{"version":"0.1.71","documents":[{"version":"0.1.71","id":"lbcf1689","kind":"confession","title":"Second London Baptist Confession of Faith","short":"2LCF","aliases":["1689 Confession","Second London Confession","London Baptist Confession of Faith"],"authors":["Elders and brethren of the Particular Baptist churches in London and the country"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1677,"adopted":[{"by":"General Assembly of the Particular Baptist churches","year":1689}]},"year":1689,"edition":"The fifth edition, 1720","source":"https://drive.google.com/file/d/1qC1y9-G5lVXtup4jw5f2rcXt3F9zgKk2/view","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1677","relation":"edition"},{"document":"lbcf1689-modernized","relation":"same"},{"document":"phila1742","relation":"adapted-by"},{"document":"savoy1658","relation":"revises"},{"document":"wcf1646","relation":"revises"}],"provenance":{"witness":{"title":"A Confession of Faith. Put forth by the Elders and Brethren of many Congregations of Christians (baptized upon Profession of their Faith) in London and the Country","edition":"The fifth edition, 1720","published":1720,"place":"London","catalog":[],"original":"https://drive.google.com/file/d/1qC1y9-G5lVXtup4jw5f2rcXt3F9zgKk2/view","pdf":"https://assets.symbolics.dev/30d99f3110eaa5a1cb07c816b087e1f60ab8f3eb19fcc624883e5b69187b8352/second-london-confession-of-faith-1720.pdf","sha256":"30d99f3110eaa5a1cb07c816b087e1f60ab8f3eb19fcc624883e5b69187b8352","pdf_source":null},"transcription":{"from":"unknown","checked":[{"against":"scan","by":"Claude, for cco3","date":"2026-10-29","scope":"the preface and the General Assembly’s recommendation (`prose/preface`, `prose/recommendation`), word by word"},{"against":"https://archive.org/details/autobiographyofc02spur","by":"Claude, for cco3","date":"2026-10-29","scope":"Spurgeon’s prefatory notes (`prose/spurgeon`), word by word"}]},"license":"public-domain","notes":"First printed in 1677, and owned by the General Assembly of 1689. The text has been corrected against this scan (“Correct lbcf1689 from fifth edition”); the corrections are in its commit history. The scan is Google’s, of the copy at [Google Books](https://books.google.com/books?id=AjNWAAAAcAAJ); archive.org has the fourth edition (1719) but not this one. Its front matter is in `prose/`: the General Assembly’s recommendation of 1689 with its thirty-seven names (`prose/recommendation`; the churches and counties some modern lists give beside the names are not in this printing), and the preface “To the Judicious and Impartial Reader” (`prose/preface`), both as this printing has them, made from `phila1742`’s, which follows it closely, and read against the scan word by word. The first printing, with its preface as printed in 1677 and its appendix on baptism, is `lbcf1677`. `prose/spurgeon` is not this printing’s: it is C. H. Spurgeon’s two prefatory notes to his reprint of the confession for the church at New Park Street (London, 1855), one to the household of faith, the other to his church. No scan of the 1855 printing has been found, so they follow his *Autobiography*, volume 2 (Chicago: Revell, 1899), pages 160–161, which quotes them in full ([archive.org](https://archive.org/details/autobiographyofc02spur)); they are kept here as the best-known commendation of this confession, which SVRBC’s baptistconfession.org printed with it. No public-domain transcription of the 1688 printing is known (EEBO-TCP has none)."},"chapter_count":32,"paragraph_count":160,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/lbcf1689","chapters":[{"number":1,"title":"Of The Holy Scriptures","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; although the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men unexcusable; yet are they not sufficient to give that Knowledge of God and his Will, which is necessary unto Salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare That his Will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto Writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; although the","proofs":["2 Timothy 3:15–17","Isaiah 8:20","Luke 16:29, 31","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men unexcusable; yet are they not sufficient to give that Knowledge of God and his Will, which is necessary unto Salvation.","proofs":["Romans 1:19–21","2:14–15","Psalm 19:1–3"],"refs":[{"printed":"Romans 1:19–21","osis":["Rom.1.19-Rom.1.21"]},{"printed":"2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]}],"note":null},{"text":"Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare That his Will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.","proofs":["Proverbs 22:19–21","Romans 15:4","2 Peter 1:19–20"],"refs":[{"printed":"Proverbs 22:19–21","osis":["Prov.22.19-Prov.22.21"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"2 Peter 1:19–20","osis":["2Pet.1.19-2Pet.1.20"]}],"note":null}],"relations":{"lbcf1677":["1.1"],"lbcf1689-modernized":["1.1"],"phila1742":["1.1"],"savoy1658":["1.1"],"wcf1646":["1.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience;","position":null},{"text":"s","position":31}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience;","position":null},{"text":"s","position":31}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the Name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes; The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the Inspiration of God, to be the Rule of Faith and Life.","segments":[{"text":"Under the Name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes; The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the Inspiration of God, to be the Rule of Faith and Life.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"relations":{"lbcf1677":["1.2"],"lbcf1689-modernized":["1.2"],"phila1742":["1.2"],"savoy1658":["1.2"],"wcf1646":["1.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"1","position":1},{"text":"2","position":1},{"text":"1","position":2},{"text":"2","position":2},{"text":"1","position":3},{"text":"2","position":3},{"text":"1","position":4},{"text":"2","position":4},{"text":"1","position":5},{"text":"2","position":5},{"text":"1","position":6},{"text":"2","position":6},{"text":"the","position":19}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of, than other Humane Writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of, than other Humane Writings.","proofs":["Luke 24:27, 44","Romans 3:2"],"refs":[{"printed":"Luke 24:27, 44","osis":["Luke.24.27","Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null}],"relations":{"lbcf1677":["1.3"],"lbcf1689-modernized":["1.3"],"phila1742":["1.3"],"savoy1658":["1.3"],"wcf1646":["1.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"(or Rule)","position":null},{"text":"to","position":1}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"(or Rule)","position":null},{"text":"to","position":1},{"text":"than","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any Man, or Church, but wholly upon God, (who is Truth itself) the Author thereof; therefore it is to be received because it is the Word of God.","segments":[{"text":"The Authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any Man, or Church, but wholly upon God, (who is Truth itself) the Author thereof; therefore it is to be received because it is the Word of God.","proofs":["2 Peter 1:19–21","2 Timothy 3:16","2 Thessalonians 2:13","1 John 5:9"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]},{"printed":"1 John 5:9","osis":["1John.5.9"]}],"note":null}],"relations":{"lbcf1677":["1.4"],"lbcf1689-modernized":["1.4"],"phila1742":["1.4"],"savoy1658":["1.4"],"wcf1646":["1.4"]},"diffs":[],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Stile, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, and many other incomparable Excellencies, and intire Perfections thereof, are Arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","segments":[{"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Stile, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, and many other incomparable Excellencies, and intire Perfections thereof, are Arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","proofs":["John 16:13–14","1 Corinthians 2:10–12","1 John 1:2","1 John 2:20, 27"],"refs":[{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 Corinthians 2:10–12","osis":["1Cor.2.10-1Cor.2.12"]},{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"1 John 2:20, 27","osis":["1John.2.20","1John.2.27"]}],"note":null}],"relations":{"lbcf1677":["1.5"],"lbcf1689-modernized":["1.5"],"phila1742":["1.5"],"savoy1658":["1.5"],"wcf1646":["1.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"of God,","position":null},{"text":"s","position":3},{"text":"and","position":4},{"text":"and","position":5},{"text":"s","position":15}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"of God,","position":null},{"text":"s","position":3},{"text":"and","position":4},{"text":"and","position":5},{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expresly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Humane Actions and Societies; which are to be ordered by the Light of Nature, and Christian Prudence, according to the general Rules of the Word, which are always to be observed.","segments":[{"text":"The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expresly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the","proofs":["2 Timothy 3:15–17","Galatians 1:8–9"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]}],"note":null},{"text":"inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Humane Actions and Societies; which are to be","proofs":["John 6:45","1 Corinthians 2:9–12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–12","osis":["1Cor.2.9-1Cor.2.12"]}],"note":null},{"text":"ordered by the Light of Nature, and Christian Prudence, according to the general Rules of the Word, which are always to be observed.","proofs":["1 Corinthians 11:13–14","14:26, 40"],"refs":[{"printed":"1 Corinthians 11:13–14","osis":["1Cor.11.13-1Cor.11.14"]},{"printed":"14:26, 40","osis":["1Cor.14.26","1Cor.14.40"]}],"note":null}],"relations":{"lbcf1677":["1.6"],"lbcf1689-modernized":["1.6"],"phila1742":["1.6"],"savoy1658":["1.6"],"wcf1646":["1.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"or necessarily contained","position":null},{"text":"the Holy","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"or necessarily contained","position":null},{"text":"the Holy","position":null}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary Means, may attain to a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary Means, may attain to a sufficient understanding of them.","proofs":["Psalm 19:7","119:130"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"119:130","osis":["Ps.119.130"]}],"note":null}],"relations":{"lbcf1677":["1.7"],"lbcf1689-modernized":["1.7"],"phila1742":["1.7"],"savoy1658":["1.7"],"wcf1646":["1.7"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"to","position":3}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":3}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew, (which was the Native Language of the People of God of old) and the New Testament in Greek, (which at the time of writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore authentical; so as in all Controversies of Religion, the Church is finally to appeal unto them. But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.","segments":[{"text":"The Old Testament in Hebrew, (which was the Native Language of the People of God of old) and the New Testament in Greek, (which at the time of writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore","proofs":["Romans 3:2"],"refs":[{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null},{"text":"authentical; so as in all Controversies of Religion, the Church is finally to appeal unto them.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read","proofs":["Acts 15:15"],"refs":[{"printed":"Acts 15:15","osis":["Acts.15.15"]}],"note":null},{"text":"and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"come, that the Word of God dwelling","proofs":["1 Corinthians 14:6, 9, 11–12, 24, 28"],"refs":[{"printed":"1 Corinthians 14:6, 9, 11–12, 24, 28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.24","1Cor.14.28"]}],"note":null},{"text":"plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"relations":{"lbcf1677":["1.8"],"lbcf1689-modernized":["1.8"],"phila1742":["1.8"],"savoy1658":["1.8"],"wcf1646":["1.8"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"a","position":31}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"a","position":31}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture is the Scripture itself: And therefore when there is a question about the true and full sence of any Scripture, (which is not manifold but one) it must be searched by other Places, that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture is the Scripture itself: And therefore when there is a question about the true and full sence of any Scripture, (which is not manifold but one) it must be searched by other Places, that speak more clearly.","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"relations":{"lbcf1677":["1.9"],"lbcf1689-modernized":["1.9"],"phila1742":["1.9"],"savoy1658":["1.9"],"wcf1646":["1.9"]},"diffs":[],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The supream Judge by which all Controversies of Religion are to be determined, and all Decrees of Counsels, Opinions of ancient Writers, Doctrines of Men, and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our Faith is finally resolved.","segments":[{"text":"The supream Judge by which all Controversies of Religion are to be determined, and all Decrees of Counsels, Opinions of ancient Writers, Doctrines of Men, and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our Faith is finally resolved.","proofs":["Matthew 22:29, 32","Ephesians 2:20","Acts 28:23"],"refs":[{"printed":"Matthew 22:29, 32","osis":["Matt.22.29","Matt.22.32"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:23","osis":["Acts.28.23"]}],"note":null}],"relations":{"lbcf1677":["1.10"],"lbcf1689-modernized":["1.10"],"phila1742":["1.10"],"savoy1658":["1.10"],"wcf1646":["1.10"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":5},{"text":"Scripture delivered by the","position":null},{"text":"into which","position":null},{"text":"so delivered, our Faith is finally resolved.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":5}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"s","position":5},{"text":"c","position":3}]},{"source":"phila1742","type":"later","segments":[{"text":"Counsels,","position":null},{"text":"c","position":3}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God and of the Holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"The Lord our God is but one only living, and true God; whose subsistence is in and of himself, infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself; a most pure Spirit, invisible, without Body, Parts, or Passions, who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is immutable, immense, eternal, incomprehensible, Almighty, every way infinite, most holy, most wise, most free, most absolute, working all Things according to the Counsel of his own immutable, and most righteous Will, for his own Glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving Iniquity, Transgression and Sin, the rewarder of them that diligently seek him, and withal most just, and terrible in his Judgments, hating all sin, and will by no means clear the guilty.","segments":[{"text":"The Lord our God is but one only living, and true God; whose","proofs":["1 Corinthians 8:4, 6","Deuteronomy 6:4"],"refs":[{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"subsistence is in and of himself,","proofs":["Jeremiah 10:10","Isaiah 48:12"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"Isaiah 48:12","osis":["Isa.48.12"]}],"note":null},{"text":"infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself;","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"a most pure Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"invisible, without Body, Parts, or Passions, who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is","proofs":["1 Timothy 1:17","Deuteronomy 4:15–16"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"immutable,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"immense,","proofs":["1 Kings 8:27","Jeremiah 23:23"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]},{"printed":"Jeremiah 23:23","osis":["Jer.23.23"]}],"note":null},{"text":"eternal, incomprehensible,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"Almighty, every way infinite,","proofs":["Genesis 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34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and terrible in his Judgments,","proofs":["Nehemiah 9:32–33"],"refs":[{"printed":"Nehemiah 9:32–33","osis":["Neh.9.32-Neh.9.33"]}],"note":null},{"text":"hating all sin, and will by no means clear the","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"guilty.","proofs":["Exodus 34:7","Nahum 1:2–3"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]},{"printed":"Nahum 1:2–3","osis":["Nah.1.2-Nah.1.3"]}],"note":null}],"relations":{"lbcf1677":["2.1"],"lbcf1689-modernized":["2.1"],"phila1742":["2.1"],"savoy1658":["2.1"],"wcf1646":["2.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The Lord our God","position":null},{"text":"whose subsistence","position":null},{"text":"in and of himself,","position":null},{"text":"whose Essence cannot be comprehended by any but himself;","position":null},{"text":"who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is","position":null},{"text":"every way infinite, most holy,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The Lord our God","position":null},{"text":"whose subsistence","position":null},{"text":"in and of himself,","position":null},{"text":"whose Essence cannot be comprehended by any but himself;","position":null},{"text":"who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is","position":null},{"text":"every way infinite, most holy,","position":null}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God, having all Life, glory, goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not standing in need of any Creature which he hath made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being, of whom, through whom, and to whom are all things, and he hath most soveraign Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independant upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Counsels, in all his Works, and in all his Commands; to him is due from Angels and Men, whatsoever Worship, Service, or Obedience, as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","segments":[{"text":"God, having all Life,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null},{"text":"glory,","proofs":["Psalm 148:13"],"refs":[{"printed":"Psalm 148:13","osis":["Ps.148.13"]}],"note":null},{"text":"goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"standing in need of any Creature which he hath made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being,","proofs":["Job 22:2–3"],"refs":[{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"of whom, through whom, and to whom are all things, and he hath most soveraign","proofs":["Romans 11:34–36"],"refs":[{"printed":"Romans 11:34–36","osis":["Rom.11.34-Rom.11.36"]}],"note":null},{"text":"Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight","proofs":["Daniel 4:25, 34–35"],"refs":[{"printed":"Daniel 4:25, 34–35","osis":["Dan.4.25","Dan.4.34-Dan.4.35"]}],"note":null},{"text":"all things are open and manifest, his knowledge is","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"infinite, infallible, and independant upon 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the Foundation of all our Communion with God, and comfortable dependance on him.","segments":[{"text":"In this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power, and Eternity, each having the whole Divine Essence,","proofs":["1 John 5:7","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"yet the Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is","proofs":["Exodus 3:14","John 14:11","1 Corinthians 8:6"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"John 14:11","osis":["John.14.11"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"eternally begotten of the Father, the Holy Spirit","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null},{"text":"proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependance on him.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"lbcf1677":["2.3"],"lbcf1689-modernized":["2.3"],"phila1742":["2.3"],"savoy1658":["2.3"],"wcf1646":["2.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"this Divine and Infinite Being there are three subsistences,","position":null},{"text":"Father,","position":1},{"text":"Word, (or Son) and Holy Spirit,","position":null},{"text":"each having","position":null},{"text":"whole Divine Essence, yet","position":null},{"text":"Essence undivided,","position":null},{"text":"Spirit","position":2},{"text":"all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependance on him.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"this Divine and Infinite Being there are three subsistences,","position":null},{"text":"Father,","position":1},{"text":"Word, (or Son) and Holy Spirit,","position":null},{"text":"each having","position":null},{"text":"whole Divine Essence, yet","position":null},{"text":"Essence undivided,","position":null},{"text":"Spirit","position":2},{"text":"all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, 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1:3–5","osis":["Eph.1.3-Eph.1.5"]}],"note":null}],"relations":{"lbcf1677":["3.1"],"lbcf1689-modernized":["3.1"],"phila1742":["3.1"],"savoy1658":["3.1"],"wcf1646":["3.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"hath decreed in himself,","position":null},{"text":"unchangeable, all things","position":null},{"text":"is God neither","position":null},{"text":"nor hath fellowship with any therein,","position":null},{"text":"yet","position":2},{"text":"in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"hath decreed in himself,","position":null},{"text":"unchangeable, all things","position":null},{"text":"is God neither","position":null},{"text":"nor hath fellowship with any therein,","position":null},{"text":"yet","position":2},{"text":"in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"e","position":12},{"text":"e","position":24}]},{"source":"phila1742","type":"later","segments":[{"text":"e","position":12}]}],"page":null,"leaf":null},{"id":"3.2","chapter":3,"number":2,"text":"Although God knoweth whatsoever may, or can come to pass upon all supposed Conditions; yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.","segments":[{"text":"Although God knoweth whatsoever may, or can come to pass upon all supposed Conditions; yet hath he not decreed any thing,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"because he foresaw it as future, or as that which would come to pass upon such conditions.","proofs":["Romans 9:11, 13, 16, 18"],"refs":[{"printed":"Romans 9:11, 13, 16, 18","osis":["Rom.9.11","Rom.9.13","Rom.9.16","Rom.9.18"]}],"note":null}],"relations":{"lbcf1677":["3.2"],"lbcf1689-modernized":["3.2"],"phila1742":["3.2"],"savoy1658":["3.2"],"wcf1646":["3.2"]},"diffs":[],"page":null,"leaf":null},{"id":"3.3","chapter":3,"number":3,"text":"By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordained to Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","segments":[{"text":"By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordained to Eternal Life, through Jesus Christ, to the","proofs":["1 Timothy 5:21","Matthew 25:41"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"praise of his glorious grace; others being left to act in their sin to their","proofs":["Ephesians 1:5–6"],"refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"note":null},{"text":"just condemnation, to the praise of his glorious Justice.","proofs":["Romans 9:22–23","Jude 4"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null}],"relations":{"lbcf1677":["3.3"],"lbcf1689-modernized":["3.3"],"phila1742":["3.3"],"savoy1658":["3.3"],"wcf1646":["3.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"or","position":3},{"text":"Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"or","position":3},{"text":"Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","position":null}]},{"source":"phila1742","type":"later","segments":[{"text":"a","position":6}]}],"page":null,"leaf":null},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and Men thus pre-destinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","segments":[{"text":"These Angels and Men thus pre-destinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"relations":{"lbcf1677":["3.4"],"lbcf1689-modernized":["3.4"],"phila1742":["3.4"],"savoy1658":["3.4"],"wcf1646":["3.4"]},"diffs":[],"page":null,"leaf":null},{"id":"3.5","chapter":3,"number":5,"text":"Those of Mankind that are pre-destinated to Life, God before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love; without any other thing in the Creature as a condition or cause moving him thereunto.","segments":[{"text":"Those of Mankind that are pre-destinated to Life, God before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love;","proofs":["Ephesians 1:4, 9, 11","Romans 8:30","2 Timothy 1:9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4, 9, 11","osis":["Eph.1.4","Eph.1.9","Eph.1.11"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"without any other thing in the Creature as a condition or cause moving him thereunto.","proofs":["Romans 9:13, 16","Ephesians 1:6, 12"],"refs":[{"printed":"Romans 9:13, 16","osis":["Rom.9.13","Rom.9.16"]},{"printed":"Ephesians 1:6, 12","osis":["Eph.1.6","Eph.1.12"]}],"note":null}],"relations":{"lbcf1677":["3.5"],"lbcf1689-modernized":["3.5"],"phila1742":["3.5"],"savoy1658":["3.5"],"wcf1646":["3.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"to","position":1},{"text":"a condition","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":1},{"text":"a condition","position":null}]}],"page":null,"leaf":null},{"id":"3.6","chapter":3,"number":6,"text":"As God hath appointed the Elect unto Glory, so he hath by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fall’n in Adam, are redeemed by Christ, are effectually called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.","segments":[{"text":"As God hath appointed the Elect unto Glory, so he hath by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fall’n in Adam,","proofs":["1 Peter 1:2","2 Thessalonians 2:13"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"are redeemed by Christ, are effectually","proofs":["1 Thessalonians 5:9–10"],"refs":[{"printed":"1 Thessalonians 5:9–10","osis":["1Thess.5.9-1Thess.5.10"]}],"note":null},{"text":"called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith","proofs":["Romans 8:30","2 Thessalonians 2:13"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"only.","proofs":["John 10:26","17:9","6:64"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"6:64","osis":["John.6.64"]}],"note":null}],"relations":{"lbcf1677":["3.6"],"lbcf1689-modernized":["3.6"],"phila1742":["3.6"],"savoy1658":["3.6"],"wcf1646":["3.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"he hath","position":null},{"text":"or","position":6}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"he hath","position":null}]}],"page":null,"leaf":null},{"id":"3.7","chapter":3,"number":7,"text":"The Doctrine of this high Mystery of Pre-destination, is to be handled with special Prudence and Care; that Men attending the Will of God revealed in his Word, and yielding Obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election; so shall this Doctrine afford matter of Praise, Reverence, and Admiration of God, and of humility, diligence, and abundant Consolation, to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high Mystery of Pre-destination, is to be handled with special Prudence and Care; that Men attending the Will of God revealed in his Word, and yielding Obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election; so shall this Doctrine afford matter","proofs":["1 Thessalonians 1:4–5","2 Peter 1:10"],"refs":[{"printed":"1 Thessalonians 1:4–5","osis":["1Thess.1.4-1Thess.1.5"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"of Praise, Reverence, and Admiration of God, and","proofs":["Ephesians 1:6","Romans 11:33"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"of humility, diligence, and abundant","proofs":["Romans 11:5–6"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]}],"note":null},{"text":"Consolation, to all that sincerely obey the Gospel.","proofs":["Luke 10:20"],"refs":[{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"relations":{"lbcf1677":["3.7"],"lbcf1689-modernized":["3.7"],"phila1742":["3.7"],"savoy1658":["3.8"],"wcf1646":["3.8"]},"diffs":[],"page":null,"leaf":null}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein, whether visible or invisible, in the space of six Days, and all very good.","segments":[{"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of","proofs":["John 1:1, 5","Hebrews 1:2","Job 26:13"],"refs":[{"printed":"John 1:1, 5","osis":["John.1.1","John.1.5"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]}],"note":null},{"text":"his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"whether visible or invisible, in the space of six Days, and all very good.","proofs":["Colossians 1:16","Genesis 2:1–2"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Genesis 2:1–2","osis":["Gen.2.1-Gen.2.2"]}],"note":null}],"relations":{"lbcf1677":["4.1"],"lbcf1689-modernized":["4.1"],"phila1742":["4.1"],"savoy1658":["4.1"],"wcf1646":["4.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"In the beginning","position":null},{"text":"Spirit,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"In the beginning","position":null},{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other Creatures, he created Man, Male and Female, with reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in knowledge, righteousness, and true holiness; having the Law of God written in their Hearts, and Power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject to change.","segments":[{"text":"After God had made all other Creatures, he created Man, Male and Female, with","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null},{"text":"made after the Image of God, in knowledge, righteousness, and true holiness; having the Law of God","proofs":["Ecclesiastes 7:29","Genesis 1:26"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"written in their Hearts, and Power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"subject to change.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1677":["4.2"],"lbcf1689-modernized":["4.2"],"phila1742":["4.2"],"savoy1658":["4.2"],"wcf1646":["4.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in","position":null},{"text":"to","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in","position":null},{"text":"to","position":5}]}],"page":null,"leaf":null},{"id":"4.3","chapter":4,"number":3,"text":"Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which whil’st they kept, they were happy in their Communion with God, and had Dominion over the Creatures.","segments":[{"text":"Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which whil’st they kept, they were happy in their Communion with God, and had Dominion","proofs":["Genesis 2:17","3:8–10"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:8–10","osis":["Gen.3.8-Gen.3.10"]}],"note":null},{"text":"over the Creatures.","proofs":["Genesis 1:26, 28"],"refs":[{"printed":"Genesis 1:26, 28","osis":["Gen.1.26","Gen.1.28"]}],"note":null}],"relations":{"lbcf1677":["4.3"],"lbcf1689-modernized":["4.3"],"phila1742":["4.3"],"savoy1658":["4.2"],"wcf1646":["4.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Besides","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Besides","position":null}]}],"page":null,"leaf":null}]},{"number":5,"title":"Of Divine Providence","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"God the good Creator of all things, in his infinite Power and Wisdom, doth uphold, direct, dispose, and govern all Creatures and Things, from the greatest even to the least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable Counsel of his own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.","segments":[{"text":"God the good Creator of all things, in his infinite Power and Wisdom, doth uphold, direct, dispose, and govern all Creatures and Things, from the greatest even to the","proofs":["Hebrews 1:3","Job 38:11","Isaiah 46:10–11","Psalm 135:6"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Job 38:11","osis":["Job.38.11"]},{"printed":"Isaiah 46:10–11","osis":["Isa.46.10-Isa.46.11"]},{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null},{"text":"least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable Counsel of his","proofs":["Matthew 10:26, 30–31"],"refs":[{"printed":"Matthew 10:26, 30–31","osis":["Matt.10.26","Matt.10.30-Matt.10.31"]}],"note":null},{"text":"own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"relations":{"lbcf1677":["5.1"],"lbcf1689-modernized":["5.1"],"phila1742":["5.1"],"savoy1658":["5.1"],"wcf1646":["5.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"good","position":null},{"text":"in his infinite Power and Wisdom,","position":null},{"text":"to the end for which they were created,","position":null},{"text":"unto","position":null},{"text":"infinite","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"good","position":null},{"text":"in his infinite Power and Wisdom,","position":null},{"text":"to the end for which they were 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16:33","osis":["Prov.16.33"]}],"note":null},{"text":"necessarily, freely, or contingently.","proofs":["Genesis 8:22"],"refs":[{"printed":"Genesis 8:22","osis":["Gen.8.22"]}],"note":null}],"relations":{"lbcf1677":["5.2"],"lbcf1689-modernized":["5.2"],"phila1742":["5.2"],"savoy1658":["5.2"],"wcf1646":["5.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"so that there is not any thing, befalls any by chance, or without his Providence;","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"so that there is not any thing, befalls any by chance, or without his Providence;","position":null}]}],"page":null,"leaf":null},{"id":"5.3","chapter":5,"number":3,"text":"God in his ordinary Providence maketh use of Means; yet is free to work without, above, and against them at his Pleasure.","segments":[{"text":"God in his ordinary Providence maketh use of Means; yet is free","proofs":["Acts 27:31, 44","Isaiah 55:10–11"],"refs":[{"printed":"Acts 27:31, 44","osis":["Acts.27.31","Acts.27.44"]},{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]}],"note":null},{"text":"to work without,","proofs":["Hosea 1:7"],"refs":[{"printed":"Hosea 1:7","osis":["Hos.1.7"]}],"note":null},{"text":"above, and","proofs":["Romans 4:19–21"],"refs":[{"printed":"Romans 4:19–21","osis":["Rom.4.19-Rom.4.21"]}],"note":null},{"text":"against them at his Pleasure.","proofs":["Daniel 3:27"],"refs":[{"printed":"Daniel 3:27","osis":["Dan.3.27"]}],"note":null}],"relations":{"lbcf1677":["5.3"],"lbcf1689-modernized":["5.3"],"phila1742":["5.3"],"savoy1658":["5.3"],"wcf1646":["5.3"]},"diffs":[],"page":null,"leaf":null},{"id":"5.4","chapter":5,"number":4,"text":"The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extendeth itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy Ends: Yet so, as the sinfulness of their Acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or Approver of Sin.","segments":[{"text":"The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extendeth itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Chronicles 21:1"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy","proofs":["2 Kings 19:28","Psalm 76:10"],"refs":[{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]},{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"Ends: Yet so, as the sinfulness of their Acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or","proofs":["Genesis 50:20","Isaiah 10:6–7, 12"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]},{"printed":"Isaiah 10:6–7, 12","osis":["Isa.10.6-Isa.10.7","Isa.10.12"]}],"note":null},{"text":"Approver of Sin.","proofs":["Psalm 50:21","1 John 2:16"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]},{"printed":"1 John 2:16","osis":["1John.2.16"]}],"note":null}],"relations":{"lbcf1677":["5.4"],"lbcf1689-modernized":["5.4"],"phila1742":["5.4"],"savoy1658":["5.4"],"wcf1646":["5.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"his determinate Counsel","position":null},{"text":"sinful Actions both","position":null},{"text":"which also he","position":null},{"text":"ly","position":1},{"text":"powerfully boundeth,","position":null},{"text":"ordereth,","position":null},{"text":"governeth,","position":null},{"text":"most","position":2},{"text":"of their Acts","position":null},{"text":"s","position":34}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"sinful Actions both","position":null},{"text":"of their Acts","position":null},{"text":"s","position":34}]}],"page":null,"leaf":null},{"id":"5.5","chapter":5,"number":5,"text":"The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, to chastise them for their former Sins, or to discover unto them the hidden strength of Corruption, and deceitfulness of their Hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of Sin, and for other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","segments":[{"text":"The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, to chastise them for their former Sins, or to discover unto them the hidden strength of Corruption, and deceitfulness of their Hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of Sin, and for other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory,","proofs":["2 Chronicles 32:25–26, 31","2 Samuel 24:1","2 Corinthians 12:7–9"],"refs":[{"printed":"2 Chronicles 32:25–26, 31","osis":["2Chr.32.25-2Chr.32.26","2Chr.32.31"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]}],"note":null},{"text":"and their good.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"relations":{"lbcf1677":["5.5"],"lbcf1689-modernized":["5.5"],"phila1742":["5.5"],"savoy1658":["5.5"],"wcf1646":["5.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":10},{"text":"So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":10},{"text":"So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","position":null}]}],"page":null,"leaf":null},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly Men, whom God, as a righteous Judge, for former Sin doth blind and harden; from them he not only withholdeth his Grace, whereby they might have been enlightned in their understanding, and wrought upon in their Hearts; but sometimes also withdraweth the Gifts which they had, and exposeth them to such Objects as their Corruptions makes occasion of Sin; and withal, gives them over to their own Lusts, the temptations of the World, and the power of Satan, whereby it comes to pass, that they harden themselves, even under those means which God useth for the softning of others.","segments":[{"text":"As for those wicked and ungodly Men, whom God, as a righteous Judge, for former Sin doth blind and harden; from them he not only withholdeth his","proofs":["Romans 1:24–25, 28","11:7–8"],"refs":[{"printed":"Romans 1:24–25, 28","osis":["Rom.1.24-Rom.1.25","Rom.1.28"]},{"printed":"11:7–8","osis":["Rom.11.7-Rom.11.8"]}],"note":null},{"text":"Grace, whereby they might have been enlightned in their understanding, and wrought upon in their Hearts; but sometimes also withdraweth","proofs":["Deuteronomy 29:4"],"refs":[{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]}],"note":null},{"text":"the Gifts which they had, and exposeth them to such","proofs":["Matthew 13:12"],"refs":[{"printed":"Matthew 13:12","osis":["Matt.13.12"]}],"note":null},{"text":"Objects as their Corruptions makes occasion of Sin; and withal,","proofs":["Deuteronomy 2:30","2 Kings 8:12–13"],"refs":[{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"2 Kings 8:12–13","osis":["2Kgs.8.12-2Kgs.8.13"]}],"note":null},{"text":"gives them over to their own Lusts, the temptations of the World, and the power of Satan, whereby it comes to pass, that they","proofs":["Psalm 81:11–12","2 Thessalonians 2:10–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]},{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"harden themselves, even under those means which God useth for the softning of others.","proofs":["Exodus 8:15, 32","Isaiah 6:9–10","1 Peter 2:7–8"],"refs":[{"printed":"Exodus 8:15, 32","osis":["Exod.8.15","Exod.8.32"]},{"printed":"Isaiah 6:9–10","osis":["Isa.6.9-Isa.6.10"]},{"printed":"1 Peter 2:7–8","osis":["1Pet.2.7-1Pet.2.8"]}],"note":null}],"relations":{"lbcf1677":["5.6"],"lbcf1689-modernized":["5.6"],"phila1742":["5.6"],"savoy1658":["5.6"],"wcf1646":["5.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Sin","position":1},{"text":"s","position":16}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":16}]},{"source":"phila1742","type":"later","segments":[{"text":"the","position":11}]}],"page":null,"leaf":null},{"id":"5.7","chapter":5,"number":7,"text":"As the Providence of God doth in general reach to all Creatures, so after a more special manner it taketh Care of his Church, and disposeth of all things to the good thereof.","segments":[{"text":"As the Providence of God doth in general reach to all Creatures, so after a more special manner it taketh Care of his Church, and disposeth of all things to the good thereof.","proofs":["1 Timothy 4:10","Amos 9:8–9","Isaiah 43:3–5"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]},{"printed":"Amos 9:8–9","osis":["Amos.9.8-Amos.9.9"]},{"printed":"Isaiah 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of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatned Death upon the breach thereof; yet he did not long abide in this Honour;","proofs":["Genesis 2:16–17"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":null},{"text":"Satan using the subtilty of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","proofs":["Genesis 3:12–13","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"relations":{"lbcf1677":["6.1"],"lbcf1689-modernized":["6.1"],"phila1742":["6.1"],"savoy1658":["6.1"],"wcf1646":["6.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatned Death upon the breach thereof; yet he did not long abide in this Honour; Satan using","position":null},{"text":"of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation,","position":null},{"text":"the Command given unto them,","position":null},{"text":"which","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Although","position":null},{"text":"created Man upright, and perfect, and gave him","position":null},{"text":"righteous Law, which had been unto Life had he kept it,","position":null},{"text":"threatned Death upon the breach thereof; yet he did not long abide","position":null},{"text":"this Honour; Satan using","position":null},{"text":"the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion,","position":null},{"text":"Command given unto them,","position":null},{"text":"which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","position":null}]}],"page":null,"leaf":null},{"id":"6.2","chapter":6,"number":2,"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in Sin, and wholly defiled, in all the faculties, and parts of Soul and Body.","segments":[{"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all;","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 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whereby death came upon all; all becoming","position":null}]}],"page":null,"leaf":null},{"id":"6.3","chapter":6,"number":3,"text":"They being the Root, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.","segments":[{"text":"They being the Root, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now","proofs":["Romans 5:12–19","1 Corinthians 15:21–22, 45, 49"],"refs":[{"printed":"Romans 5:12–19","osis":["Rom.5.12-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22, 45, 49","osis":["1Cor.15.21-1Cor.15.22","1Cor.15.45","1Cor.15.49"]}],"note":null},{"text":"conceived in Sin, and by nature Children","proofs":["Psalm 51:5","Job 14:4"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null},{"text":"of Wrath, the Servants of Sin, the subjects","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus","proofs":["Romans 6:20","5:12"],"refs":[{"printed":"Romans 6:20","osis":["Rom.6.20"]},{"printed":"5:12","osis":["Rom.5.12"]}],"note":null},{"text":"set them free.","proofs":["Hebrews 2:14","1 Thessalonians 1:10"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"relations":{"lbcf1677":["6.3"],"lbcf1689-modernized":["6.3"],"phila1742":["6.3"],"savoy1658":["6.3"],"wcf1646":["6.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"and by God’s appointment, standing in the room, and stead","position":null},{"text":"the","position":4},{"text":"being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":4},{"text":"being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.","position":null}]}],"page":null,"leaf":null},{"id":"6.4","chapter":6,"number":4,"text":"From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all Evil, do proceed all actual Transgressions.","segments":[{"text":"From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all Evil, do","proofs":["Romans 8:7","Colossians 1:21"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"proceed all actual Transgressions.","proofs":["James 1:14–15","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"relations":{"lbcf1677":["6.4"],"lbcf1689-modernized":["6.4"],"phila1742":["6.4"],"savoy1658":["6.4"],"wcf1646":["6.4"]},"diffs":[],"page":null,"leaf":null},{"id":"6.5","chapter":6,"number":5,"text":"This Corruption of Nature, during this Life, doth remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and the first Motions thereof, are truly and properly Sin.","segments":[{"text":"This Corruption of Nature, during this Life, doth remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and the first Motions thereof, are truly and properly","proofs":["Romans 7:18, 23","Ecclesiastes 7:20","1 John 1:8"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"Sin.","proofs":["Romans 7:24–25","Galatians 5:17"],"refs":[{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Galatians 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condescension on God’s part, which he hath been pleased to express, by way of Covenant.","proofs":["Luke 17:10","Job 35:7–8"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]}],"note":null}],"relations":{"lbcf1677":["7.1"],"lbcf1689-modernized":["7.1"],"phila1742":["7.1"],"savoy1658":["7.1"],"wcf1646":["7.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"attained the Reward","position":null},{"text":"Life,","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein he freely offereth unto Sinners, Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","segments":[{"text":"Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein he freely offereth unto Sinners,","proofs":["Genesis 2:17","Galatians 3:10","Romans 3:20–21"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Romans 3:20–21","osis":["Rom.3.20-Rom.3.21"]}],"note":null},{"text":"Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and","proofs":["Romans 8:3","Mark 16:15–16","John 3:16"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","proofs":["Ezekiel 36:26–27","John 6:44–45","Psalm 110:3"],"refs":[{"printed":"Ezekiel 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full discovery thereof was compleated in the New Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were saved, did obtain Life and blessed Immortality; Man being now utterly uncapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","segments":[{"text":"This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the Seed of the Woman, and afterwards by farther steps, until the full","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"discovery thereof was compleated in the New Testament; and it is founded in that","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were","proofs":["2 Timothy 1:9","Titus 1:2"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null},{"text":"saved, did obtain Life and blessed Immortality; Man being now utterly uncapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","proofs":["Hebrews 11:6, 13","Romans 4:1–2","Acts 4:12","John 8:56"],"refs":[{"printed":"Hebrews 11:6, 13","osis":["Heb.11.6","Heb.11.13"]},{"printed":"Romans 4:1–2","osis":["Rom.4.1-Rom.4.2"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null}],"relations":{"lbcf1677":["7.3"],"lbcf1689-modernized":["7.3"],"phila1742":["7.3"],"wcf1646":["7.5","7.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"revealed in","position":null},{"text":"Gospel; 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the Mediator between God and Man; the Prophet, Priest, and King; Head and Saviour of his Church, the Heir of all things, and Judge of the World: Unto whom he did from all eternity give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","segments":[{"text":"It pleased God, in his eternal purpose, to chuse and ordain the Lord Jesus, his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the","proofs":["Isaiah 42:1","1 Peter 1:9–10"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"1 Peter 1:9–10","osis":["1Pet.1.9-1Pet.1.10"]}],"note":null},{"text":"Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Priest, and","proofs":["Hebrews 5:5–6"],"refs":[{"printed":"Hebrews 5:5–6","osis":["Heb.5.5-Heb.5.6"]}],"note":null},{"text":"King; Head and Saviour of his Church, the Heir of all things, and Judge of the World: Unto whom he did from all eternity","proofs":["Psalm 2:6","Luke 1:33","Ephesians 1:22–23","Hebrews 1:2","Acts 17:31"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]},{"printed":"Ephesians 1:22–23","osis":["Eph.1.22-Eph.1.23"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","proofs":["Isaiah 53:10","John 17:6","Romans 8:30"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"relations":{"lbcf1677":["8.1"],"lbcf1689-modernized":["8.1"],"phila1742":["8.1"],"savoy1658":["8.1"],"wcf1646":["8.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"according to the Covenant made between them both,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":2}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him: Who made the World, who upholdeth and governeth all things he hath made: Did, when the fulness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her, and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him: Who made the World, who upholdeth and governeth all things he hath made: Did, when the fulness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her,","proofs":["Romans 8:3","Hebrews 2:14, 16–17","4:15"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Hebrews 2:14, 16–17","osis":["Heb.2.14","Heb.2.16-Heb.2.17"]},{"printed":"4:15","osis":["Heb.4.15"]}],"note":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one","proofs":["Luke 1:27, 31, 35"],"refs":[{"printed":"Luke 1:27, 31, 35","osis":["Luke.1.27","Luke.1.31","Luke.1.35"]}],"note":null},{"text":"Christ, the only Mediator between God and Man.","proofs":["Romans 9:5","1 Timothy 2:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1677":["8.2"],"lbcf1689-modernized":["8.2"],"phila1742":["8.2"],"savoy1658":["8.2"],"wcf1646":["8.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Holy","position":1},{"text":"the brightness of the Father’s Glory,","position":null},{"text":"him: Who made","position":null},{"text":"World, who upholdeth and governeth all things he hath made:","position":null},{"text":"Spirit","position":1},{"text":"the Holy Spirit coming down upon her, and the Power","position":null},{"text":"the most high overshadowing","position":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures:","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Holy","position":1},{"text":"the brightness of the Father’s Glory,","position":null},{"text":"him: Who made","position":null},{"text":"World, who upholdeth and governeth all things he hath made:","position":null},{"text":"Spirit","position":1},{"text":"the Holy Spirit coming down upon her, and the Power","position":null},{"text":"the most high overshadowing","position":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures:","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"upon","position":1}]}],"page":null,"leaf":null},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus in his Humane Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him all the treasures of Wisdom and Knowledge; in whom it pleased the Father that all fulness should dwell; to the end, that being holy, harmless, undefiled, and full of Grace, and Truth, he might be throughly furnished to execute the Office of a Mediator, and Surety; which Office he took not upon himself, but was thereunto called by his Father; who also put all Power and Judgment in his Hand, and gave him Commandment to execute the same.","segments":[{"text":"The Lord Jesus in his Humane Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him","proofs":["Psalm 45:7","Acts 10:38","John 3:34"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Acts 10:38","osis":["Acts.10.38"]},{"printed":"John 3:34","osis":["John.3.34"]}],"note":null},{"text":"all the treasures of Wisdom and Knowledge; in whom it pleased the Father that","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"all fulness should dwell; to the end, that being","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null},{"text":"holy, harmless, undefiled, and full","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"of Grace, and Truth, he might be throughly furnished to execute the Office of a Mediator, and","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"Surety; which Office he took not upon himself, but was thereunto","proofs":["Hebrews 7:22"],"refs":[{"printed":"Hebrews 7:22","osis":["Heb.7.22"]}],"note":null},{"text":"called by his Father; who also put","proofs":["Hebrews 5:5"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]}],"note":null},{"text":"all Power and Judgment in his Hand, and gave him Commandment to execute the same.","proofs":["John 5:22, 27","Matthew 28:18","Acts 2:36"],"refs":[{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"Acts 2:36","osis":["Acts.2.36"]}],"note":null}],"relations":{"lbcf1677":["8.3"],"lbcf1689-modernized":["8.3"],"phila1742":["8.3"],"savoy1658":["8.3"],"wcf1646":["8.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"in the Person of the Son,","position":null},{"text":"upon","position":null},{"text":"also","position":null},{"text":"in","position":9}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"upon","position":null},{"text":"in","position":9}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":1}]}],"page":null,"leaf":null},{"id":"8.4","chapter":8,"number":4,"text":"This Office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law, and did perfectly fulfil it, and underwent the Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring most grievous Sorrows in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no Corruption: On the third Day he arose from the dead, with the same Body in which he suffered; with which he also ascended into Heaven; and there sitteth on the right Hand of his Father, making intercession; and shall return to judge Men and Angels, at the end of the World.","segments":[{"text":"This Office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law,","proofs":["Psalm 40:7–8","Hebrews 10:5–11","John 10:18"],"refs":[{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Hebrews 10:5–11","osis":["Heb.10.5-Heb.10.11"]},{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"and did perfectly fulfil it, and underwent the","proofs":["Galatians 4:4","Matthew 3:15"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"note":null},{"text":"Punishment due to us, which we should have born and suffered, being made","proofs":["Galatians 3:13","Isaiah 53:6","1 Peter 3:18"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"Sin and a Curse for us; enduring most grievous Sorrows","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no","proofs":["Matthew 26:37–38","Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Matthew 26:37–38","osis":["Matt.26.37-Matt.26.38"]},{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"Corruption: On the","proofs":["Acts 13:37"],"refs":[{"printed":"Acts 13:37","osis":["Acts.13.37"]}],"note":null},{"text":"third Day he arose from the dead, with the same","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"Body in which he suffered; with which he also","proofs":["John 20:25, 27"],"refs":[{"printed":"John 20:25, 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Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring","position":null},{"text":"Sorrows","position":null},{"text":"in","position":10},{"text":"state","position":null},{"text":"the dead;","position":null},{"text":"he also","position":null},{"text":"on","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Sorrows","position":null},{"text":"in","position":10},{"text":"state","position":null},{"text":"the dead;","position":null},{"text":"he also","position":null},{"text":"on","position":2}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"on","position":2}]}],"page":null,"leaf":null},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.","segments":[{"text":"The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven,","proofs":["Hebrews 9:14","10:14","Romans 3:25–26"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"10:14","osis":["Heb.10.14"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"for all those whom the Father hath given unto him.","proofs":["John 17:2","Hebrews 9:15"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"relations":{"lbcf1677":["8.5"],"lbcf1689-modernized":["8.5"],"phila1742":["8.5"],"savoy1658":["8.5"],"wcf1646":["8.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"God, procured reconciliation,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"procured reconciliation,","position":null}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof was communicated to the Elect in all Ages, successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpent’s Head; and the Lamb slain from the Foundation of the World: Being the same yesterday, and to day, and for ever.","segments":[{"text":"Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof was communicated to the Elect in all Ages, successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpent’s Head;","proofs":["1 Corinthians 10:4","Hebrews 4:2","1 Peter 1:10–11"],"refs":[{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"1 Peter 1:10–11","osis":["1Pet.1.10-1Pet.1.11"]}],"note":null},{"text":"and the Lamb slain from the Foundation of the World:","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null},{"text":"Being the same yesterday, and to day, and for ever.","proofs":["Hebrews 13:8"],"refs":[{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1677":["8.6"],"lbcf1689-modernized":["8.6"],"phila1742":["8.6"],"savoy1658":["8.6"],"wcf1646":["8.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Price","position":null},{"text":"paid","position":null},{"text":"was","position":2},{"text":"to","position":1},{"text":"Foundation","position":null},{"text":"the same","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Price","position":null},{"text":"paid","position":null},{"text":"was","position":2},{"text":"Foundation","position":null},{"text":"the same","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"was","position":2}]}],"page":null,"leaf":null},{"id":"8.7","chapter":8,"number":7,"text":"Christ in the work of Mediation acteth according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","segments":[{"text":"Christ in the work of Mediation acteth according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","proofs":["John 3:13","Acts 20:28"],"refs":[{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"relations":{"lbcf1677":["8.7"],"lbcf1689-modernized":["8.7"],"phila1742":["8.7"],"savoy1658":["8.7"],"wcf1646":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ hath obtained Eternal Redemption, he doth certainly, and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit; revealing unto them, in and by the Word, the Mystery of Salvation; perswading them to believe, and obey; governing their Hearts by his Word and Spirit, and overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and unsearchable dispensation; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","segments":[{"text":"To all those for whom Christ hath obtained Eternal Redemption, he doth certainly, and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit;","proofs":["John 6:37","10:15–16","17:9","Romans 5:10"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"10:15–16","osis":["John.10.15-John.10.16"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"Romans 5:10","osis":["Rom.5.10"]}],"note":null},{"text":"revealing unto them, in and by the Word, the Mystery of Salvation; perswading them to believe, and obey;","proofs":["John 17:6","Ephesians 1:9","1 John 5:20"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]},{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null},{"text":"governing their Hearts by his Word and Spirit, and","proofs":["Romans 8:9, 14"],"refs":[{"printed":"Romans 8:9, 14","osis":["Rom.8.9","Rom.8.14"]}],"note":null},{"text":"overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and","proofs":["Psalm 110:1","1 Corinthians 15:25–26"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"1 Corinthians 15:25–26","osis":["1Cor.15.25-1Cor.15.26"]}],"note":null},{"text":"unsearchable dispensation; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","proofs":["John 3:8","Ephesians 1:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]},{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"note":null}],"relations":{"lbcf1677":["8.8"],"lbcf1689-modernized":["8.8"],"phila1742":["8.8"],"savoy1658":["8.8"],"wcf1646":["8.8"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"obtained Eternal","position":null},{"text":"uniting them to himself by his Spirit;","position":null},{"text":"Mystery","position":null},{"text":"and","position":6},{"text":"and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"obtained Eternal","position":null},{"text":"uniting them to himself by his Spirit;","position":null},{"text":"Mystery","position":null},{"text":"and","position":6},{"text":"and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","position":null}]}],"page":null,"leaf":null},{"id":"8.9","chapter":8,"number":9,"text":"This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferr’d from him to any other.","segments":[{"text":"This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferr’d from him to any other.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1677":["8.9"],"lbcf1689-modernized":["8.9"],"phila1742":["8.9"]},"diffs":[{"source":"lbcf1677","type":"earlier","segments":[{"text":"r","position":14}]}],"page":null,"leaf":null},{"id":"8.10","chapter":8,"number":10,"text":"This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God, and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office, to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.","segments":[{"text":"This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office,","proofs":["Colossians 1:21","Galatians 5:17"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.","proofs":["John 16:8","Psalm 110:3","Luke 1:74–75"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"relations":{"lbcf1677":["8.10"],"lbcf1689-modernized":["8.10"],"phila1742":["8.10"]},"diffs":[],"page":null,"leaf":null}]},{"number":9,"title":"Of Free Will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"God hath indued the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.","segments":[{"text":"God hath indued the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.","proofs":["Matthew 17:12","James 1:14","Deuteronomy 30:19"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"James 1:14","osis":["Jas.1.14"]},{"printed":"Deuteronomy 30:19","osis":["Deut.30.19"]}],"note":null}],"relations":{"lbcf1677":["9.1"],"lbcf1689-modernized":["9.1"],"phila1742":["9.1"],"savoy1658":["9.1"],"wcf1646":["9.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"and power of acting upon choice,","position":null},{"text":"do","position":null}]}],"page":null,"leaf":null},{"id":"9.2","chapter":9,"number":2,"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet was mutable, so that he might fall from it.","segments":[{"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"was mutable, so that he might fall from it.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1677":["9.2"],"lbcf1689-modernized":["9.2"],"phila1742":["9.2"],"savoy1658":["9.2"],"wcf1646":["9.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"was mutable,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"was mutable,","position":null}]}],"page":null,"leaf":null},{"id":"9.3","chapter":9,"number":3,"text":"Man, by his fall into a state of Sin, hath wholly lost all ability of will to any spiritual good accompanying Salvation; so as a natural Man, being altogether averse from that good, and dead in Sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man, by his fall into a state of Sin, hath wholly lost all ability of will to any spiritual good accompanying Salvation; so as a natural Man, being altogether averse from that good,","proofs":["Romans 5:6","8:7"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7","osis":["Rom.8.7"]}],"note":null},{"text":"and dead in Sin, is not able, by his own strength, to","proofs":["Ephesians 2:1, 5"],"refs":[{"printed":"Ephesians 2:1, 5","osis":["Eph.2.1","Eph.2.5"]}],"note":null},{"text":"convert himself, or to prepare himself thereunto.","proofs":["Titus 3:3–5","John 6:44"],"refs":[{"printed":"Titus 3:3–5","osis":["Titus.3.3-Titus.3.5"]},{"printed":"John 6:44","osis":["John.6.44"]}],"note":null}],"relations":{"lbcf1677":["9.3"],"lbcf1689-modernized":["9.3"],"phila1742":["9.3"],"savoy1658":["9.3"],"wcf1646":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a Sinner, and translates him into the state of Grace, he frees him from his natural Bondage under Sin, and by his Grace alone enables him freely to will, and to do that which is spiritually good; yet so as that by reason of his remaining Corruptions, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.","segments":[{"text":"When God converts a Sinner, and translates him into the state of Grace, he frees him from his natural Bondage under Sin, and by his Grace alone enables him","proofs":["Colossians 1:13","John 8:36"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"freely to will, and to do that which is spiritually good; yet so as that by reason of his","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"remaining Corruptions, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.","proofs":["Romans 7:15, 18–19, 22–23"],"refs":[{"printed":"Romans 7:15, 18–19, 22–23","osis":["Rom.7.15","Rom.7.18-Rom.7.19","Rom.7.22-Rom.7.23"]}],"note":null}],"relations":{"lbcf1677":["9.4"],"lbcf1689-modernized":["9.4"],"phila1742":["9.4"],"savoy1658":["9.4"],"wcf1646":["9.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":15}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.","segments":[{"text":"The will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.","proofs":["Ephesians 4:13"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"relations":{"lbcf1677":["9.5"],"lbcf1689-modernized":["9.5"],"phila1742":["9.5"],"savoy1658":["9.5"],"wcf1646":["9.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":10,"title":"Of Effectual Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"Those whom God hath predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his Word and Spirit, out of that state of Sin, and Death, which they are by Nature, to Grace and Salvation by Jesus Christ; enlightening their Minds, spiritually, and savingly, to understand the things of God; taking away their Heart of Stone, and giving unto them an Heart of Flesh; renewing their Wills, and by his Almighty Power, determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his Grace.","segments":[{"text":"Those whom God hath predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his Word and Spirit, out of that state of Sin, and Death, which they are by Nature, to Grace and Salvation","proofs":["Romans 8:30","11:7","Ephesians 1:10–11","2 Thessalonians 2:13–14"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"by Jesus Christ; enlightening their Minds, spiritually, and savingly, to","proofs":["Ephesians 2:1–6"],"refs":[{"printed":"Ephesians 2:1–6","osis":["Eph.2.1-Eph.2.6"]}],"note":null},{"text":"understand the things of God; taking away their","proofs":["Acts 26:18","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"Heart of Stone, and giving unto them an Heart of Flesh; renewing their Wills, and by his Almighty Power, determining them","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"to that which is good, and effectually drawing them to Jesus Christ; yet so as they come","proofs":["Deuteronomy 30:6","Ezekiel 36:27","Ephesians 1:19"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"note":null},{"text":"most freely, being made willing by his Grace.","proofs":["Psalm 110:3","Song of Solomon 1:4"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"note":null}],"relations":{"lbcf1677":["10.1"],"lbcf1689-modernized":["10.1"],"phila1742":["10.1"],"savoy1658":["10.1"],"wcf1646":["10.1"]},"diffs":[{"source":"phila1742","type":"later","segments":[{"text":"e","position":23}]}],"page":null,"leaf":null},{"id":"10.2","chapter":10,"number":2,"text":"This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickned and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less Power than that which raised up Christ from the dead.","segments":[{"text":"This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power, or agency in the Creature, co-working with his special Grace,","proofs":["2 Timothy 1:9","Ephesians 2:8"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickned and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less","proofs":["1 Corinthians 2:14","Ephesians 2:5","John 5:25"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"John 5:25","osis":["John.5.25"]}],"note":null},{"text":"Power than that which raised up Christ from the dead.","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"relations":{"lbcf1677":["10.2"],"lbcf1689-modernized":["10.2"],"phila1742":["10.2"],"savoy1658":["10.2"],"wcf1646":["10.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly","position":null},{"text":"being dead in Sins and Trespasses,","position":null},{"text":"and that by no less Power than that which raised up Christ from the dead.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly","position":null},{"text":"being dead in Sins and Trespasses,","position":null},{"text":"and that by no less Power than that which raised up Christ from the dead.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":3},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"10.3","chapter":10,"number":3,"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleaseth: So also are all other Elect Persons, who are uncapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ through the Spirit; who worketh when, and where, and","proofs":["John 3:3, 5–6"],"refs":[{"printed":"John 3:3, 5–6","osis":["John.3.3","John.3.5-John.3.6"]}],"note":null},{"text":"how he pleaseth: So also are all other Elect Persons, who are uncapable of being outwardly called by the Ministry of the Word.","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null}],"relations":{"lbcf1677":["10.3"],"lbcf1689-modernized":["10.3"],"phila1742":["10.3"],"savoy1658":["10.3"],"wcf1646":["10.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"through the Spirit;","position":null}]}],"page":null,"leaf":null},{"id":"10.4","chapter":10,"number":4,"text":"Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly come to Christ, and therefore cannot be saved; much less can Men that receive not the Christian Religion be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.","segments":[{"text":"Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly","proofs":["Matthew 22:14","13:20–21","Hebrews 6:4–5"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]}],"note":null},{"text":"come to Christ, and therefore cannot be saved; much less can Men that receive not the Christian Religion","proofs":["John 6:44–45, 65","1 John 2:24–25"],"refs":[{"printed":"John 6:44–45, 65","osis":["John.6.44-John.6.45","John.6.65"]},{"printed":"1 John 2:24–25","osis":["1John.2.24-1John.2.25"]}],"note":null},{"text":"be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.","proofs":["Acts 4:12","John 4:22","17:3"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 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done by them, but for Christ’s sake alone, not by imputing Faith itself the act of believing, or any other evangelical Obedience to them, as their righteousness; but by imputing Christ’s active Obedience unto the whole Law, and passive Obedience in his Death; for their whole and sole righteousness, they receiving, and resting on him, and his righteousness by Faith; which they have not of themselves, it is the Gift of God.","segments":[{"text":"Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by","proofs":["Romans 3:24","8:30"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"8:30","osis":["Rom.8.30"]}],"note":null},{"text":"pardoning their Sins, and by accounting, and accepting their Persons as","proofs":["Romans 4:5–8","Ephesians 1:7"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, not by imputing Faith itself the act of believing, or any other","proofs":["1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"evangelical Obedience to them, as their righteousness; but by imputing Christ’s active Obedience unto the whole Law, and passive Obedience in his Death; for their whole and sole righteousness, they","proofs":["Philippians 3:8–9","Ephesians 2:8–10"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]},{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null},{"text":"receiving, and resting on him, and his righteousness by Faith; which they have not of themselves, it is the Gift of God.","proofs":["John 1:12","Romans 5:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 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satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be glorified in the Justification of Sinners.","segments":[{"text":"Christ, by his Obedience, and Death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself in the Blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both","proofs":["Hebrews 10:14","1 Peter 1:18–19","Isaiah 53:5–6"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"Isaiah 53:5–6","osis":["Isa.53.5-Isa.53.6"]}],"note":null},{"text":"freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be","proofs":["Romans 8:32","2 Corinthians 5:21"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"glorified in the Justification of Sinners.","proofs":["Romans 3:26","Ephesians 1:6–7","2:7"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]},{"printed":"2:7","osis":["Eph.2.7"]}],"note":null}],"relations":{"lbcf1677":["11.3"],"lbcf1689-modernized":["11.3"],"phila1742":["11.3"],"savoy1658":["11.3"],"wcf1646":["11.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"by the sacrifice of himself in the Blood of his Cross, undergoing in their stead the penalty due unto 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time","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"actually apply Christ unto them.","proofs":["Colossians 1:21–22","Titus 3:3–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Titus 3:3–7","osis":["Titus.3.3-Titus.3.7"]}],"note":null}],"relations":{"lbcf1677":["11.4"],"lbcf1689-modernized":["11.4"],"phila1742":["11.4"],"savoy1658":["11.4"],"wcf1646":["11.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"personally,","position":null}]}],"page":null,"leaf":null},{"id":"11.5","chapter":11,"number":5,"text":"God doth continue to forgive the Sins of those that are justified, and although they can never fall from the state of Justification, yet they may by their Sins fall under God’s fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, until they humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.","segments":[{"text":"God doth continue to forgive the Sins of those that are justified, and although they can never fall from the state of","proofs":["Matthew 6:12","1 John 1:7, 9"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"1 John 1:7, 9","osis":["1John.1.7","1John.1.9"]}],"note":null},{"text":"Justification, yet they may by their Sins fall under God’s","proofs":["John 10:28"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, until they","proofs":["Psalm 89:31–33"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]}],"note":null},{"text":"humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.","proofs":["Psalm 32:5","Psalm 51","Matthew 26:75"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"Psalm 51","osis":["Ps.51"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]}],"note":null}],"relations":{"lbcf1677":["11.5"],"lbcf1689-modernized":["11.5"],"phila1742":["11.5"],"savoy1658":["11.5"],"wcf1646":["11.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"in that condition, they have","position":null},{"text":"usually","position":null}]}],"page":null,"leaf":null},{"id":"11.6","chapter":11,"number":6,"text":"The Justification of Believers under the Old Testament, was in all these respects, one and the same with the Justification of Believers under the New Testament.","segments":[{"text":"The Justification of Believers under the Old Testament, was in all these respects, one and the same with the Justification of Believers under the New Testament.","proofs":["Galatians 3:9","Romans 4:22–24"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Romans 4:22–24","osis":["Rom.4.22-Rom.4.24"]}],"note":null}],"relations":{"lbcf1677":["11.6"],"lbcf1689-modernized":["11.6"],"phila1742":["11.6"],"savoy1658":["11.6"],"wcf1646":["11.6"]},"diffs":[{"source":"lbcf1677","type":"earlier","segments":[{"text":"sta","position":2}]}],"page":null,"leaf":null}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafed in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption, by which they are taken into the Number, and enjoy the Liberties, and Privileges of Children of God; have his Name put upon them, receive the Spirit of Adoption, have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastned by him, as by a Father; yet never cast off, but sealed to the Day of Redemption, and inherit the Promises, as Heirs of Everlasting Salvation.","segments":[{"text":"All those that are justified, God vouchsafed in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption, by which they are taken into the Number, and enjoy the Liberties, and","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"Privileges of Children of God; have his","proofs":["John 1:12","Romans 8:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"Name put upon them,","proofs":["2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"receive the Spirit of Adoption,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are","proofs":["Galatians 4:6","Ephesians 2:18"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null},{"text":"pitied,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null},{"text":"protected,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null},{"text":"provided for, and","proofs":["1 Peter 5:7"],"refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"chastned by him, as by a Father; yet never","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"cast off, but sealed","proofs":["Isaiah 54:8–9","Lamentations 3:31"],"refs":[{"printed":"Isaiah 54:8–9","osis":["Isa.54.8-Isa.54.9"]},{"printed":"Lamentations 3:31","osis":["Lam.3.31"]}],"note":null},{"text":"to the Day of Redemption, and inherit the Promises,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"as Heirs of Everlasting Salvation.","proofs":["Hebrews 1:14","6:12"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]},{"printed":"6:12","osis":["Heb.6.12"]}],"note":null}],"relations":{"lbcf1677":["12.1"],"lbcf1689-modernized":["12.1"],"phila1742":["12.1"],"savoy1658":["12.1"],"wcf1646":["12.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"d","position":3},{"text":"the sake of","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"d","position":3},{"text":"the sake of","position":null}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They who are united to Christ, effectually called, and regenerated, having a new Heart, and a new Spirit created in them, through the vertue of Christ’s Death and Resurrection; are also farther sanctified, really and personally, through the same vertue, by his Word and Spirit dwelling in them; the dominion of the whole body of Sin is destroyed, and the several Lusts thereof, are more and more weakned, and mortified; and they more and more quickned, and strengthened, in all saving Graces, to the practice of all true Holiness, without which no Man shall see the Lord.","segments":[{"text":"They who are united to Christ, effectually called, and regenerated, having a new Heart, and a new Spirit created in them, through the vertue of Christ’s Death and Resurrection; are also farther sanctified, really and personally, through the same vertue,","proofs":["Acts 20:32","Romans 6:5–6"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"by his Word and Spirit dwelling in them;","proofs":["John 17:17","Ephesians 3:16–19","1 Thessalonians 5:21–23"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"1 Thessalonians 5:21–23","osis":["1Thess.5.21-1Thess.5.23"]}],"note":null},{"text":"the dominion of the whole body of Sin is destroyed,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"and the several Lusts thereof, are more and more weakned, and mortified; and they more and more quickned, and","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null},{"text":"strengthened, in all saving Graces, to the","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null},{"text":"practice of all true Holiness, without which no Man shall see the Lord.","proofs":["2 Corinthians 7:1","Hebrews 12:14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"relations":{"lbcf1677":["13.1"],"lbcf1689-modernized":["13.1"],"phila1742":["13.1"],"savoy1658":["13.1"],"wcf1646":["13.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"united to Christ,","position":null},{"text":"are also farther sanctified, really and personally, through the same vertue,","position":null},{"text":"all","position":6}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"who","position":1},{"text":"a","position":16}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout, in the whole Man, yet imperfect in this Life; there abideth still some remnants of Corruption in every part, whence ariseth a continual, and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","segments":[{"text":"This Sanctification is throughout, in the whole Man, yet imperfect","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"in this Life; there abideth still some remnants of Corruption in every part, whence ariseth a","proofs":["Romans 7:18, 23"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]}],"note":null},{"text":"continual, and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","proofs":["Galatians 5:17","1 Peter 2:11"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"relations":{"lbcf1677":["13.2"],"lbcf1689-modernized":["13.2"],"phila1742":["13.2"],"savoy1658":["13.2"],"wcf1646":["13.2"]},"diffs":[],"page":null,"leaf":null},{"id":"13.3","chapter":13,"number":3,"text":"In which War, although the remaining Corruption for a time may much prevail, yet, through the continual supply of strength, from the sanctifying Spirit of Christ, regenerate part doth overcome; and so the Saints grow in Grace, perfecting Holiness in the fear of God, pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word hath prescribed to them.","segments":[{"text":"In which War, although the remaining Corruption for a time may much prevail, yet, through the continual supply of strength, from the sanctifying Spirit of Christ,","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"regenerate part doth overcome; and so the Saints grow in Grace, perfecting Holiness in the fear of God,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word hath prescribed to them.","proofs":["Ephesians 4:15–16","2 Corinthians 3:18","7:1"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"2 Corinthians 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which also, and by the administration of Baptism, and the Lord’s Supper, Prayer and other Means appointed of God, it is increased, and strengthned.","segments":[{"text":"The Grace of Faith, whereby the Elect are enabled to believe to the saving of their Souls, is the work of the Spirit of Christ in their Hearts, and is ordinarily wrought by the Ministry of the","proofs":["2 Corinthians 4:13","Ephesians 2:8"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"Word; by which also, and by the administration of Baptism, and the Lord’s Supper, Prayer and other Means appointed of God, it is increased,","proofs":["Romans 10:14, 17"],"refs":[{"printed":"Romans 10:14, 17","osis":["Rom.10.14","Rom.10.17"]}],"note":null},{"text":"and strengthned.","proofs":["Luke 17:5","1 Peter 2:2","Acts 20:32"],"refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]},{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null}],"relations":{"lbcf1677":["14.1"],"lbcf1689-modernized":["14.1"],"phila1742":["14.1"],"savoy1658":["14.1"],"wcf1646":["14.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Baptism, and","position":null},{"text":"Lord’s Supper, Prayer","position":null},{"text":"other Means appointed of God,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Baptism, and","position":null},{"text":"Lord’s Supper,","position":null},{"text":"appointed of God,","position":null}]}],"page":null,"leaf":null},{"id":"14.2","chapter":14,"number":2,"text":"By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself, and also apprehendeth an Excellency therein, above all other Writings; and all things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fulness of the Holy Spirit in his Workings and Operations; and so is enabled to cast his Soul upon the truth thus believed; and also acteth differently upon that which each particular Passage thereof containeth; yielding Obedience to the Commands, trembling at the threatnings, and embracing the Promises of God, for this Life, and that which is to come: But the principal Acts of Saving Faith, hath immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.","segments":[{"text":"By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself, and also apprehendeth an Excellency therein,","proofs":["Acts 24:14"],"refs":[{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"above all other Writings; and all things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fulness of the Holy Spirit in his Workings and Operations; and so is enabled to","proofs":["Psalm 19:7–10","119:72"],"refs":[{"printed":"Psalm 19:7–10","osis":["Ps.19.7-Ps.19.10"]},{"printed":"119:72","osis":["Ps.119.72"]}],"note":null},{"text":"cast his Soul upon the truth thus believed; and also acteth differently upon that which each particular Passage thereof containeth; yielding Obedience to the","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null},{"text":"Commands, trembling at the","proofs":["John 15:14"],"refs":[{"printed":"John 15:14","osis":["John.15.14"]}],"note":null},{"text":"threatnings, and embracing the","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"Promises of God, for this Life, and that which is to come: But the principal Acts of Saving Faith, hath immediate relation to Christ, accepting, receiving, and resting upon","proofs":["Hebrews 11:13"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]}],"note":null},{"text":"him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1677":["14.2"],"lbcf1689-modernized":["14.2"],"phila1742":["14.2"],"savoy1658":["14.2"],"wcf1646":["14.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"and also apprehendeth an Excellency","position":null},{"text":"above all other Writings;","position":null},{"text":"all things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fulness of the Holy Spirit in his Workings and Operations; and so is enabled 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it, different in the kind, or nature of it (as is all other Saving Grace) from the Faith and common Grace of temporary believers; and therefore though it may be many times assailed, and weakned, yet it gets the Victory, growing up in many, to the attainment of a full assurance through Christ, who is both the Author and Finisher of our Faith.","segments":[{"text":"This Faith, although it be different in degrees, and may be weak, or strong, yet it is in the least degree of it, different in the kind, or nature of it (as is all other Saving Grace) from the Faith","proofs":["Hebrews 5:13–14","Matthew 6:30","Romans 4:19–20"],"refs":[{"printed":"Hebrews 5:13–14","osis":["Heb.5.13-Heb.5.14"]},{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]}],"note":null},{"text":"and common Grace of temporary believers; and therefore though it may be many times assailed, and weakned, yet it gets","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null},{"text":"the Victory, growing up in many, to the attainment of a full","proofs":["Ephesians 6:16","1 John 5:4–5"],"refs":[{"printed":"Ephesians 6:16","osis":["Eph.6.16"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"assurance through Christ, who is both the Author","proofs":["Hebrews 6:11–12","Colossians 2:2"],"refs":[{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Colossians 2:2","osis":["Col.2.2"]}],"note":null},{"text":"and Finisher of our Faith.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"relations":{"lbcf1677":["14.3"],"lbcf1689-modernized":["14.3"],"phila1742":["14.3"],"savoy1658":["14.3"],"wcf1646":["14.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"although it be","position":null},{"text":"and may be","position":null},{"text":"yet it is in the least degree of it, different in the kind, or nature of it (as is all other Saving Grace) from the Faith and common Grace of temporary believers; and therefore though it","position":null},{"text":"times","position":null},{"text":"yet it","position":2}]}],"page":null,"leaf":null}]},{"number":15,"title":"Of Repentance unto Life and Salvation","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling giveth them Repentance unto Life.","segments":[{"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling giveth them Repentance unto Life.","proofs":["Titus 3:2–5"],"refs":[{"printed":"Titus 3:2–5","osis":["Titus.3.2-Titus.3.5"]}],"note":null}],"relations":{"lbcf1677":["15.1"],"lbcf1689-modernized":["15.1"],"phila1742":["15.1"],"savoy1658":["15.1"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling giveth them","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":4}]}],"page":null,"leaf":null},{"id":"15.2","chapter":15,"number":2,"text":"Whereas there is none that doth good, and sinneth not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so sinning, and falling, be renewed through Repentance unto Salvation.","segments":[{"text":"Whereas there is none that doth good, and sinneth not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so sinning, and falling,","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"be renewed through Repentance unto Salvation.","proofs":["Luke 22:31–32"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]}],"note":null}],"relations":{"lbcf1677":["15.2"],"lbcf1689-modernized":["15.2"],"phila1742":["15.2"],"savoy1658":["15.2"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Whereas there is none that doth good, and sinneth not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so sinning, and falling, be renewed through","position":null},{"text":"Salvation.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"er","position":4}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"er","position":4}]}],"page":null,"leaf":null},{"id":"15.3","chapter":15,"number":3,"text":"This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit made sensible of the manifold Evils of his Sin, doth, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency; praying for pardon, and strength of Grace, with a purpose, and endeavour by supplies of the Spirit, to walk before God unto all well pleasing in all things.","segments":[{"text":"This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit made sensible of the manifold Evils of his Sin, doth, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency;","proofs":["Zechariah 12:10","Acts 11:18"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"praying for pardon, and strength of Grace, with a purpose, and endeavour by supplies of the Spirit, to","proofs":["Ezekiel 36:31","2 Corinthians 7:11"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"walk before God unto all well pleasing in all things.","proofs":["Psalm 119:6, 128"],"refs":[{"printed":"Psalm 119:6, 128","osis":["Ps.119.6","Ps.119.128"]}],"note":null}],"relations":{"lbcf1677":["15.3"],"lbcf1689-modernized":["15.3"],"phila1742":["15.3"],"savoy1658":["15.3"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"This Saving","position":null},{"text":"whereby a Person, being by","position":null},{"text":"Holy Spirit made sensible","position":null},{"text":"manifold Evils","position":null},{"text":"his Sin, doth, by","position":null},{"text":"humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency; praying for pardon, and strength of Grace, with a purpose, and endeavour","position":null},{"text":"supplies","position":null},{"text":"Spirit,","position":null},{"text":"before God unto all well pleasing","position":null},{"text":"things.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Spirit","position":1}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"self-abhorrency;","position":null}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As Repentance is to be continued through the whole course of our Lives, upon the account of the body of Death, and the Motions thereof; so it is every Man’s Duty, to repent of his particular known Sins, particularly.","segments":[{"text":"As Repentance is to be continued through the whole course of our Lives, upon the account of the body of Death, and the Motions thereof; so it is every Man’s Duty, to repent of his particular known Sins, particularly.","proofs":["Luke 19:8","1 Timothy 1:13, 15"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"1 Timothy 1:13, 15","osis":["1Tim.1.13","1Tim.1.15"]}],"note":null}],"relations":{"lbcf1677":["15.4"],"lbcf1689-modernized":["15.4"],"phila1742":["15.4"],"savoy1658":["15.4"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"As","position":null},{"text":"continued through the whole course of our Lives, upon the account","position":null},{"text":"body","position":null},{"text":"Death, and","position":null},{"text":"Motions thereof;","position":null},{"text":"known","position":null}]}],"page":null,"leaf":null},{"id":"15.5","chapter":15,"number":5,"text":"Such is the provision which God hath made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no Sin so small, but it deserves damnation; yet there is no Sin so great, that it shall bring Damnation on them that repent; which makes the constant preaching of Repentance necessary.","segments":[{"text":"Such is the provision which God hath made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no Sin so small, but it deserves damnation; yet there is no Sin so great, that it shall bring Damnation on them that","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"repent; which makes the constant preaching of Repentance necessary.","proofs":["Isaiah 1:16–18","55:7"],"refs":[{"printed":"Isaiah 1:16–18","osis":["Isa.1.16-Isa.1.18"]},{"printed":"55:7","osis":["Isa.55.7"]}],"note":null}],"relations":{"lbcf1677":["15.5"],"lbcf1689-modernized":["15.5"],"phila1742":["15.5"],"savoy1658":["15.5"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"provision which God hath made through Christ in the Covenant","position":null},{"text":"for the preservation","position":null},{"text":"Believers unto Salvation,","position":null},{"text":"although","position":null},{"text":"yet","position":null},{"text":"shall","position":null},{"text":"on them that","position":null},{"text":"which makes the constant preaching of","position":null},{"text":"necessary.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"that","position":3}]}],"page":null,"leaf":null}]},{"number":16,"title":"Of Good Works","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Good Works are only such as God hath commanded in his Holy Word, and not such as without the warrant thereof, are devised by Men, out of blind Zeal, or upon any pretence of good Intentions.","segments":[{"text":"Good Works are only such as God hath commanded in his Holy Word, and not such as without the warrant thereof, are devised by Men, out of blind Zeal,","proofs":["Micah 6:8","Hebrews 13:21"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null},{"text":"or upon any pretence of good Intentions.","proofs":["Matthew 15:9","Isaiah 29:13"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]}],"note":null}],"relations":{"lbcf1677":["16.1"],"lbcf1689-modernized":["16.1"],"phila1742":["16.1"],"savoy1658":["16.1"],"wcf1646":["16.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":8}]}],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their Thankfulness, strengthen their Assurance, edifie their Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorifie God, whose Workmanship they are, created in Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the end Eternal Life.","segments":[{"text":"These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null},{"text":"Thankfulness, strengthen their","proofs":["Psalm 116:12–13"],"refs":[{"printed":"Psalm 116:12–13","osis":["Ps.116.12-Ps.116.13"]}],"note":null},{"text":"Assurance, edifie their","proofs":["1 John 2:3, 5","2 Peter 1:5–11"],"refs":[{"printed":"1 John 2:3, 5","osis":["1John.2.3","1John.2.5"]},{"printed":"2 Peter 1:5–11","osis":["2Pet.1.5-2Pet.1.11"]}],"note":null},{"text":"Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorifie","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"God, whose Workmanship they are, created in Christ Jesus","proofs":["1 Timothy 6:1","1 Peter 2:15","Philippians 1:11"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]},{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"note":null},{"text":"thereunto, that having their Fruit unto Holiness, they may have the end","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"Eternal Life.","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null}],"relations":{"lbcf1677":["16.2"],"lbcf1689-modernized":["16.2"],"phila1742":["16.2"],"savoy1658":["16.2"],"wcf1646":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the Graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will, and to do of his good Pleasure; yet are they not hereupon to grow Negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit, but they ought to be diligent in stirring up the Grace of God that is in them.","segments":[{"text":"Their ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the Graces they have already received, there is necessary an","proofs":["John 15:4–5"],"refs":[{"printed":"John 15:4–5","osis":["John.15.4-John.15.5"]}],"note":null},{"text":"actual influence of the same Holy Spirit, to work in them to will, and to do of his good Pleasure; yet are they not hereupon to grow Negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit, but they ought to be diligent in","proofs":["2 Corinthians 3:5","Philippians 2:13"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"stirring up the Grace of God that is in them.","proofs":["Philippians 2:12","Hebrews 6:11–12","Isaiah 64:7"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null}],"relations":{"lbcf1677":["16.3"],"lbcf1689-modernized":["16.3"],"phila1742":["16.3"],"savoy1658":["16.3"],"wcf1646":["16.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"necessary","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"necessary","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They who in their Obedience attain to the greatest height which is possible in this Life, are so far from being able to supererrogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.","segments":[{"text":"They who in their Obedience attain to the greatest height which is possible in this Life, are so far from being able to supererrogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.","proofs":["Job 9:2–3","Galatians 5:17","Luke 17:10"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"relations":{"lbcf1677":["16.4"],"lbcf1689-modernized":["16.4"],"phila1742":["16.4"],"savoy1658":["16.4"],"wcf1646":["16.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"than","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"e","position":16},{"text":"r","position":8},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot by our best Works merit pardon of Sin, or Eternal Life at the Hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfie for the debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants; and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled, and mixed with so much Weakness and Imperfection, that they cannot endure the severity of God’s Judgment.","segments":[{"text":"We cannot by our best Works merit pardon of Sin, or Eternal Life at the Hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfie for the debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants; and because as they are good, they proceed from his","proofs":["Romans 3:20","Ephesians 2:8–9","Romans 4:6"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null},{"text":"Spirit, and as they are wrought by us, they are defiled,","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"and mixed with so much Weakness and Imperfection, that they cannot endure the severity of God’s Judgment.","proofs":["Isaiah 64:6","Psalm 143:2"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"relations":{"lbcf1677":["16.5"],"lbcf1689-modernized":["16.5"],"phila1742":["16.5"],"savoy1658":["16.5"],"wcf1646":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding the Persons of Believers being accepted through Christ, their good Works also are accepted in him; not as though they were in this Life wholly unblameable and unreprovable in God’s sight, but that he looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many Weaknesses and Imperfections.","segments":[{"text":"Yet notwithstanding the Persons of Believers being accepted through Christ, their good Works also are accepted in him; not as though they were in this Life wholly unblameable and unreprovable in God’s sight, but that he looking upon them in his Son, is pleased to accept and reward that which is","proofs":["Ephesians 1:6","1 Peter 2:5"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"sincere, although accompanied with many Weaknesses and Imperfections.","proofs":["Matthew 25:21, 23","Hebrews 6:10"],"refs":[{"printed":"Matthew 25:21, 23","osis":["Matt.25.21","Matt.25.23"]},{"printed":"Hebrews 6:10","osis":["Heb.6.10"]}],"note":null}],"relations":{"lbcf1677":["16.6"],"lbcf1689-modernized":["16.6"],"phila1742":["16.6"],"savoy1658":["16.6"],"wcf1646":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate Men, although for the matter of them, they may be things which God commands, and of good Use, both to themselves and others; yet because they proceed not from a Heart purified by Faith, nor are done in a right manner according to the Word, nor to a right end the Glory of God, they are sinful, and cannot please God, nor make a Man meet to receive Grace from God; and yet their neglect of them is more sinful, and displeasing to God.","segments":[{"text":"Works done by unregenerate Men, although for the matter of them, they may be things which God commands, and of good Use, both to themselves and others; yet because they proceed not from a Heart purified by","proofs":["2 Kings 10:30","1 Kings 21:27, 29"],"refs":[{"printed":"2 Kings 10:30","osis":["2Kgs.10.30"]},{"printed":"1 Kings 21:27, 29","osis":["1Kgs.21.27","1Kgs.21.29"]}],"note":null},{"text":"Faith, nor are done in a right manner according to the","proofs":["Genesis 4:5","Hebrews 11:4, 6"],"refs":[{"printed":"Genesis 4:5","osis":["Gen.4.5"]},{"printed":"Hebrews 11:4, 6","osis":["Heb.11.4","Heb.11.6"]}],"note":null},{"text":"Word, nor to a right end the","proofs":["1 Corinthians 13:1"],"refs":[{"printed":"1 Corinthians 13:1","osis":["1Cor.13.1"]}],"note":null},{"text":"Glory of God, they are sinful, and cannot please God, nor make a Man meet to receive Grace from","proofs":["Matthew 6:2, 5"],"refs":[{"printed":"Matthew 6:2, 5","osis":["Matt.6.2","Matt.6.5"]}],"note":null},{"text":"God; and yet their neglect of them is more sinful, and","proofs":["Amos 5:21–22","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"displeasing to God.","proofs":["Job 21:14–15","Matthew 25:41–43"],"refs":[{"printed":"Job 21:14–15","osis":["Job.21.14-Job.21.15"]},{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]}],"note":null}],"relations":{"lbcf1677":["16.7"],"lbcf1689-modernized":["16.7"],"phila1742":["16.7"],"savoy1658":["16.7"],"wcf1646":["16.7"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"a","position":9},{"text":"n","position":22},{"text":"to","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":5}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Those whom God hath accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the state of Grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","segments":[{"text":"Those whom God hath accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the state of Grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from","proofs":["John 10:28–29","Philippians 1:6","2 Timothy 2:19","1 John 2:19"],"refs":[{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"them, yet it is still the same,","proofs":["Psalm 89:31–32","1 Corinthians 11:32"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null},{"text":"and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"relations":{"lbcf1677":["17.1"],"lbcf1689-modernized":["17.1"],"phila1742":["17.1"],"savoy1658":["17.1"],"wcf1646":["17.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Those","position":null},{"text":"the","position":1},{"text":"and given the precious Faith of his Elect unto,","position":null},{"text":"seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Those","position":null},{"text":"the","position":1},{"text":"and given the precious Faith of his Elect unto,","position":null},{"text":"seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"it","position":10}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints, depends not upon their own free Will, but upon the immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the efficacy of the Merit and Intercession of Jesus Christ and Union with him, the Oath of God, the abiding of his Spirit, and the Seed of God within them, and the Nature of the Covenant of Grace; from all which ariseth also the certainty and infallability thereof.","segments":[{"text":"This Perseverance of the Saints, depends not upon their own free Will, but upon the immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the efficacy of the Merit and Intercession of Jesus Christ","proofs":["Romans 8:30","9:11, 16"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"9:11, 16","osis":["Rom.9.11","Rom.9.16"]}],"note":null},{"text":"and Union with him, the","proofs":["Romans 5:9–10","John 14:19"],"refs":[{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]},{"printed":"John 14:19","osis":["John.14.19"]}],"note":null},{"text":"Oath of God, the abiding of his Spirit, and the","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"Seed of God within them, and the Nature of the","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Covenant of Grace; from all which ariseth also the certainty and infallability thereof.","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null}],"relations":{"lbcf1677":["17.2"],"lbcf1689-modernized":["17.2"],"phila1742":["17.2"],"savoy1658":["17.2"],"wcf1646":["17.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"and Union with him, the Oath of God,","position":null},{"text":"his","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"flowing","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":4}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"And though they may, through the temptation of Satan, and of the World, the prevalency of Corruption remaining in them, and the neglect of Means of their preservation, fall into grievous Sins, and for a time continue therein; whereby they incur God’s displeasure, and grieve his holy Spirit, come to have their Graces and Comforts impaired, have their Hearts hardened, and their Consciences wounded, hurt, and scandalize others, and bring temporal Judgments upon themselves, yet they shall renew their Repentance, and be preserved, through Faith in Christ Jesus, to the end.","segments":[{"text":"And though they may, through the temptation of Satan, and of the World, the prevalency of Corruption remaining in them, and the neglect of Means of their preservation, fall into grievous Sins, and for a time continue therein; whereby they incur","proofs":["Matthew 26:70, 72, 74"],"refs":[{"printed":"Matthew 26:70, 72, 74","osis":["Matt.26.70","Matt.26.72","Matt.26.74"]}],"note":null},{"text":"God’s displeasure, and grieve his holy Spirit, come to have their Graces and","proofs":["Isaiah 64:5, 9","Ephesians 4:30"],"refs":[{"printed":"Isaiah 64:5, 9","osis":["Isa.64.5","Isa.64.9"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"Comforts impaired, have their Hearts hardened, and their Consciences wounded,","proofs":["Psalm 51:10, 12"],"refs":[{"printed":"Psalm 51:10, 12","osis":["Ps.51.10","Ps.51.12"]}],"note":null},{"text":"hurt, and scandalize others, and bring temporal Judgments","proofs":["Psalm 32:3–4"],"refs":[{"printed":"Psalm 32:3–4","osis":["Ps.32.3-Ps.32.4"]}],"note":null},{"text":"upon themselves, yet they shall renew their","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null},{"text":"Repentance, and be preserved, through Faith in Christ Jesus, to the end.","proofs":["Luke 22:32, 61–62"],"refs":[{"printed":"Luke 22:32, 61–62","osis":["Luke.22.32","Luke.22.61-Luke.22.62"]}],"note":null}],"relations":{"lbcf1677":["17.3"],"lbcf1689-modernized":["17.3"],"phila1742":["17.3"],"savoy1658":["17.3"],"wcf1646":["17.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"And though","position":null},{"text":"have","position":1},{"text":"impaired,","position":null},{"text":"yet they shall renew their Repentance, and be preserved, through Faith in Christ Jesus, to the end.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"shall renew their Repentance,","position":null},{"text":"preserved,","position":null},{"text":"in Christ Jesus, to the end.","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the Assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false hopes, and carnal Presumptions, of being in the Favour of God, and state of Salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this Life be certainly assured, that they are in the state of Grace, and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed.","segments":[{"text":"Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false hopes, and carnal Presumptions, of being in the Favour of God, and state of Salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this Life be certainly assured,","proofs":["Job 8:13–14","Matthew 7:22–23"],"refs":[{"printed":"Job 8:13–14","osis":["Job.8.13-Job.8.14"]},{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"that they are in the state of Grace, and may rejoyce in the hope of the glory of God, which hope shall never make them","proofs":["1 John 2:3","3:14, 18–19, 21, 24","5:13"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"5:13","osis":["1John.5.13"]}],"note":null},{"text":"ashamed.","proofs":["Romans 5:2, 5"],"refs":[{"printed":"Romans 5:2, 5","osis":["Rom.5.2","Rom.5.5"]}],"note":null}],"relations":{"lbcf1677":["18.1"],"lbcf1689-modernized":["18.1"],"phila1742":["18.1"],"savoy1658":["18.1"],"wcf1646":["18.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"temporary Believers,","position":null}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both humble and holy.","segments":[{"text":"This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ","proofs":["Hebrews 6:11, 19"],"refs":[{"printed":"Hebrews 6:11, 19","osis":["Heb.6.11","Heb.6.19"]}],"note":null},{"text":"revealed in the Gospel; and also upon the inward","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the","proofs":["2 Peter 1:4–5, 10–11"],"refs":[{"printed":"2 Peter 1:4–5, 10–11","osis":["2Pet.1.4-2Pet.1.5","2Pet.1.10-2Pet.1.11"]}],"note":null},{"text":"Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"humble and holy.","proofs":["1 John 3:1–3"],"refs":[{"printed":"1 John 3:1–3","osis":["1John.3.1-1John.3.3"]}],"note":null}],"relations":{"lbcf1677":["18.2"],"lbcf1689-modernized":["18.2"],"phila1742":["18.2"],"savoy1658":["18.2"],"wcf1646":["18.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"on the Blood and Righteousness of Christ revealed in the Gospel; and also","position":null},{"text":"of the Spirit","position":1},{"text":"and on","position":null},{"text":"and, as a Fruit thereof, keeping","position":null},{"text":"Heart both humble and holy.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"of the Spirit","position":1},{"text":"Testimony","position":null},{"text":"of Adoption, witnessing with","position":null},{"text":"Spirits, that we are the Children of God;","position":null},{"text":"keeping","position":null},{"text":"both","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible Assurance doth not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many difficulties, before he be partaker of it; yet being enabled by the Spirit, to know the things which are freely given him of God, he may without extraordinary revelation in the right use of Means attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to looseness.","segments":[{"text":"This infallible Assurance doth not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many difficulties, before he be partaker of it; yet being enabled by the Spirit, to know the things which are freely given him of God, he may without extraordinary revelation in the right use of Means","proofs":["Isaiah 50:10","Psalm 88","77:1–12"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null},{"text":"attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the Duties of Obedience, the proper","proofs":["1 John 4:13","Hebrews 6:11–12"],"refs":[{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]}],"note":null},{"text":"Fruits of this Assurance; so far is it","proofs":["Romans 5:1–2, 5","14:17","Psalm 119:32"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"from inclining Men to looseness.","proofs":["Romans 6:1–2","Titus 2:11–12, 14"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12, 14","osis":["Titus.2.11-Titus.2.12","Titus.2.14"]}],"note":null}],"relations":{"lbcf1677":["18.3"],"lbcf1689-modernized":["18.3"],"phila1742":["18.3"],"savoy1658":["18.3"],"wcf1646":["18.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"their","position":null},{"text":"Spirit,","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"their","position":null},{"text":"Spirit,","position":2}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True Believers may have the Assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden, or vehement Temptation, by God’s withdrawing the Light of his Countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they never destitute of the Seed of God, and Life of Faith, that Love of Christ, and the Brethren, that sincerity of Heart, and Conscience of Duty, out of which, by the Operation of the Spirit, this Assurance may in due time be revived; and by the which, in the mean time, they are preserved from utter despair.","segments":[{"text":"True Believers may have the Assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by","proofs":["Song of Solomon 5:2–3, 6"],"refs":[{"printed":"Song of Solomon 5:2–3, 6","osis":["Song.5.2-Song.5.3","Song.5.6"]}],"note":null},{"text":"falling into some special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden, or","proofs":["Psalm 51:8, 12, 14"],"refs":[{"printed":"Psalm 51:8, 12, 14","osis":["Ps.51.8","Ps.51.12","Ps.51.14"]}],"note":null},{"text":"vehement Temptation, by God’s withdrawing the","proofs":["Psalm 116:11","77:7–8","31:22"],"refs":[{"printed":"Psalm 116:11","osis":["Ps.116.11"]},{"printed":"77:7–8","osis":["Ps.77.7-Ps.77.8"]},{"printed":"31:22","osis":["Ps.31.22"]}],"note":null},{"text":"Light of his Countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they never destitute of the","proofs":["Psalm 30:7"],"refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"note":null},{"text":"Seed of God, and Life","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"of Faith, that Love of Christ, and the Brethren, that sincerity of Heart, and Conscience of Duty, out of which, by the Operation of the Spirit, this Assurance may in due time be","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"revived; and by the which, in the mean time, they are","proofs":["Psalm 42:5, 11"],"refs":[{"printed":"Psalm 42:5, 11","osis":["Ps.42.5","Ps.42.11"]}],"note":null},{"text":"preserved from utter despair.","proofs":["Lamentations 3:26–31"],"refs":[{"printed":"Lamentations 3:26–31","osis":["Lam.3.26-Lam.3.31"]}],"note":null}],"relations":{"lbcf1677":["18.4"],"lbcf1689-modernized":["18.4"],"phila1742":["18.4"],"savoy1658":["18.4"],"wcf1646":["18.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"the","position":7},{"text":"and","position":8},{"text":"preserved","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"and","position":3},{"text":"never","position":null},{"text":"the","position":7},{"text":"preserved","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"e","position":19}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; by which he bound him, and all his Posterity to personal, entire, exact and perpetual Obedience; promised Life upon the fulfilling, and threatned Death upon the breach of it, and indued him with Power and Ability to keep it.","segments":[{"text":"God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; by which he bound him, and all his Posterity to personal, entire, exact and perpetual","proofs":["Genesis 1:27","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Obedience; promised Life upon the fulfilling, and","proofs":["Romans 10:5"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null},{"text":"threatned Death upon the breach of it, and indued him with Power and Ability to keep it.","proofs":["Galatians 3:10, 12"],"refs":[{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"relations":{"lbcf1677":["19.1"],"lbcf1689-modernized":["19.1"],"phila1742":["19.1"],"savoy1658":["19.1"],"wcf1646":["19.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"of Universal Obedience, written in his Heart, and","position":null},{"text":"particular Precept","position":null},{"text":"not eating the Fruit of the Tree of Knowledge of Good and Evil;","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"The same Law that was first written in the Heart of Man, continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.","segments":[{"text":"The same Law that was first written in the Heart of Man, continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.","proofs":["Deuteronomy 10:4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]}],"note":null}],"relations":{"lbcf1677":["19.2"],"lbcf1689-modernized":["19.2"],"phila1742":["19.2"],"savoy1658":["19.2"],"wcf1646":["19.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The same","position":null},{"text":"that was first written in the Heart of Man,","position":null},{"text":"after the Fall,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The same","position":null},{"text":"that was first","position":null},{"text":"of Man,","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":1}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth divers Instructions of Moral Duties, all which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end, abrogated and taken away.","segments":[{"text":"Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth divers Instructions","proofs":["Hebrews 10:1","Colossians 2:17"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]},{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"of Moral Duties, all which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"abrogated and taken away.","proofs":["Colossians 2:14, 16–17","Ephesians 2:14, 16"],"refs":[{"printed":"Colossians 2:14, 16–17","osis":["Col.2.14","Col.2.16-Col.2.17"]},{"printed":"Ephesians 2:14, 16","osis":["Eph.2.14","Eph.2.16"]}],"note":null}],"relations":{"lbcf1677":["19.3"],"lbcf1689-modernized":["19.3"],"phila1742":["19.3"],"savoy1658":["19.3"],"wcf1646":["19.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":2},{"text":"being appointed only to the time of Reformation,","position":null},{"text":"by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end,","position":null},{"text":"and taken away.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":2}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also he gave sundry Judicial Laws, which expired together with the state of that People, not obliging any now by vertue of that Institution; their general Equity only being of moral Use.","segments":[{"text":"To them also he gave sundry Judicial Laws, which expired together with the state of that People, not obliging any now by vertue of that Institution; their general Equity only being of moral Use.","proofs":["1 Corinthians 9:8–10"],"refs":[{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]}],"note":null}],"relations":{"lbcf1677":["19.4"],"lbcf1689-modernized":["19.4"],"phila1742":["19.4"],"savoy1658":["19.4"],"wcf1646":["19.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"by vertue of that Institution; their","position":null},{"text":"only being of moral Use.","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law doth for ever bind all, as well justified Persons as others, to the Obedience thereof, and that not only in regard of the Matter contained in it, but also in respect of the Authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much strengthen this Obligation.","segments":[{"text":"The Moral Law doth for ever bind all, as well justified Persons as others, to the Obedience thereof, and that not only in regard of the Matter contained in it, but also in respect of the","proofs":["Romans 13:8–10","James 2:8, 10–12"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"James 2:8, 10–12","osis":["Jas.2.8","Jas.2.10-Jas.2.12"]}],"note":null},{"text":"Authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve,","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"but much strengthen this Obligation.","proofs":["Matthew 5:17–19","Romans 3:31"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"relations":{"lbcf1677":["19.5"],"lbcf1689-modernized":["19.5"],"phila1742":["19.5"],"savoy1658":["19.5"],"wcf1646":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly; discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer sight of the need they have of Christ, and the perfection of his Obedience: It is likewise of use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and unallyed Rigor thereof. These Promises of it likewise shew them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law incourageth to the one, and deterreth from the other, is no Evidence of his being under the Law, and not under Grace.","segments":[{"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly;","proofs":["Romans 6:14","Galatians 2:16","Romans 8:1","10:4"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"10:4","osis":["Rom.10.4"]}],"note":null},{"text":"discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer sight of the need they have of Christ, and the perfection of his Obedience: It is likewise of use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and unallyed Rigor thereof. These Promises of it likewise shew them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law incourageth to the one, and deterreth from the other, is no Evidence of his being","proofs":["Romans 3:20","7:7"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"under the Law, and not under Grace.","proofs":["Romans 6:12–14","1 Peter 3:8–13"],"refs":[{"printed":"Romans 6:12–14","osis":["Rom.6.12-Rom.6.14"]},{"printed":"1 Peter 3:8–13","osis":["1Pet.3.8-1Pet.3.13"]}],"note":null}],"relations":{"lbcf1677":["19.6"],"lbcf1689-modernized":["19.6"],"phila1742":["19.6"],"savoy1658":["19.6"],"wcf1646":["19.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null},{"text":"s","position":17},{"text":"and unallyed Rigor","position":null},{"text":"These","position":null},{"text":"likewise","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":17},{"text":"and unallyed Rigor","position":null},{"text":"These","position":null},{"text":"likewise","position":2}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"These","position":null}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and inabling the Will of Man to do that freely, and chearfully, which the Will of God revealed in the Law, requireth to be done.","segments":[{"text":"Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"and inabling the Will of Man to do that freely, and chearfully, which the Will of God revealed in the Law, requireth to be done.","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"relations":{"lbcf1677":["19.7"],"lbcf1689-modernized":["19.7"],"phila1742":["19.7"],"savoy1658":["19.7"],"wcf1646":["19.7"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"th","position":12}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of the Gospel, and of the extent of the Grace thereof","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the Gospel, as to the substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.","segments":[{"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"Gospel, as to the substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"relations":{"lbcf1677":["20.1"],"lbcf1689-modernized":["20.1"],"phila1742":["20.1"],"savoy1658":["20.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"forth","position":null},{"text":"the Elect,","position":null}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"This Promise of Christ and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general, or obscure way; much less, that Men, destitute of the Revelation of him by the Promise, or Gospel, should be enabled thereby, to attain saving Faith, or Repentance.","segments":[{"text":"This Promise of Christ and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the Light of Nature,","proofs":["Romans 1:17"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]}],"note":null},{"text":"make discovery of Christ, or of Grace by him, so much as in a general, or obscure way; much less, that Men, destitute of the Revelation of him by the Promise, or Gospel,","proofs":["Romans 10:14–15, 17"],"refs":[{"printed":"Romans 10:14–15, 17","osis":["Rom.10.14-Rom.10.15","Rom.10.17"]}],"note":null},{"text":"should be enabled thereby, to attain saving Faith, or Repentance.","proofs":["Proverbs 29:18","Isaiah 25:7","60:2–3"],"refs":[{"printed":"Proverbs 29:18","osis":["Prov.29.18"]},{"printed":"Isaiah 25:7","osis":["Isa.25.7"]},{"printed":"60:2–3","osis":["Isa.60.2-Isa.60.3"]}],"note":null}],"relations":{"lbcf1677":["20.2"],"lbcf1689-modernized":["20.2"],"phila1742":["20.2"],"savoy1658":["20.2"]},"diffs":[],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts, with the addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of Men’s natural Abilities, by vertue of common light received, without it; which none ever did make, or can so do: and therefore in all Ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the extent, or streightning of it, in great variety, according to the Counsel of the Will of God.","segments":[{"text":"The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts, with the addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of Men’s natural Abilities, by vertue of common light received, without it; which none ever did","proofs":["Psalm 147:20","Acts 16:7"],"refs":[{"printed":"Psalm 147:20","osis":["Ps.147.20"]},{"printed":"Acts 16:7","osis":["Acts.16.7"]}],"note":null},{"text":"make, or can so do: and therefore in all Ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the extent, or streightning of it, in great variety, according to the Counsel of the Will of God.","proofs":["Romans 1:18–32"],"refs":[{"printed":"Romans 1:18–32","osis":["Rom.1.18-Rom.1.32"]}],"note":null}],"relations":{"lbcf1677":["20.3"],"lbcf1689-modernized":["20.3"],"phila1742":["20.3"],"savoy1658":["20.3"]},"diffs":[{"source":"lbcf1677","type":"earlier","segments":[{"text":"s","position":28}]}],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"Although the Gospel be the only outward Means of revealing Christ, and saving Grace, and is, as such, abundantly sufficient thereunto; yet that Men, who are dead in Trespasses, may be Born again, Quickned or Regenerated, there is moreover necessary, an effectual insuperable Work of the Holy Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means will effect their Conversion unto God.","segments":[{"text":"Although the Gospel be the only outward Means of revealing Christ, and saving Grace, and is, as such, abundantly sufficient thereunto; yet that Men, who are dead in Trespasses, may be Born again, Quickned or Regenerated, there is moreover necessary, an effectual insuperable Work of the Holy Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means will effect","proofs":["Psalm 110:3","1 Corinthians 2:14","Ephesians 1:19–20"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null},{"text":"their Conversion unto God.","proofs":["John 6:44","2 Corinthians 4:4, 6"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"2 Corinthians 4:4, 6","osis":["2Cor.4.4","2Cor.4.6"]}],"note":null}],"relations":{"lbcf1677":["20.4"],"lbcf1689-modernized":["20.4"],"phila1742":["20.4"],"savoy1658":["20.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"insuperable","position":null},{"text":"Spirit,","position":null},{"text":"will effect","position":null}]}],"page":null,"leaf":null}]},{"number":21,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning Wrath of God, the Rigour and Curse of the Law, and in their being delivered from this present Evil World, Bondage to Satan, and Dominion of Sin, from the Evil of Afflictions, the Fear, and Sting of Death, the Victory of the Grave, and Everlasting Damnation; as also in their free access to God, and their yielding Obedience unto him not out of a slavish fear, but a Child-like love, and willing Mind. All which were common also to Believers under the Law, for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their freedom from the Yoke of the Ceremonial Law, to which the Jewish Church was subjected, and in greater boldness of access to the Throne of Grace, and in fuller Communications of the Free Spirit of God, than Believers under the Law did ordinarily partake of.","segments":[{"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning Wrath of God, the Rigour and Curse of the Law, and in their being delivered from this present Evil","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"World, Bondage to","proofs":["Galatians 1:4"],"refs":[{"printed":"Galatians 1:4","osis":["Gal.1.4"]}],"note":null},{"text":"Satan, and Dominion","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"of Sin, from the","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"Evil of Afflictions, the Fear, and Sting","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"of Death, the Victory of the Grave, and","proofs":["1 Corinthians 15:54–57"],"refs":[{"printed":"1 Corinthians 15:54–57","osis":["1Cor.15.54-1Cor.15.57"]}],"note":null},{"text":"Everlasting Damnation; as also in their","proofs":["2 Thessalonians 1:10"],"refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"note":null},{"text":"free access to God, and their yielding Obedience unto him not out of a slavish fear,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"but a Child-like love, and willing Mind. All which were common also to Believers under the Law,","proofs":["Luke 1:74–75","1 John 4:18"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null},{"text":"for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their freedom from the Yoke of the Ceremonial Law, to which the Jewish Church was subjected, and in greater boldness of access to the Throne of Grace, and in fuller Communications of the","proofs":["Galatians 3:9, 14"],"refs":[{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]}],"note":null},{"text":"Free Spirit of God, than Believers under the Law did ordinarily partake of.","proofs":["John 7:38–39","Hebrews 10:19–21"],"refs":[{"printed":"John 7:38–39","osis":["John.7.38-John.7.39"]},{"printed":"Hebrews 10:19–21","osis":["Heb.10.19-Heb.10.21"]}],"note":null}],"relations":{"lbcf1677":["21.1"],"lbcf1689-modernized":["21.1"],"phila1742":["21.1"],"savoy1658":["21.1"],"wcf1646":["20.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Rigour and","position":null},{"text":"Fear, and","position":null},{"text":"a","position":23},{"text":"for the Substance of them;","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"a","position":23},{"text":"than","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of Men, which are in any thing contrary to his Word, or not contained in it. So that to believe such Doctrines, or Obey such Commands out of Conscience, is to betray true Liberty of Conscience; and the requiring of an implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.","segments":[{"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of Men,","proofs":["James 4:12","Romans 14:4"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"which are in any thing contrary to his Word, or not contained in it. So that to believe such Doctrines, or Obey such Commands out of Conscience,","proofs":["Acts 4:19","5:29","1 Corinthians 7:23","Matthew 15:9"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"5:29","osis":["Acts.5.29"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"is to betray true Liberty of Conscience; and the requiring of an","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.","proofs":["1 Corinthians 3:5","2 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"relations":{"lbcf1677":["21.2"],"lbcf1689-modernized":["21.2"],"phila1742":["21.2"],"savoy1658":["21.2"],"wcf1646":["20.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"not contained in","position":null}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"They who, upon pretence of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly destroy the end of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without fear, in Holiness and Righteousness before him, all the Days of our Lives.","segments":[{"text":"They who, upon pretence of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly destroy","proofs":["Romans 6:1–2"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]}],"note":null},{"text":"the end of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without fear, in Holiness and Righteousness before him, all the Days of our Lives.","proofs":["Galatians 5:13","2 Peter 2:18, 21"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"2 Peter 2:18, 21","osis":["2Pet.2.18","2Pet.2.21"]}],"note":null}],"relations":{"lbcf1677":["21.3"],"lbcf1689-modernized":["21.3"],"phila1742":["21.3"],"savoy1658":["21.3"],"wcf1646":["20.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"sinful","position":null},{"text":"as they","position":null},{"text":"pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly","position":null},{"text":"all","position":1},{"text":"Lives.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"sinful","position":null},{"text":"all","position":1},{"text":"Lives.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"Lives.","position":null}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of Religious Worship, and the Sabbath-Day","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The Light of Nature shews that there is a God, who hath Lordship and Sovereignty over all; is Just, Good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or any other way, not prescribed in the Holy Scriptures.","segments":[{"text":"The Light of Nature shews that there is a God, who hath Lordship and Sovereignty over all; is Just, Good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of worshipping the true God, is","proofs":["Jeremiah 10:7","Mark 12:33"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null},{"text":"instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null},{"text":"any other way, not prescribed in the Holy Scriptures.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"relations":{"lbcf1677":["22.1"],"lbcf1689-modernized":["22.1"],"phila1742":["22.1"],"savoy1658":["22.1"],"wcf1646":["21.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Just,","position":null},{"text":"all","position":5},{"text":"s","position":24},{"text":"s","position":26}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":26}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other Creatures; and since the Fall, not without a Mediator, nor in the Mediation of any other but Christ alone.","segments":[{"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other","proofs":["Matthew 4:9–10","John 6:23","Matthew 28:19"],"refs":[{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"John 6:23","osis":["John.6.23"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Creatures; and since the Fall, not without a","proofs":["Romans 1:25","Colossians 2:18","Revelation 19:10"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null},{"text":"Mediator, nor in the Mediation of any other but","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"Christ alone.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1677":["22.2"],"lbcf1689-modernized":["22.2"],"phila1742":["22.2"],"savoy1658":["22.2"],"wcf1646":["21.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Spirit,","position":null},{"text":"s","position":6}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Prayer, with Thanksgiving, being one special part of Natural Worship, is by God required of all Men. But that it may be accepted, it is to be made in the Name of the Son, by the help of the Spirit, according to his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and with others, in a known Tongue.","segments":[{"text":"Prayer, with Thanksgiving, being one special part of Natural Worship, is by God required of all Men. But that it may be accepted, it is to be made in the","proofs":["Psalm 95:1, 7","65:2"],"refs":[{"printed":"Psalm 95:1, 7","osis":["Ps.95.1","Ps.95.7"]},{"printed":"65:2","osis":["Ps.65.2"]}],"note":null},{"text":"Name of the Son, by the help","proofs":["John 14:13–14"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]}],"note":null},{"text":"of the Spirit, according to","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and with others, in a","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"known Tongue.","proofs":["1 Corinthians 14:16–17"],"refs":[{"printed":"1 Corinthians 14:16–17","osis":["1Cor.14.16-1Cor.14.17"]}],"note":null}],"relations":{"lbcf1677":["22.3"],"lbcf1689-modernized":["22.3"],"phila1742":["22.3"],"savoy1658":["22.3"],"wcf1646":["21.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Natural","position":null},{"text":"But","position":null},{"text":"the","position":4},{"text":"with others,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":4}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"t","position":2}]},{"source":"phila1742","type":"later","segments":[{"text":"Thanksgiving,","position":null}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"Prayer is to be made for Things lawful, and for all sorts of Men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known, that they have sinned the Sin unto Death.","segments":[{"text":"Prayer is to be made for Things lawful, and for all sorts of Men living, or that shall live hereafter; but not","proofs":["1 Timothy 2:1–2","2 Samuel 7:29"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]}],"note":null},{"text":"for the dead, nor for those of whom it may be known, that they have sinned","proofs":["2 Samuel 12:21–23"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]}],"note":null},{"text":"the Sin unto Death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"relations":{"lbcf1677":["22.4"],"lbcf1689-modernized":["22.4"],"phila1742":["22.4"],"savoy1658":["22.4"],"wcf1646":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"The reading of the Scriptures, Preaching, and hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to the Lord; as also the Administration of Baptism, and the Lord’s Supper, are all parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation, with Fastings, and Thanksgiving, upon special occasions, ought to be used in an holy and religious manner.","segments":[{"text":"The reading of the Scriptures, Preaching, and","proofs":["1 Timothy 4:13"],"refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"note":null},{"text":"hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to","proofs":["2 Timothy 4:2","Luke 8:18"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null},{"text":"the Lord; as also the Administration","proofs":["Colossians 3:16","Ephesians 5:19"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]}],"note":null},{"text":"of Baptism, and","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"the Lord’s Supper, are all parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"with Fastings, and Thanksgiving, upon","proofs":["Esther 4:16","Joel 2:12"],"refs":[{"printed":"Esther 4:16","osis":["Esth.4.16"]},{"printed":"Joel 2:12","osis":["Joel.2.12"]}],"note":null},{"text":"special occasions, ought to be used in an holy and religious manner.","proofs":["Exodus 15:1–19","Psalm 107"],"refs":[{"printed":"Exodus 15:1–19","osis":["Exod.15.1-Exod.15.19"]},{"printed":"Psalm 107","osis":["Ps.107"]}],"note":null}],"relations":{"lbcf1677":["22.5"],"lbcf1689-modernized":["22.5"],"phila1742":["22.5"],"savoy1658":["22.5"],"wcf1646":["21.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"of God, teaching and admonishing one another","position":null},{"text":"Psalms, Hymns,","position":null},{"text":"Spiritual Songs,","position":null},{"text":"our Hearts to","position":null},{"text":"Lord;","position":null},{"text":"of Baptism,","position":null},{"text":"Lord’s Supper,","position":null},{"text":"to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover,","position":null},{"text":"Humiliation, with","position":null},{"text":"ought","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs,","position":null},{"text":"with Grace in our Hearts to the Lord;","position":null},{"text":"to him,","position":null},{"text":"moreover,","position":null},{"text":"ought","position":null},{"text":"an","position":10}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"Neither Prayer, nor any other part of Religious Worship, is now, under the Gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in Truth; as in private Families daily, and in secret each one by himself, so more solemnly in the Publick Assemblies, which are not carelesly, nor wilfully, to be neglected or forsaken, when God by his Word or Providence calleth thereunto.","segments":[{"text":"Neither Prayer, nor any other part of Religious Worship, is now, under the Gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in Truth; as in","proofs":["John 4:21","Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]},{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"private Families","proofs":["Acts 10:2"],"refs":[{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"daily, and","proofs":["Matthew 6:11","Psalm 55:17"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]},{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null},{"text":"in secret each one by himself, so more solemnly in the Publick Assemblies, which are not carelesly, nor wilfully, to be","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"neglected or forsaken, when God by his Word or Providence calleth thereunto.","proofs":["Hebrews 10:25","Acts 2:42"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{"lbcf1677":["22.6"],"lbcf1689-modernized":["22.6"],"phila1742":["22.6"],"savoy1658":["22.6"],"wcf1646":["21.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"in","position":3},{"text":"n","position":18}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"As it is of the Law of Nature, that in general, a proportion of time, by God’s appointment, be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment, binding all Men, in all Ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first day of the Week, which is called the Lord’s Day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the Week being abolished.","segments":[{"text":"As it is of the Law of Nature, that in general, a proportion of time, by God’s appointment, be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment, binding all Men, in all Ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first day of the Week,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"which is called the Lord’s Day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the Week being abolished.","proofs":["1 Corinthians 16:1–2","Acts 20:7","Revelation 1:10"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"relations":{"lbcf1677":["22.7"],"lbcf1689-modernized":["22.7"],"phila1742":["22.7"],"savoy1658":["22.7"],"wcf1646":["21.7"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"by God’s appointment,","position":null},{"text":"by his Word, in","position":null},{"text":"the observation of the last day of the Week being abolished.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"apart","position":null},{"text":"positive, moral,","position":null}]}],"page":null,"leaf":null},{"id":"22.8","chapter":22,"number":8,"text":"The Sabbath is then kept holy unto the Lord, when Men, after a due preparing of their Hearts, and ordering their common affairs aforehand, do not only observe an holy rest all the day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the publick and private Exercises of his Worship, and in the Duties of Necessity and Mercy.","segments":[{"text":"The Sabbath is then kept holy unto the Lord, when Men, after a due preparing of their Hearts, and ordering their common affairs aforehand, do not only observe an holy rest all the day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the publick and private Exercises of his Worship, and in the Duties","proofs":["Isaiah 58:13","Nehemiah 13:15, 23"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15, 23","osis":["Neh.13.15","Neh.13.23"]}],"note":null},{"text":"of Necessity and Mercy.","proofs":["Matthew 12:1, 13"],"refs":[{"printed":"Matthew 12:1, 13","osis":["Matt.12.1","Matt.12.13"]}],"note":null}],"relations":{"lbcf1677":["22.8"],"lbcf1689-modernized":["22.8"],"phila1742":["22.8"],"savoy1658":["22.8"],"wcf1646":["21.8"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The","position":null},{"text":"E","position":1}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The","position":null},{"text":"E","position":1}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"l","position":6}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of Lawful Oaths and Vows","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"A Lawful Oath is a part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calleth God to witness what he sweareth; and to judge him according to the truth or falseness thereof.","segments":[{"text":"A Lawful Oath is a part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calleth God to witness what he sweareth;","proofs":["Exodus 20:7","Deuteronomy 10:20","Jeremiah 4:2"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"and to judge him according to the truth or falseness thereof.","proofs":["2 Chronicles 6:22–23"],"refs":[{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null}],"relations":{"lbcf1677":["23.1"],"lbcf1689-modernized":["23.1"],"phila1742":["24.1"],"savoy1658":["23.1"],"wcf1646":["22.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"in Truth, Righteousness, and Judgment,","position":null},{"text":"sweareth;","position":null},{"text":"falseness thereof.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"sweareth;","position":null},{"text":"falseness thereof.","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"The Name of God only is that by which Men ought to swear; and therein it is to be used, with all Holy Fear and Reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment, for confirmation of Truth, and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed, by lawful Authority, in such matters, ought to be taken.","segments":[{"text":"The Name of God only is that by which Men ought to swear; and therein it is to be used, with all Holy Fear and Reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment, for confirmation of Truth,","proofs":["Matthew 5:34, 37","James 5:12"],"refs":[{"printed":"Matthew 5:34, 37","osis":["Matt.5.34","Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed,","proofs":["Hebrews 6:16","2 Corinthians 1:23"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"by lawful Authority, in such matters, ought to be taken.","proofs":["Nehemiah 13:25"],"refs":[{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]}],"note":null}],"relations":{"lbcf1677":["23.2"],"lbcf1689-modernized":["23.2"],"phila1742":["24.2"],"savoy1658":["23.2"],"wcf1646":["22.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"for confirmation of Truth, and ending all strife,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"and","position":3},{"text":"for confirmation of Truth, and ending all strife,","position":null}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"Whosoever taketh an Oath, warranted by the Word of God, ought duly to consider the weightiness of so Solemn an Act, and therein to avouch nothing, but what he knoweth to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.","segments":[{"text":"Whosoever taketh an Oath, warranted by the Word of God, ought duly to consider the weightiness of so Solemn an Act, and therein to avouch nothing, but what he knoweth to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.","proofs":["Leviticus 19:12","Jeremiah 23:10"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"note":null}],"relations":{"lbcf1677":["23.3"],"lbcf1689-modernized":["23.3"],"phila1742":["24.3"],"savoy1658":["23.3"],"wcf1646":["22.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"warranted by the Word of God,","position":null},{"text":"knoweth to be","position":null},{"text":"for that","position":null},{"text":"rash, false, and vain Oaths, the Lord","position":null},{"text":"provoked,","position":null},{"text":"for them this Land mourns.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"knoweth to be","position":null},{"text":"for that","position":null},{"text":"rash, false, and vain Oaths, the Lord","position":null},{"text":"provoked,","position":null},{"text":"for them this Land mourns.","position":null}]}],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"An Oath is to be taken in the plain and common sence of the Words, without equivocation, or mental reservation.","segments":[{"text":"An Oath is to be taken in the plain and common sence of the Words, without equivocation, or mental reservation.","proofs":["Psalm 24:4"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null}],"relations":{"lbcf1677":["23.4"],"lbcf1689-modernized":["23.4"],"phila1742":["24.4"],"savoy1658":["23.4"],"wcf1646":["22.4"]},"diffs":[],"page":null,"leaf":null},{"id":"23.5","chapter":23,"number":5,"text":"A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and faithfulness: But Popish Monastical Vows, of perpetual single Life, professed Poverty, and regular Obedience, are so far from being degrees of higher perfection, that they are superstitious, and sinful snares, in which no Christian may intangle himself.","segments":[{"text":"A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and faithfulness: But Popish Monastical Vows,","proofs":["Psalm 76:11","Genesis 28:20–22"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]},{"printed":"Genesis 28:20–22","osis":["Gen.28.20-Gen.28.22"]}],"note":null},{"text":"of perpetual single Life, professed","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"Poverty, and regular Obedience, are so far from being degrees of higher perfection, that they are superstitious,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"and sinful snares, in which no Christian may intangle himself.","proofs":["Matthew 19:11"],"refs":[{"printed":"Matthew 19:11","osis":["Matt.19.11"]}],"note":null}],"relations":{"lbcf1677":["23.5"],"lbcf1689-modernized":["23.5"],"phila1742":["24.5"],"savoy1658":["23.5","23.6"],"wcf1646":["22.5","22.6","22.7"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"which","position":1},{"text":"performed with all religious Care","position":null},{"text":"faithfulness: But","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":3},{"text":"and performed with all","position":null},{"text":"But","position":null}]}],"page":null,"leaf":null}]},{"number":24,"title":"Of the Civil Magistrate","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"God, the Supreme Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the People, for his own Glory, and the publick good; and to this end hath armed them with the Power of the Sword, for defence and encouragement of them that do good, and for the Punishment of evil doers.","segments":[{"text":"God, the Supreme Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the People, for his own Glory, and the publick good; and to this end hath armed them with the Power of the Sword, for defence and encouragement of them that do good, and for the Punishment of evil doers.","proofs":["Romans 13:1–4"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]}],"note":null}],"relations":{"lbcf1677":["24.1"],"lbcf1689-modernized":["24.1"],"phila1742":["25.1"],"savoy1658":["24.1"],"wcf1646":["23.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"do","position":1}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"It is lawful for Christians to Accept and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesom Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament wage War upon just and necessary occasions.","segments":[{"text":"It is lawful for Christians to Accept and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesom Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament","proofs":["2 Samuel 23:3","Psalm 82:3–4"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]}],"note":null},{"text":"wage War upon just and necessary occasions.","proofs":["Luke 3:14"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]}],"note":null}],"relations":{"lbcf1677":["24.2"],"lbcf1689-modernized":["24.2"],"phila1742":["25.2"],"savoy1658":["24.2"],"wcf1646":["23.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"management","position":null},{"text":"Kingdom, and","position":null},{"text":"s","position":15}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"e","position":17},{"text":"Kingdom, and","position":null},{"text":"s","position":15}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"New Testament","position":null}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"Civil Magistrates being set up by God, for the ends aforesaid, subjection in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority, that under them we may live a quiet and peaceable Life, in all godliness and honesty.","segments":[{"text":"Civil Magistrates being set up by God, for the ends aforesaid, subjection in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority,","proofs":["Romans 13:5–7","1 Peter 2:17"],"refs":[{"printed":"Romans 13:5–7","osis":["Rom.13.5-Rom.13.7"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"that under them we may live a quiet and peaceable Life, in all godliness and honesty.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"relations":{"lbcf1677":["24.3"],"lbcf1689-modernized":["24.3"],"phila1742":["25.3"],"wcf1646":["23.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Civil Magistrates being set up by God, for","position":null},{"text":"ends aforesaid, subjection in all lawful things commanded by","position":null},{"text":"ought","position":1},{"text":"yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought","position":null},{"text":"make Supplications and Prayers for Kings, and all that are in","position":null},{"text":"that under them we may live a quiet and peaceable Life,","position":null},{"text":"all godliness","position":null},{"text":"honesty.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"Conscience-sake;","position":null}]}],"page":null,"leaf":null}]},{"number":25,"title":"Of Marriage","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any Man to have more than one Wife, nor for any Woman to have more than one Husband at the same time.","segments":[{"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any Man to have more than one Wife, nor for any Woman to have more than one Husband at the same time.","proofs":["Genesis 2:24","Malachi 2:15","Matthew 19:5–6"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Malachi 2:15","osis":["Mal.2.15"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]}],"note":null}],"relations":{"lbcf1677":["25.1"],"lbcf1689-modernized":["25.1"],"phila1742":["26.1"],"savoy1658":["25.1"],"wcf1646":["24.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"than","position":1},{"text":"than","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"than","position":1},{"text":"than","position":2}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"than","position":1},{"text":"than","position":2}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"Marriage was ordained for the mutual help of Husband and Wife, for the increase of Mankind with a legitimate Issue, and for preventing Uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of Husband and Wife,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"for the increase of Mankind with a legitimate Issue, and for","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"preventing Uncleanness.","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null}],"relations":{"lbcf1677":["25.2"],"lbcf1689-modernized":["25.2"],"phila1742":["26.2"],"savoy1658":["25.2"],"wcf1646":["24.2"]},"diffs":[],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"It is lawful for all sorts of People to Marry, who are able with Judgment to give their Consent; yet it is the Duty of Christians to Marry in the Lord; and therefore such as profess the true Religion, should not Marry with Infidels, or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresie.","segments":[{"text":"It is lawful for all sorts of People to Marry, who are able with Judgment to give their Consent; yet it is the Duty of Christians","proofs":["Hebrews 13:4","1 Timothy 4:3"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"to Marry in the Lord; and therefore such as profess the true Religion, should not Marry with Infidels,","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null},{"text":"or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresie.","proofs":["Nehemiah 13:25–27"],"refs":[{"printed":"Nehemiah 13:25–27","osis":["Neh.13.25-Neh.13.27"]}],"note":null}],"relations":{"lbcf1677":["25.3"],"lbcf1689-modernized":["25.3"],"phila1742":["26.3"],"savoy1658":["25.3"],"wcf1646":["24.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriage ever be made lawful, by any Law of Man or Consent of Parties, so as those Persons may live together as Man and Wife.","segments":[{"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriage ever be made lawful, by any Law of Man or Consent of Parties,","proofs":["Leviticus 18"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]}],"note":null},{"text":"so as those Persons may live together as Man and Wife.","proofs":["Mark 6:18","1 Corinthians 5:1"],"refs":[{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null}],"relations":{"lbcf1677":["25.4"],"lbcf1689-modernized":["25.4"],"phila1742":["26.4"],"savoy1658":["25.4"],"wcf1646":["24.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":26,"title":"Of the Church","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"The Catholick or Universal Church, which (with respect to the internal work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fulness of Him that filleth all in all.","segments":[{"text":"The Catholick or Universal Church, which (with respect to the internal work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fulness of Him that filleth all in all.","proofs":["Hebrews 12:23","Colossians 1:18","Ephesians 1:10, 22–23","5:23, 27, 32"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"5:23, 27, 32","osis":["Eph.5.23","Eph.5.27","Eph.5.32"]}],"note":null}],"relations":{"lbcf1677":["26.1"],"lbcf1689-modernized":["26.1"],"phila1742":["27.1"],"savoy1658":["26.1"],"wcf1646":["25.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"(with respect to the internal work of the Spirit and Truth of Grace) may be called","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"(with respect to the internal work of the Spirit and Truth of Grace) may be called","position":null}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"All Persons, throughout the World, professing the Faith of the Gospel, and Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors, everting the foundation, or unholiness of Conversation, are and may be called visible Saints; and of such ought all particular Congregations to be constituted.","segments":[{"text":"All Persons, throughout the World, professing the Faith of the Gospel, and Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors, everting the foundation, or unholiness of Conversation, are and may be called visible Saints;","proofs":["1 Corinthians 1:2","Acts 11:26"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Acts 11:26","osis":["Acts.11.26"]}],"note":null},{"text":"and of such ought all particular Congregations to be constituted.","proofs":["Romans 1:7","Ephesians 1:20–22"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"Ephesians 1:20–22","osis":["Eph.1.20-Eph.1.22"]}],"note":null}],"relations":{"lbcf1677":["26.2"],"lbcf1689-modernized":["26.2"],"phila1742":["27.2"],"savoy1658":["26.2"],"wcf1646":["25.2","25.3","25.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Persons,","position":null},{"text":"professing","position":null},{"text":"Faith","position":null},{"text":"Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors, everting the foundation, or unholiness of Conversation, are","position":null},{"text":"may be called visible Saints; and of such ought all particular Congregations to be constituted.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"All Persons,","position":null},{"text":"Saints; and","position":null},{"text":"ought all particular Congregations","position":null},{"text":"be constituted.","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"The purest Churches under Heaven are subject to mixture, and error; and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a Kingdom in this World, to the end thereof, of such as believe in him, and make Profession of his Name.","segments":[{"text":"The purest Churches under Heaven are subject to mixture, and error; and some have so degenerated as to become","proofs":["1 Corinthians 15","Revelation 2–3"],"refs":[{"printed":"1 Corinthians 15","osis":["1Cor.15"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]}],"note":null},{"text":"no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a","proofs":["Revelation 18:2","2 Thessalonians 2:11–12"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"2 Thessalonians 2:11–12","osis":["2Thess.2.11-2Thess.2.12"]}],"note":null},{"text":"Kingdom in this World, to the end thereof, of such as believe in him, and make Profession of his Name.","proofs":["Matthew 16:18","Psalm 72:17","102:28","Revelation 12:17"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"102:28","osis":["Ps.102.28"]},{"printed":"Revelation 12:17","osis":["Rev.12.17"]}],"note":null}],"relations":{"lbcf1677":["26.3"],"lbcf1689-modernized":["26.3"],"phila1742":["27.3"],"savoy1658":["26.3"],"wcf1646":["25.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ always hath had, and ever","position":null},{"text":"have","position":2},{"text":"Kingdom in this World,","position":null},{"text":"the end thereof, of such as believe in him, and make Profession of","position":null},{"text":"Name.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"e","position":11}]}],"page":null,"leaf":null},{"id":"26.4","chapter":26,"number":4,"text":"The Lord Jesus Christ is the Head of the Church, in whom, by the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and soveraign manner, neither can the Pope of Rome in any sence be Head thereof, but is that Antichrist, that Man of Sin, and Son of Perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.","segments":[{"text":"The Lord Jesus Christ is the Head of the Church, in whom, by the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and soveraign manner, neither can the Pope of Rome in any sence be Head thereof, but is","proofs":["Colossians 1:18","Matthew 28:18–20","Ephesians 4:11–12"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null},{"text":"that Antichrist, that Man of Sin, and Son of Perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.","proofs":["2 Thessalonians 2:2–9"],"refs":[{"printed":"2 Thessalonians 2:2–9","osis":["2Thess.2.2-2Thess.2.9"]}],"note":null}],"relations":{"lbcf1677":["26.4"],"lbcf1689-modernized":["26.4"],"phila1742":["27.4"],"savoy1658":["26.4","33.1"],"wcf1646":["25.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The Lord Jesus Christ","position":null},{"text":"the","position":1},{"text":"in whom, by","position":null},{"text":"appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and soveraign manner, neither","position":null},{"text":"whom the Lord shall destroy with the brightness of his coming.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The Lord Jesus Christ","position":null},{"text":"the","position":1},{"text":"in whom, by","position":null},{"text":"appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and soveraign manner, neither","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":1}]}],"page":null,"leaf":null},{"id":"26.5","chapter":26,"number":5,"text":"In the execution of this Power wherewith he is so intrusted, the Lord Jesus calleth, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the ways of Obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular Societies, or Churches, for their mutual Edification, and the due performance of that publick Worship, which he requireth of them in the World.","segments":[{"text":"In the execution of this Power wherewith he is so intrusted, the Lord Jesus calleth, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the","proofs":["John 10:16","12:32"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]},{"printed":"12:32","osis":["John.12.32"]}],"note":null},{"text":"ways of Obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular Societies, or","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Churches, for their mutual Edification, and the due performance of that publick Worship, which he requireth of them in the World.","proofs":["Matthew 18:15–20"],"refs":[{"printed":"Matthew 18:15–20","osis":["Matt.18.15-Matt.18.20"]}],"note":null}],"relations":{"lbcf1677":["26.5"],"lbcf1689-modernized":["26.5"],"phila1742":["27.5"],"savoy1658":["33.2","33.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"through the Ministry of his Word, by his Spirit,","position":null},{"text":"the","position":13}]}],"page":null,"leaf":null},{"id":"26.6","chapter":26,"number":6,"text":"The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the Will of God, in professed subjection to the Ordinances of the Gospel.","segments":[{"text":"The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the Will of God,","proofs":["Romans 1:7","1 Corinthians 1:2"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"in professed subjection to the Ordinances of the Gospel.","proofs":["Acts 2:41–42","5:13–14","2 Corinthians 9:13"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:13–14","osis":["Acts.5.13-Acts.5.14"]},{"printed":"2 Corinthians 9:13","osis":["2Cor.9.13"]}],"note":null}],"relations":{"lbcf1677":["26.6"],"lbcf1689-modernized":["26.6"],"phila1742":["27.6"],"savoy1658":["33.8"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"and","position":4},{"text":"one to","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":5}]}],"page":null,"leaf":null},{"id":"26.7","chapter":26,"number":7,"text":"To each of these Churches thus gathered, according to his Mind, declared in his Word, he hath given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe, with Commands and Rules, for the due and right exerting, and executing of that Power.","segments":[{"text":"To each of these Churches thus gathered, according to his Mind, declared in his Word, he hath given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe, with Commands and Rules, for the due and right exerting, and executing of that Power.","proofs":["Matthew 18:17–18","1 Corinthians 5:4–5, 13","2 Corinthians 2:6–8"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"1 Corinthians 5:4–5, 13","osis":["1Cor.5.4-1Cor.5.5","1Cor.5.13"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"lbcf1677":["26.7"],"lbcf1689-modernized":["26.7"],"phila1742":["27.7"],"savoy1658":["33.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":1}]}],"page":null,"leaf":null},{"id":"26.8","chapter":26,"number":8,"text":"A particular Church gathered, and compleatly Organized according to the mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World, are Bishops or Elders and Deacons.","segments":[{"text":"A particular Church gathered, and compleatly Organized according to the mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World, are Bishops or Elders and Deacons.","proofs":["Acts 20:17, 28","Philippians 1:1"],"refs":[{"printed":"Acts 20:17, 28","osis":["Acts.20.17","Acts.20.28"]},{"printed":"Philippians 1:1","osis":["Phil.1.1"]}],"note":null}],"relations":{"lbcf1677":["26.8"],"lbcf1689-modernized":["26.8"],"phila1742":["27.8"],"savoy1658":["33.7","33.9"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"compleatly Organized","position":null},{"text":"Bishops or","position":null}]}],"page":null,"leaf":null},{"id":"26.9","chapter":26,"number":9,"text":"The way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church itself; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of the Church, if there be any before Constituted therein: And of a Deacon that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","segments":[{"text":"The way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church itself; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":null},{"text":"Eldership of the Church, if there be any before Constituted therein: And of a Deacon","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","proofs":["Acts 6:3, 5–6"],"refs":[{"printed":"Acts 6:3, 5–6","osis":["Acts.6.3","Acts.6.5-Acts.6.6"]}],"note":null}],"relations":{"lbcf1677":["26.9"],"lbcf1689-modernized":["26.9"],"phila1742":["27.9"],"savoy1658":["33.11"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Spirit,","position":null},{"text":"Bishop,","position":null},{"text":"the","position":8}]}],"page":null,"leaf":null},{"id":"26.10","chapter":26,"number":10,"text":"The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good Things, according to their ability, so as they may have a comfortable supply, without being themselves entangled in Secular Affairs; and may also be capable of exercising Hospitality towards others; and this is required by the Law of Nature, and by the Express Order of our Lord Jesus, who hath ordained, that they that Preach the Gospel, should Live of the Gospel.","segments":[{"text":"The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect,","proofs":["Acts 6:4","Hebrews 13:17"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"but also to communicate to them of all their good Things, according to their ability, so as they may have a comfortable supply, without being themselves","proofs":["1 Timothy 5:17–18","Galatians 6:6–7"],"refs":[{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6–7","osis":["Gal.6.6-Gal.6.7"]}],"note":null},{"text":"entangled in Secular Affairs; and may also be capable of exercising","proofs":["2 Timothy 2:4"],"refs":[{"printed":"2 Timothy 2:4","osis":["2Tim.2.4"]}],"note":null},{"text":"Hospitality towards others; and this is required by the","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"Law of Nature, and by the Express Order of our Lord Jesus, who hath ordained, that they that Preach the Gospel, should Live of the Gospel.","proofs":["1 Corinthians 9:6–14"],"refs":[{"printed":"1 Corinthians 9:6–14","osis":["1Cor.9.6-1Cor.9.14"]}],"note":null}],"relations":{"lbcf1677":["26.10"],"lbcf1689-modernized":["26.10"],"phila1742":["27.10"]},"diffs":[{"source":"lbcf1677","type":"earlier","segments":[{"text":"s","position":26}]}],"page":null,"leaf":null},{"id":"26.11","chapter":26,"number":11,"text":"Although it be incumbent on the Bishops or Pastors of the Churches, to be instant in Preaching the Word, by way of Office, yet the Work of Preaching the Word, is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.","segments":[{"text":"Although it be incumbent on the Bishops or Pastors of the Churches, to be instant in Preaching the Word, by way of Office, yet the Work of Preaching the Word, is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.","proofs":["Acts 11:19–21","1 Peter 4:10–11"],"refs":[{"printed":"Acts 11:19–21","osis":["Acts.11.19-Acts.11.21"]},{"printed":"1 Peter 4:10–11","osis":["1Pet.4.10-1Pet.4.11"]}],"note":null}],"relations":{"lbcf1677":["26.11"],"lbcf1689-modernized":["26.11"],"phila1742":["27.11"],"savoy1658":["33.13"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Bishops or","position":null},{"text":"Spirit","position":null},{"text":"and called","position":null},{"text":"the Church, may,","position":null},{"text":"ought to","position":null}]}],"page":null,"leaf":null},{"id":"26.12","chapter":26,"number":12,"text":"As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; so all that are admitted unto the Priviledges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","segments":[{"text":"As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; so all that are admitted unto the Priviledges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","proofs":["1 Thessalonians 5:14","2 Thessalonians 3:6, 14–15"],"refs":[{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"2 Thessalonians 3:6, 14–15","osis":["2Thess.3.6","2Thess.3.14-2Thess.3.15"]}],"note":null}],"relations":{"lbcf1677":["26.12"],"lbcf1689-modernized":["26.12"],"phila1742":["27.12"],"savoy1658":["33.20"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"all that","position":null},{"text":"a Church, are also under","position":null},{"text":"Censures and Government thereof, according","position":null}]}],"page":null,"leaf":null},{"id":"26.13","chapter":26,"number":13,"text":"No Church-members, upon any offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such offence at any of their fellow-members, but to wait upon Christ, in the further proceeding of the Church.","segments":[{"text":"No Church-members, upon any offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such offence at any of their fellow-members, but to wait upon Christ, in the further proceeding of the Church.","proofs":["Matthew 18:15–17","Ephesians 4:2–3"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"Ephesians 4:2–3","osis":["Eph.4.2-Eph.4.3"]}],"note":null}],"relations":{"lbcf1677":["26.13"],"lbcf1689-modernized":["26.13"],"phila1742":["27.13"],"savoy1658":["33.21"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"towards the Person they are offended at,","position":null},{"text":"Church order,","position":null},{"text":"of the Church,","position":null},{"text":"the Account of such offence at any of their fellow-members,","position":null}]},{"source":"phila1742","type":"later","segments":[{"text":"the","position":11}]}],"page":null,"leaf":null},{"id":"26.14","chapter":26,"number":14,"text":"As each Church, and all the Members of it, are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all Places, and upon all occasions to further (every one within the bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God so as they may enjoy opportunity and advantage for it) ought to hold Communion amongst themselves for their Peace, increase of Love, and mutual Edification.","segments":[{"text":"As each Church, and all the Members of it, are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all Places, and upon all occasions to further (every one within the bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God so as they may enjoy opportunity and advantage for it) ought to hold","proofs":["Ephesians 6:18","Psalm 122:6"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 122:6","osis":["Ps.122.6"]}],"note":null},{"text":"Communion amongst themselves for their Peace, increase of Love, and mutual Edification.","proofs":["Romans 16:1–2","3 John 8–10"],"refs":[{"printed":"Romans 16:1–2","osis":["Rom.16.1-Rom.16.2"]},{"printed":"3 John 8–10","osis":["3John.1.8-3John.1.10"]}],"note":null}],"relations":{"lbcf1677":["26.14"],"lbcf1689-modernized":["26.14"],"phila1742":["27.14"],"savoy1658":["33.25"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"each Church,","position":null},{"text":"it,","position":null},{"text":"and","position":2},{"text":"enjoy","position":null}]}],"page":null,"leaf":null},{"id":"26.15","chapter":26,"number":15,"text":"In Cases of difficulties or differences, either in point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in, or by any proceedings in Censures not agreeable to truth and order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that matter in difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not entrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or to impose their determination on the Churches or Officers.","segments":[{"text":"In Cases of difficulties or differences, either in point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in, or by any proceedings in Censures not agreeable to truth and order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that matter in difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not entrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or","proofs":["Acts 15:2, 4, 6, 22–23, 25"],"refs":[{"printed":"Acts 15:2, 4, 6, 22–23, 25","osis":["Acts.15.2","Acts.15.4","Acts.15.6","Acts.15.22-Acts.15.23","Acts.15.25"]}],"note":null},{"text":"to impose their determination on the Churches or Officers.","proofs":["2 Corinthians 1:24","1 John 4:1"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null}],"relations":{"lbcf1677":["26.15"],"lbcf1689-modernized":["26.15"],"phila1742":["27.15"],"savoy1658":["33.26"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Administration;","position":null},{"text":"s","position":8},{"text":"Messengers","position":2}]}],"page":null,"leaf":null}]},{"number":27,"title":"Of the Communion of Saints","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in love, they have Communion in each others Gifts, and Graces, and are obliged to the performance of such Duties, publick and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward Man.","segments":[{"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in love, they","proofs":["1 John 1:3","John 1:16","Philippians 3:10","Romans 6:5–6"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"John 1:16","osis":["John.1.16"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"have Communion in each others Gifts, and Graces, and are obliged to the performance of such Duties, publick and private, in an orderly way,","proofs":["Ephesians 4:15–16","1 Corinthians 12:7","3:21–23"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"3:21–23","osis":["1Cor.3.21-1Cor.3.23"]}],"note":null},{"text":"as do conduce to their mutual good, both in the inward and outward Man.","proofs":["1 Thessalonians 5:11, 14","Romans 1:12","1 John 3:17–18","Galatians 6:10"],"refs":[{"printed":"1 Thessalonians 5:11, 14","osis":["1Thess.5.11","1Thess.5.14"]},{"printed":"Romans 1:12","osis":["Rom.1.12"]},{"printed":"1 John 3:17–18","osis":["1John.3.17-1John.3.18"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{"lbcf1677":["27.1"],"lbcf1689-modernized":["27.1"],"phila1742":["28.1"],"savoy1658":["27.1"],"wcf1646":["26.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"although they are not made thereby one Person with him,","position":null},{"text":"in an orderly way,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"in an orderly way,","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in performing such other Spiritual Services, as tend to their mutual Edification; as also in relieving each other in outward things, according to their several Abilities, and Necessities; which Communion, according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in Families, or Churches, yet as God offereth opportunity, is to be extended to all the Household of Faith, even all those who in every place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man hath in his Goods and Possessions.","segments":[{"text":"Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in performing such other Spiritual Services, as tend to their mutual Edification; as also in relieving each other in","proofs":["Hebrews 10:24–25","3:12–13"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"3:12–13","osis":["Heb.3.12-Heb.3.13"]}],"note":null},{"text":"outward things, according to their several Abilities, and Necessities; which Communion, according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in","proofs":["Acts 11:29–30"],"refs":[{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]}],"note":null},{"text":"Families, or","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"Churches, yet as God offereth opportunity, is to be extended to all the Household of Faith, even all those who in every place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, do not take away, or","proofs":["1 Corinthians 12:14–27"],"refs":[{"printed":"1 Corinthians 12:14–27","osis":["1Cor.12.14-1Cor.12.27"]}],"note":null},{"text":"infringe the Title or Property which each Man hath in his Goods and Possessions.","proofs":["Acts 5:4","Ephesians 4:28"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"relations":{"lbcf1677":["27.2"],"lbcf1689-modernized":["27.2"],"phila1742":["28.2"],"savoy1658":["27.2"],"wcf1646":["26.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in Families, or Churches, yet","position":null},{"text":"to all the Household of Faith, even","position":null},{"text":"nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man hath in his Goods and Possessions.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"by Profession,","position":null},{"text":"according to the Rule of the Gospel,","position":null},{"text":"to all the Household of Faith, even","position":null},{"text":"nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man hath in his Goods and Possessions.","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"e","position":50},{"text":"do","position":null},{"text":"r","position":33}]},{"source":"phila1742","type":"later","segments":[{"text":"e","position":50},{"text":"do","position":null}]}],"page":null,"leaf":null}]},{"number":28,"title":"Of Baptism and the Lord’s Supper","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Baptism and the Lord’s Supper, are Ordinances of positive and soveraign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the World.","segments":[{"text":"Baptism and the Lord’s Supper, are Ordinances of positive and soveraign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the World.","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"relations":{"lbcf1677":["28.1"],"lbcf1689-modernized":["28.1"],"phila1742":["29.1"],"wcf1646":["27.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Lord’s","position":null},{"text":"are Ordinances of positive and soveraign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end","position":null},{"text":"World.","position":null}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"These holy Appointments are to be administred by those only, who are qualified, and thereunto called according to the Commission of Christ.","segments":[{"text":"These holy Appointments are to be administred by those only, who are qualified, and thereunto called according to the Commission of Christ.","proofs":["Matthew 28:19","1 Corinthians 4:1"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null}],"relations":{"lbcf1677":["28.2"],"lbcf1689-modernized":["28.2"],"phila1742":["29.2"],"wcf1646":["27.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"These holy Appointments are to","position":null},{"text":"administred by those","position":null},{"text":"who are qualified, and thereunto called according to the Commission of","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"r","position":2}]}],"page":null,"leaf":null}]},{"number":29,"title":"Of Baptism","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his fellowship with him, in his Death and Resurrection; of his being engrafted into him; of Remission of Sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of Life.","segments":[{"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his fellowship with him, in his Death and Resurrection; of his being engrafted into him; of","proofs":["Romans 6:3–5","Colossians 2:12","Galatians 3:27"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"Remission of Sins; and of his","proofs":["Mark 1:4","Acts 26:16"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 26:16","osis":["Acts.26.16"]}],"note":null},{"text":"giving up unto God, through Jesus Christ, to live and walk in newness of Life.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"relations":{"lbcf1677":["29.1"],"lbcf1689-modernized":["29.1"],"phila1742":["30.1"],"savoy1658":["29.1"],"wcf1646":["28.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"an Ordinance","position":null},{"text":"to be unto","position":null},{"text":"fellowship with him, in his Death and Resurrection; of his being engrafted","position":null},{"text":"him;","position":null},{"text":"live and","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"an Ordinance","position":null},{"text":"fellowship with him, in his Death and Resurrection; of his being engrafted","position":null},{"text":"him;","position":null},{"text":"live and","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordinance.","segments":[{"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordinance.","proofs":["Mark 16:16","Acts 8:37–38"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 8:37–38","osis":["Acts.8.37-Acts.8.38"]}],"note":null}],"relations":{"lbcf1677":["29.2"],"lbcf1689-modernized":["29.2"],"phila1742":["30.2"],"wcf1646":["28.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"who","position":null},{"text":"Repentance towards God,","position":null},{"text":"to our Lord Jesus, are","position":null},{"text":"only proper Subjects","position":null},{"text":"this Ordinance.","position":null}]},{"source":"phila1742","type":"later","segments":[{"text":"Ordinance.","position":null}]}],"page":null,"leaf":null},{"id":"29.3","chapter":29,"number":3,"text":"The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.","segments":[{"text":"The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.","proofs":["Matthew 28:19–20","Acts 8:38"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":null}],"relations":{"lbcf1677":["29.3"],"lbcf1689-modernized":["29.3"],"phila1742":["30.3"],"savoy1658":["29.2"],"wcf1646":["28.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"wherein","position":null},{"text":"Spirit.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"wherein","position":null},{"text":"Spirit.","position":null}]}],"page":null,"leaf":null},{"id":"29.4","chapter":29,"number":4,"text":"Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.","segments":[{"text":"Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.","proofs":["Matthew 3:16","John 3:23"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]}],"note":null}],"relations":{"lbcf1677":["29.4"],"lbcf1689-modernized":["29.4"],"phila1742":["30.4"],"wcf1646":["28.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Immersion, or","position":null},{"text":"in","position":2},{"text":"to","position":null},{"text":"due Administration of this Ordinance.","position":null}]}],"page":null,"leaf":null}]},{"number":30,"title":"Of the Lord’s Supper","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual remembrance, and shewing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, their spiritual Nourishment, and Growth in him, their further ingagement in, and to all Duties which they owe unto him; and to be a Bond and Pledge of their Communion with him, and with each other.","segments":[{"text":"The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual remembrance, and shewing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, their spiritual Nourishment, and Growth in him, their further ingagement in, and to all Duties which they owe unto him;","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"and to be a Bond and Pledge of their Communion with him, and with each other.","proofs":["1 Corinthians 10:16–17, 21"],"refs":[{"printed":"1 Corinthians 10:16–17, 21","osis":["1Cor.10.16-1Cor.10.17","1Cor.10.21"]}],"note":null}],"relations":{"lbcf1677":["30.1"],"lbcf1689-modernized":["30.1"],"phila1742":["32.1"],"savoy1658":["30.1"],"wcf1646":["29.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The Supper of the","position":null},{"text":"was instituted by him,","position":null},{"text":"same","position":null},{"text":"es","position":2},{"text":"and shewing forth","position":null},{"text":"Confirmation of","position":null},{"text":"Faith of Believers in","position":null},{"text":"the","position":8},{"text":"and","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The Supper of the","position":null},{"text":"was instituted by him,","position":null},{"text":"same","position":null},{"text":"Confirmation of","position":null},{"text":"Faith","position":null},{"text":"Believers in","position":null},{"text":"the","position":8}]}],"page":null,"leaf":null},{"id":"30.2","chapter":30,"number":2,"text":"In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.","segments":[{"text":"In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all","proofs":["Hebrews 9:25–26, 28"],"refs":[{"printed":"Hebrews 9:25–26, 28","osis":["Heb.9.25-Heb.9.26","Heb.9.28"]}],"note":null},{"text":"possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.","proofs":["1 Corinthians 11:24","Matthew 26:26–27"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]},{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null}],"relations":{"lbcf1677":["30.2"],"lbcf1689-modernized":["30.2"],"phila1742":["32.2"],"savoy1658":["30.2"],"wcf1646":["29.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance","position":null},{"text":"Memorial","position":null},{"text":"e","position":26},{"text":"own","position":null},{"text":"the","position":10}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance","position":null}]}],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and Bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy Use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.","segments":[{"text":"The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and Bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy Use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1677":["30.3"],"lbcf1689-modernized":["30.3"],"phila1742":["32.3"],"savoy1658":["30.3"],"wcf1646":["29.3"]},"diffs":[],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"The denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.","segments":[{"text":"The denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.","proofs":["Matthew 26:26–28","15:9","Exodus 20:4–5"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"15:9","osis":["Matt.15.9"]},{"printed":"Exodus 20:4–5","osis":["Exod.20.4-Exod.20.5"]}],"note":null}],"relations":{"lbcf1677":["30.4"],"lbcf1689-modernized":["30.4"],"phila1742":["32.4"],"savoy1658":["30.4"],"wcf1646":["29.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance,","position":null}]}],"page":null,"leaf":null},{"id":"30.5","chapter":30,"number":5,"text":"The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the Name of the things they represent, to wit, the Body and Blood of Christ, albeit in Substance and Nature, they still remain truly and only Bread and Wine, as they were before.","segments":[{"text":"The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the Name of the things they represent, to wit, the Body and Blood of Christ, albeit in Substance and Nature, they still remain truly and only","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Bread and Wine, as they were before.","proofs":["1 Corinthians 11:26, 28"],"refs":[{"printed":"1 Corinthians 11:26, 28","osis":["1Cor.11.26","1Cor.11.28"]}],"note":null}],"relations":{"lbcf1677":["30.5"],"lbcf1689-modernized":["30.5"],"phila1742":["32.5"],"savoy1658":["30.5"],"wcf1646":["29.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"although in terms used figuratively,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"although in terms used figuratively,","position":null}]}],"page":null,"leaf":null},{"id":"30.6","chapter":30,"number":6,"text":"The Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the Nature of the Ordinance, and hath been, and is the cause of manifold Superstitions, yea, of gross Idolatries.","segments":[{"text":"The Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the","proofs":["Acts 3:21","Luke 24:6, 39"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Luke 24:6, 39","osis":["Luke.24.6","Luke.24.39"]}],"note":null},{"text":"Nature of the Ordinance, and hath been, and is the cause of manifold Superstitions, yea, of gross Idolatries.","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"relations":{"lbcf1677":["30.6"],"lbcf1689-modernized":["30.6"],"phila1742":["32.6"],"savoy1658":["30.6"],"wcf1646":["29.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"The","position":null},{"text":"Ordinance,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The","position":null},{"text":"Ordinance,","position":null}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"The","position":null}]}],"page":null,"leaf":null},{"id":"30.7","chapter":30,"number":7,"text":"Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.","segments":[{"text":"Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.","proofs":["1 Corinthians 10:16","11:23–26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1677":["30.7"],"lbcf1689-modernized":["30.7"],"phila1742":["32.7"],"savoy1658":["30.7"],"wcf1646":["29.7"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":1},{"text":"the","position":3}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance,","position":1},{"text":"the","position":3}]},{"source":"lbcf1677","type":"earlier","segments":[{"text":"and","position":4}]}],"page":null,"leaf":null},{"id":"30.8","chapter":30,"number":8,"text":"All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord’s Table, and cannot, without great Sin against him, while they remain such, partake of these Holy Mysteries, or be admitted thereunto: Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","segments":[{"text":"All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord’s Table, and cannot, without great Sin against him, while they remain such, partake of these Holy Mysteries,","proofs":["2 Corinthians 6:14–15"],"refs":[{"printed":"2 Corinthians 6:14–15","osis":["2Cor.6.14-2Cor.6.15"]}],"note":null},{"text":"or be admitted thereunto: Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","proofs":["1 Corinthians 11:29","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"relations":{"lbcf1677":["30.8"],"lbcf1689-modernized":["30.8"],"phila1742":["32.8"],"savoy1658":["30.8"],"wcf1646":["29.8"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ,","position":null},{"text":"him,","position":null},{"text":"Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","position":null}]}],"page":null,"leaf":null}]},{"number":31,"title":"Of the state of Man after Death, and of the Resurrection of the Dead","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The Bodies of Men after Death return to Dust, and see Corruption; but their Souls, (which neither die nor sleep) having an immortal Subsistence, immediately return to God who gave them: The Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to the Judgement of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledgeth none.","segments":[{"text":"The Bodies of Men after Death return to Dust, and see Corruption; but their Souls, (which neither die nor sleep) having an immortal Subsistence, immediately","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"return to God who gave them: The Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to","proofs":["Luke 23:43","2 Corinthians 5:1, 6, 8","Philippians 1:23","Hebrews 12:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"the Judgement of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledgeth none.","proofs":["Jude 6–7","1 Peter 3:19","Luke 16:23–24"],"refs":[{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]}],"note":null}],"relations":{"lbcf1677":["31.1"],"lbcf1689-modernized":["31.1"],"phila1742":["33.1"],"savoy1658":["31.1"],"wcf1646":["32.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Paradise,","position":null},{"text":"are with Christ, and","position":null},{"text":"s","position":21}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Paradise,","position":null},{"text":"are with Christ, and","position":null}]},{"source":"phila1742","type":"later","segments":[{"text":"n","position":6}]}],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"At the last Day, such of the Saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the self-same Bodies, and none other; although with different Qualities, which shall be united again to their Souls for ever.","segments":[{"text":"At the last Day, such of the Saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the self-same Bodies, and","proofs":["1 Corinthians 15:51–52","1 Thessalonians 4:17"],"refs":[{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"none other; although with different","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"Qualities, which shall be united again to their Souls for ever.","proofs":["1 Corinthians 15:42–43"],"refs":[{"printed":"1 Corinthians 15:42–43","osis":["1Cor.15.42-1Cor.15.43"]}],"note":null}],"relations":{"lbcf1677":["31.2"],"lbcf1689-modernized":["31.2"],"phila1742":["33.2"],"savoy1658":["31.2"],"wcf1646":["32.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"of the Saints","position":null},{"text":"sleep,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"of the Saints","position":null},{"text":"sleep,","position":null}]}],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"The Bodies of the unjust shall, by the Power of Christ, be raised to dishonour; the Bodies of the just, by his Spirit, unto honour, and be made conformable to his own glorious Body.","segments":[{"text":"The Bodies of the unjust shall, by the Power of Christ, be raised to dishonour; the Bodies of the just, by his Spirit, unto honour, and be made conformable to his own glorious Body.","proofs":["Acts 24:15","John 5:28–29","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"relations":{"lbcf1677":["31.3"],"lbcf1689-modernized":["31.3"],"phila1742":["33.3"],"savoy1658":["31.3"],"wcf1646":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the Last Judgment","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"God hath appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ, to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.","segments":[{"text":"God hath appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the","proofs":["Acts 17:31","John 5:22, 27"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]},{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]}],"note":null},{"text":"Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ,","proofs":["1 Corinthians 6:3","Jude 6"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]}],"note":null},{"text":"to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.","proofs":["2 Corinthians 5:10","Ecclesiastes 12:14","Matthew 12:36","Romans 14:10, 12","Matthew 25:32–46"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"Matthew 25:32–46","osis":["Matt.25.32-Matt.25.46"]}],"note":null}],"relations":{"lbcf1677":["32.1"],"lbcf1689-modernized":["32.1"],"phila1742":["34.1"],"savoy1658":["32.1"],"wcf1646":["33.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"the","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"The End of God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fulness of Joy and Glory, with Everlasting Reward, in the Presence of the Lord: But the Wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.","segments":[{"text":"The End of God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fulness of Joy and Glory, with Everlasting Reward, in the Presence","proofs":["Romans 9:22–23"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]}],"note":null},{"text":"of the Lord: But the Wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and","proofs":["Matthew 25:21, 34","2 Timothy 4:8"],"refs":[{"printed":"Matthew 25:21, 34","osis":["Matt.25.21","Matt.25.34"]},{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.","proofs":["Matthew 25:46","Mark 9:48","2 Thessalonians 1:7–10"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]},{"printed":"Mark 9:48","osis":["Mark.9.48"]},{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null}],"relations":{"lbcf1677":["32.2"],"lbcf1689-modernized":["32.2"],"phila1742":["34.2"],"savoy1658":["32.2"],"wcf1646":["33.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Eternal","position":2},{"text":"Glory, with Everlasting Reward, in","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Eternal","position":2}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"As Christ would have us to be certainly perswaded, that there shall be a Day of Judgment, both to deter all Men from Sin, and for the greater Consolation of the Godly, in their Adversity, so will he have that Day unknown to Men, that they may shake off all carnal Security, and be always watchful, because they know not at what Hour the Lord will come, and may ever be prepared to say, Come, Lord Jesus, come quickly. Amen.","segments":[{"text":"As Christ would have us to be certainly perswaded, that there shall be a Day of Judgment, both to deter all Men from Sin, and for the greater","proofs":["2 Corinthians 5:10–11"],"refs":[{"printed":"2 Corinthians 5:10–11","osis":["2Cor.5.10-2Cor.5.11"]}],"note":null},{"text":"Consolation of the Godly, in their Adversity, so will he have that Day unknown to Men, that they may shake off all carnal Security, and be always watchful, because they know not at what Hour the","proofs":["2 Thessalonians 1:5–7"],"refs":[{"printed":"2 Thessalonians 1:5–7","osis":["2Thess.1.5-2Thess.1.7"]}],"note":null},{"text":"Lord will come, and may ever be prepared to say,","proofs":["Mark 13:35–37","Luke 12:35–36"],"refs":[{"printed":"Mark 13:35–37","osis":["Mark.13.35-Mark.13.37"]},{"printed":"Luke 12:35–36","osis":["Luke.12.35-Luke.12.36"]}],"note":null},{"text":"Come, Lord Jesus, come quickly. Amen.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{"lbcf1677":["32.3"],"lbcf1689-modernized":["32.3"],"phila1742":["34.3"],"savoy1658":["32.3"],"wcf1646":["33.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"ever be","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Day of","position":null},{"text":"ever be","position":null}]}],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"preface","title":"To the Judicious and Impartial Reader","text":"*Courteous Reader,*\n\nIt is now many Years since divers of us (with other sober Christians then living, and walking in the Way of the Lord, that we profess) did conceive our selves to be under a necessity of Publishing a *Confession* of our *Faith,* for the information and satisfaction of those, that did not throughly understand what our Principles were, or had entertained Prejudices against our Profession, by reason of the strange representation of them, by some Men of Note, who had taken very wrong Measures, and accordingly led others into Misapprehensions, of us, and them: And this was first put forth about the Year 1643, in the Name of Seven Congregations then gathered in *London;* since which time, divers Impressions thereof have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and some of those Men eminent both for Piety and Learning) were thereby satisfied, that we were no way guilty of those Heterodoxies and fundamental Errors, which had too frequently been charged upon us without ground, or occasion given on our Part. And forasmuch, as that Confession is not now commonly to be had, and also that many others have since embraced the same Truth which is owned therein, it was judged necessary by us to joyn together in giving a Testimony to the World, of our firm adhering to those wholsom Principles, by the Publication of this which is now in your Hand.\n\nAnd forasmuch as our method and manner of expressing our Sentiments, in this, doth vary from the former (although the substance of this Matter is the same) we shall freely impart to you the Reason and Occasion thereof. One thing that greatly prevailed with us to undertake this Work, was (not only to give a full account of our selves, to those Christians that differ from us about the Subject of Baptism, but also) the Profit that might from thence arise, unto those that have any account of our Labours, in their Instruction, and Establishment in the great Truths of the Gospel; in the clear understanding, and steady belief of which, our comfortable walking with God, and fruitfulness before him, in all our ways, is most nearly concerned; and therefore we did conclude it necessary to express our selves the more fully, and distinctly; and also to fix on such a Method as might be most comprehensive of those things we designed to explain our sence and belief of; and finding no defect, in this regard, in that fixed on by the Assembly, and after them, by those of the Congregational way, we did readily conclude it best to retain the same *Order* in our present Confession; and also, when we observed, that those last mentioned, did in their Confessions (for Reasons which seemed of weight both to themselves and others) chuse not only to express their Mind in Words concurrent with the former in Sence, concerning all those Articles wherein they were agreed, but also for the most part, without any variation of the Terms, we did in like manner conclude it best to follow their Example, in making use of the very same Words with them both, in these Articles (which are very many) wherein our Faith and Doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental Articles of the Christian Religion, as also with many others, whose Orthodox Confessions have been Published to the World, on the behalf of the *Protestants* in divers Nations and Cities: And also to convince all, that we have no itch to clog *Religion* with new Words, but do readily acquiesce in that form of sound Words, which hath been in consent with the *Holy Scriptures,* used by others before us; hereby declaring before *God, Angels,* and *Men,* our hearty agreement with them, in that wholesom *Protestant Doctrine,* which with so clear evidence of Scriptures they have asserted: Some things indeed, are in some places added, some Terms omitted, and some few changed; but these Alterations are of that Nature, as that we need not doubt, any charge or suspicion of unsoundness in the Faith, from any of our Brethren upon the account of them.\n\nIn those things wherein we differ from others, we have exprest our selves with all candor and plainness, that none might entertain jealousie of ought secretly lodged in our Breasts, that we would not the World should be acquainted with; yet we hope we have also observed those Rules of modesty and humility, as will render our freedom in this respect inoffensive, even to those whose Sentiments are different from ours.\n\nWe have also taken care to affix Texts of Scripture at the Bottom, for the confirmation of each Article in our *Confession;* in which *Work* we have studiously endeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: And our earnest desire is, that all into whose Hands this may come, would follow that (never enough commended) Example of the Noble *Bereans,* who searched the *Scriptures* daily, that they might find out whether the things preached to them were so or not.\n\nThere is one thing more which we sincerely profess, and earnestly desire credence in, *viz.* That Contention is most remote from our Design in all that we have done in this matter: And we hope, the Liberty of an ingenuous unfolding our Principles, and opening our Hearts unto our Brethren, with the Scripture-grounds on which our Faith and Practice will by none of them be either denied to us, or taken ill from us. Our whole design is accomplished, if we may obtain that Justice, as to be measured in our Principles, and Practice, and the judgment of both by others, according to what we have *now* Published; which the *Lord,* (*whose Eyes are as a flame of Fire*) *knoweth* to be the *Doctrine,* which with our Hearts we most firmly believe, and sincerely endeavour to conform our Lives to. And oh that other Contentions being laid asleep, the only *Care* and *Contention* of all, upon *whom* the Name of our *Blessed Redeemer* is called, might for the future be, to walk humbly with their God, in the exercise of all *Love* and *Meekness* towards each other, to perfect Holiness in the fear of the *Lord,* each one endeavouring to have his Conversation such as becometh the *Gospel;* and also suitable to his place and capacity, vigorously to promote in others the Practice of true Religion, and undefiled in the sight of *God* our *Father.* And that in this back-sliding Day, we might not spend our Breath in fruitless complaints of the Evils of others, but may every one begin at home, to reform in the first place our own Hearts and Ways, and then to quicken all, that we may have influence upon, to the same *Work;* that if the Will of God were so, none might deceive themselves, by resting in, and trusting, to a form of Godliness, without the *Power* of it, and inward experience of the efficacy of those Truths that are professed by them.\n\nAnd verily there is one spring and cause of the decay of Religion in our Day, which we cannot but touch upon, and earnestly urge a redress of, and that is the neglect of the Worship of God in Families, by those to whom the charge and conduct of them is committed. May not the gross Ignorance and Instability of many, with the Prophaneness of others, be justly charged upon their Parents and Masters who have not trained them up in the *Way* wherein they ought to Walk when they were young? But have neglected those frequent and solemn Commands which the Lord hath laid upon them so to Catechize and Instruct them, that their tender Years might be seasoned with the *Knowledge* of the Truth of God, as revealed in the Scriptures; and also by their own omission of Prayer, and other Duties of Religion of their Families, together with the ill example of their loose Conversation, have innured them first to a neglect, and then contempt of all Piety and Religion; we know this will not excuse the *Blindness* and *Wickedness* of any; but certainly it *will* fall heavy upon those that have been thus the occasion thereof; they indeed die in their Sins, but will not their Blood be required of those under whose Care they were, who yet permitted them to go on without *Warning,* yea, led them into the Paths of Destruction? And will not the Diligence of Christians, *with* respect to the discharge of these Duties, in Ages past, rise up in judgment against, and condemn many of those who would be esteemed such now.\n\n*We shall conclude with our earnest Prayer, That the* God *of all Grace, will pour out those measures of his holy Spirit upon us, that the* Profession *of truth may be accompanied with the sound belief, and diligent practice of it by us, that his Name may in all things be glorified, through Jesus Christ our Lord.* Amen."},{"name":"recommendation","title":"The Recommendation of the General Assembly of 1689","text":"We the Ministers and Messengers of, and concerned for, upwards of one Hundred Baptized Congregations in *England* and *Wales* (denying *Arminianism*) being met together in *London* from the Third of the Seventh Month, to the Eleventh of the same 1689. to consider of some things that might be for the Glory of God, and the good of these Congregations; have thought meet (for the Satisfaction of all other Christians that differ from us in the Point of Baptism) to recommend to their perusal the Confession of our Faith; Printed for, and Sold by *John Marshall,* at the *Bible* in *Grace-Church-Street.* Which Confession we own, as containing the Doctrine of our Faith and Practice; and do desire that the Members of our Churches respectively do furnish themselves therewith.\n\n- *Hanserd Knollys.*\n- *William Kiffin.*\n- *John Harris.*\n- *William Collins.*\n- *Hercules Collins.*\n- *Robert Steed.*\n- *Leonard Harrison.*\n- *George Barret.*\n- *Isaac Lamb.*\n- *Richard Adams.*\n- *Benj. Keach.*\n- *Andrew Gifford.*\n- *Tho. Vaux.*\n- *Tho. Winnel.*\n- *James Hitt.*\n- *Richard Tidmarsh.*\n- *William Facey.*\n- *Samuel Buttall.*\n- *Christopher Price.*\n- *Daniel Finch.*\n- *John Ball.*\n- *Edmond White.*\n- *William Prichard.*\n- *Paul Fruin.*\n- *Richard Ring.*\n- *John Tomkins.*\n- *Toby Willes.*\n- *John Carter.*\n- *James Web.*\n- *Richard Sutton.*\n- *Robert Knight.*\n- *Edward Price.*\n- *William Phips.*\n- *William Hankins.*\n- *Samuel Ewer.*\n- *Edward Man.*\n- *Charles Archer.*\n\nIn the Name and Behalf of the whole Assembly."},{"name":"spurgeon","title":"C. H. Spurgeon’s Prefatory Notes (1855)","text":"## To all the Household of Faith, who Rejoice in the Glorious Doctrines of Free Grace,—\n\nDearly-beloved,\n\nI have thought it meet to reprint in a cheap form this most excellent list of doctrines, which was subscribed unto by the Baptist ministers in the year 1689.\n\nWe need a banner, because of the truth; it may be that this small volume may aid the cause of the glorious gospel, by testifying plainly what are its leading doctrines. Known unto many of you by face in the flesh, I trust we are also kindred in spirit, and are striving together for the glory of our Three-one God. May the Lord soon restore unto His Zion a pure language, and may the watchmen see eye to eye!\n\nHe who has preserved this faith among us, will doubtless bless our gospel evermore.\n\nSo prays your brother in the gospel of Jesus,\n\nC. H. Spurgeon.\n\n## To the Church in New Park Street, among whom it is my Delight to Minister,—\n\nDearly-beloved,\n\nThis ancient document is a most excellent epitome of the things most surely believed among us. By the preserving hand of the Triune Jehovah, we have been kept faithful to the great points of our glorious gospel, and we feel more resolved perpetually to abide by them.\n\nThis little volume is not issued as an authoritative rule, or code of faith, whereby you are to be fettered, but as an assistance to you in controversy, a confirmation in faith, and a means of edification in righteousness. Here, the younger members of our church will have a Body of Divinity in small compass, and by means of the Scriptural proofs, will be ready to give a reason for the hope that is in them.\n\nBe not ashamed of your faith; remember it is the ancient gospel of martyrs, confessors, Reformers, and saints. Above all, it is *the truth of God,* against which the gates of hell cannot prevail.\n\nLet your lives adorn your faith, let your example recommend your creed. Above all, live in Christ Jesus, and walk in Him, giving credence to no teaching but that which is manifestly approved of Him, and owned by the Holy Spirit. Cleave fast to the Word of God, which is here mapped out to you. May our Father, who is in Heaven, smile on us as ever! Brethren, pray for—\n\nYour affectionate Minister,\n\nC. H. Spurgeon."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"lbcf1689-modernized","kind":"confession","title":"Second London Baptist Confession of Faith (modernized)","short":"2LCF","aliases":["1689 Confession","Second London Confession","London Baptist Confession of Faith"],"authors":["Elders and brethren of the Particular Baptist churches in London and the country"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1677,"adopted":[{"by":"General Assembly of the Particular Baptist churches","year":1689}]},"year":1689,"edition":null,"source":null,"image":null,"modernized":"lbcf1689","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1689","relation":"same"},{"document":"savoy1658-modernized","relation":"revises"},{"document":"wcf1646-modernized","relation":"revises"}],"provenance":{"witness":null,"transcription":{"from":"lbcf1689","checked":[]},"license":"public-domain","notes":"`lbcf1689` with its spelling modernized by `scripts/modernize.mjs`, from `scripts/modernize-dictionary.json`."},"chapter_count":32,"paragraph_count":160,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/lbcf1689-modernized","chapters":[{"number":1,"title":"Of The Holy Scriptures","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; although the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men inexcusable; yet are they not sufficient to give that Knowledge of God and his Will, which is necessary unto Salvation. Therefore it pleased the Lord at various times, and in various manners, to reveal himself, and to declare That his Will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto Writing; which makes the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; although the","proofs":["2 Timothy 3:15–17","Isaiah 8:20","Luke 16:29, 31","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men inexcusable; yet are they not sufficient to give that Knowledge of God and his Will, which is necessary unto Salvation.","proofs":["Romans 1:19–21","2:14–15","Psalm 19:1–3"],"refs":[{"printed":"Romans 1:19–21","osis":["Rom.1.19-Rom.1.21"]},{"printed":"2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]}],"note":null},{"text":"Therefore it pleased the Lord at various times, and in various manners, to reveal himself, and to declare That his Will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Writing; which makes the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.","proofs":["Proverbs 22:19–21","Romans 15:4","2 Peter 1:19–20"],"refs":[{"printed":"Proverbs 22:19–21","osis":["Prov.22.19-Prov.22.21"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"2 Peter 1:19–20","osis":["2Pet.1.19-2Pet.1.20"]}],"note":null}],"relations":{"lbcf1689":["1.1"],"savoy1658-modernized":["1.1"],"wcf1646-modernized":["1.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience;","position":null},{"text":"s","position":32}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience;","position":null},{"text":"s","position":32}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the Name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes; The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the Inspiration of God, to be the Rule of Faith and Life.","segments":[{"text":"Under the Name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes; The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the Inspiration of God, to be the Rule of Faith and Life.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"relations":{"lbcf1689":["1.2"],"savoy1658-modernized":["1.2"],"wcf1646-modernized":["1.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"1","position":1},{"text":"2","position":1},{"text":"1","position":2},{"text":"2","position":2},{"text":"1","position":3},{"text":"2","position":3},{"text":"1","position":4},{"text":"2","position":4},{"text":"1","position":5},{"text":"2","position":5},{"text":"1","position":6},{"text":"2","position":6},{"text":"the","position":19}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of, than other Human Writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of, than other Human Writings.","proofs":["Luke 24:27, 44","Romans 3:2"],"refs":[{"printed":"Luke 24:27, 44","osis":["Luke.24.27","Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null}],"relations":{"lbcf1689":["1.3"],"savoy1658-modernized":["1.3"],"wcf1646-modernized":["1.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"(or Rule)","position":null},{"text":"to","position":1}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"(or Rule)","position":null},{"text":"to","position":1},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any Man, or Church, but wholly upon God, (who is Truth itself) the Author thereof; therefore it is to be received because it is the Word of God.","segments":[{"text":"The Authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any Man, or Church, but wholly upon God, (who is Truth itself) the Author thereof; therefore it is to be received because it is the Word of God.","proofs":["2 Peter 1:19–21","2 Timothy 3:16","2 Thessalonians 2:13","1 John 5:9"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]},{"printed":"1 John 5:9","osis":["1John.5.9"]}],"note":null}],"relations":{"lbcf1689":["1.4"],"savoy1658-modernized":["1.4"],"wcf1646-modernized":["1.4"]},"diffs":[],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Style, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, and many other incomparable Excellencies, and entire Perfections thereof, are Arguments whereby it does abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","segments":[{"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Style, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, and many other incomparable Excellencies, and entire Perfections thereof, are Arguments whereby it does abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","proofs":["John 16:13–14","1 Corinthians 2:10–12","1 John 1:2","1 John 2:20, 27"],"refs":[{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 Corinthians 2:10–12","osis":["1Cor.2.10-1Cor.2.12"]},{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"1 John 2:20, 27","osis":["1John.2.20","1John.2.27"]}],"note":null}],"relations":{"lbcf1689":["1.5"],"savoy1658-modernized":["1.5"],"wcf1646-modernized":["1.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"of God,","position":null},{"text":"s","position":3},{"text":"and","position":4},{"text":"and","position":5},{"text":"s","position":15}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"of God,","position":null},{"text":"s","position":3},{"text":"and","position":4},{"text":"and","position":5},{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expressly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Human Actions and Societies; which are to be ordered by the Light of Nature, and Christian Prudence, according to the general Rules of the Word, which are always to be observed.","segments":[{"text":"The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expressly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the","proofs":["2 Timothy 3:15–17","Galatians 1:8–9"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]}],"note":null},{"text":"inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Human Actions and Societies; which are to be","proofs":["John 6:45","1 Corinthians 2:9–12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–12","osis":["1Cor.2.9-1Cor.2.12"]}],"note":null},{"text":"ordered by the Light of Nature, and Christian Prudence, according to the general Rules of the Word, which are always to be observed.","proofs":["1 Corinthians 11:13–14","14:26, 40"],"refs":[{"printed":"1 Corinthians 11:13–14","osis":["1Cor.11.13-1Cor.11.14"]},{"printed":"14:26, 40","osis":["1Cor.14.26","1Cor.14.40"]}],"note":null}],"relations":{"lbcf1689":["1.6"],"savoy1658-modernized":["1.6"],"wcf1646-modernized":["1.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"or necessarily contained","position":null},{"text":"the Holy","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"or necessarily contained","position":null},{"text":"the Holy","position":null}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary Means, may attain to a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary Means, may attain to a sufficient understanding of them.","proofs":["Psalm 19:7","119:130"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"119:130","osis":["Ps.119.130"]}],"note":null}],"relations":{"lbcf1689":["1.7"],"savoy1658-modernized":["1.7"],"wcf1646-modernized":["1.7"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"to","position":3}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"to","position":3}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew, (which was the Native Language of the People of God of old) and the New Testament in Greek, (which at the time of writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore authentic; so as in all Controversies of Religion, the Church is finally to appeal unto them. But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.","segments":[{"text":"The Old Testament in Hebrew, (which was the Native Language of the People of God of old) and the New Testament in Greek, (which at the time of writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore","proofs":["Romans 3:2"],"refs":[{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null},{"text":"authentic; so as in all Controversies of Religion, the Church is finally to appeal unto them.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read","proofs":["Acts 15:15"],"refs":[{"printed":"Acts 15:15","osis":["Acts.15.15"]}],"note":null},{"text":"and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"come, that the Word of God dwelling","proofs":["1 Corinthians 14:6, 9, 11–12, 24, 28"],"refs":[{"printed":"1 Corinthians 14:6, 9, 11–12, 24, 28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.24","1Cor.14.28"]}],"note":null},{"text":"plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"relations":{"lbcf1689":["1.8"],"savoy1658-modernized":["1.8"],"wcf1646-modernized":["1.8"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"a","position":30}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"a","position":30}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture is the Scripture itself: And therefore when there is a question about the true and full sense of any Scripture, (which is not manifold but one) it must be searched by other Places, that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture is the Scripture itself: And therefore when there is a question about the true and full sense of any Scripture, (which is not manifold but one) it must be searched by other Places, that speak more clearly.","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"relations":{"lbcf1689":["1.9"],"savoy1658-modernized":["1.9"],"wcf1646-modernized":["1.9"]},"diffs":[],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Counsels, Opinions of ancient Writers, Doctrines of Men, and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our Faith is finally resolved.","segments":[{"text":"The supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Counsels, Opinions of ancient Writers, Doctrines of Men, and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our Faith is finally resolved.","proofs":["Matthew 22:29, 32","Ephesians 2:20","Acts 28:23"],"refs":[{"printed":"Matthew 22:29, 32","osis":["Matt.22.29","Matt.22.32"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:23","osis":["Acts.28.23"]}],"note":null}],"relations":{"lbcf1689":["1.10"],"savoy1658-modernized":["1.10"],"wcf1646-modernized":["1.10"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Counsels,","position":null},{"text":"Scripture delivered by the","position":null},{"text":"into which","position":null},{"text":"so delivered, our Faith is finally resolved.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Counsels,","position":null}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God and of the Holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"The Lord our God is but one only living, and true God; whose subsistence is in and of himself, infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself; a most pure Spirit, invisible, without Body, Parts, or Passions, who only has Immortality, dwelling in the Light, which no Man can approach unto, who is immutable, immense, eternal, incomprehensible, Almighty, every way infinite, most holy, most wise, most free, most absolute, working all Things according to the Counsel of his own immutable, and most righteous Will, for his own Glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving Iniquity, Transgression and Sin, the rewarder of them that diligently seek him, and withal most just, and terrible in his Judgments, hating all sin, and will by no means clear the guilty.","segments":[{"text":"The Lord our God is but one only living, and true God; whose","proofs":["1 Corinthians 8:4, 6","Deuteronomy 6:4"],"refs":[{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"subsistence is in and of himself,","proofs":["Jeremiah 10:10","Isaiah 48:12"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"Isaiah 48:12","osis":["Isa.48.12"]}],"note":null},{"text":"infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself;","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"a most pure Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"invisible, without Body, Parts, or Passions, who only has Immortality, dwelling in the Light, which no Man can approach unto, who is","proofs":["1 Timothy 1:17","Deuteronomy 4:15–16"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"immutable,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"immense,","proofs":["1 Kings 8:27","Jeremiah 23:23"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]},{"printed":"Jeremiah 23:23","osis":["Jer.23.23"]}],"note":null},{"text":"eternal, incomprehensible,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"Almighty, every way infinite,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null},{"text":"most holy, most wise, most free, most absolute,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null},{"text":"working all Things according to the Counsel of his own immutable, and most righteous Will,","proofs":["Psalm 115:3","Isaiah 46:10"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null},{"text":"for his own Glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving Iniquity, Transgression and Sin,","proofs":["Proverbs 16:4","Romans 11:36"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"the rewarder of them that diligently seek him, and withal most just,","proofs":["Exodus 34:6–7","Hebrews 11:6"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and terrible in his Judgments,","proofs":["Nehemiah 9:32–33"],"refs":[{"printed":"Nehemiah 9:32–33","osis":["Neh.9.32-Neh.9.33"]}],"note":null},{"text":"hating all sin, and will by no means clear the","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"guilty.","proofs":["Exodus 34:7","Nahum 1:2–3"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]},{"printed":"Nahum 1:2–3","osis":["Nah.1.2-Nah.1.3"]}],"note":null}],"relations":{"lbcf1689":["2.1"],"savoy1658-modernized":["2.1"],"wcf1646-modernized":["2.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The Lord our God","position":null},{"text":"whose subsistence","position":null},{"text":"in and of himself,","position":null},{"text":"whose Essence cannot be comprehended by any but himself;","position":null},{"text":"who only has Immortality, dwelling in the Light, which no Man can approach unto, who is","position":null},{"text":"every way infinite, most holy,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The Lord our God","position":null},{"text":"whose subsistence","position":null},{"text":"in and of himself,","position":null},{"text":"whose Essence cannot be comprehended by any but himself;","position":null},{"text":"who only has Immortality, dwelling in the Light, which no Man can approach unto, who is","position":null},{"text":"every way infinite, most holy,","position":null}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God, having all Life, glory, goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not standing in need of any Creature which he has made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being, of whom, through whom, and to whom are all things, and he has most sovereign Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleases; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Counsels, in all his Works, and in all his Commands; to him is due from Angels and Men, whatsoever Worship, Service, or Obedience, as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","segments":[{"text":"God, having all Life,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null},{"text":"glory,","proofs":["Psalm 148:13"],"refs":[{"printed":"Psalm 148:13","osis":["Ps.148.13"]}],"note":null},{"text":"goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"standing in need of any Creature which he has made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being,","proofs":["Job 22:2–3"],"refs":[{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"of whom, through whom, and to whom are all things, and he has most sovereign","proofs":["Romans 11:34–36"],"refs":[{"printed":"Romans 11:34–36","osis":["Rom.11.34-Rom.11.36"]}],"note":null},{"text":"Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleases; in his sight","proofs":["Daniel 4:25, 34–35"],"refs":[{"printed":"Daniel 4:25, 34–35","osis":["Dan.4.25","Dan.4.34-Dan.4.35"]}],"note":null},{"text":"all things are open and manifest, his knowledge is","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"infinite, infallible, and independent upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Counsels, in","proofs":["Ezekiel 11:5","Acts 15:18"],"refs":[{"printed":"Ezekiel 11:5","osis":["Ezek.11.5"]},{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"all his Works, and in all his Commands; to him is due","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"from Angels and Men, whatsoever Worship, Service, or Obedience, as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","proofs":["Revelation 5:12–14"],"refs":[{"printed":"Revelation 5:12–14","osis":["Rev.5.12-Rev.5.14"]}],"note":null}],"relations":{"lbcf1689":["2.2"],"savoy1658-modernized":["2.2"],"wcf1646-modernized":["2.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"having","position":null},{"text":"he","position":6},{"text":"all Creatures,","position":null},{"text":"as Creatures they owe unto the Creator, and whatever","position":null},{"text":"further","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"having","position":null},{"text":"he","position":6},{"text":"all Creatures,","position":null}]}],"page":null,"leaf":null},{"id":"2.3","chapter":2,"number":3,"text":"In this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power, and Eternity, each having the whole Divine Essence, yet the Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is eternally begotten of the Father, the Holy Spirit proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependence on him.","segments":[{"text":"In this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power, and Eternity, each having the whole Divine Essence,","proofs":["1 John 5:7","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"yet the Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is","proofs":["Exodus 3:14","John 14:11","1 Corinthians 8:6"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"John 14:11","osis":["John.14.11"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"eternally begotten of the Father, the Holy Spirit","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null},{"text":"proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependence on him.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"lbcf1689":["2.3"],"savoy1658-modernized":["2.3"],"wcf1646-modernized":["2.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"this Divine and Infinite Being there are three subsistences,","position":null},{"text":"Father,","position":1},{"text":"Word, (or Son) and Holy Spirit,","position":null},{"text":"each having","position":null},{"text":"whole Divine Essence, yet","position":null},{"text":"Essence undivided,","position":null},{"text":"Spirit","position":2},{"text":"all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependence on him.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"this Divine and Infinite Being there are three 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second Causes taken away, but rather established, in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.","segments":[{"text":"God has decreed in himself, from all Eternity, by the most wise and holy Counsel of his own Will, freely and unchangeable, all things whatsoever comes to pass; yet so as thereby is God neither the Author of Sin","proofs":["Isaiah 46:10","Ephesians 1:11","Hebrews 6:17","Romans 9:15, 18"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"Romans 9:15, 18","osis":["Rom.9.15","Rom.9.18"]}],"note":null},{"text":"nor has fellowship with any therein, nor is violence offered to the Will of the Creature, nor yet is the liberty, or contingency of second Causes taken away, but rather","proofs":["James 1:15","1 John 1:5"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]},{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"established, in which appears his Wisdom in disposing all things, and Power, and Faithfulness","proofs":["Acts 4:27–28","John 19:11"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]},{"printed":"John 19:11","osis":["John.19.11"]}],"note":null},{"text":"in accomplishing his Decree.","proofs":["Numbers 23:19","Ephesians 1:3–5"],"refs":[{"printed":"Numbers 23:19","osis":["Num.23.19"]},{"printed":"Ephesians 1:3–5","osis":["Eph.1.3-Eph.1.5"]}],"note":null}],"relations":{"lbcf1689":["3.1"],"savoy1658-modernized":["3.1"],"wcf1646-modernized":["3.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"has decreed in himself,","position":null},{"text":"unchangeable, all things","position":null},{"text":"is God neither","position":null},{"text":"nor has fellowship with any therein,","position":null},{"text":"yet","position":2},{"text":"in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"has decreed in himself,","position":null},{"text":"unchangeable, all things","position":null},{"text":"is God neither","position":null},{"text":"nor has fellowship with any therein,","position":null},{"text":"yet","position":2},{"text":"in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.","position":null}]}],"page":null,"leaf":null},{"id":"3.2","chapter":3,"number":2,"text":"Although God knows whatsoever may, or can come to pass upon all supposed Conditions; yet has he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.","segments":[{"text":"Although God knows whatsoever may, or can come to pass upon all supposed Conditions; yet has he not decreed any thing,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"because he foresaw it as future, or as that which would come to pass upon such conditions.","proofs":["Romans 9:11, 13, 16, 18"],"refs":[{"printed":"Romans 9:11, 13, 16, 18","osis":["Rom.9.11","Rom.9.13","Rom.9.16","Rom.9.18"]}],"note":null}],"relations":{"lbcf1689":["3.2"],"savoy1658-modernized":["3.2"],"wcf1646-modernized":["3.2"]},"diffs":[],"page":null,"leaf":null},{"id":"3.3","chapter":3,"number":3,"text":"By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordained to Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","segments":[{"text":"By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordained to Eternal Life, through Jesus Christ, to the","proofs":["1 Timothy 5:21","Matthew 25:41"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"praise of his glorious grace; others being left to act in their sin to their","proofs":["Ephesians 1:5–6"],"refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"note":null},{"text":"just condemnation, to the praise of his glorious Justice.","proofs":["Romans 9:22–23","Jude 4"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null}],"relations":{"lbcf1689":["3.3"],"savoy1658-modernized":["3.3"],"wcf1646-modernized":["3.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"or","position":3},{"text":"Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"or","position":3},{"text":"Eternal Life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","position":null}]}],"page":null,"leaf":null},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and Men thus pre-destinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","segments":[{"text":"These Angels and Men thus pre-destinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"relations":{"lbcf1689":["3.4"],"savoy1658-modernized":["3.4"],"wcf1646-modernized":["3.4"]},"diffs":[],"page":null,"leaf":null},{"id":"3.5","chapter":3,"number":5,"text":"Those of Mankind that are pre-destinated to Life, God before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, has chosen in Christ unto everlasting Glory, out of his mere free Grace and Love; without any other thing in the Creature as a condition or cause moving him thereunto.","segments":[{"text":"Those of Mankind that are pre-destinated to Life, God before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, has chosen in Christ unto everlasting Glory, out of his mere free Grace and Love;","proofs":["Ephesians 1:4, 9, 11","Romans 8:30","2 Timothy 1:9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4, 9, 11","osis":["Eph.1.4","Eph.1.9","Eph.1.11"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"without any other thing in the Creature as a condition or cause moving him thereunto.","proofs":["Romans 9:13, 16","Ephesians 1:6, 12"],"refs":[{"printed":"Romans 9:13, 16","osis":["Rom.9.13","Rom.9.16"]},{"printed":"Ephesians 1:6, 12","osis":["Eph.1.6","Eph.1.12"]}],"note":null}],"relations":{"lbcf1689":["3.5"],"savoy1658-modernized":["3.5"],"wcf1646-modernized":["3.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"to","position":1},{"text":"a condition","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"to","position":1},{"text":"a condition","position":null}]}],"page":null,"leaf":null},{"id":"3.6","chapter":3,"number":6,"text":"As God has appointed the Elect unto Glory, so he has by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.","segments":[{"text":"As God has appointed the Elect unto Glory, so he has by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fallen in Adam,","proofs":["1 Peter 1:2","2 Thessalonians 2:13"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"are redeemed by Christ, are effectually","proofs":["1 Thessalonians 5:9–10"],"refs":[{"printed":"1 Thessalonians 5:9–10","osis":["1Thess.5.9-1Thess.5.10"]}],"note":null},{"text":"called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith","proofs":["Romans 8:30","2 Thessalonians 2:13"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"only.","proofs":["John 10:26","17:9","6:64"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"6:64","osis":["John.6.64"]}],"note":null}],"relations":{"lbcf1689":["3.6"],"savoy1658-modernized":["3.6"],"wcf1646-modernized":["3.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"he has","position":null},{"text":"or","position":6}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"he has","position":null}]}],"page":null,"leaf":null},{"id":"3.7","chapter":3,"number":7,"text":"The Doctrine of this high Mystery of Pre-destination, is to be handled with special Prudence and Care; that Men attending the Will of God revealed in his Word, and yielding Obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election; so shall this Doctrine afford matter of Praise, Reverence, and Admiration of God, and of humility, diligence, and abundant Consolation, to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high Mystery of Pre-destination, is to be handled with special Prudence and Care; that Men attending the Will of God revealed in his Word, and yielding Obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election; so shall this Doctrine afford matter","proofs":["1 Thessalonians 1:4–5","2 Peter 1:10"],"refs":[{"printed":"1 Thessalonians 1:4–5","osis":["1Thess.1.4-1Thess.1.5"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"of Praise, Reverence, and Admiration of God, and","proofs":["Ephesians 1:6","Romans 11:33"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"of humility, diligence, and abundant","proofs":["Romans 11:5–6"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]}],"note":null},{"text":"Consolation, to all that sincerely obey the Gospel.","proofs":["Luke 10:20"],"refs":[{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"relations":{"lbcf1689":["3.7"],"savoy1658-modernized":["3.8"],"wcf1646-modernized":["3.8"]},"diffs":[],"page":null,"leaf":null}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein, whether visible or invisible, in the space of six Days, and all very good.","segments":[{"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of","proofs":["John 1:1, 5","Hebrews 1:2","Job 26:13"],"refs":[{"printed":"John 1:1, 5","osis":["John.1.1","John.1.5"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]}],"note":null},{"text":"his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"whether visible or invisible, in the space of six Days, and all very good.","proofs":["Colossians 1:16","Genesis 2:1–2"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Genesis 2:1–2","osis":["Gen.2.1-Gen.2.2"]}],"note":null}],"relations":{"lbcf1689":["4.1"],"savoy1658-modernized":["4.1"],"wcf1646-modernized":["4.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"In the beginning","position":null},{"text":"Spirit,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"In the beginning","position":null},{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other Creatures, he created Man, Male and Female, with reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in knowledge, righteousness, and true holiness; having the Law of God written in their Hearts, and Power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject to change.","segments":[{"text":"After God had made all other Creatures, he created Man, Male and Female, with","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null},{"text":"made after the Image of God, in knowledge, righteousness, and true holiness; having the Law of God","proofs":["Ecclesiastes 7:29","Genesis 1:26"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"written in their Hearts, and Power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"subject to change.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689":["4.2"],"savoy1658-modernized":["4.2"],"wcf1646-modernized":["4.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in","position":null},{"text":"to","position":5}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in","position":null},{"text":"to","position":5}]}],"page":null,"leaf":null},{"id":"4.3","chapter":4,"number":3,"text":"Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which while they kept, they were happy in their Communion with God, and had Dominion over the Creatures.","segments":[{"text":"Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which while they kept, they were happy in their Communion with God, and had Dominion","proofs":["Genesis 2:17","3:8–10"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:8–10","osis":["Gen.3.8-Gen.3.10"]}],"note":null},{"text":"over the Creatures.","proofs":["Genesis 1:26, 28"],"refs":[{"printed":"Genesis 1:26, 28","osis":["Gen.1.26","Gen.1.28"]}],"note":null}],"relations":{"lbcf1689":["4.3"],"savoy1658-modernized":["4.2"],"wcf1646-modernized":["4.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Besides","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Besides","position":null}]}],"page":null,"leaf":null}]},{"number":5,"title":"Of Divine Providence","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"God the good Creator of all things, in his infinite Power and Wisdom, does uphold, direct, dispose, and govern all Creatures and Things, from the greatest even to the least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable Counsel of his own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.","segments":[{"text":"God the good Creator of all things, in his infinite Power and Wisdom, does uphold, direct, dispose, and govern all Creatures and Things, from the greatest even to the","proofs":["Hebrews 1:3","Job 38:11","Isaiah 46:10–11","Psalm 135:6"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Job 38:11","osis":["Job.38.11"]},{"printed":"Isaiah 46:10–11","osis":["Isa.46.10-Isa.46.11"]},{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null},{"text":"least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable Counsel of his","proofs":["Matthew 10:26, 30–31"],"refs":[{"printed":"Matthew 10:26, 30–31","osis":["Matt.10.26","Matt.10.30-Matt.10.31"]}],"note":null},{"text":"own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"relations":{"lbcf1689":["5.1"],"savoy1658-modernized":["5.1"],"wcf1646-modernized":["5.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"good","position":null},{"text":"in his infinite Power and Wisdom,","position":null},{"text":"to the end for which they were created,","position":null},{"text":"unto","position":null},{"text":"infinite","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"good","position":null},{"text":"in his infinite Power and Wisdom,","position":null},{"text":"to the end for which they were created,","position":null},{"text":"infinite","position":2}]}],"page":null,"leaf":null},{"id":"5.2","chapter":5,"number":2,"text":"Although in relation to the foreknowledge and Decree of God, the first Cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any by chance, or without his Providence; yet by the same Providence he orders them to fall out according to the nature of second Causes, either necessarily, freely, or contingently.","segments":[{"text":"Although in relation to the foreknowledge and Decree of God, the first Cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null},{"text":"by chance, or without his Providence; yet by the same Providence he orders them to fall out according to the nature of second Causes, either","proofs":["Proverbs 16:33"],"refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null},{"text":"necessarily, freely, or contingently.","proofs":["Genesis 8:22"],"refs":[{"printed":"Genesis 8:22","osis":["Gen.8.22"]}],"note":null}],"relations":{"lbcf1689":["5.2"],"savoy1658-modernized":["5.2"],"wcf1646-modernized":["5.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"so that there is not any thing, befalls any by chance, or without his Providence;","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"so that there is not any thing, befalls any by chance, or without his Providence;","position":null}]}],"page":null,"leaf":null},{"id":"5.3","chapter":5,"number":3,"text":"God in his ordinary Providence makes use of Means; yet is free to work without, above, and against them at his Pleasure.","segments":[{"text":"God in his ordinary Providence makes use of Means; yet is free","proofs":["Acts 27:31, 44","Isaiah 55:10–11"],"refs":[{"printed":"Acts 27:31, 44","osis":["Acts.27.31","Acts.27.44"]},{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]}],"note":null},{"text":"to work without,","proofs":["Hosea 1:7"],"refs":[{"printed":"Hosea 1:7","osis":["Hos.1.7"]}],"note":null},{"text":"above, and","proofs":["Romans 4:19–21"],"refs":[{"printed":"Romans 4:19–21","osis":["Rom.4.19-Rom.4.21"]}],"note":null},{"text":"against them at his Pleasure.","proofs":["Daniel 3:27"],"refs":[{"printed":"Daniel 3:27","osis":["Dan.3.27"]}],"note":null}],"relations":{"lbcf1689":["5.3"],"savoy1658-modernized":["5.3"],"wcf1646-modernized":["5.3"]},"diffs":[],"page":null,"leaf":null},{"id":"5.4","chapter":5,"number":4,"text":"The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extends itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully bounds, and otherwise orders, and governs, in a manifold dispensation to his most holy Ends: Yet so, as the sinfulness of their Acts proceeds only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or Approver of Sin.","segments":[{"text":"The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extends itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Chronicles 21:1"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"bounds, and otherwise orders, and governs, in a manifold dispensation to his most holy","proofs":["2 Kings 19:28","Psalm 76:10"],"refs":[{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]},{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"Ends: Yet so, as the sinfulness of their Acts proceeds only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or","proofs":["Genesis 50:20","Isaiah 10:6–7, 12"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]},{"printed":"Isaiah 10:6–7, 12","osis":["Isa.10.6-Isa.10.7","Isa.10.12"]}],"note":null},{"text":"Approver of Sin.","proofs":["Psalm 50:21","1 John 2:16"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]},{"printed":"1 John 2:16","osis":["1John.2.16"]}],"note":null}],"relations":{"lbcf1689":["5.4"],"savoy1658-modernized":["5.4"],"wcf1646-modernized":["5.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"his determinate Counsel","position":null},{"text":"sinful Actions both","position":null},{"text":"which also he","position":null},{"text":"ly","position":1},{"text":"powerfully bounds,","position":null},{"text":"orders,","position":null},{"text":"governs,","position":null},{"text":"most","position":2},{"text":"of their Acts","position":null},{"text":"s","position":39}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"sinful Actions both","position":null},{"text":"of their Acts","position":null},{"text":"s","position":39}]}],"page":null,"leaf":null},{"id":"5.5","chapter":5,"number":5,"text":"The most wise, righteous, and gracious God, does oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, to chastise them for their former Sins, or to discover unto them the hidden strength of Corruption, and deceitfulness of their Hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of Sin, and for other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","segments":[{"text":"The most wise, righteous, and gracious God, does oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, to chastise them for their former Sins, or to discover unto them the hidden strength of Corruption, and deceitfulness of their Hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of Sin, and for other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory,","proofs":["2 Chronicles 32:25–26, 31","2 Samuel 24:1","2 Corinthians 12:7–9"],"refs":[{"printed":"2 Chronicles 32:25–26, 31","osis":["2Chr.32.25-2Chr.32.26","2Chr.32.31"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]}],"note":null},{"text":"and their good.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"relations":{"lbcf1689":["5.5"],"savoy1658-modernized":["5.5"],"wcf1646-modernized":["5.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":11},{"text":"So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":11},{"text":"So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","position":null}]}],"page":null,"leaf":null},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly Men, whom God, as a righteous Judge, for former Sin does blind and harden; from them he not only withholds his Grace, whereby they might have been enlightened in their understanding, and wrought upon in their Hearts; but sometimes also withdraws the Gifts which they had, and exposes them to such Objects as their Corruptions makes occasion of Sin; and withal, gives them over to their own Lusts, the temptations of the World, and the power of Satan, whereby it comes to pass, that they harden themselves, even under those means which God uses for the softening of others.","segments":[{"text":"As for those wicked and ungodly Men, whom God, as a righteous Judge, for former Sin does blind and harden; from them he not only withholds his","proofs":["Romans 1:24–25, 28","11:7–8"],"refs":[{"printed":"Romans 1:24–25, 28","osis":["Rom.1.24-Rom.1.25","Rom.1.28"]},{"printed":"11:7–8","osis":["Rom.11.7-Rom.11.8"]}],"note":null},{"text":"Grace, whereby they might have been enlightened in their understanding, and wrought upon in their Hearts; but sometimes also withdraws","proofs":["Deuteronomy 29:4"],"refs":[{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]}],"note":null},{"text":"the Gifts which they had, and exposes them to such","proofs":["Matthew 13:12"],"refs":[{"printed":"Matthew 13:12","osis":["Matt.13.12"]}],"note":null},{"text":"Objects as their Corruptions makes occasion of Sin; and withal,","proofs":["Deuteronomy 2:30","2 Kings 8:12–13"],"refs":[{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"2 Kings 8:12–13","osis":["2Kgs.8.12-2Kgs.8.13"]}],"note":null},{"text":"gives them over to their own Lusts, the temptations of the World, and the power of Satan, whereby it comes to pass, that they","proofs":["Psalm 81:11–12","2 Thessalonians 2:10–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]},{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"harden themselves, even under those means which God uses for the softening of others.","proofs":["Exodus 8:15, 32","Isaiah 6:9–10","1 Peter 2:7–8"],"refs":[{"printed":"Exodus 8:15, 32","osis":["Exod.8.15","Exod.8.32"]},{"printed":"Isaiah 6:9–10","osis":["Isa.6.9-Isa.6.10"]},{"printed":"1 Peter 2:7–8","osis":["1Pet.2.7-1Pet.2.8"]}],"note":null}],"relations":{"lbcf1689":["5.6"],"savoy1658-modernized":["5.6"],"wcf1646-modernized":["5.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":20}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":20}]}],"page":null,"leaf":null},{"id":"5.7","chapter":5,"number":7,"text":"As the Providence of God does in general reach to all Creatures, so after a more special manner it takes Care of his Church, and disposes of all things to the good thereof.","segments":[{"text":"As the Providence of God does in general reach to all Creatures, so after a more special manner it takes Care of his Church, and disposes of all things to the good thereof.","proofs":["1 Timothy 4:10","Amos 9:8–9","Isaiah 43:3–5"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]},{"printed":"Amos 9:8–9","osis":["Amos.9.8-Amos.9.9"]},{"printed":"Isaiah 43:3–5","osis":["Isa.43.3-Isa.43.5"]}],"note":null}],"relations":{"lbcf1689":["5.7"],"savoy1658-modernized":["5.7"],"wcf1646-modernized":["5.7"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"more","position":null},{"text":"of","position":3}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"more","position":null},{"text":"of","position":3}]}],"page":null,"leaf":null}]},{"number":6,"title":"Of the Fall of Man, of Sin, and of the Punishment thereof","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatened Death upon the breach thereof; yet he did not long abide in this Honor; Satan using the subtlety of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did willfully transgress the Law of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatened Death upon the breach thereof; yet he did not long abide in this Honor;","proofs":["Genesis 2:16–17"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":null},{"text":"Satan using the subtlety of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did willfully transgress the Law of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","proofs":["Genesis 3:12–13","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"relations":{"lbcf1689":["6.1"],"savoy1658-modernized":["6.1"],"wcf1646-modernized":["6.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatened Death upon the breach thereof; yet he did not long abide in this Honor; Satan using","position":null},{"text":"of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did willfully transgress the Law of their Creation,","position":null},{"text":"the Command given unto them,","position":null},{"text":"which","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Although","position":null},{"text":"created Man upright, and perfect, and gave him","position":null},{"text":"righteous Law, which had been unto Life had he kept it,","position":null},{"text":"threatened Death upon the breach thereof; yet he did not long abide","position":null},{"text":"this Honor; Satan using","position":null},{"text":"the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion,","position":null},{"text":"Command given unto them,","position":null},{"text":"which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","position":null}]}],"page":null,"leaf":null},{"id":"6.2","chapter":6,"number":2,"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in Sin, and wholly defiled, in all the faculties, and parts of Soul and Body.","segments":[{"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all;","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null},{"text":"all becoming dead in Sin, and wholly defiled,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"in all the faculties, and parts of Soul and Body.","proofs":["Titus 1:15","Genesis 6:5","Jeremiah 17:9","Romans 3:10–19"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]},{"printed":"Romans 3:10–19","osis":["Rom.3.10-Rom.3.19"]}],"note":null}],"relations":{"lbcf1689":["6.2"],"savoy1658-modernized":["6.2"],"wcf1646-modernized":["6.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Our first Parents","position":null},{"text":"we in them, whereby death came upon all; all becoming","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Our first Parents","position":null},{"text":"their","position":null},{"text":"we in them, whereby death came upon all; all becoming","position":null}]}],"page":null,"leaf":null},{"id":"6.3","chapter":6,"number":3,"text":"They being the Root, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.","segments":[{"text":"They being the Root, and by God’s appointment, standing in the room, and stead of all Mankind, the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now","proofs":["Romans 5:12–19","1 Corinthians 15:21–22, 45, 49"],"refs":[{"printed":"Romans 5:12–19","osis":["Rom.5.12-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22, 45, 49","osis":["1Cor.15.21-1Cor.15.22","1Cor.15.45","1Cor.15.49"]}],"note":null},{"text":"conceived in Sin, and by nature Children","proofs":["Psalm 51:5","Job 14:4"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null},{"text":"of Wrath, the Servants of Sin, the subjects","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus","proofs":["Romans 6:20","5:12"],"refs":[{"printed":"Romans 6:20","osis":["Rom.6.20"]},{"printed":"5:12","osis":["Rom.5.12"]}],"note":null},{"text":"set them free.","proofs":["Hebrews 2:14","1 Thessalonians 1:10"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"relations":{"lbcf1689":["6.3"],"savoy1658-modernized":["6.3"],"wcf1646-modernized":["6.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and by God’s appointment, standing in the room, and stead","position":null},{"text":"the","position":4},{"text":"being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"the","position":4},{"text":"being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal, unless the Lord Jesus set them free.","position":null}]}],"page":null,"leaf":null},{"id":"6.4","chapter":6,"number":4,"text":"From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all Evil, do proceed all actual Transgressions.","segments":[{"text":"From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all Evil, do","proofs":["Romans 8:7","Colossians 1:21"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"proceed all actual Transgressions.","proofs":["James 1:14–15","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"relations":{"lbcf1689":["6.4"],"savoy1658-modernized":["6.4"],"wcf1646-modernized":["6.4"]},"diffs":[],"page":null,"leaf":null},{"id":"6.5","chapter":6,"number":5,"text":"This Corruption of Nature, during this Life, does remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and the first Motions thereof, are truly and properly Sin.","segments":[{"text":"This Corruption of Nature, during this Life, does remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and the first Motions thereof, are truly and properly","proofs":["Romans 7:18, 23","Ecclesiastes 7:20","1 John 1:8"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"Sin.","proofs":["Romans 7:24–25","Galatians 5:17"],"refs":[{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1689":["6.5"],"savoy1658-modernized":["6.5"],"wcf1646-modernized":["6.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"first","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"first","position":null}]}],"page":null,"leaf":null}]},{"number":7,"title":"Of God’s Covenant","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe Obedience unto him as their Creator, yet they could never have attained the Reward of Life, but by some voluntary condescension on God’s part, which he has been pleased to express, by way of Covenant.","segments":[{"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe Obedience unto him as their Creator, yet they could never have attained the Reward of Life, but by some voluntary condescension on God’s part, which he has been pleased to express, by way of Covenant.","proofs":["Luke 17:10","Job 35:7–8"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]}],"note":null}],"relations":{"lbcf1689":["7.1"],"savoy1658-modernized":["7.1"],"wcf1646-modernized":["7.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"attained the Reward","position":null},{"text":"Life,","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein he freely offers unto Sinners, Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","segments":[{"text":"Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein he freely offers unto Sinners,","proofs":["Genesis 2:17","Galatians 3:10","Romans 3:20–21"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Romans 3:20–21","osis":["Rom.3.20-Rom.3.21"]}],"note":null},{"text":"Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and","proofs":["Romans 8:3","Mark 16:15–16","John 3:16"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","proofs":["Ezekiel 36:26–27","John 6:44–45","Psalm 110:3"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null}],"relations":{"lbcf1689":["7.2"],"savoy1658-modernized":["7.3"],"wcf1646-modernized":["7.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Moreover,","position":null},{"text":"having brought himself under the curse of the Law","position":null},{"text":"it pleased","position":null},{"text":"eternal","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Moreover,","position":null},{"text":"having brought himself under the curse of the Law","position":null},{"text":"it pleased","position":null},{"text":"eternal","position":null}]}],"page":null,"leaf":null},{"id":"7.3","chapter":7,"number":3,"text":"This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the Seed of the Woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were saved, did obtain Life and blessed Immortality; Man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","segments":[{"text":"This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the Seed of the Woman, and afterwards by farther steps, until the full","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"discovery thereof was completed in the New Testament; and it is founded in that","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were","proofs":["2 Timothy 1:9","Titus 1:2"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null},{"text":"saved, did obtain Life and blessed Immortality; Man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","proofs":["Hebrews 11:6, 13","Romans 4:1–2","Acts 4:12","John 8:56"],"refs":[{"printed":"Hebrews 11:6, 13","osis":["Heb.11.6","Heb.11.13"]},{"printed":"Romans 4:1–2","osis":["Rom.4.1-Rom.4.2"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null}],"relations":{"lbcf1689":["7.3"],"wcf1646-modernized":["7.5","7.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"revealed in","position":null},{"text":"Gospel; first of all to Adam in the promise of Salvation by the Seed","position":null},{"text":"Woman,","position":null},{"text":"afterwards by farther steps, until","position":null},{"text":"full discovery thereof was completed","position":null},{"text":"and it is founded","position":null},{"text":"that Eternal Covenant transaction, that was between the Father","position":null},{"text":"Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were saved, did obtain Life and blessed Immortality; Man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","position":null}]}],"page":null,"leaf":null}]},{"number":8,"title":"Of Christ the Mediator","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King; Head and Savior of his Church, the Heir of all things, and Judge of the World: Unto whom he did from all eternity give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","segments":[{"text":"It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the","proofs":["Isaiah 42:1","1 Peter 1:9–10"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"1 Peter 1:9–10","osis":["1Pet.1.9-1Pet.1.10"]}],"note":null},{"text":"Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Priest, and","proofs":["Hebrews 5:5–6"],"refs":[{"printed":"Hebrews 5:5–6","osis":["Heb.5.5-Heb.5.6"]}],"note":null},{"text":"King; Head and Savior of his Church, the Heir of all things, and Judge of the World: Unto whom he did from all eternity","proofs":["Psalm 2:6","Luke 1:33","Ephesians 1:22–23","Hebrews 1:2","Acts 17:31"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]},{"printed":"Ephesians 1:22–23","osis":["Eph.1.22-Eph.1.23"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","proofs":["Isaiah 53:10","John 17:6","Romans 8:30"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"relations":{"lbcf1689":["8.1"],"savoy1658-modernized":["8.1"],"wcf1646-modernized":["8.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"according to the Covenant made between them both,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"the","position":2}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him: Who made the World, who upholds and governs all things he has made: Did, when the fullness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her, and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him: Who made the World, who upholds and governs all things he has made: Did, when the fullness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her,","proofs":["Romans 8:3","Hebrews 2:14, 16–17","4:15"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Hebrews 2:14, 16–17","osis":["Heb.2.14","Heb.2.16-Heb.2.17"]},{"printed":"4:15","osis":["Heb.4.15"]}],"note":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one","proofs":["Luke 1:27, 31, 35"],"refs":[{"printed":"Luke 1:27, 31, 35","osis":["Luke.1.27","Luke.1.31","Luke.1.35"]}],"note":null},{"text":"Christ, the only Mediator between God and Man.","proofs":["Romans 9:5","1 Timothy 2:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["8.2"],"savoy1658-modernized":["8.2"],"wcf1646-modernized":["8.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Holy","position":1},{"text":"the brightness of the Father’s Glory,","position":null},{"text":"him: Who made","position":null},{"text":"World, who upholds and governs all things he has made:","position":null},{"text":"Spirit","position":1},{"text":"the Holy Spirit coming down upon her, and the Power","position":null},{"text":"the most high overshadowing","position":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures:","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Holy","position":1},{"text":"the brightness of the Father’s Glory,","position":null},{"text":"him: Who made","position":null},{"text":"World, who upholds and governs all things he has made:","position":null},{"text":"Spirit","position":1},{"text":"the Holy Spirit coming down upon her, and the Power","position":null},{"text":"the most high overshadowing","position":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures:","position":null}]}],"page":null,"leaf":null},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus in his Human Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him all the treasures of Wisdom and Knowledge; in whom it pleased the Father that all fullness should dwell; to the end, that being holy, harmless, undefiled, and full of Grace, and Truth, he might be thoroughly furnished to execute the Office of a Mediator, and Surety; which Office he took not upon himself, but was thereunto called by his Father; who also put all Power and Judgment in his Hand, and gave him Commandment to execute the same.","segments":[{"text":"The Lord Jesus in his Human Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him","proofs":["Psalm 45:7","Acts 10:38","John 3:34"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Acts 10:38","osis":["Acts.10.38"]},{"printed":"John 3:34","osis":["John.3.34"]}],"note":null},{"text":"all the treasures of Wisdom and Knowledge; in whom it pleased the Father that","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"all fullness should dwell; to the end, that being","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null},{"text":"holy, harmless, undefiled, and full","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"of Grace, and Truth, he might be thoroughly furnished to execute the Office of a Mediator, and","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"Surety; which Office he took not upon himself, but was thereunto","proofs":["Hebrews 7:22"],"refs":[{"printed":"Hebrews 7:22","osis":["Heb.7.22"]}],"note":null},{"text":"called by his Father; who also put","proofs":["Hebrews 5:5"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]}],"note":null},{"text":"all Power and Judgment in his Hand, and gave him Commandment to execute the same.","proofs":["John 5:22, 27","Matthew 28:18","Acts 2:36"],"refs":[{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"Acts 2:36","osis":["Acts.2.36"]}],"note":null}],"relations":{"lbcf1689":["8.3"],"savoy1658-modernized":["8.3"],"wcf1646-modernized":["8.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in the Person of the Son,","position":null},{"text":"upon","position":null},{"text":"also","position":null},{"text":"in","position":9}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"upon","position":null},{"text":"in","position":9}]}],"page":null,"leaf":null},{"id":"8.4","chapter":8,"number":4,"text":"This Office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law, and did perfectly fulfill it, and underwent the Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring most grievous Sorrows in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no Corruption: On the third Day he arose from the dead, with the same Body in which he suffered; with which he also ascended into Heaven; and there sits on the right Hand of his Father, making intercession; and shall return to judge Men and Angels, at the end of the World.","segments":[{"text":"This Office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law,","proofs":["Psalm 40:7–8","Hebrews 10:5–11","John 10:18"],"refs":[{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Hebrews 10:5–11","osis":["Heb.10.5-Heb.10.11"]},{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"and did perfectly fulfill it, and underwent the","proofs":["Galatians 4:4","Matthew 3:15"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"note":null},{"text":"Punishment due to us, which we should have born and suffered, being made","proofs":["Galatians 3:13","Isaiah 53:6","1 Peter 3:18"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"Sin and a Curse for us; enduring most grievous Sorrows","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no","proofs":["Matthew 26:37–38","Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Matthew 26:37–38","osis":["Matt.26.37-Matt.26.38"]},{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"Corruption: On the","proofs":["Acts 13:37"],"refs":[{"printed":"Acts 13:37","osis":["Acts.13.37"]}],"note":null},{"text":"third Day he arose from the dead, with the same","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"Body in which he suffered; with which he also","proofs":["John 20:25, 27"],"refs":[{"printed":"John 20:25, 27","osis":["John.20.25","John.20.27"]}],"note":null},{"text":"ascended into Heaven; and there sits on the right Hand of his Father,","proofs":["Mark 16:19","Acts 1:9–11"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"Acts 1:9–11","osis":["Acts.1.9-Acts.1.11"]}],"note":null},{"text":"making intercession; and shall","proofs":["Romans 8:34","Hebrews 9:24"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"note":null},{"text":"return to judge Men and Angels, at the end of the World.","proofs":["Acts 10:42","Romans 14:9–10","Acts 1:11"],"refs":[{"printed":"Acts 10:42","osis":["Acts.10.42"]},{"printed":"Romans 14:9–10","osis":["Rom.14.9-Rom.14.10"]},{"printed":"Acts 1:11","osis":["Acts.1.11"]}],"note":null}],"relations":{"lbcf1689":["8.4"],"savoy1658-modernized":["8.4"],"wcf1646-modernized":["8.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and underwent the Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring","position":null},{"text":"Sorrows","position":null},{"text":"in","position":10},{"text":"state","position":null},{"text":"the dead;","position":null},{"text":"he also","position":null},{"text":"on","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Sorrows","position":null},{"text":"in","position":10},{"text":"state","position":null},{"text":"the dead;","position":null},{"text":"he also","position":null},{"text":"on","position":2}]}],"page":null,"leaf":null},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, has fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father has given unto him.","segments":[{"text":"The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, has fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven,","proofs":["Hebrews 9:14","10:14","Romans 3:25–26"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"10:14","osis":["Heb.10.14"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"for all those whom the Father has given unto him.","proofs":["John 17:2","Hebrews 9:15"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"relations":{"lbcf1689":["8.5"],"savoy1658-modernized":["8.5"],"wcf1646-modernized":["8.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"God, procured reconciliation,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"procured reconciliation,","position":null}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the virtue, efficacy, and benefit thereof was communicated to the Elect in all Ages, successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpent’s Head; and the Lamb slain from the Foundation of the World: Being the same yesterday, and to day, and for ever.","segments":[{"text":"Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the virtue, efficacy, and benefit thereof was communicated to the Elect in all Ages, successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpent’s Head;","proofs":["1 Corinthians 10:4","Hebrews 4:2","1 Peter 1:10–11"],"refs":[{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"1 Peter 1:10–11","osis":["1Pet.1.10-1Pet.1.11"]}],"note":null},{"text":"and the Lamb slain from the Foundation of the World:","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null},{"text":"Being the same yesterday, and to day, and for ever.","proofs":["Hebrews 13:8"],"refs":[{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1689":["8.6"],"savoy1658-modernized":["8.6"],"wcf1646-modernized":["8.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Price","position":null},{"text":"paid","position":null},{"text":"was","position":2},{"text":"to","position":1},{"text":"Foundation","position":null},{"text":"the same","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Price","position":null},{"text":"paid","position":null},{"text":"was","position":2},{"text":"Foundation","position":null},{"text":"the same","position":null}]}],"page":null,"leaf":null},{"id":"8.7","chapter":8,"number":7,"text":"Christ in the work of Mediation acts according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","segments":[{"text":"Christ in the work of Mediation acts according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","proofs":["John 3:13","Acts 20:28"],"refs":[{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"relations":{"lbcf1689":["8.7"],"savoy1658-modernized":["8.7"],"wcf1646-modernized":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ has obtained Eternal Redemption, he does certainly, and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit; revealing unto them, in and by the Word, the Mystery of Salvation; persuading them to believe, and obey; governing their Hearts by his Word and Spirit, and overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and unsearchable dispensation; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","segments":[{"text":"To all those for whom Christ has obtained Eternal Redemption, he does certainly, and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit;","proofs":["John 6:37","10:15–16","17:9","Romans 5:10"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"10:15–16","osis":["John.10.15-John.10.16"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"Romans 5:10","osis":["Rom.5.10"]}],"note":null},{"text":"revealing unto them, in and by the Word, the Mystery of Salvation; persuading them to believe, and obey;","proofs":["John 17:6","Ephesians 1:9","1 John 5:20"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]},{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null},{"text":"governing their Hearts by his Word and Spirit, and","proofs":["Romans 8:9, 14"],"refs":[{"printed":"Romans 8:9, 14","osis":["Rom.8.9","Rom.8.14"]}],"note":null},{"text":"overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and","proofs":["Psalm 110:1","1 Corinthians 15:25–26"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"1 Corinthians 15:25–26","osis":["1Cor.15.25-1Cor.15.26"]}],"note":null},{"text":"unsearchable dispensation; and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","proofs":["John 3:8","Ephesians 1:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]},{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"note":null}],"relations":{"lbcf1689":["8.8"],"savoy1658-modernized":["8.8"],"wcf1646-modernized":["8.8"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"obtained Eternal","position":null},{"text":"uniting them to himself by his Spirit;","position":null},{"text":"Mystery","position":null},{"text":"and","position":6},{"text":"and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"obtained Eternal","position":null},{"text":"uniting them to himself by his Spirit;","position":null},{"text":"Mystery","position":null},{"text":"and","position":6},{"text":"and all of free and absolute Grace, without any Condition foreseen in them, to procure it.","position":null}]}],"page":null,"leaf":null},{"id":"8.9","chapter":8,"number":9,"text":"This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferred from him to any other.","segments":[{"text":"This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferred from him to any other.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["8.9"]},"diffs":[],"page":null,"leaf":null},{"id":"8.10","chapter":8,"number":10,"text":"This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God, and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office, to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.","segments":[{"text":"This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office,","proofs":["Colossians 1:21","Galatians 5:17"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.","proofs":["John 16:8","Psalm 110:3","Luke 1:74–75"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"relations":{"lbcf1689":["8.10"]},"diffs":[],"page":null,"leaf":null}]},{"number":9,"title":"Of Free Will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"God has endowed the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.","segments":[{"text":"God has endowed the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.","proofs":["Matthew 17:12","James 1:14","Deuteronomy 30:19"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"James 1:14","osis":["Jas.1.14"]},{"printed":"Deuteronomy 30:19","osis":["Deut.30.19"]}],"note":null}],"relations":{"lbcf1689":["9.1"],"savoy1658-modernized":["9.1"],"wcf1646-modernized":["9.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and power of acting upon choice,","position":null},{"text":"do","position":2}]}],"page":null,"leaf":null},{"id":"9.2","chapter":9,"number":2,"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet was mutable, so that he might fall from it.","segments":[{"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"was mutable, so that he might fall from it.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689":["9.2"],"savoy1658-modernized":["9.2"],"wcf1646-modernized":["9.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"was mutable,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"was mutable,","position":null}]}],"page":null,"leaf":null},{"id":"9.3","chapter":9,"number":3,"text":"Man, by his fall into a state of Sin, has wholly lost all ability of will to any spiritual good accompanying Salvation; so as a natural Man, being altogether averse from that good, and dead in Sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man, by his fall into a state of Sin, has wholly lost all ability of will to any spiritual good accompanying Salvation; so as a natural Man, being altogether averse from that good,","proofs":["Romans 5:6","8:7"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7","osis":["Rom.8.7"]}],"note":null},{"text":"and dead in Sin, is not able, by his own strength, to","proofs":["Ephesians 2:1, 5"],"refs":[{"printed":"Ephesians 2:1, 5","osis":["Eph.2.1","Eph.2.5"]}],"note":null},{"text":"convert himself, or to prepare himself thereunto.","proofs":["Titus 3:3–5","John 6:44"],"refs":[{"printed":"Titus 3:3–5","osis":["Titus.3.3-Titus.3.5"]},{"printed":"John 6:44","osis":["John.6.44"]}],"note":null}],"relations":{"lbcf1689":["9.3"],"savoy1658-modernized":["9.3"],"wcf1646-modernized":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a Sinner, and translates him into the state of Grace, he frees him from his natural Bondage under Sin, and by his Grace alone enables him freely to will, and to do that which is spiritually good; yet so as that by reason of his remaining Corruptions, he does not perfectly, nor only will that which is good, but does also will that which is evil.","segments":[{"text":"When God converts a Sinner, and translates him into the state of Grace, he frees him from his natural Bondage under Sin, and by his Grace alone enables him","proofs":["Colossians 1:13","John 8:36"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"freely to will, and to do that which is spiritually good; yet so as that by reason of his","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"remaining Corruptions, he does not perfectly, nor only will that which is good, but does also will that which is evil.","proofs":["Romans 7:15, 18–19, 22–23"],"refs":[{"printed":"Romans 7:15, 18–19, 22–23","osis":["Rom.7.15","Rom.7.18-Rom.7.19","Rom.7.22-Rom.7.23"]}],"note":null}],"relations":{"lbcf1689":["9.4"],"savoy1658-modernized":["9.4"],"wcf1646-modernized":["9.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":15}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.","segments":[{"text":"The will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.","proofs":["Ephesians 4:13"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"relations":{"lbcf1689":["9.5"],"savoy1658-modernized":["9.5"],"wcf1646-modernized":["9.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":10,"title":"Of Effectual Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"Those whom God has predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his Word and Spirit, out of that state of Sin, and Death, which they are by Nature, to Grace and Salvation by Jesus Christ; enlightening their Minds, spiritually, and savingly, to understand the things of God; taking away their Heart of Stone, and giving unto them an Heart of Flesh; renewing their Wills, and by his Almighty Power, determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his Grace.","segments":[{"text":"Those whom God has predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his Word and Spirit, out of that state of Sin, and Death, which they are by Nature, to Grace and Salvation","proofs":["Romans 8:30","11:7","Ephesians 1:10–11","2 Thessalonians 2:13–14"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"by Jesus Christ; enlightening their Minds, spiritually, and savingly, to","proofs":["Ephesians 2:1–6"],"refs":[{"printed":"Ephesians 2:1–6","osis":["Eph.2.1-Eph.2.6"]}],"note":null},{"text":"understand the things of God; taking away their","proofs":["Acts 26:18","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"Heart of Stone, and giving unto them an Heart of Flesh; renewing their Wills, and by his Almighty Power, determining them","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"to that which is good, and effectually drawing them to Jesus Christ; yet so as they come","proofs":["Deuteronomy 30:6","Ezekiel 36:27","Ephesians 1:19"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"note":null},{"text":"most freely, being made willing by his Grace.","proofs":["Psalm 110:3","Song of Solomon 1:4"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"note":null}],"relations":{"lbcf1689":["10.1"],"savoy1658-modernized":["10.1"],"wcf1646-modernized":["10.1"]},"diffs":[],"page":null,"leaf":null},{"id":"10.2","chapter":10,"number":2,"text":"This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less Power than that which raised up Christ from the dead.","segments":[{"text":"This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power, or agency in the Creature, co-working with his special Grace,","proofs":["2 Timothy 1:9","Ephesians 2:8"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less","proofs":["1 Corinthians 2:14","Ephesians 2:5","John 5:25"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"John 5:25","osis":["John.5.25"]}],"note":null},{"text":"Power than that which raised up Christ from the dead.","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"relations":{"lbcf1689":["10.2"],"savoy1658-modernized":["10.2"],"wcf1646-modernized":["10.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly","position":null},{"text":"being dead in Sins and Trespasses,","position":null},{"text":"and that by no less Power than that which raised up Christ from the dead.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"nor from any Power, or agency in the Creature, co-working with his special Grace, the Creature being wholly","position":null},{"text":"being dead in Sins and Trespasses,","position":null},{"text":"and that by no less Power than that which raised up Christ from the dead.","position":null}]}],"page":null,"leaf":null},{"id":"10.3","chapter":10,"number":3,"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ through the Spirit; who works when, and where, and how he pleases: So also are all other Elect Persons, who are incapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ through the Spirit; who works when, and where, and","proofs":["John 3:3, 5–6"],"refs":[{"printed":"John 3:3, 5–6","osis":["John.3.3","John.3.5-John.3.6"]}],"note":null},{"text":"how he pleases: So also are all other Elect Persons, who are incapable of being outwardly called by the Ministry of the Word.","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null}],"relations":{"lbcf1689":["10.3"],"savoy1658-modernized":["10.3"],"wcf1646-modernized":["10.3"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"through the Spirit;","position":null}]}],"page":null,"leaf":null},{"id":"10.4","chapter":10,"number":4,"text":"Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly come to Christ, and therefore cannot be saved; much less can Men that receive not the Christian Religion be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.","segments":[{"text":"Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly","proofs":["Matthew 22:14","13:20–21","Hebrews 6:4–5"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]}],"note":null},{"text":"come to Christ, and therefore cannot be saved; much less can Men that receive not the Christian Religion","proofs":["John 6:44–45, 65","1 John 2:24–25"],"refs":[{"printed":"John 6:44–45, 65","osis":["John.6.44-John.6.45","John.6.65"]},{"printed":"1 John 2:24–25","osis":["1John.2.24-1John.2.25"]}],"note":null},{"text":"be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.","proofs":["Acts 4:12","John 4:22","17:3"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"17:3","osis":["John.17.3"]}],"note":null}],"relations":{"lbcf1689":["10.4"],"savoy1658-modernized":["10.4"],"wcf1646-modernized":["10.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"not being effectually drawn by the Father,","position":null},{"text":"neither will, nor can","position":null},{"text":"to","position":1},{"text":"that receive","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"will,","position":null},{"text":"truly","position":null},{"text":"to","position":1},{"text":"that receive","position":null}]}],"page":null,"leaf":null}]},{"number":11,"title":"Of Justification","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Those whom God effectually calls, he also freely justifies, not by infusing righteousness into them, but by pardoning their Sins, and by accounting, and accepting their Persons as righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, not by imputing Faith itself the act of believing, or any other evangelical Obedience to them, as their righteousness; but by imputing Christ’s active Obedience unto the whole Law, and passive Obedience in his Death; for their whole and sole righteousness, they receiving, and resting on him, and his righteousness by Faith; which they have not of themselves, it is the Gift of God.","segments":[{"text":"Those whom God effectually calls, he also freely justifies, not by infusing righteousness into them, but by","proofs":["Romans 3:24","8:30"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"8:30","osis":["Rom.8.30"]}],"note":null},{"text":"pardoning their Sins, and by accounting, and accepting their Persons as","proofs":["Romans 4:5–8","Ephesians 1:7"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, not by imputing Faith itself the act of believing, or any other","proofs":["1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"evangelical Obedience to them, as their righteousness; but by imputing Christ’s active Obedience unto the whole Law, and passive Obedience in his Death; for their whole and sole righteousness, they","proofs":["Philippians 3:8–9","Ephesians 2:8–10"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]},{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null},{"text":"receiving, and resting on him, and his righteousness by Faith; which they have not of themselves, it is the Gift of God.","proofs":["John 1:12","Romans 5:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"relations":{"lbcf1689":["11.1"],"savoy1658-modernized":["11.1"],"wcf1646-modernized":["11.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"not","position":3},{"text":"Christ’s active Obedience unto","position":null},{"text":"whole Law, and passive","position":null},{"text":"in his Death; for their whole","position":null},{"text":"sole righteousness,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"not","position":3}]}],"page":null,"leaf":null},{"id":"11.2","chapter":11,"number":2,"text":"Faith thus receiving, and resting on Christ, and his Righteousness, is the alone Instrument of Justification: Yet it is not alone in the Person justified, but is ever accompanied with all other saving Graces, and is no dead Faith, but works by Love.","segments":[{"text":"Faith thus receiving, and resting on Christ, and his Righteousness, is the alone Instrument of Justification: Yet it is not alone in the Person justified, but is ever accompanied with all other saving Graces, and is no dead Faith,","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"but works by Love.","proofs":["Galatians 5:6","James 2:17, 22, 26"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]},{"printed":"James 2:17, 22, 26","osis":["Jas.2.17","Jas.2.22","Jas.2.26"]}],"note":null}],"relations":{"lbcf1689":["11.2"],"savoy1658-modernized":["11.2"],"wcf1646-modernized":["11.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it is","position":null}]}],"page":null,"leaf":null},{"id":"11.3","chapter":11,"number":3,"text":"Christ, by his Obedience, and Death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself in the Blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be glorified in the Justification of Sinners.","segments":[{"text":"Christ, by his Obedience, and Death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself in the Blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both","proofs":["Hebrews 10:14","1 Peter 1:18–19","Isaiah 53:5–6"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"Isaiah 53:5–6","osis":["Isa.53.5-Isa.53.6"]}],"note":null},{"text":"freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be","proofs":["Romans 8:32","2 Corinthians 5:21"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"glorified in the Justification of Sinners.","proofs":["Romans 3:26","Ephesians 1:6–7","2:7"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]},{"printed":"2:7","osis":["Eph.2.7"]}],"note":null}],"relations":{"lbcf1689":["11.3"],"savoy1658-modernized":["11.3"],"wcf1646-modernized":["11.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"by the sacrifice of himself in the Blood of his Cross, undergoing in their stead the penalty due unto them,","position":null},{"text":"God’s","position":null}]}],"page":null,"leaf":null},{"id":"11.4","chapter":11,"number":4,"text":"God did from all Eternity decree to justify all the Elect, and Christ did in the fullness of time die for their Sins, and rise again for their Justification; nevertheless they are not justified personally, until the Holy Spirit does in due time actually apply Christ unto them.","segments":[{"text":"God did from all Eternity decree to justify all the Elect, and Christ did in the fullness of time die for their Sins, and rise","proofs":["Galatians 3:8","1 Peter 1:2","1 Timothy 2:6"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null},{"text":"again for their Justification; nevertheless they are not justified personally, until the Holy Spirit does in due time","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"actually apply Christ unto them.","proofs":["Colossians 1:21–22","Titus 3:3–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Titus 3:3–7","osis":["Titus.3.3-Titus.3.7"]}],"note":null}],"relations":{"lbcf1689":["11.4"],"savoy1658-modernized":["11.4"],"wcf1646-modernized":["11.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"personally,","position":null}]}],"page":null,"leaf":null},{"id":"11.5","chapter":11,"number":5,"text":"God does continue to forgive the Sins of those that are justified, and although they can never fall from the state of Justification, yet they may by their Sins fall under God’s fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, until they humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.","segments":[{"text":"God does continue to forgive the Sins of those that are justified, and although they can never fall from the state of","proofs":["Matthew 6:12","1 John 1:7, 9"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"1 John 1:7, 9","osis":["1John.1.7","1John.1.9"]}],"note":null},{"text":"Justification, yet they may by their Sins fall under God’s","proofs":["John 10:28"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, until they","proofs":["Psalm 89:31–33"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]}],"note":null},{"text":"humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.","proofs":["Psalm 32:5","Psalm 51","Matthew 26:75"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"Psalm 51","osis":["Ps.51"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]}],"note":null}],"relations":{"lbcf1689":["11.5"],"savoy1658-modernized":["11.5"],"wcf1646-modernized":["11.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in that condition, they have","position":null},{"text":"usually","position":null}]}],"page":null,"leaf":null},{"id":"11.6","chapter":11,"number":6,"text":"The Justification of Believers under the Old Testament, was in all these respects, one and the same with the Justification of Believers under the New Testament.","segments":[{"text":"The Justification of Believers under the Old Testament, was in all these respects, one and the same with the Justification of Believers under the New Testament.","proofs":["Galatians 3:9","Romans 4:22–24"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Romans 4:22–24","osis":["Rom.4.22-Rom.4.24"]}],"note":null}],"relations":{"lbcf1689":["11.6"],"savoy1658-modernized":["11.6"],"wcf1646-modernized":["11.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafed in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption, by which they are taken into the Number, and enjoy the Liberties, and Privileges of Children of God; have his Name put upon them, receive the Spirit of Adoption, have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastened by him, as by a Father; yet never cast off, but sealed to the Day of Redemption, and inherit the Promises, as Heirs of Everlasting Salvation.","segments":[{"text":"All those that are justified, God vouchsafed in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption, by which they are taken into the Number, and enjoy the Liberties, and","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"Privileges of Children of God; have his","proofs":["John 1:12","Romans 8:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"Name put upon them,","proofs":["2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"receive the Spirit of Adoption,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are","proofs":["Galatians 4:6","Ephesians 2:18"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null},{"text":"pitied,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null},{"text":"protected,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null},{"text":"provided for, and","proofs":["1 Peter 5:7"],"refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"chastened by him, as by a Father; yet never","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"cast off, but sealed","proofs":["Isaiah 54:8–9","Lamentations 3:31"],"refs":[{"printed":"Isaiah 54:8–9","osis":["Isa.54.8-Isa.54.9"]},{"printed":"Lamentations 3:31","osis":["Lam.3.31"]}],"note":null},{"text":"to the Day of Redemption, and inherit the Promises,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"as Heirs of Everlasting Salvation.","proofs":["Hebrews 1:14","6:12"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]},{"printed":"6:12","osis":["Heb.6.12"]}],"note":null}],"relations":{"lbcf1689":["12.1"],"savoy1658-modernized":["12.1"],"wcf1646-modernized":["12.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"d","position":3},{"text":"the sake of","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"d","position":3},{"text":"the sake of","position":null}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They who are united to Christ, effectually called, and regenerated, having a new Heart, and a new Spirit created in them, through the virtue of Christ’s Death and Resurrection; are also farther sanctified, really and personally, through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of Sin is destroyed, and the 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dominion of the whole body of Sin is destroyed,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"and the several Lusts thereof, are more and more weakened, and mortified; and they more and more quickened, and","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null},{"text":"strengthened, in all saving Graces, to the","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null},{"text":"practice of all true Holiness, without which no Man shall see the Lord.","proofs":["2 Corinthians 7:1","Hebrews 12:14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"relations":{"lbcf1689":["13.1"],"savoy1658-modernized":["13.1"],"wcf1646-modernized":["13.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"united to Christ,","position":null},{"text":"are also farther sanctified, really and personally, through the same virtue,","position":null},{"text":"all","position":6}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"who","position":1},{"text":"a","position":16}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout, in the whole Man, yet imperfect in this Life; there abides still some remnants of Corruption in every part, whence arises a continual, and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","segments":[{"text":"This Sanctification is throughout, in the whole Man, yet imperfect","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"in this Life; there abides still some remnants of Corruption in every part, whence arises a","proofs":["Romans 7:18, 23"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]}],"note":null},{"text":"continual, and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","proofs":["Galatians 5:17","1 Peter 2:11"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"relations":{"lbcf1689":["13.2"],"savoy1658-modernized":["13.2"],"wcf1646-modernized":["13.2"]},"diffs":[],"page":null,"leaf":null},{"id":"13.3","chapter":13,"number":3,"text":"In which War, although the remaining Corruption for a time may much prevail, yet, through the continual supply of strength, from the sanctifying Spirit of Christ, regenerate part does overcome; and so the Saints grow in Grace, perfecting Holiness in the fear of God, pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word has prescribed to them.","segments":[{"text":"In which War, although the remaining Corruption for a time 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Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word has prescribed to them.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word has prescribed to them.","position":null}]}],"page":null,"leaf":null}]},{"number":14,"title":"Of Saving Faith","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The Grace of Faith, whereby the Elect are enabled to believe to the saving of their Souls, is the work of the Spirit of Christ in their Hearts, and is ordinarily wrought by the Ministry of the Word; by which also, and by the administration of Baptism, and the Lord’s Supper, Prayer and other Means appointed of God, it is increased, and strengthened.","segments":[{"text":"The Grace of Faith, whereby the Elect are enabled to believe to the saving of their Souls, is the work of the Spirit of 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this Life, and that which is to come: But the principal Acts of Saving Faith, has immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by virtue of the Covenant of Grace.","segments":[{"text":"By this Faith, a Christian believes to be true, whatsoever is revealed in the Word, for the Authority of God himself, and also apprehends an Excellency therein,","proofs":["Acts 24:14"],"refs":[{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"above all other Writings; and all things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fullness of the Holy Spirit in his Workings and Operations; and so is enabled to","proofs":["Psalm 19:7–10","119:72"],"refs":[{"printed":"Psalm 19:7–10","osis":["Ps.19.7-Ps.19.10"]},{"printed":"119:72","osis":["Ps.119.72"]}],"note":null},{"text":"cast his Soul upon the truth thus believed; and also acts differently upon that which each particular Passage thereof contains; yielding Obedience to the","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null},{"text":"Commands, trembling at the","proofs":["John 15:14"],"refs":[{"printed":"John 15:14","osis":["John.15.14"]}],"note":null},{"text":"threatenings, and embracing the","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"Promises of God, for this Life, and that which is to come: But the principal Acts of Saving Faith, has immediate relation to Christ, accepting, receiving, and resting upon","proofs":["Hebrews 11:13"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]}],"note":null},{"text":"him alone, for Justification, Sanctification, and Eternal Life, by virtue of the Covenant of Grace.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1689":["14.2"],"savoy1658-modernized":["14.2"],"wcf1646-modernized":["14.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and also apprehends an Excellency","position":null},{"text":"above all other Writings;","position":null},{"text":"all things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fullness of the Holy Spirit in his Workings and Operations; and so is enabled to cast his Soul upon the truth thus believed; and also","position":null},{"text":"has immediate relation to Christ,","position":null},{"text":"him","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"and also apprehends an 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our Faith.","segments":[{"text":"This Faith, although it be different in degrees, and may be weak, or strong, yet it is in the least degree of it, different in the kind, or nature of it (as is all other Saving Grace) from the Faith","proofs":["Hebrews 5:13–14","Matthew 6:30","Romans 4:19–20"],"refs":[{"printed":"Hebrews 5:13–14","osis":["Heb.5.13-Heb.5.14"]},{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]}],"note":null},{"text":"and common Grace of temporary believers; and therefore though it may be many times assailed, and weakened, yet it gets","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null},{"text":"the Victory, growing up in many, to the attainment of a full","proofs":["Ephesians 6:16","1 John 5:4–5"],"refs":[{"printed":"Ephesians 6:16","osis":["Eph.6.16"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"assurance through Christ, who is both the Author","proofs":["Hebrews 6:11–12","Colossians 2:2"],"refs":[{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Colossians 2:2","osis":["Col.2.2"]}],"note":null},{"text":"and Finisher of our Faith.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"relations":{"lbcf1689":["14.3"],"savoy1658-modernized":["14.3"],"wcf1646-modernized":["14.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"although it be","position":null},{"text":"and may be","position":null},{"text":"yet it is in the least degree of it, different in the kind, or nature of it (as is all other Saving Grace) from the Faith and common Grace of temporary believers; and therefore though it","position":null},{"text":"times","position":null},{"text":"yet it","position":2}]}],"page":null,"leaf":null}]},{"number":15,"title":"Of Repentance unto Life and Salvation","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served various Lusts and Pleasures, God in their Effectual Calling gives them Repentance unto Life.","segments":[{"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served various Lusts and Pleasures, God in their Effectual Calling gives them Repentance unto Life.","proofs":["Titus 3:2–5"],"refs":[{"printed":"Titus 3:2–5","osis":["Titus.3.2-Titus.3.5"]}],"note":null}],"relations":{"lbcf1689":["15.1"],"savoy1658-modernized":["15.1"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the state of Nature, and therein served various Lusts and Pleasures, God in their Effectual Calling gives them","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":4}]}],"page":null,"leaf":null},{"id":"15.2","chapter":15,"number":2,"text":"Whereas there is none that does good, and sins not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God has in the Covenant of Grace, mercifully provided that Believers so sinning, and falling, be renewed through Repentance unto Salvation.","segments":[{"text":"Whereas there is none that does good, and sins not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God has in the Covenant of Grace, mercifully provided that Believers so sinning, and falling,","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"be renewed through Repentance unto Salvation.","proofs":["Luke 22:31–32"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]}],"note":null}],"relations":{"lbcf1689":["15.2"],"savoy1658-modernized":["15.2"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Whereas there is none that does good, and sins not, and the best of Men may, through the power and deceitfulness of their Corruption dwelling in them, with the prevalency of Temptation, fall into greater Sins, and Provocations, God has in the Covenant of Grace, mercifully provided that Believers so sinning, and falling, be renewed through","position":null},{"text":"Salvation.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"er","position":4}]}],"page":null,"leaf":null},{"id":"15.3","chapter":15,"number":3,"text":"This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit made sensible of the manifold Evils of his Sin, does, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency; praying for pardon, and strength of Grace, with a purpose, and endeavor by supplies of the Spirit, to walk before God unto all well pleasing in all things.","segments":[{"text":"This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit made sensible of the manifold Evils of his Sin, does, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency;","proofs":["Zechariah 12:10","Acts 11:18"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"praying for pardon, and strength of Grace, with a purpose, and endeavor by supplies of the Spirit, to","proofs":["Ezekiel 36:31","2 Corinthians 7:11"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"walk before God unto all well pleasing in all things.","proofs":["Psalm 119:6, 128"],"refs":[{"printed":"Psalm 119:6, 128","osis":["Ps.119.6","Ps.119.128"]}],"note":null}],"relations":{"lbcf1689":["15.3"],"savoy1658-modernized":["15.3"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"This Saving","position":null},{"text":"whereby a Person, being by","position":null},{"text":"Holy Spirit made sensible","position":null},{"text":"manifold Evils","position":null},{"text":"his Sin, does, by","position":null},{"text":"humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency; praying for pardon, and strength of Grace, with a purpose, and endeavor","position":null},{"text":"supplies","position":null},{"text":"Spirit,","position":null},{"text":"before God unto all well pleasing","position":null},{"text":"things.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Spirit","position":1}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As Repentance is to be continued through the whole course of our Lives, upon the account of the body of Death, and the Motions thereof; so it is every Man’s Duty, to repent of his particular known Sins, particularly.","segments":[{"text":"As Repentance is to be continued through the whole course of our Lives, upon the account of the body of Death, and the Motions thereof; so it is every Man’s Duty, to repent of his particular known Sins, particularly.","proofs":["Luke 19:8","1 Timothy 1:13, 15"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"1 Timothy 1:13, 15","osis":["1Tim.1.13","1Tim.1.15"]}],"note":null}],"relations":{"lbcf1689":["15.4"],"savoy1658-modernized":["15.4"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"As","position":null},{"text":"continued through the whole course of our Lives, upon the account","position":null},{"text":"body","position":null},{"text":"Death, and","position":null},{"text":"Motions thereof;","position":null},{"text":"known","position":null}]}],"page":null,"leaf":null},{"id":"15.5","chapter":15,"number":5,"text":"Such is the provision which God has made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no Sin so small, but it deserves damnation; yet there is no Sin so great, that it shall bring Damnation on them that repent; which makes the constant preaching of Repentance necessary.","segments":[{"text":"Such is the provision which God has made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no Sin so small, but it deserves damnation; yet there is no Sin so great, that it shall bring Damnation on them that","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"repent; which makes the constant preaching of Repentance necessary.","proofs":["Isaiah 1:16–18","55:7"],"refs":[{"printed":"Isaiah 1:16–18","osis":["Isa.1.16-Isa.1.18"]},{"printed":"55:7","osis":["Isa.55.7"]}],"note":null}],"relations":{"lbcf1689":["15.5"],"savoy1658-modernized":["15.5"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"provision which God has made through Christ in the Covenant","position":null},{"text":"for the preservation","position":null},{"text":"Believers unto 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13:21","osis":["Heb.13.21"]}],"note":null},{"text":"or upon any pretense of good Intentions.","proofs":["Matthew 15:9","Isaiah 29:13"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]}],"note":null}],"relations":{"lbcf1689":["16.1"],"savoy1658-modernized":["16.1"],"wcf1646-modernized":["16.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":10}]}],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their Thankfulness, strengthen their Assurance, edify their Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorify God, whose Workmanship they are, created in Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the end Eternal Life.","segments":[{"text":"These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null},{"text":"Thankfulness, strengthen their","proofs":["Psalm 116:12–13"],"refs":[{"printed":"Psalm 116:12–13","osis":["Ps.116.12-Ps.116.13"]}],"note":null},{"text":"Assurance, edify their","proofs":["1 John 2:3, 5","2 Peter 1:5–11"],"refs":[{"printed":"1 John 2:3, 5","osis":["1John.2.3","1John.2.5"]},{"printed":"2 Peter 1:5–11","osis":["2Pet.1.5-2Pet.1.11"]}],"note":null},{"text":"Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorify","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"God, whose Workmanship they are, created in Christ Jesus","proofs":["1 Timothy 6:1","1 Peter 2:15","Philippians 1:11"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]},{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"note":null},{"text":"thereunto, that having their Fruit unto Holiness, they may have the end","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"Eternal Life.","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null}],"relations":{"lbcf1689":["16.2"],"savoy1658-modernized":["16.2"],"wcf1646-modernized":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the Graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will, and to do of his good Pleasure; yet are they not hereupon to grow Negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit, but they ought to be diligent in stirring up the Grace of God that is in them.","segments":[{"text":"Their ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the Graces they have already received, there is necessary an","proofs":["John 15:4–5"],"refs":[{"printed":"John 15:4–5","osis":["John.15.4-John.15.5"]}],"note":null},{"text":"actual influence of the same Holy Spirit, to work in them to will, and to do of his good Pleasure; yet are they not hereupon to grow Negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit, but they ought to be diligent in","proofs":["2 Corinthians 3:5","Philippians 2:13"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"stirring up the Grace of God that is in them.","proofs":["Philippians 2:12","Hebrews 6:11–12","Isaiah 64:7"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null}],"relations":{"lbcf1689":["16.3"],"savoy1658-modernized":["16.3"],"wcf1646-modernized":["16.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"necessary","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"necessary","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They who in their Obedience attain to the greatest height which is possible in this Life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.","segments":[{"text":"They who in their Obedience attain to the greatest height which is possible in this Life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.","proofs":["Job 9:2–3","Galatians 5:17","Luke 17:10"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"relations":{"lbcf1689":["16.4"],"savoy1658-modernized":["16.4"],"wcf1646-modernized":["16.4"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot by our best Works merit pardon of Sin, or Eternal Life at the Hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants; and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled, and mixed with so much Weakness and Imperfection, that they cannot endure the severity of God’s Judgment.","segments":[{"text":"We cannot by our best Works merit pardon of Sin, or Eternal Life at the Hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants; and because as they are good, they proceed from his","proofs":["Romans 3:20","Ephesians 2:8–9","Romans 4:6"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null},{"text":"Spirit, and as they are wrought by us, they are defiled,","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"and mixed with so much Weakness and Imperfection, that they cannot endure the severity of God’s Judgment.","proofs":["Isaiah 64:6","Psalm 143:2"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"relations":{"lbcf1689":["16.5"],"savoy1658-modernized":["16.5"],"wcf1646-modernized":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding the Persons of Believers being accepted through Christ, their good Works also are accepted in him; not as though they were in this Life wholly blameless and irreproachable in God’s sight, but that he looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many Weaknesses and Imperfections.","segments":[{"text":"Yet notwithstanding the Persons of Believers being accepted through Christ, their good Works also are accepted in him; not as though they were in this Life wholly blameless and irreproachable in God’s sight, but that he looking upon them in his Son, is pleased to accept and reward that which is","proofs":["Ephesians 1:6","1 Peter 2:5"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"sincere, although accompanied with many Weaknesses and Imperfections.","proofs":["Matthew 25:21, 23","Hebrews 6:10"],"refs":[{"printed":"Matthew 25:21, 23","osis":["Matt.25.21","Matt.25.23"]},{"printed":"Hebrews 6:10","osis":["Heb.6.10"]}],"note":null}],"relations":{"lbcf1689":["16.6"],"savoy1658-modernized":["16.6"],"wcf1646-modernized":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate Men, although for the matter of them, they may be things which God commands, and of good Use, both to themselves and others; yet because they proceed not from a Heart purified by Faith, nor are done in a right manner according to the Word, nor to a right end the Glory of God, they are sinful, and cannot please God, nor make a Man meet to receive Grace from God; and yet their neglect of them is more sinful, and displeasing to God.","segments":[{"text":"Works done by unregenerate Men, although for the matter of them, they may be things which God commands, and of good Use, both to themselves and others; yet because they proceed not from a Heart purified by","proofs":["2 Kings 10:30","1 Kings 21:27, 29"],"refs":[{"printed":"2 Kings 10:30","osis":["2Kgs.10.30"]},{"printed":"1 Kings 21:27, 29","osis":["1Kgs.21.27","1Kgs.21.29"]}],"note":null},{"text":"Faith, nor are done in a right manner according to the","proofs":["Genesis 4:5","Hebrews 11:4, 6"],"refs":[{"printed":"Genesis 4:5","osis":["Gen.4.5"]},{"printed":"Hebrews 11:4, 6","osis":["Heb.11.4","Heb.11.6"]}],"note":null},{"text":"Word, nor to a right end the","proofs":["1 Corinthians 13:1"],"refs":[{"printed":"1 Corinthians 13:1","osis":["1Cor.13.1"]}],"note":null},{"text":"Glory of God, they are sinful, and cannot please God, nor make a Man meet to receive Grace from","proofs":["Matthew 6:2, 5"],"refs":[{"printed":"Matthew 6:2, 5","osis":["Matt.6.2","Matt.6.5"]}],"note":null},{"text":"God; and yet their neglect of them is more sinful, and","proofs":["Amos 5:21–22","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"displeasing to God.","proofs":["Job 21:14–15","Matthew 25:41–43"],"refs":[{"printed":"Job 21:14–15","osis":["Job.21.14-Job.21.15"]},{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]}],"note":null}],"relations":{"lbcf1689":["16.7"],"savoy1658-modernized":["16.7"],"wcf1646-modernized":["16.7"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"a","position":9},{"text":"n","position":22},{"text":"to","position":5}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"to","position":5}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Those whom God has accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the state of Grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourishes in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastened upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","segments":[{"text":"Those whom God has accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the state of Grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourishes in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastened upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from","proofs":["John 10:28–29","Philippians 1:6","2 Timothy 2:19","1 John 2:19"],"refs":[{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"them, yet it is still the same,","proofs":["Psalm 89:31–32","1 Corinthians 11:32"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null},{"text":"and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"relations":{"lbcf1689":["17.1"],"savoy1658-modernized":["17.1"],"wcf1646-modernized":["17.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Those","position":null},{"text":"the","position":1},{"text":"and given the precious Faith of his Elect unto,","position":null},{"text":"seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourishes in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastened upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Those","position":null},{"text":"the","position":1},{"text":"and given the precious Faith of his Elect unto,","position":null},{"text":"seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourishes in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastened upon: Notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the Light, and Love of God, may for a time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","position":null}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints, depends not upon their own free Will, but upon the immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the efficacy of the Merit and Intercession of Jesus Christ and Union with him, the Oath of God, the abiding of his Spirit, and the Seed of God within them, and the Nature of the Covenant of Grace; from all which arises also the certainty and infallibility thereof.","segments":[{"text":"This Perseverance of the Saints, depends not upon their own free Will, but upon the immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the efficacy of the Merit and Intercession of Jesus Christ","proofs":["Romans 8:30","9:11, 16"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"9:11, 16","osis":["Rom.9.11","Rom.9.16"]}],"note":null},{"text":"and Union with him, the","proofs":["Romans 5:9–10","John 14:19"],"refs":[{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]},{"printed":"John 14:19","osis":["John.14.19"]}],"note":null},{"text":"Oath of God, the abiding of his Spirit, and the","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"Seed of God within them, and the Nature of the","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Covenant of Grace; from all which arises also the certainty and infallibility thereof.","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null}],"relations":{"lbcf1689":["17.2"],"savoy1658-modernized":["17.2"],"wcf1646-modernized":["17.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and Union with him, the Oath of God,","position":null},{"text":"his","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"flowing","position":null}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"And though they may, through the temptation of Satan, and of the World, the prevalency of Corruption remaining in them, and the neglect of Means of their preservation, fall into grievous Sins, and for a time continue therein; whereby they incur God’s displeasure, and grieve his holy Spirit, come to have their Graces and Comforts impaired, have their Hearts hardened, and their Consciences wounded, hurt, and scandalize others, and bring temporal Judgments upon themselves, yet they shall renew their Repentance, and be preserved, through Faith in Christ Jesus, to the end.","segments":[{"text":"And though they may, through the temptation of Satan, and of the World, the prevalency of Corruption remaining in them, and the neglect of Means of their preservation, fall into grievous Sins, and for a time continue therein; whereby they incur","proofs":["Matthew 26:70, 72, 74"],"refs":[{"printed":"Matthew 26:70, 72, 74","osis":["Matt.26.70","Matt.26.72","Matt.26.74"]}],"note":null},{"text":"God’s displeasure, and grieve his holy Spirit, come to have their Graces and","proofs":["Isaiah 64:5, 9","Ephesians 4:30"],"refs":[{"printed":"Isaiah 64:5, 9","osis":["Isa.64.5","Isa.64.9"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"Comforts impaired, have their Hearts hardened, and their Consciences wounded,","proofs":["Psalm 51:10, 12"],"refs":[{"printed":"Psalm 51:10, 12","osis":["Ps.51.10","Ps.51.12"]}],"note":null},{"text":"hurt, and scandalize others, and bring temporal Judgments","proofs":["Psalm 32:3–4"],"refs":[{"printed":"Psalm 32:3–4","osis":["Ps.32.3-Ps.32.4"]}],"note":null},{"text":"upon themselves, yet they shall renew their","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null},{"text":"Repentance, and be preserved, through Faith in Christ Jesus, to the end.","proofs":["Luke 22:32, 61–62"],"refs":[{"printed":"Luke 22:32, 61–62","osis":["Luke.22.32","Luke.22.61-Luke.22.62"]}],"note":null}],"relations":{"lbcf1689":["17.3"],"savoy1658-modernized":["17.3"],"wcf1646-modernized":["17.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"And though","position":null},{"text":"have","position":1},{"text":"impaired,","position":null},{"text":"yet they shall renew their Repentance, and be preserved, through Faith in Christ Jesus, to the end.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"shall renew their Repentance,","position":null},{"text":"preserved,","position":null},{"text":"in Christ Jesus, to the end.","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the Assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false hopes, and carnal Presumptions, of being in the Favor of God, and state of Salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good Conscience before him, may in this Life be certainly assured, that they are in the state of Grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.","segments":[{"text":"Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false hopes, and carnal Presumptions, of being in the Favor of God, and state of Salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good Conscience before him, may in this Life be certainly assured,","proofs":["Job 8:13–14","Matthew 7:22–23"],"refs":[{"printed":"Job 8:13–14","osis":["Job.8.13-Job.8.14"]},{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"that they are in the state of Grace, and may rejoice in the hope of the glory of God, which hope shall never make them","proofs":["1 John 2:3","3:14, 18–19, 21, 24","5:13"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"5:13","osis":["1John.5.13"]}],"note":null},{"text":"ashamed.","proofs":["Romans 5:2, 5"],"refs":[{"printed":"Romans 5:2, 5","osis":["Rom.5.2","Rom.5.5"]}],"note":null}],"relations":{"lbcf1689":["18.1"],"savoy1658-modernized":["18.1"],"wcf1646-modernized":["18.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"temporary Believers,","position":null}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both humble and holy.","segments":[{"text":"This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ","proofs":["Hebrews 6:11, 19"],"refs":[{"printed":"Hebrews 6:11, 19","osis":["Heb.6.11","Heb.6.19"]}],"note":null},{"text":"revealed in the Gospel; and also upon the inward","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the","proofs":["2 Peter 1:4–5, 10–11"],"refs":[{"printed":"2 Peter 1:4–5, 10–11","osis":["2Pet.1.4-2Pet.1.5","2Pet.1.10-2Pet.1.11"]}],"note":null},{"text":"Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"humble and holy.","proofs":["1 John 3:1–3"],"refs":[{"printed":"1 John 3:1–3","osis":["1John.3.1-1John.3.3"]}],"note":null}],"relations":{"lbcf1689":["18.2"],"savoy1658-modernized":["18.2"],"wcf1646-modernized":["18.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"on the Blood and Righteousness of Christ revealed in the Gospel; and also","position":null},{"text":"of the Spirit","position":1},{"text":"and on","position":null},{"text":"and, as a Fruit thereof, keeping","position":null},{"text":"Heart both humble and holy.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"of the Spirit","position":1},{"text":"Testimony","position":null},{"text":"of Adoption, witnessing with","position":null},{"text":"Spirits, that we are the Children of God;","position":null},{"text":"keeping","position":null},{"text":"both","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible Assurance does not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many difficulties, before he be partaker of it; yet being enabled by the Spirit, to know the things which are freely given him of God, he may without extraordinary revelation in the right use of Means attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to looseness.","segments":[{"text":"This infallible Assurance does not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many difficulties, before he be partaker of it; yet being enabled by the Spirit, to know the things which are freely given him of God, he may without extraordinary revelation in the right use of Means","proofs":["Isaiah 50:10","Psalm 88","77:1–12"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null},{"text":"attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the Duties of Obedience, the proper","proofs":["1 John 4:13","Hebrews 6:11–12"],"refs":[{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]}],"note":null},{"text":"Fruits of this Assurance; so far is it","proofs":["Romans 5:1–2, 5","14:17","Psalm 119:32"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"from inclining Men to looseness.","proofs":["Romans 6:1–2","Titus 2:11–12, 14"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12, 14","osis":["Titus.2.11-Titus.2.12","Titus.2.14"]}],"note":null}],"relations":{"lbcf1689":["18.3"],"savoy1658-modernized":["18.3"],"wcf1646-modernized":["18.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"their","position":null},{"text":"Spirit,","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"their","position":null},{"text":"Spirit,","position":2}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True Believers may have the Assurance of their Salvation various ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special Sin, which wounds the Conscience, and grieves the Spirit, by some sudden, or vehement Temptation, by God’s withdrawing the Light of his Countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they never destitute of the Seed of God, and Life of Faith, that Love of Christ, and the Brethren, that sincerity of Heart, and Conscience of Duty, out of which, by the Operation of the Spirit, this Assurance may in due time be revived; and by the which, in the mean time, they are preserved from utter despair.","segments":[{"text":"True Believers may have the Assurance of their Salvation various ways shaken, diminished, and intermitted; as by negligence in preserving of it, by","proofs":["Song of Solomon 5:2–3, 6"],"refs":[{"printed":"Song of Solomon 5:2–3, 6","osis":["Song.5.2-Song.5.3","Song.5.6"]}],"note":null},{"text":"falling into some special Sin, which wounds the Conscience, and grieves the Spirit, by some sudden, or","proofs":["Psalm 51:8, 12, 14"],"refs":[{"printed":"Psalm 51:8, 12, 14","osis":["Ps.51.8","Ps.51.12","Ps.51.14"]}],"note":null},{"text":"vehement Temptation, by God’s withdrawing the","proofs":["Psalm 116:11","77:7–8","31:22"],"refs":[{"printed":"Psalm 116:11","osis":["Ps.116.11"]},{"printed":"77:7–8","osis":["Ps.77.7-Ps.77.8"]},{"printed":"31:22","osis":["Ps.31.22"]}],"note":null},{"text":"Light of his Countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they never destitute of the","proofs":["Psalm 30:7"],"refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"note":null},{"text":"Seed of God, and Life","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"of Faith, that Love of Christ, and the Brethren, that sincerity of Heart, and Conscience of Duty, out of which, by the Operation of the Spirit, this Assurance may in due time be","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"revived; and by the which, in the mean time, they are","proofs":["Psalm 42:5, 11"],"refs":[{"printed":"Psalm 42:5, 11","osis":["Ps.42.5","Ps.42.11"]}],"note":null},{"text":"preserved from utter despair.","proofs":["Lamentations 3:26–31"],"refs":[{"printed":"Lamentations 3:26–31","osis":["Lam.3.26-Lam.3.31"]}],"note":null}],"relations":{"lbcf1689":["18.4"],"savoy1658-modernized":["18.4"],"wcf1646-modernized":["18.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"the","position":7},{"text":"and","position":8},{"text":"preserved","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"and","position":3},{"text":"never","position":null},{"text":"the","position":7},{"text":"preserved","position":null}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; by which he bound him, and all his Posterity to personal, entire, exact and perpetual Obedience; promised Life upon the fulfilling, and threatened Death upon the breach of it, and endowed him with Power and Ability to keep it.","segments":[{"text":"God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; by which he bound him, and all his Posterity to personal, entire, exact and perpetual","proofs":["Genesis 1:27","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Obedience; promised Life upon the fulfilling, and","proofs":["Romans 10:5"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null},{"text":"threatened Death upon the breach of it, and endowed him with Power and Ability to keep it.","proofs":["Galatians 3:10, 12"],"refs":[{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"relations":{"lbcf1689":["19.1"],"savoy1658-modernized":["19.1"],"wcf1646-modernized":["19.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"of Universal Obedience, written in his Heart, and","position":null},{"text":"particular Precept","position":null},{"text":"not eating the Fruit of the Tree of Knowledge of Good and Evil;","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"The same Law that was first written in the Heart of Man, continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.","segments":[{"text":"The same Law that was first written in the Heart of Man, continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.","proofs":["Deuteronomy 10:4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]}],"note":null}],"relations":{"lbcf1689":["19.2"],"savoy1658-modernized":["19.2"],"wcf1646-modernized":["19.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The same","position":null},{"text":"that was first written in the Heart of Man,","position":null},{"text":"after the Fall,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The same","position":null},{"text":"that was first","position":null},{"text":"of Man,","position":null}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth various Instructions of Moral Duties, all which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end, abrogated and taken away.","segments":[{"text":"Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth various Instructions","proofs":["Hebrews 10:1","Colossians 2:17"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]},{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"of Moral Duties, all which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"abrogated and taken away.","proofs":["Colossians 2:14, 16–17","Ephesians 2:14, 16"],"refs":[{"printed":"Colossians 2:14, 16–17","osis":["Col.2.14","Col.2.16-Col.2.17"]},{"printed":"Ephesians 2:14, 16","osis":["Eph.2.14","Eph.2.16"]}],"note":null}],"relations":{"lbcf1689":["19.3"],"savoy1658-modernized":["19.3"],"wcf1646-modernized":["19.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":2},{"text":"being appointed only to the time of Reformation,","position":null},{"text":"by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father, for that end,","position":null},{"text":"and taken away.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":2}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also he gave various Judicial Laws, which expired together with the state of that People, not obliging any now by virtue of that Institution; their general Equity only being of moral Use.","segments":[{"text":"To them also he gave various Judicial Laws, which expired together with the state of that People, not obliging any now by virtue of that Institution; their general Equity only being of moral Use.","proofs":["1 Corinthians 9:8–10"],"refs":[{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]}],"note":null}],"relations":{"lbcf1689":["19.4"],"savoy1658-modernized":["19.4"],"wcf1646-modernized":["19.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"by virtue of that Institution; their","position":null},{"text":"only being of moral Use.","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law does for ever bind all, as well justified Persons as others, to the Obedience thereof, and that not only in regard of the Matter contained in it, but also in respect of the Authority of God the Creator, who gave it; neither does Christ in the Gospel any way dissolve, but much strengthen this Obligation.","segments":[{"text":"The Moral Law does for ever bind all, as well justified Persons as others, to the Obedience thereof, and that not only in regard of the Matter contained in it, but also in respect of the","proofs":["Romans 13:8–10","James 2:8, 10–12"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"James 2:8, 10–12","osis":["Jas.2.8","Jas.2.10-Jas.2.12"]}],"note":null},{"text":"Authority of God the Creator, who gave it; neither does Christ in the Gospel any way dissolve,","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"but much strengthen this Obligation.","proofs":["Matthew 5:17–19","Romans 3:31"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"relations":{"lbcf1689":["19.5"],"savoy1658-modernized":["19.5"],"wcf1646-modernized":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly; discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer sight of the need they have of Christ, and the perfection of his Obedience: It is likewise of use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatenings of it serve to show what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and undiminished Rigor thereof. These Promises of it likewise show them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law encourages to the one, and deters from the other, is no Evidence of his being under the Law, and not under Grace.","segments":[{"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly;","proofs":["Romans 6:14","Galatians 2:16","Romans 8:1","10:4"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"10:4","osis":["Rom.10.4"]}],"note":null},{"text":"discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer sight of the need they have of Christ, and the perfection of his Obedience: It is likewise of use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatenings of it serve to show what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and undiminished Rigor thereof. These Promises of it likewise show them God’s approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law encourages to the one, and deters from the other, is no Evidence of his being","proofs":["Romans 3:20","7:7"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"under the Law, and not under Grace.","proofs":["Romans 6:12–14","1 Peter 3:8–13"],"refs":[{"printed":"Romans 6:12–14","osis":["Rom.6.12-Rom.6.14"]},{"printed":"1 Peter 3:8–13","osis":["1Pet.3.8-1Pet.3.13"]}],"note":null}],"relations":{"lbcf1689":["19.6"],"savoy1658-modernized":["19.6"],"wcf1646-modernized":["19.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it is","position":null},{"text":"s","position":17},{"text":"and undiminished Rigor","position":null},{"text":"These","position":null},{"text":"likewise","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":17},{"text":"and undiminished Rigor","position":null},{"text":"These","position":null},{"text":"likewise","position":2}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the Will of Man to do that freely, and cheerfully, which the Will of God revealed in the Law, requires to be done.","segments":[{"text":"Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"and enabling the Will of Man to do that freely, and cheerfully, which the Will of God revealed in the Law, requires to be done.","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"relations":{"lbcf1689":["19.7"],"savoy1658-modernized":["19.7"],"wcf1646-modernized":["19.7"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":7}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of the Gospel, and of the extent of the Grace thereof","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the Gospel, as to the substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.","segments":[{"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"Gospel, as to the substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"relations":{"lbcf1689":["20.1"],"savoy1658-modernized":["20.1"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"forth","position":null},{"text":"the Elect,","position":null}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"This Promise of Christ and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general, or obscure way; much less, that Men, destitute of the Revelation of him by the Promise, or Gospel, should be enabled thereby, to attain saving Faith, or Repentance.","segments":[{"text":"This Promise of Christ and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the Light of Nature,","proofs":["Romans 1:17"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]}],"note":null},{"text":"make discovery of Christ, or of Grace by him, so much as in a general, or obscure way; much less, that Men, destitute of the Revelation of him by the Promise, or Gospel,","proofs":["Romans 10:14–15, 17"],"refs":[{"printed":"Romans 10:14–15, 17","osis":["Rom.10.14-Rom.10.15","Rom.10.17"]}],"note":null},{"text":"should be enabled thereby, to attain saving Faith, or Repentance.","proofs":["Proverbs 29:18","Isaiah 25:7","60:2–3"],"refs":[{"printed":"Proverbs 29:18","osis":["Prov.29.18"]},{"printed":"Isaiah 25:7","osis":["Isa.25.7"]},{"printed":"60:2–3","osis":["Isa.60.2-Isa.60.3"]}],"note":null}],"relations":{"lbcf1689":["20.2"],"savoy1658-modernized":["20.2"]},"diffs":[],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"The Revelation of the Gospel unto Sinners, made in various times, and by various parts, with the addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is merely of the Sovereign Will and good Pleasure of God; not being annexed by virtue of any Promise, to the due improvement of Men’s natural Abilities, by virtue of common light received, without it; which none ever did make, or can so do: and therefore in all Ages the Preaching of the Gospel has been granted unto Persons and Nations, as to the extent, or straitening of it, in great variety, according to the Counsel of the Will of God.","segments":[{"text":"The Revelation of the Gospel unto Sinners, made in various times, and by various parts, with the addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is merely of the Sovereign Will and good Pleasure of God; not being annexed by virtue of any Promise, to the due improvement of Men’s natural Abilities, by virtue of common light received, without it; which none ever did","proofs":["Psalm 147:20","Acts 16:7"],"refs":[{"printed":"Psalm 147:20","osis":["Ps.147.20"]},{"printed":"Acts 16:7","osis":["Acts.16.7"]}],"note":null},{"text":"make, or can so do: and therefore in all Ages the Preaching of the Gospel has been granted unto Persons and Nations, as to the extent, or straitening of it, in great variety, according to the Counsel of the Will of God.","proofs":["Romans 1:18–32"],"refs":[{"printed":"Romans 1:18–32","osis":["Rom.1.18-Rom.1.32"]}],"note":null}],"relations":{"lbcf1689":["20.3"],"savoy1658-modernized":["20.3"]},"diffs":[],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"Although the Gospel be the only outward Means of revealing Christ, and saving Grace, and is, as such, abundantly sufficient thereunto; yet that Men, who are dead in Trespasses, may be Born again, Quickened or Regenerated, there is moreover necessary, an effectual insuperable Work of the Holy Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means will effect their Conversion unto God.","segments":[{"text":"Although the Gospel be the only outward Means of revealing Christ, and saving Grace, and is, as such, abundantly sufficient thereunto; yet that Men, who are dead in Trespasses, may be Born again, Quickened or Regenerated, there is moreover necessary, an effectual insuperable Work of the Holy Spirit, upon the whole Soul, for the producing in them a new Spiritual Life; without which no other Means will effect","proofs":["Psalm 110:3","1 Corinthians 2:14","Ephesians 1:19–20"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null},{"text":"their Conversion unto God.","proofs":["John 6:44","2 Corinthians 4:4, 6"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"2 Corinthians 4:4, 6","osis":["2Cor.4.4","2Cor.4.6"]}],"note":null}],"relations":{"lbcf1689":["20.4"],"savoy1658-modernized":["20.4"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"insuperable","position":null},{"text":"Spirit,","position":null},{"text":"will effect","position":null}]}],"page":null,"leaf":null}]},{"number":21,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The Liberty which Christ has purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning Wrath of God, the Rigor and Curse of the Law, and in their being delivered from this present Evil World, Bondage to Satan, and Dominion of Sin, from the Evil of Afflictions, the Fear, and Sting of Death, the Victory of the Grave, and Everlasting Damnation; as also in their free access to God, and their yielding Obedience unto him not out of a slavish fear, but a Child-like love, and willing Mind. All which were common also to Believers under the Law, for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their freedom from the Yoke of the Ceremonial Law, to which the Jewish Church was subjected, and in greater boldness of access to the Throne of Grace, and in fuller Communications of the Free Spirit of God, than Believers under the Law did ordinarily partake of.","segments":[{"text":"The Liberty which Christ has purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning Wrath of God, the Rigor and Curse of the Law, and in their being delivered from this present Evil","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"World, Bondage to","proofs":["Galatians 1:4"],"refs":[{"printed":"Galatians 1:4","osis":["Gal.1.4"]}],"note":null},{"text":"Satan, and Dominion","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"of Sin, from the","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"Evil of Afflictions, the Fear, and Sting","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"of Death, the Victory of the Grave, and","proofs":["1 Corinthians 15:54–57"],"refs":[{"printed":"1 Corinthians 15:54–57","osis":["1Cor.15.54-1Cor.15.57"]}],"note":null},{"text":"Everlasting Damnation; as also in their","proofs":["2 Thessalonians 1:10"],"refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"note":null},{"text":"free access to God, and their yielding Obedience unto him not out of a slavish fear,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"but a Child-like love, and willing Mind. All which were common also to Believers under the Law,","proofs":["Luke 1:74–75","1 John 4:18"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null},{"text":"for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their freedom from the Yoke of the Ceremonial Law, to which the Jewish Church was subjected, and in greater boldness of access to the Throne of Grace, and in fuller Communications of the","proofs":["Galatians 3:9, 14"],"refs":[{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]}],"note":null},{"text":"Free Spirit of God, than Believers under the Law did ordinarily partake of.","proofs":["John 7:38–39","Hebrews 10:19–21"],"refs":[{"printed":"John 7:38–39","osis":["John.7.38-John.7.39"]},{"printed":"Hebrews 10:19–21","osis":["Heb.10.19-Heb.10.21"]}],"note":null}],"relations":{"lbcf1689":["21.1"],"savoy1658-modernized":["21.1"],"wcf1646-modernized":["20.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Rigor and","position":null},{"text":"Fear, and","position":null},{"text":"a","position":23},{"text":"for the Substance of them;","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"a","position":23},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"God alone is Lord of the Conscience, and has left it free from the Doctrines and Commandments of Men, which are in any thing contrary to his Word, or not contained in it. So that to believe such Doctrines, or Obey such Commands out of Conscience, is to betray true Liberty of Conscience; and the requiring of an implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.","segments":[{"text":"God alone is Lord of the Conscience, and has left it free from the Doctrines and Commandments of Men,","proofs":["James 4:12","Romans 14:4"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"which are in any thing contrary to his Word, or not contained in it. So that to believe such Doctrines, or Obey such Commands out of Conscience,","proofs":["Acts 4:19","5:29","1 Corinthians 7:23","Matthew 15:9"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"5:29","osis":["Acts.5.29"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"is to betray true Liberty of Conscience; and the requiring of an","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.","proofs":["1 Corinthians 3:5","2 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"relations":{"lbcf1689":["21.2"],"savoy1658-modernized":["21.2"],"wcf1646-modernized":["20.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"not contained in","position":null}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"They who, upon pretense of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly destroy the end of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without fear, in Holiness and Righteousness before him, all the Days of our Lives.","segments":[{"text":"They who, upon pretense of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly destroy","proofs":["Romans 6:1–2"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]}],"note":null},{"text":"the end of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without fear, in Holiness and Righteousness before him, all the Days of our Lives.","proofs":["Galatians 5:13","2 Peter 2:18, 21"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"2 Peter 2:18, 21","osis":["2Pet.2.18","2Pet.2.21"]}],"note":null}],"relations":{"lbcf1689":["21.3"],"savoy1658-modernized":["21.3"],"wcf1646-modernized":["20.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"sinful","position":null},{"text":"as they","position":null},{"text":"pervert the main design of the Grace of the Gospel, to their own Destruction, so they wholly","position":null},{"text":"all","position":1},{"text":"Lives.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"sinful","position":null},{"text":"all","position":1},{"text":"Lives.","position":null}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of Religious Worship, and the Sabbath-Day","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The Light of Nature shows that there is a God, who has Lordship and Sovereignty over all; is Just, Good, and does good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or any other way, not prescribed in the Holy Scriptures.","segments":[{"text":"The Light of Nature shows that there is a God, who has Lordship and Sovereignty over all; is Just, Good, and does good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of worshipping the true God, is","proofs":["Jeremiah 10:7","Mark 12:33"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null},{"text":"instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null},{"text":"any other way, not prescribed in the Holy Scriptures.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"relations":{"lbcf1689":["22.1"],"savoy1658-modernized":["22.1"],"wcf1646-modernized":["21.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Just,","position":null},{"text":"all","position":5},{"text":"s","position":26},{"text":"s","position":28}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"s","position":28}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other Creatures; and since the Fall, not without a Mediator, nor in the Mediation of any other but Christ alone.","segments":[{"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other","proofs":["Matthew 4:9–10","John 6:23","Matthew 28:19"],"refs":[{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"John 6:23","osis":["John.6.23"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Creatures; and since the Fall, not without a","proofs":["Romans 1:25","Colossians 2:18","Revelation 19:10"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null},{"text":"Mediator, nor in the Mediation of any other but","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"Christ alone.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["22.2"],"savoy1658-modernized":["22.2"],"wcf1646-modernized":["21.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Spirit,","position":null},{"text":"s","position":6}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Prayer, with Thanksgiving, being one special part of Natural Worship, is by God required of all Men. But that it may be accepted, it is to be made in the Name of the Son, by the help of the Spirit, according to his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and with others, in a known Tongue.","segments":[{"text":"Prayer, with Thanksgiving, being one special part of Natural Worship, is by God required of all Men. But that it may be accepted, it is to be made in the","proofs":["Psalm 95:1, 7","65:2"],"refs":[{"printed":"Psalm 95:1, 7","osis":["Ps.95.1","Ps.95.7"]},{"printed":"65:2","osis":["Ps.65.2"]}],"note":null},{"text":"Name of the Son, by the help","proofs":["John 14:13–14"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]}],"note":null},{"text":"of the Spirit, according to","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and with others, in a","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"known Tongue.","proofs":["1 Corinthians 14:16–17"],"refs":[{"printed":"1 Corinthians 14:16–17","osis":["1Cor.14.16-1Cor.14.17"]}],"note":null}],"relations":{"lbcf1689":["22.3"],"savoy1658-modernized":["22.3"],"wcf1646-modernized":["21.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Natural","position":null},{"text":"But","position":null},{"text":"the","position":4},{"text":"with others,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"the","position":4}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"Prayer is to be made for Things lawful, and for all sorts of Men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known, that they have sinned the Sin unto Death.","segments":[{"text":"Prayer is to be made for Things lawful, and for all sorts of Men living, or that shall live hereafter; but not","proofs":["1 Timothy 2:1–2","2 Samuel 7:29"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]}],"note":null},{"text":"for the dead, nor for those of whom it may be known, that they have sinned","proofs":["2 Samuel 12:21–23"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]}],"note":null},{"text":"the Sin unto Death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"relations":{"lbcf1689":["22.4"],"savoy1658-modernized":["22.4"],"wcf1646-modernized":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"The reading of the Scriptures, Preaching, and hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to the Lord; as also the Administration of Baptism, and the Lord’s Supper, are all parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation, with Fastings, and Thanksgiving, upon special occasions, ought to be used in an holy and religious manner.","segments":[{"text":"The reading of the Scriptures, Preaching, and","proofs":["1 Timothy 4:13"],"refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"note":null},{"text":"hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to","proofs":["2 Timothy 4:2","Luke 8:18"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null},{"text":"the Lord; as also the Administration","proofs":["Colossians 3:16","Ephesians 5:19"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]}],"note":null},{"text":"of Baptism, and","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"the Lord’s Supper, are all parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"with Fastings, and Thanksgiving, upon","proofs":["Esther 4:16","Joel 2:12"],"refs":[{"printed":"Esther 4:16","osis":["Esth.4.16"]},{"printed":"Joel 2:12","osis":["Joel.2.12"]}],"note":null},{"text":"special occasions, ought to be used in an holy and religious manner.","proofs":["Exodus 15:1–19","Psalm 107"],"refs":[{"printed":"Exodus 15:1–19","osis":["Exod.15.1-Exod.15.19"]},{"printed":"Psalm 107","osis":["Ps.107"]}],"note":null}],"relations":{"lbcf1689":["22.5"],"savoy1658-modernized":["22.5"],"wcf1646-modernized":["21.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"of God, teaching and admonishing one another","position":null},{"text":"Psalms, Hymns,","position":null},{"text":"Spiritual Songs,","position":null},{"text":"our Hearts to","position":null},{"text":"Lord;","position":null},{"text":"of Baptism,","position":null},{"text":"Lord’s Supper,","position":null},{"text":"to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover,","position":null},{"text":"Humiliation, with","position":null},{"text":"ought","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs,","position":null},{"text":"with Grace in our Hearts to the Lord;","position":null},{"text":"to him,","position":null},{"text":"moreover,","position":null},{"text":"ought","position":null},{"text":"an","position":10}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"Neither Prayer, nor any other part of Religious Worship, is now, under the Gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in Truth; as in private Families daily, and in secret each one by himself, so more solemnly in the Public Assemblies, which are not carelessly, nor willfully, to be neglected or forsaken, when God by his Word or Providence calls thereunto.","segments":[{"text":"Neither Prayer, nor any other part of Religious Worship, is now, under the Gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in Truth; as in","proofs":["John 4:21","Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]},{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"private Families","proofs":["Acts 10:2"],"refs":[{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"daily, and","proofs":["Matthew 6:11","Psalm 55:17"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]},{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null},{"text":"in secret each one by himself, so more solemnly in the Public Assemblies, which are not carelessly, nor willfully, to be","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"neglected or forsaken, when God by his Word or Providence calls thereunto.","proofs":["Hebrews 10:25","Acts 2:42"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{"lbcf1689":["22.6"],"savoy1658-modernized":["22.6"],"wcf1646-modernized":["21.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in","position":3},{"text":"n","position":18}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"As it is of the Law of Nature, that in general, a proportion of time, by God’s appointment, be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment, binding all Men, in all Ages, he has particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first day of the Week, which is called the Lord’s Day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the Week being abolished.","segments":[{"text":"As it is of the Law of Nature, that in general, a proportion of time, by God’s appointment, be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment, binding all Men, in all Ages, he has particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first day of the Week,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"which is called the Lord’s Day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the Week being abolished.","proofs":["1 Corinthians 16:1–2","Acts 20:7","Revelation 1:10"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"relations":{"lbcf1689":["22.7"],"savoy1658-modernized":["22.7"],"wcf1646-modernized":["21.7"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"by God’s appointment,","position":null},{"text":"by his Word, in","position":null},{"text":"the observation of the last day of the Week being abolished.","position":null}]}],"page":null,"leaf":null},{"id":"22.8","chapter":22,"number":8,"text":"The Sabbath is then kept holy unto the Lord, when Men, after a due preparing of their Hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the public and private Exercises of his Worship, and in the Duties of Necessity and Mercy.","segments":[{"text":"The Sabbath is then kept holy unto the Lord, when Men, after a due preparing of their Hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the public and private Exercises of his Worship, and in the Duties","proofs":["Isaiah 58:13","Nehemiah 13:15, 23"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15, 23","osis":["Neh.13.15","Neh.13.23"]}],"note":null},{"text":"of Necessity and Mercy.","proofs":["Matthew 12:1, 13"],"refs":[{"printed":"Matthew 12:1, 13","osis":["Matt.12.1","Matt.12.13"]}],"note":null}],"relations":{"lbcf1689":["22.8"],"savoy1658-modernized":["22.8"],"wcf1646-modernized":["21.8"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The","position":null}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of Lawful Oaths and Vows","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"A Lawful Oath is a part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calls God to witness what he swears; and to judge him according to the truth or falseness thereof.","segments":[{"text":"A Lawful Oath is a part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calls God to witness what he swears;","proofs":["Exodus 20:7","Deuteronomy 10:20","Jeremiah 4:2"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"and to judge him according to the truth or falseness thereof.","proofs":["2 Chronicles 6:22–23"],"refs":[{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null}],"relations":{"lbcf1689":["23.1"],"savoy1658-modernized":["23.1"],"wcf1646-modernized":["22.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in Truth, Righteousness, and Judgment,","position":null},{"text":"swears;","position":null},{"text":"falseness thereof.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"swears;","position":null},{"text":"falseness thereof.","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"The Name of God only is that by which Men ought to swear; and therein it is to be used, with all Holy Fear and Reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment, for confirmation of Truth, and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed, by lawful Authority, in such matters, ought to be taken.","segments":[{"text":"The Name of God only is that by which Men ought to swear; and therein it is to be used, with all Holy Fear and Reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment, for confirmation of Truth,","proofs":["Matthew 5:34, 37","James 5:12"],"refs":[{"printed":"Matthew 5:34, 37","osis":["Matt.5.34","Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed,","proofs":["Hebrews 6:16","2 Corinthians 1:23"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"by lawful Authority, in such matters, ought to be taken.","proofs":["Nehemiah 13:25"],"refs":[{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]}],"note":null}],"relations":{"lbcf1689":["23.2"],"savoy1658-modernized":["23.2"],"wcf1646-modernized":["22.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"for confirmation of Truth, and ending all strife,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"and","position":3},{"text":"for confirmation of Truth, and ending all strife,","position":null}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"Whosoever takes an Oath, warranted by the Word of God, ought duly to consider the weightiness of so Solemn an Act, and therein to avouch nothing, but what he knows to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.","segments":[{"text":"Whosoever takes an Oath, warranted by the Word of God, ought duly to consider the weightiness of so Solemn an Act, and therein to avouch nothing, but what he knows to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.","proofs":["Leviticus 19:12","Jeremiah 23:10"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"note":null}],"relations":{"lbcf1689":["23.3"],"savoy1658-modernized":["23.3"],"wcf1646-modernized":["22.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"warranted by the Word of God,","position":null},{"text":"knows to be","position":null},{"text":"for that","position":null},{"text":"rash, false, and vain Oaths, the Lord","position":null},{"text":"provoked,","position":null},{"text":"for them this Land mourns.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"knows to be","position":null},{"text":"for that","position":null},{"text":"rash, false, and vain Oaths, the Lord","position":null},{"text":"provoked,","position":null},{"text":"for them this Land mourns.","position":null}]}],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"An Oath is to be taken in the plain and common sense of the Words, without equivocation, or mental reservation.","segments":[{"text":"An Oath is to be taken in the plain and common sense of the Words, without equivocation, or mental reservation.","proofs":["Psalm 24:4"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null}],"relations":{"lbcf1689":["23.4"],"savoy1658-modernized":["23.4"],"wcf1646-modernized":["22.4"]},"diffs":[],"page":null,"leaf":null},{"id":"23.5","chapter":23,"number":5,"text":"A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and faithfulness: But Popish Monastical Vows, of perpetual single Life, professed Poverty, and regular Obedience, are so far from being degrees of higher perfection, that they are superstitious, and sinful snares, in which no Christian may entangle himself.","segments":[{"text":"A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and faithfulness: But Popish Monastical Vows,","proofs":["Psalm 76:11","Genesis 28:20–22"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]},{"printed":"Genesis 28:20–22","osis":["Gen.28.20-Gen.28.22"]}],"note":null},{"text":"of perpetual single Life, professed","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"Poverty, and regular Obedience, are so far from being degrees of higher perfection, that they are superstitious,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"and sinful snares, in which no Christian may entangle himself.","proofs":["Matthew 19:11"],"refs":[{"printed":"Matthew 19:11","osis":["Matt.19.11"]}],"note":null}],"relations":{"lbcf1689":["23.5"],"savoy1658-modernized":["23.5","23.6"],"wcf1646-modernized":["22.5","22.6","22.7"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"which","position":1},{"text":"performed with all religious Care","position":null},{"text":"faithfulness: But","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"to","position":3},{"text":"and performed with all","position":null},{"text":"But","position":null}]}],"page":null,"leaf":null}]},{"number":24,"title":"Of the Civil Magistrate","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"God, the Supreme Lord, and King of all the World, has ordained Civil Magistrates to be under him, over the People, for his own Glory, and the public good; and to this end has armed them with the Power of the Sword, for defense and encouragement of them that do good, and for the Punishment of evil doers.","segments":[{"text":"God, the Supreme Lord, and King of all the World, has ordained Civil Magistrates to be under him, over the People, for his own Glory, and the public good; and to this end has armed them with the Power of the Sword, for defense and encouragement of them that do good, and for the Punishment of evil doers.","proofs":["Romans 13:1–4"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]}],"note":null}],"relations":{"lbcf1689":["24.1"],"savoy1658-modernized":["24.1"],"wcf1646-modernized":["23.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"do","position":1}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"It is lawful for Christians to Accept and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesome Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament wage War upon just and necessary occasions.","segments":[{"text":"It is lawful for Christians to Accept and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesome Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament","proofs":["2 Samuel 23:3","Psalm 82:3–4"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]}],"note":null},{"text":"wage War upon just and necessary occasions.","proofs":["Luke 3:14"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]}],"note":null}],"relations":{"lbcf1689":["24.2"],"savoy1658-modernized":["24.2"],"wcf1646-modernized":["23.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"management","position":null},{"text":"Kingdom, and","position":null},{"text":"s","position":15}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"e","position":17},{"text":"Kingdom, and","position":null},{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"Civil Magistrates being set up by God, for the ends aforesaid, subjection in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority, that under them we may live a quiet and peaceable Life, in all godliness and honesty.","segments":[{"text":"Civil Magistrates being set up by God, for the ends aforesaid, subjection in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority,","proofs":["Romans 13:5–7","1 Peter 2:17"],"refs":[{"printed":"Romans 13:5–7","osis":["Rom.13.5-Rom.13.7"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"that under them we may live a quiet and peaceable Life, in all godliness and honesty.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"relations":{"lbcf1689":["24.3"],"wcf1646-modernized":["23.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Civil Magistrates being set up by God, for","position":null},{"text":"ends aforesaid, subjection in all lawful things commanded by","position":null},{"text":"ought","position":1},{"text":"yielded by us in the Lord, not only for Wrath, but for Conscience-sake; and we ought","position":null},{"text":"make Supplications and Prayers for Kings, and all that are in","position":null},{"text":"that under them we may live a quiet and peaceable Life,","position":null},{"text":"all godliness","position":null},{"text":"honesty.","position":null}]}],"page":null,"leaf":null}]},{"number":25,"title":"Of Marriage","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any Man to have more than one Wife, nor for any Woman to have more than one Husband at the same time.","segments":[{"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any Man to have more than one Wife, nor for any Woman to have more than one Husband at the same time.","proofs":["Genesis 2:24","Malachi 2:15","Matthew 19:5–6"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Malachi 2:15","osis":["Mal.2.15"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]}],"note":null}],"relations":{"lbcf1689":["25.1"],"savoy1658-modernized":["25.1"],"wcf1646-modernized":["24.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"than","position":1},{"text":"than","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"than","position":1},{"text":"than","position":2}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"Marriage was ordained for the mutual help of Husband and Wife, for the increase of Mankind with a legitimate Issue, and for preventing Uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of Husband and Wife,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"for the increase of Mankind with a legitimate Issue, and for","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"preventing Uncleanness.","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null}],"relations":{"lbcf1689":["25.2"],"savoy1658-modernized":["25.2"],"wcf1646-modernized":["24.2"]},"diffs":[],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"It is lawful for all sorts of People to Marry, who are able with Judgment to give their Consent; yet it is the Duty of Christians to Marry in the Lord; and therefore such as profess the true Religion, should not Marry with Infidels, or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresy.","segments":[{"text":"It is lawful for all sorts of People to Marry, who are able with Judgment to give their Consent; yet it is the Duty of Christians","proofs":["Hebrews 13:4","1 Timothy 4:3"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"to Marry in the Lord; and therefore such as profess the true Religion, should not Marry with Infidels,","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null},{"text":"or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresy.","proofs":["Nehemiah 13:25–27"],"refs":[{"printed":"Nehemiah 13:25–27","osis":["Neh.13.25-Neh.13.27"]}],"note":null}],"relations":{"lbcf1689":["25.3"],"savoy1658-modernized":["25.3"],"wcf1646-modernized":["24.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it is","position":null},{"text":"Heresy.","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriage ever be made lawful, by any Law of Man or Consent of Parties, so as those Persons may live together as Man and Wife.","segments":[{"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriage ever be made lawful, by any Law of Man or Consent of Parties,","proofs":["Leviticus 18"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]}],"note":null},{"text":"so as those Persons may live together as Man and Wife.","proofs":["Mark 6:18","1 Corinthians 5:1"],"refs":[{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null}],"relations":{"lbcf1689":["25.4"],"savoy1658-modernized":["25.4"],"wcf1646-modernized":["24.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":26,"title":"Of the Church","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"The Catholic or Universal Church, which (with respect to the internal work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fullness of Him that fills all in all.","segments":[{"text":"The Catholic or Universal Church, which (with respect to the internal work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fullness of Him that fills all in all.","proofs":["Hebrews 12:23","Colossians 1:18","Ephesians 1:10, 22–23","5:23, 27, 32"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"5:23, 27, 32","osis":["Eph.5.23","Eph.5.27","Eph.5.32"]}],"note":null}],"relations":{"lbcf1689":["26.1"],"savoy1658-modernized":["26.1"],"wcf1646-modernized":["25.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"(with respect to the internal work of the Spirit and Truth of Grace) may be called","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"(with respect to the internal work of the Spirit and Truth of Grace) may be called","position":null}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"All Persons, throughout the World, professing the Faith of the Gospel, and Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors, everting the foundation, or unholiness of Conversation, are and may be called visible Saints; and of such ought all particular Congregations to be constituted.","segments":[{"text":"All Persons, throughout the World, professing the Faith of the Gospel, and Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors, everting the foundation, or unholiness of Conversation, are and may be called visible Saints;","proofs":["1 Corinthians 1:2","Acts 11:26"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Acts 11:26","osis":["Acts.11.26"]}],"note":null},{"text":"and of such ought all particular Congregations to be constituted.","proofs":["Romans 1:7","Ephesians 1:20–22"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"Ephesians 1:20–22","osis":["Eph.1.20-Eph.1.22"]}],"note":null}],"relations":{"lbcf1689":["26.2"],"savoy1658-modernized":["26.2"],"wcf1646-modernized":["25.2","25.3","25.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Persons,","position":null},{"text":"professing","position":null},{"text":"Faith","position":null},{"text":"Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors, everting the foundation, or unholiness of Conversation, are","position":null},{"text":"may be called visible Saints; and of such ought all particular Congregations to be constituted.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"All Persons,","position":null},{"text":"Saints; and","position":null},{"text":"ought all particular Congregations","position":null},{"text":"be constituted.","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"The purest Churches under Heaven are subject to mixture, and error; and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan; nevertheless Christ always has had, and ever shall have a Kingdom in this World, to the end thereof, of such as believe in him, and make Profession of his Name.","segments":[{"text":"The purest Churches under Heaven are subject to mixture, and error; and some have so degenerated as to become","proofs":["1 Corinthians 15","Revelation 2–3"],"refs":[{"printed":"1 Corinthians 15","osis":["1Cor.15"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]}],"note":null},{"text":"no Churches of Christ, but Synagogues of Satan; nevertheless Christ always has had, and ever shall have a","proofs":["Revelation 18:2","2 Thessalonians 2:11–12"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"2 Thessalonians 2:11–12","osis":["2Thess.2.11-2Thess.2.12"]}],"note":null},{"text":"Kingdom in this World, to the end thereof, of such as believe in him, and make Profession of his Name.","proofs":["Matthew 16:18","Psalm 72:17","102:28","Revelation 12:17"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"102:28","osis":["Ps.102.28"]},{"printed":"Revelation 12:17","osis":["Rev.12.17"]}],"note":null}],"relations":{"lbcf1689":["26.3"],"savoy1658-modernized":["26.3"],"wcf1646-modernized":["25.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Christ always has had, and ever","position":null},{"text":"have","position":2},{"text":"Kingdom in this World,","position":null},{"text":"the end thereof, of such as believe in him, and make Profession of","position":null},{"text":"Name.","position":null}]}],"page":null,"leaf":null},{"id":"26.4","chapter":26,"number":4,"text":"The Lord Jesus Christ is the Head of the Church, in whom, by the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and sovereign manner, neither can the Pope of Rome in any sense be Head thereof, but is that Antichrist, that Man of Sin, and Son of Perdition, that exalts himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.","segments":[{"text":"The Lord Jesus Christ is the Head of the Church, in whom, by the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and sovereign manner, neither can the Pope of Rome in any sense be Head thereof, but is","proofs":["Colossians 1:18","Matthew 28:18–20","Ephesians 4:11–12"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null},{"text":"that Antichrist, that Man of Sin, and Son of Perdition, that exalts himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.","proofs":["2 Thessalonians 2:2–9"],"refs":[{"printed":"2 Thessalonians 2:2–9","osis":["2Thess.2.2-2Thess.2.9"]}],"note":null}],"relations":{"lbcf1689":["26.4"],"savoy1658-modernized":["26.4","33.1"],"wcf1646-modernized":["25.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The Lord Jesus Christ","position":null},{"text":"the","position":1},{"text":"in whom, by","position":null},{"text":"appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and sovereign manner, neither","position":null},{"text":"whom the Lord shall destroy with the brightness of his coming.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The Lord Jesus Christ","position":null},{"text":"the","position":1},{"text":"in whom, by","position":null},{"text":"appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and sovereign manner, neither","position":null}]}],"page":null,"leaf":null},{"id":"26.5","chapter":26,"number":5,"text":"In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the ways of Obedience, which he prescribes to them in his Word. Those thus called, he commands to walk together in particular Societies, or Churches, for their mutual Edification, and the due performance of that public Worship, which he requires of them in the World.","segments":[{"text":"In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the","proofs":["John 10:16","12:32"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]},{"printed":"12:32","osis":["John.12.32"]}],"note":null},{"text":"ways of Obedience, which he prescribes to them in his Word. Those thus called, he commands to walk together in particular Societies, or","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Churches, for their mutual Edification, and the due performance of that public Worship, which he requires of them in the World.","proofs":["Matthew 18:15–20"],"refs":[{"printed":"Matthew 18:15–20","osis":["Matt.18.15-Matt.18.20"]}],"note":null}],"relations":{"lbcf1689":["26.5"],"savoy1658-modernized":["33.2","33.3"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"through the Ministry of his Word, by his Spirit,","position":null},{"text":"the","position":13}]}],"page":null,"leaf":null},{"id":"26.6","chapter":26,"number":6,"text":"The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the Will of God, in professed subjection to the Ordinances of the Gospel.","segments":[{"text":"The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the Will of God,","proofs":["Romans 1:7","1 Corinthians 1:2"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"in professed subjection to the Ordinances of the Gospel.","proofs":["Acts 2:41–42","5:13–14","2 Corinthians 9:13"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:13–14","osis":["Acts.5.13-Acts.5.14"]},{"printed":"2 Corinthians 9:13","osis":["2Cor.9.13"]}],"note":null}],"relations":{"lbcf1689":["26.6"],"savoy1658-modernized":["33.8"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"and","position":4},{"text":"one to","position":null}]}],"page":null,"leaf":null},{"id":"26.7","chapter":26,"number":7,"text":"To each of these Churches thus gathered, according to his Mind, declared in his Word, he has given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he has instituted for them to observe, with Commands and Rules, for the due and right exerting, and executing of that Power.","segments":[{"text":"To each of these Churches thus gathered, according to his Mind, declared in his Word, he has given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he has instituted for them to observe, with Commands and Rules, for the due and right exerting, and executing of that Power.","proofs":["Matthew 18:17–18","1 Corinthians 5:4–5, 13","2 Corinthians 2:6–8"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"1 Corinthians 5:4–5, 13","osis":["1Cor.5.4-1Cor.5.5","1Cor.5.13"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"lbcf1689":["26.7"],"savoy1658-modernized":["33.4"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"to","position":1}]}],"page":null,"leaf":null},{"id":"26.8","chapter":26,"number":8,"text":"A particular Church gathered, and compleatly Organized according to the mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World, are Bishops or Elders and Deacons.","segments":[{"text":"A particular Church gathered, and compleatly Organized according to the mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World, are Bishops or Elders and Deacons.","proofs":["Acts 20:17, 28","Philippians 1:1"],"refs":[{"printed":"Acts 20:17, 28","osis":["Acts.20.17","Acts.20.28"]},{"printed":"Philippians 1:1","osis":["Phil.1.1"]}],"note":null}],"relations":{"lbcf1689":["26.8"],"savoy1658-modernized":["33.7","33.9"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"compleatly Organized","position":null},{"text":"Bishops or","position":null}]}],"page":null,"leaf":null},{"id":"26.9","chapter":26,"number":9,"text":"The way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church itself; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of the Church, if there be any before Constituted therein: And of a Deacon that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","segments":[{"text":"The way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church itself; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":null},{"text":"Eldership of the Church, if there be any before Constituted therein: And of a Deacon","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","proofs":["Acts 6:3, 5–6"],"refs":[{"printed":"Acts 6:3, 5–6","osis":["Acts.6.3","Acts.6.5-Acts.6.6"]}],"note":null}],"relations":{"lbcf1689":["26.9"],"savoy1658-modernized":["33.11"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Spirit,","position":null},{"text":"Bishop,","position":null},{"text":"the","position":8}]}],"page":null,"leaf":null},{"id":"26.10","chapter":26,"number":10,"text":"The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good Things, according to their ability, so as they may have a comfortable supply, without being themselves entangled in Secular Affairs; and may also be capable of exercising Hospitality towards others; and this is required by the Law of Nature, and by the Express Order of our Lord Jesus, who has ordained, that they that Preach the Gospel, should Live of the Gospel.","segments":[{"text":"The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect,","proofs":["Acts 6:4","Hebrews 13:17"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"but also to communicate to them of all their good Things, according to their ability, so as they may have a comfortable supply, without being themselves","proofs":["1 Timothy 5:17–18","Galatians 6:6–7"],"refs":[{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6–7","osis":["Gal.6.6-Gal.6.7"]}],"note":null},{"text":"entangled in Secular Affairs; and may also be capable of exercising","proofs":["2 Timothy 2:4"],"refs":[{"printed":"2 Timothy 2:4","osis":["2Tim.2.4"]}],"note":null},{"text":"Hospitality towards others; and this is required by the","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"Law of Nature, and by the Express Order of our Lord Jesus, who has ordained, that they that Preach the Gospel, should Live of the Gospel.","proofs":["1 Corinthians 9:6–14"],"refs":[{"printed":"1 Corinthians 9:6–14","osis":["1Cor.9.6-1Cor.9.14"]}],"note":null}],"relations":{"lbcf1689":["26.10"]},"diffs":[],"page":null,"leaf":null},{"id":"26.11","chapter":26,"number":11,"text":"Although it be incumbent on the Bishops or Pastors of the Churches, to be instant in Preaching the Word, by way of Office, yet the Work of Preaching the Word, is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.","segments":[{"text":"Although it be incumbent on the Bishops or Pastors of the Churches, to be instant in Preaching the Word, by way of Office, yet the Work of Preaching the Word, is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.","proofs":["Acts 11:19–21","1 Peter 4:10–11"],"refs":[{"printed":"Acts 11:19–21","osis":["Acts.11.19-Acts.11.21"]},{"printed":"1 Peter 4:10–11","osis":["1Pet.4.10-1Pet.4.11"]}],"note":null}],"relations":{"lbcf1689":["26.11"],"savoy1658-modernized":["33.13"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Bishops or","position":null},{"text":"Spirit","position":null},{"text":"and called","position":null},{"text":"the Church, may,","position":null},{"text":"ought to","position":null}]}],"page":null,"leaf":null},{"id":"26.12","chapter":26,"number":12,"text":"As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do; so all that are admitted unto the Privileges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","segments":[{"text":"As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do; so all that are admitted unto the Privileges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","proofs":["1 Thessalonians 5:14","2 Thessalonians 3:6, 14–15"],"refs":[{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"2 Thessalonians 3:6, 14–15","osis":["2Thess.3.6","2Thess.3.14-2Thess.3.15"]}],"note":null}],"relations":{"lbcf1689":["26.12"],"savoy1658-modernized":["33.20"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"all that","position":null},{"text":"a Church, are also under","position":null},{"text":"Censures and Government thereof, according","position":null}]}],"page":null,"leaf":null},{"id":"26.13","chapter":26,"number":13,"text":"No Church-members, upon any offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such offence at any of their fellow-members, but to wait upon Christ, in the further proceeding of the Church.","segments":[{"text":"No Church-members, upon any offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such offence at any of their fellow-members, but to wait upon Christ, in the further proceeding of the Church.","proofs":["Matthew 18:15–17","Ephesians 4:2–3"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"Ephesians 4:2–3","osis":["Eph.4.2-Eph.4.3"]}],"note":null}],"relations":{"lbcf1689":["26.13"],"savoy1658-modernized":["33.21"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"towards the Person they are offended at,","position":null},{"text":"Church order,","position":null},{"text":"of the Church,","position":null},{"text":"the Account of such offence at any of their fellow-members,","position":null}]}],"page":null,"leaf":null},{"id":"26.14","chapter":26,"number":14,"text":"As each Church, and all the Members of it, are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all Places, and upon all occasions to further (every one within the bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God so as they may enjoy opportunity and advantage for it) ought to hold Communion amongst themselves for their Peace, increase of Love, and mutual Edification.","segments":[{"text":"As each Church, and all the Members of it, are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all Places, and upon all occasions to further (every one within the bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God so as they may enjoy opportunity and advantage for it) ought to hold","proofs":["Ephesians 6:18","Psalm 122:6"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 122:6","osis":["Ps.122.6"]}],"note":null},{"text":"Communion amongst themselves for their Peace, increase of Love, and mutual Edification.","proofs":["Romans 16:1–2","3 John 8–10"],"refs":[{"printed":"Romans 16:1–2","osis":["Rom.16.1-Rom.16.2"]},{"printed":"3 John 8–10","osis":["3John.1.8-3John.1.10"]}],"note":null}],"relations":{"lbcf1689":["26.14"],"savoy1658-modernized":["33.25"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"each Church,","position":null},{"text":"it,","position":null},{"text":"and","position":2},{"text":"enjoy","position":null}]}],"page":null,"leaf":null},{"id":"26.15","chapter":26,"number":15,"text":"In Cases of difficulties or differences, either in point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in, or by any proceedings in Censures not agreeable to truth and order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that matter in difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not entrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or to impose their determination on the Churches or Officers.","segments":[{"text":"In Cases of difficulties or differences, either in point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in, or by any proceedings in Censures not agreeable to truth and order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that matter in difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not entrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or","proofs":["Acts 15:2, 4, 6, 22–23, 25"],"refs":[{"printed":"Acts 15:2, 4, 6, 22–23, 25","osis":["Acts.15.2","Acts.15.4","Acts.15.6","Acts.15.22-Acts.15.23","Acts.15.25"]}],"note":null},{"text":"to impose their determination on the Churches or Officers.","proofs":["2 Corinthians 1:24","1 John 4:1"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null}],"relations":{"lbcf1689":["26.15"],"savoy1658-modernized":["33.26"]},"diffs":[{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Administration;","position":null},{"text":"s","position":8},{"text":"Messengers","position":2}]}],"page":null,"leaf":null}]},{"number":27,"title":"Of the Communion of Saints","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in love, they have Communion in each others Gifts, and Graces, and are obliged to the performance of such Duties, public and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward Man.","segments":[{"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in love, they","proofs":["1 John 1:3","John 1:16","Philippians 3:10","Romans 6:5–6"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"John 1:16","osis":["John.1.16"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"have Communion in each others Gifts, and Graces, and are obliged to the performance of such Duties, public and private, in an orderly way,","proofs":["Ephesians 4:15–16","1 Corinthians 12:7","3:21–23"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"3:21–23","osis":["1Cor.3.21-1Cor.3.23"]}],"note":null},{"text":"as do conduce to their mutual good, both in the inward and outward Man.","proofs":["1 Thessalonians 5:11, 14","Romans 1:12","1 John 3:17–18","Galatians 6:10"],"refs":[{"printed":"1 Thessalonians 5:11, 14","osis":["1Thess.5.11","1Thess.5.14"]},{"printed":"Romans 1:12","osis":["Rom.1.12"]},{"printed":"1 John 3:17–18","osis":["1John.3.17-1John.3.18"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{"lbcf1689":["27.1"],"savoy1658-modernized":["27.1"],"wcf1646-modernized":["26.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"although they are not made thereby one Person with him,","position":null},{"text":"in an orderly way,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"in an orderly way,","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in performing such other Spiritual Services, as tend to their mutual Edification; as also in relieving each other in outward things, according to their several Abilities, and Necessities; which Communion, according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in Families, or Churches, yet as God offers opportunity, is to be extended to all the Household of Faith, even all those who in every place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man has in his Goods and Possessions.","segments":[{"text":"Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in performing such other Spiritual Services, as tend to their mutual Edification; as also in relieving each other in","proofs":["Hebrews 10:24–25","3:12–13"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"3:12–13","osis":["Heb.3.12-Heb.3.13"]}],"note":null},{"text":"outward things, according to their several Abilities, and Necessities; which Communion, according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in","proofs":["Acts 11:29–30"],"refs":[{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]}],"note":null},{"text":"Families, or","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"Churches, yet as God offers opportunity, is to be extended to all the Household of Faith, even all those who in every place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, do not take away, or","proofs":["1 Corinthians 12:14–27"],"refs":[{"printed":"1 Corinthians 12:14–27","osis":["1Cor.12.14-1Cor.12.27"]}],"note":null},{"text":"infringe the Title or Property which each Man has in his Goods and Possessions.","proofs":["Acts 5:4","Ephesians 4:28"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"relations":{"lbcf1689":["27.2"],"savoy1658-modernized":["27.2"],"wcf1646-modernized":["26.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"according to the Rule of the Gospel, though especially to be exercised by them, in the Relations wherein they stand, whether in Families, or Churches, yet","position":null},{"text":"to all the Household of Faith, even","position":null},{"text":"nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man has in his Goods and Possessions.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"by Profession,","position":null},{"text":"according to the Rule of the Gospel,","position":null},{"text":"to all the Household of Faith, even","position":null},{"text":"nevertheless their Communion one with another as Saints, do not take away, or infringe the Title or Property which each Man has in his Goods and Possessions.","position":null}]}],"page":null,"leaf":null}]},{"number":28,"title":"Of Baptism and the Lord’s Supper","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Baptism and the Lord’s Supper, are Ordinances of positive and sovereign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the World.","segments":[{"text":"Baptism and the Lord’s Supper, are Ordinances of positive and sovereign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the World.","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["28.1"],"wcf1646-modernized":["27.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Lord’s","position":null},{"text":"are Ordinances of positive and sovereign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end","position":null},{"text":"World.","position":null}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"These holy Appointments are to be administered by those only, who are qualified, and thereunto called according to the Commission of Christ.","segments":[{"text":"These holy Appointments are to be administered by those only, who are qualified, and thereunto called according to the Commission of Christ.","proofs":["Matthew 28:19","1 Corinthians 4:1"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null}],"relations":{"lbcf1689":["28.2"],"wcf1646-modernized":["27.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"These holy Appointments are to","position":null},{"text":"administered by those","position":null},{"text":"who are qualified, and thereunto called according to the Commission of","position":null}]}],"page":null,"leaf":null}]},{"number":29,"title":"Of Baptism","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his fellowship with him, in his Death and Resurrection; of his being engrafted into him; of Remission of Sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of Life.","segments":[{"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his fellowship with him, in his Death and Resurrection; of his being engrafted into him; of","proofs":["Romans 6:3–5","Colossians 2:12","Galatians 3:27"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"Remission of Sins; and of his","proofs":["Mark 1:4","Acts 26:16"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 26:16","osis":["Acts.26.16"]}],"note":null},{"text":"giving up unto God, through Jesus Christ, to live and walk in newness of Life.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"relations":{"lbcf1689":["29.1"],"savoy1658-modernized":["29.1"],"wcf1646-modernized":["28.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"an Ordinance","position":null},{"text":"to be unto","position":null},{"text":"fellowship with him, in his Death and Resurrection; of his being engrafted","position":null},{"text":"him;","position":null},{"text":"live and","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"an Ordinance","position":null},{"text":"fellowship with him, in his Death and Resurrection; of his being engrafted","position":null},{"text":"him;","position":null},{"text":"live and","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordinance.","segments":[{"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordinance.","proofs":["Mark 16:16","Acts 8:37–38"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 8:37–38","osis":["Acts.8.37-Acts.8.38"]}],"note":null}],"relations":{"lbcf1689":["29.2"],"wcf1646-modernized":["28.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"who","position":null},{"text":"Repentance towards God,","position":null},{"text":"to our Lord Jesus, are","position":null},{"text":"only proper Subjects","position":null},{"text":"this Ordinance.","position":null}]}],"page":null,"leaf":null},{"id":"29.3","chapter":29,"number":3,"text":"The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.","segments":[{"text":"The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.","proofs":["Matthew 28:19–20","Acts 8:38"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":null}],"relations":{"lbcf1689":["29.3"],"savoy1658-modernized":["29.2"],"wcf1646-modernized":["28.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"wherein","position":null},{"text":"Spirit.","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"wherein","position":null},{"text":"Spirit.","position":null}]}],"page":null,"leaf":null},{"id":"29.4","chapter":29,"number":4,"text":"Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.","segments":[{"text":"Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.","proofs":["Matthew 3:16","John 3:23"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]}],"note":null}],"relations":{"lbcf1689":["29.4"],"wcf1646-modernized":["28.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Immersion, or","position":null},{"text":"in","position":2},{"text":"to","position":null},{"text":"due Administration of this Ordinance.","position":null}]}],"page":null,"leaf":null}]},{"number":30,"title":"Of the Lord’s Supper","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual remembrance, and showing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, their spiritual Nourishment, and Growth in him, their further engagement in, and to all Duties which they owe unto him; and to be a Bond and Pledge of their Communion with him, and with each other.","segments":[{"text":"The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual remembrance, and showing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, their spiritual Nourishment, and Growth in him, their further engagement in, and to all Duties which they owe unto him;","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"and to be a Bond and Pledge of their Communion with him, and with each other.","proofs":["1 Corinthians 10:16–17, 21"],"refs":[{"printed":"1 Corinthians 10:16–17, 21","osis":["1Cor.10.16-1Cor.10.17","1Cor.10.21"]}],"note":null}],"relations":{"lbcf1689":["30.1"],"savoy1658-modernized":["30.1"],"wcf1646-modernized":["29.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The Supper of the","position":null},{"text":"was instituted by him,","position":null},{"text":"same","position":null},{"text":"es","position":2},{"text":"and showing forth","position":null},{"text":"Confirmation of","position":null},{"text":"Faith of Believers in","position":null},{"text":"the","position":8},{"text":"and","position":2}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The Supper of the","position":null},{"text":"was instituted by him,","position":null},{"text":"same","position":null},{"text":"Confirmation of","position":null},{"text":"Faith","position":null},{"text":"Believers in","position":null},{"text":"the","position":8}]}],"page":null,"leaf":null},{"id":"30.2","chapter":30,"number":2,"text":"In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.","segments":[{"text":"In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all","proofs":["Hebrews 9:25–26, 28"],"refs":[{"printed":"Hebrews 9:25–26, 28","osis":["Heb.9.25-Heb.9.26","Heb.9.28"]}],"note":null},{"text":"possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.","proofs":["1 Corinthians 11:24","Matthew 26:26–27"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]},{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null}],"relations":{"lbcf1689":["30.2"],"savoy1658-modernized":["30.2"],"wcf1646-modernized":["29.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Ordinance","position":null},{"text":"Memorial","position":null},{"text":"e","position":26},{"text":"own","position":null},{"text":"the","position":10}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Ordinance","position":null}]}],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"The Lord Jesus has in this Ordinance, appointed his Ministers to Pray, and Bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy Use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.","segments":[{"text":"The Lord Jesus has in this Ordinance, appointed his Ministers to Pray, and Bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy Use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["30.3"],"savoy1658-modernized":["30.3"],"wcf1646-modernized":["29.3"]},"diffs":[],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"The denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.","segments":[{"text":"The denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.","proofs":["Matthew 26:26–28","15:9","Exodus 20:4–5"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"15:9","osis":["Matt.15.9"]},{"printed":"Exodus 20:4–5","osis":["Exod.20.4-Exod.20.5"]}],"note":null}],"relations":{"lbcf1689":["30.4"],"savoy1658-modernized":["30.4"],"wcf1646-modernized":["29.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":null}]}],"page":null,"leaf":null},{"id":"30.5","chapter":30,"number":5,"text":"The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the Name of the things they represent, to wit, the Body and Blood of Christ, albeit in Substance and Nature, they still remain truly and only Bread and Wine, as they were before.","segments":[{"text":"The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the Name of the things they represent, to wit, the Body and Blood of Christ, albeit in Substance and Nature, they still remain truly and only","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Bread and Wine, as they were before.","proofs":["1 Corinthians 11:26, 28"],"refs":[{"printed":"1 Corinthians 11:26, 28","osis":["1Cor.11.26","1Cor.11.28"]}],"note":null}],"relations":{"lbcf1689":["30.5"],"savoy1658-modernized":["30.5"],"wcf1646-modernized":["29.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"although in terms used figuratively,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"although in terms used figuratively,","position":null}]}],"page":null,"leaf":null},{"id":"30.6","chapter":30,"number":6,"text":"The Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthrows the Nature of the Ordinance, and has been, and is the cause of manifold Superstitions, yea, of gross Idolatries.","segments":[{"text":"The Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthrows the","proofs":["Acts 3:21","Luke 24:6, 39"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Luke 24:6, 39","osis":["Luke.24.6","Luke.24.39"]}],"note":null},{"text":"Nature of the Ordinance, and has been, and is the cause of manifold Superstitions, yea, of gross Idolatries.","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"relations":{"lbcf1689":["30.6"],"savoy1658-modernized":["30.6"],"wcf1646-modernized":["29.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"The","position":null},{"text":"Ordinance,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"The","position":null},{"text":"Ordinance,","position":null}]}],"page":null,"leaf":null},{"id":"30.7","chapter":30,"number":7,"text":"Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.","segments":[{"text":"Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.","proofs":["1 Corinthians 10:16","11:23–26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["30.7"],"savoy1658-modernized":["30.7"],"wcf1646-modernized":["29.7"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":1},{"text":"the","position":3}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":1},{"text":"the","position":3}]}],"page":null,"leaf":null},{"id":"30.8","chapter":30,"number":8,"text":"All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord’s Table, and cannot, without great Sin against him, while they remain such, partake of these Holy Mysteries, or be admitted thereunto: Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","segments":[{"text":"All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord’s Table, and cannot, without great Sin against him, while they remain such, partake of these Holy Mysteries,","proofs":["2 Corinthians 6:14–15"],"refs":[{"printed":"2 Corinthians 6:14–15","osis":["2Cor.6.14-2Cor.6.15"]}],"note":null},{"text":"or be admitted thereunto: Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","proofs":["1 Corinthians 11:29","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"relations":{"lbcf1689":["30.8"],"savoy1658-modernized":["30.8"],"wcf1646-modernized":["29.8"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Christ,","position":null},{"text":"him,","position":null},{"text":"Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","position":null}]}],"page":null,"leaf":null}]},{"number":31,"title":"Of the state of Man after Death, and of the Resurrection of the Dead","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The Bodies of Men after Death return to Dust, and see Corruption; but their Souls, (which neither die nor sleep) having an immortal Subsistence, immediately return to God who gave them: The Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to the Judgment of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledges none.","segments":[{"text":"The Bodies of Men after Death return to Dust, and see Corruption; but their Souls, (which neither die nor sleep) having an immortal Subsistence, immediately","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"return to God who gave them: The Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to","proofs":["Luke 23:43","2 Corinthians 5:1, 6, 8","Philippians 1:23","Hebrews 12:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"the Judgment of the great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledges none.","proofs":["Jude 6–7","1 Peter 3:19","Luke 16:23–24"],"refs":[{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]}],"note":null}],"relations":{"lbcf1689":["31.1"],"savoy1658-modernized":["31.1"],"wcf1646-modernized":["32.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Paradise,","position":null},{"text":"are with Christ, and","position":null},{"text":"s","position":21}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Paradise,","position":null},{"text":"are with Christ, and","position":null}]}],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"At the last Day, such of the Saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the self-same Bodies, and none other; although with different Qualities, which shall be united again to their Souls for ever.","segments":[{"text":"At the last Day, such of the Saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the self-same Bodies, and","proofs":["1 Corinthians 15:51–52","1 Thessalonians 4:17"],"refs":[{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"none other; although with different","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"Qualities, which shall be united again to their Souls for ever.","proofs":["1 Corinthians 15:42–43"],"refs":[{"printed":"1 Corinthians 15:42–43","osis":["1Cor.15.42-1Cor.15.43"]}],"note":null}],"relations":{"lbcf1689":["31.2"],"savoy1658-modernized":["31.2"],"wcf1646-modernized":["32.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"of the Saints","position":null},{"text":"sleep,","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"of the Saints","position":null},{"text":"sleep,","position":null}]}],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"The Bodies of the unjust shall, by the Power of Christ, be raised to dishonor; the Bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious Body.","segments":[{"text":"The Bodies of the unjust shall, by the Power of Christ, be raised to dishonor; the Bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious Body.","proofs":["Acts 24:15","John 5:28–29","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"relations":{"lbcf1689":["31.3"],"savoy1658-modernized":["31.3"],"wcf1646-modernized":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the Last Judgment","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"God has appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ, to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.","segments":[{"text":"God has appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the","proofs":["Acts 17:31","John 5:22, 27"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]},{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]}],"note":null},{"text":"Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ,","proofs":["1 Corinthians 6:3","Jude 6"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]}],"note":null},{"text":"to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.","proofs":["2 Corinthians 5:10","Ecclesiastes 12:14","Matthew 12:36","Romans 14:10, 12","Matthew 25:32–46"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"Matthew 25:32–46","osis":["Matt.25.32-Matt.25.46"]}],"note":null}],"relations":{"lbcf1689":["32.1"],"savoy1658-modernized":["32.1"],"wcf1646-modernized":["33.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"the","position":5}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"The End of God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fullness of Joy and Glory, with Everlasting Reward, in the Presence of the Lord: But the Wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.","segments":[{"text":"The End of God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fullness of Joy and Glory, with Everlasting Reward, in the Presence","proofs":["Romans 9:22–23"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]}],"note":null},{"text":"of the Lord: But the Wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and","proofs":["Matthew 25:21, 34","2 Timothy 4:8"],"refs":[{"printed":"Matthew 25:21, 34","osis":["Matt.25.21","Matt.25.34"]},{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.","proofs":["Matthew 25:46","Mark 9:48","2 Thessalonians 1:7–10"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]},{"printed":"Mark 9:48","osis":["Mark.9.48"]},{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null}],"relations":{"lbcf1689":["32.2"],"savoy1658-modernized":["32.2"],"wcf1646-modernized":["33.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Eternal","position":2},{"text":"Glory, with Everlasting Reward, in","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Eternal","position":2}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"As Christ would have us to be certainly persuaded, that there shall be a Day of Judgment, both to deter all Men from Sin, and for the greater Consolation of the Godly, in their Adversity, so will he have that Day unknown to Men, that they may shake off all carnal Security, and be always watchful, because they know not at what Hour the Lord will come, and may ever be prepared to say, Come, Lord Jesus, come quickly. Amen.","segments":[{"text":"As Christ would have us to be certainly persuaded, that there shall be a Day of Judgment, both to deter all Men from Sin, and for the greater","proofs":["2 Corinthians 5:10–11"],"refs":[{"printed":"2 Corinthians 5:10–11","osis":["2Cor.5.10-2Cor.5.11"]}],"note":null},{"text":"Consolation of the Godly, in their Adversity, so will he have that Day unknown to Men, that they may shake off all carnal Security, and be always watchful, because they know not at what Hour the","proofs":["2 Thessalonians 1:5–7"],"refs":[{"printed":"2 Thessalonians 1:5–7","osis":["2Thess.1.5-2Thess.1.7"]}],"note":null},{"text":"Lord will come, and may ever be prepared to say,","proofs":["Mark 13:35–37","Luke 12:35–36"],"refs":[{"printed":"Mark 13:35–37","osis":["Mark.13.35-Mark.13.37"]},{"printed":"Luke 12:35–36","osis":["Luke.12.35-Luke.12.36"]}],"note":null},{"text":"Come, Lord Jesus, come quickly. Amen.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{"lbcf1689":["32.3"],"savoy1658-modernized":["32.3"],"wcf1646-modernized":["33.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"ever be","position":null}]},{"source":"savoy1658-modernized","type":"earlier","segments":[{"text":"Day of","position":null},{"text":"ever be","position":null}]}],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"lbcf1677","kind":"confession","title":"Second London Baptist Confession of Faith (first printing)","short":"2LCF 1677","aliases":["1677 Confession","Second London Confession (1677)","A Confession of Faith (1677)"],"authors":["Elders and brethren of the Particular Baptist churches in London and the country"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1677,"adopted":[]},"year":1677,"edition":"The first printing, 1677","source":"https://archive.org/details/bim_early-english-books-1641-1700_a-confession-of-faith-p_1677","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1689","relation":"edition"},{"document":"savoy1658","relation":"revises"},{"document":"wcf1646","relation":"revises"}],"provenance":{"witness":{"title":"A Confession of Faith. Put forth by the Elders and Brethren Of many Congregations of Christians (baptized upon Profession of their Faith) in London and the Country","edition":"The first printing, 1677","published":1677,"place":"London","catalog":["Wing C5794","ESTC R25352"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_a-confession-of-faith-p_1677","pdf":"https://assets.symbolics.dev/2ff1b4fe0ed16289669c597343c79e715e7f754f9ca3ec6ef2f5831d97f3c932/bim_early-english-books-1641-1700_a-confession-of-faith-p_1677.pdf","sha256":"2ff1b4fe0ed16289669c597343c79e715e7f754f9ca3ec6ef2f5831d97f3c932","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_a-confession-of-faith-p_1677/bim_early-english-books-1641-1700_a-confession-of-faith-p_1677.pdf"},"transcription":{"from":"eebo-tcp:A34255","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_a-confession-of-faith-p_1677_0","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs where A34255 and `lbcf1689` differ, and the TCP’s gaps"}]},"license":"public-domain","notes":"The first printing of the confession, “Printed in the Year, 1677”, without a printer’s name or place (Wing gives London), as EEBO-TCP transcribed it (A34255). The text `lbcf1689` follows is the fifth edition of 1720. Its preface, “To the Judicious and Impartial Reader”, is in `prose/preface.md`, and its appendix on baptism in `prose/appendix.md`. It was checked against the issue with Benjamin Harris’s imprint (London, 1677), of the same setting. Every departure from A34255 is in `confessions/lbcf1677/EMENDATIONS.md`."},"chapter_count":32,"paragraph_count":160,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/lbcf1677","chapters":[{"number":1,"title":"Of the Holy Scriptures","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience; Although the light of Nature, and the works of Creation and Providence do so far manifest the goodness, wisdom and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and His will, which is necessary unto Salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that His will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the flesh, and the malice of Satan, and of the World, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceased.","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience; Although the","proofs":["2 Timothy 3:15–17","Isaiah 8:20","Luke 16:29, 31","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"light of Nature, and the works of Creation and Providence do so far manifest the goodness, wisdom and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and His will, which is necessary unto Salvation.","proofs":["Romans 1:19–21","2:14–15","Psalm 19:1–3"],"refs":[{"printed":"Romans 1:19–21","osis":["Rom.1.19-Rom.1.21"]},{"printed":"2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]}],"note":null},{"text":"Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that His will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the flesh, and the malice of Satan, and of the World, to commit the same wholly unto","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"writing; which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceased.","proofs":["Proverbs 22:19–21","Romans 15:4","2 Peter 1:19–20"],"refs":[{"printed":"Proverbs 22:19–21","osis":["Prov.22.19-Prov.22.21"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"2 Peter 1:19–20","osis":["2Pet.1.19-2Pet.1.20"]}],"note":null}],"relations":{"lbcf1689":["1.1"],"savoy1658":["1.1"],"wcf1646":["1.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience;","position":null},{"text":"s","position":32}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience;","position":null},{"text":"s","position":32}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the Name of Holy Scripture or the Word of God written; are now contained all the Books of the Old and New Testament which are these, Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Of the new Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Phillippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the inspiration of God, to be the rule of Faith and Life.","segments":[{"text":"Under the Name of Holy Scripture or the Word of God written; are now contained all the Books of the Old and New Testament which are these, Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Of the new Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Phillippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the inspiration of God, to be the rule of Faith and Life.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"relations":{"lbcf1689":["1.2"],"savoy1658":["1.2"],"wcf1646":["1.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"1","position":1},{"text":"2","position":1},{"text":"1","position":2},{"text":"2","position":2},{"text":"1","position":3},{"text":"2","position":3},{"text":"1","position":4},{"text":"2","position":4},{"text":"1","position":5},{"text":"2","position":5},{"text":"1","position":6},{"text":"2","position":6},{"text":"the","position":17}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha not being of Divine inspiration, are no part of the Canon (or rule) of the Scripture, and therefore are of no authority to the Church of God, nor to be any otherwise approved or made use of, then other humane writings.","segments":[{"text":"The Books commonly called Apocrypha not being of Divine inspiration, are no part of the Canon (or rule) of the Scripture, and therefore are of no authority to the Church of God, nor to be any otherwise approved or made use of, then other humane writings.","proofs":["Luke 24:27, 44","Romans 3:2"],"refs":[{"printed":"Luke 24:27, 44","osis":["Luke.24.27","Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null}],"relations":{"lbcf1689":["1.3"],"savoy1658":["1.3"],"wcf1646":["1.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"(or rule)","position":null},{"text":"to","position":1}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"(or rule)","position":null},{"text":"to","position":1},{"text":"then","position":null}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the Holy Scripture for which it ought to be believed dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth it self) the Author thereof; therefore it is to be received, because it is the Word of God.","segments":[{"text":"The Authority of the Holy Scripture for which it ought to be believed dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth it self) the Author thereof; therefore it is to be received, because it is the Word of God.","proofs":["2 Peter 1:19–21","2 Timothy 3:16","2 Thessalonians 2:13","1 John 5:9"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]},{"printed":"1 John 5:9","osis":["1John.5.9"]}],"note":null}],"relations":{"lbcf1689":["1.4"],"savoy1658":["1.4"],"wcf1646":["1.4"]},"diffs":[],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the Doctrine, and the Majesty of the stile, the consent of all the parts, the scope of the whole (which is to give all glory to God) the full discovery it makes of the only way of mans salvation, and many other incomparable Excellencies, and intire perfections thereof, are arguments whereby it doth abundantly evidence it self to be the Word of God; yet notwithstanding; our full perswasion, and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","segments":[{"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the Doctrine, and the Majesty of the stile, the consent of all the parts, the scope of the whole (which is to give all glory to God) the full discovery it makes of the only way of mans salvation, and many other incomparable Excellencies, and intire perfections thereof, are arguments whereby it doth abundantly evidence it self to be the Word of God; yet notwithstanding; our full perswasion, and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","proofs":["John 16:13–14","1 Corinthians 2:10–12","1 John 2:2, 20, 27"],"refs":[{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 Corinthians 2:10–12","osis":["1Cor.2.10-1Cor.2.12"]},{"printed":"1 John 2:2, 20, 27","osis":["1John.2.2","1John.2.20","1John.2.27"]}],"note":null}],"relations":{"lbcf1689":["1.5"],"savoy1658":["1.5"],"wcf1646":["1.5"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"of God,","position":null},{"text":"s","position":3},{"text":"and","position":4},{"text":"and","position":5},{"text":"s","position":17}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"of God,","position":null},{"text":"s","position":3},{"text":"and","position":4},{"text":"and","position":5},{"text":"s","position":17}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Councel of God concerning all things necessary for his own Glory, Mans Salvation, Faith and Life, is either expressely set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the Church common to humane actions and societies; which are to be ordered by the light of nature, and Christian prudence according to the general rules of the Word, which are always to be observed.","segments":[{"text":"The whole Councel of God concerning all things necessary for his own Glory, Mans Salvation, Faith and Life, is either expressely set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men. Nevertheless we acknowledge the","proofs":["2 Timothy 3:15–17","Galatians 1:8–9"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]}],"note":null},{"text":"inward illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the Church common to humane actions and societies; which are to be","proofs":["John 6:45","1 Corinthians 2:9–12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–12","osis":["1Cor.2.9-1Cor.2.12"]}],"note":null},{"text":"ordered by the light of nature, and Christian prudence according to the general rules of the Word, which are always to be observed.","proofs":["1 Corinthians 11:13–14","14:26, 40"],"refs":[{"printed":"1 Corinthians 11:13–14","osis":["1Cor.11.13-1Cor.11.14"]},{"printed":"14:26, 40","osis":["1Cor.14.26","1Cor.14.40"]}],"note":null}],"relations":{"lbcf1689":["1.6"],"savoy1658":["1.6"],"wcf1646":["1.6"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"or necessarily contained","position":null},{"text":"the Holy","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"or necessarily contained","position":null},{"text":"the Holy","position":null}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.","proofs":["Psalm 19:7","119:130"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"119:130","osis":["Ps.119.130"]}],"note":null}],"relations":{"lbcf1689":["1.7"],"savoy1658":["1.7"],"wcf1646":["1.7"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":3}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"to","position":3}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew, (which was the Native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the Nations being immediately inspired by God, and by his singular care and Providence kept pure in all Ages, are therefore authentical; so as in all controversies of Religion the Church is finally to appeal unto them But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.","segments":[{"text":"The Old Testament in Hebrew, (which was the Native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the Nations being immediately inspired by God, and by his singular care and Providence kept pure in all Ages, are therefore","proofs":["Romans 3:2"],"refs":[{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null},{"text":"authentical; so as in all controversies of Religion the Church is finally to appeal unto them","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read","proofs":["Acts 15:15"],"refs":[{"printed":"Acts 15:15","osis":["Acts.15.15"]}],"note":null},{"text":"and search them, therefore they are to be translated into the vulgar language of every Nation, unto which they","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"come, that the Word of God dwelling","proofs":["1 Corinthians 14:6, 9, 11–12, 24, 28"],"refs":[{"printed":"1 Corinthians 14:6, 9, 11–12, 24, 28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.24","1Cor.14.28"]}],"note":null},{"text":"plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"relations":{"lbcf1689":["1.8"],"savoy1658":["1.8"],"wcf1646":["1.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":5},{"text":"have","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":5},{"text":"a","position":31}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"a","position":31}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible rule of interpretation of Scripture is the Scripture it self: And therefore when there is a question about the true and full sense of any Scripture (which is not manifold but one) it must be searched by other places that speak more clearly.","segments":[{"text":"The infallible rule of interpretation of Scripture is the Scripture it self: And therefore when there is a question about the true and full sense of any Scripture (which is not manifold but one) it must be searched by other places that speak more clearly.","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"relations":{"lbcf1689":["1.9"],"savoy1658":["1.9"],"wcf1646":["1.9"]},"diffs":[],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The supream judge by which all controversies of Religion are to be determined, and all Decrees of Councels, opinions of antient Writers, Doctrines of men, and private Spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.","segments":[{"text":"The supream judge by which all controversies of Religion are to be determined, and all Decrees of Councels, opinions of antient Writers, Doctrines of men, and private Spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.","proofs":["Matthew 22:29, 31","Ephesians 2:20","Acts 28:23"],"refs":[{"printed":"Matthew 22:29, 31","osis":["Matt.22.29","Matt.22.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:23","osis":["Acts.28.23"]}],"note":null}],"relations":{"lbcf1689":["1.10"],"savoy1658":["1.10"],"wcf1646":["1.10"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"c","position":4},{"text":"t","position":4}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"t","position":4}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"t","position":4},{"text":"Scripture delivered by the","position":null},{"text":"into which","position":null},{"text":"so delivered, our faith is finally resolved.","position":null}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God and of the Holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"The Lord our God is but one only living, and true God; whose subsistence is in and of himself, infinite in being, and perfection, whose Essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light, which no man can approach unto, who is immutable, immense, eternal, incomprehensible, Almighty, every way infinit, most holy, most wise, most free, most absolute, working all things according to the councel of his own immutable, and most righteous will, for his own glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him, and withall most just, and terrible in his judgements, hating all sin, and who will by no means clear the guilty.","segments":[{"text":"The Lord our God is but one only living, and true God; whose","proofs":["1 Corinthians 8:4, 6","Deuteronomy 6:4"],"refs":[{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"subsistence is in and of himself,","proofs":["Jeremiah 10:10","Isaiah 48:12"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"Isaiah 48:12","osis":["Isa.48.12"]}],"note":null},{"text":"infinite in being, and perfection, whose Essence cannot be comprehended by any but himself;","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"a most pure spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"invisible, without body, parts, or passions, who only hath immortality, dwelling in the light, which no man can approach unto, who is","proofs":["1 Timothy 1:17","Deuteronomy 4:15–16"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"immutable,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"immense,","proofs":["1 Kings 8:27","Jeremiah 23:23"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]},{"printed":"Jeremiah 23:23","osis":["Jer.23.23"]}],"note":null},{"text":"eternal, incomprehensible,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"Almighty, every way infinit,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null},{"text":"most holy, most wise, most free, most absolute,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null},{"text":"working all things according to the councel of his own immutable, and most righteous will,","proofs":["Psalm 115:3","Isaiah 46:10"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null},{"text":"for his own glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin,","proofs":["Proverbs 16:4","Romans 11:36"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"the rewarder of them that diligently seek him, and withall most just,","proofs":["Exodus 34:6–7","Hebrews 11:6"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and terrible in his judgements,","proofs":["Nehemiah 9:32–33"],"refs":[{"printed":"Nehemiah 9:32–33","osis":["Neh.9.32-Neh.9.33"]}],"note":null},{"text":"hating all sin, and who will by no means clear the","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"guilty.","proofs":["Exodus 34:7","Nahum 1:2–3"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]},{"printed":"Nahum 1:2–3","osis":["Nah.1.2-Nah.1.3"]}],"note":null}],"relations":{"lbcf1689":["2.1"],"savoy1658":["2.1"],"wcf1646":["2.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"who","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The Lord our God","position":null},{"text":"whose subsistence","position":null},{"text":"in and of himself,","position":null},{"text":"whose Essence cannot be comprehended by any but himself;","position":null},{"text":"who only hath immortality, dwelling in the light, which no man can approach unto, who is","position":null},{"text":"every way infinit, most holy,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"The Lord our God","position":null},{"text":"whose subsistence","position":null},{"text":"in and of himself,","position":null},{"text":"whose Essence cannot be comprehended by any but himself;","position":null},{"text":"who only hath immortality, dwelling in the light, which no man can approach unto, who is","position":null},{"text":"every way infinit, most holy,","position":null}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God having all life, glory, goodness, blessedness, in and of himself: is alone in, and unto himself all-sufficient, not standing in need of any Creature which he hath made, nor deriving any glory from them, but onely manifesting his own glory in, by, unto, and upon them, he is the alone fountain of all Being, of whom, through whom, and to whom are all things, and he hath most soveraign dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independant upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Councels, in all his Works, and in all his Commands; to him is due from Angels and men, whatsoever worship, service, or obedience as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","segments":[{"text":"God having all life,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null},{"text":"glory,","proofs":["Psalm 148:13"],"refs":[{"printed":"Psalm 148:13","osis":["Ps.148.13"]}],"note":null},{"text":"goodness, blessedness, in and of himself: is alone in, and unto himself all-sufficient, not","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"standing in need of any Creature which he hath made, nor deriving any glory from them, but onely manifesting his own glory in, by, unto, and upon them, he is the alone fountain of all Being,","proofs":["Job 22:2–3"],"refs":[{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"of whom, through whom, and to whom are all things, and he hath most soveraign","proofs":["Romans 11:34–36"],"refs":[{"printed":"Romans 11:34–36","osis":["Rom.11.34-Rom.11.36"]}],"note":null},{"text":"dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight","proofs":["Daniel 4:25, 34–35"],"refs":[{"printed":"Daniel 4:25, 34–35","osis":["Dan.4.25","Dan.4.34-Dan.4.35"]}],"note":null},{"text":"all things are open and manifest, his knowledge is","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"infinite, infallible, and independant upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Councels, in","proofs":["Ezekiel 11:5","Acts 15:18"],"refs":[{"printed":"Ezekiel 11:5","osis":["Ezek.11.5"]},{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"all his Works, and in all his Commands; to him is due","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"from Angels and men, whatsoever worship, service, or obedience as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","proofs":["Revelation 5:12–14"],"refs":[{"printed":"Revelation 5:12–14","osis":["Rev.5.12-Rev.5.14"]}],"note":null}],"relations":{"lbcf1689":["2.2"],"savoy1658":["2.2"],"wcf1646":["2.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"c","position":6}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"having","position":null},{"text":"he","position":6},{"text":"all creatures,","position":null},{"text":"c","position":6}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"having","position":null},{"text":"he","position":6},{"text":"all creatures,","position":null},{"text":"c","position":6},{"text":"as Creatures they owe unto the Creator, and whatever","position":null},{"text":"further","position":null}]}],"page":null,"leaf":null},{"id":"2.3","chapter":2,"number":3,"text":"In this divine and infinite Being there are three subsistences, the Father the Word (or Son) and Holy Spirit, of one substance, power, and Eternity, each having the whole Divine Essence, yet the Essence undivided, the Father is of none neither begotten nor proceeding, the Son is Eternally begotten of the Father, the holy Spirit proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in nature and Being; but distinguished by several peculiar, relative properties, and personal relations; which doctrine of the Trinity is the foundation of all our Communion with God, and comfortable dependance on him.","segments":[{"text":"In this divine and infinite Being there are three subsistences, the Father the Word (or Son) and Holy Spirit, of one substance, power, and Eternity, each having the whole Divine Essence,","proofs":["1 John 5:7","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"yet the Essence undivided, the Father is of none neither begotten nor proceeding, the Son is","proofs":["Exodus 3:14","John 14:11","1 Corinthians 8:6"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"John 14:11","osis":["John.14.11"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"Eternally begotten of the Father, the holy Spirit","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null},{"text":"proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in nature and Being; but distinguished by several peculiar, relative properties, and personal relations; which doctrine of the Trinity is the foundation of all our Communion with God, and comfortable dependance on him.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"lbcf1689":["2.3"],"savoy1658":["2.3"],"wcf1646":["2.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"this divine and infinite Being there are three subsistences,","position":null},{"text":"Father","position":1},{"text":"Word (or Son) and Holy Spirit,","position":null},{"text":"each having","position":null},{"text":"whole Divine Essence, yet","position":null},{"text":"Essence undivided,","position":null},{"text":"Spirit","position":2},{"text":"all infinite, without beginning, therefore but one God, who is not to be divided in nature and Being; but distinguished by several peculiar, relative properties, and personal relations;","position":null},{"text":"on","position":11}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"this divine and infinite Being there are three subsistences,","position":null},{"text":"Father","position":1},{"text":"Word (or Son) and Holy Spirit,","position":null},{"text":"each having","position":null},{"text":"whole Divine Essence, yet","position":null},{"text":"Essence undivided,","position":null},{"text":"Spirit","position":2},{"text":"all infinite, without beginning, therefore but one God, who is not to be divided in nature and Being; but distinguished by several peculiar, relative properties, and personal relations; which doctrine of the Trinity is the foundation of all our Communion with God, and comfortable dependance on him.","position":null}]}],"page":null,"leaf":null}]},{"number":3,"title":"Of Gods Decree","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"GOD hath Decreed in himself from all Eternity, by the most wise and holy Councel of his own will, freely and unchangeably, all things whatsoever comes to passe; yet so as thereby is God neither the author of sin, nor hath fellowship with any therin, nor is violence offered to the will of the Creature, nor yet is the liberty, or contingency of second causes taken away, but rather established, in which appears his wisdom in disposing all things, and power, and faithfulness in accomplishing his Decree.","segments":[{"text":"GOD hath Decreed in himself from all Eternity, by the most wise and holy Councel of his own will, freely and unchangeably, all things whatsoever comes to passe; yet so as thereby is God neither the author of sin,","proofs":["Isaiah 46:10","Ephesians 1:11","Hebrews 6:17","Romans 9:15, 18"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"Romans 9:15, 18","osis":["Rom.9.15","Rom.9.18"]}],"note":null},{"text":"nor hath fellowship with any therin, nor is violence offered to the will of the Creature, nor yet is the liberty, or contingency of second causes taken away, but rather","proofs":["James 1:15, 17","1 John 1:5"],"refs":[{"printed":"James 1:15, 17","osis":["Jas.1.15","Jas.1.17"]},{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"established, in which appears his wisdom in disposing all things, and power, and faithfulness","proofs":["Acts 4:27–28","John 19:11"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]},{"printed":"John 19:11","osis":["John.19.11"]}],"note":null},{"text":"in accomplishing his Decree.","proofs":["Numbers 23:19","Ephesians 1:3–5"],"refs":[{"printed":"Numbers 23:19","osis":["Num.23.19"]},{"printed":"Ephesians 1:3–5","osis":["Eph.1.3-Eph.1.5"]}],"note":null}],"relations":{"lbcf1689":["3.1"],"savoy1658":["3.1"],"wcf1646":["3.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"y","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"hath Decreed in himself","position":null},{"text":"all things","position":1},{"text":"is God neither","position":null},{"text":"nor hath fellowship with any therin,","position":null},{"text":"yet","position":2},{"text":"in which appears his wisdom in disposing all things, and power, and faithfulness in accomplishing his Decree.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"hath Decreed in himself","position":null},{"text":"all things","position":1},{"text":"is God neither","position":null},{"text":"nor hath fellowship with any therin,","position":null},{"text":"yet","position":2},{"text":"in which appears his wisdom in disposing all things, and power, and faithfulness in accomplishing his Decree.","position":null}]}],"page":null,"leaf":null},{"id":"3.2","chapter":3,"number":2,"text":"Although God knoweth whatsoever may, or can come to passe upon all supposed conditions; yet hath he not Decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.","segments":[{"text":"Although God knoweth whatsoever may, or can come to passe upon all supposed conditions; yet hath he not Decreed any thing,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"because he foresaw it as future, or as that which would come to pass upon such conditions.","proofs":["Romans 9:11, 13, 16, 18"],"refs":[{"printed":"Romans 9:11, 13, 16, 18","osis":["Rom.9.11","Rom.9.13","Rom.9.16","Rom.9.18"]}],"note":null}],"relations":{"lbcf1689":["3.2"],"savoy1658":["3.2"],"wcf1646":["3.2"]},"diffs":[],"page":null,"leaf":null},{"id":"3.3","chapter":3,"number":3,"text":"By the decree of God for the manifestation of his glory some men and Angels, are predestinated, or fore-ordained to Eternal Life, through Jesus Christ to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.","segments":[{"text":"By the decree of God for the manifestation of his glory some men and Angels, are predestinated, or fore-ordained to Eternal Life, through Jesus Christ to the","proofs":["1 Timothy 5:21","Matthew 25:41"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"praise of his glorious grace; others being left to act in their sin to their","proofs":["Ephesians 1:5–6"],"refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"note":null},{"text":"just condemnation, to the praise of his glorious justice.","proofs":["Romans 9:22–23","Jude 4"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null}],"relations":{"lbcf1689":["3.3"],"savoy1658":["3.3"],"wcf1646":["3.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"or","position":3},{"text":"Eternal Life, through Jesus Christ to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"or","position":3},{"text":"Eternal Life, through Jesus Christ to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.","position":null}]}],"page":null,"leaf":null},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and Men thus predestinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","segments":[{"text":"These Angels and Men thus predestinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"relations":{"lbcf1689":["3.4"],"savoy1658":["3.4"],"wcf1646":["3.4"]},"diffs":[],"page":null,"leaf":null},{"id":"3.5","chapter":3,"number":5,"text":"Those of mankind that are predestinated to life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Councel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his meer free grace and love; without any other thing in the creature as a condition or cause moving him thereunto.","segments":[{"text":"Those of mankind that are predestinated to life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Councel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his meer free grace and love;","proofs":["Ephesians 1:4, 9, 11","Romans 8:30","2 Timothy 1:9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4, 9, 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fore-ordained all the means thereunto, wherefore they who are elected, being faln in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his spirit working in due season, are justifyed, adopted, sanctified, and kept by his power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.","segments":[{"text":"As God hath appointed the Elect unto glory, so he hath by the eternal and most free purpose of his will, fore-ordained all the means thereunto, wherefore they who are elected, being faln in Adam,","proofs":["1 Peter 1:2","2 Thessalonians 2:13"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"are redeemed by Christ, are effectually","proofs":["1 Thessalonians 5:9–10"],"refs":[{"printed":"1 Thessalonians 5:9–10","osis":["1Thess.5.9-1Thess.5.10"]}],"note":null},{"text":"called unto faith in Christ, by his spirit working in due season, are justifyed, adopted, sanctified, and kept by his power through faith","proofs":["Romans 8:30","2 Thessalonians 2:13"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"only.","proofs":["John 10:26","17:9","6:64"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"6:64","osis":["John.6.64"]}],"note":null}],"relations":{"lbcf1689":["3.6"],"savoy1658":["3.6"],"wcf1646":["3.6"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"he hath","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"he hath","position":null},{"text":"or","position":6}]}],"page":null,"leaf":null},{"id":"3.7","chapter":3,"number":7,"text":"The Doctrine of this high mystery of predestination, is to be handled with special prudence, and care; that men attending the will of God revealed in his word, and yeilding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation, to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high mystery of predestination, is to be handled with special prudence, and care; that men attending the will of God revealed in his word, and yeilding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter","proofs":["1 Thessalonians 1:4–5","2 Peter 1:10"],"refs":[{"printed":"1 Thessalonians 1:4–5","osis":["1Thess.1.4-1Thess.1.5"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"of praise, reverence, and admiration of God, and","proofs":["Ephesians 1:6","Romans 11:33"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"of humility, diligence, and abundant","proofs":["Romans 11:5–6"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]}],"note":null},{"text":"consolation, to all that sincerely obey the Gospel.","proofs":["Luke 10:20"],"refs":[{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"relations":{"lbcf1689":["3.7"],"savoy1658":["3.8"],"wcf1646":["3.8"]},"diffs":[],"page":null,"leaf":null}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to Create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.","segments":[{"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of","proofs":["John 1:2–3","Hebrews 1:2","Job 26:13"],"refs":[{"printed":"John 1:2–3","osis":["John.1.2-John.1.3"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]}],"note":null},{"text":"his eternal power, wisdom, and goodness, to Create or make the world, and all things therein,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"whether visible or invisible, in the space of six days, and all very good.","proofs":["Colossians 1:16","Genesis 2:1–2"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Genesis 2:1–2","osis":["Gen.2.1-Gen.2.2"]}],"note":null}],"relations":{"lbcf1689":["4.1"],"savoy1658":["4.1"],"wcf1646":["4.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"In the beginning","position":null},{"text":"Spirit,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"In the beginning","position":null},{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other Creatures, he Created man, male and female, with reasonable and immortal souls, rendring them fit unto that life to God, for which they were Created; being made after the image of God, in knowledge, righteousness, and true holyness; having the Law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.","segments":[{"text":"After God had made all other Creatures, he Created man, male and female, with","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"reasonable and immortal souls, rendring them fit unto that life to God, for which they were Created; being","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null},{"text":"made after the image of God, in knowledge, righteousness, and true holyness; having the Law of God","proofs":["Ecclesiastes 7:29","Genesis 1:26"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"subject to change.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689":["4.2"],"savoy1658":["4.2"],"wcf1646":["4.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"rendring them fit unto that life to God, for which they were Created; being made after the image of God, in","position":null},{"text":"to","position":5}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"rendring them fit unto that life to God, for which they were Created; being made after the image of God, in","position":null},{"text":"to","position":5}]}],"page":null,"leaf":null},{"id":"4.3","chapter":4,"number":3,"text":"Besides the Law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil; which whilst they kept, they were happy in their Communion with God, and had dominion over the Creatures.","segments":[{"text":"Besides the Law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil; which whilst they kept, they were happy in their Communion with God, and had dominion","proofs":["Genesis 2:17","3:8–10"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:8–10","osis":["Gen.3.8-Gen.3.10"]}],"note":null},{"text":"over the Creatures.","proofs":["Genesis 1:26, 28"],"refs":[{"printed":"Genesis 1:26, 28","osis":["Gen.1.26","Gen.1.28"]}],"note":null}],"relations":{"lbcf1689":["4.3"],"savoy1658":["4.2"],"wcf1646":["4.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Besides","position":null},{"text":"t","position":12}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Besides","position":null},{"text":"t","position":12}]}],"page":null,"leaf":null}]},{"number":5,"title":"Of Divine Providence","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"GOD the good Creator of all things, in his infinite power, and wisdom, doth uphold, direct, dispose, and govern all Creatures, and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were Created; according unto his infallible foreknowledge, and the free and immutable Councel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness and mercy.","segments":[{"text":"GOD the good Creator of all things, in his infinite power, and wisdom, doth uphold, direct, dispose, and govern all Creatures, and things, from the greatest even to the","proofs":["Hebrews 1:3","Job 38:11","Isaiah 46:10–11","Psalm 135:6"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Job 38:11","osis":["Job.38.11"]},{"printed":"Isaiah 46:10–11","osis":["Isa.46.10-Isa.46.11"]},{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null},{"text":"least, by his most wise and holy providence, to the end for the which they were Created; according unto his infallible foreknowledge, and the free and immutable Councel of his","proofs":["Matthew 10:29–31"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null},{"text":"own will; to the praise of the glory of his wisdom, power, justice, infinite goodness and mercy.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"relations":{"lbcf1689":["5.1"],"savoy1658":["5.1"],"wcf1646":["5.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"good","position":1},{"text":"in his infinite power, and wisdom,","position":null},{"text":"to the end for the which they were Created;","position":null},{"text":"infinite","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"good","position":1},{"text":"in his infinite power, and wisdom,","position":null},{"text":"to the end for the which they were Created;","position":null},{"text":"unto","position":null},{"text":"infinite","position":2}]}],"page":null,"leaf":null},{"id":"5.2","chapter":5,"number":2,"text":"Although in relation to the foreknowledge and Decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any by chance, or without his Providence; yet by the same Providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.","segments":[{"text":"Although in relation to the foreknowledge and Decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null},{"text":"by chance, or without his Providence; yet by the same Providence he ordereth them to fall out, according to the nature of second causes, either","proofs":["Proverbs 16:33"],"refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null},{"text":"necessarily, freely, or contingently.","proofs":["Genesis 8:22"],"refs":[{"printed":"Genesis 8:22","osis":["Gen.8.22"]}],"note":null}],"relations":{"lbcf1689":["5.2"],"savoy1658":["5.2"],"wcf1646":["5.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"so that there is not any thing, befalls any by chance, or without his Providence;","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"so that there is not any thing, befalls any by chance, or without his Providence;","position":null}]}],"page":null,"leaf":null},{"id":"5.3","chapter":5,"number":3,"text":"God in his ordinary Providence maketh use of means; yet is free to work, without, above, and against them at his pleasure.","segments":[{"text":"God in his ordinary Providence maketh use of means; yet is free","proofs":["Acts 27:31, 44","Isaiah 55:10–11"],"refs":[{"printed":"Acts 27:31, 44","osis":["Acts.27.31","Acts.27.44"]},{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]}],"note":null},{"text":"to work, without,","proofs":["Hosea 1:7"],"refs":[{"printed":"Hosea 1:7","osis":["Hos.1.7"]}],"note":null},{"text":"above, and","proofs":["Romans 4:19–21"],"refs":[{"printed":"Romans 4:19–21","osis":["Rom.4.19-Rom.4.21"]}],"note":null},{"text":"against them at his pleasure.","proofs":["Daniel 3:27"],"refs":[{"printed":"Daniel 3:27","osis":["Dan.3.27"]}],"note":null}],"relations":{"lbcf1689":["5.3"],"savoy1658":["5.3"],"wcf1646":["5.3"]},"diffs":[],"page":null,"leaf":null},{"id":"5.4","chapter":5,"number":4,"text":"The Almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his Providence, that his determinate Councel extendeth it self even to the first fall, and all other sinful actions both of Angels, and Men; (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy ends: yet so, as the sinfulness of their acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the author or approver of sin.","segments":[{"text":"The Almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his Providence, that his determinate Councel extendeth it self even to the first fall, and all other sinful actions both of Angels, and Men; (and that not by a bare permission) which also he most wisely and powerfully","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Chronicles 21:1"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy","proofs":["2 Kings 19:28","Psalm 76:10"],"refs":[{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]},{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"ends: yet so, as the sinfulness of their acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the author or","proofs":["Genesis 50:20","Isaiah 10:6–7, 12"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]},{"printed":"Isaiah 10:6–7, 12","osis":["Isa.10.6-Isa.10.7","Isa.10.12"]}],"note":null},{"text":"approver of sin.","proofs":["Psalm 50:21","1 John 2:16"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]},{"printed":"1 John 2:16","osis":["1John.2.16"]}],"note":null}],"relations":{"lbcf1689":["5.4"],"savoy1658":["5.4"],"wcf1646":["5.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"sinful actions both","position":null},{"text":"of their acts","position":null},{"text":"s","position":33}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"his determinate Councel","position":null},{"text":"sinful actions both","position":null},{"text":"which also he","position":null},{"text":"ly","position":1},{"text":"powerfully boundeth,","position":null},{"text":"ordereth,","position":null},{"text":"governeth,","position":null},{"text":"most","position":2},{"text":"of their acts","position":null},{"text":"s","position":33}]}],"page":null,"leaf":null},{"id":"5.5","chapter":5,"number":5,"text":"The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own children to manifold temptations, and the corruptions of their own heart, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close, and constant dependence for their support, upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good.","segments":[{"text":"The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own children to manifold temptations, and the corruptions of their own heart, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close, and constant dependence for their support, upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory,","proofs":["2 Chronicles 32:25–26, 31","2 Samuel 24:1","2 Corinthians 12:7–9"],"refs":[{"printed":"2 Chronicles 32:25–26, 31","osis":["2Chr.32.25-2Chr.32.26","2Chr.32.31"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]}],"note":null},{"text":"and their good.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"relations":{"lbcf1689":["5.5"],"savoy1658":["5.5"],"wcf1646":["5.5"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":10},{"text":"So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":10},{"text":"So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good.","position":null}]}],"page":null,"leaf":null},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly men, whom God as a righteous judge, for former sin doth blind and harden; from them he not only withholdeth his Grace, whereby they might have been inlightned in their understanding, and wrought upon in their hearts: But sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruptions makes occasion of sin; and withall gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass, that they harden themselves, even under those means which God useth for the softning of others.","segments":[{"text":"As for those wicked and ungodly men, whom God as a righteous judge, for former sin doth blind and harden; from them he not only withholdeth his","proofs":["Romans 1:24, 26, 28","11:7–8"],"refs":[{"printed":"Romans 1:24, 26, 28","osis":["Rom.1.24","Rom.1.26","Rom.1.28"]},{"printed":"11:7–8","osis":["Rom.11.7-Rom.11.8"]}],"note":null},{"text":"Grace, whereby they might have been inlightned in their understanding, and wrought upon in their hearts: But sometimes also withdraweth","proofs":["Deuteronomy 29:4"],"refs":[{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]}],"note":null},{"text":"the gifts which they had, and exposeth them to such","proofs":["Matthew 13:12"],"refs":[{"printed":"Matthew 13:12","osis":["Matt.13.12"]}],"note":null},{"text":"objects as their corruptions makes occasion of sin; and withall","proofs":["Deuteronomy 2:30","2 Kings 8:12–13"],"refs":[{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"2 Kings 8:12–13","osis":["2Kgs.8.12-2Kgs.8.13"]}],"note":null},{"text":"gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass, that they","proofs":["Psalm 81:11–12","2 Thessalonians 2:10–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]},{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"harden themselves, even under those means which God useth for the softning of others.","proofs":["Exodus 8:15, 32","Isaiah 6:9–10","1 Peter 2:7–8"],"refs":[{"printed":"Exodus 8:15, 32","osis":["Exod.8.15","Exod.8.32"]},{"printed":"Isaiah 6:9–10","osis":["Isa.6.9-Isa.6.10"]},{"printed":"1 Peter 2:7–8","osis":["1Pet.2.7-1Pet.2.8"]}],"note":null}],"relations":{"lbcf1689":["5.6"],"savoy1658":["5.6"],"wcf1646":["5.6"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":17}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"sin","position":1},{"text":"s","position":17}]}],"page":null,"leaf":null},{"id":"5.7","chapter":5,"number":7,"text":"As the Providence of God doth in general reach to all Creatures, so after a most special manner it taketh care of his Church, and disposeth of all things to the good thereof.","segments":[{"text":"As the Providence of God doth in general reach to all Creatures, so after a most special manner it taketh care of his Church, and disposeth of all things to the good thereof.","proofs":["1 Timothy 4:10","Amos 9:8–9","Isaiah 43:3–5"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]},{"printed":"Amos 9:8–9","osis":["Amos.9.8-Amos.9.9"]},{"printed":"Isaiah 43:3–5","osis":["Isa.43.3-Isa.43.5"]}],"note":null}],"relations":{"lbcf1689":["5.7"],"savoy1658":["5.7"],"wcf1646":["5.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"most","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"of","position":3}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"of","position":3}]}],"page":null,"leaf":null}]},{"number":6,"title":"Of the fall of Man, of Sin, and of the Punishment thereof","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"Although God created Man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatned death upon the breach thereof; yet he did not long abide in this honour; Satan using the subtilty of the serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the command given unto them, in eating the forbidden fruit; which God was pleased according to his wise and holy Councel to permit, having purposed to order it, to his own glory.","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatned death upon the breach thereof; yet he did not long abide in this honour;","proofs":["Genesis 2:16–17"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":null},{"text":"Satan using the subtilty of the serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the command given unto them, in eating the forbidden fruit; which God was pleased according to his wise and holy Councel to permit, having purposed to order it, to his own glory.","proofs":["Genesis 3:12–13","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"relations":{"lbcf1689":["6.1"],"savoy1658":["6.1"],"wcf1646":["6.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Although","position":null},{"text":"created Man upright, and perfect, and gave him","position":null},{"text":"righteous law, which had been unto life had he kept it,","position":null},{"text":"threatned death upon the breach thereof; yet he did not long abide","position":null},{"text":"this honour; Satan using","position":null},{"text":"the serpent to seduce Eve, then by her seducing Adam, who without any compulsion,","position":null},{"text":"command given unto them,","position":null},{"text":"which God was pleased according to his wise and holy Councel to permit, having purposed to order it, to his own glory.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatned death upon the breach thereof; yet he did not long abide in this honour; Satan using","position":null},{"text":"of the serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation,","position":null},{"text":"the command given unto them,","position":null},{"text":"which","position":2}]}],"page":null,"leaf":null},{"id":"6.2","chapter":6,"number":2,"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in Sin, and wholly defiled, in all the faculties, and parts, of soul, and body.","segments":[{"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all;","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null},{"text":"all becoming dead in Sin, and wholly defiled,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"in all the faculties, and parts, of soul, and body.","proofs":["Titus 1:15","Genesis 6:5","Jeremiah 17:9","Romans 3:10–19"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]},{"printed":"Romans 3:10–19","osis":["Rom.3.10-Rom.3.19"]}],"note":null}],"relations":{"lbcf1689":["6.2"],"savoy1658":["6.2"],"wcf1646":["6.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Our first Parents","position":null},{"text":"their","position":null},{"text":"we in them, whereby death came upon all; all becoming","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Our first Parents","position":null},{"text":"we in them, whereby death came upon all; all becoming","position":null}]}],"page":null,"leaf":null},{"id":"6.3","chapter":6,"number":3,"text":"They being the root, and by Gods appointment, standing in the room, and stead of all mankind; the guilt of the Sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in Sin, and by nature children of wrath, the servants of Sin, the subjects of death and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free.","segments":[{"text":"They being the root, and by Gods appointment, standing in the room, and stead of all mankind; the guilt of the Sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now","proofs":["Romans 5:12–19","1 Corinthians 15:21–22, 45, 49"],"refs":[{"printed":"Romans 5:12–19","osis":["Rom.5.12-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22, 45, 49","osis":["1Cor.15.21-1Cor.15.22","1Cor.15.45","1Cor.15.49"]}],"note":null},{"text":"conceived in Sin, and by nature children","proofs":["Psalm 51:5","Job 14:4"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null},{"text":"of wrath, the servants of Sin, the subjects","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"of death and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus","proofs":["Romans 6:20","5:12"],"refs":[{"printed":"Romans 6:20","osis":["Rom.6.20"]},{"printed":"5:12","osis":["Rom.5.12"]}],"note":null},{"text":"set them free.","proofs":["Hebrews 2:14","1 Thessalonians 1:10"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"relations":{"lbcf1689":["6.3"],"savoy1658":["6.3"],"wcf1646":["6.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":4},{"text":"being now conceived in Sin, and by nature children of wrath, the servants of Sin, the subjects of death and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and by Gods appointment, standing in the room, and stead","position":null},{"text":"the","position":4},{"text":"being now conceived in Sin, and by nature children of wrath, the servants of Sin, the subjects of death and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free.","position":null}]}],"page":null,"leaf":null},{"id":"6.4","chapter":6,"number":4,"text":"From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.","segments":[{"text":"From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do","proofs":["Romans 8:7","Colossians 1:21"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"proceed all actual transgressions.","proofs":["James 1:14–15","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"relations":{"lbcf1689":["6.4"],"savoy1658":["6.4"],"wcf1646":["6.4"]},"diffs":[],"page":null,"leaf":null},{"id":"6.5","chapter":6,"number":5,"text":"This corruption of nature, during this Life, doth remain in those that are regenerated: and although it be through Christ pardoned, and mortified, yet both it self, and the first motions thereof, are truely and properly Sin.","segments":[{"text":"This corruption of nature, during this Life, doth remain in those that are regenerated: and although it be through Christ pardoned, and mortified, yet both it self, and the first motions thereof, are truely and properly","proofs":["Romans 7:18, 23","Ecclesiastes 7:20","1 John 1:8"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"Sin.","proofs":["Romans 7:24–25","Galatians 5:17"],"refs":[{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1689":["6.5"],"savoy1658":["6.5"],"wcf1646":["6.5"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"first","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"first","position":null}]}],"page":null,"leaf":null}]},{"number":7,"title":"Of Gods Covenant","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of Life, but by some voluntary condescension on Gods part, which he hath been pleased to express, by way of Covenant.","segments":[{"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of Life, but by some voluntary condescension on Gods part, which he hath been pleased to express, by way of Covenant.","proofs":["Luke 17:10","Job 35:7–8"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]}],"note":null}],"relations":{"lbcf1689":["7.1"],"savoy1658":["7.1"],"wcf1646":["7.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"attained the reward","position":null},{"text":"Life,","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"Moreover Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace wherein he freely offereth unto Sinners, Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","segments":[{"text":"Moreover Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace wherein he freely offereth unto Sinners,","proofs":["Genesis 2:17","Galatians 3:10","Romans 3:20–21"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Romans 3:20–21","osis":["Rom.3.20-Rom.3.21"]}],"note":null},{"text":"Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and","proofs":["Romans 8:3","Mark 16:15–16","John 3:16"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","proofs":["Ezekiel 36:26–27","John 6:44–45","Psalm 110:3"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null}],"relations":{"lbcf1689":["7.2"],"savoy1658":["7.3"],"wcf1646":["7.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Moreover","position":null},{"text":"having brought himself under the curse of the Law","position":null},{"text":"it pleased","position":null},{"text":"eternal","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Moreover","position":null},{"text":"having brought himself under the curse of the Law","position":null},{"text":"it pleased","position":null},{"text":"eternal","position":null}]}],"page":null,"leaf":null},{"id":"7.3","chapter":7,"number":3,"text":"This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the seed of the woman, and afterwards by farther steps, untill the full discovery thereof was compleated in the new Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son, about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the posterity of fallen Adam, that ever were saved, did obtain life and a blessed immortality; Man being now utterly uncapable of acceptance with God upon those terms, on which Adam stood in his state of innocency.","segments":[{"text":"This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the seed of the woman, and afterwards by farther steps, untill the full","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"discovery thereof was compleated in the new Testament; and it is founded in that","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Eternal Covenant transaction, that was between the Father and the Son, about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the posterity of fallen Adam, that ever were","proofs":["2 Timothy 1:9","Titus 1:2"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null},{"text":"saved, did obtain life and a blessed immortality; Man being now utterly uncapable of acceptance with God upon those terms, on which Adam stood in his state of innocency.","proofs":["Hebrews 11:6, 13","Romans 4:1–2","Acts 4:12","John 8:56"],"refs":[{"printed":"Hebrews 11:6, 13","osis":["Heb.11.6","Heb.11.13"]},{"printed":"Romans 4:1–2","osis":["Rom.4.1-Rom.4.2"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null}],"relations":{"lbcf1689":["7.3"],"wcf1646":["7.5","7.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"a","position":38}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"revealed in","position":null},{"text":"Gospel; first of all to Adam in the promise of Salvation by the seed","position":null},{"text":"woman,","position":null},{"text":"afterwards by farther steps, untill","position":null},{"text":"full discovery thereof was compleated","position":null},{"text":"and it is founded","position":null},{"text":"that Eternal Covenant transaction, that was between the Father","position":null},{"text":"Son, about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the posterity of fallen Adam, that ever were saved, did obtain life and a blessed immortality; Man being now utterly uncapable of acceptance with God upon those terms, on which Adam stood in his state of innocency.","position":null}]}],"page":null,"leaf":null}]},{"number":8,"title":"Of Christ the Mediator","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"It pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest and King; Head and Saviour of his Church, the heir of all things, and judge of the world: Unto whom he did from all Eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","segments":[{"text":"It pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the","proofs":["Isaiah 42:1","1 Peter 1:19–20"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]}],"note":null},{"text":"Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Priest and","proofs":["Hebrews 5:5–6"],"refs":[{"printed":"Hebrews 5:5–6","osis":["Heb.5.5-Heb.5.6"]}],"note":null},{"text":"King; Head and Saviour of his Church, the heir of all things, and judge of the world: Unto whom he did from all Eternity","proofs":["Psalm 2:6","Luke 1:33","Ephesians 1:23","Hebrews 1:2","Acts 17:31"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]},{"printed":"Ephesians 1:23","osis":["Eph.1.23"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","proofs":["Isaiah 53:10","John 17:6","Romans 8:30"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"relations":{"lbcf1689":["8.1"],"savoy1658":["8.1"],"wcf1646":["8.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"according to the Covenant made between them both,","position":null}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Fathers glory, of one substance and equal with him: who made the World, who upholdeth and governeth all things he hath made: did when the fullness of time was come take unto him mans nature, with all the Essential properties, and common infirmities thereof, yet without sin: being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the power of the most High overshadowing her, and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham, and David according to the Scriptures: So that two whole, perfect, and distinct natures, were inseparably joined together in one Person: without conversion, composition, or confusion: which Person is very God, and very Man; yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Fathers glory, of one substance and equal with him: who made the World, who upholdeth and governeth all things he hath made: did when the fullness of time was come take unto him mans nature, with all the Essential properties, and common infirmities thereof,","proofs":["John 1:1, 14","Galatians 4:4"],"refs":[{"printed":"John 1:1, 14","osis":["John.1.1","John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without sin: being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the power of the most High overshadowing her,","proofs":["Romans 8:3","Hebrews 2:14, 16–17","4:15"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Hebrews 2:14, 16–17","osis":["Heb.2.14","Heb.2.16-Heb.2.17"]},{"printed":"4:15","osis":["Heb.4.15"]}],"note":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham, and David according to the Scriptures: So that two whole, perfect, and distinct natures, were inseparably joined together in one Person: without conversion, composition, or confusion: which Person is very God, and very Man; yet one","proofs":["Luke 1:27, 31, 35"],"refs":[{"printed":"Luke 1:27, 31, 35","osis":["Luke.1.27","Luke.1.31","Luke.1.35"]}],"note":null},{"text":"Christ, the only Mediator between God and Man.","proofs":["Romans 9:5","1 Timothy 2:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["8.2"],"savoy1658":["8.2"],"wcf1646":["8.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Holy","position":1},{"text":"the brightness of the Fathers glory,","position":null},{"text":"him: who made","position":null},{"text":"World, who upholdeth and governeth all things he hath made:","position":null},{"text":"unto","position":null},{"text":"Spirit","position":1},{"text":"the Holy Spirit coming down upon her, and the power","position":null},{"text":"the most High overshadowing","position":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham, and David according to the Scriptures:","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Holy","position":1},{"text":"the brightness of the Fathers glory,","position":null},{"text":"him: who made","position":null},{"text":"World, who upholdeth and governeth all things he hath made:","position":null},{"text":"unto","position":null},{"text":"Spirit","position":1},{"text":"the Holy Spirit coming down upon her, and the power","position":null},{"text":"the most High overshadowing","position":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham, and David according to the Scriptures:","position":null}]}],"page":null,"leaf":null},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus in his humane nature thus united to the divine, in the Person of the Son, was sanctified, & anointed with the Holy Spirit, above measure; having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell: To the end that being holy, harmless, undefiled, and full of Grace, and Truth, he might be throughly furnished to execute the office of a Mediator, and Surety; which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him Commandement to execute the same.","segments":[{"text":"The Lord Jesus in his humane nature thus united to the divine, in the Person of the Son, was sanctified, & anointed with the Holy Spirit, above measure; having in him","proofs":["Psalm 45:7","Acts 10:38","John 3:34"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Acts 10:38","osis":["Acts.10.38"]},{"printed":"John 3:34","osis":["John.3.34"]}],"note":null},{"text":"all the treasures of wisdom and knowledge; in whom it pleased the Father that","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"all fullness should dwell: To the end that being","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null},{"text":"holy, harmless, undefiled, and full","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"of Grace, and Truth, he might be throughly furnished to execute the office of a Mediator, and","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"Surety; which office he took not upon himself, but was thereunto","proofs":["Hebrews 7:22"],"refs":[{"printed":"Hebrews 7:22","osis":["Heb.7.22"]}],"note":null},{"text":"called by his Father; who also put","proofs":["Hebrews 5:5"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]}],"note":null},{"text":"all power and judgement in his hand, and gave him Commandement to execute the same.","proofs":["John 5:22, 27","Matthew 28:18","Acts 2:36"],"refs":[{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"Acts 2:36","osis":["Acts.2.36"]}],"note":null}],"relations":{"lbcf1689":["8.3"],"savoy1658":["8.3"],"wcf1646":["8.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"&","position":null},{"text":"upon","position":null},{"text":"in","position":9}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"in the Person of the Son,","position":null},{"text":"&","position":null},{"text":"upon","position":null},{"text":"also","position":null},{"text":"in","position":9}]}],"page":null,"leaf":null},{"id":"8.4","chapter":8,"number":4,"text":"This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have born and suffered, being made Sin and a Curse for us: enduring most grievous sorrows in his Soul; and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead; yet saw no corruption: on the third day he arose from the dead, with the same body in which he suffered; with which he also ascended into heaven: and there sitteth at the right hand of his Father, making intercession; and shall return to judge Men and Angels, at the end of the World.","segments":[{"text":"This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law,","proofs":["Psalm 40:7–8","Hebrews 10:5–11","John 10:18"],"refs":[{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Hebrews 10:5–11","osis":["Heb.10.5-Heb.10.11"]},{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"and did perfectly fulfill it, and underwent 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at the end of the World.","proofs":["Acts 10:42","Romans 14:9–10","Acts 1:10"],"refs":[{"printed":"Acts 10:42","osis":["Acts.10.42"]},{"printed":"Romans 14:9–10","osis":["Rom.14.9-Rom.14.10"]},{"printed":"Acts 1:10","osis":["Acts.1.10"]}],"note":null}],"relations":{"lbcf1689":["8.4"],"savoy1658":["8.4"],"wcf1646":["8.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"at","position":3}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"sorrows","position":null},{"text":"in","position":10},{"text":"state","position":null},{"text":"the dead;","position":null},{"text":"he also","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and underwent the punishment due to us, which we should have born and suffered, being made Sin and a Curse for us: enduring","position":null},{"text":"sorrows","position":null},{"text":"in","position":10},{"text":"state","position":null},{"text":"the dead;","position":null},{"text":"he also","position":null}]}],"page":null,"leaf":null},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.","segments":[{"text":"The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting inheritance in the Kingdom of Heaven,","proofs":["Hebrews 9:14","10:14","Romans 3:25–26"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"10:14","osis":["Heb.10.14"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"for all those whom the Father hath given unto him.","proofs":["John 17:2","Hebrews 9:15"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"relations":{"lbcf1689":["8.5"],"savoy1658":["8.5"],"wcf1646":["8.5"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"procured reconciliation,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"God, procured reconciliation,","position":null}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof were communicated to the Elect in all ages successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpents head; and the Lamb slain from the foundation of the World: Being the same yesterday, and to day, and for ever.","segments":[{"text":"Although the price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof were communicated to the Elect in all ages successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpents head;","proofs":["1 Corinthians 10:4","Hebrews 4:2","1 Peter 1:10–11"],"refs":[{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"1 Peter 1:10–11","osis":["1Pet.1.10-1Pet.1.11"]}],"note":null},{"text":"and the Lamb slain from the foundation of the World:","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null},{"text":"Being the same yesterday, and to day, and for ever.","proofs":["Hebrews 13:8"],"refs":[{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1689":["8.6"],"savoy1658":["8.6"],"wcf1646":["8.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"were","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"price","position":null},{"text":"paid","position":null},{"text":"foundation","position":null},{"text":"the same","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"price","position":null},{"text":"paid","position":null},{"text":"to","position":1},{"text":"foundation","position":null},{"text":"the same","position":null}]}],"page":null,"leaf":null},{"id":"8.7","chapter":8,"number":7,"text":"Christ in the work of Mediation acteth according to both natures, by each nature doing that which is proper to it self; yet by reason of the Unity of the Person, that which is proper to one nature, is sometimes in Scripture attributed to the Person denominated by the other nature.","segments":[{"text":"Christ in the work of Mediation acteth according to both natures, by each nature doing that which is proper to it self; yet by reason of the Unity of the Person, that which is proper to one nature, is sometimes in Scripture attributed to the Person denominated by the other nature.","proofs":["John 3:13","Acts 20:28"],"refs":[{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"relations":{"lbcf1689":["8.7"],"savoy1658":["8.7"],"wcf1646":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ hath obtained eternal redemption, he doth certainly; and effectually apply, and communicate the same; making intercession for them, uniting them to himself by his spirit, revealing unto them, in and by the word, the mystery of salvation; perswading them to believe, and obey; governing their hearts by his word and spirit, and overcoming all their enemies by his Almighty power, and wisdom; in such manner, and wayes as are most consonant to his wonderful, and unsearchable dispensation; and all of free, and absolute Grace, without any condition foreseen in them, to procure it.","segments":[{"text":"To all those for whom Christ hath obtained eternal redemption, he doth certainly; and effectually apply, and communicate the same; making intercession for them, uniting them to himself by his spirit,","proofs":["John 6:37","10:15–16","17:9","Romans 5:10"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"10:15–16","osis":["John.10.15-John.10.16"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"Romans 5:10","osis":["Rom.5.10"]}],"note":null},{"text":"revealing unto them, in and by the word, the mystery of salvation; perswading them to believe, and obey;","proofs":["John 17:6","Ephesians 1:9","1 John 5:20"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]},{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null},{"text":"governing their hearts by his word and spirit, and","proofs":["Romans 8:9, 14"],"refs":[{"printed":"Romans 8:9, 14","osis":["Rom.8.9","Rom.8.14"]}],"note":null},{"text":"overcoming all their enemies by his Almighty power, and wisdom; in such manner, and wayes as are most consonant to his wonderful, and","proofs":["Psalm 110:1","1 Corinthians 15:25–26"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"1 Corinthians 15:25–26","osis":["1Cor.15.25-1Cor.15.26"]}],"note":null},{"text":"unsearchable dispensation; and all of free, and absolute Grace, without any condition foreseen in them, to procure it.","proofs":["John 3:8","Ephesians 1:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]},{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"note":null}],"relations":{"lbcf1689":["8.8"],"savoy1658":["8.8"],"wcf1646":["8.8"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"obtained eternal","position":null},{"text":"uniting them to himself by his spirit,","position":null},{"text":"mystery","position":null},{"text":"and","position":6},{"text":"and all of free, and absolute Grace, without any condition foreseen in them, to procure it.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"obtained eternal","position":null},{"text":"uniting them to himself by his spirit,","position":null},{"text":"mystery","position":null},{"text":"and","position":6},{"text":"and all of free, and absolute Grace, without any condition foreseen in them, to procure it.","position":null}]}],"page":null,"leaf":null},{"id":"8.9","chapter":8,"number":9,"text":"This office of Mediator between God and Man, is proper onely to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transfer’d from him to any other.","segments":[{"text":"This office of Mediator between God and Man, is proper onely to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transfer’d from him to any other.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["8.9"]},"diffs":[],"page":null,"leaf":null},{"id":"8.10","chapter":8,"number":10,"text":"This number and order of Offices is necessary; for in respect of our ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God, and imperfection of the best of our services, we need his Priestly office, to reconcile us, and present us acceptable unto God: and in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual adversaries, we need his Kingly office, to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdome.","segments":[{"text":"This number and order of Offices is necessary; for in respect of our ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"and imperfection of the best of our services, we need his Priestly office, to reconcile us, and present us acceptable unto God: and in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual adversaries, we need his Kingly office,","proofs":["Colossians 1:21","Galatians 5:17"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdome.","proofs":["John 16:8","Psalm 110:3","Luke 1:74–75"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"relations":{"lbcf1689":["8.10"]},"diffs":[],"page":null,"leaf":null}]},{"number":9,"title":"Of Free Will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"GOD hath indued the Will of Man, with that natural liberty, and power of acting upon choice; that it is neither forced, nor by any necessity of nature determined to do good or evil.","segments":[{"text":"GOD hath indued the Will of Man, with that natural liberty, and power of acting upon choice; that it is neither forced, nor by any necessity of nature determined to do good or evil.","proofs":["Matthew 17:12","James 1:14","Deuteronomy 30:19"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"James 1:14","osis":["Jas.1.14"]},{"printed":"Deuteronomy 30:19","osis":["Deut.30.19"]}],"note":null}],"relations":{"lbcf1689":["9.1"],"savoy1658":["9.1"],"wcf1646":["9.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"and power of acting upon choice;","position":null},{"text":"do","position":null}]}],"page":null,"leaf":null},{"id":"9.2","chapter":9,"number":2,"text":"Man in his state of innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet was mutable, so that he might fall from it.","segments":[{"text":"Man in his state of innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"was mutable, so that he might fall from it.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689":["9.2"],"savoy1658":["9.2"],"wcf1646":["9.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"was mutable,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"was mutable,","position":null}]}],"page":null,"leaf":null},{"id":"9.3","chapter":9,"number":3,"text":"Man by his fall into a state of sin hath wholly lost all ability of Will, to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in Sin, is not able, by his own strength, to convert himself; or to prepare himself thereunto.","segments":[{"text":"Man by his fall into a state of sin hath wholly lost all ability of Will, to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good,","proofs":["Romans 5:6","8:7"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7","osis":["Rom.8.7"]}],"note":null},{"text":"and dead in Sin, is not able, by his own strength, to","proofs":["Ephesians 2:1, 5"],"refs":[{"printed":"Ephesians 2:1, 5","osis":["Eph.2.1","Eph.2.5"]}],"note":null},{"text":"convert himself; or to prepare himself thereunto.","proofs":["Titus 3:3–5","John 6:44"],"refs":[{"printed":"Titus 3:3–5","osis":["Titus.3.3-Titus.3.5"]},{"printed":"John 6:44","osis":["John.6.44"]}],"note":null}],"relations":{"lbcf1689":["9.3"],"savoy1658":["9.3"],"wcf1646":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a sinner, and translates him into the state of Grace he freeth him from his natural bondage under sin, and by his grace alone, enables him freely to will, and to do that which is spiritually good; yet so as that by reason of his remaining corruptions he doth not perfectly nor only will that which is good; but doth also will that which is evil.","segments":[{"text":"When God converts a sinner, and translates him into the state of Grace he freeth him from his natural bondage under sin, and by his grace alone, enables him","proofs":["Colossians 1:13","John 8:36"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"freely to will, and to do that which is spiritually good; yet so as that by reason of his","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"remaining corruptions he doth not perfectly nor only will that which is good; but doth also will that which is evil.","proofs":["Romans 7:15, 18–19, 21, 23"],"refs":[{"printed":"Romans 7:15, 18–19, 21, 23","osis":["Rom.7.15","Rom.7.18-Rom.7.19","Rom.7.21","Rom.7.23"]}],"note":null}],"relations":{"lbcf1689":["9.4"],"savoy1658":["9.4"],"wcf1646":["9.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":16}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":16}]}],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The Will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.","segments":[{"text":"The Will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.","proofs":["Ephesians 4:13"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"relations":{"lbcf1689":["9.5"],"savoy1658":["9.5"],"wcf1646":["9.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":10,"title":"Of Effectual Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"Those whom God hath predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his word, and Spirit, out of that state of sin, and death, in which they are by nature, to grace and Salvation by Jesus Christ; inlightning their minds, spiritually, and savingly to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his Almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his Grace.","segments":[{"text":"Those whom God hath predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his word, and Spirit, out of that state of sin, and death, in which they are by nature, to grace and Salvation","proofs":["Romans 8:30","11:7","Ephesians 1:10–11","2 Thessalonians 2:13–14"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"by Jesus Christ; inlightning their minds, spiritually, and savingly to","proofs":["Ephesians 2:1–6"],"refs":[{"printed":"Ephesians 2:1–6","osis":["Eph.2.1-Eph.2.6"]}],"note":null},{"text":"understand the things of God; taking away their","proofs":["Acts 26:18","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his Almighty power determining them","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"to that which is good, and effectually drawing them to Jesus Christ; yet so as they come","proofs":["Deuteronomy 30:6","Ezekiel 36:27","Ephesians 1:19"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"note":null},{"text":"most freely, being made willing by his Grace.","proofs":["Psalm 110","Song of Solomon 1:4"],"refs":[{"printed":"Psalm 110","osis":["Ps.110"]},{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"note":null}],"relations":{"lbcf1689":["10.1"],"savoy1658":["10.1"],"wcf1646":["10.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in","position":5}]}],"page":null,"leaf":null},{"id":"10.2","chapter":10,"number":2,"text":"This Effectual Call is of God’s free, and special grace alone, not from any thing at all foreseen in man, nor from any power, or agency in the Creature, coworking with his special Grace, the Creature being wholly passive therein, being dead in sins and trespasses, until being quickned & renewed by the holy Spirit, he is thereby enabled to answer this call, and to embrace the Grace offered and conveyed in it; and that by no less power, then that which raised up Christ from the dead.","segments":[{"text":"This Effectual Call is of God’s free, and special grace alone, not from any thing at all foreseen in man, nor from any power, or agency in the Creature, coworking with his special Grace,","proofs":["2 Timothy 1:9","Ephesians 2:8"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"the Creature being wholly passive therein, being dead in sins and trespasses, until being quickned & renewed by the holy Spirit, he is thereby enabled to answer this call, and to embrace the Grace offered and conveyed in it; and that by no less","proofs":["1 Corinthians 2:14","Ephesians 2:5","John 5:25"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"John 5:25","osis":["John.5.25"]}],"note":null},{"text":"power, then that which raised up Christ from the dead.","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"relations":{"lbcf1689":["10.2"],"savoy1658":["10.2"],"wcf1646":["10.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null},{"text":"then","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"nor from any power, or agency in the Creature, coworking with his special Grace, the Creature being wholly","position":null},{"text":"being dead in sins and trespasses,","position":null},{"text":"&","position":null},{"text":"and that by no less power, then that which raised up Christ from the dead.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"nor from any power, or agency in the Creature, coworking with his special Grace, the Creature being wholly","position":null},{"text":"being dead in sins and trespasses,","position":null},{"text":"&","position":null},{"text":"and that by no less power, then that which raised up Christ from the dead.","position":null}]}],"page":null,"leaf":null},{"id":"10.3","chapter":10,"number":3,"text":"Elect Infants dying in infancy, are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleaseth: so also are all other elect persons, who are uncapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect Infants dying in infancy, are regenerated and saved by Christ through the Spirit; who worketh when, and where, and","proofs":["John 3:3, 5–6"],"refs":[{"printed":"John 3:3, 5–6","osis":["John.3.3","John.3.5-John.3.6"]}],"note":null},{"text":"how he pleaseth: so also are all other elect persons, who are uncapable of being outwardly called by the Ministry of the Word.","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null}],"relations":{"lbcf1689":["10.3"],"savoy1658":["10.3"],"wcf1646":["10.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"through the Spirit;","position":null}]}],"page":null,"leaf":null},{"id":"10.4","chapter":10,"number":4,"text":"Others not elected, although they may be called by the Ministry of the word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly come to Christ; and therefore cannot be saved: much less can men that receive not the Christian Religion be saved; be they never so diligent to frame their lives according to the light of nature, and the Law of that Religion they do profess.","segments":[{"text":"Others not elected, although they may be called by the Ministry of the word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly","proofs":["Matthew 22:14","13:20–21","Hebrews 6:4–5"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]}],"note":null},{"text":"come to Christ; and therefore cannot be saved: much less can men that receive not the Christian Religion","proofs":["John 6:44–45, 65","1 John 2:24–25"],"refs":[{"printed":"John 6:44–45, 65","osis":["John.6.44-John.6.45","John.6.65"]},{"printed":"1 John 2:24–25","osis":["1John.2.24-1John.2.25"]}],"note":null},{"text":"be saved; be they never so diligent to frame their lives according to the light of nature, and the Law of that Religion they do profess.","proofs":["Acts 4:12","John 4:22","17:3"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"17:3","osis":["John.17.3"]}],"note":null}],"relations":{"lbcf1689":["10.4"],"savoy1658":["10.4"],"wcf1646":["10.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"will,","position":null},{"text":"truly","position":null},{"text":"to","position":1},{"text":"that receive","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"not being effectually drawn by the Father,","position":null},{"text":"neither will, nor can","position":null},{"text":"to","position":1},{"text":"that receive","position":null}]}],"page":null,"leaf":null}]},{"number":11,"title":"Of Justification","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Those whom God Effectually calleth, he also freely justifieth, not by infusing Righteousness into them, but by pardoning their sins, and by accounting, and accepting their Persons as Righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, not by imputing faith it self, the act of beleiving, or any other evangelical obedience to them, as their Righteousness; but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole Righteousness, they receiving, and resting on him, and his Righteousness, by Faith; which faith they have not of themselves, it is the gift of God.","segments":[{"text":"Those whom God Effectually calleth, he also freely justifieth, not by infusing Righteousness into them, but by","proofs":["Romans 3:24","8:30"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"8:30","osis":["Rom.8.30"]}],"note":null},{"text":"pardoning their sins, and by accounting, and accepting their Persons as","proofs":["Romans 4:5–8","Ephesians 1:7"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"Righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone, not by imputing faith it self, the act of beleiving, or any other","proofs":["1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"evangelical obedience to them, as their Righteousness; but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole Righteousness, they","proofs":["Philippians 3:8–9","Ephesians 2:8–10"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]},{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null},{"text":"receiving, and resting on him, and his Righteousness, by Faith; which faith they have not of themselves, it is the gift of God.","proofs":["John 1:12","Romans 5:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"relations":{"lbcf1689":["11.1"],"savoy1658":["11.1"],"wcf1646":["11.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"faith","position":2}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"not","position":3}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"not","position":3},{"text":"Christs active obedience unto","position":null},{"text":"whole Law, and passive","position":null},{"text":"in his death, for their whole","position":null},{"text":"sole Righteousness,","position":null}]}],"page":null,"leaf":null},{"id":"11.2","chapter":11,"number":2,"text":"Faith thus receiving and resting on Christ, and his Righteousness, is the alone instrument of Justification: yet it is not alone in the person justified, but is ever accompanied with all other saving Graces, and is no dead faith, but worketh by love.","segments":[{"text":"Faith thus receiving and resting on Christ, and his Righteousness, is the alone instrument of Justification: yet it is not alone in the person justified, but is ever accompanied with all other saving Graces, and is no dead faith,","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"but worketh by love.","proofs":["Galatians 5:6","James 2:17, 22, 26"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]},{"printed":"James 2:17, 22, 26","osis":["Jas.2.17","Jas.2.22","Jas.2.26"]}],"note":null}],"relations":{"lbcf1689":["11.2"],"savoy1658":["11.2"],"wcf1646":["11.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null}]}],"page":null,"leaf":null},{"id":"11.3","chapter":11,"number":3,"text":"Christ by his obedience, and death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead, the penalty due unto them: make a proper, real and full satisfaction to Gods justice in their behalf: yet in asmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them; their Justification is only of Free Grace, that both the exact justice and rich Grace of God, might be glorified in the Justification of sinners.","segments":[{"text":"Christ by his obedience, and death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead, the penalty due unto them: make a proper, real and full satisfaction to Gods justice in their behalf: yet in asmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both","proofs":["Hebrews 10:14","1 Peter 1:18–19","Isaiah 53:5–6"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"Isaiah 53:5–6","osis":["Isa.53.5-Isa.53.6"]}],"note":null},{"text":"freely, not for any thing in them; their Justification is only of Free Grace, that both the exact justice and rich Grace of God, might be","proofs":["Romans 8:32","2 Corinthians 5:21"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"glorified in the Justification of sinners.","proofs":["Romans 3:26","Ephesians 1:6–7","2:7"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]},{"printed":"2:7","osis":["Eph.2.7"]}],"note":null}],"relations":{"lbcf1689":["11.3"],"savoy1658":["11.3"],"wcf1646":["11.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in asmuch","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"in asmuch","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"by the sacrifice of himself, in the blood of his cross, undergoing in their stead, the penalty due unto them:","position":null},{"text":"Gods","position":null},{"text":"in asmuch","position":null}]}],"page":null,"leaf":null},{"id":"11.4","chapter":11,"number":4,"text":"God did from all eternity decree to justifie all the Elect, and Christ did in the fulness of time die for their sins, and rise again for their Justification; Nevertheless they are not justified personally, untill the Holy Spirit, doth in due time actually apply Christ unto them.","segments":[{"text":"God did from all eternity decree to justifie all the Elect, and Christ did in the fulness of time die for their sins, and rise","proofs":["Galatians 3:8","1 Peter 1:2","1 Timothy 2:6"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null},{"text":"again for their Justification; Nevertheless they are not justified personally, untill the Holy Spirit, doth in due time","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"actually apply Christ unto them.","proofs":["Colossians 1:21–22","Titus 3:4–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]}],"note":null}],"relations":{"lbcf1689":["11.4"],"savoy1658":["11.4"],"wcf1646":["11.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"personally,","position":null}]}],"page":null,"leaf":null},{"id":"11.5","chapter":11,"number":5,"text":"God doth continue to Forgive the sins of those that are justified, and although they can never fall from the state of justification; yet they may by their sins fall under Gods Fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, untill they humble themselves, confess their sins, beg pardon, and renew their faith, and repentance.","segments":[{"text":"God doth continue to Forgive the sins of those that are justified, and although they can never fall from the state of","proofs":["Matthew 6:12","1 John 1:7, 9"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"1 John 1:7, 9","osis":["1John.1.7","1John.1.9"]}],"note":null},{"text":"justification; yet they may by their sins fall under Gods","proofs":["John 10:28"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"Fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, untill they","proofs":["Psalm 89:31–33"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]}],"note":null},{"text":"humble themselves, confess their sins, beg pardon, and renew their faith, and repentance.","proofs":["Psalm 32:5","Psalm 51","Matthew 26:75"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"Psalm 51","osis":["Ps.51"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]}],"note":null}],"relations":{"lbcf1689":["11.5"],"savoy1658":["11.5"],"wcf1646":["11.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"in that condition, they have","position":null},{"text":"usually","position":null}]}],"page":null,"leaf":null},{"id":"11.6","chapter":11,"number":6,"text":"The Justification of Believers under the Old Testament was in all these respects, one and the same with the justification of Believers under the New Tement.","segments":[{"text":"The Justification of Believers under the Old Testament was in all these respects, one and the same with the justification of Believers under the New Tement.","proofs":["Galatians 3:9","Romans 4:22–24"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Romans 4:22–24","osis":["Rom.4.22-Rom.4.24"]}],"note":null}],"relations":{"lbcf1689":["11.6"],"savoy1658":["11.6"],"wcf1646":["11.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafed, in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption; by which they are taken into the number, and enjoy the Liberties, and Priveledges of Children of God; have his name put upon them, receive the Spirit of Adoption, have access to the throne of Grace with boldness, are enabled to cry Abba Father, are pitied, protected, provided for, and chastned by him, as by a Father; yet never cast off; but sealed to the day of Redemption, and inherit the promises, as heirs, of everlasting Salvation.","segments":[{"text":"All those that are justified, God vouchsafed, in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption; by which they are taken into the number, and enjoy the Liberties, and","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"Priveledges of Children of God; have his","proofs":["John 1:12","Romans 8:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"name put upon them,","proofs":["2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"receive the Spirit of Adoption,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"have access to the throne of Grace with boldness, are enabled to cry Abba Father, are","proofs":["Galatians 4:6","Ephesians 2:18"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null},{"text":"pitied,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null},{"text":"protected,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null},{"text":"provided for, and","proofs":["1 Peter 5:7"],"refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"chastned by him, as by a Father; yet never","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"cast off; but sealed","proofs":["Isaiah 54:8–9","Lamentations 3:31"],"refs":[{"printed":"Isaiah 54:8–9","osis":["Isa.54.8-Isa.54.9"]},{"printed":"Lamentations 3:31","osis":["Lam.3.31"]}],"note":null},{"text":"to the day of Redemption, and inherit the promises,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"as heirs, of everlasting Salvation.","proofs":["Hebrews 1:14","6:12"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]},{"printed":"6:12","osis":["Heb.6.12"]}],"note":null}],"relations":{"lbcf1689":["12.1"],"savoy1658":["12.1"],"wcf1646":["12.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"d","position":3},{"text":"the sake of","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"d","position":3},{"text":"the sake of","position":null}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They who are united to Christ, Effectually called, and regenerated, having a new heart, and a new Spirit created in them, through the vertue of Christ’s death, and Resurrection; are also farther sanctified, really, and personally, through the same vertue, by his word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof, are more and more weakned, and mortified; and they more and more quickened, and strengthned in all saving graces, to the practice of all true holyness, without which no man shall see the Lord.","segments":[{"text":"They who are united to Christ, Effectually called, and regenerated, having a new heart, and a new Spirit created in them, through the vertue of Christ’s death, and Resurrection; are also farther sanctified, really, and personally, through the same vertue,","proofs":["Acts 20:32","Romans 6:5–6"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"by his word and Spirit dwelling in them;","proofs":["John 17:17","Ephesians 3:16–19","1 Thessalonians 5:21–23"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"1 Thessalonians 5:21–23","osis":["1Thess.5.21-1Thess.5.23"]}],"note":null},{"text":"the dominion of the whole body of sin is destroyed,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"and the several lusts thereof, are more and more weakned, and mortified; and they more and more quickened, and","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null},{"text":"strengthned in all saving graces, to the","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null},{"text":"practice of all true holyness, without which no man shall see the Lord.","proofs":["2 Corinthians 7:1","Hebrews 12:14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"relations":{"lbcf1689":["13.1"],"savoy1658":["13.1"],"wcf1646":["13.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"who","position":1},{"text":"a","position":16}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"united to Christ,","position":null},{"text":"are also farther sanctified, really, and personally, through the same vertue,","position":null},{"text":"all","position":6}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout, in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual, and irreconcilable war; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","segments":[{"text":"This Sanctification is throughout, in the whole man, yet imperfect","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"in this life; there abideth still some remnants of corruption in every part, whence ariseth a","proofs":["Romans 7:18, 23"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]}],"note":null},{"text":"continual, and irreconcilable war; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","proofs":["Galatians 5:17","1 Peter 2:11"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"relations":{"lbcf1689":["13.2"],"savoy1658":["13.2"],"wcf1646":["13.2"]},"diffs":[],"page":null,"leaf":null},{"id":"13.3","chapter":13,"number":3,"text":"In which war, although the remaining corruption for a time may much prevail; yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome; and so the Saints grow in Grace, perfecting holiness in the fear of God; pressing after an heavenly life, in Evangelical Obedience to all the commands which Christ as Head and King, in his Word hath prescribed to them.","segments":[{"text":"In which war, although the remaining corruption for a time may much prevail; yet through the continual supply of strength from the sanctifying Spirit of Christ the","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"regenerate part doth overcome; and so the Saints grow in Grace, perfecting holiness in the fear of God;","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"pressing after an heavenly life, in Evangelical Obedience to all the commands which Christ as Head and King, in his Word hath prescribed to them.","proofs":["Ephesians 4:15–16","2 Corinthians 3:18","7:1"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"7:1","osis":["2Cor.7.1"]}],"note":null}],"relations":{"lbcf1689":["13.3"],"savoy1658":["13.3"],"wcf1646":["13.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":4}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"pressing after an heavenly life, in Evangelical Obedience to all the commands which Christ as Head and King, in his Word hath prescribed to them.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"pressing after an heavenly life, in Evangelical Obedience to all the commands which Christ as Head and King, in his Word hath prescribed to them.","position":null}]}],"page":null,"leaf":null}]},{"number":14,"title":"Of Saving Faith","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The Grace of Faith, whereby the Elect are enabled to beleive to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the Ministry of the Word; by which also, and by the administration of Baptisme, and the Lords Supper, Prayer and other Means appointed of God, it is increased, and strengthned.","segments":[{"text":"The Grace of Faith, whereby the Elect are enabled to beleive to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the Ministry of the","proofs":["2 Corinthians 4:13","Ephesians 2:8"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"Word; by which also, and by the administration of Baptisme, and the Lords Supper, Prayer and other Means appointed of God, it is increased,","proofs":["Romans 10:14, 17"],"refs":[{"printed":"Romans 10:14, 17","osis":["Rom.10.14","Rom.10.17"]}],"note":null},{"text":"and strengthned.","proofs":["Luke 17:5","1 Peter 2:2","Acts 20:32"],"refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]},{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null}],"relations":{"lbcf1689":["14.1"],"savoy1658":["14.1"],"wcf1646":["14.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Baptisme, and","position":null},{"text":"Lords Supper,","position":null},{"text":"appointed of God,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Baptisme, and","position":null},{"text":"Lords Supper, Prayer","position":null},{"text":"other Means appointed of God,","position":null}]}],"page":null,"leaf":null},{"id":"14.2","chapter":14,"number":2,"text":"By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself; and also apprehendeth an excellency therein, above all other Writings; and all things in the world: as it bears forth the Glory of God in his Attributes, the excellency of Christ in his Nature and Offices; and the Power and Fullness of the Holy Spirit in his Workings, and Operations; and so is enabled to cast his Soul upon the truth thus beleived; and also acteth differently, upon that which each particular, passage thereof containeth; yeilding obedience to the commands, trembling at the threatnings, and embracing the promises of God, for this life, and that which is to come: But the principal acts of Saving Faith, have immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.","segments":[{"text":"By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself; and also apprehendeth an excellency therein,","proofs":["Acts 24:14"],"refs":[{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"above all other Writings; and all things in the world: as it bears forth the Glory of God in his Attributes, the excellency of Christ in his Nature and Offices; and the Power and Fullness of the Holy Spirit in his Workings, and Operations; and so is enabled to","proofs":["Psalm 19:7–10","119:72"],"refs":[{"printed":"Psalm 19:7–10","osis":["Ps.19.7-Ps.19.10"]},{"printed":"119:72","osis":["Ps.119.72"]}],"note":null},{"text":"cast his Soul upon the truth thus beleived; and also acteth differently, upon that which each particular, passage thereof containeth; yeilding obedience to the","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null},{"text":"commands, trembling at the","proofs":["John 15:14"],"refs":[{"printed":"John 15:14","osis":["John.15.14"]}],"note":null},{"text":"threatnings, and embracing the","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"promises of God, for this life, and that which is to come: But the principal acts of Saving Faith, have immediate relation to Christ, accepting, receiving, and resting upon","proofs":["Hebrews 11:13"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]}],"note":null},{"text":"him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1689":["14.2"],"savoy1658":["14.2"],"wcf1646":["14.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"have","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"and also apprehendeth an excellency","position":null},{"text":"above all other Writings;","position":null},{"text":"all things in the world: as it bears forth the Glory of God in his Attributes, the excellency of Christ in his Nature and Offices; and the Power and Fullness of the Holy Spirit in his Workings, and Operations; and so is enabled to cast his Soul upon the truth thus beleived; and also","position":null},{"text":"have immediate relation to Christ,","position":null},{"text":"him","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and also apprehendeth an excellency","position":null},{"text":"above all other Writings;","position":null},{"text":"all things in the world: as it bears forth the 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of it, different in the kind, or nature of it (as is all other saving Grace) from the Faith,","proofs":["Hebrews 5:13–14","Matthew 6:30","Romans 4:19–20"],"refs":[{"printed":"Hebrews 5:13–14","osis":["Heb.5.13-Heb.5.14"]},{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]}],"note":null},{"text":"and common grace of temporary beleivers; and therefore though it may be many times assailed, and weakned; yet it gets","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null},{"text":"the victory; growing up in many, to the attainment of a full","proofs":["Ephesians 6:16","1 John 5:4–5"],"refs":[{"printed":"Ephesians 6:16","osis":["Eph.6.16"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"assurance through Christ, who is both the Author","proofs":["Hebrews 6:11–12","Colossians 2:2"],"refs":[{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Colossians 2:2","osis":["Col.2.2"]}],"note":null},{"text":"and finisher of our Faith.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"relations":{"lbcf1689":["14.3"],"savoy1658":["14.3"],"wcf1646":["14.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"although it be","position":null},{"text":"and may be","position":null},{"text":"yet it is in the least degree of it, different in the kind, or nature of it (as is all other saving Grace) from the Faith, and common grace of temporary beleivers; and therefore though it","position":null},{"text":"times","position":null},{"text":"yet it","position":2}]}],"page":null,"leaf":null}]},{"number":15,"title":"Of Repentance unto Life and Salvation","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Such of the Elect as are converted at riper years, having sometimes lived in the state of nature, and therein served divers lusts and pleasures, God in their Effectual Calling giveth them Repentance unto Life.","segments":[{"text":"Such of the Elect as are converted at riper years, having sometimes lived in the state of nature, and therein served divers lusts and pleasures, God in their Effectual Calling giveth them Repentance unto Life.","proofs":["Titus 3:2–5"],"refs":[{"printed":"Titus 3:2–5","osis":["Titus.3.2-Titus.3.5"]}],"note":null}],"relations":{"lbcf1689":["15.1"],"savoy1658":["15.1"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":4}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Such of the Elect as are converted at riper years, having sometimes lived in the state of nature, and therein served divers lusts and pleasures, God in their Effectual Calling giveth them","position":null}]}],"page":null,"leaf":null},{"id":"15.2","chapter":15,"number":2,"text":"Whereas there is none that doth good, and sinneth not; and the best of men may through the power, and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins, and provocations; God hath in the Covenant of Grace, mercifully provided that Beleivers so sinning, and falling, be renewed through Repentance unto Salvation.","segments":[{"text":"Whereas there is none that doth good, and sinneth not; and the best of men may through the power, and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins, and provocations; God hath in the Covenant of Grace, mercifully provided that Beleivers so sinning, and falling,","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"be renewed through Repentance unto Salvation.","proofs":["Luke 22:31–32"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]}],"note":null}],"relations":{"lbcf1689":["15.2"],"savoy1658":["15.2"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Whereas there is none that doth good, and sinneth not; and the best of men may through the power, and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins, and provocations; God hath in the Covenant of Grace, mercifully provided that Beleivers so sinning, and falling, be renewed through","position":null},{"text":"Salvation.","position":null}]}],"page":null,"leaf":null},{"id":"15.3","chapter":15,"number":3,"text":"This saving Repentance is an evangelical Grace, whereby a person being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by Faith in Christ, humble himself for it, with godly sorrow, detestation of it, and self abhorrency; praying for pardon, and strength of grace, with a purpose and endeavour by supplies of the Spirit, to walk before God unto all well pleasing in all things.","segments":[{"text":"This saving Repentance is an evangelical Grace, whereby a person being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by Faith in Christ, humble himself for it, with godly sorrow, detestation of it, and self abhorrency;","proofs":["Zechariah 12:10","Acts 11:18"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"praying for pardon, and strength of grace, with a purpose and endeavour by supplies of the Spirit, to","proofs":["Ezekiel 36:31","2 Corinthians 7:11"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"walk before God unto all well pleasing in all things.","proofs":["Psalm 119:6, 128"],"refs":[{"printed":"Psalm 119:6, 128","osis":["Ps.119.6","Ps.119.128"]}],"note":null}],"relations":{"lbcf1689":["15.3"],"savoy1658":["15.3"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"self abhorrency;","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Spirit","position":1},{"text":"self abhorrency;","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"This saving","position":null},{"text":"whereby a person being by","position":null},{"text":"Holy Spirit made sensible","position":null},{"text":"manifold evils","position":null},{"text":"his sin, doth, by","position":null},{"text":"humble himself for it, with godly sorrow, detestation of it, and self abhorrency; praying for pardon, and strength of grace, with a purpose and endeavour","position":null},{"text":"supplies","position":null},{"text":"Spirit,","position":null},{"text":"before God unto all well pleasing","position":null},{"text":"things.","position":null}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty, to repent of his particular known sins, particularly.","segments":[{"text":"As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty, to repent of his particular known sins, particularly.","proofs":["Luke 19:8","1 Timothy 1:13, 15"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"1 Timothy 1:13, 15","osis":["1Tim.1.13","1Tim.1.15"]}],"note":null}],"relations":{"lbcf1689":["15.4"],"savoy1658":["15.4"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"As","position":null},{"text":"continued through the whole course of our lives, upon the account","position":null},{"text":"body","position":null},{"text":"death, and","position":null},{"text":"motions thereof;","position":null},{"text":"known","position":null}]}],"page":null,"leaf":null},{"id":"15.5","chapter":15,"number":5,"text":"Such is the provision which God hath made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them that repent; which makes the constant preaching of Repentance necessary.","segments":[{"text":"Such is the provision which God hath made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them that","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"repent; which makes the constant preaching of Repentance necessary.","proofs":["Isaiah 1:16, 18","55:7"],"refs":[{"printed":"Isaiah 1:16, 18","osis":["Isa.1.16","Isa.1.18"]},{"printed":"55:7","osis":["Isa.55.7"]}],"note":null}],"relations":{"lbcf1689":["15.5"],"savoy1658":["15.5"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"that","position":3}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"provision which God hath made through Christ in the Covenant","position":null},{"text":"for the preservation","position":null},{"text":"Believers unto Salvation,","position":null},{"text":"although","position":null},{"text":"yet","position":null},{"text":"shall","position":null},{"text":"on them that","position":null},{"text":"which makes the constant preaching of","position":null},{"text":"necessary.","position":null}]}],"page":null,"leaf":null}]},{"number":16,"title":"Of Good Works","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Good Works are only such as God hath commanded in his Holy word; and not such as without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intentions.","segments":[{"text":"Good Works are only such as God hath commanded in his Holy word; and not such as without the warrant thereof, are devised by men, out of blind zeal,","proofs":["Micah 6:8","Hebrews 13:21"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null},{"text":"or upon any pretence of good intentions.","proofs":["Matthew 15:9","Isaiah 29:13"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]}],"note":null}],"relations":{"lbcf1689":["16.1"],"savoy1658":["16.1"],"wcf1646":["16.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":8}]}],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good works, done in obedience to Gods commandments, are the fruits, and evidences of a true, and lively faith; and by them Believers manifest their thankfullness, strengthen their assurance, edifie their brethren, adorn the profession of the Gospel, stop the mouths of the adversaries and glorifie God whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.","segments":[{"text":"These good works, done in obedience to Gods commandments, are the fruits, and evidences of a true, and lively faith; and by them Believers manifest their","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null},{"text":"thankfullness, strengthen their","proofs":["Psalm 116:12–13"],"refs":[{"printed":"Psalm 116:12–13","osis":["Ps.116.12-Ps.116.13"]}],"note":null},{"text":"assurance, edifie their","proofs":["1 John 2:3, 5","2 Peter 1:5–11"],"refs":[{"printed":"1 John 2:3, 5","osis":["1John.2.3","1John.2.5"]},{"printed":"2 Peter 1:5–11","osis":["2Pet.1.5-2Pet.1.11"]}],"note":null},{"text":"brethren, adorn the profession of the Gospel, stop the mouths of the adversaries and glorifie","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"God whose workmanship they are, created in Christ Jesus","proofs":["1 Timothy 6:1","1 Peter 2:15","Philippians 1:11"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]},{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"note":null},{"text":"thereunto, that having their fruit unto holiness, they may have the end","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"eternal life.","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null}],"relations":{"lbcf1689":["16.2"],"savoy1658":["16.2"],"wcf1646":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to do good works, is not at all of themselves; but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the Grace of God that is in them.","segments":[{"text":"Their ability to do good works, is not at all of themselves; but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an","proofs":["John 15:4, 6"],"refs":[{"printed":"John 15:4, 6","osis":["John.15.4","John.15.6"]}],"note":null},{"text":"actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit; but they ought to be diligent in","proofs":["2 Corinthians 3:5","Philippians 2:13"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"stirring up the Grace of God that is in them.","proofs":["Philippians 2:12","Hebrews 6:11–12","Isaiah 64:7"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null}],"relations":{"lbcf1689":["16.3"],"savoy1658":["16.3"],"wcf1646":["16.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"necessary","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"necessary","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to superrogate, and to do more then God requires, as that they fall short of much which in duty they are bound to do.","segments":[{"text":"They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to superrogate, and to do more then God requires, as that they fall short of much which in duty they are bound to do.","proofs":["Job 9:2–3","Galatians 5:17","Luke 17:10"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"relations":{"lbcf1689":["16.4"],"savoy1658":["16.4"],"wcf1646":["16.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"then","position":null}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot by our best works merit pardon of Sin or Eternal Life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from his Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgement.","segments":[{"text":"We cannot by our best works merit pardon of Sin or Eternal Life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from his","proofs":["Romans 3:20","Ephesians 2:8–9","Romans 4:6"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null},{"text":"Spirit, and as they are wrought by us they are defiled","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"and mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgement.","proofs":["Isaiah 64:6","Psalm 143:2"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"relations":{"lbcf1689":["16.5"],"savoy1658":["16.5"],"wcf1646":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding the persons of Believers being accepted through Christ their good works also are accepted in him; not as though they were in this life wholly unblameable and unreprovable in Gods sight; but that he looking upon them in his Son is pleased to accept and reward that which is sincere although accompanied with many weaknesses and imperfections.","segments":[{"text":"Yet notwithstanding the persons of Believers being accepted through Christ their good works also are accepted in him; not as though they were in this life wholly unblameable and unreprovable in Gods sight; but that he looking upon them in his Son is pleased to accept and reward that which is","proofs":["Ephesians 1:6","1 Peter 2:5"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"sincere although accompanied with many weaknesses and imperfections.","proofs":["Matthew 25:21, 23","Hebrews 6:10"],"refs":[{"printed":"Matthew 25:21, 23","osis":["Matt.25.21","Matt.25.23"]},{"printed":"Hebrews 6:10","osis":["Heb.6.10"]}],"note":null}],"relations":{"lbcf1689":["16.6"],"savoy1658":["16.6"],"wcf1646":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate men although for the matter of them they may be things which God commands, and of good use, both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the word, nor to a right end the glory of God; they are therefore sinful and cannot please God; nor make a man meet to receive grace from God; and yet their neglect of them is more sinful and displeasing to God.","segments":[{"text":"Works done by unregenerate men although for the matter of them they may be things which God commands, and of good use, both to themselves and others; yet because they proceed not from a heart purified by","proofs":["2 Kings 10:30","1 Kings 21:27, 29"],"refs":[{"printed":"2 Kings 10:30","osis":["2Kgs.10.30"]},{"printed":"1 Kings 21:27, 29","osis":["1Kgs.21.27","1Kgs.21.29"]}],"note":null},{"text":"faith, nor are done in a right manner according to the","proofs":["Genesis 4:5","Hebrews 11:4, 6"],"refs":[{"printed":"Genesis 4:5","osis":["Gen.4.5"]},{"printed":"Hebrews 11:4, 6","osis":["Heb.11.4","Heb.11.6"]}],"note":null},{"text":"word, nor to a right end the","proofs":["1 Corinthians 13:1"],"refs":[{"printed":"1 Corinthians 13:1","osis":["1Cor.13.1"]}],"note":null},{"text":"glory of God; they are therefore sinful and cannot please God; nor make a man meet to receive grace from","proofs":["Matthew 6:2, 5"],"refs":[{"printed":"Matthew 6:2, 5","osis":["Matt.6.2","Matt.6.5"]}],"note":null},{"text":"God; and yet their neglect of them is more sinful and","proofs":["Amos 5:21–22","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"displeasing to God.","proofs":["Job 21:14–15","Matthew 25:41–43"],"refs":[{"printed":"Job 21:14–15","osis":["Job.21.14-Job.21.15"]},{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]}],"note":null}],"relations":{"lbcf1689":["16.7"],"savoy1658":["16.7"],"wcf1646":["16.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"therefore","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":5}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"a","position":9},{"text":"n","position":22},{"text":"to","position":5}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Those whom God hath accepted in the beloved, effectually called and Sanctified by his Spirit, and given the precious faith of his Elect unto, can neither totally nor finally fall from the state of grace; but shall certainly persevere therein to the end and be eternally saved, seeing the gifts and callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastned upon: notwithstanding through unbelief and the temptations of Satan the sensible sight of the light and love of God, may for a time be clouded, and obscured from them, yet he is still the same and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all Eternity.","segments":[{"text":"Those whom God hath accepted in the beloved, effectually called and Sanctified by his Spirit, and given the precious faith of his Elect unto, can neither totally nor finally fall from the state of grace; but shall certainly persevere therein to the end and be eternally saved, seeing the gifts and callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastned upon: notwithstanding through unbelief and the temptations of Satan the sensible sight of the light and love of God, may for a time be clouded, and obscured from","proofs":["John 10:28–29","Philippians 1:6","2 Timothy 2:19","1 John 2:19"],"refs":[{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"them, yet he is still the same","proofs":["Psalm 89:31–32","1 Corinthians 11:32"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null},{"text":"and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all Eternity.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"relations":{"lbcf1689":["17.1"],"savoy1658":["17.1"],"wcf1646":["17.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"he","position":22}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Those","position":null},{"text":"the","position":1},{"text":"and given the precious faith of his Elect unto,","position":null},{"text":"seeing the gifts and callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastned upon: notwithstanding through unbelief and the temptations of Satan the sensible sight of the light and love of God, may for a time be clouded, and obscured from them, yet he is still the same and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all Eternity.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Those","position":null},{"text":"the","position":1},{"text":"and given the precious faith of his Elect unto,","position":null},{"text":"seeing the gifts and callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastned upon: notwithstanding through unbelief and the temptations of Satan the sensible sight of the light and love of God, may for a time be clouded, and obscured from them, yet he is still the same and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all Eternity.","position":null}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This perseverance of the Saints depends not upon their own free will; but upon the immutability of the decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ and Union with him, the oath of God, the abiding of his Spirit & the seed of God within them, and the nature of the Covenant of Grace from all which ariseth also the certainty and infallibility thereof.","segments":[{"text":"This perseverance of the Saints depends not upon their own free will; but upon the immutability of the decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ","proofs":["Romans 8:30","9:11, 16"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"9:11, 16","osis":["Rom.9.11","Rom.9.16"]}],"note":null},{"text":"and Union with him, the","proofs":["Romans 5:9–10","John 14:19"],"refs":[{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]},{"printed":"John 14:19","osis":["John.14.19"]}],"note":null},{"text":"oath of God, the abiding of his Spirit & the","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"seed of God within them, and the nature of the","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Covenant of Grace from all which ariseth also the certainty and infallibility thereof.","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null}],"relations":{"lbcf1689":["17.2"],"savoy1658":["17.2"],"wcf1646":["17.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"flowing","position":null},{"text":"&","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and Union with him, the oath of God,","position":null},{"text":"his","position":2},{"text":"&","position":null}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"And though they may through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation fall into grievous sins, and for a time continue therein; whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired have their hearts hardened, and their Consciences wounded, hurt, and scandalize others, and bring temporal judgements upon themselves: yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end.","segments":[{"text":"And though they may through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation fall into grievous sins, and for a time continue therein; whereby they incur","proofs":["Matthew 26:70, 72, 74"],"refs":[{"printed":"Matthew 26:70, 72, 74","osis":["Matt.26.70","Matt.26.72","Matt.26.74"]}],"note":null},{"text":"Gods displeasure, and grieve his holy Spirit, come to have their graces and","proofs":["Isaiah 64:5, 9","Ephesians 4:30"],"refs":[{"printed":"Isaiah 64:5, 9","osis":["Isa.64.5","Isa.64.9"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"comforts impaired have their hearts hardened, and their Consciences wounded,","proofs":["Psalm 51:10, 12"],"refs":[{"printed":"Psalm 51:10, 12","osis":["Ps.51.10","Ps.51.12"]}],"note":null},{"text":"hurt, and scandalize others, and bring temporal judgements","proofs":["Psalm 32:3–4"],"refs":[{"printed":"Psalm 32:3–4","osis":["Ps.32.3-Ps.32.4"]}],"note":null},{"text":"upon themselves: yet they shall renew their","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null},{"text":"repentance and be preserved through faith in Christ Jesus to the end.","proofs":["Luke 22:32, 61–62"],"refs":[{"printed":"Luke 22:32, 61–62","osis":["Luke.22.32","Luke.22.61-Luke.22.62"]}],"note":null}],"relations":{"lbcf1689":["17.3"],"savoy1658":["17.3"],"wcf1646":["17.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"shall renew their repentance","position":null},{"text":"preserved","position":null},{"text":"in Christ Jesus to the end.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"And though","position":null},{"text":"have","position":1},{"text":"impaired","position":null},{"text":"yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end.","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the Assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although temporary Believers, and other unregenerate men, may vainly deceive themselves with false hopes, and carnal presumptions, of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truely believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this life be certainly assured that they are in the state of Grace; and may rejoyce in the hope of the glory of God which hope shall never make them ashamed.","segments":[{"text":"Although temporary Believers, and other unregenerate men, may vainly deceive themselves with false hopes, and carnal presumptions, of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truely believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this life be certainly assured","proofs":["Job 8:13–14","Matthew 7:22–23"],"refs":[{"printed":"Job 8:13–14","osis":["Job.8.13-Job.8.14"]},{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"that they are in the state of Grace; and may rejoyce in the hope of the glory of God which hope shall never make them","proofs":["1 John 2:3","3:14, 18–19, 21, 24","5:13"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"5:13","osis":["1John.5.13"]}],"note":null},{"text":"ashamed.","proofs":["Romans 5:2, 5"],"refs":[{"printed":"Romans 5:2, 5","osis":["Rom.5.2","Rom.5.5"]}],"note":null}],"relations":{"lbcf1689":["18.1"],"savoy1658":["18.1"],"wcf1646":["18.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"temporary Believers,","position":null}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This certainty is not a bare conjectural, and probable perswasion, grounded upon a fallible hope; but an infallible assurance of faith founded on the Blood and Righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those graces of the Spirit unto which promises are made, and on the testimony of the Spirit of adoption, witnessing with our Spirits that we are the children of God; and as a fruit thereof keeping the heart both humble and holy.","segments":[{"text":"This certainty is not a bare conjectural, and probable perswasion, grounded upon a fallible hope; but an infallible assurance of faith founded on the Blood and Righteousness of Christ","proofs":["Hebrews 6:11, 19"],"refs":[{"printed":"Hebrews 6:11, 19","osis":["Heb.6.11","Heb.6.19"]}],"note":null},{"text":"revealed in the Gospel; and also upon the inward","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"evidence of those graces of the Spirit unto which promises are made, and on the testimony of the","proofs":["2 Peter 1:4–5, 10–11"],"refs":[{"printed":"2 Peter 1:4–5, 10–11","osis":["2Pet.1.4-2Pet.1.5","2Pet.1.10-2Pet.1.11"]}],"note":null},{"text":"Spirit of adoption, witnessing with our Spirits that we are the children of God; and as a fruit thereof keeping the heart both","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"humble and holy.","proofs":["1 John 3:1–3"],"refs":[{"printed":"1 John 3:1–3","osis":["1John.3.1-1John.3.3"]}],"note":null}],"relations":{"lbcf1689":["18.2"],"savoy1658":["18.2"],"wcf1646":["18.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"of the Spirit","position":1},{"text":"testimony","position":null},{"text":"of adoption, witnessing with","position":null},{"text":"Spirits that we are the children of God;","position":null},{"text":"keeping","position":null},{"text":"both","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"on the Blood and Righteousness of Christ revealed in the Gospel; and also","position":null},{"text":"of the Spirit","position":1},{"text":"and on","position":null},{"text":"and as a fruit thereof keeping","position":null},{"text":"heart both humble and holy.","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible assurance doth not so belong to the essence of faith, but that a true Believer, may wait long and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of means attain thereunto: and therefore it is the duty of every one, to give all diligence to make their Calling and Election sure, that thereby his heart may be enlarged in peace and joy in the holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the duties of obedience, the proper fruits of this Assurance; so far is it from inclining men to looseness.","segments":[{"text":"This infallible assurance doth not so belong to the essence of faith, but that a true Believer, may wait long and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of means","proofs":["Isaiah 50:10","Psalm 88","77:1–12"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null},{"text":"attain thereunto: and therefore it is the duty of every one, to give all diligence to make their Calling and Election sure, that thereby his heart may be enlarged in peace and joy in the holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the duties of obedience, the proper","proofs":["1 John 4:13","Hebrews 6:11–12"],"refs":[{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]}],"note":null},{"text":"fruits of this Assurance; so far is it","proofs":["Romans 5:1–2, 5","14:17","Psalm 119:32"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"from inclining men to looseness.","proofs":["Romans 6:1–2","Titus 2:11–12, 14"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12, 14","osis":["Titus.2.11-Titus.2.12","Titus.2.14"]}],"note":null}],"relations":{"lbcf1689":["18.3"],"savoy1658":["18.3"],"wcf1646":["18.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"their","position":null},{"text":"Spirit,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"their","position":null},{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True Believers may have the assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into som special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance and suffering even such as fear him to walk in darkness and to have no light; yet are they never destitute of the seed of God, and Life of Faith, that Love of Christ, and the brethren, that sincerity of Heart, and Conscience of duty, out of which by the operation of the Spirit, this Assurance may in due time be revived: and by the which in the mean time they are preserved from utter despair.","segments":[{"text":"True Believers may have the assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by","proofs":["Song of Solomon 5:2–3, 6"],"refs":[{"printed":"Song of Solomon 5:2–3, 6","osis":["Song.5.2-Song.5.3","Song.5.6"]}],"note":null},{"text":"falling into som special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden or","proofs":["Psalm 51:8, 12, 14"],"refs":[{"printed":"Psalm 51:8, 12, 14","osis":["Ps.51.8","Ps.51.12","Ps.51.14"]}],"note":null},{"text":"vehement temptation, by Gods withdrawing the","proofs":["Psalm 116:11","77:7–8","31:22"],"refs":[{"printed":"Psalm 116:11","osis":["Ps.116.11"]},{"printed":"77:7–8","osis":["Ps.77.7-Ps.77.8"]},{"printed":"31:22","osis":["Ps.31.22"]}],"note":null},{"text":"light of his countenance and suffering even such as fear him to walk in darkness and to have no light; yet are they never destitute of the","proofs":["Psalm 30:7"],"refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"note":null},{"text":"seed of God, and Life","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"of Faith, that Love of Christ, and the brethren, that sincerity of Heart, and Conscience of duty, out of which by the operation of the Spirit, this Assurance may in due time be","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"revived: and by the which in the mean time they are","proofs":["Psalm 42:5, 11"],"refs":[{"printed":"Psalm 42:5, 11","osis":["Ps.42.5","Ps.42.11"]}],"note":null},{"text":"preserved from utter despair.","proofs":["Lamentations 3:26–31"],"refs":[{"printed":"Lamentations 3:26–31","osis":["Lam.3.26-Lam.3.31"]}],"note":null}],"relations":{"lbcf1689":["18.4"],"savoy1658":["18.4"],"wcf1646":["18.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"and","position":3},{"text":"never","position":null},{"text":"the","position":7},{"text":"preserved","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"the","position":7},{"text":"and","position":8},{"text":"preserved","position":null}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law of universal obedience, written in his Heart, and a particular precept of not eating the Fruit of the tree of knowledge of good and evil; by which he bound him, and all his posterity to personal entire exact and perpetual obedience; promised life upon the fulfilling, and threatned death upon the breach of it, and indued him with power and ability to keep it.","segments":[{"text":"God gave to Adam a Law of universal obedience, written in his Heart, and a particular precept of not eating the Fruit of the tree of knowledge of good and evil; by which he bound him, and all his posterity to personal entire exact and perpetual","proofs":["Genesis 1:27","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"obedience; promised life upon the fulfilling, and","proofs":["Romans 10:5"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null},{"text":"threatned death upon the breach of it, and indued him with power and ability to keep it.","proofs":["Galatians 3:10, 12"],"refs":[{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"relations":{"lbcf1689":["19.1"],"savoy1658":["19.1"],"wcf1646":["19.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"of universal obedience, written in his Heart, and","position":null},{"text":"particular precept","position":null},{"text":"not eating the Fruit of the tree of knowledge of good and evil;","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"The same Law that was first written in the heart of man, continued to be a perfect rule of Righteousness after the fall; & was delivered by God upon Mount Sinai, in Ten Commandments and written in two Tables; the four first containing our duty towards God, and the other six our duty to man.","segments":[{"text":"The same Law that was first written in the heart of man, continued to be a perfect rule of Righteousness after the fall; & was delivered by God upon Mount Sinai, in","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"Ten Commandments and written in two Tables; the four first containing our duty towards God, and the other six our duty to man.","proofs":["Deuteronomy 10:4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]}],"note":null}],"relations":{"lbcf1689":["19.2"],"savoy1658":["19.2"],"wcf1646":["19.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The same","position":null},{"text":"that was first","position":null},{"text":"of man,","position":null},{"text":"&","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"The same","position":null},{"text":"that was first written in the heart of man,","position":null},{"text":"after the fall; &","position":null}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Besides this Law commonly called moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which Ceremonial Laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only Lawgiver who was furnished with power from the Father, for that end, abrogated and taken away.","segments":[{"text":"Besides this Law commonly called moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions","proofs":["Hebrews 10:1","Colossians 2:17"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]},{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"of moral duties, all which Ceremonial Laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only Lawgiver who was furnished with power from the Father, for that end,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"abrogated and taken away.","proofs":["Colossians 2:14, 16–17","Ephesians 2:14, 16"],"refs":[{"printed":"Colossians 2:14, 16–17","osis":["Col.2.14","Col.2.16-Col.2.17"]},{"printed":"Ephesians 2:14, 16","osis":["Eph.2.14","Eph.2.16"]}],"note":null}],"relations":{"lbcf1689":["19.3"],"savoy1658":["19.3"],"wcf1646":["19.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":2},{"text":"being appointed only to the time of reformation,","position":null},{"text":"by Jesus Christ the true Messiah and only Lawgiver who was furnished with power from the Father, for that end,","position":null},{"text":"and taken away.","position":null}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also he gave sundry judicial Laws, which expired together with the state of that people, not obliging any now by vertue of that institution; their general equity onely, being of moral use.","segments":[{"text":"To them also he gave sundry judicial Laws, which expired together with the state of that people, not obliging any now by vertue of that institution; their general equity onely, being of moral use.","proofs":["1 Corinthians 9:8–10"],"refs":[{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]}],"note":null}],"relations":{"lbcf1689":["19.4"],"savoy1658":["19.4"],"wcf1646":["19.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"by vertue of that institution; their","position":null},{"text":"onely, being of moral use.","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The moral Law doth for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it: Neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.","segments":[{"text":"The moral Law doth for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the","proofs":["Romans 13:8–10","James 2:8, 10–12"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"James 2:8, 10–12","osis":["Jas.2.8","Jas.2.10-Jas.2.12"]}],"note":null},{"text":"authority of God the Creator, who gave it: Neither doth Christ in the Gospel any way dissolve,","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"but much strengthen this obligation.","proofs":["Matthew 5:17–19","Romans 3:31"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"relations":{"lbcf1689":["19.5"],"savoy1658":["19.5"],"wcf1646":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby Justified or condemned; yet it is of great use to them as well as to others: in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them, to walk accordingly; discovering also the sinfull pollutions of their Natures, Hearts and Lives; so as Examining themselves thereby, they may come to further Conviction of, Humiliation for, and Hatred against Sin; together with a clearer sight of the need they have of Christ and the perfection of his Obedience: It is likewise of use to the Regenerate to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve; and what afflictions in this Life they may expect for them, although free’d from the Curse and unallayed Rigor thereof. The Promises of it likewise shew them Gods approbation of Obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the Law as a Covenant of Works; so as mans doing Good and refraining from Evil, because the Law incourageth to the one and deterreth from the other, is no Evidence of his being under the Law and not under Grace.","segments":[{"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby Justified or condemned; yet it is of great use to them as well as to others: in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them, to walk accordingly;","proofs":["Romans 6:14","Galatians 2:16","Romans 8:1","10:4"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"10:4","osis":["Rom.10.4"]}],"note":null},{"text":"discovering also the sinfull pollutions of their Natures, Hearts and Lives; so as Examining themselves thereby, they may come to further Conviction of, Humiliation for, and Hatred against Sin; together with a clearer sight of the need they have of Christ and the perfection of his Obedience: It is likewise of use to the Regenerate to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve; and what afflictions in this Life they may expect for them, although free’d from the Curse and unallayed Rigor thereof. The Promises of it likewise shew them Gods approbation of Obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the Law as a Covenant of Works; so as mans doing Good and refraining from Evil, because the Law incourageth to the one and deterreth from the other, is no Evidence of his being","proofs":["Romans 3:20","7:7"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"under the Law and not under Grace.","proofs":["Romans 6:12–14","1 Peter 3:8–13"],"refs":[{"printed":"Romans 6:12–14","osis":["Rom.6.12-Rom.6.14"]},{"printed":"1 Peter 3:8–13","osis":["1Pet.3.8-1Pet.3.13"]}],"note":null}],"relations":{"lbcf1689":["19.6"],"savoy1658":["19.6"],"wcf1646":["19.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"The","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":17},{"text":"and unallayed Rigor","position":null},{"text":"likewise","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null},{"text":"s","position":17},{"text":"and unallayed Rigor","position":null},{"text":"likewise","position":2}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned uses of the Law contrary to the Grace of the Gospel; but do sweetly comply with it; the Spirit of Christ subduing and inabling the Will of man, to do that freely and chearfully, which the will of God revealed in the Law, requireth to be done.","segments":[{"text":"Neither are the forementioned uses of the Law contrary to the Grace of the Gospel; but do sweetly comply with it; the Spirit of Christ subduing","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"and inabling the Will of man, to do that freely and chearfully, which the will of God revealed in the Law, requireth to be done.","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"relations":{"lbcf1689":["19.7"],"savoy1658":["19.7"],"wcf1646":["19.7"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"th","position":12}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of the Gospel, and of the extent of the Grace thereof","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life; God was pleased to give forth the promise of Christ, the Seed of the Woman, as the means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the Gospel, as to the substance of it, was revealed, and therein Effectual, for the Conversion and Salvation of Sinners.","segments":[{"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life; God was pleased to give forth the promise of Christ, the Seed of the Woman, as the means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"Gospel, as to the substance of it, was revealed, and therein Effectual, for the Conversion and Salvation of Sinners.","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"relations":{"lbcf1689":["20.1"],"savoy1658":["20.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"forth","position":null},{"text":"the Elect,","position":null}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"This Promise of Christ, and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the light of Nature, make discovery of Christ, or of Grace by him; so much as in a general, or obscure way; much less that men destitute of the Revelation of him by the Promise, or Gospel.; should be enabled thereby, to attain saving Faith, or Repentance.","segments":[{"text":"This Promise of Christ, and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the light of Nature,","proofs":["Romans 1:17"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]}],"note":null},{"text":"make discovery of Christ, or of Grace by him; so much as in a general, or obscure way; much less that men destitute of the Revelation of him by the Promise, or Gospel.;","proofs":["Romans 10:14–15, 17"],"refs":[{"printed":"Romans 10:14–15, 17","osis":["Rom.10.14-Rom.10.15","Rom.10.17"]}],"note":null},{"text":"should be enabled thereby, to attain saving Faith, or Repentance.","proofs":["Proverbs 29:18","Isaiah 25:7","60:2–3"],"refs":[{"printed":"Proverbs 29:18","osis":["Prov.29.18"]},{"printed":"Isaiah 25:7","osis":["Isa.25.7"]},{"printed":"60:2–3","osis":["Isa.60.2-Isa.60.3"]}],"note":null}],"relations":{"lbcf1689":["20.2"],"savoy1658":["20.2"]},"diffs":[],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts; with the addition of Promises, and Precepts for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of mens natural abilities, by vertue of Common light received, without it; which none ever did make, or can so do: And therefore in all Ages the preaching of the Gospel hath been granted unto persons and Nations, as to the extent, or streightning of it, in great variety, according to the Councell of the Will of God.","segments":[{"text":"The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts; with the addition of Promises, and Precepts for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of mens natural abilities, by vertue of Common light received, without it; which none ever did","proofs":["Psalm 147:20","Acts 16:7"],"refs":[{"printed":"Psalm 147:20","osis":["Ps.147.20"]},{"printed":"Acts 16:7","osis":["Acts.16.7"]}],"note":null},{"text":"make, or can so do: And therefore in all Ages the preaching of the Gospel hath been granted unto persons and Nations, as to the extent, or streightning of it, in great variety, according to the Councell of the Will of God.","proofs":["Romans 1:18"],"refs":[{"printed":"Romans 1:18","osis":["Rom.1.18"]}],"note":null}],"relations":{"lbcf1689":["20.3"],"savoy1658":["20.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"c","position":9},{"text":"l","position":14}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"c","position":9},{"text":"l","position":14}]}],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"Although the Gospel be the only outward means, of revealing Christ, and saving Grace; and is, as such, abundantly sufficient thereunto; yet that men who are dead in Trespasses, may be born again, Quickned or Regenerated; there is moreover necessary, an effectual, insuperable work of the Holy Spirit, upon the whole Soul, for the producing in them a new spiritual Life; without which no other means will effect their Conversion unto God.","segments":[{"text":"Although the Gospel be the only outward means, of revealing Christ, and saving Grace; and is, as such, abundantly sufficient thereunto; yet that men who are dead in Trespasses, may be born again, Quickned or Regenerated; there is moreover necessary, an effectual, insuperable work of the Holy Spirit, upon the whole Soul, for the producing in them a new spiritual Life; without which no other means will effect","proofs":["Psalm 110:3","1 Corinthians 2:14","Ephesians 1:19–20"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null},{"text":"their Conversion unto God.","proofs":["John 6:44","2 Corinthians 4:4, 6"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"2 Corinthians 4:4, 6","osis":["2Cor.4.4","2Cor.4.6"]}],"note":null}],"relations":{"lbcf1689":["20.4"],"savoy1658":["20.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"insuperable","position":null},{"text":"Spirit,","position":null},{"text":"will effect","position":null}]}],"page":null,"leaf":null}]},{"number":21,"title":"Of Christian Liberty and Liberty of Conscience","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning wrath of God, the Rigour and Curse of the Law; and in their being delivered from this present evil World, Bondage to Satan, and Dominion of Sin; from the Evil of Afflictions; the Fear, and Sting of Death, the Victory of the Grave, and Everlasting Damnation; as also in their free access to God; and their yielding Obedience unto him not out of a slavish fear, but a Child-like love, and willing mind. All which were common also to Believers under the Law for the substance of them; but under the new Testament, the Liberty of Christians is further enlarged in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldness of access to the Throne of Grace; and in fuller Communications of the Free Spirit of God, then Believers under the Law did ordinarily partake of.","segments":[{"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning wrath of God, the Rigour and Curse of the Law; and in their being delivered from this present evil","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"World, Bondage to","proofs":["Galatians 1:4"],"refs":[{"printed":"Galatians 1:4","osis":["Gal.1.4"]}],"note":null},{"text":"Satan, and Dominion","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"of Sin; from the","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"Evil of Afflictions; the Fear, and Sting","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"of Death, the Victory of the Grave, and","proofs":["1 Corinthians 15:54–57"],"refs":[{"printed":"1 Corinthians 15:54–57","osis":["1Cor.15.54-1Cor.15.57"]}],"note":null},{"text":"Everlasting Damnation; as also in their","proofs":["2 Thessalonians 1:10"],"refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"note":null},{"text":"free access to God; and their yielding Obedience unto him not out of a slavish fear,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"but a Child-like love, and willing mind. All which were common also to Believers under the Law","proofs":["Luke 1:74–75","1 John 4:18"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null},{"text":"for the substance of them; but under the new Testament, the Liberty of Christians is further enlarged in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldness of access to the Throne of Grace; and in fuller Communications of the","proofs":["Galatians 3:9, 14"],"refs":[{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]}],"note":null},{"text":"Free Spirit of God, then Believers under the Law did ordinarily partake of.","proofs":["John 7:38–39","Hebrews 10:19–21"],"refs":[{"printed":"John 7:38–39","osis":["John.7.38-John.7.39"]},{"printed":"Hebrews 10:19–21","osis":["Heb.10.19-Heb.10.21"]}],"note":null}],"relations":{"lbcf1689":["21.1"],"savoy1658":["21.1"],"wcf1646":["20.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"a","position":23}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Rigour and","position":null},{"text":"Fear, and","position":null},{"text":"a","position":23},{"text":"for the substance of them;","position":null},{"text":"then","position":null}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it. So that to Believe such Doctrines, or obey such Commands out of Conscience, is to betray true liberty of Conscience; and the requiring of an implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience, and Reason also.","segments":[{"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men,","proofs":["James 4:12","Romans 14:4"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"which are in any thing contrary to his Word, or not contained in it. So that to Believe such Doctrines, or obey such Commands out of Conscience,","proofs":["Acts 4:19","5:29","1 Corinthians 7:23","Matthew 15:9"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"5:29","osis":["Acts.5.29"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"is to betray true liberty of Conscience; and the requiring of an","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience, and Reason also.","proofs":["1 Corinthians 3:5","2 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"relations":{"lbcf1689":["21.2"],"savoy1658":["21.2"],"wcf1646":["20.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"not contained in","position":null}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"They who upon pretence of Christian Liberty do practice any sin, or cherish any sinfull lust; as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction; so they wholy destroy the end of Christian Liberty, which is, that being delivered out of the hands of all our Enemies we might serve the Lord without fear in Holiness, and Righteousness before him, all the days of our Life.","segments":[{"text":"They who upon pretence of Christian Liberty do practice any sin, or cherish any sinfull lust; as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction; so they wholy destroy","proofs":["Romans 6:1–2"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]}],"note":null},{"text":"the end of Christian Liberty, which is, that being delivered out of the hands of all our Enemies we might serve the Lord without fear in Holiness, and Righteousness before him, all the days of our Life.","proofs":["Galatians 5:13","2 Peter 2:18–21"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"2 Peter 2:18–21","osis":["2Pet.2.18-2Pet.2.21"]}],"note":null}],"relations":{"lbcf1689":["21.3"],"savoy1658":["21.3"],"wcf1646":["20.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Life.","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"sinfull","position":null},{"text":"all","position":1}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"sinfull","position":null},{"text":"as they","position":null},{"text":"pervert the main design of the Grace of the Gospel, to their own Destruction; so they wholy","position":null},{"text":"all","position":1}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of Religious Worship and the Sabbath Day","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The light of Nature shews that there is a God, who hath Lordship, and Soveraigntye over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of Worshipping the true God, is instituted by himself; and so limited by his own revealed will, that he may not be Worshipped according to the imaginations, and devices of Men, or the suggestions of Satan, under any visible representations, or any other way, not prescribed in the Holy Scriptures.","segments":[{"text":"The light of Nature shews that there is a God, who hath Lordship, and Soveraigntye over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of Worshipping the true God, is","proofs":["Jeremiah 10:7","Mark 12:33"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null},{"text":"instituted by himself; and so limited by his own revealed will, that he may not be Worshipped according to the imaginations, and devices of Men, or the suggestions of Satan, under any visible representations, or","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null},{"text":"any other way, not prescribed in the Holy Scriptures.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"relations":{"lbcf1689":["22.1"],"savoy1658":["22.1"],"wcf1646":["21.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"s","position":27}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"just,","position":null},{"text":"all","position":5},{"text":"s","position":25},{"text":"s","position":27}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other Creatures; and since the fall, not without a Mediator, nor in the Mediation of any other but Christ alone.","segments":[{"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other","proofs":["Matthew 4:9–10","John 6:23","Matthew 28:19"],"refs":[{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"John 6:23","osis":["John.6.23"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Creatures; and since the fall, not without a","proofs":["Romans 1:25","Colossians 2:18","Revelation 19:10"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null},{"text":"Mediator, nor in the Mediation of any other but","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"Christ alone.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["22.2"],"savoy1658":["22.2"],"wcf1646":["21.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Spirit,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Spirit,","position":null},{"text":"s","position":6}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Prayer with thanksgiving, being one special par of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the Name of the Son, by the help of the Spirit, according to his Will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.","segments":[{"text":"Prayer with thanksgiving, being one special par of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the","proofs":["Psalm 95:1–7","65:2"],"refs":[{"printed":"Psalm 95:1–7","osis":["Ps.95.1-Ps.95.7"]},{"printed":"65:2","osis":["Ps.65.2"]}],"note":null},{"text":"Name of the Son, by the help","proofs":["John 14:13–14"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]}],"note":null},{"text":"of the Spirit, according to","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"his Will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"known tongue.","proofs":["1 Corinthians 14:16–17"],"refs":[{"printed":"1 Corinthians 14:16–17","osis":["1Cor.14.16-1Cor.14.17"]}],"note":null}],"relations":{"lbcf1689":["22.3"],"savoy1658":["22.3"],"wcf1646":["21.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"when","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":4}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"natural","position":null},{"text":"But","position":null},{"text":"the","position":4},{"text":"when with others,","position":null}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.","segments":[{"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not","proofs":["1 Timothy 2:1–2","2 Samuel 7:29"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]}],"note":null},{"text":"for the dead, nor for those of whom it may be known that they have sinned","proofs":["2 Samuel 12:21–23"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]}],"note":null},{"text":"the sin unto death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"relations":{"lbcf1689":["22.4"],"savoy1658":["22.4"],"wcf1646":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"The reading of the Scriptures, Preaching, and hearing the word of God, teaching and admonishing one another in Psalms, Hymns and Spiritual songs, singing with grace in our Hearts to the Lord; as also the Administration of Baptism, and the Lords Supper are all parts of Religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover solemn humiliation with fastings; and thanksgiving upon special occasions, ought to be used in an holy and religious manner.","segments":[{"text":"The reading of the Scriptures, Preaching, and","proofs":["1 Timothy 4:13"],"refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"note":null},{"text":"hearing the word of God, teaching and admonishing one another in Psalms, Hymns and Spiritual songs, singing with grace in our Hearts to","proofs":["2 Timothy 4:2","Luke 8:18"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null},{"text":"the Lord; as also the Administration","proofs":["Colossians 3:16","Ephesians 5:19"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]}],"note":null},{"text":"of Baptism, and","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"the Lords Supper are all parts of Religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover solemn humiliation","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"with fastings; and thanksgiving upon","proofs":["Esther 4:16","Joel 2:12"],"refs":[{"printed":"Esther 4:16","osis":["Esth.4.16"]},{"printed":"Joel 2:12","osis":["Joel.2.12"]}],"note":null},{"text":"special occasions, ought to be used in an holy and religious manner.","proofs":["Exodus 15:1","Psalm 107"],"refs":[{"printed":"Exodus 15:1","osis":["Exod.15.1"]},{"printed":"Psalm 107","osis":["Ps.107"]}],"note":null}],"relations":{"lbcf1689":["22.5"],"savoy1658":["22.5"],"wcf1646":["21.5"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"teaching and admonishing one another in Psalms, Hymns and Spiritual songs,","position":null},{"text":"with grace in our Hearts to the Lord;","position":null},{"text":"to him,","position":null},{"text":"moreover","position":null},{"text":"ought","position":null},{"text":"an","position":10}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"of God, teaching and admonishing one another","position":null},{"text":"Psalms, Hymns","position":null},{"text":"Spiritual songs,","position":null},{"text":"our Hearts to","position":null},{"text":"Lord;","position":null},{"text":"of Baptism,","position":null},{"text":"Lords Supper","position":null},{"text":"to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover","position":null},{"text":"humiliation with","position":null},{"text":"ought","position":null}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"Neither Prayer, nor any other part of Religious worship, is now under the Gospel tied unto, or made more acceptable by, any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in truth; as in private families daily, and in secret each one by himself, so more solemnly in the publick Assemblies, which are not carelessely, nor willfully, to be neglected, or forsaken, when God by his word, or providence calleth thereunto.","segments":[{"text":"Neither Prayer, nor any other part of Religious worship, is now under the Gospel tied unto, or made more acceptable by, any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in truth; as in","proofs":["John 4:21","Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]},{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"private families","proofs":["Acts 10:2"],"refs":[{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"daily, and","proofs":["Matthew 6:11","Psalm 55:17"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]},{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null},{"text":"in secret each one by himself, so more solemnly in the publick Assemblies, which are not carelessely, nor willfully, to be","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"neglected, or forsaken, when God by his word, or providence calleth thereunto.","proofs":["Hebrews 10:25","Acts 2:42"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{"lbcf1689":["22.6"],"savoy1658":["22.6"],"wcf1646":["21.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"in","position":3},{"text":"n","position":18}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"As it is of the Law of nature, that in general a proportion of time by Gods appointment, be set a part for the Worship of God; so by his Word in a positive-moral, and perpetual Commandement, binding all men, in all Ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World to the Resurrection of Christ, was the last day of the week; and from the resurrection of Christ, was changed into the first day of the week which is called the Lords day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the week being abolished.","segments":[{"text":"As it is of the Law of nature, that in general a proportion of time by Gods appointment, be set a part for the Worship of God; so by his Word in a positive-moral, and perpetual Commandement, binding all men, in all Ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World to the Resurrection of Christ, was the last day of the week; and from the resurrection of Christ, was changed into the first day of the week","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"which is called the Lords day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the week being abolished.","proofs":["1 Corinthians 16:1–2","Acts 20:7","Revelation 1:10"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"relations":{"lbcf1689":["22.7"],"savoy1658":["22.7"],"wcf1646":["21.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"a part","position":null},{"text":"positive-moral,","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"a part","position":null},{"text":"positive-moral,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"by Gods appointment,","position":null},{"text":"a part","position":null},{"text":"by","position":2},{"text":"in","position":3},{"text":"positive-moral,","position":null},{"text":"the observation of the last day of the week being abolished.","position":null}]}],"page":null,"leaf":null},{"id":"22.8","chapter":22,"number":8,"text":"The Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all the day, from their own works, words, and thoughts, about their wordly employment, and recreations, but also are taken up the whole time in the publick and private exercises of his worship, and in the duties of necessity and mercy.","segments":[{"text":"The Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all the day, from their own works, words, and thoughts, about their wordly employment, and recreations, but also are taken up the whole time in the publick and private exercises of his worship, and in the duties","proofs":["Isaiah 58:13","Nehemiah 13:15–23"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15–23","osis":["Neh.13.15-Neh.13.23"]}],"note":null},{"text":"of necessity and mercy.","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"relations":{"lbcf1689":["22.8"],"savoy1658":["22.8"],"wcf1646":["21.8"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"The","position":null},{"text":"wordly employment,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"The","position":null},{"text":"wordly employment,","position":null}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of Lawful Oaths and Vows","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"A lawful Oath is a part of religious worship, wherein the person swearing in Truth, Righteousness, and Judgement, solemnly calleth God to witness what he sweareth; and to judge him according to the Truth or falseness thereof.","segments":[{"text":"A lawful Oath is a part of religious worship, wherein the person swearing in Truth, Righteousness, and Judgement, solemnly calleth God to witness what he sweareth;","proofs":["Exodus 20:7","Deuteronomy 10:20","Jeremiah 4:2"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"and to judge him according to the Truth or falseness thereof.","proofs":["2 Chronicles 6:22–23"],"refs":[{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null}],"relations":{"lbcf1689":["23.1"],"savoy1658":["23.1"],"wcf1646":["22.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"sweareth;","position":null},{"text":"falseness thereof.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"in Truth, Righteousness, and Judgement,","position":null},{"text":"sweareth;","position":null},{"text":"falseness thereof.","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"The Name of God only is that by which men ought to swear; and therein it is to be used, with all Holy Fear and reverence, therefore to swear vainly or rashly by that glorious, and dreadful name; or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment for confirmation of truth, and ending all strife, an Oath is warranted by the word of God; so a lawful Oath being imposed, by lawful Authority, in such matters, ought to be taken.","segments":[{"text":"The Name of God only is that by which men ought to swear; and therein it is to be used, with all Holy Fear and reverence, therefore to swear vainly or rashly by that glorious, and dreadful name; or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment for confirmation of truth,","proofs":["Matthew 5:34, 37","James 5:12"],"refs":[{"printed":"Matthew 5:34, 37","osis":["Matt.5.34","Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"and ending all strife, an Oath is warranted by the word of God; so a lawful Oath being imposed,","proofs":["Hebrews 6:16","2 Corinthians 1:23"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"by lawful Authority, in such matters, ought to be taken.","proofs":["Nehemiah 13:25"],"refs":[{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]}],"note":null}],"relations":{"lbcf1689":["23.2"],"savoy1658":["23.2"],"wcf1646":["22.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"and","position":3},{"text":"for confirmation of truth, and ending all strife,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"for confirmation of truth, and ending all strife,","position":null}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"Whosoever taketh an Oath warranted by the word of God, ought duely to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he knoweth to be the truth; for that by rash, false, and vain Oaths the Lord is provoked, and for them this Land mournes.","segments":[{"text":"Whosoever taketh an Oath warranted by the word of God, ought duely to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he knoweth to be the truth; for that by rash, false, and vain Oaths the Lord is provoked, and for them this Land mournes.","proofs":["Leviticus 19:12","Jeremiah 23:10"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"note":null}],"relations":{"lbcf1689":["23.3"],"savoy1658":["23.3"],"wcf1646":["22.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"knoweth to be","position":null},{"text":"for that","position":null},{"text":"rash, false, and vain Oaths the Lord","position":null},{"text":"provoked,","position":null},{"text":"for them this Land mournes.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"warranted by the word of God,","position":null},{"text":"knoweth to be","position":null},{"text":"for that","position":null},{"text":"rash, false, and vain Oaths the Lord","position":null},{"text":"provoked,","position":null},{"text":"for them this Land mournes.","position":null}]}],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"An Oath is to be taken in the plain, and common sense of the words; without equivocation, or mental reservation.","segments":[{"text":"An Oath is to be taken in the plain, and common sense of the words; without equivocation, or mental reservation.","proofs":["Psalm 24:4"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null}],"relations":{"lbcf1689":["23.4"],"savoy1658":["23.4"],"wcf1646":["22.4"]},"diffs":[],"page":null,"leaf":null},{"id":"23.5","chapter":23,"number":5,"text":"A Vow which is not to be made to any Creature, but to God alone, is to be made and performed with all Religious care, and faithfulness: But Popish Monastical Vows, of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious, and sinful snares, in which no Christian may intangle himself.","segments":[{"text":"A Vow which is not to be made to any Creature, but to God alone, is to be made and performed with all Religious care, and faithfulness: But Popish Monastical Vows,","proofs":["Psalm 76:11","Genesis 28:20–22"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]},{"printed":"Genesis 28:20–22","osis":["Gen.28.20-Gen.28.22"]}],"note":null},{"text":"of perpetual single life, professed","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"and sinful snares, in which no Christian may intangle himself.","proofs":["Matthew 19:11"],"refs":[{"printed":"Matthew 19:11","osis":["Matt.19.11"]}],"note":null}],"relations":{"lbcf1689":["23.5"],"savoy1658":["23.5","23.6"],"wcf1646":["22.5","22.6","22.7"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":3},{"text":"and performed with all","position":null},{"text":"But","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"which","position":1},{"text":"performed with all Religious care,","position":null},{"text":"faithfulness: But","position":null}]}],"page":null,"leaf":null}]},{"number":24,"title":"Of the Civil Magistrate","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"God the supream Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the people for his own glory, and the publick good; and to this end hath armed them with the power of the Sword, for defence and encouragement of them that do good, and for the punishment of evil doers.","segments":[{"text":"God the supream Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the people for his own glory, and the publick good; and to this end hath armed them with the power of the Sword, for defence and encouragement of them that do good, and for the punishment of evil doers.","proofs":["Romans 13:1–4"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]}],"note":null}],"relations":{"lbcf1689":["24.1"],"savoy1658":["24.1"],"wcf1646":["23.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"do","position":1}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"It is lawful for Christians to Accept, and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholsome Laws of each Kingdome, and Commonwealth: so for that end they may lawfully now under the New-Testament wage war upon just and necessary occasions.","segments":[{"text":"It is lawful for Christians to Accept, and Execute the Office of a Magistrate, when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholsome Laws of each Kingdome, and Commonwealth: so for that end they may lawfully now under the New-Testament","proofs":["2 Samuel 23:3","Psalm 82:3–4"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]}],"note":null},{"text":"wage war upon just and necessary occasions.","proofs":["Luke 3:14"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]}],"note":null}],"relations":{"lbcf1689":["24.2"],"savoy1658":["24.2"],"wcf1646":["23.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"New-Testament","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"e","position":17},{"text":"Kingdome, and","position":null},{"text":"New-Testament","position":null},{"text":"s","position":16}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"management","position":null},{"text":"Kingdome, and","position":null},{"text":"New-Testament","position":null},{"text":"s","position":16}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"Civil Magistrates being set up by God, for the ends aforesaid; subjection in all lawful things commanded by them, ought to be yeilded by us, in the Lord; not only for wrath but for Conscience sake; and we ought to make supplications and prayers for Kings, and all that are in Authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.","segments":[{"text":"Civil Magistrates being set up by God, for the ends aforesaid; subjection in all lawful things commanded by them, ought to be yeilded by us, in the Lord; not only for wrath but for Conscience sake; and we ought to make supplications and prayers for Kings, and all that are in Authority,","proofs":["Romans 13:5–7","1 Peter 2:17"],"refs":[{"printed":"Romans 13:5–7","osis":["Rom.13.5-Rom.13.7"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"that under them we may live a quiet and peaceable life, in all godliness and honesty.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"relations":{"lbcf1689":["24.3"],"wcf1646":["23.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Conscience sake;","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Civil Magistrates being set up by God, for","position":null},{"text":"ends aforesaid; subjection in all lawful things commanded by","position":null},{"text":"ought","position":1},{"text":"yeilded by us, in the Lord; not only for wrath but","position":null},{"text":"and we ought to make supplications and prayers for Kings, and all that are","position":null},{"text":"Authority, that under them we may live a quiet","position":null},{"text":"peaceable life, in all godliness","position":null},{"text":"honesty.","position":null}]}],"page":null,"leaf":null}]},{"number":25,"title":"Of Marriage","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any man to have more then one Wife, nor for any Woman to have more then one Husband at the same time.","segments":[{"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any man to have more then one Wife, nor for any Woman to have more then one Husband at the same time.","proofs":["Genesis 2:24","Malachi 2:15","Matthew 19:5–6"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Malachi 2:15","osis":["Mal.2.15"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]}],"note":null}],"relations":{"lbcf1689":["25.1"],"savoy1658":["25.1"],"wcf1646":["24.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":1},{"text":"then","position":2}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"Marriage was ordained for the mutual help of Husband and Wife, for the increase of Man-kind, with a legitimate issue, and for preventing of uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of Husband and Wife,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"for the increase of Man-kind, with a legitimate issue, and for","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"preventing of uncleanness.","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null}],"relations":{"lbcf1689":["25.2"],"savoy1658":["25.2"],"wcf1646":["24.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of","position":3}]}],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"It is lawful for all sorts of people to Marry, who are able with judgment to give their consent; yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Religion, should not Marry with Infidels, or Idolaters; neither should such as are godly be unequally yoked, by marrying with such as are wicked, in their life, or maintain damnable Heresie.","segments":[{"text":"It is lawful for all sorts of people to Marry, who are able with judgment to give their consent; yet it is the duty of Christians","proofs":["Hebrews 13:4","1 Timothy 4:3"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"to marry in the Lord, and therefore such as profess the true Religion, should not Marry with Infidels,","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null},{"text":"or Idolaters; neither should such as are godly be unequally yoked, by marrying with such as are wicked, in their life, or maintain damnable Heresie.","proofs":["Nehemiah 13:25–27"],"refs":[{"printed":"Nehemiah 13:25–27","osis":["Neh.13.25-Neh.13.27"]}],"note":null}],"relations":{"lbcf1689":["25.3"],"savoy1658":["25.3"],"wcf1646":["24.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"Marriage ought not to be within the degrees of consanguinity, or Affinity forbidden in the word; nor can such incestuous Marriage ever be made lawful, by any law of Man or consent of parties, so as those persons may live together as Man and Wife.","segments":[{"text":"Marriage ought not to be within the degrees of consanguinity, or Affinity forbidden in the word; nor can such incestuous Marriage ever be made lawful, by any law of Man or consent of parties,","proofs":["Leviticus 18"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]}],"note":null},{"text":"so as those persons may live together as Man and Wife.","proofs":["Mark 6:18","1 Corinthians 5:1"],"refs":[{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null}],"relations":{"lbcf1689":["25.4"],"savoy1658":["25.4"],"wcf1646":["24.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":26,"title":"Of the Church","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"The Catholick or universal Church, which (with respect to the internal work of the Spirit, and truth of grace) may be called invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.","segments":[{"text":"The Catholick or universal Church, which (with respect to the internal work of the Spirit, and truth of grace) may be called invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.","proofs":["Hebrews 12:23","Colossians 1:18","Ephesians 1:10, 22–23","5:23, 27, 32"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"5:23, 27, 32","osis":["Eph.5.23","Eph.5.27","Eph.5.32"]}],"note":null}],"relations":{"lbcf1689":["26.1"],"savoy1658":["26.1"],"wcf1646":["25.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"(with respect to the internal work of the Spirit, and truth of grace) may be called","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"(with respect to the internal work of the Spirit, and truth of grace) may be called","position":null}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"All persons throughout the world, professing the faith of the Gospel, and obedience unto God by Christ, according unto it; not destroying their own profession by any Errors everting the foundation, or unholyness of conversation, are and may be called visible Saints; and of such ought all particular Congregations to be constituted.","segments":[{"text":"All persons throughout the world, professing the faith of the Gospel, and obedience unto God by Christ, according unto it; not destroying their own profession by any Errors everting the foundation, or unholyness of conversation, are and may be called visible Saints;","proofs":["1 Corinthians 1:2","Acts 11:26"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Acts 11:26","osis":["Acts.11.26"]}],"note":null},{"text":"and of such ought all particular Congregations to be constituted.","proofs":["Romans 1:7","Ephesians 1:20–22"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"Ephesians 1:20–22","osis":["Eph.1.20-Eph.1.22"]}],"note":null}],"relations":{"lbcf1689":["26.2"],"savoy1658":["26.2"],"wcf1646":["25.2","25.3","25.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"All persons","position":null},{"text":"Saints; and","position":null},{"text":"ought all particular Congregations","position":null},{"text":"be constituted.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"persons","position":null},{"text":"professing","position":null},{"text":"faith","position":null},{"text":"obedience unto God by Christ, according unto it; not destroying their own profession by any Errors everting the foundation, or unholyness of conversation, are","position":null},{"text":"may be called visible Saints; and of such ought all particular Congregations to be constituted.","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"The purest Churches under heaven are subject to mixture, and error; and som have so degenerated as to become no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a Kingdome in this world, to the end thereof, of such as believe in him, and make profession of his Name.","segments":[{"text":"The purest Churches under heaven are subject to mixture, and error; and som have so degenerated as to become","proofs":["1 Corinthians 15","Revelation 2–3"],"refs":[{"printed":"1 Corinthians 15","osis":["1Cor.15"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]}],"note":null},{"text":"no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a","proofs":["Revelation 18:2","2 Thessalonians 2:11–12"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"2 Thessalonians 2:11–12","osis":["2Thess.2.11-2Thess.2.12"]}],"note":null},{"text":"Kingdome in this world, to the end thereof, of such as believe in him, and make profession of his Name.","proofs":["Matthew 16:18","Psalm 72:17","102:28","Revelation 12:17"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"102:28","osis":["Ps.102.28"]},{"printed":"Revelation 12:17","osis":["Rev.12.17"]}],"note":null}],"relations":{"lbcf1689":["26.3"],"savoy1658":["26.3"],"wcf1646":["25.5"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ always hath had, and ever","position":null},{"text":"have","position":2},{"text":"Kingdome in this world,","position":null},{"text":"the end thereof, of such as believe in him, and make profession of","position":null},{"text":"Name.","position":null}]}],"page":null,"leaf":null},{"id":"26.4","chapter":26,"number":4,"text":"The Lord Jesus Christ is the Head of the Church, in whom by the appointment of the Father, all power for the calling, institution, order, or Government of the Church, is invested in a supream & soveraigne manner, neither can the Pope of Rome in any sense be head thereof, but is that Antichrist, that Man of sin, and Son of perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.","segments":[{"text":"The Lord Jesus Christ is the Head of the Church, in whom by the appointment of the Father, all power for the calling, institution, order, or Government of the Church, is invested in a supream & soveraigne manner, neither can the Pope of Rome in any sense be head thereof, but is","proofs":["Colossians 1:18","Matthew 28:18–20","Ephesians 4:11–12"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null},{"text":"that Antichrist, that Man of sin, and Son of perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.","proofs":["2 Thessalonians 2:3–9"],"refs":[{"printed":"2 Thessalonians 2:3–9","osis":["2Thess.2.3-2Thess.2.9"]}],"note":null}],"relations":{"lbcf1689":["26.4"],"savoy1658":["26.4","33.1"],"wcf1646":["25.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"The Lord Jesus Christ","position":null},{"text":"the","position":1},{"text":"in whom by","position":null},{"text":"appointment of the Father, all power for the calling, institution, order, or Government of the Church, is invested in a supream & soveraigne manner, neither","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"The Lord Jesus Christ","position":null},{"text":"the","position":1},{"text":"in whom by","position":null},{"text":"appointment of the Father, all power for the calling, institution, order, or Government of the Church, is invested in a supream & soveraigne manner, neither","position":null},{"text":"whom the Lord shall destroy with the brightness of his coming.","position":null}]}],"page":null,"leaf":null},{"id":"26.5","chapter":26,"number":5,"text":"In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the World unto himself, through the Ministry of his word, by his Spirit, those that are given unto him by his Father; that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word. Those thus called he commandeth to walk together in particular societies, or Churches, for their mutual edification; and the due performance of that publick worship, which he requireth of them in the World.","segments":[{"text":"In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the World unto himself, through the Ministry of his word, by his Spirit, those that are given unto him by his Father; that they may walk before him in all the","proofs":["John 10:16","12:32"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]},{"printed":"12:32","osis":["John.12.32"]}],"note":null},{"text":"ways of obedience, which he prescribeth to them in his Word. Those thus called he commandeth to walk together in particular societies, or","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Churches, for their mutual edification; and the due performance of that publick worship, which he requireth of them in the World.","proofs":["Matthew 18:15–20"],"refs":[{"printed":"Matthew 18:15–20","osis":["Matt.18.15-Matt.18.20"]}],"note":null}],"relations":{"lbcf1689":["26.5"],"savoy1658":["33.2","33.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"through the Ministry of his word, by his Spirit,","position":null},{"text":"the","position":13}]}],"page":null,"leaf":null},{"id":"26.6","chapter":26,"number":6,"text":"The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves, to the Lord & one to another by the will of God, in professed subjection to the Ordinances of the Gospel.","segments":[{"text":"The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves, to the Lord & one to another by the will of God,","proofs":["Romans 1:7","1 Corinthians 1:2"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"in professed subjection to the Ordinances of the Gospel.","proofs":["Acts 2:41–42","5:13–14","2 Corinthians 9:13"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:13–14","osis":["Acts.5.13-Acts.5.14"]},{"printed":"2 Corinthians 9:13","osis":["2Cor.9.13"]}],"note":null}],"relations":{"lbcf1689":["26.6"],"savoy1658":["33.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"and","position":4},{"text":"& one","position":null}]}],"page":null,"leaf":null},{"id":"26.7","chapter":26,"number":7,"text":"To each of these Churches thus gathered, according to his mind, declared in his word, he hath given all that power and authority, which is any way needfull, for their carrying on that order in worship, and discipline, which he hath instituted for them to observe; with commands, and rules, for the due and right exerting, and executing of that power.","segments":[{"text":"To each of these Churches thus gathered, according to his mind, declared in his word, he hath given all that power and authority, which is any way needfull, for their carrying on that order in worship, and discipline, which he hath instituted for them to observe; with commands, and rules, for the due and right exerting, and executing of that power.","proofs":["Matthew 18:17–18","1 Corinthians 5:4–5, 13","2 Corinthians 2:6–8"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"1 Corinthians 5:4–5, 13","osis":["1Cor.5.4-1Cor.5.5","1Cor.5.13"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"lbcf1689":["26.7"],"savoy1658":["33.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"to","position":1}]}],"page":null,"leaf":null},{"id":"26.8","chapter":26,"number":8,"text":"A particular Church gathered, and compleatly Organized, according to the mind of Christ, consists of Officers, and Members; And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World are Bishops or Elders and Deacons.","segments":[{"text":"A particular Church gathered, and compleatly Organized, according to the mind of Christ, consists of Officers, and Members; And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World are Bishops or Elders and Deacons.","proofs":["Acts 20:17, 28","Philippians 1:1"],"refs":[{"printed":"Acts 20:17, 28","osis":["Acts.20.17","Acts.20.28"]},{"printed":"Philippians 1:1","osis":["Phil.1.1"]}],"note":null}],"relations":{"lbcf1689":["26.8"],"savoy1658":["33.7","33.9"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"compleatly Organized,","position":null},{"text":"Bishops or","position":null}]}],"page":null,"leaf":null},{"id":"26.9","chapter":26,"number":9,"text":"The way appointed by Christ for the Calling of any person, fitted, and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self; and Solemnly set apart by Fasting and Prayer, with imposition of hands of the Eldership of the Church, if there be any before Constituted therein; And of a Deacon that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of hands.","segments":[{"text":"The way appointed by Christ for the Calling of any person, fitted, and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self; and Solemnly set apart by Fasting and Prayer, with imposition of hands of the","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":"See the original."},{"text":"Eldership of the Church, if there be any before Constituted therein; And of a Deacon","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of hands.","proofs":["Acts 6:3, 5–6"],"refs":[{"printed":"Acts 6:3, 5–6","osis":["Acts.6.3","Acts.6.5-Acts.6.6"]}],"note":null}],"relations":{"lbcf1689":["26.9"],"savoy1658":["33.11"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Spirit,","position":null},{"text":"Bishop,","position":null},{"text":"the","position":8}]}],"page":null,"leaf":null},{"id":"26.10","chapter":26,"number":10,"text":"The work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they Minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in Secular Affairs; and may also be capable of exercising Hospitality toward others; and this is required by the Law of Nature, and by the Express order of our Lord Jesus, who hath ordained that they that preach the Gospel, should live of the Gospel.","segments":[{"text":"The work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they Minister, not only to give them all due respect,","proofs":["Acts 6:4","Hebrews 13:17"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves","proofs":["1 Timothy 5:17–18","Galatians 6:6–7"],"refs":[{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6–7","osis":["Gal.6.6-Gal.6.7"]}],"note":null},{"text":"entangled in Secular Affairs; and may also be capable of exercising","proofs":["2 Timothy 2:4"],"refs":[{"printed":"2 Timothy 2:4","osis":["2Tim.2.4"]}],"note":null},{"text":"Hospitality toward others; and this is required by the","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"Law of Nature, and by the Express order of our Lord Jesus, who hath ordained that they that preach the Gospel, should live of the Gospel.","proofs":["1 Corinthians 9:6–14"],"refs":[{"printed":"1 Corinthians 9:6–14","osis":["1Cor.9.6-1Cor.9.14"]}],"note":null}],"relations":{"lbcf1689":["26.10"]},"diffs":[],"page":null,"leaf":null},{"id":"26.11","chapter":26,"number":11,"text":"Although it be incumbent on the Bishops or Pastors of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word, is not so peculiarly confined to them; but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may and ought to perform it.","segments":[{"text":"Although it be incumbent on the Bishops or Pastors of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word, is not so peculiarly confined to them; but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may and ought to perform it.","proofs":["Acts 11:19–21","1 Peter 4:10–11"],"refs":[{"printed":"Acts 11:19–21","osis":["Acts.11.19-Acts.11.21"]},{"printed":"1 Peter 4:10–11","osis":["1Pet.4.10-1Pet.4.11"]}],"note":null}],"relations":{"lbcf1689":["26.11"],"savoy1658":["33.13"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Bishops or","position":null},{"text":"Spirit","position":null},{"text":"and called","position":null},{"text":"the Church, may","position":null},{"text":"ought to","position":null}]}],"page":null,"leaf":null},{"id":"26.12","chapter":26,"number":12,"text":"As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; So all that are admitted unto the priviledges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","segments":[{"text":"As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; So all that are admitted unto the priviledges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","proofs":["1 Thessalonians 5:14","2 Thessalonians 3:6, 14–15"],"refs":[{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"2 Thessalonians 3:6, 14–15","osis":["2Thess.3.6","2Thess.3.14-2Thess.3.15"]}],"note":null}],"relations":{"lbcf1689":["26.12"],"savoy1658":["33.20"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"all that","position":null},{"text":"a Church, are also under","position":null},{"text":"Censures and Government thereof, according","position":null}]}],"page":null,"leaf":null},{"id":"26.13","chapter":26,"number":13,"text":"No Church-members upon any offence taken by them, having performed their Duty required of them towards the person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the account of such offence at any of their fellowmembers; but to wait upon Christ, in the further proceeding of the Church.","segments":[{"text":"No Church-members upon any offence taken by them, having performed their Duty required of them towards the person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the account of such offence at any of their fellowmembers; but to wait upon Christ, in the further proceeding of the Church.","proofs":["Matthew 18:15–17","Ephesians 4:2–3"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"Ephesians 4:2–3","osis":["Eph.4.2-Eph.4.3"]}],"note":null}],"relations":{"lbcf1689":["26.13"],"savoy1658":["33.21"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"towards the person they are offended at,","position":null},{"text":"Church order,","position":null},{"text":"of the Church,","position":null},{"text":"the account of such offence at any of their fellowmembers;","position":null}]}],"page":null,"leaf":null},{"id":"26.14","chapter":26,"number":14,"text":"As each Church, and all the Members of it are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all places; and upon all occasions to further it (every one within the bounds of their places, and callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the providence of God so as they may injoy opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.","segments":[{"text":"As each Church, and all the Members of it are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all places; and upon all occasions to further it (every one within the bounds of their places, and callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the providence of God so as they may injoy opportunity and advantage for it) ought to hold","proofs":["Ephesians 6:18","Psalm 122:6"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 122:6","osis":["Ps.122.6"]}],"note":null},{"text":"communion amongst themselves for their peace, increase of love, and mutual edification.","proofs":["Romans 16:1–2","3 John 8–10"],"refs":[{"printed":"Romans 16:1–2","osis":["Rom.16.1-Rom.16.2"]},{"printed":"3 John 8–10","osis":["3John.1.8-3John.1.10"]}],"note":null}],"relations":{"lbcf1689":["26.14"],"savoy1658":["33.25"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"it","position":3}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"each Church,","position":null},{"text":"it","position":1},{"text":"and","position":2},{"text":"injoy","position":null}]}],"page":null,"leaf":null},{"id":"26.15","chapter":26,"number":15,"text":"In cases of difficulties or differences, either in point of Doctrine, or Administration; wherein either the Churches in general are concerned, or any one Church in their peace, union, and edification; or any member, or members, of any Church are injured, in or by any proceedings in censures not agreeable to truth, and order: it is according to the mind of Christ, that many Churches holding communion together, do by their messengers meet to consider, and give their advice, in or about that matter in difference, to be reported to all the Churches concerned; howbeit these messengers assembled are not entrusted with any Church-power properly so called; or with any jurisdiction over the Churches themselves, to exercise any censures either over any Churches, or Persons: or to impose their determination on the Churches, or Officers.","segments":[{"text":"In cases of difficulties or differences, either in point of Doctrine, or Administration; wherein either the Churches in general are concerned, or any one Church in their peace, union, and edification; or any member, or members, of any Church are injured, in or by any proceedings in censures not agreeable to truth, and order: it is according to the mind of Christ, that many Churches holding communion together, do by their messengers meet to consider, and give their advice, in or about that matter in difference, to be reported to all the Churches concerned; howbeit these messengers assembled are not entrusted with any Church-power properly so called; or with any jurisdiction over the Churches themselves, to exercise any censures either over any Churches, or Persons: or","proofs":["Acts 15:2, 4, 6, 22–23, 25"],"refs":[{"printed":"Acts 15:2, 4, 6, 22–23, 25","osis":["Acts.15.2","Acts.15.4","Acts.15.6","Acts.15.22-Acts.15.23","Acts.15.25"]}],"note":null},{"text":"to impose their determination on the Churches, or Officers.","proofs":["2 Corinthians 1:24","1 John 4:1"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null}],"relations":{"lbcf1689":["26.15"],"savoy1658":["33.26"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Administration;","position":null},{"text":"s","position":8},{"text":"messengers","position":2}]}],"page":null,"leaf":null}]},{"number":27,"title":"Of the Communion of Saints","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith; although they are not made thereby one person with him, have fellowship in his Graces, sufferings, death, resurrection, and glory; and being united to one another in love, they have communion in each others gifts, and graces; and are obliged to the performance of such duties, publick and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man.","segments":[{"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith; although they are not made thereby one person with him, have fellowship in his Graces, sufferings, death, resurrection, and glory; and being united to one another in love, they","proofs":["1 John 1:3","John 1:16","Philippians 3:10","Romans 6:5–6"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"John 1:16","osis":["John.1.16"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"have communion in each others gifts, and graces; and are obliged to the performance of such duties, publick and private, in an orderly way,","proofs":["Ephesians 4:15–16","1 Corinthians 12:7","3:21–23"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"3:21–23","osis":["1Cor.3.21-1Cor.3.23"]}],"note":null},{"text":"as do conduce to their mutual good, both in the inward and outward man.","proofs":["1 Thessalonians 5:11, 14","Romans 1:12","1 John 3:17–18","Galatians 6:10"],"refs":[{"printed":"1 Thessalonians 5:11, 14","osis":["1Thess.5.11","1Thess.5.14"]},{"printed":"Romans 1:12","osis":["Rom.1.12"]},{"printed":"1 John 3:17–18","osis":["1John.3.17-1John.3.18"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{"lbcf1689":["27.1"],"savoy1658":["27.1"],"wcf1646":["26.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"in an orderly way,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"although they are not made thereby one person with him,","position":null},{"text":"in an orderly way,","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services, as tend to their mutual edification; as also in relieving each other in outward things according to their several abilities, and necessities; which communion according to the rule of the Gospel, though especially to be exercised by them, in the relations wherein they stand, whether in families, or Churches; yet as God offereth opportunity is to be extended to all the houshold of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as Saints, doth not take away or infringe, the title or propriety, which each man hath in his goods and possessions.","segments":[{"text":"Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services, as tend to their mutual edification; as also in relieving each other in","proofs":["Hebrews 10:24–25","3:12–13"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"3:12–13","osis":["Heb.3.12-Heb.3.13"]}],"note":null},{"text":"outward things according to their several abilities, and necessities; which communion according to the rule of the Gospel, though especially to be exercised by them, in the relations wherein they stand, whether in","proofs":["Acts 11:29–30"],"refs":[{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]}],"note":null},{"text":"families, or","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"Churches; yet as God offereth opportunity is to be extended to all the houshold of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as Saints, doth not take away or","proofs":["1 Corinthians 12:14–27"],"refs":[{"printed":"1 Corinthians 12:14–27","osis":["1Cor.12.14-1Cor.12.27"]}],"note":null},{"text":"infringe, the title or propriety, which each man hath in his goods and possessions.","proofs":["Acts 5:4","Ephesians 4:28"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"relations":{"lbcf1689":["27.2"],"savoy1658":["27.2"],"wcf1646":["26.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"doth","position":null},{"text":"ie","position":5}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"by profession","position":null},{"text":"according to the rule of the Gospel,","position":null},{"text":"to all the houshold of faith, even","position":null},{"text":"nevertheless their communion one with another as Saints, doth not take away or infringe, the title or propriety, which each man hath in his goods and possessions.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"according to the rule of the Gospel, though especially to be exercised by them, in the relations wherein they stand, whether in families, or Churches; yet","position":null},{"text":"to all the houshold of faith, even","position":null},{"text":"nevertheless their communion one with another as Saints, doth not take away or infringe, the title or propriety, which each man hath in his goods and possessions.","position":null}]}],"page":null,"leaf":null}]},{"number":28,"title":"Of Baptism and the Lords Supper","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Baptism and the Lords Supper are ordinances of positive, and soveraign institution; appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the world.","segments":[{"text":"Baptism and the Lords Supper are ordinances of positive, and soveraign institution; appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the world.","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["28.1"],"wcf1646":["27.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Lords","position":null},{"text":"are ordinances of positive, and soveraign institution; appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end","position":null},{"text":"world.","position":null}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"These holy appointments are to be administed by those only, who are qualified and thereunto called according to the commission of Christ.","segments":[{"text":"These holy appointments are to be administed by those only, who are qualified and thereunto called according to the commission of Christ.","proofs":["Matthew 28:19","1 Corinthians 4:1"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null}],"relations":{"lbcf1689":["28.2"],"wcf1646":["27.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"These holy appointments are to","position":null},{"text":"administed by those","position":null},{"text":"who are qualified and thereunto called according to the commission of","position":null}]}],"page":null,"leaf":null}]},{"number":29,"title":"Of Baptism","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the party Baptized, a sign of his fellowship with him, in his death, and resurrection; of his being engrafted into him; of remission of sins; and of his giving up unto God through Jesus Christ to live and walk in newness of Life.","segments":[{"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the party Baptized, a sign of his fellowship with him, in his death, and resurrection; of his being engrafted into him; of","proofs":["Romans 6:3–5","Colossians 2:12","Galatians 3:27"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"remission of sins; and of his","proofs":["Mark 1:4","Acts 26:16"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 26:16","osis":["Acts.26.16"]}],"note":null},{"text":"giving up unto God through Jesus Christ to live and walk in newness of Life.","proofs":["Romans 6:2, 4"],"refs":[{"printed":"Romans 6:2, 4","osis":["Rom.6.2","Rom.6.4"]}],"note":null}],"relations":{"lbcf1689":["29.1"],"savoy1658":["29.1"],"wcf1646":["28.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"an Ordinance","position":null},{"text":"fellowship with him, in his death, and resurrection; of his being engrafted","position":null},{"text":"him;","position":null},{"text":"live and","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"an Ordinance","position":null},{"text":"to be unto","position":null},{"text":"fellowship with him, in his death, and resurrection; of his being engrafted","position":null},{"text":"him;","position":null},{"text":"live and","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"Those who do actually professe repentance towards God, faith in, and obedience, to our Lord Jesus, are the only proper subjects of this ordinance.","segments":[{"text":"Those who do actually professe repentance towards God, faith in, and obedience, to our Lord Jesus, are the only proper subjects of this ordinance.","proofs":["Mark 16:16","Acts 8:36–37"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]}],"note":null}],"relations":{"lbcf1689":["29.2"],"wcf1646":["28.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"who","position":null},{"text":"repentance towards God,","position":null},{"text":"to our Lord Jesus, are","position":null},{"text":"only proper subjects","position":null},{"text":"this ordinance.","position":null}]}],"page":null,"leaf":null},{"id":"29.3","chapter":29,"number":3,"text":"The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.","segments":[{"text":"The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.","proofs":["Matthew 28:19–20","Acts 8:38"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":null}],"relations":{"lbcf1689":["29.3"],"savoy1658":["29.2"],"wcf1646":["28.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"wherein","position":null},{"text":"Spirit.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"ordinance","position":null},{"text":"wherein","position":null},{"text":"Spirit.","position":null}]}],"page":null,"leaf":null},{"id":"29.4","chapter":29,"number":4,"text":"Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.","segments":[{"text":"Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.","proofs":["Matthew 3:16","John 3:23"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]}],"note":null}],"relations":{"lbcf1689":["29.4"],"wcf1646":["28.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Immersion, or","position":null},{"text":"in","position":2},{"text":"to","position":null},{"text":"due administration of this ordinance.","position":null}]}],"page":null,"leaf":null}]},{"number":30,"title":"Of the Lords Supper","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"The Supper of the Lord Jesus, was instituted by him, the same night wherein he was betrayed, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further ingagement in, and to, all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other.","segments":[{"text":"The Supper of the Lord Jesus, was instituted by him, the same night wherein he was betrayed, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further ingagement in, and to, all duties which they owe unto him;","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"and to be a bond and pledge of their communion with him, and with each other.","proofs":["1 Corinthians 10:16–17, 21"],"refs":[{"printed":"1 Corinthians 10:16–17, 21","osis":["1Cor.10.16-1Cor.10.17","1Cor.10.21"]}],"note":null}],"relations":{"lbcf1689":["30.1"],"savoy1658":["30.1"],"wcf1646":["29.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"The Supper of the","position":null},{"text":"was instituted by him,","position":null},{"text":"same","position":null},{"text":"confirmation of","position":null},{"text":"faith","position":null},{"text":"believers in","position":null},{"text":"the","position":8}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"The Supper of the","position":null},{"text":"was instituted by him,","position":null},{"text":"same","position":null},{"text":"es","position":2},{"text":"and shewing forth","position":null},{"text":"confirmation of","position":null},{"text":"faith of believers in","position":null},{"text":"the","position":8},{"text":"and","position":2}]}],"page":null,"leaf":null},{"id":"30.2","chapter":30,"number":2,"text":"In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all, for remission of sin of the quick or dead; but only a memorial of that one offering up of himself, by himself, upon the crosse, once for all; and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own only sacrifice, the alone propitiation for all the sins of the Elect.","segments":[{"text":"In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all, for remission of sin of the quick or dead; but only a memorial of that one offering up of himself, by himself, upon the crosse, once for all; and a spiritual oblation of all","proofs":["Hebrews 9:25–26, 28"],"refs":[{"printed":"Hebrews 9:25–26, 28","osis":["Heb.9.25-Heb.9.26","Heb.9.28"]}],"note":null},{"text":"possible praise unto God for the same; so that the Popish sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own only sacrifice, the alone propitiation for all the sins of the Elect.","proofs":["1 Corinthians 11:24","Matthew 26:26–27"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]},{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null}],"relations":{"lbcf1689":["30.2"],"savoy1658":["30.2"],"wcf1646":["29.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"ordinance","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"ordinance","position":null},{"text":"memorial","position":null},{"text":"e","position":27},{"text":"own","position":null},{"text":"the","position":10}]}],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.","segments":[{"text":"The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["30.3"],"savoy1658":["30.3"],"wcf1646":["29.3"]},"diffs":[],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"The denyal of the Cup to the people, worshiping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this Ordinance, and to the institution of Christ.","segments":[{"text":"The denyal of the Cup to the people, worshiping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this Ordinance, and to the institution of Christ.","proofs":["Matthew 26:26–28","15:9","Exodus 20:4–5"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"15:9","osis":["Matt.15.9"]},{"printed":"Exodus 20:4–5","osis":["Exod.20.4-Exod.20.5"]}],"note":null}],"relations":{"lbcf1689":["30.4"],"savoy1658":["30.4"],"wcf1646":["29.4"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":null}]}],"page":null,"leaf":null},{"id":"30.5","chapter":30,"number":5,"text":"The outward Elements in this Ordinance, duely set apart to the uses ordained by Christ, have such relation to him crucified, as that truely, although in terms used figuratively, they are sometimes called by the name of the things they represent, to wit the body and Blood of Christ; albeit in substance, and nature, they still remain truly, and only Bread, and Wine, as they were before.","segments":[{"text":"The outward Elements in this Ordinance, duely set apart to the uses ordained by Christ, have such relation to him crucified, as that truely, although in terms used figuratively, they are sometimes called by the name of the things they represent, to wit the body and Blood of Christ; albeit in substance, and nature, they still remain truly, and only","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Bread, and Wine, as they were before.","proofs":["1 Corinthians 11:26, 28"],"refs":[{"printed":"1 Corinthians 11:26, 28","osis":["1Cor.11.26","1Cor.11.28"]}],"note":null}],"relations":{"lbcf1689":["30.5"],"savoy1658":["30.5"],"wcf1646":["29.5"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"although in terms used figuratively,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":null},{"text":"although in terms used figuratively,","position":null}]}],"page":null,"leaf":null},{"id":"30.6","chapter":30,"number":6,"text":"That doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs body and blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason; overthroweth the nature of the ordinance, and hath been and is the cause of manifold superstitions, yea, of gross Idolatries.","segments":[{"text":"That doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs body and blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason; overthroweth the","proofs":["Acts 3:21","Luke 24:6, 39"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Luke 24:6, 39","osis":["Luke.24.6","Luke.24.39"]}],"note":null},{"text":"nature of the ordinance, and hath been and is the cause of manifold superstitions, yea, of gross Idolatries.","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"relations":{"lbcf1689":["30.6"],"savoy1658":["30.6"],"wcf1646":["29.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"That","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"ordinance,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"ordinance,","position":null}]}],"page":null,"leaf":null},{"id":"30.7","chapter":30,"number":7,"text":"Worthy receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly by faith, really and indeed, yet not carnally, and corporally, but spiritually receive, and feed upon Christ crucified & all the benefits of his death: the Body and Blood of Christ, being then not corporally, or carnally, but spiritually present to the faith of Believers, in that Ordinance, as the Elements themselves are to their outward senses.","segments":[{"text":"Worthy receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly by faith, really and indeed, yet not carnally, and corporally, but spiritually receive, and feed upon Christ crucified & all the benefits of his death: the Body and Blood of Christ, being then not corporally, or carnally, but spiritually present to the faith of Believers, in that Ordinance, as the Elements themselves are to their outward senses.","proofs":["1 Corinthians 10:16","11:23–26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["30.7"],"savoy1658":["30.7"],"wcf1646":["29.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"&","position":null}]},{"source":"savoy1658","type":"earlier","segments":[{"text":"Ordinance,","position":1},{"text":"&","position":null},{"text":"the","position":3}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Ordinance,","position":1},{"text":"&","position":null},{"text":"the","position":3}]}],"page":null,"leaf":null},{"id":"30.8","chapter":30,"number":8,"text":"All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ; so are they unworthy of the Lords Table; and cannot without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto: yea whosoever shall receive unworthily are guilty of the Body and Blood of the Lord, eating and drinking judgement to themselves.","segments":[{"text":"All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ; so are they unworthy of the Lords Table; and cannot without great sin against him, while they remain such, partake of these holy mysteries,","proofs":["2 Corinthians 6:14–15"],"refs":[{"printed":"2 Corinthians 6:14–15","osis":["2Cor.6.14-2Cor.6.15"]}],"note":null},{"text":"or be admitted thereunto: yea whosoever shall receive unworthily are guilty of the Body and Blood of the Lord, eating and drinking judgement to themselves.","proofs":["1 Corinthians 11:29","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"relations":{"lbcf1689":["30.8"],"savoy1658":["30.8"],"wcf1646":["29.8"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ;","position":null},{"text":"him,","position":null},{"text":"yea whosoever shall receive unworthily are guilty of the Body and Blood of the Lord, eating and drinking judgement to themselves.","position":null}]}],"page":null,"leaf":null}]},{"number":31,"title":"Of the State of Man after Death and of the Resurrection of the Dead","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The Bodies of Men after Death return to dust, and see corruption; but their Souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them: the Souls of the Righteous being then made perfect in holyness, are received into paradise where they are with Christ, and behold the face of God, in light and glory; waiting for the full Redemption of their Bodies; and the souls of the wicked, are cast into hell; where they remain in torment and utter darkness, reserved to the judgement of the great day; besides these two places for Souls separated from their bodies, the Scripture acknowledgeth none.","segments":[{"text":"The Bodies of Men after Death return to dust, and see corruption; but their Souls (which neither die nor sleep) having an immortal subsistence, immediately","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"return to God who gave them: the Souls of the Righteous being then made perfect in holyness, are received into paradise where they are with Christ, and behold the face of God, in light","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"and glory; waiting for the full Redemption of their Bodies; and the souls of the wicked, are cast into hell; where they remain in torment and utter darkness, reserved to","proofs":["Luke 23:43","2 Corinthians 5:1, 6, 8","Philippians 1:23","Hebrews 12:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"the judgement of the great day; besides these two places for Souls separated from their bodies, the Scripture acknowledgeth none.","proofs":["Jude 6–7","1 Peter 3:19","Luke 16:23–24"],"refs":[{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]}],"note":null}],"relations":{"lbcf1689":["31.1"],"savoy1658":["31.1"],"wcf1646":["32.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"paradise","position":null},{"text":"are with Christ, and","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"paradise","position":null},{"text":"are with Christ, and","position":null},{"text":"s","position":23}]}],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"At the last day such of the Saints as are found alive shall not sleep but be changed; and all the dead shall be raised up with the self same bodies, and none other; although with different qualities, which shall be united again to their Souls for ever.","segments":[{"text":"At the last day such of the Saints as are found alive shall not sleep but be changed; and all the dead shall be raised up with the self same bodies, and","proofs":["1 Corinthians 15:51–52","1 Thessalonians 4:17"],"refs":[{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"none other; although with different","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"qualities, which shall be united again to their Souls for ever.","proofs":["1 Corinthians 15:42–43"],"refs":[{"printed":"1 Corinthians 15:42–43","osis":["1Cor.15.42-1Cor.15.43"]}],"note":null}],"relations":{"lbcf1689":["31.2"],"savoy1658":["31.2"],"wcf1646":["32.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"of the Saints","position":null},{"text":"sleep","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"of the Saints","position":null},{"text":"sleep","position":null}]}],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"The bodies of the unjust shall by the power of Christ, be raised to dishonour; the bodies of the just by his spirit unto honour, and be made conformable to his own glorious Body.","segments":[{"text":"The bodies of the unjust shall by the power of Christ, be raised to dishonour; the bodies of the just by his spirit unto honour, and be made conformable to his own glorious Body.","proofs":["Acts 24:15","John 5:28–29","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"relations":{"lbcf1689":["31.3"],"savoy1658":["31.3"],"wcf1646":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the Last Judgement","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"GOD hath appointed a Day wherein he will judge the world in Righteousness, by Jesus Christ; to whom all power and judgement is given of the Father; in which Day not only the Apostate Angels shall be judged; but likewise all persons that have lived upon the Earth, shall appear before the Tribunal of Christ; to give an account of their Thoughts, Words, and Deeds, and to receive according to what they have done in the body, whether good or evil.","segments":[{"text":"GOD hath appointed a Day wherein he will judge the world in Righteousness, by Jesus Christ; to whom all power and judgement is given of the Father; in which Day not only the","proofs":["Acts 17:31","John 5:22, 27"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]},{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]}],"note":null},{"text":"Apostate Angels shall be judged; but likewise all persons that have lived upon the Earth, shall appear before the Tribunal of Christ;","proofs":["1 Corinthians 6:3","Jude 6"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]}],"note":null},{"text":"to give an account of their Thoughts, Words, and Deeds, and to receive according to what they have done in the body, whether good or evil.","proofs":["2 Corinthians 5:10","Ecclesiastes 12:14","Matthew 12:36","Romans 14:10, 12","Matthew 25:32"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"Matthew 25:32","osis":["Matt.25.32"]}],"note":null}],"relations":{"lbcf1689":["32.1"],"savoy1658":["32.1"],"wcf1646":["33.1"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"the","position":5}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"The end of Gods appointing this Day, is for the manifestation of the glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice in the Eternal damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that fulness of Joy, and Glory with everlasting reward, in the presence of the Lord: but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.","segments":[{"text":"The end of Gods appointing this Day, is for the manifestation of the glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice in the Eternal damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that fulness of Joy, and Glory with everlasting reward, in the presence","proofs":["Romans 9:22–23"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]}],"note":null},{"text":"of the Lord: but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal torments, and","proofs":["Matthew 25:21, 34","2 Timothy 4:8"],"refs":[{"printed":"Matthew 25:21, 34","osis":["Matt.25.21","Matt.25.34"]},{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.","proofs":["Matthew 25:46","Mark 9:48","2 Thessalonians 1:7–10"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]},{"printed":"Mark 9:48","osis":["Mark.9.48"]},{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null}],"relations":{"lbcf1689":["32.2"],"savoy1658":["32.2"],"wcf1646":["33.2"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Eternal","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Eternal","position":2},{"text":"Glory with everlasting reward, in","position":null}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"As Christ would have us to be certainly perswaded that there shall be a Day of judgement, both to deter all men from sin, and for the greater consolation of the godly, in their adversity; so will he have that day unknown to Men, that they may shake off all carnal security, and be always watchful, because they know not at what hour, the Lord will come; and may ever be prepared to say, Come Lord Jesus, Come quickly, Amen.","segments":[{"text":"As Christ would have us to be certainly perswaded that there shall be a Day of judgement, both to deter all men from sin, and for the greater","proofs":["2 Corinthians 5:10–11"],"refs":[{"printed":"2 Corinthians 5:10–11","osis":["2Cor.5.10-2Cor.5.11"]}],"note":null},{"text":"consolation of the godly, in their adversity; so will he have that day unknown to Men, that they may shake off all carnal security, and be always watchful, because they know not at what hour, the","proofs":["2 Thessalonians 1:5–7"],"refs":[{"printed":"2 Thessalonians 1:5–7","osis":["2Thess.1.5-2Thess.1.7"]}],"note":null},{"text":"Lord will come; and may ever be prepared to say,","proofs":["Mark 13:35–37","Luke 12:35–36"],"refs":[{"printed":"Mark 13:35–37","osis":["Mark.13.35-Mark.13.37"]},{"printed":"Luke 12:35–36","osis":["Luke.12.35-Luke.12.36"]}],"note":null},{"text":"Come Lord Jesus, Come quickly, Amen.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{"lbcf1689":["32.3"],"savoy1658":["32.3"],"wcf1646":["33.3"]},"diffs":[{"source":"savoy1658","type":"earlier","segments":[{"text":"Day of","position":null},{"text":"ever be","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"ever be","position":null}]}],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"appendix","title":"An Appendix concerning Baptism","text":"Whosoever reads, and impartially considers what we have in our forgoing confession declared, may readily perceive, That we do not only concenter with all other true Christians on the Word of God (revealed in the Scriptures of truth) as the foundation and rule of our faith and worship. But that we have also industriously endeavoured to manifest, That in the fundamental Articles of Christianity we mind the same things, and have therefore expressed our belief in the same words, that have on the like occasion been spoken by other societies of Christians before us.\n\nThis we have done, That those who are desirous to know the principles of Religion which we hold and practise, may take an estimate from our selves (who jointly concur in this work) and may not be misguided, either by undue reports; or by the ignorance or errors of particular persons, who going under the same name with our selves, may give an occasion of scandalizing the truth we profess.\n\nAnd although we do differ from our brethren who are Paedobaptists; in the subject and administration of Baptisme, and such other circumstances as have a necessary dependence on our observance of that Ordinance, and do frequent our own assemblies for our mutual edification, and discharge of those duties, and services which we owe unto God, and in his fear to each other: yet we would not be from hence misconstrued, as if the discharge of our own consciences herein, did any wayes disoblige or alienate our affections, or conversation from any others that fear the Lord; but that we may and do as we have opportunity participate of the labors of those, whom God hath indued with abilities above our selves, and qualified, and called to the Ministry of the *Word,* earnestly desiring to approve our selves to be such, as follow after peace with holyness, and therefore we alwaies keep that blessed *Irenicum,* or healing *Word* of the Apostle before our eyes; if in any thing ye be otherwise minded, God shall reveal even this unto you; nevertheless whereto we have already attained; let us walk by the same rule, let us mind the same thing, *Phil. 3. v.* 15, 16.\n\nLet it not therefore be judged of us (because much hath been written on this subject, and yet we continue this our practise different from others) that it is out of obstinacy, but rather as the truth is, that we do herein according to the best of our understandings worship God, out of a pure mind yielding obedience to his precept, in that method which we take to be most agreeable to the Scriptures of truth, and primitive practise.\n\nIt would not become us to give any such intimation, as should carry a semblance that what we do in the service of God is with a doubting conscience, or with any such temper of mind that we do thus for the present, with a reservation that we will do otherwise hereafter upon more mature deliberation; nor have we any cause so to do, being fully perswaded, that what we do is agreeable to the will of God. Yet we do heartily propose this, that if any of the Servants of our Lord Jesus shall, in the Spirit of meekness, attempt to convince us of any mistake either in judgement or practise, we shall diligently ponder his arguments; and accompt him our chiefest friend that shall be an instrument to convert us from any error that is in our ways, for we cannot wittingly do any thing against the truth, but all things for the truth.\n\nAnd therefore we have indeavoured seriously to consider, what hath been already offered for our satisfaction in this point; and are loth to say any more lest we should be esteemed desirous of renewed contests thereabout: yet forasmuch as it may justly be expected that we shew some reason, why we cannot acquiesce in what hath been urged against us; we shall with as much brevity as may consist with plainness, endeavour to satisfie the expectation of those that shall peruse what we now publish in this matter also.\n\n1. As to those Christians who consent with us, *That Repentance from dead works, and Faith towards God, and our Lord Jesus Christ, is required in persons to be Baptised;* and do therefore supply the defect of the (infant being uncapable of making confession of either) by others who do undertake these things for it. Although we do find by Church history that this hath been a very antient practise;[^1] yet considering, that the same Scripture which does caution us against censuring our brother, with whom we shall all stand before the judgment seat of Christ, does also instruct us, *That every one of us shall give an accompt of himself to God,* and *whatsoever is not of Faith is sin.* Therefore we cannot for our own parts be perswaded in our own minds, to build such a practise as this, upon an unwritten tradition: But do rather choose in all points of Faith and Worship, to have recourse to the holy Scriptures, for the information of our judgment, and regulation of our practise; being well assured that a conscientious attending thereto, is the best way to prevent, and rectifie our defects and errors. 2 *Tim.* 3. 16, 17. And if any such case happen to be debated between Christians, which is not plainly determinable by the Scriptures, we think it safest to leave such things undecided until the second coming of our Lord Jesus; as they did in the Church of old, until there should arise a Priest with *Ʋrim* and *Thummim,* that might certainly inform them of the mind of God thereabout, *Ezra* 2. 62, 63.\n\n2. As for those our Christian brethren who do ground their arguments for Infants baptism, upon a presumed foederal Holiness, or Church-Membership, we conceive they are deficient in this, that albeit this Covenant-Holiness and Membership should be as is supposed, in reference unto the Infants of Believers; yet no command for Infant baptism does immediately and directly result from such a quality, or relation.\n\nAll instituted Worship receives its sanction from the precept, and is to be thereby governed in all the necessary circumstances thereof.\n\nSo it was in the Covenant that God made with *Abraham* and his Seed. The sign whereof was appropriated only to the Male, notwithstanding that the female seed as well as the Male were comprehended in the Covenant and part of the Church of God; neither was this sign to be affixed to any Male Infant till he was eight dayes old, albeit he was within the Covenant from the first moment of his life; nor could the danger of death, or any other supposed necessity, warrant the circumcising of him before the set time, nor was there any cause for it; the commination of being cut off from his people, being only upon the neglect, or contempt of the precept.\n\nRighteous *Lot* was nearly related to *Aqraham* in the flesh, and contemporary with him, when this Covenant was made; yet inasmuch as he did not descend from his loynes, nor was of his houshold family (although he was of the same houshold of faith with *Abraham*) yet neither *Lot* himself nor any of his posterity (because of their descent from him) were signed with the signature of this Covenant that was made with *Abraham* and his seed.\n\nThis may suffice to shew, that where there was both an expresse Covenant, and a sign thereof (such a Covenant as did separate the persons with whom it was made, and all their off-spring from all the rest of the world, as a people holy unto the Lord, and did constitute them the visible Church of God, (though not comprehensive of all the faithful in the world) yet the sign of this Covenant was not affixed to all the persons that were within this Covenant, nor to any of them till the prefixt season; nor to other faithful servants of God, that were not of descent from *Abraham.* And consequently that it depends purely upon the will of the Law-giver, to determine what shall be the sign of his Covenant, unto whom, at what season, and upon what terms, it shall be affixed.\n\nIf our brethren do suppose baptism to be the seal of the Covenant which God makes with every beleiver (of which the Scriptures are altogether silent) it is not our concern to contend with them herein; yet we conceive the seal of that Covenant is the indwelling of the Spirit of Christ in the particular and individual persons in whom he resides, and nothing else, neither do they or we suppose that baptism is in any such manner substituted in the place of circumcision, as to have the same (and no other) latitude, extent, or terms, then circumcision had; for that was suited only for the Male children, baptism is an ordinance suited for every beleiver, whether male, or femal. That extended to all the maies that were born in *Abrahams* house, or bought with his money, equally with the males that proceeded from his own loynes; but baptisme is not so far extended in any true Christian Church that we know of, as to be administred to all the poor infidel servants, that the members thereof purchase for their service, and introduce into their families; nor to the children born of them in their house.\n\nBut we conceive the same parity of reasoning may hold for the ordinance of baptism as for that of circumcision; *Exodus 12. 49. viz.* one law for the stranger, as for the home born: If any desire to be admitted to all the ordinances, and priviledges of Gods house, the door is open; upon the same terms that any one person was ever admitted to all, or any of those priviledges, that belong to the Christian Church; may all persons of right challenge the like admission.\n\nAs for that text of Scripture, Rom. 4. 11. *He received circumcision a seal of the righteousness of the faith which he had yet being uncircumcised;* we conceive if the Apostles scope in that place be duly attended to, it will appear that no argument can be taken from thence to inforce Infant baptism; and forasmuch as we find a full and fair account of those words given by the learned Dr. *Lightfoot* (a man not to be suspected of partiality in this controversie) in his *Hor. Hebrai,* on the 1 *Cor. 7. 19. p.* 42, 43. we shall transcribe his words at large, without any comment of our own upon them.\n\n*Circumcisio nihil est ratione habitâ temporis, jam enim evanuerat, adimpleto praecipuè ejus fine ob quem fuerat instituta; Istum finem exhibet Apostolus in verbis istis Rom.* 4. 11. σφραγίδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν ἀκροβυστίᾳ. *At vereor ne a plerisque versionibus non satis aptentur ad finem circumcisionis, & scopum Apostoli, dum ab iis interseritur aliquid de suo.*\n\nCircumcision is nothing, if we respect the time, for now it was without use, that end of it being especially fulfilled; for which it had been instituted: this end the Apostle declares in these words, *Rom.* 4. 11. σφραγίδα, &c. But I fear that by most translations they are not sufficiently suited to the end of circumcision and the scope of the Apostle whilst something of their own is by them inserted.\n\nAnd after the Doctor hath represented diverse versions of the words agreeing for the most part in sense with that which we have in our Bibles he thus proceeds.\n\n*Aliae in eundem sensum, ac si circumcisio daretur* Abrahamo *in sigillum justitiae istius, quam ille habuit, dum adhuc foret praeputiatus; quod non negabimus aliqualiter verum esse, at credimus circumcisionem longe aliò praecipue respexisse.*\n\nOther versions are to the same purpose; as if circumcision was given to *Abraham* for a Seal of that Righteousness which he had being yet uncircumcised, which we will not deny to be in some sence true, but we believe that circumcision had chiefly a far different respect.\n\n*Liceat mihi verba sic reddere.* Et signum accepit circumcisionis, sigillum justitiae fidei, quae futura in praeputio; *quae futura dico, non quae fuerat. Non quae fuerat* Abrahamo *adhuc praeputiato, sed quae futura semini ejus praeputiato, id est, gentilibus, fidem olim* Abrahami *imitaturis.*\n\nGive me leave thus to render the words; *And he received the sign of circumcision, a seal of the Righteousness of Faith, which was to be in the uncircumcision, Which was to be* (I say) not *which had been,* not that which *Abraham* had whilst he was yet uncircumcised; but that which his uncircumcised seed should have, that is the Gentiles, who in time to come should imitate the faith of *Abraham.*\n\n*Nunc adverte bene quâ occasione instituta* Abrahamo *circumcisio, ponens tibi ante oculos historiam ejus, Gen.* 17.\n\nNow consider well on what occasion circumcision was instituted unto *Abraham,* setting before thine eyes the history thereof, *Gen.* 17.\n\n*Fit primò ei haec promissio,* Multarum Gentium eris tu pater (*quonam sensu explicat Apostolus, isto capite) & subinde subjungitur duplex sigillum rei corroborandae; immutatio scilicet nominis* Abrami *in* Abrahamum; & *institutio circumcisionis: v.* 4. Ecce mihi tecum est foedus, eris tu pater multarum gentium. *Quáre vocatum est nomen ejus* Abrahamus? *In sigillationem hujus promissionis.* Tu Pater eris multarum gentium. *Et quare instituta ei circumcisio? In sigillationem ejusdem promissionis.* Tu Pater eris multarum Gentium. *Ita ut hic sit sensus Apostoli, institutioni circumcisionis congruentissimus; accepit signum circumcisionis, sigillum justitiae fidei, quam olim erat incircumcisio (vel Gentiles) habitura & adeptura.*\n\nThis promise is first made unto him, *Thou shalt be the Father of many Nations* (in what sense the Apostle explaineth in that chapter) and then there is subjoined a double seal for the confirmation of the thing, to wit, the change of the name *Abram* into *Abraham,* and the institution of circumcision. v. 4. *Behold as for me, my Covenant is with thee, and thou shalt be the Father of many Nations.* Wherefore was his name called *Abraham?* for the sealing of this promise: *Thou shalt be the Father of many Nations* And wherefore was circumcision instituted to him? For the sealing of the same promise. *Thou shalt be the Father of many Nations.* So that this is the sense of the Apostle, most agreeable to the institution of circumcision; he received the sign of circumcision, a seal of the Righteousness of Faith which in time to come the uncircumcision (or the Gentiles) should have and obtain.\n\n*Duplex semen erat* Abrahamo; *naturale, Judaeorum; & fidele gentilium credentium: signatur naturale signo circumcisionis, primò quidem in sui distinctionem, ab omnibus aliis gentibus, dum eae non adhuc forent semen* Abrahami; *at praecipue in memoriam justificationis gentium per fidem, cum tandem forent ejus semen. Cessatura ergo merito erat circumcisio, cum introducerentur Gentiles ad fidem, quippe quod tunc finem suum ultimum ac praecipuum obtinuerat, et perinde* ἡ περιτομὴ οὐδέν.\n\n*Abraham* had a twofold seed, *natural,* of the Jews; and *faithful,* of the believing Gentiles: his natural seed was signed with the sign of circumcision, first indeed for the distinguishing of them from all other Nations whilst they as yet were not the seed of *Abraham,* but especially for the memorial of the justification of the Gentiles by faith, when at length they should become his seed. Therefore circumcision was of right to cease, when the Gentiles were brought in to the faith, forasmuch as then it had obtained its last and chief end, & thenceforth *circumcision is nothing.*\n\nThus far he, which we earnestly desire may be seriously weighed, for we plead not his authority, but the evidence of truth in his words.\n\n3. Of whatsoever nature the holiness of the children mentioned, 1 *Cor.* 7. 12. be, yet they who do conclude that all such children (whether Infants or of riper years) have from hence an immediate right to baptism, do as we conceive put more into the conclusion, then will be found in the premisses.\n\nFor although we do not determine positively concerning the Apostles scope in the holiness here mentioned, so as to say it is this, or that, and no other thing; Yet it is evident that the Apostle does by it determine not only the lawfulness but the expedience also of a beleivers cohabitation with an unbeliever, in the state of marriage.\n\nAnd we do think that although the Apostles asserting of the unbelieving yokefellow to be sanctified by the believer, should carry in it somewhat more then is in the bare marriage of two infidels, because although the marriage covenant have a divine sanction so as to make the wedlock of two unbelievers a lawful action, and their conjunction and cohabitation in that respect undefiled, yet there might be no ground to suppose from thence, that both or either of their persons are thereby sanctified; and the Apostle urges the cohabitation of a believer with an infidel in the state of wedlock from this ground that the unbelieving husband is *sanctified* by the believing wife; nevertheless here you have the influence of a believers faith *ascending from an inferior to a superior relation;* from the wife to the husband who is her head, *before it can descend to their off-spring.* And therefore we say, whatever be the nature or extent of the holiness here intended, we conceive it cannot convey to the children an immediate right to baptism; because it would then be of another nature, and of a larger extent, then the root, and original from whence it is derived; for it is clear by the Apostles argument that holiness cannot be derived to the child from the sanctity of one parent only, if either father or mother be (in the sense intended by the Apostle) unholy or unclean, so will the child be also, therefore for the production of an holy seed it is necessary that both the Parents be sanctified; and this the Apostle positively asserts in the first place to be done by the beleiving parent, although the other be an unbeliever; and then consequentially from thence argues, the holiness of their children. Hence it follows, that as the children have no other holiness then what they derive from both their Parents; so neither can they have any right by this holiness to any spiritual priviledge but such as both their Parents did also partake of: and therefore if the unbelieving Parent (though sanctified by the believing Parent) have not thereby a a right to baptism, neither can we concieve, that there is any such priviledge, derived to the children by their birth-holiness.\n\nBesides if it had been the usual practise in the Apostles dayes for the father or mother that did beleive, to bring all their children with them to be baptised; then the holiness of the beleiving *Corinthians* children, would not at all have been in question when this Epistle was written; but might have been argued from their passing under that ordinance, which represented their new birth, although they had derived no holiness from their Parents, by their first birth; and would have layen as an exception against the Apostles inference, *else were your Children unclean,* &c. But of the sanctification of all the children of every beleiver by this ordinance, or any other way, then what is beforementioned, the Scripture is altogether silent.\n\nThis may be also added; that if this birth holiness do qualifie all the children of every believer, for the ordinance of baptism; why not for all other ordinances? for the Lords Supper as was practised for a long time together? for if recourse be had to what the Scriptures speak generally of this subject; it will be found, that the same qualities which do intitle any person to baptism, do so also for the participation of all the Ordinances, and priviledges of the house of God, that are common to all believers.\n\nWhosoever can and does interrogate his good Conscience towards God when he is baptised (as every one must do that makes it to himself a sign of Salvation) is capable of doing the same thing, in every other act of worship that he performs.\n\n4. The arguments and inferences that are usually brought for, or against Infant baptism from those few instances which the Scriptures afford us of whole families being baptised; are only conjectural; and therefore cannot of themselves, be conclusive on either hand: yet in regard most that treat on this subject for Infant baptism, do (as they conceive) improve these instances to the advantage of their argument: we think it meet (in like manner as in the cases before mentioned so in this) to shew the invalidity of such inferences.\n\n*Cornelius worshipped God with all his house,* the *Jaylor,* and *Crispus* the chief ruler of the Synagogue, *believed God with each of their houses. The houshold of* Stephanus *addicted themselves to the Ministry of the Saints:* so that thus far *Worshipping,* and *Believing* runs parallel with *Baptism.* And if *Lydia,* had been a married person, when she believed, it is probable her husband would also have been named by the Apostle, as in like cases, inasmuch as he would have been not only a part, but the head of that baptised houshold.\n\nWho can assign any probable reason, why the Apostle should make mention of four or five housholds being baptised and no more? or why he does so often vary in the method of his salutations, *Rom.* 1. 6. sometimes mentioning only particular persons of great note, other times such, and the Church in their house? the Saints that were with them; and them belonging to *Narcissus,* who were in the Lord; thus saluting either whole families, or part of families, or only particular persons in families, considered as they were in the Lord, for if it had been an usual practise to baptize all children, with their parents; there were then many thousands of the Jews which believed, and a great number of the Gentiles, in most of the principal Cities in the World, and among so many thousands, it is more then probable there would have been some thousands of housholds baptised; why then should the Apostle in this respect signalize one family of the Jews and three or four of the Gentiles, as particular instances in a case that was common? whoever supposes that we do willfully debar our children, from the benefit of any promise, or priviledge, that of right belongs to the children of believing parents; they do entertain over severe thoughts of us: to be without natural affections is one of the characters of the worst of persons, in the worst of times. Wee do freely confesse our selves guilty before the Lord, in that we have not with more circumspection and diligence train’d up those that relate to us in the fear of the Lord; and do humbly and earnestly pray, that our omissions herein may be remitted, and that they may not redound to the prejudice of our selves, or any of ours: but with respect to that duty that is incumbent on us, we acknowledge our selves obliged by the precepts of God, to bring up our children in the nurture and admonition of the Lord, to teach them his fear, both by instruction and example; and should we set light by this precept, it would demonstrate that we are more vile then the unnatural Heathen, that like not to retain God in their knowledge, our baptism might then be justly accompted, as no baptism to us.\n\nThere are many special promises that do incourage us as well as precepts, that do oblige us to the close pursuit of our duty herein: that God whom we serve, being jealous of his Worship, threatens the visiting of the Fathers transgression upon the children to the third and fourth generation of them that hate him: yet does more abundantly extend his mercy, even to thousands (respecting the offspring and succeding generations) of them that love him, and keep his commands.\n\nWhen our Lord rebuked his disciples for prohibiting the access of little children that were brought to him, that he might pray over them, lay his hands upon them, and blesse them, does declare, *that of such is the Kingdom of God.* And the Apostle *Peter* in answer to their enquiry, that desired to know what they must do to be saved, does not only instruct them in the necessary duty of repentance and baptism; but does also thereto encourage them, by that promise which had reference both to them, and their children; if our Lord Jesus in the forementioned place, do not respect the qualities of children (as elsewhere) as to their meekness, humility, and sincerity, and the like; but intend also that those very persons and such like, appertain to the Kingdom of God, and if the Apostle *Peter* in mentioning the aforesaid promise, do respect not only the present and succeeding generations of those Jews, that heard him, (in which sense the same phrase doth occurre in Scripture) but also the immediate off-spring of his auditors; whether the promise relate to the gift of the Holy Spirit, or of eternal life, or any grace, or priviledge tending to the obtaining thereof; it is neither our concerne nor our interest to confine the mercies, and promises of God, to a more narrow, or lesse compasse then he is pleased gratiously to offer and intend them; nor to have a light esteem of them; but are obliged in duty to God, and affection to our children; to plead earnestly with God and use our utmost endeavours that both our selves, and our off-spring may be partakers of his Mercies and gracious Promises: yet we cannot from either of these texts collect a sufficient warrant for us to baptize our children before they are instructed in the principles of the Christian Religion.\n\nFor as to the instance in little children, it seems by the disciples forbidding them, that they were brought upon some other account, not so frequent as Baptism must be supposed to have been, if from the beginning believers children had been admitted thereto: and no account is given whether their parents were baptised believers or not; and as to the instance of the Apostle; if the following words and practise, may be taken as an interpretation of the scope of that promise we cannot conceive it does refer to infant baptism, because the text does presently subjoyn; *Then they that gladly received the word were baptised.*\n\nThat there were some believing children of believing parents in the Apostles dayes is evident from the Scriptures, even such as were then in ther fathers family, and under their parents tuition, and education; to whom the Apostle in several of his Epistles to the Churches, giveth commands to obey their parents in the Lord; and does allure their tender years to hearken to this precept, by reminding them that it is the first command with promise.\n\nAnd it is recorded by him for the praise of *Timothy,* and encouragement of parents betimes to instaruct, and children early to attend to godly instruction, that ἀπὸ βρέφους from a child, he had known the holy Scriptures.\n\nThe Apostle *John* rejoyced greatly when he found of the children of the Elect Lady walking in the truth; and the children of her Elect Sister joyn with the Apostle in his salutation.\n\nBut that this was not generally so, that all the children of believers were accounted for believers (as they would have been if they had been all baptised) may be collected from the character which the Apostle gives of persons fit to be chosen to Eldership in the Church which was not common to all believers; among others this is expressely one, *viz. If there be any having believing, or faithful children,* not accused of Riot or unruly; and we may from the Apostles writings on the same subject collect the reason of this qualification, *viz.* That in case the person designed for this office to teach and rule in the house of God, had children capable of it; there might be first a proof of his ability, industry, and successe in this work in his own family; and private capacity, before he was ordained to the exercise of this authority in the Church, in a publick capacity, as a Bishop in the house of God.\n\nThese things we have mentioned as having a direct reference unto the controversie between our brethren and us; other things that are more abstruse and prolix, which are frequently introduced into this controversie, but do not necessarily concern it, we have purposely avoided; that the distance between us and our brethren may not be by us made more wide; for it is our duty, and concern so far as is possible for us (retaining a good conscience towards God) to seek a more entire agreement and reconciliation with them.\n\nWe are not insensible that as to the order of Gods house, and entire communion therein there are some things wherein we (as well as others) are not at a full accord among our selves, as for instance; the known principle, and state of the consciences of diverse of us, that have agreed in this Confession is such; that we cannot hold Church-communion, with any other then Baptized-believers, and Churches constituted of such; yet some others of us have a greater liberty and freedom in our spirits that way; and therefore we have purposely omitted the mention of things of that nature, that we might concurre, in giving this evidence of our agreement, both among our selves, and with other good Christians, in those important articles of the Christian Religion, mainly insisted on by us: and this notwithstanding we all esteem it our chief concern, both among our selves, and all others that in every place call upon the name of the Lord Jesus Christ our Lord, both theirs and ours, and love him in sincerity, to endeavour to keep the unity of the Spirit, in the bond of peace; and in order thereunto, to exercise all lowliness and meekness, with long-suffering, forbearing one another in love.\n\nAnd we are perswaded if the same method were introduced into frequent practise between us and our Christian friends who agree with us in all the fundamental articles of the Christian faith (though they do not so in the subject and administration of baptism) it would soon beget a better understanding, and brotherly affection between us.\n\nIn the beginning of the Christian Church, when the doctrine of the baptism of *Christ* was not universally understood, yet those that knew only the baptism of *John,* were the Disciples of the Lord Jesus; and *Apollos* an eminent Minister of the Gospel of Jesus.\n\nIn the beginning of the reformation of the Christian Church, and recovery from that *Egyptian* darkness wherein our forefathers for many generations were held in bondage; upon recourse had to the Scriptures of truth, different apprehensions were conceived, which are to this time continued, concerning the practise of this Ordinance.\n\nLet not our zeal herein be misinterpreted: that God whom we serve is jealous of his worship. By his gracious providence the Law thereof, is continued amongst us; and we are forewarned by what hapned in the Church of the Jews, that it is necessary for every generation, and that frequently in every generation to consult the divine oracle, compare our worship with the rule, and take heed to what doctrines we receive and practise.\n\nIf the ten commands exhibited in the popish Idolatrous service books had been received as the entire law of God, because they agree in number with his ten commands, and also in the substance of nine of them; the second Commandment forbidding Idolatry had been utterly lost.\n\nIf *Ezra* and *Nehemiah* had not made a diligent search into the particular parts of Gods law, and his worship; the Feast of Tabernacles (which for many centuries of years, had not been duly observed, according to the institution, though it was retained in the general notion) would not have been kept in due order.\n\nSo may it be now as to many things relating to the service of God, which do retain the names proper to them in their first institution, but yet through inadvertency (where there is no sinister design) may vary in their circumstances, from their first institution. And if by means of any antient defection, or of that general corruption of the service of God, and interruption of his true worship, and persecution of his servants by the Antichristian Bishop of *Rome,* for many generations; those who do consult the Word of God, cannot yet arrive at a full and mutual satisfaction among themselves, what was the practise of the primitive Christian Church, in some points relating to the *Worship* of God: yet inasmuch as these things are not of the essence of Christianity, but that we agree in the fundamental doctrines thereof, we do apprehend, there is sufficient ground to lay aside all bitterness and prejudice, and in the spirit of love and meekness to imbrace and own each other therein; leaving each other at liberty to perform such other services, (wherein we cannot concur) apart unto God, according to the best of our understanding.\n\n[^1]: Rom. 14. 4. 10. 12. 23."},{"name":"preface","title":"To the Judicious and Impartial Reader","text":"*Courteous Reader,*\n\nIt is now many years since divers of us (with other sober Christians then living and walking in the way of the Lord that we professe) did conceive our selves to be under a necessity of Publishing a *Confession of our Faith,* for the information, and satisfaction of those, that did not throughly understand what our principles were, or had entertained prejudices against our Profession, by reason of the strange representation of them, by some men of note, who had taken very wrong measures, and accordingly led others into misapprehensions, of us, and them: and this was first put forth about the year, 1643. in the name of seven Congregations then gathered in *London;* since which time, diverse impressions thereof have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and some of those men eminent, both for piety and learning) were thereby satisfied, that we were no way guilty of those Heterodoxies and fundamental errors, which had too frequently been charged upon us without ground, or occasion given on our part. And forasmuch, as that *Confession* is not now commonly to be had; and also that many others have since embraced the same truth which is owned therein; it was judged necessary by us to joyn together in giving a testimony to the world; of our firm adhering to those wholesome Principles, by the publication of this which is now in your hand.\n\nAnd forasmuch as our method, and manner of expressing our sentiments, in this, doth vary from the former (although the substance of the matter is the same) we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work, was (not only to give a full account of our selves, to those Christians that differ from us about the subject of Baptism, but also) the profit that might from thence arise, unto those that have any account of our labors, in their instruction, and establishment in the great truths of the Gospel; in the clear understanding, and steady belief of which, our comfortable walking with God, and fruitfulness before him, in all our ways, is most neerly concerned; and therefore we did conclude it necessary to expresse our selves the more fully, and distinctly; and also to fix on such a method as might be most comprehensive of those things which we designed to explain our sense, and belief of; and finding no defect, in this regard, in that fixed on by the assembly, and after them by those of the Congregational way, we did readily conclude it best to retain the same *order* in our present confession: and also, when we observed that those last mentioned, did in their confession (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense, concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms we did in like manner conclude it best to follow their example in making use of the very same words with them both, in these articles (which are very many) wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian Religion; as also with many others, whose orthodox confessions have been published to the world; on the behalf of the Protestants in divers Nations and Cities: and also to convince all, that we have no itch to clogge Religion with new words, but do readily acquiesce in that form of sound words, which hath been, in consent with the holy Scriptures, used by others before us; hereby declaring before God, Angels, & Men, our hearty agreement with them, in that wholesome Protestant Doctrine, which with so clear evidence of Scriptures they have asserted: some things indeed, are in some places added, some terms omitted, and some few changed, but these alterations are of that nature, as that we need not doubt, any charge or suspition of unsoundness in the faith, from any of our brethren upon the account of them.\n\nIn those things wherein we differ from others, we have exprest our selves with all candor and plainness that none might entertain jealousie of ought secretly lodged in our breasts, that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty, and humility, as will render our freedom in this respect inoffensive, even to those whose sentiments are different from ours.\n\nWe have also taken care to affix texts of Scripture, in the margin for the confirmation of each article in our confession, in which work we have studiously indeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: and our earnest desire is, that all into whose hands this may come, would follow that (never enough commended) example of the noble *Bereans,* who searched the Scriptures daily, that they might find out whether the things preached to them were so or not.\n\nThere is one thing more which we sincerely professe, and earnestly desire credence in, *viz.* That contention is most remote from our design in all that we have done in this matter: and we hope the liberty of an ingenuous unfolding our principles, and opening our hearts unto our Brethren, with the Scripture grounds on which our faith and practise leanes, will by none of them be either denyed to us, or taken ill from us. Our whole design is accomplished, if we may obtain that Justice, as to be measured in our principles, and practise, and the judgement of both by others, according to what we have now published; which the Lord (whose eyes are as a flame of fire) knoweth to be the doctrine, which with our hearts we must firmly believe, and sincerely indeavour to conform our lives to. And oh that other contentions being laid asleep, the only care and contention of all upon whom the name of our blessed Redeemer is called, might for the future be, to walk humbly with their God, and in the exercise of all Love and Meekness towards each other, to perfect holyness in the fear of the Lord, each one endeavouring to have his conversation such as becometh the Gospel; and also suitable to his place and capacity vigorously to promote in others the practice of true Religion and undefiled in the sight of God and our Father. And that in this backsliding day, we might not spend our breath in fruitless complaints of the evils of others; but may every one begin at home, to reform in the first place our own hearts, and wayes; and then to quicken all that we may have influence upon, to the same work; that if the will of God were so, none might deceive themselves, by resting in, and trusting to, a form of Godliness, without the power of it, and inward experience of the efficacy of those truths that are professed by them.\n\nAnd verily there is one spring and cause of the decay of Religion in our day, which we cannot but touch upon, and earnestly urge a redresse of; and that is the neglect of the worship of God in Families, by those to whom the charge and conduct of them is committed. May not the grosse ignorance, and instability of many; with the prophaneness of others, be justly charged upon their Parents and Masters, who have not trained them up in the way wherein they ought to walk when they were young? but have neglected those frequent and solemn commands which the Lord hath laid upon them so to catechize, and instruct them, that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures; and also by their own omission of Prayer, and other duties of Religion in their families, together with the ill example of their loose conversation, have inured them first to a neglect, and then contempt of all Piety and Religion? we know this will not excuse the blindness, or wickedness of any; but certainly it will fall heavy upon those that have thus been the occasion thereof; they indeed dye in their sins; but will not their blood be required of those under whose care they were, who yet permitted them to go on without *warning,* yea led them into the paths of destruction? and will not the diligence of Christians with respect to the discharge of these duties, in ages past, rise up in judgment against, and condemn many of those who would be esteemed such now?\n\nWe shall conclude with our earnest prayer, that the God of all grace, will pour out those measures of his holy Spirit upon us, that the profession of truth may be accompanyed with the sound belief, and diligent practise of it by us; that his name may in all things be glorified, through Jesus Christ our Lord, *Amen.*"}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"phila1742","kind":"confession","title":"Philadelphia Confession of Faith","short":"PCF","aliases":["Philadelphia Confession","Philadelphia Baptist Confession","The Baptist Confession of Faith (Philadelphia","1742)"],"authors":["Elders and brethren of the Particular Baptist churches in London and the country","Philadelphia Baptist Association"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1743,"adopted":[{"by":"Philadelphia Baptist Association","year":1742}]},"year":1742,"edition":"The sixth edition, printed by B. Franklin, 1743","source":"https://archive.org/details/bim_eighteenth-century_a-confession-of-faith-p_1743","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1689","relation":"adapts"}],"provenance":{"witness":{"title":"A Confession of Faith, Put forth by the Elders and Brethren Of many Congregations of Christians (Baptized upon Profession of their Faith) In London and the Country. Adopted by the Baptist Association met at Philadelphia, Sept. 25. 1742","edition":"The sixth edition, printed by B. Franklin, 1743","published":1743,"place":"Philadelphia","catalog":["Evans 5124"],"original":"https://archive.org/details/bim_eighteenth-century_a-confession-of-faith-p_1743","pdf":"https://assets.symbolics.dev/bba27116bcba74d36deeae79564f6d826796f772a8549a4589034e1d3291ac3f/bim_eighteenth-century_a-confession-of-faith-p_1743.pdf","sha256":"bba27116bcba74d36deeae79564f6d826796f772a8549a4589034e1d3291ac3f","pdf_source":"https://archive.org/download/bim_eighteenth-century_a-confession-of-faith-p_1743/bim_eighteenth-century_a-confession-of-faith-p_1743.pdf"},"transcription":{"from":"lbcf1689","checked":[{"against":"https://archive.org/details/bim_eighteenth-century_a-confession-of-faith-p_1743","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word, and every proof against the page’s notes; the two added chapters and the prose transcribed from it"}]},"license":"public-domain","notes":"The 1689 confession as the Philadelphia Baptist Association adopted it on 25 September 1742, printed by Benjamin Franklin in 1743 as “The Sixth Edition”, with two articles added: “Of Singing of Psalms, &c.” (chapter 23) and “Of Laying on of Hands” (chapter 31), so that the 1689’s chapters 23 to 32 are its 24 to 30 and 32 to 34. No transcription of it was to be had (Evans-TCP has none), so its files began as a copy of `lbcf1689` (the London fifth edition of 1720), which it follows closely, and every paragraph was then read against the scan and made to read as it prints; each relates to `lbcf1689`’s, and the diffs give their differences in words. Its front matter is in `prose/`: the General Assembly’s recommendation of 1689 with its thirty-seven names, and the preface “To the Judicious and Impartial Reader”. *A Short Treatise of Church Discipline*, bound with it, is not included. Every departure from the printing is in `confessions/phila1742/EMENDATIONS.md`."},"chapter_count":34,"paragraph_count":162,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/phila1742","chapters":[{"number":1,"title":"Of the Holy Scriptures","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; altho the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men unexcusable; yet are they not sufficient to give that Knowledge of God and his Will, which is necessary unto Salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare That his Will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto Writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.","segments":[{"text":"The Holy Scripture is the only sufficient, certain, and infallible Rule of all Saving Knowledge, Faith, and Obedience; altho the","proofs":["2 Timothy 3:15–17","Isaiah 8:20","Luke 16:29, 31","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom and Power of God, as to leave Men unexcusable; yet are they not sufficient to give that Knowledge of God and his Will, which is necessary unto Salvation.","proofs":["Romans 1:19–21","2:14–15","Psalm 19:1–3"],"refs":[{"printed":"Romans 1:19–21","osis":["Rom.1.19-Rom.1.21"]},{"printed":"2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]}],"note":null},{"text":"Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare That his Will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the Flesh, and the malice of Satan, and of the World, to commit the same wholly unto","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his Will unto his People being now ceased.","proofs":["Proverbs 22:19–21","Romans 15:4","2 Peter 1:19–20"],"refs":[{"printed":"Proverbs 22:19–21","osis":["Prov.22.19-Prov.22.21"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"2 Peter 1:19–20","osis":["2Pet.1.19-2Pet.1.20"]}],"note":null}],"relations":{"lbcf1689":["1.1"]},"diffs":[],"page":"9","leaf":9},{"id":"1.2","chapter":1,"number":2,"text":"Under the Name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these; Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the Inspiration of God, to be the Rule of Faith and Life.","segments":[{"text":"Under the Name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these; Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Paul’s Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the Inspiration of God, to be the Rule of Faith and Life.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"relations":{"lbcf1689":["1.2"]},"diffs":[],"page":"10","leaf":10},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of than other Humane Writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine Inspiration, are no part of the Canon (or Rule) of the Scripture, and therefore are of no Authority to the Church of God, nor to be any otherwise approved, or made use of than other Humane Writings.","proofs":["Luke 24:27, 44","Romans 3:2"],"refs":[{"printed":"Luke 24:27, 44","osis":["Luke.24.27","Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null}],"relations":{"lbcf1689":["1.3"]},"diffs":[],"page":"12","leaf":12},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any Man, or Church, but wholy upon God, (who is Truth it self) the Author thereof; therefore it is to be received, because it is the Word of God.","segments":[{"text":"The Authority of the Holy Scripture, for which it ought to be believed, dependeth not upon the testimony of any Man, or Church, but wholy upon God, (who is Truth it self) the Author thereof; therefore it is to be received, because it is the Word of God.","proofs":["2 Peter 1:19–21","2 Timothy 3:16","2 Thessalonians 2:13","1 John 5:9"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]},{"printed":"1 John 5:9","osis":["1John.5.9"]}],"note":null}],"relations":{"lbcf1689":["1.4"]},"diffs":[],"page":"12","leaf":12},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Stile, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, and many other incomparable Excellencies, and intire Perfections thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","segments":[{"text":"We may be moved and induced by the testimony of the Church of God, to an high and reverent Esteem of the Holy Scriptures; and the heavenliness of the Matter, the efficacy of the Doctrine, and the majesty of the Stile, the consent of all the Parts, the scope of the Whole, (which is to give all Glory to God) the full discovery it makes of the only Way of Man’s Salvation, and many other incomparable Excellencies, and intire Perfections thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God; yet notwithstanding, our full persuasion, and assurance of the infallible Truth, and Divine Authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.","proofs":["John 16:13–14","1 Corinthians 2:10–12","1 John 1:2","1 John 2:20, 27"],"refs":[{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 Corinthians 2:10–12","osis":["1Cor.2.10-1Cor.2.12"]},{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"1 John 2:20, 27","osis":["1John.2.20","1John.2.27"]}],"note":null}],"relations":{"lbcf1689":["1.5"]},"diffs":[],"page":"12","leaf":12},{"id":"1.6","chapter":1,"number":6,"text":"The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expresly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Humane Actions and Societies; which are to be ordered by the Light of Nature, and Christian Prudence, according to the General Rules of the Word, which are always to be observed.","segments":[{"text":"The whole Counsel of God concerning all things necessary for his own Glory, Man’s Salvation, Faith and Life, is either expresly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or Traditions of Men. Nevertheless we acknowledge the","proofs":["2 Timothy 3:15–17","Galatians 1:8–9"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]}],"note":null},{"text":"inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some Circumstances concerning the Worship of God, and Government of the Church, common to Humane Actions and Societies; which are to be","proofs":["John 6:45","1 Corinthians 2:9–12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–12","osis":["1Cor.2.9-1Cor.2.12"]}],"note":null},{"text":"ordered by the Light of Nature, and Christian Prudence, according to the General Rules of the Word, which are always to be observed.","proofs":["1 Corinthians 11:13–14","14:26, 40"],"refs":[{"printed":"1 Corinthians 11:13–14","osis":["1Cor.11.13-1Cor.11.14"]},{"printed":"14:26, 40","osis":["1Cor.14.26","1Cor.14.40"]}],"note":null}],"relations":{"lbcf1689":["1.6"]},"diffs":[],"page":"13","leaf":13},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary Means, may attain to a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary Means, may attain to a sufficient understanding of them.","proofs":["Psalm 19:7","119:130"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"119:130","osis":["Ps.119.130"]}],"note":null}],"relations":{"lbcf1689":["1.7"]},"diffs":[],"page":"14","leaf":14},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew, (which was the Native Language of the People of God of old) and the New Testament in Greek, which (at the time of writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore authentical; so as in all Controversies of Religion, the Church is finally to appeal unto them. But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.","segments":[{"text":"The Old Testament in Hebrew, (which was the Native Language of the People of God of old) and the New Testament in Greek, which (at the time of writing of it) was most generally known to the Nations, being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore","proofs":["Romans 3:2"],"refs":[{"printed":"Romans 3:2","osis":["Rom.3.2"]}],"note":null},{"text":"authentical; so as in all Controversies of Religion, the Church is finally to appeal unto them.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"But because these original Tongues are not known to all the People of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read","proofs":["Acts 15:15"],"refs":[{"printed":"Acts 15:15","osis":["Acts.15.15"]}],"note":null},{"text":"and search them, therefore they are to be translated into the vulgar Language of every Nation, unto which they","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"come, that the Word of God dwelling","proofs":["1 Corinthians 14:6, 9, 11–12, 24, 28"],"refs":[{"printed":"1 Corinthians 14:6, 9, 11–12, 24, 28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.24","1Cor.14.28"]}],"note":null},{"text":"plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may hope.","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"relations":{"lbcf1689":["1.8"]},"diffs":[],"page":"15","leaf":15},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture is the Scripture itself: And therefore when there is a question about the true and full sense of any Scripture, (which is not manifold but one) it must be searched by other Places, that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture is the Scripture itself: And therefore when there is a question about the true and full sense of any Scripture, (which is not manifold but one) it must be searched by other Places, that speak more clearly.","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"relations":{"lbcf1689":["1.9"]},"diffs":[],"page":"16","leaf":16},{"id":"1.10","chapter":1,"number":10,"text":"The supream Judge by which all Controversies of Religion are to be determined, and all Decrees of Councils, Opinions of antient Writers, Doctrines of Men, and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our Faith is finally resolved.","segments":[{"text":"The supream Judge by which all Controversies of Religion are to be determined, and all Decrees of Councils, Opinions of antient Writers, Doctrines of Men, and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our Faith is finally resolved.","proofs":["Matthew 22:29, 32","Ephesians 2:20","Acts 28:23"],"refs":[{"printed":"Matthew 22:29, 32","osis":["Matt.22.29","Matt.22.32"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:23","osis":["Acts.28.23"]}],"note":null}],"relations":{"lbcf1689":["1.10"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"Councils,","position":null},{"text":"t","position":4}]}],"page":"16","leaf":16}]},{"number":2,"title":"Of God and of the Holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"The Lord our God is but one only living, and true God; whose subsistence is in and of himself, infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself; a most pure Spirit, invisible, without Body, Parts, or Passions, who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most, wise, most free, most absolute, working all Things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving Iniquity, Transgression and Sin, the rewarder of them that diligently seek him, and withal most just, and terrible in his Judgments, hating all sin, and will by no means clear the guilty.","segments":[{"text":"The Lord our God is but one only living, and true God; whose","proofs":["1 Corinthians 8:4, 6","Deuteronomy 6:4"],"refs":[{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"subsistence is in and of himself,","proofs":["Jeremiah 10:10","Isaiah 48:12"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"Isaiah 48:12","osis":["Isa.48.12"]}],"note":null},{"text":"infinite in Being, and Perfection, whose Essence cannot be comprehended by any but himself;","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"a most pure Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"invisible, without Body, Parts, or Passions, who only hath Immortality, dwelling in the Light, which no Man can approach unto, who is","proofs":["1 Timothy 1:17","Deuteronomy 4:15–16"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"immutable,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"immense,","proofs":["1 Kings 8:27","Jeremiah 23:23"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]},{"printed":"Jeremiah 23:23","osis":["Jer.23.23"]}],"note":null},{"text":"eternal, incomprehensible,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"almighty, every way infinite,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null},{"text":"most holy, most, wise, most free, most absolute,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null},{"text":"working all Things according to the Counsel of his own immutable and most righteous Will,","proofs":["Psalm 115:3","Isaiah 46:10"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null},{"text":"for his own Glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving Iniquity, Transgression and Sin,","proofs":["Proverbs 16:4","Romans 11:36"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"the rewarder of them that diligently seek him, and withal most just,","proofs":["Exodus 34:6–7","Hebrews 11:6"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and terrible in his Judgments,","proofs":["Nehemiah 9:32–33"],"refs":[{"printed":"Nehemiah 9:32–33","osis":["Neh.9.32-Neh.9.33"]}],"note":null},{"text":"hating all sin, and will by no means clear the","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"guilty.","proofs":["Exodus 34:7","Nahum 1:2–3"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]},{"printed":"Nahum 1:2–3","osis":["Nah.1.2-Nah.1.3"]}],"note":null}],"relations":{"lbcf1689":["2.1"]},"diffs":[],"page":"17","leaf":17},{"id":"2.2","chapter":2,"number":2,"text":"God, having all Life, glory goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not standing in need of any Creature which he hath made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being, of whom, through whom and to whom are all things, and he hath most soveraign Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independant upon the Creature, so as nothing is to him contingent or uncertain; he is most holy in all his Counsels, in all his Works, and in all his Commands; to him is due from Angels and Men, whatsoever Worship, Service, or Obedience, as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","segments":[{"text":"God, having all Life,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null},{"text":"glory","proofs":["Psalm 148:13"],"refs":[{"printed":"Psalm 148:13","osis":["Ps.148.13"]}],"note":null},{"text":"goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"standing in need of any Creature which he hath made, nor deriving any Glory from them, but only manifesting his own Glory in, by, unto, and upon them, he is the alone Fountain of all Being,","proofs":["Job 22:2–3"],"refs":[{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"of whom, through whom and to whom are all things, and he hath most soveraign","proofs":["Romans 11:34–36"],"refs":[{"printed":"Romans 11:34–36","osis":["Rom.11.34-Rom.11.36"]}],"note":null},{"text":"Dominion over all Creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight","proofs":["Daniel 4:25, 34–35"],"refs":[{"printed":"Daniel 4:25, 34–35","osis":["Dan.4.25","Dan.4.34-Dan.4.35"]}],"note":null},{"text":"all things are open and manifest, his knowledge is","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"infinite, infallible, and independant upon the Creature, so as nothing is to him contingent or uncertain; he is most holy in all his Counsels, in","proofs":["Ezekiel 11:5","Acts 15:18"],"refs":[{"printed":"Ezekiel 11:5","osis":["Ezek.11.5"]},{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"all his Works, and in all his Commands; to him is due","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"from Angels and Men, whatsoever Worship, Service, or Obedience, as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.","proofs":["Revelation 5:12–14"],"refs":[{"printed":"Revelation 5:12–14","osis":["Rev.5.12-Rev.5.14"]}],"note":null}],"relations":{"lbcf1689":["2.2"]},"diffs":[],"page":"18","leaf":18},{"id":"2.3","chapter":2,"number":3,"text":"In this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power and Eternity, each having the whole Divine Essence, yet the Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is eternally begotten of the Father, the Holy Spirit proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependance on him.","segments":[{"text":"In this Divine and Infinite Being there are three subsistences, the Father, the Word, (or Son) and Holy Spirit, of one Substance, Power and Eternity, each having the whole Divine Essence,","proofs":["1 John 5:7","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"yet the Essence undivided, the Father is of none neither begotten, nor proceeding, the Son is","proofs":["Exodus 3:14","John 14:11","1 Corinthians 8:6"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"John 14:11","osis":["John.14.11"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"eternally begotten of the Father, the Holy Spirit","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null},{"text":"proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in Nature and Being, but distinguished by several peculiar, relative Properties, and personal Relations; which Doctrine of the Trinity is the Foundation of all our Communion with God, and comfortable dependance on him.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"lbcf1689":["2.3"]},"diffs":[],"page":"19","leaf":19}]},{"number":3,"title":"Of God’s Decree","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"God hath decreed in himself, from all Eternity, by the most wise and holy Counsel of his own Will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the Author of Sin nor hath fellowship with any therein, nor is violence offered to the Will of the Creature, nor yet is the liberty, or contingency of second Causes taken away, but rather established, in which appears his Wisdom in disposing all things, and Power, and Faithfulness in accomplishing his Decree.","segments":[{"text":"God hath decreed in himself, from all Eternity, by the most wise and holy Counsel of his own Will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the Author of Sin","proofs":["Isaiah 46:10","Ephesians 1:11","Hebrews 6:17","Romans 9:15, 18"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"Romans 9:15, 18","osis":["Rom.9.15","Rom.9.18"]}],"note":null},{"text":"nor hath fellowship with any therein, nor is violence offered to the Will of the Creature, nor yet is the liberty, or contingency of second Causes taken away, but rather","proofs":["James 1:15, 17","1 John 1:5"],"refs":[{"printed":"James 1:15, 17","osis":["Jas.1.15","Jas.1.17"]},{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"established, in which appears his Wisdom in disposing all things, and Power, and Faithfulness","proofs":["Acts 4:27–28","John 19:11"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]},{"printed":"John 19:11","osis":["John.19.11"]}],"note":null},{"text":"in accomplishing his Decree.","proofs":["Numbers 23:19","Ephesians 1:3–5"],"refs":[{"printed":"Numbers 23:19","osis":["Num.23.19"]},{"printed":"Ephesians 1:3–5","osis":["Eph.1.3-Eph.1.5"]}],"note":null}],"relations":{"lbcf1689":["3.1"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"y","position":5}]}],"page":"20","leaf":20},{"id":"3.2","chapter":3,"number":2,"text":"Although God knoweth whatsoever may, or can come to pass upon all supposed Conditions; yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.","segments":[{"text":"Although God knoweth whatsoever may, or can come to pass upon all supposed Conditions; yet hath he not decreed any thing,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"because he foresaw it as future, or as that which would come to pass upon such conditions.","proofs":["Romans 9:11, 13, 16, 18"],"refs":[{"printed":"Romans 9:11, 13, 16, 18","osis":["Rom.9.11","Rom.9.13","Rom.9.16","Rom.9.18"]}],"note":null}],"relations":{"lbcf1689":["3.2"]},"diffs":[],"page":"21","leaf":21},{"id":"3.3","chapter":3,"number":3,"text":"By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordinated to Eternal Life, through Jesus Christ, to the praise of his glorious Grace; others being left to act in their sin to their just condemnation, to the praise of his glorious Justice.","segments":[{"text":"By the Decree of God, for the manifestation of his Glory, some Men and Angels are pre-destinated, or fore-ordinated to Eternal Life, through Jesus Christ, to the","proofs":["1 Timothy 5:21","Matthew 25:41"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"praise of his glorious Grace; others being left to act in their sin to their","proofs":["Ephesians 1:5–6"],"refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"note":null},{"text":"just condemnation, to the praise of his glorious Justice.","proofs":["Romans 9:22–23","Jude 4"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null}],"relations":{"lbcf1689":["3.3"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"at","position":3}]}],"page":"21","leaf":21},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and Men thus pre-destinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","segments":[{"text":"These Angels and Men thus pre-destinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"relations":{"lbcf1689":["3.4"]},"diffs":[],"page":"22","leaf":22},{"id":"3.5","chapter":3,"number":5,"text":"Those of Mankind that are pre-destinated to Life, God, before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love; without any other thing in the Creature as a condition or cause moving him thereunto.","segments":[{"text":"Those of Mankind that are pre-destinated to Life, God, before the Foundation of the World was laid, according to his eternal and immutable Purpose, and the secret Counsel and good Pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love;","proofs":["Ephesians 1:4, 9, 11","Romans 8:30","2 Timothy 1:9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4, 9, 11","osis":["Eph.1.4","Eph.1.9","Eph.1.11"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"without any other thing in the Creature as a condition or cause moving him thereunto.","proofs":["Romans 9:13, 16","Ephesians 1:6, 12"],"refs":[{"printed":"Romans 9:13, 16","osis":["Rom.9.13","Rom.9.16"]},{"printed":"Ephesians 1:6, 12","osis":["Eph.1.6","Eph.1.12"]}],"note":null}],"relations":{"lbcf1689":["3.5"]},"diffs":[],"page":"22","leaf":22},{"id":"3.6","chapter":3,"number":6,"text":"As God hath appointed the Elect unto Glory, so he hath by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fall’n in Adam, are redeemed by Christ, are effectually called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.","segments":[{"text":"As God hath appointed the Elect unto Glory, so he hath by the eternal and most free Purpose of his Will, fore-ordained all the Means thereunto, wherefore they who are elected, being fall’n in Adam,","proofs":["1 Peter 1:2","2 Thessalonians 2:13"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"are redeemed by Christ, are effectually","proofs":["1 Thessalonians 5:9–10"],"refs":[{"printed":"1 Thessalonians 5:9–10","osis":["1Thess.5.9-1Thess.5.10"]}],"note":null},{"text":"called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his Power through Faith","proofs":["Romans 8:30","2 Thessalonians 2:13"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"unto Salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"only.","proofs":["John 10:26","17:9","6:64"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"6:64","osis":["John.6.64"]}],"note":null}],"relations":{"lbcf1689":["3.6"]},"diffs":[],"page":"22","leaf":22},{"id":"3.7","chapter":3,"number":7,"text":"The Doctrine of this high Mystery of Pre-destination, is to be handled with special Prudence and Care; that Men attending the Will of God revealed in his Word, and yielding Obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election; so shall this Doctrine afford matter of Praise, Reverence, and Admiration of God, and of humility, diligence, and abundant Consolation, to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high Mystery of Pre-destination, is to be handled with special Prudence and Care; that Men attending the Will of God revealed in his Word, and yielding Obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election; so shall this Doctrine afford matter","proofs":["1 Thessalonians 1:4–5","2 Peter 1:10"],"refs":[{"printed":"1 Thessalonians 1:4–5","osis":["1Thess.1.4-1Thess.1.5"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"of Praise, Reverence, and Admiration of God, and","proofs":["Ephesians 1:6","Romans 11:33"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"of humility, diligence, and abundant","proofs":["Romans 11:5–6"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]}],"note":null},{"text":"Consolation, to all that sincerely obey the Gospel.","proofs":["Luke 10:20"],"refs":[{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"relations":{"lbcf1689":["3.7"]},"diffs":[],"page":"23","leaf":23}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein, whether visible or invisible, in the space of six Days, and all very good.","segments":[{"text":"In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the Glory of","proofs":["John 1:1, 5","Hebrews 1:2","Job 26:13"],"refs":[{"printed":"John 1:1, 5","osis":["John.1.1","John.1.5"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]}],"note":null},{"text":"his Eternal Power, Wisdom, and Goodness, to create or make the World, and all things therein,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"whether visible or invisible, in the space of six Days, and all very good.","proofs":["Colossians 1:16","Genesis 2:1–2"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Genesis 2:1–2","osis":["Gen.2.1-Gen.2.2"]}],"note":null}],"relations":{"lbcf1689":["4.1"]},"diffs":[],"page":"24","leaf":24},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other Creatures, he created Man, Male and Female, with reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being made after the Image of God, in Knowledge, Righteousness, and true Holiness; having the Law of God written in their Hearts, and Power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject to change.","segments":[{"text":"After God had made all other Creatures, he created Man, Male and Female, with","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"reasonable and immortal Souls, rendring them fit unto that Life to God, for which they were created; being","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null},{"text":"made after the Image of God, in Knowledge, Righteousness, and true Holiness; having the Law of God","proofs":["Ecclesiastes 7:29","Genesis 1:26"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"written in their Hearts, and Power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"subject to change.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689":["4.2"]},"diffs":[],"page":"24","leaf":24},{"id":"4.3","chapter":4,"number":3,"text":"Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which whil’st they kept, they were happy in their Communion with God, and had Dominion over the Creatures.","segments":[{"text":"Besides the Law written in their Hearts, they received a Command not to eat of the Tree of Knowledge of Good and Evil; which whil’st they kept, they were happy in their Communion with God, and had Dominion","proofs":["Genesis 2:17","3:8–10"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:8–10","osis":["Gen.3.8-Gen.3.10"]}],"note":null},{"text":"over the Creatures.","proofs":["Genesis 1:26, 28"],"refs":[{"printed":"Genesis 1:26, 28","osis":["Gen.1.26","Gen.1.28"]}],"note":null}],"relations":{"lbcf1689":["4.3"]},"diffs":[],"page":"25","leaf":25}]},{"number":5,"title":"Of Divine Providence","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"God the good Creator of all things, in his infinite Power and Wisdom, doth uphold, direct, dispose, and govern all Creatures, and Things, from the greatest even to the least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible Foreknowledge, and the free and immutable Counsel of his own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.","segments":[{"text":"God the good Creator of all things, in his infinite Power and Wisdom, doth uphold, direct, dispose, and govern all Creatures, and Things, from the greatest even to the","proofs":["Hebrews 1:3","Job 38:11","Isaiah 46:10–11","Psalm 135:6"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Job 38:11","osis":["Job.38.11"]},{"printed":"Isaiah 46:10–11","osis":["Isa.46.10-Isa.46.11"]},{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null},{"text":"least, by his most wise and holy Providence, to the end for which they were created, according unto his infallible Foreknowledge, and the free and immutable Counsel of his","proofs":["Matthew 10:26, 30–31"],"refs":[{"printed":"Matthew 10:26, 30–31","osis":["Matt.10.26","Matt.10.30-Matt.10.31"]}],"note":null},{"text":"own Will; to the praise of the glory of his Wisdom, Power, Justice, infinite Goodness and Mercy.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"relations":{"lbcf1689":["5.1"]},"diffs":[],"page":"26","leaf":26},{"id":"5.2","chapter":5,"number":2,"text":"Although in relation to the foreknowledge and Decree of God, the first Cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any by chance or without his Providence; yet by the same Providence he ordereth them to fall out according to the nature of second Causes, either necessarily, freely, or contingently.","segments":[{"text":"Although in relation to the foreknowledge and Decree of God, the first Cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null},{"text":"by chance or without his Providence; yet by the same Providence he ordereth them to fall out according to the nature of second Causes, either","proofs":["Proverbs 16:33"],"refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null},{"text":"necessarily, freely, or contingently.","proofs":["Genesis 8:22"],"refs":[{"printed":"Genesis 8:22","osis":["Gen.8.22"]}],"note":null}],"relations":{"lbcf1689":["5.2"]},"diffs":[],"page":"26","leaf":26},{"id":"5.3","chapter":5,"number":3,"text":"God in his ordinary Providence maketh use of Means; yet is free to work without, above, and against them at his Pleasure.","segments":[{"text":"God in his ordinary Providence maketh use of Means; yet is free","proofs":["Acts 27:31, 44","Isaiah 55:10–11"],"refs":[{"printed":"Acts 27:31, 44","osis":["Acts.27.31","Acts.27.44"]},{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]}],"note":null},{"text":"to work without,","proofs":["Hosea 1:7"],"refs":[{"printed":"Hosea 1:7","osis":["Hos.1.7"]}],"note":null},{"text":"above, and","proofs":["Romans 4:19–21"],"refs":[{"printed":"Romans 4:19–21","osis":["Rom.4.19-Rom.4.21"]}],"note":null},{"text":"against them at his Pleasure.","proofs":["Daniel 3:27"],"refs":[{"printed":"Daniel 3:27","osis":["Dan.3.27"]}],"note":null}],"relations":{"lbcf1689":["5.3"]},"diffs":[],"page":"27","leaf":27},{"id":"5.4","chapter":5,"number":4,"text":"The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extendeth itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy Ends: Yet so, as the sinfulness of their Acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or Approver of Sin.","segments":[{"text":"The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, that his determinate Counsel extendeth itself even to the first Fall, and all other sinful Actions both of Angels and Men; (and that not by a bare permission) which also he most wisely and powerfully","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Chronicles 21:1"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy","proofs":["2 Kings 19:28","Psalm 76:10"],"refs":[{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]},{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"Ends: Yet so, as the sinfulness of their Acts proceedeth only from the Creatures, and not from God; who being most holy and righteous, neither is nor can be, the Author or","proofs":["Genesis 50:20","Isaiah 10:6–7, 12"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]},{"printed":"Isaiah 10:6–7, 12","osis":["Isa.10.6-Isa.10.7","Isa.10.12"]}],"note":null},{"text":"Approver of Sin.","proofs":["Psalm 50:21","1 John 2:16"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]},{"printed":"1 John 2:16","osis":["1John.2.16"]}],"note":null}],"relations":{"lbcf1689":["5.4"]},"diffs":[],"page":"27","leaf":27},{"id":"5.5","chapter":5,"number":5,"text":"The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, to chastise them for their former Sins, or to discover unto them the hidden strength of Corruption, and deceitfulness of their Hearts, that they may be humbled; and to raise them to a more close and constant dependance for their support upon himself; and to make them more watchful against all future occasions of Sin, and for other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory, and their good.","segments":[{"text":"The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own Children to manifold Temptations, and the Corruptions of their own Heart, to chastise them for their former Sins, or to discover unto them the hidden strength of Corruption, and deceitfulness of their Hearts, that they may be humbled; and to raise them to a more close and constant dependance for their support upon himself; and to make them more watchful against all future occasions of Sin, and for other just and holy Ends. So that whatsoever befalls any of his Elect is by his appointment, for his Glory,","proofs":["2 Chronicles 32:25–26, 31","2 Samuel 24:1","2 Corinthians 12:7–9"],"refs":[{"printed":"2 Chronicles 32:25–26, 31","osis":["2Chr.32.25-2Chr.32.26","2Chr.32.31"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]}],"note":null},{"text":"and their good.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"relations":{"lbcf1689":["5.5"]},"diffs":[],"page":"28","leaf":28},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly Men, whom God as a righteous Judge, for former Sin doth blind and harden; from them he not only withholdeth his Grace, whereby they might have been enlightned in their understanding, and wrought upon in their Hearts; but sometimes also withdraweth the Gifts which they had, and exposeth them to such Objects as their Corruptions makes occasion of Sin; and withal, gives them over to their own Lusts, and temptations of the World, and the power of Satan, whereby it comes to pass, that they harden themselves, even under those means which God useth for the softning of others.","segments":[{"text":"As for those wicked and ungodly Men, whom God as a righteous Judge, for former Sin doth blind and harden; from them he not only withholdeth his","proofs":["Romans 1:24–25, 28","11:7–8"],"refs":[{"printed":"Romans 1:24–25, 28","osis":["Rom.1.24-Rom.1.25","Rom.1.28"]},{"printed":"11:7–8","osis":["Rom.11.7-Rom.11.8"]}],"note":null},{"text":"Grace, whereby they might have been enlightned in their understanding, and wrought upon in their Hearts; but sometimes also withdraweth","proofs":["Deuteronomy 29:4"],"refs":[{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]}],"note":null},{"text":"the Gifts which they had, and exposeth them to such","proofs":["Matthew 13:12"],"refs":[{"printed":"Matthew 13:12","osis":["Matt.13.12"]}],"note":null},{"text":"Objects as their Corruptions makes occasion of Sin; and withal,","proofs":["Deuteronomy 2:30","2 Kings 8:12–13"],"refs":[{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"2 Kings 8:12–13","osis":["2Kgs.8.12-2Kgs.8.13"]}],"note":null},{"text":"gives them over to their own Lusts, and temptations of the World, and the power of Satan, whereby it comes to pass, that they","proofs":["Psalm 81:11–12","2 Thessalonians 2:10–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]},{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"harden themselves, even under those means which God useth for the softning of others.","proofs":["Exodus 8:15, 32","Isaiah 6:9–10","1 Peter 2:7–8"],"refs":[{"printed":"Exodus 8:15, 32","osis":["Exod.8.15","Exod.8.32"]},{"printed":"Isaiah 6:9–10","osis":["Isa.6.9-Isa.6.10"]},{"printed":"1 Peter 2:7–8","osis":["1Pet.2.7-1Pet.2.8"]}],"note":null}],"relations":{"lbcf1689":["5.6"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"and","position":7}]}],"page":"29","leaf":29},{"id":"5.7","chapter":5,"number":7,"text":"As the Providence of God doth in general reach to all Creatures, so after a more special manner it taketh Care of his Church, and disposeth of all things to the good thereof.","segments":[{"text":"As the Providence of God doth in general reach to all Creatures, so after a more special manner it taketh Care of his Church, and disposeth of all things to the good thereof.","proofs":["1 Timothy 4:10","Amos 9:8–9","Isaiah 43:3–5"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]},{"printed":"Amos 9:8–9","osis":["Amos.9.8-Amos.9.9"]},{"printed":"Isaiah 43:3–5","osis":["Isa.43.3-Isa.43.5"]}],"note":null}],"relations":{"lbcf1689":["5.7"]},"diffs":[],"page":"30","leaf":30}]},{"number":6,"title":"Of the Fall of Man, of Sin, and of the Punishment thereof","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatned Death upon the breach thereof; yet he did not long abide in this Honour; Satan using the subtilty of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","segments":[{"text":"Although God created Man upright, and perfect, and gave him a righteous Law, which had been unto Life had he kept it, and threatned Death upon the breach thereof; yet he did not long abide in this Honour;","proofs":["Genesis 2:16–17"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":null},{"text":"Satan using the subtilty of the Serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the Command given unto them, in eating the forbidden Fruit; which God was pleased according to his wise and holy Counsel to permit, having purposed to order it, to his own Glory.","proofs":["Genesis 3:12–13","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"relations":{"lbcf1689":["6.1"]},"diffs":[],"page":"30","leaf":30},{"id":"6.2","chapter":6,"number":2,"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby Death came upon all; all becoming dead in Sin, and wholly defiled, in all the faculties, and parts of Soul and Body.","segments":[{"text":"Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby Death came upon all;","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null},{"text":"all becoming dead in Sin, and wholly defiled,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"in all the faculties, and parts of Soul and Body.","proofs":["Titus 1:15","Genesis 6:5","Jeremiah 17:9","Romans 3:10–19"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]},{"printed":"Romans 3:10–19","osis":["Rom.3.10-Rom.3.19"]}],"note":null}],"relations":{"lbcf1689":["6.2"]},"diffs":[],"page":"31","leaf":31},{"id":"6.3","chapter":6,"number":3,"text":"They being the Root, and, by God’s appointment, standing in the room, and stead of all Mankind; the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now conceived in Sin, and by nature Children of Wrath, the Servants of Sin, the subjects of Death, and all other Miseries, Spiritual, Temporal and Eternal; unless the Lord Jesus set them free.","segments":[{"text":"They being the Root, and, by God’s appointment, standing in the room, and stead of all Mankind; the guilt of the Sin was imputed, and corrupted Nature conveyed to all their Posterity, descending from them by ordinary generation, being now","proofs":["Romans 5:12–19","1 Corinthians 15:21–22, 45, 49"],"refs":[{"printed":"Romans 5:12–19","osis":["Rom.5.12-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22, 45, 49","osis":["1Cor.15.21-1Cor.15.22","1Cor.15.45","1Cor.15.49"]}],"note":null},{"text":"conceived in Sin, and by nature Children","proofs":["Psalm 51:5","Job 14:4"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null},{"text":"of Wrath, the Servants of Sin, the subjects","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"of Death, and all other Miseries, Spiritual, Temporal and Eternal; unless the Lord Jesus","proofs":["Romans 6:20","5:12"],"refs":[{"printed":"Romans 6:20","osis":["Rom.6.20"]},{"printed":"5:12","osis":["Rom.5.12"]}],"note":null},{"text":"set them free.","proofs":["Hebrews 2:14","1 Thessalonians 1:10"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"relations":{"lbcf1689":["6.3"]},"diffs":[],"page":"31","leaf":31},{"id":"6.4","chapter":6,"number":4,"text":"From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholy inclined to all Evil, do proceed all actual Transgressions.","segments":[{"text":"From this original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholy inclined to all Evil, do","proofs":["Romans 8:7","Colossians 1:21"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"proceed all actual Transgressions.","proofs":["James 1:14–15","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"relations":{"lbcf1689":["6.4"]},"diffs":[],"page":"32","leaf":32},{"id":"6.5","chapter":6,"number":5,"text":"This Corruption of Nature, during this Life, doth remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and the first Motions thereof, are truly and properly Sin.","segments":[{"text":"This Corruption of Nature, during this Life, doth remain in those that are regenerated: And although it be through Christ pardoned, and mortified, yet both itself, and the first Motions thereof, are truly and properly","proofs":["Romans 7:18, 23","Ecclesiastes 7:20","1 John 1:8"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"Sin.","proofs":["Romans 7:24–25","Galatians 5:17"],"refs":[{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1689":["6.5"]},"diffs":[],"page":"32","leaf":32}]},{"number":7,"title":"Of God’s Covenant","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The distance between God and the Creature is so great that although reasonable Creatures do owe Obedience unto him as their Creator, yet they could never have attained the Reward of Life, but by some voluntary condescension on God’s part, which he hath been pleased to express, by way of Covenant.","segments":[{"text":"The distance between God and the Creature is so great that although reasonable Creatures do owe Obedience unto him as their Creator, yet they could never have attained the Reward of Life, but by some voluntary condescension on God’s part, which he hath been pleased to express, by way of Covenant.","proofs":["Luke 17:10","Job 35:7–8"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]}],"note":null}],"relations":{"lbcf1689":["7.1"]},"diffs":[],"page":"32","leaf":32},{"id":"7.2","chapter":7,"number":2,"text":"Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein he freely offereth unto Sinners Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","segments":[{"text":"Moreover, Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace, wherein he freely offereth unto Sinners","proofs":["Genesis 2:17","Galatians 3:10","Romans 3:20–21"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Romans 3:20–21","osis":["Rom.3.20-Rom.3.21"]}],"note":null},{"text":"Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and","proofs":["Romans 8:3","Mark 16:15–16","John 3:16"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.","proofs":["Ezekiel 36:26–27","John 6:44–45","Psalm 110:3"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null}],"relations":{"lbcf1689":["7.2"]},"diffs":[],"page":"33","leaf":33},{"id":"7.3","chapter":7,"number":3,"text":"This Covenant is revealed in the Gospel first of all to Adam in the promise of Salvation by the Seed of the Woman, and afterwards by farther steps, untill the full discovery thereof was compleated in the New Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were saved, did obtain Life and blessed Immortality; Man being now utterly uncapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","segments":[{"text":"This Covenant is revealed in the Gospel first of all to Adam in the promise of Salvation by the Seed of the Woman, and afterwards by farther steps, untill the full","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"discovery thereof was compleated in the New Testament; and it is founded in that","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"Eternal Covenant transaction, that was between the Father and the Son about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the Posterity of fallen Adam, that ever were","proofs":["2 Timothy 1:9","Titus 1:2"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null},{"text":"saved, did obtain Life and blessed Immortality; Man being now utterly uncapable of acceptance with God upon those terms on which Adam stood in his state of Innocency.","proofs":["Hebrews 11:6, 13","Romans 4:1–2","Acts 4:12","John 8:56"],"refs":[{"printed":"Hebrews 11:6, 13","osis":["Heb.11.6","Heb.11.13"]},{"printed":"Romans 4:1–2","osis":["Rom.4.1-Rom.4.2"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null}],"relations":{"lbcf1689":["7.3"]},"diffs":[],"page":"33","leaf":33}]},{"number":8,"title":"Of Christ the Mediator","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"It pleased God, in his eternal purpose, to chuse and ordain the Lord Jesus, his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest and King; Head and Saviour of his Church, the Heir of all things, and Judge of the World; Unto whom he did from all eternity give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","segments":[{"text":"It pleased God, in his eternal purpose, to chuse and ordain the Lord Jesus, his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the","proofs":["Isaiah 42:1","1 Peter 1:9–10"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"1 Peter 1:9–10","osis":["1Pet.1.9-1Pet.1.10"]}],"note":null},{"text":"Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Priest and","proofs":["Hebrews 5:5–6"],"refs":[{"printed":"Hebrews 5:5–6","osis":["Heb.5.5-Heb.5.6"]}],"note":null},{"text":"King; Head and Saviour of his Church, the Heir of all things, and Judge of the World; Unto whom he did from all eternity","proofs":["Psalm 2:6","Luke 1:33","Ephesians 1:23","Hebrews 1:2","Acts 17:31"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]},{"printed":"Ephesians 1:23","osis":["Eph.1.23"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"give a People to be his Seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","proofs":["Isaiah 53:10","John 17:6","Romans 8:30"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"relations":{"lbcf1689":["8.1"]},"diffs":[],"page":"34","leaf":34},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him; Who made the World, who upholdeth and governeth all things he hath made: Did, when the fulness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Father’s Glory, of one Substance, and equal with him; Who made the World, who upholdeth and governeth all things he hath made: Did, when the fulness of time was come, take upon him Man’s nature, with all the essential Properties, and common Infirmities thereof","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without Sin; being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the Power of the most high overshadowing her","proofs":["Romans 8:3","Hebrews 2:14, 16–17","4:15"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Hebrews 2:14, 16–17","osis":["Heb.2.14","Heb.2.16-Heb.2.17"]},{"printed":"4:15","osis":["Heb.4.15"]}],"note":null},{"text":"and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham and David, according to the Scriptures: So that two whole, perfect, and distinct Natures, were inseparably joined together in one Person, without Conversion, Composition, or confusion; which Person is very God, and very Man, yet one","proofs":["Luke 1:27, 31, 35"],"refs":[{"printed":"Luke 1:27, 31, 35","osis":["Luke.1.27","Luke.1.31","Luke.1.35"]}],"note":null},{"text":"Christ, the only Mediator between God and Man.","proofs":["Romans 9:5","1 Timothy 2:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["8.2"]},"diffs":[],"page":"35","leaf":35},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus in his Humane Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him all the treasures of Wisdom and Knowledge; in whom it pleased the Father, that all fullness should dwell; to the end, that being holy, harmless, undefiled, and full of Grace, and Truth, he might be throughly furnished to execute the Office of a Mediator, and Surety; which Office he took not upon himself, but was thereunto called by his Father; who also put all Power and Judgment in his Hand, and gave him Commandment to execute the same.","segments":[{"text":"The Lord Jesus in his Humane Nature thus united to the Divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him","proofs":["Psalm 45:7","Acts 10:38","John 3:34"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Acts 10:38","osis":["Acts.10.38"]},{"printed":"John 3:34","osis":["John.3.34"]}],"note":null},{"text":"all the treasures of Wisdom and Knowledge; in whom it pleased the Father, that","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"all fullness should dwell; to the end, that being","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null},{"text":"holy, harmless, undefiled, and full","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"of Grace, and Truth, he might be throughly furnished to execute the Office of a Mediator, and","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"Surety; which Office he took not upon himself, but was thereunto","proofs":["Hebrews 7:22"],"refs":[{"printed":"Hebrews 7:22","osis":["Heb.7.22"]}],"note":null},{"text":"called by his Father; who also put","proofs":["Hebrews 5:5"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]}],"note":null},{"text":"all Power and Judgment in his Hand, and gave him Commandment to execute the same.","proofs":["John 5:22, 27","Matthew 28:18","Acts 2:36"],"refs":[{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"Acts 2:36","osis":["Acts.2.36"]}],"note":null}],"relations":{"lbcf1689":["8.3"]},"diffs":[],"page":"36","leaf":36},{"id":"8.4","chapter":8,"number":4,"text":"This Office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law, and did perfectly fulfil it, and underwent the Punishment due to us, which we should have born and suffered, being made Sin and a Curse for us; enduring most grievous Sorrows in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no Corruption: On the third Day he arose from the Dead, with the same Body in which he suffered; with which he also ascended into Heaven; and there sitteth on the right Hand of his Father making intercession; and shall return to judge Men and Angels, at the end of the World.","segments":[{"text":"This Office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law,","proofs":["Psalm 40:7–8","Hebrews 10:5–11","John 10:18"],"refs":[{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Hebrews 10:5–11","osis":["Heb.10.5-Heb.10.11"]},{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"and did perfectly fulfil it, and underwent the","proofs":["Galatians 4:4","Matthew 3:15"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"note":null},{"text":"Punishment due to us, which we should have born and suffered, being made","proofs":["Galatians 3:13","Isaiah 53:6","1 Peter 3:18"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"Sin and a Curse for us; enduring most grievous Sorrows","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"in his Soul; and most painful sufferings in his Body; was crucified, and died, and remained in the state of the dead; yet saw no","proofs":["Matthew 26:37–38","Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Matthew 26:37–38","osis":["Matt.26.37-Matt.26.38"]},{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"Corruption: On the","proofs":["Acts 13:37"],"refs":[{"printed":"Acts 13:37","osis":["Acts.13.37"]}],"note":null},{"text":"third Day he arose from the Dead, with the same","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"Body in which he suffered; with which he also","proofs":["John 20:25, 27"],"refs":[{"printed":"John 20:25, 27","osis":["John.20.25","John.20.27"]}],"note":null},{"text":"ascended into Heaven; and there sitteth on the right Hand of his Father","proofs":["Mark 16:19","Acts 1:9–11"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"Acts 1:9–11","osis":["Acts.1.9-Acts.1.11"]}],"note":null},{"text":"making intercession; and shall","proofs":["Romans 8:34","Hebrews 9:24"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"note":null},{"text":"return to judge Men and Angels, at the end of the World.","proofs":["Acts 10:42","Romans 14:9–10","Acts 1:11"],"refs":[{"printed":"Acts 10:42","osis":["Acts.10.42"]},{"printed":"Romans 14:9–10","osis":["Rom.14.9-Rom.14.10"]},{"printed":"Acts 1:11","osis":["Acts.1.11"]}],"note":null}],"relations":{"lbcf1689":["8.4"]},"diffs":[],"page":"37","leaf":37},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.","segments":[{"text":"The Lord Jesus, by his perfect Obedience and Sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting Inheritance in the Kingdom of Heaven,","proofs":["Hebrews 9:14","10:14","Romans 3:25–26"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"10:14","osis":["Heb.10.14"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"for all those whom the Father hath given unto him.","proofs":["John 17:2","Hebrews 9:15"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"relations":{"lbcf1689":["8.5"]},"diffs":[],"page":"38","leaf":38},{"id":"8.6","chapter":8,"number":6,"text":"Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof was communicated to the Elect in all Ages successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpent’s Head; and the Lamb slain from the Foundation of the World: Being the same yesterday, and to day, and for ever.","segments":[{"text":"Although the Price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof was communicated to the Elect in all Ages successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpent’s Head;","proofs":["1 Corinthians 10:4","Hebrews 4:2","1 Peter 1:10–11"],"refs":[{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"1 Peter 1:10–11","osis":["1Pet.1.10-1Pet.1.11"]}],"note":null},{"text":"and the Lamb slain from the Foundation of the World:","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null},{"text":"Being the same yesterday, and to day, and for ever.","proofs":["Hebrews 13:8"],"refs":[{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1689":["8.6"]},"diffs":[],"page":"38","leaf":38},{"id":"8.7","chapter":8,"number":7,"text":"Christ in the work of Mediation acteth according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","segments":[{"text":"Christ in the work of Mediation acteth according to both Natures, by each Nature doing that which is proper to itself; yet by reason of the Unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","proofs":["John 3:13","Acts 20:28"],"refs":[{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"relations":{"lbcf1689":["8.7"]},"diffs":[],"page":"39","leaf":39},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ hath obtained Eternal Redemption, he doth certainly and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit; revealing unto them, in and by the Word, the Mystery of Salvation; perswading them to believe, and obey; governing their Hearts by his Word and Spirit, and overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and unsearchable dispensation; and all of free, and absolute Grace, without any Condition foreseen in them, to procure it.","segments":[{"text":"To all those for whom Christ hath obtained Eternal Redemption, he doth certainly and effectually apply, and communicate the same; making Intercession for them; uniting them to himself by his Spirit;","proofs":["John 6:37","10:15–16","17:9","Romans 5:10"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"10:15–16","osis":["John.10.15-John.10.16"]},{"printed":"17:9","osis":["John.17.9"]},{"printed":"Romans 5:10","osis":["Rom.5.10"]}],"note":null},{"text":"revealing unto them, in and by the Word, the Mystery of Salvation; perswading them to believe, and obey;","proofs":["John 17:6","Ephesians 1:9","1 John 5:20"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]},{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null},{"text":"governing their Hearts by his Word and Spirit, and","proofs":["Romans 8:9, 14"],"refs":[{"printed":"Romans 8:9, 14","osis":["Rom.8.9","Rom.8.14"]}],"note":null},{"text":"overcoming all their Enemies by his Almighty Power, and Wisdom; in such manner, and ways, as are most consonant to his wonderful, and","proofs":["Psalm 110:1","1 Corinthians 15:25–26"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"1 Corinthians 15:25–26","osis":["1Cor.15.25-1Cor.15.26"]}],"note":null},{"text":"unsearchable dispensation; and all of free, and absolute Grace, without any Condition foreseen in them, to procure it.","proofs":["John 3:8","Ephesians 1:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]},{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"note":null}],"relations":{"lbcf1689":["8.8"]},"diffs":[],"page":"39","leaf":39},{"id":"8.9","chapter":8,"number":9,"text":"This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferr’d from him to any other.","segments":[{"text":"This Office of Mediator between God and Man, is proper only to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transferr’d from him to any other.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["8.9"]},"diffs":[],"page":"40","leaf":40},{"id":"8.10","chapter":8,"number":10,"text":"This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God, and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office, to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.","segments":[{"text":"This number and order of Offices is necessary; for in respect of our Ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"and imperfection of the best of our Services, we need his Priestly Office, to reconcile us, and present us acceptable unto God: And in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual Adversaries, we need his Kingly Office,","proofs":["Colossians 1:21","Galatians 5:17"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdom.","proofs":["John 16:8","Psalm 110:3","Luke 1:74–75"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"relations":{"lbcf1689":["8.10"]},"diffs":[],"page":"40","leaf":40}]},{"number":9,"title":"Of Free Will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"God hath indued the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.","segments":[{"text":"God hath indued the Will of Man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil.","proofs":["Matthew 17:12","James 1:14","Deuteronomy 30:19"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"James 1:14","osis":["Jas.1.14"]},{"printed":"Deuteronomy 30:19","osis":["Deut.30.19"]}],"note":null}],"relations":{"lbcf1689":["9.1"]},"diffs":[],"page":"41","leaf":41},{"id":"9.2","chapter":9,"number":2,"text":"Man in his state of Innocency, had freedom, and power, to will, and to do, that which was good, and well-pleasing to God; but yet was mutable, so that he might fall from it.","segments":[{"text":"Man in his state of Innocency, had freedom, and power, to will, and to do, that which was good, and well-pleasing to God; but yet","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"was mutable, so that he might fall from it.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689":["9.2"]},"diffs":[],"page":"42","leaf":42},{"id":"9.3","chapter":9,"number":3,"text":"Man by his fall into a state of Sin, hath wholly lost all ability of will, to any spiritual good accompanying Salvation; so as a natural Man, being altogether averse from that good, and dead in Sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man by his fall into a state of Sin, hath wholly lost all ability of will, to any spiritual good accompanying Salvation; so as a natural Man, being altogether averse from that good,","proofs":["Romans 5:6","8:7"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7","osis":["Rom.8.7"]}],"note":null},{"text":"and dead in Sin, is not able, by his own strength, to","proofs":["Ephesians 2:1, 5"],"refs":[{"printed":"Ephesians 2:1, 5","osis":["Eph.2.1","Eph.2.5"]}],"note":null},{"text":"convert himself, or to prepare himself thereunto.","proofs":["Titus 3:3–5","John 6:44"],"refs":[{"printed":"Titus 3:3–5","osis":["Titus.3.3-Titus.3.5"]},{"printed":"John 6:44","osis":["John.6.44"]}],"note":null}],"relations":{"lbcf1689":["9.3"]},"diffs":[],"page":"42","leaf":42},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a Sinner, and translates him into the state of Grace, he freeth him from his natural Bondage under Sin, and by his Grace alone, enables him freely to will, and to do that which is spiritually good; yet so as that, by reason of his remaining Corruptions, he doth not perfectly nor only will that which is good, but doth also will that which is evil.","segments":[{"text":"When God converts a Sinner, and translates him into the state of Grace, he freeth him from his natural Bondage under Sin, and by his Grace alone, enables him","proofs":["Colossians 1:13","John 8:36"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"freely to will, and to do that which is spiritually good; yet so as that, by reason of his","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"remaining Corruptions, he doth not perfectly nor only will that which is good, but doth also will that which is evil.","proofs":["Romans 7:15, 18–19, 22–23"],"refs":[{"printed":"Romans 7:15, 18–19, 22–23","osis":["Rom.7.15","Rom.7.18-Rom.7.19","Rom.7.22-Rom.7.23"]}],"note":null}],"relations":{"lbcf1689":["9.4"]},"diffs":[],"page":"42","leaf":42},{"id":"9.5","chapter":9,"number":5,"text":"The Will of Man is made perfectly and immutably free to good alone in the State of Glory only.","segments":[{"text":"The Will of Man is made perfectly and immutably free to good alone in the State of Glory only.","proofs":["Ephesians 4:13"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"relations":{"lbcf1689":["9.5"]},"diffs":[],"page":"43","leaf":43}]},{"number":10,"title":"Of Effectual Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"Those whom God hath predestinated unto Life, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of Sin and Death, in which they are by Nature, to Grace and Salvation by Jesus Christ; enlightning their Minds, spiritually and savingly, to understand the Things of God; taking away their Heart of Stone, and giving unto them an Heart of Flesh; renewing their Wills, and by his Almighty Power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his Grace.","segments":[{"text":"Those whom God hath predestinated unto Life, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of Sin and Death, in which they are by Nature, to Grace and Salvation","proofs":["Romans 8:30","11:7","Ephesians 1:10–11","2 Thessalonians 2:13–14"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"by Jesus Christ; enlightning their Minds, spiritually and savingly, to","proofs":["Ephesians 2:1–6"],"refs":[{"printed":"Ephesians 2:1–6","osis":["Eph.2.1-Eph.2.6"]}],"note":null},{"text":"understand the Things of God; taking away their","proofs":["Acts 26:18","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"Heart of Stone, and giving unto them an Heart of Flesh; renewing their Wills, and by his Almighty Power determining them","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come","proofs":["Deuteronomy 30:6","Ezekiel 36:27","Ephesians 1:19"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"note":null},{"text":"most freely, being made willing by his Grace.","proofs":["Psalm 110:3","Song of Solomon 1:4"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"note":null}],"relations":{"lbcf1689":["10.1"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"in","position":5}]}],"page":"43","leaf":43},{"id":"10.2","chapter":10,"number":2,"text":"This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power or Agency in the Creature, co-working with his special Grace; the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickned and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less Power than that which raised up Christ from the Dead.","segments":[{"text":"This Effectual Call is of God’s free and special Grace alone, not from any thing at all foreseen in Man, nor from any Power or Agency in the Creature, co-working with his special Grace;","proofs":["2 Timothy 1:9","Ephesians 2:8"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"the Creature being wholly passive therein, being dead in Sins and Trespasses, until being quickned and renewed by the Holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered and conveyed in it, and that by no less","proofs":["1 Corinthians 2:14","Ephesians 2:5","John 5:25"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"John 5:25","osis":["John.5.25"]}],"note":null},{"text":"Power than that which raised up Christ from the Dead.","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"relations":{"lbcf1689":["10.2"]},"diffs":[],"page":"44","leaf":44},{"id":"10.3","chapter":10,"number":3,"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ thro’ the Spirit, who worketh when, and where, and how he pleaseth: So also are all other Elect Persons, who are uncapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ thro’ the Spirit, who worketh when, and where, and","proofs":["John 3:3, 5–6"],"refs":[{"printed":"John 3:3, 5–6","osis":["John.3.3","John.3.5-John.3.6"]}],"note":null},{"text":"how he pleaseth: So also are all other Elect Persons, who are uncapable of being outwardly called by the Ministry of the Word.","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null}],"relations":{"lbcf1689":["10.3"]},"diffs":[],"page":"45","leaf":45},{"id":"10.4","chapter":10,"number":4,"text":"Others not elected, altho’ they may be called by the Ministry of the Word, and may have some common Operations of the Spirit; yet, not being effectually drawn by the Father, they neither will, nor can truly come to Christ; and therefore cannot be saved: Much less can Men that receive not the Christian Religion be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.","segments":[{"text":"Others not elected, altho’ they may be called by the Ministry of the Word, and may have some common Operations of the Spirit; yet, not being effectually drawn by the Father, they neither will, nor can truly","proofs":["Matthew 22:14","13:20–21","Hebrews 6:4–5"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]}],"note":null},{"text":"come to Christ; and therefore cannot be saved: Much less can Men that receive not the Christian Religion","proofs":["John 6:44–45, 65","1 John 2:24–25"],"refs":[{"printed":"John 6:44–45, 65","osis":["John.6.44-John.6.45","John.6.65"]},{"printed":"1 John 2:24–25","osis":["1John.2.24-1John.2.25"]}],"note":null},{"text":"be saved, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they do profess.","proofs":["Acts 4:12","John 4:22","17:3"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"17:3","osis":["John.17.3"]}],"note":null}],"relations":{"lbcf1689":["10.4"]},"diffs":[],"page":"45","leaf":45}]},{"number":11,"title":"Of Justification","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Those whom God effectually calleth, he also freely justifieth, not by infusing Righteousness into them, but by pardoning their Sins, and by accounting and accepting their Persons as righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone; not by imputing Faith itself the Act of Believing, or any other evangelical Obedience to them, as their Righteousness, but by imputing Christ’s active Obedience unto the whole Law, and passive Obedience in his Death, for their whole and sole Righteousness; they receiving, and resting on him, and his Righteousness by Faith; which they have not of themselves; it is the Gift of God.","segments":[{"text":"Those whom God effectually calleth, he also freely justifieth, not by infusing Righteousness into them, but by","proofs":["Romans 3:24","8:30"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"8:30","osis":["Rom.8.30"]}],"note":null},{"text":"pardoning their Sins, and by accounting and accepting their Persons as","proofs":["Romans 4:5–8","Ephesians 1:7"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone; not by imputing Faith itself the Act of Believing, or any other","proofs":["1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"evangelical Obedience to them, as their Righteousness, but by imputing Christ’s active Obedience unto the whole Law, and passive Obedience in his Death, for their whole and sole Righteousness; they","proofs":["Philippians 3:8–9","Ephesians 2:8–10"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]},{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null},{"text":"receiving, and resting on him, and his Righteousness by Faith; which they have not of themselves; it is the Gift of God.","proofs":["John 1:12","Romans 5:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"relations":{"lbcf1689":["11.1"]},"diffs":[],"page":"46","leaf":46},{"id":"11.2","chapter":11,"number":2,"text":"Faith thus receiving and resting on Christ and his Righteousness, is the alone Instrument of Justification; Yet it is not alone in the Person justified, but is ever accompanied with all other saving Graces, and is no dead Faith, but worketh by Love.","segments":[{"text":"Faith thus receiving and resting on Christ and his Righteousness, is the alone Instrument of Justification; Yet it is not alone in the Person justified, but is ever accompanied with all other saving Graces, and is no dead Faith,","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"but worketh by Love.","proofs":["Galatians 5:6","James 2:17, 22, 26"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]},{"printed":"James 2:17, 22, 26","osis":["Jas.2.17","Jas.2.22","Jas.2.26"]}],"note":null}],"relations":{"lbcf1689":["11.2"]},"diffs":[],"page":"47","leaf":47},{"id":"11.3","chapter":11,"number":3,"text":"Christ, by his Obedience and Death, did fully discharge the Debt of all those that are justified; and did by the Sacrifice of himself, in the Blood of his Cross, undergoing in their stead the Penalty due unto them, make a proper, real and full Satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be glorified in the Justification of Sinners.","segments":[{"text":"Christ, by his Obedience and Death, did fully discharge the Debt of all those that are justified; and did by the Sacrifice of himself, in the Blood of his Cross, undergoing in their stead the Penalty due unto them, make a proper, real and full Satisfaction to God’s Justice in their behalf; yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both","proofs":["Hebrews 10:14","1 Peter 1:18–19","Isaiah 53:5–6"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"Isaiah 53:5–6","osis":["Isa.53.5-Isa.53.6"]}],"note":null},{"text":"freely, not for any thing in them, their Justification is only of Free Grace, that both the exact Justice and rich Grace of God might be","proofs":["Romans 8:32","2 Corinthians 5:21"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"glorified in the Justification of Sinners.","proofs":["Romans 3:26","Ephesians 1:6–7","2:7"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]},{"printed":"2:7","osis":["Eph.2.7"]}],"note":null}],"relations":{"lbcf1689":["11.3"]},"diffs":[],"page":"47","leaf":47},{"id":"11.4","chapter":11,"number":4,"text":"God did from all Eternity decree to justify all the Elect, and Christ did in the Fulness of Time die for their Sins, and rise again for their Justification; nevertheless they are not justified personally, until the Holy Spirit doth in due Time actually apply Christ unto them.","segments":[{"text":"God did from all Eternity decree to justify all the Elect, and Christ did in the Fulness of Time die for their Sins, and","proofs":["Galatians 3:8","1 Peter 1:2","1 Timothy 2:6"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null},{"text":"rise again for their Justification; nevertheless they are not justified personally, until the Holy Spirit doth in due Time","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"actually apply Christ unto them.","proofs":["Colossians 1:21–22","Titus 3:4–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]}],"note":null}],"relations":{"lbcf1689":["11.4"]},"diffs":[],"page":"48","leaf":48},{"id":"11.5","chapter":11,"number":5,"text":"God doth continue to forgive the Sins of those that are justified; and although they can never fall from the State of Justification, yet they may by their Sins fall under God’s fatherly Displeasure; and in that Condition, they have not usually the Light of his Countenance restored unto them, until they humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.","segments":[{"text":"God doth continue to forgive the Sins of those that are justified; and although they can never fall from the State of","proofs":["Matthew 6:12","1 John 1:7, 9"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"1 John 1:7, 9","osis":["1John.1.7","1John.1.9"]}],"note":null},{"text":"Justification, yet they may by their Sins fall under God’s","proofs":["John 10:28"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"fatherly Displeasure; and in that Condition, they have not usually the Light of his Countenance restored unto them, until they","proofs":["Psalm 89:31–33"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]}],"note":null},{"text":"humble themselves, confess their Sins, beg Pardon, and renew their Faith and Repentance.","proofs":["Psalm 32:5","Psalm 51","Matthew 26:75"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"Psalm 51","osis":["Ps.51"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]}],"note":null}],"relations":{"lbcf1689":["11.5"]},"diffs":[],"page":"48","leaf":48},{"id":"11.6","chapter":11,"number":6,"text":"The Justification of Believers under the Old Testament, was in all these Respects one and the same with the Justification of Believers under the New Testament.","segments":[{"text":"The Justification of Believers under the Old Testament, was in all these Respects one and the same with the Justification of Believers under the New Testament.","proofs":["Galatians 3:9","Romans 4:22–24"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Romans 4:22–24","osis":["Rom.4.22-Rom.4.24"]}],"note":null}],"relations":{"lbcf1689":["11.6"]},"diffs":[],"page":"49","leaf":49}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafed in and for the Sake of his only Son Jesus Christ, to make Partakers of the Grace of Adoption; by which they are taken into the Number, and enjoy the Liberties and Privileges of Children of God; have his Name put upon them, receive the Spirit of Adoption, have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastned by him, as by a Father; yet never cast off, but sealed to the Day of Redemption, and inherit the Promises, as Heirs of Everlasting Salvation.","segments":[{"text":"All those that are justified, God vouchsafed in and for the Sake of his only Son Jesus Christ, to make Partakers of the Grace of Adoption; by which they are taken into the Number, and enjoy the Liberties and","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"Privileges of Children of God; have his","proofs":["John 1:12","Romans 8:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"Name put upon them,","proofs":["2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"receive the Spirit of Adoption,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"have access to the Throne of Grace with boldness; are enabled to cry, Abba, Father; are","proofs":["Galatians 4:6","Ephesians 2:18"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null},{"text":"pitied,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null},{"text":"protected,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null},{"text":"provided for, and","proofs":["1 Peter 5:7"],"refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"chastned by him, as by a Father; yet never","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"cast off, but sealed","proofs":["Isaiah 54:8–9","Lamentations 3:31"],"refs":[{"printed":"Isaiah 54:8–9","osis":["Isa.54.8-Isa.54.9"]},{"printed":"Lamentations 3:31","osis":["Lam.3.31"]}],"note":null},{"text":"to the Day of Redemption, and inherit the Promises,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"as Heirs of Everlasting Salvation.","proofs":["Hebrews 1:14","6:12"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]},{"printed":"6:12","osis":["Heb.6.12"]}],"note":null}],"relations":{"lbcf1689":["12.1"]},"diffs":[],"page":"49","leaf":49}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They who are united to Christ, effectually called, and regenerated, having a new Heart and a new Spirit created in them, through the Vertue of Christ’s Death and Resurrection; are also farther sanctified, really and personally, through the same Vertue, by his Word and Spirit dwelling in them; the Dominion of the whole Body of Sin is destroyed, and the several Lusts thereof, are more and more weakned, and mortified; and they more and more quickned, and strengthned in all saving Graces, to the Practice of all true Holiness, without which no Man shall see the Lord.","segments":[{"text":"They who are united to Christ, effectually called, and regenerated, having a new Heart and a new Spirit created in them, through the Vertue of Christ’s Death and Resurrection; are also farther sanctified, really and personally, through the same Vertue,","proofs":["Acts 20:32","Romans 6:5–6"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"by his Word and Spirit dwelling in them;","proofs":["John 17:17","Ephesians 3:16–19","1 Thessalonians 5:21–23"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"1 Thessalonians 5:21–23","osis":["1Thess.5.21-1Thess.5.23"]}],"note":null},{"text":"the Dominion of the whole Body of Sin is destroyed,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"and the several Lusts thereof, are more and more weakned, and mortified; and they more and more quickned, and","proofs":["Galatians 5:14, 24"],"refs":[{"printed":"Galatians 5:14, 24","osis":["Gal.5.14","Gal.5.24"]}],"note":null},{"text":"strengthned in all saving Graces, to the","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null},{"text":"Practice of all true Holiness, without which no Man shall see the Lord.","proofs":["2 Corinthians 7:1","Hebrews 12:14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"relations":{"lbcf1689":["13.1"]},"diffs":[],"page":"50","leaf":50},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout in the whole Man, yet imperfect in this Life; there abideth still some Remnants of Corruption in every Part, whence ariseth a continual and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","segments":[{"text":"This Sanctification is throughout in the whole Man, yet imperfect","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"in this Life; there abideth still some Remnants of Corruption in every Part, whence ariseth a","proofs":["Romans 7:18, 23"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]}],"note":null},{"text":"continual and irreconcilable War; the Flesh lusting against the Spirit, and the Spirit against the Flesh.","proofs":["Galatians 5:17","1 Peter 2:11"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"relations":{"lbcf1689":["13.2"]},"diffs":[],"page":"51","leaf":51},{"id":"13.3","chapter":13,"number":3,"text":"In which War, although the remaining Corruption for a Time may much prevail, yet through the continual Supply of Strength, from the sanctifying Spirit of Christ, the regenerate Part doth overcome; and so the Saints grow in Grace, perfecting Holiness in the Fear of God, pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word hath prescribed to them.","segments":[{"text":"In which War, although the remaining Corruption for a Time may much prevail, yet through the continual Supply of Strength, from the sanctifying Spirit of Christ,","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"the regenerate Part doth overcome; and so the Saints grow in Grace, perfecting Holiness in the Fear of God,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"pressing after an Heavenly Life, in Evangelical Obedience to all the Commands which Christ, as Head and King, in his Word hath prescribed to them.","proofs":["Ephesians 4:15–16","2 Corinthians 3:18","7:1"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"7:1","osis":["2Cor.7.1"]}],"note":null}],"relations":{"lbcf1689":["13.3"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"the","position":4}]}],"page":"51","leaf":51}]},{"number":14,"title":"Of Saving Faith","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The Grace of Faith, whereby the Elect are enabled to believe to the Saving of their Souls, is the Work of the Spirit of Christ in their Hearts, and is ordinarily wrought by the Ministry of the Word; by which also, and by the Administration of Baptism, and the Lord’s Supper, Prayer and other Means appointed of God, it is increased, and strengthned.","segments":[{"text":"The Grace of Faith, whereby the Elect are enabled to believe to the Saving of their Souls, is the Work of the Spirit of Christ in their Hearts, and is ordinarily wrought by the Ministry of the","proofs":["2 Corinthians 4:13","Ephesians 2:8"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"Word; by which also, and by the Administration of Baptism, and the Lord’s Supper, Prayer and other Means appointed of God, it is increased,","proofs":["Romans 10:14, 17"],"refs":[{"printed":"Romans 10:14, 17","osis":["Rom.10.14","Rom.10.17"]}],"note":null},{"text":"and strengthned.","proofs":["Luke 17:5","1 Peter 2:2","Acts 20:32"],"refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]},{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null}],"relations":{"lbcf1689":["14.1"]},"diffs":[],"page":"52","leaf":52},{"id":"14.2","chapter":14,"number":2,"text":"By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself; and also apprehendeth an Excellency therein above all other Writings; and all Things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fulness of the Holy Spirit in his Workings and Operations; and so is enabled to cast his Soul upon the Truth thus believed, and also acteth differently upon that which each particular Passage thereof containeth; yielding Obedience to the Commands, trembling at the Threatnings, and embracing the Promises of God, for this Life, and that which is to come: But the principal Acts of Saving Faith, hath immediate Relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.","segments":[{"text":"By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself; and also apprehendeth an Excellency therein","proofs":["Acts 24:14"],"refs":[{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"above all other Writings; and all Things in the World: As it bears forth the Glory of God in his Attributes, the Excellency of Christ in his Nature and Offices, and the Power and Fulness of the Holy Spirit in his Workings and Operations; and so is enabled to","proofs":["Psalm 19:7–10","119:72"],"refs":[{"printed":"Psalm 19:7–10","osis":["Ps.19.7-Ps.19.10"]},{"printed":"119:72","osis":["Ps.119.72"]}],"note":null},{"text":"cast his Soul upon the Truth thus believed, and also acteth differently upon that which each particular Passage thereof containeth; yielding Obedience to the","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null},{"text":"Commands, trembling at the","proofs":["John 15:14"],"refs":[{"printed":"John 15:14","osis":["John.15.14"]}],"note":null},{"text":"Threatnings, and embracing the","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"Promises of God, for this Life, and that which is to come: But the principal Acts of Saving Faith, hath immediate Relation to Christ, accepting, receiving, and resting upon","proofs":["Hebrews 11:13"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]}],"note":null},{"text":"him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1689":["14.2"]},"diffs":[],"page":"53","leaf":53},{"id":"14.3","chapter":14,"number":3,"text":"This Faith, although it be different in degrees, and may be weak, or strong, yet it is in the least Degree of it, different in the Kind, or Nature of it (as is all other Saving Grace) from the Faith and common Grace of temporary Believers; and therefore, tho’ it may be many Times assailed and weakned, yet it gets the Victory, growing up in many, to the Attainment of a full Assurance through Christ, who is both the Author and Finisher of our Faith.","segments":[{"text":"This Faith, although it be different in degrees, and may be weak, or strong, yet it is in the least Degree of it, different in the Kind, or Nature of it (as is all other Saving Grace) from the Faith","proofs":["Hebrews 5:13–14","Matthew 6:30","Romans 4:19–20"],"refs":[{"printed":"Hebrews 5:13–14","osis":["Heb.5.13-Heb.5.14"]},{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]}],"note":null},{"text":"and common Grace of temporary Believers; and therefore, tho’ it may be many Times assailed and weakned, yet it gets","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null},{"text":"the Victory, growing up in many, to the Attainment of a full","proofs":["Ephesians 6:16","1 John 5:4–5"],"refs":[{"printed":"Ephesians 6:16","osis":["Eph.6.16"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"Assurance through Christ, who is both the Author","proofs":["Hebrews 6:11–12","Colossians 2:2"],"refs":[{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Colossians 2:2","osis":["Col.2.2"]}],"note":null},{"text":"and Finisher of our Faith.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"relations":{"lbcf1689":["14.3"]},"diffs":[],"page":"54","leaf":54}]},{"number":15,"title":"Of Repentance unto Life and Salvation","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the State of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling, giveth them Repentance unto Life.","segments":[{"text":"Such of the Elect as are converted at riper Years, having sometimes lived in the State of Nature, and therein served divers Lusts and Pleasures, God in their Effectual Calling, giveth them Repentance unto Life.","proofs":["Titus 3:2–5"],"refs":[{"printed":"Titus 3:2–5","osis":["Titus.3.2-Titus.3.5"]}],"note":null}],"relations":{"lbcf1689":["15.1"]},"diffs":[],"page":"55","leaf":55},{"id":"15.2","chapter":15,"number":2,"text":"Whereas there is none that doth good, and sinneth not, and the best of Men may, through the Power and Deceitfulness of their Corruption dwelling in them, with the Prevalency of Temptation, fall into greater Sins and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so Sinning and Falling, be renewed through Repentance unto Salvation.","segments":[{"text":"Whereas there is none that doth good, and sinneth not, and the best of Men may, through the Power and Deceitfulness of their Corruption dwelling in them, with the Prevalency of Temptation, fall into greater Sins and Provocations, God hath in the Covenant of Grace, mercifully provided that Believers so Sinning and Falling,","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"be renewed through Repentance unto Salvation.","proofs":["Luke 22:31–32"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]}],"note":null}],"relations":{"lbcf1689":["15.2"]},"diffs":[],"page":"55","leaf":55},{"id":"15.3","chapter":15,"number":3,"text":"This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit made sensible of the manifold Evils of his Sin, doth, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency; praying for Pardon and Strength of Grace, with a Purpose and Endeavour by Supplies of the Spirit, to walk before God unto all well-pleasing in all Things.","segments":[{"text":"This Saving Repentance is an Evangelical Grace, whereby a Person, being by the Holy Spirit made sensible of the manifold Evils of his Sin, doth, by Faith in Christ, humble himself for it, with Godly Sorrow, detestation of it, and self-abhorrency;","proofs":["Zechariah 12:10","Acts 11:18"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"praying for Pardon and Strength of Grace, with a Purpose and Endeavour by Supplies of the Spirit, to","proofs":["Ezekiel 36:31","2 Corinthians 7:11"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"walk before God unto all well-pleasing in all Things.","proofs":["Psalm 119:6, 128"],"refs":[{"printed":"Psalm 119:6, 128","osis":["Ps.119.6","Ps.119.128"]}],"note":null}],"relations":{"lbcf1689":["15.3"]},"diffs":[],"page":"56","leaf":56},{"id":"15.4","chapter":15,"number":4,"text":"As Repentance is to be continued through the whole Course of our Lives, upon the Account of the Body of Death, and the Motions thereof; so it is every Man’s Duty to repent of his particular known Sins, particularly.","segments":[{"text":"As Repentance is to be continued through the whole Course of our Lives, upon the Account of the Body of Death, and the Motions thereof; so it is every Man’s Duty to repent of his particular known Sins, particularly.","proofs":["Luke 19:8","1 Timothy 1:13, 15"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"1 Timothy 1:13, 15","osis":["1Tim.1.13","1Tim.1.15"]}],"note":null}],"relations":{"lbcf1689":["15.4"]},"diffs":[],"page":"56","leaf":56},{"id":"15.5","chapter":15,"number":5,"text":"Such is the Provision which God hath made through Christ in the Covenant of Grace, for the Preservation of Believers unto Salvation, that although there is no Sin so small, but it deserves Damnation; yet there is no Sin so great, that it shall bring Damnation on them that repent; which makes the constant Preaching of Repentance necessary.","segments":[{"text":"Such is the Provision which God hath made through Christ in the Covenant of Grace, for the Preservation of Believers unto Salvation, that although there is no Sin so small, but it deserves Damnation; yet there is no Sin so great, that it shall bring Damnation on them that","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"repent; which makes the constant Preaching of Repentance necessary.","proofs":["Isaiah 1:16–17","55:7"],"refs":[{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]},{"printed":"55:7","osis":["Isa.55.7"]}],"note":null}],"relations":{"lbcf1689":["15.5"]},"diffs":[],"page":"56","leaf":56}]},{"number":16,"title":"Of Good Works","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Good Works are only such as God hath commanded in his Holy Word, and not such as without the Warrant thereof, are devised by Men, out of blind Zeal, or upon any Pretence of good Intentions.","segments":[{"text":"Good Works are only such as God hath commanded in his Holy Word, and not such as without the Warrant thereof, are devised by Men, out of blind Zeal,","proofs":["Micah 6:8","Hebrews 13:21"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null},{"text":"or upon any Pretence of good Intentions.","proofs":["Matthew 15:9","Isaiah 29:13"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]}],"note":null}],"relations":{"lbcf1689":["16.1"]},"diffs":[],"page":"57","leaf":57},{"id":"16.2","chapter":16,"number":2,"text":"These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their Thankfulness, strengthen their Assurance, edifie their Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorifie God, whose Workmanship they are, created in Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the end Eternal Life.","segments":[{"text":"These good Works, done in Obedience to God’s Commandments, are the Fruits and Evidences of a true and lively Faith; and by them Believers manifest their","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null},{"text":"Thankfulness, strengthen their","proofs":["Psalm 116:12–13"],"refs":[{"printed":"Psalm 116:12–13","osis":["Ps.116.12-Ps.116.13"]}],"note":null},{"text":"Assurance, edifie their","proofs":["1 John 2:3, 5","2 Peter 1:5–11"],"refs":[{"printed":"1 John 2:3, 5","osis":["1John.2.3","1John.2.5"]},{"printed":"2 Peter 1:5–11","osis":["2Pet.1.5-2Pet.1.11"]}],"note":null},{"text":"Brethren, adorn the Profession of the Gospel, stop the Mouths of the Adversaries, and glorifie","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"God, whose Workmanship they are, created in Christ Jesus","proofs":["1 Timothy 6:1","1 Peter 2:15","Philippians 1:11"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]},{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"note":null},{"text":"thereunto, that having their Fruit unto Holiness, they may have the end","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"Eternal Life.","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null}],"relations":{"lbcf1689":["16.2"]},"diffs":[],"page":"57","leaf":57},{"id":"16.3","chapter":16,"number":3,"text":"Their Ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the Graces they have already received, there is necessary an actual Influence of the same Holy Spirit to work in them to will, and to do of his good Pleasure; yet are they not hereupon to grow Negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit, but they ought to be dilligent in stirring up the Grace of God that is in them.","segments":[{"text":"Their Ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the Graces they have already received, there is necessary an","proofs":["John 15:4–5"],"refs":[{"printed":"John 15:4–5","osis":["John.15.4-John.15.5"]}],"note":null},{"text":"actual Influence of the same Holy Spirit to work in them to will, and to do of his good Pleasure; yet are they not hereupon to grow Negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit, but they ought to be dilligent in","proofs":["2 Corinthians 3:5","Philippians 2:13"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"stirring up the Grace of God that is in them.","proofs":["Philippians 2:12","Hebrews 6:11–12","Isaiah 64:7"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null}],"relations":{"lbcf1689":["16.3"]},"diffs":[],"page":"58","leaf":58},{"id":"16.4","chapter":16,"number":4,"text":"They who in their Obedience attain to the greatest Heighth which is possible in this Life, are so far from being able to supererrogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.","segments":[{"text":"They who in their Obedience attain to the greatest Heighth which is possible in this Life, are so far from being able to supererrogate, and to do more than God requires, as that they fall short of much which in Duty they are bound to do.","proofs":["Job 9:2–3","Galatians 5:17","Luke 17:10"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"relations":{"lbcf1689":["16.4"]},"diffs":[],"page":"59","leaf":59},{"id":"16.5","chapter":16,"number":5,"text":"We cannot by our best Works merit Pardon of Sin, or Eternal Life at the Hand of God, by reason of the great Disproportion that is between them and the Glory to come, and the infinite Distance that is between us and God, whom by them we can neither profit, nor satisfy, for the Debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants: and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled, and mixed with so much Weakness and Imperfection, that they cannot endure the Severity of God’s Judgment.","segments":[{"text":"We cannot by our best Works merit Pardon of Sin, or Eternal Life at the Hand of God, by reason of the great Disproportion that is between them and the Glory to come, and the infinite Distance that is between us and God, whom by them we can neither profit, nor satisfy, for the Debt of our former Sins; but when we have done all we can, we have done but our Duty, and are unprofitable Servants: and because as they are good, they proceed from his","proofs":["Romans 3:20","Ephesians 2:8–9","Romans 4:6"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null},{"text":"Spirit, and as they are wrought by us, they are defiled,","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"and mixed with so much Weakness and Imperfection, that they cannot endure the Severity of God’s Judgment.","proofs":["Isaiah 64:6","Psalm 143:2"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"relations":{"lbcf1689":["16.5"]},"diffs":[],"page":"59","leaf":59},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding the Persons of Believers being accepted through Christ, their Good Works also are accepted in him; not as though they were in this Life wholly unblameable and unreprovable in God’s Sight; but that he looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many Weaknesses and Imperfections.","segments":[{"text":"Yet notwithstanding the Persons of Believers being accepted through Christ, their Good Works also are accepted in him; not as though they were in this Life wholly unblameable and unreprovable in God’s Sight; but that he looking upon them in his Son, is pleased to accept and reward that which is","proofs":["Ephesians 1:6","1 Peter 2:5"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"sincere, although accompanied with many Weaknesses and Imperfections.","proofs":["Matthew 25:21, 23","Hebrews 6:10"],"refs":[{"printed":"Matthew 25:21, 23","osis":["Matt.25.21","Matt.25.23"]},{"printed":"Hebrews 6:10","osis":["Heb.6.10"]}],"note":null}],"relations":{"lbcf1689":["16.6"]},"diffs":[],"page":"60","leaf":60},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate Men, although for the Matter of them, they may be Things which God commands, and of good Use, both to themselves and others; yet because they proceed not from a Heart purified by Faith, nor are done in a right Manner according to the Word, nor to a right End the Glory of God, they are sinful, and cannot please God, nor make a Man meet to receive Grace from God; and yet their neglect of them is more sinful, and displeasing to God.","segments":[{"text":"Works done by unregenerate Men, although for the Matter of them, they may be Things which God commands, and of good Use, both to themselves and others; yet because they proceed not from a Heart purified by","proofs":["2 Kings 10:30","1 Kings 21:27, 29"],"refs":[{"printed":"2 Kings 10:30","osis":["2Kgs.10.30"]},{"printed":"1 Kings 21:27, 29","osis":["1Kgs.21.27","1Kgs.21.29"]}],"note":null},{"text":"Faith, nor are done in a right Manner according to the","proofs":["Genesis 4:5","Hebrews 11:4, 6"],"refs":[{"printed":"Genesis 4:5","osis":["Gen.4.5"]},{"printed":"Hebrews 11:4, 6","osis":["Heb.11.4","Heb.11.6"]}],"note":null},{"text":"Word, nor to a right End the","proofs":["1 Corinthians 13:1"],"refs":[{"printed":"1 Corinthians 13:1","osis":["1Cor.13.1"]}],"note":null},{"text":"Glory of God, they are sinful, and cannot please God, nor make a Man meet to receive Grace from","proofs":["Matthew 6:2, 5"],"refs":[{"printed":"Matthew 6:2, 5","osis":["Matt.6.2","Matt.6.5"]}],"note":null},{"text":"God; and yet their neglect of them is more sinful, and","proofs":["Amos 5:21–22","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"displeasing to God.","proofs":["Job 21:14–15","Matthew 25:41–43"],"refs":[{"printed":"Job 21:14–15","osis":["Job.21.14-Job.21.15"]},{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]}],"note":null}],"relations":{"lbcf1689":["16.7"]},"diffs":[],"page":"60","leaf":60}]},{"number":17,"title":"Of Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Those whom God hath accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the State of Grace, but shall certainly persevere therein to the End, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through Unbelief and the Temptations of Satan, the sensible Sight of the Light and Love of God, may for a Time be clouded, and obscured from them, yet it is still the same, and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","segments":[{"text":"Those whom God hath accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious Faith of his Elect unto, can neither totally nor finally fall from the State of Grace, but shall certainly persevere therein to the End, and be eternally saved, seeing the Gifts and Callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the Graces of the Spirit unto Immortality) and though many Storms and Floods arise and beat against them, yet they shall never be able to take them off that Foundation and Rock which by Faith they are fastned upon: Notwithstanding, through Unbelief and the Temptations of Satan, the sensible Sight of the Light and Love of God, may for a Time be clouded, and obscured from","proofs":["John 10:28–29","Philippians 1:6","2 Timothy 2:19","1 John 2:19"],"refs":[{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"them, yet it is still the same,","proofs":["Psalm 89:31–32","1 Corinthians 11:32"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null},{"text":"and they shall be sure to be kept by the Power of God unto Salvation, where they shall enjoy their purchased Possession, they being engraven upon the Palm of his Hands, and their Names having been written in the Book of Life from all Eternity.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"relations":{"lbcf1689":["17.1"]},"diffs":[],"page":"61","leaf":61},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints, depends not upon their own Free Will, but upon the Immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the Efficacy of the Merit and Intercession of Jesus Christ and Union with him, the Oath of God, the Abiding of his Spirit, and the Seed of God within them, and the Nature of the Covenant of Grace; from all which ariseth also the Certainty and Infallibility thereof.","segments":[{"text":"This Perseverance of the Saints, depends not upon their own Free Will, but upon the Immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the Efficacy of the Merit and Intercession of Jesus Christ","proofs":["Romans 8:30","9:11, 16"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"9:11, 16","osis":["Rom.9.11","Rom.9.16"]}],"note":null},{"text":"and Union with him, the","proofs":["Romans 5:9–10","John 14:19"],"refs":[{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]},{"printed":"John 14:19","osis":["John.14.19"]}],"note":null},{"text":"Oath of God, the Abiding of his Spirit, and the","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"Seed of God within them, and the Nature of the","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Covenant of Grace; from all which ariseth also the Certainty and Infallibility thereof.","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null}],"relations":{"lbcf1689":["17.2"]},"diffs":[],"page":"62","leaf":62},{"id":"17.3","chapter":17,"number":3,"text":"And though they may, through the Temptation of Satan, and of the World, the Prevalency of Corruption remaining in them, and the Neglect of Means of their Preservation, fall into grievous Sins, and for a Time continue therein; whereby they incur God’s Displeasure, and grieve his holy Spirit, come to have their Graces and Comforts impaired, have their Hearts hardened, and their Consciences wounded, hurt, and scandalize others, and bring temporal Judgments upon themselves, yet they shall renew their Repentance, and be preserved, through Faith in Christ Jesus, to the End.","segments":[{"text":"And though they may, through the Temptation of Satan, and of the World, the Prevalency of Corruption remaining in them, and the Neglect of Means of their Preservation, fall into grievous Sins, and for a Time continue therein; whereby they incur","proofs":["Matthew 26:70, 72, 74"],"refs":[{"printed":"Matthew 26:70, 72, 74","osis":["Matt.26.70","Matt.26.72","Matt.26.74"]}],"note":null},{"text":"God’s Displeasure, and grieve his holy Spirit, come to have their Graces and","proofs":["Isaiah 64:5, 9","Ephesians 4:30"],"refs":[{"printed":"Isaiah 64:5, 9","osis":["Isa.64.5","Isa.64.9"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"Comforts impaired, have their Hearts hardened, and their Consciences wounded,","proofs":["Psalm 51:10, 12"],"refs":[{"printed":"Psalm 51:10, 12","osis":["Ps.51.10","Ps.51.12"]}],"note":null},{"text":"hurt, and scandalize others, and bring temporal Judgments","proofs":["Psalm 32:3–4"],"refs":[{"printed":"Psalm 32:3–4","osis":["Ps.32.3-Ps.32.4"]}],"note":null},{"text":"upon themselves, yet they shall renew their","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null},{"text":"Repentance, and be preserved, through Faith in Christ Jesus, to the End.","proofs":["Luke 22:32, 61–62"],"refs":[{"printed":"Luke 22:32, 61–62","osis":["Luke.22.32","Luke.22.61-Luke.22.62"]}],"note":null}],"relations":{"lbcf1689":["17.3"]},"diffs":[],"page":"63","leaf":63}]},{"number":18,"title":"Of the Assurance of Grace & Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false Hopes, and carnal Presumptions, of being in the Favour of God, and State of Salvation, which Hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in Sincerity, endeavouring to walk in all good Conscience before him, may in this Life be certainly assured, that they are in the State of Grace, and may rejoice in the Hope of the Glory of God, which Hope shall never make them ashamed.","segments":[{"text":"Although temporary Believers, and other unregenerate Men, may vainly deceive themselves with false Hopes, and carnal Presumptions, of being in the Favour of God, and State of Salvation, which Hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in Sincerity, endeavouring to walk in all good Conscience before him, may in this Life be certainly assured,","proofs":["Job 8:13–14","Matthew 7:22–23"],"refs":[{"printed":"Job 8:13–14","osis":["Job.8.13-Job.8.14"]},{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"that they are in the State of Grace, and may rejoice in the Hope of the Glory of God, which Hope shall never make them","proofs":["1 John 2:3","3:14, 18–19, 21, 24","5:13"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"5:13","osis":["1John.5.13"]}],"note":null},{"text":"ashamed.","proofs":["Romans 5:2, 5"],"refs":[{"printed":"Romans 5:2, 5","osis":["Rom.5.2","Rom.5.5"]}],"note":null}],"relations":{"lbcf1689":["18.1"]},"diffs":[],"page":"64","leaf":64},{"id":"18.2","chapter":18,"number":2,"text":"This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ revealed in the Gospel; and also upon the inward Evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both humble and holy.","segments":[{"text":"This Certainty is not a bare conjectural and probable Persuasion, grounded upon a fallible Hope, but an infallible Assurance of Faith, founded on the Blood and Righteousness of Christ","proofs":["Hebrews 6:11, 19"],"refs":[{"printed":"Hebrews 6:11, 19","osis":["Heb.6.11","Heb.6.19"]}],"note":null},{"text":"revealed in the Gospel; and also upon the inward","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"Evidence of those Graces of the Spirit unto which Promises are made, and on the Testimony of the","proofs":["2 Peter 1:4–5, 10–11"],"refs":[{"printed":"2 Peter 1:4–5, 10–11","osis":["2Pet.1.4-2Pet.1.5","2Pet.1.10-2Pet.1.11"]}],"note":null},{"text":"Spirit of Adoption, witnessing with our Spirits, that we are the Children of God; and, as a Fruit thereof, keeping the Heart both","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"humble and holy.","proofs":["1 John 3:1–3"],"refs":[{"printed":"1 John 3:1–3","osis":["1John.3.1-1John.3.3"]}],"note":null}],"relations":{"lbcf1689":["18.2"]},"diffs":[],"page":"65","leaf":65},{"id":"18.3","chapter":18,"number":3,"text":"This infallible Assurance doth not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many Difficulties, before he be Partaker of it; yet being enabled by the Spirit, to know the Things which are freely given him of God, he may, without extraordinary Revelation, in the right Use of Means attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the Duties of Obedience, the proper Fruits of this Assurance; so far is it from inclining Men to looseness.","segments":[{"text":"This infallible Assurance doth not so belong to the Essence of Faith, but that a true Believer may wait long; and conflict with many Difficulties, before he be Partaker of it; yet being enabled by the Spirit, to know the Things which are freely given him of God, he may, without extraordinary Revelation, in the right Use of Means","proofs":["Isaiah 50:10","Psalm 88","77:1–12"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null},{"text":"attain thereunto; and therefore it is the Duty of every one, to give all diligence to make their Calling and Election sure, that thereby his Heart may be enlarged in Peace and Joy in the Holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the Duties of Obedience, the proper","proofs":["1 John 4:13","Hebrews 6:11–12"],"refs":[{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]}],"note":null},{"text":"Fruits of this Assurance; so far is it","proofs":["Romans 5:1–2, 5","14:17","Psalm 119:32"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"from inclining Men to looseness.","proofs":["Romans 6:1–2","Titus 2:11–12, 14"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12, 14","osis":["Titus.2.11-Titus.2.12","Titus.2.14"]}],"note":null}],"relations":{"lbcf1689":["18.3"]},"diffs":[],"page":"66","leaf":66},{"id":"18.4","chapter":18,"number":4,"text":"True Believers may have the Assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special Sin, which woundeth the Conscience, and grieveth the Spirit; by some sudden, or vehement Temptation; by God’s withdrawing the Light of his Countenance, and suffering even such as fear him to walk in Darkness, and to have no Light; yet are they never destitute of the Seed of God, and Life of Faith, that Love of Christ, and the Brethren, that Sincerity of Heart, and Conscience of Duty, out of which, by the Operation of the Spirit, this Assurance may in due time be revived; and by the which, in the mean Time, they are preserved from utter Despair.","segments":[{"text":"True Believers may have the Assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by","proofs":["Song of Solomon 5:2–3, 6"],"refs":[{"printed":"Song of Solomon 5:2–3, 6","osis":["Song.5.2-Song.5.3","Song.5.6"]}],"note":null},{"text":"falling into some special Sin, which woundeth the Conscience, and grieveth the Spirit; by some sudden, or","proofs":["Psalm 51:8, 12, 14"],"refs":[{"printed":"Psalm 51:8, 12, 14","osis":["Ps.51.8","Ps.51.12","Ps.51.14"]}],"note":null},{"text":"vehement Temptation; by God’s withdrawing the","proofs":["Psalm 116:11","77:7–8","31:22"],"refs":[{"printed":"Psalm 116:11","osis":["Ps.116.11"]},{"printed":"77:7–8","osis":["Ps.77.7-Ps.77.8"]},{"printed":"31:22","osis":["Ps.31.22"]}],"note":null},{"text":"Light of his Countenance, and suffering even such as fear him to walk in Darkness, and to have no Light; yet are they never destitute of the","proofs":["Psalm 30:7"],"refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"note":null},{"text":"Seed of God, and Life","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"of Faith, that Love of Christ, and the Brethren, that Sincerity of Heart, and Conscience of Duty, out of which, by the Operation of the Spirit, this Assurance may in due time be","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"revived; and by the which, in the mean Time, they are","proofs":["Psalm 42:5, 11"],"refs":[{"printed":"Psalm 42:5, 11","osis":["Ps.42.5","Ps.42.11"]}],"note":null},{"text":"preserved from utter Despair.","proofs":["Lamentations 3:26–31"],"refs":[{"printed":"Lamentations 3:26–31","osis":["Lam.3.26-Lam.3.31"]}],"note":null}],"relations":{"lbcf1689":["18.4"]},"diffs":[],"page":"66","leaf":66}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; by which he bound him, and all his Posterity to personal, entire, exact and perpetual Obedience; promised Life upon the Fulfilling, and threatned Death upon the Breach of it, and indued him with Power and Ability to keep it.","segments":[{"text":"God gave to Adam a Law of Universal Obedience, written in his Heart, and a particular Precept of not eating the Fruit of the Tree of Knowledge of Good and Evil; by which he bound him, and all his Posterity to personal, entire, exact and perpetual","proofs":["Genesis 1:27","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Obedience; promised Life upon the Fulfilling, and","proofs":["Romans 10:5"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null},{"text":"threatned Death upon the Breach of it, and indued him with Power and Ability to keep it.","proofs":["Galatians 3:10, 12"],"refs":[{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"relations":{"lbcf1689":["19.1"]},"diffs":[],"page":"68","leaf":68},{"id":"19.2","chapter":19,"number":2,"text":"The same Law that was first written in the Heart of Man continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.","segments":[{"text":"The same Law that was first written in the Heart of Man continued to be a perfect Rule of Righteousness after the Fall, and was delivered by God upon Mount Sinai, in","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"Ten Commandments, and written in two Tables, the four first containing our Duty towards God, and the other six our Duty to Man.","proofs":["Deuteronomy 10:4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]}],"note":null}],"relations":{"lbcf1689":["19.2"]},"diffs":[],"page":"68","leaf":68},{"id":"19.3","chapter":19,"number":3,"text":"Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth divers Instructions of Moral Duties, all which Ceremonial Laws being appointed only to the Time of Reformation, are, by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father for that end, abrogated and taken away.","segments":[{"text":"Besides this Law, commonly called Moral, God was pleased to give to the People of Israel Ceremonial Laws, containing several typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings, and Benefits; and partly holding forth divers Instructions","proofs":["Hebrews 10:1","Colossians 2:17"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]},{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"of Moral Duties, all which Ceremonial Laws being appointed only to the Time of Reformation, are, by Jesus Christ the true Messiah, and only Law-giver, who was furnished with Power from the Father for that end,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"abrogated and taken away.","proofs":["Colossians 2:14, 16–17","Ephesians 2:14, 16"],"refs":[{"printed":"Colossians 2:14, 16–17","osis":["Col.2.14","Col.2.16-Col.2.17"]},{"printed":"Ephesians 2:14, 16","osis":["Eph.2.14","Eph.2.16"]}],"note":null}],"relations":{"lbcf1689":["19.3"]},"diffs":[],"page":"69","leaf":69},{"id":"19.4","chapter":19,"number":4,"text":"To them also he gave sundry Judicial Laws, which expired together with the State of that People, not obliging any now by vertue of that Institution; their general Equity only being of moral Use.","segments":[{"text":"To them also he gave sundry Judicial Laws, which expired together with the State of that People, not obliging any now by vertue of that Institution; their general Equity only being of moral Use.","proofs":["1 Corinthians 9:8–10"],"refs":[{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]}],"note":null}],"relations":{"lbcf1689":["19.4"]},"diffs":[],"page":"69","leaf":69},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law doth for ever bind all, as well justified Persons as others, to the Obedience thereof, and that not only in regard of the Matter contained in it, but also in respect of the Authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much strengthen this Obligation.","segments":[{"text":"The Moral Law doth for ever bind all, as well justified Persons as others, to the Obedience thereof, and that not only in regard of the Matter contained in it, but also in respect of the","proofs":["Romans 13:8–10","James 2:8, 10–12"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"James 2:8, 10–12","osis":["Jas.2.8","Jas.2.10-Jas.2.12"]}],"note":null},{"text":"Authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve,","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"but much strengthen this Obligation.","proofs":["Matthew 5:17–19","Romans 3:31"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"relations":{"lbcf1689":["19.5"]},"diffs":[],"page":"70","leaf":70},{"id":"19.6","chapter":19,"number":6,"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly; discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer Sight of the Need they have of Christ, and the Perfection of his Obedience: It is likewise of Use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and unallayed Rigour thereof. These Promises of it likewise shew them God’s Approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law incourageth to the one, and deterreth from the other, is no Evidence of his being under the Law, and not under Grace.","segments":[{"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, yet it is of great Use to them, as well as to others, in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them to walk accordingly;","proofs":["Romans 6:14","Galatians 2:16","Romans 8:1","10:4"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"10:4","osis":["Rom.10.4"]}],"note":null},{"text":"discovering also the sinful Pollutions of their Natures, Hearts and Lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against Sin; together with a clearer Sight of the Need they have of Christ, and the Perfection of his Obedience: It is likewise of Use to the Regenerate, to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve, and what Afflictions in this Life they may expect for them, although freed from the Curse and unallayed Rigour thereof. These Promises of it likewise shew them God’s Approbation of Obedience, and what Blessings they may expect upon the Performance thereof, though not as due to them by the Law as a Covenant of Works; so as Man’s doing Good, and refraining from Evil, because the Law incourageth to the one, and deterreth from the other, is no Evidence of his being","proofs":["Romans 3:20","7:7"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"under the Law, and not under Grace.","proofs":["Romans 6:12–14","1 Peter 3:8–13"],"refs":[{"printed":"Romans 6:12–14","osis":["Rom.6.12-Rom.6.14"]},{"printed":"1 Peter 3:8–13","osis":["1Pet.3.8-1Pet.3.13"]}],"note":null}],"relations":{"lbcf1689":["19.6"]},"diffs":[],"page":"70","leaf":70},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and inabling the Will of Man to do that freely and chearfully, which the Will of God, revealed in the Law, requireth to be done.","segments":[{"text":"Neither are the forementioned Uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"and inabling the Will of Man to do that freely and chearfully, which the Will of God, revealed in the Law, requireth to be done.","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"relations":{"lbcf1689":["19.7"]},"diffs":[],"page":"72","leaf":72}]},{"number":20,"title":"Of the Gospel, and of the Extent of the Grace thereof","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the Gospel, as to the Substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.","segments":[{"text":"The Covenant of Works being broken by Sin, and made unprofitable unto Life, God was pleased to give forth the Promise of Christ, the Seed of the Woman, as the Means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"Gospel, as to the Substance of it, was revealed, and therein effectual, for the Conversion and Salvation of Sinners.","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"relations":{"lbcf1689":["20.1"]},"diffs":[],"page":"72","leaf":72},{"id":"20.2","chapter":20,"number":2,"text":"This Promise of Christ and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the Light of Nature, make Discovery of Christ, or of Grace by him, so much as in a general, or obscure Way; much less, that Men, destitute of the Revelation of him by the Promise, or Gospel, should be enabled thereby, to attain saving Faith, or Repentance.","segments":[{"text":"This Promise of Christ and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the Light of Nature,","proofs":["Romans 1:17"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]}],"note":null},{"text":"make Discovery of Christ, or of Grace by him, so much as in a general, or obscure Way; much less, that Men, destitute of the Revelation of him by the Promise, or Gospel,","proofs":["Romans 10:14–15, 17"],"refs":[{"printed":"Romans 10:14–15, 17","osis":["Rom.10.14-Rom.10.15","Rom.10.17"]}],"note":null},{"text":"should be enabled thereby, to attain saving Faith, or Repentance.","proofs":["Proverbs 29:18","Isaiah 25:7","60:2–3"],"refs":[{"printed":"Proverbs 29:18","osis":["Prov.29.18"]},{"printed":"Isaiah 25:7","osis":["Isa.25.7"]},{"printed":"60:2–3","osis":["Isa.60.2-Isa.60.3"]}],"note":null}],"relations":{"lbcf1689":["20.2"]},"diffs":[],"page":"73","leaf":73},{"id":"20.3","chapter":20,"number":3,"text":"The Revelation of the Gospel unto Sinners, made in divers Times, and by sundry Parts, with the Addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Sovereign Will and good Pleasure of God, not being annexed by vertue of any Promise, to the due Improvement of Men’s natural Abilities, by vertue of common Light received without it; which none ever did make, or can so do: And therefore in all Ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the Extent, or Streightning of it, in great Variety, according to the Counsel of the Will of God.","segments":[{"text":"The Revelation of the Gospel unto Sinners, made in divers Times, and by sundry Parts, with the Addition of Promises, and Precepts, for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Sovereign Will and good Pleasure of God, not being annexed by vertue of any Promise, to the due Improvement of Men’s natural Abilities, by vertue of common Light received without it; which none ever did","proofs":["Psalm 147:20","Acts 16:7"],"refs":[{"printed":"Psalm 147:20","osis":["Ps.147.20"]},{"printed":"Acts 16:7","osis":["Acts.16.7"]}],"note":null},{"text":"make, or can so do: And therefore in all Ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the Extent, or Streightning of it, in great Variety, according to the Counsel of the Will of God.","proofs":["Romans 1:18–32"],"refs":[{"printed":"Romans 1:18–32","osis":["Rom.1.18-Rom.1.32"]}],"note":null}],"relations":{"lbcf1689":["20.3"]},"diffs":[],"page":"73","leaf":73},{"id":"20.4","chapter":20,"number":4,"text":"Although the Gospel be the only outward Means of revealing Christ, and saving Grace, and is, as such, abundantly sufficient thereunto; yet that Men, who are dead in Trespasses, may be Born again, Quickned or Regenerated, there is moreover necessary, an effectual insuperable Work of the Holy Spirit, upon the whole Soul, for the Producing in them a new Spiritual Life; without which no other Means will effect their Conversion unto God.","segments":[{"text":"Although the Gospel be the only outward Means of revealing Christ, and saving Grace, and is, as such, abundantly sufficient thereunto; yet that Men, who are dead in Trespasses, may be Born again, Quickned or Regenerated, there is moreover necessary, an effectual insuperable Work of the Holy Spirit, upon the whole Soul, for the Producing in them a new Spiritual Life; without which no other Means will effect","proofs":["Psalm 110:3","1 Corinthians 2:14","Ephesians 1:19–20"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null},{"text":"their Conversion unto God.","proofs":["John 6:44","2 Corinthians 4:4, 6"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"2 Corinthians 4:4, 6","osis":["2Cor.4.4","2Cor.4.6"]}],"note":null}],"relations":{"lbcf1689":["20.4"]},"diffs":[],"page":"74","leaf":74}]},{"number":21,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their Freedom from the Guilt of Sin, the condemning Wrath of God, the Rigour and Curse of the Law, and in their being delivered from this present Evil World, Bondage to Satan, and Dominion of Sin, from the Evil of Afflictions, the Fear, and Sting of Death, the Victory of the Grave, and Everlasting Damnation; as also in their free Access to God, and their yielding Obedience unto him, not out of a slavish Fear, but a Child-like Love, and willing Mind. All which were common also to Believers under the Law for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their Freedom from the Yoke of the Ceremonial Law, to which the Jewish Church was subjected, and in greater Boldness of Access to the Throne of Grace, and in fuller Communications of the Free Spirit of God, than Believers under the Law did ordinarily partake of.","segments":[{"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their Freedom from the Guilt of Sin, the condemning Wrath of God, the Rigour and Curse of the Law, and in their being delivered from this present Evil","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"World, Bondage to","proofs":["Galatians 1:4"],"refs":[{"printed":"Galatians 1:4","osis":["Gal.1.4"]}],"note":null},{"text":"Satan, and Dominion","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"of Sin, from the","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"Evil of Afflictions, the Fear, and Sting","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"of Death, the Victory of the Grave, and","proofs":["1 Corinthians 15:54–57"],"refs":[{"printed":"1 Corinthians 15:54–57","osis":["1Cor.15.54-1Cor.15.57"]}],"note":null},{"text":"Everlasting Damnation; as also in their","proofs":["2 Thessalonians 1:10"],"refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"note":null},{"text":"free Access to God, and their yielding Obedience unto him, not out of a slavish Fear,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"but a Child-like Love, and willing Mind. All which were common also to Believers under the Law","proofs":["Luke 1:75","1 John 4:18"],"refs":[{"printed":"Luke 1:75","osis":["Luke.1.75"]},{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null},{"text":"for the Substance of them; but under the New Testament, the Liberty of Christians is further enlarged in their Freedom from the Yoke of the Ceremonial Law, to which the Jewish Church was subjected, and in greater Boldness of Access to the Throne of Grace, and in fuller Communications of the","proofs":["Galatians 3:9, 14"],"refs":[{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]}],"note":null},{"text":"Free Spirit of God, than Believers under the Law did ordinarily partake of.","proofs":["John 7:38–39","Hebrews 10:19–21"],"refs":[{"printed":"John 7:38–39","osis":["John.7.38-John.7.39"]},{"printed":"Hebrews 10:19–21","osis":["Heb.10.19-Heb.10.21"]}],"note":null}],"relations":{"lbcf1689":["21.1"]},"diffs":[],"page":"75","leaf":75},{"id":"21.2","chapter":21,"number":2,"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of Men which are in any Thing contrary to his Word, or not contained in it. So that to believe such Doctrines, or Obey such Commands out of Conscience, is to betray true Liberty of Conscience; and the Requiring of an implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.","segments":[{"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of Men","proofs":["James 4:12","Romans 14:4"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"which are in any Thing contrary to his Word, or not contained in it. So that to believe such Doctrines, or Obey such Commands out of Conscience,","proofs":["Acts 4:19","5:29","1 Corinthians 7:23","Matthew 15:9"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"5:29","osis":["Acts.5.29"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"is to betray true Liberty of Conscience; and the Requiring of an","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also.","proofs":["1 Corinthians 3:5","2 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"relations":{"lbcf1689":["21.2"]},"diffs":[],"page":"76","leaf":76},{"id":"21.3","chapter":21,"number":3,"text":"They who, upon Pretence of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main Design of the Grace of the Gospel, to their own Destruction, so they wholly destroy the End of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without Fear, in Holiness and Righteousness before him, all the Days of our Lives.","segments":[{"text":"They who, upon Pretence of Christian Liberty, do practice any Sin, or cherish any sinful Lust, as they do thereby pervert the main Design of the Grace of the Gospel, to their own Destruction, so they wholly destroy","proofs":["Romans 6:1–2"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]}],"note":null},{"text":"the End of Christian Liberty; which is, that, being delivered out of the Hands of all our Enemies, we might serve the Lord without Fear, in Holiness and Righteousness before him, all the Days of our Lives.","proofs":["Galatians 5:13","2 Peter 2:18, 21"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"2 Peter 2:18, 21","osis":["2Pet.2.18","2Pet.2.21"]}],"note":null}],"relations":{"lbcf1689":["21.3"]},"diffs":[],"page":"77","leaf":77}]},{"number":22,"title":"Of Religious Worship, & the Sabbath Day","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The Light of Nature shews that there is a God, who hath Lordship and Sovereignty over all; is Just, Good, and doth Good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul and with all the Might. But the acceptable Way of Worshipping the true God, is instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or any other Way, not prescribed in the Holy Scriptures.","segments":[{"text":"The Light of Nature shews that there is a God, who hath Lordship and Sovereignty over all; is Just, Good, and doth Good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul and with all the Might. But the acceptable Way of Worshipping the true God, is","proofs":["Jeremiah 10:7","Mark 12:33"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null},{"text":"instituted by himself, and so limited by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations, or","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null},{"text":"any other Way, not prescribed in the Holy Scriptures.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"relations":{"lbcf1689":["22.1"]},"diffs":[],"page":"78","leaf":78},{"id":"22.2","chapter":22,"number":2,"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other Creatures; and since the Fall, not without a Mediator, nor in the Mediation of any other but Christ alone.","segments":[{"text":"Religious Worship is to be given to God the Father, Son and Holy Spirit, and to him alone; not to Angels, Saints, or any other","proofs":["Matthew 4:9–10","John 6:23","Matthew 28:19"],"refs":[{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"John 6:23","osis":["John.6.23"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Creatures; and since the Fall, not without a","proofs":["Romans 1:25","Colossians 2:18","Revelation 19:10"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null},{"text":"Mediator, nor in the Mediation of any other but","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"Christ alone.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689":["22.2"]},"diffs":[],"page":"79","leaf":79},{"id":"22.3","chapter":22,"number":3,"text":"Prayer, with Thankfulness, being one special Part of Natural Worship, is by God required of all Men. But that it may be accepted, it is to be made in the Name of the Son, by the Help of the Spirit, according to his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and, with others, in a known Tongue.","segments":[{"text":"Prayer, with Thankfulness, being one special Part of Natural Worship, is by God required of all Men. But that it may be accepted, it is to be made in the","proofs":["Psalm 95:1, 7","65:2"],"refs":[{"printed":"Psalm 95:1, 7","osis":["Ps.95.1","Ps.95.7"]},{"printed":"65:2","osis":["Ps.65.2"]}],"note":null},{"text":"Name of the Son, by the Help","proofs":["John 14:13–14"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]}],"note":null},{"text":"of the Spirit, according to","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"his Will; with Understanding, Reverence, Humility, Fervency, Faith, Love, and Perseverance; and, with others, in a","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"known Tongue.","proofs":["1 Corinthians 14:16–17"],"refs":[{"printed":"1 Corinthians 14:16–17","osis":["1Cor.14.16-1Cor.14.17"]}],"note":null}],"relations":{"lbcf1689":["22.3"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"Thankfulness,","position":null}]}],"page":"79","leaf":79},{"id":"22.4","chapter":22,"number":4,"text":"Prayer is to be made for Things lawful, and for all Sorts of Men living, or that shall live hereafter; but not for the Dead, nor for those of whom it may be known, that they have sinned the Sin unto Death.","segments":[{"text":"Prayer is to be made for Things lawful, and for all Sorts of Men living, or that shall live hereafter; but not","proofs":["1 Timothy 2:1–2","2 Samuel 7:29"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]}],"note":null},{"text":"for the Dead, nor for those of whom it may be known, that they have sinned","proofs":["2 Samuel 12:21–23"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]}],"note":null},{"text":"the Sin unto Death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"relations":{"lbcf1689":["22.4"]},"diffs":[],"page":"79","leaf":79},{"id":"22.5","chapter":22,"number":5,"text":"The Reading of the Scriptures, Preaching, and Hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to the Lord; as also the Administration of Baptism, and the Lord’s Supper, are all Parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation, with Fastings, and Thanksgiving, upon special Occasions, ought to be used in an holy and religious Manner.","segments":[{"text":"The Reading of the Scriptures, Preaching, and","proofs":["1 Timothy 4:13"],"refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"note":null},{"text":"Hearing the Word of God, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, Singing with Grace in our Hearts to","proofs":["2 Timothy 4:2","Luke 8:18"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null},{"text":"the Lord; as also the Administration","proofs":["Colossians 3:16","Ephesians 5:19"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]}],"note":null},{"text":"of Baptism, and","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"the Lord’s Supper, are all Parts of Religious Worship of God, to be performed in Obedience to him, with Understanding, Faith, Reverence, and Godly Fear; moreover, Solemn Humiliation,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"with Fastings, and Thanksgiving, upon","proofs":["Esther 4:16","Joel 2:12"],"refs":[{"printed":"Esther 4:16","osis":["Esth.4.16"]},{"printed":"Joel 2:12","osis":["Joel.2.12"]}],"note":null},{"text":"special Occasions, ought to be used in an holy and religious Manner.","proofs":["Exodus 15:1–19","Psalm 107"],"refs":[{"printed":"Exodus 15:1–19","osis":["Exod.15.1-Exod.15.19"]},{"printed":"Psalm 107","osis":["Ps.107"]}],"note":null}],"relations":{"lbcf1689":["22.5"]},"diffs":[],"page":"80","leaf":80},{"id":"22.6","chapter":22,"number":6,"text":"Neither Prayer, nor any other Part of religious Worship, is now, under the Gospel, tied unto, or made more acceptable by any Place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in Truth; as in private Families daily, and in secret each one by himself, so more solemnly in the Publick Assemblies, which are not carelesly, nor wilfully, to be neglected or forsaken, when God by his Word or Providence calleth thereunto.","segments":[{"text":"Neither Prayer, nor any other Part of religious Worship, is now, under the Gospel, tied unto, or made more acceptable by any Place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in Truth; as in","proofs":["John 4:21","Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]},{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"private Families","proofs":["Acts 10:2"],"refs":[{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"daily, and","proofs":["Matthew 6:11","Psalm 55:17"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]},{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null},{"text":"in secret each one by himself, so more solemnly in the Publick Assemblies, which are not carelesly, nor wilfully, to be","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"neglected or forsaken, when God by his Word or Providence calleth thereunto.","proofs":["Hebrews 10:25","Acts 2:42"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{"lbcf1689":["22.6"]},"diffs":[],"page":"80","leaf":80},{"id":"22.7","chapter":22,"number":7,"text":"As it is of the Law of Nature, that, in general, a Proportion of Time, by God’s Appointment be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment; binding all Men, in all Ages, he hath particularly appointed one Day in Seven for a Sabbath to be kept holy unto him, which from the Beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first Day of the Week, which is called the Lord’s Day; and is to be continued to the End of the World, as the Christian Sabbath; the Observation of the last Day of the Week being abolished.","segments":[{"text":"As it is of the Law of Nature, that, in general, a Proportion of Time, by God’s Appointment be set apart for the Worship of God, so by his Word, in a positive, moral, and perpetual Commandment; binding all Men, in all Ages, he hath particularly appointed one Day in Seven for a Sabbath to be kept holy unto him, which from the Beginning of the World, to the Resurrection of Christ, was the last Day of the Week; and from the Resurrection of Christ, was changed into the first Day of the Week,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"which is called the Lord’s Day; and is to be continued to the End of the World, as the Christian Sabbath; the Observation of the last Day of the Week being abolished.","proofs":["1 Corinthians 16:1–2","Acts 20:7","Revelation 1:10"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"relations":{"lbcf1689":["22.7"]},"diffs":[],"page":"81","leaf":81},{"id":"22.8","chapter":22,"number":8,"text":"The Sabbath is then kept holy unto the Lord, when Men, after a due Preparing of their Hearts, and ordering their common Affairs aforehand, do not only observe an holy Rest all the Day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the publick and private Exercises of his Worship and in the Duties of Necessity and Mercy.","segments":[{"text":"The Sabbath is then kept holy unto the Lord, when Men, after a due Preparing of their Hearts, and ordering their common Affairs aforehand, do not only observe an holy Rest all the Day, from their own Works, Words and Thoughts, about their worldly Employment and Recreations, but also are taken up the whole Time in the publick and private Exercises of his Worship and in the Duties","proofs":["Isaiah 58:13","Nehemiah 13:15, 23"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15, 23","osis":["Neh.13.15","Neh.13.23"]}],"note":null},{"text":"of Necessity and Mercy.","proofs":["Matthew 12:1, 13"],"refs":[{"printed":"Matthew 12:1, 13","osis":["Matt.12.1","Matt.12.13"]}],"note":null}],"relations":{"lbcf1689":["22.8"]},"diffs":[],"page":"82","leaf":82}]},{"number":23,"title":"Of Singing of Psalms, &c.","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"We believe that singing the Praises of God, is a holy Ordinance of Christ, and not a Part of Natural Religion, or a moral Duty only; but that it is brought under Divine Institution, it being injoined on the Churches of Christ to sing Psalms, Hymns, and Spiritual Songs; and that the whole Church in their Publick Assemblies (as well as private Christians) ought to sing God’s Praises according to the best Light they have received. Moreover, it was practised in the great Representative Church, by our Lord Jesus Christ with his Disciples, after he had instituted and celebrated the Sacred Ordinance of his Holy Supper, as a commemotive Token of Redeeming Love.","segments":[{"text":"We believe that singing the Praises of God, is a holy Ordinance of Christ, and not a Part of Natural Religion, or a moral Duty only; but that it is brought under Divine Institution, it being injoined on the Churches of Christ to sing Psalms, Hymns, and Spiritual Songs; and that the whole Church in their Publick Assemblies (as well as private Christians) ought to","proofs":["Acts 16:25","Ephesians 5:19","Colossians 3:16"],"refs":[{"printed":"Acts 16:25","osis":["Acts.16.25"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]},{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null},{"text":"sing God’s Praises according to the best Light they have received. Moreover, it was practised in the great Representative Church, by","proofs":["Hebrews 2:12","James 5:13"],"refs":[{"printed":"Hebrews 2:12","osis":["Heb.2.12"]},{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null},{"text":"our Lord Jesus Christ with his Disciples, after he had instituted and celebrated the Sacred Ordinance of his Holy Supper, as a commemotive Token of Redeeming Love.","proofs":["Matthew 26:30","Mark 14:26"],"refs":[{"printed":"Matthew 26:30","osis":["Matt.26.30"]},{"printed":"Mark 14:26","osis":["Mark.14.26"]}],"note":null}],"relations":{},"diffs":[],"page":"83","leaf":83}]},{"number":24,"title":"Of Lawful Oaths and Vows","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"A Lawful Oath is a Part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calleth God to witness what he sweareth; and to judge him according to the Truth, or Falseness thereof.","segments":[{"text":"A Lawful Oath is a Part of Religious Worship, wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calleth God to witness what he sweareth;","proofs":["Exodus 20:7","Deuteronomy 10:20","Jeremiah 4:2"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"and to judge him according to the Truth, or Falseness thereof.","proofs":["2 Chronicles 6:22–23"],"refs":[{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null}],"relations":{"lbcf1689":["23.1"]},"diffs":[],"page":"84","leaf":84},{"id":"24.2","chapter":24,"number":2,"text":"The Name of God only is that by which Men ought to swear; and therein it is to be used with all Holy Fear and Reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other Thing, is sinful and to be abhorred; yet as in Matter of Weight and Moment, for Confirmation of Truth, and ending all Strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed, by lawful Authority, in such Matters, ought to be taken.","segments":[{"text":"The Name of God only is that by which Men ought to swear; and therein it is to be used with all Holy Fear and Reverence; therefore to swear vainly or rashly by that glorious and dreadful Name, or to swear at all by any other Thing, is sinful and to be abhorred; yet as in Matter of Weight and Moment, for Confirmation of Truth,","proofs":["Matthew 5:34, 37","James 5:12"],"refs":[{"printed":"Matthew 5:34, 37","osis":["Matt.5.34","Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"and ending all Strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed,","proofs":["Hebrews 6:16","2 Corinthians 1:23"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"by lawful Authority, in such Matters, ought to be taken.","proofs":["Nehemiah 13:25"],"refs":[{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]}],"note":null}],"relations":{"lbcf1689":["23.2"]},"diffs":[],"page":"84","leaf":84},{"id":"24.3","chapter":24,"number":3,"text":"Whosoever taketh an Oath, warranted by the Word of God, ought duly to consider the Weightiness of so Solemn an Act, and therein to avouch nothing but what he knoweth to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.","segments":[{"text":"Whosoever taketh an Oath, warranted by the Word of God, ought duly to consider the Weightiness of so Solemn an Act, and therein to avouch nothing but what he knoweth to be the Truth; for that by rash, false, and vain Oaths, the Lord is provoked, and for them this Land mourns.","proofs":["Leviticus 19:12","Jeremiah 23:10"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"note":null}],"relations":{"lbcf1689":["23.3"]},"diffs":[],"page":"85","leaf":85},{"id":"24.4","chapter":24,"number":4,"text":"An Oath is to be taken in the plain and common Sense of the Words, without Equivocation, or mental Reservation.","segments":[{"text":"An Oath is to be taken in the plain and common Sense of the Words, without Equivocation, or mental Reservation.","proofs":["Psalm 24:4"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null}],"relations":{"lbcf1689":["23.4"]},"diffs":[],"page":"85","leaf":85},{"id":"24.5","chapter":24,"number":5,"text":"A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and Faithfulness: But Popish Monastical Vows, of perpetual single Life, professed Poverty, and regular Obedience, are so far from being Degrees of higher Perfection, that they are superstitious, and sinful Snares, in which no Christian may intangle himself.","segments":[{"text":"A Vow, which is not to be made to any Creature, but to God alone, is to be made and performed with all religious Care and Faithfulness: But Popish Monastical Vows,","proofs":["Psalm 76:11","Genesis 28:20–22"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]},{"printed":"Genesis 28:20–22","osis":["Gen.28.20-Gen.28.22"]}],"note":null},{"text":"of perpetual single Life, professed","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"Poverty, and regular Obedience, are so far from being Degrees of higher Perfection, that they are superstitious,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"and sinful Snares, in which no Christian may intangle himself.","proofs":["Matthew 19:11"],"refs":[{"printed":"Matthew 19:11","osis":["Matt.19.11"]}],"note":null}],"relations":{"lbcf1689":["23.5"]},"diffs":[],"page":"85","leaf":85}]},{"number":25,"title":"Of the Civil Magistrate","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"God, the Supreme Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the People, for his own Glory, and the publick Good; and to this End hath armed them with the Power of the Sword, for Defence and Encouragement of them that do Good, and for the Punishment of Evil Doers.","segments":[{"text":"God, the Supreme Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the People, for his own Glory, and the publick Good; and to this End hath armed them with the Power of the Sword, for Defence and Encouragement of them that do Good, and for the Punishment of Evil Doers.","proofs":["Romans 13:1–4"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]}],"note":null}],"relations":{"lbcf1689":["24.1"]},"diffs":[],"page":"86","leaf":86},{"id":"25.2","chapter":25,"number":2,"text":"It is lawful for Christians to accept and execute the Office of a Magistrate, when called thereunto; in the Management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesome Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament wage War upon just and necessary Occasions.","segments":[{"text":"It is lawful for Christians to accept and execute the Office of a Magistrate, when called thereunto; in the Management whereof, as they ought especially to maintain Justice, and Peace, according to the wholesome Laws of each Kingdom, and Commonwealth: So for that end they may lawfully now under the New Testament","proofs":["2 Samuel 23:3","Psalm 82:3–4"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]}],"note":null},{"text":"wage War upon just and necessary Occasions.","proofs":["Luke 3:14"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]}],"note":null}],"relations":{"lbcf1689":["24.2"]},"diffs":[],"page":"86","leaf":86},{"id":"25.3","chapter":25,"number":3,"text":"Civil Magistrates being set up by God, for the Ends aforesaid, Subjection in all lawful Things commanded by them, ought to be yielded by us in the Lord, not only for Wrath but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority that under them we may live a quiet and peaceable Life, in all Godliness and Honesty.","segments":[{"text":"Civil Magistrates being set up by God, for the Ends aforesaid, Subjection in all lawful Things commanded by them, ought to be yielded by us in the Lord, not only for Wrath but for Conscience-sake; and we ought to make Supplications and Prayers for Kings, and all that are in Authority","proofs":["Romans 13:5–7","1 Peter 2:17"],"refs":[{"printed":"Romans 13:5–7","osis":["Rom.13.5-Rom.13.7"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"that under them we may live a quiet and peaceable Life, in all Godliness and Honesty.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"relations":{"lbcf1689":["24.3"]},"diffs":[],"page":"87","leaf":87}]},{"number":26,"title":"Of Marriage","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any Man to have more than one Wife, nor for any Woman to have more than one Husband at the same Time.","segments":[{"text":"Marriage is to be between one Man and one Woman; neither is it lawful for any Man to have more than one Wife, nor for any Woman to have more than one Husband at the same Time.","proofs":["Genesis 2:24","Malachi 2:15","Matthew 19:5–6"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Malachi 2:15","osis":["Mal.2.15"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]}],"note":null}],"relations":{"lbcf1689":["25.1"]},"diffs":[],"page":"88","leaf":88},{"id":"26.2","chapter":26,"number":2,"text":"Marriage was ordained for the mutual Help of Husband and Wife, for the Increase of Mankind with a legitimate Issue, and for preventing of Uncleanness.","segments":[{"text":"Marriage was ordained for the mutual Help of Husband and Wife,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"for the Increase of Mankind with a legitimate Issue, and for","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"preventing of Uncleanness.","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null}],"relations":{"lbcf1689":["25.2"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"of","position":3}]}],"page":"88","leaf":88},{"id":"26.3","chapter":26,"number":3,"text":"It is lawful for all Sorts of People to Marry, who are able with Judgment to give their Consent; yet it is the Duty of Christians to Marry in the Lord; and therefore such as profess the true Religion, should not Marry with Infidels, or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresie.","segments":[{"text":"It is lawful for all Sorts of People to Marry, who are able with Judgment to give their Consent; yet it is the Duty of Christians","proofs":["Hebrews 13:4","1 Timothy 4:3"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"to Marry in the Lord; and therefore such as profess the true Religion, should not Marry with Infidels,","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null},{"text":"or Idolaters; neither should such as are godly be unequally yoked, by Marrying with such as are wicked in their Life, or maintain damnable Heresie.","proofs":["Nehemiah 13:25–27"],"refs":[{"printed":"Nehemiah 13:25–27","osis":["Neh.13.25-Neh.13.27"]}],"note":null}],"relations":{"lbcf1689":["25.3"]},"diffs":[],"page":"88","leaf":88},{"id":"26.4","chapter":26,"number":4,"text":"Marriage ought not to be within the Degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriage ever be made lawful, by any Law of Man or Consent of Parties, so as those Persons may live together as Man and Wife.","segments":[{"text":"Marriage ought not to be within the Degrees of Consanguinity or Affinity, forbidden in the Word; nor can such incestuous Marriage ever be made lawful, by any Law of Man or Consent of Parties,","proofs":["Leviticus 18"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]}],"note":null},{"text":"so as those Persons may live together as Man and Wife.","proofs":["Mark 6:18","1 Corinthians 5:1"],"refs":[{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null}],"relations":{"lbcf1689":["25.4"]},"diffs":[],"page":"89","leaf":89}]},{"number":27,"title":"Of the Church","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"The Catholick or Universal Church, which (with respect to the internal Work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fulness of Him that filleth all in all.","segments":[{"text":"The Catholick or Universal Church, which (with respect to the internal Work of the Spirit and Truth of Grace) may be called Invisible, consists of the whole Number of the Elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the Spouse, the Body, the Fulness of Him that filleth all in all.","proofs":["Hebrews 12:23","Colossians 1:18","Ephesians 1:10, 22–23","5:23, 27, 32"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"5:23, 27, 32","osis":["Eph.5.23","Eph.5.27","Eph.5.32"]}],"note":null}],"relations":{"lbcf1689":["26.1"]},"diffs":[],"page":"89","leaf":89},{"id":"27.2","chapter":27,"number":2,"text":"All Persons, throughout the World, professing the Faith of the Gospel, and Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors everting the Foundation, or Unholiness of Conversation, are and may be called visible Saints; and of such ought all particular Congregations to be constituted.","segments":[{"text":"All Persons, throughout the World, professing the Faith of the Gospel, and Obedience unto God by Christ, according unto it, not destroying their own Profession by any Errors everting the Foundation, or Unholiness of Conversation, are and may be called visible Saints;","proofs":["1 Corinthians 1:2","Acts 11:26"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Acts 11:26","osis":["Acts.11.26"]}],"note":null},{"text":"and of such ought all particular Congregations to be constituted.","proofs":["Romans 1:7","Ephesians 1:20–22"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"Ephesians 1:20–22","osis":["Eph.1.20-Eph.1.22"]}],"note":null}],"relations":{"lbcf1689":["26.2"]},"diffs":[],"page":"90","leaf":90},{"id":"27.3","chapter":27,"number":3,"text":"The purest Churches under Heaven are subject to Mixture, and Error; and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a Kingdom in this World, to the End thereof, of such as believe in him, and make Profession of his Name.","segments":[{"text":"The purest Churches under Heaven are subject to Mixture, and Error; and some have so degenerated as to become","proofs":["1 Corinthians 15","Revelation 2–3"],"refs":[{"printed":"1 Corinthians 15","osis":["1Cor.15"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]}],"note":null},{"text":"no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a","proofs":["Revelation 18:2","2 Thessalonians 2:11–12"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"2 Thessalonians 2:11–12","osis":["2Thess.2.11-2Thess.2.12"]}],"note":null},{"text":"Kingdom in this World, to the End thereof, of such as believe in him, and make Profession of his Name.","proofs":["Matthew 16:18","Psalm 72:17","102:28","Revelation 12:17"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"102:28","osis":["Ps.102.28"]},{"printed":"Revelation 12:17","osis":["Rev.12.17"]}],"note":null}],"relations":{"lbcf1689":["26.3"]},"diffs":[],"page":"90","leaf":90},{"id":"27.4","chapter":27,"number":4,"text":"The Lord Jesus Christ is the Head of the Church, in whom, by the Appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and sovereign Manner, neither can the Pope of Rome in any sense be Head thereof, but is that Antichrist, that Man of Sin, and Son of Perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the Brightness of his Coming.","segments":[{"text":"The Lord Jesus Christ is the Head of the Church, in whom, by the Appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested in a supreme and sovereign Manner, neither can the Pope of Rome in any sense be Head thereof, but is","proofs":["Colossians 1:18","Matthew 28:18–20","Ephesians 4:11–12"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null},{"text":"that Antichrist, that Man of Sin, and Son of Perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the Brightness of his Coming.","proofs":["2 Thessalonians 2:2–9"],"refs":[{"printed":"2 Thessalonians 2:2–9","osis":["2Thess.2.2-2Thess.2.9"]}],"note":null}],"relations":{"lbcf1689":["26.4"]},"diffs":[],"page":"91","leaf":91},{"id":"27.5","chapter":27,"number":5,"text":"In the Execution of this Power wherewith he is so intrusted, the Lord Jesus calleth, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the ways of Obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular Societies, or Churches, for their mutual Edification and the due Performance of that publick Worship, which he requireth of them in the World.","segments":[{"text":"In the Execution of this Power wherewith he is so intrusted, the Lord Jesus calleth, out of the World unto himself, through the Ministry of his Word, by his Spirit, those that are given unto him, by his Father, that they may walk before him in all the","proofs":["John 10:16","12:32"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]},{"printed":"12:32","osis":["John.12.32"]}],"note":null},{"text":"ways of Obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular Societies, or","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Churches, for their mutual Edification and the due Performance of that publick Worship, which he requireth of them in the World.","proofs":["Matthew 18:15, 20"],"refs":[{"printed":"Matthew 18:15, 20","osis":["Matt.18.15","Matt.18.20"]}],"note":null}],"relations":{"lbcf1689":["26.5"]},"diffs":[],"page":"91","leaf":91},{"id":"27.6","chapter":27,"number":6,"text":"The Members of these Churches are Saints by Calling, visibly manifesting and evidencing in and by their Profession and Walking, their Obedience unto that Call of Christ; and do willingly consent to walk together according to the Appointment of Christ, giving up themselves to the Lord and one to another, by the Will of God, in professed Subjection to the Ordinances of the Gospel.","segments":[{"text":"The Members of these Churches are Saints by Calling, visibly manifesting and evidencing in and by their Profession and Walking, their Obedience unto that Call of Christ; and do willingly consent to walk together according to the Appointment of Christ, giving up themselves to the Lord and one to another, by the Will of God,","proofs":["Romans 1:7","1 Corinthians 1:2"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"in professed Subjection to the Ordinances of the Gospel.","proofs":["Acts 2:41–42","5:13–14","2 Corinthians 9:13"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:13–14","osis":["Acts.5.13-Acts.5.14"]},{"printed":"2 Corinthians 9:13","osis":["2Cor.9.13"]}],"note":null}],"relations":{"lbcf1689":["26.6"]},"diffs":[],"page":"92","leaf":92},{"id":"27.7","chapter":27,"number":7,"text":"To each of these Churches thus gathered according to his Mind, declared in his Word, he hath given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe, with Commands and Rules, for the due and right exerting and executing of that Power.","segments":[{"text":"To each of these Churches thus gathered according to his Mind, declared in his Word, he hath given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe, with Commands and Rules, for the due and right exerting and executing of that Power.","proofs":["Matthew 18:17–18","1 Corinthians 5:4–5, 13","2 Corinthians 2:6–8"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"1 Corinthians 5:4–5, 13","osis":["1Cor.5.4-1Cor.5.5","1Cor.5.13"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"lbcf1689":["26.7"]},"diffs":[],"page":"93","leaf":93},{"id":"27.8","chapter":27,"number":8,"text":"A particular Church gathered, and compleatly organized according to the Mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the End of the World, are Bishops, or Elders and Deacons.","segments":[{"text":"A particular Church gathered, and compleatly organized according to the Mind of Christ, consists of Officers and Members: And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the End of the World, are Bishops, or Elders and Deacons.","proofs":["Acts 20:17, 28","Philippians 1:1"],"refs":[{"printed":"Acts 20:17, 28","osis":["Acts.20.17","Acts.20.28"]},{"printed":"Philippians 1:1","osis":["Phil.1.1"]}],"note":null}],"relations":{"lbcf1689":["26.8"]},"diffs":[],"page":"93","leaf":93},{"id":"27.9","chapter":27,"number":9,"text":"The Way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common Suffrage of the Church it self; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of the Church, if there be any before constituted therein: And of a Deacon that he be chosen by the like Suffrage, and set apart by Prayer, and the like Imposition of Hands.","segments":[{"text":"The Way appointed by Christ for the Calling of any Person, fitted and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common Suffrage of the Church it self; and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":"See the Original."},{"text":"Eldership of the Church, if there be any before constituted therein: And of a Deacon","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"that he be chosen by the like Suffrage, and set apart by Prayer, and the like Imposition of Hands.","proofs":["Acts 6:3, 5–6"],"refs":[{"printed":"Acts 6:3, 5–6","osis":["Acts.6.3","Acts.6.5-Acts.6.6"]}],"note":null}],"relations":{"lbcf1689":["26.9"]},"diffs":[],"page":"94","leaf":94},{"id":"27.10","chapter":27,"number":10,"text":"The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an Account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good Things, according to their Ability, so as they may have a comfortable Supply, without being themselves entangled in Secular Affairs; and may also be capable of exercising Hospitality towards others; and this is required by the Law of Nature, and by the express Order of our Lord Jesus, who hath ordained, that they that preach the Gospel, should live of the Gospel.","segments":[{"text":"The Work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with Watching for their Souls, as they that must give an Account to him; it is incumbent on the Churches to whom they minister, not only to give them all due respect,","proofs":["Acts 6:4","Hebrews 13:17"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"but also to communicate to them of all their good Things, according to their Ability, so as they may have a comfortable Supply, without being themselves","proofs":["1 Timothy 5:17–18","Galatians 6:6–7"],"refs":[{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6–7","osis":["Gal.6.6-Gal.6.7"]}],"note":null},{"text":"entangled in Secular Affairs; and may also be capable of exercising","proofs":["2 Timothy 2:4"],"refs":[{"printed":"2 Timothy 2:4","osis":["2Tim.2.4"]}],"note":null},{"text":"Hospitality towards others; and this is required by the","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"Law of Nature, and by the express Order of our Lord Jesus, who hath ordained, that they that preach the Gospel, should live of the Gospel.","proofs":["1 Corinthians 9:6, 14"],"refs":[{"printed":"1 Corinthians 9:6, 14","osis":["1Cor.9.6","1Cor.9.14"]}],"note":null}],"relations":{"lbcf1689":["26.10"]},"diffs":[],"page":"94","leaf":94},{"id":"27.11","chapter":27,"number":11,"text":"Although it be incumbent on the Bishops or Pastors of the Churches, to be Instant in Preaching the Word, by Way of Office, yet the Work of Preaching the Word is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.","segments":[{"text":"Although it be incumbent on the Bishops or Pastors of the Churches, to be Instant in Preaching the Word, by Way of Office, yet the Work of Preaching the Word is not so peculiarly confined to them, but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may, and ought to perform it.","proofs":["Acts 11:19–21","1 Peter 4:10–11"],"refs":[{"printed":"Acts 11:19–21","osis":["Acts.11.19-Acts.11.21"]},{"printed":"1 Peter 4:10–11","osis":["1Pet.4.10-1Pet.4.11"]}],"note":null}],"relations":{"lbcf1689":["26.11"]},"diffs":[],"page":"95","leaf":95},{"id":"27.12","chapter":27,"number":12,"text":"As all Believers are bound to join themselves to particular Churches, when and where they have Opportunity so to do; so all that are admitted unto the Privileges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","segments":[{"text":"As all Believers are bound to join themselves to particular Churches, when and where they have Opportunity so to do; so all that are admitted unto the Privileges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.","proofs":["1 Thessalonians 5:14","2 Thessalonians 3:6, 14–15"],"refs":[{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"2 Thessalonians 3:6, 14–15","osis":["2Thess.3.6","2Thess.3.14-2Thess.3.15"]}],"note":null}],"relations":{"lbcf1689":["26.12"]},"diffs":[],"page":"96","leaf":96},{"id":"27.13","chapter":27,"number":13,"text":"No Church-members, upon any Offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church Order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such Offence at any of their Fellow-members, but to wait upon Christ, in further Proceeding of the Church.","segments":[{"text":"No Church-members, upon any Offence taken by them, having performed their Duty required of them towards the Person they are offended at, ought to disturb any Church Order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the Account of such Offence at any of their Fellow-members, but to wait upon Christ, in further Proceeding of the Church.","proofs":["Matthew 18:15–17","Ephesians 4:2–3"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"Ephesians 4:2–3","osis":["Eph.4.2-Eph.4.3"]}],"note":null}],"relations":{"lbcf1689":["26.13"]},"diffs":[],"page":"96","leaf":96},{"id":"27.14","chapter":27,"number":14,"text":"As each Church, and all the Members of it, are bound to pray continually, for the Good and Prosperity of all the Churches of Christ, in all Places, and upon all Occasions to further, (every one within the Bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God, so as they may enjoy Opportunity and Advantage for it) ought to hold Communion amongst themselves, for their Peace, Increase of Love and mutual Edification.","segments":[{"text":"As each Church, and all the Members of it, are bound to pray continually, for the Good and Prosperity of all the Churches of Christ, in all Places, and upon all Occasions to further, (every one within the Bounds of their Places and Callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the Providence of God, so as they may enjoy Opportunity and Advantage for it) ought to hold","proofs":["Ephesians 6:18","Psalm 122:6"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 122:6","osis":["Ps.122.6"]}],"note":null},{"text":"Communion amongst themselves, for their Peace, Increase of Love and mutual Edification.","proofs":["Romans 16:1–2","3 John 8–10"],"refs":[{"printed":"Romans 16:1–2","osis":["Rom.16.1-Rom.16.2"]},{"printed":"3 John 8–10","osis":["3John.1.8-3John.1.10"]}],"note":null}],"relations":{"lbcf1689":["26.14"]},"diffs":[],"page":"96","leaf":96},{"id":"27.15","chapter":27,"number":15,"text":"In Cases of Difficulties or Differences, either in Point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church, in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in or by any Proceedings in Censures not agreeable to Truth and Order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that Matter in Difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not intrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or to impose their Determination on the Churches or Officers.","segments":[{"text":"In Cases of Difficulties or Differences, either in Point of Doctrine or Administration; wherein either the Churches in general are concerned, or any one Church, in their Peace, Union, and Edification; or any Member, or Members of any Church are injured, in or by any Proceedings in Censures not agreeable to Truth and Order: It is according to the Mind of Christ, that many Churches holding Communion together, do by their Messengers meet to consider, and give their Advice in or about that Matter in Difference, to be reported to all the Churches concerned; howbeit these Messengers assembled, are not intrusted with any Church-power properly so called; or with any Jurisdiction over the Churches themselves, to exercise any Censures either over any Churches, or Persons; or","proofs":["Acts 15:2, 4, 6, 22–23, 25"],"refs":[{"printed":"Acts 15:2, 4, 6, 22–23, 25","osis":["Acts.15.2","Acts.15.4","Acts.15.6","Acts.15.22-Acts.15.23","Acts.15.25"]}],"note":null},{"text":"to impose their Determination on the Churches or Officers.","proofs":["2 Corinthians 1:24","1 John 4:1"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null}],"relations":{"lbcf1689":["26.15"]},"diffs":[],"page":"97","leaf":97}]},{"number":28,"title":"Of the Communion of Saints","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in Love, they have Communion in each others Gifts and Graces, and are obliged to the Performance of such Duties, publick and private, in an orderly Way, as do conduce to their mutual Good, both in the inward and outward Man.","segments":[{"text":"All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith, although they are not made thereby one Person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory; and being united to one another in Love, they","proofs":["1 John 1:3","John 1:16","Philippians 3:10","Romans 6:5–6"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"John 1:16","osis":["John.1.16"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"have Communion in each others Gifts and Graces, and are obliged to the Performance of such Duties, publick and private, in an orderly Way,","proofs":["Ephesians 4:15–16","1 Corinthians 12:7","3:21–23"],"refs":[{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"3:21–23","osis":["1Cor.3.21-1Cor.3.23"]}],"note":null},{"text":"as do conduce to their mutual Good, both in the inward and outward Man.","proofs":["1 Thessalonians 5:11, 14","Romans 1:12","1 John 3:17–18","Galatians 6:10"],"refs":[{"printed":"1 Thessalonians 5:11, 14","osis":["1Thess.5.11","1Thess.5.14"]},{"printed":"Romans 1:12","osis":["Rom.1.12"]},{"printed":"1 John 3:17–18","osis":["1John.3.17-1John.3.18"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{"lbcf1689":["27.1"]},"diffs":[],"page":"98","leaf":98},{"id":"28.2","chapter":28,"number":2,"text":"Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in Performing such other Spiritual Services, as tend to their mutual Edification; as also in relieving each other in outward Things, according to their several Abilities, and Necessities; which Communion, according to the Rule of the Gospel, tho’ especially to be exercised by them, in the Relations wherein they stand, whether in Families, or Churches, yet as God offereth Opportunity, is to be extended to all the Houshold of Faith, even all those who in every Place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, doth not take away, or infringe the Title or Property which each Man hath in his Goods and Possessions.","segments":[{"text":"Saints by Profession, are bound to maintain an holy Fellowship and Communion in the Worship of God, and in Performing such other Spiritual Services, as tend to their mutual Edification; as also in relieving each other in","proofs":["Hebrews 10:24–25","3:12–13"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"3:12–13","osis":["Heb.3.12-Heb.3.13"]}],"note":null},{"text":"outward Things, according to their several Abilities, and Necessities; which Communion, according to the Rule of the Gospel, tho’ especially to be exercised by them, in the Relations wherein they stand, whether in","proofs":["Acts 11:29–30"],"refs":[{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]}],"note":null},{"text":"Families, or","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"Churches, yet as God offereth Opportunity, is to be extended to all the Houshold of Faith, even all those who in every Place call upon the Name of the Lord Jesus; nevertheless their Communion one with another as Saints, doth not take away, or","proofs":["1 Corinthians 12:14, 27"],"refs":[{"printed":"1 Corinthians 12:14, 27","osis":["1Cor.12.14","1Cor.12.27"]}],"note":null},{"text":"infringe the Title or Property which each Man hath in his Goods and Possessions.","proofs":["Acts 5:4","Ephesians 4:28"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"relations":{"lbcf1689":["27.2"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"doth","position":null}]}],"page":"99","leaf":99}]},{"number":29,"title":"Of Baptism and the Lords Supper","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Baptism and the Lord’s Supper, are Ordinances of positive and sovereign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the End of the World.","segments":[{"text":"Baptism and the Lord’s Supper, are Ordinances of positive and sovereign Institution, appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the End of the World.","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["28.1"]},"diffs":[],"page":"100","leaf":100},{"id":"29.2","chapter":29,"number":2,"text":"These holy Appointments are to be administred by those only, who are qualified, and thereunto called according to the Commission of Christ.","segments":[{"text":"These holy Appointments are to be administred by those only, who are qualified, and thereunto called according to the Commission of Christ.","proofs":["Matthew 28:19","1 Corinthians 4:1"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null}],"relations":{"lbcf1689":["28.2"]},"diffs":[],"page":"101","leaf":101}]},{"number":30,"title":"Of Baptism","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his Fellowship with him in his Death and Resurrection; of his being engrafted into him; of Remission of Sins; and of his giving up unto God, thro’ Jesus Christ, to live and walk in newness of Life.","segments":[{"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the Party baptized, a Sign of his Fellowship with him in his Death and Resurrection; of his being engrafted into him; of","proofs":["Romans 6:3–5","Colossians 2:12","Galatians 3:27"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"Remission of Sins; and of his","proofs":["Mark 1:4","Acts 26:16"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 26:16","osis":["Acts.26.16"]}],"note":null},{"text":"giving up unto God, thro’ Jesus Christ, to live and walk in newness of Life.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"relations":{"lbcf1689":["29.1"]},"diffs":[],"page":"101","leaf":101},{"id":"30.2","chapter":30,"number":2,"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordination.","segments":[{"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus, are the only proper Subjects of this Ordination.","proofs":["Mark 16:16","Acts 8:37–38"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 8:37–38","osis":["Acts.8.37-Acts.8.38"]}],"note":null}],"relations":{"lbcf1689":["29.2"]},"diffs":[{"source":"lbcf1689","type":"earlier","segments":[{"text":"Ordination.","position":null}]}],"page":"101","leaf":101},{"id":"30.3","chapter":30,"number":3,"text":"The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.","segments":[{"text":"The outward Element, to be used in this Ordinance, is Water, wherein the Party is to be baptized, in the Name of the Father, and of the Son, and of the Holy Spirit.","proofs":["Matthew 28:19–20","Acts 8:38"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":null}],"relations":{"lbcf1689":["29.3"]},"diffs":[],"page":"102","leaf":102},{"id":"30.4","chapter":30,"number":4,"text":"Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.","segments":[{"text":"Immersion, or Dipping of the Person in Water, is necessary to the due Administration of this Ordinance.","proofs":["Matthew 3:16","John 3:23"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]}],"note":null}],"relations":{"lbcf1689":["29.4"]},"diffs":[],"page":"102","leaf":102}]},{"number":31,"title":"Of Laying on of Hands","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"We believe that laying on of Hands (with Prayer) upon baptized Believers, as such, is an Ordinance of Christ, and ought to be submitted unto by all such Persons that are admitted to partake of the Lord’s Supper; and that the End of this Ordinance is not for the extraordinary Gifts of the Spirit, but for a farther Reception of the Holy Spirit of Promise, or for the Addition of the Graces of the Spirit, and the Influences thereof; to confirm, strengthen, and comfort them in Christ Jesus; it being ratified and established by the extraordinary Gifts of the Spirit in the Primitive Times, to abide in the Church, as meeting together on the first Day of the Week, was Acts 2. 1. that being the Day of Worship, or Christian Sabbath, under the Gospel; and as Preaching the Word was, Acts 10. 44. and as Baptism was, Mat. 3. 16. and Prayer was, Acts 4. 31. and singing Psalms, &c. was Acts 16. 25, 26. so this of laying on of Hands was, Acts 8. & ch. 19, For as the whole Gospel was confirmed by Signs and Wonders, and divers Miracles and Gifts of the Holy Ghost in general, so was every Ordinance in like manner confirmed in particular.","segments":[{"text":"We believe that laying on of Hands (with Prayer) upon baptized Believers, as such, is an Ordinance of Christ, and ought to be submitted unto by all such Persons that are admitted to partake of the Lord’s Supper; and that the End of this Ordinance is not for the extraordinary Gifts of the Spirit, but for","proofs":["Hebrews 5:12","6:1–2","Acts 8:17–18","19:6"],"refs":[{"printed":"Hebrews 5:12","osis":["Heb.5.12"]},{"printed":"6:1–2","osis":["Heb.6.1-Heb.6.2"]},{"printed":"Acts 8:17–18","osis":["Acts.8.17-Acts.8.18"]},{"printed":"19:6","osis":["Acts.19.6"]}],"note":null},{"text":"a farther Reception of the Holy Spirit of Promise, or for the Addition of the Graces of the Spirit, and the Influences thereof; to confirm, strengthen, and comfort them in Christ Jesus; it being ratified and established by the","proofs":["Ephesians 1:13–14"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"extraordinary Gifts of the Spirit in the Primitive Times, to abide in the Church, as meeting together on the first Day of the Week, was Acts 2. 1. that being the Day of Worship, or Christian Sabbath, under the Gospel; and as Preaching the Word was, Acts 10. 44. and as Baptism was, Mat. 3. 16. and Prayer was, Acts 4. 31. and singing Psalms, &c. was Acts 16. 25, 26. so this of laying on of Hands was, Acts 8. & ch. 19, For as the whole Gospel was confirmed by","proofs":["Acts 8","19:6"],"refs":[{"printed":"Acts 8","osis":["Acts.8"]},{"printed":"19:6","osis":["Acts.19.6"]}],"note":null},{"text":"Signs and Wonders, and divers Miracles and Gifts of the Holy Ghost in general, so was every Ordinance in like manner confirmed in particular.","proofs":["Hebrews 2:3–4"],"refs":[{"printed":"Hebrews 2:3–4","osis":["Heb.2.3-Heb.2.4"]}],"note":null}],"relations":{},"diffs":[],"page":"102","leaf":102}]},{"number":32,"title":"Of the Lord’s Supper","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual Remembrance, and shewing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, their spiritual Nourishment, and Growth in him, their further Ingagement in and to all Duties which they owe unto him; and to be a Bond and Pledge of their Communion with him, and with each other.","segments":[{"text":"The Supper of the Lord Jesus, was instituted by him, the same Night wherein he was betrayed, to be observed in his Churches unto the end of the World, for the perpetual Remembrance, and shewing forth the Sacrifice of himself in his Death, Confirmation of the Faith of Believers in all the Benefits thereof, their spiritual Nourishment, and Growth in him, their further Ingagement in and to all Duties which they owe unto him;","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"and to be a Bond and Pledge of their Communion with him, and with each other.","proofs":["1 Corinthians 10:16–17, 21"],"refs":[{"printed":"1 Corinthians 10:16–17, 21","osis":["1Cor.10.16-1Cor.10.17","1Cor.10.21"]}],"note":null}],"relations":{"lbcf1689":["30.1"]},"diffs":[],"page":"104","leaf":104},{"id":"32.2","chapter":32,"number":2,"text":"In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.","segments":[{"text":"In this Ordinance Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of Sin, of the Quick or Dead, but only a Memorial of that one offering up of himself, by himself, upon the Cross, once for all; and a Spiritual Oblation of all","proofs":["Hebrews 9:25–26, 28"],"refs":[{"printed":"Hebrews 9:25–26, 28","osis":["Heb.9.25-Heb.9.26","Heb.9.28"]}],"note":null},{"text":"possible Praise unto God for the same. So that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christ’s own only Sacrifice, the alone Propitiation for all the Sins of the Elect.","proofs":["1 Corinthians 11:24","Matthew 26:26–27"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]},{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null}],"relations":{"lbcf1689":["30.2"]},"diffs":[],"page":"104","leaf":104},{"id":"32.3","chapter":32,"number":3,"text":"The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and Bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy Use, and to take and break the Bread; to take the Cup and (they communicating also themselves) to give both to the Communicants.","segments":[{"text":"The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and Bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy Use, and to take and break the Bread; to take the Cup and (they communicating also themselves) to give both to the Communicants.","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["30.3"]},"diffs":[],"page":"105","leaf":105},{"id":"32.4","chapter":32,"number":4,"text":"The Denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for Adoration, and reserving them for any pretended Religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.","segments":[{"text":"The Denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for Adoration, and reserving them for any pretended Religious Use, are all contrary to the Nature of this Ordinance, and to the Institution of Christ.","proofs":["Matthew 26:26–28","15:9","Exodus 20:4–5"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"15:9","osis":["Matt.15.9"]},{"printed":"Exodus 20:4–5","osis":["Exod.20.4-Exod.20.5"]}],"note":null}],"relations":{"lbcf1689":["30.4"]},"diffs":[],"page":"105","leaf":105},{"id":"32.5","chapter":32,"number":5,"text":"The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such Relation to him crucified, as that truly, although in Terms used figuratively, they are sometimes called by the Name of the Things they represent, to wit, the Body and Blood of Christ, albeit in Substance and Nature, they still remain truly and only Bread and Wine, as they were before.","segments":[{"text":"The outward Elements in this Ordinance, duly set apart to the Uses ordained by Christ, have such Relation to him crucified, as that truly, although in Terms used figuratively, they are sometimes called by the Name of the Things they represent, to wit, the Body and Blood of Christ, albeit in Substance and Nature, they still remain truly and only","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Bread and Wine, as they were before.","proofs":["1 Corinthians 11:26, 28"],"refs":[{"printed":"1 Corinthians 11:26, 28","osis":["1Cor.11.26","1Cor.11.28"]}],"note":null}],"relations":{"lbcf1689":["30.5"]},"diffs":[],"page":"106","leaf":106},{"id":"32.6","chapter":32,"number":6,"text":"The Doctrine which maintains a Change of the Substance of Bread and Wine, into the Substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other Way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the Nature of the Ordinance, and hath been, and is the Cause of manifold Superstitions, yea, of gross Idolatries.","segments":[{"text":"The Doctrine which maintains a Change of the Substance of Bread and Wine, into the Substance of Christ’s Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other Way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the","proofs":["Acts 3:21","Luke 24:6, 39"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Luke 24:6, 39","osis":["Luke.24.6","Luke.24.39"]}],"note":null},{"text":"Nature of the Ordinance, and hath been, and is the Cause of manifold Superstitions, yea, of gross Idolatries.","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"relations":{"lbcf1689":["30.6"]},"diffs":[],"page":"106","leaf":106},{"id":"32.7","chapter":32,"number":7,"text":"Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.","segments":[{"text":"Worthy Receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly, by Faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the Benefits of his Death; the Body and Blood of Christ being then not corporally or carnally, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward Senses.","proofs":["1 Corinthians 10:16","11:23–26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null}],"relations":{"lbcf1689":["30.7"]},"diffs":[],"page":"107","leaf":107},{"id":"32.8","chapter":32,"number":8,"text":"All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord’s Table, and cannot, without great Sin against him, while they remain such, partake of these Holy Mysteries or be admitted thereunto: Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","segments":[{"text":"All ignorant and ungodly Persons, as they are unfit to enjoy Communion with Christ, so are they unworthy of the Lord’s Table, and cannot, without great Sin against him, while they remain such, partake of these Holy Mysteries","proofs":["2 Corinthians 6:14–15"],"refs":[{"printed":"2 Corinthians 6:14–15","osis":["2Cor.6.14-2Cor.6.15"]}],"note":null},{"text":"or be admitted thereunto: Yea, whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","proofs":["1 Corinthians 11:29","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"relations":{"lbcf1689":["30.8"]},"diffs":[],"page":"107","leaf":107}]},{"number":33,"title":"Of the State of Man after Death, and of the Resurrection of the Dead","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"The Bodies of Men after Death return to Dust, and see Corruption; but their Souls (which neither die or sleep) having an immortal Subsistence, immediately return to God who gave them: The Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to the Judgment of the Great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledgeth none.","segments":[{"text":"The Bodies of Men after Death return to Dust, and see Corruption; but their Souls (which neither die or sleep) having an immortal Subsistence, immediately","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"return to God who gave them: The Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God, in Light and","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to","proofs":["Luke 23:43","2 Corinthians 5:1, 6, 8","Philippians 1:23","Hebrews 12:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"the Judgment of the Great Day; besides these two Places, for Souls separated from their Bodies, the Scripture acknowledgeth none.","proofs":["Jude 6–7","1 Peter 3:19","Luke 16:23–24"],"refs":[{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]}],"note":null}],"relations":{"lbcf1689":["31.1"]},"diffs":[],"page":"108","leaf":108},{"id":"33.2","chapter":33,"number":2,"text":"At the Last Day, such of the Saints as are found alive, shall not sleep, but be changed; and all the Dead shall be raised up with the self-same Bodies, and none other; although with different Qualities, which shall be united again to their Souls for ever.","segments":[{"text":"At the Last Day, such of the Saints as are found alive, shall not sleep, but be changed; and all the Dead shall be raised up with the self-same Bodies, and","proofs":["1 Corinthians 15:51–52","1 Thessalonians 4:17"],"refs":[{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"none other; although with different","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"Qualities, which shall be united again to their Souls for ever.","proofs":["1 Corinthians 15:42–43"],"refs":[{"printed":"1 Corinthians 15:42–43","osis":["1Cor.15.42-1Cor.15.43"]}],"note":null}],"relations":{"lbcf1689":["31.2"]},"diffs":[],"page":"109","leaf":109},{"id":"33.3","chapter":33,"number":3,"text":"The Bodies of the Unjust shall, by the Power of Christ, be raised to dishonour; the Bodies of the Just, by his Spirit, unto Honour, and be made conformable to his own glorious Body.","segments":[{"text":"The Bodies of the Unjust shall, by the Power of Christ, be raised to dishonour; the Bodies of the Just, by his Spirit, unto Honour, and be made conformable to his own glorious Body.","proofs":["Acts 24:15","John 5:28–29","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"relations":{"lbcf1689":["31.3"]},"diffs":[],"page":"109","leaf":109}]},{"number":34,"title":"Of the Last Judgment","paragraphs":[{"id":"34.1","chapter":34,"number":1,"text":"God hath appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ, to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.","segments":[{"text":"God hath appointed a Day wherein he will judge the World in Righteousness, by Jesus Christ; to whom all Power and Judgment is given of the Father; in which Day not only the","proofs":["Acts 17:31","John 5:22, 27"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]},{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]}],"note":null},{"text":"Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ,","proofs":["1 Corinthians 6:3","Jude 6"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]}],"note":null},{"text":"to give an Account of their Thoughts, Words and Deeds, and to receive according to what they have done in the Body, whether Good or Evil.","proofs":["2 Corinthians 5:10","Ecclesiastes 12:14","Matthew 12:36","Romans 14:10, 12","Matthew 25:32–46"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"Matthew 25:32–46","osis":["Matt.25.32-Matt.25.46"]}],"note":null}],"relations":{"lbcf1689":["32.1"]},"diffs":[],"page":"110","leaf":110},{"id":"34.2","chapter":34,"number":2,"text":"The End of God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fulness of Joy and Glory, with Everlasting Reward, in the Presence of the Lord: But the Wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.","segments":[{"text":"The End of God’s appointing this Day, is, for the Manifestation of the Glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice, in the Eternal Damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that Fulness of Joy and Glory, with Everlasting Reward, in the Presence","proofs":["Romans 9:22–23"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]}],"note":null},{"text":"of the Lord: But the Wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal Torments, and","proofs":["Matthew 25:21, 34","2 Timothy 4:8"],"refs":[{"printed":"Matthew 25:21, 34","osis":["Matt.25.21","Matt.25.34"]},{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"punished with Everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power.","proofs":["Matthew 25:46","Mark 9:48","2 Thessalonians 1:7–10"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]},{"printed":"Mark 9:48","osis":["Mark.9.48"]},{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null}],"relations":{"lbcf1689":["32.2"]},"diffs":[],"page":"110","leaf":110},{"id":"34.3","chapter":34,"number":3,"text":"As Christ would have us to be certainly perswaded, that there shall be a Day of Judgment, both to deter all Men from Sin, and for the greater Consolation of the Godly, in their Adversity, so will he have that Day unknown to Men, that they may shake off all carnal Security, and be always watchful, because they know not at what Hour the Lord will come, and may ever be prepared to say Come, Lord Jesus, Come quickly. Amen.","segments":[{"text":"As Christ would have us to be certainly perswaded, that there shall be a Day of Judgment, both to deter all Men from Sin, and for the greater","proofs":["2 Corinthians 5:10–11"],"refs":[{"printed":"2 Corinthians 5:10–11","osis":["2Cor.5.10-2Cor.5.11"]}],"note":null},{"text":"Consolation of the Godly, in their Adversity, so will he have that Day unknown to Men, that they may shake off all carnal Security, and be always watchful, because they know not at what Hour the","proofs":["2 Thessalonians 1:5–7"],"refs":[{"printed":"2 Thessalonians 1:5–7","osis":["2Thess.1.5-2Thess.1.7"]}],"note":null},{"text":"Lord will come, and may ever be prepared to say","proofs":["Mark 13:35–37","Luke 12:35–36"],"refs":[{"printed":"Mark 13:35–37","osis":["Mark.13.35-Mark.13.37"]},{"printed":"Luke 12:35–36","osis":["Luke.12.35-Luke.12.36"]}],"note":null},{"text":"Come, Lord Jesus, Come quickly. Amen.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{"lbcf1689":["32.3"]},"diffs":[],"page":"111","leaf":111}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"preface","title":"To the Judicious and Impartial Reader","text":"*Courteous Reader,*\n\nIt is now many Years since divers of us (with other sober Christians then living, and walking in the way of the Lord, that we profess) did conceive ourselves to be under a necessity of Publishing a *Confession* of our *Faith,* for the information and satisfaction of those, that did not throughly understand what our Principles were, or had entertained Prejudices against our Profession, by reason of the strange representation of them, by some Men of Note, who had taken very wrong Measures, and accordingly led others into Misapprehensions, of us, and them: And this was first put forth about the Year 1643. in the Name of Seven Congregations then gathered in *London;* since which time, divers Impressions thereof have been dispersed abroad, and our end proposed, in good measure answered, in asmuch as many (and some of those Men eminent both for Piety and Learning) were thereby satisfied, that we were no way guilty of those Heterodoxies and fundamental Errors, which had too frequently been charged upon us without ground, or occasion given on our Part. And forasmuch, as that Confession is not now commonly to be had, and also that many others have since embraced the same Truth which is owned therein; it was judged necessary by us to joyn together in giving a Testimony to the World, of our firm adhering to those wholsom Principles, by the Publication of this which is now in your Hand.\n\nAnd forasmuch as our method and manner of expressing our Sentiments, in this, doth vary from the former (although the substance of this Matter is the same) we shall freely impart to you the Reason and Occasion thereof. One thing that greatly prevailed with us to undertake this Work was (not only to give a full account of our selves to those Christians that differ from us about the Subject of Baptism, but also) the Profit that might from thence arise, unto those that have any account of our Labours, in their Instruction and Establishment in the great Truths of the Gospel; in the clear understanding, and steady belief of which our comfortable walking with God, and fruitfulness before him, in all our ways, is most nearly concerned; and therefore we did conclude it necessary to express our selves the more fully, and distinctly; and also to fix on such a Method as might be most comprehensive of those things we designed to explain our sense and belief of; and finding no defect, in this regard, in that fixed on by the Assembly, and after them, by those of the Congregational way, we did readily conclude it best to retain the same *Order* in our present Confession; and also when we observed, that those last mentioned, did in their Confessions (for Reasons which seemed of weight both to themselves and others) chuse not only to express their Mind in Words concurrent with the former in Sense, concerning all those Articles wherein they were agreed, but also for the most part, without any variation of the Terms, we did in like manner conclude it best to follow their Example, in making use of the very same Words with them both, in these Articles (which are very many) wherein our Faith and Doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental Articles of the Christian Religion, as also with many others, whose Orthodox Confessions have been Published to the World, on the behalf of the *Protestants* in divers Nations and Cities: And also to convince all, that we have no itch to Clog *Religion* with new Words, but do readily acquiesce in that form of sound Words, which hath been in consent with the *Holy Scriptures,* used by others before us; hereby declaring before *God, Angels,* and *Men,* our hearty agreement with them, in that wholesome *Protestant Doctrine,* which with so clear evidence of Scriptures they have asserted: Some things indeed, are in some places added, some Terms omitted, and some few changed; but these Alterations are of that Nature, as that we need not doubt, any charge or suspicion of unsoundness in the Faith, from any of our Bretheren upon the account of them.\n\nIn those things wherein we differ from others, we have exprest our selves with all candor and plainness, that none might entertain jealousie of ought secretly lodged in our Breasts, that we would not the World should be acquainted with; yet we hope we have also observed those Rules of modesty and humility, as will render our freedom in this respect inoffensive, even to those whose Sentiments are different from ours.\n\nWe have also taken care to affix Texts of Scripture at the Bottom, for the confirmation of each Article in our *Confession;* in which *Work* we have studiously endeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: And our earnest desire is, that all into whose Hands this may come, would follow that (never enough commanded) Example of the Noble *Bereans,* who searched the *Scriptures* daily that they might find out whether the things preached to them were so or not.\n\nThere is one thing more which we sincerely profess, and earnestly desire credence in, *viz.* That Contention is most remote from our Design in all that we have done in this matter: And we hope, the Liberty of an ingenuous unfolding our Princiciples, and opening our Hearts unto our Brethren, with the Scripture-grounds on which our Faith and Practice will by none of them be either denied to us, or taken ill from us. Our whole design is accomplished if we may obtain that Justice, as to be measured in our Principles, and Practice, and the judgment of both by others, according to what we have *now* Published; which the *Lord* (*whose Eyes are as a flame of Fire*) *knoweth* to be the *Doctrine,* which with our Hearts we most firmly believe, and sincerely endeavour to conform our Lives to. And oh that other Contentions being laid asleep, the only *Care* and *Contention* of all, upon *whom* the Name of our *Blessed Redeemer* is called, might for the future be, to walk humbly with their God, in the Exercise of all *Love* and *Meekness* towards each other, to perfect Holiness in the fear of the *Lord,* each one endeavouring to have his Conversation such as becometh the *Gospel;* and also suitable to his place and capacity, vigorously to promote in others the Practice of true Religion, and undefiled in the sight of *God* our *Father.* And that in this back-sliding Day, we might not spend our Breath in fruitless complaints of the Evils of others, but may every one begin at home, to reform in the first place our own Hearts and Ways, and then to quicken all, that we may have Influence upon, to the same *Work;* that if the Will of God were so, none might deceive themselves, by resting in, and trusting to a form of Godliness, without the *Power* of it, and inward experience of the efficacy of those Truths that are professed by them.\n\nAnd verily there is one spring and cause of the decay of Religion in our Day, which we cannot but touch upon, and earnestly urge a redress of, and that is the neglect of the Worship of God in Families, by those to whom the charge and conduct of them is committed. May not the gross Ignorance and Instability of many, with the Profaneness of others, be justly charged upon their Parents and Masters who have not trained them up in the *Way* wherein they ought to Walk when they were young? But have neglected those frequent and solemn Commands which the Lord hath laid upon them so to Catechize and Instruct them, that their tender Years might be seasoned with the *Knowledge* of the Truth of God, as revealed in the Scriptures; and also by their own omission of Prayer, and other Duties of Religion of their Families, together with the ill example of their loose Conversation, have inured them first to a neglect, and then contempt of all Piety and Religion; we know this will not excuse the *Blindness* and *Wickedness* of any; but certainly it *will* fall heavy upon those that have been thus the occasion thereof; they indeed die in their Sins, but will not their Blood be required of those under whose Care they were, who yet permitted them to go on without *Warning,* yea, led them into the Paths of Destruction? and will not the Diligence of Christians, *with* respect to the discharge of these Duties, in Ages past, rise up in judgment against, and condemn many of those who would be esteemed such now.\n\n*We shall conclude with our earnest Prayer, That the* God *of all Grace, will pour out those measures of his holy Spirit upon us, that the* Profession *of truth may be accompanied with the sound belief, and diligent practice of it by us, that his name may in all things be glorified, through Jesus Christ our Lord.* Amen."},{"name":"recommendation","title":"The Recommendation of the General Assembly of 1689","text":"We [the Ministers] and Messengers of, and concerned [for, upwards] of one Hundred Baptized Congregations in *England* and *Wales* (denying *Arminianism*) being met together in *London* from the Third of the Seventh Month, to the Eleventh of the same 1689. to consider of some things that might be for the Glory of God, and the good of these Congregations; have thought meet (for the Satisfaction of all other Christians that differ from us in the Point of Baptism) to recommend to their perusal the Confession of our Faith; Printed for, and Sold by *John Marshall,* at the *Bible* in *Grace-Church Street.* Which Confession we own, as containing the Doctrine of our Faith and Practice; and do desire that the Members of our Churches respectively do furnish themselves therewith.\n\n- *Hanserd Knollys.*\n- *William Kiffin.*\n- *John Harris,*\n- *William Collins.*\n- *Hercules Collins.*\n- *Robert Steed.*\n- *Leonard Harrison.*\n- *George Barret.*\n- *Isaac Lamb.*\n- *Richard Adams.*\n- *Benj Keach.*\n- *Andrew Gifford*\n- *Tho. Vaux.*\n- *Tho Winnel.*\n- *James Hitt.*\n- *Richard Tidmarsh.*\n- *William Facey.*\n- *Samuel Buttall.*\n- *Christopher Price.*\n- *Daniel Finch.*\n- *John Ball.*\n- *Edmond White.*\n- *William Prichard.*\n- *Paul Fruin.*\n- *Richard Ring.*\n- *John Tomkins.*\n- *Toby Willes*\n- *John Carter.*\n- *James Web,*\n- *Richard Sutton.*\n- *Robert Knight.*\n- *Edward Price.*\n- *William Phips.*\n- *William Hankins.*\n- *Samuel Ewer.*\n- *Edward Man.*\n- *Charles Archer.*\n\nIn the Name and Behalf of the whole Assembly."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"flcf1644","kind":"confession","title":"First London Baptist Confession of Faith","short":"1LCF","aliases":["First London Confession","1644 Confession","London Baptist Confession of 1644","The Confession of Faith of those Churches which are commonly (though falsly) called Anabaptists"],"authors":["The seven Particular Baptist churches in London"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1644,"adopted":[]},"year":1644,"edition":"The printing “in the yeare of our Lord, 1644”, without the printer’s name","source":"https://www.proquest.com/docview/2240943223","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"flcf1646","relation":"revised-by"}],"provenance":{"witness":{"title":"The Confession of Faith, Of those Churches which are commonly (though falsly) called Anabaptists","edition":"The printing “in the yeare of our Lord, 1644”, without the printer’s name","published":1644,"place":"London","catalog":["Wing C5789","ESTC R5039"],"original":"https://www.proquest.com/docview/2240943223","pdf":"https://assets.symbolics.dev/9224d49faf5c3df2f493fc6f6fe2237061ea0630d7e09cee951ecfc724ac3402/first-london-confession-of-faith-1644.pdf","sha256":"9224d49faf5c3df2f493fc6f6fe2237061ea0630d7e09cee951ecfc724ac3402","pdf_source":null},"transcription":{"from":"eebo-tcp:A80329","checked":[{"against":"eebo-tcp:A34250","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs, all; where A80329 is wanting or a reference doesn’t exist"},{"against":"https://www.proquest.com/docview/2240943223","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word, every proof against the margin, and where each letter stands; the epistle and its subscribers for wording, on EEBO’s film of the same copy"}]},"license":"public-domain","notes":"The Particular Baptists’ first confession, in 53 articles, subscribed by two or three men from each of seven churches in London, William Kiffen, John Spilsbery and Samuel Richardson among them, with their epistle “To all that desire the lifting up of the Name of the Lord Jesus” (`prose/preface`). Printed twice in 1644; this is the printing without the printer’s name (Thomason’s copy, E.12[24]), whose last two articles are both numbered LII, here 52 and 53. The other, Matthew Simmons’s (Wing C5790, EEBO-TCP A34250), has a free scan at [archive.org](https://archive.org/details/bim_early-english-books-1641-1700_the-confession-of-faith-_1644). Imported from EEBO-TCP A80329 by `scripts/import-tcp.mjs`, its proofs checked against A34250, and then proofread against the PDF, word by word: the TCP’s text holds, and the scan moved article 14’s segments to where its letters stand, and joined those of 32 and 39, which print no letters. The references corrected are the printing’s own misprints (a verse that doesn’t exist) or the TCP’s misreadings of it, but article 46’s Jude 19, whose figure is blurred in this copy, as A34250 and the 1646 have it; each is in the commits that made them. The printing has no page numbers: `page` is its signature (the confession runs A3r–C4r). The PDF is EEBO’s film of Thomason’s copy (E.12[24]), with his “24” and “Octob: 16” on its title page, from ProQuest’s Early Modern Collection, with ProQuest’s credit line taken off each page: the text was read on it, and it is sharper than archive.org’s free scan of a microfilm of the same copy ([per_early-baptist_the-confession-of-faith-_1644](https://archive.org/details/per_early-baptist_the-confession-of-faith-_1644)). Each paragraph’s `leaf` is its page of the PDF. EEBO has a second copy of Wing C5789, and the Angus Library (Regent’s Park College, Oxford) a third, photographed in colour ([36.GA.c.13](https://theangus.rpc.ox.ac.uk/treasures/the-confession-on-faith-of-those-churches-which-are-commonly-though-falsly-called-anabaptists-presented-to-the-view-of-all-that-feare-god-to-examine-by-the-touchstone-of-the-word-of-truth/)). Its revision of 1646 is `flcf1646`."},"chapter_count":53,"paragraph_count":53,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/flcf1644","chapters":[{"number":1,"title":"Article 1","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"That GOD as he is in himselfe, cannot be comprehended of any but himselfe, dwelling in that inaccessible light, that no eye can attaine unto, whom never man saw, nor can see; that there is but one God, one Christ, one Spirit, one Faith, one Baptisme; one Rule of holinesse and obedience for all Saints, at all times, in all places to be observed.","segments":[{"text":"That GOD as he is in himselfe, cannot be comprehended of any but himselfe, dwelling in that inaccessible light, that no eye can attaine unto, whom never man saw, nor can see; that there is but","proofs":["1 Timothy 6:16"],"refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"note":null},{"text":"one God, one Christ, one Spirit, one Faith, one Baptisme;","proofs":["1 Timothy 2:5","Ephesians 4:4–6","1 Corinthians 12:4–6, 13","John 14"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Ephesians 4:4–6","osis":["Eph.4.4-Eph.4.6"]},{"printed":"1 Corinthians 12:4–6, 13","osis":["1Cor.12.4-1Cor.12.6","1Cor.12.13"]},{"printed":"John 14","osis":["John.14"]}],"note":null},{"text":"one Rule of holinesse and obedience for all Saints, at all times, in all places to be observed.","proofs":["1 Timothy 6:3, 13–14","Galatians 1:8–9","2 Timothy 3:15"],"refs":[{"printed":"1 Timothy 6:3, 13–14","osis":["1Tim.6.3","1Tim.6.13-1Tim.6.14"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"relations":{"flcf1646":["1.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"as he is in himselfe, cannot be comprehended of any but himselfe, dwelling in that inaccessible light, that no eye can attaine unto, whom never man saw, nor can see; that there","position":null},{"text":"one Christ, one Spirit, one Faith, one Baptisme; one Rule of holinesse and obedience for all Saints, at all times,","position":null},{"text":"all places to","position":null},{"text":"observed.","position":null}]}],"page":"A3r","leaf":3}]},{"number":2,"title":"Article 2","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"That God is of himselfe, that is, neither from another, nor of another, nor by another, nor for another; But is a Spirit, who as his being is of himselfe, so he gives being, moving, and preservation to all other things, being in himselfe eternall, most holy, every way infinite in greatnesse, wisdome, power, justice, goodnesse, truth, &c. In this God-head, there is the Father, the Sonne, and the Spirit; being every one of them one and the same God; and therefore not divided, but distinguished one from another by their severall properties; the Father being from himselfe, the Sonne of the Father from everlasting, the holy Spirit proceeding from the Father and the Sonne.","segments":[{"text":"That God is of himselfe, that is, neither from another, nor of another, nor by another, nor for another;","proofs":["Isaiah 44:6–7","43:11","46:9"],"refs":[{"printed":"Isaiah 44:6–7","osis":["Isa.44.6-Isa.44.7"]},{"printed":"43:11","osis":["Isa.43.11"]},{"printed":"46:9","osis":["Isa.46.9"]}],"note":null},{"text":"But is a Spirit, who as his being is of himselfe, so he gives","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"being, moving, and preservation to all other things, being in himselfe eternall, most holy, every way infinite in","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"greatnesse, wisdome, power, justice, goodnesse, truth, &c. In this God-head, there is the Father, the Sonne, and the Spirit; being every one of them one and the same God; and therefore not divided, but distinguished one from another by their severall properties; the","proofs":["Romans 11:36","Acts 17:28"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null},{"text":"Father being from himselfe, the","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"Sonne of the Father from everlasting, the holy","proofs":["Proverbs 8:22–23","Hebrews 1:3","John 1:18"],"refs":[{"printed":"Proverbs 8:22–23","osis":["Prov.8.22-Prov.8.23"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"Spirit proceeding from the Father and the Sonne.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"flcf1646":["2.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That God is of himselfe, that is, neither from another, nor of another, nor by another, nor for another; But is a Spirit, who as his being is of himselfe, so he gives being, moving, and preservation to all other things, being in himselfe eternall, most holy, every way infinite in greatnesse, wisdome, power, justice, goodnesse, truth, &c.","position":null},{"text":"God-head,","position":null},{"text":"Sonne,","position":null},{"text":"the Spirit; being every one of them one and the same God; and therefore not divided, but distinguished one from another by their severall properties; the Father being from himselfe, the Sonne of the Father from everlasting,","position":null},{"text":"proceeding from","position":null},{"text":"Father and","position":null},{"text":"Sonne.","position":null}]}],"page":"A3r","leaf":3}]},{"number":3,"title":"Article 3","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"That God hath decreed in himselfe from everlasting touching all things, effectually to work and dispose them according to the counsell of his owne will, to the glory of his Name; in which decree appeareth his wisdome, constancy, truth, and faithfulnesse; Wisdome is that whereby he contrives all things; Constancy is that whereby the decree of God remaines alwayes immutable; Truth is that whereby he declares that alone which he hath decreed, and though his sayings may seeme to sound sometimes another thing, yet the sense of them doth alwayes agree with the decree; Faithfulnesse is that whereby he effects that he hath decreed, as he hath decreed. And touching his creature man, God had in Christ before the foundation of the world, according to the good pleasure of his will, foreordained some men to eternall life through Jesus Christ, to the praise and glory of his grace, leaving the rest in their sinne to their just condemnation, to the praise of his Justice.","segments":[{"text":"That God hath decreed in himselfe from everlasting touching all things, effectually to work and dispose them","proofs":["Isaiah 45:10","Romans 11:34–36","Matthew 10:29–30"],"refs":[{"printed":"Isaiah 45:10","osis":["Isa.45.10"]},{"printed":"Romans 11:34–36","osis":["Rom.11.34-Rom.11.36"]},{"printed":"Matthew 10:29–30","osis":["Matt.10.29-Matt.10.30"]}],"note":null},{"text":"according to the counsell of his owne will, to the glory of his Name; in which decree appeareth his wisdome, constancy, truth, and faithfulnesse;","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"Wisdome is that whereby he contrives all things;","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"Constancy is that whereby the decree of God remaines alwayes immutable;","proofs":["Numbers 23:19–20"],"refs":[{"printed":"Numbers 23:19–20","osis":["Num.23.19-Num.23.20"]}],"note":null},{"text":"Truth is that whereby he declares that alone which he hath decreed, and though his sayings may seeme to sound sometimes another thing, yet the sense of them doth alwayes agree with the decree;","proofs":["Jeremiah 10:10","Romans 3:4"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"Romans 3:4","osis":["Rom.3.4"]}],"note":null},{"text":"Faithfulnesse is that whereby he effects that he hath decreed, as he hath decreed. And touching his creature man,","proofs":["Isaiah 44:10"],"refs":[{"printed":"Isaiah 44:10","osis":["Isa.44.10"]}],"note":null},{"text":"God had in Christ before the foundation of the world, according to the good pleasure of his will, foreordained some men to eternall life through Jesus Christ, to the praise and glory of his grace,","proofs":["Ephesians 1:3–7","2 Timothy 1:9","Acts 13:48","Romans 8:29–30"],"refs":[{"printed":"Ephesians 1:3–7","osis":["Eph.1.3-Eph.1.7"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Acts 13:48","osis":["Acts.13.48"]},{"printed":"Romans 8:29–30","osis":["Rom.8.29-Rom.8.30"]}],"note":null},{"text":"leaving the rest in their sinne to their just condemnation, to the praise of his Justice.","proofs":["Jude 4, 6","Romans 9:11–13","Proverbs 16:4"],"refs":[{"printed":"Jude 4, 6","osis":["Jude.1.4","Jude.1.6"]},{"printed":"Romans 9:11–13","osis":["Rom.9.11-Rom.9.13"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"relations":{"flcf1646":["3.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"from everlasting touching","position":null},{"text":"effectually to work and dispose","position":null},{"text":"the glory of","position":null},{"text":"Name;","position":null},{"text":"decree appeareth","position":null},{"text":"constancy, truth, and faithfulnesse; Wisdome is that whereby he contrives","position":null},{"text":"Constancy is that whereby the decree of God remaines alwayes immutable; Truth is that whereby he declares that alone which he hath decreed,","position":null},{"text":"though his sayings may seeme to sound sometimes another thing, yet the sense of them doth alwayes agree with the decree;","position":null},{"text":"is that whereby he effects that he hath decreed, as he hath decreed. And touching his creature man, God had","position":null},{"text":"Christ","position":1},{"text":"according to the good pleasure of his will,","position":null},{"text":"sinne","position":null}]}],"page":"A3v","leaf":4}]},{"number":4,"title":"Article 4","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"In the beginning God made all things very good, created man after his own Image and likenesse, filling him with all perfection of all naturall excellency and uprightnesse, free from all sinne. But long he abode not in this honour, but by the subtiltie of the Serpent, which Satan used as his instrument, himselfe with his Angels having sinned before, and not kept their first estate, but left their owne habitation; first Eve, then Adam being seduced did wittingly and willingly fall into disobedience and transgression of the Commandement of their great Creator, for the which death came upon all, and reigned over all, so that all since the Fall are conceived in sinne, and brought forth in iniquitie, and so by nature children of wrath, and servants of sinne, subjects of death, and all other calamities due to sinne in this world and for ever, being considered in the state of nature, without relation to Christ.","segments":[{"text":"In the beginning God made all things very good, created man after his own","proofs":["Genesis 1","Colossians 1:16","Hebrews 11:3","Isaiah 45:12"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Isaiah 45:12","osis":["Isa.45.12"]}],"note":null},{"text":"Image and likenesse, filling him with all perfection of all naturall excellency and uprightnesse, free from all sinne.","proofs":["Genesis 1:26","1 Corinthians 15:45–46","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"1 Corinthians 15:45–46","osis":["1Cor.15.45-1Cor.15.46"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"But long he abode not in this honour, but by the","proofs":["Psalm 49:20"],"refs":[{"printed":"Psalm 49:20","osis":["Ps.49.20"]}],"note":null},{"text":"subtiltie of the Serpent, which Satan used as his instrument, himselfe with his Angels having sinned before, and not","proofs":["Genesis 3:1, 4–5","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:1, 4–5","osis":["Gen.3.1","Gen.3.4-Gen.3.5"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"kept their first estate, but left their owne habitation; first","proofs":["2 Peter 2:4","Jude 6","John 8:44"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]},{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"Eve, then Adam being seduced did wittingly and willingly fall into disobedience and transgression of the Commandement of their great Creator, for the which death came upon all, and reigned over all, so that all since the Fall are conceived in sinne, and brought forth in iniquitie, and so by nature children of wrath, and servants of sinne, subjects of","proofs":["Genesis 3:1–2, 6","1 Timothy 2:14","Ecclesiastes 7:29","Galatians 3:22"],"refs":[{"printed":"Genesis 3:1–2, 6","osis":["Gen.3.1-Gen.3.2","Gen.3.6"]},{"printed":"1 Timothy 2:14","osis":["1Tim.2.14"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Galatians 3:22","osis":["Gal.3.22"]}],"note":null},{"text":"death, and all other calamities due to sinne in this world and for ever, being considered in the state of nature, without relation to Christ.","proofs":["Romans 5:12, 18–19","6:23","Ephesians 2:3","Romans 5:12"],"refs":[{"printed":"Romans 5:12, 18–19","osis":["Rom.5.12","Rom.5.18-Rom.5.19"]},{"printed":"6:23","osis":["Rom.6.23"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"relations":{"flcf1646":["4.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"and likenesse, filling him","position":null},{"text":"all naturall excellency","position":null},{"text":"uprightnesse,","position":null},{"text":"sinne.","position":null},{"text":"but by","position":null},{"text":"ie","position":1},{"text":"which Satan used as his instrument, himselfe with his Angels having sinned before, and not kept their first estate, but left their owne habitation;","position":null},{"text":"being seduced did wittingly and willingly fall into disobedience and transgression of","position":null},{"text":"Commandement of their great Creator, for","position":null},{"text":"which","position":2},{"text":"and reigned over all, so that all since the Fall","position":null},{"text":"sinne,","position":1},{"text":"brought forth in iniquitie, and so","position":null},{"text":"and","position":10},{"text":"sinne,","position":2},{"text":"all","position":11},{"text":"calamities due to sinne","position":null},{"text":"being considered in","position":null},{"text":"state of nature, without relation to","position":null}]}],"page":"A3v","leaf":4}]},{"number":5,"title":"Article 5","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"All mankind being thus fallen, and become altogether dead in sinnes and trespasses, and subject to the eternall wrath of the great God by transgression; yet the elect, which God hath loved with an everlasting love, are redeemed, quickned, and saved, not by themselves, neither by their own workes, lest any man should boast himselfe, but wholly and onely by God of his free grace and mercie through Jesus Christ, who of God is made unto us wisdome, righteousnesse, sanctification and redemption, that as it is written, Hee that rejoyceth, let him rejoyce in the Lord.","segments":[{"text":"All mankind being thus fallen, and become altogether dead in sinnes and trespasses, and subject to the eternall wrath of the great God by transgression; yet the elect, which God hath loved with an everlasting love, are","proofs":["Jeremiah 31:2"],"refs":[{"printed":"Jeremiah 31:2","osis":["Jer.31.2"]}],"note":null},{"text":"redeemed, quickned, and saved, not by themselves, neither by their own workes, lest any man should boast himselfe, but wholly and onely by God of","proofs":["Genesis 3:15","Ephesians 1:3, 7","2:4, 9","1 Thessalonians 5:9","Acts 13:38"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Ephesians 1:3, 7","osis":["Eph.1.3","Eph.1.7"]},{"printed":"2:4, 9","osis":["Eph.2.4","Eph.2.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]},{"printed":"Acts 13:38","osis":["Acts.13.38"]}],"note":null},{"text":"his free grace and mercie through Jesus Christ, who of God is made unto us wisdome, righteousnesse, sanctification and redemption, that as it is written, Hee that rejoyceth, let him rejoyce in the Lord.","proofs":["1 Corinthians 1:30–31","2 Corinthians 5:21","Jeremiah 9:23–24"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]}],"note":null}],"relations":{"flcf1646":["6.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"mankind being thus fallen, and become altogether dead in sinnes and trespasses, and subject to the eternall wrath of the great God by transgression; yet","position":null},{"text":"which God hath","position":null},{"text":"neither by","position":null},{"text":"himselfe,","position":null},{"text":"wholly and","position":null},{"text":"mercie","position":null},{"text":"of God","position":null},{"text":"as it is written,","position":null},{"text":"let him","position":null}]}],"page":"A4r","leaf":4}]},{"number":6,"title":"Article 6","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"This therefore is life eternall, to know the onely true God, and whom he hath sent Jesus Christ. And on the contrary, the Lord will render vengeance in flaming fire to them that know not God, and obey not the Gospel of our Lord Iesus Christ.","segments":[{"text":"This therefore is life eternall, to know the onely true God, and whom he hath sent Jesus Christ.","proofs":["John 17:3","Hebrews 5:9","Jeremiah 23:5–6"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Hebrews 5:9","osis":["Heb.5.9"]},{"printed":"Jeremiah 23:5–6","osis":["Jer.23.5-Jer.23.6"]}],"note":null},{"text":"And on the contrary, the Lord will render vengeance in flaming fire to them that know not God, and obey not the Gospel of our Lord Iesus Christ.","proofs":["2 Thessalonians 1:8","John 3:36"],"refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]},{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"relations":{"flcf1646":["7.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"therefore","position":null},{"text":"to","position":1},{"text":"Jesus Christ.","position":null},{"text":"our Lord","position":null}]}],"page":"A4r","leaf":4}]},{"number":7,"title":"Article 7","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The Rule of this Knowledge, Faith, and Obedience, concerning the worship and service of God, and all other Christian duties, is not mans inventions, opinions, devices, lawes, constitutions, or traditions unwritten whatsoever, but onely the word of God contained in the Canonicall Scriptures.","segments":[{"text":"The Rule of this Knowledge, Faith, and Obedience, concerning the worship and service of God, and all other Christian duties, is not mans inventions, opinions, devices, lawes, constitutions, or traditions unwritten whatsoever, but onely the word of God contained in the Canonicall Scriptures.","proofs":["John 5:39","2 Timothy 3:15–17","Colossians 2:18, 23","Matthew 15:9"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Colossians 2:18, 23","osis":["Col.2.18","Col.2.23"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"relations":{"flcf1646":["8.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"and service","position":null},{"text":"and all other Christian duties,","position":null},{"text":"mans inventions, opinions, devices,","position":null},{"text":"constitutions,","position":null},{"text":"traditions","position":null},{"text":"whatsoever,","position":null},{"text":"Canonicall","position":null}]}],"page":"A4r","leaf":4}]},{"number":8,"title":"Article 8","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"In this written Word God hath plainly revealed whatsoever he hath thought needfull for us to know, beleeve, and acknowledge, touching the Nature and Office of Christ, in whom all the promises are Yea and Amen to the praise of God.","segments":[{"text":"In this written Word God hath plainly revealed whatsoever he hath thought needfull for us to know, beleeve, and acknowledge, touching the Nature and Office of Christ, in whom all the promises are Yea and Amen to the praise of God.","proofs":["Acts 3:22–23","Hebrews 1:1–2","2 Timothy 3:15–17","2 Corinthians 1:20"],"refs":[{"printed":"Acts 3:22–23","osis":["Acts.3.22-Acts.3.23"]},{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]}],"note":null}],"relations":{"flcf1646":["8.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"In","position":null},{"text":"written Word","position":null},{"text":"hath","position":1},{"text":"revealed","position":null},{"text":"he hath thought","position":null},{"text":"acknowledge, touching the Nature and Office of Christ, in whom all the promises","position":null},{"text":"Yea and Amen to","position":null},{"text":"praise","position":null},{"text":"God.","position":null}]}],"page":"A4r","leaf":4}]},{"number":9,"title":"Article 9","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"Touching the Lord Jesus, of whom Moses and the Prophets wrote, and whom the Apostles preached, is the Sonne of God the Father, the brightnesse of his glory, the ingraven forme of his being, God with him and with his holy Spirit, by whom he made the world, by whom he upholds and governes all the workes hee hath made, who also when the fulnesse of time was come, was made man of a woman, of the Tribe of Judah, of the seed of Abraham and David, to wit, of Mary that blessed Virgin, by the holy Spirit comming upon her, and the power of the most High overshadowing her, and was also in all things like unto us, sinne onely excepted.","segments":[{"text":"Touching the Lord Jesus, of whom Moses and the Prophets wrote, and whom the Apostles preached, is the","proofs":["Genesis 3:15","22:18","49:10","Daniel 7:13","9:24–26"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"22:18","osis":["Gen.22.18"]},{"printed":"49:10","osis":["Gen.49.10"]},{"printed":"Daniel 7:13","osis":["Dan.7.13"]},{"printed":"9:24–26","osis":["Dan.9.24-Dan.9.26"]}],"note":null},{"text":"Sonne of God the Father, the brightnesse of his glory, the ingraven forme of his being, God with him and with his holy Spirit, by whom he made the world, by whom he upholds and governes all the workes hee hath made, who also","proofs":["Proverbs 8:23","John 1:1–3","Colossians 1:1, 15–17"],"refs":[{"printed":"Proverbs 8:23","osis":["Prov.8.23"]},{"printed":"John 1:1–3","osis":["John.1.1-John.1.3"]},{"printed":"Colossians 1:1, 15–17","osis":["Col.1.1","Col.1.15-Col.1.17"]}],"note":null},{"text":"when the fulnesse of time was come, was made man of a","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"woman, of the Tribe of","proofs":["Hebrews 7:14","Revelation 5:5","Genesis 49:9–10","Romans 1:3","9:5"],"refs":[{"printed":"Hebrews 7:14","osis":["Heb.7.14"]},{"printed":"Revelation 5:5","osis":["Rev.5.5"]},{"printed":"Genesis 49:9–10","osis":["Gen.49.9-Gen.49.10"]},{"printed":"Romans 1:3","osis":["Rom.1.3"]},{"printed":"9:5","osis":["Rom.9.5"]}],"note":null},{"text":"Judah, of the seed of Abraham and David, to wit, of Mary that blessed Virgin, by the holy Spirit comming upon her, and the power of the most High overshadowing her, and was also","proofs":["Matthew 1:16","Luke 3:23, 26","Hebrews 2:16"],"refs":[{"printed":"Matthew 1:16","osis":["Matt.1.16"]},{"printed":"Luke 3:23, 26","osis":["Luke.3.23","Luke.3.26"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null},{"text":"in all things like unto us, sinne onely excepted.","proofs":["Isaiah 53:3–5","Philippians 2:8"],"refs":[{"printed":"Isaiah 53:3–5","osis":["Isa.53.3-Isa.53.5"]},{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"relations":{"flcf1646":["9.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"Touching","position":null},{"text":"and whom","position":null},{"text":"Sonne","position":null},{"text":"the Father,","position":null},{"text":"the ingraven forme of his being, God with him and with his holy Spirit,","position":null},{"text":"by whom he","position":2},{"text":"s","position":15},{"text":"the workes","position":null},{"text":"man","position":1},{"text":"Mary that blessed","position":null},{"text":"by","position":3},{"text":"comming","position":null},{"text":"and","position":6},{"text":"in all things like unto us, sinne onely excepted.","position":null}]}],"page":"A4v","leaf":5}]},{"number":10,"title":"Article 10","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"Touching his Office, Jesus Christ onely is made the Mediator of the new Covenant, even the everlasting Covenant of grace between God and Man, to be perfectly and fully the Prophet, Priest and King of the Church of God for evermore.","segments":[{"text":"Touching his Office, Jesus Christ onely is made the Mediator of the new Covenant, even the everlasting Covenant of grace between God and Man, to","proofs":["2 Timothy 2:15","Hebrews 9:15","John 14:6"],"refs":[{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]},{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"be perfectly and fully the Prophet, Priest and King of the Church of God for evermore.","proofs":["Hebrews 1:2","3:1–2","7:24","Isaiah 9:6–7","Acts 5:31"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"3:1–2","osis":["Heb.3.1-Heb.3.2"]},{"printed":"7:24","osis":["Heb.7.24"]},{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"relations":{"flcf1646":["10.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"Touching his Office,","position":null},{"text":"onely","position":null},{"text":"Covenant, even the","position":null}]}],"page":"A4v","leaf":5}]},{"number":11,"title":"Article 11","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Unto this Office hee was fore-ordained from everlasting, by the authority of the Father, and in respect of his Manhood, from the womb called and separated, and anointed also most fully and abundantly with all gifts necessary, God having without measure poured the Spirit upon him.","segments":[{"text":"Unto this Office hee was fore-ordained from everlasting, by the authority of the Father, and in respect of his Manhood, from the womb called and separated, and","proofs":["Proverbs 8:23","Isaiah 42:6","49:1, 5"],"refs":[{"printed":"Proverbs 8:23","osis":["Prov.8.23"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]},{"printed":"49:1, 5","osis":["Isa.49.1","Isa.49.5"]}],"note":null},{"text":"anointed also most fully and abundantly with all gifts necessary, God having without measure poured the Spirit upon him.","proofs":["Isaiah 11:2–5","61:1–3","Luke 4:17, 22","John 1:14, 16","3:34"],"refs":[{"printed":"Isaiah 11:2–5","osis":["Isa.11.2-Isa.11.5"]},{"printed":"61:1–3","osis":["Isa.61.1-Isa.61.3"]},{"printed":"Luke 4:17, 22","osis":["Luke.4.17","Luke.4.22"]},{"printed":"John 1:14, 16","osis":["John.1.14","John.1.16"]},{"printed":"3:34","osis":["John.3.34"]}],"note":null}],"relations":{"flcf1646":["11.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"fore-ordained","position":null},{"text":"by the authority of the Father,","position":null},{"text":"and","position":2},{"text":"also","position":null},{"text":"poured the","position":null}]}],"page":"A4v","leaf":5}]},{"number":12,"title":"Article 12","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"In this Call the Scripture holds forth two speciall things considerable; first, the call to the Office; secondly, the Office it self. First, that none takes this honour but he that is called of God, as was Aaron, so also Christ, it being an action especially of God the Father, whereby a speciall covenant being made, hee ordaines his Sonne to this office: which Covenant is, that Christ should be made a Sacrifice for sinne, that hee shall see his seed, and prolong his dayes, and the pleasure of the Lord shall prosper in his hand; which calling therefore contains in it selfe chusing, fore-ordaining, sending. Chusing respects the end, fore-ordaining the means, sending the execution it self, all of meere grace, without any condition fore-seen, either in men, or in Christ himselfe.","segments":[{"text":"In this Call the Scripture holds forth two speciall things considerable; first, the call to the Office; secondly, the Office it self. First, that none takes this honour but he that is called of God, as was Aaron, so also Christ, it being an action especially of God the Father, whereby a speciall covenant being made, hee ordaines his Sonne to this office: which Covenant is, that","proofs":["Hebrews 5:4–6"],"refs":[{"printed":"Hebrews 5:4–6","osis":["Heb.5.4-Heb.5.6"]}],"note":null},{"text":"Christ should be made a Sacrifice for sinne, that hee shall see his seed, and prolong his dayes, and the pleasure of the Lord shall prosper in his hand; which calling therefore contains in it selfe","proofs":["Isaiah 53:10–11"],"refs":[{"printed":"Isaiah 53:10–11","osis":["Isa.53.10-Isa.53.11"]}],"note":null},{"text":"chusing,","proofs":["Isaiah 42:1"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]}],"note":null},{"text":"fore-ordaining,","proofs":["1 Peter 1:20"],"refs":[{"printed":"1 Peter 1:20","osis":["1Pet.1.20"]}],"note":null},{"text":"sending. Chusing respects the end, fore-ordaining the means, sending the execution it self,","proofs":["John 3:17","9:27","10:36","Isaiah 61:1"],"refs":[{"printed":"John 3:17","osis":["John.3.17"]},{"printed":"9:27","osis":["John.9.27"]},{"printed":"10:36","osis":["John.10.36"]},{"printed":"Isaiah 61:1","osis":["Isa.61.1"]}],"note":null},{"text":"all of meere grace, without any condition fore-seen, either in men, or in Christ himselfe.","proofs":["John 3:16","Romans 8:32"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null}],"relations":{"flcf1646":["12.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"In this Call","position":null},{"text":"two speciall things considerable; first, the","position":null},{"text":"the","position":3},{"text":"secondly, the Office it self. First, that","position":null},{"text":"so also Christ,","position":null},{"text":"especially","position":null},{"text":"the Father,","position":null},{"text":"covenant","position":null},{"text":"e","position":30},{"text":"Sonne","position":null},{"text":"Covenant","position":null},{"text":"shall","position":1},{"text":"which calling therefore contains in it selfe chusing, fore-ordaining, sending. Chusing respects the end, fore-ordaining the means, sending the execution it self,","position":null},{"text":"meere","position":null},{"text":"fore-seen, either","position":null},{"text":"men, or in Christ himselfe.","position":null}]}],"page":"A4v","leaf":5}]},{"number":13,"title":"Article 13","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"So that this Office to be Mediator, that is, to be Prophet, Priest, and King of the Church of God, is so proper to Christ, as neither in the whole, nor in any part thereof, it can be transferred from him to any other.","segments":[{"text":"So that this Office to be Mediator, that is, to be Prophet, Priest, and King of the Church of God, is so proper to Christ, as neither in the whole, nor in any part thereof, it can be transferred from him to any other.","proofs":["1 Timothy 2:5","Hebrews 7:24","Daniel 7:14","Acts 4:12","Luke 1:33","John 14:6"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Hebrews 7:24","osis":["Heb.7.24"]},{"printed":"Daniel 7:14","osis":["Dan.7.14"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]},{"printed":"John 14:6","osis":["John.14.6"]}],"note":null}],"relations":{"flcf1646":["13.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"So that","position":null},{"text":"as","position":null},{"text":"the","position":3},{"text":"nor in","position":null},{"text":"can","position":null}]}],"page":"B1r","leaf":5}]},{"number":14,"title":"Article 14","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"This Office it self to which Christ was called, is threefold, of a Prophet, of Priest, & of a King: this number and order of Offices is shewed; first, by mens necessities grievously labouring under ignorance, by reason whereof they stand in infinit necessity of the Prophetical office of Christ to relieve them. Secondly, alienation frō God, wherein they stand in need of the Priestly Office to reconcile them: Thirdly, our utter disability to return to him, by which they stand in need of the power of Christ in his Kingly Office to assist and govern them.","segments":[{"text":"This Office it self to which Christ was called, is threefold, of a Prophet, of","proofs":["Deuteronomy 18:15","Acts 3:22–23"],"refs":[{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Acts 3:22–23","osis":["Acts.3.22-Acts.3.23"]}],"note":null},{"text":"Priest, & of","proofs":["Psalm 110:3","Hebrews 3:1","4:14–15","5:6","9:21"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"Hebrews 3:1","osis":["Heb.3.1"]},{"printed":"4:14–15","osis":["Heb.4.14-Heb.4.15"]},{"printed":"5:6","osis":["Heb.5.6"]},{"printed":"9:21","osis":["Heb.9.21"]}],"note":null},{"text":"a King: this number and order of Offices is shewed; first, by mens necessities grievously labouring","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null},{"text":"under ignorance, by reason whereof they stand in infinit necessity of the Prophetical office of Christ to relieve them. Secondly,","proofs":["Acts 26:18","Colossians 1:3"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Colossians 1:3","osis":["Col.1.3"]}],"note":null},{"text":"alienation frō God, wherein they stand in need of the Priestly Office to reconcile them: Thirdly, our","proofs":["Colossians 1:21","Ephesians 2:12"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"utter disability to return to him, by which they stand in need of the power of Christ in his Kingly Office to assist and govern them.","proofs":["Song of Solomon 1:3","John 6:44"],"refs":[{"printed":"Song of Solomon 1:3","osis":["Song.1.3"]},{"printed":"John 6:44","osis":["John.6.44"]}],"note":null}],"relations":{"flcf1646":["14.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"it self","position":null},{"text":"was","position":null},{"text":"of","position":1},{"text":"of","position":2},{"text":"& of a","position":null},{"text":"shewed; first, by mens necessities grievously labouring under ignorance, by reason whereof they stand","position":null},{"text":"infinit necessity","position":null},{"text":"the Prophetical office of Christ to relieve them. Secondly, alienation frō God, wherein they","position":null},{"text":"the","position":5},{"text":"them: Thirdly,","position":null},{"text":"d","position":13},{"text":"s","position":24},{"text":"him, by which they stand in","position":null},{"text":"of the power of Christ in","position":null},{"text":"assist","position":null},{"text":"govern them.","position":null}]}],"page":"B1r","leaf":5}]},{"number":15,"title":"Article 15","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Touching the Prophesie of Christ, it is that whereby he hath perfectly revealed the whole will of God out of the bosome of the Father, that is needfull for his servants to know, beleeve, and obey; and therefore is called not onely a Prophet and a Doctor, and the Apostle of our profession, and the Angel of the Covenant; but also the very wisdome of God, and the treasures of wisdome and understanding.","segments":[{"text":"Touching the Prophesie of Christ, it is that whereby he hath perfectly revealed the whole will of God out of the bosome of the Father, that is needfull for his servants to know, beleeve, and obey; and therefore is called not onely a Prophet and","proofs":["John 1:18","12:49–50","15","17:8","Deuteronomy 18:15"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"12:49–50","osis":["John.12.49-John.12.50"]},{"printed":"15","osis":["John.15"]},{"printed":"17:8","osis":["John.17.8"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]}],"note":null},{"text":"a Doctor, and the","proofs":["Matthew 23:10"],"refs":[{"printed":"Matthew 23:10","osis":["Matt.23.10"]}],"note":null},{"text":"Apostle of our profession, and the","proofs":["Hebrews 3:1"],"refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]}],"note":null},{"text":"Angel of the Covenant; but also the very","proofs":["Malachi 3:1"],"refs":[{"printed":"Malachi 3:1","osis":["Mal.3.1"]}],"note":null},{"text":"wisdome of God, and","proofs":["1 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 1:24","osis":["1Cor.1.24"]}],"note":null},{"text":"the treasures of wisdome and understanding.","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null}],"relations":{"flcf1646":["15.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"Touching","position":null},{"text":"perfectly","position":null},{"text":"whole","position":null},{"text":"out of the bosome of the Father, that","position":null},{"text":"beleeve,","position":null},{"text":"a","position":12},{"text":"and","position":6},{"text":"understanding.","position":null}]}],"page":"B1r","leaf":5}]},{"number":16,"title":"Article 16","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"That he might be such a Prophet as thereby to be every way compleat, it was necessary that he should bee God, and withall also that he should be man; for unlesse hee had been God, he could never have perfectly understood the will of God, neither had he been able to reveale it throughout all ages; and unlesse hee had been man, hee could not fitly have unfolded it in his own person to man.","segments":[{"text":"That he might be such a Prophet as thereby to be every way compleat, it was necessary that he should bee God, and withall also that he should be man; for unlesse hee had been God, he could never have perfectly understood the will of God,","proofs":["John 1:18","3:13"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"3:13","osis":["John.3.13"]}],"note":null},{"text":"neither had he been able to reveale it throughout all ages; and unlesse hee had been man, hee could not fitly have unfolded it in his","proofs":["1 Corinthians 2:11, 16"],"refs":[{"printed":"1 Corinthians 2:11, 16","osis":["1Cor.2.11","1Cor.2.16"]}],"note":null},{"text":"own person to man.","proofs":["Acts 3:22","Deuteronomy 18:15","Hebrews 1:1"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null}],"relations":{"flcf1646":["16.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"such","position":null},{"text":"as thereby to be","position":null},{"text":"that","position":1},{"text":"withall","position":null},{"text":"neither had he been able to reveale it throughout all ages;","position":null},{"text":"fitly","position":null},{"text":"man.","position":null}]}],"page":"B1v","leaf":6}]},{"number":17,"title":"Article 17","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Touching his Priesthood, Christ being consecrated, hath appeared once to put away sinne by the offering and sacrifice of himself, and to this end hath fully performed and suffered all those things by which God, through the blood of that his Crosse in an acceptable sacrifice, might reconcile his elect onely; and having broken downe the partition wall, and therwith finished & removed all those Rites, Shadowes, and Ceremonies, is now entred within the Vaile, into the Holy of Holiest, that is, to the very Heavens, and presence of God, where he for ever liveth and sitteth at the right hand of Majesty, appearing before the face of his Father to make intercession for such as come to the Throne of Grace by that new and living way; and not that onely, but makes his people a spirituall House, an holy Priesthood, to offer up spirituall sacrifice acceptable to God through him; neither doth the Father accept, or Christ offer to the Father any other worship or worshippers.","segments":[{"text":"Touching his Priesthood, Christ being consecrated, hath appeared once to put away sinne by the offering and sacrifice of himself, and to this end hath fully performed and suffered all those things by which God, through the blood of that his Crosse in an acceptable sacrifice, might reconcile his elect onely;","proofs":["John 17:19","Hebrews 5:7–9","9:26","Romans 5:19","Ephesians 5:12","Colossians 1:20"],"refs":[{"printed":"John 17:19","osis":["John.17.19"]},{"printed":"Hebrews 5:7–9","osis":["Heb.5.7-Heb.5.9"]},{"printed":"9:26","osis":["Heb.9.26"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Ephesians 5:12","osis":["Eph.5.12"]},{"printed":"Colossians 1:20","osis":["Col.1.20"]}],"note":null},{"text":"and having broken downe the partition wall, and therwith finished & removed all those Rites, Shadowes, and Ceremonies, is now entred within the Vaile, into the Holy of Holiest, that is, to the very Heavens, and presence of God, where he for ever liveth and sitteth at the right hand of Majesty, appearing before the face of his Father to make intercession for such as come to the Throne of Grace by that new and living way; and not that onely, but","proofs":["Ephesians 2:14–16","Romans 8:34"],"refs":[{"printed":"Ephesians 2:14–16","osis":["Eph.2.14-Eph.2.16"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"makes his people a spirituall House, an holy Priesthood, to offer up spirituall sacrifice acceptable to God through him; neither doth the Father accept, or Christ offer to the Father any other worship or worshippers.","proofs":["1 Peter 2:5","John 4:23–24"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]}],"note":null}],"relations":{"flcf1646":["17.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"Touching","position":null},{"text":"being consecrated,","position":null},{"text":"the","position":1},{"text":"and sacrifice","position":null},{"text":"and to this end","position":null},{"text":"performed","position":null},{"text":"those","position":1},{"text":"by which","position":null},{"text":"through","position":1},{"text":"blood","position":null},{"text":"that his Crosse in an acceptable sacrifice, might reconcile","position":null},{"text":"onely;","position":null},{"text":"having broken downe the partition wall, and therwith finished &","position":null},{"text":"those","position":2},{"text":"Shadowes,","position":null},{"text":"Ceremonies,","position":null},{"text":"Holiest, that","position":null},{"text":"to","position":4},{"text":"very Heavens, and","position":null},{"text":"where","position":null},{"text":"for ever liveth and sitteth at the right hand of Majesty, appearing before the face of his Father to make intercession for such as come to the Throne of Grace by that new and living way; and not that onely, but","position":null}]}],"page":"B1v","leaf":6}]},{"number":18,"title":"Article 18","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"This Priesthood was not legall, or temporary, but according to the order of Melchisedec; not by a carnall commandement, but by the power of an endlesse life; not by an order that is weak and lame, but stable and perfect; not for a time, but for ever, admitting no successor, but perpetuall and proper to Christ, and of him that ever liveth. Christ himselfe was the Priest, Sacrifice and Altar: he was Priest, according to both natures, hee was a sacrifice most properly according to his humane nature: whence in the Scripture it is wont to be attributed to his body, to his blood; yet the chiefe force whereby this sacrifice was made effectuall, did depend upon his divine nature, namely, that the Sonne of God did offer himselfe for us: he was the Altar properly according to his divine nature, it belonging to the Altar to sanctifie that which is offered upon it, and so it ought to be of greater dignity then the Sacrifice it selfe.","segments":[{"text":"This Priesthood was not legall, or temporary, but according to the order of Melchisedec;","proofs":["Hebrews 7:17"],"refs":[{"printed":"Hebrews 7:17","osis":["Heb.7.17"]}],"note":null},{"text":"not by a carnall commandement, but by the power of an endlesse life;","proofs":["Hebrews 7:16"],"refs":[{"printed":"Hebrews 7:16","osis":["Heb.7.16"]}],"note":null},{"text":"not by an order that is weak and lame, but stable and perfect; not for a","proofs":["Hebrews 7:18–21"],"refs":[{"printed":"Hebrews 7:18–21","osis":["Heb.7.18-Heb.7.21"]}],"note":null},{"text":"time, but for ever, admitting no successor, but perpetuall and proper to Christ, and of him that ever liveth. Christ himselfe was the Priest, Sacrifice and Altar: he was","proofs":["Hebrews 7:24–25"],"refs":[{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null},{"text":"Priest, according to both natures, hee was a sacrifice most properly according to his humane nature:","proofs":["Hebrews 5:6"],"refs":[{"printed":"Hebrews 5:6","osis":["Heb.5.6"]}],"note":null},{"text":"whence in the Scripture it is wont to be attributed to his body, to his blood; yet the chiefe force whereby this sacrifice was made effectuall, did depend upon his","proofs":["Hebrews 10:10","1 Peter 1:18–19","Colossians 1:20, 22","Isaiah 53:10","Matthew 20:28"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"Colossians 1:20, 22","osis":["Col.1.20","Col.1.22"]},{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"Matthew 20:28","osis":["Matt.20.28"]}],"note":null},{"text":"divine nature, namely, that the Sonne of God did offer himselfe for us: he was the","proofs":["Acts 20:28","Romans 8:3"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"Altar properly according to his divine nature, it belonging to the Altar to sanctifie that which is offered upon it, and so it ought to be of greater dignity then the Sacrifice it selfe.","proofs":["Hebrews 9:14","13:10, 12, 15","Matthew 23:17","John 17:19"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"13:10, 12, 15","osis":["Heb.13.10","Heb.13.12","Heb.13.15"]},{"printed":"Matthew 23:17","osis":["Matt.23.17"]},{"printed":"John 17:19","osis":["John.17.19"]}],"note":null}],"relations":{"flcf1646":["18.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"not by a carnall commandement, but by the power of an endlesse life; not by an order that is weak","position":null},{"text":"lame, but","position":null},{"text":"admitting no successor, but perpetuall and proper","position":null},{"text":"and of","position":null},{"text":"himselfe","position":1},{"text":"most properly","position":null},{"text":"the","position":4},{"text":"wont to be","position":null},{"text":"o","position":37},{"text":"chiefe force whereby","position":null},{"text":"was made effectuall,","position":null},{"text":"namely, that","position":null},{"text":"Sonne","position":null},{"text":"did offer himselfe for us:","position":null},{"text":"properly","position":2}]}],"page":"B2r","leaf":6}]},{"number":19,"title":"Article 19","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"Touching his Kingdome, Christ being risen from the dead, ascended into heaven, sat on the right hand of God the Father, having all power in heaven and earth, given unto him, he doth spiritually govern his Church, exercising his power over all Angels and Men, good and bad, to the preservation and salvation of the elect, to the overruling and destruction of his enemies, which are the Reprobates, communicating and applying the benefits, vertue, and fruit of his Prophesie and Priesthood to his elect, namely, to the subduing and taking away of their sinnes, to their justification and adoption of Sonnes, regeneration, sanctification, preservation and strengthening in all their conflicts against Satan, the World, the Flesh, and the temptations of them, continually dwelling in, governing and keeping their hearts in faith and filiall feare by his Spirit, which having given it, he never takes away from them, but by it still begets and nourisheth in them faith, repentance, love, joy, hope, and all heavenly light in the soule unto immortality, notwithstanding through our own unbeliefe, and the temptations of Satan, the sensible sight of this light and love be clouded and overwhelmed for the time. And on the contrary, ruling in the world over his enemies, Satan, and all the vessels of wrath, limiting, using, restraining them by his mighty power, as seems good in his divine wisdome & justice to the execution of his determinate counsell, delivering them up to a reprobate mind, to be kept through their own deserts, in darknesse and sensuality unto judgement.","segments":[{"text":"Touching his Kingdome, Christ being risen from the dead, ascended into heaven, sat on the right hand of God the Father, having all power in heaven and earth, given unto him, he doth spiritually govern his Church, exercising his power","proofs":["1 Corinthians 15:4","1 Peter 3:21–22","Matthew 28:18–20","Luke 24:51","Acts 1:11","5:30–31","John 19:36","Romans 14:17"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]},{"printed":"1 Peter 3:21–22","osis":["1Pet.3.21-1Pet.3.22"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"Luke 24:51","osis":["Luke.24.51"]},{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"5:30–31","osis":["Acts.5.30-Acts.5.31"]},{"printed":"John 19:36","osis":["John.19.36"]},{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"over all Angels and Men, good and bad, to the preservation and salvation of the elect, to the overruling and destruction of his enemies, which are the Reprobates,","proofs":["Mark 1:27","Hebrews 1:14","John 16:7, 15"],"refs":[{"printed":"Mark 1:27","osis":["Mark.1.27"]},{"printed":"Hebrews 1:14","osis":["Heb.1.14"]},{"printed":"John 16:7, 15","osis":["John.16.7","John.16.15"]}],"note":null},{"text":"communicating and applying the benefits, vertue, and fruit of his Prophesie and Priesthood to his elect, namely, to the subduing and taking away of their sinnes, to their justification and adoption of Sonnes, regeneration, sanctification, preservation and strengthening in all their conflicts against Satan, the World, the Flesh, and the temptations of them, continually dwelling in, governing and keeping their hearts in faith and filiall feare by his Spirit, which having","proofs":["John 5:26–27","Romans 5:6–8","14:17","Galatians 5:22–23","John 1:4, 13"],"refs":[{"printed":"John 5:26–27","osis":["John.5.26-John.5.27"]},{"printed":"Romans 5:6–8","osis":["Rom.5.6-Rom.5.8"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]},{"printed":"John 1:4, 13","osis":["John.1.4","John.1.13"]}],"note":null},{"text":"given it, he never takes away from them, but by it still begets and nourisheth in them faith, repentance, love, joy, hope, and all heavenly light in the soule unto immortality, notwithstanding through our own unbeliefe, and the temptations of Satan, the sensible sight of this light and love be clouded and overwhelmed for the time.","proofs":["John 13:1","10:28–29","14:16–17","Romans 11:29","Psalm 51:10–11","Job 33:29–30","2 Corinthians 12:7–9"],"refs":[{"printed":"John 13:1","osis":["John.13.1"]},{"printed":"10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"14:16–17","osis":["John.14.16-John.14.17"]},{"printed":"Romans 11:29","osis":["Rom.11.29"]},{"printed":"Psalm 51:10–11","osis":["Ps.51.10-Ps.51.11"]},{"printed":"Job 33:29–30","osis":["Job.33.29-Job.33.30"]},{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]}],"note":null},{"text":"And on the contrary, ruling in the world over his enemies, Satan, and all the vessels of wrath, limiting, using, restraining them by his mighty power, as seems good in his divine wisdome & justice to the execution of his determinate counsell, delivering them up to a reprobate mind, to be kept through their own deserts, in darknesse and sensuality unto judgement.","proofs":["Job 1–2","Romans 1:21","2:4–6","9:17–18","Ephesians 4:17–18","2 Peter 2"],"refs":[{"printed":"Job 1–2","osis":["Job.1-Job.2"]},{"printed":"Romans 1:21","osis":["Rom.1.21"]},{"printed":"2:4–6","osis":["Rom.2.4-Rom.2.6"]},{"printed":"9:17–18","osis":["Rom.9.17-Rom.9.18"]},{"printed":"Ephesians 4:17–18","osis":["Eph.4.17-Eph.4.18"]},{"printed":"2 Peter 2","osis":["2Pet.2"]}],"note":null}],"relations":{"flcf1646":["19.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"Touching","position":null},{"text":"Kingdome,","position":null},{"text":"sat on the right hand of God the Father,","position":null},{"text":"given unto him,","position":null},{"text":"exercising","position":null},{"text":"which are the Reprobates, communicating and applying","position":null},{"text":"namely, to the","position":null},{"text":"and taking away of","position":null},{"text":"to their justification and adoption of Sonnes, regeneration, sanctification, preservation","position":null},{"text":"the Flesh,","position":null},{"text":"temptations of them, continually dwelling in, governing and","position":null},{"text":"which having given it, he never takes away from them, but","position":null},{"text":"it still begets and nourisheth in them faith, repentance, love, joy, hope, and all heavenly light in the soule unto immortality, notwithstanding through our own unbeliefe, and the temptations of Satan, the sensible sight of","position":null},{"text":"light and love be clouded and overwhelmed for the time. And on the contrary, ruling in the world over","position":null},{"text":"enemies, Satan, and all","position":null},{"text":"limiting,","position":null},{"text":"by his mighty power,","position":null},{"text":"in his divine wisdome & justice","position":null},{"text":"the execution of","position":null},{"text":"determinate counsell, delivering them up to a reprobate mind, to be kept through their own deserts, in darknesse and sensuality unto judgement.","position":null}]}],"page":"B2r","leaf":6}]},{"number":20,"title":"Article 20","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"This Kingdome shall be then fully perfected when hee shall the second time come in glory to reigne amongst his Saints, and to be admired of all them which doe beleeve, when he shall put downe all rule and authority under his feet, that the glory of the Father may be full and perfectly manifested in his Sonne, and the glory of the Father and the Sonne in all his members.","segments":[{"text":"This Kingdome shall be then fully perfected when hee shall the second time come in glory to reigne amongst his Saints, and to be admired of all them which doe beleeve, when he shall put downe all rule and authority under his feet, that the glory of the Father may be full and perfectly manifested in his Sonne, and the glory of the Father and the Sonne in all his members.","proofs":["1 Corinthians 15:24, 28","Hebrews 9:28","2 Thessalonians 1:9–10","1 Thessalonians 4:15–17","John 17:21, 26"],"refs":[{"printed":"1 Corinthians 15:24, 28","osis":["1Cor.15.24","1Cor.15.28"]},{"printed":"Hebrews 9:28","osis":["Heb.9.28"]},{"printed":"2 Thessalonians 1:9–10","osis":["2Thess.1.9-2Thess.1.10"]},{"printed":"1 Thessalonians 4:15–17","osis":["1Thess.4.15-1Thess.4.17"]},{"printed":"John 17:21, 26","osis":["John.17.21","John.17.26"]}],"note":null}],"relations":{"flcf1646":["20.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"Kingdome","position":null},{"text":"then","position":null},{"text":"perfected","position":null},{"text":"the second time","position":null},{"text":"reigne amongst","position":null},{"text":"and to be admired of all them which doe beleeve,","position":null},{"text":"e","position":26},{"text":"full and","position":null},{"text":"Sonne","position":2}]}],"page":"B2v","leaf":7}]},{"number":21,"title":"Article 21","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"That Christ Jesus by his death did bring forth salvation and reconciliation onely for the elect, which were those which God the Father gave him; & that the Gospel which is to be preached to all men as the ground of faith, is, that Iesus is the Christ, the Sonne of the ever-blessed God, filled with the perfection of all heavenly and spirituall excellencies, and that salvation is onely and alone to be had through the beleeving in his Name.","segments":[{"text":"That Christ Jesus by his death did bring forth salvation and reconciliation onely for the elect, which were those which","proofs":["John 15:13","Romans 8:32–34","5:11","3:25"],"refs":[{"printed":"John 15:13","osis":["John.15.13"]},{"printed":"Romans 8:32–34","osis":["Rom.8.32-Rom.8.34"]},{"printed":"5:11","osis":["Rom.5.11"]},{"printed":"3:25","osis":["Rom.3.25"]}],"note":null},{"text":"God the Father gave him; & that the Gospel which is to be preached to all men as the ground of faith, is, that","proofs":["John 17:2","6:37"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"6:37","osis":["John.6.37"]}],"note":null},{"text":"Iesus is the Christ, the Sonne of the ever-blessed God, filled with the perfection of all heavenly and spirituall excellencies, and that salvation is onely and alone to be had through the beleeving in his Name.","proofs":["Matthew 16:16","Luke 2:26","John 6:69","7:3","20:31","1 John 5:11"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]},{"printed":"Luke 2:26","osis":["Luke.2.26"]},{"printed":"John 6:69","osis":["John.6.69"]},{"printed":"7:3","osis":["John.7.3"]},{"printed":"20:31","osis":["John.20.31"]},{"printed":"1 John 5:11","osis":["1John.5.11"]}],"note":null}],"relations":{"flcf1646":["21.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That Christ","position":null},{"text":"bring forth","position":null},{"text":"and reconciliation onely","position":null},{"text":"which were those which God the Father gave him; &","position":null},{"text":"the Gospel which is to be preached to all men as the ground of faith, is, that Iesus is the Christ, the Sonne of the ever-blessed","position":null},{"text":"filled with the perfection of all heavenly and spirituall excellencies, and that salvation is","position":null},{"text":"and alone to be had through the beleeving","position":null},{"text":"Name.","position":null}]}],"page":"B3r","leaf":7}]},{"number":22,"title":"Article 22","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"That Faith is the gift of God wrought in the hearts of the elect by the Spirit of God, whereby they come to see, know, and beleeve the truth of the Scriptures, & not onely so, but the excellencie of them above all other writings and things in the world, as they hold forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power of the fulnesse of the Spirit in its workings and operations; and thereupon are inabled to cast the weight of their soules upon this truth thus beleeved.","segments":[{"text":"That Faith is the gift of God wrought in the hearts of the elect by the Spirit of God, whereby they come to see, know, and beleeve the truth of","proofs":["Ephesians 2:8","John 6:29","4:10","Philippians 1:29","Galatians 5:22"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"John 6:29","osis":["John.6.29"]},{"printed":"4:10","osis":["John.4.10"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"the Scriptures, & not onely so, but the excellencie of them above all other writings and things in the world, as they hold forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power of the fulnesse of the Spirit in its workings and operations; and thereupon are inabled to cast the weight of their soules upon this truth thus beleeved.","proofs":["John 17:17","Hebrews 4:11–12","John 6:63"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Hebrews 4:11–12","osis":["Heb.4.11-Heb.4.12"]},{"printed":"John 6:63","osis":["John.6.63"]}],"note":null}],"relations":{"flcf1646":["22.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"whereby","position":null},{"text":"see,","position":null},{"text":"& not onely so, but","position":null},{"text":"ie","position":null},{"text":"the power","position":null},{"text":"thereupon","position":null},{"text":"the weight of","position":null}]}],"page":"B3r","leaf":7}]},{"number":23,"title":"Article 23","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"Those that have this pretious faith wrought in them by the Spirit, can never finally nor totally fall away; and though many stormes and floods do arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon, but shall be kept by the power of God to salvation, where they shall enjoy their purchased possession, they being formerly engraven upon the palms of Gods hands.","segments":[{"text":"Those that have this pretious faith wrought in them by the Spirit, can never finally nor totally fall away; and though many stormes and floods do arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon, but shall be kept by the power of God to salvation, where they shall enjoy their purchased possession, they being formerly engraven upon the palms of Gods hands.","proofs":["Matthew 7:24–25","John 13:1","1 Peter 1:4–6","Isaiah 49:13–16"],"refs":[{"printed":"Matthew 7:24–25","osis":["Matt.7.24-Matt.7.25"]},{"printed":"John 13:1","osis":["John.13.1"]},{"printed":"1 Peter 1:4–6","osis":["1Pet.1.4-1Pet.1.6"]},{"printed":"Isaiah 49:13–16","osis":["Isa.49.13-Isa.49.16"]}],"note":null}],"relations":{"flcf1646":["23.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"t","position":4},{"text":"floods do","position":null},{"text":"but","position":null},{"text":"to","position":4},{"text":"formerly engraven","position":null},{"text":"Gods","position":null}]}],"page":"B3r","leaf":7}]},{"number":24,"title":"Article 24","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"That faith is ordinarily begot by the preaching of the Gospel, or word of Christ, without respect to any power or capacitie in the creature, but it is wholly passive, being dead in sinnes and trespasses, doth beleeve, and is converted by no lesse power, then that which raised Christ from the dead.","segments":[{"text":"That faith is ordinarily begot by the preaching of the Gospel, or word of Christ, without respect to","proofs":["Romans 10:17","1 Corinthians 1:21"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null},{"text":"any power or capacitie in the creature, but it is wholly","proofs":["Romans 9:16"],"refs":[{"printed":"Romans 9:16","osis":["Rom.9.16"]}],"note":null},{"text":"passive, being dead in sinnes and trespasses, doth beleeve, and is converted by no lesse power,","proofs":["Romans 2:1–2","Ezekiel 16:6","Romans 3:12"],"refs":[{"printed":"Romans 2:1–2","osis":["Rom.2.1-Rom.2.2"]},{"printed":"Ezekiel 16:6","osis":["Ezek.16.6"]},{"printed":"Romans 3:12","osis":["Rom.3.12"]}],"note":null},{"text":"then that which raised Christ from the dead.","proofs":["Romans 1:16","Ephesians 1:19","Colossians 2:12"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"Ephesians 1:19","osis":["Eph.1.19"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"relations":{"flcf1646":["24.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"begot","position":null},{"text":"capacitie","position":null},{"text":"is","position":3},{"text":"being","position":null},{"text":"sinnes and","position":null}]}],"page":"B3v","leaf":8}]},{"number":25,"title":"Article 25","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"That the tenders of the Gospel to the conversion of sinners, is absolutely free, no way requiring, as absolutely necessary, any qualifications, preparations, terrors of the Law, or preceding Ministery of the Law, but onely and alone the naked soule, as a sinner and ungodly to receive Christ, as crucified, dead, and buried, and risen againe, being made a Prince and a Saviour for such sinners.","segments":[{"text":"That the tenders of the Gospel to the conversion of sinners, is absolutely free, no way requiring, as absolutely necessary, any qualifications, preparations, terrors of the Law, or preceding Ministery of the Law, but onely and alone the naked soule, as a","proofs":["John 3:14–15","1:12","Isaiah 55:1","John 7:37"],"refs":[{"printed":"John 3:14–15","osis":["John.3.14-John.3.15"]},{"printed":"1:12","osis":["John.1.12"]},{"printed":"Isaiah 55:1","osis":["Isa.55.1"]},{"printed":"John 7:37","osis":["John.7.37"]}],"note":null},{"text":"sinner and ungodly to receive Christ, as crucified, dead, and buried, and risen againe, being made","proofs":["1 Timothy 1:15","Romans 4:5","5:8"],"refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]},{"printed":"Romans 4:5","osis":["Rom.4.5"]},{"printed":"5:8","osis":["Rom.5.8"]}],"note":null},{"text":"a Prince and a Saviour for such sinners.","proofs":["Acts 5:30–31","2:36","1 Corinthians 1:22–24"],"refs":[{"printed":"Acts 5:30–31","osis":["Acts.5.30-Acts.5.31"]},{"printed":"2:36","osis":["Acts.2.36"]},{"printed":"1 Corinthians 1:22–24","osis":["1Cor.1.22-1Cor.1.24"]}],"note":null}],"relations":{"flcf1646":["25.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"tenders","position":null},{"text":"as","position":2},{"text":"as","position":3},{"text":"being","position":null}]}],"page":"B3v","leaf":8}]},{"number":26,"title":"Article 26","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"That the same power that converts to faith in Christ, the same power carries on the soule still through all duties, temptations, conflicts, sufferings, and continually what ever a Christian is, he is by grace, and by a constant renewed operation from God, without which he cannot performe any dutie to God, or undergoe any temptations from Satan, the world, or men.","segments":[{"text":"That the same power that converts to faith in Christ, the same power carries on the soule still through all duties, temptations, conflicts, sufferings, and continually what ever a Christian is, he is by","proofs":["1 Peter 1:5","2 Corinthians 12:9"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]},{"printed":"2 Corinthians 12:9","osis":["2Cor.12.9"]}],"note":null},{"text":"grace, and by a constant renewed","proofs":["1 Corinthians 15:10"],"refs":[{"printed":"1 Corinthians 15:10","osis":["1Cor.15.10"]}],"note":null},{"text":"operation from God, without which he cannot performe any dutie to God, or undergoe any temptations from Satan, the world, or men.","proofs":["Philippians 2:12–13","John 15:5","Galatians 2:19–20"],"refs":[{"printed":"Philippians 2:12–13","osis":["Phil.2.12-Phil.2.13"]},{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Galatians 2:19–20","osis":["Gal.2.19-Gal.2.20"]}],"note":null}],"relations":{"flcf1646":["26.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"the same power carries","position":null},{"text":"still","position":null},{"text":"continually what ever","position":null},{"text":"Christian","position":null},{"text":"by a constant renewed operation from God, without which he cannot performe any dutie to God, or undergoe any","position":null},{"text":"from Satan,","position":null},{"text":"world, or men.","position":null}]}],"page":"B3v","leaf":8}]},{"number":27,"title":"Article 27","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"That God the Father, and Sonne, and Spirit, is one with all beleevers, in their fulnesse, in relations, as head and members, as house and inhabitants, as husband and wife, one with him, as light and love, and one with him in his inheritance, and in all his glory; and that all beleevers by vertue of this union and onenesse with God, are the adopted sonnes of God, and heires with Christ, co-heires and joynt heires with him of the inheritance of all the promises of this life, and that which is to come.","segments":[{"text":"That God the Father, and Sonne, and Spirit, is one with all beleevers, in their","proofs":["1 Thessalonians 1:1","John 14:10, 20","17:21"],"refs":[{"printed":"1 Thessalonians 1:1","osis":["1Thess.1.1"]},{"printed":"John 14:10, 20","osis":["John.14.10","John.14.20"]},{"printed":"17:21","osis":["John.17.21"]}],"note":null},{"text":"fulnesse, in","proofs":["Colossians 2:9–10","1:19","John 1:17"],"refs":[{"printed":"Colossians 2:9–10","osis":["Col.2.9-Col.2.10"]},{"printed":"1:19","osis":["Col.1.19"]},{"printed":"John 1:17","osis":["John.1.17"]}],"note":null},{"text":"relations,","proofs":["John 20:17","Hebrews 2:11"],"refs":[{"printed":"John 20:17","osis":["John.20.17"]},{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"note":null},{"text":"as head and members,","proofs":["Colossians 1:18","Ephesians 5:30"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 5:30","osis":["Eph.5.30"]}],"note":null},{"text":"as house and inhabitants, as","proofs":["Ephesians 2:22","1 Corinthians 3:16–17"],"refs":[{"printed":"Ephesians 2:22","osis":["Eph.2.22"]},{"printed":"1 Corinthians 3:16–17","osis":["1Cor.3.16-1Cor.3.17"]}],"note":null},{"text":"husband and wife, one with him, as","proofs":["Isaiah 16:5","2 Corinthians 11:3"],"refs":[{"printed":"Isaiah 16:5","osis":["Isa.16.5"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"light and love, and one with him in his inheritance, and in all his","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null},{"text":"glory; and that all beleevers by vertue of this union and onenesse with God, are the adopted sonnes of God, and heires with Christ, co-heires and joynt heires with him of the inheritance of all the promises of this life, and that which is to come.","proofs":["John 17:24"],"refs":[{"printed":"John 17:24","osis":["John.17.24"]}],"note":null}],"relations":{"flcf1646":["27.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"the Father, and Sonne, and Spirit,","position":null},{"text":"with all beleevers, in their fulnesse, in relations, as head","position":null},{"text":"members, as house and inhabitants, as husband and wife,","position":null},{"text":"as light and love, and one with him in his inheritance, and in all his glory;","position":null},{"text":"by vertue of this union and onenesse with God,","position":null},{"text":"adopted sonnes","position":null},{"text":"and heires with Christ, co-heires","position":null},{"text":"him of the inheritance of","position":null}]}],"page":"B3v","leaf":8}]},{"number":28,"title":"Article 28","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"That those which have union with Christ, are justified from all their sinnes, past, present, and to come, by the bloud of Christ; which justification wee conceive to be a gracious and free acquittance of a guiltie, sinfull creature, from all sin by God, through the satisfaction that Christ hath made by his death; and this applyed in the manifestation of it through faith.","segments":[{"text":"That those which have union with Christ, are justified from all their sinnes, past, present, and to come, by the bloud of Christ; which justification wee conceive to be a gracious and free","proofs":["1 John 1:7","Hebrews 10:14","9:26","2 Corinthians 5:19","Romans 3:23"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"9:26","osis":["Heb.9.26"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null},{"text":"acquittance of a guiltie, sinfull creature, from all sin by God, through the satisfaction that Christ hath made by his death; and this applyed in the manifestation of it through faith.","proofs":["Acts 13:38–39","Romans 5:1","3:25, 30"],"refs":[{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"3:25, 30","osis":["Rom.3.25","Rom.3.30"]}],"note":null}],"relations":{"flcf1646":["28.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"which","position":1},{"text":"past, present, and to come,","position":null},{"text":"wee conceive to be","position":null},{"text":"free","position":null},{"text":"guiltie, sinfull creature,","position":null},{"text":"sin","position":3},{"text":"y","position":4}]}],"page":"B4r","leaf":8}]},{"number":29,"title":"Article 29","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"That all beleevers are a holy and sanctified people, and that sanctification is a spirituall grace of the new Covenant, and effect of the love of God, manifested to the soule, whereby the beleever is in truth and realitie separated, both in soule and body, from all sinne and dead workes, through the bloud of the everlasting Covenant, whereby he also presseth after a heavenly and Evangelicall perfection, in obedience to all the Commands, which Christ as head and King in this new Covenant has prescribed to him.","segments":[{"text":"That all beleevers are a holy and sanctified people, and that sanctification is a spirituall grace of the","proofs":["1 Corinthians 1:1","1 Peter 2:9"],"refs":[{"printed":"1 Corinthians 1:1","osis":["1Cor.1.1"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"new Covenant, and effect of the","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null},{"text":"love of God, manifested to the soule, whereby the beleever is in","proofs":["1 John 4:16"],"refs":[{"printed":"1 John 4:16","osis":["1John.4.16"]}],"note":null},{"text":"truth and realitie separated, both in soule and body, from all sinne and dead workes, through the","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"bloud of the everlasting Covenant, whereby he also presseth after a heavenly and Evangelicall perfection, in obedience to all the Commands,","proofs":["Philippians 3:15"],"refs":[{"printed":"Philippians 3:15","osis":["Phil.3.15"]}],"note":null},{"text":"which Christ as head and King in this new Covenant has prescribed to him.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"relations":{"flcf1646":["29.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"to","position":1},{"text":"is in truth and realitie separated, both in soule and body, from all sinne and dead workes, through the bloud of the everlasting Covenant, whereby he also","position":null},{"text":"perfection, in","position":null},{"text":"t","position":32},{"text":"him.","position":null}]}],"page":"B4r","leaf":8}]},{"number":30,"title":"Article 30","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"All beleevers through the knowledge of that Justification of life given by the Father, and brought forth by the bloud of Christ, have this as their great priviledge of that new Covenant, peace with God, and reconciliation, whereby they that were afarre off, were brought nigh by that bloud, and have (as the Scripture speaks) peace passing all understanding, yea, joy in God, through our Lord Jesus Christ, by whom wee have received the Atonement.","segments":[{"text":"All beleevers through the knowledge of that Justification of life given by the Father, and brought forth by the bloud of Christ, have this as their great priviledge of that new","proofs":["2 Corinthians 5:19","Romans 5:9–10"],"refs":[{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]}],"note":null},{"text":"Covenant, peace with God, and reconciliation, whereby they that were afarre off, were brought nigh by","proofs":["Isaiah 54:10","26:12"],"refs":[{"printed":"Isaiah 54:10","osis":["Isa.54.10"]},{"printed":"26:12","osis":["Isa.26.12"]}],"note":null},{"text":"that bloud, and have (as the Scripture speaks) peace","proofs":["Ephesians 2:13–14"],"refs":[{"printed":"Ephesians 2:13–14","osis":["Eph.2.13-Eph.2.14"]}],"note":null},{"text":"passing all understanding, yea, joy in God, through our Lord Jesus Christ, by","proofs":["Philippians 4:7"],"refs":[{"printed":"Philippians 4:7","osis":["Phil.4.7"]}],"note":null},{"text":"whom wee have received the Atonement.","proofs":["Romans 5:10–11"],"refs":[{"printed":"Romans 5:10–11","osis":["Rom.5.10-Rom.5.11"]}],"note":null}],"relations":{"flcf1646":["30.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"this","position":null},{"text":"were brought","position":null},{"text":"(as the Scripture speaks)","position":null}]}],"page":"B4r","leaf":8}]},{"number":31,"title":"Article 31","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"That all beleevers in the time of this life, are in a continuall warfare, combate, and opposition against sinne, selfe, the world, and the Devill, and liable to all manner of afflictions, tribulations, and persecutions, and so shall continue untill Christ comes in his Kingdome, being predestinated and appointed thereunto; and whatsoever the Saints, any of them doe possesse or enjoy of God in this life, is onely by faith.","segments":[{"text":"That all beleevers in the time of this life, are in a continuall warfare, combate, and opposition against sinne, selfe, the world, and the Devill, and liable to all manner of afflictions, tribulations, and persecutions, and so shall continue untill Christ comes in his Kingdome, being predestinated and appointed thereunto; and whatsoever the Saints, any of them doe possesse or enjoy of God in this life, is onely by faith.","proofs":["Ephesians 6:10–13","2 Corinthians 10:3","Revelation 2:9–10"],"refs":[{"printed":"Ephesians 6:10–13","osis":["Eph.6.10-Eph.6.13"]},{"printed":"2 Corinthians 10:3","osis":["2Cor.10.3"]},{"printed":"Revelation 2:9–10","osis":["Rev.2.9-Rev.2.10"]}],"note":null}],"relations":{"flcf1646":["31.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"combate,","position":null},{"text":"opposition","position":null},{"text":"sinne,","position":null},{"text":"l","position":10},{"text":"and so shall continue untill Christ comes in his Kingdome,","position":null},{"text":"any of them doe","position":null},{"text":"in this life,","position":null},{"text":"onely","position":null}]}],"page":"B4v","leaf":9}]},{"number":32,"title":"Article 32","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"That the onely strength by which the Saints are inabled to incounter with all opposition, and to overcome all afflictions, temptations, persecutions, and tryalls, is onely by Jesus Christ, who is the Captain of their salvation, being made perfect through sufferings, who hath ingaged his strength to assist them in all their afflictions, and to uphold them under all their temptations, and to preserve them by his power to his everlasting Kingdome.","segments":[{"text":"That the onely strength by which the Saints are inabled to incounter with all opposition, and to overcome all afflictions, temptations, persecutions, and tryalls, is onely by Jesus Christ, who is the Captain of their salvation, being made perfect through sufferings, who hath ingaged his strength to assist them in all their afflictions, and to uphold them under all their temptations, and to preserve them by his power to his everlasting Kingdome.","proofs":["John 16:33","Hebrews 2:9–10","John 15:5"],"refs":[{"printed":"John 16:33","osis":["John.16.33"]},{"printed":"Hebrews 2:9–10","osis":["Heb.2.9-Heb.2.10"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"relations":{"flcf1646":["32.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"i","position":4},{"text":"to overcome all afflictions, temptations, persecutions, and tryalls,","position":null},{"text":"under","position":null}]}],"page":"B4v","leaf":9}]},{"number":33,"title":"Article 33","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"That Christ hath here on earth a spirituall Kingdome, which is the Church, which he hath purchased and redeemed to himselfe, as a peculiar inheritance: which Church, as it is visible to us, is a company of visible Saints, called & separated from the world, by the word and Spirit of God, to the visible profession of the faith of the Gospel, being baptized into that faith, and joyned to the Lord, and each other, by mutuall agreement, in the practical injoyment of the Ordinances, commanded by Christ their head and King.","segments":[{"text":"That Christ hath here on earth a spirituall Kingdome, which is the Church, which he hath purchased and redeemed to himselfe, as a peculiar inheritance: which Church, as it is visible to us, is a company of visible Saints,","proofs":["1 Corinthians 1:2","Ephesians 1:1"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Ephesians 1:1","osis":["Eph.1.1"]}],"note":null},{"text":"called & separated from the world, by the word and","proofs":["Romans 1:7","Acts 26:18","1 Thessalonians 1:9","2 Corinthians 6:17","Revelation 18:18"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]},{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]},{"printed":"Revelation 18:18","osis":["Rev.18.18"]}],"note":null},{"text":"Spirit of God, to the visible profession of the faith of the Gospel, being baptized into that faith, and joyned to the Lord, and each other, by mutuall agreement, in the practical injoyment of the","proofs":["Acts 2:37","10:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]},{"printed":"10:37","osis":["Acts.10.37"]}],"note":null},{"text":"Ordinances, commanded by Christ their head and King.","proofs":["Romans 10:10","Acts 20:21","Matthew 18:19–20","Acts 2:42","1 Peter 2:5"],"refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]},{"printed":"Acts 20:21","osis":["Acts.20.21"]},{"printed":"Matthew 18:19–20","osis":["Matt.18.19-Matt.18.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"relations":{"flcf1646":["33.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"the","position":1},{"text":"which","position":2},{"text":"as it is visible to us,","position":null},{"text":"&","position":null},{"text":"i","position":33}]}],"page":"B4v","leaf":9}]},{"number":34,"title":"Article 34","paragraphs":[{"id":"34.1","chapter":34,"number":1,"text":"To this Church he hath made his promises, and given the signes of his Covenant, presence, love, blessing, and protection: here are the fountains and springs of his heavenly grace continually flowing forth; thither ought all men to come, of all estates, that acknowledge him to be their Prophet, Priest, and King, to be inrolled amongst his houshold servants, to be under his heavenly conduct and government, to lead their lives in his walled sheepfold, and watered garden; to have communion here with the Saints, that they may be made to be partakers of their inheritance in the Kingdome of God.","segments":[{"text":"To this Church he hath made his promises, and given the signes of his Covenant, presence, love, blessing, and protection: here are the fountains and springs of his heavenly grace continually flowing forth;","proofs":["Matthew 28:18–20","2 Corinthians 6:18"],"refs":[{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]}],"note":null},{"text":"thither ought all men to come, of all estates, that acknowledge him to be their Prophet, Priest, and King, to be inrolled amongst his houshold servants, to be under his heavenly conduct and government, to lead their lives in his walled sheepfold, and watered garden; to have communion here with the Saints, that they may be made to be partakers of their inheritance in the Kingdome of God.","proofs":["Isaiah 8:16","1 Timothy 3:15","4:16","6:3, 5","Acts 2:41, 47","Song of Solomon 4:12","Galatians 6:10","Ephesians 2:19"],"refs":[{"printed":"Isaiah 8:16","osis":["Isa.8.16"]},{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]},{"printed":"4:16","osis":["1Tim.4.16"]},{"printed":"6:3, 5","osis":["1Tim.6.3","1Tim.6.5"]},{"printed":"Acts 2:41, 47","osis":["Acts.2.41","Acts.2.47"]},{"printed":"Song of Solomon 4:12","osis":["Song.4.12"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]},{"printed":"Ephesians 2:19","osis":["Eph.2.19"]}],"note":null}],"relations":{"flcf1646":["34.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"grace continually","position":null},{"text":"thither ought all men","position":null},{"text":"come, of all estates, that acknowledge him to be their Prophet, Priest,","position":null},{"text":"King, to be inrolled amongst his houshold servants, to be under his heavenly conduct and government, to lead their lives in his walled sheepfold, and watered garden; to have communion here with the Saints, that they may be made to be partakers of their inheritance in the Kingdome of God.","position":null}]}],"page":"C1r","leaf":9}]},{"number":35,"title":"Article 35","paragraphs":[{"id":"35.1","chapter":35,"number":1,"text":"And all his servants are called thither, to present their bodies and soules, and to bring their gifts God hath given them; so being come, they are here by himselfe bestowed in their severall order, peculiar place, due use, being fitly compact and knit together, according to the effectuall working of every part, to the edification of it selfe in love.","segments":[{"text":"And all his servants are called thither, to present their bodies and soules, and to bring their gifts God hath given them; so being come, they are here by himselfe bestowed in their severall order, peculiar place, due use, being fitly compact and knit together, according to the effectuall working of every part, to the edification of it selfe in love.","proofs":["1 Corinthians 12:6–7, 12, 18","Romans 12:4–6","1 Peter 4:10","Ephesians 4:16","Colossians 2:5–6, 19","1 Corinthians 12:22–31"],"refs":[{"printed":"1 Corinthians 12:6–7, 12, 18","osis":["1Cor.12.6-1Cor.12.7","1Cor.12.12","1Cor.12.18"]},{"printed":"Romans 12:4–6","osis":["Rom.12.4-Rom.12.6"]},{"printed":"1 Peter 4:10","osis":["1Pet.4.10"]},{"printed":"Ephesians 4:16","osis":["Eph.4.16"]},{"printed":"Colossians 2:5–6, 19","osis":["Col.2.5-Col.2.6","Col.2.19"]},{"printed":"1 Corinthians 12:22–31","osis":["1Cor.12.22-1Cor.12.31"]}],"note":null}],"relations":{"flcf1646":["35.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"so","position":2},{"text":"peculiar place, due","position":null},{"text":"edification","position":null}]}],"page":"C1r","leaf":9}]},{"number":36,"title":"Article 36","paragraphs":[{"id":"36.1","chapter":36,"number":1,"text":"That being thus joyned, every Church has power given them from Christ for their better well-being, to choose to themselves meet persons into the office of Pastors, Teachers, Elders, Deacons, being qualified according to the Word, as those which Christ has appointed in his Testament, for the feeding, governing, serving, and building up of his Church, and that none other have power to impose them, either these or any other.","segments":[{"text":"That being thus joyned, every Church has power given them from Christ for their better well-being, to choose to themselves meet persons into the office of","proofs":["Acts 1:2","6:3","15:22, 25","1 Corinthians 16:3"],"refs":[{"printed":"Acts 1:2","osis":["Acts.1.2"]},{"printed":"6:3","osis":["Acts.6.3"]},{"printed":"15:22, 25","osis":["Acts.15.22","Acts.15.25"]},{"printed":"1 Corinthians 16:3","osis":["1Cor.16.3"]}],"note":null},{"text":"Pastors, Teachers, Elders, Deacons, being qualified according to the Word, as those which Christ has appointed in his Testament, for the feeding, governing, serving, and building up of his Church, and that none other have power to impose them, either these or any other.","proofs":["Romans 12:7–8","16:1","1 Corinthians 12:8, 28","1 Timothy 3","Hebrews 13:7","1 Peter 5:1–3"],"refs":[{"printed":"Romans 12:7–8","osis":["Rom.12.7-Rom.12.8"]},{"printed":"16:1","osis":["Rom.16.1"]},{"printed":"1 Corinthians 12:8, 28","osis":["1Cor.12.8","1Cor.12.28"]},{"printed":"1 Timothy 3","osis":["1Tim.3"]},{"printed":"Hebrews 13:7","osis":["Heb.13.7"]},{"printed":"1 Peter 5:1–3","osis":["1Pet.5.1-1Pet.5.3"]}],"note":null}],"relations":{"flcf1646":["36.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"better well-being,","position":null},{"text":"to","position":2},{"text":"into the office of Pastors, Teachers,","position":null},{"text":"other","position":1}]}],"page":"C1v","leaf":10}]},{"number":37,"title":"Article 37","paragraphs":[{"id":"37.1","chapter":37,"number":1,"text":"That the Ministers aforesaid, lawfully called by the Church, where they are to administer, ought to continue in their calling, according to Gods Ordinance, and carefully to feed the flock of Christ committed to them, not for filthy lucre, but of a ready minde.","segments":[{"text":"That the Ministers aforesaid, lawfully called by the Church, where they are to administer, ought to continue in their calling, according to Gods Ordinance, and carefully to feed the flock of Christ committed to them, not for filthy lucre, but of a ready minde.","proofs":["Hebrews 5:4","Acts 4:23","1 Timothy 4:14","John 10:3–4","Acts 20:28","Romans 12:7–8","Hebrews 13:7, 17"],"refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]},{"printed":"Acts 4:23","osis":["Acts.4.23"]},{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]},{"printed":"John 10:3–4","osis":["John.10.3-John.10.4"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Romans 12:7–8","osis":["Rom.12.7-Rom.12.8"]},{"printed":"Hebrews 13:7, 17","osis":["Heb.13.7","Heb.13.17"]}],"note":null}],"relations":{"flcf1646":["37.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"aforesaid,","position":null},{"text":"by the Church, where they are to administer,","position":null},{"text":"Christ","position":null}]}],"page":"C1v","leaf":10}]},{"number":38,"title":"Article 38","paragraphs":[{"id":"38.1","chapter":38,"number":1,"text":"That the due maintenance of the Officers aforesaid, should be the free and voluntary communication of the Church, that according to Christs Ordinance, they that preach the Gospel, should live on the Gospel, and not by constraint to be compelled from the people by a forced Law.","segments":[{"text":"That the due maintenance of the Officers aforesaid, should be the free and voluntary communication of the Church, that according to Christs Ordinance, they that preach the Gospel, should live on the Gospel, and not by constraint to be compelled from the people by a forced Law.","proofs":["1 Corinthians 9:7, 14","Galatians 6:6","1 Thessalonians 5:13","1 Timothy 5:17–18","Philippians 4:15–16"],"refs":[{"printed":"1 Corinthians 9:7, 14","osis":["1Cor.9.7","1Cor.9.14"]},{"printed":"Galatians 6:6","osis":["Gal.6.6"]},{"printed":"1 Thessalonians 5:13","osis":["1Thess.5.13"]},{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Philippians 4:15–16","osis":["Phil.4.15-Phil.4.16"]}],"note":null}],"relations":{"flcf1646":["38.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"due maintenance","position":null},{"text":"the Officers aforesaid, should be the free and voluntary communication of","position":null},{"text":"on","position":2},{"text":"and not","position":null},{"text":"constraint to be compelled from","position":null},{"text":"people by a forced","position":null}]}],"page":"C1v","leaf":10}]},{"number":39,"title":"Article 39","paragraphs":[{"id":"39.1","chapter":39,"number":1,"text":"That Baptisme is an Ordinance of the new Testament, given by Christ, to be dispensed onely upon persons professing faith, or that are Disciples, or taught, who upon a profession of faith, ought to be baptized.","segments":[{"text":"That Baptisme is an Ordinance of the new Testament, given by Christ, to be dispensed onely upon persons professing faith, or that are Disciples, or taught, who upon a profession of faith, ought to be baptized.","proofs":["Matthew 28:18–19","Mark 16:16","Acts 2:37–38","8:36–38","18:8"],"refs":[{"printed":"Matthew 28:18–19","osis":["Matt.28.18-Matt.28.19"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]},{"printed":"8:36–38","osis":["Acts.8.36-Acts.8.38"]},{"printed":"18:8","osis":["Acts.18.8"]}],"note":null}],"relations":{"flcf1646":["39.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"onely","position":null},{"text":"or taught,","position":null},{"text":"a","position":10}]}],"page":"C1v","leaf":10}]},{"number":40,"title":"Article 40","paragraphs":[{"id":"40.1","chapter":40,"number":1,"text":"The way and manner of the dispensing of this Ordinance, the Scripture holds out to be dipping or plunging the whole body under water: it being a signe, must answer the thing signified, which are these: first, the washing the whole soule in the bloud of Christ: Secondly, that interest the Saints have in the death, buriall, and resurrection; thirdly, together with a confirmation of our faith, that as certainly as the body is buried under water, and riseth againe, so certainly shall the bodies of the Saints be raised by the power of Christ, in the day of the resurrection, to reigne with Christ.","segments":[{"text":"The way and manner of the dispensing of this Ordinance, the Scripture holds out to be dipping or plunging the whole body under water: it being a signe, must answer the thing signified, which are these: first, the","proofs":["Matthew 3:16","John 3:23","Acts 8:38"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":"The word Baptizo, signifying to dip under water, yet so as with convenient garments both upon the administrator and subject, with all modestie."},{"text":"washing the whole soule in the bloud of Christ: Secondly, that interest the Saints have in the","proofs":["Revelation 1:5","7:14","Hebrews 10:22"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"7:14","osis":["Rev.7.14"]},{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null},{"text":"death, buriall, and resurrection; thirdly, together with a","proofs":["Romans 6:3–5"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]}],"note":null},{"text":"confirmation of our faith, that as certainly as the body is buried under water, and riseth againe, so certainly shall the bodies of the Saints be raised by the power of Christ, in the day of the resurrection, to reigne with Christ.","proofs":["1 Corinthians 15:28–29"],"refs":[{"printed":"1 Corinthians 15:28–29","osis":["1Cor.15.28-1Cor.15.29"]}],"note":null}],"relations":{"flcf1646":["40.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"of","position":2},{"text":"the Scripture holds out to be","position":null},{"text":"whole","position":1},{"text":"are these: first, the washing the whole soule in the bloud of Christ: Secondly,","position":null},{"text":"l","position":9},{"text":"thirdly, together with a confirmation","position":null},{"text":"our faith,","position":null},{"text":"riseth againe,","position":null}]}],"page":"C2r","leaf":10}]},{"number":41,"title":"Article 41","paragraphs":[{"id":"41.1","chapter":41,"number":1,"text":"The persons designed by Christ, to dispense this Ordinance, the Scriptures hold forth to be a preaching Disciple, it being no where tyed to a particular Church, Officer, or person extraordinarily sent, the Commission injoyning the administration, being given to them under no other consideration, but as considered Disciples.","segments":[{"text":"The persons designed by Christ, to dispense this Ordinance, the Scriptures hold forth to be a preaching Disciple, it being no where tyed to a particular Church, Officer, or person extraordinarily sent, the Commission injoyning the administration, being given to them under no other consideration, but as considered Disciples.","proofs":["Isaiah 8:16","Matthew 28:16–19","John 4:1–2","Acts 20:7","Matthew 26:26"],"refs":[{"printed":"Isaiah 8:16","osis":["Isa.8.16"]},{"printed":"Matthew 28:16–19","osis":["Matt.28.16-Matt.28.19"]},{"printed":"John 4:1–2","osis":["John.4.1-John.4.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"note":null}],"relations":{"flcf1646":["41.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"s","position":2},{"text":"dispense this Ordinance,","position":null},{"text":"Scriptures hold","position":null},{"text":"preaching","position":null},{"text":"Church, Officer,","position":null},{"text":"under no other consideration, but","position":null}]}],"page":"C2r","leaf":10}]},{"number":42,"title":"Article 42","paragraphs":[{"id":"42.1","chapter":42,"number":1,"text":"Christ has likewise given power to his whole Church to receive in and cast out, by way of Excommunication, any member; and this power is given to every particular Congregation, and not one particular person, either member or Officer, but the whole.","segments":[{"text":"Christ has likewise given power to his whole Church to receive in and cast out, by way of Excommunication, any member; and this power is given to every particular Congregation, and not one particular person, either member or Officer, but the whole.","proofs":["Acts 2:47","Romans 16:2","Matthew 18:17","1 Corinthians 5:4","2 Corinthians 2:6–8"],"refs":[{"printed":"Acts 2:47","osis":["Acts.2.47"]},{"printed":"Romans 16:2","osis":["Rom.16.2"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"1 Corinthians 5:4","osis":["1Cor.5.4"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"flcf1646":["42.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"whole","position":1},{"text":"by way of Excommunication,","position":null},{"text":"particular","position":1}]}],"page":"C2r","leaf":10}]},{"number":43,"title":"Article 43","paragraphs":[{"id":"43.1","chapter":43,"number":1,"text":"And every particular member of each Church, how excellent, great, or learned soever, ought to be subject to this censure and judgement of Christ; and the Church ought with great care and tendernesse, with due advice to proceed against her members.","segments":[{"text":"And every particular member of each Church, how excellent, great, or learned soever, ought to be subject to this censure and judgement of Christ; and the Church ought with great care and tendernesse, with due advice to proceed against her members.","proofs":["Matthew 18:16–18","Acts 11:2–3","1 Timothy 5:19–21"],"refs":[{"printed":"Matthew 18:16–18","osis":["Matt.18.16-Matt.18.18"]},{"printed":"Acts 11:2–3","osis":["Acts.11.2-Acts.11.3"]},{"printed":"1 Timothy 5:19–21","osis":["1Tim.5.19-1Tim.5.21"]}],"note":null}],"relations":{"flcf1646":["43.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"ought to be","position":null},{"text":"of Christ; and","position":null},{"text":"with","position":1},{"text":"with","position":2}]}],"page":"C2v","leaf":11}]},{"number":44,"title":"Article 44","paragraphs":[{"id":"44.1","chapter":44,"number":1,"text":"And as Christ for the keeping of this Church in holy and orderly Communion, placeth some speciall men over the Church, who by their office are to governe, oversee, visit, watch; so likewise for the better keeping thereof in all places, by the members, he hath given authoritie, and laid dutie upon all, to watch over one another.","segments":[{"text":"And as Christ for the keeping of this Church in holy and orderly Communion, placeth some speciall men over the Church, who by their office are to governe, oversee, visit, watch; so likewise for the better keeping thereof in all places, by the members, he hath given","proofs":["Acts 20:27–28","Hebrews 13:17, 24","Matthew 24:25","1 Thessalonians 5:14"],"refs":[{"printed":"Acts 20:27–28","osis":["Acts.20.27-Acts.20.28"]},{"printed":"Hebrews 13:17, 24","osis":["Heb.13.17","Heb.13.24"]},{"printed":"Matthew 24:25","osis":["Matt.24.25"]},{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]}],"note":null},{"text":"authoritie, and laid dutie upon all, to watch over one another.","proofs":["Mark 13:34, 37","Galatians 6:1","1 Thessalonians 5:11","Jude 3, 20","Hebrews 10:34–35","12:15"],"refs":[{"printed":"Mark 13:34, 37","osis":["Mark.13.34","Mark.13.37"]},{"printed":"Galatians 6:1","osis":["Gal.6.1"]},{"printed":"1 Thessalonians 5:11","osis":["1Thess.5.11"]},{"printed":"Jude 3, 20","osis":["Jude.1.3","Jude.1.20"]},{"printed":"Hebrews 10:34–35","osis":["Heb.10.34-Heb.10.35"]},{"printed":"12:15","osis":["Heb.12.15"]}],"note":null}],"relations":{"flcf1646":["44.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"And as","position":null}]}],"page":"C2v","leaf":11}]},{"number":45,"title":"Article 45","paragraphs":[{"id":"45.1","chapter":45,"number":1,"text":"That also such to whom God hath given gifts, being tryed in the Church, may and ought by the appointment of the Congregation, to prophesie, according to the proportion of faith, and so to teach publickly the Word of God, for the edification, exhortation, and comfort of the Church.","segments":[{"text":"That also such to whom God hath given gifts, being tryed in the Church, may and ought by the appointment of the Congregation, to prophesie, according to the proportion of faith, and so to teach publickly the Word of God, for the edification, exhortation, and comfort of the Church.","proofs":["1 Corinthians 14","Romans 12:6","1 Peter 4:10–11","1 Corinthians 12:7","1 Thessalonians 5:17–19"],"refs":[{"printed":"1 Corinthians 14","osis":["1Cor.14"]},{"printed":"Romans 12:6","osis":["Rom.12.6"]},{"printed":"1 Peter 4:10–11","osis":["1Pet.4.10-1Pet.4.11"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"1 Thessalonians 5:17–19","osis":["1Thess.5.17-1Thess.5.19"]}],"note":null}],"relations":{"flcf1646":["45.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"being tryed","position":null},{"text":"by the appointment of the Congregation,","position":null},{"text":"s","position":4},{"text":"and","position":2}]}],"page":"C2v","leaf":11}]},{"number":46,"title":"Article 46","paragraphs":[{"id":"46.1","chapter":46,"number":1,"text":"Thus being rightly gathered, established, and still proceeding in Christian communion, and obedience of the Gospel of Christ, none ought to separate for faults and corruptions, which may, and as long as the Church consists of men subject to failings, will fall out and arise amongst them, even in true constituted Churches, untill they have in due order sought redresse thereof.","segments":[{"text":"Thus being rightly gathered, established, and still proceeding in Christian communion, and obedience of the Gospel of Christ, none ought to separate for faults and corruptions, which may, and as long as the Church consists of men subject to failings, will fall out and arise amongst them, even in true constituted Churches, untill they have in due order sought redresse thereof.","proofs":["Revelation 2–3","Acts 15:12","1 Corinthians 1:10","Ephesians 2:16","3:15–16","Hebrews 10:25","Jude 19","Matthew 18:17","1 Corinthians 5:4–5"],"refs":[{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"Acts 15:12","osis":["Acts.15.12"]},{"printed":"1 Corinthians 1:10","osis":["1Cor.1.10"]},{"printed":"Ephesians 2:16","osis":["Eph.2.16"]},{"printed":"3:15–16","osis":["Eph.3.15-Eph.3.16"]},{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Jude 19","osis":["Jude.1.19"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]}],"note":null}],"relations":{"flcf1646":["46.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"established,","position":null},{"text":"still proceeding","position":null},{"text":"Christian communion, and","position":null},{"text":"ought","position":1},{"text":"which may, and","position":null},{"text":"fall out and arise amongst them, even","position":null},{"text":"es","position":2}]}],"page":"C2v","leaf":11}]},{"number":47,"title":"Article 47","paragraphs":[{"id":"47.1","chapter":47,"number":1,"text":"And although the particular Congregations be distinct and severall Bodies, every one as a compact and knit Citie in it selfe; yet are they all to walk by one and the same Rule, and by all meanes convenient to have the counsell and help one of another in all needfull affaires of the Church, as members of one body in the common faith under Christ their onely head.","segments":[{"text":"And although the particular Congregations be distinct and severall Bodies, every one as a compact and knit Citie in it selfe; yet are they all to walk by one and the same Rule, and by all meanes convenient to have the counsell and help one of another in all needfull affaires of the Church, as members of one body in the common faith under Christ their onely head.","proofs":["1 Corinthians 4:17","14:33, 36","16:1","Matthew 28:20","1 Timothy 3:15","6:13–14","Revelation 22:18–19","Colossians 2:6, 19","4:16"],"refs":[{"printed":"1 Corinthians 4:17","osis":["1Cor.4.17"]},{"printed":"14:33, 36","osis":["1Cor.14.33","1Cor.14.36"]},{"printed":"16:1","osis":["1Cor.16.1"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]},{"printed":"6:13–14","osis":["1Tim.6.13-1Tim.6.14"]},{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]},{"printed":"Colossians 2:6, 19","osis":["Col.2.6","Col.2.19"]},{"printed":"4:16","osis":["Col.4.16"]}],"note":null}],"relations":{"flcf1646":["47.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"in","position":2},{"text":"and the same","position":null},{"text":"and","position":4},{"text":"in all needfull affaires of the Church,","position":null},{"text":"onely","position":null}]}],"page":"C3r","leaf":11}]},{"number":48,"title":"Article 48","paragraphs":[{"id":"48.1","chapter":48,"number":1,"text":"That a civill Magistracie is an ordinance of God set up by God for the punishment of evill doers, and for the praise of them that doe well; and that in all lawfull things commanded by them, subjection ought to be given by us in the Lord: and that we are to make supplication and prayer for Kings, and all that are in authority, that under them we may live a peaceable and quiet life in all godlines and honesty.","segments":[{"text":"That a civill Magistracie is an ordinance of God set up by God for the punishment of evill doers, and for the praise of them that doe well; and that in all lawfull things commanded by them, subjection ought to be given by us in the Lord: and that we are to make supplication and prayer for Kings, and all that are in authority, that under them we may live a peaceable and quiet life in all godlines and honesty.","proofs":["Romans 13:1–4","1 Peter 2:13–14","1 Timothy 2:2"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]}],"note":null}],"relations":{"flcf1646":["48.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"That","position":null},{"text":"ie","position":1},{"text":"God","position":2},{"text":"peaceable and quiet","position":null}]}],"page":"C3r","leaf":11}]},{"number":49,"title":"Article 49","paragraphs":[{"id":"49.1","chapter":49,"number":1,"text":"The supreme Magistracie of this Kingdome we beleeve to be the King and Parliament freely chosen by the Kingdome, and that in all those civill Lawes which have been acted by them, or for the present is or shall be ordained, we are bound to yeeld subjection and obedience unto in the Lord, as conceiving our selves bound to defend both the persons of those thus chosen, and all civill Lawes made by them, with our persons, liberties, and estates, with all that is called ours, although we should suffer never so much from them in not actively submitting to some Ecclesiasticall Lawes, which might be conceived by them to be their duties to establish, which we for the present could not see, nor our consciences could submit unto; yet are we bound to yeeld our persons to their pleasures.","segments":[{"text":"The supreme Magistracie of this Kingdome we beleeve to be the King and Parliament freely chosen by the Kingdome, and that in all those civill Lawes which have been acted by them, or for the present is or shall be ordained, we are bound to yeeld subjection and obedience unto in the Lord, as conceiving our selves bound to defend both the persons of those thus chosen, and all civill Lawes made by them, with our persons, liberties, and estates, with all that is called ours, although we should suffer never so much from them in not actively submitting to some Ecclesiasticall Lawes, which might be conceived by them to be their duties to establish, which we for the present could not see, nor our consciences could submit unto; yet are we bound to yeeld our persons to their pleasures.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"C3r","leaf":11}]},{"number":50,"title":"Article 50","paragraphs":[{"id":"50.1","chapter":50,"number":1,"text":"And if God should provide such a mercie for us, as to incline the Magistrates hearts so for to tender our consciences, as that we might bee protected by them from wrong, injury, oppression and molestation, which long we formerly have groaned under by the tyranny and oppression of the Prelaticall Hierarchy, which God through mercy hath made this present King and Parliament wonderfull honourable, as an instrument in his hand, to throw downe; and we thereby have had some breathing time, we shall, we hope, look at it as a mercy beyond our expectation, and conceive our selves further engaged for ever to blesse God for it.","segments":[{"text":"And if God should provide such a mercie for us, as to incline the Magistrates hearts so for to tender our consciences, as that we might bee protected by them from wrong, injury, oppression and molestation, which long we formerly have groaned under by the tyranny and oppression of the Prelaticall Hierarchy, which God through mercy hath made this present King and Parliament wonderfull honourable, as an instrument in his hand, to throw downe; and we thereby have had some breathing time, we shall, we hope, look at it as a mercy beyond our expectation, and conceive our selves further engaged for ever to blesse God for it.","proofs":["1 Timothy 2:2–4","Psalm 126:1","Acts 9:31"],"refs":[{"printed":"1 Timothy 2:2–4","osis":["1Tim.2.2-1Tim.2.4"]},{"printed":"Psalm 126:1","osis":["Ps.126.1"]},{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null}],"relations":{},"diffs":[],"page":"C3v","leaf":12}]},{"number":51,"title":"Article 51","paragraphs":[{"id":"51.1","chapter":51,"number":1,"text":"But if God with-hold the Magistrates allowance and furtherance herein; yet we must notwithstanding proceed together in Christian communion, not daring to give place to suspend our practise, but to walk in obedience to Christ in the profession and holding forth this faith before mentioned, even in the midst of all trialls and afflictions, not accounting our goods, lands, wives, children, fathers, mothers, brethren, sisters, yea, and our own lives dear unto us, so we may finish our course with joy: remembring alwayes we ought to obey God rather then men, and grounding upon the commandement, commission and promise of our Lord and master Jesus Christ, who as he hath all power in heaven and earth, so also hath promised, if we keep his commandements which he hath given us, to be with us to the end of the world: and when we have finished our course, and kept the faith, to give us the crowne of righteousnesse, which is laid up for all that love his appearing, and to whom we must give an account of all our actions, no man being able to discharge us of the same.","segments":[{"text":"But if God with-hold the Magistrates allowance and furtherance herein; yet we must notwithstanding proceed together in Christian communion, not daring to give place to suspend our practise, but to walk in obedience to Christ in the profession and holding forth this faith before mentioned, even in the midst of all trialls and afflictions, not accounting our goods, lands, wives, children, fathers, mothers, brethren, sisters, yea, and our own lives dear unto us, so we may finish our course with joy: remembring alwayes we ought to","proofs":["Acts 2:40–41","4:19","5:28–29, 41","20:23","1 Thessalonians 3:3","Philippians 1:27–29","Daniel 3:16–17","6:7, 10, 22–23"],"refs":[{"printed":"Acts 2:40–41","osis":["Acts.2.40-Acts.2.41"]},{"printed":"4:19","osis":["Acts.4.19"]},{"printed":"5:28–29, 41","osis":["Acts.5.28-Acts.5.29","Acts.5.41"]},{"printed":"20:23","osis":["Acts.20.23"]},{"printed":"1 Thessalonians 3:3","osis":["1Thess.3.3"]},{"printed":"Philippians 1:27–29","osis":["Phil.1.27-Phil.1.29"]},{"printed":"Daniel 3:16–17","osis":["Dan.3.16-Dan.3.17"]},{"printed":"6:7, 10, 22–23","osis":["Dan.6.7","Dan.6.10","Dan.6.22-Dan.6.23"]}],"note":null},{"text":"obey God rather then men, and grounding upon the commandement, commission and promise of our Lord and master Jesus Christ, who as he hath all power in heaven and earth, so also hath promised, if we keep his commandements which he hath given us, to be with us to the end of the world: and when we have finished our course, and kept the faith, to give us the crowne of righteousnesse, which is laid up for all that love his appearing, and to whom we must give an account of all our actions, no man being able to discharge us of the same.","proofs":["Matthew 28:18–20","1 Timothy 6:13–15","Romans 12:1, 8","1 Corinthians 14:37","2 Timothy 4:7–8","Revelation 2:10","Galatians 2:4–5"],"refs":[{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"1 Timothy 6:13–15","osis":["1Tim.6.13-1Tim.6.15"]},{"printed":"Romans 12:1, 8","osis":["Rom.12.1","Rom.12.8"]},{"printed":"1 Corinthians 14:37","osis":["1Cor.14.37"]},{"printed":"2 Timothy 4:7–8","osis":["2Tim.4.7-2Tim.4.8"]},{"printed":"Revelation 2:10","osis":["Rev.2.10"]},{"printed":"Galatians 2:4–5","osis":["Gal.2.4-Gal.2.5"]}],"note":null}],"relations":{"flcf1646":["49.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"if God with-hold","position":null},{"text":"Magistrates allowance and furtherance","position":null},{"text":"must notwithstanding proceed together in Christian communion,","position":null},{"text":"daring to give place to","position":null},{"text":"but","position":null},{"text":"walk","position":null},{"text":"profession and holding forth this","position":null},{"text":"before mentioned, even","position":null},{"text":"trialls","position":null},{"text":"and grounding upon the commandement, commission and promise of our Lord and master Jesus Christ,","position":null},{"text":"as he hath all power in heaven and earth, so also hath promised, if we keep his commandements which he hath given us, to be with us to the end of the world: and","position":null},{"text":"to","position":10},{"text":"which is laid up for all that love his appearing, and","position":null}]}],"page":"C3v","leaf":12}]},{"number":52,"title":"Article 52","paragraphs":[{"id":"52.1","chapter":52,"number":1,"text":"And likewise unto all men is to be given whatsoever is their due; tributes, customes, and all such lawfull duties, ought willingly to bee by us paid and performed, our lands, goods, and bodies, to submit to the Magistrate in the Lord, and the Magistrate every way to bee acknowledged, reverenced, and obeyed, according to godlinesse; not because of wrath onely, but for conscience sake. And finally, all men so to be esteemed and regarded, as is due and meet for their place, age, estate and condition.","segments":[{"text":"And likewise unto all men is to be given whatsoever is their due; tributes, customes, and all such lawfull duties, ought willingly to bee by us paid and performed, our lands, goods, and bodies, to submit to the Magistrate in the Lord, and the Magistrate every way to bee acknowledged, reverenced, and obeyed, according to godlinesse; not because of wrath onely, but for conscience sake. And finally, all men so to be esteemed and regarded, as is due and meet for their place, age, estate and condition.","proofs":["Romans 13:5–7","Matthew 22:21","Titus 3","1 Peter 2:13","Ephesians 5:21–22","6:1, 9","1 Peter 5:5"],"refs":[{"printed":"Romans 13:5–7","osis":["Rom.13.5-Rom.13.7"]},{"printed":"Matthew 22:21","osis":["Matt.22.21"]},{"printed":"Titus 3","osis":["Titus.3"]},{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]},{"printed":"Ephesians 5:21–22","osis":["Eph.5.21-Eph.5.22"]},{"printed":"6:1, 9","osis":["Eph.6.1","Eph.6.9"]},{"printed":"1 Peter 5:5","osis":["1Pet.5.5"]}],"note":null}],"relations":{"flcf1646":["51.1"]},"diffs":[{"source":"flcf1646","type":"later","segments":[{"text":"And likewise","position":null},{"text":"is to be given","position":null},{"text":"tributes, customes, and all such lawfull duties, ought willingly to bee by us paid and performed, our lands, goods, and bodies, to submit to the Magistrate in the Lord, and the Magistrate every way to bee acknowledged, reverenced, and obeyed, according to godlinesse; not because of wrath onely, but for conscience sake. And finally, all men so to be esteemed and regarded,","position":null},{"text":"is due and meet for","position":null},{"text":"condition.","position":null}]}],"page":"C4r","leaf":12}]},{"number":53,"title":"Article 53","paragraphs":[{"id":"53.1","chapter":53,"number":1,"text":"And thus wee desire to give unto God that which is Gods, and unto Cesar that which is Cesars, and unto all men that which belongeth unto them, endevouring our selves to have alwayes a cleare conscience void of offence towards God, and towards man. And if any take this that we have said, to be heresie, then doe wee with the Apostle freely confesse, that after the way which they call heresie, worship we the God of our Fathers, beleeving all things which are written in the Law and in the Prophets and Apostles, desiring from our soules to disclaime all heresies and opinions which are not after Christ, and to be stedfast, unmoveable, alwayes abounding in the worke of the Lord, as knowing our labour shall not be in vain in the Lord.","segments":[{"text":"And thus wee desire to give unto God that which is Gods, and unto Cesar that which is Cesars, and unto all men that which belongeth unto them, endevouring our selves to have alwayes a cleare conscience void of offence towards God, and towards man. And if any take this that we have said, to be heresie, then doe wee with the Apostle freely confesse, that after the way which they call heresie, worship we the God of our Fathers, beleeving all things which are written in the Law and in the Prophets and Apostles, desiring from our soules to disclaime all heresies and opinions which are not after Christ, and to be stedfast, unmoveable, alwayes abounding in the worke of the Lord, as knowing our labour shall not be in vain in the Lord.","proofs":["Matthew 22:21","Acts 24:14–16","John 5:28","2 Corinthians 4:17","1 Timothy 6:3–5","1 Corinthians 15:58"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]},{"printed":"Acts 24:14–16","osis":["Acts.24.14-Acts.24.16"]},{"printed":"John 5:28","osis":["John.5.28"]},{"printed":"2 Corinthians 4:17","osis":["2Cor.4.17"]},{"printed":"1 Timothy 6:3–5","osis":["1Tim.6.3-1Tim.6.5"]},{"printed":"1 Corinthians 15:58","osis":["1Cor.15.58"]}],"note":"Under the article, the printing sets “1 COR. 1. 24. Not that we have dominion over your faith, but are helpers of your joy: for by faith we stand” (2 Corinthians 1:24)."}],"relations":{},"diffs":[],"page":"C4r","leaf":12}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"preface","title":"To all that desire the lifting up of the Name of the Lord Jesus in sinceritie, the poore despised Churches of God in London send greeting, with prayers for their farther increase in the knowledge of Christ Jesus","text":"Wee question not but that it will seeme strange to many men, that such as wee are frequently termed to be, lying under that calumny and black brand of Heretickes, and sowers of division as wee doe, should presume to appeare so publickly as now wee have done: But yet notwithstanding wee may well say, to give answer to such, what *David* said to his brother, when the *Lords* battell was a fighting, 1 *Sam.* 29. 30. *Is there not a cause?* Surely, if ever people had cause to speake for the vindication of the truth of *Christ* in their hands, wee have, that being indeed the maine wheele at this time that sets us aworke; for had any thing by men been transacted against our persons onely, wee could quietly have sitten still, and committed our Cause to him who is a righteous Judge, who will in the great day judge the secrets of all mens hearts by Jesus Christ: But being it is not onely us, but the Truth professed by us, wee cannot, wee dare not but speake; it is no strange thing to any observing man, what sad changes are laid, not onely by the world, that know not God, but also by those that thinke themselves much wronged, if they be not looked upon as the chiefe Worthies of the Church of God, and Watchmen of the Citie: But it hath fared with us from them, as from the poore Spouse seeking her Beloved, *Cant.* 5. 6, 7. They finding us out of that common road-way themselves walke, have smote us and taken away our vaile, that so wee may by them be recommended odious in the eyes of all that behold us, and in the hearts of all that thinke upon us, which they have done both in Pulpit and Print, charging us with holding Free-will, Falling away from grace, denying Originall sinne, disclaiming of Magistracy, denying to assist them either in persons or purse in any of their lawfull Commands, doing acts unseemly in the dispensing the Ordinance of Baptisme, not to be named amongst Christians: All which Charges wee disclaime as notoriously untrue, though by reason of these calumnies cast upon us, many that feare God are discouraged and forestalled in harbouring a good thought, either of us or what wee professe; and many that know not God incouraged, if they can finde the place of our meeting, to get together in Clusters to stone us, as looking upon us as a people holding such things, as that wee are not worthy to live: Wee have therefore for the cleering of the truth wee professe, that it may be at libertie, though wee be in bonds, briefly published a Confession of our Faith, as desiring all that feare God, seriously to consider whether (if they compare what wee here say and confesse in the presence of the Lord Jesus and his Saints) men have not with their tongues in Pulpit, and pens in Print, both spoken and written things that are contrary to truth; but wee know our God in his owne time will cleere our Cause, and lift up his Sonne to make him the chiefe corner-stone, though he has been (or now should be) rejected of Master Builders. And because it may be conceived, that what is here published, may be but the Judgement of some one particular Congregation, more refined then the rest; Wee doe therefore here subscribe it, some of each body in the name, and by the appointment of seven Congregations, who though wee be distinct in respect of our particular bodies, for conveniency sake, being as many as can well meete together in one place, yet are all one in Communion, holding Jesus Christ to be our head and Lord; under whose government wee desire alone to walke, in following the Lambe wheresoever he goeth; and wee beleeve the Lord will daily cause truth more to appeare in the hearts of his Saints, and make them ashamed of their folly in the Land of their Nativitie, that so they may with one shoulder, more studie to lift up the Name of the Lord Jesus, and stand for his appointments and Lawes; which is the desires and prayers of the contemned Churches of Christ in *London* for all Saints.\n\n*Subscribed in the Names of seven Churches in* London.\n\n- William Kiffen. Thomas Patience.\n- John Spilsbery. George Tipping. Samuel Richardson.\n- Thomas Skippard. Thomas Munday.\n- Thomas Gunne. John Mabbatt.\n- John Webb. Thomas Killcop.\n- Paul Hobson. Thomas Goare.\n- Joseph Phelpes. Edward Heath."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"flcf1646","kind":"confession","title":"First London Baptist Confession of Faith (second edition)","short":"1LCF","aliases":["First London Confession (1646)","1646 Confession","A Confession of Faith of seven Congregations or Churches of Christ in London"],"authors":["The seven Particular Baptist churches in London"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1646,"adopted":[]},"year":1646,"edition":"The second impression, corrected and enlarged, 1646","source":"https://books.google.com/books?id=aq1AAQAAMAAJ","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"flcf1644","relation":"revises"}],"provenance":{"witness":{"title":"A Confession of Faith Of seven Congregations or Churches of Christ in London, which are commonly (but unjustly) called Anabaptists","edition":"The second impression, corrected and enlarged, 1646","published":1646,"place":"London","catalog":["Wing C5780","ESTC R200559"],"original":"https://books.google.com/books?id=aq1AAQAAMAAJ","pdf":"https://assets.symbolics.dev/87046623204705f96505bda4354dea50aab8c159f203b88b5d0189855aa145e1/first-london-confession-of-faith-1646.pdf","sha256":"87046623204705f96505bda4354dea50aab8c159f203b88b5d0189855aa145e1","pdf_source":null},"transcription":{"from":"eebo-tcp:A80328","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_a-confession-of-faith-o_1652","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs, where A80328 is illegible or a reference doesn’t exist"},{"against":"eebo-tcp:A80329","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs, where A80328 is illegible or a reference doesn’t exist"},{"against":"scan","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word, every proof against the margin, and where each letter stands; the epistles, the conclusion and the subscribers for wording"},{"against":"https://archive.org/details/per_early-baptist_an-appendix-to-a-confes_benjamin-cox_1646","by":"Claude, for cco3","date":"2026-10-29","scope":"Benjamin Cox’s appendix (`prose/cox-appendix`), from eebo-tcp:A80728, word by word"}]},"license":"public-domain","notes":"The 1644 confession revised, “corrected and enlarged”, in 52 articles, with an epistle to Parliament (`prose/dedication`), one to the reader (`prose/preface`) and a conclusion (`prose/the-conclusion`), and subscribed for the seven churches and a French congregation, Hanserd Knollys and Benjamin Cox now among them. Printed by Matthew Simmons and sold by John Hancock (Thomason’s copy, E.319[13]). It adds articles on providence (5), on the magistracy and oaths (50) and on the resurrection (52); the 1644’s article on the King and Parliament (49) is now a note on article 48, and its last (53) is the conclusion. Each article relates to the 1644’s it revises. Imported from EEBO-TCP A80328 by `scripts/import-tcp.mjs`, its gaps first filled from the 1644 and the third impression (London, 1652, Wing C5787a), and then proofread against the scan, word by word: most of the TCP’s gaps and doubtful references read plainly there, and where the printing sets no letter in the text (articles 8, 17, 23, 26, 32, 38, 40, 42, 43, 45 and 52) the segments are joined. The references corrected are the printing’s own misprints (a verse that doesn’t exist) or the TCP’s misreadings of it; each is in the commits that made them. The printing has no page numbers: `page` is its signature (the confession runs B1r–C4v). The scan is Google’s, of the University of California, Berkeley’s copy (BX4933 .G7 A3 1646a; its loan slip and barcode are in the scan), of the same setting as Thomason’s (its title page, and A2r ending “to the Magistrate, who”, as A80328 has them); Google Books asks for a CAPTCHA before it gives the PDF. `prose/cox-appendix` is not this printing’s but a pamphlet of its own, published to go with it: *An Appendix, to a Confession of Faith, or A more full Declaration of the Faith and Judgement of Baptized Beleevers*, by Benjamin Cox, one of the subscribers (London, 1646; Wing C6713, Thomason E.364[1], dated by Thomason 30 November), which explains “A Confession of faith of seven Congregations … in 52 Articles”, this one, in twenty-two articles more. It is EEBO-TCP A80728, read word by word against EEBO’s film of Thomason’s copy on [archive.org](https://archive.org/details/per_early-baptist_an-appendix-to-a-confes_benjamin-cox_1646) (its title page is left out); the TCP’s gaps are filled from the film (“Christ”, “to”, “unbeliefe”, “faith”, “baptized disciples”, “admitted”, “1 Tim. 6.1.”) and its misreadings corrected (“a seale” for “a feale”, “Acts 2.41.42.” for “2.4.42.”, “nor communicate” for “no”, “fellowship” for “followship”, “Rom. 13.8, 9, 10.” for “9.10.”), and the printing’s “eleerly” is “cleerly”, its “1 Cor. 4.40.” (the 1 broken) 14.40, and its “hu bands” “husbands”. SVRBC’s baptistconfession.org printed it, modernized, as the 1689 confession’s appendix; the 1677 printing’s own appendix, on baptism, is `lbcf1677`’s."},"chapter_count":52,"paragraph_count":52,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/flcf1646","chapters":[{"number":1,"title":"Article 1","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"The Lord our God is but one God, whose subsistence is in himselfe; whose essence cannot be comprehended by any but himselfe; who only hath immortalitie, dwelling in the light which no man can approach unto; who is in himselfe most holy, every way infinite, in greatnesse, wisdome, power, love; mercifull and gracious, long-suffering and abundant in goodnesse and truth, who giveth being, moving, and preservation to all creatures.","segments":[{"text":"The Lord our God is but one God, whose","proofs":["1 Corinthians 8:6","Isaiah 44:6","46:9"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]},{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"46:9","osis":["Isa.46.9"]}],"note":null},{"text":"subsistence is in himselfe; whose essence cannot be comprehended by any but himselfe; who only hath immortalitie,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"dwelling in the light which no man can approach unto; who is in himselfe most","proofs":["1 Timothy 6:16"],"refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"note":null},{"text":"holy, every way","proofs":["Isaiah 43:15"],"refs":[{"printed":"Isaiah 43:15","osis":["Isa.43.15"]}],"note":null},{"text":"infinite, in","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"greatnesse,","proofs":["Deuteronomy 32:3"],"refs":[{"printed":"Deuteronomy 32:3","osis":["Deut.32.3"]}],"note":null},{"text":"wisdome,","proofs":["Job 36:5"],"refs":[{"printed":"Job 36:5","osis":["Job.36.5"]}],"note":null},{"text":"power, love;","proofs":["Jeremiah 10:12"],"refs":[{"printed":"Jeremiah 10:12","osis":["Jer.10.12"]}],"note":null},{"text":"mercifull and gracious, long-suffering and abundant in goodnesse and truth, who giveth","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null},{"text":"being, moving, and preservation to all creatures.","proofs":["Acts 17:28","Romans 11:36"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"relations":{"flcf1644":["1.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"The Lord our","position":null},{"text":"whose subsistence is in himselfe; whose essence cannot be comprehended by any but himselfe; who only hath immortalitie, dwelling in the light which no man can approach unto; who is in himselfe most holy, every way infinite, in greatnesse, wisdome, power, love; mercifull","position":null},{"text":"gracious, long-suffering and abundant in goodnesse and truth, who giveth being, moving, and preservation to","position":null},{"text":"creatures.","position":null}]}],"page":"B1r","leaf":12}]},{"number":2,"title":"Article 2","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"In this divine and infinite being, there is the Father, the Word, and the holy Spirit, each having the whole divine essence, yet the essence undivided; all infinite without any beginning, therefore but one God, who is not to be divided in nature, and being, but distinguished by severall peculiar relative properties.","segments":[{"text":"In this divine and infinite being, there is the Father, the","proofs":["1 Corinthians 1:3"],"refs":[{"printed":"1 Corinthians 1:3","osis":["1Cor.1.3"]}],"note":null},{"text":"Word, and the","proofs":["John 1:1"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]}],"note":null},{"text":"holy Spirit, each having the whole divine","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":null},{"text":"essence, yet the essence undivided; all infinite without any beginning, therefore but","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"one God, who is not to be divided in nature, and being, but distinguished by severall peculiar relative properties.","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null}],"relations":{"flcf1644":["2.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"divine and infinite being,","position":null},{"text":"Word,","position":null},{"text":"each having","position":null},{"text":"whole divine essence, yet the essence undivided; all infinite without any beginning, therefore but one God, who is not to be divided in nature,","position":null},{"text":"being, but distinguished by severall peculiar relative properties.","position":null}]}],"page":"B1r","leaf":12}]},{"number":3,"title":"Article 3","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"God hath decreed in himselfe before the world was concerning all things, whether necessary, accidentall or voluntary, with all the circumstances of them, to worke, dispose, and bring about all things according to the counsell of his own will, to his glory: (yet without being the Author of sin, or having fellowship with any therein) in which appeares his wisdome in disposing all things, unchangeablenesse, power, and faithfulnesse in accomplishing his decree: and God hath before the foundation of the world, foreordained some men to eternall life, through Jesus Christ, to the praise and glory of his grace; leaving the rest in their sin to their just condemnation, to the praise of his justice.","segments":[{"text":"God hath decreed in himselfe before the world was concerning all things,","proofs":["Isaiah 46:10","Ephesians 1:11","Romans 11:33"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"whether necessary,","proofs":["Psalm 115:3","135:6"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"135:6","osis":["Ps.135.6"]}],"note":null},{"text":"accidentall or voluntary, with all the circumstances of them, to worke, dispose, and bring about all things according to the counsell of his own will, to his glory: (yet without being the Author of sin, or having fellowship with any therein) in which appeares his wisdome in disposing all things, unchangeablenesse, power, and faithfulnesse in accomplishing his decree: and God hath before the foundation of the world, foreordained some men to eternall life, through Jesus Christ, to the praise and glory of his grace; leaving the rest in their sin to their just condemnation, to the praise of his justice.","proofs":["Psalm 33:15","1 Samuel 10:9, 26","Proverbs 21:6","Exodus 21:13","Proverbs 16:33","Psalm 144","Isaiah 45:7","Jeremiah 14:22","Matthew 6:28, 30","Colossians 1:16–17","Numbers 23:19–20","Romans 3:4","Jeremiah 10:10","Ephesians 1:4–5","Jude 4, 6","Proverbs 16:4"],"refs":[{"printed":"Psalm 33:15","osis":["Ps.33.15"]},{"printed":"1 Samuel 10:9, 26","osis":["1Sam.10.9","1Sam.10.26"]},{"printed":"Proverbs 21:6","osis":["Prov.21.6"]},{"printed":"Exodus 21:13","osis":["Exod.21.13"]},{"printed":"Proverbs 16:33","osis":["Prov.16.33"]},{"printed":"Psalm 144","osis":["Ps.144"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]},{"printed":"Jeremiah 14:22","osis":["Jer.14.22"]},{"printed":"Matthew 6:28, 30","osis":["Matt.6.28","Matt.6.30"]},{"printed":"Colossians 1:16–17","osis":["Col.1.16-Col.1.17"]},{"printed":"Numbers 23:19–20","osis":["Num.23.19-Num.23.20"]},{"printed":"Romans 3:4","osis":["Rom.3.4"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]},{"printed":"Jude 4, 6","osis":["Jude.1.4","Jude.1.6"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"relations":{"flcf1644":["3.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"before the world was concerning","position":null},{"text":"whether necessary, accidentall or voluntary, with all the circumstances of them,","position":null},{"text":"worke, dispose,","position":null},{"text":"bring about all things","position":null},{"text":"his glory: (yet without being","position":null},{"text":"Author","position":null},{"text":"sin, or having fellowship with any therein)","position":null},{"text":"appeares","position":null},{"text":"in disposing all things, unchangeablenesse, power,","position":null},{"text":"in accomplishing his","position":null},{"text":"and","position":3},{"text":"sin","position":3}]}],"page":"B1r","leaf":12}]},{"number":4,"title":"Article 4","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"In the beginning God made all things very good; created man after his own image, filled with all meet perfection of nature, and free from all sin; but long he abode not in this honour, Satan using the subtilty of the Serpent to seduce first Eve, then by her seducing Adam; who without any compulsion, in eating the forbidden fruit, transgressed the command of God, and fell, whereby death came upon all his posterity, who now are conceived in sin, and by nature the children of wrath, the servants of sin, the subjects of death, and other miseries in this world, and for ever, unlesse the Lord Jesus Christ set them free.","segments":[{"text":"In the beginning God made all things very good; created man after his own","proofs":["Genesis 1:1","Colossians 1:16","Isaiah 45:12"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Isaiah 45:12","osis":["Isa.45.12"]}],"note":null},{"text":"image, filled with all meet perfection of nature, and free from all sin; but","proofs":["1 Corinthians 15:45–46"],"refs":[{"printed":"1 Corinthians 15:45–46","osis":["1Cor.15.45-1Cor.15.46"]}],"note":null},{"text":"long he abode not in this honour, Satan using the subtilty of the","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Serpent to seduce first Eve, then by her seducing Adam; who without any compulsion, in eating the forbidden fruit,","proofs":["Genesis 3:1, 4–5","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:1, 4–5","osis":["Gen.3.1","Gen.3.4-Gen.3.5"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"transgressed the command of God, and fell, whereby","proofs":["1 Timothy 2:14"],"refs":[{"printed":"1 Timothy 2:14","osis":["1Tim.2.14"]}],"note":null},{"text":"death came upon all his posterity, who now are conceived in sin, and by nature the children of wrath, the servants of sin, the subjects of","proofs":["Galatians 3:22"],"refs":[{"printed":"Galatians 3:22","osis":["Gal.3.22"]}],"note":null},{"text":"death, and other miseries in this world, and for ever, unlesse the Lord Jesus Christ set them free.","proofs":["Romans 5:12, 18–19","6:22","Ephesians 2:3"],"refs":[{"printed":"Romans 5:12, 18–19","osis":["Rom.5.12","Rom.5.18-Rom.5.19"]},{"printed":"6:22","osis":["Rom.6.22"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null}],"relations":{"flcf1644":["4.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"filled","position":null},{"text":"meet","position":null},{"text":"nature,","position":null},{"text":"sin;","position":null},{"text":"Satan using","position":null},{"text":"y","position":2},{"text":"to seduce","position":null},{"text":"by her seducing","position":null},{"text":"who without any compulsion, in eating the forbidden fruit, transgressed the command of God,","position":null},{"text":"fell, whereby","position":null},{"text":"his posterity, who now","position":null},{"text":"sin,","position":1},{"text":"the","position":7},{"text":"the","position":8},{"text":"sin, the","position":null},{"text":"miseries","position":null},{"text":"unlesse","position":null},{"text":"Lord Jesus","position":null},{"text":"set them free.","position":null}]}],"page":"B1v","leaf":14}]},{"number":5,"title":"Article 5","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"God in his infinite power and wisdome, doth dispose all things to the end for which they were created, that neither good nor evill befals any by chance, or without his providence; And that whatsoever befals the Elect, is by his appointment, for his glory, and their good.","segments":[{"text":"God in his infinite power and wisdome, doth","proofs":["Job 38:11"],"refs":[{"printed":"Job 38:11","osis":["Job.38.11"]}],"note":null},{"text":"dispose all things to the end for which they were created, that neither good nor evill befals any by chance, or without his","proofs":["Isaiah 46:10–11","Ecclesiastes 3:14"],"refs":[{"printed":"Isaiah 46:10–11","osis":["Isa.46.10-Isa.46.11"]},{"printed":"Ecclesiastes 3:14","osis":["Eccl.3.14"]}],"note":null},{"text":"providence; And that whatsoever befals the Elect, is by his appointment, for his glory, and their","proofs":["Matthew 10:29–30","Exodus 21:13","Proverbs 16:33"],"refs":[{"printed":"Matthew 10:29–30","osis":["Matt.10.29-Matt.10.30"]},{"printed":"Exodus 21:13","osis":["Exod.21.13"]},{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null},{"text":"good.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"relations":{},"diffs":[],"page":"B1v","leaf":14}]},{"number":6,"title":"Article 6","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"All the Elect being loved of God with an everlasting love, are redeemed, quickned, and saved, not by themselves, nor their owne workes, lest any man should boast, but onely and wholly by God, of his free grace and mercy through Jesus Christ, who is made unto us by God, wisdome, righteousnesse, sanctification, and redemption, and all in all, that he that rejoyceth, might rejoyce in the Lord.","segments":[{"text":"All the Elect being loved of God with an everlasting love, are","proofs":["Jeremiah 31:2"],"refs":[{"printed":"Jeremiah 31:2","osis":["Jer.31.2"]}],"note":null},{"text":"redeemed, quickned, and saved, not by themselves, nor their owne workes, lest any man should boast, but onely and wholly by God, of his free","proofs":["Ephesians 1:3, 7","2:4, 9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:3, 7","osis":["Eph.1.3","Eph.1.7"]},{"printed":"2:4, 9","osis":["Eph.2.4","Eph.2.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"grace and mercy through Jesus Christ, who is made unto us by God,","proofs":["Acts 13:38","2 Corinthians 5:21","Jeremiah 9:23–24"],"refs":[{"printed":"Acts 13:38","osis":["Acts.13.38"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]}],"note":null},{"text":"wisdome, righteousnesse, sanctification, and redemption, and all in all, that he that rejoyceth, might rejoyce in the Lord.","proofs":["1 Corinthians 1:30–31","Jeremiah 23:6"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]}],"note":null}],"relations":{"flcf1644":["5.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"being loved of","position":null},{"text":"nor","position":null},{"text":"onely and","position":null},{"text":"mercy","position":null},{"text":"by God,","position":2},{"text":"and all in all,","position":null},{"text":"might","position":null}]}],"page":"B1v","leaf":14}]},{"number":7,"title":"Article 7","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"And this is life eternall, that we might know him the onely true God, and Jesus Christ whom hee hath sent. And on the contrary, the Lord will render vengeance in flaming fire, to them that know not God, and obey not the Gospell of Jesus Christ.","segments":[{"text":"And this is life eternall, that we might know him the onely true God, and Jesus Christ whom hee hath sent. And","proofs":["John 17:3","Hebrews 5:9"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Hebrews 5:9","osis":["Heb.5.9"]}],"note":null},{"text":"on the contrary, the Lord will render vengeance in flaming fire, to them that know not God, and obey not the Gospell of Jesus Christ.","proofs":["1 Thessalonians 1:8","John 6:36"],"refs":[{"printed":"1 Thessalonians 1:8","osis":["1Thess.1.8"]},{"printed":"John 6:36","osis":["John.6.36"]}],"note":null}],"relations":{"flcf1644":["6.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"And","position":1},{"text":"that we might","position":null},{"text":"him","position":null},{"text":"Jesus Christ","position":1},{"text":"l","position":9}]}],"page":"B2r","leaf":14}]},{"number":8,"title":"Article 8","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"The rule of this knowledge, faith, and obedience, concerning the worship of God, in which is contained the whole duty of man, is (not mens lawes, or unwritten traditions, but) onely the word of God contained in the holy Scriptures, in which is plainly recorded whatsoever is needfull for us to know, beleeve, and practise, which are the onely rule of holinesse and obedience for all Saints, at all times, in all places to bee observed.","segments":[{"text":"The rule of this knowledge, faith, and obedience, concerning the worship of God, in which is contained the whole duty of man, is (not mens lawes, or unwritten traditions, but) onely the word of God contained in the holy","proofs":["Colossians 2:23","Matthew 15:9, 6"],"refs":[{"printed":"Colossians 2:23","osis":["Col.2.23"]},{"printed":"Matthew 15:9, 6","osis":["Matt.15.9","Matt.15.6"]}],"note":null},{"text":"Scriptures, in which is plainly recorded whatsoever is needfull for us to know, beleeve, and practise, which are the onely rule of holinesse and obedience for all Saints, at all times, in all places to bee observed.","proofs":["John 5:39","2 Timothy 3:15–17","Isaiah 8:20","Galatians 1:8–9","Acts 3:22–23"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"Acts 3:22–23","osis":["Acts.3.22-Acts.3.23"]}],"note":null}],"relations":{"flcf1644":["7.1","8.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"in which is contained the whole duty of man,","position":null},{"text":"mens","position":null},{"text":"unwritten","position":null},{"text":"holy","position":null},{"text":"which is","position":2},{"text":"recorded","position":null},{"text":"is","position":5},{"text":"practise, which are","position":null},{"text":"onely rule of holinesse","position":null},{"text":"obedience for all Saints, at all times,","position":null},{"text":"places","position":null},{"text":"bee observed.","position":null}]}],"page":"B2r","leaf":14}]},{"number":9,"title":"Article 9","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"The Lord Jesus Christ, of whom Moses and the Prophets wrote, the Apostles preached, hee is the Son of God, the brightnesse of his glory, &c. by whom hee made the world, who upholdeth and governeth all things that he hath made; who also when the fulnesse of time was come, was made of a woman, of the Tribe of Judah, of the seed of Abraham and David; to wit, of the virgin Mary, the holy Spirit coming down upon her, the power of the most High over-shadowing her, and he was also tempted as we are, yet without sin.","segments":[{"text":"The Lord Jesus Christ, of whom Moses and the Prophets wrote, the Apostles preached, hee is the","proofs":["Genesis 3:15","22:18","49:10","Daniel 7:13","9:24–26"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"22:18","osis":["Gen.22.18"]},{"printed":"49:10","osis":["Gen.49.10"]},{"printed":"Daniel 7:13","osis":["Dan.7.13"]},{"printed":"9:24–26","osis":["Dan.9.24-Dan.9.26"]}],"note":null},{"text":"Son of God, the brightnesse of his glory, &c. by whom hee made the world, who upholdeth and governeth all things that he hath made; who also when the","proofs":["Proverbs 8:23","John 1:1–3","Hebrews 1:8"],"refs":[{"printed":"Proverbs 8:23","osis":["Prov.8.23"]},{"printed":"John 1:1–3","osis":["John.1.1-John.1.3"]},{"printed":"Hebrews 1:8","osis":["Heb.1.8"]}],"note":null},{"text":"fulnesse of time was come, was made of a woman, of the Tribe of Judah, of the seed of Abraham and David; to wit, of the virgin Mary, the holy Spirit coming down upon her, the power of the most High over-shadowing her, and he was also tempted as we are, yet without sin.","proofs":["Galatians 4:4","Hebrews 7:14","Revelation 5:5","Genesis 49:9–10","Romans 1:3","9:10","Matthew 1:16","Luke 3:23, 26","Hebrews 2:16","Isaiah 53:3–5","Hebrews 4:15"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Hebrews 7:14","osis":["Heb.7.14"]},{"printed":"Revelation 5:5","osis":["Rev.5.5"]},{"printed":"Genesis 49:9–10","osis":["Gen.49.9-Gen.49.10"]},{"printed":"Romans 1:3","osis":["Rom.1.3"]},{"printed":"9:10","osis":["Rom.9.10"]},{"printed":"Matthew 1:16","osis":["Matt.1.16"]},{"printed":"Luke 3:23, 26","osis":["Luke.3.23","Luke.3.26"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]},{"printed":"Isaiah 53:3–5","osis":["Isa.53.3-Isa.53.5"]},{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null}],"relations":{"flcf1644":["9.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Christ,","position":null},{"text":"hee","position":1},{"text":"Son","position":null},{"text":"&c.","position":null},{"text":"who","position":3},{"text":"th","position":7},{"text":"things that","position":null},{"text":"the virgin","position":null},{"text":"coming down","position":null},{"text":"he","position":22},{"text":"tempted as we are, yet without sin.","position":null}]}],"page":"B2r","leaf":14}]},{"number":10,"title":"Article 10","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"Jesus Christ is made the Mediator of the new and everlasting Covenant of grace between God and Man, ever to be perfectly and fully the Prophet, Priest, and King of the Church of God for evermore.","segments":[{"text":"Jesus Christ is made the Mediator of the new and everlasting Covenant of grace between God and Man, ever to be","proofs":["1 Timothy 2:5","Hebrews 9:15","John 14:6"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]},{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"perfectly and fully the Prophet, Priest, and King of the Church of God for evermore.","proofs":["Isaiah 9:6–7"],"refs":[{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]}],"note":null}],"relations":{"flcf1644":["10.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"and","position":1},{"text":"ever","position":2}]}],"page":"B2r","leaf":14}]},{"number":11,"title":"Article 11","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Unto this office he was appointed by God from everlasting, and in respect of his manhood, from the womb called, separated, and anointed most fully and abundantly with all gifts necessary, God having without measure powred out his Spirit upon him.","segments":[{"text":"Unto this office he was appointed by God from everlasting, and in respect of his manhood, from the womb called, separated, and","proofs":["Proverbs 8:23","Isaiah 42:6","49:1, 5"],"refs":[{"printed":"Proverbs 8:23","osis":["Prov.8.23"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]},{"printed":"49:1, 5","osis":["Isa.49.1","Isa.49.5"]}],"note":null},{"text":"anointed most fully and abundantly with all gifts necessary, God having without measure powred out his Spirit upon him.","proofs":["Isaiah 11:2–5","61:1–2","Luke 4:17, 22","John 1:14, 16","3:34"],"refs":[{"printed":"Isaiah 11:2–5","osis":["Isa.11.2-Isa.11.5"]},{"printed":"61:1–2","osis":["Isa.61.1-Isa.61.2"]},{"printed":"Luke 4:17, 22","osis":["Luke.4.17","Luke.4.22"]},{"printed":"John 1:14, 16","osis":["John.1.14","John.1.16"]},{"printed":"3:34","osis":["John.3.34"]}],"note":null}],"relations":{"flcf1644":["11.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"appointed by God","position":null},{"text":"powred out his","position":null}]}],"page":"B2v","leaf":16}]},{"number":12,"title":"Article 12","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"Concerning his Mediatorship, the Scripture holds forth Christs call to his office: For none takes this honour upon him, but he that is called of God as was Aaron, it being an action of God, whereby a speciall promise being made, he ordains his Son to this office; which promise is, that Christ should be made a sacrifice for sinne, that he should see his seed, and prolong his dayes, and the pleasure of the Lord shall prosper in his hand, all of meer free and absolute grace towards Gods elect, and without any condition foreseene in them to procure it.","segments":[{"text":"Concerning his Mediatorship, the Scripture holds forth Christs call to his office: For none takes this honour upon him, but he that is called of God as was Aaron, it being an action of God, whereby a speciall promise being made, he ordains his Son to this office; which promise is, that Christ should be made a sacrifice for sinne, that he should see his","proofs":["Hebrews 5:4–6"],"refs":[{"printed":"Hebrews 5:4–6","osis":["Heb.5.4-Heb.5.6"]}],"note":null},{"text":"seed, and prolong his dayes, and the pleasure of the Lord shall prosper in his hand,","proofs":["Isaiah 53:10–11"],"refs":[{"printed":"Isaiah 53:10–11","osis":["Isa.53.10-Isa.53.11"]}],"note":null},{"text":"all of meer free and absolute grace towards Gods elect, and without any condition foreseene in them to procure it.","proofs":["John 3:16","Romans 8:32"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null}],"relations":{"flcf1644":["12.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Concerning his Mediatorship,","position":null},{"text":"Christs","position":null},{"text":"his","position":2},{"text":"For","position":null},{"text":"upon him,","position":null},{"text":"promise","position":1},{"text":"Son","position":null},{"text":"promise","position":2},{"text":"should","position":2},{"text":"meer free and absolute","position":null},{"text":"towards Gods elect, and","position":null},{"text":"foreseene","position":null},{"text":"them to procure it.","position":null}]}],"page":"B2v","leaf":16}]},{"number":13,"title":"Article 13","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"This office to bee Mediator, that is, to bee Prophet, Priest, and King of the Church of God, is so proper to Christ, that neither in whole, or any part thereof, it cannot be transferred from him to any other.","segments":[{"text":"This office to bee Mediator, that is, to bee Prophet, Priest, and King of the Church of God, is so proper to Christ, that neither in whole, or any part thereof, it cannot be transferred from him to any other.","proofs":["1 Timothy 2:5","Hebrews 7:24","Daniel 7:14","Acts 4:12","Luke 1:33","John 14:6"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Hebrews 7:24","osis":["Heb.7.24"]},{"printed":"Daniel 7:14","osis":["Dan.7.14"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]},{"printed":"John 14:6","osis":["John.14.6"]}],"note":null}],"relations":{"flcf1644":["13.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"that","position":2},{"text":"or","position":2},{"text":"cannot","position":null}]}],"page":"B2v","leaf":16}]},{"number":14,"title":"Article 14","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"This office to which Christ is called, is threefold, as a Prophet, Priest, and King: this number and order of offices is necessary; for in respect of our ignorance, we stand in need of his Propheticall office. And in respect of our great alienation from God, wee need his Priestly office to reconcile us: and in respect of our aversnesse and utter inability to return to God, wee need his Kingly office, to convince, subdue, draw, uphold and preserve us to his heavenly Kingdome.","segments":[{"text":"This office to which Christ is called, is threefold, as a Prophet,","proofs":["Deuteronomy 8:15","Acts 3:22–23"],"refs":[{"printed":"Deuteronomy 8:15","osis":["Deut.8.15"]},{"printed":"Acts 3:22–23","osis":["Acts.3.22-Acts.3.23"]}],"note":null},{"text":"Priest, and","proofs":["Hebrews 3:1","4:14–15"],"refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]},{"printed":"4:14–15","osis":["Heb.4.14-Heb.4.15"]}],"note":null},{"text":"King: this number and order of offices is necessary; for in respect of our","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null},{"text":"ignorance, we stand in need of his Propheticall office. And in respect of our great","proofs":["2 Corinthians 5:20","Acts 26:18"],"refs":[{"printed":"2 Corinthians 5:20","osis":["2Cor.5.20"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"alienation from God, wee need his Priestly office to reconcile us: and in respect of our aversnesse and utter inability to return to God, wee need his Kingly office, to","proofs":["Colossians 1:21"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"convince,","proofs":["John 16:8"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"note":null},{"text":"subdue,","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"draw,","proofs":["Song of Solomon 1:3","John 6:44"],"refs":[{"printed":"Song of Solomon 1:3","osis":["Song.1.3"]},{"printed":"John 6:44","osis":["John.6.44"]}],"note":null},{"text":"uphold and","proofs":["Philippians 4:13"],"refs":[{"printed":"Philippians 4:13","osis":["Phil.4.13"]}],"note":null},{"text":"preserve us to his heavenly Kingdome.","proofs":["2 Timothy 4:18"],"refs":[{"printed":"2 Timothy 4:18","osis":["2Tim.4.18"]}],"note":null}],"relations":{"flcf1644":["14.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"is","position":3},{"text":"as","position":null},{"text":"and","position":1},{"text":"necessary; for in respect of our","position":null},{"text":"we","position":1},{"text":"his Propheticall office. And in respect of our great alienation from God, wee need his","position":null},{"text":"us: and in respect of","position":null},{"text":"aversnesse and","position":null},{"text":"n","position":22},{"text":"God, wee","position":2},{"text":"convince, subdue, draw, uphold","position":null},{"text":"preserve us to his heavenly Kingdome.","position":null}]}],"page":"B2v","leaf":16}]},{"number":15,"title":"Article 15","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Concerning the prophesie of Christ, it is that whereby hee hath revealed the will of God, whatsoever is needfull for his servants to know and obey; and therefore he is called not onely a Prophet and Doctor, and the Apostle of our profession, and the Angel of the covenant, but also the very wisdome of God, in whom are hid all the treasures of wisdome and knowledge, who for ever continueth revealing the same truth of the Gospel to his people.","segments":[{"text":"Concerning the prophesie of Christ, it is that whereby hee hath revealed the will of God, whatsoever is needfull for his servants to know and","proofs":["John 1:18","12:49–50","15","17:8","Deuteronomy 18:15"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"12:49–50","osis":["John.12.49-John.12.50"]},{"printed":"15","osis":["John.15"]},{"printed":"17:8","osis":["John.17.8"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]}],"note":null},{"text":"obey; and therefore he is called not onely a Prophet and Doctor, and the","proofs":["Matthew 23:10"],"refs":[{"printed":"Matthew 23:10","osis":["Matt.23.10"]}],"note":null},{"text":"Apostle of our profession, and the","proofs":["Hebrews 3:1"],"refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]}],"note":null},{"text":"Angel of the covenant, but also the very","proofs":["Malachi 3:1"],"refs":[{"printed":"Malachi 3:1","osis":["Mal.3.1"]}],"note":null},{"text":"wisdome of God, in whom are hid all the treasures of wisdome and knowledge, who for ever continueth revealing the same truth of the Gospel to his people.","proofs":["1 Corinthians 1:24","Colossians 2:3"],"refs":[{"printed":"1 Corinthians 1:24","osis":["1Cor.1.24"]},{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null}],"relations":{"flcf1644":["15.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Concerning","position":null},{"text":"whatsoever","position":null},{"text":"he","position":7},{"text":"in whom are hid all","position":null},{"text":"knowledge, who for ever continueth revealing the same truth of the Gospel to his people.","position":null}]}],"page":"B3r","leaf":16}]},{"number":16,"title":"Article 16","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"That hee might bee a Prophet every way compleat, it was necessary hee should bee God, and also that hee should be man: for unlesse he had been God, he could never have perfectly understood the will of God; and unlesse he had been man, hee could not sutably have unfolded it in his own person to men.","segments":[{"text":"That hee might bee a Prophet every way compleat, it was necessary hee should bee God, and also that hee should be man: for unlesse he had been God, he could never have perfectly understood the will of God; and unlesse he had been man, hee could not sutably have unfolded it in his own person to men.","proofs":["John 1:18","Acts 3:22","Deuteronomy 18:15","Hebrews 1:1"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":"That Jesus Christ is God, is wonderfull clearly expressed in the Scriptures: he is called, The mighty God, Isa. 9. 6. That Word was God, Joh. 1. 1. Christ who is God over all Rom. 9. 5. God manifested in the flesh, 1 Tim. 3. 16. The same is very God, 1 John 5. 20. He is the first Rev. 1. 8. he gives being to all things, and without him was nothing made, John 1. 2. he forgiveth sins, Matth. 9. 6. he is before Abraham, Ioh. 8. 58. he was and is, and ever will be the same Heb. 13 8. he is alwayes with his to the end of the world, Mat. 28. 20. which could not be said of Iesus Christ, if he were not God. And to the Sonne he saith, Thy Throne, O God, is for ever and ever, Heb. 1. 8. Iohn 1. 18. Also, Christ is not onely perfectly God, but perfect Man made of a woman, Gal. 4. 4. made of the seed of David, Rom. 1. 3. Coming out of the loyns of David, Acts 2: 30. of Iesse and Iudah, Acts 13. 23. In that the children were partakers of flesh and bloud, hee himselfe likewise took part with them, Heb. 2. 14. he took not on him the nature of Angels, but the seed of Abraham, v. 16. So that we are bone of his bone, and flesh of his flesh. Eph. 5. 30 So that, he that sanctifieth, and they that are sanctified, are all of one, Heb. 2. 11. See Act. 3. 22. Deut. 18. 15. Heb. 1. 1."}],"relations":{"flcf1644":["16.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"sutably","position":null},{"text":"men.","position":null}]}],"page":"B3r","leaf":16}]},{"number":17,"title":"Article 17","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Concerning his Priesthood, Christ having sanctified himselfe, hath appeared once to put away sinne by that one offering of himselfe a sacrifice for sinne, by which he hath fully finished and suffered all things God required for the salvation of his elect, and removed all Rites and Shadowes, &c. And is now entred within the vaile into the Holy of Holies, which is the presence of God. Also, he makes his people a spirituall House, an holy Priesthood, to offer up spirituall Sacrifice acceptable to God through him. Neither doth the Father accept, or Christ offer to the Father any other worship or worshippers.","segments":[{"text":"Concerning his Priesthood, Christ having sanctified himselfe, hath appeared once to put away sinne by that one offering of himselfe a sacrifice for sinne, by which he hath fully finished and suffered all things God required for the salvation of his elect, and removed all Rites and Shadowes, &c. And is now entred within the vaile into the Holy of Holies, which is the presence of God. Also, he makes his people a spirituall House, an holy Priesthood, to offer up spirituall Sacrifice acceptable to God through him. Neither doth the Father accept, or Christ offer to the Father any other worship or worshippers.","proofs":["John 17:19","Hebrews 5:7–9","10:12","Romans 5:19","Ephesians 5:2","Colossians 1:20","Ephesians 2:14–16","Romans 8:34","Hebrews 9:24","8:1","1 Peter 2:5","John 4:23–24"],"refs":[{"printed":"John 17:19","osis":["John.17.19"]},{"printed":"Hebrews 5:7–9","osis":["Heb.5.7-Heb.5.9"]},{"printed":"10:12","osis":["Heb.10.12"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]},{"printed":"Colossians 1:20","osis":["Col.1.20"]},{"printed":"Ephesians 2:14–16","osis":["Eph.2.14-Eph.2.16"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Hebrews 9:24","osis":["Heb.9.24"]},{"printed":"8:1","osis":["Heb.8.1"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]}],"note":null}],"relations":{"flcf1644":["17.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Concerning","position":null},{"text":"having sanctified himselfe,","position":null},{"text":"that one","position":null},{"text":"a sacrifice for sinne, by which he","position":null},{"text":"finished","position":null},{"text":"required for","position":null},{"text":"salvation","position":null},{"text":"and","position":3},{"text":"&c.","position":null},{"text":"Holies, which","position":null},{"text":"Also,","position":null}]}],"page":"B3r","leaf":16}]},{"number":18,"title":"Article 18","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"This Priesthood was not legall or temporary, but according to the order of Melchisedec, and is stable and perfect, not for a time, but for ever, which is suteable to Jesus Christ, as to him that ever liveth: Christ was the Priest, Sacrifice and Altar: hee was a Priest according to both natures; he was a Sacrifice according to his humane nature; whence in Scripture it is attributed to his body, to his bloud: yet the effectualnesse of this Sacrifice did depend upon his divine nature, therefore it is called the bloud of God. Hee was the Altar according to his divine nature, it belonging to the Altar to sanctifie that which is offered upon it, and so it ought to be of greater dignity then the Sacrifice it selfe.","segments":[{"text":"This Priesthood was not legall or temporary, but according to the order of Melchisedec, and is stable and perfect, not for a","proofs":["Hebrews 7:17"],"refs":[{"printed":"Hebrews 7:17","osis":["Heb.7.17"]}],"note":null},{"text":"time, but for ever, which is suteable to Jesus Christ, as to him that ever liveth: Christ was the Priest, Sacrifice and Altar: hee was a Priest according to both natures; he was a Sacrifice according to his humane nature; whence in","proofs":["Hebrews 7:16, 18–21, 24–25"],"refs":[{"printed":"Hebrews 7:16, 18–21, 24–25","osis":["Heb.7.16","Heb.7.18-Heb.7.21","Heb.7.24-Heb.7.25"]}],"note":null},{"text":"Scripture it is attributed to his body, to his","proofs":["Hebrews 5:6"],"refs":[{"printed":"Hebrews 5:6","osis":["Heb.5.6"]}],"note":null},{"text":"bloud: yet the effectualnesse of this Sacrifice did depend upon his divine nature, therefore it is called the bloud of God. Hee was the Altar according to his","proofs":["Hebrews 10:10","1 Peter 1:18–19","Colossians 1:20, 22"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"Colossians 1:20, 22","osis":["Col.1.20","Col.1.22"]}],"note":null},{"text":"divine nature, it belonging to the","proofs":["Hebrews 9:13","Acts 20:28"],"refs":[{"printed":"Hebrews 9:13","osis":["Heb.9.13"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null},{"text":"Altar to sanctifie that which is offered upon it, and so it ought to be of greater dignity then the Sacrifice it selfe.","proofs":["Hebrews 9:14","13:10, 12, 15","Matthew 23:17","John 17:19"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"13:10, 12, 15","osis":["Heb.13.10","Heb.13.12","Heb.13.15"]},{"printed":"Matthew 23:17","osis":["Matt.23.17"]},{"printed":"John 17:19","osis":["John.17.19"]}],"note":null}],"relations":{"flcf1644":["18.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"and","position":1},{"text":"which is suteable","position":null},{"text":"Jesus","position":null},{"text":"as to","position":null},{"text":"a","position":17},{"text":"u","position":10},{"text":"effectualnesse of","position":null},{"text":"therefore it is called","position":null},{"text":"bloud","position":2}]}],"page":"B3v","leaf":18}]},{"number":19,"title":"Article 19","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"Concerning his Kingly office, Christ being risen from the dead, and ascended into heaven, and having all power in heaven and earth, he doth spiritually governe his Church, and doth exercise his power over all Angels and men, good and bad, to the preservation and salvation of the elect, and to the over-ruling and destruction of his enemies. By this Kingly power he applieth the benefits, virtue, and fruits of his Prophesie and Priesthood to his elect, subduing their sinnes, preserving and strengthening them in all their conflicts against Satan, the World, and the Flesh, keeping their hearts in faith and filiall feare by his spirit: by this his mighty power he ruleth the vessels of wrath, using, limiting and restraining them as it seems good to his infinite wisdome.","segments":[{"text":"Concerning his Kingly office, Christ being risen from the dead, and ascended into heaven, and having all power in heaven and earth, he doth spiritually governe his Church, and doth exercise his power over all Angels and men, good and bad, to the preservation and salvation of the elect, and to the over-ruling and destruction of his enemies. By this Kingly power he applieth the benefits, virtue, and fruits of his Prophesie and Priesthood to his elect, subduing their sinnes, preserving and strengthening them in all their conflicts against Satan, the World, and the Flesh, keeping their hearts in faith and filiall feare by his spirit: by this his mighty power he ruleth the vessels of wrath, using, limiting and restraining them as it seems good to his infinite wisdome.","proofs":["1 Corinthians 15:4","1 Peter 3:21–22","Matthew 28:18–20","Luke 24:51","Acts 1:1","5:30–31","John 19:36","Romans 14:9","John 5:26–27","Romans 5:6–8","14:17","Galatians 5:22–23","Mark 1:27","Hebrews 1:14","John 16:15","Job 1:8","Romans 1:21, 27, 18","Ephesians 4:17–18","2 Peter 2"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]},{"printed":"1 Peter 3:21–22","osis":["1Pet.3.21-1Pet.3.22"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]},{"printed":"Luke 24:51","osis":["Luke.24.51"]},{"printed":"Acts 1:1","osis":["Acts.1.1"]},{"printed":"5:30–31","osis":["Acts.5.30-Acts.5.31"]},{"printed":"John 19:36","osis":["John.19.36"]},{"printed":"Romans 14:9","osis":["Rom.14.9"]},{"printed":"John 5:26–27","osis":["John.5.26-John.5.27"]},{"printed":"Romans 5:6–8","osis":["Rom.5.6-Rom.5.8"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]},{"printed":"Mark 1:27","osis":["Mark.1.27"]},{"printed":"Hebrews 1:14","osis":["Heb.1.14"]},{"printed":"John 16:15","osis":["John.16.15"]},{"printed":"Job 1:8","osis":["Job.1.8"]},{"printed":"Romans 1:21, 27, 18","osis":["Rom.1.21","Rom.1.27","Rom.1.18"]},{"printed":"Ephesians 4:17–18","osis":["Eph.4.17-Eph.4.18"]},{"printed":"2 Peter 2","osis":["2Pet.2"]}],"note":null}],"relations":{"flcf1644":["19.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Concerning","position":null},{"text":"Kingly office,","position":null},{"text":"and","position":1},{"text":"and","position":2},{"text":"and doth exercise","position":null},{"text":"and","position":8},{"text":"By this Kingly power he applieth","position":null},{"text":"s","position":17},{"text":"preserving","position":null},{"text":"them","position":1},{"text":"and","position":13},{"text":"by this his mighty power","position":null},{"text":"ruleth","position":null},{"text":"using,","position":null},{"text":"and","position":15},{"text":"it","position":7},{"text":"to","position":5},{"text":"infinite","position":null}]}],"page":"B3v","leaf":18}]},{"number":20,"title":"Article 20","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"This his Kingly power shall be more fully manifested when he shall come in glory to reign among his Saints, when he shall put down all rule and authority under his feet, that the glory of the Father may be perfectly manifested in his Sonne, and the glory of the Father and the Son in all his members.","segments":[{"text":"This his Kingly power shall be more fully manifested when he shall come in glory to reign among his Saints, when he shall put down all rule and authority under his feet, that the glory of the Father may be perfectly manifested in his Sonne, and the glory of the Father and the Son in all his members.","proofs":["1 Corinthians 15:24, 28","Hebrews 9:28","2 Thessalonians 1:9–10","1 Thessalonians 4:15–17","John 17:21, 26"],"refs":[{"printed":"1 Corinthians 15:24, 28","osis":["1Cor.15.24","1Cor.15.28"]},{"printed":"Hebrews 9:28","osis":["Heb.9.28"]},{"printed":"2 Thessalonians 1:9–10","osis":["2Thess.1.9-2Thess.1.10"]},{"printed":"1 Thessalonians 4:15–17","osis":["1Thess.4.15-1Thess.4.17"]},{"printed":"John 17:21, 26","osis":["John.17.21","John.17.26"]}],"note":null}],"relations":{"flcf1644":["20.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"his Kingly power","position":null},{"text":"more","position":null},{"text":"manifested","position":1},{"text":"reign among","position":null},{"text":"Son","position":2}]}],"page":"B4r","leaf":18}]},{"number":21,"title":"Article 21","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"Jesus Christ by his death did purchase salvation for the Elect that God gave unto him: These onely have interest in him, and fellowship with him, for whom he makes intercession to his Father in the behalfe of, and to them alone doth God by his Spirit apply this redemption unto, as also the free gift of eternall life is given to them, and none else.","segments":[{"text":"Jesus Christ by his death did purchase salvation for the Elect that God gave unto him: These onely have interest in him, and fellowship with him, for whom he makes intercession to his Father in the behalfe of, and to them alone doth God by his Spirit apply this redemption unto, as also the free gift of eternall life is given to them, and none else.","proofs":["Ephesians 1:14","Hebrews 5:9","Matthew 1:21","John 17:6","Hebrews 7:25","1 Corinthians 2:12","Romans 8:29–30","1 John 5:12","John 15:13","3:16"],"refs":[{"printed":"Ephesians 1:14","osis":["Eph.1.14"]},{"printed":"Hebrews 5:9","osis":["Heb.5.9"]},{"printed":"Matthew 1:21","osis":["Matt.1.21"]},{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"Romans 8:29–30","osis":["Rom.8.29-Rom.8.30"]},{"printed":"1 John 5:12","osis":["1John.5.12"]},{"printed":"John 15:13","osis":["John.15.13"]},{"printed":"3:16","osis":["John.3.16"]}],"note":null}],"relations":{"flcf1644":["21.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Jesus","position":null},{"text":"purchase","position":null},{"text":"that","position":null},{"text":"gave unto him: These onely have interest in him, and fellowship with him, for whom he makes intercession to his Father in","position":null},{"text":"behalfe of, and to them alone doth God by his Spirit apply this redemption unto, as also","position":null},{"text":"free gift of eternall life","position":null},{"text":"given","position":null},{"text":"them,","position":null},{"text":"none else.","position":null}]}],"page":"B4r","leaf":18}]},{"number":22,"title":"Article 22","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"Faith is the gift of God, wrought in the hearts of the Elect by the Spirit of God; by which faith they come to know and believe the truth of the Scriptures, and the excellency of them above all other writings, and all things in the world, as they hold forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and of the power and fulnesse of the Spirit in its workings and operations, and so are inabled to cast their soules upon this truth thus believed.","segments":[{"text":"Faith is the gift of God, wrought in the hearts of the Elect by the Spirit of God; by which faith they come to know and believe the truth of the","proofs":["Ephesians 2:8","John 6:29","4:10","Philippians 1:29","Galatians 5:22"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"John 6:29","osis":["John.6.29"]},{"printed":"4:10","osis":["John.4.10"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"Scriptures, and the excellency of them above all other writings, and all things in the world, as they hold forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and of the power and fulnesse of the Spirit in its workings and operations, and so are inabled to cast their soules upon this truth thus believed.","proofs":["John 17:17","Hebrews 4:11–12","John 6:63"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Hebrews 4:11–12","osis":["Heb.4.11-Heb.4.12"]},{"printed":"John 6:63","osis":["John.6.63"]}],"note":null}],"relations":{"flcf1644":["22.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"by which faith","position":null},{"text":"and","position":2},{"text":"y","position":4},{"text":"all","position":2},{"text":"of","position":9},{"text":"and","position":6},{"text":"so","position":1}]}],"page":"B4r","leaf":18}]},{"number":23,"title":"Article 23","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"All those that have this precious faith wrought in them by the Spirit, can never finally nor totally fall away, seeing the gifts of God are without repentance; so that he still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortalitie; And though many stormes and flouds arise, and beat against them, yet they shall never be able to take them off that foundation and rock, which by faith they are fastned upon; notwithstanding, through unbelief, and the temptations of Satan, the sensible sight of this light and love, be clouded and overwhelmed for a time; yet God is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being ingraven upon the palmes of his hands, and their names having been written in the booke of life from all eternitie.","segments":[{"text":"All those that have this precious faith wrought in them by the Spirit, can never finally nor totally fall away, seeing the gifts of God are without repentance; so that he still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortalitie; And though many stormes and flouds arise, and beat against them, yet they shall never be able to take them off that foundation and rock, which by faith they are fastned upon; notwithstanding, through unbelief, and the temptations of Satan, the sensible sight of this light and love, be clouded and overwhelmed for a time; yet God is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being ingraven upon the palmes of his hands, and their names having been written in the booke of life from all eternitie.","proofs":["Matthew 7:24–25","John 13:10","10:28–29","1 Peter 1:4–6","Isaiah 49:13–16"],"refs":[{"printed":"Matthew 7:24–25","osis":["Matt.7.24-Matt.7.25"]},{"printed":"John 13:10","osis":["John.13.10"]},{"printed":"10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"1 Peter 1:4–6","osis":["1Pet.1.4-1Pet.1.6"]},{"printed":"Isaiah 49:13–16","osis":["Isa.49.13-Isa.49.16"]}],"note":null}],"relations":{"flcf1644":["23.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"All","position":null},{"text":"c","position":1},{"text":"seeing the gifts of God are without repentance; so that he still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortalitie;","position":null},{"text":"flouds","position":null},{"text":"notwithstanding, through unbelief, and the temptations of Satan, the sensible sight of this light and love, be clouded and overwhelmed for a time; yet God is still the same, and they","position":null},{"text":"be sure to","position":null},{"text":"unto","position":2},{"text":"ingraven","position":null},{"text":"e","position":79},{"text":"his","position":3},{"text":"and their names having been written in the booke of life from all eternitie.","position":null}]}],"page":"B4r","leaf":18}]},{"number":24,"title":"Article 24","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"Faith is ordinarily begotten by the preaching of the Gospel, or word of Christ, without respect to any power or agency in the creature; but it being wholly passive, and dead in trespasses and sins, doth believe and is converted by no lesse power then that which raised Christ from the dead.","segments":[{"text":"Faith is ordinarily begotten by the preaching of the Gospel, or word of Christ, without respect to","proofs":["Romans 10:17","1 Corinthians 1:28"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"1 Corinthians 1:28","osis":["1Cor.1.28"]}],"note":null},{"text":"any power or agency in the creature; but it being wholly","proofs":["Romans 9:16"],"refs":[{"printed":"Romans 9:16","osis":["Rom.9.16"]}],"note":null},{"text":"passive, and dead in trespasses and sins, doth believe and is converted by no lesse","proofs":["Ezekiel 16:16","Romans 3:12"],"refs":[{"printed":"Ezekiel 16:16","osis":["Ezek.16.16"]},{"printed":"Romans 3:12","osis":["Rom.3.12"]}],"note":null},{"text":"power then that which raised Christ from the dead.","proofs":["Romans 1:16","Ephesians 1:19","Colossians 2:12"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"Ephesians 1:19","osis":["Eph.1.19"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"relations":{"flcf1644":["24.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"begotten","position":null},{"text":"agency","position":null},{"text":"being","position":null},{"text":"and","position":1},{"text":"trespasses and","position":null}]}],"page":"B4v","leaf":20}]},{"number":25,"title":"Article 25","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"The preaching of the Gospel to the conversion of sinners, is absolutely free; no way requiring as absolutely necessary, any qualifications, preparations, or terrors of the Law, or preceding ministery of the Law; but onely and alone the naked soule, a sinner and ungodly to receive Christ crucified, dead, and buried, and risen againe, who is made a Prince and a Saviour for such sinners as through the Gospel shall be brought to beleeve on him.","segments":[{"text":"The preaching of the Gospel to the conversion of sinners, is absolutely free; no way requiring as absolutely necessary, any qualifications, preparations, or terrors of the Law, or preceding ministery of the Law; but onely and alone the naked soule, a","proofs":["John 3:14–15","1:12","Isaiah 55:1","John 7:37"],"refs":[{"printed":"John 3:14–15","osis":["John.3.14-John.3.15"]},{"printed":"1:12","osis":["John.1.12"]},{"printed":"Isaiah 55:1","osis":["Isa.55.1"]},{"printed":"John 7:37","osis":["John.7.37"]}],"note":null},{"text":"sinner and ungodly to receive Christ crucified, dead, and buried, and risen againe, who is made a Prince and a Saviour for such sinners as through the Gospel shall be brought to beleeve on him.","proofs":["1 Timothy 1:15","Romans 4:5","5:8","Acts 5:30–31","2:36","1 Corinthians 1:22, 24"],"refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]},{"printed":"Romans 4:5","osis":["Rom.4.5"]},{"printed":"5:8","osis":["Rom.5.8"]},{"printed":"Acts 5:30–31","osis":["Acts.5.30-Acts.5.31"]},{"printed":"2:36","osis":["Acts.2.36"]},{"printed":"1 Corinthians 1:22, 24","osis":["1Cor.1.22","1Cor.1.24"]}],"note":null}],"relations":{"flcf1644":["25.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"preaching","position":null},{"text":"or","position":1},{"text":"who is","position":null},{"text":"as through the Gospel shall be brought to beleeve on him.","position":null}]}],"page":"B4v","leaf":20}]},{"number":26,"title":"Article 26","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"The same power that converts to faith in Christ, carrieth on the soule through all duties, temptations, conflicts, sufferings; and whatsoever a believer is, he is by grace, and is carried on in all obedience and temptations by the same.","segments":[{"text":"The same power that converts to faith in Christ, carrieth on the soule through all duties, temptations, conflicts, sufferings; and whatsoever a believer is, he is by","proofs":["1 Peter 1:5","2 Corinthians 12:9"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]},{"printed":"2 Corinthians 12:9","osis":["2Cor.12.9"]}],"note":null},{"text":"grace, and is carried on in all obedience and temptations by the same.","proofs":["1 Corinthians 15:10","Philippians 2:12–13","John 15:5","Galatians 2:19–20"],"refs":[{"printed":"1 Corinthians 15:10","osis":["1Cor.15.10"]},{"printed":"Philippians 2:12–13","osis":["Phil.2.12-Phil.2.13"]},{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Galatians 2:19–20","osis":["Gal.2.19-Gal.2.20"]}],"note":null}],"relations":{"flcf1644":["26.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"carrieth","position":null},{"text":"whatsoever","position":null},{"text":"believer","position":null},{"text":"is carried on in all obedience and temptations","position":null},{"text":"same.","position":null}]}],"page":"B4v","leaf":20}]},{"number":27,"title":"Article 27","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"All believers are by Christ, united to God; by which union, God is one with them, and they are one with him; and that all believers are the Sons of God, and joynt heires with Christ, to whom belong all the promises of this life, and that which is to come.","segments":[{"text":"All believers are by Christ, united to God; by which union, God is one with them, and they are one with him; and that all believers are the","proofs":["1 Thessalonians 1:1","John 17:21","20:17","Hebrews 2:11","1 John 4:16"],"refs":[{"printed":"1 Thessalonians 1:1","osis":["1Thess.1.1"]},{"printed":"John 17:21","osis":["John.17.21"]},{"printed":"20:17","osis":["John.20.17"]},{"printed":"Hebrews 2:11","osis":["Heb.2.11"]},{"printed":"1 John 4:16","osis":["1John.4.16"]}],"note":null},{"text":"Sons of God, and joynt heires with Christ, to whom belong all the promises of this life, and that which is to come.","proofs":["Galatians 2:19–20"],"refs":[{"printed":"Galatians 2:19–20","osis":["Gal.2.19-Gal.2.20"]}],"note":null}],"relations":{"flcf1644":["27.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"All believers are by Christ, united to","position":null},{"text":"by which union, God","position":null},{"text":"with them,","position":null},{"text":"they are","position":null},{"text":"Sons","position":null},{"text":"Christ, to whom belong","position":null}]}],"page":"C1r","leaf":20}]},{"number":28,"title":"Article 28","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Those that have union with Christ, are justified from all their sins by the bloud of Christ; which justification is a gracious and full acquittance of a guilty sinner from all sinne, by God, through the satisfaction that Christ hath made by his death for all their sinnes. And this applied (in the manifestation of it) through faith.","segments":[{"text":"Those that have union with Christ, are justified from all their sins by the bloud of Christ; which justification is a gracious and full acquittance of a guilty sinner from all sinne, by God, through the satisfaction that Christ hath made by his death for all their sinnes. And this applied (in the manifestation of it) through faith.","proofs":["1 John 1:7","Hebrews 10:14","9:26","2 Corinthians 5:19","Romans 3:23","Acts 13:38–39","Romans 5:1","3:25, 30"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"9:26","osis":["Heb.9.26"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"Romans 3:23","osis":["Rom.3.23"]},{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"3:25, 30","osis":["Rom.3.25","Rom.3.30"]}],"note":null}],"relations":{"flcf1644":["28.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Those","position":null},{"text":"is","position":3},{"text":"full","position":null},{"text":"guilty sinner","position":null},{"text":"sinne,","position":null},{"text":"for all their sinnes.","position":null},{"text":"i","position":26}]}],"page":"C1r","leaf":20}]},{"number":29,"title":"Article 29","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"All beleevers are a holy and sanctified people, and that sanctification is a spiritual grace of the new covenant, and an effect of the love of God manifested in the soul, whereby the beleever presseth after a heavenly and Evangelicall obedience to all the commands which Christ as Head and King in his new covenant hath prescribed to them.","segments":[{"text":"All beleevers are a holy and sanctified people, and that sanctification is a spiritual grace of the","proofs":["1 Corinthians 11","1 Peter 2:9"],"refs":[{"printed":"1 Corinthians 11","osis":["1Cor.11"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"new covenant, and an effect of the","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null},{"text":"love of God manifested in the soul, whereby the beleever presseth after a heavenly and Evangelicall obedience to all the commands which Christ as Head and King in his new covenant hath prescribed to them.","proofs":["1 John 4:16","Matthew 28:20"],"refs":[{"printed":"1 John 4:16","osis":["1John.4.16"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"relations":{"flcf1644":["29.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"an","position":7},{"text":"in","position":1},{"text":"them.","position":null}]}],"page":"C1r","leaf":20}]},{"number":30,"title":"Article 30","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"All beleevers through the knowledge of that justification of life given by the Father, and brought forth by the bloud of Christ, have as their great priviledge of that new covenant, peace with God, and reconciliation, whereby they that were afarre off are made nigh by that bloud, and have peace passing all understanding; yea, joy in God through our Lord Jesus Christ, by whom we have received the atonement.","segments":[{"text":"All beleevers through the knowledge of that justification of life given by the Father, and brought forth by the bloud of Christ, have as their great priviledge of that new","proofs":["2 Corinthians 5:19","Romans 5:9–10"],"refs":[{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]}],"note":null},{"text":"covenant, peace with God, and reconciliation, whereby they that were afarre off are made nigh by","proofs":["Isaiah 54:10","26:12"],"refs":[{"printed":"Isaiah 54:10","osis":["Isa.54.10"]},{"printed":"26:12","osis":["Isa.26.12"]}],"note":null},{"text":"that bloud, and have","proofs":["Ephesians 2:13–14"],"refs":[{"printed":"Ephesians 2:13–14","osis":["Eph.2.13-Eph.2.14"]}],"note":null},{"text":"peace passing all understanding; yea, joy in God through our Lord Jesus Christ, by","proofs":["Ephesians 4:7"],"refs":[{"printed":"Ephesians 4:7","osis":["Eph.4.7"]}],"note":null},{"text":"whom we have received the atonement.","proofs":["Romans 5:10–11"],"refs":[{"printed":"Romans 5:10–11","osis":["Rom.5.10-Rom.5.11"]}],"note":null}],"relations":{"flcf1644":["30.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"are made","position":null}]}],"page":"C1r","leaf":20}]},{"number":31,"title":"Article 31","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"All beleevers in the time of this life, are in a continuall warfare and combate against sin, selfe, the world, and the Devil; and are liable to all manner of afflictions, tribulations, and persecutions, being predestinated and appointed thereunto, and whatsoever the Saints possesse or enjoy of God spiritually, is by faith; and outward and temporall things are lawfully enjoyed by a civill right by them who have no faith.","segments":[{"text":"All beleevers in the time of this life, are in a continuall warfare and combate against sin, selfe, the world, and the Devil; and are liable to all manner of afflictions,","proofs":["Romans 7:23–24","Ephesians 6:10–13"],"refs":[{"printed":"Romans 7:23–24","osis":["Rom.7.23-Rom.7.24"]},{"printed":"Ephesians 6:10–13","osis":["Eph.6.10-Eph.6.13"]}],"note":null},{"text":"tribulations, and persecutions, being","proofs":["Hebrews 2:9–10","2 Timothy 3:12"],"refs":[{"printed":"Hebrews 2:9–10","osis":["Heb.2.9-Heb.2.10"]},{"printed":"2 Timothy 3:12","osis":["2Tim.3.12"]}],"note":null},{"text":"predestinated and appointed thereunto, and whatsoever the Saints possesse or enjoy of God spiritually, is by faith; and outward and temporall things are lawfully enjoyed by a civill right by them who have","proofs":["Romans 8:29","1 Thessalonians 3:3","Galatians 2:19–20","2 Corinthians 5:7"],"refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]},{"printed":"1 Thessalonians 3:3","osis":["1Thess.3.3"]},{"printed":"Galatians 2:19–20","osis":["Gal.2.19-Gal.2.20"]},{"printed":"2 Corinthians 5:7","osis":["2Cor.5.7"]}],"note":null},{"text":"no faith.","proofs":["Deuteronomy 2:5"],"refs":[{"printed":"Deuteronomy 2:5","osis":["Deut.2.5"]}],"note":null}],"relations":{"flcf1644":["31.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"and","position":1},{"text":"sin,","position":null},{"text":"are","position":3},{"text":"spiritually,","position":null},{"text":"and outward and temporall things are lawfully enjoyed by a civill right by them who have no faith.","position":null}]}],"page":"C1r","leaf":20}]},{"number":32,"title":"Article 32","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"The onely strength by which the Saints are enabled to encounter with all oppositions and trials, is onely by Jesus Christ, who is the Captain of their salvation, being made perfect through sufferings, who hath engaged his faithfulnesse and strength to assist them in all their afflictions, and to uphold them in all their temptations, and to preserve them by his power to his everlasting Kingdome.","segments":[{"text":"The onely strength by which the Saints are enabled to encounter with all oppositions and trials, is","proofs":["John 16:33"],"refs":[{"printed":"John 16:33","osis":["John.16.33"]}],"note":null},{"text":"onely by Jesus Christ, who is the Captain of their salvation, being made perfect through","proofs":["John 15:5","Philippians 4:11"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"note":null},{"text":"sufferings, who hath engaged his faithfulnesse and strength to assist them in all their afflictions, and to uphold them in all their temptations, and to preserve them by his power to his everlasting Kingdome.","proofs":["Hebrews 2:9–10","2 Timothy 4:18"],"refs":[{"printed":"Hebrews 2:9–10","osis":["Heb.2.9-Heb.2.10"]},{"printed":"2 Timothy 4:18","osis":["2Tim.4.18"]}],"note":null}],"relations":{"flcf1644":["32.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"e","position":8},{"text":"s","position":4},{"text":"trials,","position":null},{"text":"faithfulnesse and","position":null},{"text":"in","position":6}]}],"page":"C1v","leaf":22}]},{"number":33,"title":"Article 33","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"Jesus Christ hath here on earth a spiritual kingdom, which is his Church, whom he hath purchased and redeemed to himselfe as a peculiar inheritance; which Church is a company of visible Saints, called and separated from the world by the Word and Spirit of God, to the visible profession of the faith of the Gospel, being baptized into that faith, and joyned to the Lord, and each to other, by mutuall agreement in the practical enjoyment of the ordinances commanded by Christ their Head and King.","segments":[{"text":"Jesus Christ hath here on earth a spiritual kingdom, which is his Church, whom he hath purchased and redeemed to himselfe as a peculiar inheritance; which Church is a company of visible Saints,","proofs":["Matthew 11:11","2 Thessalonians 1:5","1 Corinthians 1:2","Ephesians 1:1"],"refs":[{"printed":"Matthew 11:11","osis":["Matt.11.11"]},{"printed":"2 Thessalonians 1:5","osis":["2Thess.1.5"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Ephesians 1:1","osis":["Eph.1.1"]}],"note":null},{"text":"called and separated from the world by the Word and","proofs":["Romans 1:7","Acts 19:8–9","26:18","2 Corinthians 6:17","Revelation 18:4"],"refs":[{"printed":"Romans 1:7","osis":["Rom.1.7"]},{"printed":"Acts 19:8–9","osis":["Acts.19.8-Acts.19.9"]},{"printed":"26:18","osis":["Acts.26.18"]},{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]},{"printed":"Revelation 18:4","osis":["Rev.18.4"]}],"note":null},{"text":"Spirit of God, to the visible profession of the faith of the Gospel,","proofs":["Acts 2:37","10:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]},{"printed":"10:37","osis":["Acts.10.37"]}],"note":null},{"text":"being baptized into that faith, and joyned to the Lord, and each to other, by mutuall agreement in the","proofs":["Romans 10:10","Matthew 18:19–20","Acts 2:42"],"refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]},{"printed":"Matthew 18:19–20","osis":["Matt.18.19-Matt.18.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null},{"text":"practical enjoyment of the ordinances commanded by Christ their Head and King.","proofs":["Acts 9:26","1 Peter 2:5"],"refs":[{"printed":"Acts 9:26","osis":["Acts.9.26"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"relations":{"flcf1644":["33.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Jesus","position":null},{"text":"his","position":null},{"text":"whom","position":null},{"text":"and","position":2},{"text":"to","position":5},{"text":"e","position":38}]}],"page":"C1v","leaf":22}]},{"number":34,"title":"Article 34","paragraphs":[{"id":"34.1","chapter":34,"number":1,"text":"To this Church he hath made his promises, and given the signes of his covenant, presence, acceptation, love, blessing, and protection. Here are the fountains and springs of his heavenly graces flowing forth to refresh and strengthen them,","segments":[{"text":"To this Church he hath made his promises, and given the signes of his covenant,","proofs":["Matthew 28:18–20"],"refs":[{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]}],"note":null},{"text":"presence, acceptation, love,","proofs":["1 Corinthians 11:24","3:21","2 Corinthians 6:18","Romans 9:4–5"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]},{"printed":"3:21","osis":["1Cor.3.21"]},{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Romans 9:4–5","osis":["Rom.9.4-Rom.9.5"]}],"note":null},{"text":"blessing, and","proofs":["Psalm 133:3"],"refs":[{"printed":"Psalm 133:3","osis":["Ps.133.3"]}],"note":null},{"text":"protection. Here are the fountains and springs of his heavenly graces","proofs":["Romans 3:7, 10"],"refs":[{"printed":"Romans 3:7, 10","osis":["Rom.3.7","Rom.3.10"]}],"note":null},{"text":"flowing forth to refresh and strengthen them,","proofs":["Ezekiel 47:2"],"refs":[{"printed":"Ezekiel 47:2","osis":["Ezek.47.2"]}],"note":null}],"relations":{"flcf1644":["34.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"acceptation,","position":null},{"text":"graces","position":null},{"text":"refresh","position":null},{"text":"strengthen them,","position":null}]}],"page":"C1v","leaf":22}]},{"number":35,"title":"Article 35","paragraphs":[{"id":"35.1","chapter":35,"number":1,"text":"And all his servants of all estates (are to acknowledge him to be their Prophet, Priest, and King;) and called thither to be enrolled among his houshold servants, to present their bodies and soules, and to bring their gifts God hath given them, to bee under his heavenly conduct and government, to lead their lives in this walled Sheepfold, and watered Garden, to have communion here with his Saints, that they may be assured that they are made meet to bee partakers of their inheritance in the Kingdome of God; and to supply each others wants, inward and outward; (and although each person hath a propriety in his own estate, yet they are to supply each others wants, according as their necessities shall require, that the name of Jesus Christ may not be blasphemed through the necessity of any in the Church) and also being come, they are here by himselfe to be bestowed in their severall order, due place, peculiar use, being fitly compact and knit together according to the effectuall working of every part, to the edifying of it selfe in love.","segments":[{"text":"And all his servants of all estates (are to acknowledge him to be their Prophet, Priest, and King;) and called thither to be enrolled among his houshold servants, to present their bodies and soules, and to bring their gifts God hath given them, to bee under his heavenly conduct and government, to lead their lives in this walled Sheepfold, and watered","proofs":["Acts 2:41, 47","Isaiah 4:3","1 Corinthians 12:6–7, 12, 18","Ezekiel 20:40, 37"],"refs":[{"printed":"Acts 2:41, 47","osis":["Acts.2.41","Acts.2.47"]},{"printed":"Isaiah 4:3","osis":["Isa.4.3"]},{"printed":"1 Corinthians 12:6–7, 12, 18","osis":["1Cor.12.6-1Cor.12.7","1Cor.12.12","1Cor.12.18"]},{"printed":"Ezekiel 20:40, 37","osis":["Ezek.20.40","Ezek.20.37"]}],"note":null},{"text":"Garden, to have communion here with his Saints, that they may be assured that they are made meet to bee partakers of their","proofs":["Song of Solomon 4:12","Ephesians 2:19","Romans 12:4–6","Colossians 1:12","2:5–6, 19"],"refs":[{"printed":"Song of Solomon 4:12","osis":["Song.4.12"]},{"printed":"Ephesians 2:19","osis":["Eph.2.19"]},{"printed":"Romans 12:4–6","osis":["Rom.12.4-Rom.12.6"]},{"printed":"Colossians 1:12","osis":["Col.1.12"]},{"printed":"2:5–6, 19","osis":["Col.2.5-Col.2.6","Col.2.19"]}],"note":null},{"text":"inheritance in the Kingdome of God; and to supply each others wants, inward and outward; (and although each person hath a","proofs":["Acts 20:32"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null},{"text":"propriety in his own estate, yet they are to supply each others wants, according as their","proofs":["Acts 5:4"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"note":null},{"text":"necessities shall require, that the name of Jesus","proofs":["Acts 2:44–45","4:34–35"],"refs":[{"printed":"Acts 2:44–45","osis":["Acts.2.44-Acts.2.45"]},{"printed":"4:34–35","osis":["Acts.4.34-Acts.4.35"]}],"note":null},{"text":"Christ may not be blasphemed through the necessity of any in the Church) and also being come, they are here by himselfe to be bestowed in their severall order, due place, peculiar use, being fitly compact and knit together","proofs":["Luke 14:26","1 Timothy 6:1"],"refs":[{"printed":"Luke 14:26","osis":["Luke.14.26"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null},{"text":"according to the effectuall working of every part, to the edifying of it selfe in love.","proofs":["Ephesians 4:16"],"refs":[{"printed":"Ephesians 4:16","osis":["Eph.4.16"]}],"note":null}],"relations":{"flcf1644":["35.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"of all estates","position":null},{"text":"to acknowledge him to be their Prophet, Priest, and King;) and","position":null},{"text":"to be enrolled among his houshold servants,","position":null},{"text":"to bee under his heavenly conduct and government, to lead their lives in this walled Sheepfold, and watered Garden, to have communion here with his Saints, that they may be assured that they are made meet to bee partakers of their inheritance in the Kingdome of God; and to supply each others wants, inward and outward; (and although each person hath a propriety in his own estate, yet they are to supply each others wants, according as their necessities shall require, that the name of Jesus Christ may not be blasphemed through the necessity of any in the Church) and also","position":null},{"text":"to be","position":5},{"text":"due place, peculiar","position":null},{"text":"edifying","position":null}]}],"page":"C1v","leaf":22}]},{"number":36,"title":"Article 36","paragraphs":[{"id":"36.1","chapter":36,"number":1,"text":"Being thus Joyned, every Church hath power given them from Christ, for their wel-being to chuse among themselves meet persons for Elders and Deacons, being qualified according to the Word, as those which Christ hath appointed in his Testament, for the feeding, governing, serving, and building up of his Church, and that none have any power to impose on them either these or any other.","segments":[{"text":"Being thus Joyned, every Church hath power given them from Christ, for their wel-being to chuse among themselves meet persons for","proofs":["Acts 1:23, 26","6:3","15:22, 25"],"refs":[{"printed":"Acts 1:23, 26","osis":["Acts.1.23","Acts.1.26"]},{"printed":"6:3","osis":["Acts.6.3"]},{"printed":"15:22, 25","osis":["Acts.15.22","Acts.15.25"]}],"note":null},{"text":"Elders and Deacons, being qualified according to the Word,","proofs":["Romans 12:7–8"],"refs":[{"printed":"Romans 12:7–8","osis":["Rom.12.7-Rom.12.8"]}],"note":null},{"text":"as those which Christ hath appointed in his Testament, for the feeding, governing, serving, and building up of his Church, and that none have any power to","proofs":["1 Timothy 3:2, 6–8","1 Corinthians 12:8, 28","Hebrews 13:7, 17","1 Peter 5:1–3"],"refs":[{"printed":"1 Timothy 3:2, 6–8","osis":["1Tim.3.2","1Tim.3.6-1Tim.3.8"]},{"printed":"1 Corinthians 12:8, 28","osis":["1Cor.12.8","1Cor.12.28"]},{"printed":"Hebrews 13:7, 17","osis":["Heb.13.7","Heb.13.17"]},{"printed":"1 Peter 5:1–3","osis":["1Pet.5.1-1Pet.5.3"]}],"note":null},{"text":"impose on them either these or any other.","proofs":["1 Peter 4:15"],"refs":[{"printed":"1 Peter 4:15","osis":["1Pet.4.15"]}],"note":null}],"relations":{"flcf1644":["36.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"wel-being","position":null},{"text":"among","position":null},{"text":"for","position":2},{"text":"and","position":1},{"text":"any","position":1},{"text":"on","position":5}]}],"page":"C2r","leaf":22}]},{"number":37,"title":"Article 37","paragraphs":[{"id":"37.1","chapter":37,"number":1,"text":"That the Ministers lawfully called, as aforesaid, ought to continue in their calling and place, according to Gods ordinance, and carefully to feed the flock of God committed to them, not for filthy lucre, but of a ready mind.","segments":[{"text":"That the Ministers lawfully called, as aforesaid, ought to continue in their calling and place, according to Gods ordinance, and carefully to feed the flock of God committed to them, not for filthy lucre, but of a ready mind.","proofs":["Hebrews 5:4","John 10:3–4","Acts 20:28–29","Romans 12:7–8","Hebrews 13:7, 17","1 Peter 5:1–3"],"refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]},{"printed":"John 10:3–4","osis":["John.10.3-John.10.4"]},{"printed":"Acts 20:28–29","osis":["Acts.20.28-Acts.20.29"]},{"printed":"Romans 12:7–8","osis":["Rom.12.7-Rom.12.8"]},{"printed":"Hebrews 13:7, 17","osis":["Heb.13.7","Heb.13.17"]},{"printed":"1 Peter 5:1–3","osis":["1Pet.5.1-1Pet.5.3"]}],"note":null}],"relations":{"flcf1644":["37.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"as aforesaid,","position":null},{"text":"and place,","position":null},{"text":"God","position":2}]}],"page":"C2r","leaf":22}]},{"number":38,"title":"Article 38","paragraphs":[{"id":"38.1","chapter":38,"number":1,"text":"The Ministers of Christ ought to have whatsoever they shall need, supplied freely by the Church, that according to Christs ordinance they that preach the Gospel should live of the Gospel by the law of Christ.","segments":[{"text":"The Ministers of Christ ought to have whatsoever they shall need, supplied freely by the Church, that according to Christs ordinance they that preach the Gospel should live of the Gospel by the law of Christ.","proofs":["1 Corinthians 9:7, 14","Galatians 6:8","Philippians 4:15–16","2 Corinthians 10:4","1 Timothy 1:9","Psalm 110:3"],"refs":[{"printed":"1 Corinthians 9:7, 14","osis":["1Cor.9.7","1Cor.9.14"]},{"printed":"Galatians 6:8","osis":["Gal.6.8"]},{"printed":"Philippians 4:15–16","osis":["Phil.4.15-Phil.4.16"]},{"printed":"2 Corinthians 10:4","osis":["2Cor.10.4"]},{"printed":"1 Timothy 1:9","osis":["1Tim.1.9"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null}],"relations":{"flcf1644":["38.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Ministers","position":null},{"text":"Christ ought to have whatsoever they shall need, supplied freely by","position":null},{"text":"of","position":2},{"text":"of Christ.","position":null}]}],"page":"C2v","leaf":24}]},{"number":39,"title":"Article 39","paragraphs":[{"id":"39.1","chapter":39,"number":1,"text":"Baptisme is an ordinance of the new Testament, given by Christ, to be dispensed upon persons professing faith, or that are made Disciples; who upon profession of faith, ought to be baptized, and after to partake of the Lords supper.","segments":[{"text":"Baptisme is an ordinance of the new Testament, given by Christ, to be dispensed upon persons professing faith, or that are made Disciples; who upon profession of faith, ought to be baptized, and after to partake of the Lords supper.","proofs":["Matthew 28:18–19","John 4:1","Mark 16:15–16","Acts 2:37–38","8:36–38","18:8"],"refs":[{"printed":"Matthew 28:18–19","osis":["Matt.28.18-Matt.28.19"]},{"printed":"John 4:1","osis":["John.4.1"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]},{"printed":"8:36–38","osis":["Acts.8.36-Acts.8.38"]},{"printed":"18:8","osis":["Acts.18.8"]}],"note":null}],"relations":{"flcf1644":["39.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"made","position":null},{"text":"and after to partake of the Lords supper.","position":null}]}],"page":"C2v","leaf":24}]},{"number":40,"title":"Article 40","paragraphs":[{"id":"40.1","chapter":40,"number":1,"text":"That the way and manner of the dispensing this ordinance, is dipping or plunging the body under water; it being a signe, must answer the things signified, which is, that interest the Saints have in the death, burial, and resurrection of Christ: And that as certainly as the body is buried under water, and risen again, so certainly shall the bodies of the Saints bee raised by the power of Christ, in the day of the resurrection, to reigne with Christ.","segments":[{"text":"That the way and manner of the dispensing this ordinance, is dipping or plunging the body under water; it being a signe, must answer the things signified, which is, that interest the Saints have in the","proofs":["Matthew 3:6, 16","Mark 1:5, 9","John 3:23","Acts 8:38","Revelation 1:5","7:14","Hebrews 10:22"],"refs":[{"printed":"Matthew 3:6, 16","osis":["Matt.3.6","Matt.3.16"]},{"printed":"Mark 1:5, 9","osis":["Mark.1.5","Mark.1.9"]},{"printed":"John 3:23","osis":["John.3.23"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"7:14","osis":["Rev.7.14"]},{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":"Mark 1. 5. vers. 9. reads [into Iordan] in Greek. The word Baptizo signifies to dip or plunge, (yet so as convenient garments be both upon the Administrator and subject with all modesty.)"},{"text":"death, burial, and resurrection of Christ: And that as certainly as the body is buried under water, and risen again, so certainly shall the bodies of the Saints bee raised by the power of Christ, in the day of the resurrection, to reigne with Christ.","proofs":["Romans 6:3–6","1 Corinthians 15:28–29"],"refs":[{"printed":"Romans 6:3–6","osis":["Rom.6.3-Rom.6.6"]},{"printed":"1 Corinthians 15:28–29","osis":["1Cor.15.28-1Cor.15.29"]}],"note":null}],"relations":{"flcf1644":["40.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"That","position":null},{"text":"is","position":3},{"text":"s","position":8},{"text":"is,","position":null},{"text":"Christ: And","position":null},{"text":"risen again,","position":null}]}],"page":"C2v","leaf":24}]},{"number":41,"title":"Article 41","paragraphs":[{"id":"41.1","chapter":41,"number":1,"text":"The person designed by Christ to dispence Baptisme, the Scripture holds forth to bee a Disciple; it being no where tied to a particular Church-officer, or person extraordinarily sent, the Commission injoyning the administration, being given to them as considered Disciples, being men able to preach the Gospel.","segments":[{"text":"The person designed by Christ to dispence Baptisme, the Scripture holds forth to bee a Disciple; it being no where tied to a particular Church-officer, or person extraordinarily sent, the Commission injoyning the administration, being given to them as considered Disciples, being men able to preach the Gospel.","proofs":["Isaiah 8:16","Ephesians 3:7","Matthew 28:19","John 4:2","Acts 20:7","11:10","1 Corinthians 11:24","10:16–17"],"refs":[{"printed":"Isaiah 8:16","osis":["Isa.8.16"]},{"printed":"Ephesians 3:7","osis":["Eph.3.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"John 4:2","osis":["John.4.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"11:10","osis":["Acts.11.10"]},{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]},{"printed":"10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"relations":{"flcf1644":["41.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"dispence Baptisme,","position":null},{"text":"Scripture holds","position":null},{"text":"Church-officer,","position":null},{"text":"being men able to preach the Gospel.","position":null}]}],"page":"C2v","leaf":24}]},{"number":42,"title":"Article 42","paragraphs":[{"id":"42.1","chapter":42,"number":1,"text":"Christ hath likewise given power to his Church to receive in, and cast out, any member that deserves it; and this power is given to every Congregation, and not to one particular person, either member or officer, but in relation to the whole body, in reference to their faith and fellowship.","segments":[{"text":"Christ hath likewise given power to his Church to receive in, and cast out, any member that deserves it; and this power is given to every Congregation, and not to one particular person, either member or officer, but in relation to the whole body, in reference to their faith and fellowship.","proofs":["Romans 16:2","Matthew 18:17","1 Corinthians 5:4, 11, 13","12:6","2 Corinthians 2:6–7"],"refs":[{"printed":"Romans 16:2","osis":["Rom.16.2"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"1 Corinthians 5:4, 11, 13","osis":["1Cor.5.4","1Cor.5.11","1Cor.5.13"]},{"printed":"12:6","osis":["1Cor.12.6"]},{"printed":"2 Corinthians 2:6–7","osis":["2Cor.2.6-2Cor.2.7"]}],"note":null}],"relations":{"flcf1644":["42.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"that deserves it;","position":null},{"text":"to","position":4},{"text":"in relation to","position":null},{"text":"body, in reference to their faith and fellowship.","position":null}]}],"page":"C2v","leaf":24}]},{"number":43,"title":"Article 43","paragraphs":[{"id":"43.1","chapter":43,"number":1,"text":"And every particular member of each Church, how excellent, great, or learned soever, is subject to this censure and judgement; & that the Church ought not without great care and tendernesse, and due advice, but by the rule of faith to proceed against her members.","segments":[{"text":"And every particular member of each Church, how excellent, great, or learned soever, is subject to this censure and judgement; & that the Church ought not without great care and tendernesse, and due advice, but by the rule of faith to proceed against her members.","proofs":["Matthew 18:16–18","Acts 11:2–3","1 Timothy 5:19–21","Colossians 4:17","Acts 15:1–3"],"refs":[{"printed":"Matthew 18:16–18","osis":["Matt.18.16-Matt.18.18"]},{"printed":"Acts 11:2–3","osis":["Acts.11.2-Acts.11.3"]},{"printed":"1 Timothy 5:19–21","osis":["1Tim.5.19-1Tim.5.21"]},{"printed":"Colossians 4:17","osis":["Col.4.17"]},{"printed":"Acts 15:1–3","osis":["Acts.15.1-Acts.15.3"]}],"note":null}],"relations":{"flcf1644":["43.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"is","position":1},{"text":"& that","position":null},{"text":"not without","position":null},{"text":"and","position":3},{"text":"but by the rule of faith","position":null}]}],"page":"C3r","leaf":24}]},{"number":44,"title":"Article 44","paragraphs":[{"id":"44.1","chapter":44,"number":1,"text":"Christ for the keeping of this Church in holy and orderly communion, placeth some speciall men over the Church, who by their office, are to governe, oversee, visite, watch; So likewise for the better keeping thereof, in all places by the members, he hath given authoritie, and laid dutie upon all to watch over one another.","segments":[{"text":"Christ for the keeping of this Church in holy and orderly communion, placeth some speciall men over the Church, who by their office, are to governe, oversee, visite, watch; So likewise for the better keeping thereof, in all places by the members, he hath given authoritie, and laid dutie upon all to watch over one another.","proofs":["Acts 20:27–28","Hebrews 13:17, 24","Matthew 24:45","1 Thessalonians 5:2, 14","Jude 3, 20","Hebrews 10:34–35","12:15"],"refs":[{"printed":"Acts 20:27–28","osis":["Acts.20.27-Acts.20.28"]},{"printed":"Hebrews 13:17, 24","osis":["Heb.13.17","Heb.13.24"]},{"printed":"Matthew 24:45","osis":["Matt.24.45"]},{"printed":"1 Thessalonians 5:2, 14","osis":["1Thess.5.2","1Thess.5.14"]},{"printed":"Jude 3, 20","osis":["Jude.1.3","Jude.1.20"]},{"printed":"Hebrews 10:34–35","osis":["Heb.10.34-Heb.10.35"]},{"printed":"12:15","osis":["Heb.12.15"]}],"note":null}],"relations":{"flcf1644":["44.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"e","position":19}]}],"page":"C3r","leaf":24}]},{"number":45,"title":"Article 45","paragraphs":[{"id":"45.1","chapter":45,"number":1,"text":"Also such to whom God hath given gifts in the Church, may and ought to Prophecie, according to the proportion of faith, & so to teach publickly the Word of God, for the edification, exhortation, and comfort of the Church.","segments":[{"text":"Also such to whom God hath given gifts in the Church, may and ought to Prophecie, according to the proportion of faith, & so to teach publickly the Word of God, for the edification, exhortation, and comfort of the Church.","proofs":["1 Corinthians 14:3","Romans 12:6","1 Peter 4:10–11","1 Corinthians 12:7","1 Thessalonians 5:19–21"],"refs":[{"printed":"1 Corinthians 14:3","osis":["1Cor.14.3"]},{"printed":"Romans 12:6","osis":["Rom.12.6"]},{"printed":"1 Peter 4:10–11","osis":["1Pet.4.10-1Pet.4.11"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"1 Thessalonians 5:19–21","osis":["1Thess.5.19-1Thess.5.21"]}],"note":null}],"relations":{"flcf1644":["45.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"c","position":3},{"text":"&","position":null}]}],"page":"C3r","leaf":24}]},{"number":46,"title":"Article 46","paragraphs":[{"id":"46.1","chapter":46,"number":1,"text":"Thus being rightly gathered, and continuing in the obedience of the Gospel of Christ, none are to separate for faults and corruptions (for as long as the Church consists of men subject to failings, there will be difference in the true constituted Church) untill they have in due order, and tendernesse, sought redresse thereof.","segments":[{"text":"Thus being rightly gathered, and continuing in the obedience of the Gospel of Christ, none are to separate for faults and corruptions (for as long as the Church consists of men subject to failings, there will be difference in the true constituted Church) untill they have in due order, and tendernesse, sought redresse thereof.","proofs":["Revelation 2–3","Acts 15:12","1 Corinthians 1:10","Hebrews 10:25","Jude 19","Revelation 2:20–22","Acts 15:1–2","Romans 14:1","15:1–3"],"refs":[{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"Acts 15:12","osis":["Acts.15.12"]},{"printed":"1 Corinthians 1:10","osis":["1Cor.1.10"]},{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Jude 19","osis":["Jude.1.19"]},{"printed":"Revelation 2:20–22","osis":["Rev.2.20-Rev.2.22"]},{"printed":"Acts 15:1–2","osis":["Acts.15.1-Acts.15.2"]},{"printed":"Romans 14:1","osis":["Rom.14.1"]},{"printed":"15:1–3","osis":["Rom.15.1-Rom.15.3"]}],"note":null}],"relations":{"flcf1644":["46.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"continuing","position":null},{"text":"the","position":2},{"text":"are","position":null},{"text":"(for","position":null},{"text":"there","position":2},{"text":"be difference","position":null},{"text":"the","position":6},{"text":"and tendernesse,","position":null}]}],"page":"C3r","leaf":24}]},{"number":47,"title":"Article 47","paragraphs":[{"id":"47.1","chapter":47,"number":1,"text":"And although the particular Congregations be distinct and severall bodies, every one as a compact and knit Citie within it selfe; yet are they all to walke by one rule of truth; So also they (by all meanes convenient) are to have the counsell and helpe one of another, if necessitie require it, as members of one body, in the common faith, under Christ their head.","segments":[{"text":"And although the particular Congregations be distinct and severall bodies, every one as a compact and knit","proofs":["1 Corinthians 4:17","14:33, 36","16:1"],"refs":[{"printed":"1 Corinthians 4:17","osis":["1Cor.4.17"]},{"printed":"14:33, 36","osis":["1Cor.14.33","1Cor.14.36"]},{"printed":"16:1","osis":["1Cor.16.1"]}],"note":null},{"text":"Citie within it selfe; yet are they all to walke by","proofs":["Psalm 122:3","Ephesians 2:12, 19","Revelation 21"],"refs":[{"printed":"Psalm 122:3","osis":["Ps.122.3"]},{"printed":"Ephesians 2:12, 19","osis":["Eph.2.12","Eph.2.19"]},{"printed":"Revelation 21","osis":["Rev.21"]}],"note":null},{"text":"one rule of truth; So also they (by all meanes convenient) are to have the counsell and helpe","proofs":["1 Timothy 3:15","6:13–14","1 Corinthians 4:17"],"refs":[{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]},{"printed":"6:13–14","osis":["1Tim.6.13-1Tim.6.14"]},{"printed":"1 Corinthians 4:17","osis":["1Cor.4.17"]}],"note":null},{"text":"one of another, if necessitie require it, as members of one body, in the common faith, under Christ their head.","proofs":["Acts 15:2–3","Song of Solomon 8:8–9","2 Corinthians 8:1, 4, 13–14"],"refs":[{"printed":"Acts 15:2–3","osis":["Acts.15.2-Acts.15.3"]},{"printed":"Song of Solomon 8:8–9","osis":["Song.8.8-Song.8.9"]},{"printed":"2 Corinthians 8:1, 4, 13–14","osis":["2Cor.8.1","2Cor.8.4","2Cor.8.13-2Cor.8.14"]}],"note":null}],"relations":{"flcf1644":["47.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"within","position":null},{"text":"e","position":16},{"text":"of truth; So also they","position":null},{"text":"are","position":2},{"text":"e","position":29},{"text":"if necessitie require it,","position":null}]}],"page":"C3r","leaf":24}]},{"number":48,"title":"Article 48","paragraphs":[{"id":"48.1","chapter":48,"number":1,"text":"A civill Magistracy is an Ordinance of God, set up by him for the punishment of evill doers, and for the praise of them that doe well; and that in all lawfull things, commanded by them, subjection ought to be given by us in the Lord, not onely for wrath, but for conscience sake; and that we are to make supplications and prayers for Kings, and all that are in authoritie, that under them we may live a quiet and peaceable life, in all godlinesse and honesty.","segments":[{"text":"A civill Magistracy is an Ordinance of God, set up by him for the punishment of evill doers, and for the praise of them that doe well; and that in all lawfull things, commanded by them, subjection ought to be given by us in the Lord, not onely for wrath, but for conscience sake; and that we are to make supplications and prayers for Kings, and all that are in authoritie, that under them we may live a quiet and peaceable life, in all godlinesse and honesty.","proofs":["Romans 13:1–4","1 Peter 2:13–14","1 Timothy 2:1–3"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"1 Timothy 2:1–3","osis":["1Tim.2.1-1Tim.2.3"]}],"note":"The supreame Magistracy of this Kingdom wee acknowledge to be the King and Parliament (now established) freely chosen by the Kingdome, and that we are to maintaine and defend all civill Lawes and civill Officers made by them, which are for the good of the Commonwealth: and wee acknowledge with thankfulnesse that God hath made this present King and Parliament honorable in throwing down the Prelaticall Hierarchy, because of their tyranny and oppression over us, under which this Kingdom long groaned, for which we are ever ingaged to blesse God, and honour them for the same: and concerning the worship of God; there is but one Law-giver, which is able to save and destroy, James 4. 12. which is Jesus Christ, who hath given Lawes and Rules sufficient in his Word for his worship; and for any to make more, were to charge Christ with want of wisdome, or faithfulnesse, or both, in not making Lawes enough, or not good enough for his house: surely it is our wisdome, dutie, and priviledge, to observe Christs Lawes onely, Psal. 2. 6. 9, 10, 12. so it is the Magistrates dutie to tender the libertie of mens consciences, Eccl. 8. 8. (which is the tenderest thing unto all conscientious men & most dear unto them, and without which all other liberties will not be worth the naming, much lesse injoying) and to protect all under them from all wrong, injury, oppression and molestation; so its our dutie not to be wanting in nothing which is for their honour and comfort and whatsoever is for the well-being of the Common-wealth wherein we live; it is our dutie to do, and we beleeve it to be our expresse dutie, especially in matters of Religion, to be fully perswaded in our minds of the Lawfulnesse of what we doe, as knowing whatsoever is not of faith is sin: and as wee cannot doe any thing contrary to our understandings and consciences, so neither can we forbeare the doing of that which our understandings and consciences bind us to doe: and if the Magistrate should require us to doe otherwise, we are to yeeld our persons in a passive way to their power, as the Saints of old have done, Jam. 5. 4. And thrice happy shall he be, that shall lose his life for witnessing (though but for the least tittle) of the truth of the Lord Jesus Christ, 1 Pet. 5. Gal 5."}],"relations":{"flcf1644":["48.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"y","position":1},{"text":"him","position":null},{"text":"not onely for wrath, but for conscience sake;","position":null},{"text":"s","position":13},{"text":"s","position":14},{"text":"quiet and peaceable","position":null},{"text":"se","position":3}]}],"page":"C3v","leaf":26}]},{"number":49,"title":"Article 49","paragraphs":[{"id":"49.1","chapter":49,"number":1,"text":"But in case we finde not the Magistrate to favour us herein; yet wee dare not suspend our practice, because we believe we ought to goe on in obedience to Christ, in professing the faith which was once deliver’d to the Saints, which faith is declared in the holy Scriptures, and this our confession of faith a part of them, and that wee are to witnesse to the truth of the old and new Testament unto the death, if necessitie require, in the midst of all tryals and afflictions, as his Saints of old have done; not accounting our goods, lands, wives, children, fathers, mothers, brethren, sisters; yea, and our owne lives deare unto us, so wee may finish our course with joy, remembring alwayes, that we ought to obey God rather then men, who will when we have finished our course, and kept the faith, give us the Crowne of righteousnesse; to whom wee must give an account of all our actions, and no man being able to discharge us of the same.","segments":[{"text":"But in case we finde not the Magistrate to favour us herein; yet wee dare not suspend our practice, because we believe we ought to goe on in obedience to Christ, in professing the faith which was once deliver’d to the Saints, which faith is declared in the holy Scriptures, and this our confession of faith a part of them, and that wee are to witnesse to the truth of the old and new Testament unto the death, if necessitie require, in the midst of all tryals and afflictions, as his Saints of old have done; not accounting our goods, lands, wives, children, fathers, mothers, brethren, sisters; yea, and our owne lives deare unto us, so wee may finish our course with joy, remembring alwayes, that we ought to","proofs":["Acts 2:40–41","4:19","5:28–29, 41","20:23","1 Thessalonians 3:3","Philippians 1:28–29","Daniel 3:16–17","6:7, 10, 22–23"],"refs":[{"printed":"Acts 2:40–41","osis":["Acts.2.40-Acts.2.41"]},{"printed":"4:19","osis":["Acts.4.19"]},{"printed":"5:28–29, 41","osis":["Acts.5.28-Acts.5.29","Acts.5.41"]},{"printed":"20:23","osis":["Acts.20.23"]},{"printed":"1 Thessalonians 3:3","osis":["1Thess.3.3"]},{"printed":"Philippians 1:28–29","osis":["Phil.1.28-Phil.1.29"]},{"printed":"Daniel 3:16–17","osis":["Dan.3.16-Dan.3.17"]},{"printed":"6:7, 10, 22–23","osis":["Dan.6.7","Dan.6.10","Dan.6.22-Dan.6.23"]}],"note":null},{"text":"obey God rather then men, who will when we have finished our course, and kept the faith, give us","proofs":["1 Timothy 6:13–15","Romans 12:1, 8","1 Corinthians 14:37"],"refs":[{"printed":"1 Timothy 6:13–15","osis":["1Tim.6.13-1Tim.6.15"]},{"printed":"Romans 12:1, 8","osis":["Rom.12.1","Rom.12.8"]},{"printed":"1 Corinthians 14:37","osis":["1Cor.14.37"]}],"note":null},{"text":"the Crowne of righteousnesse; to","proofs":["Revelation 2:20"],"refs":[{"printed":"Revelation 2:20","osis":["Rev.2.20"]}],"note":null},{"text":"whom wee must give an account of all our actions, and no man being able to discharge us of the same.","proofs":["2 Timothy 4:6–8","Romans 14:10, 12","2 Corinthians 5:10","Psalm 49:7","50:22"],"refs":[{"printed":"2 Timothy 4:6–8","osis":["2Tim.4.6-2Tim.4.8"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Psalm 49:7","osis":["Ps.49.7"]},{"printed":"50:22","osis":["Ps.50.22"]}],"note":null}],"relations":{"flcf1644":["51.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"in case we finde not","position":null},{"text":"Magistrate to favour us","position":null},{"text":"dare","position":null},{"text":"because we believe we ought","position":null},{"text":"goe on","position":null},{"text":"professing","position":null},{"text":"faith which was once deliver’d to the Saints, which faith is declared in the holy Scriptures,","position":null},{"text":"our confession of","position":null},{"text":"a part of them, and that wee are to witnesse to the truth of the old and new Testament unto the death, if necessitie require,","position":null},{"text":"tryals","position":null},{"text":"as his Saints of old have done;","position":null},{"text":"e","position":68},{"text":"that","position":2},{"text":"will","position":null},{"text":"and","position":8}]}],"page":"C4r","leaf":26}]},{"number":50,"title":"Article 50","paragraphs":[{"id":"50.1","chapter":50,"number":1,"text":"It is lawfull for a Christian to be a Magistrate or Civill Officer; and also it is lawfull to take an Oath, so it be in truth, and in judgement, and in righteousnesse, for confirmation of truth, and ending of all strife; and that by rash and vaine Oaths the Lord is provoked, and this Land mournes.","segments":[{"text":"It is lawfull for a Christian to be a Magistrate or Civill Officer; and also it is lawfull to take an Oath, so it be in truth, and in judgement, and in righteousnesse, for confirmation of truth, and ending of all strife; and that by rash and vaine Oaths the Lord is provoked, and this Land mournes.","proofs":["Acts 8:38","10:1–2, 35, 44","Romans 16:23","Deuteronomy 6:13","Romans 1:9","2 Corinthians 10:11","Jeremiah 4:2","Hebrews 6:16"],"refs":[{"printed":"Acts 8:38","osis":["Acts.8.38"]},{"printed":"10:1–2, 35, 44","osis":["Acts.10.1-Acts.10.2","Acts.10.35","Acts.10.44"]},{"printed":"Romans 16:23","osis":["Rom.16.23"]},{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]},{"printed":"2 Corinthians 10:11","osis":["2Cor.10.11"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]},{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null}],"relations":{},"diffs":[],"page":"C4r","leaf":26}]},{"number":51,"title":"Article 51","paragraphs":[{"id":"51.1","chapter":51,"number":1,"text":"Wee are to give unto all men, whatsoever is their due, as their place, age, estate requires; and that we defraud no man of any thing, but to doe unto all men, as we would they should doe unto us.","segments":[{"text":"Wee are to give unto all men, whatsoever is their due, as their place, age, estate requires; and that we defraud no man of any thing, but to doe unto all men, as we would they should doe unto us.","proofs":["1 Thessalonians 4:6","Romans 13:5–7","Matthew 22:21","Titus 3","1 Peter 2:15, 17","5:5","Ephesians 5:21, 23","6:1, 9","Titus 3:1–3"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]},{"printed":"Romans 13:5–7","osis":["Rom.13.5-Rom.13.7"]},{"printed":"Matthew 22:21","osis":["Matt.22.21"]},{"printed":"Titus 3","osis":["Titus.3"]},{"printed":"1 Peter 2:15, 17","osis":["1Pet.2.15","1Pet.2.17"]},{"printed":"5:5","osis":["1Pet.5.5"]},{"printed":"Ephesians 5:21, 23","osis":["Eph.5.21","Eph.5.23"]},{"printed":"6:1, 9","osis":["Eph.6.1","Eph.6.9"]},{"printed":"Titus 3:1–3","osis":["Titus.3.1-Titus.3.3"]}],"note":null}],"relations":{"flcf1644":["52.1"]},"diffs":[{"source":"flcf1644","type":"earlier","segments":[{"text":"Wee are to give","position":null},{"text":"requires;","position":null},{"text":"that we defraud no man of any thing, but to doe unto all men, as we would they should doe unto us.","position":null}]}],"page":"C4r","leaf":26}]},{"number":52,"title":"Article 52","paragraphs":[{"id":"52.1","chapter":52,"number":1,"text":"There shall be a resurrection of the dead, both of the just and unjust, and every one shall give an account of himselfe to God, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.","segments":[{"text":"There shall be a resurrection of the dead, both of the just and unjust, and every one shall give an account of himselfe to God, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.","proofs":["Acts 24:15","2 Corinthians 5:10","Romans 14:12"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Romans 14:12","osis":["Rom.14.12"]}],"note":null}],"relations":{},"diffs":[],"page":"C4r","leaf":26}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"cox-appendix","title":"An Appendix, to a Confession of Faith, or A more full Declaration of the Faith and Judgement of Baptized Beleevers","text":"## A more full Declaration of the Faith and Judgement of *Baptized Beleevers:*\n\n*BE ready alwayes,* saith the Apostle *Peter, to give an answer to every man that asketh you a reason of the hope that is in you, with meeknesse and fear,* 1 Pet. 3.15. It is therefore our duty in meeknesse and love to give an answer to those godly persons, which desire to be fully informed of our judgement concerning Religion and the wayes of our God: To those therefore that have expressed a desire to be so informed, I thus answer.\n\nIn a book lately reprinted, entituled, *A Confession of faith of seven Congregations or Churches of Christ in London,* &c. is a plain and sincere expression of our judgement in the things therein spoken of, in 52 Articles: And if our judgement touching some particulars, wherein we seem, or are supposed, to dissent from some others, do not appear cleerly enough in that confession, I hope the same shall somewhat more cleerly appear in this ensuing Appendix.\n\n1\\. We beleeve that the punishment due to *Adam* for his first rebellion, and due to all men for their sin in *Adam,* and for al their sins against the Law, was not a lying of the whole person of man in the dust, or grave, eternally without life or sense; for then the punishment of man that sinned, should not have differed from the punishment of the brute beast that sinned not. But the punishment due to man, as aforesaid, was *indignation and wrath, tribulation and anguish;* and that eternall: And consequently the Redemption which we have by Christ from the curse of the Law, is a Redemption from eternal misery and torment: this we learn from these places of Scripture compared together; *Rom.* 2.8, 9. *Jude* 7. *Gal.* 3.13. *Hebr.* 9.12.\n\n2\\. We beleeve that the eternity of the punishment of the vessels of wrath, is an absolute eternity, knowing no end; as wel as the eternity of the life of the Saints: *Mat.* 25.46. This we maintain against those that affirm *that all men shal be saved at the last.*\n\n3\\. Although all the power of the creature to act be from the Creator, and there is a providence of God always extended to every creature, and to every action of the creature; yet wee judge that the sinful corruption of the creature, and the sinfulness of the creature’s action, is from the creature, and not from God: and that it is a great sin to say that God is the author of sin: *Eccles.* 7.29. *Habak.* 1.13. *Iames* 1.13, 14, 15. 1 *Cor.* 14.33. 1 *Ioh.* 2.16. As touching that place which is here objected against us, *viz: Amos* 3.6. *Shal there be evil in a City, &c.* We conceive that it is either to be rendred according to the last Translation in the margin; *Shal there be evil in a City, and shal not the Lord do somewhat?* or else that it is to be understood only of the evil of punishment, and not of the evil of sin.\n\n4\\. We teach that they only do, or can beleeve in Jesus Christ, to whom it is given to beleeve in him by a special, gracious, and powerful work of his Spirit: and that this is (and shal be) given to the Elect in the time appointed of God for their effectual calling; and to none but the Elect: *Ioh.* 6 64, 65. *Philip.* 1.29. *Ierem.* 31.33, 34. *Ezek.* 36.26. *Rom.* 8.29, 30. *Ioh.* 10.26. This we hold against those that do maintain a freewil and sufficient ability in all men to beleeve; and do deny Election.\n\n5\\. We affirm, that as Jesus Christ never intended to give remission of sins and eternal life unto any but his sheep; (*Ioh.* 10.15. *Ioh.* 17.2. *Ephes.* 5.25, 26, 27. *Revel.* 5.9.) so these sheep only have their sins washed away in the blood of Christ: The vessels of wrath, as they are none of Christs sheep, nor ever do beleeve in him, so they have not the blood of Christ sprinkled upon them, neither are partakers of him: and therefore have all their sins remaining upon them, and are not saved by Christ from any of them under any consideration whatsoever; but must lie under the intolerable burthen of them eternally. The truth of this appears unto us by the light of these Scriptures compared together, *Hebr.* 12.24. 1 *Pet.* 1, 2. *Hebr.* 3.14. *Math.* 7.23. *Eph.* 5.6. 1 *Tim.* 1.9. *Ioh.* 8.24.\n\n6\\. Though some of our opposers do affirm, that by this doctrine we leave no Gospel to be preached to sinners for their conversion; yet through the goodness of God we know and preach to sinners this precious Gospel; *God so loved the world,* (that is, hath been so loving to mankind) *that he gave his only begotten Son, that whosoever beleeveth in him, should not perish, but have everlasting life;* Joh. 3.16. and this faithful saying, worthy of all acceptation, *That Iesus Christ came into the world to save sinners,* 1 Tim. 1.15. *viz.* all those sinners (how vile and grievous soever) not only which already do, but also which hereafter shall beleeve on him to life everlasting, 1 *Tim.* 1.16. and that *to Christ all the Prophets give witnesse, that through his name, whosoever beleeveth in him, shal receive remission of sins. Acts* 10.43. And this is called *The Word of the Gospel;* Acts 15.7. This is the Gospel which Christ and his Apostles preached, which we have received, and by which we have been converted unto Christ. And we desire to mind what *Paul* saith in *Galat.* 1.9. *If any man preach any other Gospel unto you then that ye have received, let him be anathema.*\n\n7\\. Though we confesse that no man doth attain unto faith by his own good wil; *Ioh.* 1.13. yet we judge and know that the Spirit of God doth not compel a man to beleeve against his will, but doth powerfully and sweetly create in a man a new heart, and so make him to beleeve and obey willingly, *Ezek.* 36.26. *Psal.* 110.3. God thus working in us both to wil and to do, of his good pleasure; *Philip.* 2.13.\n\n8\\. Though all our workings for life be in vain, irregular, and not accepted of God, (Jesus Christ being our life, who is freely given to us of God,) yet we beleeve and know that being made partakers of Jesus Christ, we do, and shal, and must, through him, and walking in him, bring forth the fruit of good works, serving God (in true obedience, and love, and thankfulness unto him) in holiness and righteousness, being *his workmanship, created in Christ Iesus unto good works, which he hath before ordained that we should walk in them; Ephes.* 2.10. *Luke* 1.74, 75.\n\n9\\. Though we that beleeve in Christ, be not under the law, but under grace; *Rom.* 6.14. yet we know that we are not lawless, or left to live without a rule; *not without law to God, but under law to Christ,* 1 *Cor.* 9.21. The Gospel of Jesus Christ is a law, or commanding rule unto us; whereby, and in obedience whereunto, we are taught to live soberly, righteously, and godly in this present world; *Titus* 2.11, 12. the directions of Christ in his Evangelical word guiding us unto, and in this sober, righteous, and godly walking, 1 *Tim.* 1.10, 11.\n\n10\\. Though we be not now sent to the Law as it was in the hand of *Moses,* to be commanded thereby, yet Christ in his Gospel teacheth and commandeth us to walk in the same way of righteousness and holyness that God by *Moses* did command the Israelites to walk in, all the Commandments of the second Table being stil delivered unto us by Christ, and all the Commandements of the first Table also (as touching the life and spirit of them) in this epitome or brief sum, *Thou shal love the Lord thy God with all thine heart,* &c. *Math.* 22.37, 38, 39, 40. *Rom.* 13.8, 9, 10.\n\n11\\. Though no sin be imputed to those that beleeve in Christ, nor any sinn do totally or fully reign over them, or in them; yet in them *the flesh lusteth against the spirit; Galat.* 5.17. and *in many things they all offend; Iames* 3.2. where the Apostle speaks of offences that one beleever may take notice of in another. Thus *there is not a just man upon earth, that doth good, and sinneth not,* Eccles. 7.20. and *if we say that we have no sin, we deceive our selves, and the truth is not in us,* 1 *Ioh.* 1.8.\n\n12\\. Though there be no condemnation to them that are in Christ Jesus, yet are they taught, and that effectually, to be ashamed of their sins *Rom.* 6.21. and to be sorry for them after a godly sort, 2 *Cor.* 7.9, 10, 11. yea to loath themselves for them; *Ezek.* 36.31. Because that sin is an evil and a filthy thing, and in its own nature tends to the provoking and dishonoring of God, being disobedience against God, and a thing which the most holy *GOD* declares himself to loath and abhor; so that nothing but the blood of Christ could purge us from our sins, and reconcile us to *God,* whom by sin we had offended. Therefore the Saints both are, and must be grieved, and must iudge themselves, because they have sinned against their holy and glorious *God,* and merciful and loving Father, 1 *Cor.* 11.31.\n\n13\\. Though nothing be hid from *God,* and *God* imputeth not iniquity to any beleever, yet ought we to confess our sins unto *God,* and to beseech him to deal with us according to his own promise; *viz.* to be stil gracious and merciful unto us though wee have sinned against him, not being wroth with us, nor rebuking us, nor ceasing to do good unto us because we have sinned, *Isa.* 54.9. *Hebr.* 8.12. *Dan.* 9.18, 19, 20. *Psal.* 32.5. *Psal.* 25.7. *Ezek.* 36.37. *Iames* 5.15. Thus according to Christs direction, we pray unto *God* to forgive us our sins; *Luke* 11.4. yet stil we are to look upon God as our Father; *Luke* 11.2. and consequently upon our selves as his children; and so not short of justification, or under wrath, but washed in Christs blood from all our sins. In such confession and petitions we shew obedience to *God,* and do also exercise faith towards *God,* and repentance, or godly sorrow for sin by which we see and confess that we for our parts have deserved wrath.\n\n14\\. Though they which are once really engraffed into Christ, shal certainly *be kept by the power of God through faith unto salvation;* 1 *Pet.* 1.5. yet ought they *to beware, lest being led away with the error of the wicked, they fal from their own stedfastnesse;* 2 *Pet.* 3.17. They ought therefore to seek continual support from *God.* Yea they ought to seek at *Gods* hand (in prayer, and in the right use and study of his Word, and in the right use of his Ordinances) not only continuance, but also growth in grace; 2 *Pet.* 3.18. First, because this is *Gods* Command. Secondly, because *God* who wil establish them, wil do it in this way; *viz:* giving them grace to be obedient to this his Command, and blessing them in this obedience.\n\n15\\. As we mind that our whole salvation is given unto us of the Father by Jesus Christ, and for his sake; so we likewise mind, that the Fathers giving Jesus Christ for us, and to us, and so saving us in him, and for his sake, is the acting and manifesting of that free love of his towards us, which was in himself from all eternity, *Iohn* 17.23. *Ephes.* 1.4, 5.\n\n16\\. Although a true beleever, whether baptized, or unbaptized, be in the state of salvation, and shal certainly be saved: yet in obedience to the Command of *Christ* every beleever ought to desire Baptism, and to yeeld himself to be baptized according to the rule of *Christ* in his Word: And where this obedience is in faith performed, there *Christ* makes this his Ordinance a meane of unspeakable benefit to the beleeving soul, *Acts* 2.38. *Acts* 22.16. *Rom.* 6.3, 4. 1 *Pet.* 3.21. And a true beleever that here sees the command of *Christ* lying upon him, cannot allow himself in disobedience thereunto, *Acts* 24.16.\n\n17\\. Beleevers baptized ought to agree and joyn together in a constant profession of the same doctrine of the Gospel, and in professed obedience thereunto, and also in fellowship, and in breaking of bread, and in prayers, *Acts.* 2.42. And a company of baptized beleevers so agreeing and joyning together, are a Church or Congregation of Christ, *Acts* 2.47.\n\n18\\. As the preaching of the Gospel, both for the conversion of sinners, and the edifying of those that are converted; so also the right use of Baptisme, and of the Lords Supper, ought to be till the end of the world, *Matt.* 28.19.20. 1 *Cor.* 11.26.\n\n19\\. A disciple gifted and enabled by the spirit of Christ to preach the Gospel, and stirred up to this service by the same spirit, bringing home to his soule the command of Christ in his word for the doing of this worke, is a man authorised and sent by Christ to preach the Gospel, see *Luke* 19.12. &c. *Mark.* 16.15. and *Matt.* 28.19. compared with *Acts* 8.4. *Philip.* 1.14.3. *Ioh.* 7. And those gifted disciples which thus preach Jesus Christ who came in the flesh, are to be looked upon as men sent and given of the Lord, 1 *Ioh.* 4.2. *Rom.* 10.15. *Ephes.* 4.11, 12, 13. And they which are converted from unbeliefe and false-worship, and so brought into Church-fellowship by such Preachers according to the will of *Christ,* are a seale of their ministry, 1 *Cor.* 9.2. And such preachers of the Gospel may not only lawfully administer Baptisme unto beleevers, and guide the action of a Church in the use of the Supper, (*Matth.* 28.19. *Acts* 8.5–12. 1 *Cor.* 10.16.) but may also call upon the Churches, and advise them to choose fit men for officers, and may settle such officers so chosen by a Church, in the places or offices to which they are chosen, by imposition of hands and prayer, *Act.* 6.3–6. *Acts* 14.23. *Titus* 1.5.\n\n20\\. Though a beleevers right to the use of the Lords Supper doe immediatly flow from Jesus Christ apprehended and received by faith; yet in as much as all things ought to be done not onely decently, but also in order; 1 *Cor.* 14.40. and the word holds forth this order, that disciples should be baptized, *Matth.* 28.9, *Acts* 2.38. and then be taught to observe all things (that is to say, all other things) that Christ commanded the Apostles, *Matth.* 28.20. and accordingly the Apostles first baptized disciples, and then admitted them to the use of the Supper; *Acts* 2.41.42. we therefore doe not admit any to the use of the Supper, nor communicate with any in the use of this ordinance, but disciples baptized, lest we should have fellowship with them in their doing contrary to order.\n\n21\\. Although we know that in some things we are yet very dark, and in all things as yet we know but in part, and doe therefore waite upon God for further light; yet we beleeve that we ought in our practise to obey, and serve, and glorifie God in the use of that light which he hath given us; and not neglect the good using of that light which God hath already given us, under pretence of waiting for more, 1 *Cor.* 13.9. *Acts* 18.25.\n\n22\\. As *Christ* doth not teach, nor allow that we should be without natural affection, or unsociable; (see *Rom.* 1.31.) so our being made partakers of *Christ,* doth not discharge us from the duties of our relations. Beleeving servants must perform the duties of servants towards their masters though unbeleeving; 1 *Tim.* 6.1. So beleeving children must perform the duties of children towards their parents; *Coloss.* 3.20. beleeving wives, the duties of wives towards their husbands; 1 *Pet.* 3.1. and beleeving subjects must be subject to principalities and powers, and obey Magistrates, *Rom.* 13.1, &c. *Titus* 3.1. 1 *Pet.* 2.13, 14, 15. But stil they must remember that their fear toward *God* must not be taught by the precept of men; *Isaiah* 29.13. that they ought to obey *God* rather then men, *Acts* 5.29. and that the submission that must be given to men, must be given to them for the Lords sake, 1 *Pet.* 2, 14.\n\nThus I conclude with the Apostles words (in 2 *Tim.* 2.7.) a little varyed, but not misapplyed; *Consider what we teach: and the Lord give you understanding in all things.*\n\nFINIS."},{"name":"dedication","title":"To the Right Honorable the Lords, Knights, Citizens and Burgesses in Parliament assembled","text":"Right Honorable and most Noble Patriots,\n\nIn as much as there hath been a[^1] Book lately presented unto you, in whose Dedicatory Epistle there are many hainous accusations unjustly and falsly laid against us, we conceived it necessary to make some declaration of our innocency, and (to that end) humbly to present unto your view this our Confession of Faith: Here wee unfainedly declare, what in our hearts wee judge, and what wee teach, and according to this Rule wee desire and endevour, through the grace of God, to lead our lives. This Confession of our Faith we send forth to speak the truth for us, and so to make our innocency to appeare; desiring that the same light may guide others also to the same way of truth and of obedience both to God and to the Magistrate, who is the Minister of God to us for good. We hope your Honours will permit us to speak with modesty in our just defence. And when any shal provoke you to lift up a hand against us, wee desire you may seriously consider *Gamaliels* counsel in *Acts* 5. We take no thought for our selves, for the Lord our God is al-sufficient; but wee desire and pray that you may doe nothing against Christ, neither in his members, nor in his ordinances, that there may be no wrath upon you from the Lord, but that you knowing the innocent and protecting them according to the wil of God, may for the same be famous unto all generations, and the memoriall of your names may be pretious among the Saints till the coming of King Iesus.\n\n[^1]: Doctor Featleys Book dedicated to the Parliament."},{"name":"preface","title":"To the judicious and impartiall Reader","text":"Courteovs READER;\n\nIT is no wonder if it seeme strange to thee, that wee should publish a confession of our faith, who are frequently termed to be *Heretiques* and *Schismatiques,* and what not, though unjustly; neither is it any discouragement unto us, though *this sect* (as they call the *Anabaptists) is*[^1] *every where spoken against,* and in that we are charged (for Christs Name sake) with the same things our Lord Jesus Christ, and his Apostles were accused of; it’s a mercy, an honour, and a comfort unto us, when we remember what our Lord hath said unto us, *Blessed are ye when*[^2] *men shall revile you, and persecute you, and say all manner of evill falsly, for my sake; Rejoyce and be exceeding glad, for great is your reward in heaven, for so persecuted they the Prophets that were before you. The Disciple is not above his Master, nor the servant above his Lord; it’s enough for the Disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house*[^3] *Belzebub, how much more shall they call them of his houshold? If the world hate you, yee know that it hated me before it hated you: if yee were of the world, the world would love her owne, but because ye are not of the world, but I have chosen you out of the world, therfore the world hateth you. The servant is not greater then the Lord; if*[^4] *they have persecuted me, they will also persecute you, &c. All these things will they doe unto you for my Names sake, because they know not him that sent me; Yea, and all that will live godly in Christ Jesus shall suffer persecution; but rejoyce in as much as yee are partakers of Christs sufferings, that when his glory shall be revealed, yee may be clad also with exceeding joy.*\n\nOur Lord Jesus was accused to be *a sedtious and mutinous fellow:*[^5] *Paul* was called *a pestilent fellow, and a mover of sedition,* and *a ring-leader*[^6] *of the sect of the Nazarens;* Saying, *Away with such a fellow,*[^7] *for it is not fit he should live;* Saying, *This fellow perswadeth men to worship God contrary to the Law:* and our Lord Jesus Christ was accused of *perverting the people, and forbidding to give tribute to Caesar;*[^8] and that he and his Disciples *did teach novelties, and brake the traditions of the Elders.* Christ was accused *to have a Devill, and to*[^9] *be mad,* saying to the people, *Why doe yee heare him? Paul* was esteemed *to be mad:* also they said, *What will this babler say?* And that he taught *new doctrine:* and Christ was accused *to speake blasphemy, and they all condemned him to be guilty of death.* So some are offended at us for meeting in houses to preach, and would have us punished for it; notwithstanding, it was Christ and his Apostles practice to doe so, whose example we are to follow. *Christ taught upon a mountaine, and in a ship.*[^10] *Paul* preached from house to house; also *the Church met together in an upper roome, where* Peter *preached; and* Paul *preached, and converted* Lydia *by the River side; the Disciples met together in the night in an upper roome;* Paul *preached two yeares in an hired house, and received all that came unto him.* If he had lived in these dayes and done so, it’s to be feared some would have petitioned against him: So some accuse us to be disturbers of the peace of the Common-wealth; yet all that know us can testifie for us, that wee meet together and depart in a peaceable manner: And from *Acts* 17. 5, 6, 7. it will appeare, what persons they were that disturbed the publick peace, it’s fit such persons should be taken notice of and accordingly punished.\n\nSo we are blamed, because we frequent not their Temples; *we dare not*[^11] *trust in lying words, saying, The Temple of the Lord, the Temple of*[^12] *the Lord are these;* we know *the most High dwelleth not in Temples made with hands;* and *that wee are the Temple of the living God; and that our bodies are the Temples of the holy Ghost;* and that Christs Church is not built with dead stones. And because there are but a few of us, some conceive we are in an error, and that the least number should yeeld to the greater; then it seemes, if the number of the Papists or Atheists[^13] exceed the number of the Protestants, they must forsake their Religion. *God in times past suffered all Nations to walke in their own wayes;* there was but one true Prophet *to* 400 *false.* After three yeares preaching and working miracles by Christ, there was but a small number. Christ cals his,[^14] *a little flocke:* the Scripture declares the greatest number *followed after the beast.* Also those that preach amongst us, are esteemed as the Apostles were, to be *unlearned and ignorant men.* Apollo *was instructed more perfectly in the way of God by Aquila,* a tradesman, *and Priscilla his*[^15] *wife:* but the Scripture saith; *As every man hath received the gift,*[^16] *even so minister the same one to another, as good Stewards of the manifold grace of God.* Also some say of us, that wee be of severall sects, and[^17] that wee cannot agree among our selves. *Pilate* and *Herod* agreed together *to crucifie Christ;* wee dare not agree as the *Jewes* did *that if any did confesse that Jesus was the Christ, he should be put out of the Synagogue.* The union Christ prayed for, we desire, and for such an agreement as[^18] agreeth not with the truth, we may not agree unto, therefore we desire it not; yet the *Paedobaptists* differ more among themselves then we doe, and if this[^19] their reason have any strength in it, it is against themselves: the severall sects of *Paedobaptists,* be *Papists, Arrians, Nestorians, Pelagians, Donatists, Eutychians, Grecians, Lutherans, Arminians, Episcopans, Nicolaites, Calvinists, Zuinglians, Hussites,* and above twenty other severall sects, which are all baptizers of infants, and notwithstanding, for other points, are all asunder, and have all rent one from another, therefore we send[^20] them to follow the counsell of Christ.\n\nAs the Watchmen dealt with the Spouse of Christ, in her seeking her beloved,[^21] so they deale with us, they finding us out of that common and broad way themselves walke in, they smite us, and take away our vaile, and vaile us with reproaches, and odious names; to incense all, both good and bad, against us, that wee may appeare vile in the eyes and hearts of all that behold us, or shall heare of us, which they indeavour to doe, both in Pulpit and print,[^22] not fearing to charge us, with holding free-will, falling from grace, denying election, originall sin, childrens salvation, the old Testament, and mens proprietie in their estates, and censuring all to be damned that are not of our judgement and practice; all which wee disclaime, because they are untrue. And as for the other things, whereof wee are accused, wee referre those who desire further satisfaction to the answers of them[^23]: yet by reason of the many accusations that are cast upon us, although they cannot prove the things whereof we are accused, yet the generalitie of the people are incensed against us, and are incouraged, and set on by such, to seek out the place of our meetings, which are the more private, not because they are private, but because wee have not any more publicke places; but if any shall please to procure us more larger places to meet in, wee are willing to imbrace them with thankfulnesse and joy, although no man should speak for us to those in authoritie, from whom one word were enough to protect us, from the violence we should be subject unto; but as it was then, *Acts* 17. 5, 6, 7. so it is now; yet must[^24] wee beare all the blame; but our God will in his time cleare our innocency, although now many stand looking upon us as a people (holding such things) not worthy to live, and are in danger by the rude multitude gathering together to stone us: and had it been against our persons onely, we would have held our peace, and committed our cause to God; but considering it is the truth that we professe that suffers, we may not, nor dare not be neuters in matters of so high a nature, but come in and speak to the help of the Lord against the mighty.\n\nTherefore to free our selves, and the truth we profess, from such unjust aspersions, that it may be at liberty, though we be in bonds, wee have published a briefe confession of our Faith, (which we conceive most void of contention in these sad and troublesome times) the thoughts of our hearts as in the presence of God wee here declare, that it may appeare to the consciences of them that feare God, what wrong we suffer from some who have ability to cast mists,[^25] and dark clouds, which overshadow the glory of the truth, and them that professe it. And although they acknowledge with us, that the truth is not fully discovered, yet they will tie all future discovery to a former light, and conceive they doe well in so doing. But God will by his truth shew their error, and exalt Jesus Christ the chiefe corner-stone, which the builders so much reject. And lest this should be thought to be the judgement of some particular persons, this is done by the consent and appointment of seven Congregations or Churches in London, with the names of some of each of them subscribed in the behalfe of the whole. And although wee bee distinct in our meetings, for conveniency; yet are we one in faith, fellowship, and communion, holding Jesus Christ for our Head & Law-giver, under whose Rule and government we desire to walke, and to follow the Lamb wheresoever he goeth, that when our Lord and King shall call us to account, we may be found ready and worthy to be received into our Masters joy. Vntill which time we desire to spend these few dayes we have here to remain, to the glory of God, the honour of the Gospel, the Saints comfort, and our Countries good, to our own account at the great day when Christ shall come in flaming fire, taking vengeance on[^26] them that know not God, and that obey not the Gospel of our Lord Jesus Christ.\n\nSubscribed by us in the behalfe of seven Congregations or Churches of Christ in London. As also by a French Congregation of the same judgement.\n\n- Thomas Gunne. John Mabbit.\n- Thomas Munden. George Tipping.\n- John Spilsbery, Samuel Richardson\n- William Kiffen. Thomas Patient.\n- Paul Hobson. Thomas Goare.\n- Hanserd Knollys. Thomas Holms.\n- Benjamin Cockes. Thomas Kilikop.\n- Denis le Barbier. Christophle Duret.\n\n[^1]: Acts 28. 22.\n[^2]: Mat 5. 11, 12.\n[^3]: Mat. 10. 24, 25\n[^4]: Joh. 15. 18, 19, 20, 21. See Acts 21. 28. 30, 31. & 14. 22. 2 Tim. 3. 12. 1 Pet. 4. 13.\n[^5]: Luk. 23. 25.\n[^6]: Acts 24. 1. 5. 6\n[^7]: Acts 18. 13.\n[^8]: Luk. 23. 2. 14. Mat. 15. 1. to 9\n[^9]: Joh. 10. 20. Act. 26. 24, 25 Act. 17. 18, 19. Mark. 14. 64.\n[^10]: Mat. 5. 1. 2. & 13. 2. Acts 20. 20. Act. 1. 13. 15, 16 & 2. 2. Act. 16. 13, 14. Act. 20. 7, 8, 9. Act. 28. 30, 31.\n[^11]: Acts 7. 48.\n[^12]: Act. 17. 24, 25. 1 Cor. 3. 16. 1 Cor. 6. 3. 19. 1 Pet. 2. 4, 5. Joh. 4. 20. &c.\n[^13]: Acts 14. 16. Exod. 23. 2. 1 King. 22. 6, 7, &c.\n[^14]: Acts 1. 14, 15. Luk. 12. 32. Mat. 7. 13, 14. Rev. 13. 7. 16. 17.\n[^15]: Acts 4. 13. Acts 18. 1, 2, 3. 26\n[^16]: 1 Pet. 4. 10, 11. See 1 Cor. 14. 3. 26. 31.\n[^17]: Luke 23. 12. Ioh. 9. 22. See 1 Cor. 1. 10, 11.\n[^18]: Iohn 17. 21.\n[^19]: Eph. 4. 3. to 17.\n[^20]: Mat. 7. 3, 4, 5.\n[^21]: Song 3. 2. 5. with 5, 6, 7.\n[^22]: Acts 16. 19.\n[^23]: In a small Treatise, intituled, Briefe Considerations on Dr Featly his Book, intituled, The dipper dipt, by Samuel Richardson.\n[^24]: Act 17. 5, 6, 7.\n[^25]: Jude 14. 15.\n[^26]: 2 Thess. 1. 8."},{"name":"the-conclusion","title":"The Conclusion","text":"Thus we desire to give unto Christ that which is his, and unto all lawfull Authority that which is their due, and to owe nothing to any man but love, to live quietly and peaceably, as it becommeth Saints, endeavouring in all things to keep a good conscience, and to doe unto every man (of what judgement soever) as we would they should doe unto us, that as our practice is, so it may prove us to be a conscionable, quiet, and harmlesse people, (no wayes dangerous or troublesome to humane Society) and to labour and work with our hands that we may not be chargeable to any, but to give to him that needeth both friends and enemies, accounting it more excellent to give then to receive. Also we confesse that we know but in part, and that we are ignorant of many things which we desire and seek to know: and if any shall doe us that friendly part to shew us from the word of God that wee see not, we shall have cause to be thankfull to God and them. But if any man shall impose upon us any thing that we see not to be commanded by our Lord Jesus Christ, we should in his strength rather embrace all reproaches and tortures of men, to be stript of all outward comforts, and if it were possible, to die a thousand deaths, rather then to doe any thing against the least tittle of the truth of God, or against the light of our own consciences. And if any shal call what we have said Heresie, then do we with the Apostle acknowledge, that after the way they call heresie, worship we the God of our Fathers, disclaiming all Heresies (rightly so called) because they are against Christ, & to be stedfast and immoveable, alwayes abounding in obedience to Christ, as knowing our labour shall not be in vain in the Lord.\n\n*PSAL.* 74. 21, 22.\n\n> Arise, O God, plead thine own cause; Remember how the foolish man blasphemeth thee daily.\n>\n> O let not the oppressed returne ashamed, but let the poore and needy praise thy Name.\n\nCome Lord Jesus, come quickly.\n\nFINIS."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"articles1571","kind":"confession","title":"Thirty-Nine Articles","short":"39 Articles","aliases":["Thirty-Nine Articles of Religion","Articles of Religion","XXXIX Articles","The Thirty-Nine Articles of the Church of England"],"authors":["Convocation of Canterbury"],"tradition":["anglican","reformed"],"language":"en","translation":null,"dates":{"written":1563,"first_published":1563,"adopted":[{"by":"Convocation of Canterbury","year":1571}]},"year":1571,"edition":"Richard Jugge and John Cawood’s printing, 1571, with the first clause of article 20","source":"https://archive.org/details/bim_early-english-books-1475-1640_articles-whereupon-it-wa_england-church-of-artic_1571_0","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":["burnet1699","rogers1607"],"translations":[],"related":[],"provenance":{"witness":{"title":"Articles whereupon it was agreed by the Archbishoppes and Bishoppes of both prouinces and the whole cleargie, in the Conuocation holden at London in the yere of our Lorde GOD. 1562. according to the computation of the Churche of Englande, for the auoiding of the diuersities of opinions, and for the stablishyng of consent touching true religion","edition":"Richard Jugge and John Cawood’s printing, 1571, with the first clause of article 20","published":1571,"place":"London","catalog":["STC 10038.9","ESTC S124523"],"original":"https://archive.org/details/bim_early-english-books-1475-1640_articles-whereupon-it-wa_england-church-of-artic_1571_0","pdf":"https://assets.symbolics.dev/5deb6e990bc6374b2b88cd454688fac0d9e3dea2ecb1782316682b321147f2cd/bim_early-english-books-1475-1640_articles-whereupon-it-wa_england-church-of-artic_1571_0.pdf","sha256":"5deb6e990bc6374b2b88cd454688fac0d9e3dea2ecb1782316682b321147f2cd","pdf_source":"https://archive.org/download/bim_early-english-books-1475-1640_articles-whereupon-it-wa_england-church-of-artic_1571_0/bim_early-english-books-1475-1640_articles-whereupon-it-wa_england-church-of-artic_1571_0.pdf"},"transcription":{"from":"eebo-tcp:A72013","checked":[{"against":"https://archive.org/details/bim_early-english-books-1475-1640_articles-whereupon-it-wa_england-church-of-artic_1571_0","by":"Claude, for cco3","date":"2026-10-28","scope":"article 6’s canonical books, the Greek of article 9 (a gap in A72013), and every word in which A72013 and B13405 differ but spelling"},{"against":"eebo-tcp:B13405","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word"}]},"license":"public-domain","notes":"The Church of England’s Articles of Religion: Matthew Parker’s revision of Cranmer’s Forty-Two Articles (1553), agreed in Latin by the Convocation of Canterbury in January 1563 (“1562”, the English year beginning in March), and printed that year in Latin and in English without article 29. In 1571 Convocation read them again, restored article 29, and the bishops and clergy subscribed them; the English was revised against the Latin, and Parliament’s Act of that year (13 Eliz. c. 12) bound the clergy to subscribe them. The English of 1571 is not a translation but the Articles themselves, of the same authority as the Latin. This is that English, in the Queen’s printers’ quarto of 1571, as EEBO-TCP transcribed it (A72013, from the Cambridge University Library copy). The other 1571 quarto the TCP has (STC 10039.3, ESTC S120358, EEBO-TCP B13405) is another setting, with its own spelling and slips, and without article 20’s first clause, “The Church hath power to decree Rites or Ceremonies, and aucthoritie in controuersies of fayth”, which the Latin of 1563 has, and the Articles as the Church of England has received them. The titles are the printing’s; the margin numbers the articles. Article 6’s canonical books, set in two columns, and article 35’s homilies run on in their paragraphs; the TCP read the second book of Kings into the wrong column, and it is put back. The printing’s spelling, abbreviations (“supererogatiō”, “tokēs”, “ye” for “the”) and slips (“clearey” in 15, “comdemned” in 16, “partrakyng” in 28) are kept; its long s is s, and its VV W. The Greek of article 9, which the TCP did not key, is read from the scan. The ratification is `prose/ratification`; the table of the articles’ short titles and the colophon are left out. The Royal Declaration of 1628, printed before the Articles since, is not in this printing."},"chapter_count":39,"paragraph_count":58,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/articles1571","chapters":[{"number":1,"title":"Of fayth in the holy Trinitie","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"There is but one lyuyng and true God, euerlastyng, without body, partes, or passions, of infinite power, wysdome, & goodnesse, the maker and preseruer of al things both visible and inuisible. And in vnitie of this Godhead there be three persons, of one substaunce, power, and eternitie, the father, the sonne, and the holy ghost.","segments":[{"text":"There is but one lyuyng and true God, euerlastyng, without body, partes, or passions, of infinite power, wysdome, & goodnesse, the maker and preseruer of al things both visible and inuisible. And in vnitie of this Godhead there be three persons, of one substaunce, power, and eternitie, the father, the sonne, and the holy ghost.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":3}]},{"number":2,"title":"Of the worde or sonne of God which was made very man","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"The Sonne, which is the worde of the Father, begotten from euerlastyng of the Father, the very and eternall GOD, of one substaunce with the father, toke mans nature in the wombe of the blessed Virgin, of her substaunce: so that two whole and perfect natures, that is to say the Godhead and manhood, were ioyned together in one person, neuer to be diuided, whereof is one Christe, very GOD and very man, who truely suffered, was crucified, dead, and buried, to reconcile his father to vs, and to be a sacrifice, not only for originall gylt, but also for all actuall sinnes of men.","segments":[{"text":"The Sonne, which is the worde of the Father, begotten from euerlastyng of the Father, the very and eternall GOD, of one substaunce with the father, toke mans nature in the wombe of the blessed Virgin, of her substaunce: so that two whole and perfect natures, that is to say the Godhead and manhood, were ioyned together in one person, neuer to be diuided, whereof is one Christe, very GOD and very man, who truely suffered, was crucified, dead, and buried, to reconcile his father to vs, and to be a sacrifice, not only for originall gylt, but also for all actuall sinnes of men.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":3}]},{"number":3,"title":"Of the goyng downe of Christe into hell","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"As Christe dyed for vs, and was buryed: so also it is to be beleued that he went downe into hell.","segments":[{"text":"As Christe dyed for vs, and was buryed: so also it is to be beleued that he went downe into hell.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":4}]},{"number":4,"title":"Of the Resurrection of Christe","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"Christe dyd truely aryse agayne from death, and toke agayne his body, with flesh, bones, and all thinges apparteyning to the perfection of mans nature, wherewith he ascended into heauen, and there sitteth, vntyll he returne to iudge all men at the last day.","segments":[{"text":"Christe dyd truely aryse agayne from death, and toke agayne his body, with flesh, bones, and all thinges apparteyning to the perfection of mans nature, wherewith he ascended into heauen, and there sitteth, vntyll he returne to iudge all men at the last day.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":4}]},{"number":5,"title":"Of the holy ghost","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"The holy ghost, proceedyng from the father and the sonne, is of one substaunce, maiestie, and glorie, with the father and the sonne, very and eternall God.","segments":[{"text":"The holy ghost, proceedyng from the father and the sonne, is of one substaunce, maiestie, and glorie, with the father and the sonne, very and eternall God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":4}]},{"number":6,"title":"Of the sufficiencie of the holy Scriptures for saluation","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"Holye Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of anye man, that it shoulde be beleued as an article of the fayth, or be thought requisite necessarie to saluation. In the name of holy Scripture, we do vnderstande those Canonicall bookes of the olde and newe Testament, of whose aucthoritie was neuer any doubt in the Churche.","segments":[{"text":"Holye Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of anye man, that it shoulde be beleued as an article of the fayth, or be thought requisite necessarie to saluation. In the name of holy Scripture, we do vnderstande those Canonicall bookes of the olde and newe Testament, of whose aucthoritie was neuer any doubt in the Churche.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":5},{"id":"6.2","chapter":6,"number":2,"text":"Of the names and number of the Canonicall Bookes. Genesis. Exodus. Leuiticus. Numerie. Deuteronomium. Iosue. Iudges. Ruth. The.1. boke of Samuel. The.2. boke of Samuel. The.1. booke of Kinges. The.2. booke of Kinges. The.1. booke of Chroni. The.2. booke of Chroni. The.1. booke of Esdras. The.2. booke of Esdras. The booke of Hester. The booke of Iob. The Psalmes. The Prouerbes. Ecclesia. or preacher. Cantica, or songes of Sa. 4. Prophetes the greater. 12. Prophetes the lesse.","segments":[{"text":"Of the names and number of the Canonicall Bookes. Genesis. Exodus. Leuiticus. Numerie. Deuteronomium. Iosue. Iudges. Ruth. The.1. boke of Samuel. The.2. boke of Samuel. The.1. booke of Kinges. The.2. booke of Kinges. The.1. booke of Chroni. The.2. booke of Chroni. The.1. booke of Esdras. The.2. booke of Esdras. The booke of Hester. The booke of Iob. The Psalmes. The Prouerbes. Ecclesia. or preacher. Cantica, or songes of Sa. 4. Prophetes the greater. 12. Prophetes the lesse.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":5},{"id":"6.3","chapter":6,"number":3,"text":"And the other bookes (as Hierome sayth) the Churche doth reade for example of lyfe and instruction of maners: but yet doth it not applie them to establishe any doctrine. Such are these folowyng. The third boke of Esdras. The fourth boke of Esdras The booke of Tobias. The booke of Iudith. The rest of the booke of Hester. The booke of Wisdome. Iesus the sonne of Sirach. Baruch, the prophet. Song of the.3. children. The storie of Susanna. Of Bel and the Dragon. The prayer of Manasses. The.1. boke of Machab. The.2. booke of Macha.","segments":[{"text":"And the other bookes (as Hierome sayth) the Churche doth reade for example of lyfe and instruction of maners: but yet doth it not applie them to establishe any doctrine. Such are these folowyng. The third boke of Esdras. The fourth boke of Esdras The booke of Tobias. The booke of Iudith. The rest of the booke of Hester. The booke of Wisdome. Iesus the sonne of Sirach. Baruch, the prophet. Song of the.3. children. The storie of Susanna. Of Bel and the Dragon. The prayer of Manasses. The.1. boke of Machab. The.2. booke of Macha.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":6},{"id":"6.4","chapter":6,"number":4,"text":"All the bookes of the newe Testament, as they are commonly receaued, we do receaue and accompt them for Canonicall.","segments":[{"text":"All the bookes of the newe Testament, as they are commonly receaued, we do receaue and accompt them for Canonicall.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":6}]},{"number":7,"title":"Of the olde Testament","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe, who is the onlye mediatour betweene God and man, being both God and man. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke onlye for transitorie promises. Although the lawe geuen from God by Moyses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes therof, ought of necessitie to be receaued in any common wealth: yet notwithstandyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, whiche are called morall.","segments":[{"text":"The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe, who is the onlye mediatour betweene God and man, being both God and man. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke onlye for transitorie promises. Although the lawe geuen from God by Moyses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes therof, ought of necessitie to be receaued in any common wealth: yet notwithstandyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, whiche are called morall.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":6}]},{"number":8,"title":"Of the three Credes","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"The three Credes, Nicene Crede, Athanasius Crede, and that whiche is commonlye called the Apostles Crede, ought throughlye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture.","segments":[{"text":"The three Credes, Nicene Crede, Athanasius Crede, and that whiche is commonlye called the Apostles Crede, ought throughlye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":7}]},{"number":9,"title":"Of originall or birth sinne","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"Originall sinne standeth not in the folowing of Adam (as the Pelagians do vaynely talke) but it is the fault and corruption of the nature of euery man, that naturally is engendred of the ofspring of Adam, whereby man is very farre gone from originall ryghteousnes, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne into this worlde, it deserueth Gods wrath and damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke φρόνημα σαρκός, which some do expounde the wisdome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne.","segments":[{"text":"Originall sinne standeth not in the folowing of Adam (as the Pelagians do vaynely talke) but it is the fault and corruption of the nature of euery man, that naturally is engendred of the ofspring of Adam, whereby man is very farre gone from originall ryghteousnes, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne into this worlde, it deserueth Gods wrath and damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke φρόνημα σαρκός, which some do expounde the wisdome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":7}]},{"number":10,"title":"Of free wyll","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"The condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne naturall strength and good workes, to fayth and calling vpon God: Wherefore we haue no power to do good workes pleasaunt and acceptable to God, without the grace of God by Christe preuentyng vs, that we may haue a good wyll, & workyng with vs, when we haue that good wyll.","segments":[{"text":"The condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne naturall strength and good workes, to fayth and calling vpon God: Wherefore we haue no power to do good workes pleasaunt and acceptable to God, without the grace of God by Christe preuentyng vs, that we may haue a good wyll, & workyng with vs, when we haue that good wyll.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":8}]},{"number":11,"title":"Of the iustification of man","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"We are accompted righteous before God, only for the merite of our Lord & sauiour Iesus Christ, by faith, & not for our owne workes or deseruynges. Wherefore, that we are iustified by fayth onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homilie of iustification.","segments":[{"text":"We are accompted righteous before God, only for the merite of our Lord & sauiour Iesus Christ, by faith, & not for our owne workes or deseruynges. Wherefore, that we are iustified by fayth onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homilie of iustification.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":8}]},{"number":12,"title":"Of good workes","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"Albeit that good workes, whiche are the fruites of fayth, and folowe after iustification, can not put away our sinnes, and endure the seueritie of Gods iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessarily of a true and liuely fayth, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit.","segments":[{"text":"Albeit that good workes, whiche are the fruites of fayth, and folowe after iustification, can not put away our sinnes, and endure the seueritie of Gods iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessarily of a true and liuely fayth, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"9","leaf":9}]},{"number":13,"title":"Of workes before iustification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"Workes done before the grace of Christe, and the inspiration of his spirite, are not pleasaunt to God, forasmuche as they spring not of fayth in Iesu Christ, neither do they make men meete to receaue grace, or (as the schole aucthours saye) deserue grace of congruitie: yea rather for that they are not done as GOD hath wylled and commaunded them to be done, we doubt not but they haue the nature of synne.","segments":[{"text":"Workes done before the grace of Christe, and the inspiration of his spirite, are not pleasaunt to God, forasmuche as they spring not of fayth in Iesu Christ, neither do they make men meete to receaue grace, or (as the schole aucthours saye) deserue grace of congruitie: yea rather for that they are not done as GOD hath wylled and commaunded them to be done, we doubt not but they haue the nature of synne.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"9","leaf":9}]},{"number":14,"title":"Of workes of supererogation","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"Voluntarie workes besydes, ouer and aboue Gods commaundementes, which they call workes of supererogatiō, can not be taught without arrogancie and impietie. For by them men do declare that they do not onely render vnto God as muche as they are bounde to do, but that they do more for his sake then of bounden duetie is required: Wheras Christe sayth playnly, When ye haue done al that are commaunded to you, say, We be vnprofitable seruauntes.","segments":[{"text":"Voluntarie workes besydes, ouer and aboue Gods commaundementes, which they call workes of supererogatiō, can not be taught without arrogancie and impietie. For by them men do declare that they do not onely render vnto God as muche as they are bounde to do, but that they do more for his sake then of bounden duetie is required: Wheras Christe sayth playnly, When ye haue done al that are commaunded to you, say, We be vnprofitable seruauntes.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"10","leaf":10}]},{"number":15,"title":"Of Christe alone without sinne","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Christe in the trueth of our nature, was made lyke vnto vs in al thinges (sinne only except) from which he was clearey voyde, both in his fleshe & in his spirite. He came to be the lambe without spot, who by sacrifice of hym selfe once made, shoulde take away the sinnes of the worlde: and sinne, (as S. Iohn sayeth) was not in hym. But al we the rest, (although baptized, and borne agayne in Christe) yet offende in many thinges, and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs.","segments":[{"text":"Christe in the trueth of our nature, was made lyke vnto vs in al thinges (sinne only except) from which he was clearey voyde, both in his fleshe & in his spirite. He came to be the lambe without spot, who by sacrifice of hym selfe once made, shoulde take away the sinnes of the worlde: and sinne, (as S. Iohn sayeth) was not in hym. But al we the rest, (although baptized, and borne agayne in Christe) yet offende in many thinges, and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"10","leaf":10}]},{"number":16,"title":"Of sinne after Baptisme","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Not euery deadly sinne willingly committed after baptisme, is sinne agaynst the holy ghost, and vnpardonable. Wherefore, the graunt of repentaunce is not to be denyed to such as fal into sinne after baptisme. After we haue receaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God (we may) aryse agayne and amend our lyues. And therefore, they are to be comdemned, whiche say they can no more sinne as long as they lyue here, or denie the place of forgeuenesse to suche as truely repent.","segments":[{"text":"Not euery deadly sinne willingly committed after baptisme, is sinne agaynst the holy ghost, and vnpardonable. Wherefore, the graunt of repentaunce is not to be denyed to such as fal into sinne after baptisme. After we haue receaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God (we may) aryse agayne and amend our lyues. And therefore, they are to be comdemned, whiche say they can no more sinne as long as they lyue here, or denie the place of forgeuenesse to suche as truely repent.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"11","leaf":11}]},{"number":17,"title":"Of predestination and election","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"Predestination to lyfe, is the euerlastyng purpose of God, wherby (before the foundations of the world were layd) he hath constantly decreed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of mankynde, and to bryng them by Christe to euerlastyng saluation, as vessels made to honour. Wherfore they which be indued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite workyng in due season: they through grace obey the callyng: they be iustified freely: they be made sonnes of God by adoption: they be made lyke the image of his onelye begotten sonne Iesus Christe: they walke religiously in good workes, and at length by gods mercy, they attaine to euerlastyng felicitie.","segments":[{"text":"Predestination to lyfe, is the euerlastyng purpose of God, wherby (before the foundations of the world were layd) he hath constantly decreed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of mankynde, and to bryng them by Christe to euerlastyng saluation, as vessels made to honour. Wherfore they which be indued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite workyng in due season: they through grace obey the callyng: they be iustified freely: they be made sonnes of God by adoption: they be made lyke the image of his onelye begotten sonne Iesus Christe: they walke religiously in good workes, and at length by gods mercy, they attaine to euerlastyng felicitie.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"11","leaf":11},{"id":"17.2","chapter":17,"number":2,"text":"As the godly consyderation of predestination, and our election in Christe, is full of sweete, pleasaunt, and vnspeakeable comfort to godly persons, and such as feele in them selues the working of the spirite of Christe, mortifying the workes of the fleshe, & their earthlye members, and drawing vp their mynde to hygh and heauenly thinges, aswell because it doth greatly establyshe and confirme their fayth of eternall saluation to be enioyed through Christ, as because it doth feruently kindle their loue towardes God: So, for curious and carnal persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a most daungerous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane liuing, no lesse perilous then desperation.","segments":[{"text":"As the godly consyderation of predestination, and our election in Christe, is full of sweete, pleasaunt, and vnspeakeable comfort to godly persons, and such as feele in them selues the working of the spirite of Christe, mortifying the workes of the fleshe, & their earthlye members, and drawing vp their mynde to hygh and heauenly thinges, aswell because it doth greatly establyshe and confirme their fayth of eternall saluation to be enioyed through Christ, as because it doth feruently kindle their loue towardes God: So, for curious and carnal persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a most daungerous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane liuing, no lesse perilous then desperation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"12","leaf":12},{"id":"17.3","chapter":17,"number":3,"text":"Furthermore, we must receaue Gods promises in such wyse, as they be generally set foorth to vs in holy scripture: and in our doynges, that wyl of God is to be folowed, which we haue expreslye declared vnto vs in the worde of God.","segments":[{"text":"Furthermore, we must receaue Gods promises in such wyse, as they be generally set foorth to vs in holy scripture: and in our doynges, that wyl of God is to be folowed, which we haue expreslye declared vnto vs in the worde of God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"12","leaf":12}]},{"number":18,"title":"Of obtaynyng eternall saluation, only by the name of Christe","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"They also are to be had accursed, that presume to say, that euery man shalbe saued by the lawe or sect which he professeth, so that he be diligent to frame his lyfe accordyng to that lawe, and the lyght of nature. For holy scripture doth set out vnto vs onely the name of Iesus Christe, whereby men must be saued.","segments":[{"text":"They also are to be had accursed, that presume to say, that euery man shalbe saued by the lawe or sect which he professeth, so that he be diligent to frame his lyfe accordyng to that lawe, and the lyght of nature. For holy scripture doth set out vnto vs onely the name of Iesus Christe, whereby men must be saued.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"13","leaf":13}]},{"number":19,"title":"Of the Church","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"The visible Church of Christe, is a congregation of faythfull men, in the which the pure worde of God is preached, and the Sacramentes be duely ministred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same.","segments":[{"text":"The visible Church of Christe, is a congregation of faythfull men, in the which the pure worde of God is preached, and the Sacramentes be duely ministred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"13","leaf":13},{"id":"19.2","chapter":19,"number":2,"text":"As the Church of Hierusalem, Alexandria, and Antioche haue erred: so also the Church of Rome hath erred, not only in their lyuing and maner of ceremonies, but also in matters of fayth.","segments":[{"text":"As the Church of Hierusalem, Alexandria, and Antioche haue erred: so also the Church of Rome hath erred, not only in their lyuing and maner of ceremonies, but also in matters of fayth.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"13","leaf":13}]},{"number":20,"title":"Of the aucthoritie of the Church","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Church hath power to decree Rites or Ceremonies, and aucthoritie in controuersies of fayth: And yet it is not lawfull for the Church to ordayne any thyng that is contrarie to Gods worde written, neyther may it so expounde one place of scripture, that it be repugnaunt to another. Wherefore, although the Churche be a witnesse and a keper of holy writ: yet, as it ought not to decree any thing agaynst the same, so besides the same, ought it not to enforce any thing to be beleued for necessitie of saluation.","segments":[{"text":"The Church hath power to decree Rites or Ceremonies, and aucthoritie in controuersies of fayth: And yet it is not lawfull for the Church to ordayne any thyng that is contrarie to Gods worde written, neyther may it so expounde one place of scripture, that it be repugnaunt to another. Wherefore, although the Churche be a witnesse and a keper of holy writ: yet, as it ought not to decree any thing agaynst the same, so besides the same, ought it not to enforce any thing to be beleued for necessitie of saluation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"13","leaf":13}]},{"number":21,"title":"Of the aucthoritie of generall Counselles","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"Generall Counsels may not be gathered together without the commaundement and wyll of princes. And when they be gathered together (forasmuche as they be an assemblie of men, wherof all be not gouerned with the spirite & word of God) they may erre, and sometyme haue erred, euen in thinges parteynyng vnto God. Wherfore, thinges ordayned by them as necessary to saluation, haue neyther strength nor aucthoritie, vnlesse it may be declared that they be taken out of holy Scripture.","segments":[{"text":"Generall Counsels may not be gathered together without the commaundement and wyll of princes. And when they be gathered together (forasmuche as they be an assemblie of men, wherof all be not gouerned with the spirite & word of God) they may erre, and sometyme haue erred, euen in thinges parteynyng vnto God. Wherfore, thinges ordayned by them as necessary to saluation, haue neyther strength nor aucthoritie, vnlesse it may be declared that they be taken out of holy Scripture.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"14","leaf":14}]},{"number":22,"title":"Of Purgatorie","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The Romishe doctrine concernyng purgatorie, pardons, worshipping and adoration aswell of images, as of reliques, and also inuocation of Saintes, is a fonde thing, vainly inuented, and grounded vpon no warrantie of Scripture, but rather repugnaunt to the worde of God.","segments":[{"text":"The Romishe doctrine concernyng purgatorie, pardons, worshipping and adoration aswell of images, as of reliques, and also inuocation of Saintes, is a fonde thing, vainly inuented, and grounded vpon no warrantie of Scripture, but rather repugnaunt to the worde of God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"14","leaf":14}]},{"number":23,"title":"Of ministryng in the congregation","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"It is not lawful for any man to take vpon hym the office of publique preachyng, or ministring the Sacramentes in the congregation, before he be lawfully called and sent to execute the same. And those we ought to iudge lawfully called and sent, whiche be chosen and called to this worke by men who haue publique aucthoritie geuen vnto them in the congregation, to call and sende ministers into the Lordes vineyarde.","segments":[{"text":"It is not lawful for any man to take vpon hym the office of publique preachyng, or ministring the Sacramentes in the congregation, before he be lawfully called and sent to execute the same. And those we ought to iudge lawfully called and sent, whiche be chosen and called to this worke by men who haue publique aucthoritie geuen vnto them in the congregation, to call and sende ministers into the Lordes vineyarde.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"15","leaf":15}]},{"number":24,"title":"Of speakyng in the congregation, in such a tongue as the people vnderstandeth","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"It is a thing playnely repugnaunt to the worde of God, & the custome of the primitiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes in a tongue not vnderstanded of the people.","segments":[{"text":"It is a thing playnely repugnaunt to the worde of God, & the custome of the primitiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes in a tongue not vnderstanded of the people.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"15","leaf":15}]},{"number":25,"title":"Of the Sacramentes","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Sacramentes ordayned of Christe, be not onely badges or tokēs of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace and Gods good wyll towardes vs, by the which he doth worke inuisiblie in vs, and doth not only quicken, but also strengthen and confirme our fayth in hym.","segments":[{"text":"Sacramentes ordayned of Christe, be not onely badges or tokēs of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace and Gods good wyll towardes vs, by the which he doth worke inuisiblie in vs, and doth not only quicken, but also strengthen and confirme our fayth in hym.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"15","leaf":15},{"id":"25.2","chapter":25,"number":2,"text":"There are two Sacramentes ordayned of Christe our Lorde in the Gospell, that is to say, Baptisme, and the Supper of the Lorde.","segments":[{"text":"There are two Sacramentes ordayned of Christe our Lorde in the Gospell, that is to say, Baptisme, and the Supper of the Lorde.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"16","leaf":16},{"id":"25.3","chapter":25,"number":3,"text":"Those fyue, commonly called Sacramentes, that is to say, Confirmation, Penaunce, Orders, Matrimonie, and extreme Vnction, are not to be compted for Sacramentes of the gospel, being such as haue growen partly of the corrupt folowing of the Apostles, partly are states of life alowed in the scriptures: but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper, for that they haue not any visible signe or ceremonie ordayned of God.","segments":[{"text":"Those fyue, commonly called Sacramentes, that is to say, Confirmation, Penaunce, Orders, Matrimonie, and extreme Vnction, are not to be compted for Sacramentes of the gospel, being such as haue growen partly of the corrupt folowing of the Apostles, partly are states of life alowed in the scriptures: but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper, for that they haue not any visible signe or ceremonie ordayned of God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"16","leaf":16},{"id":"25.4","chapter":25,"number":4,"text":"The Sacramentes were not ordayned of Christ to be gased vpon, or to be caryed about: but that we should duely vse them. And in such only, as worthyly receaue the same, they haue a wholesome effect or operation: But they that receaue them vnworthyly, purchase to them selues damnation, as S. Paul sayth.","segments":[{"text":"The Sacramentes were not ordayned of Christ to be gased vpon, or to be caryed about: but that we should duely vse them. And in such only, as worthyly receaue the same, they haue a wholesome effect or operation: But they that receaue them vnworthyly, purchase to them selues damnation, as S. Paul sayth.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"16","leaf":16}]},{"number":26,"title":"Of the vnworthynesse of the ministers, which hinder not the effect of the Sacramentes","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"Although in the visible Churche the euyl be euer myngled with the good, & sometime the euyll haue cheefe aucthoritie in the ministration of the worde & Sacramentes: yet forasmuch as they do not the same in their owne name but in Christes, and do minister by his commission and aucthoritie, we may vse their ministerie, both in hearing the word of God, & in the receauing of the Sacramentes. Neither is ye effecte of Christes ordinaunce taken away by their wickednesse, nor the grace of Gods gyftes diminished from such as by fayth & ryghtly do receaue the Sacramentes ministred vnto them, which be effectuall, because of Christes institution and promise, although they be ministred by euyll men.","segments":[{"text":"Although in the visible Churche the euyl be euer myngled with the good, & sometime the euyll haue cheefe aucthoritie in the ministration of the worde & Sacramentes: yet forasmuch as they do not the same in their owne name but in Christes, and do minister by his commission and aucthoritie, we may vse their ministerie, both in hearing the word of God, & in the receauing of the Sacramentes. Neither is ye effecte of Christes ordinaunce taken away by their wickednesse, nor the grace of Gods gyftes diminished from such as by fayth & ryghtly do receaue the Sacramentes ministred vnto them, which be effectuall, because of Christes institution and promise, although they be ministred by euyll men.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"16","leaf":16},{"id":"26.2","chapter":26,"number":2,"text":"Neuerthelesse, it apparteyneth to the discipline of the Churche, that enquirie be made of euyl ministers, and that they be accused by those that haue knowledge of their offences: and finally, beyng founde gyltie by iust iudgement, be deposed.","segments":[{"text":"Neuerthelesse, it apparteyneth to the discipline of the Churche, that enquirie be made of euyl ministers, and that they be accused by those that haue knowledge of their offences: and finally, beyng founde gyltie by iust iudgement, be deposed.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"17","leaf":17}]},{"number":27,"title":"Of Baptisme","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"Baptisme is not only a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not christened: but is also a signe of regeneration or newe byrth, whereby as by an instrument, they that receaue baptisme rightly, are grafted into the Church: the promises of the forgeuenesse of sinne, & of our adoption to be the sonnes of God, by the holy ghost, are visibly signed and sealed: fayth is confyrmed: and grace increased by vertue of prayer vnto God. The baptisme of young children, is in any wyse to be retayned in the Churche, as most agreable with the institution of Christe.","segments":[{"text":"Baptisme is not only a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not christened: but is also a signe of regeneration or newe byrth, whereby as by an instrument, they that receaue baptisme rightly, are grafted into the Church: the promises of the forgeuenesse of sinne, & of our adoption to be the sonnes of God, by the holy ghost, are visibly signed and sealed: fayth is confyrmed: and grace increased by vertue of prayer vnto God. The baptisme of young children, is in any wyse to be retayned in the Churche, as most agreable with the institution of Christe.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"17","leaf":17}]},{"number":28,"title":"Of the Lordes supper","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"The Supper of the Lord, is not only a signe of the loue that Christians ought to haue among them selues one to another: but rather it is a Sacrament of our redemption by Christes death. Insomuch that to suche as ryghtlie, worthyly, and with fayth receaue the same, the bread whiche we breake is a partrakyng of the body of Christe, and likewyse the cuppe of blessing, is a parttakyng of the blood of Christe.","segments":[{"text":"The Supper of the Lord, is not only a signe of the loue that Christians ought to haue among them selues one to another: but rather it is a Sacrament of our redemption by Christes death. Insomuch that to suche as ryghtlie, worthyly, and with fayth receaue the same, the bread whiche we breake is a partrakyng of the body of Christe, and likewyse the cuppe of blessing, is a parttakyng of the blood of Christe.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"18","leaf":18},{"id":"28.2","chapter":28,"number":2,"text":"Transubstantiation (or the chaunge of the substaunce of bread and wine) in the Supper of the Lorde, can not be proued by holye writ: but is repugnaunt to the playne wordes of scripture, ouerthroweth the nature of a Sacrament, and hath geuen occasion to many superstitions.","segments":[{"text":"Transubstantiation (or the chaunge of the substaunce of bread and wine) in the Supper of the Lorde, can not be proued by holye writ: but is repugnaunt to the playne wordes of scripture, ouerthroweth the nature of a Sacrament, and hath geuen occasion to many superstitions.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"18","leaf":18},{"id":"28.3","chapter":28,"number":3,"text":"The body of Christe is geuen, taken, and eaten in the Supper only after an heauenly and spirituall maner: And the meane whereby the body of Christe is receaued and eaten in the Supper, is fayth.","segments":[{"text":"The body of Christe is geuen, taken, and eaten in the Supper only after an heauenly and spirituall maner: And the meane whereby the body of Christe is receaued and eaten in the Supper, is fayth.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"18","leaf":18},{"id":"28.4","chapter":28,"number":4,"text":"The Sacrament of the Lordes Supper was not by Christes ordinaunce reserued, caryed about, lyfted vp, or worshipped.","segments":[{"text":"The Sacrament of the Lordes Supper was not by Christes ordinaunce reserued, caryed about, lyfted vp, or worshipped.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"18","leaf":18}]},{"number":29,"title":"Of the wicked which do not eate the body of Christe in the vse of the Lordes Supper","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"The wicked, and suche as be voyde of a liuelye fayth, although they do carnally and visibly presse with their teeth (as Saint Augustine sayth) the Sacrament of the bodye and blood of Christ: yet in no wyse are they partakers of Christe, but rather to their condemnation do eate and drinke the signe or Sacrament of so great a thing.","segments":[{"text":"The wicked, and suche as be voyde of a liuelye fayth, although they do carnally and visibly presse with their teeth (as Saint Augustine sayth) the Sacrament of the bodye and blood of Christ: yet in no wyse are they partakers of Christe, but rather to their condemnation do eate and drinke the signe or Sacrament of so great a thing.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"19","leaf":19}]},{"number":30,"title":"Of both kindes","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"The cuppe of the Lorde is not to be denyed to the laye people. For both the partes of the Lordes Sacrament, by Christes ordinance and commaundement, ought to be ministred to all Christian men alike.","segments":[{"text":"The cuppe of the Lorde is not to be denyed to the laye people. For both the partes of the Lordes Sacrament, by Christes ordinance and commaundement, ought to be ministred to all Christian men alike.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"19","leaf":19}]},{"number":31,"title":"Of the one oblation of Christe finished vppon the Crosse","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The offering of Christ once made, is the perfect redemption, propiciation, and satisfaction for all the sinnes of the whole worlde, both originall and actuall, and there is none other satisfaction for sinne, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said that the Priestes did offer Christe for the quicke and the dead, to haue remission of payne or gylt, were blasphemous fables, and daungerous deceites.","segments":[{"text":"The offering of Christ once made, is the perfect redemption, propiciation, and satisfaction for all the sinnes of the whole worlde, both originall and actuall, and there is none other satisfaction for sinne, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said that the Priestes did offer Christe for the quicke and the dead, to haue remission of payne or gylt, were blasphemous fables, and daungerous deceites.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"19","leaf":19}]},{"number":32,"title":"Of the mariage of Priestes","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"Byshops, Priestes, and Deacons, are not commaunded by Gods lawe eyther to vowe the estate of single lyfe, or to abstayne from mariage. Therefore it is lawfull also for them, as for all other Christian men, to mary at their owne discretion, as they shall iudge the same to serue better to godlynesse.","segments":[{"text":"Byshops, Priestes, and Deacons, are not commaunded by Gods lawe eyther to vowe the estate of single lyfe, or to abstayne from mariage. Therefore it is lawfull also for them, as for all other Christian men, to mary at their owne discretion, as they shall iudge the same to serue better to godlynesse.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"20","leaf":20}]},{"number":33,"title":"Of excommunicate persons, howe they are to be auoyded","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"That person whiche by open denuntiation of the Churche, is ryghtly cut of from the vnitie of the Churche, and excommunicated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane, vntill he be openly reconciled by penaunce, and receaued into the Churche by a iudge that hath aucthoritie thereto.","segments":[{"text":"That person whiche by open denuntiation of the Churche, is ryghtly cut of from the vnitie of the Churche, and excommunicated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane, vntill he be openly reconciled by penaunce, and receaued into the Churche by a iudge that hath aucthoritie thereto.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"20","leaf":20}]},{"number":34,"title":"Of the traditions of the Churche","paragraphs":[{"id":"34.1","chapter":34,"number":1,"text":"It is not necessarie that traditions and ceremonies be in al places one, or vtterly like, for at all times they haue ben diuerse, and may be chaunged accordyng to the diuersitie of Countreys, times, and mens maners, so that nothing be ordeyned against Gods worde. Whosoeuer through his priuate iudgement, wyllyngly and purposely doth openly breake the traditions and ceremonies of the Church, which be not repugnaunt to the worde of God, and be ordayned and approued by common aucthoritie: ought to be rebuked openly, (that other may feare to do the lyke) as he that offendeth agaynst the Common order of the Churche, and hurteth the aucthoritie of the Magistrate, and woundeth the consciences of the weake brethren.","segments":[{"text":"It is not necessarie that traditions and ceremonies be in al places one, or vtterly like, for at all times they haue ben diuerse, and may be chaunged accordyng to the diuersitie of Countreys, times, and mens maners, so that nothing be ordeyned against Gods worde. Whosoeuer through his priuate iudgement, wyllyngly and purposely doth openly breake the traditions and ceremonies of the Church, which be not repugnaunt to the worde of God, and be ordayned and approued by common aucthoritie: ought to be rebuked openly, (that other may feare to do the lyke) as he that offendeth agaynst the Common order of the Churche, and hurteth the aucthoritie of the Magistrate, and woundeth the consciences of the weake brethren.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"20","leaf":20},{"id":"34.2","chapter":34,"number":2,"text":"Euery particuler or nationall Churche, hath aucthoritie to ordaine, chaunge, and abolishe ceremonies or rites of the Churche ordeyned onlye by mans aucthoritie, so that all thinges be done to edifiyng.","segments":[{"text":"Euery particuler or nationall Churche, hath aucthoritie to ordaine, chaunge, and abolishe ceremonies or rites of the Churche ordeyned onlye by mans aucthoritie, so that all thinges be done to edifiyng.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"21","leaf":21}]},{"number":35,"title":"Of Homilies","paragraphs":[{"id":"35.1","chapter":35,"number":1,"text":"The seconde booke of Homilies, the seuerall titles wherof we haue ioyned vnder this article, doth conteyne a godly and wholesome doctrine, and necessarie for these tymes, as doth the former booke of Homilies, whiche were set foorth in the time of Edwarde the sixt: and therefore we iudge them to be read in Churches by the Ministers diligently, and distinctly, that they may be vnderstanded of the people.","segments":[{"text":"The seconde booke of Homilies, the seuerall titles wherof we haue ioyned vnder this article, doth conteyne a godly and wholesome doctrine, and necessarie for these tymes, as doth the former booke of Homilies, whiche were set foorth in the time of Edwarde the sixt: and therefore we iudge them to be read in Churches by the Ministers diligently, and distinctly, that they may be vnderstanded of the people.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"21","leaf":21},{"id":"35.2","chapter":35,"number":2,"text":"Of the names of the Homilies. 1 Of the right vse of the Churche. 2 Agaynst perill of Idolatrie. 3 Of repayring and keping cleane of Churches. 4 Of good workes, first of fastyng. 5 Agaynst gluttony and drunkennesse. 6 Against excesse of apparell. 7 Of prayer. 8 Of the place and time of prayer. 9 That common prayers and Sacramentes ought to be ministred in a knowen tongue. 10 Of the reuerente estimation of Gods worde. 11 Of almes doing. 12 Of the Natiuitie of Christe. 13 Of the passion of Christe. 14 Of the resurrection of Christe. 15 Of the worthie receauing of the Sacrament of the body and blood of Christe. 16 Of the gyftes of the holy ghost. 17 For the Rogation dayes. 18 Of the state of Matrimonie. 19 Of repentaunce. 20 Agaynst Idlenesse. 21 Agaynst rebellion.","segments":[{"text":"Of the names of the Homilies. 1 Of the right vse of the Churche. 2 Agaynst perill of Idolatrie. 3 Of repayring and keping cleane of Churches. 4 Of good workes, first of fastyng. 5 Agaynst gluttony and drunkennesse. 6 Against excesse of apparell. 7 Of prayer. 8 Of the place and time of prayer. 9 That common prayers and Sacramentes ought to be ministred in a knowen tongue. 10 Of the reuerente estimation of Gods worde. 11 Of almes doing. 12 Of the Natiuitie of Christe. 13 Of the passion of Christe. 14 Of the resurrection of Christe. 15 Of the worthie receauing of the Sacrament of the body and blood of Christe. 16 Of the gyftes of the holy ghost. 17 For the Rogation dayes. 18 Of the state of Matrimonie. 19 Of repentaunce. 20 Agaynst Idlenesse. 21 Agaynst rebellion.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"22","leaf":22}]},{"number":36,"title":"Of consecration of Bishops and ministers","paragraphs":[{"id":"36.1","chapter":36,"number":1,"text":"The booke of Consecration of Archbyshops, and Byshops, and orderyng of Priestes and Deacons, lately set foorth in the time of Edwarde the sixt, and confyrmed at the same tyme by aucthoritie of Parliament, doth conteyne all thinges necessarie to suche consecration and orderyng: neyther hath it any thyng, that of it selfe is superstitious or vngodly. And therefore, whosoeuer are consecrate or ordered accordyng to the rites of that booke, sence the seconde yere of the aforenamed king Edwarde, vnto this time, or hereafter shalbe consecrated or ordered accordyng to the same rites, we decree all such to be ryghtly, orderly, and lawfully consecrated and ordered.","segments":[{"text":"The booke of Consecration of Archbyshops, and Byshops, and orderyng of Priestes and Deacons, lately set foorth in the time of Edwarde the sixt, and confyrmed at the same tyme by aucthoritie of Parliament, doth conteyne all thinges necessarie to suche consecration and orderyng: neyther hath it any thyng, that of it selfe is superstitious or vngodly. And therefore, whosoeuer are consecrate or ordered accordyng to the rites of that booke, sence the seconde yere of the aforenamed king Edwarde, vnto this time, or hereafter shalbe consecrated or ordered accordyng to the same rites, we decree all such to be ryghtly, orderly, and lawfully consecrated and ordered.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"22","leaf":22}]},{"number":37,"title":"Of the Ciuill Magistrates","paragraphs":[{"id":"37.1","chapter":37,"number":1,"text":"The Queenes Maiestie hath the cheefe power in this Realme of Englande, and other her dominions, vnto whom the cheefe gouernment of all estates of this Realme, whether they be Ecclesiasticall or Ciuile, in all causes doth apparteine, and is not, nor ought to be subiect to any forraigne iurisdiction.","segments":[{"text":"The Queenes Maiestie hath the cheefe power in this Realme of Englande, and other her dominions, vnto whom the cheefe gouernment of all estates of this Realme, whether they be Ecclesiasticall or Ciuile, in all causes doth apparteine, and is not, nor ought to be subiect to any forraigne iurisdiction.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"23","leaf":23},{"id":"37.2","chapter":37,"number":2,"text":"Where we attribute to the Queenes Maiestie the cheefe gouernment, by whiche titles we vnderstande the mindes of some slaunderous folkes to be offended: we geue not to our princes the ministring either of Gods word, or of Sacraments, the which thing the Iniunctions also lately set forth by Elizabeth our Queene, doth most plainlie testifie: But that only prerogatiue whiche we see to haue ben geuen alwayes to all godly Princes in holy Scriptures by God him selfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall or Temporall, and restraine with the ciuill sworde the stubberne and euyll doers.","segments":[{"text":"Where we attribute to the Queenes Maiestie the cheefe gouernment, by whiche titles we vnderstande the mindes of some slaunderous folkes to be offended: we geue not to our princes the ministring either of Gods word, or of Sacraments, the which thing the Iniunctions also lately set forth by Elizabeth our Queene, doth most plainlie testifie: But that only prerogatiue whiche we see to haue ben geuen alwayes to all godly Princes in holy Scriptures by God him selfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall or Temporall, and restraine with the ciuill sworde the stubberne and euyll doers.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"23","leaf":23},{"id":"37.3","chapter":37,"number":3,"text":"The Byshop of Rome hath no iurisdiction in this Realme of Englande.","segments":[{"text":"The Byshop of Rome hath no iurisdiction in this Realme of Englande.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"24","leaf":24},{"id":"37.4","chapter":37,"number":4,"text":"The lawes of the Realme may punishe Christian men with death, for heynous and greeuous offences.","segments":[{"text":"The lawes of the Realme may punishe Christian men with death, for heynous and greeuous offences.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"24","leaf":24},{"id":"37.5","chapter":37,"number":5,"text":"It is lawfull for Christian men, at the commaundement of the Magistrate, to weare weapons, and serue in the warres.","segments":[{"text":"It is lawfull for Christian men, at the commaundement of the Magistrate, to weare weapons, and serue in the warres.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"24","leaf":24}]},{"number":38,"title":"Of Christian mens goodes, which are not common","paragraphs":[{"id":"38.1","chapter":38,"number":1,"text":"The ryches and goodes of Christians are not common, as touching the ryght, title, and possession of the same, as certayne Anabaptistes do falsely boast. Notwithstandyng euery man ought of suche thinges as he possesseth, liberally to geue almes to the poore, accordyng to his habilitie.","segments":[{"text":"The ryches and goodes of Christians are not common, as touching the ryght, title, and possession of the same, as certayne Anabaptistes do falsely boast. Notwithstandyng euery man ought of suche thinges as he possesseth, liberally to geue almes to the poore, accordyng to his habilitie.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"24","leaf":24}]},{"number":39,"title":"Of a Christian mans othe","paragraphs":[{"id":"39.1","chapter":39,"number":1,"text":"As we confesse that vayne and rashe swearing is forbidden Christian men by our lord Iesus Christe, and Iames his Apostle: So we iudge that Christian religion doth not prohibite, but that a man may sweare when the Magistrate requireth, in a cause of faith and charitie, so it be done accordyng to the prophetes teaching, in iustice, iudgement, and trueth.","segments":[{"text":"As we confesse that vayne and rashe swearing is forbidden Christian men by our lord Iesus Christe, and Iames his Apostle: So we iudge that Christian religion doth not prohibite, but that a man may sweare when the Magistrate requireth, in a cause of faith and charitie, so it be done accordyng to the prophetes teaching, in iustice, iudgement, and trueth.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"24","leaf":24}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"ratification","title":"The Ratification","text":"This Booke of Articles before rehearsed, is agayne approued, and allowed to be holden and executed within the Realme, by the ascent and consent of our Soueraigne Ladye Elizabeth, by the grace of GOD, of Englande, Fraunce, and Irelande Queene, defender of the fayth. &c. Which Articles were deliberately read, and confirmed agayne by the subscription of the handes of the Archbyshop and Byshoppes of the vpper house, and by the subscription of the whole Cleargie in the neather house in their Conuocation, in the yere of our Lorde GOD. 1571."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"belgic1561","kind":"confession","title":"Belgic Confession","short":"BC","aliases":["Belgic Confession of Faith","Confessio Belgica","Netherlands Confession","The Confession of Faith of the Reformed Dutch Church"],"authors":["Guido de Brès"],"tradition":["reformed"],"language":"en","translation":{"from":"fr","of":null,"by":"Reformed Dutch Church in America","year":null},"dates":{"written":1561,"first_published":1561,"adopted":[{"by":"Synod of Emden","year":1571},{"by":"Synod of Dort","year":1619}]},"year":1561,"edition":"The Reformed Dutch Church’s English, “Revised in the National Synod held at Dordrecht, in the years, 1618, and 1619”, as in its Constitution, 1840","source":"https://archive.org/details/constitutionofre1840refo/page/n93","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Constitution of the Reformed Dutch Church of North America","edition":"The Reformed Dutch Church’s English, “Revised in the National Synod held at Dordrecht, in the years, 1618, and 1619”, as in its Constitution, 1840","published":1840,"place":"Philadelphia","catalog":[],"original":"https://archive.org/details/constitutionofre1840refo/page/n93","pdf":"https://assets.symbolics.dev/fe36a6cad74312df29beccc5a435632c7f55ec85c92f0ef313f5ebc9225e25b1/constitutionofre1840refo.pdf","sha256":"fe36a6cad74312df29beccc5a435632c7f55ec85c92f0ef313f5ebc9225e25b1","pdf_source":"https://archive.org/download/constitutionofre1840refo/constitutionofre1840refo.pdf"},"transcription":{"from":"scan","checked":[{"against":"https://archive.org/details/constitutionofre1840refo/page/n93","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word against the page images (pp. 40–60), and against two OCRs of them, archive.org’s and Tesseract’s"}]},"license":"public-domain","notes":"Guido de Brès’s confession of 1561, in thirty-seven articles, written in French for the Reformed churches of the Low Countries, revised at the Synod of Dort in 1619, and confessed with the Heidelberg Catechism and the Canons of Dort (`dort1619`) as the Three Forms of Unity. This is the English of the Reformed Dutch Church in America, “The Confession of Faith of the Reformed Dutch Church, Revised in the National Synod held at Dordrecht”, as printed in its Constitution (Philadelphia, 1840, pp. 40–60), the printing `heidelberg` follows. Each article is a chapter, with the printing’s title; article 1’s number is printed “Article I.”, the rest are numbered only. Articles 4, 9 and 18 are of two paragraphs, the rest of one. The printing sets the words of Scripture in italics and rarely says where they are from; the four references it prints are the segments’ proofs: in articles 2 and 37 they follow the words as a citation and are taken out of the text, and in article 9 they introduce the words they cite and stay in it. Its italics and small capitals (“Immanuel”, “very God”) are not kept, and its spacing before stops is not; its spelling, capitals and punctuation are, but where a letter or a stop is wanting or a stop is wrong, which `confessions/belgic1561/EMENDATIONS.md` lists with how the references were made proofs."},"chapter_count":37,"paragraph_count":40,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/belgic1561","chapters":[{"number":1,"title":"That there is one only God","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"We all believe with the heart, and confess with the mouth, that there is one only simple and spiritual Being, which we call God; and that he is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.","segments":[{"text":"We all believe with the heart, and confess with the mouth, that there is one only simple and spiritual Being, which we call God; and that he is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"40","leaf":94}]},{"number":2,"title":"By what means God is made known unto us","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"We know him by two means: first, by the creation, preservation and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to contemplate the invisible things of God, namely, his eternal power and Godhead, as the apostle Paul saith. All which things are sufficient to convince men, and leave them without excuse. Secondly, he makes himself more clearly and fully known to us, by his holy and divine word; that is to say, as far as is necessary for us to know in this life, to his glory and our salvation.","segments":[{"text":"We know him by two means: first, by the creation, preservation and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to contemplate the invisible things of God, namely, his eternal power and Godhead, as the apostle Paul saith.","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"All which things are sufficient to convince men, and leave them without excuse. Secondly, he makes himself more clearly and fully known to us, by his holy and divine word; that is to say, as far as is necessary for us to know in this life, to his glory and our salvation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"40","leaf":94}]},{"number":3,"title":"Of the written word of God","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"We confess that this word of God was not sent, nor delivered by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the apostle Peter saith. And that afterwards God, from a special care, which he has for us and our salvation, commanded his servants, the prophets and apostles, to commit his revealed word to writing; and he himself wrote with his own finger, the two tables of the law. Therefore we call such writings holy and divine scriptures.","segments":[{"text":"We confess that this word of God was not sent, nor delivered by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the apostle Peter saith. And that afterwards God, from a special care, which he has for us and our salvation, commanded his servants, the prophets and apostles, to commit his revealed word to writing; and he himself wrote with his own finger, the two tables of the law. Therefore we call such writings holy and divine scriptures.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"41","leaf":95}]},{"number":4,"title":"Canonical books of the Holy Scriptures","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"We believe that the holy scriptures are contained in two books, namely, the old and new testament, which are canonical, against which nothing can be alleged. These are thus named in the church of God. The books of the old testament are, the five books of Moses, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, two books of Samuel, and two of the Kings; two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalms of David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.","segments":[{"text":"We believe that the holy scriptures are contained in two books, namely, the old and new testament, which are canonical, against which nothing can be alleged. These are thus named in the church of God. The books of the old testament are, the five books of Moses, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, two books of Samuel, and two of the Kings; two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalms of David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"41","leaf":95},{"id":"4.2","chapter":4,"number":2,"text":"Those of the new testament are the four evangelists; viz. Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles of the apostle Paul; viz. one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews: the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the revelations of the apostle John.","segments":[{"text":"Those of the new testament are the four evangelists; viz. Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles of the apostle Paul; viz. one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews: the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the revelations of the apostle John.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"41","leaf":95}]},{"number":5,"title":"From whence do the Holy Scriptures derive their dignity and authority","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing without any doubt, all things contained in them, not so much because the church receives and approves them as such, but more especially because the Holy Ghost witnesseth in our hearts, that they are from God, whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling.","segments":[{"text":"We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing without any doubt, all things contained in them, not so much because the church receives and approves them as such, but more especially because the Holy Ghost witnesseth in our hearts, that they are from God, whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"41","leaf":95}]},{"number":6,"title":"The difference between the canonical and apocryphal books","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"We distinguish those sacred books from the apocryphal; viz. the third and fourth book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esther, the song of the three Children in the Furnace, the history of Susannah, of Bell and the Dragon, the prayer of Manasses, and the two books of the Maccabees. All which the church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy, as that we may from their testimony confirm any point of faith, or of the Christian religion; much less detract from the authority of the other sacred books.","segments":[{"text":"We distinguish those sacred books from the apocryphal; viz. the third and fourth book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esther, the song of the three Children in the Furnace, the history of Susannah, of Bell and the Dragon, the prayer of Manasses, and the two books of the Maccabees. All which the church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy, as that we may from their testimony confirm any point of faith, or of the Christian religion; much less detract from the authority of the other sacred books.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"42","leaf":96}]},{"number":7,"title":"The sufficiency of the Holy Scriptures, to be the only rule of faith","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"We believe that those holy scriptures fully contain the will of God, and that, whatsoever man ought to believe, unto salvation, is sufficiently taught therein. For since the whole manner of worship, which God requires of us, is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise, than we are now taught in the holy scriptures: Nay, though it were an angel from heaven, as the apostle Paul saith. For, since it is forbidden, to add unto or take away any thing from the word of God, it doth thereby evidently appear, that the doctrine thereof is most perfect and complete in all respects. Neither may we compare any writings of men, though ever so holy, with those divine scriptures, nor ought we to compare custom or the great multitude, or antiquity, or succession of times or persons, or councils, decrees or statutes, with the truth of God, for the truth is above all; for all men are of themselves liars, and more vain than vanity itself: Therefore, we reject with all our hearts, whatsoever doth not agree with this infallible rule, which the apostles have taught us, saying, try the spirits whether they are of God. Likewise, if there come any unto you, and bring not this doctrine, receive him not into your house.","segments":[{"text":"We believe that those holy scriptures fully contain the will of God, and that, whatsoever man ought to believe, unto salvation, is sufficiently taught therein. For since the whole manner of worship, which God requires of us, is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise, than we are now taught in the holy scriptures: Nay, though it were an angel from heaven, as the apostle Paul saith. For, since it is forbidden, to add unto or take away any thing from the word of God, it doth thereby evidently appear, that the doctrine thereof is most perfect and complete in all respects. Neither may we compare any writings of men, though ever so holy, with those divine scriptures, nor ought we to compare custom or the great multitude, or antiquity, or succession of times or persons, or councils, decrees or statutes, with the truth of God, for the truth is above all; for all men are of themselves liars, and more vain than vanity itself: Therefore, we reject with all our hearts, whatsoever doth not agree with this infallible rule, which the apostles have taught us, saying, try the spirits whether they are of God. Likewise, if there come any unto you, and bring not this doctrine, receive him not into your house.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"42","leaf":96}]},{"number":8,"title":"That God is one in essence, yet nevertheless distinguished in three persons","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"According to this truth and this word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin and beginning of all things, visible and invisible; the Son is the word, wisdom, and image of the Father; the Holy Ghost is the eternal power and might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the holy scriptures teach us, that the Father, and the Son, and the Holy Ghost have each his personality, distinguished by their properties; but in such wise that these three persons are but one only God. Hence then, it is evident, that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided, nor intermixed: For the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without his Son, or without his Holy Ghost. For they are all three co-eternal and co-essential. There is neither first nor last: for they are all three one, in truth, in power, in goodness, and in mercy.","segments":[{"text":"According to this truth and this word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin and beginning of all things, visible and invisible; the Son is the word, wisdom, and image of the Father; the Holy Ghost is the eternal power and might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the holy scriptures teach us, that the Father, and the Son, and the Holy Ghost have each his personality, distinguished by their properties; but in such wise that these three persons are but one only God. Hence then, it is evident, that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided, nor intermixed: For the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without his Son, or without his Holy Ghost. For they are all three co-eternal and co-essential. There is neither first nor last: for they are all three one, in truth, in power, in goodness, and in mercy.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"42","leaf":96}]},{"number":9,"title":"The truth of the foregoing article of the trinity of persons in one God","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"All this we know, as well from the testimonies of holy writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the holy scriptures, that teach us to believe this holy trinity, are written in many places of the old testament, which are not so necessary to enumerate, as to choose them out with discretion and judgment. In Genesis, chap. i. 26, 27, God saith: Let us make man in our image, after our likeness, &c. So God created man in his own image, male and female created he them. And Gen. iii. 22. Behold, the man has become as one of us. From this saying, let us make man in our image, it appears that there are more persons than one in the Godhead: and when he saith, God created, signifies the unity. It is true he doth not say how many persons there are, but that, which appears to us somewhat obscure in the old testament, is very plain in the new.","segments":[{"text":"All this we know, as well from the testimonies of holy writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the holy scriptures, that teach us to believe this holy trinity, are written in many places of the old testament, which are not so necessary to enumerate, as to choose them out with discretion and judgment. In Genesis, chap. i. 26, 27, God saith: Let us make man in our image, after our likeness, &c. So God created man in his own image, male and female created he them.","proofs":["Genesis 1:26–27"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]}],"note":null},{"text":"And Gen. iii. 22. Behold, the man has become as one of us.","proofs":["Genesis 3:22"],"refs":[{"printed":"Genesis 3:22","osis":["Gen.3.22"]}],"note":null},{"text":"From this saying, let us make man in our image, it appears that there are more persons than one in the Godhead: and when he saith, God created, signifies the unity. It is true he doth not say how many persons there are, but that, which appears to us somewhat obscure in the old testament, is very plain in the new.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"43","leaf":97},{"id":"9.2","chapter":9,"number":2,"text":"For when our Lord was baptised in Jordan, the voice of the Father was heard, saying, this is my beloved Son: The Son was seen in the water, and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptise all nations, in the name of the Father, and of the Son, and of the Holy Ghost. In the Gospel of Luke, the angel Gabriel thus addressed Mary, the mother of our Lord, The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore also that holy thing, which shall be born of thee, shall be called the Son of God: likewise, the Grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught, that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding; nevertheless we now believe it by means of the word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven. Moreover we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator, by his power; the Son is our Saviour and Redeemer, by his blood; the Holy Ghost is our sanctifier, by his dwelling in our hearts. This doctrine of the holy trinity hath always been defended and maintained by the true church, since the times of the apostles, to this very day, against the Jews, Mahometans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers. Therefore, in this point we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasius: Likewise that, which, conformable thereunto, is agreed upon by the ancient fathers.","segments":[{"text":"For when our Lord was baptised in Jordan, the voice of the Father was heard, saying, this is my beloved Son: The Son was seen in the water, and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptise all nations, in the name of the Father, and of the Son, and of the Holy Ghost. In the Gospel of Luke, the angel Gabriel thus addressed Mary, the mother of our Lord, The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore also that holy thing, which shall be born of thee, shall be called the Son of God: likewise, the Grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught, that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding; nevertheless we now believe it by means of the word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven. Moreover we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator, by his power; the Son is our Saviour and Redeemer, by his blood; the Holy Ghost is our sanctifier, by his dwelling in our hearts. This doctrine of the holy trinity hath always been defended and maintained by the true church, since the times of the apostles, to this very day, against the Jews, Mahometans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers. Therefore, in this point we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasius: Likewise that, which, conformable thereunto, is agreed upon by the ancient fathers.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"43","leaf":97}]},{"number":10,"title":"That Jesus Christ is true and eternal God","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"We believe that Jesus Christ, according to his divine nature, is the only begotten Son of God begotten from eternity, not made nor created, (for then he should be a creature) but co-essential and co-eternal with the Father, the express image of his person, and the brightness of his glory, equal unto him in all things. Who is the Son of God, not only from the time that he assumed our nature, but from all eternity, as these testimonies, when compared together, teach us. Moses saith, that God created the world; and John saith, that all things were made by that word, which he calleth God: And the Apostle saith, that God made the worlds by his Son. Likewise, that God created all things by Jesus Christ.—Therefore it must needs follow, that he, who is called God, the Word, the Son, and Jesus Christ, did exist at that time when all things were created by him. Therefore the prophet Micah saith, his goings forth have been from of old, from everlasting. And the apostle; he hath neither beginning of days, nor end of life: He therefore is that true eternal, and almighty God, whom we invoke, worship, and serve.","segments":[{"text":"We believe that Jesus Christ, according to his divine nature, is the only begotten Son of God begotten from eternity, not made nor created, (for then he should be a creature) but co-essential and co-eternal with the Father, the express image of his person, and the brightness of his glory, equal unto him in all things. Who is the Son of God, not only from the time that he assumed our nature, but from all eternity, as these testimonies, when compared together, teach us. Moses saith, that God created the world; and John saith, that all things were made by that word, which he calleth God: And the Apostle saith, that God made the worlds by his Son. Likewise, that God created all things by Jesus Christ.—Therefore it must needs follow, that he, who is called God, the Word, the Son, and Jesus Christ, did exist at that time when all things were created by him. Therefore the prophet Micah saith, his goings forth have been from of old, from everlasting. And the apostle; he hath neither beginning of days, nor end of life: He therefore is that true eternal, and almighty God, whom we invoke, worship, and serve.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"44","leaf":98}]},{"number":11,"title":"That the Holy Ghost is true and eternal God","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"We believe and confess also, that the Holy Ghost, from eternity, proceeds from the Father and Son; and therefore neither is made, created, nor begotten, but only proceedeth from both; who in order is the third person of the holy trinity; of one and the same essence, majesty and glory with the Father, and the Son: and therefore, is the true and eternal God, as the holy scripture teaches us.","segments":[{"text":"We believe and confess also, that the Holy Ghost, from eternity, proceeds from the Father and Son; and therefore neither is made, created, nor begotten, but only proceedeth from both; who in order is the third person of the holy trinity; of one and the same essence, majesty and glory with the Father, and the Son: and therefore, is the true and eternal God, as the holy scripture teaches us.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"44","leaf":98}]},{"number":12,"title":"Of the Creation","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"We believe, that the Father, by the word, that is by his Son, hath created of nothing, the heaven, the earth, and all creatures, as it seemed good unto him, giving unto every creature its being, shape, form, and several offices to serve its Creator. That he doth also still uphold and govern them by his eternal providence, and infinite power, for the service of mankind, to the end that man may serve his God. He hath also created the angels good, to be his messengers, and to serve his elect; some of whom are fallen from that excellency, in which God created them, into everlasting perdition: and the others have, by the grace of God, remained steadfast and continued in their primitive state. The devils and evil spirits are so depraved, that they are enemies of God and every good thing, to the utmost of their power, as murderers, watching to ruin the church and every member thereof, and by their wicked stratagems to destroy all: and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels: and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.","segments":[{"text":"We believe, that the Father, by the word, that is by his Son, hath created of nothing, the heaven, the earth, and all creatures, as it seemed good unto him, giving unto every creature its being, shape, form, and several offices to serve its Creator. That he doth also still uphold and govern them by his eternal providence, and infinite power, for the service of mankind, to the end that man may serve his God. He hath also created the angels good, to be his messengers, and to serve his elect; some of whom are fallen from that excellency, in which God created them, into everlasting perdition: and the others have, by the grace of God, remained steadfast and continued in their primitive state. The devils and evil spirits are so depraved, that they are enemies of God and every good thing, to the utmost of their power, as murderers, watching to ruin the church and every member thereof, and by their wicked stratagems to destroy all: and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels: and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"45","leaf":99}]},{"number":13,"title":"Of Divine Providence","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"We believe that the same God, after he had created all things, did not forsake them, or give them up to fortune or chance, but that he rules and governs them, according to his holy will, so that nothing happens in this world without his appointment: nevertheless, God neither is the author of, nor can be charged with the sins which are committed. For his power and goodness is so great and incomprehensible, that he orders and executes his work in the most excellent and just manner, even then, when devils and wicked men act unjustly. And, as to what he doth surpassing human understanding, we will not curiously inquire into, farther than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God, which are hid from us, contenting ourselves that we are disciples of Christ, to learn only those things which he has revealed to us in his word, without transgressing these limits. This doctrine affords us unspeakable consolation, since we are taught thereby, that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father; who watches over us with a paternal care, keeping all creatures so under his power, that not a hair of our head (for they are all numbered) nor a sparrow can fall to the ground, without the will of our Father, in whom we do entirely trust, being persuaded, that he so restrains the devil and all our enemies, that without his will and permission, they cannot hurt us. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.","segments":[{"text":"We believe that the same God, after he had created all things, did not forsake them, or give them up to fortune or chance, but that he rules and governs them, according to his holy will, so that nothing happens in this world without his appointment: nevertheless, God neither is the author of, nor can be charged with the sins which are committed. For his power and goodness is so great and incomprehensible, that he orders and executes his work in the most excellent and just manner, even then, when devils and wicked men act unjustly. And, as to what he doth surpassing human understanding, we will not curiously inquire into, farther than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God, which are hid from us, contenting ourselves that we are disciples of Christ, to learn only those things which he has revealed to us in his word, without transgressing these limits. This doctrine affords us unspeakable consolation, since we are taught thereby, that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father; who watches over us with a paternal care, keeping all creatures so under his power, that not a hair of our head (for they are all numbered) nor a sparrow can fall to the ground, without the will of our Father, in whom we do entirely trust, being persuaded, that he so restrains the devil and all our enemies, that without his will and permission, they cannot hurt us. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"45","leaf":99}]},{"number":14,"title":"Of the creation and fall of Man, and his incapacity to perform what is truly good","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will, agreeably to the will of God. But being in honour, he understood it not, neither knew his excellency, but wilfully subjected himself to sin, and consequently to death, and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed: and by sin separated himself from God, who was his true life, having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts, which he had received from God, and only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not: where St. John calleth men darkness. Therefore we reject all that is taught repugnant to this, concerning the free will of man, since man is but a slave to sin; and has nothing of himself, unless it is given him from heaven. For who may presume to boast, that he of himself can do any good, since Christ saith, no man can come to me, except the Father, which hath sent me, draw him? Who will glory in his own will, who understands, that to be carnally minded, is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the spirit of God? In short, who dare suggest any thoughts, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God? And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure. For there is no will nor understanding, conformable to the divine will and understanding, but what Christ hath wrought in man: which he teaches us, when he saith, without me ye can do nothing.","segments":[{"text":"We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will, agreeably to the will of God. But being in honour, he understood it not, neither knew his excellency, but wilfully subjected himself to sin, and consequently to death, and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed: and by sin separated himself from God, who was his true life, having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts, which he had received from God, and only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not: where St. John calleth men darkness. Therefore we reject all that is taught repugnant to this, concerning the free will of man, since man is but a slave to sin; and has nothing of himself, unless it is given him from heaven. For who may presume to boast, that he of himself can do any good, since Christ saith, no man can come to me, except the Father, which hath sent me, draw him? Who will glory in his own will, who understands, that to be carnally minded, is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the spirit of God? In short, who dare suggest any thoughts, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God? And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure. For there is no will nor understanding, conformable to the divine will and understanding, but what Christ hath wrought in man: which he teaches us, when he saith, without me ye can do nothing.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"46","leaf":100}]},{"number":15,"title":"Of original Sin","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"We believe that, through the disobedience of Adam, original sin is extended to all mankind: which is a corruption or the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God, that it is sufficient to condemn all mankind. Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.","segments":[{"text":"We believe that, through the disobedience of Adam, original sin is extended to all mankind: which is a corruption or the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God, that it is sufficient to condemn all mankind. Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"46","leaf":100}]},{"number":16,"title":"Of eternal Election","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"We believe that all the posterity of Adam, being thus fallen into perdition and ruin, by the sin of our first parents, God then did manifest himself such as he is; that is to say, merciful and just: Merciful, since he delivers and preserves from this perdition all, whom he in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works: Just, in leaving others in the fall and perdition wherein they have involved themselves.","segments":[{"text":"We believe that all the posterity of Adam, being thus fallen into perdition and ruin, by the sin of our first parents, God then did manifest himself such as he is; that is to say, merciful and just: Merciful, since he delivers and preserves from this perdition all, whom he in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works: Just, in leaving others in the fall and perdition wherein they have involved themselves.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"47","leaf":101}]},{"number":17,"title":"Of the recovery of fallen Man","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"We believe that our most gracious God, in his admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him, when he trembling fled from his presence, promising him that he would give his Son, who should be made of a woman, to bruise the head of the serpent, and make him happy.","segments":[{"text":"We believe that our most gracious God, in his admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him, when he trembling fled from his presence, promising him that he would give his Son, who should be made of a woman, to bruise the head of the serpent, and make him happy.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"47","leaf":101}]},{"number":18,"title":"Of the incarnation of Jesus Christ","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"We confess therefore that God did fulfil the promise, which he made to the fathers, by the mouth of his holy prophets, when he sent into the world, at the time appointed by him, his own, only begotten and eternal Son, “who took upon him the form of a servant, and became like unto man, really assuming the true human nature, with all its infirmities, sin excepted, being conceived in the womb of the blessed Virgin Mary, by the power of the Holy Ghost, without the means of man. And did not only assume human nature as to the body, but also a true human soul, that he might be a real man. For since the soul was lost as well as the body, it was necessary that he should take both upon him, to save both.","segments":[{"text":"We confess therefore that God did fulfil the promise, which he made to the fathers, by the mouth of his holy prophets, when he sent into the world, at the time appointed by him, his own, only begotten and eternal Son, “who took upon him the form of a servant, and became like unto man, really assuming the true human nature, with all its infirmities, sin excepted, being conceived in the womb of the blessed Virgin Mary, by the power of the Holy Ghost, without the means of man. And did not only assume human nature as to the body, but also a true human soul, that he might be a real man. For since the soul was lost as well as the body, it was necessary that he should take both upon him, to save both.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"47","leaf":101},{"id":"18.2","chapter":18,"number":2,"text":"Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of his mother) that Christ is become a partaker of the flesh and blood of the children; that he is a fruit of the loins of David after the flesh; made of the seed of David according to the flesh; a fruit of the womb of the Virgin Mary, made of a woman; a branch of David; a shoot of the root of Jesse; sprung from the tribe of Judah; descended from the Jews according to the flesh: of the seed of Abraham, since he took upon him the seed of Abraham, “and became like unto his brethren in all things sin excepted:” so that in truth he is our Immanuel, that is to say, God with us.","segments":[{"text":"Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of his mother) that Christ is become a partaker of the flesh and blood of the children; that he is a fruit of the loins of David after the flesh; made of the seed of David according to the flesh; a fruit of the womb of the Virgin Mary, made of a woman; a branch of David; a shoot of the root of Jesse; sprung from the tribe of Judah; descended from the Jews according to the flesh: of the seed of Abraham, since he took upon him the seed of Abraham, “and became like unto his brethren in all things sin excepted:” so that in truth he is our Immanuel, that is to say, God with us.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"48","leaf":102}]},{"number":19,"title":"Of the union and distinction of the two natures in the person of Christ","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"We believe that by this conception, the person of the Son is inseparably united and connected with the human nature; so that there are not two Sons of God, nor two persons, but two natures united in one single person: yet, that each nature retains its own distinct properties. As then the divine nature hath always remained uncreated, without beginning of days or end of life, filling heaven and earth: so also hath the human nature not lost its properties, but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body: And though he hath by his resurrection given immortality to the same, nevertheless he hath not changed the reality of his human nature; for as much as our salvation and resurrection also depend on the reality of his body. But these two natures are so closely united in one person, that they were not separated even by his death. Therefore that, which, he when dying commended into the hands of his Father, was a real human spirit, departing from his body: But in the mean time the divine nature always remained united with the human, even when he lay in the grave: And the Godhead did not cease to be in him, any more than it did when he was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess, that he is very God; and very Man; very God by his power to conquer death; and very man that he might die for us according to the infirmity of his flesh.","segments":[{"text":"We believe that by this conception, the person of the Son is inseparably united and connected with the human nature; so that there are not two Sons of God, nor two persons, but two natures united in one single person: yet, that each nature retains its own distinct properties. As then the divine nature hath always remained uncreated, without beginning of days or end of life, filling heaven and earth: so also hath the human nature not lost its properties, but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body: And though he hath by his resurrection given immortality to the same, nevertheless he hath not changed the reality of his human nature; for as much as our salvation and resurrection also depend on the reality of his body. But these two natures are so closely united in one person, that they were not separated even by his death. Therefore that, which, he when dying commended into the hands of his Father, was a real human spirit, departing from his body: But in the mean time the divine nature always remained united with the human, even when he lay in the grave: And the Godhead did not cease to be in him, any more than it did when he was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess, that he is very God; and very Man; very God by his power to conquer death; and very man that he might die for us according to the infirmity of his flesh.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"48","leaf":102}]},{"number":20,"title":"That God hath manifested his justice and mercy in Christ","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"We believe that God, who is perfectly merciful and just, sent his Son to assume that nature, in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son when he laid our iniquities upon him, and poured forth his mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving his Son unto death for us, and raising him for our justification, that through him we might obtain immortality and life eternal.","segments":[{"text":"We believe that God, who is perfectly merciful and just, sent his Son to assume that nature, in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son when he laid our iniquities upon him, and poured forth his mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving his Son unto death for us, and raising him for our justification, that through him we might obtain immortality and life eternal.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"48","leaf":102}]},{"number":21,"title":"Of the satisfaction of Christ, our only high priest, for us","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"We believe that Jesus Christ is ordained with an oath to be an everlasting high priest, after the order of Melchisedec. Who hath presented himself in our behalf before his Father, to appease his wrath by his full satisfaction, by offering himself on the tree of the cross, and pouring out his precious blood to purge away our sins; as the prophet had foretold. For it is written, “he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed: He was brought as a lamb to the slaughter, and numbered with the transgressors:” and condemned by Pontius Pilate as a malefactor, though he had first declared him innocent. Therefore, “he restored that which he took not away, and suffered the just for the unjust,” as well in his body as soul, feeling the terrible punishment which our sins had merited; insomuch “that his sweat became like unto drops of blood falling on the ground.” He called out, “my God, my God, why hast thou forsaken me?” And hath suffered all this for the remission of our sins.—Wherefore we justly say with the Apostle Paul, “that we know nothing, but Jesus Christ, and him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord:” in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God, than this only sacrifice, once offered, by which believers are made perfect for ever. This is also the reason why he was called by the angel of God, Jesus, that is to say, Saviour, because he should save his people from their sins.","segments":[{"text":"We believe that Jesus Christ is ordained with an oath to be an everlasting high priest, after the order of Melchisedec. Who hath presented himself in our behalf before his Father, to appease his wrath by his full satisfaction, by offering himself on the tree of the cross, and pouring out his precious blood to purge away our sins; as the prophet had foretold. For it is written, “he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed: He was brought as a lamb to the slaughter, and numbered with the transgressors:” and condemned by Pontius Pilate as a malefactor, though he had first declared him innocent. Therefore, “he restored that which he took not away, and suffered the just for the unjust,” as well in his body as soul, feeling the terrible punishment which our sins had merited; insomuch “that his sweat became like unto drops of blood falling on the ground.” He called out, “my God, my God, why hast thou forsaken me?” And hath suffered all this for the remission of our sins.—Wherefore we justly say with the Apostle Paul, “that we know nothing, but Jesus Christ, and him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord:” in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God, than this only sacrifice, once offered, by which believers are made perfect for ever. This is also the reason why he was called by the angel of God, Jesus, that is to say, Saviour, because he should save his people from their sins.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"49","leaf":103}]},{"number":22,"title":"Of our justification through faith in Jesus Christ","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ, with all his merits, appropriates him, and seeks nothing more besides him. For it must needs follow, either that all things, which are requisite to our salvation, are not in Jesus Christ, or if all things are in him, that then those, who possess Jesus Christ through faith, have complete salvation in him.—Therefore, for any to assert, that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphemy; for hence it would follow, that Christ was but half a Saviour. Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean, that faith itself justifies us, for it is only an instrument, with which we embrace Christ our Righteousness. But Jesus Christ, imputing to us all his merits, and so many holy works, which he hath done for us, and in our stead, is our Righteousness. And faith is an instrument, that keeps us in communion with him in all his benefits, which, when become ours, are more than sufficient to acquit us of our sins.","segments":[{"text":"We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ, with all his merits, appropriates him, and seeks nothing more besides him. For it must needs follow, either that all things, which are requisite to our salvation, are not in Jesus Christ, or if all things are in him, that then those, who possess Jesus Christ through faith, have complete salvation in him.—Therefore, for any to assert, that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphemy; for hence it would follow, that Christ was but half a Saviour. Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean, that faith itself justifies us, for it is only an instrument, with which we embrace Christ our Righteousness. But Jesus Christ, imputing to us all his merits, and so many holy works, which he hath done for us, and in our stead, is our Righteousness. And faith is an instrument, that keeps us in communion with him in all his benefits, which, when become ours, are more than sufficient to acquit us of our sins.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"49","leaf":103}]},{"number":23,"title":"That our justification consists in the forgiveness of sin and the imputation of Christ’s righteousness","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied: as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works. And the same apostle saith, that we are justified freely, by his grace, through the redemption which is in Jesus Christ. And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours, when we believe in him: this is sufficient to cover all our iniquities, and to give us confidence, in approaching to God; freeing the conscience of fear, terror, and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves.—And verily, if we should appear before God, relying on ourselves, or on any other creature, though ever so little, we should, alas! be consumed. And therefore every one must pray with David; O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified.","segments":[{"text":"We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied: as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works. And the same apostle saith, that we are justified freely, by his grace, through the redemption which is in Jesus Christ. And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours, when we believe in him: this is sufficient to cover all our iniquities, and to give us confidence, in approaching to God; freeing the conscience of fear, terror, and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves.—And verily, if we should appear before God, relying on ourselves, or on any other creature, though ever so little, we should, alas! be consumed. And therefore every one must pray with David; O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"50","leaf":104}]},{"number":24,"title":"Of man’s sanctification and good works","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"We believe that this true faith being wrought in man by the hearing of the word of God, and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin.—Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life, that on the contrary without it they would never do any thing out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith, which is called in scripture, a faith that worketh by love, which excites man to the practice of those works, which God has commanded in his word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, for as much as they are all sanctified by his grace: Howbeit they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works, otherwise they could not be good works, any more than the fruit of a tree can be good, before the tree itself is good. Therefore we do good works, but not to merit by them, (for what can we merit) nay, we are beholden to God for the good works we do, and not he to us, since it is he that worketh in us both to will and to do of his good pleasure. Let us therefore attend to what is written, when ye shall have done all those things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do. In the mean time, we do not deny, that God rewards good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus then we should always be in doubt, tossed to and fro without any certainty, and poor consciences be continually vexed, if they relied not on the merits of the suffering and death of our Saviour.","segments":[{"text":"We believe that this true faith being wrought in man by the hearing of the word of God, and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin.—Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life, that on the contrary without it they would never do any thing out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith, which is called in scripture, a faith that worketh by love, which excites man to the practice of those works, which God has commanded in his word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, for as much as they are all sanctified by his grace: Howbeit they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works, otherwise they could not be good works, any more than the fruit of a tree can be good, before the tree itself is good. Therefore we do good works, but not to merit by them, (for what can we merit) nay, we are beholden to God for the good works we do, and not he to us, since it is he that worketh in us both to will and to do of his good pleasure. Let us therefore attend to what is written, when ye shall have done all those things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do. In the mean time, we do not deny, that God rewards good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus then we should always be in doubt, tossed to and fro without any certainty, and poor consciences be continually vexed, if they relied not on the merits of the suffering and death of our Saviour.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"50","leaf":104}]},{"number":25,"title":"Of the abolishing of the Ceremonial Law","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"We believe, that the ceremonies and figures of the law ceased at the coming of Christ, and that all the shadows are accomplished: so that the use of them must be abolished amongst Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the mean time, we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in all honesty, to the glory of God, according to his will.","segments":[{"text":"We believe, that the ceremonies and figures of the law ceased at the coming of Christ, and that all the shadows are accomplished: so that the use of them must be abolished amongst Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the mean time, we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in all honesty, to the glory of God, according to his will.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"51","leaf":105}]},{"number":26,"title":"Of Christ’s intercession","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"We believe that we have no access unto God, than alone through the only mediator and advocate Jesus Christ, the righteous, who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty, which access would otherwise be barred against us. But this Mediator, whom the Father hath appointed between him and us, ought in no wise to affright us by his majesty, or cause us to seek another according to our fancy. For there is no creature either in heaven or on earth, who loveth us more than Jesus Christ; who though he was in the form of God, yet made himself of no reputation, and took upon him the form of a man, and of a servant for us, and was made like unto his brethren in all things. If then we should seek for another Mediator, who would be well affected towards us, whom could we find, who loved us more than he, who laid down his life for us, even when we were his enemies? And if we seek for one who hath power and majesty, who is there that hath so much of both as he who sits at the right hand of his Father, and who hath all power in heaven and on earth? And who will sooner be heard than the own well beloved Son of God? Therefore it was only through distrust that this practice of dishonouring instead of honouring the saints was introduced, doing that, which they never have done, nor required, but have on the contrary steadfastly rejected according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account of our own unworthiness, but only on account of the excellency and worthiness of our Lord Jesus Christ, whose righteousness is become ours by faith. Therefore the apostle to remove this foolish fear, or rather mistrust from us, justly saith, that Jesus Christ was made like unto his brethren in all things, that he might be a merciful and faithful high priest, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted; and further to encourage us, he adds, seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. The same apostle saith, that we have boldness to enter into the holiest, by the blood of Jesus; let us draw near (saith he) with a true heart in full assurance of faith, &c. Likewise, Christ hath an unchangeable priesthood, wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. What more can be required? since Christ himself saith, I am the way, and the truth, and the life; no man cometh unto the Father but by me. To what purpose should we then seek another advocate, since it hath pleased God, to give us his own Son as an advocate? Let us not forsake him to take another, or rather to seek after another, without ever being able to find him; for God well knew, when he gave him to us, that we were sinners. Therefore according to the command of Christ, we call upon the heavenly Father through Jesus Christ our only mediator, as we are taught in the Lord’s prayer; being assured that whatever we ask of the Father in his name, will be granted us.","segments":[{"text":"We believe that we have no access unto God, than alone through the only mediator and advocate Jesus Christ, the righteous, who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty, which access would otherwise be barred against us. But this Mediator, whom the Father hath appointed between him and us, ought in no wise to affright us by his majesty, or cause us to seek another according to our fancy. For there is no creature either in heaven or on earth, who loveth us more than Jesus Christ; who though he was in the form of God, yet made himself of no reputation, and took upon him the form of a man, and of a servant for us, and was made like unto his brethren in all things. If then we should seek for another Mediator, who would be well affected towards us, whom could we find, who loved us more than he, who laid down his life for us, even when we were his enemies? And if we seek for one who hath power and majesty, who is there that hath so much of both as he who sits at the right hand of his Father, and who hath all power in heaven and on earth? And who will sooner be heard than the own well beloved Son of God? Therefore it was only through distrust that this practice of dishonouring instead of honouring the saints was introduced, doing that, which they never have done, nor required, but have on the contrary steadfastly rejected according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account of our own unworthiness, but only on account of the excellency and worthiness of our Lord Jesus Christ, whose righteousness is become ours by faith. Therefore the apostle to remove this foolish fear, or rather mistrust from us, justly saith, that Jesus Christ was made like unto his brethren in all things, that he might be a merciful and faithful high priest, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted; and further to encourage us, he adds, seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. The same apostle saith, that we have boldness to enter into the holiest, by the blood of Jesus; let us draw near (saith he) with a true heart in full assurance of faith, &c. Likewise, Christ hath an unchangeable priesthood, wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. What more can be required? since Christ himself saith, I am the way, and the truth, and the life; no man cometh unto the Father but by me. To what purpose should we then seek another advocate, since it hath pleased God, to give us his own Son as an advocate? Let us not forsake him to take another, or rather to seek after another, without ever being able to find him; for God well knew, when he gave him to us, that we were sinners. Therefore according to the command of Christ, we call upon the heavenly Father through Jesus Christ our only mediator, as we are taught in the Lord’s prayer; being assured that whatever we ask of the Father in his name, will be granted us.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"51","leaf":105}]},{"number":27,"title":"Of the Catholic Christian Church","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"We believe and profess one catholic or universal church, which is an holy congregation of true Christian believers, all expecting their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. This church hath been from the beginning of the world, and will be to the end thereof; which is evident from this, that Christ is an eternal king, which, without subjects, cannot be. And this holy church is preserved or supported by God, against the rage of the whole world; though she sometimes (for a while) appear very small, and in the eyes of men, to be reduced to nothing: as during the perilous reign of Achab, the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal. Furthermore this holy church is not confined, bound, or limited to a certain place, or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.","segments":[{"text":"We believe and profess one catholic or universal church, which is an holy congregation of true Christian believers, all expecting their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. This church hath been from the beginning of the world, and will be to the end thereof; which is evident from this, that Christ is an eternal king, which, without subjects, cannot be. And this holy church is preserved or supported by God, against the rage of the whole world; though she sometimes (for a while) appear very small, and in the eyes of men, to be reduced to nothing: as during the perilous reign of Achab, the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal. Furthermore this holy church is not confined, bound, or limited to a certain place, or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"53","leaf":107}]},{"number":28,"title":"That every one is bound to join himself to the true Church","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"We believe, since this holy congregation is an assembly of those who are saved, and that out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them.—And that this may be the more effectually observed, it is the duty of all believers, according to the word of God, to separate themselves from all those, who do not belong to the church, and to join themselves to this congregation, wheresoever God hath established it, even though the magistrates and edicts of princes were against it; yea, though they should suffer death or any other corporal punishment. Therefore all those, who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God.","segments":[{"text":"We believe, since this holy congregation is an assembly of those who are saved, and that out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them.—And that this may be the more effectually observed, it is the duty of all believers, according to the word of God, to separate themselves from all those, who do not belong to the church, and to join themselves to this congregation, wheresoever God hath established it, even though the magistrates and edicts of princes were against it; yea, though they should suffer death or any other corporal punishment. Therefore all those, who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"53","leaf":107}]},{"number":29,"title":"Of the marks of the true Church, and wherein she differs from the false Church","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"We believe, that we ought diligently and circumspectly to discern from the word of God, which is the true church, since all sects which are in the world assume to themselves the name of the church. But we speak not here of hypocrites who are mixed in the church with the good, yet are not of the church, though externally in it: but we say that the body and communion of the true church, must be distinguished from all sects, who call themselves the church. The marks, by which the true church is known, are these: If the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin: In short, if all things are managed according to the pure word of God, all things contrary thereto rejected; and Jesus Christ acknowledged as the only head of the church. Hence the true church may certainly be known, from which no man has a right to separate himself. With respect to those, who are members of the church, they may be known by the marks of Christians, namely, by faith; and when they have received Jesus Christ the only Saviour, they avoid sin, follow after righteousness, love the true God and their neighbour, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood, as if there did not remain in them great infirmities; but they fight against them through the spirit, all the days of their life, continually taking their refuge to the blood, death, passion, and obedience of our Lord Jesus Christ, “in whom they have remission of sins, through faith in him.” As for the false church, she ascribes more power and authority to herself and her ordinances, than the word of God, and will not submit herself to the yoke of Christ.—Neither does she administer the sacraments, as appointed by Christ in his word, but adds to and takes from them, as she thinks proper; she relieth more upon men than upon Christ; and persecutes those, who live holily according to the word of God, and rebuke her for her errors, covetousness, and idolatry. These two churches are easily known and distinguished from each other.","segments":[{"text":"We believe, that we ought diligently and circumspectly to discern from the word of God, which is the true church, since all sects which are in the world assume to themselves the name of the church. But we speak not here of hypocrites who are mixed in the church with the good, yet are not of the church, though externally in it: but we say that the body and communion of the true church, must be distinguished from all sects, who call themselves the church. The marks, by which the true church is known, are these: If the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin: In short, if all things are managed according to the pure word of God, all things contrary thereto rejected; and Jesus Christ acknowledged as the only head of the church. Hence the true church may certainly be known, from which no man has a right to separate himself. With respect to those, who are members of the church, they may be known by the marks of Christians, namely, by faith; and when they have received Jesus Christ the only Saviour, they avoid sin, follow after righteousness, love the true God and their neighbour, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood, as if there did not remain in them great infirmities; but they fight against them through the spirit, all the days of their life, continually taking their refuge to the blood, death, passion, and obedience of our Lord Jesus Christ, “in whom they have remission of sins, through faith in him.” As for the false church, she ascribes more power and authority to herself and her ordinances, than the word of God, and will not submit herself to the yoke of Christ.—Neither does she administer the sacraments, as appointed by Christ in his word, but adds to and takes from them, as she thinks proper; she relieth more upon men than upon Christ; and persecutes those, who live holily according to the word of God, and rebuke her for her errors, covetousness, and idolatry. These two churches are easily known and distinguished from each other.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"53","leaf":107}]},{"number":30,"title":"Concerning the government of, and offices in the Church","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"We believe, that this true church must be governed by the spiritual policy, which our Lord hath taught us in his word; namely, that there must be ministers or pastors, to preach the word of God, and to administer the sacraments; also elders and deacons, who, together with the pastors, form the council of the church: that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may be relieved and comforted, according to their necessities. By these means every thing will be carried on in the church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul in his epistle to Timothy.","segments":[{"text":"We believe, that this true church must be governed by the spiritual policy, which our Lord hath taught us in his word; namely, that there must be ministers or pastors, to preach the word of God, and to administer the sacraments; also elders and deacons, who, together with the pastors, form the council of the church: that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may be relieved and comforted, according to their necessities. By these means every thing will be carried on in the church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul in his epistle to Timothy.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"54","leaf":108}]},{"number":31,"title":"Of the Ministers, Elders, and Deacons","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"We believe, that the ministers of God’s word, and the elders and deacons, ought to be chosen to their respective offices by a lawful election by the church, with calling upon the name of the Lord, and in that order, which the word of God teacheth. Therefore every one must take heed, not to intrude himself by indecent means, but is bound to wait till it shall please God to call him; that he may have testimony of his calling, and be certain and assured that it is of the Lord. As for the ministers of God’s word, they have equally the same power and authority wheresoever they are, as they are all ministers of Christ, the only universal Bishop, and the only head of the church. Moreover, that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the ministers of God’s word, and the elders of the church, very highly for their work’s sake, and be at peace with them without murmuring, strife or contention, as much as possible.","segments":[{"text":"We believe, that the ministers of God’s word, and the elders and deacons, ought to be chosen to their respective offices by a lawful election by the church, with calling upon the name of the Lord, and in that order, which the word of God teacheth. Therefore every one must take heed, not to intrude himself by indecent means, but is bound to wait till it shall please God to call him; that he may have testimony of his calling, and be certain and assured that it is of the Lord. As for the ministers of God’s word, they have equally the same power and authority wheresoever they are, as they are all ministers of Christ, the only universal Bishop, and the only head of the church. Moreover, that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the ministers of God’s word, and the elders of the church, very highly for their work’s sake, and be at peace with them without murmuring, strife or contention, as much as possible.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"55","leaf":109}]},{"number":32,"title":"Of the order and discipline of the Church","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"In the mean time we believe, though it is useful and beneficial, that those, who are rulers of the church, institute and establish certain ordinances among themselves for maintaining the body of the church; yet they ought studiously to take care, that they do not depart from those things, which Christ, our only master, hath instituted. And therefore, we reject all human inventions, and all laws, which man would introduce into the worship of God, thereby to bind and compel the conscience, in any manner whatever. Therefore we admit only of that, which tends to nourish and preserve concord, and unity, and to keep all men in obedience to God. For this purpose, excommunication or church discipline is requisite, with the several circumstances belonging to it, according to the word of God.","segments":[{"text":"In the mean time we believe, though it is useful and beneficial, that those, who are rulers of the church, institute and establish certain ordinances among themselves for maintaining the body of the church; yet they ought studiously to take care, that they do not depart from those things, which Christ, our only master, hath instituted. And therefore, we reject all human inventions, and all laws, which man would introduce into the worship of God, thereby to bind and compel the conscience, in any manner whatever. Therefore we admit only of that, which tends to nourish and preserve concord, and unity, and to keep all men in obedience to God. For this purpose, excommunication or church discipline is requisite, with the several circumstances belonging to it, according to the word of God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"55","leaf":109}]},{"number":33,"title":"Of the sacraments","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"We believe, that our gracious God, on account of our weakness and infirmities, hath ordained the sacraments for us, thereby to seal unto us his promises, and to be pledges of the good will and grace of God toward us, and also to nourish and strengthen our faith; which he hath joined to the word of the gospel, the better to present to our senses, both that, which he signifies to us by his word and that which he works inwardly in our hearts, thereby assuring and confirming in us the salvation which he imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof, God worketh in us by the power of the Holy Ghost. Therefore the signs are not in vain or insignificant, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment. Moreover, we are satisfied with the number of sacraments, which Christ our Lord hath instituted, which are two only, namely, the sacrament of baptism, and the holy supper of our Lord Jesus Christ.","segments":[{"text":"We believe, that our gracious God, on account of our weakness and infirmities, hath ordained the sacraments for us, thereby to seal unto us his promises, and to be pledges of the good will and grace of God toward us, and also to nourish and strengthen our faith; which he hath joined to the word of the gospel, the better to present to our senses, both that, which he signifies to us by his word and that which he works inwardly in our hearts, thereby assuring and confirming in us the salvation which he imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof, God worketh in us by the power of the Holy Ghost. Therefore the signs are not in vain or insignificant, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment. Moreover, we are satisfied with the number of sacraments, which Christ our Lord hath instituted, which are two only, namely, the sacrament of baptism, and the holy supper of our Lord Jesus Christ.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"55","leaf":109}]},{"number":34,"title":"Of holy baptism","paragraphs":[{"id":"34.1","chapter":34,"number":1,"text":"We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of his blood, of all other sheddings of blood, which men could or would make as a propitiation or satisfaction for sin: and that he, having abolished circumcision, which was done with blood, hath instituted the sacrament of baptism instead thereof; by which we are received into the church of God, and separated from all other people and strange religions, that we may wholly belong to him, whose ensign and banner we bear: and serves as a testimony unto us, that he will for ever be our gracious God and Father. Therefore he has commanded all those, who are his, to be baptised with pure water, “in the name of the Father, and of the Son, and of the Holy Ghost:” Thereby signifying to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptised, when sprinkled upon him; so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass, to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan. Therefore the ministers, on their part, administer the sacrament, and that which is visible, but our Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing and purging our souls of all filth and unrighteousness; renewing our hearts, and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds:—Therefore, we believe, that every man, who is earnestly studious of obtaining life eternal, ought to be but once baptised with this only baptism, without ever repeating the same: since we cannot be born twice. Neither doth this baptism only avail us, at the time when the water is poured upon us, and received by us, but also through the whole course of our life; therefore, we detest the error of the anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, whom we believe ought to be baptised and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises, which are made unto our children. And, indeed, Christ shed his blood no less for the washing of the children of the faithful, than for adult persons; and, therefore, they ought to receive the sign and sacrament of that, which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ’s suffering and death, shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason, Paul calls baptism the circumcision of Christ.","segments":[{"text":"We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of his blood, of all other sheddings of blood, which men could or would make as a propitiation or satisfaction for sin: and that he, having abolished circumcision, which was done with blood, hath instituted the sacrament of baptism instead thereof; by which we are received into the church of God, and separated from all other people and strange religions, that we may wholly belong to him, whose ensign and banner we bear: and serves as a testimony unto us, that he will for ever be our gracious God and Father. Therefore he has commanded all those, who are his, to be baptised with pure water, “in the name of the Father, and of the Son, and of the Holy Ghost:” Thereby signifying to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptised, when sprinkled upon him; so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass, to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan. Therefore the ministers, on their part, administer the sacrament, and that which is visible, but our Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing and purging our souls of all filth and unrighteousness; renewing our hearts, and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds:—Therefore, we believe, that every man, who is earnestly studious of obtaining life eternal, ought to be but once baptised with this only baptism, without ever repeating the same: since we cannot be born twice. Neither doth this baptism only avail us, at the time when the water is poured upon us, and received by us, but also through the whole course of our life; therefore, we detest the error of the anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, whom we believe ought to be baptised and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises, which are made unto our children. And, indeed, Christ shed his blood no less for the washing of the children of the faithful, than for adult persons; and, therefore, they ought to receive the sign and sacrament of that, which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ’s suffering and death, shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason, Paul calls baptism the circumcision of Christ.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"56","leaf":110}]},{"number":35,"title":"Of the Holy Supper of our Lord Jesus Christ","paragraphs":[{"id":"35.1","chapter":35,"number":1,"text":"We believe and confess that our Saviour Jesus Christ did ordain and institute the sacrament of the holy supper, to nourish and support those whom he hath already regenerated and incorporated into his family, which is his church.—Now those, who are regenerated, have in them a two-fold life, the one corporal and temporal, which they have from the first birth, and is common to all men: the other spiritual and heavenly, which is given them in their second birth, which is effected by the word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to God’s elect. In like manner God hath given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto, and is common to all men, even as life itself. But for the support of the spiritual and heavenly life, which believers have, he hath sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers, when they eat him, that is to say, when they apply and receive him by faith in the spirit.—Christ, that he might represent unto us this spiritual and heavenly bread, hath instituted an earthly and visible bread, as a sacrament of his body, and wine as a sacrament of his blood, to testify by them unto us, that, as certainly as we receive and hold this sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Saviour in our souls, for the support of our spiritual life. Now, as it is certain and beyond all doubt, that Jesus Christ hath not enjoined to us the use of his sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the mean time we err not, when we say, that what is eaten and drunk by us is the proper and natural body, and the proper blood of Christ. But the manner of our partaking of the same, is not by the mouth, but by the spirit through faith. Thus then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not, therefore, cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself, and the merits of his sufferings and death, nourishing, strengthening and comforting our poor comfortless souls, by the eating of his flesh, quickening and refreshing them by the drinking of his blood. Further, though the sacraments are connected with the thing signified, nevertheless both are not received by all men: the ungodly indeed receives the sacrament to his condemnation, but he doth not receive the truth of the sacrament. As Judas and Simon the sorcerer, both indeed received the sacrament, but not Christ, who was signified by it, of whom believers only are made partakers. Lastly, we receive this holy sacrament in the assembly of the people of God, with humility and reverence, keeping up amongst us a holy remembrance of the death of Christ our Saviour, with thanksgiving; making there confession of our faith, and of the Christian religion. Therefore, no one ought to come to this table, without having previously rightly examined himself; lest by eating of this bread and drinking of this cup, he eat and drink judgment to himself. In a word, we are excited by the use of this holy sacrament, to a fervent love towards God, and our neighbour. Therefore, we reject all mixtures and damnable inventions, which men have added unto, and blended with the sacraments, as profanations of them: and affirm that we ought to rest satisfied with the ordinance, which Christ and his apostles have taught us, and that we must speak of them in the same manner as they have spoken.","segments":[{"text":"We believe and confess that our Saviour Jesus Christ did ordain and institute the sacrament of the holy supper, to nourish and support those whom he hath already regenerated and incorporated into his family, which is his church.—Now those, who are regenerated, have in them a two-fold life, the one corporal and temporal, which they have from the first birth, and is common to all men: the other spiritual and heavenly, which is given them in their second birth, which is effected by the word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to God’s elect. In like manner God hath given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto, and is common to all men, even as life itself. But for the support of the spiritual and heavenly life, which believers have, he hath sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers, when they eat him, that is to say, when they apply and receive him by faith in the spirit.—Christ, that he might represent unto us this spiritual and heavenly bread, hath instituted an earthly and visible bread, as a sacrament of his body, and wine as a sacrament of his blood, to testify by them unto us, that, as certainly as we receive and hold this sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Saviour in our souls, for the support of our spiritual life. Now, as it is certain and beyond all doubt, that Jesus Christ hath not enjoined to us the use of his sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the mean time we err not, when we say, that what is eaten and drunk by us is the proper and natural body, and the proper blood of Christ. But the manner of our partaking of the same, is not by the mouth, but by the spirit through faith. Thus then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not, therefore, cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself, and the merits of his sufferings and death, nourishing, strengthening and comforting our poor comfortless souls, by the eating of his flesh, quickening and refreshing them by the drinking of his blood. Further, though the sacraments are connected with the thing signified, nevertheless both are not received by all men: the ungodly indeed receives the sacrament to his condemnation, but he doth not receive the truth of the sacrament. As Judas and Simon the sorcerer, both indeed received the sacrament, but not Christ, who was signified by it, of whom believers only are made partakers. Lastly, we receive this holy sacrament in the assembly of the people of God, with humility and reverence, keeping up amongst us a holy remembrance of the death of Christ our Saviour, with thanksgiving; making there confession of our faith, and of the Christian religion. Therefore, no one ought to come to this table, without having previously rightly examined himself; lest by eating of this bread and drinking of this cup, he eat and drink judgment to himself. In a word, we are excited by the use of this holy sacrament, to a fervent love towards God, and our neighbour. Therefore, we reject all mixtures and damnable inventions, which men have added unto, and blended with the sacraments, as profanations of them: and affirm that we ought to rest satisfied with the ordinance, which Christ and his apostles have taught us, and that we must speak of them in the same manner as they have spoken.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"57","leaf":111}]},{"number":36,"title":"Of Magistrates","paragraphs":[{"id":"36.1","chapter":36,"number":1,"text":"We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency. For this purpose he hath invested the magistracy with the sword, for the punishment of evil-doers, and for the protection of them that do well. And their office is, not only to have regard unto, and watch for the welfare of the civil state; but also that they protect the sacred ministry; and thus may remove and prevent all idolatry and false worship; that the kingdom of antichrist may be thus destroyed, and the kingdom of Christ promoted. They must therefore countenance the preaching of the word of the gospel every where, that God may be honoured and worshipped by every one, as he commands in his word. Moreover, it is the bounden duty of every one, of what state, quality, or condition soever he may be, to subject himself to the magistrates; to pay tribute, to show due honour and respect to them, and to obey them in all things which are not repugnant to the word of God; to supplicate for them in their prayers, that God may rule and guide them in all their ways, and that we may lead a quiet and peaceable life in all godliness and honesty. Wherefore we detest the anabaptists and other seditious people, and in general all those, who reject the higher powers and magistrates, and would subvert justice, introduce a community of goods, and confound that decency and good order, which God hath established among men.","segments":[{"text":"We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency. For this purpose he hath invested the magistracy with the sword, for the punishment of evil-doers, and for the protection of them that do well. And their office is, not only to have regard unto, and watch for the welfare of the civil state; but also that they protect the sacred ministry; and thus may remove and prevent all idolatry and false worship; that the kingdom of antichrist may be thus destroyed, and the kingdom of Christ promoted. They must therefore countenance the preaching of the word of the gospel every where, that God may be honoured and worshipped by every one, as he commands in his word. Moreover, it is the bounden duty of every one, of what state, quality, or condition soever he may be, to subject himself to the magistrates; to pay tribute, to show due honour and respect to them, and to obey them in all things which are not repugnant to the word of God; to supplicate for them in their prayers, that God may rule and guide them in all their ways, and that we may lead a quiet and peaceable life in all godliness and honesty. Wherefore we detest the anabaptists and other seditious people, and in general all those, who reject the higher powers and magistrates, and would subvert justice, introduce a community of goods, and confound that decency and good order, which God hath established among men.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"58","leaf":112}]},{"number":37,"title":"Of the Last Judgment","paragraphs":[{"id":"37.1","chapter":37,"number":1,"text":"Finally we believe, according to the word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended, with great glory and majesty to declare himself judge of the quick and the dead; burning this old world with fire and flame, to cleanse it. And then all men will personally appear before this great judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies, in which they formerly lived. As for those, who shall then be living they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible, become incorruptible. Then the books (that is to say the consciences) shall be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil. Nay, all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all. And therefore the consideration of this judgment, is justly terrible, and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and the elect: because then their full deliverance shall be perfected, and there they shall receive the fruits of their labour and trouble, which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and being immortal, shall be tormented in that everlasting fire, which is prepared for the devil and his angels. But on the contrary, the faithful and elect shall be crowned with glory and honour; and the Son of God will confess their names before God his Father, and his elect angels; all tears shall be wiped from their eyes; and their cause, which is now condemned by many judges and magistrates, as heretical and impious, will then be known to be the cause of the Son of God. And for a gracious reward, the Lord will cause them to possess such a glory, as never entered into the heart of man to conceive. Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen. Even so, come Lord Jesus.","segments":[{"text":"Finally we believe, according to the word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended, with great glory and majesty to declare himself judge of the quick and the dead; burning this old world with fire and flame, to cleanse it. And then all men will personally appear before this great judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies, in which they formerly lived. As for those, who shall then be living they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible, become incorruptible. Then the books (that is to say the consciences) shall be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil. Nay, all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all. And therefore the consideration of this judgment, is justly terrible, and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and the elect: because then their full deliverance shall be perfected, and there they shall receive the fruits of their labour and trouble, which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and being immortal, shall be tormented in that everlasting fire, which is prepared for the devil and his angels. But on the contrary, the faithful and elect shall be crowned with glory and honour; and the Son of God will confess their names before God his Father, and his elect angels; all tears shall be wiped from their eyes; and their cause, which is now condemned by many judges and magistrates, as heretical and impious, will then be known to be the cause of the Son of God. And for a gracious reward, the Lord will cause them to possess such a glory, as never entered into the heart of man to conceive. Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen. Even so, come Lord Jesus.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{},"diffs":[],"page":"59","leaf":113}]}],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"dort1619","kind":"confession","title":"Canons of Dort","short":"CD","aliases":["Canons of Dordt","Canons of the Synod of Dordrecht","Five Articles against the Remonstrants"],"authors":["Synod of Dort"],"tradition":["reformed"],"language":"en","translation":{"from":"la","of":null,"by":"Reformed Dutch Church in America","year":null},"dates":{"written":1619,"first_published":1619,"adopted":[{"by":"Synod of Dort","year":1619}]},"year":1619,"edition":"The Reformed Dutch Church’s English, “Canons, ratified in the National Synod of the Reformed Church, held at Dordrecht, in the years 1618 and 1619”, as in its Constitution, 1840","source":"https://archive.org/details/constitutionofre1840refo/page/n113","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Constitution of the Reformed Dutch Church of North America","edition":"The Reformed Dutch Church’s English, “Canons, ratified in the National Synod of the Reformed Church, held at Dordrecht, in the years 1618 and 1619”, as in its Constitution, 1840","published":1840,"place":"Philadelphia","catalog":[],"original":"https://archive.org/details/constitutionofre1840refo/page/n113","pdf":"https://assets.symbolics.dev/fe36a6cad74312df29beccc5a435632c7f55ec85c92f0ef313f5ebc9225e25b1/constitutionofre1840refo.pdf","sha256":"fe36a6cad74312df29beccc5a435632c7f55ec85c92f0ef313f5ebc9225e25b1","pdf_source":"https://archive.org/download/constitutionofre1840refo/constitutionofre1840refo.pdf"},"transcription":{"from":"scan","checked":[{"against":"https://archive.org/details/constitutionofre1840refo/page/n113","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word against the page images (pp. 60–75), and against two OCRs of them, archive.org’s and Tesseract’s"}]},"license":"public-domain","notes":"The Synod of Dort’s judgment, in Latin, on the five articles of the Remonstrants (1610), adopted on 23 April 1619 and confessed with the Heidelberg Catechism and the Belgic Confession (`belgic1561`) as the Three Forms of Unity. This is the English of the Reformed Dutch Church in America, as printed in its Constitution (Philadelphia, 1840, pp. 60–75), the printing `heidelberg` follows. Each head of doctrine is a chapter, titled with its head and its subject, and each article a paragraph, `<head>.<article>`. The third and fourth heads, which the Synod treated as one and printed as one (“Third and Fourth Heads of Doctrine”), are chapter 3, and there is no chapter 4, so that the fifth head is chapter 5 and every article’s id is the number it is cited by: “III/IV, 12” is 3.12, “V, 3” is 5.3. Article I.7’s two printed paragraphs are one paragraph. This printing gives the articles only: the Rejection of Errors that follows each head in the Synod’s Latin and in the Dutch (the conclusion still speaks of “the rejection of the errors”) is not in it, and is not here; added from another printing, each head’s rejections could follow its articles (1.19–1.27 for the first head’s nine), beginning as printed (“Rejection I”), until the articles kind of #19 numbers them R1, R2. The Conclusion, with the subscription and the list of the delegations, is `prose/conclusion`. The printing quotes Scripture in quotation marks, with a reference before or after; each reference is the proof of the segment that ends with the words it cites. One that introduces the words stays in the text (“according to the words of the apostle. Rom. iii. 19, “that every mouth…”); one that follows them as a citation is taken out. Its italics and spacing before stops are not kept; its spelling, capitals and punctuation are, but where a letter or a stop is wanting or a stop is wrong, and where the scan is damaged (I.18), which `confessions/dort1619/EMENDATIONS.md` lists with every reference and how it was placed."},"chapter_count":4,"paragraph_count":59,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/dort1619","chapters":[{"number":1,"title":"First Head of Doctrine: Of Divine Predestination","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"As all men have sinned in Adam, lie under the curse, and are obnoxious to eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle. Rom. iii. 19, “that every mouth may be stopped, and all the world may become guilty before God.” And verse 23, “for all have sinned, and come short of the glory of God.” And Rom. vi. 23, “for the wages of sin is death.”","segments":[{"text":"As all men have sinned in Adam, lie under the curse, and are obnoxious to eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle. Rom. iii. 19, “that every mouth may be stopped, and all the world may become guilty before God.”","proofs":["Romans 3:19"],"refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null},{"text":"And verse 23, “for all have sinned, and come short of the glory of God.”","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null},{"text":"And Rom. vi. 23, “for the wages of sin is death.”","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"relations":{},"diffs":[],"page":"60","leaf":114},{"id":"1.2","chapter":1,"number":2,"text":"But in this the love of God was manifested, that he sent his only begotten Son into the world, that whosoever believeth on him should not perish, but have everlasting life.","segments":[{"text":"But in this the love of God was manifested, that he sent his only begotten Son into the world, that whosoever believeth on him should not perish, but have everlasting life.","proofs":["1 John 4:9","John 3:16"],"refs":[{"printed":"1 John 4:9","osis":["1John.4.9"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null}],"relations":{},"diffs":[],"page":"60","leaf":114},{"id":"1.3","chapter":1,"number":3,"text":"And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings, to whom he will, and at what time he pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. Rom. x. 14, 15. “How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?”","segments":[{"text":"And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings, to whom he will, and at what time he pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. Rom. x. 14, 15. “How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?”","proofs":["Romans 10:14–15"],"refs":[{"printed":"Romans 10:14–15","osis":["Rom.10.14-Rom.10.15"]}],"note":null}],"relations":{},"diffs":[],"page":"61","leaf":115},{"id":"1.4","chapter":1,"number":4,"text":"The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Saviour by a true and living faith, are by him delivered from the wrath of God, and from destruction, and have the gift of eternal life conferred upon them.","segments":[{"text":"The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Saviour by a true and living faith, are by him delivered from the wrath of God, and from destruction, and have the gift of eternal life conferred upon them.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"61","leaf":115},{"id":"1.5","chapter":1,"number":5,"text":"The cause or guilt of this unbelief as well as of all other sins, is no wise in God, but in man himself: whereas faith in Jesus Christ, and salvation through him is the free gift of God, as it is written, “By grace ye are saved through faith, and that not of yourselves, it is the gift of God.” “And unto you it is given in the behalf of Christ, not only to believe on him,” &c.","segments":[{"text":"The cause or guilt of this unbelief as well as of all other sins, is no wise in God, but in man himself: whereas faith in Jesus Christ, and salvation through him is the free gift of God, as it is written, “By grace ye are saved through faith, and that not of yourselves, it is the gift of God.”","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"“And unto you it is given in the behalf of Christ, not only to believe on him,” &c.","proofs":["Philippians 1:29"],"refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null}],"relations":{},"diffs":[],"page":"61","leaf":115},{"id":"1.6","chapter":1,"number":6,"text":"That some receive the gift of faith, from God, and others do not receive it, proceeds from God’s eternal decree, “For known unto God are all his works from the beginning of the world.” According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while he leaves the non-elect in his just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the word of God, which though men of perverse, impure and unstable minds, wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.","segments":[{"text":"That some receive the gift of faith, from God, and others do not receive it, proceeds from God’s eternal decree, “For known unto God are all his works from the beginning of the world.”","proofs":["Acts 15:18","Ephesians 1:11"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while he leaves the non-elect in his just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the word of God, which though men of perverse, impure and unstable minds, wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"61","leaf":115},{"id":"1.7","chapter":1,"number":7,"text":"Election is the unchangeable purpose of God, whereby, before the foundation of the world, he hath, out of mere grace, according to the sovereign good pleasure of his own will, chosen, from the whole human race, which had fallen through their own fault, from their primitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and head of the elect, and the foundation of Salvation. This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them to his communion by his word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of the riches of his glorious grace; as it is written, “According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.” And elsewhere, “Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified.”","segments":[{"text":"Election is the unchangeable purpose of God, whereby, before the foundation of the world, he hath, out of mere grace, according to the sovereign good pleasure of his own will, chosen, from the whole human race, which had fallen through their own fault, from their primitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and head of the elect, and the foundation of Salvation. This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them to his communion by his word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of the riches of his glorious grace; as it is written, “According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.”","proofs":["Ephesians 1:4–6"],"refs":[{"printed":"Ephesians 1:4–6","osis":["Eph.1.4-Eph.1.6"]}],"note":null},{"text":"And elsewhere, “Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified.”","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"relations":{},"diffs":[],"page":"61","leaf":115},{"id":"1.8","chapter":1,"number":8,"text":"There are not various decrees of election, but one and the same decree respecting all those, who shall be saved, both under the old and new testament: since the scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and to glory, to salvation and the way of salvation, which he hath ordained that we should walk therein.","segments":[{"text":"There are not various decrees of election, but one and the same decree respecting all those, who shall be saved, both under the old and new testament: since the scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and to glory, to salvation and the way of salvation, which he hath ordained that we should walk therein.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"62","leaf":116},{"id":"1.9","chapter":1,"number":9,"text":"This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the pre-requisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, &c., therefore election is the fountain of every saving good; from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle. “He hath chosen us (not because we were) but that we should be holy, and without blame, before him in love.”","segments":[{"text":"This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the pre-requisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, &c., therefore election is the fountain of every saving good; from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle. “He hath chosen us (not because we were) but that we should be holy, and without blame, before him in love.”","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"relations":{},"diffs":[],"page":"62","leaf":116},{"id":"1.10","chapter":1,"number":10,"text":"The good pleasure of God is the sole cause of this gracious election; which doth not consist herein, that God foreseeing all possible qualities of human actions, elected certain of these as a condition of salvation; but that he was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, “For the children being not yet born, neither having done any good or evil,” &c. “It was said (namely to Rebecca) the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated.” “And as many as were ordained to eternal life believed.”","segments":[{"text":"The good pleasure of God is the sole cause of this gracious election; which doth not consist herein, that God foreseeing all possible qualities of human actions, elected certain of these as a condition of salvation; but that he was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, “For the children being not yet born, neither having done any good or evil,” &c. “It was said (namely to Rebecca) the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated.”","proofs":["Romans 9:11–13"],"refs":[{"printed":"Romans 9:11–13","osis":["Rom.9.11-Rom.9.13"]}],"note":null},{"text":"“And as many as were ordained to eternal life believed.”","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null}],"relations":{},"diffs":[],"page":"62","leaf":116},{"id":"1.11","chapter":1,"number":11,"text":"And as God himself is most wise, unchangeable, omniscient and omnipotent, so the election made by him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.","segments":[{"text":"And as God himself is most wise, unchangeable, omniscient and omnipotent, so the election made by him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"63","leaf":117},{"id":"1.12","chapter":1,"number":12,"text":"The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God; but by observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the word of God—such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, &c.","segments":[{"text":"The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God; but by observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the word of God—such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, &c.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"63","leaf":117},{"id":"1.13","chapter":1,"number":13,"text":"The sense and certainty of this election afford to the children of God, additional matter for daily humiliation before him, for adoring the depth of his mercies, and rendering grateful returns of ardent love to him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands, or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption, or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.","segments":[{"text":"The sense and certainty of this election afford to the children of God, additional matter for daily humiliation before him, for adoring the depth of his mercies, and rendering grateful returns of ardent love to him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands, or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption, or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"63","leaf":117},{"id":"1.14","chapter":1,"number":14,"text":"As the doctrine of divine election by the most wise counsel of God, was declared by the prophets, by Christ himself, and by the apostles, and is clearly revealed in the scriptures both of the old and new testament; so it is still to be published in due time and place in the church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God’s most holy name, and for enlivening and comforting his people, without vainly attempting to investigate the secret ways of the Most High.","segments":[{"text":"As the doctrine of divine election by the most wise counsel of God, was declared by the prophets, by Christ himself, and by the apostles, and is clearly revealed in the scriptures both of the old and new testament; so it is still to be published in due time and place in the church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God’s most holy name, and for enlivening and comforting his people, without vainly attempting to investigate the secret ways of the Most High.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"63","leaf":117},{"id":"1.15","chapter":1,"number":15,"text":"What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred scripture, that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of his sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in his just judgment to follow their own ways; at last for the declaration of his justice, to condemn and punish them for ever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin, (the very thought of which is blasphemy) but declares him to be an awful, irreprehensible, and righteous judge and avenger.","segments":[{"text":"What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred scripture, that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of his sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in his just judgment to follow their own ways; at last for the declaration of his justice, to condemn and punish them for ever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin, (the very thought of which is blasphemy) but declares him to be an awful, irreprehensible, and righteous judge and avenger.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"63","leaf":117},{"id":"1.16","chapter":1,"number":16,"text":"Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavour after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith, to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Saviour Jesus Christ, have wholly given themselves up to the cares of the world, and the pleasures of the flesh, so long as they are not seriously converted to God.","segments":[{"text":"Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavour after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith, to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Saviour Jesus Christ, have wholly given themselves up to the cares of the world, and the pleasures of the flesh, so long as they are not seriously converted to God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"64","leaf":118},{"id":"1.17","chapter":1,"number":17,"text":"Since we are to judge of the will of God, from his word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy.","segments":[{"text":"Since we are to judge of the will of God, from his word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"64","leaf":118},{"id":"1.18","chapter":1,"number":18,"text":"To those who murmur at the free grace of election, and just severity of reprobation, we answer with the apostle: “Nay, but, O man, who art thou that repliest against God?” And quote the language of our Saviour, “Is it not lawful for me to do what I will with mine own?” And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory for ever.—Amen.”","segments":[{"text":"To those who murmur at the free grace of election, and just severity of reprobation, we answer with the apostle: “Nay, but, O man, who art thou that repliest against God?”","proofs":["Romans 9:20"],"refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]}],"note":null},{"text":"And quote the language of our Saviour, “Is it not lawful for me to do what I will with mine own?”","proofs":["Matthew 20:15"],"refs":[{"printed":"Matthew 20:15","osis":["Matt.20.15"]}],"note":null},{"text":"And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory for ever.—Amen.”","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"64","leaf":118}]},{"number":2,"title":"Second Head of Doctrine: Of the death of Christ, and the redemption of men thereby","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"God is not only supremely merciful, but also supremely just. And his justice requires (as he hath revealed himself in his word) that our sins committed against his infinite majesty should be punished, not only with temporal, but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.","segments":[{"text":"God is not only supremely merciful, but also supremely just. And his justice requires (as he hath revealed himself in his word) that our sins committed against his infinite majesty should be punished, not only with temporal, but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.2","chapter":2,"number":2,"text":"Since therefore we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, he hath been pleased of his infinite mercy to give his only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that he might make satisfaction to divine justice on our behalf.","segments":[{"text":"Since therefore we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, he hath been pleased of his infinite mercy to give his only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that he might make satisfaction to divine justice on our behalf.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.3","chapter":2,"number":3,"text":"The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.","segments":[{"text":"The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.4","chapter":2,"number":4,"text":"This death derives its infinite value and dignity from these considerations; because the person who submitted to it was not only really man, and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and Holy Spirit, which qualifications were necessary to constitute him a Saviour for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.","segments":[{"text":"This death derives its infinite value and dignity from these considerations; because the person who submitted to it was not only really man, and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and Holy Spirit, which qualifications were necessary to constitute him a Saviour for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.5","chapter":2,"number":5,"text":"Moreover the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations; and to all persons promiscuously and without distinction, to whom God out of his good pleasure sends the gospel.","segments":[{"text":"Moreover the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations; and to all persons promiscuously and without distinction, to whom God out of his good pleasure sends the gospel.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.6","chapter":2,"number":6,"text":"And, whereas many who are called by the gospel, do not repent, nor believe in Christ, but perish in unbelief; this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.","segments":[{"text":"And, whereas many who are called by the gospel, do not repent, nor believe in Christ, but perish in unbelief; this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.7","chapter":2,"number":7,"text":"But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.","segments":[{"text":"But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":119},{"id":"2.8","chapter":2,"number":8,"text":"For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby he confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father; that he should confer upon them faith, which together with all the other saving gifts of the holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in his own presence for ever.","segments":[{"text":"For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby he confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father; that he should confer upon them faith, which together with all the other saving gifts of the holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in his own presence for ever.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"66","leaf":120},{"id":"2.9","chapter":2,"number":9,"text":"This purpose proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell: so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love, and faithfully serve him as their Saviour, who as a bridegroom for his bride, laid down his life for them upon the cross, and which may celebrate his praises here and through all eternity.","segments":[{"text":"This purpose proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell: so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love, and faithfully serve him as their Saviour, who as a bridegroom for his bride, laid down his life for them upon the cross, and which may celebrate his praises here and through all eternity.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"66","leaf":120}]},{"number":3,"title":"Third and Fourth Heads of Doctrine: Of the corruption of man, his conversion to God, and the manner thereof","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright; all his affections pure; and the whole Man was holy: but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections.","segments":[{"text":"Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright; all his affections pure; and the whole Man was holy: but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"66","leaf":120},{"id":"3.2","chapter":3,"number":2,"text":"Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original Parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature.","segments":[{"text":"Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original Parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":121},{"id":"3.3","chapter":3,"number":3,"text":"Therefore all men are conceived in sin, and by nature children of wrath, incapable of any saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation.","segments":[{"text":"Therefore all men are conceived in sin, and by nature children of wrath, incapable of any saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":121},{"id":"3.4","chapter":3,"number":4,"text":"There remain however in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God, and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay farther, this light, such as it is, man in various ways renders wholly polluted, and holds it in unrighteousness; by doing which he becomes inexcusable before God.","segments":[{"text":"There remain however in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God, and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay farther, this light, such as it is, man in various ways renders wholly polluted, and holds it in unrighteousness; by doing which he becomes inexcusable before God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":121},{"id":"3.5","chapter":3,"number":5,"text":"In the same light are we to consider the law of the decalogue, delivered by God to his peculiar people the Jews, by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy, nor imparts strength to extricate him from misery, and thus being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.","segments":[{"text":"In the same light are we to consider the law of the decalogue, delivered by God to his peculiar people the Jews, by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy, nor imparts strength to extricate him from misery, and thus being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":121},{"id":"3.6","chapter":3,"number":6,"text":"What therefore neither the light of nature, nor the law could do, that God performs by the operation of his holy Spirit through the word or ministry of reconciliation: which is the glad tidings concerning the Messiah, by means whereof, it hath pleased God to save such as believe, as well under the old, as under the new testament.","segments":[{"text":"What therefore neither the light of nature, nor the law could do, that God performs by the operation of his holy Spirit through the word or ministry of reconciliation: which is the glad tidings concerning the Messiah, by means whereof, it hath pleased God to save such as believe, as well under the old, as under the new testament.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":121},{"id":"3.7","chapter":3,"number":7,"text":"This mystery of his will, God discovered to but a small number under the old testament; under the new, he reveals himself to many, without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they, to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God’s judgments displayed in others, to whom this grace is not given.","segments":[{"text":"This mystery of his will, God discovered to but a small number under the old testament; under the new, he reveals himself to many, without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they, to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God’s judgments displayed in others, to whom this grace is not given.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":121},{"id":"3.8","chapter":3,"number":8,"text":"As many as are called by the gospel, are unfeignedly called. For God hath most earnestly and truly declared in his word, what will be acceptable to him; namely, that all who are called, should comply with the invitation. He moreover seriously promises eternal life and rest, to as many as shall come to him, and believe on him.","segments":[{"text":"As many as are called by the gospel, are unfeignedly called. For God hath most earnestly and truly declared in his word, what will be acceptable to him; namely, that all who are called, should comply with the invitation. He moreover seriously promises eternal life and rest, to as many as shall come to him, and believe on him.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"68","leaf":122},{"id":"3.9","chapter":3,"number":9,"text":"It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel, and confers upon them various gifts, that those who are called by the ministry of the word, refuse to come, and be converted: the fault lies in themselves; some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the word by perplexing cares, and the pleasures of this world, and produce no fruit.—This our Saviour teaches in the parable of the sower.","segments":[{"text":"It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel, and confers upon them various gifts, that those who are called by the ministry of the word, refuse to come, and be converted: the fault lies in themselves; some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the word by perplexing cares, and the pleasures of this world, and produce no fruit.—This our Saviour teaches in the parable of the sower.","proofs":["Matthew 13"],"refs":[{"printed":"Matthew 13","osis":["Matt.13"]}],"note":null}],"relations":{},"diffs":[],"page":"68","leaf":122},{"id":"3.10","chapter":3,"number":10,"text":"But that others who are called by the gospel, obey the call, and are converted, is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversion, as the proud heresy of Pelagius maintains; but it must be wholly to God, who as he hath chosen his own from eternity in Christ, so he confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, that they may show forth the praises of him, who hath called them out of darkness into his marvellous light; and may glory not in themselves, but in the Lord, according to the testimony of the apostles in various places.","segments":[{"text":"But that others who are called by the gospel, obey the call, and are converted, is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversion, as the proud heresy of Pelagius maintains; but it must be wholly to God, who as he hath chosen his own from eternity in Christ, so he confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, that they may show forth the praises of him, who hath called them out of darkness into his marvellous light; and may glory not in themselves, but in the Lord, according to the testimony of the apostles in various places.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"68","leaf":122},{"id":"3.11","chapter":3,"number":11,"text":"But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by his holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; he opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, he quickens, from being evil, disobedient, and refractory; he renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.","segments":[{"text":"But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by his holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; he opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, he quickens, from being evil, disobedient, and refractory; he renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"68","leaf":122},{"id":"3.12","chapter":3,"number":12,"text":"And this is the regeneration so highly celebrated in scripture, and denominated a new creation; a resurrection from the dead; a making alive, which God works in us without our aid. But this is no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed his part, it still remains in the power of man to be regenerated or not, to be converted, or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious and ineffable; not inferior in efficacy to creation, or the resurrection from the dead, as the scripture inspired by the author of this work declares; so that all in whose hearts God works in this marvellous manner, are certainly, infallibly and effectually regenerated, and do actually believe.—Whereupon the will thus renewed, is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.","segments":[{"text":"And this is the regeneration so highly celebrated in scripture, and denominated a new creation; a resurrection from the dead; a making alive, which God works in us without our aid. But this is no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed his part, it still remains in the power of man to be regenerated or not, to be converted, or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious and ineffable; not inferior in efficacy to creation, or the resurrection from the dead, as the scripture inspired by the author of this work declares; so that all in whose hearts God works in this marvellous manner, are certainly, infallibly and effectually regenerated, and do actually believe.—Whereupon the will thus renewed, is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"69","leaf":123},{"id":"3.13","chapter":3,"number":13,"text":"The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing, that by this grace of God they are enabled to believe with the heart, and love their Saviour.","segments":[{"text":"The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing, that by this grace of God they are enabled to believe with the heart, and love their Saviour.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"69","leaf":123},{"id":"3.14","chapter":3,"number":14,"text":"Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred breathed, and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should, by the exercise of his own free will, consent to the terms of salvation, and actually believe in Christ; but because he who works in man both to will and to do, and indeed all things in all, produces both the will to believe, and the act of believing also.","segments":[{"text":"Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred breathed, and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should, by the exercise of his own free will, consent to the terms of salvation, and actually believe in Christ; but because he who works in man both to will and to do, and indeed all things in all, produces both the will to believe, and the act of believing also.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"69","leaf":123},{"id":"3.15","chapter":3,"number":15,"text":"God is under no obligation to confer this grace upon any; for how can he be indebted to man, who had no previous gift to bestow, as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood? He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives him thanks for ever. Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts, and satisfied with his own condition; or, is in no apprehension of danger, and vainly boasts the possession of that which he has not. With respect to those, who make an external profession of faith, and live regular lives, we are bound after the example of the Apostle to judge and speak of them in the most favourable manner. For the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.","segments":[{"text":"God is under no obligation to confer this grace upon any; for how can he be indebted to man, who had no previous gift to bestow, as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood? He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives him thanks for ever. Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts, and satisfied with his own condition; or, is in no apprehension of danger, and vainly boasts the possession of that which he has not. With respect to those, who make an external profession of faith, and live regular lives, we are bound after the example of the Apostle to judge and speak of them in the most favourable manner. For the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"69","leaf":123},{"id":"3.16","chapter":3,"number":16,"text":"But as man by the fall did not cease to be a creature, endowed with understanding and will, nor did sin which pervaded the whole race of mankind, deprive him of the human nature, but brought upon him depravity, and spiritual death; so also this grace of regeneration, does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it: that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.","segments":[{"text":"But as man by the fall did not cease to be a creature, endowed with understanding and will, nor did sin which pervaded the whole race of mankind, deprive him of the human nature, but brought upon him depravity, and spiritual death; so also this grace of regeneration, does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it: that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"70","leaf":124},{"id":"3.17","chapter":3,"number":17,"text":"As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude—but requires the use of means, by which God of his infinite mercy and goodness hath chosen to exert his influence: so also the beforementioned supernatural operation of God, by which we are regenerated, in no wise excludes, or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration, and food of the soul. Wherefore as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to his glory, and the abasement of all pride, and in the mean time however neglected not to keep them by the sacred precepts of the gospel in the exercise of the word, sacraments and discipline: so even to this day, be it far from either instructors or instructed to presume to tempt God in the Church, by separating what he of his good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy, is for ever due. Amen.","segments":[{"text":"As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude—but requires the use of means, by which God of his infinite mercy and goodness hath chosen to exert his influence: so also the beforementioned supernatural operation of God, by which we are regenerated, in no wise excludes, or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration, and food of the soul. Wherefore as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to his glory, and the abasement of all pride, and in the mean time however neglected not to keep them by the sacred precepts of the gospel in the exercise of the word, sacraments and discipline: so even to this day, be it far from either instructors or instructed to presume to tempt God in the Church, by separating what he of his good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy, is for ever due. Amen.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"70","leaf":124}]},{"number":5,"title":"Fifth Head of Doctrine: Of the Perseverance of the Saints","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"Whom God calls, according to his purpose, to the communion of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin, and from the infirmities of the flesh, so long as they continue in this world.","segments":[{"text":"Whom God calls, according to his purpose, to the communion of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin, and from the infirmities of the flesh, so long as they continue in this world.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":125},{"id":"5.2","chapter":5,"number":2,"text":"Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints; which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.","segments":[{"text":"Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints; which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":125},{"id":"5.3","chapter":5,"number":3,"text":"By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms, and powerfully preserves them therein, even to the end.","segments":[{"text":"By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms, and powerfully preserves them therein, even to the end.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":125},{"id":"5.4","chapter":5,"number":4,"text":"Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and comply with the lusts of the flesh; they must therefore be constant in watching and prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils. This, the lamentable fall of David, Peter, and other saints described in holy scripture, demonstrates.","segments":[{"text":"Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and comply with the lusts of the flesh; they must therefore be constant in watching and prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils. This, the lamentable fall of David, Peter, and other saints described in holy scripture, demonstrates.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":125},{"id":"5.5","chapter":5,"number":5,"text":"By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God’s favour, for a time, until on their returning into the right way by serious repentance, the light of God’s fatherly countenance again shines upon them.","segments":[{"text":"By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God’s favour, for a time, until on their returning into the right way by serious repentance, the light of God’s fatherly countenance again shines upon them.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":125},{"id":"5.6","chapter":5,"number":6,"text":"But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the holy Spirit from his own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit the sin unto death; nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction.","segments":[{"text":"But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the holy Spirit from his own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit the sin unto death; nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":125},{"id":"5.7","chapter":5,"number":7,"text":"For in the first place, in those falls he preserves in them the incorruptible seed of regeneration from perishing, or being totally lost; and again, by his word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favour of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.","segments":[{"text":"For in the first place, in those falls he preserves in them the incorruptible seed of regeneration from perishing, or being totally lost; and again, by his word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favour of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"72","leaf":126},{"id":"5.8","chapter":5,"number":8,"text":"Thus, it is not in consequence of their own merits, or strength, but of God’s free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves, is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the holy Spirit be frustrated or obliterated.","segments":[{"text":"Thus, it is not in consequence of their own merits, or strength, but of God’s free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves, is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the holy Spirit be frustrated or obliterated.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"72","leaf":126},{"id":"5.9","chapter":5,"number":9,"text":"Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.","segments":[{"text":"Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"72","leaf":126},{"id":"5.10","chapter":5,"number":10,"text":"This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the word of God; but springs from faith in God’s promises, which he has most abundantly revealed in his word for our comfort; from the testimony of the holy Spirit, witnessing with our spirit, that we are children and heirs of God; and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory; and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.","segments":[{"text":"This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the word of God; but springs from faith in God’s promises, which he has most abundantly revealed in his word for our comfort; from the testimony of the holy Spirit, witnessing with our spirit, that we are children and heirs of God;","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null},{"text":"and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory; and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"72","leaf":126},{"id":"5.11","chapter":5,"number":11,"text":"The scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it; and by the holy Spirit again inspires them with the comfortable assurance of persevering.","segments":[{"text":"The scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it;","proofs":["1 Corinthians 10:13"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"note":null},{"text":"and by the holy Spirit again inspires them with the comfortable assurance of persevering.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"72","leaf":126},{"id":"5.12","chapter":5,"number":12,"text":"This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of scripture, and the examples of the saints.","segments":[{"text":"This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of scripture, and the examples of the saints.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"73","leaf":127},{"id":"5.13","chapter":5,"number":13,"text":"Neither does renewed confidence of persevering produce licentiousness, or a disregard to piety in those who are recovered from backsliding: but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his Fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life; the withdrawing whereof is more bitter than death; and they in consequence hereof should fall into more grievous torments of conscience.","segments":[{"text":"Neither does renewed confidence of persevering produce licentiousness, or a disregard to piety in those who are recovered from backsliding: but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his Fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life; the withdrawing whereof is more bitter than death; and they in consequence hereof should fall into more grievous torments of conscience.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"73","leaf":127},{"id":"5.14","chapter":5,"number":14,"text":"And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the sacraments.","segments":[{"text":"And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the sacraments.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"73","leaf":127},{"id":"5.15","chapter":5,"number":15,"text":"The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof; which God hath most abundantly revealed in his word, for the glory of his name, and the consolation of pious souls, and which he impresses upon the hearts of the faithful: Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it; but the spouse of Christ hath always most tenderly loved and constantly defended it, as an inestimable treasure: and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now, to this one God, Father, Son and Holy Spirit, be honour and glory, for ever. Amen.","segments":[{"text":"The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof; which God hath most abundantly revealed in his word, for the glory of his name, and the consolation of pious souls, and which he impresses upon the hearts of the faithful: Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it; but the spouse of Christ hath always most tenderly loved and constantly defended it, as an inestimable treasure: and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now, to this one God, Father, Son and Holy Spirit, be honour and glory, for ever. Amen.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"73","leaf":127}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"conclusion","title":"Conclusion","text":"And this is the perspicuous, simple, and ingenuous declaration of the orthodox doctrine respecting the five articles which have been controverted in the Belgic churches; and the rejection of the errors, with which they have for some time been troubled. This doctrine, the Synod judges to be drawn from the word of God, and to be agreeable to the confessions of the Reformed churches. Whence it clearly appears, that some, whom such conduct by no means became, have violated all truth, equity, and charity, in wishing to persuade the public,\n\n“That the doctrine of the Reformed churches concerning predestination, and the points annexed to it, by its own genius and necessary tendency, leads off the minds of men from all piety and religion; that it is an opiate administered by the flesh and the devil, and the strong hold of Satan, where he lies in wait for all; and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is nothing more than interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that nothing can hinder the salvation of the elect, let them live as they please; and therefore, that they may safely perpetrate every species of the most atrocious crimes; and that, if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute to their salvation; that the same doctrine teaches, that God, by a mere arbitrary act of his will, without the least respect or view to any sin, has predestinated the greatest part of the world to eternal damnation; and, has created them for this very purpose; that in the same manner in which the election is the fountain and cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn, guiltless, from their mothers’ breasts, and tyrannically plunged into hell; so that, neither baptism, nor the prayers of the church at their baptism, can at all profit by them.” And many other things of the same kind, which the Reformed churches not only do not acknowledge, but even detest with their whole soul. Wherefore, this Synod of Dort, in the name of the Lord, conjures as many as piously call upon the name of our Saviour Jesus Christ, to judge of the faith of the Reformed churches, not from the calumnies which, on every side, are heaped upon it; nor from the private expressions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted, and wrested to a meaning quite foreign to their intention; but from the public confessions of the churches themselves, and from this declaration of the orthodox doctrine, confirmed by the unanimous consent of all and each of the members of the whole Synod. Moreover, the Synod warns calumniators themselves, to consider the terrible judgment of God which awaits them, for bearing false witness against the confessions of so many churches, for distressing the consciences of the weak; and for labouring to render suspected the society of the truly faithful. Finally, this Synod exhorts all their brethren in the gospel of Christ, to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse, as in writing, to the glory of the Divine Name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the scripture, according to the analogy of faith, not only their sentiments, but also their language; and, to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the holy scriptures; and may furnish insolent sophists with a just pretext for violently assailing, or even vilifying, the doctrine of the Reformed churches.\n\nMay Jesus Christ, the Son of God, who, seated at the Father’s right hand, gives gifts to men, sanctify us in the truth, bring to the truth those who err; shut the mouths of the calumniators of sound doctrine, and endue the faithful minister of his word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God, and the edification of those who hear them. *Amen.*\n\nThat this is our faith and decision, we certify by subscribing our names.\n\n*Here follow the names, not only of* President, Assistant President, *and* Secretaries *of the Synod, and of the* Professors of Theology *in the Dutch Churches; but of all the* Members *who were deputed to the Synod, as the Representatives of their respective Churches; that is, of the Delegates from,* Great Britain, the Electoral Palatinate, Hessia, Switzerland, Wetteraw,—the Republic and Church of Geneva,—The Republic and Church of Bremen,—The Republic and Church of Emden,—The Duchy of Gelderland, and of Zutphen,—South Holland,—North Holland,—Zealand,—The province of Utrecht,—Friesland,—Transylvania,—The State of Groningen and Omland,—Drent.—The French Churches."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"wcf1646","kind":"confession","title":"Westminster Confession of Faith","short":"WCF","aliases":["Westminster Confession"],"authors":["Westminster Assembly"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1646,"first_published":1647,"adopted":[{"by":"Church of Scotland","year":1647}]},"year":1646,"edition":"The third edition, 1647, “Printed for the Company of Stationers”, with the Scripture proofs","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-humble-advice-of-the_westminster-assembly-of-_1647_1","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":["dickson1684"],"translations":[],"related":[{"document":"lbcf1677","relation":"revised-by"},{"document":"lbcf1689","relation":"revised-by"},{"document":"savoy1658","relation":"revised-by"},{"document":"wcf1646-modernized","relation":"same"}],"provenance":{"witness":{"title":"The Humble Advice of the Assembly of Divines, Now by Authority of Parliament sitting at Westminster, Concerning a Confession of Faith","edition":"The third edition, 1647, “Printed for the Company of Stationers”, with the Scripture proofs","published":1647,"place":"London","catalog":["Wing W1429","ESTC R206150"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_the-humble-advice-of-the_westminster-assembly-of-_1647_1","pdf":"https://assets.symbolics.dev/33221099ded8054b1a70d2b89e62fdbdb3b2ee487088821b4a93a1376221e569/bim_early-english-books-1641-1700_the-humble-advice-of-the_westminster-assembly-of-_1647_1.pdf","sha256":"33221099ded8054b1a70d2b89e62fdbdb3b2ee487088821b4a93a1376221e569","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_the-humble-advice-of-the_westminster-assembly-of-_1647_1/bim_early-english-books-1641-1700_the-humble-advice-of-the_westminster-assembly-of-_1647_1.pdf"},"transcription":{"from":"unknown","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_the-confession-of-faith-_1658_0","by":"Claude, for cco3","date":"2026-10-29","scope":"the epistle “To the Christian Reader” (`prose/to-the-christian-reader`), transcribed from it, word by word"}]},"license":"public-domain","notes":"Completed by the Assembly in December 1646. The text has been corrected against the third edition of 1647 (“Correct wcf1646 with third edition from 1647”); the corrections are in its commit history. What they were made from is not a scan but the Westminster Assembly Project’s transcription of that edition, a PDF made in Word (https://drive.google.com/file/d/1GMAPVoozVOws-3kmly8fglhJCiR_9gDA/view, SHA-256 18600f106012c41db3ce4f3a6ad552cd0e084fa768aa388f7d87f57c1e51edfe), which catalogues it as ESTC R206150, Wing W1429. The scan is EEBO’s film of Wing W1429, whose title page and page breaks (A1r ending “which”, C1r “is ve-”) are the transcription’s; Wing W1430, also of 1647, is another setting. `prose/to-the-christian-reader` is not this printing’s: the epistle “To the Christian Reader; Especially heads of Families”, signed by thirty-eight London ministers (Thomas Manton, Thomas Goodwin, William Bates, Thomas Watson and others), was first printed in *The Confession of Faith, Together with The Larger and Lesser Catechisms … Again Published with the Scriptures at large* (London: E. M. for the Company of Stationers, sold by John Rothwel, 1658), the edition that set out the proofs in full, and was reprinted with the Westminster Standards for long after. It was transcribed from EEBO’s film of that edition on [archive.org](https://archive.org/details/bim_early-english-books-1641-1700_the-confession-of-faith-_1658_0), word by word, with its margin references as footnotes; Princeton Theological Seminary’s copy of 1658 ([archive.org](https://archive.org/details/confessionoffait1658west)) has the same epistle, its first page set line for line as this one, but signed with forty-four names, six more than this copy (Matthew Haviland, William Blackmore, William Wickins, John Seabrooke, John Peachie and Obadiah Lee); that longer list is the one later editions and modern copies print. Its misprints “Delnge”, “mnst”, “kmowledge” and “fnch” are corrected to “Deluge”, “must”, “knowledge” and “such”, and its “Joh. 4. 9” for Philip’s “Come and see” to “Joh. 1. 46”."},"chapter_count":33,"paragraph_count":172,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/wcf1646","chapters":[{"number":1,"title":"Of the Holy Scripture","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"Although the light of Nature, and the works of Creation and Providence do so farre manifest the Goodnesse, Wisdome, and Power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation. Therfore it pleased the Lord, at sundry times, and in divers maners, to reveale himself, and to declare that his Will unto his Church; and afterwards, for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the World; to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those former wayes of Gods revealing his Will unto his people, being now ceased.","segments":[{"text":"Although the light of Nature, and the works of Creation and Providence do so farre manifest the Goodnesse, Wisdome, and Power of God, as to leave men unexcusable;","proofs":["Romans 2:14–15","Romans 1:19–20","Psalm 19:1–3","Romans 1:32","Romans 2:1"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Romans 1:19–20","osis":["Rom.1.19-Rom.1.20"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]},{"printed":"Romans 1:32","osis":["Rom.1.32"]},{"printed":"Romans 2:1","osis":["Rom.2.1"]}],"note":null},{"text":"yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation.","proofs":["1 Corinthians 1:21","1 Corinthians 2:13–14"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"1 Corinthians 2:13–14","osis":["1Cor.2.13-1Cor.2.14"]}],"note":null},{"text":"Therfore it pleased the Lord, at sundry times, and in divers maners, to reveale himself, and to declare that his Will unto his Church;","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"and afterwards, for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the World; to commit the same wholly unto writing:","proofs":["Proverbs 22:19–21","Luke 1:3–4","Romans 15:4","Matthew 4:4","Matthew 4:7","Matthew 4:10","Isaiah 8:19–20"],"refs":[{"printed":"Proverbs 22:19–21","osis":["Prov.22.19-Prov.22.21"]},{"printed":"Luke 1:3–4","osis":["Luke.1.3-Luke.1.4"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"Matthew 4:4","osis":["Matt.4.4"]},{"printed":"Matthew 4:7","osis":["Matt.4.7"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Isaiah 8:19–20","osis":["Isa.8.19-Isa.8.20"]}],"note":null},{"text":"which maketh the Holy Scripture to be most necessary;","proofs":["2 Timothy 3:15","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"those former wayes of Gods revealing his Will unto his people, being now ceased.","proofs":["Hebrews 1:1–2"],"refs":[{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]}],"note":null}],"relations":{"lbcf1677":["1.1"],"lbcf1689":["1.1"],"savoy1658":["1.1"],"wcf1646-modernized":["1.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of","position":5},{"text":"s","position":23}]},{"source":"lbcf1677","type":"later","segments":[{"text":"of","position":5},{"text":"s","position":23}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the name of Holy Scripture, or the Word of God written; are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomie, Joshuah, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, Nehemiah, Esther, Job, Psalmes, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hoseah, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles. Pauls Epistles to the Romans, Corinthians I., Corinthians II., Galatians, Ephesians, Philippians, Colossians, Thessalonians I., Thessalonians II., To Timothy I., To Timothy II., To Titus, To Philemon. The Epistle to the Hebrews. The Epistle of James. The first and second Epistles of Peter. The first, second, and third Epistles of John. The Epistle of Jude. The Revelation of John. All which are given by inspiration of God, to be the Rule of Faith and Life.","segments":[{"text":"Under the name of Holy Scripture, or the Word of God written; are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomie, Joshuah, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, Nehemiah, Esther, Job, Psalmes, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hoseah, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles. Pauls Epistles to the Romans, Corinthians I., Corinthians II., Galatians, Ephesians, Philippians, Colossians, Thessalonians I., Thessalonians II., To Timothy I., To Timothy II., To Titus, To Philemon. The Epistle to the Hebrews. The Epistle of James. The first and second Epistles of Peter. The first, second, and third Epistles of John. The Epistle of Jude. The Revelation of John. All which are given by inspiration of God, to be the Rule of Faith and Life.","proofs":["Luke 16:29","Luke 16:31","Ephesians 2:20","Revelation 22:18–19","2 Timothy 3:16"],"refs":[{"printed":"Luke 16:29","osis":["Luke.16.29"]},{"printed":"Luke 16:31","osis":["Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"relations":{"lbcf1677":["1.2"],"lbcf1689":["1.2"],"savoy1658":["1.2"],"wcf1646-modernized":["1.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"I.","position":1},{"text":"II.","position":1},{"text":"I.","position":3},{"text":"II.","position":2},{"text":"I.","position":5},{"text":"II.","position":3},{"text":"The Gospels according to","position":null},{"text":"s","position":36},{"text":"I.,","position":1},{"text":"II.,","position":1},{"text":"I.,","position":3},{"text":"II., To","position":1},{"text":"I., To","position":2},{"text":"II.,","position":3},{"text":"of John.","position":2}]},{"source":"savoy1658","type":"later","segments":[{"text":"I.","position":1},{"text":"II.","position":1},{"text":"I.","position":3},{"text":"II.","position":2},{"text":"I.","position":5},{"text":"II.","position":3},{"text":"The Gospels according to","position":null},{"text":"s","position":36},{"text":"I.,","position":1},{"text":"II.,","position":1},{"text":"I.,","position":3},{"text":"II.,","position":2},{"text":"I.,","position":5},{"text":"II.,","position":3},{"text":"of John.","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"I.","position":1},{"text":"II.","position":1},{"text":"I.","position":3},{"text":"II.","position":2},{"text":"I.","position":5},{"text":"II.","position":3},{"text":"The Gospels according to","position":null},{"text":"s","position":36},{"text":"I.,","position":1},{"text":"II.,","position":1},{"text":"I.,","position":3},{"text":"II., To","position":1},{"text":"I., To","position":2},{"text":"II.,","position":3},{"text":"of John.","position":2}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other humane Writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other humane Writings.","proofs":["Luke 24:27","Luke 24:44","Romans 3:2","2 Peter 1:21"],"refs":[{"printed":"Luke 24:27","osis":["Luke.24.27"]},{"printed":"Luke 24:44","osis":["Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"relations":{"lbcf1677":["1.3"],"lbcf1689":["1.3"],"savoy1658":["1.3"],"wcf1646-modernized":["1.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in","position":4}]},{"source":"savoy1658","type":"later","segments":[{"text":"than","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in","position":4},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the Holy Scripture, for which it ought to be beleeved and obeyed, dependeth not upon the Testimony of any man, or Church; but wholly upon God (who is Truth it selfe) the Author thereof: and therefore it is to be received, because it is the Word of God.","segments":[{"text":"The Authority of the Holy Scripture, for which it ought to be beleeved and obeyed, dependeth not upon the Testimony of any man, or Church; but wholly upon God (who is Truth it selfe) the Author thereof: and therefore it is to be received, because it is the Word of God.","proofs":["2 Peter 1:19","2 Peter 1:21","2 Timothy 3:16","1 John 5:9","1 Thessalonians 2:13"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"1 John 5:9","osis":["1John.5.9"]},{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null}],"relations":{"lbcf1677":["1.4"],"lbcf1689":["1.4"],"savoy1658":["1.4"],"wcf1646-modernized":["1.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"and obeyed,","position":null},{"text":"and","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and obeyed,","position":null},{"text":"and","position":2}]}],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the Testimony of the Church to an high and reverent esteeme of the holy Scripture: And the heavenlinesse of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full discovery it makes of the only way of mans salvation, the many other incomparable Excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witnesse by and with the Word, in our hearts.","segments":[{"text":"We may be moved and induced by the Testimony of the Church to an high and reverent esteeme of the holy Scripture:","proofs":["1 Timothy 3:15"],"refs":[{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]}],"note":null},{"text":"And the heavenlinesse of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full discovery it makes of the only way of mans salvation, the many other incomparable Excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witnesse by and with the Word, in our hearts.","proofs":["1 John 2:20","1 John 2:27","John 16:13–14","1 Corinthians 2:10–12","Isaiah 59:21"],"refs":[{"printed":"1 John 2:20","osis":["1John.2.20"]},{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 Corinthians 2:10–12","osis":["1Cor.2.10-1Cor.2.12"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"relations":{"lbcf1677":["1.5"],"lbcf1689":["1.5"],"savoy1658":["1.5"],"wcf1646-modernized":["1.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":16},{"text":"the","position":18}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":16},{"text":"the","position":18}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Councel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressely set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Traditions of men. Neverthelesse we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the Worship of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian Prudence, according to the generall Rules of the Word, which are alwayes to be observed.","segments":[{"text":"The whole Councel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressely set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Traditions of men.","proofs":["2 Timothy 3:15–17","Galatians 1:8–9","2 Thessalonians 2:2"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"2 Thessalonians 2:2","osis":["2Thess.2.2"]}],"note":null},{"text":"Neverthelesse we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word:","proofs":["John 6:45","1 Corinthians 2:9–10","1 Corinthians 2:12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–10","osis":["1Cor.2.9-1Cor.2.10"]},{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]}],"note":null},{"text":"and that there are some circumstances concerning the Worship of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian Prudence, according to the generall Rules of the Word, which are alwayes to be observed.","proofs":["1 Corinthians 11:13–14","1 Corinthians 14:26","1 Corinthians 14:40"],"refs":[{"printed":"1 Corinthians 11:13–14","osis":["1Cor.11.13-1Cor.11.14"]},{"printed":"1 Corinthians 14:26","osis":["1Cor.14.26"]},{"printed":"1 Corinthians 14:40","osis":["1Cor.14.40"]}],"note":null}],"relations":{"lbcf1677":["1.6"],"lbcf1689":["1.6"],"savoy1658":["1.6"],"wcf1646-modernized":["1.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in Scripture,","position":null},{"text":"by good and necessary consequence may be deduced from","position":null},{"text":"s","position":15}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in Scripture,","position":null},{"text":"by good and necessary consequence may be deduced from","position":null},{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plaine in themselves, nor alike cleare unto all: yet those things which are necessary to be known, beleeved, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the Learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plaine in themselves, nor alike cleare unto all:","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"yet those things which are necessary to be known, beleeved, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the Learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","proofs":["Psalm 119:105","Psalm 119:130"],"refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]},{"printed":"Psalm 119:130","osis":["Ps.119.130"]}],"note":null}],"relations":{"lbcf1677":["1.7"],"lbcf1689":["1.7"],"savoy1658":["1.7"],"wcf1646-modernized":["1.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":5},{"text":"unto","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":5},{"text":"unto","position":2}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew (which was the Native Language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing of it was most generally known to the Nations) being immediatly inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authenticall; so as, in all Controversies of Religion, the Church is finally to Appeale unto them. But, because these Originall Tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar Language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.","segments":[{"text":"The Old Testament in Hebrew (which was the Native Language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing of it was most generally known to the Nations) being immediatly inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authenticall;","proofs":["Matthew 5:18"],"refs":[{"printed":"Matthew 5:18","osis":["Matt.5.18"]}],"note":null},{"text":"so as, in all Controversies of Religion, the Church is finally to Appeale unto them.","proofs":["Isaiah 8:20","Acts 15:15","John 5:39","John 5:46"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Acts 15:15","osis":["Acts.15.15"]},{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"John 5:46","osis":["John.5.46"]}],"note":null},{"text":"But, because these Originall Tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"therefore they are to be translated into the vulgar Language of every Nation unto which they come,","proofs":["1 Corinthians 14:6","1 Corinthians 14:9","1 Corinthians 14:11–12","1 Corinthians 14:24","1 Corinthians 14:27–28"],"refs":[{"printed":"1 Corinthians 14:6","osis":["1Cor.14.6"]},{"printed":"1 Corinthians 14:9","osis":["1Cor.14.9"]},{"printed":"1 Corinthians 14:11–12","osis":["1Cor.14.11-1Cor.14.12"]},{"printed":"1 Corinthians 14:24","osis":["1Cor.14.24"]},{"printed":"1 Corinthians 14:27–28","osis":["1Cor.14.27-1Cor.14.28"]}],"note":null},{"text":"that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner;","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null},{"text":"and, through patience and comfort of the Scriptures, may have hope.","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null}],"relations":{"lbcf1677":["1.8"],"lbcf1689":["1.8"],"savoy1658":["1.8"],"wcf1646-modernized":["1.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":5},{"text":"have","position":2}]},{"source":"savoy1658","type":"later","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture is the Scripture it selfe: and therefore, when there is a Question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture is the Scripture it selfe: and therefore, when there is a Question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly.","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"relations":{"lbcf1677":["1.9"],"lbcf1689":["1.9"],"savoy1658":["1.9"],"wcf1646-modernized":["1.9"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"and known","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and known","position":null}]}],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councels, Opinions of Ancient Writers, Doctrines of men, and private spirits, are to be examined; and, in whose Sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture.","segments":[{"text":"The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councels, Opinions of Ancient Writers, Doctrines of men, and private spirits, are to be examined; and, in whose Sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture.","proofs":["Matthew 22:29","Matthew 22:31","Ephesians 2:20","Acts 28:25"],"refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]},{"printed":"Matthew 22:31","osis":["Matt.22.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:25","osis":["Acts.28.25"]}],"note":null}],"relations":{"lbcf1677":["1.10"],"lbcf1689":["1.10"],"savoy1658":["1.10"],"wcf1646-modernized":["1.10"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"c","position":3},{"text":"Spirit speaking in the","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Spirit speaking in the","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"c","position":4},{"text":"Spirit speaking in the","position":null}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God, and of the holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"There is but one only, living, and true God: who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternall, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsell of his own immutable and most righteous will, for his own glory; most loving, gracious, mercifull, long-suffering, abundant in goodnesse and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and with all, most just and terrible in his judgements, hating all sin, and who will by no means clear the guilty.","segments":[{"text":"There is but one only,","proofs":["Deuteronomy 6:4","1 Corinthians 8:4","1 Corinthians 8:6"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"living, and true God:","proofs":["1 Thessalonians 1:9","Jeremiah 10:10"],"refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null},{"text":"who is infinite in Being and Perfection,","proofs":["Job 11:7–9","Job 26:14"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]},{"printed":"Job 26:14","osis":["Job.26.14"]}],"note":null},{"text":"a most pure Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"invisible,","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"without body, parts,","proofs":["Deuteronomy 4:15–16","John 4:24","Luke 24:39"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]},{"printed":"John 4:24","osis":["John.4.24"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"or passions,","proofs":["Acts 14:11","Acts 14:15"],"refs":[{"printed":"Acts 14:11","osis":["Acts.14.11"]},{"printed":"Acts 14:15","osis":["Acts.14.15"]}],"note":null},{"text":"immutable,","proofs":["James 1:17","Malachi 3:6"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"immense,","proofs":["1 Kings 8:27","Jeremiah 23:23–24"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]},{"printed":"Jeremiah 23:23–24","osis":["Jer.23.23-Jer.23.24"]}],"note":null},{"text":"eternall,","proofs":["Psalm 90:2","1 Timothy 1:17"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]},{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"incomprehensible,","proofs":["Psalm 145:3"],"refs":[{"printed":"Psalm 145:3","osis":["Ps.145.3"]}],"note":null},{"text":"almighty,","proofs":["Genesis 17:1","Revelation 4:8"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]},{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"most wise,","proofs":["Romans 16:27"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":null},{"text":"most holy,","proofs":["Isaiah 6:3","Revelation 4:8"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]},{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"most free,","proofs":["Psalm 115:3"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"note":null},{"text":"most absolute,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"working all things according to the Counsell of his own immutable and most righteous will,","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"for his own glory;","proofs":["Proverbs 16:14","Romans 11:36"],"refs":[{"printed":"Proverbs 16:14","osis":["Prov.16.14"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"most loving,","proofs":["1 John 4:8","1 John 4:16"],"refs":[{"printed":"1 John 4:8","osis":["1John.4.8"]},{"printed":"1 John 4:16","osis":["1John.4.16"]}],"note":null},{"text":"gracious, mercifull, long-suffering, abundant in goodnesse and truth, forgiving iniquity, transgression, and sin;","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null},{"text":"the rewarder of them that diligently seek him;","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and with all, most just and terrible in his judgements,","proofs":["Nehemiah 9:32–33"],"refs":[{"printed":"Nehemiah 9:32–33","osis":["Neh.9.32-Neh.9.33"]}],"note":null},{"text":"hating all sin,","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"and who will by no means clear the guilty.","proofs":["Nahum 1:2–3","Exodus 34:7"],"refs":[{"printed":"Nahum 1:2–3","osis":["Nah.1.2-Nah.1.3"]},{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"note":null}],"relations":{"lbcf1677":["2.1"],"lbcf1689":["2.1"],"savoy1658":["2.1"],"wcf1646-modernized":["2.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"There","position":null},{"text":"who","position":1},{"text":"most wise,","position":null},{"text":"who","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"There","position":null},{"text":"who","position":1},{"text":"most wise,","position":null}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God hath all life, glory, goodnesse, blessednesse, in, and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any Glory from them, but only manifesting his own Glory, in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and, hath most Soveraigne Dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from Angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.","segments":[{"text":"God hath all life,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null},{"text":"glory,","proofs":["Acts 7:2"],"refs":[{"printed":"Acts 7:2","osis":["Acts.7.2"]}],"note":null},{"text":"goodnesse,","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"blessednesse,","proofs":["1 Timothy 6:15","Romans 9:5"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null},{"text":"in, and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creatures which he hath made,","proofs":["Acts 17:24–25"],"refs":[{"printed":"Acts 17:24–25","osis":["Acts.17.24-Acts.17.25"]}],"note":null},{"text":"nor deriving any Glory from them,","proofs":["Job 22:2–3"],"refs":[{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"but only manifesting his own Glory, in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things;","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"and, hath most Soveraigne Dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth.","proofs":["Revelation 4:11","1 Timothy 6:15","Daniel 4:25","Daniel 4:35"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]},{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]},{"printed":"Daniel 4:25","osis":["Dan.4.25"]},{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null},{"text":"In his sight all things are open and manifest;","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"his knowledge is infinite, infallible, and independent upon the creature,","proofs":["Romans 11:33–34","Psalm 147:5"],"refs":[{"printed":"Romans 11:33–34","osis":["Rom.11.33-Rom.11.34"]},{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"so as nothing is to him contingent, or uncertain.","proofs":["Acts 15:18","Ezekiel 11:5"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"Ezekiel 11:5","osis":["Ezek.11.5"]}],"note":null},{"text":"He is most holy in all his counsels, in all his works, and in all his commands.","proofs":["Psalm 145:17","Romans 7:12"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]},{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"To him is due from Angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.","proofs":["Revelation 5:12–14"],"refs":[{"printed":"Revelation 5:12–14","osis":["Rev.5.12-Rev.5.14"]}],"note":null}],"relations":{"lbcf1677":["2.2"],"lbcf1689":["2.2"],"savoy1658":["2.2"],"wcf1646-modernized":["2.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"hath","position":1},{"text":"and","position":2},{"text":"s","position":12},{"text":"them,","position":2},{"text":"and every other creature,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"hath","position":1},{"text":"and","position":2},{"text":"s","position":12},{"text":"them,","position":2},{"text":"s","position":33},{"text":"and every other creature,","position":null}]}],"page":null,"leaf":null},{"id":"2.3","chapter":2,"number":3,"text":"In the Unity of the God-head there be Three Persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father: the Holy Ghost eternally proceeding from the Father and the Son.","segments":[{"text":"In the Unity of the God-head there be Three Persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost.","proofs":["1 John 5:7","Matthew 3:16–17","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father:","proofs":["John 1:14","John 1:18"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"the Holy Ghost eternally proceeding from the Father and the Son.","proofs":["John 1:15","John 1:26","Galatians 4:6"],"refs":[{"printed":"John 1:15","osis":["John.1.15"]},{"printed":"John 1:26","osis":["John.1.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"lbcf1677":["2.3"],"lbcf1689":["2.3"],"savoy1658":["2.3"],"wcf1646-modernized":["2.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the Unity of the God-head","position":null},{"text":"be","position":1},{"text":"Persons,","position":null},{"text":"God","position":2},{"text":"Father, God","position":null},{"text":"Son, and God the Holy Ghost.","position":null},{"text":"Ghost eternally","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the Unity of the God-head","position":null},{"text":"be","position":1},{"text":"Persons,","position":null},{"text":"God","position":2},{"text":"Father, God","position":null},{"text":"Son, and God the Holy Ghost.","position":null},{"text":"Ghost eternally","position":null}]}],"page":null,"leaf":null}]},{"number":3,"title":"Of Gods Eternall Decree","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"God from all eternity did, by the most wise and holy Counsell of his own Will, freely, and unchangeably ordaine whatsoever comes to passe: yet so as thereby neither is God the Author of sin, nor is violence offered to the will of the Creatures, nor is the Liberty or contingencie of second Causes taken away, but rather established.","segments":[{"text":"God from all eternity did, by the most wise and holy Counsell of his own Will, freely, and unchangeably ordaine whatsoever comes to passe:","proofs":["Ephesians 1:11","Romans 11:33","Hebrews 6:17","Romans 9:15","Romans 9:18"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"Romans 9:15","osis":["Rom.9.15"]},{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null},{"text":"yet so as thereby neither is God the Author of sin,","proofs":["James 1:13","James 1:17","1 John 1:5"],"refs":[{"printed":"James 1:13","osis":["Jas.1.13"]},{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"nor is violence offered to the will of the Creatures, nor is the Liberty or contingencie of second Causes taken away, but rather established.","proofs":["Acts 2:23","Matthew 17:12","Acts 4:27–28","Job 19:11","Proverbs 16:33"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]},{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]},{"printed":"Job 19:11","osis":["Job.19.11"]},{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null}],"relations":{"lbcf1677":["3.1"],"lbcf1689":["3.1"],"savoy1658":["3.1"],"wcf1646-modernized":["3.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"did,","position":null},{"text":"unchangeably ordaine","position":null},{"text":"neither is God","position":null},{"text":"s","position":14}]},{"source":"lbcf1677","type":"later","segments":[{"text":"did,","position":null},{"text":"ordaine","position":null},{"text":"neither is God","position":null},{"text":"s","position":14}]}],"page":null,"leaf":null},{"id":"3.2","chapter":3,"number":2,"text":"Although God knows whatsoever may, or can come to passe upon all supposed conditions, yet hath he not decreed any thing because he foresaw it as future, or as that which would come to passe upon such conditions.","segments":[{"text":"Although God knows whatsoever may, or can come to passe upon all supposed conditions,","proofs":["Acts 15:18","1 Samuel 23:11–12","Matthew 11:21","Matthew 11:23"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"1 Samuel 23:11–12","osis":["1Sam.23.11-1Sam.23.12"]},{"printed":"Matthew 11:21","osis":["Matt.11.21"]},{"printed":"Matthew 11:23","osis":["Matt.11.23"]}],"note":null},{"text":"yet hath he not decreed any thing because he foresaw it as future, or as that which would come to passe upon such conditions.","proofs":["Romans 9:11","Romans 9:13","Romans 9:16","Romans 9:18"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]},{"printed":"Romans 9:13","osis":["Rom.9.13"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null}],"relations":{"lbcf1677":["3.2"],"lbcf1689":["3.2"],"savoy1658":["3.2"],"wcf1646-modernized":["3.2"]},"diffs":[],"page":null,"leaf":null},{"id":"3.3","chapter":3,"number":3,"text":"By the Decree of God, for the manifestation of his Glory, some men and Angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.","segments":[{"text":"By the Decree of God, for the manifestation of his Glory, some men and Angels","proofs":["1 Timothy 5:21","Matthew 25:41"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"are predestinated unto everlasting life, and others fore-ordained to everlasting death.","proofs":["Romans 9:22–23","Ephesians 1:5–6","Proverbs 16:4"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"relations":{"lbcf1677":["3.3"],"lbcf1689":["3.3"],"savoy1658":["3.3"],"wcf1646-modernized":["3.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto everlasting life, and others","position":null},{"text":"everlasting death.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"unto everlasting life, and others","position":null},{"text":"everlasting death.","position":null}]}],"page":null,"leaf":null},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and men thus predestinated and fore-ordained, are particularly, and unchangeably designed, and their number is so certain, and definite, that it cannot be either increased, or diminished.","segments":[{"text":"These Angels and men thus predestinated and fore-ordained, are particularly, and unchangeably designed, and their number is so certain, and definite, that it cannot be either increased, or diminished.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"relations":{"lbcf1677":["3.4"],"lbcf1689":["3.4"],"savoy1658":["3.4"],"wcf1646-modernized":["3.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is","position":1}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"3.5","chapter":3,"number":5,"text":"Those of man-kinde that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternall and immutable purpose, and the secret Counsell and good pleasure of his Will, hath chosen, in Christ, unto everlasting glory, out of his meer free grace and love, without any fore-sight of Faith, or Good-works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto: and all, to the praise of his glorious grace.","segments":[{"text":"Those of man-kinde that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternall and immutable purpose, and the secret Counsell and good pleasure of his Will, hath chosen, in Christ, unto everlasting glory,","proofs":["Ephesians 1:4","Ephesians 1:9","Ephesians 1:11","Romans 8:30","2 Timothy 1:9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"out of his meer free grace and love, without any fore-sight of Faith, or Good-works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto:","proofs":["Romans 9:11","Romans 9:13","Romans 9:16","Ephesians 1:4","Ephesians 1:9"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]},{"printed":"Romans 9:13","osis":["Rom.9.13"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]}],"note":null},{"text":"and all, to the praise of his glorious grace.","proofs":["Ephesians 1:6","Ephesians 1:12"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Ephesians 1:12","osis":["Eph.1.12"]}],"note":null}],"relations":{"lbcf1677":["3.5"],"lbcf1689":["3.5"],"savoy1658":["3.5"],"wcf1646-modernized":["3.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto","position":1},{"text":"fore-sight of Faith, or Good-works, or perseverance in either of them, or any","position":null},{"text":"conditions,","position":null},{"text":"s","position":20},{"text":"and all, to the praise of his glorious grace.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Good-works,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"unto","position":1},{"text":"fore-sight of Faith, or Good-works, or perseverance in either of them, or any","position":null},{"text":"conditions,","position":null},{"text":"s","position":20},{"text":"and all, to the praise of his glorious grace.","position":null}]}],"page":null,"leaf":null},{"id":"3.6","chapter":3,"number":6,"text":"As God hath appointed the Elect unto glory; so hath he, by the eternall and most free purpose of his Will, fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved; but the Elect only.","segments":[{"text":"As God hath appointed the Elect unto glory; so hath he, by the eternall and most free purpose of his Will, fore-ordained all the means thereunto.","proofs":["1 Peter 1:2","Ephesians 1:4–5","Ephesians 2:10","2 Thessalonians 2:13"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"Wherefore they who are elected, being fallen in Adam, are redeemed by Christ,","proofs":["1 Thessalonians 5:9–10","Titus 2:14"],"refs":[{"printed":"1 Thessalonians 5:9–10","osis":["1Thess.5.9-1Thess.5.10"]},{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"note":null},{"text":"are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified,","proofs":["Romans 8:30","Ephesians 1:5","2 Thessalonians 2:13"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"and kept by his power through faith unto salvation.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved; but the Elect only.","proofs":["John 17:9","Romans 8:18–39","John 6:64–65","John 10:26","John 8:47","1 John 2:19"],"refs":[{"printed":"John 17:9","osis":["John.17.9"]},{"printed":"Romans 8:18–39","osis":["Rom.8.18-Rom.8.39"]},{"printed":"John 6:64–65","osis":["John.6.64-John.6.65"]},{"printed":"John 10:26","osis":["John.10.26"]},{"printed":"John 8:47","osis":["John.8.47"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"relations":{"lbcf1677":["3.6"],"lbcf1689":["3.6"],"savoy1658":["3.6"],"wcf1646-modernized":["3.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"hath he,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"hath he,","position":null}]}],"page":null,"leaf":null},{"id":"3.7","chapter":3,"number":7,"text":"The rest of man-kinde God was pleased, according to the unsearchable counsell of his own Will, whereby he extendeth, or with-holdeth mercy, as he pleaseth, for the glory of his Soveraign Power over his creatures, to passe by; and, to ordain them to dishonour and wrath, for their sin, to the praise of his glorious justice.","segments":[{"text":"The rest of man-kinde God was pleased, according to the unsearchable counsell of his own Will, whereby he extendeth, or with-holdeth mercy, as he pleaseth, for the glory of his Soveraign Power over his creatures, to passe by; and, to ordain them to dishonour and wrath, for their sin, to the praise of his glorious justice.","proofs":["Matthew 11:25–26","Romans 9:17–18","Romans 9:21–22","2 Timothy 2:19–20","Jude 4","1 Peter 2:8"],"refs":[{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]},{"printed":"Romans 9:17–18","osis":["Rom.9.17-Rom.9.18"]},{"printed":"Romans 9:21–22","osis":["Rom.9.21-Rom.9.22"]},{"printed":"2 Timothy 2:19–20","osis":["2Tim.2.19-2Tim.2.20"]},{"printed":"Jude 4","osis":["Jude.1.4"]},{"printed":"1 Peter 2:8","osis":["1Pet.2.8"]}],"note":null}],"relations":{"savoy1658":["3.7"],"wcf1646-modernized":["3.7"]},"diffs":[],"page":null,"leaf":null},{"id":"3.8","chapter":3,"number":8,"text":"The Doctrine of this high Mystery of Predestination is to be handled with speciall prudence and care, that men attending the Will of God revealed in his Word, and yeelding obedience thereunto, may, from the certainty of their effectuall Vocation, be assured of their eternall Election. So shall this Doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high Mystery of Predestination is to be handled with speciall prudence and care,","proofs":["Romans 9:20","Romans 11:33","Deuteronomy 29:29"],"refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"that men attending the Will of God revealed in his Word, and yeelding obedience thereunto, may, from the certainty of their effectuall Vocation, be assured of their eternall Election.","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"So shall this Doctrine afford matter of praise, reverence, and admiration of God,","proofs":["Ephesians 1:6","Romans 11:33"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.","proofs":["Romans 11:5–6","Romans 11:20","2 Peter 1:10","Romans 8:33","Luke 10:20"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Romans 8:33","osis":["Rom.8.33"]},{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"relations":{"lbcf1677":["3.7"],"lbcf1689":["3.7"],"savoy1658":["3.8"],"wcf1646-modernized":["3.8"]},"diffs":[],"page":null,"leaf":null}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternall power, wisedome, and goodnesse, in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six daies; and all very good.","segments":[{"text":"It pleased God the Father, Son, and Holy Ghost,","proofs":["Hebrews 1:2","John 1:2–3","Genesis 1:2","Job 26:13","Job 33:4"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"John 1:2–3","osis":["John.1.2-John.1.3"]},{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]},{"printed":"Job 33:4","osis":["Job.33.4"]}],"note":null},{"text":"for the manifestation of the glory of his eternall power, wisedome, and goodnesse,","proofs":["Romans 1:20","Jeremiah 10:12","Psalm 104:24","Psalm 33:5–6"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"Jeremiah 10:12","osis":["Jer.10.12"]},{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Psalm 33:5–6","osis":["Ps.33.5-Ps.33.6"]}],"note":null},{"text":"in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six daies; and all very good.","proofs":["Genesis 1","Hebrews 11:3","Colossians 1:16","Acts 17:24"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"note":null}],"relations":{"lbcf1677":["4.1"],"lbcf1689":["4.1"],"savoy1658":["4.1"],"wcf1646-modernized":["4.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"in the beginning,","position":null},{"text":"of nothing,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"in the beginning,","position":null},{"text":"of nothing,","position":null}]}],"page":null,"leaf":null},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other creatures, he created man, male and female, with reasonable and immortall souls, indued with knowledge, righteousnesse and true holinesse, after his own Image; having the Law of God written in their hearts, and power to fulfill it: and yet, under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this Law written in their hearts, they received a command, not to eat of the tree of the Knowledge of good and evil, which whiles they kept, they were happy in their Communion with God, and had Dominion over the Creatures.","segments":[{"text":"After God had made all other creatures, he created man, male and female,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"with reasonable and immortall souls,","proofs":["Genesis 17","Ecclesiastes 12:7","Luke 23:43","Matthew 10:28"],"refs":[{"printed":"Genesis 17","osis":["Gen.17"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null},{"text":"indued with knowledge, righteousnesse and true holinesse, after his own Image;","proofs":["Genesis 1:26","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"having the Law of God written in their hearts,","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"and power to fulfill it:","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"and yet, under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.","proofs":["Genesis 3:6","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Beside this Law written in their hearts, they received a command, not to eat of the tree of the Knowledge of good and evil, which whiles they kept, they were happy in their Communion with God,","proofs":["Genesis 2:17","Genesis 3:8–11","Genesis 3:23"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Genesis 3:8–11","osis":["Gen.3.8-Gen.3.11"]},{"printed":"Genesis 3:23","osis":["Gen.3.23"]}],"note":null},{"text":"and had Dominion over the Creatures.","proofs":["Genesis 1:26","Genesis 1:28"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null}],"relations":{"lbcf1677":["4.2","4.3"],"lbcf1689":["4.2","4.3"],"savoy1658":["4.2"],"wcf1646-modernized":["4.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"indued with","position":null},{"text":"after his own Image;","position":null},{"text":"unto","position":null},{"text":"Beside this","position":null},{"text":"the","position":9}]},{"source":"lbcf1677","type":"later","segments":[{"text":"indued with","position":null},{"text":"after his own Image;","position":null},{"text":"unto","position":null},{"text":"Beside 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135:6","osis":["Ps.135.6"]},{"printed":"Acts 17:25–26","osis":["Acts.17.25-Acts.17.26"]},{"printed":"Acts 17:28","osis":["Acts.17.28"]},{"printed":"Job 38–41","osis":["Job.38-Job.41"]}],"note":null},{"text":"from the greatest even to the least,","proofs":["Matthew 10:29–31"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null},{"text":"by his most wise and holy Providence,","proofs":["Proverbs 15:3","Psalm 104:24","Psalm 145:17"],"refs":[{"printed":"Proverbs 15:3","osis":["Prov.15.3"]},{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"according to his infallible fore-knowledge,","proofs":["Acts 15:18","Psalm 94:8–11"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"Psalm 94:8–11","osis":["Ps.94.8-Ps.94.11"]}],"note":null},{"text":"and the free, and immutable counsell of his own Will,","proofs":["Ephesians 1:11","Psalm 33:10–11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Psalm 33:10–11","osis":["Ps.33.10-Ps.33.11"]}],"note":null},{"text":"to the praise of the glory of his wisedome, power, justice, goodnesse, and mercy.","proofs":["Isaiah 63:14","Ephesians 3:10","Romans 9:17","Genesis 45:7","Psalm 145:7"],"refs":[{"printed":"Isaiah 63:14","osis":["Isa.63.14"]},{"printed":"Ephesians 3:10","osis":["Eph.3.10"]},{"printed":"Romans 9:17","osis":["Rom.9.17"]},{"printed":"Genesis 45:7","osis":["Gen.45.7"]},{"printed":"Psalm 145:7","osis":["Ps.145.7"]}],"note":null}],"relations":{"lbcf1677":["5.1"],"lbcf1689":["5.1"],"savoy1658":["5.1"],"wcf1646-modernized":["5.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"great","position":1},{"text":"actions,","position":null},{"text":"according","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"to","position":3}]},{"source":"lbcf1677","type":"later","segments":[{"text":"great","position":1},{"text":"actions,","position":null},{"text":"according","position":null}]}],"page":null,"leaf":null},{"id":"5.2","chapter":5,"number":2,"text":"Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to passe immutably, and infallibly: yet, by the same Providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.","segments":[{"text":"Although, in relation to the fore-knowledge and decree of God, the first Cause, all things 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Providence maketh use of meanes, yet is free to work without, above, and against them at his pleasure.","segments":[{"text":"God, in his ordinary Providence maketh use of meanes,","proofs":["Acts 27:31","Acts 27:44","Isaiah 55:10–11","Hosea 2:21–22"],"refs":[{"printed":"Acts 27:31","osis":["Acts.27.31"]},{"printed":"Acts 27:44","osis":["Acts.27.44"]},{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]},{"printed":"Hosea 2:21–22","osis":["Hos.2.21-Hos.2.22"]}],"note":null},{"text":"yet is free to work without,","proofs":["Hosea 1:7","Matthew 4:4","Job 34:20"],"refs":[{"printed":"Hosea 1:7","osis":["Hos.1.7"]},{"printed":"Matthew 4:4","osis":["Matt.4.4"]},{"printed":"Job 34:20","osis":["Job.34.20"]}],"note":null},{"text":"above,","proofs":["Romans 4:19–21"],"refs":[{"printed":"Romans 4:19–21","osis":["Rom.4.19-Rom.4.21"]}],"note":null},{"text":"and against them at his pleasure.","proofs":["2 Kings 6:6","Daniel 3:27"],"refs":[{"printed":"2 Kings 6:6","osis":["2Kgs.6.6"]},{"printed":"Daniel 3:27","osis":["Dan.3.27"]}],"note":null}],"relations":{"lbcf1677":["5.3"],"lbcf1689":["5.3"],"savoy1658":["5.3"],"wcf1646-modernized":["5.3"]},"diffs":[],"page":null,"leaf":null},{"id":"5.4","chapter":5,"number":4,"text":"The almighty power, unsearchable wisdome, and infinit goodnesse of God so farre manifest themselves in his Providence, that it extendeth it selfe even to the first Fall, and all other sinnes of Angels and Men; and that not by a bare permission, but such as hath joyned with it a most wise and powerfull bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his owne holy ends: yet so, as the sinfulnesse thereof proceedeth onely from the creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or Approver of sin.","segments":[{"text":"The almighty power, unsearchable wisdome, and infinit goodnesse of God so farre manifest themselves in his Providence, that it extendeth it selfe even to the first Fall, and all other sinnes of Angels and Men;","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Chronicles 21:1","1 Kings 22:22–23","1 Chronicles 10:4","1 Chronicles 10:13–14","2 Samuel 16:10","Acts 2:23","Acts 4:27–28"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]},{"printed":"1 Kings 22:22–23","osis":["1Kgs.22.22-1Kgs.22.23"]},{"printed":"1 Chronicles 10:4","osis":["1Chr.10.4"]},{"printed":"1 Chronicles 10:13–14","osis":["1Chr.10.13-1Chr.10.14"]},{"printed":"2 Samuel 16:10","osis":["2Sam.16.10"]},{"printed":"Acts 2:23","osis":["Acts.2.23"]},{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]}],"note":null},{"text":"and that not by a bare permission,","proofs":["Acts 14:16"],"refs":[{"printed":"Acts 14:16","osis":["Acts.14.16"]}],"note":null},{"text":"but such as hath joyned with it a most wise and powerfull bounding,","proofs":["Psalm 76:10","2 Kings 19:28"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]},{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]}],"note":null},{"text":"and otherwise ordering, and governing of them, in a manifold dispensation, to his owne holy ends:","proofs":["Genesis 50:10","Isaiah 10:6–7","Isaiah 10:12"],"refs":[{"printed":"Genesis 50:10","osis":["Gen.50.10"]},{"printed":"Isaiah 10:6–7","osis":["Isa.10.6-Isa.10.7"]},{"printed":"Isaiah 10:12","osis":["Isa.10.12"]}],"note":null},{"text":"yet so, as the sinfulnesse thereof proceedeth onely from the creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or Approver of sin.","proofs":["James 1:13–14","James 1:17","1 John 2:16","Psalm 50:21"],"refs":[{"printed":"James 1:13–14","osis":["Jas.1.13-Jas.1.14"]},{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"1 John 2:16","osis":["1John.2.16"]},{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null}],"relations":{"lbcf1677":["5.4"],"lbcf1689":["5.4"],"savoy1658":["5.4"],"wcf1646-modernized":["5.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"it","position":2},{"text":"sinnes","position":null},{"text":"but such as hath joyned with it a","position":null},{"text":"powerfull bounding,","position":null},{"text":"ordering,","position":null},{"text":"governing of them,","position":null},{"text":"owne","position":null},{"text":"thereof","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"it","position":2},{"text":"but such as hath joyned with it a","position":null},{"text":"powerfull bounding,","position":null},{"text":"ordering,","position":null},{"text":"governing of them,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"it","position":2},{"text":"sinnes","position":null},{"text":"but such as hath joyned with it a","position":null},{"text":"powerfull 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or to discover unto them the hidden strength of corruption, and deceitfulnesse of their hearts, that they may be humbled;","proofs":["2 Chronicles 32:25–26","2 Chronicles 32:31","2 Samuel 24:1"],"refs":[{"printed":"2 Chronicles 32:25–26","osis":["2Chr.32.25-2Chr.32.26"]},{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]}],"note":null},{"text":"and, to raise them to a more close and constant dependance for their support upon himselfe, and to make them more watchfull against all future occasions of sin, and for sundry other just and holy ends.","proofs":["2 Corinthians 12:7–9","Psalm 73","Psalm 77:1–12","Mark 14:66–72","John 21:15–17"],"refs":[{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]},{"printed":"Psalm 73","osis":["Ps.73"]},{"printed":"Psalm 77:1–12","osis":["Ps.77.1-Ps.77.12"]},{"printed":"Mark 14:66–72","osis":["Mark.14.66-Mark.14.72"]},{"printed":"John 21:15–17","osis":["John.21.15-John.21.17"]}],"note":null}],"relations":{"lbcf1677":["5.5"],"lbcf1689":["5.5"],"savoy1658":["5.5"],"wcf1646-modernized":["5.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"s","position":10},{"text":"sundry","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"s","position":10},{"text":"sundry","position":null}]}],"page":null,"leaf":null},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly men whom God, as a righteous judge, for former sinnes doth blinde and harden, from them he not onely withholdeth his grace, whereby they might have been inlightened in their understandings, and wrought upon in their hearts; but, sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and withall, gives them over to their own lusts, the temptations of the world, and the power of Satan: whereby it comes to passe that they harden themselves, even under those meanes, which God useth for the softning of others.","segments":[{"text":"As for those wicked and ungodly men whom God, as a righteous judge, for former sinnes doth blinde and harden,","proofs":["Romans 1:24","Romans 1:26","Romans 1:28","Romans 11:7–8"],"refs":[{"printed":"Romans 1:24","osis":["Rom.1.24"]},{"printed":"Romans 1:26","osis":["Rom.1.26"]},{"printed":"Romans 1:28","osis":["Rom.1.28"]},{"printed":"Romans 11:7–8","osis":["Rom.11.7-Rom.11.8"]}],"note":null},{"text":"from them he not onely withholdeth his grace, whereby they might have been inlightened in their understandings, and wrought upon in their hearts;","proofs":["Deuteronomy 29:4"],"refs":[{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]}],"note":null},{"text":"but, sometimes also withdraweth the gifts which they had,","proofs":["Matthew 13:12","Matthew 25:29"],"refs":[{"printed":"Matthew 13:12","osis":["Matt.13.12"]},{"printed":"Matthew 25:29","osis":["Matt.25.29"]}],"note":null},{"text":"and exposeth them to such objects as their corruption makes occasions of sin;","proofs":["Deuteronomy 2:30","2 Kings 8:12–13"],"refs":[{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"2 Kings 8:12–13","osis":["2Kgs.8.12-2Kgs.8.13"]}],"note":null},{"text":"and withall, gives them over to their own lusts, the temptations of the world, and the power of Satan:","proofs":["Psalm 81:11–12","2 Thessalonians 2:10–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]},{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"whereby it comes to passe that they harden themselves, even under those meanes, which God useth for the softning of others.","proofs":["Exodus 7:3","Exodus 8:15","Exodus 8:32","2 Corinthians 2:15–16","Isaiah 8:14","1 Peter 2:7–8","Isaiah 6:9–10","Acts 28:26–27"],"refs":[{"printed":"Exodus 7:3","osis":["Exod.7.3"]},{"printed":"Exodus 8:15","osis":["Exod.8.15"]},{"printed":"Exodus 8:32","osis":["Exod.8.32"]},{"printed":"2 Corinthians 2:15–16","osis":["2Cor.2.15-2Cor.2.16"]},{"printed":"Isaiah 8:14","osis":["Isa.8.14"]},{"printed":"1 Peter 2:7–8","osis":["1Pet.2.7-1Pet.2.8"]},{"printed":"Isaiah 6:9–10","osis":["Isa.6.9-Isa.6.10"]},{"printed":"Acts 28:26–27","osis":["Acts.28.26-Acts.28.27"]}],"note":null}],"relations":{"lbcf1677":["5.6"],"lbcf1689":["5.6"],"savoy1658":["5.6"],"wcf1646-modernized":["5.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"sinnes","position":null},{"text":"s","position":9},{"text":"s","position":21}]},{"source":"lbcf1677","type":"later","segments":[{"text":"sinnes","position":null},{"text":"s","position":9},{"text":"s","position":21}]}],"page":null,"leaf":null},{"id":"5.7","chapter":5,"number":7,"text":"As the providence of God doth in generall, reach to all Creatures; so after a most speciall manner, it taketh care of his Church, and disposeth all things to the good thereof.","segments":[{"text":"As the providence of God doth in generall, reach to all Creatures; so after a most speciall manner, it taketh care of his Church, and disposeth all things to the good thereof.","proofs":["1 Timothy 4:10","Amos 9:8–9","Romans 8:28","Isaiah 43:3–5","Isaiah 43:14"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]},{"printed":"Amos 9:8–9","osis":["Amos.9.8-Amos.9.9"]},{"printed":"Romans 8:28","osis":["Rom.8.28"]},{"printed":"Isaiah 43:3–5","osis":["Isa.43.3-Isa.43.5"]},{"printed":"Isaiah 43:14","osis":["Isa.43.14"]}],"note":null}],"relations":{"lbcf1677":["5.7"],"lbcf1689":["5.7"],"savoy1658":["5.7"],"wcf1646-modernized":["5.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"most","position":null}]}],"page":null,"leaf":null}]},{"number":6,"title":"Of the Fall of Man, of Sin, and of the Punishment thereof","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"Our first Parents being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsell to permit, having purposed to order it to his own glory.","segments":[{"text":"Our first Parents being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit.","proofs":["Genesis 3:13","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"This their sin, God was pleased, according to his wise and holy counsell to permit, having purposed to order it to his own glory.","proofs":["Romans 11:32"],"refs":[{"printed":"Romans 11:32","osis":["Rom.11.32"]}],"note":null}],"relations":{"lbcf1677":["6.1"],"lbcf1689":["6.1"],"savoy1658":["6.1"],"wcf1646-modernized":["6.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Our first Parents being seduced by","position":null},{"text":"and temptation","position":null},{"text":"Satan, sinned,","position":null},{"text":"This their 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became","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"their","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"they","position":null},{"text":"so became","position":null}]}],"page":null,"leaf":null},{"id":"6.3","chapter":6,"number":3,"text":"They being the root of all man-kinde, the guilt of this sin was imputed, and the same death in sin and corrupted nature, conveied to all their posterity descending from them by ordinary generation.","segments":[{"text":"They being the root of all man-kinde, the guilt of this sin was imputed,","proofs":["Genesis 1:27–28","Genesis 2:16–17","Acts 17:26","Romans 5:12","Romans 5:15–19","1 Corinthians 15:21–22","1 Corinthians 15:45"],"refs":[{"printed":"Genesis 1:27–28","osis":["Gen.1.27-Gen.1.28"]},{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Acts 17:26","osis":["Acts.17.26"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:15–19","osis":["Rom.5.15-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]},{"printed":"1 Corinthians 15:45","osis":["1Cor.15.45"]}],"note":null},{"text":"and the same death in sin and corrupted nature, conveied to all their posterity descending from them by ordinary generation.","proofs":["Psalm 51:5","Genesis 5:3","John 14:4","Job 15:14"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]},{"printed":"John 14:4","osis":["John.14.4"]},{"printed":"Job 15:14","osis":["Job.15.14"]}],"note":null}],"relations":{"lbcf1677":["6.3"],"lbcf1689":["6.3"],"savoy1658":["6.3"],"wcf1646-modernized":["6.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"this","position":null},{"text":"and the same death in sin","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"and the same death in sin","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"this","position":null},{"text":"and the same death in sin","position":null}]}],"page":null,"leaf":null},{"id":"6.4","chapter":6,"number":4,"text":"From this originall corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good, and wholly inclined to all evil, do proceed all actuall transgressions.","segments":[{"text":"From this originall corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good,","proofs":["Romans 5:6","Romans 8:7","Romans 7:18","Colossians 1:21"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"and wholly inclined to all evil,","proofs":["Genesis 6:5","Genesis 8:21","Romans 3:10–12"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Genesis 8:21","osis":["Gen.8.21"]},{"printed":"Romans 3:10–12","osis":["Rom.3.10-Rom.3.12"]}],"note":null},{"text":"do proceed all actuall transgressions.","proofs":["James 1:14–15","Ephesians 2:2–3","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"relations":{"lbcf1677":["6.4"],"lbcf1689":["6.4"],"savoy1658":["6.4"],"wcf1646-modernized":["6.4"]},"diffs":[],"page":null,"leaf":null},{"id":"6.5","chapter":6,"number":5,"text":"This corruption of nature, during this life, doth remain in those that are regenerated; and, although it be, through Christ, pardoned, and mortified, yet both it self, and all the motions thereof are truly and properly sin.","segments":[{"text":"This corruption of nature, during this life, doth remain in those that are regenerated;","proofs":["1 John 1:8","1 John 1:10","Romans 7:14","Romans 7:17–18","Romans 7:23","James 3:2","Proverbs 20:9","Ecclesiastes 7:20"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]},{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Romans 7:14","osis":["Rom.7.14"]},{"printed":"Romans 7:17–18","osis":["Rom.7.17-Rom.7.18"]},{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"James 3:2","osis":["Jas.3.2"]},{"printed":"Proverbs 20:9","osis":["Prov.20.9"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"and, although it be, through Christ, pardoned, and mortified, yet both it self, and all the motions thereof are truly and properly sin.","proofs":["Romans 7:5","Romans 7:7–8","Romans 7:25","Galatians 5:17"],"refs":[{"printed":"Romans 7:5","osis":["Rom.7.5"]},{"printed":"Romans 7:7–8","osis":["Rom.7.7-Rom.7.8"]},{"printed":"Romans 7:25","osis":["Rom.7.25"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1677":["6.5"],"lbcf1689":["6.5"],"savoy1658":["6.5"],"wcf1646-modernized":["6.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"all","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"all","position":null}]}],"page":null,"leaf":null},{"id":"6.6","chapter":6,"number":6,"text":"Every sin, both Originall and Actuall, being a transgression of the righteous Law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner; whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spirituall, temporall, and eternall.","segments":[{"text":"Every sin, both Originall and Actuall, being a transgression of the righteous Law of God, and contrary thereunto,","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null},{"text":"doth, in its own nature, bring guilt upon the sinner;","proofs":["Romans 2:15","Romans 3:9","Romans 3:19"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]},{"printed":"Romans 3:9","osis":["Rom.3.9"]},{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null},{"text":"whereby he is bound over to the wrath of God,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"and curse of the Law,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"and so made subject to death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"with all miseries spirituall,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null},{"text":"temporall,","proofs":["Romans 8:20","Lamentations 3:39"],"refs":[{"printed":"Romans 8:20","osis":["Rom.8.20"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null},{"text":"and eternall.","proofs":["Matthew 25:41","2 Thessalonians 1:9"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null}],"relations":{"savoy1658":["6.6"],"wcf1646-modernized":["6.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":7,"title":"Of Gods Covenant with Man","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their Blessednesse and Reward, but by some voluntary condescension on Gods part, which he hath been pleased to expresse by way of Covenant.","segments":[{"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their Blessednesse and Reward, but by some voluntary condescension on Gods part, which he hath been pleased to expresse by way of Covenant.","proofs":["Isaiah 40:13–17","Job 9:32–33","1 Samuel 2:25","Psalm 113:5–6","Psalm 100:2–3","Job 22:2–3","Job 35:7–8","Luke 17:10","Acts 17:24–25"],"refs":[{"printed":"Isaiah 40:13–17","osis":["Isa.40.13-Isa.40.17"]},{"printed":"Job 9:32–33","osis":["Job.9.32-Job.9.33"]},{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]},{"printed":"Psalm 113:5–6","osis":["Ps.113.5-Ps.113.6"]},{"printed":"Psalm 100:2–3","osis":["Ps.100.2-Ps.100.3"]},{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Acts 17:24–25","osis":["Acts.17.24-Acts.17.25"]}],"note":null}],"relations":{"lbcf1677":["7.1"],"lbcf1689":["7.1"],"savoy1658":["7.1"],"wcf1646-modernized":["7.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"any fruition of him as their Blessednesse and","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"any fruition of him as their Blessednesse and","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"any fruition of him as their Blessednesse and","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"The first Covenant made with Man, was a Covenant of Works, wherein Life was promised to Adam, and in him to his posterity, upon condition of perfect and personall obedience.","segments":[{"text":"The first Covenant made with Man, was a Covenant of Works,","proofs":["Galatians 3:11"],"refs":[{"printed":"Galatians 3:11","osis":["Gal.3.11"]}],"note":null},{"text":"wherein Life was promised to Adam, and in him to his posterity,","proofs":["Romans 10:5","Romans 5:12–20"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Romans 5:12–20","osis":["Rom.5.12-Rom.5.20"]}],"note":null},{"text":"upon condition of perfect and personall obedience.","proofs":["Genesis 2:17","Galatians 3:10"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"relations":{"savoy1658":["7.2"],"wcf1646-modernized":["7.2"]},"diffs":[],"page":null,"leaf":null},{"id":"7.3","chapter":7,"number":3,"text":"Man, by his Fall having made himself uncapable of Life by that Covenant, the Lord was pleased to make a Second, commonly called the Covenant of Grace; Wherein he freely offereth unto sinners Life and Salvation by Jesus Christ, requiring of them Faith in Him that they may be saved, and promising to give unto all those that are ordained unto Life, his holy Spirit, to make them willing, and able to beleeve.","segments":[{"text":"Man, by his Fall having made himself uncapable of Life by that Covenant, the Lord was pleased to make a Second,","proofs":["Galatians 3:21","Romans 8:3","Romans 3:20–21","Genesis 3:15","Isaiah 42:6"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Romans 3:20–21","osis":["Rom.3.20-Rom.3.21"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]}],"note":null},{"text":"commonly called the Covenant of Grace; Wherein he freely offereth unto sinners Life and Salvation by Jesus Christ, requiring of them Faith in Him that they may be saved,","proofs":["Mark 16:15–16","John 3:16","Romans 10:6","Romans 10:9","Galatians 3:11"],"refs":[{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Romans 10:6","osis":["Rom.10.6"]},{"printed":"Romans 10:9","osis":["Rom.10.9"]},{"printed":"Galatians 3:11","osis":["Gal.3.11"]}],"note":null},{"text":"and promising to give unto all those that are ordained unto Life, his holy Spirit, to make them willing, and able to beleeve.","proofs":["Ezekiel 36:26–27","John 6:44–45"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]}],"note":null}],"relations":{"lbcf1677":["7.2"],"lbcf1689":["7.2"],"savoy1658":["7.3"],"wcf1646-modernized":["7.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"having made himself uncapable of Life by that Covenant,","position":null},{"text":"was pleased","position":null},{"text":"Second, commonly called the","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"having made himself uncapable of Life by that Covenant,","position":null},{"text":"was pleased","position":null},{"text":"Second, commonly called the","position":null}]}],"page":null,"leaf":null},{"id":"7.4","chapter":7,"number":4,"text":"This Covenant of Grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.","segments":[{"text":"This Covenant of Grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.","proofs":["Hebrews 9:15–17","Hebrews 7:22","Luke 22:20","1 Corinthians 11:25"],"refs":[{"printed":"Hebrews 9:15–17","osis":["Heb.9.15-Heb.9.17"]},{"printed":"Hebrews 7:22","osis":["Heb.7.22"]},{"printed":"Luke 22:20","osis":["Luke.22.20"]},{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"relations":{"savoy1658":["7.4"],"wcf1646-modernized":["7.4"]},"diffs":[],"page":null,"leaf":null},{"id":"7.5","chapter":7,"number":5,"text":"This Covenant was differently administred in the time of the Law, and in the time of the Gospel: Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith in the Promised Messiah, by whom they had full remission of sins, and eternall Salvation: and is called, the Old Testament.","segments":[{"text":"This Covenant was differently administred in the time of the Law, and in the time of the Gospel:","proofs":["2 Corinthians 3:6–9"],"refs":[{"printed":"2 Corinthians 3:6–9","osis":["2Cor.3.6-2Cor.3.9"]}],"note":null},{"text":"Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come:","proofs":["Hebrews 8–10","Romans 4:11","Colossians 2:11–12","1 Corinthians 5:7"],"refs":[{"printed":"Hebrews 8–10","osis":["Heb.8-Heb.10"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith in the Promised Messiah,","proofs":["1 Corinthians 10:1–4","Hebrews 11:13","John 8:56"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]},{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null},{"text":"by whom they had full remission of sins, and eternall Salvation: and is called, the Old Testament.","proofs":["Galatians 3:7–9","Galatians 3:14"],"refs":[{"printed":"Galatians 3:7–9","osis":["Gal.3.7-Gal.3.9"]},{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"note":null}],"relations":{"lbcf1677":["7.3"],"lbcf1689":["7.3"],"savoy1658":["7.5"],"wcf1646-modernized":["7.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"was differently administred","position":null},{"text":"time","position":1},{"text":"the Law, and","position":null},{"text":"time","position":2},{"text":"Gospel: Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb,","position":null},{"text":"other Types and Ordinances delivered to","position":null},{"text":"people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith","position":null},{"text":"Promised Messiah, by whom they had full remission of sins, and eternall Salvation: and is called, the Old","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"was","position":1},{"text":"time of the Gospel: Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were,","position":null},{"text":"that time, sufficient and efficacious, through","position":null},{"text":"operation of the Spirit, to instruct","position":null},{"text":"build up the Elect in Faith in the Promised Messiah, by whom they had full remission","position":null},{"text":"sins,","position":null},{"text":"eternall Salvation:","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"was differently administred","position":null},{"text":"time","position":1},{"text":"the Law, and","position":null},{"text":"time","position":2},{"text":"Gospel: Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb,","position":null},{"text":"other Types and Ordinances delivered to","position":null},{"text":"people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith","position":null},{"text":"Promised Messiah, by whom they had full remission of sins, and eternall Salvation: and is called, the Old","position":null}]}],"page":null,"leaf":null},{"id":"7.6","chapter":7,"number":6,"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which this Covenant is dispensed, are the Preaching of the Word, and the Administration of the Sacraments of Baptisme, and the Lords Supper: Which, though fewer in number, and administred with more simplicity, and lesse outward glory; yet, in them, it is held forth in more fulnesse, evidence, and spirituall efficacy, to all Nations, both Jews and Gentiles; and, is called the New Testament. There are not therefore Two Covenants of Grace, differing in substance, but one and the same, under various dispensations.","segments":[{"text":"Under the Gospel, when Christ, the substance,","proofs":["Colossians 2:17"],"refs":[{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"was exhibited, the Ordinances in which this Covenant is dispensed, are the Preaching of the Word, and the Administration of the Sacraments of Baptisme, and the Lords Supper:","proofs":["Matthew 28:19–20","1 Corinthians 11:23–25"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null},{"text":"Which, though fewer in number, and administred with more simplicity, and lesse outward glory; yet, in them, it is held forth in more fulnesse, evidence, and spirituall efficacy,","proofs":["Hebrews 12:22–28","Jeremiah 31:33–34"],"refs":[{"printed":"Hebrews 12:22–28","osis":["Heb.12.22-Heb.12.28"]},{"printed":"Jeremiah 31:33–34","osis":["Jer.31.33-Jer.31.34"]}],"note":null},{"text":"to all Nations, both Jews and Gentiles;","proofs":["Matthew 28:19","Ephesians 2:15–19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Ephesians 2:15–19","osis":["Eph.2.15-Eph.2.19"]}],"note":null},{"text":"and, is called the New Testament.","proofs":["Luke 22:20"],"refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null},{"text":"There are not therefore Two Covenants of Grace, differing in substance, but one and the same, under various dispensations.","proofs":["Galatians 3:14","Galatians 3:16","Romans 3:21–23","Romans 3:30","Psalm 32:1","Romans 4:3","Romans 4:6","Romans 4:16–17","Romans 4:23–24","Hebrews 13:8","Acts 15:11"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"Galatians 3:16","osis":["Gal.3.16"]},{"printed":"Romans 3:21–23","osis":["Rom.3.21-Rom.3.23"]},{"printed":"Romans 3:30","osis":["Rom.3.30"]},{"printed":"Psalm 32:1","osis":["Ps.32.1"]},{"printed":"Romans 4:3","osis":["Rom.4.3"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]},{"printed":"Romans 4:16–17","osis":["Rom.4.16-Rom.4.17"]},{"printed":"Romans 4:23–24","osis":["Rom.4.23-Rom.4.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1677":["7.3"],"lbcf1689":["7.3"],"savoy1658":["7.5"],"wcf1646-modernized":["7.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which","position":null},{"text":"dispensed, are","position":null},{"text":"Preaching","position":null},{"text":"Word,","position":null},{"text":"Administration of the Sacraments of Baptisme, and the Lords Supper: Which, though fewer","position":null},{"text":"number, and administred with more simplicity, and lesse outward glory; yet, in them, it is held forth in more fulnesse, evidence, and spirituall efficacy, to all Nations, both Jews and Gentiles; and, is called","position":null},{"text":"There are not therefore Two Covenants of Grace, differing","position":null},{"text":"substance, but one","position":null},{"text":"same, under various dispensations.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which","position":null},{"text":"is dispensed, are","position":null},{"text":"Preaching","position":null},{"text":"Word,","position":null},{"text":"Administration","position":null},{"text":"the Sacraments of Baptisme, and the Lords Supper: Which, though fewer","position":null},{"text":"number, and administred with more simplicity, and lesse outward glory;","position":null},{"text":"in them, it is held forth in more fulnesse, evidence,","position":null},{"text":"spirituall","position":null},{"text":"Nations, both Jews","position":null},{"text":"Gentiles; and,","position":null},{"text":"called the New Testament. There are not therefore Two Covenants of Grace, differing in substance, but","position":null},{"text":"under","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which","position":null},{"text":"dispensed, are","position":null},{"text":"Preaching","position":null},{"text":"Word,","position":null},{"text":"Administration of the Sacraments of Baptisme, and the Lords Supper: Which, though fewer","position":null},{"text":"number, and administred with more simplicity, and lesse outward glory; yet, in them, it is held forth in more fulnesse, evidence, and spirituall efficacy, to all Nations, both Jews and Gentiles; and, is called","position":null},{"text":"There are not therefore Two Covenants of Grace, differing","position":null},{"text":"substance, but one","position":null},{"text":"same, under various dispensations.","position":null}]}],"page":null,"leaf":null}]},{"number":8,"title":"Of Christ the Mediatour","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"It pleased God, in His eternall purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediatour between God and Man; the Prophet, Priest, and King, the Head, and Saviour of his Church, the Heir of all things, and Judge of the World: Unto whom He did from all eternity give a People, to be his Seed, and to be by him in time Redeemed, Called, Justified, Sanctified, and Glorified.","segments":[{"text":"It pleased God, in His eternall purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediatour between God and Man;","proofs":["Isaiah 42:1","1 Peter 1:19–20","John 3:16","1 Timothy 2:5"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]},{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"the Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Priest,","proofs":["Hebrews 5:5–6"],"refs":[{"printed":"Hebrews 5:5–6","osis":["Heb.5.5-Heb.5.6"]}],"note":null},{"text":"and King,","proofs":["Psalm 2:6","Luke 1:33"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"the Head, and Saviour of his Church,","proofs":["Ephesians 5:23"],"refs":[{"printed":"Ephesians 5:23","osis":["Eph.5.23"]}],"note":null},{"text":"the Heir of all things,","proofs":["Hebrews 1:2"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"and Judge of the World:","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"Unto whom He did from all eternity give a People, to be his Seed,","proofs":["John 17:6","Psalm 22:30","Isaiah 53:10"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Psalm 22:30","osis":["Ps.22.30"]},{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"and to be by him in time Redeemed, Called, Justified, Sanctified, and Glorified.","proofs":["1 Timothy 2:6","Isaiah 55:4–5","1 Corinthians 1:30"],"refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]},{"printed":"Isaiah 55:4–5","osis":["Isa.55.4-Isa.55.5"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"relations":{"lbcf1677":["8.1"],"lbcf1689":["8.1"],"savoy1658":["8.1"],"wcf1646-modernized":["8.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":4}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":4}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Trinity, being very and eternall God, of one Substance, and equall with the Father; did, when the fullnesse of time was come, take upon Him mans nature, with all the Essentiall properties, and common infirmities thereof, yet, without sin: being conceived by the Power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. So that, two whole, perfect, and distinct Natures, the Godhead and the Manhood, were inseparably joyned together in one Person, without Conversion, Composition, or Confusion. Which person, is very God, and very Man, yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Trinity, being very and eternall God, of one Substance, and equall with the Father; did, when the fullnesse of time was come, take upon Him mans nature,","proofs":["John 1:1","John 1:14","1 John 5:20","Philippians 2:6","Galatians 4:4"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]},{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"Philippians 2:6","osis":["Phil.2.6"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"with all the Essentiall properties, and common infirmities thereof, yet, without sin:","proofs":["Hebrews 2:14","Hebrews 2:16–17","Hebrews 4:15"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]},{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"being conceived by the Power of the Holy Ghost, in the womb of the Virgin Mary, of her substance.","proofs":["Luke 1:27","Luke 1:31","Luke 1:35","Galatians 4:4"],"refs":[{"printed":"Luke 1:27","osis":["Luke.1.27"]},{"printed":"Luke 1:31","osis":["Luke.1.31"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"So that, two whole, perfect, and distinct Natures, the Godhead and the Manhood, were inseparably joyned together in one Person, without Conversion, Composition, or Confusion.","proofs":["Luke 1:35","Colossians 2:9","Romans 9:5","1 Peter 3:18","1 Timothy 3:16"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null},{"text":"Which person, is very God, and very Man, yet one Christ, the only Mediator between God and Man.","proofs":["Romans 1:3–4","1 Timothy 2:5"],"refs":[{"printed":"Romans 1:3–4","osis":["Rom.1.3-Rom.1.4"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1677":["8.2"],"lbcf1689":["8.2"],"savoy1658":["8.2"],"wcf1646-modernized":["8.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Father;","position":null},{"text":"Power of the","position":null},{"text":"Ghost,","position":null},{"text":"of","position":7},{"text":"substance.","position":null},{"text":"the Godhead and the Manhood,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Father;","position":null},{"text":"upon","position":null},{"text":"Power of the","position":null},{"text":"Ghost,","position":null},{"text":"of","position":7},{"text":"substance.","position":null},{"text":"the Godhead and the Manhood,","position":null}]}],"page":null,"leaf":null},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus, in his humane nature thus united to the divine, was sanctified and anointed with the holy Spirit, above measure, having in him all the treasures of wisdome and knowledge; in whom, it pleased the Father, that all fullnesse should dwell; to the end, that being holy, harmlesse, undefiled, and full of grace and truth, he might be thorowly furnished to execute the Office of a Mediator, and Surety. Which Office he took not unto himself, but was thereunto called by his Father, who put all power and judgement into his hand, and gave him commandment to execute the same.","segments":[{"text":"The Lord Jesus, in his humane nature thus united to the divine, was sanctified and anointed with the holy Spirit, above measure,","proofs":["Psalm 45:7","John 3:34"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"John 3:34","osis":["John.3.34"]}],"note":null},{"text":"having in him all the treasures of wisdome and knowledge;","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"in whom, it pleased the Father, that all fullnesse should dwell;","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null},{"text":"to the end, that being holy, harmlesse, undefiled, and full of grace and truth,","proofs":["Hebrews 7:26","John 1:14"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]},{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"he might be thorowly furnished to execute the Office of a Mediator, and Surety.","proofs":["Acts 10:38","Hebrews 12:24","Hebrews 7:22"],"refs":[{"printed":"Acts 10:38","osis":["Acts.10.38"]},{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"Hebrews 7:22","osis":["Heb.7.22"]}],"note":null},{"text":"Which Office he took not unto himself, but was thereunto called by his Father,","proofs":["Hebrews 5:4–5"],"refs":[{"printed":"Hebrews 5:4–5","osis":["Heb.5.4-Heb.5.5"]}],"note":null},{"text":"who put all power and judgement into his hand, and gave him commandment to execute the same.","proofs":["John 5:22","John 5:27","Matthew 28:18","Acts 2:36"],"refs":[{"printed":"John 5:22","osis":["John.5.22"]},{"printed":"John 5:27","osis":["John.5.27"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"Acts 2:36","osis":["Acts.2.36"]}],"note":null}],"relations":{"lbcf1677":["8.3"],"lbcf1689":["8.3"],"savoy1658":["8.3"],"wcf1646-modernized":["8.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto","position":1},{"text":"into","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and","position":1},{"text":"unto","position":1},{"text":"into","position":null}]}],"page":null,"leaf":null},{"id":"8.4","chapter":8,"number":4,"text":"This Office, the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fullfill it, endured most grievous torments immediatly in his Soul, and most painfull sufferings in his Body; was crucified, and died; was buried, and remained under the power of death; yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered, with which also he ascended into Heaven, and there sitteth at the right hand of his Father, making intercession, and shall return to Judge, men, and Angels, at the end of the World.","segments":[{"text":"This Office, the Lord Jesus did most willingly undertake;","proofs":["Psalm 40:7–8","Hebrews 10:5–11","John 10:18","Philippians 2:8"],"refs":[{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Hebrews 10:5–11","osis":["Heb.10.5-Heb.10.11"]},{"printed":"John 10:18","osis":["John.10.18"]},{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"which that he might discharge, he was made under the Law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and did perfectly fullfill it,","proofs":["Matthew 3:15","Matthew 5:17"],"refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]},{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null},{"text":"endured most grievous torments immediatly in his Soul,","proofs":["Matthew 26:37–38","Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Matthew 26:37–38","osis":["Matt.26.37-Matt.26.38"]},{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"and most painfull sufferings in his Body;","proofs":["Matthew 26–27"],"refs":[{"printed":"Matthew 26–27","osis":["Matt.26-Matt.27"]}],"note":null},{"text":"was crucified, and died;","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"was buried, and remained under the power of death; yet saw no corruption.","proofs":["Acts 2:23–24","Acts 2:27","Acts 13:37","Romans 6:9"],"refs":[{"printed":"Acts 2:23–24","osis":["Acts.2.23-Acts.2.24"]},{"printed":"Acts 2:27","osis":["Acts.2.27"]},{"printed":"Acts 13:37","osis":["Acts.13.37"]},{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null},{"text":"On the third day he arose from the dead,","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"with the same body in which he suffered,","proofs":["John 20:25","John 20:27"],"refs":[{"printed":"John 20:25","osis":["John.20.25"]},{"printed":"John 20:27","osis":["John.20.27"]}],"note":null},{"text":"with which also he ascended into Heaven, and there sitteth at the right hand of his Father,","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"making intercession,","proofs":["Romans 8:34","Hebrews 9:24","Hebrews 7:25"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Hebrews 9:24","osis":["Heb.9.24"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"and shall return to Judge, men, and Angels, at the end of the World.","proofs":["Romans 14:9–10","Acts 1:11","Acts 10:42","Matthew 13:40–42","Jude 6","2 Peter 2:4"],"refs":[{"printed":"Romans 14:9–10","osis":["Rom.14.9-Rom.14.10"]},{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Acts 10:42","osis":["Acts.10.42"]},{"printed":"Matthew 13:40–42","osis":["Matt.13.40-Matt.13.42"]},{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"relations":{"lbcf1677":["8.4"],"lbcf1689":["8.4"],"savoy1658":["8.4"],"wcf1646-modernized":["8.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"endured","position":null},{"text":"torments immediatly","position":null},{"text":"was buried,","position":null},{"text":"under","position":3},{"text":"power","position":null},{"text":"death;","position":null},{"text":"also he","position":null},{"text":"at","position":4}]},{"source":"savoy1658","type":"later","segments":[{"text":"endured","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"endured","position":null},{"text":"torments immediatly","position":null},{"text":"was buried,","position":null},{"text":"under","position":3},{"text":"power","position":null},{"text":"death;","position":null},{"text":"also he","position":null}]}],"page":null,"leaf":null},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternall spirit, once offered up unto God, hath fully satisfied the Justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.","segments":[{"text":"The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternall spirit, once offered up unto God, hath fully satisfied the Justice of his Father;","proofs":["Romans 5:19","Hebrews 9:14","Hebrews 9:16","Hebrews 10:14","Ephesians 5:2","Romans 3:25–26"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"Hebrews 9:16","osis":["Heb.9.16"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"and purchased, not only reconciliation, but an everlasting inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.","proofs":["Daniel 9:24","Daniel 9:26","Colossians 1:19–20","Ephesians 1:11","Ephesians 1:14","John 17:2","Hebrews 9:12","Hebrews 9:15"],"refs":[{"printed":"Daniel 9:24","osis":["Dan.9.24"]},{"printed":"Daniel 9:26","osis":["Dan.9.26"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Ephesians 1:14","osis":["Eph.1.14"]},{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"Hebrews 9:12","osis":["Heb.9.12"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"relations":{"lbcf1677":["8.5"],"lbcf1689":["8.5"],"savoy1658":["8.5"],"wcf1646-modernized":["8.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"his Father;","position":null},{"text":"not only reconciliation, but","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"his Father;","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"his Father;","position":null},{"text":"not only reconciliation, but","position":null}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the vertue, efficacy, and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world, in, and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpents head; and the Lamb slain from the beginning of the world: being yesterday, and to day the same, and for ever.","segments":[{"text":"Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the vertue, efficacy, and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world, in, and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpents head; and the Lamb slain from the beginning of the world: being yesterday, and to day the same, and for ever.","proofs":["Galatians 4:4–5","Genesis 3:15","Revelation 13:8","Hebrews 13:8"],"refs":[{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Revelation 13:8","osis":["Rev.13.8"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1677":["8.6"],"lbcf1689":["8.6"],"savoy1658":["8.6"],"wcf1646-modernized":["8.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"work","position":null},{"text":"wrought","position":null},{"text":"s","position":4},{"text":"were","position":null},{"text":"unto","position":null},{"text":"beginning","position":2},{"text":"the same,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"unto","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"work","position":null},{"text":"wrought","position":null},{"text":"s","position":4},{"text":"unto","position":null},{"text":"beginning","position":2},{"text":"the same,","position":null}]}],"page":null,"leaf":null},{"id":"8.7","chapter":8,"number":7,"text":"Christ, in the work of Mediation, acteth according to both Natures, by each Nature doing that which is proper to it self: yet, by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","segments":[{"text":"Christ, in the work of Mediation, acteth according to both Natures, by each Nature doing that which is proper to it self:","proofs":["Hebrews 9:14","1 Peter 3:18"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"yet, by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","proofs":["Acts 20:28","John 3:13","1 John 3:16"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"1 John 3:16","osis":["1John.3.16"]}],"note":null}],"relations":{"lbcf1677":["8.7"],"lbcf1689":["8.7"],"savoy1658":["8.7"],"wcf1646-modernized":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ hath purchased Redemption, he doth certainly, and effectually apply, and communicate the same, making intercession for them, and revealing unto them, in, and by the Word, the mysteries of salvation, effectually perswading them by his Spirit, to beleeve, and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his Almighty Power and Wisedome, in such manner, and wayes, as are most consonant to his wonderfull and unsearchable dispensation.","segments":[{"text":"To all those for whom Christ hath purchased Redemption, he doth certainly, and effectually apply, and communicate the same,","proofs":["John 6:37","John 6:39","John 10:15–16"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"John 6:39","osis":["John.6.39"]},{"printed":"John 10:15–16","osis":["John.10.15-John.10.16"]}],"note":null},{"text":"making intercession for them,","proofs":["1 John 2:1–2","Romans 8:34"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"and revealing unto them, in, and by the Word, the mysteries of salvation,","proofs":["John 15:13","John 15:15","Ephesians 1:7–9","John 17:6"],"refs":[{"printed":"John 15:13","osis":["John.15.13"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"Ephesians 1:7–9","osis":["Eph.1.7-Eph.1.9"]},{"printed":"John 17:6","osis":["John.17.6"]}],"note":null},{"text":"effectually perswading them by his Spirit, to beleeve, and obey, and governing their hearts by his Word and Spirit,","proofs":["John 14:16","Hebrews 12:2","2 Corinthians 4:13","Romans 8:9","Romans 8:14","Romans 15:18–19","John 17:17"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Romans 8:9","osis":["Rom.8.9"]},{"printed":"Romans 8:14","osis":["Rom.8.14"]},{"printed":"Romans 15:18–19","osis":["Rom.15.18-Rom.15.19"]},{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"overcoming all their enemies by his Almighty Power and Wisedome, in such manner, and wayes, as are most consonant to his wonderfull and unsearchable dispensation.","proofs":["Psalm 110:1","1 Corinthians 15:25–26","Malachi 4:2–3","Colossians 2:15"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"1 Corinthians 15:25–26","osis":["1Cor.15.25-1Cor.15.26"]},{"printed":"Malachi 4:2–3","osis":["Mal.4.2-Mal.4.3"]},{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"note":null}],"relations":{"lbcf1677":["8.8"],"lbcf1689":["8.8"],"savoy1658":["8.8"],"wcf1646-modernized":["8.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"purchased","position":null},{"text":"and","position":3},{"text":"mysteries","position":null},{"text":"effectually","position":2},{"text":"by his Spirit,","position":null},{"text":"and","position":6}]},{"source":"lbcf1677","type":"later","segments":[{"text":"purchased","position":null},{"text":"and","position":3},{"text":"mysteries","position":null},{"text":"effectually","position":2},{"text":"by his Spirit,","position":null},{"text":"and","position":6}]}],"page":null,"leaf":null}]},{"number":9,"title":"Of Free-will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"God hath indued the Will of man with that naturall liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil.","segments":[{"text":"God hath indued the Will of man with that naturall liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil.","proofs":["Matthew 17:12","James 1:14","Deuteronomy 30:19"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"James 1:14","osis":["Jas.1.14"]},{"printed":"Deuteronomy 30:19","osis":["Deut.30.19"]}],"note":null}],"relations":{"lbcf1677":["9.1"],"lbcf1689":["9.1"],"savoy1658":["9.1"],"wcf1646-modernized":["9.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"absolute","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"absolute","position":null}]}],"page":null,"leaf":null},{"id":"9.2","chapter":9,"number":2,"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well pleasing to God; but yet, mutably, so that he might fall from it.","segments":[{"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well pleasing to God;","proofs":["Ecclesiastes 7:29","Genesis 1:26"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"but yet, mutably, so that he might fall from it.","proofs":["Genesis 2:16–17","Genesis 3:6"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1677":["9.2"],"lbcf1689":["9.2"],"savoy1658":["9.2"],"wcf1646-modernized":["9.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"mutably,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"mutably,","position":null}]}],"page":null,"leaf":null},{"id":"9.3","chapter":9,"number":3,"text":"Man by his fall into a state of sin, hath wholly lost all ability of Will to any spirituall good accompanying salvation: so as, a naturall man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man by his fall into a state of sin, hath wholly lost all ability of Will to any spirituall good accompanying salvation:","proofs":["Romans 5:6","Romans 8:7","John 15:5"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"so as, a naturall man, being altogether averse from that good,","proofs":["Romans 3:10","Romans 3:12"],"refs":[{"printed":"Romans 3:10","osis":["Rom.3.10"]},{"printed":"Romans 3:12","osis":["Rom.3.12"]}],"note":null},{"text":"and dead in sin,","proofs":["Ephesians 2:1","Ephesians 2:5","Colossians 2:13"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null},{"text":"is not able, by his own strength, to convert himself, or to prepare himself thereunto.","proofs":["John 6:44","John 6:65","Ephesians 2:2–5","1 Corinthians 2:14","Titus 3:3–5"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"John 6:65","osis":["John.6.65"]},{"printed":"Ephesians 2:2–5","osis":["Eph.2.2-Eph.2.5"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Titus 3:3–5","osis":["Titus.3.3-Titus.3.5"]}],"note":null}],"relations":{"lbcf1677":["9.3"],"lbcf1689":["9.3"],"savoy1658":["9.3"],"wcf1646-modernized":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a sinner, and translates him into the state of grace, he freeth him from his naturall bondage under sin; and, by his grace alone, inables him freely to will, and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not, perfectly, nor only, will that which is good, but doth also will that which is evil.","segments":[{"text":"When God converts a sinner, and translates him into the state of grace, he freeth him from his naturall bondage under sin;","proofs":["Colossians 1:13","John 8:34","John 8:36"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"John 8:34","osis":["John.8.34"]},{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"and, by his grace alone, inables him freely to will, and to do that which is spiritually good;","proofs":["Philippians 2:13","Romans 6:18","Romans 6:22"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Romans 6:18","osis":["Rom.6.18"]},{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null},{"text":"yet so, as that by reason of his remaining corruption, he doth not, perfectly, nor only, will that which is good, but doth also will that which is evil.","proofs":["Galatians 5:17","Romans 7:15","Romans 7:18–19","Romans 7:21","Romans 7:23"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:15","osis":["Rom.7.15"]},{"printed":"Romans 7:18–19","osis":["Rom.7.18-Rom.7.19"]},{"printed":"Romans 7:21","osis":["Rom.7.21"]},{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null}],"relations":{"lbcf1677":["9.4"],"lbcf1689":["9.4"],"savoy1658":["9.4"],"wcf1646-modernized":["9.4"]},"diffs":[],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The will of man is made, perfectly, and immutably free to good alone, in the state of Glory only.","segments":[{"text":"The will of man is made, perfectly, and immutably free to good alone, in the state of Glory only.","proofs":["Ephesians 4:13","Hebrews 12:23","1 John 3:2","Jude 24"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"Jude 24","osis":["Jude.1.24"]}],"note":null}],"relations":{"lbcf1677":["9.5"],"lbcf1689":["9.5"],"savoy1658":["9.5"],"wcf1646-modernized":["9.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":10,"title":"Of Effectuall Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; inlightning their mindes, spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.","segments":[{"text":"All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call,","proofs":["Romans 8:30","Romans 11:7","Ephesians 1:10–11"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Romans 11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]}],"note":null},{"text":"by his Word and Spirit,","proofs":["2 Thessalonians 2:13–14","2 Corinthians 3:3","2 Corinthians 3:6"],"refs":[{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]},{"printed":"2 Corinthians 3:3","osis":["2Cor.3.3"]},{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null},{"text":"out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;","proofs":["Romans 8:2","Ephesians 2:1–5","2 Timothy 1:9–10"],"refs":[{"printed":"Romans 8:2","osis":["Rom.8.2"]},{"printed":"Ephesians 2:1–5","osis":["Eph.2.1-Eph.2.5"]},{"printed":"2 Timothy 1:9–10","osis":["2Tim.1.9-2Tim.1.10"]}],"note":null},{"text":"inlightning their mindes, spiritually and savingly to understand the things of God;","proofs":["Acts 26:18","1 Corinthians 2:10","1 Corinthians 2:12","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]},{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"taking away their heart of stone, and giving unto them an heart of flesh;","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"renewing their wills, and by his almighty power determining them to that which is good,","proofs":["Ezekiel 11:19","Philippians 2:13","Deuteronomy 30:6","Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null},{"text":"and effectually drawing them to Jesus Christ:","proofs":["Ephesians 1:19","John 6:44–45"],"refs":[{"printed":"Ephesians 1:19","osis":["Eph.1.19"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]}],"note":null},{"text":"yet so, as they come most freely, being made willing by his grace.","proofs":["Song of Solomon 1:4","Psalm 110:3","John 6:37","Romans 6:16–18"],"refs":[{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"Romans 6:16–18","osis":["Rom.6.16-Rom.6.18"]}],"note":null}],"relations":{"lbcf1677":["10.1"],"lbcf1689":["10.1"],"savoy1658":["10.1"],"wcf1646-modernized":["10.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"All","position":null},{"text":"and those only,","position":null},{"text":"in","position":5}]},{"source":"lbcf1677","type":"later","segments":[{"text":"All","position":null},{"text":"and those only,","position":null}]}],"page":null,"leaf":null},{"id":"10.2","chapter":10,"number":2,"text":"This effectuall Call is of Gods free, and speciall grace alone, not from any thing at all foreseen in man, who is altogether passive therein, untill being quickned and renewed by the holy Spirit, he is thereby inabled to answer this Call, and to imbrace the grace offered, and conveyed in it.","segments":[{"text":"This effectuall Call is of Gods free, and speciall grace alone, not from any thing at all foreseen in man,","proofs":["1 Timothy 1:9","Titus 3:4–5","Ephesians 2:4–5","Ephesians 2:8–9","Romans 9:11"],"refs":[{"printed":"1 Timothy 1:9","osis":["1Tim.1.9"]},{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]},{"printed":"Ephesians 2:4–5","osis":["Eph.2.4-Eph.2.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Romans 9:11","osis":["Rom.9.11"]}],"note":null},{"text":"who is altogether passive therein, untill being quickned and renewed by the holy Spirit,","proofs":["1 Corinthians 2:14","Romans 8:7","Ephesians 2:5"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null},{"text":"he is thereby inabled to answer this Call, and to imbrace the grace offered, and conveyed in it.","proofs":["John 6:37","Ezekiel 36:27","John 5:25"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"John 5:25","osis":["John.5.25"]}],"note":null}],"relations":{"lbcf1677":["10.2"],"lbcf1689":["10.2"],"savoy1658":["10.2"],"wcf1646-modernized":["10.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"who is altogether","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"who is altogether","position":null},{"text":"and","position":2}]}],"page":null,"leaf":null},{"id":"10.3","chapter":10,"number":3,"text":"Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: So also, are all other elect persons who are uncapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit,","proofs":["Luke 18:15–16","Acts 2:38–39","John 3:3","John 3:5","1 John 5:12","Romans 8:9"],"refs":[{"printed":"Luke 18:15–16","osis":["Luke.18.15-Luke.18.16"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"John 3:3","osis":["John.3.3"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"1 John 5:12","osis":["1John.5.12"]},{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null},{"text":"who worketh when, and where, and how he pleaseth:","proofs":["John 3:5"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]}],"note":null},{"text":"So also, are all other elect persons who are uncapable of being outwardly called by the Ministry of the Word.","proofs":["1 John 5:12","Acts 4:12"],"refs":[{"printed":"1 John 5:12","osis":["1John.5.12"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"relations":{"lbcf1677":["10.3"],"lbcf1689":["10.3"],"savoy1658":["10.3"],"wcf1646-modernized":["10.3"]},"diffs":[{"source":"savoy1658","type":"later","segments":[{"text":"through the Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"10.4","chapter":10,"number":4,"text":"Others, not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much lesse can men, not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of Nature, and the Law of that Religion they doe professe. And, to assert and maintain, that they may, is very pernicious, and to be detested.","segments":[{"text":"Others, not elected, although they may be called by the Ministry of the Word,","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":null},{"text":"and may have some common operations of the Spirit,","proofs":["Matthew 7:22","Matthew 13:20–21","Hebrews 6:4–5"],"refs":[{"printed":"Matthew 7:22","osis":["Matt.7.22"]},{"printed":"Matthew 13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]}],"note":null},{"text":"yet they never truly come unto Christ, and therefore cannot be saved:","proofs":["John 6:64–66","John 8:24"],"refs":[{"printed":"John 6:64–66","osis":["John.6.64-John.6.66"]},{"printed":"John 8:24","osis":["John.8.24"]}],"note":null},{"text":"much lesse can men, not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of Nature, and the Law of that Religion they doe professe.","proofs":["Acts 4:12","John 14:6","Ephesians 2:12","John 4:22","John 17:3"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"And, to assert and maintain, that they may, is very pernicious, and to be detested.","proofs":["2 John 9–11","1 Corinthians 16:22","Galatians 1:6–8"],"refs":[{"printed":"2 John 9–11","osis":["2John.1.9-2John.1.11"]},{"printed":"1 Corinthians 16:22","osis":["1Cor.16.22"]},{"printed":"Galatians 1:6–8","osis":["Gal.1.6-Gal.1.8"]}],"note":null}],"relations":{"lbcf1677":["10.4"],"lbcf1689":["10.4"],"savoy1658":["10.4"],"wcf1646-modernized":["10.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"never","position":1},{"text":"unto","position":null},{"text":"professing","position":null},{"text":"in any other way whatsoever,","position":null},{"text":"And, to assert and maintain, that they may, is very pernicious, and to be detested.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"never truly","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"never","position":1},{"text":"unto","position":null},{"text":"professing","position":null},{"text":"in any other way whatsoever,","position":null},{"text":"And, to assert and maintain, that they may, is very pernicious, and to be detested.","position":null}]}],"page":null,"leaf":null}]},{"number":11,"title":"Of Justification","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Those whom God effectually calleth, he also freely justifieth: not, by infusing righteousnesse into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not, for any thing wrought in them, or done by them, but for Christs sake alone; nor, by imputing faith it self, the act of beleeving, or any other evangelicall obedience, to them, as their righteousnesse, but, by imputing the obedience and satisfaction of Christ unto them, they receiving, and resting on him and his righteousnesse by faith; which faith, they have, not of themselves, it is the gift of God.","segments":[{"text":"Those whom God effectually calleth, he also freely justifieth:","proofs":["Romans 8:30","Romans 3:24"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"not, by infusing righteousnesse into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not, for any thing wrought in them, or done by them, but for Christs sake alone; nor, by imputing faith it self, the act of beleeving, or any other evangelicall obedience, to them, as their righteousnesse, but, by imputing the obedience and satisfaction of Christ unto them,","proofs":["Romans 4:5–8","2 Corinthians 5:19","2 Corinthians 5:21","Romans 3:22","Romans 3:24–25","Romans 3:17","Romans 3:28","Titus 3:5","Titus 3:7","Ephesians 1:7","Jeremiah 23:6","1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Romans 3:22","osis":["Rom.3.22"]},{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Romans 3:17","osis":["Rom.3.17"]},{"printed":"Romans 3:28","osis":["Rom.3.28"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Titus 3:7","osis":["Titus.3.7"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"they receiving, and resting on him and his righteousnesse by faith; which faith, they have, not of themselves, it is the gift of God.","proofs":["Acts 10:44","Galatians 2:16","Philippians 3:9","Acts 13:38–39","Ephesians 2:7–8"],"refs":[{"printed":"Acts 10:44","osis":["Acts.10.44"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]},{"printed":"Ephesians 2:7–8","osis":["Eph.2.7-Eph.2.8"]}],"note":null}],"relations":{"lbcf1677":["11.1"],"lbcf1689":["11.1"],"savoy1658":["11.1"],"wcf1646-modernized":["11.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"nor,","position":null},{"text":"the","position":10},{"text":"and satisfaction of Christ","position":null},{"text":"them,","position":5},{"text":"faith,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"the","position":10},{"text":"and satisfaction of Christ","position":null},{"text":"them,","position":5}]},{"source":"lbcf1677","type":"later","segments":[{"text":"nor,","position":null},{"text":"the","position":10},{"text":"and satisfaction of Christ","position":null},{"text":"them,","position":5}]}],"page":null,"leaf":null},{"id":"11.2","chapter":11,"number":2,"text":"Faith, thus receiving and resting on Christ and his righteousnesse, is the alone instrument of Justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by Love.","segments":[{"text":"Faith, thus receiving and resting on Christ and his righteousnesse, is the alone instrument of Justification;","proofs":["John 1:12","Romans 3:28","Romans 5:1"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 3:28","osis":["Rom.3.28"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by Love.","proofs":["James 2:17","James 2:22","James 2:26","Galatians 5:6"],"refs":[{"printed":"James 2:17","osis":["Jas.2.17"]},{"printed":"James 2:22","osis":["Jas.2.22"]},{"printed":"James 2:26","osis":["Jas.2.26"]},{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"relations":{"lbcf1677":["11.2"],"lbcf1689":["11.2"],"savoy1658":["11.2"],"wcf1646-modernized":["11.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is it","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"is it","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is it","position":null}]}],"page":null,"leaf":null},{"id":"11.3","chapter":11,"number":3,"text":"Christ by his obedience, and death, did fully discharge the debt of all those that are thus justified, and did make a proper, reall, and full satisfaction to his Fathers Justice in their behalf. Yet, in as much as he was given by the Father, for them; and, his obedience and satisfaction accepted in their stead; and, both, freely, not for any thing in them; their Justification is only of free grace; that, both the exact justice, and rich grace of God, might be glorified in the justification of sinners.","segments":[{"text":"Christ by his obedience, and death, did fully discharge the debt of all those that are thus justified, and did make a proper, reall, and full satisfaction to his Fathers Justice in their behalf.","proofs":["Romans 5:8–10","Romans 5:19","1 Timothy 2:5–6","Hebrews 10:10","Hebrews 10:14","Daniel 9:24","Daniel 9:26","Isaiah 53:4–6","Isaiah 53:10–12"],"refs":[{"printed":"Romans 5:8–10","osis":["Rom.5.8-Rom.5.10"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]},{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Daniel 9:24","osis":["Dan.9.24"]},{"printed":"Daniel 9:26","osis":["Dan.9.26"]},{"printed":"Isaiah 53:4–6","osis":["Isa.53.4-Isa.53.6"]},{"printed":"Isaiah 53:10–12","osis":["Isa.53.10-Isa.53.12"]}],"note":null},{"text":"Yet, in as much as he was given by the Father, for them;","proofs":["Romans 8:32"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null},{"text":"and, his obedience and satisfaction accepted in their stead;","proofs":["2 Corinthians 5:21","Matthew 3:17","Ephesians 5:2"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Matthew 3:17","osis":["Matt.3.17"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null},{"text":"and, both, freely, not for any thing in them; their Justification is only of free grace;","proofs":["Romans 3:24","Ephesians 1:7"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"that, both the exact justice, and rich grace of God, might be glorified in the justification of sinners.","proofs":["Romans 3:26","Ephesians 2:7"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"Ephesians 2:7","osis":["Eph.2.7"]}],"note":null}],"relations":{"lbcf1677":["11.3"],"lbcf1689":["11.3"],"savoy1658":["11.3"],"wcf1646-modernized":["11.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"thus","position":null},{"text":"his Fathers","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"thus","position":null},{"text":"his Fathers","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"thus","position":null},{"text":"his Fathers","position":null},{"text":"in as much","position":null}]}],"page":null,"leaf":null},{"id":"11.4","chapter":11,"number":4,"text":"God did, from all eternity, decree to justifie all the elect, and Christ did, in the fullnesse of time, die for their sins, and rise again for their justification: neverthelesse, they are not justified, untill the holy Spirit doth, in due time, actually apply Christ unto them.","segments":[{"text":"God did, from all eternity, decree to justifie all the elect,","proofs":["Galatians 3:8","1 Peter 1:2","1 Peter 1:19–20","Romans 8:30"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"and Christ did, in the fullnesse of time, die for their sins, and rise again for their justification:","proofs":["Galatians 4:4","1 Timothy 2:6","Romans 4:25"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]},{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"neverthelesse, they are not justified, untill the holy Spirit doth, in due time, actually apply Christ unto them.","proofs":["Colossians 1:21–22","Galatians 2:16","Titus 3:4–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]}],"note":null}],"relations":{"lbcf1677":["11.4"],"lbcf1689":["11.4"],"savoy1658":["11.4"],"wcf1646-modernized":["11.4"]},"diffs":[],"page":null,"leaf":null},{"id":"11.5","chapter":11,"number":5,"text":"God doth continue to forgive the sins of those that are justified: and, although they can never fall from the state of Justification; yet, they may by their sins, fall under Gods fatherly displeasure, and not have the light of his countenance restored unto them, untill they humble themselves, confesse their sins, beg pardon, and renew their faith and repentance.","segments":[{"text":"God doth continue to forgive the sins of those that are justified:","proofs":["Matthew 6:12","1 John 1:7","1 John 1:9","1 John 2:1–2"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 John 1:9","osis":["1John.1.9"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"and, although they can never fall from the state of Justification;","proofs":["Luke 22:32","John 10:28","Hebrews 10:14"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null},{"text":"yet, they may by their sins, fall under Gods fatherly displeasure, and not have the light of his countenance restored unto them, untill they humble themselves, confesse their sins, beg pardon, and renew their faith and repentance.","proofs":["Psalm 89:31–33","Psalm 51:7–12","Psalm 32:5","Matthew 26:75","1 Corinthians 11:30","1 Corinthians 11:32","Luke 1:20"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]},{"printed":"Psalm 51:7–12","osis":["Ps.51.7-Ps.51.12"]},{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]},{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]},{"printed":"Luke 1:20","osis":["Luke.1.20"]}],"note":null}],"relations":{"lbcf1677":["11.5"],"lbcf1689":["11.5"],"savoy1658":["11.5"],"wcf1646-modernized":["11.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"not","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"not","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"not","position":null}]}],"page":null,"leaf":null},{"id":"11.6","chapter":11,"number":6,"text":"The Justification of Beleevers under the old Testament, was, in all these respects, one and the same with the justification of Beleevers under the new Testament.","segments":[{"text":"The Justification of Beleevers under the old Testament, was, in all these respects, one and the same with the justification of Beleevers under the new Testament.","proofs":["Galatians 3:9","Galatians 3:13–14","Romans 4:22–23","Romans 4:14","Hebrews 13:8"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Galatians 3:13–14","osis":["Gal.3.13-Gal.3.14"]},{"printed":"Romans 4:22–23","osis":["Rom.4.22-Rom.4.23"]},{"printed":"Romans 4:14","osis":["Rom.4.14"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1677":["11.6"],"lbcf1689":["11.6"],"savoy1658":["11.6"],"wcf1646-modernized":["11.6"]},"diffs":[{"source":"lbcf1677","type":"later","segments":[{"text":"sta","position":2}]}],"page":null,"leaf":null}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafeth, in, and for his only Son Jesus Christ, to make partakers of the grace of Adoption: by which they are taken into the number, and enjoy the liberties and priviledges of the children of God, have his Name put upon them, receive the spirit of Adoption, have accesse to the Throne of Grace with boldnesse, are inabled to cry, Abba, Father, are pitied, protected, provided for, and chastened, by him, as by a Father; yet, never cast off, but sealed to the day of redemption, and inherit the promises, as heyres of everlasting salvation.","segments":[{"text":"All those that are justified, God vouchsafeth, in, and for his only Son Jesus Christ, to make partakers of the grace of Adoption:","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"by which they are taken into the number, and enjoy the liberties and priviledges of the children of God,","proofs":["Romans 8:17","John 1:12"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]},{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"have his Name put upon them,","proofs":["Jeremiah 14:9","2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"Jeremiah 14:9","osis":["Jer.14.9"]},{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"receive the spirit of Adoption,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"have accesse to the Throne of Grace with boldnesse,","proofs":["Ephesians 3:12","Romans 5:2"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]},{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"note":null},{"text":"are inabled to cry, Abba, Father,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"are pitied,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null},{"text":"protected,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null},{"text":"provided for,","proofs":["Matthew 6:30","Matthew 6:32","1 Peter 5:7"],"refs":[{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Matthew 6:32","osis":["Matt.6.32"]},{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"and chastened, by him, as by a Father;","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"yet, never cast off,","proofs":["Lamentations 3:31"],"refs":[{"printed":"Lamentations 3:31","osis":["Lam.3.31"]}],"note":null},{"text":"but sealed to the day of redemption,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"and inherit the promises,","proofs":["Hebrews 6:12"],"refs":[{"printed":"Hebrews 6:12","osis":["Heb.6.12"]}],"note":null},{"text":"as heyres of everlasting salvation.","proofs":["1 Peter 1:3–4","Hebrews 1:14"],"refs":[{"printed":"1 Peter 1:3–4","osis":["1Pet.1.3-1Pet.1.4"]},{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null}],"relations":{"lbcf1677":["12.1"],"lbcf1689":["12.1"],"savoy1658":["12.1"],"wcf1646-modernized":["12.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"th","position":3},{"text":"the","position":5}]},{"source":"lbcf1677","type":"later","segments":[{"text":"th","position":3},{"text":"the","position":5}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They who are effectually called, and Regenerated, having a new heart, and a new spirit created in them; are further sanctified really and personally, through the vertue of Christs death and resurrection, by his Word, and Spirit dwelling in them: the Dominion of the whole body of sin is destroyed, and the severall lusts thereof are more and more weakned and mortified; and they, more and more quickned and strengthened in all saving graces, to the practice of true holinesse, without which no man shall see the Lord.","segments":[{"text":"They who are effectually called, and Regenerated, having a new heart, and a new spirit created in them; are further sanctified really and personally, through the vertue of Christs death and resurrection,","proofs":["1 Corinthians 6:11","Acts 20:32","Philippians 3:10","Romans 6:5–6"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"by his Word, and Spirit dwelling in them:","proofs":["John 17:17","Ephesians 5:26","2 Thessalonians 2:13"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"the Dominion of the whole body of sin is destroyed,","proofs":["Romans 6:6","Romans 6:14"],"refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]},{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"and the severall lusts thereof are more and more weakned and mortified;","proofs":["Galatians 5:24","Romans 8:13"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]},{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null},{"text":"and they, more and more quickned and strengthened in all saving graces,","proofs":["Colossians 1:11","Ephesians 3:16–19"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]}],"note":null},{"text":"to the practice of true holinesse, without which no man shall see the Lord.","proofs":["2 Corinthians 7:1","Hebrews 12:14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"relations":{"lbcf1677":["13.1"],"lbcf1689":["13.1"],"savoy1658":["13.1"],"wcf1646-modernized":["13.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"are further sanctified really and personally,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"who","position":1},{"text":"are further sanctified really and personally,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"are further sanctified really and personally,","position":null}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout, in the whole man; yet imperfect in this life, there abideth still some remnants of corruption in every part: whence ariseth a continuall, and irreconcileable warre; the flesh lusting against the spirit, and the spirit against the flesh.","segments":[{"text":"This Sanctification is throughout, in the whole man;","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"yet imperfect in this life, there abideth still some remnants of corruption in every part:","proofs":["1 John 1:10","Romans 7:18","Romans 7:23","Philippians 3:12"],"refs":[{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null},{"text":"whence ariseth a continuall, and irreconcileable warre; the flesh lusting against the spirit, and the spirit against the flesh.","proofs":["Galatians 5:17","1 Peter 2:11"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"relations":{"lbcf1677":["13.2"],"lbcf1689":["13.2"],"savoy1658":["13.2"],"wcf1646-modernized":["13.2"]},"diffs":[],"page":null,"leaf":null},{"id":"13.3","chapter":13,"number":3,"text":"In which warre, although the remaining corruption, for a time, may much prevail; yet, through the continuall supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so, the Saints grow in grace, perfecting holinesse in the fear of God.","segments":[{"text":"In which warre, although the remaining corruption, for a time, may much prevail;","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"yet, through the continuall supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome:","proofs":["Romans 6:14","1 John 5:4","Ephesians 4:15–16"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"1 John 5:4","osis":["1John.5.4"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null},{"text":"and so, the Saints grow in grace,","proofs":["2 Peter 3:18","2 Corinthians 3:18"],"refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"perfecting holinesse in the fear of God.","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null}],"relations":{"lbcf1677":["13.3"],"lbcf1689":["13.3"],"savoy1658":["13.3"],"wcf1646-modernized":["13.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":4}]}],"page":null,"leaf":null}]},{"number":14,"title":"Of Saving Faith","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The grace of Faith, whereby the elect are inabled to beleeve to the saving of their soules, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the Ministry of the Word: by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened.","segments":[{"text":"The grace of Faith, whereby the elect are inabled to beleeve to the saving of their soules,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"is the work of the Spirit of Christ in their hearts;","proofs":["2 Corinthians 4:13","Ephesians 1:17–19","Ephesians 2:8"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 1:17–19","osis":["Eph.1.17-Eph.1.19"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"and is ordinarily wrought by the Ministry of the Word:","proofs":["Romans 10:14","Romans 10:17"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened.","proofs":["1 Peter 2:2","Acts 20:32","Romans 4:11","Luke 17:5","Romans 1:16–17"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Luke 17:5","osis":["Luke.17.5"]},{"printed":"Romans 1:16–17","osis":["Rom.1.16-Rom.1.17"]}],"note":null}],"relations":{"lbcf1677":["14.1"],"lbcf1689":["14.1"],"savoy1658":["14.1"],"wcf1646-modernized":["14.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the Sacraments,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Sacraments, and","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the Sacraments,","position":null}]}],"page":null,"leaf":null},{"id":"14.2","chapter":14,"number":2,"text":"By this Faith, a Christian beleeveth to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein; and, acteth differently upon that which each particular passage thereof containeth; yeelding obedience to the Commands, trembling at the threatnings, and imbracing the Promises of God for this life, and that which is to come. But the principall Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternall life, by vertue of the Covenant of Grace.","segments":[{"text":"By this Faith, a Christian beleeveth to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein;","proofs":["John 4:42","1 Thessalonians 2:13","1 John 5:10","Acts 24:14"],"refs":[{"printed":"John 4:42","osis":["John.4.42"]},{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]},{"printed":"1 John 5:10","osis":["1John.5.10"]},{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"and, acteth differently upon that which each particular passage thereof containeth; yeelding obedience to the Commands,","proofs":["Romans 16:26"],"refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"note":null},{"text":"trembling at the threatnings,","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"and imbracing the Promises of God for this life, and that which is to come.","proofs":["Hebrews 11:13","1 Timothy 4:8"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null},{"text":"But the principall Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternall life, by vertue of the Covenant of Grace.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1677":["14.2"],"lbcf1689":["14.2"],"savoy1658":["14.2"],"wcf1646-modernized":["14.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"speaking therein;","position":null},{"text":"are,","position":null},{"text":"Christ","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"speaking therein;","position":null},{"text":"are,","position":null},{"text":"Christ","position":2}]}],"page":null,"leaf":null},{"id":"14.3","chapter":14,"number":3,"text":"This Faith is different in degrees, weak, or strong; may be often and many waies assailed, and weakned, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the Author and finisher of our faith.","segments":[{"text":"This Faith is different in degrees, weak, or strong;","proofs":["Hebrews 5:13–14","Romans 4:19–20","Matthew 6:30","Matthew 8:10"],"refs":[{"printed":"Hebrews 5:13–14","osis":["Heb.5.13-Heb.5.14"]},{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]},{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Matthew 8:10","osis":["Matt.8.10"]}],"note":null},{"text":"may be often and many waies assailed, and weakned, but gets the victory;","proofs":["Luke 22:31–32","Ephesians 6:16","1 John 5:4–5"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]},{"printed":"Ephesians 6:16","osis":["Eph.6.16"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"growing up in many to the attainment of a full assurance through Christ,","proofs":["Hebrews 6:11–12","Hebrews 10:22","Colossians 2:2"],"refs":[{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Hebrews 10:22","osis":["Heb.10.22"]},{"printed":"Colossians 2:2","osis":["Col.2.2"]}],"note":null},{"text":"who is both the Author and finisher of our faith.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"relations":{"lbcf1677":["14.3"],"lbcf1689":["14.3"],"savoy1658":["14.3"],"wcf1646-modernized":["14.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is","position":2},{"text":"often and","position":null},{"text":"waies","position":null},{"text":"but","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"is","position":2},{"text":"often and","position":null},{"text":"waies","position":null},{"text":"but","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is","position":2},{"text":"often and","position":null},{"text":"waies","position":null},{"text":"but","position":null}]}],"page":null,"leaf":null}]},{"number":15,"title":"Of Repentance unto life","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Repentance unto life, is an evangelicall grace, the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of faith in Christ.","segments":[{"text":"Repentance unto life, is an evangelicall grace,","proofs":["Zechariah 12:10","Acts 11:18"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of faith in Christ.","proofs":["Luke 24:47","Mark 1:15","Acts 10:21"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"Mark 1:15","osis":["Mark.1.15"]},{"printed":"Acts 10:21","osis":["Acts.10.21"]}],"note":null}],"relations":{"lbcf1677":["15.1","15.2","15.3","15.4","15.5"],"lbcf1689":["15.1","15.2","15.3","15.4","15.5"],"savoy1658":["15.1","15.2","15.3","15.4","15.5"],"wcf1646-modernized":["15.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the Doctrine whereof is to be preached","position":null},{"text":"every Minister","position":null},{"text":"Gospel, as well as that","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"the Doctrine whereof is to be preached","position":null},{"text":"every Minister","position":null},{"text":"Gospel, as well as that","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the Doctrine whereof is to be preached","position":null},{"text":"every Minister","position":null},{"text":"Gospel, as well as that","position":null}]}],"page":null,"leaf":null},{"id":"15.2","chapter":15,"number":2,"text":"By it, a sinner, out of the sight and sense not only of the danger, but also of the filthinesse and odiousnesse of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with him in all the wayes of his Commandements.","segments":[{"text":"By it, a sinner, out of the sight and sense not only of the danger, but also of the filthinesse and odiousnesse of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God,","proofs":["Ezekiel 18:30–31","Ezekiel 36:31","Isaiah 30:22","Psalm 51:4","Jeremiah 31:18–19","Joel 2:12–13","Amos 5:15","Psalm 119:128","2 Corinthians 7:11"],"refs":[{"printed":"Ezekiel 18:30–31","osis":["Ezek.18.30-Ezek.18.31"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]},{"printed":"Psalm 51:4","osis":["Ps.51.4"]},{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]},{"printed":"Amos 5:15","osis":["Amos.5.15"]},{"printed":"Psalm 119:128","osis":["Ps.119.128"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"purposing and endeavouring to walk with him in all the wayes of his Commandements.","proofs":["Psalm 119:6","Psalm 119:59","Psalm 119:106","Luke 1:6","2 Kings 23:25"],"refs":[{"printed":"Psalm 119:6","osis":["Ps.119.6"]},{"printed":"Psalm 119:59","osis":["Ps.119.59"]},{"printed":"Psalm 119:106","osis":["Ps.119.106"]},{"printed":"Luke 1:6","osis":["Luke.1.6"]},{"printed":"2 Kings 23:25","osis":["2Kgs.23.25"]}],"note":null}],"relations":{"lbcf1677":["15.1","15.2","15.3","15.4","15.5"],"lbcf1689":["15.1","15.2","15.3","15.4","15.5"],"savoy1658":["15.1","15.2","15.3","15.4","15.5"],"wcf1646-modernized":["15.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"By it, a sinner, out","position":null},{"text":"sight and sense not only of the danger, but also of the filthinesse and odiousnesse of his sins, as contrary to the holy nature, and righteous Law of God; 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and, upon the apprehension of his mercy in Christ to such","position":null},{"text":"penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with him","position":null},{"text":"all","position":2},{"text":"wayes","position":null},{"text":"Commandements.","position":null}]}],"page":null,"leaf":null},{"id":"15.3","chapter":15,"number":3,"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of Gods free grace in Christ; yet is it of such necessity to all sinners, that none may expect pardon without it.","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof,","proofs":["Ezekiel 36:31–32","Ezekiel 16:61–63"],"refs":[{"printed":"Ezekiel 36:31–32","osis":["Ezek.36.31-Ezek.36.32"]},{"printed":"Ezekiel 16:61–63","osis":["Ezek.16.61-Ezek.16.63"]}],"note":null},{"text":"which is the act of Gods free grace in Christ;","proofs":["Hosea 14:2","Hosea 14:4","Romans 3:24","Ephesians 1:7"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]},{"printed":"Hosea 14:4","osis":["Hos.14.4"]},{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"yet is it of such necessity to all sinners, that none may expect pardon without it.","proofs":["Luke 13:3","Luke 13:5","Acts 17:30–31"],"refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]},{"printed":"Luke 13:5","osis":["Luke.13.5"]},{"printed":"Acts 17:30–31","osis":["Acts.17.30-Acts.17.31"]}],"note":null}],"relations":{"lbcf1677":["15.1","15.2","15.3","15.4","15.5"],"lbcf1689":["15.1","15.2","15.3","15.4","15.5"],"savoy1658":["15.1","15.2","15.3","15.4","15.5"],"wcf1646-modernized":["15.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause","position":null},{"text":"pardon thereof, which is","position":null},{"text":"act","position":2},{"text":"Gods free","position":null},{"text":"yet is","position":null},{"text":"such necessity to all sinners, that none may expect pardon without","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause","position":null},{"text":"pardon thereof, which is","position":null},{"text":"act","position":2},{"text":"Gods free","position":null},{"text":"yet is","position":null},{"text":"such necessity to all sinners, that none may expect pardon without","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause","position":null},{"text":"pardon thereof, which is","position":null},{"text":"act","position":2},{"text":"Gods free","position":null},{"text":"yet is","position":null},{"text":"such necessity to all sinners, that none may expect pardon without","position":null}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.","segments":[{"text":"As there is no sin so small, but it deserves damnation;","proofs":["Romans 6:23","Romans 5:12","Matthew 12:36"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"note":null},{"text":"so there is no sin so great, that it can bring damnation upon those who truly repent.","proofs":["Isaiah 55:7","Romans 8:1","Isaiah 1:16","Isaiah 1:18"],"refs":[{"printed":"Isaiah 55:7","osis":["Isa.55.7"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"Isaiah 1:16","osis":["Isa.1.16"]},{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"note":null}],"relations":{"lbcf1677":["15.1","15.2","15.3","15.4","15.5"],"lbcf1689":["15.1","15.2","15.3","15.4","15.5"],"savoy1658":["15.1","15.2","15.3","15.4","15.5"],"wcf1646-modernized":["15.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"so","position":2},{"text":"can","position":null},{"text":"upon those who truly","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"so","position":2},{"text":"can","position":null},{"text":"upon those","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"so","position":2},{"text":"can","position":null},{"text":"upon those who truly","position":null}]}],"page":null,"leaf":null},{"id":"15.5","chapter":15,"number":5,"text":"Men ought not to content themselves with a generall repentance, but it is every mans duty to endeavour to repent of his particular sins, particularly.","segments":[{"text":"Men ought not to content themselves with a generall repentance, but it is every mans duty to endeavour to repent of his particular sins, particularly.","proofs":["Psalm 19:13","Luke 19:8","1 Timothy 1:13","1 Timothy 1:15"],"refs":[{"printed":"Psalm 19:13","osis":["Ps.19.13"]},{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]},{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"note":null}],"relations":{"lbcf1677":["15.1","15.2","15.3","15.4","15.5"],"lbcf1689":["15.1","15.2","15.3","15.4","15.5"],"savoy1658":["15.1","15.2","15.3","15.4","15.5"],"wcf1646-modernized":["15.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Men ought","position":null},{"text":"to content themselves","position":null},{"text":"generall","position":null},{"text":"but","position":null},{"text":"endeavour to","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Men ought","position":null},{"text":"to content themselves","position":null},{"text":"generall","position":null},{"text":"but","position":null},{"text":"endeavour to","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Men ought","position":null},{"text":"to content themselves","position":null},{"text":"generall","position":null},{"text":"but","position":null},{"text":"endeavour to","position":null}]}],"page":null,"leaf":null},{"id":"15.6","chapter":15,"number":6,"text":"As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall finde mercy: so, he that scandalizeth his Brother, or the Church of Christ, ought to be willing by a private or publique confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.","segments":[{"text":"As every man is bound to make private confession of his sins to God, praying for the pardon thereof;","proofs":["Psalm 51:4–5","Psalm 51:7","Psalm 51:9","Psalm 51:14","Psalm 32:5–6"],"refs":[{"printed":"Psalm 51:4–5","osis":["Ps.51.4-Ps.51.5"]},{"printed":"Psalm 51:7","osis":["Ps.51.7"]},{"printed":"Psalm 51:9","osis":["Ps.51.9"]},{"printed":"Psalm 51:14","osis":["Ps.51.14"]},{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]}],"note":null},{"text":"upon which, and the forsaking of them, he shall finde mercy:","proofs":["Proverbs 28:13","1 John 1:9"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]},{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null},{"text":"so, he that scandalizeth his Brother, or the Church of Christ, ought to be willing by a private or publique confession, and sorrow for his sin, to declare his repentance to those that are offended,","proofs":["James 5:16","Luke 17:3–4","Joshua 7:19","Psalm 51"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]},{"printed":"Luke 17:3–4","osis":["Luke.17.3-Luke.17.4"]},{"printed":"Joshua 7:19","osis":["Josh.7.19"]},{"printed":"Psalm 51","osis":["Ps.51"]}],"note":null},{"text":"who are thereupon to be reconciled to him, and in love to receive him.","proofs":["2 Corinthians 2:8"],"refs":[{"printed":"2 Corinthians 2:8","osis":["2Cor.2.8"]}],"note":null}],"relations":{"lbcf1677":["15.1","15.2","15.3","15.4","15.5"],"lbcf1689":["15.1","15.2","15.3","15.4","15.5"],"savoy1658":["15.1","15.2","15.3","15.4","15.5"],"wcf1646-modernized":["15.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"As every man is bound to make private confession","position":null},{"text":"his sins to God, praying for","position":null},{"text":"pardon thereof; 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upon which,","position":null},{"text":"forsaking","position":null},{"text":"them, he shall finde mercy: so, he that scandalizeth his Brother, or","position":null},{"text":"Church of Christ, ought to be willing by a private or publique confession,","position":null},{"text":"sorrow for","position":null},{"text":"declare his","position":null},{"text":"to those that are offended, who are thereupon","position":null},{"text":"reconciled to him,","position":null},{"text":"in love","position":null},{"text":"receive him.","position":null}]}],"page":null,"leaf":null}]},{"number":16,"title":"Of Good Works","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Good Works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blinde zeal, or upon any pretence of good intention.","segments":[{"text":"Good Works are only such as God hath commanded in his holy Word,","proofs":["Micah 6:8","Romans 12:2","Hebrews 13:21"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"Romans 12:2","osis":["Rom.12.2"]},{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null},{"text":"and not such as, without the warrant thereof, are devised by men, out of blinde zeal, or upon any pretence of good intention.","proofs":["Matthew 15:9","Isaiah 29:13","1 Peter 1:18","Romans 10:2","John 16:2","1 Samuel 15:21–23"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]},{"printed":"Romans 10:2","osis":["Rom.10.2"]},{"printed":"John 16:2","osis":["John.16.2"]},{"printed":"1 Samuel 15:21–23","osis":["1Sam.15.21-1Sam.15.23"]}],"note":null}],"relations":{"lbcf1677":["16.1"],"lbcf1689":["16.1"],"savoy1658":["16.1"],"wcf1646-modernized":["16.1"]},"diffs":[],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good works, done in obedience to Gods Commandments, are the fruits and evidences of a true and lively faith: and, by them, Beleevers manifest their thankfullnesse, strengthen their assurance, edifie their Brethren, adorn the profession of the Gospel, stop the mouthes of the adversaries, and glorifie God, whose workmanship they are, created in Christ Jesus thereunto; that, having their fruit unto holinesse, they may have the end, eternall life.","segments":[{"text":"These good works, done in obedience to Gods Commandments, are the fruits and evidences of a true and lively faith:","proofs":["James 2:18","James 2:22"],"refs":[{"printed":"James 2:18","osis":["Jas.2.18"]},{"printed":"James 2:22","osis":["Jas.2.22"]}],"note":null},{"text":"and, by them, Beleevers manifest their thankfullnesse,","proofs":["Psalm 116:12–13","1 Peter 2:9"],"refs":[{"printed":"Psalm 116:12–13","osis":["Ps.116.12-Ps.116.13"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"strengthen their assurance,","proofs":["1 John 2:3","1 John 2:5","2 Peter 1:5–10"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"1 John 2:5","osis":["1John.2.5"]},{"printed":"2 Peter 1:5–10","osis":["2Pet.1.5-2Pet.1.10"]}],"note":null},{"text":"edifie their Brethren,","proofs":["2 Corinthians 9:2","Matthew 5:16"],"refs":[{"printed":"2 Corinthians 9:2","osis":["2Cor.9.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"adorn the profession of the Gospel,","proofs":["Titus 2:5","Titus 2:9–12","1 Timothy 6:1"],"refs":[{"printed":"Titus 2:5","osis":["Titus.2.5"]},{"printed":"Titus 2:9–12","osis":["Titus.2.9-Titus.2.12"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null},{"text":"stop the mouthes of the adversaries,","proofs":["1 Peter 2:15"],"refs":[{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]}],"note":null},{"text":"and glorifie God,","proofs":["1 Peter 2:12","Philippians 1:11","John 15:8"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]},{"printed":"Philippians 1:11","osis":["Phil.1.11"]},{"printed":"John 15:8","osis":["John.15.8"]}],"note":null},{"text":"whose workmanship they are, created in Christ Jesus thereunto;","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"that, having their fruit unto holinesse, they may have the end, eternall life.","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null}],"relations":{"lbcf1677":["16.2"],"lbcf1689":["16.2"],"savoy1658":["16.2"],"wcf1646-modernized":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to doe good works, is not at all of themselves, but wholly from the Spirit of Christ. And that they may be inabled thereunto, besides the graces they have already received, there is required an actuall influence of the same holy Spirit, to work in them to will and to doe, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unlesse, upon a speciall motion of the Spirit; but, they ought to be diligent in stirring up the grace of God that is in them.","segments":[{"text":"Their ability to doe good works, is not at all of themselves, but wholly from the Spirit of Christ.","proofs":["John 15:4–5","Ezekiel 36:26–27"],"refs":[{"printed":"John 15:4–5","osis":["John.15.4-John.15.5"]},{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"And that they may be inabled thereunto, besides the graces they have already received, there is required an actuall influence of the same holy Spirit, to work in them to will and to doe, of his good pleasure:","proofs":["Philippians 2:13","Philippians 4:13","2 Corinthians 3:5"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Philippians 4:13","osis":["Phil.4.13"]},{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unlesse, upon a speciall motion of the Spirit; but, they ought to be diligent in stirring up the grace of God that is in them.","proofs":["Philippians 2:12","Hebrews 6:11–12","2 Peter 1:3","2 Peter 1:5","2 Peter 1:10–11","Isaiah 64:7","2 Timothy 1:6","Acts 26:6–7","Jude 20–21"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"2 Peter 1:3","osis":["2Pet.1.3"]},{"printed":"2 Peter 1:5","osis":["2Pet.1.5"]},{"printed":"2 Peter 1:10–11","osis":["2Pet.1.10-2Pet.1.11"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]},{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]},{"printed":"Acts 26:6–7","osis":["Acts.26.6-Acts.26.7"]},{"printed":"Jude 20–21","osis":["Jude.1.20-Jude.1.21"]}],"note":null}],"relations":{"lbcf1677":["16.3"],"lbcf1689":["16.3"],"savoy1658":["16.3"],"wcf1646-modernized":["16.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"required","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"required","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They, who in their obedience, attain to the greatest height, which is possible in this life, are so farre from being able to supererogate, and to doe more than God requires, as that they fall short of much which in duty they are bound to doe.","segments":[{"text":"They, who in their obedience, attain to the greatest height, which is possible in this life, are so farre from being able to supererogate, and to doe more than God requires, as that they fall short of much which in duty they are bound to doe.","proofs":["Luke 17:10","Nehemiah 13:22","Job 9:2–3","Galatians 5:17"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Nehemiah 13:22","osis":["Neh.13.22"]},{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1677":["16.4"],"lbcf1689":["16.4"],"savoy1658":["16.4"],"wcf1646-modernized":["16.4"]},"diffs":[{"source":"savoy1658","type":"later","segments":[{"text":"than","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"e","position":17},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot, by our best Works, merit pardon of sin, or eternall life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and, the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfie for the debt of our former sins, but, when we have done all we can, we have done but our duty, and are unprofitable servants; and, because, as they are good, they proceed from his Spirit; and, as they are wrought by us, they are defiled, and mixed with so much weaknesse and imperfection, that they cannot endure the severity of Gods judgement.","segments":[{"text":"We cannot, by our best Works, merit pardon of sin, or eternall life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and, the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfie for the debt of our former sins,","proofs":["Romans 3:20","Romans 4:2","Romans 4:4","Romans 4:6","Ephesians 2:8–9","Titus 3:5–7","Romans 8:18","Psalm 16:2","Job 22:2–3","Job 35:7–8"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Romans 4:2","osis":["Rom.4.2"]},{"printed":"Romans 4:4","osis":["Rom.4.4"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Titus 3:5–7","osis":["Titus.3.5-Titus.3.7"]},{"printed":"Romans 8:18","osis":["Rom.8.18"]},{"printed":"Psalm 16:2","osis":["Ps.16.2"]},{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]}],"note":null},{"text":"but, when we have done all we can, we have done but our duty, and are unprofitable servants;","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"and, because, as they are good, they proceed from his Spirit;","proofs":["Galatians 5:21","Galatians 5:23"],"refs":[{"printed":"Galatians 5:21","osis":["Gal.5.21"]},{"printed":"Galatians 5:23","osis":["Gal.5.23"]}],"note":null},{"text":"and, as they are wrought by us, they are defiled, and mixed with so much weaknesse and imperfection, that they cannot endure the severity of Gods judgement.","proofs":["Isaiah 64:6","Galatians 5:17","Romans 7:15","Romans 7:18","Psalm 143:2","Psalm 130:3"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:15","osis":["Rom.7.15"]},{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]},{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null}],"relations":{"lbcf1677":["16.5"],"lbcf1689":["16.5"],"savoy1658":["16.5"],"wcf1646-modernized":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding, the persons of Beleevers being accepted through Christ, their good workes also are accepted in him, not as though they were in this life wholy unblameable and unreproveable in Gods sight; but that, he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many weaknesses and imperfections.","segments":[{"text":"Yet notwithstanding, the persons of Beleevers being accepted through Christ, their good workes also are accepted in him,","proofs":["Ephesians 1:6","1 Peter 2:5","Exodus 28:38","Genesis 4:4","Hebrews 11:4"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"Exodus 28:38","osis":["Exod.28.38"]},{"printed":"Genesis 4:4","osis":["Gen.4.4"]},{"printed":"Hebrews 11:4","osis":["Heb.11.4"]}],"note":null},{"text":"not as though they were in this life wholy unblameable and unreproveable in Gods sight;","proofs":["Job 9:20","Psalm 143:2"],"refs":[{"printed":"Job 9:20","osis":["Job.9.20"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null},{"text":"but that, he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many weaknesses and imperfections.","proofs":["Hebrews 13:20–21","2 Corinthians 8:12","Hebrews 6:10","Matthew 25:21","Matthew 25:23"],"refs":[{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"2 Corinthians 8:12","osis":["2Cor.8.12"]},{"printed":"Hebrews 6:10","osis":["Heb.6.10"]},{"printed":"Matthew 25:21","osis":["Matt.25.21"]},{"printed":"Matthew 25:23","osis":["Matt.25.23"]}],"note":null}],"relations":{"lbcf1677":["16.6"],"lbcf1689":["16.6"],"savoy1658":["16.6"],"wcf1646-modernized":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves, and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor, to a right end, the glory of God; they are therefore sinfull, and cannot please God, or make a man meet to receive grace from God. And yet, their neglect of them is more sinfull, and displeasing unto God.","segments":[{"text":"Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves, and others:","proofs":["2 Kings 10:30–31","1 Kings 21:27","1 Kings 21:29","Philippians 1:15–16","Philippians 1:18"],"refs":[{"printed":"2 Kings 10:30–31","osis":["2Kgs.10.30-2Kgs.10.31"]},{"printed":"1 Kings 21:27","osis":["1Kgs.21.27"]},{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]},{"printed":"Philippians 1:15–16","osis":["Phil.1.15-Phil.1.16"]},{"printed":"Philippians 1:18","osis":["Phil.1.18"]}],"note":null},{"text":"yet, because they proceed not from an heart purified by faith;","proofs":["Genesis 4:5","Hebrews 11:4","Hebrews 11:6"],"refs":[{"printed":"Genesis 4:5","osis":["Gen.4.5"]},{"printed":"Hebrews 11:4","osis":["Heb.11.4"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"nor are done in a right manner, according to the Word;","proofs":["1 Corinthians 13:3","Isaiah 1:12"],"refs":[{"printed":"1 Corinthians 13:3","osis":["1Cor.13.3"]},{"printed":"Isaiah 1:12","osis":["Isa.1.12"]}],"note":null},{"text":"nor, to a right end, the glory of God;","proofs":["Matthew 6:2","Matthew 6:5","Matthew 6:16"],"refs":[{"printed":"Matthew 6:2","osis":["Matt.6.2"]},{"printed":"Matthew 6:5","osis":["Matt.6.5"]},{"printed":"Matthew 6:16","osis":["Matt.6.16"]}],"note":null},{"text":"they are therefore sinfull, and cannot please God, or make a man meet to receive grace from God.","proofs":["Haggai 2:14","Titus 1:15","Amos 5:21–22","Hosea 1:4","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Haggai 2:14","osis":["Hag.2.14"]},{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Hosea 1:4","osis":["Hos.1.4"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"And yet, their neglect of them is more sinfull, and displeasing unto God.","proofs":["Psalm 14:4","Psalm 36:3","Job 21:14–15","Matthew 25:41–43","Matthew 25:45","Matthew 23:23"],"refs":[{"printed":"Psalm 14:4","osis":["Ps.14.4"]},{"printed":"Psalm 36:3","osis":["Ps.36.3"]},{"printed":"Job 21:14–15","osis":["Job.21.14-Job.21.15"]},{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]},{"printed":"Matthew 25:45","osis":["Matt.25.45"]},{"printed":"Matthew 23:23","osis":["Matt.23.23"]}],"note":null}],"relations":{"lbcf1677":["16.7"],"lbcf1689":["16.7"],"savoy1658":["16.7"],"wcf1646-modernized":["16.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"an","position":4},{"text":"therefore","position":null},{"text":"unto","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"an","position":4}]},{"source":"lbcf1677","type":"later","segments":[{"text":"an","position":4},{"text":"unto","position":null}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of the Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally, nor finally, fall away from the state of Grace: but shall certainly persevere therein to the end, and be eternally saved.","segments":[{"text":"They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally, nor finally, fall away from the state of Grace: but shall certainly persevere therein to the end, and be eternally saved.","proofs":["Philippians 1:6","2 Peter 1:10","John 10:28–29","1 John 3:9","1 Peter 1:5","1 Peter 1:9"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]},{"printed":"1 Peter 1:9","osis":["1Pet.1.9"]}],"note":null}],"relations":{"lbcf1677":["17.1"],"lbcf1689":["17.1"],"savoy1658":["17.1"],"wcf1646-modernized":["17.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"They,","position":null},{"text":"his","position":1},{"text":"away","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"They,","position":null},{"text":"his","position":1},{"text":"away","position":null}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit, and intercession of Jesus Christ; the abiding of the Spirit, and of the seed of God within them; and the nature of the Covenant of Grace: from all which, ariseth also the certainty, and infallibility thereof.","segments":[{"text":"This Perseverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father;","proofs":["2 Timothy 2:18–19","Jeremiah 31:3"],"refs":[{"printed":"2 Timothy 2:18–19","osis":["2Tim.2.18-2Tim.2.19"]},{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"note":null},{"text":"upon the efficacy of the merit, and intercession of Jesus Christ;","proofs":["Hebrews 10:10","Hebrews 10:14","Hebrews 13:20–21","Hebrews 9:12–15","Romans 8:33–39","John 17:11","John 17:24","Luke 22:32","Hebrews 7:25"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"Hebrews 9:12–15","osis":["Heb.9.12-Heb.9.15"]},{"printed":"Romans 8:33–39","osis":["Rom.8.33-Rom.8.39"]},{"printed":"John 17:11","osis":["John.17.11"]},{"printed":"John 17:24","osis":["John.17.24"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"the abiding of the Spirit, and of the seed of God within them;","proofs":["John 14:16–17","1 John 2:27","1 John 3:9"],"refs":[{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]},{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"and the nature of the Covenant of Grace:","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null},{"text":"from all which, ariseth also the certainty, and infallibility thereof.","proofs":["John 10:28","2 Thessalonians 3:3","1 John 2:19"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"2 Thessalonians 3:3","osis":["2Thess.3.3"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"relations":{"lbcf1677":["17.2"],"lbcf1689":["17.2"],"savoy1658":["17.2"],"wcf1646-modernized":["17.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":11},{"text":"of","position":8}]},{"source":"savoy1658","type":"later","segments":[{"text":"flowing","position":null},{"text":"the","position":11}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":11},{"text":"and of","position":null}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"Neverthelesse, they may, through the temptations of Satan and of the World, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incurre Gods displeasure, and grieve his holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardned, and their consciences wounded, hurt, and scandalize others, and bring temporall judgements upon themselves.","segments":[{"text":"Neverthelesse, they may, through the temptations of Satan and of the World, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins;","proofs":["Matthew 26:70","Matthew 26:72","Matthew 26:74"],"refs":[{"printed":"Matthew 26:70","osis":["Matt.26.70"]},{"printed":"Matthew 26:72","osis":["Matt.26.72"]},{"printed":"Matthew 26:74","osis":["Matt.26.74"]}],"note":null},{"text":"and, for a time, continue therein:","proofs":["Psalm 51:14"],"refs":[{"printed":"Psalm 51:14","osis":["Ps.51.14"]}],"note":null},{"text":"whereby they incurre Gods displeasure,","proofs":["Isaiah 64:5","Isaiah 64:7","Isaiah 64:9","2 Samuel 11:27"],"refs":[{"printed":"Isaiah 64:5","osis":["Isa.64.5"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]},{"printed":"Isaiah 64:9","osis":["Isa.64.9"]},{"printed":"2 Samuel 11:27","osis":["2Sam.11.27"]}],"note":null},{"text":"and grieve his holy Spirit,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"come to be deprived of some measure of their graces and comforts,","proofs":["Psalm 51:8","Psalm 51:10","Psalm 51:12","Revelation 2:4","Song of Solomon 5:2–4","Song of Solomon 5:6"],"refs":[{"printed":"Psalm 51:8","osis":["Ps.51.8"]},{"printed":"Psalm 51:10","osis":["Ps.51.10"]},{"printed":"Psalm 51:12","osis":["Ps.51.12"]},{"printed":"Revelation 2:4","osis":["Rev.2.4"]},{"printed":"Song of Solomon 5:2–4","osis":["Song.5.2-Song.5.4"]},{"printed":"Song of Solomon 5:6","osis":["Song.5.6"]}],"note":null},{"text":"have their hearts hardned,","proofs":["Isaiah 63:17","Mark 6:52","Mark 16:14"],"refs":[{"printed":"Isaiah 63:17","osis":["Isa.63.17"]},{"printed":"Mark 6:52","osis":["Mark.6.52"]},{"printed":"Mark 16:14","osis":["Mark.16.14"]}],"note":null},{"text":"and their consciences wounded,","proofs":["Psalm 32:3–4","Psalm 51:8"],"refs":[{"printed":"Psalm 32:3–4","osis":["Ps.32.3-Ps.32.4"]},{"printed":"Psalm 51:8","osis":["Ps.51.8"]}],"note":null},{"text":"hurt, and scandalize others,","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null},{"text":"and bring temporall judgements upon themselves.","proofs":["Psalm 89:31–32","1 Corinthians 11:32"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null}],"relations":{"lbcf1677":["17.3"],"lbcf1689":["17.3"],"savoy1658":["17.3"],"wcf1646-modernized":["17.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Neverthelesse,","position":null},{"text":"s","position":3},{"text":"the","position":8},{"text":"be deprived of some measure of","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Neverthelesse,","position":null},{"text":"s","position":3},{"text":"be deprived of some measure of","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Neverthelesse,","position":null},{"text":"s","position":3},{"text":"the","position":8},{"text":"be deprived of some measure of","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnall presumptions of being in the favour of God, and estate of salvation; which hope of theirs shall perish: yet, such as truly beleeve in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed.","segments":[{"text":"Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnall presumptions of being in the favour of God, and estate of salvation;","proofs":["Job 8:13–14","Micah 3:11","Deuteronomy 29:19","John 8:41"],"refs":[{"printed":"Job 8:13–14","osis":["Job.8.13-Job.8.14"]},{"printed":"Micah 3:11","osis":["Mic.3.11"]},{"printed":"Deuteronomy 29:19","osis":["Deut.29.19"]},{"printed":"John 8:41","osis":["John.8.41"]}],"note":null},{"text":"which hope of theirs shall perish:","proofs":["Matthew 7:22–23"],"refs":[{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"yet, such as truly beleeve in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace,","proofs":["1 John 2:3","1 John 3:14","1 John 3:18–19","1 John 3:21","1 John 3:24","1 John 5:13"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"1 John 3:14","osis":["1John.3.14"]},{"printed":"1 John 3:18–19","osis":["1John.3.18-1John.3.19"]},{"printed":"1 John 3:21","osis":["1John.3.21"]},{"printed":"1 John 3:24","osis":["1John.3.24"]},{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null},{"text":"and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed.","proofs":["Romans 5:2","Romans 5:5"],"refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]},{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null}],"relations":{"lbcf1677":["18.1"],"lbcf1689":["18.1"],"savoy1658":["18.1"],"wcf1646-modernized":["18.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"hypocrites","position":null},{"text":"e","position":19}]},{"source":"savoy1658","type":"later","segments":[{"text":"hypocrites","position":null},{"text":"e","position":19}]},{"source":"lbcf1677","type":"later","segments":[{"text":"hypocrites","position":null},{"text":"e","position":19}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This certainty is not a bare conjecturall and probable perswasion, grounded upon a fallible hope; but, an infallible assurance of faith, founded, upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.","segments":[{"text":"This certainty is not a bare conjecturall and probable perswasion, grounded upon a fallible hope;","proofs":["Hebrews 6:11","Hebrews 6:19"],"refs":[{"printed":"Hebrews 6:11","osis":["Heb.6.11"]},{"printed":"Hebrews 6:19","osis":["Heb.6.19"]}],"note":null},{"text":"but, an infallible assurance of faith, founded, upon the divine truth of the promises of salvation,","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"the inward evidence of those graces unto which these promises are made,","proofs":["2 Peter 1:4–5","2 Peter 1:10–11","1 John 2:3","1 John 3:14","2 Corinthians 1:12"],"refs":[{"printed":"2 Peter 1:4–5","osis":["2Pet.1.4-2Pet.1.5"]},{"printed":"2 Peter 1:10–11","osis":["2Pet.1.10-2Pet.1.11"]},{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"1 John 3:14","osis":["1John.3.14"]},{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null},{"text":"the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God:","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.","proofs":["Ephesians 3:13–14","Ephesians 4:30","2 Corinthians 1:21–22"],"refs":[{"printed":"Ephesians 3:13–14","osis":["Eph.3.13-Eph.3.14"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]},{"printed":"2 Corinthians 1:21–22","osis":["2Cor.1.21-2Cor.1.22"]}],"note":null}],"relations":{"lbcf1677":["18.2"],"lbcf1689":["18.2"],"savoy1658":["18.2"],"wcf1646-modernized":["18.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"upon","position":2},{"text":"divine truth","position":null},{"text":"promises of salvation,","position":null},{"text":"these","position":null},{"text":"which Spirit is","position":null},{"text":"earnest of our inheritance, whereby we are sealed to the day of redemption.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"upon","position":2},{"text":"divine truth","position":null},{"text":"promises of salvation,","position":null},{"text":"these","position":null},{"text":"testimony","position":null},{"text":"of Adoption witnessing with","position":null},{"text":"spirits that we are","position":null},{"text":"children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"upon","position":2},{"text":"divine truth","position":null},{"text":"promises of salvation,","position":null},{"text":"these","position":null},{"text":"which Spirit is","position":null},{"text":"earnest of our inheritance, whereby we are sealed to the day of redemption.","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible assurance doth not so belong to the essence of faith, but that a true beleever may wait long, and conflict with many difficulties before he be partaker of it: yet, being inabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary meanes, attain thereunto. And therefore it is the duty of every one, to give all diligence to make his calling and election sure; that thereby his heart may be inlarged in peace and joy in the holy Ghost, in love and thankfullnes to God, and in strength and chearfullnes in the duties of obedience, the proper fruits of this assurance: so farre is it, from inclining men to loosenesse.","segments":[{"text":"This infallible assurance doth not so belong to the essence of faith, but that a true beleever may wait long, and conflict with many difficulties before he be partaker of it:","proofs":["1 John 5:13","Isaiah 50:10","Mark 9:24","Psalm 88","Psalm 77:1–12"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Mark 9:24","osis":["Mark.9.24"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"Psalm 77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null},{"text":"yet, being inabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary meanes, attain thereunto.","proofs":["1 Corinthians 2:12","1 John 4:13","Hebrews 6:11–12","Ephesians 3:17–19"],"refs":[{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Ephesians 3:17–19","osis":["Eph.3.17-Eph.3.19"]}],"note":null},{"text":"And therefore it is the duty of every one, to give all diligence to make his calling and election sure;","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"that thereby his heart may be inlarged in peace and joy in the holy Ghost, in love and thankfullnes to God, and in strength and chearfullnes in the duties of obedience, the proper fruits of this assurance:","proofs":["Romans 5:1–2","Romans 5:5","Romans 14:17","Romans 15:13","Ephesians 1:3–4","Psalm 4:6–7","Psalm 119:32"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"Romans 5:5","osis":["Rom.5.5"]},{"printed":"Romans 14:17","osis":["Rom.14.17"]},{"printed":"Romans 15:13","osis":["Rom.15.13"]},{"printed":"Ephesians 1:3–4","osis":["Eph.1.3-Eph.1.4"]},{"printed":"Psalm 4:6–7","osis":["Ps.4.6-Ps.4.7"]},{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"so farre is it, from inclining men to loosenesse.","proofs":["1 John 2:1–2","Romans 6:1–2","Titus 2:11–12","Titus 2:14","2 Corinthians 7:1","Romans 8:1","Romans 8:12","1 John 3:2–3","Psalm 130:4","1 John 1:6–7"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]},{"printed":"Titus 2:14","osis":["Titus.2.14"]},{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"Romans 8:12","osis":["Rom.8.12"]},{"printed":"1 John 3:2–3","osis":["1John.3.2-1John.3.3"]},{"printed":"Psalm 130:4","osis":["Ps.130.4"]},{"printed":"1 John 1:6–7","osis":["1John.1.6-1John.1.7"]}],"note":null}],"relations":{"lbcf1677":["18.3"],"lbcf1689":["18.3"],"savoy1658":["18.3"],"wcf1646-modernized":["18.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"ordinary","position":2},{"text":"his","position":2},{"text":"Ghost,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"ordinary","position":2},{"text":"his","position":2},{"text":"Ghost,","position":null}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True beleevers may have the assurance of their salvation divers wayes shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some speciall sin, which woundeth the conscience, and grieveth the spirit; by, some sudden, or vehement temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him to walk in darknesse and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this Assurance may, in due time, be revived; & by the which, in the mean time, they are supported from utter despair.","segments":[{"text":"True beleevers may have the assurance of their salvation divers wayes shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some speciall sin, which woundeth the conscience, and grieveth the spirit; by, some sudden, or vehement temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him to walk in darknesse and to have no light:","proofs":["Song of Solomon 5:2–3","Song of Solomon 5:6","Psalm 51:8","Psalm 51:12","Psalm 51:14","Ephesians 4:30–31","Psalm 77:1–10","Matthew 26:69–72","Psalm 31:22","Psalm 88","Isaiah 50:10"],"refs":[{"printed":"Song of Solomon 5:2–3","osis":["Song.5.2-Song.5.3"]},{"printed":"Song of Solomon 5:6","osis":["Song.5.6"]},{"printed":"Psalm 51:8","osis":["Ps.51.8"]},{"printed":"Psalm 51:12","osis":["Ps.51.12"]},{"printed":"Psalm 51:14","osis":["Ps.51.14"]},{"printed":"Ephesians 4:30–31","osis":["Eph.4.30-Eph.4.31"]},{"printed":"Psalm 77:1–10","osis":["Ps.77.1-Ps.77.10"]},{"printed":"Matthew 26:69–72","osis":["Matt.26.69-Matt.26.72"]},{"printed":"Psalm 31:22","osis":["Ps.31.22"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this Assurance may, in due time, be revived;","proofs":["1 John 3:9","Luke 22:32","Job 13:15","Psalm 73:15","Psalm 51:8","Psalm 51:12","Isaiah 50:10"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"Job 13:15","osis":["Job.13.15"]},{"printed":"Psalm 73:15","osis":["Ps.73.15"]},{"printed":"Psalm 51:8","osis":["Ps.51.8"]},{"printed":"Psalm 51:12","osis":["Ps.51.12"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"& by the which, in the mean time, they are supported from utter despair.","proofs":["Micah 7:7–9","Jeremiah 32:40","Isaiah 54:7–10","Psalm 22:1","Psalm 88"],"refs":[{"printed":"Micah 7:7–9","osis":["Mic.7.7-Mic.7.9"]},{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]},{"printed":"Isaiah 54:7–10","osis":["Isa.54.7-Isa.54.10"]},{"printed":"Psalm 22:1","osis":["Ps.22.1"]},{"printed":"Psalm 88","osis":["Ps.88"]}],"note":null}],"relations":{"lbcf1677":["18.4"],"lbcf1689":["18.4"],"savoy1658":["18.4"],"wcf1646-modernized":["18.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"utterly","position":null},{"text":"that","position":1},{"text":"&","position":null},{"text":"supported","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"and","position":3},{"text":"never","position":null},{"text":"&","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"e","position":21},{"text":"utterly","position":null},{"text":"that","position":1},{"text":"&","position":null},{"text":"supported","position":null}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law, as a Covenant of Works, by which he bound him, and all his posterity to personall, entire, exact, and perpetuall obedience; promised life upon the fullfilling, and threatned death upon the breach of it: and indued him with power and ability to keep it.","segments":[{"text":"God gave to Adam a Law, as a Covenant of Works, by which he bound him, and all his posterity to personall, entire, exact, and perpetuall obedience; promised life upon the fullfilling, and threatned death upon the breach of it: and indued him with power and ability to keep it.","proofs":["Genesis 1:26–27","Genesis 2:17","Romans 2:14–15","Romans 10:5","Romans 5:12","Romans 5:19","Galatians 3:10","Galatians 3:12","Ecclesiastes 7:29","Job 28:28"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Job 28:28","osis":["Job.28.28"]}],"note":null}],"relations":{"lbcf1677":["19.1"],"lbcf1689":["19.1"],"savoy1658":["19.1"],"wcf1646-modernized":["19.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"as a Covenant","position":null},{"text":"Works,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"as a Covenant","position":null},{"text":"Works,","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"This Law, after his fall, continued to be a perfect rule of righteousnesse, and, as such, was delivered by God upon Mount Sinai, in ten Commandements, and written in two Tables: the four first Commandements containing our duty towards God; and the other six, our duty to man.","segments":[{"text":"This Law, after his fall, continued to be a perfect rule of righteousnesse, and, as such, was delivered by God upon Mount Sinai, in ten Commandements, and written in two Tables:","proofs":["James 1:25","James 2:8","James 2:10–12","Romans 13:8–9","Deuteronomy 5:32","Deuteronomy 10:4","Exodus 34:1"],"refs":[{"printed":"James 1:25","osis":["Jas.1.25"]},{"printed":"James 2:8","osis":["Jas.2.8"]},{"printed":"James 2:10–12","osis":["Jas.2.10-Jas.2.12"]},{"printed":"Romans 13:8–9","osis":["Rom.13.8-Rom.13.9"]},{"printed":"Deuteronomy 5:32","osis":["Deut.5.32"]},{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Exodus 34:1","osis":["Exod.34.1"]}],"note":null},{"text":"the four first Commandements containing our duty towards God; and the other six, our duty to man.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"relations":{"lbcf1677":["19.2"],"lbcf1689":["19.2"],"savoy1658":["19.2"],"wcf1646-modernized":["19.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"This","position":null},{"text":"after his fall,","position":null},{"text":"as such,","position":null},{"text":"Commandements","position":2}]},{"source":"savoy1658","type":"later","segments":[{"text":"after his fall,","position":null},{"text":"as such,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"This","position":null},{"text":"after his fall,","position":null},{"text":"and, as such,","position":null},{"text":"Commandements","position":2}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Beside this Law, commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremoniall Laws containing severall typicall Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which Ceremonial Laws are now abrogated, under the new Testament.","segments":[{"text":"Beside this Law, commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremoniall Laws containing severall typicall Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits;","proofs":["Hebrews 9","Hebrews 10:1","Galatians 4:1–3","Colossians 2:17"],"refs":[{"printed":"Hebrews 9","osis":["Heb.9"]},{"printed":"Hebrews 10:1","osis":["Heb.10.1"]},{"printed":"Galatians 4:1–3","osis":["Gal.4.1-Gal.4.3"]},{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"and partly, holding forth divers instructions of moral duties.","proofs":["1 Corinthians 5:7","2 Corinthians 6:17","Jude 23"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]},{"printed":"Jude 23","osis":["Jude.1.23"]}],"note":null},{"text":"All which Ceremonial Laws are now abrogated, under the new Testament.","proofs":["Colossians 2:14","Colossians 2:16–17","Daniel 9:27","Ephesians 2:15–16"],"refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]},{"printed":"Colossians 2:16–17","osis":["Col.2.16-Col.2.17"]},{"printed":"Daniel 9:27","osis":["Dan.9.27"]},{"printed":"Ephesians 2:15–16","osis":["Eph.2.15-Eph.2.16"]}],"note":null}],"relations":{"lbcf1677":["19.3"],"lbcf1689":["19.3"],"savoy1658":["19.3"],"wcf1646-modernized":["19.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"as a Church under age,","position":null},{"text":"are now abrogated, under","position":null},{"text":"new Testament.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"as a Church under age,","position":null},{"text":"are now abrogated, under","position":null},{"text":"new Testament.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"as a Church under age,","position":null},{"text":"are now abrogated, under","position":null},{"text":"new Testament.","position":null}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also, as a Body Politique, he gave sundry Judicial Laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.","segments":[{"text":"To them also, as a Body Politique, he gave sundry Judicial Laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.","proofs":["Exodus 21","Exodus 22:1–29","Genesis 49:10","1 Peter 2:13–14","Matthew 5:17","Matthew 5:38–39","1 Corinthians 9:8–10"],"refs":[{"printed":"Exodus 21","osis":["Exod.21"]},{"printed":"Exodus 22:1–29","osis":["Exod.22.1-Exod.22.29"]},{"printed":"Genesis 49:10","osis":["Gen.49.10"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"Matthew 5:17","osis":["Matt.5.17"]},{"printed":"Matthew 5:38–39","osis":["Matt.5.38-Matt.5.39"]},{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]}],"note":null}],"relations":{"lbcf1677":["19.4"],"lbcf1689":["19.4"],"savoy1658":["19.4"],"wcf1646-modernized":["19.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"as a Body Politique,","position":null},{"text":"other","position":null},{"text":"further than the","position":null},{"text":"thereof may require.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"as a Body Politique,","position":null},{"text":"other","position":null},{"text":"further than the","position":null},{"text":"thereof may require.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"as a Body Politique,","position":null},{"text":"other","position":null},{"text":"further than the","position":null},{"text":"thereof may require.","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law doth for ever binde all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creatour, who gave it Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation.","segments":[{"text":"The Moral Law doth for ever binde all, as well justified persons as others, to the obedience thereof;","proofs":["Romans 13:8–10","Ephesians 6:2","1 John 2:3–4","1 John 2:7–8"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"Ephesians 6:2","osis":["Eph.6.2"]},{"printed":"1 John 2:3–4","osis":["1John.2.3-1John.2.4"]},{"printed":"1 John 2:7–8","osis":["1John.2.7-1John.2.8"]}],"note":null},{"text":"and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creatour, who gave it","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation.","proofs":["Matthew 5:17–19","James 2:8","Romans 3:31"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]},{"printed":"James 2:8","osis":["Jas.2.8"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"relations":{"lbcf1677":["19.5"],"lbcf1689":["19.5"],"savoy1658":["19.5"],"wcf1646-modernized":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true Beleevers be not under the Law, as a Covenant of Works, to be thereby justified, or condemned; yet, is it of great use to them, as well as to others; in that, as a Rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly; discovering also the sinfull pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the Regenerate, to restrain their corruptions, in that it forbids sin: and, the threatnings of it serve to shew, what, even their sins, deserve; and, what afflictions, in this life, they may expect for them, although freed from the curse thereof threatned in the Law. The Promises of it, in like manner, shew them Gods approbation of obedience, and what blessings they may expect upon the performance thereof; although, not as due to them by the Law, as a Covenant of Works. So as, a mans doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law; and, not under grace.","segments":[{"text":"Although true Beleevers be not under the Law, as a Covenant of Works, to be thereby justified, or condemned;","proofs":["Romans 6:14","Galatians 2:16","Galatians 3:13","Galatians 4:4–5","Acts 13:39","Romans 8:1"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]},{"printed":"Acts 13:39","osis":["Acts.13.39"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"yet, is it of great use to them, as well as to others; in that, as a Rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly;","proofs":["Romans 7:12","Romans 7:22","Romans 7:25","Psalm 119:4–6","1 Corinthians 7:19","Galatians 5:14","Galatians 5:16","Galatians 5:18–23"],"refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]},{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"Romans 7:25","osis":["Rom.7.25"]},{"printed":"Psalm 119:4–6","osis":["Ps.119.4-Ps.119.6"]},{"printed":"1 Corinthians 7:19","osis":["1Cor.7.19"]},{"printed":"Galatians 5:14","osis":["Gal.5.14"]},{"printed":"Galatians 5:16","osis":["Gal.5.16"]},{"printed":"Galatians 5:18–23","osis":["Gal.5.18-Gal.5.23"]}],"note":null},{"text":"discovering also the sinfull pollutions of their nature, hearts, and lives;","proofs":["Romans 7:7","Romans 3:20"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]},{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin;","proofs":["James 1:23–25","Romans 7:9","Romans 7:14","Romans 7:24"],"refs":[{"printed":"James 1:23–25","osis":["Jas.1.23-Jas.1.25"]},{"printed":"Romans 7:9","osis":["Rom.7.9"]},{"printed":"Romans 7:14","osis":["Rom.7.14"]},{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"together with a clearer sight of the need they have of Christ, and the perfection of his obedience.","proofs":["Galatians 3:24","Romans 7:24–25","Romans 8:3–4"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]},{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]}],"note":null},{"text":"It is likewise of use to the Regenerate, to restrain their corruptions, in that it forbids sin:","proofs":["James 2:11","Psalm 119:101","Psalm 119:104","Psalm 119:128"],"refs":[{"printed":"James 2:11","osis":["Jas.2.11"]},{"printed":"Psalm 119:101","osis":["Ps.119.101"]},{"printed":"Psalm 119:104","osis":["Ps.119.104"]},{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"note":null},{"text":"and, the threatnings of it serve to shew, what, even their sins, deserve; and, what afflictions, in this life, they may expect for them, although freed from the curse thereof threatned in the Law.","proofs":["Ezra 9:13–14","Psalm 89:30–34"],"refs":[{"printed":"Ezra 9:13–14","osis":["Ezra.9.13-Ezra.9.14"]},{"printed":"Psalm 89:30–34","osis":["Ps.89.30-Ps.89.34"]}],"note":null},{"text":"The Promises of it, in like manner, shew them Gods approbation of obedience, and what blessings they may expect upon the performance thereof;","proofs":["Leviticus 26:1–14","2 Corinthians 6:16","Ephesians 6:2–3","Psalm 37:11","Matthew 5:5","Psalm 19:11"],"refs":[{"printed":"Leviticus 26:1–14","osis":["Lev.26.1-Lev.26.14"]},{"printed":"2 Corinthians 6:16","osis":["2Cor.6.16"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]},{"printed":"Psalm 37:11","osis":["Ps.37.11"]},{"printed":"Matthew 5:5","osis":["Matt.5.5"]},{"printed":"Psalm 19:11","osis":["Ps.19.11"]}],"note":null},{"text":"although, not as due to them by the Law, as a Covenant of Works.","proofs":["Galatians 2:16","Luke 17:10"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"So as, a mans doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law; and, not under grace.","proofs":["Romans 6:12","Romans 6:14","1 Peter 3:8–12","Psalm 34:12–16","Hebrews 12:28–29"],"refs":[{"printed":"Romans 6:12","osis":["Rom.6.12"]},{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"1 Peter 3:8–12","osis":["1Pet.3.8-1Pet.3.12"]},{"printed":"Psalm 34:12–16","osis":["Ps.34.12-Ps.34.16"]},{"printed":"Hebrews 12:28–29","osis":["Heb.12.28-Heb.12.29"]}],"note":null}],"relations":{"lbcf1677":["19.6"],"lbcf1689":["19.6"],"savoy1658":["19.6"],"wcf1646-modernized":["19.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is it","position":null},{"text":"threatned in the Law. The","position":null},{"text":"in like manner,","position":null},{"text":"al","position":4},{"text":"a","position":58}]},{"source":"savoy1658","type":"later","segments":[{"text":"is it","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is it","position":null},{"text":"threatned in the Law.","position":null},{"text":"in like manner,","position":null},{"text":"al","position":4},{"text":"a","position":58}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned Uses of the Law contrary to the grace of the Gospel, but doe sweetly comply with it; the Spirit of Christ subduing, and inabling the will of man, to do that, freely and chearfully, which the will of God, revealed in the Law, requireth to be done.","segments":[{"text":"Neither are the forementioned Uses of the Law contrary to the grace of the Gospel, but doe sweetly comply with it;","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"the Spirit of Christ subduing, and inabling the will of man, to do that, freely and chearfully, which the will of God, revealed in the Law, requireth to be done.","proofs":["Ezekiel 36:27","Hebrews 8:10","Jeremiah 31:33"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"Hebrews 8:10","osis":["Heb.8.10"]},{"printed":"Jeremiah 31:33","osis":["Jer.31.33"]}],"note":null}],"relations":{"lbcf1677":["19.7"],"lbcf1689":["19.7"],"savoy1658":["19.7"],"wcf1646-modernized":["19.7"]},"diffs":[{"source":"savoy1658","type":"later","segments":[{"text":"th","position":12}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Liberty which Christ hath purchased for Beleevers, under the Gospel, consists, in their freedome from the guilt of sin, the condemning Wrath of God, the Curse of the Moral Law; and, in their being delivered from this present evil World, bondage to Satan, and Dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free accesse to God, and their yeelding obedience unto him, not out of slavish fear, but a Childe-like love and willing minde. All which, were common also to Beleevers under the Law. But, under the New Testament, the liberty of Christians is further inlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldnesse of accesse to the Throne of Grace, and in fuller communications of the free Spirit of God, than Beleevers, under the Law, did ordinarily partake of.","segments":[{"text":"The Liberty which Christ hath purchased for Beleevers, under the Gospel, consists, in their freedome from the guilt of sin, the condemning Wrath of God, the Curse of the Moral Law;","proofs":["Titus 2:14","1 Thessalonians 1:10","Galatians 3:13"],"refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"and, in their being delivered from this present evil World, bondage to Satan, and Dominion of sin;","proofs":["Galatians 1:4","Colossians 1:13","Acts 26:18","Romans 6:14"],"refs":[{"printed":"Galatians 1:4","osis":["Gal.1.4"]},{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation;","proofs":["Romans 8:28","Psalm 119:71","1 Corinthians 15:54–57","Romans 8:1"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]},{"printed":"Psalm 119:71","osis":["Ps.119.71"]},{"printed":"1 Corinthians 15:54–57","osis":["1Cor.15.54-1Cor.15.57"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"as also, in their free accesse to God,","proofs":["Romans 5:1–2"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]}],"note":null},{"text":"and their yeelding obedience unto him, not out of slavish fear, but a Childe-like love and willing minde.","proofs":["Romans 8:14–15","1 John 4:18"],"refs":[{"printed":"Romans 8:14–15","osis":["Rom.8.14-Rom.8.15"]},{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null},{"text":"All which, were common also to Beleevers under the Law.","proofs":["Galatians 3:9","Galatians 3:14"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"note":null},{"text":"But, under the New Testament, the liberty of Christians is further inlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected;","proofs":["Galatians 4:1–3","Galatians 4:6–7","Galatians 5:1","Acts 15:10–11"],"refs":[{"printed":"Galatians 4:1–3","osis":["Gal.4.1-Gal.4.3"]},{"printed":"Galatians 4:6–7","osis":["Gal.4.6-Gal.4.7"]},{"printed":"Galatians 5:1","osis":["Gal.5.1"]},{"printed":"Acts 15:10–11","osis":["Acts.15.10-Acts.15.11"]}],"note":null},{"text":"and in greater boldnesse of accesse to the Throne of Grace,","proofs":["Hebrews 4:14","Hebrews 4:16","Hebrews 10:19–22"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]},{"printed":"Hebrews 4:16","osis":["Heb.4.16"]},{"printed":"Hebrews 10:19–22","osis":["Heb.10.19-Heb.10.22"]}],"note":null},{"text":"and in fuller communications of the free Spirit of God, than Beleevers, under the Law, did ordinarily partake of.","proofs":["John 7:38–39","2 Corinthians 3:13","2 Corinthians 3:17","2 Corinthians 3:18"],"refs":[{"printed":"John 7:38–39","osis":["John.7.38-John.7.39"]},{"printed":"2 Corinthians 3:13","osis":["2Cor.3.13"]},{"printed":"2 Corinthians 3:17","osis":["2Cor.3.17"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null}],"relations":{"lbcf1677":["21.1"],"lbcf1689":["21.1"],"savoy1658":["21.1"],"wcf1646-modernized":["20.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Moral","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Moral","position":null},{"text":"than","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Moral","position":null},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandements of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship. So that, to beleeve such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience: and the requiring of an implicite Faith, and an absolute and blinde obedience, is, to destroy Liberty of Conscience, and Reason also.","segments":[{"text":"God alone is Lord of the Conscience,","proofs":["James 4:12","Romans 14:4"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"and hath left it free from the Doctrines and Commandements of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship.","proofs":["Acts 4:19","Acts 5:29","1 Corinthians 7:23","Matthew 23:8–10","2 Corinthians 1:24","Matthew 15:9"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"Acts 5:29","osis":["Acts.5.29"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 23:8–10","osis":["Matt.23.8-Matt.23.10"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"So that, to beleeve such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience:","proofs":["Colossians 2:20","Colossians 2:22–23","Galatians 1:10","Galatians 2:4–5","Galatians 5:1"],"refs":[{"printed":"Colossians 2:20","osis":["Col.2.20"]},{"printed":"Colossians 2:22–23","osis":["Col.2.22-Col.2.23"]},{"printed":"Galatians 1:10","osis":["Gal.1.10"]},{"printed":"Galatians 2:4–5","osis":["Gal.2.4-Gal.2.5"]},{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"note":null},{"text":"and the requiring of an implicite Faith, and an absolute and blinde obedience, is, to destroy Liberty of Conscience, and Reason also.","proofs":["Romans 10:17","Romans 14:23","Isaiah 8:20","Acts 17:11","John 4:22","Hosea 5:11","Revelation 13:12","Revelation 13:16–17","Jeremiah 8:9"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"Romans 14:23","osis":["Rom.14.23"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Acts 17:11","osis":["Acts.17.11"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"Hosea 5:11","osis":["Hos.5.11"]},{"printed":"Revelation 13:12","osis":["Rev.13.12"]},{"printed":"Revelation 13:16–17","osis":["Rev.13.16-Rev.13.17"]},{"printed":"Jeremiah 8:9","osis":["Jer.8.9"]}],"note":null}],"relations":{"lbcf1677":["21.2"],"lbcf1689":["21.2"],"savoy1658":["21.2"],"wcf1646-modernized":["20.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"beside","position":null},{"text":"if matters of Faith, or Worship.","position":null},{"text":"to","position":3},{"text":"an","position":9}]},{"source":"savoy1658","type":"later","segments":[{"text":"beside","position":null},{"text":"if matters of Faith, or Worship.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"beside","position":null},{"text":"if matters of Faith, or Worship.","position":null},{"text":"to","position":3},{"text":"an","position":9}]}],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"They, who upon pretence of Christian Liberty, doe practise any sin, or cherish any lust, do thereby destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, wee might serve the Lord, without feare, in holinesse and righteousnesse before him, all the dayes of our life.","segments":[{"text":"They, who upon pretence of Christian Liberty, doe practise any sin, or cherish any lust, do thereby destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, wee might serve the Lord, without feare, in holinesse and righteousnesse before him, all the dayes of our life.","proofs":["Galatians 5:13","1 Peter 2:16","2 Peter 2:19","John 8:34","Luke 1:74–75"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]},{"printed":"2 Peter 2:19","osis":["2Pet.2.19"]},{"printed":"John 8:34","osis":["John.8.34"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"relations":{"lbcf1677":["21.3"],"lbcf1689":["21.3"],"savoy1658":["21.3"],"wcf1646-modernized":["20.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"life.","position":null}]}],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"And because the Powers which God hath ordained, and the Liberty which Christ hath purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretence of Christian Liberty, shall oppose any lawfull Power, or the lawfull exercise of it, whether it bee Civil or Ecclesiasticall, resist the Ordinance of God. And, for their publishing of such Opinions, or maintaining of such Practises, as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation; or, to the Power of Godlinesse; or, such erroneous Opinions or Practises, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the externall Peace and Order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church, and by the Power of the Civil Magistrate.","segments":[{"text":"And because the Powers which God hath ordained, and the Liberty which Christ hath purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretence of Christian Liberty, shall oppose any lawfull Power, or the lawfull exercise of it, whether it bee Civil or Ecclesiasticall, resist the Ordinance of God.","proofs":["Matthew 12:25","1 Peter 2:13–14","1 Peter 2:16","Romans 13:1–8","Hebrews 13:17"],"refs":[{"printed":"Matthew 12:25","osis":["Matt.12.25"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]},{"printed":"Romans 13:1–8","osis":["Rom.13.1-Rom.13.8"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"And, for their publishing of such Opinions, or maintaining of such Practises, as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation; or, to the Power of Godlinesse; or, such erroneous Opinions or Practises, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the externall Peace and Order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church,","proofs":["Romans 1:32","1 Corinthians 5:1","1 Corinthians 5:5","1 Corinthians 5:11","1 Corinthians 5:13","2 John 10–11","2 Thessalonians 3:14","1 Timothy 6:3–5","Titus 1:10–11","Titus 1:13","Titus 3:10","Matthew 18:15–17","1 Timothy 1:19–20","Revelation 2:2","Revelation 2:14–15","Revelation 2:20","Revelation 3:9"],"refs":[{"printed":"Romans 1:32","osis":["Rom.1.32"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]},{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]},{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]},{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"2 Thessalonians 3:14","osis":["2Thess.3.14"]},{"printed":"1 Timothy 6:3–5","osis":["1Tim.6.3-1Tim.6.5"]},{"printed":"Titus 1:10–11","osis":["Titus.1.10-Titus.1.11"]},{"printed":"Titus 1:13","osis":["Titus.1.13"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]},{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Timothy 1:19–20","osis":["1Tim.1.19-1Tim.1.20"]},{"printed":"Revelation 2:2","osis":["Rev.2.2"]},{"printed":"Revelation 2:14–15","osis":["Rev.2.14-Rev.2.15"]},{"printed":"Revelation 2:20","osis":["Rev.2.20"]},{"printed":"Revelation 3:9","osis":["Rev.3.9"]}],"note":null},{"text":"and by the Power of the Civil Magistrate.","proofs":["Deuteronomy 13:6–12","Romans 13:3–4","2 John 10–11","Ezra 7:23","Ezra 7:25–28","Revelation 17:12","Revelation 17:16–17","Nehemiah 13:15","Nehemiah 13:17","Nehemiah 13:21–22","Nehemiah 13:25","Nehemiah 13:30","2 Kings 23:5–6","2 Kings 23:9","2 Kings 23:20–21","2 Chronicles 34:33","2 Chronicles 15:12–13","2 Chronicles 15:16","Daniel 3:29","1 Timothy 2:2","Isaiah 49:23","Zechariah 13:2–3"],"refs":[{"printed":"Deuteronomy 13:6–12","osis":["Deut.13.6-Deut.13.12"]},{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"Ezra 7:23","osis":["Ezra.7.23"]},{"printed":"Ezra 7:25–28","osis":["Ezra.7.25-Ezra.7.28"]},{"printed":"Revelation 17:12","osis":["Rev.17.12"]},{"printed":"Revelation 17:16–17","osis":["Rev.17.16-Rev.17.17"]},{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]},{"printed":"Nehemiah 13:17","osis":["Neh.13.17"]},{"printed":"Nehemiah 13:21–22","osis":["Neh.13.21-Neh.13.22"]},{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]},{"printed":"Nehemiah 13:30","osis":["Neh.13.30"]},{"printed":"2 Kings 23:5–6","osis":["2Kgs.23.5-2Kgs.23.6"]},{"printed":"2 Kings 23:9","osis":["2Kgs.23.9"]},{"printed":"2 Kings 23:20–21","osis":["2Kgs.23.20-2Kgs.23.21"]},{"printed":"2 Chronicles 34:33","osis":["2Chr.34.33"]},{"printed":"2 Chronicles 15:12–13","osis":["2Chr.15.12-2Chr.15.13"]},{"printed":"2 Chronicles 15:16","osis":["2Chr.15.16"]},{"printed":"Daniel 3:29","osis":["Dan.3.29"]},{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]},{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"Zechariah 13:2–3","osis":["Zech.13.2-Zech.13.3"]}],"note":null}],"relations":{"wcf1646-modernized":["20.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":21,"title":"Of Religious Worship, and the Sabbath Day","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is good, and doth good unto all, and is therefore to bee feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soule, and with all the might. But, the acceptable way of Worshipping the true God, is instituted by himselfe, and so limited by his own revealed Will, that he may not bee Worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.","segments":[{"text":"The light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is good, and doth good unto all, and is therefore to bee feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soule, and with all the might.","proofs":["Romans 1:20","Acts 17:24","Psalm 119:68","Jeremiah 10:7","Psalm 31:23","Psalm 18:3","Romans 10:12","Psalm 62:8","Joshua 24:14","Mark 12:33"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]},{"printed":"Psalm 119:68","osis":["Ps.119.68"]},{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Psalm 31:23","osis":["Ps.31.23"]},{"printed":"Psalm 18:3","osis":["Ps.18.3"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"Psalm 62:8","osis":["Ps.62.8"]},{"printed":"Joshua 24:14","osis":["Josh.24.14"]},{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null},{"text":"But, the acceptable way of Worshipping the true God, is instituted by himselfe, and so limited by his own revealed Will, that he may not bee Worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.","proofs":["Deuteronomy 12:32","Matthew 15:9","Acts 17:25","Matthew 4:9–10","Deuteronomy 4:15–20","Exodus 20:4–6","Colossians 2:23"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"Deuteronomy 4:15–20","osis":["Deut.4.15-Deut.4.20"]},{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]}],"note":null}],"relations":{"lbcf1677":["22.1"],"lbcf1689":["22.1"],"savoy1658":["22.1"],"wcf1646-modernized":["21.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"with all","position":2}]},{"source":"savoy1658","type":"later","segments":[{"text":"with all","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"with all","position":2}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"Religious Worship is to bee given to God, the Father, Son, and Holy Ghost; and to him alone; not, to Angels, Saints, or any other Creature: and, since the Fall, not without a Mediator; nor in the mediation of any other, but of Christ alone.","segments":[{"text":"Religious Worship is to bee given to God, the Father, Son, and Holy Ghost; and to him alone;","proofs":["Matthew 4:10","John 5:23","2 Corinthians 13:14"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"John 5:23","osis":["John.5.23"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"not, to Angels, Saints, or any other Creature:","proofs":["Colossians 2:18","Revelation 19:10","Romans 1:25"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null},{"text":"and, since the Fall, not without a Mediator; nor in the mediation of any other, but of Christ alone.","proofs":["John 14:6","1 Timothy 2:5","Ephesians 2:18","Colossians 3:17"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"Colossians 3:17","osis":["Col.3.17"]}],"note":null}],"relations":{"lbcf1677":["22.2"],"lbcf1689":["22.2"],"savoy1658":["22.2"],"wcf1646-modernized":["21.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Ghost;","position":null},{"text":"of","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Ghost;","position":null},{"text":"of","position":2}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"Prayer, with Thanksgiving being one special part of religious Worship, is, by God, required of all men: and, that it may be accepted, it is to be made in the Name of the Son, by the help of his Spirit, according to his Will, with understanding, reverence, humility, fervency, faith, love, and perseverence; and, if vocall, in a known tongue.","segments":[{"text":"Prayer, with Thanksgiving being one special part of religious Worship,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"is, by God, required of all men:","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"and, that it may be accepted, it is to be made in the Name of the Son,","proofs":["John 14:13–14","1 Peter 2:5"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"by the help of his Spirit,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"according to his Will,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"with understanding, reverence, humility, fervency, faith, love, and perseverence;","proofs":["Psalm 47:7","Ecclesiastes 5:1–2","Hebrews 12:28","Genesis 18:27","James 5:16","James 1:6–7","Mark 11:24","Matthew 6:12","Matthew 6:14–15","Colossians 4:2","Ephesians 6:18"],"refs":[{"printed":"Psalm 47:7","osis":["Ps.47.7"]},{"printed":"Ecclesiastes 5:1–2","osis":["Eccl.5.1-Eccl.5.2"]},{"printed":"Hebrews 12:28","osis":["Heb.12.28"]},{"printed":"Genesis 18:27","osis":["Gen.18.27"]},{"printed":"James 5:16","osis":["Jas.5.16"]},{"printed":"James 1:6–7","osis":["Jas.1.6-Jas.1.7"]},{"printed":"Mark 11:24","osis":["Mark.11.24"]},{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"Matthew 6:14–15","osis":["Matt.6.14-Matt.6.15"]},{"printed":"Colossians 4:2","osis":["Col.4.2"]},{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"and, if vocall, in a known tongue.","proofs":["1 Corinthians 14:14"],"refs":[{"printed":"1 Corinthians 14:14","osis":["1Cor.14.14"]}],"note":null}],"relations":{"lbcf1677":["22.3"],"lbcf1689":["22.3"],"savoy1658":["22.3"],"wcf1646-modernized":["21.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"religious","position":null},{"text":"and,","position":1},{"text":"his","position":1},{"text":"if vocall,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"religious","position":null},{"text":"and,","position":1},{"text":"if vocall,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"t","position":2},{"text":"religious","position":null},{"text":"and,","position":1},{"text":"his","position":1},{"text":"if vocall,","position":null}]}],"page":null,"leaf":null},{"id":"21.4","chapter":21,"number":4,"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter: but, not for the Dead, nor for those of whom it may be known, that they have sinned the sin unto death.","segments":[{"text":"Prayer is to be made for things lawful,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"and for all sorts of men living, or that shall live hereafter:","proofs":["1 Timothy 2:1–2","John 17:20","2 Samuel 7:29","Ruth 4:12"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"John 17:20","osis":["John.17.20"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]},{"printed":"Ruth 4:12","osis":["Ruth.4.12"]}],"note":null},{"text":"but, not for the Dead,","proofs":["2 Samuel 12:21–23","Luke 16:25–26","Revelation 14:13"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]},{"printed":"Luke 16:25–26","osis":["Luke.16.25-Luke.16.26"]},{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"nor for those of whom it may be known, that they have sinned the sin unto death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"relations":{"lbcf1677":["22.4"],"lbcf1689":["22.4"],"savoy1658":["22.4"],"wcf1646-modernized":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"21.5","chapter":21,"number":5,"text":"The reading of the Scriptures with godly fear; the sound Preaching and Conscionable Hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of Psalms with grace in the heart; as also, the due administration, and worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God: Beside Religious Oathes, Vows, Solemn Fastings, and thanksgivings, upon special occasions, which are, in their several times and seasons, to be used, in an holy and religious manner.","segments":[{"text":"The reading of the Scriptures with godly fear;","proofs":["Acts 15:21","Revelation 1:3"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]}],"note":null},{"text":"the sound Preaching","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"and Conscionable Hearing of the Word, in obedience unto God, with understanding, faith, and reverence;","proofs":["James 1:22","Acts 10:33","Matthew 11:19","Hebrews 4:2","Isaiah 66:2"],"refs":[{"printed":"James 1:22","osis":["Jas.1.22"]},{"printed":"Acts 10:33","osis":["Acts.10.33"]},{"printed":"Matthew 11:19","osis":["Matt.11.19"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"singing of Psalms with grace in the heart;","proofs":["Colossians 3:16","Ephesians 5:19","James 5:13"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]},{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null},{"text":"as also, the due administration, and worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God:","proofs":["Matthew 28:19","1 Corinthians 11:23–29","Acts 2:42"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23–29","osis":["1Cor.11.23-1Cor.11.29"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null},{"text":"Beside Religious Oathes,","proofs":["Deuteronomy 6:13","Nehemiah 10:29"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Nehemiah 10:29","osis":["Neh.10.29"]}],"note":null},{"text":"Vows,","proofs":["Isaiah 19:21","Ecclesiastes 5:4–5"],"refs":[{"printed":"Isaiah 19:21","osis":["Isa.19.21"]},{"printed":"Ecclesiastes 5:4–5","osis":["Eccl.5.4-Eccl.5.5"]}],"note":null},{"text":"Solemn Fastings,","proofs":["Joel 2:12","Esther 4:16","Matthew 9:15","1 Corinthians 7:5"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]},{"printed":"Esther 4:16","osis":["Esth.4.16"]},{"printed":"Matthew 9:15","osis":["Matt.9.15"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]}],"note":null},{"text":"and thanksgivings, upon special occasions,","proofs":["Psalm 107","Esther 9:22"],"refs":[{"printed":"Psalm 107","osis":["Ps.107"]},{"printed":"Esther 9:22","osis":["Esth.9.22"]}],"note":null},{"text":"which are, in their several times and seasons, to be used, in an holy and religious manner.","proofs":["Hebrews 12:28"],"refs":[{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"note":null}],"relations":{"lbcf1677":["22.5"],"lbcf1689":["22.5"],"savoy1658":["22.5"],"wcf1646-modernized":["21.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"with godly fear; the sound","position":null},{"text":"Conscionable","position":null},{"text":"of","position":2},{"text":"in obedience unto God, with understanding, faith, and reverence; singing","position":null},{"text":"heart;","position":null},{"text":"due","position":null},{"text":"and worthy receiving","position":null},{"text":"Sacraments instituted by Christ;","position":null},{"text":"the ordinary","position":null},{"text":"Beside Religious Oathes, Vows,","position":null},{"text":"s","position":24},{"text":"which are, in their several times and seasons,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"with godly fear; the sound","position":null},{"text":"Conscionable","position":null},{"text":"of","position":2},{"text":"and","position":3},{"text":"singing of Psalms with grace in the heart; as also, the due administration,","position":null},{"text":"worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God: Beside Religious Oathes, Vows,","position":null},{"text":"s","position":24},{"text":"which","position":null},{"text":"an","position":8}]},{"source":"lbcf1677","type":"later","segments":[{"text":"with godly fear; the sound","position":null},{"text":"Conscionable","position":null},{"text":"of","position":2},{"text":"in obedience unto God, with understanding, faith, and reverence; singing","position":null},{"text":"heart;","position":null},{"text":"due","position":null},{"text":"and worthy receiving","position":null},{"text":"Sacraments instituted by Christ;","position":null},{"text":"the ordinary","position":null},{"text":"Beside Religious Oathes, Vows,","position":null},{"text":"s","position":24},{"text":"which are, in their several times and seasons,","position":null}]}],"page":null,"leaf":null},{"id":"21.6","chapter":21,"number":6,"text":"Neither Prayer, nor any other part of Religious Worship, is now under the Gospel, either tyed unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be Worshipped every where, in Spirit and Truth; as in private Families daily, and in secret, each one by himself; so, more solemnly, in the publique Assemblies, which are not carelessly, or wilfully to be neglected, or forsaken, when God, by his Word or Providence, calleth thereunto.","segments":[{"text":"Neither Prayer, nor any other part of Religious Worship, is now under the Gospel, either tyed unto, or made more acceptable by any place in which it is performed, or towards which it is directed:","proofs":["John 4:21"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]}],"note":null},{"text":"but God is to be Worshipped every where,","proofs":["Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"in Spirit and Truth;","proofs":["John 4:23–24"],"refs":[{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]}],"note":null},{"text":"as in private Families","proofs":["Jeremiah 10:25","Deuteronomy 6:6–7","Job 1:5","2 Samuel 6:18","2 Samuel 6:20","1 Peter 3:7","Acts 10:2"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]},{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]},{"printed":"Job 1:5","osis":["Job.1.5"]},{"printed":"2 Samuel 6:18","osis":["2Sam.6.18"]},{"printed":"2 Samuel 6:20","osis":["2Sam.6.20"]},{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]},{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"daily,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"and in secret, each one by himself;","proofs":["Matthew 6:6","Ephesians 6:18"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]},{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"so, more solemnly, in the publique Assemblies, which are not carelessly, or wilfully to be neglected, or forsaken, when God, by his Word or Providence, calleth thereunto.","proofs":["Isaiah 56:6–7","Hebrews 10:25","Proverbs 1:20–21","Proverbs 1:24","Proverbs 8:34","Acts 13:42","Luke 4:16","Acts 2:42"],"refs":[{"printed":"Isaiah 56:6–7","osis":["Isa.56.6-Isa.56.7"]},{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Proverbs 1:20–21","osis":["Prov.1.20-Prov.1.21"]},{"printed":"Proverbs 1:24","osis":["Prov.1.24"]},{"printed":"Proverbs 8:34","osis":["Prov.8.34"]},{"printed":"Acts 13:42","osis":["Acts.13.42"]},{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{"lbcf1677":["22.6"],"lbcf1689":["22.6"],"savoy1658":["22.6"],"wcf1646-modernized":["21.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"either","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"either","position":2}]}],"page":null,"leaf":null},{"id":"21.7","chapter":21,"number":7,"text":"As it is of the Law of Nature, that, in general, a due proportion of time be set apart, for the Worship of God; so, in his word, by a positive, Moral, and perpetuall Commandement, binding all men, in all Ages, he hath particularly appointed One Day in Seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the World to the Resurrection of Christ, was the last Day of the week; and, from the Resurrection of Christ, was changed into the First Day of the week, which, in Scripture, is called the Lords Day, and is to be continued to the end of the World, as the Christian Sabbath.","segments":[{"text":"As it is of the Law of Nature, that, in general, a due proportion of time be set apart, for the Worship of God; so, in his word, by a positive, Moral, and perpetuall Commandement, binding all men, in all Ages, he hath particularly appointed One Day in Seven, for a Sabbath, to be kept holy unto him:","proofs":["Exodus 20:8","Exodus 20:10–11","Isaiah 56:2","Isaiah 56:4","Isaiah 56:6–7"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 20:10–11","osis":["Exod.20.10-Exod.20.11"]},{"printed":"Isaiah 56:2","osis":["Isa.56.2"]},{"printed":"Isaiah 56:4","osis":["Isa.56.4"]},{"printed":"Isaiah 56:6–7","osis":["Isa.56.6-Isa.56.7"]}],"note":null},{"text":"which, from the beginning of the World to the Resurrection of Christ, was the last Day of the week; and, from the Resurrection of Christ, was changed into the First Day of the week,","proofs":["Genesis 2:2–3","1 Corinthians 16:1–2","Acts 20:7"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"which, in Scripture, is called the Lords Day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"and is to be continued to the end of the World, as the Christian Sabbath.","proofs":["Exodus 20:8","Exodus 20:10","Matthew 5:17–18"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Matthew 5:17–18","osis":["Matt.5.17-Matt.5.18"]}],"note":null}],"relations":{"lbcf1677":["22.7"],"lbcf1689":["22.7"],"savoy1658":["22.7"],"wcf1646-modernized":["21.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"due","position":null},{"text":"in his word, by","position":null},{"text":"in Scripture,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"due","position":null},{"text":"in his word, by","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"due","position":null},{"text":"apart,","position":null},{"text":"in","position":2},{"text":"by","position":null},{"text":"positive, Moral,","position":null},{"text":"in Scripture,","position":null}]}],"page":null,"leaf":null},{"id":"21.8","chapter":21,"number":8,"text":"This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affaires before hand, doe not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly imployments, and recreations, but also are taken up the whole time, in the publique and private Exercises of his Worship, and in the Duties of necessity, and mercy.","segments":[{"text":"This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affaires before hand, doe not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly imployments, and recreations,","proofs":["Exodus 20:8","Exodus 16:23","Exodus 16:25–26","Exodus 16:29–30","Exodus 31:15–17","Isaiah 58:13","Nehemiah 13:15–19","Nehemiah 13:21–22"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 16:23","osis":["Exod.16.23"]},{"printed":"Exodus 16:25–26","osis":["Exod.16.25-Exod.16.26"]},{"printed":"Exodus 16:29–30","osis":["Exod.16.29-Exod.16.30"]},{"printed":"Exodus 31:15–17","osis":["Exod.31.15-Exod.31.17"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15–19","osis":["Neh.13.15-Neh.13.19"]},{"printed":"Nehemiah 13:21–22","osis":["Neh.13.21-Neh.13.22"]}],"note":null},{"text":"but also are taken up the whole time, in the publique and private Exercises of his Worship, and in the Duties of necessity, and mercy.","proofs":["Isaiah 58:13","Matthew 12:1–13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"relations":{"lbcf1677":["22.8"],"lbcf1689":["22.8"],"savoy1658":["22.8"],"wcf1646-modernized":["21.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"This","position":null},{"text":"of","position":2},{"text":"i","position":10},{"text":"s","position":10}]},{"source":"savoy1658","type":"later","segments":[{"text":"of","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"This","position":null},{"text":"of","position":2},{"text":"worldly imployments,","position":null}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of lawfull Oathes and Vowes","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"A Lawful Oath is a part of Religious Worship, wherein upon just occasion, the person swearing, solemnly calleth God to witness what he asserteth, or promiseth; and to Judge him according to the truth, or falshood of what he sweareth.","segments":[{"text":"A Lawful Oath is a part of Religious Worship,","proofs":["Deuteronomy 10:20"],"refs":[{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":null},{"text":"wherein upon just occasion, the person swearing, solemnly calleth God to witness what he asserteth, or promiseth; and to Judge him according to the truth, or falshood of what he sweareth.","proofs":["Exodus 20:7","Leviticus 19:12","2 Corinthians 1:23","2 Chronicles 6:22–23"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]},{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null}],"relations":{"lbcf1677":["23.1"],"lbcf1689":["23.1"],"savoy1658":["23.1"],"wcf1646-modernized":["22.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"upon just occasion,","position":null},{"text":"asserteth, or promiseth;","position":null},{"text":"falshood of what he sweareth.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"upon just occasion,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"upon just occasion,","position":null},{"text":"asserteth, or promiseth;","position":null},{"text":"falshood of what he sweareth.","position":null}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"The Name of God only, is that by which men ought to sweare; and, therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadfull name; or, to swear at all, by any other thing, is sinfull, and to be abhorred. Yet, as in matters of weight and moment, an Oath is warranted by the Word of God, under the New Testament, as well as under the old; so, a lawful Oath, being imposed by lawful Authoritie, in such matters ought to be taken.","segments":[{"text":"The Name of God only, is that by which men ought to sweare; and, therein it is to be used with all holy fear and reverence.","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"Therefore, to swear vainly, or rashly, by that glorious and dreadfull name; or, to swear at all, by any other thing, is sinfull, and to be abhorred.","proofs":["Exodus 20:7","Jeremiah 5:7","Matthew 5:34","Matthew 5:37","James 5:12"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"Matthew 5:34","osis":["Matt.5.34"]},{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"Yet, as in matters of weight and moment, an Oath is warranted by the Word of God, under the New Testament, as well as under the old;","proofs":["Hebrews 6:16","2 Corinthians 1:23","Isaiah 65:16"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]},{"printed":"Isaiah 65:16","osis":["Isa.65.16"]}],"note":null},{"text":"so, a lawful Oath, being imposed by lawful Authoritie, in such matters ought to be taken.","proofs":["1 Kings 8:31","Nehemiah 13:25","Ezra 10:5"],"refs":[{"printed":"1 Kings 8:31","osis":["1Kgs.8.31"]},{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]},{"printed":"Ezra 10:5","osis":["Ezra.10.5"]}],"note":null}],"relations":{"lbcf1677":["23.2"],"lbcf1689":["23.2"],"savoy1658":["23.2"],"wcf1646-modernized":["22.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"s","position":12},{"text":"under the New Testament, as well as under the old;","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"and","position":3}]},{"source":"lbcf1677","type":"later","segments":[{"text":"s","position":12},{"text":"under the New Testament, as well as under the old;","position":null}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Whosoever taketh an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what hee is fully perswaded is the truth. Neither may any man bind himself by Oath to any thing but what is good and just, and what he beleiveth so to be, and what hee is able, and resolved to performe. Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority.","segments":[{"text":"Whosoever taketh an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what hee is fully perswaded is the truth.","proofs":["Exodus 20:7","Jeremiah 4:2"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"Neither may any man bind himself by Oath to any thing but what is good and just, and what he beleiveth so to be, and what hee is able, and resolved to performe.","proofs":["Genesis 24:2–3","Genesis 24:5–6","Genesis 24:8–9"],"refs":[{"printed":"Genesis 24:2–3","osis":["Gen.24.2-Gen.24.3"]},{"printed":"Genesis 24:5–6","osis":["Gen.24.5-Gen.24.6"]},{"printed":"Genesis 24:8–9","osis":["Gen.24.8-Gen.24.9"]}],"note":null},{"text":"Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority.","proofs":["Numbers 5:19","Numbers 5:21","Nehemiah 5:12","Exodus 22:7–11"],"refs":[{"printed":"Numbers 5:19","osis":["Num.5.19"]},{"printed":"Numbers 5:21","osis":["Num.5.21"]},{"printed":"Nehemiah 5:12","osis":["Neh.5.12"]},{"printed":"Exodus 22:7–11","osis":["Exod.22.7-Exod.22.11"]}],"note":null}],"relations":{"lbcf1677":["23.3"],"lbcf1689":["23.3"],"savoy1658":["23.3"],"wcf1646-modernized":["22.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is fully perswaded is the truth. Neither may any man bind himself by Oath to any thing but what is good and just, and what he beleiveth so","position":null},{"text":"and what hee is able, and resolved to performe. Yet is it a sin, to refuse an Oath touching any thing","position":null},{"text":"is good and just, being imposed","position":null},{"text":"lawful Authority.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"is it","position":null},{"text":"lawful","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is fully perswaded is the truth. Neither may any man bind himself by Oath to any thing but what is good and just, and what he beleiveth so","position":null},{"text":"and what hee is able, and resolved to performe. Yet is it a sin, to refuse an Oath touching any thing","position":null},{"text":"is good and just, being imposed","position":null},{"text":"lawful Authority.","position":null}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin: but, in any thing not sinfull, being taken, it bindes to performance, although to a mans own hurt. Nor is it to be violated, although made to Hereticks, or Infidels.","segments":[{"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation.","proofs":["Jeremiah 4:2","Psalm 24:4"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]},{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null},{"text":"It cannot oblige to sin: but, in any thing not sinfull, being taken, it bindes to performance, although to a mans own hurt.","proofs":["1 Samuel 25:22","1 Samuel 25:32–34","Psalm 15:4"],"refs":[{"printed":"1 Samuel 25:22","osis":["1Sam.25.22"]},{"printed":"1 Samuel 25:32–34","osis":["1Sam.25.32-1Sam.25.34"]},{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null},{"text":"Nor is it to be violated, although made to Hereticks, or Infidels.","proofs":["Ezekiel 17:16","Ezekiel 17:18–19","Joshua 9:18–19","2 Samuel 21:1"],"refs":[{"printed":"Ezekiel 17:16","osis":["Ezek.17.16"]},{"printed":"Ezekiel 17:18–19","osis":["Ezek.17.18-Ezek.17.19"]},{"printed":"Joshua 9:18–19","osis":["Josh.9.18-Josh.9.19"]},{"printed":"2 Samuel 21:1","osis":["2Sam.21.1"]}],"note":null}],"relations":{"lbcf1677":["23.4"],"lbcf1689":["23.4"],"savoy1658":["23.4"],"wcf1646-modernized":["22.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"It cannot oblige to sin: but, in any thing not sinfull, being taken, it bindes to performance, although to a mans own hurt. Nor is it to be violated, although made to Hereticks, or Infidels.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"It cannot oblige to sin: but, in any thing not sinfull, being taken, it bindes to performance, although to a mans own hurt. Nor is it to be violated, although made to Hereticks, or Infidels.","position":null}]}],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"A Vow is of the like nature with a Promissory Oath, and ought to be made with the like Religious care, and to be performed with the like faithfulness.","segments":[{"text":"A Vow is of the like nature with a Promissory Oath, and ought to be made with the like Religious care, and to be performed with the like faithfulness.","proofs":["Isaiah 19:21","Ecclesiastes 5:4–6","Psalm 61:8","Psalm 66:13–14"],"refs":[{"printed":"Isaiah 19:21","osis":["Isa.19.21"]},{"printed":"Ecclesiastes 5:4–6","osis":["Eccl.5.4-Eccl.5.6"]},{"printed":"Psalm 61:8","osis":["Ps.61.8"]},{"printed":"Psalm 66:13–14","osis":["Ps.66.13-Ps.66.14"]}],"note":null}],"relations":{"lbcf1677":["23.5"],"lbcf1689":["23.5"],"savoy1658":["23.5"],"wcf1646-modernized":["22.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of the like nature with a Promissory Oath, and ought","position":null},{"text":"with the like","position":1},{"text":"to be performed with the like","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"of the like nature with a Promissory Oath, and ought","position":null},{"text":"with the like","position":1},{"text":"to be performed with the like","position":null}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"It is not to be made to any Creature but to God alone: and, that it may be accepted, it is to be made voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far, and so long, as they may fitly conduce thereunto.","segments":[{"text":"It is not to be made to any Creature but to God alone:","proofs":["Psalm 76:11","Jeremiah 44:25–26"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]},{"printed":"Jeremiah 44:25–26","osis":["Jer.44.25-Jer.44.26"]}],"note":null},{"text":"and, that it may be accepted, it is to be made voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far, and so long, as they may fitly conduce thereunto.","proofs":["Deuteronomy 23:21–23","Psalm 50:14","Genesis 28:10","Genesis 28:21–22","1 Samuel 1:11","Psalm 66:13–14","Psalm 132:2–5"],"refs":[{"printed":"Deuteronomy 23:21–23","osis":["Deut.23.21-Deut.23.23"]},{"printed":"Psalm 50:14","osis":["Ps.50.14"]},{"printed":"Genesis 28:10","osis":["Gen.28.10"]},{"printed":"Genesis 28:21–22","osis":["Gen.28.21-Gen.28.22"]},{"printed":"1 Samuel 1:11","osis":["1Sam.1.11"]},{"printed":"Psalm 66:13–14","osis":["Ps.66.13-Ps.66.14"]},{"printed":"Psalm 132:2–5","osis":["Ps.132.2-Ps.132.5"]}],"note":null}],"relations":{"lbcf1677":["23.5"],"lbcf1689":["23.5"],"savoy1658":["23.5"],"wcf1646-modernized":["22.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"It","position":null},{"text":"and, that it may be accepted, it","position":null},{"text":"voluntarily, out of Faith,","position":null},{"text":"conscience","position":null},{"text":"Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things,","position":null},{"text":"and so long, as","position":null},{"text":"fitly conduce thereunto.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"It","position":null},{"text":"to","position":3},{"text":"and, that it may be accepted, it","position":null},{"text":"voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for","position":null},{"text":"obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far,","position":null},{"text":"so long, as they may fitly conduce thereunto.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"It","position":null},{"text":"and, that it may be accepted, it","position":null},{"text":"voluntarily, out of Faith,","position":null},{"text":"conscience","position":null},{"text":"Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things,","position":null},{"text":"and so long, as","position":null},{"text":"fitly conduce thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he hath no promise of ability from God. In which respects, Popish Monastical Vows, of perpetual single life, professed Poverty, and Regular Obedience, are so far from being degrees of higher Perfection, that they are superstitious and sinful snares, in which, no Christian may intangle himself.","segments":[{"text":"No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he hath no promise of ability from God.","proofs":["Acts 23:12","Acts 23:14","Mark 6:26","Numbers 30:5","Numbers 30:8","Numbers 30:12–13"],"refs":[{"printed":"Acts 23:12","osis":["Acts.23.12"]},{"printed":"Acts 23:14","osis":["Acts.23.14"]},{"printed":"Mark 6:26","osis":["Mark.6.26"]},{"printed":"Numbers 30:5","osis":["Num.30.5"]},{"printed":"Numbers 30:8","osis":["Num.30.8"]},{"printed":"Numbers 30:12–13","osis":["Num.30.12-Num.30.13"]}],"note":null},{"text":"In which respects, Popish Monastical Vows, of perpetual single life, professed Poverty, and Regular Obedience, are so far from being degrees of higher Perfection, that they are superstitious and sinful snares, in which, no Christian may intangle himself.","proofs":["Matthew 19:11–12","1 Corinthians 7:2","1 Corinthians 7:9","Ephesians 4:28","1 Peter 4:2","1 Corinthians 7:23"],"refs":[{"printed":"Matthew 19:11–12","osis":["Matt.19.11-Matt.19.12"]},{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]},{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"1 Peter 4:2","osis":["1Pet.4.2"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null}],"relations":{"lbcf1677":["23.5"],"lbcf1689":["23.5"],"savoy1658":["23.6"],"wcf1646-modernized":["22.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"No man may","position":null},{"text":"to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or","position":null},{"text":"in his own power, and, for the performance whereof, he hath no promise of ability from","position":null},{"text":"In which respects,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he hath no promise of ability from God. In which respects,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"No man may","position":null},{"text":"to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or","position":null},{"text":"in his own power, and, for the performance whereof, he hath no promise of ability from","position":null},{"text":"In which respects,","position":null}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of the Civil Magistrate","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"God, the supreme Lord and King of all the world, hath Ordained Civil Magistrates, to be, under him, over the People, for his own Glory, and the Publique good: and, to this end hath armed them with the Power of the Sword, for the defence and incouragement of them that are good, and for the punishment of evil doers.","segments":[{"text":"God, the supreme Lord and King of all the world, hath Ordained Civil Magistrates, to be, under him, over the People, for his own Glory, and the Publique good: and, to this end hath armed them with the Power of the Sword, for the defence and incouragement of them that are good, and for the punishment of evil doers.","proofs":["Romans 13:1–4","1 Peter 2:13–14"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]}],"note":null}],"relations":{"lbcf1677":["24.1"],"lbcf1689":["24.1"],"savoy1658":["24.1"],"wcf1646-modernized":["23.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":8},{"text":"are","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"are","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":8},{"text":"are","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"It is lawful for Christians to accept and execute the Office of a Magistrate; when called thereunto: in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace, according to the wholsom Laws of each Commonwealth; so, for that end, they may lawfully now, under the New Testament, wage War, upon just and necessary occasion.","segments":[{"text":"It is lawful for Christians to accept and execute the Office of a Magistrate; when called thereunto:","proofs":["Proverbs 8:15–16","Romans 13:1–2","Romans 13:4"],"refs":[{"printed":"Proverbs 8:15–16","osis":["Prov.8.15-Prov.8.16"]},{"printed":"Romans 13:1–2","osis":["Rom.13.1-Rom.13.2"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null},{"text":"in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace, according to the wholsom Laws of each Commonwealth;","proofs":["Psalm 2:10–12","1 Timothy 2:2","Psalm 82:3–4","2 Samuel 23:3","1 Peter 2:13"],"refs":[{"printed":"Psalm 2:10–12","osis":["Ps.2.10-Ps.2.12"]},{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]},{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null},{"text":"so, for that end, they may lawfully now, under the New Testament, wage War, upon just and necessary occasion.","proofs":["Luke 3:14","Romans 13:4","Matthew 8:9–10","Acts 10:1–2","Revelation 17:14","Revelation 17:16"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]},{"printed":"Matthew 8:9–10","osis":["Matt.8.9-Matt.8.10"]},{"printed":"Acts 10:1–2","osis":["Acts.10.1-Acts.10.2"]},{"printed":"Revelation 17:14","osis":["Rev.17.14"]},{"printed":"Revelation 17:16","osis":["Rev.17.16"]}],"note":null}],"relations":{"lbcf1677":["24.2"],"lbcf1689":["24.2"],"savoy1658":["24.2"],"wcf1646-modernized":["23.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"managing","position":null},{"text":"Piety,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"managing","position":null},{"text":"e","position":16},{"text":"Piety,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"managing","position":null},{"text":"Piety,","position":null},{"text":"New Testament,","position":null}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"The Civil Magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the Keys of the Kingdom of Heaven: yet, he hath Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the Truth of God be kept pure, and intire; that all Blasphemies and Heresies be suppressed; all corruptions and abuses in Worship and Discipline prevented, or reformed; and all the Ordinances of God duly setled, administred, and observed. For the better effecting whereof, he hath power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the minde of God.","segments":[{"text":"The Civil Magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the Keys of the Kingdom of Heaven:","proofs":["2 Chronicles 26:18","Matthew 18:17","Mark 16:19","1 Corinthians 12:28–29","Ephesians 4:11–12","1 Corinthians 4:1–2","Romans 10:15","Hebrews 5:4"],"refs":[{"printed":"2 Chronicles 26:18","osis":["2Chr.26.18"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"1 Corinthians 12:28–29","osis":["1Cor.12.28-1Cor.12.29"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"1 Corinthians 4:1–2","osis":["1Cor.4.1-1Cor.4.2"]},{"printed":"Romans 10:15","osis":["Rom.10.15"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null},{"text":"yet, he hath Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the Truth of God be kept pure, and intire; that all Blasphemies and Heresies be suppressed; all corruptions and abuses in Worship and Discipline prevented, or reformed; and all the Ordinances of God duly setled, administred, and observed.","proofs":["Isaiah 49:23","Psalm 122:9","Ezra 7:23","Ezra 7:25–28","Leviticus 24:16","Deuteronomy 13:5–6","Deuteronomy 13:12","2 Kings 18:4","1 Chronicles 13:1–9","2 Kings 23:1–26","2 Chronicles 34:33","2 Chronicles 15:12–13"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"Psalm 122:9","osis":["Ps.122.9"]},{"printed":"Ezra 7:23","osis":["Ezra.7.23"]},{"printed":"Ezra 7:25–28","osis":["Ezra.7.25-Ezra.7.28"]},{"printed":"Leviticus 24:16","osis":["Lev.24.16"]},{"printed":"Deuteronomy 13:5–6","osis":["Deut.13.5-Deut.13.6"]},{"printed":"Deuteronomy 13:12","osis":["Deut.13.12"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]},{"printed":"1 Chronicles 13:1–9","osis":["1Chr.13.1-1Chr.13.9"]},{"printed":"2 Kings 23:1–26","osis":["2Kgs.23.1-2Kgs.23.26"]},{"printed":"2 Chronicles 34:33","osis":["2Chr.34.33"]},{"printed":"2 Chronicles 15:12–13","osis":["2Chr.15.12-2Chr.15.13"]}],"note":null},{"text":"For the better effecting whereof, he hath power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the minde of God.","proofs":["2 Chronicles 19:8–11","2 Chronicles 29–30","Matthew 2:4–5"],"refs":[{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]},{"printed":"2 Chronicles 29–30","osis":["2Chr.29-2Chr.30"]},{"printed":"Matthew 2:4–5","osis":["Matt.2.4-Matt.2.5"]}],"note":null}],"relations":{"wcf1646-modernized":["23.3"]},"diffs":[],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"It is the duty of People to pray for Magistrates, to honor their Persons, to pay them Tribute and other Dues, to obey their lawful Commands, and to be subject to their Authority, for conscience sake. Infidelity, or difference in Religion doth not make void the Magistrates just and legal Authority, nor free the People from their due obedience to him: from which, Ecclesiastical persons are not exempted; much less hath the Pope any Power and Jurisdiction over them, in their Dominions, or over any of their People; and, least of all, to deprive them of their Dominions, or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.","segments":[{"text":"It is the duty of People to pray for Magistrates,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"to honor their Persons,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"to pay them Tribute and other Dues,","proofs":["Romans 13:6–7"],"refs":[{"printed":"Romans 13:6–7","osis":["Rom.13.6-Rom.13.7"]}],"note":null},{"text":"to obey their lawful Commands, and to be subject to their Authority, for conscience sake.","proofs":["Romans 13:5","Titus 1:3"],"refs":[{"printed":"Romans 13:5","osis":["Rom.13.5"]},{"printed":"Titus 1:3","osis":["Titus.1.3"]}],"note":null},{"text":"Infidelity, or difference in Religion doth not make void the Magistrates just and legal Authority, nor free the People from their due obedience to him:","proofs":["1 Peter 2:13–14","1 Peter 2:16"],"refs":[{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]}],"note":null},{"text":"from which, Ecclesiastical persons are not exempted;","proofs":["Romans 13:1","1 Kings 2:35","Acts 25:9–11","2 Peter 2:1","2 Peter 2:10–11","Jude 8–11"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"1 Kings 2:35","osis":["1Kgs.2.35"]},{"printed":"Acts 25:9–11","osis":["Acts.25.9-Acts.25.11"]},{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]},{"printed":"2 Peter 2:10–11","osis":["2Pet.2.10-2Pet.2.11"]},{"printed":"Jude 8–11","osis":["Jude.1.8-Jude.1.11"]}],"note":null},{"text":"much less hath the Pope any Power and Jurisdiction over them, in their Dominions, or over any of their People; and, least of all, to deprive them of their Dominions, or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.","proofs":["2 Thessalonians 2:4","Revelation 13:15–17"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]},{"printed":"Revelation 13:15–17","osis":["Rev.13.15-Rev.13.17"]}],"note":null}],"relations":{"lbcf1677":["24.3"],"lbcf1689":["24.3"],"savoy1658":["24.4"],"wcf1646-modernized":["23.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"It is the duty of People to pray for","position":null},{"text":"to honor their Persons, to pay them Tribute and other Dues, to obey their","position":null},{"text":"Commands, and","position":null},{"text":"subject to their Authority, for conscience sake. Infidelity, or difference","position":null},{"text":"Religion doth not make void","position":null},{"text":"Magistrates just and legal Authority, nor free the People from their due obedience to him: from which, Ecclesiastical persons are","position":null},{"text":"exempted; much less hath the Pope any Power","position":null},{"text":"Jurisdiction over them, in their Dominions, or over any of their People; and, least of all,","position":null},{"text":"deprive","position":null},{"text":"of their Dominions, or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"due","position":null},{"text":"and","position":5}]},{"source":"lbcf1677","type":"later","segments":[{"text":"It is the duty of People to pray for","position":null},{"text":"to honor their Persons, to pay them Tribute and other Dues, to obey their","position":null},{"text":"Commands, and","position":null},{"text":"subject to their Authority,","position":null},{"text":"Infidelity, or difference in Religion doth not make void the Magistrates just","position":null},{"text":"legal Authority, nor free the People from their due obedience","position":null},{"text":"him: from which, Ecclesiastical persons are not exempted; much less hath the Pope any Power","position":null},{"text":"Jurisdiction over them, in their Dominions, or over any of their People;","position":null},{"text":"least of","position":null},{"text":"to deprive","position":null},{"text":"of their Dominions, or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.","position":null}]}],"page":null,"leaf":null}]},{"number":24,"title":"Of Marriage, and Divorce","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"Marriage is to be between one Man and one Woman: neither is it lawful for any Man to have more then one Wife, nor for any Woman to have more then one Husband; at the same time.","segments":[{"text":"Marriage is to be between one Man and one Woman: neither is it lawful for any Man to have more then one Wife, nor for any Woman to have more then one Husband; at the same time.","proofs":["Genesis 2:24","Matthew 19:5–6","Proverbs 2:17"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]},{"printed":"Proverbs 2:17","osis":["Prov.2.17"]}],"note":null}],"relations":{"lbcf1677":["25.1"],"lbcf1689":["25.1"],"savoy1658":["25.1"],"wcf1646-modernized":["24.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":1},{"text":"then","position":2}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"Marriage was ordained for the mutual help of Husband and Wife, for the increase of mankinde with a legitimate issue, and of the Church with an holy seed; and, for preventing of uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of Husband and Wife,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"for the increase of mankinde with a legitimate issue, and of the Church with an holy seed;","proofs":["Malachi 2:15"],"refs":[{"printed":"Malachi 2:15","osis":["Mal.2.15"]}],"note":null},{"text":"and, for preventing of uncleanness.","proofs":["1 Corinthians 7:2","1 Corinthians 7:9"],"refs":[{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]},{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"note":null}],"relations":{"lbcf1677":["25.2"],"lbcf1689":["25.2"],"savoy1658":["25.2"],"wcf1646-modernized":["24.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of the Church with an holy seed; and,","position":null},{"text":"of","position":4}]},{"source":"lbcf1677","type":"later","segments":[{"text":"of the Church with an holy seed; and,","position":null}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"It is lawful for all sorts of people to marry, who are able with judgment, to give their consent. Yet, is it the duty of Christians to marry only in the Lord: And therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters: Neither should such as are godly, be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable Heresies.","segments":[{"text":"It is lawful for all sorts of people to marry, who are able with judgment, to give their consent.","proofs":["Hebrews 13:4","1 Timothy 4:3","1 Corinthians 7:36–38","Genesis 24:57–58"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]},{"printed":"1 Corinthians 7:36–38","osis":["1Cor.7.36-1Cor.7.38"]},{"printed":"Genesis 24:57–58","osis":["Gen.24.57-Gen.24.58"]}],"note":null},{"text":"Yet, is it the duty of Christians to marry only in the Lord:","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null},{"text":"And therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters: Neither should such as are godly, be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable Heresies.","proofs":["Genesis 34:14","Exodus 34:16","Deuteronomy 7:3–4","1 Kings 11:4","Nehemiah 13:25–27","Malachi 2:11–12","2 Corinthians 6:14"],"refs":[{"printed":"Genesis 34:14","osis":["Gen.34.14"]},{"printed":"Exodus 34:16","osis":["Exod.34.16"]},{"printed":"Deuteronomy 7:3–4","osis":["Deut.7.3-Deut.7.4"]},{"printed":"1 Kings 11:4","osis":["1Kgs.11.4"]},{"printed":"Nehemiah 13:25–27","osis":["Neh.13.25-Neh.13.27"]},{"printed":"Malachi 2:11–12","osis":["Mal.2.11-Mal.2.12"]},{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null}],"relations":{"lbcf1677":["25.3"],"lbcf1689":["25.3"],"savoy1658":["25.3"],"wcf1646-modernized":["24.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is it","position":null},{"text":"only","position":null},{"text":"reformed","position":null},{"text":"Papists,","position":null},{"text":"other","position":null},{"text":"notoriously","position":null},{"text":"s","position":24}]},{"source":"savoy1658","type":"later","segments":[{"text":"is it","position":null},{"text":"only","position":null},{"text":"notoriously","position":null},{"text":"s","position":24}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is it","position":null},{"text":"only","position":null},{"text":"reformed","position":null},{"text":"Papists,","position":null},{"text":"other","position":null},{"text":"notoriously","position":null},{"text":"s","position":24}]}],"page":null,"leaf":null},{"id":"24.4","chapter":24,"number":4,"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word; Nor can such incestuous marriages ever be made lawful by any Law of man or consent of Parties, so as those persons may live together as man and wife. The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","segments":[{"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word;","proofs":["Leviticus 18","1 Corinthians 5:1","Amos 2:7"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]},{"printed":"Amos 2:7","osis":["Amos.2.7"]}],"note":null},{"text":"Nor can such incestuous marriages ever be made lawful by any Law of man or consent of Parties, so as those persons may live together as man and wife.","proofs":["Mark 6:18","Leviticus 18:24–28"],"refs":[{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"Leviticus 18:24–28","osis":["Lev.18.24-Lev.18.28"]}],"note":null},{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","proofs":["Leviticus 20:19–21"],"refs":[{"printed":"Leviticus 20:19–21","osis":["Lev.20.19-Lev.20.21"]}],"note":null}],"relations":{"lbcf1677":["25.4"],"lbcf1689":["25.4"],"savoy1658":["25.4"],"wcf1646-modernized":["24.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"s","position":6},{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"s","position":6},{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","position":null}]}],"page":null,"leaf":null},{"id":"24.5","chapter":24,"number":5,"text":"Adultery, or fornication committed after a Contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that Contract. In the case of Adultery after marriage, it is lawful for the innocent party to sue out a Divorce: And, after the Divorce, to marry another, as if the offending party were dead.","segments":[{"text":"Adultery, or fornication committed after a Contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that Contract.","proofs":["Matthew 1:18–20"],"refs":[{"printed":"Matthew 1:18–20","osis":["Matt.1.18-Matt.1.20"]}],"note":null},{"text":"In the case of Adultery after marriage, it is lawful for the innocent party to sue out a Divorce:","proofs":["Matthew 5:31–32"],"refs":[{"printed":"Matthew 5:31–32","osis":["Matt.5.31-Matt.5.32"]}],"note":null},{"text":"And, after the Divorce, to marry another, as if the offending party were dead.","proofs":["Matthew 19:9","Romans 7:2–3"],"refs":[{"printed":"Matthew 19:9","osis":["Matt.19.9"]},{"printed":"Romans 7:2–3","osis":["Rom.7.2-Rom.7.3"]}],"note":null}],"relations":{"wcf1646-modernized":["24.5"]},"diffs":[],"page":null,"leaf":null},{"id":"24.6","chapter":24,"number":6,"text":"Although the corruption of man be such as is apt to study arguments, unduely to put asunder those whom God hath joyned together in marriage: yet, nothing but Adultery, or such wilful desertion as can no way be remedied, by the Church, or Civil Magistrate, is cause sufficient of dissolving the bond of marriage: Wherein, a publique, and orderly course of Proceeding, is to be observed; And, the persons concerned in it, not left to their own wills and discretion, in their own case.","segments":[{"text":"Although the corruption of man be such as is apt to study arguments, unduely to put asunder those whom God hath joyned together in marriage: yet, nothing but Adultery, or such wilful desertion as can no way be remedied, by the Church, or Civil Magistrate, is cause sufficient of dissolving the bond of marriage:","proofs":["Matthew 19:8–9","1 Corinthians 7:15","Matthew 19:6"],"refs":[{"printed":"Matthew 19:8–9","osis":["Matt.19.8-Matt.19.9"]},{"printed":"1 Corinthians 7:15","osis":["1Cor.7.15"]},{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"note":null},{"text":"Wherein, a publique, and orderly course of Proceeding, is to be observed; And, the persons concerned in it, not left to their own wills and discretion, in their own case.","proofs":["Deuteronomy 24:1–4"],"refs":[{"printed":"Deuteronomy 24:1–4","osis":["Deut.24.1-Deut.24.4"]}],"note":null}],"relations":{"wcf1646-modernized":["24.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":25,"title":"Of the Church","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"The Catholique or Universal Church which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is, the Spouse, the Body, the Fulness of Him that filleth all in all.","segments":[{"text":"The Catholique or Universal Church which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is, the Spouse, the Body, the Fulness of Him that filleth all in all.","proofs":["Ephesians 1:10","Ephesians 1:22–23","Ephesians 5:23","Ephesians 5:27","Ephesians 5:32","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:10","osis":["Eph.1.10"]},{"printed":"Ephesians 1:22–23","osis":["Eph.1.22-Eph.1.23"]},{"printed":"Ephesians 5:23","osis":["Eph.5.23"]},{"printed":"Ephesians 5:27","osis":["Eph.5.27"]},{"printed":"Ephesians 5:32","osis":["Eph.5.32"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null}],"relations":{"lbcf1677":["26.1"],"lbcf1689":["26.1"],"savoy1658":["26.1"],"wcf1646-modernized":["25.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is","position":1}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"The Visible Church, which is also Catholique or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of all those, throughout the World, that profess the true Religion; and, of their Children: and is, the Kingdom of the Lord Jesus Christ, the House and Family of God, out of which, there is no ordinary possibility of Salvation.","segments":[{"text":"The Visible Church, which is also Catholique or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of all those, throughout the World, that profess the true Religion;","proofs":["1 Corinthians 1:2","1 Corinthians 12:12–13","Psalm 2:8","Revelation 7:9","Romans 15:9–12"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"1 Corinthians 12:12–13","osis":["1Cor.12.12-1Cor.12.13"]},{"printed":"Psalm 2:8","osis":["Ps.2.8"]},{"printed":"Revelation 7:9","osis":["Rev.7.9"]},{"printed":"Romans 15:9–12","osis":["Rom.15.9-Rom.15.12"]}],"note":null},{"text":"and, of their Children:","proofs":["1 Corinthians 7:14","Acts 2:39","Ezekiel 16:20–21","Romans 11:16","Genesis 3:15","Genesis 17:7"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Ezekiel 16:20–21","osis":["Ezek.16.20-Ezek.16.21"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"and is, the Kingdom of the Lord Jesus Christ,","proofs":["Matthew 13:47","Isaiah 9:7"],"refs":[{"printed":"Matthew 13:47","osis":["Matt.13.47"]},{"printed":"Isaiah 9:7","osis":["Isa.9.7"]}],"note":null},{"text":"the House and Family of God,","proofs":["Ephesians 2:19","Ephesians 3:15"],"refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]},{"printed":"Ephesians 3:15","osis":["Eph.3.15"]}],"note":null},{"text":"out of which, there is no ordinary possibility of Salvation.","proofs":["Acts 2:47"],"refs":[{"printed":"Acts 2:47","osis":["Acts.2.47"]}],"note":null}],"relations":{"lbcf1677":["26.2"],"lbcf1689":["26.2"],"wcf1646-modernized":["25.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"The Visible Church, which is also Catholique or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of","position":null},{"text":"those,","position":null},{"text":"that profess","position":null},{"text":"true Religion; and, of their Children: and is, the Kingdom","position":null},{"text":"Lord Jesus Christ, the House","position":null},{"text":"Family of","position":null},{"text":"out","position":2},{"text":"which, there is no ordinary possibility","position":null},{"text":"Salvation.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"The Visible Church, which is also Catholique or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of","position":null},{"text":"those,","position":null},{"text":"that profess","position":null},{"text":"true Religion; and, of their Children: and is, the Kingdom","position":null},{"text":"Lord Jesus Christ, the House","position":null},{"text":"Family of","position":null},{"text":"out","position":2},{"text":"which, there is no ordinary possibility","position":null},{"text":"Salvation.","position":null}]}],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"Unto this Catholique Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of the World: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.","segments":[{"text":"Unto this Catholique Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of the World: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.","proofs":["1 Corinthians 12:28","Ephesians 4:11–13","Matthew 28:19–20","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"relations":{"lbcf1677":["26.2"],"lbcf1689":["26.2"],"wcf1646-modernized":["25.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Unto this Catholique Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of","position":null},{"text":"doth","position":null},{"text":"his own presence and Spirit,","position":null},{"text":"his promise, make them effectual thereunto.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Unto this Catholique Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of","position":null},{"text":"doth","position":null},{"text":"his own presence and Spirit,","position":null},{"text":"his promise, make them effectual thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"This Catholique Church hath been sometimes more, sometimes less visible. And particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and imbraced, Ordinances administred, and Publique Worship performed more or less purely in them.","segments":[{"text":"This Catholique Church hath been sometimes more, sometimes less visible.","proofs":["Romans 11:3–4","Revelation 12:6","Revelation 12:14"],"refs":[{"printed":"Romans 11:3–4","osis":["Rom.11.3-Rom.11.4"]},{"printed":"Revelation 12:6","osis":["Rev.12.6"]},{"printed":"Revelation 12:14","osis":["Rev.12.14"]}],"note":null},{"text":"And particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and imbraced, Ordinances administred, and Publique Worship performed more or less purely in them.","proofs":["Revelation 2–3","1 Corinthians 5:6–7"],"refs":[{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"1 Corinthians 5:6–7","osis":["1Cor.5.6-1Cor.5.7"]}],"note":null}],"relations":{"lbcf1677":["26.2"],"lbcf1689":["26.2"],"wcf1646-modernized":["25.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"This Catholique Church hath been sometimes more, sometimes less visible. And particular Churches, which are Members thereof, are more or less pure, according as","position":null},{"text":"Doctrine","position":null},{"text":"is taught","position":null},{"text":"imbraced, Ordinances administred, and Publique Worship performed more","position":null},{"text":"less purely in them.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"This Catholique Church hath been sometimes more, sometimes less visible. And particular Churches, which are Members thereof, are more or less pure, according as","position":null},{"text":"Doctrine","position":null},{"text":"is taught","position":null},{"text":"imbraced, Ordinances administred, and Publique Worship performed more","position":null},{"text":"less purely in them.","position":null}]}],"page":null,"leaf":null},{"id":"25.5","chapter":25,"number":5,"text":"The purest Churches under Heaven are subject both to mixture, and error: and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan. Nevertheless, there shall be always a Church on Earth, to worship God according to his will.","segments":[{"text":"The purest Churches under Heaven are subject both to mixture, and error:","proofs":["1 Corinthians 13:12","Revelation 2–3","Matthew 13:24–30","Matthew 13:47"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"Matthew 13:24–30","osis":["Matt.13.24-Matt.13.30"]},{"printed":"Matthew 13:47","osis":["Matt.13.47"]}],"note":null},{"text":"and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan.","proofs":["Revelation 18:2","Romans 11:18–22"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"Romans 11:18–22","osis":["Rom.11.18-Rom.11.22"]}],"note":null},{"text":"Nevertheless, there shall be always a Church on Earth, to worship God according to his will.","proofs":["Matthew 16:18","Psalm 72:17","Psalm 102:28","Matthew 28:19–20"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"Psalm 102:28","osis":["Ps.102.28"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"lbcf1677":["26.3"],"lbcf1689":["26.3"],"savoy1658":["26.3"],"wcf1646-modernized":["25.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"both","position":null},{"text":"there shall be","position":null},{"text":"Church on Earth,","position":null},{"text":"worship God according to","position":null},{"text":"will.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"there shall be","position":null},{"text":"Church on Earth,","position":null},{"text":"worship God according to","position":null},{"text":"will.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"both","position":null},{"text":"e","position":11},{"text":"there shall be","position":null},{"text":"Church on Earth,","position":null},{"text":"worship God according to","position":null},{"text":"will.","position":null}]}],"page":null,"leaf":null},{"id":"25.6","chapter":25,"number":6,"text":"There is no other Head of the Church, but the Lord Jesus Christ; Nor can the Pope of Rome, in any sence, be head thereof: but is, that Antichrist, that Man of sin, and Son of Perdition, that exalteth himself, in the Church, against Christ, and all that is called God.","segments":[{"text":"There is no other Head of the Church, but the Lord Jesus Christ;","proofs":["Colossians 1:18","Ephesians 1:22"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:22","osis":["Eph.1.22"]}],"note":null},{"text":"Nor can the Pope of Rome, in any sence, be head thereof: but is, that Antichrist, that Man of sin, and Son of Perdition, that exalteth himself, in the Church, against Christ, and all that is called God.","proofs":["Matthew 23:8–10","2 Thessalonians 2:3–4","2 Thessalonians 2:8–9","Revelation 13:6"],"refs":[{"printed":"Matthew 23:8–10","osis":["Matt.23.8-Matt.23.10"]},{"printed":"2 Thessalonians 2:3–4","osis":["2Thess.2.3-2Thess.2.4"]},{"printed":"2 Thessalonians 2:8–9","osis":["2Thess.2.8-2Thess.2.9"]},{"printed":"Revelation 13:6","osis":["Rev.13.6"]}],"note":null}],"relations":{"lbcf1677":["26.4"],"lbcf1689":["26.4"],"savoy1658":["26.4"],"wcf1646-modernized":["25.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"There is no other Head of the Church, but","position":null},{"text":"Nor","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"There is no other Head of the Church, but","position":null},{"text":"Nor","position":null}]}],"page":null,"leaf":null}]},{"number":26,"title":"Of the Communion of Saints","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"All Saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: And, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, publique and private, as do conduce to their mutual good, both in the inward and outward man.","segments":[{"text":"All Saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory:","proofs":["1 John 1:3","Ephesians 3:16–19","John 1:16","Ephesians 2:5–6","Philippians 3:10","Romans 6:5–6","2 Timothy 2:12"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"John 1:16","osis":["John.1.16"]},{"printed":"Ephesians 2:5–6","osis":["Eph.2.5-Eph.2.6"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]},{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]}],"note":null},{"text":"And, being united to one another in love, they have communion in each others gifts and graces,","proofs":["Ephesians 4:15","Ephesians 4:15","1 Corinthians 12:7","1 Corinthians 3:21–23","Colossians 2:19"],"refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]},{"printed":"Ephesians 4:15","osis":["Eph.4.15"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"1 Corinthians 3:21–23","osis":["1Cor.3.21-1Cor.3.23"]},{"printed":"Colossians 2:19","osis":["Col.2.19"]}],"note":null},{"text":"and are obliged to the performance of such duties, publique and private, as do conduce to their mutual good, both in the inward and outward man.","proofs":["1 Thessalonians 5:11","1 Thessalonians 5:14","Romans 1:11–12","Romans 1:14","1 John 3:16–18","Galatians 6:10"],"refs":[{"printed":"1 Thessalonians 5:11","osis":["1Thess.5.11"]},{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"Romans 1:11–12","osis":["Rom.1.11-Rom.1.12"]},{"printed":"Romans 1:14","osis":["Rom.1.14"]},{"printed":"1 John 3:16–18","osis":["1John.3.16-1John.3.18"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{"lbcf1677":["27.1"],"lbcf1689":["27.1"],"savoy1658":["27.1"],"wcf1646-modernized":["26.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"by","position":2},{"text":"have fellowship","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"by","position":2},{"text":"have fellowship","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"by","position":2},{"text":"have fellowship","position":null}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also, in relieving each other in outward things, according to their several abilities, and necessities. Which Communion, as God offereth opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus.","segments":[{"text":"Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;","proofs":["Hebrews 10:24–25","Acts 2:42","Acts 2:46","Isaiah 2:3","1 Corinthians 11:20"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"Isaiah 2:3","osis":["Isa.2.3"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null},{"text":"as also, in relieving each other in outward things, according to their several abilities, and necessities. Which Communion, as God offereth opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus.","proofs":["Acts 2:44–45","1 John 3:17","2 Corinthians 8–9","Acts 11:29–30"],"refs":[{"printed":"Acts 2:44–45","osis":["Acts.2.44-Acts.2.45"]},{"printed":"1 John 3:17","osis":["1John.3.17"]},{"printed":"2 Corinthians 8–9","osis":["2Cor.8-2Cor.9"]},{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]}],"note":null}],"relations":{"lbcf1677":["27.2"],"lbcf1689":["27.2"],"savoy1658":["27.2"],"wcf1646-modernized":["26.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"by profession","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"unto","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"This Communion which the Saints have with Christ, doth not make them, in any wise, partakers of the substance of his Godhead; or, to be equal with Christ, in any respect: either of which to affirm, is impious, and blasphemous. Nor doth their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man hath in his goods and possessions.","segments":[{"text":"This Communion which the Saints have with Christ, doth not make them, in any wise, partakers of the substance of his Godhead; or, to be equal with Christ, in any respect: either of which to affirm, is impious, and blasphemous.","proofs":["Colossians 1:18–19","1 Corinthians 8:6","Isaiah 42:8","1 Timothy 6:15–16","Psalm 45:7","Hebrews 1:8–9"],"refs":[{"printed":"Colossians 1:18–19","osis":["Col.1.18-Col.1.19"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]},{"printed":"Isaiah 42:8","osis":["Isa.42.8"]},{"printed":"1 Timothy 6:15–16","osis":["1Tim.6.15-1Tim.6.16"]},{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Hebrews 1:8–9","osis":["Heb.1.8-Heb.1.9"]}],"note":null},{"text":"Nor doth their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man hath in his goods and possessions.","proofs":["Exodus 20:15","Ephesians 4:28","Acts 5:4"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"note":null}],"relations":{"wcf1646-modernized":["26.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":27,"title":"Of the Sacraments","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"Sacraments are holy Signes, and Seals of the Covenant of Grace, immediately Instituted by God, to represent Christ, and his benefits; and, to confirm our interest in him; as also, to put a visible difference between those that belong unto the church, and the rest of the World; and, solemnly to engage them to the service of God in Christ, according to his Word.","segments":[{"text":"Sacraments are holy Signes, and Seals of the Covenant of Grace,","proofs":["Romans 4:11","Genesis 17:7","Genesis 17:10"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":null},{"text":"immediately Instituted by God,","proofs":["Matthew 28:19","1 Corinthians 11:23"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"to represent Christ, and his benefits; and, to confirm our interest in him;","proofs":["1 Corinthians 10:16","1 Corinthians 11:25–26","Galatians 3:27"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"1 Corinthians 11:25–26","osis":["1Cor.11.25-1Cor.11.26"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"as also, to put a visible difference between those that belong unto the church, and the rest of the World;","proofs":["Romans 15:8","Exodus 12:48","Genesis 34:14"],"refs":[{"printed":"Romans 15:8","osis":["Rom.15.8"]},{"printed":"Exodus 12:48","osis":["Exod.12.48"]},{"printed":"Genesis 34:14","osis":["Gen.34.14"]}],"note":null},{"text":"and, solemnly to engage them to the service of God in Christ, according to his Word.","proofs":["Romans 6:3–4","1 Corinthians 10:16","1 Corinthians 10:21"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":null}],"relations":{"savoy1658":["28.1"],"wcf1646-modernized":["27.1"]},"diffs":[{"source":"savoy1658","type":"later","segments":[{"text":"God,","position":null},{"text":"Christ,","position":1},{"text":"as also, to put a visible difference between those that belong unto the church, and the rest of the World;","position":null},{"text":"them","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"There is in every Sacrament a spiritual relation, or Sacramental union, between the Sign and the Thing signified: whence it comes to pass, that the Names, and effects of the one, are attributed to the other.","segments":[{"text":"There is in every Sacrament a spiritual relation, or Sacramental union, between the Sign and the Thing signified: whence it comes to pass, that the Names, and effects of the one, are attributed to the other.","proofs":["Genesis 17:10","Matthew 26:27–28","Titus 3:5"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"relations":{"savoy1658":["28.2"],"wcf1646-modernized":["27.2"]},"diffs":[],"page":null,"leaf":null},{"id":"27.3","chapter":27,"number":3,"text":"The Grace which is exhibited in, or by the Sacraments rightly used, is not conferred by any power in them: neither doth the efficacy of a Sacrament depend upon the Piety, or Intention of him that doth administer it: but, upon the work of the Spirit, and the word of Institution, which contains, together with a Precept authorizing the use thereof, a Promise of benefit to worthy Receivers.","segments":[{"text":"The Grace which is exhibited in, or by the Sacraments rightly used, is not conferred by any power in them: neither doth the efficacy of a Sacrament depend upon the Piety, or Intention of him that doth administer it:","proofs":["Romans 2:28–29","1 Peter 3:21"],"refs":[{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"but, upon the work of the Spirit,","proofs":["Matthew 3:11","1 Corinthians 12:13"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"and the word of Institution, which contains, together with a Precept authorizing the use thereof, a Promise of benefit to worthy Receivers.","proofs":["Matthew 26:27–28","Matthew 28:19–20"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"savoy1658":["28.3"],"wcf1646-modernized":["27.3"]},"diffs":[],"page":null,"leaf":null},{"id":"27.4","chapter":27,"number":4,"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any, but by a Minister of the Word lawfully Ordained.","segments":[{"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any, but by a Minister of the Word lawfully Ordained.","proofs":["Matthew 28:19","1 Corinthians 11:20","1 Corinthians 11:23","1 Corinthians 4:1","Hebrews 5:4"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null}],"relations":{"lbcf1677":["28.1","28.2"],"lbcf1689":["28.1","28.2"],"savoy1658":["28.4"],"wcf1646-modernized":["27.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say,","position":null},{"text":"neither of which may","position":null},{"text":"dispensed by any, but by a Minister","position":null},{"text":"Word lawfully Ordained.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"of the Lord:","position":null},{"text":"Ordained.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say,","position":null},{"text":"neither of which may","position":null},{"text":"dispensed by any, but by a Minister","position":null},{"text":"Word lawfully Ordained.","position":null}]}],"page":null,"leaf":null},{"id":"27.5","chapter":27,"number":5,"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified, and exhibited, were, for substance, the same with those of the New.","segments":[{"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified, and exhibited, were, for substance, the same with those of the New.","proofs":["1 Corinthians 10:1–4"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]}],"note":null}],"relations":{"savoy1658":["28.5"],"wcf1646-modernized":["27.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":28,"title":"Of Baptism","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Baptism is a Sacrament of the New Testament, Ordained by Jesus Christ, not onely for the solemn Admission of the Party Baptized, into the Visible Church; but also, to be unto him a sign, and seal of the Covenant of Grace, of his ingrafting into Christ, of Regeneration, of Remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life. Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","segments":[{"text":"Baptism is a Sacrament of the New Testament, Ordained by Jesus Christ,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"not onely for the solemn Admission of the Party Baptized, into the Visible Church;","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"but also, to be unto him a sign, and seal of the Covenant of Grace,","proofs":["Romans 4:11","Colossians 2:11–12"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null},{"text":"of his ingrafting into Christ,","proofs":["Galatians 3:27","Romans 6:5"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"note":null},{"text":"of Regeneration,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"of Remission of sins,","proofs":["Mark 1:4"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]}],"note":null},{"text":"and of his giving up unto God through Jesus Christ, to walk in newness of life.","proofs":["Romans 6:3–4"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]}],"note":null},{"text":"Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"lbcf1677":["29.1"],"lbcf1689":["29.1"],"savoy1658":["29.1"],"wcf1646-modernized":["28.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"a Sacrament","position":null},{"text":"not onely for the solemn Admission of the Party Baptized, into the Visible Church; but also,","position":null},{"text":"him","position":null},{"text":"and seal of the Covenant of Grace,","position":null},{"text":"ingrafting into Christ,","position":null},{"text":"Regeneration,","position":null},{"text":"Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"not onely for the solemn Admission of the Party Baptized, into the Visible Church; but also,","position":null},{"text":"him","position":null},{"text":"Sacrament","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"a Sacrament","position":null},{"text":"not onely for the solemn Admission of the Party Baptized, into the Visible Church; but also,","position":null},{"text":"him","position":null},{"text":"and seal of the Covenant of Grace,","position":null},{"text":"ingrafting into Christ,","position":null},{"text":"Regeneration,","position":null},{"text":"Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","position":null}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"The outward Element to be used in this Sacrament is water, wherewith the Party is to be Baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel, lawfully called thereunto.","segments":[{"text":"The outward Element to be used in this Sacrament is water, wherewith the Party is to be Baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel, lawfully called thereunto.","proofs":["Matthew 3:11","John 1:33","Matthew 28:19–20"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"lbcf1677":["29.3"],"lbcf1689":["29.3"],"savoy1658":["29.2"],"wcf1646-modernized":["28.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"wherewith","position":null},{"text":"Ghost, by a Minister of the Gospel, lawfully called thereunto.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"thereunto.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"wherewith","position":null},{"text":"Ghost, by a Minister of the Gospel, lawfully called thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"28.3","chapter":28,"number":3,"text":"Dipping of the person into the Water, is not necessary: but, Baptism is rightly administred, by powring, or Sprinkling water upon the Person.","segments":[{"text":"Dipping of the person into the Water, is not necessary: but, Baptism is rightly administred, by powring, or Sprinkling water upon the Person.","proofs":["Hebrews 9:10","Hebrews 9:19–22","Acts 2:41","Acts 16:33","Mark 7:4"],"refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]},{"printed":"Hebrews 9:19–22","osis":["Heb.9.19-Heb.9.22"]},{"printed":"Acts 2:41","osis":["Acts.2.41"]},{"printed":"Acts 16:33","osis":["Acts.16.33"]},{"printed":"Mark 7:4","osis":["Mark.7.4"]}],"note":null}],"relations":{"lbcf1677":["29.4"],"lbcf1689":["29.4"],"savoy1658":["29.3"],"wcf1646-modernized":["28.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"into the","position":null},{"text":"not","position":null},{"text":"but, Baptism is rightly administred, by powring, or Sprinkling water upon","position":null},{"text":"Person.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"into the","position":null},{"text":"not","position":null},{"text":"but, Baptism is rightly administred, by powring, or Sprinkling water upon","position":null},{"text":"Person.","position":null}]}],"page":null,"leaf":null},{"id":"28.4","chapter":28,"number":4,"text":"Not only those that do actually profess faith in, and obedience unto Christ, but also the Infants of one, or both believing Parents, are to be Baptized.","segments":[{"text":"Not only those that do actually profess faith in, and obedience unto Christ,","proofs":["Mark 16:15–16","Acts 8:37–38"],"refs":[{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"Acts 8:37–38","osis":["Acts.8.37-Acts.8.38"]}],"note":null},{"text":"but also the Infants of one, or both believing Parents, are to be Baptized.","proofs":["Genesis 17:7","Genesis 17:9","Galatians 3:9","Galatians 3:14","Colossians 2:11–12","Acts 2:38–39","Romans 4:11–12","1 Corinthians 7:14","Matthew 28:19","Mark 10:13–16","Luke 18:15"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Genesis 17:9","osis":["Gen.17.9"]},{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Mark 10:13–16","osis":["Mark.10.13-Mark.10.16"]},{"printed":"Luke 18:15","osis":["Luke.18.15"]}],"note":null}],"relations":{"lbcf1677":["29.2"],"lbcf1689":["29.2"],"savoy1658":["29.4"],"wcf1646-modernized":["28.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Not only","position":null},{"text":"that","position":null},{"text":"unto Christ, but also the Infants of one, or both believing Parents, are","position":null},{"text":"be Baptized.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Not only","position":null},{"text":"that","position":null},{"text":"unto Christ, but also the Infants of one, or both believing Parents, are","position":null},{"text":"be Baptized.","position":null}]}],"page":null,"leaf":null},{"id":"28.5","chapter":28,"number":5,"text":"Although it be a great sin, to contemn, or neglect this Ordinance, yet Grace and salvation are not so inseparably annexed unto it, as that no Person can be regenerated or saved, without it; or, that all that are Baptized, are undoubtedly regenerated.","segments":[{"text":"Although it be a great sin, to contemn, or neglect this Ordinance,","proofs":["Luke 7:30","Exodus 4:24–26"],"refs":[{"printed":"Luke 7:30","osis":["Luke.7.30"]},{"printed":"Exodus 4:24–26","osis":["Exod.4.24-Exod.4.26"]}],"note":null},{"text":"yet Grace and salvation are not so inseparably annexed unto it, as that no Person can be regenerated or saved, without it;","proofs":["Romans 4:11","Acts 10:2","Acts 10:4","Acts 10:22","Acts 10:31","Acts 10:45","Acts 10:47"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Acts 10:2","osis":["Acts.10.2"]},{"printed":"Acts 10:4","osis":["Acts.10.4"]},{"printed":"Acts 10:22","osis":["Acts.10.22"]},{"printed":"Acts 10:31","osis":["Acts.10.31"]},{"printed":"Acts 10:45","osis":["Acts.10.45"]},{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"or, that all that are Baptized, are undoubtedly regenerated.","proofs":["Acts 8:13","Acts 8:23"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]},{"printed":"Acts 8:23","osis":["Acts.8.23"]}],"note":null}],"relations":{"savoy1658":["29.5"],"wcf1646-modernized":["28.5"]},"diffs":[],"page":null,"leaf":null},{"id":"28.6","chapter":28,"number":6,"text":"The efficacy of Baptism is not tied to that moment of time, wherein it is administered; yet, notwithstanding, by the right use of this Ordinance, the grace promised, is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age, or infants) as that Grace belongeth unto, according to the Councel of Gods own Will, in his appointed time.","segments":[{"text":"The efficacy of Baptism is not tied to that moment of time, wherein it is administered;","proofs":["John 3:5","John 3:8"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"John 3:8","osis":["John.3.8"]}],"note":null},{"text":"yet, notwithstanding, by the right use of this Ordinance, the grace promised, is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age, or infants) as that Grace belongeth unto, according to the Councel of Gods own Will, in his appointed time.","proofs":["Galatians 3:27","Titus 3:5","Ephesians 5:25–26","Acts 2:38","Acts 2:41"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null}],"relations":{"savoy1658":["29.6"],"wcf1646-modernized":["28.6"]},"diffs":[],"page":null,"leaf":null},{"id":"28.7","chapter":28,"number":7,"text":"The Sacrament of Baptism is but once to be administred unto any person.","segments":[{"text":"The Sacrament of Baptism is but once to be administred unto any person.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"relations":{"wcf1646-modernized":["28.7"]},"diffs":[],"page":null,"leaf":null}]},{"number":29,"title":"Of the Lords Supper","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Our Lord Jesus, in the night wherein he was betrayed, Instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Church, unto the end of the World, for the perpetual Remembrance of the sacrifice of Himself, in his Death; the sealing all benefits thereof unto true Beleevers, their Spiritual nourishment & growth in him, their further ingagement in, and to, all duties which they owe unto him; and, to be a bond, and pledge of their Communion with him, and with each other, as members of his mystical Body.","segments":[{"text":"Our Lord Jesus, in the night wherein he was betrayed, Instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Church, unto the end of the World, for the perpetual Remembrance of the sacrifice of Himself, in his Death; the sealing all benefits thereof unto true Beleevers, their Spiritual nourishment & growth in him, their further ingagement in, and to, all duties which they owe unto him; and, to be a bond, and pledge of their Communion with him, and with each other, as members of his mystical Body.","proofs":["1 Corinthians 11:23–26","1 Corinthians 10:16–17","1 Corinthians 10:21","2 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"2 Corinthians 12:13","osis":["2Cor.12.13"]}],"note":null}],"relations":{"lbcf1677":["30.1"],"lbcf1689":["30.1"],"savoy1658":["30.1"],"wcf1646-modernized":["29.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Our","position":null},{"text":"in","position":1},{"text":"Instituted the Sacrament of his Body and Blood, called the Lords Supper,","position":null},{"text":"of","position":3},{"text":"sealing","position":null},{"text":"unto true Beleevers,","position":null},{"text":"&","position":null},{"text":"as members of his mystical Body.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"&","position":null},{"text":"as members of his mystical Body.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Our","position":null},{"text":"in","position":1},{"text":"Instituted the Sacrament of his Body and Blood, called the Lords Supper,","position":null},{"text":"of","position":3},{"text":"sealing","position":null},{"text":"unto true Beleevers,","position":null},{"text":"&","position":null},{"text":"as members of his mystical Body.","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"In this Sacrament Christ is not offered up to his Father; nor, any real Sacrifice made at all, for remission of sins of the quick or dead; but only a Commemoration of that one offering up of himself, by himself, upon the Cross, once for all: and, a spiritual Oblation of all possible praise unto God, for the same: So that, the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christs one, only Sacrifice, the alone Propitiation for all the sins of his elect.","segments":[{"text":"In this Sacrament Christ is not offered up to his Father; nor, any real Sacrifice made at all, for remission of sins of the quick or dead;","proofs":["Hebrews 9:22","Hebrews 9:25–26","Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]},{"printed":"Hebrews 9:25–26","osis":["Heb.9.25-Heb.9.26"]},{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null},{"text":"but only a Commemoration of that one offering up of himself, by himself, upon the Cross, once for all: and, a spiritual Oblation of all possible praise unto God, for the same:","proofs":["1 Corinthians 11:24–26","Matthew 26:26–27"],"refs":[{"printed":"1 Corinthians 11:24–26","osis":["1Cor.11.24-1Cor.11.26"]},{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null},{"text":"So that, the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christs one, only Sacrifice, the alone Propitiation for all the sins of his elect.","proofs":["Hebrews 7:23–24","Hebrews 7:27","Hebrews 10:11–12","Hebrews 10:14","Hebrews 10:18"],"refs":[{"printed":"Hebrews 7:23–24","osis":["Heb.7.23-Heb.7.24"]},{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"Hebrews 10:11–12","osis":["Heb.10.11-Heb.10.12"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Hebrews 10:18","osis":["Heb.10.18"]}],"note":null}],"relations":{"lbcf1677":["30.2"],"lbcf1689":["30.2"],"savoy1658":["30.2"],"wcf1646-modernized":["29.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"s","position":8},{"text":"Commemoration","position":null},{"text":"y","position":5},{"text":"one,","position":null},{"text":"his","position":3}]},{"source":"savoy1658","type":"later","segments":[{"text":"s","position":8},{"text":"Commemoration","position":null},{"text":"y","position":5},{"text":"one,","position":null},{"text":"his","position":3}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"s","position":8},{"text":"Commemoration","position":null},{"text":"y","position":5},{"text":"one,","position":null},{"text":"his","position":3}]}],"page":null,"leaf":null},{"id":"29.3","chapter":29,"number":3,"text":"The Lord Jesus hath, in this Ordinance, appointed his Ministers to declare his word of institution to the people; to pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a Common to an Holy Use; and, to Take, and Break the Bread, to Take the Cup, and (they communicating also themselves) to give both to the Communicants; but, to none who are not then present in the Congregation.","segments":[{"text":"The Lord Jesus hath, in this Ordinance, appointed his Ministers to declare his word of institution to the people; to pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a Common to an Holy Use; and, to Take, and Break the Bread, to Take the Cup, and (they communicating also themselves) to give both to the Communicants;","proofs":["Matthew 26:26–28","Mark 14:22–24","Luke 22:19–20","1 Corinthians 11:23–26"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]},{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"but, to none who are not then present in the Congregation.","proofs":["Acts 20:7","1 Corinthians 11:20"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null}],"relations":{"lbcf1677":["30.3"],"lbcf1689":["30.3"],"savoy1658":["30.3"],"wcf1646-modernized":["29.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"to declare his word of institution to the people;","position":null},{"text":"but, to none who are not then present in the Congregation.","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"to declare his word of institution to the people;","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"to declare his word of institution to the people;","position":null},{"text":"but, to none who are not then present in the Congregation.","position":null}]}],"page":null,"leaf":null},{"id":"29.4","chapter":29,"number":4,"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone, as likewise, the denial of the Cup to the people, worshiping the Elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.","segments":[{"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone,","proofs":["1 Corinthians 10:6"],"refs":[{"printed":"1 Corinthians 10:6","osis":["1Cor.10.6"]}],"note":null},{"text":"as likewise, the denial of the Cup to the people,","proofs":["Mark 4:23","1 Corinthians 11:25–29"],"refs":[{"printed":"Mark 4:23","osis":["Mark.4.23"]},{"printed":"1 Corinthians 11:25–29","osis":["1Cor.11.25-1Cor.11.29"]}],"note":null},{"text":"worshiping the Elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"relations":{"lbcf1677":["30.4"],"lbcf1689":["30.4"],"savoy1658":["30.4"],"wcf1646-modernized":["29.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone, as likewise,","position":null},{"text":"the","position":9},{"text":"Sacrament,","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"this","position":1}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone, as likewise,","position":null},{"text":"the","position":9},{"text":"Sacrament,","position":null}]}],"page":null,"leaf":null},{"id":"29.5","chapter":29,"number":5,"text":"The outward Elements, in this Sacrament, duly set apart, to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit, in substance and nature, they still remain, truly, and only Bread and Wine, as they were before","segments":[{"text":"The outward Elements, in this Sacrament, duly set apart, to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ;","proofs":["Matthew 26:26–28"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null},{"text":"albeit, in substance and nature, they still remain, truly, and only Bread and Wine, as they were before","proofs":["1 Corinthians 11:26–28","Matthew 26:29"],"refs":[{"printed":"1 Corinthians 11:26–28","osis":["1Cor.11.26-1Cor.11.28"]},{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"note":null}],"relations":{"lbcf1677":["30.5"],"lbcf1689":["30.5"],"savoy1658":["30.5"],"wcf1646-modernized":["29.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"yet Sacramentally only,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"yet Sacramentally only,","position":null}]}],"page":null,"leaf":null},{"id":"29.6","chapter":29,"number":6,"text":"That Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant, not to Scripture alone, but even to common Sense and Reason; overthroweth the nature of the Sacrament, and hath been, and is, the cause of manifold Superstitions; yea, of gross Idolatries.","segments":[{"text":"That Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant, not to Scripture alone, but even to common Sense and Reason; overthroweth the nature of the Sacrament, and hath been, and is, the cause of manifold Superstitions; yea, of gross Idolatries.","proofs":["Acts 3:21","1 Corinthians 11:24–26","Luke 24:6","Luke 24:39"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"1 Corinthians 11:24–26","osis":["1Cor.11.24-1Cor.11.26"]},{"printed":"Luke 24:6","osis":["Luke.24.6"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"relations":{"lbcf1677":["30.6"],"lbcf1689":["30.6"],"savoy1658":["30.6"],"wcf1646-modernized":["29.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"That","position":null},{"text":"Sacrament,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament,","position":null}]}],"page":null,"leaf":null},{"id":"29.7","chapter":29,"number":7,"text":"Worthy receivers outwardly partaking of the visible Elements, in this Sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but Spiritually, receive, and feed upon Christ crucified, and all benefits of his death: The Body and Blood of Christ being then, not corporally or carnally, in, with, or under the Bread and Wine; yet, as really, but Spiritually, present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","segments":[{"text":"Worthy receivers outwardly partaking of the visible Elements, in this Sacrament,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but Spiritually, receive, and feed upon Christ crucified, and all benefits of his death: The Body and Blood of Christ being then, not corporally or carnally, in, with, or under the Bread and Wine; yet, as really, but Spiritually, present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"relations":{"lbcf1677":["30.7"],"lbcf1689":["30.7"],"savoy1658":["30.7"],"wcf1646-modernized":["29.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"in, with, or under the Bread and Wine; yet, as 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Wherefore, all ignorant, and ungodly persons, as they are unfit to enjoy Communion with him, so are they unworthy of the Lords Table; and, cannot without great sin against Christ while they remain such, partake of these Holy Mysteries, or be admitted thereunto.","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore, all ignorant, and ungodly persons, as they are unfit to enjoy Communion with him, so are they unworthy of the Lords Table; and, cannot without great sin against Christ while they remain such, partake of these Holy Mysteries,","proofs":["1 Corinthians 11:27–29","2 Corinthians 6:14–16"],"refs":[{"printed":"1 Corinthians 11:27–29","osis":["1Cor.11.27-1Cor.11.29"]},{"printed":"2 Corinthians 6:14–16","osis":["2Cor.6.14-2Cor.6.16"]}],"note":null},{"text":"or be admitted thereunto.","proofs":["1 Corinthians 5:6–7","1 Corinthians 5:13","2 Thessalonians 3:6","2 Thessalonians 3:14–15","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 5:6–7","osis":["1Cor.5.6-1Cor.5.7"]},{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]},{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"relations":{"lbcf1677":["30.8"],"lbcf1689":["30.8"],"savoy1658":["30.8"],"wcf1646-modernized":["29.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore,","position":null},{"text":"him,","position":null},{"text":"Christ","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore,","position":null},{"text":"him,","position":null},{"text":"Christ","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore,","position":null},{"text":"him,","position":null},{"text":"Christ","position":null}]}],"page":null,"leaf":null}]},{"number":30,"title":"Of Church Censures","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"The Lord Jesus, as King and Head of his Church, hath therein appointed a Government, in the hand of Church Officers, distinct from the Civil Magistrate.","segments":[{"text":"The Lord Jesus, as King and Head of his Church, hath therein appointed a Government, in the hand of Church Officers, distinct from the Civil Magistrate.","proofs":["Isaiah 9:6–7","1 Timothy 5:17","1 Thessalonians 5:12","Acts 20:17","Acts 20:28","Hebrews 13:7","Hebrews 13:17","Hebrews 13:24","1 Corinthians 12:28","Matthew 28:18–20"],"refs":[{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]},{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]},{"printed":"Acts 20:17","osis":["Acts.20.17"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Hebrews 13:7","osis":["Heb.13.7"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]},{"printed":"Hebrews 13:24","osis":["Heb.13.24"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]}],"note":null}],"relations":{"wcf1646-modernized":["30.1"]},"diffs":[],"page":null,"leaf":null},{"id":"30.2","chapter":30,"number":2,"text":"To these Officers, the Keys of the Kingdom of Heaven are committed: by vertue whereof, they have power, respectively, to retain, and remit sins; to shut that Kingdom against the impenitent, both by the Word, and Censures; and to open it unto penitent sinners, by the Ministry of the Gospel, and by Absolution from Censures, as occasion shall require.","segments":[{"text":"To these Officers, the Keys of the Kingdom of Heaven are committed: by vertue whereof, they have power, respectively, to retain, and remit sins; to shut that Kingdom against the impenitent, both by the Word, and Censures; and to open it unto penitent sinners, by the Ministry of the Gospel, and by Absolution from Censures, as occasion shall require.","proofs":["Matthew 16:19","Matthew 18:17–18","John 20:20–23","2 Corinthians 2:6–8"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"John 20:20–23","osis":["John.20.20-John.20.23"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"wcf1646-modernized":["30.2"]},"diffs":[],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"Church Censures are necessary, for the reclaiming and gaining of offending Brethren, for deterring of others from the like offences, for purging out of that Leaven which might infect the whole Lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof to be prophaned by notorious and obstinate offenders.","segments":[{"text":"Church Censures are necessary, for the reclaiming and gaining of offending Brethren, for deterring of others from the like offences, for purging out of that Leaven which might infect the whole Lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof to be prophaned by notorious and obstinate offenders.","proofs":["1 Corinthians 5","1 Timothy 5:20","Matthew 7:6","1 Timothy 1:20","1 Corinthians 11:27–34","Jude 23"],"refs":[{"printed":"1 Corinthians 5","osis":["1Cor.5"]},{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]},{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]},{"printed":"1 Corinthians 11:27–34","osis":["1Cor.11.27-1Cor.11.34"]},{"printed":"Jude 23","osis":["Jude.1.23"]}],"note":null}],"relations":{"wcf1646-modernized":["30.3"]},"diffs":[],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"For the better attaining of these ends, the Officers of the Church are to proceed by Admonition; suspension from the Sacrament of the Lords Supper for a season; and, by Excommunication from the Church; according to the nature of the crime, and demerit of the person.","segments":[{"text":"For the better attaining of these ends, the Officers of the Church are to proceed by Admonition; suspension from the Sacrament of the Lords Supper for a season; and, by Excommunication from the Church; according to the nature of the crime, and demerit of the person.","proofs":["1 Thessalonians 5:12","2 Thessalonians 3:6","2 Thessalonians 3:14–15","1 Corinthians 5:4–5","1 Corinthians 5:13","Matthew 18:17","Titus 3:10"],"refs":[{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]},{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]},{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]},{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null}],"relations":{"wcf1646-modernized":["30.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":31,"title":"Of Synods and Councels","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"For the better Government, and further edification of the Church, there ought to be such Assemblies, as are commonly called Synods or Councels.","segments":[{"text":"For the better Government, and further edification of the Church, there ought to be such Assemblies, as are commonly called Synods or Councels.","proofs":["Acts 15:2","Acts 15:4","Acts 15:6"],"refs":[{"printed":"Acts 15:2","osis":["Acts.15.2"]},{"printed":"Acts 15:4","osis":["Acts.15.4"]},{"printed":"Acts 15:6","osis":["Acts.15.6"]}],"note":null}],"relations":{"wcf1646-modernized":["31.1"]},"diffs":[],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with, about matters of Religion; So, if Magistrates be open Enemies to the Church, the Ministers of Christ, of themselves, by vertue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies.","segments":[{"text":"As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with, about matters of Religion;","proofs":["Isaiah 49:23","1 Timothy 2:1–2","2 Chronicles 19:8–11","2 Chronicles 29–30","Matthew 2:4–5","Proverbs 11:14"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]},{"printed":"2 Chronicles 29–30","osis":["2Chr.29-2Chr.30"]},{"printed":"Matthew 2:4–5","osis":["Matt.2.4-Matt.2.5"]},{"printed":"Proverbs 11:14","osis":["Prov.11.14"]}],"note":null},{"text":"So, if Magistrates be open Enemies to the Church, the Ministers of Christ, of themselves, by vertue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies.","proofs":["Acts 15:2","Acts 15:4","Acts 15:22–23","Acts 15:25"],"refs":[{"printed":"Acts 15:2","osis":["Acts.15.2"]},{"printed":"Acts 15:4","osis":["Acts.15.4"]},{"printed":"Acts 15:22–23","osis":["Acts.15.22-Acts.15.23"]},{"printed":"Acts 15:25","osis":["Acts.15.25"]}],"note":null}],"relations":{"wcf1646-modernized":["31.2"]},"diffs":[],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"It belongeth to Synods and Councels, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the publique Worship of God, and Government of his Church; to receive Complaints, in cases of Male-administration, and, authoritatively to Determine the same: which Decrees, and Determinations, if consonant to the word of God, are to be received with reverence, and submission; not only, for their agreement with the Word, but also for the Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word.","segments":[{"text":"It belongeth to Synods and Councels, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the publique Worship of God, and Government of his Church; to receive Complaints, in cases of Male-administration, and, authoritatively to Determine the same: which Decrees, and Determinations, if consonant to the word of God, are to be received with reverence, and submission; not only, for their agreement with the Word, but also for the Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word.","proofs":["Acts 15:15","Acts 15:19","Acts 15:24","Acts 15:27–31","Acts 16:4","Matthew 18:17–20"],"refs":[{"printed":"Acts 15:15","osis":["Acts.15.15"]},{"printed":"Acts 15:19","osis":["Acts.15.19"]},{"printed":"Acts 15:24","osis":["Acts.15.24"]},{"printed":"Acts 15:27–31","osis":["Acts.15.27-Acts.15.31"]},{"printed":"Acts 16:4","osis":["Acts.16.4"]},{"printed":"Matthew 18:17–20","osis":["Matt.18.17-Matt.18.20"]}],"note":null}],"relations":{"wcf1646-modernized":["31.3"]},"diffs":[],"page":null,"leaf":null},{"id":"31.4","chapter":31,"number":4,"text":"All Synods or Councels, since the Apostles times, whether general, or particular, may erre; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practise; but, to be used as an Help in both.","segments":[{"text":"All Synods or Councels, since the Apostles times, whether general, or particular, may erre; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practise; but, to be used as an Help in both.","proofs":["Ephesians 2:20","Acts 17:11","1 Corinthians 2:5","2 Corinthians 1:24"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 17:11","osis":["Acts.17.11"]},{"printed":"1 Corinthians 2:5","osis":["1Cor.2.5"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"relations":{"wcf1646-modernized":["31.4"]},"diffs":[],"page":null,"leaf":null},{"id":"31.5","chapter":31,"number":5,"text":"Synods and Councels are to handle, or conclude nothing, but that which is Ecclesiastical: and are not to intermeddle with Civil Affairs which concern the Commonwealth; unless by way of humble Petition, in cases extraordinary; or, by way of Advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate.","segments":[{"text":"Synods and Councels are to handle, or conclude nothing, but that which is Ecclesiastical: and are not to intermeddle with Civil Affairs which concern the Commonwealth; unless by way of humble Petition, in cases extraordinary; or, by way of Advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate.","proofs":["Luke 12:13–14","John 18:36"],"refs":[{"printed":"Luke 12:13–14","osis":["Luke.12.13-Luke.12.14"]},{"printed":"John 18:36","osis":["John.18.36"]}],"note":null}],"relations":{"wcf1646-modernized":["31.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the State of men after death, and of the Resurrection of the dead","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"The Bodies of men, after death, return to dust, and see corruption: but, their Souls (which neither dye, nor sleep) having an immortal subsistence, immediately return to God who gave them: the Souls of the Righteous, being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God, in light and glory, waiting for the full Redemption of their Bodies. And the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the Judgement of the great Day. Beside these two Places, for Souls separated from their bodies, the Scripture acknowledgeth none.","segments":[{"text":"The Bodies of men, after death, return to dust, and see corruption:","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"but, their Souls (which neither dye, nor sleep) having an immortal subsistence, immediately return to God who gave them:","proofs":["Luke 23:43","Ecclesiastes 12:7"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"the Souls of the Righteous, being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God, in light and glory, waiting for the full Redemption of their Bodies.","proofs":["Hebrews 12:23","2 Corinthians 5:1","2 Corinthians 5:6","2 Corinthians 5:8","Philippians 1:23","Acts 3:21","Ephesians 4:10"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"2 Corinthians 5:1","osis":["2Cor.5.1"]},{"printed":"2 Corinthians 5:6","osis":["2Cor.5.6"]},{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"And the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the Judgement of the great Day.","proofs":["Luke 16:23–24","Acts 1:25","Jude 6–7","1 Peter 3:19"],"refs":[{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]},{"printed":"Acts 1:25","osis":["Acts.1.25"]},{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null},{"text":"Beside these two Places, for Souls separated from their bodies, the Scripture acknowledgeth none.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["31.1"],"lbcf1689":["31.1"],"savoy1658":["31.1"],"wcf1646-modernized":["32.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the highest Heavens,","position":null},{"text":"s","position":18}]},{"source":"savoy1658","type":"later","segments":[{"text":"s","position":18}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the highest Heavens,","position":null},{"text":"s","position":18}]}],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"At the Last day, such as are found alive, shall not die, but be changed: and, all the Dead shall be raised up, with the self same bodies, and none other, although with different qualities, which shall be united again to their Souls for ever.","segments":[{"text":"At the Last day, such as are found alive, shall not die, but be changed:","proofs":["1 Thessalonians 4:17","1 Corinthians 15:51–52"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]},{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]}],"note":null},{"text":"and, all the Dead shall be raised up, with the self same bodies, and none other, although with different qualities, which shall be united again to their Souls for ever.","proofs":["Job 19:26–27","1 Corinthians 15:42–44"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]},{"printed":"1 Corinthians 15:42–44","osis":["1Cor.15.42-1Cor.15.44"]}],"note":null}],"relations":{"lbcf1677":["31.2"],"lbcf1689":["31.2"],"savoy1658":["31.2"],"wcf1646-modernized":["32.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"die,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"die,","position":null}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"The Bodies of the unjust, shall, by the power of Christ, be raised to dishonor: the Bodies of the just by his Spirit, unto honor; and, be made conformable to his own glorious Body.","segments":[{"text":"The Bodies of the unjust, shall, by the power of Christ, be raised to dishonor: the Bodies of the just by his Spirit, unto honor; and, be made conformable to his own glorious Body.","proofs":["Acts 24:15","John 5:28–29","1 Corinthians 15:43","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"relations":{"lbcf1677":["31.3"],"lbcf1689":["31.3"],"savoy1658":["31.3"],"wcf1646-modernized":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":33,"title":"Of the last Judgement","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"God hath appointed a Day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom, all Power and Judgement is given of the Father. In which day, not onely the Apostate Angels shall be judged, but likewise all persons that have lived upon Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds; and, to receive according to what they have done in the Body, whether good or evil.","segments":[{"text":"God hath appointed a Day, wherein he will judge the world, in righteousness, by Jesus Christ,","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"to whom, all Power and Judgement is given of the Father.","proofs":["John 5:22","John 5:27"],"refs":[{"printed":"John 5:22","osis":["John.5.22"]},{"printed":"John 5:27","osis":["John.5.27"]}],"note":null},{"text":"In which day, not onely the Apostate Angels shall be judged,","proofs":["1 Corinthians 6:3","Jude 6","2 Peter 2:4"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null},{"text":"but likewise all persons that have lived upon Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds; and, to receive according to what they have done in the Body, whether good or evil.","proofs":["2 Corinthians 5:10","Ecclesiastes 12:14","Romans 2:16","Romans 14:10","Romans 14:12","Matthew 12:36–37"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Romans 2:16","osis":["Rom.2.16"]},{"printed":"Romans 14:10","osis":["Rom.14.10"]},{"printed":"Romans 14:12","osis":["Rom.14.12"]},{"printed":"Matthew 12:36–37","osis":["Matt.12.36-Matt.12.37"]}],"note":null}],"relations":{"lbcf1677":["32.1"],"lbcf1689":["32.1"],"savoy1658":["32.1"],"wcf1646-modernized":["33.1"]},"diffs":[],"page":null,"leaf":null},{"id":"33.2","chapter":33,"number":2,"text":"The End of Gods appointing this Day, is, for the manifestation of the Glory, of his Mercy, in the eternal salvation of the Elect; and, of his Justice, in the damnation of the Reprobate, who are wicked, and disobedient. For, then, shall the Righteous go into everlasting life, and receive that fulness of Joy and Refreshing, which shall come from the presence of the Lord: but, the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal Torments, and be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power.","segments":[{"text":"The End of Gods appointing this Day, is, for the manifestation of the Glory, of his Mercy, in the eternal salvation of the Elect; and, of his Justice, in the damnation of the Reprobate, who are wicked, and disobedient. For, then, shall the Righteous go into everlasting life, and receive that fulness of Joy and Refreshing, which shall come from the presence of the Lord: but, the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal Torments, and be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power.","proofs":["Matthew 25:31–46","Romans 2:5–6","Romans 9:22–23","Matthew 25:21","Acts 3:19","2 Thessalonians 1:7–10"],"refs":[{"printed":"Matthew 25:31–46","osis":["Matt.25.31-Matt.25.46"]},{"printed":"Romans 2:5–6","osis":["Rom.2.5-Rom.2.6"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Matthew 25:21","osis":["Matt.25.21"]},{"printed":"Acts 3:19","osis":["Acts.3.19"]},{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null}],"relations":{"lbcf1677":["32.2"],"lbcf1689":["32.2"],"savoy1658":["32.2"],"wcf1646-modernized":["33.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Refreshing, which shall come from","position":null},{"text":"be","position":4}]},{"source":"savoy1658","type":"later","segments":[{"text":"Refreshing, which shall come from","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Refreshing, which shall come from","position":null},{"text":"be","position":4}]}],"page":null,"leaf":null},{"id":"33.3","chapter":33,"number":3,"text":"As Christ would have us to be certainly perswaded, That there shall be a Day of Judgement, both to deter all men from sin, and for the greater consolation of the Godly in their Adversity; so, will he have that Day unknown to men, that they may shake off all carnal Security, and be always watchful, because they know not at what hour the Lord will come; and, may be ever prepared to say, Come Lord Jesus, come quickly, Amen.","segments":[{"text":"As Christ would have us to be certainly perswaded, That there shall be a Day of Judgement, both to deter all men from sin, and for the greater consolation of the Godly in their Adversity;","proofs":["2 Peter 3:11","2 Peter 3:14","2 Corinthians 5:10–11","2 Thessalonians 1:5–7","Luke 21:27–28","Romans 8:23–25"],"refs":[{"printed":"2 Peter 3:11","osis":["2Pet.3.11"]},{"printed":"2 Peter 3:14","osis":["2Pet.3.14"]},{"printed":"2 Corinthians 5:10–11","osis":["2Cor.5.10-2Cor.5.11"]},{"printed":"2 Thessalonians 1:5–7","osis":["2Thess.1.5-2Thess.1.7"]},{"printed":"Luke 21:27–28","osis":["Luke.21.27-Luke.21.28"]},{"printed":"Romans 8:23–25","osis":["Rom.8.23-Rom.8.25"]}],"note":null},{"text":"so, will he have that Day unknown to men, that they may shake off all carnal Security, and be always watchful, because they know not at what hour the Lord will come; and, may be ever prepared to say, Come Lord Jesus, come quickly, Amen.","proofs":["Matthew 24:36","Matthew 24:42–44","Mark 13:35–37","Luke 12:35–36","Revelation 22:20"],"refs":[{"printed":"Matthew 24:36","osis":["Matt.24.36"]},{"printed":"Matthew 24:42–44","osis":["Matt.24.42-Matt.24.44"]},{"printed":"Mark 13:35–37","osis":["Mark.13.35-Mark.13.37"]},{"printed":"Luke 12:35–36","osis":["Luke.12.35-Luke.12.36"]},{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{"lbcf1677":["32.3"],"lbcf1689":["32.3"],"savoy1658":["32.3"],"wcf1646-modernized":["33.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"be ever","position":null}]},{"source":"savoy1658","type":"later","segments":[{"text":"Day of","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"be ever","position":null}]}],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"to-the-christian-reader","title":"To the Christian Reader; Especially heads of Families","text":"As we cannot but with grief of Soul lament those multitudes of Errors, Blasphemies, and all kinds of prophanenesse, which have in this last Age like a *mighty Deluge* overflowen this Nation, so among several other sins which have helped to open the Flood-gates of all these impieties, we cannot but esteem the disuse of Family-Instruction one of the greatest. The two great Pillars upon which the Kingdom of Satan is erected, and by which it is upheld, are Ignorance and Errour; The first step of our manumission from this spiritual thraldom consists in having our *Eyes opened, and being turned from darknesse to light*;[^1] How much the serious endeavours of godly Parents and Masters might contribute to an early seasoning the tender years of such as are under their inspection is abundantly evident, not only from their special influence upon them in respect of their Authority over them, interest in them, continual presence with them, & frequent opportunities of being helpful to them, but also from the sad effects which by woful experience we find to be the fruit of the omission of this duty. ’Twere easie to set before you a cloud of *Witnesses* the language of whose practice hath been not onely an eminent Commendation of this duty, but also a serious Exhortation to it. As *Abel though dead,* yet *speaks* by his example to us for our imitation of his Faith, *&c.*[^2] So do the examples of *Abraham,* of *Joshua,* of the Parents of *Solomon,* of the Grand-mother and Mother of *Timothy,* the Mother of *Augustine,* whose care was as well to nurse up the Souls, as the Bodies of their little ones, and as their pains herein was great, so was their successe no way unanswerable.\n\nWe should scarce imagine it, any better than an impertinency in this noon-day of the Gospel, either to inform or perswade in a duty so expresly commanded, so frequently urged, so highly encouraged, and so eminently owned by the Lord in all ages with his blessing, but that our sad experience tells us this duty is not more needful than ’tis of late neglected. For the restoring of this duty to its due observance give us leave to suggest this double advice.\n\nThe first concerns Heads of families in respect of themselves, That as the Lord hath set them in place above the rest of their Family, they would labour in all Wisdom and spiritual Understanding to be above them also. ’Tis an uncomely sight to behold men in years Babes in Knowledge, and how unmeet are they to instruct others who need themselves to be taught which *be the first principles of the Oracles of God?*[^3] Knowledge is an accomplishment so desirable that the Devils themselves knew not a more taking bait by which to tempt our first Parents, than by the fruit of the *Tree of Knowledge: so shall you be as Gods knowing good and evill.* When *Solomon*[^4] had that favour shewed him of the Lord, that he was made his own chuser what to ask, he knew no greater mercy to beg than *Wisdom.* The Understanding is the Guide & Pilot of the whole man, that faculty which sits at the stern of the soul: but as the most expert guide may mistake in the dark; so may the Understanding when it wants the light of Knowledge; without *Knowledge the Mind cannot be good,*[^5] nor the life good, nor the eternal condition safe,[^6] *My people are destroyed for lack of knowledge,*[^7] ’Tis ordinary in Scripture to set prophanesse and all kind of miscarriages upon the score of Ignorance. Diseases in the body have many times their rise from distempers in the Head, and Exorbitances in Practice from Errours in Judgement, and indeed in every sin there is something both of Ignorance and Errour at the bottome, for did sinners truly know what they do in sinning, we might say of every sin what the Apostle speaks concerning that great sin, had *they known him, they would not have crucifi’d the Lord of glory,* did they truly know that every sin is a provoking *the Lord to jealousie,* a proclaiming war against Heaven, *A crucifying the Lord Jesus afresh, a treasuring up wrath unto themselves against the Day of Wrath,* and that if ever they be pardoned, it must be at no lower a rate than the price of his blood, it were scarce possible but sin instead of alluring, should affright, and instead of tempting scare. ’Tis one of the Arch-devices and principal methods of Satan to deceive men into sin; thus he prevailed against our first Parents, not as a Lyon, but as a Serpent, acting his enmity under a pretence of friendship, and tempting them to evil under an appearance of good, and thus hath he all along carried on his designs of darknesse by transforming himself into an Angel of light, making poor deceived men in love with their miseries, and hug their own destruction. A most soveraign antidote against all kind of Errours, is to be grounded and setled in the faith: persons unfixed in the true Religion are very receptive of a false, and they who are nothing in spiritual knowledge are easily made any thing. *Cloudes without water are driven too and fro with every wind,* and ships without ballast lyable to the violence of every tempest. But yet the Knowledge we especially commend is not a brain-Knowledge, a meer speculation, this may be in the worst of Men, nay in the worst of Creatures, the Devils themselves, and that in such an eminency, as the best of Saints cannot attain to, in this life of imperfection; but an inward, a savory, an heart knowledge, such as was in that *Martyr,* who though she would not dispute for Christ, could dye for him. This is that spiritual sense and feeling of divine truths the Apostle speaks of *Heb.* 5.14. Having your senses exercised, *&c.*\n\nBut alass we may say of most Mens Religion, what learned *Rivet*[^8] speaks concerning the Errours of the *Fathers,* they *were not so much their own Errours, as the Errours of the times wherein they lived.* Thus do most men take up their Religion upon no better an account than *Turks* and *Papists* take up theirs, because tis the Religion of the times and places wherein they live, and what they take up thus slightly, they lay down as easily. Whereas an inward taste and relish of the things of God is an excellent preservative to keep us setled in the most unsetled times. Corrupt and unsavory Principles have great advantage upon us, above those that are spiritual and sound, the former being suitable to corrupt nature, the later contrary, the former springing up of themselves, the latter brought forth not without a painful industry. The ground needs no other Midwifery in bringing forth weeds than onely the neglect of the Husbandmans hand to pluck them up; the Ayr needs no other cause of darknesse, than the absence of the Sun, nor Water of coldnesse, than its distance from the Fire, because these are the genuine products of Nature. Were it so well with the Soul (as some of the Philosophers have vainly imagined) to come into the world as an *Ab rasa Tabula,* a meer blank or piece of white paper, on which neither any thing written nor any blots, it would then be equally receptive of good and evil, and no more averse to the one than to the other, but how much worse its condition indeed is, were Scripture silent, every mans experience does evidently manifest. For who is there that knowes any thing of his own heart, and knowes not thus much, that the suggestions of Satan have so easie and free admittance into our hearts, that our utmost watchfulnesse is too little to guard us from them, whereas the notions of Gods Spirit are so unacceptable to us, that our utmost diligence is too little to get our hearts open to entertain them. Let therefore the Excellency, Necessity, Difficulty of true Wisdom, stir up endeavours in you, somewhat proportionable to such an accomplishment, above *all getting get Understanding,*[^9] *and search for Wisdom as for hidden treasures;*[^10] it much concernes you in respect of your selves.\n\nOur second Advice concerns heads of Families, in respect of their Families; what ever hath been said already though it concerns every private Christian that hath a Soul to look after, yet upon a double account it concerns Parents & Masters, as having themselves and others to look after. Some there are who because of their ignorance cannot, others because of their sluggishnesse will not mind this duty. To the former we propound the method of *Joshua,* who first began with himself, and then is careful of his Family; To the later we shall onely hint, what a dreadful meeting those Parents and Masters must have at that great day with their Children and Servants, when all that were under their inspection, shall not onely accuse them, but charge their eternal miscarrying upon their score. Never did any age of the Church enjoy such choice helps as this of ours. Every age of the Gospel hath had its *Creeds, Confessions, Catechisms,* and such Breviaries and Models of Divinity as have been singularly useful. Such forms of sound words (how ever in these days decry’d) have been of use in the Church ever since God himself wrote the Decalogue as a summary of things to be done, and Christ taught us that prayer of his, as a directory what to ask. Concerning the usefulnesse of such compendiary Systems, so much hath been said already by a learned Divine of this age,[^11] as is sufficient to satisfie all who are not resolved to remain unsatisfied.\n\nConcerning the particular excellency of these ensuing Treatises, we judge it unneedful to mention those eminent testimonies which have been given them from persons of known worth in respect of their Judgements, Learning, & Integrity, instance both at home & abroad, because themselves speak so much their own praise; Gold stands not in need of Varnish, nor Diamonds of painting, give us leave only to tell you that we cannot but account it an eminent mercy to enjoy such helps as these are; ’Tis ordinary in these days for Men to speak evill of things they know not, but if any are possessed with mean thoughts of these Treatises, we shall onely give the same counsel to them that *Philip* gives *Nathaniel, Come and see.*[^12] ’Tis no small advantage the Reader now hath, by the Addition of Scriptures at large, Whereby with little paynes he may more profit, because with every truth he may behold its Scripture-foundation. And indeed considering what a *Babel* of Opinions, what a strange confusion of tongues there is this day, among them who profess they speak the language of *Canaan,* there is no intelligent person but will conclude that advice of the Prophet especially suited to such an age as this, *Isa.* 8.20. *To the Law and to the testimony if they speak not according to this word, ’tis because there is no light in them.* If the Reverend and Learned Composers of these ensuing Treatises were willing to take the paines of annexing Scripture-proofs to every truth, that the faith of people might not be built upon the dictates of men, but the Authority of God: So some considerable paynes hath now been further taken in transcribing those Scriptures, partly to prevent that grand inconvenience (which all former impressions (except the Latin) have abounded with, to the great perplexing and disheartning of the Reader) the misquotations of Scripture, the meanest Reader being able by having the words at large to rectifie whatever mistake may be in the Printer in citing the particular place; partly to prevent the trouble of turning to every Proof (which could not but be very great) partly to help the memories of such who are willing to take the paines of turning to every proof, but are unable to retain what they read, and partly that this may serve as a Bible Common place, the severall passages of Scripture which are scattered up and down in the word, being in this Book reduced to their proper head, and thereby giving light each to other. The advantages (you see) of this design are many and great. The way to spiritual knowledge is hereby made more easie, and the ignorance of this age more inexcusable.\n\nIf therefore there be any spark in you of love to God, be not content that any of yours should be ignorant of him whom you so much admire, or any haters of him whom you so much love. If there be any compassion to the Souls of them who are under your care, if any regard of your being found faithful in the day of Christ, if any respect to future generations, labor to sow these seeds of Knowledge which may grow up in after times. That you may be faithful herein, is the earnest prayer of\n\n- Henry Wilkinson, *D.D. A.M.P.*\n- Charles Offspring\n- Arthur Jackson\n- John Crosse\n- Sam. Clark\n- Sam. Slater\n- William Whitaker\n- John Fuller\n- James Nalton\n- Thomas Goodwin.\n- Matthew Pool\n- William Bates\n- Roger Drake\n- William Taylor\n- William Cooper\n- William Jenkyn\n- Thomas Manton\n- Thomas Jacomb\n- George Griffiths\n- Edward Perkins\n- Ralph Venning\n- Jeremiah Burwel\n- Joseph Church\n- Has. Bridges\n- Sam. Smith.\n- Samuel Annesley\n- Thomas Gouge\n- Leo. Cooke\n- John Sheffeild\n- Richard Kentish\n- Alexander Pringle\n- Tho. Watson\n- John Jackson.\n- John Loder\n- Sam. Rowles\n- John Glascock\n- Francis Raworth\n- Jam. Jollife\n\n[^1]: Act. 26. 18.\n[^2]: Heb. 11. 4.\n[^3]: Heb. 5. 12.\n[^4]: 1 Kings. 3. 5. 9.\n[^5]: Prov. 19. 2.\n[^6]: Eph. 4. 18.\n[^7]: Hos. 4. 6.\n[^8]: Rivet. Crit. Sacr.\n[^9]: Prov. 4. 7.\n[^10]: Prov. 2,\n[^11]: Doctor *Tuckney* in his Sermon, on 2 Tim. 1. 13.\n[^12]: Joh. 1. 46."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"wcf1646-modernized","kind":"confession","title":"Westminster Confession of Faith (modernized)","short":"WCF","aliases":["Westminster Confession"],"authors":["Westminster Assembly"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1646,"first_published":1647,"adopted":[{"by":"Church of Scotland","year":1647}]},"year":1646,"edition":null,"source":null,"image":null,"modernized":"wcf1646","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1689-modernized","relation":"revised-by"},{"document":"savoy1658-modernized","relation":"revised-by"},{"document":"wcf1646","relation":"same"}],"provenance":{"witness":null,"transcription":{"from":"wcf1646","checked":[]},"license":"public-domain","notes":"`wcf1646` with its spelling modernized by `scripts/modernize.mjs`, from `scripts/modernize-dictionary.json`."},"chapter_count":33,"paragraph_count":172,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/wcf1646-modernized","chapters":[{"number":1,"title":"Of the Holy Scripture","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"Although the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom, and Power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation. Therefore it pleased the Lord, at various times, and in various manners, to reveal himself, and to declare that his Will unto his Church; and afterwards, for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the World; to commit the same wholly unto writing: which makes the Holy Scripture to be most necessary; those former ways of Gods revealing his Will unto his people, being now ceased.","segments":[{"text":"Although the light of Nature, and the works of Creation and Providence do so far manifest the Goodness, Wisdom, and Power of God, as to leave men inexcusable;","proofs":["Romans 2:14–15","Romans 1:19–20","Psalm 19:1–3","Romans 1:32","Romans 2:1"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Romans 1:19–20","osis":["Rom.1.19-Rom.1.20"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]},{"printed":"Romans 1:32","osis":["Rom.1.32"]},{"printed":"Romans 2:1","osis":["Rom.2.1"]}],"note":null},{"text":"yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation.","proofs":["1 Corinthians 1:21","1 Corinthians 2:13–14"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"1 Corinthians 2:13–14","osis":["1Cor.2.13-1Cor.2.14"]}],"note":null},{"text":"Therefore it pleased the Lord, at various times, and in various manners, to reveal himself, and to declare that his Will unto his Church;","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"and afterwards, for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the World; to commit the same wholly unto writing:","proofs":["Proverbs 22:19–21","Luke 1:3–4","Romans 15:4","Matthew 4:4","Matthew 4:7","Matthew 4:10","Isaiah 8:19–20"],"refs":[{"printed":"Proverbs 22:19–21","osis":["Prov.22.19-Prov.22.21"]},{"printed":"Luke 1:3–4","osis":["Luke.1.3-Luke.1.4"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"Matthew 4:4","osis":["Matt.4.4"]},{"printed":"Matthew 4:7","osis":["Matt.4.7"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Isaiah 8:19–20","osis":["Isa.8.19-Isa.8.20"]}],"note":null},{"text":"which makes the Holy Scripture to be most necessary;","proofs":["2 Timothy 3:15","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"those former ways of Gods revealing his Will unto his people, being now ceased.","proofs":["Hebrews 1:1–2"],"refs":[{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.1"],"savoy1658-modernized":["1.1"],"wcf1646":["1.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of","position":5},{"text":"s","position":23}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the name of Holy Scripture, or the Word of God written; are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles. Pauls Epistles to the Romans, Corinthians I., Corinthians II., Galatians, Ephesians, Philippians, Colossians, Thessalonians I., Thessalonians II., To Timothy I., To Timothy II., To Titus, To Philemon. The Epistle to the Hebrews. The Epistle of James. The first and second Epistles of Peter. The first, second, and third Epistles of John. The Epistle of Jude. The Revelation of John. All which are given by inspiration of God, to be the Rule of Faith and Life.","segments":[{"text":"Under the name of Holy Scripture, or the Word of God written; are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles. Pauls Epistles to the Romans, Corinthians I., Corinthians II., Galatians, Ephesians, Philippians, Colossians, Thessalonians I., Thessalonians II., To Timothy I., To Timothy II., To Titus, To Philemon. The Epistle to the Hebrews. The Epistle of James. The first and second Epistles of Peter. The first, second, and third Epistles of John. The Epistle of Jude. The Revelation of John. All which are given by inspiration of God, to be the Rule of Faith and Life.","proofs":["Luke 16:29","Luke 16:31","Ephesians 2:20","Revelation 22:18–19","2 Timothy 3:16"],"refs":[{"printed":"Luke 16:29","osis":["Luke.16.29"]},{"printed":"Luke 16:31","osis":["Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.2"],"savoy1658-modernized":["1.2"],"wcf1646":["1.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"I.","position":1},{"text":"II.","position":1},{"text":"I.","position":3},{"text":"II.","position":2},{"text":"I.","position":5},{"text":"II.","position":3},{"text":"The Gospels according to","position":null},{"text":"s","position":36},{"text":"I.,","position":1},{"text":"II.,","position":1},{"text":"I.,","position":3},{"text":"II., To","position":1},{"text":"I., To","position":2},{"text":"II.,","position":3},{"text":"of John.","position":2}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"I.","position":1},{"text":"II.","position":1},{"text":"I.","position":3},{"text":"II.","position":2},{"text":"I.","position":5},{"text":"II.","position":3},{"text":"The Gospels according to","position":null},{"text":"s","position":36},{"text":"I.,","position":1},{"text":"II.,","position":1},{"text":"I.,","position":3},{"text":"II.,","position":2},{"text":"I.,","position":5},{"text":"II.,","position":3},{"text":"of John.","position":2}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human Writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human Writings.","proofs":["Luke 24:27","Luke 24:44","Romans 3:2","2 Peter 1:21"],"refs":[{"printed":"Luke 24:27","osis":["Luke.24.27"]},{"printed":"Luke 24:44","osis":["Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.3"],"savoy1658-modernized":["1.3"],"wcf1646":["1.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in","position":4}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the Holy Scripture, for which it ought to be believed and obeyed, depends not upon the Testimony of any man, or Church; but wholly upon God (who is Truth it self) the Author thereof: and therefore it is to be received, because it is the Word of God.","segments":[{"text":"The Authority of the Holy Scripture, for which it ought to be believed and obeyed, depends not upon the Testimony of any man, or Church; but wholly upon God (who is Truth it self) the Author thereof: and therefore it is to be received, because it is the Word of God.","proofs":["2 Peter 1:19","2 Peter 1:21","2 Timothy 3:16","1 John 5:9","1 Thessalonians 2:13"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"1 John 5:9","osis":["1John.5.9"]},{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.4"],"savoy1658-modernized":["1.4"],"wcf1646":["1.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"and obeyed,","position":null},{"text":"and","position":2}]}],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the Testimony of the Church to an high and reverent esteem of the holy Scripture: And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full discovery it makes of the only way of mans salvation, the many other incomparable Excellencies, and the entire perfection thereof, are Arguments whereby it does abundantly evidence it self to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word, in our hearts.","segments":[{"text":"We may be moved and induced by the Testimony of the Church to an high and reverent esteem of the holy Scripture:","proofs":["1 Timothy 3:15"],"refs":[{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]}],"note":null},{"text":"And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full discovery it makes of the only way of mans salvation, the many other incomparable Excellencies, and the entire perfection thereof, are Arguments whereby it does abundantly evidence it self to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word, in our hearts.","proofs":["1 John 2:20","1 John 2:27","John 16:13–14","1 Corinthians 2:10–12","Isaiah 59:21"],"refs":[{"printed":"1 John 2:20","osis":["1John.2.20"]},{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 Corinthians 2:10–12","osis":["1Cor.2.10-1Cor.2.12"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.5"],"savoy1658-modernized":["1.5"],"wcf1646":["1.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":16},{"text":"the","position":18}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Counsel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the Worship of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian Prudence, according to the general Rules of the Word, which are always to be observed.","segments":[{"text":"The whole Counsel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Traditions of men.","proofs":["2 Timothy 3:15–17","Galatians 1:8–9","2 Thessalonians 2:2"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"2 Thessalonians 2:2","osis":["2Thess.2.2"]}],"note":null},{"text":"Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word:","proofs":["John 6:45","1 Corinthians 2:9–10","1 Corinthians 2:12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–10","osis":["1Cor.2.9-1Cor.2.10"]},{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]}],"note":null},{"text":"and that there are some circumstances concerning the Worship of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian Prudence, according to the general Rules of the Word, which are always to be observed.","proofs":["1 Corinthians 11:13–14","1 Corinthians 14:26","1 Corinthians 14:40"],"refs":[{"printed":"1 Corinthians 11:13–14","osis":["1Cor.11.13-1Cor.11.14"]},{"printed":"1 Corinthians 14:26","osis":["1Cor.14.26"]},{"printed":"1 Corinthians 14:40","osis":["1Cor.14.40"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.6"],"savoy1658-modernized":["1.6"],"wcf1646":["1.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in Scripture,","position":null},{"text":"by good and necessary consequence may be deduced from","position":null},{"text":"s","position":16}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the Learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all:","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the Learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","proofs":["Psalm 119:105","Psalm 119:130"],"refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]},{"printed":"Psalm 119:130","osis":["Ps.119.130"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.7"],"savoy1658-modernized":["1.7"],"wcf1646":["1.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":5},{"text":"unto","position":2}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew (which was the Native Language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing of it was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentic; so as, in all Controversies of Religion, the Church is finally to Appeal unto them. But, because these Original Tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar Language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.","segments":[{"text":"The Old Testament in Hebrew (which was the Native Language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing of it was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentic;","proofs":["Matthew 5:18"],"refs":[{"printed":"Matthew 5:18","osis":["Matt.5.18"]}],"note":null},{"text":"so as, in all Controversies of Religion, the Church is finally to Appeal unto them.","proofs":["Isaiah 8:20","Acts 15:15","John 5:39","John 5:46"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Acts 15:15","osis":["Acts.15.15"]},{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"John 5:46","osis":["John.5.46"]}],"note":null},{"text":"But, because these Original Tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"therefore they are to be translated into the vulgar Language of every Nation unto which they come,","proofs":["1 Corinthians 14:6","1 Corinthians 14:9","1 Corinthians 14:11–12","1 Corinthians 14:24","1 Corinthians 14:27–28"],"refs":[{"printed":"1 Corinthians 14:6","osis":["1Cor.14.6"]},{"printed":"1 Corinthians 14:9","osis":["1Cor.14.9"]},{"printed":"1 Corinthians 14:11–12","osis":["1Cor.14.11-1Cor.14.12"]},{"printed":"1 Corinthians 14:24","osis":["1Cor.14.24"]},{"printed":"1 Corinthians 14:27–28","osis":["1Cor.14.27-1Cor.14.28"]}],"note":null},{"text":"that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner;","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null},{"text":"and, through patience and comfort of the Scriptures, may have hope.","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.8"],"savoy1658-modernized":["1.8"],"wcf1646":["1.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":5},{"text":"have","position":2}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture is the Scripture it self: and therefore, when there is a Question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture is the Scripture it self: and therefore, when there is a Question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly.","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.9"],"savoy1658-modernized":["1.9"],"wcf1646":["1.9"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"and known","position":null}]}],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councils, Opinions of Ancient Writers, Doctrines of men, and private spirits, are to be examined; and, in whose Sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture.","segments":[{"text":"The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councils, Opinions of Ancient Writers, Doctrines of men, and private spirits, are to be examined; and, in whose Sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture.","proofs":["Matthew 22:29","Matthew 22:31","Ephesians 2:20","Acts 28:25"],"refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]},{"printed":"Matthew 22:31","osis":["Matt.22.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:25","osis":["Acts.28.25"]}],"note":null}],"relations":{"lbcf1689-modernized":["1.10"],"savoy1658-modernized":["1.10"],"wcf1646":["1.10"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Councils,","position":null},{"text":"Spirit speaking in the","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Spirit speaking in the","position":null}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God, and of the holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"There is but one only, living, and true God: who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and with all, most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.","segments":[{"text":"There is but one only,","proofs":["Deuteronomy 6:4","1 Corinthians 8:4","1 Corinthians 8:6"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"living, and true God:","proofs":["1 Thessalonians 1:9","Jeremiah 10:10"],"refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null},{"text":"who is infinite in Being and Perfection,","proofs":["Job 11:7–9","Job 26:14"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]},{"printed":"Job 26:14","osis":["Job.26.14"]}],"note":null},{"text":"a most pure Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"invisible,","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"without body, parts,","proofs":["Deuteronomy 4:15–16","John 4:24","Luke 24:39"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]},{"printed":"John 4:24","osis":["John.4.24"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"or passions,","proofs":["Acts 14:11","Acts 14:15"],"refs":[{"printed":"Acts 14:11","osis":["Acts.14.11"]},{"printed":"Acts 14:15","osis":["Acts.14.15"]}],"note":null},{"text":"immutable,","proofs":["James 1:17","Malachi 3:6"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"immense,","proofs":["1 Kings 8:27","Jeremiah 23:23–24"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]},{"printed":"Jeremiah 23:23–24","osis":["Jer.23.23-Jer.23.24"]}],"note":null},{"text":"eternal,","proofs":["Psalm 90:2","1 Timothy 1:17"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]},{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"incomprehensible,","proofs":["Psalm 145:3"],"refs":[{"printed":"Psalm 145:3","osis":["Ps.145.3"]}],"note":null},{"text":"almighty,","proofs":["Genesis 17:1","Revelation 4:8"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]},{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"most wise,","proofs":["Romans 16:27"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":null},{"text":"most holy,","proofs":["Isaiah 6:3","Revelation 4:8"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]},{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"most free,","proofs":["Psalm 115:3"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"note":null},{"text":"most absolute,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"working all things according to the Counsel of his own immutable and most righteous will,","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"for his own glory;","proofs":["Proverbs 16:14","Romans 11:36"],"refs":[{"printed":"Proverbs 16:14","osis":["Prov.16.14"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"most loving,","proofs":["1 John 4:8","1 John 4:16"],"refs":[{"printed":"1 John 4:8","osis":["1John.4.8"]},{"printed":"1 John 4:16","osis":["1John.4.16"]}],"note":null},{"text":"gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null},{"text":"the rewarder of them that diligently seek him;","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and with all, most just and terrible in his judgments,","proofs":["Nehemiah 9:32–33"],"refs":[{"printed":"Nehemiah 9:32–33","osis":["Neh.9.32-Neh.9.33"]}],"note":null},{"text":"hating all sin,","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"and who will by no means clear the guilty.","proofs":["Nahum 1:2–3","Exodus 34:7"],"refs":[{"printed":"Nahum 1:2–3","osis":["Nah.1.2-Nah.1.3"]},{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["2.1"],"savoy1658-modernized":["2.1"],"wcf1646":["2.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"There","position":null},{"text":"who","position":1},{"text":"most wise,","position":null},{"text":"who","position":2}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God has all life, glory, goodness, blessedness, in, and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creatures which he has made, nor deriving any Glory from them, but only manifesting his own Glory, in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and, has most Sovereign Dominion over them, to do by them, for them, or upon them whatsoever himself pleases. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from Angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.","segments":[{"text":"God has all life,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null},{"text":"glory,","proofs":["Acts 7:2"],"refs":[{"printed":"Acts 7:2","osis":["Acts.7.2"]}],"note":null},{"text":"goodness,","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"blessedness,","proofs":["1 Timothy 6:15","Romans 9:5"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null},{"text":"in, and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creatures which he has made,","proofs":["Acts 17:24–25"],"refs":[{"printed":"Acts 17:24–25","osis":["Acts.17.24-Acts.17.25"]}],"note":null},{"text":"nor deriving any Glory from them,","proofs":["Job 22:2–3"],"refs":[{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"but only manifesting his own Glory, in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things;","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"and, has most Sovereign Dominion over them, to do by them, for them, or upon them whatsoever himself pleases.","proofs":["Revelation 4:11","1 Timothy 6:15","Daniel 4:25","Daniel 4:35"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]},{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]},{"printed":"Daniel 4:25","osis":["Dan.4.25"]},{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null},{"text":"In his sight all things are open and manifest;","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"his knowledge is infinite, infallible, and independent upon the creature,","proofs":["Romans 11:33–34","Psalm 147:5"],"refs":[{"printed":"Romans 11:33–34","osis":["Rom.11.33-Rom.11.34"]},{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"so as nothing is to him contingent, or uncertain.","proofs":["Acts 15:18","Ezekiel 11:5"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"Ezekiel 11:5","osis":["Ezek.11.5"]}],"note":null},{"text":"He is most holy in all his counsels, in all his works, and in all his commands.","proofs":["Psalm 145:17","Romans 7:12"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]},{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"To him is due from Angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.","proofs":["Revelation 5:12–14"],"refs":[{"printed":"Revelation 5:12–14","osis":["Rev.5.12-Rev.5.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["2.2"],"savoy1658-modernized":["2.2"],"wcf1646":["2.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"has","position":1},{"text":"and","position":2},{"text":"s","position":13},{"text":"them,","position":2},{"text":"and every other creature,","position":null}]}],"page":null,"leaf":null},{"id":"2.3","chapter":2,"number":3,"text":"In the Unity of the God-head there be Three Persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father: the Holy Ghost eternally proceeding from the Father and the Son.","segments":[{"text":"In the Unity of the God-head there be Three Persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost.","proofs":["1 John 5:7","Matthew 3:16–17","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father:","proofs":["John 1:14","John 1:18"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"the Holy Ghost eternally proceeding from the Father and the Son.","proofs":["John 1:15","John 1:26","Galatians 4:6"],"refs":[{"printed":"John 1:15","osis":["John.1.15"]},{"printed":"John 1:26","osis":["John.1.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"relations":{"lbcf1689-modernized":["2.3"],"savoy1658-modernized":["2.3"],"wcf1646":["2.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the Unity of the God-head","position":null},{"text":"be","position":1},{"text":"Persons,","position":null},{"text":"God","position":2},{"text":"Father, God","position":null},{"text":"Son, and God the Holy Ghost.","position":null},{"text":"Ghost eternally","position":null}]}],"page":null,"leaf":null}]},{"number":3,"title":"Of Gods Eternal Decree","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"God from all eternity did, by the most wise and holy Counsel of his own Will, freely, and unchangeably ordain whatsoever comes to pass: yet so as thereby neither is God the Author of sin, nor is violence offered to the will of the Creatures, nor is the Liberty or contingency of second Causes taken away, but rather established.","segments":[{"text":"God from all eternity did, by the most wise and holy Counsel of his own Will, freely, and unchangeably ordain whatsoever comes to pass:","proofs":["Ephesians 1:11","Romans 11:33","Hebrews 6:17","Romans 9:15","Romans 9:18"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"Romans 9:15","osis":["Rom.9.15"]},{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null},{"text":"yet so as thereby neither is God the Author of sin,","proofs":["James 1:13","James 1:17","1 John 1:5"],"refs":[{"printed":"James 1:13","osis":["Jas.1.13"]},{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"nor is violence offered to the will of the Creatures, nor is the Liberty or contingency of second Causes taken away, but rather established.","proofs":["Acts 2:23","Matthew 17:12","Acts 4:27–28","Job 19:11","Proverbs 16:33"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]},{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]},{"printed":"Job 19:11","osis":["Job.19.11"]},{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.1"],"savoy1658-modernized":["3.1"],"wcf1646":["3.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"did,","position":null},{"text":"unchangeably ordain","position":null},{"text":"neither is God","position":null},{"text":"s","position":14}]}],"page":null,"leaf":null},{"id":"3.2","chapter":3,"number":2,"text":"Although God knows whatsoever may, or can come to pass upon all supposed conditions, yet has he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions.","segments":[{"text":"Although God knows whatsoever may, or can come to pass upon all supposed conditions,","proofs":["Acts 15:18","1 Samuel 23:11–12","Matthew 11:21","Matthew 11:23"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"1 Samuel 23:11–12","osis":["1Sam.23.11-1Sam.23.12"]},{"printed":"Matthew 11:21","osis":["Matt.11.21"]},{"printed":"Matthew 11:23","osis":["Matt.11.23"]}],"note":null},{"text":"yet has he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions.","proofs":["Romans 9:11","Romans 9:13","Romans 9:16","Romans 9:18"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]},{"printed":"Romans 9:13","osis":["Rom.9.13"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.2"],"savoy1658-modernized":["3.2"],"wcf1646":["3.2"]},"diffs":[],"page":null,"leaf":null},{"id":"3.3","chapter":3,"number":3,"text":"By the Decree of God, for the manifestation of his Glory, some men and Angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.","segments":[{"text":"By the Decree of God, for the manifestation of his Glory, some men and Angels","proofs":["1 Timothy 5:21","Matthew 25:41"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"are predestinated unto everlasting life, and others fore-ordained to everlasting death.","proofs":["Romans 9:22–23","Ephesians 1:5–6","Proverbs 16:4"],"refs":[{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.3"],"savoy1658-modernized":["3.3"],"wcf1646":["3.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto everlasting life, and others","position":null},{"text":"everlasting death.","position":null}]}],"page":null,"leaf":null},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and men thus predestinated and fore-ordained, are particularly, and unchangeably designed, and their number is so certain, and definite, that it cannot be either increased, or diminished.","segments":[{"text":"These Angels and men thus predestinated and fore-ordained, are particularly, and unchangeably designed, and their number is so certain, and definite, that it cannot be either increased, or diminished.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.4"],"savoy1658-modernized":["3.4"],"wcf1646":["3.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"3.5","chapter":3,"number":5,"text":"Those of mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Counsel and good pleasure of his Will, has chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any fore-sight of Faith, or Good-works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto: and all, to the praise of his glorious grace.","segments":[{"text":"Those of mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Counsel and good pleasure of his Will, has chosen, in Christ, unto everlasting glory,","proofs":["Ephesians 1:4","Ephesians 1:9","Ephesians 1:11","Romans 8:30","2 Timothy 1:9","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"out of his mere free grace and love, without any fore-sight of Faith, or Good-works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto:","proofs":["Romans 9:11","Romans 9:13","Romans 9:16","Ephesians 1:4","Ephesians 1:9"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]},{"printed":"Romans 9:13","osis":["Rom.9.13"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"Ephesians 1:9","osis":["Eph.1.9"]}],"note":null},{"text":"and all, to the praise of his glorious grace.","proofs":["Ephesians 1:6","Ephesians 1:12"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Ephesians 1:12","osis":["Eph.1.12"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.5"],"savoy1658-modernized":["3.5"],"wcf1646":["3.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto","position":1},{"text":"fore-sight of Faith, or Good-works, or perseverance in either of them, or any","position":null},{"text":"conditions,","position":null},{"text":"s","position":21},{"text":"and all, to the praise of his glorious grace.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Good-works,","position":null}]}],"page":null,"leaf":null},{"id":"3.6","chapter":3,"number":6,"text":"As God has appointed the Elect unto glory; so has he, by the eternal and most free purpose of his Will, fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved; but the Elect only.","segments":[{"text":"As God has appointed the Elect unto glory; so has he, by the eternal and most free purpose of his Will, fore-ordained all the means thereunto.","proofs":["1 Peter 1:2","Ephesians 1:4–5","Ephesians 2:10","2 Thessalonians 2:13"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"Wherefore they who are elected, being fallen in Adam, are redeemed by Christ,","proofs":["1 Thessalonians 5:9–10","Titus 2:14"],"refs":[{"printed":"1 Thessalonians 5:9–10","osis":["1Thess.5.9-1Thess.5.10"]},{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"note":null},{"text":"are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified,","proofs":["Romans 8:30","Ephesians 1:5","2 Thessalonians 2:13"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"and kept by his power through faith unto salvation.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved; but the Elect only.","proofs":["John 17:9","Romans 8:18–39","John 6:64–65","John 10:26","John 8:47","1 John 2:19"],"refs":[{"printed":"John 17:9","osis":["John.17.9"]},{"printed":"Romans 8:18–39","osis":["Rom.8.18-Rom.8.39"]},{"printed":"John 6:64–65","osis":["John.6.64-John.6.65"]},{"printed":"John 10:26","osis":["John.10.26"]},{"printed":"John 8:47","osis":["John.8.47"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.6"],"savoy1658-modernized":["3.6"],"wcf1646":["3.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"has he,","position":null}]}],"page":null,"leaf":null},{"id":"3.7","chapter":3,"number":7,"text":"The rest of mankind God was pleased, according to the unsearchable counsel of his own Will, whereby he extends, or with-holds mercy, as he pleases, for the glory of his Sovereign Power over his creatures, to pass by; and, to ordain them to dishonor and wrath, for their sin, to the praise of his glorious justice.","segments":[{"text":"The rest of mankind God was pleased, according to the unsearchable counsel of his own Will, whereby he extends, or with-holds mercy, as he pleases, for the glory of his Sovereign Power over his creatures, to pass by; and, to ordain them to dishonor and wrath, for their sin, to the praise of his glorious justice.","proofs":["Matthew 11:25–26","Romans 9:17–18","Romans 9:21–22","2 Timothy 2:19–20","Jude 4","1 Peter 2:8"],"refs":[{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]},{"printed":"Romans 9:17–18","osis":["Rom.9.17-Rom.9.18"]},{"printed":"Romans 9:21–22","osis":["Rom.9.21-Rom.9.22"]},{"printed":"2 Timothy 2:19–20","osis":["2Tim.2.19-2Tim.2.20"]},{"printed":"Jude 4","osis":["Jude.1.4"]},{"printed":"1 Peter 2:8","osis":["1Pet.2.8"]}],"note":null}],"relations":{"savoy1658-modernized":["3.7"],"wcf1646":["3.7"]},"diffs":[],"page":null,"leaf":null},{"id":"3.8","chapter":3,"number":8,"text":"The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care, that men attending the Will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election. So shall this Doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care,","proofs":["Romans 9:20","Romans 11:33","Deuteronomy 29:29"],"refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"that men attending the Will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual Vocation, be assured of their eternal Election.","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"So shall this Doctrine afford matter of praise, reverence, and admiration of God,","proofs":["Ephesians 1:6","Romans 11:33"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.","proofs":["Romans 11:5–6","Romans 11:20","2 Peter 1:10","Romans 8:33","Luke 10:20"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Romans 8:33","osis":["Rom.8.33"]},{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["3.7"],"savoy1658-modernized":["3.8"],"wcf1646":["3.8"]},"diffs":[],"page":null,"leaf":null}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six days; and all very good.","segments":[{"text":"It pleased God the Father, Son, and Holy Ghost,","proofs":["Hebrews 1:2","John 1:2–3","Genesis 1:2","Job 26:13","Job 33:4"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"John 1:2–3","osis":["John.1.2-John.1.3"]},{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]},{"printed":"Job 33:4","osis":["Job.33.4"]}],"note":null},{"text":"for the manifestation of the glory of his eternal power, wisdom, and goodness,","proofs":["Romans 1:20","Jeremiah 10:12","Psalm 104:24","Psalm 33:5–6"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"Jeremiah 10:12","osis":["Jer.10.12"]},{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Psalm 33:5–6","osis":["Ps.33.5-Ps.33.6"]}],"note":null},{"text":"in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six days; and all very good.","proofs":["Genesis 1","Hebrews 11:3","Colossians 1:16","Acts 17:24"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"note":null}],"relations":{"lbcf1689-modernized":["4.1"],"savoy1658-modernized":["4.1"],"wcf1646":["4.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"in the beginning,","position":null},{"text":"of nothing,","position":null}]}],"page":null,"leaf":null},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endowed with knowledge, righteousness and true holiness, after his own Image; having the Law of God written in their hearts, and power to fulfill it: and yet, under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this Law written in their hearts, they received a command, not to eat of the tree of the Knowledge of good and evil, which while they kept, they were happy in their Communion with God, and had Dominion over the Creatures.","segments":[{"text":"After God had made all other creatures, he created man, male and female,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"with reasonable and immortal souls,","proofs":["Genesis 17","Ecclesiastes 12:7","Luke 23:43","Matthew 10:28"],"refs":[{"printed":"Genesis 17","osis":["Gen.17"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null},{"text":"endowed with knowledge, righteousness and true holiness, after his own Image;","proofs":["Genesis 1:26","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"having the Law of God written in their hearts,","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"and power to fulfill it:","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"and yet, under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.","proofs":["Genesis 3:6","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Beside this Law written in their hearts, they received a command, not to eat of the tree of the Knowledge of good and evil, which while they kept, they were happy in their Communion with God,","proofs":["Genesis 2:17","Genesis 3:8–11","Genesis 3:23"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Genesis 3:8–11","osis":["Gen.3.8-Gen.3.11"]},{"printed":"Genesis 3:23","osis":["Gen.3.23"]}],"note":null},{"text":"and had Dominion over the Creatures.","proofs":["Genesis 1:26","Genesis 1:28"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null}],"relations":{"lbcf1689-modernized":["4.2","4.3"],"savoy1658-modernized":["4.2"],"wcf1646":["4.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"endowed with","position":null},{"text":"after his own Image;","position":null},{"text":"unto","position":null},{"text":"Beside this","position":null},{"text":"the","position":9}]}],"page":null,"leaf":null}]},{"number":5,"title":"Of Providence","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"God the great Creator of all things does uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy Providence, according to his infallible fore-knowledge, and the free, and immutable counsel of his own Will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.","segments":[{"text":"God the great Creator of all things does uphold,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"direct, dispose, and govern all creatures, actions, and things,","proofs":["Daniel 4:34–35","Psalm 135:6","Acts 17:25–26","Acts 17:28","Job 38–41"],"refs":[{"printed":"Daniel 4:34–35","osis":["Dan.4.34-Dan.4.35"]},{"printed":"Psalm 135:6","osis":["Ps.135.6"]},{"printed":"Acts 17:25–26","osis":["Acts.17.25-Acts.17.26"]},{"printed":"Acts 17:28","osis":["Acts.17.28"]},{"printed":"Job 38–41","osis":["Job.38-Job.41"]}],"note":null},{"text":"from the greatest even to the least,","proofs":["Matthew 10:29–31"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null},{"text":"by his most wise and holy Providence,","proofs":["Proverbs 15:3","Psalm 104:24","Psalm 145:17"],"refs":[{"printed":"Proverbs 15:3","osis":["Prov.15.3"]},{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"according to his infallible fore-knowledge,","proofs":["Acts 15:18","Psalm 94:8–11"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"Psalm 94:8–11","osis":["Ps.94.8-Ps.94.11"]}],"note":null},{"text":"and the free, and immutable counsel of his own Will,","proofs":["Ephesians 1:11","Psalm 33:10–11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Psalm 33:10–11","osis":["Ps.33.10-Ps.33.11"]}],"note":null},{"text":"to the praise of the glory of his wisdom, power, justice, goodness, and mercy.","proofs":["Isaiah 63:14","Ephesians 3:10","Romans 9:17","Genesis 45:7","Psalm 145:7"],"refs":[{"printed":"Isaiah 63:14","osis":["Isa.63.14"]},{"printed":"Ephesians 3:10","osis":["Eph.3.10"]},{"printed":"Romans 9:17","osis":["Rom.9.17"]},{"printed":"Genesis 45:7","osis":["Gen.45.7"]},{"printed":"Psalm 145:7","osis":["Ps.145.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.1"],"savoy1658-modernized":["5.1"],"wcf1646":["5.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"great","position":1},{"text":"actions,","position":null},{"text":"according","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"to","position":3}]}],"page":null,"leaf":null},{"id":"5.2","chapter":5,"number":2,"text":"Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly: yet, by the same Providence, he orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.","segments":[{"text":"Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly:","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null},{"text":"yet, by the same Providence, he orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.","proofs":["Genesis 8:22","Jeremiah 31:35","Exodus 21:13","Deuteronomy 19:5","1 Kings 22:28","1 Kings 22:34","Isaiah 10:6–7"],"refs":[{"printed":"Genesis 8:22","osis":["Gen.8.22"]},{"printed":"Jeremiah 31:35","osis":["Jer.31.35"]},{"printed":"Exodus 21:13","osis":["Exod.21.13"]},{"printed":"Deuteronomy 19:5","osis":["Deut.19.5"]},{"printed":"1 Kings 22:28","osis":["1Kgs.22.28"]},{"printed":"1 Kings 22:34","osis":["1Kgs.22.34"]},{"printed":"Isaiah 10:6–7","osis":["Isa.10.6-Isa.10.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.2"],"savoy1658-modernized":["5.2"],"wcf1646":["5.2"]},"diffs":[],"page":null,"leaf":null},{"id":"5.3","chapter":5,"number":3,"text":"God, in his ordinary Providence makes use of means, yet is free to work without, above, and against them at his pleasure.","segments":[{"text":"God, in his ordinary Providence makes use of means,","proofs":["Acts 27:31","Acts 27:44","Isaiah 55:10–11","Hosea 2:21–22"],"refs":[{"printed":"Acts 27:31","osis":["Acts.27.31"]},{"printed":"Acts 27:44","osis":["Acts.27.44"]},{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]},{"printed":"Hosea 2:21–22","osis":["Hos.2.21-Hos.2.22"]}],"note":null},{"text":"yet is free to work without,","proofs":["Hosea 1:7","Matthew 4:4","Job 34:20"],"refs":[{"printed":"Hosea 1:7","osis":["Hos.1.7"]},{"printed":"Matthew 4:4","osis":["Matt.4.4"]},{"printed":"Job 34:20","osis":["Job.34.20"]}],"note":null},{"text":"above,","proofs":["Romans 4:19–21"],"refs":[{"printed":"Romans 4:19–21","osis":["Rom.4.19-Rom.4.21"]}],"note":null},{"text":"and against them at his pleasure.","proofs":["2 Kings 6:6","Daniel 3:27"],"refs":[{"printed":"2 Kings 6:6","osis":["2Kgs.6.6"]},{"printed":"Daniel 3:27","osis":["Dan.3.27"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.3"],"savoy1658-modernized":["5.3"],"wcf1646":["5.3"]},"diffs":[],"page":null,"leaf":null},{"id":"5.4","chapter":5,"number":4,"text":"The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his Providence, that it extends it self even to the first Fall, and all other sins of Angels and Men; and that not by a bare permission, but such as has joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends: yet so, as the sinfulness thereof proceeds only from the creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or Approver of sin.","segments":[{"text":"The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his Providence, that it extends it self even to the first Fall, and all other sins of Angels and Men;","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Chronicles 21:1","1 Kings 22:22–23","1 Chronicles 10:4","1 Chronicles 10:13–14","2 Samuel 16:10","Acts 2:23","Acts 4:27–28"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]},{"printed":"1 Kings 22:22–23","osis":["1Kgs.22.22-1Kgs.22.23"]},{"printed":"1 Chronicles 10:4","osis":["1Chr.10.4"]},{"printed":"1 Chronicles 10:13–14","osis":["1Chr.10.13-1Chr.10.14"]},{"printed":"2 Samuel 16:10","osis":["2Sam.16.10"]},{"printed":"Acts 2:23","osis":["Acts.2.23"]},{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]}],"note":null},{"text":"and that not by a bare permission,","proofs":["Acts 14:16"],"refs":[{"printed":"Acts 14:16","osis":["Acts.14.16"]}],"note":null},{"text":"but such as has joined with it a most wise and powerful bounding,","proofs":["Psalm 76:10","2 Kings 19:28"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]},{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]}],"note":null},{"text":"and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends:","proofs":["Genesis 50:10","Isaiah 10:6–7","Isaiah 10:12"],"refs":[{"printed":"Genesis 50:10","osis":["Gen.50.10"]},{"printed":"Isaiah 10:6–7","osis":["Isa.10.6-Isa.10.7"]},{"printed":"Isaiah 10:12","osis":["Isa.10.12"]}],"note":null},{"text":"yet so, as the sinfulness thereof proceeds only from the creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or Approver of sin.","proofs":["James 1:13–14","James 1:17","1 John 2:16","Psalm 50:21"],"refs":[{"printed":"James 1:13–14","osis":["Jas.1.13-Jas.1.14"]},{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"1 John 2:16","osis":["1John.2.16"]},{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.4"],"savoy1658-modernized":["5.4"],"wcf1646":["5.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"it","position":2},{"text":"sins","position":null},{"text":"but such as has joined with it a","position":null},{"text":"powerful bounding,","position":null},{"text":"ordering,","position":null},{"text":"governing of them,","position":null},{"text":"own","position":null},{"text":"thereof","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"it","position":2},{"text":"but such as has joined with it a","position":null},{"text":"powerful bounding,","position":null},{"text":"ordering,","position":null},{"text":"governing of them,","position":null}]}],"page":null,"leaf":null},{"id":"5.5","chapter":5,"number":5,"text":"The most wise, righteous, and gracious God does oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for various other just and holy ends.","segments":[{"text":"The most wise, righteous, and gracious God does oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled;","proofs":["2 Chronicles 32:25–26","2 Chronicles 32:31","2 Samuel 24:1"],"refs":[{"printed":"2 Chronicles 32:25–26","osis":["2Chr.32.25-2Chr.32.26"]},{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]}],"note":null},{"text":"and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for various other just and holy ends.","proofs":["2 Corinthians 12:7–9","Psalm 73","Psalm 77:1–12","Mark 14:66–72","John 21:15–17"],"refs":[{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]},{"printed":"Psalm 73","osis":["Ps.73"]},{"printed":"Psalm 77:1–12","osis":["Ps.77.1-Ps.77.12"]},{"printed":"Mark 14:66–72","osis":["Mark.14.66-Mark.14.72"]},{"printed":"John 21:15–17","osis":["John.21.15-John.21.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.5"],"savoy1658-modernized":["5.5"],"wcf1646":["5.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":11},{"text":"various","position":null}]}],"page":null,"leaf":null},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly men whom God, as a righteous judge, for former sins does blind and harden, from them he not only withholds his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but, sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasions of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan: whereby it comes to pass that they harden themselves, even under those means, which God uses for the softening of others.","segments":[{"text":"As for those wicked and ungodly men whom God, as a righteous judge, for former sins does blind and harden,","proofs":["Romans 1:24","Romans 1:26","Romans 1:28","Romans 11:7–8"],"refs":[{"printed":"Romans 1:24","osis":["Rom.1.24"]},{"printed":"Romans 1:26","osis":["Rom.1.26"]},{"printed":"Romans 1:28","osis":["Rom.1.28"]},{"printed":"Romans 11:7–8","osis":["Rom.11.7-Rom.11.8"]}],"note":null},{"text":"from them he not only withholds his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts;","proofs":["Deuteronomy 29:4"],"refs":[{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]}],"note":null},{"text":"but, sometimes also withdraws the gifts which they had,","proofs":["Matthew 13:12","Matthew 25:29"],"refs":[{"printed":"Matthew 13:12","osis":["Matt.13.12"]},{"printed":"Matthew 25:29","osis":["Matt.25.29"]}],"note":null},{"text":"and exposes them to such objects as their corruption makes occasions of sin;","proofs":["Deuteronomy 2:30","2 Kings 8:12–13"],"refs":[{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"2 Kings 8:12–13","osis":["2Kgs.8.12-2Kgs.8.13"]}],"note":null},{"text":"and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan:","proofs":["Psalm 81:11–12","2 Thessalonians 2:10–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]},{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"whereby it comes to pass that they harden themselves, even under those means, which God uses for the softening of others.","proofs":["Exodus 7:3","Exodus 8:15","Exodus 8:32","2 Corinthians 2:15–16","Isaiah 8:14","1 Peter 2:7–8","Isaiah 6:9–10","Acts 28:26–27"],"refs":[{"printed":"Exodus 7:3","osis":["Exod.7.3"]},{"printed":"Exodus 8:15","osis":["Exod.8.15"]},{"printed":"Exodus 8:32","osis":["Exod.8.32"]},{"printed":"2 Corinthians 2:15–16","osis":["2Cor.2.15-2Cor.2.16"]},{"printed":"Isaiah 8:14","osis":["Isa.8.14"]},{"printed":"1 Peter 2:7–8","osis":["1Pet.2.7-1Pet.2.8"]},{"printed":"Isaiah 6:9–10","osis":["Isa.6.9-Isa.6.10"]},{"printed":"Acts 28:26–27","osis":["Acts.28.26-Acts.28.27"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.6"],"savoy1658-modernized":["5.6"],"wcf1646":["5.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":6},{"text":"s","position":11},{"text":"s","position":25}]}],"page":null,"leaf":null},{"id":"5.7","chapter":5,"number":7,"text":"As the providence of God does in general, reach to all Creatures; so after a most special manner, it takes care of his Church, and disposes all things to the good thereof.","segments":[{"text":"As the providence of God does in general, reach to all Creatures; so after a most special manner, it takes care of his Church, and disposes all things to the good thereof.","proofs":["1 Timothy 4:10","Amos 9:8–9","Romans 8:28","Isaiah 43:3–5","Isaiah 43:14"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]},{"printed":"Amos 9:8–9","osis":["Amos.9.8-Amos.9.9"]},{"printed":"Romans 8:28","osis":["Rom.8.28"]},{"printed":"Isaiah 43:3–5","osis":["Isa.43.3-Isa.43.5"]},{"printed":"Isaiah 43:14","osis":["Isa.43.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["5.7"],"savoy1658-modernized":["5.7"],"wcf1646":["5.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"most","position":null}]}],"page":null,"leaf":null}]},{"number":6,"title":"Of the Fall of Man, of Sin, and of the Punishment thereof","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"Our first Parents being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.","segments":[{"text":"Our first Parents being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit.","proofs":["Genesis 3:13","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"This their sin, God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.","proofs":["Romans 11:32"],"refs":[{"printed":"Romans 11:32","osis":["Rom.11.32"]}],"note":null}],"relations":{"lbcf1689-modernized":["6.1"],"savoy1658-modernized":["6.1"],"wcf1646":["6.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Our first Parents being seduced by","position":null},{"text":"and temptation","position":null},{"text":"Satan, sinned,","position":null},{"text":"This their sin,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"sinned,","position":null},{"text":"This their sin, God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.","position":null}]}],"page":null,"leaf":null},{"id":"6.2","chapter":6,"number":2,"text":"By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.","segments":[{"text":"By this sin they fell from their original righteousness and communion with God,","proofs":["Genesis 3:6–8","Ecclesiastes 7:29","Romans 3:23"],"refs":[{"printed":"Genesis 3:6–8","osis":["Gen.3.6-Gen.3.8"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null},{"text":"and so became dead in sin,","proofs":["Genesis 2:17","Ephesians 2:1"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null},{"text":"and wholly defiled in all the faculties and parts of soul and body.","proofs":["Titus 1:15","Genesis 6:5","Jeremiah 17:9","Romans 3:10–19"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]},{"printed":"Romans 3:10–19","osis":["Rom.3.10-Rom.3.19"]}],"note":null}],"relations":{"lbcf1689-modernized":["6.2"],"savoy1658-modernized":["6.2"],"wcf1646":["6.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"they","position":null},{"text":"so became","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"their","position":null}]}],"page":null,"leaf":null},{"id":"6.3","chapter":6,"number":3,"text":"They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.","segments":[{"text":"They being the root of all mankind, the guilt of this sin was imputed,","proofs":["Genesis 1:27–28","Genesis 2:16–17","Acts 17:26","Romans 5:12","Romans 5:15–19","1 Corinthians 15:21–22","1 Corinthians 15:45"],"refs":[{"printed":"Genesis 1:27–28","osis":["Gen.1.27-Gen.1.28"]},{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Acts 17:26","osis":["Acts.17.26"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:15–19","osis":["Rom.5.15-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]},{"printed":"1 Corinthians 15:45","osis":["1Cor.15.45"]}],"note":null},{"text":"and the same death in sin and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.","proofs":["Psalm 51:5","Genesis 5:3","John 14:4","Job 15:14"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]},{"printed":"John 14:4","osis":["John.14.4"]},{"printed":"Job 15:14","osis":["Job.15.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["6.3"],"savoy1658-modernized":["6.3"],"wcf1646":["6.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"this","position":null},{"text":"and the same death in sin","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"and the same death in sin","position":null}]}],"page":null,"leaf":null},{"id":"6.4","chapter":6,"number":4,"text":"From this original corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.","segments":[{"text":"From this original corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good,","proofs":["Romans 5:6","Romans 8:7","Romans 7:18","Colossians 1:21"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null},{"text":"and wholly inclined to all evil,","proofs":["Genesis 6:5","Genesis 8:21","Romans 3:10–12"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Genesis 8:21","osis":["Gen.8.21"]},{"printed":"Romans 3:10–12","osis":["Rom.3.10-Rom.3.12"]}],"note":null},{"text":"do proceed all actual transgressions.","proofs":["James 1:14–15","Ephesians 2:2–3","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"relations":{"lbcf1689-modernized":["6.4"],"savoy1658-modernized":["6.4"],"wcf1646":["6.4"]},"diffs":[],"page":null,"leaf":null},{"id":"6.5","chapter":6,"number":5,"text":"This corruption of nature, during this life, does remain in those that are regenerated; and, although it be, through Christ, pardoned, and mortified, yet both it self, and all the motions thereof are truly and properly sin.","segments":[{"text":"This corruption of nature, during this life, does remain in those that are regenerated;","proofs":["1 John 1:8","1 John 1:10","Romans 7:14","Romans 7:17–18","Romans 7:23","James 3:2","Proverbs 20:9","Ecclesiastes 7:20"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]},{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Romans 7:14","osis":["Rom.7.14"]},{"printed":"Romans 7:17–18","osis":["Rom.7.17-Rom.7.18"]},{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"James 3:2","osis":["Jas.3.2"]},{"printed":"Proverbs 20:9","osis":["Prov.20.9"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"and, although it be, through Christ, pardoned, and mortified, yet both it self, and all the motions thereof are truly and properly sin.","proofs":["Romans 7:5","Romans 7:7–8","Romans 7:25","Galatians 5:17"],"refs":[{"printed":"Romans 7:5","osis":["Rom.7.5"]},{"printed":"Romans 7:7–8","osis":["Rom.7.7-Rom.7.8"]},{"printed":"Romans 7:25","osis":["Rom.7.25"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["6.5"],"savoy1658-modernized":["6.5"],"wcf1646":["6.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"all","position":null}]}],"page":null,"leaf":null},{"id":"6.6","chapter":6,"number":6,"text":"Every sin, both Original and Actual, being a transgression of the righteous Law of God, and contrary thereunto, does, in its own nature, bring guilt upon the sinner; whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal, and eternal.","segments":[{"text":"Every sin, both Original and Actual, being a transgression of the righteous Law of God, and contrary thereunto,","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null},{"text":"does, in its own nature, bring guilt upon the sinner;","proofs":["Romans 2:15","Romans 3:9","Romans 3:19"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]},{"printed":"Romans 3:9","osis":["Rom.3.9"]},{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null},{"text":"whereby he is bound over to the wrath of God,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"and curse of the Law,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"and so made subject to death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"with all miseries spiritual,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null},{"text":"temporal,","proofs":["Romans 8:20","Lamentations 3:39"],"refs":[{"printed":"Romans 8:20","osis":["Rom.8.20"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null},{"text":"and eternal.","proofs":["Matthew 25:41","2 Thessalonians 1:9"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null}],"relations":{"savoy1658-modernized":["6.6"],"wcf1646":["6.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":7,"title":"Of Gods Covenant with Man","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their Blessedness and Reward, but by some voluntary condescension on Gods part, which he has been pleased to express by way of Covenant.","segments":[{"text":"The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their Blessedness and Reward, but by some voluntary condescension on Gods part, which he has been pleased to express by way of Covenant.","proofs":["Isaiah 40:13–17","Job 9:32–33","1 Samuel 2:25","Psalm 113:5–6","Psalm 100:2–3","Job 22:2–3","Job 35:7–8","Luke 17:10","Acts 17:24–25"],"refs":[{"printed":"Isaiah 40:13–17","osis":["Isa.40.13-Isa.40.17"]},{"printed":"Job 9:32–33","osis":["Job.9.32-Job.9.33"]},{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]},{"printed":"Psalm 113:5–6","osis":["Ps.113.5-Ps.113.6"]},{"printed":"Psalm 100:2–3","osis":["Ps.100.2-Ps.100.3"]},{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Acts 17:24–25","osis":["Acts.17.24-Acts.17.25"]}],"note":null}],"relations":{"lbcf1689-modernized":["7.1"],"savoy1658-modernized":["7.1"],"wcf1646":["7.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"any fruition of him as their Blessedness and","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"any fruition of him as their Blessedness and","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"The first Covenant made with Man, was a Covenant of Works, wherein Life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.","segments":[{"text":"The first Covenant made with Man, was a Covenant of Works,","proofs":["Galatians 3:11"],"refs":[{"printed":"Galatians 3:11","osis":["Gal.3.11"]}],"note":null},{"text":"wherein Life was promised to Adam, and in him to his posterity,","proofs":["Romans 10:5","Romans 5:12–20"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Romans 5:12–20","osis":["Rom.5.12-Rom.5.20"]}],"note":null},{"text":"upon condition of perfect and personal obedience.","proofs":["Genesis 2:17","Galatians 3:10"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"relations":{"savoy1658-modernized":["7.2"],"wcf1646":["7.2"]},"diffs":[],"page":null,"leaf":null},{"id":"7.3","chapter":7,"number":3,"text":"Man, by his Fall having made himself incapable of Life by that Covenant, the Lord was pleased to make a Second, commonly called the Covenant of Grace; Wherein he freely offers unto sinners Life and Salvation by Jesus Christ, requiring of them Faith in Him that they may be saved, and promising to give unto all those that are ordained unto Life, his holy Spirit, to make them willing, and able to believe.","segments":[{"text":"Man, by his Fall having made himself incapable of Life by that Covenant, the Lord was pleased to make a Second,","proofs":["Galatians 3:21","Romans 8:3","Romans 3:20–21","Genesis 3:15","Isaiah 42:6"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Romans 3:20–21","osis":["Rom.3.20-Rom.3.21"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]}],"note":null},{"text":"commonly called the Covenant of Grace; Wherein he freely offers unto sinners Life and Salvation by Jesus Christ, requiring of them Faith in Him that they may be saved,","proofs":["Mark 16:15–16","John 3:16","Romans 10:6","Romans 10:9","Galatians 3:11"],"refs":[{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Romans 10:6","osis":["Rom.10.6"]},{"printed":"Romans 10:9","osis":["Rom.10.9"]},{"printed":"Galatians 3:11","osis":["Gal.3.11"]}],"note":null},{"text":"and promising to give unto all those that are ordained unto Life, his holy Spirit, to make them willing, and able to believe.","proofs":["Ezekiel 36:26–27","John 6:44–45"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]}],"note":null}],"relations":{"lbcf1689-modernized":["7.2"],"savoy1658-modernized":["7.3"],"wcf1646":["7.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"having made himself incapable of Life by that Covenant,","position":null},{"text":"was pleased","position":null},{"text":"Second, commonly called the","position":null}]}],"page":null,"leaf":null},{"id":"7.4","chapter":7,"number":4,"text":"This Covenant of Grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.","segments":[{"text":"This Covenant of Grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.","proofs":["Hebrews 9:15–17","Hebrews 7:22","Luke 22:20","1 Corinthians 11:25"],"refs":[{"printed":"Hebrews 9:15–17","osis":["Heb.9.15-Heb.9.17"]},{"printed":"Hebrews 7:22","osis":["Heb.7.22"]},{"printed":"Luke 22:20","osis":["Luke.22.20"]},{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"relations":{"savoy1658-modernized":["7.4"],"wcf1646":["7.4"]},"diffs":[],"page":null,"leaf":null},{"id":"7.5","chapter":7,"number":5,"text":"This Covenant was differently administered in the time of the Law, and in the time of the Gospel: Under the Law, it was administered by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith in the Promised Messiah, by whom they had full remission of sins, and eternal Salvation: and is called, the Old Testament.","segments":[{"text":"This Covenant was differently administered in the time of the Law, and in the time of the Gospel:","proofs":["2 Corinthians 3:6–9"],"refs":[{"printed":"2 Corinthians 3:6–9","osis":["2Cor.3.6-2Cor.3.9"]}],"note":null},{"text":"Under the Law, it was administered by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come:","proofs":["Hebrews 8–10","Romans 4:11","Colossians 2:11–12","1 Corinthians 5:7"],"refs":[{"printed":"Hebrews 8–10","osis":["Heb.8-Heb.10"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith in the Promised Messiah,","proofs":["1 Corinthians 10:1–4","Hebrews 11:13","John 8:56"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]},{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null},{"text":"by whom they had full remission of sins, and eternal Salvation: and is called, the Old Testament.","proofs":["Galatians 3:7–9","Galatians 3:14"],"refs":[{"printed":"Galatians 3:7–9","osis":["Gal.3.7-Gal.3.9"]},{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["7.3"],"savoy1658-modernized":["7.5"],"wcf1646":["7.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"was differently administered","position":null},{"text":"time","position":1},{"text":"the Law, and","position":null},{"text":"time","position":2},{"text":"Gospel: Under the Law, it was administered by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb,","position":null},{"text":"other Types and Ordinances delivered to","position":null},{"text":"people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith","position":null},{"text":"Promised Messiah, by whom they had full remission of sins, and eternal Salvation: and is called, the Old","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"was","position":1},{"text":"time of the Gospel: Under the Law, it was administered by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were,","position":null},{"text":"that time, sufficient and efficacious, through","position":null},{"text":"operation of the Spirit, to instruct","position":null},{"text":"build up the Elect in Faith in the Promised Messiah, by whom they had full remission","position":null},{"text":"sins,","position":null},{"text":"eternal Salvation:","position":null}]}],"page":null,"leaf":null},{"id":"7.6","chapter":7,"number":6,"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which this Covenant is dispensed, are the Preaching of the Word, and the Administration of the Sacraments of Baptism, and the Lords Supper: Which, though fewer in number, and administered with more simplicity, and less outward glory; yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy, to all Nations, both Jews and Gentiles; and, is called the New Testament. There are not therefore Two Covenants of Grace, differing in substance, but one and the same, under various dispensations.","segments":[{"text":"Under the Gospel, when Christ, the substance,","proofs":["Colossians 2:17"],"refs":[{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"was exhibited, the Ordinances in which this Covenant is dispensed, are the Preaching of the Word, and the Administration of the Sacraments of Baptism, and the Lords Supper:","proofs":["Matthew 28:19–20","1 Corinthians 11:23–25"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null},{"text":"Which, though fewer in number, and administered with more simplicity, and less outward glory; yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy,","proofs":["Hebrews 12:22–28","Jeremiah 31:33–34"],"refs":[{"printed":"Hebrews 12:22–28","osis":["Heb.12.22-Heb.12.28"]},{"printed":"Jeremiah 31:33–34","osis":["Jer.31.33-Jer.31.34"]}],"note":null},{"text":"to all Nations, both Jews and Gentiles;","proofs":["Matthew 28:19","Ephesians 2:15–19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Ephesians 2:15–19","osis":["Eph.2.15-Eph.2.19"]}],"note":null},{"text":"and, is called the New Testament.","proofs":["Luke 22:20"],"refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null},{"text":"There are not therefore Two Covenants of Grace, differing in substance, but one and the same, under various dispensations.","proofs":["Galatians 3:14","Galatians 3:16","Romans 3:21–23","Romans 3:30","Psalm 32:1","Romans 4:3","Romans 4:6","Romans 4:16–17","Romans 4:23–24","Hebrews 13:8","Acts 15:11"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"Galatians 3:16","osis":["Gal.3.16"]},{"printed":"Romans 3:21–23","osis":["Rom.3.21-Rom.3.23"]},{"printed":"Romans 3:30","osis":["Rom.3.30"]},{"printed":"Psalm 32:1","osis":["Ps.32.1"]},{"printed":"Romans 4:3","osis":["Rom.4.3"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]},{"printed":"Romans 4:16–17","osis":["Rom.4.16-Rom.4.17"]},{"printed":"Romans 4:23–24","osis":["Rom.4.23-Rom.4.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1689-modernized":["7.3"],"savoy1658-modernized":["7.5"],"wcf1646":["7.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which","position":null},{"text":"dispensed, are","position":null},{"text":"Preaching","position":null},{"text":"Word,","position":null},{"text":"Administration of the Sacraments of Baptism, and the Lords Supper: Which, though fewer","position":null},{"text":"number, and administered with more simplicity, and less outward glory; yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy, to all Nations, both Jews and Gentiles; and, is called","position":null},{"text":"There are not therefore Two Covenants of Grace, differing","position":null},{"text":"substance, but one","position":null},{"text":"same, under various dispensations.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Under the Gospel, when Christ, the substance, was exhibited, the Ordinances in which","position":null},{"text":"is dispensed, are","position":null},{"text":"Preaching","position":null},{"text":"Word,","position":null},{"text":"Administration","position":null},{"text":"the Sacraments of Baptism, and the Lords Supper: Which, though fewer","position":null},{"text":"number, and administered with more simplicity, and less outward glory;","position":null},{"text":"in them, it is held forth in more fullness, evidence,","position":null},{"text":"spiritual","position":null},{"text":"Nations, both Jews","position":null},{"text":"Gentiles; and,","position":null},{"text":"called the New Testament. There are not therefore Two Covenants of Grace, differing in substance, but","position":null},{"text":"under","position":null}]}],"page":null,"leaf":null}]},{"number":8,"title":"Of Christ the Mediator","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and Man; the Prophet, Priest, and King, the Head, and Savior of his Church, the Heir of all things, and Judge of the World: Unto whom He did from all eternity give a People, to be his Seed, and to be by him in time Redeemed, Called, Justified, Sanctified, and Glorified.","segments":[{"text":"It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and Man;","proofs":["Isaiah 42:1","1 Peter 1:19–20","John 3:16","1 Timothy 2:5"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]},{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"the Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Priest,","proofs":["Hebrews 5:5–6"],"refs":[{"printed":"Hebrews 5:5–6","osis":["Heb.5.5-Heb.5.6"]}],"note":null},{"text":"and King,","proofs":["Psalm 2:6","Luke 1:33"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"the Head, and Savior of his Church,","proofs":["Ephesians 5:23"],"refs":[{"printed":"Ephesians 5:23","osis":["Eph.5.23"]}],"note":null},{"text":"the Heir of all things,","proofs":["Hebrews 1:2"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"and Judge of the World:","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"Unto whom He did from all eternity give a People, to be his Seed,","proofs":["John 17:6","Psalm 22:30","Isaiah 53:10"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]},{"printed":"Psalm 22:30","osis":["Ps.22.30"]},{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"and to be by him in time Redeemed, Called, Justified, Sanctified, and Glorified.","proofs":["1 Timothy 2:6","Isaiah 55:4–5","1 Corinthians 1:30"],"refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]},{"printed":"Isaiah 55:4–5","osis":["Isa.55.4-Isa.55.5"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.1"],"savoy1658-modernized":["8.1"],"wcf1646":["8.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":4}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Trinity, being very and eternal God, of one Substance, and equal with the Father; did, when the fullness of time was come, take upon Him mans nature, with all the Essential properties, and common infirmities thereof, yet, without sin: being conceived by the Power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. So that, two whole, perfect, and distinct Natures, the Godhead and the Manhood, were inseparably joined together in one Person, without Conversion, Composition, or Confusion. Which person, is very God, and very Man, yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Trinity, being very and eternal God, of one Substance, and equal with the Father; did, when the fullness of time was come, take upon Him mans nature,","proofs":["John 1:1","John 1:14","1 John 5:20","Philippians 2:6","Galatians 4:4"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]},{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"Philippians 2:6","osis":["Phil.2.6"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"with all the Essential properties, and common infirmities thereof, yet, without sin:","proofs":["Hebrews 2:14","Hebrews 2:16–17","Hebrews 4:15"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]},{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"being conceived by the Power of the Holy Ghost, in the womb of the Virgin Mary, of her substance.","proofs":["Luke 1:27","Luke 1:31","Luke 1:35","Galatians 4:4"],"refs":[{"printed":"Luke 1:27","osis":["Luke.1.27"]},{"printed":"Luke 1:31","osis":["Luke.1.31"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"So that, two whole, perfect, and distinct Natures, the Godhead and the Manhood, were inseparably joined together in one Person, without Conversion, Composition, or Confusion.","proofs":["Luke 1:35","Colossians 2:9","Romans 9:5","1 Peter 3:18","1 Timothy 3:16"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null},{"text":"Which person, is very God, and very Man, yet one Christ, the only Mediator between God and Man.","proofs":["Romans 1:3–4","1 Timothy 2:5"],"refs":[{"printed":"Romans 1:3–4","osis":["Rom.1.3-Rom.1.4"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.2"],"savoy1658-modernized":["8.2"],"wcf1646":["8.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Father;","position":null},{"text":"Power of the","position":null},{"text":"Ghost,","position":null},{"text":"of","position":7},{"text":"substance.","position":null},{"text":"the Godhead and the Manhood,","position":null}]}],"page":null,"leaf":null},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the holy Spirit, above measure, having in him all the treasures of wisdom and knowledge; in whom, it pleased the Father, that all fullness should dwell; to the end, that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the Office of a Mediator, and Surety. Which Office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.","segments":[{"text":"The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the holy Spirit, above measure,","proofs":["Psalm 45:7","John 3:34"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"John 3:34","osis":["John.3.34"]}],"note":null},{"text":"having in him all the treasures of wisdom and knowledge;","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"in whom, it pleased the Father, that all fullness should dwell;","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null},{"text":"to the end, that being holy, harmless, undefiled, and full of grace and truth,","proofs":["Hebrews 7:26","John 1:14"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]},{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"he might be thoroughly furnished to execute the Office of a Mediator, and Surety.","proofs":["Acts 10:38","Hebrews 12:24","Hebrews 7:22"],"refs":[{"printed":"Acts 10:38","osis":["Acts.10.38"]},{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"Hebrews 7:22","osis":["Heb.7.22"]}],"note":null},{"text":"Which Office he took not unto himself, but was thereunto called by his Father,","proofs":["Hebrews 5:4–5"],"refs":[{"printed":"Hebrews 5:4–5","osis":["Heb.5.4-Heb.5.5"]}],"note":null},{"text":"who put all power and judgment into his hand, and gave him commandment to execute the same.","proofs":["John 5:22","John 5:27","Matthew 28:18","Acts 2:36"],"refs":[{"printed":"John 5:22","osis":["John.5.22"]},{"printed":"John 5:27","osis":["John.5.27"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"Acts 2:36","osis":["Acts.2.36"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.3"],"savoy1658-modernized":["8.3"],"wcf1646":["8.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto","position":1},{"text":"into","position":null}]}],"page":null,"leaf":null},{"id":"8.4","chapter":8,"number":4,"text":"This Office, the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fulfill it, endured most grievous torments immediately in his Soul, and most painful sufferings in his Body; was crucified, and died; was buried, and remained under the power of death; yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered, with which also he ascended into Heaven, and there sits at the right hand of his Father, making intercession, and shall return to Judge, men, and Angels, at the end of the World.","segments":[{"text":"This Office, the Lord Jesus did most willingly undertake;","proofs":["Psalm 40:7–8","Hebrews 10:5–11","John 10:18","Philippians 2:8"],"refs":[{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Hebrews 10:5–11","osis":["Heb.10.5-Heb.10.11"]},{"printed":"John 10:18","osis":["John.10.18"]},{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"which that he might discharge, he was made under the Law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and did perfectly fulfill it,","proofs":["Matthew 3:15","Matthew 5:17"],"refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]},{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null},{"text":"endured most grievous torments immediately in his Soul,","proofs":["Matthew 26:37–38","Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Matthew 26:37–38","osis":["Matt.26.37-Matt.26.38"]},{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"and most painful sufferings in his Body;","proofs":["Matthew 26–27"],"refs":[{"printed":"Matthew 26–27","osis":["Matt.26-Matt.27"]}],"note":null},{"text":"was crucified, and died;","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"was buried, and remained under the power of death; yet saw no corruption.","proofs":["Acts 2:23–24","Acts 2:27","Acts 13:37","Romans 6:9"],"refs":[{"printed":"Acts 2:23–24","osis":["Acts.2.23-Acts.2.24"]},{"printed":"Acts 2:27","osis":["Acts.2.27"]},{"printed":"Acts 13:37","osis":["Acts.13.37"]},{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null},{"text":"On the third day he arose from the dead,","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"with the same body in which he suffered,","proofs":["John 20:25","John 20:27"],"refs":[{"printed":"John 20:25","osis":["John.20.25"]},{"printed":"John 20:27","osis":["John.20.27"]}],"note":null},{"text":"with which also he ascended into Heaven, and there sits at the right hand of his Father,","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"making intercession,","proofs":["Romans 8:34","Hebrews 9:24","Hebrews 7:25"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Hebrews 9:24","osis":["Heb.9.24"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"and shall return to Judge, men, and Angels, at the end of the World.","proofs":["Romans 14:9–10","Acts 1:11","Acts 10:42","Matthew 13:40–42","Jude 6","2 Peter 2:4"],"refs":[{"printed":"Romans 14:9–10","osis":["Rom.14.9-Rom.14.10"]},{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Acts 10:42","osis":["Acts.10.42"]},{"printed":"Matthew 13:40–42","osis":["Matt.13.40-Matt.13.42"]},{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.4"],"savoy1658-modernized":["8.4"],"wcf1646":["8.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"endured","position":null},{"text":"torments immediately","position":null},{"text":"was buried,","position":null},{"text":"under","position":3},{"text":"power","position":null},{"text":"death;","position":null},{"text":"also he","position":null},{"text":"at","position":4}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"endured","position":null}]}],"page":null,"leaf":null},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal spirit, once offered up unto God, has fully satisfied the Justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the Kingdom of Heaven, for all those whom the Father has given unto him.","segments":[{"text":"The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal spirit, once offered up unto God, has fully satisfied the Justice of his Father;","proofs":["Romans 5:19","Hebrews 9:14","Hebrews 9:16","Hebrews 10:14","Ephesians 5:2","Romans 3:25–26"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"Hebrews 9:16","osis":["Heb.9.16"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"and purchased, not only reconciliation, but an everlasting inheritance in the Kingdom of Heaven, for all those whom the Father has given unto him.","proofs":["Daniel 9:24","Daniel 9:26","Colossians 1:19–20","Ephesians 1:11","Ephesians 1:14","John 17:2","Hebrews 9:12","Hebrews 9:15"],"refs":[{"printed":"Daniel 9:24","osis":["Dan.9.24"]},{"printed":"Daniel 9:26","osis":["Dan.9.26"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Ephesians 1:14","osis":["Eph.1.14"]},{"printed":"John 17:2","osis":["John.17.2"]},{"printed":"Hebrews 9:12","osis":["Heb.9.12"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.5"],"savoy1658-modernized":["8.5"],"wcf1646":["8.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"his Father;","position":null},{"text":"not only reconciliation, but","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"his Father;","position":null}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world, in, and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpents head; and the Lamb slain from the beginning of the world: being yesterday, and to day the same, and for ever.","segments":[{"text":"Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world, in, and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpents head; and the Lamb slain from the beginning of the world: being yesterday, and to day the same, and for ever.","proofs":["Galatians 4:4–5","Genesis 3:15","Revelation 13:8","Hebrews 13:8"],"refs":[{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Revelation 13:8","osis":["Rev.13.8"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.6"],"savoy1658-modernized":["8.6"],"wcf1646":["8.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"work","position":null},{"text":"wrought","position":null},{"text":"s","position":4},{"text":"were","position":null},{"text":"unto","position":null},{"text":"beginning","position":2},{"text":"the same,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"unto","position":null}]}],"page":null,"leaf":null},{"id":"8.7","chapter":8,"number":7,"text":"Christ, in the work of Mediation, acts according to both Natures, by each Nature doing that which is proper to it self: yet, by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","segments":[{"text":"Christ, in the work of Mediation, acts according to both Natures, by each Nature doing that which is proper to it self:","proofs":["Hebrews 9:14","1 Peter 3:18"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"yet, by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature.","proofs":["Acts 20:28","John 3:13","1 John 3:16"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"1 John 3:16","osis":["1John.3.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.7"],"savoy1658-modernized":["8.7"],"wcf1646":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ has purchased Redemption, he does certainly, and effectually apply, and communicate the same, making intercession for them, and revealing unto them, in, and by the Word, the mysteries of salvation, effectually persuading them by his Spirit, to believe, and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his Almighty Power and Wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.","segments":[{"text":"To all those for whom Christ has purchased Redemption, he does certainly, and effectually apply, and communicate the same,","proofs":["John 6:37","John 6:39","John 10:15–16"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"John 6:39","osis":["John.6.39"]},{"printed":"John 10:15–16","osis":["John.10.15-John.10.16"]}],"note":null},{"text":"making intercession for them,","proofs":["1 John 2:1–2","Romans 8:34"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"and revealing unto them, in, and by the Word, the mysteries of salvation,","proofs":["John 15:13","John 15:15","Ephesians 1:7–9","John 17:6"],"refs":[{"printed":"John 15:13","osis":["John.15.13"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"Ephesians 1:7–9","osis":["Eph.1.7-Eph.1.9"]},{"printed":"John 17:6","osis":["John.17.6"]}],"note":null},{"text":"effectually persuading them by his Spirit, to believe, and obey, and governing their hearts by his Word and Spirit,","proofs":["John 14:16","Hebrews 12:2","2 Corinthians 4:13","Romans 8:9","Romans 8:14","Romans 15:18–19","John 17:17"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Romans 8:9","osis":["Rom.8.9"]},{"printed":"Romans 8:14","osis":["Rom.8.14"]},{"printed":"Romans 15:18–19","osis":["Rom.15.18-Rom.15.19"]},{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"overcoming all their enemies by his Almighty Power and Wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.","proofs":["Psalm 110:1","1 Corinthians 15:25–26","Malachi 4:2–3","Colossians 2:15"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"1 Corinthians 15:25–26","osis":["1Cor.15.25-1Cor.15.26"]},{"printed":"Malachi 4:2–3","osis":["Mal.4.2-Mal.4.3"]},{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"note":null}],"relations":{"lbcf1689-modernized":["8.8"],"savoy1658-modernized":["8.8"],"wcf1646":["8.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"purchased","position":null},{"text":"and","position":3},{"text":"mysteries","position":null},{"text":"effectually","position":2},{"text":"by his Spirit,","position":null},{"text":"and","position":6}]}],"page":null,"leaf":null}]},{"number":9,"title":"Of Free-will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"God has endowed the Will of man with that natural liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil.","segments":[{"text":"God has endowed the Will of man with that natural liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil.","proofs":["Matthew 17:12","James 1:14","Deuteronomy 30:19"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]},{"printed":"James 1:14","osis":["Jas.1.14"]},{"printed":"Deuteronomy 30:19","osis":["Deut.30.19"]}],"note":null}],"relations":{"lbcf1689-modernized":["9.1"],"savoy1658-modernized":["9.1"],"wcf1646":["9.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"absolute","position":null}]}],"page":null,"leaf":null},{"id":"9.2","chapter":9,"number":2,"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well pleasing to God; but yet, mutably, so that he might fall from it.","segments":[{"text":"Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well pleasing to God;","proofs":["Ecclesiastes 7:29","Genesis 1:26"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"but yet, mutably, so that he might fall from it.","proofs":["Genesis 2:16–17","Genesis 3:6"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"relations":{"lbcf1689-modernized":["9.2"],"savoy1658-modernized":["9.2"],"wcf1646":["9.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"mutably,","position":null}]}],"page":null,"leaf":null},{"id":"9.3","chapter":9,"number":3,"text":"Man by his fall into a state of sin, has wholly lost all ability of Will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man by his fall into a state of sin, has wholly lost all ability of Will to any spiritual good accompanying salvation:","proofs":["Romans 5:6","Romans 8:7","John 15:5"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"so as, a natural man, being altogether averse from that good,","proofs":["Romans 3:10","Romans 3:12"],"refs":[{"printed":"Romans 3:10","osis":["Rom.3.10"]},{"printed":"Romans 3:12","osis":["Rom.3.12"]}],"note":null},{"text":"and dead in sin,","proofs":["Ephesians 2:1","Ephesians 2:5","Colossians 2:13"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null},{"text":"is not able, by his own strength, to convert himself, or to prepare himself thereunto.","proofs":["John 6:44","John 6:65","Ephesians 2:2–5","1 Corinthians 2:14","Titus 3:3–5"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"John 6:65","osis":["John.6.65"]},{"printed":"Ephesians 2:2–5","osis":["Eph.2.2-Eph.2.5"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Titus 3:3–5","osis":["Titus.3.3-Titus.3.5"]}],"note":null}],"relations":{"lbcf1689-modernized":["9.3"],"savoy1658-modernized":["9.3"],"wcf1646":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a sinner, and translates him into the state of grace, he frees him from his natural bondage under sin; and, by his grace alone, enables him freely to will, and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he does not, perfectly, nor only, will that which is good, but does also will that which is evil.","segments":[{"text":"When God converts a sinner, and translates him into the state of grace, he frees him from his natural bondage under sin;","proofs":["Colossians 1:13","John 8:34","John 8:36"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"John 8:34","osis":["John.8.34"]},{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"and, by his grace alone, enables him freely to will, and to do that which is spiritually good;","proofs":["Philippians 2:13","Romans 6:18","Romans 6:22"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Romans 6:18","osis":["Rom.6.18"]},{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null},{"text":"yet so, as that by reason of his remaining corruption, he does not, perfectly, nor only, will that which is good, but does also will that which is evil.","proofs":["Galatians 5:17","Romans 7:15","Romans 7:18–19","Romans 7:21","Romans 7:23"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:15","osis":["Rom.7.15"]},{"printed":"Romans 7:18–19","osis":["Rom.7.18-Rom.7.19"]},{"printed":"Romans 7:21","osis":["Rom.7.21"]},{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["9.4"],"savoy1658-modernized":["9.4"],"wcf1646":["9.4"]},"diffs":[],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The will of man is made, perfectly, and immutably free to good alone, in the state of Glory only.","segments":[{"text":"The will of man is made, perfectly, and immutably free to good alone, in the state of Glory only.","proofs":["Ephesians 4:13","Hebrews 12:23","1 John 3:2","Jude 24"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"Jude 24","osis":["Jude.1.24"]}],"note":null}],"relations":{"lbcf1689-modernized":["9.5"],"savoy1658-modernized":["9.5"],"wcf1646":["9.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":10,"title":"Of Effectual Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"All those whom God has predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.","segments":[{"text":"All those whom God has predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call,","proofs":["Romans 8:30","Romans 11:7","Ephesians 1:10–11"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Romans 11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]}],"note":null},{"text":"by his Word and Spirit,","proofs":["2 Thessalonians 2:13–14","2 Corinthians 3:3","2 Corinthians 3:6"],"refs":[{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]},{"printed":"2 Corinthians 3:3","osis":["2Cor.3.3"]},{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null},{"text":"out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;","proofs":["Romans 8:2","Ephesians 2:1–5","2 Timothy 1:9–10"],"refs":[{"printed":"Romans 8:2","osis":["Rom.8.2"]},{"printed":"Ephesians 2:1–5","osis":["Eph.2.1-Eph.2.5"]},{"printed":"2 Timothy 1:9–10","osis":["2Tim.1.9-2Tim.1.10"]}],"note":null},{"text":"enlightening their minds, spiritually and savingly to understand the things of God;","proofs":["Acts 26:18","1 Corinthians 2:10","1 Corinthians 2:12","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]},{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"taking away their heart of stone, and giving unto them an heart of flesh;","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"renewing their wills, and by his almighty power determining them to that which is good,","proofs":["Ezekiel 11:19","Philippians 2:13","Deuteronomy 30:6","Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null},{"text":"and effectually drawing them to Jesus Christ:","proofs":["Ephesians 1:19","John 6:44–45"],"refs":[{"printed":"Ephesians 1:19","osis":["Eph.1.19"]},{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]}],"note":null},{"text":"yet so, as they come most freely, being made willing by his grace.","proofs":["Song of Solomon 1:4","Psalm 110:3","John 6:37","Romans 6:16–18"],"refs":[{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]},{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"Romans 6:16–18","osis":["Rom.6.16-Rom.6.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["10.1"],"savoy1658-modernized":["10.1"],"wcf1646":["10.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"All","position":null},{"text":"and those only,","position":null},{"text":"in","position":5}]}],"page":null,"leaf":null},{"id":"10.2","chapter":10,"number":2,"text":"This effectual Call is of Gods free, and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the holy Spirit, he is thereby enabled to answer this Call, and to embrace the grace offered, and conveyed in it.","segments":[{"text":"This effectual Call is of Gods free, and special grace alone, not from any thing at all foreseen in man,","proofs":["1 Timothy 1:9","Titus 3:4–5","Ephesians 2:4–5","Ephesians 2:8–9","Romans 9:11"],"refs":[{"printed":"1 Timothy 1:9","osis":["1Tim.1.9"]},{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]},{"printed":"Ephesians 2:4–5","osis":["Eph.2.4-Eph.2.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Romans 9:11","osis":["Rom.9.11"]}],"note":null},{"text":"who is altogether passive therein, until being quickened and renewed by the holy Spirit,","proofs":["1 Corinthians 2:14","Romans 8:7","Ephesians 2:5"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null},{"text":"he is thereby enabled to answer this Call, and to embrace the grace offered, and conveyed in it.","proofs":["John 6:37","Ezekiel 36:27","John 5:25"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"John 5:25","osis":["John.5.25"]}],"note":null}],"relations":{"lbcf1689-modernized":["10.2"],"savoy1658-modernized":["10.2"],"wcf1646":["10.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"who is altogether","position":null}]}],"page":null,"leaf":null},{"id":"10.3","chapter":10,"number":3,"text":"Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, and where, and how he pleases: So also, are all other elect persons who are incapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit,","proofs":["Luke 18:15–16","Acts 2:38–39","John 3:3","John 3:5","1 John 5:12","Romans 8:9"],"refs":[{"printed":"Luke 18:15–16","osis":["Luke.18.15-Luke.18.16"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"John 3:3","osis":["John.3.3"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"1 John 5:12","osis":["1John.5.12"]},{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null},{"text":"who works when, and where, and how he pleases:","proofs":["John 3:5"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]}],"note":null},{"text":"So also, are all other elect persons who are incapable of being outwardly called by the Ministry of the Word.","proofs":["1 John 5:12","Acts 4:12"],"refs":[{"printed":"1 John 5:12","osis":["1John.5.12"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"relations":{"lbcf1689-modernized":["10.3"],"savoy1658-modernized":["10.3"],"wcf1646":["10.3"]},"diffs":[{"source":"savoy1658-modernized","type":"later","segments":[{"text":"through the Spirit,","position":null}]}],"page":null,"leaf":null},{"id":"10.4","chapter":10,"number":4,"text":"Others, not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of Nature, and the Law of that Religion they do profess. And, to assert and maintain, that they may, is very pernicious, and to be detested.","segments":[{"text":"Others, not elected, although they may be called by the Ministry of the Word,","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":null},{"text":"and may have some common operations of the Spirit,","proofs":["Matthew 7:22","Matthew 13:20–21","Hebrews 6:4–5"],"refs":[{"printed":"Matthew 7:22","osis":["Matt.7.22"]},{"printed":"Matthew 13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]}],"note":null},{"text":"yet they never truly come unto Christ, and therefore cannot be saved:","proofs":["John 6:64–66","John 8:24"],"refs":[{"printed":"John 6:64–66","osis":["John.6.64-John.6.66"]},{"printed":"John 8:24","osis":["John.8.24"]}],"note":null},{"text":"much less can men, not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of Nature, and the Law of that Religion they do profess.","proofs":["Acts 4:12","John 14:6","Ephesians 2:12","John 4:22","John 17:3"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]},{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"And, to assert and maintain, that they may, is very pernicious, and to be detested.","proofs":["2 John 9–11","1 Corinthians 16:22","Galatians 1:6–8"],"refs":[{"printed":"2 John 9–11","osis":["2John.1.9-2John.1.11"]},{"printed":"1 Corinthians 16:22","osis":["1Cor.16.22"]},{"printed":"Galatians 1:6–8","osis":["Gal.1.6-Gal.1.8"]}],"note":null}],"relations":{"lbcf1689-modernized":["10.4"],"savoy1658-modernized":["10.4"],"wcf1646":["10.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"never","position":1},{"text":"unto","position":null},{"text":"professing","position":null},{"text":"in any other way whatsoever,","position":null},{"text":"And, to assert and maintain, that they may, is very pernicious, and to be detested.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"never truly","position":null}]}],"page":null,"leaf":null}]},{"number":11,"title":"Of Justification","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Those whom God effectually calls, he also freely justifies: not, by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not, for any thing wrought in them, or done by them, but for Christs sake alone; nor, by imputing faith it self, the act of believing, or any other evangelical obedience, to them, as their righteousness, but, by imputing the obedience and satisfaction of Christ unto them, they receiving, and resting on him and his righteousness by faith; which faith, they have, not of themselves, it is the gift of God.","segments":[{"text":"Those whom God effectually calls, he also freely justifies:","proofs":["Romans 8:30","Romans 3:24"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"not, by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not, for any thing wrought in them, or done by them, but for Christs sake alone; nor, by imputing faith it self, the act of believing, or any other evangelical obedience, to them, as their righteousness, but, by imputing the obedience and satisfaction of Christ unto them,","proofs":["Romans 4:5–8","2 Corinthians 5:19","2 Corinthians 5:21","Romans 3:22","Romans 3:24–25","Romans 3:17","Romans 3:28","Titus 3:5","Titus 3:7","Ephesians 1:7","Jeremiah 23:6","1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Romans 3:22","osis":["Rom.3.22"]},{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Romans 3:17","osis":["Rom.3.17"]},{"printed":"Romans 3:28","osis":["Rom.3.28"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Titus 3:7","osis":["Titus.3.7"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"they receiving, and resting on him and his righteousness by faith; which faith, they have, not of themselves, it is the gift of God.","proofs":["Acts 10:44","Galatians 2:16","Philippians 3:9","Acts 13:38–39","Ephesians 2:7–8"],"refs":[{"printed":"Acts 10:44","osis":["Acts.10.44"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]},{"printed":"Ephesians 2:7–8","osis":["Eph.2.7-Eph.2.8"]}],"note":null}],"relations":{"lbcf1689-modernized":["11.1"],"savoy1658-modernized":["11.1"],"wcf1646":["11.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"nor,","position":null},{"text":"the","position":10},{"text":"and satisfaction of Christ","position":null},{"text":"them,","position":5},{"text":"faith,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"the","position":10},{"text":"and satisfaction of Christ","position":null},{"text":"them,","position":5}]}],"page":null,"leaf":null},{"id":"11.2","chapter":11,"number":2,"text":"Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of Justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by Love.","segments":[{"text":"Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of Justification;","proofs":["John 1:12","Romans 3:28","Romans 5:1"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 3:28","osis":["Rom.3.28"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by Love.","proofs":["James 2:17","James 2:22","James 2:26","Galatians 5:6"],"refs":[{"printed":"James 2:17","osis":["Jas.2.17"]},{"printed":"James 2:22","osis":["Jas.2.22"]},{"printed":"James 2:26","osis":["Jas.2.26"]},{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"relations":{"lbcf1689-modernized":["11.2"],"savoy1658-modernized":["11.2"],"wcf1646":["11.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is it","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"is it","position":null}]}],"page":null,"leaf":null},{"id":"11.3","chapter":11,"number":3,"text":"Christ by his obedience, and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Fathers Justice in their behalf. Yet, in as much as he was given by the Father, for them; and, his obedience and satisfaction accepted in their stead; and, both, freely, not for any thing in them; their Justification is only of free grace; that, both the exact justice, and rich grace of God, might be glorified in the justification of sinners.","segments":[{"text":"Christ by his obedience, and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Fathers Justice in their behalf.","proofs":["Romans 5:8–10","Romans 5:19","1 Timothy 2:5–6","Hebrews 10:10","Hebrews 10:14","Daniel 9:24","Daniel 9:26","Isaiah 53:4–6","Isaiah 53:10–12"],"refs":[{"printed":"Romans 5:8–10","osis":["Rom.5.8-Rom.5.10"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]},{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Daniel 9:24","osis":["Dan.9.24"]},{"printed":"Daniel 9:26","osis":["Dan.9.26"]},{"printed":"Isaiah 53:4–6","osis":["Isa.53.4-Isa.53.6"]},{"printed":"Isaiah 53:10–12","osis":["Isa.53.10-Isa.53.12"]}],"note":null},{"text":"Yet, in as much as he was given by the Father, for them;","proofs":["Romans 8:32"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null},{"text":"and, his obedience and satisfaction accepted in their stead;","proofs":["2 Corinthians 5:21","Matthew 3:17","Ephesians 5:2"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Matthew 3:17","osis":["Matt.3.17"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null},{"text":"and, both, freely, not for any thing in them; their Justification is only of free grace;","proofs":["Romans 3:24","Ephesians 1:7"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"that, both the exact justice, and rich grace of God, might be glorified in the justification of sinners.","proofs":["Romans 3:26","Ephesians 2:7"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"Ephesians 2:7","osis":["Eph.2.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["11.3"],"savoy1658-modernized":["11.3"],"wcf1646":["11.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"thus","position":null},{"text":"his Fathers","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"thus","position":null},{"text":"his Fathers","position":null}]}],"page":null,"leaf":null},{"id":"11.4","chapter":11,"number":4,"text":"God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the holy Spirit does, in due time, actually apply Christ unto them.","segments":[{"text":"God did, from all eternity, decree to justify all the elect,","proofs":["Galatians 3:8","1 Peter 1:2","1 Peter 1:19–20","Romans 8:30"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"and Christ did, in the fullness of time, die for their sins, and rise again for their justification:","proofs":["Galatians 4:4","1 Timothy 2:6","Romans 4:25"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]},{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"nevertheless, they are not justified, until the holy Spirit does, in due time, actually apply Christ unto them.","proofs":["Colossians 1:21–22","Galatians 2:16","Titus 3:4–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["11.4"],"savoy1658-modernized":["11.4"],"wcf1646":["11.4"]},"diffs":[],"page":null,"leaf":null},{"id":"11.5","chapter":11,"number":5,"text":"God does continue to forgive the sins of those that are justified: and, although they can never fall from the state of Justification; yet, they may by their sins, fall under Gods fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.","segments":[{"text":"God does continue to forgive the sins of those that are justified:","proofs":["Matthew 6:12","1 John 1:7","1 John 1:9","1 John 2:1–2"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 John 1:9","osis":["1John.1.9"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"and, although they can never fall from the state of Justification;","proofs":["Luke 22:32","John 10:28","Hebrews 10:14"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null},{"text":"yet, they may by their sins, fall under Gods fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.","proofs":["Psalm 89:31–33","Psalm 51:7–12","Psalm 32:5","Matthew 26:75","1 Corinthians 11:30","1 Corinthians 11:32","Luke 1:20"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]},{"printed":"Psalm 51:7–12","osis":["Ps.51.7-Ps.51.12"]},{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]},{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]},{"printed":"Luke 1:20","osis":["Luke.1.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["11.5"],"savoy1658-modernized":["11.5"],"wcf1646":["11.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"not","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"not","position":null}]}],"page":null,"leaf":null},{"id":"11.6","chapter":11,"number":6,"text":"The Justification of Believers under the old Testament, was, in all these respects, one and the same with the justification of Believers under the new Testament.","segments":[{"text":"The Justification of Believers under the old Testament, was, in all these respects, one and the same with the justification of Believers under the new Testament.","proofs":["Galatians 3:9","Galatians 3:13–14","Romans 4:22–23","Romans 4:14","Hebrews 13:8"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Galatians 3:13–14","osis":["Gal.3.13-Gal.3.14"]},{"printed":"Romans 4:22–23","osis":["Rom.4.22-Rom.4.23"]},{"printed":"Romans 4:14","osis":["Rom.4.14"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"relations":{"lbcf1689-modernized":["11.6"],"savoy1658-modernized":["11.6"],"wcf1646":["11.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafes, in, and for his only Son Jesus Christ, to make partakers of the grace of Adoption: by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his Name put upon them, receive the spirit of Adoption, have access to the Throne of Grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened, by him, as by a Father; yet, never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation.","segments":[{"text":"All those that are justified, God vouchsafes, in, and for his only Son Jesus Christ, to make partakers of the grace of Adoption:","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"by which they are taken into the number, and enjoy the liberties and privileges of the children of God,","proofs":["Romans 8:17","John 1:12"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]},{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"have his Name put upon them,","proofs":["Jeremiah 14:9","2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"Jeremiah 14:9","osis":["Jer.14.9"]},{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"receive the spirit of Adoption,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"have access to the Throne of Grace with boldness,","proofs":["Ephesians 3:12","Romans 5:2"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]},{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"note":null},{"text":"are enabled to cry, Abba, Father,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"are pitied,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null},{"text":"protected,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null},{"text":"provided for,","proofs":["Matthew 6:30","Matthew 6:32","1 Peter 5:7"],"refs":[{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Matthew 6:32","osis":["Matt.6.32"]},{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"and chastened, by him, as by a Father;","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"yet, never cast off,","proofs":["Lamentations 3:31"],"refs":[{"printed":"Lamentations 3:31","osis":["Lam.3.31"]}],"note":null},{"text":"but sealed to the day of redemption,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"and inherit the promises,","proofs":["Hebrews 6:12"],"refs":[{"printed":"Hebrews 6:12","osis":["Heb.6.12"]}],"note":null},{"text":"as heirs of everlasting salvation.","proofs":["1 Peter 1:3–4","Hebrews 1:14"],"refs":[{"printed":"1 Peter 1:3–4","osis":["1Pet.1.3-1Pet.1.4"]},{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["12.1"],"savoy1658-modernized":["12.1"],"wcf1646":["12.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":4},{"text":"the","position":5}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They who are effectually called, and Regenerated, having a new heart, and a new spirit created in them; are further sanctified really and personally, through the virtue of Christs death and resurrection, by his Word, and Spirit dwelling in them: the Dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they, more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.","segments":[{"text":"They who are effectually called, and Regenerated, having a new heart, and a new spirit created in them; are further sanctified really and personally, through the virtue of Christs death and resurrection,","proofs":["1 Corinthians 6:11","Acts 20:32","Philippians 3:10","Romans 6:5–6"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]}],"note":null},{"text":"by his Word, and Spirit dwelling in them:","proofs":["John 17:17","Ephesians 5:26","2 Thessalonians 2:13"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"the Dominion of the whole body of sin is destroyed,","proofs":["Romans 6:6","Romans 6:14"],"refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]},{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"and the several lusts thereof are more and more weakened and mortified;","proofs":["Galatians 5:24","Romans 8:13"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]},{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null},{"text":"and they, more and more quickened and strengthened in all saving graces,","proofs":["Colossians 1:11","Ephesians 3:16–19"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]}],"note":null},{"text":"to the practice of true holiness, without which no man shall see the Lord.","proofs":["2 Corinthians 7:1","Hebrews 12:14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["13.1"],"savoy1658-modernized":["13.1"],"wcf1646":["13.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"are further sanctified really and personally,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"who","position":1},{"text":"are further sanctified really and personally,","position":null}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout, in the whole man; yet imperfect in this life, there abides still some remnants of corruption in every part: whence arises a continual, and irreconcilable war; the flesh lusting against the spirit, and the spirit against the flesh.","segments":[{"text":"This Sanctification is throughout, in the whole man;","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"yet imperfect in this life, there abides still some remnants of corruption in every part:","proofs":["1 John 1:10","Romans 7:18","Romans 7:23","Philippians 3:12"],"refs":[{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null},{"text":"whence arises a continual, and irreconcilable war; the flesh lusting against the spirit, and the spirit against the flesh.","proofs":["Galatians 5:17","1 Peter 2:11"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"relations":{"lbcf1689-modernized":["13.2"],"savoy1658-modernized":["13.2"],"wcf1646":["13.2"]},"diffs":[],"page":null,"leaf":null},{"id":"13.3","chapter":13,"number":3,"text":"In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome: and so, the Saints grow in grace, perfecting holiness in the fear of God.","segments":[{"text":"In which war, although the remaining corruption, for a time, may much prevail;","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome:","proofs":["Romans 6:14","1 John 5:4","Ephesians 4:15–16"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"1 John 5:4","osis":["1John.5.4"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null},{"text":"and so, the Saints grow in grace,","proofs":["2 Peter 3:18","2 Corinthians 3:18"],"refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"perfecting holiness in the fear of God.","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null}],"relations":{"lbcf1689-modernized":["13.3"],"savoy1658-modernized":["13.3"],"wcf1646":["13.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":4}]}],"page":null,"leaf":null}]},{"number":14,"title":"Of Saving Faith","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The grace of Faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the Ministry of the Word: by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened.","segments":[{"text":"The grace of Faith, whereby the elect are enabled to believe to the saving of their souls,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"is the work of the Spirit of Christ in their hearts;","proofs":["2 Corinthians 4:13","Ephesians 1:17–19","Ephesians 2:8"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 1:17–19","osis":["Eph.1.17-Eph.1.19"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"and is ordinarily wrought by the Ministry of the Word:","proofs":["Romans 10:14","Romans 10:17"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened.","proofs":["1 Peter 2:2","Acts 20:32","Romans 4:11","Luke 17:5","Romans 1:16–17"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Luke 17:5","osis":["Luke.17.5"]},{"printed":"Romans 1:16–17","osis":["Rom.1.16-Rom.1.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["14.1"],"savoy1658-modernized":["14.1"],"wcf1646":["14.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the Sacraments,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Sacraments, and","position":null}]}],"page":null,"leaf":null},{"id":"14.2","chapter":14,"number":2,"text":"By this Faith, a Christian believes to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein; and, acts differently upon that which each particular passage thereof contains; yielding obedience to the Commands, trembling at the threatenings, and embracing the Promises of God for this life, and that which is to come. But the principal Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternal life, by virtue of the Covenant of Grace.","segments":[{"text":"By this Faith, a Christian believes to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein;","proofs":["John 4:42","1 Thessalonians 2:13","1 John 5:10","Acts 24:14"],"refs":[{"printed":"John 4:42","osis":["John.4.42"]},{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]},{"printed":"1 John 5:10","osis":["1John.5.10"]},{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"and, acts differently upon that which each particular passage thereof contains; yielding obedience to the Commands,","proofs":["Romans 16:26"],"refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"note":null},{"text":"trembling at the threatenings,","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"and embracing the Promises of God for this life, and that which is to come.","proofs":["Hebrews 11:13","1 Timothy 4:8"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null},{"text":"But the principal Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternal life, by virtue of the Covenant of Grace.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"relations":{"lbcf1689-modernized":["14.2"],"savoy1658-modernized":["14.2"],"wcf1646":["14.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"speaking therein;","position":null},{"text":"are,","position":null},{"text":"Christ","position":2}]}],"page":null,"leaf":null},{"id":"14.3","chapter":14,"number":3,"text":"This Faith is different in degrees, weak, or strong; may be often and many ways assailed, and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the Author and finisher of our faith.","segments":[{"text":"This Faith is different in degrees, weak, or strong;","proofs":["Hebrews 5:13–14","Romans 4:19–20","Matthew 6:30","Matthew 8:10"],"refs":[{"printed":"Hebrews 5:13–14","osis":["Heb.5.13-Heb.5.14"]},{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]},{"printed":"Matthew 6:30","osis":["Matt.6.30"]},{"printed":"Matthew 8:10","osis":["Matt.8.10"]}],"note":null},{"text":"may be often and many ways assailed, and weakened, but gets the victory;","proofs":["Luke 22:31–32","Ephesians 6:16","1 John 5:4–5"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]},{"printed":"Ephesians 6:16","osis":["Eph.6.16"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"growing up in many to the attainment of a full assurance through Christ,","proofs":["Hebrews 6:11–12","Hebrews 10:22","Colossians 2:2"],"refs":[{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Hebrews 10:22","osis":["Heb.10.22"]},{"printed":"Colossians 2:2","osis":["Col.2.2"]}],"note":null},{"text":"who is both the Author and finisher of our faith.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"relations":{"lbcf1689-modernized":["14.3"],"savoy1658-modernized":["14.3"],"wcf1646":["14.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is","position":2},{"text":"often and","position":null},{"text":"ways","position":null},{"text":"but","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"is","position":2},{"text":"often and","position":null},{"text":"ways","position":null},{"text":"but","position":null}]}],"page":null,"leaf":null}]},{"number":15,"title":"Of Repentance unto life","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Repentance unto life, is an evangelical grace, the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of faith in Christ.","segments":[{"text":"Repentance unto life, is an evangelical grace,","proofs":["Zechariah 12:10","Acts 11:18"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of faith in Christ.","proofs":["Luke 24:47","Mark 1:15","Acts 10:21"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"Mark 1:15","osis":["Mark.1.15"]},{"printed":"Acts 10:21","osis":["Acts.10.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["15.1","15.2","15.3","15.4","15.5"],"savoy1658-modernized":["15.1","15.2","15.3","15.4","15.5"],"wcf1646":["15.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the Doctrine whereof is to be preached","position":null},{"text":"every Minister","position":null},{"text":"Gospel, as well as that","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"the Doctrine whereof is to be preached","position":null},{"text":"every Minister","position":null},{"text":"Gospel, as well as that","position":null}]}],"page":null,"leaf":null},{"id":"15.2","chapter":15,"number":2,"text":"By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his Commandments.","segments":[{"text":"By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God,","proofs":["Ezekiel 18:30–31","Ezekiel 36:31","Isaiah 30:22","Psalm 51:4","Jeremiah 31:18–19","Joel 2:12–13","Amos 5:15","Psalm 119:128","2 Corinthians 7:11"],"refs":[{"printed":"Ezekiel 18:30–31","osis":["Ezek.18.30-Ezek.18.31"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]},{"printed":"Psalm 51:4","osis":["Ps.51.4"]},{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]},{"printed":"Amos 5:15","osis":["Amos.5.15"]},{"printed":"Psalm 119:128","osis":["Ps.119.128"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"purposing and endeavoring to walk with him in all the ways of his Commandments.","proofs":["Psalm 119:6","Psalm 119:59","Psalm 119:106","Luke 1:6","2 Kings 23:25"],"refs":[{"printed":"Psalm 119:6","osis":["Ps.119.6"]},{"printed":"Psalm 119:59","osis":["Ps.119.59"]},{"printed":"Psalm 119:106","osis":["Ps.119.106"]},{"printed":"Luke 1:6","osis":["Luke.1.6"]},{"printed":"2 Kings 23:25","osis":["2Kgs.23.25"]}],"note":null}],"relations":{"lbcf1689-modernized":["15.1","15.2","15.3","15.4","15.5"],"savoy1658-modernized":["15.1","15.2","15.3","15.4","15.5"],"wcf1646":["15.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"By it, a sinner, out","position":null},{"text":"sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such","position":null},{"text":"penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him","position":null},{"text":"all","position":2},{"text":"ways","position":null},{"text":"Commandments.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"By it, a sinner, out","position":null},{"text":"sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such","position":null},{"text":"penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him","position":null},{"text":"all","position":2},{"text":"ways","position":null},{"text":"Commandments.","position":null}]}],"page":null,"leaf":null},{"id":"15.3","chapter":15,"number":3,"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of Gods free grace in Christ; yet is it of such necessity to all sinners, that none may expect pardon without it.","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof,","proofs":["Ezekiel 36:31–32","Ezekiel 16:61–63"],"refs":[{"printed":"Ezekiel 36:31–32","osis":["Ezek.36.31-Ezek.36.32"]},{"printed":"Ezekiel 16:61–63","osis":["Ezek.16.61-Ezek.16.63"]}],"note":null},{"text":"which is the act of Gods free grace in Christ;","proofs":["Hosea 14:2","Hosea 14:4","Romans 3:24","Ephesians 1:7"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]},{"printed":"Hosea 14:4","osis":["Hos.14.4"]},{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"yet is it of such necessity to all sinners, that none may expect pardon without it.","proofs":["Luke 13:3","Luke 13:5","Acts 17:30–31"],"refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]},{"printed":"Luke 13:5","osis":["Luke.13.5"]},{"printed":"Acts 17:30–31","osis":["Acts.17.30-Acts.17.31"]}],"note":null}],"relations":{"lbcf1689-modernized":["15.1","15.2","15.3","15.4","15.5"],"savoy1658-modernized":["15.1","15.2","15.3","15.4","15.5"],"wcf1646":["15.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause","position":null},{"text":"pardon thereof, which is","position":null},{"text":"act","position":2},{"text":"Gods free","position":null},{"text":"yet is","position":null},{"text":"such necessity to all sinners, that none may expect pardon without","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Although Repentance be not to be rested in, as any satisfaction for sin, or any cause","position":null},{"text":"pardon thereof, which is","position":null},{"text":"act","position":2},{"text":"Gods free","position":null},{"text":"yet is","position":null},{"text":"such necessity to all sinners, that none may expect pardon without","position":null}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.","segments":[{"text":"As there is no sin so small, but it deserves damnation;","proofs":["Romans 6:23","Romans 5:12","Matthew 12:36"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"note":null},{"text":"so there is no sin so great, that it can bring damnation upon those who truly repent.","proofs":["Isaiah 55:7","Romans 8:1","Isaiah 1:16","Isaiah 1:18"],"refs":[{"printed":"Isaiah 55:7","osis":["Isa.55.7"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"Isaiah 1:16","osis":["Isa.1.16"]},{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["15.1","15.2","15.3","15.4","15.5"],"savoy1658-modernized":["15.1","15.2","15.3","15.4","15.5"],"wcf1646":["15.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"so","position":2},{"text":"can","position":null},{"text":"upon those who truly","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"so","position":2},{"text":"can","position":null},{"text":"upon those","position":null}]}],"page":null,"leaf":null},{"id":"15.5","chapter":15,"number":5,"text":"Men ought not to content themselves with a general repentance, but it is every mans duty to endeavor to repent of his particular sins, particularly.","segments":[{"text":"Men ought not to content themselves with a general repentance, but it is every mans duty to endeavor to repent of his particular sins, particularly.","proofs":["Psalm 19:13","Luke 19:8","1 Timothy 1:13","1 Timothy 1:15"],"refs":[{"printed":"Psalm 19:13","osis":["Ps.19.13"]},{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]},{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"note":null}],"relations":{"lbcf1689-modernized":["15.1","15.2","15.3","15.4","15.5"],"savoy1658-modernized":["15.1","15.2","15.3","15.4","15.5"],"wcf1646":["15.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Men ought","position":null},{"text":"to content themselves","position":null},{"text":"general","position":null},{"text":"but","position":null},{"text":"endeavor to","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Men ought","position":null},{"text":"to content themselves","position":null},{"text":"general","position":null},{"text":"but","position":null},{"text":"endeavor to","position":null}]}],"page":null,"leaf":null},{"id":"15.6","chapter":15,"number":6,"text":"As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy: so, he that scandalizes his Brother, or the Church of Christ, ought to be willing by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.","segments":[{"text":"As every man is bound to make private confession of his sins to God, praying for the pardon thereof;","proofs":["Psalm 51:4–5","Psalm 51:7","Psalm 51:9","Psalm 51:14","Psalm 32:5–6"],"refs":[{"printed":"Psalm 51:4–5","osis":["Ps.51.4-Ps.51.5"]},{"printed":"Psalm 51:7","osis":["Ps.51.7"]},{"printed":"Psalm 51:9","osis":["Ps.51.9"]},{"printed":"Psalm 51:14","osis":["Ps.51.14"]},{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]}],"note":null},{"text":"upon which, and the forsaking of them, he shall find mercy:","proofs":["Proverbs 28:13","1 John 1:9"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]},{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null},{"text":"so, he that scandalizes his Brother, or the Church of Christ, ought to be willing by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended,","proofs":["James 5:16","Luke 17:3–4","Joshua 7:19","Psalm 51"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]},{"printed":"Luke 17:3–4","osis":["Luke.17.3-Luke.17.4"]},{"printed":"Joshua 7:19","osis":["Josh.7.19"]},{"printed":"Psalm 51","osis":["Ps.51"]}],"note":null},{"text":"who are thereupon to be reconciled to him, and in love to receive him.","proofs":["2 Corinthians 2:8"],"refs":[{"printed":"2 Corinthians 2:8","osis":["2Cor.2.8"]}],"note":null}],"relations":{"lbcf1689-modernized":["15.1","15.2","15.3","15.4","15.5"],"savoy1658-modernized":["15.1","15.2","15.3","15.4","15.5"],"wcf1646":["15.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"As every man is bound to make private confession","position":null},{"text":"his sins to God, praying for","position":null},{"text":"pardon thereof; upon which,","position":null},{"text":"forsaking","position":null},{"text":"them, he shall find mercy: so, he that scandalizes his Brother, or","position":null},{"text":"Church of Christ, ought to be willing by a private or public confession,","position":null},{"text":"sorrow for","position":null},{"text":"declare his","position":null},{"text":"to those that are offended, who are thereupon","position":null},{"text":"reconciled to him,","position":null},{"text":"in love","position":null},{"text":"receive him.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"As every man is bound to make private confession","position":null},{"text":"his sins to God, praying for","position":null},{"text":"pardon thereof; upon which,","position":null},{"text":"forsaking","position":null},{"text":"them, he shall find mercy: so, he that scandalizes his Brother, or","position":null},{"text":"Church of Christ, ought to be willing by a private or public confession,","position":null},{"text":"sorrow for","position":null},{"text":"declare his","position":null},{"text":"to those that are offended, who are thereupon","position":null},{"text":"reconciled to him,","position":null},{"text":"in love","position":null},{"text":"receive him.","position":null}]}],"page":null,"leaf":null}]},{"number":16,"title":"Of Good Works","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Good Works are only such as God has commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.","segments":[{"text":"Good Works are only such as God has commanded in his holy Word,","proofs":["Micah 6:8","Romans 12:2","Hebrews 13:21"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"Romans 12:2","osis":["Rom.12.2"]},{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null},{"text":"and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.","proofs":["Matthew 15:9","Isaiah 29:13","1 Peter 1:18","Romans 10:2","John 16:2","1 Samuel 15:21–23"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]},{"printed":"Romans 10:2","osis":["Rom.10.2"]},{"printed":"John 16:2","osis":["John.16.2"]},{"printed":"1 Samuel 15:21–23","osis":["1Sam.15.21-1Sam.15.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.1"],"savoy1658-modernized":["16.1"],"wcf1646":["16.1"]},"diffs":[],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good works, done in obedience to Gods Commandments, are the fruits and evidences of a true and lively faith: and, by them, Believers manifest their thankfulness, strengthen their assurance, edify their Brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto; that, having their fruit unto holiness, they may have the end, eternal life.","segments":[{"text":"These good works, done in obedience to Gods Commandments, are the fruits and evidences of a true and lively faith:","proofs":["James 2:18","James 2:22"],"refs":[{"printed":"James 2:18","osis":["Jas.2.18"]},{"printed":"James 2:22","osis":["Jas.2.22"]}],"note":null},{"text":"and, by them, Believers manifest their thankfulness,","proofs":["Psalm 116:12–13","1 Peter 2:9"],"refs":[{"printed":"Psalm 116:12–13","osis":["Ps.116.12-Ps.116.13"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"strengthen their assurance,","proofs":["1 John 2:3","1 John 2:5","2 Peter 1:5–10"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"1 John 2:5","osis":["1John.2.5"]},{"printed":"2 Peter 1:5–10","osis":["2Pet.1.5-2Pet.1.10"]}],"note":null},{"text":"edify their Brethren,","proofs":["2 Corinthians 9:2","Matthew 5:16"],"refs":[{"printed":"2 Corinthians 9:2","osis":["2Cor.9.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"adorn the profession of the Gospel,","proofs":["Titus 2:5","Titus 2:9–12","1 Timothy 6:1"],"refs":[{"printed":"Titus 2:5","osis":["Titus.2.5"]},{"printed":"Titus 2:9–12","osis":["Titus.2.9-Titus.2.12"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null},{"text":"stop the mouths of the adversaries,","proofs":["1 Peter 2:15"],"refs":[{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]}],"note":null},{"text":"and glorify God,","proofs":["1 Peter 2:12","Philippians 1:11","John 15:8"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]},{"printed":"Philippians 1:11","osis":["Phil.1.11"]},{"printed":"John 15:8","osis":["John.15.8"]}],"note":null},{"text":"whose workmanship they are, created in Christ Jesus thereunto;","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"that, having their fruit unto holiness, they may have the end, eternal life.","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.2"],"savoy1658-modernized":["16.2"],"wcf1646":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to do good works, is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit, to work in them to will and to do, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless, upon a special motion of the Spirit; but, they ought to be diligent in stirring up the grace of God that is in them.","segments":[{"text":"Their ability to do good works, is not at all of themselves, but wholly from the Spirit of Christ.","proofs":["John 15:4–5","Ezekiel 36:26–27"],"refs":[{"printed":"John 15:4–5","osis":["John.15.4-John.15.5"]},{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit, to work in them to will and to do, of his good pleasure:","proofs":["Philippians 2:13","Philippians 4:13","2 Corinthians 3:5"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Philippians 4:13","osis":["Phil.4.13"]},{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless, upon a special motion of the Spirit; but, they ought to be diligent in stirring up the grace of God that is in them.","proofs":["Philippians 2:12","Hebrews 6:11–12","2 Peter 1:3","2 Peter 1:5","2 Peter 1:10–11","Isaiah 64:7","2 Timothy 1:6","Acts 26:6–7","Jude 20–21"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"2 Peter 1:3","osis":["2Pet.1.3"]},{"printed":"2 Peter 1:5","osis":["2Pet.1.5"]},{"printed":"2 Peter 1:10–11","osis":["2Pet.1.10-2Pet.1.11"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]},{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]},{"printed":"Acts 26:6–7","osis":["Acts.26.6-Acts.26.7"]},{"printed":"Jude 20–21","osis":["Jude.1.20-Jude.1.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.3"],"savoy1658-modernized":["16.3"],"wcf1646":["16.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"required","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They, who in their obedience, attain to the greatest height, which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.","segments":[{"text":"They, who in their obedience, attain to the greatest height, which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.","proofs":["Luke 17:10","Nehemiah 13:22","Job 9:2–3","Galatians 5:17"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Nehemiah 13:22","osis":["Neh.13.22"]},{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.4"],"savoy1658-modernized":["16.4"],"wcf1646":["16.4"]},"diffs":[{"source":"savoy1658-modernized","type":"later","segments":[{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot, by our best Works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and, the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but, when we have done all we can, we have done but our duty, and are unprofitable servants; and, because, as they are good, they proceed from his Spirit; and, as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgment.","segments":[{"text":"We cannot, by our best Works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and, the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins,","proofs":["Romans 3:20","Romans 4:2","Romans 4:4","Romans 4:6","Ephesians 2:8–9","Titus 3:5–7","Romans 8:18","Psalm 16:2","Job 22:2–3","Job 35:7–8"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Romans 4:2","osis":["Rom.4.2"]},{"printed":"Romans 4:4","osis":["Rom.4.4"]},{"printed":"Romans 4:6","osis":["Rom.4.6"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Titus 3:5–7","osis":["Titus.3.5-Titus.3.7"]},{"printed":"Romans 8:18","osis":["Rom.8.18"]},{"printed":"Psalm 16:2","osis":["Ps.16.2"]},{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]},{"printed":"Job 35:7–8","osis":["Job.35.7-Job.35.8"]}],"note":null},{"text":"but, when we have done all we can, we have done but our duty, and are unprofitable servants;","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"and, because, as they are good, they proceed from his Spirit;","proofs":["Galatians 5:21","Galatians 5:23"],"refs":[{"printed":"Galatians 5:21","osis":["Gal.5.21"]},{"printed":"Galatians 5:23","osis":["Gal.5.23"]}],"note":null},{"text":"and, as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgment.","proofs":["Isaiah 64:6","Galatians 5:17","Romans 7:15","Romans 7:18","Psalm 143:2","Psalm 130:3"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:15","osis":["Rom.7.15"]},{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]},{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.5"],"savoy1658-modernized":["16.5"],"wcf1646":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly blameless and irreproachable in Gods sight; but that, he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many weaknesses and imperfections.","segments":[{"text":"Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in him,","proofs":["Ephesians 1:6","1 Peter 2:5","Exodus 28:38","Genesis 4:4","Hebrews 11:4"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"Exodus 28:38","osis":["Exod.28.38"]},{"printed":"Genesis 4:4","osis":["Gen.4.4"]},{"printed":"Hebrews 11:4","osis":["Heb.11.4"]}],"note":null},{"text":"not as though they were in this life wholly blameless and irreproachable in Gods sight;","proofs":["Job 9:20","Psalm 143:2"],"refs":[{"printed":"Job 9:20","osis":["Job.9.20"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null},{"text":"but that, he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many weaknesses and imperfections.","proofs":["Hebrews 13:20–21","2 Corinthians 8:12","Hebrews 6:10","Matthew 25:21","Matthew 25:23"],"refs":[{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"2 Corinthians 8:12","osis":["2Cor.8.12"]},{"printed":"Hebrews 6:10","osis":["Heb.6.10"]},{"printed":"Matthew 25:21","osis":["Matt.25.21"]},{"printed":"Matthew 25:23","osis":["Matt.25.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.6"],"savoy1658-modernized":["16.6"],"wcf1646":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves, and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor, to a right end, the glory of God; they are therefore sinful, and cannot please God, or make a man meet to receive grace from God. And yet, their neglect of them is more sinful, and displeasing unto God.","segments":[{"text":"Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves, and others:","proofs":["2 Kings 10:30–31","1 Kings 21:27","1 Kings 21:29","Philippians 1:15–16","Philippians 1:18"],"refs":[{"printed":"2 Kings 10:30–31","osis":["2Kgs.10.30-2Kgs.10.31"]},{"printed":"1 Kings 21:27","osis":["1Kgs.21.27"]},{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]},{"printed":"Philippians 1:15–16","osis":["Phil.1.15-Phil.1.16"]},{"printed":"Philippians 1:18","osis":["Phil.1.18"]}],"note":null},{"text":"yet, because they proceed not from an heart purified by faith;","proofs":["Genesis 4:5","Hebrews 11:4","Hebrews 11:6"],"refs":[{"printed":"Genesis 4:5","osis":["Gen.4.5"]},{"printed":"Hebrews 11:4","osis":["Heb.11.4"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"nor are done in a right manner, according to the Word;","proofs":["1 Corinthians 13:3","Isaiah 1:12"],"refs":[{"printed":"1 Corinthians 13:3","osis":["1Cor.13.3"]},{"printed":"Isaiah 1:12","osis":["Isa.1.12"]}],"note":null},{"text":"nor, to a right end, the glory of God;","proofs":["Matthew 6:2","Matthew 6:5","Matthew 6:16"],"refs":[{"printed":"Matthew 6:2","osis":["Matt.6.2"]},{"printed":"Matthew 6:5","osis":["Matt.6.5"]},{"printed":"Matthew 6:16","osis":["Matt.6.16"]}],"note":null},{"text":"they are therefore sinful, and cannot please God, or make a man meet to receive grace from God.","proofs":["Haggai 2:14","Titus 1:15","Amos 5:21–22","Hosea 1:4","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Haggai 2:14","osis":["Hag.2.14"]},{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Hosea 1:4","osis":["Hos.1.4"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"And yet, their neglect of them is more sinful, and displeasing unto God.","proofs":["Psalm 14:4","Psalm 36:3","Job 21:14–15","Matthew 25:41–43","Matthew 25:45","Matthew 23:23"],"refs":[{"printed":"Psalm 14:4","osis":["Ps.14.4"]},{"printed":"Psalm 36:3","osis":["Ps.36.3"]},{"printed":"Job 21:14–15","osis":["Job.21.14-Job.21.15"]},{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]},{"printed":"Matthew 25:45","osis":["Matt.25.45"]},{"printed":"Matthew 23:23","osis":["Matt.23.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["16.7"],"savoy1658-modernized":["16.7"],"wcf1646":["16.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"an","position":4},{"text":"therefore","position":null},{"text":"unto","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"an","position":4}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of the Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"They, whom God has accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally, nor finally, fall away from the state of Grace: but shall certainly persevere therein to the end, and be eternally saved.","segments":[{"text":"They, whom God has accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally, nor finally, fall away from the state of Grace: but shall certainly persevere therein to the end, and be eternally saved.","proofs":["Philippians 1:6","2 Peter 1:10","John 10:28–29","1 John 3:9","1 Peter 1:5","1 Peter 1:9"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]},{"printed":"1 Peter 1:9","osis":["1Pet.1.9"]}],"note":null}],"relations":{"lbcf1689-modernized":["17.1"],"savoy1658-modernized":["17.1"],"wcf1646":["17.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"They,","position":null},{"text":"his","position":1},{"text":"away","position":null}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit, and intercession of Jesus Christ; the abiding of the Spirit, and of the seed of God within them; and the nature of the Covenant of Grace: from all which, arises also the certainty, and infallibility thereof.","segments":[{"text":"This Perseverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father;","proofs":["2 Timothy 2:18–19","Jeremiah 31:3"],"refs":[{"printed":"2 Timothy 2:18–19","osis":["2Tim.2.18-2Tim.2.19"]},{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"note":null},{"text":"upon the efficacy of the merit, and intercession of Jesus Christ;","proofs":["Hebrews 10:10","Hebrews 10:14","Hebrews 13:20–21","Hebrews 9:12–15","Romans 8:33–39","John 17:11","John 17:24","Luke 22:32","Hebrews 7:25"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"Hebrews 9:12–15","osis":["Heb.9.12-Heb.9.15"]},{"printed":"Romans 8:33–39","osis":["Rom.8.33-Rom.8.39"]},{"printed":"John 17:11","osis":["John.17.11"]},{"printed":"John 17:24","osis":["John.17.24"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"the abiding of the Spirit, and of the seed of God within them;","proofs":["John 14:16–17","1 John 2:27","1 John 3:9"],"refs":[{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]},{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"and the nature of the Covenant of Grace:","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null},{"text":"from all which, arises also the certainty, and infallibility thereof.","proofs":["John 10:28","2 Thessalonians 3:3","1 John 2:19"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"2 Thessalonians 3:3","osis":["2Thess.3.3"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"relations":{"lbcf1689-modernized":["17.2"],"savoy1658-modernized":["17.2"],"wcf1646":["17.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":11},{"text":"of","position":8}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"flowing","position":null},{"text":"the","position":11}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"Nevertheless, they may, through the temptations of Satan and of the World, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur Gods displeasure, and grieve his holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded, hurt, and scandalize others, and bring temporal judgments upon themselves.","segments":[{"text":"Nevertheless, they may, through the temptations of Satan and of the World, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins;","proofs":["Matthew 26:70","Matthew 26:72","Matthew 26:74"],"refs":[{"printed":"Matthew 26:70","osis":["Matt.26.70"]},{"printed":"Matthew 26:72","osis":["Matt.26.72"]},{"printed":"Matthew 26:74","osis":["Matt.26.74"]}],"note":null},{"text":"and, for a time, continue therein:","proofs":["Psalm 51:14"],"refs":[{"printed":"Psalm 51:14","osis":["Ps.51.14"]}],"note":null},{"text":"whereby they incur Gods displeasure,","proofs":["Isaiah 64:5","Isaiah 64:7","Isaiah 64:9","2 Samuel 11:27"],"refs":[{"printed":"Isaiah 64:5","osis":["Isa.64.5"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]},{"printed":"Isaiah 64:9","osis":["Isa.64.9"]},{"printed":"2 Samuel 11:27","osis":["2Sam.11.27"]}],"note":null},{"text":"and grieve his holy Spirit,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"come to be deprived of some measure of their graces and comforts,","proofs":["Psalm 51:8","Psalm 51:10","Psalm 51:12","Revelation 2:4","Song of Solomon 5:2–4","Song of Solomon 5:6"],"refs":[{"printed":"Psalm 51:8","osis":["Ps.51.8"]},{"printed":"Psalm 51:10","osis":["Ps.51.10"]},{"printed":"Psalm 51:12","osis":["Ps.51.12"]},{"printed":"Revelation 2:4","osis":["Rev.2.4"]},{"printed":"Song of Solomon 5:2–4","osis":["Song.5.2-Song.5.4"]},{"printed":"Song of Solomon 5:6","osis":["Song.5.6"]}],"note":null},{"text":"have their hearts hardened,","proofs":["Isaiah 63:17","Mark 6:52","Mark 16:14"],"refs":[{"printed":"Isaiah 63:17","osis":["Isa.63.17"]},{"printed":"Mark 6:52","osis":["Mark.6.52"]},{"printed":"Mark 16:14","osis":["Mark.16.14"]}],"note":null},{"text":"and their consciences wounded,","proofs":["Psalm 32:3–4","Psalm 51:8"],"refs":[{"printed":"Psalm 32:3–4","osis":["Ps.32.3-Ps.32.4"]},{"printed":"Psalm 51:8","osis":["Ps.51.8"]}],"note":null},{"text":"hurt, and scandalize others,","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null},{"text":"and bring temporal judgments upon themselves.","proofs":["Psalm 89:31–32","1 Corinthians 11:32"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null}],"relations":{"lbcf1689-modernized":["17.3"],"savoy1658-modernized":["17.3"],"wcf1646":["17.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Nevertheless,","position":null},{"text":"s","position":3},{"text":"the","position":8},{"text":"be deprived of some measure of","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Nevertheless,","position":null},{"text":"s","position":3},{"text":"be deprived of some measure of","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and estate of salvation; which hope of theirs shall perish: yet, such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.","segments":[{"text":"Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and estate of salvation;","proofs":["Job 8:13–14","Micah 3:11","Deuteronomy 29:19","John 8:41"],"refs":[{"printed":"Job 8:13–14","osis":["Job.8.13-Job.8.14"]},{"printed":"Micah 3:11","osis":["Mic.3.11"]},{"printed":"Deuteronomy 29:19","osis":["Deut.29.19"]},{"printed":"John 8:41","osis":["John.8.41"]}],"note":null},{"text":"which hope of theirs shall perish:","proofs":["Matthew 7:22–23"],"refs":[{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"yet, such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace,","proofs":["1 John 2:3","1 John 3:14","1 John 3:18–19","1 John 3:21","1 John 3:24","1 John 5:13"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"1 John 3:14","osis":["1John.3.14"]},{"printed":"1 John 3:18–19","osis":["1John.3.18-1John.3.19"]},{"printed":"1 John 3:21","osis":["1John.3.21"]},{"printed":"1 John 3:24","osis":["1John.3.24"]},{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null},{"text":"and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.","proofs":["Romans 5:2","Romans 5:5"],"refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]},{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null}],"relations":{"lbcf1689-modernized":["18.1"],"savoy1658-modernized":["18.1"],"wcf1646":["18.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"hypocrites","position":null},{"text":"e","position":19}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"hypocrites","position":null},{"text":"e","position":19}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but, an infallible assurance of faith, founded, upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.","segments":[{"text":"This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope;","proofs":["Hebrews 6:11","Hebrews 6:19"],"refs":[{"printed":"Hebrews 6:11","osis":["Heb.6.11"]},{"printed":"Hebrews 6:19","osis":["Heb.6.19"]}],"note":null},{"text":"but, an infallible assurance of faith, founded, upon the divine truth of the promises of salvation,","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null},{"text":"the inward evidence of those graces unto which these promises are made,","proofs":["2 Peter 1:4–5","2 Peter 1:10–11","1 John 2:3","1 John 3:14","2 Corinthians 1:12"],"refs":[{"printed":"2 Peter 1:4–5","osis":["2Pet.1.4-2Pet.1.5"]},{"printed":"2 Peter 1:10–11","osis":["2Pet.1.10-2Pet.1.11"]},{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"1 John 3:14","osis":["1John.3.14"]},{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null},{"text":"the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God:","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.","proofs":["Ephesians 3:13–14","Ephesians 4:30","2 Corinthians 1:21–22"],"refs":[{"printed":"Ephesians 3:13–14","osis":["Eph.3.13-Eph.3.14"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]},{"printed":"2 Corinthians 1:21–22","osis":["2Cor.1.21-2Cor.1.22"]}],"note":null}],"relations":{"lbcf1689-modernized":["18.2"],"savoy1658-modernized":["18.2"],"wcf1646":["18.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"upon","position":2},{"text":"divine truth","position":null},{"text":"promises of salvation,","position":null},{"text":"these","position":null},{"text":"which Spirit is","position":null},{"text":"earnest of our inheritance, whereby we are sealed to the day of redemption.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"upon","position":2},{"text":"divine truth","position":null},{"text":"promises of salvation,","position":null},{"text":"these","position":null},{"text":"testimony","position":null},{"text":"of Adoption witnessing with","position":null},{"text":"spirits that we are","position":null},{"text":"children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of every one, to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it, from inclining men to looseness.","segments":[{"text":"This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it:","proofs":["1 John 5:13","Isaiah 50:10","Mark 9:24","Psalm 88","Psalm 77:1–12"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Mark 9:24","osis":["Mark.9.24"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"Psalm 77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null},{"text":"yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto.","proofs":["1 Corinthians 2:12","1 John 4:13","Hebrews 6:11–12","Ephesians 3:17–19"],"refs":[{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Ephesians 3:17–19","osis":["Eph.3.17-Eph.3.19"]}],"note":null},{"text":"And therefore it is the duty of every one, to give all diligence to make his calling and election sure;","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance:","proofs":["Romans 5:1–2","Romans 5:5","Romans 14:17","Romans 15:13","Ephesians 1:3–4","Psalm 4:6–7","Psalm 119:32"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"Romans 5:5","osis":["Rom.5.5"]},{"printed":"Romans 14:17","osis":["Rom.14.17"]},{"printed":"Romans 15:13","osis":["Rom.15.13"]},{"printed":"Ephesians 1:3–4","osis":["Eph.1.3-Eph.1.4"]},{"printed":"Psalm 4:6–7","osis":["Ps.4.6-Ps.4.7"]},{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"so far is it, from inclining men to looseness.","proofs":["1 John 2:1–2","Romans 6:1–2","Titus 2:11–12","Titus 2:14","2 Corinthians 7:1","Romans 8:1","Romans 8:12","1 John 3:2–3","Psalm 130:4","1 John 1:6–7"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]},{"printed":"Titus 2:14","osis":["Titus.2.14"]},{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"Romans 8:12","osis":["Rom.8.12"]},{"printed":"1 John 3:2–3","osis":["1John.3.2-1John.3.3"]},{"printed":"Psalm 130:4","osis":["Ps.130.4"]},{"printed":"1 John 1:6–7","osis":["1John.1.6-1John.1.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["18.3"],"savoy1658-modernized":["18.3"],"wcf1646":["18.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"ordinary","position":2},{"text":"his","position":2},{"text":"Ghost,","position":null}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True believers may have the assurance of their salvation various ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin, which wounds the conscience, and grieves the spirit; by, some sudden, or vehement temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this Assurance may, in due time, be revived; & by the which, in the mean time, they are supported from utter despair.","segments":[{"text":"True believers may have the assurance of their salvation various ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin, which wounds the conscience, and grieves the spirit; by, some sudden, or vehement temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light:","proofs":["Song of Solomon 5:2–3","Song of Solomon 5:6","Psalm 51:8","Psalm 51:12","Psalm 51:14","Ephesians 4:30–31","Psalm 77:1–10","Matthew 26:69–72","Psalm 31:22","Psalm 88","Isaiah 50:10"],"refs":[{"printed":"Song of Solomon 5:2–3","osis":["Song.5.2-Song.5.3"]},{"printed":"Song of Solomon 5:6","osis":["Song.5.6"]},{"printed":"Psalm 51:8","osis":["Ps.51.8"]},{"printed":"Psalm 51:12","osis":["Ps.51.12"]},{"printed":"Psalm 51:14","osis":["Ps.51.14"]},{"printed":"Ephesians 4:30–31","osis":["Eph.4.30-Eph.4.31"]},{"printed":"Psalm 77:1–10","osis":["Ps.77.1-Ps.77.10"]},{"printed":"Matthew 26:69–72","osis":["Matt.26.69-Matt.26.72"]},{"printed":"Psalm 31:22","osis":["Ps.31.22"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this Assurance may, in due time, be revived;","proofs":["1 John 3:9","Luke 22:32","Job 13:15","Psalm 73:15","Psalm 51:8","Psalm 51:12","Isaiah 50:10"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"Job 13:15","osis":["Job.13.15"]},{"printed":"Psalm 73:15","osis":["Ps.73.15"]},{"printed":"Psalm 51:8","osis":["Ps.51.8"]},{"printed":"Psalm 51:12","osis":["Ps.51.12"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"& by the which, in the mean time, they are supported from utter despair.","proofs":["Micah 7:7–9","Jeremiah 32:40","Isaiah 54:7–10","Psalm 22:1","Psalm 88"],"refs":[{"printed":"Micah 7:7–9","osis":["Mic.7.7-Mic.7.9"]},{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]},{"printed":"Isaiah 54:7–10","osis":["Isa.54.7-Isa.54.10"]},{"printed":"Psalm 22:1","osis":["Ps.22.1"]},{"printed":"Psalm 88","osis":["Ps.88"]}],"note":null}],"relations":{"lbcf1689-modernized":["18.4"],"savoy1658-modernized":["18.4"],"wcf1646":["18.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"utterly","position":null},{"text":"that","position":1},{"text":"&","position":null},{"text":"supported","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"and","position":3},{"text":"never","position":null},{"text":"&","position":null}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law, as a Covenant of Works, by which he bound him, and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it: and endowed him with power and ability to keep it.","segments":[{"text":"God gave to Adam a Law, as a Covenant of Works, by which he bound him, and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it: and endowed him with power and ability to keep it.","proofs":["Genesis 1:26–27","Genesis 2:17","Romans 2:14–15","Romans 10:5","Romans 5:12","Romans 5:19","Galatians 3:10","Galatians 3:12","Ecclesiastes 7:29","Job 28:28"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Job 28:28","osis":["Job.28.28"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.1"],"savoy1658-modernized":["19.1"],"wcf1646":["19.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"as a Covenant","position":null},{"text":"Works,","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"This Law, after his fall, continued to be a perfect rule of righteousness, and, as such, was delivered by God upon Mount Sinai, in ten Commandments, and written in two Tables: the four first Commandments containing our duty towards God; and the other six, our duty to man.","segments":[{"text":"This Law, after his fall, continued to be a perfect rule of righteousness, and, as such, was delivered by God upon Mount Sinai, in ten Commandments, and written in two Tables:","proofs":["James 1:25","James 2:8","James 2:10–12","Romans 13:8–9","Deuteronomy 5:32","Deuteronomy 10:4","Exodus 34:1"],"refs":[{"printed":"James 1:25","osis":["Jas.1.25"]},{"printed":"James 2:8","osis":["Jas.2.8"]},{"printed":"James 2:10–12","osis":["Jas.2.10-Jas.2.12"]},{"printed":"Romans 13:8–9","osis":["Rom.13.8-Rom.13.9"]},{"printed":"Deuteronomy 5:32","osis":["Deut.5.32"]},{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Exodus 34:1","osis":["Exod.34.1"]}],"note":null},{"text":"the four first Commandments containing our duty towards God; and the other six, our duty to man.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.2"],"savoy1658-modernized":["19.2"],"wcf1646":["19.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"This","position":null},{"text":"after his fall,","position":null},{"text":"as such,","position":null},{"text":"Commandments","position":2}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"after his fall,","position":null},{"text":"as such,","position":null}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Beside this Law, commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremonial Laws containing several typical Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth various instructions of moral duties. All which Ceremonial Laws are now abrogated, under the new Testament.","segments":[{"text":"Beside this Law, commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremonial Laws containing several typical Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits;","proofs":["Hebrews 9","Hebrews 10:1","Galatians 4:1–3","Colossians 2:17"],"refs":[{"printed":"Hebrews 9","osis":["Heb.9"]},{"printed":"Hebrews 10:1","osis":["Heb.10.1"]},{"printed":"Galatians 4:1–3","osis":["Gal.4.1-Gal.4.3"]},{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"and partly, holding forth various instructions of moral duties.","proofs":["1 Corinthians 5:7","2 Corinthians 6:17","Jude 23"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]},{"printed":"Jude 23","osis":["Jude.1.23"]}],"note":null},{"text":"All which Ceremonial Laws are now abrogated, under the new Testament.","proofs":["Colossians 2:14","Colossians 2:16–17","Daniel 9:27","Ephesians 2:15–16"],"refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]},{"printed":"Colossians 2:16–17","osis":["Col.2.16-Col.2.17"]},{"printed":"Daniel 9:27","osis":["Dan.9.27"]},{"printed":"Ephesians 2:15–16","osis":["Eph.2.15-Eph.2.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.3"],"savoy1658-modernized":["19.3"],"wcf1646":["19.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"as a Church under age,","position":null},{"text":"are now abrogated, under","position":null},{"text":"new Testament.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"as a Church under age,","position":null},{"text":"are now abrogated, under","position":null},{"text":"new Testament.","position":null}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also, as a Body Politic, he gave various Judicial Laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.","segments":[{"text":"To them also, as a Body Politic, he gave various Judicial Laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.","proofs":["Exodus 21","Exodus 22:1–29","Genesis 49:10","1 Peter 2:13–14","Matthew 5:17","Matthew 5:38–39","1 Corinthians 9:8–10"],"refs":[{"printed":"Exodus 21","osis":["Exod.21"]},{"printed":"Exodus 22:1–29","osis":["Exod.22.1-Exod.22.29"]},{"printed":"Genesis 49:10","osis":["Gen.49.10"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"Matthew 5:17","osis":["Matt.5.17"]},{"printed":"Matthew 5:38–39","osis":["Matt.5.38-Matt.5.39"]},{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.4"],"savoy1658-modernized":["19.4"],"wcf1646":["19.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"as a Body Politic,","position":null},{"text":"other","position":null},{"text":"further than the","position":null},{"text":"thereof may require.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"as a Body Politic,","position":null},{"text":"other","position":null},{"text":"further than the","position":null},{"text":"thereof may require.","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law does for ever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it Neither does Christ, in the Gospel, any way dissolve, but much strengthen this obligation.","segments":[{"text":"The Moral Law does for ever bind all, as well justified persons as others, to the obedience thereof;","proofs":["Romans 13:8–10","Ephesians 6:2","1 John 2:3–4","1 John 2:7–8"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"Ephesians 6:2","osis":["Eph.6.2"]},{"printed":"1 John 2:3–4","osis":["1John.2.3-1John.2.4"]},{"printed":"1 John 2:7–8","osis":["1John.2.7-1John.2.8"]}],"note":null},{"text":"and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"Neither does Christ, in the Gospel, any way dissolve, but much strengthen this obligation.","proofs":["Matthew 5:17–19","James 2:8","Romans 3:31"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]},{"printed":"James 2:8","osis":["Jas.2.8"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.5"],"savoy1658-modernized":["19.5"],"wcf1646":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified, or condemned; yet, is it of great use to them, as well as to others; in that, as a Rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the Regenerate, to restrain their corruptions, in that it forbids sin: and, the threatenings of it serve to show, what, even their sins, deserve; and, what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the Law. The Promises of it, in like manner, show them Gods approbation of obedience, and what blessings they may expect upon the performance thereof; although, not as due to them by the Law, as a Covenant of Works. So as, a mans doing good, and refraining from evil, because the Law encourages to the one, and deters from the other, is no evidence of his being under the Law; and, not under grace.","segments":[{"text":"Although true Believers be not under the Law, as a Covenant of Works, to be thereby justified, or condemned;","proofs":["Romans 6:14","Galatians 2:16","Galatians 3:13","Galatians 4:4–5","Acts 13:39","Romans 8:1"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]},{"printed":"Acts 13:39","osis":["Acts.13.39"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"yet, is it of great use to them, as well as to others; in that, as a Rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly;","proofs":["Romans 7:12","Romans 7:22","Romans 7:25","Psalm 119:4–6","1 Corinthians 7:19","Galatians 5:14","Galatians 5:16","Galatians 5:18–23"],"refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]},{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"Romans 7:25","osis":["Rom.7.25"]},{"printed":"Psalm 119:4–6","osis":["Ps.119.4-Ps.119.6"]},{"printed":"1 Corinthians 7:19","osis":["1Cor.7.19"]},{"printed":"Galatians 5:14","osis":["Gal.5.14"]},{"printed":"Galatians 5:16","osis":["Gal.5.16"]},{"printed":"Galatians 5:18–23","osis":["Gal.5.18-Gal.5.23"]}],"note":null},{"text":"discovering also the sinful pollutions of their nature, hearts, and lives;","proofs":["Romans 7:7","Romans 3:20"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]},{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin;","proofs":["James 1:23–25","Romans 7:9","Romans 7:14","Romans 7:24"],"refs":[{"printed":"James 1:23–25","osis":["Jas.1.23-Jas.1.25"]},{"printed":"Romans 7:9","osis":["Rom.7.9"]},{"printed":"Romans 7:14","osis":["Rom.7.14"]},{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"together with a clearer sight of the need they have of Christ, and the perfection of his obedience.","proofs":["Galatians 3:24","Romans 7:24–25","Romans 8:3–4"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]},{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]}],"note":null},{"text":"It is likewise of use to the Regenerate, to restrain their corruptions, in that it forbids sin:","proofs":["James 2:11","Psalm 119:101","Psalm 119:104","Psalm 119:128"],"refs":[{"printed":"James 2:11","osis":["Jas.2.11"]},{"printed":"Psalm 119:101","osis":["Ps.119.101"]},{"printed":"Psalm 119:104","osis":["Ps.119.104"]},{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"note":null},{"text":"and, the threatenings of it serve to show, what, even their sins, deserve; and, what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the Law.","proofs":["Ezra 9:13–14","Psalm 89:30–34"],"refs":[{"printed":"Ezra 9:13–14","osis":["Ezra.9.13-Ezra.9.14"]},{"printed":"Psalm 89:30–34","osis":["Ps.89.30-Ps.89.34"]}],"note":null},{"text":"The Promises of it, in like manner, show them Gods approbation of obedience, and what blessings they may expect upon the performance thereof;","proofs":["Leviticus 26:1–14","2 Corinthians 6:16","Ephesians 6:2–3","Psalm 37:11","Matthew 5:5","Psalm 19:11"],"refs":[{"printed":"Leviticus 26:1–14","osis":["Lev.26.1-Lev.26.14"]},{"printed":"2 Corinthians 6:16","osis":["2Cor.6.16"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]},{"printed":"Psalm 37:11","osis":["Ps.37.11"]},{"printed":"Matthew 5:5","osis":["Matt.5.5"]},{"printed":"Psalm 19:11","osis":["Ps.19.11"]}],"note":null},{"text":"although, not as due to them by the Law, as a Covenant of Works.","proofs":["Galatians 2:16","Luke 17:10"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"So as, a mans doing good, and refraining from evil, because the Law encourages to the one, and deters from the other, is no evidence of his being under the Law; and, not under grace.","proofs":["Romans 6:12","Romans 6:14","1 Peter 3:8–12","Psalm 34:12–16","Hebrews 12:28–29"],"refs":[{"printed":"Romans 6:12","osis":["Rom.6.12"]},{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"1 Peter 3:8–12","osis":["1Pet.3.8-1Pet.3.12"]},{"printed":"Psalm 34:12–16","osis":["Ps.34.12-Ps.34.16"]},{"printed":"Hebrews 12:28–29","osis":["Heb.12.28-Heb.12.29"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.6"],"savoy1658-modernized":["19.6"],"wcf1646":["19.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is it","position":null},{"text":"threatened in the Law. The","position":null},{"text":"in like manner,","position":null},{"text":"al","position":4},{"text":"a","position":58}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"is it","position":null}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned Uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it; the Spirit of Christ subduing, and enabling the will of man, to do that, freely and cheerfully, which the will of God, revealed in the Law, requires to be done.","segments":[{"text":"Neither are the forementioned Uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it;","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"the Spirit of Christ subduing, and enabling the will of man, to do that, freely and cheerfully, which the will of God, revealed in the Law, requires to be done.","proofs":["Ezekiel 36:27","Hebrews 8:10","Jeremiah 31:33"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]},{"printed":"Hebrews 8:10","osis":["Heb.8.10"]},{"printed":"Jeremiah 31:33","osis":["Jer.31.33"]}],"note":null}],"relations":{"lbcf1689-modernized":["19.7"],"savoy1658-modernized":["19.7"],"wcf1646":["19.7"]},"diffs":[{"source":"savoy1658-modernized","type":"later","segments":[{"text":"s","position":7}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Liberty which Christ has purchased for Believers, under the Gospel, consists, in their freedom from the guilt of sin, the condemning Wrath of God, the Curse of the Moral Law; and, in their being delivered from this present evil World, bondage to Satan, and Dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a Child-like love and willing mind. All which, were common also to Believers under the Law. But, under the New Testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldness of access to the Throne of Grace, and in fuller communications of the free Spirit of God, than Believers, under the Law, did ordinarily partake of.","segments":[{"text":"The Liberty which Christ has purchased for Believers, under the Gospel, consists, in their freedom from the guilt of sin, the condemning Wrath of God, the Curse of the Moral Law;","proofs":["Titus 2:14","1 Thessalonians 1:10","Galatians 3:13"],"refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"and, in their being delivered from this present evil World, bondage to Satan, and Dominion of sin;","proofs":["Galatians 1:4","Colossians 1:13","Acts 26:18","Romans 6:14"],"refs":[{"printed":"Galatians 1:4","osis":["Gal.1.4"]},{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null},{"text":"from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation;","proofs":["Romans 8:28","Psalm 119:71","1 Corinthians 15:54–57","Romans 8:1"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]},{"printed":"Psalm 119:71","osis":["Ps.119.71"]},{"printed":"1 Corinthians 15:54–57","osis":["1Cor.15.54-1Cor.15.57"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"as also, in their free access to God,","proofs":["Romans 5:1–2"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]}],"note":null},{"text":"and their yielding obedience unto him, not out of slavish fear, but a Child-like love and willing mind.","proofs":["Romans 8:14–15","1 John 4:18"],"refs":[{"printed":"Romans 8:14–15","osis":["Rom.8.14-Rom.8.15"]},{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null},{"text":"All which, were common also to Believers under the Law.","proofs":["Galatians 3:9","Galatians 3:14"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"note":null},{"text":"But, under the New Testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected;","proofs":["Galatians 4:1–3","Galatians 4:6–7","Galatians 5:1","Acts 15:10–11"],"refs":[{"printed":"Galatians 4:1–3","osis":["Gal.4.1-Gal.4.3"]},{"printed":"Galatians 4:6–7","osis":["Gal.4.6-Gal.4.7"]},{"printed":"Galatians 5:1","osis":["Gal.5.1"]},{"printed":"Acts 15:10–11","osis":["Acts.15.10-Acts.15.11"]}],"note":null},{"text":"and in greater boldness of access to the Throne of Grace,","proofs":["Hebrews 4:14","Hebrews 4:16","Hebrews 10:19–22"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]},{"printed":"Hebrews 4:16","osis":["Heb.4.16"]},{"printed":"Hebrews 10:19–22","osis":["Heb.10.19-Heb.10.22"]}],"note":null},{"text":"and in fuller communications of the free Spirit of God, than Believers, under the Law, did ordinarily partake of.","proofs":["John 7:38–39","2 Corinthians 3:13","2 Corinthians 3:17","2 Corinthians 3:18"],"refs":[{"printed":"John 7:38–39","osis":["John.7.38-John.7.39"]},{"printed":"2 Corinthians 3:13","osis":["2Cor.3.13"]},{"printed":"2 Corinthians 3:17","osis":["2Cor.3.17"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["21.1"],"savoy1658-modernized":["21.1"],"wcf1646":["20.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Moral","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Moral","position":null},{"text":"than","position":null}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"God alone is Lord of the Conscience, and has left it free from the Doctrines and Commandments of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship. So that, to believe such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience: and the requiring of an implicit Faith, and an absolute and blind obedience, is, to destroy Liberty of Conscience, and Reason also.","segments":[{"text":"God alone is Lord of the Conscience,","proofs":["James 4:12","Romans 14:4"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"and has left it free from the Doctrines and Commandments of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship.","proofs":["Acts 4:19","Acts 5:29","1 Corinthians 7:23","Matthew 23:8–10","2 Corinthians 1:24","Matthew 15:9"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"Acts 5:29","osis":["Acts.5.29"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 23:8–10","osis":["Matt.23.8-Matt.23.10"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"So that, to believe such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience:","proofs":["Colossians 2:20","Colossians 2:22–23","Galatians 1:10","Galatians 2:4–5","Galatians 5:1"],"refs":[{"printed":"Colossians 2:20","osis":["Col.2.20"]},{"printed":"Colossians 2:22–23","osis":["Col.2.22-Col.2.23"]},{"printed":"Galatians 1:10","osis":["Gal.1.10"]},{"printed":"Galatians 2:4–5","osis":["Gal.2.4-Gal.2.5"]},{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"note":null},{"text":"and the requiring of an implicit Faith, and an absolute and blind obedience, is, to destroy Liberty of Conscience, and Reason also.","proofs":["Romans 10:17","Romans 14:23","Isaiah 8:20","Acts 17:11","John 4:22","Hosea 5:11","Revelation 13:12","Revelation 13:16–17","Jeremiah 8:9"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"Romans 14:23","osis":["Rom.14.23"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Acts 17:11","osis":["Acts.17.11"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"Hosea 5:11","osis":["Hos.5.11"]},{"printed":"Revelation 13:12","osis":["Rev.13.12"]},{"printed":"Revelation 13:16–17","osis":["Rev.13.16-Rev.13.17"]},{"printed":"Jeremiah 8:9","osis":["Jer.8.9"]}],"note":null}],"relations":{"lbcf1689-modernized":["21.2"],"savoy1658-modernized":["21.2"],"wcf1646":["20.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"beside","position":null},{"text":"if matters of Faith, or Worship.","position":null},{"text":"to","position":3},{"text":"an","position":9}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"beside","position":null},{"text":"if matters of Faith, or Worship.","position":null}]}],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"They, who upon pretense of Christian Liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord, without fear, in holiness and righteousness before him, all the days of our life.","segments":[{"text":"They, who upon pretense of Christian Liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord, without fear, in holiness and righteousness before him, all the days of our life.","proofs":["Galatians 5:13","1 Peter 2:16","2 Peter 2:19","John 8:34","Luke 1:74–75"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]},{"printed":"2 Peter 2:19","osis":["2Pet.2.19"]},{"printed":"John 8:34","osis":["John.8.34"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"relations":{"lbcf1689-modernized":["21.3"],"savoy1658-modernized":["21.3"],"wcf1646":["20.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"life.","position":null}]}],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"And because the Powers which God has ordained, and the Liberty which Christ has purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretense of Christian Liberty, shall oppose any lawful Power, or the lawful exercise of it, whether it be Civil or Ecclesiastical, resist the Ordinance of God. And, for their publishing of such Opinions, or maintaining of such Practices, as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation; or, to the Power of Godliness; or, such erroneous Opinions or Practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external Peace and Order which Christ has established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church, and by the Power of the Civil Magistrate.","segments":[{"text":"And because the Powers which God has ordained, and the Liberty which Christ has purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretense of Christian Liberty, shall oppose any lawful Power, or the lawful exercise of it, whether it be Civil or Ecclesiastical, resist the Ordinance of God.","proofs":["Matthew 12:25","1 Peter 2:13–14","1 Peter 2:16","Romans 13:1–8","Hebrews 13:17"],"refs":[{"printed":"Matthew 12:25","osis":["Matt.12.25"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]},{"printed":"Romans 13:1–8","osis":["Rom.13.1-Rom.13.8"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"And, for their publishing of such Opinions, or maintaining of such Practices, as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation; or, to the Power of Godliness; or, such erroneous Opinions or Practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external Peace and Order which Christ has established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church,","proofs":["Romans 1:32","1 Corinthians 5:1","1 Corinthians 5:5","1 Corinthians 5:11","1 Corinthians 5:13","2 John 10–11","2 Thessalonians 3:14","1 Timothy 6:3–5","Titus 1:10–11","Titus 1:13","Titus 3:10","Matthew 18:15–17","1 Timothy 1:19–20","Revelation 2:2","Revelation 2:14–15","Revelation 2:20","Revelation 3:9"],"refs":[{"printed":"Romans 1:32","osis":["Rom.1.32"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]},{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]},{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]},{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"2 Thessalonians 3:14","osis":["2Thess.3.14"]},{"printed":"1 Timothy 6:3–5","osis":["1Tim.6.3-1Tim.6.5"]},{"printed":"Titus 1:10–11","osis":["Titus.1.10-Titus.1.11"]},{"printed":"Titus 1:13","osis":["Titus.1.13"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]},{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Timothy 1:19–20","osis":["1Tim.1.19-1Tim.1.20"]},{"printed":"Revelation 2:2","osis":["Rev.2.2"]},{"printed":"Revelation 2:14–15","osis":["Rev.2.14-Rev.2.15"]},{"printed":"Revelation 2:20","osis":["Rev.2.20"]},{"printed":"Revelation 3:9","osis":["Rev.3.9"]}],"note":null},{"text":"and by the Power of the Civil Magistrate.","proofs":["Deuteronomy 13:6–12","Romans 13:3–4","2 John 10–11","Ezra 7:23","Ezra 7:25–28","Revelation 17:12","Revelation 17:16–17","Nehemiah 13:15","Nehemiah 13:17","Nehemiah 13:21–22","Nehemiah 13:25","Nehemiah 13:30","2 Kings 23:5–6","2 Kings 23:9","2 Kings 23:20–21","2 Chronicles 34:33","2 Chronicles 15:12–13","2 Chronicles 15:16","Daniel 3:29","1 Timothy 2:2","Isaiah 49:23","Zechariah 13:2–3"],"refs":[{"printed":"Deuteronomy 13:6–12","osis":["Deut.13.6-Deut.13.12"]},{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"Ezra 7:23","osis":["Ezra.7.23"]},{"printed":"Ezra 7:25–28","osis":["Ezra.7.25-Ezra.7.28"]},{"printed":"Revelation 17:12","osis":["Rev.17.12"]},{"printed":"Revelation 17:16–17","osis":["Rev.17.16-Rev.17.17"]},{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]},{"printed":"Nehemiah 13:17","osis":["Neh.13.17"]},{"printed":"Nehemiah 13:21–22","osis":["Neh.13.21-Neh.13.22"]},{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]},{"printed":"Nehemiah 13:30","osis":["Neh.13.30"]},{"printed":"2 Kings 23:5–6","osis":["2Kgs.23.5-2Kgs.23.6"]},{"printed":"2 Kings 23:9","osis":["2Kgs.23.9"]},{"printed":"2 Kings 23:20–21","osis":["2Kgs.23.20-2Kgs.23.21"]},{"printed":"2 Chronicles 34:33","osis":["2Chr.34.33"]},{"printed":"2 Chronicles 15:12–13","osis":["2Chr.15.12-2Chr.15.13"]},{"printed":"2 Chronicles 15:16","osis":["2Chr.15.16"]},{"printed":"Daniel 3:29","osis":["Dan.3.29"]},{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]},{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"Zechariah 13:2–3","osis":["Zech.13.2-Zech.13.3"]}],"note":null}],"relations":{"wcf1646":["20.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":21,"title":"Of Religious Worship, and the Sabbath Day","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The light of Nature shows that there is a God, who has Lordship and Sovereignty over all, is good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But, the acceptable way of Worshipping the true God, is instituted by himself, and so limited by his own revealed Will, that he may not be Worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.","segments":[{"text":"The light of Nature shows that there is a God, who has Lordship and Sovereignty over all, is good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might.","proofs":["Romans 1:20","Acts 17:24","Psalm 119:68","Jeremiah 10:7","Psalm 31:23","Psalm 18:3","Romans 10:12","Psalm 62:8","Joshua 24:14","Mark 12:33"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]},{"printed":"Psalm 119:68","osis":["Ps.119.68"]},{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Psalm 31:23","osis":["Ps.31.23"]},{"printed":"Psalm 18:3","osis":["Ps.18.3"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"Psalm 62:8","osis":["Ps.62.8"]},{"printed":"Joshua 24:14","osis":["Josh.24.14"]},{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null},{"text":"But, the acceptable way of Worshipping the true God, is instituted by himself, and so limited by his own revealed Will, that he may not be Worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.","proofs":["Deuteronomy 12:32","Matthew 15:9","Acts 17:25","Matthew 4:9–10","Deuteronomy 4:15–20","Exodus 20:4–6","Colossians 2:23"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"Deuteronomy 4:15–20","osis":["Deut.4.15-Deut.4.20"]},{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.1"],"savoy1658-modernized":["22.1"],"wcf1646":["21.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"with all","position":2}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"with all","position":2}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"Religious Worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone; not, to Angels, Saints, or any other Creature: and, since the Fall, not without a Mediator; nor in the mediation of any other, but of Christ alone.","segments":[{"text":"Religious Worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone;","proofs":["Matthew 4:10","John 5:23","2 Corinthians 13:14"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"John 5:23","osis":["John.5.23"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"not, to Angels, Saints, or any other Creature:","proofs":["Colossians 2:18","Revelation 19:10","Romans 1:25"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null},{"text":"and, since the Fall, not without a Mediator; nor in the mediation of any other, but of Christ alone.","proofs":["John 14:6","1 Timothy 2:5","Ephesians 2:18","Colossians 3:17"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"Colossians 3:17","osis":["Col.3.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.2"],"savoy1658-modernized":["22.2"],"wcf1646":["21.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Ghost;","position":null},{"text":"of","position":2}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"Prayer, with Thanksgiving being one special part of religious Worship, is, by God, required of all men: and, that it may be accepted, it is to be made in the Name of the Son, by the help of his Spirit, according to his Will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocall, in a known tongue.","segments":[{"text":"Prayer, with Thanksgiving being one special part of religious Worship,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"is, by God, required of all men:","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"and, that it may be accepted, it is to be made in the Name of the Son,","proofs":["John 14:13–14","1 Peter 2:5"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"by the help of his Spirit,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"according to his Will,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"with understanding, reverence, humility, fervency, faith, love, and perseverance;","proofs":["Psalm 47:7","Ecclesiastes 5:1–2","Hebrews 12:28","Genesis 18:27","James 5:16","James 1:6–7","Mark 11:24","Matthew 6:12","Matthew 6:14–15","Colossians 4:2","Ephesians 6:18"],"refs":[{"printed":"Psalm 47:7","osis":["Ps.47.7"]},{"printed":"Ecclesiastes 5:1–2","osis":["Eccl.5.1-Eccl.5.2"]},{"printed":"Hebrews 12:28","osis":["Heb.12.28"]},{"printed":"Genesis 18:27","osis":["Gen.18.27"]},{"printed":"James 5:16","osis":["Jas.5.16"]},{"printed":"James 1:6–7","osis":["Jas.1.6-Jas.1.7"]},{"printed":"Mark 11:24","osis":["Mark.11.24"]},{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"Matthew 6:14–15","osis":["Matt.6.14-Matt.6.15"]},{"printed":"Colossians 4:2","osis":["Col.4.2"]},{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"and, if vocall, in a known tongue.","proofs":["1 Corinthians 14:14"],"refs":[{"printed":"1 Corinthians 14:14","osis":["1Cor.14.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.3"],"savoy1658-modernized":["22.3"],"wcf1646":["21.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"religious","position":null},{"text":"and,","position":1},{"text":"his","position":1},{"text":"if vocall,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"religious","position":null},{"text":"and,","position":1},{"text":"if vocall,","position":null}]}],"page":null,"leaf":null},{"id":"21.4","chapter":21,"number":4,"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter: but, not for the Dead, nor for those of whom it may be known, that they have sinned the sin unto death.","segments":[{"text":"Prayer is to be made for things lawful,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"and for all sorts of men living, or that shall live hereafter:","proofs":["1 Timothy 2:1–2","John 17:20","2 Samuel 7:29","Ruth 4:12"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"John 17:20","osis":["John.17.20"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]},{"printed":"Ruth 4:12","osis":["Ruth.4.12"]}],"note":null},{"text":"but, not for the Dead,","proofs":["2 Samuel 12:21–23","Luke 16:25–26","Revelation 14:13"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]},{"printed":"Luke 16:25–26","osis":["Luke.16.25-Luke.16.26"]},{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"nor for those of whom it may be known, that they have sinned the sin unto death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.4"],"savoy1658-modernized":["22.4"],"wcf1646":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"21.5","chapter":21,"number":5,"text":"The reading of the Scriptures with godly fear; the sound Preaching and Conscionable Hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of Psalms with grace in the heart; as also, the due administration, and worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God: Beside Religious Oaths, Vows, Solemn Fastings, and thanksgivings, upon special occasions, which are, in their several times and seasons, to be used, in an holy and religious manner.","segments":[{"text":"The reading of the Scriptures with godly fear;","proofs":["Acts 15:21","Revelation 1:3"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]}],"note":null},{"text":"the sound Preaching","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"and Conscionable Hearing of the Word, in obedience unto God, with understanding, faith, and reverence;","proofs":["James 1:22","Acts 10:33","Matthew 11:19","Hebrews 4:2","Isaiah 66:2"],"refs":[{"printed":"James 1:22","osis":["Jas.1.22"]},{"printed":"Acts 10:33","osis":["Acts.10.33"]},{"printed":"Matthew 11:19","osis":["Matt.11.19"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"singing of Psalms with grace in the heart;","proofs":["Colossians 3:16","Ephesians 5:19","James 5:13"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]},{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null},{"text":"as also, the due administration, and worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God:","proofs":["Matthew 28:19","1 Corinthians 11:23–29","Acts 2:42"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23–29","osis":["1Cor.11.23-1Cor.11.29"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null},{"text":"Beside Religious Oaths,","proofs":["Deuteronomy 6:13","Nehemiah 10:29"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Nehemiah 10:29","osis":["Neh.10.29"]}],"note":null},{"text":"Vows,","proofs":["Isaiah 19:21","Ecclesiastes 5:4–5"],"refs":[{"printed":"Isaiah 19:21","osis":["Isa.19.21"]},{"printed":"Ecclesiastes 5:4–5","osis":["Eccl.5.4-Eccl.5.5"]}],"note":null},{"text":"Solemn Fastings,","proofs":["Joel 2:12","Esther 4:16","Matthew 9:15","1 Corinthians 7:5"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]},{"printed":"Esther 4:16","osis":["Esth.4.16"]},{"printed":"Matthew 9:15","osis":["Matt.9.15"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]}],"note":null},{"text":"and thanksgivings, upon special occasions,","proofs":["Psalm 107","Esther 9:22"],"refs":[{"printed":"Psalm 107","osis":["Ps.107"]},{"printed":"Esther 9:22","osis":["Esth.9.22"]}],"note":null},{"text":"which are, in their several times and seasons, to be used, in an holy and religious manner.","proofs":["Hebrews 12:28"],"refs":[{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.5"],"savoy1658-modernized":["22.5"],"wcf1646":["21.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"with godly fear; the sound","position":null},{"text":"Conscionable","position":null},{"text":"of","position":2},{"text":"in obedience unto God, with understanding, faith, and reverence; singing","position":null},{"text":"heart;","position":null},{"text":"due","position":null},{"text":"and worthy receiving","position":null},{"text":"Sacraments instituted by Christ;","position":null},{"text":"the ordinary","position":null},{"text":"Beside Religious Oaths, Vows,","position":null},{"text":"s","position":24},{"text":"which are, in their several times and seasons,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"with godly fear; the sound","position":null},{"text":"Conscionable","position":null},{"text":"of","position":2},{"text":"and","position":3},{"text":"singing of Psalms with grace in the heart; as also, the due administration,","position":null},{"text":"worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God: Beside Religious Oaths, Vows,","position":null},{"text":"s","position":24},{"text":"which","position":null},{"text":"an","position":8}]}],"page":null,"leaf":null},{"id":"21.6","chapter":21,"number":6,"text":"Neither Prayer, nor any other part of Religious Worship, is now under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be Worshipped every where, in Spirit and Truth; as in private Families daily, and in secret, each one by himself; so, more solemnly, in the public Assemblies, which are not carelessly, or willfully to be neglected, or forsaken, when God, by his Word or Providence, calls thereunto.","segments":[{"text":"Neither Prayer, nor any other part of Religious Worship, is now under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed:","proofs":["John 4:21"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]}],"note":null},{"text":"but God is to be Worshipped every where,","proofs":["Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"in Spirit and Truth;","proofs":["John 4:23–24"],"refs":[{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]}],"note":null},{"text":"as in private Families","proofs":["Jeremiah 10:25","Deuteronomy 6:6–7","Job 1:5","2 Samuel 6:18","2 Samuel 6:20","1 Peter 3:7","Acts 10:2"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]},{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]},{"printed":"Job 1:5","osis":["Job.1.5"]},{"printed":"2 Samuel 6:18","osis":["2Sam.6.18"]},{"printed":"2 Samuel 6:20","osis":["2Sam.6.20"]},{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]},{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"daily,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"and in secret, each one by himself;","proofs":["Matthew 6:6","Ephesians 6:18"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]},{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"so, more solemnly, in the public Assemblies, which are not carelessly, or willfully to be neglected, or forsaken, when God, by his Word or Providence, calls thereunto.","proofs":["Isaiah 56:6–7","Hebrews 10:25","Proverbs 1:20–21","Proverbs 1:24","Proverbs 8:34","Acts 13:42","Luke 4:16","Acts 2:42"],"refs":[{"printed":"Isaiah 56:6–7","osis":["Isa.56.6-Isa.56.7"]},{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Proverbs 1:20–21","osis":["Prov.1.20-Prov.1.21"]},{"printed":"Proverbs 1:24","osis":["Prov.1.24"]},{"printed":"Proverbs 8:34","osis":["Prov.8.34"]},{"printed":"Acts 13:42","osis":["Acts.13.42"]},{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.6"],"savoy1658-modernized":["22.6"],"wcf1646":["21.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"either","position":2}]}],"page":null,"leaf":null},{"id":"21.7","chapter":21,"number":7,"text":"As it is of the Law of Nature, that, in general, a due proportion of time be set apart, for the Worship of God; so, in his word, by a positive, Moral, and perpetual Commandment, binding all men, in all Ages, he has particularly appointed One Day in Seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the World to the Resurrection of Christ, was the last Day of the week; and, from the Resurrection of Christ, was changed into the First Day of the week, which, in Scripture, is called the Lords Day, and is to be continued to the end of the World, as the Christian Sabbath.","segments":[{"text":"As it is of the Law of Nature, that, in general, a due proportion of time be set apart, for the Worship of God; so, in his word, by a positive, Moral, and perpetual Commandment, binding all men, in all Ages, he has particularly appointed One Day in Seven, for a Sabbath, to be kept holy unto him:","proofs":["Exodus 20:8","Exodus 20:10–11","Isaiah 56:2","Isaiah 56:4","Isaiah 56:6–7"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 20:10–11","osis":["Exod.20.10-Exod.20.11"]},{"printed":"Isaiah 56:2","osis":["Isa.56.2"]},{"printed":"Isaiah 56:4","osis":["Isa.56.4"]},{"printed":"Isaiah 56:6–7","osis":["Isa.56.6-Isa.56.7"]}],"note":null},{"text":"which, from the beginning of the World to the Resurrection of Christ, was the last Day of the week; and, from the Resurrection of Christ, was changed into the First Day of the week,","proofs":["Genesis 2:2–3","1 Corinthians 16:1–2","Acts 20:7"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"which, in Scripture, is called the Lords Day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"and is to be continued to the end of the World, as the Christian Sabbath.","proofs":["Exodus 20:8","Exodus 20:10","Matthew 5:17–18"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Matthew 5:17–18","osis":["Matt.5.17-Matt.5.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.7"],"savoy1658-modernized":["22.7"],"wcf1646":["21.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"due","position":null},{"text":"in his word, by","position":null},{"text":"in Scripture,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"due","position":null},{"text":"in his word, by","position":null}]}],"page":null,"leaf":null},{"id":"21.8","chapter":21,"number":8,"text":"This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs before hand, do not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly employments, and recreations, but also are taken up the whole time, in the public and private Exercises of his Worship, and in the Duties of necessity, and mercy.","segments":[{"text":"This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs before hand, do not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly employments, and recreations,","proofs":["Exodus 20:8","Exodus 16:23","Exodus 16:25–26","Exodus 16:29–30","Exodus 31:15–17","Isaiah 58:13","Nehemiah 13:15–19","Nehemiah 13:21–22"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 16:23","osis":["Exod.16.23"]},{"printed":"Exodus 16:25–26","osis":["Exod.16.25-Exod.16.26"]},{"printed":"Exodus 16:29–30","osis":["Exod.16.29-Exod.16.30"]},{"printed":"Exodus 31:15–17","osis":["Exod.31.15-Exod.31.17"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15–19","osis":["Neh.13.15-Neh.13.19"]},{"printed":"Nehemiah 13:21–22","osis":["Neh.13.21-Neh.13.22"]}],"note":null},{"text":"but also are taken up the whole time, in the public and private Exercises of his Worship, and in the Duties of necessity, and mercy.","proofs":["Isaiah 58:13","Matthew 12:1–13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"relations":{"lbcf1689-modernized":["22.8"],"savoy1658-modernized":["22.8"],"wcf1646":["21.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"This","position":null},{"text":"of","position":2},{"text":"s","position":10}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"of","position":2}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of lawful Oaths and Vows","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"A Lawful Oath is a part of Religious Worship, wherein upon just occasion, the person swearing, solemnly calls God to witness what he asserts, or promises; and to Judge him according to the truth, or falsehood of what he swears.","segments":[{"text":"A Lawful Oath is a part of Religious Worship,","proofs":["Deuteronomy 10:20"],"refs":[{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":null},{"text":"wherein upon just occasion, the person swearing, solemnly calls God to witness what he asserts, or promises; and to Judge him according to the truth, or falsehood of what he swears.","proofs":["Exodus 20:7","Leviticus 19:12","2 Corinthians 1:23","2 Chronicles 6:22–23"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]},{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.1"],"savoy1658-modernized":["23.1"],"wcf1646":["22.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"upon just occasion,","position":null},{"text":"asserts, or promises;","position":null},{"text":"falsehood of what he swears.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"upon just occasion,","position":null}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"The Name of God only, is that by which men ought to swear; and, therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful name; or, to swear at all, by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an Oath is warranted by the Word of God, under the New Testament, as well as under the old; so, a lawful Oath, being imposed by lawful Authority, in such matters ought to be taken.","segments":[{"text":"The Name of God only, is that by which men ought to swear; and, therein it is to be used with all holy fear and reverence.","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"Therefore, to swear vainly, or rashly, by that glorious and dreadful name; or, to swear at all, by any other thing, is sinful, and to be abhorred.","proofs":["Exodus 20:7","Jeremiah 5:7","Matthew 5:34","Matthew 5:37","James 5:12"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"Matthew 5:34","osis":["Matt.5.34"]},{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"Yet, as in matters of weight and moment, an Oath is warranted by the Word of God, under the New Testament, as well as under the old;","proofs":["Hebrews 6:16","2 Corinthians 1:23","Isaiah 65:16"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]},{"printed":"Isaiah 65:16","osis":["Isa.65.16"]}],"note":null},{"text":"so, a lawful Oath, being imposed by lawful Authority, in such matters ought to be taken.","proofs":["1 Kings 8:31","Nehemiah 13:25","Ezra 10:5"],"refs":[{"printed":"1 Kings 8:31","osis":["1Kgs.8.31"]},{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]},{"printed":"Ezra 10:5","osis":["Ezra.10.5"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.2"],"savoy1658-modernized":["23.2"],"wcf1646":["22.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":12},{"text":"under the New Testament, as well as under the old;","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"and","position":3}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Whosoever takes an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he is fully persuaded is the truth. Neither may any man bind himself by Oath to any thing but what is good and just, and what he believes so to be, and what he is able, and resolved to perform. Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority.","segments":[{"text":"Whosoever takes an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he is fully persuaded is the truth.","proofs":["Exodus 20:7","Jeremiah 4:2"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"Neither may any man bind himself by Oath to any thing but what is good and just, and what he believes so to be, and what he is able, and resolved to perform.","proofs":["Genesis 24:2–3","Genesis 24:5–6","Genesis 24:8–9"],"refs":[{"printed":"Genesis 24:2–3","osis":["Gen.24.2-Gen.24.3"]},{"printed":"Genesis 24:5–6","osis":["Gen.24.5-Gen.24.6"]},{"printed":"Genesis 24:8–9","osis":["Gen.24.8-Gen.24.9"]}],"note":null},{"text":"Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority.","proofs":["Numbers 5:19","Numbers 5:21","Nehemiah 5:12","Exodus 22:7–11"],"refs":[{"printed":"Numbers 5:19","osis":["Num.5.19"]},{"printed":"Numbers 5:21","osis":["Num.5.21"]},{"printed":"Nehemiah 5:12","osis":["Neh.5.12"]},{"printed":"Exodus 22:7–11","osis":["Exod.22.7-Exod.22.11"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.3"],"savoy1658-modernized":["23.3"],"wcf1646":["22.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is fully persuaded is the truth. Neither may any man bind himself by Oath to any thing but what is good and just, and what he believes so","position":null},{"text":"and what he is able, and resolved to perform. Yet is it a sin, to refuse an Oath touching any thing","position":null},{"text":"is good and just, being imposed","position":null},{"text":"lawful Authority.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"is it","position":null},{"text":"lawful","position":null}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin: but, in any thing not sinful, being taken, it binds to performance, although to a mans own hurt. Nor is it to be violated, although made to Heretics, or Infidels.","segments":[{"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation.","proofs":["Jeremiah 4:2","Psalm 24:4"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]},{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null},{"text":"It cannot oblige to sin: but, in any thing not sinful, being taken, it binds to performance, although to a mans own hurt.","proofs":["1 Samuel 25:22","1 Samuel 25:32–34","Psalm 15:4"],"refs":[{"printed":"1 Samuel 25:22","osis":["1Sam.25.22"]},{"printed":"1 Samuel 25:32–34","osis":["1Sam.25.32-1Sam.25.34"]},{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null},{"text":"Nor is it to be violated, although made to Heretics, or Infidels.","proofs":["Ezekiel 17:16","Ezekiel 17:18–19","Joshua 9:18–19","2 Samuel 21:1"],"refs":[{"printed":"Ezekiel 17:16","osis":["Ezek.17.16"]},{"printed":"Ezekiel 17:18–19","osis":["Ezek.17.18-Ezek.17.19"]},{"printed":"Joshua 9:18–19","osis":["Josh.9.18-Josh.9.19"]},{"printed":"2 Samuel 21:1","osis":["2Sam.21.1"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.4"],"savoy1658-modernized":["23.4"],"wcf1646":["22.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"It cannot oblige to sin: but, in any thing not sinful, being taken, it binds to performance, although to a mans own hurt. Nor is it to be violated, although made to Heretics, or Infidels.","position":null}]}],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"A Vow is of the like nature with a Promissory Oath, and ought to be made with the like Religious care, and to be performed with the like faithfulness.","segments":[{"text":"A Vow is of the like nature with a Promissory Oath, and ought to be made with the like Religious care, and to be performed with the like faithfulness.","proofs":["Isaiah 19:21","Ecclesiastes 5:4–6","Psalm 61:8","Psalm 66:13–14"],"refs":[{"printed":"Isaiah 19:21","osis":["Isa.19.21"]},{"printed":"Ecclesiastes 5:4–6","osis":["Eccl.5.4-Eccl.5.6"]},{"printed":"Psalm 61:8","osis":["Ps.61.8"]},{"printed":"Psalm 66:13–14","osis":["Ps.66.13-Ps.66.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.5"],"savoy1658-modernized":["23.5"],"wcf1646":["22.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of the like nature with a Promissory Oath, and ought","position":null},{"text":"with the like","position":1},{"text":"to be performed with the like","position":null}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"It is not to be made to any Creature but to God alone: and, that it may be accepted, it is to be made voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far, and so long, as they may fitly conduce thereunto.","segments":[{"text":"It is not to be made to any Creature but to God alone:","proofs":["Psalm 76:11","Jeremiah 44:25–26"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]},{"printed":"Jeremiah 44:25–26","osis":["Jer.44.25-Jer.44.26"]}],"note":null},{"text":"and, that it may be accepted, it is to be made voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far, and so long, as they may fitly conduce thereunto.","proofs":["Deuteronomy 23:21–23","Psalm 50:14","Genesis 28:10","Genesis 28:21–22","1 Samuel 1:11","Psalm 66:13–14","Psalm 132:2–5"],"refs":[{"printed":"Deuteronomy 23:21–23","osis":["Deut.23.21-Deut.23.23"]},{"printed":"Psalm 50:14","osis":["Ps.50.14"]},{"printed":"Genesis 28:10","osis":["Gen.28.10"]},{"printed":"Genesis 28:21–22","osis":["Gen.28.21-Gen.28.22"]},{"printed":"1 Samuel 1:11","osis":["1Sam.1.11"]},{"printed":"Psalm 66:13–14","osis":["Ps.66.13-Ps.66.14"]},{"printed":"Psalm 132:2–5","osis":["Ps.132.2-Ps.132.5"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.5"],"savoy1658-modernized":["23.5"],"wcf1646":["22.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"It","position":null},{"text":"and, that it may be accepted, it","position":null},{"text":"voluntarily, out of Faith,","position":null},{"text":"conscience","position":null},{"text":"Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things,","position":null},{"text":"and so long, as","position":null},{"text":"fitly conduce thereunto.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"It","position":null},{"text":"to","position":3},{"text":"and, that it may be accepted, it","position":null},{"text":"voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for","position":null},{"text":"obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far,","position":null},{"text":"so long, as they may fitly conduce thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he has no promise of ability from God. In which respects, Popish Monastical Vows, of perpetual single life, professed Poverty, and Regular Obedience, are so far from being degrees of higher Perfection, that they are superstitious and sinful snares, in which, no Christian may entangle himself.","segments":[{"text":"No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he has no promise of ability from God.","proofs":["Acts 23:12","Acts 23:14","Mark 6:26","Numbers 30:5","Numbers 30:8","Numbers 30:12–13"],"refs":[{"printed":"Acts 23:12","osis":["Acts.23.12"]},{"printed":"Acts 23:14","osis":["Acts.23.14"]},{"printed":"Mark 6:26","osis":["Mark.6.26"]},{"printed":"Numbers 30:5","osis":["Num.30.5"]},{"printed":"Numbers 30:8","osis":["Num.30.8"]},{"printed":"Numbers 30:12–13","osis":["Num.30.12-Num.30.13"]}],"note":null},{"text":"In which respects, Popish Monastical Vows, of perpetual single life, professed Poverty, and Regular Obedience, are so far from being degrees of higher Perfection, that they are superstitious and sinful snares, in which, no Christian may entangle himself.","proofs":["Matthew 19:11–12","1 Corinthians 7:2","1 Corinthians 7:9","Ephesians 4:28","1 Peter 4:2","1 Corinthians 7:23"],"refs":[{"printed":"Matthew 19:11–12","osis":["Matt.19.11-Matt.19.12"]},{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]},{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"1 Peter 4:2","osis":["1Pet.4.2"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null}],"relations":{"lbcf1689-modernized":["23.5"],"savoy1658-modernized":["23.6"],"wcf1646":["22.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"No man may","position":null},{"text":"to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or","position":null},{"text":"in his own power, and, for the performance whereof, he has no promise of ability from","position":null},{"text":"In which respects,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he has no promise of ability from God. In which respects,","position":null}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of the Civil Magistrate","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"God, the supreme Lord and King of all the world, has Ordained Civil Magistrates, to be, under him, over the People, for his own Glory, and the Public good: and, to this end has armed them with the Power of the Sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.","segments":[{"text":"God, the supreme Lord and King of all the world, has Ordained Civil Magistrates, to be, under him, over the People, for his own Glory, and the Public good: and, to this end has armed them with the Power of the Sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.","proofs":["Romans 13:1–4","1 Peter 2:13–14"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["24.1"],"savoy1658-modernized":["24.1"],"wcf1646":["23.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":8},{"text":"are","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"are","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"It is lawful for Christians to accept and execute the Office of a Magistrate; when called thereunto: in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace, according to the wholesome Laws of each Commonwealth; so, for that end, they may lawfully now, under the New Testament, wage War, upon just and necessary occasion.","segments":[{"text":"It is lawful for Christians to accept and execute the Office of a Magistrate; when called thereunto:","proofs":["Proverbs 8:15–16","Romans 13:1–2","Romans 13:4"],"refs":[{"printed":"Proverbs 8:15–16","osis":["Prov.8.15-Prov.8.16"]},{"printed":"Romans 13:1–2","osis":["Rom.13.1-Rom.13.2"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null},{"text":"in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace, according to the wholesome Laws of each Commonwealth;","proofs":["Psalm 2:10–12","1 Timothy 2:2","Psalm 82:3–4","2 Samuel 23:3","1 Peter 2:13"],"refs":[{"printed":"Psalm 2:10–12","osis":["Ps.2.10-Ps.2.12"]},{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]},{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null},{"text":"so, for that end, they may lawfully now, under the New Testament, wage War, upon just and necessary occasion.","proofs":["Luke 3:14","Romans 13:4","Matthew 8:9–10","Acts 10:1–2","Revelation 17:14","Revelation 17:16"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]},{"printed":"Matthew 8:9–10","osis":["Matt.8.9-Matt.8.10"]},{"printed":"Acts 10:1–2","osis":["Acts.10.1-Acts.10.2"]},{"printed":"Revelation 17:14","osis":["Rev.17.14"]},{"printed":"Revelation 17:16","osis":["Rev.17.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["24.2"],"savoy1658-modernized":["24.2"],"wcf1646":["23.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"managing","position":null},{"text":"Piety,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"managing","position":null},{"text":"e","position":16},{"text":"Piety,","position":null}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"The Civil Magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the Keys of the Kingdom of Heaven: yet, he has Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the Truth of God be kept pure, and entire; that all Blasphemies and Heresies be suppressed; all corruptions and abuses in Worship and Discipline prevented, or reformed; and all the Ordinances of God duly settled, administered, and observed. For the better effecting whereof, he has power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the mind of God.","segments":[{"text":"The Civil Magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the Keys of the Kingdom of Heaven:","proofs":["2 Chronicles 26:18","Matthew 18:17","Mark 16:19","1 Corinthians 12:28–29","Ephesians 4:11–12","1 Corinthians 4:1–2","Romans 10:15","Hebrews 5:4"],"refs":[{"printed":"2 Chronicles 26:18","osis":["2Chr.26.18"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"1 Corinthians 12:28–29","osis":["1Cor.12.28-1Cor.12.29"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"1 Corinthians 4:1–2","osis":["1Cor.4.1-1Cor.4.2"]},{"printed":"Romans 10:15","osis":["Rom.10.15"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null},{"text":"yet, he has Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the Truth of God be kept pure, and entire; that all Blasphemies and Heresies be suppressed; all corruptions and abuses in Worship and Discipline prevented, or reformed; and all the Ordinances of God duly settled, administered, and observed.","proofs":["Isaiah 49:23","Psalm 122:9","Ezra 7:23","Ezra 7:25–28","Leviticus 24:16","Deuteronomy 13:5–6","Deuteronomy 13:12","2 Kings 18:4","1 Chronicles 13:1–9","2 Kings 23:1–26","2 Chronicles 34:33","2 Chronicles 15:12–13"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"Psalm 122:9","osis":["Ps.122.9"]},{"printed":"Ezra 7:23","osis":["Ezra.7.23"]},{"printed":"Ezra 7:25–28","osis":["Ezra.7.25-Ezra.7.28"]},{"printed":"Leviticus 24:16","osis":["Lev.24.16"]},{"printed":"Deuteronomy 13:5–6","osis":["Deut.13.5-Deut.13.6"]},{"printed":"Deuteronomy 13:12","osis":["Deut.13.12"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]},{"printed":"1 Chronicles 13:1–9","osis":["1Chr.13.1-1Chr.13.9"]},{"printed":"2 Kings 23:1–26","osis":["2Kgs.23.1-2Kgs.23.26"]},{"printed":"2 Chronicles 34:33","osis":["2Chr.34.33"]},{"printed":"2 Chronicles 15:12–13","osis":["2Chr.15.12-2Chr.15.13"]}],"note":null},{"text":"For the better effecting whereof, he has power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the mind of God.","proofs":["2 Chronicles 19:8–11","2 Chronicles 29–30","Matthew 2:4–5"],"refs":[{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]},{"printed":"2 Chronicles 29–30","osis":["2Chr.29-2Chr.30"]},{"printed":"Matthew 2:4–5","osis":["Matt.2.4-Matt.2.5"]}],"note":null}],"relations":{"wcf1646":["23.3"]},"diffs":[],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"It is the duty of People to pray for Magistrates, to honor their Persons, to pay them Tribute and other Dues, to obey their lawful Commands, and to be subject to their Authority, for conscience sake. Infidelity, or difference in Religion does not make void the Magistrates just and legal Authority, nor free the People from their due obedience to him: from which, Ecclesiastical persons are not exempted; much less has the Pope any Power and Jurisdiction over them, in their Dominions, or over any of their People; and, least of all, to deprive them of their Dominions, or lives, if he shall judge them to be Heretics, or upon any other pretense whatsoever.","segments":[{"text":"It is the duty of People to pray for Magistrates,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"to honor their Persons,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"to pay them Tribute and other Dues,","proofs":["Romans 13:6–7"],"refs":[{"printed":"Romans 13:6–7","osis":["Rom.13.6-Rom.13.7"]}],"note":null},{"text":"to obey their lawful Commands, and to be subject to their Authority, for conscience sake.","proofs":["Romans 13:5","Titus 1:3"],"refs":[{"printed":"Romans 13:5","osis":["Rom.13.5"]},{"printed":"Titus 1:3","osis":["Titus.1.3"]}],"note":null},{"text":"Infidelity, or difference in Religion does not make void the Magistrates just and legal Authority, nor free the People from their due obedience to him:","proofs":["1 Peter 2:13–14","1 Peter 2:16"],"refs":[{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]}],"note":null},{"text":"from which, Ecclesiastical persons are not exempted;","proofs":["Romans 13:1","1 Kings 2:35","Acts 25:9–11","2 Peter 2:1","2 Peter 2:10–11","Jude 8–11"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"1 Kings 2:35","osis":["1Kgs.2.35"]},{"printed":"Acts 25:9–11","osis":["Acts.25.9-Acts.25.11"]},{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]},{"printed":"2 Peter 2:10–11","osis":["2Pet.2.10-2Pet.2.11"]},{"printed":"Jude 8–11","osis":["Jude.1.8-Jude.1.11"]}],"note":null},{"text":"much less has the Pope any Power and Jurisdiction over them, in their Dominions, or over any of their People; and, least of all, to deprive them of their Dominions, or lives, if he shall judge them to be Heretics, or upon any other pretense whatsoever.","proofs":["2 Thessalonians 2:4","Revelation 13:15–17"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]},{"printed":"Revelation 13:15–17","osis":["Rev.13.15-Rev.13.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["24.3"],"savoy1658-modernized":["24.4"],"wcf1646":["23.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"It is the duty of People to pray for","position":null},{"text":"to honor their Persons, to pay them Tribute and other Dues, to obey their","position":null},{"text":"Commands, and","position":null},{"text":"subject to their Authority, for conscience sake. Infidelity, or difference","position":null},{"text":"Religion does not make void","position":null},{"text":"Magistrates just and legal Authority, nor free the People from their due obedience to him: from which, Ecclesiastical persons are","position":null},{"text":"exempted; much less has the Pope any Power","position":null},{"text":"Jurisdiction over them, in their Dominions, or over any of their People; and, least of all,","position":null},{"text":"deprive","position":null},{"text":"of their Dominions, or lives, if he shall judge them to be Heretics, or upon any other pretense whatsoever.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"due","position":null},{"text":"and","position":5}]}],"page":null,"leaf":null}]},{"number":24,"title":"Of Marriage, and Divorce","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"Marriage is to be between one Man and one Woman: neither is it lawful for any Man to have more then one Wife, nor for any Woman to have more then one Husband; at the same time.","segments":[{"text":"Marriage is to be between one Man and one Woman: neither is it lawful for any Man to have more then one Wife, nor for any Woman to have more then one Husband; at the same time.","proofs":["Genesis 2:24","Matthew 19:5–6","Proverbs 2:17"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]},{"printed":"Proverbs 2:17","osis":["Prov.2.17"]}],"note":null}],"relations":{"lbcf1689-modernized":["25.1"],"savoy1658-modernized":["25.1"],"wcf1646":["24.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"then","position":1},{"text":"then","position":2}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"Marriage was ordained for the mutual help of Husband and Wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and, for preventing of uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of Husband and Wife,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"for the increase of mankind with a legitimate issue, and of the Church with an holy seed;","proofs":["Malachi 2:15"],"refs":[{"printed":"Malachi 2:15","osis":["Mal.2.15"]}],"note":null},{"text":"and, for preventing of uncleanness.","proofs":["1 Corinthians 7:2","1 Corinthians 7:9"],"refs":[{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]},{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"note":null}],"relations":{"lbcf1689-modernized":["25.2"],"savoy1658-modernized":["25.2"],"wcf1646":["24.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of the Church with an holy seed; and,","position":null},{"text":"of","position":4}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"It is lawful for all sorts of people to marry, who are able with judgment, to give their consent. Yet, is it the duty of Christians to marry only in the Lord: And therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters: Neither should such as are godly, be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable Heresies.","segments":[{"text":"It is lawful for all sorts of people to marry, who are able with judgment, to give their consent.","proofs":["Hebrews 13:4","1 Timothy 4:3","1 Corinthians 7:36–38","Genesis 24:57–58"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]},{"printed":"1 Corinthians 7:36–38","osis":["1Cor.7.36-1Cor.7.38"]},{"printed":"Genesis 24:57–58","osis":["Gen.24.57-Gen.24.58"]}],"note":null},{"text":"Yet, is it the duty of Christians to marry only in the Lord:","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null},{"text":"And therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters: Neither should such as are godly, be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable Heresies.","proofs":["Genesis 34:14","Exodus 34:16","Deuteronomy 7:3–4","1 Kings 11:4","Nehemiah 13:25–27","Malachi 2:11–12","2 Corinthians 6:14"],"refs":[{"printed":"Genesis 34:14","osis":["Gen.34.14"]},{"printed":"Exodus 34:16","osis":["Exod.34.16"]},{"printed":"Deuteronomy 7:3–4","osis":["Deut.7.3-Deut.7.4"]},{"printed":"1 Kings 11:4","osis":["1Kgs.11.4"]},{"printed":"Nehemiah 13:25–27","osis":["Neh.13.25-Neh.13.27"]},{"printed":"Malachi 2:11–12","osis":["Mal.2.11-Mal.2.12"]},{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null}],"relations":{"lbcf1689-modernized":["25.3"],"savoy1658-modernized":["25.3"],"wcf1646":["24.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is it","position":null},{"text":"only","position":null},{"text":"reformed","position":null},{"text":"Papists,","position":null},{"text":"other","position":null},{"text":"notoriously","position":null},{"text":"Heresies.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"is it","position":null},{"text":"only","position":null},{"text":"notoriously","position":null},{"text":"Heresies.","position":null}]}],"page":null,"leaf":null},{"id":"24.4","chapter":24,"number":4,"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word; Nor can such incestuous marriages ever be made lawful by any Law of man or consent of Parties, so as those persons may live together as man and wife. The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","segments":[{"text":"Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word;","proofs":["Leviticus 18","1 Corinthians 5:1","Amos 2:7"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]},{"printed":"Amos 2:7","osis":["Amos.2.7"]}],"note":null},{"text":"Nor can such incestuous marriages ever be made lawful by any Law of man or consent of Parties, so as those persons may live together as man and wife.","proofs":["Mark 6:18","Leviticus 18:24–28"],"refs":[{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"Leviticus 18:24–28","osis":["Lev.18.24-Lev.18.28"]}],"note":null},{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","proofs":["Leviticus 20:19–21"],"refs":[{"printed":"Leviticus 20:19–21","osis":["Lev.20.19-Lev.20.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["25.4"],"savoy1658-modernized":["25.4"],"wcf1646":["24.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":6},{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own.","position":null}]}],"page":null,"leaf":null},{"id":"24.5","chapter":24,"number":5,"text":"Adultery, or fornication committed after a Contract, being detected before marriage, gives just occasion to the innocent party to dissolve that Contract. In the case of Adultery after marriage, it is lawful for the innocent party to sue out a Divorce: And, after the Divorce, to marry another, as if the offending party were dead.","segments":[{"text":"Adultery, or fornication committed after a Contract, being detected before marriage, gives just occasion to the innocent party to dissolve that Contract.","proofs":["Matthew 1:18–20"],"refs":[{"printed":"Matthew 1:18–20","osis":["Matt.1.18-Matt.1.20"]}],"note":null},{"text":"In the case of Adultery after marriage, it is lawful for the innocent party to sue out a Divorce:","proofs":["Matthew 5:31–32"],"refs":[{"printed":"Matthew 5:31–32","osis":["Matt.5.31-Matt.5.32"]}],"note":null},{"text":"And, after the Divorce, to marry another, as if the offending party were dead.","proofs":["Matthew 19:9","Romans 7:2–3"],"refs":[{"printed":"Matthew 19:9","osis":["Matt.19.9"]},{"printed":"Romans 7:2–3","osis":["Rom.7.2-Rom.7.3"]}],"note":null}],"relations":{"wcf1646":["24.5"]},"diffs":[],"page":null,"leaf":null},{"id":"24.6","chapter":24,"number":6,"text":"Although the corruption of man be such as is apt to study arguments, unduely to put asunder those whom God has joined together in marriage: yet, nothing but Adultery, or such wilful desertion as can no way be remedied, by the Church, or Civil Magistrate, is cause sufficient of dissolving the bond of marriage: Wherein, a public, and orderly course of Proceeding, is to be observed; And, the persons concerned in it, not left to their own wills and discretion, in their own case.","segments":[{"text":"Although the corruption of man be such as is apt to study arguments, unduely to put asunder those whom God has joined together in marriage: yet, nothing but Adultery, or such wilful desertion as can no way be remedied, by the Church, or Civil Magistrate, is cause sufficient of dissolving the bond of marriage:","proofs":["Matthew 19:8–9","1 Corinthians 7:15","Matthew 19:6"],"refs":[{"printed":"Matthew 19:8–9","osis":["Matt.19.8-Matt.19.9"]},{"printed":"1 Corinthians 7:15","osis":["1Cor.7.15"]},{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"note":null},{"text":"Wherein, a public, and orderly course of Proceeding, is to be observed; And, the persons concerned in it, not left to their own wills and discretion, in their own case.","proofs":["Deuteronomy 24:1–4"],"refs":[{"printed":"Deuteronomy 24:1–4","osis":["Deut.24.1-Deut.24.4"]}],"note":null}],"relations":{"wcf1646":["24.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":25,"title":"Of the Church","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"The Catholic or Universal Church which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is, the Spouse, the Body, the Fullness of Him that fills all in all.","segments":[{"text":"The Catholic or Universal Church which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is, the Spouse, the Body, the Fullness of Him that fills all in all.","proofs":["Ephesians 1:10","Ephesians 1:22–23","Ephesians 5:23","Ephesians 5:27","Ephesians 5:32","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:10","osis":["Eph.1.10"]},{"printed":"Ephesians 1:22–23","osis":["Eph.1.22-Eph.1.23"]},{"printed":"Ephesians 5:23","osis":["Eph.5.23"]},{"printed":"Ephesians 5:27","osis":["Eph.5.27"]},{"printed":"Ephesians 5:32","osis":["Eph.5.32"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["26.1"],"savoy1658-modernized":["26.1"],"wcf1646":["25.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"The Visible Church, which is also Catholic or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of all those, throughout the World, that profess the true Religion; and, of their Children: and is, the Kingdom of the Lord Jesus Christ, the House and Family of God, out of which, there is no ordinary possibility of Salvation.","segments":[{"text":"The Visible Church, which is also Catholic or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of all those, throughout the World, that profess the true Religion;","proofs":["1 Corinthians 1:2","1 Corinthians 12:12–13","Psalm 2:8","Revelation 7:9","Romans 15:9–12"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"1 Corinthians 12:12–13","osis":["1Cor.12.12-1Cor.12.13"]},{"printed":"Psalm 2:8","osis":["Ps.2.8"]},{"printed":"Revelation 7:9","osis":["Rev.7.9"]},{"printed":"Romans 15:9–12","osis":["Rom.15.9-Rom.15.12"]}],"note":null},{"text":"and, of their Children:","proofs":["1 Corinthians 7:14","Acts 2:39","Ezekiel 16:20–21","Romans 11:16","Genesis 3:15","Genesis 17:7"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Ezekiel 16:20–21","osis":["Ezek.16.20-Ezek.16.21"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"and is, the Kingdom of the Lord Jesus Christ,","proofs":["Matthew 13:47","Isaiah 9:7"],"refs":[{"printed":"Matthew 13:47","osis":["Matt.13.47"]},{"printed":"Isaiah 9:7","osis":["Isa.9.7"]}],"note":null},{"text":"the House and Family of God,","proofs":["Ephesians 2:19","Ephesians 3:15"],"refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]},{"printed":"Ephesians 3:15","osis":["Eph.3.15"]}],"note":null},{"text":"out of which, there is no ordinary possibility of Salvation.","proofs":["Acts 2:47"],"refs":[{"printed":"Acts 2:47","osis":["Acts.2.47"]}],"note":null}],"relations":{"lbcf1689-modernized":["26.2"],"wcf1646":["25.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"The Visible Church, which is also Catholic or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of","position":null},{"text":"those,","position":null},{"text":"that profess","position":null},{"text":"true Religion; and, of their Children: and is, the Kingdom","position":null},{"text":"Lord Jesus Christ, the House","position":null},{"text":"Family of","position":null},{"text":"out","position":2},{"text":"which, there is no ordinary possibility","position":null},{"text":"Salvation.","position":null}]}],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"Unto this Catholic Visible Church, Christ has given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of the World: and does by his own presence and Spirit, according to his promise, make them effectual thereunto.","segments":[{"text":"Unto this Catholic Visible Church, Christ has given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of the World: and does by his own presence and Spirit, according to his promise, make them effectual thereunto.","proofs":["1 Corinthians 12:28","Ephesians 4:11–13","Matthew 28:19–20","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["26.2"],"wcf1646":["25.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Unto this Catholic Visible Church, Christ has given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of","position":null},{"text":"does","position":null},{"text":"his own presence and Spirit,","position":null},{"text":"his promise, make them effectual thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"This Catholic Church has been sometimes more, sometimes less visible. And particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and embraced, Ordinances administered, and Public Worship performed more or less purely in them.","segments":[{"text":"This Catholic Church has been sometimes more, sometimes less visible.","proofs":["Romans 11:3–4","Revelation 12:6","Revelation 12:14"],"refs":[{"printed":"Romans 11:3–4","osis":["Rom.11.3-Rom.11.4"]},{"printed":"Revelation 12:6","osis":["Rev.12.6"]},{"printed":"Revelation 12:14","osis":["Rev.12.14"]}],"note":null},{"text":"And particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and embraced, Ordinances administered, and Public Worship performed more or less purely in them.","proofs":["Revelation 2–3","1 Corinthians 5:6–7"],"refs":[{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"1 Corinthians 5:6–7","osis":["1Cor.5.6-1Cor.5.7"]}],"note":null}],"relations":{"lbcf1689-modernized":["26.2"],"wcf1646":["25.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"This Catholic Church has been sometimes more, sometimes less visible. And particular Churches, which are Members thereof, are more or less pure, according as","position":null},{"text":"Doctrine","position":null},{"text":"is taught","position":null},{"text":"embraced, Ordinances administered, and Public Worship performed more","position":null},{"text":"less purely in them.","position":null}]}],"page":null,"leaf":null},{"id":"25.5","chapter":25,"number":5,"text":"The purest Churches under Heaven are subject both to mixture, and error: and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan. Nevertheless, there shall be always a Church on Earth, to worship God according to his will.","segments":[{"text":"The purest Churches under Heaven are subject both to mixture, and error:","proofs":["1 Corinthians 13:12","Revelation 2–3","Matthew 13:24–30","Matthew 13:47"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"Matthew 13:24–30","osis":["Matt.13.24-Matt.13.30"]},{"printed":"Matthew 13:47","osis":["Matt.13.47"]}],"note":null},{"text":"and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan.","proofs":["Revelation 18:2","Romans 11:18–22"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"Romans 11:18–22","osis":["Rom.11.18-Rom.11.22"]}],"note":null},{"text":"Nevertheless, there shall be always a Church on Earth, to worship God according to his will.","proofs":["Matthew 16:18","Psalm 72:17","Psalm 102:28","Matthew 28:19–20"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"Psalm 102:28","osis":["Ps.102.28"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["26.3"],"savoy1658-modernized":["26.3"],"wcf1646":["25.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"both","position":null},{"text":"there shall be","position":null},{"text":"Church on Earth,","position":null},{"text":"worship God according to","position":null},{"text":"will.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"there shall be","position":null},{"text":"Church on Earth,","position":null},{"text":"worship God according to","position":null},{"text":"will.","position":null}]}],"page":null,"leaf":null},{"id":"25.6","chapter":25,"number":6,"text":"There is no other Head of the Church, but the Lord Jesus Christ; Nor can the Pope of Rome, in any sense, be head thereof: but is, that Antichrist, that Man of sin, and Son of Perdition, that exalts himself, in the Church, against Christ, and all that is called God.","segments":[{"text":"There is no other Head of the Church, but the Lord Jesus Christ;","proofs":["Colossians 1:18","Ephesians 1:22"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:22","osis":["Eph.1.22"]}],"note":null},{"text":"Nor can the Pope of Rome, in any sense, be head thereof: but is, that Antichrist, that Man of sin, and Son of Perdition, that exalts himself, in the Church, against Christ, and all that is called God.","proofs":["Matthew 23:8–10","2 Thessalonians 2:3–4","2 Thessalonians 2:8–9","Revelation 13:6"],"refs":[{"printed":"Matthew 23:8–10","osis":["Matt.23.8-Matt.23.10"]},{"printed":"2 Thessalonians 2:3–4","osis":["2Thess.2.3-2Thess.2.4"]},{"printed":"2 Thessalonians 2:8–9","osis":["2Thess.2.8-2Thess.2.9"]},{"printed":"Revelation 13:6","osis":["Rev.13.6"]}],"note":null}],"relations":{"lbcf1689-modernized":["26.4"],"savoy1658-modernized":["26.4"],"wcf1646":["25.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"There is no other Head of the Church, but","position":null},{"text":"Nor","position":null}]}],"page":null,"leaf":null}]},{"number":26,"title":"Of the Communion of Saints","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"All Saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: And, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.","segments":[{"text":"All Saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory:","proofs":["1 John 1:3","Ephesians 3:16–19","John 1:16","Ephesians 2:5–6","Philippians 3:10","Romans 6:5–6","2 Timothy 2:12"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"John 1:16","osis":["John.1.16"]},{"printed":"Ephesians 2:5–6","osis":["Eph.2.5-Eph.2.6"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]},{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]}],"note":null},{"text":"And, being united to one another in love, they have communion in each others gifts and graces,","proofs":["Ephesians 4:15","Ephesians 4:15","1 Corinthians 12:7","1 Corinthians 3:21–23","Colossians 2:19"],"refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]},{"printed":"Ephesians 4:15","osis":["Eph.4.15"]},{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]},{"printed":"1 Corinthians 3:21–23","osis":["1Cor.3.21-1Cor.3.23"]},{"printed":"Colossians 2:19","osis":["Col.2.19"]}],"note":null},{"text":"and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.","proofs":["1 Thessalonians 5:11","1 Thessalonians 5:14","Romans 1:11–12","Romans 1:14","1 John 3:16–18","Galatians 6:10"],"refs":[{"printed":"1 Thessalonians 5:11","osis":["1Thess.5.11"]},{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"Romans 1:11–12","osis":["Rom.1.11-Rom.1.12"]},{"printed":"Romans 1:14","osis":["Rom.1.14"]},{"printed":"1 John 3:16–18","osis":["1John.3.16-1John.3.18"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{"lbcf1689-modernized":["27.1"],"savoy1658-modernized":["27.1"],"wcf1646":["26.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"by","position":2},{"text":"have fellowship","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"by","position":2},{"text":"have fellowship","position":null}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also, in relieving each other in outward things, according to their several abilities, and necessities. Which Communion, as God offers opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus.","segments":[{"text":"Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;","proofs":["Hebrews 10:24–25","Acts 2:42","Acts 2:46","Isaiah 2:3","1 Corinthians 11:20"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"Isaiah 2:3","osis":["Isa.2.3"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null},{"text":"as also, in relieving each other in outward things, according to their several abilities, and necessities. Which Communion, as God offers opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus.","proofs":["Acts 2:44–45","1 John 3:17","2 Corinthians 8–9","Acts 11:29–30"],"refs":[{"printed":"Acts 2:44–45","osis":["Acts.2.44-Acts.2.45"]},{"printed":"1 John 3:17","osis":["1John.3.17"]},{"printed":"2 Corinthians 8–9","osis":["2Cor.8-2Cor.9"]},{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]}],"note":null}],"relations":{"lbcf1689-modernized":["27.2"],"savoy1658-modernized":["27.2"],"wcf1646":["26.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"by profession","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"This Communion which the Saints have with Christ, does not make them, in any wise, partakers of the substance of his Godhead; or, to be equal with Christ, in any respect: either of which to affirm, is impious, and blasphemous. Nor does their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man has in his goods and possessions.","segments":[{"text":"This Communion which the Saints have with Christ, does not make them, in any wise, partakers of the substance of his Godhead; or, to be equal with Christ, in any respect: either of which to affirm, is impious, and blasphemous.","proofs":["Colossians 1:18–19","1 Corinthians 8:6","Isaiah 42:8","1 Timothy 6:15–16","Psalm 45:7","Hebrews 1:8–9"],"refs":[{"printed":"Colossians 1:18–19","osis":["Col.1.18-Col.1.19"]},{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]},{"printed":"Isaiah 42:8","osis":["Isa.42.8"]},{"printed":"1 Timothy 6:15–16","osis":["1Tim.6.15-1Tim.6.16"]},{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Hebrews 1:8–9","osis":["Heb.1.8-Heb.1.9"]}],"note":null},{"text":"Nor does their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man has in his goods and possessions.","proofs":["Exodus 20:15","Ephesians 4:28","Acts 5:4"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"note":null}],"relations":{"wcf1646":["26.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":27,"title":"Of the Sacraments","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"Sacraments are holy Signs, and Seals of the Covenant of Grace, immediately Instituted by God, to represent Christ, and his benefits; and, to confirm our interest in him; as also, to put a visible difference between those that belong unto the church, and the rest of the World; and, solemnly to engage them to the service of God in Christ, according to his Word.","segments":[{"text":"Sacraments are holy Signs, and Seals of the Covenant of Grace,","proofs":["Romans 4:11","Genesis 17:7","Genesis 17:10"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":null},{"text":"immediately Instituted by God,","proofs":["Matthew 28:19","1 Corinthians 11:23"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"to represent Christ, and his benefits; and, to confirm our interest in him;","proofs":["1 Corinthians 10:16","1 Corinthians 11:25–26","Galatians 3:27"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"1 Corinthians 11:25–26","osis":["1Cor.11.25-1Cor.11.26"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"as also, to put a visible difference between those that belong unto the church, and the rest of the World;","proofs":["Romans 15:8","Exodus 12:48","Genesis 34:14"],"refs":[{"printed":"Romans 15:8","osis":["Rom.15.8"]},{"printed":"Exodus 12:48","osis":["Exod.12.48"]},{"printed":"Genesis 34:14","osis":["Gen.34.14"]}],"note":null},{"text":"and, solemnly to engage them to the service of God in Christ, according to his Word.","proofs":["Romans 6:3–4","1 Corinthians 10:16","1 Corinthians 10:21"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":null}],"relations":{"savoy1658-modernized":["28.1"],"wcf1646":["27.1"]},"diffs":[{"source":"savoy1658-modernized","type":"later","segments":[{"text":"God,","position":null},{"text":"Christ,","position":1},{"text":"as also, to put a visible difference between those that belong unto the church, and the rest of the World;","position":null},{"text":"them","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"There is in every Sacrament a spiritual relation, or Sacramental union, between the Sign and the Thing signified: whence it comes to pass, that the Names, and effects of the one, are attributed to the other.","segments":[{"text":"There is in every Sacrament a spiritual relation, or Sacramental union, between the Sign and the Thing signified: whence it comes to pass, that the Names, and effects of the one, are attributed to the other.","proofs":["Genesis 17:10","Matthew 26:27–28","Titus 3:5"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"relations":{"savoy1658-modernized":["28.2"],"wcf1646":["27.2"]},"diffs":[],"page":null,"leaf":null},{"id":"27.3","chapter":27,"number":3,"text":"The Grace which is exhibited in, or by the Sacraments rightly used, is not conferred by any power in them: neither does the efficacy of a Sacrament depend upon the Piety, or Intention of him that does administer it: but, upon the work of the Spirit, and the word of Institution, which contains, together with a Precept authorizing the use thereof, a Promise of benefit to worthy Receivers.","segments":[{"text":"The Grace which is exhibited in, or by the Sacraments rightly used, is not conferred by any power in them: neither does the efficacy of a Sacrament depend upon the Piety, or Intention of him that does administer it:","proofs":["Romans 2:28–29","1 Peter 3:21"],"refs":[{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"but, upon the work of the Spirit,","proofs":["Matthew 3:11","1 Corinthians 12:13"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"and the word of Institution, which contains, together with a Precept authorizing the use thereof, a Promise of benefit to worthy Receivers.","proofs":["Matthew 26:27–28","Matthew 28:19–20"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"savoy1658-modernized":["28.3"],"wcf1646":["27.3"]},"diffs":[],"page":null,"leaf":null},{"id":"27.4","chapter":27,"number":4,"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any, but by a Minister of the Word lawfully Ordained.","segments":[{"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any, but by a Minister of the Word lawfully Ordained.","proofs":["Matthew 28:19","1 Corinthians 11:20","1 Corinthians 11:23","1 Corinthians 4:1","Hebrews 5:4"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null}],"relations":{"lbcf1689-modernized":["28.1","28.2"],"savoy1658-modernized":["28.4"],"wcf1646":["27.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say,","position":null},{"text":"neither of which may","position":null},{"text":"dispensed by any, but by a Minister","position":null},{"text":"Word lawfully Ordained.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"of the Lord:","position":null},{"text":"Ordained.","position":null}]}],"page":null,"leaf":null},{"id":"27.5","chapter":27,"number":5,"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified, and exhibited, were, for substance, the same with those of the New.","segments":[{"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified, and exhibited, were, for substance, the same with those of the New.","proofs":["1 Corinthians 10:1–4"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]}],"note":null}],"relations":{"savoy1658-modernized":["28.5"],"wcf1646":["27.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":28,"title":"Of Baptism","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Baptism is a Sacrament of the New Testament, Ordained by Jesus Christ, not only for the solemn Admission of the Party Baptized, into the Visible Church; but also, to be unto him a sign, and seal of the Covenant of Grace, of his engrafting into Christ, of Regeneration, of Remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life. Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","segments":[{"text":"Baptism is a Sacrament of the New Testament, Ordained by Jesus Christ,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"not only for the solemn Admission of the Party Baptized, into the Visible Church;","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"but also, to be unto him a sign, and seal of the Covenant of Grace,","proofs":["Romans 4:11","Colossians 2:11–12"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null},{"text":"of his engrafting into Christ,","proofs":["Galatians 3:27","Romans 6:5"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"note":null},{"text":"of Regeneration,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"of Remission of sins,","proofs":["Mark 1:4"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]}],"note":null},{"text":"and of his giving up unto God through Jesus Christ, to walk in newness of life.","proofs":["Romans 6:3–4"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]}],"note":null},{"text":"Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["29.1"],"savoy1658-modernized":["29.1"],"wcf1646":["28.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"a Sacrament","position":null},{"text":"not only for the solemn Admission of the Party Baptized, into the Visible Church; but also,","position":null},{"text":"him","position":null},{"text":"and seal of the Covenant of Grace,","position":null},{"text":"engrafting into Christ,","position":null},{"text":"Regeneration,","position":null},{"text":"Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"not only for the solemn Admission of the Party Baptized, into the Visible Church; but also,","position":null},{"text":"him","position":null},{"text":"Sacrament","position":2}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"The outward Element to be used in this Sacrament is water, wherewith the Party is to be Baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel, lawfully called thereunto.","segments":[{"text":"The outward Element to be used in this Sacrament is water, wherewith the Party is to be Baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel, lawfully called thereunto.","proofs":["Matthew 3:11","John 1:33","Matthew 28:19–20"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["29.3"],"savoy1658-modernized":["29.2"],"wcf1646":["28.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"wherewith","position":null},{"text":"Ghost, by a Minister of the Gospel, lawfully called thereunto.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"28.3","chapter":28,"number":3,"text":"Dipping of the person into the Water, is not necessary: but, Baptism is rightly administered, by pouring, or Sprinkling water upon the Person.","segments":[{"text":"Dipping of the person into the Water, is not necessary: but, Baptism is rightly administered, by pouring, or Sprinkling water upon the Person.","proofs":["Hebrews 9:10","Hebrews 9:19–22","Acts 2:41","Acts 16:33","Mark 7:4"],"refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]},{"printed":"Hebrews 9:19–22","osis":["Heb.9.19-Heb.9.22"]},{"printed":"Acts 2:41","osis":["Acts.2.41"]},{"printed":"Acts 16:33","osis":["Acts.16.33"]},{"printed":"Mark 7:4","osis":["Mark.7.4"]}],"note":null}],"relations":{"lbcf1689-modernized":["29.4"],"savoy1658-modernized":["29.3"],"wcf1646":["28.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"into the","position":null},{"text":"not","position":null},{"text":"but, Baptism is rightly administered, by pouring, or Sprinkling water upon","position":null},{"text":"Person.","position":null}]}],"page":null,"leaf":null},{"id":"28.4","chapter":28,"number":4,"text":"Not only those that do actually profess faith in, and obedience unto Christ, but also the Infants of one, or both believing Parents, are to be Baptized.","segments":[{"text":"Not only those that do actually profess faith in, and obedience unto Christ,","proofs":["Mark 16:15–16","Acts 8:37–38"],"refs":[{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"Acts 8:37–38","osis":["Acts.8.37-Acts.8.38"]}],"note":null},{"text":"but also the Infants of one, or both believing Parents, are to be Baptized.","proofs":["Genesis 17:7","Genesis 17:9","Galatians 3:9","Galatians 3:14","Colossians 2:11–12","Acts 2:38–39","Romans 4:11–12","1 Corinthians 7:14","Matthew 28:19","Mark 10:13–16","Luke 18:15"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Genesis 17:9","osis":["Gen.17.9"]},{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Mark 10:13–16","osis":["Mark.10.13-Mark.10.16"]},{"printed":"Luke 18:15","osis":["Luke.18.15"]}],"note":null}],"relations":{"lbcf1689-modernized":["29.2"],"savoy1658-modernized":["29.4"],"wcf1646":["28.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Not only","position":null},{"text":"that","position":null},{"text":"unto Christ, but also the Infants of one, or both believing Parents, are","position":null},{"text":"be Baptized.","position":null}]}],"page":null,"leaf":null},{"id":"28.5","chapter":28,"number":5,"text":"Although it be a great sin, to contemn, or neglect this Ordinance, yet Grace and salvation are not so inseparably annexed unto it, as that no Person can be regenerated or saved, without it; or, that all that are Baptized, are undoubtedly regenerated.","segments":[{"text":"Although it be a great sin, to contemn, or neglect this Ordinance,","proofs":["Luke 7:30","Exodus 4:24–26"],"refs":[{"printed":"Luke 7:30","osis":["Luke.7.30"]},{"printed":"Exodus 4:24–26","osis":["Exod.4.24-Exod.4.26"]}],"note":null},{"text":"yet Grace and salvation are not so inseparably annexed unto it, as that no Person can be regenerated or saved, without it;","proofs":["Romans 4:11","Acts 10:2","Acts 10:4","Acts 10:22","Acts 10:31","Acts 10:45","Acts 10:47"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Acts 10:2","osis":["Acts.10.2"]},{"printed":"Acts 10:4","osis":["Acts.10.4"]},{"printed":"Acts 10:22","osis":["Acts.10.22"]},{"printed":"Acts 10:31","osis":["Acts.10.31"]},{"printed":"Acts 10:45","osis":["Acts.10.45"]},{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"or, that all that are Baptized, are undoubtedly regenerated.","proofs":["Acts 8:13","Acts 8:23"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]},{"printed":"Acts 8:23","osis":["Acts.8.23"]}],"note":null}],"relations":{"savoy1658-modernized":["29.5"],"wcf1646":["28.5"]},"diffs":[],"page":null,"leaf":null},{"id":"28.6","chapter":28,"number":6,"text":"The efficacy of Baptism is not tied to that moment of time, wherein it is administered; yet, notwithstanding, by the right use of this Ordinance, the grace promised, is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age, or infants) as that Grace belongs unto, according to the Counsel of Gods own Will, in his appointed time.","segments":[{"text":"The efficacy of Baptism is not tied to that moment of time, wherein it is administered;","proofs":["John 3:5","John 3:8"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"John 3:8","osis":["John.3.8"]}],"note":null},{"text":"yet, notwithstanding, by the right use of this Ordinance, the grace promised, is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age, or infants) as that Grace belongs unto, according to the Counsel of Gods own Will, in his appointed time.","proofs":["Galatians 3:27","Titus 3:5","Ephesians 5:25–26","Acts 2:38","Acts 2:41"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null}],"relations":{"savoy1658-modernized":["29.6"],"wcf1646":["28.6"]},"diffs":[],"page":null,"leaf":null},{"id":"28.7","chapter":28,"number":7,"text":"The Sacrament of Baptism is but once to be administered unto any person.","segments":[{"text":"The Sacrament of Baptism is but once to be administered unto any person.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"relations":{"wcf1646":["28.7"]},"diffs":[],"page":null,"leaf":null}]},{"number":29,"title":"Of the Lords Supper","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Our Lord Jesus, in the night wherein he was betrayed, Instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Church, unto the end of the World, for the perpetual Remembrance of the sacrifice of Himself, in his Death; the sealing all benefits thereof unto true Believers, their Spiritual nourishment & growth in him, their further engagement in, and to, all duties which they owe unto him; and, to be a bond, and pledge of their Communion with him, and with each other, as members of his mystical Body.","segments":[{"text":"Our Lord Jesus, in the night wherein he was betrayed, Instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Church, unto the end of the World, for the perpetual Remembrance of the sacrifice of Himself, in his Death; the sealing all benefits thereof unto true Believers, their Spiritual nourishment & growth in him, their further engagement in, and to, all duties which they owe unto him; and, to be a bond, and pledge of their Communion with him, and with each other, as members of his mystical Body.","proofs":["1 Corinthians 11:23–26","1 Corinthians 10:16–17","1 Corinthians 10:21","2 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"2 Corinthians 12:13","osis":["2Cor.12.13"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.1"],"savoy1658-modernized":["30.1"],"wcf1646":["29.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Our","position":null},{"text":"in","position":1},{"text":"Instituted the Sacrament of his Body and Blood, called the Lords Supper,","position":null},{"text":"of","position":3},{"text":"sealing","position":null},{"text":"unto true Believers,","position":null},{"text":"&","position":null},{"text":"as members of his mystical Body.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"&","position":null},{"text":"as members of his mystical Body.","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"In this Sacrament Christ is not offered up to his Father; nor, any real Sacrifice made at all, for remission of sins of the quick or dead; but only a Commemoration of that one offering up of himself, by himself, upon the Cross, once for all: and, a spiritual Oblation of all possible praise unto God, for the same: So that, the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christs one, only Sacrifice, the alone Propitiation for all the sins of his elect.","segments":[{"text":"In this Sacrament Christ is not offered up to his Father; nor, any real Sacrifice made at all, for remission of sins of the quick or dead;","proofs":["Hebrews 9:22","Hebrews 9:25–26","Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]},{"printed":"Hebrews 9:25–26","osis":["Heb.9.25-Heb.9.26"]},{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null},{"text":"but only a Commemoration of that one offering up of himself, by himself, upon the Cross, once for all: and, a spiritual Oblation of all possible praise unto God, for the same:","proofs":["1 Corinthians 11:24–26","Matthew 26:26–27"],"refs":[{"printed":"1 Corinthians 11:24–26","osis":["1Cor.11.24-1Cor.11.26"]},{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null},{"text":"So that, the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christs one, only Sacrifice, the alone Propitiation for all the sins of his elect.","proofs":["Hebrews 7:23–24","Hebrews 7:27","Hebrews 10:11–12","Hebrews 10:14","Hebrews 10:18"],"refs":[{"printed":"Hebrews 7:23–24","osis":["Heb.7.23-Heb.7.24"]},{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"Hebrews 10:11–12","osis":["Heb.10.11-Heb.10.12"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Hebrews 10:18","osis":["Heb.10.18"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.2"],"savoy1658-modernized":["30.2"],"wcf1646":["29.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament","position":null},{"text":"s","position":8},{"text":"Commemoration","position":null},{"text":"y","position":5},{"text":"one,","position":null},{"text":"his","position":3}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"s","position":8},{"text":"Commemoration","position":null},{"text":"y","position":5},{"text":"one,","position":null},{"text":"his","position":3}]}],"page":null,"leaf":null},{"id":"29.3","chapter":29,"number":3,"text":"The Lord Jesus has, in this Ordinance, appointed his Ministers to declare his word of institution to the people; to pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a Common to an Holy Use; and, to Take, and Break the Bread, to Take the Cup, and (they communicating also themselves) to give both to the Communicants; but, to none who are not then present in the Congregation.","segments":[{"text":"The Lord Jesus has, in this Ordinance, appointed his Ministers to declare his word of institution to the people; to pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a Common to an Holy Use; and, to Take, and Break the Bread, to Take the Cup, and (they communicating also themselves) to give both to the Communicants;","proofs":["Matthew 26:26–28","Mark 14:22–24","Luke 22:19–20","1 Corinthians 11:23–26"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]},{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"but, to none who are not then present in the Congregation.","proofs":["Acts 20:7","1 Corinthians 11:20"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.3"],"savoy1658-modernized":["30.3"],"wcf1646":["29.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"to declare his word of institution to the people;","position":null},{"text":"but, to none who are not then present in the Congregation.","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"to declare his word of institution to the people;","position":null}]}],"page":null,"leaf":null},{"id":"29.4","chapter":29,"number":4,"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone, as likewise, the denial of the Cup to the people, worshipping the Elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.","segments":[{"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone,","proofs":["1 Corinthians 10:6"],"refs":[{"printed":"1 Corinthians 10:6","osis":["1Cor.10.6"]}],"note":null},{"text":"as likewise, the denial of the Cup to the people,","proofs":["Mark 4:23","1 Corinthians 11:25–29"],"refs":[{"printed":"Mark 4:23","osis":["Mark.4.23"]},{"printed":"1 Corinthians 11:25–29","osis":["1Cor.11.25-1Cor.11.29"]}],"note":null},{"text":"worshipping the Elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.4"],"savoy1658-modernized":["30.4"],"wcf1646":["29.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Private Masses or receiving this Sacrament by a Priest or any other, alone, as likewise,","position":null},{"text":"the","position":9},{"text":"Sacrament,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"this","position":1}]}],"page":null,"leaf":null},{"id":"29.5","chapter":29,"number":5,"text":"The outward Elements, in this Sacrament, duly set apart, to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit, in substance and nature, they still remain, truly, and only Bread and Wine, as they were before","segments":[{"text":"The outward Elements, in this Sacrament, duly set apart, to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ;","proofs":["Matthew 26:26–28"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null},{"text":"albeit, in substance and nature, they still remain, truly, and only Bread and Wine, as they were before","proofs":["1 Corinthians 11:26–28","Matthew 26:29"],"refs":[{"printed":"1 Corinthians 11:26–28","osis":["1Cor.11.26-1Cor.11.28"]},{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.5"],"savoy1658-modernized":["30.5"],"wcf1646":["29.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"yet Sacramentally only,","position":null}]}],"page":null,"leaf":null},{"id":"29.6","chapter":29,"number":6,"text":"That Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant, not to Scripture alone, but even to common Sense and Reason; overthrows the nature of the Sacrament, and has been, and is, the cause of manifold Superstitions; yea, of gross Idolatries.","segments":[{"text":"That Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant, not to Scripture alone, but even to common Sense and Reason; overthrows the nature of the Sacrament, and has been, and is, the cause of manifold Superstitions; yea, of gross Idolatries.","proofs":["Acts 3:21","1 Corinthians 11:24–26","Luke 24:6","Luke 24:39"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"1 Corinthians 11:24–26","osis":["1Cor.11.24-1Cor.11.26"]},{"printed":"Luke 24:6","osis":["Luke.24.6"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.6"],"savoy1658-modernized":["30.6"],"wcf1646":["29.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"That","position":null},{"text":"Sacrament,","position":null}]}],"page":null,"leaf":null},{"id":"29.7","chapter":29,"number":7,"text":"Worthy receivers outwardly partaking of the visible Elements, in this Sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but Spiritually, receive, and feed upon Christ crucified, and all benefits of his death: The Body and Blood of Christ being then, not corporally or carnally, in, with, or under the Bread and Wine; yet, as really, but Spiritually, present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","segments":[{"text":"Worthy receivers outwardly partaking of the visible Elements, in this Sacrament,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but Spiritually, receive, and feed upon Christ crucified, and all benefits of his death: The Body and Blood of Christ being then, not corporally or carnally, in, with, or under the Bread and Wine; yet, as really, but Spiritually, present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.7"],"savoy1658-modernized":["30.7"],"wcf1646":["29.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"in, with, or under the Bread and Wine; yet, as really,","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"and","position":6}]}],"page":null,"leaf":null},{"id":"29.8","chapter":29,"number":8,"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore, all ignorant, and ungodly persons, as they are unfit to enjoy Communion with him, so are they unworthy of the Lords Table; and, cannot without great sin against Christ while they remain such, partake of these Holy Mysteries, or be admitted thereunto.","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore, all ignorant, and ungodly persons, as they are unfit to enjoy Communion with him, so are they unworthy of the Lords Table; and, cannot without great sin against Christ while they remain such, partake of these Holy Mysteries,","proofs":["1 Corinthians 11:27–29","2 Corinthians 6:14–16"],"refs":[{"printed":"1 Corinthians 11:27–29","osis":["1Cor.11.27-1Cor.11.29"]},{"printed":"2 Corinthians 6:14–16","osis":["2Cor.6.14-2Cor.6.16"]}],"note":null},{"text":"or be admitted thereunto.","proofs":["1 Corinthians 5:6–7","1 Corinthians 5:13","2 Thessalonians 3:6","2 Thessalonians 3:14–15","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 5:6–7","osis":["1Cor.5.6-1Cor.5.7"]},{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]},{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"relations":{"lbcf1689-modernized":["30.8"],"savoy1658-modernized":["30.8"],"wcf1646":["29.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore,","position":null},{"text":"him,","position":null},{"text":"Christ","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore,","position":null},{"text":"him,","position":null},{"text":"Christ","position":null}]}],"page":null,"leaf":null}]},{"number":30,"title":"Of Church Censures","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"The Lord Jesus, as King and Head of his Church, has therein appointed a Government, in the hand of Church Officers, distinct from the Civil Magistrate.","segments":[{"text":"The Lord Jesus, as King and Head of his Church, has therein appointed a Government, in the hand of Church Officers, distinct from the Civil Magistrate.","proofs":["Isaiah 9:6–7","1 Timothy 5:17","1 Thessalonians 5:12","Acts 20:17","Acts 20:28","Hebrews 13:7","Hebrews 13:17","Hebrews 13:24","1 Corinthians 12:28","Matthew 28:18–20"],"refs":[{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]},{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]},{"printed":"Acts 20:17","osis":["Acts.20.17"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Hebrews 13:7","osis":["Heb.13.7"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]},{"printed":"Hebrews 13:24","osis":["Heb.13.24"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]}],"note":null}],"relations":{"wcf1646":["30.1"]},"diffs":[],"page":null,"leaf":null},{"id":"30.2","chapter":30,"number":2,"text":"To these Officers, the Keys of the Kingdom of Heaven are committed: by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that Kingdom against the impenitent, both by the Word, and Censures; and to open it unto penitent sinners, by the Ministry of the Gospel, and by Absolution from Censures, as occasion shall require.","segments":[{"text":"To these Officers, the Keys of the Kingdom of Heaven are committed: by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that Kingdom against the impenitent, both by the Word, and Censures; and to open it unto penitent sinners, by the Ministry of the Gospel, and by Absolution from Censures, as occasion shall require.","proofs":["Matthew 16:19","Matthew 18:17–18","John 20:20–23","2 Corinthians 2:6–8"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"John 20:20–23","osis":["John.20.20-John.20.23"]},{"printed":"2 Corinthians 2:6–8","osis":["2Cor.2.6-2Cor.2.8"]}],"note":null}],"relations":{"wcf1646":["30.2"]},"diffs":[],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"Church Censures are necessary, for the reclaiming and gaining of offending Brethren, for deterring of others from the like offences, for purging out of that Leaven which might infect the whole Lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof to be prophaned by notorious and obstinate offenders.","segments":[{"text":"Church Censures are necessary, for the reclaiming and gaining of offending Brethren, for deterring of others from the like offences, for purging out of that Leaven which might infect the whole Lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof to be prophaned by notorious and obstinate offenders.","proofs":["1 Corinthians 5","1 Timothy 5:20","Matthew 7:6","1 Timothy 1:20","1 Corinthians 11:27–34","Jude 23"],"refs":[{"printed":"1 Corinthians 5","osis":["1Cor.5"]},{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]},{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]},{"printed":"1 Corinthians 11:27–34","osis":["1Cor.11.27-1Cor.11.34"]},{"printed":"Jude 23","osis":["Jude.1.23"]}],"note":null}],"relations":{"wcf1646":["30.3"]},"diffs":[],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"For the better attaining of these ends, the Officers of the Church are to proceed by Admonition; suspension from the Sacrament of the Lords Supper for a season; and, by Excommunication from the Church; according to the nature of the crime, and demerit of the person.","segments":[{"text":"For the better attaining of these ends, the Officers of the Church are to proceed by Admonition; suspension from the Sacrament of the Lords Supper for a season; and, by Excommunication from the Church; according to the nature of the crime, and demerit of the person.","proofs":["1 Thessalonians 5:12","2 Thessalonians 3:6","2 Thessalonians 3:14–15","1 Corinthians 5:4–5","1 Corinthians 5:13","Matthew 18:17","Titus 3:10"],"refs":[{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]},{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]},{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]},{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null}],"relations":{"wcf1646":["30.4"]},"diffs":[],"page":null,"leaf":null}]},{"number":31,"title":"Of Synods and Councils","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"For the better Government, and further edification of the Church, there ought to be such Assemblies, as are commonly called Synods or Councils.","segments":[{"text":"For the better Government, and further edification of the Church, there ought to be such Assemblies, as are commonly called Synods or Councils.","proofs":["Acts 15:2","Acts 15:4","Acts 15:6"],"refs":[{"printed":"Acts 15:2","osis":["Acts.15.2"]},{"printed":"Acts 15:4","osis":["Acts.15.4"]},{"printed":"Acts 15:6","osis":["Acts.15.6"]}],"note":null}],"relations":{"wcf1646":["31.1"]},"diffs":[],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with, about matters of Religion; So, if Magistrates be open Enemies to the Church, the Ministers of Christ, of themselves, by virtue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies.","segments":[{"text":"As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with, about matters of Religion;","proofs":["Isaiah 49:23","1 Timothy 2:1–2","2 Chronicles 19:8–11","2 Chronicles 29–30","Matthew 2:4–5","Proverbs 11:14"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]},{"printed":"2 Chronicles 29–30","osis":["2Chr.29-2Chr.30"]},{"printed":"Matthew 2:4–5","osis":["Matt.2.4-Matt.2.5"]},{"printed":"Proverbs 11:14","osis":["Prov.11.14"]}],"note":null},{"text":"So, if Magistrates be open Enemies to the Church, the Ministers of Christ, of themselves, by virtue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies.","proofs":["Acts 15:2","Acts 15:4","Acts 15:22–23","Acts 15:25"],"refs":[{"printed":"Acts 15:2","osis":["Acts.15.2"]},{"printed":"Acts 15:4","osis":["Acts.15.4"]},{"printed":"Acts 15:22–23","osis":["Acts.15.22-Acts.15.23"]},{"printed":"Acts 15:25","osis":["Acts.15.25"]}],"note":null}],"relations":{"wcf1646":["31.2"]},"diffs":[],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"It belongs to Synods and Councils, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the public Worship of God, and Government of his Church; to receive Complaints, in cases of Male-administration, and, authoritatively to Determine the same: which Decrees, and Determinations, if consonant to the word of God, are to be received with reverence, and submission; not only, for their agreement with the Word, but also for the Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word.","segments":[{"text":"It belongs to Synods and Councils, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the public Worship of God, and Government of his Church; to receive Complaints, in cases of Male-administration, and, authoritatively to Determine the same: which Decrees, and Determinations, if consonant to the word of God, are to be received with reverence, and submission; not only, for their agreement with the Word, but also for the Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word.","proofs":["Acts 15:15","Acts 15:19","Acts 15:24","Acts 15:27–31","Acts 16:4","Matthew 18:17–20"],"refs":[{"printed":"Acts 15:15","osis":["Acts.15.15"]},{"printed":"Acts 15:19","osis":["Acts.15.19"]},{"printed":"Acts 15:24","osis":["Acts.15.24"]},{"printed":"Acts 15:27–31","osis":["Acts.15.27-Acts.15.31"]},{"printed":"Acts 16:4","osis":["Acts.16.4"]},{"printed":"Matthew 18:17–20","osis":["Matt.18.17-Matt.18.20"]}],"note":null}],"relations":{"wcf1646":["31.3"]},"diffs":[],"page":null,"leaf":null},{"id":"31.4","chapter":31,"number":4,"text":"All Synods or Councils, since the Apostles times, whether general, or particular, may err; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practice; but, to be used as an Help in both.","segments":[{"text":"All Synods or Councils, since the Apostles times, whether general, or particular, may err; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practice; but, to be used as an Help in both.","proofs":["Ephesians 2:20","Acts 17:11","1 Corinthians 2:5","2 Corinthians 1:24"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 17:11","osis":["Acts.17.11"]},{"printed":"1 Corinthians 2:5","osis":["1Cor.2.5"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"relations":{"wcf1646":["31.4"]},"diffs":[],"page":null,"leaf":null},{"id":"31.5","chapter":31,"number":5,"text":"Synods and Councils are to handle, or conclude nothing, but that which is Ecclesiastical: and are not to intermeddle with Civil Affairs which concern the Commonwealth; unless by way of humble Petition, in cases extraordinary; or, by way of Advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate.","segments":[{"text":"Synods and Councils are to handle, or conclude nothing, but that which is Ecclesiastical: and are not to intermeddle with Civil Affairs which concern the Commonwealth; unless by way of humble Petition, in cases extraordinary; or, by way of Advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate.","proofs":["Luke 12:13–14","John 18:36"],"refs":[{"printed":"Luke 12:13–14","osis":["Luke.12.13-Luke.12.14"]},{"printed":"John 18:36","osis":["John.18.36"]}],"note":null}],"relations":{"wcf1646":["31.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the State of men after death, and of the Resurrection of the dead","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"The Bodies of men, after death, return to dust, and see corruption: but, their Souls (which neither die, nor sleep) having an immortal subsistence, immediately return to God who gave them: the Souls of the Righteous, being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God, in light and glory, waiting for the full Redemption of their Bodies. And the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the Judgment of the great Day. Beside these two Places, for Souls separated from their bodies, the Scripture acknowledges none.","segments":[{"text":"The Bodies of men, after death, return to dust, and see corruption:","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"but, their Souls (which neither die, nor sleep) having an immortal subsistence, immediately return to God who gave them:","proofs":["Luke 23:43","Ecclesiastes 12:7"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"the Souls of the Righteous, being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God, in light and glory, waiting for the full Redemption of their Bodies.","proofs":["Hebrews 12:23","2 Corinthians 5:1","2 Corinthians 5:6","2 Corinthians 5:8","Philippians 1:23","Acts 3:21","Ephesians 4:10"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"2 Corinthians 5:1","osis":["2Cor.5.1"]},{"printed":"2 Corinthians 5:6","osis":["2Cor.5.6"]},{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"And the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the Judgment of the great Day.","proofs":["Luke 16:23–24","Acts 1:25","Jude 6–7","1 Peter 3:19"],"refs":[{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]},{"printed":"Acts 1:25","osis":["Acts.1.25"]},{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null},{"text":"Beside these two Places, for Souls separated from their bodies, the Scripture acknowledges none.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["31.1"],"savoy1658-modernized":["31.1"],"wcf1646":["32.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the highest Heavens,","position":null},{"text":"s","position":18}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"s","position":18}]}],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"At the Last day, such as are found alive, shall not die, but be changed: and, all the Dead shall be raised up, with the self same bodies, and none other, although with different qualities, which shall be united again to their Souls for ever.","segments":[{"text":"At the Last day, such as are found alive, shall not die, but be changed:","proofs":["1 Thessalonians 4:17","1 Corinthians 15:51–52"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]},{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]}],"note":null},{"text":"and, all the Dead shall be raised up, with the self same bodies, and none other, although with different qualities, which shall be united again to their Souls for ever.","proofs":["Job 19:26–27","1 Corinthians 15:42–44"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]},{"printed":"1 Corinthians 15:42–44","osis":["1Cor.15.42-1Cor.15.44"]}],"note":null}],"relations":{"lbcf1689-modernized":["31.2"],"savoy1658-modernized":["31.2"],"wcf1646":["32.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"die,","position":null}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"The Bodies of the unjust, shall, by the power of Christ, be raised to dishonor: the Bodies of the just by his Spirit, unto honor; and, be made conformable to his own glorious Body.","segments":[{"text":"The Bodies of the unjust, shall, by the power of Christ, be raised to dishonor: the Bodies of the just by his Spirit, unto honor; and, be made conformable to his own glorious Body.","proofs":["Acts 24:15","John 5:28–29","1 Corinthians 15:43","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"relations":{"lbcf1689-modernized":["31.3"],"savoy1658-modernized":["31.3"],"wcf1646":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":33,"title":"Of the last Judgment","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"God has appointed a Day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom, all Power and Judgment is given of the Father. In which day, not only the Apostate Angels shall be judged, but likewise all persons that have lived upon Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds; and, to receive according to what they have done in the Body, whether good or evil.","segments":[{"text":"God has appointed a Day, wherein he will judge the world, in righteousness, by Jesus Christ,","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"to whom, all Power and Judgment is given of the Father.","proofs":["John 5:22","John 5:27"],"refs":[{"printed":"John 5:22","osis":["John.5.22"]},{"printed":"John 5:27","osis":["John.5.27"]}],"note":null},{"text":"In which day, not only the Apostate Angels shall be judged,","proofs":["1 Corinthians 6:3","Jude 6","2 Peter 2:4"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null},{"text":"but likewise all persons that have lived upon Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds; and, to receive according to what they have done in the Body, whether good or evil.","proofs":["2 Corinthians 5:10","Ecclesiastes 12:14","Romans 2:16","Romans 14:10","Romans 14:12","Matthew 12:36–37"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Romans 2:16","osis":["Rom.2.16"]},{"printed":"Romans 14:10","osis":["Rom.14.10"]},{"printed":"Romans 14:12","osis":["Rom.14.12"]},{"printed":"Matthew 12:36–37","osis":["Matt.12.36-Matt.12.37"]}],"note":null}],"relations":{"lbcf1689-modernized":["32.1"],"savoy1658-modernized":["32.1"],"wcf1646":["33.1"]},"diffs":[],"page":null,"leaf":null},{"id":"33.2","chapter":33,"number":2,"text":"The End of Gods appointing this Day, is, for the manifestation of the Glory, of his Mercy, in the eternal salvation of the Elect; and, of his Justice, in the damnation of the Reprobate, who are wicked, and disobedient. For, then, shall the Righteous go into everlasting life, and receive that fullness of Joy and Refreshing, which shall come from the presence of the Lord: but, the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal Torments, and be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power.","segments":[{"text":"The End of Gods appointing this Day, is, for the manifestation of the Glory, of his Mercy, in the eternal salvation of the Elect; and, of his Justice, in the damnation of the Reprobate, who are wicked, and disobedient. For, then, shall the Righteous go into everlasting life, and receive that fullness of Joy and Refreshing, which shall come from the presence of the Lord: but, the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal Torments, and be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power.","proofs":["Matthew 25:31–46","Romans 2:5–6","Romans 9:22–23","Matthew 25:21","Acts 3:19","2 Thessalonians 1:7–10"],"refs":[{"printed":"Matthew 25:31–46","osis":["Matt.25.31-Matt.25.46"]},{"printed":"Romans 2:5–6","osis":["Rom.2.5-Rom.2.6"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Matthew 25:21","osis":["Matt.25.21"]},{"printed":"Acts 3:19","osis":["Acts.3.19"]},{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null}],"relations":{"lbcf1689-modernized":["32.2"],"savoy1658-modernized":["32.2"],"wcf1646":["33.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Refreshing, which shall come from","position":null},{"text":"be","position":4}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Refreshing, which shall come from","position":null}]}],"page":null,"leaf":null},{"id":"33.3","chapter":33,"number":3,"text":"As Christ would have us to be certainly persuaded, That there shall be a Day of Judgment, both to deter all men from sin, and for the greater consolation of the Godly in their Adversity; so, will he have that Day unknown to men, that they may shake off all carnal Security, and be always watchful, because they know not at what hour the Lord will come; and, may be ever prepared to say, Come Lord Jesus, come quickly, Amen.","segments":[{"text":"As Christ would have us to be certainly persuaded, That there shall be a Day of Judgment, both to deter all men from sin, and for the greater consolation of the Godly in their Adversity;","proofs":["2 Peter 3:11","2 Peter 3:14","2 Corinthians 5:10–11","2 Thessalonians 1:5–7","Luke 21:27–28","Romans 8:23–25"],"refs":[{"printed":"2 Peter 3:11","osis":["2Pet.3.11"]},{"printed":"2 Peter 3:14","osis":["2Pet.3.14"]},{"printed":"2 Corinthians 5:10–11","osis":["2Cor.5.10-2Cor.5.11"]},{"printed":"2 Thessalonians 1:5–7","osis":["2Thess.1.5-2Thess.1.7"]},{"printed":"Luke 21:27–28","osis":["Luke.21.27-Luke.21.28"]},{"printed":"Romans 8:23–25","osis":["Rom.8.23-Rom.8.25"]}],"note":null},{"text":"so, will he have that Day unknown to men, that they may shake off all carnal Security, and be always watchful, because they know not at what hour the Lord will come; and, may be ever prepared to say, Come Lord Jesus, come quickly, Amen.","proofs":["Matthew 24:36","Matthew 24:42–44","Mark 13:35–37","Luke 12:35–36","Revelation 22:20"],"refs":[{"printed":"Matthew 24:36","osis":["Matt.24.36"]},{"printed":"Matthew 24:42–44","osis":["Matt.24.42-Matt.24.44"]},{"printed":"Mark 13:35–37","osis":["Mark.13.35-Mark.13.37"]},{"printed":"Luke 12:35–36","osis":["Luke.12.35-Luke.12.36"]},{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"relations":{"lbcf1689-modernized":["32.3"],"savoy1658-modernized":["32.3"],"wcf1646":["33.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"be ever","position":null}]},{"source":"savoy1658-modernized","type":"later","segments":[{"text":"Day of","position":null}]}],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"savoy1658","kind":"confession","title":"Savoy Declaration of Faith and Order","short":"Savoy","aliases":["Savoy Declaration"],"authors":["Savoy Assembly"],"tradition":["reformed","congregational"],"language":"en","translation":null,"dates":{"written":1658,"first_published":1658,"adopted":[]},"year":1658,"edition":"John Field’s printing, 1659","source":"https://archive.org/details/bim_early-english-books-1641-1700_a-declaration-of-the-fai_nye-philip_1659","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1677","relation":"revised-by"},{"document":"lbcf1689","relation":"revised-by"},{"document":"savoy1658-modernized","relation":"same"},{"document":"wcf1646","relation":"revises"}],"provenance":{"witness":{"title":"A Declaration of the Faith and Order Owned and practiced in the Congregational Churches in England","edition":"John Field’s printing, 1659","published":1659,"place":"London","catalog":["Wing N1487","ESTC R16855"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_a-declaration-of-the-fai_nye-philip_1659","pdf":"https://assets.symbolics.dev/6329df1654f23be1b2f394f500b2d59a264f64be0ad076793abe1d86119ee385/bim_early-english-books-1641-1700_a-declaration-of-the-fai_nye-philip_1659.pdf","sha256":"6329df1654f23be1b2f394f500b2d59a264f64be0ad076793abe1d86119ee385","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_a-declaration-of-the-fai_nye-philip_1659/bim_early-english-books-1641-1700_a-declaration-of-the-fai_nye-philip_1659.pdf"},"transcription":{"from":"eebo-tcp:A52591","checked":[{"against":"https://archive.org/details/creedsplatformso00walk","by":null,"date":null,"scope":"where A52591 is illegible, wanting or misprinted"},{"against":"eebo-tcp:A89790","by":null,"date":null,"scope":"where A52591 is illegible, wanting or misprinted"}]},"license":"public-domain","notes":"Corrected against Walker’s 1893 reprint of the 1658 Field printing, and the printing “for D.L.”, 1659 (Wing N1488). Every departure from A52591, and the policy, is in `confessions/savoy1658/EMENDATIONS.md`. The scan is EEBO’s film of Wing N1487 (“Printed by John Field, and are to be sold by John Allen”, 1659; [30], 64 p., as A52591), at archive.org. Walker’s reprint is a second scan, of a later setting: *The Creeds and Platforms of Congregationalism* (New York, 1893), https://archive.org/details/creedsplatformso00walk (PDF https://archive.org/download/creedsplatformso00walk/creedsplatformso00walk.pdf). Field’s printing of 1658 (Wing N1486) is at https://archive.org/details/bim_early-english-books-1641-1700_a-declaration-of-the-fai_nye-philip_1658."},"chapter_count":33,"paragraph_count":189,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/savoy1658","chapters":[{"number":1,"title":"Of the holy Scripture","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"Although the Light of Nature, and the Works of Creation and Providence, do so far manifest the Goodness, Wisdom and Power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation: Therefore it pleased the Lord at sundry times, and in divers maners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the holy Scripture to be most necessary; those former ways of Gods revealing his Will unto his people, being now ceased.","segments":[{"text":"Although the Light of Nature, and the Works of Creation and Providence, do so far manifest the Goodness, Wisdom and Power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation: Therefore it pleased the Lord at sundry times, and in divers maners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the holy Scripture to be most necessary; those former ways of Gods revealing his Will unto his people, being now ceased.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.1"],"lbcf1689":["1.1"],"savoy1658-modernized":["1.1"],"wcf1646":["1.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of","position":5},{"text":"s","position":23}]},{"source":"lbcf1677","type":"later","segments":[{"text":"of","position":5},{"text":"s","position":23}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament; which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, The Epistle of Jude, The Revelation. All which are given by the inspiration of God to be the Rule of Faith and Life.","segments":[{"text":"Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament; which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, The Epistle of Jude, The Revelation. All which are given by the inspiration of God to be the Rule of Faith and Life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.2"],"lbcf1689":["1.2"],"savoy1658-modernized":["1.2"],"wcf1646":["1.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"to","position":2},{"text":"to","position":3}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"1","position":1},{"text":"2","position":1},{"text":"1","position":2},{"text":"2","position":2},{"text":"1","position":3},{"text":"2","position":3},{"text":"1","position":4},{"text":"2","position":4},{"text":"1","position":5},{"text":"2","position":5},{"text":"1","position":6},{"text":"2","position":6},{"text":"the","position":13}]},{"source":"lbcf1677","type":"later","segments":[{"text":"to","position":2},{"text":"to","position":3}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other humane writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other humane writings.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.3"],"lbcf1689":["1.3"],"savoy1658-modernized":["1.3"],"wcf1646":["1.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in","position":4},{"text":"then","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"then","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in","position":4}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the Testimony of any man or Church; but wholly upon God (who is Truth it self) the Author thereof; and therefore it is to be received, because it is the Word of God.","segments":[{"text":"The Authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the Testimony of any man or Church; but wholly upon God (who is Truth it self) the Author thereof; and therefore it is to be received, because it is the Word of God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.4"],"lbcf1689":["1.4"],"savoy1658-modernized":["1.4"],"wcf1646":["1.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"and obeyed,","position":null},{"text":"and","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and obeyed,","position":null},{"text":"and","position":2}]}],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the Testimony of the Church, to an high and reverent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God) the full discovery it makes of the onely way of Mans Salvation, the many other incomparable excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God; Yet notwithstanding, our full perswasion and assurance of the infallible Truth and Divine Authority thereof, is from the inward work of the holy Spirit, bearing witness by and with the Word in our hearts.","segments":[{"text":"We may be moved and induced by the Testimony of the Church, to an high and reverent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God) the full discovery it makes of the onely way of Mans Salvation, the many other incomparable excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God; Yet notwithstanding, our full perswasion and assurance of the infallible Truth and Divine Authority thereof, is from the inward work of the holy Spirit, bearing witness by and with the Word in our hearts.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.5"],"lbcf1689":["1.5"],"savoy1658-modernized":["1.5"],"wcf1646":["1.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":16},{"text":"the","position":18}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":16},{"text":"the","position":18}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Counsel of God concerning all things necessary for his own Glory, mans Salvation, Faith and Life, is either expresly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: And that there are some circumstances concerning the Worship of God and Government of the Church, common to humane actions and Societies, which are to be ordered by the Light of Nature and Christian prudence, according to the general Rules of the Word, which are always to be observed.","segments":[{"text":"The whole Counsel of God concerning all things necessary for his own Glory, mans Salvation, Faith and Life, is either expresly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: And that there are some circumstances concerning the Worship of God and Government of the Church, common to humane actions and Societies, which are to be ordered by the Light of Nature and Christian prudence, according to the general Rules of the Word, which are always to be observed.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.6"],"lbcf1689":["1.6"],"savoy1658-modernized":["1.6"],"wcf1646":["1.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in Scripture,","position":null},{"text":"by good and necessary consequence may be deduced from","position":null},{"text":"s","position":14}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in Scripture,","position":null},{"text":"by good and necessary consequence may be deduced from","position":null},{"text":"s","position":14}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not onely the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not onely the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.7"],"lbcf1689":["1.7"],"savoy1658-modernized":["1.7"],"wcf1646":["1.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":5},{"text":"unto","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":5},{"text":"unto","position":2}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew (which was the Native Language of the People of God of old) and the New Testament in Greek (which at the time of writing of it was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentical; so as in all Controversies of Religion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable maner, and through patience and comfort of the Scriptures may have hope.","segments":[{"text":"The Old Testament in Hebrew (which was the Native Language of the People of God of old) and the New Testament in Greek (which at the time of writing of it was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentical; so as in all Controversies of Religion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable maner, and through patience and comfort of the Scriptures may have hope.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.8"],"lbcf1689":["1.8"],"savoy1658-modernized":["1.8"],"wcf1646":["1.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"have","position":2}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture, is the Scripture it self; And therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture, is the Scripture it self; And therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.9"],"lbcf1689":["1.9"],"savoy1658-modernized":["1.9"],"wcf1646":["1.9"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"and known","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and known","position":null}]}],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The Supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Councels, Opinions of ancient Writers, Doctrines of men and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our Faith is finally resolved.","segments":[{"text":"The Supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Councels, Opinions of ancient Writers, Doctrines of men and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our Faith is finally resolved.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["1.10"],"lbcf1689":["1.10"],"savoy1658-modernized":["1.10"],"wcf1646":["1.10"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"c","position":4}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Scripture delivered by the","position":null},{"text":"into which","position":null},{"text":"so delivered, our Faith is finally resolved.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"c","position":5}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God and of the holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"There is but one onely living and true God; who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal, most just and terrible in his Judgements, hating all sin, and who will by no means clear the guilty.","segments":[{"text":"There is but one onely living and true God; who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal, most just and terrible in his Judgements, hating all sin, and who will by no means clear the guilty.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["2.1"],"lbcf1689":["2.1"],"savoy1658-modernized":["2.1"],"wcf1646":["2.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"There","position":null},{"text":"who","position":1},{"text":"most wise,","position":null},{"text":"who","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"There","position":null},{"text":"who","position":1},{"text":"most wise,","position":null}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God hath all Life, Glory, Goodness, Blessedness, in, and of himself; and is alone, in, and unto himself, All-sufficient, not standing in need of any Creatures which he hath made, nor deriving any glory from them, but onely manifesting his own glory in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and hath most Soveraign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth: In his sight all things are open and manifest, his Knowledge is infinite, infallible, and independent upon the Creature, so as nothing is to him contingent or uncertain. He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or Obedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them.","segments":[{"text":"God hath all Life, Glory, Goodness, Blessedness, in, and of himself; and is alone, in, and unto himself, All-sufficient, not standing in need of any Creatures which he hath made, nor deriving any glory from them, but onely manifesting his own glory in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and hath most Soveraign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth: In his sight all things are open and manifest, his Knowledge is infinite, infallible, and independent upon the Creature, so as nothing is to him contingent or uncertain. He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or Obedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["2.2"],"lbcf1689":["2.2"],"savoy1658-modernized":["2.2"],"wcf1646":["2.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"hath","position":1},{"text":"and","position":2},{"text":"s","position":12},{"text":"them,","position":2},{"text":"and every other Creature,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"as Creatures, they owe unto the Creator, and whatever","position":null},{"text":"further","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"hath","position":1},{"text":"and","position":2},{"text":"s","position":12},{"text":"them,","position":2},{"text":"s","position":33},{"text":"and every other Creature,","position":null}]}],"page":null,"leaf":null},{"id":"2.3","chapter":2,"number":3,"text":"In the Unity of the God-head there be three Persons, of one Substance, Power, and Eternity, God the Father, God the Son, and God the holy Ghost: The Father is of none, neither begotten, nor proceeding; The Son is eternally begotten of the Father; The holy Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable Dependence upon him.","segments":[{"text":"In the Unity of the God-head there be three Persons, of one Substance, Power, and Eternity, God the Father, God the Son, and God the holy Ghost: The Father is of none, neither begotten, nor proceeding; The Son is eternally begotten of the Father; The holy Ghost eternally proceeding from the Father and the Son. 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sin.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["6.5"],"lbcf1689":["6.5"],"savoy1658-modernized":["6.5"],"wcf1646":["6.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"all","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"all","position":null}]}],"page":null,"leaf":null},{"id":"6.6","chapter":6,"number":6,"text":"Every sin, both original and actual, being a transgression of the righteous Law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal and eternal.","segments":[{"text":"Every sin, both original and actual, being a transgression of the righteous Law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries 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Covenant.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["7.1"],"lbcf1689":["7.1"],"savoy1658-modernized":["7.1"],"wcf1646":["7.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"attained the reward","position":null},{"text":"life,","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"The first Covenant made with man, was a Covenant of Works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.","segments":[{"text":"The first Covenant made with man, was a Covenant of Works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["7.2"],"wcf1646":["7.2"]},"diffs":[],"page":null,"leaf":null},{"id":"7.3","chapter":7,"number":3,"text":"Man by his fall having made himself uncapable of life by that Covenant, the Lord was pleased to make a second, commonly called the Covenant of Grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his holy Spirit, to make them willing and able to believe.","segments":[{"text":"Man by his fall having made himself uncapable of life by that Covenant, the Lord was pleased to make a second, commonly called the Covenant of Grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his holy Spirit, to make them willing and able to believe.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["7.2"],"lbcf1689":["7.2"],"savoy1658-modernized":["7.3"],"wcf1646":["7.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"having made himself uncapable of life by that 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between God and Man; the Prophet, Priest, and King, the Head and Savior of his Church, the Heir of all things, and Judge of the World; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","segments":[{"text":"It pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his onely begotten Son, according to a Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King, the Head and Savior of his Church, the Heir of all things, and Judge of the World; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["8.1"],"lbcf1689":["8.1"],"savoy1658-modernized":["8.1"],"wcf1646":["8.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"a","position":6},{"text":"the","position":5}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"according to a Covenant made between them both,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"a","position":6},{"text":"the","position":5}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him Mans nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance: So that two whole perfect and distinct natures, the Godhead and the Manhood, were inseparably joyned together in one Person, without conversion, composition, or confusion; which Person is very God and very Man, yet one Christ, the onely Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him Mans nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance: So that two whole perfect and distinct natures, the Godhead and the Manhood, were inseparably joyned together in one Person, without conversion, composition, or confusion; which Person is very God and very Man, yet one Christ, the onely Mediator between God and 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Wisdom and Knowledge, in whom it pleased the Father that all fulness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was thereunto called by his Father, who also put all Power and Judgement into his hand, and gave him Commandment to execute the same.","segments":[{"text":"The Lord Jesus in his Humane nature, thus united to the Divine in the Person of the Son, was sanctified and anointed with the holy Spirit above measure, having in him all the treasures of Wisdom and Knowledge, in whom it pleased the Father that all fulness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was thereunto called by his Father, who also put all Power and Judgement into his hand, 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in his body, was crucified, and died, was buried, and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same Body in which he suffered, with which also he ascended into Heaven, and there sitteth at the right hand of his Father, making intercession, and shall return to judge Men and Angels at the end of the world.","segments":[{"text":"This Office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have born and suffered, being made sin and a curse for us, enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died, was buried, and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same Body in which he suffered, with which also he ascended into Heaven, and there sitteth at the right hand of his Father, making intercession, and shall return to judge Men and Angels at the end of the world.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["8.4"],"lbcf1689":["8.4"],"savoy1658-modernized":["8.4"],"wcf1646":["8.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"torments immediately from God","position":null},{"text":"was buried,","position":null},{"text":"under","position":4},{"text":"power","position":null},{"text":"death,","position":null},{"text":"also he","position":null},{"text":"at","position":4}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and underwent the punishment due to us, which we should have born and suffered, being made sin and a curse for us, enduring","position":null},{"text":"from God","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"torments immediately from God","position":null},{"text":"was 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him.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["8.5"],"lbcf1689":["8.5"],"savoy1658-modernized":["8.5"],"wcf1646":["8.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"not onely reconciliation, but","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"God,","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"not onely reconciliation, but","position":null}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the work of Redemption was not actually wrought by Christ, till after his Incarnation; yet the vertue, efficacy and benefits thereof were communicated to the Elect in all ages successively from the beginning of the world, in and by those Promises, Types and Sacrifices, wherein he was revealed and signified to be the Seed of the Woman, which should bruise the Serpents head, and the Lamb slain from the beginning of the world, being yesterday and to day the same, and for ever.","segments":[{"text":"Although the work of Redemption was not actually wrought by Christ, till after his Incarnation; yet the vertue, efficacy and benefits thereof were communicated to the Elect in all ages successively from the beginning of the world, in and by those Promises, Types and Sacrifices, wherein he was revealed and signified to be the Seed of the Woman, which should bruise the Serpents head, and the Lamb slain from the beginning of the world, being yesterday and to day the same, and for ever.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["8.6"],"lbcf1689":["8.6"],"savoy1658-modernized":["8.6"],"wcf1646":["8.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"work","position":null},{"text":"wrought","position":null},{"text":"s","position":4},{"text":"were","position":null},{"text":"beginning","position":2},{"text":"the 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Nature,","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["8.7"],"lbcf1689":["8.7"],"savoy1658-modernized":["8.7"],"wcf1646":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ hath purchased Redemption, he doth certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them in and by the Word, the mysteries of salvation, effectually perswading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his almighty Power and Wisdom, and in such maner and ways as are most consonant to his wonderful and unsearchable dispensation.","segments":[{"text":"To all those for whom Christ hath purchased Redemption, he doth certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them in and by the Word, the mysteries of salvation, effectually perswading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his almighty Power and Wisdom, and in such maner and ways as are most consonant to his wonderful and unsearchable dispensation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["8.8"],"lbcf1689":["8.8"],"savoy1658-modernized":["8.8"],"wcf1646":["8.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"purchased","position":null},{"text":"and","position":3},{"text":"mysteries","position":null},{"text":"effectually","position":2},{"text":"by his Spirit","position":null},{"text":"and","position":6},{"text":"and","position":9}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and","position":9}]},{"source":"lbcf1677","type":"later","segments":[{"text":"purchased","position":null},{"text":"and","position":3},{"text":"mysteries","position":null},{"text":"effectually","position":2},{"text":"by his 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lost all ability of will to any spiritual good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["9.3"],"lbcf1689":["9.3"],"savoy1658-modernized":["9.3"],"wcf1646":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone inables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly nor onely will that which is good, but doth also will that which is evil.","segments":[{"text":"When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone inables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly nor onely will that which is good, but doth also will that which is evil.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["9.4"],"lbcf1689":["9.4"],"savoy1658-modernized":["9.4"],"wcf1646":["9.4"]},"diffs":[],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The will of Man is made perfectly and immutably free to good alone in the state of Glory onely.","segments":[{"text":"The will of Man is made perfectly and immutably free to good alone in the state of Glory 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pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, inlightning their mindes spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh, renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his grace.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["10.1"],"lbcf1689":["10.1"],"savoy1658-modernized":["10.1"],"wcf1646":["10.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"All","position":null},{"text":"and those onely,","position":null},{"text":"in","position":5}]},{"source":"lbcf1677","type":"later","segments":[{"text":"All","position":null},{"text":"and those 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is","position":null}]}],"page":null,"leaf":null},{"id":"11.3","chapter":11,"number":3,"text":"Christ by his Obedience and Death did fully discharge the Debt of all those that are justified, and did by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to Gods Justice in their behalf: Yet in as much as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is onely of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.","segments":[{"text":"Christ by his Obedience and Death did fully discharge the Debt of all those that are justified, and did by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to Gods Justice in their behalf: Yet in as much as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is onely of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["11.3"],"lbcf1689":["11.3"],"savoy1658-modernized":["11.3"],"wcf1646":["11.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them,","position":null},{"text":"Gods","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in as much","position":null}]}],"page":null,"leaf":null},{"id":"11.4","chapter":11,"number":4,"text":"God did from all eternity decree to justifie all the Elect, and Christ did in the fulness of time die for their sins, and rise again for their justification: 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Salvation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["12.1"],"lbcf1689":["12.1"],"savoy1658-modernized":["12.1"],"wcf1646":["12.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"th","position":3},{"text":"the","position":5}]},{"source":"lbcf1677","type":"later","segments":[{"text":"th","position":3},{"text":"the","position":5}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the vertue of Christs death and resurrection, are also further sanctified really and personally through the same vertue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakned and mortified, and they more and more quickned, and strengthned in all saving graces, to the practice 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Lord.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["13.1"],"lbcf1689":["13.1"],"savoy1658-modernized":["13.1"],"wcf1646":["13.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"that","position":null},{"text":"u","position":6}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"that","position":null},{"text":"united to Christ,","position":null},{"text":"are also further sanctified really and personally through the same vertue,","position":null},{"text":"all","position":6}]},{"source":"lbcf1677","type":"later","segments":[{"text":"that","position":null},{"text":"u","position":6}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout in the whole man, yet imperfect in this life, there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcileable war, the flesh lusting against the spirit, and the spirit against the flesh.","segments":[{"text":"This 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times assailed and weakned, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our Faith.","segments":[{"text":"This Faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kinde or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakned, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our Faith.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["14.3"],"lbcf1689":["14.3"],"savoy1658-modernized":["14.3"],"wcf1646":["14.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"although it be","position":null},{"text":"and may be","position":null},{"text":"yet it is in the least degree of it different in the kinde or 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well-pleasing","position":null},{"text":"things.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Ghost","position":null},{"text":"self-abhorrency,","position":null}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty to repent of his particular known sins particularly.","segments":[{"text":"As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty to repent of his particular known sins particularly.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["15.4"],"lbcf1689":["15.4"],"savoy1658-modernized":["15.4"],"wcf1646":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"As","position":null},{"text":"continued 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as God hath commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blinde zeal, or upon any pretence of good intentions.","segments":[{"text":"Good works are onely such as God hath commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blinde zeal, or upon any pretence of good intentions.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.1"],"lbcf1689":["16.1"],"savoy1658-modernized":["16.1"],"wcf1646":["16.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":8}]}],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good Works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulness, strengthen their assurance, edifie their Brethren, adorn the profession of the Gospel, stop the mouthes of the adversaries, and glorifie God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.","segments":[{"text":"These good Works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulness, strengthen their assurance, edifie their Brethren, adorn the profession of the Gospel, stop the mouthes of the adversaries, and glorifie God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.2"],"lbcf1689":["16.2"],"savoy1658-modernized":["16.2"],"wcf1646":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them to will and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.","segments":[{"text":"Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them to will and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.3"],"lbcf1689":["16.3"],"savoy1658-modernized":["16.3"],"wcf1646":["16.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"required","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"required","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more then God requires, as that they fall short of much, which in duty they are bound to do.","segments":[{"text":"They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more then God requires, as that they fall short of much, which in duty they are bound to do.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.4"],"lbcf1689":["16.4"],"savoy1658-modernized":["16.4"],"wcf1646":["16.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"then","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"e","position":16}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgement.","segments":[{"text":"We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgement.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.5"],"lbcf1689":["16.5"],"savoy1658-modernized":["16.5"],"wcf1646":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly unblameable and unreproveable in Gods sight, but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.","segments":[{"text":"Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly unblameable and unreproveable in Gods sight, but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.6"],"lbcf1689":["16.6"],"savoy1658-modernized":["16.6"],"wcf1646":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by Faith, nor are done in a right maner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto God.","segments":[{"text":"Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by Faith, nor are done in a right maner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["16.7"],"lbcf1689":["16.7"],"savoy1658-modernized":["16.7"],"wcf1646":["16.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"to","position":2},{"text":"therefore","position":null},{"text":"unto","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"to","position":2},{"text":"a","position":9},{"text":"n","position":21}]},{"source":"lbcf1677","type":"later","segments":[{"text":"to","position":2},{"text":"unto","position":null}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of the Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"They whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.","segments":[{"text":"They whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["17.1"],"lbcf1689":["17.1"],"savoy1658-modernized":["17.1"],"wcf1646":["17.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"They","position":null},{"text":"his","position":1},{"text":"away","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"They","position":null},{"text":"his","position":1},{"text":"away","position":null}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints depends not upon their own free-will, but upon the immutability of the Decree of Election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the Oath of God, the abiding of his Spirit, and of the seed of God within them, and the nature of the Covenant of Grace, from all which ariseth also the certainty and infallibility thereof.","segments":[{"text":"This Perseverance of the Saints depends not upon their own free-will, but upon the immutability of the Decree of Election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the Oath of God, the abiding of his Spirit, and of the seed of God within them, and the nature of the Covenant of Grace, from all which ariseth also the certainty and infallibility thereof.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["17.2"],"lbcf1689":["17.2"],"savoy1658-modernized":["17.2"],"wcf1646":["17.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of","position":9}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"and union with him, the Oath of God,","position":null},{"text":"his","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and of","position":null}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"And though they may through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardned, and their consciences wounded, hurt and scandalize others, and bring temporal judgements upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.","segments":[{"text":"And though they may through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardned, and their consciences wounded, hurt and scandalize others, and bring temporal judgements upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["17.3"],"lbcf1689":["17.3"],"savoy1658-modernized":["17.3"],"wcf1646":["17.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":7},{"text":"are and","position":null},{"text":"kept by the power of God","position":null},{"text":"unto salvation.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"And though","position":null},{"text":"have","position":1},{"text":"impaired,","position":null},{"text":"yet they are and shall be kept by the power of God through faith unto salvation.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":7},{"text":"are and","position":null},{"text":"kept by the power of God","position":null},{"text":"unto salvation.","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the Assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although temporary believers, and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of Grace, and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed.","segments":[{"text":"Although temporary believers, and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of Grace, and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["18.1"],"lbcf1689":["18.1"],"savoy1658-modernized":["18.1"],"wcf1646":["18.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"temporary believers,","position":null}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This certainty is not a bare conjectural and probable perswasion, grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the Gospel, and also upon the inward evidence of those graces unto which promises are made, and on the immediate witness of the Spirit, testifying our Adoption, and as a fruit thereof, leaving the heart more humble and holy.","segments":[{"text":"This certainty is not a bare conjectural and probable perswasion, grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the Gospel, and also upon the inward evidence of those graces unto which promises are made, and on the immediate witness of the Spirit, testifying our Adoption, and as a fruit thereof, leaving the heart more humble and holy.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["18.2"],"lbcf1689":["18.2"],"savoy1658-modernized":["18.2"],"wcf1646":["18.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"immediate witness","position":null},{"text":"testifying our","position":null},{"text":"leaving","position":null},{"text":"more","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"on the blood and righteousness of Christ, revealed in the Gospel, and also","position":null},{"text":"and on","position":null},{"text":"immediate witness","position":null},{"text":"testifying our","position":null},{"text":"and as a fruit thereof, leaving","position":null},{"text":"heart more humble and holy.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"immediate witness","position":null},{"text":"testifying our","position":null},{"text":"leaving","position":null},{"text":"more","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible Assurance doth not so belong to the essence of Faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being inabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of ordinary means attain thereunto: And therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be inlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and chearfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to loosness.","segments":[{"text":"This infallible Assurance doth not so belong to the essence of Faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being inabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of ordinary means attain thereunto: And therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be inlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and chearfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to loosness.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["18.3"],"lbcf1689":["18.3"],"savoy1658-modernized":["18.3"],"wcf1646":["18.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"ordinary","position":2},{"text":"his","position":2},{"text":"Ghost,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"ordinary","position":2},{"text":"his","position":2},{"text":"Ghost,","position":null}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True believers may have the assurance of their salvation divers ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special sin, which woundeth the conscience, and grieveth the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly destitute of that seed of God, and life of Faith, that love of Christ and the Brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair.","segments":[{"text":"True believers may have the assurance of their salvation divers ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special sin, which woundeth the conscience, and grieveth the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly destitute of that seed of God, and life of Faith, that love of Christ and the Brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["18.4"],"lbcf1689":["18.4"],"savoy1658-modernized":["18.4"],"wcf1646":["18.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"neither utterly","position":null},{"text":"that","position":1},{"text":"supported","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"neither","position":null},{"text":"and","position":7}]},{"source":"lbcf1677","type":"later","segments":[{"text":"e","position":19},{"text":"neither utterly","position":null},{"text":"that","position":1},{"text":"supported","position":null}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law of universal obedience written in his heart, and a particular precept of not eating the Fruit of the Tree of Knowledge of good and evil, as a Covenant of Works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience, promised life upon the fulfilling, and threatned death upon the breach of it, and indued him with power and ability to keep it.","segments":[{"text":"God gave to Adam a Law of universal obedience written in his heart, and a particular precept of not eating the Fruit of the Tree of Knowledge of good and evil, as a Covenant of Works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience, promised life upon the fulfilling, and threatned death upon the breach of it, and indued him with power and ability to keep it.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.1"],"lbcf1689":["19.1"],"savoy1658-modernized":["19.1"],"wcf1646":["19.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"as a Covenant of Works,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"of universal obedience written in his heart, and a particular precept of not eating the Fruit of the Tree of Knowledge of good and evil,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"as a Covenant of Works,","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"This Law so written in the heart, continued to be a perfect Rule of righteousness after the fall of man, and was delivered by God upon mount Sinai in ten Commandments, and written in two Tables, the four first Commandments containing our duty towards God, and the other six our duty to man.","segments":[{"text":"This Law so written in the heart, continued to be a perfect Rule of righteousness after the fall of man, and was delivered by God upon mount Sinai in ten Commandments, and written in two Tables, the four first Commandments containing our duty towards God, and the other six our duty to man.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.2"],"lbcf1689":["19.2"],"savoy1658-modernized":["19.2"],"wcf1646":["19.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"This","position":null},{"text":"so","position":null},{"text":"of man,","position":null},{"text":"Commandments","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"so written in the heart,","position":null},{"text":"after the fall of man,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"This","position":null},{"text":"so","position":null},{"text":"of man, and","position":null},{"text":"Commandments","position":2}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Beside this Law commonly called Moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several Typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings and Benefits, and partly holding forth divers Instructions of Moral Duties: All which Ceremonial Laws being appointed onely to the time of Reformation, are by Jesus Christ the true Messiah and onely Law-giver, who was furnished with power from the Father for that end, abrogated and taken away.","segments":[{"text":"Beside this Law commonly called Moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several Typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings and Benefits, and partly holding forth divers Instructions of Moral Duties: All which Ceremonial Laws being appointed onely to the time of Reformation, are by Jesus Christ the true Messiah and onely Law-giver, who was furnished with power from the Father for that end, abrogated and taken away.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.3"],"lbcf1689":["19.3"],"savoy1658-modernized":["19.3"],"wcf1646":["19.3"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"being appointed onely to the time of Reformation,","position":null},{"text":"by Jesus Christ the true Messiah and onely Law-giver, who was furnished with power from the Father for that end,","position":null},{"text":"and taken away.","position":null}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also he gave sundry Judicial Laws, which expired together with the State of that people, not obliging any now by vertue of that Institution, their general equity onely being still of moral use.","segments":[{"text":"To them also he gave sundry Judicial Laws, which expired together with the State of that people, not obliging any now by vertue of that Institution, their general equity onely being still of moral use.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.4"],"lbcf1689":["19.4"],"savoy1658-modernized":["19.4"],"wcf1646":["19.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"still","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"by vertue of that Institution, their","position":null},{"text":"onely being still of moral use.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"still","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law doth for ever binde all, as well justified persons as others, to the obedience thereof; and that not onely in regard of the matter contained in it, but also in respect of the Authority of God the Creator, who gave it: neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.","segments":[{"text":"The Moral Law doth for ever binde all, as well justified persons as others, to the obedience thereof; and that not onely in regard of the matter contained in it, but also in respect of the Authority of God the Creator, who gave it: neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.5"],"lbcf1689":["19.5"],"savoy1658-modernized":["19.5"],"wcf1646":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the Will of God, and their duty, it directs and bindes them to walk accordingly, discovering also the sinful pollutions of their nature, hearts and lives, so as examining themselves thereby, they may come to further conviction of humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatnings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatned in the Law. The promises of it in like maner shew them Gods approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the Law, as a Covenant of Works; so as a mans doing good, and refraining from evil, because the Law incourageth to the one, and deterreth from the other, is no evidence of his being under the Law, and not under Grace.","segments":[{"text":"Although true believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the Will of God, and their duty, it directs and bindes them to walk accordingly, discovering also the sinful pollutions of their nature, hearts and lives, so as examining themselves thereby, they may come to further conviction of humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatnings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatned in the Law. The promises of it in like maner shew them Gods approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the Law, as a Covenant of Works; so as a mans doing good, and refraining from evil, because the Law incourageth to the one, and deterreth from the other, is no evidence of his being under the Law, and not under Grace.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.6"],"lbcf1689":["19.6"],"savoy1658-modernized":["19.6"],"wcf1646":["19.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"threatned in the Law. The","position":null},{"text":"in like maner","position":null},{"text":"al","position":4},{"text":"a","position":58}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"threatned in the Law.","position":null},{"text":"in like maner","position":null},{"text":"al","position":4},{"text":"a","position":58}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and inabling the will of man to do that freely and chearfully, which the will of God revealed in the Law required to be done.","segments":[{"text":"Neither are the forementioned uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and inabling the will of man to do that freely and chearfully, which the will of God revealed in the Law required to be done.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["19.7"],"lbcf1689":["19.7"],"savoy1658-modernized":["19.7"],"wcf1646":["19.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"d","position":9}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"d","position":9}]},{"source":"lbcf1677","type":"later","segments":[{"text":"d","position":9}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of the Gospel, and of the extent of the Grace thereof","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Covenant of Works being broken by sin, and made unprofitable unto life, God was pleased to give unto the Elect the promise of Christ, the seed of the Woman, as the means of calling them, and begetting in them Faith and Repentance: In this promise, the Gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.","segments":[{"text":"The Covenant of Works being broken by sin, and made unprofitable unto life, God was pleased to give unto the Elect the promise of Christ, the seed of the Woman, as the means of calling them, and begetting in them Faith and Repentance: In this promise, the Gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["20.1"],"lbcf1689":["20.1"],"savoy1658-modernized":["20.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto the Elect","position":null},{"text":"them,","position":null},{"text":"was","position":3}]},{"source":"lbcf1677","type":"later","segments":[{"text":"unto the Elect","position":null},{"text":"them,","position":null},{"text":"was","position":3}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"This promise of Christ, and salvation by him, is revealed onely in and by the Word of God, neither do the works of Creation or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the Promise or Gospel, should be inabled thereby to attain saving Faith or Repentance.","segments":[{"text":"This promise of Christ, and salvation by him, is revealed onely in and by the Word of God, neither do the works of Creation or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the Promise or Gospel, should be inabled thereby to attain saving Faith or Repentance.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["20.2"],"lbcf1689":["20.2"],"savoy1658-modernized":["20.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in and","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in and","position":null}]}],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"The revelation of the Gospel unto sinners made in divers times, and by sundry parts, with the addition of Promises and Precepts for the obedience required therein, as to the Nations and persons to whom it is granted, is meerly of the Soveraign will and good pleasure of God, not being annexed by vertue of any promise to the due improvement of mens natural abilities, by vertue of common light received without it, which none ever did make, or can so do: And therefore in all ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the extent or straitning of it, in great variety, according to the Counsel of the Will of God.","segments":[{"text":"The revelation of the Gospel unto sinners made in divers times, and by sundry parts, with the addition of Promises and Precepts for the obedience required therein, as to the Nations and persons to whom it is granted, is meerly of the Soveraign will and good pleasure of God, not being annexed by vertue of any promise to the due improvement of mens natural abilities, by vertue of common light received without it, which none ever did make, or can so do: And therefore in all ages the Preaching of the Gospel hath been granted unto Persons and Nations, as to the extent or straitning of it, in great variety, according to the Counsel of the Will of God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["20.3"],"lbcf1689":["20.3"],"savoy1658-modernized":["20.3"]},"diffs":[{"source":"lbcf1677","type":"later","segments":[{"text":"s","position":29}]}],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"Although the Gospel be the onely outward means of revealing Christ and saving Grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickned or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.","segments":[{"text":"Although the Gospel be the onely outward means of revealing Christ and saving Grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickned or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["20.4"],"lbcf1689":["20.4"],"savoy1658-modernized":["20.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"irresistible","position":null},{"text":"Ghost","position":null},{"text":"are sufficient for","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"irresistible","position":null},{"text":"Ghost","position":null},{"text":"are sufficient for","position":null}]}],"page":null,"leaf":null}]},{"number":21,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childe-like love and willing minde: All which were common also to Believers under the Law, for the substance of them; but under the New Testament the liberty of Christians: is further inlarged in their freedom from the yoak of the Ceremonial Law, the whole Legal administration of the Covenant of Grace, to which the Jewish Church was subjected, and in greater boldness of access to the throne of Grace, and in fuller communications of the free Spirit of God, then Believers under the Law did ordinarily partake of.","segments":[{"text":"The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childe-like love and willing minde: All which were common also to Believers under the Law, for the substance of them; but under the New Testament the liberty of Christians: is further inlarged in their freedom from the yoak of the Ceremonial Law, the whole Legal administration of the Covenant of Grace, to which the Jewish Church was subjected, and in greater boldness of access to the throne of Grace, and in fuller communications of the free Spirit of God, then Believers under the Law did ordinarily partake of.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["21.1"],"lbcf1689":["21.1"],"savoy1658-modernized":["21.1"],"wcf1646":["20.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the whole Legal administration of the Covenant of Grace,","position":null},{"text":"then","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"rigor and","position":null},{"text":"fear and","position":null},{"text":"for the substance of them;","position":null},{"text":"the whole Legal administration of the Covenant of Grace,","position":null},{"text":"then","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the whole Legal administration of the Covenant of Grace,","position":null}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it; so that to believe such Doctrines, or to obey such Commands out of conscience, is to betray true Liberty of Conscience; and the requiring of an implicit faith, and an absolute and blinde obedience, is to destroy Liberty of Conscience, and Reason also.","segments":[{"text":"God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it; so that to believe such Doctrines, or to obey such Commands out of conscience, is to betray true Liberty of Conscience; and the requiring of an implicit faith, and an absolute and blinde obedience, is to destroy Liberty of Conscience, and Reason also.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["21.2"],"lbcf1689":["21.2"],"savoy1658-modernized":["21.2"],"wcf1646":["20.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"to","position":3},{"text":"an","position":9}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"not contained in","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"to","position":3},{"text":"an","position":9}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"They who upon pretence of Christian Liberty do practice any sin, or cherish any lust, as they do thereby pervert the main designe of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.","segments":[{"text":"They who upon pretence of Christian Liberty do practice any sin, or cherish any lust, as they do thereby pervert the main designe of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["21.3"],"lbcf1689":["21.3"],"savoy1658-modernized":["21.3"],"wcf1646":["20.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"life.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"as they","position":null},{"text":"pervert the main designe of the Grace of the Gospel to their own destruction; so they wholly","position":null}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of religious Worship, and the Sabbath-day","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might: But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the holy Scripture.","segments":[{"text":"The light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might: But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the holy Scripture.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.1"],"lbcf1689":["22.1"],"savoy1658-modernized":["22.1"],"wcf1646":["21.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"just,","position":null},{"text":"all","position":5},{"text":"s","position":25}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"Religious Worship is to be given to God the Father, Son, and holy Ghost, and to him alone; not to Angels, Saints, or any other Creatures, and since the Fall, not without a Mediator, nor in the mediation of any other but of Christ alone.","segments":[{"text":"Religious Worship is to be given to God the Father, Son, and holy Ghost, and to him alone; not to Angels, Saints, or any other Creatures, and since the Fall, not without a Mediator, nor in the mediation of any other but of Christ alone.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.2"],"lbcf1689":["22.2"],"savoy1658-modernized":["22.2"],"wcf1646":["21.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"of","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":7}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"of","position":2}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Prayer with thanksgiving, being one special part of natural worship, is by God required of all men, but that it may be accepted, it is to be made in the name of the Son by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, in a known tongue.","segments":[{"text":"Prayer with thanksgiving, being one special part of natural worship, is by God required of all men, but that it may be accepted, it is to be made in the name of the Son by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, in a known tongue.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.3"],"lbcf1689":["22.3"],"savoy1658-modernized":["22.3"],"wcf1646":["21.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"his","position":1},{"text":"when","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"natural","position":null},{"text":"but","position":null},{"text":"when with others,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"t","position":3},{"text":"his","position":1}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.","segments":[{"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.4"],"lbcf1689":["22.4"],"savoy1658-modernized":["22.4"],"wcf1646":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"The reading of the Scriptures, Preaching, and hearing the word of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn Humiliations, with Fastings and Thanksgiving upon special occasions, are in their several times and seasons to be used in a holy and religious maner.","segments":[{"text":"The reading of the Scriptures, Preaching, and hearing the word of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn Humiliations, with Fastings and Thanksgiving upon special occasions, are in their several times and seasons to be used in a holy and religious maner.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.5"],"lbcf1689":["22.5"],"savoy1658-modernized":["22.5"],"wcf1646":["21.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"singing of","position":null},{"text":"unto God","position":null},{"text":"s","position":14},{"text":"are in their several times and seasons","position":null},{"text":"a","position":29}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed","position":null},{"text":"reverence,","position":null},{"text":"godly fear. Solemn Humiliations,","position":null},{"text":"a","position":29}]},{"source":"lbcf1677","type":"later","segments":[{"text":"singing of","position":null},{"text":"unto God","position":null},{"text":"s","position":14},{"text":"are in their several times and seasons","position":null},{"text":"a","position":29}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"Neither Prayer, nor any other part of religious Worship, is now under the Gospel either tyed unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be worshipped every where in spirit and in truth, as in private families dayly, and in secret each one by himself, so more solemnly in the publique assemblies, which are not carelesly nor wilfully to be neglected, or forsaken, when God by his Word or Providence calleth thereunto.","segments":[{"text":"Neither Prayer, nor any other part of religious Worship, is now under the Gospel either tyed unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be worshipped every where in spirit and in truth, as in private families dayly, and in secret each one by himself, so more solemnly in the publique assemblies, which are not carelesly nor wilfully to be neglected, or forsaken, when God by his Word or Providence calleth thereunto.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.6"],"lbcf1689":["22.6"],"savoy1658-modernized":["22.6"],"wcf1646":["21.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"either","position":2}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"in","position":3},{"text":"n","position":18}]},{"source":"lbcf1677","type":"later","segments":[{"text":"either","position":2}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"As it is of the law of Nature, that in general a proportion of time by Gods appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which in Scripture is called the Lords day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.","segments":[{"text":"As it is of the law of Nature, that in general a proportion of time by Gods appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which in Scripture is called the Lords day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.7"],"lbcf1689":["22.7"],"savoy1658-modernized":["22.7"],"wcf1646":["21.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in Scripture","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"by Gods appointment","position":null},{"text":"by his Word in","position":null},{"text":"the observation of the last day of the week being abolished.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"apart","position":null},{"text":"positive, moral,","position":null},{"text":"in Scripture","position":null}]}],"page":null,"leaf":null},{"id":"22.8","chapter":22,"number":8,"text":"This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not onely observe an holy rest all the day from their own works, words, and thoughts about their worldly imployments and recreations, but also are taken up the whole time in the publique and private exercises of his Worship, and in the duties of Necessity and Mercy.","segments":[{"text":"This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not onely observe an holy rest all the day from their own works, words, and thoughts about their worldly imployments and recreations, but also are taken up the whole time in the publique and private exercises of his Worship, and in the duties of Necessity and Mercy.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["22.8"],"lbcf1689":["22.8"],"savoy1658-modernized":["22.8"],"wcf1646":["21.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"This","position":null},{"text":"i","position":10},{"text":"s","position":10}]},{"source":"lbcf1677","type":"later","segments":[{"text":"This","position":null},{"text":"worldly imployments","position":null}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of lawful Oaths and Vows","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"A Lawful Oath is a part of religious Worship, wherein the person swearing in truth, righteousness and judgement, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falshood of what he sweareth.","segments":[{"text":"A Lawful Oath is a part of religious Worship, wherein the person swearing in truth, righteousness and judgement, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falshood of what he sweareth.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["23.1"],"lbcf1689":["23.1"],"savoy1658-modernized":["23.1"],"wcf1646":["22.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"asserteth or promiseth,","position":null},{"text":"falshood of what he sweareth.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"in truth, righteousness and judgement,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"asserteth or promiseth,","position":null},{"text":"falshood of what he sweareth.","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"The name of God onely is that by which men ought to swear, and therein it is to be used with all holy fear and reverence: Therefore to swear vainly, or rashly, by that glorious or dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken.","segments":[{"text":"The name of God onely is that by which men ought to swear, and therein it is to be used with all holy fear and reverence: Therefore to swear vainly, or rashly, by that glorious or dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["23.2"],"lbcf1689":["23.2"],"savoy1658-modernized":["23.2"],"wcf1646":["22.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"or","position":4},{"text":"s","position":12},{"text":"under the New Testament, as well as under the Old;","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"or","position":4}]},{"source":"lbcf1677","type":"later","segments":[{"text":"or","position":4},{"text":"s","position":12},{"text":"under the New Testament, as well as under the Old;","position":null}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"Whosoever taketh an Oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully perswaded is the truth: neither may any man binde himself by Oath to any thing, but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Authority.","segments":[{"text":"Whosoever taketh an Oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully perswaded is the truth: neither may any man binde himself by Oath to any thing, but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Authority.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["23.3"],"lbcf1689":["23.3"],"savoy1658-modernized":["23.3"],"wcf1646":["22.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is fully perswaded is the truth: neither may any man binde himself by Oath to any thing, but what is good and just, and what he believeth so","position":null},{"text":"and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing","position":null},{"text":"is good and just, being lawfully imposed","position":null},{"text":"Authority.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"warranted by the Word of God,","position":null},{"text":"it is","position":null},{"text":"lawfully","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is fully perswaded is the truth: neither may any man binde himself by Oath to any thing, but what is good and just, and what he believeth so","position":null},{"text":"and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing","position":null},{"text":"is good and just, being lawfully imposed","position":null},{"text":"Authority.","position":null}]}],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation: It cannot oblige to sin, but in any thing not sinful being taken it bindes to performance, although to a mans own hurt; nor is it to be violated, although made to Hereticks or infidels.","segments":[{"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation: It cannot oblige to sin, but in any thing not sinful being taken it bindes to performance, although to a mans own hurt; nor is it to be violated, although made to Hereticks or infidels.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["23.4"],"lbcf1689":["23.4"],"savoy1658-modernized":["23.4"],"wcf1646":["22.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"It cannot oblige to sin, but in any thing not sinful being taken it bindes to performance, although to a mans own hurt; nor is it to be violated, although made to Hereticks or infidels.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"It cannot oblige to sin, but in any thing not sinful being taken it bindes to performance, although to a mans own hurt; nor is it to be violated, although made to Hereticks or infidels.","position":null}]}],"page":null,"leaf":null},{"id":"23.5","chapter":23,"number":5,"text":"A Vow, which is not to be made to any Creature, but God alone, is of the like nature with a promissory Oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.","segments":[{"text":"A Vow, which is not to be made to any Creature, but God alone, is of the like nature with a promissory Oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["23.5"],"lbcf1689":["23.5"],"savoy1658-modernized":["23.5"],"wcf1646":["22.5","22.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of the like nature with a promissory Oath, and ought","position":null},{"text":"with the like","position":1},{"text":"to be performed with the like","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"which is not to be made to any Creature, but God alone,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"of the like nature with a promissory Oath, and ought","position":null},{"text":"with the like","position":1},{"text":"to be performed with the like","position":null}]}],"page":null,"leaf":null},{"id":"23.6","chapter":23,"number":6,"text":"Popish monasticall Vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may intangle himself.","segments":[{"text":"Popish monasticall Vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may intangle himself.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["23.5"],"lbcf1689":["23.5"],"savoy1658-modernized":["23.6"],"wcf1646":["22.7"]},"diffs":[],"page":null,"leaf":null}]},{"number":24,"title":"Of the civil Magistrate","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"God the supreme Lord and King of all the world, hath ordained civil Magistrates to be under him, over the people for his own glory and the publique good; and to this end hath armed them with the power of the sword, for the defence and incouragement of them that do good, and for the punishment of evil doers.","segments":[{"text":"God the supreme Lord and King of all the world, hath ordained civil Magistrates to be under him, over the people for his own glory and the publique good; and to this end hath armed them with the power of the sword, for the defence and incouragement of them that do good, and for the punishment of evil doers.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["24.1"],"lbcf1689":["24.1"],"savoy1658-modernized":["24.1"],"wcf1646":["23.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the","position":8}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"do","position":1}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the","position":8}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"It is lawful for Christians to accept and execute the office of a Magistrate, when called thereunto: in the management whereof, as they ought specially to maintain Justice and Peace, according to the wholsome Laws of each Commonwealth; so for that end they may lawfully now under the new Testament wage war upon just and necessary occasion.","segments":[{"text":"It is lawful for Christians to accept and execute the office of a Magistrate, when called thereunto: in the management whereof, as they ought specially to maintain Justice and Peace, according to the wholsome Laws of each Commonwealth; so for that end they may lawfully now under the new Testament wage war upon just and necessary occasion.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["24.2"],"lbcf1689":["24.2"],"savoy1658-modernized":["24.2"],"wcf1646":["23.2"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"management","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"new Testament","position":null}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"Although the Magistrate is bound to incourage, promote, and protect the professors and profession of the Gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt mindes and conversations do not licentiously publish and divulge Blasphemy and Errors, in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: Yet in such differences about the Doctrines of the Gospel, or ways of the worship of God, as may befal men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the Magistrate under the Gospel to abridge them of their liberty.","segments":[{"text":"Although the Magistrate is bound to incourage, promote, and protect the professors and profession of the Gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt mindes and conversations do not licentiously publish and divulge Blasphemy and Errors, in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: Yet in such differences about the Doctrines of the Gospel, or ways of the worship of God, as may befal men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the Magistrate under the Gospel to abridge them of their liberty.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["24.3"]},"diffs":[],"page":null,"leaf":null},{"id":"24.4","chapter":24,"number":4,"text":"It is the duty of people to pray for Magistrates, to honor their persons, to pay them Tribute and other dues, to obey their lawful commands, and to be subject to their Authority for conscience sake. Infidelity, or difference in religion, doth not make void the Magistrates just and legal Authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, much less hath the Pope any power or Jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their Dominions or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.","segments":[{"text":"It is the duty of people to pray for Magistrates, to honor their persons, to pay them Tribute and other dues, to obey their lawful commands, and to be subject to their Authority for conscience sake. Infidelity, or difference in religion, doth not make void the Magistrates just and legal Authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, much less hath the Pope any power or Jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their Dominions or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["24.4"],"wcf1646":["23.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"or","position":8}]}],"page":null,"leaf":null}]},{"number":25,"title":"Of Marriage","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Marriage is to be between one man and one woman: neither is it lawful for any man to have more then one wife, nor for any woman to have more then one husband at the same time.","segments":[{"text":"Marriage is to be between one man and one woman: neither is it lawful for any man to have more then one wife, nor for any woman to have more then one husband at the same time.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["25.1"],"lbcf1689":["25.1"],"savoy1658-modernized":["25.1"],"wcf1646":["24.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"then","position":1},{"text":"then","position":2}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"Marriage was ordained for the mutual help of husband and wife, for the increase of mankinde with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of husband and wife, for the increase of mankinde with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["25.2"],"lbcf1689":["25.2"],"savoy1658-modernized":["25.2"],"wcf1646":["24.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"of the Church with an holy seed, and","position":null},{"text":"of","position":4}]},{"source":"lbcf1677","type":"later","segments":[{"text":"of the Church with an holy seed, and","position":null}]}],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"It is lawful for all sorts of people to marry, who are able with judgement to give their consent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Reformed Religion, should not marry with Infidels, Papists, or other Idolaters: neither should such as are godly, be unequally yoaked by marrying with such as are wicked in their life, or maintain damnable Heresie.","segments":[{"text":"It is lawful for all sorts of people to marry, who are able with judgement to give their consent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Reformed Religion, should not marry with Infidels, Papists, or other Idolaters: neither should such as are godly, be unequally yoaked by marrying with such as are wicked in their life, or maintain damnable Heresie.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["25.3"],"lbcf1689":["25.3"],"savoy1658-modernized":["25.3"],"wcf1646":["24.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Reformed","position":null},{"text":"Papists,","position":null},{"text":"other","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"it is","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Reformed","position":null},{"text":"Papists,","position":null},{"text":"other","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous Marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.","segments":[{"text":"Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous Marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["25.4"],"lbcf1689":["25.4"],"savoy1658-modernized":["25.4"],"wcf1646":["24.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"s","position":6}]},{"source":"lbcf1677","type":"later","segments":[{"text":"s","position":6}]}],"page":null,"leaf":null}]},{"number":26,"title":"Of the Church","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"The Catholique or Universal Church, which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one under Christ, the Head thereof, and is the Spouse, the Body, the fulness of him that filleth all in all.","segments":[{"text":"The Catholique or Universal Church, which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one under Christ, the Head thereof, and is the Spouse, the Body, the fulness of him that filleth all in all.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.1"],"lbcf1689":["26.1"],"savoy1658-modernized":["26.1"],"wcf1646":["25.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"is","position":1}]},{"source":"lbcf1677","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"The whole body of men throughout the world, professing the faith of the Gospel and obedience unto God by Christ according unto it, not destroying their own profession by any Errors everting the foundation, or unholiness of conversation, are, and may be called the visible Catholique Church of Christ, although as such it is not intrusted with the administration of any Ordinances, or have any officers to rule or govern in, or over the whole Body.","segments":[{"text":"The whole body of men throughout the world, professing the faith of the Gospel and obedience unto God by Christ according unto it, not destroying their own profession by any Errors everting the foundation, or unholiness of conversation, are, and may be called the visible Catholique Church of Christ, although as such it is not intrusted with the administration of any Ordinances, or have any officers to rule or govern in, or over the whole Body.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.2"],"lbcf1689":["26.2"],"savoy1658-modernized":["26.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"The whole body of men","position":null},{"text":"the","position":6},{"text":"Catholique Church","position":null},{"text":"Christ, although as","position":null},{"text":"it is not intrusted with the administration of any Ordinances, or have any officers","position":null},{"text":"rule or govern in, or over the whole Body.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"The whole body of men","position":null},{"text":"the","position":6},{"text":"Catholique Church","position":null},{"text":"Christ, although as","position":null},{"text":"it is not intrusted with the administration of any Ordinances, or have any officers","position":null},{"text":"rule or govern in, or over the whole Body.","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"The purest Churches under heaven are subject both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan: Nevertheless Christ always hath had, and ever shall have a visible Kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.","segments":[{"text":"The purest Churches under heaven are subject both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan: Nevertheless Christ always hath had, and ever shall have a visible Kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.3"],"lbcf1689":["26.3"],"savoy1658-modernized":["26.3"],"wcf1646":["25.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"both","position":null},{"text":"visible","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ always hath had, and ever","position":null},{"text":"have","position":2},{"text":"visible Kingdom in this world,","position":null},{"text":"the end thereof, of such as believe in him, and make profession of","position":null},{"text":"name.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"both","position":null},{"text":"e","position":11},{"text":"visible","position":null}]}],"page":null,"leaf":null},{"id":"26.4","chapter":26,"number":4,"text":"There is no other Head of the Church but the Lord Jesus Christ, nor can the Pope of Rome in any sense be Head thereof; but it is that Antichrist, that man of sin, and son of perdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.","segments":[{"text":"There is no other Head of the Church but the Lord Jesus Christ, nor can the Pope of Rome in any sense be Head thereof; but it is that Antichrist, that man of sin, and son of perdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.4"],"lbcf1689":["26.4"],"savoy1658-modernized":["26.4"],"wcf1646":["25.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"There is no other Head of the Church but","position":null},{"text":"nor","position":null},{"text":"it","position":1}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"it","position":1},{"text":"whom the Lord shall destroy with the brightness of his coming.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"There is no other Head of the Church but","position":null},{"text":"nor","position":null},{"text":"it","position":1}]}],"page":null,"leaf":null},{"id":"26.5","chapter":26,"number":5,"text":"As the Lord in his care and love towards his Church, hath in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own Glory: so according to his promise, we expect that in the latter days, Antichrist being destroyed, the Jews called, and the adversaries of the Kingdom of his dear Son broken, the Churches of Christ being inlarged and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition then they have enjoyed.","segments":[{"text":"As the Lord in his care and love towards his Church, hath in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own Glory: so according to his promise, we expect that in the latter days, Antichrist being destroyed, the Jews called, and the adversaries of the Kingdom of his dear Son broken, the Churches of Christ being inlarged and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition then they have enjoyed.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["26.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":27,"title":"Of the Communion of Saints","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"All Saints that are united to Jesus Christ their Head by his Spirit and Faith, although they are not made thereby one person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory: and being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, publique and private, as do conduce to their mutual good, both in the inward and outward Man.","segments":[{"text":"All Saints that are united to Jesus Christ their Head by his Spirit and Faith, although they are not made thereby one person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory: and being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, publique and private, as do conduce to their mutual good, both in the inward and outward Man.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["27.1"],"lbcf1689":["27.1"],"savoy1658-modernized":["27.1"],"wcf1646":["26.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"although they are not made thereby one person with him,","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"All Saints are bound to maintain an holy fellowship and communion in the Worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet as God offereth opportunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.","segments":[{"text":"All Saints are bound to maintain an holy fellowship and communion in the Worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet as God offereth opportunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["27.2"],"lbcf1689":["27.2"],"savoy1658-modernized":["27.2"],"wcf1646":["26.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"All","position":null},{"text":"unto","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"All","position":null},{"text":"though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"All","position":null},{"text":"unto","position":null}]}],"page":null,"leaf":null}]},{"number":28,"title":"Of the Sacraments","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Sacraments are holy Signs and Seals of the Covenant of Grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his Word.","segments":[{"text":"Sacraments are holy Signs and Seals of the Covenant of Grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his Word.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["28.1"],"wcf1646":["27.1"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ,","position":1},{"text":"him","position":1},{"text":"us","position":null}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"There is in every Sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other.","segments":[{"text":"There is in every Sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["28.2"],"wcf1646":["27.2"]},"diffs":[],"page":null,"leaf":null},{"id":"28.3","chapter":28,"number":3,"text":"The grace which is exhibited in or by the Sacraments rightly used, is not conferred by any power in them, neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a Precept authorizing the use thereof, a Promise of benefit to worthy receivers.","segments":[{"text":"The grace which is exhibited in or by the Sacraments rightly used, is not conferred by any power in them, neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a Precept authorizing the use thereof, a Promise of benefit to worthy receivers.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["28.3"],"wcf1646":["27.3"]},"diffs":[],"page":null,"leaf":null},{"id":"28.4","chapter":28,"number":4,"text":"There be onely two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Lords Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called.","segments":[{"text":"There be onely two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Lords Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["28.4"],"wcf1646":["27.4"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Lords","position":null},{"text":"called.","position":null}]}],"page":null,"leaf":null},{"id":"28.5","chapter":28,"number":5,"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New.","segments":[{"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the 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continued in his Church until the end of the world.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["29.1"],"lbcf1689":["29.1"],"savoy1658-modernized":["29.1"],"wcf1646":["28.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"a Sacrament","position":null},{"text":"and seal of the Covenant of Grace,","position":null},{"text":"ingraffing into Christ,","position":null},{"text":"regeneration,","position":null},{"text":"which Ordinance is by Christs own appointment to be continued in his Church until the end of the world.","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"to be unto","position":null},{"text":"Ordinance","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"a Sacrament","position":null},{"text":"and seal of the Covenant of Grace,","position":null},{"text":"ingraffing into Christ,","position":null},{"text":"regeneration,","position":null},{"text":"which Ordinance is by Christs own appointment to be continued in his Church until the end of the world.","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"The outward Element to be used in this Ordinance, is Water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the holy Ghost, by a Minister of the Gospel lawfully called.","segments":[{"text":"The outward Element to be used in this Ordinance, is Water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the holy Ghost, by a Minister of the Gospel lawfully called.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["29.3"],"lbcf1689":["29.3"],"savoy1658-modernized":["29.2"],"wcf1646":["28.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"wherewith","position":null},{"text":"Ghost, by a Minister of the Gospel lawfully 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regenerated.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["29.5"],"wcf1646":["28.5"]},"diffs":[],"page":null,"leaf":null},{"id":"29.6","chapter":29,"number":6,"text":"The efficacy of Baptism is not tied to that moment of time wherein it is administered, yet notwithstanding, by the right use of this Ordinance, the grace promised is not onely offered, but really exhibited and conferred by the holy Ghost to such (whether of age, or infants) as that grace belongeth unto, according to the counsel of Gods own Will in his appointed time.","segments":[{"text":"The efficacy of Baptism is not tied to that moment of time wherein it is administered, yet notwithstanding, by the right use of this Ordinance, the grace promised is not onely offered, but really exhibited and conferred by the holy Ghost to such (whether of age, or infants) as that grace belongeth unto, according to the counsel of Gods own Will in his appointed time.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["29.6"],"wcf1646":["28.6"]},"diffs":[],"page":null,"leaf":null},{"id":"29.7","chapter":29,"number":7,"text":"Baptism is but once to be administered to any person.","segments":[{"text":"Baptism is but once to be administered to any person.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["29.7"]},"diffs":[],"page":null,"leaf":null}]},{"number":30,"title":"Of the Lords Supper","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"Our Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and shewing forth of the Sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment, and growth in him, their further ingagement in and to all duties which they owe unto him, and to 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God for the same; so that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own onely Sacrifice, the alone propitiation for all the sins of the Elect.","segments":[{"text":"In this Sacrament Christ is not offered up to his Father, nor any real Sacrifice made at all for remission of sin of the quick or dead, but onely a memorial of that one offering up of himself by himself upon the Cross once for all, and a spiritual Oblation of all possible praise unto God for the same; so that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own onely Sacrifice, the alone propitiation for all the sins of the Elect.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["30.2"],"lbcf1689":["30.2"],"savoy1658-modernized":["30.2"],"wcf1646":["29.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"memorial","position":null},{"text":"e","position":27},{"text":"own","position":null},{"text":"the","position":10}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament","position":null}]}],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"The Lord Jesus hath in this Ordinance appointed his Ministers to pray and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread, to take the Cup, and (they communicating also themselves) to give both to the Communicants, but to none who are not then present in the Congregation.","segments":[{"text":"The Lord Jesus hath in this Ordinance appointed his Ministers to pray and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread, to take the Cup, and (they communicating also themselves) to give both to the Communicants, but to none who are not then present in the Congregation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["30.3"],"lbcf1689":["30.3"],"savoy1658-modernized":["30.3"],"wcf1646":["29.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"but to none who are not then present in the Congregation.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"but to none who are not then present in the Congregation.","position":null}]}],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise the denial of the Cup to the people, worshiping the Elements, the lifting them up, or carrying them 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that truly, yet Sacramentally onely, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit in substance and nature they still remain truly and onely Bread and Wine as they were before.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["30.5"],"lbcf1689":["30.5"],"savoy1658-modernized":["30.5"],"wcf1646":["29.5"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament","position":1},{"text":"yet Sacramentally onely,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament","position":1},{"text":"yet Sacramentally onely,","position":null}]}],"page":null,"leaf":null},{"id":"30.6","chapter":30,"number":6,"text":"That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the Sacrament, and hath been, and is the cause of manifold Superstitions, yea of gross Idolatries.","segments":[{"text":"That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the Sacrament, and hath been, and is the cause of manifold Superstitions, yea of gross Idolatries.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["30.6"],"lbcf1689":["30.6"],"savoy1658-modernized":["30.6"],"wcf1646":["29.6"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"That","position":null},{"text":"Sacrament,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament,","position":null}]}],"page":null,"leaf":null},{"id":"30.7","chapter":30,"number":7,"text":"Worthy Receivers outwardly partaking of the visible Elements in this Sacrament, do then also inwardly by Faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death; the Body and Blood of Christ being then not corporally or carnally in, with, or under the Bread or Wine; yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","segments":[{"text":"Worthy Receivers outwardly partaking of the visible Elements in this Sacrament, do then also inwardly by Faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death; the Body and Blood of Christ being then not corporally or carnally in, with, or under the Bread or Wine; yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["30.7"],"lbcf1689":["30.7"],"savoy1658-modernized":["30.7"],"wcf1646":["29.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"in, with, or under the Bread or Wine; yet as really,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"or","position":8}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"and","position":4},{"text":"in, with, or under the 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themselves.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["30.8"],"lbcf1689":["30.8"],"savoy1658-modernized":["30.8"],"wcf1646":["29.8"]},"diffs":[{"source":"wcf1646","type":"earlier","segments":[{"text":"Christ,","position":null},{"text":"him,","position":null},{"text":"yea whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgement to themselves.","position":null}]}],"page":null,"leaf":null}]},{"number":31,"title":"Of the state of Man after Death, and of the Resurrection of the Dead","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The Bodies of men after death return to dust, and see corruption, but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them, the souls of the righteous being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: And the souls of the wicked are cast into Hell, where they remain in torment and utter darkness, reserved to the Judgement of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.","segments":[{"text":"The Bodies of men after death return to dust, and see corruption, but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them, the souls of the righteous being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: And the souls of the wicked are cast into Hell, where they remain in torment and utter darkness, reserved to the Judgement of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["31.1"],"lbcf1689":["31.1"],"savoy1658-modernized":["31.1"],"wcf1646":["32.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"the highest Heavens,","position":null}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"s","position":25}]},{"source":"lbcf1677","type":"later","segments":[{"text":"the highest Heavens,","position":null}]}],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"At the last day such as are found alive shall not die, but be changed, and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls for ever.","segments":[{"text":"At the last day such as are found alive shall not die, but be changed, and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls for ever.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["31.2"],"lbcf1689":["31.2"],"savoy1658-modernized":["31.2"],"wcf1646":["32.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"die,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"die,","position":null}]}],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"The bodies of the unjust shall by the Power of Christ be raised to dishonor; the bodies of the just by his Spirit unto honor, and be made conformable to his own glorious Body.","segments":[{"text":"The bodies of the unjust shall by the Power of Christ be raised to dishonor; the bodies of the just by his Spirit unto honor, and be made conformable to his own glorious Body.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["31.3"],"lbcf1689":["31.3"],"savoy1658-modernized":["31.3"],"wcf1646":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the last Judgement","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"God hath appointed a day wherein he will judge the World in righteousness by Jesus Christ, to whom all Power and Judgement is given of the Father; in which day not onely the Apostate Angels shall be judged, but likewise all persons that have lived upon earth, shall appear before the Tribunal of Christ, to give an account of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil.","segments":[{"text":"God hath appointed a day wherein he will judge the World in righteousness by Jesus Christ, to whom all Power and Judgement is given of the Father; in which day not onely the Apostate Angels shall be judged, but likewise all persons that have lived upon earth, shall appear before the Tribunal of Christ, to give an account of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["32.1"],"lbcf1689":["32.1"],"savoy1658-modernized":["32.1"],"wcf1646":["33.1"]},"diffs":[],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"The end of Gods appointing this day, is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect, and of his Justice in the damnation of the Reprobate, who are wicked and disobedient: for then shall the righteous go into everlasting Life, and receive that fulness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his Power.","segments":[{"text":"The end of Gods appointing this day, is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect, and of his Justice in the damnation of the Reprobate, who are wicked and disobedient: for then shall the righteous go into everlasting Life, and receive that fulness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his Power.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["32.2"],"lbcf1689":["32.2"],"savoy1658-modernized":["32.2"],"wcf1646":["33.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"be","position":4}]},{"source":"wcf1646","type":"earlier","segments":[{"text":"glory, with everlasting reward in","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"be","position":4}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"As Christ would have us to be certainly perswaded that there shall be a Judgement, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.","segments":[{"text":"As Christ would have us to be certainly perswaded that there shall be a Judgement, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["32.3"],"lbcf1689":["32.3"],"savoy1658-modernized":["32.3"],"wcf1646":["33.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"be ever","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"be ever","position":null}]}],"page":null,"leaf":null}]},{"number":33,"title":"Of the Institution of Churches, and the Order Appointed in them by Jesus Christ","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"By the appointment of the Father all Power for the Calling, Institution, Order or Government of the Church, is invested in a Supreme and Soveraign maner in the Lord Jesus Christ, as King and Head thereof.","segments":[{"text":"By the appointment of the Father all Power for the Calling, Institution, Order or Government of the Church, is invested in a Supreme and Soveraign maner in the Lord Jesus Christ, as King and Head thereof.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.4"],"lbcf1689":["26.4"],"savoy1658-modernized":["33.1"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in","position":5},{"text":"Lord Jesus Christ, as King and","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and","position":1},{"text":"in","position":5},{"text":"Lord Jesus Christ, as King and","position":null}]}],"page":null,"leaf":null},{"id":"33.2","chapter":33,"number":2,"text":"In the execution of this Power wherewith he is so entrusted, the Lord Jesus calleth out of the World unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word.","segments":[{"text":"In the execution of this Power wherewith he is so entrusted, the Lord Jesus calleth out of the World unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.5"],"lbcf1689":["26.5"],"savoy1658-modernized":["33.2"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"communion with","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"communion with","position":null}]}],"page":null,"leaf":null},{"id":"33.3","chapter":33,"number":3,"text":"Those thus called (through the Ministry of the Word by his Spirit) he commandeth to walk together in particular Societies or Churches, for their mutual edification, and the due performance of that publique Worship, which he requireth of them in this world.","segments":[{"text":"Those thus called (through the Ministry of the Word by his Spirit) he commandeth to walk together in particular Societies or Churches, for their mutual edification, and the due performance of that publique Worship, which he requireth of them in this world.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.5"],"lbcf1689":["26.5"],"savoy1658-modernized":["33.3"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Those thus called","position":null},{"text":"the","position":2},{"text":"this","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Those thus called","position":null},{"text":"the","position":2},{"text":"this","position":null}]}],"page":null,"leaf":null},{"id":"33.4","chapter":33,"number":4,"text":"To each of these Churches thus gathered, according unto his minde declared in his Word, he hath given all that Power and Authority, which is any way needfull for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe with Commands and Rules, for the due and right exerting and executing of that Power.","segments":[{"text":"To each of these Churches thus gathered, according unto his minde declared in his Word, he hath given all that Power and Authority, which is any way needfull for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe with Commands and Rules, for the due and right exerting and executing of that Power.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.7"],"lbcf1689":["26.7"],"savoy1658-modernized":["33.4"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"unto","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"unto","position":null}]}],"page":null,"leaf":null},{"id":"33.5","chapter":33,"number":5,"text":"These particular Churches thus appointed by the Authority of Christ, and intrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that Power which he is pleased to communicate to his Saints or Subjects in this world, so that as such they receive it immediately from himself.","segments":[{"text":"These particular Churches thus appointed by the Authority of Christ, and intrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that Power which he is pleased to communicate to his Saints or Subjects in this world, so that as such they receive it immediately from himself.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.5"]},"diffs":[],"page":null,"leaf":null},{"id":"33.6","chapter":33,"number":6,"text":"Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholique entrusted with power for the administration of his Ordinances, or the execution of any authority in his name.","segments":[{"text":"Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholique entrusted with power for the administration of his Ordinances, or the execution of any authority in his name.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.6"]},"diffs":[],"page":null,"leaf":null},{"id":"33.7","chapter":33,"number":7,"text":"A particular Church gathered and compleated according to the minde of Christ, consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty and Power to choose Persons fitted by the holy Ghost for that purpose, to be over them and to minister to them in the Lord.","segments":[{"text":"A particular Church gathered and compleated according to the minde of Christ, consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty and Power to choose Persons fitted by the holy Ghost for that purpose, to be over them and to minister to them in the Lord.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.8"],"lbcf1689":["26.8"],"savoy1658-modernized":["33.7"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"compleated","position":null},{"text":"The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty","position":null},{"text":"Power to choose Persons fitted by","position":null},{"text":"holy Ghost for that purpose,","position":null},{"text":"over them","position":null},{"text":"to minister to them in","position":null},{"text":"Lord.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"compleated","position":null},{"text":"The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty","position":null},{"text":"Power to choose Persons fitted by","position":null},{"text":"holy Ghost for that purpose,","position":null},{"text":"over them","position":null},{"text":"to minister to them in","position":null},{"text":"Lord.","position":null}]}],"page":null,"leaf":null},{"id":"33.8","chapter":33,"number":8,"text":"The Members of these Churches are Saints by Calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent, to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one another by the will of God in professed subjection to the Ordinances of the Gospel.","segments":[{"text":"The Members of these Churches are Saints by Calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent, to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one another by the will of God in professed subjection to the Ordinances of the Gospel.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.6"],"lbcf1689":["26.6"],"savoy1658-modernized":["33.8"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested,","position":null},{"text":"to one","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested,","position":null},{"text":"and to","position":null}]}],"page":null,"leaf":null},{"id":"33.9","chapter":33,"number":9,"text":"The Officers appointed by Christ to be chosen and set apart by the Church so called, and gathered for the peculiar administration of Ordinances, and execution of Power or Duty which he intrusts them with, or calls them to, to be continued to the end of the world, are Pastors, Teachers, Elders, and Deacons.","segments":[{"text":"The Officers appointed by Christ to be chosen and set apart by the Church so called, and gathered for the peculiar administration of Ordinances, and execution of Power or Duty which he intrusts them with, or calls them to, to be continued to the end of the world, are Pastors, Teachers, Elders, and Deacons.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.8"],"lbcf1689":["26.8"],"savoy1658-modernized":["33.9"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Pastors, Teachers,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Pastors, Teachers,","position":null}]}],"page":null,"leaf":null},{"id":"33.10","chapter":33,"number":10,"text":"Churches thus gathered and assembling for the Worship of God, are thereby visible and publique, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Publique Assemblies.","segments":[{"text":"Churches thus gathered and assembling for the Worship of God, are thereby visible and publique, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Publique Assemblies.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.10"]},"diffs":[],"page":null,"leaf":null},{"id":"33.11","chapter":33,"number":11,"text":"The way appointed by Christ for the calling of any person, fitted and gifted by the holy Ghost, unto the Office of Pastor, Teacher or Elder in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","segments":[{"text":"The way appointed by Christ for the calling of any person, fitted and gifted by the holy Ghost, unto the Office of Pastor, Teacher or Elder in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.9"],"lbcf1689":["26.9"],"savoy1658-modernized":["33.11"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"Pastor, Teacher","position":null},{"text":"that","position":2}]},{"source":"lbcf1677","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"Pastor, Teacher","position":null},{"text":"that","position":2}]}],"page":null,"leaf":null},{"id":"33.12","chapter":33,"number":12,"text":"The Essence of this Call of a Pastor, Teacher or Elder unto Office, consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministery to them so committed. The Calling of Deacons consisteth in the like Election and acceptation, with separation by Prayer.","segments":[{"text":"The Essence of this Call of a Pastor, Teacher or Elder unto Office, consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministery to them so committed. The Calling of Deacons consisteth in the like Election and acceptation, with separation by Prayer.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.12"]},"diffs":[],"page":null,"leaf":null},{"id":"33.13","chapter":33,"number":13,"text":"Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto) may publiquely, ordinarily and constantly perform it; so that they give themselves up thereunto.","segments":[{"text":"Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto) may publiquely, ordinarily and constantly perform it; so that they give themselves up thereunto.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.11"],"lbcf1689":["26.11"],"savoy1658-modernized":["33.13"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"and Teachers","position":null},{"text":"Ghost","position":null},{"text":"(being by lawful ways","position":null},{"text":"means in the Providence of God","position":null},{"text":"thereunto)","position":null},{"text":"publiquely, ordinarily","position":null},{"text":"constantly","position":null},{"text":"so that they give themselves up thereunto.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"and Teachers","position":null},{"text":"Ghost","position":null},{"text":"(being by lawful ways","position":null},{"text":"means in the Providence of God","position":null},{"text":"thereunto)","position":null},{"text":"publiquely, ordinarily","position":null},{"text":"constantly","position":null},{"text":"so that they give themselves up thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"33.14","chapter":33,"number":14,"text":"However, they who are ingaged in the work of Publique Preaching, and enjoy the Publique Maintenance upon that account, are not thereby obliged to dispense the Seals to any other then such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant publique Preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.","segments":[{"text":"However, they who are ingaged in the work of Publique Preaching, and enjoy the Publique Maintenance upon that account, are not thereby obliged to dispense the Seals to any other then such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant publique Preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.14"]},"diffs":[],"page":null,"leaf":null},{"id":"33.15","chapter":33,"number":15,"text":"Ordination alone without the Election or precedent consent of the Church, by those who formerly have been Ordained by vertue of that Power they have received by their Ordination, doth not constitute any person a Church Officer, or communicate Office power unto him.","segments":[{"text":"Ordination alone without the Election or precedent consent of the Church, by those who formerly have been Ordained by vertue of that Power they have received by their Ordination, doth not constitute any person a Church Officer, or communicate Office power unto him.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.15"]},"diffs":[],"page":null,"leaf":null},{"id":"33.16","chapter":33,"number":16,"text":"A Church furnished with Officers (according to the minde of Christ) hath full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices, but where there are no teaching Officers, none may administer the Seals, nor can the Church authorize any so to do.","segments":[{"text":"A Church furnished with Officers (according to the minde of Christ) hath full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices, but where there are no teaching Officers, none may administer the Seals, nor can the Church authorize any so to do.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.16"]},"diffs":[],"page":null,"leaf":null},{"id":"33.17","chapter":33,"number":17,"text":"In the carrying on of Church-administrations, no person ought to be added to the Church, but by the consent of the Church it self; that so love (without dissimulation) may be preserved between all the Members thereof.","segments":[{"text":"In the carrying on of Church-administrations, no person ought to be added to the Church, but by the consent of the Church it self; that so love (without dissimulation) may be preserved between all the Members thereof.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.17"]},"diffs":[],"page":null,"leaf":null},{"id":"33.18","chapter":33,"number":18,"text":"Whereas the Lord Jesus Christ hath appointed and instituted as a means of Edification, that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offence doth arise to the Church thereby) be censured in his Name and Authority: Every Church hath Power in it self to exercise and execute all those Censures appointed by him in the way and Order prescribed in the Gospel.","segments":[{"text":"Whereas the Lord Jesus Christ hath appointed and instituted as a means of Edification, that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offence doth arise to the Church thereby) be censured in his Name and Authority: Every Church hath Power in it self to exercise and execute all those Censures appointed by him in the way and Order prescribed in the Gospel.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.18"]},"diffs":[],"page":null,"leaf":null},{"id":"33.19","chapter":33,"number":19,"text":"The Censures so appointed by Christ, are Admonition and Excommunication: and whereas some offences are or may be known onely to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in publique offences where any sin, before all; or in case of non-amendment upon private admonition, the offence being related to the Church, and the offender not manifesting his repentance, he is to be duely admonished in the Name of Christ by the whole Church, by the Ministery of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication with the consent of the Church.","segments":[{"text":"The Censures so appointed by Christ, are Admonition and Excommunication: and whereas some offences are or may be known onely to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in publique offences where any sin, before all; or in case of non-amendment upon private admonition, the offence being related to the Church, and the offender not manifesting his repentance, he is to be duely admonished in the Name of Christ by the whole Church, by the Ministery of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication with the consent of the Church.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.19"]},"diffs":[],"page":null,"leaf":null},{"id":"33.20","chapter":33,"number":20,"text":"As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Priviledges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.","segments":[{"text":"As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Priviledges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.12"],"lbcf1689":["26.12"],"savoy1658-modernized":["33.20"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"none","position":null},{"text":"to be","position":null},{"text":"Churches who do not submit themselves","position":null},{"text":"in the Censures for the Government of them.","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"none","position":null},{"text":"to be","position":null},{"text":"Churches who do not submit themselves","position":null},{"text":"in the Censures for the Government of them.","position":null}]}],"page":null,"leaf":null},{"id":"33.21","chapter":33,"number":21,"text":"This being the way prescribed by Christ in case of offence, no Church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any Church-order, or absent themselves from the publique Assemblies, or the Administration of any Ordinances upon that pretence, but to wait upon Christ in the further proceeding of the Church.","segments":[{"text":"This being the way prescribed by Christ in case of offence, no Church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any Church-order, or absent themselves from the publique Assemblies, or the Administration of any Ordinances upon that pretence, but to wait upon Christ in the further proceeding of the Church.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.13"],"lbcf1689":["26.13"],"savoy1658-modernized":["33.21"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"This being the way prescribed by Christ in case of offence,","position":null},{"text":"s","position":6},{"text":"in this matter,","position":null},{"text":"Church-order,","position":null},{"text":"publique","position":null},{"text":"or","position":4},{"text":"that pretence,","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"This being the way prescribed by Christ in case of offence,","position":null},{"text":"s","position":6},{"text":"in this matter,","position":null},{"text":"Church-order,","position":null},{"text":"publique","position":null},{"text":"or","position":4},{"text":"that pretence,","position":null}]}],"page":null,"leaf":null},{"id":"33.22","chapter":33,"number":22,"text":"The Power of Censures being seated by Christ in a particular Church, is to be exercised onely towards particular Members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their publique Edicts to threaten Excommunication, or other Church-censures against Churches, Magistrates, or their people upon any account, no man being obnoxious to that Censure, but upon his personal miscarriage, as a Member of a particular Church.","segments":[{"text":"The Power of Censures being seated by Christ in a particular Church, is to be exercised onely towards particular Members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their publique Edicts to threaten Excommunication, or other Church-censures against Churches, Magistrates, or their people upon any account, no man being obnoxious to that Censure, but upon his personal miscarriage, as a Member of a particular Church.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.22"]},"diffs":[],"page":null,"leaf":null},{"id":"33.23","chapter":33,"number":23,"text":"Although the Church is a Society of men, assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts and Bounds, is not thereby constituted a Church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a Believer living with others in such a Precinct, may joyn himself with any Church for his edification.","segments":[{"text":"Although the Church is a Society of men, assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts and Bounds, is not thereby constituted a Church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a Believer living with others in such a Precinct, may joyn himself with any Church for his edification.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.23"]},"diffs":[],"page":null,"leaf":null},{"id":"33.24","chapter":33,"number":24,"text":"For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the holy Ghost; Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to joyn in one Church for their mutual strengthning and edification, then to set up many distinct Societies.","segments":[{"text":"For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the holy Ghost; Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to joyn in one Church for their mutual strengthning and edification, then to set up many distinct Societies.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.24"]},"diffs":[],"page":null,"leaf":null},{"id":"33.25","chapter":33,"number":25,"text":"As all Churches and all the Members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all places, and upon all occasions to further it; (Every one within the bounds of their Places and Callings, in the exercise of their Gifts and Graces) So the Churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.","segments":[{"text":"As all Churches and all the Members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all places, and upon all occasions to further it; (Every one within the bounds of their Places and Callings, in the exercise of their Gifts and Graces) So the Churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.14"],"lbcf1689":["26.14"],"savoy1658-modernized":["33.25"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"all Churches","position":null},{"text":"them","position":1},{"text":"or","position":2},{"text":"it;","position":null},{"text":"themselves","position":1},{"text":"have","position":null}]},{"source":"lbcf1677","type":"later","segments":[{"text":"all Churches","position":null},{"text":"them","position":1},{"text":"or","position":2},{"text":"themselves","position":1},{"text":"have","position":null}]}],"page":null,"leaf":null},{"id":"33.26","chapter":33,"number":26,"text":"In cases of difficulties or differences, either in point of Doctrine, or in Administrations, wherein either the Churches in general are concerned or any one Church in their Peace, Union and Edification, or any Member or Members of any Church are injured in or by any proceeding in Censures, not agreeable to Truth and Order: it is according to the minde of Christ, that many Churches holding communion together, do by their Messengers meet in a Synod or Councel, to consider and give their advice in, or about that matter in difference to be reported to all the Churches concerned. Howbeit these Synods so assembled are not entrusted with any Church-Power, properly so called, or with any Jurisdiction over the Churches themselves, to exercise any Censures, either over any Churches or Persons, or to impose their determinations on the Churches or Officers.","segments":[{"text":"In cases of difficulties or differences, either in point of Doctrine, or in Administrations, wherein either the Churches in general are concerned or any one Church in their Peace, Union and Edification, or any Member or Members of any Church are injured in or by any proceeding in Censures, not agreeable to Truth and Order: it is according to the minde of Christ, that many Churches holding communion together, do by their Messengers meet in a Synod or Councel, to consider and give their advice in, or about that matter in difference to be reported to all the Churches concerned. Howbeit these Synods so assembled are not entrusted with any Church-Power, properly so called, or with any Jurisdiction over the Churches themselves, to exercise any Censures, either over any Churches or Persons, or to impose their determinations on the Churches or Officers.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1677":["26.15"],"lbcf1689":["26.15"],"savoy1658-modernized":["33.26"]},"diffs":[{"source":"lbcf1689","type":"later","segments":[{"text":"in Administrations,","position":null},{"text":"in a Synod or Councel,","position":null},{"text":"Synods so","position":null},{"text":"s","position":37}]},{"source":"lbcf1677","type":"later","segments":[{"text":"in Administrations,","position":null},{"text":"in a Synod or Councel,","position":null},{"text":"Synods so","position":null},{"text":"s","position":37}]}],"page":null,"leaf":null},{"id":"33.27","chapter":33,"number":27,"text":"Besides these occasional Synods or Councels, there are not instituted by Christ any stated Synods in a fixed Combination of Churches, or their Officers in lesser or greater Assemblies; nor are there any Synods appointed by Christ in a way of Subordination to one another.","segments":[{"text":"Besides these occasional Synods or Councels, there are not instituted by Christ any stated Synods in a fixed Combination of Churches, or their Officers in lesser or greater Assemblies; nor are there any Synods appointed by Christ in a way of Subordination to one another.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.27"]},"diffs":[],"page":null,"leaf":null},{"id":"33.28","chapter":33,"number":28,"text":"Persons that are joyned in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joyned: Nevertheless, where any person cannot continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Priviledges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church, wherewith he hath so walked, to joyn himself with some other Church, where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.","segments":[{"text":"Persons that are joyned in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joyned: Nevertheless, where any person cannot continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Priviledges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church, wherewith he hath so walked, to joyn himself with some other Church, where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.28"]},"diffs":[],"page":null,"leaf":null},{"id":"33.29","chapter":33,"number":29,"text":"Such reforming Churches as consist of Persons sound in the Faith and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Rules of Church-Order.","segments":[{"text":"Such reforming Churches as consist of Persons sound in the Faith and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Rules of Church-Order.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.29"]},"diffs":[],"page":null,"leaf":null},{"id":"33.30","chapter":33,"number":30,"text":"Churches gathered and walking according to the minde of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them, such Members of those Churches as are credibly testified to be godly, and to live without offence.","segments":[{"text":"Churches gathered and walking according to the minde of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them, such Members of those Churches as are credibly testified to be godly, and to live without offence.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658-modernized":["33.30"]},"diffs":[],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"preface","title":"A Preface","text":"*Confession* of the *Faith* that is in us, when justly called for, is so indispensable a due all owe to the Glory of the Soveraign GOD, that it is ranked among the Duties of the first Commandment, such as Prayer is; and therefore by *Paul* yoaked with Faith it self, as necessary to salvation: *With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.* Our Lord Christ himself, when he was accused of his Doctrine, considered simply as a matter of fact by preaching, refused to answer; because, as such, it lay upon evidence, and matter of testimony of others; unto whom therefore he refers himself: But when both the High Priest and *Pilate* expostulate his Faith, and what he held himself to be; he without any demur at all, cheerfully makes declaration, That he *was the Son of GOD*; so to the *High Priest*: And that he was a *King,* and *born to be a King*; thus to *Pilate*; though upon the uttering of it his life lay at the stake: Which holy profession of his is celebrated for our example, 1 *Tim.* 6.13.\n\n*Confessions,* when *made by a company* of professors of Christianity joyntly meeting to that end, the most genuine and natural use of such *Confessions* is, That under the same form of words, they express the substance of the same *common salvation,* or *unity of their faith*; whereby *speaking the same things, they shew themselves perfectly joyned in the same minde,*[^1] *and in the same judgement.*\n\nAnd accordingly such a transaction is to be looked upon but as a meet or fit *medium* or *means* whereby to express *that* their *common faith and salvation,* and no way to be made use of as an *imposition* upon any: Whatever is of force or constraint in matters of this nature, causeth them to degenerate from the *name* and *nature* of *Confessions,* and turns them from being *Confessions of Faith,* into *exactions* and *impositions of Faith.*\n\nAnd such *common Confessions* of the Orthodox Faith, made in simplicity of heart by any such Body of Christians, with concord among themselves, ought to be entertained by all others that *love the truth as it is in Jesus,* with an answerable *rejoycing*: For if the unanimous opinions and assertions but in some few points of Religion, and that when by two Churches,[^2] namely, that of *Jerusalem,* and the *Messengers of Antioch* met, assisted by some of the *Apostles,* were by the Believers of those times received with so much joy, (as it is said, *They rejoyced for the consolation*) much more this is to be done, when the *whole* substance of Faith, and *form of wholsome words* shall be declared by the Messengers of a multitude of Churches, though wanting those advantages of counsel and authority of the *Apostles,* which *that Assembly* had.\n\nWhich acceptation is then more specially due, when these shall (to choose) utter and declare their Faith, in the same *substance* for matter, yea, *words,* for the most part, that other Churches and Assemblies, reputed the *most Orthodox,* have done before them: For upon such a correspondency, all may see *that* actually accomplished; which the Apostle did but exhort unto, and pray for, in those *two* more eminent Churches of the *Corinthians* and the *Romans*; (and so in them for all the Christians of his time) that both *Jew* and *Gentile,* that is, men of different perswasions,[^3] (as they were) *might glorifie GOD with one minde and with one mouth.* And truly, the very turning of the Gentiles to the owning of the same Faith, in the substance of it, with the Christian Jew (though differing in greater points then we do from our brethren) is presently after dignified by the Apostle with this stile, That it is the *Confession of Jesus Christ himself*; not as the *Object* onely, but as the *Author* and *Maker* thereof: *I will confess to thee* (saith Christ to God) *among the Gentiles.* So that in all such accords,[^4] *Christ* is the *great and first Confessor*; and we, and all our Faith uttered by us, are but the *Epistles,* (as *Paul*) and *Confessions* (as *Isaiah* there) of *their Lord and ours*; He, but expressing what is written in his heart, through their hearts and mouthes, *to the glory of God the Father*: And shall not we all *rejoyce* herein, when as Christ himself is said to do it upon this occasion: as it there also follows, *I will sing unto thy Name.*\n\nFurther, as the *soundness* and *wholsomness of the matter* gives the *vigor* and *life* to such *Confessions,* so the *inward freeness, willingness* and *readiness* of the spirits of the *Confessors* do contribute the *beauty* and *loveliness* thereunto: as it is in *Prayer* to God, so in *Confessions* made to men. *If two or three met, do agree,* it renders both, to either the more acceptable. The *Spirit of Christ* is in himself too *free,* great and generous a Spirit, to suffer himself to be used by any humane arm, to whip men into belief; he drives not, but *gently leads into all truth,* and *perswades* men to *dwell in the tents* of *like precious Faith*; which would lose of its preciousness and value, if that sparkle of freeness shone not in it: The character of his people, is to be a *willing people in the day of his power,*  (not Mans) *in the beauties of holiness,* which are the Assemblings of the Saints: one glory of which Assemblings in that first Church, is said to have been, *They met with one accord,* which is there in that Psalm prophesied of, in the instance of that first Church, for all other that should succeed.\n\nAnd as this great Spirit is in himself free, when, and how far, and in whom to work, so where and when he doth work, he carrieth it with the same freedom, and is said to be a *free Spirit,* as he both is, and works in us: And where this *Spirit of the Lord is, there is Liberty.*\n\nNow, as to this *Confession* of ours, besides, that a conspicuous conjunction of the particulars mentioned, hath appeared therein: There are also *four remarkable Attendants* thereon, which added, might perhaps in the eyes of sober and indifferent spirits, give the whole of this Transaction a room and rank amongst other many good and memorable things of this age; at least all set together, do cast as clear a gleam and manifestation of Gods Power and Presence, as hath appeared in any such kinde of *Confessions,* made by so numerous a company these later years.\n\nThe first, is the *Temper,* (or distemper rather) of the *times,* during which, these *Churches* have been gathering, and which they have run through. All do (out of a general sense) complain that the times have been *perillous,* or *difficult times*; (as the Apostle foretold) and that in respect to danger from *seducing spirits,* more perillous then the hottest seasons of Persecution. We have sailed through an Aestuation, Fluxes and Refluxes of great varieties of Spirits, Doctrines, Opinions and Occurrences; and especially in the matter of Opinions, which have been accompanied in their several seasons, with powerful perswasions and temptations, to seduce those of our way. It is known men have taken the freedom (notwithstanding what Authority hath interposed to the contrary) to vent and vend their own vain and accursed imaginations, contrary to the great and fixed Truths of the Gospel, insomuch, as take the whole round and circle of delusions, the Devil hath in this small time, ran, it will be found, that every truth, of greater or lesser weight, hath by one or other hand, at one time or another, been questioned and called to the Bar amongst Us, yea, and impleaded, under the pretext (which hath some degree of Justice in it) that all should not be bound up to the Traditions of former times, nor take Religion upon trust.\n\nWhence it hath come to pass, that many of the soundest Professors were put upon a new search and disquisition of such truths, as they had taken for granted, and yet had lived upon the comfort of: to the end they might be able to convince others, and establish their own hearts against that darkness and unbelief, that is ready to close with error, or at least to doubt of the truth, when error is speciously presented. And hereupon we do professedly account it one of the greatest advantages gained out of the temptations of these times; yea the honor of the Saints and Ministers of these Nations, That after they had sweetly been exercised in, and had improved *practical* and *experimental Truths,* this should be their further lot, to examine and discuss, and indeed, anew to learn over every *Doctrinal Truth,* both out of the Scriptures, and also with a fresh taste thereof in their own hearts; which is no other then what the Apostle exhorts to, *Try all things, hold fast that which is good. Conversion* unto God at *first,* what is it else then a *savory* and *affectionate application,* and the bringing home to the heart with spiritual *light* and *life,* all *truths* that are necessary to salvation, together with other *lesser truths?* all which we had afore conversion taken in but notionally from common education and tradition.\n\nNow that after this first gust those who have bin thus converted should be put upon a new probation and search out of the Scriptures,[^5] not onely of all principles explicitely ingredients to Conversion; (unto which the Apostle referreth the *Galatians* when they had diverted from them) but of all other superstructures as well as fundamentals; and together therewith, anew to experiment the power and sweetness of all these in their own souls: What is this but *tryed Faith* indeed? and equivalent to a new conversion unto the truth? *An Anchor* that is proved to be *sure* and *stedfast,* that will certainly hold in all contrary storms: This was the eminent seal and commendation which those holy Apostles that lived and wrote last; *Peter, John* and *Jude*; in their Epistles did set and give to the *Christians* of the latter part of those *primitive times.* And besides, it is clear and evident by all the other Epistles, from first to last, that it cost the Apostles as much, and far more care and pains to preserve them they had converted, *in the truth,* then they had taken to turn them thereunto at first:[^6] And it is in it self as great a work and instance of the power of God, that *keeps,* yea, *guards us through faith unto salvation.*\n\nSecondly, let this be added, (or superadded rather) to give full weight and measure, even to running over) that we have all along this season, held forth (though quarreled with for it by our brethren) this great principle of these times, *That amongst all Christian States and Churches, there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions, that keep unto, and hold fast the necessary foundations of faith and holiness,* in all other matters *extrafundamental,* whether of Faith or Order.\n\nThis to have been our constant principle, we are not ashamed to confess to the whole Christian world. Wherein yet we desire we may be understood, not as if in the *abstract* we stood indifferent to falshood or truth, or were careless whether faith or error, in any Truths but fundamental, did obtain or not, so we had our liberty in our petty and smaller differences: or as if to make sure of that, we had cut out this wide cloak for it: No, we profess that the whole, and every particle of that Faith delivered to the Saints, (the substance of which we have according to our light here professed) is, as to the propagation and furtherance of it by *all Gospel-means,* as precious to us as our lives; or what can be supposed dear to us; and in our sphere we have endeavored to promote them accordingly: But yet withall, we have and do contend, (and if we had all the power which any, or all of our brethren of differing opinions have desired to have over us, or others, we should freely grant it unto them all) we have and do contend for this, That *in the concrete,* the persons of all such gracious Saints, they and their errors, as they are in them, when they are but such errors as do and may stand with communion with Christ, though they should not repent of them, as not being convinced of them to the end of their days; that those, with their errors (that are purely spiritual, and intrench and overthrow not civil societies,) as *concrete with their persons,* should for Christs sake be born withall by all Christians in the world; and they notwithstanding be permitted to enjoy all Ordinances and spiritual Priviledges according to their light, as freely as any other of their brethren that pretend to the greatest Orthodoxity; as having as equal, and as fair a right in and unto Christ, and all the holy things of Christ, that any other can challenge to themselves.\n\nAnd this doth afford a full and invincible testimony on our behalf, in that whiles we have so earnestly contended for this just liberty of Saints in all the Churches of Christ, *we our selves have had no need of it*: that is as to the *matter* of the profession of *Faith* which we have maintained together with others: and of this, this subsequent Confession of Faith gives sufficient evidence. So as we have the confidence in Christ, to utter in the words of those two great Apostles, That *we have stood fast in the liberty wherewith Christ hath made us free* (in the behalf of others, rather then our selves) and having been *free, have not made* use of out *liberty,* for *a cloak of error or maliciousness* in our selves: And yet, loe, whereas from the beginning of the rearing of these Churches, that of the Apostle hath been (by some) prophecyed of us, and applyed to us, *That whiles we promised* (unto others) *liberty, we our selves would become servants of corruption, and be brought in bondage* to all sorts of fancies and imaginations; yet the whole world may now see after the experience of many years ran through (and it is manifest by this Confession) that the great and gracious God hath not onely kept us in that common unity of the Faith and Knowledge of the Son of God, which the whole Community of Saints have and shall in their generations come unto, but also in the same Truths, both small and great, that are built thereupon, that any other of the best and more pure Reformed Churches in their best times (which were their first times) have arrived unto: This Confession withall holding forth a professed opposition unto the common errors and heresies of these times.\n\nThese *two considerations* have been taken from *the seasons* we have gone through.\n\nThirdly, let the *space of time it self,* or days, wherein from first to last the whole of this Confession was framed and consented to by the whole of us, be duly considered by sober and ingenuous spirits: the whole of days in which we had meetings about it, (set aside the two Lords days, and the first days meeting, in which we considered and debated what to pitch upon) were but eleven days, part of which also was spent by some of us in prayer, others in consulting; and in the end all agreeing. We mention this small circumstance but to this end, (which still adds unto the former) That it gives demonstration, not of our *freeness* and *willingness* onely, but of our *readiness* and *preparedness* unto so great a work; which otherwise, and in other Assemblies, hath ordinarily taken up long and great debates, as in such a variety of matters of such concernment, may well be supposed to fall out. And this is no other then what the Apostle *Peter* exhorts unto, *Be ready always to give an answer to every man that asketh you a reason or account of the hope that is in you.*[^7] The Apostle *Paul* saith of the spiritual Truths of the Gospel,[^8] *That God hath prepared them for those that love him.* The inward and innate constitution of the new creature being in it self such as is suted to all those Truths, as congenial thereunto: But although there be this mutual *adaptness* between these two, yet such is the mixture of ignorance, darkness and unbelief, carnal reason, preoccupation of judgement, interest of parties, wantonness in opinion, proud adhering to our own perswasions, and perverse oppositions and aversness to agree with others, and a multitude of such like distempers *common to believing man*: All which are not onely mixed with, but at times, (especially in such times as have passed over our heads) are ready to overcloud our judgements, and do cause our eyes to be double, and sometimes prevail as well as lusts, and do byass our wills and affections: And such is their mixture, that although there may be existent an habitual preparedness in mens spirits, yet not always a present readiness to be found, specially not in such a various multitude of men, to make a solemn and deliberate profession of all truths, it being as great a work to finde the spirits of the just (perhaps the best) of Saints, ready for every truth, as *to be prepared to every good work.*\n\nIt is therefore to be looked at as a great and special work of the holy Ghost, that so numerous a company of Ministers, and other principal brethren, should so *readily, speedily* and *joyntly* give up themselves unto such a whole Body of *Truths that are after godliness.*\n\nThis argues they had not their faith to seek; but, as is said of *Ezra,* that *they* were *ready Scribes,* and (as Christ) *instructed unto the kingdom of heaven,* being as the good *housholders* of so many families of Christ, *bringing forth of their store and treasury New and Old.* It shews these truths had been familiar to them, and they acquainted with them, as with their *daily food and provision,* (as Christs allusion there insinuates) in a word, that *so they had preached,* and that *so their people had believed,* as the Apostle speaks upon one like particular occasion. And the Apostle *Paul* considers (in cases of this nature) *the suddenness* or *length of the time,* either one way or the other; whether it were in mens *forsaking* or *learning* of the truth. Thus the *suddenness* in the *Galatians* case in leaving the truth, he makes a wonder of it:[^9] *I marvel that you are SO SOON* (that is, in so short a time) *removed from the true Gospel unto another.* Again on the contrary, in the *Hebrews* he aggravates their backwardness, *That when for the time you ought to be Teachers,*[^10] *you had need that one teach you the very first principles of the Oracles of God.* The Parable contrary to both these having fallen out in this transaction, may have some ingredient and weight with ingenuous spirits in its kinde, according to the proportion is put upon either of these forementioned in their adverse kinde, and obtain the like special observation.\n\nThis accord of ours hath fallen out without having *held any correspondency together,* or prepared consultation by which we might come to be advised of one anothers mindes. We alledge not this as a matter of commendation in us; no, we acknowledge it to have been a great neglect: And accordingly one of the *first proposals* for union amongst us was, That there might be a constant correspondence held among the Churches for counsel and mutual edification, so for time to come to prevent the like omission.\n\nWe confess that from the first, every, or at least the generality of our Churches, have been in a maner like so many Ships (though holding forth the same general colours) lancht singly, and sailing apart and alone in the vast Ocean of these tumultuating times, and they exposed to every wind of Doctrine, under no other conduct then the Word and Spirit, and their particular Elders and principal Brethren, without Associations among our selves, or so much as holding out common lights to others, whereby to know where we were.\n\nBut yet whilest we thus confess to our own shame this neglect, let all acknowledge, that God hath ordered it for his high and greater glory, in that his singular care and power should have so watcht over each of these, as that all should be found to have steered their course by the same Chart, and to have been bound for one and the same Port, and that upon this general search now made, that the same holy and blessed Truths of all sorts, which are currant and warrantable amongst all the other Churches of Christ in the world, should be found to be our Lading.\n\nThe whole, and every of these things when put together, do cause us (whatever men of prejudiced and opposite spirits may finde out to slight them) with a holy admiration, to say, That *this is no other* then *the Lords doing*; and which we with thanksgiving do take from his hand as a special *token upon us for good,* and doth *show that God is faithful* and *upright* towards *those that are planted in his house*: And that as the *Faith* was but *once* for all, and intentionally *first delivered unto the Saints*; so the *Saints,* when not abiding scattered, but gathered under their *respective Pastors* according to *Gods heart into an house,* and Churches unto the *living God,* such *together* are, as *Paul* forespake it, the most steady and firm *pillar* and *seat of Truth* that God hath anywhere appointed to himself on earth, where his truth is best conserved, and publiquely held forth; there being in such Assemblies weekly *a rich dwelling of the Word amongst them,* that is, a daily open house kept by the means of those good *Housholders,* their Teachers and other Instructers respectively appropriated to them, whom Christ in the vertue of his *Ascension,* continues to *give as gifts* to his people, himself *dwelling amongst* them; to the end that by this, as the most sure standing permanent means, *the Saints might be perfected, till we all* (even all the Saints in present and future ages) do come by this constant and daily Ordinance of his unto *the unity of the Faith and Knowledge of the Son of God unto a perfect man,[^11] unto the measure of the stature of the fulness of Christ* (which though growing on by parts and piecemeal, will yet appear compleat, when *that great and general Assembly* shall be gathered, then when this world is ended, and these dispensations have had their fulness and period) and *so that from henceforth* (such a provision being made for us) *we be no more children tossed[^12] to and fro, and carried about with every wind of Doctrine.*\n\nAnd finally, this doth give a fresh and recent demonstration, that the *great Apostle* and *High-priest of our profession* is indeed *ascended* into heaven, and continues there with power and care,[^13] *faithful as a son over his own house, whose house are we, if we hold fast the confidence and the rejoycing of the hope firm unto the end:* and shews that he will, as he hath promised, be with his own Institutions to the end of the world.\n\nIt is true, that many sad miscarriages, divisions, breaches fallings off from holy Ordinances of God, have along this time of tentation, (especially in the beginning of it) been found in some of our Churches; and no wonder, if what hath been said be fully considered: Many reasons might further be given hereof, that would be a sufficient Apology, without the help of a retortion upon other Churches (that promised themselves peace) how that more destroying ruptures have befallen them, and that in a wider sphere and compass, which though it should not justifie us, yet may serve to stop others mouthes.\n\nLet *Rome* glory of the peace in, and *obedience* of her children, against the Reformed *Churches* for their divisions that occurred (especially in the first rearing of them) whilest we all know the causes of their dull and stupid peace to have been carnal interests, worldly correspondencies, and coalitions strengthened by gratifications of all sorts of men by that Religion, the principles of blinde Devotion, Traditional Faith, Ecclesiastical Tyranny, by which she keeps her children in bondage to this day. We are also certain, that the very same prejudice that from hence they would cast upon the Reformed (if they were just) do lye as fully against those pure Churches raised up by the Apostles themselves in those first times: for as *we have heard of their patience,* sufferings, consolations, and the transcending gifts poured out, and graces shining in them, *so we have heard complaints* of their *divisions* too, of the *forsakings of their Assemblies,*[^14] as the custom or *maner of SOME was* (which later were in that respect *felones de se,* and needed no other *delivering up to Satan* as their punishment, then what they executed upon themselves.) We read of the *shipwrack* also of *Faith* and a *good Conscience,* and *overthrowings of the faith of SOME*; and still but of *some,* not *all,* nor the *most*: which is one piece of an Apologie the Apostle again and again inserts to future ages, and through mercy we have the same to make.\n\nAnd truly we take the confidence professedly to say, that these tentations common to the purest *Churches* of *Saints separated from the mixture of the world,* though they grieve us (for *who is offended, and we burn not?*) yet they do not at all stumble us, as to the truth of our way, had they been many more: We say it again, these stumble us no more (as to that point) then it doth offend us against the power of Religion it self, to have seen, and to see daily in *particular persons called out and separated from the world* by an effectual work of conversion, that they for a *while do suffer* under disquietments, vexations, turmoils, unsettlements of spirit, that they are tossed with tempests and horrid tentations, such as they had not in their former estate, whilst they *walked according to the course of this world*: For *Peter* hath sufficiently instructed us whose business it is to raise such storms, even the *Devil’s*; and also whose designe it is, that *after they have suffered a while,* thereby they shall be *setled, perfected, stablished,* that have so suffered, even *the God of all Grace.* And look what course of dispensation God holds to *Saints personally,* he doth the like to *bodies of Saints* in *Churches,* and the Devil the same for his part too: And that consolatory Maxim of the Apostle, *God shall tread down Satan under your feet shortly,* which *Paul* uttereth concerning the Church of *Rome,* shews how both *God* and *Satan* have this very hand therein; for he speaks that very thing in reference unto their divisions, as the coherence clearly manifests; and so you have both designs exprest at once.\n\nYea, we are not a little induced to think, that the *divisions,* breaches, *&c.* of those *primitive Churches* would not have been so frequent among the people themselves, and not the Elders onely, had not the freedom, liberties and rights of the Members (the Brethren, we mean) been stated and exercised in those Churches, the same which we maintain and contend for to be in ours.\n\nYea (which perhaps may seem more strange to many) had not those Churches been constituted of Members inlightned further then with notional and traditional knowledge, by a new and more powerful light of the *Holy Ghost,* wherein *they had been made partakers of the holy Ghost, and the heavenly gift, and their hearts had tasted the good Word of God, and the Powers of the world to come,* and of such Members at lowest, there had not fallen out those kindes of divisions among them.\n\nFor experience hath shewn, that the common sort of meer *Doctrinal Professors* (such as the most are now a days) whose highest elevation is but *freedom from moral scandal joyned* with *devotion* to Christ through meer education, such as in many *Turks* is found towards *Mahomet,* that these finding and feeling themselves not much concerned in the *active part* of *Religion,* so they may have the honor (especially upon a Reformation of a new Refinement) that themselves are approved Members, admitted to the Lords Supper, and their children to the Ordinance of Baptism; they *regard not other matters* (as *Gallio* did not) but do easily and readily give up themselves unto their Guides, being like dead fishes carried with the common stream; whereas those that have a further renewed light by a work of the holy Ghost, whether *saving* or *temporary,* are upon the quite contrary grounds apt to be busie about, and inquisitive into, what they are to receive and practise, or wherein their consciences are professedly concerned and involved: And thereupon they take the freedom to *examine* and *try the spirits, whether of God or no*: And from hence are more apt to dissatisfaction, and from thence to run into division, and many of such proving to be inlightned but with a *temporary,* not saving *Faith* (who have such a work of the Spirit upon them, and profession in them, as will and doth approve it self to the judgement of Saints, and ought to be so judged, until they be otherwise discovered) who at long run, prove hypocrites through indulgence unto lusts, and then out of their lusts persist to hold up these divisions unto breach of, or departings from Churches, and the Ordinances of God, and *God is even* with them for it, *they waxing worse and worse, deceiving and being deceived*; and even many of those that are sincere, through a mixture of darkness and erroneousness in their judgements, are for a season apt out of conscience *to be led away with the error of others, which lie in wait to deceive.*\n\nInsomuch as the Apostle upon the example of those first times, foreseeing also the like events in following generations upon the like causes, hath been bold to set this down as a *ruled Case,* that likewise in other Churches so constituted and *de facto* empriviledged as that of the Church of *Corinth* was (which single Church, in the sacred Records about it, is the compleatest Mirror of Church-Constitution, Order and Government, and events thereupon ensuing, of any one Church whatever that we have story of) his Maxim is, *There must be also divisions* amongst you; he setly inserts an [*ALSO*] in the case, as that which had been in his own observation, and that which would be ἐπὶ τὸ πολὺ the fate of other Churches like thereunto, *so prophesieth he*: And he speaks this as peremptorily as he doth elsewhere in that other, *We must through many tribulations enter into the Kingdom of Heaven*: Yea, and that *all that will live godly in Christ Jesus, shall suffer persecution:* There is a [*MUST*] upon both alike, and we bless God, that we have run through both, and do say, and we say no more; *That as it was then, so it is now,* in both respects.\n\nHowever, such hath been the powerful hand of Gods Providence in *these,* which have been the worst of our *Tryals,* That out of an approved experience and observation of the issue, we are able to add that other part of the Apostles Prediction, That therefore *such rents must be, that they which are approved may be made manifest among you*; which holy issue God (as having aimed at it therein) doth frequently and certainly bring about in Churches, as he doth bring upon them that other fate of division. Let them therefore look unto it, that are the *Authors of such disturbances,* as the Apostle warneth, *Gal.* 5.10. The *experiment is this,* That we have seen, and do daily see, that multitudes of holy and precious souls, and (in the holy Ghosts word) *approved Saints,* have been, and are the more rooted and grounded by means of these shakings, and do continue to cleave the faster to Christ, and the purity of his Ordinances, and value them the more by this cost God hath put them to for the enjoying of them, *who having been planted in the House of the Lord, have flourished in the Courts of our God,* in these evil times, to *shew that the Lord is upright.* And this experimented event from out of such divisions, hath more confirmed us, and is a lowder Apologie for us, then all that our opposites are able from our breaches to alleadge to prejudice us.\n\nWe will add a few words for *conclusion,* and give a more particular account of this our *DECLARATION.* In drawing up this *Confession of Faith,* we have had before us the *Articles of Religion,* approved and passed by both Houses of *Parliament,*[^15] after advice had with an *Assembly of Divines,* called together by them for that purpose. To which Confession, for the substance of it, we fully assent, as do our Brethren of *New-England,* and the Churches also of *Scotland,* as each in their general Synods have testified.\n\nA few things we have added for obviating some erroneous opinions, that have been more broadly and boldly here of late maintained by the Asserters, then in former times; and made other additions and alterations in *method,* here and there, and some clearer explanations, as we found occasion.\n\nWe have endeavored throughout, to hold to such Truths in this our Confession, as are more properly termed *matters of Faith*; and what is of *Church-order,* we dispose in certain Propositions by it self. To this course we are led by the Example of the Honorable *Houses of Parliament,* observing what was established, and what omitted by them in that *Confession* the Assembly presented to them. Who thought it not convenient to have matters of *Discipline* and *Church-Government* put into a *Confession of Faith,* especially such particulars thereof, as then were, and still are controverted and under dispute by men Orthodox and sound in Faith. The 30*th* *cap.* therefore of that Confession, as it was presented to them by the Assembly, which is of *Church-Censures,* their *Use, Kindes,* and in *whom placed*: As also *cap.* 31. of *Synods* and *Councels,* by *whom* to be *called,* of *what force* in their *decrees* and *determinations.* And the 4*th* *paragr.* of the 20*th* *cap.* which determines what *opinions* and practises *disturb the peace* of the Church, and how such disturbers ought to *be proceeded against* by the *Censures of the Church,* and punished by the *Civil Magistrate.* Also a great part of the 24*th* *cap. of Marriage* and *Divorce.* These were such doubtful assertions, and so unsutable to a Confession of Faith, as the *Honorable Houses* in their great Wisdom thought fit to lay them aside: There being nothing that tends more to heighten dissentings among Brethren, then to determine and adopt the *matter* of their *difference,* under so high a title as to be an *Article* of *our Faith*: So that there are two whole Chapters, and some Paragraphs in other Chapters in their Confession, that we have upon this account omitted and the rather do we give this notice, because that Copy of the Parliaments, followed by us,[^16] is in few mens hands; the other as it came from the *Assembly,* being approved of in *Scotland,* was printed and hastened into the world before the *Parliament* had declared their Resolutions about it; which was not till *June* 20. 1648. and yet hath been, and continueth to be the Copy (ordinarily) onely sold, printed and reprinted for these *eleven* years.\n\nAfter the 19*th* *cap. of the Law,* we have added a *cap. of the Gospel,* it being a Title that may not well be omitted in a Confession of Faith. In which Chapter, what is dispersed, and by intimation in the Assemblies Confession with some little addition, is here brought together, and more fully under one head.\n\nThat there are not Scriptures annexed as in some Confessions (though in divers others it’s otherwise) we give the same account as did the *Reverend Assembly* in the same case:[^17] which was this; *The Confession being large, and so framed, as to meet with the common errors, if the Scriptures should have been alleadged with any clearness, and by shewing where the strength of the proof lieth, it would have required a volume.*\n\nWe say further, it being our utmost end in this (as it is indeed of a *Confession*) humbly to give an account what we hold and assert in these matters; that others, especially the Churches of Christ may judge of us accordingly. This we aimed at, and not so much to instruct others, or convince gainsayers. These are the proper works of other institutions of Christ, and are to be done in the strength of express Scripture. *A Confession* is an Ordinance of another nature.\n\nWhat we have laid down and asserted about *CHURCHES* and their *Government,* we humbly conceive to be the *Order* which Christ himself hath appointed to be observed, we have endeavored to follow Scripture-light; and those also that went before us according to that Rule, desirous of nearest uniformity with *reforming Churches,* as with our Brethren in *New England,* so with others, that differ from them and us.\n\nThe Models and Platforms of this subject laid down by learned men, and practised by Churches, are various: We do not judge it *brotherly,* or *grateful,* to insist upon comparisons as some have done; but this experience teacheth, That the *variety,* and possibly the *disputes* and *emulations* arising thence, have much strengthened, if not fixed, this unhapy perswasion in the mindes of some learned and good men, namely, *That there is no settled Order laid down in Scripture*; but it’s left to the prudence of the Christian Magistrate, to compose or make choice of such a Form as is most sutable and consistent with their Civil Government. Where this opinion is entertained in the perswasion of Governors, there, Churches asserting their Power and Order to be *jure divino,* and the appointment of Jesus Christ, can have no better nor more honorable entertainment, then a Toleration or Permission.\n\nYet herein there is this remarkable advantage to all parties that differ, about what in Government is of Christs appointment; in that such *Magistrates* have a far greater latitude in conscience, to tolerate and permit the several forms of each so bound up in their perswasion, then *they* have to submit unto what the Magistrate shall impose: And thereupon the Magistrate exercising an indulgency and forbearance, with protection and encouragement to the people of God, so differing from him, and amongst themselves: Doth therein discharge as great a faithfulness to Christ, and love to his people, as can any way be supposed and expected from any Christian Magistrate, of what perswasion soever he is. And where this clemency from Governors is shewed to any sort of persons or Churches of Christ upon such a principle, it will in equity produce this just effect, That all that so differ from him, and amongst themselves, standing in equal and alike difference from the principle of such a Magistrate, he is equally free to give a like liberty to them, one as well as the other.\n\nThis faithfulness in our Governors we do with thankfulness to God acknowledge, and to their everlasting honor, which appeared much in the late Reformation. The *Hicrarchie, Common-prayer-book,* and all other things grievous to Gods people, being removed, they made choice of an Assembly of learned men, to advise what Government and Order is meet to be established in the room of these things; and because it was known there were different opinions (as always hath been among Godly men) about forms of Church-Government, there was by the *Ordinance* first sent forth to call an Assembly, not onely a choice made of persons of several perswasions to sit as *Members* there, but liberty given, to a *lesser number,* if dissenting, to report their Judgements and Reasons, as well and as freely as the *major part.*\n\nHereupon the Honorable House of Commons (an Indulgence we hope will never be forgotten) finding by papers received from them, that the Members of the Assembly were not like to compose differences amongst themselves, so as to joyn in the same Rule for Church-Government, did Order further as followeth: *That a Committee of Lords and Commons,* &c. *do take into consideration the differences of the Opinions in the Assembly of Divines in point of Church-Government, and to endeavor a union if it be possible; and in case that cannot be done, to endeavor the finding out some way, how far tender consciences, who cannot in all things submit to the same Rule which shall be established, may be born with according to the Word, and as may stand with the publique peace.*\n\nBy all which it is evident the Parliament purposed not to establish the Rule of Church-Government with such rigor, as might not permit and bear with a practise different from what they had established: In persons and Churches of different principles, if occasion were. And this Christian clemency and indulgence in our Governors, hath been the foundation of that *Freedom and Liberty,* in the managing of Church-affairs, which *our Brethren,* as well as *WE,* that differ from them, do now, and have many years enjoyed.\n\nThe Honorable Houses by several Ordinances of Parliament after much consultation, having settled Rules for Church-Government, and *such an Ecclesiastical Order* as they judged *would best joynt with the Laws and Government of the Kingdom,*[^18] did publish them, requiring the practise hereof throughout the Nation; and in particular, by the Ministers of the Province of *London.* But (upon the former reason, or the like charitable consideration) these *Rules* were not imposed by them under any *PENALTY* or rigorous inforcement, though frequently urged thereunto by some.\n\nOur reverend Brethren of the Province of *London,* having considered of these Ordinances, and the Church-Government laid down in them, declared their opinions to be, *That there is not a compleat rule in those Ordinances*; also,[^19] *that there are many necessary things not yet established, and some things wherein their consciences are not so fully satisfied.* These Brethren in the same paper, have published also their joynt *Resolution to practise in all things according to the rule of the Word, and according to these Ordinances, so far as they conceive them correspond to it, and in so doing they trust they shall not grieve the spirit of the truly godly, nor give any just occasion to them that are contrary minded, to blame their proceedings.*\n\nWe humbly conceive (that *WE* being dissatisfied in these things as our Brethren) the like liberty was intended by the honorable Houses, and may be taken by us of the *Congregational way* (without blame or grief to the spirits of those *Brethren* at least) to resolve, or rather to continue in the same resolution and practise in these matters, which indeed were our practises in times of greatest opposition, and before this reformation was begun.\n\nAnd as our Brethren *the Ministers of London,* drew up and published their *opinions* and *apprehensions* about Church-Government into an intire System; so we now give the like publique account of our consciences, and the rules by which we have constantly practised hitherto; which we have here drawn up, and do present. Whereby it will appear how much, or how little we differ in these things from our Presbyterian Brethren.\n\nAnd we trust there is no just cause why any man, either for our differing from the present settlement, it being out of conscience, and not out of *contempt,* or our differences one from another, being not *wilful,* should charge either of us with that odious reproach of *Schism.* And indeed, if not for our differing from the State-settlement, much less because we differ from our Brethren, our differences being *in some lesser things,*[^20] *and circumstances* onely, as themselves acknowledge. And let it be further considered, that we have not broken from them or their Order by these differences (but rather they from us) and in that respect we less deserve their censure; our practise being no other then what it was in our breaking from Episcopacy, and long before Presbytery, or any such form as now they are in, was taken up by them; and we will not say how probable it is that the yoke of Episcopacy had been upon our neck to this day, if some such way (as formerly, and now is, and hath been termed *Schism*) had not with much suffering bin then practised & since continued in.\n\nFor *Novelty,* wherewith we are likewise both charged by the enemies of both, it is true, in respect of the publique and open profession, either of Presbytery or Independency, this Nation hath been a stranger to each way, it’s possible ever since it hath been Christian; though for our-selves we are able to trace the footsteps of an Independent Congregational way in the ancientest customs of the Churches, as also in the writings of our soundest Protestant Divines, and (that which we are much satisfied in) a full concurrence throughout in all the substantial parts of Church-Government, with our Reverend Brethren the *old Puritan non-Conformists,*[^21] who being instant in prayer and much sufferings, prevailed with the Lord, and we reap with joy, what they sowed in tears. Our Brethren also that are for Presbyterial subordinations, profess what is of weight against *Novelty* for their way.\n\nAnd now therefore seeing the Lord, in whose hand is the heart of Princes, hath put into the hearts of our Governors to tolerate and permit (as they have done many years) persons of each perswasion, to enjoy their consciences, though neither come up to the *Rule established by Authority*: And that which is more, to give us both protection, and the same encouragement that the most devoted *Conformists* in those former superstitious times enjoyed, yea, and by a publique Law to establish this Liberty for time to come; and yet further, in the midst of our fears, to set over us a *Prince* that owns this Establishment, and cordially resolves to secure our Churches in the enjoyment of these Liberties, if we abuse them not to the disturbance of the Civil Peace.\n\nThis should be a very great engagement upon the hearts of all, though of different perswasions, to endeavor our utmost, *joyntly* to promove the honor and prosperity of such a Government and Governors by whatsoever means, which in our Callings as Ministers of the Gospel, and as Churches of Jesus Christ the Prince of peace, we are any way able to; as also to be peaceably disposed one towards another, and with mutual toleration to love as brethren, notwithstanding such differences, remembring, as it’s very equal we should, the differences that are between *Presbyterians* and *Independents,* being differences between fellow-servants, and neither of them having authority given from God or man, to impose their opinions, one more then the other. That our Governors after so solemn an establishment, should thus bear with us both, in our greater differences from their Rule, and after this, for any of us *to take a fellow-servant by the throat,* upon the account of a lesser reckoning, and nothing due to *him* upon it: is to forget, at least not to exercise, that compassion and tenderness we have found, where we had less ground to challenge or expect it.\n\nOur prayer unto God is, That *whereto we have* already *attained, we* all *may walk by the same rule,* and that *wherein we are otherwise minded,* God would reveal it to us in his due time.\n\n[^1]: 1 Cor. 1.10.\n[^2]: Acts 15.\n[^3]: Rom. 15.6, 8, 9.\n[^4]: v. 9.\n[^5]: This perswasion cometh not of him that calleth you. Gal. 5.8.\n[^6]: 1 Pet. 1.5.\n[^7]: 1 Pet. 3.15.\n[^8]: 8 Cor. 2.\n[^9]: Gal. 1.6.\n[^10]: Heb. 5.12.\n[^11]: Eph. 4.12.\n[^12]: 14.\n[^13]: Heb. 3.6.\n[^14]: Heb. 10.22.\n[^15]: June 20. 1648.\n[^16]: Aug. 1647\n[^17]: Session 786.\n[^18]: Ordinance of March 14. 1645.\n[^19]: Considerations and Cautions from Sion Coll. June 19. 1646.\n[^20]: Jus divinum Minist. pub. by the Provost of London, in the Preface.\n[^21]: Puritanis. Ang. by Dr. Aims near 50 years since, as the opinions of Whitehead, Gilbe, Fox, Dearing, Greenham, Cartwright, Venner, Fulk, Whitaker, Rainold, Perkins, &c."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"savoy1658-modernized","kind":"confession","title":"Savoy Declaration of Faith and Order (modernized)","short":"Savoy","aliases":["Savoy Declaration"],"authors":["Savoy Assembly"],"tradition":["reformed","congregational"],"language":"en","translation":null,"dates":{"written":1658,"first_published":1658,"adopted":[]},"year":1658,"edition":null,"source":null,"image":null,"modernized":"savoy1658","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"lbcf1689-modernized","relation":"revised-by"},{"document":"savoy1658","relation":"same"},{"document":"wcf1646-modernized","relation":"revises"}],"provenance":{"witness":null,"transcription":{"from":"savoy1658","checked":[]},"license":"public-domain","notes":"`savoy1658` with its spelling modernized by `scripts/modernize.mjs`, from `scripts/modernize-dictionary.json`."},"chapter_count":33,"paragraph_count":189,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/savoy1658-modernized","chapters":[{"number":1,"title":"Of the holy Scripture","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"Although the Light of Nature, and the Works of Creation and Providence, do so far manifest the Goodness, Wisdom and Power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation: Therefore it pleased the Lord at various times, and in various manners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which makes the holy Scripture to be most necessary; those former ways of Gods revealing his Will unto his people, being now ceased.","segments":[{"text":"Although the Light of Nature, and the Works of Creation and Providence, do so far manifest the Goodness, Wisdom and Power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation: Therefore it pleased the Lord at various times, and in various manners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which makes the holy Scripture to be most necessary; those former ways of Gods revealing his Will unto his people, being now ceased.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.1"],"savoy1658":["1.1"],"wcf1646-modernized":["1.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of","position":5},{"text":"s","position":23}]}],"page":null,"leaf":null},{"id":"1.2","chapter":1,"number":2,"text":"Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament; which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, The Epistle of Jude, The Revelation. All which are given by the inspiration of God to be the Rule of Faith and Life.","segments":[{"text":"Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament; which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, The Epistle of Jude, The Revelation. All which are given by the inspiration of God to be the Rule of Faith and Life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.2"],"savoy1658":["1.2"],"wcf1646-modernized":["1.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"to","position":2},{"text":"to","position":3}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"1","position":1},{"text":"2","position":1},{"text":"1","position":2},{"text":"2","position":2},{"text":"1","position":3},{"text":"2","position":3},{"text":"1","position":4},{"text":"2","position":4},{"text":"1","position":5},{"text":"2","position":5},{"text":"1","position":6},{"text":"2","position":6},{"text":"the","position":13}]}],"page":null,"leaf":null},{"id":"1.3","chapter":1,"number":3,"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other human writings.","segments":[{"text":"The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other human writings.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.3"],"savoy1658":["1.3"],"wcf1646-modernized":["1.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in","position":4},{"text":"then","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"then","position":null}]}],"page":null,"leaf":null},{"id":"1.4","chapter":1,"number":4,"text":"The Authority of the holy Scripture, for which it ought to be believed and obeyed, depends not upon the Testimony of any man or Church; but wholly upon God (who is Truth it self) the Author thereof; and therefore it is to be received, because it is the Word of God.","segments":[{"text":"The Authority of the holy Scripture, for which it ought to be believed and obeyed, depends not upon the Testimony of any man or Church; but wholly upon God (who is Truth it self) the Author thereof; and therefore it is to be received, because it is the Word of God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.4"],"savoy1658":["1.4"],"wcf1646-modernized":["1.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"and obeyed,","position":null},{"text":"and","position":2}]}],"page":null,"leaf":null},{"id":"1.5","chapter":1,"number":5,"text":"We may be moved and induced by the Testimony of the Church, to an high and reverent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God) the full discovery it makes of the only way of Mans Salvation, the many other incomparable excellencies, and the entire perfection thereof, are Arguments whereby it does abundantly evidence it self to be the Word of God; Yet notwithstanding, our full persuasion and assurance of the infallible Truth and Divine Authority thereof, is from the inward work of the holy Spirit, bearing witness by and with the Word in our hearts.","segments":[{"text":"We may be moved and induced by the Testimony of the Church, to an high and reverent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God) the full discovery it makes of the only way of Mans Salvation, the many other incomparable excellencies, and the entire perfection thereof, are Arguments whereby it does abundantly evidence it self to be the Word of God; Yet notwithstanding, our full persuasion and assurance of the infallible Truth and Divine Authority thereof, is from the inward work of the holy Spirit, bearing witness by and with the Word in our hearts.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.5"],"savoy1658":["1.5"],"wcf1646-modernized":["1.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":16},{"text":"the","position":18}]}],"page":null,"leaf":null},{"id":"1.6","chapter":1,"number":6,"text":"The whole Counsel of God concerning all things necessary for his own Glory, mans Salvation, Faith and Life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: And that there are some circumstances concerning the Worship of God and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian prudence, according to the general Rules of the Word, which are always to be observed.","segments":[{"text":"The whole Counsel of God concerning all things necessary for his own Glory, mans Salvation, Faith and Life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: And that there are some circumstances concerning the Worship of God and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian prudence, according to the general Rules of the Word, which are always to be observed.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.6"],"savoy1658":["1.6"],"wcf1646-modernized":["1.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in Scripture,","position":null},{"text":"by good and necessary consequence may be deduced from","position":null},{"text":"s","position":15}]}],"page":null,"leaf":null},{"id":"1.7","chapter":1,"number":7,"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","segments":[{"text":"All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.7"],"savoy1658":["1.7"],"wcf1646-modernized":["1.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":5},{"text":"unto","position":2}]}],"page":null,"leaf":null},{"id":"1.8","chapter":1,"number":8,"text":"The Old Testament in Hebrew (which was the Native Language of the People of God of old) and the New Testament in Greek (which at the time of writing of it was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentic; so as in all Controversies of Religion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.","segments":[{"text":"The Old Testament in Hebrew (which was the Native Language of the People of God of old) and the New Testament in Greek (which at the time of writing of it was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentic; so as in all Controversies of Religion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every Nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.8"],"savoy1658":["1.8"],"wcf1646-modernized":["1.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"have","position":2}]}],"page":null,"leaf":null},{"id":"1.9","chapter":1,"number":9,"text":"The infallible Rule of Interpretation of Scripture, is the Scripture it self; And therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.","segments":[{"text":"The infallible Rule of Interpretation of Scripture, is the Scripture it self; And therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.9"],"savoy1658":["1.9"],"wcf1646-modernized":["1.9"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"and known","position":null}]}],"page":null,"leaf":null},{"id":"1.10","chapter":1,"number":10,"text":"The Supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Councils, Opinions of ancient Writers, Doctrines of men and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our Faith is finally resolved.","segments":[{"text":"The Supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Councils, Opinions of ancient Writers, Doctrines of men and private Spirits, are to be examined, and in whose Sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our Faith is finally resolved.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["1.10"],"savoy1658":["1.10"],"wcf1646-modernized":["1.10"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Councils,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Scripture delivered by the","position":null},{"text":"into which","position":null},{"text":"so delivered, our Faith is finally resolved.","position":null}]}],"page":null,"leaf":null}]},{"number":2,"title":"Of God and of the holy Trinity","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"There is but one only living and true God; who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal, most just and terrible in his Judgments, hating all sin, and who will by no means clear the guilty.","segments":[{"text":"There is but one only living and true God; who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal, most just and terrible in his Judgments, hating all sin, and who will by no means clear the guilty.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["2.1"],"savoy1658":["2.1"],"wcf1646-modernized":["2.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"There","position":null},{"text":"who","position":1},{"text":"most wise,","position":null},{"text":"who","position":2}]}],"page":null,"leaf":null},{"id":"2.2","chapter":2,"number":2,"text":"God has all Life, Glory, Goodness, Blessedness, in, and of himself; and is alone, in, and unto himself, All-sufficient, not standing in need of any Creatures which he has made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and has most Sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleases: In his sight all things are open and manifest, his Knowledge is infinite, infallible, and independent upon the Creature, so as nothing is to him contingent or uncertain. He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or Obedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them.","segments":[{"text":"God has all Life, Glory, Goodness, Blessedness, in, and of himself; and is alone, in, and unto himself, All-sufficient, not standing in need of any Creatures which he has made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and has most Sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleases: In his sight all things are open and manifest, his Knowledge is infinite, infallible, and independent upon the Creature, so as nothing is to him contingent or uncertain. He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or Obedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["2.2"],"savoy1658":["2.2"],"wcf1646-modernized":["2.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"has","position":1},{"text":"and","position":2},{"text":"s","position":13},{"text":"them,","position":2},{"text":"and every other Creature,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"as Creatures, they owe unto the Creator, and whatever","position":null},{"text":"further","position":null}]}],"page":null,"leaf":null},{"id":"2.3","chapter":2,"number":3,"text":"In the Unity of the God-head there be three Persons, of one Substance, Power, and Eternity, God the Father, God the Son, and God the holy Ghost: The Father is of none, neither begotten, nor proceeding; The Son is eternally begotten of the Father; The holy Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable Dependence upon him.","segments":[{"text":"In the Unity of the God-head there be three Persons, of one Substance, Power, and Eternity, God the Father, God the Son, and God the holy Ghost: The Father is of none, neither begotten, nor proceeding; The Son is eternally begotten of the Father; The holy Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable Dependence upon him.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["2.3"],"savoy1658":["2.3"],"wcf1646-modernized":["2.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the Unity of the God-head","position":null},{"text":"be","position":1},{"text":"Persons,","position":null},{"text":"God","position":2},{"text":"Father, God","position":null},{"text":"Son, and God the holy Ghost:","position":null},{"text":"Ghost eternally","position":null},{"text":"upon","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable Dependence upon him.","position":null}]}],"page":null,"leaf":null}]},{"number":3,"title":"Of Gods Eternal Decree","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"God from all eternity did by the most wise and holy Counsel of his own Will, freely and unchangeably ordain whatsoever comes to pass: Yet so, as thereby neither is God the Author of sin, nor is violence offered to the will of the Creatures, nor is the liberty or contingency of second Causes taken away, but rather established.","segments":[{"text":"God from all eternity did by the most wise and holy Counsel of his own Will, freely and unchangeably ordain whatsoever comes to pass: Yet so, as thereby neither is God the Author of sin, nor is violence offered to the will of the Creatures, nor is the liberty or contingency of second Causes taken away, but rather established.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.1"],"savoy1658":["3.1"],"wcf1646-modernized":["3.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"did","position":null},{"text":"unchangeably ordain","position":null},{"text":"neither is God","position":null},{"text":"s","position":14}]}],"page":null,"leaf":null},{"id":"3.2","chapter":3,"number":2,"text":"Although God knows whatsoever may or can come to pass upon all supposed Conditions, yet has he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such Conditions.","segments":[{"text":"Although God knows whatsoever may or can come to pass upon all supposed Conditions, yet has he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such Conditions.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.2"],"savoy1658":["3.2"],"wcf1646-modernized":["3.2"]},"diffs":[],"page":null,"leaf":null},{"id":"3.3","chapter":3,"number":3,"text":"By the Decree of God for the manifestation of his Glory, some Men and Angels are predestinated unto everlasting Life, and others fore-ordained to everlasting Death.","segments":[{"text":"By the Decree of God for the manifestation of his Glory, some Men and Angels are predestinated unto everlasting Life, and others fore-ordained to everlasting Death.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.3"],"savoy1658":["3.3"],"wcf1646-modernized":["3.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto everlasting Life, and others","position":null},{"text":"everlasting Death.","position":null}]}],"page":null,"leaf":null},{"id":"3.4","chapter":3,"number":4,"text":"These Angels and Men thus predestinated, and fore-ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished.","segments":[{"text":"These Angels and Men thus predestinated, and fore-ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.4"],"savoy1658":["3.4"],"wcf1646-modernized":["3.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"3.5","chapter":3,"number":5,"text":"Those of mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his Will, has chosen in Christ unto everlasting Glory, out of his mere free Grace and Love, without any fore-sight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature, as Conditions or Causes moving him thereunto, and all to the praise of his glorious Grace.","segments":[{"text":"Those of mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his Will, has chosen in Christ unto everlasting Glory, out of his mere free Grace and Love, without any fore-sight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature, as Conditions or Causes moving him thereunto, and all to the praise of his glorious Grace.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.5"],"savoy1658":["3.5"],"wcf1646-modernized":["3.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto","position":1},{"text":"fore-sight of Faith or good Works, or perseverance in either of them, or any","position":null},{"text":"Conditions","position":null},{"text":"s","position":21},{"text":"and all to the praise of his glorious Grace.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"good Works,","position":null}]}],"page":null,"leaf":null},{"id":"3.6","chapter":3,"number":6,"text":"As God has appointed the Elect unto Glory, so has he by the eternal and most free purpose of his Will fore-ordained all the means thereunto: Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto Faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through Faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the Elect only.","segments":[{"text":"As God has appointed the Elect unto Glory, so has he by the eternal and most free purpose of his Will fore-ordained all the means thereunto: Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto Faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through Faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the Elect only.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.6"],"savoy1658":["3.6"],"wcf1646-modernized":["3.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"has he","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"or","position":6}]}],"page":null,"leaf":null},{"id":"3.7","chapter":3,"number":7,"text":"The rest of mankind God was pleased, according to the unsearchable Counsel of his own Will, whereby he extends or withholds mercy, as he pleases, for the glory of his sovereign power over his Creatures, to pass by, and to ordain them to dishonor and wrath for their sin to the praise of his glorious Justice.","segments":[{"text":"The rest of mankind God was pleased, according to the unsearchable Counsel of his own Will, whereby he extends or withholds mercy, as he pleases, for the glory of his sovereign power over his Creatures, to pass by, and to ordain them to dishonor and wrath for their sin to the praise of his glorious Justice.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["3.7"],"wcf1646-modernized":["3.7"]},"diffs":[],"page":null,"leaf":null},{"id":"3.8","chapter":3,"number":8,"text":"The Doctrine of this high mystery of Predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual Vocation, be assured of their eternal Election. So shall this Doctrine afford matter of praise, reverence and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.","segments":[{"text":"The Doctrine of this high mystery of Predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual Vocation, be assured of their eternal Election. So shall this Doctrine afford matter of praise, reverence and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["3.7"],"savoy1658":["3.8"],"wcf1646-modernized":["3.8"]},"diffs":[],"page":null,"leaf":null}]},{"number":4,"title":"Of Creation","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"It pleased God the Father, Son and holy Ghost, for the manifestation of the glory of his eternal Power, Wisdom and Goodness, in the beginning to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.","segments":[{"text":"It pleased God the Father, Son and holy Ghost, for the manifestation of the glory of his eternal Power, Wisdom and Goodness, in the beginning to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["4.1"],"savoy1658":["4.1"],"wcf1646-modernized":["4.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"in the beginning","position":null},{"text":"of nothing","position":null}]}],"page":null,"leaf":null},{"id":"4.2","chapter":4,"number":2,"text":"After God had made all other creatures, he created Man, male and female, with reasonable and immortal Souls, endowed with knowledge, righteousness and true holiness, after his own Image, having the Law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject unto change. Besides this Law written in their hearts, they received a command not to eat of the Tree of the Knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the Creatures.","segments":[{"text":"After God had made all other creatures, he created Man, male and female, with reasonable and immortal Souls, endowed with knowledge, righteousness and true holiness, after his own Image, having the Law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own Will, which was subject unto change. Besides this Law written in their hearts, they received a command not to eat of the Tree of the Knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["4.2","4.3"],"savoy1658":["4.2"],"wcf1646-modernized":["4.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"endowed with","position":null},{"text":"after his own Image,","position":null},{"text":"unto","position":null},{"text":"this","position":null},{"text":"the","position":9}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":19}]}],"page":null,"leaf":null}]},{"number":5,"title":"Of Providence","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"God the great Creator of all things, does uphold, direct, dispose and govern all creatures, actions, and things from the greatest even to the least by his most wise and holy Providence, according unto his infallible fore-knowledge, and the free and immutable counsel of his own Will, to the praise of the glory of his Wisdom, Power, Justice, Goodness and Mercy.","segments":[{"text":"God the great Creator of all things, does uphold, direct, dispose and govern all creatures, actions, and things from the greatest even to the least by his most wise and holy Providence, according unto his infallible fore-knowledge, and the free and immutable counsel of his own Will, to the praise of the glory of his Wisdom, Power, Justice, Goodness and Mercy.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.1"],"savoy1658":["5.1"],"wcf1646-modernized":["5.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"great","position":1},{"text":"actions,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"unto","position":null}]}],"page":null,"leaf":null},{"id":"5.2","chapter":5,"number":2,"text":"Although in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet by the same Providence he orders them to fall out, according to the nature of second Causes, either necessarily, freely, or contingently.","segments":[{"text":"Although in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet by the same Providence he orders them to fall out, according to the nature of second Causes, either necessarily, freely, or contingently.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.2"],"savoy1658":["5.2"],"wcf1646-modernized":["5.2"]},"diffs":[],"page":null,"leaf":null},{"id":"5.3","chapter":5,"number":3,"text":"God in his ordinary Providence makes use of means, yet is free to work without, above, and against them at his pleasure.","segments":[{"text":"God in his ordinary Providence makes use of means, yet is free to work without, above, and against them at his pleasure.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.3"],"savoy1658":["5.3"],"wcf1646-modernized":["5.3"]},"diffs":[],"page":null,"leaf":null},{"id":"5.4","chapter":5,"number":4,"text":"The almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, in that his determinate Counsel extends it self even to the first Fall, and all other sins of Angels and Men (and that not by a bare permission) which also he most wisely and powerfully bounds, and otherwise orders and governs in a manifold Dispensation to his own most holy ends; yet so, as the sinfulness thereof proceeds only from the Creature, and not from God, who being most holy and righteous, neither is, nor can be the author or approver of sin.","segments":[{"text":"The almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves in his Providence, in that his determinate Counsel extends it self even to the first Fall, and all other sins of Angels and Men (and that not by a bare permission) which also he most wisely and powerfully bounds, and otherwise orders and governs in a manifold Dispensation to his own most holy ends; yet so, as the sinfulness thereof proceeds only from the Creature, and not from God, who being most holy and righteous, neither is, nor can be the author or approver of sin.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.4"],"savoy1658":["5.4"],"wcf1646-modernized":["5.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in","position":4},{"text":"sins","position":null},{"text":"own","position":null},{"text":"thereof","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in","position":4},{"text":"his determinate Counsel","position":null},{"text":"which also he","position":null},{"text":"ly","position":1},{"text":"powerfully bounds,","position":null},{"text":"orders","position":null},{"text":"governs","position":null},{"text":"most","position":2}]}],"page":null,"leaf":null},{"id":"5.5","chapter":5,"number":5,"text":"The most wise, righteous and gracious God does oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for various other just and holy ends.","segments":[{"text":"The most wise, righteous and gracious God does oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for various other just and holy ends.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.5"],"savoy1658":["5.5"],"wcf1646-modernized":["5.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":11},{"text":"various","position":null}]}],"page":null,"leaf":null},{"id":"5.6","chapter":5,"number":6,"text":"As for those wicked and ungodly men, whom God as a righteous Judge, for former sins, does blind and harden, from them he not only withholds his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects, as their corruption makes occasions of sin; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.","segments":[{"text":"As for those wicked and ungodly men, whom God as a righteous Judge, for former sins, does blind and harden, from them he not only withholds his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects, as their corruption makes occasions of sin; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.6"],"savoy1658":["5.6"],"wcf1646-modernized":["5.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":6},{"text":"s","position":11},{"text":"s","position":25}]}],"page":null,"leaf":null},{"id":"5.7","chapter":5,"number":7,"text":"As the providence of God does in general reach to all Creatures, so after a most special manner it takes care of his Church, and disposes all things to the good thereof.","segments":[{"text":"As the providence of God does in general reach to all Creatures, so after a most special manner it takes care of his Church, and disposes all things to the good thereof.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["5.7"],"savoy1658":["5.7"],"wcf1646-modernized":["5.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"most","position":null}]}],"page":null,"leaf":null}]},{"number":6,"title":"Of the fall of Man, of Sin, and of the Punishment thereof","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"God having made a Covenant of Works and Life, thereupon, with our first Parents and all their posterity in them, they being seduced by the subtlety and temptation of Satan, did willfully transgress the Law of their Creation, and break the Covenant in eating the forbidden fruit.","segments":[{"text":"God having made a Covenant of Works and Life, thereupon, with our first Parents and all their posterity in them, they being seduced by the subtlety and temptation of Satan, did willfully transgress the Law of their Creation, and break the Covenant in eating the forbidden fruit.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["6.1"],"savoy1658":["6.1"],"wcf1646-modernized":["6.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"having made a Covenant of Works","position":null},{"text":"Life, thereupon, with our first Parents","position":null},{"text":"all their posterity","position":null},{"text":"them, they being seduced by","position":null},{"text":"and temptation","position":null},{"text":"Satan,","position":null},{"text":"break","position":null},{"text":"Covenant","position":2}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"God having made a Covenant of Works and Life, thereupon, with","position":null},{"text":"and all their posterity in them, they","position":null},{"text":"did willfully transgress the Law of their Creation, and break the Covenant","position":null}]}],"page":null,"leaf":null},{"id":"6.2","chapter":6,"number":2,"text":"By this sin they, and we in them, fell from original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.","segments":[{"text":"By this sin they, and we in them, fell from original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["6.2"],"savoy1658":["6.2"],"wcf1646-modernized":["6.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"they, and we in them,","position":null},{"text":"so became","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and we in them,","position":null}]}],"page":null,"leaf":null},{"id":"6.3","chapter":6,"number":3,"text":"They being the Root, and by Gods appointment standing in the room and stead of all mankind, the guilt of this sin was imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary generation.","segments":[{"text":"They being the Root, and by Gods appointment standing in the room and stead of all mankind, the guilt of this sin was imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary generation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["6.3"],"savoy1658":["6.3"],"wcf1646-modernized":["6.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"this","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and by Gods appointment standing in the room and stead","position":null}]}],"page":null,"leaf":null},{"id":"6.4","chapter":6,"number":4,"text":"From this Original corruption, whereby we are utterly indisposed, disabled and made opposite to all good, and wholly inclined to all evil, do proceed all Actual transgressions.","segments":[{"text":"From this Original corruption, whereby we are utterly indisposed, disabled and made opposite to all good, and wholly inclined to all evil, do proceed all Actual transgressions.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["6.4"],"savoy1658":["6.4"],"wcf1646-modernized":["6.4"]},"diffs":[],"page":null,"leaf":null},{"id":"6.5","chapter":6,"number":5,"text":"This Corruption of nature during this life, does remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both it self and all the motions thereof are truly and properly sin.","segments":[{"text":"This Corruption of nature during this life, does remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both it self and all the motions thereof are truly and properly sin.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["6.5"],"savoy1658":["6.5"],"wcf1646-modernized":["6.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"all","position":null}]}],"page":null,"leaf":null},{"id":"6.6","chapter":6,"number":6,"text":"Every sin, both original and actual, being a transgression of the righteous Law of God, and contrary thereunto, does in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal and eternal.","segments":[{"text":"Every sin, both original and actual, being a transgression of the righteous Law of God, and contrary thereunto, does in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal and eternal.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["6.6"],"wcf1646-modernized":["6.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":7,"title":"Of Gods Covenant with Man","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"The distance between God and the Creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of life, but by some voluntary condescension on Gods part, which he has been pleased to express by way of Covenant.","segments":[{"text":"The distance between God and the Creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of life, but by some voluntary condescension on Gods part, which he has been pleased to express by way of Covenant.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["7.1"],"savoy1658":["7.1"],"wcf1646-modernized":["7.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"attained the reward","position":null},{"text":"life,","position":null}]}],"page":null,"leaf":null},{"id":"7.2","chapter":7,"number":2,"text":"The first Covenant made with man, was a Covenant of Works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.","segments":[{"text":"The first Covenant made with man, was a Covenant of Works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["7.2"],"wcf1646-modernized":["7.2"]},"diffs":[],"page":null,"leaf":null},{"id":"7.3","chapter":7,"number":3,"text":"Man by his fall having made himself incapable of life by that Covenant, the Lord was pleased to make a second, commonly called the Covenant of Grace; wherein he freely offers unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his holy Spirit, to make them willing and able to believe.","segments":[{"text":"Man by his fall having made himself incapable of life by that Covenant, the Lord was pleased to make a second, commonly called the Covenant of Grace; wherein he freely offers unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his holy Spirit, to make them willing and able to believe.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["7.2"],"savoy1658":["7.3"],"wcf1646-modernized":["7.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"having made himself incapable of life by that Covenant,","position":null},{"text":"was pleased","position":null},{"text":"second, commonly called the","position":null}]}],"page":null,"leaf":null},{"id":"7.4","chapter":7,"number":4,"text":"This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting Inheritance, with all things belonging to it, therein bequeathed.","segments":[{"text":"This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting Inheritance, with all things belonging to it, therein bequeathed.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["7.4"],"wcf1646-modernized":["7.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"the","position":1}]}],"page":null,"leaf":null},{"id":"7.5","chapter":7,"number":5,"text":"Although this Covenant has been differently and variously administered in respect of Ordinances and Institutions in the time of the Law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.","segments":[{"text":"Although this Covenant has been differently and variously administered in respect of Ordinances and Institutions in the time of the Law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["7.5"],"wcf1646-modernized":["7.5","7.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Although","position":null},{"text":"has been","position":null},{"text":"and 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glorified.","segments":[{"text":"It pleased God in his eternal purpose, to choose and ordain the Lord Jesus his only begotten Son, according to a Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King, the Head and Savior of his Church, the Heir of all things, and Judge of the World; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.1"],"savoy1658":["8.1"],"wcf1646-modernized":["8.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"a","position":6},{"text":"the","position":5}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"according to a Covenant made between them both,","position":null}]}],"page":null,"leaf":null},{"id":"8.2","chapter":8,"number":2,"text":"The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon him Mans nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance: So that two whole perfect and distinct natures, the Godhead and the Manhood, were inseparably joined together in one Person, without conversion, composition, or confusion; which Person is very God and very Man, yet one Christ, the only Mediator between God and Man.","segments":[{"text":"The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon him Mans nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance: So that two whole perfect and distinct natures, the Godhead and the Manhood, were inseparably joined together in one Person, without conversion, composition, or confusion; which Person is very God and very Man, yet one Christ, the only Mediator between God and Man.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.2"],"savoy1658":["8.2"],"wcf1646-modernized":["8.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Father,","position":null},{"text":"power of the","position":null},{"text":"Ghost","position":null},{"text":"of","position":7},{"text":"substance:","position":null},{"text":"the Godhead and the Manhood,","position":null}]}],"page":null,"leaf":null},{"id":"8.3","chapter":8,"number":3,"text":"The Lord Jesus in his Human nature, thus united to the Divine in the Person of the Son, was sanctified and anointed with the holy Spirit above measure, having in him all the treasures of Wisdom and Knowledge, in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was thereunto called by his Father, who also put all Power and Judgment into his hand, and gave him Commandment to execute the same.","segments":[{"text":"The Lord Jesus in his Human nature, thus united to the Divine in the Person of the Son, was sanctified and anointed with the holy Spirit above measure, having in him all the treasures of Wisdom and Knowledge, in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the Office of a Mediator and Surety; which Office he took not unto himself, but was thereunto called by his Father, who also put all Power and Judgment into his hand, and gave him Commandment to execute the same.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.3"],"savoy1658":["8.3"],"wcf1646-modernized":["8.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto","position":1},{"text":"into","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in the Person of the Son,","position":null},{"text":"also","position":null}]}],"page":null,"leaf":null},{"id":"8.4","chapter":8,"number":4,"text":"This Office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have born and suffered, being made sin and a curse for us, enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died, was buried, and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same Body in which he suffered, with which also he ascended into Heaven, and there sits at the right hand of his Father, making intercession, and shall return to judge Men and Angels at the end of the world.","segments":[{"text":"This Office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the Law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have born and suffered, being made sin and a curse for us, enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died, was buried, and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same Body in which he suffered, with which also he ascended into Heaven, and there sits at the right hand of his Father, making intercession, and shall return to judge Men and Angels at the end of the world.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.4"],"savoy1658":["8.4"],"wcf1646-modernized":["8.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"torments immediately from God","position":null},{"text":"was buried,","position":null},{"text":"under","position":4},{"text":"power","position":null},{"text":"death,","position":null},{"text":"also he","position":null},{"text":"at","position":4}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and underwent the punishment due to us, which we should have born and suffered, being made sin and a curse for us, enduring","position":null},{"text":"from God","position":null}]}],"page":null,"leaf":null},{"id":"8.5","chapter":8,"number":5,"text":"The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, has fully satisfied the Justice of God, and purchased not only reconciliation, but an everlasting inheritance in the Kingdom of heaven, for all those whom the Father has given unto him.","segments":[{"text":"The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, has fully satisfied the Justice of God, and purchased not only reconciliation, but an everlasting inheritance in the Kingdom of heaven, for all those whom the Father has given unto him.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.5"],"savoy1658":["8.5"],"wcf1646-modernized":["8.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"not only reconciliation, but","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"God,","position":2}]}],"page":null,"leaf":null},{"id":"8.6","chapter":8,"number":6,"text":"Although the work of Redemption was not actually wrought by Christ, till after his Incarnation; yet the virtue, efficacy and benefits thereof were communicated to the Elect in all ages successively from the beginning of the world, in and by those Promises, Types and Sacrifices, wherein he was revealed and signified to be the Seed of the Woman, which should bruise the Serpents head, and the Lamb slain from the beginning of the world, being yesterday and to day the same, and for ever.","segments":[{"text":"Although the work of Redemption was not actually wrought by Christ, till after his Incarnation; yet the virtue, efficacy and benefits thereof were communicated to the Elect in all ages successively from the beginning of the world, in and by those Promises, Types and Sacrifices, wherein he was revealed and signified to be the Seed of the Woman, which should bruise the Serpents head, and the Lamb slain from the beginning of the world, being yesterday and to day the same, and for ever.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.6"],"savoy1658":["8.6"],"wcf1646-modernized":["8.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"work","position":null},{"text":"wrought","position":null},{"text":"s","position":4},{"text":"were","position":null},{"text":"beginning","position":2},{"text":"the same,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"to","position":1}]}],"page":null,"leaf":null},{"id":"8.7","chapter":8,"number":7,"text":"Christ in the work of Mediation acts according to both Natures, by each Nature doing that which is proper to it self; yet by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature,","segments":[{"text":"Christ in the work of Mediation acts according to both Natures, by each Nature doing that which is proper to it self; yet by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature,","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.7"],"savoy1658":["8.7"],"wcf1646-modernized":["8.7"]},"diffs":[],"page":null,"leaf":null},{"id":"8.8","chapter":8,"number":8,"text":"To all those for whom Christ has purchased Redemption, he does certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them in and by the Word, the mysteries of salvation, effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his almighty Power and Wisdom, and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.","segments":[{"text":"To all those for whom Christ has purchased Redemption, he does certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them in and by the Word, the mysteries of salvation, effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his almighty Power and Wisdom, and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["8.8"],"savoy1658":["8.8"],"wcf1646-modernized":["8.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"purchased","position":null},{"text":"and","position":3},{"text":"mysteries","position":null},{"text":"effectually","position":2},{"text":"by his Spirit","position":null},{"text":"and","position":6},{"text":"and","position":9}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and","position":9}]}],"page":null,"leaf":null}]},{"number":9,"title":"Of Free-will","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"God has endowed the Will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any absolute necessity of Nature determined to do good or evil.","segments":[{"text":"God has endowed the Will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any absolute necessity of Nature determined to do good or evil.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["9.1"],"savoy1658":["9.1"],"wcf1646-modernized":["9.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"absolute","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and power of acting upon choice,","position":null},{"text":"do","position":2}]}],"page":null,"leaf":null},{"id":"9.2","chapter":9,"number":2,"text":"Man in his state of Innocency had freedom and power to will and to do that which was good and well pleasing to God; but yet mutably, so that he might fall from it.","segments":[{"text":"Man in his state of Innocency had freedom and power to will and to do that which was good and well pleasing to God; but yet mutably, so that he might fall from it.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["9.2"],"savoy1658":["9.2"],"wcf1646-modernized":["9.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"mutably,","position":null}]}],"page":null,"leaf":null},{"id":"9.3","chapter":9,"number":3,"text":"Man by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.","segments":[{"text":"Man by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["9.3"],"savoy1658":["9.3"],"wcf1646-modernized":["9.3"]},"diffs":[],"page":null,"leaf":null},{"id":"9.4","chapter":9,"number":4,"text":"When God converts a sinner, and translates him into the state of grace, he frees him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he does not perfectly nor only will that which is good, but does also will that which is evil.","segments":[{"text":"When God converts a sinner, and translates him into the state of grace, he frees him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he does not perfectly nor only will that which is good, but does also will that which is evil.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["9.4"],"savoy1658":["9.4"],"wcf1646-modernized":["9.4"]},"diffs":[],"page":null,"leaf":null},{"id":"9.5","chapter":9,"number":5,"text":"The will of Man is made perfectly and immutably free to good alone in the state of Glory only.","segments":[{"text":"The will of Man is made perfectly and immutably free to good alone in the state of Glory only.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["9.5"],"savoy1658":["9.5"],"wcf1646-modernized":["9.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":10,"title":"Of Effectual Calling","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"All those whom God has predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh, renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his grace.","segments":[{"text":"All those whom God has predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh, renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his grace.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["10.1"],"savoy1658":["10.1"],"wcf1646-modernized":["10.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"All","position":null},{"text":"and those only,","position":null},{"text":"in","position":5}]}],"page":null,"leaf":null},{"id":"10.2","chapter":10,"number":2,"text":"This effectual Call is of Gods free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the holy Spirit, he is thereby enabled to answer this Call, and to embrace the grace offered and conveyed in it.","segments":[{"text":"This effectual Call is of Gods free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the holy Spirit, he is thereby enabled to answer this Call, and to embrace the grace offered and conveyed in it.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["10.2"],"savoy1658":["10.2"],"wcf1646-modernized":["10.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"who is altogether","position":null}]}],"page":null,"leaf":null},{"id":"10.3","chapter":10,"number":3,"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ, who works when, and where, and how he pleases: so also are all other elect persons who are incapable of being outwardly called by the Ministry of the Word.","segments":[{"text":"Elect Infants dying in Infancy, are regenerated and saved by Christ, who works when, and where, and how he pleases: so also are all other elect persons who are incapable of being outwardly called by the Ministry of the Word.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["10.3"],"savoy1658":["10.3"],"wcf1646-modernized":["10.3"]},"diffs":[],"page":null,"leaf":null},{"id":"10.4","chapter":10,"number":4,"text":"Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the Light of Nature, and the Law of that Religion they do profess: And to assert and maintain that they may, is very pernicious, and to be detested.","segments":[{"text":"Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the Light of Nature, and the Law of that Religion they do profess: And to assert and maintain that they may, is very pernicious, and to be detested.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["10.4"],"savoy1658":["10.4"],"wcf1646-modernized":["10.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"do","position":1},{"text":"unto","position":null},{"text":"professing","position":null},{"text":"in any other way whatsoever,","position":null},{"text":"And to assert and maintain that they may, is very pernicious, and to be detested.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"not being effectually drawn by the Father,","position":null},{"text":"neither do nor can","position":null}]}],"page":null,"leaf":null}]},{"number":11,"title":"Of Justification","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"Those whom God effectually calls, he also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous, not for any thing wrought in them, or done by them, but for Christs sake alone; nor by imputing Faith it self, the act of believing, or any other Evangelical obedience to them, as their righteousness, but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole righteousness, they receiving and resting on him and his righteousness by Faith, which Faith they have not of themselves, it is the gift of God.","segments":[{"text":"Those whom God effectually calls, he also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous, not for any thing wrought in them, or done by them, but for Christs sake alone; nor by imputing Faith it self, the act of believing, or any other Evangelical obedience to them, as their righteousness, but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole righteousness, they receiving and resting on him and his righteousness by Faith, which Faith they have not of themselves, it is the gift of God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["11.1"],"savoy1658":["11.1"],"wcf1646-modernized":["11.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"nor","position":null},{"text":"Faith","position":3}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Christs active obedience unto","position":null},{"text":"whole Law, and passive","position":null},{"text":"in his death, for their whole","position":null},{"text":"sole righteousness,","position":null}]}],"page":null,"leaf":null},{"id":"11.2","chapter":11,"number":2,"text":"Faith thus receiving and resting on Christ, and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead Faith, but works by Love.","segments":[{"text":"Faith thus receiving and resting on Christ, and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead Faith, but works by Love.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["11.2"],"savoy1658":["11.2"],"wcf1646-modernized":["11.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it is","position":null}]}],"page":null,"leaf":null},{"id":"11.3","chapter":11,"number":3,"text":"Christ by his Obedience and Death did fully discharge the Debt of all those that are justified, and did by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to Gods Justice in their behalf: Yet in as much as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.","segments":[{"text":"Christ by his Obedience and Death did fully discharge the Debt of all those that are justified, and did by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to Gods Justice in their behalf: Yet in as much as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["11.3"],"savoy1658":["11.3"],"wcf1646-modernized":["11.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the penalty due unto them,","position":null},{"text":"Gods","position":null}]}],"page":null,"leaf":null},{"id":"11.4","chapter":11,"number":4,"text":"God did from all eternity decree to justify all the Elect, and Christ did in the fullness of time die for their sins, and rise again for their justification: Nevertheless, they are not justified personally, until the holy Spirit does in due time actually apply Christ unto them.","segments":[{"text":"God did from all eternity decree to justify all the Elect, and Christ did in the fullness of time die for their sins, and rise again for their justification: Nevertheless, they are not justified personally, until the holy Spirit does in due time actually apply Christ unto them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["11.4"],"savoy1658":["11.4"],"wcf1646-modernized":["11.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"personally,","position":null}]}],"page":null,"leaf":null},{"id":"11.5","chapter":11,"number":5,"text":"God does continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under Gods fatherly displeasure: and in that condition they have not usually the light of his Countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.","segments":[{"text":"God does continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under Gods fatherly displeasure: and in that condition they have not usually the light of his Countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["11.5"],"savoy1658":["11.5"],"wcf1646-modernized":["11.5"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in that condition they have","position":null},{"text":"usually","position":null}]}],"page":null,"leaf":null},{"id":"11.6","chapter":11,"number":6,"text":"The justification of Believers under the old Testament, was in all these respects one and the same with the justification of Believers under the new Testament.","segments":[{"text":"The justification of Believers under the old Testament, was in all these respects one and the same with the justification of Believers under the new Testament.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["11.6"],"savoy1658":["11.6"],"wcf1646-modernized":["11.6"]},"diffs":[],"page":null,"leaf":null}]},{"number":12,"title":"Of Adoption","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"All those that are justified, God vouchsafes in and for his only Son Jesus Christ to make partakers of the grace of Adoption, by which they are taken into the number, and enjoy the Liberties and privileges of the Children of God, have his Name put upon them, receive the Spirit of Adoption, have access to the Throne of Grace with boldness, are enabled to cry Abba Father, are pitied, protected, provided for, and chastened by him as by a father, yet never cast off, but sealed to the day of Redemption, and inherit the Promises as Heirs of everlasting Salvation.","segments":[{"text":"All those that are justified, God vouchsafes in and for his only Son Jesus Christ to make partakers of the grace of Adoption, by which they are taken into the number, and enjoy the Liberties and privileges of the Children of God, have his Name put upon them, receive the Spirit of Adoption, have access to the Throne of Grace with boldness, are enabled to cry Abba Father, are pitied, protected, provided for, and chastened by him as by a father, yet never cast off, but sealed to the day of Redemption, and inherit the Promises as Heirs of everlasting Salvation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["12.1"],"savoy1658":["12.1"],"wcf1646-modernized":["12.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":4},{"text":"the","position":5}]}],"page":null,"leaf":null}]},{"number":13,"title":"Of Sanctification","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the virtue of Christs death and resurrection, are also further sanctified really and personally through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened, and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.","segments":[{"text":"They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the virtue of Christs death and resurrection, are also further sanctified really and personally through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened, and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["13.1"],"savoy1658":["13.1"],"wcf1646-modernized":["13.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"that","position":null},{"text":"u","position":6}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"that","position":null},{"text":"united to Christ,","position":null},{"text":"are also further sanctified really and personally through the same virtue,","position":null},{"text":"all","position":6}]}],"page":null,"leaf":null},{"id":"13.2","chapter":13,"number":2,"text":"This Sanctification is throughout in the whole man, yet imperfect in this life, there abides still some remnants of corruption in every part, whence arises a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.","segments":[{"text":"This Sanctification is throughout in the whole man, yet imperfect in this life, there abides still some remnants of corruption in every part, whence arises a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["13.2"],"savoy1658":["13.2"],"wcf1646-modernized":["13.2"]},"diffs":[],"page":null,"leaf":null},{"id":"13.3","chapter":13,"number":3,"text":"In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome, and so the Saints grow in grace, perfecting holiness in the fear of God.","segments":[{"text":"In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome, and so the Saints grow in grace, perfecting holiness in the fear of God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["13.3"],"savoy1658":["13.3"],"wcf1646-modernized":["13.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":4}]}],"page":null,"leaf":null}]},{"number":14,"title":"Of saving Faith","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The grace of Faith, whereby the Elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the Ministry of the Word; by which also, and by the administration of the Seals, Prayer, and other means, it is increased and strengthened.","segments":[{"text":"The grace of Faith, whereby the Elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the Ministry of the Word; by which also, and by the administration of the Seals, Prayer, and other means, it is increased and strengthened.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["14.1"],"savoy1658":["14.1"],"wcf1646-modernized":["14.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Seals,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Seals, Prayer,","position":null},{"text":"other means,","position":null}]}],"page":null,"leaf":null},{"id":"14.2","chapter":14,"number":2,"text":"By this Faith a Christian believes to be true whatsoever is revealed in the Word, for the Authority of God himself speaking therein, and acts differently upon that which each particular passage thereof contains, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving Faith are, accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of Grace.","segments":[{"text":"By this Faith a Christian believes to be true whatsoever is revealed in the Word, for the Authority of God himself speaking therein, and acts differently upon that which each particular passage thereof contains, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving Faith are, accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of Grace.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["14.2"],"savoy1658":["14.2"],"wcf1646-modernized":["14.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"speaking therein,","position":null},{"text":"are,","position":null},{"text":"Christ","position":2}]}],"page":null,"leaf":null},{"id":"14.3","chapter":14,"number":3,"text":"This Faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our Faith.","segments":[{"text":"This Faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our Faith.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["14.3"],"savoy1658":["14.3"],"wcf1646-modernized":["14.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"although it be","position":null},{"text":"and may be","position":null},{"text":"yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it","position":null},{"text":"times","position":null},{"text":"yet it","position":2}]}],"page":null,"leaf":null}]},{"number":15,"title":"Of Repentance unto life and salvation","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Such of the Elect as are converted at riper years, having sometime lived in the state of nature, and therein served various lusts and pleasures, God in their effectual calling gives them Repentance unto life.","segments":[{"text":"Such of the Elect as are converted at riper years, having sometime lived in the state of nature, and therein served various lusts and pleasures, God in their effectual calling gives them Repentance unto life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["15.1"],"savoy1658":["15.1"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Such of the Elect as are converted at riper years, having sometime lived in the state of nature, and therein served various lusts and pleasures, God in their effectual calling gives them","position":null}]}],"page":null,"leaf":null},{"id":"15.2","chapter":15,"number":2,"text":"Whereas there is none that does good, and sins not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God has in the covenant of Grace mercifully provided, that Believers so sinning and falling, be renewed through repentance unto Salvation.","segments":[{"text":"Whereas there is none that does good, and sins not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God has in the covenant of Grace mercifully provided, that Believers so sinning and falling, be renewed through repentance unto Salvation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["15.2"],"savoy1658":["15.2"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":9}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Whereas there is none that does good, and sins not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God has in the covenant of Grace mercifully provided, that Believers so sinning and falling, be renewed through","position":null},{"text":"Salvation.","position":null}]}],"page":null,"leaf":null},{"id":"15.3","chapter":15,"number":3,"text":"This saving Repentance is an Evangelical Grace, whereby a person being by the holy Ghost made sensible of the manifold evils of his sin, does by Faith in Christ humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of Grace, with a purpose, and endeavor by supplies of the Spirit, to walk before God unto all well-pleasing in all things.","segments":[{"text":"This saving Repentance is an Evangelical Grace, whereby a person being by the holy Ghost made sensible of the manifold evils of his sin, does by Faith in Christ humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of Grace, with a purpose, and endeavor by supplies of the Spirit, to walk before God unto all well-pleasing in all things.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["15.3"],"savoy1658":["15.3"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Ghost","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"This saving","position":null},{"text":"whereby a person being by","position":null},{"text":"holy Ghost made sensible","position":null},{"text":"manifold evils","position":null},{"text":"his sin, does by","position":null},{"text":"humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of Grace, with a purpose, and endeavor","position":null},{"text":"supplies","position":null},{"text":"Spirit,","position":null},{"text":"before God unto all well-pleasing","position":null},{"text":"things.","position":null}]}],"page":null,"leaf":null},{"id":"15.4","chapter":15,"number":4,"text":"As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty to repent of his particular known sins particularly.","segments":[{"text":"As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty to repent of his particular known sins particularly.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["15.4"],"savoy1658":["15.4"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"As","position":null},{"text":"continued through the whole course of our lives, upon the account","position":null},{"text":"body","position":null},{"text":"death, and","position":null},{"text":"motions thereof;","position":null},{"text":"known","position":null}]}],"page":null,"leaf":null},{"id":"15.5","chapter":15,"number":5,"text":"Such is the provision which God has made through Christ in the Covenant of Grace, for the preservation of Believers unto salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them who truly repent; which makes the constant preaching of Repentance necessary.","segments":[{"text":"Such is the provision which God has made through Christ in the Covenant of Grace, for the preservation of Believers unto salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them who truly repent; which makes the constant preaching of Repentance necessary.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["15.5"],"savoy1658":["15.5"],"wcf1646-modernized":["15.1","15.2","15.3","15.4","15.5","15.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"who truly","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"provision which God has made through Christ in the Covenant","position":null},{"text":"for the preservation","position":null},{"text":"Believers unto salvation,","position":null},{"text":"although","position":null},{"text":"yet","position":null},{"text":"shall","position":null},{"text":"on them","position":null},{"text":"which makes the constant preaching of","position":null},{"text":"necessary.","position":null}]}],"page":null,"leaf":null}]},{"number":16,"title":"Of good Works","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"Good works are only such as God has commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretense of good intentions.","segments":[{"text":"Good works are only such as God has commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretense of good intentions.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.1"],"savoy1658":["16.1"],"wcf1646-modernized":["16.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":10}]}],"page":null,"leaf":null},{"id":"16.2","chapter":16,"number":2,"text":"These good Works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulness, strengthen their assurance, edify their Brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.","segments":[{"text":"These good Works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulness, strengthen their assurance, edify their Brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.2"],"savoy1658":["16.2"],"wcf1646-modernized":["16.2"]},"diffs":[],"page":null,"leaf":null},{"id":"16.3","chapter":16,"number":3,"text":"Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them to will and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.","segments":[{"text":"Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them to will and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.3"],"savoy1658":["16.3"],"wcf1646-modernized":["16.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"required","position":null}]}],"page":null,"leaf":null},{"id":"16.4","chapter":16,"number":4,"text":"They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more then God requires, as that they fall short of much, which in duty they are bound to do.","segments":[{"text":"They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more then God requires, as that they fall short of much, which in duty they are bound to do.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.4"],"savoy1658":["16.4"],"wcf1646-modernized":["16.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"then","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"then","position":null}]}],"page":null,"leaf":null},{"id":"16.5","chapter":16,"number":5,"text":"We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgment.","segments":[{"text":"We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: and because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of Gods judgment.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.5"],"savoy1658":["16.5"],"wcf1646-modernized":["16.5"]},"diffs":[],"page":null,"leaf":null},{"id":"16.6","chapter":16,"number":6,"text":"Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly blameless and irreproachable in Gods sight, but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.","segments":[{"text":"Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in Him, not as though they were in this life wholly blameless and irreproachable in Gods sight, but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.6"],"savoy1658":["16.6"],"wcf1646-modernized":["16.6"]},"diffs":[],"page":null,"leaf":null},{"id":"16.7","chapter":16,"number":7,"text":"Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by Faith, nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto God.","segments":[{"text":"Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by Faith, nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["16.7"],"savoy1658":["16.7"],"wcf1646-modernized":["16.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"to","position":2},{"text":"therefore","position":null},{"text":"unto","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"to","position":2},{"text":"a","position":9},{"text":"n","position":22}]}],"page":null,"leaf":null}]},{"number":17,"title":"Of the Perseverance of the Saints","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"They whom God has accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.","segments":[{"text":"They whom God has accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["17.1"],"savoy1658":["17.1"],"wcf1646-modernized":["17.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"They","position":null},{"text":"his","position":1},{"text":"away","position":null}]}],"page":null,"leaf":null},{"id":"17.2","chapter":17,"number":2,"text":"This Perseverance of the Saints depends not upon their own free-will, but upon the immutability of the Decree of Election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the Oath of God, the abiding of his Spirit, and of the seed of God within them, and the nature of the Covenant of Grace, from all which arises also the certainty and infallibility thereof.","segments":[{"text":"This Perseverance of the Saints depends not upon their own free-will, but upon the immutability of the Decree of Election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the Oath of God, the abiding of his Spirit, and of the seed of God within them, and the nature of the Covenant of Grace, from all which arises also the certainty and infallibility thereof.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["17.2"],"savoy1658":["17.2"],"wcf1646-modernized":["17.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of","position":9}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and union with him, the Oath of God,","position":null},{"text":"his","position":2}]}],"page":null,"leaf":null},{"id":"17.3","chapter":17,"number":3,"text":"And though they may through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.","segments":[{"text":"And though they may through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["17.3"],"savoy1658":["17.3"],"wcf1646-modernized":["17.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":7},{"text":"are and","position":null},{"text":"kept by the power of God","position":null},{"text":"unto salvation.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"And though","position":null},{"text":"have","position":1},{"text":"impaired,","position":null},{"text":"yet they are and shall be kept by the power of God through faith unto salvation.","position":null}]}],"page":null,"leaf":null}]},{"number":18,"title":"Of the Assurance of Grace and Salvation","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"Although temporary believers, and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of Grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.","segments":[{"text":"Although temporary believers, and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of Grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["18.1"],"savoy1658":["18.1"],"wcf1646-modernized":["18.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"temporary believers,","position":null}]}],"page":null,"leaf":null},{"id":"18.2","chapter":18,"number":2,"text":"This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the Gospel, and also upon the inward evidence of those graces unto which promises are made, and on the immediate witness of the Spirit, testifying our Adoption, and as a fruit thereof, leaving the heart more humble and holy.","segments":[{"text":"This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the Gospel, and also upon the inward evidence of those graces unto which promises are made, and on the immediate witness of the Spirit, testifying our Adoption, and as a fruit thereof, leaving the heart more humble and holy.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["18.2"],"savoy1658":["18.2"],"wcf1646-modernized":["18.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"immediate witness","position":null},{"text":"testifying our","position":null},{"text":"leaving","position":null},{"text":"more","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"on the blood and righteousness of Christ, revealed in the Gospel, and also","position":null},{"text":"and on","position":null},{"text":"immediate witness","position":null},{"text":"testifying our","position":null},{"text":"and as a fruit thereof, leaving","position":null},{"text":"heart more humble and holy.","position":null}]}],"page":null,"leaf":null},{"id":"18.3","chapter":18,"number":3,"text":"This infallible Assurance does not so belong to the essence of Faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of ordinary means attain thereunto: And therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.","segments":[{"text":"This infallible Assurance does not so belong to the essence of Faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of ordinary means attain thereunto: And therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["18.3"],"savoy1658":["18.3"],"wcf1646-modernized":["18.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"ordinary","position":2},{"text":"his","position":2},{"text":"Ghost,","position":null}]}],"page":null,"leaf":null},{"id":"18.4","chapter":18,"number":4,"text":"True believers may have the assurance of their salvation various ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special sin, which wounds the conscience, and grieves the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly destitute of that seed of God, and life of Faith, that love of Christ and the Brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair.","segments":[{"text":"True believers may have the assurance of their salvation various ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special sin, which wounds the conscience, and grieves the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly destitute of that seed of God, and life of Faith, that love of Christ and the Brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["18.4"],"savoy1658":["18.4"],"wcf1646-modernized":["18.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"neither utterly","position":null},{"text":"that","position":1},{"text":"supported","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"neither","position":null},{"text":"and","position":7}]}],"page":null,"leaf":null}]},{"number":19,"title":"Of the Law of God","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"God gave to Adam a Law of universal obedience written in his heart, and a particular precept of not eating the Fruit of the Tree of Knowledge of good and evil, as a Covenant of Works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endowed him with power and ability to keep it.","segments":[{"text":"God gave to Adam a Law of universal obedience written in his heart, and a particular precept of not eating the Fruit of the Tree of Knowledge of good and evil, as a Covenant of Works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endowed him with power and ability to keep it.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.1"],"savoy1658":["19.1"],"wcf1646-modernized":["19.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"as a Covenant of Works,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"of universal obedience written in his heart, and a particular precept of not eating the Fruit of the Tree of Knowledge of good and evil,","position":null}]}],"page":null,"leaf":null},{"id":"19.2","chapter":19,"number":2,"text":"This Law so written in the heart, continued to be a perfect Rule of righteousness after the fall of man, and was delivered by God upon mount Sinai in ten Commandments, and written in two Tables, the four first Commandments containing our duty towards God, and the other six our duty to man.","segments":[{"text":"This Law so written in the heart, continued to be a perfect Rule of righteousness after the fall of man, and was delivered by God upon mount Sinai in ten Commandments, and written in two Tables, the four first Commandments containing our duty towards God, and the other six our duty to man.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.2"],"savoy1658":["19.2"],"wcf1646-modernized":["19.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"This","position":null},{"text":"so","position":null},{"text":"of man,","position":null},{"text":"Commandments","position":2}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"so written in the heart,","position":null},{"text":"after the fall of man,","position":null}]}],"page":null,"leaf":null},{"id":"19.3","chapter":19,"number":3,"text":"Beside this Law commonly called Moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several Typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings and Benefits, and partly holding forth various Instructions of Moral Duties: All which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah and only Law-giver, who was furnished with power from the Father for that end, abrogated and taken away.","segments":[{"text":"Beside this Law commonly called Moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several Typical Ordinances, partly of Worship, prefiguring Christ, his Graces, Actions, Sufferings and Benefits, and partly holding forth various Instructions of Moral Duties: All which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah and only Law-giver, who was furnished with power from the Father for that end, abrogated and taken away.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.3"],"savoy1658":["19.3"],"wcf1646-modernized":["19.3"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"being appointed only to the time of Reformation,","position":null},{"text":"by Jesus Christ the true Messiah and only Law-giver, who was furnished with power from the Father for that end,","position":null},{"text":"and taken away.","position":null}]}],"page":null,"leaf":null},{"id":"19.4","chapter":19,"number":4,"text":"To them also he gave various Judicial Laws, which expired together with the State of that people, not obliging any now by virtue of that Institution, their general equity only being still of moral use.","segments":[{"text":"To them also he gave various Judicial Laws, which expired together with the State of that people, not obliging any now by virtue of that Institution, their general equity only being still of moral use.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.4"],"savoy1658":["19.4"],"wcf1646-modernized":["19.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"still","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"by virtue of that Institution, their","position":null},{"text":"only being still of moral use.","position":null}]}],"page":null,"leaf":null},{"id":"19.5","chapter":19,"number":5,"text":"The Moral Law does for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the Authority of God the Creator, who gave it: neither does Christ in the Gospel any way dissolve, but much strengthen this obligation.","segments":[{"text":"The Moral Law does for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the Authority of God the Creator, who gave it: neither does Christ in the Gospel any way dissolve, but much strengthen this obligation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.5"],"savoy1658":["19.5"],"wcf1646-modernized":["19.5"]},"diffs":[],"page":null,"leaf":null},{"id":"19.6","chapter":19,"number":6,"text":"Although true believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the Will of God, and their duty, it directs and binds them to walk accordingly, discovering also the sinful pollutions of their nature, hearts and lives, so as examining themselves thereby, they may come to further conviction of humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the Law. The promises of it in like manner show them Gods approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the Law, as a Covenant of Works; so as a mans doing good, and refraining from evil, because the Law encourages to the one, and deters from the other, is no evidence of his being under the Law, and not under Grace.","segments":[{"text":"Although true believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the Will of God, and their duty, it directs and binds them to walk accordingly, discovering also the sinful pollutions of their nature, hearts and lives, so as examining themselves thereby, they may come to further conviction of humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the Law. The promises of it in like manner show them Gods approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the Law, as a Covenant of Works; so as a mans doing good, and refraining from evil, because the Law encourages to the one, and deters from the other, is no evidence of his being under the Law, and not under Grace.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.6"],"savoy1658":["19.6"],"wcf1646-modernized":["19.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"threatened in the Law. The","position":null},{"text":"in like manner","position":null},{"text":"al","position":4},{"text":"a","position":58}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it is","position":null}]}],"page":null,"leaf":null},{"id":"19.7","chapter":19,"number":7,"text":"Neither are the forementioned uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God revealed in the Law required to be done.","segments":[{"text":"Neither are the forementioned uses of the Law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God revealed in the Law required to be done.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["19.7"],"savoy1658":["19.7"],"wcf1646-modernized":["19.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"d","position":9}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"d","position":9}]}],"page":null,"leaf":null}]},{"number":20,"title":"Of the Gospel, and of the extent of the Grace thereof","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"The Covenant of Works being broken by sin, and made unprofitable unto life, God was pleased to give unto the Elect the promise of Christ, the seed of the Woman, as the means of calling them, and begetting in them Faith and Repentance: In this promise, the Gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.","segments":[{"text":"The Covenant of Works being broken by sin, and made unprofitable unto life, God was pleased to give unto the Elect the promise of Christ, the seed of the Woman, as the means of calling them, and begetting in them Faith and Repentance: In this promise, the Gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["20.1"],"savoy1658":["20.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto the Elect","position":null},{"text":"them,","position":null},{"text":"was","position":3}]}],"page":null,"leaf":null},{"id":"20.2","chapter":20,"number":2,"text":"This promise of Christ, and salvation by him, is revealed only in and by the Word of God, neither do the works of Creation or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the Promise or Gospel, should be enabled thereby to attain saving Faith or Repentance.","segments":[{"text":"This promise of Christ, and salvation by him, is revealed only in and by the Word of God, neither do the works of Creation or Providence, with the Light of Nature, make discovery of Christ, or of Grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the Promise or Gospel, should be enabled thereby to attain saving Faith or Repentance.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["20.2"],"savoy1658":["20.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in and","position":null}]}],"page":null,"leaf":null},{"id":"20.3","chapter":20,"number":3,"text":"The revelation of the Gospel unto sinners made in various times, and by various parts, with the addition of Promises and Precepts for the obedience required therein, as to the Nations and persons to whom it is granted, is merely of the Sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of mens natural abilities, by virtue of common light received without it, which none ever did make, or can so do: And therefore in all ages the Preaching of the Gospel has been granted unto Persons and Nations, as to the extent or straitening of it, in great variety, according to the Counsel of the Will of God.","segments":[{"text":"The revelation of the Gospel unto sinners made in various times, and by various parts, with the addition of Promises and Precepts for the obedience required therein, as to the Nations and persons to whom it is granted, is merely of the Sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of mens natural abilities, by virtue of common light received without it, which none ever did make, or can so do: And therefore in all ages the Preaching of the Gospel has been granted unto Persons and Nations, as to the extent or straitening of it, in great variety, according to the Counsel of the Will of God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["20.3"],"savoy1658":["20.3"]},"diffs":[],"page":null,"leaf":null},{"id":"20.4","chapter":20,"number":4,"text":"Although the Gospel be the only outward means of revealing Christ and saving Grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.","segments":[{"text":"Although the Gospel be the only outward means of revealing Christ and saving Grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["20.4"],"savoy1658":["20.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"irresistible","position":null},{"text":"Ghost","position":null},{"text":"are sufficient for","position":null}]}],"page":null,"leaf":null}]},{"number":21,"title":"Of Christian Liberty, and Liberty of Conscience","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"The Liberty which Christ has purchased for Believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love and willing mind: All which were common also to Believers under the Law, for the substance of them; but under the New Testament the liberty of Christians: is further enlarged in their freedom from the yoke of the Ceremonial Law, the whole Legal administration of the Covenant of Grace, to which the Jewish Church was subjected, and in greater boldness of access to the throne of Grace, and in fuller communications of the free Spirit of God, then Believers under the Law did ordinarily partake of.","segments":[{"text":"The Liberty which Christ has purchased for Believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love and willing mind: All which were common also to Believers under the Law, for the substance of them; but under the New Testament the liberty of Christians: is further enlarged in their freedom from the yoke of the Ceremonial Law, the whole Legal administration of the Covenant of Grace, to which the Jewish Church was subjected, and in greater boldness of access to the throne of Grace, and in fuller communications of the free Spirit of God, then Believers under the Law did ordinarily partake of.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["21.1"],"savoy1658":["21.1"],"wcf1646-modernized":["20.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the whole Legal administration of the Covenant of Grace,","position":null},{"text":"then","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"rigor and","position":null},{"text":"fear and","position":null},{"text":"for the substance of them;","position":null},{"text":"the whole Legal administration of the Covenant of Grace,","position":null},{"text":"then","position":null}]}],"page":null,"leaf":null},{"id":"21.2","chapter":21,"number":2,"text":"God alone is Lord of the Conscience, and has left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it; so that to believe such Doctrines, or to obey such Commands out of conscience, is to betray true Liberty of Conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy Liberty of Conscience, and Reason also.","segments":[{"text":"God alone is Lord of the Conscience, and has left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it; so that to believe such Doctrines, or to obey such Commands out of conscience, is to betray true Liberty of Conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy Liberty of Conscience, and Reason also.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["21.2"],"savoy1658":["21.2"],"wcf1646-modernized":["20.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"to","position":3},{"text":"an","position":9}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"not contained in","position":null}]}],"page":null,"leaf":null},{"id":"21.3","chapter":21,"number":3,"text":"They who upon pretense of Christian Liberty do practice any sin, or cherish any lust, as they do thereby pervert the main design of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.","segments":[{"text":"They who upon pretense of Christian Liberty do practice any sin, or cherish any lust, as they do thereby pervert the main design of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["21.3"],"savoy1658":["21.3"],"wcf1646-modernized":["20.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"life.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"as they","position":null},{"text":"pervert the main design of the Grace of the Gospel to their own destruction; so they wholly","position":null}]}],"page":null,"leaf":null}]},{"number":22,"title":"Of religious Worship, and the Sabbath-day","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"The light of Nature shows that there is a God, who has Lordship and Sovereignty over all, is just, good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might: But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the holy Scripture.","segments":[{"text":"The light of Nature shows that there is a God, who has Lordship and Sovereignty over all, is just, good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might: But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the holy Scripture.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.1"],"savoy1658":["22.1"],"wcf1646-modernized":["21.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"just,","position":null},{"text":"all","position":5},{"text":"s","position":28}]}],"page":null,"leaf":null},{"id":"22.2","chapter":22,"number":2,"text":"Religious Worship is to be given to God the Father, Son, and holy Ghost, and to him alone; not to Angels, Saints, or any other Creatures, and since the Fall, not without a Mediator, nor in the mediation of any other but of Christ alone.","segments":[{"text":"Religious Worship is to be given to God the Father, Son, and holy Ghost, and to him alone; not to Angels, Saints, or any other Creatures, and since the Fall, not without a Mediator, nor in the mediation of any other but of Christ alone.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.2"],"savoy1658":["22.2"],"wcf1646-modernized":["21.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"of","position":2}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":7}]}],"page":null,"leaf":null},{"id":"22.3","chapter":22,"number":3,"text":"Prayer with thanksgiving, being one special part of natural worship, is by God required of all men, but that it may be accepted, it is to be made in the name of the Son by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, in a known tongue.","segments":[{"text":"Prayer with thanksgiving, being one special part of natural worship, is by God required of all men, but that it may be accepted, it is to be made in the name of the Son by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, in a known tongue.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.3"],"savoy1658":["22.3"],"wcf1646-modernized":["21.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"his","position":1},{"text":"when","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"natural","position":null},{"text":"but","position":null},{"text":"when with others,","position":null}]}],"page":null,"leaf":null},{"id":"22.4","chapter":22,"number":4,"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.","segments":[{"text":"Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.4"],"savoy1658":["22.4"],"wcf1646-modernized":["21.4"]},"diffs":[],"page":null,"leaf":null},{"id":"22.5","chapter":22,"number":5,"text":"The reading of the Scriptures, Preaching, and hearing the word of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn Humiliations, with Fastings and Thanksgiving upon special occasions, are in their several times and seasons to be used in a holy and religious manner.","segments":[{"text":"The reading of the Scriptures, Preaching, and hearing the word of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn Humiliations, with Fastings and Thanksgiving upon special occasions, are in their several times and seasons to be used in a holy and religious manner.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.5"],"savoy1658":["22.5"],"wcf1646-modernized":["21.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"singing of","position":null},{"text":"unto God","position":null},{"text":"s","position":14},{"text":"are in their several times and seasons","position":null},{"text":"a","position":29}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"of God, singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious Worship of God, to be performed","position":null},{"text":"reverence,","position":null},{"text":"godly fear. Solemn Humiliations,","position":null},{"text":"a","position":29}]}],"page":null,"leaf":null},{"id":"22.6","chapter":22,"number":6,"text":"Neither Prayer, nor any other part of religious Worship, is now under the Gospel either tied unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be worshipped every where in spirit and in truth, as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected, or forsaken, when God by his Word or Providence calls thereunto.","segments":[{"text":"Neither Prayer, nor any other part of religious Worship, is now under the Gospel either tied unto, or made more acceptable by any place, in which it is performed, or towards which it is directed; but God is to be worshipped every where in spirit and in truth, as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected, or forsaken, when God by his Word or Providence calls thereunto.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.6"],"savoy1658":["22.6"],"wcf1646-modernized":["21.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"either","position":2}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in","position":3},{"text":"n","position":18}]}],"page":null,"leaf":null},{"id":"22.7","chapter":22,"number":7,"text":"As it is of the law of Nature, that in general a proportion of time by Gods appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he has particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which in Scripture is called the Lords day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.","segments":[{"text":"As it is of the law of Nature, that in general a proportion of time by Gods appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he has particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which in Scripture is called the Lords day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.7"],"savoy1658":["22.7"],"wcf1646-modernized":["21.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in Scripture","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"by Gods appointment","position":null},{"text":"by his Word in","position":null},{"text":"the observation of the last day of the week being abolished.","position":null}]}],"page":null,"leaf":null},{"id":"22.8","chapter":22,"number":8,"text":"This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up the whole time in the public and private exercises of his Worship, and in the duties of Necessity and Mercy.","segments":[{"text":"This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up the whole time in the public and private exercises of his Worship, and in the duties of Necessity and Mercy.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["22.8"],"savoy1658":["22.8"],"wcf1646-modernized":["21.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"This","position":null},{"text":"s","position":10}]}],"page":null,"leaf":null}]},{"number":23,"title":"Of lawful Oaths and Vows","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"A Lawful Oath is a part of religious Worship, wherein the person swearing in truth, righteousness and judgment, solemnly calls God to witness what he asserts or promises, and to judge him according to the truth or falsehood of what he swears.","segments":[{"text":"A Lawful Oath is a part of religious Worship, wherein the person swearing in truth, righteousness and judgment, solemnly calls God to witness what he asserts or promises, and to judge him according to the truth or falsehood of what he swears.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["23.1"],"savoy1658":["23.1"],"wcf1646-modernized":["22.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"asserts or promises,","position":null},{"text":"falsehood of what he swears.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"in truth, righteousness and judgment,","position":null}]}],"page":null,"leaf":null},{"id":"23.2","chapter":23,"number":2,"text":"The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence: Therefore to swear vainly, or rashly, by that glorious or dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken.","segments":[{"text":"The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence: Therefore to swear vainly, or rashly, by that glorious or dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred; yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["23.2"],"savoy1658":["23.2"],"wcf1646-modernized":["22.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"or","position":4},{"text":"s","position":12},{"text":"under the New Testament, as well as under the Old;","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"or","position":4}]}],"page":null,"leaf":null},{"id":"23.3","chapter":23,"number":3,"text":"Whosoever takes an Oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by Oath to any thing, but what is good and just, and what he believes so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Authority.","segments":[{"text":"Whosoever takes an Oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by Oath to any thing, but what is good and just, and what he believes so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Authority.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["23.3"],"savoy1658":["23.3"],"wcf1646-modernized":["22.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is fully persuaded is the truth: neither may any man bind himself by Oath to any thing, but what is good and just, and what he believes so","position":null},{"text":"and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing","position":null},{"text":"is good and just, being lawfully imposed","position":null},{"text":"Authority.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"warranted by the Word of God,","position":null},{"text":"it is","position":null},{"text":"lawfully","position":null}]}],"page":null,"leaf":null},{"id":"23.4","chapter":23,"number":4,"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation: It cannot oblige to sin, but in any thing not sinful being taken it binds to performance, although to a mans own hurt; nor is it to be violated, although made to Heretics or infidels.","segments":[{"text":"An Oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation: It cannot oblige to sin, but in any thing not sinful being taken it binds to performance, although to a mans own hurt; nor is it to be violated, although made to Heretics or infidels.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["23.4"],"savoy1658":["23.4"],"wcf1646-modernized":["22.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"It cannot oblige to sin, but in any thing not sinful being taken it binds to performance, although to a mans own hurt; nor is it to be violated, although made to Heretics or infidels.","position":null}]}],"page":null,"leaf":null},{"id":"23.5","chapter":23,"number":5,"text":"A Vow, which is not to be made to any Creature, but God alone, is of the like nature with a promissory Oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.","segments":[{"text":"A Vow, which is not to be made to any Creature, but God alone, is of the like nature with a promissory Oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["23.5"],"savoy1658":["23.5"],"wcf1646-modernized":["22.5","22.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of the like nature with a promissory Oath, and ought","position":null},{"text":"with the like","position":1},{"text":"to be performed with the like","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"which is not to be made to any Creature, but God alone,","position":null}]}],"page":null,"leaf":null},{"id":"23.6","chapter":23,"number":6,"text":"Popish monastical Vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.","segments":[{"text":"Popish monastical Vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["23.5"],"savoy1658":["23.6"],"wcf1646-modernized":["22.7"]},"diffs":[],"page":null,"leaf":null}]},{"number":24,"title":"Of the civil Magistrate","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"God the supreme Lord and King of all the world, has ordained civil Magistrates to be under him, over the people for his own glory and the public good; and to this end has armed them with the power of the sword, for the defense and encouragement of them that do good, and for the punishment of evil doers.","segments":[{"text":"God the supreme Lord and King of all the world, has ordained civil Magistrates to be under him, over the people for his own glory and the public good; and to this end has armed them with the power of the sword, for the defense and encouragement of them that do good, and for the punishment of evil doers.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["24.1"],"savoy1658":["24.1"],"wcf1646-modernized":["23.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the","position":8}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"do","position":1}]}],"page":null,"leaf":null},{"id":"24.2","chapter":24,"number":2,"text":"It is lawful for Christians to accept and execute the office of a Magistrate, when called thereunto: in the management whereof, as they ought specially to maintain Justice and Peace, according to the wholesome Laws of each Commonwealth; so for that end they may lawfully now under the new Testament wage war upon just and necessary occasion.","segments":[{"text":"It is lawful for Christians to accept and execute the office of a Magistrate, when called thereunto: in the management whereof, as they ought specially to maintain Justice and Peace, according to the wholesome Laws of each Commonwealth; so for that end they may lawfully now under the new Testament wage war upon just and necessary occasion.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["24.2"],"savoy1658":["24.2"],"wcf1646-modernized":["23.2"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"management","position":null}]}],"page":null,"leaf":null},{"id":"24.3","chapter":24,"number":3,"text":"Although the Magistrate is bound to encourage, promote, and protect the professors and profession of the Gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge Blasphemy and Errors, in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: Yet in such differences about the Doctrines of the Gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the Magistrate under the Gospel to abridge them of their liberty.","segments":[{"text":"Although the Magistrate is bound to encourage, promote, and protect the professors and profession of the Gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge Blasphemy and Errors, in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: Yet in such differences about the Doctrines of the Gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the Magistrate under the Gospel to abridge them of their liberty.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["24.3"]},"diffs":[],"page":null,"leaf":null},{"id":"24.4","chapter":24,"number":4,"text":"It is the duty of people to pray for Magistrates, to honor their persons, to pay them Tribute and other dues, to obey their lawful commands, and to be subject to their Authority for conscience sake. Infidelity, or difference in religion, does not make void the Magistrates just and legal Authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, much less has the Pope any power or Jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their Dominions or lives, if he shall judge them to be Heretics, or upon any other pretense whatsoever.","segments":[{"text":"It is the duty of people to pray for Magistrates, to honor their persons, to pay them Tribute and other dues, to obey their lawful commands, and to be subject to their Authority for conscience sake. Infidelity, or difference in religion, does not make void the Magistrates just and legal Authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, much less has the Pope any power or Jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their Dominions or lives, if he shall judge them to be Heretics, or upon any other pretense whatsoever.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["24.4"],"wcf1646-modernized":["23.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"or","position":8}]}],"page":null,"leaf":null}]},{"number":25,"title":"Of Marriage","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Marriage is to be between one man and one woman: neither is it lawful for any man to have more then one wife, nor for any woman to have more then one husband at the same time.","segments":[{"text":"Marriage is to be between one man and one woman: neither is it lawful for any man to have more then one wife, nor for any woman to have more then one husband at the same time.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["25.1"],"savoy1658":["25.1"],"wcf1646-modernized":["24.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"then","position":1},{"text":"then","position":2}]}],"page":null,"leaf":null},{"id":"25.2","chapter":25,"number":2,"text":"Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness.","segments":[{"text":"Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["25.2"],"savoy1658":["25.2"],"wcf1646-modernized":["24.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"of the Church with an holy seed, and","position":null},{"text":"of","position":4}]}],"page":null,"leaf":null},{"id":"25.3","chapter":25,"number":3,"text":"It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Reformed Religion, should not marry with Infidels, Papists, or other Idolaters: neither should such as are godly, be unequally yoked by marrying with such as are wicked in their life, or maintain damnable Heresy.","segments":[{"text":"It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Reformed Religion, should not marry with Infidels, Papists, or other Idolaters: neither should such as are godly, be unequally yoked by marrying with such as are wicked in their life, or maintain damnable Heresy.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["25.3"],"savoy1658":["25.3"],"wcf1646-modernized":["24.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Reformed","position":null},{"text":"Papists,","position":null},{"text":"other","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it is","position":null},{"text":"Heresy.","position":null}]}],"page":null,"leaf":null},{"id":"25.4","chapter":25,"number":4,"text":"Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous Marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.","segments":[{"text":"Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous Marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["25.4"],"savoy1658":["25.4"],"wcf1646-modernized":["24.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"s","position":6}]}],"page":null,"leaf":null}]},{"number":26,"title":"Of the Church","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"The Catholic or Universal Church, which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one under Christ, the Head thereof, and is the Spouse, the Body, the fullness of him that fills all in all.","segments":[{"text":"The Catholic or Universal Church, which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one under Christ, the Head thereof, and is the Spouse, the Body, the fullness of him that fills all in all.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.1"],"savoy1658":["26.1"],"wcf1646-modernized":["25.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"is","position":1}]}],"page":null,"leaf":null},{"id":"26.2","chapter":26,"number":2,"text":"The whole body of men throughout the world, professing the faith of the Gospel and obedience unto God by Christ according unto it, not destroying their own profession by any Errors everting the foundation, or unholiness of conversation, are, and may be called the visible Catholic Church of Christ, although as such it is not entrusted with the administration of any Ordinances, or have any officers to rule or govern in, or over the whole Body.","segments":[{"text":"The whole body of men throughout the world, professing the faith of the Gospel and obedience unto God by Christ according unto it, not destroying their own profession by any Errors everting the foundation, or unholiness of conversation, are, and may be called the visible Catholic Church of Christ, although as such it is not entrusted with the administration of any Ordinances, or have any officers to rule or govern in, or over the whole Body.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.2"],"savoy1658":["26.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"The whole body of men","position":null},{"text":"the","position":6},{"text":"Catholic Church","position":null},{"text":"Christ, although as","position":null},{"text":"it is not entrusted with the administration of any Ordinances, or have any officers","position":null},{"text":"rule or govern in, or over the whole Body.","position":null}]}],"page":null,"leaf":null},{"id":"26.3","chapter":26,"number":3,"text":"The purest Churches under heaven are subject both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan: Nevertheless Christ always has had, and ever shall have a visible Kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.","segments":[{"text":"The purest Churches under heaven are subject both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan: Nevertheless Christ always has had, and ever shall have a visible Kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.3"],"savoy1658":["26.3"],"wcf1646-modernized":["25.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"both","position":null},{"text":"visible","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Christ always has had, and ever","position":null},{"text":"have","position":2},{"text":"visible Kingdom in this world,","position":null},{"text":"the end thereof, of such as believe in him, and make profession of","position":null},{"text":"name.","position":null}]}],"page":null,"leaf":null},{"id":"26.4","chapter":26,"number":4,"text":"There is no other Head of the Church but the Lord Jesus Christ, nor can the Pope of Rome in any sense be Head thereof; but it is that Antichrist, that man of sin, and son of perdition, that exalts himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.","segments":[{"text":"There is no other Head of the Church but the Lord Jesus Christ, nor can the Pope of Rome in any sense be Head thereof; but it is that Antichrist, that man of sin, and son of perdition, that exalts himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.4"],"savoy1658":["26.4"],"wcf1646-modernized":["25.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"There is no other Head of the Church but","position":null},{"text":"nor","position":null},{"text":"it","position":1}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"it","position":1},{"text":"whom the Lord shall destroy with the brightness of his coming.","position":null}]}],"page":null,"leaf":null},{"id":"26.5","chapter":26,"number":5,"text":"As the Lord in his care and love towards his Church, has in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own Glory: so according to his promise, we expect that in the latter days, Antichrist being destroyed, the Jews called, and the adversaries of the Kingdom of his dear Son broken, the Churches of Christ being enlarged and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition then they have enjoyed.","segments":[{"text":"As the Lord in his care and love towards his Church, has in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own Glory: so according to his promise, we expect that in the latter days, Antichrist being destroyed, the Jews called, and the adversaries of the Kingdom of his dear Son broken, the Churches of Christ being enlarged and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition then they have enjoyed.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["26.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":27,"title":"Of the Communion of Saints","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"All Saints that are united to Jesus Christ their Head by his Spirit and Faith, although they are not made thereby one person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory: and being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward Man.","segments":[{"text":"All Saints that are united to Jesus Christ their Head by his Spirit and Faith, although they are not made thereby one person with him, have fellowship in his Graces, Sufferings, Death, Resurrection and Glory: and being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward Man.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["27.1"],"savoy1658":["27.1"],"wcf1646-modernized":["26.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"although they are not made thereby one person with him,","position":null}]}],"page":null,"leaf":null},{"id":"27.2","chapter":27,"number":2,"text":"All Saints are bound to maintain an holy fellowship and communion in the Worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet as God offers opportunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.","segments":[{"text":"All Saints are bound to maintain an holy fellowship and communion in the Worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet as God offers opportunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["27.2"],"savoy1658":["27.2"],"wcf1646-modernized":["26.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"All","position":null},{"text":"unto","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"All","position":null},{"text":"though especially to be exercised by them in the relations wherein they stand, whether in Families or Churches, yet","position":null}]}],"page":null,"leaf":null}]},{"number":28,"title":"Of the Sacraments","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Sacraments are holy Signs and Seals of the Covenant of Grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his Word.","segments":[{"text":"Sacraments are holy Signs and Seals of the Covenant of Grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his Word.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["28.1"],"wcf1646-modernized":["27.1"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Christ,","position":1},{"text":"him","position":1},{"text":"us","position":null}]}],"page":null,"leaf":null},{"id":"28.2","chapter":28,"number":2,"text":"There is in every Sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other.","segments":[{"text":"There is in every Sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["28.2"],"wcf1646-modernized":["27.2"]},"diffs":[],"page":null,"leaf":null},{"id":"28.3","chapter":28,"number":3,"text":"The grace which is exhibited in or by the Sacraments rightly used, is not conferred by any power in them, neither does the efficacy of a Sacrament depend upon the piety or intention of him that does administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a Precept authorizing the use thereof, a Promise of benefit to worthy receivers.","segments":[{"text":"The grace which is exhibited in or by the Sacraments rightly used, is not conferred by any power in them, neither does the efficacy of a Sacrament depend upon the piety or intention of him that does administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a Precept authorizing the use thereof, a Promise of benefit to worthy receivers.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["28.3"],"wcf1646-modernized":["27.3"]},"diffs":[],"page":null,"leaf":null},{"id":"28.4","chapter":28,"number":4,"text":"There be only two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Lords Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called.","segments":[{"text":"There be only two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Lords Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["28.4"],"wcf1646-modernized":["27.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Lords","position":null},{"text":"called.","position":null}]}],"page":null,"leaf":null},{"id":"28.5","chapter":28,"number":5,"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New.","segments":[{"text":"The Sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["28.5"],"wcf1646-modernized":["27.5"]},"diffs":[],"page":null,"leaf":null}]},{"number":29,"title":"Of Baptism","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"Baptism is a Sacrament of the New Testament, ordained by Jesus Christ to be unto the party baptized a sign and seal of the Covenant of Grace, of his engrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ to walk in newness of life; which Ordinance is by Christs own appointment to be continued in his Church until the end of the world.","segments":[{"text":"Baptism is a Sacrament of the New Testament, ordained by Jesus Christ to be unto the party baptized a sign and seal of the Covenant of Grace, of his engrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ to walk in newness of life; which Ordinance is by Christs own appointment to be continued in his Church until the end of the world.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["29.1"],"savoy1658":["29.1"],"wcf1646-modernized":["28.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"a Sacrament","position":null},{"text":"and seal of the Covenant of Grace,","position":null},{"text":"engrafting into Christ,","position":null},{"text":"regeneration,","position":null},{"text":"which Ordinance is by Christs own appointment to be continued in his Church until the end of the world.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"to be unto","position":null},{"text":"Ordinance","position":null}]}],"page":null,"leaf":null},{"id":"29.2","chapter":29,"number":2,"text":"The outward Element to be used in this Ordinance, is Water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the holy Ghost, by a Minister of the Gospel lawfully called.","segments":[{"text":"The outward Element to be used in this Ordinance, is Water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the holy Ghost, by a Minister of the Gospel lawfully called.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["29.3"],"savoy1658":["29.2"],"wcf1646-modernized":["28.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"wherewith","position":null},{"text":"Ghost, by a Minister of the Gospel lawfully called.","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Ordinance,","position":null}]}],"page":null,"leaf":null},{"id":"29.3","chapter":29,"number":3,"text":"Dipping of the person into the water is not necessary, but Baptism is rightly administered by pouring or sprinkling water upon the person.","segments":[{"text":"Dipping of the person into the water is not necessary, but Baptism is rightly administered by pouring or sprinkling water upon the person.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["29.3"],"wcf1646-modernized":["28.3"]},"diffs":[],"page":null,"leaf":null},{"id":"29.4","chapter":29,"number":4,"text":"Not only those that do actually profess faith in, and obedience unto Christ, but also the Infants of one or both believing parents are to be baptized, and those only.","segments":[{"text":"Not only those that do actually profess faith in, and obedience unto Christ, but also the Infants of one or both believing parents are to be baptized, and those only.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["29.4"],"wcf1646-modernized":["28.4"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"and those only.","position":null}]}],"page":null,"leaf":null},{"id":"29.5","chapter":29,"number":5,"text":"Although it be a great sin to contemn or neglect this Ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it; or that all that are baptized, are undoubtedly regenerated.","segments":[{"text":"Although it be a great sin to contemn or neglect this Ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it; or that all that are baptized, are undoubtedly regenerated.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["29.5"],"wcf1646-modernized":["28.5"]},"diffs":[],"page":null,"leaf":null},{"id":"29.6","chapter":29,"number":6,"text":"The efficacy of Baptism is not tied to that moment of time wherein it is administered, yet notwithstanding, by the right use of this Ordinance, the grace promised is not only offered, but really exhibited and conferred by the holy Ghost to such (whether of age, or infants) as that grace belongs unto, according to the counsel of Gods own Will in his appointed time.","segments":[{"text":"The efficacy of Baptism is not tied to that moment of time wherein it is administered, yet notwithstanding, by the right use of this Ordinance, the grace promised is not only offered, but really exhibited and conferred by the holy Ghost to such (whether of age, or infants) as that grace belongs unto, according to the counsel of Gods own Will in his appointed time.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["29.6"],"wcf1646-modernized":["28.6"]},"diffs":[],"page":null,"leaf":null},{"id":"29.7","chapter":29,"number":7,"text":"Baptism is but once to be administered to any person.","segments":[{"text":"Baptism is but once to be administered to any person.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["29.7"]},"diffs":[],"page":null,"leaf":null}]},{"number":30,"title":"Of the Lords Supper","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"Our Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and showing forth of the Sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment, and growth in him, their further engagement in and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other.","segments":[{"text":"Our Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and showing forth of the Sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment, and growth in him, their further engagement in and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.1"],"savoy1658":["30.1"],"wcf1646-modernized":["29.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Our","position":null},{"text":"in","position":1},{"text":"instituted the Sacrament of his Body and Blood, called the Lords Supper,","position":null},{"text":"of","position":3},{"text":"the sealing","position":null},{"text":"unto true believers,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"es","position":2},{"text":"and showing forth","position":null},{"text":"of","position":5},{"text":"and","position":3}]}],"page":null,"leaf":null},{"id":"30.2","chapter":30,"number":2,"text":"In this Sacrament Christ is not offered up to his Father, nor any real Sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the Cross once for all, and a spiritual Oblation of all possible praise unto God for the same; so that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own only Sacrifice, the alone propitiation for all the sins of the Elect.","segments":[{"text":"In this Sacrament Christ is not offered up to his Father, nor any real Sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the Cross once for all, and a spiritual Oblation of all possible praise unto God for the same; so that the Popish Sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own only Sacrifice, the alone propitiation for all the sins of the Elect.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.2"],"savoy1658":["30.2"],"wcf1646-modernized":["29.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"memorial","position":null},{"text":"e","position":26},{"text":"own","position":null},{"text":"the","position":10}]}],"page":null,"leaf":null},{"id":"30.3","chapter":30,"number":3,"text":"The Lord Jesus has in this Ordinance appointed his Ministers to pray and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread, to take the Cup, and (they communicating also themselves) to give both to the Communicants, but to none who are not then present in the Congregation.","segments":[{"text":"The Lord Jesus has in this Ordinance appointed his Ministers to pray and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread, to take the Cup, and (they communicating also themselves) to give both to the Communicants, but to none who are not then present in the Congregation.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.3"],"savoy1658":["30.3"],"wcf1646-modernized":["29.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"but to none who are not then present in the Congregation.","position":null}]}],"page":null,"leaf":null},{"id":"30.4","chapter":30,"number":4,"text":"Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise the denial of the Cup to the people, worshipping the Elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.","segments":[{"text":"Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise the denial of the Cup to the people, worshipping the Elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.4"],"savoy1658":["30.4"],"wcf1646-modernized":["29.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise","position":null},{"text":"the","position":10},{"text":"Sacrament,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"the","position":1}]}],"page":null,"leaf":null},{"id":"30.5","chapter":30,"number":5,"text":"The outward Elements in this Sacrament duly set apart to the uses ordained by Christ, have such relation to him Crucified, as that truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit in substance and nature they still remain truly and only Bread and Wine as they were before.","segments":[{"text":"The outward Elements in this Sacrament duly set apart to the uses ordained by Christ, have such relation to him Crucified, as that truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit in substance and nature they still remain truly and only Bread and Wine as they were before.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.5"],"savoy1658":["30.5"],"wcf1646-modernized":["29.5"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament","position":1},{"text":"yet Sacramentally only,","position":null}]}],"page":null,"leaf":null},{"id":"30.6","chapter":30,"number":6,"text":"That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthrows the nature of the Sacrament, and has been, and is the cause of manifold Superstitions, yea of gross Idolatries.","segments":[{"text":"That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthrows the nature of the Sacrament, and has been, and is the cause of manifold Superstitions, yea of gross Idolatries.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.6"],"savoy1658":["30.6"],"wcf1646-modernized":["29.6"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"That","position":null},{"text":"Sacrament,","position":null}]}],"page":null,"leaf":null},{"id":"30.7","chapter":30,"number":7,"text":"Worthy Receivers outwardly partaking of the visible Elements in this Sacrament, do then also inwardly by Faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death; the Body and Blood of Christ being then not corporally or carnally in, with, or under the Bread or Wine; yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","segments":[{"text":"Worthy Receivers outwardly partaking of the visible Elements in this Sacrament, do then also inwardly by Faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death; the Body and Blood of Christ being then not corporally or carnally in, with, or under the Bread or Wine; yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.7"],"savoy1658":["30.7"],"wcf1646-modernized":["29.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Sacrament,","position":null},{"text":"in, with, or under the Bread or Wine; yet as really,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"or","position":8}]}],"page":null,"leaf":null},{"id":"30.8","chapter":30,"number":8,"text":"All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lords Table, and cannot without great sin against him, while they remain such, partake of these holy Mysteries, or be admitted thereunto; yea whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","segments":[{"text":"All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lords Table, and cannot without great sin against him, while they remain such, partake of these holy Mysteries, or be admitted thereunto; yea whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["30.8"],"savoy1658":["30.8"],"wcf1646-modernized":["29.8"]},"diffs":[{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"Christ,","position":null},{"text":"him,","position":null},{"text":"yea whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judgment to themselves.","position":null}]}],"page":null,"leaf":null}]},{"number":31,"title":"Of the state of Man after Death, and of the Resurrection of the Dead","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The Bodies of men after death return to dust, and see corruption, but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them, the souls of the righteous being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: And the souls of the wicked are cast into Hell, where they remain in torment and utter darkness, reserved to the Judgment of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledges none.","segments":[{"text":"The Bodies of men after death return to dust, and see corruption, but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them, the souls of the righteous being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: And the souls of the wicked are cast into Hell, where they remain in torment and utter darkness, reserved to the Judgment of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledges none.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["31.1"],"savoy1658":["31.1"],"wcf1646-modernized":["32.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"the highest Heavens,","position":null}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"s","position":25}]}],"page":null,"leaf":null},{"id":"31.2","chapter":31,"number":2,"text":"At the last day such as are found alive shall not die, but be changed, and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls for ever.","segments":[{"text":"At the last day such as are found alive shall not die, but be changed, and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls for ever.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["31.2"],"savoy1658":["31.2"],"wcf1646-modernized":["32.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"die,","position":null}]}],"page":null,"leaf":null},{"id":"31.3","chapter":31,"number":3,"text":"The bodies of the unjust shall by the Power of Christ be raised to dishonor; the bodies of the just by his Spirit unto honor, and be made conformable to his own glorious Body.","segments":[{"text":"The bodies of the unjust shall by the Power of Christ be raised to dishonor; the bodies of the just by his Spirit unto honor, and be made conformable to his own glorious Body.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["31.3"],"savoy1658":["31.3"],"wcf1646-modernized":["32.3"]},"diffs":[],"page":null,"leaf":null}]},{"number":32,"title":"Of the last Judgment","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"God has appointed a day wherein he will judge the World in righteousness by Jesus Christ, to whom all Power and Judgment is given of the Father; in which day not only the Apostate Angels shall be judged, but likewise all persons that have lived upon earth, shall appear before the Tribunal of Christ, to give an account of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil.","segments":[{"text":"God has appointed a day wherein he will judge the World in righteousness by Jesus Christ, to whom all Power and Judgment is given of the Father; in which day not only the Apostate Angels shall be judged, but likewise all persons that have lived upon earth, shall appear before the Tribunal of Christ, to give an account of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["32.1"],"savoy1658":["32.1"],"wcf1646-modernized":["33.1"]},"diffs":[],"page":null,"leaf":null},{"id":"32.2","chapter":32,"number":2,"text":"The end of Gods appointing this day, is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect, and of his Justice in the damnation of the Reprobate, who are wicked and disobedient: for then shall the righteous go into everlasting Life, and receive that fullness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his Power.","segments":[{"text":"The end of Gods appointing this day, is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect, and of his Justice in the damnation of the Reprobate, who are wicked and disobedient: for then shall the righteous go into everlasting Life, and receive that fullness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his Power.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["32.2"],"savoy1658":["32.2"],"wcf1646-modernized":["33.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"be","position":4}]},{"source":"wcf1646-modernized","type":"earlier","segments":[{"text":"glory, with everlasting reward in","position":null}]}],"page":null,"leaf":null},{"id":"32.3","chapter":32,"number":3,"text":"As Christ would have us to be certainly persuaded that there shall be a Judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.","segments":[{"text":"As Christ would have us to be certainly persuaded that there shall be a Judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["32.3"],"savoy1658":["32.3"],"wcf1646-modernized":["33.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"be ever","position":null}]}],"page":null,"leaf":null}]},{"number":33,"title":"Of the Institution of Churches, and the Order Appointed in them by Jesus Christ","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"By the appointment of the Father all Power for the Calling, Institution, Order or Government of the Church, is invested in a Supreme and Sovereign manner in the Lord Jesus Christ, as King and Head thereof.","segments":[{"text":"By the appointment of the Father all Power for the Calling, Institution, Order or Government of the Church, is invested in a Supreme and Sovereign manner in the Lord Jesus Christ, as King and Head thereof.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.4"],"savoy1658":["33.1"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in","position":5},{"text":"Lord Jesus Christ, as King and","position":null}]}],"page":null,"leaf":null},{"id":"33.2","chapter":33,"number":2,"text":"In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls out of the World unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribes to them in his Word.","segments":[{"text":"In the execution of this Power wherewith he is so entrusted, the Lord Jesus calls out of the World unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribes to them in his Word.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.5"],"savoy1658":["33.2"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"communion with","position":null}]}],"page":null,"leaf":null},{"id":"33.3","chapter":33,"number":3,"text":"Those thus called (through the Ministry of the Word by his Spirit) he commands to walk together in particular Societies or Churches, for their mutual edification, and the due performance of that public Worship, which he requires of them in this world.","segments":[{"text":"Those thus called (through the Ministry of the Word by his Spirit) he commands to walk together in particular Societies or Churches, for their mutual edification, and the due performance of that public Worship, which he requires of them in this world.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.5"],"savoy1658":["33.3"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Those thus called","position":null},{"text":"the","position":2},{"text":"this","position":null}]}],"page":null,"leaf":null},{"id":"33.4","chapter":33,"number":4,"text":"To each of these Churches thus gathered, according unto his mind declared in his Word, he has given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he has instituted for them to observe with Commands and Rules, for the due and right exerting and executing of that Power.","segments":[{"text":"To each of these Churches thus gathered, according unto his mind declared in his Word, he has given all that Power and Authority, which is any way needful for their carrying on that Order in Worship and Discipline, which he has instituted for them to observe with Commands and Rules, for the due and right exerting and executing of that Power.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.7"],"savoy1658":["33.4"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"unto","position":null}]}],"page":null,"leaf":null},{"id":"33.5","chapter":33,"number":5,"text":"These particular Churches thus appointed by the Authority of Christ, and entrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that Power which he is pleased to communicate to his Saints or Subjects in this world, so that as such they receive it immediately from himself.","segments":[{"text":"These particular Churches thus appointed by the Authority of Christ, and entrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that Power which he is pleased to communicate to his Saints or Subjects in this world, so that as such they receive it immediately from himself.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.5"]},"diffs":[],"page":null,"leaf":null},{"id":"33.6","chapter":33,"number":6,"text":"Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholic entrusted with power for the administration of his Ordinances, or the execution of any authority in his name.","segments":[{"text":"Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholic entrusted with power for the administration of his Ordinances, or the execution of any authority in his name.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.6"]},"diffs":[],"page":null,"leaf":null},{"id":"33.7","chapter":33,"number":7,"text":"A particular Church gathered and completed according to the mind of Christ, consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty and Power to choose Persons fitted by the holy Ghost for that purpose, to be over them and to minister to them in the Lord.","segments":[{"text":"A particular Church gathered and completed according to the mind of Christ, consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty and Power to choose Persons fitted by the holy Ghost for that purpose, to be over them and to minister to them in the Lord.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.8"],"savoy1658":["33.7"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"completed","position":null},{"text":"The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty","position":null},{"text":"Power to choose Persons fitted by","position":null},{"text":"holy Ghost for that purpose,","position":null},{"text":"over them","position":null},{"text":"to minister to them in","position":null},{"text":"Lord.","position":null}]}],"page":null,"leaf":null},{"id":"33.8","chapter":33,"number":8,"text":"The Members of these Churches are Saints by Calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent, to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one another by the will of God in professed subjection to the Ordinances of the Gospel.","segments":[{"text":"The Members of these Churches are Saints by Calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent, to walk together according to the appointment of Christ, giving up themselves to the Lord, and to one another by the will of God in professed subjection to the Ordinances of the Gospel.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.6"],"savoy1658":["33.8"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves or otherwise manifested,","position":null},{"text":"to one","position":null}]}],"page":null,"leaf":null},{"id":"33.9","chapter":33,"number":9,"text":"The Officers appointed by Christ to be chosen and set apart by the Church so called, and gathered for the peculiar administration of Ordinances, and execution of Power or Duty which he intrusts them with, or calls them to, to be continued to the end of the world, are Pastors, Teachers, Elders, and Deacons.","segments":[{"text":"The Officers appointed by Christ to be chosen and set apart by the Church so called, and gathered for the peculiar administration of Ordinances, and execution of Power or Duty which he intrusts them with, or calls them to, to be continued to the end of the world, are Pastors, Teachers, Elders, and Deacons.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.8"],"savoy1658":["33.9"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Pastors, Teachers,","position":null}]}],"page":null,"leaf":null},{"id":"33.10","chapter":33,"number":10,"text":"Churches thus gathered and assembling for the Worship of God, are thereby visible and public, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Public Assemblies.","segments":[{"text":"Churches thus gathered and assembling for the Worship of God, are thereby visible and public, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Public Assemblies.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.10"]},"diffs":[],"page":null,"leaf":null},{"id":"33.11","chapter":33,"number":11,"text":"The way appointed by Christ for the calling of any person, fitted and gifted by the holy Ghost, unto the Office of Pastor, Teacher or Elder in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","segments":[{"text":"The way appointed by Christ for the calling of any person, fitted and gifted by the holy Ghost, unto the Office of Pastor, Teacher or Elder in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.9"],"savoy1658":["33.11"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"Ghost,","position":null},{"text":"Pastor, Teacher","position":null},{"text":"that","position":2}]}],"page":null,"leaf":null},{"id":"33.12","chapter":33,"number":12,"text":"The Essence of this Call of a Pastor, Teacher or Elder unto Office, consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministry to them so committed. The Calling of Deacons consists in the like Election and acceptation, with separation by Prayer.","segments":[{"text":"The Essence of this Call of a Pastor, Teacher or Elder unto Office, consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministry to them so committed. The Calling of Deacons consists in the like Election and acceptation, with separation by Prayer.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.12"]},"diffs":[],"page":null,"leaf":null},{"id":"33.13","chapter":33,"number":13,"text":"Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto) may publicly, ordinarily and constantly perform it; so that they give themselves up thereunto.","segments":[{"text":"Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto) may publicly, ordinarily and constantly perform it; so that they give themselves up thereunto.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.11"],"savoy1658":["33.13"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"and Teachers","position":null},{"text":"Ghost","position":null},{"text":"(being by lawful ways","position":null},{"text":"means in the Providence of God","position":null},{"text":"thereunto)","position":null},{"text":"publicly, ordinarily","position":null},{"text":"constantly","position":null},{"text":"so that they give themselves up thereunto.","position":null}]}],"page":null,"leaf":null},{"id":"33.14","chapter":33,"number":14,"text":"However, they who are engaged in the work of Public Preaching, and enjoy the Public Maintenance upon that account, are not thereby obliged to dispense the Seals to any other then such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant public Preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.","segments":[{"text":"However, they who are engaged in the work of Public Preaching, and enjoy the Public Maintenance upon that account, are not thereby obliged to dispense the Seals to any other then such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant public Preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.14"]},"diffs":[],"page":null,"leaf":null},{"id":"33.15","chapter":33,"number":15,"text":"Ordination alone without the Election or precedent consent of the Church, by those who formerly have been Ordained by virtue of that Power they have received by their Ordination, does not constitute any person a Church Officer, or communicate Office power unto him.","segments":[{"text":"Ordination alone without the Election or precedent consent of the Church, by those who formerly have been Ordained by virtue of that Power they have received by their Ordination, does not constitute any person a Church Officer, or communicate Office power unto him.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.15"]},"diffs":[],"page":null,"leaf":null},{"id":"33.16","chapter":33,"number":16,"text":"A Church furnished with Officers (according to the mind of Christ) has full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices, but where there are no teaching Officers, none may administer the Seals, nor can the Church authorize any so to do.","segments":[{"text":"A Church furnished with Officers (according to the mind of Christ) has full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices, but where there are no teaching Officers, none may administer the Seals, nor can the Church authorize any so to do.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.16"]},"diffs":[],"page":null,"leaf":null},{"id":"33.17","chapter":33,"number":17,"text":"In the carrying on of Church-administrations, no person ought to be added to the Church, but by the consent of the Church it self; that so love (without dissimulation) may be preserved between all the Members thereof.","segments":[{"text":"In the carrying on of Church-administrations, no person ought to be added to the Church, but by the consent of the Church it self; that so love (without dissimulation) may be preserved between all the Members thereof.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.17"]},"diffs":[],"page":null,"leaf":null},{"id":"33.18","chapter":33,"number":18,"text":"Whereas the Lord Jesus Christ has appointed and instituted as a means of Edification, that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offence does arise to the Church thereby) be censured in his Name and Authority: Every Church has Power in it self to exercise and execute all those Censures appointed by him in the way and Order prescribed in the Gospel.","segments":[{"text":"Whereas the Lord Jesus Christ has appointed and instituted as a means of Edification, that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offence does arise to the Church thereby) be censured in his Name and Authority: Every Church has Power in it self to exercise and execute all those Censures appointed by him in the way and Order prescribed in the Gospel.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.18"]},"diffs":[],"page":null,"leaf":null},{"id":"33.19","chapter":33,"number":19,"text":"The Censures so appointed by Christ, are Admonition and Excommunication: and whereas some offences are or may be known only to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in public offences where any sin, before all; or in case of non-amendment upon private admonition, the offence being related to the Church, and the offender not manifesting his repentance, he is to be duly admonished in the Name of Christ by the whole Church, by the Ministry of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication with the consent of the Church.","segments":[{"text":"The Censures so appointed by Christ, are Admonition and Excommunication: and whereas some offences are or may be known only to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in public offences where any sin, before all; or in case of non-amendment upon private admonition, the offence being related to the Church, and the offender not manifesting his repentance, he is to be duly admonished in the Name of Christ by the whole Church, by the Ministry of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication with the consent of the Church.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.19"]},"diffs":[],"page":null,"leaf":null},{"id":"33.20","chapter":33,"number":20,"text":"As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Privileges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.","segments":[{"text":"As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Privileges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.12"],"savoy1658":["33.20"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"none","position":null},{"text":"to be","position":null},{"text":"Churches who do not submit themselves","position":null},{"text":"in the Censures for the Government of them.","position":null}]}],"page":null,"leaf":null},{"id":"33.21","chapter":33,"number":21,"text":"This being the way prescribed by Christ in case of offence, no Church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any Church-order, or absent themselves from the public Assemblies, or the Administration of any Ordinances upon that pretense, but to wait upon Christ in the further proceeding of the Church.","segments":[{"text":"This being the way prescribed by Christ in case of offence, no Church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any Church-order, or absent themselves from the public Assemblies, or the Administration of any Ordinances upon that pretense, but to wait upon Christ in the further proceeding of the Church.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.13"],"savoy1658":["33.21"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"This being the way prescribed by Christ in case of offence,","position":null},{"text":"s","position":6},{"text":"in this matter,","position":null},{"text":"Church-order,","position":null},{"text":"public","position":null},{"text":"or","position":4},{"text":"that pretense,","position":null}]}],"page":null,"leaf":null},{"id":"33.22","chapter":33,"number":22,"text":"The Power of Censures being seated by Christ in a particular Church, is to be exercised only towards particular Members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their public Edicts to threaten Excommunication, or other Church-censures against Churches, Magistrates, or their people upon any account, no man being obnoxious to that Censure, but upon his personal miscarriage, as a Member of a particular Church.","segments":[{"text":"The Power of Censures being seated by Christ in a particular Church, is to be exercised only towards particular Members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their public Edicts to threaten Excommunication, or other Church-censures against Churches, Magistrates, or their people upon any account, no man being obnoxious to that Censure, but upon his personal miscarriage, as a Member of a particular Church.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.22"]},"diffs":[],"page":null,"leaf":null},{"id":"33.23","chapter":33,"number":23,"text":"Although the Church is a Society of men, assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts and Bounds, is not thereby constituted a Church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a Believer living with others in such a Precinct, may join himself with any Church for his edification.","segments":[{"text":"Although the Church is a Society of men, assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts and Bounds, is not thereby constituted a Church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a Believer living with others in such a Precinct, may join himself with any Church for his edification.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.23"]},"diffs":[],"page":null,"leaf":null},{"id":"33.24","chapter":33,"number":24,"text":"For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the holy Ghost; Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to join in one Church for their mutual strengthening and edification, then to set up many distinct Societies.","segments":[{"text":"For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the holy Ghost; Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to join in one Church for their mutual strengthening and edification, then to set up many distinct Societies.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.24"]},"diffs":[],"page":null,"leaf":null},{"id":"33.25","chapter":33,"number":25,"text":"As all Churches and all the Members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all places, and upon all occasions to further it; (Every one within the bounds of their Places and Callings, in the exercise of their Gifts and Graces) So the Churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.","segments":[{"text":"As all Churches and all the Members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all places, and upon all occasions to further it; (Every one within the bounds of their Places and Callings, in the exercise of their Gifts and Graces) So the Churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.14"],"savoy1658":["33.25"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"all Churches","position":null},{"text":"them","position":1},{"text":"or","position":2},{"text":"it;","position":null},{"text":"themselves","position":1},{"text":"have","position":null}]}],"page":null,"leaf":null},{"id":"33.26","chapter":33,"number":26,"text":"In cases of difficulties or differences, either in point of Doctrine, or in Administrations, wherein either the Churches in general are concerned or any one Church in their Peace, Union and Edification, or any Member or Members of any Church are injured in or by any proceeding in Censures, not agreeable to Truth and Order: it is according to the mind of Christ, that many Churches holding communion together, do by their Messengers meet in a Synod or Counsel, to consider and give their advice in, or about that matter in difference to be reported to all the Churches concerned. Howbeit these Synods so assembled are not entrusted with any Church-Power, properly so called, or with any Jurisdiction over the Churches themselves, to exercise any Censures, either over any Churches or Persons, or to impose their determinations on the Churches or Officers.","segments":[{"text":"In cases of difficulties or differences, either in point of Doctrine, or in Administrations, wherein either the Churches in general are concerned or any one Church in their Peace, Union and Edification, or any Member or Members of any Church are injured in or by any proceeding in Censures, not agreeable to Truth and Order: it is according to the mind of Christ, that many Churches holding communion together, do by their Messengers meet in a Synod or Counsel, to consider and give their advice in, or about that matter in difference to be reported to all the Churches concerned. Howbeit these Synods so assembled are not entrusted with any Church-Power, properly so called, or with any Jurisdiction over the Churches themselves, to exercise any Censures, either over any Churches or Persons, or to impose their determinations on the Churches or Officers.","proofs":[],"refs":[],"note":null}],"relations":{"lbcf1689-modernized":["26.15"],"savoy1658":["33.26"]},"diffs":[{"source":"lbcf1689-modernized","type":"later","segments":[{"text":"in Administrations,","position":null},{"text":"in a Synod or Counsel,","position":null},{"text":"Synods so","position":null},{"text":"s","position":38}]}],"page":null,"leaf":null},{"id":"33.27","chapter":33,"number":27,"text":"Besides these occasional Synods or Councils, there are not instituted by Christ any stated Synods in a fixed Combination of Churches, or their Officers in lesser or greater Assemblies; nor are there any Synods appointed by Christ in a way of Subordination to one another.","segments":[{"text":"Besides these occasional Synods or Councils, there are not instituted by Christ any stated Synods in a fixed Combination of Churches, or their Officers in lesser or greater Assemblies; nor are there any Synods appointed by Christ in a way of Subordination to one another.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.27"]},"diffs":[],"page":null,"leaf":null},{"id":"33.28","chapter":33,"number":28,"text":"Persons that are joined in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joined: Nevertheless, where any person cannot continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Privileges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church, wherewith he has so walked, to join himself with some other Church, where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.","segments":[{"text":"Persons that are joined in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joined: Nevertheless, where any person cannot continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Privileges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church, wherewith he has so walked, to join himself with some other Church, where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.28"]},"diffs":[],"page":null,"leaf":null},{"id":"33.29","chapter":33,"number":29,"text":"Such reforming Churches as consist of Persons sound in the Faith and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Rules of Church-Order.","segments":[{"text":"Such reforming Churches as consist of Persons sound in the Faith and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Rules of Church-Order.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.29"]},"diffs":[],"page":null,"leaf":null},{"id":"33.30","chapter":33,"number":30,"text":"Churches gathered and walking according to the mind of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them, such Members of those Churches as are credibly testified to be godly, and to live without offence.","segments":[{"text":"Churches gathered and walking according to the mind of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them, such Members of those Churches as are credibly testified to be godly, and to live without offence.","proofs":[],"refs":[],"note":null}],"relations":{"savoy1658":["33.30"]},"diffs":[],"page":null,"leaf":null}]}],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"standard1660","kind":"confession","title":"Standard Confession","short":null,"aliases":["A Brief Confession or Declaration of Faith","The Standard Confession of 1660"],"authors":["Elders","deacons and brethren of the General Baptist churches in London and the counties"],"tradition":["baptist"],"language":"en","translation":null,"dates":{"written":1660,"first_published":1660,"adopted":[]},"year":1660,"edition":"Printed by G. D. for F. Smith, at the Elephant and Castle, 1660 (12 pp.; British Library, Thomason E.1017[14])","source":"https://www.proquest.com/docview/2248511830","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"A Brief Confession or Declaration of Faith, Set forth by many of us, who are (falsely) called Ana-Baptists","edition":"Printed by G. D. for F. Smith, at the Elephant and Castle, 1660 (12 pp.; British Library, Thomason E.1017[14])","published":1660,"place":"London","catalog":["Wing B4559","ESTC R207992"],"original":"https://www.proquest.com/docview/2248511830","pdf":"https://assets.symbolics.dev/8a69567f741a5219159c07452ce08b4553f9e5df642c14e4ae4379298c101a1b/general-baptists-brief-confession-1660.pdf","sha256":"8a69567f741a5219159c07452ce08b4553f9e5df642c14e4ae4379298c101a1b","pdf_source":null},"transcription":{"from":"eebo-tcp:A77414","checked":[{"against":"https://www.proquest.com/docview/2248511830","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word; every reference, where it was split and how it reads; the conclusion and the subscribers"},{"against":"eebo-tcp:A77416","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word; the printing’s misprinted references read as A77416 prints them"},{"against":"https://assets.symbolics.dev/28ad0903263bec650ab7f623ee18c4b2db10350c2ba2c67270ed6ae04650542b/general-baptists-brief-confession-broadside-1660.pdf","by":"Claude, for cco3","date":"2026-10-28","scope":"every reading EMENDATIONS.md takes from A77416 or sets against the text"},{"against":"https://theangus.rpc.ox.ac.uk/treasures/brief-confession-or-declaration-of-faith-set-forth-by-many-of-us-who-are-falsely-called-anabaptists/","by":"Claude, for cco3","date":"2026-10-29","scope":"that it is the same setting as Thomason’s copy, line for line on the title page, page [3] and page [12]"}]},"license":"public-domain","notes":"The General Baptists’ confession of twenty-five articles, subscribed at London in March 1660 by forty elders, deacons and brethren “in the behalf of themselves, and many others”, and presented to Charles II that year. This is its first printing, which Thomason dated 15 March 1659[/60]. The broadside “Lately presented to King Charles the Second” (Wing B4560, ESTC R212523, EEBO-TCP A77416), which Thomason dated 26 July 1660, is a later setting with its own spelling; it adds 1 John 5:7 to article 7, Thomas Grantham to the subscribers, and “Owned and approved by more than 20000.” The printing sets its references in the running text; in the articles they are the segments’ proofs. What follows article 25 is `prose/`, the conclusion and the subscribers. The text began as EEBO-TCP’s A77414 and was then proofread word by word against the scan, every reference with it, and made to read as printed, misprints and all but where a reference is impossible; each paragraph gives its page and leaf. Every departure from A77414 and from the printing, and how its references were made proofs, is in `confessions/standard1660/EMENDATIONS.md`. The PDF is EEBO’s film of Thomason’s copy (E.1017[14]), from ProQuest’s Early Modern Collection, with ProQuest’s credit line taken off each page: the text was read on it, and it is sharper. The Angus Library (Regent’s Park College, Oxford) shows its copy (1.k.19(2)), of the same setting, free in colour photographs ([its page](https://theangus.rpc.ox.ac.uk/treasures/brief-confession-or-declaration-of-faith-set-forth-by-many-of-us-who-are-falsely-called-anabaptists/), [PDF](https://theangus.rpc.ox.ac.uk/wp-content/uploads/2016/07/1.k.19-2.pdf)). EEBO’s film of Thomason’s broadside (669.f.25[65]), which the text was checked against, is [ours too](https://assets.symbolics.dev/28ad0903263bec650ab7f623ee18c4b2db10350c2ba2c67270ed6ae04650542b/general-baptists-brief-confession-broadside-1660.pdf), from ProQuest the same way. The National Library of Ireland has another copy of the broadside, which it shows free ([LO Folder 7/20](https://catalogue.nli.ie/Record/vtls000196812))."},"chapter_count":25,"paragraph_count":25,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/standard1660","chapters":[{"number":1,"title":"Article 1","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"We Believe and are verily confident, that there is but one God the Father, of whom are all things, from everlasting to everlasting, glorious, and unwordable in all his Attributes.","segments":[{"text":"We Believe and are verily confident, that there is but one God the Father, of whom are all things, from everlasting to everlasting, glorious, and unwordable in all his Attributes.","proofs":["1 Corinthians 8:6","Isaiah 40:28"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]},{"printed":"Isaiah 40:28","osis":["Isa.40.28"]}],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":2}]},{"number":2,"title":"Article 2","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"That God in the beginning made Man Vpright, and put him into a state and condition of Glory, without the least mixture of misery, from which he by transgression fell, and so came into a miserable and mortal estate, subject unto the first death.","segments":[{"text":"That God in the beginning made Man Vpright, and put him into a state and condition of Glory, without the least mixture of misery, from which he by transgression fell, and so came into a miserable and mortal estate, subject unto the first death.","proofs":["Genesis 1:31","Ecclesiastes 7:29","Genesis 2:17","3:17–19"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:17–19","osis":["Gen.3.17-Gen.3.19"]}],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":2}]},{"number":3,"title":"Article 3","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"That there is one Lord Jesus Christ, by whom are all things, who is the only begotten Son of God, born of the Virgin Mary; yet as truly Davids Lord, and Davids root, as Davids Son, and Davids Off-spring, whom God freely sent into the World (because of his great love unto the World) who as freely gave himself a ransome for all, tasting death for every man, a propitiation for our sins; and not for ours only, but also for the sins of the whole World.","segments":[{"text":"That there is one Lord Jesus Christ, by whom are all things, who is the only begotten Son of God, born of the Virgin Mary; yet as truly Davids Lord, and Davids root, as Davids Son, and Davids Off-spring,","proofs":["Luke 20:44","Revelation 22:16"],"refs":[{"printed":"Luke 20:44","osis":["Luke.20.44"]},{"printed":"Revelation 22:16","osis":["Rev.22.16"]}],"note":null},{"text":"whom God freely sent into the World (because of his great love unto the World) who as freely gave himself a ransome for all,","proofs":["1 Timothy 2:5–6"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null},{"text":"tasting death for every man,","proofs":["Hebrews 2:9"],"refs":[{"printed":"Hebrews 2:9","osis":["Heb.2.9"]}],"note":null},{"text":"a propitiation for our sins; and not for ours only, but also for the sins of the whole World.","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":2}]},{"number":4,"title":"Article 4","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"That God is not willing that any should perish, but that all should come to repentance, and the knoweledge of the truth, that they might be saved. For which end Christ hath commanded, that the Gospel (to wit, the glad tydings of remission of sins) should be preached to every creature. So that no man shall eternally suffer in Hell (that is, the second death) for want of a Christ that dyed for them, but as the Scripture saith, for denying the Lord that bought them, or because they believe not in the name of the only begotten Son of God. Unbelief therefore being the cause why the just and righteous God, will condemn the children of men; it follows against all contradiction, that all men at one time or other, are put into such a capacity, as that (through the grace of God) they may be eternally saved.","segments":[{"text":"That God is not willing that any should perish, but that all should come to repentance,","proofs":["2 Peter 3:9"],"refs":[{"printed":"2 Peter 3:9","osis":["2Pet.3.9"]}],"note":null},{"text":"and the knoweledge of the truth, that they might be saved.","proofs":["1 Timothy 2:4"],"refs":[{"printed":"1 Timothy 2:4","osis":["1Tim.2.4"]}],"note":null},{"text":"For which end Christ hath commanded, that the Gospel (to wit, the glad tydings of remission of sins) should be preached to every creature.","proofs":["Mark 16:15"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null},{"text":"So that no man shall eternally suffer in Hell (that is, the second death) for want of a Christ that dyed for them, but as the Scripture saith, for denying the Lord that bought them,","proofs":["2 Peter 2:1"],"refs":[{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]}],"note":null},{"text":"or because they believe not in the name of the only begotten Son of God.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"Unbelief therefore being the cause why the just and righteous God, will condemn the children of men; it follows against all contradiction, that all men at one time or other, are put into such a capacity, as that (through the grace of God) they may be eternally saved.","proofs":["John 1:7","Acts 17:30","Mark 6:6","Hebrews 3:10, 18–19","1 John 5:10","John 3:17"],"refs":[{"printed":"John 1:7","osis":["John.1.7"]},{"printed":"Acts 17:30","osis":["Acts.17.30"]},{"printed":"Mark 6:6","osis":["Mark.6.6"]},{"printed":"Hebrews 3:10, 18–19","osis":["Heb.3.10","Heb.3.18-Heb.3.19"]},{"printed":"1 John 5:10","osis":["1John.5.10"]},{"printed":"John 3:17","osis":["John.3.17"]}],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":3}]},{"number":5,"title":"Article 5","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"That such who first orderly comes into, and are brought up in the School of Christs Church, and waiting there, comes to degrees of Christianity, rightly qualified, and considerably gifted by Gods Spirit; ought to exercise their gifts not only in the Church, but also (as occasion serves) to preach to the World (they being approved of by the Church so to do) and that among such some are to be chosen, by the Church, and ordained by Fasting, Prayer, and Laying on of Hands, for the work of the Ministry. Such so ordained, (and abiding faithful in their work) we own as Ministers of the Gospel, but all such who come not first to repent of their sins, believe on the Lord Jesus, and so Baptized in his name for the remission of Sins, but are only brought up in the Schools of humane learning, to the attaining humane arts, and variety of languages, with many vain curiosities of speech, seeking rather the gain of large revenues, then the gain of souls to God: such (we say) we utterly deny, being such as have need rather to be taught themselves, than fit to teach others.","segments":[{"text":"That such who first orderly comes into, and are brought up in the School of Christs Church, and waiting there, comes to degrees of Christianity, rightly qualified, and considerably gifted by Gods Spirit; ought to exercise their gifts not only in the Church, but also (as occasion serves) to preach to the World (they being approved of by the Church so to do)","proofs":["Acts 11:22–24","Acts 11:19–20"],"refs":[{"printed":"Acts 11:22–24","osis":["Acts.11.22-Acts.11.24"]},{"printed":"Acts 11:19–20","osis":["Acts.11.19-Acts.11.20"]}],"note":null},{"text":"and that among such some are to be chosen, by the Church, and ordained by Fasting, Prayer, and Laying on of Hands, for the work of the Ministry.","proofs":["Acts 13:2–3","Acts 1:23"],"refs":[{"printed":"Acts 13:2–3","osis":["Acts.13.2-Acts.13.3"]},{"printed":"Acts 1:23","osis":["Acts.1.23"]}],"note":null},{"text":"Such so ordained, (and abiding faithful in their work) we own as Ministers of the Gospel, but all such who come not first to repent of their sins, believe on the Lord Jesus, and so Baptized in his name for the remission of Sins, but are only brought up in the Schools of humane learning, to the attaining humane arts, and variety of languages, with many vain curiosities of speech,","proofs":["1 Corinthians 1:19, 21","2:1, 4–5"],"refs":[{"printed":"1 Corinthians 1:19, 21","osis":["1Cor.1.19","1Cor.1.21"]},{"printed":"2:1, 4–5","osis":["1Cor.2.1","1Cor.2.4-1Cor.2.5"]}],"note":null},{"text":"seeking rather the gain of large revenues, then the gain of souls to God: such (we say) we utterly deny, being such as have need rather to be taught themselves, than fit to teach others.","proofs":["Romans 2:21"],"refs":[{"printed":"Romans 2:21","osis":["Rom.2.21"]}],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":3}]},{"number":6,"title":"Article 6","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"That the way set forth by God for men to be justified in, is by faith in Christ. That is to say, when men shall assent to the truth of the Gospel, believing with all their hearts, that there is remission of sins, and eternal life to be had in Christ. And that Christ therefore is most worthy their constant affections, and subjection to all his Commandements, and therefore resolve with purpose of heart so to subject unto him in all things, and no longer unto themselves. And so, shall (with godly sorrow for the sins past) commit themselves to his grace, confidently depending upon him for that which they believe is to be had in him: such so believing are juistified from all their sins, their faith shall be accounted unto them for righteousness.","segments":[{"text":"That the way set forth by God for men to be justified in, is by faith in Christ.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"That is to say, when men shall assent to the truth of the Gospel, believing with all their hearts, that there is remission of sins, and eternal life to be had in Christ. And that Christ therefore is most worthy their constant affections, and subjection to all his Commandements, and therefore resolve with purpose of heart so to subject unto him in all things, and no longer unto themselves.","proofs":["2 Corinthians 5:15"],"refs":[{"printed":"2 Corinthians 5:15","osis":["2Cor.5.15"]}],"note":null},{"text":"And so, shall (with godly sorrow for the sins past) commit themselves to his grace, confidently depending upon him for that which they believe is to be had in him: such so believing are juistified from all their sins, their faith shall be accounted unto them for righteousness.","proofs":["Romans 4:22–24","Romans 3:25–26"],"refs":[{"printed":"Romans 4:22–24","osis":["Rom.4.22-Rom.4.24"]},{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":3}]},{"number":7,"title":"Article 7","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"That there is one holy Spirit, the precious gift of God, freely given to such as obey him, that thereby they may be throughly sanctified, and made able (without which they are altogether unable) to abide stedfast in the faith, and to honour the Father, and his Son Christ, the Author and finisher of their faith. There are three that bear record in Heaven, the Father, the Word, the holy Spirit, and these three are one; which Spirit of promise such have not yet received, (though they speak much of him) that are so far out of Love, Peace, Long-suffering, Gentleness, Goodness, Meekness, and Temperance, (the fruits of the Spirit) as that they breath out much cruelty, and great envy against the Liberties, and peaceable living of such, as are not of their judgment, though holy as to their conversations.","segments":[{"text":"That there is one holy Spirit, the precious gift of God, freely given to such as obey him,","proofs":["Ephesians 4:4","Acts 5:32"],"refs":[{"printed":"Ephesians 4:4","osis":["Eph.4.4"]},{"printed":"Acts 5:32","osis":["Acts.5.32"]}],"note":null},{"text":"that thereby they may be throughly sanctified, and made able (without which they are altogether unable) to abide stedfast in the faith, and to honour the Father, and his Son Christ, the Author and finisher of their faith.","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"There are three that bear record in Heaven, the Father, the Word, the holy Spirit, and these three are one; which Spirit of promise such have not yet received, (though they speak much of him) that are so far out of Love, Peace, Long-suffering, Gentleness, Goodness, Meekness, and Temperance, (the fruits of the Spirit)","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"as that they breath out much cruelty, and great envy against the Liberties, and peaceable living of such, as are not of their judgment, though holy as to their conversations.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":3}]},{"number":8,"title":"Article 8","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"That God hath even before the foundation of the World chosen, (or elected) to eternal life, such as believe, and so are in Christ yet confident we are, that the purpose of God according to election, was not in the least arising from fore-seen faith in, or works of righteousness done by the creature, but only from the mercy, goodness, and compassion dwelling in God, and so it is of him that calleth, whose purity and unwordable holiness, cannot admit of any unclean person (or thing) to be in his presence, therefore his decree of mercy reaches only the godly man, whom (saith David) God hath set a part for himself.","segments":[{"text":"That God hath even before the foundation of the World chosen, (or elected) to eternal life, such as believe, and so are in Christ","proofs":["John 3:16","Ephesians 1:4","2 Thessalonians 2:13"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"yet confident we are, that the purpose of God according to election, was not in the least arising from fore-seen faith in, or works of righteousness done by the creature, but only from the mercy, goodness, and compassion dwelling in God, and so it is of him that calleth,","proofs":["Romans 9:11"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]}],"note":null},{"text":"whose purity and unwordable holiness, cannot admit of any unclean person (or thing) to be in his presence, therefore his decree of mercy reaches only the godly man, whom (saith David) God hath set a part for himself.","proofs":["Psalm 4:3"],"refs":[{"printed":"Psalm 4:3","osis":["Ps.4.3"]}],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":3}]},{"number":9,"title":"Article 9","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"That men not considered simply as men, but ungodly men, were of old ordained to condemnation, considered as such, who turn the grace of God into wantonness, and deny the only Lord God, and our Lord Jesus Christ. God indeed sends a strong delusion to men, that they might be damned; but we observe that they are such (as saith the Apostle) that received not the love of the truth, that they might be saved, and so the indignation and wrath of God, is upon every soul of man that doth evil, (living and dying therein,) for there is no respect of persons with God.","segments":[{"text":"That men not considered simply as men, but ungodly men, were of old ordained to condemnation, considered as such, who turn the grace of God into wantonness, and deny the only Lord God, and our Lord Jesus Christ.","proofs":["Jude 4"],"refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null},{"text":"God indeed sends a strong delusion to men, that they might be damned; but we observe that they are such (as saith the Apostle) that received not the love of the truth, that they might be saved,","proofs":["2 Thessalonians 2:10–12"],"refs":[{"printed":"2 Thessalonians 2:10–12","osis":["2Thess.2.10-2Thess.2.12"]}],"note":null},{"text":"and so the indignation and wrath of God, is upon every soul of man that doth evil, (living and dying therein,) for there is no respect of persons with God.","proofs":["Romans 2:9–11"],"refs":[{"printed":"Romans 2:9–11","osis":["Rom.2.9-Rom.2.11"]}],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":3}]},{"number":10,"title":"Article 10","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"That all Children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are only subject to the first death, which comes upon them by the sin of the first Adam, from whence they shall be all raised by the second Adam; and not that any one of them (dying in that estate) shall suffer for Adams sin, eternal punishment in Hell, (which is the second death) for of such belongs the Kingdome of Heaven. not daring to conclude with that uncharitable opinion of others, who though they plead much for the bringing of children into the visible Church here on earth by Baptisme, yet nevertheless by their Doctrine that Christ dyed but for some, shut a great part of them out of the Kingdome of Heaven for ever.","segments":[{"text":"That all Children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are only subject to the first death, which comes upon them by the sin of the first Adam, from whence they shall be all raised by the second Adam; and not that any one of them (dying in that estate) shall suffer for Adams sin, eternal punishment in Hell, (which is the second death) for of such belongs the Kingdome of Heaven.","proofs":["1 Corinthians 15:22","Matthew 19:14"],"refs":[{"printed":"1 Corinthians 15:22","osis":["1Cor.15.22"]},{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"not daring to conclude with that uncharitable opinion of others, who though they plead much for the bringing of children into the visible Church here on earth by Baptisme, yet nevertheless by their Doctrine that Christ dyed but for some, shut a great part of them out of the Kingdome of Heaven for ever.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":4}]},{"number":11,"title":"Article 11","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"That the right and only way of gathering Churches, (according to Christs apointment) is first to teach, or preach the Gospel, to the Sons and Daughters of men; and then to Baptise (that is in English to Dip) in the name of the Father, Son, and holy Spirit, or in the name of the Lord Jesus Christ; such only of them, as profess repentance towards God, and faith towards our Lord Jesus Christ. And as for all such who preach not this Doctrine, but instead thereof, that Scrptureless thing of Sprinkling of Infants (falsly called Baptisme) whereby the pure word of God is made of no effect, and the new Testament-way of bringing in Members, into the Church by regeneration, cast out; when as the bond-woman & her son, that is to say, the old Testament-way of bringing in Children into the Church by generation, is cast out, as saith the Scripture, all such we utterly deny, forasmuch as we are commanded to have no fellowship with the unfruitful works of darkness, but rather to reprove them.","segments":[{"text":"That the right and only way of gathering Churches, (according to Christs apointment)","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"is first to teach, or preach the Gospel,","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"to the Sons and Daughters of men; and then to Baptise (that is in English to Dip) in the name of the Father, Son, and holy Spirit, or in the name of the Lord Jesus Christ; such only of them, as profess repentance towards God, and faith towards our Lord Jesus Christ.","proofs":["Acts 2:38","Acts 8:12","Acts 18:8"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Acts 8:12","osis":["Acts.8.12"]},{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"note":null},{"text":"And as for all such who preach not this Doctrine, but instead thereof, that Scrptureless thing of Sprinkling of Infants (falsly called Baptisme) whereby the pure word of God is made of no effect, and the new Testament-way of bringing in Members, into the Church by regeneration, cast out; when as the bond-woman & her son, that is to say, the old Testament-way of bringing in Children into the Church by generation, is cast out, as saith the Scripture,","proofs":["Galatians 4:30, 22–24","Matthew 3:8–9"],"refs":[{"printed":"Galatians 4:30, 22–24","osis":["Gal.4.30","Gal.4.22-Gal.4.24"]},{"printed":"Matthew 3:8–9","osis":["Matt.3.8-Matt.3.9"]}],"note":null},{"text":"all such we utterly deny, forasmuch as we are commanded to have no fellowship with the unfruitful works of darkness, but rather to reprove them.","proofs":["Ephesians 5:11"],"refs":[{"printed":"Ephesians 5:11","osis":["Eph.5.11"]}],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":4}]},{"number":12,"title":"Article 12","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"That it is the duty of all such who are believers Baptized, to draw nigh unto God in submission to that principle of Christs Doctrine, to wit, Prayer and Laying on of Hands, that they may receive the promise of the holy Spirit, whereby they may mortifie the deeds of the body, and live in all things answerable to their professed intentions, and desires, even to the honour of him, who hath called them out of darkness into his marvellous light.","segments":[{"text":"That it is the duty of all such who are believers Baptized, to draw nigh unto God in submission to that principle of Christs Doctrine, to wit, Prayer and Laying on of Hands, that they may receive the promise of the holy Spirit,","proofs":["Hebrews 6:1–2","Acts 8:12, 15, 17","Acts 19:6","2 Timothy 1:6"],"refs":[{"printed":"Hebrews 6:1–2","osis":["Heb.6.1-Heb.6.2"]},{"printed":"Acts 8:12, 15, 17","osis":["Acts.8.12","Acts.8.15","Acts.8.17"]},{"printed":"Acts 19:6","osis":["Acts.19.6"]},{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]}],"note":null},{"text":"whereby they may mortifie the deeds of the body,","proofs":["Romans 8:13"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null},{"text":"and live in all things answerable to their professed intentions, and desires, even to the honour of him, who hath called them out of darkness into his marvellous light.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":4}]},{"number":13,"title":"Article 13","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"That it is the duty of such who are constituted as aforesaid, to continue stedfastly in Christs and the Apostles Doctrine, and assembling together, in fellowship, in breaking of Bread, and Prayers.","segments":[{"text":"That it is the duty of such who are constituted as aforesaid, to continue stedfastly in Christs and the Apostles Doctrine, and assembling together, in fellowship, in breaking of Bread, and Prayers.","proofs":["Acts 2:42"],"refs":[{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":4}]},{"number":14,"title":"Article 14","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"That although we thus declare for the primitive way, and order of constituting Churches, yet we verily believe, and also declare, that unless men so professing, and practising the forme and order of Christs Doctrine, shall also beautifie the same with a holy and wise conversation, in all godliness and honesty; the profession of the visible form will be rendred to them of no effect; for without holiness no man shall see the Lord.","segments":[{"text":"That although we thus declare for the primitive way, and order of constituting Churches, yet we verily believe, and also declare, that unless men so professing, and practising the forme and order of Christs Doctrine, shall also beautifie the same with a holy and wise conversation, in all godliness and honesty; the profession of the visible form will be rendred to them of no effect; for without holiness no man shall see the Lord.","proofs":["Hebrews 12:14","Isaiah 1:11–12, 15–16"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]},{"printed":"Isaiah 1:11–12, 15–16","osis":["Isa.1.11-Isa.1.12","Isa.1.15-Isa.1.16"]}],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":4}]},{"number":15,"title":"Article 15","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"That the Elders or Pastors which God hath appointed to oversee, and feed his Church (constituted as aforesaid) are such, who first being of the number of Disciples, shall in time appear to be vigilent, sober, of good behavour, given to hospitality, apt to teach, &c. not greedy of filthy lucre (as too many National Ministers are) but patient; not a brawler, not covetous, &c. and as such chose, and ordained to office (according to the order of Scripture) who are to feed the flock with meat in due season, and in much love to rule over them, with all care, seeking after such as go astray; but as for all such who labour to feed themselves with the fat, more than to feed the flock, seeking more after theirs, than them, expresly contrary to the practise of the Ministers of old, who said, we seek not yours, but you. All such we utterly deny, and hereby bear our continued Testimony against them, as such whom the Prophets of old bore Testimony against.","segments":[{"text":"That the Elders or Pastors which God hath appointed to oversee, and feed his Church (constituted as aforesaid) are such, who first being of the number of Disciples, shall in time appear to be vigilent, sober, of good behavour, given to hospitality, apt to teach, &c. not greedy of filthy lucre (as too many National Ministers are) but patient; not a brawler, not covetous, &c. and as such chose, and ordained to office (according to the order of Scripture)","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":null},{"text":"who are to feed the flock with meat in due season, and in much love to rule over them, with all care, seeking after such as go astray; but as for all such who labour to feed themselves with the fat, more than to feed the flock,","proofs":["Ezekiel 34:2–3"],"refs":[{"printed":"Ezekiel 34:2–3","osis":["Ezek.34.2-Ezek.34.3"]}],"note":null},{"text":"seeking more after theirs, than them, expresly contrary to the practise of the Ministers of old, who said, we seek not yours, but you.","proofs":["2 Corinthians 12:14"],"refs":[{"printed":"2 Corinthians 12:14","osis":["2Cor.12.14"]}],"note":null},{"text":"All such we utterly deny, and hereby bear our continued Testimony against them, as such whom the Prophets of old bore Testimony against.","proofs":["Ezekiel 34"],"refs":[{"printed":"Ezekiel 34","osis":["Ezek.34"]}],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":4}]},{"number":16,"title":"Article 16","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"That the Ministers of Christ, that have freely received from God, ought freely to Minister to others, and that such who have spiritual things, freely Ministred unto them, ought freely to communicate necessary things to the Ministers, (upon the account of their charge). And as for Tyths, or any forced Maintenance, we utterly deny to be the Maintenance of Gospel Ministers.","segments":[{"text":"That the Ministers of Christ, that have freely received from God, ought freely to Minister to others,","proofs":["1 Corinthians 9:17"],"refs":[{"printed":"1 Corinthians 9:17","osis":["1Cor.9.17"]}],"note":null},{"text":"and that such who have spiritual things, freely Ministred unto them, ought freely to communicate necessary things to the Ministers, (upon the account of their charge).","proofs":["1 Corinthians 9:11","Galatians 6:6"],"refs":[{"printed":"1 Corinthians 9:11","osis":["1Cor.9.11"]},{"printed":"Galatians 6:6","osis":["Gal.6.6"]}],"note":null},{"text":"And as for Tyths, or any forced Maintenance, we utterly deny to be the Maintenance of Gospel Ministers.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":4}]},{"number":17,"title":"Article 17","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"That the true Church of Christ, ought after the first and second admonition, to reject all Hereticks, and in the name of the Lord to withdraw from all such, as profess the way of the Lord, but walks disorderly in their conversations, or any wayes causes divisions or offences, contrary to the Doctrine (of Christ) which they have learned.","segments":[{"text":"That the true Church of Christ, ought after the first and second admonition, to reject all Hereticks,","proofs":["Titus 3:10–11"],"refs":[{"printed":"Titus 3:10–11","osis":["Titus.3.10-Titus.3.11"]}],"note":null},{"text":"and in the name of the Lord to withdraw from all such, as profess the way of the Lord, but walks disorderly in their conversations,","proofs":["2 Thessalonians 3:6"],"refs":[{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]}],"note":null},{"text":"or any wayes causes divisions or offences, contrary to the Doctrine (of Christ) which they have learned.","proofs":["Romans 16:17"],"refs":[{"printed":"Romans 16:17","osis":["Rom.16.17"]}],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":5}]},{"number":18,"title":"Article 18","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"That such who are true Believers, even Branches in Christ the Vine, (and that in his account, whom he exhorts to abide in him) or such who have charity out of a pure heart, and of a good conscience, and of Faith unfeigned, may nevertheless for want of watchfulness, swerve and turn aside from the same, and become as withered Branches, cast into the fire and burned. But such who add unto their Faith Vertue, and unto Vertue Knowledge, and unto Knowledge Temperance, &c. such shall never fall, ’tis impossible for all the false Christs, and false Prophets, that are, and are to come, to deceive such, for they are kept by the power of God, through Faith unto Salvation.","segments":[{"text":"That such who are true Believers, even Branches in Christ the Vine, (and that in his account, whom he exhorts to abide in him)","proofs":["John 15:1–5"],"refs":[{"printed":"John 15:1–5","osis":["John.15.1-John.15.5"]}],"note":null},{"text":"or such who have charity out of a pure heart, and of a good conscience, and of Faith unfeigned,","proofs":["1 Timothy 1:5"],"refs":[{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]}],"note":null},{"text":"may nevertheless for want of watchfulness, swerve and turn aside from the same,","proofs":["1 Timothy 1:6–7"],"refs":[{"printed":"1 Timothy 1:6–7","osis":["1Tim.1.6-1Tim.1.7"]}],"note":null},{"text":"and become as withered Branches, cast into the fire and burned.","proofs":["John 15:6"],"refs":[{"printed":"John 15:6","osis":["John.15.6"]}],"note":null},{"text":"But such who add unto their Faith Vertue, and unto Vertue Knowledge, and unto Knowledge Temperance, &c.","proofs":["2 Peter 1:5–7"],"refs":[{"printed":"2 Peter 1:5–7","osis":["2Pet.1.5-2Pet.1.7"]}],"note":null},{"text":"such shall never fall,","proofs":["2 Peter 1:8–10"],"refs":[{"printed":"2 Peter 1:8–10","osis":["2Pet.1.8-2Pet.1.10"]}],"note":null},{"text":"’tis impossible for all the false Christs, and false Prophets, that are, and are to come, to deceive such, for they are kept by the power of God, through Faith unto Salvation.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":5}]},{"number":19,"title":"Article 19","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"That the poor Saints belonging to the Church of Christ, are to be sufficiently provided for by the Churches, that they neither want food or rayment, and this by a free and voluntary contribution, (and not of necessity, or by the constraint or power of the Magistrate) and this through the free and voluntary help of the Deacons, (called Overseers of the poor) being faithful men, chosen by the Church, and ordained by Prayer and Laying on of Hands, to that Work. So that there is no need in the Church of Christ, of a Magisterial compulsion in this case, as there is among others, who being, constituted in a fleshly and generational way, are necessitated to make use of a carnal sword, to compel even a small, mean, and short Maintenance for their poor; when as many other Members of their Churches can and do part with great and large Sums of Money, to maintain their vain fashions, Gold, Pearls, and costly Array; which is expresly contrary to the Word of God. Alas, what will such do when God riseth up, and when he visiteth, what will they answer him?","segments":[{"text":"That the poor Saints belonging to the Church of Christ, are to be sufficiently provided for by the Churches, that they neither want food or rayment, and this by a free and voluntary contribution, (and not of necessity, or by the constraint or power of the Magistrate)","proofs":["2 Corinthians 9:7","1 Corinthians 8:11–12"],"refs":[{"printed":"2 Corinthians 9:7","osis":["2Cor.9.7"]},{"printed":"1 Corinthians 8:11–12","osis":["1Cor.8.11-1Cor.8.12"]}],"note":null},{"text":"and this through the free and voluntary help of the Deacons, (called Overseers of the poor) being faithful men, chosen by the Church, and ordained by Prayer and Laying on of Hands, to that Work.","proofs":["Acts 6:1–6"],"refs":[{"printed":"Acts 6:1–6","osis":["Acts.6.1-Acts.6.6"]}],"note":null},{"text":"So that there is no need in the Church of Christ, of a Magisterial compulsion in this case, as there is among others, who being, constituted in a fleshly and generational way, are necessitated to make use of a carnal sword, to compel even a small, mean, and short Maintenance for their poor; when as many other Members of their Churches can and do part with great and large Sums of Money, to maintain their vain fashions, Gold, Pearls, and costly Array; which is expresly contrary to the Word of God.","proofs":["1 Timothy 2:9–10","1 Peter 3:3"],"refs":[{"printed":"1 Timothy 2:9–10","osis":["1Tim.2.9-1Tim.2.10"]},{"printed":"1 Peter 3:3","osis":["1Pet.3.3"]}],"note":null},{"text":"Alas, what will such do when God riseth up, and when he visiteth, what will they answer him?","proofs":["Job 31:14"],"refs":[{"printed":"Job 31:14","osis":["Job.31.14"]}],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":5}]},{"number":20,"title":"Article 20","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"That there shall be (through Christ who was dead, but is alive again from the dead) a Resurrection of all men from the graves of the Earth, both the just and the unjust, that is; the fleshly bodies of men, sown into the graves of the earth, corruptable, dishonourable, weak, natural, (which so considered cannot inherit the Kingdome of God) shall be raised again, incorruptable, in glory, in power, spiritual, and so considered, the bodies of the Saints, (united again to their spirits) which here suffer for Christ, shall inherit the Kingdome, raigning together with Christ.","segments":[{"text":"That there shall be (through Christ who was dead, but is alive again from the dead) a Resurrection of all men from the graves of the Earth,","proofs":["Isaiah 26:19"],"refs":[{"printed":"Isaiah 26:19","osis":["Isa.26.19"]}],"note":null},{"text":"both the just and the unjust,","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null},{"text":"that is; the fleshly bodies of men, sown into the graves of the earth, corruptable, dishonourable, weak, natural, (which so considered cannot inherit the Kingdome of God) shall be raised again, incorruptable, in glory, in power, spiritual, and so considered, the bodies of the Saints, (united again to their spirits) which here suffer for Christ, shall inherit the Kingdome, raigning together with Christ.","proofs":["1 Corinthians 15:21–22, 42–44, 49"],"refs":[{"printed":"1 Corinthians 15:21–22, 42–44, 49","osis":["1Cor.15.21-1Cor.15.22","1Cor.15.42-1Cor.15.44","1Cor.15.49"]}],"note":null}],"relations":{},"diffs":[],"page":"9","leaf":5}]},{"number":21,"title":"Article 21","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"That there shall be after the Resurrection from the graves of the Earth, An eternal Judgement, at the appearing of Christ, and his Kingdome, at which time of judgement which is unalterable, and irrevocable, every man shall receive according to the things done in his body.","segments":[{"text":"That there shall be after the Resurrection from the graves of the Earth, An eternal Judgement, at the appearing of Christ, and his Kingdome,","proofs":["2 Timothy 4:1","Hebrews 9:27"],"refs":[{"printed":"2 Timothy 4:1","osis":["2Tim.4.1"]},{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"at which time of judgement which is unalterable, and irrevocable, every man shall receive according to the things done in his body.","proofs":["2 Corinthians 5:10"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null}],"relations":{},"diffs":[],"page":"9","leaf":5}]},{"number":22,"title":"Article 22","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"That the same Lord Jesus who shewed himself alive after his passion, by many infallible proofs, which was taken up from the Disciples, and carried up into Heaven, Shall so come in like manner as he was seen go into Heaven. And when Christ who is our life shall appear, we shall also appear with him in glory. For then shall he be King of Kings, and Lord of Lords, for the Kingdome is his, and he is the Governour among the Nations, and King over all the earth, and we shall raign (with him) on the Earth, the Kingdomes of this World, (which men so mightily strive after here to enjoy) shall become the Kingdomes of our Lord, and his Christ, for, all is yours, (O ye that overcome this world) for ye are Christs, and Christ is Gods. For unto the Saints shall be given the Kingdome, and the greatness of the Kingdome, under (mark that) the whole Heaven. Though (alas) now many men be scarce content that the Saints should have so much as a being among them; but when Christ shall appear, then shall be their day, then shall be given unto them power over the Nations, to rule them with a Rod of Iron, then shall they receive a Crown of life, which no man shall take from them, nor they by any means turned, or overturned from it, for the oppressor shall be broken in pieces, and their now vain rejoycings turned into mourning, and bitter Lamentations, as ’tis written, The triumphing of the wicked is short, and the joy of the Hypocrite but for a moment; though his excellency mount up to the Heavens, and his head reach unto the clouds, yet shall he perish for ever, like his own dung; they which have seen him, shall say, where is he?","segments":[{"text":"That the same Lord Jesus who shewed himself alive after his passion, by many infallible proofs,","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null},{"text":"which was taken up from the Disciples, and carried up into Heaven,","proofs":["Luke 24:51"],"refs":[{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null},{"text":"Shall so come in like manner as he was seen go into Heaven.","proofs":["Acts 1:9–11"],"refs":[{"printed":"Acts 1:9–11","osis":["Acts.1.9-Acts.1.11"]}],"note":null},{"text":"And when Christ who is our life shall appear, we shall also appear with him in glory.","proofs":["Colossians 3:4"],"refs":[{"printed":"Colossians 3:4","osis":["Col.3.4"]}],"note":null},{"text":"For then shall he be King of Kings, and Lord of Lords,","proofs":["Revelation 19:16"],"refs":[{"printed":"Revelation 19:16","osis":["Rev.19.16"]}],"note":null},{"text":"for the Kingdome is his, and he is the Governour among the Nations,","proofs":["Psalm 22:28"],"refs":[{"printed":"Psalm 22:28","osis":["Ps.22.28"]}],"note":null},{"text":"and King over all the earth,","proofs":["Zechariah 14:9"],"refs":[{"printed":"Zechariah 14:9","osis":["Zech.14.9"]}],"note":null},{"text":"and we shall raign (with him) on the Earth,","proofs":["Revelation 5:10"],"refs":[{"printed":"Revelation 5:10","osis":["Rev.5.10"]}],"note":null},{"text":"the Kingdomes of this World, (which men so mightily strive after here to enjoy) shall become the Kingdomes of our Lord, and his Christ,","proofs":["Revelation 11:15"],"refs":[{"printed":"Revelation 11:15","osis":["Rev.11.15"]}],"note":null},{"text":"for, all is yours, (O ye that overcome this world) for ye are Christs, and Christ is Gods.","proofs":["1 Corinthians 3:22–23"],"refs":[{"printed":"1 Corinthians 3:22–23","osis":["1Cor.3.22-1Cor.3.23"]}],"note":null},{"text":"For unto the Saints shall be given the Kingdome, and the greatness of the Kingdome, under (mark that) the whole Heaven.","proofs":["Daniel 7:27"],"refs":[{"printed":"Daniel 7:27","osis":["Dan.7.27"]}],"note":null},{"text":"Though (alas) now many men be scarce content that the Saints should have so much as a being among them; but when Christ shall appear, then shall be their day, then shall be given unto them power over the Nations, to rule them with a Rod of Iron,","proofs":["Revelation 2:26–27"],"refs":[{"printed":"Revelation 2:26–27","osis":["Rev.2.26-Rev.2.27"]}],"note":null},{"text":"then shall they receive a Crown of life, which no man shall take from them, nor they by any means turned, or overturned from it, for the oppressor shall be broken in pieces,","proofs":["Psalm 72:4"],"refs":[{"printed":"Psalm 72:4","osis":["Ps.72.4"]}],"note":null},{"text":"and their now vain rejoycings turned into mourning, and bitter Lamentations, as ’tis written, The triumphing of the wicked is short, and the joy of the Hypocrite but for a moment; though his excellency mount up to the Heavens, and his head reach unto the clouds, yet shall he perish for ever, like his own dung; they which have seen him, shall say, where is he?","proofs":["Job 20:5–7"],"refs":[{"printed":"Job 20:5–7","osis":["Job.20.5-Job.20.7"]}],"note":null}],"relations":{},"diffs":[],"page":"9","leaf":5}]},{"number":23,"title":"Article 23","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"That the holy Scriptures is the rule whereby Saints both in matters of Faith, and conversation are to be regulated, they being able to make men wise unto salvation, through Faith in Christ Jesus, profitable for Doctrine, for reproof, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.","segments":[{"text":"That the holy Scriptures is the rule whereby Saints both in matters of Faith, and conversation are to be regulated, they being able to make men wise unto salvation, through Faith in Christ Jesus, profitable for Doctrine, for reproof, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.","proofs":["2 Timothy 3:15–17","John 20:31","Isaiah 8:20"],"refs":[{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"John 20:31","osis":["John.20.31"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null}],"relations":{},"diffs":[],"page":"10","leaf":6}]},{"number":24,"title":"Article 24","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"That it is the will, and mind of God (in these Gospel times) that all men should have the free liberty of their own Consciences in matters of Religion, or Worship, without the least oppression, or persecution, as simply upon that account; and that for any in Authority otherwise to act, we confidently beleive is expresly contrary to the mind of Christ, who requires that whatsoever men would that others should do unto them, they should even so do unto others, and that the Tares, and the Wheat should grow together in the field, (which is the world) untill the harvest (which is the end of the world,).","segments":[{"text":"That it is the will, and mind of God (in these Gospel times) that all men should have the free liberty of their own Consciences in matters of Religion, or Worship, without the least oppression, or persecution, as simply upon that account; and that for any in Authority otherwise to act, we confidently beleive is expresly contrary to the mind of Christ, who requires that whatsoever men would that others should do unto them, they should even so do unto others,","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null},{"text":"and that the Tares, and the Wheat should grow together in the field, (which is the world) untill the harvest (which is the end of the world,).","proofs":["Matthew 13:29–30, 38–39"],"refs":[{"printed":"Matthew 13:29–30, 38–39","osis":["Matt.13.29-Matt.13.30","Matt.13.38-Matt.13.39"]}],"note":null}],"relations":{},"diffs":[],"page":"10","leaf":6}]},{"number":25,"title":"Article 25","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"We believe that there ought to be civil Magistrates in all Nations, for the punishment of evil doers, and for the praise of them that do well, and that all wicked lewdness, and fleshly filthiness, contrary to just and wholesome (Civil) Laws, ought to be punished according to the nature of the offences; and this without respect of any Persons, Religion, or profession whatsoever; and that we and all men are obliged by Gospel rules, to be subject to the higher Powers, to obey Magistrates, and to submit to every Ordinance of man, for the Lords sake, as saith Peter. But in case the Civil Powers do, or shall at any time impose things about matters of Religion, which we through conscience to God cannot actually obey, then we with Peter also do say, that we ought (in such cases) to obey God rather than men; and accordingly do hereby declare our whole, and holy intent and purpose, that (through the help of grace) we will not yeild, nor (in such cases) in the least actually obey them; yet humbly purposing (in the Lords strength) patiently to suffer whatsoever shall be inflicted upon us, for our conscionable forbearance.","segments":[{"text":"We believe that there ought to be civil Magistrates in all Nations, for the punishment of evil doers, and for the praise of them that do well,","proofs":["1 Peter 2:14"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]}],"note":null},{"text":"and that all wicked lewdness, and fleshly filthiness, contrary to just and wholesome (Civil) Laws, ought to be punished according to the nature of the offences; and this without respect of any Persons, Religion, or profession whatsoever; and that we and all men are obliged by Gospel rules, to be subject to the higher Powers, to obey Magistrates,","proofs":["Titus 3:1"],"refs":[{"printed":"Titus 3:1","osis":["Titus.3.1"]}],"note":null},{"text":"and to submit to every Ordinance of man, for the Lords sake, as saith Peter.","proofs":["1 Peter 2:13"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null},{"text":"But in case the Civil Powers do, or shall at any time impose things about matters of Religion, which we through conscience to God cannot actually obey, then we with Peter also do say, that we ought (in such cases) to obey God rather than men;","proofs":["Acts 5:29"],"refs":[{"printed":"Acts 5:29","osis":["Acts.5.29"]}],"note":null},{"text":"and accordingly do hereby declare our whole, and holy intent and purpose, that (through the help of grace) we will not yeild, nor (in such cases) in the least actually obey them; yet humbly purposing (in the Lords strength) patiently to suffer whatsoever shall be inflicted upon us, for our conscionable forbearance.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"10","leaf":6}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"conclusion","title":"Conclusion","text":"These things (O ye Sons and Daughters of Men) we verily believe to be the Lords will and mind, and therefore cannot but speak, and if herein we differ from many, yea from multitudes, from the learned, the wise and prudent of this World, we (with *Peter* and *John*) do herein make our solemne, and serious appeale, namely, *whether it be right in the sight of God, to hearken unto men,* (of a contrary perswasion) *more than unto God?* Oh let the judicious, judge righteous judgement! *Acts* 4.19, 20.\n\nAnd in the beleife, and practise of these things, (it being the good old Apostolical way) our souls have found that rest, and soul-peace, which the world knows not, and which they cannot take from us; of whom then should we be afraid? *God is become our strength, our light, our salvation; therefore,* are we resolved (through grace) to seal the truth of these things in way of suffering persecution, not only to the loss of our goods, freedomes, or liberties, but with our lives also (if called thereunto.)\n\nMoreover we do utterly, and from our very hearts, in the Lords fear, declare against all those wicked, and divillish reports, and reproaches, falsly cast upon us, as though some of us (in & about the City of *London*) had lately *gotten Knives, hooked Knives,* & the like, & great store of Arms besides what was given forth by order of Parliament, intending to cut the throats of such as were contrary minded to us in matters of Religion, and that many such *Knives,* and Armes, for the carrying on some secret design, hath been found in some of our houses by search; we say, from truth of heart, in the Lords fear, that we do utterly abhor, and abominate the thoughts thereof, and much more the actions; and do hereby challenge both City, and Country (in our innocency herein) as being not able to prove the things whereof they accuse us; and do for evermore declare the Inventors of such reports, to be lyers, and wicked devisers of mischeife, and corrupt designs: God that is above all will justifie our innocency herein, who well knows our integrity, in what we here declare, the Lord lay it not to their charge.\n\nIn the time of building the decayed House of *God,* Sanballat, *&* Tobiah, *(wicked Counsellors) hired* Shemaiah *to make good* Nehemiah *afraid;* and laboured against him, that they might have *matter for an evil report,* that they might reproach him, & hinder the building of the house of God, Neh. 6.12. *For I have heard (saith the Prophet) the defaming of many; report, say they, and we will report it,* Jer. 20.10."},{"name":"subscribers","title":"The Subscribers","text":"Subscribed by certain Elders, Deacons, and Brethren met at *London,* in the first Month (called *March,* 1660.) in the behalf of themselves, and many others unto whom they belong, in *London,* and in several Counties of this Nation, who are of the same Faith with Us.\n\n- *Joseph Wright,*\n- *William Jeffery,*\n- *Thomas Monck,*\n- *John Hartnoll,*\n- *Benjamine Morley,*\n- *Francis Stanley,*\n- *George Hammon,*\n- *William Smart,*\n- *John Reeve,*\n- *Thomas Parrot,*\n- *John Wood,*\n- *Francis Smith,*\n- *Edward Jones,*\n- *Humphrey Jones.*\n- *Matthew Caffen,*\n- *Samuel Loveday,*\n- *John Parsons,* Senior,\n- *Thomas Stacy,*\n- *Edward Stanley,*\n- *Jonathan Gennings,*\n- *John Hammersly,*\n- *William Russel,*\n- *Joseph Keeich,*\n- *Nicholas Newberry,*\n- *Samuel Lover,*\n- *George Wright,*\n- *John Parsons,* Junior,\n- *John Claton,*\n- *Thomas Seele,*\n- *Michaiel Whiticar*\n- *Giles Browne,*\n- *John Wells,*\n- *Stephen Torle,*\n- *Thomas Lathwel,*\n- *William Chadwel,*\n- *William Raph,*\n- *Henry Browne,*\n- *William Paine,*\n- *Richard Bowin,*\n- *Thomas Smith,*"}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"orthodox1679","kind":"confession","title":"Orthodox Creed","short":null,"aliases":["An Orthodox Creed","An Orthodox Creed","or a Protestant Confession of Faith","The Orthodox Creed of 1679","Orthodox Creed of 1678"],"authors":["Thomas Monck","Messengers","elders and brethren of the General Baptist congregations in Buckinghamshire","Hertfordshire","Bedfordshire and Oxfordshire"],"tradition":["baptist"],"language":"en","translation":null,"dates":{"written":1679,"first_published":1679,"adopted":[]},"year":1679,"edition":"The first edition, “Printed in the Year, 1679”, without the printer’s name (Cambridge University Library)","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-creed-_1679","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"apostles","relation":"parallel"},{"document":"athanasian","relation":"parallel"}],"provenance":{"witness":{"title":"An Orthodox Creed, or, A Protestant Confession of Faith. Being an Essay to Unite, and Confirm all true Protestants in the Fundamental Articles of the Christian Religion, against the Errors and Heresies of the Church of Rome","edition":"The first edition, “Printed in the Year, 1679”, without the printer’s name (Cambridge University Library)","published":1679,"place":"London","catalog":["Wing O503"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-creed-_1679","pdf":"https://assets.symbolics.dev/175c85816e4e399847c44cc6a1c89446296da35274124f257c0b82ada9d34529/bim_early-english-books-1641-1700_an-orthodox-creed-_1679.pdf","sha256":"175c85816e4e399847c44cc6a1c89446296da35274124f257c0b82ada9d34529","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-orthodox-creed-_1679/bim_early-english-books-1641-1700_an-orthodox-creed-_1679.pdf"},"transcription":{"from":"scan","checked":[{"against":"https://assets.symbolics.dev/e6eba65446432ace1bd8cd0180e13fda5522758541d6750ad9857bfa4fe05be7/general-baptists-an-orthodox-creed-1679.pdf","by":"Claude, for cco3","date":"2026-10-28","scope":"where archive.org’s scan of the film is hard to read"}]},"license":"public-domain","notes":"The General Baptists’ confession of fifty articles, drawn up by Thomas Monck and subscribed on 30 January 1678[/9] by messengers, elders and brethren of congregations in Buckinghamshire, Hertfordshire, Bedfordshire and Oxfordshire, “to unite and confirm all true Protestants” against Rome. Transcribed from EEBO’s film of the Cambridge copy (archive.org), with ProQuest’s scan of the same film ([docview 2240943076](https://www.proquest.com/docview/2240943076); [ours](https://assets.symbolics.dev/e6eba65446432ace1bd8cd0180e13fda5522758541d6750ad9857bfa4fe05be7/general-baptists-an-orthodox-creed-1679.pdf), with ProQuest’s credit line taken off each page) where archive.org’s is hard to read. Article 38 prints the Apostles’, Nicene and Athanasian creeds, and relates to `apostles` and `athanasian` clause by clause. The epistle “To the Judicious and Impartial Reader” is `prose/preface`, with its marginal notes as footnotes, and the list of the articles’ titles and pages `prose/contents`; the advertisement and the subscribers after article 50 are `prose/advertisement`. Every correction is in `confessions/orthodox1679/EMENDATIONS.md`."},"chapter_count":50,"paragraph_count":82,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/orthodox1679","chapters":[{"number":1,"title":"Of the Essence of God","paragraphs":[{"id":"1.1","chapter":1,"number":1,"text":"We verily believe, that there is but one, only Living and True God; whose Subsistence is in and of Himself; whose Essence cannot be comprehended by any but Himself; a most Pure, Spiritual, or Invisible Substance: Who hath an Absolute, Independent, Unchangeable, and Infinite Being; without Matter, or Form, Body, Parts, or Passions.","segments":[{"text":"We verily believe, that there is but one,","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"only Living","proofs":["Deuteronomy 5:26","Psalm 42:2"],"refs":[{"printed":"Deuteronomy 5:26","osis":["Deut.5.26"]},{"printed":"Psalm 42:2","osis":["Ps.42.2"]}],"note":null},{"text":"and True God;","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null},{"text":"whose Subsistence is in and of Himself;","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"whose Essence cannot be comprehended","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"by any but Himself; a most Pure, Spiritual,","proofs":["Habakkuk 1:13","Deuteronomy 4:15–16"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]},{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"or Invisible Substance:","proofs":["Colossians 1:15"],"refs":[{"printed":"Colossians 1:15","osis":["Col.1.15"]}],"note":null},{"text":"Who hath an Absolute, Independent, Unchangeable, and Infinite Being; without Matter, or Form, Body, Parts, or Passions.","proofs":["Acts 17:28","Luke 24:39"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"relations":{},"diffs":[],"page":"1","leaf":25},{"id":"1.2","chapter":1,"number":2,"text":"For I am the Lord, I change not. God is a Spirit. Now unto the King Eternal, Immortal, Invisible, the only Wise God, be Honour and Glory, for ever and ever, Amen. Ye heard a Voice, but saw no Similitude.","segments":[{"text":"For I am the Lord, I change not.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"God is a Spirit.","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"Now unto the King Eternal, Immortal, Invisible, the only Wise God, be Honour and Glory, for ever and ever, Amen.","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"Ye heard a Voice, but saw no Similitude.","proofs":["Deuteronomy 4:12"],"refs":[{"printed":"Deuteronomy 4:12","osis":["Deut.4.12"]}],"note":null}],"relations":{},"diffs":[],"page":"1","leaf":25}]},{"number":2,"title":"Of the Divine Attributes in God","paragraphs":[{"id":"2.1","chapter":2,"number":1,"text":"Every Particle of being in Heaven and Earth, leads us to the Infinite Being of beings, (namely God) who is Simplicity (viz.) One meer and perfect Act, without all Composition, and an Immense Sea of Perfections; who is the only Eternal Being, everlasting without Time, whose Immense Presence, is always every where present; having Immutability without any alteration in Being, or Will, (In a word) God is Infinite, of universal, unlimited, and Incomprehensible Perfection, most Holy, Wise, Just, and Good; whose Wisdom is his Justice, whose Justice is his Holiness, and whose Wisdom, Justice, and Holiness, is Himself. Most Merciful, Gracious, Faithful and True, a full Fountain of Love, and who is that Perfect, Sovereign, Divine Will; the Alpha of Supreme Being.","segments":[{"text":"Every Particle of being in Heaven and Earth, leads us to the Infinite Being of beings, (namely God) who is Simplicity (viz.) One meer and perfect Act, without all Composition,","proofs":["John 5:26","1 John 1:5"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]},{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"and an Immense Sea of Perfections; who is the only Eternal Being, everlasting without Time,","proofs":["Matthew 5:48","Exodus 6:3","Isaiah 40:28","Psalm 90:2"],"refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]},{"printed":"Exodus 6:3","osis":["Exod.6.3"]},{"printed":"Isaiah 40:28","osis":["Isa.40.28"]},{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"whose Immense Presence, is always every where present;","proofs":["Psalm 139:7"],"refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"note":null},{"text":"having Immutability without any alteration","proofs":["Hebrews 6:17","James 1:17"],"refs":[{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"in Being, or Will,","proofs":["Malachi 3:6","Numbers 23:19"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]},{"printed":"Numbers 23:19","osis":["Num.23.19"]}],"note":null},{"text":"(In a word) God is Infinite, of universal, unlimited, and Incomprehensible Perfection, most Holy,","proofs":["Leviticus 20:26"],"refs":[{"printed":"Leviticus 20:26","osis":["Lev.20.26"]}],"note":null},{"text":"Wise, Just,","proofs":["Romans 16:27","Psalm 119:68","Deuteronomy 32:4"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]},{"printed":"Psalm 119:68","osis":["Ps.119.68"]},{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null},{"text":"and Good; whose Wisdom is his Justice, whose Justice is his Holiness, and whose Wisdom, Justice, and Holiness, is Himself.","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null},{"text":"Most Merciful, Gracious, Faithful and True, a full Fountain of Love, and who is that Perfect, Sovereign, Divine Will; the Alpha of Supreme Being.","proofs":["Isaiah 41:4","Job 33:13"],"refs":[{"printed":"Isaiah 41:4","osis":["Isa.41.4"]},{"printed":"Job 33:13","osis":["Job.33.13"]}],"note":null}],"relations":{},"diffs":[],"page":"2","leaf":26},{"id":"2.2","chapter":2,"number":2,"text":"Is it true indeed, that God will dwell on the Earth? Behold, the Heaven, and Heaven of Heavens cannot contain Thee: How much less this House which I have built. Great is the Lord, and worthy to be praised, and his Greatness is Incomprehensible.","segments":[{"text":"Is it true indeed, that God will dwell on the Earth? Behold, the Heaven, and Heaven of Heavens cannot contain Thee: How much less this House which I have built.","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null},{"text":"Great is the Lord, and worthy to be praised, and his Greatness is Incomprehensible.","proofs":["Psalm 145:3"],"refs":[{"printed":"Psalm 145:3","osis":["Ps.145.3"]}],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":27}]},{"number":3,"title":"Of the Holy Trinity","paragraphs":[{"id":"3.1","chapter":3,"number":1,"text":"In this Divine, and Infinite Being, or Unity of the Godhead, there are three Persons, or Subsistences, the Father, the Word, or Son, and the Holy Spirit, of one Substance, Power, Eternity, and Will; each having the whole Divine Essence, yet the Essence undivided. The Father is of none, neither Begotten nor Proceeding; the Son is eternally Begotten of the Father; the Holy Ghost is of the Father, and the Son, proceeding. All Infinite, without Beginning, therefore but one God, who is Indivisible, and not to be divided in Nature, or Being, but distinguished by several Properties and Personal Relations; and we worship and adore a Trinity in Unity, and a Unity in Trinity, three Persons, and but one God; which Doctrine of the Trinity, is the foundation of all our Communion with God, and comfortable Dependance on him.","segments":[{"text":"In this Divine, and Infinite Being, or Unity of the Godhead, there are three Persons, or Subsistences,","proofs":["1 John 5:7","John 15:26","2 Corinthians 13:13","Genesis 1:26","Matthew 3:16–17"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"2 Corinthians 13:13","osis":["2Cor.13.13"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]}],"note":null},{"text":"the Father,","proofs":["John 5:17","Galatians 1:3"],"refs":[{"printed":"John 5:17","osis":["John.5.17"]},{"printed":"Galatians 1:3","osis":["Gal.1.3"]}],"note":null},{"text":"the Word, or Son,","proofs":["Matthew 16:16"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]}],"note":null},{"text":"and the Holy Spirit,","proofs":["Matthew 12:32"],"refs":[{"printed":"Matthew 12:32","osis":["Matt.12.32"]}],"note":null},{"text":"of one Substance,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"Power,","proofs":["Genesis 1:2, 26"],"refs":[{"printed":"Genesis 1:2, 26","osis":["Gen.1.2","Gen.1.26"]}],"note":null},{"text":"Eternity,","proofs":["Revelation 1:8"],"refs":[{"printed":"Revelation 1:8","osis":["Rev.1.8"]}],"note":null},{"text":"and Will;","proofs":["1 Corinthians 12:6, 11"],"refs":[{"printed":"1 Corinthians 12:6, 11","osis":["1Cor.12.6","1Cor.12.11"]}],"note":null},{"text":"each having the whole Divine Essence, yet the Essence undivided.","proofs":["John 14:11","1 John 5:7"],"refs":[{"printed":"John 14:11","osis":["John.14.11"]},{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"The Father is of none, neither Begotten nor Proceeding; the Son is eternally Begotten of the Father; the Holy Ghost is of the Father, and the Son, proceeding.","proofs":["John 15:26","Galatians 4:6","1 Peter 1:11"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"1 Peter 1:11","osis":["1Pet.1.11"]}],"note":null},{"text":"All Infinite, without Beginning, therefore but one God, who is Indivisible, and not to be divided in Nature, or Being, but distinguished by several Properties and Personal Relations; and we worship and adore a Trinity in Unity, and a Unity in Trinity, three Persons, and but one God; which Doctrine of the Trinity, is the foundation of all our Communion with God,","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"and comfortable Dependance on him.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"3","leaf":27},{"id":"3.2","chapter":3,"number":2,"text":"And there are three that bare Record in Heaven, the Father, the Word, and the Holy Spirit, and these three are one. Baptizing them in the Name of the Father, Son, and Holy Ghost, &c.","segments":[{"text":"And there are three that bare Record in Heaven, the Father, the Word, and the Holy Spirit, and these three are one.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"Baptizing them in the Name of the Father, Son, and Holy Ghost, &c.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":28}]},{"number":4,"title":"Of the Divine Nature, or Godhead of Christ","paragraphs":[{"id":"4.1","chapter":4,"number":1,"text":"We confess and believe, that the Son of God, or the Eternal Word, is very and true God, having his Personal Subsistence of the Father alone, and yet for ever of himself as God, and of the Father as the Son, the Eternal Son of an Eternal Father; not later in Beginning. There was never any time when he was not, not less in Dignity, not other in Substance, Begotten without diminution of his Father that begat, of one Nature and Substance with the Father; Begotten of the Father, while the Father communicated wholly to the Son, which He retained wholly in himself, because both were Infinite; without inequality of Nature, without division of Essence, neither Made, nor Created, nor Adopted, but Begotten before all Time; not a Metaphorical, or Subordinate God; not a God by Office, but a God by Nature, Coequal, Coessential, and Coeternal with the Father, and the Holy Ghost.","segments":[{"text":"We confess and believe, that the Son of God, or the Eternal Word, is very and true God,","proofs":["John 5:20","1:1–3"],"refs":[{"printed":"John 5:20","osis":["John.5.20"]},{"printed":"1:1–3","osis":["John.1.1-John.1.3"]}],"note":null},{"text":"having his Personal Subsistence of the Father alone,","proofs":["Hebrews 1:3","Colossians 1:15–17"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Colossians 1:15–17","osis":["Col.1.15-Col.1.17"]}],"note":null},{"text":"and yet for ever of himself as God, and of the Father as the Son, the Eternal Son of an Eternal Father; not later in Beginning.","proofs":["Colossians 2:2, 9"],"refs":[{"printed":"Colossians 2:2, 9","osis":["Col.2.2","Col.2.9"]}],"note":null},{"text":"There was never any time when he was not,","proofs":["Micah 5:2","Matthew 2:6","Proverbs 8:22–23, 35"],"refs":[{"printed":"Micah 5:2","osis":["Mic.5.2"]},{"printed":"Matthew 2:6","osis":["Matt.2.6"]},{"printed":"Proverbs 8:22–23, 35","osis":["Prov.8.22-Prov.8.23","Prov.8.35"]}],"note":"Gnolam, or Eternity."},{"text":"not less in Dignity, not other in Substance,","proofs":["Philippians 2:6"],"refs":[{"printed":"Philippians 2:6","osis":["Phil.2.6"]}],"note":null},{"text":"Begotten without diminution of his Father that begat, of one Nature and Substance with the Father; Begotten of the Father, while the Father communicated wholly to the Son, which He retained wholly in himself, because both were Infinite;","proofs":["John 16:27–28","1:18"],"refs":[{"printed":"John 16:27–28","osis":["John.16.27-John.16.28"]},{"printed":"1:18","osis":["John.1.18"]}],"note":null},{"text":"without inequality of Nature, without division of Essence, neither Made, nor Created, nor Adopted, but Begotten before all Time;","proofs":["Isaiah 40:11–12, 22"],"refs":[{"printed":"Isaiah 40:11–12, 22","osis":["Isa.40.11-Isa.40.12","Isa.40.22"]}],"note":null},{"text":"not a Metaphorical, or Subordinate God;","proofs":["Revelation 1:8, 11"],"refs":[{"printed":"Revelation 1:8, 11","osis":["Rev.1.8","Rev.1.11"]}],"note":null},{"text":"not a God by Office, but a God by Nature, Coequal,","proofs":["Philippians 2:6"],"refs":[{"printed":"Philippians 2:6","osis":["Phil.2.6"]}],"note":null},{"text":"Coessential,","proofs":["John 10:30"],"refs":[{"printed":"John 10:30","osis":["John.10.30"]}],"note":null},{"text":"and Coeternal with the Father,","proofs":["Isaiah 9:6","John 17:5"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"John 17:5","osis":["John.17.5"]}],"note":null},{"text":"and the Holy Ghost.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"4","leaf":28},{"id":"4.2","chapter":4,"number":2,"text":"Jesus said unto them, Verily, verily I say unto you, before Abraham was, I am. Jesus Christ, the same yesterday, and to day, and for ever. David therefore calleth him Lord, how is he then his Son?","segments":[{"text":"Jesus said unto them, Verily, verily I say unto you, before Abraham was, I am.","proofs":["John 8:58"],"refs":[{"printed":"John 8:58","osis":["John.8.58"]}],"note":null},{"text":"Jesus Christ, the same yesterday, and to day, and for ever.","proofs":["Hebrews 13:8"],"refs":[{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null},{"text":"David therefore calleth him Lord, how is he then his Son?","proofs":["Luke 20:44"],"refs":[{"printed":"Luke 20:44","osis":["Luke.20.44"]}],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":29}]},{"number":5,"title":"Of the Second Person in the Holy Trinity, taking our Flesh","paragraphs":[{"id":"5.1","chapter":5,"number":1,"text":"We believe that the only Begotten Son of God, the Second Person in the Sacred Trinity, took to himself a true, real, and fleshly Body, and reasonable Soul, being Conceived in the fulness of Time, by the Holy Ghost, and Born of the Virgin Mary, and became very and true Man, like unto us in all things, even in our Infirmities, Sin only excepted; as appeareth by his Conception, Birth, Life, and Death. He was of a Woman, and by the Power of the Holy Ghost, in a Supernatural and Miraculous manner, was Formed of the only Seed, or Substance of the Virgin Mary, in which respect he hath the Name of the Son of Man, and is the true Son of David, the Fruit of the Virgins Womb, to that end he might die for Adam.","segments":[{"text":"We believe that the only Begotten Son of God, the Second Person in the Sacred Trinity,","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"took to himself a true, real, and fleshly Body,","proofs":["Isaiah 7:14","John 1:14","Luke 1:31–32","Hebrews 2:16–17","John 19:34, 36"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Luke 1:31–32","osis":["Luke.1.31-Luke.1.32"]},{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]},{"printed":"John 19:34, 36","osis":["John.19.34","John.19.36"]}],"note":null},{"text":"and reasonable Soul,","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"being Conceived in the fulness of Time,","proofs":["Luke 2:6–7"],"refs":[{"printed":"Luke 2:6–7","osis":["Luke.2.6-Luke.2.7"]}],"note":null},{"text":"by the Holy Ghost,","proofs":["Luke 1:35","Matthew 1:18, 20"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Matthew 1:18, 20","osis":["Matt.1.18","Matt.1.20"]}],"note":null},{"text":"and Born of the Virgin Mary,","proofs":["Matthew 1:23, 25","Galatians 4:4"],"refs":[{"printed":"Matthew 1:23, 25","osis":["Matt.1.23","Matt.1.25"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and became very and true Man, like unto us in all things, even in our Infirmities, Sin only excepted;","proofs":["Hebrews 4:15","2:13–14"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"2:13–14","osis":["Heb.2.13-Heb.2.14"]}],"note":null},{"text":"as appeareth by his Conception, Birth, Life,","proofs":["Luke 2:52"],"refs":[{"printed":"Luke 2:52","osis":["Luke.2.52"]}],"note":null},{"text":"and Death. He was of a Woman,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and by the Power of the Holy Ghost, in a Supernatural and Miraculous manner, was Formed of the only Seed, or Substance of the Virgin Mary, in which respect he hath the Name of the Son of Man,","proofs":["Romans 1:3–4","Luke 3:23–24","Hebrews 7:14"],"refs":[{"printed":"Romans 1:3–4","osis":["Rom.1.3-Rom.1.4"]},{"printed":"Luke 3:23–24","osis":["Luke.3.23-Luke.3.24"]},{"printed":"Hebrews 7:14","osis":["Heb.7.14"]}],"note":null},{"text":"and is the true Son of David, the Fruit of the Virgins Womb,","proofs":["Genesis 26:17","Hebrews 2:16"],"refs":[{"printed":"Genesis 26:17","osis":["Gen.26.17"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null},{"text":"to that end he might die for Adam.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"5","leaf":29}]},{"number":6,"title":"Of the Union of the two Natures in Christ","paragraphs":[{"id":"6.1","chapter":6,"number":1,"text":"We believe the Person of the Son of God, being a Person from all Eternity existing, did assume the most pure Nature of Man, (wanting all Personal Existing of its own) into the Unity of his Person, or Godhead, and made it his own; the properties of each Nature being preserved, and this Inseparable and Indissolvable union of both Natures, and was made by the Holy Ghost, sanctifying our Nature in the Virgins Womb, without change of either Nature, or mixture of both; and of two Natures is one Christ, God-Man, or Immanuel, God with us. Which Mystery exceeds the Conception of Men, and is the wonder of Angels, one only Mediator, Jesus Christ, the Son of God.","segments":[{"text":"We believe the Person of the Son of God, being a Person from all Eternity existing, did assume the most pure Nature of Man,","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null},{"text":"(wanting all Personal Existing of its own)","proofs":["Hebrews 2:16"],"refs":[{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null},{"text":"into the Unity of his Person, or Godhead,","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null},{"text":"and made it his own; the properties of each Nature being preserved, and this Inseparable and Indissolvable union of both Natures, and was made by the Holy Ghost, sanctifying our Nature in the Virgins Womb,","proofs":["Matthew 1:20"],"refs":[{"printed":"Matthew 1:20","osis":["Matt.1.20"]}],"note":null},{"text":"without change of either Nature, or mixture of both;","proofs":["Luke 1:35","Romans 1:3–4"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Romans 1:3–4","osis":["Rom.1.3-Rom.1.4"]}],"note":null},{"text":"and of two Natures is one Christ, God-Man, or Immanuel, God with us.","proofs":["Matthew 1:23","1 Timothy 3:16"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null},{"text":"Which Mystery exceeds the Conception of Men, and is the wonder of Angels, one only Mediator, Jesus Christ, the Son of God.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"relations":{},"diffs":[],"page":"6","leaf":30}]},{"number":7,"title":"Of the Communication of Properties","paragraphs":[{"id":"7.1","chapter":7,"number":1,"text":"We believe that the two Natures in Christ, continue still distinct in Substance, Properties, and Actions, and remain one and the same Christ: for the Properties of the Godhead, cannot agree to the Properties of the Manhood, nor the Properties of the Manhood, to the Properties of the Godhead. For as the Godhead, or Divine Nature cannot Thirst, or be Hungry, no more can the Manhood be in all, or many places at once. Therefore we believe the Godhead was neither turned nor transfused into the Manhood, nor the Manhood into the Godhead, but both; the Divine Nature keepeth entire all his Essential Properties to it self, so that the Humanity is neither Omnipotent, Omniscient, nor Omnipresent. And the Humane also keepeth his Properties, though often that which is proper to the one Nature, is spoken of the Person denominated from the other, which must be understood by the Figure Senecdoche, (viz.) A part being taken for the whole, by reason of the Union of both Natures into one Person.","segments":[{"text":"We believe that the two Natures in Christ, continue still distinct in Substance, Properties, and Actions,","proofs":["John 10:30","5:26–27, 30","1 John 4:9","Matthew 9:6"],"refs":[{"printed":"John 10:30","osis":["John.10.30"]},{"printed":"5:26–27, 30","osis":["John.5.26-John.5.27","John.5.30"]},{"printed":"1 John 4:9","osis":["1John.4.9"]},{"printed":"Matthew 9:6","osis":["Matt.9.6"]}],"note":null},{"text":"and remain one and the same Christ:","proofs":["John 7:42"],"refs":[{"printed":"John 7:42","osis":["John.7.42"]}],"note":null},{"text":"for the Properties of the Godhead, cannot agree to the Properties of the Manhood, nor the Properties of the Manhood, to the Properties of the Godhead. For as the Godhead, or Divine Nature cannot Thirst, or be Hungry, no more can the Manhood be in all, or many places at once. Therefore we believe the Godhead was neither turned nor transfused into the Manhood, nor the Manhood into the Godhead, but both; the Divine Nature keepeth entire all his Essential Properties to it self, so that the Humanity is neither Omnipotent, Omniscient, nor Omnipresent. And the Humane also keepeth his Properties, though often that which is proper to the one Nature, is spoken of the Person denominated from the other,","proofs":["Acts 20:28","1 Corinthians 2:8","John 3:13","Mark 2:10"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"1 Corinthians 2:8","osis":["1Cor.2.8"]},{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"Mark 2:10","osis":["Mark.2.10"]}],"note":null},{"text":"which must be understood by the Figure Senecdoche, (viz.) A part being taken for the whole, by reason of the Union of both Natures into one Person.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"7","leaf":31},{"id":"7.2","chapter":7,"number":2,"text":"Hereby perceive we the love of God, because he laid down his Life for us.","segments":[{"text":"Hereby perceive we the love of God, because he laid down his Life for us.","proofs":["1 John 3:16"],"refs":[{"printed":"1 John 3:16","osis":["1John.3.16"]}],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":32}]},{"number":8,"title":"Of the Holy Spirit","paragraphs":[{"id":"8.1","chapter":8,"number":1,"text":"We believe that there is one holy Spirit, the Third Person subsisting in the Sacred Trinity; one with the Father and Son, who is very and true God; of one Substance, or Nature, with the Father and Son, Coequal, Coessential, and Coeternal with the Father and Son, to whom with the Father and Son, Three Persons, and but one Eternal and Almighty God, be by all the Hosts of Saints and Angels, ascribed Eternal Glory and Hallelujahs. Amen.","segments":[{"text":"We believe that there is one holy Spirit, the Third Person subsisting in the Sacred Trinity;","proofs":["1 John 5:7","Matthew 28:19","Genesis 1:26"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"one with the Father and Son, who is very and true God; of one Substance, or Nature, with the Father and Son,","proofs":["Acts 5:4","2 Corinthians 13:13","1 Corinthians 12:6, 11","Isaiah 6:8–9","Acts 28:25–26"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"2 Corinthians 13:13","osis":["2Cor.13.13"]},{"printed":"1 Corinthians 12:6, 11","osis":["1Cor.12.6","1Cor.12.11"]},{"printed":"Isaiah 6:8–9","osis":["Isa.6.8-Isa.6.9"]},{"printed":"Acts 28:25–26","osis":["Acts.28.25-Acts.28.26"]}],"note":null},{"text":"Coequal, Coessential, and Coeternal with the Father and Son, to whom with the Father and Son, Three Persons, and but one Eternal and Almighty God,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null},{"text":"be by all the Hosts of Saints and Angels, ascribed Eternal Glory and Hallelujahs. Amen.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"8","leaf":32}]},{"number":9,"title":"Of Predestination and Election","paragraphs":[{"id":"9.1","chapter":9,"number":1,"text":"The Decrees of God are founded on Infinite Wisdom, and situate in Eternity, and are Crowned with Infallibility as to the Event. Now Predestination unto Life, is the everlasting Purpose of God: whereby before the Foundation of the World was laid, he hath constantly Decreed in his Counsel secret to us, to deliver from Curse and Damnation, those whom he hath chosen in Christ, and bring them to everlasting Salvation, as Vessels made to Honour, through Jesus Christ, whom he Elected before the Foundation of the World, and is called God’s Elect, in whom his Soul delighteth; being the Lamb fore-ordained, and so Predestinated unto the Superlative Glory of the Hypostatical Union. And this not for any foreseen Holiness in his Humane Nature (sith all that did flow out of the Hypostatical Union) being Elected of meer Grace, as are all the Members of his Mystical Body. And God the Father gave this his Elected and Beloved Son, for a Covenant to the People, and said, That his Covenant shall stand fast with him; and his Seed shall endure for ever. And albeit God the Father be the Efficient Cause of all good Things he intended to us, yet Christ is the Meriting Cause of all those good Things God intended to us in Election, (viz.) Repentance, Faith, and sincere Obedience to all God’s Commandments. And so God the Father, that He might bring about the Eternal Salvation of his Elect, chose the Man Christ, with respect to his Humane Nature, out of the fallen lump of Mankind, which in the fulness of Time, he made of a Woman, made under the Law, to redeem those that were under it; that we might receive the Adoption of Sons. And though Christ came from Adam, as Eve did, yet not by Adam as Cain did, viz. by natural Propagation. Therefore without any stain of Sin, and this second Adam being by God’s Eternal Decree, excepted out of the first Covenant, as being neither God the Father, who was justly offended; nor yet sinful Adam, who had offended him in breaking of it. —— Therefore Christ the Second Adam was a fit Mediator between God and Man, to reconcile both in himself, by the shedding and sprinkling of his Blood, according to God’s Eternal Purpose in Electing of Christ, and of all that do, or shall believe in him; which Eternal Election, or Covenant-Transaction between the Father and Son, is very consistent with his revealed Will, in the Gospel. For we ought not to oppose the Grace of God in Electing of us, nor yet the Grace of the Son in Dying for all Men (and so for us); nor yet the Grace of the Holy Ghost in propounding the Gospel, and persuading us to believe it: For until we do believe, the effects of God’s displeasure are not taken from us; for the Wrath of God abideth on all them that do not believe in Christ; for the actual declaration in the Court of Conscience, is by Faith as an Instrument, (not for Faith as a Meriting Cause): for Christ is the Meriting Cause of eternal Life to all that believe, but not of God’s Will to give eternal Life to them, nor yet of God’s Decree to save us, albeit we are chosen in Christ before the Foundation of the World. Now Faith is necessary as the way of our Salvation, as an Instrumental Cause: but the Active and Passive Obedience of Christ, is necessary as a Meriting Cause of our Salvation; therefore God’s Eternal Decree doth not oppose his revealed Will in the Gospel, it being but one, not two divers or contrary Wills. For his Decree as King, decreeth the Event, or what shall be done infallibly; but his Command as a Law-giver, sheweth not what shall be done, but what is the duty of Man to do, and leave undone: Therefore God hath (we believe) decreed, that Faith as the means, and Salvation as the end, shall be joyned together, that where one is, the other must be also: for it is written, He that believeth, shall be saved. Also, Believe in the Lord Jesus Christ, and thou shalt be saved. Now here is a great Mystery indeed, for God so administreth his absolute Decree, that he leaveth as much place for an Efficacious Conditional-Dispensation, as if the Decree it self were conditional.","segments":[{"text":"The Decrees of God are founded on Infinite Wisdom, and situate in Eternity,","proofs":["Isaiah 46:10","Acts 15:18"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"and are Crowned with Infallibility as to the Event.","proofs":["Acts 17:26","Ephesians 1:11","Matthew 25:34","2 Timothy 1:9"],"refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Matthew 25:34","osis":["Matt.25.34"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null},{"text":"Now Predestination unto Life, is the everlasting Purpose of God:","proofs":["John 6:37","10:28–29"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"10:28–29","osis":["John.10.28-John.10.29"]}],"note":null},{"text":"whereby before the Foundation of the World was laid, he hath constantly Decreed in his Counsel secret to us,","proofs":["Ephesians 1:4","Romans 11:33"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"to deliver from Curse and Damnation, those whom he hath chosen in Christ,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"and bring them to everlasting Salvation, as Vessels made to Honour,","proofs":["Romans 9:29","1 Thessalonians 1:4","Titus 1:1"],"refs":[{"printed":"Romans 9:29","osis":["Rom.9.29"]},{"printed":"1 Thessalonians 1:4","osis":["1Thess.1.4"]},{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"note":null},{"text":"through Jesus Christ, whom he Elected before the Foundation of the World,","proofs":["1 Peter 1:19–20"],"refs":[{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]}],"note":null},{"text":"and is called God’s Elect, in whom his Soul delighteth;","proofs":["Isaiah 42:1","Matthew 12:17–18","1 Peter 2:6"],"refs":[{"printed":"Isaiah 42:1","osis":["Isa.42.1"]},{"printed":"Matthew 12:17–18","osis":["Matt.12.17-Matt.12.18"]},{"printed":"1 Peter 2:6","osis":["1Pet.2.6"]}],"note":null},{"text":"being the Lamb fore-ordained,","proofs":["Luke 23:35","1 Peter 1:19"],"refs":[{"printed":"Luke 23:35","osis":["Luke.23.35"]},{"printed":"1 Peter 1:19","osis":["1Pet.1.19"]}],"note":null},{"text":"and so Predestinated unto the Superlative Glory of the Hypostatical Union.","proofs":["John 1:14","Hebrews 2:16","Colossians 2:9"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]}],"note":null},{"text":"And this not for any foreseen Holiness in his Humane Nature (sith all that did flow out of the Hypostatical Union) being Elected of meer Grace, as are all the Members of his Mystical Body.","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null},{"text":"And God the Father gave this his Elected and Beloved Son, for a Covenant to the People, and said, That his Covenant shall stand fast with him; and his Seed shall endure for ever.","proofs":["Psalm 89:2–4, 18–20, 34–37"],"refs":[{"printed":"Psalm 89:2–4, 18–20, 34–37","osis":["Ps.89.2-Ps.89.4","Ps.89.18-Ps.89.20","Ps.89.34-Ps.89.37"]}],"note":null},{"text":"And albeit God the Father be the Efficient Cause of all good Things he intended to us,","proofs":["John 3:16","1 John 4:9–10, 19"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"1 John 4:9–10, 19","osis":["1John.4.9-1John.4.10","1John.4.19"]}],"note":null},{"text":"yet Christ is the Meriting Cause of all those good Things God intended to us in Election, (viz.) Repentance, Faith, and sincere Obedience to all God’s Commandments.","proofs":["Romans 3:24–26","8:3","1 Corinthians 1:30","Ephesians 2:8–10"],"refs":[{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]},{"printed":"8:3","osis":["Rom.8.3"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null},{"text":"And so God the Father, that He might bring about the Eternal Salvation of his Elect, chose the Man Christ, with respect to his Humane Nature, out of the fallen lump of Mankind,","proofs":["Hebrews 7:14","10:5–8"],"refs":[{"printed":"Hebrews 7:14","osis":["Heb.7.14"]},{"printed":"10:5–8","osis":["Heb.10.5-Heb.10.8"]}],"note":null},{"text":"which in the fulness of Time, he made of a Woman, made under the Law, to redeem those that were under it;","proofs":["Galatians 4:3"],"refs":[{"printed":"Galatians 4:3","osis":["Gal.4.3"]}],"note":null},{"text":"that we might receive the Adoption of Sons.","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"And though Christ came from Adam, as Eve did,","proofs":["Genesis 2:21–23"],"refs":[{"printed":"Genesis 2:21–23","osis":["Gen.2.21-Gen.2.23"]}],"note":null},{"text":"yet not by Adam as Cain did,","proofs":["Genesis 4:1","5:3"],"refs":[{"printed":"Genesis 4:1","osis":["Gen.4.1"]},{"printed":"5:3","osis":["Gen.5.3"]}],"note":null},{"text":"viz. by natural Propagation. Therefore without any stain of Sin,","proofs":["Matthew 1:18–19","Luke 1:35"],"refs":[{"printed":"Matthew 1:18–19","osis":["Matt.1.18-Matt.1.19"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null},{"text":"and this second Adam being by God’s Eternal Decree, excepted out of the first Covenant, as being neither God the Father, who was justly offended; nor yet sinful Adam, who had offended him in breaking of it. —— Therefore Christ the Second Adam was a fit Mediator between God and Man, to reconcile both in himself,","proofs":["1 Timothy 2:5","Hebrews 9:15","Ephesians 2:13–16"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]},{"printed":"Ephesians 2:13–16","osis":["Eph.2.13-Eph.2.16"]}],"note":null},{"text":"by the shedding and sprinkling of his Blood, according to God’s Eternal Purpose in Electing of Christ, and of all that do, or shall believe in him; which Eternal Election, or Covenant-Transaction between the Father and Son,","proofs":["Isaiah 49:6–9"],"refs":[{"printed":"Isaiah 49:6–9","osis":["Isa.49.6-Isa.49.9"]}],"note":null},{"text":"is very consistent with his revealed Will, in the Gospel.","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"For we ought not to oppose the Grace of God in Electing of us, nor yet the Grace of the Son in Dying for all Men (and so for us); nor yet the Grace of the Holy Ghost in propounding the Gospel, and persuading us to believe it:","proofs":["Ephesians 1:17–19","1 Corinthians 2:13","1 Thessalonians 1:5"],"refs":[{"printed":"Ephesians 1:17–19","osis":["Eph.1.17-Eph.1.19"]},{"printed":"1 Corinthians 2:13","osis":["1Cor.2.13"]},{"printed":"1 Thessalonians 1:5","osis":["1Thess.1.5"]}],"note":null},{"text":"For until we do believe, the effects of God’s displeasure are not taken from us; for the Wrath of God abideth on all them that do not believe in Christ;","proofs":["John 3:18, 36"],"refs":[{"printed":"John 3:18, 36","osis":["John.3.18","John.3.36"]}],"note":null},{"text":"for the actual declaration in the Court of Conscience, is by Faith as an Instrument,","proofs":["Romans 3:30","Galatians 3:8, 11","Philippians 3:9","Romans 5:1–2"],"refs":[{"printed":"Romans 3:30","osis":["Rom.3.30"]},{"printed":"Galatians 3:8, 11","osis":["Gal.3.8","Gal.3.11"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]}],"note":null},{"text":"(not for Faith as a Meriting Cause): for Christ is the Meriting Cause of eternal Life to all that believe, but not of God’s Will to give eternal Life to them, nor yet of God’s Decree to save us,","proofs":["1 John 4:9–10, 19"],"refs":[{"printed":"1 John 4:9–10, 19","osis":["1John.4.9-1John.4.10","1John.4.19"]}],"note":null},{"text":"albeit we are chosen in Christ before the Foundation of the World. Now Faith is necessary as the way of our Salvation, as an Instrumental Cause:","proofs":["Hebrews 11:6","John 1:11–12","Acts 13:39"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]},{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]},{"printed":"Acts 13:39","osis":["Acts.13.39"]}],"note":null},{"text":"but the Active and Passive Obedience of Christ, is necessary as a Meriting Cause of our Salvation;","proofs":["Acts 20:28","Ephesians 1:14","Romans 5:9–10, 18–19"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Ephesians 1:14","osis":["Eph.1.14"]},{"printed":"Romans 5:9–10, 18–19","osis":["Rom.5.9-Rom.5.10","Rom.5.18-Rom.5.19"]}],"note":null},{"text":"therefore God’s Eternal Decree doth not oppose his revealed Will in the Gospel,","proofs":["John 6:40","1 Timothy 2:3–4","Job 23:13"],"refs":[{"printed":"John 6:40","osis":["John.6.40"]},{"printed":"1 Timothy 2:3–4","osis":["1Tim.2.3-1Tim.2.4"]},{"printed":"Job 23:13","osis":["Job.23.13"]}],"note":null},{"text":"it being but one, not two divers or contrary Wills. For his Decree as King, decreeth the Event, or what shall be done infallibly; but his Command as a Law-giver,","proofs":["Psalm 115:3","Job 42:2","Isaiah 33:22"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Job 42:2","osis":["Job.42.2"]},{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"sheweth not what shall be done, but what is the duty of Man to do, and leave undone: Therefore God hath (we believe) decreed, that Faith as the means, and Salvation as the end, shall be joyned together, that where one is, the other must be also:","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null},{"text":"for it is written, He that believeth, shall be saved.","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"Also, Believe in the Lord Jesus Christ, and thou shalt be saved.","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null},{"text":"Now here is a great Mystery indeed, for God so administreth his absolute Decree, that he leaveth as much place for an Efficacious Conditional-Dispensation,","proofs":["Isaiah 14:24","Psalm 115:3","132:11–12","89:30–34"],"refs":[{"printed":"Isaiah 14:24","osis":["Isa.14.24"]},{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"132:11–12","osis":["Ps.132.11-Ps.132.12"]},{"printed":"89:30–34","osis":["Ps.89.30-Ps.89.34"]}],"note":null},{"text":"as if the Decree it self were conditional.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"9","leaf":33}]},{"number":10,"title":"Of Preterition, or Reprobation","paragraphs":[{"id":"10.1","chapter":10,"number":1,"text":"We do believe, that known unto God are all his Works from Eternity. Therefore he foresaw Adam’s fall, but did not decree it, yet foreseeing it in his eternal Counsel and Wisdom, did Elect and chuse Jesus Christ, and all that do or shall believe in him, out of that fallen Lump of Mankind. And hath manifested his Love and Grace by Jesus Christ, (his Elect, or beloved Son) through the Gospel means, to all; and hath given us his Word and Oath, to assure us that he desires not the death of the Wicked, but rather that they repent, or return to him and live; and if any do perish, their destruction is of themselves. And hath decreed to punish all those wicked, or ungodly, disobedient, and unbelieving, or impenitent Sinners, that have, or shall despise his Grace, Love and Woings, or Strivings, of the Holy Ghost, or Long-suffering, whether by a total and continued rejection of Grace, or by an universal and final Apostacy; and such Persons so living and dying, shall be punished with everlasting destruction in Hell-fire, with the fallen Angels, or Devils, and shall be fixed in an irrecoverable state of Damnation irrevocable, under the Wrath of God, they being the proper Objects of it, and shall remain under his inexpressible Wrath and Justice in unconceivable Torment, Soul and Body, to all Eternity.","segments":[{"text":"We do believe, that known unto God are all his Works from Eternity.","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"Therefore he foresaw Adam’s fall, but did not decree it, yet foreseeing it in his eternal Counsel and Wisdom, did Elect and chuse Jesus Christ, and all that do or shall believe in him, out of that fallen Lump of Mankind. And hath manifested his Love and Grace by Jesus Christ, (his Elect, or beloved Son) through the Gospel means, to all; and hath given us his Word and Oath, to assure us that he desires not the death of the Wicked, but rather that they repent, or return to him and live;","proofs":["Ezekiel 18:23, 32","33:11"],"refs":[{"printed":"Ezekiel 18:23, 32","osis":["Ezek.18.23","Ezek.18.32"]},{"printed":"33:11","osis":["Ezek.33.11"]}],"note":null},{"text":"and if any do perish, their destruction is of themselves.","proofs":["Hosea 13:9","James 1:13–14"],"refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]},{"printed":"James 1:13–14","osis":["Jas.1.13-Jas.1.14"]}],"note":null},{"text":"And hath decreed to punish all those wicked, or ungodly, disobedient, and unbelieving, or impenitent Sinners,","proofs":["2 Thessalonians 1:9–10","2:12"],"refs":[{"printed":"2 Thessalonians 1:9–10","osis":["2Thess.1.9-2Thess.1.10"]},{"printed":"2:12","osis":["2Thess.2.12"]}],"note":null},{"text":"that have, or shall despise his Grace, Love and Woings, or Strivings, of the Holy Ghost,","proofs":["Hebrews 10:26–27, 29–30"],"refs":[{"printed":"Hebrews 10:26–27, 29–30","osis":["Heb.10.26-Heb.10.27","Heb.10.29-Heb.10.30"]}],"note":null},{"text":"or Long-suffering, whether by a total and continued rejection of Grace, or by an universal and final Apostacy; and such Persons so living and dying, shall be punished with everlasting destruction in Hell-fire,","proofs":["Isaiah 30:33","66:24","Mark 9:45–46","Jude 4"],"refs":[{"printed":"Isaiah 30:33","osis":["Isa.30.33"]},{"printed":"66:24","osis":["Isa.66.24"]},{"printed":"Mark 9:45–46","osis":["Mark.9.45-Mark.9.46"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null},{"text":"with the fallen Angels, or Devils, and shall be fixed in an irrecoverable state of Damnation irrevocable, under the Wrath of God, they being the proper Objects of it, and shall remain under his inexpressible Wrath and Justice in unconceivable Torment, Soul and Body, to all Eternity.","proofs":["Matthew 25:41, 46","Revelation 20:13–14"],"refs":[{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]},{"printed":"Revelation 20:13–14","osis":["Rev.20.13-Rev.20.14"]}],"note":null}],"relations":{},"diffs":[],"page":"13","leaf":37}]},{"number":11,"title":"Of Creation","paragraphs":[{"id":"11.1","chapter":11,"number":1,"text":"In the Beginning it pleased God the Father, Son, and Holy Ghost, according to his eternal and immutable Decree, for the manifestation of the Glory of his eternal Power, Wisdom, and Goodness, to Create, or make out of nothing the World, and all things therein, whether Visible, or Invisible, and created Man Male and Female, with a fleshly Body, and a Reasonable (and Invisible, or Spiritual, Angelical, and Immortal) Soul, made after the Image of God, in Knowledge, Righteousness, and true Holiness, having the Law written in his Heart, and power or liberty of Will to fulfil it; yet mutable, or under a possibility of Transgressing, being left to the liberty of their own Will, which was subject to change; and also gave them command not to eat of the Tree of Knowledg of Good and Evil; and while they kept this Command, they enjoyed most happy Communion with God, and had Dominion over the Creatures: And all this wonderful Work of Creation, both in Heaven and in Earth, was finished in the space of Six Days, and all very good. And although Reason cannot conceive nor comprehend it, yet God’s Word hath plainly revealed it, and Faith believes it.","segments":[{"text":"In the Beginning it pleased God the Father, Son, and Holy Ghost, according to his eternal and immutable Decree, for the manifestation of the Glory of his eternal Power, Wisdom, and Goodness,","proofs":["Genesis 1:1","Romans 11:36","Revelation 4:11"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"note":null},{"text":"to Create, or make out of nothing","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null},{"text":"the World, and all things therein, whether Visible, or Invisible,","proofs":["Colossians 1:16"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null},{"text":"and created Man Male and Female,","proofs":["Genesis 5:1–2"],"refs":[{"printed":"Genesis 5:1–2","osis":["Gen.5.1-Gen.5.2"]}],"note":null},{"text":"with a fleshly Body, and a Reasonable (and Invisible, or Spiritual, Angelical, and Immortal) Soul,","proofs":["Genesis 2:7","Matthew 10:28","22:31–32","Revelation 6:9","Luke 23:46","Acts 7:59"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]},{"printed":"22:31–32","osis":["Matt.22.31-Matt.22.32"]},{"printed":"Revelation 6:9","osis":["Rev.6.9"]},{"printed":"Luke 23:46","osis":["Luke.23.46"]},{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"note":null},{"text":"made after the Image of God,","proofs":["Genesis 1:27","9:6","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"9:6","osis":["Gen.9.6"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"in Knowledge, Righteousness, and true Holiness, having the Law written in his Heart,","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"and power or liberty of Will to fulfil it;","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"yet mutable, or under a possibility of Transgressing,","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null},{"text":"being left to the liberty of their own Will, which was subject to change; and also gave them command not to eat of the Tree of Knowledg of Good and Evil;","proofs":["Genesis 2:16–17"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":null},{"text":"and while they kept this Command, they enjoyed most happy Communion with God, and had Dominion over the Creatures: And all this wonderful Work of Creation, both in Heaven and in Earth, was finished in the space of Six Days,","proofs":["Genesis 1:1–2"],"refs":[{"printed":"Genesis 1:1–2","osis":["Gen.1.1-Gen.1.2"]}],"note":null},{"text":"and all very good.","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"And although Reason cannot conceive nor comprehend it, yet God’s Word hath plainly revealed it, and Faith believes it.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"14","leaf":38}]},{"number":12,"title":"Of Divine Providence","paragraphs":[{"id":"12.1","chapter":12,"number":1,"text":"The Almighty God that Created all Things, and gave them their Being, by his infinite Power and Wisdom, doth Sustain, and Uphold, and Move, Direct, Dispose, and Govern, all Creatures and Things, from the greatest to the least, according to the Counsel of his own good Will and Pleasure, for his own Glory, and his Creatures good.","segments":[{"text":"The Almighty God that Created all Things, and gave them their Being, by his infinite Power and Wisdom, doth Sustain, and Uphold, and Move,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"Direct, Dispose, and Govern,","proofs":["Job 38:11","26:7–14","Psalm 135:5–6"],"refs":[{"printed":"Job 38:11","osis":["Job.38.11"]},{"printed":"26:7–14","osis":["Job.26.7-Job.26.14"]},{"printed":"Psalm 135:5–6","osis":["Ps.135.5-Ps.135.6"]}],"note":null},{"text":"all Creatures and Things, from the greatest to the least,","proofs":["Matthew 10:29–31"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null},{"text":"according to the Counsel of his own good Will and Pleasure, for his own Glory, and his Creatures good.","proofs":["Psalm 65:8–13","Ephesians 1:11"],"refs":[{"printed":"Psalm 65:8–13","osis":["Ps.65.8-Ps.65.13"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"relations":{},"diffs":[],"page":"15","leaf":39}]},{"number":13,"title":"Of the First Covenant","paragraphs":[{"id":"13.1","chapter":13,"number":1,"text":"The First Covenant was made, between God and Man, before Man had sinned in eating of the forbidden Fruit; in which Covenant God required of Man perfect Obedience to all the Commands thereof; and in case he did so obey, he promised to be his God. And on the other part, Man promised to perform entire and perfect Obedience to all God’s holy Commands in that Covenant, by that strength wherewith God endowed him in his first Creation: by the improvement of which, he might have attained unto Eternal Life without Faith, in the Blood of the Mediator of the New Covenant of Grace; but he sinning against this Covenant, (which consisted in two Roots, (viz.) To love God above all things; And his Neighbour as himself; it being the substance of that Law that was afterwards written in two Tables of Stone, and delivered unto Moses upon Mount Sinai) and fell under the just Sentence of Eternal Death, which was the punishment that God had appointed for the breach of it. And under this Righteous Judgment of God, Adam and his Natural Posterity, had for ever remained, as the fallen Angels do, had not God of his infinite Grace and Love, provided his Son, to take unto himself our Nature, and so became a fit Mediator between God the Father who was offended, and Man who had offended him in breaking his holy Law and Covenant.","segments":[{"text":"The First Covenant was made, between God and Man, before Man had sinned in eating of the forbidden Fruit; in which Covenant God required of Man perfect Obedience to all the Commands thereof;","proofs":["Hosea 6:7","8:1"],"refs":[{"printed":"Hosea 6:7","osis":["Hos.6.7"]},{"printed":"8:1","osis":["Hos.8.1"]}],"note":null},{"text":"and in case he did so obey, he promised to be his God.","proofs":["Deuteronomy 26:17–19"],"refs":[{"printed":"Deuteronomy 26:17–19","osis":["Deut.26.17-Deut.26.19"]}],"note":null},{"text":"And on the other part, Man promised to perform entire and perfect Obedience to all God’s holy Commands in that Covenant, by that strength wherewith God endowed him in his first Creation: by the improvement of which, he might have attained unto Eternal Life without Faith, in the Blood of the Mediator of the New Covenant of Grace; but he sinning against this Covenant, (which consisted in two Roots, (viz.) To love God above all things; And his Neighbour as himself;","proofs":["Matthew 22:37, 40","Romans 2:14–15"],"refs":[{"printed":"Matthew 22:37, 40","osis":["Matt.22.37","Matt.22.40"]},{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"it being the substance of that Law that was afterwards written in two Tables of Stone, and delivered unto Moses upon Mount Sinai) and fell under the just Sentence of Eternal Death,","proofs":["Genesis 3:12–13","Deuteronomy 29:19–21","Ephesians 2:3","Romans 1:20, 32"],"refs":[{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"Deuteronomy 29:19–21","osis":["Deut.29.19-Deut.29.21"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Romans 1:20, 32","osis":["Rom.1.20","Rom.1.32"]}],"note":null},{"text":"which was the punishment that God had appointed for the breach of it. And under this Righteous Judgment of God, Adam and his Natural Posterity, had for ever remained, as the fallen Angels do, had not God of his infinite Grace and Love, provided his Son, to take unto himself our Nature, and so became a fit Mediator between God the Father who was offended, and Man who had offended him","proofs":["Romans 5:12, 18","Ephesians 2:13–14"],"refs":[{"printed":"Romans 5:12, 18","osis":["Rom.5.12","Rom.5.18"]},{"printed":"Ephesians 2:13–14","osis":["Eph.2.13-Eph.2.14"]}],"note":null},{"text":"in breaking his holy Law and Covenant.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"16","leaf":40}]},{"number":14,"title":"Of the Fall of Man, of his Sin, and of the Punishment thereof","paragraphs":[{"id":"14.1","chapter":14,"number":1,"text":"The First Man Adam, in eating voluntarily of the forbidden Fruit, incurred the Curse of God upon himself, and all his Posterity (that come of him by Natural Propagation) viz. Corporal and Spiritual Death, in Body and Soul eternally; but this Covenant was not only made with him, but with his Seed also, which should descend from his Loins by Natural Generation; he standing as a publick Person in the stead of all Mankind. And as St. Paul saith, By him came sin, and death by sin, &c and so deprived himself and all his Posterity, of that Original Righteousness, which God created him in.","segments":[{"text":"The First Man Adam, in eating voluntarily of the forbidden Fruit, incurred the Curse of God upon himself,","proofs":["Romans 5:12, 14"],"refs":[{"printed":"Romans 5:12, 14","osis":["Rom.5.12","Rom.5.14"]}],"note":null},{"text":"and all his Posterity (that come of him by Natural Propagation) viz. Corporal and Spiritual Death, in Body and Soul eternally;","proofs":["Genesis 3:12, 10","Ephesians 2:1, 3"],"refs":[{"printed":"Genesis 3:12, 10","osis":["Gen.3.12","Gen.3.10"]},{"printed":"Ephesians 2:1, 3","osis":["Eph.2.1","Eph.2.3"]}],"note":null},{"text":"but this Covenant was not only made with him, but with his Seed also, which should descend from his Loins by Natural Generation; he standing as a publick Person","proofs":["Romans 5:15–17","Hebrews 7:9–10"],"refs":[{"printed":"Romans 5:15–17","osis":["Rom.5.15-Rom.5.17"]},{"printed":"Hebrews 7:9–10","osis":["Heb.7.9-Heb.7.10"]}],"note":null},{"text":"in the stead of all Mankind. And as St. Paul saith, By him came sin, and death by sin, &c","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"and so deprived himself and all his Posterity, of that Original Righteousness, which God","proofs":["Psalm 51:5","Genesis 6:5","Romans 7:7","James 1:14"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Romans 7:7","osis":["Rom.7.7"]},{"printed":"James 1:14","osis":["Jas.1.14"]}],"note":null},{"text":"created him in.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"17","leaf":41}]},{"number":15,"title":"Of Original (or Birth) Sin","paragraphs":[{"id":"15.1","chapter":15,"number":1,"text":"Original Sin, is the fault and corruption of the Nature of every Man, that naturally descendeth from Adam by natural Generation; by means of which, Man hath not only lost that Original Righteousness, that God created him in, but is naturally inclined to all manner of evil, being conceived in Sin, and brought forth in Iniquity; and (as St. Paul saith) The flesh lusteth against the spirit. And therefore every Man justly deserveth God’s Wrath and Damnation. And this Concupiscence, or indwelling Lust, remaineth even in the Regenerate, that they cannot love, nor obey God perfectly in this Life, according to the tenour of the First Covenant.","segments":[{"text":"Original Sin, is the fault and corruption of the Nature of every Man,","proofs":["Romans 7:21","Genesis 6:5","Titus 1:15","Romans 3:23","Genesis 5:3","Jeremiah 17:9"],"refs":[{"printed":"Romans 7:21","osis":["Rom.7.21"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Romans 3:23","osis":["Rom.3.23"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]},{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]}],"note":null},{"text":"that naturally descendeth from Adam by natural Generation; by means of which, Man hath not only lost that Original Righteousness, that God created him in, but is naturally inclined to all manner of evil, being conceived in Sin, and brought forth in Iniquity;","proofs":["Psalm 51:4–5","Job 14:4"],"refs":[{"printed":"Psalm 51:4–5","osis":["Ps.51.4-Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null},{"text":"and (as St. Paul saith) The flesh lusteth against the spirit.","proofs":["Galatians 5:16–17"],"refs":[{"printed":"Galatians 5:16–17","osis":["Gal.5.16-Gal.5.17"]}],"note":null},{"text":"And therefore every Man justly deserveth God’s Wrath and Damnation.","proofs":["1 Corinthians 15:22","Romans 6:23","Genesis 2:17","John 5:24","Isaiah 64:6","Galatians 3:10"],"refs":[{"printed":"1 Corinthians 15:22","osis":["1Cor.15.22"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"John 5:24","osis":["John.5.24"]},{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"And this Concupiscence, or indwelling Lust, remaineth even in the Regenerate, that they cannot love, nor obey God perfectly in this Life, according to the tenour of the First Covenant.","proofs":["Romans 7:17, 21–22","2:14–15","Galatians 3:21–22","Matthew 12:33"],"refs":[{"printed":"Romans 7:17, 21–22","osis":["Rom.7.17","Rom.7.21-Rom.7.22"]},{"printed":"2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]},{"printed":"Matthew 12:33","osis":["Matt.12.33"]}],"note":null}],"relations":{},"diffs":[],"page":"18","leaf":42}]},{"number":16,"title":"Of the New Covenant of Grace","paragraphs":[{"id":"16.1","chapter":16,"number":1,"text":"The first Covenant being broken by Man’s Disobedience, and by his Sin, he was excluded from the Favour of God, and Eternal Life; in which deplorable condition of his, God being pleased out of his Free-Grace, and Love to faln Man, (in order to his recovery out of this sinful and deplorable Estate) hath freely offered him a Second, or New Covenant of Grace, (which New Covenant of Grace is Jesus Christ) in remission of Sins, through Faith in his Blood, which God hath promised to give to all them that do obey and submit to the conditions of this Covenant, which Covenant of Grace, and Eternal Salvation annexed to it, is freely and fully offered unto all Men, upon the terms of the Gospel, viz. Repentance, and Faith: And the Benefits of this Covenant, by God’s Free-Grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of sins that are past through the forbearance of God, that he might be Just, and the Justifier of him that believeth in Jesus. Therefore we conclude, that a Man is Justified by Faith, without the deeds of the Law: for by Faith we receive that Righteousness that the Law, or the First Covenant, required of the first Adam; which Righteousness Christ hath fulfilled (in our Nature which he took of the Virgin Mary) by his Active Obedience, and is by God’s free Donation, made over to us by Imputation, for he hath made him to us Wisdom, Righteousness, and Sanctification: For as by one Man’s Disobedience, many were made Sinners, so by the Obedience of one (that is Christ) shall many be made Righteous. For Christ hath not only fulfilled the Sanction of the Law, (viz.) to love God with all his Heart, and his Neighbour as himself, but hath also voluntarily suffered the Curse of the Law, being made a Curse for us; that we might receive the Blessing of Abraham, and the Promise of the Spirit through Faith, in his Blood. And now, albeit the Essential Righteousness of Christ, as he is God equal with his Father, be not imputed unto us, nor yet his Personal Righteousness as he was, or is Man (only), yet we believe his Mediatoral Righteousness, as God-Man, is imputed, reckoned, or made over to us, upon the terms of this New-Covenant of Grace; and so being justified by his Grace, we are thereby made Heirs according to the hope of Eternal Life: For (as St. Paul saith) if Righteousness come by the Law, then Christ is dead in vain.","segments":[{"text":"The first Covenant being broken by Man’s Disobedience, and by his Sin, he was excluded from the Favour of God, and Eternal Life; in which deplorable condition of his, God being pleased out of his Free-Grace, and Love to faln Man,","proofs":["Deuteronomy 27:26","Colossians 1:13","2 Corinthians 4:4","John 3:16"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"2 Corinthians 4:4","osis":["2Cor.4.4"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"(in order to his recovery out of this sinful and deplorable Estate) hath freely offered him a Second, or New Covenant of Grace,","proofs":["Jeremiah 31:31–32","Romans 3:23–24","Galatians 3:21–22","Romans 3:31","Hebrews 8:7","Genesis 3:15"],"refs":[{"printed":"Jeremiah 31:31–32","osis":["Jer.31.31-Jer.31.32"]},{"printed":"Romans 3:23–24","osis":["Rom.3.23-Rom.3.24"]},{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]},{"printed":"Romans 3:31","osis":["Rom.3.31"]},{"printed":"Hebrews 8:7","osis":["Heb.8.7"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"(which New Covenant of Grace is Jesus Christ) in remission of Sins, through Faith in his Blood,","proofs":["Luke 24:47","Ephesians 1:7","Psalm 20:3","Acts 10:43"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"Psalm 20:3","osis":["Ps.20.3"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"which God hath promised to give to all them that do obey and submit to the conditions of this Covenant,","proofs":["Acts 3:19","26:18","2:37–38","Mark 1:15","Galatians 3:11, 17"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]},{"printed":"26:18","osis":["Acts.26.18"]},{"printed":"2:37–38","osis":["Acts.2.37-Acts.2.38"]},{"printed":"Mark 1:15","osis":["Mark.1.15"]},{"printed":"Galatians 3:11, 17","osis":["Gal.3.11","Gal.3.17"]}],"note":null},{"text":"which Covenant of Grace, and Eternal Salvation annexed to it, is freely and fully offered unto all Men, upon the terms of the Gospel, viz. Repentance, and Faith: And the Benefits of this Covenant, by God’s Free-Grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a Propitiation through Faith in his Blood,","proofs":["Jeremiah 32:40","Isaiah 42:6","Romans 3:24–26","Acts 10:43","Isaiah 53:11","Romans 5:9","3:20"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]},{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"Romans 5:9","osis":["Rom.5.9"]},{"printed":"3:20","osis":["Rom.3.20"]}],"note":null},{"text":"to declare his Righteousness for the Remission of sins that are past through the forbearance of God, that he might be Just, and the Justifier of him that believeth in Jesus. Therefore we conclude, that a Man is Justified by Faith, without the deeds of the Law:","proofs":["Galatians 3:8","2:16"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"2:16","osis":["Gal.2.16"]}],"note":null},{"text":"for by Faith we receive that Righteousness that the Law, or the First Covenant, required of the first Adam; which Righteousness Christ hath fulfilled (in our Nature which he took of the Virgin Mary) by his Active Obedience,","proofs":["Romans 5:10, 19","10:4","Psalm 40:7–8","Matthew 3"],"refs":[{"printed":"Romans 5:10, 19","osis":["Rom.5.10","Rom.5.19"]},{"printed":"10:4","osis":["Rom.10.4"]},{"printed":"Psalm 40:7–8","osis":["Ps.40.7-Ps.40.8"]},{"printed":"Matthew 3","osis":["Matt.3"]}],"note":null},{"text":"and is by God’s free Donation, made over to us by Imputation,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"for he hath made him to us Wisdom, Righteousness, and Sanctification:","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"For as by one Man’s Disobedience, many were made Sinners, so by the Obedience of one (that is Christ) shall many be made Righteous. For Christ hath not only fulfilled the Sanction of the Law, (viz.) to love God with all his Heart, and his Neighbour as himself, but hath also voluntarily suffered the Curse of the Law, being made a Curse for us;","proofs":["Galatians 3:13","1 Peter 2:24","Isaiah 53:6–8","Philippians 2:7–8"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]},{"printed":"Isaiah 53:6–8","osis":["Isa.53.6-Isa.53.8"]},{"printed":"Philippians 2:7–8","osis":["Phil.2.7-Phil.2.8"]}],"note":null},{"text":"that we might receive the Blessing of Abraham, and the Promise of the Spirit through Faith, in his Blood.","proofs":["Galatians 3:13–14"],"refs":[{"printed":"Galatians 3:13–14","osis":["Gal.3.13-Gal.3.14"]}],"note":null},{"text":"And now, albeit the Essential Righteousness of Christ, as he is God equal with his Father, be not imputed unto us, nor yet his Personal Righteousness as he was, or is Man (only), yet we believe his Mediatoral Righteousness, as God-Man,","proofs":["Hebrews 7:26","Matthew 3:15","Romans 5:18"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]},{"printed":"Matthew 3:15","osis":["Matt.3.15"]},{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"note":null},{"text":"is imputed, reckoned, or made over to us,","proofs":["Galatians 4:6–7","Romans 4:3–4, 23"],"refs":[{"printed":"Galatians 4:6–7","osis":["Gal.4.6-Gal.4.7"]},{"printed":"Romans 4:3–4, 23","osis":["Rom.4.3-Rom.4.4","Rom.4.23"]}],"note":null},{"text":"upon the terms of this New-Covenant of Grace;","proofs":["Romans 3:25, 28"],"refs":[{"printed":"Romans 3:25, 28","osis":["Rom.3.25","Rom.3.28"]}],"note":null},{"text":"and so being justified by his Grace, we are thereby made Heirs according to the hope of Eternal Life:","proofs":["Titus 3:7","1:2"],"refs":[{"printed":"Titus 3:7","osis":["Titus.3.7"]},{"printed":"1:2","osis":["Titus.1.2"]}],"note":null},{"text":"For (as St. Paul saith) if Righteousness come by the Law, then Christ is dead in vain.","proofs":["Galatians 2:21"],"refs":[{"printed":"Galatians 2:21","osis":["Gal.2.21"]}],"note":null}],"relations":{},"diffs":[],"page":"19","leaf":43}]},{"number":17,"title":"Of Christ and his Mediatoral Office","paragraphs":[{"id":"17.1","chapter":17,"number":1,"text":"It pleased God in his Eternal Purpose, to chuse, and ordain the Lord Jesus Christ, his only begotten Son, according to the Covenant made between them both, to be the alone Mediator between God and Man, (viz.) God the Father, who was by Adam’s sin justly offended, and Adam (our common Parent) the person offending. Now in order to reconcile God to Man, and Man to God, who were at distance, Christ Jesus the Second Person in the Trinity, being very God, of the same Substance with his Father, did, when the fulness of Time was come, take unto him Man’s Nature, with all the Essential Properties, and common Infirmities, (Sin only excepted) being made of a Woman, of the Seed of Abraham, and David: And although he came from Adam, and had truly the Nature of Man, (yet not by Adam); and the Person of Christ, took our Nature into union with the Divine Nature, but he did not take the Person of Adam which sinned; therefore we believe he was neither the Covenantee, nor yet the Covenanter, and so by consequence, neither the Creditor, nor the Debtor. And being concerned by this Office or Appointment of the Father to make Peace, it plainly appears, that he is the only fit Mediator between God and Man, who is very God, and very Man; yet one Christ, who was Sanctified, and Anointed with the Holy Spirit above measure, and was Superlatively, and Admirably fitted for, and called unto this Office by his Father, who put all Judgment into his Hand, and Power to execute the same, and he willingly undertook the same; and being made under the Law, did perfectly fulfill or keep it, and underwent the Punishment due to us, which we should have suffered, our sin, and the punishment of it being reckoned, or imputed to him; he being made a Curse for us, and underwent and trod the Wine-press of his Father’s Wrath for us, in dolorous pangs and agony of Soul, and painful sufferings in his Body, was Crucified, Dead, and Buried, or remained in the state of the Dead, yet saw no Corruption, and on the Third Day he arose from the Dead, with the same Body in which he suffered; with which he also Ascended, and there sitteth at the Right Hand of his Father, making Intercession for his Saints; and shall return to judg Men and Angels, at the end of the World: And the same Lord Jesus, by his perfect Obedience to the whole Law, and Sacrifice of himself, which he through the Eternal Spirit offered up unto God the Father, hath fully satisfied the Justice of God, and reconciled him to us; and hath purchased an everlasting Inheritance in the Kingdom of Heaven, for all those that the Father hath given unto him; and now by a continued Act of Intercession in Heaven, doth apply the Benefits he hath purchased unto the Elect. And in this Office of Mediator, he hath the Dignity of Three Offices, (viz.) Priest, Prophet, and King: all which Offices are necessary for the benefit of his Church, and without which we can never be saved. For in respect of our Ignorance, we stand in need of his Prophetical Office; and in respect of our Alienation from God, and imperfect Services, and God’s Wrath and Justice, we stand in need of his Priestly Office, to reconcile God to us, and us to God; and in respect of our bondage to Sin and Satan, and aversness to return to God, we need his Kingly Office, to subdue our Enemies, and deliver us Captives out of the kingdom and power of Sin, and preserve us to his Heavenly Kingdom. And thus (in our Nature) he living the life of the Law, and suffering the penalty due to us, continually presents us at the Throne of Grace; so is a most wonderful and compleat Mediator for his Elect.","segments":[{"text":"It pleased God in his Eternal Purpose, to chuse, and ordain the Lord Jesus Christ, his only begotten Son, according to the Covenant made between them both,","proofs":["Zechariah 6:12–13","Galatians 3:17","Psalm 89:28","105:10"],"refs":[{"printed":"Zechariah 6:12–13","osis":["Zech.6.12-Zech.6.13"]},{"printed":"Galatians 3:17","osis":["Gal.3.17"]},{"printed":"Psalm 89:28","osis":["Ps.89.28"]},{"printed":"105:10","osis":["Ps.105.10"]}],"note":null},{"text":"to be the alone Mediator between God and Man,","proofs":["Galatians 3:19–20","Hebrews 10:15","12:24","1 Timothy 2:5","Job 9:33"],"refs":[{"printed":"Galatians 3:19–20","osis":["Gal.3.19-Gal.3.20"]},{"printed":"Hebrews 10:15","osis":["Heb.10.15"]},{"printed":"12:24","osis":["Heb.12.24"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Job 9:33","osis":["Job.9.33"]}],"note":"Any Days-Man betwixt us, &c."},{"text":"(viz.) God the Father, who was by Adam’s sin justly offended, and Adam (our common Parent) the person offending. Now in order to reconcile God to Man, and Man to God, who were at distance, Christ Jesus the Second Person in the Trinity, being very God, of the same Substance with his Father, did, when the fulness of Time was come, take unto him Man’s Nature, with all the Essential Properties, and common Infirmities, (Sin only excepted) being made of a Woman, of the Seed of Abraham,","proofs":["Galatians 3:16","Genesis 3:15"],"refs":[{"printed":"Galatians 3:16","osis":["Gal.3.16"]},{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"and David:","proofs":["1 Chronicles 17:11"],"refs":[{"printed":"1 Chronicles 17:11","osis":["1Chr.17.11"]}],"note":null},{"text":"And although he came from Adam, and had truly the Nature of Man, (yet not by Adam); and the Person of Christ, took our Nature into union with the Divine Nature, but he did not take the Person of Adam which sinned;","proofs":["Luke 1:35","Hebrews 7:26","Romans 9:5"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null},{"text":"therefore we believe he was neither the Covenantee, nor yet the Covenanter, and so by consequence, neither the Creditor, nor the Debtor. And being concerned by this Office or Appointment of the Father to make Peace,","proofs":["Hebrews 5:5","7:21–22, 26","Ephesians 2:14","Isaiah 42:1, 6"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]},{"printed":"7:21–22, 26","osis":["Heb.7.21-Heb.7.22","Heb.7.26"]},{"printed":"Ephesians 2:14","osis":["Eph.2.14"]},{"printed":"Isaiah 42:1, 6","osis":["Isa.42.1","Isa.42.6"]}],"note":null},{"text":"it plainly appears, that he is the only fit Mediator between God and Man,","proofs":["1 Peter 1:19–20","Hebrews 9:15"],"refs":[{"printed":"1 Peter 1:19–20","osis":["1Pet.1.19-1Pet.1.20"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null},{"text":"who is very God, and very Man; yet one Christ, who was Sanctified, and Anointed with the Holy Spirit above measure,","proofs":["Hebrews 1:9","Psalm 45:7","Isaiah 61:1","Colossians 2:3"],"refs":[{"printed":"Hebrews 1:9","osis":["Heb.1.9"]},{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Isaiah 61:1","osis":["Isa.61.1"]},{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"and was Superlatively, and Admirably fitted for, and called unto this Office by his Father,","proofs":["Hebrews 5:5","John 5:22, 27"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]},{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]}],"note":null},{"text":"who put all Judgment into his Hand, and Power to execute the same, and he willingly undertook the same; and being made under the Law, did perfectly fulfill or keep it,","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null},{"text":"and underwent the Punishment due to us, which we should have suffered, our sin, and the punishment of it being reckoned, or imputed to him;","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"he being made a Curse for us,","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"and underwent and trod the Wine-press of his Father’s Wrath for us, in dolorous pangs and agony of Soul, and painful sufferings in his Body,","proofs":["Luke 22:44–45","Isaiah 53:10–12","1 Peter 2:24","Matthew 27:46","26:37–38"],"refs":[{"printed":"Luke 22:44–45","osis":["Luke.22.44-Luke.22.45"]},{"printed":"Isaiah 53:10–12","osis":["Isa.53.10-Isa.53.12"]},{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]},{"printed":"26:37–38","osis":["Matt.26.37-Matt.26.38"]}],"note":null},{"text":"was Crucified, Dead, and Buried, or remained in the state of the Dead, yet saw no Corruption,","proofs":["Acts 13:28–30, 34"],"refs":[{"printed":"Acts 13:28–30, 34","osis":["Acts.13.28-Acts.13.30","Acts.13.34"]}],"note":null},{"text":"and on the Third Day he arose from the Dead,","proofs":["Luke 24:7"],"refs":[{"printed":"Luke 24:7","osis":["Luke.24.7"]}],"note":null},{"text":"with the same Body in which he suffered;","proofs":["John 20:25, 27"],"refs":[{"printed":"John 20:25, 27","osis":["John.20.25","John.20.27"]}],"note":null},{"text":"with which he also Ascended, and there sitteth at the Right Hand of his Father, making Intercession for his Saints;","proofs":["Acts 1:9–11","Mark 16:19","Romans 8:34"],"refs":[{"printed":"Acts 1:9–11","osis":["Acts.1.9-Acts.1.11"]},{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"and shall return to judg Men and Angels,","proofs":["Matthew 25:31–32, 41"],"refs":[{"printed":"Matthew 25:31–32, 41","osis":["Matt.25.31-Matt.25.32","Matt.25.41"]}],"note":null},{"text":"at the end of the World: And the same Lord Jesus, by his perfect Obedience to the whole Law, and Sacrifice of himself, which he through the Eternal Spirit offered up unto God the Father,","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"hath fully satisfied the Justice of God, and reconciled him to us; and hath purchased an everlasting Inheritance in the Kingdom of Heaven,","proofs":["Hebrews 9:15","Ephesians 2:14–16"],"refs":[{"printed":"Hebrews 9:15","osis":["Heb.9.15"]},{"printed":"Ephesians 2:14–16","osis":["Eph.2.14-Eph.2.16"]}],"note":null},{"text":"for all those that the Father hath given unto him;","proofs":["John 17:2"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]}],"note":null},{"text":"and now by a continued Act of Intercession in Heaven, doth apply the Benefits he hath purchased unto the Elect.","proofs":["1 Peter 1:2–9"],"refs":[{"printed":"1 Peter 1:2–9","osis":["1Pet.1.2-1Pet.1.9"]}],"note":null},{"text":"And in this Office of Mediator, he hath the Dignity of Three Offices, (viz.) Priest,","proofs":["Hebrews 7:17"],"refs":[{"printed":"Hebrews 7:17","osis":["Heb.7.17"]}],"note":null},{"text":"Prophet,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"and King:","proofs":["Psalm 45:5–7"],"refs":[{"printed":"Psalm 45:5–7","osis":["Ps.45.5-Ps.45.7"]}],"note":null},{"text":"all which Offices are necessary for the benefit of his Church, and without which we can never be saved.","proofs":["Acts 4:11–12"],"refs":[{"printed":"Acts 4:11–12","osis":["Acts.4.11-Acts.4.12"]}],"note":null},{"text":"For in respect of our Ignorance, we stand in need of his Prophetical Office; and in respect of our Alienation from God, and imperfect Services, and God’s Wrath and Justice, we stand in need of his Priestly Office, to reconcile God to us, and us to God; and in respect of our bondage to Sin and Satan, and aversness to return to God, we need his Kingly Office, to subdue our Enemies, and deliver us Captives out of the kingdom and power of Sin, and preserve us to his Heavenly Kingdom.","proofs":["2 Timothy 4:18","Colossians 1:13–14"],"refs":[{"printed":"2 Timothy 4:18","osis":["2Tim.4.18"]},{"printed":"Colossians 1:13–14","osis":["Col.1.13-Col.1.14"]}],"note":null},{"text":"And thus (in our Nature) he living the life of the Law, and suffering the penalty due to us, continually presents us at the Throne of Grace;","proofs":["Hebrews 4:14–16"],"refs":[{"printed":"Hebrews 4:14–16","osis":["Heb.4.14-Heb.4.16"]}],"note":null},{"text":"so is a most wonderful and compleat Mediator for his Elect.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"21","leaf":45}]},{"number":18,"title":"Of Christ Dying for all Mankind","paragraphs":[{"id":"18.1","chapter":18,"number":1,"text":"God the Father out of his Royal Bounty, and Fountain of Love, when all Mankind was fallen by Sin, in breaking of the first Covenant of Works made with them in Adam, did chuse Jesus Christ, and sent him into the World to die for Adam, or fallen Man. And God’s Love is manifest to all Mankind, in that he is not willing, as himself has Sworn, and abundantly declared in his Word, that Mankind should perish eternally, but would have all to be Saved, and come to the knowledg of the Truth: And Christ died for all Men, and there is a sufficiency in his Death and Merits for the Sins of the whole World, and hath appointed the Gospel to be preached unto all; and hath sent forth his Spirit to accompany the Word, in order to beget Repentance and Faith: So that if any do Perish, it’s not for want of the means of Grace manifested by Christ to them, but for the non-improvement of the Grace of God, offered freely to them through Christ in the Gospel.","segments":[{"text":"God the Father out of his Royal Bounty, and Fountain of Love, when all Mankind was fallen by Sin, in breaking of the first Covenant of Works made with them in Adam, did chuse Jesus Christ, and sent him into the World to die for Adam, or fallen Man. And God’s Love is manifest to all Mankind, in that he is not willing, as himself has Sworn, and abundantly declared in his Word, that Mankind should perish eternally,","proofs":["Romans 5:8","Matthew 20:28","Romans 8:3","Hebrews 9:15","Ezekiel 18:23","Hebrews 2:9","1 John 2:2","1 Timothy 2:3–6"],"refs":[{"printed":"Romans 5:8","osis":["Rom.5.8"]},{"printed":"Matthew 20:28","osis":["Matt.20.28"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]},{"printed":"Ezekiel 18:23","osis":["Ezek.18.23"]},{"printed":"Hebrews 2:9","osis":["Heb.2.9"]},{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"1 Timothy 2:3–6","osis":["1Tim.2.3-1Tim.2.6"]}],"note":null},{"text":"but would have all to be Saved, and come to the knowledg of the Truth: And Christ died for all Men, and there is a sufficiency in his Death and Merits for the Sins of the whole World,","proofs":["Hebrews 10:12–15"],"refs":[{"printed":"Hebrews 10:12–15","osis":["Heb.10.12-Heb.10.15"]}],"note":null},{"text":"and hath appointed the Gospel to be preached unto all;","proofs":["Mark 16:16","Titus 2:11–12"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]}],"note":null},{"text":"and hath sent forth his Spirit to accompany the Word, in order to beget Repentance and Faith:","proofs":["1 Thessalonians 1:5–7"],"refs":[{"printed":"1 Thessalonians 1:5–7","osis":["1Thess.1.5-1Thess.1.7"]}],"note":null},{"text":"So that if any do Perish, it’s not for want of the means of Grace manifested by Christ to them, but for the non-improvement of the Grace of God, offered freely to them through Christ in the Gospel.","proofs":["John 5:39–40","Matthew 23:37–38","24:12","Acts 13:46, 48"],"refs":[{"printed":"John 5:39–40","osis":["John.5.39-John.5.40"]},{"printed":"Matthew 23:37–38","osis":["Matt.23.37-Matt.23.38"]},{"printed":"24:12","osis":["Matt.24.12"]},{"printed":"Acts 13:46, 48","osis":["Acts.13.46","Acts.13.48"]}],"note":null}],"relations":{},"diffs":[],"page":"25","leaf":49}]},{"number":19,"title":"Of the Agreement between the Old and New Testaments","paragraphs":[{"id":"19.1","chapter":19,"number":1,"text":"The Gospel, or New Covenant, was held forth, or preached to the Fathers, from Adam to Christ’s coming in the Flesh, though it was revealed by sundry Degrees, and in divers Manners, in Types and Shadows, darkly; yet it was the same Gospel, the same Christ, the same Faith (for kind), and the very same Covenant, that they were justified and saved by, before Christ took Flesh of the Virgin, that we have now, and is to continue to the end of the World. For as the Church of the Jews in their Gospel Types had a Priest, and an Altar, and a Lamb, and a Fire, and without all these no Sacrifice could, or was accepted of God, then nor now, without Faith in the Antitype Christ, whose Humane Nature is the true Lamb, the Union of Natures, the High Priest, the Divine Nature, the Altar, and the Holy Ghost, the Heavenly Fire. And again, the Blood shed upon the Brazen Altar, may be applied to our Justification, and the sprinkling of it upon the Incense Altar, may be applied to the Work of Sanctification by Christ’s Spirit, sprinkling his Blood upon us. And the Blood that was carried within the Vail, into the most Holy Place, is applied to our Glorification in Heaven. And as they had in their Church the Ark, a Figure of Christ’s Presence; so have we the Promise of his Presence to the end of the World. And as they had the Tables of the Old Covenant, or Law, in the Ark; so have we the Law fulfilled by Christ; and meeting God in Christ, it’s handed forth by Christ now to us, as the only Rule of our Sanctification, and Obedience, through his Grace. And as they had the Manna to nourish them in the Wilderness to Canaan; so have we the Sacraments to nourish us in the Church, and in our Wilderness-condition, till we come to Heaven. And as they had the Rod that Corrected them; so have we the Church-Censures now to Correct us, when we offend his Law. And their Burnt-offering may be applied to Christ, killing of Original Sin in us, and their Sin-offering may be applied to Christ killing, or taking away our Actual Sins; and their Peace-offering may be applied to our Reconciliation with God in Christ by his Spirit; and so all the rest of those Gospel-Antitypes may be applied. And thus the Old and New Testaments, like the Faces of the Cherubims, look one toward another, and hold forth one and the self-same Gospel-Salvation to them and us.","segments":[{"text":"The Gospel, or New Covenant, was held forth, or preached to the Fathers, from Adam to Christ’s coming in the Flesh,","proofs":["Galatians 3:8","Genesis 12:3","Hebrews 4:2–3"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]},{"printed":"Genesis 12:3","osis":["Gen.12.3"]},{"printed":"Hebrews 4:2–3","osis":["Heb.4.2-Heb.4.3"]}],"note":null},{"text":"though it was revealed by sundry Degrees, and in divers Manners,","proofs":["Hebrews 1:1–2"],"refs":[{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]}],"note":null},{"text":"in Types and Shadows, darkly;","proofs":["Hebrews 10:1"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]}],"note":null},{"text":"yet it was the same Gospel, the same Christ, the same Faith (for kind), and the very same Covenant, that they were justified and saved by, before Christ took Flesh of the Virgin, that we have now, and is to continue to the end of the World.","proofs":["Hebrews 9","10","11"],"refs":[{"printed":"Hebrews 9","osis":["Heb.9"]},{"printed":"10","osis":["Heb.10"]},{"printed":"11","osis":["Heb.11"]}],"note":null},{"text":"For as the Church of the Jews in their Gospel Types had a Priest, and an Altar, and a Lamb, and a Fire, and without all these no Sacrifice could, or was accepted of God, then nor now, without Faith in the Antitype Christ, whose Humane Nature is the true Lamb, the Union of Natures, the High Priest, the Divine Nature, the Altar, and the Holy Ghost, the Heavenly Fire.","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"And again, the Blood shed upon the Brazen Altar, may be applied to our Justification, and the sprinkling of it upon the Incense Altar, may be applied to the Work of Sanctification by Christ’s","proofs":["Ephesians 5:2"],"refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null},{"text":"Spirit, sprinkling his Blood upon us.","proofs":["1 Peter 1:2"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]}],"note":null},{"text":"And the Blood that was carried within the Vail, into the most Holy Place, is applied to our Glorification in Heaven.","proofs":["Hebrews 9:7–9, 12, 24"],"refs":[{"printed":"Hebrews 9:7–9, 12, 24","osis":["Heb.9.7-Heb.9.9","Heb.9.12","Heb.9.24"]}],"note":null},{"text":"And as they had in their Church the Ark, a Figure of Christ’s Presence; so have we the Promise of his Presence to the end of the World.","proofs":["Matthew 18:20","28:19–20"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]},{"printed":"28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"And as they had the Tables of the Old Covenant, or Law, in the Ark; so have we the Law fulfilled by Christ;","proofs":["Romans 3:31","8:3–4","10:4"],"refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]},{"printed":"8:3–4","osis":["Rom.8.3-Rom.8.4"]},{"printed":"10:4","osis":["Rom.10.4"]}],"note":null},{"text":"and meeting God in Christ, it’s handed forth by Christ now to us,","proofs":["1 John 2:6–8","James 4:12","John 16:14–15"],"refs":[{"printed":"1 John 2:6–8","osis":["1John.2.6-1John.2.8"]},{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"John 16:14–15","osis":["John.16.14-John.16.15"]}],"note":null},{"text":"as the only Rule of our Sanctification, and Obedience, through his Grace. And as they had the Manna to nourish them in the Wilderness to Canaan; so have we the Sacraments to nourish us in the Church, and in our Wilderness-condition, till we come to Heaven. And as they had the Rod that Corrected them; so have we the Church-Censures now to Correct us,","proofs":["1 Corinthians 4:19–21"],"refs":[{"printed":"1 Corinthians 4:19–21","osis":["1Cor.4.19-1Cor.4.21"]}],"note":null},{"text":"when we offend his Law. And their Burnt-offering may be applied to Christ, killing of Original Sin in us, and their Sin-offering may be applied to Christ killing, or taking away our Actual Sins; and their Peace-offering may be applied to our Reconciliation with God in Christ by his Spirit; and so all the rest of those Gospel-Antitypes may be applied. And thus the Old and New Testaments, like the Faces of the Cherubims, look one toward another, and hold forth one and the self-same Gospel-Salvation to them and us.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"26","leaf":50}]},{"number":20,"title":"Of Free-will in Man","paragraphs":[{"id":"20.1","chapter":20,"number":1,"text":"God hath indued the Will of Man with that natural liberty and power, of acting upon Choice, that it is neither forced, nor by any necessity of Nature determined, to do Good or Evil: But Man in the state of Innocency, had such power and liberty of Will, to chuse and perform that which was acceptable and well pleasing to God, according to the requirement of the First Covenant; but he falling from this state of Innocency, wholly lost all ability, or liberty of Will, to any Spiritual Good, for his eternal Salvation, his Will being now in bondage under Sin and Satan; and therefore not able of his own strength to Convert himself, nor prepare himself thereunto, without God’s Grace taketh away the enmity out of his Will, and by his special Grace, freeth him from his natural Bondage under Sin, enabling him to will freely and sincerely, that which is spiritually good, according to the tenure of the new Covenant of Grace in Christ, though not perfectly according to the tenure of the First Covenant; which perfection of Will is only attainable in the state of Glory, after the Redemption, or Resurrection of our Fleshly Bodies.","segments":[{"text":"God hath indued the Will of Man with that natural liberty and power, of acting upon Choice, that it is neither forced, nor by any necessity of Nature determined, to do Good or Evil:","proofs":["Matthew 17:12"],"refs":[{"printed":"Matthew 17:12","osis":["Matt.17.12"]}],"note":null},{"text":"But Man in the state of Innocency, had such power and liberty of Will, to chuse and perform that which was acceptable and well pleasing to God, according to the requirement of the First Covenant;","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"but he falling from this state of Innocency, wholly lost all ability, or liberty of Will, to any Spiritual Good, for his eternal Salvation,","proofs":["Romans 5:6","8:7–8"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7–8","osis":["Rom.8.7-Rom.8.8"]}],"note":null},{"text":"his Will being now in bondage under Sin and Satan;","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"and therefore not able of his own strength to Convert himself, nor prepare himself thereunto, without God’s Grace taketh away the enmity out of his Will, and by his special Grace, freeth him from his natural Bondage under Sin, enabling him to will freely and sincerely, that which is spiritually good,","proofs":["Ephesians 2:8–10","Philippians 2:13"],"refs":[{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"according to the tenure of the new Covenant of Grace in Christ, though not perfectly according to the tenure of the First Covenant;","proofs":["Romans 7:14–16"],"refs":[{"printed":"Romans 7:14–16","osis":["Rom.7.14-Rom.7.16"]}],"note":null},{"text":"which perfection of Will is only attainable in the state of Glory, after the Redemption, or Resurrection of our Fleshly Bodies.","proofs":["Romans 8:23","Ephesians 4:13"],"refs":[{"printed":"Romans 8:23","osis":["Rom.8.23"]},{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"relations":{},"diffs":[],"page":"28","leaf":52}]},{"number":21,"title":"Of Vocation and Effectual Calling","paragraphs":[{"id":"21.1","chapter":21,"number":1,"text":"Vocation, or Calling, General, or Common, is, when God by the means of his Word and Spirit, freely of his own Grace and Goodness, doth ministerially acquaint Mankind with his gracious good purpose of Salvation, by Jesus Christ; inviting and woing them to come to him, and to accept of Christ revealing unto them the Gospel-Covenant; and those that with Cordial Hearts do improve this common Grace, he in time worketh unfained Faith, and sincere Repentance in them; and by his Grace they come to accept of Christ, as their only Lord and Saviour, with their whole Heart; and God becomes their Father in Christ, and they being then effectually called, are by Faith united to Jesus Christ by Grace unto Salvation.","segments":[{"text":"Vocation, or Calling, General, or Common, is, when God by the means of his Word and Spirit, freely of his own Grace and Goodness, doth ministerially acquaint Mankind with his gracious good purpose of Salvation, by Jesus Christ; inviting and woing them to come to him,","proofs":["Matthew 11:28"],"refs":[{"printed":"Matthew 11:28","osis":["Matt.11.28"]}],"note":null},{"text":"and to accept of Christ revealing unto them the Gospel-Covenant;","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null},{"text":"and those that with Cordial Hearts do improve this common Grace,","proofs":["Romans 16:25–26","Titus 2:11"],"refs":[{"printed":"Romans 16:25–26","osis":["Rom.16.25-Rom.16.26"]},{"printed":"Titus 2:11","osis":["Titus.2.11"]}],"note":null},{"text":"he in time worketh unfained Faith, and sincere Repentance in them;","proofs":["Acts 5:31","11:18"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]},{"printed":"11:18","osis":["Acts.11.18"]}],"note":null},{"text":"and by his Grace they come to accept of Christ, as their only Lord and Saviour, with their whole Heart; and God becomes their Father in Christ, and they being then effectually called,","proofs":["Romans 8:28, 30","11:5, 7","Ephesians 1:11, 17–19"],"refs":[{"printed":"Romans 8:28, 30","osis":["Rom.8.28","Rom.8.30"]},{"printed":"11:5, 7","osis":["Rom.11.5","Rom.11.7"]},{"printed":"Ephesians 1:11, 17–19","osis":["Eph.1.11","Eph.1.17-Eph.1.19"]}],"note":null},{"text":"are by Faith united to Jesus Christ by Grace unto Salvation.","proofs":["Romans 5:1","Ephesians 2:8","Romans 4:16"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"Romans 4:16","osis":["Rom.4.16"]}],"note":null}],"relations":{},"diffs":[],"page":"29","leaf":53}]},{"number":22,"title":"Of Angelical Repentance","paragraphs":[{"id":"22.1","chapter":22,"number":1,"text":"Unfained Repentance, is an inward and true sorrow of heart for Sin, with sincere confession of the same to God, especially that we have offended so gracious a God, and so loving a Father; together with a settled purpose of Heart, and a careful endeavour to leave all our sins and to live a more holy and sanctified Life, according to all God’s Commands. Or it is a turning, or change of the whole Man to God, with endeavour through his Grace, to mortifie the indwelling Lust, or Corruptions, and obtain a great reformation both in the outward and inward Man, according to the Will of God; and this Repentance, for the nature of it, must be continued throughout the whole course of our Lives, as is wrought in us by the Spirit of God, by the Ministry of the Law and Gospel, in order to our obedience to Christ, or being Baptized in his Name, but this Repentance unto Life is not wrought without Faith in the Soul; for by Faith we receive that Grace that perfects, or carrieth on the Work of Repentance in the Soul from first to last.","segments":[{"text":"Unfained Repentance, is an inward and true sorrow of heart for Sin,","proofs":["Titus 2:3–5","Acts 2:37–38","2 Corinthians 7:10–11","Acts 17:30"],"refs":[{"printed":"Titus 2:3–5","osis":["Titus.2.3-Titus.2.5"]},{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]},{"printed":"2 Corinthians 7:10–11","osis":["2Cor.7.10-2Cor.7.11"]},{"printed":"Acts 17:30","osis":["Acts.17.30"]}],"note":null},{"text":"with sincere confession of the same to God, especially that we have offended so gracious a God, and so loving a Father;","proofs":["Psalm 51:4","Luke 15:17–19"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]},{"printed":"Luke 15:17–19","osis":["Luke.15.17-Luke.15.19"]}],"note":null},{"text":"together with a settled purpose of Heart, and a careful endeavour to leave all our sins and to live a more holy and sanctified Life, according to all God’s Commands.","proofs":["Ezekiel 18:30","Ephesians 2:10"],"refs":[{"printed":"Ezekiel 18:30","osis":["Ezek.18.30"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"Or it is a turning, or change of the whole Man to God, with endeavour through his Grace, to mortifie the indwelling Lust, or Corruptions,","proofs":["Romans 8:13","Ephesians 4:20–32"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"Ephesians 4:20–32","osis":["Eph.4.20-Eph.4.32"]}],"note":null},{"text":"and obtain a great reformation both in the outward and inward Man, according to the Will of God; and this Repentance, for the nature of it, must be continued throughout the whole course of our Lives,","proofs":["John 8:31–32, 35"],"refs":[{"printed":"John 8:31–32, 35","osis":["John.8.31-John.8.32","John.8.35"]}],"note":null},{"text":"as is wrought in us by the Spirit of God, by the Ministry of the Law and Gospel,","proofs":["Romans 8:13","1 Thessalonians 1:5–6"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"1 Thessalonians 1:5–6","osis":["1Thess.1.5-1Thess.1.6"]}],"note":null},{"text":"in order to our obedience to Christ, or being Baptized in his Name,","proofs":["Acts 3:19, 26","2:38"],"refs":[{"printed":"Acts 3:19, 26","osis":["Acts.3.19","Acts.3.26"]},{"printed":"2:38","osis":["Acts.2.38"]}],"note":null},{"text":"but this Repentance unto Life is not wrought without Faith in the Soul;","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"for by Faith we receive that Grace that perfects, or carrieth on the Work of Repentance in the Soul from first to last.","proofs":["Galatians 3:26–28"],"refs":[{"printed":"Galatians 3:26–28","osis":["Gal.3.26-Gal.3.28"]}],"note":null}],"relations":{},"diffs":[],"page":"30","leaf":54}]},{"number":23,"title":"Of Justifying, or Saving Faith","paragraphs":[{"id":"23.1","chapter":23,"number":1,"text":"Faith is an Act of the Understanding, giving a firm Assent to the things contained in the Holy Scriptures. But Justifying Faith is a Grace, or Habit, wrought in the Soul, by the Holy Ghost, through preaching the Word of God, whereby we are enabled to believe, not only that the Messias is offered to us, but also to take and receive him as a Lord and Saviour, and wholly and only to rest upon Christ, for Grace and Eternal Salvation.","segments":[{"text":"Faith is an Act of the Understanding,","proofs":["Romans 10:14, 17","Matthew 13:20–21","Acts 24:14"],"refs":[{"printed":"Romans 10:14, 17","osis":["Rom.10.14","Rom.10.17"]},{"printed":"Matthew 13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"giving a firm Assent to the things contained in the Holy Scriptures.","proofs":["Psalm 19:7–10","119:72"],"refs":[{"printed":"Psalm 19:7–10","osis":["Ps.19.7-Ps.19.10"]},{"printed":"119:72","osis":["Ps.119.72"]}],"note":null},{"text":"But Justifying Faith is a Grace, or Habit, wrought in the Soul,","proofs":["2 Peter 1:1","1 John 5:4–5"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]},{"printed":"1 John 5:4–5","osis":["1John.5.4-1John.5.5"]}],"note":null},{"text":"by the Holy Ghost,","proofs":["2 Corinthians 4:13","Ephesians 2:8"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"through preaching the Word of God, whereby we are enabled to believe,","proofs":["Acts 16:31","15:11"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"15:11","osis":["Acts.15.11"]}],"note":null},{"text":"not only that the Messias is offered to us, but also to take and receive him as a Lord and Saviour,","proofs":["2 Peter 1:5, 11","Acts 8:37"],"refs":[{"printed":"2 Peter 1:5, 11","osis":["2Pet.1.5","2Pet.1.11"]},{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"note":null},{"text":"and wholly and only to rest upon Christ, for Grace and Eternal Salvation.","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null}],"relations":{},"diffs":[],"page":"31","leaf":55}]},{"number":24,"title":"Of Justification by Christ","paragraphs":[{"id":"24.1","chapter":24,"number":1,"text":"Justification is a Declarative, or Judicial Sentence of God the Father, whereby he of his infinite Love, and most free Grace, for the alone and Mediateral Righteousness of his own Son, performed in our Nature and stead; which Righteousness of God-Man, the Father imputing to us, and by effectual Faith received and imbraced by us, doth free us by Judicial Sentence from Sin and Death, and accepts us Righteous in Christ our Surety, unto Eternal Life; the Active and Passive Obedience of Christ being the Accomplishment of all that Righteousness and Sufferings the Law, or Justice of God required; and this being perfectly performed by our Mediator, in the very Nature of us Men, and accepted by the Father in our stead, according to that eternal Covenant-Transaction, between the Father and Son. And hereby we have a deliverance from the Guilt and Punishment of all our Sins, and are accounted Righteous before God, at the Throne of Grace, by the alone Righteousness of Christ the Mediator, imputed, or reckoned unto us through Faith; for we believe there are six necessary Causes of Man’s Justification, or Salvation. (Viz.) First, The Efficient Cause of our Justification, is God’s free Grace. Secondly, The Meritorious Cause is the Blood of Christ. Thirdly, The Material Cause is Christ’s Active Obedience. Fourthly, The Imputation of Christ, his Obedience for us, is the Formal Cause. Fifthly, The Instrumental Cause is Faith. Sixthly, God’s Glory and Man’s Salvation, is the final Cause. Now we principally apply the first and last to God the Father, the second and third to Christ the Mediator, the fourth and fifth to the blessed Comforter, the Holy Ghost; hence it is we are Baptized in the Name of the Father, of the Son, and Holy Ghost, and so we worship a Trinity in Unity, and Unity in Trinity.","segments":[{"text":"Justification is a Declarative, or Judicial Sentence of God the Father,","proofs":["Acts 13:38–39","Romans 8:34–35","3:23–25"],"refs":[{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]},{"printed":"Romans 8:34–35","osis":["Rom.8.34-Rom.8.35"]},{"printed":"3:23–25","osis":["Rom.3.23-Rom.3.25"]}],"note":null},{"text":"whereby he of his infinite Love, and most free Grace, for the alone and Mediateral Righteousness of his own Son, performed in our Nature and stead; which Righteousness of God-Man, the Father imputing to us,","proofs":["Romans 4:22–25","1 Corinthians 1:30–31"],"refs":[{"printed":"Romans 4:22–25","osis":["Rom.4.22-Rom.4.25"]},{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]}],"note":null},{"text":"and by effectual Faith received and imbraced by us,","proofs":["2 Thessalonians 1:3–4","Acts 15:9","Galatians 5:6"],"refs":[{"printed":"2 Thessalonians 1:3–4","osis":["2Thess.1.3-2Thess.1.4"]},{"printed":"Acts 15:9","osis":["Acts.15.9"]},{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null},{"text":"doth free us by Judicial Sentence from Sin and Death, and accepts us Righteous in Christ our Surety, unto Eternal Life;","proofs":["Romans 8:1","4:6–8","Galatians 3:13–14","John 5:24","Romans 3:22, 30"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"4:6–8","osis":["Rom.4.6-Rom.4.8"]},{"printed":"Galatians 3:13–14","osis":["Gal.3.13-Gal.3.14"]},{"printed":"John 5:24","osis":["John.5.24"]},{"printed":"Romans 3:22, 30","osis":["Rom.3.22","Rom.3.30"]}],"note":null},{"text":"the Active and Passive Obedience of Christ being the Accomplishment of all that Righteousness and Sufferings the Law, or Justice of God required;","proofs":["Romans 5:19","1 Corinthians 1:30","Ephesians 1:7","Romans 5:9","10:4","Galatians 3:13"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"Romans 5:9","osis":["Rom.5.9"]},{"printed":"10:4","osis":["Rom.10.4"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"and this being perfectly performed by our Mediator, in the very Nature of us Men,","proofs":["Hebrews 2:9–10, 16–17"],"refs":[{"printed":"Hebrews 2:9–10, 16–17","osis":["Heb.2.9-Heb.2.10","Heb.2.16-Heb.2.17"]}],"note":null},{"text":"and accepted by the Father in our stead,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"according to that eternal Covenant-Transaction, between the Father and Son.","proofs":["Isaiah 53:10–12"],"refs":[{"printed":"Isaiah 53:10–12","osis":["Isa.53.10-Isa.53.12"]}],"note":null},{"text":"And hereby we have a deliverance from the Guilt and Punishment of all our Sins, and are accounted Righteous before God, at the Throne of Grace, by the alone Righteousness of Christ the Mediator, imputed, or reckoned unto us through Faith; for we believe there are six necessary Causes of Man’s Justification, or Salvation. (Viz.) First, The Efficient Cause of our Justification, is God’s free Grace.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"Secondly, The Meritorious Cause is the Blood of Christ.","proofs":["Romans 5:9"],"refs":[{"printed":"Romans 5:9","osis":["Rom.5.9"]}],"note":null},{"text":"Thirdly, The Material Cause is Christ’s Active Obedience.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"Fourthly, The Imputation of Christ, his Obedience for us, is the Formal Cause.","proofs":["Romans 4:6"],"refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null},{"text":"Fifthly, The Instrumental Cause is Faith.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Sixthly, God’s Glory and Man’s Salvation, is the final Cause.","proofs":["Ephesians 1:11–12"],"refs":[{"printed":"Ephesians 1:11–12","osis":["Eph.1.11-Eph.1.12"]}],"note":null},{"text":"Now we principally apply the first and last to God the Father, the second and third to Christ the Mediator, the fourth and fifth to the blessed Comforter, the Holy Ghost; hence it is we are Baptized in the Name of the Father, of the Son, and Holy Ghost,","proofs":["Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"and so we worship a Trinity in Unity, and Unity in Trinity.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"relations":{},"diffs":[],"page":"32","leaf":56}]},{"number":25,"title":"Of Reconciliation and Sonship by Christ","paragraphs":[{"id":"25.1","chapter":25,"number":1,"text":"Two Priviledges flow out of our Justification by Faith in Christ, (viz.) Our Reconciliation, and Adoption, or Sonship. Reconciliation is a gracious Priviledge, whereby we that were Enemies, are made Friends; or we that were Enemies, Rebels, and Aliens, are received into Favour, or brought near to God through Faith in Christ Jesus. And Adoption is that power and priviledge to be the Sons of God, through Faith in Christ our Surety, who being the Eternal Son of God, became by Incarnation our Brother, that by him God might bring many Sons unto Glory; according to his Eternal Decree of preserving the Humane Nature of Christ, that it never fell in Adam. And so we are, by Faith according to God’s free Grace, and Christ’s Purchase, or Redemption, and the Holy Spirits application of it to us, made Heirs, and Joint-heirs with Christ our Elder Brother, of the same Kingdom and stupendous and utterable Glory, for ever and ever.","segments":[{"text":"Two Priviledges flow out of our Justification by Faith in Christ, (viz.) Our Reconciliation, and Adoption, or Sonship. Reconciliation is a gracious Priviledge, whereby we that were Enemies, are made Friends; or we that were Enemies, Rebels, and Aliens, are received into Favour, or brought near to God through Faith in Christ Jesus.","proofs":["Romans 5:8–10","Ephesians 2:12–18"],"refs":[{"printed":"Romans 5:8–10","osis":["Rom.5.8-Rom.5.10"]},{"printed":"Ephesians 2:12–18","osis":["Eph.2.12-Eph.2.18"]}],"note":null},{"text":"And Adoption is that power and priviledge to be the Sons of God, through Faith in Christ our Surety,","proofs":["Ephesians 1:5","Galatians 4:4–6","Romans 8:16–17"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–6","osis":["Gal.4.4-Gal.4.6"]},{"printed":"Romans 8:16–17","osis":["Rom.8.16-Rom.8.17"]}],"note":null},{"text":"who being the Eternal Son of God, became by Incarnation our Brother,","proofs":["Hebrews 2:11–12, 14, 17"],"refs":[{"printed":"Hebrews 2:11–12, 14, 17","osis":["Heb.2.11-Heb.2.12","Heb.2.14","Heb.2.17"]}],"note":null},{"text":"that by him God might bring many Sons unto Glory;","proofs":["Hebrews 2:10"],"refs":[{"printed":"Hebrews 2:10","osis":["Heb.2.10"]}],"note":null},{"text":"according to his Eternal Decree of preserving the Humane Nature of Christ, that it never fell in Adam.","proofs":["Hebrews 4:15","Matthew 1:18","Hebrews 7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"Matthew 1:18","osis":["Matt.1.18"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"And so we are, by Faith according to God’s free Grace, and Christ’s Purchase, or Redemption, and the Holy Spirits application of it to us, made Heirs, and Joint-heirs with Christ our Elder Brother,","proofs":["Romans 8:16–17"],"refs":[{"printed":"Romans 8:16–17","osis":["Rom.8.16-Rom.8.17"]}],"note":null},{"text":"of the same Kingdom and stupendous and utterable Glory, for ever and ever.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"34","leaf":58}]},{"number":26,"title":"Of Sanctification, and good Works","paragraphs":[{"id":"26.1","chapter":26,"number":1,"text":"Those that are United unto Christ by Effectual Faith, are Regenerated, and have a new Heart and Spirit created in them, through the virtue of Christ his Death, Resurrection, and Intercession, and by the Efficacy of the Holy Spirit, received by Faith; and are Sanctified by the Word and Spirit of Truth dwelling in them, by destroying, or pulling down the strong Holds, or Dominion of Sin and Lust, and more and more quickened and strengthened in all saving Graces, in the practice of Holiness; without which no Man shall see the Lord. And this Sanctification is throughout the whole Man though unperfect in this Life, there abiding still in the best Saints, some remnants of Corruption, which occasions a continual War in the Soul; the Flesh lusting against the Spirit, and the Spirit against the Flesh. Yet through the continual supply of strength from Christ, which flows from him to Believers by means of the Covenant of Grace, or Hypostatical Union with our Nature, the Regenerate part doth overcome, pressing after a Heavenly Life, in Evangelical obedience to all the Commands that Christ, their King and Lawgiver, hath commanded them in his Word, or holy Scriptures, which are the only Rule, and square of our Sanctification and Obedience in all good Works, and Piety. And sith our only assistance to do good Works (such as God hath commanded) is of God, who worketh in us both to will and to do, we have no cause to boast, nor ground to conclude, we merit any thing thereby, we receiving all of free and undeserved Grace, and when we have done the most, yet we are unprofitable Servants, and do abundantly fall short; and the best Duties that we can now perform, will not abide the Judgment of God: Neither do any good Works whatsoever, that are done by Unregenerate Men, or without Faith in, and Love to Christ, please God, or are accepted of him. Yet good Works are of great advantage, being done in Faith, and Love, and wrought by the Holy Spirit, and are to be done by us, to shew our thankfulness to God, for the Grace of the New Covenant by Christ, and to fit us more and more for Glory: And in this sence, the Ten Commandments, as handed forth by Christ the Mediator, are a Rule of Life to a Believer, and shew us our Duty to God and Man, as also our need of the Grace of God, and Merit of Christ.","segments":[{"text":"Those that are United unto Christ by Effectual Faith, are Regenerated, and have a new Heart and Spirit created in them,","proofs":["Ezekiel 36:26","Ephesians 4:24","2 Corinthians 5:17","1 John 3:9"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]},{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]},{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"through the virtue of Christ his Death, Resurrection, and Intercession,","proofs":["Titus 3:5","1 Corinthians 4:15"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"1 Corinthians 4:15","osis":["1Cor.4.15"]}],"note":null},{"text":"and by the Efficacy of the Holy Spirit, received by Faith;","proofs":["2 Corinthians 3:18","2 Timothy 2:20","Psalm 110:3"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"2 Timothy 2:20","osis":["2Tim.2.20"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"and are Sanctified by the Word and Spirit of Truth dwelling in them, by destroying, or pulling down the strong Holds, or Dominion of Sin and Lust,","proofs":["2 Corinthians 10:4–5","5:17"],"refs":[{"printed":"2 Corinthians 10:4–5","osis":["2Cor.10.4-2Cor.10.5"]},{"printed":"5:17","osis":["2Cor.5.17"]}],"note":null},{"text":"and more and more quickened and strengthened in all saving Graces, in the practice of Holiness;","proofs":["John 17:17","16:14–15"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]},{"printed":"16:14–15","osis":["John.16.14-John.16.15"]}],"note":null},{"text":"without which no Man shall see the Lord.","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null},{"text":"And this Sanctification is throughout the whole Man though unperfect in this Life, there abiding still in the best Saints, some remnants of Corruption,","proofs":["Romans 7:20","Galatians 5:16–17"],"refs":[{"printed":"Romans 7:20","osis":["Rom.7.20"]},{"printed":"Galatians 5:16–17","osis":["Gal.5.16-Gal.5.17"]}],"note":null},{"text":"which occasions a continual War in the Soul; the Flesh lusting against the Spirit, and the Spirit against the Flesh. Yet through the continual supply of strength from Christ, which flows from him to Believers by means of the Covenant of Grace,","proofs":["1 John 3:8","2:20"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"2:20","osis":["1John.2.20"]}],"note":null},{"text":"or Hypostatical Union with our Nature, the Regenerate part doth overcome, pressing after a Heavenly Life, in Evangelical obedience to all the Commands that Christ, their King and Lawgiver, hath commanded them in his Word, or holy Scriptures,","proofs":["Romans 6:14","Ephesians 4:15","2 Corinthians 3:18","7:1","Psalm 112:1","119:48","John 15:4, 6"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Ephesians 4:15","osis":["Eph.4.15"]},{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"7:1","osis":["2Cor.7.1"]},{"printed":"Psalm 112:1","osis":["Ps.112.1"]},{"printed":"119:48","osis":["Ps.119.48"]},{"printed":"John 15:4, 6","osis":["John.15.4","John.15.6"]}],"note":null},{"text":"which are the only Rule, and square of our Sanctification and Obedience in all good Works, and Piety. And sith our only assistance to do good Works (such as God hath commanded) is of God, who worketh in us both to will and to do,","proofs":["Isaiah 43:13","26:12","Philippians 2:13","2 Corinthians 3:5"],"refs":[{"printed":"Isaiah 43:13","osis":["Isa.43.13"]},{"printed":"26:12","osis":["Isa.26.12"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"we have no cause to boast, nor ground to conclude, we merit any thing thereby, we receiving all of free and undeserved Grace, and when we have done the most, yet we are unprofitable Servants, and do abundantly fall short; and the best Duties that we can now perform, will not abide the Judgment of God:","proofs":["Job 9:2–3, 20","25:4","Galatians 2:16","James 2:9–10","3:2"],"refs":[{"printed":"Job 9:2–3, 20","osis":["Job.9.2-Job.9.3","Job.9.20"]},{"printed":"25:4","osis":["Job.25.4"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"James 2:9–10","osis":["Jas.2.9-Jas.2.10"]},{"printed":"3:2","osis":["Jas.3.2"]}],"note":null},{"text":"Neither do any good Works whatsoever, that are done by Unregenerate Men, or without Faith in, and Love to Christ, please God, or are accepted of him.","proofs":["Hebrews 11:6","Isaiah 64:6","Proverbs 8:17","1 Corinthians 16:22"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]},{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Proverbs 8:17","osis":["Prov.8.17"]},{"printed":"1 Corinthians 16:22","osis":["1Cor.16.22"]}],"note":null},{"text":"Yet good Works are of great advantage, being done in Faith, and Love, and wrought by the Holy Spirit,","proofs":["James 1:18–19, 22","Galatians 5:22–23","John 4:14","5:25"],"refs":[{"printed":"James 1:18–19, 22","osis":["Jas.1.18-Jas.1.19","Jas.1.22"]},{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]},{"printed":"John 4:14","osis":["John.4.14"]},{"printed":"5:25","osis":["John.5.25"]}],"note":null},{"text":"and are to be done by us, to shew our thankfulness to God, for the Grace of the New Covenant by Christ, and to fit us more and more for Glory:","proofs":["Galatians 5:6","1 Corinthians 6:9–11, 19–20","Hebrews 12:28–29","1 Corinthians 13:2–3","Psalm 50:14"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]},{"printed":"1 Corinthians 6:9–11, 19–20","osis":["1Cor.6.9-1Cor.6.11","1Cor.6.19-1Cor.6.20"]},{"printed":"Hebrews 12:28–29","osis":["Heb.12.28-Heb.12.29"]},{"printed":"1 Corinthians 13:2–3","osis":["1Cor.13.2-1Cor.13.3"]},{"printed":"Psalm 50:14","osis":["Ps.50.14"]}],"note":null},{"text":"And in this sence, the Ten Commandments, as handed forth by Christ the Mediator, are a Rule of Life to a Believer, and shew us our Duty to God and Man, as also our need of the Grace of God, and Merit of Christ.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"35","leaf":59}]},{"number":27,"title":"Of Baptism, and the Lord’s Supper","paragraphs":[{"id":"27.1","chapter":27,"number":1,"text":"These two Sacraments, (viz.) Baptism, and the Lord’s Supper, are Ordinances of Positive, Soveraign, and holy Institution, appointed by the Lord Jesus Christ, the only Lawgiver, to be continued in his Church to the end of the World; and to be Administred by those only who are rightly qualified, and thereunto called, according to the Command of Christ, in Mat. 28. 19.","segments":[{"text":"These two Sacraments, (viz.) Baptism, and the Lord’s Supper, are Ordinances of Positive, Soveraign, and holy Institution, appointed by the Lord Jesus Christ, the only Lawgiver, to be continued in his Church to the end of the","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"World; and to be Administred by those only who are rightly qualified, and thereunto called, according to the Command of Christ,","proofs":["1 Corinthians 4:1"],"refs":[{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null},{"text":"in Mat. 28. 19.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"37","leaf":61}]},{"number":28,"title":"Of the right Subject and Administration of Holy Baptism","paragraphs":[{"id":"28.1","chapter":28,"number":1,"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ to be unto the Party Baptized, or Dipped, a Sign of our entrance into the Covenant of Grace, and ingrafting into Christ, and into the Body of Christ, which is his Church: And of Remission of Sin in the Blood of Christ, and of our Fellowship with Christ, in his Death and Resurrection, and of our living, or rising to newness of Life. And orderly none ought to be admitted into the Visible Church of Christ, without being first Baptized; and those which do really profess Repentance towards God, and Faith in, and obedience to our Lord Jesus Christ, are the only proper Subjects of this Ordinance; according to our Lord’s holy Institution, and Primitive Practice; and ought by the Minister, or Administrator, to be done in a solemn manner, in the Name of the Father, Son, and Holy Ghost, by Immersion or Dipping of the Person in the Element of Water; this being necessary to the due Administration of this holy Sacrament, as holy Scripture sheweth, and the first and best Antiquity witnesseth for some Centuries of Years. But the Popish Doctrine which they teach and believe, that those Infants that die without Baptism, or have it not actually, or in desire, are not, nor cannot be saved, we do not believe. Nor yet their practice of admitting Persons only upon an Implicite Faith of the Church; nor their Superstitious and Popish Ceremonies of Salt, and Spittle, and Breathing on the Face of the party Baptized; together with their Chrisoms, and hallowed Lights. Neither do we believe, that Infants dying in Infancy without Baptism, go to Purgatory, or Limbus Infantum, as they erroneously teach. Nor do we believe, that the Pope of Rome, or any other Persons whomsoever, have power to alter, or change, this Ordinance of Christ, as they have done by these Superstitious, and such like Idolatrous Inventions and Practices of the Romish Church. All which Superstitions of theirs, are contrary to Christ’s Institution, or the Apostles Practice of holy Baptism.","segments":[{"text":"Baptism is an Ordinance of the New Testament, ordained by Jesus Christ to be unto the Party Baptized, or Dipped, a Sign of our entrance into the Covenant of Grace, and ingrafting into Christ, and into the Body of Christ, which is his Church:","proofs":["Romans 6:3–5","1 Corinthians 12:13","Galatians 3:27","Mark 16:16"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"And of Remission of Sin in the Blood of Christ,","proofs":["Matthew 3:11","Acts 2:38"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"and of our Fellowship with Christ, in his Death and Resurrection, and of our living, or rising to newness of Life.","proofs":["Romans 6:1–8"],"refs":[{"printed":"Romans 6:1–8","osis":["Rom.6.1-Rom.6.8"]}],"note":null},{"text":"And orderly none ought to be admitted into the Visible Church of Christ, without being first","proofs":["Matthew 28:19","Acts 8:37","Matthew 3:6","Hebrews 6:1–2"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 8:37","osis":["Acts.8.37"]},{"printed":"Matthew 3:6","osis":["Matt.3.6"]},{"printed":"Hebrews 6:1–2","osis":["Heb.6.1-Heb.6.2"]}],"note":null},{"text":"Baptized;","proofs":["Acts 2:37–38","8:35–39"],"refs":[{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]},{"printed":"8:35–39","osis":["Acts.8.35-Acts.8.39"]}],"note":null},{"text":"and those which do really profess Repentance towards God, and Faith in, and obedience to our Lord Jesus Christ, are the only proper Subjects of this Ordinance; according to our Lord’s holy Institution, and Primitive Practice; and ought by the Minister, or Administrator, to be done in a solemn manner, in the Name of the Father, Son, and Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"by Immersion or Dipping of the Person in the Element of Water;","proofs":["John 1:2, 8, 31","3:22–23","Mark 1:9–10"],"refs":[{"printed":"John 1:2, 8, 31","osis":["John.1.2","John.1.8","John.1.31"]},{"printed":"3:22–23","osis":["John.3.22-John.3.23"]},{"printed":"Mark 1:9–10","osis":["Mark.1.9-Mark.1.10"]}],"note":null},{"text":"this being necessary to the due Administration of this holy Sacrament, as holy Scripture sheweth, and the first and best Antiquity witnesseth for some Centuries of Years.","proofs":[],"refs":[],"note":"See Mr. H. Dan. his Treatise of Baptism."},{"text":"But the Popish Doctrine which they teach and believe, that those Infants that die without Baptism, or have it not actually, or in desire, are not, nor cannot be saved, we do not believe. Nor yet their practice of admitting Persons only upon an Implicite Faith of the Church; nor their Superstitious and Popish Ceremonies of Salt, and Spittle, and Breathing on the Face of the party Baptized; together with their Chrisoms, and hallowed Lights.","proofs":[],"refs":[],"note":"See the Popish Catechism. p. 184, 185, 186, &c."},{"text":"Neither do we believe, that Infants dying in Infancy without Baptism, go to Purgatory, or Limbus Infantum, as they erroneously teach. Nor do we believe, that the Pope of Rome, or any other Persons whomsoever, have power to alter, or change, this Ordinance of Christ, as they have done by these Superstitious, and such like Idolatrous Inventions and Practices of the Romish Church. All which Superstitions of theirs, are contrary to Christ’s Institution, or the Apostles Practice of holy Baptism.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"38","leaf":62}]},{"number":29,"title":"Of the Invisible Catholick Church of Christ","paragraphs":[{"id":"29.1","chapter":29,"number":1,"text":"There is one holy Catholick Church, consisting of, or made up of the whole number of the Elect; that have been, are, or shall be gathered, in one Body under Christ, the only Head thereof: Which Church is gathered by Special Grace, and the Powerful and Internal Work of the Spirit; and are effectually united unto Christ their Head, and can never fall away.","segments":[{"text":"There is one holy Catholick Church, consisting of, or made up of the whole number of the Elect; that have been, are, or shall be gathered, in one Body under Christ,","proofs":["Hebrews 12:22–23","Revelation 14:1–5"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]},{"printed":"Revelation 14:1–5","osis":["Rev.14.1-Rev.14.5"]}],"note":null},{"text":"the only Head thereof:","proofs":["Colossians 1:18","Ephesians 1:10, 22","5:23, 26–27","John 10:16"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:10, 22","osis":["Eph.1.10","Eph.1.22"]},{"printed":"5:23, 26–27","osis":["Eph.5.23","Eph.5.26-Eph.5.27"]},{"printed":"John 10:16","osis":["John.10.16"]}],"note":null},{"text":"Which Church is gathered by Special Grace, and the Powerful and Internal Work of the Spirit; and are effectually united unto Christ their Head, and can never fall away.","proofs":["Galatians 3:28","Psalm 72:17","102:28","Revelation 13:8"],"refs":[{"printed":"Galatians 3:28","osis":["Gal.3.28"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"102:28","osis":["Ps.102.28"]},{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"relations":{},"diffs":[],"page":"40","leaf":64}]},{"number":30,"title":"Of the Catholick Church as Visible","paragraphs":[{"id":"30.1","chapter":30,"number":1,"text":"Nevertheless, we believe the Visible Church of Christ on Earth, is made up of several distinct Congregations, which make up that one Catholick Church, or Mystical Body of Christ. And the Marks by which She is known to be the true Spouse of Christ, are these, viz. Where the Word of God is rightly Preached, and the Sacraments truly Administred, according to Christ’s Institution, and the Practice of the Primitive Church; having Discipline and Government duly Executed by Ministers or Pastours of God’s Appointing, and the Churches Election, that is a true constituted Church: to which Church (and not elsewhere) all Persons that seek for Eternal Life, should gladly joyn themselves. And although there may be many Errors in such a Visible Church, or Congregations, they being not Infallible, yet those Errors being not Fundamental, and the Church in the major, or Governing part, being not Guilty, she is not thereby unchurched; nevertheless She ought to detect those Errors, and to Reform, according to God’s holy Word, and from such Visible Church, or Congregations, no Man ought by any pretence whatever, schismatically to separate.","segments":[{"text":"Nevertheless, we believe the Visible Church of Christ on Earth, is made up of several distinct Congregations, which make up that one Catholick Church, or Mystical Body of Christ. And the Marks by which She is known to be the true Spouse of Christ, are these, viz. Where the Word of God is rightly Preached, and the Sacraments truly Administred, according to Christ’s Institution, and the Practice of the Primitive Church;","proofs":["Galatians 3:26–28","Acts 2:41–44, 46–47","Ephesians 2:19–21","1 Corinthians 11:23–29","Galatians 3:1"],"refs":[{"printed":"Galatians 3:26–28","osis":["Gal.3.26-Gal.3.28"]},{"printed":"Acts 2:41–44, 46–47","osis":["Acts.2.41-Acts.2.44","Acts.2.46-Acts.2.47"]},{"printed":"Ephesians 2:19–21","osis":["Eph.2.19-Eph.2.21"]},{"printed":"1 Corinthians 11:23–29","osis":["1Cor.11.23-1Cor.11.29"]},{"printed":"Galatians 3:1","osis":["Gal.3.1"]}],"note":null},{"text":"having Discipline and Government duly Executed by Ministers or Pastours of God’s Appointing, and the Churches Election, that is a true constituted Church: to which Church (and not elsewhere) all Persons that seek for Eternal Life, should gladly joyn themselves.","proofs":["Ephesians 3:21","Acts 18:8","1 Corinthians 12:13","1 John 2:19"],"refs":[{"printed":"Ephesians 3:21","osis":["Eph.3.21"]},{"printed":"Acts 18:8","osis":["Acts.18.8"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"And although there may be many Errors in such a Visible Church, or Congregations, they being not Infallible, yet those Errors being not Fundamental, and the Church in the major, or Governing part, being not Guilty, she is not thereby unchurched; nevertheless She ought to detect those Errors,","proofs":["Revelation 2:2, 14–16, 20–23","Titus 3:10–11"],"refs":[{"printed":"Revelation 2:2, 14–16, 20–23","osis":["Rev.2.2","Rev.2.14-Rev.2.16","Rev.2.20-Rev.2.23"]},{"printed":"Titus 3:10–11","osis":["Titus.3.10-Titus.3.11"]}],"note":null},{"text":"and to Reform, according to God’s holy Word, and from such Visible Church, or Congregations, no Man ought by any pretence whatever, schismatically to separate.","proofs":["Jude 17–19","James 3:13–16","1 Timothy 4:1","2 Timothy 1:13–16","Acts 20:29–31","1 Corinthians 12:25"],"refs":[{"printed":"Jude 17–19","osis":["Jude.1.17-Jude.1.19"]},{"printed":"James 3:13–16","osis":["Jas.3.13-Jas.3.16"]},{"printed":"1 Timothy 4:1","osis":["1Tim.4.1"]},{"printed":"2 Timothy 1:13–16","osis":["2Tim.1.13-2Tim.1.16"]},{"printed":"Acts 20:29–31","osis":["Acts.20.29-Acts.20.31"]},{"printed":"1 Corinthians 12:25","osis":["1Cor.12.25"]}],"note":null}],"relations":{},"diffs":[],"page":"40","leaf":64}]},{"number":31,"title":"Of Officers in the Church of Christ","paragraphs":[{"id":"31.1","chapter":31,"number":1,"text":"The Visible Church of Christ, being compleatly Gathered and Organized, according to the Mind of Christ, consists of Officers and Members; and the Officers (appointed by Christ) to be chosen by his Church, for the peculiar Administration of Ordinances, and Execution of the Power and Duty Christ hath injoyned them to the end of the World; Are these three, (viz.) Bishops, (or Messengers), and Elders, (or Pastours), and Deacons, (or Overseers of the Poor): and the Way appointed by Christ, for the calling of any Person fitted and gifted by the Holy Ghost, unto the Office of Bishop, or Messenger, in the Churches is, (viz.) That he be chosen thereunto by the common Suffrage of the Church, and solemnly set apart by Fasting and Prayer, with Imposition of Hands, by the Bishops of the same Function, ordinarily; and those Bishops so Ordained, have the Government of those Churches that had Suffrage in their Election, and no other ordinarily; as also to preach the Word, or Gospel, to the World, (or Unbelievers). And the particular Pastour, or Elder, in like manner is to be chosen by the common Suffrage of the particular Congregation, and ordained by the Bishop, or Messenger God hath placed in the Church he hath charge of; and the Elder so ordained, is to watch over that particular Church; and he may not ministerially act in any other Church before he be sent, neither ought his Power, or Office, any way to infringe the Liberty, or due Power, or Office of his Bishop, God being a God of Order, having ordained things most harmoniously, tending every way to Unity. The Deacons are in like manner to be chosen by Election and Ordination, and are in their particular Congregations, to receive the Charity and free Benevolence of the People: and the Bishops and Elders so Chosen, and Ordained, to the Work of God, ought to be enabled and capacitated thereunto, by a sufficient and honourable Maintenance of the People that chose them, answerable to the Dignity of their Places and Charge committed to them, without which they cannot discharge their Duty (as they ought to do) in studying to divide the Word of God aright, as St. Paul adviseth Timothy, and also to give themselves wholly to it; and this Maintenance is to be given out of the Labours, Profits, and Estates of the People, by Equality, and proportionable to their Ability, in Liberality, God having reserved a Portion for all his Labourers, out of all the Members worldly Goods, and Possessions.","segments":[{"text":"The Visible Church of Christ, being compleatly Gathered and Organized, according to the Mind of Christ, consists of Officers and Members; and the Officers (appointed by Christ) to be chosen by his Church, for the peculiar Administration of Ordinances, and Execution of the Power and Duty Christ hath injoyned them to the end of the World; Are these three, (viz.) Bishops,","proofs":["Acts 1:20, 25–26","13:2–3"],"refs":[{"printed":"Acts 1:20, 25–26","osis":["Acts.1.20","Acts.1.25-Acts.1.26"]},{"printed":"13:2–3","osis":["Acts.13.2-Acts.13.3"]}],"note":"See the ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ, from pag. 149. to pag. 160."},{"text":"(or Messengers), and Elders,","proofs":["Acts 14:23","20:17, 28"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]},{"printed":"20:17, 28","osis":["Acts.20.17","Acts.20.28"]}],"note":null},{"text":"(or Pastours), and Deacons,","proofs":["Acts 6:3–6"],"refs":[{"printed":"Acts 6:3–6","osis":["Acts.6.3-Acts.6.6"]}],"note":null},{"text":"(or Overseers of the Poor): and the Way appointed by Christ, for the calling of any Person fitted and gifted by the Holy Ghost, unto the Office of Bishop, or Messenger, in the Churches is, (viz.) That he be chosen thereunto by the common Suffrage of the Church,","proofs":["Acts 1:23–26","14:23"],"refs":[{"printed":"Acts 1:23–26","osis":["Acts.1.23-Acts.1.26"]},{"printed":"14:23","osis":["Acts.14.23"]}],"note":"Χειροτονήσαντες δ’ αὐτοῖς πρεσβυτέρους κατ’ ἐκκλησίαν, προσευξάμενοι, &c. Quumq; ipsis per Suffragia, &c."},{"text":"and solemnly set apart by Fasting and Prayer, with Imposition of Hands, by the Bishops of the same Function, ordinarily; and those Bishops so Ordained, have the Government of those Churches that had Suffrage in their Election,","proofs":["1 Timothy 1:3","Titus 1:5","Revelation 2:1–2, 8, 12"],"refs":[{"printed":"1 Timothy 1:3","osis":["1Tim.1.3"]},{"printed":"Titus 1:5","osis":["Titus.1.5"]},{"printed":"Revelation 2:1–2, 8, 12","osis":["Rev.2.1-Rev.2.2","Rev.2.8","Rev.2.12"]}],"note":null},{"text":"and no other ordinarily; as also to preach the Word, or Gospel, to the World, (or Unbelievers).","proofs":["Matthew 28:19","Mark 16:16","Acts 1:22","2 Timothy 4:2"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 1:22","osis":["Acts.1.22"]},{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"And the particular Pastour, or Elder, in like manner is to be chosen by the common Suffrage of the particular Congregation, and ordained by the Bishop, or Messenger","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":null},{"text":"God hath placed in the Church he hath charge of; and the Elder so ordained, is to watch over that particular Church; and he may not ministerially act in any other Church before he be sent,","proofs":["Romans 10:15","Acts 13:2–4"],"refs":[{"printed":"Romans 10:15","osis":["Rom.10.15"]},{"printed":"Acts 13:2–4","osis":["Acts.13.2-Acts.13.4"]}],"note":null},{"text":"neither ought his Power, or Office, any way to infringe the Liberty, or due Power, or Office of his Bishop,","proofs":["1 Corinthians 16:16"],"refs":[{"printed":"1 Corinthians 16:16","osis":["1Cor.16.16"]}],"note":"Or Overseer, or Shepherd."},{"text":"God being a God of Order,","proofs":["1 Timothy 1:3","Acts 20:23","1 Corinthians 11:34","Titus 1:5","Hebrews 13:17"],"refs":[{"printed":"1 Timothy 1:3","osis":["1Tim.1.3"]},{"printed":"Acts 20:23","osis":["Acts.20.23"]},{"printed":"1 Corinthians 11:34","osis":["1Cor.11.34"]},{"printed":"Titus 1:5","osis":["Titus.1.5"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"having ordained things most harmoniously, tending every way to Unity.","proofs":["1 Corinthians 14:33"],"refs":[{"printed":"1 Corinthians 14:33","osis":["1Cor.14.33"]}],"note":null},{"text":"The Deacons are in like manner to be chosen by Election and Ordination, and are in their particular Congregations, to receive the Charity and free Benevolence of the People:","proofs":["Acts 6:1–3, 5–6","1 Timothy 3:8, 12–13","1 Corinthians 3:9"],"refs":[{"printed":"Acts 6:1–3, 5–6","osis":["Acts.6.1-Acts.6.3","Acts.6.5-Acts.6.6"]},{"printed":"1 Timothy 3:8, 12–13","osis":["1Tim.3.8","1Tim.3.12-1Tim.3.13"]},{"printed":"1 Corinthians 3:9","osis":["1Cor.3.9"]}],"note":null},{"text":"and the Bishops and Elders so Chosen, and Ordained, to the Work of God,","proofs":["1 Timothy 3:5","4:6, 16","2 Timothy 4:5","Titus 1:7"],"refs":[{"printed":"1 Timothy 3:5","osis":["1Tim.3.5"]},{"printed":"4:6, 16","osis":["1Tim.4.6","1Tim.4.16"]},{"printed":"2 Timothy 4:5","osis":["2Tim.4.5"]},{"printed":"Titus 1:7","osis":["Titus.1.7"]}],"note":null},{"text":"ought to be enabled and capacitated thereunto, by a sufficient and honourable Maintenance","proofs":["1 Corinthians 9:1–14","Philippians 4:15–17"],"refs":[{"printed":"1 Corinthians 9:1–14","osis":["1Cor.9.1-1Cor.9.14"]},{"printed":"Philippians 4:15–17","osis":["Phil.4.15-Phil.4.17"]}],"note":null},{"text":"of the People that chose them, answerable to the Dignity of their Places","proofs":["1 Timothy 5:17–18","Galatians 6:6, 10","Deuteronomy 25:4","2 Corinthians 11:7–8"],"refs":[{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6, 10","osis":["Gal.6.6","Gal.6.10"]},{"printed":"Deuteronomy 25:4","osis":["Deut.25.4"]},{"printed":"2 Corinthians 11:7–8","osis":["2Cor.11.7-2Cor.11.8"]}],"note":null},{"text":"and Charge committed to them, without which they cannot discharge their Duty (as they ought to do) in studying to divide the Word of God aright, as St. Paul adviseth Timothy, and also to give themselves wholly to it;","proofs":["1 Timothy 3:5–6, 8","4:13–15","2 Timothy 1:2–4, 14","3:14–17","4:1–2, 5","Colossians 4:11, 17"],"refs":[{"printed":"1 Timothy 3:5–6, 8","osis":["1Tim.3.5-1Tim.3.6","1Tim.3.8"]},{"printed":"4:13–15","osis":["1Tim.4.13-1Tim.4.15"]},{"printed":"2 Timothy 1:2–4, 14","osis":["2Tim.1.2-2Tim.1.4","2Tim.1.14"]},{"printed":"3:14–17","osis":["2Tim.3.14-2Tim.3.17"]},{"printed":"4:1–2, 5","osis":["2Tim.4.1-2Tim.4.2","2Tim.4.5"]},{"printed":"Colossians 4:11, 17","osis":["Col.4.11","Col.4.17"]}],"note":null},{"text":"and this Maintenance is to be given out of the Labours, Profits, and Estates of the People, by Equality, and proportionable to their Ability,","proofs":["2 Corinthians 8:12–15","9:5–11"],"refs":[{"printed":"2 Corinthians 8:12–15","osis":["2Cor.8.12-2Cor.8.15"]},{"printed":"9:5–11","osis":["2Cor.9.5-2Cor.9.11"]}],"note":null},{"text":"in Liberality, God having reserved a Portion for all his Labourers, out of all the Members worldly Goods, and Possessions.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"42","leaf":66}]},{"number":32,"title":"Of Prayer, with Laying on of Hands","paragraphs":[{"id":"32.1","chapter":32,"number":1,"text":"Prayer, with Imposition of Hands by the Bishop, or Elder, on Baptized Believers (as such), for the reception of the Holy, Promised Spirit of Christ, we believe is a Principle of Christ’s Doctrine, and ought to be practised and submitted to by every Baptized Believer, in order to receive the Promised Spirit of the Father, and Son.","segments":[{"text":"Prayer, with Imposition of Hands by the Bishop, or Elder, on Baptized Believers (as such), for the reception of the Holy, Promised Spirit of Christ, we believe is a Principle of Christ’s Doctrine, and ought to be practised and submitted to by every Baptized Believer, in order to receive the Promised Spirit of the Father, and Son.","proofs":["Acts 8:12–19","19:6–7","2 Timothy 1:6–7","Hebrews 6:2","John 13:16–18, 26","16:7","Ephesians 1:13–14","2 Timothy 1:6","Acts 2:38–39"],"refs":[{"printed":"Acts 8:12–19","osis":["Acts.8.12-Acts.8.19"]},{"printed":"19:6–7","osis":["Acts.19.6-Acts.19.7"]},{"printed":"2 Timothy 1:6–7","osis":["2Tim.1.6-2Tim.1.7"]},{"printed":"Hebrews 6:2","osis":["Heb.6.2"]},{"printed":"John 13:16–18, 26","osis":["John.13.16-John.13.18","John.13.26"]},{"printed":"16:7","osis":["John.16.7"]},{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]}],"note":null}],"relations":{},"diffs":[],"page":"44","leaf":68}]},{"number":33,"title":"Of the end and right Administration of the Lord’s Supper","paragraphs":[{"id":"33.1","chapter":33,"number":1,"text":"The Supper of the Lord Jesus, was instituted by him the same Night wherein he was betrayed; To be observed in his Church, to the end of the World, for the perpetual Remembrance, and shewing forth the Sacrifice of himself in his Death; and for the Confirmation of the Faithful Believers in all the Benefits of his Death and Resurrection, and Spiritual Nourishment and growth in him; sealing unto them their continuance in the Covenant of Grace, and to be a Band and Pledg of Communion with him, and an Obligation of Obedience to Christ, both passively and actively, as also of our Communion and Union each with other, in the participation of this holy Sacrament. And the outward Elements of Bread and Wine, after they are set apart by the Hand of the Minister, from common Use, and Blessed, or Consecrated, by the Word of God and Prayer, the Bread being broken, and Wine poured forth, signifie to the Faithful, the Body and Blood of Christ, or holdeth forth Christ and him Crucified; and the Minister distributing the Bread and Wine to the Communicants, who are to take, or receive, both the Bread and Wine at the Hands of the Minister, applying it by Faith, with Thanksgiving to God the Father, for so great a Benefit; and no Unbaptized, Unbelieving, or open Prophane, or wicked Heretical Persons, ought to be admitted to this Ordinance to prophane it.","segments":[{"text":"The Supper of the Lord Jesus, was instituted by him the same Night wherein he was betrayed;","proofs":["Luke 22:17–20","Matthew 26:26–31"],"refs":[{"printed":"Luke 22:17–20","osis":["Luke.22.17-Luke.22.20"]},{"printed":"Matthew 26:26–31","osis":["Matt.26.26-Matt.26.31"]}],"note":null},{"text":"To be observed in his Church, to the end of the World,","proofs":["1 Corinthians 11:23–29","Matthew 28:20"],"refs":[{"printed":"1 Corinthians 11:23–29","osis":["1Cor.11.23-1Cor.11.29"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"for the perpetual Remembrance, and shewing forth the Sacrifice of himself in his Death;","proofs":["Galatians 3:1"],"refs":[{"printed":"Galatians 3:1","osis":["Gal.3.1"]}],"note":null},{"text":"and for the Confirmation of the Faithful Believers in all the Benefits of his Death and Resurrection, and Spiritual Nourishment and growth in him; sealing unto them their continuance in the Covenant of Grace, and to be a Band and Pledg of Communion with him, and an Obligation of Obedience to Christ, both passively and actively, as also of our Communion and Union each with other, in the participation of this holy Sacrament.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"And the outward Elements of Bread and Wine, after they are set apart by the Hand of the Minister, from common Use, and Blessed, or Consecrated, by the Word of God and Prayer, the Bread being broken, and Wine poured forth, signifie to the Faithful, the Body and Blood of Christ,","proofs":["Galatians 3:1"],"refs":[{"printed":"Galatians 3:1","osis":["Gal.3.1"]}],"note":null},{"text":"or holdeth forth Christ and him Crucified; and the Minister distributing the Bread and Wine to the Communicants, who are to take, or receive, both the Bread and Wine at the Hands of the Minister, applying it by Faith,","proofs":["1 Corinthians 11:27–30"],"refs":[{"printed":"1 Corinthians 11:27–30","osis":["1Cor.11.27-1Cor.11.30"]}],"note":null},{"text":"with Thanksgiving to God the Father, for so great a Benefit;","proofs":["Matthew 26:30"],"refs":[{"printed":"Matthew 26:30","osis":["Matt.26.30"]}],"note":null},{"text":"and no Unbaptized, Unbelieving, or open Prophane, or wicked Heretical Persons, ought to be admitted to this Ordinance to prophane it.","proofs":["1 Corinthians 5:7–8, 13","Acts 2:41–42, 46–47"],"refs":[{"printed":"1 Corinthians 5:7–8, 13","osis":["1Cor.5.7-1Cor.5.8","1Cor.5.13"]},{"printed":"Acts 2:41–42, 46–47","osis":["Acts.2.41-Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null}],"relations":{},"diffs":[],"page":"45","leaf":69},{"id":"33.2","chapter":33,"number":2,"text":"Neither is that Popish Doctrine of Transubstantiation to be admitted of, nor Adoration of the unbloody Sacrifice of the Mass, as they call it, together with their denying of the Cup to the Laity, and many more Idolatrous, and Superstitious Practices, decreed in the Popish Councils of Lateran, and Trent. In opposition to which, and such like Idolatry of Rome, many of our worthy and famous Ancients and renowned Protestants, lost their lives by Fire and Faggot in England, whose Spirits (we hope) are now in Heaven, as worthy Martyrs and Witnesses of Christ, in bearing a faithful Testimony to this holy Ordinance of their Lord and Master. Neither may we admit of Consubstantiation, it being not consonant to God’s Word. Nor are little Infants, that cannot examine themselves, nor give Account of their Faith, nor understand what is signified by the outward signs of Bread and Wine, to be admitted to this Sacrament. Though St. Austin taught so from John 6. 63. and many of the Greek Churches so believe and practise to this Day. And this holy Ordinance ought to be often celebrated among the Faithful, with Examination of themselves, (viz.) of their Faith, and Love, and Knowledg, of these holy and divine Mysteries, lest they eat and drink their own Damnation, for prophaning of God’s holy Ordinance, as many (we fear) have done, and (yet) do at this Day; whose hard and blind Hearts the Lord in Mercy open, if it be his blessed Will.","segments":[{"text":"Neither is that Popish Doctrine of Transubstantiation to be admitted of, nor Adoration of the unbloody Sacrifice","proofs":[],"refs":[],"note":"See the Popish Catechism, p. 286, 287, &c."},{"text":"of the Mass, as they call it, together with their denying of the Cup to the Laity, and many more Idolatrous, and Superstitious Practices, decreed in the Popish Councils of Lateran, and Trent.","proofs":[],"refs":[],"note":"See the Popish Catechism, p. 197, 198. to the 206, &c."},{"text":"In opposition to which, and such like Idolatry of Rome, many of our worthy and famous Ancients and renowned Protestants, lost their lives by Fire and Faggot","proofs":[],"refs":[],"note":"See Mr. Fox his Book of Martyrs."},{"text":"in England, whose Spirits (we hope) are now in Heaven, as worthy Martyrs and Witnesses of Christ, in bearing a faithful Testimony to this holy Ordinance of their Lord and Master. Neither may we admit of Consubstantiation, it being not consonant to God’s Word. Nor are little Infants, that cannot examine themselves, nor give Account of their Faith, nor understand what is signified by the outward signs of Bread and Wine, to be admitted to this Sacrament. Though St. Austin taught so from John 6. 63. and many of the Greek Churches so believe and practise to this Day. And this holy Ordinance ought to be often celebrated among the Faithful, with Examination of themselves, (viz.) of their Faith, and Love, and Knowledg, of these holy and divine Mysteries, lest they eat and drink their own Damnation, for prophaning of God’s holy Ordinance,","proofs":["1 Corinthians 11:18, 20–22, 28–29"],"refs":[{"printed":"1 Corinthians 11:18, 20–22, 28–29","osis":["1Cor.11.18","1Cor.11.20-1Cor.11.22","1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"as many (we fear) have done, and (yet) do at this Day; whose hard and blind Hearts the Lord in Mercy open, if it be his blessed Will.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"46","leaf":70}]},{"number":34,"title":"Of the Discipline and Government of the Church of Christ","paragraphs":[{"id":"34.1","chapter":34,"number":1,"text":"We believe that the Great King, and Law-giver, Christ, the Universal and only Head of his Church, hath given to his Visible Church, a subordinate Power, or Authority, for the Well-being, Ordering, and Governing of it, for his own Glory, and the Churches Profit, and Good: The Executive part of which derivative power of Discipline and Government, is committed to his Ministers, proportionable to their Dignities and Places in the Church, in a most harmonious way, for the Beauty, Order, Government, and Establishment of the same, and consisteth in the exercise and execution of the Censors, or Rod of Correction, he hath appointed therein, for the Purgation, or Pruning of the same; in order to prevent Scandals and Offences, both publick and private. And in case of personal and private Trespasses between Party and Party, that the Member so offended, tell his Offence to his Brother between them alone; and if he shall not hear him, to take one or two more; if he will not hear him then, to tell it unto the Church. And the Ministers of Christ ought to rebuke them sharply, that sin before them in the Church; and in case there be any wicked, publick, and scandalous Sinners, or obstinate Hereticks, that then the Church ought speedily to convene such her Members, and labour to convict them of their Sin and Heresie, Schism, and Prophaneness, whatsoever it be; and after such regular Suspension, and due Admonition, if such Sinners repent not; that then for the Honour of God, and preserving the Credit of Religion, and in order to save the Sinner’s Soul, and good of the Church, in obedience to God’s Law, to proceed and excommunicate the Sinner, by a judicial Sentence in the Name of Christ and his Church, tendering an admonition of Repentance to him with Gravity, Love, and Authority, and all this without Hypocrisie, or Partiality; praying for the Sinner, that his Soul may be saved in the Day of the Lord. And under this second degree, of Withdrawing, or Excommunication, to account him as a Heathen, or Publican, that he may be ashamed. But upon the third and highest Act of Excommunication, it being a most dreadful Thunder-clap of God’s Judgment, it is most difficult, for any Church now to proceed in, it being difficult to know when any Man hath sinned the unpardonable Sin, and so to incur a total Cutting-off from the Church.","segments":[{"text":"We believe that the Great King, and Law-giver, Christ, the Universal and only Head of his Church, hath given to his Visible Church, a subordinate Power, or Authority,","proofs":["Isaiah 9:6","Matthew 28:18","18:17, 11","Revelation 2:3","1 Corinthians 5:4"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"18:17, 11","osis":["Matt.18.17","Matt.18.11"]},{"printed":"Revelation 2:3","osis":["Rev.2.3"]},{"printed":"1 Corinthians 5:4","osis":["1Cor.5.4"]}],"note":null},{"text":"for the Well-being, Ordering, and Governing of it, for his own Glory, and the Churches Profit, and Good: The Executive part of which derivative power of Discipline and Government, is committed to his Ministers, proportionable to their Dignities and Places in the Church,","proofs":["Hebrews 13:7, 17"],"refs":[{"printed":"Hebrews 13:7, 17","osis":["Heb.13.7","Heb.13.17"]}],"note":null},{"text":"in a most harmonious way, for the Beauty, Order, Government, and Establishment of the same, and consisteth in the exercise and execution of the Censors, or Rod of Correction, he hath appointed therein,","proofs":["2 Thessalonians 3:6","1 Thessalonians 5:12–14","2 Corinthians 2:5–7"],"refs":[{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]},{"printed":"1 Thessalonians 5:12–14","osis":["1Thess.5.12-1Thess.5.14"]},{"printed":"2 Corinthians 2:5–7","osis":["2Cor.2.5-2Cor.2.7"]}],"note":null},{"text":"for the Purgation, or Pruning of the same; in order to prevent Scandals and Offences, both publick and private. And in case of personal and private Trespasses between Party and Party, that the Member so offended, tell his Offence to his Brother","proofs":["Leviticus 19:17–18"],"refs":[{"printed":"Leviticus 19:17–18","osis":["Lev.19.17-Lev.19.18"]}],"note":null},{"text":"between them alone; and if he shall not hear him, to take one or two more; if he will not hear him then, to tell it unto the Church.","proofs":["Matthew 18:15–17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]}],"note":null},{"text":"And the Ministers of Christ ought to rebuke them sharply, that sin before them in the Church;","proofs":["1 Timothy 5:20","2 Timothy 2:14","Titus 1:12–14"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]},{"printed":"2 Timothy 2:14","osis":["2Tim.2.14"]},{"printed":"Titus 1:12–14","osis":["Titus.1.12-Titus.1.14"]}],"note":null},{"text":"and in case there be any wicked, publick, and scandalous Sinners, or obstinate Hereticks, that then the Church ought speedily to convene such her Members, and labour to convict them of their Sin and Heresie, Schism, and Prophaneness, whatsoever it be; and after such regular Suspension,","proofs":["Leviticus 13:1–8","Numbers 12:14–15","2 Thessalonians 3:6"],"refs":[{"printed":"Leviticus 13:1–8","osis":["Lev.13.1-Lev.13.8"]},{"printed":"Numbers 12:14–15","osis":["Num.12.14-Num.12.15"]},{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]}],"note":null},{"text":"and due Admonition, if such Sinners repent not; that then for the Honour of God, and preserving the Credit of Religion, and in order to save the Sinner’s Soul, and good of the Church, in obedience to God’s Law, to proceed and excommunicate the Sinner, by a judicial Sentence in the Name of Christ and his Church,","proofs":["1 Corinthians 5:4–7","Titus 3:10","Revelation 2:14, 20, 22–23"],"refs":[{"printed":"1 Corinthians 5:4–7","osis":["1Cor.5.4-1Cor.5.7"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]},{"printed":"Revelation 2:14, 20, 22–23","osis":["Rev.2.14","Rev.2.20","Rev.2.22-Rev.2.23"]}],"note":null},{"text":"tendering an admonition of Repentance to him with Gravity, Love, and Authority, and all this without Hypocrisie, or Partiality; praying for the Sinner, that his Soul may be saved in the Day of the Lord. And under this second degree, of Withdrawing, or Excommunication, to account him as a Heathen, or Publican,","proofs":["Matthew 18:17"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]}],"note":null},{"text":"that he may be ashamed. But upon the third and highest Act of Excommunication, it being a most dreadful Thunder-clap of God’s Judgment, it is most difficult, for any Church now to proceed in,","proofs":["1 Corinthians 16:22"],"refs":[{"printed":"1 Corinthians 16:22","osis":["1Cor.16.22"]}],"note":null},{"text":"it being difficult to know when any Man hath sinned the unpardonable Sin, and so to incur a total Cutting-off from the Church.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"47","leaf":71}]},{"number":35,"title":"Of Communion of Saints, and giving to the Poor","paragraphs":[{"id":"35.1","chapter":35,"number":1,"text":"All Christians that have been Baptized into one Faith, and united in one true Visible Way of Worshipping the true God, by Christ Jesus our Lord, should keep the Unity of the Spirit, in the Bond of Peace, seeing there’s but one Mystical Body of Christ, and should have fellowship and communion in each others Sufferings, or Afflictions; for if one Member suffer, all are pained with it. Hence it is also they partake of each others Gifts in great variety, which make the Harmony of dependency on each other, seeing a need of every Member for the Publick use, and common Profit of the whole, both in the private as well as more publick and solemn Worship of God’s House: As also an interest in each others Goods and Possessions, so far as comports with Necessity and Charity, according to the Charter-Priviledges, or Law of their King; and though no Equality, or Property, be pleaded for, yet the Works of Charity and Mercy, must be minded as a Duty to lend to the Lord, and pity and relieve the Lord’s Poor, weekly laying out for them as God hath prospered us, according to our Ability, in Freedom, Liberality, and Charity, according to our Brethren’s necessity, whether Sick, or in Prison, to visit and relieve them, and not only within the Church, but to all as we have opportunity and ability to be doing good.","segments":[{"text":"All Christians that have been Baptized into one Faith, and united in one true Visible Way of Worshipping the true God, by Christ Jesus our Lord,","proofs":["Ephesians 4:5","Colossians 3:15","Acts 2:46"],"refs":[{"printed":"Ephesians 4:5","osis":["Eph.4.5"]},{"printed":"Colossians 3:15","osis":["Col.3.15"]},{"printed":"Acts 2:46","osis":["Acts.2.46"]}],"note":null},{"text":"should keep the Unity of the Spirit, in the Bond of Peace,","proofs":["Ephesians 4:3–6","1 Corinthians 12:12–13","Acts 4:32"],"refs":[{"printed":"Ephesians 4:3–6","osis":["Eph.4.3-Eph.4.6"]},{"printed":"1 Corinthians 12:12–13","osis":["1Cor.12.12-1Cor.12.13"]},{"printed":"Acts 4:32","osis":["Acts.4.32"]}],"note":null},{"text":"seeing there’s but one Mystical Body of Christ, and should have fellowship and communion in each others Sufferings, or Afflictions; for if one Member suffer, all are pained with it.","proofs":["1 Corinthians 12:26"],"refs":[{"printed":"1 Corinthians 12:26","osis":["1Cor.12.26"]}],"note":null},{"text":"Hence it is also they partake of each others Gifts in great variety, which make the Harmony of dependency on each other,","proofs":["1 Corinthians 12:4–12, 28–30"],"refs":[{"printed":"1 Corinthians 12:4–12, 28–30","osis":["1Cor.12.4-1Cor.12.12","1Cor.12.28-1Cor.12.30"]}],"note":null},{"text":"seeing a need of every Member for the Publick use, and common Profit of the whole, both in the private as well as more publick and solemn Worship of God’s House: As also an interest in each others Goods and Possessions,","proofs":["2 Corinthians 8:9, 11–15"],"refs":[{"printed":"2 Corinthians 8:9, 11–15","osis":["2Cor.8.9","2Cor.8.11-2Cor.8.15"]}],"note":null},{"text":"so far as comports with Necessity and Charity, according to the Charter-Priviledges, or Law of their King; and though no Equality, or Property, be pleaded for, yet the Works of Charity and Mercy, must be minded as a Duty to lend to the Lord,","proofs":["Psalm 37:26","Proverbs 11:25","19:17"],"refs":[{"printed":"Psalm 37:26","osis":["Ps.37.26"]},{"printed":"Proverbs 11:25","osis":["Prov.11.25"]},{"printed":"19:17","osis":["Prov.19.17"]}],"note":null},{"text":"and pity and relieve the Lord’s Poor,","proofs":["Proverbs 22:22","Deuteronomy 15:10","Ephesians 4:28"],"refs":[{"printed":"Proverbs 22:22","osis":["Prov.22.22"]},{"printed":"Deuteronomy 15:10","osis":["Deut.15.10"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"weekly laying out for them as God hath prospered us,","proofs":["1 Corinthians 16:1–2","3:14–15","Deuteronomy 15:7–11"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"3:14–15","osis":["1Cor.3.14-1Cor.3.15"]},{"printed":"Deuteronomy 15:7–11","osis":["Deut.15.7-Deut.15.11"]}],"note":null},{"text":"according to our Ability, in Freedom, Liberality, and Charity, according to our Brethren’s necessity, whether Sick, or in Prison, to visit and relieve them,","proofs":["Matthew 25:35–39"],"refs":[{"printed":"Matthew 25:35–39","osis":["Matt.25.35-Matt.25.39"]}],"note":null},{"text":"and not only within the Church, but to all as we have opportunity and ability to be doing good.","proofs":["Galatians 6:10"],"refs":[{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"relations":{},"diffs":[],"page":"50","leaf":74}]},{"number":36,"title":"Of Perseverance","paragraphs":[{"id":"36.1","chapter":36,"number":1,"text":"Those that are effectually called, according to God’s eternal Purpose, being justified by Faith, do receive such a measure of the holy Unction, from the Holy Spirit, by which they shall certainly persevere unto Eternal Life.","segments":[{"text":"Those that are effectually called, according to God’s eternal Purpose,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"being justified by Faith, do receive such a measure of the holy Unction,","proofs":["Galatians 3:14","John 1:12–13"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"John 1:12–13","osis":["John.1.12-John.1.13"]}],"note":null},{"text":"from the Holy Spirit, by which they shall certainly persevere unto Eternal Life.","proofs":["John 17:12, 21","10:28–29","Romans 1:17","Jeremiah 31:33–34","Romans 8:30"],"refs":[{"printed":"John 17:12, 21","osis":["John.17.12","John.17.21"]},{"printed":"10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"Jeremiah 31:33–34","osis":["Jer.31.33-Jer.31.34"]},{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"relations":{},"diffs":[],"page":"51","leaf":75}]},{"number":37,"title":"Of the Sacred Scripture","paragraphs":[{"id":"37.1","chapter":37,"number":1,"text":"The Authority of the holy Scripture, dependeth not upon the Authority of any Man, but only upon the Authority of God, who hath delivered and revealed his Mind therein unto us, and containeth all things necessary for Salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of the Christian Faith, or be thought requisite to Salvation. Neither ought we (since we have the Scriptures delivered to us now) to depend upon, hearken to, or regard the pretended immediate Inspirations, Dreams, or Prophetical Predictions, by or from any Person whatsoever, lest we be deluded by them. Nor yet do we believe that the Works of Creation, nor the Law written in the Heart, (viz.) Natural Religion (as some call it), or the Light within Man, as such, is sufficient to inform Man of Christ the Mediator, or of the way to Salvation, or Eternal Life by him; but the holy Scriptures are necessary to instruct all Men into the way of Salvation, and eternal Life. And we do believe, that all People ought to have them in their Mother Tongue, and diligently, and constantly to read them in their particular Places and Families, for their Edification, and Comfort. And endeavour to frame their Lives, according to the direction of God’s Word, both in Faith and Practice, the holy Scriptures being of no private Interpretation, but ought to be interpreted according to the Analogie of Faith, and is the best Interpreter of it self; and is sole Judge in Controversie. And no Decrees of Popes, or Councils, or Writings of any Person whatsoever, are of equal Authority with the sacred Scriptures. And by the holy Scriptures we understand, the Canonical Books of the Old and New Testament, as they are now translated into our English Mother-Tongue, of which there hath never been any doubt of their Verity, and Authority, in the Protestant Churches of Christ to this Day.","segments":[{"text":"The Authority of the holy Scripture, dependeth not upon the Authority of any Man, but only upon the Authority of God,","proofs":["2 Peter 1:19–21","2 Timothy 3:15–17"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]}],"note":null},{"text":"who hath delivered and revealed his Mind therein unto us, and containeth all things necessary for Salvation;","proofs":["John 20:30–31","21:25"],"refs":[{"printed":"John 20:30–31","osis":["John.20.30-John.20.31"]},{"printed":"21:25","osis":["John.21.25"]}],"note":null},{"text":"so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of the Christian Faith, or be thought requisite to Salvation.","proofs":["Matthew 22:29","John 5:39, 46–47","10:35","17:12","Proverbs 30:5–6","Joshua 1:7","Revelation 22:18","Deuteronomy 12:32"],"refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]},{"printed":"John 5:39, 46–47","osis":["John.5.39","John.5.46-John.5.47"]},{"printed":"10:35","osis":["John.10.35"]},{"printed":"17:12","osis":["John.17.12"]},{"printed":"Proverbs 30:5–6","osis":["Prov.30.5-Prov.30.6"]},{"printed":"Joshua 1:7","osis":["Josh.1.7"]},{"printed":"Revelation 22:18","osis":["Rev.22.18"]},{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null},{"text":"Neither ought we (since we have the Scriptures delivered to us now) to depend upon, hearken to, or regard the pretended immediate Inspirations, Dreams, or Prophetical Predictions, by or from any Person whatsoever, lest we be deluded by them.","proofs":["Isaiah 8:20","2 Peter 1:19","2 John 7–10","Matthew 24:23–26","2 Thessalonians 2:7, 10–12, 14–15"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]},{"printed":"2 John 7–10","osis":["2John.1.7-2John.1.10"]},{"printed":"Matthew 24:23–26","osis":["Matt.24.23-Matt.24.26"]},{"printed":"2 Thessalonians 2:7, 10–12, 14–15","osis":["2Thess.2.7","2Thess.2.10-2Thess.2.12","2Thess.2.14-2Thess.2.15"]}],"note":null},{"text":"Nor yet do we believe that the Works of Creation, nor the Law written in the Heart, (viz.) Natural Religion (as some call it), or the Light within Man, as such, is sufficient to inform Man of Christ the Mediator, or of the way to Salvation, or Eternal Life by him;","proofs":["1 Corinthians 1:20–24","2:6–9, 13–14","Romans 15:4–5","16:25–26","1:16–18","Galatians 5:22","Romans 11:31–32","10:13–21"],"refs":[{"printed":"1 Corinthians 1:20–24","osis":["1Cor.1.20-1Cor.1.24"]},{"printed":"2:6–9, 13–14","osis":["1Cor.2.6-1Cor.2.9","1Cor.2.13-1Cor.2.14"]},{"printed":"Romans 15:4–5","osis":["Rom.15.4-Rom.15.5"]},{"printed":"16:25–26","osis":["Rom.16.25-Rom.16.26"]},{"printed":"1:16–18","osis":["Rom.1.16-Rom.1.18"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]},{"printed":"Romans 11:31–32","osis":["Rom.11.31-Rom.11.32"]},{"printed":"10:13–21","osis":["Rom.10.13-Rom.10.21"]}],"note":null},{"text":"but the holy Scriptures are necessary to instruct all Men into the way of Salvation, and eternal Life. And we do believe, that all People ought to have them in their Mother Tongue,","proofs":["1 Corinthians 14:4, 9–11, 19","Colossians 3:16"],"refs":[{"printed":"1 Corinthians 14:4, 9–11, 19","osis":["1Cor.14.4","1Cor.14.9-1Cor.14.11","1Cor.14.19"]},{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null},{"text":"and diligently, and constantly to read them in their particular Places and Families, for their Edification, and Comfort. And endeavour to frame their Lives, according to the direction of God’s Word, both in Faith and Practice, the holy Scriptures being of no private Interpretation, but ought to be interpreted according to the Analogie of Faith, and is the best Interpreter of it self;","proofs":["2 Peter 1:20–21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:20–21","osis":["2Pet.1.20-2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null},{"text":"and is sole Judge in Controversie.","proofs":["Matthew 22:29–30","Acts 17:10–13","18:28"],"refs":[{"printed":"Matthew 22:29–30","osis":["Matt.22.29-Matt.22.30"]},{"printed":"Acts 17:10–13","osis":["Acts.17.10-Acts.17.13"]},{"printed":"18:28","osis":["Acts.18.28"]}],"note":null},{"text":"And no Decrees of Popes, or Councils, or Writings of any Person whatsoever, are of equal Authority with the sacred Scriptures. And by the holy Scriptures we understand, the Canonical Books of the Old and New Testament, as they are now translated into our English Mother-Tongue, of which there hath never been any doubt of their Verity, and Authority, in the Protestant Churches of Christ to this Day.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"52","leaf":76},{"id":"37.2","chapter":37,"number":2,"text":"The Names of the Books of the Old Testament. Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua. Judges. Ruth. I. Samuel. II. Samuel. I. Kings. II. Kings. I. Chronicles. II. Chronicles. Ezra. Nehemiah. Esther. Job. Psalms. Proverbs. Ecclesiastes. Canticles. Isaiah. Jeremiah. Lamentations. Ezekiel. Daniel. Hosea. Joel. Amos. Obadiah. Jonah. Micah. Nahum. Habakkuk. Zephaniah. Haggai. Zachariah. Malachi.","segments":[{"text":"The Names of the Books of the Old Testament. Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua. Judges. Ruth. I. Samuel. II. Samuel. I. Kings. II. Kings. I. Chronicles. II. Chronicles. Ezra. Nehemiah. Esther. Job. Psalms. Proverbs. Ecclesiastes. Canticles. Isaiah. Jeremiah. Lamentations. Ezekiel. Daniel. Hosea. Joel. Amos. Obadiah. Jonah. Micah. Nahum. Habakkuk. Zephaniah. Haggai. Zachariah. Malachi.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"54","leaf":78},{"id":"37.3","chapter":37,"number":3,"text":"The Names of the Books of the New Testament. Matthew. Mark. Luke. John. The Acts of the Apost. Paul’s Epistle to the Romans. I. Corinthians. II. Corinthians. Galatians. Ephesians. Philippians. Colossians. I. Thessalonians. II. Thessalonians. I. Timothy. II. Timothy. Titus. Philemon. The Epistle to the Hebrews. The Epistle of James. The I. and II. Epistles of Peter. The I. and II. and III. Epistles of John. The Epistle of Jude. The Revelation.","segments":[{"text":"The Names of the Books of the New Testament. Matthew. Mark. Luke. John. The Acts of the Apost. Paul’s Epistle to the Romans. I. Corinthians. II. Corinthians. Galatians. Ephesians. Philippians. Colossians. I. Thessalonians. II. Thessalonians. I. Timothy. II. Timothy. Titus. Philemon. The Epistle to the Hebrews. The Epistle of James. The I. and II. Epistles of Peter. The I. and II. and III. Epistles of John. The Epistle of Jude. The Revelation.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"55","leaf":79},{"id":"37.4","chapter":37,"number":4,"text":"All which are given by the Inspiration of God, to be the Rule of Faith and Life.","segments":[{"text":"All which are given by the Inspiration of God, to be the Rule of Faith and Life.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"55","leaf":79}]},{"number":38,"title":"Of the Three Creeds","paragraphs":[{"id":"38.1","chapter":38,"number":1,"text":"The Three Creeds, (viz.) The Nicene Creed, Athanasius his Creed, and the Apostles Creed, (as they are commonly called) ought throughly to be received, and believed. For we believe they may be proved by most undoubted Authority of holy Scripture, and are necessary to be understood of all Christians; and to be instructed in the knowledg of them, by the Ministers of Christ, according to the Analogie of Faith, recorded in sacred Scriptures (upon which these Creeds are grounded), and Catechistically opened, and expounded in all Christian Families, for the edification of Young and Old; which might be a means to prevent Heresie in Doctrine, and Practice, these Creeds containing all things in a brief manner, that are necessary to be known, fundamentally, in order to our Salvation; to which end they may be considered, and better understood of all Men, we have here Printed them under their several Titles as followeth, (viz.)","segments":[{"text":"The Three Creeds, (viz.) The Nicene Creed, Athanasius his Creed, and the Apostles Creed, (as they are commonly called) ought throughly to be received, and believed. For we believe they may be proved by most undoubted Authority of holy Scripture, and are necessary to be understood of all Christians; and to be instructed in the knowledg of them, by the Ministers of Christ, according to the Analogie of Faith, recorded in sacred Scriptures (upon which these Creeds are grounded), and Catechistically opened, and expounded in all Christian Families, for the edification of Young and Old; which might be a means to prevent Heresie in Doctrine, and Practice, these Creeds containing all things in a brief manner, that are necessary to be known, fundamentally, in order to our Salvation; to which end they may be considered, and better understood of all Men, we have here Printed them under their several Titles as followeth, (viz.)","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"56","leaf":80},{"id":"38.2","chapter":38,"number":2,"text":"The Apostles Creed. I Believe in God the Father Almighty, Maker of Heaven and Earth; and in Jesus Christ, his only Son, our Lord: Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into Hell, the third Day he rose again from the Dead, he ascended into Heaven, and sitteth on the Right Hand of God the Father Almighty, from thence he shall come to judg the Quick and the Dead. I believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Forgiveness of Sins; the Resurrection of the Body, and the Life everlasting. Amen.","segments":[{"text":"The Apostles Creed. I Believe in God the Father Almighty, Maker of Heaven and Earth; and in Jesus Christ, his only Son, our Lord: Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into","proofs":[],"refs":[],"note":"Not that he (to wit) Christ went into the place of the Damned, but that he went absolutely unto the state of the Dead. See Dr. Usher, in his Body of Divinity, p. 174. and Mr. Perkins on the Creed."},{"text":"Hell, the third Day he rose again from the Dead, he ascended into Heaven, and sitteth on the Right Hand of God the Father Almighty, from thence he shall come to judg the Quick and the Dead. I believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Forgiveness of Sins; the Resurrection of the Body, and the Life everlasting. Amen.","proofs":[],"refs":[],"note":null}],"relations":{"apostles":["1","2","3","4","5","6","7","8","9","10","11","12"]},"diffs":[],"page":"57","leaf":81},{"id":"38.3","chapter":38,"number":3,"text":"The Nicene Creed. We believe in one God the Father Almighty, Maker of all things Visible, and Invisible; and in one Lord Jesus Christ, the Son of God, the only begotten Son of the Father, that is of the Substance of the Father, God of God, Light of Light, Very God of very God, Begotten, not made, being of one Substance with the Father, by whom all things were made, both the Things in Heaven, and the Things in Earth; Who for us Men, and for our Salvation, came down, and was Incarnate, he was made Man; he suffered, and rose the third Day, he ascended into the Heavens: He shall come to judge both the Quick and the Dead. And we believe in the Holy Ghost. Therefore they which say, there was a time when he was not, before he was begotten, or that he had his Beginning of nothing, or that he is of another Substance, or Essence; or that affirm the Son of God to be Made, or to be Convertible, or Mutable, these the Catholick and Apostolick Church of God, doth pronounce for Accursed.","segments":[{"text":"The Nicene Creed. We believe in one God the Father Almighty, Maker of all things Visible, and Invisible; and in one Lord Jesus Christ, the Son of God, the only begotten Son of the Father, that is of the Substance of the Father, God of God, Light of Light, Very God of very God, Begotten, not made, being of one Substance with the Father, by whom all things were made, both the Things in Heaven, and the Things in Earth; Who for us Men, and for our Salvation, came down, and was Incarnate, he was made Man; he suffered, and rose the third Day, he ascended into the Heavens: He shall come to judge both the Quick and the Dead. And we believe in the Holy Ghost. Therefore they which say, there was a time when he was not, before he was begotten, or that he had his Beginning of nothing, or that he is of another Substance, or Essence; or that affirm the Son of God to be Made, or to be Convertible, or Mutable, these the Catholick and Apostolick Church of God, doth pronounce for Accursed.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"58","leaf":82},{"id":"38.4","chapter":38,"number":4,"text":"Athanasius his Creed. Whosoever will be saved, before all things it is necessary that he hold the Catholick Faith.","segments":[{"text":"Athanasius his Creed. Whosoever will be saved, before all things it is necessary that he hold the Catholick Faith.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["1"]},"diffs":[],"page":"59","leaf":83},{"id":"38.5","chapter":38,"number":5,"text":"Which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.","segments":[{"text":"Which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["2"]},"diffs":[],"page":"59","leaf":83},{"id":"38.6","chapter":38,"number":6,"text":"And the Catholick Faith is this, That we worship one God in Trinity, and Trinity in Unity. Neither confounding the Persons, nor dividing the Substance.","segments":[{"text":"And the Catholick Faith is this, That we worship one God in Trinity, and Trinity in Unity. Neither confounding the Persons, nor dividing the Substance.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["3","4"]},"diffs":[],"page":"59","leaf":83},{"id":"38.7","chapter":38,"number":7,"text":"For there is one Person of the Father, another of the Son, and another of the Holy Ghost.","segments":[{"text":"For there is one Person of the Father, another of the Son, and another of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["5"]},"diffs":[],"page":"59","leaf":83},{"id":"38.8","chapter":38,"number":8,"text":"But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty Coeternal.","segments":[{"text":"But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty Coeternal.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["6"]},"diffs":[],"page":"59","leaf":83},{"id":"38.9","chapter":38,"number":9,"text":"Such as the Father is, such is the Son, and such is the Holy Ghost.","segments":[{"text":"Such as the Father is, such is the Son, and such is the Holy Ghost.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["7"]},"diffs":[],"page":"59","leaf":83},{"id":"38.10","chapter":38,"number":10,"text":"The Father uncreate, the Son uncreate, and the Holy Ghost uncreate.","segments":[{"text":"The Father uncreate, the Son uncreate, and the Holy Ghost uncreate.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["8"]},"diffs":[],"page":"59","leaf":83},{"id":"38.11","chapter":38,"number":11,"text":"The Father Incomprehensible, the Son Incomprehensible, and the Holy Ghost Incomprehensible.","segments":[{"text":"The Father Incomprehensible, the Son Incomprehensible, and the Holy Ghost Incomprehensible.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["9"]},"diffs":[],"page":"59","leaf":83},{"id":"38.12","chapter":38,"number":12,"text":"The Father Eternal, the Son Eternal, and the Holy Ghost Eternal; and yet they are not three Eternals, but one Eternal.","segments":[{"text":"The Father Eternal, the Son Eternal, and the Holy Ghost Eternal; and yet they are not three Eternals, but one Eternal.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["10","11"]},"diffs":[],"page":"59","leaf":83},{"id":"38.13","chapter":38,"number":13,"text":"As also there are not three Incomprehensibles, nor three Uncreated, but one Uncreated, and one Incomprehensible.","segments":[{"text":"As also there are not three Incomprehensibles, nor three Uncreated, but one Uncreated, and one Incomprehensible.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["12"]},"diffs":[],"page":"59","leaf":83},{"id":"38.14","chapter":38,"number":14,"text":"So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty; and yet they are not three Almighties, but one Almighty.","segments":[{"text":"So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty; and yet they are not three Almighties, but one Almighty.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["13","14"]},"diffs":[],"page":"60","leaf":84},{"id":"38.15","chapter":38,"number":15,"text":"So the Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God.","segments":[{"text":"So the Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"60","leaf":84},{"id":"38.16","chapter":38,"number":16,"text":"So likewise the Father is Lord, the Son Lord, the Holy Ghost Lord; and yet not three Lords, but one Lord.","segments":[{"text":"So likewise the Father is Lord, the Son Lord, the Holy Ghost Lord; and yet not three Lords, but one Lord.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["17","18"]},"diffs":[],"page":"60","leaf":84},{"id":"38.17","chapter":38,"number":17,"text":"For like as we are compelled by the Christian Verity, to acknowledg every Person by himself to be God and Lord. So are we forbidden by the Catholick Religion, to say there be three Gods, or three Lords.","segments":[{"text":"For like as we are compelled by the Christian Verity, to acknowledg every Person by himself to be God and Lord. So are we forbidden by the Catholick Religion, to say there be three Gods, or three Lords.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["19","20"]},"diffs":[],"page":"60","leaf":84},{"id":"38.18","chapter":38,"number":18,"text":"The Father is Made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father, and of the Son, neither made, nor created, nor begotten, but proceeding.","segments":[{"text":"The Father is Made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father, and of the Son, neither made, nor created, nor begotten, but proceeding.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["21","22","23"]},"diffs":[],"page":"60","leaf":84},{"id":"38.19","chapter":38,"number":19,"text":"So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.","segments":[{"text":"So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["24"]},"diffs":[],"page":"60","leaf":84},{"id":"38.20","chapter":38,"number":20,"text":"And in this Trinity, none is afore, or after other; none is greater, or less than another, but the whole three Persons be Coeternal together and Coequal; so that in all things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity, is to be worshipped.","segments":[{"text":"And in this Trinity, none is afore, or after other; none is greater, or less than another, but the whole three Persons be Coeternal together and Coequal; so that in all things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity, is to be worshipped.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["25","26","27"]},"diffs":[],"page":"60","leaf":84},{"id":"38.21","chapter":38,"number":21,"text":"He therefore that will be saved, must thus think of the Trinity.","segments":[{"text":"He therefore that will be saved, must thus think of the Trinity.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["28"]},"diffs":[],"page":"61","leaf":85},{"id":"38.22","chapter":38,"number":22,"text":"Furthermore, it is necessary to everlasting Salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ.","segments":[{"text":"Furthermore, it is necessary to everlasting Salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["29"]},"diffs":[],"page":"61","leaf":85},{"id":"38.23","chapter":38,"number":23,"text":"For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man. God of the Substance of the Father, begotten before the Worlds: And Man of the substance of his Mother, Born in the World; perfect God, and perfect Man, of a reasonable Soul, and Humane Flesh subsisting. Equal to the Father as touching his Godhead, and inferiour to the Father as touching his Manhood; who although he be God and Man, yet he is not two but one Christ. One not by conversion of the Godhead into Flesh, but by taking of the Manhood into God. One altogether, not by confusion of Substance, but by unity of Person: For as the reasonable Soul and Flesh is one Man, so God and Man is one Christ, who suffered for our Salvation, descended into Hell, rose again the third Day from the Dead, he ascended into Heaven, he sitteth on the Right Hand of the Father God Almighty; from whence he shall come to judge the Quick and the Dead.","segments":[{"text":"For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man. God of the Substance of the Father, begotten before the Worlds: And Man of the substance of his Mother, Born in the World; perfect God, and perfect Man, of a reasonable Soul, and Humane Flesh subsisting. Equal to the Father as touching his Godhead, and inferiour to the Father as touching his Manhood; who although he be God and Man, yet he is not two but one Christ. One not by conversion of the Godhead into Flesh, but by taking of the Manhood into God. One altogether, not by confusion of Substance, but by unity of Person: For as the reasonable Soul and Flesh is one Man, so God and Man is one Christ, who suffered for our Salvation, descended into Hell, rose again the third Day from the Dead, he ascended into Heaven, he sitteth on the Right Hand of the Father God Almighty; from whence he shall come to judge the Quick and the Dead.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["30","31","32","33","34","35","36","37","38","39","40"]},"diffs":[],"page":"61","leaf":85},{"id":"38.24","chapter":38,"number":24,"text":"At whose coming all Men shall rise again with their Bodies, and shall give account for their own Works. And they that have done good, shall go into Life everlasting, and they that have done evil, into everlasting Fire. This is the Catholick Faith, &c. Which, every one should believe faithfully.","segments":[{"text":"At whose coming all Men shall rise again with their Bodies, and shall give account for their own Works. And they that have done good, shall go into Life everlasting, and they that have done evil, into everlasting Fire. This is the Catholick Faith, &c. Which, every one should believe faithfully.","proofs":[],"refs":[],"note":null}],"relations":{"athanasian":["41","42","43","44"]},"diffs":[],"page":"62","leaf":86}]},{"number":39,"title":"Of General Councils, or Assemblies","paragraphs":[{"id":"39.1","chapter":39,"number":1,"text":"General Councils, or Assemblies, consisting of Bishops, Elders, and Brethren, of the several Churches of Christ, and being legally convened, and met together out of all the Churches, and the Churches appearing there by their Representatives, make but one Church; and have lawful right and suffrage in this General Meeting, or Assembly, to act in the Name of Christ; It being of Divine Authority; and is the best means under Heaven to preserve Unity, to prevent Heresie, and Superintendency among, or in any Congregation whatsoever within its own Limits, or Jurisdiction. And to such a Meeting, or Assembly, Appeals ought to be made, in case any Injustice be done, or Heresie, and Schism countenanced, in any particular Congregation of Christ; and the Decisive Voice in such General Assemblies is the Major part, and such General Assemblies have lawful power to Hear, and Determine, as also to Excommunicate.","segments":[{"text":"General Councils, or Assemblies, consisting of Bishops, Elders, and Brethren,","proofs":["Acts 15:1–7"],"refs":[{"printed":"Acts 15:1–7","osis":["Acts.15.1-Acts.15.7"]}],"note":null},{"text":"of the several Churches of Christ, and being legally convened, and met together out of all the Churches, and the Churches appearing there by their Representatives, make but one Church; and have lawful right and suffrage in this General Meeting, or Assembly, to act","proofs":["Acts 15:11–14, 19, 22, 25, 28"],"refs":[{"printed":"Acts 15:11–14, 19, 22, 25, 28","osis":["Acts.15.11-Acts.15.14","Acts.15.19","Acts.15.22","Acts.15.25","Acts.15.28"]}],"note":null},{"text":"in the Name of Christ; It being of Divine Authority;","proofs":["Matthew 18:20"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]}],"note":null},{"text":"and is the best means under Heaven to preserve Unity, to prevent Heresie, and Superintendency among, or in any Congregation whatsoever within its own Limits, or Jurisdiction.","proofs":["Acts 15:1–2, 30–31"],"refs":[{"printed":"Acts 15:1–2, 30–31","osis":["Acts.15.1-Acts.15.2","Acts.15.30-Acts.15.31"]}],"note":null},{"text":"And to such a Meeting, or Assembly, Appeals ought to be made, in case any Injustice be done, or Heresie, and Schism countenanced, in any particular Congregation of Christ; and the Decisive Voice in such General Assemblies is the Major part, and such General Assemblies have lawful power to Hear, and Determine, as also to Excommunicate.","proofs":["Matthew 18:18–20","1 Corinthians 5:4–6"],"refs":[{"printed":"Matthew 18:18–20","osis":["Matt.18.18-Matt.18.20"]},{"printed":"1 Corinthians 5:4–6","osis":["1Cor.5.4-1Cor.5.6"]}],"note":null}],"relations":{},"diffs":[],"page":"62","leaf":86}]},{"number":40,"title":"Of Religious Worship, and the Sabbath-Day","paragraphs":[{"id":"40.1","chapter":40,"number":1,"text":"The Light of Nature sheweth there is a God, who hath a Soveraignty over all, but the holy Scripture hath fully revealed it; as also that all Men should worship him according to God’s own Institution and Appointment. And hath limited us, by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations whatsoever, or any other way not prescribed in the holy Scriptures: and all Religious Worship is to be given to the Father, Son, and Holy Ghost, and to God alone; not to Angels, Saints, or any other Creature, and since the Fall, not without a Mediator, nor in the Mediation of any other but Christ alone; nor is this Worshipping of God now under the Gospel, tied to any place, or made more acceptable by one place than another. Yet the Assembly of the Church, ought not to be neglected by any. And in order to his being worshipped, and served, God hath instituted one Day in Seven, for his Sabbath to be kept holy unto him; which from the Resurrection of Christ, is the First Day of the Week, which is called the Lord’s Day, and is to be observed and continued to the end of the World, as a Christian Sabbath, the last Day of the Week being abolished. And this Christian Sabbath is to be kept after a due and reverent manner, in preparing of our Hearts, and ordering of Affairs so beforehand, that we may rest that Day from Worldly and Carnal Imployments, and frequent the solemn Assemblies of the Church, and in all publick and private Duties of Religion, as Hearing, Meditating, and Conferring, and Reading in, or of the holy Scriptures, together with Prayer, publick and private, and in the duties of Necessity, Charity, and Mercy, and not in any vain or Worldly Discourse, or idle Recreations whatsoever.","segments":[{"text":"The Light of Nature sheweth there is a God, who hath a Soveraignty over all,","proofs":["Romans 1:19–20","2:15"],"refs":[{"printed":"Romans 1:19–20","osis":["Rom.1.19-Rom.1.20"]},{"printed":"2:15","osis":["Rom.2.15"]}],"note":null},{"text":"but the holy Scripture hath fully revealed it; as also that all Men should worship him according to God’s own Institution and Appointment. And hath limited us, by his own revealed Will, that he may not be worshipped according to the Imaginations and Devices of Men, or the Suggestions of Satan, under any visible Representations whatsoever,","proofs":["1 Chronicles 16:29","Psalm 95:6–8","97:7","99:5","Deuteronomy 8:6","Psalm 103:7","14:6","Mark 7:7","Psalm 99:8–9","106:29, 39","John 4:24","Revelation 9:20"],"refs":[{"printed":"1 Chronicles 16:29","osis":["1Chr.16.29"]},{"printed":"Psalm 95:6–8","osis":["Ps.95.6-Ps.95.8"]},{"printed":"97:7","osis":["Ps.97.7"]},{"printed":"99:5","osis":["Ps.99.5"]},{"printed":"Deuteronomy 8:6","osis":["Deut.8.6"]},{"printed":"Psalm 103:7","osis":["Ps.103.7"]},{"printed":"14:6","osis":["Ps.14.6"]},{"printed":"Mark 7:7","osis":["Mark.7.7"]},{"printed":"Psalm 99:8–9","osis":["Ps.99.8-Ps.99.9"]},{"printed":"106:29, 39","osis":["Ps.106.29","Ps.106.39"]},{"printed":"John 4:24","osis":["John.4.24"]},{"printed":"Revelation 9:20","osis":["Rev.9.20"]}],"note":null},{"text":"or any other way not prescribed in the holy Scriptures: and all Religious Worship is to be given to the Father, Son, and Holy Ghost, and to God alone;","proofs":["Exodus 34:14","1 Corinthians 8:4","Matthew 28:19"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"not to Angels, Saints, or any other Creature, and since the Fall, not without a Mediator,","proofs":["Deuteronomy 5:26–30","John 14:6"],"refs":[{"printed":"Deuteronomy 5:26–30","osis":["Deut.5.26-Deut.5.30"]},{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"nor in the Mediation of any other but Christ alone;","proofs":["Galatians 3:9","Hebrews 9:15","1 Timothy 2:5"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"nor is this Worshipping of God now under the Gospel, tied to any place, or made more acceptable by one place than another.","proofs":["Matthew 18:20","John 4:21","Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]},{"printed":"John 4:21","osis":["John.4.21"]},{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"Yet the Assembly of the Church, ought not to be neglected by any.","proofs":["Hebrews 10:25","Acts 2:42"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null},{"text":"And in order to his being worshipped, and served, God hath instituted one Day in Seven,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"for his Sabbath to be kept holy unto him; which from the Resurrection of Christ, is the First Day of the Week,","proofs":["1 Corinthians 16:1–2","Acts 20:7","Revelation 1:10"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"which is called the Lord’s Day, and is to be observed and continued to the end of the World, as a Christian Sabbath, the last Day of the Week being abolished. And this Christian Sabbath is to be kept after a due and reverent manner, in preparing of our Hearts, and ordering of Affairs so beforehand, that we may rest that Day from Worldly and Carnal Imployments,","proofs":["Isaiah 58:13","Nehemiah 13:15–23"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15–23","osis":["Neh.13.15-Neh.13.23"]}],"note":null},{"text":"and frequent the solemn Assemblies of the Church,","proofs":["Hebrews 10:25"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"note":null},{"text":"and in all publick and private Duties of Religion, as Hearing, Meditating, and Conferring, and Reading in, or of the holy Scriptures,","proofs":["Revelation 1:3","James 1:23, 25","Romans 10:14","Psalm 119:15","Zechariah 7:2","Luke 21:36","Acts 16:13, 16"],"refs":[{"printed":"Revelation 1:3","osis":["Rev.1.3"]},{"printed":"James 1:23, 25","osis":["Jas.1.23","Jas.1.25"]},{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"Psalm 119:15","osis":["Ps.119.15"]},{"printed":"Zechariah 7:2","osis":["Zech.7.2"]},{"printed":"Luke 21:36","osis":["Luke.21.36"]},{"printed":"Acts 16:13, 16","osis":["Acts.16.13","Acts.16.16"]}],"note":null},{"text":"together with Prayer, publick and private, and in the duties of Necessity, Charity, and Mercy, and not in any vain or Worldly Discourse, or idle Recreations whatsoever.","proofs":["Isaiah 56:2, 6"],"refs":[{"printed":"Isaiah 56:2, 6","osis":["Isa.56.2","Isa.56.6"]}],"note":null}],"relations":{},"diffs":[],"page":"63","leaf":87}]},{"number":41,"title":"Of publick and private Prayer","paragraphs":[{"id":"41.1","chapter":41,"number":1,"text":"Prayer is an Holy, Religious, and Sacred Ordinance of God; and the Duty of all Men to perform, by the Law of God; and to God alone, and no other, whether Saint or Angel; and in the Name of Christ the Mediator; and in his Name alone, and no other, whether Saint or Angel, or any other Creature. And that for all Men living, (except they have sinned the unpardonable Sin) both high and low; especially for Ministers and Magistrates. And not for dead Saints, nor Infernal Spirits. And Prayer is to be made in a Tongue understood of the People. And we ought to pray for all things necessary, according to the Will of God in Christ Jesus, in a Solemn and Reverent manner, every way suitable and agreeable to the Platform, or manner of Prayer, which Christ taught his Disciples, and us, in his holy Gospel, which is the only perfect Rule of all Prayers; and by the assistance of the Holy Spirit of God, without which we cannot pray aright. And this Religious Worship all Men are bound, and required to serve God in, both publick and private, at least two times a Day, in all Christian Families by Prayers, and Supplications, Intercessions, and giving of Thanks to God the Father, in the Name and Mediation of Christ Jesus our Lord.","segments":[{"text":"Prayer is an Holy, Religious, and Sacred Ordinance of God;","proofs":["Matthew 6:7","Jude 20","Hebrews 12:28"],"refs":[{"printed":"Matthew 6:7","osis":["Matt.6.7"]},{"printed":"Jude 20","osis":["Jude.1.20"]},{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"note":null},{"text":"and the Duty of all Men to perform, by the Law of God;","proofs":["Isaiah 55:6","Jeremiah 29:12","10:6, 25","Psalm 32:6","Matthew 26:41"],"refs":[{"printed":"Isaiah 55:6","osis":["Isa.55.6"]},{"printed":"Jeremiah 29:12","osis":["Jer.29.12"]},{"printed":"10:6, 25","osis":["Jer.10.6","Jer.10.25"]},{"printed":"Psalm 32:6","osis":["Ps.32.6"]},{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"and to God alone,","proofs":["Isaiah 30:2","Hosea 4:12","James 1:5"],"refs":[{"printed":"Isaiah 30:2","osis":["Isa.30.2"]},{"printed":"Hosea 4:12","osis":["Hos.4.12"]},{"printed":"James 1:5","osis":["Jas.1.5"]}],"note":null},{"text":"and no other, whether Saint or Angel; and in the Name of Christ the Mediator;","proofs":["John 14:13–14","15:16","16:23"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"15:16","osis":["John.15.16"]},{"printed":"16:23","osis":["John.16.23"]}],"note":null},{"text":"and in his Name alone, and no other, whether Saint or Angel, or any other Creature. And that for all Men living, (except they have sinned the unpardonable Sin) both high and low;","proofs":["1 Timothy 2:1–3"],"refs":[{"printed":"1 Timothy 2:1–3","osis":["1Tim.2.1-1Tim.2.3"]}],"note":null},{"text":"especially for Ministers and Magistrates.","proofs":["James 5:16","1 Thessalonians 5:17, 25","2 Thessalonians 3:1–2","Matthew 9:38"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]},{"printed":"1 Thessalonians 5:17, 25","osis":["1Thess.5.17","1Thess.5.25"]},{"printed":"2 Thessalonians 3:1–2","osis":["2Thess.3.1-2Thess.3.2"]},{"printed":"Matthew 9:38","osis":["Matt.9.38"]}],"note":null},{"text":"And not for dead Saints, nor Infernal Spirits. And Prayer is to be made in a Tongue understood of the People.","proofs":["1 Corinthians 14:14–17"],"refs":[{"printed":"1 Corinthians 14:14–17","osis":["1Cor.14.14-1Cor.14.17"]}],"note":null},{"text":"And we ought to pray for all things necessary, according to the Will of God in Christ Jesus, in a Solemn and Reverent manner, every way suitable and agreeable to the Platform, or manner of Prayer, which Christ taught his Disciples, and us,","proofs":["Matthew 6:6–14"],"refs":[{"printed":"Matthew 6:6–14","osis":["Matt.6.6-Matt.6.14"]}],"note":null},{"text":"in his holy Gospel, which is the only perfect Rule of all Prayers; and by the assistance of the Holy Spirit of God, without which we cannot pray aright.","proofs":["Romans 8:26–27"],"refs":[{"printed":"Romans 8:26–27","osis":["Rom.8.26-Rom.8.27"]}],"note":null},{"text":"And this Religious Worship all Men are bound, and required to serve God in, both publick and private,","proofs":["1 Thessalonians 5:18","Jeremiah 18:14–15","Hosea 5:4","Psalm 69:6"],"refs":[{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]},{"printed":"Jeremiah 18:14–15","osis":["Jer.18.14-Jer.18.15"]},{"printed":"Hosea 5:4","osis":["Hos.5.4"]},{"printed":"Psalm 69:6","osis":["Ps.69.6"]}],"note":null},{"text":"at least two times a Day, in all Christian Families by Prayers, and Supplications, Intercessions, and giving of Thanks to God the Father, in the Name and Mediation of Christ Jesus our Lord.","proofs":["Daniel 6:10","Psalm 5:2–3","55:15–17","Zechariah 8:21","Philippians 1:4, 6","1 Timothy 4:5","Isaiah 1:15","Revelation 5:8"],"refs":[{"printed":"Daniel 6:10","osis":["Dan.6.10"]},{"printed":"Psalm 5:2–3","osis":["Ps.5.2-Ps.5.3"]},{"printed":"55:15–17","osis":["Ps.55.15-Ps.55.17"]},{"printed":"Zechariah 8:21","osis":["Zech.8.21"]},{"printed":"Philippians 1:4, 6","osis":["Phil.1.4","Phil.1.6"]},{"printed":"1 Timothy 4:5","osis":["1Tim.4.5"]},{"printed":"Isaiah 1:15","osis":["Isa.1.15"]},{"printed":"Revelation 5:8","osis":["Rev.5.8"]}],"note":null}],"relations":{},"diffs":[],"page":"65","leaf":89}]},{"number":42,"title":"Of publick Humiliation, by Fasting and Prayer","paragraphs":[{"id":"42.1","chapter":42,"number":1,"text":"Publick Humiliation, by Fasting and Prayer, is an Ordinance of God, appointed for his Church and People. And it being an extraordinary Duty, especially as it hath respect to the Church generally, or the Nation as such, and therefore we must have due regard to the Grounds, Ends, and Manner, of its being performed; confessing of, and reforming from Sin, both in publick as well as private Fasts. Abstaining from our Pleasures, as also our common Food, in a sensible and real afflicting of our Souls before the Lord; or to seek to God by Prayer and Fasting for some Spiritual, or Temporal Good, that God hath promised us, or that we stand in need of. Having due regard to God’s Word and Glory, in this Solemn, or Divine Ordinance.","segments":[{"text":"Publick Humiliation, by Fasting and Prayer, is an Ordinance of God, appointed for his Church and People.","proofs":["Joel 1:14–15","2:12–18","2 Chronicles 20:3"],"refs":[{"printed":"Joel 1:14–15","osis":["Joel.1.14-Joel.1.15"]},{"printed":"2:12–18","osis":["Joel.2.12-Joel.2.18"]},{"printed":"2 Chronicles 20:3","osis":["2Chr.20.3"]}],"note":null},{"text":"And it being an extraordinary Duty, especially as it hath respect to the Church generally, or the Nation as such, and therefore we must have due regard to the Grounds, Ends, and Manner, of its being performed; confessing of, and reforming from Sin, both in publick as well as private Fasts.","proofs":["Leviticus 23:27–29","Ezra 8:21","9:4","10:1","Nehemiah 9:1–3","Isaiah 58:3–6"],"refs":[{"printed":"Leviticus 23:27–29","osis":["Lev.23.27-Lev.23.29"]},{"printed":"Ezra 8:21","osis":["Ezra.8.21"]},{"printed":"9:4","osis":["Ezra.9.4"]},{"printed":"10:1","osis":["Ezra.10.1"]},{"printed":"Nehemiah 9:1–3","osis":["Neh.9.1-Neh.9.3"]},{"printed":"Isaiah 58:3–6","osis":["Isa.58.3-Isa.58.6"]}],"note":null},{"text":"Abstaining from our Pleasures, as also our common Food, in a sensible and real afflicting of our Souls before the Lord; or to seek to God by Prayer and Fasting for some Spiritual, or Temporal Good, that God hath promised us, or that we stand in need of. Having due regard to God’s Word and Glory, in this Solemn, or Divine Ordinance.","proofs":["Jonah 3:4, 6–9","Zechariah 7:5","Matthew 6:16–18","2 Samuel 12:21–22","Esther 4:16"],"refs":[{"printed":"Jonah 3:4, 6–9","osis":["Jonah.3.4","Jonah.3.6-Jonah.3.9"]},{"printed":"Zechariah 7:5","osis":["Zech.7.5"]},{"printed":"Matthew 6:16–18","osis":["Matt.6.16-Matt.6.18"]},{"printed":"2 Samuel 12:21–22","osis":["2Sam.12.21-2Sam.12.22"]},{"printed":"Esther 4:16","osis":["Esth.4.16"]}],"note":null}],"relations":{},"diffs":[],"page":"66","leaf":90}]},{"number":43,"title":"Of Family, or Relative Duties therein","paragraphs":[{"id":"43.1","chapter":43,"number":1,"text":"Parents, and Masters, are a sort of Subordinate Governours, and Rulers, in their respective Jurisdictions and Families, in their respective Relative Places, according to their Capacities, and Opportunities; and are engaged from God’s Word, to take the Charge of their Families, and rule and govern them according to the Word of God, both Husbands, Parents, Masters, and all others concerned in any such Relation; and by their godly and religious Example, instruct their Families: they being found carefully keeping of the Sabbath-Day, in the holy and religious services of hearing the Word preached, with publick and private Prayer. As also requiring and instructing their Families and Relations, to follow their godly and religious Example, in the private and publick Exercises of Religion; and calling them to an account how they spend the Sabbath, and other times, and Mercies they injoy; Especially the reading of the Scriptures, and hearing the Word preached, with publick Prayer with them, and for them, in order to a Blessing for them, and their Families. The neglect of which Duty, or Power of Godliness, and Religion in Families, is one main cause of that wicked Atheism, and Impiety in the World and Families; and of the carnal Lukewarmness, and Ignorance in Churches, together with contempt of Government; because many Professors make so little account, or conscience of performing any duty at Home in their own Families.","segments":[{"text":"Parents, and Masters, are a sort of Subordinate Governours, and Rulers, in their respective Jurisdictions and Families, in their respective Relative Places, according to their Capacities, and Opportunities;","proofs":["Genesis 18:19","1 Samuel 2:23–25","Proverbs 31:11–12, 27–28"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]},{"printed":"1 Samuel 2:23–25","osis":["1Sam.2.23-1Sam.2.25"]},{"printed":"Proverbs 31:11–12, 27–28","osis":["Prov.31.11-Prov.31.12","Prov.31.27-Prov.31.28"]}],"note":null},{"text":"and are engaged from God’s Word, to take the Charge of their Families, and rule and govern them according to the Word of God, both Husbands, Parents, Masters, and all others concerned in any such Relation;","proofs":["1 Timothy 5:8","Matthew 7:9–10","Colossians 4:1"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Matthew 7:9–10","osis":["Matt.7.9-Matt.7.10"]},{"printed":"Colossians 4:1","osis":["Col.4.1"]}],"note":null},{"text":"and by their godly and religious Example, instruct their Families:","proofs":["Ephesians 4:25, 29–32","5:4"],"refs":[{"printed":"Ephesians 4:25, 29–32","osis":["Eph.4.25","Eph.4.29-Eph.4.32"]},{"printed":"5:4","osis":["Eph.5.4"]}],"note":null},{"text":"they being found carefully keeping of the Sabbath-Day, in the holy and religious services of hearing the Word preached, with publick and private Prayer. As also requiring and instructing their Families and Relations, to follow their godly and religious Example, in the private and publick Exercises of Religion;","proofs":["Joshua 24:15","Ephesians 5:19–21, 25","6:1–10","Proverbs 1:1","Acts 10:30, 33","1 Timothy 3:4","1 Kings 2:1–3","Genesis 49:28–29","Job 1:5","1 Chronicles 29:19","Proverbs 22:6, 15","2 Kings 2:24"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]},{"printed":"Ephesians 5:19–21, 25","osis":["Eph.5.19-Eph.5.21","Eph.5.25"]},{"printed":"6:1–10","osis":["Eph.6.1-Eph.6.10"]},{"printed":"Proverbs 1:1","osis":["Prov.1.1"]},{"printed":"Acts 10:30, 33","osis":["Acts.10.30","Acts.10.33"]},{"printed":"1 Timothy 3:4","osis":["1Tim.3.4"]},{"printed":"1 Kings 2:1–3","osis":["1Kgs.2.1-1Kgs.2.3"]},{"printed":"Genesis 49:28–29","osis":["Gen.49.28-Gen.49.29"]},{"printed":"Job 1:5","osis":["Job.1.5"]},{"printed":"1 Chronicles 29:19","osis":["1Chr.29.19"]},{"printed":"Proverbs 22:6, 15","osis":["Prov.22.6","Prov.22.15"]},{"printed":"2 Kings 2:24","osis":["2Kgs.2.24"]}],"note":null},{"text":"and calling them to an account how they spend the Sabbath, and other times, and Mercies they injoy; Especially the reading of the Scriptures, and hearing the Word preached, with publick Prayer with them, and for them, in order to a Blessing for them, and their Families. The neglect of which Duty, or Power of Godliness, and Religion in Families, is one main cause of that wicked Atheism, and Impiety in the World and Families; and of the carnal Lukewarmness, and Ignorance in Churches, together with contempt of Government; because many Professors make so little account, or conscience of performing any duty at Home in their own Families.","proofs":["Proverbs 29:15, 21","2 Timothy 3:15"],"refs":[{"printed":"Proverbs 29:15, 21","osis":["Prov.29.15","Prov.29.21"]},{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"relations":{},"diffs":[],"page":"67","leaf":91}]},{"number":44,"title":"Of Children dying in Infancy","paragraphs":[{"id":"44.1","chapter":44,"number":1,"text":"We do believe, that all little Children dying in their Infancy, (viz.) before they are capable to chuse either Good or Evil, whether born of Believing Parents, or Unbelieving Parents, shall be saved by the Grace of God, and Merit of Christ their Redeemer, and Work of the Holy Ghost, and so being made Members of the Invisible Church, shall injoy Life everlasting; for our Lord Jesus saith, of such belongs the Kingdom of Heaven. Ergo, We conclude that that opinion is false, which saith, That those little Infants dying before Baptism, are damned.","segments":[{"text":"We do believe, that all little Children dying in their Infancy, (viz.) before they are capable to chuse either Good or Evil,","proofs":["Isaiah 7:16","8:4"],"refs":[{"printed":"Isaiah 7:16","osis":["Isa.7.16"]},{"printed":"8:4","osis":["Isa.8.4"]}],"note":null},{"text":"whether born of Believing Parents, or Unbelieving Parents, shall be saved by the Grace of God, and Merit of Christ their Redeemer, and Work of the Holy Ghost,","proofs":["2 Samuel 12:19–23","Ezekiel 18:4–21","1 Kings 14:13"],"refs":[{"printed":"2 Samuel 12:19–23","osis":["2Sam.12.19-2Sam.12.23"]},{"printed":"Ezekiel 18:4–21","osis":["Ezek.18.4-Ezek.18.21"]},{"printed":"1 Kings 14:13","osis":["1Kgs.14.13"]}],"note":null},{"text":"and so being made Members of the Invisible Church, shall injoy Life everlasting;","proofs":["Matthew 18:2–4","Jeremiah 31:29–30","Deuteronomy 1:39"],"refs":[{"printed":"Matthew 18:2–4","osis":["Matt.18.2-Matt.18.4"]},{"printed":"Jeremiah 31:29–30","osis":["Jer.31.29-Jer.31.30"]},{"printed":"Deuteronomy 1:39","osis":["Deut.1.39"]}],"note":null},{"text":"for our Lord Jesus saith, of such belongs the Kingdom of Heaven.","proofs":["Matthew 19:13–14","Mark 10:13–15"],"refs":[{"printed":"Matthew 19:13–14","osis":["Matt.19.13-Matt.19.14"]},{"printed":"Mark 10:13–15","osis":["Mark.10.13-Mark.10.15"]}],"note":null},{"text":"Ergo, We conclude that that opinion is false, which saith, That those little Infants dying before Baptism, are damned.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"69","leaf":93}]},{"number":45,"title":"Of the Civil Magistrate","paragraphs":[{"id":"45.1","chapter":45,"number":1,"text":"The Supreme Lord and King of all the World, hath ordained Civil Magistrates to be under Him, over the People, for his own Glory, and the Publick Good. And the Office of a Magistrate, may be accepted of, and executed by Christians, when lawfully called thereunto; and God hath given the power of the Sword into the hands of all lawful Magistrates, for the defence and incouragement of them that do well, and for the Punishment of evil doers, and for the maintenance of Justice, and Peace, according to the wholesome Laws of each Kingdom, and Commonwealth. And they may wage War upon just and necessary Occasions. And subjection in the Lord ought to be yielded to the Magistrates, in all lawful things commanded by them, for Conscience sake, with Prayers for them, for a Blessing upon them, paying all lawful and reasonable Custom and Tribute to them, for the assisting of them against Foraign, Domestical, and Potent Enemies.","segments":[{"text":"The Supreme Lord and King of all the World, hath ordained Civil Magistrates","proofs":["Romans 13:1–4","Proverbs 8:15"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"Proverbs 8:15","osis":["Prov.8.15"]}],"note":null},{"text":"to be under Him, over the People, for his own Glory, and the Publick Good. And the Office of a Magistrate, may be accepted of, and executed by Christians, when lawfully called thereunto;","proofs":["1 Peter 2:14","Proverbs 20:26"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]},{"printed":"Proverbs 20:26","osis":["Prov.20.26"]}],"note":null},{"text":"and God hath given the power of the Sword into the hands of all lawful Magistrates, for the defence and incouragement of them that do well, and for the Punishment of evil doers,","proofs":["1 Peter 2:14","Proverbs 20:26"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]},{"printed":"Proverbs 20:26","osis":["Prov.20.26"]}],"note":null},{"text":"and for the maintenance of Justice, and Peace, according to the wholesome Laws of each Kingdom, and Commonwealth.","proofs":["2 Samuel 23:3","Psalm 82:3–4","72:4, 7"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]},{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]},{"printed":"72:4, 7","osis":["Ps.72.4","Ps.72.7"]}],"note":null},{"text":"And they may wage War upon just and necessary Occasions.","proofs":["Ecclesiastes 3:8","Proverbs 20:18","Luke 3:15","Acts 10:22","1 Chronicles 5:22","Proverbs 24:6"],"refs":[{"printed":"Ecclesiastes 3:8","osis":["Eccl.3.8"]},{"printed":"Proverbs 20:18","osis":["Prov.20.18"]},{"printed":"Luke 3:15","osis":["Luke.3.15"]},{"printed":"Acts 10:22","osis":["Acts.10.22"]},{"printed":"1 Chronicles 5:22","osis":["1Chr.5.22"]},{"printed":"Proverbs 24:6","osis":["Prov.24.6"]}],"note":null},{"text":"And subjection in the Lord ought to be yielded to the Magistrates, in all lawful things commanded by them,","proofs":["Titus 3:1","1 Peter 2:13, 17","Ecclesiastes 10:20","Proverbs 21:22"],"refs":[{"printed":"Titus 3:1","osis":["Titus.3.1"]},{"printed":"1 Peter 2:13, 17","osis":["1Pet.2.13","1Pet.2.17"]},{"printed":"Ecclesiastes 10:20","osis":["Eccl.10.20"]},{"printed":"Proverbs 21:22","osis":["Prov.21.22"]}],"note":null},{"text":"for Conscience sake,","proofs":["Romans 13:5"],"refs":[{"printed":"Romans 13:5","osis":["Rom.13.5"]}],"note":null},{"text":"with Prayers for them, for a Blessing upon them,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"paying all lawful and reasonable Custom and Tribute to them, for the assisting of them against Foraign, Domestical, and Potent Enemies.","proofs":["Matthew 22:17, 21","17:25, 27","2 Samuel 21:16–17","23:15–16"],"refs":[{"printed":"Matthew 22:17, 21","osis":["Matt.22.17","Matt.22.21"]},{"printed":"17:25, 27","osis":["Matt.17.25","Matt.17.27"]},{"printed":"2 Samuel 21:16–17","osis":["2Sam.21.16-2Sam.21.17"]},{"printed":"23:15–16","osis":["2Sam.23.15-2Sam.23.16"]}],"note":null}],"relations":{},"diffs":[],"page":"69","leaf":93}]},{"number":46,"title":"Of Liberty of Conscience","paragraphs":[{"id":"46.1","chapter":46,"number":1,"text":"The Lord Jesus Christ, who is King of Kings, and Lord of all by Purchase, and is Judg of Quick and Dead, is only Lord of Conscience; having a peculiar right so to be; He having died for that very end, to take away the Guilt, and to destroy the filth of Sin; that keeps the Consciences of all Men in Thraldom, and Bondage, till they are set free by his special Grace. And therefore he would not have the Consciences of Men in Bondage to, or imposed upon, by any Usurpation, Tyranny, or command whatsoever, contrary to his revealed Will in his Word, which is the only Rule he hath left, for the Consciences of all Men to be ruled, and regulated, and guided by, through the assistance of his Spirit. And therefore the obedience to any Command, or Decree, that is not revealed in, or consonant to his Word, in the holy Oracles of Scripture, is a betraying of the true Liberty of Conscience. And the requiring of an implicite Faith, and an absolute blind Obedience, destroys Liberty of Conscience, and Reason also, it being repugnant to both. And that no pretended good end whatsoever, by any Man, can make that Action, Obedience, or Practice, lawful and good, that is not grounded in, or upon the Authority of holy Scripture, or right Reason agreeable thereunto.","segments":[{"text":"The Lord Jesus Christ, who is King of Kings, and Lord of all by Purchase,","proofs":["1 Timothy 6:15","Acts 10:36"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]},{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"note":null},{"text":"and is Judg of Quick and Dead, is only Lord of Conscience;","proofs":["Acts 4:17–20","James 4:12","Romans 14:4","Acts 5:29"],"refs":[{"printed":"Acts 4:17–20","osis":["Acts.4.17-Acts.4.20"]},{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Romans 14:4","osis":["Rom.14.4"]},{"printed":"Acts 5:29","osis":["Acts.5.29"]}],"note":null},{"text":"having a peculiar right so to be; He having died for that very end, to take away the Guilt, and to destroy the filth of Sin; that keeps the Consciences of all Men in Thraldom, and Bondage, till they are set free by his special Grace. And therefore he would not have the Consciences of Men in Bondage to, or imposed upon, by any Usurpation, Tyranny, or command whatsoever, contrary to his revealed Will in his Word,","proofs":["1 Corinthians 7:23","Matthew 15:9","24:9"],"refs":[{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"24:9","osis":["Matt.24.9"]}],"note":null},{"text":"which is the only Rule he hath left, for the Consciences of all Men to be ruled, and regulated, and guided by, through the assistance of his Spirit. And therefore the obedience to any Command, or Decree, that is not revealed in, or consonant to his Word, in the holy Oracles of Scripture, is a betraying of the true Liberty of Conscience.","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"And the requiring of an implicite Faith, and an absolute blind Obedience, destroys Liberty of Conscience, and Reason also, it being repugnant to both.","proofs":["1 Corinthians 11:22","1 Peter 5:2–3","Matthew 15:14","Deuteronomy 12:32","Micah 6:6–8","Acts 17:25, 29–30","Deuteronomy 4:17, 19","1 Corinthians 10:18"],"refs":[{"printed":"1 Corinthians 11:22","osis":["1Cor.11.22"]},{"printed":"1 Peter 5:2–3","osis":["1Pet.5.2-1Pet.5.3"]},{"printed":"Matthew 15:14","osis":["Matt.15.14"]},{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]},{"printed":"Micah 6:6–8","osis":["Mic.6.6-Mic.6.8"]},{"printed":"Acts 17:25, 29–30","osis":["Acts.17.25","Acts.17.29-Acts.17.30"]},{"printed":"Deuteronomy 4:17, 19","osis":["Deut.4.17","Deut.4.19"]},{"printed":"1 Corinthians 10:18","osis":["1Cor.10.18"]}],"note":null},{"text":"And that no pretended good end whatsoever, by any Man, can make that Action, Obedience, or Practice, lawful and good, that is not grounded in, or upon the Authority of holy Scripture, or right Reason agreeable thereunto.","proofs":["1 Samuel 15:3–4, 11, 15, 19–27","Romans 14:10, 12","Galatians 1:14","Philippians 3:6","John 4:22","2 Samuel 3:6–8"],"refs":[{"printed":"1 Samuel 15:3–4, 11, 15, 19–27","osis":["1Sam.15.3-1Sam.15.4","1Sam.15.11","1Sam.15.15","1Sam.15.19-1Sam.15.27"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"Galatians 1:14","osis":["Gal.1.14"]},{"printed":"Philippians 3:6","osis":["Phil.3.6"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"2 Samuel 3:6–8","osis":["2Sam.3.6-2Sam.3.8"]}],"note":null}],"relations":{},"diffs":[],"page":"71","leaf":95}]},{"number":47,"title":"Of Marriage","paragraphs":[{"id":"47.1","chapter":47,"number":1,"text":"Marriage is to be between one Man, and one Woman; neither is it lawful for any Man, to have more than one Wife, nor for any Woman to have more than one Husband, at the same time. And it is lawful for all sorts of People to Marry, who are able of judgment to give their consent. But Marriage must not be within the degree of Consanguinity, or Affinity, forbidden in the Word, nor can any such Incestuous Marriages ever be made lawful by any Law of Man, or consent of Parties, to live together as Man and Wife. And it is the Duty of Christians to Marry in the Lord, and therefore those that profess the true Religion, ought not to Marry with Infidels, or Idolaters, nor prophane wicked Persons in their life, nor yet with any that maintain damnable Heresies.","segments":[{"text":"Marriage is to be between one Man, and one Woman; neither is it lawful for any Man, to have more than one Wife, nor for any Woman to have more than one Husband, at the same time.","proofs":["Matthew 19:5–6","Genesis 2:24","Malachi 2:15"],"refs":[{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]},{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Malachi 2:15","osis":["Mal.2.15"]}],"note":null},{"text":"And it is lawful for all sorts of People to Marry, who are able of judgment to give their consent.","proofs":["1 Corinthians 7:36","Hebrews 13:4","1 Timothy 4:3","Exodus 22:16–17","Genesis 29:23"],"refs":[{"printed":"1 Corinthians 7:36","osis":["1Cor.7.36"]},{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]},{"printed":"Exodus 22:16–17","osis":["Exod.22.16-Exod.22.17"]},{"printed":"Genesis 29:23","osis":["Gen.29.23"]}],"note":null},{"text":"But Marriage must not be within the degree of Consanguinity, or Affinity, forbidden in the Word,","proofs":["Leviticus 18:6–30","2 Samuel 13:14","Genesis 38:16","Deuteronomy 22:28","Ephesians 5:3","1 Corinthians 7:2"],"refs":[{"printed":"Leviticus 18:6–30","osis":["Lev.18.6-Lev.18.30"]},{"printed":"2 Samuel 13:14","osis":["2Sam.13.14"]},{"printed":"Genesis 38:16","osis":["Gen.38.16"]},{"printed":"Deuteronomy 22:28","osis":["Deut.22.28"]},{"printed":"Ephesians 5:3","osis":["Eph.5.3"]},{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]}],"note":null},{"text":"nor can any such Incestuous Marriages ever be made lawful by any Law of Man, or consent of Parties, to live together as Man and Wife.","proofs":["1 Corinthians 5:1, 4, 13","Genesis 6:2"],"refs":[{"printed":"1 Corinthians 5:1, 4, 13","osis":["1Cor.5.1","1Cor.5.4","1Cor.5.13"]},{"printed":"Genesis 6:2","osis":["Gen.6.2"]}],"note":null},{"text":"And it is the Duty of Christians to Marry in the Lord,","proofs":["1 Corinthians 7:39","Numbers 25:1–2","2 Corinthians 6:14–17"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]},{"printed":"Numbers 25:1–2","osis":["Num.25.1-Num.25.2"]},{"printed":"2 Corinthians 6:14–17","osis":["2Cor.6.14-2Cor.6.17"]}],"note":null},{"text":"and therefore those that profess the true Religion, ought not to Marry with Infidels, or Idolaters, nor prophane wicked Persons in their life, nor yet with any that maintain damnable Heresies.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"72","leaf":96}]},{"number":48,"title":"Of the lawfulness of an Oath","paragraphs":[{"id":"48.1","chapter":48,"number":1,"text":"A Lawful Oath, is a part of Religious Worship; wherein the Person swearing in Truth, Righteousness, and Judgment, solemnly calleth God to witness what he sweareth, and to judg him according to the Truth, or Falseness thereof. And we are to swear by no other Name, but by the Name of God only, when we are called before a lawful Magistrate, upon a lawful Matter, warranted by God’s holy Word; and an Oath is to be taken in the plain and common sence of the words, without Equivocation, or mental Reservation, in a solemn and reverent using of God’s Holy Name; and such an Oath, we believe all Christians, when lawfully called thereunto by the Magistrate, may take. But the foolish monastical Vows of Papists, and all idle and vain Swearing, is an abominable, and wicked prophaning of the holy Name of God.","segments":[{"text":"A Lawful Oath, is a part of Religious Worship;","proofs":["Exodus 20:7","Deuteronomy 6:13","10:20"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"10:20","osis":["Deut.10.20"]}],"note":null},{"text":"wherein the Person swearing in Truth, Righteousness, and Judgment,","proofs":["Jeremiah 4:2","Psalm 15:4"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]},{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null},{"text":"solemnly calleth God to witness what he sweareth, and to judg him according to the Truth, or Falseness thereof.","proofs":["Zechariah 5:4","2 Chronicles 6:22–23"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]},{"printed":"2 Chronicles 6:22–23","osis":["2Chr.6.22-2Chr.6.23"]}],"note":null},{"text":"And we are to swear by no other Name, but by the Name of God only,","proofs":["Isaiah 65:16","Jeremiah 12:16","Matthew 5:34"],"refs":[{"printed":"Isaiah 65:16","osis":["Isa.65.16"]},{"printed":"Jeremiah 12:16","osis":["Jer.12.16"]},{"printed":"Matthew 5:34","osis":["Matt.5.34"]}],"note":null},{"text":"when we are called before a lawful Magistrate, upon a lawful Matter, warranted by God’s holy Word;","proofs":["Nehemiah 13:25","2 Kings 11:4, 17"],"refs":[{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]},{"printed":"2 Kings 11:4, 17","osis":["2Kgs.11.4","2Kgs.11.17"]}],"note":null},{"text":"and an Oath is to be taken in the plain and common sence of the words, without Equivocation, or mental Reservation, in a solemn and reverent using of God’s Holy Name;","proofs":["Psalm 24:4"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]}],"note":null},{"text":"and such an Oath, we believe all Christians, when lawfully called thereunto by the Magistrate, may take.","proofs":["Hebrews 6:16"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"But the foolish monastical Vows of Papists, and all idle and vain Swearing, is an abominable, and wicked prophaning of the holy Name of God.","proofs":["Jeremiah 23:10","Leviticus 19:12","Ephesians 4:28","Amos 8:14","James 5:12","1 Samuel 14:29","2 Kings 6:31","Isaiah 48:1","Zephaniah 1:5"],"refs":[{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]},{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Amos 8:14","osis":["Amos.8.14"]},{"printed":"James 5:12","osis":["Jas.5.12"]},{"printed":"1 Samuel 14:29","osis":["1Sam.14.29"]},{"printed":"2 Kings 6:31","osis":["2Kgs.6.31"]},{"printed":"Isaiah 48:1","osis":["Isa.48.1"]},{"printed":"Zephaniah 1:5","osis":["Zeph.1.5"]}],"note":null}],"relations":{},"diffs":[],"page":"73","leaf":97}]},{"number":49,"title":"Of the state of Man after Death, and of the Resurrection of the Dead","paragraphs":[{"id":"49.1","chapter":49,"number":1,"text":"The Bodies of Men after Death, return to Dust, and see Corruption; but their Souls, or Spirits, which neither die nor sleep, having an Immortal Subsistence, immediately return to God who gave them; the Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God in Light and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to the Judgment of the great Day. And besides these two places, for Souls separated from their Bodies, the holy Scripture mentions none. And at the last Day, such of the Saints as shall be found alive, shall not sleep, but be Changed; and all the Dead shall be raised up with the self-same Bodies, and none other, although with different Qualities, which shall be united to their Souls for ever and ever: but the Bodies of the unjust, shall by the Power of Christ, as a severe and just Judge, be raised to Dishonour; and the Bodies of the Just and Righteous, by his Spirit, as he is Head of the Catholick Church, unto Honour, and be made conformable with his Glorious Body, and shall enjoy everlasting Life, in singing perpetual Praises, and Hallelujahs to God, for ever and ever. Amen.","segments":[{"text":"The Bodies of Men after Death, return to Dust,","proofs":["Genesis 3:19","Acts 13:36"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]},{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"and see Corruption; but their Souls, or Spirits, which neither die nor sleep, having an Immortal Subsistence, immediately return to God who gave them;","proofs":["Ecclesiastes 12:7","Acts 7:59"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"note":null},{"text":"the Souls of the Righteous being then made perfect in Holiness, are received into Paradise, where they are with Christ, and behold the Face of God in Light and Glory, waiting for the full Redemption of their Bodies;","proofs":["Luke 23:43","2 Corinthians 5:1, 6, 8","Philippians 1:23","Hebrews 12:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"and the Souls of the Wicked are cast into Hell, where they remain in Torment and utter Darkness, reserved to the Judgment of the great Day.","proofs":["Jude 6","1 Peter 3:19","Luke 16:23–24"],"refs":[{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]}],"note":null},{"text":"And besides these two places, for Souls separated from their Bodies, the holy Scripture mentions none. And at the last Day, such of the Saints as shall be found alive, shall not sleep, but be Changed;","proofs":["1 Corinthians 15:51–52","1 Thessalonians 4:17"],"refs":[{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"and all the Dead shall be raised up with the self-same Bodies, and none other,","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"although with different Qualities,","proofs":["1 Corinthians 15:42–44"],"refs":[{"printed":"1 Corinthians 15:42–44","osis":["1Cor.15.42-1Cor.15.44"]}],"note":null},{"text":"which shall be united to their Souls for ever and ever: but the Bodies of the unjust, shall by the Power of Christ, as a severe and just Judge, be raised to Dishonour;","proofs":["John 5:28–29","Daniel 12:2"],"refs":[{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null},{"text":"and the Bodies of the Just and Righteous, by his Spirit, as he is Head of the Catholick Church, unto Honour,","proofs":["1 Corinthians 15:21–23","Revelation 20:5–6"],"refs":[{"printed":"1 Corinthians 15:21–23","osis":["1Cor.15.21-1Cor.15.23"]},{"printed":"Revelation 20:5–6","osis":["Rev.20.5-Rev.20.6"]}],"note":null},{"text":"and be made conformable with his Glorious Body,","proofs":["Acts 24:15","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"and shall enjoy everlasting Life, in singing perpetual Praises, and Hallelujahs to God, for ever and ever. Amen.","proofs":["Revelation 19:1–2, 4–7","14:3"],"refs":[{"printed":"Revelation 19:1–2, 4–7","osis":["Rev.19.1-Rev.19.2","Rev.19.4-Rev.19.7"]},{"printed":"14:3","osis":["Rev.14.3"]}],"note":null}],"relations":{},"diffs":[],"page":"74","leaf":98}]},{"number":50,"title":"Of the last Judgment","paragraphs":[{"id":"50.1","chapter":50,"number":1,"text":"And lastly, We believe, God hath appointed a Day, wherein he will judg the World in Righteousness, by Jesus Christ, to whom all Power, and Judgment is given of the Father; in which Day, not only the Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds, and shall receive a just Sentence, according to what they have done in their Bodies, whether Good, or Evil, when God according to his purpose, will manifest the glory of his Mercy, in the salvation of his Elect, and of his Justice in the eternal damnation of the Wicked and Disobedient: for then shall the Righteous go into everlasting Life, and receive the fulness of Joy and Glory; but the Wicked, who know not God, nor obey the Gospel offered them in Christ, shall be cast into eternal Torments, and punished with everlasting Destruction, from the Presence of the Lord, and from the Glory of his Power. Amen.","segments":[{"text":"And lastly, We believe, God hath appointed a Day, wherein he will judg the World in Righteousness, by Jesus Christ,","proofs":["Acts 17:31","John 5:22, 27","Romans 2:16","2 Timothy 4:1"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]},{"printed":"John 5:22, 27","osis":["John.5.22","John.5.27"]},{"printed":"Romans 2:16","osis":["Rom.2.16"]},{"printed":"2 Timothy 4:1","osis":["2Tim.4.1"]}],"note":null},{"text":"to whom all Power, and Judgment is given of the Father; in which Day, not only the Apostate Angels shall be judged, but likewise all Persons that have lived upon the Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds,","proofs":["1 Corinthians 6:3","Jude 6","Matthew 12:36","2 Corinthians 5:10","Ecclesiastes 12:14","Romans 14:10, 12","Matthew 25:32"],"refs":[{"printed":"1 Corinthians 6:3","osis":["1Cor.6.3"]},{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"Matthew 12:36","osis":["Matt.12.36"]},{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]},{"printed":"Romans 14:10, 12","osis":["Rom.14.10","Rom.14.12"]},{"printed":"Matthew 25:32","osis":["Matt.25.32"]}],"note":null},{"text":"and shall receive a just Sentence, according to what they have done in their Bodies, whether Good, or Evil, when God according to his purpose, will manifest the glory of his Mercy, in the salvation of his Elect,","proofs":["Luke 21:28","1 Thessalonians 4:17","Psalm 16:11","Luke 12:32"],"refs":[{"printed":"Luke 21:28","osis":["Luke.21.28"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]},{"printed":"Psalm 16:11","osis":["Ps.16.11"]},{"printed":"Luke 12:32","osis":["Luke.12.32"]}],"note":null},{"text":"and of his Justice in the eternal damnation of the Wicked and Disobedient:","proofs":["Matthew 25:46","Psalm 58:10"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]},{"printed":"Psalm 58:10","osis":["Ps.58.10"]}],"note":null},{"text":"for then shall the Righteous go into everlasting Life, and receive the fulness of Joy and Glory;","proofs":["2 Timothy 4:8"],"refs":[{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"but the Wicked, who know not God, nor obey the Gospel offered them in Christ, shall be cast into eternal Torments,","proofs":["Luke 16:28","Revelation 14:11"],"refs":[{"printed":"Luke 16:28","osis":["Luke.16.28"]},{"printed":"Revelation 14:11","osis":["Rev.14.11"]}],"note":null},{"text":"and punished with everlasting Destruction,","proofs":["John 8:24","2 Thessalonians 1:8–10","Revelation 20:10–15","22:11, 15"],"refs":[{"printed":"John 8:24","osis":["John.8.24"]},{"printed":"2 Thessalonians 1:8–10","osis":["2Thess.1.8-2Thess.1.10"]},{"printed":"Revelation 20:10–15","osis":["Rev.20.10-Rev.20.15"]},{"printed":"22:11, 15","osis":["Rev.22.11","Rev.22.15"]}],"note":null},{"text":"from the Presence of the Lord, and from the Glory of his Power. Amen.","proofs":[],"refs":[],"note":null}],"relations":{},"diffs":[],"page":"76","leaf":100}]}],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"advertisement","title":"An Advertisment to the Reader","text":"This Protestant Confession of Faith, containing Fifty Articles, believed and professed, and now published by many Baptized Protestant Christians, whose Names are hereunto Subscribed, and do most heartily and unfeignedly own, believe, and profess the said Articles; and desire through the Grace of God, to persevere in this our Faith, or professed Belief, *&c.* And have with one consent, agreed that this Confession of our Faith be Printed and Published, in the Name of many Baptized Christians, or Congregations in the several Counties of *Bucks, Hertford, Bedford,* and *Oxford:* To which said Protestant Confession of Faith, we have this 30th Day of *January, Anno Dom.* 1678. subscribed our Names, in the behalf of our selves and many others, to whom we belong in the Counties aforesaid, which are as followeth, *viz.*\n\n- *Thomas Monck.*\n- *Stephen Dagnal.*\n- *Richard Young.*\n- *John Trulove.*\n- *[Francis] Fame.*\n- *Joseph Cooper.*\n- *William [Hewes].*\n- *Daniel Cox.*\n- *Nicholas Rennold.*\n- *Henry Baldwin.*\n- *William Glenester.*\n- *John Carter.*\n- *Henry Gosse.*\n- *John Rennolds.*\n- *Ri. [Birnume].*\n- *Robert [Illy].*\n- *Thomas [Headach].*\n- *William Bate.*\n- *Will. Giles,* senior.\n- *Will. Giles,* junior.\n- *John Hendly,*\n- *John Holan.*\n- *Hugh Glinister.*\n- *Leonard Wilkins.*\n- *John [Hobbs].*\n- *Angel Mantle.*\n- *Robert Catlin.*\n- *John Babb.*\n- *Clement Hunt.*\n- *John Mountegue.*\n- *William Smart.*\n- *Richard Goodchild.*\n- *Jeffery Wild.*\n- *Robert Fellow.*\n- *William Davis.*\n- *George Cuthral.*\n- *Thomas Dell.*\n- *John Garret.*\n- *John Russel.*\n- *Richard Bampton.*\n- *William Glenister.*\n- *Henry Gosse,* junior.\n- *John Delafield.*\n- *Timothy Ransome.*\n- *John Darvel.*\n- *William Goodchild.*\n- *Nicholas Gaffield.*\n- *Daniel Lucas.*\n- *Joseph Etheridge.*\n- *Robert Goodson.*\n- *William Norman.*\n- *Thomas French.*\n- *John Glenister.*\n- *James Lucas.*"},{"name":"contents","title":"The Titles of the Fifty Articles, with the Pages where to find every of them in this Book","text":"- Article 1. *Of the Essence of God.* p. 1.\n- Article 2. *Of the Divine Attributes in God.* p. 2.\n- Article 3. *Of the Holy Trinity.* p. 3.\n- Article 4 *Of the Divine Nature, or Godhead of Christ.* p. 4.\n- Article 5. *Of the Second Person in the Holy Trinity, taking our Flesh.* p. 5.\n- Article 6. *Of the Union of the two Natures in Christ.* p. 7.\n- Article 7. *Of the Communication of Properties.* p. 7.\n- Article 8. *Of the Holy Spirit.* p. 8.\n- Article 9. *Of Predestination and Election.* p. 9.\n- Article 10. *Of Preterition, or Reprobation.* p. 13.\n- Article 11. *Of Creation.* p. 14.\n- Article 12. *Of Divine Providence.* p. 15.\n- Article 13. *Of the First Covenant,* &c. p. 16.\n- Article 14. *Of the Fall of Man, of his Sin, and of the Punishment thereof.* p. 17.\n- Article 15. *Of Original (or Birth) Sin.* p. 18.\n- Article 16. *Of the New Covenant of Grace.* p. 19.\n- Article 17. *Of Christ, and his Mediatoral Office.* p. 21.\n- Article 18. *Of Christ Dying for all Mankind.* p. 25.\n- Article 19. *Of the Agreement between the Old and the New Testament.* p. 26.\n- Article 20. *Of Free-will in Man.* p. 28.\n- Article 21. *Of Vocation and Effectual Calling.* p. 29.\n- Article 22. *Of Evangelical Repentance.* p. 30.\n- Article 23. *Of Justifying, or Saving Faith.* p. 31.\n- Article 24. *Of Justification by Christ.* p. 32.\n- Article 25. *Of Reconciliation and Sonship by Christ.* p. 34.\n- Article 26. *Of Sanctification and Good Works.* p. 35.\n- Article 27. *Of Baptism and the Lord’s Supper.* p. 37.\n- Article 28. *Of the right Subject and Administration of holy Baptism.* p. 38.\n- Article 29. *Of the Invisible Catholick Church of Christ.* p. 40.\n- Article 30. *Of the Catholick Church as Visible.* ibid.\n- Article 31. *Of Officers in the Church of Christ.* p. 42.\n- Article 32. *Of Prayer, with Laying on of Hands.* p. 44.\n- Article 33. *Of the End and right Administration of the Lord’s Supper.* p. 45.\n- Article 34. *Of the Discipline and Government of the Church of Christ.* p. 47.\n- Article 35. *Of Communion of Saints, and giving to the Poor.* p. 50.\n- Article 36. *Of Perseverance.* p. 51.\n- Article 37. *Of the Sacred Scripture.* p. 52.\n- Article 38. *Of the three Creeds.* p. 56.\n- Article 39. *Of General Councils and Assemblies.* p. 62.\n- Article 40. *Of Religious Worship, and the Sabbath-Day.* p. 63.\n- Article 41. *Of publick and private Prayer.* p. 6[5].\n- Article 42. *Of publick Humiliation by Fasting and Prayer.* p. 6[6].\n- Article 43. *Of Family, or Relative Duties therein.* p. 6[7].\n- Article 44. *Of Children dying in Infancy.* p. 69.\n- Article 45. *Of the Civil Magistrate.* ibid.\n- Article 46. *Of Liberty of Conscience.* p. 71.\n- Article 47. *Of Marriage.* p. 72.\n- Article 48. *Of the Lawfulness of an Oath.* p. 73.\n- Article 49. *Of the State of Man after Death, and the Resurrection of the Dead.* p. 74.\n- Article 50. *Of the last Judgment.* p. 76."},{"name":"preface","title":"To the Judicious and Impartial Reader","text":"Courteous Reader,\n\n*The truly Ancient and Apostolical Faith, that*[^1] *was once delivered unto the Saints, by our Lord Jesus Christ, and miraculously confirmed unto us, by Signs, and Wonders, and divers Gifts of the Holy Ghost*[^2]*, according to the good pleasure of Almighty God. Which said Faith, and Practice, recorded in the holy Oracles of Truth, and miraculously preserved from Age to Age, even in the darkest times of Popery, and Apostacy, by the infinite Wisdom, Mercy, and Goodness of God, is yet remaining, and to be continued*[^3] *to the end of the World; and hath been manifested in all, or most Nations*[^4] *for the obedience of Faith; the which Preservations of the Sacred Scriptures, or Revelation of Gospel-Light therein contained, (of which this Nation hath had a grate share, especially within this last Hundred Years) is*[^5] *undoubtedly a very great Evidence, of the Divine Verity, and Authority of the same: And the End of God in revealing this Light of the holy Scriptures, or Gospel of Christ, is that it might be read and known of all Men, and it’s our duty*[^6] *to believe it, and thereby come through Faith, not only to have a saving, but a satisfactory knowledg of those foundation and fundamental Truths, which have been the same in all Generations; have been and shall be transmitted*[^7] *more clear from Age to Age in the times*[^8] *of Reformation, until that which*[^9] *is Perfect is come, and that which is Imperfect is done away; such addition is no Innovation, but Illustration; not a new Light, but a new Sight: The Looking-Glass slurd and cleared more or less, is the same Glass.* Columbus *did not make a new World, when he made a discovery of the Old.*\n\n*Truth wants so much of its Glory, as it is unseen: The Understanding wants so much of its perfection, as it is short in seeing thereof.*\n\n*And all Unbelief is Presumption, not Faith, which hinders Nourishment, and genders Humours.*\n\n*Grace and Glory hold proportion with the Truth. Though Knowledg may be without Grace, yet Grace is not without Knowledg, according to the measure of our approach to an exact total and adequate union of the Understanding with the truth of the Gospel; so is the glory of the Truth believed, and the communion of the Soul believing.*\n\n*Now after some years profession of the Ancient way, and Truths of Christ, evidenced by the holy Oracles in Scripture, we have in most cordial manner published this little* Manuel, *or Orthodox Confession of our Faith, to the consideration of all sober Persons, and Religious, or well-meaning Protestants, that own the Authority and Verity of the sacred Scriptures; and by comparing of this our Confession of Faith, with the sacred Writ, we doubt not but they will then conclude, that those strange Conceptions, hard Thoughts, and Persecuting Reflections cast upon us, and spoken of us, will be much abated, if not wholly taken away, in all Sober Religious Protestants in* England, *or elsewhere, differing from us. And to that end, in this Cloudy Day, we might arrive at a more general Concord among our selves, in the main Points of the Protestant Religion, and take off the false, and unjust Accusations of the Papists, and all other Enemies of the Faith, once delivered to the Saints, by Christ and his Apostles, at least stop their Mouths, or prevent, the Simple, of being deluded by them, in their boasting of the unity of their* Pseudo, *or Catachrestical Church.*\n\n*As also their Discriminating the Protestants in* England, *and elsewhere, with the name of Hereticks, and Schismaticks; and that they have no Agreement among themselves. And the cause is (say they) because they have no true Faith, nor infallible Judge to guide and direct them. Now that we may refute these Calumnies, and false Charges of theirs against the* English Protestants, *we will give them, and all others, an account of our Faith, grounded upon God’s holy Word, written in the Scriptures of Truth, and wrought in us by his Infallible Spirit, which inspired his holy Prophets, and Apostles, to write them for our Rule, both in Faith and Practice; and as for our Agreement in matters of Faith, there are but three main Opinions among our Protestant Professors in* England, *and they are commonly known by these three Names* (viz.) Episcopalians, Presbyterians, *or* Independants, *and* Anabaptists, *(but rightly called* Baptists). *Now the difference between these may be much in Ceremonies, or Circumstantial things, and in their Discipline, and Government of the Church.*\n\n*But as for their Faith in most, or all of the main Fundamentals of the Christian Religion, they do agree; as may appear to every Impartial Reader, that shall consider the Thirty Nine Articles of the Church of* England, *and Mr.* Beza’s *Confession of Faith, and the Confession of Faith signed and published by the Assembly of Divines, and many others by the Baptists in* England.\n\n*Now if these several Confessions of Faith, be compared with this our Confession now published, it will appear we have endeavoured to unite with other Protestants aforesaid, in the main Fundamental Articles of the Christian Faith. Therefore not so divided among our selves, as we are all represented to be by the slanderous Tongues of the Papists. Nor are we in any Points of Religion, so much divided among our selves*[^10]*, as the* Roman Catholicks *be in their Church, notwithstanding their vain boasting of Unity.*\n\n*And for other Noval Opinions in* England, *we have reason to believe, that the* Roman Catholicks *have had a great hand in helping forward and fomenting of them, yet nevertheless by this our positive Creed, or Confession of Faith, it’s most manifest to all Orthodox Christians, that we have sufficiently bore Testimony against their false Doctrines, as also against Atheism, Epicurism, the mad worshipping of Idols, and multiplicity of Gods, which the blind Heathen worship; the Heresie of* Manichæus, *who held two beginnings of Good and Evil; and also the blasphemous Opinions of the* Anthropomorphites, *who make God like unto Man*[^11]*: Which impious Idolatrous Opinions we do abominate, and those wicked Opinions and Heresies, of the* Macedonians, Marcionites, Valentinians, Apelles, Apolinarians, Eunomians, Ebionites, Nestorians,[^12] Eutychians; *who held that the Humane Nature after the Union was indued with the properties of the Divinity,* (viz.) *The Divine Nature was turned into Flesh.*\n\nManichees, Ubiquitarians, Socinians *or* Biddelians, Arians, Sabellians, Samosatenus, Servetus, Patripassions, Tritheites, Anti-trinitarians, Anti-scripturians, Quakers, *who have gilded over old Heresies, and gave them new Names, the better to deceive;* Seekers, *or such that are above Ordinances. All which said Opinions and Heresies, have been learnedly Confuted, by the Learned and Orthodox Pens of Dr.* Usher. *Mr.* Perkins, *Dr.* Owen, *Dr.* Hall, *Mr.* Tombs, *Mr.* Hicks, *and Mr.* Monck, *in his little Book entituled,* A Cure for the Canckering Error of the New Eutychians, *and many other Orthodox Men, both Ancient and Modern, that have asserted the Truth in opposition to these and such like abominable Hereticks, and Heresies, too large to be inserted here. We have also in this our Confession of Faith, laboured to avoid the dangerous Rocks of* Pelagianism, Antinomianism, Arminianism, *and the* Remonstrants. *As also, (as well as we may) we have endeavoured to avoid the extreams of the* Superlapsarians, *and* Sublapsarians, *and others: Which said latter Opinions, we humbly conceive, and judge in many things, are inconsistent with God’s Revealed Will in Scripture, especially that of irrespective Reprobation of particular Persons, before they have done either Good, or Evil.*\n\n*But the* Socinian *Doctrine, and such like most dangerous Opinions, or Doctrines, which raze at once the foundation of the Christian Religion, in that they do most plainly deny, a Trinity in Unity, and Unity in Trinity; Three Persons,* (viz. *The Father, the Son, and the Holy Ghost), and one God; and so by consequence, the only true object of Faith and Worship. As also, their damnable opinions in denying Christ’s satisfaction by his Death, and Merits, to the Father’s Justice for sinful Man; as also the imputation of the Mediatoral Righteousness of Christ, to every true Believer in order to his Justification, Christ having lived an holy Life, and perfectly kept, or fulfilled the Law for us, without which we could never have been saved. All which Opinions, and many more, in part, or in whole, we have bore our Testimony against in this our positive Creed, or Confession of Faith. And thus it’s plainly manifest to every Impartial Reader, that we have unfeignedly from our Hearts, joyned issue Concordably, with the Learned and Orthodox Pens of both the Ancients, and Modern Protestant Christians, that have Maintained, Professed, and Defended the truly Ancient, and Apostolick, fundamental Faith; and do oppugne, as well as they, to our power, according to the Word of God, the whole Army, or Legion of Heresies, that have and do by subtil Instruments, incumber the Christian Religion. And let not any Persons, or Congregations that are separated from the Romish Religion, or Church of* Rome, *and yet notwithstanding hold some gross Heresie, repugnant to any of the Foundation-Articles of the Christian Faith, contained in* Athanasius’s, *or the Apostles Creed (so called) conclude that they are so much better than they, though differing from them in other smaller Matters. And let such Congregations, or Persons, that hold, maintain, connive at, or suffer these or such like Heresies, and Hereticks, (we have named, and by our Articles have Opposed and Confuted) take heed lest such Doctrine do not in the end unchurch them, especially if they do not defend, and contend for the Orthodox Faith, by bearing a Testimony against such Hereticks, according to the Rule which St.* Paul *gives the Churches, in* Titus 3. 10. *to reform them.*\n\n*And for any Persons to be so zealous as some seem, or pretend to be, in several Congregations, of some Duty contained in the second Table, and to slight, or make little Conscience of the Duties of the first Table, is very strange to Men of Conscience and Reason (notwithstanding it is the practice of such, as pretend to be Masters of Reason): for how can it be that such Persons can be good Christians, or have true love to Christ, that have Courage enough to speak, or act, when their own Persons, Estates, or Relations, are persecuted, or oppressed, or when some*[^13] *Statute-Law of Christ is broken, or misinterpreted (though this is well), and their Duty, (especially the latter); and yet make no Conscience at all to oppose, or deal with them that do take away the King’s*[^14] *Dignity, Power, and Crown of Glory, or Blaspheme him by their Erroneous Opinions, or*[^15] *Heresies? And yet these must be suffered, and connived at in Congregations, which we are sure, neither consisteth*[^16] *with Scripture, or Right Reason, but is indeed the proper effects of ignorance in God’s Laws, as also Self-interest, and Hypocritical Partiality, or Covetous Impiety. In a word, if such Persons repent not, nor Congregations reform not, by purging out such Cankering Heresies, or Hereticks, we must conclude from God’s Word, Right Reason, and Common Experience, that such things are the sad*[^17] *Prodroms of some sore and dismal Cloud of Judgments, that may sooner, or later, more, or less, (we have too much cause to fear) fall upon such Congregations, if they repent not.*\n\n*And for such Persons, that through Pride, or Vain-Glory, do pretend to Singularity; in finding out new Doctrines, or Opinions, and in their Preachings, or Writings, charge the Orthodox with Plagiarism, because they speak the same Truths, Doctrine, or Principles, that the Orthodox Christians have taught, written, and delivered to us from Age to Age, according to the Analogie of Faith recorded in holy Scripture; let such glory still in this their Singularity. For our parts we do profess, and ingenuously declare to all the World, that we are far off from assuming such Singularity; but rather have studied a Concord, or Unity, with our Fore-fathers, in the good Old Way of the Gospel; and have laboured to speak in the very same Words, or Language of* Canaan, *that our Fore-fathers, the Godly Saints spoke in; and do desire to walk in the Ancient Footsteps of the Flock of Christ, firmly believing in the same Gospel-Covenant, and Mediator, that* Noah, Abraham, Isaac, *and* Jacob, *and the holy Apostles,* &c. *believed in, and were saved by, through Faith in Christ, there being no alteration of the Covenant of Grace (as we know of), neither Objectively, nor Subjectively, it being one and the same in Substance, from the Fall of* Adam, *to this Day. And so the Old and New Testaments, like the Faces of the Cherubims, look one towards another, holding forth but one*[^18] *Mediator, and Way of Salvation by him, though revealed to us by sundry degrees, and in divers manners.*\n\n*And if any Matter, we have now published, in these Fifty Articles, shall seem Noval, or Singular to any, being soberly weighed, and impartially considered by the Reader, it will appear, it is more by way of Explanation, and Accommodation, in order to a Union, than any new Matter, or Words: All the Articles being delivered in a plain and modest style, and in Scripture Language, fitted to the meanest Capacities, we not pretending to any Rhetorical, or Humane* Eloquence *in speaking, no farther forth than it serves to express the truth Intelligibly to others. For Reason it self, as well as Tongues, or Humane Learning, ought to be subservient to the Mind of the Holy Ghost, or Divine Mysteries of Faith, revealed in Scripture; for we believe it,* ex authoritate dicentis, *relying upon the Truth of him that saith it, and not upon Reason: And all the Evidence which we get by Reason, is nothing to this Certitude. For if Reason should go before, like an Usher to make way to Faith in Divine Mysteries, we should never believe. In many Divine Truths, the Schoolmen say well,* Rationes præcedentes minuunt fidem, sed Rationes subsequentes augent fidem: *Reasons going before Faith weaken Faith, but Reasons coming after Faith strengthen it.*\n\n*For Philosophy it self, though maintained by the successive force of the greatest Wits, yet is purblind, or dark-sighted, in Divine Mysteries, and evaporates into nothing, before Divine Revelation: but Christianity, attended by its own Authority, established its*[^19] *Dominion, and raised an eternal Empire of Truth and Holiness in the World; yet the Reason of Man cannot inspire into its own productions, or principle of Life: for the Conversion of Men and Women to Christianity, was, and is, the effect of infinite Mercy, and equal Power; and the Simple, Plain, and Divine Truths of Jesus Christ in the Gospel, shall survive its uttermost Periods, maugre all its Enemies, and greatest Opposition; although it be in a showre of Blood, yet it shall thereby be made Fruitful: According to that true Axiom, That the Blood of the Martyrs, is the Seed of the Church. And by its everlasting Monuments, remain for ever, by its victorious Permanent Efficacy. And though the Way of the Gospel be attended (especially the powerful profession of it) with some difficulty, yet remember what St.* Chrysostom *saith*[^20], Non aspicias aspera est via, sed attende quo ducit, nec considera quòd est arcta, sed ubi desinit: *Regard thou not that the way to Life is streight, but mark whither it leadeth, and where it endeth.*[^21] Nemo potest hic gaudere cum seculo, & illic regnare cum Deo.—— *No Man can have his full contentment and delight, both in this, and God’s Kingdom. Consider Souls,*[^22] *God’s Tabernacle is in* Salem, *and his Dwelling-place is in* Sion: *How then shall we esteem of the*[^23] *Truth, and Worship of God? and desire to meet him where he hath promised his Presence, setting a low esteem of the Glory, and Grandure of this World, in its greatest Riches. Consider all true, and lasting Felicity, and Riches, are in Christ; and as*[^24] *St.* Bernard *saith,* O Lord Jesus, he that will not live to Thee, is worthy of Death, and is already Dead; and he that is not Wise to Thee, is become a Fool; he that desireth any Being but for Thee, is to be esteemed as nothing, *&c. Oh consider what Christ hath done for us! As*[^25] *St.* Augustine *hath it,* Oh Son of God! how great was thy Humility! how great was thy Charity! how exceeding was thy Pity! I sinned, thou art Chastised; I offended, thou art Punished; I was disobedient, thou Obedient for me; I transgressed, and thou art Tortured, *&c. Hearken to the Word of God as*[^26] *St.* Ambrose *adviseth us,——* Interrogentur Scripturæ, *&c. that is, Consult with the Scripture, the Apostles, the Prophets what they spake, Christ speaketh.*\n\n*But if it be said, the Scriptures be hard to be understood: Consider what St.* Augustine *hath said, in answer to such an Objection.*[^27] Magnificè, & salubriter Spiritus Sanctus Scripturas ita modificavit, ut locis apertioribus fami occurreret, obscurioribus autem fastidia detergeret, nihil ferè de illis obscurioribus eruit, quod non planissimè alibi dictum reperiatur.\n\n*The Holy Ghost hath therefore magnifically, and wholsomely so tempered the Scriptures, that by plain, and easie places, he might prevent Famine: By obscure places, he might wipe away all Loathsomness (or Disdain): For nothing almost, is gathered out of those obscure places, which is not in some other places delivered plainly.*\n\n*And this Authority of the Word of God, [pu]ts an Honour upon the Ministry thereof, that we should honour them, and hearken to them, when they come in the Name of Christ; for Christ saith,* Qui vos audit, me audit: *He that heareth you, heareth me. Therefore let such that make no conscience of disdaining, and reflecting calumniously upon the sober godly Ministers, or Servants of Christ, forbear such practice; for God saith, Touch not mine Anointed, and do my Prophets no harm; and the dust of their Feet, will be a witness against such Persons (if they do not repent) [in] the Day of Judgment.*\n\n*Finally, Consider Immortal Souls! This [Pla]ce you are now in, is not* Terra viventium, *[the] Land of the Living, which maketh us blessed, and which the Meek shall inherit: But* Terra morientium, *the Land of the Dying, wherein we dwell as Strangers and Pilgrims, for a short time: And as the Vail of the Temple before it was rent, did hinder us from the sight of the Cherubims, and Mercy seat: So must our Corruptions be rent from us, which hinder us from the beatifical sight of Christ, our Saviour.* Sed si recte Deum amemus. *But if we truly love God the Father, and Jesus Christ and his Kingdom, (this love will symbolize our Minds, into that which we love; for the Mind is not where it liveth, but where it loveth). An endeavour so to live in this World, that short time [we] have to live among the Wicked, and slanderous backbiting Tongues, and tempestuous proud Waves, and dangerous Rocks of Heresie, and ungodly Professors; who glory more in [the] formal name of a Christian, or Professor, than they care, or endeavour to live in the power [of] it; that being too straight a way, or too heavy a burthen for many now a-days. Yet the Go[dly] should be as the Lillies themselves,* Quæ ipsas utique pungentes se spinas candore proprio illustrare non cessant: *Which [by] their own Beauty do adorn the Thorns themselves, by whom they are pricked. And though their proud Waves beat upon thee, and they be as Thorns to thee, yet* ne tribuletur Cor tuum, *let not thy Heart be troubled; for*[^28] *Jesus Christ is Musick in the Ear, Pleasure and Comfort in the Heart. So that from experience of God’s Grace, thou wilt say with the Psalmist,*[^29] O how amiable are [thy] Dwellings, O Lord of Hosts? My Heart and my Flesh shall rest in the Living God.\n\n*Consider these things, Christian Reader, which are here humbly proposed, to that end the Protestant Interest might be united in the love of, and practice, and power of Godliness, in Church and Family; and Heresie oppugned, and Hereticks detected, Schism prevented, and Scandals removed, were undeserved and humble Souls comforted, and all good Christians in the unity of the true Faith, established according to God’s Word; and Christian Congregations reformed, and Obedience to Superiours (in all lawful things) performed. These, and such like, being the main Ends of our publishing this Confession of Faith at this time: Therefore if any shall censure it, we only beg this favour, That first they will be pleased to weigh and consider, those things herein proposed, in the ballance of the Sanctuary, according to our Saviour’s Rule*[^30]*, to search the Scripture,* &c. *And like the*[^31] *noble* Bereans, *to search and see whether these things be so or no, and after that to judge. And as St.* Paul *saith*[^32], To prove all things, and hold fast that which is good; *and contend earnestly for the Faith that was once delivered to the Saints. And if thou findest any Profit, or Advantage to thy Soul, give God the Glory, and help us by thy Prayers, and we have our End.* Vale.\n\n[^1]: Jude 3.\n[^2]: Heb. 2. 4.\n[^3]: Mat. 28. 20.\n[^4]: Rom. 16. 26.\n[^5]: See Doct. *Usher*’s Body of Divinity, *pag.* 11.\n[^6]: John 20. 30, 31.\n[^7]: Isa 11. 9.\n[^8]: Heb. 9. 10\n[^9]: Eph. 4. 13.\n[^10]: See Mr. *Shelden*’s Book of Recantation.\n[^11]: The wicked opinions of the *Muggletonians*, and *Hobbists*.\n[^12]: *Eutyches*, who thought the Union to be made so in the Natures, that the Humanity was absorpt, or wholly turned into the Divinity.—— So that by that Transubstantiation the Humane Nature had no longer being. See Dr. *Person*, in his Exposition of the Creed, *pag.* 162.—— See *Leo*, Bishop of *Rome*, Sermon 8. *De nativ. hic autem*, &c.\n[^13]: For we are sure that the denying of Baptism is a less evil, than to deny the Divinity, or Humanity of the Son of God.\n[^14]: Yea, all his three Offices of Priest, Prophet, and King.\n[^15]: 2 Pet. 2. 1. By denying his Godhead, *&c.*\n[^16]: Gal. 5. 20.\n[^17]: Rev. 2. 20, 21, 23, 24.\n[^18]: *Viz.* True God and true Man, united in one Person.\n[^19]: Dr. *Bates* Harmony of the Divine Attributes.\n[^20]: Chrys. in Mat. 16.\n[^21]: Greg. the Great in Mat. 13.\n[^22]: Psal. 77.\n[^23]: *Viz.* The true Object of Divine worship, *viz.* Fa. Son & Holy Spirit.\n[^24]: Bern. in Cant, Hom. 10.\n[^25]: Aug. Med. Cap. 7.\n[^26]: Ambr. ad Gratia. Imper.\n[^27]: Aug. de Doct. Christ. lib. 2.\n[^28]: Bern. in Cant. Hom. 15.\n[^29]: Psal. 84. 1, 2.\n[^30]: Joh. 5. 39.\n[^31]: Act. 17. 11.\n[^32]: 1 Thes. 5. 21."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"aoc1680","kind":"catechism","title":"An Orthodox Catechism","short":"AOC","aliases":["Orthodox Catechism","Collins’s Catechism"],"authors":["Hercules Collins"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1680,"adopted":[]},"year":1680,"edition":"The first edition, 1680","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"aoc1680-modernized","relation":"same"},{"document":"apostles","relation":"expounds"},{"document":"heidelberg","relation":"adapts"}],"provenance":{"witness":{"title":"An Orthodox Catechism, Being the Sum of Christian Religion, Contained in the Law and Gospel","edition":"The first edition, 1680","published":1680,"place":"London","catalog":["Wing C5364"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680","pdf":"https://assets.symbolics.dev/821d008f8e53b124850a6a039e5cfc3e149bd473a614ad728b626a1d820926fb/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680.pdf","sha256":"821d008f8e53b124850a6a039e5cfc3e149bd473a614ad728b626a1d820926fb","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680.pdf"},"transcription":{"from":"unknown","checked":[{"against":"scan","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs of questions 14, 25, 34, 41, 53, 114, 133 and 139"}]},"license":"public-domain","notes":"By Hercules Collins, after the Heidelberg Catechism. Its footnotes were taken from a Google Books copy of the 1680 printing."},"chapter_count":0,"paragraph_count":0,"question_count":152,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/aoc1680","chapters":[],"sections":[{"number":1,"title":"Introduction"},{"number":2,"title":"Of the Holy Ghost"},{"number":3,"title":"Of the Sacraments"},{"number":4,"title":"Of the Lord’s Supper"},{"number":5,"title":"The third Part is of Man’s Thankfulness"},{"number":6,"title":"Of Prayer"}],"questions":[{"number":1,"question":"What is thy only comfort in Life and Death?","answer":"That both in Soul and Body, whether I live or dye, I am not mine own, but belong wholly unto my most faithful Lord and Saviour Jesus Christ: who by his most precious Blood fully satisfying for all my Sins, hath delivered me from all the power of the Devil, and so preserveth me, that without the will of my Heavenly Father not so much as an Hair may fall from my Head; yea all things must serve for my safety: wherefore by his Spirit also he assureth me of everlasting Life, and maketh me ready and prepared, that henceforth I may live to him.","segments":[{"text":"That both in Soul and","proofs":["1 Corinthians 6:19","1 Thessalonians 5:10"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]},{"printed":"1 Thessalonians 5:10","osis":["1Thess.5.10"]}],"note":null},{"text":"Body, whether I live or dye,","proofs":["Romans 14:8"],"refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"note":null},{"text":"I am not mine own, but","proofs":["1 Corinthians 3:23"],"refs":[{"printed":"1 Corinthians 3:23","osis":["1Cor.3.23"]}],"note":null},{"text":"belong wholly unto my most faithful Lord and Saviour Jesus Christ: who by his most precious Blood","proofs":["1 Peter 1:18–19","1 John 1:7","1 John 2:2"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"fully satisfying for all my Sins, hath","proofs":["1 John 3:8","Hebrews 2:14–15"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Hebrews 2:14–15","osis":["Heb.2.14-Heb.2.15"]}],"note":null},{"text":"delivered me from all the power of the Devil, and so","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null},{"text":"preserveth me, that without the will of my Heavenly Father not so much as an Hair may","proofs":["Matthew 10:30","Luke 21:18"],"refs":[{"printed":"Matthew 10:30","osis":["Matt.10.30"]},{"printed":"Luke 21:18","osis":["Luke.21.18"]}],"note":null},{"text":"fall from my Head; yea all things","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"must serve for my safety: wherefore by his Spirit also he","proofs":["2 Corinthians 1:12","2 Corinthians 5:5","Ephesians 1:13–14"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]},{"printed":"2 Corinthians 5:5","osis":["2Cor.5.5"]},{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"assureth me of everlasting Life, and","proofs":["Romans 8:24–25"],"refs":[{"printed":"Romans 8:24–25","osis":["Rom.8.24-Rom.8.25"]}],"note":null},{"text":"maketh me ready and prepared, that henceforth I may live to him.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["1"],"heidelberg":["1"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Soul","position":null},{"text":"Body, whether I live or dye, I","position":null},{"text":"mine","position":null},{"text":"wholly","position":null},{"text":"most","position":1},{"text":"Lord and","position":null},{"text":"by","position":1},{"text":"most","position":2},{"text":"satisfying","position":null},{"text":"hath","position":null},{"text":"so much as an","position":null},{"text":"may","position":1},{"text":"serve for","position":null},{"text":"safety: wherefore","position":null},{"text":"also","position":null},{"text":"everlasting","position":null},{"text":"ready","position":null},{"text":"prepared, that","position":null},{"text":"I may live","position":null}]}],"page":null,"leaf":null},{"number":2,"question":"How many things are necessary for thee to know, that thou injoying this comfort mayst live and dye happily?","answer":"Three. The first, what is the greatness of my sin and misery. The second, how I am delivered from all Sin and Misery. The third, what thanks I owe unto God for this delivery.","segments":[{"text":"","proofs":["Luke 24:47","1 Corinthians 6:11","Romans 8:15","Titus 3:3–8"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Titus 3:3–8","osis":["Titus.3.3-Titus.3.8"]}],"note":null},{"text":"Three. The first, what is the","proofs":["John 4:41","Romans 3"],"refs":[{"printed":"John 4:41","osis":["John.4.41"]},{"printed":"Romans 3","osis":["Rom.3"]}],"note":null},{"text":"greatness of my sin and misery. The second, how I am","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"delivered from all Sin and Misery. The third, what thanks I","proofs":["Ephesians 5:10","1 Peter 2:9","1 Peter 3:10–12","Romans 6:11–13","Matthew 5:16","Titus 2:11–12"],"refs":[{"printed":"Ephesians 5:10","osis":["Eph.5.10"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]},{"printed":"1 Peter 3:10–12","osis":["1Pet.3.10-1Pet.3.12"]},{"printed":"Romans 6:11–13","osis":["Rom.6.11-Rom.6.13"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]}],"note":null},{"text":"owe unto God for this delivery.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["2"],"heidelberg":["2"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"what is the greatness of","position":null},{"text":"misery.","position":null},{"text":"am","position":null},{"text":"Sin","position":null},{"text":"Misery.","position":null},{"text":"what thanks","position":null},{"text":"owe unto","position":null},{"text":"this delivery.","position":null}]}],"page":null,"leaf":null},{"number":3,"question":"Whence knowest thou thy misery?","answer":"Out of the Law of God.","segments":[{"text":"Out of the Law of","proofs":["Romans 3:20","Romans 7:5,13","Romans 5:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Romans 7:5,13","osis":["Rom.7.5","Rom.7.13"]},{"printed":"Romans 5:20","osis":["Rom.5.20"]}],"note":null},{"text":"God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["3"],"heidelberg":["3"]},"diffs":[],"page":null,"leaf":null},{"number":4,"question":"What doth the Law of God require of us?","answer":"That which Christ doth summarily teach us, Matthew 22:37–40. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength. This is the first and the great Commandment; and the second is like unto it, Thou shalt love thy Neighbour as thy self. On these two Commandments hang the whole Law and the Prophets.","segments":[{"text":"That which Christ doth summarily teach us, Matthew 22:37–40. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null},{"text":"Strength. This is the first and the great Commandment; and the second is like unto it, Thou shalt love thy Neighbour as thy self. On these two Commandments hang the whole Law and the Prophets.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["4"],"heidelberg":["4"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"That which","position":null},{"text":"doth summarily teach","position":null},{"text":"Matthew 22:37–40.","position":null},{"text":"and","position":1},{"text":"and","position":2},{"text":"Commandment;","position":null},{"text":"unto it,","position":null},{"text":"thy self.","position":null},{"text":"ment","position":2}]}],"page":null,"leaf":null},{"number":5,"question":"Art thou able to keep all these things perfectly?","answer":"No truly: for by nature I am prone to the hatred of God, and of my Neighbours.","segments":[{"text":"No","proofs":["Romans 3:10,23","1 John 1:8"],"refs":[{"printed":"Romans 3:10,23","osis":["Rom.3.10","Rom.3.23"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"truly: for by nature I am prone to the hatred of God, and of my","proofs":["Romans 8:7","Ephesians 2:3","Titus 3:3"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null},{"text":"Neighbours.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["5"],"heidelberg":["5"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"truly:","position":null},{"text":"by nature","position":null},{"text":"the hatred of","position":null},{"text":"of","position":2},{"text":"s","position":null}]}],"page":null,"leaf":null},{"number":6,"question":"Did God then make man so wicked and perverse?","answer":"Not so, but rather he made him good, and to his own Image; that is, indued with true Righteousness and Holiness, that he might rightly know God his Creator, and heartily love him, and live with him blessed for ever, and that to laud and magnify him.","segments":[{"text":"Not","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"so, but rather he made him good, and to his own","proofs":["Genesis 1:26–27"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]}],"note":null},{"text":"Image; that is, indued with true Righteousness and Holiness, that he might rightly know God his Creator, and heartily love him, and live with him blessed for ever, and that to laud and magnify","proofs":["2 Corinthians 3:18","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"him.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["6"],"heidelberg":["6"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Not so,","position":null},{"text":"rather he made him","position":null},{"text":"to","position":1},{"text":"that is, indued with true","position":null},{"text":"and","position":3},{"text":"blessed for ever, and that","position":null},{"text":"laud","position":null},{"text":"magnify","position":null}]}],"page":null,"leaf":null},{"number":7,"question":"Whence then ariseth the wickedness of Mans nature?","answer":"From the fall and disobedience of our first Parents Adam and Eve: hence is our nature so corrupt that we are all conceived and born in Sin.","segments":[{"text":"From the fall and disobedience of our first Parents Adam and","proofs":["Romans 5:12","Romans 5:18–19"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:18–19","osis":["Rom.5.18-Rom.5.19"]}],"note":null},{"text":"Eve: hence is our nature so corrupt that we are all conceived and born in","proofs":["Psalm 51:5","Genesis 5:3"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null},{"text":"Sin.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["7"],"heidelberg":["7"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"is","position":2}]}],"page":null,"leaf":null},{"number":8,"question":"Are we so corrupt that we are not at all apt to do well, and are prone to all vice?","answer":"Indeed we are, except we are regenerated by the Holy Ghost.","segments":[{"text":"Indeed we are, except we are regenerated by the Holy","proofs":["John 3:5","Genesis 6:5","Job 14:4","Job 15:16","Isaiah 53:6"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"Job 15:16","osis":["Job.15.16"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null},{"text":"Ghost.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["8"],"heidelberg":["8"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Holy Ghost.","position":null}]}],"page":null,"leaf":null},{"number":9,"question":"Doth not God then Injury to Man who in the Law requireth that of him which he is not able to perform?","answer":"No; For God had made Man such a one as he might perform it: but Man by the impulsion of the Devil, and his own stubbornness bereaved himself and all his posterity of those Divine Graces.","segments":[{"text":"No; For God had made Man such a one as","proofs":["John 3:5","Ephesians 4:24"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"he might perform it: but Man by the impulsion of the","proofs":["Luke 10:30"],"refs":[{"printed":"Luke 10:30","osis":["Luke.10.30"]}],"note":null},{"text":"Devil, and his own stubbornness bereaved himself and all his posterity of those Divine Graces.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["9"],"heidelberg":["9"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"No;","position":null},{"text":"had","position":null},{"text":"such a one as he might perform","position":null},{"text":"impulsion","position":null},{"text":"stubbornness bereaved","position":null},{"text":"Graces.","position":null}]}],"page":null,"leaf":null},{"number":10,"question":"Doth God leave this stubbornness and falling away of Man unpunished?","answer":"No: but is angry in most dreadful manner, as well for the sins wherein we are born, as also for those which our selves commit, and in most just Judgment punisheth them with present and everlasting Punishments, as himself pronounceth: Cursed be he that confirmeth not all the words of this Law to do them.","segments":[{"text":"No: but is angry in most dreadful","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"manner, as well for the sins wherein we are born, as also for those which our selves commit, and in most just Judgment punisheth them with present and everlasting Punishments, as himself pronounceth: Cursed be he that confirmeth not all the words of this Law to do","proofs":["Deuteronomy 27:26","Galatians 3:10"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"them.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["10"],"heidelberg":["10"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"angry in most dreadful manner,","position":null},{"text":"for the sins wherein we are born,","position":null},{"text":"also for those which our selves commit,","position":null},{"text":"most","position":2},{"text":"punisheth them with present","position":null},{"text":"everlasting Punishments,","position":null},{"text":"himself pronounceth: Cursed be","position":null},{"text":"confirmeth","position":null},{"text":"words","position":null},{"text":"this","position":null}]}],"page":null,"leaf":null},{"number":11,"question":"Is not God therefore merciful?","answer":"Yea, Verily he is merciful; but so, that he is also just: wherefore his Justice requireth that the same which is committed against the divine Majesty of God, should also be recompenced with extream, that is, everlasting Punishment both in Body and Soul.","segments":[{"text":"Yea, Verily he is","proofs":["Exodus 34:6","Psalm 5:4–6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]},{"printed":"Psalm 5:4–6","osis":["Ps.5.4-Ps.5.6"]}],"note":null},{"text":"merciful; but so, that he is also","proofs":["Exodus 20:5","2 Corinthians 6:14"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null},{"text":"just: wherefore his Justice requireth that the same which is committed against the divine Majesty of God, should also be recompenced with extream, that is, everlasting Punishment both in Body and Soul.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["11"],"heidelberg":["11"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Yea, Verily he","position":null},{"text":"so, that he is","position":null},{"text":"w","position":1},{"text":"the same","position":null},{"text":"divine","position":null},{"text":"should also","position":null},{"text":"recompenced","position":null},{"text":"in","position":4}]}],"page":null,"leaf":null},{"number":12,"question":"Seeing then by the just Judgment of God we are subject both to temporal and eternal Punishments, is there yet any way or means remaining whereby we may be delivered from these Punishments, and be reconciled to God?","answer":"God will have his Justice satisfied: wherefore it is necessary that we satisfy either by our selves, or by another.","segments":[{"text":"God will have his","proofs":["Exodus 20:5–7","Exodus 23:7"],"refs":[{"printed":"Exodus 20:5–7","osis":["Exod.20.5-Exod.20.7"]},{"printed":"Exodus 23:7","osis":["Exod.23.7"]}],"note":null},{"text":"Justice satisfied: wherefore it is necessary","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"that we satisfy either by our selves, or by another.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["12"],"heidelberg":["12"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"wherefore it is necessary that","position":null},{"text":"satisfy","position":null},{"text":"our selves,","position":null}]}],"page":null,"leaf":null},{"number":13,"question":"Are we able to satisfy by our selves?","answer":"Not a whit. Nay rather we do every day increase our debt.","segments":[{"text":"Not a whit. Nay rather we do every day","proofs":["Job 9:2–3","Job 15:15","Matthew 6:12"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Job 15:15","osis":["Job.15.15"]},{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"increase our debt.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["13"],"heidelberg":["13"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Not a whit. Nay rather","position":null},{"text":"do every day","position":null}]}],"page":null,"leaf":null},{"number":14,"question":"Is there any creature in Heaven or in Earth, which is only a creature, able to satisfy for us?","answer":"None. For first God will not punish that Sin in any other creature which man hath committed: and further, neither can that which is nothing but a creature sustain the wrath of God against sin, and deliver others from it.","segments":[{"text":"None. For first God will","proofs":[],"refs":[],"note":null},{"text":"not punish that Sin in any other creature which man hath committed: and further, neither can that which is nothing but a creature sustain the wrath of God against sin,","proofs":["Psalm 130:3","Job 4:18","Job 25:5"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]},{"printed":"Job 4:18","osis":["Job.4.18"]},{"printed":"Job 25:5","osis":["Job.25.5"]}],"note":null},{"text":"and deliver others from it.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["14"],"heidelberg":["14"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"that Sin in","position":null},{"text":"neither can that which is nothing but a","position":null},{"text":"wrath","position":null},{"text":"God","position":2},{"text":"and","position":2}]}],"page":null,"leaf":null},{"number":15,"question":"What manner of Mediatour then, and Deliverer must we seek for?","answer":"Such a one verily as is very Man, and perfectly just, and yet in Power above all creatures, that is, one who also is very God.","segments":[{"text":"Such a one verily as is very Man, and perfectly just, and yet in Power above all creatures, that is, one who also is very","proofs":["1 Corinthians 15:25","Jeremiah 23:6","Isaiah 53:11","2 Corinthians 5:14","Hebrews 7:16","Isaiah 7:14","Romans 8:3"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]},{"printed":"Hebrews 7:16","osis":["Heb.7.16"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["15"],"heidelberg":["15"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Such a","position":null},{"text":"verily 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others.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["16"],"heidelberg":["16"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"that","position":1},{"text":"do it self","position":null},{"text":"recompence","position":1},{"text":"but he that","position":null},{"text":"make recompence","position":2}]}],"page":null,"leaf":null},{"number":17,"question":"Why must he also be very God?","answer":"That he might by the Power of his Godhead sustain in his flesh the burthen of God’s wrath, and might recover and restore unto us that Righteousness and Life which we lost.","segments":[{"text":"That he might by the Power of his","proofs":["Isaiah 55:3,8","Acts 2:24","1 Peter 3:18"],"refs":[{"printed":"Isaiah 55:3,8","osis":["Isa.55.3","Isa.55.8"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"Godhead sustain in his flesh the burthen of God’s wrath,","proofs":["1 John 1:2","1 John 4:9–10","Acts 20:28","John 3:16"],"refs":[{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"1 John 4:9–10","osis":["1John.4.9-1John.4.10"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"and might recover and restore unto us that Righteousness and Life which we lost.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["17"],"heidelberg":["17"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"flesh","position":null},{"text":"recover","position":null},{"text":"unto","position":null},{"text":"that","position":null},{"text":"which we lost.","position":null}]}],"page":null,"leaf":null},{"number":18,"question":"And who is that Mediatour which is together both very God, and a very perfectly just Man?","answer":"Even our Lord Jesus Christ, who is made to us of God’s Wisdom, Righteousness, Sanctification & Redemption.","segments":[{"text":"Even our Lord Jesus","proofs":["Matthew 1:23","1 Timothy 3:16","John 14:16","1 Timothy 2:5","Luke 2:11"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]},{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null},{"text":"Christ, who is made to us of God’s Wisdom, Righteousness, Sanctification","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"& Redemption.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["18"],"heidelberg":["18"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Even","position":null},{"text":"to","position":null},{"text":"of God’s","position":null},{"text":"&","position":null}]}],"page":null,"leaf":null},{"number":19,"question":"Whence knowest thou this?","answer":"Out of the Gospel which God first made known in Paradise, and afterwards did spread it a broad by the Patriarchs and Prophets: shadowed it by Sacrifices and other Ceremonies of the Law; and lastly accomplished it by his only begotten Son Christ our Lord.","segments":[{"text":"Out of the Gospel which God first made known","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"in Paradise, and","proofs":["Genesis 22:18","Genesis 49:10–11","Romans 1:2","Hebrews 1:1","Acts 3:22","Acts 10:43"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]},{"printed":"Genesis 49:10–11","osis":["Gen.49.10-Gen.49.11"]},{"printed":"Romans 1:2","osis":["Rom.1.2"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"afterwards did spread it a broad by the Patriarchs and","proofs":["John 5:46","Hebrews 10:7"],"refs":[{"printed":"John 5:46","osis":["John.5.46"]},{"printed":"Hebrews 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but to those only who by a true Faith are ingrafted into him, and receive his benefits.","segments":[{"text":"Not to all: but to those only who by a true Faith are ingrafted into him,","proofs":["John 1:12","John 3:36","Isaiah 53:11","Psalm 2:12","Romans 11:20","Hebrews 4:2","Hebrews 10:39"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"John 3:36","osis":["John.3.36"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"Psalm 2:12","osis":["Ps.2.12"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"and receive his benefits.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["20"],"heidelberg":["20"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Not to all: but to those","position":null},{"text":"by a true Faith","position":null}]}],"page":null,"leaf":null},{"number":21,"question":"What is Faith?","answer":"It is not only a knowledg, whereby I surely assent to all things which God hath revealed unto us in his Word, but also an assured trust kindled in my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for for the Merits of Christ alone.","segments":[{"text":"It is not only a knowledg, whereby I surely assent to all things which God","proofs":["Hebrews 11:13","James 2:19","Galatians 2:20"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"James 2:19","osis":["Jas.2.19"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"hath revealed unto us in his Word, but also an","proofs":["Romans 4:16","Romans 5:1","Romans 10:10"],"refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"note":null},{"text":"assured trust kindled in","proofs":["Romans 1:16","Romans 10:17","1 Corinthians 1:21","Mark 16:16","Acts 16:14"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 16:14","osis":["Acts.16.14"]}],"note":null},{"text":"my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting","proofs":["Matthew 16:17","John 3:5","Galatians 5:22","Philemon 1:19"],"refs":[{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]},{"printed":"Philemon 1:19","osis":["Phlm.1.19"]}],"note":null},{"text":"Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for","proofs":["Romans 3:24–25","Acts 10:45"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Acts 10:45","osis":["Acts.10.45"]}],"note":null},{"text":"for the Merits of Christ alone.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["21"],"heidelberg":["21"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"It","position":null},{"text":"surely assent to","position":null},{"text":"things which","position":null},{"text":"unto","position":null},{"text":"trust kindled in my heart by","position":null},{"text":"through","position":1},{"text":"whereby I make my repose","position":null},{"text":"God, being assuredly resolved","position":null},{"text":"Remission of Sins, everlasting Righteousness, and life is given","position":null},{"text":"only,","position":null},{"text":"and that freely through the Mercy","position":null},{"text":"for","position":1},{"text":"Merits","position":null},{"text":"Christ alone.","position":null}]}],"page":null,"leaf":null},{"number":22,"question":"What are those things which are necessary for a Christian man to believe?","answer":"All things which are promised us in the Gospel: the sum whereof is briefly comprised in the Articles of the Catholick and undoubted Faith of all true Christians, commonly called the Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into Hell; the third day he arose again from the dead, and ascended into Heaven, fro whence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy Catholick Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body, and the life everlasting. Amen.","segments":[{"text":"All things which are promised us in the Gospel: the sum whereof is briefly comprised in the Articles of the Catholick and undoubted Faith of all true Christians, commonly called the Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into","proofs":[],"refs":[],"note":"Not that he, (to wit, Christ) went into the place of the damned, but that he went absolutely into the state of the dead. See Dr. Usher of Christ, in his body of Divinity, pag. 174. and Mr. Perkins on the Creed."},{"text":"Hell; the third day he arose again from the dead, and ascended into Heaven, fro whence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy","proofs":[],"refs":[],"note":"Not that we are to beleive in, but that there is a Catholick Church, and by Catholick, we mean no more then the universal Church, which is a company chosen out of whole mankind unto everlasting life, by the Word & Spirit of God."},{"text":"Catholick Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body, and the life everlasting. Amen.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["22"],"heidelberg":["22","23"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"which are","position":null},{"text":"the sum whereof is briefly comprised in","position":null},{"text":"the","position":4},{"text":"and","position":1},{"text":"of all true Christians, commonly called the Creed.","position":null},{"text":"which","position":2},{"text":"&","position":null},{"text":"a","position":20},{"text":"and","position":4},{"text":"fro whence","position":null},{"text":"both","position":null},{"text":"the","position":15}]}],"page":null,"leaf":null},{"number":23,"question":"Into how many parts is this Creed divided?","answer":"Into three: the first of the eternal Father, and our Creation: the second of the Son and our Redemption: the third of the Holy Ghost, and our Sanctification.","segments":[{"text":"Into three: the first of the eternal Father, and our Creation: the second of the Son and our Redemption: the third of the Holy Ghost, and our Sanctification.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["23"],"heidelberg":["24"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"eternal","position":null}]}],"page":null,"leaf":null},{"number":24,"question":"Seing there is but one only substance of God, why namest thou those three, the Father, the Son, and the Holy Ghost?","answer":"Because God hath so manifested himself in his Word, that these three distinct Persons are that one true everlasting God.","segments":[{"text":"","proofs":["Deuteronomy 6:4","Ephesians 4:6","Isaiah 44:6","Isaiah 45:5","1 Corinthians 8:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Ephesians 4:6","osis":["Eph.4.6"]},{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"Isaiah 45:5","osis":["Isa.45.5"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":null},{"text":"Because God","proofs":["Isaiah 61:1","Luke 4:18","Psalm 110:1","Matthew 3:16–17","Matthew 28:19","John 14:26","John 15:26","Titus 3:5–6","Ephesians 2:18","2 Corinthians 13:14","Galatians 4:6","1 John 5:7"],"refs":[{"printed":"Isaiah 61:1","osis":["Isa.61.1"]},{"printed":"Luke 4:18","osis":["Luke.4.18"]},{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"hath so manifested himself in his Word, that these three distinct Persons are that one true everlasting God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["24"],"heidelberg":["25"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"manifested","position":null},{"text":"that","position":2},{"text":"everlasting","position":null}]}],"page":null,"leaf":null},{"number":25,"question":"What believest thou when thou sayest, I believe in God the Father Almighty, maker of Heaven and Earth?","answer":"I believe the everlasting Father of our Lord Iesus Christ, who made of nothing Heaven and Earth, with all that are in them; who likewise upholdeth and governeth the same by his eternal Counsel and Providence. This God I believe to be my God and Father for Christ sake; and therefore so trust in him, and rely on him, that I make no doubt but he will provide all things necessary both for my soul and body; and further, whatsoever evils he sendeth on me in this troublesome life, he will turn them to my safety; seing both he is able to do it, as being God Almighty, and willing to do it, as being a bountiful Father.","segments":[{"text":"I believe the everlasting Father of our Lord Iesus Christ,","proofs":["Genesis 1:1–2","Psalm 33:6","Job 33:4","Acts 4:24","Acts 14:15,&c","Isaiah 45:7"],"refs":[{"printed":"Genesis 1:1–2","osis":["Gen.1.1-Gen.1.2"]},{"printed":"Psalm 33:6","osis":["Ps.33.6"]},{"printed":"Job 33:4","osis":["Job.33.4"]},{"printed":"Acts 4:24","osis":["Acts.4.24"]},{"printed":"Acts 14:15,&c","osis":["Acts.14.15-Acts.14.28"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]}],"note":null},{"text":"who made of nothing Heaven and Earth, with all that are in them; who likewise upholdeth","proofs":["Psalm 104:3","Psalm 115:3","Matthew 10:29","Hebrews 1:3","Romans 11:36"],"refs":[{"printed":"Psalm 104:3","osis":["Ps.104.3"]},{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Matthew 10:29","osis":["Matt.10.29"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"and governeth the same by his eternal Counsel and","proofs":["John 1:12","Romans 8:15","Galatians 4:5–6","Ephesians 1:5"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Galatians 4:5–6","osis":["Gal.4.5-Gal.4.6"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"Providence. This God I believe to be my God and Father for Christ sake; and therefore so trust in him, and rely on him, that I make no doubt but he will provide all","proofs":["Psalm 55:23","Matthew 6:26","Luke 12:22"],"refs":[{"printed":"Psalm 55:23","osis":["Ps.55.23"]},{"printed":"Matthew 6:26","osis":["Matt.6.26"]},{"printed":"Luke 12:22","osis":["Luke.12.22"]}],"note":null},{"text":"things necessary both for my soul and body; and further, whatsoever evils he sendeth on me in this troublesome life, he","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"will turn them to my safety; seing both he is able to do it, as being","proofs":["Isaiah 46:4","Romans 10:12","Romans 8:38"],"refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"note":null},{"text":"God Almighty, and willing to do it, as","proofs":[],"refs":[],"note":null},{"text":"being a bountiful Father.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["25"],"apostles":["1"],"heidelberg":["26"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"I believe","position":1},{"text":"everlasting","position":null},{"text":"made of nothing","position":null},{"text":"are","position":null},{"text":"This God I believe to be","position":null},{"text":"for Christ sake; and therefore so trust in him, and rely","position":null},{"text":"him,","position":2},{"text":"make","position":null},{"text":"all","position":2},{"text":"both","position":1},{"text":"my","position":2},{"text":"whatsoever","position":null},{"text":"on","position":2},{"text":"troublesome life, he will","position":null},{"text":"them","position":2},{"text":"safety; seing both","position":null},{"text":"as","position":2},{"text":"God","position":3},{"text":"to do it, as","position":2},{"text":"bountiful","position":null}]}],"page":null,"leaf":null},{"number":26,"question":"What is the Providence of God?","answer":"The almighty Power of God, every where present, whereby he doth as it were by his hand uphold and govern Heaven and Earth, with all the Creatures therein, so that those things which grow in the Earth, as likewise rain and drowth, fruitfulness and barenness, meat and and drink, health and sickness, riches and poverty; in a word, all things come not rashly and by chance, but by his fatherly Counsel and will.","segments":[{"text":"The almighty Power of God, every where","proofs":["Acts 17:25","Psalm 94:9","Isaiah 29:15","Ezekiel 8:12"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Psalm 94:9","osis":["Ps.94.9"]},{"printed":"Isaiah 29:15","osis":["Isa.29.15"]},{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null},{"text":"present, whereby he doth as it were by his hand uphold","proofs":["Hebrews 1:2–3"],"refs":[{"printed":"Hebrews 1:2–3","osis":["Heb.1.2-Heb.1.3"]}],"note":null},{"text":"and govern Heaven and Earth, with all the Creatures therein, so that those things which grow in the Earth, as likewise rain and drowth, fruitfulness and barenness, meat","proofs":["Jeremiah 5:24","Acts 14:17"],"refs":[{"printed":"Jeremiah 5:24","osis":["Jer.5.24"]},{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null},{"text":"and","proofs":["John 9:3"],"refs":[{"printed":"John 9:3","osis":["John.9.3"]}],"note":null},{"text":"and drink, health and","proofs":["Proverbs 22:2"],"refs":[{"printed":"Proverbs 22:2","osis":["Prov.22.2"]}],"note":null},{"text":"sickness, riches and poverty; in a word, all things come not rashly and by chance, but by his fatherly Counsel and will.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["26"],"apostles":["1"],"heidelberg":["27"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"every where present,","position":null},{"text":"he doth","position":null},{"text":"uphold","position":null},{"text":"and","position":3},{"text":"with all the","position":null},{"text":"therein,","position":null},{"text":"those things which grow in the Earth, as likewise","position":null},{"text":"ness","position":1},{"text":"barenness,","position":null},{"text":"and","position":6},{"text":"in a word,","position":null},{"text":"rashly and","position":null},{"text":"Counsel and will.","position":null}]}],"page":null,"leaf":null},{"number":27,"question":"What doth this knowledg of the Creation and Providence of God profit us?","answer":"That in adversity we may be patient, and thankful in prosperity, and have hereafter our chiefest hope reposed in God our most faithful Father; being sure that there is nothing which may withdraw us from his love; forasmuch as all creatures are so in his Power, that without his Will they are not able not only to do any thing, but not so much as once to move.","segments":[{"text":"That in","proofs":["Romans 5:3","Job 1:21"],"refs":[{"printed":"Romans 5:3","osis":["Rom.5.3"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"adversity we may be patient,","proofs":["Deuteronomy 8:10","1 Thessalonians 5:18"],"refs":[{"printed":"Deuteronomy 8:10","osis":["Deut.8.10"]},{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]}],"note":null},{"text":"and thankful in prosperity,","proofs":["Romans 5:4–5"],"refs":[{"printed":"Romans 5:4–5","osis":["Rom.5.4-Rom.5.5"]}],"note":null},{"text":"and have hereafter our chiefest hope reposed in God our most faithful Father; being sure that there is nothing which","proofs":["Romans 8:38","Romans 8:19"],"refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]},{"printed":"Romans 8:19","osis":["Rom.8.19"]}],"note":null},{"text":"may withdraw us from his love; forasmuch as all creatures are so in his Power, that without his Will they are","proofs":["Job 1:12","Job 2:6","Proverbs 21:1","Acts 17:27,&c"],"refs":[{"printed":"Job 1:12","osis":["Job.1.12"]},{"printed":"Job 2:6","osis":["Job.2.6"]},{"printed":"Proverbs 21:1","osis":["Prov.21.1"]},{"printed":"Acts 17:27,&c","osis":["Acts.17.27-Acts.17.34"]}],"note":null},{"text":"not able not only to do any thing, but not so much as once to move.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["27"],"apostles":["1"],"heidelberg":["28"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"in adversity","position":null},{"text":"and","position":1},{"text":"have hereafter our chiefest hope reposed in God our most faithful Father; being sure","position":null},{"text":"there is nothing","position":null},{"text":"withdraw","position":null},{"text":"forasmuch as","position":null},{"text":"Power,","position":null},{"text":"are not able not only to do any thing, but not","position":null},{"text":"once to","position":null}]}],"page":null,"leaf":null},{"number":28,"question":"Why is the Son of God called Jesus, that is, a Saviour?","answer":"Because he saveth us from our sins; neither ought any safety to be sought for from any other, nor can elsewhere be found.","segments":[{"text":"Because he saveth us from our","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null},{"text":"sins; neither ought any safety to be sought for from any other,","proofs":["Hebrews 7:25","Acts 4:12"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"nor can elsewhere be found.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["28"],"apostles":["2"],"heidelberg":["29"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"neither","position":null},{"text":"any safety","position":null},{"text":"be sought for from","position":null},{"text":"nor can elsewhere be found.","position":null}]}],"page":null,"leaf":null},{"number":29,"question":"Do they then believe in the only Saviour Jesus, who seek for happiness and safety of the Saints, or of themselves, or else where?","answer":"No: for although in word they boast themselves of him as their only Saviour, yet indeed they deny the only Saviour Jesus: for it must needs be that either Jesus is not a perfect Saviour, or that those who imbrace him as their Saviour with a true faith, possess all things in him which are required unto Salvation.","segments":[{"text":"No: for although in word they boast themselves of him as their only Saviour, yet indeed they deny the only","proofs":["1 Corinthians 1:13,30,&c"],"refs":[{"printed":"1 Corinthians 1:13,30,&c","osis":["1Cor.1.13","1Cor.1.30-1Cor.1.31"]}],"note":null},{"text":"Saviour Jesus: for it must needs be that either Jesus is not a perfect Saviour, or that those who imbrace him as their Saviour with a true faith, possess all things in him","proofs":["Hebrews 12:2","Isaiah 9:6","Colossians 1:19–20","Colossians 2:10","Isaiah 43:11,25","John 1:16"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]},{"printed":"Colossians 2:10","osis":["Col.2.10"]},{"printed":"Isaiah 43:11,25","osis":["Isa.43.11","Isa.43.25"]},{"printed":"John 1:16","osis":["John.1.16"]}],"note":null},{"text":"which are required unto Salvation.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["29"],"apostles":["2"],"heidelberg":["30"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"No:","position":null},{"text":"although in word","position":null},{"text":"themselves","position":null},{"text":"as their only Saviour,","position":null},{"text":"indeed","position":null},{"text":"Jesus:","position":null},{"text":"it","position":1},{"text":"needs","position":null},{"text":"perfect","position":null},{"text":"those","position":null},{"text":"imbrace him as their Saviour with","position":null},{"text":"possess","position":null},{"text":"which are required unto","position":null}]}],"page":null,"leaf":null},{"number":30,"question":"Why is he called Christ, that is, anointed?","answer":"Because he was ordained of the Father, and anointed of the holy Ghost the chief Prophet and Teacher, who hath opened unto us the secret Counsel, & all the will of his Father concerning our Redemption, and the high Preist, who with that one only Sacrifice of his Body hath redeemed us, and doth continually make Intercession to his Father for us; and a King, who ruleth us by his Word and Spirit, and defendeth and maintaineth that Salvation which he hath purchased for us.","segments":[{"text":"Because he was ordained of the Father, and anointed of the holy Ghost","proofs":["Psalm 45:7","Hebrews 1:9","Deuteronomy 18:15","Acts 3:22"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Hebrews 1:9","osis":["Heb.1.9"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"the chief Prophet","proofs":["John 1:18","John 15:15","Matthew 11:27"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null},{"text":"and Teacher, who","proofs":["Hebrews 7:21","Hebrews 10:12"],"refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]},{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"note":null},{"text":"hath opened unto us the secret Counsel, & all the will of his Father concerning our Redemption, and the high Preist, who with that one only Sacrifice of his Body","proofs":["Romans 3:24","Romans 5:9–10"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]}],"note":null},{"text":"hath redeemed us, and doth","proofs":["Psalm 2:6","Luke 1:33"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"continually make Intercession to his Father for us; and a King, who ruleth us by his Word and Spirit, and defendeth","proofs":["Matthew 28:18"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]}],"note":null},{"text":"and maintaineth that Salvation which he hath purchased for us.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["30"],"apostles":["2"],"heidelberg":["31"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"was","position":null},{"text":"of","position":2},{"text":"the","position":4},{"text":"opened unto","position":null},{"text":"& all the","position":null},{"text":"his Father","position":1},{"text":"the","position":8},{"text":"with that","position":null},{"text":"only","position":null},{"text":"doth continually make","position":null},{"text":"to his","position":null},{"text":"a","position":21},{"text":"ruleth","position":null},{"text":"maintaineth","position":null},{"text":"which","position":null}]}],"page":null,"leaf":null},{"number":31,"question":"But why art thou called a Christian?","answer":"Because through Faith I am a member of Jesus Christ, and partaker of his anointing, that both I may confess his name, and present my self unto him a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan with free and good conscience, and afterwards enjoy an everlasting Kingdom with Christ.","segments":[{"text":"Because through Faith I am a member of","proofs":["Acts 11:26","1 Corinthians 6:15"],"refs":[{"printed":"Acts 11:26","osis":["Acts.11.26"]},{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null},{"text":"Jesus Christ,","proofs":["1 John 2:27","Isaiah 59:2","1 John 2:28"],"refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"Isaiah 59:2","osis":["Isa.59.2"]},{"printed":"1 John 2:28","osis":["1John.2.28"]}],"note":null},{"text":"and partaker of his anointing, that both I","proofs":["Matthew 10:33"],"refs":[{"printed":"Matthew 10:33","osis":["Matt.10.33"]}],"note":null},{"text":"may confess his name, and present my self unto him","proofs":["Romans 12:1","Revelation 5:8","1 Peter 2:5","2 Timothy 2:12","Romans 6:12–13","Revelation 1:6"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]},{"printed":"Revelation 5:8","osis":["Rev.5.8"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]},{"printed":"Romans 6:12–13","osis":["Rom.6.12-Rom.6.13"]},{"printed":"Revelation 1:6","osis":["Rev.1.6"]}],"note":null},{"text":"a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan with free and good conscience, and","proofs":["1 Timothy 1:18–19"],"refs":[{"printed":"1 Timothy 1:18–19","osis":["1Tim.1.18-1Tim.1.19"]}],"note":null},{"text":"afterwards enjoy an everlasting Kingdom with Christ.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["31"],"apostles":["2"],"heidelberg":["32"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"through Faith","position":null},{"text":"Jesus","position":null},{"text":"both","position":null},{"text":"my self unto him","position":null},{"text":"lively","position":null},{"text":"in this life","position":null},{"text":"with free and good conscience,","position":null},{"text":"enjoy an everlasting Kingdom","position":null},{"text":"Christ.","position":null}]}],"page":null,"leaf":null},{"number":32,"question":"For what cause is Christ called the only begotten Son of God, when we also are the Sons of God?","answer":"Because Christ alone is the eternal and 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men.","segments":[{"text":"That he being innocent","proofs":["Luke 23:14","John 19:4"],"refs":[{"printed":"Luke 23:14","osis":["Luke.23.14"]},{"printed":"John 19:4","osis":["John.19.4"]}],"note":null},{"text":"and condemned before a civil Judg","proofs":["Psalm 69:4","Isaiah 53:4–5","2 Corinthians 5:21","Galatians 3:13"],"refs":[{"printed":"Psalm 69:4","osis":["Ps.69.4"]},{"printed":"Isaiah 53:4–5","osis":["Isa.53.4-Isa.53.5"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"might deliver us from the severe Judgment of God which remained for all men.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["37"],"apostles":["4"],"heidelberg":["38"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"before","position":null},{"text":"civil","position":null},{"text":"deliver","position":null},{"text":"remained for all 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See Dr. Usher in his Body of Divinity, pag. 174. and Mr. Perkins, on the Creed."},{"text":"hath delivered me (by the unspeakable distresses, torments and terrors of his Soul, into which he was plunged both before, and then especially when he hanged on the Cross) from the straits and torments of Hell.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["43"],"apostles":["4"],"heidelberg":["44"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"pains and most grevious","position":null},{"text":"support my self with this","position":null},{"text":"hath delivered me","position":null},{"text":"the unspeakable distresses, torments and terrors of","position":null},{"text":"Soul, into","position":null},{"text":"both before, and then","position":null},{"text":"when he hanged","position":null},{"text":"straits","position":null}]}],"page":null,"leaf":null},{"number":44,"question":"What doth the Resurrection of Christ profit us?","answer":"First, by his Resurrection he vanquished death, that he might make us partakers of that Righteousness which he had gotten us by his death. 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for us; next that we have our Flesh in Heaven, that we may be confirmed thereby, as by a sure Pledge, that it shall come to passe that he who is our Head will lift us up, his Members, unto him: thirdly, that he sendeth us his Spirit instead of a Pledge between him and us, by whose forcible working we seek after not earthly but heavenly things, where he himself is sitting at the Right-Hand of God.","segments":[{"text":"First that","proofs":["1 John 2:1–2","Romans 8:34"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"he maketh Intercession to his Father in Heaven for us; next that we have our Flesh in Heaven, that we may be confirmed thereby, as by a sure Pledge, that it shall come to passe that he who is our Head","proofs":["John 14:2","John 20:17","Ephesians 2:6"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]},{"printed":"John 20:17","osis":["John.20.17"]},{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null},{"text":"will lift us up, his Members, unto him: thirdly, that","proofs":["John 14:16","John 16:7","2 Corinthians 5:5"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"John 16:7","osis":["John.16.7"]},{"printed":"2 Corinthians 5:5","osis":["2Cor.5.5"]}],"note":null},{"text":"he sendeth us his Spirit instead of a Pledge between him and us, by whose forcible working we seek after not earthly but heavenly things, where he himself","proofs":["Colossians 3:1","Philippians 3:20,&c"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:20,&c","osis":["Phil.3.20-Phil.3.21"]}],"note":null},{"text":"is sitting at the Right-Hand of God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["48"],"apostles":["6"],"heidelberg":["49"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"maketh Intercession to","position":null},{"text":"for us; 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hast thou by the coming of Christ again to judge the quick and the dead?","answer":"That in all my Miseries and Persecutions, I look with my Head lifted up, for the very same who before yielded himself unto the Judgment of God for me, and took away all Malediction from me, to come Judge from Heaven to throw all his and my Enemies into everlasting Pains; but to translate me with all his chosen unto himself, into Celestiall Joys, and everlasting Glory.","segments":[{"text":"That in all my Miseries and Persecutions, I look with my","proofs":["Luke 21:28","Romans 8:23","Philippians 3:20","Titus 2:13"],"refs":[{"printed":"Luke 21:28","osis":["Luke.21.28"]},{"printed":"Romans 8:23","osis":["Rom.8.23"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]},{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null},{"text":"Head lifted up, for the very same who before yielded himself unto the Judgment of God for","proofs":["2 Thessalonians 1:6–7","1 Thessalonians 4:16","Matthew 25:41"],"refs":[{"printed":"2 Thessalonians 1:6–7","osis":["2Thess.1.6-2Thess.1.7"]},{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"me, and took away all Malediction from me, to come Judge from Heaven to throw all his and my Enemies into everlasting Pains; but to","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null},{"text":"translate me with all his chosen unto himself, into Celestiall Joys, and everlasting Glory.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680-modernized":["51"],"apostles":["7"],"heidelberg":["52"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Miseries","position":null},{"text":"with my Head lifted up,","position":null},{"text":"yielded","position":null},{"text":"unto","position":1},{"text":"Judgment","position":null},{"text":"for me,","position":null},{"text":"took 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6:19","osis":["1Cor.6.19"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"eternal Father, and the Son; secondly, that he is","proofs":["Matthew 28:19","2 Corinthians 1:2"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 1:2","osis":["2Cor.1.2"]}],"note":null},{"text":"also given unto me, to make","proofs":["Galatians 3:14","1 Peter 1:2","1 Corinthians 6:17"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"me, through a true Faith, Partaker of Christ and all his Benefits, to","proofs":["Acts 9:31"],"refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null},{"text":"comfort me, and to","proofs":["John 14:16","1 Peter 4:14"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null},{"text":"abide with me for ever.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680-modernized":["52"],"apostles":["8"],"heidelberg":["53"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"eternal","position":2},{"text":"unto","position":null},{"text":"through","position":null},{"text":"to","position":3},{"text":"to","position":4}]}],"page":null,"leaf":null},{"number":53,"question":"What believest thou concerning the Holy and Catholick Church of Christ?","answer":"I believe that the Son of God doth from the beginning of the World to the End thereof, gather, defend, and preserve unto himself by his Spirit and Word, out of whole Mankind, a Company chosen to everlasting Life, and agreeing in true Faith; and that I am a lively Member of that Company, and so shal remain for ever.","segments":[{"text":"I believe that the Son","proofs":[],"refs":[],"note":null},{"text":"of God doth from","proofs":[],"refs":[],"note":null},{"text":"the beginning of 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all.","segments":[{"text":"First, that all and every one who believeth, are in","proofs":["1 John 1:3","Romans 8:32","1 Corinthians 1:2","1 Corinthians 12:13","1 Corinthians 6:17"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"common Partakers of Christ and all his Graces, as being his Members; and then that every one ought","proofs":["1 Corinthians 12:21","Philippians 2:4–6"],"refs":[{"printed":"1 Corinthians 12:21","osis":["1Cor.12.21"]},{"printed":"Philippians 2:4–6","osis":["Phil.2.4-Phil.2.6"]}],"note":null},{"text":"readily and chearfully to bestow the Gifts and Graces which they have received to the common Commodity and Safety of 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Satisfaction made by Christ,","proofs":["1 John 2:2","2 Corinthians 5:19,21"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"2 Corinthians 5:19,21","osis":["2Cor.5.19","2Cor.5.21"]}],"note":null},{"text":"hath put out all the","proofs":["Jeremiah 31:34","Psalm 103:3–4","Psalm 10:11","Romans 7:24–25","Romans 8:1–3"],"refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]},{"printed":"Psalm 103:3–4","osis":["Ps.103.3-Ps.103.4"]},{"printed":"Psalm 10:11","osis":["Ps.10.11"]},{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Romans 8:1–3","osis":["Rom.8.1-Rom.8.3"]}],"note":null},{"text":"Remembrance of my Sins, and also of that Corruption within me wherewith I must fight all my life time, and doth freely indow me with the Righteousness of Christ, that I come not at any","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"time into 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So that although my Concience accuse me that I have grievously trespassed against all the Commandments of God, and have not kept one of them, and further am as yet prone to all Evil; yet notwithstanding if I embrace these Benefits of Christ with a true Confidence and Perswasion of mind, the full and perfect Satisfaction, Righteousness and Holiness of Christ, without any Merit of Mine, of the meer Mercy of God is imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me; yea as if I my self had perfectly accomplished that Obedience which Christ accomplished for me.","segments":[{"text":"Only by Faith in Christ Jesus. So that although my Concience accuse me that I have grievously trespassed against all the Commandments of God, and have not","proofs":["Romans 3:9,&c"],"refs":[{"printed":"Romans 3:9,&c","osis":["Rom.3.9-Rom.3.31"]}],"note":null},{"text":"kept one of them, and further am as yet","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"prone to all Evil; yet notwithstanding if","proofs":["Romans 3:22","John 3:18"],"refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]},{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"I embrace these Benefits of Christ with a true Confidence and Perswasion of mind, the full and","proofs":["Titus 3:5","Ephesians 2:8–9"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"perfect Satisfaction, Righteousness and Holiness of Christ, without any","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"Merit of Mine, of the","proofs":["Romans 3:24","Deuteronomy 9:5–6","Ezekiel 36:22"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Deuteronomy 9:5–6","osis":["Deut.9.5-Deut.9.6"]},{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"note":null},{"text":"meer Mercy","proofs":["1 John 2:1,&c"],"refs":[{"printed":"1 John 2:1,&c","osis":["1John.2.1-1John.2.29"]}],"note":null},{"text":"of God is","proofs":["Romans 4:4–5","2 Corinthians 5:19"],"refs":[{"printed":"Romans 4:4–5","osis":["Rom.4.4-Rom.4.5"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]}],"note":null},{"text":"imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me; yea as if I my","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"self had perfectly accomplished that Obedience which Christ accomplished for me.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680-modernized":["59"],"heidelberg":["60"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Christ","position":1},{"text":"al","position":1},{"text":"grievously trespassed against","position":null},{"text":"ment","position":null},{"text":"have not","position":null},{"text":"further","position":null},{"text":"as yet prone","position":null},{"text":"yet","position":2},{"text":"if I embrace these Benefits","position":null},{"text":"Christ with a true Confidence and Perswasion","position":null},{"text":"mind, the full","position":null},{"text":"without any Merit of Mine, of the meer Mercy of God is imputed and given unto me, and that","position":null},{"text":"neither","position":1},{"text":"neither any Corruption did stick unto me;","position":null},{"text":"my self","position":null},{"text":"perfectly","position":null}]}],"page":null,"leaf":null},{"number":60,"question":"Why affirmest thou that thou art made Righteous by Faith only?","answer":"Not for that I please God through the Worthiness of meer Faith, but because only the Satisfaction, Righteousness and Holiness of Christ is my Righteousness before God, and I cannot take hold of it, or apply it unto my self any other way than by Faith.","segments":[{"text":"Not for that I please God through the Worthiness of meer Faith, but because only the Satisfaction, Righteousness and Holiness of Christ is my Righteousness","proofs":["1 Corinthians 1:30,&c","1 Corinthians 2:2"],"refs":[{"printed":"1 Corinthians 1:30,&c","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"1 Corinthians 2:2","osis":["1Cor.2.2"]}],"note":null},{"text":"before God, and","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null},{"text":"I cannot take hold of it, or apply it unto my self any other way than by Faith.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680-modernized":["60"],"heidelberg":["61"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"for","position":1},{"text":"please","position":null},{"text":"through","position":null},{"text":"meer","position":null},{"text":"take hold of it, or","position":null},{"text":"it unto my self","position":null}]}],"page":null,"leaf":null},{"number":61,"question":"Why cannot our good Works be Righteousness, or some part of Righteousness before God?","answer":"Because that Righteousness which must stand fast before the Judgment of God, must be in all Points perfect and agreeable to the Law of God. Now our Works, even the best of them, are imperfect in this Life, and defiled with Sin.","segments":[{"text":"Because that Righteousness which must stand fast before the Judgment of God, must be in all Points perfect","proofs":["Galatians 3:10","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"and agreeable to the Law of God. Now our Works, even the best of them, are imperfect in this Life, and","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null},{"text":"defiled with Sin.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680-modernized":["61"],"heidelberg":["62"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"must stand fast","position":null},{"text":"Judgment","position":null},{"text":"in all Points","position":null},{"text":"agreeable","position":null},{"text":"of God. Now","position":null},{"text":"Works, even the","position":null},{"text":"of them, are imperfect","position":null}]}],"page":null,"leaf":null},{"number":62,"question":"How is it that our good Works merit nothing, seeing God promiseth that he will give a Reward for them both in this Life, and in the Life to come?","answer":"That Reward is not given of merit, but of Grace.","segments":[{"text":"That Reward is not given of merit,","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"but of Grace.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680-modernized":["62"],"heidelberg":["63"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"That","position":null},{"text":"given","position":null}]}],"page":null,"leaf":null},{"number":63,"question":"But doth not this Doctrine make Men careless and profain?","answer":"No, For neither can it be but they who are incorporated into Christ through Faith, should bring forth the Fruits of Thankfulness.","segments":[{"text":"No, For neither can it be but they who are incorporated into Christ through Faith, should bring forth the","proofs":["Matthew 7:18","John 15:5"],"refs":[{"printed":"Matthew 7:18","osis":["Matt.7.18"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"Fruits of Thankfulness.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680-modernized":["63"],"heidelberg":["64"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"neither can","position":null},{"text":"be but they","position":null},{"text":"incorporated","position":null},{"text":"through","position":null},{"text":"the","position":3}]}],"page":null,"leaf":null},{"number":64,"question":"Seeing then that only Faith maketh us Partakers of Christ and his Benefits, whence doth it proceed?","answer":"From the Holy Ghost who kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and confirmeth it by the use of the Sacraments.","segments":[{"text":"From the Holy Ghost","proofs":["Ephesians 2:8","Ephesians 6:23","John 3:5","Philippians 1:29"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"Ephesians 6:23","osis":["Eph.6.23"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null},{"text":"who kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and","proofs":["Matthew 28:19–20","1 Peter 1:22–23"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Peter 1:22–23","osis":["1Pet.1.22-1Pet.1.23"]}],"note":null},{"text":"confirmeth it by the use of the Sacraments.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["64"],"heidelberg":["65"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"kindleth it","position":null},{"text":"other Ordinances, and","position":null}]}],"page":null,"leaf":null},{"number":65,"question":"What are the Sacraments?","answer":"They are sacred Signes, and Seals, set before our Eyes, and ordained of God for this cause, that he may declare and seal by them the Promise of his Gospel unto us, to wit, that he giveth freely Remission of Sins, and Life everlasting, not only to his all in general, but to every one in particular that believeth, for that only Sacrifice of Christ which he accomplished upon the Cross.","segments":[{"text":"They are sacred Signes, and Seals, set before our Eyes, and ordained of God for this cause, that he may declare and seal by them the Promise of his Gospel unto us, to wit, that he giveth freely Remission of Sins, and","proofs":["Genesis 17:11","Romans 4:11","Deuteronomy 30:6","Leviticus 6:25","Hebrews 9:8–9","Ezekiel 20:12","Isaiah 6:6–7","Isaiah 54:9–10"],"refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Leviticus 6:25","osis":["Lev.6.25"]},{"printed":"Hebrews 9:8–9","osis":["Heb.9.8-Heb.9.9"]},{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"Isaiah 54:9–10","osis":["Isa.54.9-Isa.54.10"]}],"note":null},{"text":"Life everlasting, not only to his all in general, but to every one in particular that believeth, for that only Sacrifice of Christ which he accomplished upon the Cross.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["65"],"heidelberg":["66"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"They","position":null},{"text":"sacred","position":null},{"text":"set before our Eyes, and ordained","position":null},{"text":"cause,","position":null},{"text":"by them","position":null},{"text":"his","position":2},{"text":"unto us, to wit,","position":null},{"text":"giveth","position":null},{"text":"s","position":15},{"text":"everlasting, not only to his all in general, but to every one in particular that believeth,","position":null},{"text":"only","position":2},{"text":"which he","position":null},{"text":"upon","position":null}]}],"page":null,"leaf":null},{"number":66,"question":"Doth then both the Word and Sacraments tend to that End, as to lead our Faith unto the Sacrifice of Christ finished on the Cross as to the only ground of our Salvation?","answer":"It is even so; for the Holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice of Christ offered for us upon the Cross.","segments":[{"text":"It is even so; for the Holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice","proofs":["Romans 6:3","Galatians 3:17"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]},{"printed":"Galatians 3:17","osis":["Gal.3.17"]}],"note":null},{"text":"of Christ offered for us upon the Cross.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["66"],"heidelberg":["67"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"It is even so;","position":null},{"text":"by","position":1},{"text":"Salvation","position":null},{"text":"all of us standeth in the only","position":null},{"text":"upon","position":null}]}],"page":null,"leaf":null},{"number":67,"question":"How many Sacraments hath Christ ordained in the new Testament?","answer":"Two; Baptism, and the Lord’s Supper.","segments":[{"text":"Two; Baptism, and the Lord’s Supper.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["67"],"heidelberg":["68"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Lord’s","position":null}]}],"page":null,"leaf":null},{"number":68,"question":"What is Baptism?","answer":"Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.","segments":[{"text":"Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.","proofs":["Matthew 3:16","John 3:23","Acts 8:38–39","Romans 6:4"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]},{"printed":"Acts 8:38–39","osis":["Acts.8.38-Acts.8.39"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"section":3,"relations":{"aoc1680-modernized":["68"]},"diffs":[],"page":null,"leaf":null},{"number":69,"question":"Who are the proper Subjects of this Ordinance?","answer":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.","segments":[{"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.","proofs":["Acts 2:38","Acts 8:36–37"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]}],"note":null}],"section":3,"relations":{"aoc1680-modernized":["69"]},"diffs":[],"page":null,"leaf":null},{"number":70,"question":"Are no Infants to be baptized?","answer":"None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.","segments":[{"text":"None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["70"],"heidelberg":["74"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"None by no means;","position":null},{"text":"we have neither Precept nor Example for that Practice in all","position":null},{"text":"Book","position":null}]}],"page":null,"leaf":null},{"number":71,"question":"Doth the Scripture any where expressly forbid the Baptizing of Infants?","answer":"It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar.","segments":[{"text":"It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar.","proofs":["Matthew 28:18–19","Mark 16:16","Leviticus 9:24","Leviticus 10:16"],"refs":[{"printed":"Matthew 28:18–19","osis":["Matt.28.18-Matt.28.19"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Leviticus 9:24","osis":["Lev.9.24"]},{"printed":"Leviticus 10:16","osis":["Lev.10.16"]}],"note":null}],"section":3,"relations":{"aoc1680-modernized":["71"]},"diffs":[],"page":null,"leaf":null},{"number":72,"question":"May not the Infant Seed of Believers under the Gospel be baptized as well as the Infant Seed of Abraham under the Law was circumcised?","answer":"No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptise their Infants Seed under the Gospel.","segments":[{"text":"No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptise their Infants Seed under the Gospel.","proofs":["Genesis 17:9–12"],"refs":[{"printed":"Genesis 17:9–12","osis":["Gen.17.9-Gen.17.12"]}],"note":null}],"section":3,"relations":{"aoc1680-modernized":["72"]},"diffs":[],"page":null,"leaf":null},{"number":73,"question":"Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abrahams Infant Seed was circumcised under the Law?","answer":"By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostacy of any Infant seed of Believers from the Covenant, but all must be saved then. Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Priviledges of it. This being their sence, I then demand what real spiritual priviledg the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant? I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents. 3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptise their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper. 4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to Abraham, and all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of Abrahams Seed, but bought with his Mony, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised. 2. This Promise consisted of temporal good: so God promised Abrahams Seed should injoy the Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretence there may be for the Infants of Believers to be Baptised first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretence might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptised, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administred; unto which Prophet we shall all do well to hearken, Acts 3:22.","segments":[{"text":"By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostacy of any Infant seed of Believers from the Covenant, but all must be saved then.","proofs":["Jeremiah 32:38–40","John 10:28"],"refs":[{"printed":"Jeremiah 32:38–40","osis":["Jer.32.38-Jer.32.40"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Priviledges of it. This being their sence, I then demand what real spiritual priviledg the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant?","proofs":["Isaiah 56:3–8","Acts 10:34–35","John 3:16"],"refs":[{"printed":"Isaiah 56:3–8","osis":["Isa.56.3-Isa.56.8"]},{"printed":"Acts 10:34–35","osis":["Acts.10.34-Acts.10.35"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents.","proofs":["Isaiah 56:3–8","Acts 10:34–35","John 3:16"],"refs":[{"printed":"Isaiah 56:3–8","osis":["Isa.56.3-Isa.56.8"]},{"printed":"Acts 10:34–35","osis":["Acts.10.34-Acts.10.35"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptise their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null},{"text":"4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to","proofs":["Genesis 17:19,21","Genesis 21:10","Galatians 4:30"],"refs":[{"printed":"Genesis 17:19,21","osis":["Gen.17.19","Gen.17.21"]},{"printed":"Genesis 21:10","osis":["Gen.21.10"]},{"printed":"Galatians 4:30","osis":["Gal.4.30"]}],"note":null},{"text":"Abraham, and","proofs":["Acts 2:39","Romans 9:7–8,&c"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Romans 9:7–8,&c","osis":["Rom.9.7-Rom.9.33"]}],"note":null},{"text":"all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of","proofs":["Galatians 3:16,28–29"],"refs":[{"printed":"Galatians 3:16,28–29","osis":["Gal.3.16","Gal.3.28-Gal.3.29"]}],"note":null},{"text":"Abrahams Seed, but bought with his Mony, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised.","proofs":["Romans 4:9–14"],"refs":[{"printed":"Romans 4:9–14","osis":["Rom.4.9-Rom.4.14"]}],"note":null},{"text":"2. This Promise consisted of temporal good: so God promised Abrahams Seed should injoy the","proofs":["Genesis 15:18","Genesis 17:8–11","Genesis 12:6–7","Genesis 13:15–17","Genesis 15:16"],"refs":[{"printed":"Genesis 15:18","osis":["Gen.15.18"]},{"printed":"Genesis 17:8–11","osis":["Gen.17.8-Gen.17.11"]},{"printed":"Genesis 12:6–7","osis":["Gen.12.6-Gen.12.7"]},{"printed":"Genesis 13:15–17","osis":["Gen.13.15-Gen.13.17"]},{"printed":"Genesis 15:16","osis":["Gen.15.16"]}],"note":null},{"text":"Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then","proofs":["John 1:12","Romans 2:28–29","Philippians 3:3","Galatians 3:26–28"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]},{"printed":"Philippians 3:3","osis":["Phil.3.3"]},{"printed":"Galatians 3:26–28","osis":["Gal.3.26-Gal.3.28"]}],"note":null},{"text":"Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretence there may be for the Infants of Believers to be Baptised first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretence might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptised, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administred; unto which Prophet we shall all do well to hearken, Acts 3:22.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["73"]},"diffs":[],"page":null,"leaf":null},{"number":74,"question":"How art thou admonished and assured in Baptism, that thou art Partaker of the only Sacrifice of Christ?","answer":"Because Christ commanded the outward washing of Water, adjoyning this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am washed outwardly with Water, whereby all the Filthiness of the Body useth to be purged.","segments":[{"text":"","proofs":["Matthew 28:19","Acts 2:38"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"Because Christ commanded the outward washing of Water, adjoyning","proofs":["Mark 16:16","Matthew 3:11","Romans 6:3"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am","proofs":["Mark 1:4","Luke 3:3"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Luke 3:3","osis":["Luke.3.3"]}],"note":null},{"text":"washed outwardly with Water, whereby all the Filthiness of the Body useth to be purged.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["74"],"heidelberg":["69"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Because","position":null},{"text":"commanded the outward","position":null},{"text":"of","position":1},{"text":"adjoyning","position":null},{"text":"thereunto,","position":null},{"text":"no less assuredly","position":null},{"text":"uncleanness","position":null},{"text":"than","position":null},{"text":"outwardly","position":null},{"text":"whereby all","position":null},{"text":"useth to be purged.","position":null}]}],"page":null,"leaf":null},{"number":75,"question":"What is it to be washed with the Blood and Spirit of Christ?","answer":"It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which he shed for us in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and through his sanctifying of us to become Members of Christ, that we may more and more dy to Sin, and live holily and without blame.","segments":[{"text":"It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which","proofs":["Hebrews 12:24","1 Peter 1:2","Revelation 1:5","Zechariah 13:1","Ezekiel 36:25,&c"],"refs":[{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"Zechariah 13:1","osis":["Zech.13.1"]},{"printed":"Ezekiel 36:25,&c","osis":["Ezek.36.25-Ezek.36.38"]}],"note":null},{"text":"he shed for us in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and through his sanctifying of us to become Members of Christ, that we may more and more dy to Sin, and","proofs":["John 1:33","John 3:5","1 Corinthians 5:11–13","Romans 6:4","Colossians 2:12"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"1 Corinthians 5:11–13","osis":["1Cor.5.11-1Cor.5.13"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null},{"text":"live holily and without blame.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["75"],"heidelberg":["70"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Forgiveness","position":null},{"text":"Blood","position":null},{"text":"Christ","position":1},{"text":"in","position":2},{"text":"through his sanctifying of us","position":null},{"text":"become","position":null},{"text":"to","position":4},{"text":"live holily","position":null},{"text":"without blame.","position":null}]}],"page":null,"leaf":null},{"number":76,"question":"Where doth Christ promise us that he will as certainly wash us with his Blood and Spirit, as we are washed with the Water of Baptism?","answer":"In the Institution of Baptism, the words whereof are these, Go, teach all Nations, baptising them in the Name of the Father, the Son, and the Holy Ghost: he that shall believe, and be baptised, shall be saved; but he that will not believe, shall be damned. This Promise is repeated again when as the Scripture calleth Baptism the washing of the New-birth, and forgiveness of Sins. the washing of the New-birth, and forgiveness of Sins.","segments":[{"text":"In the Institution of Baptism, the words whereof are these,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Go, teach all Nations, baptising them in the Name of the Father, the Son, and the Holy Ghost:","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"he that shall believe, and be baptised, shall be saved; but he that will not believe, shall be damned. This Promise is repeated again when as the Scripture calleth Baptism the washing of the New-birth, and forgiveness of Sins.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"the washing of the New-birth, and","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null},{"text":"forgiveness of Sins.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["76"],"heidelberg":["71"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"the words whereof are these,","position":null},{"text":"shall believe,","position":null},{"text":"be","position":2},{"text":"will","position":null},{"text":"believe,","position":2},{"text":"again when as","position":null},{"text":"the New-birth,","position":1},{"text":"forgiveness of Sins.","position":1},{"text":"of the New-birth, and forgiveness","position":2}]}],"page":null,"leaf":null},{"number":77,"question":"Is then the outward Baptism of Water the washing away of Sins?","answer":"It is not; for the Blood of Christ alone cleanseth us from all Sin.","segments":[{"text":"It is not; for the","proofs":["1 Peter 3:21","Ephesians 5:25–26"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]}],"note":null},{"text":"Blood of Christ alone cleanseth us from","proofs":["1 John 1:7","1 Corinthians 6:11"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"all Sin.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["77"],"heidelberg":["72"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"It is","position":null},{"text":"alone cleanseth","position":null}]}],"page":null,"leaf":null},{"number":78,"question":"Why then doth the Holy Ghost call Baptism the washing of the New-birth, and forgiveness of Sins?","answer":"God speaketh so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledg, that we are as verily washed from our Sins with the inward washing, as we are washed by the outward and visible Water.","segments":[{"text":"God speaketh so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are","proofs":["Revelation 1:5","Revelation 7:14","1 Corinthians 6:11"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"Revelation 7:14","osis":["Rev.7.14"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledg, that we are as verily washed from our Sins with the inward washing, as we are","proofs":["Mark 16:16","Galatians 3:27"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"washed by the outward and visible Water.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["78"],"heidelberg":["73"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"so","position":1},{"text":"our","position":1},{"text":"also","position":null},{"text":"purged","position":2},{"text":"much more to assure us","position":null},{"text":"Token and","position":null},{"text":"as verily washed","position":null},{"text":"with the inward washing,","position":null},{"text":"by the outward and visible","position":null}]}],"page":null,"leaf":null},{"number":79,"question":"What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?","answer":"Laying on of Hands, as in Hebrews 6:1–2","segments":[{"text":"Laying on of Hands, as in Hebrews 6:1–2","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["79"]},"diffs":[],"page":null,"leaf":null},{"number":80,"question":"What is the form and end of this Ordinance?","answer":"Christ’s Ministers laying their hands solemnly upon the Head of the Baptised, with Prayer to Almighty God for an increase of the Graces and Gifts of the Holy Ghost, to inable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the World, Flesh, and the Devil.","segments":[{"text":"Christ’s Ministers laying their hands solemnly upon the Head of the Baptised, with Prayer to Almighty God for an increase of the Graces","proofs":["2 Timothy 1:6","Acts 2:38–39"],"refs":[{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]}],"note":null},{"text":"and Gifts of the","proofs":["John 14:16–18,26","John 16:7"],"refs":[{"printed":"John 14:16–18,26","osis":["John.14.16-John.14.18","John.14.26"]},{"printed":"John 16:7","osis":["John.16.7"]}],"note":null},{"text":"Holy Ghost, to inable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the","proofs":["Ephesians 1:13–14"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"World, Flesh, and the Devil.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["80"]},"diffs":[],"page":null,"leaf":null},{"number":81,"question":"Is it the Duty of every Christian to be under this Practice?","answer":"It is so: And appeareth plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost. What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptised, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle layeth his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason sheweth us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptised. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 telleth them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptised, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptised which we have no mention of. Shall we conclude many of the Apostles were not baptised, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, wch is perpetually binding, and universally obliging; also called a Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?","segments":[{"text":"It is so: And appeareth plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost.","proofs":["Hebrews 5.1–2","Acts 7:38","Hebrews 1:2"],"refs":[{"printed":"Hebrews 5.1–2","osis":["Heb.5.1-Heb.5.2"]},{"printed":"Acts 7:38","osis":["Acts.7.38"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptised, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle layeth his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason sheweth us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptised. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 telleth them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptised, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptised which we have no mention of. Shall we conclude many of the Apostles were not baptised, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, wch is perpetually binding, and universally obliging; also called a","proofs":["Hebrews 5.1–2","Acts 7:38","Hebrews 1:2"],"refs":[{"printed":"Hebrews 5.1–2","osis":["Heb.5.1-Heb.5.2"]},{"printed":"Acts 7:38","osis":["Acts.7.38"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["81"]},"diffs":[],"page":null,"leaf":null},{"number":82,"question":"Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?","answer":"It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honoured and crowned that Ordinance with Signes and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spake with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Saviour Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoycing. Now, Beloved, as Prayer, Baptisme, Preaching, doth not cease, though it be not so miraculously owned as in the Primitive times; neither doth laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practise, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.","segments":[{"text":"It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honoured and crowned that Ordinance with Signes and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spake with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Saviour Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoycing. Now, Beloved, as Prayer, Baptisme, Preaching, doth not cease, though it be not so miraculously owned as in the Primitive times; neither doth laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practise, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680-modernized":["82"]},"diffs":[],"page":null,"leaf":null},{"number":83,"question":"How art thou in the Lords Supper admonished and warranted that thou art Partaker of that only Sacrifice of Christ offered on the Cross, and of all his Benefits?","answer":"Because Christ hath commanded me and all the Faithful to eat of this Bread broken, and to drink of this Cup, distributed in Remembrance of him, with this Promise adjoyned, first, that his Body was as certainly broken and offered for me upon the Cross, and his Blood shed for me, as I behold with my Eyes the Bread of the Lord broken unto me, and the Cup communicated unto me: and further, that my Soul is no less assuredly fed to everlasting life with his Body, which was crucified for me, and his Blood which was shed for me, than I receive and taste by the Mouth of my Body, the Bread and Wine, the Signs of the Body and Blood of our Lord, received at the Hand of the Minister.","segments":[{"text":"Because Christ hath commanded me and all the Faithful to eat of this Bread broken, and to drink of this Cup, distributed in Remembrance of him, with this Promise","proofs":["Matthew 26:27–28","Mark 14:22–24","Luke 22:16,20","1 Corinthians 10:16–17","1 Corinthians 11:23–25","1 Corinthians 12:13"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:16,20","osis":["Luke.22.16","Luke.22.20"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"adjoyned, first, that his Body was as certainly broken and offered for me upon the Cross, and his Blood shed for me, as I behold with my Eyes the Bread of the Lord broken unto me, and the Cup communicated unto me: and further, that my Soul is no less assuredly fed to everlasting life with his Body, which was crucified for me, and his Blood which was shed for me, than I receive and taste by the Mouth of my Body, the Bread and Wine, the Signs of the Body and Blood of our Lord, received at the Hand of the Minister.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["83"],"heidelberg":["75"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Because","position":null},{"text":"the Faithful","position":null},{"text":"Bread broken,","position":null},{"text":"distributed","position":null},{"text":"with this Promise adjoyned,","position":null},{"text":"as certainly broken and","position":null},{"text":"for me upon","position":null},{"text":"behold","position":null},{"text":"unto","position":1},{"text":"unto","position":2},{"text":"is no less assuredly fed","position":null},{"text":"Body, which was","position":null},{"text":"for me,","position":2},{"text":"his Blood which was","position":null},{"text":"for me, than","position":null},{"text":"by the Mouth of","position":null},{"text":"Body,","position":2},{"text":"Wine,","position":null},{"text":"our Lord, received at the Hand of the Minister.","position":null}]}],"page":null,"leaf":null},{"number":84,"question":"What is it to eat the Body of Christ?","answer":"It is not only to imbrace, by an assured Confidence of Mind, the whole Passion and Death of Christ, and thereby, to obtain Forgiveness of Sins, and everlasting Life, but also by the Holy Ghost, who dwelleth both in Christ, and us, so more and more to be united to his sacred Body, that though he be in Heaven, and we on Earth, yet nevertheless we are Flesh of his Flesh, and Bone of his Bones: and as all the Members of the Body are quickned by one Soul: so are we also quickned and guided by one and the same Spirit.","segments":[{"text":"It is not only to imbrace, by an assured Confidence of Mind, the whole Passion and Death of Christ, and thereby,","proofs":["John 6:35,40,47–48,50–51,53–54"],"refs":[{"printed":"John 6:35,40,47–48,50–51,53–54","osis":["John.6.35","John.6.40","John.6.47-John.6.48","John.6.50-John.6.51","John.6.53-John.6.54"]}],"note":null},{"text":"to obtain Forgiveness of Sins, and everlasting Life, but also by the Holy Ghost, who dwelleth both in Christ, and us, so more and more to","proofs":["John 6:56"],"refs":[{"printed":"John 6:56","osis":["John.6.56"]}],"note":null},{"text":"be united to his sacred Body, that though he be","proofs":["Acts 3:21","Acts 1:9,&c","1 Corinthians 11:26"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Acts 1:9,&c","osis":["Acts.1.9-Acts.1.26"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"in Heaven, and we on Earth, yet nevertheless we are Flesh of his Flesh, and Bone of his","proofs":["Ephesians 5:29–30,32","1 Corinthians 6:15,17,19","1 John 3:24","1 John 4:13","John 14:23"],"refs":[{"printed":"Ephesians 5:29–30,32","osis":["Eph.5.29-Eph.5.30","Eph.5.32"]},{"printed":"1 Corinthians 6:15,17,19","osis":["1Cor.6.15","1Cor.6.17","1Cor.6.19"]},{"printed":"1 John 3:24","osis":["1John.3.24"]},{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"John 14:23","osis":["John.14.23"]}],"note":null},{"text":"Bones: and as all the Members of the Body are quickned by one Soul: so are we also quickned and","proofs":["John 6:56–58","John 15:1–6","Ephesians 4:15–16"],"refs":[{"printed":"John 6:56–58","osis":["John.6.56-John.6.58"]},{"printed":"John 15:1–6","osis":["John.15.1-John.15.6"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null},{"text":"guided by one and the same Spirit.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["84"],"heidelberg":["76"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"by an assured Confidence of Mind,","position":null},{"text":"whole Passion","position":null},{"text":"Forgiveness","position":null},{"text":"s","position":9},{"text":"everlasting","position":null},{"text":"more and more to be united to his sacred Body,","position":null},{"text":"he be","position":null},{"text":"yet nevertheless we","position":null},{"text":"s","position":24},{"text":"all the","position":null},{"text":"quickned","position":1},{"text":"so are we also quickned and guided by one and the same Spirit.","position":null}]}],"page":null,"leaf":null},{"number":85,"question":"Where hath Christ promised that he will as certainly give his Body and Blood so to be eaten and drunken, as they eat this Bread broken, and drink this Cup?","answer":"In the Institution of the Supper, the Words whereof are these. Our Lord Jesus Christ in the Night that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. Likewise also he took the Cup, when he had supped, and said, This Cup, is the new Testament in my Blood; this do as often as ye shall drink it in Remembrance of me: for as often as ye shall eat this Bread, and drink this Cup, ye shew the Lords Death till he come. This Promise, is repeated by St. Paul where he saith, The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of Christ? for we that are many, are one Bread, and one Body, because we are all Partakers of one Bread.","segments":[{"text":"In the Institution of the Supper, the Words whereof are these.","proofs":["1 Corinthians 11:23,&c","Matthew 26:26,&c","Mark 14:22,&c","Luke 22:19"],"refs":[{"printed":"1 Corinthians 11:23,&c","osis":["1Cor.11.23-1Cor.11.34"]},{"printed":"Matthew 26:26,&c","osis":["Matt.26.26-Matt.26.75"]},{"printed":"Mark 14:22,&c","osis":["Mark.14.22-Mark.14.72"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"Our Lord Jesus Christ in the Night that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. Likewise also he took the Cup, when he had supped, and","proofs":["Exodus 24:8","Hebrews 9:20"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Hebrews 9:20","osis":["Heb.9.20"]}],"note":null},{"text":"said, This Cup, is the new Testament in my","proofs":["Exodus 13:9"],"refs":[{"printed":"Exodus 13:9","osis":["Exod.13.9"]}],"note":null},{"text":"Blood; this do as often as ye shall drink it in Remembrance of me: for as often as ye shall eat this Bread, and drink this Cup, ye shew the Lords Death till he come. This Promise, is repeated by St. Paul where he saith, The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"Christ? for we that are many, are one Bread, and one Body, because we are all Partakers of one Bread.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["85"],"heidelberg":["77"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Words whereof are these. Our","position":null},{"text":"Christ","position":1},{"text":"that","position":1},{"text":"Take,","position":null},{"text":"Likewise also","position":null},{"text":"and said,","position":2},{"text":"shall","position":1},{"text":"shall","position":2},{"text":"St.","position":null},{"text":"that are","position":null}]}],"page":null,"leaf":null},{"number":86,"question":"Are then the Bread and Wine made the very Body and Blood of Christ?","answer":"No, verily; but as the Water of Baptism is not turned into the Blood of Christ, but is only a Signe and Pledge of those things that are sealed to us in Baptism; so neither is the Bread of the Lords Supper the very Body of Christ, although according to the manner of Sacraments, and that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.","segments":[{"text":"No, verily; but as the Water of Baptism is","proofs":["1 Corinthians 10:16–17","Matthew 26:28","Mark 14:24"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Mark 14:24","osis":["Mark.14.24"]}],"note":null},{"text":"not turned into the Blood of Christ, but is only a Signe and Pledge of those things that are sealed to us in Baptism; so neither is the Bread of the Lords Supper the very Body","proofs":["1 Corinthians 10:16,&c","1 Corinthians 11:26,&c"],"refs":[{"printed":"1 Corinthians 10:16,&c","osis":["1Cor.10.16-1Cor.10.33"]},{"printed":"1 Corinthians 11:26,&c","osis":["1Cor.11.26-1Cor.11.34"]}],"note":null},{"text":"of Christ, although according to the manner of Sacraments, and","proofs":["Genesis 17:10,&c","Exodus 12:26–27,43,48","Exodus 13:9","Acts 7:8","Exodus 24:8","Leviticus 16:10","Leviticus 17:11","Isaiah 6:6–7","Titus 3:5","Acts 22:16","1 Peter 3:21","1 Corinthians 10:4"],"refs":[{"printed":"Genesis 17:10,&c","osis":["Gen.17.10-Gen.17.27"]},{"printed":"Exodus 12:26–27,43,48","osis":["Exod.12.26-Exod.12.27","Exod.12.43","Exod.12.48"]},{"printed":"Exodus 13:9","osis":["Exod.13.9"]},{"printed":"Acts 7:8","osis":["Acts.7.8"]},{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Leviticus 16:10","osis":["Lev.16.10"]},{"printed":"Leviticus 17:11","osis":["Lev.17.11"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]}],"note":null},{"text":"that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["86"],"heidelberg":["78"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"No, verily;","position":null},{"text":"of","position":1},{"text":"turned","position":null},{"text":"but is only a Signe and Pledge of those things that are sealed to us in Baptism; so","position":null},{"text":"Bread","position":1},{"text":"although according","position":null},{"text":"manner","position":null},{"text":"and that Form of speaking of them which is usual unto the Holy Ghost, the Bread","position":null}]}],"page":null,"leaf":null},{"number":87,"question":"Why then doth Christ call Bread his Body, and the Cup his Blood, or the new Testament in his Blood; and St. Paul calleth Bread and Wine the Communion of the Body and Blood of Christ?","answer":"Christ not without great Consideration speaketh so, to wit, not only for to teach us that as the Bread and Wine sustain the Life of the Body, so also his crucified Body, and Blood shed, are indeed the Meat and Drink of our Souls, whereby they are nourished to eternal Life; but much more that by this visible Signe and Pledg, he may assure us that we are as verily Partakers of his Body and Blood, through the working of the Holy Ghost, as we do perceive by the Mouth of our Body, these holy Signes in Remembrance of him; and further also, that his Sufferings and Obedience is so certainly ours, as though we our selves had suffered Punishments for our Sins, and had satisfied God.","segments":[{"text":"Christ not without great Consideration speaketh so, to wit, not only for to teach us that as the Bread and Wine sustain the Life of the Body, so also his crucified Body, and Blood shed, are indeed the Meat and Drink of our Souls, whereby they","proofs":["John 6:51,55–56"],"refs":[{"printed":"John 6:51,55–56","osis":["John.6.51","John.6.55-John.6.56"]}],"note":null},{"text":"are nourished to eternal Life; but much more that by this visible Signe and Pledg, he may assure us that we are as verily Partakers of his Body and Blood, through the working of the","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"Holy Ghost, as we do perceive by the Mouth of our Body, these holy Signes in Remembrance of him; and further also, that his Sufferings and Obedience is so certainly ours, as though we our selves had suffered Punishments for our Sins, and had satisfied God.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["87"],"heidelberg":["79"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Consideration speaketh so, to wit,","position":null},{"text":"for","position":1},{"text":"the","position":1},{"text":"sustain the","position":null},{"text":"of the Body,","position":null},{"text":"also","position":1},{"text":"Blood","position":1},{"text":"indeed","position":null},{"text":"of","position":2},{"text":"whereby they","position":null},{"text":"nourished","position":null},{"text":"much","position":null},{"text":"that","position":2},{"text":"this","position":null},{"text":"e","position":29},{"text":"Pledg, he may","position":null},{"text":"verily","position":null},{"text":"his","position":3},{"text":"through","position":null},{"text":"working","position":null},{"text":"do perceive","position":null},{"text":"Body,","position":3},{"text":"further also,","position":null},{"text":"is so","position":null},{"text":"though","position":null},{"text":"our selves","position":null},{"text":"Punishments","position":null},{"text":"and had satisfied","position":null}]}],"page":null,"leaf":null},{"number":88,"question":"What Difference is there between the Supper of the Lord, and the Popish Mass?","answer":"The Supper of the Lord testifieth unto us, that we have perfect Forgiveness of all our Sins, for that only Sacrifice of Christ, which himself once fully wrought on the Cross; then also that we by Faith are grafted into Christ, who now according to his Human Nature is only in Heaven at the Right Hand of his Father, and there will be worshipped of us. But in the Mass it is denied that the quick and the dead have Remission of Sins, for the only Passion of Christ, except Christ also be daily offered for them by their Sacrificers: Further, also it is taught, that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so the very Foundation of the Mass is nothing else but an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.","segments":[{"text":"The Supper of the Lord testifieth unto us, that we have perfect Forgiveness of all our Sins, for that only Sacrifice of Christ, which himself once","proofs":["Hebrews 7:27","Hebrews 9:12,26,28","Hebrews 10:10,12,14","John 19:30","Matthew 26:28","Luke 22:19–20"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"Hebrews 9:12,26,28","osis":["Heb.9.12","Heb.9.26","Heb.9.28"]},{"printed":"Hebrews 10:10,12,14","osis":["Heb.10.10","Heb.10.12","Heb.10.14"]},{"printed":"John 19:30","osis":["John.19.30"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]}],"note":null},{"text":"fully wrought on the Cross; then also that we by Faith are grafted into","proofs":["1 Corinthians 6:17","1 Corinthians 10:16","1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"Christ, who now according to his Human Nature is only in Heaven at the Right Hand of","proofs":["Hebrews 1:3,6,8,&c"],"refs":[{"printed":"Hebrews 1:3,6,8,&c","osis":["Heb.1.3","Heb.1.6","Heb.1.8-Heb.1.14"]}],"note":null},{"text":"his Father, and there will be","proofs":["John 4:21–23","John 20:17","Luke 24:5","Acts 7:55–56","Colossians 3:1","Philippians 3:10","1 Thessalonians 1:9–10"],"refs":[{"printed":"John 4:21–23","osis":["John.4.21-John.4.23"]},{"printed":"John 20:17","osis":["John.20.17"]},{"printed":"Luke 24:5","osis":["Luke.24.5"]},{"printed":"Acts 7:55–56","osis":["Acts.7.55-Acts.7.56"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"1 Thessalonians 1:9–10","osis":["1Thess.1.9-1Thess.1.10"]}],"note":null},{"text":"worshipped of us. But in the Mass it is denied that the quick and the dead have Remission of Sins, for the only Passion of Christ, except Christ also be daily offered for them by their Sacrificers: Further, also it is taught, that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so the very Foundation of the Mass is nothing else but an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["88"],"heidelberg":["80"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"of the Lord","position":null},{"text":"unto","position":null},{"text":"perfect Forgiveness","position":null},{"text":"our Sins, for that","position":null},{"text":"fully wrought","position":null},{"text":"then also","position":null},{"text":"Faith","position":null},{"text":"now","position":null},{"text":"only","position":2},{"text":"there","position":1},{"text":"of","position":5},{"text":"in","position":5},{"text":"it is denied","position":null},{"text":"quick","position":null},{"text":"the","position":9},{"text":"Remission","position":null},{"text":"for","position":2},{"text":"only Passion","position":null},{"text":"except","position":null},{"text":"be","position":2},{"text":"their Sacrificers:","position":null},{"text":"also it is taught,","position":null},{"text":"s","position":33},{"text":"and","position":6},{"text":"the very Foundation of","position":null},{"text":"but an utter","position":null},{"text":"that only","position":2},{"text":"Passion","position":2},{"text":"Christ","position":6}]}],"page":null,"leaf":null},{"number":89,"question":"Who are to come unto the Table of the Lord?","answer":"They only, who are truly sorrowful they have offended God by their Sins, and yet trust that those Sins are pardoned them for Christ’s sake; and what other Infirmities they have, that those are covered by his Passion and Death; who also desire more and more to go forward in Faith and Integrity of life: but Hypocrites, and them which do not truly repent, do eat and drink Damnation to themselves.","segments":[{"text":"They only, who are truly sorrowful they have offended God by their Sins, and yet trust that those Sins are pardoned them for Christ’s sake; and what other Infirmities they have, that those are covered by his Passion and Death; who also desire more and more to go forward in Faith and Integrity of life: but Hypocrites, and them which do not truly repent, do eat","proofs":["1 Corinthians 10:21","1 Corinthians 11:28–29,&c"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"1 Corinthians 11:28–29,&c","osis":["1Cor.11.28-1Cor.11.34"]}],"note":null},{"text":"and drink Damnation to themselves.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["89"],"heidelberg":["81"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"They only,","position":null},{"text":"they have offended God by","position":null},{"text":"those Sins","position":null},{"text":"pardoned","position":null},{"text":"Christ’s","position":null},{"text":"what other Infirmities they have,","position":null},{"text":"those","position":2},{"text":"to go forward in Faith","position":null},{"text":"Integrity of life:","position":null},{"text":"them which do","position":null},{"text":"truly repent, do","position":null},{"text":"Damnation","position":null}]}],"page":null,"leaf":null},{"number":90,"question":"Are they also to be admitted to the Lords Supper who in Confession and Life declare themselves to be Infidels, profane, and ungodly?","answer":"No; For by that means the Ordinance of God is profaned, and the Wrath of God is stirred up against the whole Assembly, wherefore the Church by the Commandment of Christ and his Apostles, inspired by the Holy Ghost, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they shall repent and change their Manners.","segments":[{"text":"No; For by that means the Ordinance of God is profaned, and the Wrath of God is","proofs":["1 Corinthians 11:20,34","Isaiah 1:11,&c","Isaiah 66:3","Jeremiah 7:21,&c","Psalm 50:16,&c"],"refs":[{"printed":"1 Corinthians 11:20,34","osis":["1Cor.11.20","1Cor.11.34"]},{"printed":"Isaiah 1:11,&c","osis":["Isa.1.11-Isa.1.31"]},{"printed":"Isaiah 66:3","osis":["Isa.66.3"]},{"printed":"Jeremiah 7:21,&c","osis":["Jer.7.21-Jer.7.34"]},{"printed":"Psalm 50:16,&c","osis":["Ps.50.16-Ps.50.23"]}],"note":null},{"text":"stirred up against the whole Assembly, wherefore the Church by the Commandment of Christ and his Apostles, inspired by the Holy Ghost, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they shall repent and change their Manners.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["90"],"heidelberg":["82"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"that means","position":null},{"text":"Ordinance","position":null},{"text":"is","position":1},{"text":"the","position":2},{"text":"of God is stirred up","position":null},{"text":"Assembly, wherefore","position":null},{"text":"Church by","position":null},{"text":"Commandment","position":null},{"text":"inspired","position":null},{"text":"the Holy Ghost, using","position":null},{"text":"ought to drive them from this Supper","position":null},{"text":"shall repent and change their Manners.","position":null}]}],"page":null,"leaf":null},{"number":91,"question":"How ought this Ordinance of the Lords Supper to be closed?","answer":"In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to dy, what cause have we to sing for whom he died, that we might not eternally dy, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.","segments":[{"text":"In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to dy, what cause have we to sing for whom he died, that we might not eternally dy, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.","proofs":["Matthew 26:30"],"refs":[{"printed":"Matthew 26:30","osis":["Matt.26.30"]}],"note":null}],"section":4,"relations":{"aoc1680-modernized":["91"]},"diffs":[],"page":null,"leaf":null},{"number":92,"question":"You told us but now, that those who in Confession and Life declare themselves to be Infidels, profane and ungodly, should by the Keys of the Kingdom of Heaven be driven from this Supper: what are the Keys of the Kingdom of Heaven?","answer":"Preaching of the Gospel and Ecclesiastical Discipline, by which Heaven is opened to the Believers, and is shut against the Unbelievers.","segments":[{"text":"Preaching of the Gospel and Ecclesiastical Discipline, by which Heaven is opened to the Believers, and","proofs":["Matthew 16:19","Matthew 18:18"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"Matthew 18:18","osis":["Matt.18.18"]}],"note":null},{"text":"is shut against the Unbelievers.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["92"],"heidelberg":["83"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Ecclesiastical","position":null},{"text":"which","position":null},{"text":"the","position":2},{"text":"is","position":3},{"text":"the","position":3}]}],"page":null,"leaf":null},{"number":93,"question":"How is the Kingdom of Heaven opened and shut by preaching of the Gospel?","answer":"When by the Commandment of Christ it is publickly declared to all and every one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they imbrace by a lively Faith the Promise of the Gospel: but contrarily is denounced to all Infidels and Hypocrites, that so long the Wrath of God doth ly on them, as they persist in their Wickedness, according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.","segments":[{"text":"When by the Commandment of Christ it is publickly declared to all and every one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they imbrace by a lively Faith the Promise of the Gospel: but contrarily is denounced to all Infidels and Hypocrites, that so long the Wrath of God doth ly on them, as they","proofs":["John 20:21–23","Matthew 16:19","John 12:48"],"refs":[{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"John 12:48","osis":["John.12.48"]}],"note":null},{"text":"persist in their Wickedness, according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["93"],"heidelberg":["84"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"by","position":1},{"text":"Commandment","position":null},{"text":"publickly","position":null},{"text":"one of the Faithful,","position":null},{"text":"all their Sins are pardoned them of God for the Merit of Christ, so often as","position":null},{"text":"imbrace by a lively Faith","position":null},{"text":"but contrarily","position":null},{"text":"denounced","position":null},{"text":"Infidels","position":null},{"text":"Hypocrites,","position":null},{"text":"so long","position":null},{"text":"doth ly on them,","position":null},{"text":"persist in their Wickedness,","position":null},{"text":"as well","position":null},{"text":"life as in","position":null}]}],"page":null,"leaf":null},{"number":94,"question":"How is the Kingdom of Heaven opened and shut by Ecclesiastical Discipline?","answer":"When according to the Commandments of Christ, they who in Name are Christians, but in their Doctrine and life shew themselves Aliens from Christ, after they have been some time admonished, will not depart from their Error, Heresies, or Wickedness, are made known unto the Church; and if neither then they obey the Churches Admonition, are by the same Church kept from the Sacrament, and shut out by Authority received from Christ, from the Congregation or Church, and by God himself out of the Kingdom of Heaven. And again, if they profess and declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to be received in Love & Tenderness as Members of Christ and his Church.","segments":[{"text":"When according to the Commandments of Christ, they who in Name are Christians, but in their Doctrine and life shew","proofs":["Romans 12:7–9","1 Corinthians 12:28"],"refs":[{"printed":"Romans 12:7–9","osis":["Rom.12.7-Rom.12.9"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"themselves Aliens from Christ, after they have been some time admonished, will not depart from their Error, Heresies, or Wickedness, are made known unto the Church; and if neither then they obey the Churches Admonition, are by the same Church kept from the Sacrament, and shut out by Authority received from Christ, from the Congregation","proofs":["Matthew 18:15–17","1 Corinthians 5:3–5","2 Thessalonians 3:14–15"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Corinthians 5:3–5","osis":["1Cor.5.3-1Cor.5.5"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]}],"note":null},{"text":"or Church, and by God himself out of the Kingdom of Heaven. And again, if they profess and declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to","proofs":["2 Corinthians 2:6–7,10–11"],"refs":[{"printed":"2 Corinthians 2:6–7,10–11","osis":["2Cor.2.6-2Cor.2.7","2Cor.2.10-2Cor.2.11"]}],"note":null},{"text":"be received in Love & Tenderness as Members of Christ and his Church.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680-modernized":["94"],"heidelberg":["85"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Commandments","position":null},{"text":"they","position":1},{"text":"in","position":2},{"text":"are","position":1},{"text":"but in their Doctrine","position":null},{"text":"life shew themselves Aliens from Christ, after they have been some time admonished,","position":null},{"text":"depart from","position":null},{"text":"Error, Heresies, or Wickedness,","position":null},{"text":"made known unto","position":null},{"text":"neither then","position":null},{"text":"obey the Churches","position":null},{"text":"same Church kept","position":null},{"text":"Sacrament, and shut out by Authority received from Christ, from the Congregation or","position":null},{"text":"out of","position":null},{"text":"Heaven.","position":null},{"text":"again, if","position":null},{"text":"profess","position":null},{"text":"declare an","position":null},{"text":"of life, nothing to the contrary being to be proved upon strict scrutiny and search,","position":null},{"text":"to be","position":2},{"text":"in Love & Tenderness","position":null}]}],"page":null,"leaf":null},{"number":95,"question":"Whereas we are delivered from all our Sins and Miseries without any Merit of ours, by the Mercy of God, only for Christ’s sake; for what cause are we to do good Works?","answer":"Because, after that Christ hath redeemed us with his Blood, he reneweth us also by his Spirit to the Image of himself, that we receiving so great Benefits, should shew our selves all our life time thankfull to God, and honour him; secondly that every one of us be assured of his Faith by his Fruit; and lastly, that by our good Conversation we may win others to Christ.","segments":[{"text":"Because, after that Christ hath redeemed us with his Blood, he reneweth us also by his Spirit to the Image of himself, that we receiving so great Benefits,","proofs":["Romans 6:1,3","Romans 12:1–2","1 Peter 2:5,9","1 Corinthians 6:20"],"refs":[{"printed":"Romans 6:1,3","osis":["Rom.6.1","Rom.6.3"]},{"printed":"Romans 12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"1 Peter 2:5,9","osis":["1Pet.2.5","1Pet.2.9"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"should shew our selves all our life time thankfull to","proofs":["1 Peter 2:12"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null},{"text":"God, and honour him; secondly that every one of us be","proofs":["2 Peter 1:10","Matthew 7:17–18","Galatians 5:22"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Matthew 7:17–18","osis":["Matt.7.17-Matt.7.18"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"assured of his Faith by his Fruit; and lastly, that by our good Conversation we may","proofs":["1 Peter 3:1–2","Matthew 5:16"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"win others to Christ.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["95"],"heidelberg":["86"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"after that","position":null},{"text":"hath","position":null},{"text":"with his Blood, he reneweth us also","position":null},{"text":"to the","position":null},{"text":"of himself,","position":null},{"text":"we receiving","position":null},{"text":"great Benefits, should shew","position":null},{"text":"selves all","position":null},{"text":"life time thankfull","position":null},{"text":"honour him; secondly","position":null},{"text":"of us","position":null},{"text":"his Fruit;","position":null},{"text":"lastly,","position":null},{"text":"good","position":null},{"text":"we may win","position":null}]}],"page":null,"leaf":null},{"number":96,"question":"Cannot they then be saved which be unthankful, and remain still careless in their Sins, and are not converted from their Wickedness to God?","answer":"By no means; for as the Scripture beareth Witness, neither unchast Persons, nor Idolaters, nor Adulterers, nor Thievs, nor Covetous nor Drunkards, nor Slanderers, nor Robbers, shall enter in to the Kingdom of God.","segments":[{"text":"By no means; for as the Scripture beareth Witness, neither unchast Persons, nor Idolaters, nor Adulterers, nor Thievs, nor Covetous nor Drunkards, nor Slanderers, nor Robbers,","proofs":["1 Corinthians 6:9–10","Ephesians 5:5–6","1 John 3:14–15"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Ephesians 5:5–6","osis":["Eph.5.5-Eph.5.6"]},{"printed":"1 John 3:14–15","osis":["1John.3.14-1John.3.15"]}],"note":null},{"text":"shall enter in to the Kingdom of God.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["96"],"heidelberg":["87"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"as","position":1},{"text":"beareth Witness, neither","position":null},{"text":"Persons, nor Idolaters, nor Adulterers, nor Thievs, nor","position":null},{"text":"nor Drunkards, nor Slanderers, nor Robbers,","position":null},{"text":"enter in to","position":null}]}],"page":null,"leaf":null},{"number":97,"question":"Of what Parts consisteth the Conversion of Man unto God?","answer":"It consisteth of the mortifying of the old Man, and a quickning of the new Man.","segments":[{"text":"It consisteth of the","proofs":["Romans 6:4–6","Ephesians 4:22–24","Colossians 3:5,8–10","1 Corinthians 5:7","2 Corinthians 7:11"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]},{"printed":"Ephesians 4:22–24","osis":["Eph.4.22-Eph.4.24"]},{"printed":"Colossians 3:5,8–10","osis":["Col.3.5","Col.3.8-Col.3.10"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"mortifying of the old Man, and a quickning of the new Man.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["97"],"heidelberg":["88"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"It consisteth","position":null},{"text":"mortifying","position":null},{"text":"Man,","position":null},{"text":"a","position":3}]}],"page":null,"leaf":null},{"number":98,"question":"What is the mortifying of the old Man?","answer":"To be truly and heartily sorry that thou hast offended God by thy Sins, and daily more and more hate and eschew them.","segments":[{"text":"To be truly and heartily sorry that thou hast offended God by thy Sins, and daily more and more hate","proofs":["Romans 8:13","Joel 2:13","Hosea 5:5"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"Joel 2:13","osis":["Joel.2.13"]},{"printed":"Hosea 5:5","osis":["Hos.5.5"]}],"note":null},{"text":"and eschew them.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["98"],"heidelberg":["89"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"To be truly and heartily sorry","position":null},{"text":"thou","position":null},{"text":"offended","position":null},{"text":"thy","position":null},{"text":"daily","position":null},{"text":"eschew","position":null}]}],"page":null,"leaf":null},{"number":99,"question":"What is the quickning of the new Man?","answer":"True Joy in God through Christ, and an earnest Desire to order thy Life according to God’s Will and to do all good Works.","segments":[{"text":"True Joy in God","proofs":["Romans 5:1","Romans 14:17","Isaiah 57:15"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Romans 14:17","osis":["Rom.14.17"]},{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"through Christ, and an earnest Desire to order thy Life according to God’s Will and to","proofs":["Romans 6:10–11","Galatians 2:20"],"refs":[{"printed":"Romans 6:10–11","osis":["Rom.6.10-Rom.6.11"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"do all good Works.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["99"],"heidelberg":["90"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"True","position":null},{"text":"an earnest Desire","position":null},{"text":"order thy Life","position":null},{"text":"God’s","position":null},{"text":"and to do","position":null}]}],"page":null,"leaf":null},{"number":100,"question":"What are good Works?","answer":"Those only which are done by a true Faith, according to God’s Law, and are referred only to his Glory, and not those which are imagined by us as seeming to us to be right and good, or which are delivered and commanded by Men.","segments":[{"text":"Those only which are done by a","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"true Faith, according","proofs":["1 Samuel 15:22","Ephesians 2:10"],"refs":[{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"to God’s Law, and are","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"referred only to his Glory, and not those which are imagined by us as seeming to us to be right and good, or which","proofs":["Deuteronomy 11:32","Ezekiel 20:18–19","Isaiah 29:13","Matthew 15:9"],"refs":[{"printed":"Deuteronomy 11:32","osis":["Deut.11.32"]},{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"are delivered and commanded by Men.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["100"],"heidelberg":["91"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Those","position":null},{"text":"are done by","position":null},{"text":"God’s","position":null},{"text":"are referred only","position":null},{"text":"those which are imagined by us","position":null},{"text":"seeming to us to be right and good, or which","position":null},{"text":"delivered and commanded by","position":null}]}],"page":null,"leaf":null},{"number":101,"question":"Which is the Law of God?","answer":"The Decalogue, or ten Commandments.","segments":[{"text":"The Decalogue, or","proofs":["Exodus 20","Deuteronomy 5"],"refs":[{"printed":"Exodus 20","osis":["Exod.20"]},{"printed":"Deuteronomy 5","osis":["Deut.5"]}],"note":null},{"text":"ten Commandments.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["101"],"heidelberg":["92"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Decalogue,","position":null},{"text":"ten","position":null}]}],"page":null,"leaf":null},{"number":102,"question":"How are these Commandments divided?","answer":"Into two Tables, whereof the former delivereth in four Commandments, how we ought to behave our selves towards God: the latter delivereth in six Commandments, what duties we owe unto our Neighbours.","segments":[{"text":"Into","proofs":["Exodus 34:28","Deuteronomy 4:13","Deuteronomy 10:3–4"],"refs":[{"printed":"Exodus 34:28","osis":["Exod.34.28"]},{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]},{"printed":"Deuteronomy 10:3–4","osis":["Deut.10.3-Deut.10.4"]}],"note":null},{"text":"two Tables, whereof the former delivereth in four Commandments, how we ought to behave our selves towards God: the latter delivereth in six Commandments, what duties we","proofs":["Matthew 22:37–39"],"refs":[{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]}],"note":null},{"text":"owe unto our Neighbours.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["102"],"heidelberg":["93"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"whereof","position":null},{"text":"former delivereth in four Commandments,","position":null},{"text":"ought to","position":null},{"text":"our selves","position":null},{"text":"latter delivereth in six Commandments,","position":null},{"text":"unto","position":null},{"text":"s","position":9}]}],"page":null,"leaf":null},{"number":103,"question":"What is the Preface to the ten Commandments?","answer":"I am JEHOVAH, the Lord thy God, which brought thee out of the Land of Egypt, out of the House of Bondage.","segments":[{"text":"I am JEHOVAH, the Lord thy God, which brought thee out of the Land of Egypt, out of the House of Bondage.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["103"],"heidelberg":["92"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"JEHOVAH,","position":null}]}],"page":null,"leaf":null},{"number":104,"question":"What learn we from this Preface?","answer":"Three things: first he sheweth to whom the right of all Rule belongs, that is, to God himself. for I am (saith he) JEHOVAH. Secondly, he saith, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he saith, which brought thee out of the Land of Egypt; as if he should say, I am he who have manifested my self unto thee and bestowed all those Blessings upon thee, therefore thou art bound to shew Thankfulness and Obedience unto me.","segments":[{"text":"Three things: first he sheweth to whom the right of all Rule belongs, that is, to God himself. for I am (saith he) JEHOVAH. Secondly, he saith, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he saith, which brought thee out of the Land of Egypt; as if he should say, I am he who have manifested my self unto thee and bestowed all those Blessings upon thee, therefore thou art bound to shew Thankfulness and Obedience unto me.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null}],"section":5,"relations":{"aoc1680-modernized":["104"]},"diffs":[],"page":null,"leaf":null},{"number":105,"question":"Do these things belong unto us?","answer":"They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance atcheived by Christ.","segments":[{"text":"They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance atcheived by Christ.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["105"]},"diffs":[],"page":null,"leaf":null},{"number":106,"question":"What is the first Commandment?","answer":"Thou shalt have no other Gods before me.","segments":[{"text":"Thou shalt have no other Gods before me.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["106"],"heidelberg":["92"]},"diffs":[],"page":null,"leaf":null},{"number":107,"question":"What doth God require in the first Commandment?","answer":"That as dearly as I tender the Salvation of my own Soul, so earnestly should I shun and sly all Idolatry, Sorcery, Inchantments, Superstition, praying to Saints, or any other Creatures, and should rightly acknowledg the only and true God, trust in him alone, submit and subject my self unto him with all Humility, and Patience, look for all good things from him alone, and lastly with the intire Affection of my Heart love, reverence, and worship him, so that I am ready to renounce and forsake all Creatures rather than to commit the least thing that may be against his Will.","segments":[{"text":"That as dearly as I tender the Salvation of my own Soul, so earnestly should I shun and sly","proofs":["1 Corinthians 6:9–10","1 Corinthians 10:7,14"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"1 Corinthians 10:7,14","osis":["1Cor.10.7","1Cor.10.14"]}],"note":null},{"text":"all Idolatry, Sorcery,","proofs":["Leviticus 19:31","Deuteronomy 18:11"],"refs":[{"printed":"Leviticus 19:31","osis":["Lev.19.31"]},{"printed":"Deuteronomy 18:11","osis":["Deut.18.11"]}],"note":null},{"text":"Inchantments, Superstition, praying to Saints, or any","proofs":["Matthew 4:10","Revelation 19:10","Revelation 22:8–9"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Revelation 22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null},{"text":"other Creatures, and should","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"rightly acknowledg the only and true God,","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"trust in him","proofs":["Hebrews 10:36","Colossians 1:11","Romans 5:3–4","1 Corinthians 10:10","Philippians 2:14"],"refs":[{"printed":"Hebrews 10:36","osis":["Heb.10.36"]},{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Romans 5:3–4","osis":["Rom.5.3-Rom.5.4"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]},{"printed":"Philippians 2:14","osis":["Phil.2.14"]}],"note":null},{"text":"alone, submit and subject my self unto him with all","proofs":["1 Peter 5:5–6"],"refs":[{"printed":"1 Peter 5:5–6","osis":["1Pet.5.5-1Pet.5.6"]}],"note":null},{"text":"Humility, and","proofs":["Psalm 10:4","Isaiah 45:7","John 1:17"],"refs":[{"printed":"Psalm 10:4","osis":["Ps.10.4"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]},{"printed":"John 1:17","osis":["John.1.17"]}],"note":null},{"text":"Patience, look for all good things from him alone, and lastly with the intire Affection of my Heart","proofs":["Deuteronomy 6:5","Matthew 22:37"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"note":null},{"text":"love,","proofs":["Deuteronomy 6:2","Psalm 111:10"],"refs":[{"printed":"Deuteronomy 6:2","osis":["Deut.6.2"]},{"printed":"Psalm 111:10","osis":["Ps.111.10"]}],"note":null},{"text":"reverence, and","proofs":["Matthew 4:20"],"refs":[{"printed":"Matthew 4:20","osis":["Matt.4.20"]}],"note":null},{"text":"worship him, so that I am ready to renounce and forsake all Creatures rather","proofs":["Matthew 5:29","Matthew 10:37–38"],"refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]},{"printed":"Matthew 10:37–38","osis":["Matt.10.37-Matt.10.38"]}],"note":null},{"text":"than to commit the least thing that may be against his Will.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["107"],"heidelberg":["94"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"dearly","position":null},{"text":"tender","position":null},{"text":"so earnestly should I shun","position":null},{"text":"sly","position":null},{"text":"Inchantments,","position":null},{"text":"praying to","position":null},{"text":"should","position":2},{"text":"acknowledg","position":null},{"text":"and","position":3},{"text":"submit and subject my self unto him with all","position":null},{"text":"look for","position":null},{"text":"alone, and lastly with the intire Affection of my Heart","position":null},{"text":"reverence,","position":null},{"text":"worship","position":null},{"text":"am ready to","position":null},{"text":"to","position":4},{"text":"that may be against","position":null}]}],"page":null,"leaf":null},{"number":108,"question":"What is Idolatry?","answer":"It is in Place of that one God, or besides that one true God who hath manifested himself in his Word and Works, to make or imagin, and account any other thing wherein thou reposest thy Hope and Confidence.","segments":[{"text":"It is in Place of that one God, or besides that one true God who hath manifested himself in his Word and Works, to make or imagin, and account any other thing wherein thou reposest","proofs":["Philippians 3:19","Ephesians 5:5","Galatians 4:8","Ephesians 2:12","1 John 2:23","John 5:23"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]},{"printed":"Ephesians 5:5","osis":["Eph.5.5"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"1 John 2:23","osis":["1John.2.23"]},{"printed":"John 5:23","osis":["John.5.23"]}],"note":null},{"text":"thy Hope and Confidence.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["108"],"heidelberg":["95"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"It","position":null},{"text":"in Place","position":null},{"text":"that one God,","position":null},{"text":"and Works,","position":null},{"text":"make","position":null},{"text":"imagin, and account","position":null},{"text":"thing wherein thou reposest thy Hope and Confidence.","position":null}]}],"page":null,"leaf":null},{"number":109,"question":"What is the second Commandment?","answer":"Thou shalt make to thee no graven Image, nor the Likeness of any thing which is in Heaven above, or in the Earth beneath, nor in the Waters under the Earth: thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and shew Mercy to thousands of them which love me, and keep my Commandments.","segments":[{"text":"Thou shalt make to thee no graven Image, nor the Likeness of any thing which is in Heaven above, or in the Earth beneath, nor in the Waters under the Earth: thou shalt not bow down to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and shew Mercy to thousands of them which love me, and keep my Commandments.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["109"],"heidelberg":["92"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"make to thee","position":null},{"text":"which","position":1},{"text":"n","position":11},{"text":"s","position":5},{"text":"worship","position":null},{"text":"and visit","position":null},{"text":"sins","position":null},{"text":"shew","position":null},{"text":"to","position":4},{"text":"which","position":2}]}],"page":null,"leaf":null},{"number":110,"question":"What doth this second Commandment require?","answer":"That we should not express or represent God by any Image or shape and figure, or worship him any otherwise then he hath commanded himself in his Word to be worshipped.","segments":[{"text":"That we should not","proofs":["Deuteronomy 4:15,&c","Isaiah 40:18,&c","Romans 1:23,&c","Acts 17:29"],"refs":[{"printed":"Deuteronomy 4:15,&c","osis":["Deut.4.15-Deut.4.49"]},{"printed":"Isaiah 40:18,&c","osis":["Isa.40.18-Isa.40.31"]},{"printed":"Romans 1:23,&c","osis":["Rom.1.23-Rom.1.32"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null},{"text":"express or represent God by any Image or shape and figure, or worship him any otherwise then he hath commanded himself in","proofs":["1 Samuel 15:23","Deuteronomy 12:30,&c","Matthew 15:9"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]},{"printed":"Deuteronomy 12:30,&c","osis":["Deut.12.30-Deut.12.32"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"his Word to be worshipped.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["110"],"heidelberg":["96"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"should not express or","position":null},{"text":"any Image or shape and figure, or","position":null},{"text":"otherwise then","position":null},{"text":"himself","position":null},{"text":"to be worshipped.","position":null}]}],"page":null,"leaf":null},{"number":111,"question":"May there then at all any Images or Resemblances of things be made?","answer":"God neither ought, nor can be represented by any means: and for the Creatures, although it be lawful to express them, yet God forbiddeth notwithstanding their Images to be made or had, as thereby to worship or honour either them, or God by them:","segments":[{"text":"God neither ought, nor can be represented by any means: and for the Creatures, although it be lawful to express them, yet God forbiddeth notwithstanding their Images to be made or had, as thereby to worship or honour either them, or God by them:","proofs":["Exodus 23:24","Exodus 34:13–14,17","Numbers 33:52","Deuteronomy 7:5","Deuteronomy 12:13","Deuteronomy 16:22","2 Kings 18:4"],"refs":[{"printed":"Exodus 23:24","osis":["Exod.23.24"]},{"printed":"Exodus 34:13–14,17","osis":["Exod.34.13-Exod.34.14","Exod.34.17"]},{"printed":"Numbers 33:52","osis":["Num.33.52"]},{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"Deuteronomy 12:13","osis":["Deut.12.13"]},{"printed":"Deuteronomy 16:22","osis":["Deut.16.22"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null}],"section":5,"relations":{"aoc1680-modernized":["111"],"heidelberg":["97"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"ought, nor","position":null},{"text":"and for the Creatures, although it be lawful","position":null},{"text":"express them,","position":null},{"text":"notwithstanding their Images","position":null},{"text":"be made","position":null},{"text":"had, as thereby","position":null},{"text":"or honour either","position":null}]}],"page":null,"leaf":null},{"number":112,"question":"But may not Images be tolerated in Churches, which may serve for Books unto the common People?","answer":"No, for ’tis not seemly that we should be wiser then God, who will have his Church to be taught by the lively preaching of his Word, and not with dumb Images.","segments":[{"text":"No, for ’tis not seemly that we should be wiser then God, who will have his Church to","proofs":["2 Timothy 3:16–17","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"be taught by the lively preaching of his Word, and not with","proofs":["Jeremiah 10:8,&c","Habakkuk 2:18–19"],"refs":[{"printed":"Jeremiah 10:8,&c","osis":["Jer.10.8-Jer.10.25"]},{"printed":"Habakkuk 2:18–19","osis":["Hab.2.18-Hab.2.19"]}],"note":null},{"text":"dumb Images.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["112"],"heidelberg":["98"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"’tis not seemly that","position":null},{"text":"should","position":null},{"text":"then","position":null},{"text":"Church to be","position":null},{"text":"and not with dumb Images.","position":null}]}],"page":null,"leaf":null},{"number":113,"question":"What is the third Commandment?","answer":"Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.","segments":[{"text":"Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["113"],"heidelberg":["92"]},"diffs":[],"page":null,"leaf":null},{"number":114,"question":"What doth God decree in the third Commandment?","answer":"That not only by cursing or forswearing, but also by rash swearing we should not use his Name despitefully, or unreverently, neither should by silence nor connivance be Partakers of these horrible Sins in others, but that we use the sacred and holy Name of God ever with great Devotion and Reverence, that he may be worshipped and honoured by us with a true and stedfast Confession and Invocation of his Name; and lastly, in all our Words and Actions whatsoever.","segments":[{"text":"That not only by cursing","proofs":["Leviticus 24:11,&c","Leviticus 19:12"],"refs":[{"printed":"Leviticus 24:11,&c","osis":["Lev.24.11-Lev.24.23"]},{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"note":null},{"text":"or forswearing, but also by","proofs":["Matthew 5:37","James 5:12"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"rash swearing we should not use his Name despitefully, or unreverently, neither should by silence nor connivance be Partakers of these horrible Sins in others, but that","proofs":[],"refs":[],"note":null},{"text":"we use the sacred and holy Name of God ever with great Devotion","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"and Reverence, that he may be worshipped and honoured by us with a true and","proofs":["Romans 2:24","1 Timothy 6:1","Colossians 3:16–17"],"refs":[{"printed":"Romans 2:24","osis":["Rom.2.24"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"Colossians 3:16–17","osis":["Col.3.16-Col.3.17"]}],"note":null},{"text":"stedfast Confession","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"and Invocation of his Name; and lastly, in all our Words and Actions whatsoever.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["114"],"heidelberg":["99"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"forswearing,","position":null},{"text":"we should","position":null},{"text":"use his Name despitefully,","position":null},{"text":"unreverently, neither should","position":null},{"text":"n","position":11},{"text":"but","position":2},{"text":"sacred and","position":null},{"text":"ever","position":2},{"text":"great Devotion","position":null},{"text":"worshipped","position":null},{"text":"honoured","position":null},{"text":"with a true","position":null},{"text":"stedfast Confession and Invocation of his Name; and lastly,","position":null},{"text":"Actions whatsoever.","position":null}]}],"page":null,"leaf":null},{"number":115,"question":"Is it then so grievous a Sin by swearing, or banning, to take the Name of God in vain, as that God is also angry with them who in as much as in them lieth do not forbid or hinder it?","answer":"Surely most grievous: for neither is there any Sin greater, or more offending God, than the despiting of his sacred Name; wherefore also he would have this Sin to be punished with Death.","segments":[{"text":"Surely","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null},{"text":"most grievous: for neither is there any Sin greater, or more offending God, than the despiting of his sacred Name; wherefore also he would have this Sin to be punished with Death.","proofs":["Leviticus 24:15–16"],"refs":[{"printed":"Leviticus 24:15–16","osis":["Lev.24.15-Lev.24.16"]}],"note":null}],"section":5,"relations":{"aoc1680-modernized":["115"],"heidelberg":["100"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Surely most grievous: for neither","position":null},{"text":"any","position":null},{"text":"offending","position":null},{"text":"despiting","position":null},{"text":"sacred","position":null},{"text":"wherefore also","position":null},{"text":"would have","position":null}]}],"page":null,"leaf":null},{"number":116,"question":"May a Man swear religiously and lawfully, by the Name of God?","answer":"He may when as either the lawful Magistrate exacteth it, or otherwise necessity requireth it: by this means the Faith and Truth of any Man, or thing to be ratified and established, whereby both the Glory of God may be advanced, and the safety of others procured: for this kind of Swearing is ordained by God’s Word, and therefore was well used of the Fathers both in the old and new Testament.","segments":[{"text":"He may when as either the lawful Magistrate exacteth it, or otherwise necessity requireth it: by this means the Faith and Truth of any Man, or thing to be ratified and established, whereby both the Glory of God may be advanced, and the safety of others procured: for this kind of Swearing is","proofs":["Deuteronomy 6:13","Deuteronomy 10:20","Isaiah 48:1","Hebrews 6:16"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]},{"printed":"Isaiah 48:1","osis":["Isa.48.1"]},{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"ordained by God’s Word, and therefore was well","proofs":["Genesis 21:24","Genesis 31","Joshua 9:15,19","2 Samuel 3:35","1 Kings 1:29","Romans 1:9"],"refs":[{"printed":"Genesis 21:24","osis":["Gen.21.24"]},{"printed":"Genesis 31","osis":["Gen.31"]},{"printed":"Joshua 9:15,19","osis":["Josh.9.15","Josh.9.19"]},{"printed":"2 Samuel 3:35","osis":["2Sam.3.35"]},{"printed":"1 Kings 1:29","osis":["1Kgs.1.29"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"note":null},{"text":"used of the Fathers both in the old and new Testament.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["116"],"heidelberg":["101"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"He may when as","position":null},{"text":"lawful Magistrate exacteth","position":null},{"text":"otherwise","position":null},{"text":"it: by this means the Faith","position":null},{"text":"of any Man, or thing","position":null},{"text":"be ratified and established, whereby both","position":null},{"text":"may be advanced,","position":null},{"text":"others procured:","position":null},{"text":"this kind of Swearing","position":null},{"text":"ordained by","position":null},{"text":"well","position":null},{"text":"of","position":5},{"text":"Fathers","position":null}]}],"page":null,"leaf":null},{"number":117,"question":"Is it lawful to swear by Saints, or other Creatures?","answer":"No, for a lawful Oath is an Invocation of God, whereby we desire that he, as the only searcher of Hearts, bear Witness unto the Truth, and will punish the Swearer if he wittingly swear falsely: but this Honour agreeth to no Creature.","segments":[{"text":"No, for a lawful Oath is an Invocation of God, whereby we desire that he, as the only searcher of Hearts, bear Witness unto the Truth, and will punish the Swearer if he","proofs":["2 Corinthians 1:23"],"refs":[{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"wittingly swear falsely: but this Honour","proofs":["Matthew 5:3–4,34–36","James 5:12"],"refs":[{"printed":"Matthew 5:3–4,34–36","osis":["Matt.5.3-Matt.5.4","Matt.5.34-Matt.5.36"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"agreeth to no Creature.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["117"],"heidelberg":["102"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"an Invocation of","position":null},{"text":"whereby we desire that he,","position":null},{"text":"searcher of 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shalt do no manner of Work, Thou, nor thy Son, nor thy Daughter, thy Man-Servant, nor thy Maid-Servant, nor thy Cattel, nor the Stranger that is within thy Gates: for in six Days the Lord made Heaven, and Earth, the Sea, and all that in them is, and rested the seventh day, and hallowed it.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["118"],"heidelberg":["92"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Remember that","position":null},{"text":"holy","position":null},{"text":"that thou hast to do,","position":null},{"text":"the","position":5}]}],"page":null,"leaf":null},{"number":119,"question":"What are we taught by the fourth Commandment?","answer":"That one Day in seven be kept in the Worship of God, which under the old Testament was the last Day of the Week, but under the Gospel changed to the first Day of the Week, and this Lord’s Day to be spent in private and publique Devotion, as hearing the Word diligently, practising the Gospel-Sacraments zealously, and doing Deeds of Charity conscionably, and resting from servil Works, cases of necessity excepted, this being the laudable Practice of the holy Apostles, who best knew the Mind of Christ as to the time of Worship; neither do we find in all the new Testament, that any Gospel Church in the Apostles times did set any other Day apart solemnly to worship God, save the first Day: and well might they so do, for if Israel, the natural Seed of Abraham, was to keep the seventh Day, to keep up the Remembrance of their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us from eternal Bondage?","segments":[{"text":"That one Day in seven be kept in the Worship of God, which under the old Testament was the last Day of the Week, but under the Gospel changed to the first Day of the Week, and this Lord’s Day to be spent in private and publique Devotion, as hearing the Word diligently, practising the Gospel-Sacraments zealously, and doing Deeds of Charity conscionably, and resting from servil Works, cases of necessity excepted, this being the laudable Practice of the holy Apostles, who best knew the Mind of Christ as to the time of Worship; neither do we find in all the new Testament, that any Gospel Church in the Apostles times did set any other Day apart solemnly to worship God, save the first Day: and well might they so do, for if Israel, the natural Seed of Abraham, was to keep the seventh Day, to keep up the Remembrance of their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us from eternal Bondage?","proofs":["Psalm 40:9–10","Acts 2:42,46","1 Corinthians 14:19,29,31","Acts 20:7","1 Corinthians 11:33","1 Timothy 2:1–3,8–9","1 Corinthians 14:16","1 Corinthians 16:1–2","Isaiah 66:23","John 20:19–20","Revelation 1:10","Deuteronomy 5:15"],"refs":[{"printed":"Psalm 40:9–10","osis":["Ps.40.9-Ps.40.10"]},{"printed":"Acts 2:42,46","osis":["Acts.2.42","Acts.2.46"]},{"printed":"1 Corinthians 14:19,29,31","osis":["1Cor.14.19","1Cor.14.29","1Cor.14.31"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 11:33","osis":["1Cor.11.33"]},{"printed":"1 Timothy 2:1–3,8–9","osis":["1Tim.2.1-1Tim.2.3","1Tim.2.8-1Tim.2.9"]},{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]},{"printed":"John 20:19–20","osis":["John.20.19-John.20.20"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]},{"printed":"Deuteronomy 5:15","osis":["Deut.5.15"]}],"note":null}],"section":5,"relations":{"aoc1680-modernized":["119"],"heidelberg":["103"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"one Day in seven be kept in","position":null},{"text":"Worship of God, which under the old Testament was the last 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their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us","position":null},{"text":"Bondage?","position":null}]}],"page":null,"leaf":null},{"number":120,"question":"What is the fifth Commandment?","answer":"Honour thy Father and Mother, that thy dayes may be long in the Land which the Lord thy God giveth thee.","segments":[{"text":"Honour thy Father and Mother, that thy dayes may be long in the Land which the Lord thy God giveth thee.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["120"],"heidelberg":["92"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"in","position":null}]}],"page":null,"leaf":null},{"number":121,"question":"What doth God enjoin us in the fifth Commandment?","answer":"That we yeild due honour, love, and faithfulness to our Parents, and so to all who bear Rule over us, and submit our selves with such obedience as is meet to their faithful Commandments and chastisements; and further also by that our patience we bear and suffer their manners, ever thinking with our selves that God will govern and guide us by their hand.","segments":[{"text":"That we yeild due honour, love, and faithfulness to our Parents, and so to all who bear Rule over us, and","proofs":["Ephesians 6:1–2,5,&c","Colossians 3:20,22–24","Ephesians 5:22","Proverbs 1:8","Proverbs 4:1","Proverbs 15:20","Proverbs 20:20","Exodus 21:17","Romans 13:1"],"refs":[{"printed":"Ephesians 6:1–2,5,&c","osis":["Eph.6.1-Eph.6.2","Eph.6.5-Eph.6.24"]},{"printed":"Colossians 3:20,22–24","osis":["Col.3.20","Col.3.22-Col.3.24"]},{"printed":"Ephesians 5:22","osis":["Eph.5.22"]},{"printed":"Proverbs 1:8","osis":["Prov.1.8"]},{"printed":"Proverbs 4:1","osis":["Prov.4.1"]},{"printed":"Proverbs 15:20","osis":["Prov.15.20"]},{"printed":"Proverbs 20:20","osis":["Prov.20.20"]},{"printed":"Exodus 21:17","osis":["Exod.21.17"]},{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"submit our selves with such obedience as is meet to their faithful Commandments and chastisements; and further also by that our patience","proofs":["Proverbs 23:22","Genesis 9:25","1 Peter 2:18"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]},{"printed":"Genesis 9:25","osis":["Gen.9.25"]},{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"note":null},{"text":"we bear and suffer their manners, ever thinking with our selves that God","proofs":["Ephesians 6:4,9","Colossians 3:19,21","Romans 13:1","Matthew 22:21"],"refs":[{"printed":"Ephesians 6:4,9","osis":["Eph.6.4","Eph.6.9"]},{"printed":"Colossians 3:19,21","osis":["Col.3.19","Col.3.21"]},{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null},{"text":"will govern and guide us by their 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Wherefore also that Murther might not be committed, he","proofs":["Genesis 9:6","Exodus 21:14","Matthew 26:52","Romans 13:4"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Exodus 21:14","osis":["Exod.21.14"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null},{"text":"hath armed the Magistrate with the Sword.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["123"],"heidelberg":["105"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"in gesture,","position":null},{"text":"reproach, or","position":null},{"text":"or harm,","position":null},{"text":"either","position":2},{"text":"my self,","position":1},{"text":"cast away","position":null},{"text":"furthermore,","position":null},{"text":"my self,","position":2},{"text":"cast my self wittingly into","position":null},{"text":"that Murther might not be committed, he hath 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Secondly, That we be doing of this always, and always thinking of it, and so implore and crave of the Father the Grace of his Holy Spirit, whereby we may daily more and more be renewed to the Image and likeness of God, until at length after we are departed out of this life we may joyfully attain unto that Perfection which is promised unto us.","segments":[{"text":"First, That all our life time we more & more","proofs":["1 John 1:9","Psalm 22:5"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]},{"printed":"Psalm 22:5","osis":["Ps.22.5"]}],"note":null},{"text":"acknowledg the great proneness of our Nature to Sin, and so much the more","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"greedily desire remission of Sins, and Righteousness in Christ. Secondly, That we be doing of this always, and always thinking of it, and so implore and crave of the Father the","proofs":["1 Corinthians 9:24,&c","Philippians 3:12–14"],"refs":[{"printed":"1 Corinthians 9:24,&c","osis":["1Cor.9.24-1Cor.9.27"]},{"printed":"Philippians 3:12–14","osis":["Phil.3.12-Phil.3.14"]}],"note":null},{"text":"Grace of his Holy Spirit, whereby we may daily more and more be renewed to the Image and likeness of God, until at length after we are departed out of this life we may joyfully attain unto that Perfection which is promised unto us.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680-modernized":["137"],"heidelberg":["115"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"& more acknowledg the great proneness of our Nature to Sin,","position":null},{"text":"so much","position":null},{"text":"greedily desire","position":null},{"text":"s","position":8},{"text":"Secondly,","position":null},{"text":"be doing of this 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gronings beg them continually of him and yeild him thanks for them.","proofs":["Matthew 7:7–8","Luke 11:9,13","Matthew 13:12","Psalm 50:15"],"refs":[{"printed":"Matthew 7:7–8","osis":["Matt.7.7-Matt.7.8"]},{"printed":"Luke 11:9,13","osis":["Luke.11.9","Luke.11.13"]},{"printed":"Matthew 13:12","osis":["Matt.13.12"]},{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null}],"section":6,"relations":{"aoc1680-modernized":["138"],"heidelberg":["116"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"that","position":null},{"text":"giveth them only","position":null},{"text":"unfeigned gronings beg them","position":null},{"text":"yeild him thanks","position":null}]}],"page":null,"leaf":null},{"number":139,"question":"What is required unto that Prayer which shall please God, and be heard of him?","answer":"That we ask of the only true God, who hath manifested himself in his Word, all things which he hath commanded to be asked of him with a true affection and desire of our Heart, and through an inward feeling of our need and misery cast our selves down prostrate in the presence of his Divine Majesty, and build our selves on this sure foundation, that we though unworthy, yet for Christ’s sake are certainly heard of God, even as he hath promised us in his Word.","segments":[{"text":"That we ask of the only true God, who hath","proofs":["John 4:22,&c"],"refs":[{"printed":"John 4:22,&c","osis":["John.4.22-John.4.54"]}],"note":null},{"text":"manifested himself in his Word, all things which he hath commanded to be","proofs":["Romans 8:26","1 John 5:14"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]},{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"asked of him with a true affection and desire of our Heart, and through an inward","proofs":["John 4:23–24","Psalm 145:18"],"refs":[{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]},{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"feeling of our need and","proofs":[],"refs":[],"note":null},{"text":"misery cast our selves down prostrate in the presence of his Divine Majesty, and","proofs":["Psalm 2:11","Psalm 34:19","Isaiah 66:2"],"refs":[{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"Psalm 34:19","osis":["Ps.34.19"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"build our selves on this sure foundation, that we though unworthy, yet for Christ’s sake are","proofs":["Romans 10:14","Romans 8:15–16","James 1:6,&c"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]},{"printed":"James 1:6,&c","osis":["Jas.1.6-Jas.1.27"]}],"note":null},{"text":"certainly heard of God, even as he hath","proofs":["John 14:13","John 15:16","John 16:23","Daniel 9:17–19","Psalm 7:7–8","Psalm 143:1"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"John 15:16","osis":["John.15.16"]},{"printed":"John 16:23","osis":["John.16.23"]},{"printed":"Daniel 9:17–19","osis":["Dan.9.17-Dan.9.19"]},{"printed":"Psalm 7:7–8","osis":["Ps.7.7-Ps.7.8"]},{"printed":"Psalm 143:1","osis":["Ps.143.1"]}],"note":null},{"text":"promised us in his Word.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["139"],"heidelberg":["117"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"ask of","position":null},{"text":"only","position":null},{"text":"which","position":null},{"text":"be asked","position":null},{"text":"with a true affection","position":null},{"text":"desire of our Heart, and through an inward feeling of","position":null},{"text":"cast our selves down prostrate","position":null},{"text":"and build our selves on this sure foundation,","position":null},{"text":"though unworthy, yet for Christ’s sake","position":null},{"text":"certainly heard","position":null},{"text":"God, even","position":null}]}],"page":null,"leaf":null},{"number":140,"question":"What are those things which he commandeth us to ask of him?","answer":"All things necessary both for Soul and Body, which our Lord Jesus Christ hath comprised in that Prayer, which himself hath taught us.","segments":[{"text":"All things","proofs":["Matthew 6:13","James 1:17"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"necessary both for Soul and Body, which our Lord Jesus Christ hath comprised in that Prayer, which himself hath taught us.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["140"],"heidelberg":["118"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"both","position":null},{"text":"Jesus Christ","position":null},{"text":"which","position":2}]}],"page":null,"leaf":null},{"number":141,"question":"What Prayer is that?","answer":"Our Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy Will be done on Earth, as it is in Heaven. Give us this Day our daily Bread: And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into Temptation, but deliver us from Evil: for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.","segments":[{"text":"Our Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy Will be done on Earth, as it is in Heaven. Give us this Day our daily Bread: And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into Temptation, but deliver us from Evil: for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["141"],"heidelberg":["119"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Trespasses,","position":null},{"text":"them that trespass against us.","position":null},{"text":"and ever,","position":null}]}],"page":null,"leaf":null},{"number":142,"question":"Are Christians tied to this very Form of Prayer?","answer":"We are not; our Lord here delivereth to his Church a brief Sum of those things which we are to ask of God, but yet Christ will have us also to descend unto specials, and to ask particular Benefits: for this Form prescribed is nothing else but a Set or Course of certain Heads or Generals, whereunto all Benefits both corporal and spiritual may be referred; but yet all particulars of Prayer must agree & correspond with this general Form, although we are not tied to this Form, as appeareth from James 1:5 where the Apostle exhorts the Saints, if any did lack Wisdom, they should ask of God, which giveth to all liberally, but these as touching the Words, are not in the Form of Prayer particularly expressed, though they are included. Besides, we have Examples of Prayer both in the old and new Testament, which are not the very Form here expressed, albeit, all they asked was comprehended in this Prayer, wherefore the Form of Prayer delivered unto us by Christ, is wholly a thing indifferent.","segments":[{"text":"We are not; our Lord here delivereth to his Church a brief Sum of those things which we are to ask of God, but yet Christ will have us also to descend unto specials, and to ask particular Benefits: for this Form prescribed is nothing else but a Set or Course of certain Heads or Generals, whereunto all Benefits both corporal and spiritual may be referred; but yet all particulars of Prayer must agree & correspond with this general Form, although we are not tied to this Form, as appeareth from James 1:5 where the Apostle exhorts the Saints, if any did lack Wisdom, they should ask of God, which giveth to all liberally, but these as touching the Words, are not in the Form of Prayer particularly expressed, though they are included. Besides, we have Examples of Prayer both in the old and new Testament, which are not the very Form here expressed, albeit, all they asked was comprehended in this Prayer, wherefore the Form of Prayer delivered unto us by Christ, is wholly a thing indifferent.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["142"]},"diffs":[],"page":null,"leaf":null},{"number":143,"question":"Why doth Christ teach us to call God our Father?","answer":"That presently in the very Entrance and Beginning of the Prayer, he might stir up in us such a Reverence, and Confidence of God as is meet for the Sons of God, which must be the ground and foundation of our Prayer, to wit, that God through Christ is made our Father, and will much less deny us these things which we ask of him with a true Faith, than our earthly Parents deny unto us earthly things.","segments":[{"text":"That presently in the very Entrance and Beginning of the Prayer, he might stir up in us such a Reverence, and Confidence of God as is meet for the Sons of God, which must be the ground and foundation of our Prayer, to wit, that God through Christ is made our","proofs":["Matthew 7:9–10","Luke 11:11"],"refs":[{"printed":"Matthew 7:9–10","osis":["Matt.7.9-Matt.7.10"]},{"printed":"Luke 11:11","osis":["Luke.11.11"]}],"note":null},{"text":"Father, and will much less deny us these things which we ask of him with a true Faith, than our earthly Parents deny unto us earthly things.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["143"],"heidelberg":["120"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"presently","position":null},{"text":"Entrance and","position":null},{"text":"the","position":2},{"text":"stir up","position":null},{"text":"such","position":null},{"text":"of God as is meet for the Sons of","position":null},{"text":"must be","position":null},{"text":"ground and","position":null},{"text":"to wit,","position":null},{"text":"through Christ is made","position":null},{"text":"these things which","position":null},{"text":"with a","position":null},{"text":"earthly","position":1},{"text":"deny unto","position":null}]}],"page":null,"leaf":null},{"number":144,"question":"Why is that added, which art in Heaven?","answer":"That we conceive not basely nor terrenely of God’s Heavenly Majesty, and also that we look for, and expect from his Omnipotency whatsoever things are necessary for our Soul and Body.","segments":[{"text":"That we","proofs":["Jeremiah 23:24","Acts 17:24–25,27"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Acts 17:24–25,27","osis":["Acts.17.24-Acts.17.25","Acts.17.27"]}],"note":null},{"text":"conceive not basely nor terrenely of God’s Heavenly Majesty, and also that we","proofs":["Romans 10:12"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"note":null},{"text":"look for, and expect from his Omnipotency whatsoever things are necessary for our Soul and Body.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["144"],"heidelberg":["121"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"That","position":null},{"text":"conceive not basely nor terrenely","position":null},{"text":"also","position":null},{"text":"look for, and","position":null},{"text":"Omnipotency whatsoever","position":null},{"text":"are","position":null},{"text":"our","position":null}]}],"page":null,"leaf":null},{"number":145,"question":"What is the first Petition?","answer":"Hallowed be thy Name; that is, grant us, first to know thee right, and worship, praise, and magnifie thy Almightiness, Goodness, Justice, Mercy and Truth, shining in all thy Works; and further also to direct our whole Life, Thoughts, Words, and Works to this end, that thy most Holy Name be not reproach’d by us, but rather be renowned with Honour, and Praises.","segments":[{"text":"Hallowed be thy Name; that is, grant us, first to","proofs":["John 17:3","Jeremiah 9:23–24","Jeremiah 31:33–34","Matthew 16:17","James 1:5","Psalm 119:105"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]},{"printed":"Jeremiah 31:33–34","osis":["Jer.31.33-Jer.31.34"]},{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"James 1:5","osis":["Jas.1.5"]},{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null},{"text":"know thee right, and worship, praise,","proofs":["Psalm 119:137–138","Luke 1:45–46,&c","Luke 1:68,&c","Psalm 145:8–9,17","Exodus 34:5–7","Psalm 143:1–2,5,10–12","Jeremiah 31:3","Jeremiah 32:18–19,40–41","Jeremiah 33:11,20","Matthew 19:17","Romans 3:3–4","Romans 11:22–23","2 Timothy 2:19"],"refs":[{"printed":"Psalm 119:137–138","osis":["Ps.119.137-Ps.119.138"]},{"printed":"Luke 1:45–46,&c","osis":["Luke.1.45-Luke.1.80"]},{"printed":"Luke 1:68,&c","osis":["Luke.1.68-Luke.1.80"]},{"printed":"Psalm 145:8–9,17","osis":["Ps.145.8-Ps.145.9","Ps.145.17"]},{"printed":"Exodus 34:5–7","osis":["Exod.34.5-Exod.34.7"]},{"printed":"Psalm 143:1–2,5,10–12","osis":["Ps.143.1-Ps.143.2","Ps.143.5","Ps.143.10-Ps.143.12"]},{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]},{"printed":"Jeremiah 32:18–19,40–41","osis":["Jer.32.18-Jer.32.19","Jer.32.40-Jer.32.41"]},{"printed":"Jeremiah 33:11,20","osis":["Jer.33.11","Jer.33.20"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]},{"printed":"Romans 3:3–4","osis":["Rom.3.3-Rom.3.4"]},{"printed":"Romans 11:22–23","osis":["Rom.11.22-Rom.11.23"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"and magnifie thy Almightiness, Goodness, Justice, Mercy and Truth, shining in all thy Works; and further also to direct our whole Life, Thoughts, Words, and Works to this end, that thy most Holy Name be not reproach’d by us, but rather be","proofs":["Psalm 115:1","Psalm 71:8"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Psalm 71:8","osis":["Ps.71.8"]}],"note":null},{"text":"renowned with Honour, and Praises.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["145"],"heidelberg":["122"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"right,","position":null},{"text":"worship, praise,","position":null},{"text":"magnifie","position":null},{"text":"Almightiness,","position":null},{"text":"shining in all thy Works;","position":null},{"text":"to","position":2},{"text":"Life,","position":null},{"text":"Works to this end,","position":null},{"text":"most Holy","position":null},{"text":"not reproach’d by us,","position":null},{"text":"be renowned with Honour,","position":null},{"text":"Praises.","position":null}]}],"page":null,"leaf":null},{"number":146,"question":"What is the second Petition?","answer":"Thy Kingdom come; that is, rule for us so by thy Word and Spirit, that we may humble and Submit our selves more and more unto thee. Also preserve and increase thy Church, destroy the Works of the Devil, and all Power that lifteth up it self against thy Majesty; make all those Councils frustrate, and void, which are taken against thy Word, until at length thou raign fully and perfectly, when thou shalt be all in all.","segments":[{"text":"Thy Kingdom come; that is, rule for us so by thy Word and Spirit, that we may","proofs":["Matthew 6:33","Psalm 119:5","Psalm 143:10"],"refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]},{"printed":"Psalm 119:5","osis":["Ps.119.5"]},{"printed":"Psalm 143:10","osis":["Ps.143.10"]}],"note":null},{"text":"humble and Submit our selves more and more unto thee. Also preserve and increase thy","proofs":["Psalm 122:6–7","Psalm 51:18","1 John 3:8","Romans 16:20"],"refs":[{"printed":"Psalm 122:6–7","osis":["Ps.122.6-Ps.122.7"]},{"printed":"Psalm 51:18","osis":["Ps.51.18"]},{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null},{"text":"Church, destroy the Works of the Devil, and all Power that lifteth up it self against thy Majesty; make all those Councils frustrate, and void, which are","proofs":["Revelation 22:17,20","Romans 8:22–23"],"refs":[{"printed":"Revelation 22:17,20","osis":["Rev.22.17","Rev.22.20"]},{"printed":"Romans 8:22–23","osis":["Rom.8.22-Rom.8.23"]}],"note":null},{"text":"taken against thy Word, until at length thou raign fully and perfectly, when thou shalt be all","proofs":["1 Corinthians 15:28"],"refs":[{"printed":"1 Corinthians 15:28","osis":["1Cor.15.28"]}],"note":null},{"text":"in all.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["146"],"heidelberg":["123"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"for","position":null},{"text":"humble and","position":null},{"text":"our selves","position":null},{"text":"unto","position":null},{"text":"Also","position":null},{"text":"Power that lifteth up","position":null},{"text":"thy Majesty; make all those Councils frustrate,","position":null},{"text":"void, which are taken","position":null},{"text":"until at length thou raign fully and perfectly, when","position":null}]}],"page":null,"leaf":null},{"number":147,"question":"What is the third Petition?","answer":"Thy Will be done in Earth, as it is in Heaven. That is, grant that we, and all Men, renouncing and forsaking our own Will, may readily, and without any grudging, obey thy Will, which is only holy; and that so every one of us may faithfully perform that Duty and Charge which thou hast committed unto us, even as the blessed Angels do in Heaven.","segments":[{"text":"Thy Will be done in Earth, as it is in Heaven. That is, grant that we, and all Men, renouncing","proofs":["Matthew 16:24","Titus 2:12"],"refs":[{"printed":"Matthew 16:24","osis":["Matt.16.24"]},{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null},{"text":"and forsaking our own Will, may readily, and without any","proofs":["Luke 22:42"],"refs":[{"printed":"Luke 22:42","osis":["Luke.22.42"]}],"note":null},{"text":"grudging, obey thy Will, which is only holy; and that so every one of us may","proofs":["1 Corinthians 7:24"],"refs":[{"printed":"1 Corinthians 7:24","osis":["1Cor.7.24"]}],"note":null},{"text":"faithfully perform that Duty and Charge which thou hast committed unto us, even as the blessed Angels do","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null},{"text":"in Heaven.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["147"],"heidelberg":["124"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"in","position":1},{"text":"renouncing and forsaking","position":null},{"text":"may readily,","position":null},{"text":"any grudging,","position":null},{"text":"holy; and","position":null},{"text":"of us","position":null},{"text":"faithfully perform that Duty","position":null},{"text":"Charge which thou hast committed unto us, even","position":null},{"text":"blessed","position":null}]}],"page":null,"leaf":null},{"number":148,"question":"What is the fourth Petition?","answer":"Give us this Day our daily bread; that is, give unto us all things which are needful for this Life, that by them we may acknowledg and confess thee to be the only Fountain from whence all good things flow; and all our Care and Industry, and even thine own Gifts to be unfortunate and noisom unto us except thou bless them; wherefore grant that turning our Trust away from all Creatures, we place and repose it in thee alone.","segments":[{"text":"Give us this Day our daily bread; that is, give unto us all things which","proofs":["Psalm 145:15–16","Psalm 10:4","Matthew 6:25,&c"],"refs":[{"printed":"Psalm 145:15–16","osis":["Ps.145.15-Ps.145.16"]},{"printed":"Psalm 10:4","osis":["Ps.10.4"]},{"printed":"Matthew 6:25,&c","osis":["Matt.6.25-Matt.6.34"]}],"note":null},{"text":"are needful for this Life, that by them we may acknowledg and confess thee to be the only Fountain from whence all good things","proofs":["Acts 17:27–28","Acts 14:16–17"],"refs":[{"printed":"Acts 17:27–28","osis":["Acts.17.27-Acts.17.28"]},{"printed":"Acts 14:16–17","osis":["Acts.14.16-Acts.14.17"]}],"note":null},{"text":"flow; and all our Care and Industry, and even thine own Gifts to be unfortunate","proofs":["1 Corinthians 15:58","Deuteronomy 8:3","Psalm 27:13"],"refs":[{"printed":"1 Corinthians 15:58","osis":["1Cor.15.58"]},{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]},{"printed":"Psalm 27:13","osis":["Ps.27.13"]}],"note":null},{"text":"and noisom unto us except thou bless them; wherefore grant that turning our Trust away from all Creatures, we","proofs":["Psalm 62:11"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]}],"note":null},{"text":"place and repose it in thee alone.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["148"],"heidelberg":["125"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"give unto","position":null},{"text":"all","position":1},{"text":"which are needful","position":null},{"text":"this Life,","position":null},{"text":"by them","position":null},{"text":"and confess","position":null},{"text":"from whence","position":null},{"text":"things flow;","position":null},{"text":"all","position":3},{"text":"and","position":3},{"text":"and","position":4},{"text":"own","position":null},{"text":"to be unfortunate and noisom unto","position":null},{"text":"except thou bless them; wherefore grant","position":null},{"text":"turning","position":null},{"text":"away","position":null},{"text":"we place","position":null},{"text":"repose","position":null},{"text":"alone.","position":null}]}],"page":null,"leaf":null},{"number":149,"question":"What is the fifth Petition?","answer":"Forgive us our Trespasses, as we forgive them that trespass against us. That is, even for the Blood of Christ do not impute unto us most miserable and wretched sinners all our Offences, neither that Corruption which still cleaveth unto us, even as we also feel this Testimony of thy Grace in our Hearts, that we stedfastly purpose unfeignedly from our Hearts, to pardon and forgive all those who have offended us.","segments":[{"text":"Forgive us our Trespasses, as we forgive them that trespass against us. That is, even for the Blood of Christ do not","proofs":["Psalm 51:1","Psalm 143:2"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null},{"text":"impute unto us most miserable and wretched sinners all our Offences, neither that Corruption which still cleaveth unto us, even as we also feel this Testimony of thy Grace in our Hearts, that we stedfastly purpose unfeignedly from","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":null},{"text":"our Hearts, to pardon and forgive all those who have offended us.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["149"],"heidelberg":["126"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"Trespasses,","position":null},{"text":"them that trespass against us.","position":null},{"text":"even","position":1},{"text":"Blood","position":null},{"text":"Christ do","position":null},{"text":"unto","position":1},{"text":"most miserable and wretched","position":null},{"text":"all","position":1},{"text":"Offences, neither","position":null},{"text":"Corruption","position":null},{"text":"still","position":null},{"text":"unto","position":2},{"text":"also","position":null},{"text":"Testimony","position":null},{"text":"our Hearts, that we stedfastly purpose unfeignedly from our Hearts, to pardon and forgive all those who have offended","position":null}]}],"page":null,"leaf":null},{"number":150,"question":"What is the sixth Petition?","answer":"Lead us not into Temptation, but deliver us from Evil. That is, because we our selves, are so feeble and weak by Nature, that we cannot stand so much as one Moment or Instant, and our most deadly Enemies Satan, the World, and our own Flesh do incessantly oppugne and assault us, uphold thou us, and establish and strengthen us by the might of thy Spirit, that we may not in this spiritual Combat yield as vanquished, but may so long stoutly withstand them, until at length we get the full and perfect victory.","segments":[{"text":"Lead us not into Temptation, but deliver us from Evil. That is, because we our selves, are so feeble and weak by Nature, that","proofs":["John 15:5","Psalm 103:14"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Psalm 103:14","osis":["Ps.103.14"]}],"note":null},{"text":"we cannot stand so much as one Moment or Instant, and our most deadly Enemies","proofs":["1 Peter 5:8","Ephesians 6:12"],"refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]},{"printed":"Ephesians 6:12","osis":["Eph.6.12"]}],"note":null},{"text":"Satan, the","proofs":["John 15:19"],"refs":[{"printed":"John 15:19","osis":["John.15.19"]}],"note":null},{"text":"World, and our own","proofs":["Romans 7:23","Galatians 5:17"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"Flesh do incessantly oppugne and assault us, uphold thou us, and establish and strengthen us by the might of thy Spirit, that we may not in this spiritual","proofs":["Matthew 26:41","Mark 13:33"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Mark 13:33","osis":["Mark.13.33"]}],"note":null},{"text":"Combat yield as vanquished, but may so long stoutly withstand them, until at length","proofs":["1 Thessalonians 3:13","1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"we get the full and perfect victory.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["150"],"heidelberg":["127"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"because","position":null},{"text":"our selves,","position":null},{"text":"feeble and","position":null},{"text":"by Nature,","position":null},{"text":"so much as one","position":null},{"text":"or Instant,","position":null},{"text":"most deadly","position":null},{"text":"Satan,","position":null},{"text":"do incessantly oppugne and","position":null},{"text":"uphold","position":null},{"text":"us, and establish","position":null},{"text":"might","position":null},{"text":"Combat yield as vanquished,","position":null},{"text":"may so long stoutly withstand them, until at length we get the full","position":null},{"text":"perfect","position":null}]}],"page":null,"leaf":null},{"number":151,"question":"How concludest thou this Prayer?","answer":"For thine is the Kingdom, the Power, and the Glory for ever. That is, we ask and crave all these things of thee, because seeing both thou art our King, and art Almighty, thou art both willing and able to give them all unto us; and these things we therefore ask, that out of them, not unto us, but unto thy holy Name all Glory may redound.","segments":[{"text":"For thine is the Kingdom, the Power, and the Glory for ever. That is, we ask and crave all these things of thee, because seeing both thou art our King, and art Almighty, thou art both willing and able","proofs":["Romans 10:11–12","2 Peter 2:9"],"refs":[{"printed":"Romans 10:11–12","osis":["Rom.10.11-Rom.10.12"]},{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"note":null},{"text":"to give them all unto us; and these things we therefore ask, that out of them, not unto us, but unto thy holy Name all Glory","proofs":["Psalm 115:1","Jeremiah 33:8–9"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Jeremiah 33:8–9","osis":["Jer.33.8-Jer.33.9"]}],"note":null},{"text":"may redound.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["151"],"heidelberg":["128"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"we ask and crave","position":null},{"text":"things","position":1},{"text":"seeing both","position":null},{"text":"art","position":1},{"text":"art","position":2},{"text":"thou","position":2},{"text":"both","position":2},{"text":"them all unto","position":null},{"text":"these things","position":2},{"text":"therefore ask,","position":null},{"text":"out of them,","position":null},{"text":"unto us,","position":null},{"text":"unto","position":3},{"text":"all Glory","position":null},{"text":"redound.","position":null}]}],"page":null,"leaf":null},{"number":152,"question":"What meaneth this Particle, Amen?","answer":"That the thing is sure, and out of doubt: for my Prayer is much more certainly heard of God, than I feel in my Heart that I unfeignedly desire the same.","segments":[{"text":"That the thing is sure, and out of doubt: for my Prayer is much more certainly heard of God, than I feel in my Heart that I unfeignedly","proofs":["2 Corinthians 1:20","2 Timothy 2:13"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]},{"printed":"2 Timothy 2:13","osis":["2Tim.2.13"]}],"note":null},{"text":"desire the same.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680-modernized":["152"],"heidelberg":["129"]},"diffs":[{"source":"heidelberg","type":"earlier","segments":[{"text":"That the thing is sure,","position":null},{"text":"out of doubt:","position":null},{"text":"much","position":null},{"text":"certainly","position":null},{"text":"unfeignedly","position":null},{"text":"the same.","position":null}]}],"page":null,"leaf":null}],"expositions":[],"prose":[{"name":"appendix_singing","title":"An Appendix concerning the Ordinance of Singing","text":"My dearly Beloved, whether Churches in general, or Christians in particular, wherever this *Appendix* may come: Forasmuch as Singing is generally owned to be a Gospel-Ordinance; but the great doubt is with many, what ought to be the matter of the Song; and what manner and mode we ought to sing in? also knowing, that it is heartily desired by many Officers, and other particular Members of some Churches of Christ, that they could agree together to perform this Ordinance of God, especially at the Lord’s Table, & Supper of the Lord, as Christ himself, and his Apostles, did; and that the Churches may come to the practice of this Ordinance, which for many years hath been lost in many Churches, (as the Feast of Tabernacles was for a long time) I mean, Singing after the Lord’s Supper: This is my great design to them that do not practise it, altho it is very clear that this Ordinance was practised at other times by the Church in general, and Saints in particular, which I hope all Churches will further practise, as God shall enlighten them into it upon their diligent search.\n\nThat Singing vocally and audibly, hath been and still is God’s Ordinance, is proved:\n\nI. From the Command of God, in *Eph.* 5. 19. *Speaking to your selves in Psalms, Hymns, and Spiritual Songs; singing, and making Melody in your Hearts to the Lord.* Col. 3.16. *Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with Grace in your Hearts to the Lord.*\n\nThat the Apostle presetteth this as an Ordinance, is clear:\n\n1. Because he speaketh to the whole Church, and as a publick Duty, not appropriated to any Office, but as a Command universally on all.\n\n2. The Apostle distinguisheth this Ordinance from that of preaching, or teaching doctrinally, which belongeth to the Officers, or occasionally, to a gifted Brother: For he doth not say, as in other places, *Teach and admonish*; but gives us the modification of this Admonition, in Psalms, and Hymns, and spiritual Songs.\n\n*Arg.* II. As praising God is a Moral Duty, so Singing is often link’d with that Moral Duty, which is universally obliging and perpetually binding, namely, Prayer: *Jam. 5. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms.* That this Duty may particularly be done, this proves; that it must be generally done, the former proveth. So *Acts* 16. 25. *Paul* and *Silas* join them together; they *hymned God,* or *celebrated his Praises with an Hymn,* or, as *Beza* saith, *with singing*; and *Justin Martyr* tells us, *In hymning they sang, and sent up Praises to God.* See also *Psal.* 95. 1, 2, 6.\n\nPrayer, we all grant, is a Moral Duty, and is always obliging. We ought to acknowledg God the Giver of all good things, in praying unto him for them; and surely to praise God for the Mercies received, is as great a Duty; and to sing praise to God with the Heart, is one of the best ways of praising God; altho we do grant, God may be praised after another manner.\n\n*Arg.* III. This is further confirmed by Scripture-Pattern.\n\n1. Christ and his Apostles sung an Hymn together, *Mat.* 26. 30.\n\n2. Godly Princes have honoured God this way, as *Hezekiah,* 2 Chron. 29. 30. So *Jehoshaphat,* 2 *Chron.* 20. 21, 22.\n\n3. Worthy Governors, as *Nehemiah,* took care to bless God this way, *Neh.* 7. 1; So *Moses*, *Exo.* 1 5.\n\n4. The holy Apostles and Churches in the New Testament have honoured God thus, 1 *Cor.* 14. 1 5. *Eph.* 5. 19. *Col.* 3. 16.\n\n5. Godly Prophets were much in this Practice. 2 *Sam.* 22. is a Song of holy *David,* a little before his death, to bless God for many Mercies; so *Moses*, *Deut.* 32. closeth up his Life with a Song.\n\n6. As Singing hath not been too low for Kings and Princes, so not too choice for Subjects. The Body of the People sang, *Numb.* 21. 17. *Then* Israel *sang this Song, Spring up, O Well, sing ye unto it,* Psal. 149. 1, 2.\n\n7. All Sexes have practised this Work, Women as well as Men. *Miriam,* the Sister of *Moses* and *Aaron,* sings a Song to God, *Exod.* 15. 21. So *Deborah,* as well as *Barak*, *Judge.* 5. 1.\n\n8. Primitive Christians were much in this Work. *Tertullian* saith, *When we come to a Feast, we sit not down before there is Prayer: and after Meal is past, one cometh forth with a Psalm, either from the holy Scriptures, or else some spiritual Song of his own composure.*\n\n9. Eminent Fathers practised it. *Basil* calleth Singing, sweet Incense. *Augustin* was highly in commendation of this, and assures us, that *Ambrose* and *Athanasius* were coincident with him in this thing.\n\n10. This Duty is further confirmed by Scripture-Prophecy. Divines observe the 100 Psalm is prophetical of Christ’s Kingdom; wherein there will be great cause of rejoycing. So *Isa.* 52. 7, 8. *Musculus* saith, Those Watchmen shall jubilee, when they consider the great Joy approaching by Christ’s Redemption.\n\n*Arg.* IV. Let us further consider,\n\n1. That Singing is the Musick of Nature, and shall not the Saints sing? The Vallies sing, *Psal.* 65. 13. The Mountains and Trees are said to sing, 1 *Chron.* 16. 32, 33.\n\n2. Singing is the Musick of Ordinances. *Augustin* reports of himself, that when he came to *Millain,* and heard the People sing, he wept for Joy. *Beza* confesses, that when he entred into the Congregation, and heard the People sing the 19th Psalm, he was greatly comforted. The *Rabbins* tell us, that the *Jews,* after the Feast of the Passeover was celebrated, they sung the 111th Psalm, and the five following. And Christ and his Apostles sung an Hymn after Supper.\n\n3. This is the Musick of Angels, *Job* 38. 7. The heavenly Host, when they proclaimed the Birth of Christ, declared it in this raised way of Singing: *Luke* 2. 13. Rev. 5. 11.\n\n4. This is the Musick of Saints, in there triumphant State, in the Bride-Chamber, where will, be eternal *Hallelujahs,* Rev. 15. 3. & 19. 7, 8, 9, & 5. 9, 10, 11, 12, &c. *Psal.* 30. 5. Shall we not begin that Work on Earth, which will be continued in Glory?\n\n*Arg.* V. Also it is our consideration,\n\n1. That this Duty hath been performed in the greatest Numbers. *Numb.* 21. 17. *Psal.* 149. 1, 2. *Exod.* 15.\n\n2. In the greatest Straits, *Acts* 16. 25. *Paul* and *Silas* sang in Prison. This may serve to rectify the Judgment of some, which ask the question; How they can sing, when in trouble? When some persuaded *Luther* of the Dangers of the Church, and what a black Cloud did hang over the Church’s head, he then called for the 46th Psalm to be sung, as a Charm against slavish Fear, since called *Luther’s* Psalm.\n\n3. In the greatest Deliverances this Duty hath also been performed, *Exod.* 15. when *Israel* was delivered from *Pharaoh’s* Host, *Psal.* 126. So 2 *Sam.* 22. is a Song for Mercies, and great Deliverances. So shall the Gospel-Church sing after a better manner, when it is out of the Wilderness, and led into the Celestial *Canaan*, *Rev.* 5. 9, 10, 11, 12.\n\nVI. Such hath been the constant Observation of this Duty, that it hath been performed in all places.\n\n1. *Moses* praises God by singing in the Wilderness, *Exod.* 1 5.\n\n2. *David* praises God in the Tabernacle, *Psal.* 27. 4, 6.\n\n3. *Solomon* and *Hezekiah* in the Temple, extoll *Jehovah*, 2 *Chron.* 29. 30.\n\n4. *Jehoshaphat,* in the Camp, 2 *Chron.* 20. 20, 21.\n\n5. Christ and his Apostles, in a private Room, *Mat.* 26. 30.\n\n6. *Paul* and *Silas,* in a Prison, *Acts* 16. 25.\n\n7. The Primitive Saints, in publick Assemblies, 1 *Cor.* 14. 5. *Eph.* 5. *Col* 3.\n\n*Arg.* VII. Consider how this Ordinance hath been crowned:\n\n1. With his own glorious Appearance, 2 *Chron.* 20. 17, 20, 21.\n\n2. Crowned with eminent Miracles, *Acts* 16. 25, 26. *As they were praising God, there was a great Earthquake, the Foundation of the Prison was shaken, all the Doors opened, and every Mans Bands loosed.*\n\n3. Honoured with eminent Victories, 2 *Chron.* 20. 21, 22.\n\nConsider also:\n\n1. This Ordinance is of great Benefit to the Church: It is for Admonition, *Col.* 3. 16. and Teaching.\n\n2. It can sweeten a Prison; so it did to *Paul* and *Silas*, *Acts* 16.\n\n3. It can prepare the Soul for suffering; so Christ sings before he dies, *Mat.* 26. 30.\n\n4. It enlivens and exhilarates the Soul in trouble.\n\n*Object.* How can a serious Christian sing, where there is a mixt Multitude?\n\n*Answ.* By the same Rule as we may pray and hear with them; for we ought to be as pure in praying as singing. Besides, Singing may be sanctified to the Conviction of Sinners, as well as Praying and Preaching is, tho Singing and Praying properly belongs to the Saints, and is best done by them; yet forasmuch as Prayer and Praises are natural Duties, as well as a part of instituted Worship; and all Men are bound by the Law of their Creation, to seek unto God for what they want, and praise him for what they have: we dare not, when we are about that Work, to shut them out, and say, *Stand by your selves,* Isa. 65. 5. For Praise is the natural Duty of all, the proper Duty of Saints, the perfect Act of Angels.\n\n*Quest.* But what may be the right Mode and Way of Singing?\n\n*Ans.* To sing, is not only meant the inward Frame of the Heart, but also of the Voice, is apparent:\n\n1. Because the Word saith, *Eph.* 5. 14. *Col.* 3. 16. They should be *speaking to one another*, *and admonishing one another in Psalms, Hymns, and spiritual Songs:* But we cannot admonish one another by silent speakings, and inward rejoicings.\n\n2. As the Apostle saith, there must be Melody in the Heart; so he saith as well, we must sing: one contains the inward Frame, the other, the outward Act. Sing with the Voice, as well as with the Heart.\n\n3. Singing in Scripture is ever put in distinction from reading, praying, & speaking, and commonly signifies a modulation of the Tongue, or expressing any thing musically; and so ’tis a musical speaking. None will say, when they hear a Man speak or pray, that that Man is singing. This would make the greatest confusion in Ordinances imaginable. Hence ’tis said, Christ and his Disciples sung an Hymn, or praised God by singing. And that *Paul* and *Silas* sung vocally and audibly, is plain; for ’tis said, the Prisoners heard them, *Acts* 16.\n\n*Ob.* If Singing be with the Voice, why not with Lute, Harp, Organs, and other Instruments?\n\n*A.* In the New Testament the Voice and Heart are only God’s Instruments. The Voice is still required, because ’tis the immediate Interpreter of the Heart; and tho artificial Instruments are laid aside from God’s Worship, yet not natural ones.\n\n2. The Union of Heart, Tongue, and Voice, make the spiritual way of Worship under the Gospel compleat. We have not any thing as typical now to look at, as the Lute and Harp were in the Law, as also those Ceremonies which typed out Christ’s Sacrifice; but when the Substance came, the Shadow ceased. So the Spirit being more abundantly poured out, we have no need of those Instruments; but there needs Soul and Body always to sing forth the high Praises of God.\n\n*Obj.* If any hath a special spiritual Gift of singing in the Church, it may be lawful; but we cannot allow of set Forms.\n\n*Ans.* Every Man that preaches profitably, hath a set Form in his Head and Heart, how he will deliver his message; & yet that Man may be said to preach by the assistance of the Spirit. Also ’tis lawful for a Man to consider what he wants, before he goes to God by Prayer. For Order is necessary in Prayer, as well as in Preaching, as Christ hath directed us, *Mat.* 6. in that Form of Prayer: and yet, notwithstanding this Consideration and Order in his mind, he may be said to pray with the Spirit’s assistance. So in like manner it is as lawful to compose a Hymn, grounded on the Word of God, in a set Form, and deliver it to the People, either by strength of memory, or as written, as well as deliver a Sermon in a set Form, by Notes, or strength of memory, which is alike grounded on the Word of God.\n\n2. Moreover, to speak of an extraordinary Gift to sing in the Church, is the ready way to weaken the Authority of the Scripture; for how came so many so much to slight the Scriptures, but by pretending to extraordinary Gifts, and new Revelations?\n\n3. It is the ready way to make Hypocrites, and impose a Deceit upon the whole Church: For how easy is it for a Man to compose by strength of parts an excellent Hymn, and deliver it by strength of memory, and pretend he is immediatly inspired? How many such Cheats have been in our days?\n\n4. God never made any such Promise of giving an extraordinary Gift of Singing: of Prayer, Supplication, Preaching, he hath: If there had been such a Gift promised, it would have been made by Christ, as the Gift of Tongues and Miracles was; and then no doubt but the Saints would have been instructed to seek for it, and such as had it, would have been commanded to wait on it, as God doth exhort his to wait on Teaching & Ruling, *Rom.* 12.\n\n5. To be sure, Christ would not ordain an Ordinance of that consequence as Singing is of, which most of the Churches in the World must want the use of, for the want of a pretended Gift. That Christ hath appointed this Ordinance in his Church, we have shewed; that he never promised any extraordinary Gift of Singing, is clear: therefore we may conclude, as God ordinarily giveth every Christian a Spirit of Prayer, so he also hath ordinarily given them a Gift to sing Praises to God: And as many might pray better, if they used it more; so many may want a Gift of Singing for want of use.\n\n6. As for that in 1 *Cor.* 14. 26. *One hath a Psalm*, *and another a Doctrine,* &c. It doth not concern us to expect that Gift as they had, because they had a Doctrine, a Tongue, a Revelation, an Interpretation, a Psalm after an extraordinary manner. Yet we say, tho we have not the Spirit of Prayer, as the Church had, *Act.* 4. to make the place shake, as the effect of it; nor cannot preach extraordinarily, as *Peter* did to the 3000, & to the House of *Cornelius*; yet we say not, Preaching and Prayer is ceased. So tho none should have an extraordinary Gift to sing now, as they might have in the Church of *Corinth*, yet the Duty remains still in the Church, as a standing Ordinance, as well as Prayer and Preaching.\n\n*Obj.* But what Psalms must we sing? *David’s,* or a Composure of our own from the holy Scriptures?\n\n*Ans.* As for singing the holy Psalms of holy *David,* as they are in Meeter; as long as they retain the sence and meaning of the reading Psalms, which I think they generally do, I have nothing against the thing, or those which shall do it.\n\nBut yet also I do think, that we are at our liberty to compose other parts or portions of God’s Word to that end; provided our Hymns are founded directly on God’s Word, these very Hymns may be called the Word of God, or spiritual Hymns. For, as a learned Man saith, ’tis the sence and meaning is the Word of God, whether in Prose, or in Meeter; and further saith, We may as well be said to sing God’s Word, as to read it; it is only orderly composed and disposed for that action. Every Duty must be performed according to the Analogy of Faith, and founded on God’s Word. All Prayer or Preaching, that doth not correspond with sacred Writ, notwithstanding any pretence of an extraordinary Inspiration, I am to explode out of God’s Worship. And as Prayer and Preaching must correspond with the sacred Record, so must Singing; And as we count them the best Prayers and Sermons, that are fullest of Scripture, so those Hyms that are founded on the sacred Scriptures, can no more be denied to be of the Spirit, than a Man’s Preaching or Prayer, which is full of the Word of God.\n\nBut how must we sing?\n\n1. With Understanding, 1 *Cor.* 14. 15. As we must pray, so we must sing. We must not only be guided by the Tune, but Words of the Psalm, the matter more than the manner; else this would be more the work of a Chorister than a Christian. Upon this *Davenant* cries out, Adieu to the bellowing of the Papists, who sing in an unknown Tongue. God will not understand us in this Service, which we understand not our selves.\n\n2. We must sing with zeal and affection. Love is the fulfilling of the Law. ’Tis a notable saying of *Augustin,* ’Tis not Crying, but Loving sounds in the Ears of God, that makes the Musick. *Isa.* 5. 1.\n\n3. We must sing with Grace, *Col.* 3. 16. ’Tis Grace, not Nature, sweetens the Musick. One well notes, that Grace is the root of true Devotion. God will not hear Sinners when they pray, no, nor when they sing, they make a noise like a crack’d String of a Lute or Viol. The Raven only crokes, ’tis the Nightingale sings. The singing of wicked Men is but disturbance, not obedience. The Saints above sing their *Hallelujahs* in Glory, the Saints below must sing their Psalms with Grace.\n\n4. We must sing with spiritual Joy. Singing is the only triumphant Gladness of a gracious Heart. We must sing, as *David* danced before the Ark, with Shouting and Rejoycing, 2 *Sam.* 6. 13.\n\n5. We must sing with Faith. This Grace only puts a pleasantness upon every Duty, *Heb.* 4. 2. We must bring Faith always to Christ’s Table, or else, as *Augustin* saith, if Faith be asleep, Christ is asleep. Faith carrieth on this Ordinance of Singing, so as it may be accepted of God.\n\n6. We must sing with excited Grace, not only with Grace habitual, but excited and actual; we must stir up the Grace in us, 1 *Tim.* 4. 14. And cry out as *David*, *Psalm* 57. 8. Awake Love, awake Delight. The Clock must be pull’d up before it can guide our time. God loveth active Grace in Duty, that the Soul should be ready trimm’d when it presents it self to Christ in any Worship.\n\n7. We must sing in the Spirit, as well as pray in the Spirit, 1 *Cor.* 14. 15, 16. *Jude ver.* 20. The Spirit must breath as well as Grace acts. *Davenant* saith, they are called spiritual Songs, in point of their Original. The Spirit excits and compleats the Soul to this holy Service. Thus *Eph.* 5. 18. He exhorts to be filled with the Spirit, and so calls us to sing spiritual Songs as the effect of this Fulness. This Wind must fill our Organs before we can make any musick; ’tis so called, *John* 3. 8.\n\n8. We must take great care to keep our Hearts while about this Work. One observes, Without this we may please Men with the artificial suavity of the Voice, and displease God with the odious impurity of the Heart.\n\n9. Neglect not preparatory Prayer for Singing, as well as other Duties. ’Tis *Jehovah* is the great Harmonist, who must put every Heart in Tune, scrue up every Peg of Affection, and strain every String of Meditation. *Prov.* 16. 1.\n\n10. Labour to see thy Interest in Christ clear, when thou goest about this Work. If we are not in Christ, we are certainly out of tune. It is Christ must put acceptation upon this Service as well as all others. Here the Altar must sanctifie the Gift. Christ perfumes the Prayers of Saints, *Rev.* 5. 8. And he must articulate their Singing. Though we have *Esau’s* Garments, he can give us *Jacob’s* Voice: if we are in him, he can raise our Hearts to a pleasing Elevation.\n\n11. Let us sometimes raise our Hearts into holy Contemplations, let us think of the musick of the Bride-Chamber, there shall be no crackt Strings, displeasing Sounds, harsh Voices, nothing to abate our Melody; there shall be no Willows to hang our Harps upon, *Psalm* 137. 2. In the Bride-Chamber, there shall be no sorrow to interfere. When we sing the Song of the Lamb, there shall be no Grief to jar our Harmony: for which Day let us all pray.\n\n*FINIS.*"},{"name":"preface","title":"The Preface","text":"Unto the Church of Christ, who upon Confession of Faith have bin Baptised, Meeting in *Old-Gravil-Lane London,* Grace Mercy and Peace be multiplied unto you, and the good will of him which dwelt in the Bush be with your Spirits, *Amen.*\n\nDearly Beloved,\n\n*Forasmuch as there is but a small time allotted unto any of us in this World, and not knowing but my Staff standeth next the Door ready to depart, I am desirous in this respect so to bestow my precious and present time in my Lords business, as I may not return to him with my Talent wrapt up in a Napkin, but may leave behind me same poor token and testimony of my Love and Duty towards him, and his blessed Spouse the Church.*\n\n*And forasmuch as the day we live in is very gloomy and dark, full of Error and Heresie, which spreads more and more (through the indefatigable indeavours of the maintainers of it) like an overflowing Leprosie, and eateth as doth a Canker.*\n\n*Also considering it is a day of great declension in love to God and one to another also, from those Gospel Truths, the least of which is more worth then our lives: all which may give God just cause to say to England’s Professors, as once to* Israel, What iniquity have your Fathers found in me that they are gone away far from me? *As if God should say, Am I not the same as ever in Power, Goodness, Faithfulness? is not my Word and Ordinances the same, yea my Promises and Heaven the same now as ever?*\n\n*Now that you may not be shaken, shattered and carried away with every wind and blast, every puff and breath of Error, and Heresie; also that you may be the better established, strengthened, and settled on that sure Rock and Foundation of Salvation, Christ’s Merits, in opposition to the poor imperfect works of an impotent Creature; also settled on the foundation of Church-constitution, on which you are already built, through the Grace of God which stirred you up to search the divine Oracle, and Rule of Divine Service, as* Ezra *and* Nehemiah *searched into the particular parts of Gods Worship, by which means they came to the practice of that almost lost Ordinance of God, the Feast of* Tabernacles, *which for many years was not practised after the due order, though a general notion was retained about it; I say, under these Considerations, I have in charitable regard to your Souls, presented you with this small (but I am bold to say) sound piece of Divinity, which may not unfitly be stiled an* Abridgment, *or* Epitome *of* Law *and* Gospel, *suited to every ones capacity in God’s House: here is Milk for Babes, and Meat for strong Men. It may not unfitly be compared to the Waters of the Sanctuary, where some may go up to the Ancles, others to the Knees, others to the Loins, and they are deep enough for others to swim in. Here you are not only taught to be* good Christians, *but* good Moralists; *the want of which among them that have the* Leaves *and* Lamps *of* Profession *(as ’tis to be feared such have little more) is of a heart-breaking Consideration to many that desire to walk wit God.*\n\n*Now albeit here may be many things which some of you may know already, yet unto such those things I hope will be as acceptable as St.* Peter’s *Epistles were to the scattered Saints, though they knew much of the matter before; yet I dare say here is some things which may be for information as well as establishment to the most knowing among you.*\n\n*I have not undertaken to present you with new Notions or Principles, hoping an* Athenian *Spirit is in none of you, but do believe that an old* Gospel *(to you that have tasted the sweetness of it) will be more acceptable than a new, though published by an Angel from Heaven.*\n\n*In what I have written you will see I concenter with the most Orthodox Divines in the Fundamental Principles and Articles of the Christian Faith, and also have industriously expressed them in the same words, which have on the like occasion bin spoken, only differing in some things about Church-constitution, wherein I have taken a little pains to shew you the true form of God’s House, with the coming in thereof, and the going out thereof: but I hope my Zeal in this will not be misinterpreted by any that truly fear God. That God whom we serve is very jealous of his Worship; and forasmuch as by his Providence the Law of his House hath bin preserved and continued to us, we look upon it as our Duty in our generation to be searching out the mind of God in his holy Oracle, as* Ezra *and* Nehemiah *did the Feast of* Tabernacles, *and to reform what is amiss; As* Hezekiah, *who took a great deal of pains to cleanse the House of God, and set all things in order, that were out of order, particularly caused the People to keep the Passover according to the Institution: for it had not, saith the Text, bin of a long time kept in such sort as it was written; and albeit the pure Institutions of Christ were not for some hundred of years practised according to the due order, or very little, through the Innovations of* Antichrist; *And as Circumcision for about forty years was unpractised in the Wilderness, yet as* Josuah *puts this duty in practice as soon as God signified his mind in that particular; so we having our Judgments informed about the true way of Worship, do not dare to stifle the Light God hath given us.*\n\n*Now albeit there are some differences between many Godly Divines and us in Church-Constitution, yet inasmuch as those things are not the Essence of* Christianity, *but that we do agree in the fundamental Doctrine thereof, there is sufficient ground to lay aside all bitterness and prejudice, and labour to maintain a Spirit of Love each to other, knowing we shall never see all alike here. We find in the primitive times that the Baptism of Christ was not universally known, witness the ignorance of* Apollos *that eminent Disciple and Minister, which knew only the Baptism of* John. *And if God shall enlighten any into any Truth, which they shall stifle for base and unwarrantable ends, know that ’tis God must judg, and not Man. And wherein we cannot concur, let us leave that to the comming of Christ Jesus, as they did their difficult cases in the Church of old until there did arise a Priest with* Urim *and* Thummim, *that might certainly inform them of the mind of God there-about.*\n\n*I have proposed* three Creeds *to your consideration, which ought throughly to be believed and embraced by all those that would be accounted Christians,* viz. *the* Nicene Creed, Athanasius his Creed, *and the* Creed *commonly called the* Apostles; *The last of which contains the sum of the Gospel; which is industriously opened and explained; and I beseech you do not slight it because of its Form, nor Antiquity, nor because supposed to be composed by Men; neither because some that hold it, maintain some Errors, or whose Conversation may not be correspondent to such fundamental Principles of Salvation; but take this for a perpetual Rule, That whatever is good in any, owned by any, whatever Error or Vice it may be mixed withal, the Good must not be rejected for the Error or Vice sake, but owned, commended, and accepted. Here is also in the close of the Book a brief, but full Exposition of that Prayer Christ taught his Disciples. Also the Decalogue, or ten Commandments unfolded.*\n\n*Now forasmuch as I have taken a great deal of pains in gathering these broken fragments together for your utility and profit, I hope you will take a little pains o reade it, and more to live it; and I pray do it seriously and observingly. Reade it humbly and frequently, reade it with prayer and meditation, then am I sure thou who art a true Christian wilt love it more & more. And as you love your own Souls, love your Childrens, and declare it in praying for them, as* Job *did for his, and instructing them as* Abraham *did his; also winning them to good by a good Example. And that this Book may be of advantage to Youth as well as others, it is catechistically handled for their more easie learning the Principles of* Christian Religion, *that so they being seasoned with the true Articles of Christian Faith, may not so easily be tainted with the sentiments of Men of corrupt minds in time of Temptation. And it is heartily desired that Parents, especially professing ones, were more concerned for the everlasting welfare of their Children, as* David *was for* Solomon, *when he charged him near his death to keep the Commandments and Judgments of God above all. And if Parents would but conscienciously read those Divine Oracles which hold forth their Duty to their Children, it would doubtless be to them of great advantage.*\n\n*As for this that I have presented to publick view, I beg the Readers kind indulgence as to the faults escaped therein: And for those whom the Lord hath committed to my Charge, that the* Eternal God *may be your Refuge, and underneath you everlasting Arms; that Grace may be opened to your Hearts, and your Hearts to Grace; that the blessing of the God of* Abraham, Isaac *and* Jacob *may be upon you, and the eternal Spirit may be with you, shall be the Prayer of your unworthy Brother, but more unworthy Pastor,*\n\nH. C."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"aoc1680-modernized","kind":"catechism","title":"An Orthodox Catechism (modernized)","short":"AOC","aliases":["Orthodox Catechism","Collins’s Catechism"],"authors":["Hercules Collins"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1680,"adopted":[]},"year":1680,"edition":null,"source":null,"image":null,"modernized":"aoc1680","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"aoc1680","relation":"same"}],"provenance":{"witness":null,"transcription":{"from":"aoc1680","checked":[]},"license":"public-domain","notes":"`aoc1680` with its spelling modernized from `scripts/modernize-dictionary.json`, made by the API’s build: it has no files of its own."},"chapter_count":0,"paragraph_count":0,"question_count":152,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/aoc1680-modernized","chapters":[],"sections":[{"number":1,"title":"Introduction"},{"number":2,"title":"Of the Holy Ghost"},{"number":3,"title":"Of the Sacraments"},{"number":4,"title":"Of the Lord’s Supper"},{"number":5,"title":"The third Part is of Man’s Thankfulness"},{"number":6,"title":"Of Prayer"}],"questions":[{"number":1,"question":"What is your only comfort in Life and Death?","answer":"That both in Soul and Body, whether I live or die, I am not mine own, but belong wholly unto my most faithful Lord and Savior Jesus Christ: who by his most precious Blood fully satisfying for all my Sins, has delivered me from all the power of the Devil, and so preserves me, that without the will of my Heavenly Father not so much as an Hair may fall from my Head; yea all things must serve for my safety: wherefore by his Spirit also he assures me of everlasting Life, and makes me ready and prepared, that henceforth I may live to him.","segments":[{"text":"That both in Soul and","proofs":["1 Corinthians 6:19","1 Thessalonians 5:10"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]},{"printed":"1 Thessalonians 5:10","osis":["1Thess.5.10"]}],"note":null},{"text":"Body, whether I live or die,","proofs":["Romans 14:8"],"refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"note":null},{"text":"I am not mine own, but","proofs":["1 Corinthians 3:23"],"refs":[{"printed":"1 Corinthians 3:23","osis":["1Cor.3.23"]}],"note":null},{"text":"belong wholly unto my most faithful Lord and Savior Jesus Christ: who by his most precious Blood","proofs":["1 Peter 1:18–19","1 John 1:7","1 John 2:2"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"fully satisfying for all my Sins, has","proofs":["1 John 3:8","Hebrews 2:14–15"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Hebrews 2:14–15","osis":["Heb.2.14-Heb.2.15"]}],"note":null},{"text":"delivered me from all the power of the Devil, and so","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null},{"text":"preserves me, that without the will of my Heavenly Father not so much as an Hair may","proofs":["Matthew 10:30","Luke 21:18"],"refs":[{"printed":"Matthew 10:30","osis":["Matt.10.30"]},{"printed":"Luke 21:18","osis":["Luke.21.18"]}],"note":null},{"text":"fall from my Head; yea all things","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"must serve for my safety: wherefore by his Spirit also he","proofs":["2 Corinthians 1:12","2 Corinthians 5:5","Ephesians 1:13–14"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]},{"printed":"2 Corinthians 5:5","osis":["2Cor.5.5"]},{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"assures me of everlasting Life, and","proofs":["Romans 8:24–25"],"refs":[{"printed":"Romans 8:24–25","osis":["Rom.8.24-Rom.8.25"]}],"note":null},{"text":"makes me ready and prepared, that henceforth I may live to him.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["1"]},"diffs":[],"page":null,"leaf":null},{"number":2,"question":"How many things are necessary for you to know, that you enjoying this comfort mayst live and die happily?","answer":"Three. The first, what is the greatness of my sin and misery. The second, how I am delivered from all Sin and Misery. The third, what thanks I owe unto God for this delivery.","segments":[{"text":"","proofs":["Luke 24:47","1 Corinthians 6:11","Romans 8:15","Titus 3:3–8"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Titus 3:3–8","osis":["Titus.3.3-Titus.3.8"]}],"note":null},{"text":"Three. The first, what is the","proofs":["John 4:41","Romans 3"],"refs":[{"printed":"John 4:41","osis":["John.4.41"]},{"printed":"Romans 3","osis":["Rom.3"]}],"note":null},{"text":"greatness of my sin and misery. The second, how I am","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"delivered from all Sin and Misery. The third, what thanks I","proofs":["Ephesians 5:10","1 Peter 2:9","1 Peter 3:10–12","Romans 6:11–13","Matthew 5:16","Titus 2:11–12"],"refs":[{"printed":"Ephesians 5:10","osis":["Eph.5.10"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]},{"printed":"1 Peter 3:10–12","osis":["1Pet.3.10-1Pet.3.12"]},{"printed":"Romans 6:11–13","osis":["Rom.6.11-Rom.6.13"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]}],"note":null},{"text":"owe unto God for this delivery.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["2"]},"diffs":[],"page":null,"leaf":null},{"number":3,"question":"Whence knowest you your misery?","answer":"Out of the Law of God.","segments":[{"text":"Out of the Law of","proofs":["Romans 3:20","Romans 7:5,13","Romans 5:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"Romans 7:5,13","osis":["Rom.7.5","Rom.7.13"]},{"printed":"Romans 5:20","osis":["Rom.5.20"]}],"note":null},{"text":"God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["3"]},"diffs":[],"page":null,"leaf":null},{"number":4,"question":"What does the Law of God require of us?","answer":"That which Christ does summarily teach us, Matthew 22:37–40. You shall love the Lord your God with all your Heart, and with all your Soul, and with all your Mind, and with all your Strength. This is the first and the great Commandment; and the second is like unto it, You shall love your Neighbor as your self. On these two Commandments hang the whole Law and the Prophets.","segments":[{"text":"That which Christ does summarily teach us, Matthew 22:37–40. You shall love the Lord your God with all your Heart, and with all your Soul, and with all your Mind, and with all your","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null},{"text":"Strength. This is the first and the great Commandment; and the second is like unto it, You shall love your Neighbor as your self. On these two Commandments hang the whole Law and the Prophets.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["4"]},"diffs":[],"page":null,"leaf":null},{"number":5,"question":"Are you able to keep all these things perfectly?","answer":"No truly: for by nature I am prone to the hatred of God, and of my Neighbors.","segments":[{"text":"No","proofs":["Romans 3:10,23","1 John 1:8"],"refs":[{"printed":"Romans 3:10,23","osis":["Rom.3.10","Rom.3.23"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"truly: for by nature I am prone to the hatred of God, and of my","proofs":["Romans 8:7","Ephesians 2:3","Titus 3:3"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null},{"text":"Neighbors.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["5"]},"diffs":[],"page":null,"leaf":null},{"number":6,"question":"Did God then make man so wicked and perverse?","answer":"Not so, but rather he made him good, and to his own Image; that is, endowed with true Righteousness and Holiness, that he might rightly know God his Creator, and heartily love him, and live with him blessed for ever, and that to laud and magnify him.","segments":[{"text":"Not","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"so, but rather he made him good, and to his own","proofs":["Genesis 1:26–27"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]}],"note":null},{"text":"Image; that is, endowed with true Righteousness and Holiness, that he might rightly know God his Creator, and heartily love him, and live with him blessed for ever, and that to laud and magnify","proofs":["2 Corinthians 3:18","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"him.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["6"]},"diffs":[],"page":null,"leaf":null},{"number":7,"question":"Whence then arises the wickedness of Mans nature?","answer":"From the fall and disobedience of our first Parents Adam and Eve: hence is our nature so corrupt that we are all conceived and born in Sin.","segments":[{"text":"From the fall and disobedience of our first Parents Adam and","proofs":["Romans 5:12","Romans 5:18–19"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:18–19","osis":["Rom.5.18-Rom.5.19"]}],"note":null},{"text":"Eve: hence is our nature so corrupt that we are all conceived and born in","proofs":["Psalm 51:5","Genesis 5:3"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null},{"text":"Sin.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["7"]},"diffs":[],"page":null,"leaf":null},{"number":8,"question":"Are we so corrupt that we are not at all apt to do well, and are prone to all vice?","answer":"Indeed we are, except we are regenerated by the Holy Ghost.","segments":[{"text":"Indeed we are, except we are regenerated by the Holy","proofs":["John 3:5","Genesis 6:5","Job 14:4","Job 15:16","Isaiah 53:6"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"Job 15:16","osis":["Job.15.16"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null},{"text":"Ghost.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["8"]},"diffs":[],"page":null,"leaf":null},{"number":9,"question":"Does not God then Injury to Man who in the Law requires that of him which he is not able to perform?","answer":"No; For God had made Man such a one as he might perform it: but Man by the impulsion of the Devil, and his own stubbornness bereaved himself and all his posterity of those Divine Graces.","segments":[{"text":"No; For God had made Man such a one as","proofs":["John 3:5","Ephesians 4:24"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"he might perform it: but Man by the impulsion of the","proofs":["Luke 10:30"],"refs":[{"printed":"Luke 10:30","osis":["Luke.10.30"]}],"note":null},{"text":"Devil, and his own stubbornness bereaved himself and all his posterity of those Divine Graces.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["9"]},"diffs":[],"page":null,"leaf":null},{"number":10,"question":"Does God leave this stubbornness and falling away of Man unpunished?","answer":"No: but is angry in most dreadful manner, as well for the sins wherein we are born, as also for those which our selves commit, and in most just Judgment punishes them with present and everlasting Punishments, as himself pronounces: Cursed be he that confirms not all the words of this Law to do them.","segments":[{"text":"No: but is angry in most dreadful","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"manner, as well for the sins wherein we are born, as also for those which our selves commit, and in most just Judgment punishes them with present and everlasting Punishments, as himself pronounces: Cursed be he that confirms not all the words of this Law to do","proofs":["Deuteronomy 27:26","Galatians 3:10"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"them.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["10"]},"diffs":[],"page":null,"leaf":null},{"number":11,"question":"Is not God therefore merciful?","answer":"Yea, Verily he is merciful; but so, that he is also just: wherefore his Justice requires that the same which is committed against the divine Majesty of God, should also be recompensed with extreme, that is, everlasting Punishment both in Body and Soul.","segments":[{"text":"Yea, Verily he is","proofs":["Exodus 34:6","Psalm 5:4–6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]},{"printed":"Psalm 5:4–6","osis":["Ps.5.4-Ps.5.6"]}],"note":null},{"text":"merciful; but so, that he is also","proofs":["Exodus 20:5","2 Corinthians 6:14"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null},{"text":"just: wherefore his Justice requires that the same which is committed against the divine Majesty of God, should also be recompensed with extreme, that is, everlasting Punishment both in Body and Soul.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["11"]},"diffs":[],"page":null,"leaf":null},{"number":12,"question":"Seeing then by the just Judgment of God we are subject both to temporal and eternal Punishments, is there yet any way or means remaining whereby we may be delivered from these Punishments, and be reconciled to God?","answer":"God will have his Justice satisfied: wherefore it is necessary that we satisfy either by our selves, or by another.","segments":[{"text":"God will have his","proofs":["Exodus 20:5–7","Exodus 23:7"],"refs":[{"printed":"Exodus 20:5–7","osis":["Exod.20.5-Exod.20.7"]},{"printed":"Exodus 23:7","osis":["Exod.23.7"]}],"note":null},{"text":"Justice satisfied: wherefore it is necessary","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"that we satisfy either by our selves, or by another.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["12"]},"diffs":[],"page":null,"leaf":null},{"number":13,"question":"Are we able to satisfy by our selves?","answer":"Not a whit. Nay rather we do every day increase our debt.","segments":[{"text":"Not a whit. Nay rather we do every day","proofs":["Job 9:2–3","Job 15:15","Matthew 6:12"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"Job 15:15","osis":["Job.15.15"]},{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"increase our debt.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["13"]},"diffs":[],"page":null,"leaf":null},{"number":14,"question":"Is there any creature in Heaven or in Earth, which is only a creature, able to satisfy for us?","answer":"None. For first God will not punish that Sin in any other creature which man has committed: and further, neither can that which is nothing but a creature sustain the wrath of God against sin, and deliver others from it.","segments":[{"text":"None. For first God will","proofs":[],"refs":[],"note":null},{"text":"not punish that Sin in any other creature which man has committed: and further, neither can that which is nothing but a creature sustain the wrath of God against sin,","proofs":["Psalm 130:3","Job 4:18","Job 25:5"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]},{"printed":"Job 4:18","osis":["Job.4.18"]},{"printed":"Job 25:5","osis":["Job.25.5"]}],"note":null},{"text":"and deliver others from it.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["14"]},"diffs":[],"page":null,"leaf":null},{"number":15,"question":"What manner of Mediator then, and Deliverer must we seek for?","answer":"Such a one verily as is very Man, and perfectly just, and yet in Power above all creatures, that is, one who also is very God.","segments":[{"text":"Such a one verily as is very Man, and perfectly just, and yet in Power above all creatures, that is, one who also is very","proofs":["1 Corinthians 15:25","Jeremiah 23:6","Isaiah 53:11","2 Corinthians 5:14","Hebrews 7:16","Isaiah 7:14","Romans 8:3"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]},{"printed":"Hebrews 7:16","osis":["Heb.7.16"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["15"]},"diffs":[],"page":null,"leaf":null},{"number":16,"question":"Wherefore is it necessary that he be very Man, and that perfectly just too?","answer":"Because that the Justice of God requires that the same human nature which has sinned, do it self likewise make recompense for sin: but he that is himself a sinner, cannot make recompense for others.","segments":[{"text":"Because that the Justice of God requires that the same human nature which has sinned, do it self likewise make recompense for sin: but","proofs":["Romans 5:12,17"],"refs":[{"printed":"Romans 5:12,17","osis":["Rom.5.12","Rom.5.17"]}],"note":null},{"text":"he that is himself a","proofs":["1 Peter 3:18","Hebrews 7:26"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"sinner, cannot make recompense for others.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["16"]},"diffs":[],"page":null,"leaf":null},{"number":17,"question":"Why must he also be very God?","answer":"That he might by the Power of his Godhead sustain in his flesh the burden of God’s wrath, and might recover and restore unto us that Righteousness and Life which we lost.","segments":[{"text":"That he might by the Power of his","proofs":["Isaiah 55:3,8","Acts 2:24","1 Peter 3:18"],"refs":[{"printed":"Isaiah 55:3,8","osis":["Isa.55.3","Isa.55.8"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"Godhead sustain in his flesh the burden of God’s wrath,","proofs":["1 John 1:2","1 John 4:9–10","Acts 20:28","John 3:16"],"refs":[{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"1 John 4:9–10","osis":["1John.4.9-1John.4.10"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"and might recover and restore unto us that Righteousness and Life which we lost.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["17"]},"diffs":[],"page":null,"leaf":null},{"number":18,"question":"And who is that Mediator which is together both very God, and a very perfectly just Man?","answer":"Even our Lord Jesus Christ, who is made to us of God’s Wisdom, Righteousness, Sanctification & Redemption.","segments":[{"text":"Even our Lord Jesus","proofs":["Matthew 1:23","1 Timothy 3:16","John 14:16","1 Timothy 2:5","Luke 2:11"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]},{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null},{"text":"Christ, who is made to us of God’s Wisdom, Righteousness, Sanctification","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"& Redemption.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["18"]},"diffs":[],"page":null,"leaf":null},{"number":19,"question":"Whence knowest you this?","answer":"Out of the Gospel which God first made known in Paradise, and afterwards did spread it a broad by the Patriarchs and Prophets: shadowed it by Sacrifices and other Ceremonies of the Law; and lastly accomplished it by his only begotten Son Christ our Lord.","segments":[{"text":"Out of the Gospel which God first made known","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"in Paradise, and","proofs":["Genesis 22:18","Genesis 49:10–11","Romans 1:2","Hebrews 1:1","Acts 3:22","Acts 10:43"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]},{"printed":"Genesis 49:10–11","osis":["Gen.49.10-Gen.49.11"]},{"printed":"Romans 1:2","osis":["Rom.1.2"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"afterwards did spread it a broad by the Patriarchs and","proofs":["John 5:46","Hebrews 10:7"],"refs":[{"printed":"John 5:46","osis":["John.5.46"]},{"printed":"Hebrews 10:7","osis":["Heb.10.7"]}],"note":null},{"text":"Prophets: shadowed it by Sacrifices and other Ceremonies of the Law; and","proofs":["Romans 10:4","Galatians 4:4","Galatians 3:24","Hebrews 13:8"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Galatians 3:24","osis":["Gal.3.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null},{"text":"lastly accomplished it by his only begotten Son Christ our Lord.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["19"]},"diffs":[],"page":null,"leaf":null},{"number":20,"question":"Is then Salvation restored by Christ to all men who perished in Adam?","answer":"Not to all: but to those only who by a true Faith are engrafted into him, and receive his benefits.","segments":[{"text":"Not to all: but to those only who by a true Faith are engrafted into him,","proofs":["John 1:12","John 3:36","Isaiah 53:11","Psalm 2:12","Romans 11:20","Hebrews 4:2","Hebrews 10:39"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"John 3:36","osis":["John.3.36"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"Psalm 2:12","osis":["Ps.2.12"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"and receive his benefits.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["20"]},"diffs":[],"page":null,"leaf":null},{"number":21,"question":"What is Faith?","answer":"It is not only a knowledge, whereby I surely assent to all things which God has revealed unto us in his Word, but also an assured trust kindled in my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for for the Merits of Christ alone.","segments":[{"text":"It is not only a knowledge, whereby I surely assent to all things which God","proofs":["Hebrews 11:13","James 2:19","Galatians 2:20"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"James 2:19","osis":["Jas.2.19"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"has revealed unto us in his Word, but also an","proofs":["Romans 4:16","Romans 5:1","Romans 10:10"],"refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"note":null},{"text":"assured trust kindled in","proofs":["Romans 1:16","Romans 10:17","1 Corinthians 1:21","Mark 16:16","Acts 16:14"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 16:14","osis":["Acts.16.14"]}],"note":null},{"text":"my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting","proofs":["Matthew 16:17","John 3:5","Galatians 5:22","Philemon 1:19"],"refs":[{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]},{"printed":"Philemon 1:19","osis":["Phlm.1.19"]}],"note":null},{"text":"Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for","proofs":["Romans 3:24–25","Acts 10:45"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Acts 10:45","osis":["Acts.10.45"]}],"note":null},{"text":"for the Merits of Christ alone.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["21"]},"diffs":[],"page":null,"leaf":null},{"number":22,"question":"What are those things which are necessary for a Christian man to believe?","answer":"All things which are promised us in the Gospel: the sum whereof is briefly comprised in the Articles of the Catholic and undoubted Faith of all true Christians, commonly called the Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into Hell; the third day he arose again from the dead, and ascended into Heaven, fro whence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body, and the life everlasting. Amen.","segments":[{"text":"All things which are promised us in the Gospel: the sum whereof is briefly comprised in the Articles of the Catholic and undoubted Faith of all true Christians, commonly called the Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into","proofs":[],"refs":[],"note":"Not that he, (to wit, Christ) went into the place of the damned, but that he went absolutely into the state of the dead. See Dr. Usher of Christ, in his body of Divinity, pag. 174. and Mr. Perkins on the Creed."},{"text":"Hell; the third day he arose again from the dead, and ascended into Heaven, fro whence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the Holy","proofs":[],"refs":[],"note":"Not that we are to believe in, but that there is a Catholic Church, and by Catholic, we mean no more then the universal Church, which is a company chosen out of whole mankind unto everlasting life, by the Word & Spirit of God."},{"text":"Catholic Church, the Communion of Saints, the forgiveness of sins, the Resurrection of the Body, and the life everlasting. Amen.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["22"]},"diffs":[],"page":null,"leaf":null},{"number":23,"question":"Into how many parts is this Creed divided?","answer":"Into three: the first of the eternal Father, and our Creation: the second of the Son and our Redemption: the third of the Holy Ghost, and our Sanctification.","segments":[{"text":"Into three: the first of the eternal Father, and our Creation: the second of the Son and our Redemption: the third of the Holy Ghost, and our Sanctification.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["23"]},"diffs":[],"page":null,"leaf":null},{"number":24,"question":"Seing there is but one only substance of God, why namest you those three, the Father, the Son, and the Holy Ghost?","answer":"Because God has so manifested himself in his Word, that these three distinct Persons are that one true everlasting God.","segments":[{"text":"","proofs":["Deuteronomy 6:4","Ephesians 4:6","Isaiah 44:6","Isaiah 45:5","1 Corinthians 8:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Ephesians 4:6","osis":["Eph.4.6"]},{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"Isaiah 45:5","osis":["Isa.45.5"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":null},{"text":"Because God","proofs":["Isaiah 61:1","Luke 4:18","Psalm 110:1","Matthew 3:16–17","Matthew 28:19","John 14:26","John 15:26","Titus 3:5–6","Ephesians 2:18","2 Corinthians 13:14","Galatians 4:6","1 John 5:7"],"refs":[{"printed":"Isaiah 61:1","osis":["Isa.61.1"]},{"printed":"Luke 4:18","osis":["Luke.4.18"]},{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"has so manifested himself in his Word, that these three distinct Persons are that one true everlasting God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["24"]},"diffs":[],"page":null,"leaf":null},{"number":25,"question":"What believest you when you sayest, I believe in God the Father Almighty, maker of Heaven and Earth?","answer":"I believe the everlasting Father of our Lord Jesus Christ, who made of nothing Heaven and Earth, with all that are in them; who likewise upholds and governs the same by his eternal Counsel and Providence. This God I believe to be my God and Father for Christ sake; and therefore so trust in him, and rely on him, that I make no doubt but he will provide all things necessary both for my soul and body; and further, whatsoever evils he sends on me in this troublesome life, he will turn them to my safety; seing both he is able to do it, as being God Almighty, and willing to do it, as being a bountiful Father.","segments":[{"text":"I believe the everlasting Father of our Lord Jesus Christ,","proofs":["Genesis 1:1–2","Psalm 33:6","Job 33:4","Acts 4:24","Acts 14:15,&c","Isaiah 45:7"],"refs":[{"printed":"Genesis 1:1–2","osis":["Gen.1.1-Gen.1.2"]},{"printed":"Psalm 33:6","osis":["Ps.33.6"]},{"printed":"Job 33:4","osis":["Job.33.4"]},{"printed":"Acts 4:24","osis":["Acts.4.24"]},{"printed":"Acts 14:15,&c","osis":["Acts.14.15-Acts.14.28"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]}],"note":null},{"text":"who made of nothing Heaven and Earth, with all that are in them; who likewise upholds","proofs":["Psalm 104:3","Psalm 115:3","Matthew 10:29","Hebrews 1:3","Romans 11:36"],"refs":[{"printed":"Psalm 104:3","osis":["Ps.104.3"]},{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Matthew 10:29","osis":["Matt.10.29"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"and governs the same by his eternal Counsel and","proofs":["John 1:12","Romans 8:15","Galatians 4:5–6","Ephesians 1:5"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Galatians 4:5–6","osis":["Gal.4.5-Gal.4.6"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"Providence. This God I believe to be my God and Father for Christ sake; and therefore so trust in him, and rely on him, that I make no doubt but he will provide all","proofs":["Psalm 55:23","Matthew 6:26","Luke 12:22"],"refs":[{"printed":"Psalm 55:23","osis":["Ps.55.23"]},{"printed":"Matthew 6:26","osis":["Matt.6.26"]},{"printed":"Luke 12:22","osis":["Luke.12.22"]}],"note":null},{"text":"things necessary both for my soul and body; and further, whatsoever evils he sends on me in this troublesome life, he","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"will turn them to my safety; seing both he is able to do it, as being","proofs":["Isaiah 46:4","Romans 10:12","Romans 8:38"],"refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"note":null},{"text":"God Almighty, and willing to do it, as","proofs":[],"refs":[],"note":null},{"text":"being a bountiful Father.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["25"]},"diffs":[],"page":null,"leaf":null},{"number":26,"question":"What is the Providence of God?","answer":"The almighty Power of God, every where present, whereby he does as it were by his hand uphold and govern Heaven and Earth, with all the Creatures therein, so that those things which grow in the Earth, as likewise rain and drought, fruitfulness and barrenness, meat and and drink, health and sickness, riches and poverty; in a word, all things come not rashly and by chance, but by his fatherly Counsel and will.","segments":[{"text":"The almighty Power of God, every where","proofs":["Acts 17:25","Psalm 94:9","Isaiah 29:15","Ezekiel 8:12"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Psalm 94:9","osis":["Ps.94.9"]},{"printed":"Isaiah 29:15","osis":["Isa.29.15"]},{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null},{"text":"present, whereby he does as it were by his hand uphold","proofs":["Hebrews 1:2–3"],"refs":[{"printed":"Hebrews 1:2–3","osis":["Heb.1.2-Heb.1.3"]}],"note":null},{"text":"and govern Heaven and Earth, with all the Creatures therein, so that those things which grow in the Earth, as likewise rain and drought, fruitfulness and barrenness, meat","proofs":["Jeremiah 5:24","Acts 14:17"],"refs":[{"printed":"Jeremiah 5:24","osis":["Jer.5.24"]},{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null},{"text":"and","proofs":["John 9:3"],"refs":[{"printed":"John 9:3","osis":["John.9.3"]}],"note":null},{"text":"and drink, health and","proofs":["Proverbs 22:2"],"refs":[{"printed":"Proverbs 22:2","osis":["Prov.22.2"]}],"note":null},{"text":"sickness, riches and poverty; in a word, all things come not rashly and by chance, but by his fatherly Counsel and will.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["26"]},"diffs":[],"page":null,"leaf":null},{"number":27,"question":"What does this knowledge of the Creation and Providence of God profit us?","answer":"That in adversity we may be patient, and thankful in prosperity, and have hereafter our chiefest hope reposed in God our most faithful Father; being sure that there is nothing which may withdraw us from his love; forasmuch as all creatures are so in his Power, that without his Will they are not able not only to do any thing, but not so much as once to move.","segments":[{"text":"That in","proofs":["Romans 5:3","Job 1:21"],"refs":[{"printed":"Romans 5:3","osis":["Rom.5.3"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"adversity we may be patient,","proofs":["Deuteronomy 8:10","1 Thessalonians 5:18"],"refs":[{"printed":"Deuteronomy 8:10","osis":["Deut.8.10"]},{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]}],"note":null},{"text":"and thankful in prosperity,","proofs":["Romans 5:4–5"],"refs":[{"printed":"Romans 5:4–5","osis":["Rom.5.4-Rom.5.5"]}],"note":null},{"text":"and have hereafter our chiefest hope reposed in God our most faithful Father; being sure that there is nothing which","proofs":["Romans 8:38","Romans 8:19"],"refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]},{"printed":"Romans 8:19","osis":["Rom.8.19"]}],"note":null},{"text":"may withdraw us from his love; forasmuch as all creatures are so in his Power, that without his Will they are","proofs":["Job 1:12","Job 2:6","Proverbs 21:1","Acts 17:27,&c"],"refs":[{"printed":"Job 1:12","osis":["Job.1.12"]},{"printed":"Job 2:6","osis":["Job.2.6"]},{"printed":"Proverbs 21:1","osis":["Prov.21.1"]},{"printed":"Acts 17:27,&c","osis":["Acts.17.27-Acts.17.34"]}],"note":null},{"text":"not able not only to do any thing, but not so much as once to move.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["27"]},"diffs":[],"page":null,"leaf":null},{"number":28,"question":"Why is the Son of God called Jesus, that is, a Savior?","answer":"Because he saves us from our sins; neither ought any safety to be sought for from any other, nor can elsewhere be found.","segments":[{"text":"Because he saves us from our","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null},{"text":"sins; neither ought any safety to be sought for from any other,","proofs":["Hebrews 7:25","Acts 4:12"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"nor can elsewhere be found.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["28"]},"diffs":[],"page":null,"leaf":null},{"number":29,"question":"Do they then believe in the only Savior Jesus, who seek for happiness and safety of the Saints, or of themselves, or else where?","answer":"No: for although in word they boast themselves of him as their only Savior, yet indeed they deny the only Savior Jesus: for it must needs be that either Jesus is not a perfect Savior, or that those who embrace him as their Savior with a true faith, possess all things in him which are required unto Salvation.","segments":[{"text":"No: for although in word they boast themselves of him as their only Savior, yet indeed they deny the only","proofs":["1 Corinthians 1:13,30,&c"],"refs":[{"printed":"1 Corinthians 1:13,30,&c","osis":["1Cor.1.13","1Cor.1.30-1Cor.1.31"]}],"note":null},{"text":"Savior Jesus: for it must needs be that either Jesus is not a perfect Savior, or that those who embrace him as their Savior with a true faith, possess all things in him","proofs":["Hebrews 12:2","Isaiah 9:6","Colossians 1:19–20","Colossians 2:10","Isaiah 43:11,25","John 1:16"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]},{"printed":"Colossians 2:10","osis":["Col.2.10"]},{"printed":"Isaiah 43:11,25","osis":["Isa.43.11","Isa.43.25"]},{"printed":"John 1:16","osis":["John.1.16"]}],"note":null},{"text":"which are required unto Salvation.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["29"]},"diffs":[],"page":null,"leaf":null},{"number":30,"question":"Why is he called Christ, that is, anointed?","answer":"Because he was ordained of the Father, and anointed of the holy Ghost the chief Prophet and Teacher, who has opened unto us the secret Counsel, & all the will of his Father concerning our Redemption, and the high Priest, who with that one only Sacrifice of his Body has redeemed us, and does continually make Intercession to his Father for us; and a King, who rules us by his Word and Spirit, and defends and maintains that Salvation which he has purchased for us.","segments":[{"text":"Because he was ordained of the Father, and anointed of the holy Ghost","proofs":["Psalm 45:7","Hebrews 1:9","Deuteronomy 18:15","Acts 3:22"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]},{"printed":"Hebrews 1:9","osis":["Heb.1.9"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"the chief Prophet","proofs":["John 1:18","John 15:15","Matthew 11:27"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null},{"text":"and Teacher, who","proofs":["Hebrews 7:21","Hebrews 10:12"],"refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]},{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"note":null},{"text":"has opened unto us the secret Counsel, & all the will of his Father concerning our Redemption, and the high Priest, who with that one only Sacrifice of his Body","proofs":["Romans 3:24","Romans 5:9–10"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Romans 5:9–10","osis":["Rom.5.9-Rom.5.10"]}],"note":null},{"text":"has redeemed us, and does","proofs":["Psalm 2:6","Luke 1:33"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"continually make Intercession to his Father for us; and a King, who rules us by his Word and Spirit, and defends","proofs":["Matthew 28:18"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]}],"note":null},{"text":"and maintains that Salvation which he has purchased for us.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["30"]},"diffs":[],"page":null,"leaf":null},{"number":31,"question":"But why are you called a Christian?","answer":"Because through Faith I am a member of Jesus Christ, and partaker of his anointing, that both I may confess his name, and present my self unto him a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan with free and good conscience, and afterwards enjoy an everlasting Kingdom with Christ.","segments":[{"text":"Because through Faith I am a member of","proofs":["Acts 11:26","1 Corinthians 6:15"],"refs":[{"printed":"Acts 11:26","osis":["Acts.11.26"]},{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null},{"text":"Jesus Christ,","proofs":["1 John 2:27","Isaiah 59:2","1 John 2:28"],"refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"Isaiah 59:2","osis":["Isa.59.2"]},{"printed":"1 John 2:28","osis":["1John.2.28"]}],"note":null},{"text":"and partaker of his anointing, that both I","proofs":["Matthew 10:33"],"refs":[{"printed":"Matthew 10:33","osis":["Matt.10.33"]}],"note":null},{"text":"may confess his name, and present my self unto him","proofs":["Romans 12:1","Revelation 5:8","1 Peter 2:5","2 Timothy 2:12","Romans 6:12–13","Revelation 1:6"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]},{"printed":"Revelation 5:8","osis":["Rev.5.8"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]},{"printed":"Romans 6:12–13","osis":["Rom.6.12-Rom.6.13"]},{"printed":"Revelation 1:6","osis":["Rev.1.6"]}],"note":null},{"text":"a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan with free and good conscience, and","proofs":["1 Timothy 1:18–19"],"refs":[{"printed":"1 Timothy 1:18–19","osis":["1Tim.1.18-1Tim.1.19"]}],"note":null},{"text":"afterwards enjoy an everlasting Kingdom with Christ.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["31"]},"diffs":[],"page":null,"leaf":null},{"number":32,"question":"For what cause is Christ called the only begotten Son of God, when we also are the Sons of God?","answer":"Because Christ alone is the eternal and natural Son of the eternal Father, and we are but Sons adopted of the Father by Grace for his sake.","segments":[{"text":"Because Christ alone is the eternal and natural Son of the","proofs":["Hebrews 1:2–3","John 3:16"],"refs":[{"printed":"Hebrews 1:2–3","osis":["Heb.1.2-Heb.1.3"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"eternal Father, and","proofs":["Romans 8:3","Ephesians 1:6","John 1:12","1 John 1:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null},{"text":"we are but Sons adopted of the Father by Grace for his sake.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["32"]},"diffs":[],"page":null,"leaf":null},{"number":33,"question":"Wherefore callest you him our Lord?","answer":"Because he redeeming and ransoming both our Body and Soul from Sin, not with Gold nor Silver, but with his precious Blood, and delivering us from all the Power of the Devil, has set us free to serve him.","segments":[{"text":"Because he redeeming and ransoming both our Body and Soul from Sin, not with Gold nor Silver, but with his precious Blood, and delivering us from all the Power of the Devil, has set","proofs":["1 Peter 1:18","1 Corinthians 6:20","Ephesians 1:7","1 Timothy 2:5–6","Romans 14:9"],"refs":[{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]},{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"note":null},{"text":"us free to serve him.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["33"]},"diffs":[],"page":null,"leaf":null},{"number":34,"question":"What believest you when you sayest, He was conceived by the Holy Ghost, and born of the Virgin Mary?","answer":"That the Son of God, who is and continues true and everlasting God, took the very Nature of man, of the flesh and blood of the Virgin Mary, through the working of the Holy-Ghost, that withal he might be the true Seed of David, like unto his Brethren in all things Sin excepted.","segments":[{"text":"That the Son of God, who","proofs":[],"refs":[],"note":null},{"text":"is and continues true and","proofs":["Romans 9:5","Isaiah 7:14","Isaiah 9:6","1 John 5:20","John 20:28"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"John 20:28","osis":["John.20.28"]}],"note":null},{"text":"everlasting","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"God, took the","proofs":["Romans 1:3"],"refs":[{"printed":"Romans 1:3","osis":["Rom.1.3"]}],"note":null},{"text":"very Nature of man, of the flesh and blood of the Virgin Mary, through the working of the","proofs":[],"refs":[],"note":null},{"text":"Holy-Ghost, that withal he might be the true Seed of","proofs":["Philippians 2:7","Hebrews 4:15","Hebrews 7:26"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]},{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"David, like unto his Brethren in all things","proofs":[],"refs":[],"note":null},{"text":"Sin excepted.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["34"]},"diffs":[],"page":null,"leaf":null},{"number":35,"question":"What profit takest you by Christ’s holy Conception and Nativity?","answer":"That he is our Mediator, and does cover with his Innocency and perfect Holiness my Sins, in which I was conceived, that they may not come in the Sight of God.","segments":[{"text":"That he is our","proofs":["Hebrews 2:16–17"],"refs":[{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]}],"note":null},{"text":"Mediator, and does cover with his Innocency and perfect Holiness my Sins, in which I was conceived, that they may not come in the Sight of","proofs":["Psalm 32:1","1 Corinthians 1:30","Romans 8:3–4","Galatians 4:4–5"],"refs":[{"printed":"Psalm 32:1","osis":["Ps.32.1"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["35"]},"diffs":[],"page":null,"leaf":null},{"number":36,"question":"What believest you when you sayest he suffered.","answer":"That he all the time of his life which he lead in the Earth, but especially at the end thereof, sustained the wrath of God, both in body and soul, against the sin of mankind, that he might by his passion, as the only propitiatory sacrifice, deliver our body and soul from everlasting damnation, and purchase us the favor of God, righteousness, and everlasting life.","segments":[{"text":"That he all the time of his life which he lead in the Earth, but especially at the end","proofs":["1 Peter 2:4","1 Peter 3:18","Isaiah 53:12"],"refs":[{"printed":"1 Peter 2:4","osis":["1Pet.2.4"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"Isaiah 53:12","osis":["Isa.53.12"]}],"note":null},{"text":"thereof, sustained the wrath of God, both in body and soul, against the sin of mankind, that he might by his passion, as the","proofs":["1 John 2:2","1 John 4:10"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"1 John 4:10","osis":["1John.4.10"]}],"note":null},{"text":"only propitiatory sacrifice, deliver our body and soul from everlasting damnation, and purchase us the favor of God, righteousness, and everlasting life.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["36"]},"diffs":[],"page":null,"leaf":null},{"number":37,"question":"For what cause should he suffer under Pilate, as being his Judge?","answer":"That he being innocent and condemned before a civil Judge might deliver us from the severe Judgment of God which remained for all men.","segments":[{"text":"That he being innocent","proofs":["Luke 23:14","John 19:4"],"refs":[{"printed":"Luke 23:14","osis":["Luke.23.14"]},{"printed":"John 19:4","osis":["John.19.4"]}],"note":null},{"text":"and condemned before a civil Judge","proofs":["Psalm 69:4","Isaiah 53:4–5","2 Corinthians 5:21","Galatians 3:13"],"refs":[{"printed":"Psalm 69:4","osis":["Ps.69.4"]},{"printed":"Isaiah 53:4–5","osis":["Isa.53.4-Isa.53.5"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"might deliver us from the severe Judgment of God which remained for all men.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["37"]},"diffs":[],"page":null,"leaf":null},{"number":38,"question":"But is there any more in it, that he was fastened to the Cross, than if he had suffered any other kind of death?","answer":"There is more: for by this I am assured that he took upon himself the curse which did ly on me; for the death of the Cross was accursed of God.","segments":[{"text":"There is more: for by this I am assured that he took upon himself the curse which did ly on me; for the death of the Cross","proofs":["Deuteronomy 21:23","Galatians 3:13"],"refs":[{"printed":"Deuteronomy 21:23","osis":["Deut.21.23"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"was accursed of God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["38"]},"diffs":[],"page":null,"leaf":null},{"number":39,"question":"Why was it necessary for Christ to humble himself unto death?","answer":"Because the Justice and Truth of God could by no other means be satisfied for our sins, but by the very death of the Son of God.","segments":[{"text":"Because the Justice and Truth of God could by","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null},{"text":"no other means be satisfied for our sins, but by the very death of the","proofs":["Hebrews 2:9,14–15","Philippians 2:8"],"refs":[{"printed":"Hebrews 2:9,14–15","osis":["Heb.2.9","Heb.2.14-Heb.2.15"]},{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"Son of God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["39"]},"diffs":[],"page":null,"leaf":null},{"number":40,"question":"To what end was he buried also?","answer":"That thereby he might manifest that he was dead indeed.","segments":[{"text":"That thereby he might manifest that he","proofs":["Acts 13:29","Matthew 27:60","Luke 23:53","John 19:38"],"refs":[{"printed":"Acts 13:29","osis":["Acts.13.29"]},{"printed":"Matthew 27:60","osis":["Matt.27.60"]},{"printed":"Luke 23:53","osis":["Luke.23.53"]},{"printed":"John 19:38","osis":["John.19.38"]}],"note":null},{"text":"was dead indeed.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["40"]},"diffs":[],"page":null,"leaf":null},{"number":41,"question":"But since that Christ died for us, why must we also die?","answer":"Our death is not a satisfaction for our Sins, but the abolishing of Sin, and our passage into everlasting Life.","segments":[{"text":"Our death is not a satisfaction for our Sins, but the abolishing of Sin, and our passage","proofs":["John 5:24","Philippians 1:23","Romans 7:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"into everlasting Life.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["41"]},"diffs":[],"page":null,"leaf":null},{"number":42,"question":"What other commodity receive we by the Death of Christ?","answer":"That by the virtue of his Death our old man is crucified, slain, and buried together with him, (figured out in holy Baptism) that henceforth evil lusts and desires may not reign in us, but we may offer our selves unto him a Sacrifice of thanksgiving.","segments":[{"text":"That by the virtue of his Death our old man is crucified, slain, and","proofs":["Romans 6:6"],"refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"note":null},{"text":"buried together with him, (figured out in holy Baptism) that henceforth evil lusts and desires may","proofs":["Romans 6:12"],"refs":[{"printed":"Romans 6:12","osis":["Rom.6.12"]}],"note":null},{"text":"not reign in us, but we","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null},{"text":"may offer our selves unto him a Sacrifice of thanksgiving.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["42"]},"diffs":[],"page":null,"leaf":null},{"number":43,"question":"Why is there added, he descended into Hell?","answer":"That in my greatest pains and most grievous temptations I may support my self with this comfort, that my Lord Jesus Christ has delivered me (by the unspeakable distresses, torments and terrors of his Soul, into which he was plunged both before, and then especially when he hanged on the Cross) from the straits and torments of Hell.","segments":[{"text":"That in my greatest pains and most grievous temptations I may support my self with this comfort, that my Lord Jesus Christ","proofs":["Isaiah 53:10","Matthew 27:46"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":"Not that he (to wit, Christ) went into the Place of the damned, but that he went absolutely into the state of the dead. See Dr. Usher in his Body of Divinity, pag. 174. and Mr. Perkins, on the Creed."},{"text":"has delivered me (by the unspeakable distresses, torments and terrors of his Soul, into which he was plunged both before, and then especially when he hanged on the Cross) from the straits and torments of Hell.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["43"]},"diffs":[],"page":null,"leaf":null},{"number":44,"question":"What does the Resurrection of Christ profit us?","answer":"First, by his Resurrection he vanquished death, that he might make us partakers of that Righteousness which he had gotten us by his death. Again, we are now also stirred up by his Power to a new Life. Lastly, the Resurrection of our head, Christ, is a Pledge unto us of our glorious Resurrection.","segments":[{"text":"First, by his Resurrection he vanquished death, that he","proofs":["1 Corinthians 15:6","1 Corinthians 5:4–6","Romans 4:25","1 Peter 1:3,&c and 21"],"refs":[{"printed":"1 Corinthians 15:6","osis":["1Cor.15.6"]},{"printed":"1 Corinthians 5:4–6","osis":["1Cor.5.4-1Cor.5.6"]},{"printed":"Romans 4:25","osis":["Rom.4.25"]},{"printed":"1 Peter 1:3,&c and 21","osis":["1Pet.1.3-1Pet.1.25","1Pet.1.21"]}],"note":null},{"text":"might make us partakers of that Righteousness which he had gotten us by his death. Again, we are now","proofs":["Romans 6:4","Colossians 3:1,&c","Ephesians 2:5"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 3:1,&c","osis":["Col.3.1-Col.3.25"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null},{"text":"also stirred up by his Power to a new Life. Lastly, the Resurrection of our head, Christ, is a","proofs":["1 Corinthians 15:12,&c","Romans 8:11"],"refs":[{"printed":"1 Corinthians 15:12,&c","osis":["1Cor.15.12-1Cor.15.58"]},{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null},{"text":"Pledge unto us of our glorious Resurrection.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["44"]},"diffs":[],"page":null,"leaf":null},{"number":45,"question":"How understand you that he ascended into Heaven?","answer":"That Christ, his Disciples looking on, was taken up from the Earth into Heaven, and yet still is there for our sakes, and will be until he come again to judge the quick and the dead.","segments":[{"text":"That Christ, his Disciples looking on, was","proofs":["Acts 1:9","Mark 16:19","Luke 24:51"],"refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]},{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null},{"text":"taken up from the Earth into Heaven, and yet","proofs":["Hebrews 4:14","Hebrews 7:25","Hebrews 9:11","Romans 8:34","Ephesians 4:10","Colossians 3:1"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Hebrews 9:11","osis":["Heb.9.11"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null},{"text":"still is there for our sakes, and will be until he come again to judge the quick and","proofs":["Acts 1:11","Matthew 24:30"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null},{"text":"the dead.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["45"]},"diffs":[],"page":null,"leaf":null},{"number":46,"question":"Is not Christ with us then until the end of the World, as he has promised?","answer":"Christ is true God, and true Man, and so according to his Manhood is not now on Earth, but according to his Godhead, his Majesty, his Grace, and Spirit is at no time from us.","segments":[{"text":"","proofs":["Matthew 28:20","Matthew 26:11","John 16:18","John 17:11","Acts 3:21"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Matthew 26:11","osis":["Matt.26.11"]},{"printed":"John 16:18","osis":["John.16.18"]},{"printed":"John 17:11","osis":["John.17.11"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"Christ is true God, and true Man, and so according to his Manhood is not now on Earth, but according to his Godhead, his Majesty, his Grace, and","proofs":["John 14:17,&c","John 16:13","Ephesians 4:8"],"refs":[{"printed":"John 14:17,&c","osis":["John.14.17-John.14.31"]},{"printed":"John 16:13","osis":["John.16.13"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"Spirit is at no time from us.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["46"]},"diffs":[],"page":null,"leaf":null},{"number":47,"question":"Are not by this means the two natures in Christ pulled asunder, if his Humanity be not wheresoever his Divinity is?","answer":"No; for seeing his Divinity is incomprehensible, and every where present, it followeth necessarily that the same is without the bounds of his human Nature which he took unto him, and yet is nevertheless in it, and abides personally united to it.","segments":[{"text":"No; for seeing his Divinity is incomprehensible, and","proofs":["Acts 7:48,44","Acts 17:27","Jeremiah 23:23–24"],"refs":[{"printed":"Acts 7:48,44","osis":["Acts.7.48","Acts.7.44"]},{"printed":"Acts 17:27","osis":["Acts.17.27"]},{"printed":"Jeremiah 23:23–24","osis":["Jer.23.23-Jer.23.24"]}],"note":null},{"text":"every where present, it followeth necessarily that the same is without the bounds of his human Nature which he took unto him, and yet is nevertheless in it,","proofs":["Colossians 2:9","Matthew 28:6"],"refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Matthew 28:6","osis":["Matt.28.6"]}],"note":null},{"text":"and abides personally united to it.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["47"]},"diffs":[],"page":null,"leaf":null},{"number":48,"question":"What Fruit does the Ascension of Christ into Heaven bring unto us?","answer":"First that he makes Intercession to his Father in Heaven for us; next that we have our Flesh in Heaven, that we may be confirmed thereby, as by a sure Pledge, that it shall come to pass that he who is our Head will lift us up, his Members, unto him: thirdly, that he sends us his Spirit instead of a Pledge between him and us, by whose forcible working we seek after not earthly but heavenly things, where he himself is sitting at the Right-Hand of God.","segments":[{"text":"First that","proofs":["1 John 2:1–2","Romans 8:34"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"he makes Intercession to his Father in Heaven for us; next that we have our Flesh in Heaven, that we may be confirmed thereby, as by a sure Pledge, that it shall come to pass that he who is our Head","proofs":["John 14:2","John 20:17","Ephesians 2:6"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]},{"printed":"John 20:17","osis":["John.20.17"]},{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null},{"text":"will lift us up, his Members, unto him: thirdly, that","proofs":["John 14:16","John 16:7","2 Corinthians 5:5"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"John 16:7","osis":["John.16.7"]},{"printed":"2 Corinthians 5:5","osis":["2Cor.5.5"]}],"note":null},{"text":"he sends us his Spirit instead of a Pledge between him and us, by whose forcible working we seek after not earthly but heavenly things, where he himself","proofs":["Colossians 3:1","Philippians 3:20,&c"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:20,&c","osis":["Phil.3.20-Phil.3.21"]}],"note":null},{"text":"is sitting at the Right-Hand of God.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["48"]},"diffs":[],"page":null,"leaf":null},{"number":49,"question":"Why is it further said, he sits at the Right-Hand of God?","answer":"Because Christ therefore is ascended into Heaven, to show there that he is the Head of his Church, by whom the Father governs all things.","segments":[{"text":"Because Christ therefore is ascended into Heaven, to","proofs":["Ephesians 1:20","Ephesians 5:23","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]},{"printed":"Ephesians 5:23","osis":["Eph.5.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null},{"text":"show there that he is the Head of his Church, by whom the Father","proofs":["Matthew 28:18","John 5:22"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"John 5:22","osis":["John.5.22"]}],"note":null},{"text":"governs all things.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["49"]},"diffs":[],"page":null,"leaf":null},{"number":50,"question":"What profit is this Glory of our Head Christ unto us?","answer":"First, that through his Holy Spirit he pours upon us his Members heavenly Graces, then that he shields and defends us by his Power against all our Enemies.","segments":[{"text":"First, that through his Holy Spirit","proofs":["Ephesians 4:16"],"refs":[{"printed":"Ephesians 4:16","osis":["Eph.4.16"]}],"note":null},{"text":"he pours upon us his Members heavenly Graces, then that he shields and","proofs":["Psalm 2:9","Psalm 110:2","John 10:28","Ephesians 4:8"],"refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]},{"printed":"Psalm 110:2","osis":["Ps.110.2"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"defends us by his Power against all our Enemies.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["50"]},"diffs":[],"page":null,"leaf":null},{"number":51,"question":"What Comfort have you by the coming of Christ again to judge the quick and the dead?","answer":"That in all my Miseries and Persecutions, I look with my Head lifted up, for the very same who before yielded himself unto the Judgment of God for me, and took away all Malediction from me, to come Judge from Heaven to throw all his and my Enemies into everlasting Pains; but to translate me with all his chosen unto himself, into Celestial Joys, and everlasting Glory.","segments":[{"text":"That in all my Miseries and Persecutions, I look with my","proofs":["Luke 21:28","Romans 8:23","Philippians 3:20","Titus 2:13"],"refs":[{"printed":"Luke 21:28","osis":["Luke.21.28"]},{"printed":"Romans 8:23","osis":["Rom.8.23"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]},{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null},{"text":"Head lifted up, for the very same who before yielded himself unto the Judgment of God for","proofs":["2 Thessalonians 1:6–7","1 Thessalonians 4:16","Matthew 25:41"],"refs":[{"printed":"2 Thessalonians 1:6–7","osis":["2Thess.1.6-2Thess.1.7"]},{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"me, and took away all Malediction from me, to come Judge from Heaven to throw all his and my Enemies into everlasting Pains; but to","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null},{"text":"translate me with all his chosen unto himself, into Celestial Joys, and everlasting Glory.","proofs":[],"refs":[],"note":null}],"section":1,"relations":{"aoc1680":["51"]},"diffs":[],"page":null,"leaf":null},{"number":52,"question":"What believest you concerning the Holy Ghost?","answer":"First, that He is true and Coeternal God, with the eternal Father, and the Son; secondly, that he is also given unto me, to make me, through a true Faith, Partaker of Christ and all his Benefits, to comfort me, and to abide with me for ever.","segments":[{"text":"First, that He is true and Coeternal God, with the","proofs":["Genesis 1:2","Isaiah 48:16","1 Corinthians 3:16","1 Corinthians 6:19","Acts 5:3–4"],"refs":[{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Isaiah 48:16","osis":["Isa.48.16"]},{"printed":"1 Corinthians 3:16","osis":["1Cor.3.16"]},{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"eternal Father, and the Son; secondly, that he is","proofs":["Matthew 28:19","2 Corinthians 1:2"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 1:2","osis":["2Cor.1.2"]}],"note":null},{"text":"also given unto me, to make","proofs":["Galatians 3:14","1 Peter 1:2","1 Corinthians 6:17"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"me, through a true Faith, Partaker of Christ and all his Benefits, to","proofs":["Acts 9:31"],"refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null},{"text":"comfort me, and to","proofs":["John 14:16","1 Peter 4:14"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null},{"text":"abide with me for ever.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["52"]},"diffs":[],"page":null,"leaf":null},{"number":53,"question":"What believest you concerning the Holy and Catholic Church of Christ?","answer":"I believe that the Son of God does from the beginning of the World to the End thereof, gather, defend, and preserve unto himself by his Spirit and Word, out of whole Mankind, a Company chosen to everlasting Life, and agreeing in true Faith; and that I am a lively Member of that Company, and so shall remain for ever.","segments":[{"text":"I believe that the Son","proofs":[],"refs":[],"note":null},{"text":"of God does from","proofs":[],"refs":[],"note":null},{"text":"the beginning of the","proofs":[],"refs":[],"note":null},{"text":"World to the End thereof, gather,","proofs":["Isaiah 59:21","Ephesians 5:26"],"refs":[{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"defend, and preserve unto himself by his Spirit","proofs":["Acts 2:4,42","Ephesians 4:3–6"],"refs":[{"printed":"Acts 2:4,42","osis":["Acts.2.4","Acts.2.42"]},{"printed":"Ephesians 4:3–6","osis":["Eph.4.3-Eph.4.6"]}],"note":null},{"text":"and Word, out of","proofs":["Matthew 16:18"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]}],"note":null},{"text":"whole Mankind, a","proofs":["1 John 3:21","2 Corinthians 13:5"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]},{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"Company chosen to everlasting Life, and agreeing in true Faith; and that I am a lively Member of that Company, and so shall","proofs":[],"refs":[],"note":null},{"text":"remain for ever.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["53"]},"diffs":[],"page":null,"leaf":null},{"number":54,"question":"What mean those words, The Communion of Saints?","answer":"First, that all and every one who believes, are in common Partakers of Christ and all his Graces, as being his Members; and then that every one ought readily and cheerfully to bestow the Gifts and Graces which they have received to the common Commodity and Safety of all.","segments":[{"text":"First, that all and every one who believes, are in","proofs":["1 John 1:3","Romans 8:32","1 Corinthians 1:2","1 Corinthians 12:13","1 Corinthians 6:17"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"common Partakers of Christ and all his Graces, as being his Members; and then that every one ought","proofs":["1 Corinthians 12:21","Philippians 2:4–6"],"refs":[{"printed":"1 Corinthians 12:21","osis":["1Cor.12.21"]},{"printed":"Philippians 2:4–6","osis":["Phil.2.4-Phil.2.6"]}],"note":null},{"text":"readily and cheerfully to bestow the Gifts and Graces which they have received to the common Commodity and Safety of all.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["54"]},"diffs":[],"page":null,"leaf":null},{"number":55,"question":"What believest you concerning Remission of Sins?","answer":"That God, for the Satisfaction made by Christ, has put out all the Remembrance of my Sins, and also of that Corruption within me wherewith I must fight all my life time, and does freely endow me with the Righteousness of Christ, that I come not at any time into Judgment.","segments":[{"text":"That God, for the Satisfaction made by Christ,","proofs":["1 John 2:2","2 Corinthians 5:19,21"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"2 Corinthians 5:19,21","osis":["2Cor.5.19","2Cor.5.21"]}],"note":null},{"text":"has put out all the","proofs":["Jeremiah 31:34","Psalm 103:3–4","Psalm 10:11","Romans 7:24–25","Romans 8:1–3"],"refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]},{"printed":"Psalm 103:3–4","osis":["Ps.103.3-Ps.103.4"]},{"printed":"Psalm 10:11","osis":["Ps.10.11"]},{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Romans 8:1–3","osis":["Rom.8.1-Rom.8.3"]}],"note":null},{"text":"Remembrance of my Sins, and also of that Corruption within me wherewith I must fight all my life time, and does freely endow me with the Righteousness of Christ, that I come not at any","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"time into Judgment.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["55"]},"diffs":[],"page":null,"leaf":null},{"number":56,"question":"What Comfort have you by the Resurrection of the Flesh?","answer":"That not only my Soul, after it shall depart out of my Body, shall presently be taken up to Christ, but that this my Flesh also, being raised up by the Power of Christ, shall be again united to my Soul, and shall be made like to the glorious Body of Christ.","segments":[{"text":"That not only my Soul, after it shall depart out of my Body, shall","proofs":["Luke 23:43","Philippians 1:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"presently be taken up to Christ, but that this my Flesh also, being raised up by the Power of Christ, shall be again united to my Soul, and","proofs":["1 Corinthians 15:53","Job 19:25–26","1 John 3:2","Philippians 3:21"],"refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]},{"printed":"Job 19:25–26","osis":["Job.19.25-Job.19.26"]},{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"shall be made like to the glorious Body of Christ.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["56"]},"diffs":[],"page":null,"leaf":null},{"number":57,"question":"What Comfort takest you of the Article of everlasting Life?","answer":"That forasmuch as I feel already in my Heart the beginning of everlasting Life, it shall at length come to pass that after this Life I shall enjoy full and perfect Bliss, wherein I may magnify God for ever, which Blessedness verily neither Eye has seen, nor Ear heard, neither has any Man in thought conceived it.","segments":[{"text":"That forasmuch","proofs":["2 Corinthians 5:1–3"],"refs":[{"printed":"2 Corinthians 5:1–3","osis":["2Cor.5.1-2Cor.5.3"]}],"note":null},{"text":"as I feel already in my Heart the beginning of everlasting Life,","proofs":["1 Corinthians 2:9","John 17:3"],"refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]},{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"it shall at length come to pass that after this Life I shall enjoy full and perfect Bliss, wherein I may magnify God for ever, which Blessedness verily neither Eye has seen, nor Ear heard, neither has any Man in thought conceived it.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["57"]},"diffs":[],"page":null,"leaf":null},{"number":58,"question":"But when you believest all these things, what profit redounds thence unto you?","answer":"That I am righteous in Christ before God, and an Heir of eternal Life.","segments":[{"text":"That I am righteous in Christ before God, and an Heir","proofs":["Romans 1:17","John 3:36","Romans 3:4,22,24–25,28","Romans 5:1","Galatians 2:16","Ephesians 2:8–9"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"John 3:36","osis":["John.3.36"]},{"printed":"Romans 3:4,22,24–25,28","osis":["Rom.3.4","Rom.3.22","Rom.3.24-Rom.3.25","Rom.3.28"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"of eternal Life.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["58"]},"diffs":[],"page":null,"leaf":null},{"number":59,"question":"How are you righteous before God?","answer":"Only by Faith in Christ Jesus. So that although my Conscience accuse me that I have grievously trespassed against all the Commandments of God, and have not kept one of them, and further am as yet prone to all Evil; yet notwithstanding if I embrace these Benefits of Christ with a true Confidence and Persuasion of mind, the full and perfect Satisfaction, Righteousness and Holiness of Christ, without any Merit of Mine, of the mere Mercy of God is imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me; yea as if I my self had perfectly accomplished that Obedience which Christ accomplished for me.","segments":[{"text":"Only by Faith in Christ Jesus. So that although my Conscience accuse me that I have grievously trespassed against all the Commandments of God, and have not","proofs":["Romans 3:9,&c"],"refs":[{"printed":"Romans 3:9,&c","osis":["Rom.3.9-Rom.3.31"]}],"note":null},{"text":"kept one of them, and further am as yet","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"prone to all Evil; yet notwithstanding if","proofs":["Romans 3:22","John 3:18"],"refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]},{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"I embrace these Benefits of Christ with a true Confidence and Persuasion of mind, the full and","proofs":["Titus 3:5","Ephesians 2:8–9"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"perfect Satisfaction, Righteousness and Holiness of Christ, without any","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"Merit of Mine, of the","proofs":["Romans 3:24","Deuteronomy 9:5–6","Ezekiel 36:22"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Deuteronomy 9:5–6","osis":["Deut.9.5-Deut.9.6"]},{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"note":null},{"text":"mere Mercy","proofs":["1 John 2:1,&c"],"refs":[{"printed":"1 John 2:1,&c","osis":["1John.2.1-1John.2.29"]}],"note":null},{"text":"of God is","proofs":["Romans 4:4–5","2 Corinthians 5:19"],"refs":[{"printed":"Romans 4:4–5","osis":["Rom.4.4-Rom.4.5"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]}],"note":null},{"text":"imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me; yea as if I my","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"self had perfectly accomplished that Obedience which Christ accomplished for me.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["59"]},"diffs":[],"page":null,"leaf":null},{"number":60,"question":"Why affirmest you that you are made Righteous by Faith only?","answer":"Not for that I please God through the Worthiness of mere Faith, but because only the Satisfaction, Righteousness and Holiness of Christ is my Righteousness before God, and I cannot take hold of it, or apply it unto my self any other way than by Faith.","segments":[{"text":"Not for that I please God through the Worthiness of mere Faith, but because only the Satisfaction, Righteousness and Holiness of Christ is my Righteousness","proofs":["1 Corinthians 1:30,&c","1 Corinthians 2:2"],"refs":[{"printed":"1 Corinthians 1:30,&c","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"1 Corinthians 2:2","osis":["1Cor.2.2"]}],"note":null},{"text":"before God, and","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null},{"text":"I cannot take hold of it, or apply it unto my self any other way than by Faith.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["60"]},"diffs":[],"page":null,"leaf":null},{"number":61,"question":"Why cannot our good Works be Righteousness, or some part of Righteousness before God?","answer":"Because that Righteousness which must stand fast before the Judgment of God, must be in all Points perfect and agreeable to the Law of God. Now our Works, even the best of them, are imperfect in this Life, and defiled with Sin.","segments":[{"text":"Because that Righteousness which must stand fast before the Judgment of God, must be in all Points perfect","proofs":["Galatians 3:10","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"and agreeable to the Law of God. Now our Works, even the best of them, are imperfect in this Life, and","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null},{"text":"defiled with Sin.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["61"]},"diffs":[],"page":null,"leaf":null},{"number":62,"question":"How is it that our good Works merit nothing, seeing God promises that he will give a Reward for them both in this Life, and in the Life to come?","answer":"That Reward is not given of merit, but of Grace.","segments":[{"text":"That Reward is not given of merit,","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"but of Grace.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["62"]},"diffs":[],"page":null,"leaf":null},{"number":63,"question":"But does not this Doctrine make Men careless and profane?","answer":"No, For neither can it be but they who are incorporated into Christ through Faith, should bring forth the Fruits of Thankfulness.","segments":[{"text":"No, For neither can it be but they who are incorporated into Christ through Faith, should bring forth the","proofs":["Matthew 7:18","John 15:5"],"refs":[{"printed":"Matthew 7:18","osis":["Matt.7.18"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"Fruits of Thankfulness.","proofs":[],"refs":[],"note":null}],"section":2,"relations":{"aoc1680":["63"]},"diffs":[],"page":null,"leaf":null},{"number":64,"question":"Seeing then that only Faith makes us Partakers of Christ and his Benefits, whence does it proceed?","answer":"From the Holy Ghost who kindles it in our Hearts by the preaching of the Gospel, and other Ordinances, and confirms it by the use of the Sacraments.","segments":[{"text":"From the Holy Ghost","proofs":["Ephesians 2:8","Ephesians 6:23","John 3:5","Philippians 1:29"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"Ephesians 6:23","osis":["Eph.6.23"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null},{"text":"who kindles it in our Hearts by the preaching of the Gospel, and other Ordinances, and","proofs":["Matthew 28:19–20","1 Peter 1:22–23"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Peter 1:22–23","osis":["1Pet.1.22-1Pet.1.23"]}],"note":null},{"text":"confirms it by the use of the Sacraments.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["64"]},"diffs":[],"page":null,"leaf":null},{"number":65,"question":"What are the Sacraments?","answer":"They are sacred Signs, and Seals, set before our Eyes, and ordained of God for this cause, that he may declare and seal by them the Promise of his Gospel unto us, to wit, that he gives freely Remission of Sins, and Life everlasting, not only to his all in general, but to every one in particular that believes, for that only Sacrifice of Christ which he accomplished upon the Cross.","segments":[{"text":"They are sacred Signs, and Seals, set before our Eyes, and ordained of God for this cause, that he may declare and seal by them the Promise of his Gospel unto us, to wit, that he gives freely Remission of Sins, and","proofs":["Genesis 17:11","Romans 4:11","Deuteronomy 30:6","Leviticus 6:25","Hebrews 9:8–9","Ezekiel 20:12","Isaiah 6:6–7","Isaiah 54:9–10"],"refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Leviticus 6:25","osis":["Lev.6.25"]},{"printed":"Hebrews 9:8–9","osis":["Heb.9.8-Heb.9.9"]},{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"Isaiah 54:9–10","osis":["Isa.54.9-Isa.54.10"]}],"note":null},{"text":"Life everlasting, not only to his all in general, but to every one in particular that believes, for that only Sacrifice of Christ which he accomplished upon the Cross.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["65"]},"diffs":[],"page":null,"leaf":null},{"number":66,"question":"Does then both the Word and Sacraments tend to that End, as to lead our Faith unto the Sacrifice of Christ finished on the Cross as to the only ground of our Salvation?","answer":"It is even so; for the Holy Ghost teaches us by the Gospel, and assures us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice of Christ offered for us upon the Cross.","segments":[{"text":"It is even so; for the Holy Ghost teaches us by the Gospel, and assures us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice","proofs":["Romans 6:3","Galatians 3:17"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]},{"printed":"Galatians 3:17","osis":["Gal.3.17"]}],"note":null},{"text":"of Christ offered for us upon the Cross.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["66"]},"diffs":[],"page":null,"leaf":null},{"number":67,"question":"How many Sacraments has Christ ordained in the new Testament?","answer":"Two; Baptism, and the Lord’s Supper.","segments":[{"text":"Two; Baptism, and the Lord’s Supper.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["67"]},"diffs":[],"page":null,"leaf":null},{"number":68,"question":"What is Baptism?","answer":"Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.","segments":[{"text":"Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.","proofs":["Matthew 3:16","John 3:23","Acts 8:38–39","Romans 6:4"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]},{"printed":"Acts 8:38–39","osis":["Acts.8.38-Acts.8.39"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"section":3,"relations":{"aoc1680":["68"]},"diffs":[],"page":null,"leaf":null},{"number":69,"question":"Who are the proper Subjects of this Ordinance?","answer":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.","segments":[{"text":"Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.","proofs":["Acts 2:38","Acts 8:36–37"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]}],"note":null}],"section":3,"relations":{"aoc1680":["69"]},"diffs":[],"page":null,"leaf":null},{"number":70,"question":"Are no Infants to be baptized?","answer":"None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.","segments":[{"text":"None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["70"]},"diffs":[],"page":null,"leaf":null},{"number":71,"question":"Does the Scripture any where expressly forbid the Baptizing of Infants?","answer":"It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar.","segments":[{"text":"It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God’s Wrath, because they were commanded to take Fire from the Altar.","proofs":["Matthew 28:18–19","Mark 16:16","Leviticus 9:24","Leviticus 10:16"],"refs":[{"printed":"Matthew 28:18–19","osis":["Matt.28.18-Matt.28.19"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Leviticus 9:24","osis":["Lev.9.24"]},{"printed":"Leviticus 10:16","osis":["Lev.10.16"]}],"note":null}],"section":3,"relations":{"aoc1680":["71"]},"diffs":[],"page":null,"leaf":null},{"number":72,"question":"May not the Infant Seed of Believers under the Gospel be baptized as well as the Infant Seed of Abraham under the Law was circumcised?","answer":"No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptize their Infants Seed under the Gospel.","segments":[{"text":"No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptize their Infants Seed under the Gospel.","proofs":["Genesis 17:9–12"],"refs":[{"printed":"Genesis 17:9–12","osis":["Gen.17.9-Gen.17.12"]}],"note":null}],"section":3,"relations":{"aoc1680":["72"]},"diffs":[],"page":null,"leaf":null},{"number":73,"question":"Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abrahams Infant Seed was circumcised under the Law?","answer":"By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostasy of any Infant seed of Believers from the Covenant, but all must be saved then. Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Privileges of it. This being their sense, I then demand what real spiritual privilege the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant? I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents. 3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptize their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper. 4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to Abraham, and all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of Abrahams Seed, but bought with his Money, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised. 2. This Promise consisted of temporal good: so God promised Abrahams Seed should enjoy the Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretense there may be for the Infants of Believers to be Baptized first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretense might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptized, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administered; unto which Prophet we shall all do well to hearken, Acts 3:22.","segments":[{"text":"By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostasy of any Infant seed of Believers from the Covenant, but all must be saved then.","proofs":["Jeremiah 32:38–40","John 10:28"],"refs":[{"printed":"Jeremiah 32:38–40","osis":["Jer.32.38-Jer.32.40"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God’s Covenant of Grace, shall have the Privileges of it. This being their sense, I then demand what real spiritual privilege the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold of God’s Covenant?","proofs":["Isaiah 56:3–8","Acts 10:34–35","John 3:16"],"refs":[{"printed":"Isaiah 56:3–8","osis":["Isa.56.3-Isa.56.8"]},{"printed":"Acts 10:34–35","osis":["Acts.10.34-Acts.10.35"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God’s Covenant, and the Believers Infant-Seed do not; as often this is seen to the sorrow of many Godly Parents.","proofs":["Isaiah 56:3–8","Acts 10:34–35","John 3:16"],"refs":[{"printed":"Isaiah 56:3–8","osis":["Isa.56.3-Isa.56.8"]},{"printed":"Acts 10:34–35","osis":["Acts.10.34-Acts.10.35"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptize their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord’s Table, forasmuch as the same qualifications are required to the due performance of Baptism, as there is to the Lord’s Supper.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null},{"text":"4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God’s promising to be a God to","proofs":["Genesis 17:19,21","Genesis 21:10","Galatians 4:30"],"refs":[{"printed":"Genesis 17:19,21","osis":["Gen.17.19","Gen.17.21"]},{"printed":"Genesis 21:10","osis":["Gen.21.10"]},{"printed":"Galatians 4:30","osis":["Gal.4.30"]}],"note":null},{"text":"Abraham, and","proofs":["Acts 2:39","Romans 9:7–8,&c"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Romans 9:7–8,&c","osis":["Rom.9.7-Rom.9.33"]}],"note":null},{"text":"all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God’s accepting such as his People which were not of","proofs":["Galatians 3:16,28–29"],"refs":[{"printed":"Galatians 3:16,28–29","osis":["Gal.3.16","Gal.3.28-Gal.3.29"]}],"note":null},{"text":"Abrahams Seed, but bought with his Money, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised.","proofs":["Romans 4:9–14"],"refs":[{"printed":"Romans 4:9–14","osis":["Rom.4.9-Rom.4.14"]}],"note":null},{"text":"2. This Promise consisted of temporal good: so God promised Abrahams Seed should enjoy the","proofs":["Genesis 15:18","Genesis 17:8–11","Genesis 12:6–7","Genesis 13:15–17","Genesis 15:16"],"refs":[{"printed":"Genesis 15:18","osis":["Gen.15.18"]},{"printed":"Genesis 17:8–11","osis":["Gen.17.8-Gen.17.11"]},{"printed":"Genesis 12:6–7","osis":["Gen.12.6-Gen.12.7"]},{"printed":"Genesis 13:15–17","osis":["Gen.13.15-Gen.13.17"]},{"printed":"Genesis 15:16","osis":["Gen.15.16"]}],"note":null},{"text":"Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God’s People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then","proofs":["John 1:12","Romans 2:28–29","Philippians 3:3","Galatians 3:26–28"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]},{"printed":"Philippians 3:3","osis":["Phil.3.3"]},{"printed":"Galatians 3:26–28","osis":["Gal.3.26-Gal.3.28"]}],"note":null},{"text":"Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now, is Faith in Christ, and Circumcision of the Heart. So that whatever pretense there may be for the Infants of Believers to be Baptized first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretense might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female; which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptized, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administered; unto which Prophet we shall all do well to hearken, Acts 3:22.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["73"]},"diffs":[],"page":null,"leaf":null},{"number":74,"question":"How are you admonished and assured in Baptism, that you are Partaker of the only Sacrifice of Christ?","answer":"Because Christ commanded the outward washing of Water, adjoining this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am washed outwardly with Water, whereby all the Filthiness of the Body uses to be purged.","segments":[{"text":"","proofs":["Matthew 28:19","Acts 2:38"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"Because Christ commanded the outward washing of Water, adjoining","proofs":["Mark 16:16","Matthew 3:11","Romans 6:3"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am","proofs":["Mark 1:4","Luke 3:3"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Luke 3:3","osis":["Luke.3.3"]}],"note":null},{"text":"washed outwardly with Water, whereby all the Filthiness of the Body uses to be purged.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["74"]},"diffs":[],"page":null,"leaf":null},{"number":75,"question":"What is it to be washed with the Blood and Spirit of Christ?","answer":"It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which he shed for us in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and through his sanctifying of us to become Members of Christ, that we may more and more die to Sin, and live holily and without blame.","segments":[{"text":"It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which","proofs":["Hebrews 12:24","1 Peter 1:2","Revelation 1:5","Zechariah 13:1","Ezekiel 36:25,&c"],"refs":[{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"Zechariah 13:1","osis":["Zech.13.1"]},{"printed":"Ezekiel 36:25,&c","osis":["Ezek.36.25-Ezek.36.38"]}],"note":null},{"text":"he shed for us in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and through his sanctifying of us to become Members of Christ, that we may more and more die to Sin, and","proofs":["John 1:33","John 3:5","1 Corinthians 5:11–13","Romans 6:4","Colossians 2:12"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"1 Corinthians 5:11–13","osis":["1Cor.5.11-1Cor.5.13"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null},{"text":"live holily and without blame.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["75"]},"diffs":[],"page":null,"leaf":null},{"number":76,"question":"Where does Christ promise us that he will as certainly wash us with his Blood and Spirit, as we are washed with the Water of Baptism?","answer":"In the Institution of Baptism, the words whereof are these, Go, teach all Nations, baptizing them in the Name of the Father, the Son, and the Holy Ghost: he that shall believe, and be baptized, shall be saved; but he that will not believe, shall be damned. This Promise is repeated again when as the Scripture calls Baptism the washing of the New-birth, and forgiveness of Sins. the washing of the New-birth, and forgiveness of Sins.","segments":[{"text":"In the Institution of Baptism, the words whereof are these,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Go, teach all Nations, baptizing them in the Name of the Father, the Son, and the Holy Ghost:","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"he that shall believe, and be baptized, shall be saved; but he that will not believe, shall be damned. This Promise is repeated again when as the Scripture calls Baptism the washing of the New-birth, and forgiveness of Sins.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"the washing of the New-birth, and","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null},{"text":"forgiveness of Sins.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["76"]},"diffs":[],"page":null,"leaf":null},{"number":77,"question":"Is then the outward Baptism of Water the washing away of Sins?","answer":"It is not; for the Blood of Christ alone cleanses us from all Sin.","segments":[{"text":"It is not; for the","proofs":["1 Peter 3:21","Ephesians 5:25–26"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]}],"note":null},{"text":"Blood of Christ alone cleanses us from","proofs":["1 John 1:7","1 Corinthians 6:11"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"all Sin.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["77"]},"diffs":[],"page":null,"leaf":null},{"number":78,"question":"Why then does the Holy Ghost call Baptism the washing of the New-birth, and forgiveness of Sins?","answer":"God speaks so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledge, that we are as verily washed from our Sins with the inward washing, as we are washed by the outward and visible Water.","segments":[{"text":"God speaks so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are","proofs":["Revelation 1:5","Revelation 7:14","1 Corinthians 6:11"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"Revelation 7:14","osis":["Rev.7.14"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledge, that we are as verily washed from our Sins with the inward washing, as we are","proofs":["Mark 16:16","Galatians 3:27"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"washed by the outward and visible Water.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["78"]},"diffs":[],"page":null,"leaf":null},{"number":79,"question":"What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?","answer":"Laying on of Hands, as in Hebrews 6:1–2","segments":[{"text":"Laying on of Hands, as in Hebrews 6:1–2","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["79"]},"diffs":[],"page":null,"leaf":null},{"number":80,"question":"What is the form and end of this Ordinance?","answer":"Christ’s Ministers laying their hands solemnly upon the Head of the Baptized, with Prayer to Almighty God for an increase of the Graces and Gifts of the Holy Ghost, to enable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the World, Flesh, and the Devil.","segments":[{"text":"Christ’s Ministers laying their hands solemnly upon the Head of the Baptized, with Prayer to Almighty God for an increase of the Graces","proofs":["2 Timothy 1:6","Acts 2:38–39"],"refs":[{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]}],"note":null},{"text":"and Gifts of the","proofs":["John 14:16–18,26","John 16:7"],"refs":[{"printed":"John 14:16–18,26","osis":["John.14.16-John.14.18","John.14.26"]},{"printed":"John 16:7","osis":["John.16.7"]}],"note":null},{"text":"Holy Ghost, to enable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the","proofs":["Ephesians 1:13–14"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"World, Flesh, and the Devil.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["80"]},"diffs":[],"page":null,"leaf":null},{"number":81,"question":"Is it the Duty of every Christian to be under this Practice?","answer":"It is so: And appears plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost. What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptized, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle lays his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason shows us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptized. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 tells them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptized, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptized which we have no mention of. Shall we conclude many of the Apostles were not baptized, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, which is perpetually binding, and universally obliging; also called a Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?","segments":[{"text":"It is so: And appears plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost.","proofs":["Hebrews 5.1–2","Acts 7:38","Hebrews 1:2"],"refs":[{"printed":"Hebrews 5.1–2","osis":["Heb.5.1-Heb.5.2"]},{"printed":"Acts 7:38","osis":["Acts.7.38"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptized, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle lays his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason shows us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptized. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 tells them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptized, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptized which we have no mention of. Shall we conclude many of the Apostles were not baptized, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, which is perpetually binding, and universally obliging; also called a","proofs":["Hebrews 5.1–2","Acts 7:38","Hebrews 1:2"],"refs":[{"printed":"Hebrews 5.1–2","osis":["Heb.5.1-Heb.5.2"]},{"printed":"Acts 7:38","osis":["Acts.7.38"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["81"]},"diffs":[],"page":null,"leaf":null},{"number":82,"question":"Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?","answer":"It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honored and crowned that Ordinance with Signs and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spoke with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Savior Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoicing. Now, Beloved, as Prayer, Baptism, Preaching, does not cease, though it be not so miraculously owned as in the Primitive times; neither does laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practice, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.","segments":[{"text":"It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honored and crowned that Ordinance with Signs and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spoke with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Savior Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoicing. Now, Beloved, as Prayer, Baptism, Preaching, does not cease, though it be not so miraculously owned as in the Primitive times; neither does laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practice, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.","proofs":[],"refs":[],"note":null}],"section":3,"relations":{"aoc1680":["82"]},"diffs":[],"page":null,"leaf":null},{"number":83,"question":"How are you in the Lords Supper admonished and warranted that you are Partaker of that only Sacrifice of Christ offered on the Cross, and of all his Benefits?","answer":"Because Christ has commanded me and all the Faithful to eat of this Bread broken, and to drink of this Cup, distributed in Remembrance of him, with this Promise adjoined, first, that his Body was as certainly broken and offered for me upon the Cross, and his Blood shed for me, as I behold with my Eyes the Bread of the Lord broken unto me, and the Cup communicated unto me: and further, that my Soul is no less assuredly fed to everlasting life with his Body, which was crucified for me, and his Blood which was shed for me, than I receive and taste by the Mouth of my Body, the Bread and Wine, the Signs of the Body and Blood of our Lord, received at the Hand of the Minister.","segments":[{"text":"Because Christ has commanded me and all the Faithful to eat of this Bread broken, and to drink of this Cup, distributed in Remembrance of him, with this Promise","proofs":["Matthew 26:27–28","Mark 14:22–24","Luke 22:16,20","1 Corinthians 10:16–17","1 Corinthians 11:23–25","1 Corinthians 12:13"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:16,20","osis":["Luke.22.16","Luke.22.20"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"adjoined, first, that his Body was as certainly broken and offered for me upon the Cross, and his Blood shed for me, as I behold with my Eyes the Bread of the Lord broken unto me, and the Cup communicated unto me: and further, that my Soul is no less assuredly fed to everlasting life with his Body, which was crucified for me, and his Blood which was shed for me, than I receive and taste by the Mouth of my Body, the Bread and Wine, the Signs of the Body and Blood of our Lord, received at the Hand of the Minister.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["83"]},"diffs":[],"page":null,"leaf":null},{"number":84,"question":"What is it to eat the Body of Christ?","answer":"It is not only to embrace, by an assured Confidence of Mind, the whole Passion and Death of Christ, and thereby, to obtain Forgiveness of Sins, and everlasting Life, but also by the Holy Ghost, who dwells both in Christ, and us, so more and more to be united to his sacred Body, that though he be in Heaven, and we on Earth, yet nevertheless we are Flesh of his Flesh, and Bone of his Bones: and as all the Members of the Body are quickened by one Soul: so are we also quickened and guided by one and the same Spirit.","segments":[{"text":"It is not only to embrace, by an assured Confidence of Mind, the whole Passion and Death of Christ, and thereby,","proofs":["John 6:35,40,47–48,50–51,53–54"],"refs":[{"printed":"John 6:35,40,47–48,50–51,53–54","osis":["John.6.35","John.6.40","John.6.47-John.6.48","John.6.50-John.6.51","John.6.53-John.6.54"]}],"note":null},{"text":"to obtain Forgiveness of Sins, and everlasting Life, but also by the Holy Ghost, who dwells both in Christ, and us, so more and more to","proofs":["John 6:56"],"refs":[{"printed":"John 6:56","osis":["John.6.56"]}],"note":null},{"text":"be united to his sacred Body, that though he be","proofs":["Acts 3:21","Acts 1:9,&c","1 Corinthians 11:26"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Acts 1:9,&c","osis":["Acts.1.9-Acts.1.26"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"in Heaven, and we on Earth, yet nevertheless we are Flesh of his Flesh, and Bone of his","proofs":["Ephesians 5:29–30,32","1 Corinthians 6:15,17,19","1 John 3:24","1 John 4:13","John 14:23"],"refs":[{"printed":"Ephesians 5:29–30,32","osis":["Eph.5.29-Eph.5.30","Eph.5.32"]},{"printed":"1 Corinthians 6:15,17,19","osis":["1Cor.6.15","1Cor.6.17","1Cor.6.19"]},{"printed":"1 John 3:24","osis":["1John.3.24"]},{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"John 14:23","osis":["John.14.23"]}],"note":null},{"text":"Bones: and as all the Members of the Body are quickened by one Soul: so are we also quickened and","proofs":["John 6:56–58","John 15:1–6","Ephesians 4:15–16"],"refs":[{"printed":"John 6:56–58","osis":["John.6.56-John.6.58"]},{"printed":"John 15:1–6","osis":["John.15.1-John.15.6"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null},{"text":"guided by one and the same Spirit.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["84"]},"diffs":[],"page":null,"leaf":null},{"number":85,"question":"Where has Christ promised that he will as certainly give his Body and Blood so to be eaten and drunken, as they eat this Bread broken, and drink this Cup?","answer":"In the Institution of the Supper, the Words whereof are these. Our Lord Jesus Christ in the Night that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. Likewise also he took the Cup, when he had supped, and said, This Cup, is the new Testament in my Blood; this do as often as you shall drink it in Remembrance of me: for as often as you shall eat this Bread, and drink this Cup, you show the Lords Death till he come. This Promise, is repeated by St. Paul where he says, The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of Christ? for we that are many, are one Bread, and one Body, because we are all Partakers of one Bread.","segments":[{"text":"In the Institution of the Supper, the Words whereof are these.","proofs":["1 Corinthians 11:23,&c","Matthew 26:26,&c","Mark 14:22,&c","Luke 22:19"],"refs":[{"printed":"1 Corinthians 11:23,&c","osis":["1Cor.11.23-1Cor.11.34"]},{"printed":"Matthew 26:26,&c","osis":["Matt.26.26-Matt.26.75"]},{"printed":"Mark 14:22,&c","osis":["Mark.14.22-Mark.14.72"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"Our Lord Jesus Christ in the Night that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. Likewise also he took the Cup, when he had supped, and","proofs":["Exodus 24:8","Hebrews 9:20"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Hebrews 9:20","osis":["Heb.9.20"]}],"note":null},{"text":"said, This Cup, is the new Testament in my","proofs":["Exodus 13:9"],"refs":[{"printed":"Exodus 13:9","osis":["Exod.13.9"]}],"note":null},{"text":"Blood; this do as often as you shall drink it in Remembrance of me: for as often as you shall eat this Bread, and drink this Cup, you show the Lords Death till he come. This Promise, is repeated by St. Paul where he says, The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? the Bread which we break, is it not the Communion of the Body of","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"Christ? for we that are many, are one Bread, and one Body, because we are all Partakers of one Bread.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["85"]},"diffs":[],"page":null,"leaf":null},{"number":86,"question":"Are then the Bread and Wine made the very Body and Blood of Christ?","answer":"No, verily; but as the Water of Baptism is not turned into the Blood of Christ, but is only a Sign and Pledge of those things that are sealed to us in Baptism; so neither is the Bread of the Lords Supper the very Body of Christ, although according to the manner of Sacraments, and that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.","segments":[{"text":"No, verily; but as the Water of Baptism is","proofs":["1 Corinthians 10:16–17","Matthew 26:28","Mark 14:24"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Mark 14:24","osis":["Mark.14.24"]}],"note":null},{"text":"not turned into the Blood of Christ, but is only a Sign and Pledge of those things that are sealed to us in Baptism; so neither is the Bread of the Lords Supper the very Body","proofs":["1 Corinthians 10:16,&c","1 Corinthians 11:26,&c"],"refs":[{"printed":"1 Corinthians 10:16,&c","osis":["1Cor.10.16-1Cor.10.33"]},{"printed":"1 Corinthians 11:26,&c","osis":["1Cor.11.26-1Cor.11.34"]}],"note":null},{"text":"of Christ, although according to the manner of Sacraments, and","proofs":["Genesis 17:10,&c","Exodus 12:26–27,43,48","Exodus 13:9","Acts 7:8","Exodus 24:8","Leviticus 16:10","Leviticus 17:11","Isaiah 6:6–7","Titus 3:5","Acts 22:16","1 Peter 3:21","1 Corinthians 10:4"],"refs":[{"printed":"Genesis 17:10,&c","osis":["Gen.17.10-Gen.17.27"]},{"printed":"Exodus 12:26–27,43,48","osis":["Exod.12.26-Exod.12.27","Exod.12.43","Exod.12.48"]},{"printed":"Exodus 13:9","osis":["Exod.13.9"]},{"printed":"Acts 7:8","osis":["Acts.7.8"]},{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Leviticus 16:10","osis":["Lev.16.10"]},{"printed":"Leviticus 17:11","osis":["Lev.17.11"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]}],"note":null},{"text":"that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["86"]},"diffs":[],"page":null,"leaf":null},{"number":87,"question":"Why then does Christ call Bread his Body, and the Cup his Blood, or the new Testament in his Blood; and St. Paul calls Bread and Wine the Communion of the Body and Blood of Christ?","answer":"Christ not without great Consideration speaks so, to wit, not only for to teach us that as the Bread and Wine sustain the Life of the Body, so also his crucified Body, and Blood shed, are indeed the Meat and Drink of our Souls, whereby they are nourished to eternal Life; but much more that by this visible Sign and Pledge, he may assure us that we are as verily Partakers of his Body and Blood, through the working of the Holy Ghost, as we do perceive by the Mouth of our Body, these holy Signs in Remembrance of him; and further also, that his Sufferings and Obedience is so certainly ours, as though we our selves had suffered Punishments for our Sins, and had satisfied God.","segments":[{"text":"Christ not without great Consideration speaks so, to wit, not only for to teach us that as the Bread and Wine sustain the Life of the Body, so also his crucified Body, and Blood shed, are indeed the Meat and Drink of our Souls, whereby they","proofs":["John 6:51,55–56"],"refs":[{"printed":"John 6:51,55–56","osis":["John.6.51","John.6.55-John.6.56"]}],"note":null},{"text":"are nourished to eternal Life; but much more that by this visible Sign and Pledge, he may assure us that we are as verily Partakers of his Body and Blood, through the working of the","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"Holy Ghost, as we do perceive by the Mouth of our Body, these holy Signs in Remembrance of him; and further also, that his Sufferings and Obedience is so certainly ours, as though we our selves had suffered Punishments for our Sins, and had satisfied God.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["87"]},"diffs":[],"page":null,"leaf":null},{"number":88,"question":"What Difference is there between the Supper of the Lord, and the Popish Mass?","answer":"The Supper of the Lord testifies unto us, that we have perfect Forgiveness of all our Sins, for that only Sacrifice of Christ, which himself once fully wrought on the Cross; then also that we by Faith are grafted into Christ, who now according to his Human Nature is only in Heaven at the Right Hand of his Father, and there will be worshipped of us. But in the Mass it is denied that the quick and the dead have Remission of Sins, for the only Passion of Christ, except Christ also be daily offered for them by their Sacrificers: Further, also it is taught, that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so the very Foundation of the Mass is nothing else but an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.","segments":[{"text":"The Supper of the Lord testifies unto us, that we have perfect Forgiveness of all our Sins, for that only Sacrifice of Christ, which himself once","proofs":["Hebrews 7:27","Hebrews 9:12,26,28","Hebrews 10:10,12,14","John 19:30","Matthew 26:28","Luke 22:19–20"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"Hebrews 9:12,26,28","osis":["Heb.9.12","Heb.9.26","Heb.9.28"]},{"printed":"Hebrews 10:10,12,14","osis":["Heb.10.10","Heb.10.12","Heb.10.14"]},{"printed":"John 19:30","osis":["John.19.30"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]}],"note":null},{"text":"fully wrought on the Cross; then also that we by Faith are grafted into","proofs":["1 Corinthians 6:17","1 Corinthians 10:16","1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"Christ, who now according to his Human Nature is only in Heaven at the Right Hand of","proofs":["Hebrews 1:3,6,8,&c"],"refs":[{"printed":"Hebrews 1:3,6,8,&c","osis":["Heb.1.3","Heb.1.6","Heb.1.8-Heb.1.14"]}],"note":null},{"text":"his Father, and there will be","proofs":["John 4:21–23","John 20:17","Luke 24:5","Acts 7:55–56","Colossians 3:1","Philippians 3:10","1 Thessalonians 1:9–10"],"refs":[{"printed":"John 4:21–23","osis":["John.4.21-John.4.23"]},{"printed":"John 20:17","osis":["John.20.17"]},{"printed":"Luke 24:5","osis":["Luke.24.5"]},{"printed":"Acts 7:55–56","osis":["Acts.7.55-Acts.7.56"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"1 Thessalonians 1:9–10","osis":["1Thess.1.9-1Thess.1.10"]}],"note":null},{"text":"worshipped of us. But in the Mass it is denied that the quick and the dead have Remission of Sins, for the only Passion of Christ, except Christ also be daily offered for them by their Sacrificers: Further, also it is taught, that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so the very Foundation of the Mass is nothing else but an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["88"]},"diffs":[],"page":null,"leaf":null},{"number":89,"question":"Who are to come unto the Table of the Lord?","answer":"They only, who are truly sorrowful they have offended God by their Sins, and yet trust that those Sins are pardoned them for Christ’s sake; and what other Infirmities they have, that those are covered by his Passion and Death; who also desire more and more to go forward in Faith and Integrity of life: but Hypocrites, and them which do not truly repent, do eat and drink Damnation to themselves.","segments":[{"text":"They only, who are truly sorrowful they have offended God by their Sins, and yet trust that those Sins are pardoned them for Christ’s sake; and what other Infirmities they have, that those are covered by his Passion and Death; who also desire more and more to go forward in Faith and Integrity of life: but Hypocrites, and them which do not truly repent, do eat","proofs":["1 Corinthians 10:21","1 Corinthians 11:28–29,&c"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"1 Corinthians 11:28–29,&c","osis":["1Cor.11.28-1Cor.11.34"]}],"note":null},{"text":"and drink Damnation to themselves.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["89"]},"diffs":[],"page":null,"leaf":null},{"number":90,"question":"Are they also to be admitted to the Lords Supper who in Confession and Life declare themselves to be Infidels, profane, and ungodly?","answer":"No; For by that means the Ordinance of God is profaned, and the Wrath of God is stirred up against the whole Assembly, wherefore the Church by the Commandment of Christ and his Apostles, inspired by the Holy Ghost, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they shall repent and change their Manners.","segments":[{"text":"No; For by that means the Ordinance of God is profaned, and the Wrath of God is","proofs":["1 Corinthians 11:20,34","Isaiah 1:11,&c","Isaiah 66:3","Jeremiah 7:21,&c","Psalm 50:16,&c"],"refs":[{"printed":"1 Corinthians 11:20,34","osis":["1Cor.11.20","1Cor.11.34"]},{"printed":"Isaiah 1:11,&c","osis":["Isa.1.11-Isa.1.31"]},{"printed":"Isaiah 66:3","osis":["Isa.66.3"]},{"printed":"Jeremiah 7:21,&c","osis":["Jer.7.21-Jer.7.34"]},{"printed":"Psalm 50:16,&c","osis":["Ps.50.16-Ps.50.23"]}],"note":null},{"text":"stirred up against the whole Assembly, wherefore the Church by the Commandment of Christ and his Apostles, inspired by the Holy Ghost, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they shall repent and change their Manners.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["90"]},"diffs":[],"page":null,"leaf":null},{"number":91,"question":"How ought this Ordinance of the Lords Supper to be closed?","answer":"In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to die, what cause have we to sing for whom he died, that we might not eternally die, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.","segments":[{"text":"In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to die, what cause have we to sing for whom he died, that we might not eternally die, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.","proofs":["Matthew 26:30"],"refs":[{"printed":"Matthew 26:30","osis":["Matt.26.30"]}],"note":null}],"section":4,"relations":{"aoc1680":["91"]},"diffs":[],"page":null,"leaf":null},{"number":92,"question":"You told us but now, that those who in Confession and Life declare themselves to be Infidels, profane and ungodly, should by the Keys of the Kingdom of Heaven be driven from this Supper: what are the Keys of the Kingdom of Heaven?","answer":"Preaching of the Gospel and Ecclesiastical Discipline, by which Heaven is opened to the Believers, and is shut against the Unbelievers.","segments":[{"text":"Preaching of the Gospel and Ecclesiastical Discipline, by which Heaven is opened to the Believers, and","proofs":["Matthew 16:19","Matthew 18:18"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"Matthew 18:18","osis":["Matt.18.18"]}],"note":null},{"text":"is shut against the Unbelievers.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["92"]},"diffs":[],"page":null,"leaf":null},{"number":93,"question":"How is the Kingdom of Heaven opened and shut by preaching of the Gospel?","answer":"When by the Commandment of Christ it is publicly declared to all and every one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they embrace by a lively Faith the Promise of the Gospel: but contrarily is denounced to all Infidels and Hypocrites, that so long the Wrath of God does ly on them, as they persist in their Wickedness, according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.","segments":[{"text":"When by the Commandment of Christ it is publicly declared to all and every one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they embrace by a lively Faith the Promise of the Gospel: but contrarily is denounced to all Infidels and Hypocrites, that so long the Wrath of God does ly on them, as they","proofs":["John 20:21–23","Matthew 16:19","John 12:48"],"refs":[{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"John 12:48","osis":["John.12.48"]}],"note":null},{"text":"persist in their Wickedness, according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["93"]},"diffs":[],"page":null,"leaf":null},{"number":94,"question":"How is the Kingdom of Heaven opened and shut by Ecclesiastical Discipline?","answer":"When according to the Commandments of Christ, they who in Name are Christians, but in their Doctrine and life show themselves Aliens from Christ, after they have been some time admonished, will not depart from their Error, Heresies, or Wickedness, are made known unto the Church; and if neither then they obey the Churches Admonition, are by the same Church kept from the Sacrament, and shut out by Authority received from Christ, from the Congregation or Church, and by God himself out of the Kingdom of Heaven. And again, if they profess and declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to be received in Love & Tenderness as Members of Christ and his Church.","segments":[{"text":"When according to the Commandments of Christ, they who in Name are Christians, but in their Doctrine and life show","proofs":["Romans 12:7–9","1 Corinthians 12:28"],"refs":[{"printed":"Romans 12:7–9","osis":["Rom.12.7-Rom.12.9"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"themselves Aliens from Christ, after they have been some time admonished, will not depart from their Error, Heresies, or Wickedness, are made known unto the Church; and if neither then they obey the Churches Admonition, are by the same Church kept from the Sacrament, and shut out by Authority received from Christ, from the Congregation","proofs":["Matthew 18:15–17","1 Corinthians 5:3–5","2 Thessalonians 3:14–15"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Corinthians 5:3–5","osis":["1Cor.5.3-1Cor.5.5"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]}],"note":null},{"text":"or Church, and by God himself out of the Kingdom of Heaven. And again, if they profess and declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to","proofs":["2 Corinthians 2:6–7,10–11"],"refs":[{"printed":"2 Corinthians 2:6–7,10–11","osis":["2Cor.2.6-2Cor.2.7","2Cor.2.10-2Cor.2.11"]}],"note":null},{"text":"be received in Love & Tenderness as Members of Christ and his Church.","proofs":[],"refs":[],"note":null}],"section":4,"relations":{"aoc1680":["94"]},"diffs":[],"page":null,"leaf":null},{"number":95,"question":"Whereas we are delivered from all our Sins and Miseries without any Merit of ours, by the Mercy of God, only for Christ’s sake; for what cause are we to do good Works?","answer":"Because, after that Christ has redeemed us with his Blood, he renews us also by his Spirit to the Image of himself, that we receiving so great Benefits, should show our selves all our life time thankful to God, and honor him; secondly that every one of us be assured of his Faith by his Fruit; and lastly, that by our good Conversation we may win others to Christ.","segments":[{"text":"Because, after that Christ has redeemed us with his Blood, he renews us also by his Spirit to the Image of himself, that we receiving so great Benefits,","proofs":["Romans 6:1,3","Romans 12:1–2","1 Peter 2:5,9","1 Corinthians 6:20"],"refs":[{"printed":"Romans 6:1,3","osis":["Rom.6.1","Rom.6.3"]},{"printed":"Romans 12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"1 Peter 2:5,9","osis":["1Pet.2.5","1Pet.2.9"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"should show our selves all our life time thankful to","proofs":["1 Peter 2:12"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null},{"text":"God, and honor him; secondly that every one of us be","proofs":["2 Peter 1:10","Matthew 7:17–18","Galatians 5:22"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Matthew 7:17–18","osis":["Matt.7.17-Matt.7.18"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"assured of his Faith by his Fruit; and lastly, that by our good Conversation we may","proofs":["1 Peter 3:1–2","Matthew 5:16"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"win others to Christ.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["95"]},"diffs":[],"page":null,"leaf":null},{"number":96,"question":"Cannot they then be saved which be unthankful, and remain still careless in their Sins, and are not converted from their Wickedness to God?","answer":"By no means; for as the Scripture bears Witness, neither unchaste Persons, nor Idolaters, nor Adulterers, nor Thievs, nor Covetous nor Drunkards, nor Slanderers, nor Robbers, shall enter in to the Kingdom of God.","segments":[{"text":"By no means; for as the Scripture bears Witness, neither unchaste Persons, nor Idolaters, nor Adulterers, nor Thievs, nor Covetous nor Drunkards, nor Slanderers, nor Robbers,","proofs":["1 Corinthians 6:9–10","Ephesians 5:5–6","1 John 3:14–15"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Ephesians 5:5–6","osis":["Eph.5.5-Eph.5.6"]},{"printed":"1 John 3:14–15","osis":["1John.3.14-1John.3.15"]}],"note":null},{"text":"shall enter in to the Kingdom of God.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["96"]},"diffs":[],"page":null,"leaf":null},{"number":97,"question":"Of what Parts consists the Conversion of Man unto God?","answer":"It consists of the mortifying of the old Man, and a quickening of the new Man.","segments":[{"text":"It consists of the","proofs":["Romans 6:4–6","Ephesians 4:22–24","Colossians 3:5,8–10","1 Corinthians 5:7","2 Corinthians 7:11"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]},{"printed":"Ephesians 4:22–24","osis":["Eph.4.22-Eph.4.24"]},{"printed":"Colossians 3:5,8–10","osis":["Col.3.5","Col.3.8-Col.3.10"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"mortifying of the old Man, and a quickening of the new Man.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["97"]},"diffs":[],"page":null,"leaf":null},{"number":98,"question":"What is the mortifying of the old Man?","answer":"To be truly and heartily sorry that you have offended God by your Sins, and daily more and more hate and eschew them.","segments":[{"text":"To be truly and heartily sorry that you have offended God by your Sins, and daily more and more hate","proofs":["Romans 8:13","Joel 2:13","Hosea 5:5"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"Joel 2:13","osis":["Joel.2.13"]},{"printed":"Hosea 5:5","osis":["Hos.5.5"]}],"note":null},{"text":"and eschew them.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["98"]},"diffs":[],"page":null,"leaf":null},{"number":99,"question":"What is the quickening of the new Man?","answer":"True Joy in God through Christ, and an earnest Desire to order your Life according to God’s Will and to do all good Works.","segments":[{"text":"True Joy in God","proofs":["Romans 5:1","Romans 14:17","Isaiah 57:15"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Romans 14:17","osis":["Rom.14.17"]},{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"through Christ, and an earnest Desire to order your Life according to God’s Will and to","proofs":["Romans 6:10–11","Galatians 2:20"],"refs":[{"printed":"Romans 6:10–11","osis":["Rom.6.10-Rom.6.11"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"do all good Works.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["99"]},"diffs":[],"page":null,"leaf":null},{"number":100,"question":"What are good Works?","answer":"Those only which are done by a true Faith, according to God’s Law, and are referred only to his Glory, and not those which are imagined by us as seeming to us to be right and good, or which are delivered and commanded by Men.","segments":[{"text":"Those only which are done by a","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"true Faith, according","proofs":["1 Samuel 15:22","Ephesians 2:10"],"refs":[{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"to God’s Law, and are","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"referred only to his Glory, and not those which are imagined by us as seeming to us to be right and good, or which","proofs":["Deuteronomy 11:32","Ezekiel 20:18–19","Isaiah 29:13","Matthew 15:9"],"refs":[{"printed":"Deuteronomy 11:32","osis":["Deut.11.32"]},{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"are delivered and commanded by Men.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["100"]},"diffs":[],"page":null,"leaf":null},{"number":101,"question":"Which is the Law of God?","answer":"The Decalogue, or ten Commandments.","segments":[{"text":"The Decalogue, or","proofs":["Exodus 20","Deuteronomy 5"],"refs":[{"printed":"Exodus 20","osis":["Exod.20"]},{"printed":"Deuteronomy 5","osis":["Deut.5"]}],"note":null},{"text":"ten Commandments.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["101"]},"diffs":[],"page":null,"leaf":null},{"number":102,"question":"How are these Commandments divided?","answer":"Into two Tables, whereof the former delivers in four Commandments, how we ought to behave our selves towards God: the latter delivers in six Commandments, what duties we owe unto our Neighbors.","segments":[{"text":"Into","proofs":["Exodus 34:28","Deuteronomy 4:13","Deuteronomy 10:3–4"],"refs":[{"printed":"Exodus 34:28","osis":["Exod.34.28"]},{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]},{"printed":"Deuteronomy 10:3–4","osis":["Deut.10.3-Deut.10.4"]}],"note":null},{"text":"two Tables, whereof the former delivers in four Commandments, how we ought to behave our selves towards God: the latter delivers in six Commandments, what duties we","proofs":["Matthew 22:37–39"],"refs":[{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]}],"note":null},{"text":"owe unto our Neighbors.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["102"]},"diffs":[],"page":null,"leaf":null},{"number":103,"question":"What is the Preface to the ten Commandments?","answer":"I am JEHOVAH, the Lord your God, which brought you out of the Land of Egypt, out of the House of Bondage.","segments":[{"text":"I am JEHOVAH, the Lord your God, which brought you out of the Land of Egypt, out of the House of Bondage.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["103"]},"diffs":[],"page":null,"leaf":null},{"number":104,"question":"What learn we from this Preface?","answer":"Three things: first he shows to whom the right of all Rule belongs, that is, to God himself. for I am (says he) JEHOVAH. Secondly, he says, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he says, which brought you out of the Land of Egypt; as if he should say, I am he who have manifested my self unto you and bestowed all those Blessings upon you, therefore you are bound to show Thankfulness and Obedience unto me.","segments":[{"text":"Three things: first he shows to whom the right of all Rule belongs, that is, to God himself. for I am (says he) JEHOVAH. Secondly, he says, he is the God of his People, that through the Promise of his Bountifulness he might allure them to obey him. Thirdly, he says, which brought you out of the Land of Egypt; as if he should say, I am he who have manifested my self unto you and bestowed all those Blessings upon you, therefore you are bound to show Thankfulness and Obedience unto me.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null}],"section":5,"relations":{"aoc1680":["104"]},"diffs":[],"page":null,"leaf":null},{"number":105,"question":"Do these things belong unto us?","answer":"They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance achieved by Christ.","segments":[{"text":"They do so, because they do figuratively comprehend and imply all the Deliverances of the Church; and further, also this was a Type of our wonderful Deliverance achieved by Christ.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["105"]},"diffs":[],"page":null,"leaf":null},{"number":106,"question":"What is the first Commandment?","answer":"You shall have no other Gods before me.","segments":[{"text":"You shall have no other Gods before me.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["106"]},"diffs":[],"page":null,"leaf":null},{"number":107,"question":"What does God require in the first Commandment?","answer":"That as dearly as I tender the Salvation of my own Soul, so earnestly should I shun and sly all Idolatry, Sorcery, Enchantments, Superstition, praying to Saints, or any other Creatures, and should rightly acknowledge the only and true God, trust in him alone, submit and subject my self unto him with all Humility, and Patience, look for all good things from him alone, and lastly with the entire Affection of my Heart love, reverence, and worship him, so that I am ready to renounce and forsake all Creatures rather than to commit the least thing that may be against his Will.","segments":[{"text":"That as dearly as I tender the Salvation of my own Soul, so earnestly should I shun and sly","proofs":["1 Corinthians 6:9–10","1 Corinthians 10:7,14"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"1 Corinthians 10:7,14","osis":["1Cor.10.7","1Cor.10.14"]}],"note":null},{"text":"all Idolatry, Sorcery,","proofs":["Leviticus 19:31","Deuteronomy 18:11"],"refs":[{"printed":"Leviticus 19:31","osis":["Lev.19.31"]},{"printed":"Deuteronomy 18:11","osis":["Deut.18.11"]}],"note":null},{"text":"Enchantments, Superstition, praying to Saints, or any","proofs":["Matthew 4:10","Revelation 19:10","Revelation 22:8–9"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Revelation 22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null},{"text":"other Creatures, and should","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"rightly acknowledge the only and true God,","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"trust in him","proofs":["Hebrews 10:36","Colossians 1:11","Romans 5:3–4","1 Corinthians 10:10","Philippians 2:14"],"refs":[{"printed":"Hebrews 10:36","osis":["Heb.10.36"]},{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Romans 5:3–4","osis":["Rom.5.3-Rom.5.4"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]},{"printed":"Philippians 2:14","osis":["Phil.2.14"]}],"note":null},{"text":"alone, submit and subject my self unto him with all","proofs":["1 Peter 5:5–6"],"refs":[{"printed":"1 Peter 5:5–6","osis":["1Pet.5.5-1Pet.5.6"]}],"note":null},{"text":"Humility, and","proofs":["Psalm 10:4","Isaiah 45:7","John 1:17"],"refs":[{"printed":"Psalm 10:4","osis":["Ps.10.4"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]},{"printed":"John 1:17","osis":["John.1.17"]}],"note":null},{"text":"Patience, look for all good things from him alone, and lastly with the entire Affection of my Heart","proofs":["Deuteronomy 6:5","Matthew 22:37"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"note":null},{"text":"love,","proofs":["Deuteronomy 6:2","Psalm 111:10"],"refs":[{"printed":"Deuteronomy 6:2","osis":["Deut.6.2"]},{"printed":"Psalm 111:10","osis":["Ps.111.10"]}],"note":null},{"text":"reverence, and","proofs":["Matthew 4:20"],"refs":[{"printed":"Matthew 4:20","osis":["Matt.4.20"]}],"note":null},{"text":"worship him, so that I am ready to renounce and forsake all Creatures rather","proofs":["Matthew 5:29","Matthew 10:37–38"],"refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]},{"printed":"Matthew 10:37–38","osis":["Matt.10.37-Matt.10.38"]}],"note":null},{"text":"than to commit the least thing that may be against his Will.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["107"]},"diffs":[],"page":null,"leaf":null},{"number":108,"question":"What is Idolatry?","answer":"It is in Place of that one God, or besides that one true God who has manifested himself in his Word and Works, to make or imagine, and account any other thing wherein you reposest your Hope and Confidence.","segments":[{"text":"It is in Place of that one God, or besides that one true God who has manifested himself in his Word and Works, to make or imagine, and account any other thing wherein you reposest","proofs":["Philippians 3:19","Ephesians 5:5","Galatians 4:8","Ephesians 2:12","1 John 2:23","John 5:23"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]},{"printed":"Ephesians 5:5","osis":["Eph.5.5"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"1 John 2:23","osis":["1John.2.23"]},{"printed":"John 5:23","osis":["John.5.23"]}],"note":null},{"text":"your Hope and Confidence.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["108"]},"diffs":[],"page":null,"leaf":null},{"number":109,"question":"What is the second Commandment?","answer":"You shall make to you no graven Image, nor the Likeness of any thing which is in Heaven above, or in the Earth beneath, nor in the Waters under the Earth: you shall not bow down to them, nor worship them, for I the Lord your God am a jealous God, and visit the sins of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and show Mercy to thousands of them which love me, and keep my Commandments.","segments":[{"text":"You shall make to you no graven Image, nor the Likeness of any thing which is in Heaven above, or in the Earth beneath, nor in the Waters under the Earth: you shall not bow down to them, nor worship them, for I the Lord your God am a jealous God, and visit the sins of the Fathers upon the Children, unto the third and fourth Generation of them that hate me, and show Mercy to thousands of them which love me, and keep my Commandments.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["109"]},"diffs":[],"page":null,"leaf":null},{"number":110,"question":"What does this second Commandment require?","answer":"That we should not express or represent God by any Image or shape and figure, or worship him any otherwise then he has commanded himself in his Word to be worshipped.","segments":[{"text":"That we should not","proofs":["Deuteronomy 4:15,&c","Isaiah 40:18,&c","Romans 1:23,&c","Acts 17:29"],"refs":[{"printed":"Deuteronomy 4:15,&c","osis":["Deut.4.15-Deut.4.49"]},{"printed":"Isaiah 40:18,&c","osis":["Isa.40.18-Isa.40.31"]},{"printed":"Romans 1:23,&c","osis":["Rom.1.23-Rom.1.32"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null},{"text":"express or represent God by any Image or shape and figure, or worship him any otherwise then he has commanded himself in","proofs":["1 Samuel 15:23","Deuteronomy 12:30,&c","Matthew 15:9"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]},{"printed":"Deuteronomy 12:30,&c","osis":["Deut.12.30-Deut.12.32"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"his Word to be worshipped.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["110"]},"diffs":[],"page":null,"leaf":null},{"number":111,"question":"May there then at all any Images or Resemblances of things be made?","answer":"God neither ought, nor can be represented by any means: and for the Creatures, although it be lawful to express them, yet God forbids notwithstanding their Images to be made or had, as thereby to worship or honor either them, or God by them:","segments":[{"text":"God neither ought, nor can be represented by any means: and for the Creatures, although it be lawful to express them, yet God forbids notwithstanding their Images to be made or had, as thereby to worship or honor either them, or God by them:","proofs":["Exodus 23:24","Exodus 34:13–14,17","Numbers 33:52","Deuteronomy 7:5","Deuteronomy 12:13","Deuteronomy 16:22","2 Kings 18:4"],"refs":[{"printed":"Exodus 23:24","osis":["Exod.23.24"]},{"printed":"Exodus 34:13–14,17","osis":["Exod.34.13-Exod.34.14","Exod.34.17"]},{"printed":"Numbers 33:52","osis":["Num.33.52"]},{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"Deuteronomy 12:13","osis":["Deut.12.13"]},{"printed":"Deuteronomy 16:22","osis":["Deut.16.22"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null}],"section":5,"relations":{"aoc1680":["111"]},"diffs":[],"page":null,"leaf":null},{"number":112,"question":"But may not Images be tolerated in Churches, which may serve for Books unto the common People?","answer":"No, for ’tis not seemly that we should be wiser then God, who will have his Church to be taught by the lively preaching of his Word, and not with dumb Images.","segments":[{"text":"No, for ’tis not seemly that we should be wiser then God, who will have his Church to","proofs":["2 Timothy 3:16–17","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"be taught by the lively preaching of his Word, and not with","proofs":["Jeremiah 10:8,&c","Habakkuk 2:18–19"],"refs":[{"printed":"Jeremiah 10:8,&c","osis":["Jer.10.8-Jer.10.25"]},{"printed":"Habakkuk 2:18–19","osis":["Hab.2.18-Hab.2.19"]}],"note":null},{"text":"dumb Images.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["112"]},"diffs":[],"page":null,"leaf":null},{"number":113,"question":"What is the third Commandment?","answer":"You shall not take the Name of the Lord your God in vain; for the Lord will not hold him guiltless that takes his Name in vain.","segments":[{"text":"You shall not take the Name of the Lord your God in vain; for the Lord will not hold him guiltless that takes his Name in vain.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["113"]},"diffs":[],"page":null,"leaf":null},{"number":114,"question":"What does God decree in the third Commandment?","answer":"That not only by cursing or forswearing, but also by rash swearing we should not use his Name despitefully, or unreverently, neither should by silence nor connivance be Partakers of these horrible Sins in others, but that we use the sacred and holy Name of God ever with great Devotion and Reverence, that he may be worshipped and honored by us with a true and steadfast Confession and Invocation of his Name; and lastly, in all our Words and Actions whatsoever.","segments":[{"text":"That not only by cursing","proofs":["Leviticus 24:11,&c","Leviticus 19:12"],"refs":[{"printed":"Leviticus 24:11,&c","osis":["Lev.24.11-Lev.24.23"]},{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"note":null},{"text":"or forswearing, but also by","proofs":["Matthew 5:37","James 5:12"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"rash swearing we should not use his Name despitefully, or unreverently, neither should by silence nor connivance be Partakers of these horrible Sins in others, but that","proofs":[],"refs":[],"note":null},{"text":"we use the sacred and holy Name of God ever with great Devotion","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"and Reverence, that he may be worshipped and honored by us with a true and","proofs":["Romans 2:24","1 Timothy 6:1","Colossians 3:16–17"],"refs":[{"printed":"Romans 2:24","osis":["Rom.2.24"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"Colossians 3:16–17","osis":["Col.3.16-Col.3.17"]}],"note":null},{"text":"steadfast Confession","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"and Invocation of his Name; and lastly, in all our Words and Actions whatsoever.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["114"]},"diffs":[],"page":null,"leaf":null},{"number":115,"question":"Is it then so grievous a Sin by swearing, or banning, to take the Name of God in vain, as that God is also angry with them who in as much as in them lies do not forbid or hinder it?","answer":"Surely most grievous: for neither is there any Sin greater, or more offending God, than the despiting of his sacred Name; wherefore also he would have this Sin to be punished with Death.","segments":[{"text":"Surely","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null},{"text":"most grievous: for neither is there any Sin greater, or more offending God, than the despiting of his sacred Name; wherefore also he would have this Sin to be punished with Death.","proofs":["Leviticus 24:15–16"],"refs":[{"printed":"Leviticus 24:15–16","osis":["Lev.24.15-Lev.24.16"]}],"note":null}],"section":5,"relations":{"aoc1680":["115"]},"diffs":[],"page":null,"leaf":null},{"number":116,"question":"May a Man swear religiously and lawfully, by the Name of God?","answer":"He may when as either the lawful Magistrate exacts it, or otherwise necessity requires it: by this means the Faith and Truth of any Man, or thing to be ratified and established, whereby both the Glory of God may be advanced, and the safety of others procured: for this kind of Swearing is ordained by God’s Word, and therefore was well used of the Fathers both in the old and new Testament.","segments":[{"text":"He may when as either the lawful Magistrate exacts it, or otherwise necessity requires it: by this means the Faith and Truth of any Man, or thing to be ratified and established, whereby both the Glory of God may be advanced, and the safety of others procured: for this kind of Swearing is","proofs":["Deuteronomy 6:13","Deuteronomy 10:20","Isaiah 48:1","Hebrews 6:16"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]},{"printed":"Isaiah 48:1","osis":["Isa.48.1"]},{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"ordained by God’s Word, and therefore was well","proofs":["Genesis 21:24","Genesis 31","Joshua 9:15,19","2 Samuel 3:35","1 Kings 1:29","Romans 1:9"],"refs":[{"printed":"Genesis 21:24","osis":["Gen.21.24"]},{"printed":"Genesis 31","osis":["Gen.31"]},{"printed":"Joshua 9:15,19","osis":["Josh.9.15","Josh.9.19"]},{"printed":"2 Samuel 3:35","osis":["2Sam.3.35"]},{"printed":"1 Kings 1:29","osis":["1Kgs.1.29"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"note":null},{"text":"used of the Fathers both in the old and new Testament.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["116"]},"diffs":[],"page":null,"leaf":null},{"number":117,"question":"Is it lawful to swear by Saints, or other Creatures?","answer":"No, for a lawful Oath is an Invocation of God, whereby we desire that he, as the only searcher of Hearts, bear Witness unto the Truth, and will punish the Swearer if he wittingly swear falsely: but this Honor agrees to no Creature.","segments":[{"text":"No, for a lawful Oath is an Invocation of God, whereby we desire that he, as the only searcher of Hearts, bear Witness unto the Truth, and will punish the Swearer if he","proofs":["2 Corinthians 1:23"],"refs":[{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"wittingly swear falsely: but this Honor","proofs":["Matthew 5:3–4,34–36","James 5:12"],"refs":[{"printed":"Matthew 5:3–4,34–36","osis":["Matt.5.3-Matt.5.4","Matt.5.34-Matt.5.36"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"agrees to no Creature.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["117"]},"diffs":[],"page":null,"leaf":null},{"number":118,"question":"What is the fourth Commandment?","answer":"Remember that you keep holy the Sabbath Day: six Days shall you labor, and do all that you have to do, but the seventh Day is the Sabbath of the Lord your God, in it you shall do no manner of Work, You, nor your Son, nor your Daughter, your Man-Servant, nor your Maid-Servant, nor your Cattle, nor the Stranger that is within your Gates: for in six Days the Lord made Heaven, and Earth, the Sea, and all that in them is, and rested the seventh day, and hallowed it.","segments":[{"text":"Remember that you keep holy the Sabbath Day: six Days shall you labor, and do all that you have to do, but the seventh Day is the Sabbath of the Lord your God, in it you shall do no manner of Work, You, nor your Son, nor your Daughter, your Man-Servant, nor your Maid-Servant, nor your Cattle, nor the Stranger that is within your Gates: for in six Days the Lord made Heaven, and Earth, the Sea, and all that in them is, and rested the seventh day, and hallowed it.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["118"]},"diffs":[],"page":null,"leaf":null},{"number":119,"question":"What are we taught by the fourth Commandment?","answer":"That one Day in seven be kept in the Worship of God, which under the old Testament was the last Day of the Week, but under the Gospel changed to the first Day of the Week, and this Lord’s Day to be spent in private and public Devotion, as hearing the Word diligently, practising the Gospel-Sacraments zealously, and doing Deeds of Charity conscionably, and resting from servile Works, cases of necessity excepted, this being the laudable Practice of the holy Apostles, who best knew the Mind of Christ as to the time of Worship; neither do we find in all the new Testament, that any Gospel Church in the Apostles times did set any other Day apart solemnly to worship God, save the first Day: and well might they so do, for if Israel, the natural Seed of Abraham, was to keep the seventh Day, to keep up the Remembrance of their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us from eternal Bondage?","segments":[{"text":"That one Day in seven be kept in the Worship of God, which under the old Testament was the last Day of the Week, but under the Gospel changed to the first Day of the Week, and this Lord’s Day to be spent in private and public Devotion, as hearing the Word diligently, practising the Gospel-Sacraments zealously, and doing Deeds of Charity conscionably, and resting from servile Works, cases of necessity excepted, this being the laudable Practice of the holy Apostles, who best knew the Mind of Christ as to the time of Worship; neither do we find in all the new Testament, that any Gospel Church in the Apostles times did set any other Day apart solemnly to worship God, save the first Day: and well might they so do, for if Israel, the natural Seed of Abraham, was to keep the seventh Day, to keep up the Remembrance of their Deliverance out of temporal Bondage, how much more are we bound to keep the first Day in Remembrance of Christ’s Deliverance of us from eternal Bondage?","proofs":["Psalm 40:9–10","Acts 2:42,46","1 Corinthians 14:19,29,31","Acts 20:7","1 Corinthians 11:33","1 Timothy 2:1–3,8–9","1 Corinthians 14:16","1 Corinthians 16:1–2","Isaiah 66:23","John 20:19–20","Revelation 1:10","Deuteronomy 5:15"],"refs":[{"printed":"Psalm 40:9–10","osis":["Ps.40.9-Ps.40.10"]},{"printed":"Acts 2:42,46","osis":["Acts.2.42","Acts.2.46"]},{"printed":"1 Corinthians 14:19,29,31","osis":["1Cor.14.19","1Cor.14.29","1Cor.14.31"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 11:33","osis":["1Cor.11.33"]},{"printed":"1 Timothy 2:1–3,8–9","osis":["1Tim.2.1-1Tim.2.3","1Tim.2.8-1Tim.2.9"]},{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]},{"printed":"John 20:19–20","osis":["John.20.19-John.20.20"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]},{"printed":"Deuteronomy 5:15","osis":["Deut.5.15"]}],"note":null}],"section":5,"relations":{"aoc1680":["119"]},"diffs":[],"page":null,"leaf":null},{"number":120,"question":"What is the fifth Commandment?","answer":"Honor your Father and Mother, that your days may be long in the Land which the Lord your God gives you.","segments":[{"text":"Honor your Father and Mother, that your days may be long in the Land which the Lord your God gives you.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["120"]},"diffs":[],"page":null,"leaf":null},{"number":121,"question":"What does God enjoin us in the fifth Commandment?","answer":"That we yield due honor, love, and faithfulness to our Parents, and so to all who bear Rule over us, and submit our selves with such obedience as is meet to their faithful Commandments and chastisements; and further also by that our patience we bear and suffer their manners, ever thinking with our selves that God will govern and guide us by their hand.","segments":[{"text":"That we yield due honor, love, and faithfulness to our Parents, and so to all who bear Rule over us, and","proofs":["Ephesians 6:1–2,5,&c","Colossians 3:20,22–24","Ephesians 5:22","Proverbs 1:8","Proverbs 4:1","Proverbs 15:20","Proverbs 20:20","Exodus 21:17","Romans 13:1"],"refs":[{"printed":"Ephesians 6:1–2,5,&c","osis":["Eph.6.1-Eph.6.2","Eph.6.5-Eph.6.24"]},{"printed":"Colossians 3:20,22–24","osis":["Col.3.20","Col.3.22-Col.3.24"]},{"printed":"Ephesians 5:22","osis":["Eph.5.22"]},{"printed":"Proverbs 1:8","osis":["Prov.1.8"]},{"printed":"Proverbs 4:1","osis":["Prov.4.1"]},{"printed":"Proverbs 15:20","osis":["Prov.15.20"]},{"printed":"Proverbs 20:20","osis":["Prov.20.20"]},{"printed":"Exodus 21:17","osis":["Exod.21.17"]},{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"submit our selves with such obedience as is meet to their faithful Commandments and chastisements; and further also by that our patience","proofs":["Proverbs 23:22","Genesis 9:25","1 Peter 2:18"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]},{"printed":"Genesis 9:25","osis":["Gen.9.25"]},{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"note":null},{"text":"we bear and suffer their manners, ever thinking with our selves that God","proofs":["Ephesians 6:4,9","Colossians 3:19,21","Romans 13:1","Matthew 22:21"],"refs":[{"printed":"Ephesians 6:4,9","osis":["Eph.6.4","Eph.6.9"]},{"printed":"Colossians 3:19,21","osis":["Col.3.19","Col.3.21"]},{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null},{"text":"will govern and guide us by their hand.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["121"]},"diffs":[],"page":null,"leaf":null},{"number":122,"question":"What is the sixth Commandment?","answer":"You shall do no Murder.","segments":[{"text":"You shall do no Murder.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["122"]},"diffs":[],"page":null,"leaf":null},{"number":123,"question":"What does God exact in the sixth Commandment?","answer":"That neither in thought nor in gesture, much less in deed, I reproach, or hate, or harm, or kill my Neighbor, either by my self, or by another, but cast away all desire of revenge; furthermore, that I hurt not my self, nor cast my self wittingly into any Danger. Wherefore also that Murder might not be committed, he has armed the Magistrate with the Sword.","segments":[{"text":"That neither in thought nor in gesture, much less in deed, I reproach, or hate, or harm, or","proofs":["Matthew 5:21–22","Genesis 9:6","Matthew 26:52"],"refs":[{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]},{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]}],"note":null},{"text":"kill my Neighbor, either by my self, or by another, but cast away","proofs":["Ephesians 4:26","Romans 12:19","Matthew 18:35"],"refs":[{"printed":"Ephesians 4:26","osis":["Eph.4.26"]},{"printed":"Romans 12:19","osis":["Rom.12.19"]},{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null},{"text":"all desire of revenge; furthermore, that I hurt not my self, nor cast my self","proofs":["Romans 13:14","Colossians 2:23","Matthew 4:7"],"refs":[{"printed":"Romans 13:14","osis":["Rom.13.14"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]},{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null},{"text":"wittingly into any Danger. Wherefore also that Murder might not be committed, he","proofs":["Genesis 9:6","Exodus 21:14","Matthew 26:52","Romans 13:4"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Exodus 21:14","osis":["Exod.21.14"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null},{"text":"has armed the Magistrate with the Sword.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["123"]},"diffs":[],"page":null,"leaf":null},{"number":124,"question":"But this Commandment seems to forbid Murder only?","answer":"But in forbidding Murder, God does further teach, that he hates the Root, to wit, Anger, Envy, Hatred, and Desire of Revenge, and does account them all for Murder.","segments":[{"text":"But in forbidding Murder, God does further teach, that he hates the Root, to wit,","proofs":["James 1:20","Galatians 5:20–21"],"refs":[{"printed":"James 1:20","osis":["Jas.1.20"]},{"printed":"Galatians 5:20–21","osis":["Gal.5.20-Gal.5.21"]}],"note":null},{"text":"Anger,","proofs":["Romans 1:29"],"refs":[{"printed":"Romans 1:29","osis":["Rom.1.29"]}],"note":null},{"text":"Envy,","proofs":["1 John 2:9,11"],"refs":[{"printed":"1 John 2:9,11","osis":["1John.2.9","1John.2.11"]}],"note":null},{"text":"Hatred, and Desire of Revenge, and","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null},{"text":"does account them all for Murder.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["124"]},"diffs":[],"page":null,"leaf":null},{"number":125,"question":"Is it enough then that we kill no Man, in such sort as has been said?","answer":"It is not enough; for when God condemns Anger, Envy, Hatred, he requires that we love our Neighbor as our selves and that we use Humanity, Lenity, Courtesy, Patience, and Mercy towards him, and turn away from him as much as we may whatsoever may be hurtful unto him; in a word, that we be so affected in Mind as that we stick not to do good also unto our Enemies.","segments":[{"text":"It is not enough; for when God condemns Anger, Envy, Hatred, he requires that","proofs":["Matthew 22:39","Matthew 7:12"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]},{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null},{"text":"we love our Neighbor as our selves and that we","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null},{"text":"use Humanity, Lenity,","proofs":["Ephesians 4:2","Galatians 6:1–2","Matthew 5:5","Romans 12:18","Matthew 5:7","Luke 6:36"],"refs":[{"printed":"Ephesians 4:2","osis":["Eph.4.2"]},{"printed":"Galatians 6:1–2","osis":["Gal.6.1-Gal.6.2"]},{"printed":"Matthew 5:5","osis":["Matt.5.5"]},{"printed":"Romans 12:18","osis":["Rom.12.18"]},{"printed":"Matthew 5:7","osis":["Matt.5.7"]},{"printed":"Luke 6:36","osis":["Luke.6.36"]}],"note":null},{"text":"Courtesy, Patience,","proofs":["Exodus 23:5"],"refs":[{"printed":"Exodus 23:5","osis":["Exod.23.5"]}],"note":null},{"text":"and Mercy towards him, and","proofs":["Matthew 5:45"],"refs":[{"printed":"Matthew 5:45","osis":["Matt.5.45"]}],"note":null},{"text":"turn away from him as much as we may whatsoever may be hurtful unto him; in a word, that we be so affected in Mind as that we","proofs":["Romans 12:20"],"refs":[{"printed":"Romans 12:20","osis":["Rom.12.20"]}],"note":null},{"text":"stick not to do good also unto our Enemies.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["125"]},"diffs":[],"page":null,"leaf":null},{"number":126,"question":"What is the seventh Commandment?","answer":"You shall not commit Adultery.","segments":[{"text":"You shall not commit Adultery.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["126"]},"diffs":[],"page":null,"leaf":null},{"number":127,"question":"What is the meaning of the seventh Commandment?","answer":"That God has in Execration all Turpitude and Filthiness, and therefore we also must utterly hate, and detest it, and contrary-wife, live temperately, modestly, and chastly, whether we live in holy Wedlock, or in single life.","segments":[{"text":"That God has","proofs":["Leviticus 18:27–28"],"refs":[{"printed":"Leviticus 18:27–28","osis":["Lev.18.27-Lev.18.28"]}],"note":null},{"text":"in Execration all Turpitude and Filthiness, and therefore we also","proofs":["Jude 22,23"],"refs":[{"printed":"Jude 22,23","osis":["Jude.1.22","Jude.1.23"]}],"note":null},{"text":"must utterly hate, and detest it, and contrary-wife, live temperately, modestly, and","proofs":["1 Thessalonians 4:3–4"],"refs":[{"printed":"1 Thessalonians 4:3–4","osis":["1Thess.4.3-1Thess.4.4"]}],"note":null},{"text":"chastly, whether we","proofs":["Hebrews 13:4","1 Corinthians 7:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Corinthians 7:4","osis":["1Cor.7.4"]}],"note":null},{"text":"live in holy Wedlock, or in single life.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["127"]},"diffs":[],"page":null,"leaf":null},{"number":128,"question":"Forbids God nothing else in this Commandment but actual Adultery, and such kinds of uncleanness?","answer":"Yea, for seeing both our Body and Soul are the Temples of the Holy Ghost, God will have us to possess both in Purity and Holiness, and therefore Deeds, Gestures, Words, Thoughts, filthy Lusts, and whatsoever entices a Man unto these, all these God wholly forbids.","segments":[{"text":"Yea, for seeing both our Body and Soul are the Temples of the Holy Ghost, God will have us to possess both in Purity and Holiness, and therefore Deeds,","proofs":["Ephesians 5:31","1 Corinthians 6:18,20"],"refs":[{"printed":"Ephesians 5:31","osis":["Eph.5.31"]},{"printed":"1 Corinthians 6:18,20","osis":["1Cor.6.18","1Cor.6.20"]}],"note":null},{"text":"Gestures, Words,","proofs":["Matthew 5:27–28"],"refs":[{"printed":"Matthew 5:27–28","osis":["Matt.5.27-Matt.5.28"]}],"note":null},{"text":"Thoughts, filthy Lusts, and whatsoever entices a Man unto these, all these God","proofs":["Ephesians 5:18","Job 31:1","Psalm 39:1"],"refs":[{"printed":"Ephesians 5:18","osis":["Eph.5.18"]},{"printed":"Job 31:1","osis":["Job.31.1"]},{"printed":"Psalm 39:1","osis":["Ps.39.1"]}],"note":null},{"text":"wholly forbids.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["128"]},"diffs":[],"page":null,"leaf":null},{"number":129,"question":"What is the eighth Commandment?","answer":"You shall not steal.","segments":[{"text":"You shall not steal.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["129"]},"diffs":[],"page":null,"leaf":null},{"number":130,"question":"What does God forbid in the eighth Commandment?","answer":"Not only those Thefts and Robberies, which the Magistrate punishes, but by the name of Theft he comprehends whatsoever Evil, Crafts, Fetches, and Devices, whereby we seek after other Mens Goods, and endeavor with force, or with some show of Right, to convey them over unto our selves; of which sort are false Weights, false Ells uneven Measures, deceitful Merchandise, counterfeit Coin, Usury, or any other way or means of furthering our Estate, which God has forbidden: to these we may add all Covetousness, and the manifold were and abusing of Gods Gifts.","segments":[{"text":"Not only those","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"Thefts and","proofs":["1 Corinthians 5:10"],"refs":[{"printed":"1 Corinthians 5:10","osis":["1Cor.5.10"]}],"note":null},{"text":"Robberies, which the Magistrate punishes, but by the name of Theft he comprehends whatsoever Evil, Crafts, Fetches, and Devices, whereby we seek after other Mens Goods, and endeavor with force, or with some show of Right, to","proofs":["Luke 3:14","1 Thessalonians 4:6"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]},{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"convey them over unto our selves; of which sort are","proofs":["Proverbs 11:1","Proverbs 16:11"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]},{"printed":"Proverbs 16:11","osis":["Prov.16.11"]}],"note":null},{"text":"false Weights, false Ells","proofs":["Ezekiel 45:9,&c","Deuteronomy 25:13,&c"],"refs":[{"printed":"Ezekiel 45:9,&c","osis":["Ezek.45.9-Ezek.45.25"]},{"printed":"Deuteronomy 25:13,&c","osis":["Deut.25.13-Deut.25.19"]}],"note":null},{"text":"uneven Measures, deceitful Merchandise, counterfeit Coin,","proofs":["Psalm 15:5","Luke 6:35"],"refs":[{"printed":"Psalm 15:5","osis":["Ps.15.5"]},{"printed":"Luke 6:35","osis":["Luke.6.35"]}],"note":null},{"text":"Usury, or any other way or means of furthering our Estate, which God has forbidden: to these we may add all","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"Covetousness, and the manifold were and","proofs":["Proverbs 5:15"],"refs":[{"printed":"Proverbs 5:15","osis":["Prov.5.15"]}],"note":null},{"text":"abusing of Gods Gifts.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["130"]},"diffs":[],"page":null,"leaf":null},{"number":131,"question":"What are those things which God here commands?","answer":"That to my Power, I help and further the Commodities and Profit of my Neighbor, and that I so deal with him as I would desire to be dealt with my self, and that I do my own Work plainly and faithfully, that I may thereby help others who are distressed with any need or Calamity.","segments":[{"text":"That to my Power, I help and further the Commodities and Profit of my Neighbor, and that I so deal with him as I would desire to be dealt with my self, and that I do my own Work plainly and faithfully, that I may thereby help others who are distressed with any need or Calamity.","proofs":["Matthew 7:12","Ephesians 4:28"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"section":5,"relations":{"aoc1680":["131"]},"diffs":[],"page":null,"leaf":null},{"number":132,"question":"What is the ninth Commandment?","answer":"You shall not bear false Witness against your Neighbor.","segments":[{"text":"You shall not bear false Witness against your Neighbor.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["132"]},"diffs":[],"page":null,"leaf":null},{"number":133,"question":"What does the ninth Commandment exact?","answer":"That I bear no false Witness against any Man, neither falsify any Man’s words, neither backbite nor reproach any Man, nor condemn any rashly, or unheard, but avoid, and shun with all carefulness all kind of Lies, and Deceits, as the proper Works of the Devil, except I mean to stir up against me the most grievous Wrath of God; and that in Judgments and other Affairs, I follow the Truth, and freely and constantly profess the matter as it indeed is, and moreover defend and increase as much as in me lies, the good Name and Estimation of others.","segments":[{"text":"That I bear no","proofs":["Proverbs 19:5,9","Proverbs 21:28","Psalm 15:3"],"refs":[{"printed":"Proverbs 19:5,9","osis":["Prov.19.5","Prov.19.9"]},{"printed":"Proverbs 21:28","osis":["Prov.21.28"]},{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"false Witness against any Man,","proofs":[],"refs":[],"note":null},{"text":"neither falsify any Man’s words, neither backbite","proofs":["Romans 1:29–30"],"refs":[{"printed":"Romans 1:29–30","osis":["Rom.1.29-Rom.1.30"]}],"note":null},{"text":"nor reproach any Man, nor","proofs":["Matthew 7:1,&c","Luke 6:37"],"refs":[{"printed":"Matthew 7:1,&c","osis":["Matt.7.1-Matt.7.29"]},{"printed":"Luke 6:37","osis":["Luke.6.37"]}],"note":null},{"text":"condemn any rashly, or unheard, but avoid, and","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"shun with all carefulness all kind of Lies, and Deceits, as the proper Works of the Devil, except I mean to stir","proofs":["Proverbs 12:22","Proverbs 13:5"],"refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]},{"printed":"Proverbs 13:5","osis":["Prov.13.5"]}],"note":null},{"text":"up against me the most grievous Wrath of God; and that in Judgments and other Affairs, I follow the Truth, and freely and constantly","proofs":["Ephesians 4:24–25"],"refs":[{"printed":"Ephesians 4:24–25","osis":["Eph.4.24-Eph.4.25"]}],"note":null},{"text":"profess the matter as it indeed is, and moreover defend and increase as much as in me lies, the good Name and Estimation of others.","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null}],"section":5,"relations":{"aoc1680":["133"]},"diffs":[],"page":null,"leaf":null},{"number":134,"question":"What is the tenth Commandment?","answer":"You shall not covet your Neighbors House, nor his Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.","segments":[{"text":"You shall not covet your Neighbors House, nor his Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.","proofs":["Exodus 20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":5,"relations":{"aoc1680":["134"]},"diffs":[],"page":null,"leaf":null},{"number":135,"question":"What does the tenth Commandment forbid?","answer":"That our Hearts be not at any time moved by the least Desire or Cogitation against any Commandment of God, but that continually and from our Heart we detest all Sin, and contrarily delight in all Righteousness.","segments":[{"text":"That our Hearts be not at any time moved by the least Desire or Cogitation against any Commandment of God, but","proofs":["Romans 7:7,&c"],"refs":[{"printed":"Romans 7:7,&c","osis":["Rom.7.7-Rom.7.25"]}],"note":null},{"text":"that continually and from our Heart we detest all Sin, and contrarily delight in all Righteousness.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["135"]},"diffs":[],"page":null,"leaf":null},{"number":136,"question":"But can they who are converted to God, perfectly observe, and keep these Commandments?","answer":"No, but even the holiest Men as long they live, have only small Beginnings of this Obedience, yet so that they begin with an unfeigned and earnest desire and endeavor to live not according to some only, but according to all the Commandments of God.","segments":[{"text":"No, but even the holiest Men as long they live, have only small Beginnings of","proofs":["Romans 7:14–15","Ecclesiastes 7:22"],"refs":[{"printed":"Romans 7:14–15","osis":["Rom.7.14-Rom.7.15"]},{"printed":"Ecclesiastes 7:22","osis":["Eccl.7.22"]}],"note":null},{"text":"this Obedience, yet so that they","proofs":["Romans 7:22","James 2:10"],"refs":[{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"James 2:10","osis":["Jas.2.10"]}],"note":null},{"text":"begin with an unfeigned and earnest desire and endeavor to live not according to some only, but according to all the Commandments of God.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["136"]},"diffs":[],"page":null,"leaf":null},{"number":137,"question":"Why will God then have his Law to be so exactly and severely preached seeing there is no Man in this life able to keep it?","answer":"First, That all our life time we more & more acknowledge the great proneness of our Nature to Sin, and so much the more greedily desire remission of Sins, and Righteousness in Christ. Secondly, That we be doing of this always, and always thinking of it, and so implore and crave of the Father the Grace of his Holy Spirit, whereby we may daily more and more be renewed to the Image and likeness of God, until at length after we are departed out of this life we may joyfully attain unto that Perfection which is promised unto us.","segments":[{"text":"First, That all our life time we more & more","proofs":["1 John 1:9","Psalm 22:5"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]},{"printed":"Psalm 22:5","osis":["Ps.22.5"]}],"note":null},{"text":"acknowledge the great proneness of our Nature to Sin, and so much the more","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"greedily desire remission of Sins, and Righteousness in Christ. Secondly, That we be doing of this always, and always thinking of it, and so implore and crave of the Father the","proofs":["1 Corinthians 9:24,&c","Philippians 3:12–14"],"refs":[{"printed":"1 Corinthians 9:24,&c","osis":["1Cor.9.24-1Cor.9.27"]},{"printed":"Philippians 3:12–14","osis":["Phil.3.12-Phil.3.14"]}],"note":null},{"text":"Grace of his Holy Spirit, whereby we may daily more and more be renewed to the Image and likeness of God, until at length after we are departed out of this life we may joyfully attain unto that Perfection which is promised unto us.","proofs":[],"refs":[],"note":null}],"section":5,"relations":{"aoc1680":["137"]},"diffs":[],"page":null,"leaf":null},{"number":138,"question":"Wherefore is Prayer necessary for Christians?","answer":"Because it is the chief part of that thankfulness which God requires of us, and also because God gives them only his Grace and Holy Spirit, who with unfeigned groanings beg them continually of him and yield him thanks for them.","segments":[{"text":"Because it is the chief part of that thankfulness which God requires of us, and also because God gives them only his Grace and Holy Spirit, who with unfeigned groanings beg them continually of him and yield him thanks for them.","proofs":["Matthew 7:7–8","Luke 11:9,13","Matthew 13:12","Psalm 50:15"],"refs":[{"printed":"Matthew 7:7–8","osis":["Matt.7.7-Matt.7.8"]},{"printed":"Luke 11:9,13","osis":["Luke.11.9","Luke.11.13"]},{"printed":"Matthew 13:12","osis":["Matt.13.12"]},{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null}],"section":6,"relations":{"aoc1680":["138"]},"diffs":[],"page":null,"leaf":null},{"number":139,"question":"What is required unto that Prayer which shall please God, and be heard of him?","answer":"That we ask of the only true God, who has manifested himself in his Word, all things which he has commanded to be asked of him with a true affection and desire of our Heart, and through an inward feeling of our need and misery cast our selves down prostrate in the presence of his Divine Majesty, and build our selves on this sure foundation, that we though unworthy, yet for Christ’s sake are certainly heard of God, even as he has promised us in his Word.","segments":[{"text":"That we ask of the only true God, who has","proofs":["John 4:22,&c"],"refs":[{"printed":"John 4:22,&c","osis":["John.4.22-John.4.54"]}],"note":null},{"text":"manifested himself in his Word, all things which he has commanded to be","proofs":["Romans 8:26","1 John 5:14"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]},{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"asked of him with a true affection and desire of our Heart, and through an inward","proofs":["John 4:23–24","Psalm 145:18"],"refs":[{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]},{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"feeling of our need and","proofs":[],"refs":[],"note":null},{"text":"misery cast our selves down prostrate in the presence of his Divine Majesty, and","proofs":["Psalm 2:11","Psalm 34:19","Isaiah 66:2"],"refs":[{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"Psalm 34:19","osis":["Ps.34.19"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"build our selves on this sure foundation, that we though unworthy, yet for Christ’s sake are","proofs":["Romans 10:14","Romans 8:15–16","James 1:6,&c"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]},{"printed":"James 1:6,&c","osis":["Jas.1.6-Jas.1.27"]}],"note":null},{"text":"certainly heard of God, even as he has","proofs":["John 14:13","John 15:16","John 16:23","Daniel 9:17–19","Psalm 7:7–8","Psalm 143:1"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"John 15:16","osis":["John.15.16"]},{"printed":"John 16:23","osis":["John.16.23"]},{"printed":"Daniel 9:17–19","osis":["Dan.9.17-Dan.9.19"]},{"printed":"Psalm 7:7–8","osis":["Ps.7.7-Ps.7.8"]},{"printed":"Psalm 143:1","osis":["Ps.143.1"]}],"note":null},{"text":"promised us in his Word.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["139"]},"diffs":[],"page":null,"leaf":null},{"number":140,"question":"What are those things which he commands us to ask of him?","answer":"All things necessary both for Soul and Body, which our Lord Jesus Christ has comprised in that Prayer, which himself has taught us.","segments":[{"text":"All things","proofs":["Matthew 6:13","James 1:17"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"necessary both for Soul and Body, which our Lord Jesus Christ has comprised in that Prayer, which himself has taught us.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["140"]},"diffs":[],"page":null,"leaf":null},{"number":141,"question":"What Prayer is that?","answer":"Our Father which are in Heaven, hallowed be your Name. Your Kingdom come. Your Will be done on Earth, as it is in Heaven. Give us this Day our daily Bread: And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into Temptation, but deliver us from Evil: for your is the Kingdom, the Power, and the Glory, for ever and ever, Amen.","segments":[{"text":"Our Father which are in Heaven, hallowed be your Name. Your Kingdom come. Your Will be done on Earth, as it is in Heaven. Give us this Day our daily Bread: And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into Temptation, but deliver us from Evil: for your is the Kingdom, the Power, and the Glory, for ever and ever, Amen.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["141"]},"diffs":[],"page":null,"leaf":null},{"number":142,"question":"Are Christians tied to this very Form of Prayer?","answer":"We are not; our Lord here delivers to his Church a brief Sum of those things which we are to ask of God, but yet Christ will have us also to descend unto specials, and to ask particular Benefits: for this Form prescribed is nothing else but a Set or Course of certain Heads or Generals, whereunto all Benefits both corporal and spiritual may be referred; but yet all particulars of Prayer must agree & correspond with this general Form, although we are not tied to this Form, as appears from James 1:5 where the Apostle exhorts the Saints, if any did lack Wisdom, they should ask of God, which gives to all liberally, but these as touching the Words, are not in the Form of Prayer particularly expressed, though they are included. Besides, we have Examples of Prayer both in the old and new Testament, which are not the very Form here expressed, albeit, all they asked was comprehended in this Prayer, wherefore the Form of Prayer delivered unto us by Christ, is wholly a thing indifferent.","segments":[{"text":"We are not; our Lord here delivers to his Church a brief Sum of those things which we are to ask of God, but yet Christ will have us also to descend unto specials, and to ask particular Benefits: for this Form prescribed is nothing else but a Set or Course of certain Heads or Generals, whereunto all Benefits both corporal and spiritual may be referred; but yet all particulars of Prayer must agree & correspond with this general Form, although we are not tied to this Form, as appears from James 1:5 where the Apostle exhorts the Saints, if any did lack Wisdom, they should ask of God, which gives to all liberally, but these as touching the Words, are not in the Form of Prayer particularly expressed, though they are included. Besides, we have Examples of Prayer both in the old and new Testament, which are not the very Form here expressed, albeit, all they asked was comprehended in this Prayer, wherefore the Form of Prayer delivered unto us by Christ, is wholly a thing indifferent.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["142"]},"diffs":[],"page":null,"leaf":null},{"number":143,"question":"Why does Christ teach us to call God our Father?","answer":"That presently in the very Entrance and Beginning of the Prayer, he might stir up in us such a Reverence, and Confidence of God as is meet for the Sons of God, which must be the ground and foundation of our Prayer, to wit, that God through Christ is made our Father, and will much less deny us these things which we ask of him with a true Faith, than our earthly Parents deny unto us earthly things.","segments":[{"text":"That presently in the very Entrance and Beginning of the Prayer, he might stir up in us such a Reverence, and Confidence of God as is meet for the Sons of God, which must be the ground and foundation of our Prayer, to wit, that God through Christ is made our","proofs":["Matthew 7:9–10","Luke 11:11"],"refs":[{"printed":"Matthew 7:9–10","osis":["Matt.7.9-Matt.7.10"]},{"printed":"Luke 11:11","osis":["Luke.11.11"]}],"note":null},{"text":"Father, and will much less deny us these things which we ask of him with a true Faith, than our earthly Parents deny unto us earthly things.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["143"]},"diffs":[],"page":null,"leaf":null},{"number":144,"question":"Why is that added, which are in Heaven?","answer":"That we conceive not basely nor terrenely of God’s Heavenly Majesty, and also that we look for, and expect from his Omnipotency whatsoever things are necessary for our Soul and Body.","segments":[{"text":"That we","proofs":["Jeremiah 23:24","Acts 17:24–25,27"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Acts 17:24–25,27","osis":["Acts.17.24-Acts.17.25","Acts.17.27"]}],"note":null},{"text":"conceive not basely nor terrenely of God’s Heavenly Majesty, and also that we","proofs":["Romans 10:12"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"note":null},{"text":"look for, and expect from his Omnipotency whatsoever things are necessary for our Soul and Body.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["144"]},"diffs":[],"page":null,"leaf":null},{"number":145,"question":"What is the first Petition?","answer":"Hallowed be your Name; that is, grant us, first to know you right, and worship, praise, and magnify your Almightiness, Goodness, Justice, Mercy and Truth, shining in all your Works; and further also to direct our whole Life, Thoughts, Words, and Works to this end, that your most Holy Name be not reproach’d by us, but rather be renowned with Honor, and Praises.","segments":[{"text":"Hallowed be your Name; that is, grant us, first to","proofs":["John 17:3","Jeremiah 9:23–24","Jeremiah 31:33–34","Matthew 16:17","James 1:5","Psalm 119:105"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]},{"printed":"Jeremiah 31:33–34","osis":["Jer.31.33-Jer.31.34"]},{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"James 1:5","osis":["Jas.1.5"]},{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null},{"text":"know you right, and worship, praise,","proofs":["Psalm 119:137–138","Luke 1:45–46,&c","Luke 1:68,&c","Psalm 145:8–9,17","Exodus 34:5–7","Psalm 143:1–2,5,10–12","Jeremiah 31:3","Jeremiah 32:18–19,40–41","Jeremiah 33:11,20","Matthew 19:17","Romans 3:3–4","Romans 11:22–23","2 Timothy 2:19"],"refs":[{"printed":"Psalm 119:137–138","osis":["Ps.119.137-Ps.119.138"]},{"printed":"Luke 1:45–46,&c","osis":["Luke.1.45-Luke.1.80"]},{"printed":"Luke 1:68,&c","osis":["Luke.1.68-Luke.1.80"]},{"printed":"Psalm 145:8–9,17","osis":["Ps.145.8-Ps.145.9","Ps.145.17"]},{"printed":"Exodus 34:5–7","osis":["Exod.34.5-Exod.34.7"]},{"printed":"Psalm 143:1–2,5,10–12","osis":["Ps.143.1-Ps.143.2","Ps.143.5","Ps.143.10-Ps.143.12"]},{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]},{"printed":"Jeremiah 32:18–19,40–41","osis":["Jer.32.18-Jer.32.19","Jer.32.40-Jer.32.41"]},{"printed":"Jeremiah 33:11,20","osis":["Jer.33.11","Jer.33.20"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]},{"printed":"Romans 3:3–4","osis":["Rom.3.3-Rom.3.4"]},{"printed":"Romans 11:22–23","osis":["Rom.11.22-Rom.11.23"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"and magnify your Almightiness, Goodness, Justice, Mercy and Truth, shining in all your Works; and further also to direct our whole Life, Thoughts, Words, and Works to this end, that your most Holy Name be not reproach’d by us, but rather be","proofs":["Psalm 115:1","Psalm 71:8"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Psalm 71:8","osis":["Ps.71.8"]}],"note":null},{"text":"renowned with Honor, and Praises.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["145"]},"diffs":[],"page":null,"leaf":null},{"number":146,"question":"What is the second Petition?","answer":"Your Kingdom come; that is, rule for us so by your Word and Spirit, that we may humble and Submit our selves more and more unto you. Also preserve and increase your Church, destroy the Works of the Devil, and all Power that lifts up it self against your Majesty; make all those Councils frustrate, and void, which are taken against your Word, until at length you reign fully and perfectly, when you shall be all in all.","segments":[{"text":"Your Kingdom come; that is, rule for us so by your Word and Spirit, that we may","proofs":["Matthew 6:33","Psalm 119:5","Psalm 143:10"],"refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]},{"printed":"Psalm 119:5","osis":["Ps.119.5"]},{"printed":"Psalm 143:10","osis":["Ps.143.10"]}],"note":null},{"text":"humble and Submit our selves more and more unto you. Also preserve and increase your","proofs":["Psalm 122:6–7","Psalm 51:18","1 John 3:8","Romans 16:20"],"refs":[{"printed":"Psalm 122:6–7","osis":["Ps.122.6-Ps.122.7"]},{"printed":"Psalm 51:18","osis":["Ps.51.18"]},{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null},{"text":"Church, destroy the Works of the Devil, and all Power that lifts up it self against your Majesty; make all those Councils frustrate, and void, which are","proofs":["Revelation 22:17,20","Romans 8:22–23"],"refs":[{"printed":"Revelation 22:17,20","osis":["Rev.22.17","Rev.22.20"]},{"printed":"Romans 8:22–23","osis":["Rom.8.22-Rom.8.23"]}],"note":null},{"text":"taken against your Word, until at length you reign fully and perfectly, when you shall be all","proofs":["1 Corinthians 15:28"],"refs":[{"printed":"1 Corinthians 15:28","osis":["1Cor.15.28"]}],"note":null},{"text":"in all.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["146"]},"diffs":[],"page":null,"leaf":null},{"number":147,"question":"What is the third Petition?","answer":"Your Will be done in Earth, as it is in Heaven. That is, grant that we, and all Men, renouncing and forsaking our own Will, may readily, and without any grudging, obey your Will, which is only holy; and that so every one of us may faithfully perform that Duty and Charge which you have committed unto us, even as the blessed Angels do in Heaven.","segments":[{"text":"Your Will be done in Earth, as it is in Heaven. That is, grant that we, and all Men, renouncing","proofs":["Matthew 16:24","Titus 2:12"],"refs":[{"printed":"Matthew 16:24","osis":["Matt.16.24"]},{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null},{"text":"and forsaking our own Will, may readily, and without any","proofs":["Luke 22:42"],"refs":[{"printed":"Luke 22:42","osis":["Luke.22.42"]}],"note":null},{"text":"grudging, obey your Will, which is only holy; and that so every one of us may","proofs":["1 Corinthians 7:24"],"refs":[{"printed":"1 Corinthians 7:24","osis":["1Cor.7.24"]}],"note":null},{"text":"faithfully perform that Duty and Charge which you have committed unto us, even as the blessed Angels do","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null},{"text":"in Heaven.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["147"]},"diffs":[],"page":null,"leaf":null},{"number":148,"question":"What is the fourth Petition?","answer":"Give us this Day our daily bread; that is, give unto us all things which are needful for this Life, that by them we may acknowledge and confess you to be the only Fountain from whence all good things flow; and all our Care and Industry, and even your own Gifts to be unfortunate and noisome unto us except you bless them; wherefore grant that turning our Trust away from all Creatures, we place and repose it in you alone.","segments":[{"text":"Give us this Day our daily bread; that is, give unto us all things which","proofs":["Psalm 145:15–16","Psalm 10:4","Matthew 6:25,&c"],"refs":[{"printed":"Psalm 145:15–16","osis":["Ps.145.15-Ps.145.16"]},{"printed":"Psalm 10:4","osis":["Ps.10.4"]},{"printed":"Matthew 6:25,&c","osis":["Matt.6.25-Matt.6.34"]}],"note":null},{"text":"are needful for this Life, that by them we may acknowledge and confess you to be the only Fountain from whence all good things","proofs":["Acts 17:27–28","Acts 14:16–17"],"refs":[{"printed":"Acts 17:27–28","osis":["Acts.17.27-Acts.17.28"]},{"printed":"Acts 14:16–17","osis":["Acts.14.16-Acts.14.17"]}],"note":null},{"text":"flow; and all our Care and Industry, and even your own Gifts to be unfortunate","proofs":["1 Corinthians 15:58","Deuteronomy 8:3","Psalm 27:13"],"refs":[{"printed":"1 Corinthians 15:58","osis":["1Cor.15.58"]},{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]},{"printed":"Psalm 27:13","osis":["Ps.27.13"]}],"note":null},{"text":"and noisome unto us except you bless them; wherefore grant that turning our Trust away from all Creatures, we","proofs":["Psalm 62:11"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]}],"note":null},{"text":"place and repose it in you alone.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["148"]},"diffs":[],"page":null,"leaf":null},{"number":149,"question":"What is the fifth Petition?","answer":"Forgive us our Trespasses, as we forgive them that trespass against us. That is, even for the Blood of Christ do not impute unto us most miserable and wretched sinners all our Offences, neither that Corruption which still cleaves unto us, even as we also feel this Testimony of your Grace in our Hearts, that we steadfastly purpose unfeignedly from our Hearts, to pardon and forgive all those who have offended us.","segments":[{"text":"Forgive us our Trespasses, as we forgive them that trespass against us. That is, even for the Blood of Christ do not","proofs":["Psalm 51:1","Psalm 143:2"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]},{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null},{"text":"impute unto us most miserable and wretched sinners all our Offences, neither that Corruption which still cleaves unto us, even as we also feel this Testimony of your Grace in our Hearts, that we steadfastly purpose unfeignedly from","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":null},{"text":"our Hearts, to pardon and forgive all those who have offended us.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["149"]},"diffs":[],"page":null,"leaf":null},{"number":150,"question":"What is the sixth Petition?","answer":"Lead us not into Temptation, but deliver us from Evil. That is, because we our selves, are so feeble and weak by Nature, that we cannot stand so much as one Moment or Instant, and our most deadly Enemies Satan, the World, and our own Flesh do incessantly oppugn and assault us, uphold you us, and establish and strengthen us by the might of your Spirit, that we may not in this spiritual Combat yield as vanquished, but may so long stoutly withstand them, until at length we get the full and perfect victory.","segments":[{"text":"Lead us not into Temptation, but deliver us from Evil. That is, because we our selves, are so feeble and weak by Nature, that","proofs":["John 15:5","Psalm 103:14"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Psalm 103:14","osis":["Ps.103.14"]}],"note":null},{"text":"we cannot stand so much as one Moment or Instant, and our most deadly Enemies","proofs":["1 Peter 5:8","Ephesians 6:12"],"refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]},{"printed":"Ephesians 6:12","osis":["Eph.6.12"]}],"note":null},{"text":"Satan, the","proofs":["John 15:19"],"refs":[{"printed":"John 15:19","osis":["John.15.19"]}],"note":null},{"text":"World, and our own","proofs":["Romans 7:23","Galatians 5:17"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"Flesh do incessantly oppugn and assault us, uphold you us, and establish and strengthen us by the might of your Spirit, that we may not in this spiritual","proofs":["Matthew 26:41","Mark 13:33"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Mark 13:33","osis":["Mark.13.33"]}],"note":null},{"text":"Combat yield as vanquished, but may so long stoutly withstand them, until at length","proofs":["1 Thessalonians 3:13","1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"we get the full and perfect victory.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["150"]},"diffs":[],"page":null,"leaf":null},{"number":151,"question":"How concludest you this Prayer?","answer":"For your is the Kingdom, the Power, and the Glory for ever. That is, we ask and crave all these things of you, because seeing both you are our King, and are Almighty, you are both willing and able to give them all unto us; and these things we therefore ask, that out of them, not unto us, but unto your holy Name all Glory may redound.","segments":[{"text":"For your is the Kingdom, the Power, and the Glory for ever. That is, we ask and crave all these things of you, because seeing both you are our King, and are Almighty, you are both willing and able","proofs":["Romans 10:11–12","2 Peter 2:9"],"refs":[{"printed":"Romans 10:11–12","osis":["Rom.10.11-Rom.10.12"]},{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"note":null},{"text":"to give them all unto us; and these things we therefore ask, that out of them, not unto us, but unto your holy Name all Glory","proofs":["Psalm 115:1","Jeremiah 33:8–9"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Jeremiah 33:8–9","osis":["Jer.33.8-Jer.33.9"]}],"note":null},{"text":"may redound.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["151"]},"diffs":[],"page":null,"leaf":null},{"number":152,"question":"What means this Particle, Amen?","answer":"That the thing is sure, and out of doubt: for my Prayer is much more certainly heard of God, than I feel in my Heart that I unfeignedly desire the same.","segments":[{"text":"That the thing is sure, and out of doubt: for my Prayer is much more certainly heard of God, than I feel in my Heart that I unfeignedly","proofs":["2 Corinthians 1:20","2 Timothy 2:13"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]},{"printed":"2 Timothy 2:13","osis":["2Tim.2.13"]}],"note":null},{"text":"desire the same.","proofs":[],"refs":[],"note":null}],"section":6,"relations":{"aoc1680":["152"]},"diffs":[],"page":null,"leaf":null}],"expositions":[],"prose":[{"name":"appendix_singing","title":"An Appendix concerning the Ordinance of Singing","text":"My dearly Beloved, whether Churches in general, or Christians in particular, wherever this *Appendix* may come: Forasmuch as Singing is generally owned to be a Gospel-Ordinance; but the great doubt is with many, what ought to be the matter of the Song; and what manner and mode we ought to sing in? also knowing, that it is heartily desired by many Officers, and other particular Members of some Churches of Christ, that they could agree together to perform this Ordinance of God, especially at the Lord’s Table, & Supper of the Lord, as Christ himself, and his Apostles, did; and that the Churches may come to the practice of this Ordinance, which for many years has been lost in many Churches, (as the Feast of Tabernacles was for a long time) I mean, Singing after the Lord’s Supper: This is my great design to them that do not practice it, although it is very clear that this Ordinance was practised at other times by the Church in general, and Saints in particular, which I hope all Churches will further practice, as God shall enlighten them into it upon their diligent search.\n\nThat Singing vocally and audibly, has been and still is God’s Ordinance, is proved:\n\nI. From the Command of God, in *Eph.* 5. 19. *Speaking to your selves in Psalms, Hymns, and Spiritual Songs; singing, and making Melody in your Hearts to the Lord.* Col. 3.16. *Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with Grace in your Hearts to the Lord.*\n\nThat the Apostle presetteth this as an Ordinance, is clear:\n\n1. Because he speaks to the whole Church, and as a public Duty, not appropriated to any Office, but as a Command universally on all.\n\n2. The Apostle distinguisheth this Ordinance from that of preaching, or teaching doctrinally, which belongs to the Officers, or occasionally, to a gifted Brother: For he does not say, as in other places, *Teach and admonish*; but gives us the modification of this Admonition, in Psalms, and Hymns, and spiritual Songs.\n\n*Arg.* II. As praising God is a Moral Duty, so Singing is often link’d with that Moral Duty, which is universally obliging and perpetually binding, namely, Prayer: *Jam. 5. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms.* That this Duty may particularly be done, this proves; that it must be generally done, the former proveth. So *Acts* 16. 25. *Paul* and *Silas* join them together; they *hymned God,* or *celebrated his Praises with an Hymn,* or, as *Beza* says, *with singing*; and *Justin Martyr* tells us, *In hymning they sang, and sent up Praises to God.* See also *Psal.* 95. 1, 2, 6.\n\nPrayer, we all grant, is a Moral Duty, and is always obliging. We ought to acknowledge God the Giver of all good things, in praying unto him for them; and surely to praise God for the Mercies received, is as great a Duty; and to sing praise to God with the Heart, is one of the best ways of praising God; although we do grant, God may be praised after another manner.\n\n*Arg.* III. This is further confirmed by Scripture-Pattern.\n\n1. Christ and his Apostles sung an Hymn together, *Mat.* 26. 30.\n\n2. Godly Princes have honored God this way, as *Hezekiah,* 2 Chron. 29. 30. So *Jehoshaphat,* 2 *Chron.* 20. 21, 22.\n\n3. Worthy Governors, as *Nehemiah,* took care to bless God this way, *Neh.* 7. 1; So *Moses*, *Exo.* 1 5.\n\n4. The holy Apostles and Churches in the New Testament have honored God thus, 1 *Cor.* 14. 1 5. *Eph.* 5. 19. *Col.* 3. 16.\n\n5. Godly Prophets were much in this Practice. 2 *Sam.* 22. is a Song of holy *David,* a little before his death, to bless God for many Mercies; so *Moses*, *Deut.* 32. closeth up his Life with a Song.\n\n6. As Singing has not been too low for Kings and Princes, so not too choice for Subjects. The Body of the People sang, *Numb.* 21. 17. *Then* Israel *sang this Song, Spring up, O Well, sing you unto it,* Psal. 149. 1, 2.\n\n7. All Sexes have practised this Work, Women as well as Men. *Miriam,* the Sister of *Moses* and *Aaron,* sings a Song to God, *Exod.* 15. 21. So *Deborah,* as well as *Barak*, *Judge.* 5. 1.\n\n8. Primitive Christians were much in this Work. *Tertullian* says, *When we come to a Feast, we sit not down before there is Prayer: and after Meal is past, one comes forth with a Psalm, either from the holy Scriptures, or else some spiritual Song of his own composure.*\n\n9. Eminent Fathers practised it. *Basil* calls Singing, sweet Incense. *Augustin* was highly in commendation of this, and assures us, that *Ambrose* and *Athanasius* were coincident with him in this thing.\n\n10. This Duty is further confirmed by Scripture-Prophecy. Divines observe the 100 Psalm is prophetical of Christ’s Kingdom; wherein there will be great cause of rejoicing. So *Isa.* 52. 7, 8. *Musculus* says, Those Watchmen shall jubilee, when they consider the great Joy approaching by Christ’s Redemption.\n\n*Arg.* IV. Let us further consider,\n\n1. That Singing is the Musick of Nature, and shall not the Saints sing? The Vallies sing, *Psal.* 65. 13. The Mountains and Trees are said to sing, 1 *Chron.* 16. 32, 33.\n\n2. Singing is the Musick of Ordinances. *Augustin* reports of himself, that when he came to *Millain,* and heard the People sing, he wept for Joy. *Beza* confesses, that when he entred into the Congregation, and heard the People sing the 19th Psalm, he was greatly comforted. The *Rabbins* tell us, that the *Jews,* after the Feast of the Passeover was celebrated, they sung the 111th Psalm, and the five following. And Christ and his Apostles sung an Hymn after Supper.\n\n3. This is the Musick of Angels, *Job* 38. 7. The heavenly Host, when they proclaimed the Birth of Christ, declared it in this raised way of Singing: *Luke* 2. 13. Rev. 5. 11.\n\n4. This is the Musick of Saints, in there triumphant State, in the Bride-Chamber, where will, be eternal *Hallelujahs,* Rev. 15. 3. & 19. 7, 8, 9, & 5. 9, 10, 11, 12, &c. *Psal.* 30. 5. Shall we not begin that Work on Earth, which will be continued in Glory?\n\n*Arg.* V. Also it is our consideration,\n\n1. That this Duty has been performed in the greatest Numbers. *Numb.* 21. 17. *Psal.* 149. 1, 2. *Exod.* 15.\n\n2. In the greatest Straits, *Acts* 16. 25. *Paul* and *Silas* sang in Prison. This may serve to rectify the Judgment of some, which ask the question; How they can sing, when in trouble? When some persuaded *Luther* of the Dangers of the Church, and what a black Cloud did hang over the Church’s head, he then called for the 46th Psalm to be sung, as a Charm against slavish Fear, since called *Luther’s* Psalm.\n\n3. In the greatest Deliverances this Duty has also been performed, *Exod.* 15. when *Israel* was delivered from *Pharaoh’s* Host, *Psal.* 126. So 2 *Sam.* 22. is a Song for Mercies, and great Deliverances. So shall the Gospel-Church sing after a better manner, when it is out of the Wilderness, and led into the Celestial *Canaan*, *Rev.* 5. 9, 10, 11, 12.\n\nVI. Such has been the constant Observation of this Duty, that it has been performed in all places.\n\n1. *Moses* praises God by singing in the Wilderness, *Exod.* 1 5.\n\n2. *David* praises God in the Tabernacle, *Psal.* 27. 4, 6.\n\n3. *Solomon* and *Hezekiah* in the Temple, extoll *Jehovah*, 2 *Chron.* 29. 30.\n\n4. *Jehoshaphat,* in the Camp, 2 *Chron.* 20. 20, 21.\n\n5. Christ and his Apostles, in a private Room, *Mat.* 26. 30.\n\n6. *Paul* and *Silas,* in a Prison, *Acts* 16. 25.\n\n7. The Primitive Saints, in public Assemblies, 1 *Cor.* 14. 5. *Eph.* 5. *Col* 3.\n\n*Arg.* VII. Consider how this Ordinance has been crowned:\n\n1. With his own glorious Appearance, 2 *Chron.* 20. 17, 20, 21.\n\n2. Crowned with eminent Miracles, *Acts* 16. 25, 26. *As they were praising God, there was a great Earthquake, the Foundation of the Prison was shaken, all the Doors opened, and every Mans Bands loosed.*\n\n3. Honored with eminent Victories, 2 *Chron.* 20. 21, 22.\n\nConsider also:\n\n1. This Ordinance is of great Benefit to the Church: It is for Admonition, *Col.* 3. 16. and Teaching.\n\n2. It can sweeten a Prison; so it did to *Paul* and *Silas*, *Acts* 16.\n\n3. It can prepare the Soul for suffering; so Christ sings before he dies, *Mat.* 26. 30.\n\n4. It enlivens and exhilarates the Soul in trouble.\n\n*Object.* How can a serious Christian sing, where there is a mixt Multitude?\n\n*Answ.* By the same Rule as we may pray and hear with them; for we ought to be as pure in praying as singing. Besides, Singing may be sanctified to the Conviction of Sinners, as well as Praying and Preaching is, tho Singing and Praying properly belongs to the Saints, and is best done by them; yet forasmuch as Prayer and Praises are natural Duties, as well as a part of instituted Worship; and all Men are bound by the Law of their Creation, to seek unto God for what they want, and praise him for what they have: we dare not, when we are about that Work, to shut them out, and say, *Stand by your selves,* Isa. 65. 5. For Praise is the natural Duty of all, the proper Duty of Saints, the perfect Act of Angels.\n\n*Quest.* But what may be the right Mode and Way of Singing?\n\n*Ans.* To sing, is not only meant the inward Frame of the Heart, but also of the Voice, is apparent:\n\n1. Because the Word says, *Eph.* 5. 14. *Col.* 3. 16. They should be *speaking to one another*, *and admonishing one another in Psalms, Hymns, and spiritual Songs:* But we cannot admonish one another by silent speakings, and inward rejoicings.\n\n2. As the Apostle says, there must be Melody in the Heart; so he says as well, we must sing: one contains the inward Frame, the other, the outward Act. Sing with the Voice, as well as with the Heart.\n\n3. Singing in Scripture is ever put in distinction from reading, praying, & speaking, and commonly signifies a modulation of the Tongue, or expressing any thing musically; and so ’tis a musical speaking. None will say, when they hear a Man speak or pray, that that Man is singing. This would make the greatest confusion in Ordinances imaginable. Hence ’tis said, Christ and his Disciples sung an Hymn, or praised God by singing. And that *Paul* and *Silas* sung vocally and audibly, is plain; for ’tis said, the Prisoners heard them, *Acts* 16.\n\n*Ob.* If Singing be with the Voice, why not with Lute, Harp, Organs, and other Instruments?\n\n*A.* In the New Testament the Voice and Heart are only God’s Instruments. The Voice is still required, because ’tis the immediate Interpreter of the Heart; and tho artificial Instruments are laid aside from God’s Worship, yet not natural ones.\n\n2. The Union of Heart, Tongue, and Voice, make the spiritual way of Worship under the Gospel compleat. We have not any thing as typical now to look at, as the Lute and Harp were in the Law, as also those Ceremonies which typed out Christ’s Sacrifice; but when the Substance came, the Shadow ceased. So the Spirit being more abundantly poured out, we have no need of those Instruments; but there needs Soul and Body always to sing forth the high Praises of God.\n\n*Obj.* If any has a special spiritual Gift of singing in the Church, it may be lawful; but we cannot allow of set Forms.\n\n*Ans.* Every Man that preaches profitably, has a set Form in his Head and Heart, how he will deliver his message; & yet that Man may be said to preach by the assistance of the Spirit. Also ’tis lawful for a Man to consider what he wants, before he goes to God by Prayer. For Order is necessary in Prayer, as well as in Preaching, as Christ has directed us, *Mat.* 6. in that Form of Prayer: and yet, notwithstanding this Consideration and Order in his mind, he may be said to pray with the Spirit’s assistance. So in like manner it is as lawful to compose a Hymn, grounded on the Word of God, in a set Form, and deliver it to the People, either by strength of memory, or as written, as well as deliver a Sermon in a set Form, by Notes, or strength of memory, which is alike grounded on the Word of God.\n\n2. Moreover, to speak of an extraordinary Gift to sing in the Church, is the ready way to weaken the Authority of the Scripture; for how came so many so much to slight the Scriptures, but by pretending to extraordinary Gifts, and new Revelations?\n\n3. It is the ready way to make Hypocrites, and impose a Deceit upon the whole Church: For how easy is it for a Man to compose by strength of parts an excellent Hymn, and deliver it by strength of memory, and pretend he is immediately inspired? How many such Cheats have been in our days?\n\n4. God never made any such Promise of giving an extraordinary Gift of Singing: of Prayer, Supplication, Preaching, he has: If there had been such a Gift promised, it would have been made by Christ, as the Gift of Tongues and Miracles was; and then no doubt but the Saints would have been instructed to seek for it, and such as had it, would have been commanded to wait on it, as God does exhort his to wait on Teaching & Ruling, *Rom.* 12.\n\n5. To be sure, Christ would not ordain an Ordinance of that consequence as Singing is of, which most of the Churches in the World must want the use of, for the want of a pretended Gift. That Christ has appointed this Ordinance in his Church, we have showed; that he never promised any extraordinary Gift of Singing, is clear: therefore we may conclude, as God ordinarily gives every Christian a Spirit of Prayer, so he also has ordinarily given them a Gift to sing Praises to God: And as many might pray better, if they used it more; so many may want a Gift of Singing for want of use.\n\n6. As for that in 1 *Cor.* 14. 26. *One has a Psalm*, *and another a Doctrine,* &c. It does not concern us to expect that Gift as they had, because they had a Doctrine, a Tongue, a Revelation, an Interpretation, a Psalm after an extraordinary manner. Yet we say, tho we have not the Spirit of Prayer, as the Church had, *Act.* 4. to make the place shake, as the effect of it; nor cannot preach extraordinarily, as *Peter* did to the 3000, & to the House of *Cornelius*; yet we say not, Preaching and Prayer is ceased. So tho none should have an extraordinary Gift to sing now, as they might have in the Church of *Corinth*, yet the Duty remains still in the Church, as a standing Ordinance, as well as Prayer and Preaching.\n\n*Obj.* But what Psalms must we sing? *David’s,* or a Composure of our own from the holy Scriptures?\n\n*Ans.* As for singing the holy Psalms of holy *David,* as they are in Meeter; as long as they retain the sense and meaning of the reading Psalms, which I think they generally do, I have nothing against the thing, or those which shall do it.\n\nBut yet also I do think, that we are at our liberty to compose other parts or portions of God’s Word to that end; provided our Hymns are founded directly on God’s Word, these very Hymns may be called the Word of God, or spiritual Hymns. For, as a learned Man says, ’tis the sense and meaning is the Word of God, whether in Prose, or in Meeter; and further says, We may as well be said to sing God’s Word, as to read it; it is only orderly composed and disposed for that action. Every Duty must be performed according to the Analogy of Faith, and founded on God’s Word. All Prayer or Preaching, that does not correspond with sacred Writ, notwithstanding any pretense of an extraordinary Inspiration, I am to explode out of God’s Worship. And as Prayer and Preaching must correspond with the sacred Record, so must Singing; And as we count them the best Prayers and Sermons, that are fullest of Scripture, so those Hyms that are founded on the sacred Scriptures, can no more be denied to be of the Spirit, than a Man’s Preaching or Prayer, which is full of the Word of God.\n\nBut how must we sing?\n\n1. With Understanding, 1 *Cor.* 14. 15. As we must pray, so we must sing. We must not only be guided by the Tune, but Words of the Psalm, the matter more than the manner; else this would be more the work of a Chorister than a Christian. Upon this *Davenant* cries out, Adieu to the bellowing of the Papists, who sing in an unknown Tongue. God will not understand us in this Service, which we understand not our selves.\n\n2. We must sing with zeal and affection. Love is the fulfilling of the Law. ’Tis a notable saying of *Augustin,* ’Tis not Crying, but Loving sounds in the Ears of God, that makes the Musick. *Isa.* 5. 1.\n\n3. We must sing with Grace, *Col.* 3. 16. ’Tis Grace, not Nature, sweetens the Musick. One well notes, that Grace is the root of true Devotion. God will not hear Sinners when they pray, no, nor when they sing, they make a noise like a crack’d String of a Lute or Viol. The Raven only crokes, ’tis the Nightingale sings. The singing of wicked Men is but disturbance, not obedience. The Saints above sing their *Hallelujahs* in Glory, the Saints below must sing their Psalms with Grace.\n\n4. We must sing with spiritual Joy. Singing is the only triumphant Gladness of a gracious Heart. We must sing, as *David* danced before the Ark, with Shouting and Rejoicing, 2 *Sam.* 6. 13.\n\n5. We must sing with Faith. This Grace only puts a pleasantness upon every Duty, *Heb.* 4. 2. We must bring Faith always to Christ’s Table, or else, as *Augustin* says, if Faith be asleep, Christ is asleep. Faith carrieth on this Ordinance of Singing, so as it may be accepted of God.\n\n6. We must sing with excited Grace, not only with Grace habitual, but excited and actual; we must stir up the Grace in us, 1 *Tim.* 4. 14. And cry out as *David*, *Psalm* 57. 8. Awake Love, awake Delight. The Clock must be pull’d up before it can guide our time. God loveth active Grace in Duty, that the Soul should be ready trimm’d when it presents it self to Christ in any Worship.\n\n7. We must sing in the Spirit, as well as pray in the Spirit, 1 *Cor.* 14. 15, 16. *Jude ver.* 20. The Spirit must breath as well as Grace acts. *Davenant* says, they are called spiritual Songs, in point of their Original. The Spirit excits and compleats the Soul to this holy Service. Thus *Eph.* 5. 18. He exhorts to be filled with the Spirit, and so calls us to sing spiritual Songs as the effect of this Fullness. This Wind must fill our Organs before we can make any musick; ’tis so called, *John* 3. 8.\n\n8. We must take great care to keep our Hearts while about this Work. One observes, Without this we may please Men with the artificial suavity of the Voice, and displease God with the odious impurity of the Heart.\n\n9. Neglect not preparatory Prayer for Singing, as well as other Duties. ’Tis *Jehovah* is the great Harmonist, who must put every Heart in Tune, scrue up every Peg of Affection, and strain every String of Meditation. *Prov.* 16. 1.\n\n10. Labor to see your Interest in Christ clear, when you goest about this Work. If we are not in Christ, we are certainly out of tune. It is Christ must put acceptation upon this Service as well as all others. Here the Altar must sanctify the Gift. Christ perfumes the Prayers of Saints, *Rev.* 5. 8. And he must articulate their Singing. Though we have *Esau’s* Garments, he can give us *Jacob’s* Voice: if we are in him, he can raise our Hearts to a pleasing Elevation.\n\n11. Let us sometimes raise our Hearts into holy Contemplations, let us think of the musick of the Bride-Chamber, there shall be no crackt Strings, displeasing Sounds, harsh Voices, nothing to abate our Melody; there shall be no Willows to hang our Harps upon, *Psalm* 137. 2. In the Bride-Chamber, there shall be no sorrow to interfere. When we sing the Song of the Lamb, there shall be no Grief to jar our Harmony: for which Day let us all pray.\n\n*FINIS.*"},{"name":"preface","title":"The Preface","text":"Unto the Church of Christ, who upon Confession of Faith have bin Baptized, Meeting in *Old-Gravil-Lane London,* Grace Mercy and Peace be multiplied unto you, and the good will of him which dwelt in the Bush be with your Spirits, *Amen.*\n\nDearly Beloved,\n\n*Forasmuch as there is but a small time allotted unto any of us in this World, and not knowing but my Staff standeth next the Door ready to depart, I am desirous in this respect so to bestow my precious and present time in my Lords business, as I may not return to him with my Talent wrapt up in a Napkin, but may leave behind me same poor token and testimony of my Love and Duty towards him, and his blessed Spouse the Church.*\n\n*And forasmuch as the day we live in is very gloomy and dark, full of Error and Heresy, which spreads more and more (through the indefatigable indeavours of the maintainers of it) like an overflowing Leprosie, and eateth as does a Canker.*\n\n*Also considering it is a day of great declension in love to God and one to another also, from those Gospel Truths, the least of which is more worth then our lives: all which may give God just cause to say to England’s Professors, as once to* Israel, What iniquity have your Fathers found in me that they are gone away far from me? *As if God should say, Am I not the same as ever in Power, Goodness, Faithfulness? is not my Word and Ordinances the same, yea my Promises and Heaven the same now as ever?*\n\n*Now that you may not be shaken, shattered and carried away with every wind and blast, every puff and breath of Error, and Heresy; also that you may be the better established, strengthened, and settled on that sure Rock and Foundation of Salvation, Christ’s Merits, in opposition to the poor imperfect works of an impotent Creature; also settled on the foundation of Church-constitution, on which you are already built, through the Grace of God which stirred you up to search the divine Oracle, and Rule of Divine Service, as* Ezra *and* Nehemiah *searched into the particular parts of Gods Worship, by which means they came to the practice of that almost lost Ordinance of God, the Feast of* Tabernacles, *which for many years was not practised after the due order, though a general notion was retained about it; I say, under these Considerations, I have in charitable regard to your Souls, presented you with this small (but I am bold to say) sound piece of Divinity, which may not unfitly be stiled an* Abridgment, *or* Epitome *of* Law *and* Gospel, *suited to every ones capacity in God’s House: here is Milk for Babes, and Meat for strong Men. It may not unfitly be compared to the Waters of the Sanctuary, where some may go up to the Ancles, others to the Knees, others to the Loins, and they are deep enough for others to swim in. Here you are not only taught to be* good Christians, *but* good Moralists; *the want of which among them that have the* Leaves *and* Lamps *of* Profession *(as ’tis to be feared such have little more) is of a heart-breaking Consideration to many that desire to walk wit God.*\n\n*Now albeit here may be many things which some of you may know already, yet unto such those things I hope will be as acceptable as St.* Peter’s *Epistles were to the scattered Saints, though they knew much of the matter before; yet I dare say here is some things which may be for information as well as establishment to the most knowing among you.*\n\n*I have not undertaken to present you with new Notions or Principles, hoping an* Athenian *Spirit is in none of you, but do believe that an old* Gospel *(to you that have tasted the sweetness of it) will be more acceptable than a new, though published by an Angel from Heaven.*\n\n*In what I have written you will see I concenter with the most Orthodox Divines in the Fundamental Principles and Articles of the Christian Faith, and also have industriously expressed them in the same words, which have on the like occasion bin spoken, only differing in some things about Church-constitution, wherein I have taken a little pains to show you the true form of God’s House, with the coming in thereof, and the going out thereof: but I hope my Zeal in this will not be misinterpreted by any that truly fear God. That God whom we serve is very jealous of his Worship; and forasmuch as by his Providence the Law of his House has bin preserved and continued to us, we look upon it as our Duty in our generation to be searching out the mind of God in his holy Oracle, as* Ezra *and* Nehemiah *did the Feast of* Tabernacles, *and to reform what is amiss; As* Hezekiah, *who took a great deal of pains to cleanse the House of God, and set all things in order, that were out of order, particularly caused the People to keep the Passover according to the Institution: for it had not, says the Text, bin of a long time kept in such sort as it was written; and albeit the pure Institutions of Christ were not for some hundred of years practised according to the due order, or very little, through the Innovations of* Antichrist; *And as Circumcision for about forty years was unpractised in the Wilderness, yet as* Josuah *puts this duty in practice as soon as God signified his mind in that particular; so we having our Judgments informed about the true way of Worship, do not dare to stifle the Light God has given us.*\n\n*Now albeit there are some differences between many Godly Divines and us in Church-Constitution, yet inasmuch as those things are not the Essence of* Christianity, *but that we do agree in the fundamental Doctrine thereof, there is sufficient ground to lay aside all bitterness and prejudice, and labor to maintain a Spirit of Love each to other, knowing we shall never see all alike here. We find in the primitive times that the Baptism of Christ was not universally known, witness the ignorance of* Apollos *that eminent Disciple and Minister, which knew only the Baptism of* John. *And if God shall enlighten any into any Truth, which they shall stifle for base and unwarrantable ends, know that ’tis God must judge, and not Man. And wherein we cannot concur, let us leave that to the comming of Christ Jesus, as they did their difficult cases in the Church of old until there did arise a Priest with* Urim *and* Thummim, *that might certainly inform them of the mind of God there-about.*\n\n*I have proposed* three Creeds *to your consideration, which ought thoroughly to be believed and embraced by all those that would be accounted Christians,* viz. *the* Nicene Creed, Athanasius his Creed, *and the* Creed *commonly called the* Apostles; *The last of which contains the sum of the Gospel; which is industriously opened and explained; and I beseech you do not slight it because of its Form, nor Antiquity, nor because supposed to be composed by Men; neither because some that hold it, maintain some Errors, or whose Conversation may not be correspondent to such fundamental Principles of Salvation; but take this for a perpetual Rule, That whatever is good in any, owned by any, whatever Error or Vice it may be mixed withal, the Good must not be rejected for the Error or Vice sake, but owned, commended, and accepted. Here is also in the close of the Book a brief, but full Exposition of that Prayer Christ taught his Disciples. Also the Decalogue, or ten Commandments unfolded.*\n\n*Now forasmuch as I have taken a great deal of pains in gathering these broken fragments together for your utility and profit, I hope you will take a little pains o reade it, and more to live it; and I pray do it seriously and observingly. Reade it humbly and frequently, reade it with prayer and meditation, then am I sure you who are a true Christian will love it more & more. And as you love your own Souls, love your Childrens, and declare it in praying for them, as* Job *did for his, and instructing them as* Abraham *did his; also winning them to good by a good Example. And that this Book may be of advantage to Youth as well as others, it is catechistically handled for their more easie learning the Principles of* Christian Religion, *that so they being seasoned with the true Articles of Christian Faith, may not so easily be tainted with the sentiments of Men of corrupt minds in time of Temptation. And it is heartily desired that Parents, especially professing ones, were more concerned for the everlasting welfare of their Children, as* David *was for* Solomon, *when he charged him near his death to keep the Commandments and Judgments of God above all. And if Parents would but conscienciously read those Divine Oracles which hold forth their Duty to their Children, it would doubtless be to them of great advantage.*\n\n*As for this that I have presented to public view, I beg the Readers kind indulgence as to the faults escaped therein: And for those whom the Lord has committed to my Charge, that the* Eternal God *may be your Refuge, and underneath you everlasting Arms; that Grace may be opened to your Hearts, and your Hearts to Grace; that the blessing of the God of* Abraham, Isaac *and* Jacob *may be upon you, and the eternal Spirit may be with you, shall be the Prayer of your unworthy Brother, but more unworthy Pastor,*\n\nH. C."}],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"bc1695","kind":"catechism","title":"The Baptist Catechism","short":null,"aliases":["Keach’s Catechism","A Brief Instruction in the Principles of Christian Religion"],"authors":[],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":null,"adopted":[]},"year":1695,"edition":"The fifth edition, 1695","source":"https://archive.org/details/bim_early-english-books-1641-1700_a-brief-instruction-in-t_1695","image":null,"modernized":null,"exposition":"Benjamin Beddome, A Scriptural Exposition of the Baptist Catechism (1752)","on":null,"commentaries":["beddome1752"],"translations":[],"related":[{"document":"bc1695-modernized","relation":"same"},{"document":"wlc","relation":"parallel"},{"document":"wsc","relation":"adapts"}],"provenance":{"witness":{"title":"A Brief Instruction in the Principles of Christian Religion. Agreeable to the Confession of Faith, put forth by the Elders and Brethren of many Congregations of Christians, (baptized upon Profession of their Faith) in London and the Country","edition":"The fifth edition, 1695","published":1695,"place":"London","catalog":["Wing B4602","ESTC R40299"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_a-brief-instruction-in-t_1695","pdf":"https://assets.symbolics.dev/2a56dec1563afc9edd6b9adabcc0f76a0edc612a76eb9d864d6f6318edb4829c/bim_early-english-books-1641-1700_a-brief-instruction-in-t_1695.pdf","sha256":"2a56dec1563afc9edd6b9adabcc0f76a0edc612a76eb9d864d6f6318edb4829c","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_a-brief-instruction-in-t_1695/bim_early-english-books-1641-1700_a-brief-instruction-in-t_1695.pdf"},"transcription":{"from":"unknown","checked":[{"against":"eebo-tcp:A29458","by":"Claude, for cco3","date":"2026-10-28","scope":"all 114 questions and their proofs, word by word, and the printings of 1747, 1764, 1765, 1784 and 1851 where ours differs; the differences, and what was corrected, are in WITNESSES.md"}]},"license":"public-domain","notes":"The 1695 printing, the earliest that survives (its title page calls it the fifth edition), in modern spelling and capitals, as a modern-spelling text that circulates online has it (the Association of Confessional Baptist Churches UK’s has the same slips); who made that text, and from what, is unknown. The later printings checked (London, 1747; 1764; 1765; Bristol, 1784; Rippon’s of 1794, as reprinted in Philadelphia in 1851) are farther from it. Against A29458, 90 of the 114 questions have the same words, capitals and punctuation aside, 19 differ only in spelling and 5 in a word (53 “especially”, 62 “the stranger”, 98 “towards”, 102 “shown”, 114 “teach us”), and the proofs of 89 name the same verses; ours adds references in 16 questions, mostly ones the 1695 printing lacks, and leaves some out in 7. On 2026-10-28 slips of wording in 13 questions (“of king” in 26, “because of his grace” in 112) and wrong references in 15 (Psalm 45 for 95 in 57, 1 Corinthians 4:16 for 14:16 in 114), which the 1695 printing and the later ones all contradict, were corrected. `catechisms/bc1695/WITNESSES.md` has it all, question by question. Beddome’s *Scriptural Exposition* of it is `beddome1752`."},"chapter_count":0,"paragraph_count":0,"question_count":114,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/bc1695","chapters":[],"sections":[],"questions":[{"number":1,"question":"Who is the first and chiefest being?","answer":"God is the first and chiefest being.","segments":[{"text":"God is the first and chiefest being.","proofs":["Isaiah 44:6","48:12","Psalm 97:9"],"refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"48:12","osis":["Isa.48.12"]},{"printed":"Psalm 97:9","osis":["Ps.97.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["1"]},"diffs":[],"page":null,"leaf":null},{"number":2,"question":"Ought everyone to believe there is a God?","answer":"Everyone ought to believe there is a God; and it is their great sin and folly who do not.","segments":[{"text":"Everyone ought to believe there is a God;","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"and it is their great sin and folly who do not.","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["2"]},"diffs":[],"page":null,"leaf":null},{"number":3,"question":"How may we know there is a God?","answer":"The light of nature in man and the works of God plainly declare there is a God; but his word and Spirit only do it fully and effectually for the salvation of sinners.","segments":[{"text":"The light of nature in man and the works of God plainly declare there is a God;","proofs":["Romans 1:19–20","Psalm 19:1–3","Acts 17:24"],"refs":[{"printed":"Romans 1:19–20","osis":["Rom.1.19-Rom.1.20"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"note":null},{"text":"but his word and Spirit only do it fully and effectually for the salvation of sinners.","proofs":["1 Corinthians 2:10","2 Timothy 3:15,16"],"refs":[{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]},{"printed":"2 Timothy 3:15,16","osis":["2Tim.3.15","2Tim.3.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["3"],"wlc":["2"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"plainly","position":null},{"text":"it fully","position":null},{"text":"the","position":3},{"text":"of sinners.","position":null}]}],"page":null,"leaf":null},{"number":4,"question":"What is the word of God?","answer":"The holy scriptures of the Old and New Testament are the word of God, and the only certain rule of faith and obedience.","segments":[{"text":"The holy scriptures of the Old and New Testament are the word of God, and the only certain rule of faith and obedience.","proofs":["2 Timothy 3:16","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["4"],"wlc":["3"],"wsc":["2"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"holy","position":null},{"text":"Testament are the word of God, and","position":null},{"text":"certain","position":null},{"text":"of faith","position":null},{"text":"obedience.","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"and","position":2},{"text":"certain","position":null}]}],"page":null,"leaf":null},{"number":5,"question":"May all men make use of the holy scriptures?","answer":"All men are not only permitted, but commanded and exhorted to read, hear, and understand the holy scriptures.","segments":[{"text":"All men are not only permitted, but commanded and exhorted to read, hear, and understand the holy scriptures.","proofs":["John 5:39","Deuteronomy 17:18–19","Revelation 1:3","Acts 8:30"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"Deuteronomy 17:18–19","osis":["Deut.17.18-Deut.17.19"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]},{"printed":"Acts 8:30","osis":["Acts.8.30"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["5"],"wlc":["156"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"men","position":null},{"text":"only","position":null},{"text":"but commanded and exhorted","position":null},{"text":"hear,","position":null},{"text":"understand","position":null}]}],"page":null,"leaf":null},{"number":6,"question":"What things are chiefly contained in the holy scriptures?","answer":"The holy scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.","segments":[{"text":"The holy scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.","proofs":["2 Timothy 1:13","3:15–16"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]},{"printed":"3:15–16","osis":["2Tim.3.15-2Tim.3.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["6"],"wlc":["5"],"wsc":["3"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"holy","position":null},{"text":"chiefly contain","position":null},{"text":"ought","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"holy","position":null},{"text":"chiefly contain","position":null},{"text":"ought","position":null}]}],"page":null,"leaf":null},{"number":7,"question":"What is God?","answer":"God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.","segments":[{"text":"God is a Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"infinite,","proofs":["Job 11:7, 8, 9"],"refs":[{"printed":"Job 11:7, 8, 9","osis":["Job.11.7","Job.11.8","Job.11.9"]}],"note":null},{"text":"eternal,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"and unchangeable","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"in his being,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"wisdom,","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"power,","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"holiness,","proofs":["Revelation 15:4"],"refs":[{"printed":"Revelation 15:4","osis":["Rev.15.4"]}],"note":null},{"text":"justice, goodness, and truth.","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["7"],"wlc":["7"],"wsc":["4"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"infinite, eternal, and 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essence, equal in power and glory.","proofs":["1 John 5:7","Matthew 28:19"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["9"],"wlc":["9"],"wsc":["6"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"Spirit;","position":null},{"text":"essence,","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"are","position":1},{"text":"Spirit;","position":null},{"text":"essence,","position":null}]}],"page":null,"leaf":null},{"number":10,"question":"What are the decrees of God?","answer":"The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.","segments":[{"text":"The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.","proofs":["Ephesians 1:4, 11","Romans 9:22–23","Isaiah 46:10","Lamentations 3:37"],"refs":[{"printed":"Ephesians 1:4, 11","osis":["Eph.1.4","Eph.1.11"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Lamentations 3:37","osis":["Lam.3.37"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["10"],"wlc":["12"],"wsc":["7"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"The","position":null},{"text":"of God","position":null},{"text":"his eternal purpose according to","position":null},{"text":"he hath","position":null}]}],"page":null,"leaf":null},{"number":11,"question":"How doth God execute his decrees?","answer":"God executeth his decrees in the works of creation and providence.","segments":[{"text":"God executeth his decrees in the works of creation and providence.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["11"],"wlc":["14"],"wsc":["8"]},"diffs":[],"page":null,"leaf":null},{"number":12,"question":"What is the work of creation?","answer":"The work of creation is God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","segments":[{"text":"The work of creation is God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","proofs":["Genesis 1 throughout","Hebrews 11:3"],"refs":[{"printed":"Genesis 1 throughout","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["12"],"wlc":["15"],"wsc":["9"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"God’s making all things of nothing,","position":null},{"text":"in","position":4}]}],"page":null,"leaf":null},{"number":13,"question":"How did God create man?","answer":"God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","segments":[{"text":"God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","proofs":["Genesis 1:26–28","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26–28","osis":["Gen.1.26-Gen.1.28"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["13"],"wlc":["17"],"wsc":["10"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"righteousness, and","position":null},{"text":"with","position":null}]}],"page":null,"leaf":null},{"number":14,"question":"What are God’s works of providence?","answer":"God’s works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.","segments":[{"text":"God’s works of providence are his most holy,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"wise,","proofs":["Isaiah 28:29","Psalm 104:24"],"refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]},{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"and powerful preserving","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and governing all his creatures, and all their actions.","proofs":["Psalm 103:19","Matthew 10:29–31"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]},{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["14"],"wlc":["18"],"wsc":["11"]},"diffs":[],"page":null,"leaf":null},{"number":15,"question":"What special act of providence did God exercise towards man in the estate wherein he was created?","answer":"When God had created man, he entered into a covenant of life with him upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","segments":[{"text":"When God had created man, he entered into a covenant of life with him upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","proofs":["Galatians 3:12","Genesis 2:17"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["15"],"wlc":["20"],"wsc":["12"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"When","position":null},{"text":"had created","position":null},{"text":"entered","position":null},{"text":"him","position":2}]}],"page":null,"leaf":null},{"number":16,"question":"Did our first parents continue in the estate wherein they were created?","answer":"Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","segments":[{"text":"Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","proofs":["Genesis 3:6–8, 13","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6–8, 13","osis":["Gen.3.6-Gen.3.8","Gen.3.13"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["16"],"wlc":["21"],"wsc":["13"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"by sinning against God.","position":null}]}],"page":null,"leaf":null},{"number":17,"question":"What is sin?","answer":"Sin is any want of conformity unto, or transgression of, the law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of, the law of God.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 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commonly called original sin; together with all actual transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","proofs":["Romans 5:12","Ephesians 2:1–3","James 1:14–15","Matthew 15:19"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Ephesians 2:1–3","osis":["Eph.2.1-Eph.2.3"]},{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["21"],"wlc":["25"],"wsc":["18"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"original","position":1},{"text":"whole","position":null},{"text":"together with all","position":null},{"text":"which proceed from 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6:23","osis":["Rom.6.23"]},{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["22"],"wlc":["27","28","29"],"wsc":["19"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"All mankind by their","position":null},{"text":"lost","position":null},{"text":"are under","position":null},{"text":"wrath","position":null},{"text":"and","position":2},{"text":"made","position":null},{"text":"miseries","position":null},{"text":"life,","position":null},{"text":"and to","position":null},{"text":"pains","position":null},{"text":"for ever.","position":null}]}],"page":null,"leaf":null},{"number":23,"question":"Did God leave all mankind to perish in the estate of sin and misery?","answer":"God having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","segments":[{"text":"God having out of his mere good pleasure, from all eternity, elected some to everlasting life,","proofs":["Ephesians 1:4–5"],"refs":[{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]}],"note":null},{"text":"did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","proofs":["Romans 3:20–22","Galatians 3:21–22"],"refs":[{"printed":"Romans 3:20–22","osis":["Rom.3.20-Rom.3.22"]},{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["23"],"wlc":["30"],"wsc":["20"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"having out of his mere good pleasure, from","position":null},{"text":"eternity, elected some","position":null},{"text":"everlasting life, did enter into a covenant of grace, to deliver them out of","position":null},{"text":"to bring","position":null},{"text":"a Redeemer.","position":null}]}],"page":null,"leaf":null},{"number":24,"question":"Who is the Redeemer of God’s elect?","answer":"The only Redeemer of God’s elect is the Lord Jesus Christ; who, being the eternal Son of God, became man, and so was and continueth to be God and man in two distinct natures, and one person for ever.","segments":[{"text":"The only Redeemer of God’s elect is the Lord Jesus Christ;","proofs":["1 Timothy 2:5–6"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null},{"text":"who, being the eternal Son of God, became man,","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and so was and continueth to be God and man in two distinct natures, and one person for ever.","proofs":["Romans 9:5","Luke 1:35","Colossians 2:9","Hebrews 7:24–25"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["24"],"wlc":["36"],"wsc":["21"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"for ever.","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"Redeemer","position":null},{"text":"God’s elect","position":null},{"text":"for ever.","position":null}]}],"page":null,"leaf":null},{"number":25,"question":"How did Christ, being the Son of God become man?","answer":"Christ the Son of God became man by taking to himself a true body, and a reasonable soul; being conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and born of her, yet without sin.","segments":[{"text":"Christ the Son of God became man by taking to himself a true body,","proofs":["Hebrews 2:14, 17","10:5"],"refs":[{"printed":"Hebrews 2:14, 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revealing to us, by his word and Spirit, the will of God for our salvation.","proofs":["John 1:18","1 Peter 1:10–12","John 15:15","20:31"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"1 Peter 1:10–12","osis":["1Pet.1.10-1Pet.1.12"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["27"],"wlc":["43"],"wsc":["24"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"us,","position":null},{"text":"word and","position":null},{"text":"for our","position":null}]}],"page":null,"leaf":null},{"number":28,"question":"How doth Christ execute the office of a priest?","answer":"Christ executeth the office of a priest in his once offering up of himself a sacrifice to satisfy divine justice and reconcile us to God, and in making continual intercession for us.","segments":[{"text":"Christ executeth the office of a priest in his once offering up of himself a sacrifice to satisfy divine justice","proofs":["Hebrews 9:14, 28"],"refs":[{"printed":"Hebrews 9:14, 28","osis":["Heb.9.14","Heb.9.28"]}],"note":null},{"text":"and reconcile us to God,","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"and in making continual intercession for us.","proofs":["Hebrews 7:24–25"],"refs":[{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["28"],"wlc":["44"],"wsc":["25"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"up of","position":null},{"text":"to satisfy divine justice and reconcile us","position":null},{"text":"us.","position":null}]}],"page":null,"leaf":null},{"number":29,"question":"How doth Christ execute the office of a king?","answer":"Christ executeth the office of a king, in subduing us to himself, in ruling, and defending us, and in restraining and conquering all his and our enemies.","segments":[{"text":"Christ executeth the office of a king, in subduing us to himself,","proofs":["Acts 15:14–16"],"refs":[{"printed":"Acts 15:14–16","osis":["Acts.15.14-Acts.15.16"]}],"note":null},{"text":"in ruling,","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"and defending us,","proofs":["Isaiah 32:1–2"],"refs":[{"printed":"Isaiah 32:1–2","osis":["Isa.32.1-Isa.32.2"]}],"note":null},{"text":"and in restraining and conquering all his and our enemies.","proofs":["1 Corinthians 15:25","Psalm 110 throughout"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Psalm 110 throughout","osis":["Ps.110"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["29"],"wlc":["45"],"wsc":["26"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"subduing us","position":null},{"text":"in ruling,","position":null},{"text":"defending us,","position":null},{"text":"conquering","position":null},{"text":"his and our","position":null}]}],"page":null,"leaf":null},{"number":30,"question":"Wherein did Christ’s humiliation consist?","answer":"Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.","segments":[{"text":"Christ’s humiliation consisted in his being born, and that in a low condition,","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null},{"text":"made under the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"undergoing the miseries of this life,","proofs":["Hebrews 12:2–3","Isaiah 53:2–3"],"refs":[{"printed":"Hebrews 12:2–3","osis":["Heb.12.2-Heb.12.3"]},{"printed":"Isaiah 53:2–3","osis":["Isa.53.2-Isa.53.3"]}],"note":null},{"text":"the wrath of God,","proofs":["Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"and the cursed death of the cross;","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"in being buried,","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"and continuing under the power of death for a time.","proofs":["Acts 2:24–27, 31","Matthew 12:40"],"refs":[{"printed":"Acts 2:24–27, 31","osis":["Acts.2.24-Acts.2.27","Acts.2.31"]},{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc":["46","47","48","49","50"],"wsc":["27"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"consisted in his being born, and","position":null},{"text":"in a","position":null},{"text":"made under the law, undergoing the miseries","position":null},{"text":"this life,","position":null},{"text":"wrath","position":null},{"text":"for a time.","position":null}]}],"page":null,"leaf":null},{"number":31,"question":"Wherein consisteth Christ’s exaltation?","answer":"Christ’s exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.","segments":[{"text":"Christ’s exaltation consisteth in his rising again from the dead on the third day,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"in ascending up into heaven,","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"in sitting at the right hand of God the Father,","proofs":["Ephesians 1:20"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]}],"note":null},{"text":"and in coming to judge the world at the last day.","proofs":["Acts 1:11, 17:31"],"refs":[{"printed":"Acts 1:11, 17:31","osis":["Acts.1.11","Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc":["51","52","53","54","56"],"wsc":["28"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"consisteth","position":null},{"text":"rising","position":null},{"text":"on","position":3},{"text":"ascending","position":null},{"text":"heaven,","position":null}]}],"page":null,"leaf":null},{"number":32,"question":"How are we made partakers of the redemption purchased by Christ?","answer":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.","segments":[{"text":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us","proofs":["John 1:11–12"],"refs":[{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]}],"note":null},{"text":"by his Holy Spirit.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["32"],"wlc":["58"],"wsc":["29"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"redemption purchased by","position":null},{"text":"effectual","position":null},{"text":"it to","position":null},{"text":"by his","position":null},{"text":"Spirit.","position":null}]}],"page":null,"leaf":null},{"number":33,"question":"How doth the Spirit apply to us the redemption purchased by Christ?","answer":"The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ, in our effectual calling.","segments":[{"text":"The Spirit applieth to us the redemption purchased by Christ, by working faith in us,","proofs":["Ephesians 1:13–14","John 6:37, 39","Ephesians 2:8"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"John 6:37, 39","osis":["John.6.37","John.6.39"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"and thereby uniting us to Christ, in our effectual calling.","proofs":["Ephesians 3:17","1 Corinthians 1:9"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]},{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["33"],"wsc":["30"]},"diffs":[],"page":null,"leaf":null},{"number":34,"question":"What is effectual calling?","answer":"Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.","segments":[{"text":"Effectual calling is the work of God’s Spirit,","proofs":["2 Timothy 1:9","2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"whereby convincing us of our sin and misery,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"enlightening our minds in the knowledge of Christ,","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"and renewing our wills,","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.","proofs":["John 6:44–45","Philippians 2:13"],"refs":[{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["34"],"wlc":["67"],"wsc":["31"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"Spirit, whereby convincing us of our sin","position":null},{"text":"misery, enlightening our minds in the knowledge","position":null},{"text":"Christ,","position":null},{"text":"renewing our wills,","position":null},{"text":"persuade","position":null},{"text":"enable us","position":null},{"text":"embrace","position":null},{"text":"freely offered to us","position":null},{"text":"gospel.","position":null}]}],"page":null,"leaf":null},{"number":35,"question":"What benefits do they that are effectually called partake of in this life?","answer":"They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.","segments":[{"text":"They that are effectually called do in this life partake of justification,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"adoption,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"sanctification, and the several benefits which in this life do either accompany or flow from them.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["35"],"wlc":["69"],"wsc":["32"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"They that are effectually called do","position":null},{"text":"this life partake","position":null},{"text":"the several benefits which","position":null},{"text":"do either accompany or flow from them.","position":null}]}],"page":null,"leaf":null},{"number":36,"question":"What is justification?","answer":"Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.","segments":[{"text":"Justification is an act of God’s free grace, wherein he pardoneth all our sins,","proofs":["Romans 3:24–25","4:6–8"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"and accepteth us as righteous in his sight,","proofs":["2 Corinthians 5:19, 21"],"refs":[{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]}],"note":null},{"text":"only for the righteousness of Christ imputed to us,","proofs":["Romans 5:17–19"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"and received by faith alone.","proofs":["Galatians 2:16","Philippians 3:9"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["36"],"wlc":["70"],"wsc":["33"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"wherein","position":null},{"text":"our","position":null},{"text":"and","position":1},{"text":"us 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6:4,6","osis":["Rom.6.4","Rom.6.6"]},{"printed":"8:1","osis":["Rom.8.1"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["38"],"wlc":["75"],"wsc":["35"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"the","position":1},{"text":"free","position":null},{"text":"we","position":1},{"text":"the","position":2},{"text":"are enabled","position":null},{"text":"to","position":1},{"text":"live","position":null},{"text":"righteousness.","position":null}]}],"page":null,"leaf":null},{"number":39,"question":"What are the benefits which in this life do accompany or flow from justification, adoption and sanctification?","answer":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.","segments":[{"text":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are assurance of God’s love, peace of conscience,","proofs":["Romans 5:1–2, 5"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]}],"note":null},{"text":"joy in the Holy Spirit,","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"increase of grace,","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null},{"text":"and perseverance therein to the end.","proofs":["1 John 5:13","1 Peter 1:5"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["39"],"wlc":["79","80","83"],"wsc":["36"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"Spirit,","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"benefits","position":null},{"text":"do accompany or flow from justification, adoption, and 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23:43","osis":["Luke.23.43"]}],"note":null},{"text":"and their bodies being still united to Christ,","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"do rest in their graves","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"till the resurrection.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["40"],"wlc":["86"],"wsc":["37"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"souls","position":null},{"text":"believers are at their","position":null},{"text":"do immediately pass","position":null},{"text":"glory;","position":null},{"text":"being still","position":null},{"text":"do","position":2}]}],"page":null,"leaf":null},{"number":41,"question":"What benefits do believers receive from Christ at the resurrection?","answer":"At the resurrection believers, being raised up in glory, shall be openly acknowledged, and acquitted in the day of judgment, and made perfectly blessed, both in soul and body, in the full enjoyment of God to all eternity.","segments":[{"text":"At the resurrection believers, being raised up in glory,","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":null},{"text":"shall be openly acknowledged, and acquitted in the day of judgment,","proofs":["Matthew 25:23","Matthew 10:32"],"refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]},{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"and made perfectly blessed, both in soul and body, in the full enjoyment of God","proofs":["1 John 3:2","1 Corinthians 13:12"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"to all eternity.","proofs":["1 Thessalonians 4:17–18"],"refs":[{"printed":"1 Thessalonians 4:17–18","osis":["1Thess.4.17-1Thess.4.18"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["41"],"wlc":["87","90"],"wsc":["38"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"both in soul and body,","position":null},{"text":"enjoyment","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"believers,","position":null},{"text":"glory, shall be openly acknowledged, and acquitted in","position":null},{"text":"and made perfectly blessed, both in soul and body,","position":null},{"text":"full enjoyment","position":null}]}],"page":null,"leaf":null},{"number":42,"question":"But what shall be done to the wicked at their death?","answer":"The souls of the wicked shall, at their death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day.","segments":[{"text":"The souls of the wicked shall, at their death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day.","proofs":["Luke 16:23–24","Acts 1:25","Jude 5, 7","1 Peter 3:19","Psalm 49:14"],"refs":[{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]},{"printed":"Acts 1:25","osis":["Acts.1.25"]},{"printed":"Jude 5, 7","osis":["Jude.1.5","Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["42"],"wlc":["86"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"shall,","position":null},{"text":"be","position":null},{"text":"the torments of","position":null},{"text":"lie","position":null}]}],"page":null,"leaf":null},{"number":43,"question":"What shall be done to the wicked, at the day of judgment?","answer":"At the day of judgment the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever.","segments":[{"text":"At the day of judgment the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever.","proofs":["John 5:28–29","Matthew 25:41, 46","2 Thessalonians 1:8–9"],"refs":[{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]},{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["43"],"wlc":["89"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"bodies of the","position":null},{"text":"being raised out of their graves,","position":null},{"text":"sentenced, together with","position":null},{"text":"souls,","position":null},{"text":"for ever.","position":null}]}],"page":null,"leaf":null},{"number":44,"question":"What is the duty which God requireth of man?","answer":"The duty which God requireth of man is, obedience to his revealed will.","segments":[{"text":"The duty which God requireth of man is, obedience to his revealed will.","proofs":["Micah 6:8","1 Samuel 15:22"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["44"],"wlc":["91"],"wsc":["39"]},"diffs":[],"page":null,"leaf":null},{"number":45,"question":"What did God at first reveal to man for the rule of his obedience?","answer":"The rule which God at first revealed to man for his obedience, was the moral law.","segments":[{"text":"The rule which God at first revealed to man for his obedience, was the moral law.","proofs":["Romans 2:14–15","10:5"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"10:5","osis":["Rom.10.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["45"],"wlc":["92"],"wsc":["40"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"which God at first","position":null},{"text":"man for his obedience,","position":null}]}],"page":null,"leaf":null},{"number":46,"question":"Where is the moral law summarily comprehended?","answer":"The moral law is summarily comprehended in the ten commandments.","segments":[{"text":"The moral law is summarily comprehended in the ten commandments.","proofs":["Deuteronomy 10:4","Matthew 19:17"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["46"],"wlc":["98"],"wsc":["41"]},"diffs":[],"page":null,"leaf":null},{"number":47,"question":"What is the sum of the ten commandments?","answer":"The sum of the ten commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.","segments":[{"text":"The sum of the ten commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["47"],"wlc":["102","122"],"wsc":["42"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"ten","position":null},{"text":"and","position":3}]}],"page":null,"leaf":null},{"number":48,"question":"What is the preface to the ten commandments?","answer":"The preface to the ten commandments is in these words; I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage.","segments":[{"text":"The preface to the ten commandments is in these words; I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["48"],"wlc":["101"],"wsc":["43"]},"diffs":[],"page":null,"leaf":null},{"number":49,"question":"What doth the preface to the ten commandments teach us?","answer":"The preface to the ten commandments teacheth us that because God is the Lord, and our God and redeemer, therefore we are bound to keep all his commandments.","segments":[{"text":"The preface to the ten commandments teacheth us that because God is the Lord, and our God and redeemer, therefore we are bound to keep all his commandments.","proofs":["Luke 1:74–75","1 Peter 1:15–19"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 Peter 1:15–19","osis":["1Pet.1.15-1Pet.1.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["49"],"wlc":["101"],"wsc":["44"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"teacheth us that because God","position":null},{"text":"and our","position":null},{"text":"redeemer,","position":null}]}],"page":null,"leaf":null},{"number":50,"question":"Which is the first commandment?","answer":"The first commandment is, Thou shalt have no other gods before me.","segments":[{"text":"The first commandment is, Thou shalt have no other gods before me.","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["50"],"wlc":["103"],"wsc":["45"]},"diffs":[],"page":null,"leaf":null},{"number":51,"question":"What is required in the first commandment?","answer":"The first commandment requireth us to know and acknowledge God to be the only true God and our God, and to worship and glorify him accordingly.","segments":[{"text":"The first commandment requireth us to know and acknowledge God to be the only true God and our God,","proofs":["1 Chronicles 28:9","Deuteronomy 26:17"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]},{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]}],"note":null},{"text":"and to worship and glorify him accordingly.","proofs":["Matthew 4:10","Psalm 29:2"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["51"],"wlc":["104"],"wsc":["46"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"requireth us to know","position":null},{"text":"acknowledge","position":null}]}],"page":null,"leaf":null},{"number":52,"question":"What is forbidden in the first commandment?","answer":"The first commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God and our God, and the giving that worship and glory to any other, which is due unto him alone.","segments":[{"text":"The first commandment forbiddeth the denying,","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null},{"text":"or not worshipping and glorifying the true God,","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null},{"text":"as God and our God,","proofs":["Psalm 81:10–11"],"refs":[{"printed":"Psalm 81:10–11","osis":["Ps.81.10-Ps.81.11"]}],"note":null},{"text":"and the giving that worship and glory to any other, which is due unto him alone.","proofs":["Romans 1:25–26"],"refs":[{"printed":"Romans 1:25–26","osis":["Rom.1.25-Rom.1.26"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["52"],"wlc":["105"],"wsc":["47"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"unto","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"forbiddeth the","position":null},{"text":"and 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commandment?","answer":"The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.","segments":[{"text":"The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["54"],"wlc":["107"],"wsc":["49"]},"diffs":[],"page":null,"leaf":null},{"number":55,"question":"What is required in the second commandment?","answer":"The second commandment requireth the receiving, observing, and keeping pure and entire all such religious worship and ordinances, as God hath appointed in his word.","segments":[{"text":"The second commandment requireth the receiving, observing, and keeping pure and entire all such religious worship and ordinances, as God hath appointed in his word.","proofs":["Deuteronomy 32:46","Matthew 28:20","Acts 2:42"],"refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["55"],"wlc":["108"],"wsc":["50"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"requireth","position":null},{"text":"appointed","position":null}]}],"page":null,"leaf":null},{"number":56,"question":"What is forbidden in the second commandment?","answer":"The second commandment forbiddeth the worshipping of God by images or any other way not appointed in his word.","segments":[{"text":"The second commandment forbiddeth the worshipping of God by images","proofs":["Deuteronomy 4:15–19","Exodus 32:5, 8"],"refs":[{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"Exodus 32:5, 8","osis":["Exod.32.5","Exod.32.8"]}],"note":null},{"text":"or any other way not appointed in his word.","proofs":["Deuteronomy 12:31–32"],"refs":[{"printed":"Deuteronomy 12:31–32","osis":["Deut.12.31-Deut.12.32"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["56"],"wlc":["109"],"wsc":["51"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"forbiddeth","position":null},{"text":"worshipping","position":null},{"text":"images","position":null},{"text":"way not","position":null},{"text":"in his word.","position":null}]}],"page":null,"leaf":null},{"number":57,"question":"What are the reasons annexed to the second commandment?","answer":"The reasons annexed to the second commandment are, God’s sovereignty over us, his propriety in us, and the zeal he hath to his own worship.","segments":[{"text":"The reasons annexed to the second commandment are, God’s sovereignty over us,","proofs":["Psalm 95:2–3, 6"],"refs":[{"printed":"Psalm 95:2–3, 6","osis":["Ps.95.2-Ps.95.3","Ps.95.6"]}],"note":null},{"text":"his propriety in us,","proofs":["Psalm 45:11"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]}],"note":null},{"text":"and the zeal he hath to his own worship.","proofs":["Exodus 34:13–14"],"refs":[{"printed":"Exodus 34:13–14","osis":["Exod.34.13-Exod.34.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["57"],"wlc":["110"],"wsc":["52"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"his","position":1},{"text":"and the","position":null},{"text":"he hath to","position":null}]}],"page":null,"leaf":null},{"number":58,"question":"Which is the third commandment?","answer":"The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.","segments":[{"text":"The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["58"],"wlc":["111"],"wsc":["53"]},"diffs":[],"page":null,"leaf":null},{"number":59,"question":"What is required in the third commandment?","answer":"The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, word and works.","segments":[{"text":"The third commandment requireth the holy and reverent use of God’s names,","proofs":["Matthew 6:9","Deuteronomy 28:58"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"note":null},{"text":"titles,","proofs":["Psalm 68:4"],"refs":[{"printed":"Psalm 68:4","osis":["Ps.68.4"]}],"note":null},{"text":"attributes,","proofs":["Revelation 15:3–4"],"refs":[{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"ordinances,","proofs":["Malachi 1:11,14"],"refs":[{"printed":"Malachi 1:11,14","osis":["Mal.1.11","Mal.1.14"]}],"note":null},{"text":"word","proofs":["Psalm 138:1–2"],"refs":[{"printed":"Psalm 138:1–2","osis":["Ps.138.1-Ps.138.2"]}],"note":null},{"text":"and works.","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["59"],"wlc":["112"],"wsc":["54"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"t","position":5}]},{"source":"wlc","type":"earlier","segments":[{"text":"holy and reverent use","position":null},{"text":"God’s names,","position":null},{"text":"works.","position":null}]}],"page":null,"leaf":null},{"number":60,"question":"What is forbidden in the third commandment?","answer":"The third commandment forbiddeth all profaning and abusing of any thing whereby God makes himself known.","segments":[{"text":"The third commandment forbiddeth all profaning and abusing of any thing whereby God makes himself known.","proofs":["Malachi 1:6–7, 12","2:2","3:14"],"refs":[{"printed":"Malachi 1:6–7, 12","osis":["Mal.1.6-Mal.1.7","Mal.1.12"]},{"printed":"2:2","osis":["Mal.2.2"]},{"printed":"3:14","osis":["Mal.3.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["60"],"wlc":["113"],"wsc":["55"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"and","position":2},{"text":"any thing","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"forbiddeth all profaning and abusing","position":null},{"text":"thing whereby","position":null},{"text":"makes himself known.","position":null}]}],"page":null,"leaf":null},{"number":61,"question":"What is the reason annexed to the third commandment?","answer":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","segments":[{"text":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","proofs":["1 Samuel 2:12, 17, 22, 29","3:13","Deuteronomy 28:58–59"],"refs":[{"printed":"1 Samuel 2:12, 17, 22, 29","osis":["1Sam.2.12","1Sam.2.17","1Sam.2.22","1Sam.2.29"]},{"printed":"3:13","osis":["1Sam.3.13"]},{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["61"],"wlc":["114"],"wsc":["56"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"is, that however","position":null},{"text":"breakers","position":null},{"text":"may escape punishment from men, yet the Lord our God","position":null}]}],"page":null,"leaf":null},{"number":62,"question":"Which is the fourth commandment?","answer":"The fourth commandment is, Remember the Sabbath day to keep it holy; six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.","segments":[{"text":"The fourth commandment is, Remember the Sabbath day to keep it holy; six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.","proofs":["Exodus 20:8–11"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["62"],"wlc":["115"],"wsc":["57"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"the","position":5}]},{"source":"wlc","type":"earlier","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"number":63,"question":"What is required in the fourth commandment?","answer":"The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself.","segments":[{"text":"The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself.","proofs":["Exodus 20:8–11","Deuteronomy 5:12–14"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]},{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["63"],"wlc":["116"],"wsc":["58"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"be a Sabbath","position":null},{"text":"Himself.","position":null}]}],"page":null,"leaf":null},{"number":64,"question":"Which day of the seven hath God appointed to be the weekly Sabbath?","answer":"Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.","segments":[{"text":"Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath;","proofs":["Exodus 20:8–11","Deuteronomy 5:12–14"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]},{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]}],"note":null},{"text":"and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.","proofs":["Psalm 118:24","Matthew 28:1","Mark 2:27–28","John 20:19–20, 26","Revelation 1:10","Mark 16:2","Luke 24:1, 30–36","John 20:1","Acts 1:3","2:1–2","20:7","1 Corinthians 16:1–2"],"refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]},{"printed":"Matthew 28:1","osis":["Matt.28.1"]},{"printed":"Mark 2:27–28","osis":["Mark.2.27-Mark.2.28"]},{"printed":"John 20:19–20, 26","osis":["John.20.19-John.20.20","John.20.26"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]},{"printed":"Mark 16:2","osis":["Mark.16.2"]},{"printed":"Luke 24:1, 30–36","osis":["Luke.24.1","Luke.24.30-Luke.24.36"]},{"printed":"John 20:1","osis":["John.20.1"]},{"printed":"Acts 1:3","osis":["Acts.1.3"]},{"printed":"2:1–2","osis":["Acts.2.1-Acts.2.2"]},{"printed":"20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["64"],"wlc":["116"],"wsc":["59"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"Before","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"Before","position":null},{"text":"God appointed the seventh day of the week to be the weekly Sabbath;","position":null}]}],"page":null,"leaf":null},{"number":65,"question":"How is the Sabbath to be sanctified?","answer":"The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The Sabbath is to be sanctified by a holy resting all that day,","proofs":["Exodus 20:8, 10"],"refs":[{"printed":"Exodus 20:8, 10","osis":["Exod.20.8","Exod.20.10"]}],"note":null},{"text":"even from such worldly employments and recreations as are lawful on other days;","proofs":["Exodus 16:25–28","Nehemiah 13:15–22"],"refs":[{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]},{"printed":"Nehemiah 13:15–22","osis":["Neh.13.15-Neh.13.22"]}],"note":null},{"text":"and spending the whole time in the public and private exercises of God’s worship,","proofs":["Luke 4:16","Acts 20:7","Psalm 92:title","Isaiah 66:23"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Psalm 92:title","osis":["Ps.92"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null},{"text":"except so much as is to be taken up in the works of necessity and mercy.","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["65"],"wlc":["117"],"wsc":["60"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"a","position":4},{"text":"that","position":null},{"text":"lawful","position":null},{"text":"spending","position":null},{"text":"except so much as is to be taken up in the works of necessity","position":null},{"text":"mercy.","position":null}]}],"page":null,"leaf":null},{"number":66,"question":"What is forbidden in the fourth commandment?","answer":"The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about worldly employments or recreations.","segments":[{"text":"The fourth commandment forbiddeth the omission or careless performance of the duties required,","proofs":["Ezekiel 22:26","Amos 8:5","Malachi 1:13"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"and the profaning the day by idleness,","proofs":["Acts 20:7,9"],"refs":[{"printed":"Acts 20:7,9","osis":["Acts.20.7","Acts.20.9"]}],"note":null},{"text":"or doing that which is in itself sinful,","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null},{"text":"or by unnecessary thoughts, words, or works, about worldly employments or recreations.","proofs":["Jeremiah 17:24–27","Isaiah 58:13"],"refs":[{"printed":"Jeremiah 17:24–27","osis":["Jer.17.24-Jer.17.27"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["66"],"wlc":["119"],"wsc":["61"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"forbiddeth the omission or careless performance","position":null},{"text":"the","position":3},{"text":"or","position":4},{"text":"or","position":5},{"text":"unnecessary thoughts, words, or","position":null},{"text":"or","position":10}]}],"page":null,"leaf":null},{"number":67,"question":"What are the reasons annexed to the fourth commandment?","answer":"The reasons annexed to the fourth commandment, are God’s allowing us six days of the week for our own lawful employments, his challenging a special propriety in a seventh, his own example, and his blessing the Sabbath day.","segments":[{"text":"The reasons annexed to the fourth 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mother; that thy days may be long upon the land which the Lord thy God giveth thee.","segments":[{"text":"The fifth commandment is, Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["68"],"wlc":["123"],"wsc":["63"]},"diffs":[],"page":null,"leaf":null},{"number":69,"question":"What is required in the fifth commandment?","answer":"The fifth commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations, as superiors, inferiors, or equals.","segments":[{"text":"The fifth commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations, as superiors,","proofs":["Ephesians 5:21"],"refs":[{"printed":"Ephesians 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fifth commandment forbiddeth the neglecting of, or doing any thing against the honour and duty which belongeth to every one in their several places and relations.","proofs":["Matthew 15:4–6","Ezekiel 34:2–4","Romans 13:8"],"refs":[{"printed":"Matthew 15:4–6","osis":["Matt.15.4-Matt.15.6"]},{"printed":"Ezekiel 34:2–4","osis":["Ezek.34.2-Ezek.34.4"]},{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["70"],"wlc":["128","130","132"],"wsc":["65"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"any thing","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"fifth commandment forbiddeth the neglecting","position":null},{"text":"or doing any thing","position":null},{"text":"honour","position":null},{"text":"duty which belongeth to every one","position":null},{"text":"several places","position":null},{"text":"relations.","position":null}]}],"page":null,"leaf":null},{"number":71,"question":"What is the reason annexed to the fifth commandment?","answer":"The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God’s glory, and their own good) to all such as keep this commandment.","segments":[{"text":"The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God’s glory, and their own good) to all such as keep this commandment.","proofs":["Deuteronomy 5:16","Ephesians 6:2–3"],"refs":[{"printed":"Deuteronomy 5:16","osis":["Deut.5.16"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["71"],"wlc":["133"],"wsc":["66"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"a","position":4}]}],"page":null,"leaf":null},{"number":72,"question":"What is the sixth commandment?","answer":"The sixth commandment is, Thou shalt not kill.","segments":[{"text":"The sixth commandment is, Thou shalt not 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5:3–4","osis":["Eph.5.3-Eph.5.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["77"],"wlc":["139"],"wsc":["72"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"forbiddeth all unchaste thoughts, words,","position":null},{"text":"actions.","position":null}]}],"page":null,"leaf":null},{"number":78,"question":"Which is the eighth commandment?","answer":"The eighth commandment is, Thou shalt not steal.","segments":[{"text":"The eighth commandment is, Thou shalt not steal.","proofs":["Exodus 20:15"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["78"],"wlc":["140"],"wsc":["73"]},"diffs":[],"page":null,"leaf":null},{"number":79,"question":"What is required in the eighth commandment?","answer":"The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.","segments":[{"text":"The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.","proofs":["Genesis 30:30","1 Timothy 5:8","Leviticus 25:35","Deuteronomy 22:1–5","Exodus 23:4–5","Genesis 47:14, 20"],"refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Leviticus 25:35","osis":["Lev.25.35"]},{"printed":"Deuteronomy 22:1–5","osis":["Deut.22.1-Deut.22.5"]},{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]},{"printed":"Genesis 47:14, 20","osis":["Gen.47.14","Gen.47.20"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["79"],"wlc":["141"],"wsc":["74"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"requireth the lawful procuring","position":null},{"text":"furthering","position":null},{"text":"ourselves and","position":null}]}],"page":null,"leaf":null},{"number":80,"question":"What is forbidden in the eighth commandment?","answer":"The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbour’s wealth or outward estate.","segments":[{"text":"The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own","proofs":["1 Timothy 5:8","Proverbs 28:19"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"note":null},{"text":"or our neighbour’s wealth or outward estate.","proofs":["Proverbs 21:17, 23:20–21","Ephesians 4:28"],"refs":[{"printed":"Proverbs 21:17, 23:20–21","osis":["Prov.21.17","Prov.23.20-Prov.23.21"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["80"],"wlc":["142"],"wsc":["75"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"forbiddeth whatsoever doth","position":null},{"text":"may unjustly hinder","position":null},{"text":"or our neighbour’s wealth or","position":null}]}],"page":null,"leaf":null},{"number":81,"question":"Which is the ninth commandment?","answer":"The ninth commandment is, Thou shalt not bear false witness against thy neighbour.","segments":[{"text":"The ninth commandment is, Thou shalt not bear false witness against thy neighbour.","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["81"],"wlc":["143"],"wsc":["76"]},"diffs":[],"page":null,"leaf":null},{"number":82,"question":"What is required in the ninth commandment?","answer":"The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbour’s good name, especially in witness bearing.","segments":[{"text":"The ninth commandment requireth the maintaining and promoting of truth between man and man,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"and of our own and our neighbour’s good name,","proofs":["3 John 12"],"refs":[{"printed":"3 John 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20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["84"],"wlc":["146"],"wsc":["79"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"anything","position":null}]}],"page":null,"leaf":null},{"number":85,"question":"What is required in the tenth commandment?","answer":"The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his.","segments":[{"text":"The tenth commandment requireth full contentment with our own condition,","proofs":["Hebrews 13:5","1 Timothy 6:6"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"with a right and charitable frame of spirit toward our neighbour, and all that is his.","proofs":["Job 31:29","Romans 12:15","1 Timothy 1:5","1 Corinthians 13:4–7"],"refs":[{"printed":"Job 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able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, or deed.","segments":[{"text":"No mere man since the fall is able in this life perfectly to keep the commandments of God,","proofs":["Ecclesiastes 7:20","1 John 1:8, 10","Galatians 5:17"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"but doth daily break them in thought, word, or deed.","proofs":["Genesis 6:5, 8:21","Rom. 3:9–21","James 3:2–13"],"refs":[{"printed":"Genesis 6:5, 8:21","osis":["Gen.6.5","Gen.8.21"]},{"printed":"Rom. 3:9–21","osis":["Rom.3.9-Rom.3.21"]},{"printed":"James 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he is offered to us in the gospel.","proofs":["John 1:12","Isaiah 26:3–4","Philippians 3:9","Galatians 2:16"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Isaiah 26:3–4","osis":["Isa.26.3-Isa.26.4"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["91"],"wlc":["72"],"wsc":["86"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"in Jesus Christ","position":null},{"text":"whereby we receive and rest upon him alone for salvation, as he is offered to us","position":null}]}],"page":null,"leaf":null},{"number":92,"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of and endeavour after new obedience.","segments":[{"text":"Repentance unto life is a saving grace,","proofs":["Acts 11:28"],"refs":[{"printed":"Acts 11:28","osis":["Acts.11.28"]}],"note":null},{"text":"whereby a sinner, out of a true sense of his sin,","proofs":["Acts 2:37–38"],"refs":[{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]}],"note":null},{"text":"and apprehension of the mercy of God in Christ,","proofs":["Joel 2:12","Jeremiah 3:22"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]},{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null},{"text":"doth, with grief and hatred of his sin, turn from it unto God,","proofs":["Jeremiah 31:18–19","Ezekiel 36:31"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null},{"text":"with full purpose of and endeavour after new obedience.","proofs":["2 Corinthians 7:11","Isaiah 1:16–17"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"Isaiah 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whereby Christ communicateth to us the benefits of redemption are his ordinances, especially the word, baptism, the Lord’s supper, and prayer; all which means are made effectual to the elect for salvation.","proofs":["Matthew 28:19–20","Acts 2:42, 46–47"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 2:42, 46–47","osis":["Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["93"],"wlc":["154"],"wsc":["88"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"baptism, the Lord’s supper,","position":null},{"text":"means","position":2}]},{"source":"wlc","type":"earlier","segments":[{"text":"us","position":null},{"text":"redemption","position":null},{"text":"baptism, the Lord’s supper,","position":null},{"text":"means","position":2}]}],"page":null,"leaf":null},{"number":94,"question":"How is the word made effectual to salvation?","answer":"The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.","segments":[{"text":"The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.","proofs":["Nehemiah 8:8","Acts 26:18","Psalm 19:8","Acts 20:32","Romans 1:15–16","10:13–17","15:4","1 Corinthians 14:24–25","2 Timothy 3:15–17"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Psalm 19:8","osis":["Ps.19.8"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 1:15–16","osis":["Rom.1.15-Rom.1.16"]},{"printed":"10:13–17","osis":["Rom.10.13-Rom.10.17"]},{"printed":"15:4","osis":["Rom.15.4"]},{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["94"],"wlc":["155"],"wsc":["89"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"converting","position":null}]}],"page":null,"leaf":null},{"number":95,"question":"How is the word to be read and heard, that it may become effectual to salvation?","answer":"That the word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.","segments":[{"text":"That the word may become effectual to salvation, we must attend thereunto with diligence,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null},{"text":"preparation,","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"and prayer;","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null},{"text":"receive it with faith and love,","proofs":["Hebrews 4:2","2 Thessalonians 2:10"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null},{"text":"lay it up in our hearts,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"and practice it in our lives.","proofs":["Luke 8:15","James 1:25"],"refs":[{"printed":"Luke 8:15","osis":["Luke.8.15"]},{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["95"],"wlc":["157","160"],"wsc":["90"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"may become effectual to salvation, we must","position":null},{"text":"thereunto","position":null},{"text":"it","position":2},{"text":"and","position":2},{"text":"lay it up in our hearts,","position":null},{"text":"practice","position":null},{"text":"our","position":2}]}],"page":null,"leaf":null},{"number":96,"question":"How do baptism and the Lord’s supper become effectual means of salvation?","answer":"Baptism and the Lord’s supper become effectual means of salvation, not for any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of the Spirit in those that by faith receive them.","segments":[{"text":"Baptism and the Lord’s supper become effectual means of salvation, not for any virtue in them, or in him that doth administer them, but only by the blessing of Christ,","proofs":["1 Peter 3:21","Matthew 3:11","1 Corinthians 3:6–7"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 3:6–7","osis":["1Cor.3.6-1Cor.3.7"]}],"note":null},{"text":"and the working of the Spirit in those that by faith receive them.","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["96"],"wlc":["161"],"wsc":["91"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"Baptism and","position":null},{"text":"Lord’s supper","position":null},{"text":"for","position":null},{"text":"the","position":6},{"text":"those","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"Baptism and","position":null},{"text":"Lord’s supper","position":null},{"text":"for","position":null},{"text":"in them,","position":null},{"text":"in","position":2},{"text":"that doth administer them,","position":null},{"text":"blessing of Christ, and the","position":null},{"text":"Spirit in those that","position":null},{"text":"faith receive them.","position":null}]}],"page":null,"leaf":null},{"number":97,"question":"What is baptism?","answer":"Baptism is an ordinance of the New Testament instituted by Jesus Christ, to be unto the party baptized a sign of his fellowship with him, in his death, burial, and resurrection; of his being ingrafted into him; of remission of sins; and of his giving up himself unto God through Jesus Christ, to live and walk in newness of life.","segments":[{"text":"Baptism is an ordinance of the New Testament instituted by Jesus Christ,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"to be unto the party baptized a sign of his fellowship with him, in his death, burial, and resurrection; of his being ingrafted into him;","proofs":["Romans 6:3–5","Colossians 2:12","Galatians 3:27"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"of remission of sins;","proofs":["Mark 1:4","Acts 2:38, 22:16"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 2:38, 22:16","osis":["Acts.2.38","Acts.22.16"]}],"note":null},{"text":"and of his giving up himself unto God through Jesus Christ, to live and walk in newness of life.","proofs":["Romans 6:3–4"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["97"],"wlc":["165"],"wsc":["94"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"an ordinance","position":null},{"text":"New Testament instituted by Jesus Christ, to be unto the party baptized a sign of his fellowship with him, in his death, burial, and resurrection; of his being ingrafted into him; of remission of sins;","position":null},{"text":"his giving up himself unto God through Jesus Christ, to live","position":null},{"text":"walk in newness","position":null},{"text":"life.","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"an ordinance","position":null},{"text":"instituted by Jesus","position":null},{"text":"unto the party baptized","position":null},{"text":"of his fellowship with him, in his death, burial,","position":null},{"text":"resurrection;","position":null},{"text":"his being ingrafted","position":null},{"text":"him;","position":null},{"text":"and of","position":null},{"text":"giving up himself unto God through Jesus Christ, to live","position":null},{"text":"walk in newness","position":null}]}],"page":null,"leaf":null},{"number":98,"question":"To whom is baptism to be administered?","answer":"Baptism is to be administered to all those who actually profess repentance towards God, faith in and obedience to our Lord Jesus Christ, and to none other.","segments":[{"text":"Baptism is to be administered to all those who actually profess repentance towards God,","proofs":["Acts 2:38","Matthew 3:6"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"note":null},{"text":"faith in and obedience to our Lord Jesus Christ, and to none other.","proofs":["Acts 8:12, 36–38","10:47–48"],"refs":[{"printed":"Acts 8:12, 36–38","osis":["Acts.8.12","Acts.8.36-Acts.8.38"]},{"printed":"10:47–48","osis":["Acts.10.47-Acts.10.48"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["98"],"wlc":["166"],"wsc":["95"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"all those who actually","position":null},{"text":"repentance towards God,","position":null},{"text":"our Lord Jesus Christ, and","position":null},{"text":"none other.","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"all those who actually","position":null},{"text":"repentance towards God,","position":null},{"text":"our Lord Jesus","position":null},{"text":"none other.","position":null}]}],"page":null,"leaf":null},{"number":99,"question":"Are the infants of such as are professing believers to be baptized?","answer":"The infants of such as are professing believers are not to be baptized, because there is neither command or example in the holy scriptures, or certain consequence from them to baptize such.","segments":[{"text":"The infants of such as are professing believers are not to be baptized, because there is neither command or example in the holy scriptures, or certain consequence from them to baptize such.","proofs":["Proverbs 30:6","Luke 3:7–8"],"refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]},{"printed":"Luke 3:7–8","osis":["Luke.3.7-Luke.3.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["99"],"wlc":["166"],"wsc":["95"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"professing believers","position":null},{"text":"not","position":null},{"text":"because there is neither command or example in the holy scriptures, or certain consequence from them to baptize such.","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"The infants of such as are professing believers are","position":null},{"text":"baptized, because there is neither command or example in the holy scriptures, or certain consequence from them","position":null},{"text":"baptize such.","position":null}]}],"page":null,"leaf":null},{"number":100,"question":"How is Baptism rightly administered?","answer":"Baptism is rightly administered by immersion, or dipping the whole body of the party in water, into the name of the Father, and of the Son, and of the Holy Spirit, according to Christ’s institution, and the practice of the apostles, and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men.","segments":[{"text":"Baptism is rightly administered by immersion, or dipping the whole body of the party in water, into the name of the Father, and of the Son, and of the Holy Spirit, according to Christ’s institution, and the practice of the apostles,","proofs":["Matthew 3:16","John 3:23","4:1–2","Matthew 28:19–20","Acts 8:38","Romans 6:4","Colossians 2:12"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]},{"printed":"4:1–2","osis":["John.4.1-John.4.2"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null},{"text":"and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["100"]},"diffs":[],"page":null,"leaf":null},{"number":101,"question":"What is the duty of such who are rightly baptized?","answer":"It is the duty of such who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.","segments":[{"text":"It is the duty of such who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.","proofs":["Acts 2:41–42","5:13–14","9:26","1 Peter 2:5","Luke 1:6"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:13–14","osis":["Acts.5.13-Acts.5.14"]},{"printed":"9:26","osis":["Acts.9.26"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"Luke 1:6","osis":["Luke.1.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["101"]},"diffs":[],"page":null,"leaf":null},{"number":102,"question":"What is the Lord’s supper?","answer":"The Lord’s supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to his appointment, his death is shown forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace.","segments":[{"text":"The Lord’s supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to his appointment, his death is shown forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace.","proofs":["Matthew 26:26–28","1 Corinthians 11:23–26","10:16"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"10:16","osis":["1Cor.10.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["102"],"wlc":["168"],"wsc":["96"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"an ordinance of the New Testament, instituted by Jesus Christ;","position":null},{"text":"his","position":1},{"text":"shown","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"an ordinance","position":null},{"text":"instituted by Jesus Christ;","position":null},{"text":"his","position":1},{"text":"shown","position":null},{"text":"the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of","position":null},{"text":"with all his benefits,","position":null}]}],"page":null,"leaf":null},{"number":103,"question":"Who are the proper subjects of this ordinance?","answer":"They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.","segments":[{"text":"They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["103"]},"diffs":[],"page":null,"leaf":null},{"number":104,"question":"What is required to the worthy receiving of the Lord’s supper?","answer":"It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily they eat and drink judgment to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body,","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"of their faith to feed upon him,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"of their repentance,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"love,","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"and new obedience,","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null},{"text":"lest coming unworthily they eat and drink judgment to themselves.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["104"],"wlc":["171"],"wsc":["97"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"It is required of them","position":null},{"text":"would worthily partake","position":null},{"text":"that","position":2},{"text":"examine","position":null},{"text":"knowledge to discern the Lord’s body,","position":null},{"text":"faith to feed upon him,","position":null},{"text":"lest coming unworthily they eat","position":null},{"text":"drink judgment to themselves.","position":null}]}],"page":null,"leaf":null},{"number":105,"question":"What is prayer?","answer":"Prayer is an offering up our desires to God, by the assistance of the Holy Spirit, for things agreeable to his will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up our desires to God,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"by the assistance of the Holy Spirit,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"for things agreeable to his will,","proofs":["1 John 5:14","Romans 8:27"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]},{"printed":"Romans 8:27","osis":["Rom.8.27"]}],"note":null},{"text":"in the name of Christ,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"believing,","proofs":["Matthew 21:22","James 1:6"],"refs":[{"printed":"Matthew 21:22","osis":["Matt.21.22"]},{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"with confession of our sins,","proofs":["Psalm 32:5–6","Daniel 9:4"],"refs":[{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]},{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null},{"text":"and thankful acknowledgment of his mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["105"],"wlc":["178"],"wsc":["98"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"to","position":1},{"text":"by the assistance of the Holy Spirit,","position":null},{"text":"believing,","position":null}]},{"source":"wlc","type":"earlier","segments":[{"text":"to","position":1},{"text":"by the assistance of the Holy Spirit, for things agreeable to his will,","position":null},{"text":"believing,","position":null}]}],"page":null,"leaf":null},{"number":106,"question":"What rule hath God given for our direction in prayer?","answer":"The whole word of God is of use to direct us in prayer; but the special rule of direction is that prayer which Christ taught his disciples, commonly called the Lord’s prayer.","segments":[{"text":"The whole word of God is of use to direct us in prayer;","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"but the special rule of direction is that prayer which Christ taught his disciples, commonly called the Lord’s prayer.","proofs":["Matthew 6:9–13","Luke 11:2–4"],"refs":[{"printed":"Matthew 6:9–13","osis":["Matt.6.9-Matt.6.13"]},{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["106"],"wlc":["186"],"wsc":["99"]},"diffs":[],"page":null,"leaf":null},{"number":107,"question":"What doth the preface of the Lord’s prayer teach us?","answer":"The preface of the Lord’s prayer, which is Our Father which art in heaven, teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.","segments":[{"text":"The preface of the Lord’s prayer, which is Our Father which art in heaven,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us;","proofs":["Romans 8:15","Luke 11:13","Isaiah 24:8"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]},{"printed":"Isaiah 24:8","osis":["Isa.24.8"]}],"note":null},{"text":"and that we should pray with and for others.","proofs":["Acts 12:5","1 Timothy 2:1–2"],"refs":[{"printed":"Acts 12:5","osis":["Acts.12.5"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["107"],"wlc":["189"],"wsc":["100"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"which is","position":null},{"text":"with all 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11:36"],"refs":[{"printed":"Psalm 83 throughout","osis":["Ps.83"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["108"],"wlc":["190"],"wsc":["101"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"all that whereby he maketh himself known,","position":null}]}],"page":null,"leaf":null},{"number":109,"question":"What do we pray for in the second petition?","answer":"In the second petition, which is, Thy kingdom come, we pray that Satan’s kingdom may be destroyed, and that the kingdom of grace may be advanced ourselves and others brought into it and kept in it, and that the kingdom of glory may be hastened.","segments":[{"text":"In the second petition, which is, Thy kingdom come,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray that Satan’s kingdom may be destroyed,","proofs":["Psalm 68:1, 18"],"refs":[{"printed":"Psalm 68:1, 18","osis":["Ps.68.1","Ps.68.18"]}],"note":null},{"text":"and that the kingdom of grace may be advanced","proofs":["Revelation 12:10–11"],"refs":[{"printed":"Revelation 12:10–11","osis":["Rev.12.10-Rev.12.11"]}],"note":null},{"text":"ourselves and others brought into it and kept in it,","proofs":["2 Thessalonians 3:1","Romans 10:1","John 17:19–20"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]},{"printed":"Romans 10:1","osis":["Rom.10.1"]},{"printed":"John 17:19–20","osis":["John.17.19-John.17.20"]}],"note":null},{"text":"and that the kingdom of glory may be hastened.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["109"],"wlc":["191"],"wsc":["102"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"that Satan’s kingdom may be destroyed, and","position":null},{"text":"grace","position":null},{"text":"advanced ourselves and others","position":null},{"text":"into it and kept","position":null},{"text":"it,","position":null},{"text":"glory","position":null},{"text":"be hastened.","position":null}]}],"page":null,"leaf":null},{"number":110,"question":"What do we pray for in the third petition?","answer":"In the third petition, which is, Thy will be done on earth as it is in heaven we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.","segments":[{"text":"In the third petition, which is, Thy will be done on earth as it is in heaven","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things,","proofs":["Psalm 67 throughout","Psalm 119:36","2 Samuel 15:25","Job 1:21"],"refs":[{"printed":"Psalm 67 throughout","osis":["Ps.67"]},{"printed":"Psalm 119:36","osis":["Ps.119.36"]},{"printed":"2 Samuel 15:25","osis":["2Sam.15.25"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"as the angels do in heaven.","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["110"],"wlc":["192"],"wsc":["103"]},"diffs":[{"source":"wsc","type":"earlier","segments":[{"text":"on","position":3}]},{"source":"wlc","type":"earlier","segments":[{"text":"on","position":3},{"text":"would","position":null},{"text":"obey,","position":null}]}],"page":null,"leaf":null},{"number":111,"question":"What do we pray for in the fourth petition?","answer":"In the fourth petition, which is, Give us this day our daily bread, we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth petition, which is, Give us this day our daily bread,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":["Proverbs 30:8","Genesis 28:20","1 Timothy 4:4–5"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]},{"printed":"Genesis 28:20","osis":["Gen.28.20"]},{"printed":"1 Timothy 4:4–5","osis":["1Tim.4.4-1Tim.4.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["111"],"wlc":["193"],"wsc":["104"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"we pray","position":null},{"text":"of God’s free gift","position":null},{"text":"may receive a competent portion of","position":null},{"text":"good things","position":null},{"text":"enjoy his blessing with","position":null}]}],"page":null,"leaf":null},{"number":112,"question":"What do we pray for in the fifth petition?","answer":"In the fifth petition, which is, And forgive us our debts as we forgive our debtors, we pray that God, for Christ’s sake, would freely pardon all our sins which we are the rather encouraged to ask because by his grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth petition, which is, And forgive us our debts as we forgive our debtors,","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"we pray that God, for Christ’s sake, would freely pardon all our sins","proofs":["Psalm 51:1–2,7,9","Daniel 9:17–19"],"refs":[{"printed":"Psalm 51:1–2,7,9","osis":["Ps.51.1-Ps.51.2","Ps.51.7","Ps.51.9"]},{"printed":"Daniel 9:17–19","osis":["Dan.9.17-Dan.9.19"]}],"note":null},{"text":"which we are the rather encouraged to ask because by his grace we are enabled from the heart to forgive others.","proofs":["Luke 11:4","Matthew 18:35"],"refs":[{"printed":"Luke 11:4","osis":["Luke.11.4"]},{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["112"],"wlc":["194"],"wsc":["105"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"And","position":null},{"text":"for Christ’s sake,","position":null},{"text":"freely","position":null},{"text":"all","position":null},{"text":"sins","position":null},{"text":"encouraged","position":null},{"text":"because by his grace","position":null},{"text":"are enabled","position":null},{"text":"to","position":3}]}],"page":null,"leaf":null},{"number":113,"question":"What do we pray for in the sixth petition?","answer":"In the sixth petition, which is, And lead us not into temptation but deliver us from evil, we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth petition, which is, And lead us not into temptation but deliver us from evil,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"we pray that God would either keep us from being tempted to sin,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"or support and deliver us when we are tempted.","proofs":["2 Corinthians 12:8"],"refs":[{"printed":"2 Corinthians 12:8","osis":["2Cor.12.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["113"],"wlc":["195"],"wsc":["106"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"either keep","position":null},{"text":"support and deliver us when we are","position":null}]}],"page":null,"leaf":null},{"number":114,"question":"What doth the conclusion of the Lord’s prayer teach us?","answer":"The conclusion of the Lord’s prayer, which is, For thine is the kingdom, and the power, and the glory, for ever, Amen, teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory, to him. And in testimony of our desire and assurance to be heard, we say, Amen.","segments":[{"text":"The conclusion of the Lord’s prayer, which is, For thine is the kingdom, and the power, and the glory, for ever, Amen,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"teacheth us to take our encouragement in prayer from God only,","proofs":["Daniel 9:4,7–9,16–19"],"refs":[{"printed":"Daniel 9:4,7–9,16–19","osis":["Dan.9.4","Dan.9.7-Dan.9.9","Dan.9.16-Dan.9.19"]}],"note":null},{"text":"and in our prayers to praise him, ascribing kingdom, power, and glory, to him.","proofs":["1 Chronicles 29:10–13"],"refs":[{"printed":"1 Chronicles 29:10–13","osis":["1Chr.29.10-1Chr.29.13"]}],"note":null},{"text":"And in testimony of our desire and assurance to be heard, we say, Amen.","proofs":["1 Corinthians 14:16","Revelation 22:20–21"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"Revelation 22:20–21","osis":["Rev.22.20-Rev.22.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["114"],"wlc":["196"],"wsc":["107"]},"diffs":[{"source":"wlc","type":"earlier","segments":[{"text":"for ever,","position":null},{"text":"take","position":null},{"text":"encouragement","position":null},{"text":"prayer","position":2},{"text":"only,","position":null},{"text":"in","position":4},{"text":"praise him,","position":null},{"text":"kingdom, power, and glory,","position":null},{"text":"him.","position":null},{"text":"testimony of","position":null},{"text":"to be heard,","position":null}]}],"page":null,"leaf":null}],"expositions":[{"question":1,"paragraphs":[[{"question":"Is God the first of all beings?","answer":"Yes.","verse":"I am the first,","reference":"Isaiah 44:6","refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"footnote":null},{"question":"Is he the first cause of all beings?","answer":"Yes.","verse":"Of whom are all things,","reference":"1 Corinthians 8:6","refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"footnote":null},{"question":"Are all other causes subordinate to the first cause?","answer":"Yes.","verse":"O Assyrian, the rod of mine anger and the staff in their hands is mine indignation,","reference":"Isaiah 10:5","refs":[{"printed":"Isaiah 10:5","osis":["Isa.10.5"]}],"footnote":null},{"question":"Is God the first in creation?","answer":"Yes.","verse":"He spake and it was done,","reference":"Psalm 33:9","refs":[{"printed":"Psalm 33:9","osis":["Ps.33.9"]}],"footnote":null},{"question":"Is he the first in providence?","answer":"Yes.","verse":"For in him we live, and move, and have our being,","reference":"Acts 17:28","refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"footnote":null},{"question":"Is he the first in government?","answer":"Yes.","verse":"Thy throne is established of old,","reference":"Psalm 93:2","refs":[{"printed":"Psalm 93:2","osis":["Ps.93.2"]}],"footnote":null},{"question":"Is he the first in the world of grace?","answer":"Yes.","verse":"All things are of God, who hath reconciled us to himself,","reference":"2 Corinthians 5:18","refs":[{"printed":"2 Corinthians 5:18","osis":["2Cor.5.18"]}],"footnote":null},{"question":"Is he first in the displays of his love?","answer":"Yes.","verse":"We love him because he first loved us,","reference":"1 John 4:19","refs":[{"printed":"1 John 4:19","osis":["1John.4.19"]}],"footnote":null},{"question":"Can we be beforehand with God?","answer":"No.","verse":"Who hath first given unto him, and it shall be recompensed unto him again,","reference":"Romans 11:35","refs":[{"printed":"Romans 11:35","osis":["Rom.11.35"]}],"footnote":null}],[{"question":"Should God then be first in our thoughts?","answer":"Yes.","verse":"When I awake I am still with thee,","reference":"Psalm 139:18","refs":[{"printed":"Psalm 139:18","osis":["Ps.139.18"]}],"footnote":null},{"question":"And first in our esteem?","answer":"Yes.","verse":"Whom have I in heaven but thee,","reference":"Psalm 73:25","refs":[{"printed":"Psalm 73:25","osis":["Ps.73.25"]}],"footnote":null},{"question":"Should we first give ourselves unto him?","answer":"Yes.","verse":"But first gave their own selves unto the Lord,","reference":"2 Corinthians 8:5","refs":[{"printed":"2 Corinthians 8:5","osis":["2Cor.8.5"]}],"footnote":null},{"question":"And should he have the first fruits?","answer":"Yes.","verse":"My soul desireth the first ripe fruits,","reference":"Micah 7:1","refs":[{"printed":"Micah 7:1","osis":["Mic.7.1"]}],"footnote":null}],[{"question":"Is God the chiefest being?","answer":"Yes.","verse":"Who is like unto thee, O Lord?","reference":"Exodus 15:11","refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"footnote":null},{"question":"Is he above all pretenders?","answer":"Yes.","verse":"He is a great King above all gods,","reference":"Psalm 95:3","refs":[{"printed":"Psalm 95:3","osis":["Ps.95.3"]}],"footnote":null},{"question":"Is he chief in heaven?","answer":"Yes.","verse":"Who in heaven can be compared unto the Lord,","reference":"Psalm 89:6","refs":[{"printed":"Psalm 89:6","osis":["Ps.89.6"]}],"footnote":null},{"question":"Is he chief on earth?","answer":"Yes.","verse":"Thou Lord art high above all the earth,","reference":"Psalm 97:9","refs":[{"printed":"Psalm 97:9","osis":["Ps.97.9"]}],"footnote":null},{"question":"Is he only one of the chief?","answer":"No.","verse":"For he is the Most High,","reference":"Psalm 56:2","refs":[{"printed":"Psalm 56:2","osis":["Ps.56.2"]}],"footnote":null},{"question":"And will he ever retain his preeminency?","answer":"Yes.","verse":"For he is the Most High for evermore,","reference":"Psalm 92:8","refs":[{"printed":"Psalm 92:8","osis":["Ps.92.8"]}],"footnote":null}],[{"question":"Should God then be chiefly loved?","answer":"Yes.","verse":"Thou shalt love the Lord thy God with all thine heart,","reference":"Luke 10:27","refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"footnote":null},{"question":"And chiefly feared?","answer":"Yes.","verse":"Rather fear him who is able to destroy both soul and body in hell,","reference":"Matthew 10:28","refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"footnote":null},{"question":"And are those happy who are interested in him?","answer":"Yes.","verse":"Happy is that people whose God is the Lord,","reference":"Psalm 144:15","refs":[{"printed":"Psalm 144:15","osis":["Ps.144.15"]}],"footnote":null}]]},{"question":2,"paragraphs":[[{"question":"Are there any that disbelieve the being of a God?","answer":"Yes.","verse":"They say in their heart there is no God,","reference":"Psalm 14:1","refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"footnote":null},{"question":"And does this open a door to all immoralities?","answer":"Yes.","verse":"They are corrupt, they have done abominable works,","reference":"Psalm 14:1","refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"footnote":null},{"question":"Is the being of God then a necessary article of the christian faith?","answer":"Yes.","verse":"He that cometh to God must believe that he is","reference":"Hebrews 11:6","refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"footnote":null},{"question":"And is it the foundation of all practical religion?","answer":"Yes.","verse":"How shall they call on him in whom they have not believed,","reference":"Romans 10:14","refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"footnote":null},{"question":"Is God’s existence a comfortable thought to the saint?","answer":"Yes.","verse":"Verily, there is a God that judgeth in the earth,","reference":"Psalm 58:11","refs":[{"printed":"Psalm 58:11","osis":["Ps.58.11"]}],"footnote":null},{"question":"And an awful thought to the wicked?","answer":"Yes.","verse":"Fear ye not me, saith the Lord,","reference":"Jeremiah 5:22","refs":[{"printed":"Jeremiah 5:22","osis":["Jer.5.22"]}],"footnote":null}],[{"question":"Did the first man believe there was a God?","answer":"Yes.","verse":"For he heard his voice and was afraid,","reference":"Genesis 3:10","refs":[{"printed":"Genesis 3:10","osis":["Gen.3.10"]}],"footnote":null},{"question":"Did other men in the first ages of the world believe it?","answer":"Yes.","verse":"For they called upon his name,","reference":"Genesis 4:26","refs":[{"printed":"Genesis 4:26","osis":["Gen.4.26"]}],"footnote":null},{"question":"Have not all nations believed it?","answer":"Yes.","verse":"They knew God, though they glorified him not as God,","reference":"Romans 1:21","refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"footnote":null},{"question":"Do holy spirits above believe there is a God?","answer":"Yes.","verse":"They rest not day and night, saying, Holy, holy, holy, Lord God Almighty,","reference":"Revelation 4:8","refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"footnote":null},{"question":"Do the devils believe it?","answer":"Yes.","verse":"The devils believe and tremble,","reference":"James 2:19","refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"footnote":null},{"question":"Do we well then to believe it?","answer":"Yes.","verse":"Thou believest that there is one God; thou dost well,","reference":"James 2:19","refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"footnote":null}],[{"question":"Is ignorance of God a folly?","answer":"Yes.","verse":"My people are foolish, they have not known me,","reference":"Jeremiah 4:22","refs":[{"printed":"Jeremiah 4:22","osis":["Jer.4.22"]}],"footnote":null},{"question":"And a shame?","answer":"Yes.","verse":"Some have not the knowledge of God, I speak it to your shame,","reference":"1 Corinthians 15:34","refs":[{"printed":"1 Corinthians 15:34","osis":["1Cor.15.34"]}],"footnote":null},{"question":"And a sin?","answer":"Yes.","verse":"They have perverted their way, and forgotten the Lord their God,","reference":"Jeremiah 3:21","refs":[{"printed":"Jeremiah 3:21","osis":["Jer.3.21"]}],"footnote":null},{"question":"Is it an inexcusable sin?","answer":"Yes.","verse":"They are without excuse,","reference":"Romans 1:20","refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"footnote":null},{"question":"And a destructive sin?","answer":"Yes.","verse":"He shall be driven from light into darkness, this is the place of him that knoweth not God,","reference":"Job 18:21","refs":[{"printed":"Job 18:21","osis":["Job.18.21"]}],"footnote":null}]]},{"question":3,"paragraphs":[[{"question":"Is there a light in man?","answer":"Yes.","verse":"The spirit of man is the candle of the Lord,","reference":"Proverbs 20:27","refs":[{"printed":"Proverbs 20:27","osis":["Prov.20.27"]}],"footnote":null},{"question":"Is this light obscured by the fall?","answer":"Yes.","verse":"Having the understanding darkened,","reference":"Ephesians 4:18","refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"footnote":null},{"question":"Is it sufficient then to teach us anything?","answer":"Yes.","verse":"Doth not even nature itself teach you,","reference":"1 Corinthians 11:14","refs":[{"printed":"1 Corinthians 11:14","osis":["1Cor.11.14"]}],"footnote":null},{"question":"Doth it instruct us in the being of a God?","answer":"Yes.","verse":"Because that which may be known of God is manifest in them, for God hath showed it to them,","reference":"Romans 1:19","refs":[{"printed":"Romans 1:19","osis":["Rom.1.19"]}],"footnote":null},{"question":"But is that knowledge which it affords attended with many doubts and uncertainties?","answer":"Yes.","verse":"Thus the Athenians are said to seek the Lord, if haply they might feel after him and find him,","reference":"Acts 17:27","refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"footnote":null},{"question":"And are there many things concerning God, which it neither doth nor can discover?","answer":"Yes.","verse":"For the natural man receiveth not the things of the Spirit of God, because they are spiritually discerned,","reference":"1 Corinthians 2:14","refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"footnote":null}],[{"question":"May God be known by his works of creation?","answer":"Yes.","verse":"For the invisible things of him from the creation are clearly seen, being understood by the things that are made,","reference":"Romans 1:20","refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"footnote":null},{"question":"Do the heavenly bodies prove the being of a God?","answer":"Yes.","verse":"The heavens declare the glory of God,","reference":"Psalm 19:1","refs":[{"printed":"Psalm 19:1","osis":["Ps.19.1"]}],"footnote":null},{"question":"And our own bodies?","answer":"Yes.","verse":"I am fearfully and wonderfully made,","reference":"Psalm 139:14","refs":[{"printed":"Psalm 139:14","osis":["Ps.139.14"]}],"footnote":null},{"question":"And may we learn this from every creature?","answer":"Yes.","verse":"Ask now the beasts, and they shall teach thee,","reference":"Job 12:7","refs":[{"printed":"Job 12:7","osis":["Job.12.7"]}],"footnote":null}],[{"question":"Is God known by his works of providence?","answer":"Yes.","verse":"Who knoweth not in all these, that the hand of the Lord hath wrought this,","reference":"Job 12:9","refs":[{"printed":"Job 12:9","osis":["Job.12.9"]}],"footnote":null},{"question":"Is he known by his works of terror?","answer":"Yes.","verse":"The Lord is known by the judgment he executeth,","reference":"Psalm 9:16","refs":[{"printed":"Psalm 9:16","osis":["Ps.9.16"]}],"footnote":null},{"question":"And by his works of mercy?","answer":"Yes.","verse":"He hath not left himself without witness in that he did good,","reference":"Acts 14:17","refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"footnote":null},{"question":"Is God known by the accomplishment of prophecies?","answer":"Yes.","verse":"I am God, and there is none else, declaring the end from the beginning,","reference":"Isaiah 46:9–10","refs":[{"printed":"Isaiah 46:9–10","osis":["Isa.46.9-Isa.46.10"]}],"footnote":null},{"question":"Do miracles declare the existence of God?","answer":"Yes.","verse":"This is the finger of God,","reference":"Exodus 8:19","refs":[{"printed":"Exodus 8:19","osis":["Exod.8.19"]}],"footnote":null},{"question":"But have men by these means attained to a sufficient knowledge of God?","answer":"No.","verse":"For the world by wisdom knew not God,","reference":"1 Corinthians 1:21","refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"footnote":null}],[{"question":"Is God known by his word?","answer":"Yes.","verse":"For it is profitable for doctrine,","reference":"2 Timothy 3:16","refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"footnote":null},{"question":"Were men in the dark without the word?","answer":"Yes.","verse":"For it is a light that shineth in a dark place,","reference":"2 Peter 1:19","refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"footnote":null},{"question":"Should we then have recourse to the word for the knowledge of God?","answer":"Yes.","verse":"To the law and to the testimony,","reference":"Isaiah 8:20","refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"footnote":null},{"question":"And are those to blame who indulge unscriptural notions concerning him?","answer":"Yes.","verse":"Intruding into the things they have not seen,","reference":"Colossians 2:18","refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"footnote":null}],[{"question":"Is the word sufficient to afford us the saving knowledge of God?","answer":"No.","verse":"For some hear and understand not,","reference":"Isaiah 6:9","refs":[{"printed":"Isaiah 6:9","osis":["Isa.6.9"]}],"footnote":null},{"question":"Is this then only to be attained by the Spirit?","answer":"Yes.","verse":"For the letter killeth, but the Spirit giveth life,","reference":"2 Corinthians 3:6","refs":[{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"footnote":null},{"question":"And is the spirit promised for this purpose to all that sincerely ask it?","answer":"Yes.","verse":"Your heavenly Father shall give the Holy Spirit to them that ask him,","reference":"Luke 11:13","refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"footnote":null}]]},{"question":4,"paragraphs":[[{"question":"Are the scriptures of the Old and New Testament the word of God?","answer":"Yes.","verse":"All scripture is given by inspiration of God,","reference":"2 Timothy 3:16","refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"footnote":null},{"question":"Might not this revelation be imposed upon us by evil spirits?","answer":"No.","verse":"For if Satan be divided against himself how shall his kingdom stand,","reference":"Matthew 12:26","refs":[{"printed":"Matthew 12:26","osis":["Matt.12.26"]}],"footnote":null},{"question":"Might it not be intruded upon us by wicked and designing men?","answer":"No.","verse":"Do men gather grapes of thorns, or figs of thistles,","reference":"Matthew 7:16","refs":[{"printed":"Matthew 7:16","osis":["Matt.7.16"]}],"footnote":null},{"question":"Might it not be the fruit of pious craft in good men?","answer":"No.","verse":"I say the truth in Christ, I He not,","reference":"Romans 9:1","refs":[{"printed":"Romans 9:1","osis":["Rom.9.1"]}],"footnote":null}],[{"question":"Were holy men then moved to speak what they did?","answer":"Yes.","verse":"Holy men of God spake as they were moved by the Holy Ghost,","reference":"2 Peter 1:21","refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"footnote":null},{"question":"Were they moved to write what they spoke?","answer":"Yes.","verse":"The Lord said, write the vision, make it plain upon the tables,","reference":"Habakkuk 2:2","refs":[{"printed":"Habakkuk 2:2","osis":["Hab.2.2"]}],"footnote":null},{"question":"Does God own what men have thus written as his?","answer":"Yes.","verse":"I have written to him the great things of my law,","reference":"Hosea 8:12","refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]}],"footnote":null},{"question":"Were the writings of the Old Testament inspired?","answer":"Yes.","verse":"For the prophecy came not of old times by the will of man,","reference":"2 Peter 1:21","refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"footnote":null},{"question":"And may the same be affirmed of those of the New?","answer":"Yes.","verse":"The revelation of Jesus Christ, which God sent by his angel to his servant","reference":"Revelation 1:1","refs":[{"printed":"Revelation 1:1","osis":["Rev.1.1"]}],"footnote":null}],[{"question":"Were the penmen of the sacred scriptures satisfied of their own inspiration?","answer":"Yes.","verse":"The God of Israel said, the Rock of Israel spake to me,","reference":"2 Samuel 23:3","refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"footnote":null},{"question":"But might they not be deceived?","answer":"No.","verse":"We have not followed cunningly devised fables,","reference":"2 Peter 1:16","refs":[{"printed":"2 Peter 1:16","osis":["2Pet.1.16"]}],"footnote":null},{"question":"Did they write what they knew?","answer":"Yes.","verse":"That which we have seen and heard declare we unto you,","reference":"1 John 1:3","refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]}],"footnote":null},{"question":"And what others who were their contemporaries knew?","answer":"Yes.","verse":"For this thing was not done in a corner,","reference":"Acts 26:26","refs":[{"printed":"Acts 26:26","osis":["Acts.26.26"]}],"footnote":null},{"question":"Did they take any undue methods to gain credit?","answer":"No.","verse":"My speech and my preaching was not with enticing words of man’s wisdom,","reference":"1 Corinthians 2:4","refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"footnote":null},{"question":"Had they no secular aims?","answer":"No.","verse":"For therefore we both labour and suffer reproach,","reference":"1 Timothy 4:10","refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"footnote":null}],[{"question":"Were the divine writings confirmed by miracles?","answer":"Yes.","verse":"God also bearing them witness with signs and wonders,","reference":"Hebrews 2:4","refs":[{"printed":"Hebrews 2:4","osis":["Heb.2.4"]}],"footnote":null},{"question":"Did the gospel gain early credit?","answer":"Yes.","verse":"Their sound went out into all the earth, and their words unto the ends of the world,","reference":"Romans 10:18","refs":[{"printed":"Romans 10:18","osis":["Rom.10.18"]}],"footnote":null},{"question":"Have many confirmed and sealed it with their blood?","answer":"Yes.","verse":"They were slain for the word of God,","reference":"Revelation 6:9","refs":[{"printed":"Revelation 6:9","osis":["Rev.6.9"]}],"footnote":null},{"question":"And hath it a witness in the heart of every true christian?","answer":"Yes.","verse":"For he that believeth hath the witness in himself,","reference":"1 John 5:10","refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"footnote":null}],[{"question":"Is the word of God a rule?","answer":"Yes.","verse":"It is a light to our feet, and a lamp to our path,","reference":"Psalm 119:105","refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"footnote":null},{"question":"Do we need such a rule?","answer":"Yes.","verse":"For we all like sheep have gone astray,","reference":"Isaiah 53:6","refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"footnote":null},{"question":"Is the word of God a sufficient rule?","answer":"Yes.","verse":"The law of the Lord is perfect,","reference":"Psalm 19:7","refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"footnote":null},{"question":"Is it a plain rule?","answer":"Yes.","verse":"The words of his mouth are all plain to him that understandeth,","reference":"Proverbs 8:8–9","refs":[{"printed":"Proverbs 8:8–9","osis":["Prov.8.8-Prov.8.9"]}],"footnote":null},{"question":"Is it an extensive rule?","answer":"Yes.","verse":"The commandment is exceeding broad,","reference":"Psalm 119:96","refs":[{"printed":"Psalm 119:96","osis":["Ps.119.96"]}],"footnote":null},{"question":"Is it an abiding rule?","answer":"Yes.","verse":"The word of the Lord endureth for ever,","reference":"1 Peter 1:23","refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"footnote":null},{"question":"And is it the only rule?","answer":"Yes.","verse":"For if any man shall add to these things, God will add to him the plague written in this book,","reference":"Revelation 22:18","refs":[{"printed":"Revelation 22:18","osis":["Rev.22.18"]}],"footnote":null}],[{"question":"Are not unwritten traditions a rule?","answer":"No.","verse":"Ye have made the commandment of God of none effect by your traditions,","reference":"Matthew 15:6","refs":[{"printed":"Matthew 15:6","osis":["Matt.15.6"]}],"footnote":null},{"question":"Is the authority of the church a rule?","answer":"No.","verse":"For our faith should not stand in the wisdom of men,","reference":"1 Corinthians 2:5","refs":[{"printed":"1 Corinthians 2:5","osis":["1Cor.2.5"]}],"footnote":null},{"question":"Are the sentiments of great men a rule?","answer":"No.","verse":"The prophet and the priest have erred,","reference":"Isaiah 28:7","refs":[{"printed":"Isaiah 28:7","osis":["Isa.28.7"]}],"footnote":null},{"question":"Is the light of nature a sufficient rule?","answer":"No.","verse":"For it is said of those that were guided by it, the way of peace they have not known,","reference":"Romans 3:17","refs":[{"printed":"Romans 3:17","osis":["Rom.3.17"]}],"footnote":null},{"question":"Is the light within a certain rule?","answer":"No.","verse":"The way of man is not in himself,","reference":"Jeremiah 10:23","refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"footnote":null},{"question":"Are not the examples of many a rule?","answer":"No.","verse":"Thou shalt not follow a multitude to do evil,","reference":"Exodus 23:2","refs":[{"printed":"Exodus 23:2","osis":["Exod.23.2"]}],"footnote":null},{"question":"Are not the examples of the good a sufficient rule?","answer":"No.","verse":"We must be followers of them only as they are of Christ,","reference":"1 Corinthians 11:1","refs":[{"printed":"1 Corinthians 11:1","osis":["1Cor.11.1"]}],"footnote":null},{"question":"May not what angels say be depended upon as a certain rule?","answer":"No.","verse":"Though an angel from heaven preach any other gospel to you, let him be accursed,","reference":"Galatians 1:8","refs":[{"printed":"Galatians 1:8","osis":["Gal.1.8"]}],"footnote":null},{"question":"Or a voice from heaven?","answer":"No.","verse":"For we have a more sure word of prophecy,","reference":"2 Peter 1:19","refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"footnote":null}],[{"question":"Is it necessary then that the scriptures should be translated?","answer":"Yes.","verse":"For if I come unto you speaking with tongues, what shall I profit you,","reference":"1 Corinthians 14:6","refs":[{"printed":"1 Corinthians 14:6","osis":["1Cor.14.6"]}],"footnote":null},{"question":"Should we readily receive and embrace them?","answer":"Yes.","verse":"They received the word with all readiness of mind,","reference":"Acts 17:11","refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"footnote":null},{"question":"And should we make them our rule?","answer":"Yes.","verse":"Let us walk by the same rule,","reference":"Philippians 3:16","refs":[{"printed":"Philippians 3:16","osis":["Phil.3.16"]}],"footnote":null}]]},{"question":5,"paragraphs":[[{"question":"Should the scriptures be read?","answer":"Yes.","verse":"Seek ye out of the book of the Lord and read,","reference":"Isaiah 34:16","refs":[{"printed":"Isaiah 34:16","osis":["Isa.34.16"]}],"footnote":null},{"question":"Should we read them to ourselves?","answer":"Yes.","verse":"The eunuch returning and sitting in his chariot read Isaiah the prophet,","reference":"Acts 8:28","refs":[{"printed":"Acts 8:28","osis":["Acts.8.28"]}],"footnote":null},{"question":"Should we read them to others?","answer":"Yes.","verse":"Thou shalt read this law before all Israel,","reference":"Deuteronomy 31:11","refs":[{"printed":"Deuteronomy 31:11","osis":["Deut.31.11"]}],"footnote":null},{"question":"And should we cause others to read them?","answer":"Yes.","verse":"Cause that this epistle be read also in the church of the Laodiceans,","reference":"Colossians 4:16","refs":[{"printed":"Colossians 4:16","osis":["Col.4.16"]}],"footnote":null}],[{"question":"Should the scriptures be read attentively?","answer":"Yes.","verse":"What is written in the law, how readest thou,","reference":"Luke 10:26","refs":[{"printed":"Luke 10:26","osis":["Luke.10.26"]}],"footnote":null},{"question":"Should they be read diligently?","answer":"Yes.","verse":"Search the scriptures,","reference":"John 5:39","refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"footnote":null},{"question":"Should we persevere in reading of them?","answer":"Yes.","verse":"He shall read therein all the days of his life,","reference":"Deuteronomy 17:19","refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]}],"footnote":null},{"question":"Should we do this particularly on the sabbath-day?","answer":"Yes.","verse":"For they were read every sabbath-day,","reference":"Acts 13:27","refs":[{"printed":"Acts 13:27","osis":["Acts.13.27"]}],"footnote":null},{"question":"And should we prefer them to all other writings?","answer":"Yes.","verse":"For what is the chaff to the wheat,","reference":"Jeremiah 23:28","refs":[{"printed":"Jeremiah 23:28","osis":["Jer.23.28"]}],"footnote":null}],[{"question":"Was reading the scriptures an ancient custom?","answer":"Yes.","verse":"For Moses of old time was read in the synagogues,","reference":"Acts 15:21","refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]}],"footnote":null},{"question":"Was it the practice of Christ?","answer":"Yes.","verse":"As his custom was, he went up into the synagogue and stood up for to read,","reference":"Luke 4:16","refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]}],"footnote":null},{"question":"Is the matter contained in the scripture worthy of our attention?","answer":"Yes.","verse":"In them ye think ye have eternal life,","reference":"John 5:39","refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"footnote":null},{"question":"Does the neglect hereof lead to ignorance and error?","answer":"Yes.","verse":"Ye do err, not knowing the scriptures,","reference":"Matthew 22:29","refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]}],"footnote":null},{"question":"And is a blessing promised to the diligent performance of it?","answer":"Yes.","verse":"Blessed is he that readeth, and they that hear the words of this prophecy,","reference":"Revelation 1:3","refs":[{"printed":"Revelation 1:3","osis":["Rev.1.3"]}],"footnote":null}],[{"question":"Should the word of God be heard?","answer":"Yes.","verse":"He that is of God, heareth God’s word,","reference":"John 8:47","refs":[{"printed":"John 8:47","osis":["John.8.47"]}],"footnote":null},{"question":"Should all God’s word be heard?","answer":"Yes.","verse":"We are here present to hear all things that are commanded thee of God,","reference":"Acts 10:33","refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"footnote":null},{"question":"Should we hear God’s word with holy reverence?","answer":"Yes.","verse":"The Lord looketh to him that trembleth at his word,","reference":"Isaiah 66:2","refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"footnote":null},{"question":"And with delight?","answer":"Yes.","verse":"The common people heard Christ gladly,","reference":"Mark 12:37","refs":[{"printed":"Mark 12:37","osis":["Mark.12.37"]}],"footnote":null},{"question":"And in faith?","answer":"Yes.","verse":"Believe his prophets, so shall you prosper,","reference":"2 Chronicles 20:20","refs":[{"printed":"2 Chronicles 20:20","osis":["2Chr.20.20"]}],"footnote":null},{"question":"And with meekness?","answer":"Yes.","verse":"With meekness receive the ingrafted word,","reference":"James 1:21","refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"footnote":null},{"question":"And with settled resolutions of obedience?","answer":"Yes.","verse":"We must observe to do,","reference":"Deuteronomy 32:46","refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]}],"footnote":null},{"question":"Should we desire to hear the word again and again?","answer":"Yes.","verse":"They besought that these words might be preached to them the next Sabbath-day,","reference":"Acts 13:42","refs":[{"printed":"Acts 13:42","osis":["Acts.13.42"]}],"footnote":null}],[{"question":"Do all thus hear the word?","answer":"No.","verse":"Some put the word of God from them,","reference":"Acts 13:46","refs":[{"printed":"Acts 13:46","osis":["Acts.13.46"]}],"footnote":null},{"question":"Is this an instance of their folly?","answer":"Yes.","verse":"Lo! they have rejected the word of the Lord, and what wisdom is in them,","reference":"Jeremiah 8:9","refs":[{"printed":"Jeremiah 8:9","osis":["Jer.8.9"]}],"footnote":null},{"question":"And will it be to their prejudice?","answer":"Yes.","verse":"Whoso despiseth the word shall be destroyed,","reference":"Proverbs 13:13","refs":[{"printed":"Proverbs 13:13","osis":["Prov.13.13"]}],"footnote":null}],[{"question":"Should we be careful to understand the scriptures?","answer":"Yes.","verse":"Whosoever readeth let him understand,","reference":"Matthew 24:15","refs":[{"printed":"Matthew 24:15","osis":["Matt.24.15"]}],"footnote":null},{"question":"Are there some things in scripture difficult to be understood?","answer":"Yes.","verse":"In which are some things hard to be understood,","reference":"2 Peter 3:16","refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"footnote":null},{"question":"Does this call for diligence?","answer":"Yes.","verse":"If thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord,","reference":"Proverbs 2:4–5","refs":[{"printed":"Proverbs 2:4–5","osis":["Prov.2.4-Prov.2.5"]}],"footnote":null},{"question":"And for prayer?","answer":"Yes.","verse":"Open thou mine eyes that I may behold wondrous things, out of thy law,","reference":"Psalm 119:18","refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"footnote":null}],[{"question":"Have all an understanding of the scriptures?","answer":"No.","verse":"Some are without understanding,","reference":"Romans 1:31","refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"footnote":null},{"question":"Is this owing in some to wilful negligence?","answer":"Yes.","verse":"They know not, neither will they understand,","reference":"Psalm 82:5","refs":[{"printed":"Psalm 82:5","osis":["Ps.82.5"]}],"footnote":null},{"question":"And in others to judicial blindness?","answer":"Yes.","verse":"Make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand,","reference":"Isaiah 6:10","refs":[{"printed":"Isaiah 6:10","osis":["Isa.6.10"]}],"footnote":null},{"question":"Is the scripture like to be wrested by those that do not understand it?","answer":"Yes.","verse":"Which they that are unlearned and unstable wrest,","reference":"2 Peter 3:16","refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"footnote":null},{"question":"And is the case of such deplorable?","answer":"Yes.","verse":"If our gospel be hid, it is hid to them that are lost,","reference":"2 Corinthians 4:3","refs":[{"printed":"2 Corinthians 4:3","osis":["2Cor.4.3"]}],"footnote":null}],[{"question":"Are we not only permitted but commanded and exhorted to make use of the holy scriptures?","answer":"Yes.","verse":"Let him that hath an ear to hear, hear what the Spirit saith unto the churches,","reference":"Revelation 2:29","refs":[{"printed":"Revelation 2:29","osis":["Rev.2.29"]}],"footnote":null},{"question":"Is this the duty of all?","answer":"Yes.","verse":"Give ear O heavens and I will speak, and hear O earth the words of my mouth,","reference":"Deuteronomy 32:1","refs":[{"printed":"Deuteronomy 32:1","osis":["Deut.32.1"]}],"footnote":null},{"question":"Is it the duty of ministers as well as people?","answer":"Yes.","verse":"Give attendance unto reading,","reference":"1 Timothy 4:13","refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"footnote":null},{"question":"And of young as well as old?","answer":"Yes.","verse":"From a child thou hast known the holy scriptures,","reference":"2 Timothy 3:15","refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"footnote":null}]]},{"question":6,"paragraphs":[[{"question":"Are men by nature ignorant of God?","answer":"Yes.","verse":"And they know not me, saith the Lord,","reference":"Jeremiah 9:3","refs":[{"printed":"Jeremiah 9:3","osis":["Jer.9.3"]}],"footnote":null},{"question":"And of duty?","answer":"Yes.","verse":"They know not to do right,","reference":"Amos 3:10","refs":[{"printed":"Amos 3:10","osis":["Amos.3.10"]}],"footnote":null},{"question":"Does ignorance lead to sin?","answer":"Yes.","verse":"I did it ignorantly,","reference":"1 Timothy 1:13","refs":[{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]}],"footnote":null},{"question":"But is it an excuse for sin?","answer":"No.","verse":"Pour out thy fury upon the heathen, that know thee not,","reference":"Jeremiah 10:25","refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"footnote":null},{"question":"And are the scriptures appointed for our instruction?","answer":"Yes.","verse":"The entrance of thy words giveth light,","reference":"Psalm 119:130","refs":[{"printed":"Psalm 119:130","osis":["Ps.119.130"]}],"footnote":null}],[{"question":"Are all things profitable and necessary contained in the holy scriptures?","answer":"Yes.","verse":"They are able to make us wise unto salvation,","reference":"2 Timothy 3:15","refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"footnote":null},{"question":"Do the scriptures teach plainly?","answer":"Yes.","verse":"We use great plainness of speech,","reference":"2 Corinthians 3:12","refs":[{"printed":"2 Corinthians 3:12","osis":["2Cor.3.12"]}],"footnote":null},{"question":"Do they teach powerfully?","answer":"Yes.","verse":"For the word of God is quick and powerful,","reference":"Hebrews 4:12","refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"footnote":null},{"question":"Do they teach sinners?","answer":"Yes.","verse":"O ye simple understand wisdom, O ye fools be of an understanding heart,","reference":"Proverbs 8:5","refs":[{"printed":"Proverbs 8:5","osis":["Prov.8.5"]}],"footnote":null},{"question":"Do they teach saints?","answer":"Yes.","verse":"I speak as to wise men,","reference":"1 Corinthians 10:15","refs":[{"printed":"1 Corinthians 10:15","osis":["1Cor.10.15"]}],"footnote":null}],[{"question":"Is it necessary that men should know God?","answer":"Yes.","verse":"Acquaint now thyself with him,","reference":"Job 22:21","refs":[{"printed":"Job 22:21","osis":["Job.22.21"]}],"footnote":null},{"question":"Does grace and peace come to the soul in this way?","answer":"Yes.","verse":"Grace and peace be multiplied to you through the knowledge of God,","reference":"2 Peter 1:2","refs":[{"printed":"2 Peter 1:2","osis":["2Pet.1.2"]}],"footnote":null},{"question":"And is ignorance of God a great reproach?","answer":"Yes.","verse":"The ox knoweth his owner, and the ass his master’s crib, but Israel doth not know,","reference":"Isaiah 1:3","refs":[{"printed":"Isaiah 1:3","osis":["Isa.1.3"]}],"footnote":null},{"question":"Can men know God aright without his word?","answer":"No.","verse":"Remember that at that time ye were without God in the world,","reference":"Ephesians 2:13","refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"footnote":null},{"question":"May all that may be known of God without the word, be better known in and by the word?","answer":"Yes.","verse":"Through faith we understand that the worlds were framed by the word of God,","reference":"Hebrews 11:3","refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"footnote":null},{"question":"Should we therefore have recourse to the scriptures for the knowledge of God?","answer":"Yes.","verse":"For if we receive his words, then shall we find the knowledge of God,","reference":"Proverbs 2:5","refs":[{"printed":"Proverbs 2:5","osis":["Prov.2.5"]}],"footnote":null}],[{"question":"Is obedience to God a due debt?","answer":"Yes.","verse":"Therefore brethren we are debtors,","reference":"Romans 8:12","refs":[{"printed":"Romans 8:12","osis":["Rom.8.12"]}],"footnote":null},{"question":"Is it a debt due from all?","answer":"Yes.","verse":"The commandment of God is made known unto all nations for the obedience of faith,","reference":"Romans 16:26","refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"footnote":null},{"question":"But especially from the saints?","answer":"Yes.","verse":"They which have believed in God, must be careful to maintain good works,","reference":"Titus 3:8","refs":[{"printed":"Titus 3:8","osis":["Titus.3.8"]}],"footnote":null},{"question":"And are the duties of obedience best learned from the divine word?","answer":"Yes.","verse":"For the scripture is profitable for instruction in righteousness,","reference":"2 Timothy 3:16","refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"footnote":null}],[{"question":"Do the scriptures teach us to obey without hesitating?","answer":"Yes.","verse":"Immediately I conferred not with flesh and blood,","reference":"Galatians 1:16","refs":[{"printed":"Galatians 1:16","osis":["Gal.1.16"]}],"footnote":null},{"question":"And without reserve or exception?","answer":"Yes.","verse":"Ye shall not turn aside to the right hand or to the left,","reference":"Deuteronomy 5:32","refs":[{"printed":"Deuteronomy 5:32","osis":["Deut.5.32"]}],"footnote":null},{"question":"And without reluctance?","answer":"Yes.","verse":"I delight to do thy will, O my God,","reference":"Psalm 40:8","refs":[{"printed":"Psalm 40:8","osis":["Ps.40.8"]}],"footnote":null},{"question":"And without assuming?","answer":"Yes.","verse":"When ye have done all these things, say we are unprofitable servants,","reference":"Luke 17:10","refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"footnote":null},{"question":"And without fainting?","answer":"Yes.","verse":"Let us not be weary in well doing,","reference":"Galatians 6:9","refs":[{"printed":"Galatians 6:9","osis":["Gal.6.9"]}],"footnote":null},{"question":"And will other methods be ineffectual for instruction where the written word fails?","answer":"Yes.","verse":"If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead,","reference":"Luke 16:31","refs":[{"printed":"Luke 16:31","osis":["Luke.16.31"]}],"footnote":null}]]},{"question":7,"paragraphs":[[{"question":"Is God a Spirit?","answer":"Yes.","verse":"God is a Spirit,","reference":"John 4:24","refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"footnote":null},{"question":"Is he incorporeal and invisible?","answer":"Yes.","verse":"Ye have not heard his voice at any time, nor seen his shape,","reference":"John 5:37","refs":[{"printed":"John 5:37","osis":["John.5.37"]}],"footnote":null},{"question":"Is he a perfect spirit?","answer":"Yes.","verse":"He is light, and in him is no darkness,","reference":"1 John 1:5","refs":[{"printed":"1 John 1:5","osis":["1John.1.5"]}],"footnote":null},{"question":"Is he an active spirit?","answer":"Yes.","verse":"My Father worketh hitherto,","reference":"John 5:17","refs":[{"printed":"John 5:17","osis":["John.5.17"]}],"footnote":null},{"question":"Is he a self-sufficient and independent spirit?","answer":"Yes.","verse":"His name is I am that I am","reference":"Exodus 3:14","refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"footnote":null},{"question":"Is he an immortal spirit?","answer":"Yes.","verse":"Who only hath immortality,","reference":"1 Timothy 6:16","refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"footnote":null},{"question":"Is he above all other spirits?","answer":"Yes.","verse":"He is the Father of spirits,","reference":"Hebrews 12:9","refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"footnote":null}],[{"question":"Can we then form any adequate conception of the divine Being?","answer":"No.","verse":"What likeness can you compare unto him,","reference":"Isaiah 40:18","refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"footnote":null},{"question":"Are the organs of sense improperly ascribed unto him?","answer":"Yes.","verse":"Hast thou eyes of flesh or seest thou as man seeth,","reference":"Job 10:4","refs":[{"printed":"Job 10:4","osis":["Job.10.4"]}],"footnote":null},{"question":"Can he be gratified with carnal things?","answer":"No.","verse":"I will take no bullock out of thy house, nor he-goats out of thy fold,","reference":"Psalm 50:9","refs":[{"printed":"Psalm 50:9","osis":["Ps.50.9"]}],"footnote":null},{"question":"Should he be worshipped in a spiritual manner?","answer":"Yes.","verse":"Whom I serve with my spirit,","reference":"Romans 1:9","refs":[{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"footnote":null},{"question":"May we expect spiritual blessings from him?","answer":"Yes.","verse":"Who hath blessed us with all spiritual blessings,","reference":"Ephesians 1:3","refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"footnote":null},{"question":"And is he the only suitable portion for our spirits?","answer":"Yes.","verse":"The Lord is my portion saith my soul,","reference":"Lamentations 3:24","refs":[{"printed":"Lamentations 3:24","osis":["Lam.3.24"]}],"footnote":null}],[{"question":"Is God infinite and omnipresent?","answer":"Yes.","verse":"Whither shall I flee from thy presence,","reference":"Psalm 139:7","refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"footnote":null},{"question":"Is he in heaven?","answer":"Yes.","verse":"If I ascend up into heaven thou art there,","reference":"Psalm 139:8","refs":[{"printed":"Psalm 139:8","osis":["Ps.139.8"]}],"footnote":null},{"question":"But is he confined to heaven?","answer":"No.","verse":"The heaven of heavens cannot contain thee,","reference":"2 Chronicles 2:6","refs":[{"printed":"2 Chronicles 2:6","osis":["2Chr.2.6"]}],"footnote":null},{"question":"Is his essence diffused through the whole universe of things?","answer":"Yes.","verse":"He is above all and through all and in all,","reference":"Ephesians 4:6","refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"footnote":null},{"question":"Is he then near to every one of us?","answer":"Yes.","verse":"He is not far from every one of us,","reference":"Acts 17:27","refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"footnote":null},{"question":"Should this be a support to the saints under their burden?","answer":"Yes.","verse":"Be strong for I am with you, saith the Lord,","reference":"Haggai 2:4","refs":[{"printed":"Haggai 2:4","osis":["Hag.2.4"]}],"footnote":null},{"question":"And a spur to holy actions?","answer":"Yes.","verse":"Walk before me, and be thou perfect,","reference":"Genesis 17:1","refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"footnote":null}],[{"question":"Is God eternal?","answer":"Yes.","verse":"The eternal God is thy refuge,","reference":"Deuteronomy 33:27","refs":[{"printed":"Deuteronomy 33:27","osis":["Deut.33.27"]}],"footnote":null},{"question":"Was he from everlasting?","answer":"Yes.","verse":"Art thou not from everlasting, O Lord my God,","reference":"Habakkuk 1:12","refs":[{"printed":"Habakkuk 1:12","osis":["Hab.1.12"]}],"footnote":null},{"question":"Will he be to everlasting?","answer":"Yes.","verse":"From everlasting to everlasting thou art God,","reference":"Psalm 90:2","refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"footnote":null},{"question":"Is he only eternal?","answer":"Yes.","verse":"I am the first, and I am the last, and besides me there is no God,","reference":"Isaiah 44:6","refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"footnote":null},{"question":"Should he therefore be feared?","answer":"Yes.","verse":"He is the living God, and an everlasting King, at his wrath the earth shall tremble,","reference":"Jeremiah 10:10","refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"footnote":null},{"question":"And be trusted?","answer":"Yes.","verse":"Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength,","reference":"Isaiah 26:4","refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]}],"footnote":null},{"question":"Is this perfection of God humbling to man?","answer":"Yes.","verse":"Where wast thou when I laid the foundation of the earth,","reference":"Job 38:4","refs":[{"printed":"Job 38:4","osis":["Job.38.4"]}],"footnote":null},{"question":"And glorious to himself?","answer":"Yes.","verse":"Now to the King eternal, immortal, invisible, be honour and glory for ever and ever,","reference":"1 Timothy 1:17","refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"footnote":null}],[{"question":"Is God unchangeable?","answer":"Yes.","verse":"Thou art the same,","reference":"Psalm 102:27","refs":[{"printed":"Psalm 102:27","osis":["Ps.102.27"]}],"footnote":null},{"question":"Is he absolutely so?","answer":"Yes.","verse":"With him there is no shadow of turning,","reference":"James 1:17","refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"footnote":null},{"question":"Is he so in his own nature and perfections?","answer":"Yes.","verse":"I am the Lord, I change not,","reference":"Malachi 3:6","refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"footnote":null},{"question":"And in his will?","answer":"Yes.","verse":"His Counsel shall stand,","reference":"Isaiah 46:10","refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"footnote":null},{"question":"And in his love?","answer":"Yes.","verse":"I have loved thee with an everlasting love,","reference":"Jeremiah 31:3","refs":[{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"footnote":null},{"question":"And in his special favours?","answer":"Yes.","verse":"The gifts and calling of God are without repentance,","reference":"Romans 11:29","refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"footnote":null},{"question":"May not God change through some unforeseen accident?","answer":"No.","verse":"For known unto God are all his works from the beginning of the world,","reference":"Acts 15:18","refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"footnote":null},{"question":"Or through want of power to effect what he has determined?","answer":"No.","verse":"For he is the Almighty God,","reference":"Genesis 17:1","refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"footnote":null},{"question":"Is it well for us that God is unchangeable?","answer":"Yes.","verse":"Therefore the sons of Jacob are not consumed,","reference":"Malachi 3:6","refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"footnote":null}],[{"question":"Is God wise?","answer":"Yes.","verse":"Counsel is mine and sound wisdom,","reference":"Proverbs 8:14","refs":[{"printed":"Proverbs 8:14","osis":["Prov.8.14"]}],"footnote":null},{"question":"Doth his wisdom appear in creation and providence?","answer":"Yes.","verse":"He is wonderful in counsel, and excellent in working,","reference":"Isaiah 28:29","refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"footnote":null},{"question":"And in redemption?","answer":"Yes.","verse":"Herein he hath abounded towards us in all wisdom and prudence,","reference":"Ephesians 1:8","refs":[{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"footnote":null},{"question":"Is he infinitely wise?","answer":"Yes.","verse":"His understanding is infinite,","reference":"Psalm 147:5","refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"footnote":null},{"question":"Is he originally so?","answer":"Yes.","verse":"With whom took he counsel, and who instructed him,","reference":"Isaiah 40:14","refs":[{"printed":"Isaiah 40:14","osis":["Isa.40.14"]}],"footnote":null},{"question":"Is he perfectly so?","answer":"Yes.","verse":"The foolishness of God is wiser than man,","reference":"1 Corinthians 1:25","refs":[{"printed":"1 Corinthians 1:25","osis":["1Cor.1.25"]}],"footnote":null},{"question":"And is he incomprehensibly so?","answer":"Yes.","verse":"O the depth of the riches, both of the wisdom and knowledge of God,","reference":"Romans 11:33","refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"footnote":null},{"question":"Is there any counterworking his wisdom?","answer":"No.","verse":"There is no wisdom, nor understanding, nor counsel, against the Lord,","reference":"Proverbs 21:30","refs":[{"printed":"Proverbs 21:30","osis":["Prov.21.30"]}],"footnote":null},{"question":"Doth all wisdom proceed from him?","answer":"Yes.","verse":"He giveth wisdom unto the wise,","reference":"Daniel 2:21","refs":[{"printed":"Daniel 2:21","osis":["Dan.2.21"]}],"footnote":null},{"question":"Should we therefore seek it at his hands?","answer":"Yes.","verse":"If any man lack wisdom, let him ask it of God,","reference":"James 1:5","refs":[{"printed":"James 1:5","osis":["Jas.1.5"]}],"footnote":null}],[{"question":"Is God powerful?","answer":"Yes.","verse":"Power belongeth unto God,","reference":"Psalm 62:11","refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]}],"footnote":null},{"question":"Can he do all things?","answer":"Yes.","verse":"Is there any thing too hard for me,","reference":"Jeremiah 32:27","refs":[{"printed":"Jeremiah 32:27","osis":["Jer.32.27"]}],"footnote":null},{"question":"Can he do all things with the greatest ease?","answer":"Yes.","verse":"He taketh up the isles as a very little thing,","reference":"Isaiah 40:15","refs":[{"printed":"Isaiah 40:15","osis":["Isa.40.15"]}],"footnote":null},{"question":"Can he do all things in the most perfect manner?","answer":"Yes.","verse":"He is a rock, his work is perfect,","reference":"Deuteronomy 32:4","refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"footnote":null},{"question":"Is God’s power necessary to give a sanction to his laws?","answer":"Yes.","verse":"There is one Lawgiver, who is able to save and to destroy,","reference":"James 4:12","refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"footnote":null},{"question":"Is it irresistible?","answer":"Yes.","verse":"None can stay his hand,","reference":"Daniel 4:35","refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"footnote":null},{"question":"Is it subject to decay?","answer":"No.","verse":"The Lord’s hand is not shortened, that it cannot save,","reference":"Isaiah 59:1","refs":[{"printed":"Isaiah 59:1","osis":["Isa.59.1"]}],"footnote":null},{"question":"Does it extend to evil spirits and wicked men?","answer":"Yes.","verse":"The deceiver and deceived are his,","reference":"Job 12:16","refs":[{"printed":"Job 12:16","osis":["Job.12.16"]}],"footnote":null},{"question":"Is it then a great folly to sin against such a God?","answer":"Yes.","verse":"Do we provoke the Lord to jealousy, are we stronger than he,","reference":"1 Corinthians 10:22","refs":[{"printed":"1 Corinthians 10:22","osis":["1Cor.10.22"]}],"footnote":null}],[{"question":"Is God holy?","answer":"Yes.","verse":"He is the holy one of Israel,","reference":"Isaiah 41:21","refs":[{"printed":"Isaiah 41:21","osis":["Isa.41.21"]}],"footnote":null},{"question":"Is he supremely holy?","answer":"Yes.","verse":"There is none holy as the Lord,","reference":"1 Samuel 2:2","refs":[{"printed":"1 Samuel 2:2","osis":["1Sam.2.2"]}],"footnote":null},{"question":"Does the holiness of God particularly appear in the work of redemption?","answer":"Yes.","verse":"Zion shall be redeemed with judgment, and her converts with righteousness,","reference":"Isaiah 1:27","refs":[{"printed":"Isaiah 1:27","osis":["Isa.1.27"]}],"footnote":null},{"question":"Have the heathens by the light of nature acknowledged the holiness of God?","answer":"Yes.","verse":"I know that the spirit of the holy Gods is in thee,","reference":"Daniel 4:9","refs":[{"printed":"Daniel 4:9","osis":["Dan.4.9"]}],"footnote":null},{"question":"And do spirits above make it the matter of their praise?","answer":"Yes.","verse":"They continually say, Holy, holy, holy, Lord God Almighty,","reference":"Revelation 4:8","refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"footnote":null},{"question":"And should we imitate them herein?","answer":"Yes.","verse":"Bless his holy name,","reference":"Psalm 103:1","refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"footnote":null}],[{"question":"Is God just?","answer":"Yes.","verse":"The Lord is righteous,","reference":"Psalm 129:4","refs":[{"printed":"Psalm 129:4","osis":["Ps.129.4"]}],"footnote":null},{"question":"Is he absolutely and perfectly so?","answer":"Yes.","verse":"Is there unrighteousness with God? God forbid,","reference":"Romans 9:14","refs":[{"printed":"Romans 9:14","osis":["Rom.9.14"]}],"footnote":null},{"question":"Is he just in inflicting temporal judgments?","answer":"Yes.","verse":"O Lord, righteousness belongeth unto thee, but unto us confusion of face,","reference":"Daniel 9:7","refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"footnote":null},{"question":"And eternal vengeance?","answer":"Yes.","verse":"Is God unrighteous, who taketh vengeance,","reference":"Romans 3:5","refs":[{"printed":"Romans 3:5","osis":["Rom.3.5"]}],"footnote":null},{"question":"Does the justice of God eminently appear in the undertaking and sufferings of Christ?","answer":"Yes.","verse":"Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness,","reference":"Romans 3:25","refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"footnote":null},{"question":"Should we then acknowledge the justice of God?","answer":"Yes.","verse":"Howbeit thou art just,","reference":"Nehemiah 9:33","refs":[{"printed":"Nehemiah 9:33","osis":["Neh.9.33"]}],"footnote":null},{"question":"And seek to avoid the direful effects of it?","answer":"Yes.","verse":"Escape for thy life, lest thou be consumed,","reference":"Genesis 19:17","refs":[{"printed":"Genesis 19:17","osis":["Gen.19.17"]}],"footnote":null}],[{"question":"Is God good?","answer":"Yes.","verse":"Thou, Lord, art good,","reference":"Psalm 86:5","refs":[{"printed":"Psalm 86:5","osis":["Ps.86.5"]}],"footnote":null},{"question":"May his goodness excite our wonder?","answer":"Yes.","verse":"How great is his goodness,","reference":"Zechariah 9:17","refs":[{"printed":"Zechariah 9:17","osis":["Zech.9.17"]}],"footnote":null},{"question":"And should it excite our gratitude?","answer":"Yes.","verse":"O give thanks unto the Lord, for he is good,","reference":"Psalm 106:1","refs":[{"printed":"Psalm 106:1","osis":["Ps.106.1"]}],"footnote":null},{"question":"Is God universally good?","answer":"Yes.","verse":"He is good to all,","reference":"Psalm 145:9","refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"footnote":null},{"question":"Is he good to sinners?","answer":"Yes.","verse":"He sendeth rain on the just and on the unjust,","reference":"Matthew 5:45","refs":[{"printed":"Matthew 5:45","osis":["Matt.5.45"]}],"footnote":null},{"question":"Is he in an especial manner good to his own people?","answer":"Yes.","verse":"That I may see the good of thy chosen,","reference":"Psalm 106:5","refs":[{"printed":"Psalm 106:5","osis":["Ps.106.5"]}],"footnote":null},{"question":"Doth God take the contempt of his goodness heinously?","answer":"Yes.","verse":"Or despisest thou the riches of his goodness,","reference":"Romans 2:4","refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"footnote":null}],[{"question":"Is God a God of truth?","answer":"Yes.","verse":"These things saith he that is true,","reference":"Revelation 3:7","refs":[{"printed":"Revelation 3:7","osis":["Rev.3.7"]}],"footnote":null},{"question":"Is he true to his promises?","answer":"Yes.","verse":"Thou wilt perform the truth to Jacob,","reference":"Micah 7:20","refs":[{"printed":"Micah 7:20","osis":["Mic.7.20"]}],"footnote":null},{"question":"And to his threatenings?","answer":"Yes.","verse":"But my words, did not they take hold of your fathers?","reference":"Zechariah 1:6","refs":[{"printed":"Zechariah 1:6","osis":["Zech.1.6"]}],"footnote":null},{"question":"And to Christ?","answer":"Yes.","verse":"Once have I sworn by my holiness that I will not lie unto David,","reference":"Psalm 89:35","refs":[{"printed":"Psalm 89:35","osis":["Ps.89.35"]}],"footnote":null},{"question":"Is God unchangeable in his truth?","answer":"Yes.","verse":"The truth of the Lord endureth for ever,","reference":"Exodus 7:2","refs":[{"printed":"Exodus 7:2","osis":["Exod.7.2"]}],"footnote":null},{"question":"Should we therefore believe God?","answer":"Yes.","verse":"We should judge him faithful who hath promised,","reference":"Hebrews 11:11","refs":[{"printed":"Hebrews 11:11","osis":["Heb.11.11"]}],"footnote":null},{"question":"And that rather than man?","answer":"Yes.","verse":"Let God be true, but every man a liar,","reference":"Romans 3:4","refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]}],"footnote":null},{"question":"But though we believe not, does God continue faithful?","answer":"Yes.","verse":"For what if some did not believe, shall their unbelief make the faith of God without effect?","reference":"Romans 3:3","refs":[{"printed":"Romans 3:3","osis":["Rom.3.3"]}],"footnote":null}]]},{"question":8,"paragraphs":[[{"question":"Is God the living God?","answer":"Yes.","verse":"He is the living God,","reference":"Daniel 6:26","refs":[{"printed":"Daniel 6:26","osis":["Dan.6.26"]}],"footnote":null},{"question":"Hath he life in himself?","answer":"Yes.","verse":"The Father hath life in himself,","reference":"John 5:26","refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"footnote":null},{"question":"Doth he give life to others?","answer":"Yes.","verse":"He quickeneth all things,","reference":"1 Timothy 6:13","refs":[{"printed":"1 Timothy 6:13","osis":["1Tim.6.13"]}],"footnote":null},{"question":"Should living men therefore seek to the living God?","answer":"Yes.","verse":"Should not a people seek unto their God? for the living to the dead?","reference":"Isaiah 8:19","refs":[{"printed":"Isaiah 8:19","osis":["Isa.8.19"]}],"footnote":null}],[{"question":"Is God the true God?","answer":"Yes.","verse":"This is the true God,","reference":"1 John 5:20","refs":[{"printed":"1 John 5:20","osis":["1John.5.20"]}],"footnote":null},{"question":"Is he the only true God?","answer":"Yes.","verse":"This is life eternal, to know thee the only true God,","reference":"John 17:3","refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"footnote":null},{"question":"And are all other gods false gods?","answer":"Yes.","verse":"They are vanity and the work of errors,","reference":"Jeremiah 10:15","refs":[{"printed":"Jeremiah 10:15","osis":["Jer.10.15"]}],"footnote":null}],[{"question":"Is that God whom we serve, this only living and true God?","answer":"Yes.","verse":"The Lord is the true God, he is the living God, and an everlasting King,","reference":"Jeremiah 10:10","refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"footnote":null},{"question":"And is he but one?","answer":"Yes.","verse":"Hear, O Israel, the Lord our God is one Lord,","reference":"Deuteronomy 6:4","refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"footnote":null},{"question":"Does God assume this prerogative to himself?","answer":"Yes.","verse":"Is there a God besides me? Yea, there is no God; I know not any,","reference":"Isaiah 44:8","refs":[{"printed":"Isaiah 44:8","osis":["Isa.44.8"]}],"footnote":null},{"question":"And have his people always ascribed it to him?","answer":"Yes.","verse":"Unto us there is but one God,","reference":"1 Corinthians 8:6","refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"footnote":null},{"question":"But do not those who assert the deity of Christ destroy the unity of the godhead?","answer":"No.","verse":"For he says, I and my Father are one,","reference":"John 10:30","refs":[{"printed":"John 10:30","osis":["John.10.30"]}],"footnote":null}],[{"question":"Are there many gods in name?","answer":"Yes.","verse":"There are gods many, and lords many,","reference":"1 Corinthians 8:5","refs":[{"printed":"1 Corinthians 8:5","osis":["1Cor.8.5"]}],"footnote":null},{"question":"But are these gods by nature?","answer":"No.","verse":"When ye knew not God, ye did service to them which by nature are no gods,","reference":"Galatians 4:8","refs":[{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"footnote":null},{"question":"Are they then to be reputed of?","answer":"No.","verse":"We know that an idol is nothing in the world,","reference":"1 Corinthians 8:4","refs":[{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"footnote":null},{"question":"Are those guilty of the greatest absurdity who worship them?","answer":"Yes.","verse":"Those that make them are like unto them, and","reference":"Psalm 115:8","refs":[{"printed":"Psalm 115:8","osis":["Ps.115.8"]}],"footnote":null},{"question":"Do we well therefore not to imitate them?","answer":"Yes.","verse":"Little children, keep yourselves from idols,","reference":"1 John 5:21","refs":[{"printed":"1 John 5:21","osis":["1John.5.21"]}],"footnote":null}]]},{"question":9,"paragraphs":[[{"question":"Is there a plurality in the godhead?","answer":"Yes.","verse":"For God said, Let us make man,","reference":"Genesis 1:26","refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"footnote":null},{"question":"Does the godhead consist of three persons?","answer":"Yes.","verse":"There are three that bear record in heaven,","reference":"1 John 5:7","refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"footnote":null},{"question":"Is the Father a distinct person from the Son and Spirit?","answer":"Yes.","verse":"My Father which gave them me is greater than all,","reference":"John 10:29","refs":[{"printed":"John 10:29","osis":["John.10.29"]}],"footnote":null},{"question":"Is the Son a distinct person from the Father and Spirit?","answer":"Yes.","verse":"The Lord, (i.e. the Father) said unto my Lord, (i.e. the Son) sit thou at my right hand,","reference":"Exodus 1","refs":[{"printed":"Exodus 1","osis":["Exod.1"]}],"footnote":null},{"question":"And is the Spirit a distinct person, both from the Father and the Son?","answer":"Yes.","verse":"The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things,","reference":"John 14:26","refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"footnote":null},{"question":"Are these the same in essence, affection, and operation?","answer":"Yes.","verse":"These three are one,","reference":"1 John 5:7","refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"footnote":null},{"question":"May it with any propriety then be said, that there are three Gods?","answer":"No.","verse":"For the Lord is one, and his name is one,","reference":"Zechariah 14:9","refs":[{"printed":"Zechariah 14:9","osis":["Zech.14.9"]}],"footnote":null}],[{"question":"Is the Son called God?","answer":"Yes.","verse":"Who is over all, God blessed for ever,","reference":"Romans 9:5","refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"footnote":null},{"question":"Is the Spirit called God?","answer":"Yes.","verse":"“Why hath Satan filled thine heart to lie to the Holy Ghost, thou hast not lied unto men, but unto God,","reference":"Acts 5:3–4","refs":[{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"footnote":null},{"question":"Is the Son called Jehovah?","answer":"Yes.","verse":"He is the Lord (Heb. Jehovah) our righteousness,","reference":"Jeremiah 23:6","refs":[{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]}],"footnote":null},{"question":"Is the Spirit called Jehovah?","answer":"Yes.","verse":"They tempted the Lord (Heb. Jehovah)","reference":"Exodus 17:7","refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"footnote":null},{"question":"They vexed his holy Spirit. Is this name given to any but God?","answer":"No.","verse":"The most high over all the earth, is he whose name alone is Jehovah,","reference":"Psalm 83:18","refs":[{"printed":"Psalm 83:18","osis":["Ps.83.18"]}],"footnote":null}],[{"question":"Is the Son eternal as well as the Father?","answer":"Yes.","verse":"Before Abraham was, I am,","reference":"John 8:58","refs":[{"printed":"John 8:58","osis":["John.8.58"]}],"footnote":null},{"question":"Is the Spirit eternal?","answer":"Yes.","verse":"He is called the eternal Spirit,","reference":"Hebrews 9:14","refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"footnote":null},{"question":"Is the Son omnipresent?","answer":"Yes.","verse":"Where two or three are gathered together in my name there am I,","reference":"Matthew 18:20","refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]}],"footnote":null},{"question":"Is the Spirit so too?","answer":"Yes.","verse":"Whither shall I go from thy Spirit?","reference":"Psalm 139:7","refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"footnote":null},{"question":"Is the Son omniscient?","answer":"Yes.","verse":"Thou knowest all things,","reference":"John 21:18","refs":[{"printed":"John 21:18","osis":["John.21.18"]}],"footnote":null},{"question":"And is the Spirit so?","answer":"Yes.","verse":"He searcheth all things,","reference":"1 Corinthians 2:10","refs":[{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]}],"footnote":null},{"question":"Is the work of creation ascribed to the Son?","answer":"Yes.","verse":"All things were made by him,","reference":"John 1:3","refs":[{"printed":"John 1:3","osis":["John.1.3"]}],"footnote":null},{"question":"Is it also ascribed to the Spirit?","answer":"Yes.","verse":"The Spirit of God hath made me,","reference":"Job 33:4","refs":[{"printed":"Job 33:4","osis":["Job.33.4"]}],"footnote":null},{"question":"And is creation a work peculiar to God?","answer":"Yes.","verse":"He that built all things is God,","reference":"Hebrews 3:4","refs":[{"printed":"Hebrews 3:4","osis":["Heb.3.4"]}],"footnote":null}],[{"question":"Is the Father the object of prayer?","answer":"Yes.","verse":"Pray to thy Father which is in secret,","reference":"Matthew 6:6","refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"footnote":null},{"question":"Is the Son also the object of prayer?","answer":"Yes.","verse":"Lord Jesus, receive my Spirit,","reference":"Acts 7:59","refs":[{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"footnote":null},{"question":"And the Spirit?","answer":"Yes.","verse":"Grace and peace be unto you from the seven Spirits which are before the throne,*","reference":"Revelation 1:4","refs":[{"printed":"Revelation 1:4","osis":["Rev.1.4"]}],"footnote":null},{"question":"Are we baptized in the name of all the three persons in the Trinity?","answer":"Yes.","verse":"Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,","reference":"Matthew 28:19","refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"footnote":null},{"question":"And is religious worship a prerogative of Deity?","answer":"Yes.","verse":"Worship God,","reference":"Revelation 22:9","refs":[{"printed":"Revelation 22:9","osis":["Rev.22.9"]}],"footnote":null}],[{"question":"Are divine blessings derived from all three persons in the godhead?","answer":"Yes.","verse":"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all,","reference":"2 Corinthians 13:14","refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"footnote":null},{"question":"Have each of these their distinct province in the affair of man’s salvation?","answer":"Yes.","verse":"Through him we both have access by one spirit unto the Father,","reference":"Ephesians 2:18","refs":[{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"footnote":null},{"question":"Is the unity in the godhead a motive to unity among the saints?","answer":"Yes.","verse":"That they all may be one; as thou Father, art in me and I in thee, that they also may be one in us,","reference":"John 17","refs":[{"printed":"John 17","osis":["John.17"]}],"footnote":null},{"question":"Should we hold fast this doctrine?","answer":"Yes.","verse":"Hold fast the form of sound words,","reference":"2 Timothy 1:13","refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"footnote":null}]]},{"question":10,"paragraphs":[[{"question":"Hath God pre-determined all future events?","answer":"Yes.","verse":"He worketh all things according to the counsel of his own will,","reference":"Ephesians 1:11","refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"footnote":null},{"question":"Doth nothing then come by chance?","answer":"No.","verse":"The lot is cast into the lap, but the whole disposal thereof is of the Lord,","reference":"Proverbs 16:33","refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"footnote":null},{"question":"Do God’s decrees extend to the conduct of good men?","answer":"Yes.","verse":"They are created unto good works, which God hath before ordained that they should walk in them,","reference":"Ephesians 2:19","refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]}],"footnote":null},{"question":"And to their salvation?","answer":"Yes.","verse":"They are vessels of mercy, which he hath afore prepared to glory,","reference":"Romans 9:23","refs":[{"printed":"Romans 9:23","osis":["Rom.9.23"]}],"footnote":null},{"question":"Do God’s decrees extend to the conduct of wicked men?","answer":"Yes.","verse":"Him being delivered by the determinate counsel of God, ye by wicked hands have crucified and slain,","reference":"Acts 2:23","refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"footnote":null},{"question":"And to their destruction?","answer":"Yes.","verse":"Who were of old ordained to this condemnation,","reference":"Jude 4","refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"footnote":null},{"question":"Is it lawful for men to cavil at God’s decrees?","answer":"No.","verse":"Who art thou that repliest against God? Hath not the potter power over the clay, of the same lump, to make one vessel to honour, and another unto dishonour?","reference":"Romans 9:20","refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]}],"footnote":null}],[{"question":"Are God’s decrees sovereign and free?","answer":"Yes.","verse":"They are according to the good pleasure of his will,","reference":"Ephesians 1:5","refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"footnote":null},{"question":"Are they eternal?","answer":"Yes.","verse":"For we are chosen in Christ before the foundation of the world,","reference":"Ephesians 1:4","refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"footnote":null},{"question":"Are they infinitely wise?","answer":"Yes.","verse":"We read of the manifold wisdom of God according to his eternal purpose,","reference":"Ephesians 3:10–11","refs":[{"printed":"Ephesians 3:10–11","osis":["Eph.3.10-Eph.3.11"]}],"footnote":null},{"question":"Are they most holy?","answer":"Yes.","verse":"Thy counsels of old are faithfulness and truth,","reference":"Isaiah 25:1","refs":[{"printed":"Isaiah 25:1","osis":["Isa.25.1"]}],"footnote":null},{"question":"Are they impenetrable and unsearchable?","answer":"Yes.","verse":"Who hath known the mind of the Lord?","reference":"Romans 11:34","refs":[{"printed":"Romans 11:34","osis":["Rom.11.34"]}],"footnote":null},{"question":"Are they absolute and unchangeable?","answer":"Yes.","verse":"He is in one mind, and who can turn him?","reference":"Job 23:13","refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"footnote":null},{"question":"Are they all calculated for his own glory?","answer":"Yes.","verse":"He hath made all things for himself,","reference":"Proverbs 16:4","refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"footnote":null}],[{"question":"Are all God’s decrees accomplished?","answer":"No.","verse":"He declares from ancient times the things that are not yet done,","reference":"Isaiah 46:10","refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"footnote":null},{"question":"But will they be all accomplished?","answer":"Yes.","verse":"Surely as I have thought, so shall it come to pass,","reference":"Isaiah 14:24","refs":[{"printed":"Isaiah 14:24","osis":["Isa.14.24"]}],"footnote":null},{"question":"And will any thing come to pass that God hath not decreed?","answer":"No.","verse":"For who is he that saith, and it cometh to pass, when the Lord commandeth it not?","reference":"Lamentations 3:37","refs":[{"printed":"Lamentations 3:37","osis":["Lam.3.37"]}],"footnote":null}],[{"question":"Should we be curious to know the divine decrees?","answer":"No.","verse":"For secret things belong to God,","reference":"Deuteronomy 29:29","refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"footnote":null},{"question":"Are God’s precepts then, and not his decrees, the rule of our conduct?","answer":"Yes.","verse":"Things which are revealed belong unto us and to our children,","reference":"Deuteronomy 29:29","refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"footnote":null}]]},{"question":11,"paragraphs":[[{"question":"Doth God execute his own decrees?","answer":"Yes.","verse":"My counsel shall stand, and I will do all my pleasure,","reference":"Isaiah 45:10","refs":[{"printed":"Isaiah 45:10","osis":["Isa.45.10"]}],"footnote":null},{"question":"Doth God execute his decrees in the works of creation?","answer":"Yes.","verse":"For thy pleasure they are and were created,","reference":"Revelation 4:11","refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"footnote":null},{"question":"Was creation the first external work wherein God began to execute his decrees?","answer":"Yes.","verse":"In the beginning God created the heavens and the earth,","reference":"Genesis 1:1","refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"footnote":null},{"question":"Doth God also execute his decrees in the works of providence?","answer":"Yes.","verse":"He doth according to his will in the armies of heaven, and among the inhabitants of the earth,","reference":"Daniel 4:35","refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"footnote":null}],[{"question":"Doth God make use of good angels for the execution of his decrees?","answer":"Yes.","verse":"They do his commandments,","reference":"Psalm 103:20","refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"footnote":null},{"question":"And of evil angels?","answer":"Yes.","verse":"I will be a lying spirit in the mouth of all the prophets, and he said, go forth and do","reference":"1 Kings 22:22","refs":[{"printed":"1 Kings 22:22","osis":["1Kgs.22.22"]}],"footnote":null},{"question":"And of men?","answer":"Yes.","verse":"That saith of Cyrus, he is my shepherd, and shall perform all my pleasure,","reference":"Isaiah 44:28","refs":[{"printed":"Isaiah 44:28","osis":["Isa.44.28"]}],"footnote":null},{"question":"And of inferior creatures?","answer":"Yes.","verse":"I will hiss for the fly that is in the uttermost parts of the rivers of Egypt,","reference":"Isaiah 7:18","refs":[{"printed":"Isaiah 7:18","osis":["Isa.7.18"]}],"footnote":null},{"question":"But does God sometimes work without instruments?","answer":"Yes.","verse":"Mine own arm brought salvation,","reference":"Isaiah 63:5","refs":[{"printed":"Isaiah 63:5","osis":["Isa.63.5"]}],"footnote":null}],[{"question":"Are God’s works inextricable?","answer":"Yes.","verse":"For no man can find out the work that God makes from the beginning to the end,","reference":"Ecclesiastes 3:11","refs":[{"printed":"Ecclesiastes 3:11","osis":["Eccl.3.11"]}],"footnote":null},{"question":"Can they be amended?","answer":"No.","verse":"Whatsoever God doth—nothing can be put to it, nor any thing taken from it,","reference":"Ecclesiastes 3:14","refs":[{"printed":"Ecclesiastes 3:14","osis":["Eccl.3.14"]}],"footnote":null},{"question":"Ought they to be studied?","answer":"Yes.","verse":"They are sought of them that have pleasure therein,","reference":"Psalm 111:2","refs":[{"printed":"Psalm 111:2","osis":["Ps.111.2"]}],"footnote":null},{"question":"And should we learn of God, first to determine, and then to do?","answer":"Yes.","verse":"Thou shalt also decree a thing, and it shall be established unto thee,","reference":"Job 22:28","refs":[{"printed":"Job 22:28","osis":["Job.22.28"]}],"footnote":null}]]},{"question":12,"paragraphs":[[{"question":"Did God create the world?","answer":"Yes.","verse":"Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands,","reference":"Hebrews 1:10","refs":[{"printed":"Hebrews 1:10","osis":["Heb.1.10"]}],"footnote":null},{"question":"And all things in it?","answer":"Yes.","verse":"God made the world and all things therein,","reference":"Acts 17:24","refs":[{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"footnote":null},{"question":"Did he create the soul of man?","answer":"Yes.","verse":"Who formeth the spirit of man within him,","reference":"Zechariah 12:1","refs":[{"printed":"Zechariah 12:1","osis":["Zech.12.1"]}],"footnote":null},{"question":"And the body of man?","answer":"Yes.","verse":"In thy book were all my members written,","reference":"Psalm 139:16","refs":[{"printed":"Psalm 139:16","osis":["Ps.139.16"]}],"footnote":null},{"question":"Did he create the highest angels?","answer":"Yes.","verse":"By him were all things created, whether they be thrones, etc.,","reference":"Colossians 1:16","refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"footnote":null},{"question":"And the meanest insects?","answer":"Yes.","verse":"God made every thing that creepeth upon the earth after his kind,","reference":"Genesis 1:25","refs":[{"printed":"Genesis 1:25","osis":["Gen.1.25"]}],"footnote":null},{"question":"And what omnipotence wrought, did omniscience approve?","answer":"Yes.","verse":"God saw every thing that he had made and behold it was very good,","reference":"Genesis 1:31","refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"footnote":null}],[{"question":"Did God need any assistance in his work?","answer":"No.","verse":"Who hath prevented me, that I should repay him?","reference":"Job 41:11","refs":[{"printed":"Job 41:11","osis":["Job.41.11"]}],"footnote":null},{"question":"Did he make all things out of nothing?","answer":"Yes.","verse":"For the things which are seen were not made of the things that do appear,","reference":"Hebrews 11:3","refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"footnote":null},{"question":"And by his word?","answer":"Yes.","verse":"He said let there be light: and there was light,","reference":"Genesis 1:3","refs":[{"printed":"Genesis 1:3","osis":["Gen.1.3"]}],"footnote":null},{"question":"And in six days?","answer":"Yes.","verse":"In six days the Lord made heaven and earth,","reference":"Exodus 20:11","refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"footnote":null},{"question":"Did he appoint every creature its proper station and use?","answer":"Yes.","verse":"Let there be lights in the firmament, and let them be for signs and for seasons, for days and for years,","reference":"Genesis 1:14","refs":[{"printed":"Genesis 1:14","osis":["Gen.1.14"]}],"footnote":null},{"question":"Does God go on to create?","answer":"No.","verse":"On the seventh day God rested from all his works,","reference":"Genesis 2:2","refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"footnote":null}]]},{"question":13,"paragraphs":[[{"question":"Were there any men before Adam?","answer":"No.","verse":"He was the first man,","reference":"1 Corinthians 15:45","refs":[{"printed":"1 Corinthians 15:45","osis":["1Cor.15.45"]}],"footnote":null},{"question":"Are all men then derived from Adam?","answer":"Yes.","verse":"He hath made of one blood all nations of men,","reference":"Acts 17:26","refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"footnote":null},{"question":"And did Adam himself derive his being from God?","answer":"Yes.","verse":"Who was the son of God,","reference":"Luke 3:38","refs":[{"printed":"Luke 3:38","osis":["Luke.3.38"]}],"footnote":null}],[{"question":"Did God create man male and female?","answer":"Yes.","verse":"Male and female created he them,","reference":"Genesis 5:2","refs":[{"printed":"Genesis 5:2","osis":["Gen.5.2"]}],"footnote":null},{"question":"Was there a difference in the manner of their creation?","answer":"Yes.","verse":"For the man is not the woman, but the woman of the man,","reference":"1 Corinthians 11:8","refs":[{"printed":"1 Corinthians 11:8","osis":["1Cor.11.8"]}],"footnote":null},{"question":"And in the order of their creation?","answer":"Yes.","verse":"For Adam was first formed, and then Eve,","reference":"1 Timothy 2:13","refs":[{"printed":"1 Timothy 2:13","osis":["1Tim.2.13"]}],"footnote":null},{"question":"And in the end of their creation?","answer":"Yes.","verse":"For the man was not created for the woman, but the woman for the man,","reference":"1 Corinthians 11:9","refs":[{"printed":"1 Corinthians 11:9","osis":["1Cor.11.9"]}],"footnote":null}],[{"question":"Was man made after the image of God?","answer":"Yes.","verse":"God created man after his own image,","reference":"Genesis 1:27","refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"footnote":null},{"question":"Did that image consist in knowledge?","answer":"Yes.","verse":"For we are renewed in knowledge after the image of him that created us,","reference":"Colossians 3:10","refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"footnote":null},{"question":"And in righteousness and holiness?","answer":"Yes.","verse":"For the new man after God, is created in righteousness and true holiness,","reference":"Ephesians 4:24","refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"footnote":null},{"question":"And in authority and government?","answer":"Yes.","verse":"For thou hast put all things under his feet,","reference":"Psalm 8:6","refs":[{"printed":"Psalm 8:6","osis":["Ps.8.6"]}],"footnote":null},{"question":"Was this state of man a very glorious one?","answer":"Yes.","verse":"Thou hast crowned him with glory and honour,","reference":"Psalm 8:5","refs":[{"printed":"Psalm 8:5","osis":["Ps.8.5"]}],"footnote":null},{"question":"But was it an abiding one?","answer":"No.","verse":"For man being in honour abideth not,","reference":"Psalm 49:12","refs":[{"printed":"Psalm 49:12","osis":["Ps.49.12"]}],"footnote":null}]]},{"question":14,"paragraphs":[[{"question":"Is God’s providence universal?","answer":"Yes.","verse":"His kingdom ruleth over all,","reference":"Psalm 103:19","refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"footnote":null},{"question":"Does it extend to all worlds?","answer":"Yes.","verse":"Whatsoever the Lord pleased that did he in heaven and in earth,","reference":"Psalm 135:6","refs":[{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"footnote":null},{"question":"And to all creatures?","answer":"Yes.","verse":"He upholdeth all things by the word of his power,","reference":"Hebrews 1:3","refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"footnote":null},{"question":"Does it extend to inanimate creatures?","answer":"Yes.","verse":"He binds the sweet influences of the Pleiades, and looses the bands of Orion,","reference":"Job 38:31","refs":[{"printed":"Job 38:31","osis":["Job.38.31"]}],"footnote":null},{"question":"And to the animal creation?","answer":"Yes.","verse":"The stork knoweth her appointed times,","reference":"Jeremiah 8:7","refs":[{"printed":"Jeremiah 8:7","osis":["Jer.8.7"]}],"footnote":null},{"question":"Does it order all events relative to particular persons?","answer":"Yes.","verse":"Man’s days are determined, the number of his months are with God,","reference":"Job 14:5","refs":[{"printed":"Job 14:5","osis":["Job.14.5"]}],"footnote":null},{"question":"And to kingdoms and societies of men?","answer":"Yes.","verse":"He changeth the times and the seasons, he removeth kings and setteth up","reference":"Daniel 2:21","refs":[{"printed":"Daniel 2:21","osis":["Dan.2.21"]}],"footnote":null},{"question":"Doth God exercise a special providence over some places?","answer":"Yes.","verse":"Thus Canaan was a land that God cared for,","reference":"Deuteronomy 11:12","refs":[{"printed":"Deuteronomy 11:12","osis":["Deut.11.12"]}],"footnote":null},{"question":"And over some persons?","answer":"Yes.","verse":"He is the Saviour of all men, but especially of them that believe,","reference":"1 Timothy 4:10","refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"footnote":null},{"question":"Is it a desirable thing to be interested in God’s special providence?","answer":"Yes.","verse":"Remember me, O Lord, with the favour which thou bearest to thy- people,","reference":"Psalm 106:4","refs":[{"printed":"Psalm 106:4","osis":["Ps.106.4"]}],"footnote":null}],[{"question":"Doth God’s providence extend to all actions?","answer":"Yes.","verse":"A man’s heart deviseth his way, but God directeth his steps,","reference":"Proverbs 16:9","refs":[{"printed":"Proverbs 16:9","osis":["Prov.16.9"]}],"footnote":null},{"question":"Doth it extend to all natural actions?","answer":"Yes.","verse":"In him we live and move,","reference":"Acts 17:28","refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"footnote":null},{"question":"And to all fortuitous actions?","answer":"Yes.","verse":"Thus a certain man drew a bow at a venture and smote the king of Israel between the joints of the harness,","reference":"1 Kings 22:34","refs":[{"printed":"1 Kings 22:34","osis":["1Kgs.22.34"]}],"footnote":null},{"question":"And to all good actions?","answer":"Yes.","verse":"The steps of a good man are ordered by the Lord,","reference":"Psalm 37:23","refs":[{"printed":"Psalm 37:23","osis":["Ps.37.23"]}],"footnote":null},{"question":"And to evil actions?","answer":"Yes.","verse":"It was not you that sent me hither, but God,","reference":"Genesis 45:8","refs":[{"printed":"Genesis 45:8","osis":["Gen.45.8"]}],"footnote":null},{"question":"And can God bring good out of evil?","answer":"Yes.","verse":"You thought evil against me, but God meant it unto good,","reference":"Genesis 50:20","refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]}],"footnote":null},{"question":"Are God’s providences mysterious?","answer":"Yes.","verse":"His judgments are a great deep,","reference":"Psalm 36:6","refs":[{"printed":"Psalm 36:6","osis":["Ps.36.6"]}],"footnote":null},{"question":"But are they harmonious?","answer":"Yes.","verse":"They work together,","reference":"Romans 8:28","refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"footnote":null}],[{"question":"Is preservation an act of providence?","answer":"Yes.","verse":"Which holdeth our soul in life,","reference":"Psalm 66:9","refs":[{"printed":"Psalm 66:9","osis":["Ps.66.9"]}],"footnote":null},{"question":"Did God preserve us in our infant state?","answer":"Yes.","verse":"Thou art my God from my mother’s belly,","reference":"Psalm 22:10","refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"footnote":null},{"question":"And will he preserve us in declining years?","answer":"Yes.","verse":"To hoary hairs will I carry you,","reference":"Isaiah 46:4","refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]}],"footnote":null},{"question":"Doth he give us food?","answer":"Yes.","verse":"He filleth our hearts with food and gladness,","reference":"Acts 14:17","refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"footnote":null},{"question":"And rest?","answer":"Yes.","verse":"He giveth his beloved sleep,","reference":"Psalm 127:2","refs":[{"printed":"Psalm 127:2","osis":["Ps.127.2"]}],"footnote":null},{"question":"Doth he preserve us from threatening dangers?","answer":"Yes.","verse":"He keepeth all our bones,","reference":"Psalm 34:20","refs":[{"printed":"Psalm 34:20","osis":["Ps.34.20"]}],"footnote":null},{"question":"And endow us with wisdom for our several trades?","answer":"Yes.","verse":"Bezaleel and Oholiab were filled with the spirit of God in all manner of workmanship,","reference":"Exodus 35:31","refs":[{"printed":"Exodus 35:31","osis":["Exod.35.31"]}],"footnote":null},{"question":"Does God’s care extend to the meanest creatures?","answer":"Yes.","verse":"Not a sparrow shall fall to the ground without your Father,","reference":"Matthew 10:29","refs":[{"printed":"Matthew 10:29","osis":["Matt.10.29"]}],"footnote":null}],[{"question":"Is government also an act of providence?","answer":"Yes.","verse":"God ruleth by his power for ever,","reference":"Psalm 66:7","refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]}],"footnote":null},{"question":"Doth God maintain the laws and ordinances of nature?","answer":"Yes.","verse":"Thus we read of his covenant of the day, and his covenant of the night,","reference":"Jeremiah 33:20","refs":[{"printed":"Jeremiah 33:20","osis":["Jer.33.20"]}],"footnote":null},{"question":"But doth he sometimes suspend and act contrary to them?","answer":"Yes.","verse":"So the sun stood still in the midst of heaven, and hasted not to go down about a whole day,","reference":"Joshua 10:13","refs":[{"printed":"Joshua 10:13","osis":["Josh.10.13"]}],"footnote":null},{"question":"Doth he uphold all creatures in their operations?","answer":"Yes.","verse":"The eagle mounteth up at his command, and maketh her nest on high,","reference":"Job 39:27","refs":[{"printed":"Job 39:27","osis":["Job.39.27"]}],"footnote":null},{"question":"But can he also restrain those operations?","answer":"Yes.","verse":"He shut the lion’s mouth,","reference":"Daniel 6:22","refs":[{"printed":"Daniel 6:22","osis":["Dan.6.22"]}],"footnote":null},{"question":"Doth he exercise a peculiar government over the church?","answer":"Yes.","verse":"God ruleth in Jacob,","reference":"Psalm 59:13","refs":[{"printed":"Psalm 59:13","osis":["Ps.59.13"]}],"footnote":null}],[{"question":"Is God’s government supreme?","answer":"Yes.","verse":"He is King of kings and Lord of lords,","reference":"Revelation 19:16","refs":[{"printed":"Revelation 19:16","osis":["Rev.19.16"]}],"footnote":null},{"question":"Is it just and rightful?","answer":"Yes.","verse":"Thine is the kingdom, O Lord,","reference":"1 Chronicles 29:11","refs":[{"printed":"1 Chronicles 29:11","osis":["1Chr.29.11"]}],"footnote":null},{"question":"Is it most wise?","answer":"Yes.","verse":"How unsearchable are his judgments,","reference":"Romans 11:33","refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"footnote":null},{"question":"Is it holy?","answer":"Yes.","verse":"The Lord is righteous in all his ways, and holy in all his works,","reference":"Psalm 145:17","refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"footnote":null},{"question":"Is it absolute and arbitrary?","answer":"Yes.","verse":"Why dost thou strive against him? for he giveth not account of any of his matters,","reference":"Job 33:13","refs":[{"printed":"Job 33:13","osis":["Job.33.13"]}],"footnote":null},{"question":"Is it effectual and uncontrollable?","answer":"Yes.","verse":"What his soul desireth that he doth,","reference":"Job 23:13","refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"footnote":null}],[{"question":"Is God’s providential government an argument for trust and confidence?","answer":"Yes.","verse":"Commit thy way unto the Lord,","reference":"Psalm 37:5","refs":[{"printed":"Psalm 37:5","osis":["Ps.37.5"]}],"footnote":null},{"question":"And for silence and submission?","answer":"Yes.","verse":"Be still, and know that I am God,","reference":"Psalm 46:10","refs":[{"printed":"Psalm 46:10","osis":["Ps.46.10"]}],"footnote":null},{"question":"And for praise and thanksgiving?","answer":"Yes.","verse":"Allelujah, the Lord God omnipotent reigneth,","reference":"Revelation 19:6","refs":[{"printed":"Revelation 19:6","osis":["Rev.19.6"]}],"footnote":null}]]},{"question":15,"paragraphs":[[{"question":"Did God make man perfectly holy?","answer":"Yes.","verse":"God made man upright,","reference":"Ecclesiastes 7:29","refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"footnote":null},{"question":"And perfectly happy?","answer":"Yes.","verse":"For he blessed him,","reference":"Genesis 1:28","refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"footnote":null},{"question":"Did he give him a law?","answer":"Yes.","verse":"The Lord God commanded the man,","reference":"Genesis 2:16","refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"footnote":null},{"question":"And was man as God’s creature obliged to obey that law?","answer":"Yes.","verse":"Remember, O Israel, for thou art my servant, I have formed thee,","reference":"Isaiah 44:21","refs":[{"printed":"Isaiah 44:21","osis":["Isa.44.21"]}],"footnote":null}],[{"question":"Was the covenant which God entered into with Adam, a covenant of life?","answer":"Yes.","verse":"For the law is not of faith; but the man that doeth them shall live in them,","reference":"Galatians 3:12","refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"footnote":null},{"question":"Was there a special command given him by way of trial?","answer":"Yes.","verse":"Of the tree of knowledge of good and evil thou shalt not eat,","reference":"Genesis 3:17","refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"footnote":null},{"question":"And was death threatened in case of disobedience?","answer":"Yes.","verse":"In the day thou eatest thou shalt surely die,","reference":"Genesis 2:17","refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"footnote":null},{"question":"Was he under any natural necessity to break this law?","answer":"No.","verse":"For of every other tree of the garden he had liberty to eat,","reference":"Genesis 2:16","refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"footnote":null}],[{"question":"Was this covenant made with Adam as a public head?","answer":"Yes.","verse":"For he was the figure of him that was to come,","reference":"Romans 5:14","refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"footnote":null},{"question":"Was Eve included in it?","answer":"Yes.","verse":"For God said unto the woman, what hast thou done,","reference":"Genesis 3:13","refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"footnote":null},{"question":"Was this law worthy of God?","answer":"Yes.","verse":"Shall not the Judge of all the earth do right?","reference":"Genesis 18:25","refs":[{"printed":"Genesis 18:25","osis":["Gen.18.25"]}],"footnote":null},{"question":"Is the second covenant better than the first?","answer":"Yes.","verse":"For Christ is the Mediator of a better covenant,","reference":"Hebrews 8:6","refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]}],"footnote":null}]]},{"question":16,"paragraphs":[[{"question":"Did man fall from that estate in which he was created?","answer":"Yes.","verse":"They have sought out many inventions,","reference":"Ecclesiastes 7:29","refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"footnote":null},{"question":"Did he fall from a state of knowledge?","answer":"Yes.","verse":"His understanding is darkened,","reference":"Ephesians 4:18","refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"footnote":null},{"question":"Did he fall from a state of holiness?","answer":"Yes.","verse":"He is alienated from the life of God,","reference":"Ephesians 4:18","refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"footnote":null},{"question":"And from a state of freedom?","answer":"Yes.","verse":"He that committeth sin is the servant of sin,","reference":"John 8:34","refs":[{"printed":"John 8:34","osis":["John.8.34"]}],"footnote":null},{"question":"And from a state of rest?","answer":"Yes.","verse":"There is no peace, saith my God, to the wicked,","reference":"Isaiah 57:21","refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"footnote":null},{"question":"And from a state of communion with God?","answer":"Yes.","verse":"For Adam and his wife hid themselves from the presence of the Lord God,","reference":"Genesis 3:8","refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]}],"footnote":null},{"question":"And from a state of happiness?","answer":"Yes.","verse":"So he drove out the man,","reference":"Genesis 3:24","refs":[{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"footnote":null},{"question":"And do all mankind imitate the sin of their first parents?","answer":"Yes.","verse":"They, like Adam, have transgressed the covenant,","reference":"Hosea 6:7","refs":[{"printed":"Hosea 6:7","osis":["Hos.6.7"]}],"footnote":null}],[{"question":"Did God foresee Adam’s sin?","answer":"Yes.","verse":"I knew that thou wouldest deal very treacherously,","reference":"Isaiah 48:8","refs":[{"printed":"Isaiah 48:8","osis":["Isa.48.8"]}],"footnote":null},{"question":"But was he the author of it?","answer":"No.","verse":"For he is a God of truth and without iniquity, just and right is he,","reference":"Deuteronomy 32:4","refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"footnote":null},{"question":"Is man’s ruin then from himself?","answer":"Yes.","verse":"O Israel, thou hast destroyed thyself,","reference":"Hosea 13:9","refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]}],"footnote":null}],[{"question":"Should Adam’s fall teach us to be watchful over ourselves?","answer":"Yes.","verse":"Let him that thinketh he standeth take heed lest he fall,","reference":"1 Corinthians 10:12","refs":[{"printed":"1 Corinthians 10:12","osis":["1Cor.10.12"]}],"footnote":null},{"question":"And to disclaim all confidence in the creature?","answer":"Yes.","verse":"For surely men of low degree are vanity, and men of high degree are a lie,","reference":"Psalm 62:9","refs":[{"printed":"Psalm 62:9","osis":["Ps.62.9"]}],"footnote":null}]]},{"question":17,"paragraphs":[[{"question":"Doth sin suppose a law?","answer":"Yes.","verse":"For where no law is there is no transgression,","reference":"Romans 4:15","refs":[{"printed":"Romans 4:15","osis":["Rom.4.15"]}],"footnote":null},{"question":"Is sin the breach of law?","answer":"Yes.","verse":"For it is the transgression of the law,","reference":"1 John 3:4","refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"footnote":null},{"question":"Is the omission of what the law requires sin?","answer":"Yes.","verse":"They hearkened not unto my words nor to my law,","reference":"Jeremiah 6:19","refs":[{"printed":"Jeremiah 6:19","osis":["Jer.6.19"]}],"footnote":null},{"question":"And the commission of what it forbids?","answer":"Yes.","verse":"They have trespassed against my law,","reference":"Hosea 8:1","refs":[{"printed":"Hosea 8:1","osis":["Hos.8.1"]}],"footnote":null},{"question":"Is sin then aggravated by a knowledge of God’s law?","answer":"Yes.","verse":"And knowest his will, being instructed out of the law,","reference":"Romans 2:18","refs":[{"printed":"Romans 2:18","osis":["Rom.2.18"]}],"footnote":null}],[{"question":"Doth the law of God extend to our thoughts?","answer":"Yes.","verse":"He that looketh upon a woman to lust after her committeth adultery in his heart,","reference":"Matthew 5:28","refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"footnote":null},{"question":"And to our words?","answer":"Yes.","verse":"Let no corrupt communication proceed out of your mouth,","reference":"Ephesians 4:29","refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"footnote":null},{"question":"And to our actions?","answer":"Yes.","verse":"O do not this abominable thing which I hate,","reference":"Jeremiah 44:4","refs":[{"printed":"Jeremiah 44:4","osis":["Jer.44.4"]}],"footnote":null},{"question":"And to the temper of our minds?","answer":"Yes.","verse":"Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind,","reference":"Matthew 22:37","refs":[{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"footnote":null},{"question":"And is every breach of the law sinful?","answer":"Yes.","verse":"For all unrighteousness is sin,","reference":"1 John 5:17","refs":[{"printed":"1 John 5:17","osis":["1John.5.17"]}],"footnote":null}]]},{"question":18,"paragraphs":[[{"question":"Did our first parents sin?","answer":"Yes.","verse":"Thy first father hath sinned,","reference":"Isaiah 43:27","refs":[{"printed":"Isaiah 43:27","osis":["Isa.43.27"]}],"footnote":null},{"question":"Did they sin by eating the forbidden fruit?","answer":"Yes.","verse":"For she took of the fruit and did eat, and gave also to her husband with her, and he did eat,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"Was there in this sin the lust of the flesh?","answer":"Yes.","verse":"For she saw that the tree was good for food,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"And the lust of the eye?","answer":"Yes.","verse":"For she saw that it was pleasant to the eyes,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"And the pride of life?","answer":"Yes.","verse":"For she saw that it was a tree to be desired to make one wise,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"Was it an instance of horrid rebellion against God?","answer":"Yes.","verse":"Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat,","reference":"Genesis 3:11","refs":[{"printed":"Genesis 3:11","osis":["Gen.3.11"]}],"footnote":null},{"question":"And of amazing folly in man?","answer":"Yes.","verse":"This their way was their folly,","reference":"Psalm 49:13","refs":[{"printed":"Psalm 49:13","osis":["Ps.49.13"]}],"footnote":null}],[{"question":"Did our first parents fall without a tempter?","answer":"No.","verse":"For the serpent said unto the woman, Yea, hath God said,","reference":"Genesis 3:1","refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"footnote":null},{"question":"Was this serpent the devil?","answer":"Yes.","verse":"The old serpent, which is the devil, and Satan,","reference":"Revelation 20:2","refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"footnote":null},{"question":"But could he force their consent?","answer":"No.","verse":"Resist the devil and he will fly from you,","reference":"James 4:7","refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"footnote":null},{"question":"Did he notwithstanding prevail?","answer":"Yes.","verse":"The serpent beguiled me and I did eat,","reference":"Genesis 3:13","refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"footnote":null},{"question":"Did he in all this aim at their destruction?","answer":"Yes.","verse":"For he is Abaddon, (the destroyer),","reference":"Revelation 9:11","refs":[{"printed":"Revelation 9:11","osis":["Rev.9.11"]}],"footnote":null}],[{"question":"Did Satan act a subtil part in tempting?","answer":"Yes.","verse":"The serpent beguiled Eve through his subtilty,","reference":"2 Corinthians 11:3","refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"footnote":null},{"question":"Did he promise impunity?","answer":"Yes.","verse":"Ye shall not surely die,","reference":"Genesis 3:4","refs":[{"printed":"Genesis 3:4","osis":["Gen.3.4"]}],"footnote":null},{"question":"Did he promise improvement?","answer":"Yes.","verse":"Your eyes shall be opened,","reference":"Genesis 3:5","refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"footnote":null},{"question":"Did he feed them with high thoughts of themselves?","answer":"Yes.","verse":"Ye shall be as gods,","reference":"Genesis 3:5","refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"footnote":null},{"question":"Did he suggest to them hard thoughts of God?","answer":"Yes.","verse":"For he said, God doth know this,","reference":"Genesis 3:5","refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"footnote":null},{"question":"Was it an instance of his policy first to assault the woman?","answer":"Yes.","verse":"For she is the weaker vessel,","reference":"1 Peter 3:7","refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"footnote":null},{"question":"And to assault her when alone?","answer":"Yes.","verse":"For two are better than one—for if they fall, the one will lift up the his fellow,","reference":"Ecclesiastes 4:9–10","refs":[{"printed":"Ecclesiastes 4:9–10","osis":["Eccl.4.9-Eccl.4.10"]}],"footnote":null}]]},{"question":19,"paragraphs":[[{"question":"Are all mankind descended from Adam and Eve?","answer":"Yes.","verse":"For Adam called his wife’s name Eve because she was the mother of all living,","reference":"Genesis 3:20","refs":[{"printed":"Genesis 3:20","osis":["Gen.3.20"]}],"footnote":null},{"question":"Are we all concerned in our first parent’s disobedience?","answer":"Yes.","verse":"By one man sin entered into the world,","reference":"Romans 5:12","refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"footnote":null},{"question":"Is our nature tainted with the filth of that sin?","answer":"Yes.","verse":"For what is man that he should be clean, and he which is born of a woman that he should be righteous,","reference":"Job 15:14","refs":[{"printed":"Job 15:14","osis":["Job.15.14"]}],"footnote":null},{"question":"Is the guilt of it imputed to us?","answer":"Yes.","verse":"For by the offence of one judgment came upon all men to condemnation,","reference":"Romans 5:18","refs":[{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"footnote":null},{"question":"Are we exposed to the dreadful consequences of it?","answer":"Yes.","verse":"So death passed upon all men, for that all have sinned,","reference":"Romans 5:12","refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"footnote":null},{"question":"And have we no power of our own to prevent all this?","answer":"No.","verse":"For whilst we were yet without strength Christ died for us,","reference":"Romans 5:6","refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"footnote":null}],[{"question":"Was this the case of Adam’s immediate descendants?","answer":"Yes.","verse":"For he begat a son in his own likeness,","reference":"Genesis 5:3","refs":[{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"footnote":null},{"question":"Is it the case of all those who in future ages descend from him?","answer":"Yes.","verse":"For we have all borne the image of the earthly,","reference":"1 Corinthians 15:49","refs":[{"printed":"1 Corinthians 15:49","osis":["1Cor.15.49"]}],"footnote":null},{"question":"But was it the case of Christ?","answer":"No.","verse":"He was that holy thing,","reference":"Luke 1:35","refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"footnote":null},{"question":"Was he therefore descended from Adam in a way of ordinary generation?","answer":"No.","verse":"For his mother was found with child by the Holy Ghost,","reference":"Matthew 1:18","refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"footnote":null},{"question":"Should we be humbled for original sin?","answer":"Yes.","verse":"Behold I was shapen in iniquity,","reference":"Psalm 51:5","refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"footnote":null}]]},{"question":20,"paragraphs":[[{"question":"Is all mankind in a state of sin?","answer":"Yes.","verse":"For both Jews and Gentiles are all under sin,","reference":"Romans 3:9","refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"footnote":null},{"question":"Were they brought into this state by the fall?","answer":"Yes.","verse":"In whom all have sinned,","reference":"Romans 5:12","refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"footnote":null},{"question":"Hath sin corrupted the whole man?","answer":"Yes.","verse":"The whole head is sick, and the whole heart faint,","reference":"Isaiah 1:5","refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"footnote":null},{"question":"Doth an inclination to sin appear very early?","answer":"Yes.","verse":"The wicked are estranged from the womb, they go astray as soon as they are born,","reference":"Psalm 58:3","refs":[{"printed":"Psalm 58:3","osis":["Ps.58.3"]}],"footnote":null},{"question":"And doth it continue even after grace is implanted?","answer":"Yes.","verse":"For if we say that we have no sin, we deceive ourselves,","reference":"1 John 1:8","refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"footnote":null}],[{"question":"Is mankind in a state of misery?","answer":"Yes.","verse":"Woe unto us that we have sinned,","reference":"Lamentations 5:6","refs":[{"printed":"Lamentations 5:6","osis":["Lam.5.6"]}],"footnote":null},{"question":"Is the whole creation the worse for sin?","answer":"Yes.","verse":"The creature is now made subject to vanity,","reference":"Romans 8:20","refs":[{"printed":"Romans 8:20","osis":["Rom.8.20"]}],"footnote":null},{"question":"But do sinners above all others feel the sad effects of it?","answer":"Yes.","verse":"Evil pursueth sinners,","reference":"Proverbs 13:21","refs":[{"printed":"Proverbs 13:21","osis":["Prov.13.21"]}],"footnote":null},{"question":"Is it great misery that is consequent upon the fall?","answer":"Yes.","verse":"The misery of man is great upon him,","reference":"Ecclesiastes 8:6","refs":[{"printed":"Ecclesiastes 8:6","osis":["Eccl.8.6"]}],"footnote":null},{"question":"Is it intolerable?","answer":"Yes.","verse":"My punishment is greater than I can bear,","reference":"Genesis 4:3","refs":[{"printed":"Genesis 4:3","osis":["Gen.4.3"]}],"footnote":null},{"question":"And is it abiding?","answer":"Yes.","verse":"The wrath of God abideth on him,","reference":"John 3:36","refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"footnote":null}],[{"question":"Are all men sensible of this?","answer":"No.","verse":"For they say they shall have peace, though they walk in the imagination of their heart,","reference":"Deuteronomy 29:19","refs":[{"printed":"Deuteronomy 29:19","osis":["Deut.29.19"]}],"footnote":null},{"question":"But should they be sensible of it?","answer":"Yes.","verse":"Now consider this, ye that forget God, lest I tear you in pieces,","reference":"Psalm 50:22","refs":[{"printed":"Psalm 50:22","osis":["Ps.50.22"]}],"footnote":null},{"question":"And shall they be sensible of it?","answer":"Yes.","verse":"They shall see and be ashamed,","reference":"Isaiah 26:11","refs":[{"printed":"Isaiah 26:11","osis":["Isa.26.11"]}],"footnote":null},{"question":"And are the saints sensible of it?","answer":"Yes.","verse":"O wretched man that I am, who shall deliver me from the body of this death,","reference":"Romans 7:24","refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"footnote":null}]]},{"question":21,"paragraphs":[[{"question":"Hath Adam’s sin brought all mankind into a state of guilt?","answer":"Yes.","verse":"By one man’s disobedience many were made sinners,","reference":"Romans 5:19","refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"footnote":null},{"question":"Doth this appear in the case of those who never committed actual sin?","answer":"Yes.","verse":"For death reigned from Adam unto Moses, even over them that had not sinned after the similitude of Adam’s transgression,","reference":"Romans 5:14","refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"footnote":null},{"question":"Is it usual for God thus to impute the sins of the fathers to the children?","answer":"Yes.","verse":"He visiteth the iniquity of the fathers upon the children,","reference":"Exodus 20:5","refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]}],"footnote":null},{"question":"And is he just in so doing?","answer":"Yes.","verse":"There is no unrighteousness in him,","reference":"John 7:13","refs":[{"printed":"John 7:13","osis":["John.7.13"]}],"footnote":null}],[{"question":"Hath sin deprived us of our original righteousness?","answer":"Yes.","verse":"We are far from righteousness,","reference":"Isaiah 46:2","refs":[{"printed":"Isaiah 46:2","osis":["Isa.46.2"]}],"footnote":null},{"question":"Are there no remains of it?","answer":"No.","verse":"In me, that is in my flesh, dwelleth no good thing,","reference":"Romans 7:18","refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"footnote":null},{"question":"Are we thereby incapacitated for duty?","answer":"Yes.","verse":"How to perform that which is good I find not,","reference":"Romans 7:18","refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"footnote":null},{"question":"And estranged from it?","answer":"Yes.","verse":"They are all estranged from me,","reference":"Ezekiel 14:5","refs":[{"printed":"Ezekiel 14:5","osis":["Ezek.14.5"]}],"footnote":null},{"question":"Is the nature of man defiled by the fall?","answer":"Yes.","verse":"We are all as an unclean thing,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null},{"question":"Doth this defilement extend to both the inward and the outward man?","answer":"Yes.","verse":"It is a filthiness both to flesh and spirit,","reference":"2 Corinthians 7:1","refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"footnote":null},{"question":"Doth it extend to all the faculties of the inward man?","answer":"Yes.","verse":"Their mind and conscience is defiled,","reference":"Titus 1:15","refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"footnote":null},{"question":"And to all the members of the outward man?","answer":"Yes.","verse":"For we yield our members as servants to uncleanness and to iniquity,","reference":"Romans 6:19","refs":[{"printed":"Romans 6:19","osis":["Rom.6.19"]}],"footnote":null},{"question":"Do we now commit sin naturally?","answer":"Yes.","verse":"We drink iniquity like water,","reference":"Job 15:16","refs":[{"printed":"Job 15:16","osis":["Job.15.16"]}],"footnote":null},{"question":"And delight in it?","answer":"Yes.","verse":"It is sweet in the mouth,","reference":"Job 20:12","refs":[{"printed":"Job 20:12","osis":["Job.20.12"]}],"footnote":null},{"question":"Is this the case of little children?","answer":"Yes.","verse":"For foolishness is bound up in the heart of a child,","reference":"Proverbs 22:15","refs":[{"printed":"Proverbs 22:15","osis":["Prov.22.15"]}],"footnote":null},{"question":"And of all mankind?","answer":"Yes.","verse":"For the whole world lieth in wickedness,","reference":"1 John 5:19","refs":[{"printed":"1 John 5:19","osis":["1John.5.19"]}],"footnote":null}],[{"question":"Is corrupt nature contrary to the being and perfections of God?","answer":"Yes.","verse":"The carnal mind is enmity against God,","reference":"Romans 8:7","refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"footnote":null},{"question":"And to the law of God?","answer":"Yes.","verse":"It is not subject to the law of God, neither indeed can be,","reference":"Romans 8:7","refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"footnote":null},{"question":"And to the grace of God?","answer":"Yes.","verse":"For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other,","reference":"Galatians 5:17","refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"footnote":null},{"question":"And are the worst men’s actions a copy of the best men’s hearts?","answer":"Yes.","verse":"For as in water face answereth to face, so the heart of man to man,","reference":"Proverbs 27:19","refs":[{"printed":"Proverbs 27:19","osis":["Prov.27.19"]}],"footnote":null}]]},{"question":22,"paragraphs":[[{"question":"Is fallen man rendered unworthy of communion with God?","answer":"Yes.","verse":"For what communion hath light with darkness?","reference":"2 Corinthians 6:14","refs":[{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"footnote":null},{"question":"And unfit for it?","answer":"Yes.","verse":"For can two walk together unless they are agreed?","reference":"Amos 3:3","refs":[{"printed":"Amos 3:3","osis":["Amos.3.3"]}],"footnote":null},{"question":"And is he excluded from it?","answer":"Yes.","verse":"Your iniquities have separated between you and your God,","reference":"Isaiah 59:2","refs":[{"printed":"Isaiah 59:2","osis":["Isa.59.2"]}],"footnote":null},{"question":"But may not this breach be repaired?","answer":"Yes.","verse":"Ye who sometimes were far off are made nigh by the blood of Christ,","reference":"Ephesians 2:13","refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"footnote":null}],[{"question":"Is fallen man under God’s wrath?","answer":"Yes.","verse":"And were by nature the children of wrath even as others,","reference":"Ephesians 2:3","refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"footnote":null},{"question":"Will this wrath certainly find out those who are the subjects of it?","answer":"Yes.","verse":"There is no escaping,","reference":"Ezra 9:14","refs":[{"printed":"Ezra 9:14","osis":["Ezra.9.14"]}],"footnote":null},{"question":"Is it therefore a dreadful thing to be exposed to it?","answer":"Yes.","verse":"Who can stand before his indignation?","reference":"Nahum 1:6","refs":[{"printed":"Nahum 1:6","osis":["Nah.1.6"]}],"footnote":null},{"question":"And are the saints sensible that it is so?","answer":"Yes.","verse":"Rebuke me not in thy wrath,","reference":"Psalm 38:1","refs":[{"printed":"Psalm 38:1","osis":["Ps.38.1"]}],"footnote":null}],[{"question":"Is fallen man under God’s curse?","answer":"Yes.","verse":"As many as are of the works of the law, are under the curse,","reference":"Ephesians 3:11","refs":[{"printed":"Ephesians 3:11","osis":["Eph.3.11"]}],"footnote":null},{"question":"Is there a curse upon the bodies of the wicked?","answer":"Yes.","verse":"It shall come into their bowels like water, and like oil into their bones,","reference":"Psalm 109:18","refs":[{"printed":"Psalm 109:18","osis":["Ps.109.18"]}],"footnote":null},{"question":"And upon their labours?","answer":"Yes.","verse":"Ye looked for much, and, lo, it came too little,","reference":"Haggai 1:9","refs":[{"printed":"Haggai 1:9","osis":["Hag.1.9"]}],"footnote":null},{"question":"And upon their families?","answer":"Yes.","verse":"The curse of the Lord is in the house of the wicked,","reference":"Proverbs 3:33","refs":[{"printed":"Proverbs 3:33","osis":["Prov.3.33"]}],"footnote":null},{"question":"And upon their enjoyments?","answer":"Yes.","verse":"I will curse your blessings, yea I have cursed them already,","reference":"Malachi 2:2","refs":[{"printed":"Malachi 2:2","osis":["Mal.2.2"]}],"footnote":null},{"question":"Does this curse extend to sinners of every degree?","answer":"Yes.","verse":"It goes forth over the face of the whole earth, and cutteth off on every side,","reference":"Zechariah 5:3","refs":[{"printed":"Zechariah 5:3","osis":["Zech.5.3"]}],"footnote":null}],[{"question":"Are fallen men subject to many internal and spiritual evils?","answer":"Yes.","verse":"This is thy wickedness, because it is bitter, because it reacheth unto thine heart,","reference":"Jeremiah 4:18","refs":[{"printed":"Jeremiah 4:18","osis":["Jer.4.18"]}],"footnote":null},{"question":"Are they subject to the tyranny of Satan?","answer":"Yes.","verse":"He worketh in the children of disobedience,","reference":"Ephesians 2:2","refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"footnote":null},{"question":"And to judicial blindness?","answer":"Yes.","verse":"God hath given them the spirit of slumber, eyes that they should not see,","reference":"Romans 11:8","refs":[{"printed":"Romans 11:8","osis":["Rom.11.8"]}],"footnote":null},{"question":"And to hardness of heart?","answer":"Yes.","verse":"Having their conscience seared,","reference":"1 Timothy 4:2","refs":[{"printed":"1 Timothy 4:2","osis":["1Tim.4.2"]}],"footnote":null},{"question":"And to vile affections?","answer":"Yes.","verse":"For this cause God gave them up to vile affections,","reference":"Romans 1:26","refs":[{"printed":"Romans 1:26","osis":["Rom.1.26"]}],"footnote":null},{"question":"And to strong delusions?","answer":"Yes.","verse":"God shall send them strong delusion to believe a lie,","reference":"2 Thessalonians 2:11","refs":[{"printed":"2 Thessalonians 2:11","osis":["2Thess.2.11"]}],"footnote":null},{"question":"And to great distress and perplexity of mind?","answer":"Yes.","verse":"Terrors take hold of him as waters, a tempest stealeth him away in the night,","reference":"Job 27:20","refs":[{"printed":"Job 27:20","osis":["Job.27.20"]}],"footnote":null}],[{"question":"Is fallen man subject to many external evils?","answer":"Yes.","verse":"Many sorrows shall be to the wicked,","reference":"Psalm 32:10","refs":[{"printed":"Psalm 32:10","osis":["Ps.32.10"]}],"footnote":null},{"question":"Is he exposed to bodily diseases?","answer":"Yes.","verse":"The Lord shall smite thee with a consumption, and with a fever,","reference":"Deuteronomy 28:22","refs":[{"printed":"Deuteronomy 28:22","osis":["Deut.28.22"]}],"footnote":null},{"question":"And to toil and labour?","answer":"Yes.","verse":"In the sweat of thy face thou shalt eat bread,","reference":"Genesis 3:9","refs":[{"printed":"Genesis 3:9","osis":["Gen.3.9"]}],"footnote":null},{"question":"And to crosses and disappointments?","answer":"Yes.","verse":"Thou shalt build, but I will throw down,","reference":"Malachi 1:4","refs":[{"printed":"Malachi 1:4","osis":["Mal.1.4"]}],"footnote":null},{"question":"And to contempt and reproach?","answer":"Yes.","verse":"Thou shalt become a proverb and a bye-word,","reference":"Deuteronomy 28:37","refs":[{"printed":"Deuteronomy 28:37","osis":["Deut.28.37"]}],"footnote":null},{"question":"Is all this a sad inheritance from our first parents?","answer":"Yes.","verse":"For man is born to trouble as the sparks fly upwards,","reference":"Job 5:7","refs":[{"printed":"Job 5:7","osis":["Job.5.7"]}],"footnote":null}],[{"question":"Are all mankind by the fall become liable to death?","answer":"Yes.","verse":"The wages of sin is death,","reference":"Romans 6:23","refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"footnote":null},{"question":"Doth sin make death terrible?","answer":"Yes.","verse":"The sting of death is sin,","reference":"1 Corinthians 15:56","refs":[{"printed":"1 Corinthians 15:56","osis":["1Cor.15.56"]}],"footnote":null},{"question":"And that even to the saints?","answer":"Yes.","verse":"There are some of them, who through fear of death are all their life-time subject to bondage,","reference":"Hebrews 2:15","refs":[{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"footnote":null}],[{"question":"Have we by sin forfeited the happiness of heaven?","answer":"Yes.","verse":"The foolish shall not stand in thy sight,","reference":"Psalm 5:5","refs":[{"printed":"Psalm 5:5","osis":["Ps.5.5"]}],"footnote":null},{"question":"And incurred the pains of hell?","answer":"Yes.","verse":"Let them go down quick into hell,","reference":"Psalm 55:15","refs":[{"printed":"Psalm 55:15","osis":["Ps.55.15"]}],"footnote":null},{"question":"And are those pains everlasting?","answer":"Yes.","verse":"Who shall be punished with everlasting destruction,","reference":"2 Thessalonians 1:9","refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"footnote":null},{"question":"And is this the due desert of sin?","answer":"Yes.","verse":"For it is a righteous thing with God to recompense tribulation,","reference":"2 Thessalonians 1:6","refs":[{"printed":"2 Thessalonians 1:6","osis":["2Thess.1.6"]}],"footnote":null}]]},{"question":23,"paragraphs":[[{"question":"Shall any of the human race be recovered from the ruins of the fall?","answer":"Yes.","verse":"A remnant shall be saved,","reference":"Romans 9:27","refs":[{"printed":"Romans 9:27","osis":["Rom.9.27"]}],"footnote":null},{"question":"Are all others left to perish in their sins?","answer":"Yes.","verse":"The rest were blinded,","reference":"Romans 11:7","refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"footnote":null},{"question":"But is God’s decree the impulsive cause of their ruin?","answer":"No.","verse":"For when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death,","reference":"James 1:15","refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"footnote":null}],[{"question":"Are all the saints the objects of God’s eternal choice?","answer":"Yes.","verse":"God hath from the beginning chosen you,","reference":"2 Thessalonians 2:13","refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"footnote":null},{"question":"And are they chosen to happiness as the end?","answer":"Yes.","verse":"For God hath not appointed us to wrath, but to obtain salvation,","reference":"1 Thessalonians 5:9","refs":[{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"footnote":null},{"question":"And to sanctification as the means?","answer":"Yes.","verse":"Ye are chosen to salvation through sanctification,","reference":"2 Thessalonians 2:13","refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"footnote":null},{"question":"Are they chosen in Christ?","answer":"Yes.","verse":"According as he hath chosen us in him,","reference":"Ephesians 1:4","refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"footnote":null},{"question":"And is it a certain number that is thus chosen?","answer":"Yes.","verse":"The Lord knoweth them that are his,","reference":"2 Timothy 2:19","refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"footnote":null}],[{"question":"Doth the decree of election extend but to a few comparatively?","answer":"Yes.","verse":"Few are chosen,","reference":"Matthew 20:16","refs":[{"printed":"Matthew 20:16","osis":["Matt.20.16"]}],"footnote":null},{"question":"But does it extend to some of all nations?","answer":"Yes.","verse":"Thou hast redeemed us to God out of every kindred, and tongue, and people, and nation,","reference":"Revelation 5:9","refs":[{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"footnote":null},{"question":"And to some of the chief of sinners?","answer":"Yes.","verse":"Paul was a chosen vessel, yet the chief of sinners,","reference":"Acts 9:15","refs":[{"printed":"Acts 9:15","osis":["Acts.9.15"]}],"footnote":null},{"question":"And to all that are willing to come to Christ?","answer":"Yes.","verse":"Him that cometh to me, I will in no wise cast out,","reference":"John 6:37","refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"footnote":null},{"question":"Is this then an encouragement to use the means?","answer":"Yes.","verse":"Strive to enter in at the strait gate,","reference":"Luke 13:24","refs":[{"printed":"Luke 13:24","osis":["Luke.13.24"]}],"footnote":null}],[{"question":"Is the decree of election founded upon God’s sovereign pleasure?","answer":"Yes.","verse":"I will have mercy upon whom I will have mercy,","reference":"Romans 9:15","refs":[{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"footnote":null},{"question":"And upon nothing in the creature?","answer":"No.","verse":"Ye have not chosen me, but I have chosen you,","reference":"John 15:16","refs":[{"printed":"John 15:16","osis":["John.15.16"]}],"footnote":null},{"question":"Is it secret?","answer":"Yes.","verse":"It is called the mystery of his will,","reference":"Ephesians 1:9","refs":[{"printed":"Ephesians 1:9","osis":["Eph.1.9"]}],"footnote":null},{"question":"And firm and irrevocable?","answer":"Yes.","verse":"The foundation of God standeth sure,","reference":"2 Timothy 2:19","refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"footnote":null}],[{"question":"Doth God exercise all special grace through Christ?","answer":"Yes.","verse":"We are blessed with all spiritual blessings in Christ,","reference":"Ephesians 1:3","refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"footnote":null},{"question":"Were there mutual engagements for this purpose between the Father and Son?","answer":"Yes.","verse":"The counsel of peace shall be between them both,","reference":"Zechariah 6:13","refs":[{"printed":"Zechariah 6:13","osis":["Zech.6.13"]}],"footnote":null},{"question":"Were all the promises of the covenant primarily made to Christ?","answer":"Yes.","verse":"Hence they are called the sure mercies of David,","reference":"Isaiah 55:3","refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"footnote":null},{"question":"Were all the conditions of it exacted from him?","answer":"Yes.","verse":"The Lord hath laid on him the iniquity of us all,","reference":"Isaiah 53:6","refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"footnote":null},{"question":"Did Christ freely undertake the work of our redemption?","answer":"Yes.","verse":"Lo, I come to do thy will, O God,","reference":"Hebrews 10:7","refs":[{"printed":"Hebrews 10:7","osis":["Heb.10.7"]}],"footnote":null},{"question":"And did the Father engage for the success of his undertaking?","answer":"Yes.","verse":"He shall see the travail of his soul and be satisfied,","reference":"Isaiah 53:11","refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"footnote":null}],[{"question":"Are the saints in covenant given to Christ?","answer":"Yes.","verse":"Thine they were, and thou gavest them me,","reference":"John 17:6","refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"footnote":null},{"question":"Are they given to him to be redeemed?","answer":"Yes.","verse":"To redeem them that were under the law,","reference":"Galatians 4:5","refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"footnote":null},{"question":"And to be called?","answer":"Yes.","verse":"Them I must bring,","reference":"John 10:16","refs":[{"printed":"John 10:16","osis":["John.10.16"]}],"footnote":null},{"question":"And to be preserved?","answer":"Yes.","verse":"Those that thou gavest me I have kept,","reference":"John 17:12","refs":[{"printed":"John 17:12","osis":["John.17.12"]}],"footnote":null},{"question":"And to be finally glorified?","answer":"Yes.","verse":"Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him,","reference":"John 17:2","refs":[{"printed":"John 17:2","osis":["John.17.2"]}],"footnote":null},{"question":"And shall all this be certainly accomplished?","answer":"Yes.","verse":"The pleasure of the Lord shall prosper in his hand,","reference":"Isaiah 53:10","refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"footnote":null}],[{"question":"Could we be saved by the first covenant?","answer":"No.","verse":"For if there had been a law which could have given life, verily righteousness should have been by the law,","reference":"Galatians 5:21","refs":[{"printed":"Galatians 5:21","osis":["Gal.5.21"]}],"footnote":null},{"question":"Is the new covenant then a great privilege?","answer":"Yes.","verse":"It is good tidings of great joy,","reference":"Luke 2:10","refs":[{"printed":"Luke 2:10","osis":["Luke.2.10"]}],"footnote":null},{"question":"And should we embrace it as such?","answer":"Yes.","verse":"It should be all our salvation, and all our desire,","reference":"2 Samuel 23:5","refs":[{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"footnote":null}]]},{"question":24,"paragraphs":[[{"question":"Is Christ a Redeemer?","answer":"Yes.","verse":"I know that my Redeemer liveth,","reference":"Job 19:25","refs":[{"printed":"Job 19:25","osis":["Job.19.25"]}],"footnote":null},{"question":"Doth he redeem from sin?","answer":"Yes.","verse":"He gave himself for us, that he might redeem us from all iniquity,","reference":"Titus 2:14","refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"footnote":null},{"question":"And from the curse?","answer":"Yes.","verse":"He hath redeemed us from the curse of the law,","reference":"Galatians 3:13","refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"footnote":null},{"question":"And from everlasting misery?","answer":"Yes.","verse":"We shall be saved from wrath through him,","reference":"Romans 5:9","refs":[{"printed":"Romans 5:9","osis":["Rom.5.9"]}],"footnote":null},{"question":"Doth he redeem by price?","answer":"Yes.","verse":"Who gave himself a ransom,","reference":"1 Timothy 2:6","refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"footnote":null},{"question":"And by power?","answer":"Yes.","verse":"He led captivity captive,","reference":"Ephesians 4:8","refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"footnote":null}],[{"question":"Is Christ in a special manner the Redeemer of God’s elect?","answer":"Yes.","verse":"He gathereth together in one the children of God that are scattered abroad,","reference":"John 11:52","refs":[{"printed":"John 11:52","osis":["John.11.52"]}],"footnote":null},{"question":"Did the elect then need a Redeemer?","answer":"Yes.","verse":"For we ourselves were sometimes foolish and disobedient,","reference":"Titus 3:3","refs":[{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"footnote":null},{"question":"Is he the only Redeemer of God’s elect?","answer":"Yes.","verse":"Neither is there salvation in any other,","reference":"Acts 4:12","refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"footnote":null},{"question":"Is he the only one that could be their Redeemer?","answer":"Yes.","verse":"None can by any means redeem his brother, nor give to God a ransom for him,","reference":"Psalm 49:7","refs":[{"printed":"Psalm 49:7","osis":["Ps.49.7"]}],"footnote":null},{"question":"And need they no other?","answer":"No.","verse":"For he is mighty to save,","reference":"Isaiah 63:1","refs":[{"printed":"Isaiah 63:1","osis":["Isa.63.1"]}],"footnote":null}],[{"question":"Is Christ the Son of God?","answer":"Yes.","verse":"Thou art Christ the Son of the living God,","reference":"Matthew 16:16","refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]}],"footnote":null},{"question":"Is he his only begotten Son?","answer":"Yes.","verse":"He was the only begotten of the Father,","reference":"John 1:14","refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"footnote":null},{"question":"And his beloved Son?","answer":"Yes.","verse":"I will send my beloved Son: it may be they will reverence him,","reference":"Luke 20:13","refs":[{"printed":"Luke 20:13","osis":["Luke.20.13"]}],"footnote":null},{"question":"Is the Son of the same nature with the Father?","answer":"Yes.","verse":"He is the express image of his person,","reference":"Hebrews 1:3","refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"footnote":null},{"question":"And equal to him?","answer":"Yes.","verse":"He is the man his fellow,","reference":"Zechariah 13:7","refs":[{"printed":"Zechariah 13:7","osis":["Zech.13.7"]}],"footnote":null},{"question":"Is this a mystery which we cannot comprehend?","answer":"Yes.","verse":"What is his name, and what is his Son’s name, if thou canst tell,","reference":"Proverbs 30:4","refs":[{"printed":"Proverbs 30:4","osis":["Prov.30.4"]}],"footnote":null}],[{"question":"Did Christ the Son of God assume our nature?","answer":"Yes.","verse":"The Word was made flesh,","reference":"John 1:14","refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"footnote":null},{"question":"Are the Deity and humanity united in the person of Christ?","answer":"Yes.","verse":"He is Emmanuel, God with us,","reference":"Matthew 1:23","refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"footnote":null},{"question":"Are the two natures distinct, though united?","answer":"Yes.","verse":"Of whom as concerning the flesh, Christ came, who is God,","reference":"Romans 9:5","refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"footnote":null},{"question":"Is not the human nature then absorbed by the divine?","answer":"No.","verse":"He is the man Christ Jesus,","reference":"1 Timothy 2:5","refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"footnote":null},{"question":"And will this union between the two natures still continue?","answer":"Yes.","verse":"Because he continueth for ever, he hath an unchangeable priesthood,","reference":"Hebrews 7:24","refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"footnote":null}],[{"question":"Do the two natures in Christ form any more than one person?","answer":"No.","verse":"For the saints shall reign in life by one, Jesus Christ,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null},{"question":"And is the person of Christ a glorious person?","answer":"Yes.","verse":"We beheld his glory,","reference":"John 1:14","refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"footnote":null},{"question":"Is the doctrine of Christ’s incarnation an important article of the Christian religion?","answer":"Yes.","verse":"Great is the mystery of godliness, God manifest in the flesh,","reference":"1 Timothy 3:16","refs":[{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"footnote":null},{"question":"Should we therefore receive it?","answer":"Yes.","verse":"For he that confesseth not that Jesus Christ is come in the flesh, is not of God,","reference":"1 John 4:3","refs":[{"printed":"1 John 4:3","osis":["1John.4.3"]}],"footnote":null},{"question":"And rejoice in it?","answer":"Yes.","verse":"Our souls should magnify the Lord, and our spirits rejoice in God our Saviour,","reference":"Luke 1:46","refs":[{"printed":"Luke 1:46","osis":["Luke.1.46"]}],"footnote":null}]]},{"question":25,"paragraphs":[[{"question":"Did Christ assume a body?","answer":"Yes.","verse":"A body hast thou prepared me,","reference":"Hebrews 10:5","refs":[{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"footnote":null},{"question":"Was this a true human body?","answer":"Yes.","verse":"For he was made in the likeness of men,","reference":"Philippians 2:7","refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"footnote":null},{"question":"Had it all the properties of a body like ours?","answer":"Yes.","verse":"Handle me and see, for a spirit hath not flesh and bones as ye see me have,","reference":"Luke 24:39","refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"footnote":null},{"question":"Was it liable to sinless infirmities?","answer":"Yes.","verse":"He was hungry and weary,","reference":"Matthew 4:2","refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"footnote":null},{"question":"Was it capable of suffering?","answer":"Yes.","verse":"He hath reconciled us in the body of his flesh through death,","reference":"Colossians 1:21","refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"footnote":null},{"question":"And was it requisite that he should assume such a body?","answer":"Yes.","verse":"For in all things it behoved him to be made like unto his brethren,","reference":"Hebrews 2:17","refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"footnote":null}],[{"question":"Had Christ a real human soul?","answer":"Yes.","verse":"Thou shalt make his soul an offering for sin,","reference":"Isaiah 53:10","refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"footnote":null},{"question":"Was it a rational soul?","answer":"Yes.","verse":"For he increased in wisdom,","reference":"Luke 2:52","refs":[{"printed":"Luke 2:52","osis":["Luke.2.52"]}],"footnote":null},{"question":"And endowed with natural passions?","answer":"Yes.","verse":"My soul is exceeding sorrowful,","reference":"Matthew 24:38","refs":[{"printed":"Matthew 24:38","osis":["Matt.24.38"]}],"footnote":null},{"question":"And capable of a separation from the body?","answer":"Yes.","verse":"He poured out his soul unto death,","reference":"Isaiah 3:12","refs":[{"printed":"Isaiah 3:12","osis":["Isa.3.12"]}],"footnote":null},{"question":"Was Christ’s human nature greatly abased?","answer":"Yes.","verse":"I am a worm, and no man,","reference":"Psalm 22:6","refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"footnote":null},{"question":"And greatly exalted?","answer":"Yes.","verse":"For in him dwelt all the fulness of the Godhead, bodily,","reference":"Colossians 2:9","refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]}],"footnote":null}],[{"question":"Did Christ come into the world in an ordinary way?","answer":"No.","verse":"For the Lord hath created a new thing in the earth,","reference":"Jeremiah 31:22","refs":[{"printed":"Jeremiah 31:22","osis":["Jer.31.22"]}],"footnote":null},{"question":"Was he conceived by the power of the Holy Ghost?","answer":"Yes.","verse":"The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee,","reference":"Luke 1:35","refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"footnote":null},{"question":"And born of a virgin?","answer":"Yes.","verse":"Behold a virgin shall conceive and bear a","reference":"Isaiah 7:14","refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"footnote":null},{"question":"Had Christ a reputed father?","answer":"Yes.","verse":"Is not this Joseph’s Son,","reference":"Luke 4:22","refs":[{"printed":"Luke 4:22","osis":["Luke.4.22"]}],"footnote":null},{"question":"But was he no more than a reputed father?","answer":"No.","verse":"For as his mother Mary was espoused to Joseph (before they came together) she was found with child by the Holy Ghost,","reference":"Matthew 1:18","refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"footnote":null}],[{"question":"Was Christ born at the appointed time?","answer":"Yes.","verse":"When the fulness of time was come, God sent forth his","reference":"Galatians 4:4","refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"footnote":null},{"question":"And at the appointed place?","answer":"Yes.","verse":"To you is born this day, in the city of David, a Saviour,","reference":"Luke 2:11","refs":[{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"footnote":null},{"question":"And of the appointed stock?","answer":"Yes.","verse":"For he took upon him the seed of Abraham,","reference":"Hebrews 2:16","refs":[{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"footnote":null},{"question":"Did the prophets foretell his birth?","answer":"Yes.","verse":"As God spake by the mouth of his holy prophets,","reference":"Luke 1:70","refs":[{"printed":"Luke 1:70","osis":["Luke.1.70"]}],"footnote":null},{"question":"And did the angels celebrate it?","answer":"Yes.","verse":"There was a multitude of the heavenly host praising God,","reference":"Luke 2:13","refs":[{"printed":"Luke 2:13","osis":["Luke.2.13"]}],"footnote":null}],[{"question":"Was Christ perfectly holy?","answer":"Yes.","verse":"He was holy, harmless and undefiled,","reference":"Hebrews 7:26","refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"footnote":null},{"question":"Was he free from original corruption?","answer":"Yes.","verse":"The prince of this world cometh, and hath nothing in me,","reference":"John 14:30","refs":[{"printed":"John 14:30","osis":["John.14.30"]}],"footnote":null},{"question":"And from actual sin?","answer":"Yes.","verse":"He did no sin,","reference":"1 Peter 2:22","refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"footnote":null},{"question":"Was it necessary that he should be so?","answer":"Yes.","verse":"Such an High Priest became us,","reference":"Hebrews 7:26","refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"footnote":null},{"question":"Would his sufferings otherwise have been ineffectual?","answer":"Yes.","verse":"For he must, through the eternal Spirit, offer himself without spot,","reference":"Hebrews 9:14","refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"footnote":null}]]},{"question":26,"paragraphs":[[{"question":"Is the Saviour of the elect the anointed of God?","answer":"Yes.","verse":"God, thy God, hath anointed thee with the oil of gladness above thy fellows,","reference":"Psalm 45:7","refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]}],"footnote":null},{"question":"Is he therefore called Christ?","answer":"Yes.","verse":"We have found the Messiah (that is being interpreted) the Christ,","reference":"John 1:41","refs":[{"printed":"John 1:41","osis":["John.1.41"]}],"footnote":null},{"question":"Was Christ appointed for his work?","answer":"Yes.","verse":"He was fore-ordained before the foundation of the world,","reference":"1 Peter 1:20","refs":[{"printed":"1 Peter 1:20","osis":["1Pet.1.20"]}],"footnote":null},{"question":"Was he furnished with sufficient authority to enter upon it?","answer":"Yes.","verse":"Him hath God the Father sealed,","reference":"John 6:27","refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"footnote":null},{"question":"Was he suitably qualified for the discharge of it?","answer":"Yes.","verse":"God gave not the Spirit by measure to him,","reference":"John 3:34","refs":[{"printed":"John 3:34","osis":["John.3.34"]}],"footnote":null},{"question":"Was he owned and approved in it?","answer":"Yes.","verse":"This is my beloved Son, in whom I am well pleased,","reference":"Matthew 3:17","refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"footnote":null},{"question":"And did he put the finishing hand to it?","answer":"Yes.","verse":"I have finished the work that thou gavest me to do,","reference":"John 17:4","refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"footnote":null}],[{"question":"Was our salvation the great end of what Christ did and suffered?","answer":"Yes.","verse":"He suffered, the just for the unjust, that he might bring us to God,","reference":"1 Peter 3:18","refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"footnote":null},{"question":"Is he therefore to his people all they need?","answer":"Yes.","verse":"Christ is all,","reference":"Colossians 3","refs":[{"printed":"Colossians 3","osis":["Col.3"]}],"footnote":null},{"question":"Is he a priest?","answer":"Yes.","verse":"He is the High Priest of our profession,","reference":"Hebrews 3:1","refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]}],"footnote":null},{"question":"Is he a king?","answer":"Yes.","verse":"I have set my king upon my holy hill of Zion,","reference":"Psalm 2:6","refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"footnote":null}],[{"question":"Doth Christ execute these offices wisely?","answer":"Yes.","verse":"My Servant shall deal prudently,","reference":"Isaiah 52:13","refs":[{"printed":"Isaiah 52:13","osis":["Isa.52.13"]}],"footnote":null},{"question":"And faithfully?","answer":"Yes.","verse":"He was faithful to him that appointed him,","reference":"Hebrews 3:2","refs":[{"printed":"Hebrews 3:2","osis":["Heb.3.2"]}],"footnote":null},{"question":"And diligently?","answer":"Yes.","verse":"Wot ye not that I must be about my Father’s business?","reference":"Luke 2:49","refs":[{"printed":"Luke 2:49","osis":["Luke.2.49"]}],"footnote":null},{"question":"And successfully?","answer":"Yes.","verse":"He shall not fail, nor be discouraged,","reference":"Isaiah 42:4","refs":[{"printed":"Isaiah 42:4","osis":["Isa.42.4"]}],"footnote":null}],[{"question":"Did Christ execute these offices in his state of humiliation?","answer":"Yes.","verse":"I have glorified thee on the earth,","reference":"John 17:4","refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"footnote":null},{"question":"And doth he execute them in his-state of exaltation?","answer":"Yes.","verse":"He now appears in the presence of God for us,","reference":"Hebrews 9:24","refs":[{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"footnote":null},{"question":"Where Christ effectually executes one office, doth he execute all?","answer":"Yes.","verse":"For he is both a prince and a Saviour,","reference":"Acts 5:31","refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"footnote":null},{"question":"And is he to be received in all?","answer":"Yes.","verse":"Is Christ divided?","reference":"1 Corinthians 1:13","refs":[{"printed":"1 Corinthians 1:13","osis":["1Cor.1.13"]}],"footnote":null}]]},{"question":27,"paragraphs":[[{"question":"Was Christ’s prophetical office foretold under the Old Testament?","answer":"Yes.","verse":"The Lord thy God will raise up unto thee, from the midst of thee, a prophet like unto me,","reference":"Deuteronomy 18:15","refs":[{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]}],"footnote":null},{"question":"Was Moses then a great prophet?","answer":"Yes.","verse":"There arose not a prophet since in Israel like unto Moses,","reference":"Deuteronomy 34:10","refs":[{"printed":"Deuteronomy 34:10","osis":["Deut.34.10"]}],"footnote":null},{"question":"Was Christ like unto Moses raised up from amongst his brethren?","answer":"Yes.","verse":"For he was taken from among men,","reference":"Hebrews 5:1","refs":[{"printed":"Hebrews 5:1","osis":["Heb.5.1"]}],"footnote":null},{"question":"Was he like Moses in meekness?","answer":"Yes.","verse":"Learn of me, for I am meek,","reference":"Matthew 11:29","refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"footnote":null},{"question":"And in faithfulness?","answer":"Yes.","verse":"All things that I have heard of the Father, I have made known unto you,","reference":"John 15:15","refs":[{"printed":"John 15:15","osis":["John.15.15"]}],"footnote":null},{"question":"Did he like Moses confirm his doctrine by miracles?","answer":"Yes.","verse":"The works that I do, bear witness of me,","reference":"John 5:36","refs":[{"printed":"John 5:36","osis":["John.5.36"]}],"footnote":null},{"question":"But was he greater than Moses?","answer":"Yes.","verse":"For Moses was faithful as a servant, but Christ as a Son,","reference":"Hebrews 3:5","refs":[{"printed":"Hebrews 3:5","osis":["Heb.3.5"]}],"footnote":null}],[{"question":"Did Christ as a prophet foretell future events?","answer":"Yes.","verse":"The testimony of Jesus is the spirit of prophecy,","reference":"Revelation 19:10","refs":[{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"footnote":null},{"question":"Did he open the way of salvation by himself?","answer":"Yes.","verse":"Grace and truth came by Jesus Christ,","reference":"John 1:17","refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"footnote":null},{"question":"Did he make a fuller discovery of a future state than had been made before?","answer":"Yes.","verse":"Life and immortality are brought to light by the gospel,","reference":"2 Timothy 1:10","refs":[{"printed":"2 Timothy 1:10","osis":["2Tim.1.10"]}],"footnote":null},{"question":"Did he reveal the whole will of God?","answer":"Yes.","verse":"I have given them the words which thou gavest unto me,","reference":"John 17:8","refs":[{"printed":"John 17:8","osis":["John.17.8"]}],"footnote":null}],[{"question":"Was Christ a divine teacher?","answer":"Yes.","verse":"We know that thou art a teacher come from God,","reference":"John 3:2","refs":[{"printed":"John 3:2","osis":["John.3.2"]}],"footnote":null},{"question":"Was he a plain teacher?","answer":"Yes.","verse":"Now speakest thou plainly,","reference":"John 16:29","refs":[{"printed":"John 16:29","osis":["John.16.29"]}],"footnote":null},{"question":"Was he a prudent teacher?","answer":"Yes.","verse":"He taught them as they were able to bear,","reference":"Mark 4:33","refs":[{"printed":"Mark 4:33","osis":["Mark.4.33"]}],"footnote":null},{"question":"Was he an affectionate teacher?","answer":"Yes.","verse":"They wondered at the gracious words that proceed out of his mouth,","reference":"Luke 4:22","refs":[{"printed":"Luke 4:22","osis":["Luke.4.22"]}],"footnote":null},{"question":"Was he a powerful teacher?","answer":"Yes.","verse":"He taught them as one having authority,","reference":"Matthew 7:20","refs":[{"printed":"Matthew 7:20","osis":["Matt.7.20"]}],"footnote":null},{"question":"Was he an eloquent teacher?","answer":"Yes.","verse":"He had the tongue of the learned,","reference":"Isaiah 50:4","refs":[{"printed":"Isaiah 50:4","osis":["Isa.50.4"]}],"footnote":null},{"question":"But was his success in teaching equal to his qualifications for it?","answer":"No.","verse":"All day long I have stretched forth my hands to a disobedient and gainsaying people,","reference":"Romans 10:21","refs":[{"printed":"Romans 10:21","osis":["Rom.10.21"]}],"footnote":null}],[{"question":"Did Christ execute the office of a prophet before his incarnation?","answer":"Yes.","verse":"For he went and preached to the spirits in prison,","reference":"1 Peter 3:19","refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"footnote":null},{"question":"Did he execute this office whilst upon earth?","answer":"Yes.","verse":"Jesus went about teaching in their synagogues,","reference":"Matthew 4:23","refs":[{"printed":"Matthew 4:23","osis":["Matt.4.23"]}],"footnote":null},{"question":"And doth he execute it in heaven?","answer":"Yes.","verse":"He speaketh from heaven,","reference":"Hebrews 12:25","refs":[{"printed":"Hebrews 12:25","osis":["Heb.12.25"]}],"footnote":null},{"question":"Doth Christ reveal the will of God objectively by his word?","answer":"Yes.","verse":"These things are written that ye might believe,","reference":"John 20:31","refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"footnote":null},{"question":"And subjectively by his Spirit?","answer":"Yes.","verse":"When the spirit of truth is come, he will guide you into all truth,","reference":"John 16:13","refs":[{"printed":"John 16:13","osis":["John.16.13"]}],"footnote":null},{"question":"And is the latter as well as the former necessary to our salvation?","answer":"Yes.","verse":"For if any man have not the Spirit of Christ he is none of his,","reference":"Romans 8:9","refs":[{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"footnote":null}],[{"question":"Should we learn of this teacher?","answer":"Yes.","verse":"Hear ye him,","reference":"Matthew 17:5","refs":[{"printed":"Matthew 17:5","osis":["Matt.17.5"]}],"footnote":null},{"question":"And is it at our peril if we do not?","answer":"Yes.","verse":"Every soul that will not hear that Prophet shall be destroyed from among the people,","reference":"Acts 3:23","refs":[{"printed":"Acts 3:23","osis":["Acts.3.23"]}],"footnote":null}]]},{"question":28,"paragraphs":[[{"question":"Is Christ a priest?","answer":"Yes.","verse":"After the similitude of Melchizedek there ariseth another priest,","reference":"Hebrews 7:15","refs":[{"printed":"Hebrews 7:15","osis":["Heb.7.15"]}],"footnote":null},{"question":"Is he an high priest?","answer":"Yes.","verse":"Having an High Priest over the house of God,","reference":"Hebrews 10:21","refs":[{"printed":"Hebrews 10:21","osis":["Heb.10.21"]}],"footnote":null},{"question":"Is he a great high-priest?","answer":"Yes.","verse":"We have a great High Priest,","reference":"Hebrews 4:14","refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"footnote":null},{"question":"Is he so in his person?","answer":"Yes.","verse":"For he is made higher than the heavens,","reference":"Hebrews 7:26","refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"footnote":null},{"question":"Is he so on account of the great trust reposed in him?","answer":"Yes.","verse":"For he is an High Priest of good things to come by a greater and more perfect tabernacle,","reference":"Hebrews 9:11","refs":[{"printed":"Hebrews 9:11","osis":["Heb.9.11"]}],"footnote":null},{"question":"And on account of the great solemnity of his installment?","answer":"Yes.","verse":"It was by an oath,","reference":"Hebrews 7:20","refs":[{"printed":"Hebrews 7:20","osis":["Heb.7.20"]}],"footnote":null},{"question":"And in respect to the continuance of his office?","answer":"Yes.","verse":"The Lord sware, and will not repent, thou art a Priest for ever after the order of Melchizedek,","reference":"Hebrews 7:21","refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]}],"footnote":null}],[{"question":"Doth the priesthood of Christ suppose man’s guilt?","answer":"Yes.","verse":"For if one died for all, then were all dead,","reference":"2 Corinthians 5:14","refs":[{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]}],"footnote":null},{"question":"And man’s impotency?","answer":"Yes.","verse":"There were none to make up the hedge or stand in the gap,","reference":"Ezekiel 22:30","refs":[{"printed":"Ezekiel 22:30","osis":["Ezek.22.30"]}],"footnote":null},{"question":"Doth it imply Christ’s deity?","answer":"Yes.","verse":"We have a great High Priest, Jesus the Son of God,","reference":"Hebrews 4:14","refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"footnote":null},{"question":"And his humanity?","answer":"Yes.","verse":"For he that sanctifieth and they that are sanctified are both of one,","reference":"Hebrews 2:11","refs":[{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"footnote":null},{"question":"Doth it also imply the Father’s designation?","answer":"Yes.","verse":"No man taketh this honour to himself, but he who is called of God as was Aaron,","reference":"Hebrews 5:4","refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"footnote":null}],[{"question":"Did Christ as a priest make satisfaction for the sins of his people?","answer":"Yes.","verse":"He made reconciliation for iniquity,","reference":"Daniel 9:24","refs":[{"printed":"Daniel 9:24","osis":["Dan.9.24"]}],"footnote":null},{"question":"Did he do this by sacrifice?","answer":"Yes.","verse":"For without shedding of blood there is no remission,","reference":"Hebrews 9:22","refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"footnote":null},{"question":"And by the sacrifice of. himself?","answer":"Yes.","verse":"He hath put away sin by the sacrifice of himself,","reference":"Hebrews 9:26","refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"footnote":null},{"question":"Was it necessary that this sacrifice should be offered?","answer":"Yes.","verse":"For it was necessary that the patterns of things in the heavens should be purified by these, but the heavenly things themselves, with better sacrifices than these,","reference":"Hebrews 9:23","refs":[{"printed":"Hebrews 9:23","osis":["Heb.9.23"]}],"footnote":null},{"question":"But is it necessary that it should be repeated?","answer":"No.","verse":"For this man after he had offered one sacrifice for sins, for ever sat down at the right hand of God,","reference":"Hebrews 10:12","refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"footnote":null}],[{"question":"Was the oblation of Christ a voluntary one?","answer":"Yes.","verse":"No man taketh my life from me, but I lay it down of myself,","reference":"John 10:18","refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"footnote":null},{"question":"And was it a precious one?","answer":"Yes.","verse":"For the redemption of the soul is precious,","reference":"Psalm 49:8","refs":[{"printed":"Psalm 49:8","osis":["Ps.49.8"]}],"footnote":null},{"question":"And was it complete and satisfactory?","answer":"Yes.","verse":"He gave himself for us an offering and a sacrifice to God for a sweet smelling savour,","reference":"Ephesians 5:2","refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"footnote":null}],[{"question":"Doth Christ as a priest make intercession?","answer":"Yes.","verse":"If any man sin, we have an Advocate with the Father,","reference":"1 John 2:1","refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"footnote":null},{"question":"Is he an able Advocate?","answer":"Yes.","verse":"The Lord hath laid help upon one that is mighty,","reference":"Psalm 89:19","refs":[{"printed":"Psalm 89:19","osis":["Ps.89.19"]}],"footnote":null},{"question":"Is he a wise and skillful Advocate?","answer":"Yes.","verse":"He is of a quick understanding in the fear of the Lord,","reference":"Isaiah 11:3","refs":[{"printed":"Isaiah 11:3","osis":["Isa.11.3"]}],"footnote":null},{"question":"Is he a righteous Advocate?","answer":"Yes.","verse":"He is Jesus Christ the righteous,","reference":"1 John 2:1","refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"footnote":null},{"question":"Is he a kind and affectionate Advocate?","answer":"Yes.","verse":"He is a merciful and faithful High Priest,","reference":"Hebrews 2:17","refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"footnote":null},{"question":"Is he a constant Advocate?","answer":"Yes.","verse":"He ever lives to make intercession for us,","reference":"Hebrews 7:25","refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"footnote":null},{"question":"Is he a successful Advocate?","answer":"Yes.","verse":"I know that thou hearest me always,","reference":"John 11:42","refs":[{"printed":"John 11:42","osis":["John.11.42"]}],"footnote":null},{"question":"And is he the only Advocate?","answer":"Yes.","verse":"There is but one Mediator between God and man,","reference":"1 Timothy 2:5","refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"footnote":null}],[{"question":"Is the advocateship of Christ confined to those for whom he died?","answer":"Yes.","verse":"I pray not for the world,","reference":"John 17:9","refs":[{"printed":"John 17:9","osis":["John.17.9"]}],"footnote":null},{"question":"And doth it extend to every individual of those?","answer":"Yes.","verse":"I have prayed for thee that thy faith fail not,","reference":"Luke 22:32","refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"footnote":null},{"question":"Should this encourage prayer?","answer":"Yes.","verse":"Let us come boldly to the throne of grace,","reference":"Hebrews 4:16","refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"footnote":null},{"question":"And does it afford matter of joy in every condition of life?","answer":"Yes.","verse":"These things I speak that they might have my joy fulfilled in themselves,","reference":"John 17:13","refs":[{"printed":"John 17:13","osis":["John.17.13"]}],"footnote":null}]]},{"question":29,"paragraphs":[[{"question":"Is Christ a King?","answer":"Yes.","verse":"There is another King, one Jesus,","reference":"Acts 17:7","refs":[{"printed":"Acts 17:7","osis":["Acts.17.7"]}],"footnote":null},{"question":"Doth Christ execute the kingly office?","answer":"Yes.","verse":"The government shall be upon his shoulder,","reference":"Isaiah 9:6","refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"footnote":null},{"question":"And is he duly qualified so to do?","answer":"Yes.","verse":"He is the Lamb with seven horns, and seven eyes,","reference":"Revelation 5:6","refs":[{"printed":"Revelation 5:6","osis":["Rev.5.6"]}],"footnote":null},{"question":"Is he King as Mediator?","answer":"Yes.","verse":"He hath authority to execute judgment, because he is the Son of Man,","reference":"John 5:27","refs":[{"printed":"John 5:27","osis":["John.5.27"]}],"footnote":null},{"question":"And is his mediatorial government founded upon the performance of his mediatorial engagements?","answer":"Yes.","verse":"Because he humbled himself and became obedient unto death, even the death of the cross, therefore God hath highly exalted him,","reference":"Philippians 2:8","refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"footnote":null}],[{"question":"Is Christ a powerful king?","answer":"Yes.","verse":"All power is given to him both in heaven and earth,","reference":"Matthew 28:18","refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]}],"footnote":null},{"question":"Is he a merciful king?","answer":"Yes.","verse":"He is meek and having salvation,","reference":"Zechariah 9:9","refs":[{"printed":"Zechariah 9:9","osis":["Zech.9.9"]}],"footnote":null},{"question":"Is he a universal king?","answer":"Yes.","verse":"He is Governor among the nations,","reference":"Psalm 22:28","refs":[{"printed":"Psalm 22:28","osis":["Ps.22.28"]}],"footnote":null},{"question":"Is he a righteous king?","answer":"Yes.","verse":"A king shall reign in righteousness,","reference":"Isaiah 32:1","refs":[{"printed":"Isaiah 32:1","osis":["Isa.32.1"]}],"footnote":null},{"question":"And is he a rightful one?","answer":"Yes.","verse":"Unto him was given dominion and glory and a kingdom,","reference":"Daniel 7:14","refs":[{"printed":"Daniel 7:14","osis":["Dan.7.14"]}],"footnote":null},{"question":"Should we then submit to his authority?","answer":"Yes.","verse":"Take my yoke upon you,","reference":"Matthew 11:29","refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"footnote":null}],[{"question":"Is Christ in an especial manner the King of saints?","answer":"Yes.","verse":"Just and true are thy ways, thou King of saints,","reference":"Revelation 15:3","refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"footnote":null},{"question":"Are such naturally the subjects of another kingdom?","answer":"Yes.","verse":"Other Lords besides thee have had the dominion over us,","reference":"Isaiah 26:13","refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"footnote":null},{"question":"But are they in due time rescued and delivered?","answer":"Yes.","verse":"Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered,","reference":"Isaiah 49:25","refs":[{"printed":"Isaiah 49:25","osis":["Isa.49.25"]}],"footnote":null},{"question":"And doth Christ govern those whom he hath thus subdued?","answer":"Yes.","verse":"For out of thee shall come a governor that shall rule my people Israel,","reference":"Matthew 2:6","refs":[{"printed":"Matthew 2:6","osis":["Matt.2.6"]}],"footnote":null}],[{"question":"Is Christ king over the church?","answer":"Yes.","verse":"Is not the Lord in Zion, is not the King in her,","reference":"Jeremiah 8:19","refs":[{"printed":"Jeremiah 8:19","osis":["Jer.8.19"]}],"footnote":null},{"question":"Doth he enact laws there?","answer":"Yes.","verse":"Teaching them to observe all things whatsoever I have commanded you,","reference":"Matthew 28:20","refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"footnote":null},{"question":"Doth he commission officers?","answer":"Yes.","verse":"He gave some apostles and some prophets,","reference":"Ephesians 4:11","refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"footnote":null},{"question":"And does he resent the introduction of any thing without his authority?","answer":"Yes.","verse":"In their setting their threshold by my threshold, and their post by my post, they have defiled my holy name,","reference":"Ezekiel 43:8","refs":[{"printed":"Ezekiel 43:8","osis":["Ezek.43.8"]}],"footnote":null}],[{"question":"Doth Christ as a King preserve his subjects?","answer":"Yes.","verse":"We are preserved in Christ Jesus,","reference":"Jude 1","refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"footnote":null},{"question":"And protect them?","answer":"Yes.","verse":"As birds flying so he defends Jerusalem,","reference":"Isaiah 31:5","refs":[{"printed":"Isaiah 31:5","osis":["Isa.31.5"]}],"footnote":null},{"question":"And punish their faults?","answer":"Yes.","verse":"Whom he loveth he chasteneth,","reference":"Hebrews 12:6","refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"footnote":null},{"question":"And reward their faithful services?","answer":"Yes.","verse":"His reward is with him,","reference":"Revelation 22:12","refs":[{"printed":"Revelation 22:12","osis":["Rev.22.12"]}],"footnote":null}],[{"question":"Doth Christ exercise his kingly power in restraining his enemies?","answer":"Yes.","verse":"I will put my hook in thy nose, and my bridle in thy lips,","reference":"Isaiah 37:29","refs":[{"printed":"Isaiah 37:29","osis":["Isa.37.29"]}],"footnote":null},{"question":"And in subduing them?","answer":"Yes.","verse":"He hath spoiled principalities and powers,","reference":"Colossians 2:15","refs":[{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"footnote":null},{"question":"And in destroying them?","answer":"Yes.","verse":"He will break them with a rod of iron, and dash them in pieces like a potter’s vessel,","reference":"Psalm 2:9","refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]}],"footnote":null},{"question":"Will the conquest of the saints’ enemies be gradual?","answer":"Yes.","verse":"I will drive them out by little and little,","reference":"Exodus 23:30","refs":[{"printed":"Exodus 23:30","osis":["Exod.23.30"]}],"footnote":null},{"question":"But will it be total?","answer":"Yes.","verse":"For he must reign till he hath put all enemies under his feet,","reference":"1 Corinthians 15:25","refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"footnote":null}]]},{"question":30,"paragraphs":[[{"question":"Did Christ humble himself?","answer":"Yes.","verse":"He made himself of no reputation,","reference":"Philippians 2:7","refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"footnote":null},{"question":"And was it requisite that he should do so?","answer":"Yes.","verse":"For thus it was written and thus it behoved Christ to suffer,","reference":"Luke 24:46","refs":[{"printed":"Luke 24:46","osis":["Luke.24.46"]}],"footnote":null},{"question":"Did he humble himself in his birth?","answer":"Yes.","verse":"He took upon him the form of a servant,","reference":"Philippians 2:7","refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"footnote":null},{"question":"Was he born of a poor stock?","answer":"Yes.","verse":"He was a root out of a dry ground,","reference":"Isaiah 53:2","refs":[{"printed":"Isaiah 53:2","osis":["Isa.53.2"]}],"footnote":null},{"question":"And in a poor place?","answer":"Yes.","verse":"Bethlehem was little among the thousands of Judah,","reference":"Micah 5:2","refs":[{"printed":"Micah 5:2","osis":["Mic.5.2"]}],"footnote":null},{"question":"Was he poorly provided for?","answer":"Yes.","verse":"She brought forth her first born, and wrapped him in swaddling clothes and laid him in a manger,","reference":"Luke 2:7","refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"footnote":null},{"question":"Was this widely different from his former estate?","answer":"Yes.","verse":"For he was rich, though for our sakes he became poor,","reference":"2 Corinthians 8:9","refs":[{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]}],"footnote":null}],[{"question":"Was Christ made under the law?","answer":"Yes.","verse":"He was made of a woman, made under the law,","reference":"Galatians 4:4","refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"footnote":null},{"question":"Was he circumcised?","answer":"Yes.","verse":"He was circumcised the eighth day,","reference":"Luke 2:21","refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"footnote":null},{"question":"Was he thereby obliged to keep the whole law?","answer":"Yes.","verse":"For I testify again to every man that is circumcised, that he is a debtor to do the whole law,","reference":"Galatians 5:3","refs":[{"printed":"Galatians 5:3","osis":["Gal.5.3"]}],"footnote":null},{"question":"And did he actually keep it?","answer":"Yes.","verse":"Which of you convinceth me of sin?","reference":"John 8:46","refs":[{"printed":"John 8:46","osis":["John.8.46"]}],"footnote":null},{"question":"Did he observe the ceremonial as well as the moral law?","answer":"Yes.","verse":"Then went he up also unto the feast,","reference":"John 7:10","refs":[{"printed":"John 7:10","osis":["John.7.10"]}],"footnote":null},{"question":"And did he not only obey the precepts of the law, but bear the penalties of it?","answer":"Yes.","verse":"He was made a curse for us,","reference":"Galatians 3:13","refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"footnote":null}],[{"question":"Did Christ undergo the miseries of this life?","answer":"Yes.","verse":"He was a man of sorrows,","reference":"Isaiah 53:3","refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"footnote":null},{"question":"Were his temptations a trouble to him?","answer":"Yes.","verse":"He suffered, being tempted,","reference":"Hebrews 2:18","refs":[{"printed":"Hebrews 2:18","osis":["Heb.2.18"]}],"footnote":null},{"question":"And his little success?","answer":"Yes.","verse":"He was grieved for the hardness of their hearts,","reference":"Mark 3:5","refs":[{"printed":"Mark 3:5","osis":["Mark.3.5"]}],"footnote":null},{"question":"And the sorrows of his friends?","answer":"Yes.","verse":"For when he saw Mary weeping, he groaned in spirit and was troubled,","reference":"John 11:33","refs":[{"printed":"John 11:33","osis":["John.11.33"]}],"footnote":null},{"question":"And the contradictions of his enemies?","answer":"Yes.","verse":"He endured the contradictions of sinners against himself.","reference":"Hebrews 12:2","refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"footnote":null},{"question":"Was his doctrine opposed?","answer":"Yes.","verse":"They said he deceiveth the people,","reference":"John 7:12","refs":[{"printed":"John 7:12","osis":["John.7.12"]}],"footnote":null},{"question":"Were his miracles slandered?","answer":"Yes.","verse":"He casteth out devils by Belzebub the prince of devils,","reference":"Matthew 12:24","refs":[{"printed":"Matthew 12:24","osis":["Matt.12.24"]}],"footnote":null},{"question":"And were his best actions misrepresented?","answer":"Yes.","verse":"Behold a gluttonous man a wine bibber, a friend of publicans and sinners,","reference":"Luke 7:34","refs":[{"printed":"Luke 7:34","osis":["Luke.7.34"]}],"footnote":null}],[{"question":"Was Christ unknown to the world?","answer":"Yes.","verse":"Whom none of the princes of the world knew,","reference":"1 Corinthians 2:8","refs":[{"printed":"1 Corinthians 2:8","osis":["1Cor.2.8"]}],"footnote":null},{"question":"Was he despised?","answer":"Yes.","verse":"He was despised and rejected of men.","reference":"Isaiah 53:3","refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"footnote":null},{"question":"Was he reproached?","answer":"Yes.","verse":"He was a reproach of men,","reference":"Psalm 22:6","refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"footnote":null},{"question":"Was he persecuted?","answer":"Yes.","verse":"The Jews took up stones to stone him,","reference":"John 10:31","refs":[{"printed":"John 10:31","osis":["John.10.31"]}],"footnote":null},{"question":"Had he any fixed abode?","answer":"No.","verse":"The son of man hath not where to lay his head,","reference":"Luke 9:58","refs":[{"printed":"Luke 9:58","osis":["Luke.9.58"]}],"footnote":null},{"question":"Had he any certain maintenance?","answer":"No.","verse":"For he was hungry and had nothing to eat,","reference":"Mark 11:12","refs":[{"printed":"Mark 11:12","osis":["Mark.11.12"]}],"footnote":null},{"question":"Were his countrymen unkind?","answer":"Yes.","verse":"He came to his own and his own received him not,","reference":"John 1:11","refs":[{"printed":"John 1:11","osis":["John.1.11"]}],"footnote":null},{"question":"Did many of his friends prove false?","answer":"Yes.","verse":"Many of his disciples went back and walked no more with him,","reference":"John 6:66","refs":[{"printed":"John 6:66","osis":["John.6.66"]}],"footnote":null},{"question":"And were those on whom he bestowed favours unthankful?","answer":"Yes.","verse":"Were there not ten cleansed, but where are the nine,","reference":"Luke 17:17","refs":[{"printed":"Luke 17:17","osis":["Luke.17.17"]}],"footnote":null}],[{"question":"Was Christ’s death another instance of his humiliation?","answer":"Yes.","verse":"He humbled himself and became obedient unto death,","reference":"Philippians 2:8","refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"footnote":null},{"question":"Was his death a painful one?","answer":"Yes.","verse":"It was the death of the cross,","reference":"Philippians 2:8","refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"footnote":null},{"question":"Was it a shameful one?","answer":"Yes.","verse":"For he endured the cross, despising the shame,","reference":"Hebrews 12:2","refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"footnote":null},{"question":"Was it a cursed one?","answer":"Yes.","verse":"For cursed is every one that hangeth on a tree,","reference":"Galatians 3:14","refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"footnote":null},{"question":"Did he suffer in his body?","answer":"Yes.","verse":"For we are sanctified through the offering of the body of Jesus Christ once for all,","reference":"Hebrews 10:10","refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]}],"footnote":null},{"question":"Did he suffer in his feeling?","answer":"Yes.","verse":"They pierced his hands and his feet,","reference":"Psalm 22:16","refs":[{"printed":"Psalm 22:16","osis":["Ps.22.16"]}],"footnote":null},{"question":"And in his taste?","answer":"Yes.","verse":"They gave him vinegar mingled with gall,","reference":"Matthew 27:34","refs":[{"printed":"Matthew 27:34","osis":["Matt.27.34"]}],"footnote":null},{"question":"And in his sight?","answer":"Yes.","verse":"They wagged their heads at him,","reference":"Matthew 27:39","refs":[{"printed":"Matthew 27:39","osis":["Matt.27.39"]}],"footnote":null},{"question":"And in his hearing?","answer":"Yes.","verse":"They that passed by reviled him,","reference":"Matthew 27:39","refs":[{"printed":"Matthew 27:39","osis":["Matt.27.39"]}],"footnote":null},{"question":"And in his smelling?","answer":"Yes.","verse":"They brought him to Golgotha, that is to say, the place of a skull,","reference":"Matthew 27:33","refs":[{"printed":"Matthew 27:33","osis":["Matt.27.33"]}],"footnote":null},{"question":"Did he also suffer in his soul?","answer":"Yes.","verse":"Now is my soul troubled,","reference":"John 12:27","refs":[{"printed":"John 12:27","osis":["John.12.27"]}],"footnote":null},{"question":"And was this the sorest of all his sufferings?","answer":"Yes.","verse":"He was in an agony,","reference":"Luke 22:44","refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"footnote":null}],[{"question":"Did Christ suffer from the Father?","answer":"Yes.","verse":"He was smitten of God,","reference":"Isaiah 53:4","refs":[{"printed":"Isaiah 53:4","osis":["Isa.53.4"]}],"footnote":null},{"question":"And from Satan?","answer":"Yes.","verse":"Thou shalt bruise his heel,","reference":"Genesis 3:15","refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"footnote":null},{"question":"And from men?","answer":"Yes.","verse":"This is your hour and the power of darkness,","reference":"Luke 22:53","refs":[{"printed":"Luke 22:53","osis":["Luke.22.53"]}],"footnote":null},{"question":"Was he betrayed by one disciple?","answer":"Yes.","verse":"The devil put it into the heart of Judas Iscariot to betray him,","reference":"John 13:2","refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"footnote":null},{"question":"And forsaken by the rest?","answer":"Yes.","verse":"All his disciples forsook him and fled,","reference":"Matthew 26:56","refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"footnote":null},{"question":"Was he falsely accused?","answer":"Yes.","verse":"They sought false witness against him,","reference":"Matthew 26:59","refs":[{"printed":"Matthew 26:59","osis":["Matt.26.59"]}],"footnote":null},{"question":"And unjustly condemned?","answer":"Yes.","verse":"For Pilate said, I find no fault in him,","reference":"Luke 23:4","refs":[{"printed":"Luke 23:4","osis":["Luke.23.4"]}],"footnote":null},{"question":"And inhumanly executed?","answer":"Yes.","verse":"For he was scourged, crowned with thorns, and made to bear his own cross,","reference":"Matthew 27:26, 29","refs":[{"printed":"Matthew 27:26, 29","osis":["Matt.27.26","Matt.27.29"]}],"footnote":null}],[{"question":"Did Christ die to display the justice and holiness of God?","answer":"Yes.","verse":"To declare his righteousness that he might be just,","reference":"Romans 3:26","refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]}],"footnote":null},{"question":"And to represent the great evil and malignity of sin?","answer":"Yes.","verse":"For sin he condemned sin in the flesh,","reference":"Romans 8:3","refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"footnote":null},{"question":"And to set us an example of patience and resignation to the divine will?","answer":"Yes.","verse":"For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind,","reference":"1 Peter 4:1","refs":[{"printed":"1 Peter 4:1","osis":["1Pet.4.1"]}],"footnote":null},{"question":"And to glorify that law which man hath broken?","answer":"Yes.","verse":"He hath magnified the law and made it honourable,","reference":"Isaiah 42:21","refs":[{"printed":"Isaiah 42:21","osis":["Isa.42.21"]}],"footnote":null},{"question":"And to destroy Satan?","answer":"Yes.","verse":"That through death he might destroy him that had the power of death, even the devil,","reference":"Hebrews 2:14","refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"footnote":null},{"question":"And to break the power of sin?","answer":"Yes.","verse":"Our old man is crucified with Christ, that the body of sin might be destroyed,","reference":"Romans 6:6","refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"footnote":null},{"question":"And to bring in a justifying righteousness?","answer":"Yes.","verse":"By his knowledge shall my righteous servant justify many, for he shall bear their iniquities,","reference":"Isaiah 53:11","refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"footnote":null},{"question":"And to procure us a title to heaven?","answer":"Yes.","verse":"For the saints shall reign in life by one, Christ Jesus,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null},{"question":"Was it for the elect that Christ thus suffered and died?","answer":"Yes.","verse":"For he loved the church and gave himself for it,","reference":"Ephesians 5:25","refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"footnote":null}],[{"question":"Was Christ buried?","answer":"Yes.","verse":"And that he was buried,","reference":"1 Corinthians 15:4","refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"footnote":null},{"question":"Was he buried at another’s expense?","answer":"Yes.","verse":"And when Joseph had taken the body he wrapped it in a clean linen cloth, and laid it in his own tomb,","reference":"Matthew 27:59–60","refs":[{"printed":"Matthew 27:59–60","osis":["Matt.27.59-Matt.27.60"]}],"footnote":null},{"question":"Did he continue under the power of death for a time?","answer":"Yes.","verse":"So shall the Son of man be three days and three nights in the heart of the earth,","reference":"Matthew 12:40","refs":[{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"footnote":null},{"question":"And was this a part of Christ’s humiliation?","answer":"Yes.","verse":"Thou hast brought me into the dust of death,","reference":"Psalm 22:15","refs":[{"printed":"Psalm 22:15","osis":["Ps.22.15"]}],"footnote":null}],[{"question":"Should the sufferings of Christ make sinners tremble?","answer":"Yes.","verse":"If they do these things in a green tree, what shall be done in the dry?","reference":"Luke 23:31","refs":[{"printed":"Luke 23:31","osis":["Luke.23.31"]}],"footnote":null},{"question":"And the saints rejoice?","answer":"Yes.","verse":"God forbid that I should glory, save in the cross of our Lord Jesus Christ,","reference":"Galatians 6:14","refs":[{"printed":"Galatians 6:14","osis":["Gal.6.14"]}],"footnote":null}]]},{"question":31,"paragraphs":[[{"question":"Was Christ’s resurrection the first step to his exaltation?","answer":"Yes.","verse":"He was buried and rose again,","reference":"1 Corinthians 15:4","refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"footnote":null},{"question":"Was it foretold that Christ would rise?","answer":"Yes.","verse":"Thou wilt not suffer thy Holy One to see corruption,","reference":"Psalm 16:10","refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]}],"footnote":null},{"question":"Was it necessary that he should rise?","answer":"Yes.","verse":"He loosed the pains of death, because it was not possible that he should be holden by it,","reference":"Acts 2:24","refs":[{"printed":"Acts 2:24","osis":["Acts.2.24"]}],"footnote":null},{"question":"Is it certain that he did rise?","answer":"Yes.","verse":"He showed himself alive by many infallible proofs,","reference":"Acts 1:3","refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"footnote":null},{"question":"Have we the testimony of Christ’s apostles for this?","answer":"Yes.","verse":"Whereof we are witnesses,","reference":"Acts 3:15","refs":[{"printed":"Acts 3:15","osis":["Acts.3.15"]}],"footnote":null},{"question":"And of his enemies?","answer":"Yes.","verse":"Some of the watch showed unto the chief priests all things that were done,","reference":"Matthew 28:11","refs":[{"printed":"Matthew 28:11","osis":["Matt.28.11"]}],"footnote":null},{"question":"And of the angels?","answer":"Yes.","verse":"He is not here, he is risen,","reference":"Matthew 28:6","refs":[{"printed":"Matthew 28:6","osis":["Matt.28.6"]}],"footnote":null},{"question":"And of himself?","answer":"Yes.","verse":"I am he that liveth and was dead, and behold I am alive for evermore,","reference":"Revelation 1:18","refs":[{"printed":"Revelation 1:18","osis":["Rev.1.18"]}],"footnote":null},{"question":"Was he seen after his resurrection?","answer":"Yes.","verse":"He was seen of Cephas, then of the twelve: after that he was seen of above five hundred brethren at once,","reference":"1 Corinthians 15:5","refs":[{"printed":"1 Corinthians 15:5","osis":["1Cor.15.5"]}],"footnote":null},{"question":"May it then be depended upon as matter of fact?","answer":"Yes.","verse":"For in the mouth of two or three witnesses every word shall be established,","reference":"Matthew 18:16","refs":[{"printed":"Matthew 18:16","osis":["Matt.18.16"]}],"footnote":null}],[{"question":"Did Christ rise by his own power?","answer":"Yes.","verse":"Destroy this temple, and in three days I will raise it up again,","reference":"John 2:19","refs":[{"printed":"John 2:19","osis":["John.2.19"]}],"footnote":null},{"question":"And at the precise time?","answer":"Yes.","verse":"God raised him up on the third day,","reference":"Acts 10:40","refs":[{"printed":"Acts 10:40","osis":["Acts.10.40"]}],"footnote":null},{"question":"And with great majesty?","answer":"Yes.","verse":"Behold the angel of the Lord descended from heaven and came and rolled back the stone from the door,","reference":"Matthew 28:2–3","refs":[{"printed":"Matthew 28:2–3","osis":["Matt.28.2-Matt.28.3"]}],"footnote":null},{"question":"Did he rise with the same body in which he was crucified?","answer":"Yes.","verse":"Behold my hands and my feet,","reference":"Luke 24:39","refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"footnote":null},{"question":"Did he rise as a public person?","answer":"Yes.","verse":"As the first fruits of them that slept,","reference":"1 Corinthians 15:20","refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"footnote":null},{"question":"And did he rise to die no more?","answer":"Yes.","verse":"Death hath no more dominion over him,","reference":"Romans 6:9","refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"footnote":null}],[{"question":"Did Christ stay some time upon earth after his resurrection?","answer":"Yes.","verse":"He was seen of them forty days,","reference":"Acts 1:3","refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"footnote":null},{"question":"Did he improve this time for the instruction of his disciples?","answer":"Yes.","verse":"He gave commandments unto the apostles whom he had chosen,","reference":"Acts 1:2","refs":[{"printed":"Acts 1:2","osis":["Acts.1.2"]}],"footnote":null},{"question":"And after that was he received up into heaven?","answer":"Yes.","verse":"He ascended far up above all heavens,","reference":"Ephesians 4:10","refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"footnote":null},{"question":"Did he ascend for the good of the church?","answer":"Yes.","verse":"That he might fill all things,","reference":"Ephesians 4:10","refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"footnote":null},{"question":"And for his own glory?","answer":"Yes.","verse":"Ought not Christ to have suffered these things, and to enter into his glory?","reference":"Luke 24:26","refs":[{"printed":"Luke 24:26","osis":["Luke.24.26"]}],"footnote":null}],[{"question":"Did Christ ascend in public view?","answer":"Yes.","verse":"Whilst they beheld he was taken up,","reference":"Acts 1:19","refs":[{"printed":"Acts 1:19","osis":["Acts.1.19"]}],"footnote":null},{"question":"And in a cloud?","answer":"Yes.","verse":"A cloud received him out of their sight,","reference":"Acts 1:9","refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]}],"footnote":null},{"question":"Did he ascend with great pomp?","answer":"Yes.","verse":"He was attended with the chariots of God, even thousands of angels,","reference":"Psalm 68:17","refs":[{"printed":"Psalm 68:17","osis":["Ps.68.17"]}],"footnote":null},{"question":"Did he depart with a blessing in his mouth?","answer":"Yes.","verse":"It came to pass while he blessed them he was parted from them,","reference":"Luke 24:51","refs":[{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"footnote":null},{"question":"And did he meet with a welcome whither he went?","answer":"Yes.","verse":"He came to the Ancient of Days, and they brought him near before him,","reference":"Daniel 7:13","refs":[{"printed":"Daniel 7:13","osis":["Dan.7.13"]}],"footnote":null}],[{"question":"Doth Christ sit at the right hand of God?","answer":"Yes.","verse":"He is set on the right hand of the throne of the Majesty in the heavens,","reference":"Hebrews 8:1","refs":[{"printed":"Hebrews 8:1","osis":["Heb.8.1"]}],"footnote":null},{"question":"And hath he a right to sit there?","answer":"Yes.","verse":"For the Lord said unto him, Sit thou at my right hand,","reference":"Exodus 1","refs":[{"printed":"Exodus 1","osis":["Exod.1"]}],"footnote":null},{"question":"Doth Christ’s sitting at God’s right hand denote the completion of his work?","answer":"Yes.","verse":"When he had once offered one sacrifice for sins, he sat down on the right hand of God,","reference":"Hebrews 10:12","refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"footnote":null},{"question":"Does it imply dignity and honour?","answer":"Yes.","verse":"To which of the angels said he at any time, Sit thou on my right hand?","reference":"Hebrews 1:13","refs":[{"printed":"Hebrews 1:13","osis":["Heb.1.13"]}],"footnote":null},{"question":"And authority and power?","answer":"Yes.","verse":"He sits at the right hand of power,","reference":"Matthew 26:64","refs":[{"printed":"Matthew 26:64","osis":["Matt.26.64"]}],"footnote":null},{"question":"And safety and security?","answer":"Yes.","verse":"Thy right hand shall save me,","reference":"Psalm 138:7","refs":[{"printed":"Psalm 138:7","osis":["Ps.138.7"]}],"footnote":null},{"question":"And joy and satisfaction?","answer":"Yes.","verse":"For at God’s right hand are pleasures for evermore,","reference":"Psalm 16:11","refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"footnote":null},{"question":"Doth it also imply the continuance of this his state?","answer":"Yes.","verse":"For he shall reign over the house of Jacob for ever,","reference":"Luke 1:33","refs":[{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"footnote":null},{"question":"Should this be a motive to us to have our hearts in heaven?","answer":"Yes.","verse":"Seek those things which are above, where Christ sitteth at the right hand of God,","reference":"Colossians 3:1","refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"footnote":null}],[{"question":"Will Christ come again?","answer":"Yes.","verse":"The same Jesus, who is now taken up from you into heaven, shall so come,","reference":"Acts 1:11","refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]}],"footnote":null},{"question":"Will he come quickly?","answer":"Yes.","verse":"Yet a little while and he who shall come will come and will not tarry,","reference":"Hebrews 10:37","refs":[{"printed":"Hebrews 10:37","osis":["Heb.10.37"]}],"footnote":null},{"question":"Will he come suddenly?","answer":"Yes.","verse":"For the day of the Lord cometh as a thief in the night,","reference":"1 Thessalonians 5:2","refs":[{"printed":"1 Thessalonians 5:2","osis":["1Thess.5.2"]}],"footnote":null},{"question":"Will he come publicly?","answer":"Yes.","verse":"Every eye shall see him,","reference":"Revelation 1:7","refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"footnote":null},{"question":"Will his coming be glorious and magnificent?","answer":"Yes.","verse":"’Tis the glorious appearance of the great God and our Saviour Jesus Christ,","reference":"Titus 2:13","refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"footnote":null},{"question":"Should the saints then long for and desire his coming?","answer":"Yes.","verse":"Looking for and hasting to the day of the Lord,","reference":"2 Peter 3:12","refs":[{"printed":"2 Peter 3:12","osis":["2Pet.3.12"]}],"footnote":null}],[{"question":"Will Christ come as a judge?","answer":"Yes.","verse":"He shall judge the quick and the dead at his appearing,","reference":"2 Timothy 4:1","refs":[{"printed":"2 Timothy 4:1","osis":["2Tim.4.1"]}],"footnote":null},{"question":"Is he an able and understanding judge?","answer":"Yes.","verse":"He shall not judge after the sight of the eyes,","reference":"Isaiah 11:3","refs":[{"printed":"Isaiah 11:3","osis":["Isa.11.3"]}],"footnote":null},{"question":"Is he a righteous and impartial judge?","answer":"Yes.","verse":"He loveth righteousness and hateth wickedness,","reference":"Psalm 14:7","refs":[{"printed":"Psalm 14:7","osis":["Ps.14.7"]}],"footnote":null},{"question":"Will he be to the wicked a terrible judge?","answer":"Yes.","verse":"He will come in flaming fire, taking vengeance on them that know not God,","reference":"2 Thessalonians 1:8","refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"footnote":null},{"question":"Will he be a peremptory and inflexible judge?","answer":"Yes.","verse":"He will not alter the thing that is gone out of his lips,","reference":"Psalm 89:34","refs":[{"printed":"Psalm 89:34","osis":["Ps.89.34"]}],"footnote":null},{"question":"Is the time of judgment known?","answer":"No.","verse":"Of that day and hour knoweth no man,","reference":"Mark 13:32","refs":[{"printed":"Mark 13:32","osis":["Mark.13.32"]}],"footnote":null},{"question":"But is it fixed and determined?","answer":"Yes.","verse":"For God hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained,","reference":"Acts 17:31","refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"footnote":null},{"question":"Will that be a joyous day to the saints?","answer":"Yes.","verse":"For he will then be glorified in his saints, and admired by all them that believe,","reference":"2 Thessalonians 1:10","refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"footnote":null}]]},{"question":32,"paragraphs":[[{"question":"Is there a redemption wrought out for the people of God?","answer":"Yes.","verse":"He sent redemption unto his people,","reference":"Psalm 111:9","refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"footnote":null},{"question":"Is Christ the author of this redemption?","answer":"Yes.","verse":"He obtained eternal redemption for us,","reference":"Hebrews 9:12","refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"footnote":null},{"question":"Is his blood the price of it?","answer":"Yes.","verse":"We are redeemed with the precious blood of Christ,","reference":"1 Peter 1:18–19","refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"footnote":null},{"question":"Do many expect redemption in another way?","answer":"Yes.","verse":"Because I am innocent, surely his anger shall turn from me,","reference":"Jeremiah 2:35","refs":[{"printed":"Jeremiah 2:35","osis":["Jer.2.35"]}],"footnote":null},{"question":"But is this the only way?","answer":"Yes.","verse":"For other foundation can no man lay, than that which is laid, which is Jesus Christ,","reference":"1 Corinthians 3:11","refs":[{"printed":"1 Corinthians 3:11","osis":["1Cor.3.11"]}],"footnote":null}],[{"question":"Do all partake of the redemption purchased by Christ?","answer":"No.","verse":"Some have neither part nor lot in this matter,","reference":"Acts 8:21","refs":[{"printed":"Acts 8:21","osis":["Acts.8.21"]}],"footnote":null},{"question":"Do all partake of it who pretend to it?","answer":"No.","verse":"Thou hast a name that thou livest and art dead,","reference":"Revelation 3:1","refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"footnote":null},{"question":"Do all believers partake of it?","answer":"Yes.","verse":"We are made partakers of Christ,","reference":"Hebrews 3:14","refs":[{"printed":"Hebrews 3:14","osis":["Heb.3.14"]}],"footnote":null},{"question":"Do such receive the Redeemer?","answer":"Yes.","verse":"To as many as received him, gave he power to become the sons of God,","reference":"John 1:12","refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"footnote":null},{"question":"Do they receive him in all his offices?","answer":"Yes.","verse":"Ye have received Christ Jesus the Lord,","reference":"Colossians 2:6","refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"footnote":null},{"question":"And do any receive this of themselves?","answer":"No.","verse":"For a man can receive nothing, except it be given him from above,","reference":"John 3:27","refs":[{"printed":"John 3:27","osis":["John.3.27"]}],"footnote":null}],[{"question":"Is it necessary that redemption be applied to us?","answer":"Yes.","verse":"Who of God is made unto us redemption,","reference":"1 Corinthians 1:30","refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"footnote":null},{"question":"Is this a great and effectual work?","answer":"Yes.","verse":"For there is an exceeding greatness of power manifested to us-ward who believe,","reference":"Ephesians 1:19","refs":[{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"footnote":null},{"question":"Is it a work within us?","answer":"Yes.","verse":"’Tis Christ in us, the hope of glory,","reference":"Colossians 1:27","refs":[{"printed":"Colossians 1:27","osis":["Col.1.27"]}],"footnote":null},{"question":"Is it the work of the Spirit?","answer":"Yes.","verse":"’Tis the Spirit that quickens,","reference":"John 6:63","refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"footnote":null},{"question":"Is it wrought only upon the elect?","answer":"Yes.","verse":"The election hath obtained it,","reference":"Romans 11:7","refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"footnote":null},{"question":"And shall all those be partakers of this redemption to whom it is effectually applied?","answer":"Yes.","verse":"He that believeth on the Son hath everlasting life,","reference":"John 3:36","refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"footnote":null}]]},{"question":33,"paragraphs":[[{"question":"Is the application of redemption limited by the purpose of God?","answer":"Yes.","verse":"It shall be given to them for whom it is prepared of my Father,","reference":"Matthew 20:23","refs":[{"printed":"Matthew 20:23","osis":["Matt.20.23"]}],"footnote":null},{"question":"And by the purchase of Christ?","answer":"Yes.","verse":"Ye believe not because ye are not of my sheep,","reference":"John 10:26","refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"footnote":null},{"question":"And by the operations of the Spirit?","answer":"Yes.","verse":"For we are saved by the washing of regeneration, and the renewing of the Holy Ghost,","reference":"Titus 3:5","refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"footnote":null}],[{"question":"Is faith necessary in order to our participation of the blessings of redemption?","answer":"Yes.","verse":"He that believeth not is condemned already,","reference":"John 3:18","refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"footnote":null},{"question":"Is it the great thing necessary?","answer":"Yes.","verse":"Only believe, all things are possible to him that believeth,","reference":"Mark 5:36","refs":[{"printed":"Mark 5:36","osis":["Mark.5.36"]}],"footnote":null},{"question":"Is it therefore bestowed upon all God’s redeemed ones?","answer":"Yes.","verse":"They have all obtained like precious faith,","reference":"2 Peter 1:1","refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"footnote":null},{"question":"Is the same measure of faith bestowed upon every one?","answer":"No.","verse":"For unto every one of us is given grace according to the measure of the gift of Christ,","reference":"Ephesians 4:7","refs":[{"printed":"Ephesians 4:7","osis":["Eph.4.7"]}],"footnote":null},{"question":"But does weak faith interest in gospel privileges as well as strong?","answer":"Yes.","verse":"For the righteousness of God is unto all, and upon all them that believe, and there is no difference,","reference":"Romans 3:22","refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]}],"footnote":null}],[{"question":"Are all true believers united to Christ?","answer":"Yes.","verse":"I in them, and thou in me, that they may be made perfect in one,","reference":"John 17:23","refs":[{"printed":"John 17:23","osis":["John.17.23"]}],"footnote":null},{"question":"Are the souls of believers united to Christ?","answer":"Yes.","verse":"He that is joined to the Lord is one spirit,","reference":"1 Corinthians 6:17","refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"footnote":null},{"question":"And their bodies?","answer":"Yes.","verse":"Know ye not that your bodies are the members of Christ?","reference":"1 Corinthians 6:15","refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"footnote":null},{"question":"Is this a vital union?","answer":"Yes.","verse":"Because I live, ye shall live also,","reference":"John 14:19","refs":[{"printed":"John 14:19","osis":["John.14.19"]}],"footnote":null},{"question":"Is it a lasting and indissolvable union?","answer":"Yes.","verse":"I will betroth thee to me for ever,","reference":"Hosea 2:19","refs":[{"printed":"Hosea 2:19","osis":["Hos.2.19"]}],"footnote":null},{"question":"But is it an inexplicable and mysterious one?","answer":"Yes.","verse":"This is a great mystery,","reference":"Ephesians 5:32","refs":[{"printed":"Ephesians 5:32","osis":["Eph.5.32"]}],"footnote":null}],[{"question":"Are we vitally united to Christ by the Spirit?","answer":"Yes.","verse":"We are an habitation of God through the Spirit,","reference":"Ephesians 2:22","refs":[{"printed":"Ephesians 2:22","osis":["Eph.2.22"]}],"footnote":null},{"question":"And that in our effectual calling?","answer":"Yes.","verse":"We are called into the fellowship of his Son Jesus Christ,","reference":"1 Corinthians 1:9","refs":[{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"footnote":null},{"question":"But is there an union prior to our effectual calling?","answer":"Yes.","verse":"For we read of the grace given us in Christ before the world began,","reference":"2 Timothy 1:9","refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"footnote":null}],[{"question":"Are all the saints effectually called?","answer":"Yes.","verse":"They are preserved and called,","reference":"Jude 1","refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"footnote":null},{"question":"Is God the author of this call?","answer":"Yes.","verse":"He hath called us out of darkness into his marvellous light,","reference":"1 Peter 2:9","refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"footnote":null},{"question":"Is grace the motive of it?","answer":"Yes.","verse":"It pleased God who called me by his grace,","reference":"Galatians 1:15","refs":[{"printed":"Galatians 1:15","osis":["Gal.1.15"]}],"footnote":null},{"question":"Is the gospel the means of it?","answer":"Yes.","verse":"Whereunto he called you by our gospel,","reference":"2 Thessalonians 2:14","refs":[{"printed":"2 Thessalonians 2:14","osis":["2Thess.2.14"]}],"footnote":null},{"question":"Is glory the end of it?","answer":"Yes.","verse":"Who hath called you to his kingdom and glory,","reference":"1 Thessalonians 2:12","refs":[{"printed":"1 Thessalonians 2:12","osis":["1Thess.2.12"]}],"footnote":null},{"question":"Should we then examine our title to this privilege?","answer":"Yes.","verse":"Make your calling and election sure,","reference":"2 Peter 1:10","refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"footnote":null},{"question":"And endeavour to improve it?","answer":"Yes.","verse":"Walk worthy of the vocation wherewith ye are called,","reference":"Ephesians 4:1","refs":[{"printed":"Ephesians 4:1","osis":["Eph.4.1"]}],"footnote":null}]]},{"question":34,"paragraphs":[[{"question":"Is there an outward call given to all men?","answer":"Yes.","verse":"Unto you, O men, I call,","reference":"Proverbs 8:4","refs":[{"printed":"Proverbs 8:4","osis":["Prov.8.4"]}],"footnote":null},{"question":"Does God call by his works of creation?","answer":"Yes.","verse":"For there is no speech nor language where their voice is not heard,","reference":"Psalm 19:3","refs":[{"printed":"Psalm 19:3","osis":["Ps.19.3"]}],"footnote":null},{"question":"And by his works of providence?","answer":"Yes.","verse":"The Lord’s voice crieth into the city,","reference":"Micah 6:9","refs":[{"printed":"Micah 6:9","osis":["Mic.6.9"]}],"footnote":null},{"question":"And by his word?","answer":"Yes.","verse":"He sent forth his servants to call them that were bidden,","reference":"Matthew 22:3","refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"footnote":null},{"question":"And by the common motions of his Spirit?","answer":"Yes.","verse":"My Spirit shall not always strive with man,","reference":"Genesis 6:3","refs":[{"printed":"Genesis 6:3","osis":["Gen.6.3"]}],"footnote":null},{"question":"But is this call always effectual?","answer":"No.","verse":"They would not come,","reference":"Matthew 22:3","refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"footnote":null}],[{"question":"Are the special calls of the Spirit the fruits of electing love?","answer":"Yes.","verse":"Whom he predestinated, them he also called,","reference":"Romans 8:30","refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"footnote":null},{"question":"Are they attended with the mighty power of God?","answer":"Yes.","verse":"Our gospel came not unto you in word only, but also in power,","reference":"1 Thessalonians 1:5","refs":[{"printed":"1 Thessalonians 1:5","osis":["1Thess.1.5"]}],"footnote":null},{"question":"And yet suitable to the nature of man?","answer":"Yes.","verse":"I drew them with the cords of a man,","reference":"Hosea 11:4","refs":[{"printed":"Hosea 11:4","osis":["Hos.11.4"]}],"footnote":null},{"question":"And are they always effectual?","answer":"Yes.","verse":"They shall come,","reference":"John 6:27","refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"footnote":null}],[{"question":"Are all that are effectually called convinced of sin?","answer":"Yes.","verse":"When the commandment came, sin revived,","reference":"Romans 7:9","refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"footnote":null},{"question":"Are they convinced of sin in the heart?","answer":"Yes.","verse":"They shall know every man the plague of his own heart,","reference":"1 Kings 8:38","refs":[{"printed":"1 Kings 8:38","osis":["1Kgs.8.38"]}],"footnote":null},{"question":"And of sin in the life?","answer":"Yes.","verse":"Thou makest me to possess the iniquities of my youth,","reference":"Job 13:26","refs":[{"printed":"Job 13:26","osis":["Job.13.26"]}],"footnote":null},{"question":"Are they especially convinced of gross and leading sins?","answer":"Yes.","verse":"Who was before a persecutor,","reference":"1 Timothy 1:13","refs":[{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]}],"footnote":null},{"question":"Do they see sin in the glass of the law?","answer":"Yes.","verse":"For by the law is the knowledge of sin,","reference":"Romans 3:20","refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"footnote":null},{"question":"And in the glass of the divine perfections?","answer":"Yes.","verse":"Now mine eye seeth thee, I abhor myself,","reference":"Job 42:5","refs":[{"printed":"Job 42:5","osis":["Job.42.5"]}],"footnote":null},{"question":"And in the glass of Christ’s sufferings?","answer":"Yes.","verse":"They shall look upon me whom they have pierced, and mourn,","reference":"Zechariah 12:10","refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"footnote":null},{"question":"Do they see sin to be exceeding sinful?","answer":"Yes.","verse":"Know therefore and see that it is an evil thing,","reference":"Jeremiah 2:19","refs":[{"printed":"Jeremiah 2:19","osis":["Jer.2.19"]}],"footnote":null},{"question":"And exceeding hateful?","answer":"Yes.","verse":"I hate every false way,","reference":"Psalm 119:104","refs":[{"printed":"Psalm 119:104","osis":["Ps.119.104"]}],"footnote":null},{"question":"And exceeding hurtful?","answer":"Yes.","verse":"I find more bitter than death the woman whose heart is snares and nets,","reference":"Ecclesiastes 7:26","refs":[{"printed":"Ecclesiastes 7:26","osis":["Eccl.7.26"]}],"footnote":null},{"question":"And is such a conviction the fruit of the Spirit?","answer":"Yes.","verse":"For when he is come he will reprove the world of sin,","reference":"John 16:8","refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"footnote":null}],[{"question":"Are all such convinced of their misery?","answer":"Yes.","verse":"Woe is me, for I am undone,","reference":"Isaiah 6:5","refs":[{"printed":"Isaiah 6:5","osis":["Isa.6.5"]}],"footnote":null},{"question":"And of the equity of God’s judgments?","answer":"Yes.","verse":"O Lord, righteousness belongeth unto thee,","reference":"Daniel 9:7","refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"footnote":null},{"question":"And of their helplessness in themselves?","answer":"Yes.","verse":"We cannot stand before thee because of this,","reference":"Ezra 9:15","refs":[{"printed":"Ezra 9:15","osis":["Ezra.9.15"]}],"footnote":null},{"question":"Will such a conviction produce horror?","answer":"Yes.","verse":"The jailer came trembling,","reference":"Acts 16:29","refs":[{"printed":"Acts 16:29","osis":["Acts.16.29"]}],"footnote":null},{"question":"And shame?","answer":"Yes.","verse":"We lie down in our shame,","reference":"Jeremiah 3:25","refs":[{"printed":"Jeremiah 3:25","osis":["Jer.3.25"]}],"footnote":null},{"question":"And humble silence?","answer":"Yes.","verse":"He putteth his mouth in the dust,","reference":"Lamentations 3:29","refs":[{"printed":"Lamentations 3:29","osis":["Lam.3.29"]}],"footnote":null},{"question":"And earnest inquiry?","answer":"Yes.","verse":"Lord, what wilt thou have me to do?","reference":"Acts 9:6","refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]}],"footnote":null}],[{"question":"Is such a conviction necessary?","answer":"Yes.","verse":"For the whole need not a physician,","reference":"Matthew 9:12","refs":[{"printed":"Matthew 9:12","osis":["Matt.9.12"]}],"footnote":null},{"question":"But is it all that is necessary?","answer":"No.","verse":"For he has torn, and he will heal us,","reference":"Hosea 6:1","refs":[{"printed":"Hosea 6:1","osis":["Hos.6.1"]}],"footnote":null},{"question":"Does the same Spirit then that has begun the work carry it on?","answer":"Yes.","verse":"For he will perfect that which concerneth us,","reference":"Psalm 138:8","refs":[{"printed":"Psalm 138:8","osis":["Ps.138.8"]}],"footnote":null},{"question":"Doth he enlighten our minds?","answer":"Yes.","verse":"He shines into our hearts,","reference":"2 Corinthians 4:6","refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"footnote":null},{"question":"Doth he particularly enlighten them into the knowledge of Christ?","answer":"Yes.","verse":"He gives the light of the knowledge of the glory of God in the face of Jesus Christ,","reference":"2 Corinthians 4:6","refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"footnote":null},{"question":"And of the things of Christ?","answer":"Yes.","verse":"He shall take of mine and show it unto you,","reference":"John 16:15","refs":[{"printed":"John 16:15","osis":["John.16.15"]}],"footnote":null}],[{"question":"Is that knowledge which the Spirit affords inward and experimental?","answer":"Yes.","verse":"Wisdom entereth into the heart,","reference":"Proverbs 2:10","refs":[{"printed":"Proverbs 2:10","osis":["Prov.2.10"]}],"footnote":null},{"question":"Is it attended with the greatest certainty?","answer":"Yes.","verse":"We believe and are sure that thou art Christ the Son of the living God,","reference":"John 6:69","refs":[{"printed":"John 6:69","osis":["John.6.69"]}],"footnote":null},{"question":"Is it an operative and effectual knowledge?","answer":"Yes.","verse":"It bringeth forth fruit,","reference":"Colossians 1:6","refs":[{"printed":"Colossians 1:6","osis":["Col.1.6"]}],"footnote":null},{"question":"Is it an abiding knowledge?","answer":"Yes.","verse":"The anointing which you have received of him abideth in you,","reference":"1 John 2:27","refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]}],"footnote":null},{"question":"Should it therefore be earnestly coveted and sought after?","answer":"Yes.","verse":"I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord,","reference":"Philippians 3:8","refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"footnote":null}],[{"question":"Is this illumination of the understanding attended with a determination of the will?","answer":"Yes.","verse":"He shall make ready a people prepared for the Lord,","reference":"Luke 1:17","refs":[{"printed":"Luke 1:17","osis":["Luke.1.17"]}],"footnote":null},{"question":"Is the perverse will rendered pliable?","answer":"Yes.","verse":"I will take the stony heart out of their flesh, and will give them an heart of flesh,","reference":"Ezekiel 11:19","refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]}],"footnote":null},{"question":"And the rebellious will obedient?","answer":"Yes.","verse":"Every thought is brought into captivity to the obedience of Christ,","reference":"2 Corinthians 10:5","refs":[{"printed":"2 Corinthians 10:5","osis":["2Cor.10.5"]}],"footnote":null},{"question":"And is this also the work of God?","answer":"Yes.","verse":"it is he that worketh in us to will,","reference":"Philippians 2:13","refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"footnote":null}],[{"question":"Doth the soul thus awakened and enlightened venture itself upon Christ?","answer":"Yes.","verse":"Every man that hath heard and learned of the Father, cometh unto me,","reference":"John 6:45","refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"footnote":null},{"question":"And that immediately?","answer":"Yes.","verse":"Christ said follow me; and he rose and followed him,","reference":"Matthew 9:9","refs":[{"printed":"Matthew 9:9","osis":["Matt.9.9"]}],"footnote":null},{"question":"And resolutely?","answer":"Yes.","verse":"Though he slay me, yet will I trust in him,","reference":"Job 13:15","refs":[{"printed":"Job 13:15","osis":["Job.13.15"]}],"footnote":null},{"question":"Is Christ proposed in the word as an able Saviour?","answer":"Yes.","verse":"He is able to save to the uttermost, all that come unto God through him,","reference":"Hebrews 7:25","refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"footnote":null},{"question":"And as a willing Saviour?","answer":"Yes.","verse":"This man receiveth sinners,","reference":"Luke 15:2","refs":[{"printed":"Luke 15:2","osis":["Luke.15.2"]}],"footnote":null},{"question":"And do the actions of faith in the soul answer to the discoveries made of Christ in the word?","answer":"Yes.","verse":"So we preach, and so ye believed,","reference":"1 Corinthians 15:11","refs":[{"printed":"1 Corinthians 15:11","osis":["1Cor.15.11"]}],"footnote":null}],[{"question":"Is the whole work of grace in conversion represented by a call?","answer":"Yes.","verse":"Called to be saints,","reference":"1 Corinthians 1:2","refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"footnote":null},{"question":"Is this a secret call?","answer":"Yes.","verse":"The kingdom of God cometh not with observation,","reference":"Luke 17:20","refs":[{"printed":"Luke 17:20","osis":["Luke.17.20"]}],"footnote":null},{"question":"And a mysterious one?","answer":"Yes.","verse":"For we know not what is the way of the Spirit,","reference":"Ecclesiastes 11:5","refs":[{"printed":"Ecclesiastes 11:5","osis":["Eccl.11.5"]}],"footnote":null},{"question":"And a personal one?","answer":"Yes.","verse":"I have called thee by thy name,","reference":"Isaiah 43:1","refs":[{"printed":"Isaiah 43:1","osis":["Isa.43.1"]}],"footnote":null},{"question":"And a free and gracious one?","answer":"Yes.","verse":"Of his own will begat he us,","reference":"James 1:18","refs":[{"printed":"James 1:18","osis":["Jas.1.18"]}],"footnote":null},{"question":"Should God therefore have the glory of it?","answer":"Yes.","verse":"Not unto us, not unto us, but unto thy name, give glory, for thy mercy, and for thy truth’s sake,","reference":"Psalm 115:1","refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]}],"footnote":null}]]},{"question":35,"paragraphs":[[{"question":"Is effectual calling of great advantage?","answer":"Yes.","verse":"Godliness is profitable unto all things,","reference":"1 Timothy 4:8","refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"footnote":null},{"question":"Is it of immediate advantage?","answer":"Yes.","verse":"If ye be willing and obedient ye shall eat the good of the land,","reference":"Isaiah 1:19","refs":[{"printed":"Isaiah 1:19","osis":["Isa.1.19"]}],"footnote":null},{"question":"And of eternal advantage?","answer":"Yes.","verse":"For it hath the promise not only of the life that now is, but of that which is to come,","reference":"1 Timothy 4:8","refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"footnote":null},{"question":"Doth it bring into a state of grace?","answer":"Yes.","verse":"Such are not under the law, but under grace,","reference":"Romans 6:15","refs":[{"printed":"Romans 6:15","osis":["Rom.6.15"]}],"footnote":null},{"question":"And into a state of comfort?","answer":"Yes.","verse":"We who have believed do enter into rest,","reference":"Hebrews 4:3","refs":[{"printed":"Hebrews 4:3","osis":["Heb.4.3"]}],"footnote":null},{"question":"And into a state of holiness?","answer":"Yes.","verse":"God hath not called us to uncleanness, but to holiness,","reference":"1 Thessalonians 4:7","refs":[{"printed":"1 Thessalonians 4:7","osis":["1Thess.4.7"]}],"footnote":null},{"question":"And is it an earnest of everlasting glory?","answer":"Yes.","verse":"For God will give grace and glory, and no good thing will he withhold from those who walk uprightly,","reference":"Psalm 84:11","refs":[{"printed":"Psalm 84:11","osis":["Ps.84.11"]}],"footnote":null}],[{"question":"Are those who are effectually called justified?","answer":"Yes.","verse":"Whom he called, them he also justified,","reference":"Romans 8:30","refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"footnote":null},{"question":"Is this a great privilege?","answer":"Yes.","verse":"Blessed is the man to whom the Lord imputeth not iniquity,","reference":"Psalm 32:2","refs":[{"printed":"Psalm 32:2","osis":["Ps.32.2"]}],"footnote":null},{"question":"Is it the certain and enduring privilege of all the saints?","answer":"Yes.","verse":"There is no condemnation to them that are in Christ Jesus,","reference":"Romans 8:1","refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"footnote":null},{"question":"And are all others excluded?","answer":"Yes.","verse":"They are in the gall of bitterness and in the bond of iniquity,","reference":"Acts 8:23","refs":[{"printed":"Acts 8:23","osis":["Acts.8.23"]}],"footnote":null}],[{"question":"Are all those that are effectually called adopted?","answer":"Yes.","verse":"Ya are all the children of God by faith in Jesus Christ,","reference":"Galatians 3:26","refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"footnote":null},{"question":"Is this a great instance of love in God?","answer":"Yes.","verse":"Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God,","reference":"1 John 3:1","refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"footnote":null},{"question":"And a great blessing to men?","answer":"Yes.","verse":"For if children, then heirs,","reference":"Romans 8:17","refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"footnote":null},{"question":"Are such also sanctified?","answer":"Yes.","verse":"They are sanctified in Christ Jesus,","reference":"1 Corinthians 1:2","refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"footnote":null},{"question":"And without this would their happiness be incomplete?","answer":"Yes.","verse":"For without holiness none shall see the Lord,","reference":"Hebrews 12:14","refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"footnote":null}],[{"question":"Have those who are effectually called a title to all other covenant blessings?","answer":"Yes.","verse":"All things are yours,","reference":"1 Corinthians 3:22","refs":[{"printed":"1 Corinthians 3:22","osis":["1Cor.3.22"]}],"footnote":null},{"question":"And may they take the comfort of them?","answer":"Yes.","verse":"As having nothing and yet possessing all things,","reference":"2 Corinthians 6:10","refs":[{"printed":"2 Corinthians 6:10","osis":["2Cor.6.10"]}],"footnote":null},{"question":"And is this their case without exception?","answer":"Yes.","verse":"For the same Lord over all is rich unto all that call upon him,","reference":"Romans 10:12","refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"footnote":null}]]},{"question":36,"paragraphs":[[{"question":"Is justification an act of God?","answer":"Yes.","verse":"It is God that justifieth,","reference":"Romans 8:33","refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"footnote":null},{"question":"And of his free grace?","answer":"Yes.","verse":"Being justified by his grace, we are made heirs,","reference":"Titus 3:7","refs":[{"printed":"Titus 3:7","osis":["Titus.3.7"]}],"footnote":null},{"question":"Doth this grace set aside all merit in the creature?","answer":"Yes.","verse":"For if by grace, then it is no more of works,","reference":"Romans 11:6","refs":[{"printed":"Romans 11:6","osis":["Rom.11.6"]}],"footnote":null},{"question":"But does it set aside all merit in Christ?","answer":"No.","verse":"For we are justified freely by his grace, through the redemption that is in Jesus Christ,","reference":"Romans 3:24","refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"footnote":null}],[{"question":"Does justification include in it the forgiveness of sins?","answer":"Yes.","verse":"We have redemption through his blood, the forgiveness of sins,","reference":"Ephesians 1:7","refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"footnote":null},{"question":"Is remission of sins an act of power?","answer":"Yes.","verse":"The Son of Man hath power on earth to forgive sin,","reference":"Matthew 9:6","refs":[{"printed":"Matthew 9:6","osis":["Matt.9.6"]}],"footnote":null},{"question":"And of grace?","answer":"Yes.","verse":"I will be merciful to their unrighteousness,","reference":"Hebrews 8:12","refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"footnote":null},{"question":"And of justice?","answer":"Yes.","verse":"If we confess our sins, he is faithful and just to forgive us our sins,","reference":"1 John 1:9","refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"footnote":null},{"question":"Does God forgive sin as a Father?","answer":"Yes.","verse":"I will spare them as a man spareth his son that serveth him,","reference":"Malachi 3:17","refs":[{"printed":"Malachi 3:17","osis":["Mal.3.17"]}],"footnote":null},{"question":"And as a sovereign?","answer":"Yes.","verse":"Who is a God like unto thee, that pardoneth iniquity?","reference":"Micah 7:18","refs":[{"printed":"Micah 7:18","osis":["Mic.7.18"]}],"footnote":null},{"question":"Doth he pardon many sins?","answer":"Yes.","verse":"Her sins which are many are all forgiven,","reference":"Luke 7:47","refs":[{"printed":"Luke 7:47","osis":["Luke.7.47"]}],"footnote":null},{"question":"And great sins?","answer":"Yes.","verse":"Though your sins have been as scarlet they shall be as white as snow,","reference":"Isaiah 1:18","refs":[{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"footnote":null},{"question":"But doth every sin need a pardon?","answer":"Yes.","verse":"For if he will contend with us, we cannot answer him one of a thousand,","reference":"Job 9:3","refs":[{"printed":"Job 9:3","osis":["Job.9.3"]}],"footnote":null}],[{"question":"Doth justification include in it the acceptance of our persons?","answer":"Yes.","verse":"He hath made us accepted in the Beloved,","reference":"Ephesians 1:6","refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]}],"footnote":null},{"question":"And of our services?","answer":"Yes.","verse":"God had respect to Abel and to his offering,","reference":"Genesis 4:4","refs":[{"printed":"Genesis 4:4","osis":["Gen.4.4"]}],"footnote":null},{"question":"Doth God look upon justified ones with complacency?","answer":"Yes.","verse":"His countenance doth behold the upright,","reference":"Psalm 11:7","refs":[{"printed":"Psalm 11:7","osis":["Ps.11.7"]}],"footnote":null},{"question":"And speak of them with approbation?","answer":"Yes.","verse":"Thou art all fair, my love, there is no spot in thee,","reference":"Song of Solomon 4:7","refs":[{"printed":"Song of Solomon 4:7","osis":["Song.4.7"]}],"footnote":null},{"question":"And treat them with intimacy and endearment?","answer":"Yes.","verse":"The secret of the Lord is with them that fear him, and he will show them his covenant,","reference":"Psalm 25:14","refs":[{"printed":"Psalm 25:14","osis":["Ps.25.14"]}],"footnote":null}],[{"question":"Were the ceremonial sacrifices insufficient for man’s justification?","answer":"Yes.","verse":"For they could not take away sin,","reference":"Hebrews 10:14","refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"footnote":null},{"question":"And are moral duties as insufficient now?","answer":"Yes.","verse":"For by the works of the law shall no flesh be justified,","reference":"Galatians 2:16","refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"footnote":null},{"question":"Are duties after faith as insufficient as those before?","answer":"Yes.","verse":"For all our righteousnesses are as filthy rags,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null},{"question":"Is therefore an attempt to be justified in this way a glaring instance of folly and ignorance?","answer":"Yes.","verse":"For they being ignorant of God’s righteousness go about to establish a righteousness of their own,","reference":"Romans 10:3","refs":[{"printed":"Romans 10:3","osis":["Rom.10.3"]}],"footnote":null},{"question":"And will it issue in utter ruin and destruction?","answer":"Yes.","verse":"This shall ye have of mine hand, ye shall lie down in sorrow,","reference":"Isaiah 50:11","refs":[{"printed":"Isaiah 50:11","osis":["Isa.50.11"]}],"footnote":null}],[{"question":"Are we justified only for the righteousness of Christ?","answer":"Yes.","verse":"Not having my own righteousness which is of the law, but that which is through the faith of Christ,","reference":"Philippians 3:9","refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"footnote":null},{"question":"Did Christ perform what the law required?","answer":"Yes.","verse":"There was no guile found in his mouth,","reference":"1 Peter 2:22","refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"footnote":null},{"question":"And is this a part of our justifying righteousness?","answer":"Yes.","verse":"By the obedience of one many are made righteous,","reference":"Romans 5:19","refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"footnote":null},{"question":"Did he suffer what the law threatened?","answer":"Yes.","verse":"For he was bruised for our iniquities,","reference":"Isaiah 53:5","refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"footnote":null},{"question":"And is this the other part of it?","answer":"Yes.","verse":"Thou wast slain and hast redeemed us to God by thy blood,","reference":"Revelation 5:9","refs":[{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"footnote":null},{"question":"Is this righteousness satisfactory to God?","answer":"Yes.","verse":"The Lord is well pleased for his righteousness’ sake,","reference":"Isaiah 42:21","refs":[{"printed":"Isaiah 42:21","osis":["Isa.42.21"]}],"footnote":null},{"question":"And sufficient for man?","answer":"Yes.","verse":"For grace reigns through righteousness unto eternal life by Jesus Christ our Lord,","reference":"Romans 5:21","refs":[{"printed":"Romans 5:21","osis":["Rom.5.21"]}],"footnote":null},{"question":"And shall it never be abrogated?","answer":"No.","verse":"My righteousness shall not be abolished,","reference":"Isaiah 51:6","refs":[{"printed":"Isaiah 51:6","osis":["Isa.51.6"]}],"footnote":null}],[{"question":"Doth this righteousness become ours by imputation?","answer":"Yes.","verse":"David describeth the blessedness of the man to whom God imputeth righteousness without works,","reference":"Romans 4:6","refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"footnote":null},{"question":"And does this imputation depend upon any act in the creature?","answer":"No.","verse":"For it is the gift of righteousness,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null},{"question":"Must the righteousness of Christ be received as well as imputed?","answer":"Yes.","verse":"We have received the atonement,","reference":"Romans 5:11","refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"footnote":null},{"question":"And is faith the instrument of receiving it?","answer":"Yes.","verse":"God hath set forth Christ to be a propitiation through faith in his blood,","reference":"Romans 3:25","refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"footnote":null},{"question":"Is justification the less of grace because it is through faith?","answer":"No.","verse":"Therefore it is of faith, that it might be by grace,","reference":"Romans 4:16","refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]}],"footnote":null}],[{"question":"Doth this doctrine glorify the divine wisdom?","answer":"Yes.","verse":"Herein God hath abounded towards us in all wisdom and prudence,","reference":"Ephesians 1:8","refs":[{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"footnote":null},{"question":"And magnify the divine goodness?","answer":"Yes.","verse":"Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins,","reference":"1 John 4:10","refs":[{"printed":"1 John 4:10","osis":["1John.4.10"]}],"footnote":null},{"question":"Doth it contribute to the comfort of afflicted consciences?","answer":"Yes.","verse":"For being justified by faith, we have peace with God,","reference":"Romans 5:1","refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"footnote":null},{"question":"And to destroy pride and vain glory?","answer":"Yes.","verse":"Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith,","reference":"Romans 3:27","refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"footnote":null},{"question":"Is it a powerful motive to holiness and practical religion?","answer":"Yes.","verse":"It is a doctrine according to godliness,","reference":"1 Timothy 6:3","refs":[{"printed":"1 Timothy 6:3","osis":["1Tim.6.3"]}],"footnote":null},{"question":"And an everlasting foundation for thankfulness and praise?","answer":"Yes.","verse":"I will greatly rejoice in the Lord, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness,","reference":"Isaiah 61:10","refs":[{"printed":"Isaiah 61:10","osis":["Isa.61.10"]}],"footnote":null}]]},{"question":37,"paragraphs":[[{"question":"Are some the sons of God by creation?","answer":"Yes.","verse":"All the sons of God shouted for joy,","reference":"Job 38:7","refs":[{"printed":"Job 38:7","osis":["Job.38.7"]}],"footnote":null},{"question":"And others by an external profession?","answer":"Yes.","verse":"Let my Son go that he may serve me,","reference":"Exodus 4:23","refs":[{"printed":"Exodus 4:23","osis":["Exod.4.23"]}],"footnote":null},{"question":"But are the saints so by adoption?","answer":"Yes.","verse":"We receive the adoption of sons,","reference":"Galatians 4:5","refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"footnote":null},{"question":"Is Christ the medium of our adoption?","answer":"Yes.","verse":"We are predestinated to the adoption of children by Jesus Christ,","reference":"Ephesians 1:5","refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"footnote":null},{"question":"And the exemplar of it?","answer":"Yes.","verse":"God hath predestinated us to be conformed to the image of his Son,","reference":"Romans 8:29","refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"footnote":null},{"question":"And the end of it?","answer":"Yes.","verse":"That he might be the first born among many brethren,","reference":"Romans 8:29","refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"footnote":null},{"question":"And is grace the motive of it?","answer":"Yes.","verse":"It is according to the good pleasure of his will, to the praise of the glory of his grace,","reference":"Ephesians 1:5–6","refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"footnote":null}],[{"question":"Do the saints receive the nature of sons?","answer":"Yes.","verse":"They are made partakers of a divine nature,","reference":"2 Peter 1:4","refs":[{"printed":"2 Peter 1:4","osis":["2Pet.1.4"]}],"footnote":null},{"question":"And the spirit of sons?","answer":"Yes.","verse":"Because ye are sons God hath sent forth the Spirit of his Son into your hearts,","reference":"Galatians 4:6","refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"footnote":null},{"question":"And the provision of sons?","answer":"Yes.","verse":"They will want no good thing,","reference":"Psalm 34:10","refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]}],"footnote":null},{"question":"And the inheritance of sons?","answer":"Yes.","verse":"Wherefore thou art no more a servant, but a son, and if a son then an heir of God, through Christ,","reference":"Galatians 4:7","refs":[{"printed":"Galatians 4:7","osis":["Gal.4.7"]}],"footnote":null}],[{"question":"Are God’s children the objects of his pity?","answer":"Yes.","verse":"As a father pitieth his children, so the Lord pitieth them that fear him,","reference":"Psalm 103:13","refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"footnote":null},{"question":"And of his care?","answer":"Yes.","verse":"I have nourished and brought up children,","reference":"Isaiah 1:2","refs":[{"printed":"Isaiah 1:2","osis":["Isa.1.2"]}],"footnote":null},{"question":"Are they strongly defended?","answer":"Yes.","verse":"His children shall have a place of refuge,","reference":"Proverbs 14:26","refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"footnote":null},{"question":"And honourably attended?","answer":"Yes.","verse":". He shall give his angels charge over thee, to keep thee in all thy ways,","reference":"Psalm 91:11","refs":[{"printed":"Psalm 91:11","osis":["Ps.91.11"]}],"footnote":null},{"question":"And if chastened, is it in love?","answer":"Yes.","verse":"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth,","reference":"Hebrews 12:6","refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"footnote":null}],[{"question":"Should God’s children then go to him as a Father?","answer":"Yes.","verse":"I will arise and go to my Father,","reference":"Luke 15:18","refs":[{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"footnote":null},{"question":"And reverence him as a Father?","answer":"Yes.","verse":"If I be a Father, where is mine honour,","reference":"Malachi 1:6","refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"footnote":null},{"question":"And imitate him?","answer":"Yes.","verse":"Be ye perfect, as your heavenly Father is perfect,","reference":"Matthew 5:48","refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"footnote":null},{"question":"And obey him?","answer":"Yes.","verse":"As obedient children,","reference":"1 Peter 1:14","refs":[{"printed":"1 Peter 1:14","osis":["1Pet.1.14"]}],"footnote":null},{"question":"And submit to his chastisement?","answer":"Yes.","verse":"My son despise not thou the chastening of the Lord,","reference":"Hebrews 12:5","refs":[{"printed":"Hebrews 12:5","osis":["Heb.12.5"]}],"footnote":null}],[{"question":"Have all the saints one Father?","answer":"Yes.","verse":"Have we not all one Father?","reference":"Malachi 2:10","refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"footnote":null},{"question":"Should they therefore love as brethren?","answer":"Yes.","verse":"Add to godliness brotherly kindness,","reference":"2 Peter 1:7","refs":[{"printed":"2 Peter 1:7","osis":["2Pet.1.7"]}],"footnote":null},{"question":"And is the neglect hereof a great sin?","answer":"Yes.","verse":"Why do we deal treacherously every man against his brother?","reference":"Malachi 2:10","refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"footnote":null}]]},{"question":38,"paragraphs":[[{"question":"Are all that are justified sanctified?","answer":"Yes.","verse":"For Christ is made both righteousness and Sanctification,","reference":"1 Corinthians 1:30","refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"footnote":null},{"question":"Is it necessary that they should be so?","answer":"Yes.","verse":"For nothing that defileth shall enter into the kingdom of heaven,","reference":"Revelation 21:27","refs":[{"printed":"Revelation 21:27","osis":["Rev.21.27"]}],"footnote":null},{"question":"And is it the will of God that they shall be so?","answer":"Yes.","verse":"This is the will of God, even your sanctification,","reference":"1 Thessalonians 4:3","refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"footnote":null},{"question":"Is Christ’s death the meritorious cause of their sanctification?","answer":"Yes.","verse":"He gave himself for us, that he might purify us a peculiar people to himself,","reference":"Titus 2:14","refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"footnote":null},{"question":"And is the Spirit the efficient cause of it?","answer":"Yes.","verse":"’Tis called sanctification of the Spirit,","reference":"2 Thessalonians 2:13","refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"footnote":null},{"question":"And is the word the instrumental cause of it?","answer":"Yes.","verse":"Sanctify them through thy truth, thy word is truth,","reference":"John 17:17","refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"footnote":null},{"question":"But is the grace of God the original source from which this blessing flows?","answer":"Yes.","verse":"Thy time was a time of love, then washed I thee with water, yea and I thoroughly washed away thy blood,","reference":"Ezekiel 16:8–9","refs":[{"printed":"Ezekiel 16:8–9","osis":["Ezek.16.8-Ezek.16.9"]}],"footnote":null}],[{"question":"Is sanctification more than an external reformation?","answer":"Yes.","verse":"Ye make clean the outside of the cup and of the platter, but within are full of extortion and excess,","reference":"Matthew 23:25","refs":[{"printed":"Matthew 23:25","osis":["Matt.23.25"]}],"footnote":null},{"question":"Is it more than civility and good nature?","answer":"Yes.","verse":"For he who had this yet lacked one thing,","reference":"Mark 10:21","refs":[{"printed":"Mark 10:21","osis":["Mark.10.21"]}],"footnote":null},{"question":"Is it more than conviction?","answer":"Yes.","verse":"For Ahab humbled himself,","reference":"1 Kings 21:29","refs":[{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]}],"footnote":null},{"question":"Is it more than an outward profession?","answer":"Yes.","verse":"For some have the form of godliness who deny the power,","reference":"2 Timothy 3:5","refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]}],"footnote":null}],[{"question":"Does sanctification imply an universal change?","answer":"Yes.","verse":"Old things are past away, and all things are become new,","reference":"2 Corinthians 5:17","refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"footnote":null},{"question":"Doth it extend to the inward man?","answer":"Yes.","verse":"We are renewed in the spirit of our mind,","reference":"Ephesians 4:23","refs":[{"printed":"Ephesians 4:23","osis":["Eph.4.23"]}],"footnote":null},{"question":"Is the understanding enlightened?","answer":"Yes.","verse":"Ye were darkness, but now are ye light,","reference":"Ephesians 5:8","refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"footnote":null},{"question":"And the will subdued?","answer":"Yes.","verse":"Thy people shall be willing in the day of thy power,","reference":"Exodus 3","refs":[{"printed":"Exodus 3","osis":["Exod.3"]}],"footnote":null},{"question":"And the affections spiritualized?","answer":"Yes.","verse":"They are set on things above,","reference":"Colossians 3:2","refs":[{"printed":"Colossians 3:2","osis":["Col.3.2"]}],"footnote":null},{"question":"Doth it also extend to the outward man?","answer":"Yes.","verse":"Having our bodies washed with pure water,","reference":"Hebrews 10:22","refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"footnote":null}],[{"question":"Is the saint renewed after the image of God?","answer":"Yes.","verse":"Put on the new man, which is renewed after the image of him that created him,","reference":"Colossians 3:10","refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"footnote":null},{"question":"And after the pattern of Christ?","answer":"Yes.","verse":"My little children of whom I travail in birth till Christ be formed in you,","reference":"Galatians 4:19","refs":[{"printed":"Galatians 4:19","osis":["Gal.4.19"]}],"footnote":null},{"question":"Doth he live in the exercise of every grace?","answer":"Yes.","verse":"The life that I live in the flesh I live by the faith of the Son of God,","reference":"Galatians 2:20","refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"footnote":null},{"question":"And would he be found in the practice of every duty?","answer":"Yes.","verse":"Fervent in spirit, serving the Lord,","reference":"Romans 12:11","refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"footnote":null}],[{"question":"Is sin mortified in those that are sanctified?","answer":"Yes.","verse":"They that are Christ’s have crucified the flesh,","reference":"Galatians 5:24","refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"footnote":null},{"question":"Is this a difficult work?","answer":"Yes.","verse":"We read of resisting unto blood striving against sin,","reference":"Hebrews 12:4","refs":[{"printed":"Hebrews 12:4","osis":["Heb.12.4"]}],"footnote":null},{"question":"But is it a needful work?","answer":"Yes.","verse":"If thy hand or thy foot offend thee, cut it off, for it is better for thee to enter into life halt or maimed, than to be cast into everlasting fire,","reference":"Matthew 18:8","refs":[{"printed":"Matthew 18:8","osis":["Matt.18.8"]}],"footnote":null},{"question":"And can it only be performed under a divine influence?","answer":"Yes.","verse":"If ye through the spirit do mortify the deeds of the body, ye shall live,","reference":"Romans 8:13","refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"footnote":null}],[{"question":"Do those that are dead unto sin live unto righteousness?","answer":"Yes.","verse":"Being dead to sin we live unto righteousness,","reference":"1 Peter 2:24","refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"footnote":null},{"question":"Is the work of sanctification imperfect in the present life?","answer":"Yes.","verse":"Not as though I had already attained,","reference":"Philippians 3:13","refs":[{"printed":"Philippians 3:13","osis":["Phil.3.13"]}],"footnote":null},{"question":"But is it progressive?","answer":"Yes.","verse":"The path of the just is like a shining light, shining more and more,","reference":"Proverbs 4:18","refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"footnote":null},{"question":"And will it be complete above?","answer":"Yes.","verse":"When that which is perfect is come, then that which is in part shall be done away,","reference":"1 Corinthians 13:10","refs":[{"printed":"1 Corinthians 13:10","osis":["1Cor.13.10"]}],"footnote":null}]]},{"question":39,"paragraphs":[[{"question":"Hath a full assurance of God’s love been attained by Christians in the present life?","answer":"Yes.","verse":"We have known and believed the love which God hath to us,","reference":"1 John 4:16","refs":[{"printed":"1 John 4:16","osis":["1John.4.16"]}],"footnote":null},{"question":"Is this assurance built upon the testimony of the Spirit?","answer":"Yes.","verse":"The Spirit itself beareth witness with our spirits that we are the children of God,","reference":"Romans 8:16","refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"footnote":null},{"question":"And upon the testimony of conscience?","answer":"Yes.","verse":"Our rejoicing is this, the testimony of our conscience,","reference":"2 Corinthians 1:12","refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"footnote":null},{"question":"And upon the concurrent testimony of the word?","answer":"Yes.","verse":"That we through patience and comfort of the scripture might have hope,","reference":"Romans 15:4","refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"footnote":null},{"question":"Do all the saints attain to this assurance?","answer":"No.","verse":"There are some who walk trembling after the Lord,","reference":"Hosea 11:10","refs":[{"printed":"Hosea 11:10","osis":["Hos.11.10"]}],"footnote":null},{"question":"And may those that have attained to it, lose it?","answer":"Yes.","verse":"By thy favour thou hast made my mountain to stand strong, thou hidest thy face, and I was troubled,","reference":"Psalm 30:7","refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"footnote":null}],[{"question":"Should those that want assurance wait for it?","answer":"Yes.","verse":"I will wait upon the Lord that hideth his face,","reference":"Isaiah 8:17","refs":[{"printed":"Isaiah 8:17","osis":["Isa.8.17"]}],"footnote":null},{"question":"And hope for it?","answer":"Yes.","verse":"Hope thou in God, for I shall yet praise him,","reference":"Psalm 42:11","refs":[{"printed":"Psalm 42:11","osis":["Ps.42.11"]}],"footnote":null},{"question":"And labour for it?","answer":"Yes.","verse":"Show the same diligence unto the full assurance of hope unto the end,","reference":"Hebrews 6:11","refs":[{"printed":"Hebrews 6:11","osis":["Heb.6.11"]}],"footnote":null},{"question":"And should those who have it be thankful for it?","answer":"Yes.","verse":"I will joy in the God of my salvation,","reference":"Habakkuk 3:18","refs":[{"printed":"Habakkuk 3:18","osis":["Hab.3.18"]}],"footnote":null},{"question":"And improve it?","answer":"Yes.","verse":"Thy loving kindness is before mine eyes, and I have walked in the truth,","reference":"Psalm 26:3","refs":[{"printed":"Psalm 26:3","osis":["Ps.26.3"]}],"footnote":null}],[{"question":"Is peace of conscience the privilege of the saints?","answer":"Yes.","verse":"My peace I give unto you,","reference":"John 14:27","refs":[{"printed":"John 14:27","osis":["John.14.27"]}],"footnote":null},{"question":"And of none but the saints?","answer":"No.","verse":"For there is no peace, saith my God, to the wicked,","reference":"Isaiah 57:21","refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"footnote":null},{"question":"Doth this peace follow upon our justification?","answer":"Yes.","verse":"Son, be of good cheer, thy sins be forgiven thee,","reference":"Matthew 9:2","refs":[{"printed":"Matthew 9:2","osis":["Matt.9.2"]}],"footnote":null},{"question":"Is it the fruit of our sanctification?","answer":"Yes.","verse":"“Tis peace in believing,","reference":"Romans 15:13","refs":[{"printed":"Romans 15:13","osis":["Rom.15.13"]}],"footnote":null},{"question":"And is it the usual concomitant of a regular course of obedience?","answer":"Yes.","verse":"Great peace have they that love thy law, and nothing shall offend them,","reference":"Psalm 119:165","refs":[{"printed":"Psalm 119:165","osis":["Ps.119.165"]}],"footnote":null},{"question":"Is this a great privilege to those who possess it?","answer":"Yes.","verse":"For if our hearts condemn us not, then have we confidence towards God,","reference":"1 John 3:21","refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"footnote":null},{"question":"Doth it preserve them in life?","answer":"Yes.","verse":"The peace of God shall keep your hearts and minds,","reference":"Philippians 4:7","refs":[{"printed":"Philippians 4:7","osis":["Phil.4.7"]}],"footnote":null},{"question":"And support them in death?","answer":"Yes.","verse":"The end of that man is peace,","reference":"Psalm 37:37","refs":[{"printed":"Psalm 37:37","osis":["Ps.37.37"]}],"footnote":null},{"question":"And follow them into the other world?","answer":"Yes.","verse":"They shall enter into peace,","reference":"Isaiah 57:2","refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"footnote":null}],[{"question":"Have the saints joy in the Holy Ghost?","answer":"Yes.","verse":"For believing we rejoice with joy unspeakable and full of glory,","reference":"1 Peter 1:8","refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"footnote":null},{"question":"Are precious promises given that they might rejoice?","answer":"Yes.","verse":"These things I speak that they might have my joy fulfilled in themselves,","reference":"John 17:13","refs":[{"printed":"John 17:13","osis":["John.17.13"]}],"footnote":null},{"question":"And a gospel ministry settled?","answer":"Yes.","verse":"Not that we have dominion over your faith, but are helpers of your joy,","reference":"2 Corinthians 1:24","refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"footnote":null},{"question":"And comfortable prospects afforded?","answer":"Yes.","verse":"We rejoice in hope of the glory of God,","reference":"Romans 5:2","refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"footnote":null},{"question":"Is it therefore the duty of such to rejoice?","answer":"Yes.","verse":"Rejoice evermore,","reference":"1 Thessalonians 5:16","refs":[{"printed":"1 Thessalonians 5:16","osis":["1Thess.5.16"]}],"footnote":null},{"question":"And of none but such?","answer":"No.","verse":"Rejoice not, O Israel, for joy, as other people, for thou hast gone a whoring from thy God,","reference":"Hosea 9:1","refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"footnote":null}],[{"question":"Is it the saints’ duty to grow in grace?","answer":"Yes.","verse":"Grow in grace,","reference":"2 Peter 3:18","refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]}],"footnote":null},{"question":"Is it their desire thus to grow?","answer":"Yes.","verse":"Lord, increase our faith,","reference":"Luke 17:5","refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]}],"footnote":null},{"question":"And is it certain that they shall grow?","answer":"Yes.","verse":"They shall grow as the vine,","reference":"Hosea 14:7","refs":[{"printed":"Hosea 14:7","osis":["Hos.14.7"]}],"footnote":null},{"question":"Do the saints grow in all grace?","answer":"Yes.","verse":"For they grow up unto him in all things, which is the head, even Christ,","reference":"Ephesians 4:15","refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]}],"footnote":null},{"question":"But does this growth more visibly appear in some graces than in others?","answer":"Yes.","verse":"Thus the apostle tells the Thessalonians, that their faith grew exceedingly, and their charity towards each other abounded,","reference":"2 Thessalonians 1:3","refs":[{"printed":"2 Thessalonians 1:3","osis":["2Thess.1.3"]}],"footnote":null}],[{"question":"Shall true believers persevere unto the end?","answer":"Yes.","verse":"They shall be holden up, for God is able to make them to stand,","reference":"Romans 14:4","refs":[{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"footnote":null},{"question":"Shall they be kept from fundamental errors?","answer":"Yes.","verse":"For they are established in the truth,","reference":"2 Peter 1:12","refs":[{"printed":"2 Peter 1:12","osis":["2Pet.1.12"]}],"footnote":null},{"question":"And retain the vital principle of grace implanted in their souls?","answer":"Yes.","verse":"For it is that good part that shall not be taken away,","reference":"Luke 10:42","refs":[{"printed":"Luke 10:42","osis":["Luke.10.42"]}],"footnote":null},{"question":"And never relapse into a settled course of wickedness?","answer":"No.","verse":"For we are not of them that draw back unto perdition,","reference":"Hebrews 10:39","refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"footnote":null}],[{"question":"May a profession of religion be renounced?","answer":"Yes.","verse":"Demas hath forsaken me,","reference":"2 Timothy 4:10","refs":[{"printed":"2 Timothy 4:10","osis":["2Tim.4.10"]}],"footnote":null},{"question":"May great gifts be lost?","answer":"Yes.","verse":"His arm shall be clean dried up, and his right eye be utterly darkened,","reference":"Zechariah 11:17","refs":[{"printed":"Zechariah 11:17","osis":["Zech.11.17"]}],"footnote":null},{"question":"May appearances of grace vanish?","answer":"Yes.","verse":"From him that hath not shall be taken away, even that which he seemeth to have,","reference":"Luke 8:18","refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"footnote":null},{"question":"And may real grace decline?","answer":"Yes.","verse":"Thou hast left thy first love,","reference":"Revelation 2:4","refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"footnote":null},{"question":"But may it be totally lost?","answer":"No.","verse":"His seed remaineth in him,","reference":"1 John 3:9","refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"footnote":null}]]},{"question":40,"paragraphs":[[{"question":"Do believers die as well as others?","answer":"Yes.","verse":"Your fathers where are they, and the prophets do they live for ever?","reference":"Zechariah 1:5","refs":[{"printed":"Zechariah 1:5","osis":["Zech.1.5"]}],"footnote":null},{"question":"Must they die as well as others?","answer":"Yes.","verse":"Knowing that shortly I must put off this tabernacle,","reference":"2 Peter 1:14","refs":[{"printed":"2 Peter 1:14","osis":["2Pet.1.14"]}],"footnote":null},{"question":"Would they not live if they could?","answer":"No.","verse":"I would not live always,","reference":"Job 7:16","refs":[{"printed":"Job 7:16","osis":["Job.7.16"]}],"footnote":null},{"question":"But is there a manifest difference between their death and that of others?","answer":"Yes.","verse":"For precious in the sight of the Lord is the death of his saints,","reference":"Psalm 116:15","refs":[{"printed":"Psalm 116:15","osis":["Ps.116.15"]}],"footnote":null}],[{"question":"Is death an advantage to the saints?","answer":"Yes.","verse":"To die is gain,","reference":"Philippians 1:21","refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"footnote":null},{"question":"Doth the soul die with the body?","answer":"No.","verse":"For men may kill the body, but they are not able to kill the soul,","reference":"Matthew 10:28","refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"footnote":null},{"question":"Doth it sleep with the body?","answer":"No.","verse":"For it returns to God who gave it,","reference":"Ecclesiastes 12:7","refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"footnote":null},{"question":"Does it immediately enter upon a separate state?","answer":"Yes.","verse":"For when we are absent from the body, we are present with the Lord,","reference":"2 Corinthians 5:8","refs":[{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]}],"footnote":null}],[{"question":"Doth death release the saints from all their sorrows?","answer":"Yes.","verse":"They shall no more say, I am sick,","reference":"Isaiah 33:24","refs":[{"printed":"Isaiah 33:24","osis":["Isa.33.24"]}],"footnote":null},{"question":"And free them from all their remaining corruptions?","answer":"Yes.","verse":"For they are without fault before the throne of God,","reference":"Revelation 14:5","refs":[{"printed":"Revelation 14:5","osis":["Rev.14.5"]}],"footnote":null},{"question":"And set them at an eternal distance from all their spiritual enemies?","answer":"Yes.","verse":"For the accuser of the brethren is cast down,","reference":"Revelation 12:10","refs":[{"printed":"Revelation 12:10","osis":["Rev.12.10"]}],"footnote":null},{"question":"And put an end to all their trials and labours?","answer":"Yes.","verse":"They rest from their labours,","reference":"Revelation 14:13","refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"footnote":null},{"question":"And introduce them into a state of absolute perfection?","answer":"Yes.","verse":"For the spirits of just men are made perfect,","reference":"Hebrews 12:23","refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"footnote":null}],[{"question":"Do believers at death enter upon a state of perfect knowledge?","answer":"Yes.","verse":"For here we see through a glass darkly, but then face to face,","reference":"1 Corinthians 13:12","refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"footnote":null},{"question":"And of perfect holiness?","answer":"Yes.","verse":"For they have washed their robes, and made them white in the blood of the Lamb,","reference":"Revelation 7:14","refs":[{"printed":"Revelation 7:14","osis":["Rev.7.14"]}],"footnote":null},{"question":"And of complete glory?","answer":"Yes.","verse":"Thou shalt guide me by thy counsel and afterward receive me to glory,","reference":"Psalm 73:24","refs":[{"printed":"Psalm 73:24","osis":["Ps.73.24"]}],"footnote":null},{"question":"Are they received into a glorious place?","answer":"Yes.","verse":"For it is enlightened with the glory of God, and the Lamb is the light thereof,","reference":"Revelation 21:23","refs":[{"printed":"Revelation 21:23","osis":["Rev.21.23"]}],"footnote":null},{"question":"Are they joined with glorious company?","answer":"Yes.","verse":"They are come to an innumerable company of angels, to God the Judge of all, and to Jesus the Mediator of the new covenant,","reference":"Hebrews 12:22–23","refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"footnote":null},{"question":"Do they wear a glorious image?","answer":"Yes.","verse":"I shall be satisfied when I awake in thy likeness,","reference":"Psalm 17:15","refs":[{"printed":"Psalm 17:15","osis":["Ps.17.15"]}],"footnote":null},{"question":"Are they employed in glorious works?","answer":"Yes.","verse":"They serve God day and night, in his temple,","reference":"Revelation 7:15","refs":[{"printed":"Revelation 7:15","osis":["Rev.7.15"]}],"footnote":null},{"question":"And do they receive a glorious reward?","answer":"Yes.","verse":"Ye shall receive a crown of glory, that fadeth not away,","reference":"1 Peter 5:4","refs":[{"printed":"1 Peter 5:4","osis":["1Pet.5.4"]}],"footnote":null}],[{"question":"Are the bodies of believers committed to the grave?","answer":"Yes.","verse":"Then shall the dust return to the earth as it was,","reference":"Ecclesiastes 12:7","refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"footnote":null},{"question":"Is the grave the common receptacle of mankind?","answer":"Yes.","verse":"Then shall the dust return to the earth as it was,","reference":"Ecclesiastes 12:7","refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"footnote":null},{"question":"Hath a decent interment been sometimes denied to wicked men?","answer":"Yes.","verse":"He shall be buried with the burial of an ass,","reference":"Jeremiah 22:10","refs":[{"printed":"Jeremiah 22:10","osis":["Jer.22.10"]}],"footnote":null},{"question":"But is it promised to the saint?","answer":"Yes.","verse":"Thou shalt go to thy Father in peace, thou shalt be buried in a good old age,","reference":"Genesis 15:15","refs":[{"printed":"Genesis 15:15","osis":["Gen.15.15"]}],"footnote":null},{"question":"Is the grave a resting place to such?","answer":"Yes.","verse":"They shall rest in their beds,","reference":"Isaiah 57:2","refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"footnote":null},{"question":"And do they sometimes long for that resting place?","answer":"Yes.","verse":"O that thou wouldst hide me in the grave,","reference":"Job 14:13","refs":[{"printed":"Job 14:13","osis":["Job.14.13"]}],"footnote":null},{"question":"And provide for it?","answer":"Yes.","verse":"Give me a possession of a burying place,","reference":"Genesis 23:4","refs":[{"printed":"Genesis 23:4","osis":["Gen.23.4"]}],"footnote":null}],[{"question":"Doth death separate the saints from the love of God?","answer":"No.","verse":"Neither death nor life can separate us from the love of God,","reference":"Romans 8:38","refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"footnote":null},{"question":"Or dissolve their union with Christ?","answer":"No.","verse":"For they sleep in Jesus,","reference":"1 Thessalonians 4:14","refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"footnote":null},{"question":"May they therefore meet it without fear?","answer":"Yes.","verse":"O death, where is thy sting, 0 grave where is thy victory,","reference":"1 Corinthians 15:55","refs":[{"printed":"1 Corinthians 15:55","osis":["1Cor.15.55"]}],"footnote":null}]]},{"question":41,"paragraphs":[[{"question":"Is it possible that there should be a resurrection?","answer":"Yes.","verse":"Why should it be thought a thing incredible to you, that God should raise the dead,","reference":"Acts 26:8","refs":[{"printed":"Acts 26:8","osis":["Acts.26.8"]}],"footnote":null},{"question":"Is it certain that there shall be a resurrection?","answer":"Yes.","verse":"For many of them (i.e. the multitude of them) that sleep in the dust shall awake,","reference":"Daniel 12:2","refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"footnote":null},{"question":"Has there already been a resurrection?","answer":"Yes.","verse":"For the graves were opened and many bodies of the saints which slept arose,","reference":"Matthew 27:52","refs":[{"printed":"Matthew 27:52","osis":["Matt.27.52"]}],"footnote":null},{"question":"Is this work ascribed to the Father?","answer":"Yes.","verse":"For he which raised up the Lord Jesus shall raise up us also,","reference":"2 Corinthians 4:14","refs":[{"printed":"2 Corinthians 4:14","osis":["2Cor.4.14"]}],"footnote":null},{"question":"And to the Son?","answer":"Yes.","verse":"As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will,","reference":"John 5:22","refs":[{"printed":"John 5:22","osis":["John.5.22"]}],"footnote":null},{"question":"And to the Spirit?","answer":"Yes.","verse":"He will quicken your mortal bodies by his Spirit,","reference":"Romans 8:11","refs":[{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"footnote":null},{"question":"And shall the saints rise first?","answer":"Yes.","verse":"The dead in Christ shall rise first,","reference":"1 Thessalonians 4:16","refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"footnote":null}],[{"question":"Will the same bodies be raised again?","answer":"Yes.","verse":"In my flesh I shall see God,","reference":"Job 19:26","refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"footnote":null},{"question":"But will they be very different from what they are now?","answer":"Yes.","verse":"That which thou sowest is not that body which shall be,","reference":"1 Corinthians 15:37–38, 42","refs":[{"printed":"1 Corinthians 15:37–38, 42","osis":["1Cor.15.37-1Cor.15.38","1Cor.15.42"]}],"footnote":null},{"question":"Will they be free from all natural weaknesses?","answer":"Yes.","verse":"For they are sown in weakness but they are raised in power,","reference":"1 Corinthians 15:43","refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"footnote":null},{"question":"Will they be free from all mortal defilement?","answer":"Yes.","verse":"For blessed and holy is he, that hath part in the first resurrection,","reference":"Revelation 20:6","refs":[{"printed":"Revelation 20:6","osis":["Rev.20.6"]}],"footnote":null},{"question":"Will they be endowed with activity and vigour?","answer":"Yes.","verse":"It is sown a natural body, it is raised a spiritual body,","reference":"1 Corinthians 15:44","refs":[{"printed":"1 Corinthians 15:44","osis":["1Cor.15.44"]}],"footnote":null},{"question":"Will they be rendered incorruptible and immortal?","answer":"Yes.","verse":"For this corruptible shall put on incorruption, and this mortal put on immortality,","reference":"1 Corinthians 15:53","refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]}],"footnote":null},{"question":"Will they in all these respects resemble the glorious body of Christ?","answer":"Yes.","verse":"He will change our vile body, and fashion it like unto his glorious body,","reference":"Philippians 3:21","refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"footnote":null},{"question":"And all those who are found alive at Christ’s second coming undergo a change equivalent to the resurrection?","answer":"Yes.","verse":"We shall not all sleep, but we shall all be changed,","reference":"1 Corinthians 15:51","refs":[{"printed":"1 Corinthians 15:51","osis":["1Cor.15.51"]}],"footnote":null}],[{"question":"Will the saints be gathered together at the day of judgment?","answer":"Yes.","verse":"Gather together my saints to me,","reference":"Psalm 50:5","refs":[{"printed":"Psalm 50:5","osis":["Ps.50.5"]}],"footnote":null},{"question":"And will this be the work of angels?","answer":"Yes.","verse":"He shall send his angels and they shall gather together his elect from the four winds,","reference":"Matthew 24:31","refs":[{"printed":"Matthew 24:31","osis":["Matt.24.31"]}],"footnote":null},{"question":"Will they be separated from the wicked?","answer":"Yes.","verse":"As the shepherd divideth the sheep from the goats,","reference":"Matthew 25:32","refs":[{"printed":"Matthew 25:32","osis":["Matt.25.32"]}],"footnote":null},{"question":"And will this be a final separation?","answer":"Yes.","verse":"Between us and you there is a great gulf fixed.","reference":"Luke 16:26","refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]}],"footnote":null},{"question":"Will they accompany Christ to judgment?","answer":"Yes.","verse":"Behold he cometh with ten thousand of his saints,","reference":"Jude 14","refs":[{"printed":"Jude 14","osis":["Jude.1.14"]}],"footnote":null},{"question":"And be assessors with him in it?","answer":"Yes.","verse":"Ye shall sit upon twelve thrones, judging the twelve tribes of Israel,","reference":"Matthew 19:28","refs":[{"printed":"Matthew 19:28","osis":["Matt.19.28"]}],"footnote":null},{"question":"And testify their approbation of all his proceedings?","answer":"Yes.","verse":"They will say hallelujah, Salvation and glory, unto the Lord our God, for true and righteous are his judgments,","reference":"Revelation 19:1–2","refs":[{"printed":"Revelation 19:1–2","osis":["Rev.19.1-Rev.19.2"]}],"footnote":null}],[{"question":"Will the saints be openly acknowledged at the day of judgment?","answer":"Yes.","verse":"Him will I confess before my Father which is in heaven,","reference":"Matthew 10:32","refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"footnote":null},{"question":"And openly acquitted?","answer":"Yes.","verse":"Well done good and faithful servant,","reference":"Matthew 25:23","refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]}],"footnote":null},{"question":"And openly rewarded?","answer":"Yes.","verse":"Enter thou into the joy of thy Lord. Ibid. Will their good works be then remembered? Yes. I was an hungered and ye gave me meat,","reference":"Matthew 25:35","refs":[{"printed":"Matthew 25:35","osis":["Matt.25.35"]}],"footnote":null},{"question":"And their evil ones forgotten?","answer":"Yes.","verse":"The iniquity of Israel shall then be sought for, and there shall be none,","reference":"Jeremiah 50:20","refs":[{"printed":"Jeremiah 50:20","osis":["Jer.50.20"]}],"footnote":null}],[{"question":"Will heaven be the place of the saints’ residence?","answer":"Yes.","verse":"Elijah went up by a whirlwind into heaven,","reference":"2 Kings 2:11","refs":[{"printed":"2 Kings 2:11","osis":["2Kgs.2.11"]}],"footnote":null},{"question":"Is it prepared for them?","answer":"Yes.","verse":"I go to prepare a place for you,","reference":"John 14:2","refs":[{"printed":"John 14:2","osis":["John.14.2"]}],"footnote":null},{"question":"And promised to them?","answer":"Yes.","verse":"It is eternal life which God that cannot lie hath promised,","reference":"Titus 1:2","refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"footnote":null},{"question":"Will they in heaven see God?","answer":"Yes.","verse":"Blessed are the pure in heart, for they shall see God,","reference":"Matthew 5:8","refs":[{"printed":"Matthew 5:8","osis":["Matt.5.8"]}],"footnote":null},{"question":"Will this be a transforming vision?","answer":"Yes.","verse":"They shall be like him, for they shall see him as he","reference":"1 John 3:2","refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"footnote":null},{"question":"And an abiding one?","answer":"Yes.","verse":"So shall we be for ever with the Lord,","reference":"1 Thessalonians 4:17","refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"footnote":null},{"question":"Is this enough to comfort them under all the sorrows and afflictions of life?","answer":"Yes.","verse":"Wherefore comfort one another with these words,","reference":"1 Thessalonians 4:18","refs":[{"printed":"1 Thessalonians 4:18","osis":["1Thess.4.18"]}],"footnote":null}]]},{"question":42,"paragraphs":[[{"question":"Must the wicked die as well as the righteous?","answer":"Yes.","verse":"For it is appointed unto all men once to die,","reference":"Hebrews 9:27","refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"footnote":null},{"question":"Must they die though they would not?","answer":"Yes.","verse":"For the wicked is driven away in his wickedness,","reference":"Proverbs 14:32","refs":[{"printed":"Proverbs 14:32","osis":["Prov.14.32"]}],"footnote":null},{"question":"Doth death often come upon them unexpected?","answer":"Yes.","verse":"When they cry peace and safety, then sudden destruction cometh upon them,","reference":"1 Thessalonians 5:3","refs":[{"printed":"1 Thessalonians 5:3","osis":["1Thess.5.3"]}],"footnote":null},{"question":"And does it find them unprepared?","answer":"Yes.","verse":"While they went to buy, the bridegroom came,","reference":"Matthew 25:10","refs":[{"printed":"Matthew 25:10","osis":["Matt.25.10"]}],"footnote":null}],[{"question":"Do the souls of the wicked at death go into a place of torments?","answer":"Yes.","verse":"In hell he lifted up his eyes being in torment,","reference":"Luke 16:23","refs":[{"printed":"Luke 16:23","osis":["Luke.16.23"]}],"footnote":null},{"question":"And lie under the wrath of God?","answer":"Yes.","verse":"For the Lord shall swallow them up in his wrath,","reference":"Psalm 21:9","refs":[{"printed":"Psalm 21:9","osis":["Ps.21.9"]}],"footnote":null},{"question":"And under the agonies of an accusing conscience?","answer":"Yes.","verse":"There the worm dieth not,","reference":"Mark 9:46","refs":[{"printed":"Mark 9:46","osis":["Mark.9.46"]}],"footnote":null},{"question":"Have they some presages of this beforehand?","answer":"Yes.","verse":"They have a fearful looking for of judgment and fiery indignation,","reference":"Hebrews 10:27","refs":[{"printed":"Hebrews 10:27","osis":["Heb.10.27"]}],"footnote":null},{"question":"And will their misery be equal to their fears?","answer":"Yes.","verse":"For according to thy fear,","reference":"Psalm 90:11","refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"footnote":null}],[{"question":"Will all things round about them conspire to make them miserable?","answer":"Yes.","verse":"For terrors shall make them afraid on every side,","reference":"Job 18:11","refs":[{"printed":"Job 18:11","osis":["Job.18.11"]}],"footnote":null},{"question":"Will the saints pity them?","answer":"No.","verse":"For the righteous shall see and laugh at them,","reference":"Psalm 52:6","refs":[{"printed":"Psalm 52:6","osis":["Ps.52.6"]}],"footnote":null},{"question":"Will partnership in misery alleviate their pains?","answer":"No.","verse":"For they shall be amazed one at another, their faces shall be as flames,","reference":"Isaiah 13:8","refs":[{"printed":"Isaiah 13:8","osis":["Isa.13.8"]}],"footnote":null},{"question":"Shall they have a sad remembrance of their former abundance?","answer":"Yes.","verse":"Son, remember that thou in thy lifetime receivedst thy good things,","reference":"Luke 16:25","refs":[{"printed":"Luke 16:25","osis":["Luke.16.25"]}],"footnote":null},{"question":"And a distant prospect of the heavenly happiness?","answer":"Yes.","verse":"They shall see Abraham, Isaac and Jacob in the kingdom of heaven and themselves thrust out,","reference":"Luke 13:28","refs":[{"printed":"Luke 13:28","osis":["Luke.13.28"]}],"footnote":null},{"question":"And will all this tend to fill them with inexpressible anguish, and horror, fury, and despair?","answer":"Yes.","verse":"There shall be weeping and gnashing of teeth,","reference":"Matthew 13:42","refs":[{"printed":"Matthew 13:42","osis":["Matt.13.42"]}],"footnote":null}],[{"question":"Is there no possibility for the wicked to escape?","answer":"No.","verse":"How can ye escape the damnation of hell,","reference":"Matthew 23:33","refs":[{"printed":"Matthew 23:33","osis":["Matt.23.33"]}],"footnote":null},{"question":"Cannot they escape by cunning?","answer":"No.","verse":"God taketh the wise in their own craftiness,","reference":"Job 5:13","refs":[{"printed":"Job 5:13","osis":["Job.5.13"]}],"footnote":null},{"question":"Nor by power?","answer":"No.","verse":"For by strength shall no man prevail,","reference":"1 Samuel 2:9","refs":[{"printed":"1 Samuel 2:9","osis":["1Sam.2.9"]}],"footnote":null},{"question":"Nor by flight?","answer":"No.","verse":"Can any hide himself in secret places, that I shall not see him?","reference":"Jeremiah 23:24","refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"footnote":null},{"question":"Nor by numbers?","answer":"No.","verse":"For though hand join in hand, yet the wicked shall not be unpunished,","reference":"Proverbs 11:21","refs":[{"printed":"Proverbs 11:21","osis":["Prov.11.21"]}],"footnote":null},{"question":"Will hell then be large enough to hold the whole number of the ungodly?","answer":"Yes.","verse":"For God hath made it deep and large,","reference":"Isaiah 30:33","refs":[{"printed":"Isaiah 30:33","osis":["Isa.30.33"]}],"footnote":null}],[{"question":"Are the bodies of the wicked lodged in the grave?","answer":"Yes.","verse":"Like sheep they are laid in the grave,","reference":"Psalm 49:14","refs":[{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"footnote":null},{"question":"Doth the grave consume them?","answer":"Yes.","verse":"So shall the grave consume those that have sinned,","reference":"Job 24:19","refs":[{"printed":"Job 24:19","osis":["Job.24.19"]}],"footnote":null},{"question":"Does it mar their beauty?","answer":"Yes.","verse":"Death shall feed on them,","reference":"Psalm 49:14","refs":[{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"footnote":null},{"question":"And rob them of their glory?","answer":"Yes.","verse":"His glory shall not descend after him,","reference":"Psalm 49:17","refs":[{"printed":"Psalm 49:17","osis":["Ps.49.17"]}],"footnote":null},{"question":"And blot out their memory?","answer":"Yes.","verse":"He shall be no more remembered,","reference":"Job 24:20","refs":[{"printed":"Job 24:20","osis":["Job.24.20"]}],"footnote":null},{"question":"Are they reserved there to the day of judgment?","answer":"Yes.","verse":"God reserveth the unjust unto the day of judgment to be punished,","reference":"2 Peter 2:9","refs":[{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"footnote":null},{"question":"And shall they then be brought forth?","answer":"Yes.","verse":"They shall be brought forth in the day of wrath,","reference":"Job 21:30","refs":[{"printed":"Job 21:30","osis":["Job.21.30"]}],"footnote":null}]]},{"question":43,"paragraphs":[[{"question":"Will the wicked rise again?","answer":"Yes.","verse":"There shall be a resurrection both of the just and of the unjust,","reference":"Acts 24:15","refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"footnote":null},{"question":"Will they rise at Christ’s call?","answer":"Yes.","verse":"They shall hear his voice and come forth,","reference":"John 5:28","refs":[{"printed":"John 5:28","osis":["John.5.28"]}],"footnote":null},{"question":"Will it be a shameful resurrection to such?","answer":"Yes.","verse":"They shall awake to everlasting shame and contempt,","reference":"Daniel 12:2","refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"footnote":null},{"question":"And a dreadful one?","answer":"Yes.","verse":"They shall come forth to the resurrection of damnation,","reference":"John 5:29","refs":[{"printed":"John 5:29","osis":["John.5.29"]}],"footnote":null},{"question":"And will the judgment follow?","answer":"Yes.","verse":"The Lord cometh to execute judgment,","reference":"Jude 15","refs":[{"printed":"Jude 15","osis":["Jude.1.15"]}],"footnote":null}],[{"question":"Is the day of judgment called a great day?","answer":"Yes.","verse":"It is that great day of God Almighty,","reference":"Revelation 16:14","refs":[{"printed":"Revelation 16:14","osis":["Rev.16.14"]}],"footnote":null},{"question":"Will it be a day of discovery?","answer":"Yes.","verse":"The Lord will bring to light the hidden things of darkness,","reference":"1 Corinthians 4:5","refs":[{"printed":"1 Corinthians 4:5","osis":["1Cor.4.5"]}],"footnote":null},{"question":"And of conviction?","answer":"Yes.","verse":"To convince all that are ungodly,","reference":"Jude 15","refs":[{"printed":"Jude 15","osis":["Jude.1.15"]}],"footnote":null},{"question":"And of recompence?","answer":"Yes.","verse":"He shall recompence tribulation to them that trouble you,","reference":"2 Thessalonians 1:6","refs":[{"printed":"2 Thessalonians 1:6","osis":["2Thess.1.6"]}],"footnote":null},{"question":"And of wrath?","answer":"Yes.","verse":"The great day of his wrath is come,","reference":"Revelation 6:17","refs":[{"printed":"Revelation 6:17","osis":["Rev.6.17"]}],"footnote":null},{"question":"Would sinners be glad not to appear on that day?","answer":"Yes.","verse":"They will say to the mountains and rocks fall on us, and hide us from the face of him that sitteth upon the throne,","reference":"Revelation 6:16","refs":[{"printed":"Revelation 6:16","osis":["Rev.6.16"]}],"footnote":null},{"question":"But must they appear?","answer":"Yes.","verse":"I saw the dead both small and great standing before God,","reference":"Revelation 20:12","refs":[{"printed":"Revelation 20:12","osis":["Rev.20.12"]}],"footnote":null}],[{"question":"Will the judgment be public?","answer":"Yes.","verse":"He shall call to the heavens from above, and to the earth,","reference":"Psalm 50:4","refs":[{"printed":"Psalm 50:4","osis":["Ps.50.4"]}],"footnote":null},{"question":"And impartial?","answer":"Yes.","verse":"For there is no respect of persons with God,","reference":"Romans 2:11","refs":[{"printed":"Romans 2:11","osis":["Rom.2.11"]}],"footnote":null},{"question":"And very strict?","answer":"Yes.","verse":"For God will bring work into judgment,","reference":"Ecclesiastes 12:14","refs":[{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]}],"footnote":null},{"question":"Will it extend to the thoughts?","answer":"Yes.","verse":"For God will judge the secrets of men by Jesus Christ,","reference":"Romans 2:16","refs":[{"printed":"Romans 2:16","osis":["Rom.2.16"]}],"footnote":null},{"question":"And to the words?","answer":"Yes.","verse":"By thy words thou shalt be justified, and by thy words, condemned,","reference":"Matthew 12:37","refs":[{"printed":"Matthew 12:37","osis":["Matt.12.37"]}],"footnote":null},{"question":"And to sins of omission?","answer":"Yes.","verse":"I was hungry and you gave me no meat,","reference":"Matthew 25:42","refs":[{"printed":"Matthew 25:42","osis":["Matt.25.42"]}],"footnote":null},{"question":"And to sins of commission?","answer":"Yes.","verse":"For he that doth wrong shall receive for the wrong that he hath done,","reference":"Colossians 3:25","refs":[{"printed":"Colossians 3:25","osis":["Col.3.25"]}],"footnote":null},{"question":"Will sentence be immediately passed?","answer":"Yes.","verse":"Then shall he say to those on his left hand, Depart from me, ye cursed,","reference":"Matthew 25:41","refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"footnote":null},{"question":"And as speedily executed?","answer":"Yes.","verse":"These shall go away into everlasting punishment,","reference":"Matthew 25:46","refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"footnote":null}],[{"question":"Will hell be the place of the sinner’s torment?","answer":"Yes.","verse":"The wicked shall be turned into hell,","reference":"Isaiah 17","refs":[{"printed":"Isaiah 17","osis":["Isa.17"]}],"footnote":null},{"question":"And God the inflicter of it?","answer":"Yes.","verse":"Upon the wicked he will rain snares, fire and brimstone, an horrible tempest,","reference":"Psalm 11:6","refs":[{"printed":"Psalm 11:6","osis":["Ps.11.6"]}],"footnote":null},{"question":"And devils their companions in it?","answer":"Yes.","verse":"Depart into everlasting fire, prepared for the devil and his angels,","reference":"Matthew 25:41","refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"footnote":null},{"question":"And will the body as well as the soul be the subject of it?","answer":"Yes.","verse":"The whole body shall be cast into hell,","reference":"Matthew 5:29","refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]}],"footnote":null}],[{"question":"Will the misery of the damned be unmixed?","answer":"Yes.","verse":"The wrath of God is poured out without mixture,","reference":"Revelation 14:10","refs":[{"printed":"Revelation 14:10","osis":["Rev.14.10"]}],"footnote":null},{"question":"And extreme?","answer":"Yes.","verse":"It is wrath to the uttermost,","reference":"1 Thessalonians 2:16","refs":[{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]}],"footnote":null},{"question":"And intolerable?","answer":"Yes.","verse":"Can thine heart endure,","reference":"Ezekiel 22:13","refs":[{"printed":"Ezekiel 22:13","osis":["Ezek.22.13"]}],"footnote":null},{"question":"And without end?","answer":"Yes.","verse":"The smoke of their torment ascendeth up for ever and ever,","reference":"Ezekiel 22:13","refs":[{"printed":"Ezekiel 22:13","osis":["Ezek.22.13"]}],"footnote":null},{"question":"Will this be the portion of all the wicked?","answer":"Yes.","verse":"For indignation, and wrath, tribulation, and anguish shall be upon every soul that doeth evil,","reference":"Romans 2:9","refs":[{"printed":"Romans 2:9","osis":["Rom.2.9"]}],"footnote":null}]]},{"question":44,"paragraphs":[[{"question":"Hath God revealed his will?","answer":"Yes.","verse":"He hath showed his word unto Jacob, his statutes and his judgments unto Israel,","reference":"Psalm 147:19","refs":[{"printed":"Psalm 147:19","osis":["Ps.147.19"]}],"footnote":null},{"question":"Hath he revealed it plainly?","answer":"Yes.","verse":"So that he may run which readeth it,","reference":"Habakkuk 2:2","refs":[{"printed":"Habakkuk 2:2","osis":["Hab.2.2"]}],"footnote":null},{"question":"And fully?","answer":"Yes.","verse":"I have not shunned to declare to you the whole counsel of God,","reference":"Acts 20:27","refs":[{"printed":"Acts 20:27","osis":["Acts.20.27"]}],"footnote":null},{"question":"Should we therefore seek to be acquainted with it?","answer":"Yes.","verse":"Lead me in thy truth and teach me,","reference":"Psalm 25:5","refs":[{"printed":"Psalm 25:5","osis":["Ps.25.5"]}],"footnote":null}],[{"question":"Is obedience to God’s revealed will a duty?","answer":"Yes.","verse":"And now, O Israel, what doth the Lord thy God require of thee, but to walk in his ways,","reference":"Deuteronomy 10:12","refs":[{"printed":"Deuteronomy 10:12","osis":["Deut.10.12"]}],"footnote":null},{"question":"Is it the duty of all?","answer":"Yes.","verse":"Give ear all ye inhabitants of the world, both low and high, rich and poor,","reference":"Psalm 49:1–2","refs":[{"printed":"Psalm 49:1–2","osis":["Ps.49.1-Ps.49.2"]}],"footnote":null},{"question":"But especially of the redeemed?","answer":"Yes.","verse":"Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God’s,","reference":"1 Corinthians 6:20","refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"footnote":null},{"question":"And is it their whole duty?","answer":"Yes.","verse":"Let us hear the conclusion of the matter, fear God and keep his commandments, for this is the whole duty of man,","reference":"Ecclesiastes 12:13","refs":[{"printed":"Ecclesiastes 12:13","osis":["Eccl.12.13"]}],"footnote":null}],[{"question":"Is it reasonable that God should be obeyed?","answer":"Yes.","verse":"It is our reasonable service,","reference":"Romans 12:1","refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"footnote":null},{"question":"Is obedience due to him as our Creator?","answer":"Yes.","verse":"Thou art my servant, I have formed thee,","reference":"Isaiah 44:21","refs":[{"printed":"Isaiah 44:21","osis":["Isa.44.21"]}],"footnote":null},{"question":"And as our preserver?","answer":"Yes.","verse":"Is he not thy Father that hath bought thee, hath he not made and established thee,","reference":"Deuteronomy 32:6","refs":[{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"footnote":null},{"question":"And as our Master?","answer":"Yes.","verse":"If I be a Master, where is my fear?","reference":"Malachi 1:6","refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"footnote":null},{"question":"And as our Sovereign?","answer":"Yes.","verse":"All the ends of the earth shall remember and turn unto the Lord, for the kingdom is the Lord’s,","reference":"Psalm 22:27–28","refs":[{"printed":"Psalm 22:27–28","osis":["Ps.22.27-Ps.22.28"]}],"footnote":null},{"question":"Should God’s commands therefore take place of men’s?","answer":"Yes.","verse":"Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye,","reference":"Acts 4:19","refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"footnote":null}]]},{"question":45,"paragraphs":[[{"question":"Were there positive institutions under the old testament?","answer":"Yes.","verse":"There were meats, and drinks, and diverse washings and carnal ordinances,","reference":"Hebrews 9:10","refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]}],"footnote":null},{"question":"Were these suited to the infant state of the church?","answer":"Yes.","verse":"Even so we, when we were children, were in bondage under the elements of the world,","reference":"Galatians 4:3","refs":[{"printed":"Galatians 4:3","osis":["Gal.4.3"]}],"footnote":null},{"question":"But are they now abolished?","answer":"Yes.","verse":"For they were only imposed till the time of reformation,","reference":"Hebrews 9:10","refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]}],"footnote":null},{"question":"Is it our great mercy to be free from them?","answer":"Yes.","verse":"For they were a yoke which neither our fathers nor we were able to bear,","reference":"Acts 15:10","refs":[{"printed":"Acts 15:10","osis":["Acts.15.10"]}],"footnote":null},{"question":"Do we owe this liberty to Christ?","answer":"Yes.","verse":"For the priesthood being changed, there is made of necessity a change also of the law,","reference":"Hebrews 8:12","refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"footnote":null},{"question":"And should we stand fast in it?","answer":"Yes.","verse":"Be not entangled again with the yoke of bondage,","reference":"Galatians 5:1","refs":[{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"footnote":null}],[{"question":"Are there positive institutions under the gospel?","answer":"Yes.","verse":"For I have received of the Lord, that which I also delivered unto you,","reference":"1 Corinthians 11:23","refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"footnote":null},{"question":"And should these be observed?","answer":"Yes.","verse":"And keep the ordinances as I delivered them unto you,","reference":"1 Corinthians 11:2","refs":[{"printed":"1 Corinthians 11:2","osis":["1Cor.11.2"]}],"footnote":null},{"question":"But is the moral law the principal rule of obedience?","answer":"Yes.","verse":"The Lord our God made a covenant with us in Horeb,","reference":"Deuteronomy 5:2","refs":[{"printed":"Deuteronomy 5:2","osis":["Deut.5.2"]}],"footnote":null}],[{"question":"Was this law originally written upon the heart of man?","answer":"Yes.","verse":"They show the work of the law, written in their hearts,","reference":"Romans 2:15","refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"footnote":null},{"question":"Doth natural conscience enforce this law?","answer":"Yes.","verse":"For the Gentiles, which have not the law, do by nature the things contained in the law,","reference":"Romans 2:14","refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"footnote":null},{"question":"Did the Gentiles then sin by breaking this law?","answer":"Yes.","verse":"What they know naturally in these things, they corrupt themselves,","reference":"Jude 10","refs":[{"printed":"Jude 10","osis":["Jude.1.10"]}],"footnote":null},{"question":"And will they be punished for the breach of it?","answer":"Yes.","verse":"They that have sinned without law shall perish without law,","reference":"Romans 2:12","refs":[{"printed":"Romans 2:12","osis":["Rom.2.12"]}],"footnote":null},{"question":"But is this law more fully revealed in the word?","answer":"Yes.","verse":"The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day,","reference":"Deuteronomy 5:3","refs":[{"printed":"Deuteronomy 5:3","osis":["Deut.5.3"]}],"footnote":null}],[{"question":"Should we subscribe to the excellency of the law?","answer":"Yes.","verse":"The law is holy, just, and good,","reference":"Romans 7:12","refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"footnote":null},{"question":"And inquire into its uses?","answer":"Yes.","verse":"Wherefore then serveth the law,","reference":"Galatians 3:19","refs":[{"printed":"Galatians 3:19","osis":["Gal.3.19"]}],"footnote":null},{"question":"Are the saints under the law as a covenant of works?","answer":"No.","verse":"We are not under the law, but under grace,","reference":"Romans 6:15","refs":[{"printed":"Romans 6:15","osis":["Rom.6.15"]}],"footnote":null},{"question":"But are they under it as a rule of life?","answer":"Yes.","verse":"Being not without law to God,","reference":"1 Corinthians 9:21","refs":[{"printed":"1 Corinthians 9:21","osis":["1Cor.9.21"]}],"footnote":null},{"question":"Is it universally binding?","answer":"Yes.","verse":"I esteem all thy precepts concerning all things to be right,","reference":"Psalm 119:128","refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"footnote":null},{"question":"And perpetually so?","answer":"Yes.","verse":"Do we then make void the law through faith, God forbid,","reference":"Romans 3:31","refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"footnote":null}],[{"question":"Doth the law curb sin?","answer":"Yes.","verse":"It was made not for the righteous man but for the lawless and disobedient,","reference":"1 Timothy 1:9","refs":[{"printed":"1 Timothy 1:9","osis":["1Tim.1.9"]}],"footnote":null},{"question":"And instruct in duty?","answer":"Yes.","verse":"For the end of the commandment is charity,","reference":"1 Timothy 1:5","refs":[{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]}],"footnote":null},{"question":"Doth it convince of sin?","answer":"Yes.","verse":"I had not known sin but by the law,","reference":"Romans 7:7","refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"footnote":null},{"question":"And aggravate sin?","answer":"Yes.","verse":"The law entered that the offence might abound,","reference":"Romans 5:20","refs":[{"printed":"Romans 5:20","osis":["Rom.5.20"]}],"footnote":null},{"question":"And beget fear?","answer":"Yes.","verse":"It gendereth unto bondage,","reference":"Galatians 4:24","refs":[{"printed":"Galatians 4:24","osis":["Gal.4.24"]}],"footnote":null},{"question":"And silence carnal objections?","answer":"Yes.","verse":"That every mouth might be stopped,","reference":"Romans 3:19","refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"footnote":null},{"question":"And destroy a self-righteous principle?","answer":"Yes.","verse":"I through the law am dead to the law,","reference":"Galatians 2:19","refs":[{"printed":"Galatians 2:19","osis":["Gal.2.19"]}],"footnote":null},{"question":"And lead the sinner to Christ?","answer":"Yes.","verse":"The law is our school-master, to bring us to Christ,","reference":"Galatians 3:24","refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"footnote":null},{"question":"Is the law then of great advantage if rightly used?","answer":"Yes.","verse":"For we know that the law is good, if a man use it lawfully,","reference":"1 Timothy 1:8","refs":[{"printed":"1 Timothy 1:8","osis":["1Tim.1.8"]}],"footnote":null}]]},{"question":46,"paragraphs":[[{"question":"Was the moral law in force before the Ten Commandments were given?","answer":"Yes.","verse":"For Abraham commanded his children to keep the way of the Lord,","reference":"Genesis 18:19","refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"footnote":null},{"question":"Were any parts of it published before?","answer":"Yes.","verse":"Whoso sheddeth man’s blood, by man shall his blood be shed,","reference":"Genesis 9:6","refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"footnote":null},{"question":"But was it at last summed up in Ten Commandments?","answer":"Yes.","verse":"He declared unto you his covenant, even Ten Commandments,","reference":"Deuteronomy 4:13","refs":[{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]}],"footnote":null},{"question":"Were these commands spoken?","answer":"Yes.","verse":"He heard a voice,","reference":"Deuteronomy 4:12","refs":[{"printed":"Deuteronomy 4:12","osis":["Deut.4.12"]}],"footnote":null},{"question":"And did God speak them?","answer":"Yes.","verse":"God spake all these words, saying,","reference":"Exodus 20:1","refs":[{"printed":"Exodus 20:1","osis":["Exod.20.1"]}],"footnote":null},{"question":"Were they written?","answer":"Yes.","verse":"What is written in the law?","reference":"Luke 10:25","refs":[{"printed":"Luke 10:25","osis":["Luke.10.25"]}],"footnote":null},{"question":"And did God write them?","answer":"Yes.","verse":"The writing was the writing of God,","reference":"Exodus 32:16","refs":[{"printed":"Exodus 32:16","osis":["Exod.32.16"]}],"footnote":null}],[{"question":"Was Christ concerned in giving the law?","answer":"Yes.","verse":"He spake to our fathers in Mount Sinai,","reference":"Acts 7:38","refs":[{"printed":"Acts 7:38","osis":["Acts.7.38"]}],"footnote":null},{"question":"Was it given by the hands of Moses?","answer":"Yes.","verse":"For the law was given by Moses,","reference":"John 1:17","refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"footnote":null},{"question":"And by the ministration of angels?","answer":"Yes.","verse":"They received the law by the disposition of angels,","reference":"Acts 7:53","refs":[{"printed":"Acts 7:53","osis":["Acts.7.53"]}],"footnote":null}],[{"question":"Was the law given with much pomp?","answer":"Yes.","verse":"The Lord came from Sinai and rose up from Seir, and came with ten thousands of his saints,","reference":"Deuteronomy 33:2","refs":[{"printed":"Deuteronomy 33:2","osis":["Deut.33.2"]}],"footnote":null},{"question":"And with great terror?","answer":"Yes.","verse":"There were lightnings and thunderings, and the noise of the trumpet and the mountain smoking,","reference":"Exodus 20:18","refs":[{"printed":"Exodus 20:18","osis":["Exod.20.18"]}],"footnote":null},{"question":"Was the sight thereof terrible to Moses himself?","answer":"Yes.","verse":"He said, I exceedingly fear and quake,","reference":"Hebrews 12:21","refs":[{"printed":"Hebrews 12:21","osis":["Heb.12.21"]}],"footnote":null},{"question":"And did it strike an awe upon the people?","answer":"Yes.","verse":"When the people saw it they removed and stood afar off,","reference":"Exodus 20:18","refs":[{"printed":"Exodus 20:18","osis":["Exod.20.18"]}],"footnote":null},{"question":"Is it necessary then that what was delivered with so much terror should be obeyed with fear?","answer":"Yes.","verse":"We must fear God acceptably with reverence and godly fear.","reference":"Hebrews 12:28","refs":[{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"footnote":"Note, The moral law is so called, because it is a rule, founded upon the perfections of God, having its general principles in the light of nature, and given to mankind as intelligent and social creatures, for the direction of their manners and behaviour."}]]},{"question":47,"paragraphs":[[{"question":"Were the Ten Commandments written originally in two tables?","answer":"Yes.","verse":"The Lord said hew thee out two tables of stone, and I will write upon the tables,","reference":"Deuteronomy 10:1","refs":[{"printed":"Deuteronomy 10:1","osis":["Deut.10.1"]}],"footnote":null},{"question":"Is love to God inclusive of all the duties of the first table?","answer":"Yes.","verse":"It is the first and great commandment,","reference":"Matthew 22:38","refs":[{"printed":"Matthew 22:38","osis":["Matt.22.38"]}],"footnote":null},{"question":"And is love to our neighbour inclusive of all the duties of the second?","answer":"Yes.","verse":"The second is like unto it, thou shalt love thy neighbour as thyself,","reference":"Matthew 22:39","refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"footnote":null},{"question":"Is the whole law then fulfilled in love?","answer":"Yes.","verse":"For love is the fulfilling of the law,","reference":"Romans 13:10","refs":[{"printed":"Romans 13:10","osis":["Rom.13.10"]}],"footnote":null}],[{"question":"Is it our duty to love God?","answer":"Yes.","verse":"Take good heed to yourselves that ye love the Lord your God,","reference":"Joshua 23:11","refs":[{"printed":"Joshua 23:11","osis":["Josh.23.11"]}],"footnote":null},{"question":"Is there in him every thing that is lovely?","answer":"Yes.","verse":"How great is his beauty,","reference":"Zechariah 9:17","refs":[{"printed":"Zechariah 9:17","osis":["Zech.9.17"]}],"footnote":null},{"question":"And will he return our love?","answer":"Yes.","verse":"I love them that love me,","reference":"Proverbs 8:17","refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"footnote":null},{"question":"And reward it?","answer":"Yes.","verse":"For eye hath not seen what God hath prepared for them that love him,","reference":"1 Corinthians 2:9","refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]}],"footnote":null}],[{"question":"Should we discover our love to God in frequent thoughts of him?","answer":"Yes.","verse":"My meditation of him shall be sweet,","reference":"Psalm 104:34","refs":[{"printed":"Psalm 104:34","osis":["Ps.104.34"]}],"footnote":null},{"question":"And in earnest desires after him?","answer":"Yes.","verse":"My soul thirsteth for thee, my flesh longeth for thee,","reference":"Psalm 63:2","refs":[{"printed":"Psalm 63:2","osis":["Ps.63.2"]}],"footnote":null},{"question":"And in sorrow for his absence?","answer":"Yes.","verse":"Why hidest thou thyself,","reference":"Psalm 10:1","refs":[{"printed":"Psalm 10:1","osis":["Ps.10.1"]}],"footnote":null},{"question":"And in an unfeigned submission to his providential will?","answer":"Yes.","verse":"I was dumb, I opened not my mouth,","reference":"Psalm 39:9","refs":[{"printed":"Psalm 39:9","osis":["Ps.39.9"]}],"footnote":null},{"question":"And in a conscientious obedience to all his commands?","answer":"Yes.","verse":"This is the love of God, that we keep his commandments,","reference":"1 John 5:3","refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"footnote":null},{"question":"And in a due resentment against whatsoever offends him?","answer":"Yes.","verse":"Do not I hate them that hate thee, and am I not grieved with those that rise up against thee?","reference":"Psalm 139:21","refs":[{"printed":"Psalm 139:21","osis":["Ps.139.21"]}],"footnote":null}],[{"question":"Should our love to God be rational and judicious?","answer":"Yes.","verse":"That your love might abound yet more and more, in knowledge and in all judgment,","reference":"Philippians 1:9","refs":[{"printed":"Philippians 1:9","osis":["Phil.1.9"]}],"footnote":null},{"question":"And upright and sincere?","answer":"Yes.","verse":"Grace be with them that love the Lord Jesus Christ in sincerity,","reference":"Ephesians 6:24","refs":[{"printed":"Ephesians 6:24","osis":["Eph.6.24"]}],"footnote":null},{"question":"And strong and vehement?","answer":"Yes.","verse":"I am sick of love,","reference":"Song of Solomon 2:5","refs":[{"printed":"Song of Solomon 2:5","osis":["Song.2.5"]}],"footnote":null},{"question":"And supreme and superlative?","answer":"Yes.","verse":"He that loveth father or mother more than me, is not worthy of me,","reference":"Matthew 10:37","refs":[{"printed":"Matthew 10:37","osis":["Matt.10.37"]}],"footnote":null},{"question":"And constant and abiding?","answer":"Yes.","verse":"Keep yourselves in the love of God,","reference":"Jude 21","refs":[{"printed":"Jude 21","osis":["Jude.1.21"]}],"footnote":null}],[{"question":"Must our love be confined to God?","answer":"No.","verse":"He that loveth God must love his brother also,","reference":"1 John 4:21","refs":[{"printed":"1 John 4:21","osis":["1John.4.21"]}],"footnote":null},{"question":"Should we seek the good of others?","answer":"Yes.","verse":"Charity seeketh not her own,","reference":"1 Corinthians 13:5","refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]}],"footnote":null},{"question":"And lend a compassionate ear to their complaints?","answer":"Yes.","verse":"To the afflicted pity should be shown,","reference":"Job 6:14","refs":[{"printed":"Job 6:14","osis":["Job.6.14"]}],"footnote":null},{"question":"And supply their necessities?","answer":"Yes.","verse":"We should not withhold the poor from his desire, nor cause the eye of the widow to fail,","reference":"Job 31:16","refs":[{"printed":"Job 31:16","osis":["Job.31.16"]}],"footnote":null},{"question":"And reprove their sins?","answer":"Yes.","verse":"Thou shalt in any wise rebuke thy neighbour,","reference":"Leviticus 19:17","refs":[{"printed":"Leviticus 19:17","osis":["Lev.19.17"]}],"footnote":null},{"question":"And pray for them?","answer":"Yes.","verse":"Pray one for another,","reference":"James 5:16","refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"footnote":null},{"question":"And even venture our lives for them if it be necessary?","answer":"Yes.","verse":"We ought to lay down our lives for the brethren,","reference":"1 John 3:16","refs":[{"printed":"1 John 3:16","osis":["1John.3.16"]}],"footnote":null}],[{"question":"Should we love others as Christ hath loved us?","answer":"Yes.","verse":"And walk in love as Christ also loved us,","reference":"Ephesians 5:2","refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"footnote":null},{"question":"And as we love ourselves?","answer":"Yes.","verse":"Thou shalt love thy neighbour as thyself,","reference":"Matthew 19:19","refs":[{"printed":"Matthew 19:19","osis":["Matt.19.19"]}],"footnote":null},{"question":"Should we love them as sincerely?","answer":"Yes.","verse":"Let us not love in word, but in deed and in truth,","reference":"1 John 3:18","refs":[{"printed":"1 John 3:18","osis":["1John.3.18"]}],"footnote":null},{"question":"And as fervently?","answer":"Yes.","verse":"Above all things have fervent charity among yourselves,","reference":"1 Peter 4:8","refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"footnote":null},{"question":"And as constantly?","answer":"Yes.","verse":"Let brotherly love continue,","reference":"Hebrews 13:1","refs":[{"printed":"Hebrews 13:1","osis":["Heb.13.1"]}],"footnote":null},{"question":"Doth it hence follow that we . should do to others as we would be done by?","answer":"Yes.","verse":"Whatsoever ye would that men should do to you, do ye even unto them,","reference":"Matthew 7:12","refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"footnote":null}],[{"question":"Is love, Christ’s new commandment?","answer":"Yes.","verse":"A new commandment I give unto you, that ye love one another,","reference":"John 13:34","refs":[{"printed":"John 13:34","osis":["John.13.34"]}],"footnote":null},{"question":"Is it a test of our discipleship?","answer":"Yes.","verse":"By this shall all men know that ye are my disciples, if ye love one another,","reference":"John 13:35","refs":[{"printed":"John 13:35","osis":["John.13.35"]}],"footnote":null},{"question":"Is it placed at the top of the Christian graces?","answer":"Yes.","verse":"The greatest of these is charity,","reference":"1 Corinthians 13:13","refs":[{"printed":"1 Corinthians 13:13","osis":["1Cor.13.13"]}],"footnote":null},{"question":"And is it a grace that will continue and accompany us to heaven?","answer":"Yes.","verse":"Now abideth charity,","reference":"1 Corinthians 13:13","refs":[{"printed":"1 Corinthians 13:13","osis":["1Cor.13.13"]}],"footnote":null}]]},{"question":48,"paragraphs":[[{"question":"Were the children of Israel under peculiar obligations to God?","answer":"Yes.","verse":"He brought them out of the land of Egypt, and out of the house of bondage,","reference":"Exodus 20:22","refs":[{"printed":"Exodus 20:22","osis":["Exod.20.22"]}],"footnote":null},{"question":"Were the children of Israel then in Egypt?","answer":"Yes.","verse":"These are the names of the children of Israel which came into Egypt,","reference":"Exodus 1:1","refs":[{"printed":"Exodus 1:1","osis":["Exod.1.1"]}],"footnote":null},{"question":"Were they there as strangers?","answer":"Yes.","verse":"Ye were strangers in the land of Egypt,","reference":"Exodus 22:21","refs":[{"printed":"Exodus 22:21","osis":["Exod.22.21"]}],"footnote":null},{"question":"Were they there as bond slaves?","answer":"Yes.","verse":"Thou wast a bondman in the land of Egypt,","reference":"Deuteronomy 15:15","refs":[{"printed":"Deuteronomy 15:15","osis":["Deut.15.15"]}],"footnote":null},{"question":"And were they long there?","answer":"Yes.","verse":"We have dwelt in Egypt a long time,","reference":"Numbers 20:15","refs":[{"printed":"Numbers 20:15","osis":["Num.20.15"]}],"footnote":null}],[{"question":"Did God bring them out of Egypt?","answer":"Yes.","verse":"I made you to go out of Egypt,","reference":"Judges 2:1","refs":[{"printed":"Judges 2:1","osis":["Judg.2.1"]}],"footnote":null},{"question":"And that miraculously?","answer":"Yes.","verse":"Ye have seen all that the Lord did before your eyes in the land of Egypt, the signs and those great miracles,","reference":"Deuteronomy 29:2–3","refs":[{"printed":"Deuteronomy 29:2–3","osis":["Deut.29.2-Deut.29.3"]}],"footnote":null},{"question":"And in haste?","answer":"Yes.","verse":"Thou comest out of Egypt in haste,","reference":"Deuteronomy 16:3","refs":[{"printed":"Deuteronomy 16:3","osis":["Deut.16.3"]}],"footnote":null},{"question":"And at the appointed time?","answer":"Yes.","verse":"In the self same day all the hosts of the Lord went out from the land of Egypt,","reference":"Exodus 12:41","refs":[{"printed":"Exodus 12:41","osis":["Exod.12.41"]}],"footnote":null},{"question":"Did this oblige them to thankfulness?","answer":"Yes.","verse":"It was a night to be much observed to the Lord,","reference":"Exodus 12:42","refs":[{"printed":"Exodus 12:42","osis":["Exod.12.42"]}],"footnote":null},{"question":"And to obedience?","answer":"Yes.","verse":"When I brought thee out of the land of Egypt, I said, obey my voice,","reference":"Jeremiah 7:22–23","refs":[{"printed":"Jeremiah 7:22–23","osis":["Jer.7.22-Jer.7.23"]}],"footnote":null}]]},{"question":49,"paragraphs":[[{"question":"Is God the Lord?","answer":"Yes.","verse":"I am the Lord, that is my name,","reference":"Isaiah 42:8","refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"footnote":null},{"question":"Is this a name betokening authority?","answer":"Yes.","verse":"The Lord Most High is terrible, he is a great King,","reference":"Psalm 47:2","refs":[{"printed":"Psalm 47:2","osis":["Ps.47.2"]}],"footnote":null},{"question":"Is it therefore an obligation upon us to keep his commands?","answer":"Yes.","verse":"Ye shall therefore keep my statutes and my judgments, I am the Lord,","reference":"Leviticus 18:5","refs":[{"printed":"Leviticus 18:5","osis":["Lev.18.5"]}],"footnote":null},{"question":"Is he our God?","answer":"Yes.","verse":"O Lord, thou art our God,","reference":"2 Chronicles 14:11","refs":[{"printed":"2 Chronicles 14:11","osis":["2Chr.14.11"]}],"footnote":null},{"question":"Is he so by covenant?","answer":"Yes.","verse":"I entered into covenant with thee, and thou becamest mine,","reference":"Ezekiel 16:8","refs":[{"printed":"Ezekiel 16:8","osis":["Ezek.16.8"]}],"footnote":null},{"question":"And by our choice?","answer":"Yes.","verse":"Ye have chosen you the Lord,","reference":"Joshua 24:22","refs":[{"printed":"Joshua 24:22","osis":["Josh.24.22"]}],"footnote":null},{"question":"Is this a reason why we should keep his commandments?","answer":"Yes.","verse":"Thou shalt love the Lord thy God, and keep his charge,","reference":"Deuteronomy 11:1","refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"footnote":null},{"question":"And is it a reason obligatory to Gentiles as well as Jews?","answer":"Yes.","verse":"For is he the God of the Jews only? is he not also of the Gentiles? Yea of the Gentiles also,","reference":"Romans 3:29","refs":[{"printed":"Romans 3:29","osis":["Rom.3.29"]}],"footnote":null}],[{"question":"Is God our Redeemer?","answer":"Yes.","verse":"All flesh shall know that I the Lord am thy Saviour and thy Redeemer,","reference":"Isaiah 49:26","refs":[{"printed":"Isaiah 49:26","osis":["Isa.49.26"]}],"footnote":null},{"question":"Hath he redeemed us from outward troubles?","answer":"Yes.","verse":"The angel that redeemed me from all evil, bless the lads,","reference":"Genesis 48:16","refs":[{"printed":"Genesis 48:16","osis":["Gen.48.16"]}],"footnote":null},{"question":"And from our spiritual enemies?","answer":"Yes.","verse":"We are delivered out of the hands of our enemies,","reference":"Luke 1:74","refs":[{"printed":"Luke 1:74","osis":["Luke.1.74"]}],"footnote":null},{"question":"And from the bondage of sin?","answer":"Yes.","verse":"He shall redeem Israel from all their iniquities,","reference":"Psalm 130:8","refs":[{"printed":"Psalm 130:8","osis":["Ps.130.8"]}],"footnote":null},{"question":"And from eternal wrath?","answer":"Yes.","verse":"Who hath delivered us from the wrath to come,","reference":"1 Thessalonians 1:10","refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"footnote":null}],[{"question":"Are we then in gratitude bound to obey God?","answer":"Yes.","verse":"Truly I am thy servant, I am thy servant, thou hast loosed my bonds,","reference":"Psalm 116:16","refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"footnote":null},{"question":"And in justice?","answer":"Yes.","verse":"For ye are not your own,","reference":"1 Corinthians 6:19","refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]}],"footnote":null},{"question":"And are we guilty not only of horrid ingratitude, but of great impiety if we do not?","answer":"Yes.","verse":"For will a man rob God?","reference":"Malachi 3:8","refs":[{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"footnote":"A national covenant being a thing peculiar to the Jewish economy; what is said under the foregoing answer can only with propriety be applied to real saints, under the gospel dispensation."}]]},{"question":50,"paragraphs":[[{"question":"Is the belief and worship of a Deity one of the principles of natural religion?","answer":"Yes.","verse":"For all people will walk every one in the name of their God,","reference":"Micah 4:5","refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"footnote":null},{"question":"But is it more strongly inculcated in the divine word?","answer":"Yes.","verse":"Worship the Lord,","reference":"Psalm 29:2","refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"footnote":null}],[{"question":"Did the sin of having many gods prevail in the early ages of the world?","answer":"Yes.","verse":"Wherefore hast thou stolen my gods?","reference":"Genesis 31:30","refs":[{"printed":"Genesis 31:30","osis":["Gen.31.30"]}],"footnote":null},{"question":"And were God’s own people soon infected with it?","answer":"Yes.","verse":"Up, make us gods,","reference":"Exodus 32:1","refs":[{"printed":"Exodus 32:1","osis":["Exod.32.1"]}],"footnote":null},{"question":"Is this sin absolutely forbidden in the first commandment?","answer":"Yes.","verse":"For first of all the commandments is this, hear O Israel, the Lord our God is one Lord,","reference":"Mark 12:29","refs":[{"printed":"Mark 12:29","osis":["Mark.12.29"]}],"footnote":null},{"question":"And was it severely punished in those that were guilty of it?","answer":"Yes.","verse":"For the Lord plagued the people because they made the calf,","reference":"Exodus 32","refs":[{"printed":"Exodus 32","osis":["Exod.32"]}],"footnote":null}]]},{"question":51,"paragraphs":[[{"question":"Is it our duty to know God?","answer":"Yes.","verse":"Know thou the God of thy fathers,","reference":"1 Chronicles 28:9","refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"footnote":null},{"question":"And to acknowledge him?","answer":"Yes.","verse":"In all thy ways acknowledge him,","reference":"Proverbs 3:6","refs":[{"printed":"Proverbs 3:6","osis":["Prov.3.6"]}],"footnote":null},{"question":"Should we do this by an humble fear of him?","answer":"Yes.","verse":"I fear God,","reference":"Genesis 42:18","refs":[{"printed":"Genesis 42:18","osis":["Gen.42.18"]}],"footnote":null},{"question":"And by an hearty confidence in him?","answer":"Yes.","verse":"I trust in thee,","reference":"Psalm 25:2","refs":[{"printed":"Psalm 25:2","osis":["Ps.25.2"]}],"footnote":null},{"question":"And by an entire submission to him?","answer":"Yes.","verse":"Submit yourselves unto God,","reference":"James 4:7","refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"footnote":null}],[{"question":"Should we acknowledge God as our God?","answer":"Yes.","verse":"One shall say I am the Lord’s,","reference":"Isaiah 44:5","refs":[{"printed":"Isaiah 44:5","osis":["Isa.44.5"]}],"footnote":null},{"question":"And as the only true God?","answer":"Yes.","verse":"Ye turned from idols to serve the living and true God,","reference":"1 Thessalonians 1:9","refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"footnote":null},{"question":"Should we do this publicly and in the face of the world?","answer":"Yes.","verse":"And hast professed a good profession before many witnesses,","reference":"1 Timothy 6:12","refs":[{"printed":"1 Timothy 6:12","osis":["1Tim.6.12"]}],"footnote":null},{"question":"Should we do it with judgment and understanding?","answer":"Yes.","verse":"Choose ye this day whom ye will serve,","reference":"Joshua 24:15","refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"footnote":null},{"question":"Should ye do it joyfully and without regret?","answer":"Yes.","verse":"The jailer rejoiced, believing in God with all his house,","reference":"Acts 16:34","refs":[{"printed":"Acts 16:34","osis":["Acts.16.34"]}],"footnote":null},{"question":"Should we do it sincerely and without deceit?","answer":"Yes.","verse":"Son give me thine heart,","reference":"Proverbs 23:26","refs":[{"printed":"Proverbs 23:26","osis":["Prov.23.26"]}],"footnote":null},{"question":"Should we do it entirely and without reserve?","answer":"Yes.","verse":"Caleb hath wholly followed the Lord,","reference":"Deuteronomy 1:36","refs":[{"printed":"Deuteronomy 1:36","osis":["Deut.1.36"]}],"footnote":null},{"question":"Should we do it resolutely and without hesitation?","answer":"Yes.","verse":"Nay, but we will serve the Lord,","reference":"Joshua 24:21","refs":[{"printed":"Joshua 24:21","osis":["Josh.24.21"]}],"footnote":null},{"question":"And should we do it fixedly and without revolt?","answer":"Yes.","verse":"So will we not go back from thee,","reference":"Psalm 80:18","refs":[{"printed":"Psalm 80:18","osis":["Ps.80.18"]}],"footnote":null}],[{"question":"Should we give up ourselves to the will of God?","answer":"Yes.","verse":"Here am I, let him do to me as seemeth him good,","reference":"2 Samuel 15:26","refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"footnote":null},{"question":"And surrender ourselves to his government?","answer":"Yes.","verse":"By thee only will we make mention of thy name,","reference":"Isaiah 26:13","refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"footnote":null},{"question":"And devote ourselves to his service?","answer":"Yes.","verse":"Yield yourselves unto the Lord, and serve the Lord your God,","reference":"2 Chronicles 30:8","refs":[{"printed":"2 Chronicles 30:8","osis":["2Chr.30.8"]}],"footnote":null},{"question":"And has God a just right to all this?","answer":"Yes.","verse":"Of thine own have we given unto thee,","reference":"1 Chronicles 29:14","refs":[{"printed":"1 Chronicles 29:14","osis":["1Chr.29.14"]}],"footnote":null}],[{"question":"Is it enough that we verbally devote ourselves to the Lord?","answer":"No.","verse":"For we must vow and pay unto the Lord our God,","reference":"Psalm 76:11","refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"footnote":null},{"question":"Must we therefore worship him?","answer":"Yes.","verse":"We are an holy priesthood to offer up spiritual sacrifices unto God,","reference":"1 Peter 2:5","refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"footnote":null},{"question":"Must we do this with the inward man?","answer":"Yes.","verse":"Bless the Lord, O my soul,","reference":"Psalm 103:1","refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"footnote":null},{"question":"And with the whole man?","answer":"Yes.","verse":"All that is within me bless his holy name,","reference":"Psalm 103:1","refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"footnote":null},{"question":"And with a view to Christ?","answer":"Yes.","verse":"Their sacrifices shall be accepted upon mine altar,","reference":"Isaiah 56:7","refs":[{"printed":"Isaiah 56:7","osis":["Isa.56.7"]}],"footnote":null},{"question":"And by the assistance of the Spirit?","answer":"Yes.","verse":"Strengthened with might by his Spirit in the inward man,","reference":"Ephesians 3:16","refs":[{"printed":"Ephesians 3:16","osis":["Eph.3.16"]}],"footnote":null},{"question":"And in the way of his own appointments?","answer":"Yes.","verse":"For in vain do they worship me, teaching for doctrines the commandments of men,","reference":"Matthew 15:9","refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"footnote":null}],[{"question":"Should we also glorify God?","answer":"Yes.","verse":"Glorify God in your body, and in your spirit,","reference":"1 Corinthians 6:20","refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"footnote":null},{"question":"Should we do this by a constant attendance on his ordinances?","answer":"Yes.","verse":"All nations shall come and worship before thee, and shall glorify thy name,","reference":"Psalm 86:9","refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"footnote":null},{"question":"And by an humble confession of our sins?","answer":"Yes.","verse":"My son, give glory to God, and make confession to him,","reference":"Joshua 7:19","refs":[{"printed":"Joshua 7:19","osis":["Josh.7.19"]}],"footnote":null},{"question":"And by a regular course of obedience?","answer":"Yes.","verse":"Herein is my Father glorified, if ye bring forth much fruit,","reference":"John 15:8","refs":[{"printed":"John 15:8","osis":["John.15.8"]}],"footnote":null},{"question":"And if called thereto by suffering for his sake?","answer":"Yes.","verse":"This spake he, signifying by what death he should glorify God,","reference":"John 21:19","refs":[{"printed":"John 21:19","osis":["John.21.19"]}],"footnote":null},{"question":"And will this in the end redound to our own advantage?","answer":"Yes.","verse":"For them that honour me, I will honour,","reference":"1 Samuel 2:30","refs":[{"printed":"1 Samuel 2:30","osis":["1Sam.2.30"]}],"footnote":null}]]},{"question":52,"paragraphs":[[{"question":"Is it a sin to deny God?","answer":"Yes.","verse":"They deny the only Lord God,","reference":"Jude 4","refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"footnote":null},{"question":"May God be denied in his attributes?","answer":"Yes.","verse":"They say, How doth God know, and is there knowledge in the Most High?","reference":"Psalm 73:11","refs":[{"printed":"Psalm 73:11","osis":["Ps.73.11"]}],"footnote":null},{"question":"And in his authority?","answer":"Yes.","verse":"Who is Lord over us,","reference":"Psalm 12:4","refs":[{"printed":"Psalm 12:4","osis":["Ps.12.4"]}],"footnote":null},{"question":"And in his providence?","answer":"Yes.","verse":"They say the Lord will not do good, neither will he do evil,","reference":"Zephaniah 1:12","refs":[{"printed":"Zephaniah 1:12","osis":["Zeph.1.12"]}],"footnote":null},{"question":"And in his truths?","answer":"Yes.","verse":"They bring in damnable heresies, denying the Lord that bought them,","reference":"2 Peter 2:1","refs":[{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]}],"footnote":null},{"question":"And may God be practically denied even where he is doctrinally owned?","answer":"Yes.","verse":"They profess that they know God, but in works they deny him,","reference":"Titus 1:16","refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"footnote":null}],[{"question":"Is ignorance of God a great sin?","answer":"Yes.","verse":"They know not the way of the Lord,","reference":"Jeremiah 5:4","refs":[{"printed":"Jeremiah 5:4","osis":["Jer.5.4"]}],"footnote":null},{"question":"And forgetfulness of God?","answer":"Yes.","verse":"Thou hast forgotten God that formed thee,","reference":"Deuteronomy 32:18","refs":[{"printed":"Deuteronomy 32:18","osis":["Deut.32.18"]}],"footnote":null},{"question":"And distrust of God?","answer":"Yes.","verse":"Is the Lord among us, or is he not?","reference":"Exodus 17:7","refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"footnote":null},{"question":"And contempt of God?","answer":"Yes.","verse":"Wherefore do the wicked contemn God?","reference":"Psalm 10:13","refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"footnote":null},{"question":"And any abatement of affection towards him?","answer":"Yes.","verse":"I have somewhat against thee, because thou hast left thy first love,","reference":"Revelation 2:4","refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"footnote":null}],[{"question":"Is it a sin to neglect the worship of God?","answer":"Yes.","verse":"Thou hast not called upon me, O Jacob,","reference":"Isaiah 43:22","refs":[{"printed":"Isaiah 43:22","osis":["Isa.43.22"]}],"footnote":null},{"question":"Or to divide it?","answer":"Yes.","verse":"They swear by the Lord, and swear by Malcham,","reference":"Zephaniah 1:5","refs":[{"printed":"Zephaniah 1:5","osis":["Zeph.1.5"]}],"footnote":null},{"question":"Or to be remiss in it?","answer":"Yes.","verse":"Their heart was not right with him,","reference":"Psalm 78:37","refs":[{"printed":"Psalm 78:37","osis":["Ps.78.37"]}],"footnote":null},{"question":"Or to perform it for selfish ends?","answer":"Yes.","verse":"Did ye at all fast unto me, even to me,","reference":"Zechariah 7:5","refs":[{"printed":"Zechariah 7:5","osis":["Zech.7.5"]}],"footnote":null}],[{"question":"Is idolatry a very heinous sin?","answer":"Yes.","verse":"Neither be ye idolaters, as were some of them,","reference":"1 Corinthians 10:7","refs":[{"printed":"1 Corinthians 10:7","osis":["1Cor.10.7"]}],"footnote":null},{"question":"Were the Gentiles idolaters?","answer":"Yes.","verse":"Ye have seen their idols, wood and stone,","reference":"Deuteronomy 29:17","refs":[{"printed":"Deuteronomy 29:17","osis":["Deut.29.17"]}],"footnote":null},{"question":"Were they guilty of the grossest idolatry?","answer":"Yes.","verse":"They sacrificed to devils, and not to God,","reference":"1 Corinthians 10:20","refs":[{"printed":"1 Corinthians 10:20","osis":["1Cor.10.20"]}],"footnote":null},{"question":"Are the Papists idolaters?","answer":"Yes.","verse":"For they do honour to one who sitteth in the temple of God, showing himself that he is God,","reference":"2 Thessalonians 2:4","refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"footnote":null},{"question":"But is there such a thing as heart idolatry?","answer":"Yes.","verse":"These men have set up their idols in their hearts,","reference":"Ezekiel 14:3","refs":[{"printed":"Ezekiel 14:3","osis":["Ezek.14.3"]}],"footnote":null},{"question":"Are proud men idolaters?","answer":"Yes.","verse":"Thine heart is lifted up, and thou hast said, I am a God,","reference":"Ezekiel 28:2","refs":[{"printed":"Ezekiel 28:2","osis":["Ezek.28.2"]}],"footnote":null},{"question":"And covetous men?","answer":"Yes.","verse":"Mortify covetousness, which is idolatry,","reference":"Colossians 3:5","refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"footnote":null},{"question":"And sensualists?","answer":"Yes.","verse":"Whose god is their belly,","reference":"Philippians 3:19","refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"footnote":null},{"question":"Is undue flattery also a kind of idolatry?","answer":"Yes.","verse":"The people said, it is the voice of God, and not of man,","reference":"Acts 12:22","refs":[{"printed":"Acts 12:22","osis":["Acts.12.22"]}],"footnote":null},{"question":"Is this a sin that God will correct in this world?","answer":"Yes.","verse":"Ye shall bear the sins of your idols,","reference":"Ezekiel 23:49","refs":[{"printed":"Ezekiel 23:49","osis":["Ezek.23.49"]}],"footnote":null},{"question":"And will he severely punish it in the world to come?","answer":"Yes.","verse":"For idolaters shall not inherit the kingdom of God,","reference":"1 Corinthians 6:9","refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"footnote":null}]]},{"question":53,"paragraphs":[[{"question":"Doth God see all our actions?","answer":"Yes.","verse":"If we should say the darkness shall cover us, even the night shall be light about us,","reference":"Psalm 139:11","refs":[{"printed":"Psalm 139:11","osis":["Ps.139.11"]}],"footnote":null},{"question":"Doth he see our most secret duties?","answer":"Yes.","verse":"I know thy works and thy labour,","reference":"Revelation 2:2","refs":[{"printed":"Revelation 2:2","osis":["Rev.2.2"]}],"footnote":null},{"question":"And should this be an encouragement in duty?","answer":"Yes.","verse":"Your father which seeth in secret will reward you openly,","reference":"Matthew 6:4","refs":[{"printed":"Matthew 6:4","osis":["Matt.6.4"]}],"footnote":null},{"question":"Doth he see our secret sins?","answer":"Yes.","verse":"He hath set our secret sins in the light of his countenance,","reference":"Psalm 90:8","refs":[{"printed":"Psalm 90:8","osis":["Ps.90.8"]}],"footnote":null},{"question":"And should this dissuade from sin?","answer":"Yes.","verse":"How can I do this great wickedness, and sin against God?","reference":"Genesis 39:9","refs":[{"printed":"Genesis 39:9","osis":["Gen.39.9"]}],"footnote":null}],[{"question":"Do idolaters often flatter themselves that God doth not see them?","answer":"Yes.","verse":"They do it in the dark, and say, the Lord seeth us not,","reference":"Ezekiel 8:12","refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"footnote":null},{"question":"But doth God see them?","answer":"Yes.","verse":"If we have stretched out oar hands to a strange god, shall not God search this out?","reference":"Psalm 44:20","refs":[{"printed":"Psalm 44:20","osis":["Ps.44.20"]}],"footnote":null},{"question":"Is this an aggravation of their sin?","answer":"Yes.","verse":"They provoke me to anger continually to my face,","reference":"Isaiah 65:3","refs":[{"printed":"Isaiah 65:3","osis":["Isa.65.3"]}],"footnote":null},{"question":"And should it be a preservative against it?","answer":"Yes.","verse":"We must serve God with a perfect heart, for the Lord searcheth all hearts,","reference":"1 Chronicles 28:9","refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"footnote":null}],[{"question":"Is Idolatry spiritual robbery?","answer":"Yes.","verse":"I am the Lord, and my glory I will not give to another,","reference":"Isaiah 42:8","refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"footnote":null},{"question":"And spiritual adultery?","answer":"Yes.","verse":"Thou hast gone a whoring from thy God,","reference":"Hosea 9:1","refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"footnote":null},{"question":"Is God therefore greatly displeased with it?","answer":"Yes.","verse":"They provoked him to jealousy with strange Gods,","reference":"Deuteronomy 32:16","refs":[{"printed":"Deuteronomy 32:16","osis":["Deut.32.16"]}],"footnote":null},{"question":"And is this a reason why we should be aware of it?","answer":"Yes.","verse":"For who knoweth the power of his anger?","reference":"Psalm 90:11","refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"footnote":null}]]},{"question":54,"paragraphs":[[{"question":"Should we be careful to avoid idolatry?","answer":"Yes.","verse":"Take heed, lest ye corrupt yourselves, and make you a graven image,","reference":"Deuteronomy 4:15","refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]}],"footnote":null},{"question":"And that in all the instances of it?","answer":"Yes.","verse":"The similitude of any figure, the likeness of male or female, the likeness of any beast, or winged fowl,","reference":"Deuteronomy 4:17–18","refs":[{"printed":"Deuteronomy 4:17–18","osis":["Deut.4.17-Deut.4.18"]}],"footnote":null},{"question":"And in all the approaches to it?","answer":"Yes.","verse":"Make no mention of the names of other gods, neither let it be heard out of thy mouth,","reference":"Exodus 23:13","refs":[{"printed":"Exodus 23:13","osis":["Exod.23.13"]}],"footnote":null}],[{"question":"Is idolatry any infatuating sin?","answer":"Yes.","verse":"They are mad upon their idols,","reference":"Jeremiah 50:38","refs":[{"printed":"Jeremiah 50:38","osis":["Jer.50.38"]}],"footnote":null},{"question":"And a spreading sin?","answer":"Yes.","verse":"For Asia and the whole world worshipped the goddess Diana,","reference":"Acts 19:27","refs":[{"printed":"Acts 19:27","osis":["Acts.19.27"]}],"footnote":null},{"question":"Was it therefore necessary that the prohibition of it should be enforced and repeated?","answer":"Yes.","verse":"For precept must be upon precept, and line upon line,","reference":"Isaiah 28:10","refs":[{"printed":"Isaiah 28:10","osis":["Isa.28.10"]}],"footnote":null},{"question":"And is it forbidden in the new testament as well as the old?","answer":"Yes.","verse":"That they should not worship idols of gold and silver, and stone, and wood,","reference":"Revelation 9:20","refs":[{"printed":"Revelation 9:20","osis":["Rev.9.20"]}],"footnote":null}]]},{"question":55,"paragraphs":[[{"question":"May civil honour be given to creatures?","answer":"Yes.","verse":"Thy father’s children shall bow down before thee,","reference":"Genesis 49:8","refs":[{"printed":"Genesis 49:8","osis":["Gen.49.8"]}],"footnote":null},{"question":"But is divine worship due only to God?","answer":"Yes.","verse":"Him only shalt thou serve,","reference":"Matthew 4:10","refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"footnote":null},{"question":"Is the light of nature sufficient to direct us in the worship of God?","answer":"No.","verse":"Whom ye ignorantly worship,","reference":"Acts 17:23","refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"footnote":null},{"question":"Should we therefore have recourse to the written word?","answer":"Yes.","verse":"And","reference":"Joshua 8:31","refs":[{"printed":"Joshua 8:31","osis":["Josh.8.31"]}],"footnote":null}],[{"question":"Should all God’s ordinances be received?","answer":"Yes.","verse":"Receive, I pray thee, the law from his mouth,","reference":"Job 22:22","refs":[{"printed":"Job 22:22","osis":["Job.22.22"]}],"footnote":null},{"question":"And observed?","answer":"Yes.","verse":"Ye shall observe my statutes,","reference":"Leviticus 19:37","refs":[{"printed":"Leviticus 19:37","osis":["Lev.19.37"]}],"footnote":null},{"question":"And kept pure without adulteration?","answer":"Yes.","verse":"And thou not unto his’ words,","reference":"Proverbs 30:6","refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"footnote":null},{"question":"And entire without diminution?","answer":"Yes.","verse":"Ye have not kept my ways, but “have been partial in my law,","reference":"Malachi 2:9","refs":[{"printed":"Malachi 2:9","osis":["Mal.2.9"]}],"footnote":null},{"question":"Is this especially the duty of ministers?","answer":"Yes.","verse":"The good thing which was committed to thee keep,","reference":"2 Timothy 1:14","refs":[{"printed":"2 Timothy 1:14","osis":["2Tim.1.14"]}],"footnote":null}],[{"question":"May not our own fancies be the rule of our worship?","answer":"No.","verse":"Remember the commandments of the Lord, and seek not after your own heart, and your own eyes,","reference":"Numbers 15:39","refs":[{"printed":"Numbers 15:39","osis":["Num.15.39"]}],"footnote":null},{"question":"Nor the customs of men?","answer":"No.","verse":"After the doings of the land of Egypt, and after the doings of the land of Canaan, ye shall not do,","reference":"Leviticus 18:3","refs":[{"printed":"Leviticus 18:3","osis":["Lev.18.3"]}],"footnote":null},{"question":"Nor the prescriptions of superiors?","answer":"No.","verse":"Be it known unto thee, O King, that we will not serve thy Gods,","reference":"Daniel 3:18","refs":[{"printed":"Daniel 3:18","osis":["Dan.3.18"]}],"footnote":null},{"question":"Should we therefore keep close to God’s word as our rule?","answer":"Yes.","verse":"And look that thou make them after the pattern,","reference":"Exodus 25:40","refs":[{"printed":"Exodus 25:40","osis":["Exod.25.40"]}],"footnote":null},{"question":"Nor be affrighted therefrom by the greatest reproaches or sufferings?","answer":"No.","verse":"None of these things move me,","reference":"Acts 20:24","refs":[{"printed":"Acts 20:24","osis":["Acts.20.24"]}],"footnote":null}]]},{"question":56,"paragraphs":[[{"question":"Is it a sin to worship any creature?","answer":"Yes.","verse":"They served the creature more than the Creator,","reference":"Romans 1:25","refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"footnote":null},{"question":"Or the image of any creature?","answer":"Yes.","verse":"Cursed be the man that maketh any graven or molten image an abomination unto the Lord,","reference":"Deuteronomy 27:15","refs":[{"printed":"Deuteronomy 27:15","osis":["Deut.27.15"]}],"footnote":null},{"question":"May we not worship the host of heaven?","answer":"No.","verse":"Lest when thou seest the sun and the moon and the stars, thou shouldst be driven to worship them,","reference":"Deuteronomy 4:19","refs":[{"printed":"Deuteronomy 4:19","osis":["Deut.4.19"]}],"footnote":null},{"question":"Nor great and good men?","answer":"No.","verse":"Why do ye these things, we are also men of like passions with you,","reference":"Acts 14:15","refs":[{"printed":"Acts 14:15","osis":["Acts.14.15"]}],"footnote":null},{"question":"Nor good angels?","answer":"No.","verse":"Let no man beguile you of your reward, by a voluntary humility and worshipping of angels,","reference":"Colossians 2:18","refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"footnote":null}],[{"question":"Is it a sin to plead for idols?","answer":"Yes.","verse":"Will ye plead for Baal?","reference":"Judges 6:31","refs":[{"printed":"Judges 6:31","osis":["Judg.6.31"]}],"footnote":null},{"question":"Or pray to them?","answer":"Yes.","verse":"One shall cry to him yet he cannot answer,","reference":"Isaiah 46:7","refs":[{"printed":"Isaiah 46:7","osis":["Isa.46.7"]}],"footnote":null},{"question":"Or trust in them?","answer":"Yes.","verse":"They shall be greatly ashamed that trust in graven images,","reference":"Isaiah 42:17","refs":[{"printed":"Isaiah 42:17","osis":["Isa.42.17"]}],"footnote":null},{"question":"Or attribute any thing to them?","answer":"Yes.","verse":"Lest thou shouldst say, My idol hath done them,","reference":"Isaiah 48:5","refs":[{"printed":"Isaiah 48:5","osis":["Isa.48.5"]}],"footnote":null},{"question":"Or give them any part of religious worship?","answer":"Yes.","verse":"If my heart hath been secretly enticed, or my mouth hath kissed my hand this were an iniquity, to be punished by the Judge,","reference":"Job 31:27","refs":[{"printed":"Job 31:27","osis":["Job.31.27"]}],"footnote":null}],[{"question":"Is it a sin to worship the true God by images?","answer":"Yes.","verse":"Take ye therefore good heed unto yourselves, for ye saw no manner of similitude,","reference":"Deuteronomy 4:15–16","refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"footnote":null},{"question":"Can we form any image of God in our minds?","answer":"No.","verse":"To whom will ye liken God?","reference":"Isaiah 40:18","refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"footnote":null},{"question":"Is it impossible then to form it with our hands?","answer":"Yes.","verse":"For we must not think that the Godhead is like unto gold or silver, or stone graven by art or man’s device,","reference":"Acts 17:29","refs":[{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"footnote":null},{"question":"Do those therefore that attempt it put a great affront upon him?","answer":"Yes.","verse":"They change the glory of the incorruptible God into an image made like unto corruptible man,","reference":"Romans 1:23","refs":[{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"footnote":null}],[{"question":"Doth this commandment forbid all superstitious practices in worship?","answer":"Yes.","verse":"In all things ye are too superstitious,","reference":"Acts 17:22","refs":[{"printed":"Acts 17:22","osis":["Acts.17.22"]}],"footnote":null},{"question":"And all sinful compliances with the invention of men?","answer":"Yes.","verse":"Touch not, taste not, handle not after the commandments and doctrines of men,","reference":"Colossians 2:21–22","refs":[{"printed":"Colossians 2:21–22","osis":["Col.2.21-Col.2.22"]}],"footnote":null},{"question":"Does it particularly condemn the idolatry of the papists in worshipping a consecrated host?","answer":"Yes.","verse":"For it is bread that we break,","reference":"1 Corinthians 10:16","refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"footnote":null},{"question":"Is it enough that these things are not expressly forbidden?","answer":"No.","verse":"They offered strange five, which the Lord commanded them not,","reference":"Leviticus 10","refs":[{"printed":"Leviticus 10","osis":["Lev.10"]}],"footnote":null}]]},{"question":57,"paragraphs":[[{"question":"Is God the Lord?","answer":"Yes.","verse":"I am the Lord,","reference":"Leviticus 19:4","refs":[{"printed":"Leviticus 19:4","osis":["Lev.19.4"]}],"footnote":null},{"question":"Is that a reason why we should worship him?","answer":"Yes.","verse":"Let us kneel before the Lord our Maker,","reference":"Psalm 95:5","refs":[{"printed":"Psalm 95:5","osis":["Ps.95.5"]}],"footnote":null},{"question":"And is idolatry therefore an act of rebellion against him?","answer":"Yes.","verse":"We have rebelled by departing from thee,","reference":"Daniel 9:5","refs":[{"printed":"Daniel 9:5","osis":["Dan.9.5"]}],"footnote":null},{"question":"Is he our God?","answer":"Yes.","verse":"I am the Lord your God,","reference":"Leviticus 26:13","refs":[{"printed":"Leviticus 26:13","osis":["Lev.26.13"]}],"footnote":null},{"question":"Is that also a reason why we should worship him?","answer":"Yes.","verse":"We will serve the Lord, for he is our God,","reference":"Joshua 24:18","refs":[{"printed":"Joshua 24:18","osis":["Josh.24.18"]}],"footnote":null},{"question":"And cleave unto him?","answer":"Yes.","verse":"For hath a nation changed their gods,","reference":"Jeremiah 2:11","refs":[{"printed":"Jeremiah 2:11","osis":["Jer.2.11"]}],"footnote":null},{"question":"And is it a breach of covenant if we do not?","answer":"Yes.","verse":"They will turn unto other gods, and serve them, and break my covenant,","reference":"Deuteronomy 31:20","refs":[{"printed":"Deuteronomy 31:20","osis":["Deut.31.20"]}],"footnote":null}],[{"question":"Is God a jealous God?","answer":"Yes.","verse":"The Lord thy God is a jealous God amongst you,","reference":"Deuteronomy 6:15","refs":[{"printed":"Deuteronomy 6:15","osis":["Deut.6.15"]}],"footnote":null},{"question":"Doth jealousy imply the height of anger and indignation?","answer":"Yes.","verse":"God is jealous, the Lord revengeth, and is furious,","reference":"Nahum 1:2","refs":[{"printed":"Nahum 1:2","osis":["Nah.1.2"]}],"footnote":null},{"question":"And doth nothing stir up the jealousy of God more than idolatry?","answer":"No.","verse":"They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities,","reference":"Deuteronomy 32:21","refs":[{"printed":"Deuteronomy 32:21","osis":["Deut.32.21"]}],"footnote":null}],[{"question":"Will God visit the iniquity of such?","answer":"Yes.","verse":"Shall I not visit them for these things,","reference":"Jeremiah 5:9","refs":[{"printed":"Jeremiah 5:9","osis":["Jer.5.9"]}],"footnote":null},{"question":"And that upon their children?","answer":"Yes.","verse":"Thou recompensest the iniquity of the fathers, into the bosom of their children,","reference":"Jeremiah 32:18","refs":[{"printed":"Jeremiah 32:18","osis":["Jer.32.18"]}],"footnote":null},{"question":"And their children’s children?","answer":"Yes.","verse":"To the third and fourth generation,","reference":"Exodus 34:7","refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"footnote":null},{"question":"But will his judgments fall most heavily on those who make their father’s sins their own?","answer":"Yes.","verse":"Behold ye are risen up in your father’s stead, an increase of sinful men, to augment the anger of the Lord,","reference":"Numbers 32:14","refs":[{"printed":"Numbers 32:14","osis":["Num.32.14"]}],"footnote":null}],[{"question":"Amidst the most general apostacy are there some that love God* and keep his commandments?","answer":"Yes.","verse":"I have left me seven thousand in Israel that have not bowed to Baal,","reference":"1 Kings 19:18","refs":[{"printed":"1 Kings 19:18","osis":["1Kgs.19.18"]}],"footnote":null},{"question":"And may such expect to be exempted from desolating judgments when they come?","answer":"Yes.","verse":"Go set a mark on the forehead of them that sigh and cry,","reference":"Ezekiel 9:4","refs":[{"printed":"Ezekiel 9:4","osis":["Ezek.9.4"]}],"footnote":null},{"question":"And to meet with peculiar tokens of the divine regard?","answer":"Yes.","verse":"For the mercy of the Lord is from everlasting to everlasting, upon all them that fear him,","reference":"Psalm 103:17","refs":[{"printed":"Psalm 103:17","osis":["Ps.103.17"]}],"footnote":null}]]},{"question":58,"paragraphs":[[{"question":"By God’s name are we to understand his nature?","answer":"Yes.","verse":"My name is in him, (speaking of Christ)","reference":"Exodus 23:21","refs":[{"printed":"Exodus 23:21","osis":["Exod.23.21"]}],"footnote":null},{"question":"And his essential properties?","answer":"Yes.","verse":"I will make all my goodness to pass before thee, and I will proclaim the name of the Lord,","reference":"Exodus 33:19","refs":[{"printed":"Exodus 33:19","osis":["Exod.33.19"]}],"footnote":null},{"question":"And his titles?","answer":"Yes.","verse":"If they shall say, what is his name? What shall I answer? And God said, I am that I am,","reference":"Exodus 3:13–14","refs":[{"printed":"Exodus 3:13–14","osis":["Exod.3.13-Exod.3.14"]}],"footnote":null},{"question":"And any thing whereby he maketh himself known?","answer":"Yes.","verse":"I have manifested thy name unto the men thou gavest me,","reference":"John 17:6","refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"footnote":null}],[{"question":"Should we reverence the name of God?","answer":"Yes.","verse":"That thou mayest fear this glorious and fearful name, the Lord thy God,","reference":"Deuteronomy 28:58","refs":[{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"footnote":null},{"question":"And trust in it?","answer":"Yes.","verse":"The name of the Lord is a strong tower, the righteous runneth into it and is safe,","reference":"Proverbs 18:10","refs":[{"printed":"Proverbs 18:10","osis":["Prov.18.10"]}],"footnote":null},{"question":"And walk in it?","answer":"Yes.","verse":"We will walk in the name of the Lord our God, for ever and for ever,","reference":"Micah 4:5","refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"footnote":null},{"question":"And should we do this by no other means?","answer":"No.","verse":"I will take away the names of Baalim out of her mouth,","reference":"Hosea 2:17","refs":[{"printed":"Hosea 2:17","osis":["Hos.2.17"]}],"footnote":null}],[{"question":"Hath God a great regard for his own name?","answer":"Yes.","verse":"For how should my name be polluted,","reference":"Isaiah 48:11","refs":[{"printed":"Isaiah 48:11","osis":["Isa.48.11"]}],"footnote":null},{"question":"Is it therefore a great sin for us to be careless of it?","answer":"Yes.","verse":"Neither shalt thou profane the name of thy God, I am the Lord,","reference":"Leviticus 18:21","refs":[{"printed":"Leviticus 18:21","osis":["Lev.18.21"]}],"footnote":null}]]},{"question":59,"paragraphs":[[{"question":"Should we make profession of God’s name?","answer":"Yes.","verse":"O Lord, we are called by thy name,","reference":"Jeremiah 14:9","refs":[{"printed":"Jeremiah 14:9","osis":["Jer.14.9"]}],"footnote":null},{"question":"And be sincere in our profession?","answer":"Yes.","verse":"They shall ask the way to Zion with their faces thitherward,","reference":"Jeremiah 50:5","refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]}],"footnote":null},{"question":"And be careful to credit and maintain it?","answer":"Yes.","verse":"Thou hast kept my word and hast not denied my name,","reference":"Revelation 3:8","refs":[{"printed":"Revelation 3:8","osis":["Rev.3.8"]}],"footnote":null}],[{"question":"Should we use the name of God in prayer?","answer":"Yes.","verse":"I will call on the name of the Lord,","reference":"Psalm 116:17","refs":[{"printed":"Psalm 116:17","osis":["Ps.116.17"]}],"footnote":null},{"question":"And in praise?","answer":"Yes.","verse":"Let them praise thy great name,","reference":"Psalm 99:3","refs":[{"printed":"Psalm 99:3","osis":["Ps.99.3"]}],"footnote":null},{"question":"And in Christian conversation?","answer":"Yes.","verse":"I will declare thy name unto my brethren,","reference":"Psalm 22:22","refs":[{"printed":"Psalm 22:22","osis":["Ps.22.22"]}],"footnote":null},{"question":"But should we do it with the profoundest humility?","answer":"Yes.","verse":"Behold I have taken upon me to speak unto God, who am but dust and ashes,","reference":"Genesis 18:27","refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]}],"footnote":null},{"question":"And when great seriousness and deliberation?","answer":"Yes.","verse":"Be not rash with thy mouth,","reference":"Ecclesiastes 5:2","refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"footnote":null}],[{"question":"Should we give glory to God in his word?","answer":"Yes.","verse":"For he hath magnified his word above all his name,","reference":"Psalm 138:2","refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"footnote":null},{"question":"And in his works?","answer":"Yes.","verse":"Let them declare his works with rejoicing,","reference":"Psalm 107:22","refs":[{"printed":"Psalm 107:22","osis":["Ps.107.22"]}],"footnote":null},{"question":"And in his worship?","answer":"Yes.","verse":"For God is greatly to be feared in the assemblies of his saints, and to be had in reverence by all them that are about him,","reference":"Psalm 89:7","refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"footnote":null}],[{"question":"Is it lawful to swear?","answer":"Yes.","verse":"An oath for confirmation is the end of all strife,","reference":"Hebrews 6:19","refs":[{"printed":"Hebrews 6:19","osis":["Heb.6.19"]}],"footnote":null},{"question":"But should we be cautious in swearing?","answer":"Yes.","verse":"We should fear an oath,","reference":"Ecclesiastes 9:2","refs":[{"printed":"Ecclesiastes 9:2","osis":["Eccl.9.2"]}],"footnote":null},{"question":"And conscientious?","answer":"Yes.","verse":"Thou shalt swear in truth, in judgment, and in righteousness,","reference":"Jeremiah 4:2","refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"footnote":null},{"question":"Doth an oath bind the soul?","answer":"Yes.","verse":"If a man swear an oath to bind his soul with a bond,","reference":"Numbers 30:2","refs":[{"printed":"Numbers 30:2","osis":["Num.30.2"]}],"footnote":null},{"question":"Should we therefore look upon ourselves as bound by it?","answer":"Yes.","verse":"David spared Mephibosheth, Jonathan’s son, because of the oath of the Lord,","reference":"2 Samuel 21:7","refs":[{"printed":"2 Samuel 21:7","osis":["2Sam.21.7"]}],"footnote":null},{"question":"And that though it is to our detriment?","answer":"Yes.","verse":"The good man sweareth to his own hurt, and changeth not,","reference":"Psalm 15:4","refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"footnote":null}]]},{"question":60,"paragraphs":[[{"question":"Is it a great sin to profane God’s name?","answer":"Yes.","verse":"They profaned my holy name,","reference":"Ezekiel 36:20","refs":[{"printed":"Ezekiel 36:20","osis":["Ezek.36.20"]}],"footnote":null},{"question":"Is it a profanation of God’s name to use it as an expletive in discourse?","answer":"Yes.","verse":"Let your communication be yea, yea, and nay, nay, for whatsoever is more than these cometh of evil,","reference":"Matthew 5:37","refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]}],"footnote":null},{"question":"Or as a charm?","answer":"Yes.","verse":"As those exorcists who said we adjure you by Jesus,","reference":"Acts 19:13","refs":[{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"footnote":null},{"question":"Or as a sanction for cruelty?","answer":"Yes.","verse":"Your brethren that hated you and cast you out, said, Let the Lord be glorified,","reference":"Isaiah 66:5","refs":[{"printed":"Isaiah 66:5","osis":["Isa.66.5"]}],"footnote":null},{"question":"Is God’s name also profaned by putting a slight upon sacred things?","answer":"Yes.","verse":"Cursed be he that voweth and sacrificeth to the Lord a corrupt thing, for I am a great King, saith the Lord, and my name is dreadful,","reference":"Malachi 1:14","refs":[{"printed":"Malachi 1:14","osis":["Mal.1.14"]}],"footnote":null}],[{"question":"Is blasphemy a breach of this commandment?","answer":"Yes.","verse":"Foolish people have blasphemed thy name,","reference":"Psalm 74:18","refs":[{"printed":"Psalm 74:18","osis":["Ps.74.18"]}],"footnote":null},{"question":"And hypocrisy?","answer":"Yes.","verse":"For unto the wicked God saith, what hast thou to do to declare my statutes,","reference":"Psalm 50:16","refs":[{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"footnote":null},{"question":"Is this a great sin?","answer":"Yes.","verse":"Their heart is divided, now shall they be found faulty,","reference":"Hosea 10:2","refs":[{"printed":"Hosea 10:2","osis":["Hos.10.2"]}],"footnote":null},{"question":"And a destructive sin?","answer":"Yes.","verse":"The hypocrites in heart heap up wrath,","reference":"Job 36:13","refs":[{"printed":"Job 36:13","osis":["Job.36.13"]}],"footnote":null},{"question":"Should we therefore be careful to avoid it?","answer":"Yes.","verse":"Beware of the leaven of the Pharisees, which is hypocrisy,","reference":"Luke 12:1","refs":[{"printed":"Luke 12:1","osis":["Luke.12.1"]}],"footnote":null}],[{"question":"Is this commandment broken by sinful and unnecessary lots?","answer":"Yes.","verse":"They cast pur, that is the lot, before Haman from day to day,","reference":"Esther 3:7","refs":[{"printed":"Esther 3:7","osis":["Esth.3.7"]}],"footnote":null},{"question":"And by profane cursing?","answer":"Yes.","verse":"Out of the same mouth proceedeth blessing and cursing, my brethren, these things ought not to be,","reference":"James 3:10","refs":[{"printed":"James 3:10","osis":["Jas.3.10"]}],"footnote":null},{"question":"And by rash swearing?","answer":"Yes.","verse":"Above all things, my brethren, swear not,","reference":"James 5:12","refs":[{"printed":"James 5:12","osis":["Jas.5.12"]}],"footnote":null},{"question":"And by false swearing?","answer":"Yes.","verse":"Ye shall not swear by my name falsely,","reference":"Leviticus 19:12","refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"footnote":null}],[{"question":"Is it a great sin to swear falsely?","answer":"Yes.","verse":"For it blasphemeth that worthy name, by which we are called,","reference":"James 2:7","refs":[{"printed":"James 2:7","osis":["Jas.2.7"]}],"footnote":null},{"question":"Is it a sin that brings a curse upon the persons who are guilty of it?","answer":"Yes.","verse":"Will ye steal, murder and swear falsely, therefore I will cast you out of my sight,","reference":"Jeremiah 7:9, 15","refs":[{"printed":"Jeremiah 7:9, 15","osis":["Jer.7.9","Jer.7.15"]}],"footnote":null},{"question":"And upon their families?","answer":"Yes.","verse":"It shall enter into the house of him that sweareth falsely by my name,","reference":"Zechariah 5:4","refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"footnote":null},{"question":"And upon the land?","answer":"Yes.","verse":"Because of swearing the land mourns,","reference":"Jeremiah 23:10","refs":[{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"footnote":null}]]},{"question":61,"paragraphs":[[{"question":"Do the breakers of this commandment often escape punishment from men?","answer":"Yes.","verse":"Men hear cursing, and bewray it not,","reference":"Proverbs 29:24","refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"footnote":null},{"question":"And are they therefore secure?","answer":"Yes.","verse":"Because sentence is not speedily executed, therefore their hearts is fully set in them to do evil,","reference":"Ecclesiastes 8:11","refs":[{"printed":"Ecclesiastes 8:11","osis":["Eccl.8.11"]}],"footnote":null},{"question":"But do those who connive at this sin thereby become partners in it?","answer":"Yes.","verse":"If a soul hear the voice of swearing and do not utter it, he shall bear his iniquity,","reference":"Leviticus 5:1","refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"footnote":null}],[{"question":"Do such hope to escape the judgments of God?","answer":"Yes.","verse":"They belch out with their mouths, and say who doth hear,","reference":"Psalm 59:7","refs":[{"printed":"Psalm 59:7","osis":["Ps.59.7"]}],"footnote":null},{"question":"But shall they escape them?","answer":"No.","verse":"Surely my oath which he hath despised, I will recompense upon his head,","reference":"Ezekiel 17:19","refs":[{"printed":"Ezekiel 17:19","osis":["Ezek.17.19"]}],"footnote":null}],[{"question":"Shall hypocrites be punished?","answer":"Yes.","verse":"Woe unto you hypocrites,","reference":"Matthew 23:13","refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"footnote":null},{"question":"And mockers?","answer":"Yes.","verse":"Behold ye despisers, wonder and perish,","reference":"Acts 13:41","refs":[{"printed":"Acts 13:41","osis":["Acts.13.41"]}],"footnote":null},{"question":"And covenant breakers?","answer":"Yes.","verse":"Surely in the place where the king dwelleth, who made him king, and whose covenant he brake, he shall die,","reference":"Ezekiel 17:16","refs":[{"printed":"Ezekiel 17:16","osis":["Ezek.17.16"]}],"footnote":null},{"question":"And those who use God’s name in a vain manner?","answer":"Yes.","verse":"For every idle word that men speak they must give an account,","reference":"Matthew 12:36","refs":[{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"footnote":null},{"question":"Shall such be punished in this world?","answer":"Yes.","verse":"The Lord will make their plagues wonderful,","reference":"Deuteronomy 28:59","refs":[{"printed":"Deuteronomy 28:59","osis":["Deut.28.59"]}],"footnote":null},{"question":"And in the world to come?","answer":"Yes.","verse":"They treasure up wrath against the day of wrath,","reference":"Romans 2:5","refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"footnote":null}]]},{"question":62,"paragraphs":[[{"question":"Is labour necessary as well as rest?","answer":"Yes.","verse":"Six days shalt thou labour,","reference":"Deuteronomy 5:13","refs":[{"printed":"Deuteronomy 5:13","osis":["Deut.5.13"]}],"footnote":null},{"question":"Doth labour tend to plenty?","answer":"Yes.","verse":"The soul of the diligent shall be made fat,","reference":"Proverbs 13:4","refs":[{"printed":"Proverbs 13:4","osis":["Prov.13.4"]}],"footnote":null},{"question":"And does it add sweetness to our gettings?","answer":"Yes.","verse":"The sleep of the labouring man is sweet,","reference":"Ecclesiastes 5:12","refs":[{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]}],"footnote":null},{"question":"Doth idleness tend to poverty?","answer":"Yes.","verse":"It clotheth a man with rags,","reference":"Proverbs 23:21","refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"footnote":null},{"question":"And expose to many temptations?","answer":"Yes.","verse":"They learn to be idle, and not only idle but tattlers also, and busy bodies, speaking things which they ought not,","reference":"1 Timothy 5:13","refs":[{"printed":"1 Timothy 5:13","osis":["1Tim.5.13"]}],"footnote":null},{"question":"Is it therefore forbidden under the severest penalties?","answer":"Yes.","verse":"This we commanded you that if any would not work, neither should he eat,","reference":"2 Thessalonians 3:10","refs":[{"printed":"2 Thessalonians 3:10","osis":["2Thess.3.10"]}],"footnote":null},{"question":"And doth it hence appear that a multiplicity of unnecessary holy days is both a nuisance and a sin?","answer":"Yes.","verse":"Ye observe days and months, and times, and years, I am afraid of you,","reference":"Galatians 4:10–11","refs":[{"printed":"Galatians 4:10–11","osis":["Gal.4.10-Gal.4.11"]}],"footnote":null}],[{"question":"Should every returning seventh day be set apart to the services of religion?","answer":"Yes.","verse":"From one Sabbath to another shall all flesh come and worship before me, saith the Lord,","reference":"Isaiah 66:23","refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"footnote":null},{"question":"But should our religion be confined to that day?","answer":"No.","verse":"For every day will I bless thee,","reference":"Psalm 145:2","refs":[{"printed":"Psalm 145:2","osis":["Ps.145.2"]}],"footnote":null},{"question":"Must children keep the Sabbath?","answer":"Yes.","verse":"Thou, and thy son, and thy daughter,","reference":"Exodus 20:10","refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"footnote":null},{"question":"And servants?","answer":"Yes.","verse":"That thy man-servant and thy maid-servant may rest as well as thou,","reference":"Deuteronomy 5:14","refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"footnote":null},{"question":"And our cattle?","answer":"Yes.","verse":"I saw some lading asses on the Sabbath day and I testified against them,","reference":"Nehemiah 13:15","refs":[{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]}],"footnote":null},{"question":"Hath the Sabbath a reference to God’s resting from the works of creation?","answer":"Yes.","verse":"On the seventh day God ended his works,","reference":"Genesis 2:2","refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"footnote":null},{"question":"Should we therefore on this day remember him in his works?","answer":"Yes.","verse":"Worship him that made heaven, and earth, and the sea, and the fountains of water,","reference":"Revelation 14:7","refs":[{"printed":"Revelation 14:7","osis":["Rev.14.7"]}],"footnote":null},{"question":"Doth it point out an eternal rest?","answer":"Yes.","verse":"There remaineth a rest, (or the keeping of a Sabbath) for the people of God,","reference":"Hebrews 4:9","refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"footnote":null},{"question":"Should we therefore keep that rest in view, and labour to attain it?","answer":"Yes.","verse":"Let us labour therefore to enter into that rest,","reference":"Hebrews 4:11","refs":[{"printed":"Hebrews 4:11","osis":["Heb.4.11"]}],"footnote":null}]]},{"question":63,"paragraphs":[[{"question":"Is it the will of God that we should take special notice of the Sabbath?","answer":"Yes.","verse":"Remember the Sabbath day,","reference":"Exodus 20:8","refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"footnote":null},{"question":"Should we remember it before it comes?","answer":"Yes.","verse":"For we read of the preparation of the Sabbath,","reference":"Mark 15:42","refs":[{"printed":"Mark 15:42","osis":["Mark.15.42"]}],"footnote":null},{"question":"And when it comes?","answer":"Yes.","verse":"Eat that to-day, for to-day is a Sabbath unto the Lord,","reference":"Exodus 16:25","refs":[{"printed":"Exodus 16:25","osis":["Exod.16.25"]}],"footnote":null},{"question":"And after it is over?","answer":"Yes.","verse":"I had gone with the multitude that kept holy day,","reference":"Psalm 42:4","refs":[{"printed":"Psalm 42:4","osis":["Ps.42.4"]}],"footnote":null}],[{"question":"Must we keep holy the Sabbath-day?","answer":"Yes.","verse":"Hallow my Sabbaths,","reference":"Ezekiel 20:20","refs":[{"printed":"Ezekiel 20:20","osis":["Ezek.20.20"]}],"footnote":null},{"question":"Must we keep it by holy rest?","answer":"Yes.","verse":"Six days may work be done, but in the seventh is the Sabbath of rest,","reference":"Exodus 31:15","refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"footnote":null},{"question":"And by holy services?","answer":"Yes.","verse":"The people of the land shall worship at the door of this gate in the Sabbath,","reference":"Ezekiel 46:3","refs":[{"printed":"Ezekiel 46:3","osis":["Ezek.46.3"]}],"footnote":null},{"question":"And with holy affections?","answer":"Yes.","verse":"This is the day which the Lord hath made, we will rejoice and be glad in it,","reference":"Psalm 118:24","refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]}],"footnote":null}],[{"question":"Must the Sabbath that we keep be a common day, consisting of twenty-four hours?","answer":"Yes.","verse":"For the evening and the morning were the first day,","reference":"Genesis 1:5","refs":[{"printed":"Genesis 1:5","osis":["Gen.1.5"]}],"footnote":null},{"question":"Should not the Sabbath then be begun and ended in the evening?","answer":"No.","verse":"For we read that the Sabbath ended when it begun to dawn towards the first day of the week,","reference":"Matthew 28:1","refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"footnote":null}]]},{"question":64,"paragraphs":[[{"question":"Was the Sabbath appointed from the beginning of the world?","answer":"Yes.","verse":"God blessed the seventh day and sanctified it,","reference":"Genesis 2:2","refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"footnote":null},{"question":"And was it observed before the giving of the law?","answer":"Yes.","verse":"Tomorrow is the rest of the holy Sabbath,","reference":"Exodus 16:23","refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"footnote":null},{"question":"Was it particularly enforced upon the Israelites?","answer":"Yes.","verse":"I gave them my Sabbaths,","reference":"Ezekiel 20:12","refs":[{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]}],"footnote":null},{"question":"And that in commemoration of their delivery out of Egypt?","answer":"Yes.","verse":"Remember that thou wast a servant in Egypt, and that the Lord thy God brought thee out from thence, therefore he commanded thee to keep the Sabbath-day,","reference":"Deuteronomy 5:15","refs":[{"printed":"Deuteronomy 5:15","osis":["Deut.5.15"]}],"footnote":null},{"question":"But is it obligator yon Christians?","answer":"Yes.","verse":"Pray that your flight be not on the Sabbath-day,","reference":"Matthew 24:20","refs":[{"printed":"Matthew 24:20","osis":["Matt.24.20"]}],"footnote":null}],[{"question":"Was the Jewish Sabbath kept on the seventh day of the week?","answer":"Yes.","verse":"For he spake on the seventh day this wise,","reference":"Hebrews 4:4","refs":[{"printed":"Hebrews 4:4","osis":["Heb.4.4"]}],"footnote":null},{"question":"But had Christ a power to alter it?","answer":"Yes.","verse":"For the Son of Man is Lord even of the Sabbath-day,","reference":"Matthew 12:8","refs":[{"printed":"Matthew 12:8","osis":["Matt.12.8"]}],"footnote":null},{"question":"Is such an alteration hinted at in the Old Testament?","answer":"Yes.","verse":"It shall be that upon the eighth day, and so forward, the priests shall make your burnt-offerings, etc., and I will accept you, saith the Lord God.","reference":"Ezekiel 43:27","refs":[{"printed":"Ezekiel 43:27","osis":["Ezek.43.27"]}],"footnote":"Most if not all expositors agree, that these chapters at the end of Ezekiel refer to the form, order and worship of the gospel church, (though there may be some difficulty in making the application) and then by the eighth day here spoken of, it seems most natural to understand the first day of the week, or Christian sabbath, in the stated returns of it. See Dr. Gill, upon the place."},{"question":"And did it actually take place after Christ’s resurrection?","answer":"Yes.","verse":"For on the first day of the week, the disciples came together to break bread,","reference":"Acts 20:7","refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"footnote":null},{"question":"And does their example carry in it, the force of a command?","answer":"Yes.","verse":"Wherefore I beseech you, be ye followers of me,","reference":"1 Corinthians 4:16","refs":[{"printed":"1 Corinthians 4:16","osis":["1Cor.4.16"]}],"footnote":null}],[{"question":"Did Christ rise upon the first day?","answer":"Yes.","verse":"He rose early on the first day of the week,","reference":"Mark 16:9","refs":[{"printed":"Mark 16:9","osis":["Mark.16.9"]}],"footnote":null},{"question":"And did he then rest from his labours?","answer":"Yes.","verse":"He ceased from his own works, as God did from his,","reference":"Hebrews 4:10","refs":[{"printed":"Hebrews 4:10","osis":["Heb.4.10"]}],"footnote":null},{"question":"Did he honour this day with his presence?","answer":"Yes.","verse":"The same day at evening, being the first day of the week, came Jesus, and stood in the midst,","reference":"John 20:19","refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"footnote":null},{"question":"And did he renew his visit the next first day?","answer":"Yes.","verse":"After eight days, when the disciples were within and Thomas with them, came Jesus,","reference":"John 20:26","refs":[{"printed":"John 20:26","osis":["John.20.26"]}],"footnote":"Almost all the nations of the world, except the English, reckon their days inclusively, and so did the ancient Hebrews. ’Tis observable, that we read of no other assembling of the disciples between the days spoken of John 20:19,26, which is somewhat surprising, if we suppose the seventh day to have been kept by them as the sabbath. Surely they would have then met on that day, and Christ would have dignified it by his presence."},{"question":"And was this a mark of his approbation?","answer":"Yes.","verse":"For he meeteth them that remember him in his ways,","reference":"Isaiah 64:5","refs":[{"printed":"Isaiah 64:5","osis":["Isa.64.5"]}],"footnote":null}],[{"question":"Was this day dignified by a new title?","answer":"Yes.","verse":"It was called the Lord’s day,","reference":"Revelation 1:10","refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"footnote":null},{"question":"Did the Spirit bestow his extraordinary gifts on this day?","answer":"Yes.","verse":"For it was on the day of Pentecost, which was the morrow after the seventh day,","reference":"Acts 2:1","refs":[{"printed":"Acts 2:1","osis":["Acts.2.1"]}],"footnote":null},{"question":"Does he on it confer his special grace?","answer":"Yes.","verse":"I was in the Spirit on the Lord’s day,","reference":"Revelation 1:10","refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"footnote":null}],[{"question":"Did the primitive Christians assemble on this day?","answer":"Yes.","verse":"Upon the first day of the week let every one lay by him in store,","reference":"1 Corinthians 16:1–2","refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"footnote":null},{"question":"And was this a public and not a private collection?","answer":"Yes.","verse":"That there be no gatherings when I come.","reference":"1 Corinthians 16:1–2","refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"footnote":"Such charitable contributions were well adapted to times of public worship. See Dr. Gill, on the place, as also Isaiah 58."},{"question":"Is their practice then a rule?","answer":"Yes.","verse":"Ye became followers of the churches of Christ,","reference":"1 Thessalonians 2:14","refs":[{"printed":"1 Thessalonians 2:14","osis":["1Thess.2.14"]}],"footnote":null}],[{"question":"Do we upon this day commemorate a more glorious creation than the first?","answer":"Yes.","verse":"Behold I create new heavens and a new earth, and the former shall not be remembered, nor come into mind,","reference":"Isaiah 65:17","refs":[{"printed":"Isaiah 65:17","osis":["Isa.65.17"]}],"footnote":null},{"question":"And celebrate a more eminent deliverance than that of the children of Israel out of Egypt?","answer":"Yes.","verse":"The days come that they shall no more say, the Lord liveth which brought up the children of Israel out of Egypt,","reference":"Jeremiah 23:7","refs":[{"printed":"Jeremiah 23:7","osis":["Jer.23.7"]}],"footnote":null},{"question":"Should we therefore join with our fellow Christians in keeping this day?","answer":"Yes.","verse":"For if any man will be contentious, we have no such custom, neither the churches of Christ,","reference":"1 Corinthians 11:16","refs":[{"printed":"1 Corinthians 11:16","osis":["1Cor.11.16"]}],"footnote":null},{"question":"But is not this a direct breach of the fourth commandment?","answer":"No.","verse":"For that only says, Six days shalt thou labour, but the seventh (i.e. the day following the sixth) is the sabbath,","reference":"Exodus 20:10","refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"footnote":null},{"question":"If the matter was more disputable than it is, should not the superior advantage of keeping the first day in the present circumstances of things have some weight?","answer":"Yes.","verse":"For the sabbath was made for man, and not man for the sabbath,","reference":"Mark 2:27","refs":[{"printed":"Mark 2:27","osis":["Mark.2.27"]}],"footnote":null}]]},{"question":65,"paragraphs":[[{"question":"Must we sanctify the sabbath?","answer":"Yes.","verse":"Keep the sabbath to sanctify it,","reference":"Deuteronomy 5:12","refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"footnote":null},{"question":"Must the whole sabbath be sanctified?","answer":"Yes.","verse":"When the gates of Jerusalem began to be dark, before the sabbath I commanded that they should be shut, and that they should not be opened till after the sabbath,","reference":"Nehemiah 13:19","refs":[{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"footnote":null}],[{"question":"Must we keep the sabbath as a day of rest?","answer":"Yes.","verse":"It is a sabbath of rest,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null},{"question":"And do no work thereon?","answer":"No.","verse":"Ye shall do no work therein,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null},{"question":"Must we avoid those labours which are permitted on other days?","answer":"Yes.","verse":"Take heed on yourselves and bear no burden on the sabbath day,","reference":"Jeremiah 17:21","refs":[{"printed":"Jeremiah 17:21","osis":["Jer.17.21"]}],"footnote":null},{"question":"And which are required on other days?","answer":"Yes.","verse":"Six days shall ye gather manna, but on the seventh which is the sabbath, there shall be none,","reference":"Exodus 16:26","refs":[{"printed":"Exodus 16:26","osis":["Exod.16.26"]}],"footnote":null},{"question":"And does this extend to most busy seasons of the year?","answer":"Yes.","verse":"For in earing time, and in harvest thou shalt rest,","reference":"Exodus 34:21","refs":[{"printed":"Exodus 34:21","osis":["Exod.34.21"]}],"footnote":null},{"question":"Is buying and selling therefore unlawful on the sabbath-day?","answer":"Yes.","verse":"I testified against them in the day that they sold victuals,","reference":"Nehemiah 13:15","refs":[{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]}],"footnote":null}],[{"question":"Should public worship be maintained on the sabbath-day?","answer":"Yes.","verse":"It is an holy convocation,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null},{"question":"And should we make conscience of attending upon it?","answer":"Yes.","verse":"Not forsaking the assembling yourselves together,","reference":"Hebrews 10:25","refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"footnote":null},{"question":"And that early?","answer":"Yes.","verse":"Early will I seek thee,","reference":"Psalm 63","refs":[{"printed":"Psalm 63","osis":["Ps.63"]}],"footnote":null},{"question":"But should we confine our religious services to the house of God?","answer":"No.","verse":"It is the sabbath of the Lord in all our dwellings,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null}],[{"question":"Is prayer a part of sabbath service?","answer":"Yes.","verse":"On the sabbath-day we went to the river’s side, where prayer was wont to be made,","reference":"Acts 16:13","refs":[{"printed":"Acts 16:13","osis":["Acts.16.13"]}],"footnote":null},{"question":"And singing of psalms?","answer":"Yes.","verse":"We have a psalm or song for the sabbath-day,","reference":"Psalm 92","refs":[{"printed":"Psalm 92","osis":["Ps.92"]}],"footnote":null},{"question":"And hearing?","answer":"Yes.","verse":"The next sabbath day came almost the whole city together to hear the word,","reference":"Acts 13:44","refs":[{"printed":"Acts 13:44","osis":["Acts.13.44"]}],"footnote":null},{"question":"And Christian conversation?","answer":"Yes.","verse":"They talked together of all those things that had happened,","reference":"Luke 24:14","refs":[{"printed":"Luke 24:14","osis":["Luke.24.14"]}],"footnote":null}],[{"question":"Should we keep the sabbath with reverence?","answer":"Yes.","verse":"Keep thy foot when thou goest into the house of God,","reference":"Ecclesiastes 5:1","refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"footnote":null},{"question":"And with diligence?","answer":"Yes.","verse":"We must lay hold on the sabbath to keep it from polluting it,","reference":"Isaiah 56:2","refs":[{"printed":"Isaiah 56:2","osis":["Isa.56.2"]}],"footnote":null},{"question":"And must we honour God in all the duties of it?","answer":"Yes.","verse":"We must call the sabbath honorable and honor him,","reference":"Isaiah 58:13","refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"footnote":null},{"question":"Are men apt to watch how we keep the sabbath?","answer":"Yes.","verse":"As he went into the house of one of the chief Pharisees on the sabbath day they watched him,","reference":"Luke 14:1","refs":[{"printed":"Luke 14:1","osis":["Luke.14.1"]}],"footnote":null},{"question":"And should this make us circumspect?","answer":"Yes.","verse":"Lead me in a plain path because of mine enemies, (marg. observers,)","reference":"Psalm 27:11","refs":[{"printed":"Psalm 27:11","osis":["Ps.27.11"]}],"footnote":null}],[{"question":"Are works of charity and mercy to be done on the sabbath day?","answer":"Yes.","verse":"Ought not this woman to be loosed from this bond on the sabbath day?","reference":"Luke 13:16","refs":[{"printed":"Luke 13:16","osis":["Luke.13.16"]}],"footnote":null},{"question":"And works of necessity?","answer":"Yes.","verse":"Jesus went on the sabbath through the corn and his disciples were an hungered and began to pluck the ears of corn to eat,","reference":"Matthew 12:1","refs":[{"printed":"Matthew 12:1","osis":["Matt.12.1"]}],"footnote":null},{"question":"Are Christians obliged to the same strictness in keeping the sabbath as the Jews?","answer":"No.","verse":"Ye have been called unto liberty,","reference":"Galatians 5:13","refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"footnote":null},{"question":"But should they be careful not to abuse their liberty?","answer":"Yes.","verse":"Use not your liberty for an occasion to the flesh,","reference":"Galatians 5:13","refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"footnote":null},{"question":"And is conscience as directed by the word the only judge in this case?","answer":"Yes.","verse":"Happy is he that condemneth not himself in that which he alloweth,","reference":"Romans 14:22","refs":[{"printed":"Romans 14:22","osis":["Rom.14.22"]}],"footnote":null}]]},{"question":66,"paragraphs":[[{"question":"Is the sabbath profaned by the neglect of it?","answer":"Yes.","verse":"They hid their eyes from my sabbaths, and I am profaned amongst them,","reference":"Ezekiel 22:26","refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"footnote":null},{"question":"And by unnecessary journeys, visits, and the like?","answer":"Yes.","verse":"Abide ye every man in his place, let no man go out of his place on the seventh day,","reference":"Exodus 16:29","refs":[{"printed":"Exodus 16:29","osis":["Exod.16.29"]}],"footnote":null},{"question":"And by pastimes and diversions?","answer":"Yes.","verse":"Not finding thine own pleasure,","reference":"Isaiah 58:13","refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"footnote":null},{"question":"And by idle and unprofitable discourse?","answer":"Yes.","verse":"Not speaking thine own words,","reference":"Isaiah 58:13","refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"footnote":null},{"question":"And especially by those actions which are at all times unlawful?","answer":"Yes.","verse":"They have committed adultery in the same day, and hath profaned my sabbaths,","reference":"Ezekiel 23:37–38","refs":[{"printed":"Ezekiel 23:37–38","osis":["Ezek.23.37-Ezek.23.38"]}],"footnote":null}],[{"question":"Do those profane the sabbath who perform the duties of it carelessly?","answer":"Yes.","verse":"Ye brought that which was torn, and lame and sick,","reference":"Malachi 1:13","refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"footnote":null},{"question":"Or hypocritically?","answer":"Yes.","verse":"Their heart is far from me,","reference":"Matthew 15:8","refs":[{"printed":"Matthew 15:8","osis":["Matt.15.8"]}],"footnote":null},{"question":"Or reluctantly?","answer":"Yes.","verse":"As Doeg who was detained before the Lord,","reference":"1 Samuel 21:7","refs":[{"printed":"1 Samuel 21:7","osis":["1Sam.21.7"]}],"footnote":null},{"question":"Or who are weary of it?","answer":"Yes.","verse":"They say when will the new moon be gone, that we may sell corn, and the sabbath that we may set forth wheat,","reference":"Amos 8:5","refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"footnote":null}]]},{"question":67,"paragraphs":[[{"question":"Hath God allowed us six days to work in?","answer":"Yes.","verse":"Six days may work be done,","reference":"Exodus 31:15","refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"footnote":null},{"question":"And ought we to work on those six days?","answer":"Yes.","verse":"There are six days on which man ought to work.","reference":"Luke 13:14","refs":[{"printed":"Luke 13:14","osis":["Luke.13.14"]}],"footnote":null},{"question":"Is it highly reasonable then that we should devote a seventh to God?","answer":"Yes.","verse":"For his commandments are not grievous,","reference":"1 John 5:3","refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"footnote":null}],[{"question":"Doth God challenge a special propriety in the sabbath-day?","answer":"Yes.","verse":"It is the sabbath of the Lord thy God,","reference":"Deuteronomy 5:14","refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"footnote":null},{"question":"And is that a reason why we should devote it to him?","answer":"Yes.","verse":"Render unto God the things that are God’s,","reference":"Matthew 22:21","refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"footnote":null},{"question":"Did God himself observe the sabbath?","answer":"Yes.","verse":"For the seventh day he rested and was refreshed,","reference":"Exodus 30:17","refs":[{"printed":"Exodus 30:17","osis":["Exod.30.17"]}],"footnote":null},{"question":"And ought we to imitate him?","answer":"Yes.","verse":"Be ye followers of God as dear children,","reference":"Ephesians 5:1","refs":[{"printed":"Ephesians 5:1","osis":["Eph.5.1"]}],"footnote":null},{"question":"Did Christ observe the sabbath?","answer":"Yes.","verse":"He was teaching in one of the synagogues on the sabbath,","reference":"Luke 13:10","refs":[{"printed":"Luke 13:10","osis":["Luke.13.10"]}],"footnote":null},{"question":"And should we follow his example?","answer":"Yes.","verse":"Let this mind be in you, which was also in Christ Jesus.","reference":"Philippians 2:5","refs":[{"printed":"Philippians 2:5","osis":["Phil.2.5"]}],"footnote":null}],[{"question":"Is the due observation of the sabbath attended with many blessings?","answer":"Yes.","verse":"Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth.","reference":"Isaiah 58:14","refs":[{"printed":"Isaiah 58:14","osis":["Isa.58.14"]}],"footnote":null},{"question":"Doth it bring blessings upon particular persons and families?","answer":"Yes.","verse":"To the eunuchs that keep my sabbaths, I will give a place in my house, and a name better than of sons and daughters,","reference":"Isaiah 56:4–5","refs":[{"printed":"Isaiah 56:4–5","osis":["Isa.56.4-Isa.56.5"]}],"footnote":null},{"question":"And upon the state?","answer":"Yes.","verse":"If you hallow the sabbath day, and do not work thereon, then shall this city remain for ever,","reference":"Jeremiah 17:24–25","refs":[{"printed":"Jeremiah 17:24–25","osis":["Jer.17.24-Jer.17.25"]}],"footnote":null},{"question":"And upon the church?","answer":"Yes.","verse":"Then they shall come from the cities of Judah, and from the plain, bringing burnt offerings and meat-offerings and sacrifices of praise unto the house of the Lord,","reference":"Jeremiah 17:26","refs":[{"printed":"Jeremiah 17:26","osis":["Jer.17.26"]}],"footnote":null},{"question":"Will a profanation of the sabbath expose to God’s severest wrath?","answer":"Yes.","verse":"They greatly polluted my sabbaths, then I said I would pour out my fury on them,","reference":"Ezekiel 20:13","refs":[{"printed":"Ezekiel 20:13","osis":["Ezek.20.13"]}],"footnote":null},{"question":"Is it in effect a violation of the whole law?","answer":"Yes.","verse":"They rebelled against me, they walked not in my statutes, they polluted my sabbaths,","reference":"Ezekiel 20:21","refs":[{"printed":"Ezekiel 20:21","osis":["Ezek.20.21"]}],"footnote":null},{"question":"And may those that break sabbaths expect to lose them?","answer":"Yes.","verse":"I will cause her sabbaths to cease,","reference":"Hosea 2:11","refs":[{"printed":"Hosea 2:11","osis":["Hos.2.11"]}],"footnote":null}]]},{"question":68,"paragraphs":[[{"question":"Is piety towards God a necessary branch of true religion?","answer":"Yes.","verse":"Add to patience, goodness,","reference":"2 Peter 1:6","refs":[{"printed":"2 Peter 1:6","osis":["2Pet.1.6"]}],"footnote":null},{"question":"And is righteousness towards men a branch of the same?","answer":"Yes.","verse":"Follow that which is good to all men,","reference":"1 Thessalonians 5:15","refs":[{"printed":"1 Thessalonians 5:15","osis":["1Thess.5.15"]}],"footnote":null},{"question":"Doth the law of God require both?","answer":"Yes.","verse":"To do justly, to love mercy, and to walk humbly with God,","reference":"Micah 6:8","refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"footnote":null},{"question":"Doth the grace of the gospel teach both?","answer":"Yes.","verse":"To live soberly, righteously, and godly,","reference":"Titus 2:12","refs":[{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"footnote":null},{"question":"Have good men practiced both?","answer":"Yes.","verse":"Herein do I exercise myself, to have always a conscience void of offence toward God and toward men,","reference":"Acts 24:16","refs":[{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"footnote":null},{"question":"Ought these two therefore never to be separated?","answer":"No.","verse":"For what God hath joined together let no man put asunder,","reference":"Matthew 19:6","refs":[{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"footnote":null}],[{"question":"Are kings and supreme governors included under the general title of fathers?","answer":"Yes.","verse":"Blessed be the kingdom of our father David,","reference":"Mark 11:10","refs":[{"printed":"Mark 11:10","osis":["Mark.11.10"]}],"footnote":null},{"question":"And pastors of churches?","answer":"Yes.","verse":"Ye have not many fathers, for in Christ Jesus I have begotten you through the gospel,","reference":"1 Corinthians 4:15","refs":[{"printed":"1 Corinthians 4:15","osis":["1Cor.4.15"]}],"footnote":null},{"question":"And masters of families?","answer":"Yes.","verse":"Naaman’s servants said unto him, my Father,","reference":"2 Kings 5:3","refs":[{"printed":"2 Kings 5:3","osis":["2Kgs.5.3"]}],"footnote":null},{"question":"And all superiors either in age and office, or in gifts and endowments?","answer":"Yes.","verse":"Hear, ye children, the instruction of a father,","reference":"Proverbs 4:1","refs":[{"printed":"Proverbs 4:1","osis":["Prov.4.1"]}],"footnote":null},{"question":"And is proper respect due to all these according to their different characters and stations?","answer":"Yes.","verse":"Render therefore honour to whom honour is due,","reference":"Romans 13:7","refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"footnote":null}]]},{"question":69,"paragraphs":[[{"question":"Should parents provide for their children?","answer":"Yes.","verse":"What man is there among you, who if his son ask bread, will give him a stone?","reference":"Matthew 7:9","refs":[{"printed":"Matthew 7:9","osis":["Matt.7.9"]}],"footnote":null},{"question":"And instruct them?","answer":"Yes.","verse":"Train up a child in the way he should go,","reference":"Proverbs 22:6","refs":[{"printed":"Proverbs 22:6","osis":["Prov.22.6"]}],"footnote":null},{"question":"And correct them when needful?","answer":"Yes.","verse":"The rod and reproof give wisdom,","reference":"Proverbs 29:15","refs":[{"printed":"Proverbs 29:15","osis":["Prov.29.15"]}],"footnote":null},{"question":"But should they abstain, from severity and passion?","answer":"Yes.","verse":"Parents, provoke not your children to anger,","reference":"Colossians 3:21","refs":[{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"footnote":null},{"question":"Is it the duty of parents to pray for their children?","answer":"Yes.","verse":"Give unto Solomon, my son, a perfect heart,","reference":"1 Chronicles 29:19","refs":[{"printed":"1 Chronicles 29:19","osis":["1Chr.29.19"]}],"footnote":null},{"question":"And to pray with them?","answer":"Yes.","verse":"Thus David returned to bless his household,","reference":"2 Samuel 6:20","refs":[{"printed":"2 Samuel 6:20","osis":["2Sam.6.20"]}],"footnote":null},{"question":"And to set them a good example?","answer":"Yes.","verse":"I will walk within my house with a perfect heart,","reference":"Psalm 101:2","refs":[{"printed":"Psalm 101:2","osis":["Ps.101.2"]}],"footnote":null},{"question":"And to keep a watchful eye over them?","answer":"Yes.","verse":"It may be my sons have sinned and cursed God in their hearts,","reference":"Job 1:5","refs":[{"printed":"Job 1:5","osis":["Job.1.5"]}],"footnote":null},{"question":"And will this in the end turn to their own advantage?","answer":"Yes.","verse":"For he that begetteth a wise child shall have joy of him,","reference":"Proverbs 23:24","refs":[{"printed":"Proverbs 23:24","osis":["Prov.23.24"]}],"footnote":null}],[{"question":"Should servants honour their masters?","answer":"Yes.","verse":"They must count them worthy of all honour,","reference":"1 Timothy 6:1","refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"footnote":null},{"question":"And obey them?","answer":"Yes.","verse":"Ye servants obey in all things your masters,","reference":"Colossians 3:22","refs":[{"printed":"Colossians 3:22","osis":["Col.3.22"]}],"footnote":null},{"question":"And be just and faithful to them?","answer":"Yes.","verse":"Showing all good fidelity,","reference":"Titus 2:10","refs":[{"printed":"Titus 2:10","osis":["Titus.2.10"]}],"footnote":null},{"question":"And patiently bear their reproofs and corrections?","answer":"Yes.","verse":"Not answering again,","reference":"Titus 2:9","refs":[{"printed":"Titus 2:9","osis":["Titus.2.9"]}],"footnote":null},{"question":"Is this subjection due even to froward masters?","answer":"Yes.","verse":"To the froward also,","reference":"1 Peter 2:18","refs":[{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"footnote":null},{"question":"And is it equally so to believing ones?","answer":"Yes.","verse":"They that have believing masters let them not despise them, but rather do them service,","reference":"1 Timothy 6:2","refs":[{"printed":"1 Timothy 6:2","osis":["1Tim.6.2"]}],"footnote":null}],[{"question":"Should masters be just to their servants?","answer":"Yes.","verse":"Masters, give to your servants, that which is just and good,","reference":"Colossians 4:1","refs":[{"printed":"Colossians 4:1","osis":["Col.4.1"]}],"footnote":null},{"question":"And gentle?","answer":"Yes.","verse":"Forbearing threatening,","reference":"Ephesians 6:9","refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"footnote":null},{"question":"But should they be careful to maintain their authority?","answer":"Yes.","verse":"For the earth is disquieted for a servant when he reigneth,","reference":"Proverbs 30:22","refs":[{"printed":"Proverbs 30:22","osis":["Prov.30.22"]}],"footnote":null}],[{"question":"Is it the duty of husbands to love their wives?","answer":"Yes.","verse":"Husbands, love your wives,","reference":"Ephesians 5:25","refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"footnote":null},{"question":"And of wives to submit to their husbands?","answer":"Yes.","verse":"Wives, submit yourselves unto your own husbands,","reference":"Ephesians 5:22","refs":[{"printed":"Ephesians 5:22","osis":["Eph.5.22"]}],"footnote":null},{"question":"Is it the duty of husbands and wives to be pleasing one to another?","answer":"Yes.","verse":"He that is married careth how to please his wife, and she that is married how to please her husband,","reference":"1 Corinthians 7:33–34","refs":[{"printed":"1 Corinthians 7:33–34","osis":["1Cor.7.33-1Cor.7.34"]}],"footnote":null},{"question":"And to be mutually helpful to one another in their religious concerns?","answer":"Yes.","verse":"How knowest thou, 0 wife, whether them shalt save thy husband, or how knowest thou, 0 man, whether thou shalt save thy wife,","reference":"1 Corinthians 7:16","refs":[{"printed":"1 Corinthians 7:16","osis":["1Cor.7.16"]}],"footnote":null}],[{"question":"Is there a duty due from subjects to their magistrates?","answer":"Yes.","verse":"Honour the king,","reference":"1 Peter 2:17","refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"footnote":null},{"question":"And from magistrates to their subjects?","answer":"Yes.","verse":"He that ruleth over men must be just,","reference":"2 Samuel 23:3","refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"footnote":null},{"question":"Is there a duty due from people to their ministers?","answer":"Yes.","verse":"Obey them that have the rule over you, and submit yourselves,","reference":"Hebrews 13:17","refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"footnote":null},{"question":"And from ministers to their people?","answer":"Yes.","verse":"Feed the flock of God, which is among you,","reference":"1 Peter 5:2","refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"footnote":null}],[{"question":"Is it the duty of inferiors to honour their superiors?","answer":"Yes.","verse":"Thou shalt rise up before the hoary head, and honour the face of the old man,","reference":"Leviticus 19:32","refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"footnote":null},{"question":"And to endeavour to improve by them?","answer":"Yes.","verse":"They waited for me as for the rain,","reference":"Job 29:23","refs":[{"printed":"Job 29:23","osis":["Job.29.23"]}],"footnote":null},{"question":"Is it the duty of superiors to carry it respectfully towards their inferiors?","answer":"Yes.","verse":"Condescend to men of low estate,","reference":"Romans 12:16","refs":[{"printed":"Romans 12:16","osis":["Rom.12.16"]}],"footnote":null},{"question":"And to seek their edification?","answer":"Yes.","verse":"The fruit of the righteous is a tree of life,","reference":"Proverbs 11:30","refs":[{"printed":"Proverbs 11:30","osis":["Prov.11.30"]}],"footnote":null}],[{"question":"Should neighbours show themselves neighbourly?","answer":"Yes.","verse":"Let every one please his neighbour for his good,","reference":"Romans 15:2","refs":[{"printed":"Romans 15:2","osis":["Rom.15.2"]}],"footnote":null},{"question":"And friends behave themselves friendly?","answer":"Yes.","verse":"A man that hath friends must show himself friendly,","reference":"Proverbs 18:24","refs":[{"printed":"Proverbs 18:24","osis":["Prov.18.24"]}],"footnote":null},{"question":"And brethren carry themselves in a brotherly manner?","answer":"Yes.","verse":"Behold how good and pleasant a thing it is for brethren to dwell together in unity,","reference":"Psalm 133:1","refs":[{"printed":"Psalm 133:1","osis":["Ps.133.1"]}],"footnote":null},{"question":"And does a failure on one side justify a failure on the other?","answer":"No.","verse":"See that none render evil for evil to any man,","reference":"1 Thessalonians 5:15","refs":[{"printed":"1 Thessalonians 5:15","osis":["1Thess.5.15"]}],"footnote":null}]]},{"question":70,"paragraphs":[[{"question":"Is it a sin for children to be irreverent to their parents?","answer":"Yes.","verse":"Cursed be he that setteth light by father or mother,","reference":"Deuteronomy 27:16","refs":[{"printed":"Deuteronomy 27:16","osis":["Deut.27.16"]}],"footnote":null},{"question":"Or disobedient?","answer":"Yes.","verse":"The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagle shall eat it,","reference":"Proverbs 30:17","refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"footnote":null},{"question":"Or wasteful?","answer":"Yes.","verse":"He that wasteth his father, or chaseth away his mother causeth shame,","reference":"Proverbs 19:26","refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"footnote":null},{"question":"Or incorrigible?","answer":"Yes.","verse":"Why do we such things, notwithstanding they hearkened not to the voice of their Father,","reference":"1 Samuel 23:25","refs":[{"printed":"1 Samuel 23:25","osis":["1Sam.23.25"]}],"footnote":null},{"question":"Is it a sin for parents not to love their children?","answer":"Yes.","verse":"Such are without natural affection,","reference":"Romans 1:31","refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"footnote":null},{"question":"Or to be remiss in their education?","answer":"Yes.","verse":"His sons make themselves vile, and he restraineth them not,","reference":"1 Samuel 3:12","refs":[{"printed":"1 Samuel 3:12","osis":["1Sam.3.12"]}],"footnote":null}],[{"question":"Is it a sin for inferiors to be rude and undutiful to their superiors?","answer":"Yes.","verse":"For the child to behave himself proudly against the ancient, and the base against the honourable,","reference":"Isaiah 3:5","refs":[{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"footnote":null},{"question":"And for superiors to be harsh and uncivil to inferiors?","answer":"Yes.","verse":"Who say to the poor, stand thou there, or sit thou under my footstool,","reference":"James 2:3","refs":[{"printed":"James 2:3","osis":["Jas.2.3"]}],"footnote":null},{"question":"Is it a sin for equals to affect the pre-eminency?","answer":"Yes.","verse":"There was & strife among the disciples which of them should be accounted the greatest,","reference":"Luke 22:24","refs":[{"printed":"Luke 22:24","osis":["Luke.22.24"]}],"footnote":null},{"question":"Or to be vexatious and quarrelsome?","answer":"Yes.","verse":"Lest there be debates, wraths, and envyings,","reference":"2 Corinthians 12:20","refs":[{"printed":"2 Corinthians 12:20","osis":["2Cor.12.20"]}],"footnote":null}]]},{"question":71,"paragraphs":[[{"question":"Have some good men been cut off in the midst of their days?","answer":"Yes.","verse":"He weakeneth my strength in the way; he shorteneth my days,","reference":"Psalm 102:23","refs":[{"printed":"Psalm 102:23","osis":["Ps.102.23"]}],"footnote":null},{"question":"But is this always in mercy?","answer":"Yes.","verse":"They are taken away from the evil to come,","reference":"Isaiah 57:1","refs":[{"printed":"Isaiah 57:1","osis":["Isa.57.1"]}],"footnote":null},{"question":"Have some wicked men lived to a great age?","answer":"Yes.","verse":"The wicked live and become old,","reference":"Job 21:7","refs":[{"printed":"Job 21:7","osis":["Job.21.7"]}],"footnote":null},{"question":"And is this always in judgment?","answer":"Yes.","verse":"For the sinner being an hundred years old shall be accursed,","reference":"Isaiah 65:20","refs":[{"printed":"Isaiah 65:20","osis":["Isa.65.20"]}],"footnote":null},{"question":"But are good people of all others most likely to enjoy the comforts of this world?","answer":"Yes.","verse":"There is no want to them that fear him,","reference":"Psalm 34:9","refs":[{"printed":"Psalm 34:9","osis":["Ps.34.9"]}],"footnote":null},{"question":"And to live long in it?","answer":"Yes.","verse":"What man is he that desireth life, and loveth many days, let him depart from evil and do good,","reference":"Psalm 34:12, 14","refs":[{"printed":"Psalm 34:12, 14","osis":["Ps.34.12","Ps.34.14"]}],"footnote":null},{"question":"And shall this blessing be granted as far as it is for God’s glory and their own good?","answer":"Yes.","verse":"There failed not ought of any good thing the Lord had spoken, all came to pass,","reference":"Joshua 21:45","refs":[{"printed":"Joshua 21:45","osis":["Josh.21.45"]}],"footnote":null},{"question":"And if denied in this world shall it be bestowed in the next?","answer":"Yes.","verse":"For this is the promise which he hath promised, even eternal life,","reference":"1 John 2:25","refs":[{"printed":"1 John 2:25","osis":["1John.2.25"]}],"footnote":null}],[{"question":"Is long life and happiness a blessing peculiarly vouchsafed to dutiful and obedient children?","answer":"Yes.","verse":"My son keep my commandments, for length of days, and long life and peace, shall they add unto thee,","reference":"Proverbs 3:1–2","refs":[{"printed":"Proverbs 3:1–2","osis":["Prov.3.1-Prov.3.2"]}],"footnote":null},{"question":"And denied to the unruly and disobedient?","answer":"Yes.","verse":"There shall not be an old man in thy house,","reference":"1 Samuel 2:31","refs":[{"printed":"1 Samuel 2:31","osis":["1Sam.2.31"]}],"footnote":null}]]},{"question":72,"paragraphs":[[{"question":"Are the lives of men in their own nature precious?","answer":"Yes.","verse":"The life is more than meat,","reference":"Matthew 6:25","refs":[{"printed":"Matthew 6:25","osis":["Matt.6.25"]}],"footnote":null},{"question":"Hath God therefore set a hedge round about them?","answer":"Yes.","verse":"Of every man will I require the life of man,","reference":"Genesis 9:5","refs":[{"printed":"Genesis 9:5","osis":["Gen.9.5"]}],"footnote":null},{"question":"And was it needful that he should do so?","answer":"Yes.","verse":"For out of the heart proceed murders,","reference":"Matthew 15:19","refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"footnote":null}]]},{"question":73,"paragraphs":[[{"question":"Is self-preservation a part of the law of nature?","answer":"Yes.","verse":"Skin for skin, all that a man hath will be given for his life,","reference":"Job 2:4","refs":[{"printed":"Job 2:4","osis":["Job.2.4"]}],"footnote":null},{"question":"But has this law been broken?","answer":"Yes.","verse":"For some choose strangling rather than life,","reference":"Job 7:15","refs":[{"printed":"Job 7:15","osis":["Job.7.15"]}],"footnote":null},{"question":"Was it therefore necessary that it should be enforced by an express command?","answer":"Yes.","verse":"Do thyself no harm,","reference":"Acts 16:28","refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"footnote":null}],[{"question":"Should we use all lawful methods for the preservation of our health?","answer":"Yes.","verse":"Use a little wine for thy stomach sake,","reference":"1 Timothy 5:23","refs":[{"printed":"1 Timothy 5:23","osis":["1Tim.5.23"]}],"footnote":null},{"question":"Should we for this purpose be moderate in the use of meats and drinks?","answer":"Yes.","verse":"When thou sittest to eat with a ruler, put a knife to thy throat,","reference":"Proverbs 23:1–2","refs":[{"printed":"Proverbs 23:1–2","osis":["Prov.23.1-Prov.23.2"]}],"footnote":null},{"question":"And avoid all unnecessary acts of mortification?","answer":"Yes.","verse":"Be not righteous overmuch, for why shouldest thou destroy thyself?","reference":"Ecclesiastes 7:16","refs":[{"printed":"Ecclesiastes 7:16","osis":["Eccl.7.16"]}],"footnote":null},{"question":"And defend ourselves against violence?","answer":"Yes.","verse":"He that hath no sword let him sell his garments and buy one,","reference":"Luke 22:36","refs":[{"printed":"Luke 22:36","osis":["Luke.22.36"]}],"footnote":null},{"question":"And fly from persecution?","answer":"Yes.","verse":"When they persecute you in one city fly to another,","reference":"Matthew 10:23","refs":[{"printed":"Matthew 10:23","osis":["Matt.10.23"]}],"footnote":null},{"question":"And not causelessly run into danger?","answer":"No.","verse":"Let not thy voice be heard amongst us, lest angry fellows run upon thee, and thou lose thy life,","reference":"Judges 18:25","refs":[{"printed":"Judges 18:25","osis":["Judg.18.25"]}],"footnote":null}],[{"question":"Should whatsoever we do for the preservation of our own lives be with an eye to God’s glory?","answer":"Yes.","verse":"That whether we live, we might live unto the Lord,","reference":"Romans 14:8","refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"footnote":null},{"question":"Is it therefore unlawful to commit sin even to save life?","answer":"Yes.","verse":"For he that so saveth his life shall lose it,","reference":"Matthew 16:25","refs":[{"printed":"Matthew 16:25","osis":["Matt.16.25"]}],"footnote":null}],[{"question":"Should we be careful of the lives of others?","answer":"Yes.","verse":"Judah said,what profit is it, if we slay our brother,","reference":"Genesis 37:20","refs":[{"printed":"Genesis 37:20","osis":["Gen.37.20"]}],"footnote":null},{"question":"Should we pray for their health?","answer":"Yes.","verse":"I wish above all things that thou mayest prosper and be in health,","reference":"3 John 2","refs":[{"printed":"3 John 2","osis":["3John.1.2"]}],"footnote":null},{"question":"And discover designs to their prejudice?","answer":"Yes.","verse":"When Paul’s sister’s son heard of their lying in wait, he went and told Paul,","reference":"Acts 22:16","refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"footnote":null},{"question":"And hide them from the unjust fury of their enemies?","answer":"Yes.","verse":"As Obediah hid the prophets of the Lord by fifties in a cave,","reference":"1 Kings 18:4","refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"footnote":null},{"question":"And avoid every thing whereby their lives might be endangered?","answer":"Yes.","verse":"Thou shalt make a battlement for thy roof that thou bring not blood upon thine house, if any man fall from thence,","reference":"Deuteronomy 22:8","refs":[{"printed":"Deuteronomy 22:8","osis":["Deut.22.8"]}],"footnote":null}],[{"question":"Should magistrates defend the innocent?","answer":"Yes.","verse":"They must deliver them that are drawn out to death,","reference":"Proverbs 24:11","refs":[{"printed":"Proverbs 24:11","osis":["Prov.24.11"]}],"footnote":null},{"question":"And rich men succour the poor?","answer":"Yes.","verse":"The blessing of him that was ready to perish came upon me,","reference":"Job 29:13","refs":[{"printed":"Job 29:13","osis":["Job.29.13"]}],"footnote":null},{"question":"Should we be careful of giving offence?","answer":"Yes.","verse":"If it be possible live peaceably with all men,","reference":"Romans 12:18","refs":[{"printed":"Romans 12:18","osis":["Rom.12.18"]}],"footnote":null},{"question":"And equally so of taking it?","answer":"Yes.","verse":"Dearly beloved, avenge not yourselves,","reference":"Romans 12:19","refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"footnote":null}]]},{"question":74,"paragraphs":[[{"question":"Is it a sin to destroy ourselves?","answer":"Yes.","verse":"shouldest thou die before thy time?","reference":"Ecclesiastes 7:17","refs":[{"printed":"Ecclesiastes 7:17","osis":["Eccl.7.17"]}],"footnote":null},{"question":"And of envy?","answer":"Yes.","verse":"Envy is the rottenness of the bones,","reference":"Proverbs 14:30","refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"footnote":null},{"question":"And of passion?","answer":"Yes.","verse":"I do well to be angry, even unto death,","reference":"Jonah 4:9","refs":[{"printed":"Jonah 4:9","osis":["Jonah.4.9"]}],"footnote":null},{"question":"And of uncleanness?","answer":"Yes.","verse":"He that committeth fornication sinneth Against his own body,","reference":"1 Corinthians 6:18","refs":[{"printed":"1 Corinthians 6:18","osis":["1Cor.6.18"]}],"footnote":null},{"question":"And of intemperance?","answer":"Yes.","verse":"At last it biteth like a serpent, and stingeth like an adder,","reference":"Proverbs 23:32","refs":[{"printed":"Proverbs 23:32","osis":["Prov.23.32"]}],"footnote":null},{"question":"And of immoderate care and sorrow?","answer":"Yes.","verse":"For the sorrow of the world worketh death,","reference":"2 Corinthians 7:10","refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"footnote":null}],[{"question":"Is this an encroachment upon God’s prerogative?","answer":"Yes.","verse":"For ’tis he that killeth and maketh alive,","reference":"Deuteronomy 32:39","refs":[{"printed":"Deuteronomy 32:39","osis":["Deut.32.39"]}],"footnote":null},{"question":"And a compliance with Satan’s temptations?","answer":"Yes.","verse":"For he was a murderer from the beginning,","reference":"John 8:44","refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"footnote":null},{"question":"But may we not expose our lives for the sake of a good conscience?","answer":"Yes.","verse":"They loved not their lives unto death,","reference":"Revelation 12:11","refs":[{"printed":"Revelation 12:11","osis":["Rev.12.11"]}],"footnote":null},{"question":"And hazard them in a good cause?","answer":"Yes.","verse":"Zebulon and Naphtali jeoparded their lives in the high places of the field,","reference":"Judges 5:18","refs":[{"printed":"Judges 5:18","osis":["Judg.5.18"]}],"footnote":null}],[{"question":"Is it a breach of this command for magistrates to take away the lives of capital offenders?","answer":"No.","verse":"Thou shalt do according to the sentence ; and the man that will do presumptuously, even that man shall die,","reference":"Deuteronomy 17:10, 12","refs":[{"printed":"Deuteronomy 17:10, 12","osis":["Deut.17.10","Deut.17.12"]}],"footnote":null},{"question":"Or for one man to kill another in lawful war?","answer":"No.","verse":"Smite Amalek, and slay both man and woman, infant and suckling,","reference":"1 Samuel 15:3","refs":[{"printed":"1 Samuel 15:3","osis":["1Sam.15.3"]}],"footnote":null},{"question":"Or by accident?","answer":"No.","verse":"Whoso killeth his neighbour ignorantly, whom he hateth not in time past, shall flee to the city of refuge,","reference":"Deuteronomy 19:4–5","refs":[{"printed":"Deuteronomy 19:4–5","osis":["Deut.19.4-Deut.19.5"]}],"footnote":null},{"question":"Or in his own defence?","answer":"No.","verse":"For if a thief be found breaking up, and be smitten that he die, then shall no blood be shed for him,","reference":"Exodus 22:2","refs":[{"printed":"Exodus 22:2","osis":["Exod.22.2"]}],"footnote":null}],[{"question":"But is wilful murder a great sin?","answer":"Yes.","verse":"It was said by them of old time, thou shalt not kill,","reference":"Matthew 5:21","refs":[{"printed":"Matthew 5:21","osis":["Matt.5.21"]}],"footnote":null},{"question":"Is it a crying sin?","answer":"Yes.","verse":"The voice of thy brother’s blood crieth to me from the ground,","reference":"Genesis 4:10","refs":[{"printed":"Genesis 4:10","osis":["Gen.4.10"]}],"footnote":null},{"question":"Is it a sin that calls for present punishment?","answer":"Yes.","verse":"Thou shalt take him from my altar that he may die,","reference":"Exodus 21:14","refs":[{"printed":"Exodus 21:14","osis":["Exod.21.14"]}],"footnote":null},{"question":"And exposes to future damnation?","answer":"Yes.","verse":"For no murderer hath eternal life,","reference":"1 John 3:15","refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"footnote":null},{"question":"Ought we therefore to pray that God would keep us from it?","answer":"Yes.","verse":"Deliver me from blood-guiltiness, O God,","reference":"Psalm 51:14","refs":[{"printed":"Psalm 51:14","osis":["Ps.51.14"]}],"footnote":null}],[{"question":"Is it a breach of this commandment to counsel the death of others?","answer":"Yes.","verse":"Thou hast slain him with the sword of the children of Ammon,","reference":"2 Samuel 12:9","refs":[{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]}],"footnote":null},{"question":"Or to consent to it?","answer":"Yes.","verse":"Ye by wicked hands have crucified and slain,","reference":"Acts 2:23","refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"footnote":null},{"question":"Or to be any way accessary to it?","answer":"Yes.","verse":"I have sinned, in that I have betrayed innocent blood,","reference":"Matthew 27:4","refs":[{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"footnote":null},{"question":"Or to rejoice at it?","answer":"Yes.","verse":"If I have rejoiced at the destruction of him that hated me,","reference":"Job 31:29","refs":[{"printed":"Job 31:29","osis":["Job.31.29"]}],"footnote":null}],[{"question":"Is unjust and immoderate anger a breach of this commandment?","answer":"Yes.","verse":"Whoso is angry with his brother without a case, is in danger of the judgment,","reference":"Matthew 5:22","refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"footnote":null},{"question":"And foul and provoking language?","answer":"Yes.","verse":"Whosoever shall say unto his brother, Racha, or thou fool, shall be in danger of hell fire,","reference":"Matthew 5:22","refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"footnote":null},{"question":"And malice and hatred?","answer":"Yes.","verse":"He that hateth his brother is a murderer,","reference":"1 John 3:15","refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"footnote":null},{"question":"And is there such a thing as soul murder?","answer":"Yes.","verse":"If thou givest him not warning his blood will I require at thine hand,","reference":"Ezekiel 3:18","refs":[{"printed":"Ezekiel 3:18","osis":["Ezek.3.18"]}],"footnote":null}]]},{"question":75,"paragraphs":[[{"question":"Is adultery a sin which some are much inclined to?","answer":"Yes.","verse":"They were as fed horses, every one neighing after his neighbour’s wife,","reference":"Jeremiah 5:8","refs":[{"printed":"Jeremiah 5:8","osis":["Jer.5.8"]}],"footnote":null},{"question":"Is it necessary therefore that it should be forbidden?","answer":"Yes.","verse":"The law was made for whoremongers,","reference":"1 Timothy 1:10","refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"footnote":null},{"question":"Was it forbidden under the Old Testament?","answer":"Yes.","verse":"Thou shalt not lie with thy neighbour’s wife to defile thyself with her,","reference":"Leviticus 18:20","refs":[{"printed":"Leviticus 18:20","osis":["Lev.18.20"]}],"footnote":null},{"question":"And is it forbidden under the New?","answer":"Yes.","verse":"For this is the will of God, that ye should abstain from fornication,","reference":"1 Thessalonians 4:3","refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"footnote":null},{"question":"And is it contrary to the law of nature?","answer":"Yes.","verse":"For Abimelech calls adultery a great sin,","reference":"Genesis 20:9","refs":[{"printed":"Genesis 20:9","osis":["Gen.20.9"]}],"footnote":null}]]},{"question":76,"paragraphs":[[{"question":"Is it our duty to keep our bodies pure?","answer":"Yes.","verse":"We must possess our vessels in sanctification and honour, and not in the lust of concupiscence,","reference":"1 Thessalonians 4:4","refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]}],"footnote":null},{"question":"Should our thoughts be chaste?","answer":"Yes.","verse":"Lust not after her beauty in thine heart,","reference":"Proverbs 6:25","refs":[{"printed":"Proverbs 6:25","osis":["Prov.6.25"]}],"footnote":null},{"question":"And in words?","answer":"Yes.","verse":"Let no corrupt communication proceed out of your mouth,","reference":"Ephesians 4:29","refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"footnote":null},{"question":"And our behaviour?","answer":"Yes.","verse":"Having a chaste conversation coupled with fear,","reference":"1 Peter 3:2","refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"footnote":null},{"question":"Should we be careful of our own chastity?","answer":"Yes.","verse":"We must cleanse ourselves from all filthiness both of flesh and spirit,","reference":"2 Corinthians 7:1","refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"footnote":null},{"question":"And of that of others?","answer":"Yes.","verse":"And it came to pass as she spake to Joseph day by day, that he harkened not unto her to lie by her,","reference":"Genesis 39:10","refs":[{"printed":"Genesis 39:10","osis":["Gen.39.10"]}],"footnote":null}],[{"question":"Should we for this purpose keep a strict watch over our senses?","answer":"Yes.","verse":"I made a covenant with mine eyes,","reference":"Job 31:1","refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"footnote":null},{"question":"And study the rules of sobriety and temperance?","answer":"Yes.","verse":"I keep under my body and bring it into subjection,","reference":"1 Corinthians 9:27","refs":[{"printed":"1 Corinthians 9:27","osis":["1Cor.9.27"]}],"footnote":null},{"question":"And addict ourselves to some lawful calling?","answer":"Yes.","verse":"Thus Joseph went into the house to do his business,","reference":"Genesis 39:11","refs":[{"printed":"Genesis 39:11","osis":["Gen.39.11"]}],"footnote":null},{"question":"And avoid loose and wanton company?","answer":"Yes.","verse":"Come not nigh the door of her house,","reference":"Proverbs 5:8","refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"footnote":null},{"question":"And if other means prove ineffectual should we marry?","answer":"Yes.","verse":"If they cannot contain let them marry,","reference":"1 Corinthians 7:9","refs":[{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"footnote":null},{"question":"Is it therefore a sin in the papists to forbid marriage to the clergy?","answer":"Yes.","verse":"Forbidding to marry,","reference":"1 Timothy 4:3","refs":[{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"footnote":null}]]},{"question":77,"paragraphs":[[{"question":"Is adultery a very great sin?","answer":"Yes.","verse":"It is called an abomination,","reference":"Ezekiel 22:11","refs":[{"printed":"Ezekiel 22:11","osis":["Ezek.22.11"]}],"footnote":null},{"question":"Doth it waste the body?","answer":"Yes.","verse":"And thou mourn at last when thy flesh and thy body are consumed,","reference":"Proverbs 5:11","refs":[{"printed":"Proverbs 5:11","osis":["Prov.5.11"]}],"footnote":null},{"question":"And wrong the soul?","answer":"Yes.","verse":"Abstain from fleshly lusts, that war against the soul,","reference":"1 Peter 2:11","refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"footnote":null},{"question":"And bring a blot upon the character?","answer":"Yes.","verse":"A wound and dishonour shall they get,","reference":"Proverbs 6:33","refs":[{"printed":"Proverbs 6:33","osis":["Prov.6.33"]}],"footnote":null},{"question":"Is it a besotting sin?","answer":"Yes.","verse":"It takes away the heart,","reference":"Hosea 4:11","refs":[{"printed":"Hosea 4:11","osis":["Hos.4.11"]}],"footnote":null},{"question":"And an impoverishing sin?","answer":"Yes.","verse":"By means of a whorish woman a man is brought to a piece of bread,","reference":"Proverbs 6:26","refs":[{"printed":"Proverbs 6:26","osis":["Prov.6.26"]}],"footnote":null},{"question":"Is it a kind of sacrilege?","answer":"Yes.","verse":"Shall I take the members of Christ and make them the members of a harlot,","reference":"1 Corinthians 6:15","refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"footnote":null},{"question":"Doth it unfit for the fellowship of the saints?","answer":"Yes.","verse":"I have written unto you not to keep company if any man that is called a brother be a fornicator,","reference":"1 Corinthians 5:11","refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"footnote":null},{"question":"And will it be severely punished both in this world and in that which is to come?","answer":"Yes.","verse":"For whoremongers and adulterers God will judge,","reference":"Hebrews 13:4","refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"footnote":null},{"question":"5 Is fornication as well as adultery a sin?","answer":"Yes.","verse":"Mortify your members which are upon earth, fornication,","reference":"Colossians 3:5","refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"footnote":null},{"question":"And incest?","answer":"Yes.","verse":"None of you shall approach to any that is near of kin to him,","reference":"Leviticus 18:6","refs":[{"printed":"Leviticus 18:6","osis":["Lev.18.6"]}],"footnote":null},{"question":"And polygamy?","answer":"Yes.","verse":"Did not he make one? yet he had the residue of the spirit,","reference":"Malachi 2:15","refs":[{"printed":"Malachi 2:15","osis":["Mal.2.15"]}],"footnote":null},{"question":"And all manner of uncleanness?","answer":"Yes.","verse":"But fornication and uncleanness, let it not be once named amongst you,","reference":"Ephesians 5:3","refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"footnote":null}],[{"question":"Are unclean desires sinful?","answer":"Yes.","verse":"We must mortify inordinate affection and evil concupiscence,","reference":"Colossians 3:5","refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"footnote":null},{"question":"And unclean reflections?","answer":"Yes.","verse":"She multiplied her whoredoms by calling to remembrance the days of her youth,","reference":"Ezekiel 23:19","refs":[{"printed":"Ezekiel 23:19","osis":["Ezek.23.19"]}],"footnote":null},{"question":"And unchaste looks?","answer":"Yes.","verse":"Having eyes full of adultery,","reference":"2 Peter 2:14","refs":[{"printed":"2 Peter 2:14","osis":["2Pet.2.14"]}],"footnote":null},{"question":"And immodest apparel?","answer":"Yes.","verse":"There met him a woman with the attire of a harlot,","reference":"Proverbs 7:10","refs":[{"printed":"Proverbs 7:10","osis":["Prov.7.10"]}],"footnote":null},{"question":"And obscene words?","answer":"Yes.","verse":"Neither filthiness nor foolish talking,","reference":"Ephesians 5:4","refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"footnote":null},{"question":"And lascivious actions?","answer":"Yes.","verse":"Such as chambering and wantonness,","reference":"Romans 13:13","refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"footnote":null},{"question":"And that intemperance and idleness which lead hereto’?","answer":"Yes.","verse":"This was the iniquity of Sodom, pride, idleness, and fulness of bread, and she committed abomination before me,","reference":"Ezekiel 16:49–50","refs":[{"printed":"Ezekiel 16:49–50","osis":["Ezek.16.49-Ezek.16.50"]}],"footnote":null}]]},{"question":78,"paragraphs":[[{"question":"Hath God a supreme and sovereign right over all things?","answer":"Yes.","verse":"He is Lord of all,","reference":"Acts 10:36","refs":[{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"footnote":null},{"question":"But have men a delegated right over their lawful possessions?","answer":"Yes.","verse":"The earth, God hath given to the children of men,","reference":"Psalm 115:16","refs":[{"printed":"Psalm 115:16","osis":["Ps.115.16"]}],"footnote":null},{"question":"Is it a sin therefore to deprive any of this their right?","answer":"Yes.","verse":"Ye shall not steal nor deal falsely,","reference":"Leviticus 19:11","refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]}],"footnote":null},{"question":"And was such a prohibition necessary?","answer":"Yes.","verse":"For every brother will utterly supplant,","reference":"Jeremiah 9:4","refs":[{"printed":"Jeremiah 9:4","osis":["Jer.9.4"]}],"footnote":null}]]},{"question":79,"paragraphs":[[{"question":"Is it lawful for us to seek our own temporal advantage?","answer":"Yes.","verse":"And now when shall I provide for my own house,","reference":"Genesis 30:30","refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]}],"footnote":null},{"question":"Should we do this by an application to some lawful calling?","answer":"Yes.","verse":"Study to be quiet and to do your own business,","reference":"1 Thessalonians 4:11","refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]}],"footnote":null},{"question":"And by diligence in that calling?","answer":"Yes.","verse":"Not slothful in business,","reference":"Romans 12:11","refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"footnote":null},{"question":"And by frugality?","answer":"Yes.","verse":"He that gathereth in the summer is a wise","reference":"Proverbs 10:5","refs":[{"printed":"Proverbs 10:5","osis":["Prov.10.5"]}],"footnote":null},{"question":"And by a discreet conduct?","answer":"Yes.","verse":"For by understanding is a house established,","reference":"Proverbs 24:3","refs":[{"printed":"Proverbs 24:3","osis":["Prov.24.3"]}],"footnote":null},{"question":"And to all this should we join fervent prayer?","answer":"Yes.","verse":"I will for this be inquired of by the house of Israel,","reference":"Ezekiel 36:37","refs":[{"printed":"Ezekiel 36:37","osis":["Ezek.36.37"]}],"footnote":null}],[{"question":"Must we be just to all that we deal with?","answer":"Yes.","verse":"Render to all their due,","reference":"Romans 13:7","refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"footnote":null},{"question":"Must we not over-reach the ignorant?","answer":"No.","verse":"Let no man defraud or go beyond his brother,","reference":"1 Thessalonians 4:6","refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"footnote":null},{"question":"Nor oppress the indigent?","answer":"No.","verse":"We must not buy the poor for silver, and the needy for a pair of shoes,","reference":"Amos 8:6","refs":[{"printed":"Amos 8:6","osis":["Amos.8.6"]}],"footnote":null},{"question":"But should we rather relieve them?","answer":"Yes.","verse":"If thy brother be waxen poor and fallen into decay, thou shalt relieve him,","reference":"Leviticus 25:35","refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]}],"footnote":null},{"question":"And be forward so to do?","answer":"Yes.","verse":"We must be ready to distribute, willing to communicate,","reference":"1 Timothy 6:18","refs":[{"printed":"1 Timothy 6:18","osis":["1Tim.6.18"]}],"footnote":null}],[{"question":"Must we faithfully fulfil our promises?","answer":"Yes.","verse":"I took an oath of them that they should do according to this promise,","reference":"Nehemiah 5:12","refs":[{"printed":"Nehemiah 5:12","osis":["Neh.5.12"]}],"footnote":null},{"question":"And be true to our trusts?","answer":"Yes.","verse":"It is required in stewards that a man be found faithful,","reference":"1 Corinthians 4:2","refs":[{"printed":"1 Corinthians 4:2","osis":["1Cor.4.2"]}],"footnote":null},{"question":"And return what we have borrowed?","answer":"Yes.","verse":"For the wicked borroweth and payeth not again,","reference":"Psalm 37:21","refs":[{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"footnote":null},{"question":"And discharge our just debts?","answer":"Yes.","verse":"Owe no man any thing,","reference":"Romans 13:8","refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"footnote":null},{"question":"And make restitution where wrong has been done?","answer":"Yes.","verse":"He shall restore that which he took violently away, or the thing which he hath deceitfully gotten,","reference":"Leviticus 6:4","refs":[{"printed":"Leviticus 6:4","osis":["Lev.6.4"]}],"footnote":null},{"question":"And is such honesty the best policy?","answer":"Yes.","verse":"For a little that a righteous man hath is better than the riches of many wicked,","reference":"Psalm 37:16","refs":[{"printed":"Psalm 37:16","osis":["Ps.37.16"]}],"footnote":null}]]},{"question":80,"paragraphs":[[{"question":"Doth this commandment forbid the foolish and extravagant wasting our own substance?","answer":"Yes.","verse":"prodigal went into a far country, and wasted his substance,","reference":"Luke 15:13","refs":[{"printed":"Luke 15:13","osis":["Luke.15.13"]}],"footnote":null},{"question":"Is this done by luxury and intemperance?","answer":"Yes.","verse":"The glutton and the drunkard shall come to poverty,","reference":"Proverbs 23:21","refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"footnote":null},{"question":"And by sloth and idleness?","answer":"Yes.","verse":"A little more sleep, a little more slumber, so shall thy poverty come like one that travelleth,","reference":"Proverbs 24:23","refs":[{"printed":"Proverbs 24:23","osis":["Prov.24.23"]}],"footnote":null},{"question":"And by keeping loose company?","answer":"Yes.","verse":"He that followeth after vain persons shall have poverty enough,","reference":"Proverbs 28:19","refs":[{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"footnote":null},{"question":"And by an excessive love of pleasure?","answer":"Yes.","verse":"He that loveth pleasure shall be a poor man,","reference":"Proverbs 21:17","refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]}],"footnote":null},{"question":"And by rash and imprudent engagements for others?","answer":"Yes.","verse":"Be not a surety for debts, for why should he take away thy bed from under thee?","reference":"Proverbs 22:26–27","refs":[{"printed":"Proverbs 22:26–27","osis":["Prov.22.26-Prov.22.27"]}],"footnote":null},{"question":"And doth that which tends to poverty tend to injustice too?","answer":"Yes.","verse":"Lest I be poor and steal,","reference":"Proverbs 30:9","refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"footnote":null}],[{"question":"Is this commandment broken by covetousness?","answer":"Yes.","verse":"Woe to him that coveteth an evil covetousness,","reference":"Habakkuk 2:9","refs":[{"printed":"Habakkuk 2:9","osis":["Hab.2.9"]}],"footnote":null},{"question":"And by cruelty and uncharitableness?","answer":"Yes.","verse":"Whoso stoppeth his ears at the cry of the poor, shall cry himself, and shall not be heard,","reference":"Proverbs 21:31","refs":[{"printed":"Proverbs 21:31","osis":["Prov.21.31"]}],"footnote":null},{"question":"And by unlawful contracts?","answer":"Yes.","verse":"Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money,","reference":"Acts 13:20","refs":[{"printed":"Acts 13:20","osis":["Acts.13.20"]}],"footnote":null},{"question":"And by all unwarrantable arts for the increase of our substance?","answer":"Yes.","verse":"There shall not be found among you one that useth divination or an observer of times, or an enchanter, or a witch,","reference":"Deuteronomy 18:10","refs":[{"printed":"Deuteronomy 18:10","osis":["Deut.18.10"]}],"footnote":null}],[{"question":"Doth this commandment forbid all exaction and oppression?","answer":"Yes.","verse":"Ye shall not oppress one another,","reference":"Leviticus 25:14","refs":[{"printed":"Leviticus 25:14","osis":["Lev.25.14"]}],"footnote":null},{"question":"And cozening and cheating?","answer":"Yes.","verse":"Shall I count them pure with the wicked balances, and with the bag of deceitful weights,","reference":"Micah 6:11","refs":[{"printed":"Micah 6:11","osis":["Mic.6.11"]}],"footnote":null},{"question":"And vexatious lawsuits?","answer":"Yes.","verse":"Now therefore there is utterly a fault among you, because you go to law, one with another,","reference":"1 Corinthians 6:7","refs":[{"printed":"1 Corinthians 6:7","osis":["1Cor.6.7"]}],"footnote":null}],[{"question":"Is theft particularly forbidden in this commandment?","answer":"Yes.","verse":"Do not steal.","reference":"Mark 10:19","refs":[{"printed":"Mark 10:19","osis":["Mark.10.19"]}],"footnote":null},{"question":". Is it a sin for servants to defraud their masters?","answer":"Yes.","verse":"A certain rich man had a steward, and the same was accused to him, that he had wasted his goods,","reference":"Luke 16:1","refs":[{"printed":"Luke 16:1","osis":["Luke.16.1"]}],"footnote":null},{"question":"Or for children to steal from their parents?","answer":"Yes.","verse":"Whoso robbeth his father or mother, and saith it is no transgression, is the companion of a destroyer,","reference":"Proverbs 28:24","refs":[{"printed":"Proverbs 28:24","osis":["Prov.28.24"]}],"footnote":null},{"question":"Is it a sin to steal even the necessaries of life?","answer":"Yes.","verse":"For such shall restore seven fold,","reference":"Proverbs 6:31","refs":[{"printed":"Proverbs 6:31","osis":["Prov.6.31"]}],"footnote":null},{"question":"And is it equally so to receive or conceal stolen goods?","answer":"Yes.","verse":"Whoso is a partner with a thief, hateth his own soul,","reference":"Proverbs 29:24","refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"footnote":null}]]},{"question":81,"paragraphs":[[{"question":"Is a good name a great privilege?","answer":"Yes.","verse":"’Tis better than precious ointment,","reference":"Ecclesiastes 7:1","refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"footnote":null},{"question":"Is there a law then made for the security of it?","answer":"Yes.","verse":"The law is made for perjured persons,","reference":"1 Timothy 1:10","refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"footnote":null},{"question":"And is it needful that there should?","answer":"Yes.","verse":"For every neighbour will walk with slanders,","reference":"Isaiah 4","refs":[{"printed":"Isaiah 4","osis":["Isa.4"]}],"footnote":null}]]},{"question":82,"paragraphs":[[{"question":"Should we endeavour to get a good name?","answer":"Yes.","verse":"If there be any virtue, if there be any praise, think on these things,","reference":"Philippians 4:8","refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"footnote":null},{"question":"And to keep it?","answer":"Yes.","verse":"For a little folly disgraceth him that is in reputation for wisdom and honour,","reference":"Ecclesiastes 10:1","refs":[{"printed":"Ecclesiastes 10:1","osis":["Eccl.10.1"]}],"footnote":null},{"question":"May we for this purpose vindicate our character when aspersed?","answer":"Yes.","verse":"My righteousness I hold fast, and will not let it go.","reference":"Job 27:6","refs":[{"printed":"Job 27:6","osis":["Job.27.6"]}],"footnote":null},{"question":"And speak modestly in our own commendation?","answer":"Yes.","verse":"In nothing am I behind the very chiefest apostles, though I am nothing,","reference":"2 Corinthians 12:11","refs":[{"printed":"2 Corinthians 12:11","osis":["2Cor.12.11"]}],"footnote":null}],[{"question":"Is a good name an honour to God?","answer":"Yes.","verse":"On your part he is glorified,","reference":"1 Peter 4:14","refs":[{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"footnote":null},{"question":"And a credit to religion?","answer":"Yes.","verse":"We will go with you, for we have heard that God is with you,","reference":"Zechariah 8:23","refs":[{"printed":"Zechariah 8:23","osis":["Zech.8.23"]}],"footnote":null},{"question":"And a comfort to ourselves?","answer":"Yes.","verse":"For a good report maketh the bones fat,","reference":"Proverbs 15:30","refs":[{"printed":"Proverbs 15:30","osis":["Prov.15.30"]}],"footnote":null},{"question":"But do all enjoy this blessing who deserve it?","answer":"No.","verse":"For I heard the defaming of many,","reference":"Jeremiah 20:10","refs":[{"printed":"Jeremiah 20:10","osis":["Jer.20.10"]}],"footnote":null}],[{"question":"Should we be tender of others’ good name as well as our own?","answer":"Yes.","verse":"We also bear record,","reference":"3 John 12","refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"footnote":null},{"question":"Should we for this purpose cover their faults?","answer":"Yes.","verse":"He that covereth transgression seeketh love,","reference":"Proverbs 17:9","refs":[{"printed":"Proverbs 17:9","osis":["Prov.17.9"]}],"footnote":null},{"question":"And be secret in our reproofs?","answer":"Yes.","verse":"Tell him between him and thee alone,","reference":"Matthew 18:15","refs":[{"printed":"Matthew 18:15","osis":["Matt.18.15"]}],"footnote":null},{"question":"Should we put the best construction on their actions?","answer":"Yes.","verse":"Charity thinketh no evil,","reference":"1 Corinthians 13:5","refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]}],"footnote":null},{"question":"And discourage backbiting and detraction?","answer":"Yes.","verse":"We must with an angry countenance drive away a backbiting tongue,","reference":"Proverbs 25:23","refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"footnote":null},{"question":"Should we also vindicate them from unjust aspersions?","answer":"Yes.","verse":"Let not the king sin against David, because his works have been to thee-ward very good,","reference":"1 Samuel 19:4","refs":[{"printed":"1 Samuel 19:4","osis":["1Sam.19.4"]}],"footnote":null},{"question":"And joyfully receive all reports to their advantage?","answer":"Yes.","verse":"I rejoiced greatly when the brethren came and testified of the truth that is in thee,","reference":"3 John 3","refs":[{"printed":"3 John 3","osis":["3John.1.3"]}],"footnote":null},{"question":"And will a regard to others’ good name be the best security to our own?","answer":"Yes.","verse":"For with what measure you mete, it shall be measured to you again,","reference":"Matthew 7:2","refs":[{"printed":"Matthew 7:2","osis":["Matt.7.2"]}],"footnote":null}],[{"question":"Is it our duty to speak the truth?","answer":"Yes.","verse":"Speak ye every man the truth to his neighbour,","reference":"Zechariah 8:16","refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"footnote":null},{"question":"And when called thereto the whole truth?","answer":"Yes.","verse":"Samuel told Eli every whit, and hid nothing from him,","reference":"1 Samuel 3:18","refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"footnote":null},{"question":"And nothing but the truth?","answer":"Yes.","verse":"Surely they are my people, children that will not lie,","reference":"Isaiah 63:8","refs":[{"printed":"Isaiah 63:8","osis":["Isa.63.8"]}],"footnote":null},{"question":"Should truth be observed in our common conversation?","answer":"Yes.","verse":"Lie not one to another,","reference":"Colossians 3:9","refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"footnote":null},{"question":"And in our promise and engagements?","answer":"Yes.","verse":"Better it is that thou shouldst not vow, than vow and not pay,","reference":"Ecclesiastes 5:5","refs":[{"printed":"Ecclesiastes 5:5","osis":["Eccl.5.5"]}],"footnote":null},{"question":"But especially in witness-bearing?","answer":"Yes.","verse":"For a true witness delivereth souls,","reference":"Proverbs 14:25","refs":[{"printed":"Proverbs 14:25","osis":["Prov.14.25"]}],"footnote":null}],[{"question":"In order to speak the truth should we think before we speak?","answer":"Yes.","verse":"Whatsoever things are true, think on these things,","reference":"Philippians 4:8","refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"footnote":null},{"question":"And accustom ourselves to a sober way of speaking?","answer":"Yes.","verse":"I speak the words of truth and soberness,","reference":"Acts 26:25","refs":[{"printed":"Acts 26:25","osis":["Acts.26.25"]}],"footnote":null},{"question":"And be careful of rash promises?","answer":"Yes.","verse":"Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, it was an error,","reference":"Ecclesiastes 5:6","refs":[{"printed":"Ecclesiastes 5:6","osis":["Eccl.5.6"]}],"footnote":null},{"question":"And endeavour to overcome the fear of man?","answer":"Yes.","verse":"Whom hast thou feared that thou hast lied?","reference":"Isaiah 57:11","refs":[{"printed":"Isaiah 57:11","osis":["Isa.57.11"]}],"footnote":null},{"question":"And not do any thing that we should be ashamed to own?","answer":"No.","verse":"As Sarah, who first laughed, and then denied it, saying, I laughed not,","reference":"Genesis 18:15","refs":[{"printed":"Genesis 18:15","osis":["Gen.18.15"]}],"footnote":null}]]},{"question":83,"paragraphs":[[{"question":"Is lying a great sin?","answer":"Yes.","verse":"Lying lips are an abomination to the Lord,","reference":"Proverbs 12:22","refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]}],"footnote":null},{"question":"Is it a sin that makes us like the devil?","answer":"Yes.","verse":"For when he speaketh a lie he speaketh of his own,","reference":"John 8:44","refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"footnote":null},{"question":"Is it an unprofitable sin?","answer":"Yes.","verse":"The getting of treasures by a lying tongue is vanity tossed to and fro of them that seek death,","reference":"Proverbs 21:6","refs":[{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"footnote":null},{"question":"Is it a sin that will be detected?","answer":"Yes.","verse":"For a lying tongue is but fora moment,","reference":"Proverbs 12:19","refs":[{"printed":"Proverbs 12:19","osis":["Prov.12.19"]}],"footnote":null},{"question":"And severely punished?","answer":"Yes.","verse":"For without are dogs, and whoso loveth and maketh a lie,","reference":"Revelation 22:15","refs":[{"printed":"Revelation 22:15","osis":["Rev.22.15"]}],"footnote":null},{"question":"Should we therefore hate it?","answer":"Yes.","verse":"I abhor lying,","reference":"Psalm 119:163","refs":[{"printed":"Psalm 119:163","osis":["Ps.119.163"]}],"footnote":null},{"question":"And pray against it?","answer":"Yes.","verse":"Remove from me the way of lying,","reference":"Psalm 119:29","refs":[{"printed":"Psalm 119:29","osis":["Ps.119.29"]}],"footnote":null}],[{"question":"May we tell lies to make sport?","answer":"No.","verse":"They make the king glad with their wickedness, and the princes with their lies,","reference":"Hosea 7:3","refs":[{"printed":"Hosea 7:3","osis":["Hos.7.3"]}],"footnote":null},{"question":"Or to excuse a fault?","answer":"No.","verse":"As Gehazi, who said, thy servant went no whither,","reference":"2 Kings 5:25","refs":[{"printed":"2 Kings 5:25","osis":["2Kgs.5.25"]}],"footnote":null},{"question":"Or with an intention to do good?","answer":"No.","verse":"We must not do evil that good may come,","reference":"Romans 3:8","refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"footnote":null}],[{"question":"Is detraction and slander a sin?","answer":"Yes.","verse":"Thou sittest and slanderest thine own mother’s","reference":"Psalm 50:20","refs":[{"printed":"Psalm 50:20","osis":["Ps.50.20"]}],"footnote":null},{"question":"But may we not return slander for slander?","answer":"No.","verse":"Render not railing for railing,","reference":"1 Peter 3:9","refs":[{"printed":"1 Peter 3:9","osis":["1Pet.3.9"]}],"footnote":null},{"question":"Is flattery also a sin?","answer":"Yes.","verse":"They speak vanity every one with his neighbour, with flattering lips and a double heart do they speak,","reference":"Psalm 12:2","refs":[{"printed":"Psalm 12:2","osis":["Ps.12.2"]}],"footnote":null},{"question":"Is self detraction a sin?","answer":"Yes.","verse":"There is that maketh himself poor and yet hath great riches,","reference":"Proverbs 13:7","refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"footnote":null},{"question":"And self-flattery?","answer":"Yes.","verse":"There is that maketh himself rich, and yet hath nothing,","reference":"Proverbs 13:7","refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"footnote":null}],[{"question":"Doth this commandment forbid perjury?","answer":"Yes.","verse":"I will be a swift witness against false swearers,","reference":"Malachi 3:5","refs":[{"printed":"Malachi 3:5","osis":["Mal.3.5"]}],"footnote":null},{"question":"And subornation?","answer":"Yes.","verse":"Thus the Jews set up false witnesses against Stephen,","reference":"Acts 6:11, 13","refs":[{"printed":"Acts 6:11, 13","osis":["Acts.6.11","Acts.6.13"]}],"footnote":null},{"question":"And backbiting and talebearing?","answer":"Yes.","verse":"Thou shalt not go up and down as a talebearer among thy people,","reference":"Leviticus 19:16","refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"footnote":null},{"question":"And all censorious and uncharitable reflections?","answer":"Yes.","verse":"For he that speaketh evil of his brother, and judgeth his brother, speaks evil of the law, and judgeth the law,","reference":"James 4:11","refs":[{"printed":"James 4:11","osis":["Jas.4.11"]}],"footnote":null}]]},{"question":84,"paragraphs":[[{"question":"Does the heart need a restraint?","answer":"Yes.","verse":"For it is desperately wicked,","reference":"Jeremiah 17:9","refs":[{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]}],"footnote":null},{"question":"And does the law of God lay a restraint upon the heart?","answer":"Yes.","verse":"For the law is spiritual,","reference":"Romans 7:14","refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"footnote":null},{"question":"And will a restraint upon the sins of the heart be the most effectual preservative from all other sins?","answer":"Yes.","verse":"Cleanse first that which is within the cup or platter, that the outside may be clean also,","reference":"Matthew 23:26","refs":[{"printed":"Matthew 23:26","osis":["Matt.23.26"]}],"footnote":null}],[{"question":"Are we forbidden to covet another man’s house?","answer":"Yes.","verse":"As they that covet houses and take them away,","reference":"Micah 2:2","refs":[{"printed":"Micah 2:2","osis":["Mic.2.2"]}],"footnote":null},{"question":"Or another man’s wife?","answer":"Yes.","verse":"As David did, who seeing Bathsheba, the wife of Uriah, sent and inquired after her,","reference":"2 Samuel 11:3","refs":[{"printed":"2 Samuel 11:3","osis":["2Sam.11.3"]}],"footnote":null},{"question":"Or another man’s goods?","answer":"Yes.","verse":"I have coveted no man’s silver, or gold, or apparel,","reference":"Acts 20:33","refs":[{"printed":"Acts 20:33","osis":["Acts.20.33"]}],"footnote":null}]]},{"question":85,"paragraphs":[[{"question":"Have wicked men a civil property in their goods?","answer":"Yes.","verse":"Was it not thine own?","reference":"Acts 5:4","refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"footnote":null},{"question":"Should they therefore be suffered quietly to enjoy them?","answer":"Yes.","verse":"David’s heart smote him, because he had cut off Saul’s skirt,","reference":"1 Samuel 24:5","refs":[{"printed":"1 Samuel 24:5","osis":["1Sam.24.5"]}],"footnote":null}],[{"question":"Is the good man’s condition settled by God?","answer":"Yes.","verse":"He performeth the thing that is appointed for me,","reference":"Job 23:14","refs":[{"printed":"Job 23:14","osis":["Job.23.14"]}],"footnote":null},{"question":"And is it that which is best for him?","answer":"Yes.","verse":"For God giveth to a man that is good in his sight,","reference":"Ecclesiastes 2:26","refs":[{"printed":"Ecclesiastes 2:26","osis":["Eccl.2.26"]}],"footnote":null},{"question":"And infinitely better than he deserves?","answer":"Yes.","verse":"For it is of the Lord’s mercies that we are not consumed,","reference":"Lamentations 3:22","refs":[{"printed":"Lamentations 3:22","osis":["Lam.3.22"]}],"footnote":null},{"question":"Should he therefore be contented in it?","answer":"Yes.","verse":"I have learned in whatsoever state I am therewith to be content,","reference":"Philippians 4:11","refs":[{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"footnote":null},{"question":"And is contentment a powerful antidote against covetousness?","answer":"Yes.","verse":"Let your conversation be without covetousness, and be content with such things as ye have,","reference":"Hebrews 13:5","refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"footnote":null}],[{"question":"Should we not seek great things for ourselves?","answer":"No.","verse":"Seekest thou great things for thyself, seek them not,","reference":"Jeremiah 45:5","refs":[{"printed":"Jeremiah 45:5","osis":["Jer.45.5"]}],"footnote":null},{"question":"Nor grieve at the more prosperous circumstances of others?","answer":"No.","verse":"Fret not thyself because of him who prospereth in his way,","reference":"Psalm 37:7","refs":[{"printed":"Psalm 37:7","osis":["Ps.37.7"]}],"footnote":null},{"question":"But rather rejoice in their prosperity and endeavour to promote it?","answer":"Yes.","verse":"Thus Mordecai sought the wealth of his people, and spoke peace to all his seed,","reference":"Esther 10:3","refs":[{"printed":"Esther 10:3","osis":["Esth.10.3"]}],"footnote":null}],[{"question":"In order to obtain this happy temper of mind, should we resign up our wills to the will of God?","answer":"Yes.","verse":"He shall choose our inheritance for us,","reference":"Psalm 47:4","refs":[{"printed":"Psalm 47:4","osis":["Ps.47.4"]}],"footnote":null},{"question":"And be much in contemplating the vanity of the creature?","answer":"Yes.","verse":"Wilt thou set thine eyes upon that which is not?","reference":"Proverbs 23:5","refs":[{"printed":"Proverbs 23:5","osis":["Prov.23.5"]}],"footnote":null},{"question":"And make a due estimate of the blessings which we possess?","answer":"Yes.","verse":"For better is the sight of the eye than the wandering of the desire,","reference":"Ecclesiastes 6:9","refs":[{"printed":"Ecclesiastes 6:9","osis":["Eccl.6.9"]}],"footnote":null},{"question":"And frequently transfer our thoughts to the other world?","answer":"Yes.","verse":"We look not at the things that are seen, which are temporal, but at the things which are not seen, which are eternal,","reference":"2 Corinthians 4:18","refs":[{"printed":"2 Corinthians 4:18","osis":["2Cor.4.18"]}],"footnote":null},{"question":"And if after all we find some risings of discontent should we check them in their first appearances?","answer":"Yes.","verse":"O my soul, why art thou disquieted within me?","reference":"Psalm 42:5","refs":[{"printed":"Psalm 42:5","osis":["Ps.42.5"]}],"footnote":null}]]},{"question":86,"paragraphs":[[{"question":"Is discontent a sin?","answer":"Yes.","verse":"The foolishness of man perverteth his way, and his heart fretteth against the Lord,","reference":"Proverbs 19:3","refs":[{"printed":"Proverbs 19:3","osis":["Prov.19.3"]}],"footnote":null},{"question":"Can it make our condition better?","answer":"No.","verse":"For which of you can by taking thought can add one cubit to his stature,","reference":"Matthew 6:27","refs":[{"printed":"Matthew 6:27","osis":["Matt.6.27"]}],"footnote":null},{"question":"And will it certainly make it worse?","answer":"Yes.","verse":"All this availeth me nothing so long as I see Mordecai the Jew sitting in the king’s gate,","reference":"Esther 5:13","refs":[{"printed":"Esther 5:13","osis":["Esth.5.13"]}],"footnote":null},{"question":"Is it a sin to undervalue present mercies?","answer":"Yes.","verse":"As those did who despised the pleasant land,","reference":"Psalm 106:24","refs":[{"printed":"Psalm 106:24","osis":["Ps.106.24"]}],"footnote":null},{"question":"Or to aggravate present afflictions?","answer":"Yes.","verse":"As Hezekiah, who said, I reckoned till morning, that as a lion, so will he break all my bones,","reference":"Isaiah 38:13","refs":[{"printed":"Isaiah 38:13","osis":["Isa.38.13"]}],"footnote":null},{"question":"Is a discontented spirit from Satan?","answer":"Yes.","verse":"Yea hath God said ye shall not eat of every tree of the garden,","reference":"Genesis 3:1","refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"footnote":null},{"question":"Is a brand of ignominy affixed to it?","answer":"Yes.","verse":"These are murmurers, complainers,","reference":"Jude 16","refs":[{"printed":"Jude 16","osis":["Jude.1.16"]}],"footnote":null},{"question":"And is a curse entailed upon it?","answer":"Yes.","verse":"Let them wander up and down for meat, and grudge if they be not satisfied,","reference":"Psalm 59:15","refs":[{"printed":"Psalm 59:15","osis":["Ps.59.15"]}],"footnote":null}],[{"question":"Is envy a sin?","answer":"Yes.","verse":"Let us walk honestly as in the day, not in strife and envying,","reference":"Romans 13:13","refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"footnote":null},{"question":"Is it a sin for the wicked to envy the just?","answer":"Yes.","verse":"They shall see and be ashamed, for their envy at thy people,","reference":"Isaiah 26:11","refs":[{"printed":"Isaiah 26:11","osis":["Isa.26.11"]}],"footnote":null},{"question":"Or for the just to envy the wicked?","answer":"Yes.","verse":"Envy not the oppresser,","reference":"Proverbs 3:31","refs":[{"printed":"Proverbs 3:31","osis":["Prov.3.31"]}],"footnote":null},{"question":"And is it a sin to envy for the sake of others?","answer":"Yes.","verse":"Envyest thou for my sake?","reference":"Numbers 11:29","refs":[{"printed":"Numbers 11:29","osis":["Num.11.29"]}],"footnote":null}],[{"question":"Is covetousness a great sin?","answer":"Yes.","verse":"Covetousness, let it not be once named among you, as becometh saints,","reference":"Ephesians 5:3","refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"footnote":null},{"question":"And a great vexation?","answer":"Yes.","verse":"For he that loveth silver shall not be satisfied with silver,","reference":"Ecclesiastes 5:10","refs":[{"printed":"Ecclesiastes 5:10","osis":["Eccl.5.10"]}],"footnote":null},{"question":"Is it a hurt to our families?","answer":"Yes.","verse":"He that is greedy of gain troubleth his own house,","reference":"Proverbs 15:27","refs":[{"printed":"Proverbs 15:27","osis":["Prov.15.27"]}],"footnote":null},{"question":"And an injury to our neighbours?","answer":"Yes.","verse":"Thus Ahab’s covetousness caused Naboth’s murder,","reference":"1 Kings 21:1","refs":[{"printed":"1 Kings 21:1","osis":["1Kgs.21.1"]}],"footnote":null},{"question":"And above all an affront to God?","answer":"Yes.","verse":"For it is he that maketh poor and maketh rich,","reference":"1 Samuel 2:7","refs":[{"printed":"1 Samuel 2:7","osis":["1Sam.2.7"]}],"footnote":null},{"question":"Is it a sin that rarely goes unpunished in this world?","answer":"Yes.","verse":"For the iniquity of his covetousness I was wroth and smote him,","reference":"Isaiah 57:17","refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"footnote":null},{"question":"But will it be severely punished in the world to come?","answer":"Yes.","verse":"For the covetous shall not inherit the kingdom of God,","reference":"1 Corinthians 6:9","refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"footnote":null},{"question":"Should we therefore strive against it?","answer":"Yes.","verse":"Thou, O man of God, flee these things,","reference":"1 Timothy 6:11","refs":[{"printed":"1 Timothy 6:11","osis":["1Tim.6.11"]}],"footnote":null},{"question":"And pray against it?","answer":"Yes.","verse":"Incline my heart unto thy testimonies and not to covetousness,","reference":"Psalm 119:36","refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"footnote":null}],[{"question":"May we desire unlawful enjoyments?","answer":"No.","verse":"We must not lust after evil things,","reference":"1 Corinthians 10:6","refs":[{"printed":"1 Corinthians 10:6","osis":["1Cor.10.6"]}],"footnote":null},{"question":"Or lawful enjoyments inordinately?","answer":"No.","verse":"Labour not for the meat that perisheth,","reference":"John 6:27","refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"footnote":null},{"question":"Doth all sin begin in the desires of the heart?","answer":"Yes.","verse":"For sinners walk in the way of their heart,","reference":"Ecclesiastes 11:9","refs":[{"printed":"Ecclesiastes 11:9","osis":["Eccl.11.9"]}],"footnote":null},{"question":"Should we therefore keep a constant watch over it?","answer":"Yes.","verse":"Keep thine heart with all diligence, for out of it are the issues of life,","reference":"Proverbs 4:23","refs":[{"printed":"Proverbs 4:23","osis":["Prov.4.23"]}],"footnote":null}]]},{"question":87,"paragraphs":[[{"question":"Was Adam before the fall perfect?","answer":"Yes.","verse":"For in the image of God created he him,","reference":"Genesis 1:27","refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"footnote":null},{"question":"Was Christ, who was not a mere man, perfect?","answer":"Yes.","verse":"He knew no sin,","reference":"2 Corinthians 5:21","refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"footnote":null},{"question":"And are the saints in heaven perfect?","answer":"Yes.","verse":"In their mouth is found no guile,","reference":"Revelation 14:5","refs":[{"printed":"Revelation 14:5","osis":["Rev.14.5"]}],"footnote":null},{"question":"But is any mere man since the fall in this life perfect?","answer":"No.","verse":"For there is not a just man on earth,","reference":"Ecclesiastes 7:20","refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"footnote":null},{"question":"And have the best of men acknowledged this?","answer":"Yes.","verse":"We are all as an unclean thing—and our iniquities like the wind have taken us away,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null}],[{"question":"Did the Father of the faithful sin through unbelief?","answer":"Yes.","verse":"For he denied his wife, lest the Egyptians should have slain him,","reference":"Genesis 12:12, 19","refs":[{"printed":"Genesis 12:12, 19","osis":["Gen.12.12","Gen.12.19"]}],"footnote":null},{"question":"Was Jacob, a plain man, guilty of deceit?","answer":"Yes.","verse":"For Isaac said, art thou my very son Esau? and he said I am,","reference":"Genesis 27:24","refs":[{"printed":"Genesis 27:24","osis":["Gen.27.24"]}],"footnote":null},{"question":"Did the meekest man offend by passion?","answer":"Yes.","verse":"For they provoked his spirit so that he spoke unadvisedly with his lips,","reference":"Psalm 106:33","refs":[{"printed":"Psalm 106:33","osis":["Ps.106.33"]}],"footnote":null},{"question":"And the most patient man by impatience?","answer":"Yes.","verse":"For he cursed his day,","reference":"Job 3:1","refs":[{"printed":"Job 3:1","osis":["Job.3.1"]}],"footnote":null},{"question":"And was the wisest man guilty of the greatest folly?","answer":"Yes.","verse":"For when Solomon was old his wives turned away his heart after other gods,","reference":"1 Kings 11:4","refs":[{"printed":"1 Kings 11:4","osis":["1Kgs.11.4"]}],"footnote":null},{"question":"Did the most resolute of Christ’s disciples sin through weakness and fear?","answer":"Yes.","verse":"For he began to curse and to swear, saying, I know not the man,","reference":"Mark 14:71","refs":[{"printed":"Mark 14:71","osis":["Mark.14.71"]}],"footnote":null},{"question":"And did the apostle Paul, who so earnestly breathed after perfection, yet fall short of it?","answer":"Yes.","verse":"I am carnal, sold under sin,","reference":"Romans 7:14","refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"footnote":null}],[{"question":"Do the best of saints sin in thought?","answer":"Yes.","verse":"Why think ye evil in your hearts?","reference":"Matthew 9:4","refs":[{"printed":"Matthew 9:4","osis":["Matt.9.4"]}],"footnote":null},{"question":"And in word?","answer":"Yes.","verse":"Ye have not spoken of me the thing that is right,","reference":"Job 42:7","refs":[{"printed":"Job 42:7","osis":["Job.42.7"]}],"footnote":null},{"question":"And in deed?","answer":"Yes.","verse":"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme,","reference":"2 Samuel 12:14","refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"footnote":null},{"question":"Are they guilty of many sins which they know?","answer":"Yes.","verse":"My sin is ever before me,","reference":"Psalm 51:3","refs":[{"printed":"Psalm 51:3","osis":["Ps.51.3"]}],"footnote":null},{"question":"And of many more which they do not know?","answer":"Yes.","verse":"For who can understand his errors?","reference":"Psalm 19:12","refs":[{"printed":"Psalm 19:12","osis":["Ps.19.12"]}],"footnote":null}],[{"question":"Are the saints sanctified in every part?","answer":"Yes.","verse":"In soul, body and spirit,","reference":"1 Thessalonians 5:23","refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"footnote":null},{"question":"And yet are they sanctified but in part?","answer":"Yes.","verse":"For God will perfect that which is lacking,","reference":"1 Thessalonians 3:10","refs":[{"printed":"1 Thessalonians 3:10","osis":["1Thess.3.10"]}],"footnote":null},{"question":"Are they sincerely obedient?","answer":"Yes.","verse":"Remember I have walked before thee in truth,","reference":"Isaiah 38:3","refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"footnote":null},{"question":"But are they perfectly obedient?","answer":"No.","verse":"For we cannot do the things that we would,","reference":"Galatians 5:17","refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"footnote":null},{"question":"Have they a relative perfection in Christ?","answer":"Yes.","verse":"We are complete in him,","reference":"Colossians 2:10","refs":[{"printed":"Colossians 2:10","osis":["Col.2.10"]}],"footnote":null},{"question":"But have they a personal perfection in themselves?","answer":"No.","verse":"Look not upon me because I am black,","reference":"Song of Solomon 1:6","refs":[{"printed":"Song of Solomon 1:6","osis":["Song.1.6"]}],"footnote":null},{"question":"Is justification then by our own works impossible?","answer":"Yes.","verse":"For if thou, Lord, shouldst mark iniquity, who shall stand?","reference":"Psalm 103:4","refs":[{"printed":"Psalm 103:4","osis":["Ps.103.4"]}],"footnote":null}]]},{"question":88,"paragraphs":[[{"question":"Are all our sins known to God?","answer":"Yes.","verse":"They are before his face,","reference":"Hosea 7:2","refs":[{"printed":"Hosea 7:2","osis":["Hos.7.2"]}],"footnote":null},{"question":"And are all sins heinous in the sight of God?","answer":"Yes.","verse":"They provoke him to anger,","reference":"Deuteronomy 9:18","refs":[{"printed":"Deuteronomy 9:18","osis":["Deut.9.18"]}],"footnote":null},{"question":"But are they all equally so?","answer":"No.","verse":"Turn thee yet again and thou shalt see greater abominations,","reference":"Ezekiel 8:15","refs":[{"printed":"Ezekiel 8:15","osis":["Ezek.8.15"]}],"footnote":null},{"question":"And will the punishment of sin be proportioned to the aggravations of it?","answer":"Yes.","verse":"These shall receive greater damnation,","reference":"Mark 12:40","refs":[{"printed":"Mark 12:40","osis":["Mark.12.40"]}],"footnote":null}],[{"question":"Do sins receive their aggravations from the persons offending?","answer":"Yes.","verse":"My people is risen up as an enemy,","reference":"Micah 2:8","refs":[{"printed":"Micah 2:8","osis":["Mic.2.8"]}],"footnote":null},{"question":"Are the sins of old persons more heinous than those of others?","answer":"Yes.","verse":"See what the ancients of the house of Israel do in the dark,","reference":"Ezekiel 8:12","refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"footnote":null},{"question":"And of ministers?","answer":"Yes.","verse":"Both the prophet and the priest are profane,","reference":"Jeremiah 23:11","refs":[{"printed":"Jeremiah 23:11","osis":["Jer.23.11"]}],"footnote":null},{"question":"And of magistrates?","answer":"Yes.","verse":"He shall give Israel up because of Jeroboam who did sin,","reference":"1 Kings 14:16","refs":[{"printed":"1 Kings 14:16","osis":["1Kgs.14.16"]}],"footnote":null},{"question":"And of eminent professors?","answer":"Yes.","verse":"Of whom is Hymenius and Alexander,","reference":"1 Timothy 1:20","refs":[{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]}],"footnote":null}],[{"question":"Do sins also receive their aggravations from the persons offended?","answer":"Yes.","verse":"Against whom do ye sport yourselves,","reference":"Isaiah 57:4","refs":[{"printed":"Isaiah 57:4","osis":["Isa.57.4"]}],"footnote":null},{"question":"Are those sins peculiarly aggravated which are immediately committed against God?","answer":"Yes.","verse":"If a man sin against the Lord, who shall entreat for him?","reference":"1 Samuel 2:25","refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"footnote":null},{"question":"And against Christ?","answer":"Yes.","verse":"When the husbandmen saw the Son, they said among themselves this is the heir, come let us kill him,","reference":"Matthew 21:38","refs":[{"printed":"Matthew 21:38","osis":["Matt.21.38"]}],"footnote":null},{"question":"And against the person of the Holy Ghost?","answer":"Yes.","verse":"The blasphemy against the Holy Ghost shall not be forgiven unto men,","reference":"Matthew 12:31","refs":[{"printed":"Matthew 12:31","osis":["Matt.12.31"]}],"footnote":null},{"question":"And against superiors?","answer":"Yes.","verse":"Were ye not afraid to speak against my servant Moses?","reference":"Numbers 12:8","refs":[{"printed":"Numbers 12:8","osis":["Num.12.8"]}],"footnote":null},{"question":"And against whole bodies and communities?","answer":"Yes.","verse":"And Joshua said, why hast thou troubled us, the Lord shall trouble thee this day,","reference":"Joshua 7:25","refs":[{"printed":"Joshua 7:25","osis":["Josh.7.25"]}],"footnote":null},{"question":"And against the souls of men?","answer":"Yes.","verse":"To slay the soul that should not die, and to save the soul alive that should not live,","reference":"Ezekiel 13:19","refs":[{"printed":"Ezekiel 13:19","osis":["Ezek.13.19"]}],"footnote":null}],[{"question":"Doth presumption aggravate sin?","answer":"Yes.","verse":"The soul that do thought presumptuously reproacheth the Lord,","reference":"Numbers 15:30","refs":[{"printed":"Numbers 15:30","osis":["Num.15.30"]}],"footnote":null},{"question":"And knowledge?","answer":"Yes.","verse":"To him that knoweth to do good, and doth it not, to him it is sin,","reference":"James 4:17","refs":[{"printed":"James 4:17","osis":["Jas.4.17"]}],"footnote":null},{"question":"And reproof?","answer":"Yes.","verse":"He that being often reproved hardeneth his neck shall be suddenly destroyed,","reference":"Proverbs 29:1","refs":[{"printed":"Proverbs 29:1","osis":["Prov.29.1"]}],"footnote":null},{"question":"And perseverance in sin?","answer":"Yes.","verse":"He went on frowardly in the way of his heart,","reference":"Isaiah 57:17","refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"footnote":null}],[{"question":"Are sins against the light of nature aggravated sins?","answer":"Yes.","verse":"There is such fornications among you as is not so much as named among the Gentiles,","reference":"1 Corinthians 5:1","refs":[{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"footnote":null},{"question":"And deliberate sins?","answer":"Yes.","verse":"He deviseth mischief upon his bed,","reference":"Psalm 36:4","refs":[{"printed":"Psalm 36:4","osis":["Ps.36.4"]}],"footnote":null},{"question":"And public sins?","answer":"Yes.","verse":"Absalom went in unto his father’s concubines in the sight of all Israel,","reference":"2 Samuel 16:22","refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]}],"footnote":null},{"question":"Are sins against mercies greatly aggravated?","answer":"Yes.","verse":"Thus Solomon turned from the Lord who had appeared unto him twice,","reference":"1 Kings 11:9","refs":[{"printed":"1 Kings 11:9","osis":["1Kgs.11.9"]}],"footnote":null},{"question":"And sins against judgments?","answer":"Yes.","verse":"For all this they sinned still,","reference":"Psalm 78:32","refs":[{"printed":"Psalm 78:32","osis":["Ps.78.32"]}],"footnote":null},{"question":"And sins against express commands?","answer":"Yes.","verse":"We have forsaken thy commandments which thou hast commanded by thy servants the prophets,","reference":"Ezra 9:10–11","refs":[{"printed":"Ezra 9:10–11","osis":["Ezra.9.10-Ezra.9.11"]}],"footnote":null},{"question":"And sins against our own covenants and engagements?","answer":"Yes.","verse":"Thou saidst, I will not transgress,","reference":"Jeremiah 2:20","refs":[{"printed":"Jeremiah 2:20","osis":["Jer.2.20"]}],"footnote":null}],[{"question":"Is it an aggravation of sin to commit it without shame?","answer":"Yes.","verse":"Were they ashamed? nay, they were not at all ashamed,","reference":"Jeremiah 6:15","refs":[{"printed":"Jeremiah 6:15","osis":["Jer.6.15"]}],"footnote":null},{"question":"And with delight?","answer":"Yes.","verse":"Their soul delighteth in their abominations,","reference":"Isaiah 66:3","refs":[{"printed":"Isaiah 66:3","osis":["Isa.66.3"]}],"footnote":null},{"question":"And to boast of it?","answer":"Yes.","verse":"Whose glory is in their shame,","reference":"Philippians 3:19","refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"footnote":null},{"question":"May the place also be an aggravation of sin?","answer":"Yes.","verse":"In the land of uprightness he will deal unjustly,","reference":"Isaiah 26:10","refs":[{"printed":"Isaiah 26:10","osis":["Isa.26.10"]}],"footnote":null},{"question":"And the time?","answer":"Yes.","verse":"Is it a time to receive money and garments and olive-yards and vineyards?","reference":"2 Kings 5:26","refs":[{"printed":"2 Kings 5:26","osis":["2Kgs.5.26"]}],"footnote":null}],[{"question":"Should we take notice of the aggravations of sin in our confessions?","answer":"Yes.","verse":"Aaron shall confess the iniquity of the children of Israel, and all their transgressions in all their sins,","reference":"Leviticus 16:21","refs":[{"printed":"Leviticus 16:21","osis":["Lev.16.21"]}],"footnote":null},{"question":"But though aggravated may we hope that it will be pardoned?","answer":"Yes.","verse":"Thou hast wearied me with thine iniquities: I, even I, am he that blotted out thy transgressions for mine own sake,","reference":"Isaiah 43:24–25","refs":[{"printed":"Isaiah 43:24–25","osis":["Isa.43.24-Isa.43.25"]}],"footnote":null}]]},{"question":89,"paragraphs":[[{"question":"Is sin against the body of man?","answer":"Yes.","verse":"There is no rest in my bones because of my sin,","reference":"Psalm 38:3","refs":[{"printed":"Psalm 38:3","osis":["Ps.38.3"]}],"footnote":null},{"question":"And against the soul of man?","answer":"Yes.","verse":"He that sinneth against me wrongeth his own soul,","reference":"Proverbs 8:36","refs":[{"printed":"Proverbs 8:36","osis":["Prov.8.36"]}],"footnote":null},{"question":"Is it against his temporal interest?","answer":"Yes.","verse":"If ye will walk contrary to me, then I will walk contrary to you, and will bring a sword upon you,","reference":"Leviticus 26:24–25","refs":[{"printed":"Leviticus 26:24–25","osis":["Lev.26.24-Lev.26.25"]}],"footnote":null},{"question":"And against his eternal welfare?","answer":"Yes.","verse":"Depart from me, ye that work iniquity,","reference":"Matthew 7:23","refs":[{"printed":"Matthew 7:23","osis":["Matt.7.23"]}],"footnote":null},{"question":"And are all sins, though not alike heinous, alike destructive?","answer":"Yes.","verse":"For he that said, do not commit adultery, said also, do not kill,","reference":"James 2:11","refs":[{"printed":"James 2:11","osis":["Jas.2.11"]}],"footnote":null}],[{"question":"Doth sin subject to the wrath of God?","answer":"Yes.","verse":"Behold thou art wroth, for we have sinned,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null},{"question":"Is the wrath of a common man dreadful?","answer":"Yes.","verse":"Cursed be their wrath, for it was cruel,","reference":"Genesis 49:7","refs":[{"printed":"Genesis 49:7","osis":["Gen.49.7"]}],"footnote":null},{"question":"But may this wrath be appeased?","answer":"Yes.","verse":"A soft answer turneth away wrath,","reference":"Proverbs 15:1","refs":[{"printed":"Proverbs 15:1","osis":["Prov.15.1"]}],"footnote":null},{"question":"Is the wrath of a king more dreadful?","answer":"Yes.","verse":"The king’s wrath is as the roaring of a lion,","reference":"Proverbs 19:12","refs":[{"printed":"Proverbs 19:12","osis":["Prov.19.12"]}],"footnote":null},{"question":"But may this wrath be pacified?","answer":"Yes.","verse":"Then was the king’s wrath pacified,","reference":"Esther 7:10","refs":[{"printed":"Esther 7:10","osis":["Esth.7.10"]}],"footnote":null},{"question":"Is the wrath of devils more terrible than either?","answer":"Yes.","verse":"Woe to the inhabitants of the earth, for the devil is come down, having great wrath,","reference":"Revelation 12:12","refs":[{"printed":"Revelation 12:12","osis":["Rev.12.12"]}],"footnote":null},{"question":"But may this wrath be restrained?","answer":"Yes.","verse":"He bound Satan a thousand years,","reference":"Revelation 20:2","refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"footnote":null},{"question":"Is God’s wrath then infinitely more dreadful than all?","answer":"Yes.","verse":"Who knoweth the power of thine anger?","reference":"Psalm 90:11","refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"footnote":null}],[{"question":"Doth sin expose men to the curse?","answer":"Yes.","verse":"Ye are cursed with a curse,","reference":"Malachi 3:9","refs":[{"printed":"Malachi 3:9","osis":["Mal.3.9"]}],"footnote":null},{"question":"Will this curse certainly come upon impenitent sinners?","answer":"Yes.","verse":"All these curses shall come upon thee and overtake thee,","reference":"Deuteronomy 28:15","refs":[{"printed":"Deuteronomy 28:15","osis":["Deut.28.15"]}],"footnote":null},{"question":"Are they cursed whilst they live?","answer":"Yes.","verse":"Their portion is cursed in the earth,","reference":"Job 24:18","refs":[{"printed":"Job 24:18","osis":["Job.24.18"]}],"footnote":null},{"question":"And cursed in death?","answer":"Yes.","verse":"Ye shall leave your name for a curse to my chosen, for the Lord shall slay thee,","reference":"Isaiah 65:15","refs":[{"printed":"Isaiah 65:15","osis":["Isa.65.15"]}],"footnote":null},{"question":"And cursed for ever?","answer":"Yes.","verse":"They are nigh unto cursing whose end is to be burned,","reference":"Hebrews 6:8","refs":[{"printed":"Hebrews 6:8","osis":["Heb.6.8"]}],"footnote":null}],[{"question":"Is the wrath and curse of God the due desert of sin?","answer":"Yes.","verse":"Whose damnation is just,","reference":"Romans 3:8","refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"footnote":null},{"question":"And of every sin?","answer":"Yes.","verse":"Cursed is every one that continueth not in all things that are written in the book of the law to do them,","reference":"Galatians 3:10","refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"footnote":null},{"question":"But is there not a possibility of deliverance herefrom?","answer":"Yes.","verse":"For God hath devised means that his banished soul should not be expelled from him,","reference":"2 Samuel 14:14","refs":[{"printed":"2 Samuel 14:14","osis":["2Sam.14.14"]}],"footnote":null}]]},{"question":90,"paragraphs":[[{"question":"Is salvation from wrath a great salvation?","answer":"Yes.","verse":"’Tis called so great salvation,","reference":"Hebrews 2:3","refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"footnote":null},{"question":"And is it a needful salvation?","answer":"Yes.","verse":"Lord, save, or else we perish,","reference":"Matthew 8:25","refs":[{"printed":"Matthew 8:25","osis":["Matt.8.25"]}],"footnote":null},{"question":"Should it therefore be inquired after?","answer":"Yes.","verse":"If ye will inquire, inquire ye,","reference":"Isaiah 21:12","refs":[{"printed":"Isaiah 21:12","osis":["Isa.21.12"]}],"footnote":null}],[{"question":"Is faith in our Lord Jesus Christ requisite in order to salvation?","answer":"Yes.","verse":"Believe in the Lord Jesus Christ, and thou shalt be saved,","reference":"Acts 16:31","refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"footnote":null},{"question":"Shall none be saved but those who believe?","answer":"No.","verse":"He that believeth not is condemned already,","reference":"John 3:18","refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"footnote":null},{"question":"And shall all those be saved who do believe?","answer":"Yes.","verse":"Whosoever believeth on me shall never die,","reference":"John 11:26","refs":[{"printed":"John 11:26","osis":["John.11.26"]}],"footnote":null},{"question":"Is repentance also necessary unto salvation?","answer":"Yes.","verse":"God now commandeth all men every where to repent,","reference":"Acts 17:30","refs":[{"printed":"Acts 17:30","osis":["Acts.17.30"]}],"footnote":null},{"question":"And shall all those who do not repent as well as believe perish?","answer":"Yes.","verse":"Except ye repent, ye shall all likewise perish,","reference":"Luke 13:3","refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]}],"footnote":null}],[{"question":"Did Christ preach up the necessity of faith and repentance?","answer":"Yes.","verse":"Repent ye, and believe the gospel,","reference":"Mark 1:15","refs":[{"printed":"Mark 1:15","osis":["Mark.1.15"]}],"footnote":null},{"question":"And did the apostles do the same?","answer":"Yes.","verse":"Testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ,","reference":"Acts 20:21","refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"footnote":null},{"question":"But are these in our own power?","answer":"No.","verse":"For without Christ we can do nothing,","reference":"John 15:25","refs":[{"printed":"John 15:25","osis":["John.15.25"]}],"footnote":null}],[{"question":"Doth God require of us the use of means?","answer":"Yes.","verse":"Work out your own salvation with fear and trembling,","reference":"Philippians 2:12","refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]}],"footnote":null},{"question":"And should we be diligent in the use of means?","answer":"Yes.","verse":"For the kingdom of heaven suffereth violence,","reference":"Matthew 2:12","refs":[{"printed":"Matthew 2:12","osis":["Matt.2.12"]}],"footnote":null},{"question":"Is God then obliged to second our endeavours?","answer":"No.","verse":"For ’tis not of him that willeth, nor of him that runneth,","reference":"Romans 9:16","refs":[{"printed":"Romans 9:16","osis":["Rom.9.16"]}],"footnote":null},{"question":"But if grace excites them, will that crown them with success?","answer":"Yes.","verse":"Those that seek me early shall find me,","reference":"Proverbs 8:17","refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"footnote":null}]]},{"question":91,"paragraphs":[[{"question":"Is faith a free gift and therefore a grace?","answer":"Yes.","verse":"Unto you it is given in the behalf of Christ, to believe on him,","reference":"Philippians 1:29","refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"footnote":null},{"question":"Is it particularly a gift of the Spirit?","answer":"Yes.","verse":"Thus Barnabas is said to be full of the Holy Ghost and of faith,","reference":"Acts 11:24","refs":[{"printed":"Acts 11:24","osis":["Acts.11.24"]}],"footnote":null},{"question":"And a gift that distinguishes the elect of God from all others?","answer":"Yes.","verse":"’Tis the faith of God’s elect,","reference":"Titus 1:1","refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"footnote":null},{"question":"Is it a saving grace?","answer":"Yes.","verse":"For we believe to the saving of the soul,","reference":"Hebrews 10:39","refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"footnote":null},{"question":"But is it so by any inherent merit or efficacy of its own?","answer":"No.","verse":"But as it receives the gift of righteousness,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null}],[{"question":"Is God the ultimate object of faith?","answer":"Yes.","verse":"Ye believe in God,","reference":"John 14:1","refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"footnote":null},{"question":"And is Christ the immediate object of it?","answer":"Yes.","verse":"Believe also in me,","reference":"John 14:1","refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"footnote":null},{"question":"Is the heart the seat of it?","answer":"Yes.","verse":"With the heart man believeth unto righteousness.","reference":"Romans 10:10","refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"footnote":null},{"question":"And are sensible convinced sinners the subjects of it?","answer":"Yes.","verse":"They shall come who were ready to perish,","reference":"Isaiah 27:13","refs":[{"printed":"Isaiah 27:13","osis":["Isa.27.13"]}],"footnote":null},{"question":"Is faith imperfect in the present life?","answer":"Yes.","verse":"Lord, I believe, help thou mine unbelief.","reference":"Mark 9:24","refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]}],"footnote":null},{"question":"But shall weak faith be supported?","answer":"Yes.","verse":"A bruised reed shall he not break, and smoking flax shall he not quench,","reference":"Matthew 12:20","refs":[{"printed":"Matthew 12:20","osis":["Matt.12.20"]}],"footnote":null},{"question":"And strengthened?","answer":"Yes.","verse":"I can do all things through Christ, who strengtheneth me,","reference":"Philippians 4:13","refs":[{"printed":"Philippians 4:13","osis":["Phil.4.13"]}],"footnote":null}],[{"question":"Does true faith imply an assent of the understanding?","answer":"Yes.","verse":"I believe that Jesus Christ is the Son of God,","reference":"Acts 8:37","refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"footnote":null},{"question":"And a consent of the will?","answer":"Yes.","verse":"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners,","reference":"1 Timothy 1:15","refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"footnote":null},{"question":"Doth it imply the soul’s reception of Christ?","answer":"Yes.","verse":"Ye have received the Lord Jesus Christ,","reference":"Colossians 2:6","refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"footnote":null},{"question":"And its reliance upon him?","answer":"Yes.","verse":"In whom ye also trusted,","reference":"Ephesians 1:13","refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"footnote":null},{"question":"And its cleaving to him?","answer":"Yes.","verse":"And exhorted them all, that with purpose of heart, they would cleave unto the Lord,","reference":"Acts 11:23","refs":[{"printed":"Acts 11:23","osis":["Acts.11.23"]}],"footnote":null},{"question":"And that to the utter exclusion of every thing else?","answer":"Yes.","verse":"For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,","reference":"Philippians 3:8","refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"footnote":null}],[{"question":"Is there something which the believing soul commits to Christ?","answer":"Yes.","verse":"I know whom I have believed, and that he is able to keep that which I have committed to him,","reference":"2 Timothy 1:12","refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"footnote":null},{"question":"And something that he expects from him?","answer":"Yes.","verse":"Looking for the mercy of our Lord Jesus Christ unto eternal life,","reference":"Jude 21","refs":[{"printed":"Jude 21","osis":["Jude.1.21"]}],"footnote":null},{"question":"Is true faith a vital principle?","answer":"Yes.","verse":"The just shall live by faith,","reference":"Habakkuk 2:4","refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]}],"footnote":null},{"question":"And an active principle?","answer":"Yes.","verse":"It worketh by love,","reference":"Galatians 5:6","refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"footnote":null},{"question":"And a victorious principle?","answer":"Yes.","verse":"This is the victory that overcometh the world, even our faith,","reference":"1 John 5:4","refs":[{"printed":"1 John 5:4","osis":["1John.5.4"]}],"footnote":null},{"question":"And an establishing principle?","answer":"Yes.","verse":"By faith ye stand,","reference":"2 Corinthians 1:24","refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"footnote":null},{"question":"And a soul comforting principle?","answer":"Yes.","verse":"I had fainted unless I had believed,","reference":"Psalm 27:13","refs":[{"printed":"Psalm 27:13","osis":["Ps.27.13"]}],"footnote":null},{"question":"And a God exalting principle?","answer":"Yes.","verse":"Abraham was strong in faith, giving glory to God,","reference":"Romans 4:20","refs":[{"printed":"Romans 4:20","osis":["Rom.4.20"]}],"footnote":null},{"question":"And is it on all these accounts a precious principle?","answer":"Yes.","verse":"To them that have obtained like precious faith,","reference":"2 Peter 1:1","refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"footnote":null}]]},{"question":92,"paragraphs":[[{"question":"Is true repentance, repentance unto life?","answer":"Yes.","verse":"God hath unto the Gentiles granted repentance unto life,","reference":"Acts 11:18","refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"footnote":null},{"question":"Is there then a repentance that is not so?","answer":"Yes.","verse":"Judas repented and went and hanged himself,","reference":"Matthew 27:3, 5","refs":[{"printed":"Matthew 27:3, 5","osis":["Matt.27.3","Matt.27.5"]}],"footnote":null},{"question":"Is true repentance a grace?","answer":"Yes.","verse":"Christ is exalted to give repentance,","reference":"Acts 5:31","refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"footnote":null},{"question":"Is it wrought by the word as an instrument?","answer":"Yes.","verse":"Is not my word like a fire, and like a hammer that breaketh the rock in pieces?","reference":"Jeremiah 23:29","refs":[{"printed":"Jeremiah 23:29","osis":["Jer.23.29"]}],"footnote":null},{"question":"And by the spirit as an agent?","answer":"Yes.","verse":"I will pour upon the inhabitants of Jerusalem the spirit of grace, and they shall mourn,","reference":"Zechariah 12:10","refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"footnote":null},{"question":"Is it a saving grace?","answer":"Yes.","verse":"It is repentance unto salvation,","reference":"2 Corinthians 7:10","refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"footnote":null},{"question":"And shall none be saved without it?","answer":"No.","verse":"Thou, after thy hardness and impenitent heart, treasurest up wrath,","reference":"Romans 2:5","refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"footnote":null}],[{"question":"Is there such a thing as legal repentance?","answer":"Yes.","verse":"Seest thou how Ahab humbleth himself?","reference":"1 Kings 21:29","refs":[{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]}],"footnote":null},{"question":"And may this be attended with great terror?","answer":"Yes.","verse":"It is a spirit of bondage unto fear,","reference":"Romans 8:15","refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"footnote":null},{"question":"And with some external reformations?","answer":"Yes.","verse":"Herod observed John, and when he heard him, he did many things,","reference":"Mark 6:20","refs":[{"printed":"Mark 6:20","osis":["Mark.6.20"]}],"footnote":null},{"question":"But is gospel repentance quite of a different nature?","answer":"Yes.","verse":"Ye sorrowed after a godly sort,","reference":"2 Corinthians 7:11","refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"footnote":null}],[{"question":"Does true repentance imply conviction of sin?","answer":"Yes.","verse":"He is convinced of all,","reference":"1 Corinthians 14:24","refs":[{"printed":"1 Corinthians 14:24","osis":["1Cor.14.24"]}],"footnote":null},{"question":"And is this conviction deep?","answer":"Yes.","verse":"They were pricked in their hearts,","reference":"Acts 2:37","refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"footnote":null},{"question":"And painful?","answer":"Yes.","verse":"A wounded spirit who can bear?","reference":"Proverbs 18:14","refs":[{"printed":"Proverbs 18:14","osis":["Prov.18.14"]}],"footnote":null},{"question":"And abiding?","answer":"Yes.","verse":"Thine arrows stick fast in me,","reference":"Psalm 38:2","refs":[{"printed":"Psalm 38:2","osis":["Ps.38.2"]}],"footnote":null},{"question":"And in a sense mortal?","answer":"Yes.","verse":"Sin revived and died,","reference":"Romans 7:9","refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"footnote":null},{"question":"Doth this conviction extend to the sin of our nature?","answer":"Yes.","verse":"In sin did my mother conceive me,","reference":"Psalm 51:5","refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"footnote":null},{"question":"And to the corruptions of the heart?","answer":"Yes.","verse":"The whole heart is faint,","reference":"Isaiah 1:5","refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"footnote":null},{"question":"And to all actual sins?","answer":"Yes.","verse":"Come, see a man which told me all things that ever I did,","reference":"John 4:29","refs":[{"printed":"John 4:29","osis":["John.4.29"]}],"footnote":null},{"question":"And to the filth of sin as well as the guilt of it?","answer":"Yes.","verse":"Behold I am vile,","reference":"Job 40:4","refs":[{"printed":"Job 40:4","osis":["Job.40.4"]}],"footnote":null},{"question":"Can those therefore be said to repent who are not so much as convinced of sin?","answer":"No.","verse":"I hearkened and heard, but they spake not aright; no man repented of his wickedness, saying, what have I done?","reference":"Jeremiah 8:8","refs":[{"printed":"Jeremiah 8:8","osis":["Jer.8.8"]}],"footnote":null}],[{"question":"Does repentance imply sorrow for sin?","answer":"Yes.","verse":"My sorrow is continually before me,","reference":"Psalm 38:17","refs":[{"printed":"Psalm 38:17","osis":["Ps.38.17"]}],"footnote":null},{"question":"But may there be a sorrow without repentance?","answer":"Yes.","verse":"Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance,","reference":"2 Corinthians 7:9","refs":[{"printed":"2 Corinthians 7:9","osis":["2Cor.7.9"]}],"footnote":null},{"question":"Is true sorrow for sin genuine and free?","answer":"Yes.","verse":"Mine eyes pour out tears unto God,","reference":"Job 16:20","refs":[{"printed":"Job 16:20","osis":["Job.16.20"]}],"footnote":null},{"question":"Is it upright and sincere?","answer":"Yes.","verse":"They shall mourn for him as one mourneth for his own","reference":"Zechariah 12:10","refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"footnote":null},{"question":"Is it pungent and strong?","answer":"Yes.","verse":"The people wept very sore,","reference":"Ezra 10:1","refs":[{"printed":"Ezra 10:1","osis":["Ezra.10.1"]}],"footnote":null},{"question":"And does it love to be private and retired?","answer":"Yes.","verse":"And the land shall mourn every family apart, and their wives apart,","reference":"Zechariah 12:12","refs":[{"printed":"Zechariah 12:12","osis":["Zech.12.12"]}],"footnote":null}],[{"question":"Doth repentance imply hatred of sin?","answer":"Yes.","verse":"What I hate, that do I,","reference":"Romans 7:15","refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"footnote":null},{"question":"And hatred of ourselves for sin?","answer":"Yes.","verse":"I abhor myself,","reference":"Job 13:6","refs":[{"printed":"Job 13:6","osis":["Job.13.6"]}],"footnote":null},{"question":"Is this hatred of sin universal?","answer":"Yes.","verse":"I hate every false way,","reference":"Psalm 119:128","refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"footnote":null},{"question":"And irreconcileable?","answer":"Yes.","verse":"How shall we that are dead to sin, live any longer therein?","reference":"Romans 6:2","refs":[{"printed":"Romans 6:2","osis":["Rom.6.2"]}],"footnote":null}],[{"question":"Is true repentance attended with a view of God’s mercy?","answer":"Yes.","verse":"There is forgiveness with thee,","reference":"Psalm 130:4","refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"footnote":null},{"question":"And a hope in that mercy?","answer":"Yes.","verse":"There is hope in Israel concerning this thing,","reference":"Ezra 10:2","refs":[{"printed":"Ezra 10:2","osis":["Ezra.10.2"]}],"footnote":null},{"question":"Is a hope in God’s mercy a leading step to repentance?","answer":"Yes.","verse":"The goodness of God leadeth thee to repentance,","reference":"Romans 2:4","refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"footnote":null},{"question":"And therefore where there is no hope can there be no true repentance?","answer":"No.","verse":"Thou saidst there is no hope, I have loved strangers, and after them I will go,","reference":"Jeremiah 2:5","refs":[{"printed":"Jeremiah 2:5","osis":["Jer.2.5"]}],"footnote":null}],[{"question":"Is repentance attended with holy shame?","answer":"Yes.","verse":"I am ashamed and blush,","reference":"Ezra 9:6","refs":[{"printed":"Ezra 9:6","osis":["Ezra.9.6"]}],"footnote":null},{"question":"And anxious fear?","answer":"Yes.","verse":"What carefulness it wrought in you— yea what fear,","reference":"2 Corinthians 7:11","refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"footnote":null},{"question":"And a clearing of God?","answer":"Yes.","verse":"That thou mayest be clear when thou judgest,","reference":"Psalm 51:4","refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"footnote":null},{"question":"And an humble submissive demeanour towards men?","answer":"Yes.","verse":"He giveth his cheek to him that smiteth him,","reference":"Lamentations 3:30","refs":[{"printed":"Lamentations 3:30","osis":["Lam.3.30"]}],"footnote":null},{"question":"Will penitent sinners confess their sins?","answer":"Yes.","verse":"I acknowledge my sin unto thee,","reference":"Psalm 32:5","refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]}],"footnote":null},{"question":"And aggravate their sins?","answer":"Yes.","verse":"We have sinned and committed iniquity and have done wickedly and have rebelled,","reference":"Daniel 4:5–6","refs":[{"printed":"Daniel 4:5–6","osis":["Dan.4.5-Dan.4.6"]}],"footnote":null},{"question":"And make reparation where it is possible?","answer":"Yes.","verse":"If I have taken away any thing from any by false accusation I restore him fourfold,","reference":"Luke 19:8","refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"footnote":null}],[{"question":"Does repentance imply a turning from sin?","answer":"Yes.","verse":"If I have done iniquity, I will do so no more,","reference":"Job 34:32","refs":[{"printed":"Job 34:32","osis":["Job.34.32"]}],"footnote":null},{"question":"Doth the true penitent turn from his beloved sin?","answer":"Yes.","verse":"I kept myself from mine iniquity,","reference":"Psalm 18:23","refs":[{"printed":"Psalm 18:23","osis":["Ps.18.23"]}],"footnote":null},{"question":"And from all sin?","answer":"Yes.","verse":"Repent and turn yourselves from all your abominations,","reference":"Ezekiel 14:6","refs":[{"printed":"Ezekiel 14:6","osis":["Ezek.14.6"]}],"footnote":null},{"question":"And so as never fully to return to it again?","answer":"Yes.","verse":"Ephraim shall say, what have I to do any more with idols?","reference":"Hosea 14:8","refs":[{"printed":"Hosea 14:8","osis":["Hos.14.8"]}],"footnote":null}],[{"question":"Doth true repentance also imply a return to God?","answer":"Yes.","verse":"If thou wilt return, O Israel, return unto me,","reference":"Jeremiah 4:1","refs":[{"printed":"Jeremiah 4:1","osis":["Jer.4.1"]}],"footnote":null},{"question":"And to Christ?","answer":"Yes.","verse":"Ye are returned unto the Shepherd and Bishop of your souls,","reference":"1 Peter 2:25","refs":[{"printed":"1 Peter 2:25","osis":["1Pet.2.25"]}],"footnote":null},{"question":"And a return to ourselves?","answer":"Yes.","verse":"He came to himself,","reference":"Luke 15:17","refs":[{"printed":"Luke 15:17","osis":["Luke.15.17"]}],"footnote":null},{"question":"And to duty?","answer":"Yes.","verse":"I turned my feet unto thy testimonies,","reference":"Psalm 119:59","refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"footnote":null},{"question":"But can we thus turn ourselves?","answer":"No.","verse":"Surely after that I was turned, I repented,","reference":"Jeremiah 31:19","refs":[{"printed":"Jeremiah 31:19","osis":["Jer.31.19"]}],"footnote":null}],[{"question":"Do true penitents perform duty from a different principle than they did before?","answer":"Yes.","verse":"For the love of Christ constraineth them,","reference":"2 Corinthians 5:14","refs":[{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]}],"footnote":null},{"question":"And in a different manner?","answer":"Yes.","verse":"They serve God in a newness of spirit, and not in the oldness of the letter,","reference":"Romans 7:6","refs":[{"printed":"Romans 7:6","osis":["Rom.7.6"]}],"footnote":null},{"question":"But do they perform it in a perfect manner?","answer":"No.","verse":"For in many things we offend all,","reference":"James 3:2","refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"footnote":null}]]},{"question":93,"paragraphs":[[{"question":"Are there ordinances which are not of God’s appointment?","answer":"Yes.","verse":"We read of the statutes of Omri,","reference":"Micah 6:16","refs":[{"printed":"Micah 6:16","osis":["Mic.6.16"]}],"footnote":null},{"question":"But are these unprofitable?","answer":"Yes.","verse":"For those that observe lying vanities, forsake their own mercies,","reference":"Jonah 2:8","refs":[{"printed":"Jonah 2:8","osis":["Jonah.2.8"]}],"footnote":null},{"question":"And should they therefore be rejected?","answer":"Yes.","verse":"Why are we subject to ordinances after the commandments of men?","reference":"Colossians 2:20","refs":[{"printed":"Colossians 2:20","osis":["Col.2.20"]}],"footnote":null}],[{"question":"Are there ordinances of God’s appointment?","answer":"Yes.","verse":"Thou shalt teach them my ordinances,","reference":"Exodus 18:20","refs":[{"printed":"Exodus 18:20","osis":["Exod.18.20"]}],"footnote":null},{"question":"Are the word, sacraments and prayer the great gospel ordinances?","answer":"Yes.","verse":"Then they that gladly received the word were baptized, and they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,","reference":"Acts 2:41–42","refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"footnote":null},{"question":"Is singing of psalms also an ordinance?","answer":"Yes.","verse":"O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation,","reference":"Psalm 95:1","refs":[{"printed":"Psalm 95:1","osis":["Ps.95.1"]}],"footnote":null},{"question":"Is it an ordinance very pleasing to God?","answer":"Yes.","verse":"This also shall please the Lord better than an ox or a bullock,","reference":"Psalm 69:31","refs":[{"printed":"Psalm 69:31","osis":["Ps.69.31"]}],"footnote":null},{"question":"And very useful and instructive to men?","answer":"Yes.","verse":"Teaching and admonishing one another in psalms and hymns and spiritual","reference":"Colossians 3:16","refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"footnote":null},{"question":"Should it therefore be attended to in a very serious manner?","answer":"Yes.","verse":"Singing with grace in your hearts unto the Lord,","reference":"Colossians 3:16","refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"footnote":null},{"question":"Are these ordinances made effectual to all God’s elect?","answer":"Yes.","verse":"For as many as were ordained to eternal life believed,","reference":"Acts 13:48","refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"footnote":null},{"question":"And to none but such?","answer":"No.","verse":"Ye believe not because ye are not my sheep,","reference":"John 10:26","refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"footnote":null}],[{"question":"Have some been wrought upon by religious discourse?","answer":"Yes.","verse":"He that walketh with wise men shall be wise,","reference":"Proverbs 13:20","refs":[{"printed":"Proverbs 13:20","osis":["Prov.13.20"]}],"footnote":null},{"question":"And others by dreams?","answer":"Yes.","verse":"In a dream, in a vision of the night, he openeth the ears of men and sealeth their instruction,","reference":"Job 33:15–16","refs":[{"printed":"Job 33:15–16","osis":["Job.33.15-Job.33.16"]}],"footnote":null},{"question":"And others by afflictive providence?","answer":"Yes.","verse":"When Manasseh was in affliction he humbled himself before the God of his fathers,","reference":"2 Chronicles 33:12","refs":[{"printed":"2 Chronicles 33:12","osis":["2Chr.33.12"]}],"footnote":null},{"question":"And others in a yet more miraculous manner?","answer":"Yes.","verse":"Thus Saul was called by a voice from heaven,","reference":"Acts 9:4","refs":[{"printed":"Acts 9:4","osis":["Acts.9.4"]}],"footnote":null},{"question":"But are God’s word and ordinances the ordinary means of salvation?","answer":"Yes.","verse":"He hath given pastors and teachers for the edifying of the body of Christ,","reference":"Ephesians 4:11–12","refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"footnote":null},{"question":"Should we therefore attend upon them?","answer":"Yes.","verse":"Blessed is the man that heareth me,","reference":"Proverbs 8:34","refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"footnote":null},{"question":"And that diligently and constantly?","answer":"Yes.","verse":"Watching daily at my gates, and waiting at the post of my doors,","reference":"Proverbs 8:34","refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"footnote":null}]]},{"question":94,"paragraphs":[[{"question":"Is the word of God profitable for conviction?","answer":"Yes.","verse":"It is quick and powerful, piercing even to the dividing asunder of soul and spirit,","reference":"Hebrews 4:12","refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"footnote":null},{"question":"And for conversion?","answer":"Yes.","verse":"The law of the Lord is perfect, converting the soul,","reference":"Psalm 19:7","refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"footnote":null}],[{"question":"Doth the word beget faith?","answer":"Yes.","verse":"Faith comes by hearing,","reference":"Romans 10:17","refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"footnote":null},{"question":"And holiness?","answer":"Yes.","verse":"That they also might be sanctified through the truth,","reference":"John 17:19","refs":[{"printed":"John 17:19","osis":["John.17.19"]}],"footnote":null},{"question":"And comfort?","answer":"Yes.","verse":"Thy word was unto me the joy and rejoicing of my heart,","reference":"Jeremiah 15:16","refs":[{"printed":"Jeremiah 15:16","osis":["Jer.15.16"]}],"footnote":null},{"question":"Is it a means of enlightening our understandings?","answer":"Yes.","verse":"The commandment of the Lord is pure, enlightening the eyes,","reference":"Psalm 19:8","refs":[{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"footnote":null},{"question":"And of restraining our corruptions?","answer":"Yes.","verse":"By the words of thy lips I have kept me from the paths of the destroyer,","reference":"Psalm 17:4","refs":[{"printed":"Psalm 17:4","osis":["Ps.17.4"]}],"footnote":null},{"question":"And of perfecting our graces?","answer":"Yes.","verse":"It is able to build us up,","reference":"Acts 20:32","refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"footnote":null},{"question":"And of preparing us for heaven?","answer":"Yes.","verse":"To give us an inheritance among them that are sanctified,","reference":"Acts 20:32","refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"footnote":null},{"question":"But is it so by any inherent virtue or efficacy of its own?","answer":"No.","verse":"For it is the power of God unto salvation,","reference":"Romans 1:16","refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"footnote":null}],[{"question":"Should the word of God be read for these purposes?","answer":"Yes.","verse":"They read in the book of the law distinctly,","reference":"Nehemiah 8:8","refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]}],"footnote":null},{"question":"And preached?","answer":"Yes.","verse":"Then will I teach transgressors thy law,","reference":"Psalm 51:13","refs":[{"printed":"Psalm 51:13","osis":["Ps.51.13"]}],"footnote":null},{"question":"Should it be preached purely?","answer":"Yes.","verse":"Teach them the things which become sound doctrine,","reference":"Titus 2:1","refs":[{"printed":"Titus 2:1","osis":["Titus.2.1"]}],"footnote":null},{"question":"And plainly?","answer":"Yes.","verse":"Not with enticing words of man’s wisdom,","reference":"1 Corinthians 2:4","refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"footnote":null},{"question":"And prudently?","answer":"Yes.","verse":"Rightly dividing the word of truth,","reference":"2 Timothy 2:15","refs":[{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"footnote":null},{"question":"And affectionately?","answer":"Yes.","verse":"I ceased not to warn every one with tears,","reference":"Acts 20:31","refs":[{"printed":"Acts 20:31","osis":["Acts.20.31"]}],"footnote":null},{"question":"And boldly?","answer":"Yes.","verse":"These things command and teach,","reference":"1 Timothy 4:11","refs":[{"printed":"1 Timothy 4:11","osis":["1Tim.4.11"]}],"footnote":null},{"question":"And diligently?","answer":"Yes.","verse":"Reprove, rebuke, exhort, with all long suffering and doctrine,","reference":"2 Timothy 4:2","refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"footnote":null},{"question":"And may we hope that the word thus preached will be crowned with success?","answer":"Yes.","verse":"When the law of truth was in his mouth—he did turn many away from iniquity,","reference":"Malachi 2:6","refs":[{"printed":"Malachi 2:6","osis":["Mal.2.6"]}],"footnote":null}]]},{"question":95,"paragraphs":[[{"question":"That the word of God may profit, should we attend thereto with diligence?","answer":"Yes.","verse":"All the people were attentive to hear him,","reference":"Luke 19:48","refs":[{"printed":"Luke 19:48","osis":["Luke.19.48"]}],"footnote":null},{"question":"And be inquisitive into the meaning of it?","answer":"Yes.","verse":"Of whom speaketh the prophet this? of himself, or of some other man?","reference":"Acts 8:34","refs":[{"printed":"Acts 8:34","osis":["Acts.8.34"]}],"footnote":null},{"question":"And compare one scripture with another?","answer":"Yes.","verse":"Comparing spiritual things with spiritual,","reference":"1 Corinthians 2:13","refs":[{"printed":"1 Corinthians 2:13","osis":["1Cor.2.13"]}],"footnote":null}],[{"question":"Is preparation also necessary in order to our profiting by the word?","answer":"Yes.","verse":"Ezra prepared his heart to seek the law of the Lord,","reference":"Ezra 7:10","refs":[{"printed":"Ezra 7:10","osis":["Ezra.7.10"]}],"footnote":null},{"question":"Should we for this purpose lay aside worldly cares?","answer":"Yes.","verse":"For the thorns choke the seed,","reference":"Matthew 13:7","refs":[{"printed":"Matthew 13:7","osis":["Matt.13.7"]}],"footnote":null},{"question":"And carnal passions?","answer":"Yes.","verse":"All malice, and guile, and hypocrisies, and envies, and evil speakings,","reference":"1 Peter 2:1","refs":[{"printed":"1 Peter 2:1","osis":["1Pet.2.1"]}],"footnote":null},{"question":"And all pre-imbibed prejudices?","answer":"Yes.","verse":"Not like those who cried what will the babbler say?","reference":"Acts 17:18","refs":[{"printed":"Acts 17:18","osis":["Acts.17.18"]}],"footnote":null},{"question":"Should we pray for our ministers?","answer":"Yes.","verse":"And for me that utterance may be given unto me,","reference":"Ephesians 6:19","refs":[{"printed":"Ephesians 6:19","osis":["Eph.6.19"]}],"footnote":null},{"question":"And for ourselves?","answer":"Yes.","verse":"Teach me thy judgments,","reference":"Psalm 119:108","refs":[{"printed":"Psalm 119:108","osis":["Ps.119.108"]}],"footnote":null},{"question":"Should we also come with desire?","answer":"Yes.","verse":"As new born babes desire the sincere milk of the word,","reference":"1 Peter 2:2","refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"footnote":null},{"question":"And with expectation?","answer":"Yes.","verse":"My soul, wait thou only on God, for my expectation is from him,","reference":"Psalm 62:5","refs":[{"printed":"Psalm 62:5","osis":["Ps.62.5"]}],"footnote":null},{"question":"And will such a preparation of the heart be greatly to our advantage?","answer":"Yes.","verse":"Thou wilt prepare their heart, thou wilt cause thine ear to hear,","reference":"Psalm 10:17","refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"footnote":null},{"question":"But will a want of preparation excuse a neglect of duty?","answer":"No.","verse":"For a multitude of the people had not cleansed themselves, yet did they eat of the passover,","reference":"2 Chronicles 30:18","refs":[{"printed":"2 Chronicles 30:18","osis":["2Chr.30.18"]}],"footnote":null}],[{"question":"Should the word be received in faith?","answer":"Yes.","verse":"Thus we read of the hearing of faith,","reference":"Galatians 3:2","refs":[{"printed":"Galatians 3:2","osis":["Gal.3.2"]}],"footnote":null},{"question":"And in love?","answer":"Yes.","verse":"Consider how I love thy precepts,","reference":"Psalm 119:159","refs":[{"printed":"Psalm 119:159","osis":["Ps.119.159"]}],"footnote":null},{"question":"And will a want of this be a hindrance to our profiting?","answer":"Yes.","verse":"They received not the love of the truth, that they might be saved?","reference":"2 Thessalonians 2:10","refs":[{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"footnote":null}],[{"question":"Should we hear the word with reverence?","answer":"Yes.","verse":"When Ezra opened the book all the people stood up,","reference":"Nehemiah 8:5","refs":[{"printed":"Nehemiah 8:5","osis":["Neh.8.5"]}],"footnote":null},{"question":"And with judgment?","answer":"Yes.","verse":"For the ear trieth words as the mouth tasteth meat,","reference":"Job 34:3","refs":[{"printed":"Job 34:3","osis":["Job.34.3"]}],"footnote":null},{"question":"And with care?","answer":"Yes.","verse":"Take heed how ye hear,","reference":"Luke 8:18","refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"footnote":null},{"question":"Must we keep from roving thoughts in hearing?","answer":"Yes.","verse":"Their heart goeth after their covetousness,","reference":"Ezekiel 33:31","refs":[{"printed":"Ezekiel 33:31","osis":["Ezek.33.31"]}],"footnote":null},{"question":"And from a wandering eye?","answer":"Yes.","verse":"The eyes of all were fastened on him,","reference":"Luke 4:20","refs":[{"printed":"Luke 4:20","osis":["Luke.4.20"]}],"footnote":null},{"question":"And from sleep and drowsiness?","answer":"Yes.","verse":"Could not ye watch with me one hour?","reference":"Matthew 26:40","refs":[{"printed":"Matthew 26:40","osis":["Matt.26.40"]}],"footnote":null}],[{"question":"Should we treasure up what we hear?","answer":"Yes.","verse":"Remember how ye have heard and received, and hold fast,","reference":"Revelation 3:3","refs":[{"printed":"Revelation 3:3","osis":["Rev.3.3"]}],"footnote":null},{"question":"Should we therefore meditate upon it?","answer":"Yes.","verse":"And she pondered all these things in her heart,","reference":"Luke 2:19","refs":[{"printed":"Luke 2:19","osis":["Luke.2.19"]}],"footnote":null},{"question":"And talk of it?","answer":"Yes.","verse":"And shalt talk of them when thou sittest in thine house, and when thou walkest in the way,","reference":"Deuteronomy 6:7","refs":[{"printed":"Deuteronomy 6:7","osis":["Deut.6.7"]}],"footnote":null},{"question":"And is this necessary in order to our profiting by it?","answer":"Yes.","verse":"By which also ye are saved, if ye keep in memory what I preached unto you,","reference":"1 Corinthians 15:2","refs":[{"printed":"1 Corinthians 15:2","osis":["1Cor.15.2"]}],"footnote":null}],[{"question":"Is it also requisite that we practice what we hear?","answer":"Yes.","verse":"As thou hast said, so must we do,","reference":"Ezra 10:12","refs":[{"printed":"Ezra 10:12","osis":["Ezra.10.12"]}],"footnote":null},{"question":"And is this the way to obtain the blessing?","answer":"Yes.","verse":"This man shall be blessed in his deed,","reference":"James 1:25","refs":[{"printed":"James 1:25","osis":["Jas.1.25"]}],"footnote":null},{"question":"And to avoid the curse?","answer":"Yes.","verse":"For some will say, thou hast taught in our streets; but he will reply, I know not whence you are,","reference":"Luke 13:26","refs":[{"printed":"Luke 13:26","osis":["Luke.13.26"]}],"footnote":null}]]},{"question":96,"paragraphs":[[{"question":"Are sacraments signs?","answer":"Yes.","verse":"Thus Abraham received the sign of circumcision,","reference":"Romans 4:11","refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"footnote":null},{"question":"Are they outward signs of spiritual and invisible blessings?","answer":"Yes.","verse":"Neither is that circumcision which is outward in the flesh, but that of the heart,","reference":"Romans 2:28–29","refs":[{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]}],"footnote":null},{"question":"Doth baptism signify the work of regeneration wrought in us?","answer":"Yes.","verse":"Buried with him in baptism, wherein also ye are risen with him,","reference":"Colossians 2:13","refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"footnote":null},{"question":"And doth the Lord’s supper signify the work of redemption wrought for us?","answer":"Yes.","verse":"This do in remembrance of me,","reference":"Luke 22:19","refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"footnote":null},{"question":"And are these outward signs useful to stir up inward affections?","answer":"Yes.","verse":"Mine eye affecteth mine heart,","reference":"Lamentations 3:51","refs":[{"printed":"Lamentations 3:51","osis":["Lam.3.51"]}],"footnote":null}],[{"question":"Are the sacraments effectual means of salvation to all who partake of them?","answer":"No.","verse":"For if thou be a breaker of the law, thy circumcision is made uncircumcision,","reference":"Romans 2:25","refs":[{"printed":"Romans 2:25","osis":["Rom.2.25"]}],"footnote":null},{"question":"Do they save by an inherent virtue in themselves?","answer":"No.","verse":"For baptism doth not save as it is a putting away the filth of the flesh,","reference":"1 Peter 3:21","refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"footnote":null},{"question":"Or in those that administer them?","answer":"No.","verse":"For neither is he that planteth any thing, neither he that watereth,","reference":"1 Corinthians 3:7","refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"footnote":null},{"question":"Are they therefore the less effectual when administered by an ungodly person?","answer":"No.","verse":"For Judas was numbered with us, and obtained a part of the ministry,","reference":"Acts 1:17","refs":[{"printed":"Acts 1:17","osis":["Acts.1.17"]}],"footnote":null},{"question":"Or the more so when administered by one that is godly?","answer":"No.","verse":"For Philip baptized Simon, who yet was in the gall of bitterness,","reference":"Acts 8:13, 23","refs":[{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]}],"footnote":null},{"question":"Should this then prevent a partial regard to one minister to the neglect of others?","answer":"Yes.","verse":"Who then is Paul, and who is Apollos?","reference":"1 Corinthians 3:5","refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]}],"footnote":null}],[{"question":"Doth the efficacy of sacraments depend upon the blessing and presence of Christ?","answer":"Yes.","verse":"Lo, I am with you always,","reference":"Matthew 28:20","refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"footnote":null},{"question":"And upon the co-operating influence of the Spirit?","answer":"Yes.","verse":"By one Spirit we are all baptized,","reference":"1 Corinthians 12:13","refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"footnote":null},{"question":"And are they only effectual to those who by faith receive them?","answer":"Yes.","verse":"He that believeth and is baptized shall be saved, he that believeth not shall be damned,","reference":"Mark 16:16","refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"footnote":null}]]},{"question":97,"paragraphs":[[{"question":"Doth the scripture speak of a baptism with the Ghost?","answer":"Yes.","verse":"He shall baptize you with the Holy Ghost,","reference":"Matthew 3:11","refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"footnote":null},{"question":"And was this accomplished?","answer":"Yes.","verse":"They were filled with the Holy Ghost,","reference":"Acts 2:4","refs":[{"printed":"Acts 2:4","osis":["Acts.2.4"]}],"footnote":null},{"question":"Doth it also speak of a baptism of sufferings?","answer":"Yes.","verse":"Are ye able to be baptized with the baptism that I am baptized with?","reference":"Matthew 20:22","refs":[{"printed":"Matthew 20:22","osis":["Matt.20.22"]}],"footnote":null},{"question":"And was Christ indeed eminently baptized therewith?","answer":"Yes.","verse":"I am come into the deep waters where the floods overflow me,","reference":"Psalm 69:2","refs":[{"printed":"Psalm 69:2","osis":["Ps.69.2"]}],"footnote":null},{"question":"But is there besides these a baptism with water?","answer":"Yes.","verse":"I baptize you with water,","reference":"Matthew 3:11","refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"footnote":null}],[{"question":"Did the Jews baptize before John?","answer":"No.","verse":"For they ask why baptizest thou, if thou be not the Christ, nor Elias?","reference":"John 1:25","refs":[{"printed":"John 1:25","osis":["John.1.25"]}],"footnote":null},{"question":"Did John’s baptism introduce the gospel dispensation?","answer":"Yes.","verse":"The beginning of the gospel of Jesus Christ —John did baptize,","reference":"Mark 1:1, 4","refs":[{"printed":"Mark 1:1, 4","osis":["Mark.1.1","Mark.1.4"]}],"footnote":null},{"question":"And had it a reference to a Saviour shortly to come?","answer":"Yes.","verse":"He said, that they should believe on him, which should come after him, that is on Christ Jesus,","reference":"Acts 19:4","refs":[{"printed":"Acts 19:4","osis":["Acts.19.4"]}],"footnote":null},{"question":"Was John sent of God, to baptize?","answer":"Yes.","verse":"He that sent me to baptize with water, the same said unto me,","reference":"John 1:33","refs":[{"printed":"John 1:33","osis":["John.1.33"]}],"footnote":null},{"question":"Did the people receive his baptism as from God?","answer":"Yes.","verse":"They justified God, being baptized with the baptism of","reference":"Luke 7:29","refs":[{"printed":"Luke 7:29","osis":["Luke.7.29"]}],"footnote":null},{"question":"And was John’s baptism the same for substance as that of Christ?","answer":"Yes.","verse":"For Jesus baptized, and John also was baptizing,","reference":"John 3:22–23","refs":[{"printed":"John 3:22–23","osis":["John.3.22-John.3.23"]}],"footnote":null}],[{"question":"Was Christ himself baptized?","answer":"Yes.","verse":"Then cometh Jesus unto John to be baptized of him,","reference":"Matthew 3:13","refs":[{"printed":"Matthew 3:13","osis":["Matt.3.13"]}],"footnote":null},{"question":"Did he thereby confer an honour upon this ordinance?","answer":"Yes.","verse":"For there came a voice from heaven, saying, This is my beloved Son, in whom I am well pleased,","reference":"Matthew 3:17","refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"footnote":null},{"question":"And is this a powerful engagement upon us to submit to it?","answer":"Yes.","verse":"For thus it becometh us to fulfil all righteousness,","reference":"Matthew 3:15","refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"footnote":null}],[{"question":"Is water baptism a sign of our fellowship with Christ?","answer":"Yes.","verse":"For as many as have been baptized into Christ have put on Christ,","reference":"Galatians 3:27","refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"footnote":null},{"question":"Is it a sign of our fellowship with him in his death?","answer":"Yes.","verse":"We are baptized into his death,","reference":"Romans 6:3","refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"footnote":null},{"question":"And in his burial?","answer":"Yes.","verse":"We are buried with him in baptism,","reference":"Romans 6:4","refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"footnote":null},{"question":"And in his resurrection?","answer":"Yes.","verse":"For we are planted together in the likeness of his resurrection,","reference":"Romans 6:5","refs":[{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"footnote":null},{"question":"Is this fellowship by faith?","answer":"Yes.","verse":"We are risen with him through the faith of the operation of God,","reference":"Colossians 2:12","refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"footnote":null}],[{"question":"Is baptism a sign of our ingrafting into Christ?","answer":"Yes.","verse":"We are baptized into Jesus Christ,","reference":"Romans 6:3","refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"footnote":null},{"question":"And of the crucifixion of the old man?","answer":"Yes.","verse":"Knowing this, that our old man is crucified with him,","reference":"Romans 6:6","refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"footnote":null},{"question":"And of the destruction of sin?","answer":"Yes.","verse":"That the body of sin might be destroyed,","reference":"Romans 6:6","refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"footnote":null},{"question":"Doth it signify the removal of the guilt of sin?","answer":"Yes.","verse":"Be baptized for the remission of sins,","reference":"Acts 2:38","refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"footnote":null},{"question":"And the washing away the filth of it?","answer":"Yes.","verse":"Be baptized and wash away thy sins,","reference":"Acts 22:16","refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"footnote":null},{"question":"But is baptism of itself sufficient for any of these purposes?","answer":"No.","verse":"For it is the blood of Christ that cleanseth us from all sin,","reference":"1 John 1:7","refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"footnote":null}],[{"question":"Is baptism an engagement to yield ourselves unto God?","answer":"Yes.","verse":"Yield yourselves unto God as those that are alive from the dead,","reference":"Romans 6:13","refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]}],"footnote":null},{"question":"And to live in brotherly love?","answer":"Yes.","verse":"For we are baptized into one body,","reference":"1 Corinthians 12:13","refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"footnote":null},{"question":"And to walk in newness of life?","answer":"Yes.","verse":"We also should walk in newness of life,","reference":"Romans 6:4","refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"footnote":null},{"question":"And was it designed to be a standing ordinance in the church of Christ?","answer":"Yes.","verse":"To the end of the world,","reference":"Matthew 28:20","refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"footnote":null}]]},{"question":98,"paragraphs":[[{"question":"Is baptism to be administered to such who repent?","answer":"Yes.","verse":"It is the baptism of repentance,","reference":"Mark 1:4","refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]}],"footnote":null},{"question":"And to all such?","answer":"Yes.","verse":"Repent and be baptized every one of you,","reference":"Acts 2:37","refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"footnote":null},{"question":"And to none but such?","answer":"No.","verse":"O generation of vipers, who hath warned you to flee from the wrath to come?","reference":"Matthew 3:7","refs":[{"printed":"Matthew 3:7","osis":["Matt.3.7"]}],"footnote":null},{"question":"Should this repentance be actually professed?","answer":"Yes.","verse":"They were baptized in Jordan, confessing their sins,","reference":"Matthew 3:6","refs":[{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"footnote":null},{"question":"And appear in its fruits?","answer":"Yes.","verse":"Bring forth fruits meet for repentance,","reference":"Matthew 3:8","refs":[{"printed":"Matthew 3:8","osis":["Matt.3.8"]}],"footnote":null},{"question":"And have the worst of sinners upon their repentance a right to baptism?","answer":"Yes.","verse":"Then came also publicans to be baptized,","reference":"Luke 3:12","refs":[{"printed":"Luke 3:12","osis":["Luke.3.12"]}],"footnote":null}],[{"question":"Should faith be before baptism?","answer":"Yes.","verse":"The Corinthians believed and were baptized,","reference":"Acts 18:8","refs":[{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"footnote":null},{"question":"Will a credible profession of faith justify the administration of this ordinance?","answer":"Yes.","verse":"For Simon Magus believed and was baptized,","reference":"Acts 8:13","refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"footnote":null},{"question":"But will real faith only justify a submission to it?","answer":"Yes.","verse":"If thou believest with all thine heart thou mayest,","reference":"Acts 8:37","refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"footnote":null},{"question":"And will the ordinance be unavailable where faith is wanting?","answer":"Yes.","verse":"For whatsoever is not of faith is sin,","reference":"Romans 14:23","refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"footnote":null}],[{"question":"Must persons first be taught before they are baptized?","answer":"Yes.","verse":"Go teach all nations, baptizing them,","reference":"Matthew 28:19","refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"footnote":null},{"question":"And appear to be partakers of the Holy Ghost?","answer":"Yes.","verse":"Can any man forbid water that these should not be baptized, who have received the Holy Ghost as well as we?","reference":"Acts 10:47","refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"footnote":null},{"question":"And gladly receive the word?","answer":"Yes.","verse":"They that gladly received the word were baptized,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null},{"question":"And discover a disposition to obey?","answer":"Yes.","verse":"Men and brethren, what shall we do? And Peter said, repent and be baptized,","reference":"Acts 2:37","refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"footnote":null}],[{"question":"Should baptism be a matter of choice in those that submit to it?","answer":"Yes.","verse":"See there is water, what doth hinder me to be baptized?","reference":"Acts 8:36","refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"footnote":null},{"question":"And their own act and deed?","answer":"Yes.","verse":"They went out to him and were baptized,","reference":"Mark 1:5","refs":[{"printed":"Mark 1:5","osis":["Mark.1.5"]}],"footnote":null},{"question":"And the answer of a good conscience?","answer":"Yes.","verse":"For baptism saveth us, as it is the answer of a good conscience towards God,","reference":"1 Peter 3:21","refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"footnote":null},{"question":"And where these qualifications are wanting, should baptism be refused?","answer":"Yes.","verse":"Give not that which is holy unto dogs,","reference":"Matthew 7:6","refs":[{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"footnote":null}]]},{"question":99,"paragraphs":[[{"question":"Are the subjects of baptism plainly set forth in the divine word?","answer":"Yes.","verse":"They were baptized both men and women,","reference":"Acts 8:12","refs":[{"printed":"Acts 8:12","osis":["Acts.8.12"]}],"footnote":null},{"question":"And doth the silence of scripture concerning others amount to a prohibition?","answer":"Yes.","verse":"Who hath required this at your hand?","reference":"Isaiah 1:12","refs":[{"printed":"Isaiah 1:12","osis":["Isa.1.12"]}],"footnote":null}],[{"question":"Had children a right to circumcision under the law?","answer":"Yes.","verse":"Every man child among you shall be circumcised,","reference":"Genesis 17:10","refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"footnote":null},{"question":"And had servants the same?","answer":"Yes.","verse":"Abraham circumcised his son and all that were bought with his money the same day,","reference":"Genesis 17:23","refs":[{"printed":"Genesis 17:23","osis":["Gen.17.23"]}],"footnote":null},{"question":"Was this in itself a privilege?","answer":"No.","verse":"For it was a part of that hand writing of ordinances that was against us,","reference":"Colossians 2:14","refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"footnote":null},{"question":"And is it now abolished?","answer":"Yes.","verse":"For Christ hath took it out of the way, nailing it to his cross,","reference":"Colossians 2:14","refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"footnote":null}],[{"question":"Doth not baptism come in the room of circumcision?","answer":"No.","verse":"For Christ was both circumcised and baptized,","reference":"Luke 2:21","refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"footnote":null},{"question":"Had the apostles a fair opportunity to mention such a substitution had it taken place?","answer":"Yes.","verse":"For some said, Except ye be circumcised after the manner of Moses ye cannot be saved,","reference":"Acts 15:1","refs":[{"printed":"Acts 15:1","osis":["Acts.15.1"]}],"footnote":null},{"question":"And did they mention it?","answer":"No.","verse":"They only made a decree,","reference":"Acts 15:19, 28","refs":[{"printed":"Acts 15:19, 28","osis":["Acts.15.19","Acts.15.28"]}],"footnote":null}],[{"question":"Was not the covenant made with Abraham, the covenant of grace?","answer":"No.","verse":"But a mixed covenant, consisting partly of temporal blessings,","reference":"Genesis 17:2–14","refs":[{"printed":"Genesis 17:2–14","osis":["Gen.17.2-Gen.17.14"]}],"footnote":null},{"question":"But as far as it was a covenant of grace, did it not belong to all Abraham’s natural seed?","answer":"No.","verse":"Not because they are the seed of Abraham are they all children,","reference":"Romans 9:7","refs":[{"printed":"Romans 9:7","osis":["Rom.9.7"]}],"footnote":null},{"question":"But is it not said for an everlasting covenant to be a God to thee and to thy seed after thee?","answer":"Yes.","verse":"But the children of the promise are counted for the seed,","reference":"Romans 9:8","refs":[{"printed":"Romans 9:8","osis":["Rom.9.8"]}],"footnote":null},{"question":"Are all others then, whether infants or adults, excluded?","answer":"Yes.","verse":"For they are, aliens from the commonwealth of Israel,","reference":"Ephesians 2:12","refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"footnote":null}],[{"question":"Was not circumcision a seal of the covenant?","answer":"No.","verse":"But a token of it,","reference":"Genesis 17:11","refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]}],"footnote":null},{"question":"Was it a seal to Abraham?","answer":"Yes.","verse":"And to him only a seal of the righteousness of the faith which he had yet being uncircumcised,","reference":"Romans 4:11","refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"footnote":null},{"question":"Are not the children of believers included in the covenant?","answer":"No.","verse":"They which are the children of the flesh, are not the seed of God,","reference":"Romans 9:8","refs":[{"printed":"Romans 9:8","osis":["Rom.9.8"]}],"footnote":null},{"question":"Must they therefore be Christ’s in order to be the right seed?","answer":"Yes.","verse":"If ye be Christ’s, then are ye Abraham’s seed, and heir; according to the promise,","reference":"Galatians 3:29","refs":[{"printed":"Galatians 3:29","osis":["Gal.3.29"]}],"footnote":null}],[{"question":"Were not children brought to Christ to be baptized?","answer":"No.","verse":"But that he should put his hands on them and pray,","reference":"Matthew 19:13","refs":[{"printed":"Matthew 19:13","osis":["Matt.19.13"]}],"footnote":null},{"question":"And does even this appear to have been an unusual thing?","answer":"Yes.","verse":"For the disciples rebuked them,","reference":"Matthew 19:13","refs":[{"printed":"Matthew 19:13","osis":["Matt.19.13"]}],"footnote":null},{"question":"But does not the apostle say, the promise is to you and to your children?","answer":"Yes.","verse":"But he adds, even to as many as the Lord our God shall call,","reference":"Acts 2:39","refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"footnote":null}],[{"question":"Might not infants be included in the household of Crispus which was baptized?","answer":"No.","verse":"For we read that he believed with all his house,","reference":"Acts 18:8","refs":[{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"footnote":null},{"question":"Or in that of the jailer?","answer":"No.","verse":"For he rejoiced, believing in God with all his house,","reference":"Acts 16:34","refs":[{"printed":"Acts 16:34","osis":["Acts.16.34"]}],"footnote":null},{"question":"Or in that of Stephanas?","answer":"No.","verse":"For they had addicted themselves to the ministry of the saints,","reference":"1 Corinthians 16:15","refs":[{"printed":"1 Corinthians 16:15","osis":["1Cor.16.15"]}],"footnote":null},{"question":"Or in that of Lydia?","answer":"No.","verse":"For the apostles entered into the house of Lydia, and when they had seen the brethren, they comforted them and departed,","reference":"Acts 16:40","refs":[{"printed":"Acts 16:40","osis":["Acts.16.40"]}],"footnote":null}],[{"question":"Are not infants members of the gospel church as they were once of the Jewish?","answer":"No.","verse":"For it consists of such as are sanctified in Christ Jesus, and called to be saints,","reference":"1 Corinthians 1:2","refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"footnote":null},{"question":"May they not be disciples?","answer":"No.","verse":"For we are made and not born disciples,","reference":"John 4:1","refs":[{"printed":"John 4:1","osis":["John.4.1"]}],"footnote":"Christ did not make them disciples by baptizing them, but first made them disciples and then baptized them."},{"question":"But are they not said to be holy?","answer":"Yes.","verse":"In the same sense as the unbelieving husband or wife,","reference":"1 Corinthians 7:14","refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"footnote":null}],[{"question":"Does not that passage, of such is the kingdom of heaven, favour infant baptism?","answer":"No.","verse":"For Christ explains it, by adding, Whosoever shall not receive the kingdom of God as a little child shall not enter therein,","reference":"Mark 10:15","refs":[{"printed":"Mark 10:15","osis":["Mark.10.15"]}],"footnote":null},{"question":"Nor that, if the root is holy so also are the branches?","answer":"No.","verse":"For that which is born of the flesh is flesh,","reference":"John 3:6","refs":[{"printed":"John 3:6","osis":["John.3.6"]}],"footnote":null},{"question":"Should we in this and all other controversies be guided by the word of God?","answer":"Yes.","verse":"In all things I have said unto thee be thou circumspect,","reference":"Exodus 23:13","refs":[{"printed":"Exodus 23:13","osis":["Exod.23.13"]}],"footnote":null},{"question":"And not pay an undue regard to the customs or opinions of men?","answer":"No.","verse":"Walk ye not in the statutes of your fathers, nor observe their judgments. I am the Lord your God,","reference":"Ezekiel 20:18–19","refs":[{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]}],"footnote":null}]]},{"question":100,"paragraphs":[[{"question":"Should we be concerned about the mode or manner of religious worship?","answer":"Yes.","verse":"Let one of the priests teach them the manner of the God of the land,","reference":"2 Kings 17:27","refs":[{"printed":"2 Kings 17:27","osis":["2Kgs.17.27"]}],"footnote":null},{"question":"And will God be displeased if we are negligent therein?","answer":"Yes.","verse":"The Lord our God made a breach upon us, for that we sought him not after the due order,","reference":"1 Chronicles 15:13","refs":[{"printed":"1 Chronicles 15:13","osis":["1Chr.15.13"]}],"footnote":null}],[{"question":"Is water requisite in baptism?","answer":"Yes.","verse":"See here is water,","reference":"Acts 8:36","refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"footnote":null},{"question":"And much water?","answer":"Yes.","verse":"John was also baptizing in Enon, near to Salim, because there was much water there,","reference":"John 3:23","refs":[{"printed":"John 3:23","osis":["John.3.23"]}],"footnote":null},{"question":"And is this used to signify an internal washing?","answer":"Yes.","verse":"And our bodies washed with pure water,","reference":"Hebrews 10:22","refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"footnote":null}],[{"question":"Does baptism appear to be by immersion from the action of the person administering?","answer":"Yes.","verse":"For Philip went down into the water, and baptized the eunuch,","reference":"Acts 8:38","refs":[{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"footnote":null},{"question":"And the action of the person to whom it was administered?","answer":"Yes.","verse":"And Jesus when he was baptized, went straight way up out of the water,","reference":"Matthew 3:16","refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]}],"footnote":null},{"question":"And from the place where it was administered?","answer":"Yes.","verse":"They were baptized of him in Jordan,","reference":"Matthew 3:6","refs":[{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"footnote":null},{"question":"And from the thing signified thereby?","answer":"Yes.","verse":"Being buried with him in baptism, wherein also ye are risen with him,","reference":"Colossians 2:12","refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"footnote":null},{"question":"But may not sprinkling or pouring of water do as well?","answer":"No.","verse":"For there is but one baptism,","reference":"Ephesians 4:5","refs":[{"printed":"Ephesians 4:5","osis":["Eph.4.5"]}],"footnote":null}],[{"question":"Was water brought or carried to the persons that were to be baptized?","answer":"No.","verse":"The same baptizeth, and all men come unto him,","reference":"John 3:20","refs":[{"printed":"John 3:20","osis":["John.3.20"]}],"footnote":null},{"question":"Might not water be applied to the persons when they came?","answer":"No.","verse":"For Jesus was baptized of John into Jordan,","reference":"Mark 1:9","refs":[{"printed":"Mark 1:9","osis":["Mark.1.9"]}],"footnote":null},{"question":"But may not another method be used in cold countries?","answer":"No.","verse":"Go ye into all the world, and teach all nations, baptizing (or dipping) them,","reference":"Matthew 28:19","refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"footnote":null}],[{"question":"Was the children of Israel’s passage through the Red sea a figure of baptism?","answer":"Yes.","verse":"They were all baptized unto Moses in the cloud and in the sea,","reference":"1 Corinthians 10:1–2","refs":[{"printed":"1 Corinthians 10:1–2","osis":["1Cor.10.1-1Cor.10.2"]}],"footnote":null},{"question":"May we not suppose then, that they were sprinkled by the cloud?","answer":"No.","verse":"For it was a cloud of darkness to the Egyptians but gave light to the Israelites,","reference":"Exodus 14:20","refs":[{"printed":"Exodus 14:20","osis":["Exod.14.20"]}],"footnote":null},{"question":"Or that they were washed by the sea?","answer":"No.","verse":"For the waters were a wall to them on their right hand, and on their left,","reference":"Exodus 14:25","refs":[{"printed":"Exodus 14:25","osis":["Exod.14.25"]}],"footnote":null}]]},{"question":101,"paragraphs":[[{"question":"Is there an invisible church of Christ?","answer":"Yes.","verse":"Unto the general assembly and church of the firstborn,","reference":"Hebrews 12:23","refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"footnote":null},{"question":"Doth this consist of all the elect?","answer":"Yes.","verse":"Which are written in heaven,","reference":"Hebrews 12:23","refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"footnote":null},{"question":"Is there a visible church of Christ upon earth?","answer":"Yes.","verse":"For we read that Saul made a havoc of the church,","reference":"Acts 8:3","refs":[{"printed":"Acts 8:3","osis":["Acts.8.3"]}],"footnote":null},{"question":"Doth this consist of professing believers?","answer":"Yes.","verse":"They that gladly received the word were added to the church,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null},{"question":"Is this church divided into separate assemblies which are also called churches?","answer":"Yes.","verse":"Then had the churches rest,","reference":"Acts 9:31","refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"footnote":null},{"question":"Were these churches national or provincial?","answer":"No.","verse":"For we read of the churches in Galatia,","reference":"Galatians 1:2","refs":[{"printed":"Galatians 1:2","osis":["Gal.1.2"]}],"footnote":null}],[{"question":"Doth a particular gospel church consist of as many as may comfortably meet together in one place?","answer":"Yes.","verse":"When they had gathered the church together, they rehearsed all that God had done,","reference":"Acts 14:27","refs":[{"printed":"Acts 14:27","osis":["Acts.14.27"]}],"footnote":null},{"question":"Is it a voluntary society?","answer":"Yes.","verse":"They first gave their own selves unto the Lord, and unto us by the will of God,","reference":"2 Corinthians 8:5","refs":[{"printed":"2 Corinthians 8:5","osis":["2Cor.8.5"]}],"footnote":null},{"question":"And an authoritative one?","answer":"Yes.","verse":"When ye are gathered together with the power of our Lord Jesus Christ to deliver such an one to Satan,","reference":"1 Corinthians 5:5","refs":[{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]}],"footnote":null},{"question":"And should it be an orderly one?","answer":"Yes.","verse":"Joying and beholding your order,","reference":"Colossians 2:5","refs":[{"printed":"Colossians 2:5","osis":["Col.2.5"]}],"footnote":null},{"question":"And doth Christ own such churches as his own?","answer":"Yes.","verse":"What thou seest write in a book, and send it to the seven churches which are in Asia,","reference":"Revelation 1:11","refs":[{"printed":"Revelation 1:11","osis":["Rev.1.11"]}],"footnote":null}],[{"question":"Is it the duty of baptized believers to separate themselves from the world?","answer":"Yes.","verse":"Come out from among them and be ye separate,","reference":"2 Corinthians 6:17","refs":[{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]}],"footnote":null},{"question":"And to join themselves to some particular church of Christ?","answer":"Yes.","verse":"Paul essayed to join himself to the disciples,","reference":"Acts 9:26","refs":[{"printed":"Acts 9:26","osis":["Acts.9.26"]}],"footnote":null},{"question":"And should they do this soon after their baptism?","answer":"Yes.","verse":"They were baptized, and the same day there were added to them about three thousand souls,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null}],[{"question":"Is Christian fellowship necessary for the glory of God?","answer":"Yes.","verse":"That we may with one mind and one mouth glorify God,","reference":"Romans 15:6","refs":[{"printed":"Romans 15:6","osis":["Rom.15.6"]}],"footnote":null},{"question":"And for the celebration of gospel ordinances?","answer":"Yes.","verse":"The church of Corinth came together into one place—to eat the Lord’s supper,","reference":"1 Corinthians 11:20","refs":[{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"footnote":null},{"question":"And for mutual edification?","answer":"Yes.","verse":"Woe to him that is alone when he falleth, for he hath not another to help him up,","reference":"Ecclesiastes 4:10","refs":[{"printed":"Ecclesiastes 4:10","osis":["Eccl.4.10"]}],"footnote":null},{"question":"Should those therefore that enter into church fellowship endeavour to answer the ends of it?","answer":"Yes.","verse":"Let us consider one another to provoke unto love and to good works,","reference":"Hebrews 10:24","refs":[{"printed":"Hebrews 10:24","osis":["Heb.10.24"]}],"footnote":null}]]},{"question":102,"paragraphs":[[{"question":"Is the Lord’s supper of divine appointment?","answer":"Yes.","verse":"It was received of the Lord,","reference":"1 Corinthians 11:23","refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"footnote":null},{"question":"Did Christ institute it a little before his death?","answer":"Yes.","verse":"The same night wherein he was betrayed,","reference":"1 Corinthians 11:23","refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"footnote":null},{"question":"And doth this add force to the command?","answer":"Yes.","verse":"Thy Father did command before he died,","reference":"Genesis 50:16","refs":[{"printed":"Genesis 50:16","osis":["Gen.50.16"]}],"footnote":null},{"question":"Are all true Christians invited hereto?","answer":"Yes.","verse":"Come, for all things are now ready,","reference":"Luke 14:17","refs":[{"printed":"Luke 14:17","osis":["Luke.14.17"]}],"footnote":null},{"question":"And shall they be welcome if they come?","answer":"Yes.","verse":"Eat, 0 friends, drink, yea drink abundantly, O beloved,","reference":"Song of Solomon 5:1","refs":[{"printed":"Song of Solomon 5:1","osis":["Song.5.1"]}],"footnote":null}],[{"question":"Is bread to be used in this ordinance?","answer":"Yes.","verse":"For he took bread,","reference":"Matthew 26:26","refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"footnote":null},{"question":"And wine?","answer":"Yes.","verse":"He took the cup when he had supped,","reference":"1 Corinthians 11:25","refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"footnote":null},{"question":"Are bread and wine significative of all the necessaries of life?","answer":"Yes.","verse":"Eat thy bread with joy and drink thy wine with a merry heart,","reference":"Ecclesiastes 9:7","refs":[{"printed":"Ecclesiastes 9:7","osis":["Eccl.9.7"]}],"footnote":null},{"question":"And do they herein aptly represent Christ?","answer":"Yes.","verse":"For it hath pleased the Father that in him should all fullness dwell,","reference":"Colossians 1:19","refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"footnote":null}],[{"question":"Must the elements be blessed?","answer":"Yes.","verse":"The cup of blessing which we bless,","reference":"1 Corinthians 10:16","refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"footnote":null},{"question":"And when blessed be given and received?","answer":"Yes.","verse":"Jesus took bread and gave it to them, he also took the cup and gave it to them,","reference":"Mark 14:22–23","refs":[{"printed":"Mark 14:22–23","osis":["Mark.14.22-Mark.14.23"]}],"footnote":null},{"question":"And may all partake of the latter as well as the former?","answer":"Yes.","verse":"Drink ye all of it,","reference":"Matthew 26:27","refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]}],"footnote":null}],[{"question":"Doth the bread signify the body of Christ?","answer":"Yes.","verse":"This is my body,","reference":"1 Corinthians 11:24","refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"footnote":null},{"question":"Doth the wine signify the blood of Christ?","answer":"Yes.","verse":"This cup is the new testament in my blood,","reference":"Luke 22:20","refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"footnote":null},{"question":"Is the doctrine then of Christ crucified, meat and drink to a believing soul?","answer":"Yes.","verse":"My flesh is meat indeed, and my blood is drink indeed,","reference":"John 6:55","refs":[{"printed":"John 6:55","osis":["John.6.55"]}],"footnote":null},{"question":"And are we to feed upon that doctrine?","answer":"Yes.","verse":"He that eateth me, even he shall live by me,","reference":"John 6:57","refs":[{"printed":"John 6:57","osis":["John.6.57"]}],"footnote":null}],[{"question":"Is this a commemorative ordinance?","answer":"Yes.","verse":"Do this in remembrance of me,","reference":"1 Corinthians 11:24","refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"footnote":null},{"question":"Doth it show forth the death of Christ?","answer":"Yes.","verse":"As oft as ye eat of this bread and drink of this cup, ye do show forth the Lord’s death,","reference":"1 Corinthians 11:25","refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"footnote":null},{"question":"Doth it show forth the painfulness of his death?","answer":"Yes.","verse":"This is my body which is broken,","reference":"1 Corinthians 11:24","refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"footnote":null},{"question":"And the end of it?","answer":"Yes.","verse":"This is my blood which is shed for many, for the remission of sins,","reference":"Matthew 26:28","refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"footnote":null},{"question":"Should we therefore be careful how we attend upon it?","answer":"Yes.","verse":"Lest we crucify to ourselves the Son of God afresh,","reference":"Hebrews 6:6","refs":[{"printed":"Hebrews 6:6","osis":["Heb.6.6"]}],"footnote":null}],[{"question":"Is this ordinance a public testimony of our communion with Christ?","answer":"Yes.","verse":"The cup of blessing which we bless, is it not the communion of the blood of Christ?","reference":"1 Corinthians 10:16","refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"footnote":null},{"question":"And of our love to and fellowship with the saints?","answer":"Yes.","verse":"We are all partakers of that one bread,","reference":"1 Corinthians 10:17","refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"footnote":null},{"question":"Is it designed to promote spiritual joy and thankfulness?","answer":"Yes.","verse":"A feast is made for laughter,","reference":"Ecclesiastes 10:19","refs":[{"printed":"Ecclesiastes 10:19","osis":["Eccl.10.19"]}],"footnote":null},{"question":"And as an earnest of better provisions above?","answer":"Yes.","verse":"I will not drink henceforth of the fruit of the vine till I drink it new with you in my Father’s kingdom,","reference":"Matthew 26:29","refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"footnote":null},{"question":"Is it therefore to be a standing ordinance in the church of Christ?","answer":"Yes.","verse":"Till he come,","reference":"1 Corinthians 11:26","refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"footnote":null}]]},{"question":103,"paragraphs":[[{"question":"May all come to the Lord’s supper?","answer":"No.","verse":"It is not meet to take the children’s bread and cast it to dogs,","reference":"Matthew 15:26","refs":[{"printed":"Matthew 15:26","osis":["Matt.15.26"]}],"footnote":null},{"question":"May those come who are prepared?","answer":"Yes.","verse":"Sanctify yourselves and come with me to the sacrifice,","reference":"1 Samuel 16:5","refs":[{"printed":"1 Samuel 16:5","osis":["1Sam.16.5"]}],"footnote":null},{"question":"But after all our care will there be some intruders?","answer":"Yes.","verse":"Friend, how earnest thou in hither?","reference":"Matthew 22:12","refs":[{"printed":"Matthew 22:12","osis":["Matt.22.12"]}],"footnote":null}],[{"question":"Are baptized believers proper subjects of this ordinance?","answer":"Yes.","verse":"They that were baptized—continued in the apostles’ fellowship, and in breaking of bread,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null},{"question":"Should this their faith be professed?","answer":"Yes.","verse":"For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,","reference":"Romans 10:10","refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"footnote":null},{"question":"And be joined with repentance?","answer":"Yes.","verse":"For we read of the foundation of repentance from dead works, and of faith towards God,","reference":"Hebrews 6:1","refs":[{"printed":"Hebrews 6:1","osis":["Heb.6.1"]}],"footnote":null},{"question":"And be exemplified in a good conversation?","answer":"Yes.","verse":"If any man that is called a brother, be a drunkard, or an extortioner, with such an one, no not to eat,","reference":"1 Corinthians 5:11","refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"footnote":null}],[{"question":"May weak believers be admitted?","answer":"Yes.","verse":"Him that is weak in the faith receive ye,","reference":"Romans 14:1","refs":[{"printed":"Romans 14:1","osis":["Rom.14.1"]}],"footnote":null},{"question":"And returning backsliders?","answer":"Yes.","verse":"Restore such an one in the spirit of meekness,","reference":"Galatians 6:1","refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"footnote":null},{"question":"And in all difficult cases should we rather err on the charitable side?","answer":"Yes.","verse":"For charity believeth all things, hopeth all things,","reference":"1 Corinthians 13:7","refs":[{"printed":"1 Corinthians 13:7","osis":["1Cor.13.7"]}],"footnote":null}]]},{"question":104,"paragraphs":[[{"question":"Is previous examination necessary to a right participation of this ordinance?","answer":"Yes.","verse":"Let a man examine himself, and so let him","reference":"1 Corinthians 11:28","refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"footnote":null},{"question":"Should we examine our hearts?","answer":"Yes.","verse":"I commune with mine own heart,","reference":"Psalm 77:6","refs":[{"printed":"Psalm 77:6","osis":["Ps.77.6"]}],"footnote":null},{"question":"And our ways?","answer":"Yes.","verse":"I thought on my ways,","reference":"Psalm 119:59","refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"footnote":null},{"question":"Should we do this impartially?","answer":"Yes.","verse":"Thus saith the Lord, deceive not yourselves,","reference":"Jeremiah 37:9","refs":[{"printed":"Jeremiah 37:9","osis":["Jer.37.9"]}],"footnote":null},{"question":"And diligently?","answer":"Yes.","verse":"My spirit made diligent search,","reference":"Psalm 77:6","refs":[{"printed":"Psalm 77:6","osis":["Ps.77.6"]}],"footnote":null},{"question":"And sedately?","answer":"Yes.","verse":"They sat down to examine the matter,","reference":"Ezra 10:16","refs":[{"printed":"Ezra 10:16","osis":["Ezra.10.16"]}],"footnote":null},{"question":"And when scruples arise should we desire God’s assistance?","answer":"Yes.","verse":"Examine me, O Lord, and prove me,","reference":"Psalm 26:2","refs":[{"printed":"Psalm 26:2","osis":["Ps.26.2"]}],"footnote":null}],[{"question":"Should we examine concerning our knowledge?","answer":"Yes.","verse":"Know ye what I have done to you?","reference":"John 13:12","refs":[{"printed":"John 13:12","osis":["John.13.12"]}],"footnote":null},{"question":"And without this do we partake unworthily?","answer":"Yes.","verse":"Not discerning the Lord’s body,","reference":"1 Corinthians 11:29","refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"footnote":null},{"question":"Should we also inquire into our faith in Jesus Christ?","answer":"Yes.","verse":"Examine yourselves whether ye be in the faith,","reference":"2 Corinthians 13:5","refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"footnote":null},{"question":"And our love to God and one another?","answer":"Yes.","verse":"For without charity we are nothing,","reference":"1 Corinthians 13:2","refs":[{"printed":"1 Corinthians 13:2","osis":["1Cor.13.2"]}],"footnote":null},{"question":"And our repentance?","answer":"Yes.","verse":"For the sacrifices of God are a broken Spirit,","reference":"Psalm 51:17","refs":[{"printed":"Psalm 51:17","osis":["Ps.51.17"]}],"footnote":null},{"question":"And our new obedience?","answer":"Yes.","verse":"Let us keep the feast, not with the leaven of malice and wickedness,","reference":"1 Corinthians 5:8","refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"footnote":null}],[{"question":"Must this sacrament be received with great reverence?","answer":"Yes.","verse":"In thy fear will I worship towards thy holy temple,","reference":"Psalm 5:7","refs":[{"printed":"Psalm 5:7","osis":["Ps.5.7"]}],"footnote":null},{"question":"And with warm affections?","answer":"Yes.","verse":"We will remember thy love more than wine,","reference":"Song of Solomon 1:4","refs":[{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"footnote":null},{"question":"And with goodly sorrow?","answer":"Yes.","verse":"The passover was to be eaten with bitter herbs,","reference":"Exodus 12:8","refs":[{"printed":"Exodus 12:8","osis":["Exod.12.8"]}],"footnote":null},{"question":"And with an holy indifference to the world?","answer":"Yes.","verse":"Ye shall eat with your loins girded, your shoes on your feet, and your staff in your hand,","reference":"Exodus 12:11","refs":[{"printed":"Exodus 12:11","osis":["Exod.12.11"]}],"footnote":null},{"question":"And with spiritual joy and gladness?","answer":"Yes.","verse":"They did eat their meat with gladness, praising God,","reference":"Acts 2:46–47","refs":[{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"footnote":null},{"question":"Should we now renew our engagements to God?","answer":"Yes.","verse":"Thy vows are upon me,","reference":"Psalm 56:12","refs":[{"printed":"Psalm 56:12","osis":["Ps.56.12"]}],"footnote":null},{"question":"And should we afterwards remember and discharge them?","answer":"Yes.","verse":"Pay that which thou hast vowed,","reference":"Ecclesiastes 5:4","refs":[{"printed":"Ecclesiastes 5:4","osis":["Eccl.5.4"]}],"footnote":null}],[{"question":"Do the carnal and unregenerate receive this ordinance unworthily?","answer":"Yes.","verse":"What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction,","reference":"Psalm 50:16–17","refs":[{"printed":"Psalm 50:16–17","osis":["Ps.50.16-Ps.50.17"]}],"footnote":null},{"question":"And the wrathful and uncharitable?","answer":"Yes.","verse":"When ye come together in the church, I hear that there be divisions among you; this is not to eat the Lord’s supper,","reference":"1 Corinthians 11:18, 20","refs":[{"printed":"1 Corinthians 11:18, 20","osis":["1Cor.11.18","1Cor.11.20"]}],"footnote":null},{"question":"And those who partake of it as a common meal?","answer":"Yes.","verse":"Have ye not houses to eat and to drink in?","reference":"1 Corinthians 11:22","refs":[{"printed":"1 Corinthians 11:22","osis":["1Cor.11.22"]}],"footnote":null},{"question":"And who use it as a qualification for civil offices?","answer":"Yes.","verse":"For they say that the table of the Lord is contemptible,","reference":"Malachi 1:7","refs":[{"printed":"Malachi 1:7","osis":["Mal.1.7"]}],"footnote":null},{"question":"Do such offer a great affront to Christ?","answer":"Yes.","verse":"They are guilty of the body and blood of the Lord,","reference":"1 Corinthians 11:27","refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"footnote":null},{"question":"And a great injury to themselves?","answer":"Yes.","verse":"For this cause many are weak and sickly among you, and many sleep,","reference":"1 Corinthians 11:30","refs":[{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]}],"footnote":null},{"question":"And do all these things make self-examination the more necessary?","answer":"Yes.","verse":"For if we would judge ourselves we should not be judged,","reference":"1 Corinthians 11:31","refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"footnote":null}]]},{"question":105,"paragraphs":[[{"question":"Is prayer the duty of all men?","answer":"Yes.","verse":"Men ought always to pray,","reference":"Luke 18:1","refs":[{"printed":"Luke 18:1","osis":["Luke.18.1"]}],"footnote":null},{"question":"Is it the duty of the carnal?","answer":"Yes.","verse":"Pray to God, if perhaps the thought of thine heart may be forgiven thee,","reference":"Acts 8:22","refs":[{"printed":"Acts 8:22","osis":["Acts.8.22"]}],"footnote":null},{"question":"And of the gracious?","answer":"Yes.","verse":"Unto thee will I pray,","reference":"Psalm 5:2","refs":[{"printed":"Psalm 5:2","osis":["Ps.5.2"]}],"footnote":null},{"question":"Is it in a particular manner the duty of the afflicted?","answer":"Yes.","verse":"Is any afflicted? Let him pray,","reference":"James 5:13","refs":[{"printed":"James 5:13","osis":["Jas.5.13"]}],"footnote":null},{"question":"But do all men pray?","answer":"No.","verse":"For some restrain prayer before God,","reference":"Job 15:4","refs":[{"printed":"Job 15:4","osis":["Job.15.4"]}],"footnote":null}],[{"question":"Is ejaculatory prayer a duty?","answer":"Yes.","verse":"So I prayed to the God of heaven,","reference":"Nehemiah 2:4","refs":[{"printed":"Nehemiah 2:4","osis":["Neh.2.4"]}],"footnote":null},{"question":"And secret prayer?","answer":"Yes.","verse":"When thou prayest enter into thy closet,","reference":"Matthew 6:6","refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"footnote":null},{"question":"And family prayer?","answer":"Yes.","verse":"As for me and my house, we will serve the Lord,","reference":"Joshua 24:5","refs":[{"printed":"Joshua 24:5","osis":["Josh.24.5"]}],"footnote":null},{"question":"And public prayer?","answer":"Yes.","verse":"My house is the house of prayer,","reference":"Luke 19:46","refs":[{"printed":"Luke 19:46","osis":["Luke.19.46"]}],"footnote":null},{"question":"And should we conscientiously attend to prayer of every kind?","answer":"Yes.","verse":"Praying always with all prayer,","reference":"Ephesians 6:18","refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"footnote":null}],[{"question":"Is God the object of prayer?","answer":"Yes.","verse":"O thou that hearest prayer, unto thee shall all flesh come,","reference":"Psalm 65:2","refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"footnote":null},{"question":"And is the offering up of our desire to him the essence of prayer?","answer":"Yes.","verse":"Unto thee do I lift up my soul,","reference":"Psalm 25:1","refs":[{"printed":"Psalm 25:1","osis":["Ps.25.1"]}],"footnote":null},{"question":"Must these desires be presented through Christ?","answer":"Yes.","verse":"Whatsoever ye shall ask the Father in my name, he will give it you,","reference":"John 16:23","refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"footnote":null},{"question":"And by the assistance of the Holy Spirit?","answer":"Yes.","verse":"I will pray with the Spirit,","reference":"1 Corinthians 14:15","refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"footnote":null},{"question":"And be in all things regulated by his revealed will?","answer":"Yes.","verse":"For this is the confidence that we have in him, that if we ask any thing according to his will he heareth us,","reference":"1 John 5:14","refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"footnote":null}],[{"question":"Is invocation a part of prayer?","answer":"Yes.","verse":"O God, thou art my God, early will I seek thee,","reference":"Psalm 63:1","refs":[{"printed":"Psalm 63:1","osis":["Ps.63.1"]}],"footnote":null},{"question":"And adoration?","answer":"Yes.","verse":"O Lord my God, thou art very great, thou art clothed with honour and majesty,","reference":"Psalm 104:1","refs":[{"printed":"Psalm 104:1","osis":["Ps.104.1"]}],"footnote":null},{"question":"And confession?","answer":"Yes.","verse":"Father, I have sinned against heaven and in thy sight,","reference":"Luke 15:21","refs":[{"printed":"Luke 15:21","osis":["Luke.15.21"]}],"footnote":null},{"question":"And supplication?","answer":"Yes.","verse":"Lord, if thou wilt thou canst make me clean,","reference":"Matthew 8:2","refs":[{"printed":"Matthew 8:2","osis":["Matt.8.2"]}],"footnote":null},{"question":"And pleading?","answer":"Yes.","verse":"Remember thy word unto thy servant,","reference":"Psalm 119:49","refs":[{"printed":"Psalm 119:49","osis":["Ps.119.49"]}],"footnote":null},{"question":"And intercession?","answer":"Yes.","verse":"I exhort that supplication be made for all men,","reference":"1 Timothy 2:1","refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]}],"footnote":null},{"question":"And thanksgiving?","answer":"Yes.","verse":"Unto thee, O God, do we give thanks,","reference":"Psalm 75:1","refs":[{"printed":"Psalm 75:1","osis":["Ps.75.1"]}],"footnote":null}],[{"question":"Should we pray with judgment?","answer":"Yes.","verse":"I will pray with understanding,","reference":"1 Corinthians 14:15","refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"footnote":null},{"question":"And with humility?","answer":"Yes.","verse":"Let not the Lord be angry, and I will speak but this once,","reference":"Genesis 18:32","refs":[{"printed":"Genesis 18:32","osis":["Gen.18.32"]}],"footnote":null},{"question":"And with sincerity?","answer":"Yes.","verse":"Ye shall seek me, and find me, when ye shall search for me with all your heart,","reference":"Jeremiah 29:13","refs":[{"printed":"Jeremiah 29:13","osis":["Jer.29.13"]}],"footnote":null},{"question":"And in faith?","answer":"Yes.","verse":"Whatsoever ye shall ask in prayer, believing, ye shall receive,","reference":"Matthew 21:22","refs":[{"printed":"Matthew 21:22","osis":["Matt.21.22"]}],"footnote":null}],[{"question":"Must our prayers be particular?","answer":"Yes.","verse":"I would order my cause before him,","reference":"Job 23:4","refs":[{"printed":"Job 23:4","osis":["Job.23.4"]}],"footnote":null},{"question":"And importunate?","answer":"Yes.","verse":"I will not let thee go, except thou bless me,","reference":"Genesis 32:26","refs":[{"printed":"Genesis 32:26","osis":["Gen.32.26"]}],"footnote":null},{"question":"And submissive?","answer":"Yes.","verse":"Not as I will, but as thou wilt,","reference":"Matthew 26:39","refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]}],"footnote":null},{"question":"And joined with suitable endeavours?","answer":"Yes.","verse":"Wherefore criest thou unto me? speak unto the children of Israel, that they go forward,","reference":"Exodus 14:15","refs":[{"printed":"Exodus 14:15","osis":["Exod.14.15"]}],"footnote":null},{"question":"And constant?","answer":"Yes.","verse":"Pray without ceasing,","reference":"1 Thessalonians 5:17","refs":[{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]}],"footnote":null},{"question":"And are such prayers likely to be effectual?","answer":"Yes.","verse":"For God will fulfil the desire of them that fear him,","reference":"Psalm 145:19","refs":[{"printed":"Psalm 145:19","osis":["Ps.145.19"]}],"footnote":null}],[{"question":"Do all that pray succeed in prayer?","answer":"No.","verse":"When ye make many prayers I will not hear,","reference":"Isaiah 1:15","refs":[{"printed":"Isaiah 1:15","osis":["Isa.1.15"]}],"footnote":null},{"question":"Will a bad principle hinder the success of prayer?","answer":"Yes.","verse":"If I regard iniquity in my heart, God will not hear me,","reference":"Psalm 66:18","refs":[{"printed":"Psalm 66:18","osis":["Ps.66.18"]}],"footnote":null},{"question":"And a bad intention?","answer":"Yes.","verse":"Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts,","reference":"James 4:3","refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"footnote":null},{"question":"And will a want of success in prayer soon lead to a neglect of it?","answer":"Yes.","verse":"For what profit should we have if we pray unto him?","reference":"Job 21:15","refs":[{"printed":"Job 21:15","osis":["Job.21.15"]}],"footnote":null}]]},{"question":106,"paragraphs":[[{"question":"Do we need direction in prayer?","answer":"Yes.","verse":"For we cannot order our speech by reason of darkness,","reference":"Job 37:19","refs":[{"printed":"Job 37:19","osis":["Job.37.19"]}],"footnote":null},{"question":"Should we therefore seek direction of God?","answer":"Yes.","verse":"Lord, teach us to pray,","reference":"Luke 11:1","refs":[{"printed":"Luke 11:1","osis":["Luke.11.1"]}],"footnote":null},{"question":"Are there particular directions for prayer in the word of God?","answer":"Yes.","verse":"Take with you words and turn unto the Lord; say unto him,","reference":"Hosea 14:2","refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]}],"footnote":null},{"question":"And particular examples of prayer?","answer":"Yes.","verse":"And Jabez called upon the God of Israel, saying,","reference":"1 Chronicles 4:10","refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"footnote":null},{"question":"Is the scripture then the best rule for our direction in prayer?","answer":"Yes.","verse":"For the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times,","reference":"Psalm 11:6","refs":[{"printed":"Psalm 11:6","osis":["Ps.11.6"]}],"footnote":null},{"question":"And is it through a neglect thereof that we are guilty of so many mistakes in prayer?","answer":"Yes.","verse":"Ye know not what ye ask,","reference":"Matthew 20:22","refs":[{"printed":"Matthew 20:22","osis":["Matt.20.22"]}],"footnote":null}],[{"question":"Is the Lord’s prayer of singular use as a directory for prayer?","answer":"Yes.","verse":"After this manner therefore pray ye,","reference":"Matthew 6:9","refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"footnote":null},{"question":"Doth this prayer consist of a preface?","answer":"Yes.","verse":"Our Father which art in heaven,","reference":"Matthew 6:9","refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"footnote":null},{"question":"And of petitions?","answer":"Yes.","verse":"Hallowed be thy name, thy kingdom come,","reference":"Matthew 6:9","refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"footnote":null},{"question":"And of a doxology or conclusion?","answer":"Yes.","verse":"For thine is the kingdom, the power, and the glory,","reference":"Matthew 6:13","refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"footnote":null},{"question":"Should we imitate this prayer in the brevity and comprehensiveness of it?","answer":"Yes.","verse":"When ye pray use not vain repetitions,","reference":"Matthew 6:7","refs":[{"printed":"Matthew 6:7","osis":["Matt.6.7"]}],"footnote":null},{"question":"And in making the glory of God the top and chief of our desires?","answer":"Yes.","verse":"For what wilt thou do unto thy great name?","reference":"Joshua 7:9","refs":[{"printed":"Joshua 7:9","osis":["Josh.7.9"]}],"footnote":null},{"question":"And in preferring spiritual to temporal good?","answer":"Yes.","verse":"Seek first the kingdom of God and his righteousness,","reference":"Matthew 6:33","refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"footnote":null},{"question":"Should those that are teachers of others, like Christ, instruct them to pray?","answer":"Yes.","verse":"We should be like minded, after the example of Christ Jesus,","reference":"Romans 15:5","refs":[{"printed":"Romans 15:5","osis":["Rom.15.5"]}],"footnote":null}]]},{"question":107,"paragraphs":[[{"question":"Is God a Father?","answer":"Yes.","verse":"O Lord, thou art our Father,","reference":"Isaiah 64:8","refs":[{"printed":"Isaiah 64:8","osis":["Isa.64.8"]}],"footnote":null},{"question":"Is he the Father of all the saints?","answer":"Yes.","verse":"There is one God and Father of all,","reference":"Ephesians 4:6","refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"footnote":null},{"question":"Should they then plead this relation?","answer":"Yes.","verse":"Wilt thou not from this time cry unto me, my Father?","reference":"Jeremiah 3:4","refs":[{"printed":"Jeremiah 3:4","osis":["Jer.3.4"]}],"footnote":null},{"question":"And continually acknowledge his fatherly kindness and care?","answer":"Yes.","verse":"I was cast upon thee from the womb, thou art my God from my mother’s belly,","reference":"Psalm 22:10","refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"footnote":null},{"question":"Doth this title peculiarly belonging to the first person of the ever blessed Trinity?","answer":"Yes.","verse":"I will pray the Father,","reference":"John 14:16","refs":[{"printed":"John 14:16","osis":["John.14.16"]}],"footnote":null},{"question":"But is it confined to him?","answer":"No.","verse":"For Christ is called the everlasting Father,","reference":"Isaiah 9:6","refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"footnote":null}],[{"question":"Should we take occasion from hence to approach God with reverence?","answer":"Yes.","verse":"If ye call on the Father, pass the time of your sojourning here in fear,","reference":"1 Peter 1:17","refs":[{"printed":"1 Peter 1:17","osis":["1Pet.1.17"]}],"footnote":null},{"question":"And with delight?","answer":"Yes.","verse":"I will go unto God, my exceeding joy,","reference":"Psalm 43:4","refs":[{"printed":"Psalm 43:4","osis":["Ps.43.4"]}],"footnote":null},{"question":"And with boldness?","answer":"Yes.","verse":"Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not,","reference":"Isaiah 63:16","refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"footnote":null},{"question":"And with frequency?","answer":"Yes.","verse":"Evening, and morning, and at noon will I pray,","reference":"Psalm 55:17","refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"footnote":null},{"question":"And is such a temper peculiarly suited to the gospel dispensation?","answer":"Yes.","verse":"For ye have not received the spirit of bondage again unto fear, but the spirit of adoption, whereby ye cry, Abba, Father,","reference":"Romans 8:15","refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"footnote":null}],[{"question":"Is God our Father in heaven?","answer":"Yes.","verse":"O Lord God of our fathers, art not thou God in heaven?","reference":"2 Chronicles 20:6","refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"footnote":null},{"question":"Doth this set forth the greatness of God?","answer":"Yes.","verse":"Is not God in the height of heaven? and behold the height of the stars, how high they are,","reference":"Job 22:12","refs":[{"printed":"Job 22:12","osis":["Job.22.12"]}],"footnote":null},{"question":"And his omniscience?","answer":"Yes.","verse":"The Lord’s throne is in heaven, his eyes behold, his eyelids try the children of men,","reference":"Psalm 11:4","refs":[{"printed":"Psalm 11:4","osis":["Ps.11.4"]}],"footnote":null},{"question":"And his power?","answer":"Yes.","verse":"God is in the heavens, he hath done whatsoever he pleased,","reference":"Psalm 115:3","refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"footnote":null},{"question":"And his holiness?","answer":"Yes.","verse":"Thus saith he whose name is holy, I dwell in the high and holy place,","reference":"Isaiah 57:15","refs":[{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"footnote":null},{"question":"And his absolute dominion?","answer":"Yes.","verse":"For the Lord hath prepared his throne in the heavens,","reference":"Psalm 103:19","refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"footnote":null},{"question":"Doth this title distinguish the great God from dumb idols?","answer":"Yes.","verse":"For the Most High dwelleth not in temples made with hands,","reference":"Acts 7:48","refs":[{"printed":"Acts 7:48","osis":["Acts.7.48"]}],"footnote":null},{"question":"And from frail men?","answer":"Yes.","verse":"For we dwell in houses of clay, and our foundation is in the dust,","reference":"Job 4:19","refs":[{"printed":"Job 4:19","osis":["Job.4.19"]}],"footnote":null}],[{"question":"Is this a ground for humility in prayer?","answer":"Yes.","verse":"God is in heaven and thou upon earth, therefore let thy words be few,","reference":"Ecclesiastes 5:2","refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"footnote":null},{"question":"And for confidence?","answer":"Yes.","verse":"Hear thou in heaven, and do,","reference":"1 Kings 8:32","refs":[{"printed":"1 Kings 8:32","osis":["1Kgs.8.32"]}],"footnote":null},{"question":"And for heavenly-mindedness?","answer":"Yes.","verse":"Let us lift up our hearts with our hands unto God in the heavens,","reference":"Lamentations 3:41","refs":[{"printed":"Lamentations 3:41","osis":["Lam.3.41"]}],"footnote":null}],[{"question":"Must we pray with others?","answer":"Yes.","verse":"There were many gathered together, praying,","reference":"Acts 12:12","refs":[{"printed":"Acts 12:12","osis":["Acts.12.12"]}],"footnote":null},{"question":"And for others?","answer":"Yes.","verse":"We must make supplication for all saints,","reference":"Ephesians 6:11","refs":[{"printed":"Ephesians 6:11","osis":["Eph.6.11"]}],"footnote":null},{"question":"And shall prayers put up on earth find acceptance in heaven?","answer":"Yes.","verse":"I will cry unto God most high, he shall send from heaven and save me,","reference":"Psalm 57:2–3","refs":[{"printed":"Psalm 57:2–3","osis":["Ps.57.2-Ps.57.3"]}],"footnote":null}]]},{"question":108,"paragraphs":[[{"question":"Should God’s name be remembered?","answer":"Yes.","verse":"I have remembered thy name in the night,","reference":"Psalm 119:55","refs":[{"printed":"Psalm 119:55","osis":["Ps.119.55"]}],"footnote":null},{"question":"And be loved?","answer":"Yes.","verse":"Let them that love thy name, be joyful,","reference":"Psalm 5:11","refs":[{"printed":"Psalm 5:11","osis":["Ps.5.11"]}],"footnote":null},{"question":"And be feared?","answer":"Yes.","verse":"Unite my heart to fear thy name,","reference":"Psalm 86:11","refs":[{"printed":"Psalm 86:11","osis":["Ps.86.11"]}],"footnote":null},{"question":"And be adored?","answer":"Yes.","verse":"I will bless thy name for ever and ever,","reference":"Psalm 145:1","refs":[{"printed":"Psalm 145:1","osis":["Ps.145.1"]}],"footnote":null},{"question":"And is God’s name worthy of all this?","answer":"Yes.","verse":"For holy and reverend is his name,","reference":"Psalm 111:9","refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"footnote":null}],[{"question":"Should we glorify God in our words?","answer":"Yes.","verse":"If any man speak, let him speak as the oracles of God, that God in all things may be glorified,","reference":"1 Peter 4:11","refs":[{"printed":"1 Peter 4:11","osis":["1Pet.4.11"]}],"footnote":null},{"question":"And in our actions?","answer":"Yes.","verse":"Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory of God,","reference":"Philippians 1:11","refs":[{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"footnote":null},{"question":"Should we do this in the most common actions of life?","answer":"Yes.","verse":"Whether ye eat or drink, or whatsoever ye do, do all to the glory of God,","reference":"1 Corinthians 10:31","refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"footnote":null},{"question":"And at all times and in all circumstances?","answer":"Yes.","verse":"That Christ might be magnified in us, whether it be by life or by death,","reference":"Philippians 1:20","refs":[{"printed":"Philippians 1:20","osis":["Phil.1.20"]}],"footnote":null},{"question":"And should it be our constant prayer and desire that we might thus glorify God?","answer":"Yes.","verse":"Open thou my lips, and my mouth shall show forth thy praise,","reference":"Psalm 51:15","refs":[{"printed":"Psalm 51:15","osis":["Ps.51.15"]}],"footnote":null}],[{"question":"Should we pray that others might glorify God?","answer":"Yes.","verse":"Let them give glory unto the Lord,","reference":"Isaiah 42:12","refs":[{"printed":"Isaiah 42:12","osis":["Isa.42.12"]}],"footnote":null},{"question":"And use our utmost endeavours to excite them so to do?","answer":"Yes.","verse":"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven,","reference":"Matthew 5:16","refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"footnote":null},{"question":"Should we particularly pray that God’s enemies might glorify his name?","answer":"Yes.","verse":"Fill their faces with shame, that they may seek thy name,","reference":"Psalm 83:16","refs":[{"printed":"Psalm 83:16","osis":["Ps.83.16"]}],"footnote":null},{"question":"And grieve when they dishonour and reproach it?","answer":"Yes.","verse":"The reproaches of them that reproached thee are fallen upon me,","reference":"Psalm 69:9","refs":[{"printed":"Psalm 69:9","osis":["Ps.69.9"]}],"footnote":null}],[{"question":"Should we pray that God would glorify himself?","answer":"Yes.","verse":"Father, glorify thy name,","reference":"John 12:28","refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"footnote":null},{"question":"And that by all events?","answer":"Yes.","verse":"That the wrath of man might praise him,","reference":"Psalm 76:10","refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"footnote":null},{"question":"And is it certain that he will do it?","answer":"Yes.","verse":"I have both glorified it, and I will glorify it again,","reference":"John 12:28","refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"footnote":null},{"question":"Is God’s own glory his end in all that he does?","answer":"Yes.","verse":"I do not this for your sakes, O house of Israel, but for mine holy name’s sake,","reference":"Ezekiel 36:22","refs":[{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"footnote":null},{"question":"Should it therefore be our end in all that we ask?","answer":"Yes.","verse":"Help us, O God of our salvation, for the glory of thy name,","reference":"Psalm 79:9","refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"footnote":null}]]},{"question":109,"paragraphs":[[{"question":"Hath God a peculiar kingdom in this world?","answer":"Yes.","verse":"For the kingdom of God is within you,","reference":"Luke 17:21","refs":[{"printed":"Luke 17:21","osis":["Luke.17.21"]}],"footnote":null},{"question":"Is this a spiritual kingdom?","answer":"Yes.","verse":"For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost,","reference":"Romans 14:17","refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"footnote":null},{"question":"And a powerful kingdom?","answer":"Yes.","verse":"For the kingdom of God is not in word but in power,","reference":"1 Corinthians 4:20","refs":[{"printed":"1 Corinthians 4:20","osis":["1Cor.4.20"]}],"footnote":null},{"question":"Is Christ the administrator of this kingdom?","answer":"Yes.","verse":"He therefore died and rose, and revived that he might be Lord both of the dead and living,","reference":"Romans 14:9","refs":[{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"footnote":null},{"question":"And are the saints the subjects of it?","answer":"Yes.","verse":"They are translated into the kingdom of God’s dear","reference":"Colossians 1:13","refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]}],"footnote":null},{"question":"And is the written word the law of it?","answer":"Yes.","verse":"Out of Zion shall go forth the law, and the word of the Lord from Jerusalem,","reference":"Isaiah 2:3","refs":[{"printed":"Isaiah 2:3","osis":["Isa.2.3"]}],"footnote":null}],[{"question":"Hath Satan set up a kingdom in opposition to that of Christ?","answer":"Yes.","verse":"He is the prince of this world,","reference":"John 16:11","refs":[{"printed":"John 16:11","osis":["John.16.11"]}],"footnote":null},{"question":"And doth he rule in this kingdom?","answer":"Yes.","verse":"He now worketh in the children of disobedience,","reference":"Ephesians 2:2","refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"footnote":null},{"question":"Doth he do all that he can to hinder the progress of Christ’s kingdom?","answer":"Yes.","verse":"We would have come to you once and again, but Satan hindered us,","reference":"1 Thessalonians 2:18","refs":[{"printed":"1 Thessalonians 2:18","osis":["1Thess.2.18"]}],"footnote":null},{"question":"But is his power limited?","answer":"Yes.","verse":"Behold he is in thine hand, but save his life,","reference":"Job 2:6","refs":[{"printed":"Job 2:6","osis":["Job.2.6"]}],"footnote":null},{"question":"And should we pray that it might be more and more restrained?","answer":"Yes.","verse":"The Lord rebuke thee, O Satan,","reference":"Zechariah 3:2","refs":[{"printed":"Zechariah 3:2","osis":["Zech.3.2"]}],"footnote":null},{"question":"And have we reason to hope that our prayer shall be answered?","answer":"Yes.","verse":"The God of peace shall bruise Satan under your feet shortly,","reference":"Romans 16:20","refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"footnote":null}],[{"question":"Doth antichrist receive his power from Satan?","answer":"Yes.","verse":"And the dragon gave his power, his seat, and his authority, to the beast,","reference":"Revelation 13:2","refs":[{"printed":"Revelation 13:2","osis":["Rev.13.2"]}],"footnote":null},{"question":"And doth he imitate him in malice, cunning and cruelty?","answer":"Yes.","verse":"His coming is after the working of Satan,","reference":"2 Thessalonians 2:9","refs":[{"printed":"2 Thessalonians 2:9","osis":["2Thess.2.9"]}],"footnote":null},{"question":"And join with him in his opposition to the kingdom of Christ?","answer":"Yes.","verse":"He opposeth and exalteth himself above all that is called God,","reference":"2 Thessalonians 2:4","refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"footnote":null},{"question":"Should we therefore pray for his downfal?","answer":"Yes.","verse":"How long, O Lord, dost thou not judge and avenge our blood on them that dwell on the earth?","reference":"Revelation 6:10","refs":[{"printed":"Revelation 6:10","osis":["Rev.6.10"]}],"footnote":null},{"question":"And will our prayer be answered?","answer":"Yes.","verse":"Babylon the great is fallen, is fallen,","reference":"Revelation 18:2","refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]}],"footnote":null}],[{"question":"Should we pray for sinners?","answer":"Yes.","verse":"God forbid that I should cease praying for you,","reference":"1 Samuel 12:23","refs":[{"printed":"1 Samuel 12:23","osis":["1Sam.12.23"]}],"footnote":null},{"question":"Should we pray that wicked principles might be exploded?","answer":"Yes.","verse":"O send out thy light and thy truth,","reference":"Psalm 43:3","refs":[{"printed":"Psalm 43:3","osis":["Ps.43.3"]}],"footnote":null},{"question":"And wicked practices restrained?","answer":"Yes.","verse":"O let the wickedness of the wicked come to an end,","reference":"Psalm 7:9","refs":[{"printed":"Psalm 7:9","osis":["Ps.7.9"]}],"footnote":null},{"question":"And that wicked persons might be converted and changed?","answer":"Yes.","verse":"I would to God that all that hear me this day were both almost and altogether such as I am,","reference":"Acts 26:29","refs":[{"printed":"Acts 26:29","osis":["Acts.26.29"]}],"footnote":null},{"question":"And should we not only pray for others, but for ourselves?","answer":"Yes.","verse":"Turn thou me, and I shall be turned,","reference":"Jeremiah 31:18","refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]}],"footnote":null}],[{"question":"Should we pray for the church?","answer":"Yes.","verse":"Do good in thy good pleasure unto Zion,","reference":"Psalm 51:18","refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]}],"footnote":null},{"question":"Should we pray that the church might be established?","answer":"Yes.","verse":"That the mountain of the Lord’s house might be established upon the top of the mountains,","reference":"Isaiah 2:2","refs":[{"printed":"Isaiah 2:2","osis":["Isa.2.2"]}],"footnote":null},{"question":"And united?","answer":"Yes.","verse":"Peace be within thy walls,","reference":"Psalm 122:7","refs":[{"printed":"Psalm 122:7","osis":["Ps.122.7"]}],"footnote":null},{"question":"And increased?","answer":"Yes.","verse":"That the kingdoms of this world might become the kingdoms of the Lord, and of his Christ,","reference":"Revelation 11:15","refs":[{"printed":"Revelation 11:15","osis":["Rev.11.15"]}],"footnote":null},{"question":"And reformed?","answer":"Yes.","verse":"That judgment might return unto righteousness and all the upright in heart might follow it,","reference":"Psalm 94:15","refs":[{"printed":"Psalm 94:15","osis":["Ps.94.15"]}],"footnote":null},{"question":"And delivered from the fury of all its oppressors?","answer":"Yes.","verse":"That the rod of the wicked might not rest upon the lot of the righteous,","reference":"Psalm 125:3","refs":[{"printed":"Psalm 125:3","osis":["Ps.125.3"]}],"footnote":null}],[{"question":"Should we pray for the farther calling of the Gentiles?","answer":"Yes.","verse":"That thy way may be known upon earth, and thy saving health among all nations,","reference":"Psalm 67:2","refs":[{"printed":"Psalm 67:2","osis":["Ps.67.2"]}],"footnote":null},{"question":"And for the conversion of the Jews?","answer":"Yes.","verse":"My heart’s desire and prayer to God for Israel is, that they may be saved,","reference":"Romans 10:1","refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"footnote":null},{"question":"Should we pray that magistrates might be raised up to favour the gospel?","answer":"Yes.","verse":"That kings might be nursing fathers and queens nursing mothers to the Israel of God,","reference":"Isaiah 49:23","refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"footnote":null},{"question":"And that the gospel, wherever it is preached, might be followed with success?","answer":"Yes.","verse":"That the word of the Lord might have free course, and be glorified,","reference":"2 Thessalonians 3:1","refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"footnote":null}],[{"question":"Should we pray that particular Christians might be comforted?","answer":"Yes.","verse":"Now our Lord Jesus—comfort your hearts,","reference":"2 Thessalonians 2:17","refs":[{"printed":"2 Thessalonians 2:17","osis":["2Thess.2.17"]}],"footnote":null},{"question":"And sanctified?","answer":"Yes.","verse":"The very God of peace sanctify you wholly,","reference":"1 Thessalonians 5:23","refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"footnote":null},{"question":"And preserved?","answer":"Yes.","verse":"I pray God that your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ,","reference":"1 Thessalonians 5:23","refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"footnote":null}],[{"question":"Is the state of blessedness above called a kingdom?","answer":"Yes.","verse":"This I say, that flesh and blood cannot inherit the kingdom of God,","reference":"1 Corinthians 15:50","refs":[{"printed":"1 Corinthians 15:50","osis":["1Cor.15.50"]}],"footnote":null},{"question":"Is this kingdom yet to come?","answer":"Yes.","verse":"It is glory that shall be revealed,","reference":"1 Peter 5:1","refs":[{"printed":"1 Peter 5:1","osis":["1Pet.5.1"]}],"footnote":null},{"question":"Should we be fully persuaded that it will come?","answer":"Yes.","verse":"Looking for the blessed hope and glorious appearance of the great God and our Saviour,","reference":"Titus 2:13","refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"footnote":null},{"question":"And should we pray that it might come?","answer":"Yes.","verse":"Even so, come, Lord Jesus,","reference":"Revelation 22:20","refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"footnote":null},{"question":"And that we and others might be prepared for it?","answer":"Yes.","verse":"That we might be sincere and without offence till the day of Christ,","reference":"Philippians 1:10","refs":[{"printed":"Philippians 1:10","osis":["Phil.1.10"]}],"footnote":null},{"question":"And admitted into it?","answer":"Yes.","verse":"Desiring to be clothed upon with our house which is from heaven,","reference":"2 Corinthians 5:2","refs":[{"printed":"2 Corinthians 5:2","osis":["2Cor.5.2"]}],"footnote":null}]]},{"question":110,"paragraphs":[[{"question":"Is God’s purpose his will?","answer":"Yes.","verse":"He doth according to his will in the army of heaven and among the inhabitants of the earth,","reference":"Daniel 4:35","refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"footnote":null},{"question":"Should all our actions be referred to this determining will of God?","answer":"Yes.","verse":"Ye ought to say, if the Lord will, we will do this or that,","reference":"James 4:15","refs":[{"printed":"James 4:15","osis":["Jas.4.15"]}],"footnote":null},{"question":"And should we submit to it in all dispensations?","answer":"Yes.","verse":"When he would not be persuaded they ceased, saying, the will of the Lord be done,","reference":"Acts 21:14","refs":[{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"footnote":null}],[{"question":"Doth this submission consist with a due sense of the evil of affliction?","answer":"Yes.","verse":"For we must not despise the chastening of the Lord,","reference":"Hebrews 12:5","refs":[{"printed":"Hebrews 12:5","osis":["Heb.12.5"]}],"footnote":null},{"question":"And with a moderate grief and sorrow, on account of it?","answer":"Yes.","verse":"Hezekiah wept sore,","reference":"Isaiah 38:3","refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"footnote":null},{"question":"And with earnest prayer for deliverance?","answer":"Yes.","verse":"Why hidest thou thy face, and forgettest our affliction?","reference":"Psalm 44:24","refs":[{"printed":"Psalm 44:24","osis":["Ps.44.24"]}],"footnote":null},{"question":"And with the use of all lawful means to obtain it?","answer":"Yes.","verse":"Then the disciples took Saul by night and let him down by the wall in a basket,","reference":"Acts 9:25","refs":[{"printed":"Acts 9:25","osis":["Acts.9.25"]}],"footnote":null}],[{"question":"Should our understandings approve the severest dispensations of providence?","answer":"Yes.","verse":"Good is the word of the Lord which thou hast spoken,","reference":"Isaiah 39:8","refs":[{"printed":"Isaiah 39:8","osis":["Isa.39.8"]}],"footnote":null},{"question":"And our wills be resigned to them?","answer":"Yes.","verse":"Wherefore doth a living man complain, a man for the punishment of his sin,","reference":"Lamentations 3:39","refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"footnote":null},{"question":"And our passions be composed under them?","answer":"Yes.","verse":"Let him curse, because the Lord hath said unto him, curse David. Who then shall say, wherefore hast thou done so?","reference":"2 Samuel 16:10","refs":[{"printed":"2 Samuel 16:10","osis":["2Sam.16.10"]}],"footnote":null},{"question":"And should we pray that we and others might be enabled thus to submit to the will of God?","answer":"Yes.","verse":"That we may be strengthened with all might, unto all patience and long suffering with joyfulness,","reference":"Colossians 1:11","refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"footnote":null}],[{"question":"Are God’s precepts his will?","answer":"Yes.","verse":"They are the good and. perfect, and acceptable will of God,","reference":"Romans 12:2","refs":[{"printed":"Romans 12:2","osis":["Rom.12.2"]}],"footnote":null},{"question":"Are we by nature unwilling to do this will of God?","answer":"Yes.","verse":"We are to every good work reprobate,","reference":"Titus 1:16","refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"footnote":null},{"question":"Should we therefore pray that we might be made willing?","answer":"Yes.","verse":"Incline my heart to thy testimonies,","reference":"Psalm 119:36","refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"footnote":null},{"question":"But when we are willing are we always able?","answer":"No.","verse":"What I would, that I do not,","reference":"Romans 7:15","refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"footnote":null},{"question":"Should we therefore pray that God would make us able as well as willing?","answer":"Yes.","verse":"Strengthen thou me, according to thy word,","reference":"Psalm 119:28","refs":[{"printed":"Psalm 119:28","osis":["Ps.119.28"]}],"footnote":null},{"question":"And should we desire this for others as well as ourselves?","answer":"Yes.","verse":"That they might be perfect in every good work to do his will,","reference":"Hebrews 13:21","refs":[{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"footnote":null}],[{"question":"Do the angels in heaven obey God’s will?","answer":"Yes.","verse":"They do his commandments,","reference":"Psalm 103:20","refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"footnote":null},{"question":"Do they do it cheerfully?","answer":"Yes.","verse":"Bless the Lord, all ye his hosts; ye ministers of his, that do his pleasure,","reference":"Psalm 103:21","refs":[{"printed":"Psalm 103:21","osis":["Ps.103.21"]}],"footnote":null},{"question":"And zealously?","answer":"Yes.","verse":"Who maketh his angels spirits, and his ministers a flaming fire,","reference":"Psalm 104:4","refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"footnote":null},{"question":"And humbly?","answer":"Yes.","verse":"They cover their faces, and their feet with their wings,","reference":"Isaiah 6:2","refs":[{"printed":"Isaiah 6:2","osis":["Isa.6.2"]}],"footnote":null},{"question":"And universally?","answer":"Yes.","verse":"They go straight forward, whithersoever the spirit goes,","reference":"Ezekiel 1:9, 12","refs":[{"printed":"Ezekiel 1:9, 12","osis":["Ezek.1.9","Ezek.1.12"]}],"footnote":null},{"question":"And constantly?","answer":"Yes.","verse":"They always behold the face of our Father,","reference":"Matthew 18:10","refs":[{"printed":"Matthew 18:10","osis":["Matt.18.10"]}],"footnote":null},{"question":"Do saints in the other world resemble the angels in their obedience?","answer":"Yes.","verse":"They are as the angels of God in heaven,","reference":"Matthew 22:30","refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"footnote":null},{"question":"Should saints in this world therefore seek after such a resemblance?","answer":"Yes.","verse":"That he that is feeble, might be as David, and the house of David might be as the angel of the Lord,","reference":"Zechariah 12:8","refs":[{"printed":"Zechariah 12:8","osis":["Zech.12.8"]}],"footnote":null}]]},{"question":111,"paragraphs":[[{"question":"Are temporal blessings forfeited?","answer":"Yes.","verse":"Cursed is the ground for thy sake,","reference":"Genesis 3:17","refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"footnote":null},{"question":"But are they promised?","answer":"Yes.","verse":"My God shall supply all your wants,","reference":"Philippians 4:19","refs":[{"printed":"Philippians 4:19","osis":["Phil.4.19"]}],"footnote":null},{"question":"Should we therefore pray for them?","answer":"Yes.","verse":"O that thou wouldst bless me indeed, and enlarge my coast,","reference":"1 Chronicles 4:10","refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"footnote":null}],[{"question":"Should we pray for temporal blessings with religious views?","answer":"Yes.","verse":"That we may give to him that needeth,","reference":"Ephesians 4:28","refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"footnote":null},{"question":"And should we only pray for a competency of them?","answer":"Yes.","verse":"Feed me with food convenient for me,","reference":"Proverbs 30:8","refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]}],"footnote":null},{"question":"But above all should we entreat God’s blessing upon them?","answer":"Yes.","verse":"And it came to pass as he sat at meat with them, he took bread and blessed it, and gave to them,","reference":"Luke 24:30","refs":[{"printed":"Luke 24:30","osis":["Luke.24.30"]}],"footnote":null},{"question":"And are they then like to be most comfortable to us?","answer":"Yes.","verse":"For every creature is sanctified by the word of God and prayer,","reference":"1 Timothy 4:5","refs":[{"printed":"1 Timothy 4:5","osis":["1Tim.4.5"]}],"footnote":null}],[{"question":"Should we pray for the comforts of life believingly?","answer":"Yes.","verse":"Thou saidst, I will surely do thee good,","reference":"Genesis 32:12","refs":[{"printed":"Genesis 32:12","osis":["Gen.32.12"]}],"footnote":null},{"question":"And yet submissively?","answer":"Yes.","verse":"If he say, I have no delight in thee; behold here I am, let him do to me as seemeth good unto him,","reference":"2 Samuel 15:26","refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"footnote":null},{"question":"Should our prayers be attended with suitable endeavours?","answer":"Yes.","verse":"For thou hast eat the labour of thine hands,","reference":"Psalm 128:2","refs":[{"printed":"Psalm 128:2","osis":["Ps.128.2"]}],"footnote":null},{"question":"And should we pray for others as well as ourselves?","answer":"Yes.","verse":"Forget not the congregation of the poor,","reference":"Psalm 74:19","refs":[{"printed":"Psalm 74:19","osis":["Ps.74.19"]}],"footnote":null}],[{"question":"Should the bread that we pray for be our own bread?","answer":"Yes.","verse":"That we may eat our own bread,","reference":"2 Thessalonians 3:12","refs":[{"printed":"2 Thessalonians 3:12","osis":["2Thess.3.12"]}],"footnote":null},{"question":"And not the bread of deceit?","answer":"No.","verse":"For, though the bread of deceit is sweet to a man, yet afterwards his mouth shall be filled with gravel,","reference":"Proverbs 20:17","refs":[{"printed":"Proverbs 20:17","osis":["Prov.20.17"]}],"footnote":null},{"question":"Nor the bread of oppression?","answer":"No.","verse":"For God shall break in pieces the oppressor,","reference":"Psalm 72:4","refs":[{"printed":"Psalm 72:4","osis":["Ps.72.4"]}],"footnote":null},{"question":"Nor the bread of idleness?","answer":"No.","verse":"For ’tis said of the virtuous woman, that she eateth not the bread of idleness,","reference":"Proverbs 31:27","refs":[{"printed":"Proverbs 31:27","osis":["Prov.31.27"]}],"footnote":null},{"question":"But above all, must we pray for the bread of our souls?","answer":"Yes.","verse":"Lord, evermore give us this bread,","reference":"John 6:34","refs":[{"printed":"John 6:34","osis":["John.6.34"]}],"footnote":null}],[{"question":"Doth this petition exclude an anxious thoughtfulness for futurity?","answer":"Yes.","verse":"Take no thought for the morrow,","reference":"Matthew 6:34","refs":[{"printed":"Matthew 6:34","osis":["Matt.6.34"]}],"footnote":null},{"question":"But doth it forbid a prudent thoughtfulness?","answer":"No.","verse":"Go to the ant, thou sluggard, consider her ways—she provideth her meat in the summer,","reference":"Proverbs 6:6, 8","refs":[{"printed":"Proverbs 6:6, 8","osis":["Prov.6.6","Prov.6.8"]}],"footnote":null},{"question":"Doth it teach us to cast all our care upon God?","answer":"Yes.","verse":"For he careth for us,","reference":"1 Peter 5:7","refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"footnote":null},{"question":"And to look to him for success in our several callings?","answer":"Yes.","verse":"Establish thou the work of our hands upon us,","reference":"Psalm 90:17","refs":[{"printed":"Psalm 90:17","osis":["Ps.90.17"]}],"footnote":null},{"question":"And to ascribe all our prosperity to him?","answer":"Yes.","verse":"Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth,","reference":"Deuteronomy 8","refs":[{"printed":"Deuteronomy 8","osis":["Deut.8"]}],"footnote":null}]]},{"question":112,"paragraphs":[[{"question":"Is sin a debt?","answer":"Yes.","verse":"There was a certain creditor that had two debtors,","reference":"Luke 7:4","refs":[{"printed":"Luke 7:4","osis":["Luke.7.4"]}],"footnote":null},{"question":"Is it a great debt?","answer":"Yes.","verse":"It is ten thousand talents,","reference":"Matthew 18:24","refs":[{"printed":"Matthew 18:24","osis":["Matt.18.24"]}],"footnote":null},{"question":"Is it an increasing debt?","answer":"Yes.","verse":"For we add sin to sin,","reference":"Isaiah 30:1","refs":[{"printed":"Isaiah 30:1","osis":["Isa.30.1"]}],"footnote":null},{"question":"Does God keep an exact account of this debt?","answer":"Yes.","verse":"For our transgression is sealed up in a bag, and he seweth up our iniquity,","reference":"Job 14:17","refs":[{"printed":"Job 14:17","osis":["Job.14.17"]}],"footnote":null},{"question":"And will he require it?","answer":"Yes.","verse":"Whosoever will not harken, I will require it of him,","reference":"Deuteronomy 18:19","refs":[{"printed":"Deuteronomy 18:19","osis":["Deut.18.19"]}],"footnote":null}],[{"question":"Are we apt to think that we can pay this debt?","answer":"Yes.","verse":"Have patience with me, and I will pay thee all,","reference":"Matthew 18:29","refs":[{"printed":"Matthew 18:29","osis":["Matt.18.29"]}],"footnote":null},{"question":"But can we really pay it?","answer":"No.","verse":"They had nothing to pay,","reference":"Luke 7:42","refs":[{"printed":"Luke 7:42","osis":["Luke.7.42"]}],"footnote":null},{"question":"Have we any friend upon earth that can pay it for us?","answer":"No.","verse":"Call now if there be any that will answer thee; and to which of the saints wilt thou turn?","reference":"Job 5:1","refs":[{"printed":"Job 5:1","osis":["Job.5.1"]}],"footnote":null},{"question":"But is there such a friend in heaven?","answer":"Yes.","verse":"Jesus Christ, who is the propitiation for our sins,","reference":"1 John 2:2","refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"footnote":null}],[{"question":"Doth God forgive debts?","answer":"Yes.","verse":"There is forgiveness with thee,","reference":"Psalm 130:4","refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"footnote":null},{"question":"Doth he forgive them freely?","answer":"Yes.","verse":"The remission of sins is according to the riches of his grace,","reference":"Ephesians 1:7","refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"footnote":null},{"question":"And fully?","answer":"Yes.","verse":"Having forgiven all our trespasses,","reference":"Colossians 2:13","refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"footnote":null},{"question":"And finally?","answer":"Yes.","verse":"I will remember their sin no more,","reference":"Jeremiah 31:34","refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]}],"footnote":null}],[{"question":"Should we therefore pray for the forgiveness of our debts?","answer":"Yes.","verse":"Enter not into judgment with thy servant,","reference":"Psalm 143:2","refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"footnote":null},{"question":"Should we pray that God would remit the present punishment of sin?","answer":"Yes.","verse":"Pardon, I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt even until now,","reference":"Numbers 14:19","refs":[{"printed":"Numbers 14:19","osis":["Num.14.19"]}],"footnote":null},{"question":"And that he would deliver us from his everlasting wrath due to sin?","answer":"Yes.","verse":"I will say unto God, do not condemn me,","reference":"Job 10:2","refs":[{"printed":"Job 10:2","osis":["Job.10.2"]}],"footnote":null},{"question":"And that he would restore to us divine comfort, forfeited by sin?","answer":"Yes.","verse":"Restore unto me the joy of thy salvation, and uphold me by thy free Spirit,","reference":"Psalm 51:12","refs":[{"printed":"Psalm 51:12","osis":["Ps.51.12"]}],"footnote":null}],[{"question":"Should we pray for the pardon of sin sensibly?","answer":"Yes.","verse":"As the publican who smote upon his breast, saying, God be merciful to me a sinner,","reference":"Luke 18:13","refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"footnote":null},{"question":"And sincerely?","answer":"Yes.","verse":"Give ear unto my prayer, that goeth not out of feigned lips,","reference":"Psalm 17:1","refs":[{"printed":"Psalm 17:1","osis":["Ps.17.1"]}],"footnote":null},{"question":"And importunately?","answer":"Yes.","verse":"O Lord, hear; O Lord, forgive","reference":"Daniel 9:19","refs":[{"printed":"Daniel 9:19","osis":["Dan.9.19"]}],"footnote":null},{"question":"And argumentatively?","answer":"Yes.","verse":"Why dost thou not pardon my transgression, and take away mine iniquity?","reference":"Job 7:21","refs":[{"printed":"Job 7:21","osis":["Job.7.21"]}],"footnote":null},{"question":"May we here plead the goodness of God’s nature?","answer":"Yes.","verse":"For thou, Lord, art good and ready to forgive,","reference":"Psalm 36:5","refs":[{"printed":"Psalm 36:5","osis":["Ps.36.5"]}],"footnote":null},{"question":"And the greatness of our transgressions?","answer":"Yes.","verse":"Pardon mine iniquity, for it is great,","reference":"Psalm 25:11","refs":[{"printed":"Psalm 25:11","osis":["Ps.25.11"]}],"footnote":null},{"question":"And the glory of his name?","answer":"Yes.","verse":"Purge away our sins, for thy name’s sake,","reference":"Psalm 79:9","refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"footnote":null},{"question":"But above all, should we plead the merit and atonement of Christ?","answer":"Yes.","verse":"Behold, O God our shield, and look upon the face of thine anointed,","reference":"Psalm 84:9","refs":[{"printed":"Psalm 84:9","osis":["Ps.84.9"]}],"footnote":null}],[{"question":"Should we forgive those that have offended us?","answer":"Yes.","verse":"Forbearing one Another, and forgiving one another,","reference":"Colossians 3:13","refs":[{"printed":"Colossians 3:13","osis":["Col.3.13"]}],"footnote":null},{"question":"Must we do this freely?","answer":"Yes.","verse":"Thou shouldst have had compassion, even as I had pity on thee,","reference":"Matthew 18:23","refs":[{"printed":"Matthew 18:23","osis":["Matt.18.23"]}],"footnote":null},{"question":"And heartily?","answer":"Yes.","verse":"’We must from the heart forgive every one his brother’s trespasses,","reference":"Matthew 18:35","refs":[{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"footnote":null},{"question":"And fully?","answer":"Yes.","verse":"Ye have not injured me at all,","reference":"Galatians 4:12","refs":[{"printed":"Galatians 4:12","osis":["Gal.4.12"]}],"footnote":null},{"question":"And immediately?","answer":"Yes.","verse":"Go, and be reconciled to thy brother,","reference":"Matthew 5:24","refs":[{"printed":"Matthew 5:24","osis":["Matt.5.24"]}],"footnote":null},{"question":"And repeatedly?","answer":"Yes.","verse":"Not only till seven times, but till seventy times seven,","reference":"Matthew 18:22","refs":[{"printed":"Matthew 18:22","osis":["Matt.18.22"]}],"footnote":null},{"question":"And must we not only forgive, but forget?","answer":"Yes.","verse":"Grudge not one against another,","reference":"James 5:9","refs":[{"printed":"James 5:9","osis":["Jas.5.9"]}],"footnote":null}],[{"question":"Is this prudent?","answer":"Yes.","verse":"The discretion of a man deferreth his anger,","reference":"Proverbs 19:11","refs":[{"printed":"Proverbs 19:11","osis":["Prov.19.11"]}],"footnote":null},{"question":"And honourable?","answer":"Yes.","verse":"And it is his glory to pass over a transgression,","reference":"Proverbs 19:11","refs":[{"printed":"Proverbs 19:11","osis":["Prov.19.11"]}],"footnote":null},{"question":"And profitable?","answer":"Yes.","verse":"For if ye forgive men their trespasses, your heavenly Father will also forgive you,","reference":"Matthew 6:14","refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"footnote":null},{"question":"And cannot we hope for forgiveness without it?","answer":"No.","verse":"But if ye forgive not men their trespasses, neither will your Father forgive yours,","reference":"Matthew 6:15","refs":[{"printed":"Matthew 6:15","osis":["Matt.6.15"]}],"footnote":null}]]},{"question":113,"paragraphs":[[{"question":"May God be said to lead into temptation?","answer":"Yes.","verse":"It came to pass after these things, that God tempted Abraham,","reference":"Genesis 22:1","refs":[{"printed":"Genesis 22:1","osis":["Gen.22.1"]}],"footnote":null},{"question":"Doth he sometimes do this by withdrawing his assisting grace?","answer":"Yes.","verse":"God left Hezekiah, to try him,","reference":"2 Chronicles 32:31","refs":[{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]}],"footnote":null},{"question":"And by letting loose our spiritual enemies?","answer":"Yes.","verse":"And the Lord said, who shall persuade Ahab, that he may go up and fall at Kamoth-Gilead,","reference":"1 Kings 22:20","refs":[{"printed":"1 Kings 22:20","osis":["1Kgs.22.20"]}],"footnote":null},{"question":"And by providentially administering occasions of sin?","answer":"Yes.","verse":"Thou shalt not harken to the words of that prophet, or that dreamer of dreams, for the Lord your God proveth you,","reference":"Deuteronomy 13:3","refs":[{"printed":"Deuteronomy 13:3","osis":["Deut.13.3"]}],"footnote":null}],[{"question":"Do many temptations proceed from our own lusts?","answer":"Yes.","verse":"Every man is tempted, when he is drawn away of his own lust, and enticed,","reference":"James 1:14","refs":[{"printed":"James 1:14","osis":["Jas.1.14"]}],"footnote":null},{"question":"And from the world?","answer":"Yes.","verse":"For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world,","reference":"1 John 2:16","refs":[{"printed":"1 John 2:16","osis":["1John.2.16"]}],"footnote":null},{"question":"And from wicked men?","answer":"Yes.","verse":"They that lead thee cause thee to err,","reference":"Isaiah 3:12","refs":[{"printed":"Isaiah 3:12","osis":["Isa.3.12"]}],"footnote":null},{"question":"And from Satan?","answer":"Yes.","verse":"Then was Jesus led into the wilderness to be tempted of the devil,","reference":"Matthew 4:1","refs":[{"printed":"Matthew 4:1","osis":["Matt.4.1"]}],"footnote":null},{"question":"And have these temptations their particular seasons of strength and prevalency?","answer":"Yes.","verse":"In time of temptation they fall away,","reference":"Luke 8:13","refs":[{"printed":"Luke 8:13","osis":["Luke.8.13"]}],"footnote":null}],[{"question":"Doth Satan tempt to mental errors?","answer":"Yes.","verse":"I fear lest, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ,","reference":"2 Corinthians 11:3","refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"footnote":null},{"question":"And to criminal practices?","answer":"Yes.","verse":"Thus the devil put it into the heart of Judas to betray Christ,","reference":"John 13:2","refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"footnote":null},{"question":"And to presumption?","answer":"Yes.","verse":"If thou be the Son of God, cast thyself down,","reference":"Matthew 4:6","refs":[{"printed":"Matthew 4:6","osis":["Matt.4.6"]}],"footnote":null},{"question":"And to despair?","answer":"Yes.","verse":"Lest such a one should be swallowed up with overmuch sorrow, and Satan should get an advantage of us,","reference":"2 Corinthians 2:7, 11","refs":[{"printed":"2 Corinthians 2:7, 11","osis":["2Cor.2.7","2Cor.2.11"]}],"footnote":null}],[{"question":"Is Satan a powerful enemy?","answer":"Yes.","verse":"He is a roaring lion,","reference":"1 Peter 5:8","refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]}],"footnote":null},{"question":"And a crafty enemy?","answer":"Yes.","verse":"We read of the depths of Satan,","reference":"Revelation 2:24","refs":[{"printed":"Revelation 2:24","osis":["Rev.2.24"]}],"footnote":null},{"question":"And an industrious enemy?","answer":"Yes.","verse":"He goeth to and fro in the earth, and walketh up and down in it,","reference":"Job 1:7","refs":[{"printed":"Job 1:7","osis":["Job.1.7"]}],"footnote":null},{"question":"Should we therefore pray that we might be kept from his temptations?","answer":"Yes.","verse":"Watch and pray, that ye enter not into temptation,","reference":"Matthew 26:41","refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"footnote":null},{"question":"And supported under them?","answer":"Yes.","verse":"That we might not be tempted above what we are able to bear,","reference":"1 Corinthians 10:13","refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"footnote":null},{"question":"And delivered out of them?","answer":"Yes.","verse":"That the God of all grace, after we have suffered awhile, would make us perfect, stablish, strengthen, settle us,","reference":"1 Peter 5:10","refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]}],"footnote":null},{"question":"Should our prayers for this purpose be fervent?","answer":"Yes.","verse":"Being in an agony, he prayed more earnestly,","reference":"Luke 22:44","refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"footnote":null},{"question":"And frequent?","answer":"Yes.","verse":"For this I besought the Lord thrice,","reference":"2 Corinthians 12:8","refs":[{"printed":"2 Corinthians 12:8","osis":["2Cor.12.8"]}],"footnote":null},{"question":"And sometimes joined with fasting?","answer":"Yes.","verse":"This kind goeth not out but by prayer and fasting,","reference":"Matthew 17:21","refs":[{"printed":"Matthew 17:21","osis":["Matt.17.21"]}],"footnote":null}],[{"question":"May we pray to be delivered from afflictions?","answer":"Yes.","verse":"Remove thy stroke away from me,","reference":"Psalm 39:10","refs":[{"printed":"Psalm 39:10","osis":["Ps.39.10"]}],"footnote":null},{"question":"But are not afflictions sometimes needful?","answer":"Yes.","verse":"If need be, we are in heaviness through manifold temptations,","reference":"1 Peter 1:6","refs":[{"printed":"1 Peter 1:6","osis":["1Pet.1.6"]}],"footnote":null},{"question":"And useful?","answer":"Yes.","verse":"The good figs were sent into the land of Chaldea for their good,","reference":"Jeremiah 24:5","refs":[{"printed":"Jeremiah 24:5","osis":["Jer.24.5"]}],"footnote":null},{"question":"Should we therefore absolutely pray against them?","answer":"No.","verse":"Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing,","reference":"Jeremiah 10:24","refs":[{"printed":"Jeremiah 10:24","osis":["Jer.10.24"]}],"footnote":null},{"question":"Should we under afflictions have recourse only to God?","answer":"Yes.","verse":"We know not what to do, but our eyes are upon thee,","reference":"2 Chronicles 20:12","refs":[{"printed":"2 Chronicles 20:12","osis":["2Chr.20.12"]}],"footnote":null},{"question":"And trust in him?","answer":"Yes.","verse":"At what time I am afraid, I will trust in thee,","reference":"Psalm 56:3","refs":[{"printed":"Psalm 56:3","osis":["Ps.56.3"]}],"footnote":null},{"question":"And have we reason so to do?","answer":"Yes.","verse":"For he that hath delivered doth deliver, in whom we trust that he will yet deliver,","reference":"2 Corinthians 1:10","refs":[{"printed":"2 Corinthians 1:10","osis":["2Cor.1.10"]}],"footnote":null}],[{"question":"Should we especially desire to be delivered from the evil of sin?","answer":"Yes.","verse":"That we might be delivered from every evil work,","reference":"2 Timothy 4:16","refs":[{"printed":"2 Timothy 4:16","osis":["2Tim.4.16"]}],"footnote":null},{"question":"Should we pray to be kept from the practice of sin?","answer":"Yes.","verse":"Hold me up, that my footsteps slip not,","reference":"Psalm 17:5","refs":[{"printed":"Psalm 17:5","osis":["Ps.17.5"]}],"footnote":null},{"question":"And from the dominion of sin?","answer":"Yes.","verse":"Let no iniquity have dominion over me,","reference":"Psalm 119:133","refs":[{"printed":"Psalm 119:133","osis":["Ps.119.133"]}],"footnote":null},{"question":"Should we pray to be kept from heart sins?","answer":"Yes.","verse":"Incline not my heart to any evil thing,","reference":"Psalm 141:4","refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"footnote":null},{"question":"And from tongue sins?","answer":"Yes.","verse":"Keep the door of my lips,","reference":"Psalm 141:3","refs":[{"printed":"Psalm 141:3","osis":["Ps.141.3"]}],"footnote":null},{"question":"And from sins of life?","answer":"Yes.","verse":"That we might not practice wicked works with men that work iniquity,","reference":"Psalm 141:4","refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"footnote":null},{"question":"But are we not sufficient thus to keep ourselves?","answer":"No.","verse":"For it is not in man that walketh to direct his steps,","reference":"Jeremiah 10:23","refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"footnote":null}]]},{"question":114,"paragraphs":[[{"question":"Must all our encouragement in prayer be taken from God?","answer":"Yes.","verse":"Do not abhor us, for thy name’s sake,","reference":"Jeremiah 14:21","refs":[{"printed":"Jeremiah 14:21","osis":["Jer.14.21"]}],"footnote":null},{"question":"And not from ourselves?","answer":"No.","verse":"We do not present our supplications before thee for our righteousnesses,","reference":"Daniel 9:18","refs":[{"printed":"Daniel 9:18","osis":["Dan.9.18"]}],"footnote":null},{"question":"Must we in prayer bless God?","answer":"Yes.","verse":"Thy saints shall bless thee,","reference":"Psalm 145:10","refs":[{"printed":"Psalm 145:10","osis":["Ps.145.10"]}],"footnote":null},{"question":"And will this be an acceptable service to him?","answer":"Yes.","verse":"Whoso offereth praise glorifieth me,","reference":"Psalm 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reigneth; the world also shall be established, that it shall not be moved,","reference":"Psalm 96:10","refs":[{"printed":"Psalm 96:10","osis":["Ps.96.10"]}],"footnote":null},{"question":"And may we make use of it as a plea in prayer?","answer":"Yea.","verse":"Art not thou God in heaven, and rulest not them over all the kingdoms of the heathen?","reference":"2 Chronicles 20:6","refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"footnote":null}],[{"question":"Does power belong unto God?","answer":"Yes.","verse":"If we speak of strength, lo, he is strong,","reference":"Job 9:19","refs":[{"printed":"Job 9:19","osis":["Job.9.19"]}],"footnote":null},{"question":"And is all power from him?","answer":"Yes.","verse":"The God of Israel is he that giveth strength and power unto his people,","reference":"Psalm 68:35","refs":[{"printed":"Psalm 68:35","osis":["Ps.68.35"]}],"footnote":null},{"question":"Should we therefore take to ourselves the comfort of this attribute?","answer":"Yes.","verse":"If it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace,","reference":"Daniel 3:17","refs":[{"printed":"Daniel 3:17","osis":["Dan.3.17"]}],"footnote":null},{"question":"And give him the glory of it?","answer":"Yes.","verse":"Give unto the Lord glory and strength, O ye mighty, give unto the Lord glory and strength,","reference":"Psalm 29:1","refs":[{"printed":"Psalm 29:1","osis":["Ps.29.1"]}],"footnote":null},{"question":"And plead it in prayer?","answer":"Yes.","verse":"Now let the power of my Lord be great, according as thou hast spoken,","reference":"Numbers 14:17","refs":[{"printed":"Numbers 14:17","osis":["Num.14.17"]}],"footnote":null}],[{"question":"Is God’s glory manifested in all his works?","answer":"Yes.","verse":"The whole earth is full of his glory,","reference":"Isaiah 6:3","refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"footnote":null},{"question":"Should he then be glorified by all his 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14:16","osis":["1Cor.14.16"]}],"footnote":null}]]}],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"bc1695-modernized","kind":"catechism","title":"The Baptist Catechism (modernized)","short":null,"aliases":["Keach’s Catechism","A Brief Instruction in the Principles of Christian Religion"],"authors":[],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":null,"adopted":[]},"year":1695,"edition":null,"source":null,"image":null,"modernized":"bc1695","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"bc1695","relation":"same"},{"document":"wlc-modernized","relation":"parallel"},{"document":"wsc-modernized","relation":"adapts"}],"provenance":{"witness":null,"transcription":{"from":"bc1695","checked":[]},"license":"public-domain","notes":"`bc1695` with its spelling modernized from `scripts/modernize-dictionary.json`, made by the API’s build: its only files are its diffs against the modernized copies it relates to (`diffs/`), which `npm run diff` writes."},"chapter_count":0,"paragraph_count":0,"question_count":114,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/bc1695-modernized","chapters":[],"sections":[],"questions":[{"number":1,"question":"Who is the first and chiefest being?","answer":"God is the first and chiefest being.","segments":[{"text":"God is the first and chiefest being.","proofs":["Isaiah 44:6","48:12","Psalm 97:9"],"refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"48:12","osis":["Isa.48.12"]},{"printed":"Psalm 97:9","osis":["Ps.97.9"]}],"note":null}],"section":null,"relations":{"bc1695":["1"]},"diffs":[],"page":null,"leaf":null},{"number":2,"question":"Ought everyone to believe there is a God?","answer":"Everyone ought to believe there is a God; and it is their great sin and folly who do not.","segments":[{"text":"Everyone ought to believe there is a God;","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 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34:6","osis":["Exod.34.6"]}],"note":null}],"section":null,"relations":{"bc1695":["7"],"wlc-modernized":["7"],"wsc-modernized":["4"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"infinite, eternal, and unchangeable","position":null},{"text":"his","position":null},{"text":"wisdom, power, holiness, justice,","position":null}]}],"page":null,"leaf":null},{"number":8,"question":"Are there more gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":["Deuteronomy 6:4","Jeremiah 10:10"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"section":null,"relations":{"bc1695":["8"],"wlc-modernized":["8"],"wsc-modernized":["5"]},"diffs":[],"page":null,"leaf":null},{"number":9,"question":"How many persons are there in the Godhead?","answer":"There are three persons in the godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.","segments":[{"text":"There are three persons in the godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.","proofs":["1 John 5:7","Matthew 28:19"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"section":null,"relations":{"bc1695":["9"],"wlc-modernized":["9"],"wsc-modernized":["6"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"are","position":1},{"text":"Spirit;","position":null},{"text":"essence,","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"Spirit;","position":null},{"text":"essence,","position":null}]}],"page":null,"leaf":null},{"number":10,"question":"What are the decrees of God?","answer":"The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever comes to pass.","segments":[{"text":"The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever comes to pass.","proofs":["Ephesians 1:4, 11","Romans 9:22–23","Isaiah 46:10","Lamentations 3:37"],"refs":[{"printed":"Ephesians 1:4, 11","osis":["Eph.1.4","Eph.1.11"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Lamentations 3:37","osis":["Lam.3.37"]}],"note":null}],"section":null,"relations":{"bc1695":["10"],"wlc-modernized":["12"],"wsc-modernized":["7"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"The","position":null},{"text":"of God","position":null},{"text":"his eternal purpose according to","position":null},{"text":"he has","position":null}]}],"page":null,"leaf":null},{"number":11,"question":"How does God execute his decrees?","answer":"God executes his decrees in the works of creation and providence.","segments":[{"text":"God executes his decrees in the works of creation and providence.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["11"],"wlc-modernized":["14"],"wsc-modernized":["8"]},"diffs":[],"page":null,"leaf":null},{"number":12,"question":"What is the work of creation?","answer":"The work of creation is God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","segments":[{"text":"The work of creation is God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","proofs":["Genesis 1 throughout","Hebrews 11:3"],"refs":[{"printed":"Genesis 1 throughout","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"section":null,"relations":{"bc1695":["12"],"wlc-modernized":["15"],"wsc-modernized":["9"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"God’s making all things of nothing,","position":null},{"text":"in","position":4}]}],"page":null,"leaf":null},{"number":13,"question":"How did God create man?","answer":"God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","segments":[{"text":"God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","proofs":["Genesis 1:26–28","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26–28","osis":["Gen.1.26-Gen.1.28"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"section":null,"relations":{"bc1695":["13"],"wlc-modernized":["17"],"wsc-modernized":["10"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"righteousness, and","position":null},{"text":"with","position":null}]}],"page":null,"leaf":null},{"number":14,"question":"What are God’s works of providence?","answer":"God’s works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.","segments":[{"text":"God’s works of providence are his most holy,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"wise,","proofs":["Isaiah 28:29","Psalm 104:24"],"refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]},{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"and powerful preserving","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and governing all his creatures, and all their actions.","proofs":["Psalm 103:19","Matthew 10:29–31"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]},{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null}],"section":null,"relations":{"bc1695":["14"],"wlc-modernized":["18"],"wsc-modernized":["11"]},"diffs":[],"page":null,"leaf":null},{"number":15,"question":"What special act of providence did God exercise towards man in the estate wherein he was created?","answer":"When God had created man, he entered into a covenant of life with him upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","segments":[{"text":"When God had created man, he entered into a covenant of life with him upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","proofs":["Galatians 3:12","Genesis 2:17"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695":["15"],"wlc-modernized":["20"],"wsc-modernized":["12"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"When","position":null},{"text":"had created","position":null},{"text":"entered","position":null},{"text":"him","position":2}]}],"page":null,"leaf":null},{"number":16,"question":"Did our first parents continue in the estate wherein they were created?","answer":"Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","segments":[{"text":"Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","proofs":["Genesis 3:6–8, 13","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6–8, 13","osis":["Gen.3.6-Gen.3.8","Gen.3.13"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"section":null,"relations":{"bc1695":["16"],"wlc-modernized":["21"],"wsc-modernized":["13"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"by sinning against God.","position":null}]}],"page":null,"leaf":null},{"number":17,"question":"What is sin?","answer":"Sin is any want of conformity unto, or transgression of, the law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of, the law of God.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"section":null,"relations":{"bc1695":["17"],"wlc-modernized":["24"],"wsc-modernized":["14"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"the","position":null}]}],"page":null,"leaf":null},{"number":18,"question":"What was the sin whereby our first parents fell from the estate wherein they were created?","answer":"The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.","segments":[{"text":"The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.","proofs":["Genesis 3:6, 12, 16–17"],"refs":[{"printed":"Genesis 3:6, 12, 16–17","osis":["Gen.3.6","Gen.3.12","Gen.3.16-Gen.3.17"]}],"note":null}],"section":null,"relations":{"bc1695":["18"],"wlc-modernized":["21"],"wsc-modernized":["15"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"The sin whereby","position":null},{"text":"fell from","position":null},{"text":"estate wherein they were created, was","position":null}]}],"page":null,"leaf":null},{"number":19,"question":"Did all mankind fall in Adam’s first transgression?","answer":"The covenant being made with Adam, not only for himself but for his posterity, all mankind descending from him by ordinary generation sinned in him, and fell with him in his first transgression.","segments":[{"text":"The covenant being made with Adam, not only for himself but for his posterity, all mankind descending from him by ordinary generation sinned in him, and fell with him in his first transgression.","proofs":["Genesis 2:16–17","Romans 5:12","1 Corinthians 15:21–22"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null}],"section":null,"relations":{"bc1695":["19"],"wlc-modernized":["22"],"wsc-modernized":["16"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"only","position":null},{"text":"his","position":2}]}],"page":null,"leaf":null},{"number":20,"question":"Into what estate did the fall bring mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"bc1695":["20"],"wlc-modernized":["23"],"wsc-modernized":["17"]},"diffs":[],"page":null,"leaf":null},{"number":21,"question":"Wherein consists the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","proofs":["Romans 5:12","Ephesians 2:1–3","James 1:14–15","Matthew 15:19"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Ephesians 2:1–3","osis":["Eph.2.1-Eph.2.3"]},{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"section":null,"relations":{"bc1695":["21"],"wlc-modernized":["25"],"wsc-modernized":["18"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"original","position":1},{"text":"whole","position":null},{"text":"together with all","position":null},{"text":"which proceed from it.","position":null}]}],"page":null,"leaf":null},{"number":22,"question":"What is the misery of that estate whereinto man fell?","answer":"All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.","segments":[{"text":"All mankind by their fall lost communion with God,","proofs":["Genesis 3:8, 10, 24"],"refs":[{"printed":"Genesis 3:8, 10, 24","osis":["Gen.3.8","Gen.3.10","Gen.3.24"]}],"note":null},{"text":"are under his wrath and curse,","proofs":["Ephesians 2:2–3","Galatians 3:10"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.","proofs":["Lamentations 3:39","Romans 6:23","Matthew 25:41, 46"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]}],"note":null}],"section":null,"relations":{"bc1695":["22"],"wlc-modernized":["27","28","29"],"wsc-modernized":["19"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"All mankind by their","position":null},{"text":"lost","position":null},{"text":"are 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bring them into an estate of salvation by a Redeemer.","proofs":["Romans 3:20–22","Galatians 3:21–22"],"refs":[{"printed":"Romans 3:20–22","osis":["Rom.3.20-Rom.3.22"]},{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null}],"section":null,"relations":{"bc1695":["23"],"wlc-modernized":["30"],"wsc-modernized":["20"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"having out of his mere good pleasure, from","position":null},{"text":"eternity, elected some","position":null},{"text":"everlasting life, did enter into a covenant of grace, to deliver them out of","position":null},{"text":"to bring","position":null},{"text":"a Redeemer.","position":null}]}],"page":null,"leaf":null},{"number":24,"question":"Who is the Redeemer of God’s elect?","answer":"The only Redeemer of God’s elect is the Lord Jesus Christ; who, being the eternal Son of God, became man, and so was and continues to be God and man in two distinct natures, and one person for ever.","segments":[{"text":"The only Redeemer of God’s elect is the Lord Jesus Christ;","proofs":["1 Timothy 2:5–6"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null},{"text":"who, being the eternal Son of God, became man,","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and so was and continues to be God and man in two distinct natures, and one person for ever.","proofs":["Romans 9:5","Luke 1:35","Colossians 2:9","Hebrews 7:24–25"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695":["24"],"wlc-modernized":["36"],"wsc-modernized":["21"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"Redeemer","position":null},{"text":"God’s elect","position":null},{"text":"for ever.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"for ever.","position":null}]}],"page":null,"leaf":null},{"number":25,"question":"How did Christ, being the Son of God become man?","answer":"Christ the Son of God became man by taking to himself a true body, and a reasonable soul; being conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and born of her, yet without sin.","segments":[{"text":"Christ the Son of God became man by taking to himself a true body,","proofs":["Hebrews 2:14, 17","10:5"],"refs":[{"printed":"Hebrews 2:14, 17","osis":["Heb.2.14","Heb.2.17"]},{"printed":"10:5","osis":["Heb.10.5"]}],"note":null},{"text":"and a reasonable soul;","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"being conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and born of her,","proofs":["Luke 1:27, 31, 34–35, 42","Galatians 4:4"],"refs":[{"printed":"Luke 1:27, 31, 34–35, 42","osis":["Luke.1.27","Luke.1.31","Luke.1.34-Luke.1.35","Luke.1.42"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without sin.","proofs":["Hebrews 4:15","7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"7:26","osis":["Heb.7.26"]}],"note":null}],"section":null,"relations":{"bc1695":["25"],"wlc-modernized":["37"],"wsc-modernized":["22"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"Spirit","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"Spirit","position":null}]}],"page":null,"leaf":null},{"number":26,"question":"What offices does Christ execute as our Redeemer?","answer":"Christ as our Redeemer executes the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.","segments":[{"text":"Christ as our Redeemer executes the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.","proofs":["Acts 3:22","Hebrews 12:25","2 Corinthians 13:3","Hebrews 5:5–7","7:25","Psalm 2:6","Isaiah 9:6–7","Matthew 21:5","Psalm 2:8–11"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"Hebrews 12:25","osis":["Heb.12.25"]},{"printed":"2 Corinthians 13:3","osis":["2Cor.13.3"]},{"printed":"Hebrews 5:5–7","osis":["Heb.5.5-Heb.5.7"]},{"printed":"7:25","osis":["Heb.7.25"]},{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"Matthew 21:5","osis":["Matt.21.5"]},{"printed":"Psalm 2:8–11","osis":["Ps.2.8-Ps.2.11"]}],"note":null}],"section":null,"relations":{"bc1695":["26"],"wlc-modernized":["42"],"wsc-modernized":["23"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"Christ as","position":null},{"text":"Redeemer executes","position":null},{"text":"a","position":2},{"text":"of a","position":2},{"text":"of a","position":3},{"text":"both in his estate","position":null}]}],"page":null,"leaf":null},{"number":27,"question":"How does Christ execute the office of a prophet?","answer":"Christ executes the office of a prophet in revealing to us, by his word and Spirit, the will of God for our salvation.","segments":[{"text":"Christ executes the office of a prophet in revealing to us, by his word and Spirit, the will of God for our salvation.","proofs":["John 1:18","1 Peter 1:10–12","John 15:15","20:31"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"1 Peter 1:10–12","osis":["1Pet.1.10-1Pet.1.12"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"bc1695":["27"],"wlc-modernized":["43"],"wsc-modernized":["24"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"us,","position":null},{"text":"word and","position":null},{"text":"for our","position":null}]}],"page":null,"leaf":null},{"number":28,"question":"How does Christ execute the office of a priest?","answer":"Christ executes the office of a priest in his once offering up of himself a sacrifice to satisfy divine justice and reconcile us to God, and in making continual intercession for us.","segments":[{"text":"Christ executes the office of a priest in his once offering up of himself a sacrifice to satisfy divine justice","proofs":["Hebrews 9:14, 28"],"refs":[{"printed":"Hebrews 9:14, 28","osis":["Heb.9.14","Heb.9.28"]}],"note":null},{"text":"and reconcile us to God,","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"and in making continual intercession for us.","proofs":["Hebrews 7:24–25"],"refs":[{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695":["28"],"wlc-modernized":["44"],"wsc-modernized":["25"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"up of","position":null},{"text":"to satisfy divine justice and reconcile us","position":null},{"text":"us.","position":null}]}],"page":null,"leaf":null},{"number":29,"question":"How does Christ execute the office of a king?","answer":"Christ executes the office of a king, in subduing us to himself, in ruling, and defending us, and in restraining and conquering all his and our enemies.","segments":[{"text":"Christ executes the office of a king, in subduing us to himself,","proofs":["Acts 15:14–16"],"refs":[{"printed":"Acts 15:14–16","osis":["Acts.15.14-Acts.15.16"]}],"note":null},{"text":"in ruling,","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"and defending us,","proofs":["Isaiah 32:1–2"],"refs":[{"printed":"Isaiah 32:1–2","osis":["Isa.32.1-Isa.32.2"]}],"note":null},{"text":"and in restraining and conquering all his and our enemies.","proofs":["1 Corinthians 15:25","Psalm 110 throughout"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Psalm 110 throughout","osis":["Ps.110"]}],"note":null}],"section":null,"relations":{"bc1695":["29"],"wlc-modernized":["45"],"wsc-modernized":["26"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"subduing us","position":null},{"text":"in ruling,","position":null},{"text":"defending us,","position":null},{"text":"conquering","position":null},{"text":"his and our","position":null}]}],"page":null,"leaf":null},{"number":30,"question":"Wherein did Christ’s humiliation consist?","answer":"Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.","segments":[{"text":"Christ’s humiliation consisted in his being born, and that in a low condition,","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null},{"text":"made under the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"undergoing the miseries of this life,","proofs":["Hebrews 12:2–3","Isaiah 53:2–3"],"refs":[{"printed":"Hebrews 12:2–3","osis":["Heb.12.2-Heb.12.3"]},{"printed":"Isaiah 53:2–3","osis":["Isa.53.2-Isa.53.3"]}],"note":null},{"text":"the wrath of God,","proofs":["Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"and the cursed death of the cross;","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"in being buried,","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"and continuing under the power of death for a time.","proofs":["Acts 2:24–27, 31","Matthew 12:40"],"refs":[{"printed":"Acts 2:24–27, 31","osis":["Acts.2.24-Acts.2.27","Acts.2.31"]},{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc-modernized":["46","47","48","49","50"],"wsc-modernized":["27"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"consisted in his being born, and","position":null},{"text":"in a","position":null},{"text":"made under the law, undergoing the miseries","position":null},{"text":"this life,","position":null},{"text":"wrath","position":null},{"text":"for a time.","position":null}]}],"page":null,"leaf":null},{"number":31,"question":"Wherein consists Christ’s exaltation?","answer":"Christ’s exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.","segments":[{"text":"Christ’s exaltation consists in his rising again from the dead on the third day,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"in ascending up into heaven,","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"in sitting at the right hand of God the Father,","proofs":["Ephesians 1:20"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]}],"note":null},{"text":"and in coming to judge the world at the last day.","proofs":["Acts 1:11, 17:31"],"refs":[{"printed":"Acts 1:11, 17:31","osis":["Acts.1.11","Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc-modernized":["51","52","53","54","56"],"wsc-modernized":["28"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"consists","position":null},{"text":"rising","position":null},{"text":"on","position":3},{"text":"ascending","position":null},{"text":"heaven,","position":null}]}],"page":null,"leaf":null},{"number":32,"question":"How are we made partakers of the redemption purchased by Christ?","answer":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.","segments":[{"text":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us","proofs":["John 1:11–12"],"refs":[{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]}],"note":null},{"text":"by his Holy Spirit.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null}],"section":null,"relations":{"bc1695":["32"],"wlc-modernized":["58"],"wsc-modernized":["29"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"redemption purchased by","position":null},{"text":"effectual","position":null},{"text":"it to","position":null},{"text":"by his","position":null},{"text":"Spirit.","position":null}]}],"page":null,"leaf":null},{"number":33,"question":"How does the Spirit apply to us the redemption purchased by Christ?","answer":"The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ, in our effectual calling.","segments":[{"text":"The Spirit applies to us the redemption purchased by Christ, by working faith in us,","proofs":["Ephesians 1:13–14","John 6:37, 39","Ephesians 2:8"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"John 6:37, 39","osis":["John.6.37","John.6.39"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"and thereby uniting us to Christ, in our effectual calling.","proofs":["Ephesians 3:17","1 Corinthians 1:9"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]},{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"section":null,"relations":{"bc1695":["33"],"wsc-modernized":["30"]},"diffs":[],"page":null,"leaf":null},{"number":34,"question":"What is effectual calling?","answer":"Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he does persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.","segments":[{"text":"Effectual calling is the work of God’s Spirit,","proofs":["2 Timothy 1:9","2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"whereby convincing us of our sin and misery,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"enlightening our minds in the knowledge of Christ,","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"and renewing our wills,","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"he does persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.","proofs":["John 6:44–45","Philippians 2:13"],"refs":[{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"section":null,"relations":{"bc1695":["34"],"wlc-modernized":["67"],"wsc-modernized":["31"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"Spirit, whereby convincing us of our 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1:5","osis":["Eph.1.5"]}],"note":null},{"text":"sanctification, and the several benefits which in this life do either accompany or flow from them.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":null,"relations":{"bc1695":["35"],"wlc-modernized":["69"],"wsc-modernized":["32"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"They that are effectually called do","position":null},{"text":"this life partake","position":null},{"text":"the several benefits which","position":null},{"text":"do either accompany or flow from them.","position":null}]}],"page":null,"leaf":null},{"number":36,"question":"What is justification?","answer":"Justification is an act of God’s free grace, wherein he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.","segments":[{"text":"Justification is an act of God’s free grace, wherein he pardons all our sins,","proofs":["Romans 3:24–25","4:6–8"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"and accepts us as righteous in his sight,","proofs":["2 Corinthians 5:19, 21"],"refs":[{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]}],"note":null},{"text":"only for the righteousness of Christ imputed to us,","proofs":["Romans 5:17–19"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"and received by faith alone.","proofs":["Galatians 2:16","Philippians 3:9"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"section":null,"relations":{"bc1695":["36"],"wlc-modernized":["70"],"wsc-modernized":["33"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"wherein","position":null},{"text":"our","position":null},{"text":"and","position":1},{"text":"us as","position":null},{"text":"righteousness","position":null},{"text":"us,","position":null}]}],"page":null,"leaf":null},{"number":37,"question":"What is adoption?","answer":"Adoption is an act of God’s free grace, whereby we are received into the number and have a right to all the privileges of the sons of God.","segments":[{"text":"Adoption is an act of God’s free grace,","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"whereby we are received into the number and have a right to all the privileges of the sons of God.","proofs":["John 1:12","Romans 8:14–17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:14–17","osis":["Rom.8.14-Rom.8.17"]}],"note":null}],"section":null,"relations":{"bc1695":["37"],"wlc-modernized":["74"],"wsc-modernized":["34"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"God’s","position":null},{"text":"we","position":null},{"text":"and","position":null},{"text":"a right","position":null}]}],"page":null,"leaf":null},{"number":38,"question":"What is sanctification?","answer":"Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.","segments":[{"text":"Sanctification is the work of God’s free grace,","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"whereby we are renewed in the whole man after the image of God,","proofs":["Ephesians 4:23–24"],"refs":[{"printed":"Ephesians 4:23–24","osis":["Eph.4.23-Eph.4.24"]}],"note":null},{"text":"and are enabled more and more to die unto sin, and live unto righteousness.","proofs":["Romans 6:4,6","8:1"],"refs":[{"printed":"Romans 6:4,6","osis":["Rom.6.4","Rom.6.6"]},{"printed":"8:1","osis":["Rom.8.1"]}],"note":null}],"section":null,"relations":{"bc1695":["38"],"wlc-modernized":["75"],"wsc-modernized":["35"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"the","position":1},{"text":"free","position":null},{"text":"we","position":1},{"text":"the","position":2},{"text":"are enabled","position":null},{"text":"to","position":1},{"text":"live","position":null},{"text":"righteousness.","position":null}]}],"page":null,"leaf":null},{"number":39,"question":"What are the benefits which in this life do accompany or flow from justification, adoption and sanctification?","answer":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.","segments":[{"text":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are assurance of God’s love, peace of conscience,","proofs":["Romans 5:1–2, 5"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]}],"note":null},{"text":"joy in the Holy Spirit,","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"increase of grace,","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null},{"text":"and perseverance therein to the end.","proofs":["1 John 5:13","1 Peter 1:5"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"section":null,"relations":{"bc1695":["39"],"wlc-modernized":["79","80","83"],"wsc-modernized":["36"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"benefits","position":null},{"text":"do accompany or flow from justification, adoption, and sanctification,","position":null},{"text":"assurance","position":null},{"text":"Spirit, increase of grace,","position":null},{"text":"perseverance therein","position":null},{"text":"end.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"Spirit,","position":null}]}],"page":null,"leaf":null},{"number":40,"question":"What benefits do believers receive from Christ at their death?","answer":"The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies being still united to Christ, do rest in their graves till the resurrection.","segments":[{"text":"The souls of believers are at their death made perfect in holiness,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"and do immediately pass into glory;","proofs":["2 Corinthians 5:1, 6, 8","Philippians 1:23","Luke 23:43"],"refs":[{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"and their bodies being still united to Christ,","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"do rest in their graves","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"till the resurrection.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null}],"section":null,"relations":{"bc1695":["40"],"wlc-modernized":["86"],"wsc-modernized":["37"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"souls","position":null},{"text":"believers are at their","position":null},{"text":"do immediately pass","position":null},{"text":"glory;","position":null},{"text":"being still","position":null},{"text":"do","position":2}]}],"page":null,"leaf":null},{"number":41,"question":"What benefits do believers receive from Christ at the resurrection?","answer":"At the resurrection believers, being raised up in glory, shall be openly acknowledged, and acquitted in the day of judgment, and made perfectly blessed, both in soul and body, in the full enjoyment of God to all eternity.","segments":[{"text":"At the resurrection believers, being raised up in glory,","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":null},{"text":"shall be openly acknowledged, and acquitted in the day of judgment,","proofs":["Matthew 25:23","Matthew 10:32"],"refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]},{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"and made perfectly blessed, both in soul and body, in the full enjoyment of God","proofs":["1 John 3:2","1 Corinthians 13:12"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"to all eternity.","proofs":["1 Thessalonians 4:17–18"],"refs":[{"printed":"1 Thessalonians 4:17–18","osis":["1Thess.4.17-1Thess.4.18"]}],"note":null}],"section":null,"relations":{"bc1695":["41"],"wlc-modernized":["87","90"],"wsc-modernized":["38"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"believers,","position":null},{"text":"glory, shall be openly acknowledged, and acquitted 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7","osis":["Jude.1.5","Jude.1.7"]},{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]},{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"note":null}],"section":null,"relations":{"bc1695":["42"],"wlc-modernized":["86"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"shall,","position":null},{"text":"be","position":null},{"text":"the torments of","position":null},{"text":"lie","position":null}]}],"page":null,"leaf":null},{"number":43,"question":"What shall be done to the wicked, at the day of judgment?","answer":"At the day of judgment the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever.","segments":[{"text":"At the day of judgment the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever.","proofs":["John 5:28–29","Matthew 25:41, 46","2 Thessalonians 1:8–9"],"refs":[{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]},{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]}],"note":null}],"section":null,"relations":{"bc1695":["43"],"wlc-modernized":["89"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"bodies of the","position":null},{"text":"being raised out of their graves,","position":null},{"text":"sentenced, together with","position":null},{"text":"souls,","position":null},{"text":"for ever.","position":null}]}],"page":null,"leaf":null},{"number":44,"question":"What is the duty which God requires of man?","answer":"The duty which God requires of man is, obedience to his revealed will.","segments":[{"text":"The duty which God requires of man is, obedience to his revealed will.","proofs":["Micah 6:8","1 Samuel 15:22"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"1 Samuel 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summarily comprehended in the ten commandments.","segments":[{"text":"The moral law is summarily comprehended in the ten commandments.","proofs":["Deuteronomy 10:4","Matthew 19:17"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":null}],"section":null,"relations":{"bc1695":["46"],"wlc-modernized":["98"],"wsc-modernized":["41"]},"diffs":[],"page":null,"leaf":null},{"number":47,"question":"What is the sum of the ten commandments?","answer":"The sum of the ten commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.","segments":[{"text":"The sum of the ten commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"section":null,"relations":{"bc1695":["47"],"wlc-modernized":["102","122"],"wsc-modernized":["42"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"ten","position":null},{"text":"and","position":3}]}],"page":null,"leaf":null},{"number":48,"question":"What is the preface to the ten commandments?","answer":"The preface to the ten commandments is in these words; I am the Lord your God which have brought you out of the land of Egypt, out of the house of bondage.","segments":[{"text":"The preface to the ten commandments is in these words; I am the Lord your God which have brought you out of the land of Egypt, out of the house of bondage.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null}],"section":null,"relations":{"bc1695":["48"],"wlc-modernized":["101"],"wsc-modernized":["43"]},"diffs":[],"page":null,"leaf":null},{"number":49,"question":"What does the preface to the ten commandments teach us?","answer":"The preface to the ten commandments teaches us that because God is the Lord, and our God and redeemer, therefore we are bound to keep all his commandments.","segments":[{"text":"The preface to the ten commandments teaches us that because God is the Lord, and our God and redeemer, therefore we are bound to keep all his commandments.","proofs":["Luke 1:74–75","1 Peter 1:15–19"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 Peter 1:15–19","osis":["1Pet.1.15-1Pet.1.19"]}],"note":null}],"section":null,"relations":{"bc1695":["49"],"wlc-modernized":["101"],"wsc-modernized":["44"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"teaches us that because God","position":null},{"text":"and our","position":null},{"text":"redeemer,","position":null}]}],"page":null,"leaf":null},{"number":50,"question":"Which is the first commandment?","answer":"The first commandment is, You shall have no other gods before me.","segments":[{"text":"The first commandment is, You shall have no other gods before me.","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":null}],"section":null,"relations":{"bc1695":["50"],"wlc-modernized":["103"],"wsc-modernized":["45"]},"diffs":[],"page":null,"leaf":null},{"number":51,"question":"What is required in the first commandment?","answer":"The first commandment requires us to know and acknowledge God to be the only true God and our God, and to worship and glorify him accordingly.","segments":[{"text":"The first commandment requires us to know and acknowledge God to be the only true God and our God,","proofs":["1 Chronicles 28:9","Deuteronomy 26:17"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]},{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]}],"note":null},{"text":"and to worship and glorify him accordingly.","proofs":["Matthew 4:10","Psalm 29:2"],"refs":[{"printed":"Matthew 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81:10–11"],"refs":[{"printed":"Psalm 81:10–11","osis":["Ps.81.10-Ps.81.11"]}],"note":null},{"text":"and the giving that worship and glory to any other, which is due unto him alone.","proofs":["Romans 1:25–26"],"refs":[{"printed":"Romans 1:25–26","osis":["Rom.1.25-Rom.1.26"]}],"note":null}],"section":null,"relations":{"bc1695":["52"],"wlc-modernized":["105"],"wsc-modernized":["47"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"forbids the","position":null},{"text":"and glorifying","position":null},{"text":"as","position":null},{"text":"and","position":4},{"text":"giving that worship and glory","position":null},{"text":"which is due unto","position":null},{"text":"alone.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"unto","position":null}]}],"page":null,"leaf":null},{"number":53,"question":"What are we especially taught by these words before me, in the first commandment?","answer":"These words before me, in the first commandment teach us, that God, who sees all things, takes notice of and is much displeased with the sin of having any other God.","segments":[{"text":"These words before me, in the first commandment teach us, that God, who sees all things, takes notice of and is much displeased with the sin of having any other God.","proofs":["Ezekiel 8:5ff"],"refs":[{"printed":"Ezekiel 8:5ff","osis":["Ezek.8.5-Ezek.8.18"]}],"note":null}],"section":null,"relations":{"bc1695":["53"],"wlc-modernized":["106"],"wsc-modernized":["48"]},"diffs":[],"page":null,"leaf":null},{"number":54,"question":"Which is the second commandment?","answer":"The second commandment is, You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down yourself to them, nor serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.","segments":[{"text":"The second commandment is, You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down yourself to them, nor serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"section":null,"relations":{"bc1695":["54"],"wlc-modernized":["107"],"wsc-modernized":["49"]},"diffs":[],"page":null,"leaf":null},{"number":55,"question":"What is required in the second commandment?","answer":"The second commandment requires the receiving, observing, and keeping pure and entire all such religious worship and ordinances, as God has appointed in his word.","segments":[{"text":"The second commandment requires the receiving, observing, and keeping pure and entire all such religious worship and ordinances, as God has appointed in his word.","proofs":["Deuteronomy 32:46","Matthew 28:20","Acts 2:42"],"refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"section":null,"relations":{"bc1695":["55"],"wlc-modernized":["108"],"wsc-modernized":["50"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"requires","position":null},{"text":"appointed","position":null}]}],"page":null,"leaf":null},{"number":56,"question":"What is forbidden in the second commandment?","answer":"The second commandment forbids the worshipping of God by images or any other way not appointed in his word.","segments":[{"text":"The second commandment forbids the worshipping of God by images","proofs":["Deuteronomy 4:15–19","Exodus 32:5, 8"],"refs":[{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"Exodus 32:5, 8","osis":["Exod.32.5","Exod.32.8"]}],"note":null},{"text":"or any other way not appointed in his word.","proofs":["Deuteronomy 12:31–32"],"refs":[{"printed":"Deuteronomy 12:31–32","osis":["Deut.12.31-Deut.12.32"]}],"note":null}],"section":null,"relations":{"bc1695":["56"],"wlc-modernized":["109"],"wsc-modernized":["51"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"forbids","position":null},{"text":"worshipping","position":null},{"text":"images","position":null},{"text":"way not","position":null},{"text":"in his word.","position":null}]}],"page":null,"leaf":null},{"number":57,"question":"What are the reasons annexed to the second commandment?","answer":"The reasons annexed to the second commandment are, God’s sovereignty over us, his propriety in us, and the zeal he has to his own worship.","segments":[{"text":"The reasons annexed to the second commandment are, God’s sovereignty over us,","proofs":["Psalm 95:2–3, 6"],"refs":[{"printed":"Psalm 95:2–3, 6","osis":["Ps.95.2-Ps.95.3","Ps.95.6"]}],"note":null},{"text":"his propriety in us,","proofs":["Psalm 45:11"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]}],"note":null},{"text":"and the zeal he has to his own worship.","proofs":["Exodus 34:13–14"],"refs":[{"printed":"Exodus 34:13–14","osis":["Exod.34.13-Exod.34.14"]}],"note":null}],"section":null,"relations":{"bc1695":["57"],"wlc-modernized":["110"],"wsc-modernized":["52"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"his","position":1},{"text":"and the","position":null},{"text":"he has to","position":null}]}],"page":null,"leaf":null},{"number":58,"question":"Which is the third commandment?","answer":"The third commandment is, You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that takes his name in vain.","segments":[{"text":"The third commandment is, You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that takes his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null}],"section":null,"relations":{"bc1695":["58"],"wlc-modernized":["111"],"wsc-modernized":["53"]},"diffs":[],"page":null,"leaf":null},{"number":59,"question":"What is required in the third commandment?","answer":"The third commandment requires the holy and reverent use of God’s names, titles, attributes, ordinances, word and works.","segments":[{"text":"The third commandment requires the holy and reverent use of God’s names,","proofs":["Matthew 6:9","Deuteronomy 28:58"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"note":null},{"text":"titles,","proofs":["Psalm 68:4"],"refs":[{"printed":"Psalm 68:4","osis":["Ps.68.4"]}],"note":null},{"text":"attributes,","proofs":["Revelation 15:3–4"],"refs":[{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"ordinances,","proofs":["Malachi 1:11,14"],"refs":[{"printed":"Malachi 1:11,14","osis":["Mal.1.11","Mal.1.14"]}],"note":null},{"text":"word","proofs":["Psalm 138:1–2"],"refs":[{"printed":"Psalm 138:1–2","osis":["Ps.138.1-Ps.138.2"]}],"note":null},{"text":"and works.","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null}],"section":null,"relations":{"bc1695":["59"],"wlc-modernized":["112"],"wsc-modernized":["54"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"holy and reverent use","position":null},{"text":"God’s names,","position":null},{"text":"works.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"t","position":4}]}],"page":null,"leaf":null},{"number":60,"question":"What is forbidden in the third commandment?","answer":"The third commandment forbids all profaning and abusing of any thing whereby God makes himself known.","segments":[{"text":"The third commandment forbids all profaning and abusing of any thing whereby God makes himself known.","proofs":["Malachi 1:6–7, 12","2:2","3:14"],"refs":[{"printed":"Malachi 1:6–7, 12","osis":["Mal.1.6-Mal.1.7","Mal.1.12"]},{"printed":"2:2","osis":["Mal.2.2"]},{"printed":"3:14","osis":["Mal.3.14"]}],"note":null}],"section":null,"relations":{"bc1695":["60"],"wlc-modernized":["113"],"wsc-modernized":["55"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"forbids all profaning and abusing","position":null},{"text":"thing whereby","position":null},{"text":"makes himself known.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"and","position":2},{"text":"any thing","position":null}]}],"page":null,"leaf":null},{"number":61,"question":"What is the reason annexed to the third commandment?","answer":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","segments":[{"text":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","proofs":["1 Samuel 2:12, 17, 22, 29","3:13","Deuteronomy 28:58–59"],"refs":[{"printed":"1 Samuel 2:12, 17, 22, 29","osis":["1Sam.2.12","1Sam.2.17","1Sam.2.22","1Sam.2.29"]},{"printed":"3:13","osis":["1Sam.3.13"]},{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":null}],"section":null,"relations":{"bc1695":["61"],"wlc-modernized":["114"],"wsc-modernized":["56"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"is, that however","position":null},{"text":"breakers","position":null},{"text":"may escape punishment from men, yet the Lord our God","position":null}]}],"page":null,"leaf":null},{"number":62,"question":"Which is the fourth commandment?","answer":"The fourth commandment is, Remember the Sabbath day to keep it holy; six days shall you labor and do all your work; but the seventh day is the Sabbath of the Lord your God, in it you shall not do any work, you, nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor the stranger that is within your gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.","segments":[{"text":"The fourth commandment is, Remember the Sabbath day to keep it holy; six days shall you labor and do all your work; but the seventh day is the Sabbath of the Lord your God, in it you shall not do any work, you, nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor the stranger that is within your gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.","proofs":["Exodus 20:8–11"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695":["62"],"wlc-modernized":["115"],"wsc-modernized":["57"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"the","position":5}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"the","position":5}]}],"page":null,"leaf":null},{"number":63,"question":"What is required in the fourth commandment?","answer":"The fourth commandment requires the keeping holy to God one whole day in seven to be a Sabbath to Himself.","segments":[{"text":"The fourth commandment requires the keeping holy to God one whole day in seven to be a Sabbath to Himself.","proofs":["Exodus 20:8–11","Deuteronomy 5:12–14"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]},{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]}],"note":null}],"section":null,"relations":{"bc1695":["63"],"wlc-modernized":["116"],"wsc-modernized":["58"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"be a Sabbath","position":null},{"text":"Himself.","position":null}]}],"page":null,"leaf":null},{"number":64,"question":"Which day of the seven has God appointed to be the weekly Sabbath?","answer":"Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.","segments":[{"text":"Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath;","proofs":["Exodus 20:8–11","Deuteronomy 5:12–14"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]},{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]}],"note":null},{"text":"and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.","proofs":["Psalm 118:24","Matthew 28:1","Mark 2:27–28","John 20:19–20, 26","Revelation 1:10","Mark 16:2","Luke 24:1, 30–36","John 20:1","Acts 1:3","2:1–2","20:7","1 Corinthians 16:1–2"],"refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]},{"printed":"Matthew 28:1","osis":["Matt.28.1"]},{"printed":"Mark 2:27–28","osis":["Mark.2.27-Mark.2.28"]},{"printed":"John 20:19–20, 26","osis":["John.20.19-John.20.20","John.20.26"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]},{"printed":"Mark 16:2","osis":["Mark.16.2"]},{"printed":"Luke 24:1, 30–36","osis":["Luke.24.1","Luke.24.30-Luke.24.36"]},{"printed":"John 20:1","osis":["John.20.1"]},{"printed":"Acts 1:3","osis":["Acts.1.3"]},{"printed":"2:1–2","osis":["Acts.2.1-Acts.2.2"]},{"printed":"20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"note":null}],"section":null,"relations":{"bc1695":["64"],"wlc-modernized":["116"],"wsc-modernized":["59"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"Before","position":null},{"text":"God appointed the seventh day of the week to be the weekly Sabbath;","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"Before","position":null}]}],"page":null,"leaf":null},{"number":65,"question":"How is the Sabbath to be sanctified?","answer":"The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The Sabbath is to be sanctified by a holy resting all that day,","proofs":["Exodus 20:8, 10"],"refs":[{"printed":"Exodus 20:8, 10","osis":["Exod.20.8","Exod.20.10"]}],"note":null},{"text":"even from such worldly employments and recreations as are lawful on other days;","proofs":["Exodus 16:25–28","Nehemiah 13:15–22"],"refs":[{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]},{"printed":"Nehemiah 13:15–22","osis":["Neh.13.15-Neh.13.22"]}],"note":null},{"text":"and spending the whole time in the public and private exercises of God’s worship,","proofs":["Luke 4:16","Acts 20:7","Psalm 92:title","Isaiah 66:23"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Psalm 92:title","osis":["Ps.92"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null},{"text":"except so much as is to be taken up in the works of necessity and mercy.","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"section":null,"relations":{"bc1695":["65"],"wlc-modernized":["117"],"wsc-modernized":["60"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"a","position":4},{"text":"that","position":null},{"text":"lawful","position":null},{"text":"spending","position":null},{"text":"except so much as is to be taken up in the works of necessity","position":null},{"text":"mercy.","position":null}]}],"page":null,"leaf":null},{"number":66,"question":"What is forbidden in the fourth commandment?","answer":"The fourth commandment forbids the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about worldly employments or recreations.","segments":[{"text":"The fourth commandment forbids the omission or careless performance of the duties required,","proofs":["Ezekiel 22:26","Amos 8:5","Malachi 1:13"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"and the profaning the day by idleness,","proofs":["Acts 20:7,9"],"refs":[{"printed":"Acts 20:7,9","osis":["Acts.20.7","Acts.20.9"]}],"note":null},{"text":"or doing that which is in itself sinful,","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null},{"text":"or by unnecessary thoughts, words, or works, about worldly employments or recreations.","proofs":["Jeremiah 17:24–27","Isaiah 58:13"],"refs":[{"printed":"Jeremiah 17:24–27","osis":["Jer.17.24-Jer.17.27"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"section":null,"relations":{"bc1695":["66"],"wlc-modernized":["119"],"wsc-modernized":["61"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"forbids the omission or careless 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20:11","osis":["Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695":["67"],"wlc-modernized":["120"],"wsc-modernized":["62"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"God’s","position":null},{"text":"the week","position":null},{"text":"lawful employments, his","position":null},{"text":"a","position":11},{"text":"his own","position":null},{"text":"his","position":3}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"lawful","position":null},{"text":"a","position":11}]}],"page":null,"leaf":null},{"number":68,"question":"Which is the fifth commandment?","answer":"The fifth commandment is, Honor your father and your mother; that your days may be long upon the land which the Lord your God gives you.","segments":[{"text":"The fifth commandment is, Honor your father and your mother; that your days may be long upon the land which the Lord your God gives you.","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 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13:8"],"refs":[{"printed":"Matthew 15:4–6","osis":["Matt.15.4-Matt.15.6"]},{"printed":"Ezekiel 34:2–4","osis":["Ezek.34.2-Ezek.34.4"]},{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"section":null,"relations":{"bc1695":["70"],"wlc-modernized":["128","130","132"],"wsc-modernized":["65"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"fifth commandment forbids the neglecting","position":null},{"text":"or doing any thing","position":null},{"text":"honor","position":null},{"text":"duty which belongs to every one","position":null},{"text":"several places","position":null},{"text":"relations.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"any thing","position":null}]}],"page":null,"leaf":null},{"number":71,"question":"What is the reason annexed to the fifth commandment?","answer":"The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God’s glory, and their own good) to all such as keep this commandment.","segments":[{"text":"The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God’s glory, and their own good) to all such as keep this commandment.","proofs":["Deuteronomy 5:16","Ephesians 6:2–3"],"refs":[{"printed":"Deuteronomy 5:16","osis":["Deut.5.16"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"section":null,"relations":{"bc1695":["71"],"wlc-modernized":["133"],"wsc-modernized":["66"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"a","position":4}]}],"page":null,"leaf":null},{"number":72,"question":"What is the sixth commandment?","answer":"The sixth commandment is, You shall not kill.","segments":[{"text":"The sixth commandment is, You shall not kill.","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":null}],"section":null,"relations":{"bc1695":["72"],"wlc-modernized":["134"],"wsc-modernized":["67"]},"diffs":[],"page":null,"leaf":null},{"number":73,"question":"What is required in the sixth commandment?","answer":"The sixth commandment requires all lawful endeavors to preserve our own life and the life of others.","segments":[{"text":"The sixth commandment requires all lawful endeavors to preserve our own life","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":null},{"text":"and the life of others.","proofs":["1 Kings 18:4"],"refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"note":null}],"section":null,"relations":{"bc1695":["73"],"wlc-modernized":["135"],"wsc-modernized":["68"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"requires","position":null},{"text":"our own life and","position":null}]}],"page":null,"leaf":null},{"number":74,"question":"What is forbidden in the sixth commandment?","answer":"The sixth commandment absolutely forbids the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tends thereunto.","segments":[{"text":"The sixth commandment absolutely forbids the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tends thereunto.","proofs":["Acts 16:28","Genesis 9:6"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]},{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null}],"section":null,"relations":{"bc1695":["74"],"wlc-modernized":["136"],"wsc-modernized":["69"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"absolutely forbids the","position":null},{"text":"of our own life, or","position":null},{"text":"our neighbor 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Corinthians 7:2–3, 5, 34, 36","Colossians 4:6","1 Peter 3:2"],"refs":[{"printed":"1 Corinthians 7:2–3, 5, 34, 36","osis":["1Cor.7.2-1Cor.7.3","1Cor.7.5","1Cor.7.34","1Cor.7.36"]},{"printed":"Colossians 4:6","osis":["Col.4.6"]},{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null}],"section":null,"relations":{"bc1695":["76"],"wlc-modernized":["138"],"wsc-modernized":["71"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"requires","position":null},{"text":"our own and our neighbor’s chastity,","position":null},{"text":"heart, speech,","position":null},{"text":"behavior.","position":null}]}],"page":null,"leaf":null},{"number":77,"question":"What is forbidden in the seventh commandment?","answer":"The seventh commandment forbids all unchaste thoughts, words, and actions.","segments":[{"text":"The seventh commandment forbids all unchaste thoughts, words, and actions.","proofs":["Matthew 15:19","5:28","Ephesians 5:3–4"],"refs":[{"printed":"Matthew 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wealth and outward estate of ourselves and others.","segments":[{"text":"The eighth commandment requires the lawful procuring and furthering the wealth and outward estate of ourselves and others.","proofs":["Genesis 30:30","1 Timothy 5:8","Leviticus 25:35","Deuteronomy 22:1–5","Exodus 23:4–5","Genesis 47:14, 20"],"refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Leviticus 25:35","osis":["Lev.25.35"]},{"printed":"Deuteronomy 22:1–5","osis":["Deut.22.1-Deut.22.5"]},{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]},{"printed":"Genesis 47:14, 20","osis":["Gen.47.14","Gen.47.20"]}],"note":null}],"section":null,"relations":{"bc1695":["79"],"wlc-modernized":["141"],"wsc-modernized":["74"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"requires the lawful procuring","position":null},{"text":"furthering","position":null},{"text":"ourselves 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does","position":null},{"text":"may unjustly hinder","position":null},{"text":"or our neighbor’s wealth or","position":null}]}],"page":null,"leaf":null},{"number":81,"question":"Which is the ninth commandment?","answer":"The ninth commandment is, You shall not bear false witness against your neighbor.","segments":[{"text":"The ninth commandment is, You shall not bear false witness against your neighbor.","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":null}],"section":null,"relations":{"bc1695":["81"],"wlc-modernized":["143"],"wsc-modernized":["76"]},"diffs":[],"page":null,"leaf":null},{"number":82,"question":"What is required in the ninth commandment?","answer":"The ninth commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing.","segments":[{"text":"The ninth commandment requires the maintaining and promoting of truth between man and man,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"and of our own and our neighbor’s good name,","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null},{"text":"especially in witness bearing.","proofs":["Proverbs 14:5, 25"],"refs":[{"printed":"Proverbs 14:5, 25","osis":["Prov.14.5","Prov.14.25"]}],"note":null}],"section":null,"relations":{"bc1695":["82"],"wlc-modernized":["144"],"wsc-modernized":["77"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"requires","position":null},{"text":"maintaining","position":null},{"text":"and our neighbor’s","position":null},{"text":"especially in witness bearing.","position":null}]}],"page":null,"leaf":null},{"number":83,"question":"What is forbidden in the ninth commandment?","answer":"The ninth commandment forbids whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name.","segments":[{"text":"The ninth commandment forbids whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name.","proofs":["1 Samuel 17:28","Leviticus 19:16","Psalm 15:2–3"],"refs":[{"printed":"1 Samuel 17:28","osis":["1Sam.17.28"]},{"printed":"Leviticus 19:16","osis":["Lev.19.16"]},{"printed":"Psalm 15:2–3","osis":["Ps.15.2-Ps.15.3"]}],"note":null}],"section":null,"relations":{"bc1695":["83"],"wlc-modernized":["145"],"wsc-modernized":["78"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"forbids whatsoever is prejudicial to","position":null},{"text":"or injurious to our own or our neighbor’s","position":null}]}],"page":null,"leaf":null},{"number":84,"question":"Which is the tenth commandment?","answer":"The tenth commandment is You shall not covet your neighbor’s house, you shall not covet your neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is your neighbor’s.","segments":[{"text":"The tenth commandment is You shall not covet your neighbor’s house, you shall not covet your neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is your neighbor’s.","proofs":["Exodus 20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":null,"relations":{"bc1695":["84"],"wlc-modernized":["146"],"wsc-modernized":["79"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"anything","position":null}]}],"page":null,"leaf":null},{"number":85,"question":"What is required in the tenth commandment?","answer":"The tenth commandment requires full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.","segments":[{"text":"The tenth commandment requires full contentment with our own condition,","proofs":["Hebrews 13:5","1 Timothy 6:6"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"with a right and charitable frame of spirit toward our neighbor, and all that is his.","proofs":["Job 31:29","Romans 12:15","1 Timothy 1:5","1 Corinthians 13:4–7"],"refs":[{"printed":"Job 31:29","osis":["Job.31.29"]},{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]},{"printed":"1 Corinthians 13:4–7","osis":["1Cor.13.4-1Cor.13.7"]}],"note":null}],"section":null,"relations":{"bc1695":["85"],"wlc-modernized":["147"],"wsc-modernized":["80"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"requires","position":null},{"text":"with a right","position":null},{"text":"spirit","position":null}]}],"page":null,"leaf":null},{"number":86,"question":"What is forbidden in the tenth commandment?","answer":"The tenth commandment forbids all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.","segments":[{"text":"The tenth commandment forbids all discontentment with our own estate,","proofs":["1 Kings 21:4","Esther 5:13","1 Corinthians 10:10"],"refs":[{"printed":"1 Kings 21:4","osis":["1Kgs.21.4"]},{"printed":"Esther 5:13","osis":["Esth.5.13"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null},{"text":"envying or grieving at the good of our neighbor,","proofs":["Galatians 5:26","James 3:14,16"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"James 3:14,16","osis":["Jas.3.14","Jas.3.16"]}],"note":null},{"text":"and all inordinate motions and affections to anything that is his.","proofs":["Romans 7:7–8, 13:9","Deuteronomy 5:21"],"refs":[{"printed":"Romans 7:7–8, 13:9","osis":["Rom.7.7-Rom.7.8","Rom.13.9"]},{"printed":"Deuteronomy 5:21","osis":["Deut.5.21"]}],"note":null}],"section":null,"relations":{"bc1695":["86"],"wlc-modernized":["148"],"wsc-modernized":["81"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"forbids all","position":null},{"text":"or","position":2},{"text":"and all","position":null}]}],"page":null,"leaf":null},{"number":87,"question":"Is any man able perfectly to keep the commandments of God?","answer":"No mere man since the fall is able in this life perfectly to keep the commandments of God, but does daily break them in thought, word, or deed.","segments":[{"text":"No mere man since the fall is able in this life perfectly to keep the commandments of God,","proofs":["Ecclesiastes 7:20","1 John 1:8, 10","Galatians 5:17"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"but does daily break them in thought, word, or deed.","proofs":["Genesis 6:5, 8:21","Rom. 3:9–21","James 3:2–13"],"refs":[{"printed":"Genesis 6:5, 8:21","osis":["Gen.6.5","Gen.8.21"]},{"printed":"Rom. 3:9–21","osis":["Rom.3.9-Rom.3.21"]},{"printed":"James 3:2–13","osis":["Jas.3.2-Jas.3.13"]}],"note":null}],"section":null,"relations":{"bc1695":["87"],"wlc-modernized":["149"],"wsc-modernized":["82"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"mere","position":null},{"text":"since the fall","position":null},{"text":"or","position":2}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"or","position":2}]}],"page":null,"leaf":null},{"number":88,"question":"Are all transgressions of the law equally heinous?","answer":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","segments":[{"text":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","proofs":["Ezekiel 8:6, 13, 15","1 John 5:16","Psalm 78:17, 32, 56"],"refs":[{"printed":"Ezekiel 8:6, 13, 15","osis":["Ezek.8.6","Ezek.8.13","Ezek.8.15"]},{"printed":"1 John 5:16","osis":["1John.5.16"]},{"printed":"Psalm 78:17, 32, 56","osis":["Ps.78.17","Ps.78.32","Ps.78.56"]}],"note":null}],"section":null,"relations":{"bc1695":["88"],"wlc-modernized":["150"],"wsc-modernized":["83"]},"diffs":[],"page":null,"leaf":null},{"number":89,"question":"What does every sin deserve?","answer":"Every sin deserves God’s wrath and curse, both in this life and that which is to come.","segments":[{"text":"Every sin deserves God’s wrath and curse, both in this life and that which is to come.","proofs":["Ephesians 5:6","Galatians 3:10","Lamentations 3:39","Matthew 25:41","Romans 6:23"],"refs":[{"printed":"Ephesians 5:6","osis":["Eph.5.6"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"section":null,"relations":{"bc1695":["89"],"wlc-modernized":["152"],"wsc-modernized":["84"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"God’s","position":null}]}],"page":null,"leaf":null},{"number":90,"question":"What does God require of us that we may escape his wrath and curse, due to us for sin?","answer":"To escape the wrath and curse of God due to us for sin, God requires of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicates to us the benefits of redemption.","segments":[{"text":"To escape the wrath and curse of God due to us for sin, God requires of us faith in Jesus Christ, repentance unto life,","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null},{"text":"with the diligent use of all the outward means whereby Christ communicates to us the benefits of redemption.","proofs":["Proverbs 2:1–6, 8:33 to the end","Isaiah 55:2–3"],"refs":[{"printed":"Proverbs 2:1–6, 8:33 to the end","osis":["Prov.2.1-Prov.2.6"]},{"printed":"Isaiah 55:2–3","osis":["Isa.55.2-Isa.55.3"]}],"note":null}],"section":null,"relations":{"bc1695":["90"],"wlc-modernized":["153"],"wsc-modernized":["85"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"To","position":null},{"text":"for sin, God","position":null},{"text":"in","position":2},{"text":"repentance unto life, with","position":null},{"text":"all","position":null},{"text":"redemption.","position":null}]}],"page":null,"leaf":null},{"number":91,"question":"What is faith in Jesus Christ?","answer":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.","segments":[{"text":"Faith in Jesus Christ is a saving grace,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.","proofs":["John 1:12","Isaiah 26:3–4","Philippians 3:9","Galatians 2:16"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Isaiah 26:3–4","osis":["Isa.26.3-Isa.26.4"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"section":null,"relations":{"bc1695":["91"],"wlc-modernized":["72"],"wsc-modernized":["86"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"in Jesus Christ","position":null},{"text":"whereby we receive and rest upon him alone for salvation, as he is offered to us","position":null}]}],"page":null,"leaf":null},{"number":92,"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it unto God, with full purpose of and endeavor after new obedience.","segments":[{"text":"Repentance unto life is a saving grace,","proofs":["Acts 11:28"],"refs":[{"printed":"Acts 11:28","osis":["Acts.11.28"]}],"note":null},{"text":"whereby a sinner, out of a true sense of his sin,","proofs":["Acts 2:37–38"],"refs":[{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]}],"note":null},{"text":"and apprehension of the mercy of God in Christ,","proofs":["Joel 2:12","Jeremiah 3:22"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]},{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null},{"text":"does, with grief and hatred of his sin, turn from it unto God,","proofs":["Jeremiah 31:18–19","Ezekiel 36:31"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null},{"text":"with full purpose of and endeavor after new obedience.","proofs":["2 Corinthians 7:11","Isaiah 1:16–17"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]}],"note":null}],"section":null,"relations":{"bc1695":["92"],"wlc-modernized":["76"],"wsc-modernized":["87"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"whereby a sinner, out","position":null},{"text":"true sense of his sin, and apprehension of","position":null},{"text":"mercy","position":null},{"text":"in Christ, does, with grief","position":null},{"text":"hatred","position":null},{"text":"sin, turn from it unto God, with full purpose of","position":null},{"text":"endeavor after","position":null}]}],"page":null,"leaf":null},{"number":93,"question":"What are the outward means whereby Christ communicates to us the benefits of redemption?","answer":"The outward and ordinary means whereby Christ communicates to us the benefits of redemption are his ordinances, especially the word, baptism, the Lord’s supper, and prayer; all which means are made effectual to the elect for salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicates to us the benefits of redemption are his ordinances, especially the word, baptism, the Lord’s supper, and prayer; all which means are made effectual to the elect for salvation.","proofs":["Matthew 28:19–20","Acts 2:42, 46–47"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 2:42, 46–47","osis":["Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null}],"section":null,"relations":{"bc1695":["93"],"wlc-modernized":["154"],"wsc-modernized":["88"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"us","position":null},{"text":"redemption","position":null},{"text":"baptism, the Lord’s supper,","position":null},{"text":"means","position":2}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"baptism, the Lord’s supper,","position":null},{"text":"means","position":2}]}],"page":null,"leaf":null},{"number":94,"question":"How is the word made effectual to salvation?","answer":"The Spirit of God makes the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.","segments":[{"text":"The Spirit of God makes the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.","proofs":["Nehemiah 8:8","Acts 26:18","Psalm 19:8","Acts 20:32","Romans 1:15–16","10:13–17","15:4","1 Corinthians 14:24–25","2 Timothy 3:15–17"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Psalm 19:8","osis":["Ps.19.8"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 1:15–16","osis":["Rom.1.15-Rom.1.16"]},{"printed":"10:13–17","osis":["Rom.10.13-Rom.10.17"]},{"printed":"15:4","osis":["Rom.15.4"]},{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]}],"note":null}],"section":null,"relations":{"bc1695":["94"],"wlc-modernized":["155"],"wsc-modernized":["89"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"converting","position":null}]}],"page":null,"leaf":null},{"number":95,"question":"How is the word to be read and heard, that it may become effectual to salvation?","answer":"That the word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.","segments":[{"text":"That the word may become effectual to salvation, we must attend thereunto with diligence,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null},{"text":"preparation,","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"and prayer;","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null},{"text":"receive it with faith and love,","proofs":["Hebrews 4:2","2 Thessalonians 2:10"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null},{"text":"lay it up in our hearts,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"and practice it in our lives.","proofs":["Luke 8:15","James 1:25"],"refs":[{"printed":"Luke 8:15","osis":["Luke.8.15"]},{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"section":null,"relations":{"bc1695":["95"],"wlc-modernized":["157","160"],"wsc-modernized":["90"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"may become effectual to salvation, we 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3:6–7","osis":["1Cor.3.6-1Cor.3.7"]}],"note":null},{"text":"and the working of the Spirit in those that by faith receive them.","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"section":null,"relations":{"bc1695":["96"],"wlc-modernized":["161"],"wsc-modernized":["91"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"Baptism and","position":null},{"text":"Lord’s supper","position":null},{"text":"for","position":null},{"text":"in them,","position":null},{"text":"in","position":2},{"text":"that does administer them,","position":null},{"text":"blessing of Christ, and the","position":null},{"text":"Spirit in those that","position":null},{"text":"faith receive them.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"Baptism and","position":null},{"text":"Lord’s 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6:3–5","osis":["Rom.6.3-Rom.6.5"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"of remission of sins;","proofs":["Mark 1:4","Acts 2:38, 22:16"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 2:38, 22:16","osis":["Acts.2.38","Acts.22.16"]}],"note":null},{"text":"and of his giving up himself unto God through Jesus Christ, to live and walk in newness of life.","proofs":["Romans 6:3–4"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]}],"note":null}],"section":null,"relations":{"bc1695":["97"],"wlc-modernized":["165"],"wsc-modernized":["94"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"an ordinance","position":null},{"text":"instituted by Jesus","position":null},{"text":"unto the party baptized","position":null},{"text":"of his fellowship with him, in his death, burial,","position":null},{"text":"resurrection;","position":null},{"text":"his being 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is to be administered to all those who actually profess repentance towards God,","proofs":["Acts 2:38","Matthew 3:6"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"note":null},{"text":"faith in and obedience to our Lord Jesus Christ, and to none other.","proofs":["Acts 8:12, 36–38","10:47–48"],"refs":[{"printed":"Acts 8:12, 36–38","osis":["Acts.8.12","Acts.8.36-Acts.8.38"]},{"printed":"10:47–48","osis":["Acts.10.47-Acts.10.48"]}],"note":null}],"section":null,"relations":{"bc1695":["98"],"wlc-modernized":["166"],"wsc-modernized":["95"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"all those who actually","position":null},{"text":"repentance towards God,","position":null},{"text":"our Lord Jesus","position":null},{"text":"none other.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"all those who actually","position":null},{"text":"repentance towards God,","position":null},{"text":"our Lord Jesus Christ, and","position":null},{"text":"none other.","position":null}]}],"page":null,"leaf":null},{"number":99,"question":"Are the infants of such as are professing believers to be baptized?","answer":"The infants of such as are professing believers are not to be baptized, because there is neither command or example in the holy scriptures, or certain consequence from them to baptize such.","segments":[{"text":"The infants of such as are professing believers are not to be baptized, because there is neither command or example in the holy scriptures, or certain consequence from them to baptize such.","proofs":["Proverbs 30:6","Luke 3:7–8"],"refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]},{"printed":"Luke 3:7–8","osis":["Luke.3.7-Luke.3.8"]}],"note":null}],"section":null,"relations":{"bc1695":["99"],"wlc-modernized":["166"],"wsc-modernized":["95"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"The infants of such as are professing believers are","position":null},{"text":"baptized, because there is neither command or example in the holy scriptures, or certain consequence from them","position":null},{"text":"baptize such.","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"professing believers","position":null},{"text":"not","position":null},{"text":"because there is neither command or example in the holy scriptures, or certain consequence from them to baptize such.","position":null}]}],"page":null,"leaf":null},{"number":100,"question":"How is Baptism rightly administered?","answer":"Baptism is rightly administered by immersion, or dipping the whole body of the party in water, into the name of the Father, and of the Son, and of the Holy Spirit, according to Christ’s institution, and the practice of the apostles, and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men.","segments":[{"text":"Baptism is rightly administered by immersion, or dipping the whole body of the party in water, into the name of the Father, and of the Son, and of the Holy Spirit, according to Christ’s institution, and the practice of the apostles,","proofs":["Matthew 3:16","John 3:23","4:1–2","Matthew 28:19–20","Acts 8:38","Romans 6:4","Colossians 2:12"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]},{"printed":"John 3:23","osis":["John.3.23"]},{"printed":"4:1–2","osis":["John.4.1-John.4.2"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 8:38","osis":["Acts.8.38"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null},{"text":"and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["100"]},"diffs":[],"page":null,"leaf":null},{"number":101,"question":"What is the duty of such who are rightly baptized?","answer":"It is the duty of such who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.","segments":[{"text":"It is the duty of such who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.","proofs":["Acts 2:41–42","5:13–14","9:26","1 Peter 2:5","Luke 1:6"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:13–14","osis":["Acts.5.13-Acts.5.14"]},{"printed":"9:26","osis":["Acts.9.26"]},{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]},{"printed":"Luke 1:6","osis":["Luke.1.6"]}],"note":null}],"section":null,"relations":{"bc1695":["101"]},"diffs":[],"page":null,"leaf":null},{"number":102,"question":"What is the Lord’s supper?","answer":"The Lord’s supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to his appointment, his death is shown forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace.","segments":[{"text":"The Lord’s supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to his appointment, his death is shown forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace.","proofs":["Matthew 26:26–28","1 Corinthians 11:23–26","10:16"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"10:16","osis":["1Cor.10.16"]}],"note":null}],"section":null,"relations":{"bc1695":["102"],"wlc-modernized":["168"],"wsc-modernized":["96"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"an ordinance","position":null},{"text":"instituted by Jesus Christ;","position":null},{"text":"his","position":1},{"text":"shown","position":null},{"text":"the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of","position":null},{"text":"with all his benefits,","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"an ordinance of the New Testament, instituted by Jesus Christ;","position":null},{"text":"his","position":1},{"text":"shown","position":null}]}],"page":null,"leaf":null},{"number":103,"question":"Who are the proper subjects of this ordinance?","answer":"They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.","segments":[{"text":"They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null}],"section":null,"relations":{"bc1695":["103"]},"diffs":[],"page":null,"leaf":null},{"number":104,"question":"What is required to the worthy receiving of the Lord’s supper?","answer":"It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily they eat and drink judgment to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body,","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"of their faith to feed upon him,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"of their repentance,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"love,","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"and new obedience,","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null},{"text":"lest coming unworthily they eat and drink judgment to themselves.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"section":null,"relations":{"bc1695":["104"],"wlc-modernized":["171"],"wsc-modernized":["97"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"It is required of them","position":null},{"text":"would worthily partake","position":null},{"text":"that","position":2},{"text":"examine","position":null},{"text":"knowledge to discern the Lord’s body,","position":null},{"text":"faith to feed upon him,","position":null},{"text":"lest coming unworthily they eat","position":null},{"text":"drink judgment to themselves.","position":null}]}],"page":null,"leaf":null},{"number":105,"question":"What is prayer?","answer":"Prayer is an offering up our desires to God, by the assistance of the Holy Spirit, for things agreeable to his will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up our desires to God,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"by the assistance of the Holy Spirit,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"for things agreeable to his will,","proofs":["1 John 5:14","Romans 8:27"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]},{"printed":"Romans 8:27","osis":["Rom.8.27"]}],"note":null},{"text":"in the name of Christ,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"believing,","proofs":["Matthew 21:22","James 1:6"],"refs":[{"printed":"Matthew 21:22","osis":["Matt.21.22"]},{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"with confession of our sins,","proofs":["Psalm 32:5–6","Daniel 9:4"],"refs":[{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]},{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null},{"text":"and thankful acknowledgment of his mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"section":null,"relations":{"bc1695":["105"],"wlc-modernized":["178"],"wsc-modernized":["98"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"to","position":1},{"text":"by the assistance of the Holy Spirit, for things agreeable to his will,","position":null},{"text":"believing,","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"to","position":1},{"text":"by the assistance of the Holy Spirit,","position":null},{"text":"believing,","position":null}]}],"page":null,"leaf":null},{"number":106,"question":"What rule has God given for our direction in prayer?","answer":"The whole word of God is of use to direct us in prayer; but the special rule of direction is that prayer which Christ taught his disciples, commonly called the Lord’s prayer.","segments":[{"text":"The whole word of God is of use to direct us in prayer;","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"but the special rule of direction is that prayer which Christ taught his disciples, commonly called the Lord’s prayer.","proofs":["Matthew 6:9–13","Luke 11:2–4"],"refs":[{"printed":"Matthew 6:9–13","osis":["Matt.6.9-Matt.6.13"]},{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null}],"section":null,"relations":{"bc1695":["106"],"wlc-modernized":["186"],"wsc-modernized":["99"]},"diffs":[],"page":null,"leaf":null},{"number":107,"question":"What does the preface of the Lord’s prayer teach us?","answer":"The preface of the Lord’s prayer, which is Our Father which are in heaven, teaches us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.","segments":[{"text":"The preface of the Lord’s prayer, which is Our Father which are in heaven,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"teaches us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us;","proofs":["Romans 8:15","Luke 11:13","Isaiah 24:8"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]},{"printed":"Isaiah 24:8","osis":["Isa.24.8"]}],"note":null},{"text":"and that we should pray with and for others.","proofs":["Acts 12:5","1 Timothy 2:1–2"],"refs":[{"printed":"Acts 12:5","osis":["Acts.12.5"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"section":null,"relations":{"bc1695":["107"],"wlc-modernized":["189"],"wsc-modernized":["100"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"which is","position":null},{"text":"with all holy","position":null},{"text":"confidence, as children to a father, able","position":null},{"text":"ready to help us;","position":null},{"text":"that we should","position":null}]}],"page":null,"leaf":null},{"number":108,"question":"What do we pray for in the first petition?","answer":"In the first petition, which is, Hallowed be your name, we pray that God would enable us and others to glorify him in all that whereby he makes himself known, and that he would dispose all things to his own glory.","segments":[{"text":"In the first petition, which is, Hallowed be your name,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"we pray that God would enable us and others to glorify him in all that whereby he makes himself known,","proofs":["Psalm 67:2–3"],"refs":[{"printed":"Psalm 67:2–3","osis":["Ps.67.2-Ps.67.3"]}],"note":null},{"text":"and that he would dispose all things to his own glory.","proofs":["Psalm 83 throughout","Romans 11:36"],"refs":[{"printed":"Psalm 83 throughout","osis":["Ps.83"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"section":null,"relations":{"bc1695":["108"],"wlc-modernized":["190"],"wsc-modernized":["101"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"all that whereby he makes himself known,","position":null}]}],"page":null,"leaf":null},{"number":109,"question":"What do we pray for in the second petition?","answer":"In the second petition, which is, Your kingdom come, we pray that Satan’s kingdom may be destroyed, and that the kingdom of grace may be advanced ourselves and others brought into it and kept in it, and that the kingdom of glory may be hastened.","segments":[{"text":"In the second petition, which is, Your kingdom come,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray that Satan’s kingdom may be destroyed,","proofs":["Psalm 68:1, 18"],"refs":[{"printed":"Psalm 68:1, 18","osis":["Ps.68.1","Ps.68.18"]}],"note":null},{"text":"and that the kingdom of grace may be advanced","proofs":["Revelation 12:10–11"],"refs":[{"printed":"Revelation 12:10–11","osis":["Rev.12.10-Rev.12.11"]}],"note":null},{"text":"ourselves and others brought into it and kept in it,","proofs":["2 Thessalonians 3:1","Romans 10:1","John 17:19–20"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]},{"printed":"Romans 10:1","osis":["Rom.10.1"]},{"printed":"John 17:19–20","osis":["John.17.19-John.17.20"]}],"note":null},{"text":"and that the kingdom of glory may be hastened.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"section":null,"relations":{"bc1695":["109"],"wlc-modernized":["191"],"wsc-modernized":["102"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"that Satan’s kingdom may be destroyed, and","position":null},{"text":"grace","position":null},{"text":"advanced ourselves and others","position":null},{"text":"into it and kept","position":null},{"text":"it,","position":null},{"text":"glory","position":null},{"text":"be hastened.","position":null}]}],"page":null,"leaf":null},{"number":110,"question":"What do we pray for in the third petition?","answer":"In the third petition, which is, Your will be done on earth as it is in heaven we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.","segments":[{"text":"In the third petition, which is, Your will be done on earth as it is in heaven","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things,","proofs":["Psalm 67 throughout","Psalm 119:36","2 Samuel 15:25","Job 1:21"],"refs":[{"printed":"Psalm 67 throughout","osis":["Ps.67"]},{"printed":"Psalm 119:36","osis":["Ps.119.36"]},{"printed":"2 Samuel 15:25","osis":["2Sam.15.25"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"as the angels do in heaven.","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null}],"section":null,"relations":{"bc1695":["110"],"wlc-modernized":["192"],"wsc-modernized":["103"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"on","position":3},{"text":"would","position":null},{"text":"obey,","position":null}]},{"source":"wsc-modernized","type":"earlier","segments":[{"text":"on","position":3}]}],"page":null,"leaf":null},{"number":111,"question":"What do we pray for in the fourth petition?","answer":"In the fourth petition, which is, Give us this day our daily bread, we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth petition, which is, Give us this day our daily bread,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":["Proverbs 30:8","Genesis 28:20","1 Timothy 4:4–5"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]},{"printed":"Genesis 28:20","osis":["Gen.28.20"]},{"printed":"1 Timothy 4:4–5","osis":["1Tim.4.4-1Tim.4.5"]}],"note":null}],"section":null,"relations":{"bc1695":["111"],"wlc-modernized":["193"],"wsc-modernized":["104"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"we pray","position":null},{"text":"of God’s free gift","position":null},{"text":"may receive a competent portion of","position":null},{"text":"good things","position":null},{"text":"enjoy his blessing with","position":null}]}],"page":null,"leaf":null},{"number":112,"question":"What do we pray for in the fifth petition?","answer":"In the fifth petition, which is, And forgive us our debts as we forgive our debtors, we pray that God, for Christ’s sake, would freely pardon all our sins which we are the rather encouraged to ask because by his grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth petition, which is, And forgive us our debts as we forgive our debtors,","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"we pray that God, for Christ’s sake, would freely pardon all our sins","proofs":["Psalm 51:1–2,7,9","Daniel 9:17–19"],"refs":[{"printed":"Psalm 51:1–2,7,9","osis":["Ps.51.1-Ps.51.2","Ps.51.7","Ps.51.9"]},{"printed":"Daniel 9:17–19","osis":["Dan.9.17-Dan.9.19"]}],"note":null},{"text":"which we are the rather encouraged to ask because by his grace we are enabled from the heart to forgive others.","proofs":["Luke 11:4","Matthew 18:35"],"refs":[{"printed":"Luke 11:4","osis":["Luke.11.4"]},{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null}],"section":null,"relations":{"bc1695":["112"],"wlc-modernized":["194"],"wsc-modernized":["105"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"And","position":null},{"text":"for Christ’s sake,","position":null},{"text":"freely","position":null},{"text":"all","position":null},{"text":"sins","position":null},{"text":"encouraged","position":null},{"text":"because by his grace","position":null},{"text":"are enabled","position":null},{"text":"to","position":3}]}],"page":null,"leaf":null},{"number":113,"question":"What do we pray for in the sixth petition?","answer":"In the sixth petition, which is, And lead us not into temptation but deliver us from evil, we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth petition, which is, And lead us not into temptation but deliver us from evil,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"we pray that God would either keep us from being tempted to sin,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"or support and deliver us when we are tempted.","proofs":["2 Corinthians 12:8"],"refs":[{"printed":"2 Corinthians 12:8","osis":["2Cor.12.8"]}],"note":null}],"section":null,"relations":{"bc1695":["113"],"wlc-modernized":["195"],"wsc-modernized":["106"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"either keep","position":null},{"text":"support and deliver us when we are","position":null}]}],"page":null,"leaf":null},{"number":114,"question":"What does the conclusion of the Lord’s prayer teach us?","answer":"The conclusion of the Lord’s prayer, which is, For your is the kingdom, and the power, and the glory, for ever, Amen, teaches us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory, to him. And in testimony of our desire and assurance to be heard, we say, Amen.","segments":[{"text":"The conclusion of the Lord’s prayer, which is, For your is the kingdom, and the power, and the glory, for ever, Amen,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"teaches us to take our encouragement in prayer from God only,","proofs":["Daniel 9:4,7–9,16–19"],"refs":[{"printed":"Daniel 9:4,7–9,16–19","osis":["Dan.9.4","Dan.9.7-Dan.9.9","Dan.9.16-Dan.9.19"]}],"note":null},{"text":"and in our prayers to praise him, ascribing kingdom, power, and glory, to him.","proofs":["1 Chronicles 29:10–13"],"refs":[{"printed":"1 Chronicles 29:10–13","osis":["1Chr.29.10-1Chr.29.13"]}],"note":null},{"text":"And in testimony of our desire and assurance to be heard, we say, Amen.","proofs":["1 Corinthians 14:16","Revelation 22:20–21"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"Revelation 22:20–21","osis":["Rev.22.20-Rev.22.21"]}],"note":null}],"section":null,"relations":{"bc1695":["114"],"wlc-modernized":["196"],"wsc-modernized":["107"]},"diffs":[{"source":"wlc-modernized","type":"earlier","segments":[{"text":"for ever,","position":null},{"text":"take","position":null},{"text":"encouragement","position":null},{"text":"prayer","position":2},{"text":"only,","position":null},{"text":"in","position":3},{"text":"praise him,","position":null},{"text":"kingdom, power, and glory,","position":null},{"text":"him.","position":null},{"text":"testimony of","position":null},{"text":"to be heard,","position":null}]}],"page":null,"leaf":null}],"expositions":[{"question":1,"paragraphs":[[{"question":"Is God the first of all beings?","answer":"Yes.","verse":"I am the first,","reference":"Isaiah 44:6","refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"footnote":null},{"question":"Is he the first cause of all beings?","answer":"Yes.","verse":"Of whom are all things,","reference":"1 Corinthians 8:6","refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"footnote":null},{"question":"Are all other causes subordinate to the first cause?","answer":"Yes.","verse":"O Assyrian, the rod of mine anger and the staff in their hands is mine indignation,","reference":"Isaiah 10:5","refs":[{"printed":"Isaiah 10:5","osis":["Isa.10.5"]}],"footnote":null},{"question":"Is God the first in creation?","answer":"Yes.","verse":"He spake and it was done,","reference":"Psalm 33:9","refs":[{"printed":"Psalm 33:9","osis":["Ps.33.9"]}],"footnote":null},{"question":"Is he the first in providence?","answer":"Yes.","verse":"For in him we live, and move, and have our being,","reference":"Acts 17:28","refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"footnote":null},{"question":"Is he the first in government?","answer":"Yes.","verse":"Thy throne is established of old,","reference":"Psalm 93:2","refs":[{"printed":"Psalm 93:2","osis":["Ps.93.2"]}],"footnote":null},{"question":"Is he the first in the world of grace?","answer":"Yes.","verse":"All things are of God, who hath reconciled us to himself,","reference":"2 Corinthians 5:18","refs":[{"printed":"2 Corinthians 5:18","osis":["2Cor.5.18"]}],"footnote":null},{"question":"Is he first in the displays of his love?","answer":"Yes.","verse":"We love him because he first loved us,","reference":"1 John 4:19","refs":[{"printed":"1 John 4:19","osis":["1John.4.19"]}],"footnote":null},{"question":"Can we be beforehand with God?","answer":"No.","verse":"Who hath first given unto him, and it shall be recompensed unto him again,","reference":"Romans 11:35","refs":[{"printed":"Romans 11:35","osis":["Rom.11.35"]}],"footnote":null}],[{"question":"Should God then be first in our thoughts?","answer":"Yes.","verse":"When I awake I am still with thee,","reference":"Psalm 139:18","refs":[{"printed":"Psalm 139:18","osis":["Ps.139.18"]}],"footnote":null},{"question":"And first in our esteem?","answer":"Yes.","verse":"Whom have I in heaven but thee,","reference":"Psalm 73:25","refs":[{"printed":"Psalm 73:25","osis":["Ps.73.25"]}],"footnote":null},{"question":"Should we first give ourselves unto him?","answer":"Yes.","verse":"But first gave their own selves unto the Lord,","reference":"2 Corinthians 8:5","refs":[{"printed":"2 Corinthians 8:5","osis":["2Cor.8.5"]}],"footnote":null},{"question":"And should he have the first fruits?","answer":"Yes.","verse":"My soul desireth the first ripe fruits,","reference":"Micah 7:1","refs":[{"printed":"Micah 7:1","osis":["Mic.7.1"]}],"footnote":null}],[{"question":"Is God the chiefest being?","answer":"Yes.","verse":"Who is like unto thee, O Lord?","reference":"Exodus 15:11","refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"footnote":null},{"question":"Is he above all pretenders?","answer":"Yes.","verse":"He is a great King above all gods,","reference":"Psalm 95:3","refs":[{"printed":"Psalm 95:3","osis":["Ps.95.3"]}],"footnote":null},{"question":"Is he chief in heaven?","answer":"Yes.","verse":"Who in heaven can be compared unto the Lord,","reference":"Psalm 89:6","refs":[{"printed":"Psalm 89:6","osis":["Ps.89.6"]}],"footnote":null},{"question":"Is he chief on earth?","answer":"Yes.","verse":"Thou Lord art high above all the earth,","reference":"Psalm 97:9","refs":[{"printed":"Psalm 97:9","osis":["Ps.97.9"]}],"footnote":null},{"question":"Is he only one of the chief?","answer":"No.","verse":"For he is the Most High,","reference":"Psalm 56:2","refs":[{"printed":"Psalm 56:2","osis":["Ps.56.2"]}],"footnote":null},{"question":"And will he ever retain his preeminency?","answer":"Yes.","verse":"For he is the Most High for evermore,","reference":"Psalm 92:8","refs":[{"printed":"Psalm 92:8","osis":["Ps.92.8"]}],"footnote":null}],[{"question":"Should God then be chiefly loved?","answer":"Yes.","verse":"Thou shalt love the Lord thy God with all thine heart,","reference":"Luke 10:27","refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"footnote":null},{"question":"And chiefly feared?","answer":"Yes.","verse":"Rather fear him who is able to destroy both soul and body in hell,","reference":"Matthew 10:28","refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"footnote":null},{"question":"And are those happy who are interested in him?","answer":"Yes.","verse":"Happy is that people whose God is the Lord,","reference":"Psalm 144:15","refs":[{"printed":"Psalm 144:15","osis":["Ps.144.15"]}],"footnote":null}]]},{"question":2,"paragraphs":[[{"question":"Are there any that disbelieve the being of a God?","answer":"Yes.","verse":"They say in their heart there is no God,","reference":"Psalm 14:1","refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"footnote":null},{"question":"And does this open a door to all immoralities?","answer":"Yes.","verse":"They are corrupt, they have done abominable works,","reference":"Psalm 14:1","refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"footnote":null},{"question":"Is the being of God then a necessary article of the christian faith?","answer":"Yes.","verse":"He that cometh to God must believe that he is","reference":"Hebrews 11:6","refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"footnote":null},{"question":"And is it the foundation of all practical religion?","answer":"Yes.","verse":"How shall they call on him in whom they have not believed,","reference":"Romans 10:14","refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"footnote":null},{"question":"Is God’s existence a comfortable thought to the saint?","answer":"Yes.","verse":"Verily, there is a God that judgeth in the earth,","reference":"Psalm 58:11","refs":[{"printed":"Psalm 58:11","osis":["Ps.58.11"]}],"footnote":null},{"question":"And an awful thought to the wicked?","answer":"Yes.","verse":"Fear ye not me, saith the Lord,","reference":"Jeremiah 5:22","refs":[{"printed":"Jeremiah 5:22","osis":["Jer.5.22"]}],"footnote":null}],[{"question":"Did the first man believe there was a God?","answer":"Yes.","verse":"For he heard his voice and was afraid,","reference":"Genesis 3:10","refs":[{"printed":"Genesis 3:10","osis":["Gen.3.10"]}],"footnote":null},{"question":"Did other men in the first ages of the world believe it?","answer":"Yes.","verse":"For they called upon his name,","reference":"Genesis 4:26","refs":[{"printed":"Genesis 4:26","osis":["Gen.4.26"]}],"footnote":null},{"question":"Have not all nations believed it?","answer":"Yes.","verse":"They knew God, though they glorified him not as God,","reference":"Romans 1:21","refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"footnote":null},{"question":"Do holy spirits above believe there is a God?","answer":"Yes.","verse":"They rest not day and night, saying, Holy, holy, holy, Lord God Almighty,","reference":"Revelation 4:8","refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"footnote":null},{"question":"Do the devils believe it?","answer":"Yes.","verse":"The devils believe and tremble,","reference":"James 2:19","refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"footnote":null},{"question":"Do we well then to believe it?","answer":"Yes.","verse":"Thou believest that there is one God; thou dost well,","reference":"James 2:19","refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"footnote":null}],[{"question":"Is ignorance of God a folly?","answer":"Yes.","verse":"My people are foolish, they have not known me,","reference":"Jeremiah 4:22","refs":[{"printed":"Jeremiah 4:22","osis":["Jer.4.22"]}],"footnote":null},{"question":"And a shame?","answer":"Yes.","verse":"Some have not the knowledge of God, I speak it to your shame,","reference":"1 Corinthians 15:34","refs":[{"printed":"1 Corinthians 15:34","osis":["1Cor.15.34"]}],"footnote":null},{"question":"And a sin?","answer":"Yes.","verse":"They have perverted their way, and forgotten the Lord their God,","reference":"Jeremiah 3:21","refs":[{"printed":"Jeremiah 3:21","osis":["Jer.3.21"]}],"footnote":null},{"question":"Is it an inexcusable sin?","answer":"Yes.","verse":"They are without excuse,","reference":"Romans 1:20","refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"footnote":null},{"question":"And a destructive sin?","answer":"Yes.","verse":"He shall be driven from light into darkness, this is the place of him that knoweth not God,","reference":"Job 18:21","refs":[{"printed":"Job 18:21","osis":["Job.18.21"]}],"footnote":null}]]},{"question":3,"paragraphs":[[{"question":"Is there a light in man?","answer":"Yes.","verse":"The spirit of man is the candle of the Lord,","reference":"Proverbs 20:27","refs":[{"printed":"Proverbs 20:27","osis":["Prov.20.27"]}],"footnote":null},{"question":"Is this light obscured by the fall?","answer":"Yes.","verse":"Having the understanding darkened,","reference":"Ephesians 4:18","refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"footnote":null},{"question":"Is it sufficient then to teach us anything?","answer":"Yes.","verse":"Doth not even nature itself teach you,","reference":"1 Corinthians 11:14","refs":[{"printed":"1 Corinthians 11:14","osis":["1Cor.11.14"]}],"footnote":null},{"question":"Doth it instruct us in the being of a God?","answer":"Yes.","verse":"Because that which may be known of God is manifest in them, for God hath showed it to them,","reference":"Romans 1:19","refs":[{"printed":"Romans 1:19","osis":["Rom.1.19"]}],"footnote":null},{"question":"But is that knowledge which it affords attended with many doubts and uncertainties?","answer":"Yes.","verse":"Thus the Athenians are said to seek the Lord, if haply they might feel after him and find him,","reference":"Acts 17:27","refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"footnote":null},{"question":"And are there many things concerning God, which it neither doth nor can discover?","answer":"Yes.","verse":"For the natural man receiveth not the things of the Spirit of God, because they are spiritually discerned,","reference":"1 Corinthians 2:14","refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"footnote":null}],[{"question":"May God be known by his works of creation?","answer":"Yes.","verse":"For the invisible things of him from the creation are clearly seen, being understood by the things that are made,","reference":"Romans 1:20","refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"footnote":null},{"question":"Do the heavenly bodies prove the being of a God?","answer":"Yes.","verse":"The heavens declare the glory of God,","reference":"Psalm 19:1","refs":[{"printed":"Psalm 19:1","osis":["Ps.19.1"]}],"footnote":null},{"question":"And our own bodies?","answer":"Yes.","verse":"I am fearfully and wonderfully made,","reference":"Psalm 139:14","refs":[{"printed":"Psalm 139:14","osis":["Ps.139.14"]}],"footnote":null},{"question":"And may we learn this from every creature?","answer":"Yes.","verse":"Ask now the beasts, and they shall teach thee,","reference":"Job 12:7","refs":[{"printed":"Job 12:7","osis":["Job.12.7"]}],"footnote":null}],[{"question":"Is God known by his works of providence?","answer":"Yes.","verse":"Who knoweth not in all these, that the hand of the Lord hath wrought this,","reference":"Job 12:9","refs":[{"printed":"Job 12:9","osis":["Job.12.9"]}],"footnote":null},{"question":"Is he known by his works of terror?","answer":"Yes.","verse":"The Lord is known by the judgment he executeth,","reference":"Psalm 9:16","refs":[{"printed":"Psalm 9:16","osis":["Ps.9.16"]}],"footnote":null},{"question":"And by his works of mercy?","answer":"Yes.","verse":"He hath not left himself without witness in that he did good,","reference":"Acts 14:17","refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"footnote":null},{"question":"Is God known by the accomplishment of prophecies?","answer":"Yes.","verse":"I am God, and there is none else, declaring the end from the beginning,","reference":"Isaiah 46:9–10","refs":[{"printed":"Isaiah 46:9–10","osis":["Isa.46.9-Isa.46.10"]}],"footnote":null},{"question":"Do miracles declare the existence of God?","answer":"Yes.","verse":"This is the finger of God,","reference":"Exodus 8:19","refs":[{"printed":"Exodus 8:19","osis":["Exod.8.19"]}],"footnote":null},{"question":"But have men by these means attained to a sufficient knowledge of God?","answer":"No.","verse":"For the world by wisdom knew not God,","reference":"1 Corinthians 1:21","refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"footnote":null}],[{"question":"Is God known by his word?","answer":"Yes.","verse":"For it is profitable for doctrine,","reference":"2 Timothy 3:16","refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"footnote":null},{"question":"Were men in the dark without the word?","answer":"Yes.","verse":"For it is a light that shineth in a dark place,","reference":"2 Peter 1:19","refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"footnote":null},{"question":"Should we then have recourse to the word for the knowledge of God?","answer":"Yes.","verse":"To the law and to the testimony,","reference":"Isaiah 8:20","refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"footnote":null},{"question":"And are those to blame who indulge unscriptural notions concerning him?","answer":"Yes.","verse":"Intruding into the things they have not seen,","reference":"Colossians 2:18","refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"footnote":null}],[{"question":"Is the word sufficient to afford us the saving knowledge of God?","answer":"No.","verse":"For some hear and understand not,","reference":"Isaiah 6:9","refs":[{"printed":"Isaiah 6:9","osis":["Isa.6.9"]}],"footnote":null},{"question":"Is this then only to be attained by the Spirit?","answer":"Yes.","verse":"For the letter killeth, but the Spirit giveth life,","reference":"2 Corinthians 3:6","refs":[{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"footnote":null},{"question":"And is the spirit promised for this purpose to all that sincerely ask it?","answer":"Yes.","verse":"Your heavenly Father shall give the Holy Spirit to them that ask him,","reference":"Luke 11:13","refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"footnote":null}]]},{"question":4,"paragraphs":[[{"question":"Are the scriptures of the Old and New Testament the word of God?","answer":"Yes.","verse":"All scripture is given by inspiration of God,","reference":"2 Timothy 3:16","refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"footnote":null},{"question":"Might not this revelation be imposed upon us by evil spirits?","answer":"No.","verse":"For if Satan be divided against himself how shall his kingdom stand,","reference":"Matthew 12:26","refs":[{"printed":"Matthew 12:26","osis":["Matt.12.26"]}],"footnote":null},{"question":"Might it not be intruded upon us by wicked and designing men?","answer":"No.","verse":"Do men gather grapes of thorns, or figs of thistles,","reference":"Matthew 7:16","refs":[{"printed":"Matthew 7:16","osis":["Matt.7.16"]}],"footnote":null},{"question":"Might it not be the fruit of pious craft in good men?","answer":"No.","verse":"I say the truth in Christ, I He not,","reference":"Romans 9:1","refs":[{"printed":"Romans 9:1","osis":["Rom.9.1"]}],"footnote":null}],[{"question":"Were holy men then moved to speak what they did?","answer":"Yes.","verse":"Holy men of God spake as they were moved by the Holy Ghost,","reference":"2 Peter 1:21","refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"footnote":null},{"question":"Were they moved to write what they spoke?","answer":"Yes.","verse":"The Lord said, write the vision, make it plain upon the tables,","reference":"Habakkuk 2:2","refs":[{"printed":"Habakkuk 2:2","osis":["Hab.2.2"]}],"footnote":null},{"question":"Does God own what men have thus written as his?","answer":"Yes.","verse":"I have written to him the great things of my law,","reference":"Hosea 8:12","refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]}],"footnote":null},{"question":"Were the writings of the Old Testament inspired?","answer":"Yes.","verse":"For the prophecy came not of old times by the will of man,","reference":"2 Peter 1:21","refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"footnote":null},{"question":"And may the same be affirmed of those of the New?","answer":"Yes.","verse":"The revelation of Jesus Christ, which God sent by his angel to his servant","reference":"Revelation 1:1","refs":[{"printed":"Revelation 1:1","osis":["Rev.1.1"]}],"footnote":null}],[{"question":"Were the penmen of the sacred scriptures satisfied of their own inspiration?","answer":"Yes.","verse":"The God of Israel said, the Rock of Israel spake to me,","reference":"2 Samuel 23:3","refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"footnote":null},{"question":"But might they not be deceived?","answer":"No.","verse":"We have not followed cunningly devised fables,","reference":"2 Peter 1:16","refs":[{"printed":"2 Peter 1:16","osis":["2Pet.1.16"]}],"footnote":null},{"question":"Did they write what they knew?","answer":"Yes.","verse":"That which we have seen and heard declare we unto you,","reference":"1 John 1:3","refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]}],"footnote":null},{"question":"And what others who were their contemporaries knew?","answer":"Yes.","verse":"For this thing was not done in a corner,","reference":"Acts 26:26","refs":[{"printed":"Acts 26:26","osis":["Acts.26.26"]}],"footnote":null},{"question":"Did they take any undue methods to gain credit?","answer":"No.","verse":"My speech and my preaching was not with enticing words of man’s wisdom,","reference":"1 Corinthians 2:4","refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"footnote":null},{"question":"Had they no secular aims?","answer":"No.","verse":"For therefore we both labour and suffer reproach,","reference":"1 Timothy 4:10","refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"footnote":null}],[{"question":"Were the divine writings confirmed by miracles?","answer":"Yes.","verse":"God also bearing them witness with signs and wonders,","reference":"Hebrews 2:4","refs":[{"printed":"Hebrews 2:4","osis":["Heb.2.4"]}],"footnote":null},{"question":"Did the gospel gain early credit?","answer":"Yes.","verse":"Their sound went out into all the earth, and their words unto the ends of the world,","reference":"Romans 10:18","refs":[{"printed":"Romans 10:18","osis":["Rom.10.18"]}],"footnote":null},{"question":"Have many confirmed and sealed it with their blood?","answer":"Yes.","verse":"They were slain for the word of God,","reference":"Revelation 6:9","refs":[{"printed":"Revelation 6:9","osis":["Rev.6.9"]}],"footnote":null},{"question":"And hath it a witness in the heart of every true christian?","answer":"Yes.","verse":"For he that believeth hath the witness in himself,","reference":"1 John 5:10","refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"footnote":null}],[{"question":"Is the word of God a rule?","answer":"Yes.","verse":"It is a light to our feet, and a lamp to our path,","reference":"Psalm 119:105","refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"footnote":null},{"question":"Do we need such a rule?","answer":"Yes.","verse":"For we all like sheep have gone astray,","reference":"Isaiah 53:6","refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"footnote":null},{"question":"Is the word of God a sufficient rule?","answer":"Yes.","verse":"The law of the Lord is perfect,","reference":"Psalm 19:7","refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"footnote":null},{"question":"Is it a plain rule?","answer":"Yes.","verse":"The words of his mouth are all plain to him that understandeth,","reference":"Proverbs 8:8–9","refs":[{"printed":"Proverbs 8:8–9","osis":["Prov.8.8-Prov.8.9"]}],"footnote":null},{"question":"Is it an extensive rule?","answer":"Yes.","verse":"The commandment is exceeding broad,","reference":"Psalm 119:96","refs":[{"printed":"Psalm 119:96","osis":["Ps.119.96"]}],"footnote":null},{"question":"Is it an abiding rule?","answer":"Yes.","verse":"The word of the Lord endureth for ever,","reference":"1 Peter 1:23","refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"footnote":null},{"question":"And is it the only rule?","answer":"Yes.","verse":"For if any man shall add to these things, God will add to him the plague written in this book,","reference":"Revelation 22:18","refs":[{"printed":"Revelation 22:18","osis":["Rev.22.18"]}],"footnote":null}],[{"question":"Are not unwritten traditions a rule?","answer":"No.","verse":"Ye have made the commandment of God of none effect by your traditions,","reference":"Matthew 15:6","refs":[{"printed":"Matthew 15:6","osis":["Matt.15.6"]}],"footnote":null},{"question":"Is the authority of the church a rule?","answer":"No.","verse":"For our faith should not stand in the wisdom of men,","reference":"1 Corinthians 2:5","refs":[{"printed":"1 Corinthians 2:5","osis":["1Cor.2.5"]}],"footnote":null},{"question":"Are the sentiments of great men a rule?","answer":"No.","verse":"The prophet and the priest have erred,","reference":"Isaiah 28:7","refs":[{"printed":"Isaiah 28:7","osis":["Isa.28.7"]}],"footnote":null},{"question":"Is the light of nature a sufficient rule?","answer":"No.","verse":"For it is said of those that were guided by it, the way of peace they have not known,","reference":"Romans 3:17","refs":[{"printed":"Romans 3:17","osis":["Rom.3.17"]}],"footnote":null},{"question":"Is the light within a certain rule?","answer":"No.","verse":"The way of man is not in himself,","reference":"Jeremiah 10:23","refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"footnote":null},{"question":"Are not the examples of many a rule?","answer":"No.","verse":"Thou shalt not follow a multitude to do evil,","reference":"Exodus 23:2","refs":[{"printed":"Exodus 23:2","osis":["Exod.23.2"]}],"footnote":null},{"question":"Are not the examples of the good a sufficient rule?","answer":"No.","verse":"We must be followers of them only as they are of Christ,","reference":"1 Corinthians 11:1","refs":[{"printed":"1 Corinthians 11:1","osis":["1Cor.11.1"]}],"footnote":null},{"question":"May not what angels say be depended upon as a certain rule?","answer":"No.","verse":"Though an angel from heaven preach any other gospel to you, let him be accursed,","reference":"Galatians 1:8","refs":[{"printed":"Galatians 1:8","osis":["Gal.1.8"]}],"footnote":null},{"question":"Or a voice from heaven?","answer":"No.","verse":"For we have a more sure word of prophecy,","reference":"2 Peter 1:19","refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"footnote":null}],[{"question":"Is it necessary then that the scriptures should be translated?","answer":"Yes.","verse":"For if I come unto you speaking with tongues, what shall I profit you,","reference":"1 Corinthians 14:6","refs":[{"printed":"1 Corinthians 14:6","osis":["1Cor.14.6"]}],"footnote":null},{"question":"Should we readily receive and embrace them?","answer":"Yes.","verse":"They received the word with all readiness of mind,","reference":"Acts 17:11","refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"footnote":null},{"question":"And should we make them our rule?","answer":"Yes.","verse":"Let us walk by the same rule,","reference":"Philippians 3:16","refs":[{"printed":"Philippians 3:16","osis":["Phil.3.16"]}],"footnote":null}]]},{"question":5,"paragraphs":[[{"question":"Should the scriptures be read?","answer":"Yes.","verse":"Seek ye out of the book of the Lord and read,","reference":"Isaiah 34:16","refs":[{"printed":"Isaiah 34:16","osis":["Isa.34.16"]}],"footnote":null},{"question":"Should we read them to ourselves?","answer":"Yes.","verse":"The eunuch returning and sitting in his chariot read Isaiah the prophet,","reference":"Acts 8:28","refs":[{"printed":"Acts 8:28","osis":["Acts.8.28"]}],"footnote":null},{"question":"Should we read them to others?","answer":"Yes.","verse":"Thou shalt read this law before all Israel,","reference":"Deuteronomy 31:11","refs":[{"printed":"Deuteronomy 31:11","osis":["Deut.31.11"]}],"footnote":null},{"question":"And should we cause others to read them?","answer":"Yes.","verse":"Cause that this epistle be read also in the church of the Laodiceans,","reference":"Colossians 4:16","refs":[{"printed":"Colossians 4:16","osis":["Col.4.16"]}],"footnote":null}],[{"question":"Should the scriptures be read attentively?","answer":"Yes.","verse":"What is written in the law, how readest thou,","reference":"Luke 10:26","refs":[{"printed":"Luke 10:26","osis":["Luke.10.26"]}],"footnote":null},{"question":"Should they be read diligently?","answer":"Yes.","verse":"Search the scriptures,","reference":"John 5:39","refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"footnote":null},{"question":"Should we persevere in reading of them?","answer":"Yes.","verse":"He shall read therein all the days of his life,","reference":"Deuteronomy 17:19","refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]}],"footnote":null},{"question":"Should we do this particularly on the sabbath-day?","answer":"Yes.","verse":"For they were read every sabbath-day,","reference":"Acts 13:27","refs":[{"printed":"Acts 13:27","osis":["Acts.13.27"]}],"footnote":null},{"question":"And should we prefer them to all other writings?","answer":"Yes.","verse":"For what is the chaff to the wheat,","reference":"Jeremiah 23:28","refs":[{"printed":"Jeremiah 23:28","osis":["Jer.23.28"]}],"footnote":null}],[{"question":"Was reading the scriptures an ancient custom?","answer":"Yes.","verse":"For Moses of old time was read in the synagogues,","reference":"Acts 15:21","refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]}],"footnote":null},{"question":"Was it the practice of Christ?","answer":"Yes.","verse":"As his custom was, he went up into the synagogue and stood up for to read,","reference":"Luke 4:16","refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]}],"footnote":null},{"question":"Is the matter contained in the scripture worthy of our attention?","answer":"Yes.","verse":"In them ye think ye have eternal life,","reference":"John 5:39","refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"footnote":null},{"question":"Does the neglect hereof lead to ignorance and error?","answer":"Yes.","verse":"Ye do err, not knowing the scriptures,","reference":"Matthew 22:29","refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]}],"footnote":null},{"question":"And is a blessing promised to the diligent performance of it?","answer":"Yes.","verse":"Blessed is he that readeth, and they that hear the words of this prophecy,","reference":"Revelation 1:3","refs":[{"printed":"Revelation 1:3","osis":["Rev.1.3"]}],"footnote":null}],[{"question":"Should the word of God be heard?","answer":"Yes.","verse":"He that is of God, heareth God’s word,","reference":"John 8:47","refs":[{"printed":"John 8:47","osis":["John.8.47"]}],"footnote":null},{"question":"Should all God’s word be heard?","answer":"Yes.","verse":"We are here present to hear all things that are commanded thee of God,","reference":"Acts 10:33","refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"footnote":null},{"question":"Should we hear God’s word with holy reverence?","answer":"Yes.","verse":"The Lord looketh to him that trembleth at his word,","reference":"Isaiah 66:2","refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"footnote":null},{"question":"And with delight?","answer":"Yes.","verse":"The common people heard Christ gladly,","reference":"Mark 12:37","refs":[{"printed":"Mark 12:37","osis":["Mark.12.37"]}],"footnote":null},{"question":"And in faith?","answer":"Yes.","verse":"Believe his prophets, so shall you prosper,","reference":"2 Chronicles 20:20","refs":[{"printed":"2 Chronicles 20:20","osis":["2Chr.20.20"]}],"footnote":null},{"question":"And with meekness?","answer":"Yes.","verse":"With meekness receive the ingrafted word,","reference":"James 1:21","refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"footnote":null},{"question":"And with settled resolutions of obedience?","answer":"Yes.","verse":"We must observe to do,","reference":"Deuteronomy 32:46","refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]}],"footnote":null},{"question":"Should we desire to hear the word again and again?","answer":"Yes.","verse":"They besought that these words might be preached to them the next Sabbath-day,","reference":"Acts 13:42","refs":[{"printed":"Acts 13:42","osis":["Acts.13.42"]}],"footnote":null}],[{"question":"Do all thus hear the word?","answer":"No.","verse":"Some put the word of God from them,","reference":"Acts 13:46","refs":[{"printed":"Acts 13:46","osis":["Acts.13.46"]}],"footnote":null},{"question":"Is this an instance of their folly?","answer":"Yes.","verse":"Lo! they have rejected the word of the Lord, and what wisdom is in them,","reference":"Jeremiah 8:9","refs":[{"printed":"Jeremiah 8:9","osis":["Jer.8.9"]}],"footnote":null},{"question":"And will it be to their prejudice?","answer":"Yes.","verse":"Whoso despiseth the word shall be destroyed,","reference":"Proverbs 13:13","refs":[{"printed":"Proverbs 13:13","osis":["Prov.13.13"]}],"footnote":null}],[{"question":"Should we be careful to understand the scriptures?","answer":"Yes.","verse":"Whosoever readeth let him understand,","reference":"Matthew 24:15","refs":[{"printed":"Matthew 24:15","osis":["Matt.24.15"]}],"footnote":null},{"question":"Are there some things in scripture difficult to be understood?","answer":"Yes.","verse":"In which are some things hard to be understood,","reference":"2 Peter 3:16","refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"footnote":null},{"question":"Does this call for diligence?","answer":"Yes.","verse":"If thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord,","reference":"Proverbs 2:4–5","refs":[{"printed":"Proverbs 2:4–5","osis":["Prov.2.4-Prov.2.5"]}],"footnote":null},{"question":"And for prayer?","answer":"Yes.","verse":"Open thou mine eyes that I may behold wondrous things, out of thy law,","reference":"Psalm 119:18","refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"footnote":null}],[{"question":"Have all an understanding of the scriptures?","answer":"No.","verse":"Some are without understanding,","reference":"Romans 1:31","refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"footnote":null},{"question":"Is this owing in some to wilful negligence?","answer":"Yes.","verse":"They know not, neither will they understand,","reference":"Psalm 82:5","refs":[{"printed":"Psalm 82:5","osis":["Ps.82.5"]}],"footnote":null},{"question":"And in others to judicial blindness?","answer":"Yes.","verse":"Make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand,","reference":"Isaiah 6:10","refs":[{"printed":"Isaiah 6:10","osis":["Isa.6.10"]}],"footnote":null},{"question":"Is the scripture like to be wrested by those that do not understand it?","answer":"Yes.","verse":"Which they that are unlearned and unstable wrest,","reference":"2 Peter 3:16","refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"footnote":null},{"question":"And is the case of such deplorable?","answer":"Yes.","verse":"If our gospel be hid, it is hid to them that are lost,","reference":"2 Corinthians 4:3","refs":[{"printed":"2 Corinthians 4:3","osis":["2Cor.4.3"]}],"footnote":null}],[{"question":"Are we not only permitted but commanded and exhorted to make use of the holy scriptures?","answer":"Yes.","verse":"Let him that hath an ear to hear, hear what the Spirit saith unto the churches,","reference":"Revelation 2:29","refs":[{"printed":"Revelation 2:29","osis":["Rev.2.29"]}],"footnote":null},{"question":"Is this the duty of all?","answer":"Yes.","verse":"Give ear O heavens and I will speak, and hear O earth the words of my mouth,","reference":"Deuteronomy 32:1","refs":[{"printed":"Deuteronomy 32:1","osis":["Deut.32.1"]}],"footnote":null},{"question":"Is it the duty of ministers as well as people?","answer":"Yes.","verse":"Give attendance unto reading,","reference":"1 Timothy 4:13","refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"footnote":null},{"question":"And of young as well as old?","answer":"Yes.","verse":"From a child thou hast known the holy scriptures,","reference":"2 Timothy 3:15","refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"footnote":null}]]},{"question":6,"paragraphs":[[{"question":"Are men by nature ignorant of God?","answer":"Yes.","verse":"And they know not me, saith the Lord,","reference":"Jeremiah 9:3","refs":[{"printed":"Jeremiah 9:3","osis":["Jer.9.3"]}],"footnote":null},{"question":"And of duty?","answer":"Yes.","verse":"They know not to do right,","reference":"Amos 3:10","refs":[{"printed":"Amos 3:10","osis":["Amos.3.10"]}],"footnote":null},{"question":"Does ignorance lead to sin?","answer":"Yes.","verse":"I did it ignorantly,","reference":"1 Timothy 1:13","refs":[{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]}],"footnote":null},{"question":"But is it an excuse for sin?","answer":"No.","verse":"Pour out thy fury upon the heathen, that know thee not,","reference":"Jeremiah 10:25","refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"footnote":null},{"question":"And are the scriptures appointed for our instruction?","answer":"Yes.","verse":"The entrance of thy words giveth light,","reference":"Psalm 119:130","refs":[{"printed":"Psalm 119:130","osis":["Ps.119.130"]}],"footnote":null}],[{"question":"Are all things profitable and necessary contained in the holy scriptures?","answer":"Yes.","verse":"They are able to make us wise unto salvation,","reference":"2 Timothy 3:15","refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"footnote":null},{"question":"Do the scriptures teach plainly?","answer":"Yes.","verse":"We use great plainness of speech,","reference":"2 Corinthians 3:12","refs":[{"printed":"2 Corinthians 3:12","osis":["2Cor.3.12"]}],"footnote":null},{"question":"Do they teach powerfully?","answer":"Yes.","verse":"For the word of God is quick and powerful,","reference":"Hebrews 4:12","refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"footnote":null},{"question":"Do they teach sinners?","answer":"Yes.","verse":"O ye simple understand wisdom, O ye fools be of an understanding heart,","reference":"Proverbs 8:5","refs":[{"printed":"Proverbs 8:5","osis":["Prov.8.5"]}],"footnote":null},{"question":"Do they teach saints?","answer":"Yes.","verse":"I speak as to wise men,","reference":"1 Corinthians 10:15","refs":[{"printed":"1 Corinthians 10:15","osis":["1Cor.10.15"]}],"footnote":null}],[{"question":"Is it necessary that men should know God?","answer":"Yes.","verse":"Acquaint now thyself with him,","reference":"Job 22:21","refs":[{"printed":"Job 22:21","osis":["Job.22.21"]}],"footnote":null},{"question":"Does grace and peace come to the soul in this way?","answer":"Yes.","verse":"Grace and peace be multiplied to you through the knowledge of God,","reference":"2 Peter 1:2","refs":[{"printed":"2 Peter 1:2","osis":["2Pet.1.2"]}],"footnote":null},{"question":"And is ignorance of God a great reproach?","answer":"Yes.","verse":"The ox knoweth his owner, and the ass his master’s crib, but Israel doth not know,","reference":"Isaiah 1:3","refs":[{"printed":"Isaiah 1:3","osis":["Isa.1.3"]}],"footnote":null},{"question":"Can men know God aright without his word?","answer":"No.","verse":"Remember that at that time ye were without God in the world,","reference":"Ephesians 2:13","refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"footnote":null},{"question":"May all that may be known of God without the word, be better known in and by the word?","answer":"Yes.","verse":"Through faith we understand that the worlds were framed by the word of God,","reference":"Hebrews 11:3","refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"footnote":null},{"question":"Should we therefore have recourse to the scriptures for the knowledge of God?","answer":"Yes.","verse":"For if we receive his words, then shall we find the knowledge of God,","reference":"Proverbs 2:5","refs":[{"printed":"Proverbs 2:5","osis":["Prov.2.5"]}],"footnote":null}],[{"question":"Is obedience to God a due debt?","answer":"Yes.","verse":"Therefore brethren we are debtors,","reference":"Romans 8:12","refs":[{"printed":"Romans 8:12","osis":["Rom.8.12"]}],"footnote":null},{"question":"Is it a debt due from all?","answer":"Yes.","verse":"The commandment of God is made known unto all nations for the obedience of faith,","reference":"Romans 16:26","refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"footnote":null},{"question":"But especially from the saints?","answer":"Yes.","verse":"They which have believed in God, must be careful to maintain good works,","reference":"Titus 3:8","refs":[{"printed":"Titus 3:8","osis":["Titus.3.8"]}],"footnote":null},{"question":"And are the duties of obedience best learned from the divine word?","answer":"Yes.","verse":"For the scripture is profitable for instruction in righteousness,","reference":"2 Timothy 3:16","refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"footnote":null}],[{"question":"Do the scriptures teach us to obey without hesitating?","answer":"Yes.","verse":"Immediately I conferred not with flesh and blood,","reference":"Galatians 1:16","refs":[{"printed":"Galatians 1:16","osis":["Gal.1.16"]}],"footnote":null},{"question":"And without reserve or exception?","answer":"Yes.","verse":"Ye shall not turn aside to the right hand or to the left,","reference":"Deuteronomy 5:32","refs":[{"printed":"Deuteronomy 5:32","osis":["Deut.5.32"]}],"footnote":null},{"question":"And without reluctance?","answer":"Yes.","verse":"I delight to do thy will, O my God,","reference":"Psalm 40:8","refs":[{"printed":"Psalm 40:8","osis":["Ps.40.8"]}],"footnote":null},{"question":"And without assuming?","answer":"Yes.","verse":"When ye have done all these things, say we are unprofitable servants,","reference":"Luke 17:10","refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"footnote":null},{"question":"And without fainting?","answer":"Yes.","verse":"Let us not be weary in well doing,","reference":"Galatians 6:9","refs":[{"printed":"Galatians 6:9","osis":["Gal.6.9"]}],"footnote":null},{"question":"And will other methods be ineffectual for instruction where the written word fails?","answer":"Yes.","verse":"If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead,","reference":"Luke 16:31","refs":[{"printed":"Luke 16:31","osis":["Luke.16.31"]}],"footnote":null}]]},{"question":7,"paragraphs":[[{"question":"Is God a Spirit?","answer":"Yes.","verse":"God is a Spirit,","reference":"John 4:24","refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"footnote":null},{"question":"Is he incorporeal and invisible?","answer":"Yes.","verse":"Ye have not heard his voice at any time, nor seen his shape,","reference":"John 5:37","refs":[{"printed":"John 5:37","osis":["John.5.37"]}],"footnote":null},{"question":"Is he a perfect spirit?","answer":"Yes.","verse":"He is light, and in him is no darkness,","reference":"1 John 1:5","refs":[{"printed":"1 John 1:5","osis":["1John.1.5"]}],"footnote":null},{"question":"Is he an active spirit?","answer":"Yes.","verse":"My Father worketh hitherto,","reference":"John 5:17","refs":[{"printed":"John 5:17","osis":["John.5.17"]}],"footnote":null},{"question":"Is he a self-sufficient and independent spirit?","answer":"Yes.","verse":"His name is I am that I am","reference":"Exodus 3:14","refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"footnote":null},{"question":"Is he an immortal spirit?","answer":"Yes.","verse":"Who only hath immortality,","reference":"1 Timothy 6:16","refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"footnote":null},{"question":"Is he above all other spirits?","answer":"Yes.","verse":"He is the Father of spirits,","reference":"Hebrews 12:9","refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"footnote":null}],[{"question":"Can we then form any adequate conception of the divine Being?","answer":"No.","verse":"What likeness can you compare unto him,","reference":"Isaiah 40:18","refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"footnote":null},{"question":"Are the organs of sense improperly ascribed unto him?","answer":"Yes.","verse":"Hast thou eyes of flesh or seest thou as man seeth,","reference":"Job 10:4","refs":[{"printed":"Job 10:4","osis":["Job.10.4"]}],"footnote":null},{"question":"Can he be gratified with carnal things?","answer":"No.","verse":"I will take no bullock out of thy house, nor he-goats out of thy fold,","reference":"Psalm 50:9","refs":[{"printed":"Psalm 50:9","osis":["Ps.50.9"]}],"footnote":null},{"question":"Should he be worshipped in a spiritual manner?","answer":"Yes.","verse":"Whom I serve with my spirit,","reference":"Romans 1:9","refs":[{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"footnote":null},{"question":"May we expect spiritual blessings from him?","answer":"Yes.","verse":"Who hath blessed us with all spiritual blessings,","reference":"Ephesians 1:3","refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"footnote":null},{"question":"And is he the only suitable portion for our spirits?","answer":"Yes.","verse":"The Lord is my portion saith my soul,","reference":"Lamentations 3:24","refs":[{"printed":"Lamentations 3:24","osis":["Lam.3.24"]}],"footnote":null}],[{"question":"Is God infinite and omnipresent?","answer":"Yes.","verse":"Whither shall I flee from thy presence,","reference":"Psalm 139:7","refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"footnote":null},{"question":"Is he in heaven?","answer":"Yes.","verse":"If I ascend up into heaven thou art there,","reference":"Psalm 139:8","refs":[{"printed":"Psalm 139:8","osis":["Ps.139.8"]}],"footnote":null},{"question":"But is he confined to heaven?","answer":"No.","verse":"The heaven of heavens cannot contain thee,","reference":"2 Chronicles 2:6","refs":[{"printed":"2 Chronicles 2:6","osis":["2Chr.2.6"]}],"footnote":null},{"question":"Is his essence diffused through the whole universe of things?","answer":"Yes.","verse":"He is above all and through all and in all,","reference":"Ephesians 4:6","refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"footnote":null},{"question":"Is he then near to every one of us?","answer":"Yes.","verse":"He is not far from every one of us,","reference":"Acts 17:27","refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"footnote":null},{"question":"Should this be a support to the saints under their burden?","answer":"Yes.","verse":"Be strong for I am with you, saith the Lord,","reference":"Haggai 2:4","refs":[{"printed":"Haggai 2:4","osis":["Hag.2.4"]}],"footnote":null},{"question":"And a spur to holy actions?","answer":"Yes.","verse":"Walk before me, and be thou perfect,","reference":"Genesis 17:1","refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"footnote":null}],[{"question":"Is God eternal?","answer":"Yes.","verse":"The eternal God is thy refuge,","reference":"Deuteronomy 33:27","refs":[{"printed":"Deuteronomy 33:27","osis":["Deut.33.27"]}],"footnote":null},{"question":"Was he from everlasting?","answer":"Yes.","verse":"Art thou not from everlasting, O Lord my God,","reference":"Habakkuk 1:12","refs":[{"printed":"Habakkuk 1:12","osis":["Hab.1.12"]}],"footnote":null},{"question":"Will he be to everlasting?","answer":"Yes.","verse":"From everlasting to everlasting thou art God,","reference":"Psalm 90:2","refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"footnote":null},{"question":"Is he only eternal?","answer":"Yes.","verse":"I am the first, and I am the last, and besides me there is no God,","reference":"Isaiah 44:6","refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"footnote":null},{"question":"Should he therefore be feared?","answer":"Yes.","verse":"He is the living God, and an everlasting King, at his wrath the earth shall tremble,","reference":"Jeremiah 10:10","refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"footnote":null},{"question":"And be trusted?","answer":"Yes.","verse":"Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength,","reference":"Isaiah 26:4","refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]}],"footnote":null},{"question":"Is this perfection of God humbling to man?","answer":"Yes.","verse":"Where wast thou when I laid the foundation of the earth,","reference":"Job 38:4","refs":[{"printed":"Job 38:4","osis":["Job.38.4"]}],"footnote":null},{"question":"And glorious to himself?","answer":"Yes.","verse":"Now to the King eternal, immortal, invisible, be honour and glory for ever and ever,","reference":"1 Timothy 1:17","refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"footnote":null}],[{"question":"Is God unchangeable?","answer":"Yes.","verse":"Thou art the same,","reference":"Psalm 102:27","refs":[{"printed":"Psalm 102:27","osis":["Ps.102.27"]}],"footnote":null},{"question":"Is he absolutely so?","answer":"Yes.","verse":"With him there is no shadow of turning,","reference":"James 1:17","refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"footnote":null},{"question":"Is he so in his own nature and perfections?","answer":"Yes.","verse":"I am the Lord, I change not,","reference":"Malachi 3:6","refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"footnote":null},{"question":"And in his will?","answer":"Yes.","verse":"His Counsel shall stand,","reference":"Isaiah 46:10","refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"footnote":null},{"question":"And in his love?","answer":"Yes.","verse":"I have loved thee with an everlasting love,","reference":"Jeremiah 31:3","refs":[{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"footnote":null},{"question":"And in his special favours?","answer":"Yes.","verse":"The gifts and calling of God are without repentance,","reference":"Romans 11:29","refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"footnote":null},{"question":"May not God change through some unforeseen accident?","answer":"No.","verse":"For known unto God are all his works from the beginning of the world,","reference":"Acts 15:18","refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"footnote":null},{"question":"Or through want of power to effect what he has determined?","answer":"No.","verse":"For he is the Almighty God,","reference":"Genesis 17:1","refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"footnote":null},{"question":"Is it well for us that God is unchangeable?","answer":"Yes.","verse":"Therefore the sons of Jacob are not consumed,","reference":"Malachi 3:6","refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"footnote":null}],[{"question":"Is God wise?","answer":"Yes.","verse":"Counsel is mine and sound wisdom,","reference":"Proverbs 8:14","refs":[{"printed":"Proverbs 8:14","osis":["Prov.8.14"]}],"footnote":null},{"question":"Doth his wisdom appear in creation and providence?","answer":"Yes.","verse":"He is wonderful in counsel, and excellent in working,","reference":"Isaiah 28:29","refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"footnote":null},{"question":"And in redemption?","answer":"Yes.","verse":"Herein he hath abounded towards us in all wisdom and prudence,","reference":"Ephesians 1:8","refs":[{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"footnote":null},{"question":"Is he infinitely wise?","answer":"Yes.","verse":"His understanding is infinite,","reference":"Psalm 147:5","refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"footnote":null},{"question":"Is he originally so?","answer":"Yes.","verse":"With whom took he counsel, and who instructed him,","reference":"Isaiah 40:14","refs":[{"printed":"Isaiah 40:14","osis":["Isa.40.14"]}],"footnote":null},{"question":"Is he perfectly so?","answer":"Yes.","verse":"The foolishness of God is wiser than man,","reference":"1 Corinthians 1:25","refs":[{"printed":"1 Corinthians 1:25","osis":["1Cor.1.25"]}],"footnote":null},{"question":"And is he incomprehensibly so?","answer":"Yes.","verse":"O the depth of the riches, both of the wisdom and knowledge of God,","reference":"Romans 11:33","refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"footnote":null},{"question":"Is there any counterworking his wisdom?","answer":"No.","verse":"There is no wisdom, nor understanding, nor counsel, against the Lord,","reference":"Proverbs 21:30","refs":[{"printed":"Proverbs 21:30","osis":["Prov.21.30"]}],"footnote":null},{"question":"Doth all wisdom proceed from him?","answer":"Yes.","verse":"He giveth wisdom unto the wise,","reference":"Daniel 2:21","refs":[{"printed":"Daniel 2:21","osis":["Dan.2.21"]}],"footnote":null},{"question":"Should we therefore seek it at his hands?","answer":"Yes.","verse":"If any man lack wisdom, let him ask it of God,","reference":"James 1:5","refs":[{"printed":"James 1:5","osis":["Jas.1.5"]}],"footnote":null}],[{"question":"Is God powerful?","answer":"Yes.","verse":"Power belongeth unto God,","reference":"Psalm 62:11","refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]}],"footnote":null},{"question":"Can he do all things?","answer":"Yes.","verse":"Is there any thing too hard for me,","reference":"Jeremiah 32:27","refs":[{"printed":"Jeremiah 32:27","osis":["Jer.32.27"]}],"footnote":null},{"question":"Can he do all things with the greatest ease?","answer":"Yes.","verse":"He taketh up the isles as a very little thing,","reference":"Isaiah 40:15","refs":[{"printed":"Isaiah 40:15","osis":["Isa.40.15"]}],"footnote":null},{"question":"Can he do all things in the most perfect manner?","answer":"Yes.","verse":"He is a rock, his work is perfect,","reference":"Deuteronomy 32:4","refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"footnote":null},{"question":"Is God’s power necessary to give a sanction to his laws?","answer":"Yes.","verse":"There is one Lawgiver, who is able to save and to destroy,","reference":"James 4:12","refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"footnote":null},{"question":"Is it irresistible?","answer":"Yes.","verse":"None can stay his hand,","reference":"Daniel 4:35","refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"footnote":null},{"question":"Is it subject to decay?","answer":"No.","verse":"The Lord’s hand is not shortened, that it cannot save,","reference":"Isaiah 59:1","refs":[{"printed":"Isaiah 59:1","osis":["Isa.59.1"]}],"footnote":null},{"question":"Does it extend to evil spirits and wicked men?","answer":"Yes.","verse":"The deceiver and deceived are his,","reference":"Job 12:16","refs":[{"printed":"Job 12:16","osis":["Job.12.16"]}],"footnote":null},{"question":"Is it then a great folly to sin against such a God?","answer":"Yes.","verse":"Do we provoke the Lord to jealousy, are we stronger than he,","reference":"1 Corinthians 10:22","refs":[{"printed":"1 Corinthians 10:22","osis":["1Cor.10.22"]}],"footnote":null}],[{"question":"Is God holy?","answer":"Yes.","verse":"He is the holy one of Israel,","reference":"Isaiah 41:21","refs":[{"printed":"Isaiah 41:21","osis":["Isa.41.21"]}],"footnote":null},{"question":"Is he supremely holy?","answer":"Yes.","verse":"There is none holy as the Lord,","reference":"1 Samuel 2:2","refs":[{"printed":"1 Samuel 2:2","osis":["1Sam.2.2"]}],"footnote":null},{"question":"Does the holiness of God particularly appear in the work of redemption?","answer":"Yes.","verse":"Zion shall be redeemed with judgment, and her converts with righteousness,","reference":"Isaiah 1:27","refs":[{"printed":"Isaiah 1:27","osis":["Isa.1.27"]}],"footnote":null},{"question":"Have the heathens by the light of nature acknowledged the holiness of God?","answer":"Yes.","verse":"I know that the spirit of the holy Gods is in thee,","reference":"Daniel 4:9","refs":[{"printed":"Daniel 4:9","osis":["Dan.4.9"]}],"footnote":null},{"question":"And do spirits above make it the matter of their praise?","answer":"Yes.","verse":"They continually say, Holy, holy, holy, Lord God Almighty,","reference":"Revelation 4:8","refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"footnote":null},{"question":"And should we imitate them herein?","answer":"Yes.","verse":"Bless his holy name,","reference":"Psalm 103:1","refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"footnote":null}],[{"question":"Is God just?","answer":"Yes.","verse":"The Lord is righteous,","reference":"Psalm 129:4","refs":[{"printed":"Psalm 129:4","osis":["Ps.129.4"]}],"footnote":null},{"question":"Is he absolutely and perfectly so?","answer":"Yes.","verse":"Is there unrighteousness with God? God forbid,","reference":"Romans 9:14","refs":[{"printed":"Romans 9:14","osis":["Rom.9.14"]}],"footnote":null},{"question":"Is he just in inflicting temporal judgments?","answer":"Yes.","verse":"O Lord, righteousness belongeth unto thee, but unto us confusion of face,","reference":"Daniel 9:7","refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"footnote":null},{"question":"And eternal vengeance?","answer":"Yes.","verse":"Is God unrighteous, who taketh vengeance,","reference":"Romans 3:5","refs":[{"printed":"Romans 3:5","osis":["Rom.3.5"]}],"footnote":null},{"question":"Does the justice of God eminently appear in the undertaking and sufferings of Christ?","answer":"Yes.","verse":"Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness,","reference":"Romans 3:25","refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"footnote":null},{"question":"Should we then acknowledge the justice of God?","answer":"Yes.","verse":"Howbeit thou art just,","reference":"Nehemiah 9:33","refs":[{"printed":"Nehemiah 9:33","osis":["Neh.9.33"]}],"footnote":null},{"question":"And seek to avoid the direful effects of it?","answer":"Yes.","verse":"Escape for thy life, lest thou be consumed,","reference":"Genesis 19:17","refs":[{"printed":"Genesis 19:17","osis":["Gen.19.17"]}],"footnote":null}],[{"question":"Is God good?","answer":"Yes.","verse":"Thou, Lord, art good,","reference":"Psalm 86:5","refs":[{"printed":"Psalm 86:5","osis":["Ps.86.5"]}],"footnote":null},{"question":"May his goodness excite our wonder?","answer":"Yes.","verse":"How great is his goodness,","reference":"Zechariah 9:17","refs":[{"printed":"Zechariah 9:17","osis":["Zech.9.17"]}],"footnote":null},{"question":"And should it excite our gratitude?","answer":"Yes.","verse":"O give thanks unto the Lord, for he is good,","reference":"Psalm 106:1","refs":[{"printed":"Psalm 106:1","osis":["Ps.106.1"]}],"footnote":null},{"question":"Is God universally good?","answer":"Yes.","verse":"He is good to all,","reference":"Psalm 145:9","refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"footnote":null},{"question":"Is he good to sinners?","answer":"Yes.","verse":"He sendeth rain on the just and on the unjust,","reference":"Matthew 5:45","refs":[{"printed":"Matthew 5:45","osis":["Matt.5.45"]}],"footnote":null},{"question":"Is he in an especial manner good to his own people?","answer":"Yes.","verse":"That I may see the good of thy chosen,","reference":"Psalm 106:5","refs":[{"printed":"Psalm 106:5","osis":["Ps.106.5"]}],"footnote":null},{"question":"Doth God take the contempt of his goodness heinously?","answer":"Yes.","verse":"Or despisest thou the riches of his goodness,","reference":"Romans 2:4","refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"footnote":null}],[{"question":"Is God a God of truth?","answer":"Yes.","verse":"These things saith he that is true,","reference":"Revelation 3:7","refs":[{"printed":"Revelation 3:7","osis":["Rev.3.7"]}],"footnote":null},{"question":"Is he true to his promises?","answer":"Yes.","verse":"Thou wilt perform the truth to Jacob,","reference":"Micah 7:20","refs":[{"printed":"Micah 7:20","osis":["Mic.7.20"]}],"footnote":null},{"question":"And to his threatenings?","answer":"Yes.","verse":"But my words, did not they take hold of your fathers?","reference":"Zechariah 1:6","refs":[{"printed":"Zechariah 1:6","osis":["Zech.1.6"]}],"footnote":null},{"question":"And to Christ?","answer":"Yes.","verse":"Once have I sworn by my holiness that I will not lie unto David,","reference":"Psalm 89:35","refs":[{"printed":"Psalm 89:35","osis":["Ps.89.35"]}],"footnote":null},{"question":"Is God unchangeable in his truth?","answer":"Yes.","verse":"The truth of the Lord endureth for ever,","reference":"Exodus 7:2","refs":[{"printed":"Exodus 7:2","osis":["Exod.7.2"]}],"footnote":null},{"question":"Should we therefore believe God?","answer":"Yes.","verse":"We should judge him faithful who hath promised,","reference":"Hebrews 11:11","refs":[{"printed":"Hebrews 11:11","osis":["Heb.11.11"]}],"footnote":null},{"question":"And that rather than man?","answer":"Yes.","verse":"Let God be true, but every man a liar,","reference":"Romans 3:4","refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]}],"footnote":null},{"question":"But though we believe not, does God continue faithful?","answer":"Yes.","verse":"For what if some did not believe, shall their unbelief make the faith of God without effect?","reference":"Romans 3:3","refs":[{"printed":"Romans 3:3","osis":["Rom.3.3"]}],"footnote":null}]]},{"question":8,"paragraphs":[[{"question":"Is God the living God?","answer":"Yes.","verse":"He is the living God,","reference":"Daniel 6:26","refs":[{"printed":"Daniel 6:26","osis":["Dan.6.26"]}],"footnote":null},{"question":"Hath he life in himself?","answer":"Yes.","verse":"The Father hath life in himself,","reference":"John 5:26","refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"footnote":null},{"question":"Doth he give life to others?","answer":"Yes.","verse":"He quickeneth all things,","reference":"1 Timothy 6:13","refs":[{"printed":"1 Timothy 6:13","osis":["1Tim.6.13"]}],"footnote":null},{"question":"Should living men therefore seek to the living God?","answer":"Yes.","verse":"Should not a people seek unto their God? for the living to the dead?","reference":"Isaiah 8:19","refs":[{"printed":"Isaiah 8:19","osis":["Isa.8.19"]}],"footnote":null}],[{"question":"Is God the true God?","answer":"Yes.","verse":"This is the true God,","reference":"1 John 5:20","refs":[{"printed":"1 John 5:20","osis":["1John.5.20"]}],"footnote":null},{"question":"Is he the only true God?","answer":"Yes.","verse":"This is life eternal, to know thee the only true God,","reference":"John 17:3","refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"footnote":null},{"question":"And are all other gods false gods?","answer":"Yes.","verse":"They are vanity and the work of errors,","reference":"Jeremiah 10:15","refs":[{"printed":"Jeremiah 10:15","osis":["Jer.10.15"]}],"footnote":null}],[{"question":"Is that God whom we serve, this only living and true God?","answer":"Yes.","verse":"The Lord is the true God, he is the living God, and an everlasting King,","reference":"Jeremiah 10:10","refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"footnote":null},{"question":"And is he but one?","answer":"Yes.","verse":"Hear, O Israel, the Lord our God is one Lord,","reference":"Deuteronomy 6:4","refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"footnote":null},{"question":"Does God assume this prerogative to himself?","answer":"Yes.","verse":"Is there a God besides me? Yea, there is no God; I know not any,","reference":"Isaiah 44:8","refs":[{"printed":"Isaiah 44:8","osis":["Isa.44.8"]}],"footnote":null},{"question":"And have his people always ascribed it to him?","answer":"Yes.","verse":"Unto us there is but one God,","reference":"1 Corinthians 8:6","refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"footnote":null},{"question":"But do not those who assert the deity of Christ destroy the unity of the godhead?","answer":"No.","verse":"For he says, I and my Father are one,","reference":"John 10:30","refs":[{"printed":"John 10:30","osis":["John.10.30"]}],"footnote":null}],[{"question":"Are there many gods in name?","answer":"Yes.","verse":"There are gods many, and lords many,","reference":"1 Corinthians 8:5","refs":[{"printed":"1 Corinthians 8:5","osis":["1Cor.8.5"]}],"footnote":null},{"question":"But are these gods by nature?","answer":"No.","verse":"When ye knew not God, ye did service to them which by nature are no gods,","reference":"Galatians 4:8","refs":[{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"footnote":null},{"question":"Are they then to be reputed of?","answer":"No.","verse":"We know that an idol is nothing in the world,","reference":"1 Corinthians 8:4","refs":[{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"footnote":null},{"question":"Are those guilty of the greatest absurdity who worship them?","answer":"Yes.","verse":"Those that make them are like unto them, and","reference":"Psalm 115:8","refs":[{"printed":"Psalm 115:8","osis":["Ps.115.8"]}],"footnote":null},{"question":"Do we well therefore not to imitate them?","answer":"Yes.","verse":"Little children, keep yourselves from idols,","reference":"1 John 5:21","refs":[{"printed":"1 John 5:21","osis":["1John.5.21"]}],"footnote":null}]]},{"question":9,"paragraphs":[[{"question":"Is there a plurality in the godhead?","answer":"Yes.","verse":"For God said, Let us make man,","reference":"Genesis 1:26","refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"footnote":null},{"question":"Does the godhead consist of three persons?","answer":"Yes.","verse":"There are three that bear record in heaven,","reference":"1 John 5:7","refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"footnote":null},{"question":"Is the Father a distinct person from the Son and Spirit?","answer":"Yes.","verse":"My Father which gave them me is greater than all,","reference":"John 10:29","refs":[{"printed":"John 10:29","osis":["John.10.29"]}],"footnote":null},{"question":"Is the Son a distinct person from the Father and Spirit?","answer":"Yes.","verse":"The Lord, (i.e. the Father) said unto my Lord, (i.e. the Son) sit thou at my right hand,","reference":"Exodus 1","refs":[{"printed":"Exodus 1","osis":["Exod.1"]}],"footnote":null},{"question":"And is the Spirit a distinct person, both from the Father and the Son?","answer":"Yes.","verse":"The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things,","reference":"John 14:26","refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"footnote":null},{"question":"Are these the same in essence, affection, and operation?","answer":"Yes.","verse":"These three are one,","reference":"1 John 5:7","refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"footnote":null},{"question":"May it with any propriety then be said, that there are three Gods?","answer":"No.","verse":"For the Lord is one, and his name is one,","reference":"Zechariah 14:9","refs":[{"printed":"Zechariah 14:9","osis":["Zech.14.9"]}],"footnote":null}],[{"question":"Is the Son called God?","answer":"Yes.","verse":"Who is over all, God blessed for ever,","reference":"Romans 9:5","refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"footnote":null},{"question":"Is the Spirit called God?","answer":"Yes.","verse":"“Why hath Satan filled thine heart to lie to the Holy Ghost, thou hast not lied unto men, but unto God,","reference":"Acts 5:3–4","refs":[{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"footnote":null},{"question":"Is the Son called Jehovah?","answer":"Yes.","verse":"He is the Lord (Heb. Jehovah) our righteousness,","reference":"Jeremiah 23:6","refs":[{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]}],"footnote":null},{"question":"Is the Spirit called Jehovah?","answer":"Yes.","verse":"They tempted the Lord (Heb. Jehovah)","reference":"Exodus 17:7","refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"footnote":null},{"question":"They vexed his holy Spirit. Is this name given to any but God?","answer":"No.","verse":"The most high over all the earth, is he whose name alone is Jehovah,","reference":"Psalm 83:18","refs":[{"printed":"Psalm 83:18","osis":["Ps.83.18"]}],"footnote":null}],[{"question":"Is the Son eternal as well as the Father?","answer":"Yes.","verse":"Before Abraham was, I am,","reference":"John 8:58","refs":[{"printed":"John 8:58","osis":["John.8.58"]}],"footnote":null},{"question":"Is the Spirit eternal?","answer":"Yes.","verse":"He is called the eternal Spirit,","reference":"Hebrews 9:14","refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"footnote":null},{"question":"Is the Son omnipresent?","answer":"Yes.","verse":"Where two or three are gathered together in my name there am I,","reference":"Matthew 18:20","refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]}],"footnote":null},{"question":"Is the Spirit so too?","answer":"Yes.","verse":"Whither shall I go from thy Spirit?","reference":"Psalm 139:7","refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"footnote":null},{"question":"Is the Son omniscient?","answer":"Yes.","verse":"Thou knowest all things,","reference":"John 21:18","refs":[{"printed":"John 21:18","osis":["John.21.18"]}],"footnote":null},{"question":"And is the Spirit so?","answer":"Yes.","verse":"He searcheth all things,","reference":"1 Corinthians 2:10","refs":[{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]}],"footnote":null},{"question":"Is the work of creation ascribed to the Son?","answer":"Yes.","verse":"All things were made by him,","reference":"John 1:3","refs":[{"printed":"John 1:3","osis":["John.1.3"]}],"footnote":null},{"question":"Is it also ascribed to the Spirit?","answer":"Yes.","verse":"The Spirit of God hath made me,","reference":"Job 33:4","refs":[{"printed":"Job 33:4","osis":["Job.33.4"]}],"footnote":null},{"question":"And is creation a work peculiar to God?","answer":"Yes.","verse":"He that built all things is God,","reference":"Hebrews 3:4","refs":[{"printed":"Hebrews 3:4","osis":["Heb.3.4"]}],"footnote":null}],[{"question":"Is the Father the object of prayer?","answer":"Yes.","verse":"Pray to thy Father which is in secret,","reference":"Matthew 6:6","refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"footnote":null},{"question":"Is the Son also the object of prayer?","answer":"Yes.","verse":"Lord Jesus, receive my Spirit,","reference":"Acts 7:59","refs":[{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"footnote":null},{"question":"And the Spirit?","answer":"Yes.","verse":"Grace and peace be unto you from the seven Spirits which are before the throne,*","reference":"Revelation 1:4","refs":[{"printed":"Revelation 1:4","osis":["Rev.1.4"]}],"footnote":null},{"question":"Are we baptized in the name of all the three persons in the Trinity?","answer":"Yes.","verse":"Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,","reference":"Matthew 28:19","refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"footnote":null},{"question":"And is religious worship a prerogative of Deity?","answer":"Yes.","verse":"Worship God,","reference":"Revelation 22:9","refs":[{"printed":"Revelation 22:9","osis":["Rev.22.9"]}],"footnote":null}],[{"question":"Are divine blessings derived from all three persons in the godhead?","answer":"Yes.","verse":"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all,","reference":"2 Corinthians 13:14","refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"footnote":null},{"question":"Have each of these their distinct province in the affair of man’s salvation?","answer":"Yes.","verse":"Through him we both have access by one spirit unto the Father,","reference":"Ephesians 2:18","refs":[{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"footnote":null},{"question":"Is the unity in the godhead a motive to unity among the saints?","answer":"Yes.","verse":"That they all may be one; as thou Father, art in me and I in thee, that they also may be one in us,","reference":"John 17","refs":[{"printed":"John 17","osis":["John.17"]}],"footnote":null},{"question":"Should we hold fast this doctrine?","answer":"Yes.","verse":"Hold fast the form of sound words,","reference":"2 Timothy 1:13","refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"footnote":null}]]},{"question":10,"paragraphs":[[{"question":"Hath God pre-determined all future events?","answer":"Yes.","verse":"He worketh all things according to the counsel of his own will,","reference":"Ephesians 1:11","refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"footnote":null},{"question":"Doth nothing then come by chance?","answer":"No.","verse":"The lot is cast into the lap, but the whole disposal thereof is of the Lord,","reference":"Proverbs 16:33","refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"footnote":null},{"question":"Do God’s decrees extend to the conduct of good men?","answer":"Yes.","verse":"They are created unto good works, which God hath before ordained that they should walk in them,","reference":"Ephesians 2:19","refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]}],"footnote":null},{"question":"And to their salvation?","answer":"Yes.","verse":"They are vessels of mercy, which he hath afore prepared to glory,","reference":"Romans 9:23","refs":[{"printed":"Romans 9:23","osis":["Rom.9.23"]}],"footnote":null},{"question":"Do God’s decrees extend to the conduct of wicked men?","answer":"Yes.","verse":"Him being delivered by the determinate counsel of God, ye by wicked hands have crucified and slain,","reference":"Acts 2:23","refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"footnote":null},{"question":"And to their destruction?","answer":"Yes.","verse":"Who were of old ordained to this condemnation,","reference":"Jude 4","refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"footnote":null},{"question":"Is it lawful for men to cavil at God’s decrees?","answer":"No.","verse":"Who art thou that repliest against God? Hath not the potter power over the clay, of the same lump, to make one vessel to honour, and another unto dishonour?","reference":"Romans 9:20","refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]}],"footnote":null}],[{"question":"Are God’s decrees sovereign and free?","answer":"Yes.","verse":"They are according to the good pleasure of his will,","reference":"Ephesians 1:5","refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"footnote":null},{"question":"Are they eternal?","answer":"Yes.","verse":"For we are chosen in Christ before the foundation of the world,","reference":"Ephesians 1:4","refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"footnote":null},{"question":"Are they infinitely wise?","answer":"Yes.","verse":"We read of the manifold wisdom of God according to his eternal purpose,","reference":"Ephesians 3:10–11","refs":[{"printed":"Ephesians 3:10–11","osis":["Eph.3.10-Eph.3.11"]}],"footnote":null},{"question":"Are they most holy?","answer":"Yes.","verse":"Thy counsels of old are faithfulness and truth,","reference":"Isaiah 25:1","refs":[{"printed":"Isaiah 25:1","osis":["Isa.25.1"]}],"footnote":null},{"question":"Are they impenetrable and unsearchable?","answer":"Yes.","verse":"Who hath known the mind of the Lord?","reference":"Romans 11:34","refs":[{"printed":"Romans 11:34","osis":["Rom.11.34"]}],"footnote":null},{"question":"Are they absolute and unchangeable?","answer":"Yes.","verse":"He is in one mind, and who can turn him?","reference":"Job 23:13","refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"footnote":null},{"question":"Are they all calculated for his own glory?","answer":"Yes.","verse":"He hath made all things for himself,","reference":"Proverbs 16:4","refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"footnote":null}],[{"question":"Are all God’s decrees accomplished?","answer":"No.","verse":"He declares from ancient times the things that are not yet done,","reference":"Isaiah 46:10","refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"footnote":null},{"question":"But will they be all accomplished?","answer":"Yes.","verse":"Surely as I have thought, so shall it come to pass,","reference":"Isaiah 14:24","refs":[{"printed":"Isaiah 14:24","osis":["Isa.14.24"]}],"footnote":null},{"question":"And will any thing come to pass that God hath not decreed?","answer":"No.","verse":"For who is he that saith, and it cometh to pass, when the Lord commandeth it not?","reference":"Lamentations 3:37","refs":[{"printed":"Lamentations 3:37","osis":["Lam.3.37"]}],"footnote":null}],[{"question":"Should we be curious to know the divine decrees?","answer":"No.","verse":"For secret things belong to God,","reference":"Deuteronomy 29:29","refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"footnote":null},{"question":"Are God’s precepts then, and not his decrees, the rule of our conduct?","answer":"Yes.","verse":"Things which are revealed belong unto us and to our children,","reference":"Deuteronomy 29:29","refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"footnote":null}]]},{"question":11,"paragraphs":[[{"question":"Doth God execute his own decrees?","answer":"Yes.","verse":"My counsel shall stand, and I will do all my pleasure,","reference":"Isaiah 45:10","refs":[{"printed":"Isaiah 45:10","osis":["Isa.45.10"]}],"footnote":null},{"question":"Doth God execute his decrees in the works of creation?","answer":"Yes.","verse":"For thy pleasure they are and were created,","reference":"Revelation 4:11","refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"footnote":null},{"question":"Was creation the first external work wherein God began to execute his decrees?","answer":"Yes.","verse":"In the beginning God created the heavens and the earth,","reference":"Genesis 1:1","refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"footnote":null},{"question":"Doth God also execute his decrees in the works of providence?","answer":"Yes.","verse":"He doth according to his will in the armies of heaven, and among the inhabitants of the earth,","reference":"Daniel 4:35","refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"footnote":null}],[{"question":"Doth God make use of good angels for the execution of his decrees?","answer":"Yes.","verse":"They do his commandments,","reference":"Psalm 103:20","refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"footnote":null},{"question":"And of evil angels?","answer":"Yes.","verse":"I will be a lying spirit in the mouth of all the prophets, and he said, go forth and do","reference":"1 Kings 22:22","refs":[{"printed":"1 Kings 22:22","osis":["1Kgs.22.22"]}],"footnote":null},{"question":"And of men?","answer":"Yes.","verse":"That saith of Cyrus, he is my shepherd, and shall perform all my pleasure,","reference":"Isaiah 44:28","refs":[{"printed":"Isaiah 44:28","osis":["Isa.44.28"]}],"footnote":null},{"question":"And of inferior creatures?","answer":"Yes.","verse":"I will hiss for the fly that is in the uttermost parts of the rivers of Egypt,","reference":"Isaiah 7:18","refs":[{"printed":"Isaiah 7:18","osis":["Isa.7.18"]}],"footnote":null},{"question":"But does God sometimes work without instruments?","answer":"Yes.","verse":"Mine own arm brought salvation,","reference":"Isaiah 63:5","refs":[{"printed":"Isaiah 63:5","osis":["Isa.63.5"]}],"footnote":null}],[{"question":"Are God’s works inextricable?","answer":"Yes.","verse":"For no man can find out the work that God makes from the beginning to the end,","reference":"Ecclesiastes 3:11","refs":[{"printed":"Ecclesiastes 3:11","osis":["Eccl.3.11"]}],"footnote":null},{"question":"Can they be amended?","answer":"No.","verse":"Whatsoever God doth—nothing can be put to it, nor any thing taken from it,","reference":"Ecclesiastes 3:14","refs":[{"printed":"Ecclesiastes 3:14","osis":["Eccl.3.14"]}],"footnote":null},{"question":"Ought they to be studied?","answer":"Yes.","verse":"They are sought of them that have pleasure therein,","reference":"Psalm 111:2","refs":[{"printed":"Psalm 111:2","osis":["Ps.111.2"]}],"footnote":null},{"question":"And should we learn of God, first to determine, and then to do?","answer":"Yes.","verse":"Thou shalt also decree a thing, and it shall be established unto thee,","reference":"Job 22:28","refs":[{"printed":"Job 22:28","osis":["Job.22.28"]}],"footnote":null}]]},{"question":12,"paragraphs":[[{"question":"Did God create the world?","answer":"Yes.","verse":"Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands,","reference":"Hebrews 1:10","refs":[{"printed":"Hebrews 1:10","osis":["Heb.1.10"]}],"footnote":null},{"question":"And all things in it?","answer":"Yes.","verse":"God made the world and all things therein,","reference":"Acts 17:24","refs":[{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"footnote":null},{"question":"Did he create the soul of man?","answer":"Yes.","verse":"Who formeth the spirit of man within him,","reference":"Zechariah 12:1","refs":[{"printed":"Zechariah 12:1","osis":["Zech.12.1"]}],"footnote":null},{"question":"And the body of man?","answer":"Yes.","verse":"In thy book were all my members written,","reference":"Psalm 139:16","refs":[{"printed":"Psalm 139:16","osis":["Ps.139.16"]}],"footnote":null},{"question":"Did he create the highest angels?","answer":"Yes.","verse":"By him were all things created, whether they be thrones, etc.,","reference":"Colossians 1:16","refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"footnote":null},{"question":"And the meanest insects?","answer":"Yes.","verse":"God made every thing that creepeth upon the earth after his kind,","reference":"Genesis 1:25","refs":[{"printed":"Genesis 1:25","osis":["Gen.1.25"]}],"footnote":null},{"question":"And what omnipotence wrought, did omniscience approve?","answer":"Yes.","verse":"God saw every thing that he had made and behold it was very good,","reference":"Genesis 1:31","refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"footnote":null}],[{"question":"Did God need any assistance in his work?","answer":"No.","verse":"Who hath prevented me, that I should repay him?","reference":"Job 41:11","refs":[{"printed":"Job 41:11","osis":["Job.41.11"]}],"footnote":null},{"question":"Did he make all things out of nothing?","answer":"Yes.","verse":"For the things which are seen were not made of the things that do appear,","reference":"Hebrews 11:3","refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"footnote":null},{"question":"And by his word?","answer":"Yes.","verse":"He said let there be light: and there was light,","reference":"Genesis 1:3","refs":[{"printed":"Genesis 1:3","osis":["Gen.1.3"]}],"footnote":null},{"question":"And in six days?","answer":"Yes.","verse":"In six days the Lord made heaven and earth,","reference":"Exodus 20:11","refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"footnote":null},{"question":"Did he appoint every creature its proper station and use?","answer":"Yes.","verse":"Let there be lights in the firmament, and let them be for signs and for seasons, for days and for years,","reference":"Genesis 1:14","refs":[{"printed":"Genesis 1:14","osis":["Gen.1.14"]}],"footnote":null},{"question":"Does God go on to create?","answer":"No.","verse":"On the seventh day God rested from all his works,","reference":"Genesis 2:2","refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"footnote":null}]]},{"question":13,"paragraphs":[[{"question":"Were there any men before Adam?","answer":"No.","verse":"He was the first man,","reference":"1 Corinthians 15:45","refs":[{"printed":"1 Corinthians 15:45","osis":["1Cor.15.45"]}],"footnote":null},{"question":"Are all men then derived from Adam?","answer":"Yes.","verse":"He hath made of one blood all nations of men,","reference":"Acts 17:26","refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"footnote":null},{"question":"And did Adam himself derive his being from God?","answer":"Yes.","verse":"Who was the son of God,","reference":"Luke 3:38","refs":[{"printed":"Luke 3:38","osis":["Luke.3.38"]}],"footnote":null}],[{"question":"Did God create man male and female?","answer":"Yes.","verse":"Male and female created he them,","reference":"Genesis 5:2","refs":[{"printed":"Genesis 5:2","osis":["Gen.5.2"]}],"footnote":null},{"question":"Was there a difference in the manner of their creation?","answer":"Yes.","verse":"For the man is not the woman, but the woman of the man,","reference":"1 Corinthians 11:8","refs":[{"printed":"1 Corinthians 11:8","osis":["1Cor.11.8"]}],"footnote":null},{"question":"And in the order of their creation?","answer":"Yes.","verse":"For Adam was first formed, and then Eve,","reference":"1 Timothy 2:13","refs":[{"printed":"1 Timothy 2:13","osis":["1Tim.2.13"]}],"footnote":null},{"question":"And in the end of their creation?","answer":"Yes.","verse":"For the man was not created for the woman, but the woman for the man,","reference":"1 Corinthians 11:9","refs":[{"printed":"1 Corinthians 11:9","osis":["1Cor.11.9"]}],"footnote":null}],[{"question":"Was man made after the image of God?","answer":"Yes.","verse":"God created man after his own image,","reference":"Genesis 1:27","refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"footnote":null},{"question":"Did that image consist in knowledge?","answer":"Yes.","verse":"For we are renewed in knowledge after the image of him that created us,","reference":"Colossians 3:10","refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"footnote":null},{"question":"And in righteousness and holiness?","answer":"Yes.","verse":"For the new man after God, is created in righteousness and true holiness,","reference":"Ephesians 4:24","refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"footnote":null},{"question":"And in authority and government?","answer":"Yes.","verse":"For thou hast put all things under his feet,","reference":"Psalm 8:6","refs":[{"printed":"Psalm 8:6","osis":["Ps.8.6"]}],"footnote":null},{"question":"Was this state of man a very glorious one?","answer":"Yes.","verse":"Thou hast crowned him with glory and honour,","reference":"Psalm 8:5","refs":[{"printed":"Psalm 8:5","osis":["Ps.8.5"]}],"footnote":null},{"question":"But was it an abiding one?","answer":"No.","verse":"For man being in honour abideth not,","reference":"Psalm 49:12","refs":[{"printed":"Psalm 49:12","osis":["Ps.49.12"]}],"footnote":null}]]},{"question":14,"paragraphs":[[{"question":"Is God’s providence universal?","answer":"Yes.","verse":"His kingdom ruleth over all,","reference":"Psalm 103:19","refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"footnote":null},{"question":"Does it extend to all worlds?","answer":"Yes.","verse":"Whatsoever the Lord pleased that did he in heaven and in earth,","reference":"Psalm 135:6","refs":[{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"footnote":null},{"question":"And to all creatures?","answer":"Yes.","verse":"He upholdeth all things by the word of his power,","reference":"Hebrews 1:3","refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"footnote":null},{"question":"Does it extend to inanimate creatures?","answer":"Yes.","verse":"He binds the sweet influences of the Pleiades, and looses the bands of Orion,","reference":"Job 38:31","refs":[{"printed":"Job 38:31","osis":["Job.38.31"]}],"footnote":null},{"question":"And to the animal creation?","answer":"Yes.","verse":"The stork knoweth her appointed times,","reference":"Jeremiah 8:7","refs":[{"printed":"Jeremiah 8:7","osis":["Jer.8.7"]}],"footnote":null},{"question":"Does it order all events relative to particular persons?","answer":"Yes.","verse":"Man’s days are determined, the number of his months are with God,","reference":"Job 14:5","refs":[{"printed":"Job 14:5","osis":["Job.14.5"]}],"footnote":null},{"question":"And to kingdoms and societies of men?","answer":"Yes.","verse":"He changeth the times and the seasons, he removeth kings and setteth up","reference":"Daniel 2:21","refs":[{"printed":"Daniel 2:21","osis":["Dan.2.21"]}],"footnote":null},{"question":"Doth God exercise a special providence over some places?","answer":"Yes.","verse":"Thus Canaan was a land that God cared for,","reference":"Deuteronomy 11:12","refs":[{"printed":"Deuteronomy 11:12","osis":["Deut.11.12"]}],"footnote":null},{"question":"And over some persons?","answer":"Yes.","verse":"He is the Saviour of all men, but especially of them that believe,","reference":"1 Timothy 4:10","refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"footnote":null},{"question":"Is it a desirable thing to be interested in God’s special providence?","answer":"Yes.","verse":"Remember me, O Lord, with the favour which thou bearest to thy- people,","reference":"Psalm 106:4","refs":[{"printed":"Psalm 106:4","osis":["Ps.106.4"]}],"footnote":null}],[{"question":"Doth God’s providence extend to all actions?","answer":"Yes.","verse":"A man’s heart deviseth his way, but God directeth his steps,","reference":"Proverbs 16:9","refs":[{"printed":"Proverbs 16:9","osis":["Prov.16.9"]}],"footnote":null},{"question":"Doth it extend to all natural actions?","answer":"Yes.","verse":"In him we live and move,","reference":"Acts 17:28","refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"footnote":null},{"question":"And to all fortuitous actions?","answer":"Yes.","verse":"Thus a certain man drew a bow at a venture and smote the king of Israel between the joints of the harness,","reference":"1 Kings 22:34","refs":[{"printed":"1 Kings 22:34","osis":["1Kgs.22.34"]}],"footnote":null},{"question":"And to all good actions?","answer":"Yes.","verse":"The steps of a good man are ordered by the Lord,","reference":"Psalm 37:23","refs":[{"printed":"Psalm 37:23","osis":["Ps.37.23"]}],"footnote":null},{"question":"And to evil actions?","answer":"Yes.","verse":"It was not you that sent me hither, but God,","reference":"Genesis 45:8","refs":[{"printed":"Genesis 45:8","osis":["Gen.45.8"]}],"footnote":null},{"question":"And can God bring good out of evil?","answer":"Yes.","verse":"You thought evil against me, but God meant it unto good,","reference":"Genesis 50:20","refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]}],"footnote":null},{"question":"Are God’s providences mysterious?","answer":"Yes.","verse":"His judgments are a great deep,","reference":"Psalm 36:6","refs":[{"printed":"Psalm 36:6","osis":["Ps.36.6"]}],"footnote":null},{"question":"But are they harmonious?","answer":"Yes.","verse":"They work together,","reference":"Romans 8:28","refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"footnote":null}],[{"question":"Is preservation an act of providence?","answer":"Yes.","verse":"Which holdeth our soul in life,","reference":"Psalm 66:9","refs":[{"printed":"Psalm 66:9","osis":["Ps.66.9"]}],"footnote":null},{"question":"Did God preserve us in our infant state?","answer":"Yes.","verse":"Thou art my God from my mother’s belly,","reference":"Psalm 22:10","refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"footnote":null},{"question":"And will he preserve us in declining years?","answer":"Yes.","verse":"To hoary hairs will I carry you,","reference":"Isaiah 46:4","refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]}],"footnote":null},{"question":"Doth he give us food?","answer":"Yes.","verse":"He filleth our hearts with food and gladness,","reference":"Acts 14:17","refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"footnote":null},{"question":"And rest?","answer":"Yes.","verse":"He giveth his beloved sleep,","reference":"Psalm 127:2","refs":[{"printed":"Psalm 127:2","osis":["Ps.127.2"]}],"footnote":null},{"question":"Doth he preserve us from threatening dangers?","answer":"Yes.","verse":"He keepeth all our bones,","reference":"Psalm 34:20","refs":[{"printed":"Psalm 34:20","osis":["Ps.34.20"]}],"footnote":null},{"question":"And endow us with wisdom for our several trades?","answer":"Yes.","verse":"Bezaleel and Oholiab were filled with the spirit of God in all manner of workmanship,","reference":"Exodus 35:31","refs":[{"printed":"Exodus 35:31","osis":["Exod.35.31"]}],"footnote":null},{"question":"Does God’s care extend to the meanest creatures?","answer":"Yes.","verse":"Not a sparrow shall fall to the ground without your Father,","reference":"Matthew 10:29","refs":[{"printed":"Matthew 10:29","osis":["Matt.10.29"]}],"footnote":null}],[{"question":"Is government also an act of providence?","answer":"Yes.","verse":"God ruleth by his power for ever,","reference":"Psalm 66:7","refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]}],"footnote":null},{"question":"Doth God maintain the laws and ordinances of nature?","answer":"Yes.","verse":"Thus we read of his covenant of the day, and his covenant of the night,","reference":"Jeremiah 33:20","refs":[{"printed":"Jeremiah 33:20","osis":["Jer.33.20"]}],"footnote":null},{"question":"But doth he sometimes suspend and act contrary to them?","answer":"Yes.","verse":"So the sun stood still in the midst of heaven, and hasted not to go down about a whole day,","reference":"Joshua 10:13","refs":[{"printed":"Joshua 10:13","osis":["Josh.10.13"]}],"footnote":null},{"question":"Doth he uphold all creatures in their operations?","answer":"Yes.","verse":"The eagle mounteth up at his command, and maketh her nest on high,","reference":"Job 39:27","refs":[{"printed":"Job 39:27","osis":["Job.39.27"]}],"footnote":null},{"question":"But can he also restrain those operations?","answer":"Yes.","verse":"He shut the lion’s mouth,","reference":"Daniel 6:22","refs":[{"printed":"Daniel 6:22","osis":["Dan.6.22"]}],"footnote":null},{"question":"Doth he exercise a peculiar government over the church?","answer":"Yes.","verse":"God ruleth in Jacob,","reference":"Psalm 59:13","refs":[{"printed":"Psalm 59:13","osis":["Ps.59.13"]}],"footnote":null}],[{"question":"Is God’s government supreme?","answer":"Yes.","verse":"He is King of kings and Lord of lords,","reference":"Revelation 19:16","refs":[{"printed":"Revelation 19:16","osis":["Rev.19.16"]}],"footnote":null},{"question":"Is it just and rightful?","answer":"Yes.","verse":"Thine is the kingdom, O Lord,","reference":"1 Chronicles 29:11","refs":[{"printed":"1 Chronicles 29:11","osis":["1Chr.29.11"]}],"footnote":null},{"question":"Is it most wise?","answer":"Yes.","verse":"How unsearchable are his judgments,","reference":"Romans 11:33","refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"footnote":null},{"question":"Is it holy?","answer":"Yes.","verse":"The Lord is righteous in all his ways, and holy in all his works,","reference":"Psalm 145:17","refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"footnote":null},{"question":"Is it absolute and arbitrary?","answer":"Yes.","verse":"Why dost thou strive against him? for he giveth not account of any of his matters,","reference":"Job 33:13","refs":[{"printed":"Job 33:13","osis":["Job.33.13"]}],"footnote":null},{"question":"Is it effectual and uncontrollable?","answer":"Yes.","verse":"What his soul desireth that he doth,","reference":"Job 23:13","refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"footnote":null}],[{"question":"Is God’s providential government an argument for trust and confidence?","answer":"Yes.","verse":"Commit thy way unto the Lord,","reference":"Psalm 37:5","refs":[{"printed":"Psalm 37:5","osis":["Ps.37.5"]}],"footnote":null},{"question":"And for silence and submission?","answer":"Yes.","verse":"Be still, and know that I am God,","reference":"Psalm 46:10","refs":[{"printed":"Psalm 46:10","osis":["Ps.46.10"]}],"footnote":null},{"question":"And for praise and thanksgiving?","answer":"Yes.","verse":"Allelujah, the Lord God omnipotent reigneth,","reference":"Revelation 19:6","refs":[{"printed":"Revelation 19:6","osis":["Rev.19.6"]}],"footnote":null}]]},{"question":15,"paragraphs":[[{"question":"Did God make man perfectly holy?","answer":"Yes.","verse":"God made man upright,","reference":"Ecclesiastes 7:29","refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"footnote":null},{"question":"And perfectly happy?","answer":"Yes.","verse":"For he blessed him,","reference":"Genesis 1:28","refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"footnote":null},{"question":"Did he give him a law?","answer":"Yes.","verse":"The Lord God commanded the man,","reference":"Genesis 2:16","refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"footnote":null},{"question":"And was man as God’s creature obliged to obey that law?","answer":"Yes.","verse":"Remember, O Israel, for thou art my servant, I have formed thee,","reference":"Isaiah 44:21","refs":[{"printed":"Isaiah 44:21","osis":["Isa.44.21"]}],"footnote":null}],[{"question":"Was the covenant which God entered into with Adam, a covenant of life?","answer":"Yes.","verse":"For the law is not of faith; but the man that doeth them shall live in them,","reference":"Galatians 3:12","refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"footnote":null},{"question":"Was there a special command given him by way of trial?","answer":"Yes.","verse":"Of the tree of knowledge of good and evil thou shalt not eat,","reference":"Genesis 3:17","refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"footnote":null},{"question":"And was death threatened in case of disobedience?","answer":"Yes.","verse":"In the day thou eatest thou shalt surely die,","reference":"Genesis 2:17","refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"footnote":null},{"question":"Was he under any natural necessity to break this law?","answer":"No.","verse":"For of every other tree of the garden he had liberty to eat,","reference":"Genesis 2:16","refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"footnote":null}],[{"question":"Was this covenant made with Adam as a public head?","answer":"Yes.","verse":"For he was the figure of him that was to come,","reference":"Romans 5:14","refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"footnote":null},{"question":"Was Eve included in it?","answer":"Yes.","verse":"For God said unto the woman, what hast thou done,","reference":"Genesis 3:13","refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"footnote":null},{"question":"Was this law worthy of God?","answer":"Yes.","verse":"Shall not the Judge of all the earth do right?","reference":"Genesis 18:25","refs":[{"printed":"Genesis 18:25","osis":["Gen.18.25"]}],"footnote":null},{"question":"Is the second covenant better than the first?","answer":"Yes.","verse":"For Christ is the Mediator of a better covenant,","reference":"Hebrews 8:6","refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]}],"footnote":null}]]},{"question":16,"paragraphs":[[{"question":"Did man fall from that estate in which he was created?","answer":"Yes.","verse":"They have sought out many inventions,","reference":"Ecclesiastes 7:29","refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"footnote":null},{"question":"Did he fall from a state of knowledge?","answer":"Yes.","verse":"His understanding is darkened,","reference":"Ephesians 4:18","refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"footnote":null},{"question":"Did he fall from a state of holiness?","answer":"Yes.","verse":"He is alienated from the life of God,","reference":"Ephesians 4:18","refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"footnote":null},{"question":"And from a state of freedom?","answer":"Yes.","verse":"He that committeth sin is the servant of sin,","reference":"John 8:34","refs":[{"printed":"John 8:34","osis":["John.8.34"]}],"footnote":null},{"question":"And from a state of rest?","answer":"Yes.","verse":"There is no peace, saith my God, to the wicked,","reference":"Isaiah 57:21","refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"footnote":null},{"question":"And from a state of communion with God?","answer":"Yes.","verse":"For Adam and his wife hid themselves from the presence of the Lord God,","reference":"Genesis 3:8","refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]}],"footnote":null},{"question":"And from a state of happiness?","answer":"Yes.","verse":"So he drove out the man,","reference":"Genesis 3:24","refs":[{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"footnote":null},{"question":"And do all mankind imitate the sin of their first parents?","answer":"Yes.","verse":"They, like Adam, have transgressed the covenant,","reference":"Hosea 6:7","refs":[{"printed":"Hosea 6:7","osis":["Hos.6.7"]}],"footnote":null}],[{"question":"Did God foresee Adam’s sin?","answer":"Yes.","verse":"I knew that thou wouldest deal very treacherously,","reference":"Isaiah 48:8","refs":[{"printed":"Isaiah 48:8","osis":["Isa.48.8"]}],"footnote":null},{"question":"But was he the author of it?","answer":"No.","verse":"For he is a God of truth and without iniquity, just and right is he,","reference":"Deuteronomy 32:4","refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"footnote":null},{"question":"Is man’s ruin then from himself?","answer":"Yes.","verse":"O Israel, thou hast destroyed thyself,","reference":"Hosea 13:9","refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]}],"footnote":null}],[{"question":"Should Adam’s fall teach us to be watchful over ourselves?","answer":"Yes.","verse":"Let him that thinketh he standeth take heed lest he fall,","reference":"1 Corinthians 10:12","refs":[{"printed":"1 Corinthians 10:12","osis":["1Cor.10.12"]}],"footnote":null},{"question":"And to disclaim all confidence in the creature?","answer":"Yes.","verse":"For surely men of low degree are vanity, and men of high degree are a lie,","reference":"Psalm 62:9","refs":[{"printed":"Psalm 62:9","osis":["Ps.62.9"]}],"footnote":null}]]},{"question":17,"paragraphs":[[{"question":"Doth sin suppose a law?","answer":"Yes.","verse":"For where no law is there is no transgression,","reference":"Romans 4:15","refs":[{"printed":"Romans 4:15","osis":["Rom.4.15"]}],"footnote":null},{"question":"Is sin the breach of law?","answer":"Yes.","verse":"For it is the transgression of the law,","reference":"1 John 3:4","refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"footnote":null},{"question":"Is the omission of what the law requires sin?","answer":"Yes.","verse":"They hearkened not unto my words nor to my law,","reference":"Jeremiah 6:19","refs":[{"printed":"Jeremiah 6:19","osis":["Jer.6.19"]}],"footnote":null},{"question":"And the commission of what it forbids?","answer":"Yes.","verse":"They have trespassed against my law,","reference":"Hosea 8:1","refs":[{"printed":"Hosea 8:1","osis":["Hos.8.1"]}],"footnote":null},{"question":"Is sin then aggravated by a knowledge of God’s law?","answer":"Yes.","verse":"And knowest his will, being instructed out of the law,","reference":"Romans 2:18","refs":[{"printed":"Romans 2:18","osis":["Rom.2.18"]}],"footnote":null}],[{"question":"Doth the law of God extend to our thoughts?","answer":"Yes.","verse":"He that looketh upon a woman to lust after her committeth adultery in his heart,","reference":"Matthew 5:28","refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"footnote":null},{"question":"And to our words?","answer":"Yes.","verse":"Let no corrupt communication proceed out of your mouth,","reference":"Ephesians 4:29","refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"footnote":null},{"question":"And to our actions?","answer":"Yes.","verse":"O do not this abominable thing which I hate,","reference":"Jeremiah 44:4","refs":[{"printed":"Jeremiah 44:4","osis":["Jer.44.4"]}],"footnote":null},{"question":"And to the temper of our minds?","answer":"Yes.","verse":"Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind,","reference":"Matthew 22:37","refs":[{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"footnote":null},{"question":"And is every breach of the law sinful?","answer":"Yes.","verse":"For all unrighteousness is sin,","reference":"1 John 5:17","refs":[{"printed":"1 John 5:17","osis":["1John.5.17"]}],"footnote":null}]]},{"question":18,"paragraphs":[[{"question":"Did our first parents sin?","answer":"Yes.","verse":"Thy first father hath sinned,","reference":"Isaiah 43:27","refs":[{"printed":"Isaiah 43:27","osis":["Isa.43.27"]}],"footnote":null},{"question":"Did they sin by eating the forbidden fruit?","answer":"Yes.","verse":"For she took of the fruit and did eat, and gave also to her husband with her, and he did eat,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"Was there in this sin the lust of the flesh?","answer":"Yes.","verse":"For she saw that the tree was good for food,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"And the lust of the eye?","answer":"Yes.","verse":"For she saw that it was pleasant to the eyes,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"And the pride of life?","answer":"Yes.","verse":"For she saw that it was a tree to be desired to make one wise,","reference":"Genesis 3:6","refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"footnote":null},{"question":"Was it an instance of horrid rebellion against God?","answer":"Yes.","verse":"Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat,","reference":"Genesis 3:11","refs":[{"printed":"Genesis 3:11","osis":["Gen.3.11"]}],"footnote":null},{"question":"And of amazing folly in man?","answer":"Yes.","verse":"This their way was their folly,","reference":"Psalm 49:13","refs":[{"printed":"Psalm 49:13","osis":["Ps.49.13"]}],"footnote":null}],[{"question":"Did our first parents fall without a tempter?","answer":"No.","verse":"For the serpent said unto the woman, Yea, hath God said,","reference":"Genesis 3:1","refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"footnote":null},{"question":"Was this serpent the devil?","answer":"Yes.","verse":"The old serpent, which is the devil, and Satan,","reference":"Revelation 20:2","refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"footnote":null},{"question":"But could he force their consent?","answer":"No.","verse":"Resist the devil and he will fly from you,","reference":"James 4:7","refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"footnote":null},{"question":"Did he notwithstanding prevail?","answer":"Yes.","verse":"The serpent beguiled me and I did eat,","reference":"Genesis 3:13","refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"footnote":null},{"question":"Did he in all this aim at their destruction?","answer":"Yes.","verse":"For he is Abaddon, (the destroyer),","reference":"Revelation 9:11","refs":[{"printed":"Revelation 9:11","osis":["Rev.9.11"]}],"footnote":null}],[{"question":"Did Satan act a subtil part in tempting?","answer":"Yes.","verse":"The serpent beguiled Eve through his subtilty,","reference":"2 Corinthians 11:3","refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"footnote":null},{"question":"Did he promise impunity?","answer":"Yes.","verse":"Ye shall not surely die,","reference":"Genesis 3:4","refs":[{"printed":"Genesis 3:4","osis":["Gen.3.4"]}],"footnote":null},{"question":"Did he promise improvement?","answer":"Yes.","verse":"Your eyes shall be opened,","reference":"Genesis 3:5","refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"footnote":null},{"question":"Did he feed them with high thoughts of themselves?","answer":"Yes.","verse":"Ye shall be as gods,","reference":"Genesis 3:5","refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"footnote":null},{"question":"Did he suggest to them hard thoughts of God?","answer":"Yes.","verse":"For he said, God doth know this,","reference":"Genesis 3:5","refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"footnote":null},{"question":"Was it an instance of his policy first to assault the woman?","answer":"Yes.","verse":"For she is the weaker vessel,","reference":"1 Peter 3:7","refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"footnote":null},{"question":"And to assault her when alone?","answer":"Yes.","verse":"For two are better than one—for if they fall, the one will lift up the his fellow,","reference":"Ecclesiastes 4:9–10","refs":[{"printed":"Ecclesiastes 4:9–10","osis":["Eccl.4.9-Eccl.4.10"]}],"footnote":null}]]},{"question":19,"paragraphs":[[{"question":"Are all mankind descended from Adam and Eve?","answer":"Yes.","verse":"For Adam called his wife’s name Eve because she was the mother of all living,","reference":"Genesis 3:20","refs":[{"printed":"Genesis 3:20","osis":["Gen.3.20"]}],"footnote":null},{"question":"Are we all concerned in our first parent’s disobedience?","answer":"Yes.","verse":"By one man sin entered into the world,","reference":"Romans 5:12","refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"footnote":null},{"question":"Is our nature tainted with the filth of that sin?","answer":"Yes.","verse":"For what is man that he should be clean, and he which is born of a woman that he should be righteous,","reference":"Job 15:14","refs":[{"printed":"Job 15:14","osis":["Job.15.14"]}],"footnote":null},{"question":"Is the guilt of it imputed to us?","answer":"Yes.","verse":"For by the offence of one judgment came upon all men to condemnation,","reference":"Romans 5:18","refs":[{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"footnote":null},{"question":"Are we exposed to the dreadful consequences of it?","answer":"Yes.","verse":"So death passed upon all men, for that all have sinned,","reference":"Romans 5:12","refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"footnote":null},{"question":"And have we no power of our own to prevent all this?","answer":"No.","verse":"For whilst we were yet without strength Christ died for us,","reference":"Romans 5:6","refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"footnote":null}],[{"question":"Was this the case of Adam’s immediate descendants?","answer":"Yes.","verse":"For he begat a son in his own likeness,","reference":"Genesis 5:3","refs":[{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"footnote":null},{"question":"Is it the case of all those who in future ages descend from him?","answer":"Yes.","verse":"For we have all borne the image of the earthly,","reference":"1 Corinthians 15:49","refs":[{"printed":"1 Corinthians 15:49","osis":["1Cor.15.49"]}],"footnote":null},{"question":"But was it the case of Christ?","answer":"No.","verse":"He was that holy thing,","reference":"Luke 1:35","refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"footnote":null},{"question":"Was he therefore descended from Adam in a way of ordinary generation?","answer":"No.","verse":"For his mother was found with child by the Holy Ghost,","reference":"Matthew 1:18","refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"footnote":null},{"question":"Should we be humbled for original sin?","answer":"Yes.","verse":"Behold I was shapen in iniquity,","reference":"Psalm 51:5","refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"footnote":null}]]},{"question":20,"paragraphs":[[{"question":"Is all mankind in a state of sin?","answer":"Yes.","verse":"For both Jews and Gentiles are all under sin,","reference":"Romans 3:9","refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"footnote":null},{"question":"Were they brought into this state by the fall?","answer":"Yes.","verse":"In whom all have sinned,","reference":"Romans 5:12","refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"footnote":null},{"question":"Hath sin corrupted the whole man?","answer":"Yes.","verse":"The whole head is sick, and the whole heart faint,","reference":"Isaiah 1:5","refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"footnote":null},{"question":"Doth an inclination to sin appear very early?","answer":"Yes.","verse":"The wicked are estranged from the womb, they go astray as soon as they are born,","reference":"Psalm 58:3","refs":[{"printed":"Psalm 58:3","osis":["Ps.58.3"]}],"footnote":null},{"question":"And doth it continue even after grace is implanted?","answer":"Yes.","verse":"For if we say that we have no sin, we deceive ourselves,","reference":"1 John 1:8","refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"footnote":null}],[{"question":"Is mankind in a state of misery?","answer":"Yes.","verse":"Woe unto us that we have sinned,","reference":"Lamentations 5:6","refs":[{"printed":"Lamentations 5:6","osis":["Lam.5.6"]}],"footnote":null},{"question":"Is the whole creation the worse for sin?","answer":"Yes.","verse":"The creature is now made subject to vanity,","reference":"Romans 8:20","refs":[{"printed":"Romans 8:20","osis":["Rom.8.20"]}],"footnote":null},{"question":"But do sinners above all others feel the sad effects of it?","answer":"Yes.","verse":"Evil pursueth sinners,","reference":"Proverbs 13:21","refs":[{"printed":"Proverbs 13:21","osis":["Prov.13.21"]}],"footnote":null},{"question":"Is it great misery that is consequent upon the fall?","answer":"Yes.","verse":"The misery of man is great upon him,","reference":"Ecclesiastes 8:6","refs":[{"printed":"Ecclesiastes 8:6","osis":["Eccl.8.6"]}],"footnote":null},{"question":"Is it intolerable?","answer":"Yes.","verse":"My punishment is greater than I can bear,","reference":"Genesis 4:3","refs":[{"printed":"Genesis 4:3","osis":["Gen.4.3"]}],"footnote":null},{"question":"And is it abiding?","answer":"Yes.","verse":"The wrath of God abideth on him,","reference":"John 3:36","refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"footnote":null}],[{"question":"Are all men sensible of this?","answer":"No.","verse":"For they say they shall have peace, though they walk in the imagination of their heart,","reference":"Deuteronomy 29:19","refs":[{"printed":"Deuteronomy 29:19","osis":["Deut.29.19"]}],"footnote":null},{"question":"But should they be sensible of it?","answer":"Yes.","verse":"Now consider this, ye that forget God, lest I tear you in pieces,","reference":"Psalm 50:22","refs":[{"printed":"Psalm 50:22","osis":["Ps.50.22"]}],"footnote":null},{"question":"And shall they be sensible of it?","answer":"Yes.","verse":"They shall see and be ashamed,","reference":"Isaiah 26:11","refs":[{"printed":"Isaiah 26:11","osis":["Isa.26.11"]}],"footnote":null},{"question":"And are the saints sensible of it?","answer":"Yes.","verse":"O wretched man that I am, who shall deliver me from the body of this death,","reference":"Romans 7:24","refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"footnote":null}]]},{"question":21,"paragraphs":[[{"question":"Hath Adam’s sin brought all mankind into a state of guilt?","answer":"Yes.","verse":"By one man’s disobedience many were made sinners,","reference":"Romans 5:19","refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"footnote":null},{"question":"Doth this appear in the case of those who never committed actual sin?","answer":"Yes.","verse":"For death reigned from Adam unto Moses, even over them that had not sinned after the similitude of Adam’s transgression,","reference":"Romans 5:14","refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"footnote":null},{"question":"Is it usual for God thus to impute the sins of the fathers to the children?","answer":"Yes.","verse":"He visiteth the iniquity of the fathers upon the children,","reference":"Exodus 20:5","refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]}],"footnote":null},{"question":"And is he just in so doing?","answer":"Yes.","verse":"There is no unrighteousness in him,","reference":"John 7:13","refs":[{"printed":"John 7:13","osis":["John.7.13"]}],"footnote":null}],[{"question":"Hath sin deprived us of our original righteousness?","answer":"Yes.","verse":"We are far from righteousness,","reference":"Isaiah 46:2","refs":[{"printed":"Isaiah 46:2","osis":["Isa.46.2"]}],"footnote":null},{"question":"Are there no remains of it?","answer":"No.","verse":"In me, that is in my flesh, dwelleth no good thing,","reference":"Romans 7:18","refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"footnote":null},{"question":"Are we thereby incapacitated for duty?","answer":"Yes.","verse":"How to perform that which is good I find not,","reference":"Romans 7:18","refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"footnote":null},{"question":"And estranged from it?","answer":"Yes.","verse":"They are all estranged from me,","reference":"Ezekiel 14:5","refs":[{"printed":"Ezekiel 14:5","osis":["Ezek.14.5"]}],"footnote":null},{"question":"Is the nature of man defiled by the fall?","answer":"Yes.","verse":"We are all as an unclean thing,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null},{"question":"Doth this defilement extend to both the inward and the outward man?","answer":"Yes.","verse":"It is a filthiness both to flesh and spirit,","reference":"2 Corinthians 7:1","refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"footnote":null},{"question":"Doth it extend to all the faculties of the inward man?","answer":"Yes.","verse":"Their mind and conscience is defiled,","reference":"Titus 1:15","refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"footnote":null},{"question":"And to all the members of the outward man?","answer":"Yes.","verse":"For we yield our members as servants to uncleanness and to iniquity,","reference":"Romans 6:19","refs":[{"printed":"Romans 6:19","osis":["Rom.6.19"]}],"footnote":null},{"question":"Do we now commit sin naturally?","answer":"Yes.","verse":"We drink iniquity like water,","reference":"Job 15:16","refs":[{"printed":"Job 15:16","osis":["Job.15.16"]}],"footnote":null},{"question":"And delight in it?","answer":"Yes.","verse":"It is sweet in the mouth,","reference":"Job 20:12","refs":[{"printed":"Job 20:12","osis":["Job.20.12"]}],"footnote":null},{"question":"Is this the case of little children?","answer":"Yes.","verse":"For foolishness is bound up in the heart of a child,","reference":"Proverbs 22:15","refs":[{"printed":"Proverbs 22:15","osis":["Prov.22.15"]}],"footnote":null},{"question":"And of all mankind?","answer":"Yes.","verse":"For the whole world lieth in wickedness,","reference":"1 John 5:19","refs":[{"printed":"1 John 5:19","osis":["1John.5.19"]}],"footnote":null}],[{"question":"Is corrupt nature contrary to the being and perfections of God?","answer":"Yes.","verse":"The carnal mind is enmity against God,","reference":"Romans 8:7","refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"footnote":null},{"question":"And to the law of God?","answer":"Yes.","verse":"It is not subject to the law of God, neither indeed can be,","reference":"Romans 8:7","refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"footnote":null},{"question":"And to the grace of God?","answer":"Yes.","verse":"For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other,","reference":"Galatians 5:17","refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"footnote":null},{"question":"And are the worst men’s actions a copy of the best men’s hearts?","answer":"Yes.","verse":"For as in water face answereth to face, so the heart of man to man,","reference":"Proverbs 27:19","refs":[{"printed":"Proverbs 27:19","osis":["Prov.27.19"]}],"footnote":null}]]},{"question":22,"paragraphs":[[{"question":"Is fallen man rendered unworthy of communion with God?","answer":"Yes.","verse":"For what communion hath light with darkness?","reference":"2 Corinthians 6:14","refs":[{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"footnote":null},{"question":"And unfit for it?","answer":"Yes.","verse":"For can two walk together unless they are agreed?","reference":"Amos 3:3","refs":[{"printed":"Amos 3:3","osis":["Amos.3.3"]}],"footnote":null},{"question":"And is he excluded from it?","answer":"Yes.","verse":"Your iniquities have separated between you and your God,","reference":"Isaiah 59:2","refs":[{"printed":"Isaiah 59:2","osis":["Isa.59.2"]}],"footnote":null},{"question":"But may not this breach be repaired?","answer":"Yes.","verse":"Ye who sometimes were far off are made nigh by the blood of Christ,","reference":"Ephesians 2:13","refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"footnote":null}],[{"question":"Is fallen man under God’s wrath?","answer":"Yes.","verse":"And were by nature the children of wrath even as others,","reference":"Ephesians 2:3","refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"footnote":null},{"question":"Will this wrath certainly find out those who are the subjects of it?","answer":"Yes.","verse":"There is no escaping,","reference":"Ezra 9:14","refs":[{"printed":"Ezra 9:14","osis":["Ezra.9.14"]}],"footnote":null},{"question":"Is it therefore a dreadful thing to be exposed to it?","answer":"Yes.","verse":"Who can stand before his indignation?","reference":"Nahum 1:6","refs":[{"printed":"Nahum 1:6","osis":["Nah.1.6"]}],"footnote":null},{"question":"And are the saints sensible that it is so?","answer":"Yes.","verse":"Rebuke me not in thy wrath,","reference":"Psalm 38:1","refs":[{"printed":"Psalm 38:1","osis":["Ps.38.1"]}],"footnote":null}],[{"question":"Is fallen man under God’s curse?","answer":"Yes.","verse":"As many as are of the works of the law, are under the curse,","reference":"Ephesians 3:11","refs":[{"printed":"Ephesians 3:11","osis":["Eph.3.11"]}],"footnote":null},{"question":"Is there a curse upon the bodies of the wicked?","answer":"Yes.","verse":"It shall come into their bowels like water, and like oil into their bones,","reference":"Psalm 109:18","refs":[{"printed":"Psalm 109:18","osis":["Ps.109.18"]}],"footnote":null},{"question":"And upon their labours?","answer":"Yes.","verse":"Ye looked for much, and, lo, it came too little,","reference":"Haggai 1:9","refs":[{"printed":"Haggai 1:9","osis":["Hag.1.9"]}],"footnote":null},{"question":"And upon their families?","answer":"Yes.","verse":"The curse of the Lord is in the house of the wicked,","reference":"Proverbs 3:33","refs":[{"printed":"Proverbs 3:33","osis":["Prov.3.33"]}],"footnote":null},{"question":"And upon their enjoyments?","answer":"Yes.","verse":"I will curse your blessings, yea I have cursed them already,","reference":"Malachi 2:2","refs":[{"printed":"Malachi 2:2","osis":["Mal.2.2"]}],"footnote":null},{"question":"Does this curse extend to sinners of every degree?","answer":"Yes.","verse":"It goes forth over the face of the whole earth, and cutteth off on every side,","reference":"Zechariah 5:3","refs":[{"printed":"Zechariah 5:3","osis":["Zech.5.3"]}],"footnote":null}],[{"question":"Are fallen men subject to many internal and spiritual evils?","answer":"Yes.","verse":"This is thy wickedness, because it is bitter, because it reacheth unto thine heart,","reference":"Jeremiah 4:18","refs":[{"printed":"Jeremiah 4:18","osis":["Jer.4.18"]}],"footnote":null},{"question":"Are they subject to the tyranny of Satan?","answer":"Yes.","verse":"He worketh in the children of disobedience,","reference":"Ephesians 2:2","refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"footnote":null},{"question":"And to judicial blindness?","answer":"Yes.","verse":"God hath given them the spirit of slumber, eyes that they should not see,","reference":"Romans 11:8","refs":[{"printed":"Romans 11:8","osis":["Rom.11.8"]}],"footnote":null},{"question":"And to hardness of heart?","answer":"Yes.","verse":"Having their conscience seared,","reference":"1 Timothy 4:2","refs":[{"printed":"1 Timothy 4:2","osis":["1Tim.4.2"]}],"footnote":null},{"question":"And to vile affections?","answer":"Yes.","verse":"For this cause God gave them up to vile affections,","reference":"Romans 1:26","refs":[{"printed":"Romans 1:26","osis":["Rom.1.26"]}],"footnote":null},{"question":"And to strong delusions?","answer":"Yes.","verse":"God shall send them strong delusion to believe a lie,","reference":"2 Thessalonians 2:11","refs":[{"printed":"2 Thessalonians 2:11","osis":["2Thess.2.11"]}],"footnote":null},{"question":"And to great distress and perplexity of mind?","answer":"Yes.","verse":"Terrors take hold of him as waters, a tempest stealeth him away in the night,","reference":"Job 27:20","refs":[{"printed":"Job 27:20","osis":["Job.27.20"]}],"footnote":null}],[{"question":"Is fallen man subject to many external evils?","answer":"Yes.","verse":"Many sorrows shall be to the wicked,","reference":"Psalm 32:10","refs":[{"printed":"Psalm 32:10","osis":["Ps.32.10"]}],"footnote":null},{"question":"Is he exposed to bodily diseases?","answer":"Yes.","verse":"The Lord shall smite thee with a consumption, and with a fever,","reference":"Deuteronomy 28:22","refs":[{"printed":"Deuteronomy 28:22","osis":["Deut.28.22"]}],"footnote":null},{"question":"And to toil and labour?","answer":"Yes.","verse":"In the sweat of thy face thou shalt eat bread,","reference":"Genesis 3:9","refs":[{"printed":"Genesis 3:9","osis":["Gen.3.9"]}],"footnote":null},{"question":"And to crosses and disappointments?","answer":"Yes.","verse":"Thou shalt build, but I will throw down,","reference":"Malachi 1:4","refs":[{"printed":"Malachi 1:4","osis":["Mal.1.4"]}],"footnote":null},{"question":"And to contempt and reproach?","answer":"Yes.","verse":"Thou shalt become a proverb and a bye-word,","reference":"Deuteronomy 28:37","refs":[{"printed":"Deuteronomy 28:37","osis":["Deut.28.37"]}],"footnote":null},{"question":"Is all this a sad inheritance from our first parents?","answer":"Yes.","verse":"For man is born to trouble as the sparks fly upwards,","reference":"Job 5:7","refs":[{"printed":"Job 5:7","osis":["Job.5.7"]}],"footnote":null}],[{"question":"Are all mankind by the fall become liable to death?","answer":"Yes.","verse":"The wages of sin is death,","reference":"Romans 6:23","refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"footnote":null},{"question":"Doth sin make death terrible?","answer":"Yes.","verse":"The sting of death is sin,","reference":"1 Corinthians 15:56","refs":[{"printed":"1 Corinthians 15:56","osis":["1Cor.15.56"]}],"footnote":null},{"question":"And that even to the saints?","answer":"Yes.","verse":"There are some of them, who through fear of death are all their life-time subject to bondage,","reference":"Hebrews 2:15","refs":[{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"footnote":null}],[{"question":"Have we by sin forfeited the happiness of heaven?","answer":"Yes.","verse":"The foolish shall not stand in thy sight,","reference":"Psalm 5:5","refs":[{"printed":"Psalm 5:5","osis":["Ps.5.5"]}],"footnote":null},{"question":"And incurred the pains of hell?","answer":"Yes.","verse":"Let them go down quick into hell,","reference":"Psalm 55:15","refs":[{"printed":"Psalm 55:15","osis":["Ps.55.15"]}],"footnote":null},{"question":"And are those pains everlasting?","answer":"Yes.","verse":"Who shall be punished with everlasting destruction,","reference":"2 Thessalonians 1:9","refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"footnote":null},{"question":"And is this the due desert of sin?","answer":"Yes.","verse":"For it is a righteous thing with God to recompense tribulation,","reference":"2 Thessalonians 1:6","refs":[{"printed":"2 Thessalonians 1:6","osis":["2Thess.1.6"]}],"footnote":null}]]},{"question":23,"paragraphs":[[{"question":"Shall any of the human race be recovered from the ruins of the fall?","answer":"Yes.","verse":"A remnant shall be saved,","reference":"Romans 9:27","refs":[{"printed":"Romans 9:27","osis":["Rom.9.27"]}],"footnote":null},{"question":"Are all others left to perish in their sins?","answer":"Yes.","verse":"The rest were blinded,","reference":"Romans 11:7","refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"footnote":null},{"question":"But is God’s decree the impulsive cause of their ruin?","answer":"No.","verse":"For when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death,","reference":"James 1:15","refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"footnote":null}],[{"question":"Are all the saints the objects of God’s eternal choice?","answer":"Yes.","verse":"God hath from the beginning chosen you,","reference":"2 Thessalonians 2:13","refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"footnote":null},{"question":"And are they chosen to happiness as the end?","answer":"Yes.","verse":"For God hath not appointed us to wrath, but to obtain salvation,","reference":"1 Thessalonians 5:9","refs":[{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"footnote":null},{"question":"And to sanctification as the means?","answer":"Yes.","verse":"Ye are chosen to salvation through sanctification,","reference":"2 Thessalonians 2:13","refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"footnote":null},{"question":"Are they chosen in Christ?","answer":"Yes.","verse":"According as he hath chosen us in him,","reference":"Ephesians 1:4","refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"footnote":null},{"question":"And is it a certain number that is thus chosen?","answer":"Yes.","verse":"The Lord knoweth them that are his,","reference":"2 Timothy 2:19","refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"footnote":null}],[{"question":"Doth the decree of election extend but to a few comparatively?","answer":"Yes.","verse":"Few are chosen,","reference":"Matthew 20:16","refs":[{"printed":"Matthew 20:16","osis":["Matt.20.16"]}],"footnote":null},{"question":"But does it extend to some of all nations?","answer":"Yes.","verse":"Thou hast redeemed us to God out of every kindred, and tongue, and people, and nation,","reference":"Revelation 5:9","refs":[{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"footnote":null},{"question":"And to some of the chief of sinners?","answer":"Yes.","verse":"Paul was a chosen vessel, yet the chief of sinners,","reference":"Acts 9:15","refs":[{"printed":"Acts 9:15","osis":["Acts.9.15"]}],"footnote":null},{"question":"And to all that are willing to come to Christ?","answer":"Yes.","verse":"Him that cometh to me, I will in no wise cast out,","reference":"John 6:37","refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"footnote":null},{"question":"Is this then an encouragement to use the means?","answer":"Yes.","verse":"Strive to enter in at the strait gate,","reference":"Luke 13:24","refs":[{"printed":"Luke 13:24","osis":["Luke.13.24"]}],"footnote":null}],[{"question":"Is the decree of election founded upon God’s sovereign pleasure?","answer":"Yes.","verse":"I will have mercy upon whom I will have mercy,","reference":"Romans 9:15","refs":[{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"footnote":null},{"question":"And upon nothing in the creature?","answer":"No.","verse":"Ye have not chosen me, but I have chosen you,","reference":"John 15:16","refs":[{"printed":"John 15:16","osis":["John.15.16"]}],"footnote":null},{"question":"Is it secret?","answer":"Yes.","verse":"It is called the mystery of his will,","reference":"Ephesians 1:9","refs":[{"printed":"Ephesians 1:9","osis":["Eph.1.9"]}],"footnote":null},{"question":"And firm and irrevocable?","answer":"Yes.","verse":"The foundation of God standeth sure,","reference":"2 Timothy 2:19","refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"footnote":null}],[{"question":"Doth God exercise all special grace through Christ?","answer":"Yes.","verse":"We are blessed with all spiritual blessings in Christ,","reference":"Ephesians 1:3","refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"footnote":null},{"question":"Were there mutual engagements for this purpose between the Father and Son?","answer":"Yes.","verse":"The counsel of peace shall be between them both,","reference":"Zechariah 6:13","refs":[{"printed":"Zechariah 6:13","osis":["Zech.6.13"]}],"footnote":null},{"question":"Were all the promises of the covenant primarily made to Christ?","answer":"Yes.","verse":"Hence they are called the sure mercies of David,","reference":"Isaiah 55:3","refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"footnote":null},{"question":"Were all the conditions of it exacted from him?","answer":"Yes.","verse":"The Lord hath laid on him the iniquity of us all,","reference":"Isaiah 53:6","refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"footnote":null},{"question":"Did Christ freely undertake the work of our redemption?","answer":"Yes.","verse":"Lo, I come to do thy will, O God,","reference":"Hebrews 10:7","refs":[{"printed":"Hebrews 10:7","osis":["Heb.10.7"]}],"footnote":null},{"question":"And did the Father engage for the success of his undertaking?","answer":"Yes.","verse":"He shall see the travail of his soul and be satisfied,","reference":"Isaiah 53:11","refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"footnote":null}],[{"question":"Are the saints in covenant given to Christ?","answer":"Yes.","verse":"Thine they were, and thou gavest them me,","reference":"John 17:6","refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"footnote":null},{"question":"Are they given to him to be redeemed?","answer":"Yes.","verse":"To redeem them that were under the law,","reference":"Galatians 4:5","refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"footnote":null},{"question":"And to be called?","answer":"Yes.","verse":"Them I must bring,","reference":"John 10:16","refs":[{"printed":"John 10:16","osis":["John.10.16"]}],"footnote":null},{"question":"And to be preserved?","answer":"Yes.","verse":"Those that thou gavest me I have kept,","reference":"John 17:12","refs":[{"printed":"John 17:12","osis":["John.17.12"]}],"footnote":null},{"question":"And to be finally glorified?","answer":"Yes.","verse":"Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him,","reference":"John 17:2","refs":[{"printed":"John 17:2","osis":["John.17.2"]}],"footnote":null},{"question":"And shall all this be certainly accomplished?","answer":"Yes.","verse":"The pleasure of the Lord shall prosper in his hand,","reference":"Isaiah 53:10","refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"footnote":null}],[{"question":"Could we be saved by the first covenant?","answer":"No.","verse":"For if there had been a law which could have given life, verily righteousness should have been by the law,","reference":"Galatians 5:21","refs":[{"printed":"Galatians 5:21","osis":["Gal.5.21"]}],"footnote":null},{"question":"Is the new covenant then a great privilege?","answer":"Yes.","verse":"It is good tidings of great joy,","reference":"Luke 2:10","refs":[{"printed":"Luke 2:10","osis":["Luke.2.10"]}],"footnote":null},{"question":"And should we embrace it as such?","answer":"Yes.","verse":"It should be all our salvation, and all our desire,","reference":"2 Samuel 23:5","refs":[{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"footnote":null}]]},{"question":24,"paragraphs":[[{"question":"Is Christ a Redeemer?","answer":"Yes.","verse":"I know that my Redeemer liveth,","reference":"Job 19:25","refs":[{"printed":"Job 19:25","osis":["Job.19.25"]}],"footnote":null},{"question":"Doth he redeem from sin?","answer":"Yes.","verse":"He gave himself for us, that he might redeem us from all iniquity,","reference":"Titus 2:14","refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"footnote":null},{"question":"And from the curse?","answer":"Yes.","verse":"He hath redeemed us from the curse of the law,","reference":"Galatians 3:13","refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"footnote":null},{"question":"And from everlasting misery?","answer":"Yes.","verse":"We shall be saved from wrath through him,","reference":"Romans 5:9","refs":[{"printed":"Romans 5:9","osis":["Rom.5.9"]}],"footnote":null},{"question":"Doth he redeem by price?","answer":"Yes.","verse":"Who gave himself a ransom,","reference":"1 Timothy 2:6","refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"footnote":null},{"question":"And by power?","answer":"Yes.","verse":"He led captivity captive,","reference":"Ephesians 4:8","refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"footnote":null}],[{"question":"Is Christ in a special manner the Redeemer of God’s elect?","answer":"Yes.","verse":"He gathereth together in one the children of God that are scattered abroad,","reference":"John 11:52","refs":[{"printed":"John 11:52","osis":["John.11.52"]}],"footnote":null},{"question":"Did the elect then need a Redeemer?","answer":"Yes.","verse":"For we ourselves were sometimes foolish and disobedient,","reference":"Titus 3:3","refs":[{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"footnote":null},{"question":"Is he the only Redeemer of God’s elect?","answer":"Yes.","verse":"Neither is there salvation in any other,","reference":"Acts 4:12","refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"footnote":null},{"question":"Is he the only one that could be their Redeemer?","answer":"Yes.","verse":"None can by any means redeem his brother, nor give to God a ransom for him,","reference":"Psalm 49:7","refs":[{"printed":"Psalm 49:7","osis":["Ps.49.7"]}],"footnote":null},{"question":"And need they no other?","answer":"No.","verse":"For he is mighty to save,","reference":"Isaiah 63:1","refs":[{"printed":"Isaiah 63:1","osis":["Isa.63.1"]}],"footnote":null}],[{"question":"Is Christ the Son of God?","answer":"Yes.","verse":"Thou art Christ the Son of the living God,","reference":"Matthew 16:16","refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]}],"footnote":null},{"question":"Is he his only begotten Son?","answer":"Yes.","verse":"He was the only begotten of the Father,","reference":"John 1:14","refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"footnote":null},{"question":"And his beloved Son?","answer":"Yes.","verse":"I will send my beloved Son: it may be they will reverence him,","reference":"Luke 20:13","refs":[{"printed":"Luke 20:13","osis":["Luke.20.13"]}],"footnote":null},{"question":"Is the Son of the same nature with the Father?","answer":"Yes.","verse":"He is the express image of his person,","reference":"Hebrews 1:3","refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"footnote":null},{"question":"And equal to him?","answer":"Yes.","verse":"He is the man his fellow,","reference":"Zechariah 13:7","refs":[{"printed":"Zechariah 13:7","osis":["Zech.13.7"]}],"footnote":null},{"question":"Is this a mystery which we cannot comprehend?","answer":"Yes.","verse":"What is his name, and what is his Son’s name, if thou canst tell,","reference":"Proverbs 30:4","refs":[{"printed":"Proverbs 30:4","osis":["Prov.30.4"]}],"footnote":null}],[{"question":"Did Christ the Son of God assume our nature?","answer":"Yes.","verse":"The Word was made flesh,","reference":"John 1:14","refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"footnote":null},{"question":"Are the Deity and humanity united in the person of Christ?","answer":"Yes.","verse":"He is Emmanuel, God with us,","reference":"Matthew 1:23","refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"footnote":null},{"question":"Are the two natures distinct, though united?","answer":"Yes.","verse":"Of whom as concerning the flesh, Christ came, who is God,","reference":"Romans 9:5","refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"footnote":null},{"question":"Is not the human nature then absorbed by the divine?","answer":"No.","verse":"He is the man Christ Jesus,","reference":"1 Timothy 2:5","refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"footnote":null},{"question":"And will this union between the two natures still continue?","answer":"Yes.","verse":"Because he continueth for ever, he hath an unchangeable priesthood,","reference":"Hebrews 7:24","refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"footnote":null}],[{"question":"Do the two natures in Christ form any more than one person?","answer":"No.","verse":"For the saints shall reign in life by one, Jesus Christ,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null},{"question":"And is the person of Christ a glorious person?","answer":"Yes.","verse":"We beheld his glory,","reference":"John 1:14","refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"footnote":null},{"question":"Is the doctrine of Christ’s incarnation an important article of the Christian religion?","answer":"Yes.","verse":"Great is the mystery of godliness, God manifest in the flesh,","reference":"1 Timothy 3:16","refs":[{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"footnote":null},{"question":"Should we therefore receive it?","answer":"Yes.","verse":"For he that confesseth not that Jesus Christ is come in the flesh, is not of God,","reference":"1 John 4:3","refs":[{"printed":"1 John 4:3","osis":["1John.4.3"]}],"footnote":null},{"question":"And rejoice in it?","answer":"Yes.","verse":"Our souls should magnify the Lord, and our spirits rejoice in God our Saviour,","reference":"Luke 1:46","refs":[{"printed":"Luke 1:46","osis":["Luke.1.46"]}],"footnote":null}]]},{"question":25,"paragraphs":[[{"question":"Did Christ assume a body?","answer":"Yes.","verse":"A body hast thou prepared me,","reference":"Hebrews 10:5","refs":[{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"footnote":null},{"question":"Was this a true human body?","answer":"Yes.","verse":"For he was made in the likeness of men,","reference":"Philippians 2:7","refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"footnote":null},{"question":"Had it all the properties of a body like ours?","answer":"Yes.","verse":"Handle me and see, for a spirit hath not flesh and bones as ye see me have,","reference":"Luke 24:39","refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"footnote":null},{"question":"Was it liable to sinless infirmities?","answer":"Yes.","verse":"He was hungry and weary,","reference":"Matthew 4:2","refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"footnote":null},{"question":"Was it capable of suffering?","answer":"Yes.","verse":"He hath reconciled us in the body of his flesh through death,","reference":"Colossians 1:21","refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"footnote":null},{"question":"And was it requisite that he should assume such a body?","answer":"Yes.","verse":"For in all things it behoved him to be made like unto his brethren,","reference":"Hebrews 2:17","refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"footnote":null}],[{"question":"Had Christ a real human soul?","answer":"Yes.","verse":"Thou shalt make his soul an offering for sin,","reference":"Isaiah 53:10","refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"footnote":null},{"question":"Was it a rational soul?","answer":"Yes.","verse":"For he increased in wisdom,","reference":"Luke 2:52","refs":[{"printed":"Luke 2:52","osis":["Luke.2.52"]}],"footnote":null},{"question":"And endowed with natural passions?","answer":"Yes.","verse":"My soul is exceeding sorrowful,","reference":"Matthew 24:38","refs":[{"printed":"Matthew 24:38","osis":["Matt.24.38"]}],"footnote":null},{"question":"And capable of a separation from the body?","answer":"Yes.","verse":"He poured out his soul unto death,","reference":"Isaiah 3:12","refs":[{"printed":"Isaiah 3:12","osis":["Isa.3.12"]}],"footnote":null},{"question":"Was Christ’s human nature greatly abased?","answer":"Yes.","verse":"I am a worm, and no man,","reference":"Psalm 22:6","refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"footnote":null},{"question":"And greatly exalted?","answer":"Yes.","verse":"For in him dwelt all the fulness of the Godhead, bodily,","reference":"Colossians 2:9","refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]}],"footnote":null}],[{"question":"Did Christ come into the world in an ordinary way?","answer":"No.","verse":"For the Lord hath created a new thing in the earth,","reference":"Jeremiah 31:22","refs":[{"printed":"Jeremiah 31:22","osis":["Jer.31.22"]}],"footnote":null},{"question":"Was he conceived by the power of the Holy Ghost?","answer":"Yes.","verse":"The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee,","reference":"Luke 1:35","refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"footnote":null},{"question":"And born of a virgin?","answer":"Yes.","verse":"Behold a virgin shall conceive and bear a","reference":"Isaiah 7:14","refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"footnote":null},{"question":"Had Christ a reputed father?","answer":"Yes.","verse":"Is not this Joseph’s Son,","reference":"Luke 4:22","refs":[{"printed":"Luke 4:22","osis":["Luke.4.22"]}],"footnote":null},{"question":"But was he no more than a reputed father?","answer":"No.","verse":"For as his mother Mary was espoused to Joseph (before they came together) she was found with child by the Holy Ghost,","reference":"Matthew 1:18","refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"footnote":null}],[{"question":"Was Christ born at the appointed time?","answer":"Yes.","verse":"When the fulness of time was come, God sent forth his","reference":"Galatians 4:4","refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"footnote":null},{"question":"And at the appointed place?","answer":"Yes.","verse":"To you is born this day, in the city of David, a Saviour,","reference":"Luke 2:11","refs":[{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"footnote":null},{"question":"And of the appointed stock?","answer":"Yes.","verse":"For he took upon him the seed of Abraham,","reference":"Hebrews 2:16","refs":[{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"footnote":null},{"question":"Did the prophets foretell his birth?","answer":"Yes.","verse":"As God spake by the mouth of his holy prophets,","reference":"Luke 1:70","refs":[{"printed":"Luke 1:70","osis":["Luke.1.70"]}],"footnote":null},{"question":"And did the angels celebrate it?","answer":"Yes.","verse":"There was a multitude of the heavenly host praising God,","reference":"Luke 2:13","refs":[{"printed":"Luke 2:13","osis":["Luke.2.13"]}],"footnote":null}],[{"question":"Was Christ perfectly holy?","answer":"Yes.","verse":"He was holy, harmless and undefiled,","reference":"Hebrews 7:26","refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"footnote":null},{"question":"Was he free from original corruption?","answer":"Yes.","verse":"The prince of this world cometh, and hath nothing in me,","reference":"John 14:30","refs":[{"printed":"John 14:30","osis":["John.14.30"]}],"footnote":null},{"question":"And from actual sin?","answer":"Yes.","verse":"He did no sin,","reference":"1 Peter 2:22","refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"footnote":null},{"question":"Was it necessary that he should be so?","answer":"Yes.","verse":"Such an High Priest became us,","reference":"Hebrews 7:26","refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"footnote":null},{"question":"Would his sufferings otherwise have been ineffectual?","answer":"Yes.","verse":"For he must, through the eternal Spirit, offer himself without spot,","reference":"Hebrews 9:14","refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"footnote":null}]]},{"question":26,"paragraphs":[[{"question":"Is the Saviour of the elect the anointed of God?","answer":"Yes.","verse":"God, thy God, hath anointed thee with the oil of gladness above thy fellows,","reference":"Psalm 45:7","refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]}],"footnote":null},{"question":"Is he therefore called Christ?","answer":"Yes.","verse":"We have found the Messiah (that is being interpreted) the Christ,","reference":"John 1:41","refs":[{"printed":"John 1:41","osis":["John.1.41"]}],"footnote":null},{"question":"Was Christ appointed for his work?","answer":"Yes.","verse":"He was fore-ordained before the foundation of the world,","reference":"1 Peter 1:20","refs":[{"printed":"1 Peter 1:20","osis":["1Pet.1.20"]}],"footnote":null},{"question":"Was he furnished with sufficient authority to enter upon it?","answer":"Yes.","verse":"Him hath God the Father sealed,","reference":"John 6:27","refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"footnote":null},{"question":"Was he suitably qualified for the discharge of it?","answer":"Yes.","verse":"God gave not the Spirit by measure to him,","reference":"John 3:34","refs":[{"printed":"John 3:34","osis":["John.3.34"]}],"footnote":null},{"question":"Was he owned and approved in it?","answer":"Yes.","verse":"This is my beloved Son, in whom I am well pleased,","reference":"Matthew 3:17","refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"footnote":null},{"question":"And did he put the finishing hand to it?","answer":"Yes.","verse":"I have finished the work that thou gavest me to do,","reference":"John 17:4","refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"footnote":null}],[{"question":"Was our salvation the great end of what Christ did and suffered?","answer":"Yes.","verse":"He suffered, the just for the unjust, that he might bring us to God,","reference":"1 Peter 3:18","refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"footnote":null},{"question":"Is he therefore to his people all they need?","answer":"Yes.","verse":"Christ is all,","reference":"Colossians 3","refs":[{"printed":"Colossians 3","osis":["Col.3"]}],"footnote":null},{"question":"Is he a priest?","answer":"Yes.","verse":"He is the High Priest of our profession,","reference":"Hebrews 3:1","refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]}],"footnote":null},{"question":"Is he a king?","answer":"Yes.","verse":"I have set my king upon my holy hill of Zion,","reference":"Psalm 2:6","refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"footnote":null}],[{"question":"Doth Christ execute these offices wisely?","answer":"Yes.","verse":"My Servant shall deal prudently,","reference":"Isaiah 52:13","refs":[{"printed":"Isaiah 52:13","osis":["Isa.52.13"]}],"footnote":null},{"question":"And faithfully?","answer":"Yes.","verse":"He was faithful to him that appointed him,","reference":"Hebrews 3:2","refs":[{"printed":"Hebrews 3:2","osis":["Heb.3.2"]}],"footnote":null},{"question":"And diligently?","answer":"Yes.","verse":"Wot ye not that I must be about my Father’s business?","reference":"Luke 2:49","refs":[{"printed":"Luke 2:49","osis":["Luke.2.49"]}],"footnote":null},{"question":"And successfully?","answer":"Yes.","verse":"He shall not fail, nor be discouraged,","reference":"Isaiah 42:4","refs":[{"printed":"Isaiah 42:4","osis":["Isa.42.4"]}],"footnote":null}],[{"question":"Did Christ execute these offices in his state of humiliation?","answer":"Yes.","verse":"I have glorified thee on the earth,","reference":"John 17:4","refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"footnote":null},{"question":"And doth he execute them in his-state of exaltation?","answer":"Yes.","verse":"He now appears in the presence of God for us,","reference":"Hebrews 9:24","refs":[{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"footnote":null},{"question":"Where Christ effectually executes one office, doth he execute all?","answer":"Yes.","verse":"For he is both a prince and a Saviour,","reference":"Acts 5:31","refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"footnote":null},{"question":"And is he to be received in all?","answer":"Yes.","verse":"Is Christ divided?","reference":"1 Corinthians 1:13","refs":[{"printed":"1 Corinthians 1:13","osis":["1Cor.1.13"]}],"footnote":null}]]},{"question":27,"paragraphs":[[{"question":"Was Christ’s prophetical office foretold under the Old Testament?","answer":"Yes.","verse":"The Lord thy God will raise up unto thee, from the midst of thee, a prophet like unto me,","reference":"Deuteronomy 18:15","refs":[{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]}],"footnote":null},{"question":"Was Moses then a great prophet?","answer":"Yes.","verse":"There arose not a prophet since in Israel like unto Moses,","reference":"Deuteronomy 34:10","refs":[{"printed":"Deuteronomy 34:10","osis":["Deut.34.10"]}],"footnote":null},{"question":"Was Christ like unto Moses raised up from amongst his brethren?","answer":"Yes.","verse":"For he was taken from among men,","reference":"Hebrews 5:1","refs":[{"printed":"Hebrews 5:1","osis":["Heb.5.1"]}],"footnote":null},{"question":"Was he like Moses in meekness?","answer":"Yes.","verse":"Learn of me, for I am meek,","reference":"Matthew 11:29","refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"footnote":null},{"question":"And in faithfulness?","answer":"Yes.","verse":"All things that I have heard of the Father, I have made known unto you,","reference":"John 15:15","refs":[{"printed":"John 15:15","osis":["John.15.15"]}],"footnote":null},{"question":"Did he like Moses confirm his doctrine by miracles?","answer":"Yes.","verse":"The works that I do, bear witness of me,","reference":"John 5:36","refs":[{"printed":"John 5:36","osis":["John.5.36"]}],"footnote":null},{"question":"But was he greater than Moses?","answer":"Yes.","verse":"For Moses was faithful as a servant, but Christ as a Son,","reference":"Hebrews 3:5","refs":[{"printed":"Hebrews 3:5","osis":["Heb.3.5"]}],"footnote":null}],[{"question":"Did Christ as a prophet foretell future events?","answer":"Yes.","verse":"The testimony of Jesus is the spirit of prophecy,","reference":"Revelation 19:10","refs":[{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"footnote":null},{"question":"Did he open the way of salvation by himself?","answer":"Yes.","verse":"Grace and truth came by Jesus Christ,","reference":"John 1:17","refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"footnote":null},{"question":"Did he make a fuller discovery of a future state than had been made before?","answer":"Yes.","verse":"Life and immortality are brought to light by the gospel,","reference":"2 Timothy 1:10","refs":[{"printed":"2 Timothy 1:10","osis":["2Tim.1.10"]}],"footnote":null},{"question":"Did he reveal the whole will of God?","answer":"Yes.","verse":"I have given them the words which thou gavest unto me,","reference":"John 17:8","refs":[{"printed":"John 17:8","osis":["John.17.8"]}],"footnote":null}],[{"question":"Was Christ a divine teacher?","answer":"Yes.","verse":"We know that thou art a teacher come from God,","reference":"John 3:2","refs":[{"printed":"John 3:2","osis":["John.3.2"]}],"footnote":null},{"question":"Was he a plain teacher?","answer":"Yes.","verse":"Now speakest thou plainly,","reference":"John 16:29","refs":[{"printed":"John 16:29","osis":["John.16.29"]}],"footnote":null},{"question":"Was he a prudent teacher?","answer":"Yes.","verse":"He taught them as they were able to bear,","reference":"Mark 4:33","refs":[{"printed":"Mark 4:33","osis":["Mark.4.33"]}],"footnote":null},{"question":"Was he an affectionate teacher?","answer":"Yes.","verse":"They wondered at the gracious words that proceed out of his mouth,","reference":"Luke 4:22","refs":[{"printed":"Luke 4:22","osis":["Luke.4.22"]}],"footnote":null},{"question":"Was he a powerful teacher?","answer":"Yes.","verse":"He taught them as one having authority,","reference":"Matthew 7:20","refs":[{"printed":"Matthew 7:20","osis":["Matt.7.20"]}],"footnote":null},{"question":"Was he an eloquent teacher?","answer":"Yes.","verse":"He had the tongue of the learned,","reference":"Isaiah 50:4","refs":[{"printed":"Isaiah 50:4","osis":["Isa.50.4"]}],"footnote":null},{"question":"But was his success in teaching equal to his qualifications for it?","answer":"No.","verse":"All day long I have stretched forth my hands to a disobedient and gainsaying people,","reference":"Romans 10:21","refs":[{"printed":"Romans 10:21","osis":["Rom.10.21"]}],"footnote":null}],[{"question":"Did Christ execute the office of a prophet before his incarnation?","answer":"Yes.","verse":"For he went and preached to the spirits in prison,","reference":"1 Peter 3:19","refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"footnote":null},{"question":"Did he execute this office whilst upon earth?","answer":"Yes.","verse":"Jesus went about teaching in their synagogues,","reference":"Matthew 4:23","refs":[{"printed":"Matthew 4:23","osis":["Matt.4.23"]}],"footnote":null},{"question":"And doth he execute it in heaven?","answer":"Yes.","verse":"He speaketh from heaven,","reference":"Hebrews 12:25","refs":[{"printed":"Hebrews 12:25","osis":["Heb.12.25"]}],"footnote":null},{"question":"Doth Christ reveal the will of God objectively by his word?","answer":"Yes.","verse":"These things are written that ye might believe,","reference":"John 20:31","refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"footnote":null},{"question":"And subjectively by his Spirit?","answer":"Yes.","verse":"When the spirit of truth is come, he will guide you into all truth,","reference":"John 16:13","refs":[{"printed":"John 16:13","osis":["John.16.13"]}],"footnote":null},{"question":"And is the latter as well as the former necessary to our salvation?","answer":"Yes.","verse":"For if any man have not the Spirit of Christ he is none of his,","reference":"Romans 8:9","refs":[{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"footnote":null}],[{"question":"Should we learn of this teacher?","answer":"Yes.","verse":"Hear ye him,","reference":"Matthew 17:5","refs":[{"printed":"Matthew 17:5","osis":["Matt.17.5"]}],"footnote":null},{"question":"And is it at our peril if we do not?","answer":"Yes.","verse":"Every soul that will not hear that Prophet shall be destroyed from among the people,","reference":"Acts 3:23","refs":[{"printed":"Acts 3:23","osis":["Acts.3.23"]}],"footnote":null}]]},{"question":28,"paragraphs":[[{"question":"Is Christ a priest?","answer":"Yes.","verse":"After the similitude of Melchizedek there ariseth another priest,","reference":"Hebrews 7:15","refs":[{"printed":"Hebrews 7:15","osis":["Heb.7.15"]}],"footnote":null},{"question":"Is he an high priest?","answer":"Yes.","verse":"Having an High Priest over the house of God,","reference":"Hebrews 10:21","refs":[{"printed":"Hebrews 10:21","osis":["Heb.10.21"]}],"footnote":null},{"question":"Is he a great high-priest?","answer":"Yes.","verse":"We have a great High Priest,","reference":"Hebrews 4:14","refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"footnote":null},{"question":"Is he so in his person?","answer":"Yes.","verse":"For he is made higher than the heavens,","reference":"Hebrews 7:26","refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"footnote":null},{"question":"Is he so on account of the great trust reposed in him?","answer":"Yes.","verse":"For he is an High Priest of good things to come by a greater and more perfect tabernacle,","reference":"Hebrews 9:11","refs":[{"printed":"Hebrews 9:11","osis":["Heb.9.11"]}],"footnote":null},{"question":"And on account of the great solemnity of his installment?","answer":"Yes.","verse":"It was by an oath,","reference":"Hebrews 7:20","refs":[{"printed":"Hebrews 7:20","osis":["Heb.7.20"]}],"footnote":null},{"question":"And in respect to the continuance of his office?","answer":"Yes.","verse":"The Lord sware, and will not repent, thou art a Priest for ever after the order of Melchizedek,","reference":"Hebrews 7:21","refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]}],"footnote":null}],[{"question":"Doth the priesthood of Christ suppose man’s guilt?","answer":"Yes.","verse":"For if one died for all, then were all dead,","reference":"2 Corinthians 5:14","refs":[{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]}],"footnote":null},{"question":"And man’s impotency?","answer":"Yes.","verse":"There were none to make up the hedge or stand in the gap,","reference":"Ezekiel 22:30","refs":[{"printed":"Ezekiel 22:30","osis":["Ezek.22.30"]}],"footnote":null},{"question":"Doth it imply Christ’s deity?","answer":"Yes.","verse":"We have a great High Priest, Jesus the Son of God,","reference":"Hebrews 4:14","refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"footnote":null},{"question":"And his humanity?","answer":"Yes.","verse":"For he that sanctifieth and they that are sanctified are both of one,","reference":"Hebrews 2:11","refs":[{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"footnote":null},{"question":"Doth it also imply the Father’s designation?","answer":"Yes.","verse":"No man taketh this honour to himself, but he who is called of God as was Aaron,","reference":"Hebrews 5:4","refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"footnote":null}],[{"question":"Did Christ as a priest make satisfaction for the sins of his people?","answer":"Yes.","verse":"He made reconciliation for iniquity,","reference":"Daniel 9:24","refs":[{"printed":"Daniel 9:24","osis":["Dan.9.24"]}],"footnote":null},{"question":"Did he do this by sacrifice?","answer":"Yes.","verse":"For without shedding of blood there is no remission,","reference":"Hebrews 9:22","refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"footnote":null},{"question":"And by the sacrifice of. himself?","answer":"Yes.","verse":"He hath put away sin by the sacrifice of himself,","reference":"Hebrews 9:26","refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"footnote":null},{"question":"Was it necessary that this sacrifice should be offered?","answer":"Yes.","verse":"For it was necessary that the patterns of things in the heavens should be purified by these, but the heavenly things themselves, with better sacrifices than these,","reference":"Hebrews 9:23","refs":[{"printed":"Hebrews 9:23","osis":["Heb.9.23"]}],"footnote":null},{"question":"But is it necessary that it should be repeated?","answer":"No.","verse":"For this man after he had offered one sacrifice for sins, for ever sat down at the right hand of God,","reference":"Hebrews 10:12","refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"footnote":null}],[{"question":"Was the oblation of Christ a voluntary one?","answer":"Yes.","verse":"No man taketh my life from me, but I lay it down of myself,","reference":"John 10:18","refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"footnote":null},{"question":"And was it a precious one?","answer":"Yes.","verse":"For the redemption of the soul is precious,","reference":"Psalm 49:8","refs":[{"printed":"Psalm 49:8","osis":["Ps.49.8"]}],"footnote":null},{"question":"And was it complete and satisfactory?","answer":"Yes.","verse":"He gave himself for us an offering and a sacrifice to God for a sweet smelling savour,","reference":"Ephesians 5:2","refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"footnote":null}],[{"question":"Doth Christ as a priest make intercession?","answer":"Yes.","verse":"If any man sin, we have an Advocate with the Father,","reference":"1 John 2:1","refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"footnote":null},{"question":"Is he an able Advocate?","answer":"Yes.","verse":"The Lord hath laid help upon one that is mighty,","reference":"Psalm 89:19","refs":[{"printed":"Psalm 89:19","osis":["Ps.89.19"]}],"footnote":null},{"question":"Is he a wise and skillful Advocate?","answer":"Yes.","verse":"He is of a quick understanding in the fear of the Lord,","reference":"Isaiah 11:3","refs":[{"printed":"Isaiah 11:3","osis":["Isa.11.3"]}],"footnote":null},{"question":"Is he a righteous Advocate?","answer":"Yes.","verse":"He is Jesus Christ the righteous,","reference":"1 John 2:1","refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"footnote":null},{"question":"Is he a kind and affectionate Advocate?","answer":"Yes.","verse":"He is a merciful and faithful High Priest,","reference":"Hebrews 2:17","refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"footnote":null},{"question":"Is he a constant Advocate?","answer":"Yes.","verse":"He ever lives to make intercession for us,","reference":"Hebrews 7:25","refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"footnote":null},{"question":"Is he a successful Advocate?","answer":"Yes.","verse":"I know that thou hearest me always,","reference":"John 11:42","refs":[{"printed":"John 11:42","osis":["John.11.42"]}],"footnote":null},{"question":"And is he the only Advocate?","answer":"Yes.","verse":"There is but one Mediator between God and man,","reference":"1 Timothy 2:5","refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"footnote":null}],[{"question":"Is the advocateship of Christ confined to those for whom he died?","answer":"Yes.","verse":"I pray not for the world,","reference":"John 17:9","refs":[{"printed":"John 17:9","osis":["John.17.9"]}],"footnote":null},{"question":"And doth it extend to every individual of those?","answer":"Yes.","verse":"I have prayed for thee that thy faith fail not,","reference":"Luke 22:32","refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"footnote":null},{"question":"Should this encourage prayer?","answer":"Yes.","verse":"Let us come boldly to the throne of grace,","reference":"Hebrews 4:16","refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"footnote":null},{"question":"And does it afford matter of joy in every condition of life?","answer":"Yes.","verse":"These things I speak that they might have my joy fulfilled in themselves,","reference":"John 17:13","refs":[{"printed":"John 17:13","osis":["John.17.13"]}],"footnote":null}]]},{"question":29,"paragraphs":[[{"question":"Is Christ a King?","answer":"Yes.","verse":"There is another King, one Jesus,","reference":"Acts 17:7","refs":[{"printed":"Acts 17:7","osis":["Acts.17.7"]}],"footnote":null},{"question":"Doth Christ execute the kingly office?","answer":"Yes.","verse":"The government shall be upon his shoulder,","reference":"Isaiah 9:6","refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"footnote":null},{"question":"And is he duly qualified so to do?","answer":"Yes.","verse":"He is the Lamb with seven horns, and seven eyes,","reference":"Revelation 5:6","refs":[{"printed":"Revelation 5:6","osis":["Rev.5.6"]}],"footnote":null},{"question":"Is he King as Mediator?","answer":"Yes.","verse":"He hath authority to execute judgment, because he is the Son of Man,","reference":"John 5:27","refs":[{"printed":"John 5:27","osis":["John.5.27"]}],"footnote":null},{"question":"And is his mediatorial government founded upon the performance of his mediatorial engagements?","answer":"Yes.","verse":"Because he humbled himself and became obedient unto death, even the death of the cross, therefore God hath highly exalted him,","reference":"Philippians 2:8","refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"footnote":null}],[{"question":"Is Christ a powerful king?","answer":"Yes.","verse":"All power is given to him both in heaven and earth,","reference":"Matthew 28:18","refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]}],"footnote":null},{"question":"Is he a merciful king?","answer":"Yes.","verse":"He is meek and having salvation,","reference":"Zechariah 9:9","refs":[{"printed":"Zechariah 9:9","osis":["Zech.9.9"]}],"footnote":null},{"question":"Is he a universal king?","answer":"Yes.","verse":"He is Governor among the nations,","reference":"Psalm 22:28","refs":[{"printed":"Psalm 22:28","osis":["Ps.22.28"]}],"footnote":null},{"question":"Is he a righteous king?","answer":"Yes.","verse":"A king shall reign in righteousness,","reference":"Isaiah 32:1","refs":[{"printed":"Isaiah 32:1","osis":["Isa.32.1"]}],"footnote":null},{"question":"And is he a rightful one?","answer":"Yes.","verse":"Unto him was given dominion and glory and a kingdom,","reference":"Daniel 7:14","refs":[{"printed":"Daniel 7:14","osis":["Dan.7.14"]}],"footnote":null},{"question":"Should we then submit to his authority?","answer":"Yes.","verse":"Take my yoke upon you,","reference":"Matthew 11:29","refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"footnote":null}],[{"question":"Is Christ in an especial manner the King of saints?","answer":"Yes.","verse":"Just and true are thy ways, thou King of saints,","reference":"Revelation 15:3","refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"footnote":null},{"question":"Are such naturally the subjects of another kingdom?","answer":"Yes.","verse":"Other Lords besides thee have had the dominion over us,","reference":"Isaiah 26:13","refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"footnote":null},{"question":"But are they in due time rescued and delivered?","answer":"Yes.","verse":"Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered,","reference":"Isaiah 49:25","refs":[{"printed":"Isaiah 49:25","osis":["Isa.49.25"]}],"footnote":null},{"question":"And doth Christ govern those whom he hath thus subdued?","answer":"Yes.","verse":"For out of thee shall come a governor that shall rule my people Israel,","reference":"Matthew 2:6","refs":[{"printed":"Matthew 2:6","osis":["Matt.2.6"]}],"footnote":null}],[{"question":"Is Christ king over the church?","answer":"Yes.","verse":"Is not the Lord in Zion, is not the King in her,","reference":"Jeremiah 8:19","refs":[{"printed":"Jeremiah 8:19","osis":["Jer.8.19"]}],"footnote":null},{"question":"Doth he enact laws there?","answer":"Yes.","verse":"Teaching them to observe all things whatsoever I have commanded you,","reference":"Matthew 28:20","refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"footnote":null},{"question":"Doth he commission officers?","answer":"Yes.","verse":"He gave some apostles and some prophets,","reference":"Ephesians 4:11","refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"footnote":null},{"question":"And does he resent the introduction of any thing without his authority?","answer":"Yes.","verse":"In their setting their threshold by my threshold, and their post by my post, they have defiled my holy name,","reference":"Ezekiel 43:8","refs":[{"printed":"Ezekiel 43:8","osis":["Ezek.43.8"]}],"footnote":null}],[{"question":"Doth Christ as a King preserve his subjects?","answer":"Yes.","verse":"We are preserved in Christ Jesus,","reference":"Jude 1","refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"footnote":null},{"question":"And protect them?","answer":"Yes.","verse":"As birds flying so he defends Jerusalem,","reference":"Isaiah 31:5","refs":[{"printed":"Isaiah 31:5","osis":["Isa.31.5"]}],"footnote":null},{"question":"And punish their faults?","answer":"Yes.","verse":"Whom he loveth he chasteneth,","reference":"Hebrews 12:6","refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"footnote":null},{"question":"And reward their faithful services?","answer":"Yes.","verse":"His reward is with him,","reference":"Revelation 22:12","refs":[{"printed":"Revelation 22:12","osis":["Rev.22.12"]}],"footnote":null}],[{"question":"Doth Christ exercise his kingly power in restraining his enemies?","answer":"Yes.","verse":"I will put my hook in thy nose, and my bridle in thy lips,","reference":"Isaiah 37:29","refs":[{"printed":"Isaiah 37:29","osis":["Isa.37.29"]}],"footnote":null},{"question":"And in subduing them?","answer":"Yes.","verse":"He hath spoiled principalities and powers,","reference":"Colossians 2:15","refs":[{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"footnote":null},{"question":"And in destroying them?","answer":"Yes.","verse":"He will break them with a rod of iron, and dash them in pieces like a potter’s vessel,","reference":"Psalm 2:9","refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]}],"footnote":null},{"question":"Will the conquest of the saints’ enemies be gradual?","answer":"Yes.","verse":"I will drive them out by little and little,","reference":"Exodus 23:30","refs":[{"printed":"Exodus 23:30","osis":["Exod.23.30"]}],"footnote":null},{"question":"But will it be total?","answer":"Yes.","verse":"For he must reign till he hath put all enemies under his feet,","reference":"1 Corinthians 15:25","refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"footnote":null}]]},{"question":30,"paragraphs":[[{"question":"Did Christ humble himself?","answer":"Yes.","verse":"He made himself of no reputation,","reference":"Philippians 2:7","refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"footnote":null},{"question":"And was it requisite that he should do so?","answer":"Yes.","verse":"For thus it was written and thus it behoved Christ to suffer,","reference":"Luke 24:46","refs":[{"printed":"Luke 24:46","osis":["Luke.24.46"]}],"footnote":null},{"question":"Did he humble himself in his birth?","answer":"Yes.","verse":"He took upon him the form of a servant,","reference":"Philippians 2:7","refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"footnote":null},{"question":"Was he born of a poor stock?","answer":"Yes.","verse":"He was a root out of a dry ground,","reference":"Isaiah 53:2","refs":[{"printed":"Isaiah 53:2","osis":["Isa.53.2"]}],"footnote":null},{"question":"And in a poor place?","answer":"Yes.","verse":"Bethlehem was little among the thousands of Judah,","reference":"Micah 5:2","refs":[{"printed":"Micah 5:2","osis":["Mic.5.2"]}],"footnote":null},{"question":"Was he poorly provided for?","answer":"Yes.","verse":"She brought forth her first born, and wrapped him in swaddling clothes and laid him in a manger,","reference":"Luke 2:7","refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"footnote":null},{"question":"Was this widely different from his former estate?","answer":"Yes.","verse":"For he was rich, though for our sakes he became poor,","reference":"2 Corinthians 8:9","refs":[{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]}],"footnote":null}],[{"question":"Was Christ made under the law?","answer":"Yes.","verse":"He was made of a woman, made under the law,","reference":"Galatians 4:4","refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"footnote":null},{"question":"Was he circumcised?","answer":"Yes.","verse":"He was circumcised the eighth day,","reference":"Luke 2:21","refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"footnote":null},{"question":"Was he thereby obliged to keep the whole law?","answer":"Yes.","verse":"For I testify again to every man that is circumcised, that he is a debtor to do the whole law,","reference":"Galatians 5:3","refs":[{"printed":"Galatians 5:3","osis":["Gal.5.3"]}],"footnote":null},{"question":"And did he actually keep it?","answer":"Yes.","verse":"Which of you convinceth me of sin?","reference":"John 8:46","refs":[{"printed":"John 8:46","osis":["John.8.46"]}],"footnote":null},{"question":"Did he observe the ceremonial as well as the moral law?","answer":"Yes.","verse":"Then went he up also unto the feast,","reference":"John 7:10","refs":[{"printed":"John 7:10","osis":["John.7.10"]}],"footnote":null},{"question":"And did he not only obey the precepts of the law, but bear the penalties of it?","answer":"Yes.","verse":"He was made a curse for us,","reference":"Galatians 3:13","refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"footnote":null}],[{"question":"Did Christ undergo the miseries of this life?","answer":"Yes.","verse":"He was a man of sorrows,","reference":"Isaiah 53:3","refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"footnote":null},{"question":"Were his temptations a trouble to him?","answer":"Yes.","verse":"He suffered, being tempted,","reference":"Hebrews 2:18","refs":[{"printed":"Hebrews 2:18","osis":["Heb.2.18"]}],"footnote":null},{"question":"And his little success?","answer":"Yes.","verse":"He was grieved for the hardness of their hearts,","reference":"Mark 3:5","refs":[{"printed":"Mark 3:5","osis":["Mark.3.5"]}],"footnote":null},{"question":"And the sorrows of his friends?","answer":"Yes.","verse":"For when he saw Mary weeping, he groaned in spirit and was troubled,","reference":"John 11:33","refs":[{"printed":"John 11:33","osis":["John.11.33"]}],"footnote":null},{"question":"And the contradictions of his enemies?","answer":"Yes.","verse":"He endured the contradictions of sinners against himself.","reference":"Hebrews 12:2","refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"footnote":null},{"question":"Was his doctrine opposed?","answer":"Yes.","verse":"They said he deceiveth the people,","reference":"John 7:12","refs":[{"printed":"John 7:12","osis":["John.7.12"]}],"footnote":null},{"question":"Were his miracles slandered?","answer":"Yes.","verse":"He casteth out devils by Belzebub the prince of devils,","reference":"Matthew 12:24","refs":[{"printed":"Matthew 12:24","osis":["Matt.12.24"]}],"footnote":null},{"question":"And were his best actions misrepresented?","answer":"Yes.","verse":"Behold a gluttonous man a wine bibber, a friend of publicans and sinners,","reference":"Luke 7:34","refs":[{"printed":"Luke 7:34","osis":["Luke.7.34"]}],"footnote":null}],[{"question":"Was Christ unknown to the world?","answer":"Yes.","verse":"Whom none of the princes of the world knew,","reference":"1 Corinthians 2:8","refs":[{"printed":"1 Corinthians 2:8","osis":["1Cor.2.8"]}],"footnote":null},{"question":"Was he despised?","answer":"Yes.","verse":"He was despised and rejected of men.","reference":"Isaiah 53:3","refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"footnote":null},{"question":"Was he reproached?","answer":"Yes.","verse":"He was a reproach of men,","reference":"Psalm 22:6","refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"footnote":null},{"question":"Was he persecuted?","answer":"Yes.","verse":"The Jews took up stones to stone him,","reference":"John 10:31","refs":[{"printed":"John 10:31","osis":["John.10.31"]}],"footnote":null},{"question":"Had he any fixed abode?","answer":"No.","verse":"The son of man hath not where to lay his head,","reference":"Luke 9:58","refs":[{"printed":"Luke 9:58","osis":["Luke.9.58"]}],"footnote":null},{"question":"Had he any certain maintenance?","answer":"No.","verse":"For he was hungry and had nothing to eat,","reference":"Mark 11:12","refs":[{"printed":"Mark 11:12","osis":["Mark.11.12"]}],"footnote":null},{"question":"Were his countrymen unkind?","answer":"Yes.","verse":"He came to his own and his own received him not,","reference":"John 1:11","refs":[{"printed":"John 1:11","osis":["John.1.11"]}],"footnote":null},{"question":"Did many of his friends prove false?","answer":"Yes.","verse":"Many of his disciples went back and walked no more with him,","reference":"John 6:66","refs":[{"printed":"John 6:66","osis":["John.6.66"]}],"footnote":null},{"question":"And were those on whom he bestowed favours unthankful?","answer":"Yes.","verse":"Were there not ten cleansed, but where are the nine,","reference":"Luke 17:17","refs":[{"printed":"Luke 17:17","osis":["Luke.17.17"]}],"footnote":null}],[{"question":"Was Christ’s death another instance of his humiliation?","answer":"Yes.","verse":"He humbled himself and became obedient unto death,","reference":"Philippians 2:8","refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"footnote":null},{"question":"Was his death a painful one?","answer":"Yes.","verse":"It was the death of the cross,","reference":"Philippians 2:8","refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"footnote":null},{"question":"Was it a shameful one?","answer":"Yes.","verse":"For he endured the cross, despising the shame,","reference":"Hebrews 12:2","refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"footnote":null},{"question":"Was it a cursed one?","answer":"Yes.","verse":"For cursed is every one that hangeth on a tree,","reference":"Galatians 3:14","refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"footnote":null},{"question":"Did he suffer in his body?","answer":"Yes.","verse":"For we are sanctified through the offering of the body of Jesus Christ once for all,","reference":"Hebrews 10:10","refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]}],"footnote":null},{"question":"Did he suffer in his feeling?","answer":"Yes.","verse":"They pierced his hands and his feet,","reference":"Psalm 22:16","refs":[{"printed":"Psalm 22:16","osis":["Ps.22.16"]}],"footnote":null},{"question":"And in his taste?","answer":"Yes.","verse":"They gave him vinegar mingled with gall,","reference":"Matthew 27:34","refs":[{"printed":"Matthew 27:34","osis":["Matt.27.34"]}],"footnote":null},{"question":"And in his sight?","answer":"Yes.","verse":"They wagged their heads at him,","reference":"Matthew 27:39","refs":[{"printed":"Matthew 27:39","osis":["Matt.27.39"]}],"footnote":null},{"question":"And in his hearing?","answer":"Yes.","verse":"They that passed by reviled him,","reference":"Matthew 27:39","refs":[{"printed":"Matthew 27:39","osis":["Matt.27.39"]}],"footnote":null},{"question":"And in his smelling?","answer":"Yes.","verse":"They brought him to Golgotha, that is to say, the place of a skull,","reference":"Matthew 27:33","refs":[{"printed":"Matthew 27:33","osis":["Matt.27.33"]}],"footnote":null},{"question":"Did he also suffer in his soul?","answer":"Yes.","verse":"Now is my soul troubled,","reference":"John 12:27","refs":[{"printed":"John 12:27","osis":["John.12.27"]}],"footnote":null},{"question":"And was this the sorest of all his sufferings?","answer":"Yes.","verse":"He was in an agony,","reference":"Luke 22:44","refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"footnote":null}],[{"question":"Did Christ suffer from the Father?","answer":"Yes.","verse":"He was smitten of God,","reference":"Isaiah 53:4","refs":[{"printed":"Isaiah 53:4","osis":["Isa.53.4"]}],"footnote":null},{"question":"And from Satan?","answer":"Yes.","verse":"Thou shalt bruise his heel,","reference":"Genesis 3:15","refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"footnote":null},{"question":"And from men?","answer":"Yes.","verse":"This is your hour and the power of darkness,","reference":"Luke 22:53","refs":[{"printed":"Luke 22:53","osis":["Luke.22.53"]}],"footnote":null},{"question":"Was he betrayed by one disciple?","answer":"Yes.","verse":"The devil put it into the heart of Judas Iscariot to betray him,","reference":"John 13:2","refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"footnote":null},{"question":"And forsaken by the rest?","answer":"Yes.","verse":"All his disciples forsook him and fled,","reference":"Matthew 26:56","refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"footnote":null},{"question":"Was he falsely accused?","answer":"Yes.","verse":"They sought false witness against him,","reference":"Matthew 26:59","refs":[{"printed":"Matthew 26:59","osis":["Matt.26.59"]}],"footnote":null},{"question":"And unjustly condemned?","answer":"Yes.","verse":"For Pilate said, I find no fault in him,","reference":"Luke 23:4","refs":[{"printed":"Luke 23:4","osis":["Luke.23.4"]}],"footnote":null},{"question":"And inhumanly executed?","answer":"Yes.","verse":"For he was scourged, crowned with thorns, and made to bear his own cross,","reference":"Matthew 27:26, 29","refs":[{"printed":"Matthew 27:26, 29","osis":["Matt.27.26","Matt.27.29"]}],"footnote":null}],[{"question":"Did Christ die to display the justice and holiness of God?","answer":"Yes.","verse":"To declare his righteousness that he might be just,","reference":"Romans 3:26","refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]}],"footnote":null},{"question":"And to represent the great evil and malignity of sin?","answer":"Yes.","verse":"For sin he condemned sin in the flesh,","reference":"Romans 8:3","refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"footnote":null},{"question":"And to set us an example of patience and resignation to the divine will?","answer":"Yes.","verse":"For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind,","reference":"1 Peter 4:1","refs":[{"printed":"1 Peter 4:1","osis":["1Pet.4.1"]}],"footnote":null},{"question":"And to glorify that law which man hath broken?","answer":"Yes.","verse":"He hath magnified the law and made it honourable,","reference":"Isaiah 42:21","refs":[{"printed":"Isaiah 42:21","osis":["Isa.42.21"]}],"footnote":null},{"question":"And to destroy Satan?","answer":"Yes.","verse":"That through death he might destroy him that had the power of death, even the devil,","reference":"Hebrews 2:14","refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"footnote":null},{"question":"And to break the power of sin?","answer":"Yes.","verse":"Our old man is crucified with Christ, that the body of sin might be destroyed,","reference":"Romans 6:6","refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"footnote":null},{"question":"And to bring in a justifying righteousness?","answer":"Yes.","verse":"By his knowledge shall my righteous servant justify many, for he shall bear their iniquities,","reference":"Isaiah 53:11","refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"footnote":null},{"question":"And to procure us a title to heaven?","answer":"Yes.","verse":"For the saints shall reign in life by one, Christ Jesus,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null},{"question":"Was it for the elect that Christ thus suffered and died?","answer":"Yes.","verse":"For he loved the church and gave himself for it,","reference":"Ephesians 5:25","refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"footnote":null}],[{"question":"Was Christ buried?","answer":"Yes.","verse":"And that he was buried,","reference":"1 Corinthians 15:4","refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"footnote":null},{"question":"Was he buried at another’s expense?","answer":"Yes.","verse":"And when Joseph had taken the body he wrapped it in a clean linen cloth, and laid it in his own tomb,","reference":"Matthew 27:59–60","refs":[{"printed":"Matthew 27:59–60","osis":["Matt.27.59-Matt.27.60"]}],"footnote":null},{"question":"Did he continue under the power of death for a time?","answer":"Yes.","verse":"So shall the Son of man be three days and three nights in the heart of the earth,","reference":"Matthew 12:40","refs":[{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"footnote":null},{"question":"And was this a part of Christ’s humiliation?","answer":"Yes.","verse":"Thou hast brought me into the dust of death,","reference":"Psalm 22:15","refs":[{"printed":"Psalm 22:15","osis":["Ps.22.15"]}],"footnote":null}],[{"question":"Should the sufferings of Christ make sinners tremble?","answer":"Yes.","verse":"If they do these things in a green tree, what shall be done in the dry?","reference":"Luke 23:31","refs":[{"printed":"Luke 23:31","osis":["Luke.23.31"]}],"footnote":null},{"question":"And the saints rejoice?","answer":"Yes.","verse":"God forbid that I should glory, save in the cross of our Lord Jesus Christ,","reference":"Galatians 6:14","refs":[{"printed":"Galatians 6:14","osis":["Gal.6.14"]}],"footnote":null}]]},{"question":31,"paragraphs":[[{"question":"Was Christ’s resurrection the first step to his exaltation?","answer":"Yes.","verse":"He was buried and rose again,","reference":"1 Corinthians 15:4","refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"footnote":null},{"question":"Was it foretold that Christ would rise?","answer":"Yes.","verse":"Thou wilt not suffer thy Holy One to see corruption,","reference":"Psalm 16:10","refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]}],"footnote":null},{"question":"Was it necessary that he should rise?","answer":"Yes.","verse":"He loosed the pains of death, because it was not possible that he should be holden by it,","reference":"Acts 2:24","refs":[{"printed":"Acts 2:24","osis":["Acts.2.24"]}],"footnote":null},{"question":"Is it certain that he did rise?","answer":"Yes.","verse":"He showed himself alive by many infallible proofs,","reference":"Acts 1:3","refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"footnote":null},{"question":"Have we the testimony of Christ’s apostles for this?","answer":"Yes.","verse":"Whereof we are witnesses,","reference":"Acts 3:15","refs":[{"printed":"Acts 3:15","osis":["Acts.3.15"]}],"footnote":null},{"question":"And of his enemies?","answer":"Yes.","verse":"Some of the watch showed unto the chief priests all things that were done,","reference":"Matthew 28:11","refs":[{"printed":"Matthew 28:11","osis":["Matt.28.11"]}],"footnote":null},{"question":"And of the angels?","answer":"Yes.","verse":"He is not here, he is risen,","reference":"Matthew 28:6","refs":[{"printed":"Matthew 28:6","osis":["Matt.28.6"]}],"footnote":null},{"question":"And of himself?","answer":"Yes.","verse":"I am he that liveth and was dead, and behold I am alive for evermore,","reference":"Revelation 1:18","refs":[{"printed":"Revelation 1:18","osis":["Rev.1.18"]}],"footnote":null},{"question":"Was he seen after his resurrection?","answer":"Yes.","verse":"He was seen of Cephas, then of the twelve: after that he was seen of above five hundred brethren at once,","reference":"1 Corinthians 15:5","refs":[{"printed":"1 Corinthians 15:5","osis":["1Cor.15.5"]}],"footnote":null},{"question":"May it then be depended upon as matter of fact?","answer":"Yes.","verse":"For in the mouth of two or three witnesses every word shall be established,","reference":"Matthew 18:16","refs":[{"printed":"Matthew 18:16","osis":["Matt.18.16"]}],"footnote":null}],[{"question":"Did Christ rise by his own power?","answer":"Yes.","verse":"Destroy this temple, and in three days I will raise it up again,","reference":"John 2:19","refs":[{"printed":"John 2:19","osis":["John.2.19"]}],"footnote":null},{"question":"And at the precise time?","answer":"Yes.","verse":"God raised him up on the third day,","reference":"Acts 10:40","refs":[{"printed":"Acts 10:40","osis":["Acts.10.40"]}],"footnote":null},{"question":"And with great majesty?","answer":"Yes.","verse":"Behold the angel of the Lord descended from heaven and came and rolled back the stone from the door,","reference":"Matthew 28:2–3","refs":[{"printed":"Matthew 28:2–3","osis":["Matt.28.2-Matt.28.3"]}],"footnote":null},{"question":"Did he rise with the same body in which he was crucified?","answer":"Yes.","verse":"Behold my hands and my feet,","reference":"Luke 24:39","refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"footnote":null},{"question":"Did he rise as a public person?","answer":"Yes.","verse":"As the first fruits of them that slept,","reference":"1 Corinthians 15:20","refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"footnote":null},{"question":"And did he rise to die no more?","answer":"Yes.","verse":"Death hath no more dominion over him,","reference":"Romans 6:9","refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"footnote":null}],[{"question":"Did Christ stay some time upon earth after his resurrection?","answer":"Yes.","verse":"He was seen of them forty days,","reference":"Acts 1:3","refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"footnote":null},{"question":"Did he improve this time for the instruction of his disciples?","answer":"Yes.","verse":"He gave commandments unto the apostles whom he had chosen,","reference":"Acts 1:2","refs":[{"printed":"Acts 1:2","osis":["Acts.1.2"]}],"footnote":null},{"question":"And after that was he received up into heaven?","answer":"Yes.","verse":"He ascended far up above all heavens,","reference":"Ephesians 4:10","refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"footnote":null},{"question":"Did he ascend for the good of the church?","answer":"Yes.","verse":"That he might fill all things,","reference":"Ephesians 4:10","refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"footnote":null},{"question":"And for his own glory?","answer":"Yes.","verse":"Ought not Christ to have suffered these things, and to enter into his glory?","reference":"Luke 24:26","refs":[{"printed":"Luke 24:26","osis":["Luke.24.26"]}],"footnote":null}],[{"question":"Did Christ ascend in public view?","answer":"Yes.","verse":"Whilst they beheld he was taken up,","reference":"Acts 1:19","refs":[{"printed":"Acts 1:19","osis":["Acts.1.19"]}],"footnote":null},{"question":"And in a cloud?","answer":"Yes.","verse":"A cloud received him out of their sight,","reference":"Acts 1:9","refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]}],"footnote":null},{"question":"Did he ascend with great pomp?","answer":"Yes.","verse":"He was attended with the chariots of God, even thousands of angels,","reference":"Psalm 68:17","refs":[{"printed":"Psalm 68:17","osis":["Ps.68.17"]}],"footnote":null},{"question":"Did he depart with a blessing in his mouth?","answer":"Yes.","verse":"It came to pass while he blessed them he was parted from them,","reference":"Luke 24:51","refs":[{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"footnote":null},{"question":"And did he meet with a welcome whither he went?","answer":"Yes.","verse":"He came to the Ancient of Days, and they brought him near before him,","reference":"Daniel 7:13","refs":[{"printed":"Daniel 7:13","osis":["Dan.7.13"]}],"footnote":null}],[{"question":"Doth Christ sit at the right hand of God?","answer":"Yes.","verse":"He is set on the right hand of the throne of the Majesty in the heavens,","reference":"Hebrews 8:1","refs":[{"printed":"Hebrews 8:1","osis":["Heb.8.1"]}],"footnote":null},{"question":"And hath he a right to sit there?","answer":"Yes.","verse":"For the Lord said unto him, Sit thou at my right hand,","reference":"Exodus 1","refs":[{"printed":"Exodus 1","osis":["Exod.1"]}],"footnote":null},{"question":"Doth Christ’s sitting at God’s right hand denote the completion of his work?","answer":"Yes.","verse":"When he had once offered one sacrifice for sins, he sat down on the right hand of God,","reference":"Hebrews 10:12","refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"footnote":null},{"question":"Does it imply dignity and honour?","answer":"Yes.","verse":"To which of the angels said he at any time, Sit thou on my right hand?","reference":"Hebrews 1:13","refs":[{"printed":"Hebrews 1:13","osis":["Heb.1.13"]}],"footnote":null},{"question":"And authority and power?","answer":"Yes.","verse":"He sits at the right hand of power,","reference":"Matthew 26:64","refs":[{"printed":"Matthew 26:64","osis":["Matt.26.64"]}],"footnote":null},{"question":"And safety and security?","answer":"Yes.","verse":"Thy right hand shall save me,","reference":"Psalm 138:7","refs":[{"printed":"Psalm 138:7","osis":["Ps.138.7"]}],"footnote":null},{"question":"And joy and satisfaction?","answer":"Yes.","verse":"For at God’s right hand are pleasures for evermore,","reference":"Psalm 16:11","refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"footnote":null},{"question":"Doth it also imply the continuance of this his state?","answer":"Yes.","verse":"For he shall reign over the house of Jacob for ever,","reference":"Luke 1:33","refs":[{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"footnote":null},{"question":"Should this be a motive to us to have our hearts in heaven?","answer":"Yes.","verse":"Seek those things which are above, where Christ sitteth at the right hand of God,","reference":"Colossians 3:1","refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"footnote":null}],[{"question":"Will Christ come again?","answer":"Yes.","verse":"The same Jesus, who is now taken up from you into heaven, shall so come,","reference":"Acts 1:11","refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]}],"footnote":null},{"question":"Will he come quickly?","answer":"Yes.","verse":"Yet a little while and he who shall come will come and will not tarry,","reference":"Hebrews 10:37","refs":[{"printed":"Hebrews 10:37","osis":["Heb.10.37"]}],"footnote":null},{"question":"Will he come suddenly?","answer":"Yes.","verse":"For the day of the Lord cometh as a thief in the night,","reference":"1 Thessalonians 5:2","refs":[{"printed":"1 Thessalonians 5:2","osis":["1Thess.5.2"]}],"footnote":null},{"question":"Will he come publicly?","answer":"Yes.","verse":"Every eye shall see him,","reference":"Revelation 1:7","refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"footnote":null},{"question":"Will his coming be glorious and magnificent?","answer":"Yes.","verse":"’Tis the glorious appearance of the great God and our Saviour Jesus Christ,","reference":"Titus 2:13","refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"footnote":null},{"question":"Should the saints then long for and desire his coming?","answer":"Yes.","verse":"Looking for and hasting to the day of the Lord,","reference":"2 Peter 3:12","refs":[{"printed":"2 Peter 3:12","osis":["2Pet.3.12"]}],"footnote":null}],[{"question":"Will Christ come as a judge?","answer":"Yes.","verse":"He shall judge the quick and the dead at his appearing,","reference":"2 Timothy 4:1","refs":[{"printed":"2 Timothy 4:1","osis":["2Tim.4.1"]}],"footnote":null},{"question":"Is he an able and understanding judge?","answer":"Yes.","verse":"He shall not judge after the sight of the eyes,","reference":"Isaiah 11:3","refs":[{"printed":"Isaiah 11:3","osis":["Isa.11.3"]}],"footnote":null},{"question":"Is he a righteous and impartial judge?","answer":"Yes.","verse":"He loveth righteousness and hateth wickedness,","reference":"Psalm 14:7","refs":[{"printed":"Psalm 14:7","osis":["Ps.14.7"]}],"footnote":null},{"question":"Will he be to the wicked a terrible judge?","answer":"Yes.","verse":"He will come in flaming fire, taking vengeance on them that know not God,","reference":"2 Thessalonians 1:8","refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"footnote":null},{"question":"Will he be a peremptory and inflexible judge?","answer":"Yes.","verse":"He will not alter the thing that is gone out of his lips,","reference":"Psalm 89:34","refs":[{"printed":"Psalm 89:34","osis":["Ps.89.34"]}],"footnote":null},{"question":"Is the time of judgment known?","answer":"No.","verse":"Of that day and hour knoweth no man,","reference":"Mark 13:32","refs":[{"printed":"Mark 13:32","osis":["Mark.13.32"]}],"footnote":null},{"question":"But is it fixed and determined?","answer":"Yes.","verse":"For God hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained,","reference":"Acts 17:31","refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"footnote":null},{"question":"Will that be a joyous day to the saints?","answer":"Yes.","verse":"For he will then be glorified in his saints, and admired by all them that believe,","reference":"2 Thessalonians 1:10","refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"footnote":null}]]},{"question":32,"paragraphs":[[{"question":"Is there a redemption wrought out for the people of God?","answer":"Yes.","verse":"He sent redemption unto his people,","reference":"Psalm 111:9","refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"footnote":null},{"question":"Is Christ the author of this redemption?","answer":"Yes.","verse":"He obtained eternal redemption for us,","reference":"Hebrews 9:12","refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"footnote":null},{"question":"Is his blood the price of it?","answer":"Yes.","verse":"We are redeemed with the precious blood of Christ,","reference":"1 Peter 1:18–19","refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"footnote":null},{"question":"Do many expect redemption in another way?","answer":"Yes.","verse":"Because I am innocent, surely his anger shall turn from me,","reference":"Jeremiah 2:35","refs":[{"printed":"Jeremiah 2:35","osis":["Jer.2.35"]}],"footnote":null},{"question":"But is this the only way?","answer":"Yes.","verse":"For other foundation can no man lay, than that which is laid, which is Jesus Christ,","reference":"1 Corinthians 3:11","refs":[{"printed":"1 Corinthians 3:11","osis":["1Cor.3.11"]}],"footnote":null}],[{"question":"Do all partake of the redemption purchased by Christ?","answer":"No.","verse":"Some have neither part nor lot in this matter,","reference":"Acts 8:21","refs":[{"printed":"Acts 8:21","osis":["Acts.8.21"]}],"footnote":null},{"question":"Do all partake of it who pretend to it?","answer":"No.","verse":"Thou hast a name that thou livest and art dead,","reference":"Revelation 3:1","refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"footnote":null},{"question":"Do all believers partake of it?","answer":"Yes.","verse":"We are made partakers of Christ,","reference":"Hebrews 3:14","refs":[{"printed":"Hebrews 3:14","osis":["Heb.3.14"]}],"footnote":null},{"question":"Do such receive the Redeemer?","answer":"Yes.","verse":"To as many as received him, gave he power to become the sons of God,","reference":"John 1:12","refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"footnote":null},{"question":"Do they receive him in all his offices?","answer":"Yes.","verse":"Ye have received Christ Jesus the Lord,","reference":"Colossians 2:6","refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"footnote":null},{"question":"And do any receive this of themselves?","answer":"No.","verse":"For a man can receive nothing, except it be given him from above,","reference":"John 3:27","refs":[{"printed":"John 3:27","osis":["John.3.27"]}],"footnote":null}],[{"question":"Is it necessary that redemption be applied to us?","answer":"Yes.","verse":"Who of God is made unto us redemption,","reference":"1 Corinthians 1:30","refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"footnote":null},{"question":"Is this a great and effectual work?","answer":"Yes.","verse":"For there is an exceeding greatness of power manifested to us-ward who believe,","reference":"Ephesians 1:19","refs":[{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"footnote":null},{"question":"Is it a work within us?","answer":"Yes.","verse":"’Tis Christ in us, the hope of glory,","reference":"Colossians 1:27","refs":[{"printed":"Colossians 1:27","osis":["Col.1.27"]}],"footnote":null},{"question":"Is it the work of the Spirit?","answer":"Yes.","verse":"’Tis the Spirit that quickens,","reference":"John 6:63","refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"footnote":null},{"question":"Is it wrought only upon the elect?","answer":"Yes.","verse":"The election hath obtained it,","reference":"Romans 11:7","refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"footnote":null},{"question":"And shall all those be partakers of this redemption to whom it is effectually applied?","answer":"Yes.","verse":"He that believeth on the Son hath everlasting life,","reference":"John 3:36","refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"footnote":null}]]},{"question":33,"paragraphs":[[{"question":"Is the application of redemption limited by the purpose of God?","answer":"Yes.","verse":"It shall be given to them for whom it is prepared of my Father,","reference":"Matthew 20:23","refs":[{"printed":"Matthew 20:23","osis":["Matt.20.23"]}],"footnote":null},{"question":"And by the purchase of Christ?","answer":"Yes.","verse":"Ye believe not because ye are not of my sheep,","reference":"John 10:26","refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"footnote":null},{"question":"And by the operations of the Spirit?","answer":"Yes.","verse":"For we are saved by the washing of regeneration, and the renewing of the Holy Ghost,","reference":"Titus 3:5","refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"footnote":null}],[{"question":"Is faith necessary in order to our participation of the blessings of redemption?","answer":"Yes.","verse":"He that believeth not is condemned already,","reference":"John 3:18","refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"footnote":null},{"question":"Is it the great thing necessary?","answer":"Yes.","verse":"Only believe, all things are possible to him that believeth,","reference":"Mark 5:36","refs":[{"printed":"Mark 5:36","osis":["Mark.5.36"]}],"footnote":null},{"question":"Is it therefore bestowed upon all God’s redeemed ones?","answer":"Yes.","verse":"They have all obtained like precious faith,","reference":"2 Peter 1:1","refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"footnote":null},{"question":"Is the same measure of faith bestowed upon every one?","answer":"No.","verse":"For unto every one of us is given grace according to the measure of the gift of Christ,","reference":"Ephesians 4:7","refs":[{"printed":"Ephesians 4:7","osis":["Eph.4.7"]}],"footnote":null},{"question":"But does weak faith interest in gospel privileges as well as strong?","answer":"Yes.","verse":"For the righteousness of God is unto all, and upon all them that believe, and there is no difference,","reference":"Romans 3:22","refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]}],"footnote":null}],[{"question":"Are all true believers united to Christ?","answer":"Yes.","verse":"I in them, and thou in me, that they may be made perfect in one,","reference":"John 17:23","refs":[{"printed":"John 17:23","osis":["John.17.23"]}],"footnote":null},{"question":"Are the souls of believers united to Christ?","answer":"Yes.","verse":"He that is joined to the Lord is one spirit,","reference":"1 Corinthians 6:17","refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"footnote":null},{"question":"And their bodies?","answer":"Yes.","verse":"Know ye not that your bodies are the members of Christ?","reference":"1 Corinthians 6:15","refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"footnote":null},{"question":"Is this a vital union?","answer":"Yes.","verse":"Because I live, ye shall live also,","reference":"John 14:19","refs":[{"printed":"John 14:19","osis":["John.14.19"]}],"footnote":null},{"question":"Is it a lasting and indissolvable union?","answer":"Yes.","verse":"I will betroth thee to me for ever,","reference":"Hosea 2:19","refs":[{"printed":"Hosea 2:19","osis":["Hos.2.19"]}],"footnote":null},{"question":"But is it an inexplicable and mysterious one?","answer":"Yes.","verse":"This is a great mystery,","reference":"Ephesians 5:32","refs":[{"printed":"Ephesians 5:32","osis":["Eph.5.32"]}],"footnote":null}],[{"question":"Are we vitally united to Christ by the Spirit?","answer":"Yes.","verse":"We are an habitation of God through the Spirit,","reference":"Ephesians 2:22","refs":[{"printed":"Ephesians 2:22","osis":["Eph.2.22"]}],"footnote":null},{"question":"And that in our effectual calling?","answer":"Yes.","verse":"We are called into the fellowship of his Son Jesus Christ,","reference":"1 Corinthians 1:9","refs":[{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"footnote":null},{"question":"But is there an union prior to our effectual calling?","answer":"Yes.","verse":"For we read of the grace given us in Christ before the world began,","reference":"2 Timothy 1:9","refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"footnote":null}],[{"question":"Are all the saints effectually called?","answer":"Yes.","verse":"They are preserved and called,","reference":"Jude 1","refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"footnote":null},{"question":"Is God the author of this call?","answer":"Yes.","verse":"He hath called us out of darkness into his marvellous light,","reference":"1 Peter 2:9","refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"footnote":null},{"question":"Is grace the motive of it?","answer":"Yes.","verse":"It pleased God who called me by his grace,","reference":"Galatians 1:15","refs":[{"printed":"Galatians 1:15","osis":["Gal.1.15"]}],"footnote":null},{"question":"Is the gospel the means of it?","answer":"Yes.","verse":"Whereunto he called you by our gospel,","reference":"2 Thessalonians 2:14","refs":[{"printed":"2 Thessalonians 2:14","osis":["2Thess.2.14"]}],"footnote":null},{"question":"Is glory the end of it?","answer":"Yes.","verse":"Who hath called you to his kingdom and glory,","reference":"1 Thessalonians 2:12","refs":[{"printed":"1 Thessalonians 2:12","osis":["1Thess.2.12"]}],"footnote":null},{"question":"Should we then examine our title to this privilege?","answer":"Yes.","verse":"Make your calling and election sure,","reference":"2 Peter 1:10","refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"footnote":null},{"question":"And endeavour to improve it?","answer":"Yes.","verse":"Walk worthy of the vocation wherewith ye are called,","reference":"Ephesians 4:1","refs":[{"printed":"Ephesians 4:1","osis":["Eph.4.1"]}],"footnote":null}]]},{"question":34,"paragraphs":[[{"question":"Is there an outward call given to all men?","answer":"Yes.","verse":"Unto you, O men, I call,","reference":"Proverbs 8:4","refs":[{"printed":"Proverbs 8:4","osis":["Prov.8.4"]}],"footnote":null},{"question":"Does God call by his works of creation?","answer":"Yes.","verse":"For there is no speech nor language where their voice is not heard,","reference":"Psalm 19:3","refs":[{"printed":"Psalm 19:3","osis":["Ps.19.3"]}],"footnote":null},{"question":"And by his works of providence?","answer":"Yes.","verse":"The Lord’s voice crieth into the city,","reference":"Micah 6:9","refs":[{"printed":"Micah 6:9","osis":["Mic.6.9"]}],"footnote":null},{"question":"And by his word?","answer":"Yes.","verse":"He sent forth his servants to call them that were bidden,","reference":"Matthew 22:3","refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"footnote":null},{"question":"And by the common motions of his Spirit?","answer":"Yes.","verse":"My Spirit shall not always strive with man,","reference":"Genesis 6:3","refs":[{"printed":"Genesis 6:3","osis":["Gen.6.3"]}],"footnote":null},{"question":"But is this call always effectual?","answer":"No.","verse":"They would not come,","reference":"Matthew 22:3","refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"footnote":null}],[{"question":"Are the special calls of the Spirit the fruits of electing love?","answer":"Yes.","verse":"Whom he predestinated, them he also called,","reference":"Romans 8:30","refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"footnote":null},{"question":"Are they attended with the mighty power of God?","answer":"Yes.","verse":"Our gospel came not unto you in word only, but also in power,","reference":"1 Thessalonians 1:5","refs":[{"printed":"1 Thessalonians 1:5","osis":["1Thess.1.5"]}],"footnote":null},{"question":"And yet suitable to the nature of man?","answer":"Yes.","verse":"I drew them with the cords of a man,","reference":"Hosea 11:4","refs":[{"printed":"Hosea 11:4","osis":["Hos.11.4"]}],"footnote":null},{"question":"And are they always effectual?","answer":"Yes.","verse":"They shall come,","reference":"John 6:27","refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"footnote":null}],[{"question":"Are all that are effectually called convinced of sin?","answer":"Yes.","verse":"When the commandment came, sin revived,","reference":"Romans 7:9","refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"footnote":null},{"question":"Are they convinced of sin in the heart?","answer":"Yes.","verse":"They shall know every man the plague of his own heart,","reference":"1 Kings 8:38","refs":[{"printed":"1 Kings 8:38","osis":["1Kgs.8.38"]}],"footnote":null},{"question":"And of sin in the life?","answer":"Yes.","verse":"Thou makest me to possess the iniquities of my youth,","reference":"Job 13:26","refs":[{"printed":"Job 13:26","osis":["Job.13.26"]}],"footnote":null},{"question":"Are they especially convinced of gross and leading sins?","answer":"Yes.","verse":"Who was before a persecutor,","reference":"1 Timothy 1:13","refs":[{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]}],"footnote":null},{"question":"Do they see sin in the glass of the law?","answer":"Yes.","verse":"For by the law is the knowledge of sin,","reference":"Romans 3:20","refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"footnote":null},{"question":"And in the glass of the divine perfections?","answer":"Yes.","verse":"Now mine eye seeth thee, I abhor myself,","reference":"Job 42:5","refs":[{"printed":"Job 42:5","osis":["Job.42.5"]}],"footnote":null},{"question":"And in the glass of Christ’s sufferings?","answer":"Yes.","verse":"They shall look upon me whom they have pierced, and mourn,","reference":"Zechariah 12:10","refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"footnote":null},{"question":"Do they see sin to be exceeding sinful?","answer":"Yes.","verse":"Know therefore and see that it is an evil thing,","reference":"Jeremiah 2:19","refs":[{"printed":"Jeremiah 2:19","osis":["Jer.2.19"]}],"footnote":null},{"question":"And exceeding hateful?","answer":"Yes.","verse":"I hate every false way,","reference":"Psalm 119:104","refs":[{"printed":"Psalm 119:104","osis":["Ps.119.104"]}],"footnote":null},{"question":"And exceeding hurtful?","answer":"Yes.","verse":"I find more bitter than death the woman whose heart is snares and nets,","reference":"Ecclesiastes 7:26","refs":[{"printed":"Ecclesiastes 7:26","osis":["Eccl.7.26"]}],"footnote":null},{"question":"And is such a conviction the fruit of the Spirit?","answer":"Yes.","verse":"For when he is come he will reprove the world of sin,","reference":"John 16:8","refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"footnote":null}],[{"question":"Are all such convinced of their misery?","answer":"Yes.","verse":"Woe is me, for I am undone,","reference":"Isaiah 6:5","refs":[{"printed":"Isaiah 6:5","osis":["Isa.6.5"]}],"footnote":null},{"question":"And of the equity of God’s judgments?","answer":"Yes.","verse":"O Lord, righteousness belongeth unto thee,","reference":"Daniel 9:7","refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"footnote":null},{"question":"And of their helplessness in themselves?","answer":"Yes.","verse":"We cannot stand before thee because of this,","reference":"Ezra 9:15","refs":[{"printed":"Ezra 9:15","osis":["Ezra.9.15"]}],"footnote":null},{"question":"Will such a conviction produce horror?","answer":"Yes.","verse":"The jailer came trembling,","reference":"Acts 16:29","refs":[{"printed":"Acts 16:29","osis":["Acts.16.29"]}],"footnote":null},{"question":"And shame?","answer":"Yes.","verse":"We lie down in our shame,","reference":"Jeremiah 3:25","refs":[{"printed":"Jeremiah 3:25","osis":["Jer.3.25"]}],"footnote":null},{"question":"And humble silence?","answer":"Yes.","verse":"He putteth his mouth in the dust,","reference":"Lamentations 3:29","refs":[{"printed":"Lamentations 3:29","osis":["Lam.3.29"]}],"footnote":null},{"question":"And earnest inquiry?","answer":"Yes.","verse":"Lord, what wilt thou have me to do?","reference":"Acts 9:6","refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]}],"footnote":null}],[{"question":"Is such a conviction necessary?","answer":"Yes.","verse":"For the whole need not a physician,","reference":"Matthew 9:12","refs":[{"printed":"Matthew 9:12","osis":["Matt.9.12"]}],"footnote":null},{"question":"But is it all that is necessary?","answer":"No.","verse":"For he has torn, and he will heal us,","reference":"Hosea 6:1","refs":[{"printed":"Hosea 6:1","osis":["Hos.6.1"]}],"footnote":null},{"question":"Does the same Spirit then that has begun the work carry it on?","answer":"Yes.","verse":"For he will perfect that which concerneth us,","reference":"Psalm 138:8","refs":[{"printed":"Psalm 138:8","osis":["Ps.138.8"]}],"footnote":null},{"question":"Doth he enlighten our minds?","answer":"Yes.","verse":"He shines into our hearts,","reference":"2 Corinthians 4:6","refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"footnote":null},{"question":"Doth he particularly enlighten them into the knowledge of Christ?","answer":"Yes.","verse":"He gives the light of the knowledge of the glory of God in the face of Jesus Christ,","reference":"2 Corinthians 4:6","refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"footnote":null},{"question":"And of the things of Christ?","answer":"Yes.","verse":"He shall take of mine and show it unto you,","reference":"John 16:15","refs":[{"printed":"John 16:15","osis":["John.16.15"]}],"footnote":null}],[{"question":"Is that knowledge which the Spirit affords inward and experimental?","answer":"Yes.","verse":"Wisdom entereth into the heart,","reference":"Proverbs 2:10","refs":[{"printed":"Proverbs 2:10","osis":["Prov.2.10"]}],"footnote":null},{"question":"Is it attended with the greatest certainty?","answer":"Yes.","verse":"We believe and are sure that thou art Christ the Son of the living God,","reference":"John 6:69","refs":[{"printed":"John 6:69","osis":["John.6.69"]}],"footnote":null},{"question":"Is it an operative and effectual knowledge?","answer":"Yes.","verse":"It bringeth forth fruit,","reference":"Colossians 1:6","refs":[{"printed":"Colossians 1:6","osis":["Col.1.6"]}],"footnote":null},{"question":"Is it an abiding knowledge?","answer":"Yes.","verse":"The anointing which you have received of him abideth in you,","reference":"1 John 2:27","refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]}],"footnote":null},{"question":"Should it therefore be earnestly coveted and sought after?","answer":"Yes.","verse":"I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord,","reference":"Philippians 3:8","refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"footnote":null}],[{"question":"Is this illumination of the understanding attended with a determination of the will?","answer":"Yes.","verse":"He shall make ready a people prepared for the Lord,","reference":"Luke 1:17","refs":[{"printed":"Luke 1:17","osis":["Luke.1.17"]}],"footnote":null},{"question":"Is the perverse will rendered pliable?","answer":"Yes.","verse":"I will take the stony heart out of their flesh, and will give them an heart of flesh,","reference":"Ezekiel 11:19","refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]}],"footnote":null},{"question":"And the rebellious will obedient?","answer":"Yes.","verse":"Every thought is brought into captivity to the obedience of Christ,","reference":"2 Corinthians 10:5","refs":[{"printed":"2 Corinthians 10:5","osis":["2Cor.10.5"]}],"footnote":null},{"question":"And is this also the work of God?","answer":"Yes.","verse":"it is he that worketh in us to will,","reference":"Philippians 2:13","refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"footnote":null}],[{"question":"Doth the soul thus awakened and enlightened venture itself upon Christ?","answer":"Yes.","verse":"Every man that hath heard and learned of the Father, cometh unto me,","reference":"John 6:45","refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"footnote":null},{"question":"And that immediately?","answer":"Yes.","verse":"Christ said follow me; and he rose and followed him,","reference":"Matthew 9:9","refs":[{"printed":"Matthew 9:9","osis":["Matt.9.9"]}],"footnote":null},{"question":"And resolutely?","answer":"Yes.","verse":"Though he slay me, yet will I trust in him,","reference":"Job 13:15","refs":[{"printed":"Job 13:15","osis":["Job.13.15"]}],"footnote":null},{"question":"Is Christ proposed in the word as an able Saviour?","answer":"Yes.","verse":"He is able to save to the uttermost, all that come unto God through him,","reference":"Hebrews 7:25","refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"footnote":null},{"question":"And as a willing Saviour?","answer":"Yes.","verse":"This man receiveth sinners,","reference":"Luke 15:2","refs":[{"printed":"Luke 15:2","osis":["Luke.15.2"]}],"footnote":null},{"question":"And do the actions of faith in the soul answer to the discoveries made of Christ in the word?","answer":"Yes.","verse":"So we preach, and so ye believed,","reference":"1 Corinthians 15:11","refs":[{"printed":"1 Corinthians 15:11","osis":["1Cor.15.11"]}],"footnote":null}],[{"question":"Is the whole work of grace in conversion represented by a call?","answer":"Yes.","verse":"Called to be saints,","reference":"1 Corinthians 1:2","refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"footnote":null},{"question":"Is this a secret call?","answer":"Yes.","verse":"The kingdom of God cometh not with observation,","reference":"Luke 17:20","refs":[{"printed":"Luke 17:20","osis":["Luke.17.20"]}],"footnote":null},{"question":"And a mysterious one?","answer":"Yes.","verse":"For we know not what is the way of the Spirit,","reference":"Ecclesiastes 11:5","refs":[{"printed":"Ecclesiastes 11:5","osis":["Eccl.11.5"]}],"footnote":null},{"question":"And a personal one?","answer":"Yes.","verse":"I have called thee by thy name,","reference":"Isaiah 43:1","refs":[{"printed":"Isaiah 43:1","osis":["Isa.43.1"]}],"footnote":null},{"question":"And a free and gracious one?","answer":"Yes.","verse":"Of his own will begat he us,","reference":"James 1:18","refs":[{"printed":"James 1:18","osis":["Jas.1.18"]}],"footnote":null},{"question":"Should God therefore have the glory of it?","answer":"Yes.","verse":"Not unto us, not unto us, but unto thy name, give glory, for thy mercy, and for thy truth’s sake,","reference":"Psalm 115:1","refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]}],"footnote":null}]]},{"question":35,"paragraphs":[[{"question":"Is effectual calling of great advantage?","answer":"Yes.","verse":"Godliness is profitable unto all things,","reference":"1 Timothy 4:8","refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"footnote":null},{"question":"Is it of immediate advantage?","answer":"Yes.","verse":"If ye be willing and obedient ye shall eat the good of the land,","reference":"Isaiah 1:19","refs":[{"printed":"Isaiah 1:19","osis":["Isa.1.19"]}],"footnote":null},{"question":"And of eternal advantage?","answer":"Yes.","verse":"For it hath the promise not only of the life that now is, but of that which is to come,","reference":"1 Timothy 4:8","refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"footnote":null},{"question":"Doth it bring into a state of grace?","answer":"Yes.","verse":"Such are not under the law, but under grace,","reference":"Romans 6:15","refs":[{"printed":"Romans 6:15","osis":["Rom.6.15"]}],"footnote":null},{"question":"And into a state of comfort?","answer":"Yes.","verse":"We who have believed do enter into rest,","reference":"Hebrews 4:3","refs":[{"printed":"Hebrews 4:3","osis":["Heb.4.3"]}],"footnote":null},{"question":"And into a state of holiness?","answer":"Yes.","verse":"God hath not called us to uncleanness, but to holiness,","reference":"1 Thessalonians 4:7","refs":[{"printed":"1 Thessalonians 4:7","osis":["1Thess.4.7"]}],"footnote":null},{"question":"And is it an earnest of everlasting glory?","answer":"Yes.","verse":"For God will give grace and glory, and no good thing will he withhold from those who walk uprightly,","reference":"Psalm 84:11","refs":[{"printed":"Psalm 84:11","osis":["Ps.84.11"]}],"footnote":null}],[{"question":"Are those who are effectually called justified?","answer":"Yes.","verse":"Whom he called, them he also justified,","reference":"Romans 8:30","refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"footnote":null},{"question":"Is this a great privilege?","answer":"Yes.","verse":"Blessed is the man to whom the Lord imputeth not iniquity,","reference":"Psalm 32:2","refs":[{"printed":"Psalm 32:2","osis":["Ps.32.2"]}],"footnote":null},{"question":"Is it the certain and enduring privilege of all the saints?","answer":"Yes.","verse":"There is no condemnation to them that are in Christ Jesus,","reference":"Romans 8:1","refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"footnote":null},{"question":"And are all others excluded?","answer":"Yes.","verse":"They are in the gall of bitterness and in the bond of iniquity,","reference":"Acts 8:23","refs":[{"printed":"Acts 8:23","osis":["Acts.8.23"]}],"footnote":null}],[{"question":"Are all those that are effectually called adopted?","answer":"Yes.","verse":"Ya are all the children of God by faith in Jesus Christ,","reference":"Galatians 3:26","refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"footnote":null},{"question":"Is this a great instance of love in God?","answer":"Yes.","verse":"Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God,","reference":"1 John 3:1","refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"footnote":null},{"question":"And a great blessing to men?","answer":"Yes.","verse":"For if children, then heirs,","reference":"Romans 8:17","refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"footnote":null},{"question":"Are such also sanctified?","answer":"Yes.","verse":"They are sanctified in Christ Jesus,","reference":"1 Corinthians 1:2","refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"footnote":null},{"question":"And without this would their happiness be incomplete?","answer":"Yes.","verse":"For without holiness none shall see the Lord,","reference":"Hebrews 12:14","refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"footnote":null}],[{"question":"Have those who are effectually called a title to all other covenant blessings?","answer":"Yes.","verse":"All things are yours,","reference":"1 Corinthians 3:22","refs":[{"printed":"1 Corinthians 3:22","osis":["1Cor.3.22"]}],"footnote":null},{"question":"And may they take the comfort of them?","answer":"Yes.","verse":"As having nothing and yet possessing all things,","reference":"2 Corinthians 6:10","refs":[{"printed":"2 Corinthians 6:10","osis":["2Cor.6.10"]}],"footnote":null},{"question":"And is this their case without exception?","answer":"Yes.","verse":"For the same Lord over all is rich unto all that call upon him,","reference":"Romans 10:12","refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"footnote":null}]]},{"question":36,"paragraphs":[[{"question":"Is justification an act of God?","answer":"Yes.","verse":"It is God that justifieth,","reference":"Romans 8:33","refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"footnote":null},{"question":"And of his free grace?","answer":"Yes.","verse":"Being justified by his grace, we are made heirs,","reference":"Titus 3:7","refs":[{"printed":"Titus 3:7","osis":["Titus.3.7"]}],"footnote":null},{"question":"Doth this grace set aside all merit in the creature?","answer":"Yes.","verse":"For if by grace, then it is no more of works,","reference":"Romans 11:6","refs":[{"printed":"Romans 11:6","osis":["Rom.11.6"]}],"footnote":null},{"question":"But does it set aside all merit in Christ?","answer":"No.","verse":"For we are justified freely by his grace, through the redemption that is in Jesus Christ,","reference":"Romans 3:24","refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"footnote":null}],[{"question":"Does justification include in it the forgiveness of sins?","answer":"Yes.","verse":"We have redemption through his blood, the forgiveness of sins,","reference":"Ephesians 1:7","refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"footnote":null},{"question":"Is remission of sins an act of power?","answer":"Yes.","verse":"The Son of Man hath power on earth to forgive sin,","reference":"Matthew 9:6","refs":[{"printed":"Matthew 9:6","osis":["Matt.9.6"]}],"footnote":null},{"question":"And of grace?","answer":"Yes.","verse":"I will be merciful to their unrighteousness,","reference":"Hebrews 8:12","refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"footnote":null},{"question":"And of justice?","answer":"Yes.","verse":"If we confess our sins, he is faithful and just to forgive us our sins,","reference":"1 John 1:9","refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"footnote":null},{"question":"Does God forgive sin as a Father?","answer":"Yes.","verse":"I will spare them as a man spareth his son that serveth him,","reference":"Malachi 3:17","refs":[{"printed":"Malachi 3:17","osis":["Mal.3.17"]}],"footnote":null},{"question":"And as a sovereign?","answer":"Yes.","verse":"Who is a God like unto thee, that pardoneth iniquity?","reference":"Micah 7:18","refs":[{"printed":"Micah 7:18","osis":["Mic.7.18"]}],"footnote":null},{"question":"Doth he pardon many sins?","answer":"Yes.","verse":"Her sins which are many are all forgiven,","reference":"Luke 7:47","refs":[{"printed":"Luke 7:47","osis":["Luke.7.47"]}],"footnote":null},{"question":"And great sins?","answer":"Yes.","verse":"Though your sins have been as scarlet they shall be as white as snow,","reference":"Isaiah 1:18","refs":[{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"footnote":null},{"question":"But doth every sin need a pardon?","answer":"Yes.","verse":"For if he will contend with us, we cannot answer him one of a thousand,","reference":"Job 9:3","refs":[{"printed":"Job 9:3","osis":["Job.9.3"]}],"footnote":null}],[{"question":"Doth justification include in it the acceptance of our persons?","answer":"Yes.","verse":"He hath made us accepted in the Beloved,","reference":"Ephesians 1:6","refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]}],"footnote":null},{"question":"And of our services?","answer":"Yes.","verse":"God had respect to Abel and to his offering,","reference":"Genesis 4:4","refs":[{"printed":"Genesis 4:4","osis":["Gen.4.4"]}],"footnote":null},{"question":"Doth God look upon justified ones with complacency?","answer":"Yes.","verse":"His countenance doth behold the upright,","reference":"Psalm 11:7","refs":[{"printed":"Psalm 11:7","osis":["Ps.11.7"]}],"footnote":null},{"question":"And speak of them with approbation?","answer":"Yes.","verse":"Thou art all fair, my love, there is no spot in thee,","reference":"Song of Solomon 4:7","refs":[{"printed":"Song of Solomon 4:7","osis":["Song.4.7"]}],"footnote":null},{"question":"And treat them with intimacy and endearment?","answer":"Yes.","verse":"The secret of the Lord is with them that fear him, and he will show them his covenant,","reference":"Psalm 25:14","refs":[{"printed":"Psalm 25:14","osis":["Ps.25.14"]}],"footnote":null}],[{"question":"Were the ceremonial sacrifices insufficient for man’s justification?","answer":"Yes.","verse":"For they could not take away sin,","reference":"Hebrews 10:14","refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"footnote":null},{"question":"And are moral duties as insufficient now?","answer":"Yes.","verse":"For by the works of the law shall no flesh be justified,","reference":"Galatians 2:16","refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"footnote":null},{"question":"Are duties after faith as insufficient as those before?","answer":"Yes.","verse":"For all our righteousnesses are as filthy rags,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null},{"question":"Is therefore an attempt to be justified in this way a glaring instance of folly and ignorance?","answer":"Yes.","verse":"For they being ignorant of God’s righteousness go about to establish a righteousness of their own,","reference":"Romans 10:3","refs":[{"printed":"Romans 10:3","osis":["Rom.10.3"]}],"footnote":null},{"question":"And will it issue in utter ruin and destruction?","answer":"Yes.","verse":"This shall ye have of mine hand, ye shall lie down in sorrow,","reference":"Isaiah 50:11","refs":[{"printed":"Isaiah 50:11","osis":["Isa.50.11"]}],"footnote":null}],[{"question":"Are we justified only for the righteousness of Christ?","answer":"Yes.","verse":"Not having my own righteousness which is of the law, but that which is through the faith of Christ,","reference":"Philippians 3:9","refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"footnote":null},{"question":"Did Christ perform what the law required?","answer":"Yes.","verse":"There was no guile found in his mouth,","reference":"1 Peter 2:22","refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"footnote":null},{"question":"And is this a part of our justifying righteousness?","answer":"Yes.","verse":"By the obedience of one many are made righteous,","reference":"Romans 5:19","refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"footnote":null},{"question":"Did he suffer what the law threatened?","answer":"Yes.","verse":"For he was bruised for our iniquities,","reference":"Isaiah 53:5","refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"footnote":null},{"question":"And is this the other part of it?","answer":"Yes.","verse":"Thou wast slain and hast redeemed us to God by thy blood,","reference":"Revelation 5:9","refs":[{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"footnote":null},{"question":"Is this righteousness satisfactory to God?","answer":"Yes.","verse":"The Lord is well pleased for his righteousness’ sake,","reference":"Isaiah 42:21","refs":[{"printed":"Isaiah 42:21","osis":["Isa.42.21"]}],"footnote":null},{"question":"And sufficient for man?","answer":"Yes.","verse":"For grace reigns through righteousness unto eternal life by Jesus Christ our Lord,","reference":"Romans 5:21","refs":[{"printed":"Romans 5:21","osis":["Rom.5.21"]}],"footnote":null},{"question":"And shall it never be abrogated?","answer":"No.","verse":"My righteousness shall not be abolished,","reference":"Isaiah 51:6","refs":[{"printed":"Isaiah 51:6","osis":["Isa.51.6"]}],"footnote":null}],[{"question":"Doth this righteousness become ours by imputation?","answer":"Yes.","verse":"David describeth the blessedness of the man to whom God imputeth righteousness without works,","reference":"Romans 4:6","refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"footnote":null},{"question":"And does this imputation depend upon any act in the creature?","answer":"No.","verse":"For it is the gift of righteousness,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null},{"question":"Must the righteousness of Christ be received as well as imputed?","answer":"Yes.","verse":"We have received the atonement,","reference":"Romans 5:11","refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"footnote":null},{"question":"And is faith the instrument of receiving it?","answer":"Yes.","verse":"God hath set forth Christ to be a propitiation through faith in his blood,","reference":"Romans 3:25","refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"footnote":null},{"question":"Is justification the less of grace because it is through faith?","answer":"No.","verse":"Therefore it is of faith, that it might be by grace,","reference":"Romans 4:16","refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]}],"footnote":null}],[{"question":"Doth this doctrine glorify the divine wisdom?","answer":"Yes.","verse":"Herein God hath abounded towards us in all wisdom and prudence,","reference":"Ephesians 1:8","refs":[{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"footnote":null},{"question":"And magnify the divine goodness?","answer":"Yes.","verse":"Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins,","reference":"1 John 4:10","refs":[{"printed":"1 John 4:10","osis":["1John.4.10"]}],"footnote":null},{"question":"Doth it contribute to the comfort of afflicted consciences?","answer":"Yes.","verse":"For being justified by faith, we have peace with God,","reference":"Romans 5:1","refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"footnote":null},{"question":"And to destroy pride and vain glory?","answer":"Yes.","verse":"Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith,","reference":"Romans 3:27","refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"footnote":null},{"question":"Is it a powerful motive to holiness and practical religion?","answer":"Yes.","verse":"It is a doctrine according to godliness,","reference":"1 Timothy 6:3","refs":[{"printed":"1 Timothy 6:3","osis":["1Tim.6.3"]}],"footnote":null},{"question":"And an everlasting foundation for thankfulness and praise?","answer":"Yes.","verse":"I will greatly rejoice in the Lord, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness,","reference":"Isaiah 61:10","refs":[{"printed":"Isaiah 61:10","osis":["Isa.61.10"]}],"footnote":null}]]},{"question":37,"paragraphs":[[{"question":"Are some the sons of God by creation?","answer":"Yes.","verse":"All the sons of God shouted for joy,","reference":"Job 38:7","refs":[{"printed":"Job 38:7","osis":["Job.38.7"]}],"footnote":null},{"question":"And others by an external profession?","answer":"Yes.","verse":"Let my Son go that he may serve me,","reference":"Exodus 4:23","refs":[{"printed":"Exodus 4:23","osis":["Exod.4.23"]}],"footnote":null},{"question":"But are the saints so by adoption?","answer":"Yes.","verse":"We receive the adoption of sons,","reference":"Galatians 4:5","refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"footnote":null},{"question":"Is Christ the medium of our adoption?","answer":"Yes.","verse":"We are predestinated to the adoption of children by Jesus Christ,","reference":"Ephesians 1:5","refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"footnote":null},{"question":"And the exemplar of it?","answer":"Yes.","verse":"God hath predestinated us to be conformed to the image of his Son,","reference":"Romans 8:29","refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"footnote":null},{"question":"And the end of it?","answer":"Yes.","verse":"That he might be the first born among many brethren,","reference":"Romans 8:29","refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"footnote":null},{"question":"And is grace the motive of it?","answer":"Yes.","verse":"It is according to the good pleasure of his will, to the praise of the glory of his grace,","reference":"Ephesians 1:5–6","refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"footnote":null}],[{"question":"Do the saints receive the nature of sons?","answer":"Yes.","verse":"They are made partakers of a divine nature,","reference":"2 Peter 1:4","refs":[{"printed":"2 Peter 1:4","osis":["2Pet.1.4"]}],"footnote":null},{"question":"And the spirit of sons?","answer":"Yes.","verse":"Because ye are sons God hath sent forth the Spirit of his Son into your hearts,","reference":"Galatians 4:6","refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"footnote":null},{"question":"And the provision of sons?","answer":"Yes.","verse":"They will want no good thing,","reference":"Psalm 34:10","refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]}],"footnote":null},{"question":"And the inheritance of sons?","answer":"Yes.","verse":"Wherefore thou art no more a servant, but a son, and if a son then an heir of God, through Christ,","reference":"Galatians 4:7","refs":[{"printed":"Galatians 4:7","osis":["Gal.4.7"]}],"footnote":null}],[{"question":"Are God’s children the objects of his pity?","answer":"Yes.","verse":"As a father pitieth his children, so the Lord pitieth them that fear him,","reference":"Psalm 103:13","refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"footnote":null},{"question":"And of his care?","answer":"Yes.","verse":"I have nourished and brought up children,","reference":"Isaiah 1:2","refs":[{"printed":"Isaiah 1:2","osis":["Isa.1.2"]}],"footnote":null},{"question":"Are they strongly defended?","answer":"Yes.","verse":"His children shall have a place of refuge,","reference":"Proverbs 14:26","refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"footnote":null},{"question":"And honourably attended?","answer":"Yes.","verse":". He shall give his angels charge over thee, to keep thee in all thy ways,","reference":"Psalm 91:11","refs":[{"printed":"Psalm 91:11","osis":["Ps.91.11"]}],"footnote":null},{"question":"And if chastened, is it in love?","answer":"Yes.","verse":"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth,","reference":"Hebrews 12:6","refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"footnote":null}],[{"question":"Should God’s children then go to him as a Father?","answer":"Yes.","verse":"I will arise and go to my Father,","reference":"Luke 15:18","refs":[{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"footnote":null},{"question":"And reverence him as a Father?","answer":"Yes.","verse":"If I be a Father, where is mine honour,","reference":"Malachi 1:6","refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"footnote":null},{"question":"And imitate him?","answer":"Yes.","verse":"Be ye perfect, as your heavenly Father is perfect,","reference":"Matthew 5:48","refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"footnote":null},{"question":"And obey him?","answer":"Yes.","verse":"As obedient children,","reference":"1 Peter 1:14","refs":[{"printed":"1 Peter 1:14","osis":["1Pet.1.14"]}],"footnote":null},{"question":"And submit to his chastisement?","answer":"Yes.","verse":"My son despise not thou the chastening of the Lord,","reference":"Hebrews 12:5","refs":[{"printed":"Hebrews 12:5","osis":["Heb.12.5"]}],"footnote":null}],[{"question":"Have all the saints one Father?","answer":"Yes.","verse":"Have we not all one Father?","reference":"Malachi 2:10","refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"footnote":null},{"question":"Should they therefore love as brethren?","answer":"Yes.","verse":"Add to godliness brotherly kindness,","reference":"2 Peter 1:7","refs":[{"printed":"2 Peter 1:7","osis":["2Pet.1.7"]}],"footnote":null},{"question":"And is the neglect hereof a great sin?","answer":"Yes.","verse":"Why do we deal treacherously every man against his brother?","reference":"Malachi 2:10","refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"footnote":null}]]},{"question":38,"paragraphs":[[{"question":"Are all that are justified sanctified?","answer":"Yes.","verse":"For Christ is made both righteousness and Sanctification,","reference":"1 Corinthians 1:30","refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"footnote":null},{"question":"Is it necessary that they should be so?","answer":"Yes.","verse":"For nothing that defileth shall enter into the kingdom of heaven,","reference":"Revelation 21:27","refs":[{"printed":"Revelation 21:27","osis":["Rev.21.27"]}],"footnote":null},{"question":"And is it the will of God that they shall be so?","answer":"Yes.","verse":"This is the will of God, even your sanctification,","reference":"1 Thessalonians 4:3","refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"footnote":null},{"question":"Is Christ’s death the meritorious cause of their sanctification?","answer":"Yes.","verse":"He gave himself for us, that he might purify us a peculiar people to himself,","reference":"Titus 2:14","refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"footnote":null},{"question":"And is the Spirit the efficient cause of it?","answer":"Yes.","verse":"’Tis called sanctification of the Spirit,","reference":"2 Thessalonians 2:13","refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"footnote":null},{"question":"And is the word the instrumental cause of it?","answer":"Yes.","verse":"Sanctify them through thy truth, thy word is truth,","reference":"John 17:17","refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"footnote":null},{"question":"But is the grace of God the original source from which this blessing flows?","answer":"Yes.","verse":"Thy time was a time of love, then washed I thee with water, yea and I thoroughly washed away thy blood,","reference":"Ezekiel 16:8–9","refs":[{"printed":"Ezekiel 16:8–9","osis":["Ezek.16.8-Ezek.16.9"]}],"footnote":null}],[{"question":"Is sanctification more than an external reformation?","answer":"Yes.","verse":"Ye make clean the outside of the cup and of the platter, but within are full of extortion and excess,","reference":"Matthew 23:25","refs":[{"printed":"Matthew 23:25","osis":["Matt.23.25"]}],"footnote":null},{"question":"Is it more than civility and good nature?","answer":"Yes.","verse":"For he who had this yet lacked one thing,","reference":"Mark 10:21","refs":[{"printed":"Mark 10:21","osis":["Mark.10.21"]}],"footnote":null},{"question":"Is it more than conviction?","answer":"Yes.","verse":"For Ahab humbled himself,","reference":"1 Kings 21:29","refs":[{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]}],"footnote":null},{"question":"Is it more than an outward profession?","answer":"Yes.","verse":"For some have the form of godliness who deny the power,","reference":"2 Timothy 3:5","refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]}],"footnote":null}],[{"question":"Does sanctification imply an universal change?","answer":"Yes.","verse":"Old things are past away, and all things are become new,","reference":"2 Corinthians 5:17","refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"footnote":null},{"question":"Doth it extend to the inward man?","answer":"Yes.","verse":"We are renewed in the spirit of our mind,","reference":"Ephesians 4:23","refs":[{"printed":"Ephesians 4:23","osis":["Eph.4.23"]}],"footnote":null},{"question":"Is the understanding enlightened?","answer":"Yes.","verse":"Ye were darkness, but now are ye light,","reference":"Ephesians 5:8","refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"footnote":null},{"question":"And the will subdued?","answer":"Yes.","verse":"Thy people shall be willing in the day of thy power,","reference":"Exodus 3","refs":[{"printed":"Exodus 3","osis":["Exod.3"]}],"footnote":null},{"question":"And the affections spiritualized?","answer":"Yes.","verse":"They are set on things above,","reference":"Colossians 3:2","refs":[{"printed":"Colossians 3:2","osis":["Col.3.2"]}],"footnote":null},{"question":"Doth it also extend to the outward man?","answer":"Yes.","verse":"Having our bodies washed with pure water,","reference":"Hebrews 10:22","refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"footnote":null}],[{"question":"Is the saint renewed after the image of God?","answer":"Yes.","verse":"Put on the new man, which is renewed after the image of him that created him,","reference":"Colossians 3:10","refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"footnote":null},{"question":"And after the pattern of Christ?","answer":"Yes.","verse":"My little children of whom I travail in birth till Christ be formed in you,","reference":"Galatians 4:19","refs":[{"printed":"Galatians 4:19","osis":["Gal.4.19"]}],"footnote":null},{"question":"Doth he live in the exercise of every grace?","answer":"Yes.","verse":"The life that I live in the flesh I live by the faith of the Son of God,","reference":"Galatians 2:20","refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"footnote":null},{"question":"And would he be found in the practice of every duty?","answer":"Yes.","verse":"Fervent in spirit, serving the Lord,","reference":"Romans 12:11","refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"footnote":null}],[{"question":"Is sin mortified in those that are sanctified?","answer":"Yes.","verse":"They that are Christ’s have crucified the flesh,","reference":"Galatians 5:24","refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"footnote":null},{"question":"Is this a difficult work?","answer":"Yes.","verse":"We read of resisting unto blood striving against sin,","reference":"Hebrews 12:4","refs":[{"printed":"Hebrews 12:4","osis":["Heb.12.4"]}],"footnote":null},{"question":"But is it a needful work?","answer":"Yes.","verse":"If thy hand or thy foot offend thee, cut it off, for it is better for thee to enter into life halt or maimed, than to be cast into everlasting fire,","reference":"Matthew 18:8","refs":[{"printed":"Matthew 18:8","osis":["Matt.18.8"]}],"footnote":null},{"question":"And can it only be performed under a divine influence?","answer":"Yes.","verse":"If ye through the spirit do mortify the deeds of the body, ye shall live,","reference":"Romans 8:13","refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"footnote":null}],[{"question":"Do those that are dead unto sin live unto righteousness?","answer":"Yes.","verse":"Being dead to sin we live unto righteousness,","reference":"1 Peter 2:24","refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"footnote":null},{"question":"Is the work of sanctification imperfect in the present life?","answer":"Yes.","verse":"Not as though I had already attained,","reference":"Philippians 3:13","refs":[{"printed":"Philippians 3:13","osis":["Phil.3.13"]}],"footnote":null},{"question":"But is it progressive?","answer":"Yes.","verse":"The path of the just is like a shining light, shining more and more,","reference":"Proverbs 4:18","refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"footnote":null},{"question":"And will it be complete above?","answer":"Yes.","verse":"When that which is perfect is come, then that which is in part shall be done away,","reference":"1 Corinthians 13:10","refs":[{"printed":"1 Corinthians 13:10","osis":["1Cor.13.10"]}],"footnote":null}]]},{"question":39,"paragraphs":[[{"question":"Hath a full assurance of God’s love been attained by Christians in the present life?","answer":"Yes.","verse":"We have known and believed the love which God hath to us,","reference":"1 John 4:16","refs":[{"printed":"1 John 4:16","osis":["1John.4.16"]}],"footnote":null},{"question":"Is this assurance built upon the testimony of the Spirit?","answer":"Yes.","verse":"The Spirit itself beareth witness with our spirits that we are the children of God,","reference":"Romans 8:16","refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"footnote":null},{"question":"And upon the testimony of conscience?","answer":"Yes.","verse":"Our rejoicing is this, the testimony of our conscience,","reference":"2 Corinthians 1:12","refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"footnote":null},{"question":"And upon the concurrent testimony of the word?","answer":"Yes.","verse":"That we through patience and comfort of the scripture might have hope,","reference":"Romans 15:4","refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"footnote":null},{"question":"Do all the saints attain to this assurance?","answer":"No.","verse":"There are some who walk trembling after the Lord,","reference":"Hosea 11:10","refs":[{"printed":"Hosea 11:10","osis":["Hos.11.10"]}],"footnote":null},{"question":"And may those that have attained to it, lose it?","answer":"Yes.","verse":"By thy favour thou hast made my mountain to stand strong, thou hidest thy face, and I was troubled,","reference":"Psalm 30:7","refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"footnote":null}],[{"question":"Should those that want assurance wait for it?","answer":"Yes.","verse":"I will wait upon the Lord that hideth his face,","reference":"Isaiah 8:17","refs":[{"printed":"Isaiah 8:17","osis":["Isa.8.17"]}],"footnote":null},{"question":"And hope for it?","answer":"Yes.","verse":"Hope thou in God, for I shall yet praise him,","reference":"Psalm 42:11","refs":[{"printed":"Psalm 42:11","osis":["Ps.42.11"]}],"footnote":null},{"question":"And labour for it?","answer":"Yes.","verse":"Show the same diligence unto the full assurance of hope unto the end,","reference":"Hebrews 6:11","refs":[{"printed":"Hebrews 6:11","osis":["Heb.6.11"]}],"footnote":null},{"question":"And should those who have it be thankful for it?","answer":"Yes.","verse":"I will joy in the God of my salvation,","reference":"Habakkuk 3:18","refs":[{"printed":"Habakkuk 3:18","osis":["Hab.3.18"]}],"footnote":null},{"question":"And improve it?","answer":"Yes.","verse":"Thy loving kindness is before mine eyes, and I have walked in the truth,","reference":"Psalm 26:3","refs":[{"printed":"Psalm 26:3","osis":["Ps.26.3"]}],"footnote":null}],[{"question":"Is peace of conscience the privilege of the saints?","answer":"Yes.","verse":"My peace I give unto you,","reference":"John 14:27","refs":[{"printed":"John 14:27","osis":["John.14.27"]}],"footnote":null},{"question":"And of none but the saints?","answer":"No.","verse":"For there is no peace, saith my God, to the wicked,","reference":"Isaiah 57:21","refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"footnote":null},{"question":"Doth this peace follow upon our justification?","answer":"Yes.","verse":"Son, be of good cheer, thy sins be forgiven thee,","reference":"Matthew 9:2","refs":[{"printed":"Matthew 9:2","osis":["Matt.9.2"]}],"footnote":null},{"question":"Is it the fruit of our sanctification?","answer":"Yes.","verse":"“Tis peace in believing,","reference":"Romans 15:13","refs":[{"printed":"Romans 15:13","osis":["Rom.15.13"]}],"footnote":null},{"question":"And is it the usual concomitant of a regular course of obedience?","answer":"Yes.","verse":"Great peace have they that love thy law, and nothing shall offend them,","reference":"Psalm 119:165","refs":[{"printed":"Psalm 119:165","osis":["Ps.119.165"]}],"footnote":null},{"question":"Is this a great privilege to those who possess it?","answer":"Yes.","verse":"For if our hearts condemn us not, then have we confidence towards God,","reference":"1 John 3:21","refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"footnote":null},{"question":"Doth it preserve them in life?","answer":"Yes.","verse":"The peace of God shall keep your hearts and minds,","reference":"Philippians 4:7","refs":[{"printed":"Philippians 4:7","osis":["Phil.4.7"]}],"footnote":null},{"question":"And support them in death?","answer":"Yes.","verse":"The end of that man is peace,","reference":"Psalm 37:37","refs":[{"printed":"Psalm 37:37","osis":["Ps.37.37"]}],"footnote":null},{"question":"And follow them into the other world?","answer":"Yes.","verse":"They shall enter into peace,","reference":"Isaiah 57:2","refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"footnote":null}],[{"question":"Have the saints joy in the Holy Ghost?","answer":"Yes.","verse":"For believing we rejoice with joy unspeakable and full of glory,","reference":"1 Peter 1:8","refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"footnote":null},{"question":"Are precious promises given that they might rejoice?","answer":"Yes.","verse":"These things I speak that they might have my joy fulfilled in themselves,","reference":"John 17:13","refs":[{"printed":"John 17:13","osis":["John.17.13"]}],"footnote":null},{"question":"And a gospel ministry settled?","answer":"Yes.","verse":"Not that we have dominion over your faith, but are helpers of your joy,","reference":"2 Corinthians 1:24","refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"footnote":null},{"question":"And comfortable prospects afforded?","answer":"Yes.","verse":"We rejoice in hope of the glory of God,","reference":"Romans 5:2","refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"footnote":null},{"question":"Is it therefore the duty of such to rejoice?","answer":"Yes.","verse":"Rejoice evermore,","reference":"1 Thessalonians 5:16","refs":[{"printed":"1 Thessalonians 5:16","osis":["1Thess.5.16"]}],"footnote":null},{"question":"And of none but such?","answer":"No.","verse":"Rejoice not, O Israel, for joy, as other people, for thou hast gone a whoring from thy God,","reference":"Hosea 9:1","refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"footnote":null}],[{"question":"Is it the saints’ duty to grow in grace?","answer":"Yes.","verse":"Grow in grace,","reference":"2 Peter 3:18","refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]}],"footnote":null},{"question":"Is it their desire thus to grow?","answer":"Yes.","verse":"Lord, increase our faith,","reference":"Luke 17:5","refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]}],"footnote":null},{"question":"And is it certain that they shall grow?","answer":"Yes.","verse":"They shall grow as the vine,","reference":"Hosea 14:7","refs":[{"printed":"Hosea 14:7","osis":["Hos.14.7"]}],"footnote":null},{"question":"Do the saints grow in all grace?","answer":"Yes.","verse":"For they grow up unto him in all things, which is the head, even Christ,","reference":"Ephesians 4:15","refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]}],"footnote":null},{"question":"But does this growth more visibly appear in some graces than in others?","answer":"Yes.","verse":"Thus the apostle tells the Thessalonians, that their faith grew exceedingly, and their charity towards each other abounded,","reference":"2 Thessalonians 1:3","refs":[{"printed":"2 Thessalonians 1:3","osis":["2Thess.1.3"]}],"footnote":null}],[{"question":"Shall true believers persevere unto the end?","answer":"Yes.","verse":"They shall be holden up, for God is able to make them to stand,","reference":"Romans 14:4","refs":[{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"footnote":null},{"question":"Shall they be kept from fundamental errors?","answer":"Yes.","verse":"For they are established in the truth,","reference":"2 Peter 1:12","refs":[{"printed":"2 Peter 1:12","osis":["2Pet.1.12"]}],"footnote":null},{"question":"And retain the vital principle of grace implanted in their souls?","answer":"Yes.","verse":"For it is that good part that shall not be taken away,","reference":"Luke 10:42","refs":[{"printed":"Luke 10:42","osis":["Luke.10.42"]}],"footnote":null},{"question":"And never relapse into a settled course of wickedness?","answer":"No.","verse":"For we are not of them that draw back unto perdition,","reference":"Hebrews 10:39","refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"footnote":null}],[{"question":"May a profession of religion be renounced?","answer":"Yes.","verse":"Demas hath forsaken me,","reference":"2 Timothy 4:10","refs":[{"printed":"2 Timothy 4:10","osis":["2Tim.4.10"]}],"footnote":null},{"question":"May great gifts be lost?","answer":"Yes.","verse":"His arm shall be clean dried up, and his right eye be utterly darkened,","reference":"Zechariah 11:17","refs":[{"printed":"Zechariah 11:17","osis":["Zech.11.17"]}],"footnote":null},{"question":"May appearances of grace vanish?","answer":"Yes.","verse":"From him that hath not shall be taken away, even that which he seemeth to have,","reference":"Luke 8:18","refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"footnote":null},{"question":"And may real grace decline?","answer":"Yes.","verse":"Thou hast left thy first love,","reference":"Revelation 2:4","refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"footnote":null},{"question":"But may it be totally lost?","answer":"No.","verse":"His seed remaineth in him,","reference":"1 John 3:9","refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"footnote":null}]]},{"question":40,"paragraphs":[[{"question":"Do believers die as well as others?","answer":"Yes.","verse":"Your fathers where are they, and the prophets do they live for ever?","reference":"Zechariah 1:5","refs":[{"printed":"Zechariah 1:5","osis":["Zech.1.5"]}],"footnote":null},{"question":"Must they die as well as others?","answer":"Yes.","verse":"Knowing that shortly I must put off this tabernacle,","reference":"2 Peter 1:14","refs":[{"printed":"2 Peter 1:14","osis":["2Pet.1.14"]}],"footnote":null},{"question":"Would they not live if they could?","answer":"No.","verse":"I would not live always,","reference":"Job 7:16","refs":[{"printed":"Job 7:16","osis":["Job.7.16"]}],"footnote":null},{"question":"But is there a manifest difference between their death and that of others?","answer":"Yes.","verse":"For precious in the sight of the Lord is the death of his saints,","reference":"Psalm 116:15","refs":[{"printed":"Psalm 116:15","osis":["Ps.116.15"]}],"footnote":null}],[{"question":"Is death an advantage to the saints?","answer":"Yes.","verse":"To die is gain,","reference":"Philippians 1:21","refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"footnote":null},{"question":"Doth the soul die with the body?","answer":"No.","verse":"For men may kill the body, but they are not able to kill the soul,","reference":"Matthew 10:28","refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"footnote":null},{"question":"Doth it sleep with the body?","answer":"No.","verse":"For it returns to God who gave it,","reference":"Ecclesiastes 12:7","refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"footnote":null},{"question":"Does it immediately enter upon a separate state?","answer":"Yes.","verse":"For when we are absent from the body, we are present with the Lord,","reference":"2 Corinthians 5:8","refs":[{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]}],"footnote":null}],[{"question":"Doth death release the saints from all their sorrows?","answer":"Yes.","verse":"They shall no more say, I am sick,","reference":"Isaiah 33:24","refs":[{"printed":"Isaiah 33:24","osis":["Isa.33.24"]}],"footnote":null},{"question":"And free them from all their remaining corruptions?","answer":"Yes.","verse":"For they are without fault before the throne of God,","reference":"Revelation 14:5","refs":[{"printed":"Revelation 14:5","osis":["Rev.14.5"]}],"footnote":null},{"question":"And set them at an eternal distance from all their spiritual enemies?","answer":"Yes.","verse":"For the accuser of the brethren is cast down,","reference":"Revelation 12:10","refs":[{"printed":"Revelation 12:10","osis":["Rev.12.10"]}],"footnote":null},{"question":"And put an end to all their trials and labours?","answer":"Yes.","verse":"They rest from their labours,","reference":"Revelation 14:13","refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"footnote":null},{"question":"And introduce them into a state of absolute perfection?","answer":"Yes.","verse":"For the spirits of just men are made perfect,","reference":"Hebrews 12:23","refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"footnote":null}],[{"question":"Do believers at death enter upon a state of perfect knowledge?","answer":"Yes.","verse":"For here we see through a glass darkly, but then face to face,","reference":"1 Corinthians 13:12","refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"footnote":null},{"question":"And of perfect holiness?","answer":"Yes.","verse":"For they have washed their robes, and made them white in the blood of the Lamb,","reference":"Revelation 7:14","refs":[{"printed":"Revelation 7:14","osis":["Rev.7.14"]}],"footnote":null},{"question":"And of complete glory?","answer":"Yes.","verse":"Thou shalt guide me by thy counsel and afterward receive me to glory,","reference":"Psalm 73:24","refs":[{"printed":"Psalm 73:24","osis":["Ps.73.24"]}],"footnote":null},{"question":"Are they received into a glorious place?","answer":"Yes.","verse":"For it is enlightened with the glory of God, and the Lamb is the light thereof,","reference":"Revelation 21:23","refs":[{"printed":"Revelation 21:23","osis":["Rev.21.23"]}],"footnote":null},{"question":"Are they joined with glorious company?","answer":"Yes.","verse":"They are come to an innumerable company of angels, to God the Judge of all, and to Jesus the Mediator of the new covenant,","reference":"Hebrews 12:22–23","refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"footnote":null},{"question":"Do they wear a glorious image?","answer":"Yes.","verse":"I shall be satisfied when I awake in thy likeness,","reference":"Psalm 17:15","refs":[{"printed":"Psalm 17:15","osis":["Ps.17.15"]}],"footnote":null},{"question":"Are they employed in glorious works?","answer":"Yes.","verse":"They serve God day and night, in his temple,","reference":"Revelation 7:15","refs":[{"printed":"Revelation 7:15","osis":["Rev.7.15"]}],"footnote":null},{"question":"And do they receive a glorious reward?","answer":"Yes.","verse":"Ye shall receive a crown of glory, that fadeth not away,","reference":"1 Peter 5:4","refs":[{"printed":"1 Peter 5:4","osis":["1Pet.5.4"]}],"footnote":null}],[{"question":"Are the bodies of believers committed to the grave?","answer":"Yes.","verse":"Then shall the dust return to the earth as it was,","reference":"Ecclesiastes 12:7","refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"footnote":null},{"question":"Is the grave the common receptacle of mankind?","answer":"Yes.","verse":"Then shall the dust return to the earth as it was,","reference":"Ecclesiastes 12:7","refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"footnote":null},{"question":"Hath a decent interment been sometimes denied to wicked men?","answer":"Yes.","verse":"He shall be buried with the burial of an ass,","reference":"Jeremiah 22:10","refs":[{"printed":"Jeremiah 22:10","osis":["Jer.22.10"]}],"footnote":null},{"question":"But is it promised to the saint?","answer":"Yes.","verse":"Thou shalt go to thy Father in peace, thou shalt be buried in a good old age,","reference":"Genesis 15:15","refs":[{"printed":"Genesis 15:15","osis":["Gen.15.15"]}],"footnote":null},{"question":"Is the grave a resting place to such?","answer":"Yes.","verse":"They shall rest in their beds,","reference":"Isaiah 57:2","refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"footnote":null},{"question":"And do they sometimes long for that resting place?","answer":"Yes.","verse":"O that thou wouldst hide me in the grave,","reference":"Job 14:13","refs":[{"printed":"Job 14:13","osis":["Job.14.13"]}],"footnote":null},{"question":"And provide for it?","answer":"Yes.","verse":"Give me a possession of a burying place,","reference":"Genesis 23:4","refs":[{"printed":"Genesis 23:4","osis":["Gen.23.4"]}],"footnote":null}],[{"question":"Doth death separate the saints from the love of God?","answer":"No.","verse":"Neither death nor life can separate us from the love of God,","reference":"Romans 8:38","refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"footnote":null},{"question":"Or dissolve their union with Christ?","answer":"No.","verse":"For they sleep in Jesus,","reference":"1 Thessalonians 4:14","refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"footnote":null},{"question":"May they therefore meet it without fear?","answer":"Yes.","verse":"O death, where is thy sting, 0 grave where is thy victory,","reference":"1 Corinthians 15:55","refs":[{"printed":"1 Corinthians 15:55","osis":["1Cor.15.55"]}],"footnote":null}]]},{"question":41,"paragraphs":[[{"question":"Is it possible that there should be a resurrection?","answer":"Yes.","verse":"Why should it be thought a thing incredible to you, that God should raise the dead,","reference":"Acts 26:8","refs":[{"printed":"Acts 26:8","osis":["Acts.26.8"]}],"footnote":null},{"question":"Is it certain that there shall be a resurrection?","answer":"Yes.","verse":"For many of them (i.e. the multitude of them) that sleep in the dust shall awake,","reference":"Daniel 12:2","refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"footnote":null},{"question":"Has there already been a resurrection?","answer":"Yes.","verse":"For the graves were opened and many bodies of the saints which slept arose,","reference":"Matthew 27:52","refs":[{"printed":"Matthew 27:52","osis":["Matt.27.52"]}],"footnote":null},{"question":"Is this work ascribed to the Father?","answer":"Yes.","verse":"For he which raised up the Lord Jesus shall raise up us also,","reference":"2 Corinthians 4:14","refs":[{"printed":"2 Corinthians 4:14","osis":["2Cor.4.14"]}],"footnote":null},{"question":"And to the Son?","answer":"Yes.","verse":"As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will,","reference":"John 5:22","refs":[{"printed":"John 5:22","osis":["John.5.22"]}],"footnote":null},{"question":"And to the Spirit?","answer":"Yes.","verse":"He will quicken your mortal bodies by his Spirit,","reference":"Romans 8:11","refs":[{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"footnote":null},{"question":"And shall the saints rise first?","answer":"Yes.","verse":"The dead in Christ shall rise first,","reference":"1 Thessalonians 4:16","refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"footnote":null}],[{"question":"Will the same bodies be raised again?","answer":"Yes.","verse":"In my flesh I shall see God,","reference":"Job 19:26","refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"footnote":null},{"question":"But will they be very different from what they are now?","answer":"Yes.","verse":"That which thou sowest is not that body which shall be,","reference":"1 Corinthians 15:37–38, 42","refs":[{"printed":"1 Corinthians 15:37–38, 42","osis":["1Cor.15.37-1Cor.15.38","1Cor.15.42"]}],"footnote":null},{"question":"Will they be free from all natural weaknesses?","answer":"Yes.","verse":"For they are sown in weakness but they are raised in power,","reference":"1 Corinthians 15:43","refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"footnote":null},{"question":"Will they be free from all mortal defilement?","answer":"Yes.","verse":"For blessed and holy is he, that hath part in the first resurrection,","reference":"Revelation 20:6","refs":[{"printed":"Revelation 20:6","osis":["Rev.20.6"]}],"footnote":null},{"question":"Will they be endowed with activity and vigour?","answer":"Yes.","verse":"It is sown a natural body, it is raised a spiritual body,","reference":"1 Corinthians 15:44","refs":[{"printed":"1 Corinthians 15:44","osis":["1Cor.15.44"]}],"footnote":null},{"question":"Will they be rendered incorruptible and immortal?","answer":"Yes.","verse":"For this corruptible shall put on incorruption, and this mortal put on immortality,","reference":"1 Corinthians 15:53","refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]}],"footnote":null},{"question":"Will they in all these respects resemble the glorious body of Christ?","answer":"Yes.","verse":"He will change our vile body, and fashion it like unto his glorious body,","reference":"Philippians 3:21","refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"footnote":null},{"question":"And all those who are found alive at Christ’s second coming undergo a change equivalent to the resurrection?","answer":"Yes.","verse":"We shall not all sleep, but we shall all be changed,","reference":"1 Corinthians 15:51","refs":[{"printed":"1 Corinthians 15:51","osis":["1Cor.15.51"]}],"footnote":null}],[{"question":"Will the saints be gathered together at the day of judgment?","answer":"Yes.","verse":"Gather together my saints to me,","reference":"Psalm 50:5","refs":[{"printed":"Psalm 50:5","osis":["Ps.50.5"]}],"footnote":null},{"question":"And will this be the work of angels?","answer":"Yes.","verse":"He shall send his angels and they shall gather together his elect from the four winds,","reference":"Matthew 24:31","refs":[{"printed":"Matthew 24:31","osis":["Matt.24.31"]}],"footnote":null},{"question":"Will they be separated from the wicked?","answer":"Yes.","verse":"As the shepherd divideth the sheep from the goats,","reference":"Matthew 25:32","refs":[{"printed":"Matthew 25:32","osis":["Matt.25.32"]}],"footnote":null},{"question":"And will this be a final separation?","answer":"Yes.","verse":"Between us and you there is a great gulf fixed.","reference":"Luke 16:26","refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]}],"footnote":null},{"question":"Will they accompany Christ to judgment?","answer":"Yes.","verse":"Behold he cometh with ten thousand of his saints,","reference":"Jude 14","refs":[{"printed":"Jude 14","osis":["Jude.1.14"]}],"footnote":null},{"question":"And be assessors with him in it?","answer":"Yes.","verse":"Ye shall sit upon twelve thrones, judging the twelve tribes of Israel,","reference":"Matthew 19:28","refs":[{"printed":"Matthew 19:28","osis":["Matt.19.28"]}],"footnote":null},{"question":"And testify their approbation of all his proceedings?","answer":"Yes.","verse":"They will say hallelujah, Salvation and glory, unto the Lord our God, for true and righteous are his judgments,","reference":"Revelation 19:1–2","refs":[{"printed":"Revelation 19:1–2","osis":["Rev.19.1-Rev.19.2"]}],"footnote":null}],[{"question":"Will the saints be openly acknowledged at the day of judgment?","answer":"Yes.","verse":"Him will I confess before my Father which is in heaven,","reference":"Matthew 10:32","refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"footnote":null},{"question":"And openly acquitted?","answer":"Yes.","verse":"Well done good and faithful servant,","reference":"Matthew 25:23","refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]}],"footnote":null},{"question":"And openly rewarded?","answer":"Yes.","verse":"Enter thou into the joy of thy Lord. Ibid. Will their good works be then remembered? Yes. I was an hungered and ye gave me meat,","reference":"Matthew 25:35","refs":[{"printed":"Matthew 25:35","osis":["Matt.25.35"]}],"footnote":null},{"question":"And their evil ones forgotten?","answer":"Yes.","verse":"The iniquity of Israel shall then be sought for, and there shall be none,","reference":"Jeremiah 50:20","refs":[{"printed":"Jeremiah 50:20","osis":["Jer.50.20"]}],"footnote":null}],[{"question":"Will heaven be the place of the saints’ residence?","answer":"Yes.","verse":"Elijah went up by a whirlwind into heaven,","reference":"2 Kings 2:11","refs":[{"printed":"2 Kings 2:11","osis":["2Kgs.2.11"]}],"footnote":null},{"question":"Is it prepared for them?","answer":"Yes.","verse":"I go to prepare a place for you,","reference":"John 14:2","refs":[{"printed":"John 14:2","osis":["John.14.2"]}],"footnote":null},{"question":"And promised to them?","answer":"Yes.","verse":"It is eternal life which God that cannot lie hath promised,","reference":"Titus 1:2","refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"footnote":null},{"question":"Will they in heaven see God?","answer":"Yes.","verse":"Blessed are the pure in heart, for they shall see God,","reference":"Matthew 5:8","refs":[{"printed":"Matthew 5:8","osis":["Matt.5.8"]}],"footnote":null},{"question":"Will this be a transforming vision?","answer":"Yes.","verse":"They shall be like him, for they shall see him as he","reference":"1 John 3:2","refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"footnote":null},{"question":"And an abiding one?","answer":"Yes.","verse":"So shall we be for ever with the Lord,","reference":"1 Thessalonians 4:17","refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"footnote":null},{"question":"Is this enough to comfort them under all the sorrows and afflictions of life?","answer":"Yes.","verse":"Wherefore comfort one another with these words,","reference":"1 Thessalonians 4:18","refs":[{"printed":"1 Thessalonians 4:18","osis":["1Thess.4.18"]}],"footnote":null}]]},{"question":42,"paragraphs":[[{"question":"Must the wicked die as well as the righteous?","answer":"Yes.","verse":"For it is appointed unto all men once to die,","reference":"Hebrews 9:27","refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"footnote":null},{"question":"Must they die though they would not?","answer":"Yes.","verse":"For the wicked is driven away in his wickedness,","reference":"Proverbs 14:32","refs":[{"printed":"Proverbs 14:32","osis":["Prov.14.32"]}],"footnote":null},{"question":"Doth death often come upon them unexpected?","answer":"Yes.","verse":"When they cry peace and safety, then sudden destruction cometh upon them,","reference":"1 Thessalonians 5:3","refs":[{"printed":"1 Thessalonians 5:3","osis":["1Thess.5.3"]}],"footnote":null},{"question":"And does it find them unprepared?","answer":"Yes.","verse":"While they went to buy, the bridegroom came,","reference":"Matthew 25:10","refs":[{"printed":"Matthew 25:10","osis":["Matt.25.10"]}],"footnote":null}],[{"question":"Do the souls of the wicked at death go into a place of torments?","answer":"Yes.","verse":"In hell he lifted up his eyes being in torment,","reference":"Luke 16:23","refs":[{"printed":"Luke 16:23","osis":["Luke.16.23"]}],"footnote":null},{"question":"And lie under the wrath of God?","answer":"Yes.","verse":"For the Lord shall swallow them up in his wrath,","reference":"Psalm 21:9","refs":[{"printed":"Psalm 21:9","osis":["Ps.21.9"]}],"footnote":null},{"question":"And under the agonies of an accusing conscience?","answer":"Yes.","verse":"There the worm dieth not,","reference":"Mark 9:46","refs":[{"printed":"Mark 9:46","osis":["Mark.9.46"]}],"footnote":null},{"question":"Have they some presages of this beforehand?","answer":"Yes.","verse":"They have a fearful looking for of judgment and fiery indignation,","reference":"Hebrews 10:27","refs":[{"printed":"Hebrews 10:27","osis":["Heb.10.27"]}],"footnote":null},{"question":"And will their misery be equal to their fears?","answer":"Yes.","verse":"For according to thy fear,","reference":"Psalm 90:11","refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"footnote":null}],[{"question":"Will all things round about them conspire to make them miserable?","answer":"Yes.","verse":"For terrors shall make them afraid on every side,","reference":"Job 18:11","refs":[{"printed":"Job 18:11","osis":["Job.18.11"]}],"footnote":null},{"question":"Will the saints pity them?","answer":"No.","verse":"For the righteous shall see and laugh at them,","reference":"Psalm 52:6","refs":[{"printed":"Psalm 52:6","osis":["Ps.52.6"]}],"footnote":null},{"question":"Will partnership in misery alleviate their pains?","answer":"No.","verse":"For they shall be amazed one at another, their faces shall be as flames,","reference":"Isaiah 13:8","refs":[{"printed":"Isaiah 13:8","osis":["Isa.13.8"]}],"footnote":null},{"question":"Shall they have a sad remembrance of their former abundance?","answer":"Yes.","verse":"Son, remember that thou in thy lifetime receivedst thy good things,","reference":"Luke 16:25","refs":[{"printed":"Luke 16:25","osis":["Luke.16.25"]}],"footnote":null},{"question":"And a distant prospect of the heavenly happiness?","answer":"Yes.","verse":"They shall see Abraham, Isaac and Jacob in the kingdom of heaven and themselves thrust out,","reference":"Luke 13:28","refs":[{"printed":"Luke 13:28","osis":["Luke.13.28"]}],"footnote":null},{"question":"And will all this tend to fill them with inexpressible anguish, and horror, fury, and despair?","answer":"Yes.","verse":"There shall be weeping and gnashing of teeth,","reference":"Matthew 13:42","refs":[{"printed":"Matthew 13:42","osis":["Matt.13.42"]}],"footnote":null}],[{"question":"Is there no possibility for the wicked to escape?","answer":"No.","verse":"How can ye escape the damnation of hell,","reference":"Matthew 23:33","refs":[{"printed":"Matthew 23:33","osis":["Matt.23.33"]}],"footnote":null},{"question":"Cannot they escape by cunning?","answer":"No.","verse":"God taketh the wise in their own craftiness,","reference":"Job 5:13","refs":[{"printed":"Job 5:13","osis":["Job.5.13"]}],"footnote":null},{"question":"Nor by power?","answer":"No.","verse":"For by strength shall no man prevail,","reference":"1 Samuel 2:9","refs":[{"printed":"1 Samuel 2:9","osis":["1Sam.2.9"]}],"footnote":null},{"question":"Nor by flight?","answer":"No.","verse":"Can any hide himself in secret places, that I shall not see him?","reference":"Jeremiah 23:24","refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"footnote":null},{"question":"Nor by numbers?","answer":"No.","verse":"For though hand join in hand, yet the wicked shall not be unpunished,","reference":"Proverbs 11:21","refs":[{"printed":"Proverbs 11:21","osis":["Prov.11.21"]}],"footnote":null},{"question":"Will hell then be large enough to hold the whole number of the ungodly?","answer":"Yes.","verse":"For God hath made it deep and large,","reference":"Isaiah 30:33","refs":[{"printed":"Isaiah 30:33","osis":["Isa.30.33"]}],"footnote":null}],[{"question":"Are the bodies of the wicked lodged in the grave?","answer":"Yes.","verse":"Like sheep they are laid in the grave,","reference":"Psalm 49:14","refs":[{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"footnote":null},{"question":"Doth the grave consume them?","answer":"Yes.","verse":"So shall the grave consume those that have sinned,","reference":"Job 24:19","refs":[{"printed":"Job 24:19","osis":["Job.24.19"]}],"footnote":null},{"question":"Does it mar their beauty?","answer":"Yes.","verse":"Death shall feed on them,","reference":"Psalm 49:14","refs":[{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"footnote":null},{"question":"And rob them of their glory?","answer":"Yes.","verse":"His glory shall not descend after him,","reference":"Psalm 49:17","refs":[{"printed":"Psalm 49:17","osis":["Ps.49.17"]}],"footnote":null},{"question":"And blot out their memory?","answer":"Yes.","verse":"He shall be no more remembered,","reference":"Job 24:20","refs":[{"printed":"Job 24:20","osis":["Job.24.20"]}],"footnote":null},{"question":"Are they reserved there to the day of judgment?","answer":"Yes.","verse":"God reserveth the unjust unto the day of judgment to be punished,","reference":"2 Peter 2:9","refs":[{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"footnote":null},{"question":"And shall they then be brought forth?","answer":"Yes.","verse":"They shall be brought forth in the day of wrath,","reference":"Job 21:30","refs":[{"printed":"Job 21:30","osis":["Job.21.30"]}],"footnote":null}]]},{"question":43,"paragraphs":[[{"question":"Will the wicked rise again?","answer":"Yes.","verse":"There shall be a resurrection both of the just and of the unjust,","reference":"Acts 24:15","refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"footnote":null},{"question":"Will they rise at Christ’s call?","answer":"Yes.","verse":"They shall hear his voice and come forth,","reference":"John 5:28","refs":[{"printed":"John 5:28","osis":["John.5.28"]}],"footnote":null},{"question":"Will it be a shameful resurrection to such?","answer":"Yes.","verse":"They shall awake to everlasting shame and contempt,","reference":"Daniel 12:2","refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"footnote":null},{"question":"And a dreadful one?","answer":"Yes.","verse":"They shall come forth to the resurrection of damnation,","reference":"John 5:29","refs":[{"printed":"John 5:29","osis":["John.5.29"]}],"footnote":null},{"question":"And will the judgment follow?","answer":"Yes.","verse":"The Lord cometh to execute judgment,","reference":"Jude 15","refs":[{"printed":"Jude 15","osis":["Jude.1.15"]}],"footnote":null}],[{"question":"Is the day of judgment called a great day?","answer":"Yes.","verse":"It is that great day of God Almighty,","reference":"Revelation 16:14","refs":[{"printed":"Revelation 16:14","osis":["Rev.16.14"]}],"footnote":null},{"question":"Will it be a day of discovery?","answer":"Yes.","verse":"The Lord will bring to light the hidden things of darkness,","reference":"1 Corinthians 4:5","refs":[{"printed":"1 Corinthians 4:5","osis":["1Cor.4.5"]}],"footnote":null},{"question":"And of conviction?","answer":"Yes.","verse":"To convince all that are ungodly,","reference":"Jude 15","refs":[{"printed":"Jude 15","osis":["Jude.1.15"]}],"footnote":null},{"question":"And of recompence?","answer":"Yes.","verse":"He shall recompence tribulation to them that trouble you,","reference":"2 Thessalonians 1:6","refs":[{"printed":"2 Thessalonians 1:6","osis":["2Thess.1.6"]}],"footnote":null},{"question":"And of wrath?","answer":"Yes.","verse":"The great day of his wrath is come,","reference":"Revelation 6:17","refs":[{"printed":"Revelation 6:17","osis":["Rev.6.17"]}],"footnote":null},{"question":"Would sinners be glad not to appear on that day?","answer":"Yes.","verse":"They will say to the mountains and rocks fall on us, and hide us from the face of him that sitteth upon the throne,","reference":"Revelation 6:16","refs":[{"printed":"Revelation 6:16","osis":["Rev.6.16"]}],"footnote":null},{"question":"But must they appear?","answer":"Yes.","verse":"I saw the dead both small and great standing before God,","reference":"Revelation 20:12","refs":[{"printed":"Revelation 20:12","osis":["Rev.20.12"]}],"footnote":null}],[{"question":"Will the judgment be public?","answer":"Yes.","verse":"He shall call to the heavens from above, and to the earth,","reference":"Psalm 50:4","refs":[{"printed":"Psalm 50:4","osis":["Ps.50.4"]}],"footnote":null},{"question":"And impartial?","answer":"Yes.","verse":"For there is no respect of persons with God,","reference":"Romans 2:11","refs":[{"printed":"Romans 2:11","osis":["Rom.2.11"]}],"footnote":null},{"question":"And very strict?","answer":"Yes.","verse":"For God will bring work into judgment,","reference":"Ecclesiastes 12:14","refs":[{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]}],"footnote":null},{"question":"Will it extend to the thoughts?","answer":"Yes.","verse":"For God will judge the secrets of men by Jesus Christ,","reference":"Romans 2:16","refs":[{"printed":"Romans 2:16","osis":["Rom.2.16"]}],"footnote":null},{"question":"And to the words?","answer":"Yes.","verse":"By thy words thou shalt be justified, and by thy words, condemned,","reference":"Matthew 12:37","refs":[{"printed":"Matthew 12:37","osis":["Matt.12.37"]}],"footnote":null},{"question":"And to sins of omission?","answer":"Yes.","verse":"I was hungry and you gave me no meat,","reference":"Matthew 25:42","refs":[{"printed":"Matthew 25:42","osis":["Matt.25.42"]}],"footnote":null},{"question":"And to sins of commission?","answer":"Yes.","verse":"For he that doth wrong shall receive for the wrong that he hath done,","reference":"Colossians 3:25","refs":[{"printed":"Colossians 3:25","osis":["Col.3.25"]}],"footnote":null},{"question":"Will sentence be immediately passed?","answer":"Yes.","verse":"Then shall he say to those on his left hand, Depart from me, ye cursed,","reference":"Matthew 25:41","refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"footnote":null},{"question":"And as speedily executed?","answer":"Yes.","verse":"These shall go away into everlasting punishment,","reference":"Matthew 25:46","refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"footnote":null}],[{"question":"Will hell be the place of the sinner’s torment?","answer":"Yes.","verse":"The wicked shall be turned into hell,","reference":"Isaiah 17","refs":[{"printed":"Isaiah 17","osis":["Isa.17"]}],"footnote":null},{"question":"And God the inflicter of it?","answer":"Yes.","verse":"Upon the wicked he will rain snares, fire and brimstone, an horrible tempest,","reference":"Psalm 11:6","refs":[{"printed":"Psalm 11:6","osis":["Ps.11.6"]}],"footnote":null},{"question":"And devils their companions in it?","answer":"Yes.","verse":"Depart into everlasting fire, prepared for the devil and his angels,","reference":"Matthew 25:41","refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"footnote":null},{"question":"And will the body as well as the soul be the subject of it?","answer":"Yes.","verse":"The whole body shall be cast into hell,","reference":"Matthew 5:29","refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]}],"footnote":null}],[{"question":"Will the misery of the damned be unmixed?","answer":"Yes.","verse":"The wrath of God is poured out without mixture,","reference":"Revelation 14:10","refs":[{"printed":"Revelation 14:10","osis":["Rev.14.10"]}],"footnote":null},{"question":"And extreme?","answer":"Yes.","verse":"It is wrath to the uttermost,","reference":"1 Thessalonians 2:16","refs":[{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]}],"footnote":null},{"question":"And intolerable?","answer":"Yes.","verse":"Can thine heart endure,","reference":"Ezekiel 22:13","refs":[{"printed":"Ezekiel 22:13","osis":["Ezek.22.13"]}],"footnote":null},{"question":"And without end?","answer":"Yes.","verse":"The smoke of their torment ascendeth up for ever and ever,","reference":"Ezekiel 22:13","refs":[{"printed":"Ezekiel 22:13","osis":["Ezek.22.13"]}],"footnote":null},{"question":"Will this be the portion of all the wicked?","answer":"Yes.","verse":"For indignation, and wrath, tribulation, and anguish shall be upon every soul that doeth evil,","reference":"Romans 2:9","refs":[{"printed":"Romans 2:9","osis":["Rom.2.9"]}],"footnote":null}]]},{"question":44,"paragraphs":[[{"question":"Hath God revealed his will?","answer":"Yes.","verse":"He hath showed his word unto Jacob, his statutes and his judgments unto Israel,","reference":"Psalm 147:19","refs":[{"printed":"Psalm 147:19","osis":["Ps.147.19"]}],"footnote":null},{"question":"Hath he revealed it plainly?","answer":"Yes.","verse":"So that he may run which readeth it,","reference":"Habakkuk 2:2","refs":[{"printed":"Habakkuk 2:2","osis":["Hab.2.2"]}],"footnote":null},{"question":"And fully?","answer":"Yes.","verse":"I have not shunned to declare to you the whole counsel of God,","reference":"Acts 20:27","refs":[{"printed":"Acts 20:27","osis":["Acts.20.27"]}],"footnote":null},{"question":"Should we therefore seek to be acquainted with it?","answer":"Yes.","verse":"Lead me in thy truth and teach me,","reference":"Psalm 25:5","refs":[{"printed":"Psalm 25:5","osis":["Ps.25.5"]}],"footnote":null}],[{"question":"Is obedience to God’s revealed will a duty?","answer":"Yes.","verse":"And now, O Israel, what doth the Lord thy God require of thee, but to walk in his ways,","reference":"Deuteronomy 10:12","refs":[{"printed":"Deuteronomy 10:12","osis":["Deut.10.12"]}],"footnote":null},{"question":"Is it the duty of all?","answer":"Yes.","verse":"Give ear all ye inhabitants of the world, both low and high, rich and poor,","reference":"Psalm 49:1–2","refs":[{"printed":"Psalm 49:1–2","osis":["Ps.49.1-Ps.49.2"]}],"footnote":null},{"question":"But especially of the redeemed?","answer":"Yes.","verse":"Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God’s,","reference":"1 Corinthians 6:20","refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"footnote":null},{"question":"And is it their whole duty?","answer":"Yes.","verse":"Let us hear the conclusion of the matter, fear God and keep his commandments, for this is the whole duty of man,","reference":"Ecclesiastes 12:13","refs":[{"printed":"Ecclesiastes 12:13","osis":["Eccl.12.13"]}],"footnote":null}],[{"question":"Is it reasonable that God should be obeyed?","answer":"Yes.","verse":"It is our reasonable service,","reference":"Romans 12:1","refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"footnote":null},{"question":"Is obedience due to him as our Creator?","answer":"Yes.","verse":"Thou art my servant, I have formed thee,","reference":"Isaiah 44:21","refs":[{"printed":"Isaiah 44:21","osis":["Isa.44.21"]}],"footnote":null},{"question":"And as our preserver?","answer":"Yes.","verse":"Is he not thy Father that hath bought thee, hath he not made and established thee,","reference":"Deuteronomy 32:6","refs":[{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"footnote":null},{"question":"And as our Master?","answer":"Yes.","verse":"If I be a Master, where is my fear?","reference":"Malachi 1:6","refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"footnote":null},{"question":"And as our Sovereign?","answer":"Yes.","verse":"All the ends of the earth shall remember and turn unto the Lord, for the kingdom is the Lord’s,","reference":"Psalm 22:27–28","refs":[{"printed":"Psalm 22:27–28","osis":["Ps.22.27-Ps.22.28"]}],"footnote":null},{"question":"Should God’s commands therefore take place of men’s?","answer":"Yes.","verse":"Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye,","reference":"Acts 4:19","refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"footnote":null}]]},{"question":45,"paragraphs":[[{"question":"Were there positive institutions under the old testament?","answer":"Yes.","verse":"There were meats, and drinks, and diverse washings and carnal ordinances,","reference":"Hebrews 9:10","refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]}],"footnote":null},{"question":"Were these suited to the infant state of the church?","answer":"Yes.","verse":"Even so we, when we were children, were in bondage under the elements of the world,","reference":"Galatians 4:3","refs":[{"printed":"Galatians 4:3","osis":["Gal.4.3"]}],"footnote":null},{"question":"But are they now abolished?","answer":"Yes.","verse":"For they were only imposed till the time of reformation,","reference":"Hebrews 9:10","refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]}],"footnote":null},{"question":"Is it our great mercy to be free from them?","answer":"Yes.","verse":"For they were a yoke which neither our fathers nor we were able to bear,","reference":"Acts 15:10","refs":[{"printed":"Acts 15:10","osis":["Acts.15.10"]}],"footnote":null},{"question":"Do we owe this liberty to Christ?","answer":"Yes.","verse":"For the priesthood being changed, there is made of necessity a change also of the law,","reference":"Hebrews 8:12","refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"footnote":null},{"question":"And should we stand fast in it?","answer":"Yes.","verse":"Be not entangled again with the yoke of bondage,","reference":"Galatians 5:1","refs":[{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"footnote":null}],[{"question":"Are there positive institutions under the gospel?","answer":"Yes.","verse":"For I have received of the Lord, that which I also delivered unto you,","reference":"1 Corinthians 11:23","refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"footnote":null},{"question":"And should these be observed?","answer":"Yes.","verse":"And keep the ordinances as I delivered them unto you,","reference":"1 Corinthians 11:2","refs":[{"printed":"1 Corinthians 11:2","osis":["1Cor.11.2"]}],"footnote":null},{"question":"But is the moral law the principal rule of obedience?","answer":"Yes.","verse":"The Lord our God made a covenant with us in Horeb,","reference":"Deuteronomy 5:2","refs":[{"printed":"Deuteronomy 5:2","osis":["Deut.5.2"]}],"footnote":null}],[{"question":"Was this law originally written upon the heart of man?","answer":"Yes.","verse":"They show the work of the law, written in their hearts,","reference":"Romans 2:15","refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"footnote":null},{"question":"Doth natural conscience enforce this law?","answer":"Yes.","verse":"For the Gentiles, which have not the law, do by nature the things contained in the law,","reference":"Romans 2:14","refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"footnote":null},{"question":"Did the Gentiles then sin by breaking this law?","answer":"Yes.","verse":"What they know naturally in these things, they corrupt themselves,","reference":"Jude 10","refs":[{"printed":"Jude 10","osis":["Jude.1.10"]}],"footnote":null},{"question":"And will they be punished for the breach of it?","answer":"Yes.","verse":"They that have sinned without law shall perish without law,","reference":"Romans 2:12","refs":[{"printed":"Romans 2:12","osis":["Rom.2.12"]}],"footnote":null},{"question":"But is this law more fully revealed in the word?","answer":"Yes.","verse":"The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day,","reference":"Deuteronomy 5:3","refs":[{"printed":"Deuteronomy 5:3","osis":["Deut.5.3"]}],"footnote":null}],[{"question":"Should we subscribe to the excellency of the law?","answer":"Yes.","verse":"The law is holy, just, and good,","reference":"Romans 7:12","refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"footnote":null},{"question":"And inquire into its uses?","answer":"Yes.","verse":"Wherefore then serveth the law,","reference":"Galatians 3:19","refs":[{"printed":"Galatians 3:19","osis":["Gal.3.19"]}],"footnote":null},{"question":"Are the saints under the law as a covenant of works?","answer":"No.","verse":"We are not under the law, but under grace,","reference":"Romans 6:15","refs":[{"printed":"Romans 6:15","osis":["Rom.6.15"]}],"footnote":null},{"question":"But are they under it as a rule of life?","answer":"Yes.","verse":"Being not without law to God,","reference":"1 Corinthians 9:21","refs":[{"printed":"1 Corinthians 9:21","osis":["1Cor.9.21"]}],"footnote":null},{"question":"Is it universally binding?","answer":"Yes.","verse":"I esteem all thy precepts concerning all things to be right,","reference":"Psalm 119:128","refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"footnote":null},{"question":"And perpetually so?","answer":"Yes.","verse":"Do we then make void the law through faith, God forbid,","reference":"Romans 3:31","refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"footnote":null}],[{"question":"Doth the law curb sin?","answer":"Yes.","verse":"It was made not for the righteous man but for the lawless and disobedient,","reference":"1 Timothy 1:9","refs":[{"printed":"1 Timothy 1:9","osis":["1Tim.1.9"]}],"footnote":null},{"question":"And instruct in duty?","answer":"Yes.","verse":"For the end of the commandment is charity,","reference":"1 Timothy 1:5","refs":[{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]}],"footnote":null},{"question":"Doth it convince of sin?","answer":"Yes.","verse":"I had not known sin but by the law,","reference":"Romans 7:7","refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"footnote":null},{"question":"And aggravate sin?","answer":"Yes.","verse":"The law entered that the offence might abound,","reference":"Romans 5:20","refs":[{"printed":"Romans 5:20","osis":["Rom.5.20"]}],"footnote":null},{"question":"And beget fear?","answer":"Yes.","verse":"It gendereth unto bondage,","reference":"Galatians 4:24","refs":[{"printed":"Galatians 4:24","osis":["Gal.4.24"]}],"footnote":null},{"question":"And silence carnal objections?","answer":"Yes.","verse":"That every mouth might be stopped,","reference":"Romans 3:19","refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"footnote":null},{"question":"And destroy a self-righteous principle?","answer":"Yes.","verse":"I through the law am dead to the law,","reference":"Galatians 2:19","refs":[{"printed":"Galatians 2:19","osis":["Gal.2.19"]}],"footnote":null},{"question":"And lead the sinner to Christ?","answer":"Yes.","verse":"The law is our school-master, to bring us to Christ,","reference":"Galatians 3:24","refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"footnote":null},{"question":"Is the law then of great advantage if rightly used?","answer":"Yes.","verse":"For we know that the law is good, if a man use it lawfully,","reference":"1 Timothy 1:8","refs":[{"printed":"1 Timothy 1:8","osis":["1Tim.1.8"]}],"footnote":null}]]},{"question":46,"paragraphs":[[{"question":"Was the moral law in force before the Ten Commandments were given?","answer":"Yes.","verse":"For Abraham commanded his children to keep the way of the Lord,","reference":"Genesis 18:19","refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"footnote":null},{"question":"Were any parts of it published before?","answer":"Yes.","verse":"Whoso sheddeth man’s blood, by man shall his blood be shed,","reference":"Genesis 9:6","refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"footnote":null},{"question":"But was it at last summed up in Ten Commandments?","answer":"Yes.","verse":"He declared unto you his covenant, even Ten Commandments,","reference":"Deuteronomy 4:13","refs":[{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]}],"footnote":null},{"question":"Were these commands spoken?","answer":"Yes.","verse":"He heard a voice,","reference":"Deuteronomy 4:12","refs":[{"printed":"Deuteronomy 4:12","osis":["Deut.4.12"]}],"footnote":null},{"question":"And did God speak them?","answer":"Yes.","verse":"God spake all these words, saying,","reference":"Exodus 20:1","refs":[{"printed":"Exodus 20:1","osis":["Exod.20.1"]}],"footnote":null},{"question":"Were they written?","answer":"Yes.","verse":"What is written in the law?","reference":"Luke 10:25","refs":[{"printed":"Luke 10:25","osis":["Luke.10.25"]}],"footnote":null},{"question":"And did God write them?","answer":"Yes.","verse":"The writing was the writing of God,","reference":"Exodus 32:16","refs":[{"printed":"Exodus 32:16","osis":["Exod.32.16"]}],"footnote":null}],[{"question":"Was Christ concerned in giving the law?","answer":"Yes.","verse":"He spake to our fathers in Mount Sinai,","reference":"Acts 7:38","refs":[{"printed":"Acts 7:38","osis":["Acts.7.38"]}],"footnote":null},{"question":"Was it given by the hands of Moses?","answer":"Yes.","verse":"For the law was given by Moses,","reference":"John 1:17","refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"footnote":null},{"question":"And by the ministration of angels?","answer":"Yes.","verse":"They received the law by the disposition of angels,","reference":"Acts 7:53","refs":[{"printed":"Acts 7:53","osis":["Acts.7.53"]}],"footnote":null}],[{"question":"Was the law given with much pomp?","answer":"Yes.","verse":"The Lord came from Sinai and rose up from Seir, and came with ten thousands of his saints,","reference":"Deuteronomy 33:2","refs":[{"printed":"Deuteronomy 33:2","osis":["Deut.33.2"]}],"footnote":null},{"question":"And with great terror?","answer":"Yes.","verse":"There were lightnings and thunderings, and the noise of the trumpet and the mountain smoking,","reference":"Exodus 20:18","refs":[{"printed":"Exodus 20:18","osis":["Exod.20.18"]}],"footnote":null},{"question":"Was the sight thereof terrible to Moses himself?","answer":"Yes.","verse":"He said, I exceedingly fear and quake,","reference":"Hebrews 12:21","refs":[{"printed":"Hebrews 12:21","osis":["Heb.12.21"]}],"footnote":null},{"question":"And did it strike an awe upon the people?","answer":"Yes.","verse":"When the people saw it they removed and stood afar off,","reference":"Exodus 20:18","refs":[{"printed":"Exodus 20:18","osis":["Exod.20.18"]}],"footnote":null},{"question":"Is it necessary then that what was delivered with so much terror should be obeyed with fear?","answer":"Yes.","verse":"We must fear God acceptably with reverence and godly fear.","reference":"Hebrews 12:28","refs":[{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"footnote":"Note, The moral law is so called, because it is a rule, founded upon the perfections of God, having its general principles in the light of nature, and given to mankind as intelligent and social creatures, for the direction of their manners and behaviour."}]]},{"question":47,"paragraphs":[[{"question":"Were the Ten Commandments written originally in two tables?","answer":"Yes.","verse":"The Lord said hew thee out two tables of stone, and I will write upon the tables,","reference":"Deuteronomy 10:1","refs":[{"printed":"Deuteronomy 10:1","osis":["Deut.10.1"]}],"footnote":null},{"question":"Is love to God inclusive of all the duties of the first table?","answer":"Yes.","verse":"It is the first and great commandment,","reference":"Matthew 22:38","refs":[{"printed":"Matthew 22:38","osis":["Matt.22.38"]}],"footnote":null},{"question":"And is love to our neighbour inclusive of all the duties of the second?","answer":"Yes.","verse":"The second is like unto it, thou shalt love thy neighbour as thyself,","reference":"Matthew 22:39","refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"footnote":null},{"question":"Is the whole law then fulfilled in love?","answer":"Yes.","verse":"For love is the fulfilling of the law,","reference":"Romans 13:10","refs":[{"printed":"Romans 13:10","osis":["Rom.13.10"]}],"footnote":null}],[{"question":"Is it our duty to love God?","answer":"Yes.","verse":"Take good heed to yourselves that ye love the Lord your God,","reference":"Joshua 23:11","refs":[{"printed":"Joshua 23:11","osis":["Josh.23.11"]}],"footnote":null},{"question":"Is there in him every thing that is lovely?","answer":"Yes.","verse":"How great is his beauty,","reference":"Zechariah 9:17","refs":[{"printed":"Zechariah 9:17","osis":["Zech.9.17"]}],"footnote":null},{"question":"And will he return our love?","answer":"Yes.","verse":"I love them that love me,","reference":"Proverbs 8:17","refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"footnote":null},{"question":"And reward it?","answer":"Yes.","verse":"For eye hath not seen what God hath prepared for them that love him,","reference":"1 Corinthians 2:9","refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]}],"footnote":null}],[{"question":"Should we discover our love to God in frequent thoughts of him?","answer":"Yes.","verse":"My meditation of him shall be sweet,","reference":"Psalm 104:34","refs":[{"printed":"Psalm 104:34","osis":["Ps.104.34"]}],"footnote":null},{"question":"And in earnest desires after him?","answer":"Yes.","verse":"My soul thirsteth for thee, my flesh longeth for thee,","reference":"Psalm 63:2","refs":[{"printed":"Psalm 63:2","osis":["Ps.63.2"]}],"footnote":null},{"question":"And in sorrow for his absence?","answer":"Yes.","verse":"Why hidest thou thyself,","reference":"Psalm 10:1","refs":[{"printed":"Psalm 10:1","osis":["Ps.10.1"]}],"footnote":null},{"question":"And in an unfeigned submission to his providential will?","answer":"Yes.","verse":"I was dumb, I opened not my mouth,","reference":"Psalm 39:9","refs":[{"printed":"Psalm 39:9","osis":["Ps.39.9"]}],"footnote":null},{"question":"And in a conscientious obedience to all his commands?","answer":"Yes.","verse":"This is the love of God, that we keep his commandments,","reference":"1 John 5:3","refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"footnote":null},{"question":"And in a due resentment against whatsoever offends him?","answer":"Yes.","verse":"Do not I hate them that hate thee, and am I not grieved with those that rise up against thee?","reference":"Psalm 139:21","refs":[{"printed":"Psalm 139:21","osis":["Ps.139.21"]}],"footnote":null}],[{"question":"Should our love to God be rational and judicious?","answer":"Yes.","verse":"That your love might abound yet more and more, in knowledge and in all judgment,","reference":"Philippians 1:9","refs":[{"printed":"Philippians 1:9","osis":["Phil.1.9"]}],"footnote":null},{"question":"And upright and sincere?","answer":"Yes.","verse":"Grace be with them that love the Lord Jesus Christ in sincerity,","reference":"Ephesians 6:24","refs":[{"printed":"Ephesians 6:24","osis":["Eph.6.24"]}],"footnote":null},{"question":"And strong and vehement?","answer":"Yes.","verse":"I am sick of love,","reference":"Song of Solomon 2:5","refs":[{"printed":"Song of Solomon 2:5","osis":["Song.2.5"]}],"footnote":null},{"question":"And supreme and superlative?","answer":"Yes.","verse":"He that loveth father or mother more than me, is not worthy of me,","reference":"Matthew 10:37","refs":[{"printed":"Matthew 10:37","osis":["Matt.10.37"]}],"footnote":null},{"question":"And constant and abiding?","answer":"Yes.","verse":"Keep yourselves in the love of God,","reference":"Jude 21","refs":[{"printed":"Jude 21","osis":["Jude.1.21"]}],"footnote":null}],[{"question":"Must our love be confined to God?","answer":"No.","verse":"He that loveth God must love his brother also,","reference":"1 John 4:21","refs":[{"printed":"1 John 4:21","osis":["1John.4.21"]}],"footnote":null},{"question":"Should we seek the good of others?","answer":"Yes.","verse":"Charity seeketh not her own,","reference":"1 Corinthians 13:5","refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]}],"footnote":null},{"question":"And lend a compassionate ear to their complaints?","answer":"Yes.","verse":"To the afflicted pity should be shown,","reference":"Job 6:14","refs":[{"printed":"Job 6:14","osis":["Job.6.14"]}],"footnote":null},{"question":"And supply their necessities?","answer":"Yes.","verse":"We should not withhold the poor from his desire, nor cause the eye of the widow to fail,","reference":"Job 31:16","refs":[{"printed":"Job 31:16","osis":["Job.31.16"]}],"footnote":null},{"question":"And reprove their sins?","answer":"Yes.","verse":"Thou shalt in any wise rebuke thy neighbour,","reference":"Leviticus 19:17","refs":[{"printed":"Leviticus 19:17","osis":["Lev.19.17"]}],"footnote":null},{"question":"And pray for them?","answer":"Yes.","verse":"Pray one for another,","reference":"James 5:16","refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"footnote":null},{"question":"And even venture our lives for them if it be necessary?","answer":"Yes.","verse":"We ought to lay down our lives for the brethren,","reference":"1 John 3:16","refs":[{"printed":"1 John 3:16","osis":["1John.3.16"]}],"footnote":null}],[{"question":"Should we love others as Christ hath loved us?","answer":"Yes.","verse":"And walk in love as Christ also loved us,","reference":"Ephesians 5:2","refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"footnote":null},{"question":"And as we love ourselves?","answer":"Yes.","verse":"Thou shalt love thy neighbour as thyself,","reference":"Matthew 19:19","refs":[{"printed":"Matthew 19:19","osis":["Matt.19.19"]}],"footnote":null},{"question":"Should we love them as sincerely?","answer":"Yes.","verse":"Let us not love in word, but in deed and in truth,","reference":"1 John 3:18","refs":[{"printed":"1 John 3:18","osis":["1John.3.18"]}],"footnote":null},{"question":"And as fervently?","answer":"Yes.","verse":"Above all things have fervent charity among yourselves,","reference":"1 Peter 4:8","refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"footnote":null},{"question":"And as constantly?","answer":"Yes.","verse":"Let brotherly love continue,","reference":"Hebrews 13:1","refs":[{"printed":"Hebrews 13:1","osis":["Heb.13.1"]}],"footnote":null},{"question":"Doth it hence follow that we . should do to others as we would be done by?","answer":"Yes.","verse":"Whatsoever ye would that men should do to you, do ye even unto them,","reference":"Matthew 7:12","refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"footnote":null}],[{"question":"Is love, Christ’s new commandment?","answer":"Yes.","verse":"A new commandment I give unto you, that ye love one another,","reference":"John 13:34","refs":[{"printed":"John 13:34","osis":["John.13.34"]}],"footnote":null},{"question":"Is it a test of our discipleship?","answer":"Yes.","verse":"By this shall all men know that ye are my disciples, if ye love one another,","reference":"John 13:35","refs":[{"printed":"John 13:35","osis":["John.13.35"]}],"footnote":null},{"question":"Is it placed at the top of the Christian graces?","answer":"Yes.","verse":"The greatest of these is charity,","reference":"1 Corinthians 13:13","refs":[{"printed":"1 Corinthians 13:13","osis":["1Cor.13.13"]}],"footnote":null},{"question":"And is it a grace that will continue and accompany us to heaven?","answer":"Yes.","verse":"Now abideth charity,","reference":"1 Corinthians 13:13","refs":[{"printed":"1 Corinthians 13:13","osis":["1Cor.13.13"]}],"footnote":null}]]},{"question":48,"paragraphs":[[{"question":"Were the children of Israel under peculiar obligations to God?","answer":"Yes.","verse":"He brought them out of the land of Egypt, and out of the house of bondage,","reference":"Exodus 20:22","refs":[{"printed":"Exodus 20:22","osis":["Exod.20.22"]}],"footnote":null},{"question":"Were the children of Israel then in Egypt?","answer":"Yes.","verse":"These are the names of the children of Israel which came into Egypt,","reference":"Exodus 1:1","refs":[{"printed":"Exodus 1:1","osis":["Exod.1.1"]}],"footnote":null},{"question":"Were they there as strangers?","answer":"Yes.","verse":"Ye were strangers in the land of Egypt,","reference":"Exodus 22:21","refs":[{"printed":"Exodus 22:21","osis":["Exod.22.21"]}],"footnote":null},{"question":"Were they there as bond slaves?","answer":"Yes.","verse":"Thou wast a bondman in the land of Egypt,","reference":"Deuteronomy 15:15","refs":[{"printed":"Deuteronomy 15:15","osis":["Deut.15.15"]}],"footnote":null},{"question":"And were they long there?","answer":"Yes.","verse":"We have dwelt in Egypt a long time,","reference":"Numbers 20:15","refs":[{"printed":"Numbers 20:15","osis":["Num.20.15"]}],"footnote":null}],[{"question":"Did God bring them out of Egypt?","answer":"Yes.","verse":"I made you to go out of Egypt,","reference":"Judges 2:1","refs":[{"printed":"Judges 2:1","osis":["Judg.2.1"]}],"footnote":null},{"question":"And that miraculously?","answer":"Yes.","verse":"Ye have seen all that the Lord did before your eyes in the land of Egypt, the signs and those great miracles,","reference":"Deuteronomy 29:2–3","refs":[{"printed":"Deuteronomy 29:2–3","osis":["Deut.29.2-Deut.29.3"]}],"footnote":null},{"question":"And in haste?","answer":"Yes.","verse":"Thou comest out of Egypt in haste,","reference":"Deuteronomy 16:3","refs":[{"printed":"Deuteronomy 16:3","osis":["Deut.16.3"]}],"footnote":null},{"question":"And at the appointed time?","answer":"Yes.","verse":"In the self same day all the hosts of the Lord went out from the land of Egypt,","reference":"Exodus 12:41","refs":[{"printed":"Exodus 12:41","osis":["Exod.12.41"]}],"footnote":null},{"question":"Did this oblige them to thankfulness?","answer":"Yes.","verse":"It was a night to be much observed to the Lord,","reference":"Exodus 12:42","refs":[{"printed":"Exodus 12:42","osis":["Exod.12.42"]}],"footnote":null},{"question":"And to obedience?","answer":"Yes.","verse":"When I brought thee out of the land of Egypt, I said, obey my voice,","reference":"Jeremiah 7:22–23","refs":[{"printed":"Jeremiah 7:22–23","osis":["Jer.7.22-Jer.7.23"]}],"footnote":null}]]},{"question":49,"paragraphs":[[{"question":"Is God the Lord?","answer":"Yes.","verse":"I am the Lord, that is my name,","reference":"Isaiah 42:8","refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"footnote":null},{"question":"Is this a name betokening authority?","answer":"Yes.","verse":"The Lord Most High is terrible, he is a great King,","reference":"Psalm 47:2","refs":[{"printed":"Psalm 47:2","osis":["Ps.47.2"]}],"footnote":null},{"question":"Is it therefore an obligation upon us to keep his commands?","answer":"Yes.","verse":"Ye shall therefore keep my statutes and my judgments, I am the Lord,","reference":"Leviticus 18:5","refs":[{"printed":"Leviticus 18:5","osis":["Lev.18.5"]}],"footnote":null},{"question":"Is he our God?","answer":"Yes.","verse":"O Lord, thou art our God,","reference":"2 Chronicles 14:11","refs":[{"printed":"2 Chronicles 14:11","osis":["2Chr.14.11"]}],"footnote":null},{"question":"Is he so by covenant?","answer":"Yes.","verse":"I entered into covenant with thee, and thou becamest mine,","reference":"Ezekiel 16:8","refs":[{"printed":"Ezekiel 16:8","osis":["Ezek.16.8"]}],"footnote":null},{"question":"And by our choice?","answer":"Yes.","verse":"Ye have chosen you the Lord,","reference":"Joshua 24:22","refs":[{"printed":"Joshua 24:22","osis":["Josh.24.22"]}],"footnote":null},{"question":"Is this a reason why we should keep his commandments?","answer":"Yes.","verse":"Thou shalt love the Lord thy God, and keep his charge,","reference":"Deuteronomy 11:1","refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"footnote":null},{"question":"And is it a reason obligatory to Gentiles as well as Jews?","answer":"Yes.","verse":"For is he the God of the Jews only? is he not also of the Gentiles? Yea of the Gentiles also,","reference":"Romans 3:29","refs":[{"printed":"Romans 3:29","osis":["Rom.3.29"]}],"footnote":null}],[{"question":"Is God our Redeemer?","answer":"Yes.","verse":"All flesh shall know that I the Lord am thy Saviour and thy Redeemer,","reference":"Isaiah 49:26","refs":[{"printed":"Isaiah 49:26","osis":["Isa.49.26"]}],"footnote":null},{"question":"Hath he redeemed us from outward troubles?","answer":"Yes.","verse":"The angel that redeemed me from all evil, bless the lads,","reference":"Genesis 48:16","refs":[{"printed":"Genesis 48:16","osis":["Gen.48.16"]}],"footnote":null},{"question":"And from our spiritual enemies?","answer":"Yes.","verse":"We are delivered out of the hands of our enemies,","reference":"Luke 1:74","refs":[{"printed":"Luke 1:74","osis":["Luke.1.74"]}],"footnote":null},{"question":"And from the bondage of sin?","answer":"Yes.","verse":"He shall redeem Israel from all their iniquities,","reference":"Psalm 130:8","refs":[{"printed":"Psalm 130:8","osis":["Ps.130.8"]}],"footnote":null},{"question":"And from eternal wrath?","answer":"Yes.","verse":"Who hath delivered us from the wrath to come,","reference":"1 Thessalonians 1:10","refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"footnote":null}],[{"question":"Are we then in gratitude bound to obey God?","answer":"Yes.","verse":"Truly I am thy servant, I am thy servant, thou hast loosed my bonds,","reference":"Psalm 116:16","refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"footnote":null},{"question":"And in justice?","answer":"Yes.","verse":"For ye are not your own,","reference":"1 Corinthians 6:19","refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]}],"footnote":null},{"question":"And are we guilty not only of horrid ingratitude, but of great impiety if we do not?","answer":"Yes.","verse":"For will a man rob God?","reference":"Malachi 3:8","refs":[{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"footnote":"A national covenant being a thing peculiar to the Jewish economy; what is said under the foregoing answer can only with propriety be applied to real saints, under the gospel dispensation."}]]},{"question":50,"paragraphs":[[{"question":"Is the belief and worship of a Deity one of the principles of natural religion?","answer":"Yes.","verse":"For all people will walk every one in the name of their God,","reference":"Micah 4:5","refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"footnote":null},{"question":"But is it more strongly inculcated in the divine word?","answer":"Yes.","verse":"Worship the Lord,","reference":"Psalm 29:2","refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"footnote":null}],[{"question":"Did the sin of having many gods prevail in the early ages of the world?","answer":"Yes.","verse":"Wherefore hast thou stolen my gods?","reference":"Genesis 31:30","refs":[{"printed":"Genesis 31:30","osis":["Gen.31.30"]}],"footnote":null},{"question":"And were God’s own people soon infected with it?","answer":"Yes.","verse":"Up, make us gods,","reference":"Exodus 32:1","refs":[{"printed":"Exodus 32:1","osis":["Exod.32.1"]}],"footnote":null},{"question":"Is this sin absolutely forbidden in the first commandment?","answer":"Yes.","verse":"For first of all the commandments is this, hear O Israel, the Lord our God is one Lord,","reference":"Mark 12:29","refs":[{"printed":"Mark 12:29","osis":["Mark.12.29"]}],"footnote":null},{"question":"And was it severely punished in those that were guilty of it?","answer":"Yes.","verse":"For the Lord plagued the people because they made the calf,","reference":"Exodus 32","refs":[{"printed":"Exodus 32","osis":["Exod.32"]}],"footnote":null}]]},{"question":51,"paragraphs":[[{"question":"Is it our duty to know God?","answer":"Yes.","verse":"Know thou the God of thy fathers,","reference":"1 Chronicles 28:9","refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"footnote":null},{"question":"And to acknowledge him?","answer":"Yes.","verse":"In all thy ways acknowledge him,","reference":"Proverbs 3:6","refs":[{"printed":"Proverbs 3:6","osis":["Prov.3.6"]}],"footnote":null},{"question":"Should we do this by an humble fear of him?","answer":"Yes.","verse":"I fear God,","reference":"Genesis 42:18","refs":[{"printed":"Genesis 42:18","osis":["Gen.42.18"]}],"footnote":null},{"question":"And by an hearty confidence in him?","answer":"Yes.","verse":"I trust in thee,","reference":"Psalm 25:2","refs":[{"printed":"Psalm 25:2","osis":["Ps.25.2"]}],"footnote":null},{"question":"And by an entire submission to him?","answer":"Yes.","verse":"Submit yourselves unto God,","reference":"James 4:7","refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"footnote":null}],[{"question":"Should we acknowledge God as our God?","answer":"Yes.","verse":"One shall say I am the Lord’s,","reference":"Isaiah 44:5","refs":[{"printed":"Isaiah 44:5","osis":["Isa.44.5"]}],"footnote":null},{"question":"And as the only true God?","answer":"Yes.","verse":"Ye turned from idols to serve the living and true God,","reference":"1 Thessalonians 1:9","refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"footnote":null},{"question":"Should we do this publicly and in the face of the world?","answer":"Yes.","verse":"And hast professed a good profession before many witnesses,","reference":"1 Timothy 6:12","refs":[{"printed":"1 Timothy 6:12","osis":["1Tim.6.12"]}],"footnote":null},{"question":"Should we do it with judgment and understanding?","answer":"Yes.","verse":"Choose ye this day whom ye will serve,","reference":"Joshua 24:15","refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"footnote":null},{"question":"Should ye do it joyfully and without regret?","answer":"Yes.","verse":"The jailer rejoiced, believing in God with all his house,","reference":"Acts 16:34","refs":[{"printed":"Acts 16:34","osis":["Acts.16.34"]}],"footnote":null},{"question":"Should we do it sincerely and without deceit?","answer":"Yes.","verse":"Son give me thine heart,","reference":"Proverbs 23:26","refs":[{"printed":"Proverbs 23:26","osis":["Prov.23.26"]}],"footnote":null},{"question":"Should we do it entirely and without reserve?","answer":"Yes.","verse":"Caleb hath wholly followed the Lord,","reference":"Deuteronomy 1:36","refs":[{"printed":"Deuteronomy 1:36","osis":["Deut.1.36"]}],"footnote":null},{"question":"Should we do it resolutely and without hesitation?","answer":"Yes.","verse":"Nay, but we will serve the Lord,","reference":"Joshua 24:21","refs":[{"printed":"Joshua 24:21","osis":["Josh.24.21"]}],"footnote":null},{"question":"And should we do it fixedly and without revolt?","answer":"Yes.","verse":"So will we not go back from thee,","reference":"Psalm 80:18","refs":[{"printed":"Psalm 80:18","osis":["Ps.80.18"]}],"footnote":null}],[{"question":"Should we give up ourselves to the will of God?","answer":"Yes.","verse":"Here am I, let him do to me as seemeth him good,","reference":"2 Samuel 15:26","refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"footnote":null},{"question":"And surrender ourselves to his government?","answer":"Yes.","verse":"By thee only will we make mention of thy name,","reference":"Isaiah 26:13","refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"footnote":null},{"question":"And devote ourselves to his service?","answer":"Yes.","verse":"Yield yourselves unto the Lord, and serve the Lord your God,","reference":"2 Chronicles 30:8","refs":[{"printed":"2 Chronicles 30:8","osis":["2Chr.30.8"]}],"footnote":null},{"question":"And has God a just right to all this?","answer":"Yes.","verse":"Of thine own have we given unto thee,","reference":"1 Chronicles 29:14","refs":[{"printed":"1 Chronicles 29:14","osis":["1Chr.29.14"]}],"footnote":null}],[{"question":"Is it enough that we verbally devote ourselves to the Lord?","answer":"No.","verse":"For we must vow and pay unto the Lord our God,","reference":"Psalm 76:11","refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"footnote":null},{"question":"Must we therefore worship him?","answer":"Yes.","verse":"We are an holy priesthood to offer up spiritual sacrifices unto God,","reference":"1 Peter 2:5","refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"footnote":null},{"question":"Must we do this with the inward man?","answer":"Yes.","verse":"Bless the Lord, O my soul,","reference":"Psalm 103:1","refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"footnote":null},{"question":"And with the whole man?","answer":"Yes.","verse":"All that is within me bless his holy name,","reference":"Psalm 103:1","refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"footnote":null},{"question":"And with a view to Christ?","answer":"Yes.","verse":"Their sacrifices shall be accepted upon mine altar,","reference":"Isaiah 56:7","refs":[{"printed":"Isaiah 56:7","osis":["Isa.56.7"]}],"footnote":null},{"question":"And by the assistance of the Spirit?","answer":"Yes.","verse":"Strengthened with might by his Spirit in the inward man,","reference":"Ephesians 3:16","refs":[{"printed":"Ephesians 3:16","osis":["Eph.3.16"]}],"footnote":null},{"question":"And in the way of his own appointments?","answer":"Yes.","verse":"For in vain do they worship me, teaching for doctrines the commandments of men,","reference":"Matthew 15:9","refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"footnote":null}],[{"question":"Should we also glorify God?","answer":"Yes.","verse":"Glorify God in your body, and in your spirit,","reference":"1 Corinthians 6:20","refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"footnote":null},{"question":"Should we do this by a constant attendance on his ordinances?","answer":"Yes.","verse":"All nations shall come and worship before thee, and shall glorify thy name,","reference":"Psalm 86:9","refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"footnote":null},{"question":"And by an humble confession of our sins?","answer":"Yes.","verse":"My son, give glory to God, and make confession to him,","reference":"Joshua 7:19","refs":[{"printed":"Joshua 7:19","osis":["Josh.7.19"]}],"footnote":null},{"question":"And by a regular course of obedience?","answer":"Yes.","verse":"Herein is my Father glorified, if ye bring forth much fruit,","reference":"John 15:8","refs":[{"printed":"John 15:8","osis":["John.15.8"]}],"footnote":null},{"question":"And if called thereto by suffering for his sake?","answer":"Yes.","verse":"This spake he, signifying by what death he should glorify God,","reference":"John 21:19","refs":[{"printed":"John 21:19","osis":["John.21.19"]}],"footnote":null},{"question":"And will this in the end redound to our own advantage?","answer":"Yes.","verse":"For them that honour me, I will honour,","reference":"1 Samuel 2:30","refs":[{"printed":"1 Samuel 2:30","osis":["1Sam.2.30"]}],"footnote":null}]]},{"question":52,"paragraphs":[[{"question":"Is it a sin to deny God?","answer":"Yes.","verse":"They deny the only Lord God,","reference":"Jude 4","refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"footnote":null},{"question":"May God be denied in his attributes?","answer":"Yes.","verse":"They say, How doth God know, and is there knowledge in the Most High?","reference":"Psalm 73:11","refs":[{"printed":"Psalm 73:11","osis":["Ps.73.11"]}],"footnote":null},{"question":"And in his authority?","answer":"Yes.","verse":"Who is Lord over us,","reference":"Psalm 12:4","refs":[{"printed":"Psalm 12:4","osis":["Ps.12.4"]}],"footnote":null},{"question":"And in his providence?","answer":"Yes.","verse":"They say the Lord will not do good, neither will he do evil,","reference":"Zephaniah 1:12","refs":[{"printed":"Zephaniah 1:12","osis":["Zeph.1.12"]}],"footnote":null},{"question":"And in his truths?","answer":"Yes.","verse":"They bring in damnable heresies, denying the Lord that bought them,","reference":"2 Peter 2:1","refs":[{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]}],"footnote":null},{"question":"And may God be practically denied even where he is doctrinally owned?","answer":"Yes.","verse":"They profess that they know God, but in works they deny him,","reference":"Titus 1:16","refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"footnote":null}],[{"question":"Is ignorance of God a great sin?","answer":"Yes.","verse":"They know not the way of the Lord,","reference":"Jeremiah 5:4","refs":[{"printed":"Jeremiah 5:4","osis":["Jer.5.4"]}],"footnote":null},{"question":"And forgetfulness of God?","answer":"Yes.","verse":"Thou hast forgotten God that formed thee,","reference":"Deuteronomy 32:18","refs":[{"printed":"Deuteronomy 32:18","osis":["Deut.32.18"]}],"footnote":null},{"question":"And distrust of God?","answer":"Yes.","verse":"Is the Lord among us, or is he not?","reference":"Exodus 17:7","refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"footnote":null},{"question":"And contempt of God?","answer":"Yes.","verse":"Wherefore do the wicked contemn God?","reference":"Psalm 10:13","refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"footnote":null},{"question":"And any abatement of affection towards him?","answer":"Yes.","verse":"I have somewhat against thee, because thou hast left thy first love,","reference":"Revelation 2:4","refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"footnote":null}],[{"question":"Is it a sin to neglect the worship of God?","answer":"Yes.","verse":"Thou hast not called upon me, O Jacob,","reference":"Isaiah 43:22","refs":[{"printed":"Isaiah 43:22","osis":["Isa.43.22"]}],"footnote":null},{"question":"Or to divide it?","answer":"Yes.","verse":"They swear by the Lord, and swear by Malcham,","reference":"Zephaniah 1:5","refs":[{"printed":"Zephaniah 1:5","osis":["Zeph.1.5"]}],"footnote":null},{"question":"Or to be remiss in it?","answer":"Yes.","verse":"Their heart was not right with him,","reference":"Psalm 78:37","refs":[{"printed":"Psalm 78:37","osis":["Ps.78.37"]}],"footnote":null},{"question":"Or to perform it for selfish ends?","answer":"Yes.","verse":"Did ye at all fast unto me, even to me,","reference":"Zechariah 7:5","refs":[{"printed":"Zechariah 7:5","osis":["Zech.7.5"]}],"footnote":null}],[{"question":"Is idolatry a very heinous sin?","answer":"Yes.","verse":"Neither be ye idolaters, as were some of them,","reference":"1 Corinthians 10:7","refs":[{"printed":"1 Corinthians 10:7","osis":["1Cor.10.7"]}],"footnote":null},{"question":"Were the Gentiles idolaters?","answer":"Yes.","verse":"Ye have seen their idols, wood and stone,","reference":"Deuteronomy 29:17","refs":[{"printed":"Deuteronomy 29:17","osis":["Deut.29.17"]}],"footnote":null},{"question":"Were they guilty of the grossest idolatry?","answer":"Yes.","verse":"They sacrificed to devils, and not to God,","reference":"1 Corinthians 10:20","refs":[{"printed":"1 Corinthians 10:20","osis":["1Cor.10.20"]}],"footnote":null},{"question":"Are the Papists idolaters?","answer":"Yes.","verse":"For they do honour to one who sitteth in the temple of God, showing himself that he is God,","reference":"2 Thessalonians 2:4","refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"footnote":null},{"question":"But is there such a thing as heart idolatry?","answer":"Yes.","verse":"These men have set up their idols in their hearts,","reference":"Ezekiel 14:3","refs":[{"printed":"Ezekiel 14:3","osis":["Ezek.14.3"]}],"footnote":null},{"question":"Are proud men idolaters?","answer":"Yes.","verse":"Thine heart is lifted up, and thou hast said, I am a God,","reference":"Ezekiel 28:2","refs":[{"printed":"Ezekiel 28:2","osis":["Ezek.28.2"]}],"footnote":null},{"question":"And covetous men?","answer":"Yes.","verse":"Mortify covetousness, which is idolatry,","reference":"Colossians 3:5","refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"footnote":null},{"question":"And sensualists?","answer":"Yes.","verse":"Whose god is their belly,","reference":"Philippians 3:19","refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"footnote":null},{"question":"Is undue flattery also a kind of idolatry?","answer":"Yes.","verse":"The people said, it is the voice of God, and not of man,","reference":"Acts 12:22","refs":[{"printed":"Acts 12:22","osis":["Acts.12.22"]}],"footnote":null},{"question":"Is this a sin that God will correct in this world?","answer":"Yes.","verse":"Ye shall bear the sins of your idols,","reference":"Ezekiel 23:49","refs":[{"printed":"Ezekiel 23:49","osis":["Ezek.23.49"]}],"footnote":null},{"question":"And will he severely punish it in the world to come?","answer":"Yes.","verse":"For idolaters shall not inherit the kingdom of God,","reference":"1 Corinthians 6:9","refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"footnote":null}]]},{"question":53,"paragraphs":[[{"question":"Doth God see all our actions?","answer":"Yes.","verse":"If we should say the darkness shall cover us, even the night shall be light about us,","reference":"Psalm 139:11","refs":[{"printed":"Psalm 139:11","osis":["Ps.139.11"]}],"footnote":null},{"question":"Doth he see our most secret duties?","answer":"Yes.","verse":"I know thy works and thy labour,","reference":"Revelation 2:2","refs":[{"printed":"Revelation 2:2","osis":["Rev.2.2"]}],"footnote":null},{"question":"And should this be an encouragement in duty?","answer":"Yes.","verse":"Your father which seeth in secret will reward you openly,","reference":"Matthew 6:4","refs":[{"printed":"Matthew 6:4","osis":["Matt.6.4"]}],"footnote":null},{"question":"Doth he see our secret sins?","answer":"Yes.","verse":"He hath set our secret sins in the light of his countenance,","reference":"Psalm 90:8","refs":[{"printed":"Psalm 90:8","osis":["Ps.90.8"]}],"footnote":null},{"question":"And should this dissuade from sin?","answer":"Yes.","verse":"How can I do this great wickedness, and sin against God?","reference":"Genesis 39:9","refs":[{"printed":"Genesis 39:9","osis":["Gen.39.9"]}],"footnote":null}],[{"question":"Do idolaters often flatter themselves that God doth not see them?","answer":"Yes.","verse":"They do it in the dark, and say, the Lord seeth us not,","reference":"Ezekiel 8:12","refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"footnote":null},{"question":"But doth God see them?","answer":"Yes.","verse":"If we have stretched out oar hands to a strange god, shall not God search this out?","reference":"Psalm 44:20","refs":[{"printed":"Psalm 44:20","osis":["Ps.44.20"]}],"footnote":null},{"question":"Is this an aggravation of their sin?","answer":"Yes.","verse":"They provoke me to anger continually to my face,","reference":"Isaiah 65:3","refs":[{"printed":"Isaiah 65:3","osis":["Isa.65.3"]}],"footnote":null},{"question":"And should it be a preservative against it?","answer":"Yes.","verse":"We must serve God with a perfect heart, for the Lord searcheth all hearts,","reference":"1 Chronicles 28:9","refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"footnote":null}],[{"question":"Is Idolatry spiritual robbery?","answer":"Yes.","verse":"I am the Lord, and my glory I will not give to another,","reference":"Isaiah 42:8","refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"footnote":null},{"question":"And spiritual adultery?","answer":"Yes.","verse":"Thou hast gone a whoring from thy God,","reference":"Hosea 9:1","refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"footnote":null},{"question":"Is God therefore greatly displeased with it?","answer":"Yes.","verse":"They provoked him to jealousy with strange Gods,","reference":"Deuteronomy 32:16","refs":[{"printed":"Deuteronomy 32:16","osis":["Deut.32.16"]}],"footnote":null},{"question":"And is this a reason why we should be aware of it?","answer":"Yes.","verse":"For who knoweth the power of his anger?","reference":"Psalm 90:11","refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"footnote":null}]]},{"question":54,"paragraphs":[[{"question":"Should we be careful to avoid idolatry?","answer":"Yes.","verse":"Take heed, lest ye corrupt yourselves, and make you a graven image,","reference":"Deuteronomy 4:15","refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]}],"footnote":null},{"question":"And that in all the instances of it?","answer":"Yes.","verse":"The similitude of any figure, the likeness of male or female, the likeness of any beast, or winged fowl,","reference":"Deuteronomy 4:17–18","refs":[{"printed":"Deuteronomy 4:17–18","osis":["Deut.4.17-Deut.4.18"]}],"footnote":null},{"question":"And in all the approaches to it?","answer":"Yes.","verse":"Make no mention of the names of other gods, neither let it be heard out of thy mouth,","reference":"Exodus 23:13","refs":[{"printed":"Exodus 23:13","osis":["Exod.23.13"]}],"footnote":null}],[{"question":"Is idolatry any infatuating sin?","answer":"Yes.","verse":"They are mad upon their idols,","reference":"Jeremiah 50:38","refs":[{"printed":"Jeremiah 50:38","osis":["Jer.50.38"]}],"footnote":null},{"question":"And a spreading sin?","answer":"Yes.","verse":"For Asia and the whole world worshipped the goddess Diana,","reference":"Acts 19:27","refs":[{"printed":"Acts 19:27","osis":["Acts.19.27"]}],"footnote":null},{"question":"Was it therefore necessary that the prohibition of it should be enforced and repeated?","answer":"Yes.","verse":"For precept must be upon precept, and line upon line,","reference":"Isaiah 28:10","refs":[{"printed":"Isaiah 28:10","osis":["Isa.28.10"]}],"footnote":null},{"question":"And is it forbidden in the new testament as well as the old?","answer":"Yes.","verse":"That they should not worship idols of gold and silver, and stone, and wood,","reference":"Revelation 9:20","refs":[{"printed":"Revelation 9:20","osis":["Rev.9.20"]}],"footnote":null}]]},{"question":55,"paragraphs":[[{"question":"May civil honour be given to creatures?","answer":"Yes.","verse":"Thy father’s children shall bow down before thee,","reference":"Genesis 49:8","refs":[{"printed":"Genesis 49:8","osis":["Gen.49.8"]}],"footnote":null},{"question":"But is divine worship due only to God?","answer":"Yes.","verse":"Him only shalt thou serve,","reference":"Matthew 4:10","refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"footnote":null},{"question":"Is the light of nature sufficient to direct us in the worship of God?","answer":"No.","verse":"Whom ye ignorantly worship,","reference":"Acts 17:23","refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"footnote":null},{"question":"Should we therefore have recourse to the written word?","answer":"Yes.","verse":"And","reference":"Joshua 8:31","refs":[{"printed":"Joshua 8:31","osis":["Josh.8.31"]}],"footnote":null}],[{"question":"Should all God’s ordinances be received?","answer":"Yes.","verse":"Receive, I pray thee, the law from his mouth,","reference":"Job 22:22","refs":[{"printed":"Job 22:22","osis":["Job.22.22"]}],"footnote":null},{"question":"And observed?","answer":"Yes.","verse":"Ye shall observe my statutes,","reference":"Leviticus 19:37","refs":[{"printed":"Leviticus 19:37","osis":["Lev.19.37"]}],"footnote":null},{"question":"And kept pure without adulteration?","answer":"Yes.","verse":"And thou not unto his’ words,","reference":"Proverbs 30:6","refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"footnote":null},{"question":"And entire without diminution?","answer":"Yes.","verse":"Ye have not kept my ways, but “have been partial in my law,","reference":"Malachi 2:9","refs":[{"printed":"Malachi 2:9","osis":["Mal.2.9"]}],"footnote":null},{"question":"Is this especially the duty of ministers?","answer":"Yes.","verse":"The good thing which was committed to thee keep,","reference":"2 Timothy 1:14","refs":[{"printed":"2 Timothy 1:14","osis":["2Tim.1.14"]}],"footnote":null}],[{"question":"May not our own fancies be the rule of our worship?","answer":"No.","verse":"Remember the commandments of the Lord, and seek not after your own heart, and your own eyes,","reference":"Numbers 15:39","refs":[{"printed":"Numbers 15:39","osis":["Num.15.39"]}],"footnote":null},{"question":"Nor the customs of men?","answer":"No.","verse":"After the doings of the land of Egypt, and after the doings of the land of Canaan, ye shall not do,","reference":"Leviticus 18:3","refs":[{"printed":"Leviticus 18:3","osis":["Lev.18.3"]}],"footnote":null},{"question":"Nor the prescriptions of superiors?","answer":"No.","verse":"Be it known unto thee, O King, that we will not serve thy Gods,","reference":"Daniel 3:18","refs":[{"printed":"Daniel 3:18","osis":["Dan.3.18"]}],"footnote":null},{"question":"Should we therefore keep close to God’s word as our rule?","answer":"Yes.","verse":"And look that thou make them after the pattern,","reference":"Exodus 25:40","refs":[{"printed":"Exodus 25:40","osis":["Exod.25.40"]}],"footnote":null},{"question":"Nor be affrighted therefrom by the greatest reproaches or sufferings?","answer":"No.","verse":"None of these things move me,","reference":"Acts 20:24","refs":[{"printed":"Acts 20:24","osis":["Acts.20.24"]}],"footnote":null}]]},{"question":56,"paragraphs":[[{"question":"Is it a sin to worship any creature?","answer":"Yes.","verse":"They served the creature more than the Creator,","reference":"Romans 1:25","refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"footnote":null},{"question":"Or the image of any creature?","answer":"Yes.","verse":"Cursed be the man that maketh any graven or molten image an abomination unto the Lord,","reference":"Deuteronomy 27:15","refs":[{"printed":"Deuteronomy 27:15","osis":["Deut.27.15"]}],"footnote":null},{"question":"May we not worship the host of heaven?","answer":"No.","verse":"Lest when thou seest the sun and the moon and the stars, thou shouldst be driven to worship them,","reference":"Deuteronomy 4:19","refs":[{"printed":"Deuteronomy 4:19","osis":["Deut.4.19"]}],"footnote":null},{"question":"Nor great and good men?","answer":"No.","verse":"Why do ye these things, we are also men of like passions with you,","reference":"Acts 14:15","refs":[{"printed":"Acts 14:15","osis":["Acts.14.15"]}],"footnote":null},{"question":"Nor good angels?","answer":"No.","verse":"Let no man beguile you of your reward, by a voluntary humility and worshipping of angels,","reference":"Colossians 2:18","refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"footnote":null}],[{"question":"Is it a sin to plead for idols?","answer":"Yes.","verse":"Will ye plead for Baal?","reference":"Judges 6:31","refs":[{"printed":"Judges 6:31","osis":["Judg.6.31"]}],"footnote":null},{"question":"Or pray to them?","answer":"Yes.","verse":"One shall cry to him yet he cannot answer,","reference":"Isaiah 46:7","refs":[{"printed":"Isaiah 46:7","osis":["Isa.46.7"]}],"footnote":null},{"question":"Or trust in them?","answer":"Yes.","verse":"They shall be greatly ashamed that trust in graven images,","reference":"Isaiah 42:17","refs":[{"printed":"Isaiah 42:17","osis":["Isa.42.17"]}],"footnote":null},{"question":"Or attribute any thing to them?","answer":"Yes.","verse":"Lest thou shouldst say, My idol hath done them,","reference":"Isaiah 48:5","refs":[{"printed":"Isaiah 48:5","osis":["Isa.48.5"]}],"footnote":null},{"question":"Or give them any part of religious worship?","answer":"Yes.","verse":"If my heart hath been secretly enticed, or my mouth hath kissed my hand this were an iniquity, to be punished by the Judge,","reference":"Job 31:27","refs":[{"printed":"Job 31:27","osis":["Job.31.27"]}],"footnote":null}],[{"question":"Is it a sin to worship the true God by images?","answer":"Yes.","verse":"Take ye therefore good heed unto yourselves, for ye saw no manner of similitude,","reference":"Deuteronomy 4:15–16","refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"footnote":null},{"question":"Can we form any image of God in our minds?","answer":"No.","verse":"To whom will ye liken God?","reference":"Isaiah 40:18","refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"footnote":null},{"question":"Is it impossible then to form it with our hands?","answer":"Yes.","verse":"For we must not think that the Godhead is like unto gold or silver, or stone graven by art or man’s device,","reference":"Acts 17:29","refs":[{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"footnote":null},{"question":"Do those therefore that attempt it put a great affront upon him?","answer":"Yes.","verse":"They change the glory of the incorruptible God into an image made like unto corruptible man,","reference":"Romans 1:23","refs":[{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"footnote":null}],[{"question":"Doth this commandment forbid all superstitious practices in worship?","answer":"Yes.","verse":"In all things ye are too superstitious,","reference":"Acts 17:22","refs":[{"printed":"Acts 17:22","osis":["Acts.17.22"]}],"footnote":null},{"question":"And all sinful compliances with the invention of men?","answer":"Yes.","verse":"Touch not, taste not, handle not after the commandments and doctrines of men,","reference":"Colossians 2:21–22","refs":[{"printed":"Colossians 2:21–22","osis":["Col.2.21-Col.2.22"]}],"footnote":null},{"question":"Does it particularly condemn the idolatry of the papists in worshipping a consecrated host?","answer":"Yes.","verse":"For it is bread that we break,","reference":"1 Corinthians 10:16","refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"footnote":null},{"question":"Is it enough that these things are not expressly forbidden?","answer":"No.","verse":"They offered strange five, which the Lord commanded them not,","reference":"Leviticus 10","refs":[{"printed":"Leviticus 10","osis":["Lev.10"]}],"footnote":null}]]},{"question":57,"paragraphs":[[{"question":"Is God the Lord?","answer":"Yes.","verse":"I am the Lord,","reference":"Leviticus 19:4","refs":[{"printed":"Leviticus 19:4","osis":["Lev.19.4"]}],"footnote":null},{"question":"Is that a reason why we should worship him?","answer":"Yes.","verse":"Let us kneel before the Lord our Maker,","reference":"Psalm 95:5","refs":[{"printed":"Psalm 95:5","osis":["Ps.95.5"]}],"footnote":null},{"question":"And is idolatry therefore an act of rebellion against him?","answer":"Yes.","verse":"We have rebelled by departing from thee,","reference":"Daniel 9:5","refs":[{"printed":"Daniel 9:5","osis":["Dan.9.5"]}],"footnote":null},{"question":"Is he our God?","answer":"Yes.","verse":"I am the Lord your God,","reference":"Leviticus 26:13","refs":[{"printed":"Leviticus 26:13","osis":["Lev.26.13"]}],"footnote":null},{"question":"Is that also a reason why we should worship him?","answer":"Yes.","verse":"We will serve the Lord, for he is our God,","reference":"Joshua 24:18","refs":[{"printed":"Joshua 24:18","osis":["Josh.24.18"]}],"footnote":null},{"question":"And cleave unto him?","answer":"Yes.","verse":"For hath a nation changed their gods,","reference":"Jeremiah 2:11","refs":[{"printed":"Jeremiah 2:11","osis":["Jer.2.11"]}],"footnote":null},{"question":"And is it a breach of covenant if we do not?","answer":"Yes.","verse":"They will turn unto other gods, and serve them, and break my covenant,","reference":"Deuteronomy 31:20","refs":[{"printed":"Deuteronomy 31:20","osis":["Deut.31.20"]}],"footnote":null}],[{"question":"Is God a jealous God?","answer":"Yes.","verse":"The Lord thy God is a jealous God amongst you,","reference":"Deuteronomy 6:15","refs":[{"printed":"Deuteronomy 6:15","osis":["Deut.6.15"]}],"footnote":null},{"question":"Doth jealousy imply the height of anger and indignation?","answer":"Yes.","verse":"God is jealous, the Lord revengeth, and is furious,","reference":"Nahum 1:2","refs":[{"printed":"Nahum 1:2","osis":["Nah.1.2"]}],"footnote":null},{"question":"And doth nothing stir up the jealousy of God more than idolatry?","answer":"No.","verse":"They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities,","reference":"Deuteronomy 32:21","refs":[{"printed":"Deuteronomy 32:21","osis":["Deut.32.21"]}],"footnote":null}],[{"question":"Will God visit the iniquity of such?","answer":"Yes.","verse":"Shall I not visit them for these things,","reference":"Jeremiah 5:9","refs":[{"printed":"Jeremiah 5:9","osis":["Jer.5.9"]}],"footnote":null},{"question":"And that upon their children?","answer":"Yes.","verse":"Thou recompensest the iniquity of the fathers, into the bosom of their children,","reference":"Jeremiah 32:18","refs":[{"printed":"Jeremiah 32:18","osis":["Jer.32.18"]}],"footnote":null},{"question":"And their children’s children?","answer":"Yes.","verse":"To the third and fourth generation,","reference":"Exodus 34:7","refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"footnote":null},{"question":"But will his judgments fall most heavily on those who make their father’s sins their own?","answer":"Yes.","verse":"Behold ye are risen up in your father’s stead, an increase of sinful men, to augment the anger of the Lord,","reference":"Numbers 32:14","refs":[{"printed":"Numbers 32:14","osis":["Num.32.14"]}],"footnote":null}],[{"question":"Amidst the most general apostacy are there some that love God* and keep his commandments?","answer":"Yes.","verse":"I have left me seven thousand in Israel that have not bowed to Baal,","reference":"1 Kings 19:18","refs":[{"printed":"1 Kings 19:18","osis":["1Kgs.19.18"]}],"footnote":null},{"question":"And may such expect to be exempted from desolating judgments when they come?","answer":"Yes.","verse":"Go set a mark on the forehead of them that sigh and cry,","reference":"Ezekiel 9:4","refs":[{"printed":"Ezekiel 9:4","osis":["Ezek.9.4"]}],"footnote":null},{"question":"And to meet with peculiar tokens of the divine regard?","answer":"Yes.","verse":"For the mercy of the Lord is from everlasting to everlasting, upon all them that fear him,","reference":"Psalm 103:17","refs":[{"printed":"Psalm 103:17","osis":["Ps.103.17"]}],"footnote":null}]]},{"question":58,"paragraphs":[[{"question":"By God’s name are we to understand his nature?","answer":"Yes.","verse":"My name is in him, (speaking of Christ)","reference":"Exodus 23:21","refs":[{"printed":"Exodus 23:21","osis":["Exod.23.21"]}],"footnote":null},{"question":"And his essential properties?","answer":"Yes.","verse":"I will make all my goodness to pass before thee, and I will proclaim the name of the Lord,","reference":"Exodus 33:19","refs":[{"printed":"Exodus 33:19","osis":["Exod.33.19"]}],"footnote":null},{"question":"And his titles?","answer":"Yes.","verse":"If they shall say, what is his name? What shall I answer? And God said, I am that I am,","reference":"Exodus 3:13–14","refs":[{"printed":"Exodus 3:13–14","osis":["Exod.3.13-Exod.3.14"]}],"footnote":null},{"question":"And any thing whereby he maketh himself known?","answer":"Yes.","verse":"I have manifested thy name unto the men thou gavest me,","reference":"John 17:6","refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"footnote":null}],[{"question":"Should we reverence the name of God?","answer":"Yes.","verse":"That thou mayest fear this glorious and fearful name, the Lord thy God,","reference":"Deuteronomy 28:58","refs":[{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"footnote":null},{"question":"And trust in it?","answer":"Yes.","verse":"The name of the Lord is a strong tower, the righteous runneth into it and is safe,","reference":"Proverbs 18:10","refs":[{"printed":"Proverbs 18:10","osis":["Prov.18.10"]}],"footnote":null},{"question":"And walk in it?","answer":"Yes.","verse":"We will walk in the name of the Lord our God, for ever and for ever,","reference":"Micah 4:5","refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"footnote":null},{"question":"And should we do this by no other means?","answer":"No.","verse":"I will take away the names of Baalim out of her mouth,","reference":"Hosea 2:17","refs":[{"printed":"Hosea 2:17","osis":["Hos.2.17"]}],"footnote":null}],[{"question":"Hath God a great regard for his own name?","answer":"Yes.","verse":"For how should my name be polluted,","reference":"Isaiah 48:11","refs":[{"printed":"Isaiah 48:11","osis":["Isa.48.11"]}],"footnote":null},{"question":"Is it therefore a great sin for us to be careless of it?","answer":"Yes.","verse":"Neither shalt thou profane the name of thy God, I am the Lord,","reference":"Leviticus 18:21","refs":[{"printed":"Leviticus 18:21","osis":["Lev.18.21"]}],"footnote":null}]]},{"question":59,"paragraphs":[[{"question":"Should we make profession of God’s name?","answer":"Yes.","verse":"O Lord, we are called by thy name,","reference":"Jeremiah 14:9","refs":[{"printed":"Jeremiah 14:9","osis":["Jer.14.9"]}],"footnote":null},{"question":"And be sincere in our profession?","answer":"Yes.","verse":"They shall ask the way to Zion with their faces thitherward,","reference":"Jeremiah 50:5","refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]}],"footnote":null},{"question":"And be careful to credit and maintain it?","answer":"Yes.","verse":"Thou hast kept my word and hast not denied my name,","reference":"Revelation 3:8","refs":[{"printed":"Revelation 3:8","osis":["Rev.3.8"]}],"footnote":null}],[{"question":"Should we use the name of God in prayer?","answer":"Yes.","verse":"I will call on the name of the Lord,","reference":"Psalm 116:17","refs":[{"printed":"Psalm 116:17","osis":["Ps.116.17"]}],"footnote":null},{"question":"And in praise?","answer":"Yes.","verse":"Let them praise thy great name,","reference":"Psalm 99:3","refs":[{"printed":"Psalm 99:3","osis":["Ps.99.3"]}],"footnote":null},{"question":"And in Christian conversation?","answer":"Yes.","verse":"I will declare thy name unto my brethren,","reference":"Psalm 22:22","refs":[{"printed":"Psalm 22:22","osis":["Ps.22.22"]}],"footnote":null},{"question":"But should we do it with the profoundest humility?","answer":"Yes.","verse":"Behold I have taken upon me to speak unto God, who am but dust and ashes,","reference":"Genesis 18:27","refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]}],"footnote":null},{"question":"And when great seriousness and deliberation?","answer":"Yes.","verse":"Be not rash with thy mouth,","reference":"Ecclesiastes 5:2","refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"footnote":null}],[{"question":"Should we give glory to God in his word?","answer":"Yes.","verse":"For he hath magnified his word above all his name,","reference":"Psalm 138:2","refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"footnote":null},{"question":"And in his works?","answer":"Yes.","verse":"Let them declare his works with rejoicing,","reference":"Psalm 107:22","refs":[{"printed":"Psalm 107:22","osis":["Ps.107.22"]}],"footnote":null},{"question":"And in his worship?","answer":"Yes.","verse":"For God is greatly to be feared in the assemblies of his saints, and to be had in reverence by all them that are about him,","reference":"Psalm 89:7","refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"footnote":null}],[{"question":"Is it lawful to swear?","answer":"Yes.","verse":"An oath for confirmation is the end of all strife,","reference":"Hebrews 6:19","refs":[{"printed":"Hebrews 6:19","osis":["Heb.6.19"]}],"footnote":null},{"question":"But should we be cautious in swearing?","answer":"Yes.","verse":"We should fear an oath,","reference":"Ecclesiastes 9:2","refs":[{"printed":"Ecclesiastes 9:2","osis":["Eccl.9.2"]}],"footnote":null},{"question":"And conscientious?","answer":"Yes.","verse":"Thou shalt swear in truth, in judgment, and in righteousness,","reference":"Jeremiah 4:2","refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"footnote":null},{"question":"Doth an oath bind the soul?","answer":"Yes.","verse":"If a man swear an oath to bind his soul with a bond,","reference":"Numbers 30:2","refs":[{"printed":"Numbers 30:2","osis":["Num.30.2"]}],"footnote":null},{"question":"Should we therefore look upon ourselves as bound by it?","answer":"Yes.","verse":"David spared Mephibosheth, Jonathan’s son, because of the oath of the Lord,","reference":"2 Samuel 21:7","refs":[{"printed":"2 Samuel 21:7","osis":["2Sam.21.7"]}],"footnote":null},{"question":"And that though it is to our detriment?","answer":"Yes.","verse":"The good man sweareth to his own hurt, and changeth not,","reference":"Psalm 15:4","refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"footnote":null}]]},{"question":60,"paragraphs":[[{"question":"Is it a great sin to profane God’s name?","answer":"Yes.","verse":"They profaned my holy name,","reference":"Ezekiel 36:20","refs":[{"printed":"Ezekiel 36:20","osis":["Ezek.36.20"]}],"footnote":null},{"question":"Is it a profanation of God’s name to use it as an expletive in discourse?","answer":"Yes.","verse":"Let your communication be yea, yea, and nay, nay, for whatsoever is more than these cometh of evil,","reference":"Matthew 5:37","refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]}],"footnote":null},{"question":"Or as a charm?","answer":"Yes.","verse":"As those exorcists who said we adjure you by Jesus,","reference":"Acts 19:13","refs":[{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"footnote":null},{"question":"Or as a sanction for cruelty?","answer":"Yes.","verse":"Your brethren that hated you and cast you out, said, Let the Lord be glorified,","reference":"Isaiah 66:5","refs":[{"printed":"Isaiah 66:5","osis":["Isa.66.5"]}],"footnote":null},{"question":"Is God’s name also profaned by putting a slight upon sacred things?","answer":"Yes.","verse":"Cursed be he that voweth and sacrificeth to the Lord a corrupt thing, for I am a great King, saith the Lord, and my name is dreadful,","reference":"Malachi 1:14","refs":[{"printed":"Malachi 1:14","osis":["Mal.1.14"]}],"footnote":null}],[{"question":"Is blasphemy a breach of this commandment?","answer":"Yes.","verse":"Foolish people have blasphemed thy name,","reference":"Psalm 74:18","refs":[{"printed":"Psalm 74:18","osis":["Ps.74.18"]}],"footnote":null},{"question":"And hypocrisy?","answer":"Yes.","verse":"For unto the wicked God saith, what hast thou to do to declare my statutes,","reference":"Psalm 50:16","refs":[{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"footnote":null},{"question":"Is this a great sin?","answer":"Yes.","verse":"Their heart is divided, now shall they be found faulty,","reference":"Hosea 10:2","refs":[{"printed":"Hosea 10:2","osis":["Hos.10.2"]}],"footnote":null},{"question":"And a destructive sin?","answer":"Yes.","verse":"The hypocrites in heart heap up wrath,","reference":"Job 36:13","refs":[{"printed":"Job 36:13","osis":["Job.36.13"]}],"footnote":null},{"question":"Should we therefore be careful to avoid it?","answer":"Yes.","verse":"Beware of the leaven of the Pharisees, which is hypocrisy,","reference":"Luke 12:1","refs":[{"printed":"Luke 12:1","osis":["Luke.12.1"]}],"footnote":null}],[{"question":"Is this commandment broken by sinful and unnecessary lots?","answer":"Yes.","verse":"They cast pur, that is the lot, before Haman from day to day,","reference":"Esther 3:7","refs":[{"printed":"Esther 3:7","osis":["Esth.3.7"]}],"footnote":null},{"question":"And by profane cursing?","answer":"Yes.","verse":"Out of the same mouth proceedeth blessing and cursing, my brethren, these things ought not to be,","reference":"James 3:10","refs":[{"printed":"James 3:10","osis":["Jas.3.10"]}],"footnote":null},{"question":"And by rash swearing?","answer":"Yes.","verse":"Above all things, my brethren, swear not,","reference":"James 5:12","refs":[{"printed":"James 5:12","osis":["Jas.5.12"]}],"footnote":null},{"question":"And by false swearing?","answer":"Yes.","verse":"Ye shall not swear by my name falsely,","reference":"Leviticus 19:12","refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"footnote":null}],[{"question":"Is it a great sin to swear falsely?","answer":"Yes.","verse":"For it blasphemeth that worthy name, by which we are called,","reference":"James 2:7","refs":[{"printed":"James 2:7","osis":["Jas.2.7"]}],"footnote":null},{"question":"Is it a sin that brings a curse upon the persons who are guilty of it?","answer":"Yes.","verse":"Will ye steal, murder and swear falsely, therefore I will cast you out of my sight,","reference":"Jeremiah 7:9, 15","refs":[{"printed":"Jeremiah 7:9, 15","osis":["Jer.7.9","Jer.7.15"]}],"footnote":null},{"question":"And upon their families?","answer":"Yes.","verse":"It shall enter into the house of him that sweareth falsely by my name,","reference":"Zechariah 5:4","refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"footnote":null},{"question":"And upon the land?","answer":"Yes.","verse":"Because of swearing the land mourns,","reference":"Jeremiah 23:10","refs":[{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"footnote":null}]]},{"question":61,"paragraphs":[[{"question":"Do the breakers of this commandment often escape punishment from men?","answer":"Yes.","verse":"Men hear cursing, and bewray it not,","reference":"Proverbs 29:24","refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"footnote":null},{"question":"And are they therefore secure?","answer":"Yes.","verse":"Because sentence is not speedily executed, therefore their hearts is fully set in them to do evil,","reference":"Ecclesiastes 8:11","refs":[{"printed":"Ecclesiastes 8:11","osis":["Eccl.8.11"]}],"footnote":null},{"question":"But do those who connive at this sin thereby become partners in it?","answer":"Yes.","verse":"If a soul hear the voice of swearing and do not utter it, he shall bear his iniquity,","reference":"Leviticus 5:1","refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"footnote":null}],[{"question":"Do such hope to escape the judgments of God?","answer":"Yes.","verse":"They belch out with their mouths, and say who doth hear,","reference":"Psalm 59:7","refs":[{"printed":"Psalm 59:7","osis":["Ps.59.7"]}],"footnote":null},{"question":"But shall they escape them?","answer":"No.","verse":"Surely my oath which he hath despised, I will recompense upon his head,","reference":"Ezekiel 17:19","refs":[{"printed":"Ezekiel 17:19","osis":["Ezek.17.19"]}],"footnote":null}],[{"question":"Shall hypocrites be punished?","answer":"Yes.","verse":"Woe unto you hypocrites,","reference":"Matthew 23:13","refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"footnote":null},{"question":"And mockers?","answer":"Yes.","verse":"Behold ye despisers, wonder and perish,","reference":"Acts 13:41","refs":[{"printed":"Acts 13:41","osis":["Acts.13.41"]}],"footnote":null},{"question":"And covenant breakers?","answer":"Yes.","verse":"Surely in the place where the king dwelleth, who made him king, and whose covenant he brake, he shall die,","reference":"Ezekiel 17:16","refs":[{"printed":"Ezekiel 17:16","osis":["Ezek.17.16"]}],"footnote":null},{"question":"And those who use God’s name in a vain manner?","answer":"Yes.","verse":"For every idle word that men speak they must give an account,","reference":"Matthew 12:36","refs":[{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"footnote":null},{"question":"Shall such be punished in this world?","answer":"Yes.","verse":"The Lord will make their plagues wonderful,","reference":"Deuteronomy 28:59","refs":[{"printed":"Deuteronomy 28:59","osis":["Deut.28.59"]}],"footnote":null},{"question":"And in the world to come?","answer":"Yes.","verse":"They treasure up wrath against the day of wrath,","reference":"Romans 2:5","refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"footnote":null}]]},{"question":62,"paragraphs":[[{"question":"Is labour necessary as well as rest?","answer":"Yes.","verse":"Six days shalt thou labour,","reference":"Deuteronomy 5:13","refs":[{"printed":"Deuteronomy 5:13","osis":["Deut.5.13"]}],"footnote":null},{"question":"Doth labour tend to plenty?","answer":"Yes.","verse":"The soul of the diligent shall be made fat,","reference":"Proverbs 13:4","refs":[{"printed":"Proverbs 13:4","osis":["Prov.13.4"]}],"footnote":null},{"question":"And does it add sweetness to our gettings?","answer":"Yes.","verse":"The sleep of the labouring man is sweet,","reference":"Ecclesiastes 5:12","refs":[{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]}],"footnote":null},{"question":"Doth idleness tend to poverty?","answer":"Yes.","verse":"It clotheth a man with rags,","reference":"Proverbs 23:21","refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"footnote":null},{"question":"And expose to many temptations?","answer":"Yes.","verse":"They learn to be idle, and not only idle but tattlers also, and busy bodies, speaking things which they ought not,","reference":"1 Timothy 5:13","refs":[{"printed":"1 Timothy 5:13","osis":["1Tim.5.13"]}],"footnote":null},{"question":"Is it therefore forbidden under the severest penalties?","answer":"Yes.","verse":"This we commanded you that if any would not work, neither should he eat,","reference":"2 Thessalonians 3:10","refs":[{"printed":"2 Thessalonians 3:10","osis":["2Thess.3.10"]}],"footnote":null},{"question":"And doth it hence appear that a multiplicity of unnecessary holy days is both a nuisance and a sin?","answer":"Yes.","verse":"Ye observe days and months, and times, and years, I am afraid of you,","reference":"Galatians 4:10–11","refs":[{"printed":"Galatians 4:10–11","osis":["Gal.4.10-Gal.4.11"]}],"footnote":null}],[{"question":"Should every returning seventh day be set apart to the services of religion?","answer":"Yes.","verse":"From one Sabbath to another shall all flesh come and worship before me, saith the Lord,","reference":"Isaiah 66:23","refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"footnote":null},{"question":"But should our religion be confined to that day?","answer":"No.","verse":"For every day will I bless thee,","reference":"Psalm 145:2","refs":[{"printed":"Psalm 145:2","osis":["Ps.145.2"]}],"footnote":null},{"question":"Must children keep the Sabbath?","answer":"Yes.","verse":"Thou, and thy son, and thy daughter,","reference":"Exodus 20:10","refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"footnote":null},{"question":"And servants?","answer":"Yes.","verse":"That thy man-servant and thy maid-servant may rest as well as thou,","reference":"Deuteronomy 5:14","refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"footnote":null},{"question":"And our cattle?","answer":"Yes.","verse":"I saw some lading asses on the Sabbath day and I testified against them,","reference":"Nehemiah 13:15","refs":[{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]}],"footnote":null},{"question":"Hath the Sabbath a reference to God’s resting from the works of creation?","answer":"Yes.","verse":"On the seventh day God ended his works,","reference":"Genesis 2:2","refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"footnote":null},{"question":"Should we therefore on this day remember him in his works?","answer":"Yes.","verse":"Worship him that made heaven, and earth, and the sea, and the fountains of water,","reference":"Revelation 14:7","refs":[{"printed":"Revelation 14:7","osis":["Rev.14.7"]}],"footnote":null},{"question":"Doth it point out an eternal rest?","answer":"Yes.","verse":"There remaineth a rest, (or the keeping of a Sabbath) for the people of God,","reference":"Hebrews 4:9","refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"footnote":null},{"question":"Should we therefore keep that rest in view, and labour to attain it?","answer":"Yes.","verse":"Let us labour therefore to enter into that rest,","reference":"Hebrews 4:11","refs":[{"printed":"Hebrews 4:11","osis":["Heb.4.11"]}],"footnote":null}]]},{"question":63,"paragraphs":[[{"question":"Is it the will of God that we should take special notice of the Sabbath?","answer":"Yes.","verse":"Remember the Sabbath day,","reference":"Exodus 20:8","refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"footnote":null},{"question":"Should we remember it before it comes?","answer":"Yes.","verse":"For we read of the preparation of the Sabbath,","reference":"Mark 15:42","refs":[{"printed":"Mark 15:42","osis":["Mark.15.42"]}],"footnote":null},{"question":"And when it comes?","answer":"Yes.","verse":"Eat that to-day, for to-day is a Sabbath unto the Lord,","reference":"Exodus 16:25","refs":[{"printed":"Exodus 16:25","osis":["Exod.16.25"]}],"footnote":null},{"question":"And after it is over?","answer":"Yes.","verse":"I had gone with the multitude that kept holy day,","reference":"Psalm 42:4","refs":[{"printed":"Psalm 42:4","osis":["Ps.42.4"]}],"footnote":null}],[{"question":"Must we keep holy the Sabbath-day?","answer":"Yes.","verse":"Hallow my Sabbaths,","reference":"Ezekiel 20:20","refs":[{"printed":"Ezekiel 20:20","osis":["Ezek.20.20"]}],"footnote":null},{"question":"Must we keep it by holy rest?","answer":"Yes.","verse":"Six days may work be done, but in the seventh is the Sabbath of rest,","reference":"Exodus 31:15","refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"footnote":null},{"question":"And by holy services?","answer":"Yes.","verse":"The people of the land shall worship at the door of this gate in the Sabbath,","reference":"Ezekiel 46:3","refs":[{"printed":"Ezekiel 46:3","osis":["Ezek.46.3"]}],"footnote":null},{"question":"And with holy affections?","answer":"Yes.","verse":"This is the day which the Lord hath made, we will rejoice and be glad in it,","reference":"Psalm 118:24","refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]}],"footnote":null}],[{"question":"Must the Sabbath that we keep be a common day, consisting of twenty-four hours?","answer":"Yes.","verse":"For the evening and the morning were the first day,","reference":"Genesis 1:5","refs":[{"printed":"Genesis 1:5","osis":["Gen.1.5"]}],"footnote":null},{"question":"Should not the Sabbath then be begun and ended in the evening?","answer":"No.","verse":"For we read that the Sabbath ended when it begun to dawn towards the first day of the week,","reference":"Matthew 28:1","refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"footnote":null}]]},{"question":64,"paragraphs":[[{"question":"Was the Sabbath appointed from the beginning of the world?","answer":"Yes.","verse":"God blessed the seventh day and sanctified it,","reference":"Genesis 2:2","refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"footnote":null},{"question":"And was it observed before the giving of the law?","answer":"Yes.","verse":"Tomorrow is the rest of the holy Sabbath,","reference":"Exodus 16:23","refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"footnote":null},{"question":"Was it particularly enforced upon the Israelites?","answer":"Yes.","verse":"I gave them my Sabbaths,","reference":"Ezekiel 20:12","refs":[{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]}],"footnote":null},{"question":"And that in commemoration of their delivery out of Egypt?","answer":"Yes.","verse":"Remember that thou wast a servant in Egypt, and that the Lord thy God brought thee out from thence, therefore he commanded thee to keep the Sabbath-day,","reference":"Deuteronomy 5:15","refs":[{"printed":"Deuteronomy 5:15","osis":["Deut.5.15"]}],"footnote":null},{"question":"But is it obligator yon Christians?","answer":"Yes.","verse":"Pray that your flight be not on the Sabbath-day,","reference":"Matthew 24:20","refs":[{"printed":"Matthew 24:20","osis":["Matt.24.20"]}],"footnote":null}],[{"question":"Was the Jewish Sabbath kept on the seventh day of the week?","answer":"Yes.","verse":"For he spake on the seventh day this wise,","reference":"Hebrews 4:4","refs":[{"printed":"Hebrews 4:4","osis":["Heb.4.4"]}],"footnote":null},{"question":"But had Christ a power to alter it?","answer":"Yes.","verse":"For the Son of Man is Lord even of the Sabbath-day,","reference":"Matthew 12:8","refs":[{"printed":"Matthew 12:8","osis":["Matt.12.8"]}],"footnote":null},{"question":"Is such an alteration hinted at in the Old Testament?","answer":"Yes.","verse":"It shall be that upon the eighth day, and so forward, the priests shall make your burnt-offerings, etc., and I will accept you, saith the Lord God.","reference":"Ezekiel 43:27","refs":[{"printed":"Ezekiel 43:27","osis":["Ezek.43.27"]}],"footnote":"Most if not all expositors agree, that these chapters at the end of Ezekiel refer to the form, order and worship of the gospel church, (though there may be some difficulty in making the application) and then by the eighth day here spoken of, it seems most natural to understand the first day of the week, or Christian sabbath, in the stated returns of it. See Dr. Gill, upon the place."},{"question":"And did it actually take place after Christ’s resurrection?","answer":"Yes.","verse":"For on the first day of the week, the disciples came together to break bread,","reference":"Acts 20:7","refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"footnote":null},{"question":"And does their example carry in it, the force of a command?","answer":"Yes.","verse":"Wherefore I beseech you, be ye followers of me,","reference":"1 Corinthians 4:16","refs":[{"printed":"1 Corinthians 4:16","osis":["1Cor.4.16"]}],"footnote":null}],[{"question":"Did Christ rise upon the first day?","answer":"Yes.","verse":"He rose early on the first day of the week,","reference":"Mark 16:9","refs":[{"printed":"Mark 16:9","osis":["Mark.16.9"]}],"footnote":null},{"question":"And did he then rest from his labours?","answer":"Yes.","verse":"He ceased from his own works, as God did from his,","reference":"Hebrews 4:10","refs":[{"printed":"Hebrews 4:10","osis":["Heb.4.10"]}],"footnote":null},{"question":"Did he honour this day with his presence?","answer":"Yes.","verse":"The same day at evening, being the first day of the week, came Jesus, and stood in the midst,","reference":"John 20:19","refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"footnote":null},{"question":"And did he renew his visit the next first day?","answer":"Yes.","verse":"After eight days, when the disciples were within and Thomas with them, came Jesus,","reference":"John 20:26","refs":[{"printed":"John 20:26","osis":["John.20.26"]}],"footnote":"Almost all the nations of the world, except the English, reckon their days inclusively, and so did the ancient Hebrews. ’Tis observable, that we read of no other assembling of the disciples between the days spoken of John 20:19,26, which is somewhat surprising, if we suppose the seventh day to have been kept by them as the sabbath. Surely they would have then met on that day, and Christ would have dignified it by his presence."},{"question":"And was this a mark of his approbation?","answer":"Yes.","verse":"For he meeteth them that remember him in his ways,","reference":"Isaiah 64:5","refs":[{"printed":"Isaiah 64:5","osis":["Isa.64.5"]}],"footnote":null}],[{"question":"Was this day dignified by a new title?","answer":"Yes.","verse":"It was called the Lord’s day,","reference":"Revelation 1:10","refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"footnote":null},{"question":"Did the Spirit bestow his extraordinary gifts on this day?","answer":"Yes.","verse":"For it was on the day of Pentecost, which was the morrow after the seventh day,","reference":"Acts 2:1","refs":[{"printed":"Acts 2:1","osis":["Acts.2.1"]}],"footnote":null},{"question":"Does he on it confer his special grace?","answer":"Yes.","verse":"I was in the Spirit on the Lord’s day,","reference":"Revelation 1:10","refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"footnote":null}],[{"question":"Did the primitive Christians assemble on this day?","answer":"Yes.","verse":"Upon the first day of the week let every one lay by him in store,","reference":"1 Corinthians 16:1–2","refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"footnote":null},{"question":"And was this a public and not a private collection?","answer":"Yes.","verse":"That there be no gatherings when I come.","reference":"1 Corinthians 16:1–2","refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"footnote":"Such charitable contributions were well adapted to times of public worship. See Dr. Gill, on the place, as also Isaiah 58."},{"question":"Is their practice then a rule?","answer":"Yes.","verse":"Ye became followers of the churches of Christ,","reference":"1 Thessalonians 2:14","refs":[{"printed":"1 Thessalonians 2:14","osis":["1Thess.2.14"]}],"footnote":null}],[{"question":"Do we upon this day commemorate a more glorious creation than the first?","answer":"Yes.","verse":"Behold I create new heavens and a new earth, and the former shall not be remembered, nor come into mind,","reference":"Isaiah 65:17","refs":[{"printed":"Isaiah 65:17","osis":["Isa.65.17"]}],"footnote":null},{"question":"And celebrate a more eminent deliverance than that of the children of Israel out of Egypt?","answer":"Yes.","verse":"The days come that they shall no more say, the Lord liveth which brought up the children of Israel out of Egypt,","reference":"Jeremiah 23:7","refs":[{"printed":"Jeremiah 23:7","osis":["Jer.23.7"]}],"footnote":null},{"question":"Should we therefore join with our fellow Christians in keeping this day?","answer":"Yes.","verse":"For if any man will be contentious, we have no such custom, neither the churches of Christ,","reference":"1 Corinthians 11:16","refs":[{"printed":"1 Corinthians 11:16","osis":["1Cor.11.16"]}],"footnote":null},{"question":"But is not this a direct breach of the fourth commandment?","answer":"No.","verse":"For that only says, Six days shalt thou labour, but the seventh (i.e. the day following the sixth) is the sabbath,","reference":"Exodus 20:10","refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"footnote":null},{"question":"If the matter was more disputable than it is, should not the superior advantage of keeping the first day in the present circumstances of things have some weight?","answer":"Yes.","verse":"For the sabbath was made for man, and not man for the sabbath,","reference":"Mark 2:27","refs":[{"printed":"Mark 2:27","osis":["Mark.2.27"]}],"footnote":null}]]},{"question":65,"paragraphs":[[{"question":"Must we sanctify the sabbath?","answer":"Yes.","verse":"Keep the sabbath to sanctify it,","reference":"Deuteronomy 5:12","refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"footnote":null},{"question":"Must the whole sabbath be sanctified?","answer":"Yes.","verse":"When the gates of Jerusalem began to be dark, before the sabbath I commanded that they should be shut, and that they should not be opened till after the sabbath,","reference":"Nehemiah 13:19","refs":[{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"footnote":null}],[{"question":"Must we keep the sabbath as a day of rest?","answer":"Yes.","verse":"It is a sabbath of rest,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null},{"question":"And do no work thereon?","answer":"No.","verse":"Ye shall do no work therein,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null},{"question":"Must we avoid those labours which are permitted on other days?","answer":"Yes.","verse":"Take heed on yourselves and bear no burden on the sabbath day,","reference":"Jeremiah 17:21","refs":[{"printed":"Jeremiah 17:21","osis":["Jer.17.21"]}],"footnote":null},{"question":"And which are required on other days?","answer":"Yes.","verse":"Six days shall ye gather manna, but on the seventh which is the sabbath, there shall be none,","reference":"Exodus 16:26","refs":[{"printed":"Exodus 16:26","osis":["Exod.16.26"]}],"footnote":null},{"question":"And does this extend to most busy seasons of the year?","answer":"Yes.","verse":"For in earing time, and in harvest thou shalt rest,","reference":"Exodus 34:21","refs":[{"printed":"Exodus 34:21","osis":["Exod.34.21"]}],"footnote":null},{"question":"Is buying and selling therefore unlawful on the sabbath-day?","answer":"Yes.","verse":"I testified against them in the day that they sold victuals,","reference":"Nehemiah 13:15","refs":[{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]}],"footnote":null}],[{"question":"Should public worship be maintained on the sabbath-day?","answer":"Yes.","verse":"It is an holy convocation,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null},{"question":"And should we make conscience of attending upon it?","answer":"Yes.","verse":"Not forsaking the assembling yourselves together,","reference":"Hebrews 10:25","refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"footnote":null},{"question":"And that early?","answer":"Yes.","verse":"Early will I seek thee,","reference":"Psalm 63","refs":[{"printed":"Psalm 63","osis":["Ps.63"]}],"footnote":null},{"question":"But should we confine our religious services to the house of God?","answer":"No.","verse":"It is the sabbath of the Lord in all our dwellings,","reference":"Leviticus 23:3","refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"footnote":null}],[{"question":"Is prayer a part of sabbath service?","answer":"Yes.","verse":"On the sabbath-day we went to the river’s side, where prayer was wont to be made,","reference":"Acts 16:13","refs":[{"printed":"Acts 16:13","osis":["Acts.16.13"]}],"footnote":null},{"question":"And singing of psalms?","answer":"Yes.","verse":"We have a psalm or song for the sabbath-day,","reference":"Psalm 92","refs":[{"printed":"Psalm 92","osis":["Ps.92"]}],"footnote":null},{"question":"And hearing?","answer":"Yes.","verse":"The next sabbath day came almost the whole city together to hear the word,","reference":"Acts 13:44","refs":[{"printed":"Acts 13:44","osis":["Acts.13.44"]}],"footnote":null},{"question":"And Christian conversation?","answer":"Yes.","verse":"They talked together of all those things that had happened,","reference":"Luke 24:14","refs":[{"printed":"Luke 24:14","osis":["Luke.24.14"]}],"footnote":null}],[{"question":"Should we keep the sabbath with reverence?","answer":"Yes.","verse":"Keep thy foot when thou goest into the house of God,","reference":"Ecclesiastes 5:1","refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"footnote":null},{"question":"And with diligence?","answer":"Yes.","verse":"We must lay hold on the sabbath to keep it from polluting it,","reference":"Isaiah 56:2","refs":[{"printed":"Isaiah 56:2","osis":["Isa.56.2"]}],"footnote":null},{"question":"And must we honour God in all the duties of it?","answer":"Yes.","verse":"We must call the sabbath honorable and honor him,","reference":"Isaiah 58:13","refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"footnote":null},{"question":"Are men apt to watch how we keep the sabbath?","answer":"Yes.","verse":"As he went into the house of one of the chief Pharisees on the sabbath day they watched him,","reference":"Luke 14:1","refs":[{"printed":"Luke 14:1","osis":["Luke.14.1"]}],"footnote":null},{"question":"And should this make us circumspect?","answer":"Yes.","verse":"Lead me in a plain path because of mine enemies, (marg. observers,)","reference":"Psalm 27:11","refs":[{"printed":"Psalm 27:11","osis":["Ps.27.11"]}],"footnote":null}],[{"question":"Are works of charity and mercy to be done on the sabbath day?","answer":"Yes.","verse":"Ought not this woman to be loosed from this bond on the sabbath day?","reference":"Luke 13:16","refs":[{"printed":"Luke 13:16","osis":["Luke.13.16"]}],"footnote":null},{"question":"And works of necessity?","answer":"Yes.","verse":"Jesus went on the sabbath through the corn and his disciples were an hungered and began to pluck the ears of corn to eat,","reference":"Matthew 12:1","refs":[{"printed":"Matthew 12:1","osis":["Matt.12.1"]}],"footnote":null},{"question":"Are Christians obliged to the same strictness in keeping the sabbath as the Jews?","answer":"No.","verse":"Ye have been called unto liberty,","reference":"Galatians 5:13","refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"footnote":null},{"question":"But should they be careful not to abuse their liberty?","answer":"Yes.","verse":"Use not your liberty for an occasion to the flesh,","reference":"Galatians 5:13","refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"footnote":null},{"question":"And is conscience as directed by the word the only judge in this case?","answer":"Yes.","verse":"Happy is he that condemneth not himself in that which he alloweth,","reference":"Romans 14:22","refs":[{"printed":"Romans 14:22","osis":["Rom.14.22"]}],"footnote":null}]]},{"question":66,"paragraphs":[[{"question":"Is the sabbath profaned by the neglect of it?","answer":"Yes.","verse":"They hid their eyes from my sabbaths, and I am profaned amongst them,","reference":"Ezekiel 22:26","refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"footnote":null},{"question":"And by unnecessary journeys, visits, and the like?","answer":"Yes.","verse":"Abide ye every man in his place, let no man go out of his place on the seventh day,","reference":"Exodus 16:29","refs":[{"printed":"Exodus 16:29","osis":["Exod.16.29"]}],"footnote":null},{"question":"And by pastimes and diversions?","answer":"Yes.","verse":"Not finding thine own pleasure,","reference":"Isaiah 58:13","refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"footnote":null},{"question":"And by idle and unprofitable discourse?","answer":"Yes.","verse":"Not speaking thine own words,","reference":"Isaiah 58:13","refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"footnote":null},{"question":"And especially by those actions which are at all times unlawful?","answer":"Yes.","verse":"They have committed adultery in the same day, and hath profaned my sabbaths,","reference":"Ezekiel 23:37–38","refs":[{"printed":"Ezekiel 23:37–38","osis":["Ezek.23.37-Ezek.23.38"]}],"footnote":null}],[{"question":"Do those profane the sabbath who perform the duties of it carelessly?","answer":"Yes.","verse":"Ye brought that which was torn, and lame and sick,","reference":"Malachi 1:13","refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"footnote":null},{"question":"Or hypocritically?","answer":"Yes.","verse":"Their heart is far from me,","reference":"Matthew 15:8","refs":[{"printed":"Matthew 15:8","osis":["Matt.15.8"]}],"footnote":null},{"question":"Or reluctantly?","answer":"Yes.","verse":"As Doeg who was detained before the Lord,","reference":"1 Samuel 21:7","refs":[{"printed":"1 Samuel 21:7","osis":["1Sam.21.7"]}],"footnote":null},{"question":"Or who are weary of it?","answer":"Yes.","verse":"They say when will the new moon be gone, that we may sell corn, and the sabbath that we may set forth wheat,","reference":"Amos 8:5","refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"footnote":null}]]},{"question":67,"paragraphs":[[{"question":"Hath God allowed us six days to work in?","answer":"Yes.","verse":"Six days may work be done,","reference":"Exodus 31:15","refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"footnote":null},{"question":"And ought we to work on those six days?","answer":"Yes.","verse":"There are six days on which man ought to work.","reference":"Luke 13:14","refs":[{"printed":"Luke 13:14","osis":["Luke.13.14"]}],"footnote":null},{"question":"Is it highly reasonable then that we should devote a seventh to God?","answer":"Yes.","verse":"For his commandments are not grievous,","reference":"1 John 5:3","refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"footnote":null}],[{"question":"Doth God challenge a special propriety in the sabbath-day?","answer":"Yes.","verse":"It is the sabbath of the Lord thy God,","reference":"Deuteronomy 5:14","refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"footnote":null},{"question":"And is that a reason why we should devote it to him?","answer":"Yes.","verse":"Render unto God the things that are God’s,","reference":"Matthew 22:21","refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"footnote":null},{"question":"Did God himself observe the sabbath?","answer":"Yes.","verse":"For the seventh day he rested and was refreshed,","reference":"Exodus 30:17","refs":[{"printed":"Exodus 30:17","osis":["Exod.30.17"]}],"footnote":null},{"question":"And ought we to imitate him?","answer":"Yes.","verse":"Be ye followers of God as dear children,","reference":"Ephesians 5:1","refs":[{"printed":"Ephesians 5:1","osis":["Eph.5.1"]}],"footnote":null},{"question":"Did Christ observe the sabbath?","answer":"Yes.","verse":"He was teaching in one of the synagogues on the sabbath,","reference":"Luke 13:10","refs":[{"printed":"Luke 13:10","osis":["Luke.13.10"]}],"footnote":null},{"question":"And should we follow his example?","answer":"Yes.","verse":"Let this mind be in you, which was also in Christ Jesus.","reference":"Philippians 2:5","refs":[{"printed":"Philippians 2:5","osis":["Phil.2.5"]}],"footnote":null}],[{"question":"Is the due observation of the sabbath attended with many blessings?","answer":"Yes.","verse":"Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth.","reference":"Isaiah 58:14","refs":[{"printed":"Isaiah 58:14","osis":["Isa.58.14"]}],"footnote":null},{"question":"Doth it bring blessings upon particular persons and families?","answer":"Yes.","verse":"To the eunuchs that keep my sabbaths, I will give a place in my house, and a name better than of sons and daughters,","reference":"Isaiah 56:4–5","refs":[{"printed":"Isaiah 56:4–5","osis":["Isa.56.4-Isa.56.5"]}],"footnote":null},{"question":"And upon the state?","answer":"Yes.","verse":"If you hallow the sabbath day, and do not work thereon, then shall this city remain for ever,","reference":"Jeremiah 17:24–25","refs":[{"printed":"Jeremiah 17:24–25","osis":["Jer.17.24-Jer.17.25"]}],"footnote":null},{"question":"And upon the church?","answer":"Yes.","verse":"Then they shall come from the cities of Judah, and from the plain, bringing burnt offerings and meat-offerings and sacrifices of praise unto the house of the Lord,","reference":"Jeremiah 17:26","refs":[{"printed":"Jeremiah 17:26","osis":["Jer.17.26"]}],"footnote":null},{"question":"Will a profanation of the sabbath expose to God’s severest wrath?","answer":"Yes.","verse":"They greatly polluted my sabbaths, then I said I would pour out my fury on them,","reference":"Ezekiel 20:13","refs":[{"printed":"Ezekiel 20:13","osis":["Ezek.20.13"]}],"footnote":null},{"question":"Is it in effect a violation of the whole law?","answer":"Yes.","verse":"They rebelled against me, they walked not in my statutes, they polluted my sabbaths,","reference":"Ezekiel 20:21","refs":[{"printed":"Ezekiel 20:21","osis":["Ezek.20.21"]}],"footnote":null},{"question":"And may those that break sabbaths expect to lose them?","answer":"Yes.","verse":"I will cause her sabbaths to cease,","reference":"Hosea 2:11","refs":[{"printed":"Hosea 2:11","osis":["Hos.2.11"]}],"footnote":null}]]},{"question":68,"paragraphs":[[{"question":"Is piety towards God a necessary branch of true religion?","answer":"Yes.","verse":"Add to patience, goodness,","reference":"2 Peter 1:6","refs":[{"printed":"2 Peter 1:6","osis":["2Pet.1.6"]}],"footnote":null},{"question":"And is righteousness towards men a branch of the same?","answer":"Yes.","verse":"Follow that which is good to all men,","reference":"1 Thessalonians 5:15","refs":[{"printed":"1 Thessalonians 5:15","osis":["1Thess.5.15"]}],"footnote":null},{"question":"Doth the law of God require both?","answer":"Yes.","verse":"To do justly, to love mercy, and to walk humbly with God,","reference":"Micah 6:8","refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"footnote":null},{"question":"Doth the grace of the gospel teach both?","answer":"Yes.","verse":"To live soberly, righteously, and godly,","reference":"Titus 2:12","refs":[{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"footnote":null},{"question":"Have good men practiced both?","answer":"Yes.","verse":"Herein do I exercise myself, to have always a conscience void of offence toward God and toward men,","reference":"Acts 24:16","refs":[{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"footnote":null},{"question":"Ought these two therefore never to be separated?","answer":"No.","verse":"For what God hath joined together let no man put asunder,","reference":"Matthew 19:6","refs":[{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"footnote":null}],[{"question":"Are kings and supreme governors included under the general title of fathers?","answer":"Yes.","verse":"Blessed be the kingdom of our father David,","reference":"Mark 11:10","refs":[{"printed":"Mark 11:10","osis":["Mark.11.10"]}],"footnote":null},{"question":"And pastors of churches?","answer":"Yes.","verse":"Ye have not many fathers, for in Christ Jesus I have begotten you through the gospel,","reference":"1 Corinthians 4:15","refs":[{"printed":"1 Corinthians 4:15","osis":["1Cor.4.15"]}],"footnote":null},{"question":"And masters of families?","answer":"Yes.","verse":"Naaman’s servants said unto him, my Father,","reference":"2 Kings 5:3","refs":[{"printed":"2 Kings 5:3","osis":["2Kgs.5.3"]}],"footnote":null},{"question":"And all superiors either in age and office, or in gifts and endowments?","answer":"Yes.","verse":"Hear, ye children, the instruction of a father,","reference":"Proverbs 4:1","refs":[{"printed":"Proverbs 4:1","osis":["Prov.4.1"]}],"footnote":null},{"question":"And is proper respect due to all these according to their different characters and stations?","answer":"Yes.","verse":"Render therefore honour to whom honour is due,","reference":"Romans 13:7","refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"footnote":null}]]},{"question":69,"paragraphs":[[{"question":"Should parents provide for their children?","answer":"Yes.","verse":"What man is there among you, who if his son ask bread, will give him a stone?","reference":"Matthew 7:9","refs":[{"printed":"Matthew 7:9","osis":["Matt.7.9"]}],"footnote":null},{"question":"And instruct them?","answer":"Yes.","verse":"Train up a child in the way he should go,","reference":"Proverbs 22:6","refs":[{"printed":"Proverbs 22:6","osis":["Prov.22.6"]}],"footnote":null},{"question":"And correct them when needful?","answer":"Yes.","verse":"The rod and reproof give wisdom,","reference":"Proverbs 29:15","refs":[{"printed":"Proverbs 29:15","osis":["Prov.29.15"]}],"footnote":null},{"question":"But should they abstain, from severity and passion?","answer":"Yes.","verse":"Parents, provoke not your children to anger,","reference":"Colossians 3:21","refs":[{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"footnote":null},{"question":"Is it the duty of parents to pray for their children?","answer":"Yes.","verse":"Give unto Solomon, my son, a perfect heart,","reference":"1 Chronicles 29:19","refs":[{"printed":"1 Chronicles 29:19","osis":["1Chr.29.19"]}],"footnote":null},{"question":"And to pray with them?","answer":"Yes.","verse":"Thus David returned to bless his household,","reference":"2 Samuel 6:20","refs":[{"printed":"2 Samuel 6:20","osis":["2Sam.6.20"]}],"footnote":null},{"question":"And to set them a good example?","answer":"Yes.","verse":"I will walk within my house with a perfect heart,","reference":"Psalm 101:2","refs":[{"printed":"Psalm 101:2","osis":["Ps.101.2"]}],"footnote":null},{"question":"And to keep a watchful eye over them?","answer":"Yes.","verse":"It may be my sons have sinned and cursed God in their hearts,","reference":"Job 1:5","refs":[{"printed":"Job 1:5","osis":["Job.1.5"]}],"footnote":null},{"question":"And will this in the end turn to their own advantage?","answer":"Yes.","verse":"For he that begetteth a wise child shall have joy of him,","reference":"Proverbs 23:24","refs":[{"printed":"Proverbs 23:24","osis":["Prov.23.24"]}],"footnote":null}],[{"question":"Should servants honour their masters?","answer":"Yes.","verse":"They must count them worthy of all honour,","reference":"1 Timothy 6:1","refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"footnote":null},{"question":"And obey them?","answer":"Yes.","verse":"Ye servants obey in all things your masters,","reference":"Colossians 3:22","refs":[{"printed":"Colossians 3:22","osis":["Col.3.22"]}],"footnote":null},{"question":"And be just and faithful to them?","answer":"Yes.","verse":"Showing all good fidelity,","reference":"Titus 2:10","refs":[{"printed":"Titus 2:10","osis":["Titus.2.10"]}],"footnote":null},{"question":"And patiently bear their reproofs and corrections?","answer":"Yes.","verse":"Not answering again,","reference":"Titus 2:9","refs":[{"printed":"Titus 2:9","osis":["Titus.2.9"]}],"footnote":null},{"question":"Is this subjection due even to froward masters?","answer":"Yes.","verse":"To the froward also,","reference":"1 Peter 2:18","refs":[{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"footnote":null},{"question":"And is it equally so to believing ones?","answer":"Yes.","verse":"They that have believing masters let them not despise them, but rather do them service,","reference":"1 Timothy 6:2","refs":[{"printed":"1 Timothy 6:2","osis":["1Tim.6.2"]}],"footnote":null}],[{"question":"Should masters be just to their servants?","answer":"Yes.","verse":"Masters, give to your servants, that which is just and good,","reference":"Colossians 4:1","refs":[{"printed":"Colossians 4:1","osis":["Col.4.1"]}],"footnote":null},{"question":"And gentle?","answer":"Yes.","verse":"Forbearing threatening,","reference":"Ephesians 6:9","refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"footnote":null},{"question":"But should they be careful to maintain their authority?","answer":"Yes.","verse":"For the earth is disquieted for a servant when he reigneth,","reference":"Proverbs 30:22","refs":[{"printed":"Proverbs 30:22","osis":["Prov.30.22"]}],"footnote":null}],[{"question":"Is it the duty of husbands to love their wives?","answer":"Yes.","verse":"Husbands, love your wives,","reference":"Ephesians 5:25","refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"footnote":null},{"question":"And of wives to submit to their husbands?","answer":"Yes.","verse":"Wives, submit yourselves unto your own husbands,","reference":"Ephesians 5:22","refs":[{"printed":"Ephesians 5:22","osis":["Eph.5.22"]}],"footnote":null},{"question":"Is it the duty of husbands and wives to be pleasing one to another?","answer":"Yes.","verse":"He that is married careth how to please his wife, and she that is married how to please her husband,","reference":"1 Corinthians 7:33–34","refs":[{"printed":"1 Corinthians 7:33–34","osis":["1Cor.7.33-1Cor.7.34"]}],"footnote":null},{"question":"And to be mutually helpful to one another in their religious concerns?","answer":"Yes.","verse":"How knowest thou, 0 wife, whether them shalt save thy husband, or how knowest thou, 0 man, whether thou shalt save thy wife,","reference":"1 Corinthians 7:16","refs":[{"printed":"1 Corinthians 7:16","osis":["1Cor.7.16"]}],"footnote":null}],[{"question":"Is there a duty due from subjects to their magistrates?","answer":"Yes.","verse":"Honour the king,","reference":"1 Peter 2:17","refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"footnote":null},{"question":"And from magistrates to their subjects?","answer":"Yes.","verse":"He that ruleth over men must be just,","reference":"2 Samuel 23:3","refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"footnote":null},{"question":"Is there a duty due from people to their ministers?","answer":"Yes.","verse":"Obey them that have the rule over you, and submit yourselves,","reference":"Hebrews 13:17","refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"footnote":null},{"question":"And from ministers to their people?","answer":"Yes.","verse":"Feed the flock of God, which is among you,","reference":"1 Peter 5:2","refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"footnote":null}],[{"question":"Is it the duty of inferiors to honour their superiors?","answer":"Yes.","verse":"Thou shalt rise up before the hoary head, and honour the face of the old man,","reference":"Leviticus 19:32","refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"footnote":null},{"question":"And to endeavour to improve by them?","answer":"Yes.","verse":"They waited for me as for the rain,","reference":"Job 29:23","refs":[{"printed":"Job 29:23","osis":["Job.29.23"]}],"footnote":null},{"question":"Is it the duty of superiors to carry it respectfully towards their inferiors?","answer":"Yes.","verse":"Condescend to men of low estate,","reference":"Romans 12:16","refs":[{"printed":"Romans 12:16","osis":["Rom.12.16"]}],"footnote":null},{"question":"And to seek their edification?","answer":"Yes.","verse":"The fruit of the righteous is a tree of life,","reference":"Proverbs 11:30","refs":[{"printed":"Proverbs 11:30","osis":["Prov.11.30"]}],"footnote":null}],[{"question":"Should neighbours show themselves neighbourly?","answer":"Yes.","verse":"Let every one please his neighbour for his good,","reference":"Romans 15:2","refs":[{"printed":"Romans 15:2","osis":["Rom.15.2"]}],"footnote":null},{"question":"And friends behave themselves friendly?","answer":"Yes.","verse":"A man that hath friends must show himself friendly,","reference":"Proverbs 18:24","refs":[{"printed":"Proverbs 18:24","osis":["Prov.18.24"]}],"footnote":null},{"question":"And brethren carry themselves in a brotherly manner?","answer":"Yes.","verse":"Behold how good and pleasant a thing it is for brethren to dwell together in unity,","reference":"Psalm 133:1","refs":[{"printed":"Psalm 133:1","osis":["Ps.133.1"]}],"footnote":null},{"question":"And does a failure on one side justify a failure on the other?","answer":"No.","verse":"See that none render evil for evil to any man,","reference":"1 Thessalonians 5:15","refs":[{"printed":"1 Thessalonians 5:15","osis":["1Thess.5.15"]}],"footnote":null}]]},{"question":70,"paragraphs":[[{"question":"Is it a sin for children to be irreverent to their parents?","answer":"Yes.","verse":"Cursed be he that setteth light by father or mother,","reference":"Deuteronomy 27:16","refs":[{"printed":"Deuteronomy 27:16","osis":["Deut.27.16"]}],"footnote":null},{"question":"Or disobedient?","answer":"Yes.","verse":"The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagle shall eat it,","reference":"Proverbs 30:17","refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"footnote":null},{"question":"Or wasteful?","answer":"Yes.","verse":"He that wasteth his father, or chaseth away his mother causeth shame,","reference":"Proverbs 19:26","refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"footnote":null},{"question":"Or incorrigible?","answer":"Yes.","verse":"Why do we such things, notwithstanding they hearkened not to the voice of their Father,","reference":"1 Samuel 23:25","refs":[{"printed":"1 Samuel 23:25","osis":["1Sam.23.25"]}],"footnote":null},{"question":"Is it a sin for parents not to love their children?","answer":"Yes.","verse":"Such are without natural affection,","reference":"Romans 1:31","refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"footnote":null},{"question":"Or to be remiss in their education?","answer":"Yes.","verse":"His sons make themselves vile, and he restraineth them not,","reference":"1 Samuel 3:12","refs":[{"printed":"1 Samuel 3:12","osis":["1Sam.3.12"]}],"footnote":null}],[{"question":"Is it a sin for inferiors to be rude and undutiful to their superiors?","answer":"Yes.","verse":"For the child to behave himself proudly against the ancient, and the base against the honourable,","reference":"Isaiah 3:5","refs":[{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"footnote":null},{"question":"And for superiors to be harsh and uncivil to inferiors?","answer":"Yes.","verse":"Who say to the poor, stand thou there, or sit thou under my footstool,","reference":"James 2:3","refs":[{"printed":"James 2:3","osis":["Jas.2.3"]}],"footnote":null},{"question":"Is it a sin for equals to affect the pre-eminency?","answer":"Yes.","verse":"There was & strife among the disciples which of them should be accounted the greatest,","reference":"Luke 22:24","refs":[{"printed":"Luke 22:24","osis":["Luke.22.24"]}],"footnote":null},{"question":"Or to be vexatious and quarrelsome?","answer":"Yes.","verse":"Lest there be debates, wraths, and envyings,","reference":"2 Corinthians 12:20","refs":[{"printed":"2 Corinthians 12:20","osis":["2Cor.12.20"]}],"footnote":null}]]},{"question":71,"paragraphs":[[{"question":"Have some good men been cut off in the midst of their days?","answer":"Yes.","verse":"He weakeneth my strength in the way; he shorteneth my days,","reference":"Psalm 102:23","refs":[{"printed":"Psalm 102:23","osis":["Ps.102.23"]}],"footnote":null},{"question":"But is this always in mercy?","answer":"Yes.","verse":"They are taken away from the evil to come,","reference":"Isaiah 57:1","refs":[{"printed":"Isaiah 57:1","osis":["Isa.57.1"]}],"footnote":null},{"question":"Have some wicked men lived to a great age?","answer":"Yes.","verse":"The wicked live and become old,","reference":"Job 21:7","refs":[{"printed":"Job 21:7","osis":["Job.21.7"]}],"footnote":null},{"question":"And is this always in judgment?","answer":"Yes.","verse":"For the sinner being an hundred years old shall be accursed,","reference":"Isaiah 65:20","refs":[{"printed":"Isaiah 65:20","osis":["Isa.65.20"]}],"footnote":null},{"question":"But are good people of all others most likely to enjoy the comforts of this world?","answer":"Yes.","verse":"There is no want to them that fear him,","reference":"Psalm 34:9","refs":[{"printed":"Psalm 34:9","osis":["Ps.34.9"]}],"footnote":null},{"question":"And to live long in it?","answer":"Yes.","verse":"What man is he that desireth life, and loveth many days, let him depart from evil and do good,","reference":"Psalm 34:12, 14","refs":[{"printed":"Psalm 34:12, 14","osis":["Ps.34.12","Ps.34.14"]}],"footnote":null},{"question":"And shall this blessing be granted as far as it is for God’s glory and their own good?","answer":"Yes.","verse":"There failed not ought of any good thing the Lord had spoken, all came to pass,","reference":"Joshua 21:45","refs":[{"printed":"Joshua 21:45","osis":["Josh.21.45"]}],"footnote":null},{"question":"And if denied in this world shall it be bestowed in the next?","answer":"Yes.","verse":"For this is the promise which he hath promised, even eternal life,","reference":"1 John 2:25","refs":[{"printed":"1 John 2:25","osis":["1John.2.25"]}],"footnote":null}],[{"question":"Is long life and happiness a blessing peculiarly vouchsafed to dutiful and obedient children?","answer":"Yes.","verse":"My son keep my commandments, for length of days, and long life and peace, shall they add unto thee,","reference":"Proverbs 3:1–2","refs":[{"printed":"Proverbs 3:1–2","osis":["Prov.3.1-Prov.3.2"]}],"footnote":null},{"question":"And denied to the unruly and disobedient?","answer":"Yes.","verse":"There shall not be an old man in thy house,","reference":"1 Samuel 2:31","refs":[{"printed":"1 Samuel 2:31","osis":["1Sam.2.31"]}],"footnote":null}]]},{"question":72,"paragraphs":[[{"question":"Are the lives of men in their own nature precious?","answer":"Yes.","verse":"The life is more than meat,","reference":"Matthew 6:25","refs":[{"printed":"Matthew 6:25","osis":["Matt.6.25"]}],"footnote":null},{"question":"Hath God therefore set a hedge round about them?","answer":"Yes.","verse":"Of every man will I require the life of man,","reference":"Genesis 9:5","refs":[{"printed":"Genesis 9:5","osis":["Gen.9.5"]}],"footnote":null},{"question":"And was it needful that he should do so?","answer":"Yes.","verse":"For out of the heart proceed murders,","reference":"Matthew 15:19","refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"footnote":null}]]},{"question":73,"paragraphs":[[{"question":"Is self-preservation a part of the law of nature?","answer":"Yes.","verse":"Skin for skin, all that a man hath will be given for his life,","reference":"Job 2:4","refs":[{"printed":"Job 2:4","osis":["Job.2.4"]}],"footnote":null},{"question":"But has this law been broken?","answer":"Yes.","verse":"For some choose strangling rather than life,","reference":"Job 7:15","refs":[{"printed":"Job 7:15","osis":["Job.7.15"]}],"footnote":null},{"question":"Was it therefore necessary that it should be enforced by an express command?","answer":"Yes.","verse":"Do thyself no harm,","reference":"Acts 16:28","refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"footnote":null}],[{"question":"Should we use all lawful methods for the preservation of our health?","answer":"Yes.","verse":"Use a little wine for thy stomach sake,","reference":"1 Timothy 5:23","refs":[{"printed":"1 Timothy 5:23","osis":["1Tim.5.23"]}],"footnote":null},{"question":"Should we for this purpose be moderate in the use of meats and drinks?","answer":"Yes.","verse":"When thou sittest to eat with a ruler, put a knife to thy throat,","reference":"Proverbs 23:1–2","refs":[{"printed":"Proverbs 23:1–2","osis":["Prov.23.1-Prov.23.2"]}],"footnote":null},{"question":"And avoid all unnecessary acts of mortification?","answer":"Yes.","verse":"Be not righteous overmuch, for why shouldest thou destroy thyself?","reference":"Ecclesiastes 7:16","refs":[{"printed":"Ecclesiastes 7:16","osis":["Eccl.7.16"]}],"footnote":null},{"question":"And defend ourselves against violence?","answer":"Yes.","verse":"He that hath no sword let him sell his garments and buy one,","reference":"Luke 22:36","refs":[{"printed":"Luke 22:36","osis":["Luke.22.36"]}],"footnote":null},{"question":"And fly from persecution?","answer":"Yes.","verse":"When they persecute you in one city fly to another,","reference":"Matthew 10:23","refs":[{"printed":"Matthew 10:23","osis":["Matt.10.23"]}],"footnote":null},{"question":"And not causelessly run into danger?","answer":"No.","verse":"Let not thy voice be heard amongst us, lest angry fellows run upon thee, and thou lose thy life,","reference":"Judges 18:25","refs":[{"printed":"Judges 18:25","osis":["Judg.18.25"]}],"footnote":null}],[{"question":"Should whatsoever we do for the preservation of our own lives be with an eye to God’s glory?","answer":"Yes.","verse":"That whether we live, we might live unto the Lord,","reference":"Romans 14:8","refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"footnote":null},{"question":"Is it therefore unlawful to commit sin even to save life?","answer":"Yes.","verse":"For he that so saveth his life shall lose it,","reference":"Matthew 16:25","refs":[{"printed":"Matthew 16:25","osis":["Matt.16.25"]}],"footnote":null}],[{"question":"Should we be careful of the lives of others?","answer":"Yes.","verse":"Judah said,what profit is it, if we slay our brother,","reference":"Genesis 37:20","refs":[{"printed":"Genesis 37:20","osis":["Gen.37.20"]}],"footnote":null},{"question":"Should we pray for their health?","answer":"Yes.","verse":"I wish above all things that thou mayest prosper and be in health,","reference":"3 John 2","refs":[{"printed":"3 John 2","osis":["3John.1.2"]}],"footnote":null},{"question":"And discover designs to their prejudice?","answer":"Yes.","verse":"When Paul’s sister’s son heard of their lying in wait, he went and told Paul,","reference":"Acts 22:16","refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"footnote":null},{"question":"And hide them from the unjust fury of their enemies?","answer":"Yes.","verse":"As Obediah hid the prophets of the Lord by fifties in a cave,","reference":"1 Kings 18:4","refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"footnote":null},{"question":"And avoid every thing whereby their lives might be endangered?","answer":"Yes.","verse":"Thou shalt make a battlement for thy roof that thou bring not blood upon thine house, if any man fall from thence,","reference":"Deuteronomy 22:8","refs":[{"printed":"Deuteronomy 22:8","osis":["Deut.22.8"]}],"footnote":null}],[{"question":"Should magistrates defend the innocent?","answer":"Yes.","verse":"They must deliver them that are drawn out to death,","reference":"Proverbs 24:11","refs":[{"printed":"Proverbs 24:11","osis":["Prov.24.11"]}],"footnote":null},{"question":"And rich men succour the poor?","answer":"Yes.","verse":"The blessing of him that was ready to perish came upon me,","reference":"Job 29:13","refs":[{"printed":"Job 29:13","osis":["Job.29.13"]}],"footnote":null},{"question":"Should we be careful of giving offence?","answer":"Yes.","verse":"If it be possible live peaceably with all men,","reference":"Romans 12:18","refs":[{"printed":"Romans 12:18","osis":["Rom.12.18"]}],"footnote":null},{"question":"And equally so of taking it?","answer":"Yes.","verse":"Dearly beloved, avenge not yourselves,","reference":"Romans 12:19","refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"footnote":null}]]},{"question":74,"paragraphs":[[{"question":"Is it a sin to destroy ourselves?","answer":"Yes.","verse":"shouldest thou die before thy time?","reference":"Ecclesiastes 7:17","refs":[{"printed":"Ecclesiastes 7:17","osis":["Eccl.7.17"]}],"footnote":null},{"question":"And of envy?","answer":"Yes.","verse":"Envy is the rottenness of the bones,","reference":"Proverbs 14:30","refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"footnote":null},{"question":"And of passion?","answer":"Yes.","verse":"I do well to be angry, even unto death,","reference":"Jonah 4:9","refs":[{"printed":"Jonah 4:9","osis":["Jonah.4.9"]}],"footnote":null},{"question":"And of uncleanness?","answer":"Yes.","verse":"He that committeth fornication sinneth Against his own body,","reference":"1 Corinthians 6:18","refs":[{"printed":"1 Corinthians 6:18","osis":["1Cor.6.18"]}],"footnote":null},{"question":"And of intemperance?","answer":"Yes.","verse":"At last it biteth like a serpent, and stingeth like an adder,","reference":"Proverbs 23:32","refs":[{"printed":"Proverbs 23:32","osis":["Prov.23.32"]}],"footnote":null},{"question":"And of immoderate care and sorrow?","answer":"Yes.","verse":"For the sorrow of the world worketh death,","reference":"2 Corinthians 7:10","refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"footnote":null}],[{"question":"Is this an encroachment upon God’s prerogative?","answer":"Yes.","verse":"For ’tis he that killeth and maketh alive,","reference":"Deuteronomy 32:39","refs":[{"printed":"Deuteronomy 32:39","osis":["Deut.32.39"]}],"footnote":null},{"question":"And a compliance with Satan’s temptations?","answer":"Yes.","verse":"For he was a murderer from the beginning,","reference":"John 8:44","refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"footnote":null},{"question":"But may we not expose our lives for the sake of a good conscience?","answer":"Yes.","verse":"They loved not their lives unto death,","reference":"Revelation 12:11","refs":[{"printed":"Revelation 12:11","osis":["Rev.12.11"]}],"footnote":null},{"question":"And hazard them in a good cause?","answer":"Yes.","verse":"Zebulon and Naphtali jeoparded their lives in the high places of the field,","reference":"Judges 5:18","refs":[{"printed":"Judges 5:18","osis":["Judg.5.18"]}],"footnote":null}],[{"question":"Is it a breach of this command for magistrates to take away the lives of capital offenders?","answer":"No.","verse":"Thou shalt do according to the sentence ; and the man that will do presumptuously, even that man shall die,","reference":"Deuteronomy 17:10, 12","refs":[{"printed":"Deuteronomy 17:10, 12","osis":["Deut.17.10","Deut.17.12"]}],"footnote":null},{"question":"Or for one man to kill another in lawful war?","answer":"No.","verse":"Smite Amalek, and slay both man and woman, infant and suckling,","reference":"1 Samuel 15:3","refs":[{"printed":"1 Samuel 15:3","osis":["1Sam.15.3"]}],"footnote":null},{"question":"Or by accident?","answer":"No.","verse":"Whoso killeth his neighbour ignorantly, whom he hateth not in time past, shall flee to the city of refuge,","reference":"Deuteronomy 19:4–5","refs":[{"printed":"Deuteronomy 19:4–5","osis":["Deut.19.4-Deut.19.5"]}],"footnote":null},{"question":"Or in his own defence?","answer":"No.","verse":"For if a thief be found breaking up, and be smitten that he die, then shall no blood be shed for him,","reference":"Exodus 22:2","refs":[{"printed":"Exodus 22:2","osis":["Exod.22.2"]}],"footnote":null}],[{"question":"But is wilful murder a great sin?","answer":"Yes.","verse":"It was said by them of old time, thou shalt not kill,","reference":"Matthew 5:21","refs":[{"printed":"Matthew 5:21","osis":["Matt.5.21"]}],"footnote":null},{"question":"Is it a crying sin?","answer":"Yes.","verse":"The voice of thy brother’s blood crieth to me from the ground,","reference":"Genesis 4:10","refs":[{"printed":"Genesis 4:10","osis":["Gen.4.10"]}],"footnote":null},{"question":"Is it a sin that calls for present punishment?","answer":"Yes.","verse":"Thou shalt take him from my altar that he may die,","reference":"Exodus 21:14","refs":[{"printed":"Exodus 21:14","osis":["Exod.21.14"]}],"footnote":null},{"question":"And exposes to future damnation?","answer":"Yes.","verse":"For no murderer hath eternal life,","reference":"1 John 3:15","refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"footnote":null},{"question":"Ought we therefore to pray that God would keep us from it?","answer":"Yes.","verse":"Deliver me from blood-guiltiness, O God,","reference":"Psalm 51:14","refs":[{"printed":"Psalm 51:14","osis":["Ps.51.14"]}],"footnote":null}],[{"question":"Is it a breach of this commandment to counsel the death of others?","answer":"Yes.","verse":"Thou hast slain him with the sword of the children of Ammon,","reference":"2 Samuel 12:9","refs":[{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]}],"footnote":null},{"question":"Or to consent to it?","answer":"Yes.","verse":"Ye by wicked hands have crucified and slain,","reference":"Acts 2:23","refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"footnote":null},{"question":"Or to be any way accessary to it?","answer":"Yes.","verse":"I have sinned, in that I have betrayed innocent blood,","reference":"Matthew 27:4","refs":[{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"footnote":null},{"question":"Or to rejoice at it?","answer":"Yes.","verse":"If I have rejoiced at the destruction of him that hated me,","reference":"Job 31:29","refs":[{"printed":"Job 31:29","osis":["Job.31.29"]}],"footnote":null}],[{"question":"Is unjust and immoderate anger a breach of this commandment?","answer":"Yes.","verse":"Whoso is angry with his brother without a case, is in danger of the judgment,","reference":"Matthew 5:22","refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"footnote":null},{"question":"And foul and provoking language?","answer":"Yes.","verse":"Whosoever shall say unto his brother, Racha, or thou fool, shall be in danger of hell fire,","reference":"Matthew 5:22","refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"footnote":null},{"question":"And malice and hatred?","answer":"Yes.","verse":"He that hateth his brother is a murderer,","reference":"1 John 3:15","refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"footnote":null},{"question":"And is there such a thing as soul murder?","answer":"Yes.","verse":"If thou givest him not warning his blood will I require at thine hand,","reference":"Ezekiel 3:18","refs":[{"printed":"Ezekiel 3:18","osis":["Ezek.3.18"]}],"footnote":null}]]},{"question":75,"paragraphs":[[{"question":"Is adultery a sin which some are much inclined to?","answer":"Yes.","verse":"They were as fed horses, every one neighing after his neighbour’s wife,","reference":"Jeremiah 5:8","refs":[{"printed":"Jeremiah 5:8","osis":["Jer.5.8"]}],"footnote":null},{"question":"Is it necessary therefore that it should be forbidden?","answer":"Yes.","verse":"The law was made for whoremongers,","reference":"1 Timothy 1:10","refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"footnote":null},{"question":"Was it forbidden under the Old Testament?","answer":"Yes.","verse":"Thou shalt not lie with thy neighbour’s wife to defile thyself with her,","reference":"Leviticus 18:20","refs":[{"printed":"Leviticus 18:20","osis":["Lev.18.20"]}],"footnote":null},{"question":"And is it forbidden under the New?","answer":"Yes.","verse":"For this is the will of God, that ye should abstain from fornication,","reference":"1 Thessalonians 4:3","refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"footnote":null},{"question":"And is it contrary to the law of nature?","answer":"Yes.","verse":"For Abimelech calls adultery a great sin,","reference":"Genesis 20:9","refs":[{"printed":"Genesis 20:9","osis":["Gen.20.9"]}],"footnote":null}]]},{"question":76,"paragraphs":[[{"question":"Is it our duty to keep our bodies pure?","answer":"Yes.","verse":"We must possess our vessels in sanctification and honour, and not in the lust of concupiscence,","reference":"1 Thessalonians 4:4","refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]}],"footnote":null},{"question":"Should our thoughts be chaste?","answer":"Yes.","verse":"Lust not after her beauty in thine heart,","reference":"Proverbs 6:25","refs":[{"printed":"Proverbs 6:25","osis":["Prov.6.25"]}],"footnote":null},{"question":"And in words?","answer":"Yes.","verse":"Let no corrupt communication proceed out of your mouth,","reference":"Ephesians 4:29","refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"footnote":null},{"question":"And our behaviour?","answer":"Yes.","verse":"Having a chaste conversation coupled with fear,","reference":"1 Peter 3:2","refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"footnote":null},{"question":"Should we be careful of our own chastity?","answer":"Yes.","verse":"We must cleanse ourselves from all filthiness both of flesh and spirit,","reference":"2 Corinthians 7:1","refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"footnote":null},{"question":"And of that of others?","answer":"Yes.","verse":"And it came to pass as she spake to Joseph day by day, that he harkened not unto her to lie by her,","reference":"Genesis 39:10","refs":[{"printed":"Genesis 39:10","osis":["Gen.39.10"]}],"footnote":null}],[{"question":"Should we for this purpose keep a strict watch over our senses?","answer":"Yes.","verse":"I made a covenant with mine eyes,","reference":"Job 31:1","refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"footnote":null},{"question":"And study the rules of sobriety and temperance?","answer":"Yes.","verse":"I keep under my body and bring it into subjection,","reference":"1 Corinthians 9:27","refs":[{"printed":"1 Corinthians 9:27","osis":["1Cor.9.27"]}],"footnote":null},{"question":"And addict ourselves to some lawful calling?","answer":"Yes.","verse":"Thus Joseph went into the house to do his business,","reference":"Genesis 39:11","refs":[{"printed":"Genesis 39:11","osis":["Gen.39.11"]}],"footnote":null},{"question":"And avoid loose and wanton company?","answer":"Yes.","verse":"Come not nigh the door of her house,","reference":"Proverbs 5:8","refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"footnote":null},{"question":"And if other means prove ineffectual should we marry?","answer":"Yes.","verse":"If they cannot contain let them marry,","reference":"1 Corinthians 7:9","refs":[{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"footnote":null},{"question":"Is it therefore a sin in the papists to forbid marriage to the clergy?","answer":"Yes.","verse":"Forbidding to marry,","reference":"1 Timothy 4:3","refs":[{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"footnote":null}]]},{"question":77,"paragraphs":[[{"question":"Is adultery a very great sin?","answer":"Yes.","verse":"It is called an abomination,","reference":"Ezekiel 22:11","refs":[{"printed":"Ezekiel 22:11","osis":["Ezek.22.11"]}],"footnote":null},{"question":"Doth it waste the body?","answer":"Yes.","verse":"And thou mourn at last when thy flesh and thy body are consumed,","reference":"Proverbs 5:11","refs":[{"printed":"Proverbs 5:11","osis":["Prov.5.11"]}],"footnote":null},{"question":"And wrong the soul?","answer":"Yes.","verse":"Abstain from fleshly lusts, that war against the soul,","reference":"1 Peter 2:11","refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"footnote":null},{"question":"And bring a blot upon the character?","answer":"Yes.","verse":"A wound and dishonour shall they get,","reference":"Proverbs 6:33","refs":[{"printed":"Proverbs 6:33","osis":["Prov.6.33"]}],"footnote":null},{"question":"Is it a besotting sin?","answer":"Yes.","verse":"It takes away the heart,","reference":"Hosea 4:11","refs":[{"printed":"Hosea 4:11","osis":["Hos.4.11"]}],"footnote":null},{"question":"And an impoverishing sin?","answer":"Yes.","verse":"By means of a whorish woman a man is brought to a piece of bread,","reference":"Proverbs 6:26","refs":[{"printed":"Proverbs 6:26","osis":["Prov.6.26"]}],"footnote":null},{"question":"Is it a kind of sacrilege?","answer":"Yes.","verse":"Shall I take the members of Christ and make them the members of a harlot,","reference":"1 Corinthians 6:15","refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"footnote":null},{"question":"Doth it unfit for the fellowship of the saints?","answer":"Yes.","verse":"I have written unto you not to keep company if any man that is called a brother be a fornicator,","reference":"1 Corinthians 5:11","refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"footnote":null},{"question":"And will it be severely punished both in this world and in that which is to come?","answer":"Yes.","verse":"For whoremongers and adulterers God will judge,","reference":"Hebrews 13:4","refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"footnote":null},{"question":"5 Is fornication as well as adultery a sin?","answer":"Yes.","verse":"Mortify your members which are upon earth, fornication,","reference":"Colossians 3:5","refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"footnote":null},{"question":"And incest?","answer":"Yes.","verse":"None of you shall approach to any that is near of kin to him,","reference":"Leviticus 18:6","refs":[{"printed":"Leviticus 18:6","osis":["Lev.18.6"]}],"footnote":null},{"question":"And polygamy?","answer":"Yes.","verse":"Did not he make one? yet he had the residue of the spirit,","reference":"Malachi 2:15","refs":[{"printed":"Malachi 2:15","osis":["Mal.2.15"]}],"footnote":null},{"question":"And all manner of uncleanness?","answer":"Yes.","verse":"But fornication and uncleanness, let it not be once named amongst you,","reference":"Ephesians 5:3","refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"footnote":null}],[{"question":"Are unclean desires sinful?","answer":"Yes.","verse":"We must mortify inordinate affection and evil concupiscence,","reference":"Colossians 3:5","refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"footnote":null},{"question":"And unclean reflections?","answer":"Yes.","verse":"She multiplied her whoredoms by calling to remembrance the days of her youth,","reference":"Ezekiel 23:19","refs":[{"printed":"Ezekiel 23:19","osis":["Ezek.23.19"]}],"footnote":null},{"question":"And unchaste looks?","answer":"Yes.","verse":"Having eyes full of adultery,","reference":"2 Peter 2:14","refs":[{"printed":"2 Peter 2:14","osis":["2Pet.2.14"]}],"footnote":null},{"question":"And immodest apparel?","answer":"Yes.","verse":"There met him a woman with the attire of a harlot,","reference":"Proverbs 7:10","refs":[{"printed":"Proverbs 7:10","osis":["Prov.7.10"]}],"footnote":null},{"question":"And obscene words?","answer":"Yes.","verse":"Neither filthiness nor foolish talking,","reference":"Ephesians 5:4","refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"footnote":null},{"question":"And lascivious actions?","answer":"Yes.","verse":"Such as chambering and wantonness,","reference":"Romans 13:13","refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"footnote":null},{"question":"And that intemperance and idleness which lead hereto’?","answer":"Yes.","verse":"This was the iniquity of Sodom, pride, idleness, and fulness of bread, and she committed abomination before me,","reference":"Ezekiel 16:49–50","refs":[{"printed":"Ezekiel 16:49–50","osis":["Ezek.16.49-Ezek.16.50"]}],"footnote":null}]]},{"question":78,"paragraphs":[[{"question":"Hath God a supreme and sovereign right over all things?","answer":"Yes.","verse":"He is Lord of all,","reference":"Acts 10:36","refs":[{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"footnote":null},{"question":"But have men a delegated right over their lawful possessions?","answer":"Yes.","verse":"The earth, God hath given to the children of men,","reference":"Psalm 115:16","refs":[{"printed":"Psalm 115:16","osis":["Ps.115.16"]}],"footnote":null},{"question":"Is it a sin therefore to deprive any of this their right?","answer":"Yes.","verse":"Ye shall not steal nor deal falsely,","reference":"Leviticus 19:11","refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]}],"footnote":null},{"question":"And was such a prohibition necessary?","answer":"Yes.","verse":"For every brother will utterly supplant,","reference":"Jeremiah 9:4","refs":[{"printed":"Jeremiah 9:4","osis":["Jer.9.4"]}],"footnote":null}]]},{"question":79,"paragraphs":[[{"question":"Is it lawful for us to seek our own temporal advantage?","answer":"Yes.","verse":"And now when shall I provide for my own house,","reference":"Genesis 30:30","refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]}],"footnote":null},{"question":"Should we do this by an application to some lawful calling?","answer":"Yes.","verse":"Study to be quiet and to do your own business,","reference":"1 Thessalonians 4:11","refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]}],"footnote":null},{"question":"And by diligence in that calling?","answer":"Yes.","verse":"Not slothful in business,","reference":"Romans 12:11","refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"footnote":null},{"question":"And by frugality?","answer":"Yes.","verse":"He that gathereth in the summer is a wise","reference":"Proverbs 10:5","refs":[{"printed":"Proverbs 10:5","osis":["Prov.10.5"]}],"footnote":null},{"question":"And by a discreet conduct?","answer":"Yes.","verse":"For by understanding is a house established,","reference":"Proverbs 24:3","refs":[{"printed":"Proverbs 24:3","osis":["Prov.24.3"]}],"footnote":null},{"question":"And to all this should we join fervent prayer?","answer":"Yes.","verse":"I will for this be inquired of by the house of Israel,","reference":"Ezekiel 36:37","refs":[{"printed":"Ezekiel 36:37","osis":["Ezek.36.37"]}],"footnote":null}],[{"question":"Must we be just to all that we deal with?","answer":"Yes.","verse":"Render to all their due,","reference":"Romans 13:7","refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"footnote":null},{"question":"Must we not over-reach the ignorant?","answer":"No.","verse":"Let no man defraud or go beyond his brother,","reference":"1 Thessalonians 4:6","refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"footnote":null},{"question":"Nor oppress the indigent?","answer":"No.","verse":"We must not buy the poor for silver, and the needy for a pair of shoes,","reference":"Amos 8:6","refs":[{"printed":"Amos 8:6","osis":["Amos.8.6"]}],"footnote":null},{"question":"But should we rather relieve them?","answer":"Yes.","verse":"If thy brother be waxen poor and fallen into decay, thou shalt relieve him,","reference":"Leviticus 25:35","refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]}],"footnote":null},{"question":"And be forward so to do?","answer":"Yes.","verse":"We must be ready to distribute, willing to communicate,","reference":"1 Timothy 6:18","refs":[{"printed":"1 Timothy 6:18","osis":["1Tim.6.18"]}],"footnote":null}],[{"question":"Must we faithfully fulfil our promises?","answer":"Yes.","verse":"I took an oath of them that they should do according to this promise,","reference":"Nehemiah 5:12","refs":[{"printed":"Nehemiah 5:12","osis":["Neh.5.12"]}],"footnote":null},{"question":"And be true to our trusts?","answer":"Yes.","verse":"It is required in stewards that a man be found faithful,","reference":"1 Corinthians 4:2","refs":[{"printed":"1 Corinthians 4:2","osis":["1Cor.4.2"]}],"footnote":null},{"question":"And return what we have borrowed?","answer":"Yes.","verse":"For the wicked borroweth and payeth not again,","reference":"Psalm 37:21","refs":[{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"footnote":null},{"question":"And discharge our just debts?","answer":"Yes.","verse":"Owe no man any thing,","reference":"Romans 13:8","refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"footnote":null},{"question":"And make restitution where wrong has been done?","answer":"Yes.","verse":"He shall restore that which he took violently away, or the thing which he hath deceitfully gotten,","reference":"Leviticus 6:4","refs":[{"printed":"Leviticus 6:4","osis":["Lev.6.4"]}],"footnote":null},{"question":"And is such honesty the best policy?","answer":"Yes.","verse":"For a little that a righteous man hath is better than the riches of many wicked,","reference":"Psalm 37:16","refs":[{"printed":"Psalm 37:16","osis":["Ps.37.16"]}],"footnote":null}]]},{"question":80,"paragraphs":[[{"question":"Doth this commandment forbid the foolish and extravagant wasting our own substance?","answer":"Yes.","verse":"prodigal went into a far country, and wasted his substance,","reference":"Luke 15:13","refs":[{"printed":"Luke 15:13","osis":["Luke.15.13"]}],"footnote":null},{"question":"Is this done by luxury and intemperance?","answer":"Yes.","verse":"The glutton and the drunkard shall come to poverty,","reference":"Proverbs 23:21","refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"footnote":null},{"question":"And by sloth and idleness?","answer":"Yes.","verse":"A little more sleep, a little more slumber, so shall thy poverty come like one that travelleth,","reference":"Proverbs 24:23","refs":[{"printed":"Proverbs 24:23","osis":["Prov.24.23"]}],"footnote":null},{"question":"And by keeping loose company?","answer":"Yes.","verse":"He that followeth after vain persons shall have poverty enough,","reference":"Proverbs 28:19","refs":[{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"footnote":null},{"question":"And by an excessive love of pleasure?","answer":"Yes.","verse":"He that loveth pleasure shall be a poor man,","reference":"Proverbs 21:17","refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]}],"footnote":null},{"question":"And by rash and imprudent engagements for others?","answer":"Yes.","verse":"Be not a surety for debts, for why should he take away thy bed from under thee?","reference":"Proverbs 22:26–27","refs":[{"printed":"Proverbs 22:26–27","osis":["Prov.22.26-Prov.22.27"]}],"footnote":null},{"question":"And doth that which tends to poverty tend to injustice too?","answer":"Yes.","verse":"Lest I be poor and steal,","reference":"Proverbs 30:9","refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"footnote":null}],[{"question":"Is this commandment broken by covetousness?","answer":"Yes.","verse":"Woe to him that coveteth an evil covetousness,","reference":"Habakkuk 2:9","refs":[{"printed":"Habakkuk 2:9","osis":["Hab.2.9"]}],"footnote":null},{"question":"And by cruelty and uncharitableness?","answer":"Yes.","verse":"Whoso stoppeth his ears at the cry of the poor, shall cry himself, and shall not be heard,","reference":"Proverbs 21:31","refs":[{"printed":"Proverbs 21:31","osis":["Prov.21.31"]}],"footnote":null},{"question":"And by unlawful contracts?","answer":"Yes.","verse":"Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money,","reference":"Acts 13:20","refs":[{"printed":"Acts 13:20","osis":["Acts.13.20"]}],"footnote":null},{"question":"And by all unwarrantable arts for the increase of our substance?","answer":"Yes.","verse":"There shall not be found among you one that useth divination or an observer of times, or an enchanter, or a witch,","reference":"Deuteronomy 18:10","refs":[{"printed":"Deuteronomy 18:10","osis":["Deut.18.10"]}],"footnote":null}],[{"question":"Doth this commandment forbid all exaction and oppression?","answer":"Yes.","verse":"Ye shall not oppress one another,","reference":"Leviticus 25:14","refs":[{"printed":"Leviticus 25:14","osis":["Lev.25.14"]}],"footnote":null},{"question":"And cozening and cheating?","answer":"Yes.","verse":"Shall I count them pure with the wicked balances, and with the bag of deceitful weights,","reference":"Micah 6:11","refs":[{"printed":"Micah 6:11","osis":["Mic.6.11"]}],"footnote":null},{"question":"And vexatious lawsuits?","answer":"Yes.","verse":"Now therefore there is utterly a fault among you, because you go to law, one with another,","reference":"1 Corinthians 6:7","refs":[{"printed":"1 Corinthians 6:7","osis":["1Cor.6.7"]}],"footnote":null}],[{"question":"Is theft particularly forbidden in this commandment?","answer":"Yes.","verse":"Do not steal.","reference":"Mark 10:19","refs":[{"printed":"Mark 10:19","osis":["Mark.10.19"]}],"footnote":null},{"question":". Is it a sin for servants to defraud their masters?","answer":"Yes.","verse":"A certain rich man had a steward, and the same was accused to him, that he had wasted his goods,","reference":"Luke 16:1","refs":[{"printed":"Luke 16:1","osis":["Luke.16.1"]}],"footnote":null},{"question":"Or for children to steal from their parents?","answer":"Yes.","verse":"Whoso robbeth his father or mother, and saith it is no transgression, is the companion of a destroyer,","reference":"Proverbs 28:24","refs":[{"printed":"Proverbs 28:24","osis":["Prov.28.24"]}],"footnote":null},{"question":"Is it a sin to steal even the necessaries of life?","answer":"Yes.","verse":"For such shall restore seven fold,","reference":"Proverbs 6:31","refs":[{"printed":"Proverbs 6:31","osis":["Prov.6.31"]}],"footnote":null},{"question":"And is it equally so to receive or conceal stolen goods?","answer":"Yes.","verse":"Whoso is a partner with a thief, hateth his own soul,","reference":"Proverbs 29:24","refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"footnote":null}]]},{"question":81,"paragraphs":[[{"question":"Is a good name a great privilege?","answer":"Yes.","verse":"’Tis better than precious ointment,","reference":"Ecclesiastes 7:1","refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"footnote":null},{"question":"Is there a law then made for the security of it?","answer":"Yes.","verse":"The law is made for perjured persons,","reference":"1 Timothy 1:10","refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"footnote":null},{"question":"And is it needful that there should?","answer":"Yes.","verse":"For every neighbour will walk with slanders,","reference":"Isaiah 4","refs":[{"printed":"Isaiah 4","osis":["Isa.4"]}],"footnote":null}]]},{"question":82,"paragraphs":[[{"question":"Should we endeavour to get a good name?","answer":"Yes.","verse":"If there be any virtue, if there be any praise, think on these things,","reference":"Philippians 4:8","refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"footnote":null},{"question":"And to keep it?","answer":"Yes.","verse":"For a little folly disgraceth him that is in reputation for wisdom and honour,","reference":"Ecclesiastes 10:1","refs":[{"printed":"Ecclesiastes 10:1","osis":["Eccl.10.1"]}],"footnote":null},{"question":"May we for this purpose vindicate our character when aspersed?","answer":"Yes.","verse":"My righteousness I hold fast, and will not let it go.","reference":"Job 27:6","refs":[{"printed":"Job 27:6","osis":["Job.27.6"]}],"footnote":null},{"question":"And speak modestly in our own commendation?","answer":"Yes.","verse":"In nothing am I behind the very chiefest apostles, though I am nothing,","reference":"2 Corinthians 12:11","refs":[{"printed":"2 Corinthians 12:11","osis":["2Cor.12.11"]}],"footnote":null}],[{"question":"Is a good name an honour to God?","answer":"Yes.","verse":"On your part he is glorified,","reference":"1 Peter 4:14","refs":[{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"footnote":null},{"question":"And a credit to religion?","answer":"Yes.","verse":"We will go with you, for we have heard that God is with you,","reference":"Zechariah 8:23","refs":[{"printed":"Zechariah 8:23","osis":["Zech.8.23"]}],"footnote":null},{"question":"And a comfort to ourselves?","answer":"Yes.","verse":"For a good report maketh the bones fat,","reference":"Proverbs 15:30","refs":[{"printed":"Proverbs 15:30","osis":["Prov.15.30"]}],"footnote":null},{"question":"But do all enjoy this blessing who deserve it?","answer":"No.","verse":"For I heard the defaming of many,","reference":"Jeremiah 20:10","refs":[{"printed":"Jeremiah 20:10","osis":["Jer.20.10"]}],"footnote":null}],[{"question":"Should we be tender of others’ good name as well as our own?","answer":"Yes.","verse":"We also bear record,","reference":"3 John 12","refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"footnote":null},{"question":"Should we for this purpose cover their faults?","answer":"Yes.","verse":"He that covereth transgression seeketh love,","reference":"Proverbs 17:9","refs":[{"printed":"Proverbs 17:9","osis":["Prov.17.9"]}],"footnote":null},{"question":"And be secret in our reproofs?","answer":"Yes.","verse":"Tell him between him and thee alone,","reference":"Matthew 18:15","refs":[{"printed":"Matthew 18:15","osis":["Matt.18.15"]}],"footnote":null},{"question":"Should we put the best construction on their actions?","answer":"Yes.","verse":"Charity thinketh no evil,","reference":"1 Corinthians 13:5","refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]}],"footnote":null},{"question":"And discourage backbiting and detraction?","answer":"Yes.","verse":"We must with an angry countenance drive away a backbiting tongue,","reference":"Proverbs 25:23","refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"footnote":null},{"question":"Should we also vindicate them from unjust aspersions?","answer":"Yes.","verse":"Let not the king sin against David, because his works have been to thee-ward very good,","reference":"1 Samuel 19:4","refs":[{"printed":"1 Samuel 19:4","osis":["1Sam.19.4"]}],"footnote":null},{"question":"And joyfully receive all reports to their advantage?","answer":"Yes.","verse":"I rejoiced greatly when the brethren came and testified of the truth that is in thee,","reference":"3 John 3","refs":[{"printed":"3 John 3","osis":["3John.1.3"]}],"footnote":null},{"question":"And will a regard to others’ good name be the best security to our own?","answer":"Yes.","verse":"For with what measure you mete, it shall be measured to you again,","reference":"Matthew 7:2","refs":[{"printed":"Matthew 7:2","osis":["Matt.7.2"]}],"footnote":null}],[{"question":"Is it our duty to speak the truth?","answer":"Yes.","verse":"Speak ye every man the truth to his neighbour,","reference":"Zechariah 8:16","refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"footnote":null},{"question":"And when called thereto the whole truth?","answer":"Yes.","verse":"Samuel told Eli every whit, and hid nothing from him,","reference":"1 Samuel 3:18","refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"footnote":null},{"question":"And nothing but the truth?","answer":"Yes.","verse":"Surely they are my people, children that will not lie,","reference":"Isaiah 63:8","refs":[{"printed":"Isaiah 63:8","osis":["Isa.63.8"]}],"footnote":null},{"question":"Should truth be observed in our common conversation?","answer":"Yes.","verse":"Lie not one to another,","reference":"Colossians 3:9","refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"footnote":null},{"question":"And in our promise and engagements?","answer":"Yes.","verse":"Better it is that thou shouldst not vow, than vow and not pay,","reference":"Ecclesiastes 5:5","refs":[{"printed":"Ecclesiastes 5:5","osis":["Eccl.5.5"]}],"footnote":null},{"question":"But especially in witness-bearing?","answer":"Yes.","verse":"For a true witness delivereth souls,","reference":"Proverbs 14:25","refs":[{"printed":"Proverbs 14:25","osis":["Prov.14.25"]}],"footnote":null}],[{"question":"In order to speak the truth should we think before we speak?","answer":"Yes.","verse":"Whatsoever things are true, think on these things,","reference":"Philippians 4:8","refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"footnote":null},{"question":"And accustom ourselves to a sober way of speaking?","answer":"Yes.","verse":"I speak the words of truth and soberness,","reference":"Acts 26:25","refs":[{"printed":"Acts 26:25","osis":["Acts.26.25"]}],"footnote":null},{"question":"And be careful of rash promises?","answer":"Yes.","verse":"Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, it was an error,","reference":"Ecclesiastes 5:6","refs":[{"printed":"Ecclesiastes 5:6","osis":["Eccl.5.6"]}],"footnote":null},{"question":"And endeavour to overcome the fear of man?","answer":"Yes.","verse":"Whom hast thou feared that thou hast lied?","reference":"Isaiah 57:11","refs":[{"printed":"Isaiah 57:11","osis":["Isa.57.11"]}],"footnote":null},{"question":"And not do any thing that we should be ashamed to own?","answer":"No.","verse":"As Sarah, who first laughed, and then denied it, saying, I laughed not,","reference":"Genesis 18:15","refs":[{"printed":"Genesis 18:15","osis":["Gen.18.15"]}],"footnote":null}]]},{"question":83,"paragraphs":[[{"question":"Is lying a great sin?","answer":"Yes.","verse":"Lying lips are an abomination to the Lord,","reference":"Proverbs 12:22","refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]}],"footnote":null},{"question":"Is it a sin that makes us like the devil?","answer":"Yes.","verse":"For when he speaketh a lie he speaketh of his own,","reference":"John 8:44","refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"footnote":null},{"question":"Is it an unprofitable sin?","answer":"Yes.","verse":"The getting of treasures by a lying tongue is vanity tossed to and fro of them that seek death,","reference":"Proverbs 21:6","refs":[{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"footnote":null},{"question":"Is it a sin that will be detected?","answer":"Yes.","verse":"For a lying tongue is but fora moment,","reference":"Proverbs 12:19","refs":[{"printed":"Proverbs 12:19","osis":["Prov.12.19"]}],"footnote":null},{"question":"And severely punished?","answer":"Yes.","verse":"For without are dogs, and whoso loveth and maketh a lie,","reference":"Revelation 22:15","refs":[{"printed":"Revelation 22:15","osis":["Rev.22.15"]}],"footnote":null},{"question":"Should we therefore hate it?","answer":"Yes.","verse":"I abhor lying,","reference":"Psalm 119:163","refs":[{"printed":"Psalm 119:163","osis":["Ps.119.163"]}],"footnote":null},{"question":"And pray against it?","answer":"Yes.","verse":"Remove from me the way of lying,","reference":"Psalm 119:29","refs":[{"printed":"Psalm 119:29","osis":["Ps.119.29"]}],"footnote":null}],[{"question":"May we tell lies to make sport?","answer":"No.","verse":"They make the king glad with their wickedness, and the princes with their lies,","reference":"Hosea 7:3","refs":[{"printed":"Hosea 7:3","osis":["Hos.7.3"]}],"footnote":null},{"question":"Or to excuse a fault?","answer":"No.","verse":"As Gehazi, who said, thy servant went no whither,","reference":"2 Kings 5:25","refs":[{"printed":"2 Kings 5:25","osis":["2Kgs.5.25"]}],"footnote":null},{"question":"Or with an intention to do good?","answer":"No.","verse":"We must not do evil that good may come,","reference":"Romans 3:8","refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"footnote":null}],[{"question":"Is detraction and slander a sin?","answer":"Yes.","verse":"Thou sittest and slanderest thine own mother’s","reference":"Psalm 50:20","refs":[{"printed":"Psalm 50:20","osis":["Ps.50.20"]}],"footnote":null},{"question":"But may we not return slander for slander?","answer":"No.","verse":"Render not railing for railing,","reference":"1 Peter 3:9","refs":[{"printed":"1 Peter 3:9","osis":["1Pet.3.9"]}],"footnote":null},{"question":"Is flattery also a sin?","answer":"Yes.","verse":"They speak vanity every one with his neighbour, with flattering lips and a double heart do they speak,","reference":"Psalm 12:2","refs":[{"printed":"Psalm 12:2","osis":["Ps.12.2"]}],"footnote":null},{"question":"Is self detraction a sin?","answer":"Yes.","verse":"There is that maketh himself poor and yet hath great riches,","reference":"Proverbs 13:7","refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"footnote":null},{"question":"And self-flattery?","answer":"Yes.","verse":"There is that maketh himself rich, and yet hath nothing,","reference":"Proverbs 13:7","refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"footnote":null}],[{"question":"Doth this commandment forbid perjury?","answer":"Yes.","verse":"I will be a swift witness against false swearers,","reference":"Malachi 3:5","refs":[{"printed":"Malachi 3:5","osis":["Mal.3.5"]}],"footnote":null},{"question":"And subornation?","answer":"Yes.","verse":"Thus the Jews set up false witnesses against Stephen,","reference":"Acts 6:11, 13","refs":[{"printed":"Acts 6:11, 13","osis":["Acts.6.11","Acts.6.13"]}],"footnote":null},{"question":"And backbiting and talebearing?","answer":"Yes.","verse":"Thou shalt not go up and down as a talebearer among thy people,","reference":"Leviticus 19:16","refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"footnote":null},{"question":"And all censorious and uncharitable reflections?","answer":"Yes.","verse":"For he that speaketh evil of his brother, and judgeth his brother, speaks evil of the law, and judgeth the law,","reference":"James 4:11","refs":[{"printed":"James 4:11","osis":["Jas.4.11"]}],"footnote":null}]]},{"question":84,"paragraphs":[[{"question":"Does the heart need a restraint?","answer":"Yes.","verse":"For it is desperately wicked,","reference":"Jeremiah 17:9","refs":[{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]}],"footnote":null},{"question":"And does the law of God lay a restraint upon the heart?","answer":"Yes.","verse":"For the law is spiritual,","reference":"Romans 7:14","refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"footnote":null},{"question":"And will a restraint upon the sins of the heart be the most effectual preservative from all other sins?","answer":"Yes.","verse":"Cleanse first that which is within the cup or platter, that the outside may be clean also,","reference":"Matthew 23:26","refs":[{"printed":"Matthew 23:26","osis":["Matt.23.26"]}],"footnote":null}],[{"question":"Are we forbidden to covet another man’s house?","answer":"Yes.","verse":"As they that covet houses and take them away,","reference":"Micah 2:2","refs":[{"printed":"Micah 2:2","osis":["Mic.2.2"]}],"footnote":null},{"question":"Or another man’s wife?","answer":"Yes.","verse":"As David did, who seeing Bathsheba, the wife of Uriah, sent and inquired after her,","reference":"2 Samuel 11:3","refs":[{"printed":"2 Samuel 11:3","osis":["2Sam.11.3"]}],"footnote":null},{"question":"Or another man’s goods?","answer":"Yes.","verse":"I have coveted no man’s silver, or gold, or apparel,","reference":"Acts 20:33","refs":[{"printed":"Acts 20:33","osis":["Acts.20.33"]}],"footnote":null}]]},{"question":85,"paragraphs":[[{"question":"Have wicked men a civil property in their goods?","answer":"Yes.","verse":"Was it not thine own?","reference":"Acts 5:4","refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"footnote":null},{"question":"Should they therefore be suffered quietly to enjoy them?","answer":"Yes.","verse":"David’s heart smote him, because he had cut off Saul’s skirt,","reference":"1 Samuel 24:5","refs":[{"printed":"1 Samuel 24:5","osis":["1Sam.24.5"]}],"footnote":null}],[{"question":"Is the good man’s condition settled by God?","answer":"Yes.","verse":"He performeth the thing that is appointed for me,","reference":"Job 23:14","refs":[{"printed":"Job 23:14","osis":["Job.23.14"]}],"footnote":null},{"question":"And is it that which is best for him?","answer":"Yes.","verse":"For God giveth to a man that is good in his sight,","reference":"Ecclesiastes 2:26","refs":[{"printed":"Ecclesiastes 2:26","osis":["Eccl.2.26"]}],"footnote":null},{"question":"And infinitely better than he deserves?","answer":"Yes.","verse":"For it is of the Lord’s mercies that we are not consumed,","reference":"Lamentations 3:22","refs":[{"printed":"Lamentations 3:22","osis":["Lam.3.22"]}],"footnote":null},{"question":"Should he therefore be contented in it?","answer":"Yes.","verse":"I have learned in whatsoever state I am therewith to be content,","reference":"Philippians 4:11","refs":[{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"footnote":null},{"question":"And is contentment a powerful antidote against covetousness?","answer":"Yes.","verse":"Let your conversation be without covetousness, and be content with such things as ye have,","reference":"Hebrews 13:5","refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"footnote":null}],[{"question":"Should we not seek great things for ourselves?","answer":"No.","verse":"Seekest thou great things for thyself, seek them not,","reference":"Jeremiah 45:5","refs":[{"printed":"Jeremiah 45:5","osis":["Jer.45.5"]}],"footnote":null},{"question":"Nor grieve at the more prosperous circumstances of others?","answer":"No.","verse":"Fret not thyself because of him who prospereth in his way,","reference":"Psalm 37:7","refs":[{"printed":"Psalm 37:7","osis":["Ps.37.7"]}],"footnote":null},{"question":"But rather rejoice in their prosperity and endeavour to promote it?","answer":"Yes.","verse":"Thus Mordecai sought the wealth of his people, and spoke peace to all his seed,","reference":"Esther 10:3","refs":[{"printed":"Esther 10:3","osis":["Esth.10.3"]}],"footnote":null}],[{"question":"In order to obtain this happy temper of mind, should we resign up our wills to the will of God?","answer":"Yes.","verse":"He shall choose our inheritance for us,","reference":"Psalm 47:4","refs":[{"printed":"Psalm 47:4","osis":["Ps.47.4"]}],"footnote":null},{"question":"And be much in contemplating the vanity of the creature?","answer":"Yes.","verse":"Wilt thou set thine eyes upon that which is not?","reference":"Proverbs 23:5","refs":[{"printed":"Proverbs 23:5","osis":["Prov.23.5"]}],"footnote":null},{"question":"And make a due estimate of the blessings which we possess?","answer":"Yes.","verse":"For better is the sight of the eye than the wandering of the desire,","reference":"Ecclesiastes 6:9","refs":[{"printed":"Ecclesiastes 6:9","osis":["Eccl.6.9"]}],"footnote":null},{"question":"And frequently transfer our thoughts to the other world?","answer":"Yes.","verse":"We look not at the things that are seen, which are temporal, but at the things which are not seen, which are eternal,","reference":"2 Corinthians 4:18","refs":[{"printed":"2 Corinthians 4:18","osis":["2Cor.4.18"]}],"footnote":null},{"question":"And if after all we find some risings of discontent should we check them in their first appearances?","answer":"Yes.","verse":"O my soul, why art thou disquieted within me?","reference":"Psalm 42:5","refs":[{"printed":"Psalm 42:5","osis":["Ps.42.5"]}],"footnote":null}]]},{"question":86,"paragraphs":[[{"question":"Is discontent a sin?","answer":"Yes.","verse":"The foolishness of man perverteth his way, and his heart fretteth against the Lord,","reference":"Proverbs 19:3","refs":[{"printed":"Proverbs 19:3","osis":["Prov.19.3"]}],"footnote":null},{"question":"Can it make our condition better?","answer":"No.","verse":"For which of you can by taking thought can add one cubit to his stature,","reference":"Matthew 6:27","refs":[{"printed":"Matthew 6:27","osis":["Matt.6.27"]}],"footnote":null},{"question":"And will it certainly make it worse?","answer":"Yes.","verse":"All this availeth me nothing so long as I see Mordecai the Jew sitting in the king’s gate,","reference":"Esther 5:13","refs":[{"printed":"Esther 5:13","osis":["Esth.5.13"]}],"footnote":null},{"question":"Is it a sin to undervalue present mercies?","answer":"Yes.","verse":"As those did who despised the pleasant land,","reference":"Psalm 106:24","refs":[{"printed":"Psalm 106:24","osis":["Ps.106.24"]}],"footnote":null},{"question":"Or to aggravate present afflictions?","answer":"Yes.","verse":"As Hezekiah, who said, I reckoned till morning, that as a lion, so will he break all my bones,","reference":"Isaiah 38:13","refs":[{"printed":"Isaiah 38:13","osis":["Isa.38.13"]}],"footnote":null},{"question":"Is a discontented spirit from Satan?","answer":"Yes.","verse":"Yea hath God said ye shall not eat of every tree of the garden,","reference":"Genesis 3:1","refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"footnote":null},{"question":"Is a brand of ignominy affixed to it?","answer":"Yes.","verse":"These are murmurers, complainers,","reference":"Jude 16","refs":[{"printed":"Jude 16","osis":["Jude.1.16"]}],"footnote":null},{"question":"And is a curse entailed upon it?","answer":"Yes.","verse":"Let them wander up and down for meat, and grudge if they be not satisfied,","reference":"Psalm 59:15","refs":[{"printed":"Psalm 59:15","osis":["Ps.59.15"]}],"footnote":null}],[{"question":"Is envy a sin?","answer":"Yes.","verse":"Let us walk honestly as in the day, not in strife and envying,","reference":"Romans 13:13","refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"footnote":null},{"question":"Is it a sin for the wicked to envy the just?","answer":"Yes.","verse":"They shall see and be ashamed, for their envy at thy people,","reference":"Isaiah 26:11","refs":[{"printed":"Isaiah 26:11","osis":["Isa.26.11"]}],"footnote":null},{"question":"Or for the just to envy the wicked?","answer":"Yes.","verse":"Envy not the oppresser,","reference":"Proverbs 3:31","refs":[{"printed":"Proverbs 3:31","osis":["Prov.3.31"]}],"footnote":null},{"question":"And is it a sin to envy for the sake of others?","answer":"Yes.","verse":"Envyest thou for my sake?","reference":"Numbers 11:29","refs":[{"printed":"Numbers 11:29","osis":["Num.11.29"]}],"footnote":null}],[{"question":"Is covetousness a great sin?","answer":"Yes.","verse":"Covetousness, let it not be once named among you, as becometh saints,","reference":"Ephesians 5:3","refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"footnote":null},{"question":"And a great vexation?","answer":"Yes.","verse":"For he that loveth silver shall not be satisfied with silver,","reference":"Ecclesiastes 5:10","refs":[{"printed":"Ecclesiastes 5:10","osis":["Eccl.5.10"]}],"footnote":null},{"question":"Is it a hurt to our families?","answer":"Yes.","verse":"He that is greedy of gain troubleth his own house,","reference":"Proverbs 15:27","refs":[{"printed":"Proverbs 15:27","osis":["Prov.15.27"]}],"footnote":null},{"question":"And an injury to our neighbours?","answer":"Yes.","verse":"Thus Ahab’s covetousness caused Naboth’s murder,","reference":"1 Kings 21:1","refs":[{"printed":"1 Kings 21:1","osis":["1Kgs.21.1"]}],"footnote":null},{"question":"And above all an affront to God?","answer":"Yes.","verse":"For it is he that maketh poor and maketh rich,","reference":"1 Samuel 2:7","refs":[{"printed":"1 Samuel 2:7","osis":["1Sam.2.7"]}],"footnote":null},{"question":"Is it a sin that rarely goes unpunished in this world?","answer":"Yes.","verse":"For the iniquity of his covetousness I was wroth and smote him,","reference":"Isaiah 57:17","refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"footnote":null},{"question":"But will it be severely punished in the world to come?","answer":"Yes.","verse":"For the covetous shall not inherit the kingdom of God,","reference":"1 Corinthians 6:9","refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"footnote":null},{"question":"Should we therefore strive against it?","answer":"Yes.","verse":"Thou, O man of God, flee these things,","reference":"1 Timothy 6:11","refs":[{"printed":"1 Timothy 6:11","osis":["1Tim.6.11"]}],"footnote":null},{"question":"And pray against it?","answer":"Yes.","verse":"Incline my heart unto thy testimonies and not to covetousness,","reference":"Psalm 119:36","refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"footnote":null}],[{"question":"May we desire unlawful enjoyments?","answer":"No.","verse":"We must not lust after evil things,","reference":"1 Corinthians 10:6","refs":[{"printed":"1 Corinthians 10:6","osis":["1Cor.10.6"]}],"footnote":null},{"question":"Or lawful enjoyments inordinately?","answer":"No.","verse":"Labour not for the meat that perisheth,","reference":"John 6:27","refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"footnote":null},{"question":"Doth all sin begin in the desires of the heart?","answer":"Yes.","verse":"For sinners walk in the way of their heart,","reference":"Ecclesiastes 11:9","refs":[{"printed":"Ecclesiastes 11:9","osis":["Eccl.11.9"]}],"footnote":null},{"question":"Should we therefore keep a constant watch over it?","answer":"Yes.","verse":"Keep thine heart with all diligence, for out of it are the issues of life,","reference":"Proverbs 4:23","refs":[{"printed":"Proverbs 4:23","osis":["Prov.4.23"]}],"footnote":null}]]},{"question":87,"paragraphs":[[{"question":"Was Adam before the fall perfect?","answer":"Yes.","verse":"For in the image of God created he him,","reference":"Genesis 1:27","refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"footnote":null},{"question":"Was Christ, who was not a mere man, perfect?","answer":"Yes.","verse":"He knew no sin,","reference":"2 Corinthians 5:21","refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"footnote":null},{"question":"And are the saints in heaven perfect?","answer":"Yes.","verse":"In their mouth is found no guile,","reference":"Revelation 14:5","refs":[{"printed":"Revelation 14:5","osis":["Rev.14.5"]}],"footnote":null},{"question":"But is any mere man since the fall in this life perfect?","answer":"No.","verse":"For there is not a just man on earth,","reference":"Ecclesiastes 7:20","refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"footnote":null},{"question":"And have the best of men acknowledged this?","answer":"Yes.","verse":"We are all as an unclean thing—and our iniquities like the wind have taken us away,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null}],[{"question":"Did the Father of the faithful sin through unbelief?","answer":"Yes.","verse":"For he denied his wife, lest the Egyptians should have slain him,","reference":"Genesis 12:12, 19","refs":[{"printed":"Genesis 12:12, 19","osis":["Gen.12.12","Gen.12.19"]}],"footnote":null},{"question":"Was Jacob, a plain man, guilty of deceit?","answer":"Yes.","verse":"For Isaac said, art thou my very son Esau? and he said I am,","reference":"Genesis 27:24","refs":[{"printed":"Genesis 27:24","osis":["Gen.27.24"]}],"footnote":null},{"question":"Did the meekest man offend by passion?","answer":"Yes.","verse":"For they provoked his spirit so that he spoke unadvisedly with his lips,","reference":"Psalm 106:33","refs":[{"printed":"Psalm 106:33","osis":["Ps.106.33"]}],"footnote":null},{"question":"And the most patient man by impatience?","answer":"Yes.","verse":"For he cursed his day,","reference":"Job 3:1","refs":[{"printed":"Job 3:1","osis":["Job.3.1"]}],"footnote":null},{"question":"And was the wisest man guilty of the greatest folly?","answer":"Yes.","verse":"For when Solomon was old his wives turned away his heart after other gods,","reference":"1 Kings 11:4","refs":[{"printed":"1 Kings 11:4","osis":["1Kgs.11.4"]}],"footnote":null},{"question":"Did the most resolute of Christ’s disciples sin through weakness and fear?","answer":"Yes.","verse":"For he began to curse and to swear, saying, I know not the man,","reference":"Mark 14:71","refs":[{"printed":"Mark 14:71","osis":["Mark.14.71"]}],"footnote":null},{"question":"And did the apostle Paul, who so earnestly breathed after perfection, yet fall short of it?","answer":"Yes.","verse":"I am carnal, sold under sin,","reference":"Romans 7:14","refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"footnote":null}],[{"question":"Do the best of saints sin in thought?","answer":"Yes.","verse":"Why think ye evil in your hearts?","reference":"Matthew 9:4","refs":[{"printed":"Matthew 9:4","osis":["Matt.9.4"]}],"footnote":null},{"question":"And in word?","answer":"Yes.","verse":"Ye have not spoken of me the thing that is right,","reference":"Job 42:7","refs":[{"printed":"Job 42:7","osis":["Job.42.7"]}],"footnote":null},{"question":"And in deed?","answer":"Yes.","verse":"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme,","reference":"2 Samuel 12:14","refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"footnote":null},{"question":"Are they guilty of many sins which they know?","answer":"Yes.","verse":"My sin is ever before me,","reference":"Psalm 51:3","refs":[{"printed":"Psalm 51:3","osis":["Ps.51.3"]}],"footnote":null},{"question":"And of many more which they do not know?","answer":"Yes.","verse":"For who can understand his errors?","reference":"Psalm 19:12","refs":[{"printed":"Psalm 19:12","osis":["Ps.19.12"]}],"footnote":null}],[{"question":"Are the saints sanctified in every part?","answer":"Yes.","verse":"In soul, body and spirit,","reference":"1 Thessalonians 5:23","refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"footnote":null},{"question":"And yet are they sanctified but in part?","answer":"Yes.","verse":"For God will perfect that which is lacking,","reference":"1 Thessalonians 3:10","refs":[{"printed":"1 Thessalonians 3:10","osis":["1Thess.3.10"]}],"footnote":null},{"question":"Are they sincerely obedient?","answer":"Yes.","verse":"Remember I have walked before thee in truth,","reference":"Isaiah 38:3","refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"footnote":null},{"question":"But are they perfectly obedient?","answer":"No.","verse":"For we cannot do the things that we would,","reference":"Galatians 5:17","refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"footnote":null},{"question":"Have they a relative perfection in Christ?","answer":"Yes.","verse":"We are complete in him,","reference":"Colossians 2:10","refs":[{"printed":"Colossians 2:10","osis":["Col.2.10"]}],"footnote":null},{"question":"But have they a personal perfection in themselves?","answer":"No.","verse":"Look not upon me because I am black,","reference":"Song of Solomon 1:6","refs":[{"printed":"Song of Solomon 1:6","osis":["Song.1.6"]}],"footnote":null},{"question":"Is justification then by our own works impossible?","answer":"Yes.","verse":"For if thou, Lord, shouldst mark iniquity, who shall stand?","reference":"Psalm 103:4","refs":[{"printed":"Psalm 103:4","osis":["Ps.103.4"]}],"footnote":null}]]},{"question":88,"paragraphs":[[{"question":"Are all our sins known to God?","answer":"Yes.","verse":"They are before his face,","reference":"Hosea 7:2","refs":[{"printed":"Hosea 7:2","osis":["Hos.7.2"]}],"footnote":null},{"question":"And are all sins heinous in the sight of God?","answer":"Yes.","verse":"They provoke him to anger,","reference":"Deuteronomy 9:18","refs":[{"printed":"Deuteronomy 9:18","osis":["Deut.9.18"]}],"footnote":null},{"question":"But are they all equally so?","answer":"No.","verse":"Turn thee yet again and thou shalt see greater abominations,","reference":"Ezekiel 8:15","refs":[{"printed":"Ezekiel 8:15","osis":["Ezek.8.15"]}],"footnote":null},{"question":"And will the punishment of sin be proportioned to the aggravations of it?","answer":"Yes.","verse":"These shall receive greater damnation,","reference":"Mark 12:40","refs":[{"printed":"Mark 12:40","osis":["Mark.12.40"]}],"footnote":null}],[{"question":"Do sins receive their aggravations from the persons offending?","answer":"Yes.","verse":"My people is risen up as an enemy,","reference":"Micah 2:8","refs":[{"printed":"Micah 2:8","osis":["Mic.2.8"]}],"footnote":null},{"question":"Are the sins of old persons more heinous than those of others?","answer":"Yes.","verse":"See what the ancients of the house of Israel do in the dark,","reference":"Ezekiel 8:12","refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"footnote":null},{"question":"And of ministers?","answer":"Yes.","verse":"Both the prophet and the priest are profane,","reference":"Jeremiah 23:11","refs":[{"printed":"Jeremiah 23:11","osis":["Jer.23.11"]}],"footnote":null},{"question":"And of magistrates?","answer":"Yes.","verse":"He shall give Israel up because of Jeroboam who did sin,","reference":"1 Kings 14:16","refs":[{"printed":"1 Kings 14:16","osis":["1Kgs.14.16"]}],"footnote":null},{"question":"And of eminent professors?","answer":"Yes.","verse":"Of whom is Hymenius and Alexander,","reference":"1 Timothy 1:20","refs":[{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]}],"footnote":null}],[{"question":"Do sins also receive their aggravations from the persons offended?","answer":"Yes.","verse":"Against whom do ye sport yourselves,","reference":"Isaiah 57:4","refs":[{"printed":"Isaiah 57:4","osis":["Isa.57.4"]}],"footnote":null},{"question":"Are those sins peculiarly aggravated which are immediately committed against God?","answer":"Yes.","verse":"If a man sin against the Lord, who shall entreat for him?","reference":"1 Samuel 2:25","refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"footnote":null},{"question":"And against Christ?","answer":"Yes.","verse":"When the husbandmen saw the Son, they said among themselves this is the heir, come let us kill him,","reference":"Matthew 21:38","refs":[{"printed":"Matthew 21:38","osis":["Matt.21.38"]}],"footnote":null},{"question":"And against the person of the Holy Ghost?","answer":"Yes.","verse":"The blasphemy against the Holy Ghost shall not be forgiven unto men,","reference":"Matthew 12:31","refs":[{"printed":"Matthew 12:31","osis":["Matt.12.31"]}],"footnote":null},{"question":"And against superiors?","answer":"Yes.","verse":"Were ye not afraid to speak against my servant Moses?","reference":"Numbers 12:8","refs":[{"printed":"Numbers 12:8","osis":["Num.12.8"]}],"footnote":null},{"question":"And against whole bodies and communities?","answer":"Yes.","verse":"And Joshua said, why hast thou troubled us, the Lord shall trouble thee this day,","reference":"Joshua 7:25","refs":[{"printed":"Joshua 7:25","osis":["Josh.7.25"]}],"footnote":null},{"question":"And against the souls of men?","answer":"Yes.","verse":"To slay the soul that should not die, and to save the soul alive that should not live,","reference":"Ezekiel 13:19","refs":[{"printed":"Ezekiel 13:19","osis":["Ezek.13.19"]}],"footnote":null}],[{"question":"Doth presumption aggravate sin?","answer":"Yes.","verse":"The soul that do thought presumptuously reproacheth the Lord,","reference":"Numbers 15:30","refs":[{"printed":"Numbers 15:30","osis":["Num.15.30"]}],"footnote":null},{"question":"And knowledge?","answer":"Yes.","verse":"To him that knoweth to do good, and doth it not, to him it is sin,","reference":"James 4:17","refs":[{"printed":"James 4:17","osis":["Jas.4.17"]}],"footnote":null},{"question":"And reproof?","answer":"Yes.","verse":"He that being often reproved hardeneth his neck shall be suddenly destroyed,","reference":"Proverbs 29:1","refs":[{"printed":"Proverbs 29:1","osis":["Prov.29.1"]}],"footnote":null},{"question":"And perseverance in sin?","answer":"Yes.","verse":"He went on frowardly in the way of his heart,","reference":"Isaiah 57:17","refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"footnote":null}],[{"question":"Are sins against the light of nature aggravated sins?","answer":"Yes.","verse":"There is such fornications among you as is not so much as named among the Gentiles,","reference":"1 Corinthians 5:1","refs":[{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"footnote":null},{"question":"And deliberate sins?","answer":"Yes.","verse":"He deviseth mischief upon his bed,","reference":"Psalm 36:4","refs":[{"printed":"Psalm 36:4","osis":["Ps.36.4"]}],"footnote":null},{"question":"And public sins?","answer":"Yes.","verse":"Absalom went in unto his father’s concubines in the sight of all Israel,","reference":"2 Samuel 16:22","refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]}],"footnote":null},{"question":"Are sins against mercies greatly aggravated?","answer":"Yes.","verse":"Thus Solomon turned from the Lord who had appeared unto him twice,","reference":"1 Kings 11:9","refs":[{"printed":"1 Kings 11:9","osis":["1Kgs.11.9"]}],"footnote":null},{"question":"And sins against judgments?","answer":"Yes.","verse":"For all this they sinned still,","reference":"Psalm 78:32","refs":[{"printed":"Psalm 78:32","osis":["Ps.78.32"]}],"footnote":null},{"question":"And sins against express commands?","answer":"Yes.","verse":"We have forsaken thy commandments which thou hast commanded by thy servants the prophets,","reference":"Ezra 9:10–11","refs":[{"printed":"Ezra 9:10–11","osis":["Ezra.9.10-Ezra.9.11"]}],"footnote":null},{"question":"And sins against our own covenants and engagements?","answer":"Yes.","verse":"Thou saidst, I will not transgress,","reference":"Jeremiah 2:20","refs":[{"printed":"Jeremiah 2:20","osis":["Jer.2.20"]}],"footnote":null}],[{"question":"Is it an aggravation of sin to commit it without shame?","answer":"Yes.","verse":"Were they ashamed? nay, they were not at all ashamed,","reference":"Jeremiah 6:15","refs":[{"printed":"Jeremiah 6:15","osis":["Jer.6.15"]}],"footnote":null},{"question":"And with delight?","answer":"Yes.","verse":"Their soul delighteth in their abominations,","reference":"Isaiah 66:3","refs":[{"printed":"Isaiah 66:3","osis":["Isa.66.3"]}],"footnote":null},{"question":"And to boast of it?","answer":"Yes.","verse":"Whose glory is in their shame,","reference":"Philippians 3:19","refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"footnote":null},{"question":"May the place also be an aggravation of sin?","answer":"Yes.","verse":"In the land of uprightness he will deal unjustly,","reference":"Isaiah 26:10","refs":[{"printed":"Isaiah 26:10","osis":["Isa.26.10"]}],"footnote":null},{"question":"And the time?","answer":"Yes.","verse":"Is it a time to receive money and garments and olive-yards and vineyards?","reference":"2 Kings 5:26","refs":[{"printed":"2 Kings 5:26","osis":["2Kgs.5.26"]}],"footnote":null}],[{"question":"Should we take notice of the aggravations of sin in our confessions?","answer":"Yes.","verse":"Aaron shall confess the iniquity of the children of Israel, and all their transgressions in all their sins,","reference":"Leviticus 16:21","refs":[{"printed":"Leviticus 16:21","osis":["Lev.16.21"]}],"footnote":null},{"question":"But though aggravated may we hope that it will be pardoned?","answer":"Yes.","verse":"Thou hast wearied me with thine iniquities: I, even I, am he that blotted out thy transgressions for mine own sake,","reference":"Isaiah 43:24–25","refs":[{"printed":"Isaiah 43:24–25","osis":["Isa.43.24-Isa.43.25"]}],"footnote":null}]]},{"question":89,"paragraphs":[[{"question":"Is sin against the body of man?","answer":"Yes.","verse":"There is no rest in my bones because of my sin,","reference":"Psalm 38:3","refs":[{"printed":"Psalm 38:3","osis":["Ps.38.3"]}],"footnote":null},{"question":"And against the soul of man?","answer":"Yes.","verse":"He that sinneth against me wrongeth his own soul,","reference":"Proverbs 8:36","refs":[{"printed":"Proverbs 8:36","osis":["Prov.8.36"]}],"footnote":null},{"question":"Is it against his temporal interest?","answer":"Yes.","verse":"If ye will walk contrary to me, then I will walk contrary to you, and will bring a sword upon you,","reference":"Leviticus 26:24–25","refs":[{"printed":"Leviticus 26:24–25","osis":["Lev.26.24-Lev.26.25"]}],"footnote":null},{"question":"And against his eternal welfare?","answer":"Yes.","verse":"Depart from me, ye that work iniquity,","reference":"Matthew 7:23","refs":[{"printed":"Matthew 7:23","osis":["Matt.7.23"]}],"footnote":null},{"question":"And are all sins, though not alike heinous, alike destructive?","answer":"Yes.","verse":"For he that said, do not commit adultery, said also, do not kill,","reference":"James 2:11","refs":[{"printed":"James 2:11","osis":["Jas.2.11"]}],"footnote":null}],[{"question":"Doth sin subject to the wrath of God?","answer":"Yes.","verse":"Behold thou art wroth, for we have sinned,","reference":"Isaiah 64:6","refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"footnote":null},{"question":"Is the wrath of a common man dreadful?","answer":"Yes.","verse":"Cursed be their wrath, for it was cruel,","reference":"Genesis 49:7","refs":[{"printed":"Genesis 49:7","osis":["Gen.49.7"]}],"footnote":null},{"question":"But may this wrath be appeased?","answer":"Yes.","verse":"A soft answer turneth away wrath,","reference":"Proverbs 15:1","refs":[{"printed":"Proverbs 15:1","osis":["Prov.15.1"]}],"footnote":null},{"question":"Is the wrath of a king more dreadful?","answer":"Yes.","verse":"The king’s wrath is as the roaring of a lion,","reference":"Proverbs 19:12","refs":[{"printed":"Proverbs 19:12","osis":["Prov.19.12"]}],"footnote":null},{"question":"But may this wrath be pacified?","answer":"Yes.","verse":"Then was the king’s wrath pacified,","reference":"Esther 7:10","refs":[{"printed":"Esther 7:10","osis":["Esth.7.10"]}],"footnote":null},{"question":"Is the wrath of devils more terrible than either?","answer":"Yes.","verse":"Woe to the inhabitants of the earth, for the devil is come down, having great wrath,","reference":"Revelation 12:12","refs":[{"printed":"Revelation 12:12","osis":["Rev.12.12"]}],"footnote":null},{"question":"But may this wrath be restrained?","answer":"Yes.","verse":"He bound Satan a thousand years,","reference":"Revelation 20:2","refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"footnote":null},{"question":"Is God’s wrath then infinitely more dreadful than all?","answer":"Yes.","verse":"Who knoweth the power of thine anger?","reference":"Psalm 90:11","refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"footnote":null}],[{"question":"Doth sin expose men to the curse?","answer":"Yes.","verse":"Ye are cursed with a curse,","reference":"Malachi 3:9","refs":[{"printed":"Malachi 3:9","osis":["Mal.3.9"]}],"footnote":null},{"question":"Will this curse certainly come upon impenitent sinners?","answer":"Yes.","verse":"All these curses shall come upon thee and overtake thee,","reference":"Deuteronomy 28:15","refs":[{"printed":"Deuteronomy 28:15","osis":["Deut.28.15"]}],"footnote":null},{"question":"Are they cursed whilst they live?","answer":"Yes.","verse":"Their portion is cursed in the earth,","reference":"Job 24:18","refs":[{"printed":"Job 24:18","osis":["Job.24.18"]}],"footnote":null},{"question":"And cursed in death?","answer":"Yes.","verse":"Ye shall leave your name for a curse to my chosen, for the Lord shall slay thee,","reference":"Isaiah 65:15","refs":[{"printed":"Isaiah 65:15","osis":["Isa.65.15"]}],"footnote":null},{"question":"And cursed for ever?","answer":"Yes.","verse":"They are nigh unto cursing whose end is to be burned,","reference":"Hebrews 6:8","refs":[{"printed":"Hebrews 6:8","osis":["Heb.6.8"]}],"footnote":null}],[{"question":"Is the wrath and curse of God the due desert of sin?","answer":"Yes.","verse":"Whose damnation is just,","reference":"Romans 3:8","refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"footnote":null},{"question":"And of every sin?","answer":"Yes.","verse":"Cursed is every one that continueth not in all things that are written in the book of the law to do them,","reference":"Galatians 3:10","refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"footnote":null},{"question":"But is there not a possibility of deliverance herefrom?","answer":"Yes.","verse":"For God hath devised means that his banished soul should not be expelled from him,","reference":"2 Samuel 14:14","refs":[{"printed":"2 Samuel 14:14","osis":["2Sam.14.14"]}],"footnote":null}]]},{"question":90,"paragraphs":[[{"question":"Is salvation from wrath a great salvation?","answer":"Yes.","verse":"’Tis called so great salvation,","reference":"Hebrews 2:3","refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"footnote":null},{"question":"And is it a needful salvation?","answer":"Yes.","verse":"Lord, save, or else we perish,","reference":"Matthew 8:25","refs":[{"printed":"Matthew 8:25","osis":["Matt.8.25"]}],"footnote":null},{"question":"Should it therefore be inquired after?","answer":"Yes.","verse":"If ye will inquire, inquire ye,","reference":"Isaiah 21:12","refs":[{"printed":"Isaiah 21:12","osis":["Isa.21.12"]}],"footnote":null}],[{"question":"Is faith in our Lord Jesus Christ requisite in order to salvation?","answer":"Yes.","verse":"Believe in the Lord Jesus Christ, and thou shalt be saved,","reference":"Acts 16:31","refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"footnote":null},{"question":"Shall none be saved but those who believe?","answer":"No.","verse":"He that believeth not is condemned already,","reference":"John 3:18","refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"footnote":null},{"question":"And shall all those be saved who do believe?","answer":"Yes.","verse":"Whosoever believeth on me shall never die,","reference":"John 11:26","refs":[{"printed":"John 11:26","osis":["John.11.26"]}],"footnote":null},{"question":"Is repentance also necessary unto salvation?","answer":"Yes.","verse":"God now commandeth all men every where to repent,","reference":"Acts 17:30","refs":[{"printed":"Acts 17:30","osis":["Acts.17.30"]}],"footnote":null},{"question":"And shall all those who do not repent as well as believe perish?","answer":"Yes.","verse":"Except ye repent, ye shall all likewise perish,","reference":"Luke 13:3","refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]}],"footnote":null}],[{"question":"Did Christ preach up the necessity of faith and repentance?","answer":"Yes.","verse":"Repent ye, and believe the gospel,","reference":"Mark 1:15","refs":[{"printed":"Mark 1:15","osis":["Mark.1.15"]}],"footnote":null},{"question":"And did the apostles do the same?","answer":"Yes.","verse":"Testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ,","reference":"Acts 20:21","refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"footnote":null},{"question":"But are these in our own power?","answer":"No.","verse":"For without Christ we can do nothing,","reference":"John 15:25","refs":[{"printed":"John 15:25","osis":["John.15.25"]}],"footnote":null}],[{"question":"Doth God require of us the use of means?","answer":"Yes.","verse":"Work out your own salvation with fear and trembling,","reference":"Philippians 2:12","refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]}],"footnote":null},{"question":"And should we be diligent in the use of means?","answer":"Yes.","verse":"For the kingdom of heaven suffereth violence,","reference":"Matthew 2:12","refs":[{"printed":"Matthew 2:12","osis":["Matt.2.12"]}],"footnote":null},{"question":"Is God then obliged to second our endeavours?","answer":"No.","verse":"For ’tis not of him that willeth, nor of him that runneth,","reference":"Romans 9:16","refs":[{"printed":"Romans 9:16","osis":["Rom.9.16"]}],"footnote":null},{"question":"But if grace excites them, will that crown them with success?","answer":"Yes.","verse":"Those that seek me early shall find me,","reference":"Proverbs 8:17","refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"footnote":null}]]},{"question":91,"paragraphs":[[{"question":"Is faith a free gift and therefore a grace?","answer":"Yes.","verse":"Unto you it is given in the behalf of Christ, to believe on him,","reference":"Philippians 1:29","refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"footnote":null},{"question":"Is it particularly a gift of the Spirit?","answer":"Yes.","verse":"Thus Barnabas is said to be full of the Holy Ghost and of faith,","reference":"Acts 11:24","refs":[{"printed":"Acts 11:24","osis":["Acts.11.24"]}],"footnote":null},{"question":"And a gift that distinguishes the elect of God from all others?","answer":"Yes.","verse":"’Tis the faith of God’s elect,","reference":"Titus 1:1","refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"footnote":null},{"question":"Is it a saving grace?","answer":"Yes.","verse":"For we believe to the saving of the soul,","reference":"Hebrews 10:39","refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"footnote":null},{"question":"But is it so by any inherent merit or efficacy of its own?","answer":"No.","verse":"But as it receives the gift of righteousness,","reference":"Romans 5:17","refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"footnote":null}],[{"question":"Is God the ultimate object of faith?","answer":"Yes.","verse":"Ye believe in God,","reference":"John 14:1","refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"footnote":null},{"question":"And is Christ the immediate object of it?","answer":"Yes.","verse":"Believe also in me,","reference":"John 14:1","refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"footnote":null},{"question":"Is the heart the seat of it?","answer":"Yes.","verse":"With the heart man believeth unto righteousness.","reference":"Romans 10:10","refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"footnote":null},{"question":"And are sensible convinced sinners the subjects of it?","answer":"Yes.","verse":"They shall come who were ready to perish,","reference":"Isaiah 27:13","refs":[{"printed":"Isaiah 27:13","osis":["Isa.27.13"]}],"footnote":null},{"question":"Is faith imperfect in the present life?","answer":"Yes.","verse":"Lord, I believe, help thou mine unbelief.","reference":"Mark 9:24","refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]}],"footnote":null},{"question":"But shall weak faith be supported?","answer":"Yes.","verse":"A bruised reed shall he not break, and smoking flax shall he not quench,","reference":"Matthew 12:20","refs":[{"printed":"Matthew 12:20","osis":["Matt.12.20"]}],"footnote":null},{"question":"And strengthened?","answer":"Yes.","verse":"I can do all things through Christ, who strengtheneth me,","reference":"Philippians 4:13","refs":[{"printed":"Philippians 4:13","osis":["Phil.4.13"]}],"footnote":null}],[{"question":"Does true faith imply an assent of the understanding?","answer":"Yes.","verse":"I believe that Jesus Christ is the Son of God,","reference":"Acts 8:37","refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"footnote":null},{"question":"And a consent of the will?","answer":"Yes.","verse":"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners,","reference":"1 Timothy 1:15","refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"footnote":null},{"question":"Doth it imply the soul’s reception of Christ?","answer":"Yes.","verse":"Ye have received the Lord Jesus Christ,","reference":"Colossians 2:6","refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"footnote":null},{"question":"And its reliance upon him?","answer":"Yes.","verse":"In whom ye also trusted,","reference":"Ephesians 1:13","refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"footnote":null},{"question":"And its cleaving to him?","answer":"Yes.","verse":"And exhorted them all, that with purpose of heart, they would cleave unto the Lord,","reference":"Acts 11:23","refs":[{"printed":"Acts 11:23","osis":["Acts.11.23"]}],"footnote":null},{"question":"And that to the utter exclusion of every thing else?","answer":"Yes.","verse":"For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,","reference":"Philippians 3:8","refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"footnote":null}],[{"question":"Is there something which the believing soul commits to Christ?","answer":"Yes.","verse":"I know whom I have believed, and that he is able to keep that which I have committed to him,","reference":"2 Timothy 1:12","refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"footnote":null},{"question":"And something that he expects from him?","answer":"Yes.","verse":"Looking for the mercy of our Lord Jesus Christ unto eternal life,","reference":"Jude 21","refs":[{"printed":"Jude 21","osis":["Jude.1.21"]}],"footnote":null},{"question":"Is true faith a vital principle?","answer":"Yes.","verse":"The just shall live by faith,","reference":"Habakkuk 2:4","refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]}],"footnote":null},{"question":"And an active principle?","answer":"Yes.","verse":"It worketh by love,","reference":"Galatians 5:6","refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"footnote":null},{"question":"And a victorious principle?","answer":"Yes.","verse":"This is the victory that overcometh the world, even our faith,","reference":"1 John 5:4","refs":[{"printed":"1 John 5:4","osis":["1John.5.4"]}],"footnote":null},{"question":"And an establishing principle?","answer":"Yes.","verse":"By faith ye stand,","reference":"2 Corinthians 1:24","refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"footnote":null},{"question":"And a soul comforting principle?","answer":"Yes.","verse":"I had fainted unless I had believed,","reference":"Psalm 27:13","refs":[{"printed":"Psalm 27:13","osis":["Ps.27.13"]}],"footnote":null},{"question":"And a God exalting principle?","answer":"Yes.","verse":"Abraham was strong in faith, giving glory to God,","reference":"Romans 4:20","refs":[{"printed":"Romans 4:20","osis":["Rom.4.20"]}],"footnote":null},{"question":"And is it on all these accounts a precious principle?","answer":"Yes.","verse":"To them that have obtained like precious faith,","reference":"2 Peter 1:1","refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"footnote":null}]]},{"question":92,"paragraphs":[[{"question":"Is true repentance, repentance unto life?","answer":"Yes.","verse":"God hath unto the Gentiles granted repentance unto life,","reference":"Acts 11:18","refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"footnote":null},{"question":"Is there then a repentance that is not so?","answer":"Yes.","verse":"Judas repented and went and hanged himself,","reference":"Matthew 27:3, 5","refs":[{"printed":"Matthew 27:3, 5","osis":["Matt.27.3","Matt.27.5"]}],"footnote":null},{"question":"Is true repentance a grace?","answer":"Yes.","verse":"Christ is exalted to give repentance,","reference":"Acts 5:31","refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"footnote":null},{"question":"Is it wrought by the word as an instrument?","answer":"Yes.","verse":"Is not my word like a fire, and like a hammer that breaketh the rock in pieces?","reference":"Jeremiah 23:29","refs":[{"printed":"Jeremiah 23:29","osis":["Jer.23.29"]}],"footnote":null},{"question":"And by the spirit as an agent?","answer":"Yes.","verse":"I will pour upon the inhabitants of Jerusalem the spirit of grace, and they shall mourn,","reference":"Zechariah 12:10","refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"footnote":null},{"question":"Is it a saving grace?","answer":"Yes.","verse":"It is repentance unto salvation,","reference":"2 Corinthians 7:10","refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"footnote":null},{"question":"And shall none be saved without it?","answer":"No.","verse":"Thou, after thy hardness and impenitent heart, treasurest up wrath,","reference":"Romans 2:5","refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"footnote":null}],[{"question":"Is there such a thing as legal repentance?","answer":"Yes.","verse":"Seest thou how Ahab humbleth himself?","reference":"1 Kings 21:29","refs":[{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]}],"footnote":null},{"question":"And may this be attended with great terror?","answer":"Yes.","verse":"It is a spirit of bondage unto fear,","reference":"Romans 8:15","refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"footnote":null},{"question":"And with some external reformations?","answer":"Yes.","verse":"Herod observed John, and when he heard him, he did many things,","reference":"Mark 6:20","refs":[{"printed":"Mark 6:20","osis":["Mark.6.20"]}],"footnote":null},{"question":"But is gospel repentance quite of a different nature?","answer":"Yes.","verse":"Ye sorrowed after a godly sort,","reference":"2 Corinthians 7:11","refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"footnote":null}],[{"question":"Does true repentance imply conviction of sin?","answer":"Yes.","verse":"He is convinced of all,","reference":"1 Corinthians 14:24","refs":[{"printed":"1 Corinthians 14:24","osis":["1Cor.14.24"]}],"footnote":null},{"question":"And is this conviction deep?","answer":"Yes.","verse":"They were pricked in their hearts,","reference":"Acts 2:37","refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"footnote":null},{"question":"And painful?","answer":"Yes.","verse":"A wounded spirit who can bear?","reference":"Proverbs 18:14","refs":[{"printed":"Proverbs 18:14","osis":["Prov.18.14"]}],"footnote":null},{"question":"And abiding?","answer":"Yes.","verse":"Thine arrows stick fast in me,","reference":"Psalm 38:2","refs":[{"printed":"Psalm 38:2","osis":["Ps.38.2"]}],"footnote":null},{"question":"And in a sense mortal?","answer":"Yes.","verse":"Sin revived and died,","reference":"Romans 7:9","refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"footnote":null},{"question":"Doth this conviction extend to the sin of our nature?","answer":"Yes.","verse":"In sin did my mother conceive me,","reference":"Psalm 51:5","refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"footnote":null},{"question":"And to the corruptions of the heart?","answer":"Yes.","verse":"The whole heart is faint,","reference":"Isaiah 1:5","refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"footnote":null},{"question":"And to all actual sins?","answer":"Yes.","verse":"Come, see a man which told me all things that ever I did,","reference":"John 4:29","refs":[{"printed":"John 4:29","osis":["John.4.29"]}],"footnote":null},{"question":"And to the filth of sin as well as the guilt of it?","answer":"Yes.","verse":"Behold I am vile,","reference":"Job 40:4","refs":[{"printed":"Job 40:4","osis":["Job.40.4"]}],"footnote":null},{"question":"Can those therefore be said to repent who are not so much as convinced of sin?","answer":"No.","verse":"I hearkened and heard, but they spake not aright; no man repented of his wickedness, saying, what have I done?","reference":"Jeremiah 8:8","refs":[{"printed":"Jeremiah 8:8","osis":["Jer.8.8"]}],"footnote":null}],[{"question":"Does repentance imply sorrow for sin?","answer":"Yes.","verse":"My sorrow is continually before me,","reference":"Psalm 38:17","refs":[{"printed":"Psalm 38:17","osis":["Ps.38.17"]}],"footnote":null},{"question":"But may there be a sorrow without repentance?","answer":"Yes.","verse":"Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance,","reference":"2 Corinthians 7:9","refs":[{"printed":"2 Corinthians 7:9","osis":["2Cor.7.9"]}],"footnote":null},{"question":"Is true sorrow for sin genuine and free?","answer":"Yes.","verse":"Mine eyes pour out tears unto God,","reference":"Job 16:20","refs":[{"printed":"Job 16:20","osis":["Job.16.20"]}],"footnote":null},{"question":"Is it upright and sincere?","answer":"Yes.","verse":"They shall mourn for him as one mourneth for his own","reference":"Zechariah 12:10","refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"footnote":null},{"question":"Is it pungent and strong?","answer":"Yes.","verse":"The people wept very sore,","reference":"Ezra 10:1","refs":[{"printed":"Ezra 10:1","osis":["Ezra.10.1"]}],"footnote":null},{"question":"And does it love to be private and retired?","answer":"Yes.","verse":"And the land shall mourn every family apart, and their wives apart,","reference":"Zechariah 12:12","refs":[{"printed":"Zechariah 12:12","osis":["Zech.12.12"]}],"footnote":null}],[{"question":"Doth repentance imply hatred of sin?","answer":"Yes.","verse":"What I hate, that do I,","reference":"Romans 7:15","refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"footnote":null},{"question":"And hatred of ourselves for sin?","answer":"Yes.","verse":"I abhor myself,","reference":"Job 13:6","refs":[{"printed":"Job 13:6","osis":["Job.13.6"]}],"footnote":null},{"question":"Is this hatred of sin universal?","answer":"Yes.","verse":"I hate every false way,","reference":"Psalm 119:128","refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"footnote":null},{"question":"And irreconcileable?","answer":"Yes.","verse":"How shall we that are dead to sin, live any longer therein?","reference":"Romans 6:2","refs":[{"printed":"Romans 6:2","osis":["Rom.6.2"]}],"footnote":null}],[{"question":"Is true repentance attended with a view of God’s mercy?","answer":"Yes.","verse":"There is forgiveness with thee,","reference":"Psalm 130:4","refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"footnote":null},{"question":"And a hope in that mercy?","answer":"Yes.","verse":"There is hope in Israel concerning this thing,","reference":"Ezra 10:2","refs":[{"printed":"Ezra 10:2","osis":["Ezra.10.2"]}],"footnote":null},{"question":"Is a hope in God’s mercy a leading step to repentance?","answer":"Yes.","verse":"The goodness of God leadeth thee to repentance,","reference":"Romans 2:4","refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"footnote":null},{"question":"And therefore where there is no hope can there be no true repentance?","answer":"No.","verse":"Thou saidst there is no hope, I have loved strangers, and after them I will go,","reference":"Jeremiah 2:5","refs":[{"printed":"Jeremiah 2:5","osis":["Jer.2.5"]}],"footnote":null}],[{"question":"Is repentance attended with holy shame?","answer":"Yes.","verse":"I am ashamed and blush,","reference":"Ezra 9:6","refs":[{"printed":"Ezra 9:6","osis":["Ezra.9.6"]}],"footnote":null},{"question":"And anxious fear?","answer":"Yes.","verse":"What carefulness it wrought in you— yea what fear,","reference":"2 Corinthians 7:11","refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"footnote":null},{"question":"And a clearing of God?","answer":"Yes.","verse":"That thou mayest be clear when thou judgest,","reference":"Psalm 51:4","refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"footnote":null},{"question":"And an humble submissive demeanour towards men?","answer":"Yes.","verse":"He giveth his cheek to him that smiteth him,","reference":"Lamentations 3:30","refs":[{"printed":"Lamentations 3:30","osis":["Lam.3.30"]}],"footnote":null},{"question":"Will penitent sinners confess their sins?","answer":"Yes.","verse":"I acknowledge my sin unto thee,","reference":"Psalm 32:5","refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]}],"footnote":null},{"question":"And aggravate their sins?","answer":"Yes.","verse":"We have sinned and committed iniquity and have done wickedly and have rebelled,","reference":"Daniel 4:5–6","refs":[{"printed":"Daniel 4:5–6","osis":["Dan.4.5-Dan.4.6"]}],"footnote":null},{"question":"And make reparation where it is possible?","answer":"Yes.","verse":"If I have taken away any thing from any by false accusation I restore him fourfold,","reference":"Luke 19:8","refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"footnote":null}],[{"question":"Does repentance imply a turning from sin?","answer":"Yes.","verse":"If I have done iniquity, I will do so no more,","reference":"Job 34:32","refs":[{"printed":"Job 34:32","osis":["Job.34.32"]}],"footnote":null},{"question":"Doth the true penitent turn from his beloved sin?","answer":"Yes.","verse":"I kept myself from mine iniquity,","reference":"Psalm 18:23","refs":[{"printed":"Psalm 18:23","osis":["Ps.18.23"]}],"footnote":null},{"question":"And from all sin?","answer":"Yes.","verse":"Repent and turn yourselves from all your abominations,","reference":"Ezekiel 14:6","refs":[{"printed":"Ezekiel 14:6","osis":["Ezek.14.6"]}],"footnote":null},{"question":"And so as never fully to return to it again?","answer":"Yes.","verse":"Ephraim shall say, what have I to do any more with idols?","reference":"Hosea 14:8","refs":[{"printed":"Hosea 14:8","osis":["Hos.14.8"]}],"footnote":null}],[{"question":"Doth true repentance also imply a return to God?","answer":"Yes.","verse":"If thou wilt return, O Israel, return unto me,","reference":"Jeremiah 4:1","refs":[{"printed":"Jeremiah 4:1","osis":["Jer.4.1"]}],"footnote":null},{"question":"And to Christ?","answer":"Yes.","verse":"Ye are returned unto the Shepherd and Bishop of your souls,","reference":"1 Peter 2:25","refs":[{"printed":"1 Peter 2:25","osis":["1Pet.2.25"]}],"footnote":null},{"question":"And a return to ourselves?","answer":"Yes.","verse":"He came to himself,","reference":"Luke 15:17","refs":[{"printed":"Luke 15:17","osis":["Luke.15.17"]}],"footnote":null},{"question":"And to duty?","answer":"Yes.","verse":"I turned my feet unto thy testimonies,","reference":"Psalm 119:59","refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"footnote":null},{"question":"But can we thus turn ourselves?","answer":"No.","verse":"Surely after that I was turned, I repented,","reference":"Jeremiah 31:19","refs":[{"printed":"Jeremiah 31:19","osis":["Jer.31.19"]}],"footnote":null}],[{"question":"Do true penitents perform duty from a different principle than they did before?","answer":"Yes.","verse":"For the love of Christ constraineth them,","reference":"2 Corinthians 5:14","refs":[{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]}],"footnote":null},{"question":"And in a different manner?","answer":"Yes.","verse":"They serve God in a newness of spirit, and not in the oldness of the letter,","reference":"Romans 7:6","refs":[{"printed":"Romans 7:6","osis":["Rom.7.6"]}],"footnote":null},{"question":"But do they perform it in a perfect manner?","answer":"No.","verse":"For in many things we offend all,","reference":"James 3:2","refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"footnote":null}]]},{"question":93,"paragraphs":[[{"question":"Are there ordinances which are not of God’s appointment?","answer":"Yes.","verse":"We read of the statutes of Omri,","reference":"Micah 6:16","refs":[{"printed":"Micah 6:16","osis":["Mic.6.16"]}],"footnote":null},{"question":"But are these unprofitable?","answer":"Yes.","verse":"For those that observe lying vanities, forsake their own mercies,","reference":"Jonah 2:8","refs":[{"printed":"Jonah 2:8","osis":["Jonah.2.8"]}],"footnote":null},{"question":"And should they therefore be rejected?","answer":"Yes.","verse":"Why are we subject to ordinances after the commandments of men?","reference":"Colossians 2:20","refs":[{"printed":"Colossians 2:20","osis":["Col.2.20"]}],"footnote":null}],[{"question":"Are there ordinances of God’s appointment?","answer":"Yes.","verse":"Thou shalt teach them my ordinances,","reference":"Exodus 18:20","refs":[{"printed":"Exodus 18:20","osis":["Exod.18.20"]}],"footnote":null},{"question":"Are the word, sacraments and prayer the great gospel ordinances?","answer":"Yes.","verse":"Then they that gladly received the word were baptized, and they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,","reference":"Acts 2:41–42","refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"footnote":null},{"question":"Is singing of psalms also an ordinance?","answer":"Yes.","verse":"O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation,","reference":"Psalm 95:1","refs":[{"printed":"Psalm 95:1","osis":["Ps.95.1"]}],"footnote":null},{"question":"Is it an ordinance very pleasing to God?","answer":"Yes.","verse":"This also shall please the Lord better than an ox or a bullock,","reference":"Psalm 69:31","refs":[{"printed":"Psalm 69:31","osis":["Ps.69.31"]}],"footnote":null},{"question":"And very useful and instructive to men?","answer":"Yes.","verse":"Teaching and admonishing one another in psalms and hymns and spiritual","reference":"Colossians 3:16","refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"footnote":null},{"question":"Should it therefore be attended to in a very serious manner?","answer":"Yes.","verse":"Singing with grace in your hearts unto the Lord,","reference":"Colossians 3:16","refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"footnote":null},{"question":"Are these ordinances made effectual to all God’s elect?","answer":"Yes.","verse":"For as many as were ordained to eternal life believed,","reference":"Acts 13:48","refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"footnote":null},{"question":"And to none but such?","answer":"No.","verse":"Ye believe not because ye are not my sheep,","reference":"John 10:26","refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"footnote":null}],[{"question":"Have some been wrought upon by religious discourse?","answer":"Yes.","verse":"He that walketh with wise men shall be wise,","reference":"Proverbs 13:20","refs":[{"printed":"Proverbs 13:20","osis":["Prov.13.20"]}],"footnote":null},{"question":"And others by dreams?","answer":"Yes.","verse":"In a dream, in a vision of the night, he openeth the ears of men and sealeth their instruction,","reference":"Job 33:15–16","refs":[{"printed":"Job 33:15–16","osis":["Job.33.15-Job.33.16"]}],"footnote":null},{"question":"And others by afflictive providence?","answer":"Yes.","verse":"When Manasseh was in affliction he humbled himself before the God of his fathers,","reference":"2 Chronicles 33:12","refs":[{"printed":"2 Chronicles 33:12","osis":["2Chr.33.12"]}],"footnote":null},{"question":"And others in a yet more miraculous manner?","answer":"Yes.","verse":"Thus Saul was called by a voice from heaven,","reference":"Acts 9:4","refs":[{"printed":"Acts 9:4","osis":["Acts.9.4"]}],"footnote":null},{"question":"But are God’s word and ordinances the ordinary means of salvation?","answer":"Yes.","verse":"He hath given pastors and teachers for the edifying of the body of Christ,","reference":"Ephesians 4:11–12","refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"footnote":null},{"question":"Should we therefore attend upon them?","answer":"Yes.","verse":"Blessed is the man that heareth me,","reference":"Proverbs 8:34","refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"footnote":null},{"question":"And that diligently and constantly?","answer":"Yes.","verse":"Watching daily at my gates, and waiting at the post of my doors,","reference":"Proverbs 8:34","refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"footnote":null}]]},{"question":94,"paragraphs":[[{"question":"Is the word of God profitable for conviction?","answer":"Yes.","verse":"It is quick and powerful, piercing even to the dividing asunder of soul and spirit,","reference":"Hebrews 4:12","refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"footnote":null},{"question":"And for conversion?","answer":"Yes.","verse":"The law of the Lord is perfect, converting the soul,","reference":"Psalm 19:7","refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"footnote":null}],[{"question":"Doth the word beget faith?","answer":"Yes.","verse":"Faith comes by hearing,","reference":"Romans 10:17","refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"footnote":null},{"question":"And holiness?","answer":"Yes.","verse":"That they also might be sanctified through the truth,","reference":"John 17:19","refs":[{"printed":"John 17:19","osis":["John.17.19"]}],"footnote":null},{"question":"And comfort?","answer":"Yes.","verse":"Thy word was unto me the joy and rejoicing of my heart,","reference":"Jeremiah 15:16","refs":[{"printed":"Jeremiah 15:16","osis":["Jer.15.16"]}],"footnote":null},{"question":"Is it a means of enlightening our understandings?","answer":"Yes.","verse":"The commandment of the Lord is pure, enlightening the eyes,","reference":"Psalm 19:8","refs":[{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"footnote":null},{"question":"And of restraining our corruptions?","answer":"Yes.","verse":"By the words of thy lips I have kept me from the paths of the destroyer,","reference":"Psalm 17:4","refs":[{"printed":"Psalm 17:4","osis":["Ps.17.4"]}],"footnote":null},{"question":"And of perfecting our graces?","answer":"Yes.","verse":"It is able to build us up,","reference":"Acts 20:32","refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"footnote":null},{"question":"And of preparing us for heaven?","answer":"Yes.","verse":"To give us an inheritance among them that are sanctified,","reference":"Acts 20:32","refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"footnote":null},{"question":"But is it so by any inherent virtue or efficacy of its own?","answer":"No.","verse":"For it is the power of God unto salvation,","reference":"Romans 1:16","refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"footnote":null}],[{"question":"Should the word of God be read for these purposes?","answer":"Yes.","verse":"They read in the book of the law distinctly,","reference":"Nehemiah 8:8","refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]}],"footnote":null},{"question":"And preached?","answer":"Yes.","verse":"Then will I teach transgressors thy law,","reference":"Psalm 51:13","refs":[{"printed":"Psalm 51:13","osis":["Ps.51.13"]}],"footnote":null},{"question":"Should it be preached purely?","answer":"Yes.","verse":"Teach them the things which become sound doctrine,","reference":"Titus 2:1","refs":[{"printed":"Titus 2:1","osis":["Titus.2.1"]}],"footnote":null},{"question":"And plainly?","answer":"Yes.","verse":"Not with enticing words of man’s wisdom,","reference":"1 Corinthians 2:4","refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"footnote":null},{"question":"And prudently?","answer":"Yes.","verse":"Rightly dividing the word of truth,","reference":"2 Timothy 2:15","refs":[{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"footnote":null},{"question":"And affectionately?","answer":"Yes.","verse":"I ceased not to warn every one with tears,","reference":"Acts 20:31","refs":[{"printed":"Acts 20:31","osis":["Acts.20.31"]}],"footnote":null},{"question":"And boldly?","answer":"Yes.","verse":"These things command and teach,","reference":"1 Timothy 4:11","refs":[{"printed":"1 Timothy 4:11","osis":["1Tim.4.11"]}],"footnote":null},{"question":"And diligently?","answer":"Yes.","verse":"Reprove, rebuke, exhort, with all long suffering and doctrine,","reference":"2 Timothy 4:2","refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"footnote":null},{"question":"And may we hope that the word thus preached will be crowned with success?","answer":"Yes.","verse":"When the law of truth was in his mouth—he did turn many away from iniquity,","reference":"Malachi 2:6","refs":[{"printed":"Malachi 2:6","osis":["Mal.2.6"]}],"footnote":null}]]},{"question":95,"paragraphs":[[{"question":"That the word of God may profit, should we attend thereto with diligence?","answer":"Yes.","verse":"All the people were attentive to hear him,","reference":"Luke 19:48","refs":[{"printed":"Luke 19:48","osis":["Luke.19.48"]}],"footnote":null},{"question":"And be inquisitive into the meaning of it?","answer":"Yes.","verse":"Of whom speaketh the prophet this? of himself, or of some other man?","reference":"Acts 8:34","refs":[{"printed":"Acts 8:34","osis":["Acts.8.34"]}],"footnote":null},{"question":"And compare one scripture with another?","answer":"Yes.","verse":"Comparing spiritual things with spiritual,","reference":"1 Corinthians 2:13","refs":[{"printed":"1 Corinthians 2:13","osis":["1Cor.2.13"]}],"footnote":null}],[{"question":"Is preparation also necessary in order to our profiting by the word?","answer":"Yes.","verse":"Ezra prepared his heart to seek the law of the Lord,","reference":"Ezra 7:10","refs":[{"printed":"Ezra 7:10","osis":["Ezra.7.10"]}],"footnote":null},{"question":"Should we for this purpose lay aside worldly cares?","answer":"Yes.","verse":"For the thorns choke the seed,","reference":"Matthew 13:7","refs":[{"printed":"Matthew 13:7","osis":["Matt.13.7"]}],"footnote":null},{"question":"And carnal passions?","answer":"Yes.","verse":"All malice, and guile, and hypocrisies, and envies, and evil speakings,","reference":"1 Peter 2:1","refs":[{"printed":"1 Peter 2:1","osis":["1Pet.2.1"]}],"footnote":null},{"question":"And all pre-imbibed prejudices?","answer":"Yes.","verse":"Not like those who cried what will the babbler say?","reference":"Acts 17:18","refs":[{"printed":"Acts 17:18","osis":["Acts.17.18"]}],"footnote":null},{"question":"Should we pray for our ministers?","answer":"Yes.","verse":"And for me that utterance may be given unto me,","reference":"Ephesians 6:19","refs":[{"printed":"Ephesians 6:19","osis":["Eph.6.19"]}],"footnote":null},{"question":"And for ourselves?","answer":"Yes.","verse":"Teach me thy judgments,","reference":"Psalm 119:108","refs":[{"printed":"Psalm 119:108","osis":["Ps.119.108"]}],"footnote":null},{"question":"Should we also come with desire?","answer":"Yes.","verse":"As new born babes desire the sincere milk of the word,","reference":"1 Peter 2:2","refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"footnote":null},{"question":"And with expectation?","answer":"Yes.","verse":"My soul, wait thou only on God, for my expectation is from him,","reference":"Psalm 62:5","refs":[{"printed":"Psalm 62:5","osis":["Ps.62.5"]}],"footnote":null},{"question":"And will such a preparation of the heart be greatly to our advantage?","answer":"Yes.","verse":"Thou wilt prepare their heart, thou wilt cause thine ear to hear,","reference":"Psalm 10:17","refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"footnote":null},{"question":"But will a want of preparation excuse a neglect of duty?","answer":"No.","verse":"For a multitude of the people had not cleansed themselves, yet did they eat of the passover,","reference":"2 Chronicles 30:18","refs":[{"printed":"2 Chronicles 30:18","osis":["2Chr.30.18"]}],"footnote":null}],[{"question":"Should the word be received in faith?","answer":"Yes.","verse":"Thus we read of the hearing of faith,","reference":"Galatians 3:2","refs":[{"printed":"Galatians 3:2","osis":["Gal.3.2"]}],"footnote":null},{"question":"And in love?","answer":"Yes.","verse":"Consider how I love thy precepts,","reference":"Psalm 119:159","refs":[{"printed":"Psalm 119:159","osis":["Ps.119.159"]}],"footnote":null},{"question":"And will a want of this be a hindrance to our profiting?","answer":"Yes.","verse":"They received not the love of the truth, that they might be saved?","reference":"2 Thessalonians 2:10","refs":[{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"footnote":null}],[{"question":"Should we hear the word with reverence?","answer":"Yes.","verse":"When Ezra opened the book all the people stood up,","reference":"Nehemiah 8:5","refs":[{"printed":"Nehemiah 8:5","osis":["Neh.8.5"]}],"footnote":null},{"question":"And with judgment?","answer":"Yes.","verse":"For the ear trieth words as the mouth tasteth meat,","reference":"Job 34:3","refs":[{"printed":"Job 34:3","osis":["Job.34.3"]}],"footnote":null},{"question":"And with care?","answer":"Yes.","verse":"Take heed how ye hear,","reference":"Luke 8:18","refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"footnote":null},{"question":"Must we keep from roving thoughts in hearing?","answer":"Yes.","verse":"Their heart goeth after their covetousness,","reference":"Ezekiel 33:31","refs":[{"printed":"Ezekiel 33:31","osis":["Ezek.33.31"]}],"footnote":null},{"question":"And from a wandering eye?","answer":"Yes.","verse":"The eyes of all were fastened on him,","reference":"Luke 4:20","refs":[{"printed":"Luke 4:20","osis":["Luke.4.20"]}],"footnote":null},{"question":"And from sleep and drowsiness?","answer":"Yes.","verse":"Could not ye watch with me one hour?","reference":"Matthew 26:40","refs":[{"printed":"Matthew 26:40","osis":["Matt.26.40"]}],"footnote":null}],[{"question":"Should we treasure up what we hear?","answer":"Yes.","verse":"Remember how ye have heard and received, and hold fast,","reference":"Revelation 3:3","refs":[{"printed":"Revelation 3:3","osis":["Rev.3.3"]}],"footnote":null},{"question":"Should we therefore meditate upon it?","answer":"Yes.","verse":"And she pondered all these things in her heart,","reference":"Luke 2:19","refs":[{"printed":"Luke 2:19","osis":["Luke.2.19"]}],"footnote":null},{"question":"And talk of it?","answer":"Yes.","verse":"And shalt talk of them when thou sittest in thine house, and when thou walkest in the way,","reference":"Deuteronomy 6:7","refs":[{"printed":"Deuteronomy 6:7","osis":["Deut.6.7"]}],"footnote":null},{"question":"And is this necessary in order to our profiting by it?","answer":"Yes.","verse":"By which also ye are saved, if ye keep in memory what I preached unto you,","reference":"1 Corinthians 15:2","refs":[{"printed":"1 Corinthians 15:2","osis":["1Cor.15.2"]}],"footnote":null}],[{"question":"Is it also requisite that we practice what we hear?","answer":"Yes.","verse":"As thou hast said, so must we do,","reference":"Ezra 10:12","refs":[{"printed":"Ezra 10:12","osis":["Ezra.10.12"]}],"footnote":null},{"question":"And is this the way to obtain the blessing?","answer":"Yes.","verse":"This man shall be blessed in his deed,","reference":"James 1:25","refs":[{"printed":"James 1:25","osis":["Jas.1.25"]}],"footnote":null},{"question":"And to avoid the curse?","answer":"Yes.","verse":"For some will say, thou hast taught in our streets; but he will reply, I know not whence you are,","reference":"Luke 13:26","refs":[{"printed":"Luke 13:26","osis":["Luke.13.26"]}],"footnote":null}]]},{"question":96,"paragraphs":[[{"question":"Are sacraments signs?","answer":"Yes.","verse":"Thus Abraham received the sign of circumcision,","reference":"Romans 4:11","refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"footnote":null},{"question":"Are they outward signs of spiritual and invisible blessings?","answer":"Yes.","verse":"Neither is that circumcision which is outward in the flesh, but that of the heart,","reference":"Romans 2:28–29","refs":[{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]}],"footnote":null},{"question":"Doth baptism signify the work of regeneration wrought in us?","answer":"Yes.","verse":"Buried with him in baptism, wherein also ye are risen with him,","reference":"Colossians 2:13","refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"footnote":null},{"question":"And doth the Lord’s supper signify the work of redemption wrought for us?","answer":"Yes.","verse":"This do in remembrance of me,","reference":"Luke 22:19","refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"footnote":null},{"question":"And are these outward signs useful to stir up inward affections?","answer":"Yes.","verse":"Mine eye affecteth mine heart,","reference":"Lamentations 3:51","refs":[{"printed":"Lamentations 3:51","osis":["Lam.3.51"]}],"footnote":null}],[{"question":"Are the sacraments effectual means of salvation to all who partake of them?","answer":"No.","verse":"For if thou be a breaker of the law, thy circumcision is made uncircumcision,","reference":"Romans 2:25","refs":[{"printed":"Romans 2:25","osis":["Rom.2.25"]}],"footnote":null},{"question":"Do they save by an inherent virtue in themselves?","answer":"No.","verse":"For baptism doth not save as it is a putting away the filth of the flesh,","reference":"1 Peter 3:21","refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"footnote":null},{"question":"Or in those that administer them?","answer":"No.","verse":"For neither is he that planteth any thing, neither he that watereth,","reference":"1 Corinthians 3:7","refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"footnote":null},{"question":"Are they therefore the less effectual when administered by an ungodly person?","answer":"No.","verse":"For Judas was numbered with us, and obtained a part of the ministry,","reference":"Acts 1:17","refs":[{"printed":"Acts 1:17","osis":["Acts.1.17"]}],"footnote":null},{"question":"Or the more so when administered by one that is godly?","answer":"No.","verse":"For Philip baptized Simon, who yet was in the gall of bitterness,","reference":"Acts 8:13, 23","refs":[{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]}],"footnote":null},{"question":"Should this then prevent a partial regard to one minister to the neglect of others?","answer":"Yes.","verse":"Who then is Paul, and who is Apollos?","reference":"1 Corinthians 3:5","refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]}],"footnote":null}],[{"question":"Doth the efficacy of sacraments depend upon the blessing and presence of Christ?","answer":"Yes.","verse":"Lo, I am with you always,","reference":"Matthew 28:20","refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"footnote":null},{"question":"And upon the co-operating influence of the Spirit?","answer":"Yes.","verse":"By one Spirit we are all baptized,","reference":"1 Corinthians 12:13","refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"footnote":null},{"question":"And are they only effectual to those who by faith receive them?","answer":"Yes.","verse":"He that believeth and is baptized shall be saved, he that believeth not shall be damned,","reference":"Mark 16:16","refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"footnote":null}]]},{"question":97,"paragraphs":[[{"question":"Doth the scripture speak of a baptism with the Ghost?","answer":"Yes.","verse":"He shall baptize you with the Holy Ghost,","reference":"Matthew 3:11","refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"footnote":null},{"question":"And was this accomplished?","answer":"Yes.","verse":"They were filled with the Holy Ghost,","reference":"Acts 2:4","refs":[{"printed":"Acts 2:4","osis":["Acts.2.4"]}],"footnote":null},{"question":"Doth it also speak of a baptism of sufferings?","answer":"Yes.","verse":"Are ye able to be baptized with the baptism that I am baptized with?","reference":"Matthew 20:22","refs":[{"printed":"Matthew 20:22","osis":["Matt.20.22"]}],"footnote":null},{"question":"And was Christ indeed eminently baptized therewith?","answer":"Yes.","verse":"I am come into the deep waters where the floods overflow me,","reference":"Psalm 69:2","refs":[{"printed":"Psalm 69:2","osis":["Ps.69.2"]}],"footnote":null},{"question":"But is there besides these a baptism with water?","answer":"Yes.","verse":"I baptize you with water,","reference":"Matthew 3:11","refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"footnote":null}],[{"question":"Did the Jews baptize before John?","answer":"No.","verse":"For they ask why baptizest thou, if thou be not the Christ, nor Elias?","reference":"John 1:25","refs":[{"printed":"John 1:25","osis":["John.1.25"]}],"footnote":null},{"question":"Did John’s baptism introduce the gospel dispensation?","answer":"Yes.","verse":"The beginning of the gospel of Jesus Christ —John did baptize,","reference":"Mark 1:1, 4","refs":[{"printed":"Mark 1:1, 4","osis":["Mark.1.1","Mark.1.4"]}],"footnote":null},{"question":"And had it a reference to a Saviour shortly to come?","answer":"Yes.","verse":"He said, that they should believe on him, which should come after him, that is on Christ Jesus,","reference":"Acts 19:4","refs":[{"printed":"Acts 19:4","osis":["Acts.19.4"]}],"footnote":null},{"question":"Was John sent of God, to baptize?","answer":"Yes.","verse":"He that sent me to baptize with water, the same said unto me,","reference":"John 1:33","refs":[{"printed":"John 1:33","osis":["John.1.33"]}],"footnote":null},{"question":"Did the people receive his baptism as from God?","answer":"Yes.","verse":"They justified God, being baptized with the baptism of","reference":"Luke 7:29","refs":[{"printed":"Luke 7:29","osis":["Luke.7.29"]}],"footnote":null},{"question":"And was John’s baptism the same for substance as that of Christ?","answer":"Yes.","verse":"For Jesus baptized, and John also was baptizing,","reference":"John 3:22–23","refs":[{"printed":"John 3:22–23","osis":["John.3.22-John.3.23"]}],"footnote":null}],[{"question":"Was Christ himself baptized?","answer":"Yes.","verse":"Then cometh Jesus unto John to be baptized of him,","reference":"Matthew 3:13","refs":[{"printed":"Matthew 3:13","osis":["Matt.3.13"]}],"footnote":null},{"question":"Did he thereby confer an honour upon this ordinance?","answer":"Yes.","verse":"For there came a voice from heaven, saying, This is my beloved Son, in whom I am well pleased,","reference":"Matthew 3:17","refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"footnote":null},{"question":"And is this a powerful engagement upon us to submit to it?","answer":"Yes.","verse":"For thus it becometh us to fulfil all righteousness,","reference":"Matthew 3:15","refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"footnote":null}],[{"question":"Is water baptism a sign of our fellowship with Christ?","answer":"Yes.","verse":"For as many as have been baptized into Christ have put on Christ,","reference":"Galatians 3:27","refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"footnote":null},{"question":"Is it a sign of our fellowship with him in his death?","answer":"Yes.","verse":"We are baptized into his death,","reference":"Romans 6:3","refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"footnote":null},{"question":"And in his burial?","answer":"Yes.","verse":"We are buried with him in baptism,","reference":"Romans 6:4","refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"footnote":null},{"question":"And in his resurrection?","answer":"Yes.","verse":"For we are planted together in the likeness of his resurrection,","reference":"Romans 6:5","refs":[{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"footnote":null},{"question":"Is this fellowship by faith?","answer":"Yes.","verse":"We are risen with him through the faith of the operation of God,","reference":"Colossians 2:12","refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"footnote":null}],[{"question":"Is baptism a sign of our ingrafting into Christ?","answer":"Yes.","verse":"We are baptized into Jesus Christ,","reference":"Romans 6:3","refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"footnote":null},{"question":"And of the crucifixion of the old man?","answer":"Yes.","verse":"Knowing this, that our old man is crucified with him,","reference":"Romans 6:6","refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"footnote":null},{"question":"And of the destruction of sin?","answer":"Yes.","verse":"That the body of sin might be destroyed,","reference":"Romans 6:6","refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"footnote":null},{"question":"Doth it signify the removal of the guilt of sin?","answer":"Yes.","verse":"Be baptized for the remission of sins,","reference":"Acts 2:38","refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"footnote":null},{"question":"And the washing away the filth of it?","answer":"Yes.","verse":"Be baptized and wash away thy sins,","reference":"Acts 22:16","refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"footnote":null},{"question":"But is baptism of itself sufficient for any of these purposes?","answer":"No.","verse":"For it is the blood of Christ that cleanseth us from all sin,","reference":"1 John 1:7","refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"footnote":null}],[{"question":"Is baptism an engagement to yield ourselves unto God?","answer":"Yes.","verse":"Yield yourselves unto God as those that are alive from the dead,","reference":"Romans 6:13","refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]}],"footnote":null},{"question":"And to live in brotherly love?","answer":"Yes.","verse":"For we are baptized into one body,","reference":"1 Corinthians 12:13","refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"footnote":null},{"question":"And to walk in newness of life?","answer":"Yes.","verse":"We also should walk in newness of life,","reference":"Romans 6:4","refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"footnote":null},{"question":"And was it designed to be a standing ordinance in the church of Christ?","answer":"Yes.","verse":"To the end of the world,","reference":"Matthew 28:20","refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"footnote":null}]]},{"question":98,"paragraphs":[[{"question":"Is baptism to be administered to such who repent?","answer":"Yes.","verse":"It is the baptism of repentance,","reference":"Mark 1:4","refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]}],"footnote":null},{"question":"And to all such?","answer":"Yes.","verse":"Repent and be baptized every one of you,","reference":"Acts 2:37","refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"footnote":null},{"question":"And to none but such?","answer":"No.","verse":"O generation of vipers, who hath warned you to flee from the wrath to come?","reference":"Matthew 3:7","refs":[{"printed":"Matthew 3:7","osis":["Matt.3.7"]}],"footnote":null},{"question":"Should this repentance be actually professed?","answer":"Yes.","verse":"They were baptized in Jordan, confessing their sins,","reference":"Matthew 3:6","refs":[{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"footnote":null},{"question":"And appear in its fruits?","answer":"Yes.","verse":"Bring forth fruits meet for repentance,","reference":"Matthew 3:8","refs":[{"printed":"Matthew 3:8","osis":["Matt.3.8"]}],"footnote":null},{"question":"And have the worst of sinners upon their repentance a right to baptism?","answer":"Yes.","verse":"Then came also publicans to be baptized,","reference":"Luke 3:12","refs":[{"printed":"Luke 3:12","osis":["Luke.3.12"]}],"footnote":null}],[{"question":"Should faith be before baptism?","answer":"Yes.","verse":"The Corinthians believed and were baptized,","reference":"Acts 18:8","refs":[{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"footnote":null},{"question":"Will a credible profession of faith justify the administration of this ordinance?","answer":"Yes.","verse":"For Simon Magus believed and was baptized,","reference":"Acts 8:13","refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"footnote":null},{"question":"But will real faith only justify a submission to it?","answer":"Yes.","verse":"If thou believest with all thine heart thou mayest,","reference":"Acts 8:37","refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"footnote":null},{"question":"And will the ordinance be unavailable where faith is wanting?","answer":"Yes.","verse":"For whatsoever is not of faith is sin,","reference":"Romans 14:23","refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"footnote":null}],[{"question":"Must persons first be taught before they are baptized?","answer":"Yes.","verse":"Go teach all nations, baptizing them,","reference":"Matthew 28:19","refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"footnote":null},{"question":"And appear to be partakers of the Holy Ghost?","answer":"Yes.","verse":"Can any man forbid water that these should not be baptized, who have received the Holy Ghost as well as we?","reference":"Acts 10:47","refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"footnote":null},{"question":"And gladly receive the word?","answer":"Yes.","verse":"They that gladly received the word were baptized,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null},{"question":"And discover a disposition to obey?","answer":"Yes.","verse":"Men and brethren, what shall we do? And Peter said, repent and be baptized,","reference":"Acts 2:37","refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"footnote":null}],[{"question":"Should baptism be a matter of choice in those that submit to it?","answer":"Yes.","verse":"See there is water, what doth hinder me to be baptized?","reference":"Acts 8:36","refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"footnote":null},{"question":"And their own act and deed?","answer":"Yes.","verse":"They went out to him and were baptized,","reference":"Mark 1:5","refs":[{"printed":"Mark 1:5","osis":["Mark.1.5"]}],"footnote":null},{"question":"And the answer of a good conscience?","answer":"Yes.","verse":"For baptism saveth us, as it is the answer of a good conscience towards God,","reference":"1 Peter 3:21","refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"footnote":null},{"question":"And where these qualifications are wanting, should baptism be refused?","answer":"Yes.","verse":"Give not that which is holy unto dogs,","reference":"Matthew 7:6","refs":[{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"footnote":null}]]},{"question":99,"paragraphs":[[{"question":"Are the subjects of baptism plainly set forth in the divine word?","answer":"Yes.","verse":"They were baptized both men and women,","reference":"Acts 8:12","refs":[{"printed":"Acts 8:12","osis":["Acts.8.12"]}],"footnote":null},{"question":"And doth the silence of scripture concerning others amount to a prohibition?","answer":"Yes.","verse":"Who hath required this at your hand?","reference":"Isaiah 1:12","refs":[{"printed":"Isaiah 1:12","osis":["Isa.1.12"]}],"footnote":null}],[{"question":"Had children a right to circumcision under the law?","answer":"Yes.","verse":"Every man child among you shall be circumcised,","reference":"Genesis 17:10","refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"footnote":null},{"question":"And had servants the same?","answer":"Yes.","verse":"Abraham circumcised his son and all that were bought with his money the same day,","reference":"Genesis 17:23","refs":[{"printed":"Genesis 17:23","osis":["Gen.17.23"]}],"footnote":null},{"question":"Was this in itself a privilege?","answer":"No.","verse":"For it was a part of that hand writing of ordinances that was against us,","reference":"Colossians 2:14","refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"footnote":null},{"question":"And is it now abolished?","answer":"Yes.","verse":"For Christ hath took it out of the way, nailing it to his cross,","reference":"Colossians 2:14","refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"footnote":null}],[{"question":"Doth not baptism come in the room of circumcision?","answer":"No.","verse":"For Christ was both circumcised and baptized,","reference":"Luke 2:21","refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"footnote":null},{"question":"Had the apostles a fair opportunity to mention such a substitution had it taken place?","answer":"Yes.","verse":"For some said, Except ye be circumcised after the manner of Moses ye cannot be saved,","reference":"Acts 15:1","refs":[{"printed":"Acts 15:1","osis":["Acts.15.1"]}],"footnote":null},{"question":"And did they mention it?","answer":"No.","verse":"They only made a decree,","reference":"Acts 15:19, 28","refs":[{"printed":"Acts 15:19, 28","osis":["Acts.15.19","Acts.15.28"]}],"footnote":null}],[{"question":"Was not the covenant made with Abraham, the covenant of grace?","answer":"No.","verse":"But a mixed covenant, consisting partly of temporal blessings,","reference":"Genesis 17:2–14","refs":[{"printed":"Genesis 17:2–14","osis":["Gen.17.2-Gen.17.14"]}],"footnote":null},{"question":"But as far as it was a covenant of grace, did it not belong to all Abraham’s natural seed?","answer":"No.","verse":"Not because they are the seed of Abraham are they all children,","reference":"Romans 9:7","refs":[{"printed":"Romans 9:7","osis":["Rom.9.7"]}],"footnote":null},{"question":"But is it not said for an everlasting covenant to be a God to thee and to thy seed after thee?","answer":"Yes.","verse":"But the children of the promise are counted for the seed,","reference":"Romans 9:8","refs":[{"printed":"Romans 9:8","osis":["Rom.9.8"]}],"footnote":null},{"question":"Are all others then, whether infants or adults, excluded?","answer":"Yes.","verse":"For they are, aliens from the commonwealth of Israel,","reference":"Ephesians 2:12","refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"footnote":null}],[{"question":"Was not circumcision a seal of the covenant?","answer":"No.","verse":"But a token of it,","reference":"Genesis 17:11","refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]}],"footnote":null},{"question":"Was it a seal to Abraham?","answer":"Yes.","verse":"And to him only a seal of the righteousness of the faith which he had yet being uncircumcised,","reference":"Romans 4:11","refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"footnote":null},{"question":"Are not the children of believers included in the covenant?","answer":"No.","verse":"They which are the children of the flesh, are not the seed of God,","reference":"Romans 9:8","refs":[{"printed":"Romans 9:8","osis":["Rom.9.8"]}],"footnote":null},{"question":"Must they therefore be Christ’s in order to be the right seed?","answer":"Yes.","verse":"If ye be Christ’s, then are ye Abraham’s seed, and heir; according to the promise,","reference":"Galatians 3:29","refs":[{"printed":"Galatians 3:29","osis":["Gal.3.29"]}],"footnote":null}],[{"question":"Were not children brought to Christ to be baptized?","answer":"No.","verse":"But that he should put his hands on them and pray,","reference":"Matthew 19:13","refs":[{"printed":"Matthew 19:13","osis":["Matt.19.13"]}],"footnote":null},{"question":"And does even this appear to have been an unusual thing?","answer":"Yes.","verse":"For the disciples rebuked them,","reference":"Matthew 19:13","refs":[{"printed":"Matthew 19:13","osis":["Matt.19.13"]}],"footnote":null},{"question":"But does not the apostle say, the promise is to you and to your children?","answer":"Yes.","verse":"But he adds, even to as many as the Lord our God shall call,","reference":"Acts 2:39","refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"footnote":null}],[{"question":"Might not infants be included in the household of Crispus which was baptized?","answer":"No.","verse":"For we read that he believed with all his house,","reference":"Acts 18:8","refs":[{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"footnote":null},{"question":"Or in that of the jailer?","answer":"No.","verse":"For he rejoiced, believing in God with all his house,","reference":"Acts 16:34","refs":[{"printed":"Acts 16:34","osis":["Acts.16.34"]}],"footnote":null},{"question":"Or in that of Stephanas?","answer":"No.","verse":"For they had addicted themselves to the ministry of the saints,","reference":"1 Corinthians 16:15","refs":[{"printed":"1 Corinthians 16:15","osis":["1Cor.16.15"]}],"footnote":null},{"question":"Or in that of Lydia?","answer":"No.","verse":"For the apostles entered into the house of Lydia, and when they had seen the brethren, they comforted them and departed,","reference":"Acts 16:40","refs":[{"printed":"Acts 16:40","osis":["Acts.16.40"]}],"footnote":null}],[{"question":"Are not infants members of the gospel church as they were once of the Jewish?","answer":"No.","verse":"For it consists of such as are sanctified in Christ Jesus, and called to be saints,","reference":"1 Corinthians 1:2","refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"footnote":null},{"question":"May they not be disciples?","answer":"No.","verse":"For we are made and not born disciples,","reference":"John 4:1","refs":[{"printed":"John 4:1","osis":["John.4.1"]}],"footnote":"Christ did not make them disciples by baptizing them, but first made them disciples and then baptized them."},{"question":"But are they not said to be holy?","answer":"Yes.","verse":"In the same sense as the unbelieving husband or wife,","reference":"1 Corinthians 7:14","refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"footnote":null}],[{"question":"Does not that passage, of such is the kingdom of heaven, favour infant baptism?","answer":"No.","verse":"For Christ explains it, by adding, Whosoever shall not receive the kingdom of God as a little child shall not enter therein,","reference":"Mark 10:15","refs":[{"printed":"Mark 10:15","osis":["Mark.10.15"]}],"footnote":null},{"question":"Nor that, if the root is holy so also are the branches?","answer":"No.","verse":"For that which is born of the flesh is flesh,","reference":"John 3:6","refs":[{"printed":"John 3:6","osis":["John.3.6"]}],"footnote":null},{"question":"Should we in this and all other controversies be guided by the word of God?","answer":"Yes.","verse":"In all things I have said unto thee be thou circumspect,","reference":"Exodus 23:13","refs":[{"printed":"Exodus 23:13","osis":["Exod.23.13"]}],"footnote":null},{"question":"And not pay an undue regard to the customs or opinions of men?","answer":"No.","verse":"Walk ye not in the statutes of your fathers, nor observe their judgments. I am the Lord your God,","reference":"Ezekiel 20:18–19","refs":[{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]}],"footnote":null}]]},{"question":100,"paragraphs":[[{"question":"Should we be concerned about the mode or manner of religious worship?","answer":"Yes.","verse":"Let one of the priests teach them the manner of the God of the land,","reference":"2 Kings 17:27","refs":[{"printed":"2 Kings 17:27","osis":["2Kgs.17.27"]}],"footnote":null},{"question":"And will God be displeased if we are negligent therein?","answer":"Yes.","verse":"The Lord our God made a breach upon us, for that we sought him not after the due order,","reference":"1 Chronicles 15:13","refs":[{"printed":"1 Chronicles 15:13","osis":["1Chr.15.13"]}],"footnote":null}],[{"question":"Is water requisite in baptism?","answer":"Yes.","verse":"See here is water,","reference":"Acts 8:36","refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"footnote":null},{"question":"And much water?","answer":"Yes.","verse":"John was also baptizing in Enon, near to Salim, because there was much water there,","reference":"John 3:23","refs":[{"printed":"John 3:23","osis":["John.3.23"]}],"footnote":null},{"question":"And is this used to signify an internal washing?","answer":"Yes.","verse":"And our bodies washed with pure water,","reference":"Hebrews 10:22","refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"footnote":null}],[{"question":"Does baptism appear to be by immersion from the action of the person administering?","answer":"Yes.","verse":"For Philip went down into the water, and baptized the eunuch,","reference":"Acts 8:38","refs":[{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"footnote":null},{"question":"And the action of the person to whom it was administered?","answer":"Yes.","verse":"And Jesus when he was baptized, went straight way up out of the water,","reference":"Matthew 3:16","refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]}],"footnote":null},{"question":"And from the place where it was administered?","answer":"Yes.","verse":"They were baptized of him in Jordan,","reference":"Matthew 3:6","refs":[{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"footnote":null},{"question":"And from the thing signified thereby?","answer":"Yes.","verse":"Being buried with him in baptism, wherein also ye are risen with him,","reference":"Colossians 2:12","refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"footnote":null},{"question":"But may not sprinkling or pouring of water do as well?","answer":"No.","verse":"For there is but one baptism,","reference":"Ephesians 4:5","refs":[{"printed":"Ephesians 4:5","osis":["Eph.4.5"]}],"footnote":null}],[{"question":"Was water brought or carried to the persons that were to be baptized?","answer":"No.","verse":"The same baptizeth, and all men come unto him,","reference":"John 3:20","refs":[{"printed":"John 3:20","osis":["John.3.20"]}],"footnote":null},{"question":"Might not water be applied to the persons when they came?","answer":"No.","verse":"For Jesus was baptized of John into Jordan,","reference":"Mark 1:9","refs":[{"printed":"Mark 1:9","osis":["Mark.1.9"]}],"footnote":null},{"question":"But may not another method be used in cold countries?","answer":"No.","verse":"Go ye into all the world, and teach all nations, baptizing (or dipping) them,","reference":"Matthew 28:19","refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"footnote":null}],[{"question":"Was the children of Israel’s passage through the Red sea a figure of baptism?","answer":"Yes.","verse":"They were all baptized unto Moses in the cloud and in the sea,","reference":"1 Corinthians 10:1–2","refs":[{"printed":"1 Corinthians 10:1–2","osis":["1Cor.10.1-1Cor.10.2"]}],"footnote":null},{"question":"May we not suppose then, that they were sprinkled by the cloud?","answer":"No.","verse":"For it was a cloud of darkness to the Egyptians but gave light to the Israelites,","reference":"Exodus 14:20","refs":[{"printed":"Exodus 14:20","osis":["Exod.14.20"]}],"footnote":null},{"question":"Or that they were washed by the sea?","answer":"No.","verse":"For the waters were a wall to them on their right hand, and on their left,","reference":"Exodus 14:25","refs":[{"printed":"Exodus 14:25","osis":["Exod.14.25"]}],"footnote":null}]]},{"question":101,"paragraphs":[[{"question":"Is there an invisible church of Christ?","answer":"Yes.","verse":"Unto the general assembly and church of the firstborn,","reference":"Hebrews 12:23","refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"footnote":null},{"question":"Doth this consist of all the elect?","answer":"Yes.","verse":"Which are written in heaven,","reference":"Hebrews 12:23","refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"footnote":null},{"question":"Is there a visible church of Christ upon earth?","answer":"Yes.","verse":"For we read that Saul made a havoc of the church,","reference":"Acts 8:3","refs":[{"printed":"Acts 8:3","osis":["Acts.8.3"]}],"footnote":null},{"question":"Doth this consist of professing believers?","answer":"Yes.","verse":"They that gladly received the word were added to the church,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null},{"question":"Is this church divided into separate assemblies which are also called churches?","answer":"Yes.","verse":"Then had the churches rest,","reference":"Acts 9:31","refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"footnote":null},{"question":"Were these churches national or provincial?","answer":"No.","verse":"For we read of the churches in Galatia,","reference":"Galatians 1:2","refs":[{"printed":"Galatians 1:2","osis":["Gal.1.2"]}],"footnote":null}],[{"question":"Doth a particular gospel church consist of as many as may comfortably meet together in one place?","answer":"Yes.","verse":"When they had gathered the church together, they rehearsed all that God had done,","reference":"Acts 14:27","refs":[{"printed":"Acts 14:27","osis":["Acts.14.27"]}],"footnote":null},{"question":"Is it a voluntary society?","answer":"Yes.","verse":"They first gave their own selves unto the Lord, and unto us by the will of God,","reference":"2 Corinthians 8:5","refs":[{"printed":"2 Corinthians 8:5","osis":["2Cor.8.5"]}],"footnote":null},{"question":"And an authoritative one?","answer":"Yes.","verse":"When ye are gathered together with the power of our Lord Jesus Christ to deliver such an one to Satan,","reference":"1 Corinthians 5:5","refs":[{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]}],"footnote":null},{"question":"And should it be an orderly one?","answer":"Yes.","verse":"Joying and beholding your order,","reference":"Colossians 2:5","refs":[{"printed":"Colossians 2:5","osis":["Col.2.5"]}],"footnote":null},{"question":"And doth Christ own such churches as his own?","answer":"Yes.","verse":"What thou seest write in a book, and send it to the seven churches which are in Asia,","reference":"Revelation 1:11","refs":[{"printed":"Revelation 1:11","osis":["Rev.1.11"]}],"footnote":null}],[{"question":"Is it the duty of baptized believers to separate themselves from the world?","answer":"Yes.","verse":"Come out from among them and be ye separate,","reference":"2 Corinthians 6:17","refs":[{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]}],"footnote":null},{"question":"And to join themselves to some particular church of Christ?","answer":"Yes.","verse":"Paul essayed to join himself to the disciples,","reference":"Acts 9:26","refs":[{"printed":"Acts 9:26","osis":["Acts.9.26"]}],"footnote":null},{"question":"And should they do this soon after their baptism?","answer":"Yes.","verse":"They were baptized, and the same day there were added to them about three thousand souls,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null}],[{"question":"Is Christian fellowship necessary for the glory of God?","answer":"Yes.","verse":"That we may with one mind and one mouth glorify God,","reference":"Romans 15:6","refs":[{"printed":"Romans 15:6","osis":["Rom.15.6"]}],"footnote":null},{"question":"And for the celebration of gospel ordinances?","answer":"Yes.","verse":"The church of Corinth came together into one place—to eat the Lord’s supper,","reference":"1 Corinthians 11:20","refs":[{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"footnote":null},{"question":"And for mutual edification?","answer":"Yes.","verse":"Woe to him that is alone when he falleth, for he hath not another to help him up,","reference":"Ecclesiastes 4:10","refs":[{"printed":"Ecclesiastes 4:10","osis":["Eccl.4.10"]}],"footnote":null},{"question":"Should those therefore that enter into church fellowship endeavour to answer the ends of it?","answer":"Yes.","verse":"Let us consider one another to provoke unto love and to good works,","reference":"Hebrews 10:24","refs":[{"printed":"Hebrews 10:24","osis":["Heb.10.24"]}],"footnote":null}]]},{"question":102,"paragraphs":[[{"question":"Is the Lord’s supper of divine appointment?","answer":"Yes.","verse":"It was received of the Lord,","reference":"1 Corinthians 11:23","refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"footnote":null},{"question":"Did Christ institute it a little before his death?","answer":"Yes.","verse":"The same night wherein he was betrayed,","reference":"1 Corinthians 11:23","refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"footnote":null},{"question":"And doth this add force to the command?","answer":"Yes.","verse":"Thy Father did command before he died,","reference":"Genesis 50:16","refs":[{"printed":"Genesis 50:16","osis":["Gen.50.16"]}],"footnote":null},{"question":"Are all true Christians invited hereto?","answer":"Yes.","verse":"Come, for all things are now ready,","reference":"Luke 14:17","refs":[{"printed":"Luke 14:17","osis":["Luke.14.17"]}],"footnote":null},{"question":"And shall they be welcome if they come?","answer":"Yes.","verse":"Eat, 0 friends, drink, yea drink abundantly, O beloved,","reference":"Song of Solomon 5:1","refs":[{"printed":"Song of Solomon 5:1","osis":["Song.5.1"]}],"footnote":null}],[{"question":"Is bread to be used in this ordinance?","answer":"Yes.","verse":"For he took bread,","reference":"Matthew 26:26","refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"footnote":null},{"question":"And wine?","answer":"Yes.","verse":"He took the cup when he had supped,","reference":"1 Corinthians 11:25","refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"footnote":null},{"question":"Are bread and wine significative of all the necessaries of life?","answer":"Yes.","verse":"Eat thy bread with joy and drink thy wine with a merry heart,","reference":"Ecclesiastes 9:7","refs":[{"printed":"Ecclesiastes 9:7","osis":["Eccl.9.7"]}],"footnote":null},{"question":"And do they herein aptly represent Christ?","answer":"Yes.","verse":"For it hath pleased the Father that in him should all fullness dwell,","reference":"Colossians 1:19","refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"footnote":null}],[{"question":"Must the elements be blessed?","answer":"Yes.","verse":"The cup of blessing which we bless,","reference":"1 Corinthians 10:16","refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"footnote":null},{"question":"And when blessed be given and received?","answer":"Yes.","verse":"Jesus took bread and gave it to them, he also took the cup and gave it to them,","reference":"Mark 14:22–23","refs":[{"printed":"Mark 14:22–23","osis":["Mark.14.22-Mark.14.23"]}],"footnote":null},{"question":"And may all partake of the latter as well as the former?","answer":"Yes.","verse":"Drink ye all of it,","reference":"Matthew 26:27","refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]}],"footnote":null}],[{"question":"Doth the bread signify the body of Christ?","answer":"Yes.","verse":"This is my body,","reference":"1 Corinthians 11:24","refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"footnote":null},{"question":"Doth the wine signify the blood of Christ?","answer":"Yes.","verse":"This cup is the new testament in my blood,","reference":"Luke 22:20","refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"footnote":null},{"question":"Is the doctrine then of Christ crucified, meat and drink to a believing soul?","answer":"Yes.","verse":"My flesh is meat indeed, and my blood is drink indeed,","reference":"John 6:55","refs":[{"printed":"John 6:55","osis":["John.6.55"]}],"footnote":null},{"question":"And are we to feed upon that doctrine?","answer":"Yes.","verse":"He that eateth me, even he shall live by me,","reference":"John 6:57","refs":[{"printed":"John 6:57","osis":["John.6.57"]}],"footnote":null}],[{"question":"Is this a commemorative ordinance?","answer":"Yes.","verse":"Do this in remembrance of me,","reference":"1 Corinthians 11:24","refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"footnote":null},{"question":"Doth it show forth the death of Christ?","answer":"Yes.","verse":"As oft as ye eat of this bread and drink of this cup, ye do show forth the Lord’s death,","reference":"1 Corinthians 11:25","refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"footnote":null},{"question":"Doth it show forth the painfulness of his death?","answer":"Yes.","verse":"This is my body which is broken,","reference":"1 Corinthians 11:24","refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"footnote":null},{"question":"And the end of it?","answer":"Yes.","verse":"This is my blood which is shed for many, for the remission of sins,","reference":"Matthew 26:28","refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"footnote":null},{"question":"Should we therefore be careful how we attend upon it?","answer":"Yes.","verse":"Lest we crucify to ourselves the Son of God afresh,","reference":"Hebrews 6:6","refs":[{"printed":"Hebrews 6:6","osis":["Heb.6.6"]}],"footnote":null}],[{"question":"Is this ordinance a public testimony of our communion with Christ?","answer":"Yes.","verse":"The cup of blessing which we bless, is it not the communion of the blood of Christ?","reference":"1 Corinthians 10:16","refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"footnote":null},{"question":"And of our love to and fellowship with the saints?","answer":"Yes.","verse":"We are all partakers of that one bread,","reference":"1 Corinthians 10:17","refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"footnote":null},{"question":"Is it designed to promote spiritual joy and thankfulness?","answer":"Yes.","verse":"A feast is made for laughter,","reference":"Ecclesiastes 10:19","refs":[{"printed":"Ecclesiastes 10:19","osis":["Eccl.10.19"]}],"footnote":null},{"question":"And as an earnest of better provisions above?","answer":"Yes.","verse":"I will not drink henceforth of the fruit of the vine till I drink it new with you in my Father’s kingdom,","reference":"Matthew 26:29","refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"footnote":null},{"question":"Is it therefore to be a standing ordinance in the church of Christ?","answer":"Yes.","verse":"Till he come,","reference":"1 Corinthians 11:26","refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"footnote":null}]]},{"question":103,"paragraphs":[[{"question":"May all come to the Lord’s supper?","answer":"No.","verse":"It is not meet to take the children’s bread and cast it to dogs,","reference":"Matthew 15:26","refs":[{"printed":"Matthew 15:26","osis":["Matt.15.26"]}],"footnote":null},{"question":"May those come who are prepared?","answer":"Yes.","verse":"Sanctify yourselves and come with me to the sacrifice,","reference":"1 Samuel 16:5","refs":[{"printed":"1 Samuel 16:5","osis":["1Sam.16.5"]}],"footnote":null},{"question":"But after all our care will there be some intruders?","answer":"Yes.","verse":"Friend, how earnest thou in hither?","reference":"Matthew 22:12","refs":[{"printed":"Matthew 22:12","osis":["Matt.22.12"]}],"footnote":null}],[{"question":"Are baptized believers proper subjects of this ordinance?","answer":"Yes.","verse":"They that were baptized—continued in the apostles’ fellowship, and in breaking of bread,","reference":"Acts 2:41","refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"footnote":null},{"question":"Should this their faith be professed?","answer":"Yes.","verse":"For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,","reference":"Romans 10:10","refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"footnote":null},{"question":"And be joined with repentance?","answer":"Yes.","verse":"For we read of the foundation of repentance from dead works, and of faith towards God,","reference":"Hebrews 6:1","refs":[{"printed":"Hebrews 6:1","osis":["Heb.6.1"]}],"footnote":null},{"question":"And be exemplified in a good conversation?","answer":"Yes.","verse":"If any man that is called a brother, be a drunkard, or an extortioner, with such an one, no not to eat,","reference":"1 Corinthians 5:11","refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"footnote":null}],[{"question":"May weak believers be admitted?","answer":"Yes.","verse":"Him that is weak in the faith receive ye,","reference":"Romans 14:1","refs":[{"printed":"Romans 14:1","osis":["Rom.14.1"]}],"footnote":null},{"question":"And returning backsliders?","answer":"Yes.","verse":"Restore such an one in the spirit of meekness,","reference":"Galatians 6:1","refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"footnote":null},{"question":"And in all difficult cases should we rather err on the charitable side?","answer":"Yes.","verse":"For charity believeth all things, hopeth all things,","reference":"1 Corinthians 13:7","refs":[{"printed":"1 Corinthians 13:7","osis":["1Cor.13.7"]}],"footnote":null}]]},{"question":104,"paragraphs":[[{"question":"Is previous examination necessary to a right participation of this ordinance?","answer":"Yes.","verse":"Let a man examine himself, and so let him","reference":"1 Corinthians 11:28","refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"footnote":null},{"question":"Should we examine our hearts?","answer":"Yes.","verse":"I commune with mine own heart,","reference":"Psalm 77:6","refs":[{"printed":"Psalm 77:6","osis":["Ps.77.6"]}],"footnote":null},{"question":"And our ways?","answer":"Yes.","verse":"I thought on my ways,","reference":"Psalm 119:59","refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"footnote":null},{"question":"Should we do this impartially?","answer":"Yes.","verse":"Thus saith the Lord, deceive not yourselves,","reference":"Jeremiah 37:9","refs":[{"printed":"Jeremiah 37:9","osis":["Jer.37.9"]}],"footnote":null},{"question":"And diligently?","answer":"Yes.","verse":"My spirit made diligent search,","reference":"Psalm 77:6","refs":[{"printed":"Psalm 77:6","osis":["Ps.77.6"]}],"footnote":null},{"question":"And sedately?","answer":"Yes.","verse":"They sat down to examine the matter,","reference":"Ezra 10:16","refs":[{"printed":"Ezra 10:16","osis":["Ezra.10.16"]}],"footnote":null},{"question":"And when scruples arise should we desire God’s assistance?","answer":"Yes.","verse":"Examine me, O Lord, and prove me,","reference":"Psalm 26:2","refs":[{"printed":"Psalm 26:2","osis":["Ps.26.2"]}],"footnote":null}],[{"question":"Should we examine concerning our knowledge?","answer":"Yes.","verse":"Know ye what I have done to you?","reference":"John 13:12","refs":[{"printed":"John 13:12","osis":["John.13.12"]}],"footnote":null},{"question":"And without this do we partake unworthily?","answer":"Yes.","verse":"Not discerning the Lord’s body,","reference":"1 Corinthians 11:29","refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"footnote":null},{"question":"Should we also inquire into our faith in Jesus Christ?","answer":"Yes.","verse":"Examine yourselves whether ye be in the faith,","reference":"2 Corinthians 13:5","refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"footnote":null},{"question":"And our love to God and one another?","answer":"Yes.","verse":"For without charity we are nothing,","reference":"1 Corinthians 13:2","refs":[{"printed":"1 Corinthians 13:2","osis":["1Cor.13.2"]}],"footnote":null},{"question":"And our repentance?","answer":"Yes.","verse":"For the sacrifices of God are a broken Spirit,","reference":"Psalm 51:17","refs":[{"printed":"Psalm 51:17","osis":["Ps.51.17"]}],"footnote":null},{"question":"And our new obedience?","answer":"Yes.","verse":"Let us keep the feast, not with the leaven of malice and wickedness,","reference":"1 Corinthians 5:8","refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"footnote":null}],[{"question":"Must this sacrament be received with great reverence?","answer":"Yes.","verse":"In thy fear will I worship towards thy holy temple,","reference":"Psalm 5:7","refs":[{"printed":"Psalm 5:7","osis":["Ps.5.7"]}],"footnote":null},{"question":"And with warm affections?","answer":"Yes.","verse":"We will remember thy love more than wine,","reference":"Song of Solomon 1:4","refs":[{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"footnote":null},{"question":"And with goodly sorrow?","answer":"Yes.","verse":"The passover was to be eaten with bitter herbs,","reference":"Exodus 12:8","refs":[{"printed":"Exodus 12:8","osis":["Exod.12.8"]}],"footnote":null},{"question":"And with an holy indifference to the world?","answer":"Yes.","verse":"Ye shall eat with your loins girded, your shoes on your feet, and your staff in your hand,","reference":"Exodus 12:11","refs":[{"printed":"Exodus 12:11","osis":["Exod.12.11"]}],"footnote":null},{"question":"And with spiritual joy and gladness?","answer":"Yes.","verse":"They did eat their meat with gladness, praising God,","reference":"Acts 2:46–47","refs":[{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"footnote":null},{"question":"Should we now renew our engagements to God?","answer":"Yes.","verse":"Thy vows are upon me,","reference":"Psalm 56:12","refs":[{"printed":"Psalm 56:12","osis":["Ps.56.12"]}],"footnote":null},{"question":"And should we afterwards remember and discharge them?","answer":"Yes.","verse":"Pay that which thou hast vowed,","reference":"Ecclesiastes 5:4","refs":[{"printed":"Ecclesiastes 5:4","osis":["Eccl.5.4"]}],"footnote":null}],[{"question":"Do the carnal and unregenerate receive this ordinance unworthily?","answer":"Yes.","verse":"What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction,","reference":"Psalm 50:16–17","refs":[{"printed":"Psalm 50:16–17","osis":["Ps.50.16-Ps.50.17"]}],"footnote":null},{"question":"And the wrathful and uncharitable?","answer":"Yes.","verse":"When ye come together in the church, I hear that there be divisions among you; this is not to eat the Lord’s supper,","reference":"1 Corinthians 11:18, 20","refs":[{"printed":"1 Corinthians 11:18, 20","osis":["1Cor.11.18","1Cor.11.20"]}],"footnote":null},{"question":"And those who partake of it as a common meal?","answer":"Yes.","verse":"Have ye not houses to eat and to drink in?","reference":"1 Corinthians 11:22","refs":[{"printed":"1 Corinthians 11:22","osis":["1Cor.11.22"]}],"footnote":null},{"question":"And who use it as a qualification for civil offices?","answer":"Yes.","verse":"For they say that the table of the Lord is contemptible,","reference":"Malachi 1:7","refs":[{"printed":"Malachi 1:7","osis":["Mal.1.7"]}],"footnote":null},{"question":"Do such offer a great affront to Christ?","answer":"Yes.","verse":"They are guilty of the body and blood of the Lord,","reference":"1 Corinthians 11:27","refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"footnote":null},{"question":"And a great injury to themselves?","answer":"Yes.","verse":"For this cause many are weak and sickly among you, and many sleep,","reference":"1 Corinthians 11:30","refs":[{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]}],"footnote":null},{"question":"And do all these things make self-examination the more necessary?","answer":"Yes.","verse":"For if we would judge ourselves we should not be judged,","reference":"1 Corinthians 11:31","refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"footnote":null}]]},{"question":105,"paragraphs":[[{"question":"Is prayer the duty of all men?","answer":"Yes.","verse":"Men ought always to pray,","reference":"Luke 18:1","refs":[{"printed":"Luke 18:1","osis":["Luke.18.1"]}],"footnote":null},{"question":"Is it the duty of the carnal?","answer":"Yes.","verse":"Pray to God, if perhaps the thought of thine heart may be forgiven thee,","reference":"Acts 8:22","refs":[{"printed":"Acts 8:22","osis":["Acts.8.22"]}],"footnote":null},{"question":"And of the gracious?","answer":"Yes.","verse":"Unto thee will I pray,","reference":"Psalm 5:2","refs":[{"printed":"Psalm 5:2","osis":["Ps.5.2"]}],"footnote":null},{"question":"Is it in a particular manner the duty of the afflicted?","answer":"Yes.","verse":"Is any afflicted? Let him pray,","reference":"James 5:13","refs":[{"printed":"James 5:13","osis":["Jas.5.13"]}],"footnote":null},{"question":"But do all men pray?","answer":"No.","verse":"For some restrain prayer before God,","reference":"Job 15:4","refs":[{"printed":"Job 15:4","osis":["Job.15.4"]}],"footnote":null}],[{"question":"Is ejaculatory prayer a duty?","answer":"Yes.","verse":"So I prayed to the God of heaven,","reference":"Nehemiah 2:4","refs":[{"printed":"Nehemiah 2:4","osis":["Neh.2.4"]}],"footnote":null},{"question":"And secret prayer?","answer":"Yes.","verse":"When thou prayest enter into thy closet,","reference":"Matthew 6:6","refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"footnote":null},{"question":"And family prayer?","answer":"Yes.","verse":"As for me and my house, we will serve the Lord,","reference":"Joshua 24:5","refs":[{"printed":"Joshua 24:5","osis":["Josh.24.5"]}],"footnote":null},{"question":"And public prayer?","answer":"Yes.","verse":"My house is the house of prayer,","reference":"Luke 19:46","refs":[{"printed":"Luke 19:46","osis":["Luke.19.46"]}],"footnote":null},{"question":"And should we conscientiously attend to prayer of every kind?","answer":"Yes.","verse":"Praying always with all prayer,","reference":"Ephesians 6:18","refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"footnote":null}],[{"question":"Is God the object of prayer?","answer":"Yes.","verse":"O thou that hearest prayer, unto thee shall all flesh come,","reference":"Psalm 65:2","refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"footnote":null},{"question":"And is the offering up of our desire to him the essence of prayer?","answer":"Yes.","verse":"Unto thee do I lift up my soul,","reference":"Psalm 25:1","refs":[{"printed":"Psalm 25:1","osis":["Ps.25.1"]}],"footnote":null},{"question":"Must these desires be presented through Christ?","answer":"Yes.","verse":"Whatsoever ye shall ask the Father in my name, he will give it you,","reference":"John 16:23","refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"footnote":null},{"question":"And by the assistance of the Holy Spirit?","answer":"Yes.","verse":"I will pray with the Spirit,","reference":"1 Corinthians 14:15","refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"footnote":null},{"question":"And be in all things regulated by his revealed will?","answer":"Yes.","verse":"For this is the confidence that we have in him, that if we ask any thing according to his will he heareth us,","reference":"1 John 5:14","refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"footnote":null}],[{"question":"Is invocation a part of prayer?","answer":"Yes.","verse":"O God, thou art my God, early will I seek thee,","reference":"Psalm 63:1","refs":[{"printed":"Psalm 63:1","osis":["Ps.63.1"]}],"footnote":null},{"question":"And adoration?","answer":"Yes.","verse":"O Lord my God, thou art very great, thou art clothed with honour and majesty,","reference":"Psalm 104:1","refs":[{"printed":"Psalm 104:1","osis":["Ps.104.1"]}],"footnote":null},{"question":"And confession?","answer":"Yes.","verse":"Father, I have sinned against heaven and in thy sight,","reference":"Luke 15:21","refs":[{"printed":"Luke 15:21","osis":["Luke.15.21"]}],"footnote":null},{"question":"And supplication?","answer":"Yes.","verse":"Lord, if thou wilt thou canst make me clean,","reference":"Matthew 8:2","refs":[{"printed":"Matthew 8:2","osis":["Matt.8.2"]}],"footnote":null},{"question":"And pleading?","answer":"Yes.","verse":"Remember thy word unto thy servant,","reference":"Psalm 119:49","refs":[{"printed":"Psalm 119:49","osis":["Ps.119.49"]}],"footnote":null},{"question":"And intercession?","answer":"Yes.","verse":"I exhort that supplication be made for all men,","reference":"1 Timothy 2:1","refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]}],"footnote":null},{"question":"And thanksgiving?","answer":"Yes.","verse":"Unto thee, O God, do we give thanks,","reference":"Psalm 75:1","refs":[{"printed":"Psalm 75:1","osis":["Ps.75.1"]}],"footnote":null}],[{"question":"Should we pray with judgment?","answer":"Yes.","verse":"I will pray with understanding,","reference":"1 Corinthians 14:15","refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"footnote":null},{"question":"And with humility?","answer":"Yes.","verse":"Let not the Lord be angry, and I will speak but this once,","reference":"Genesis 18:32","refs":[{"printed":"Genesis 18:32","osis":["Gen.18.32"]}],"footnote":null},{"question":"And with sincerity?","answer":"Yes.","verse":"Ye shall seek me, and find me, when ye shall search for me with all your heart,","reference":"Jeremiah 29:13","refs":[{"printed":"Jeremiah 29:13","osis":["Jer.29.13"]}],"footnote":null},{"question":"And in faith?","answer":"Yes.","verse":"Whatsoever ye shall ask in prayer, believing, ye shall receive,","reference":"Matthew 21:22","refs":[{"printed":"Matthew 21:22","osis":["Matt.21.22"]}],"footnote":null}],[{"question":"Must our prayers be particular?","answer":"Yes.","verse":"I would order my cause before him,","reference":"Job 23:4","refs":[{"printed":"Job 23:4","osis":["Job.23.4"]}],"footnote":null},{"question":"And importunate?","answer":"Yes.","verse":"I will not let thee go, except thou bless me,","reference":"Genesis 32:26","refs":[{"printed":"Genesis 32:26","osis":["Gen.32.26"]}],"footnote":null},{"question":"And submissive?","answer":"Yes.","verse":"Not as I will, but as thou wilt,","reference":"Matthew 26:39","refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]}],"footnote":null},{"question":"And joined with suitable endeavours?","answer":"Yes.","verse":"Wherefore criest thou unto me? speak unto the children of Israel, that they go forward,","reference":"Exodus 14:15","refs":[{"printed":"Exodus 14:15","osis":["Exod.14.15"]}],"footnote":null},{"question":"And constant?","answer":"Yes.","verse":"Pray without ceasing,","reference":"1 Thessalonians 5:17","refs":[{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]}],"footnote":null},{"question":"And are such prayers likely to be effectual?","answer":"Yes.","verse":"For God will fulfil the desire of them that fear him,","reference":"Psalm 145:19","refs":[{"printed":"Psalm 145:19","osis":["Ps.145.19"]}],"footnote":null}],[{"question":"Do all that pray succeed in prayer?","answer":"No.","verse":"When ye make many prayers I will not hear,","reference":"Isaiah 1:15","refs":[{"printed":"Isaiah 1:15","osis":["Isa.1.15"]}],"footnote":null},{"question":"Will a bad principle hinder the success of prayer?","answer":"Yes.","verse":"If I regard iniquity in my heart, God will not hear me,","reference":"Psalm 66:18","refs":[{"printed":"Psalm 66:18","osis":["Ps.66.18"]}],"footnote":null},{"question":"And a bad intention?","answer":"Yes.","verse":"Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts,","reference":"James 4:3","refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"footnote":null},{"question":"And will a want of success in prayer soon lead to a neglect of it?","answer":"Yes.","verse":"For what profit should we have if we pray unto him?","reference":"Job 21:15","refs":[{"printed":"Job 21:15","osis":["Job.21.15"]}],"footnote":null}]]},{"question":106,"paragraphs":[[{"question":"Do we need direction in prayer?","answer":"Yes.","verse":"For we cannot order our speech by reason of darkness,","reference":"Job 37:19","refs":[{"printed":"Job 37:19","osis":["Job.37.19"]}],"footnote":null},{"question":"Should we therefore seek direction of God?","answer":"Yes.","verse":"Lord, teach us to pray,","reference":"Luke 11:1","refs":[{"printed":"Luke 11:1","osis":["Luke.11.1"]}],"footnote":null},{"question":"Are there particular directions for prayer in the word of God?","answer":"Yes.","verse":"Take with you words and turn unto the Lord; say unto him,","reference":"Hosea 14:2","refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]}],"footnote":null},{"question":"And particular examples of prayer?","answer":"Yes.","verse":"And Jabez called upon the God of Israel, saying,","reference":"1 Chronicles 4:10","refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"footnote":null},{"question":"Is the scripture then the best rule for our direction in prayer?","answer":"Yes.","verse":"For the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times,","reference":"Psalm 11:6","refs":[{"printed":"Psalm 11:6","osis":["Ps.11.6"]}],"footnote":null},{"question":"And is it through a neglect thereof that we are guilty of so many mistakes in prayer?","answer":"Yes.","verse":"Ye know not what ye ask,","reference":"Matthew 20:22","refs":[{"printed":"Matthew 20:22","osis":["Matt.20.22"]}],"footnote":null}],[{"question":"Is the Lord’s prayer of singular use as a directory for prayer?","answer":"Yes.","verse":"After this manner therefore pray ye,","reference":"Matthew 6:9","refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"footnote":null},{"question":"Doth this prayer consist of a preface?","answer":"Yes.","verse":"Our Father which art in heaven,","reference":"Matthew 6:9","refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"footnote":null},{"question":"And of petitions?","answer":"Yes.","verse":"Hallowed be thy name, thy kingdom come,","reference":"Matthew 6:9","refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"footnote":null},{"question":"And of a doxology or conclusion?","answer":"Yes.","verse":"For thine is the kingdom, the power, and the glory,","reference":"Matthew 6:13","refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"footnote":null},{"question":"Should we imitate this prayer in the brevity and comprehensiveness of it?","answer":"Yes.","verse":"When ye pray use not vain repetitions,","reference":"Matthew 6:7","refs":[{"printed":"Matthew 6:7","osis":["Matt.6.7"]}],"footnote":null},{"question":"And in making the glory of God the top and chief of our desires?","answer":"Yes.","verse":"For what wilt thou do unto thy great name?","reference":"Joshua 7:9","refs":[{"printed":"Joshua 7:9","osis":["Josh.7.9"]}],"footnote":null},{"question":"And in preferring spiritual to temporal good?","answer":"Yes.","verse":"Seek first the kingdom of God and his righteousness,","reference":"Matthew 6:33","refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"footnote":null},{"question":"Should those that are teachers of others, like Christ, instruct them to pray?","answer":"Yes.","verse":"We should be like minded, after the example of Christ Jesus,","reference":"Romans 15:5","refs":[{"printed":"Romans 15:5","osis":["Rom.15.5"]}],"footnote":null}]]},{"question":107,"paragraphs":[[{"question":"Is God a Father?","answer":"Yes.","verse":"O Lord, thou art our Father,","reference":"Isaiah 64:8","refs":[{"printed":"Isaiah 64:8","osis":["Isa.64.8"]}],"footnote":null},{"question":"Is he the Father of all the saints?","answer":"Yes.","verse":"There is one God and Father of all,","reference":"Ephesians 4:6","refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"footnote":null},{"question":"Should they then plead this relation?","answer":"Yes.","verse":"Wilt thou not from this time cry unto me, my Father?","reference":"Jeremiah 3:4","refs":[{"printed":"Jeremiah 3:4","osis":["Jer.3.4"]}],"footnote":null},{"question":"And continually acknowledge his fatherly kindness and care?","answer":"Yes.","verse":"I was cast upon thee from the womb, thou art my God from my mother’s belly,","reference":"Psalm 22:10","refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"footnote":null},{"question":"Doth this title peculiarly belonging to the first person of the ever blessed Trinity?","answer":"Yes.","verse":"I will pray the Father,","reference":"John 14:16","refs":[{"printed":"John 14:16","osis":["John.14.16"]}],"footnote":null},{"question":"But is it confined to him?","answer":"No.","verse":"For Christ is called the everlasting Father,","reference":"Isaiah 9:6","refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"footnote":null}],[{"question":"Should we take occasion from hence to approach God with reverence?","answer":"Yes.","verse":"If ye call on the Father, pass the time of your sojourning here in fear,","reference":"1 Peter 1:17","refs":[{"printed":"1 Peter 1:17","osis":["1Pet.1.17"]}],"footnote":null},{"question":"And with delight?","answer":"Yes.","verse":"I will go unto God, my exceeding joy,","reference":"Psalm 43:4","refs":[{"printed":"Psalm 43:4","osis":["Ps.43.4"]}],"footnote":null},{"question":"And with boldness?","answer":"Yes.","verse":"Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not,","reference":"Isaiah 63:16","refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"footnote":null},{"question":"And with frequency?","answer":"Yes.","verse":"Evening, and morning, and at noon will I pray,","reference":"Psalm 55:17","refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"footnote":null},{"question":"And is such a temper peculiarly suited to the gospel dispensation?","answer":"Yes.","verse":"For ye have not received the spirit of bondage again unto fear, but the spirit of adoption, whereby ye cry, Abba, Father,","reference":"Romans 8:15","refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"footnote":null}],[{"question":"Is God our Father in heaven?","answer":"Yes.","verse":"O Lord God of our fathers, art not thou God in heaven?","reference":"2 Chronicles 20:6","refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"footnote":null},{"question":"Doth this set forth the greatness of God?","answer":"Yes.","verse":"Is not God in the height of heaven? and behold the height of the stars, how high they are,","reference":"Job 22:12","refs":[{"printed":"Job 22:12","osis":["Job.22.12"]}],"footnote":null},{"question":"And his omniscience?","answer":"Yes.","verse":"The Lord’s throne is in heaven, his eyes behold, his eyelids try the children of men,","reference":"Psalm 11:4","refs":[{"printed":"Psalm 11:4","osis":["Ps.11.4"]}],"footnote":null},{"question":"And his power?","answer":"Yes.","verse":"God is in the heavens, he hath done whatsoever he pleased,","reference":"Psalm 115:3","refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"footnote":null},{"question":"And his holiness?","answer":"Yes.","verse":"Thus saith he whose name is holy, I dwell in the high and holy place,","reference":"Isaiah 57:15","refs":[{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"footnote":null},{"question":"And his absolute dominion?","answer":"Yes.","verse":"For the Lord hath prepared his throne in the heavens,","reference":"Psalm 103:19","refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"footnote":null},{"question":"Doth this title distinguish the great God from dumb idols?","answer":"Yes.","verse":"For the Most High dwelleth not in temples made with hands,","reference":"Acts 7:48","refs":[{"printed":"Acts 7:48","osis":["Acts.7.48"]}],"footnote":null},{"question":"And from frail men?","answer":"Yes.","verse":"For we dwell in houses of clay, and our foundation is in the dust,","reference":"Job 4:19","refs":[{"printed":"Job 4:19","osis":["Job.4.19"]}],"footnote":null}],[{"question":"Is this a ground for humility in prayer?","answer":"Yes.","verse":"God is in heaven and thou upon earth, therefore let thy words be few,","reference":"Ecclesiastes 5:2","refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"footnote":null},{"question":"And for confidence?","answer":"Yes.","verse":"Hear thou in heaven, and do,","reference":"1 Kings 8:32","refs":[{"printed":"1 Kings 8:32","osis":["1Kgs.8.32"]}],"footnote":null},{"question":"And for heavenly-mindedness?","answer":"Yes.","verse":"Let us lift up our hearts with our hands unto God in the heavens,","reference":"Lamentations 3:41","refs":[{"printed":"Lamentations 3:41","osis":["Lam.3.41"]}],"footnote":null}],[{"question":"Must we pray with others?","answer":"Yes.","verse":"There were many gathered together, praying,","reference":"Acts 12:12","refs":[{"printed":"Acts 12:12","osis":["Acts.12.12"]}],"footnote":null},{"question":"And for others?","answer":"Yes.","verse":"We must make supplication for all saints,","reference":"Ephesians 6:11","refs":[{"printed":"Ephesians 6:11","osis":["Eph.6.11"]}],"footnote":null},{"question":"And shall prayers put up on earth find acceptance in heaven?","answer":"Yes.","verse":"I will cry unto God most high, he shall send from heaven and save me,","reference":"Psalm 57:2–3","refs":[{"printed":"Psalm 57:2–3","osis":["Ps.57.2-Ps.57.3"]}],"footnote":null}]]},{"question":108,"paragraphs":[[{"question":"Should God’s name be remembered?","answer":"Yes.","verse":"I have remembered thy name in the night,","reference":"Psalm 119:55","refs":[{"printed":"Psalm 119:55","osis":["Ps.119.55"]}],"footnote":null},{"question":"And be loved?","answer":"Yes.","verse":"Let them that love thy name, be joyful,","reference":"Psalm 5:11","refs":[{"printed":"Psalm 5:11","osis":["Ps.5.11"]}],"footnote":null},{"question":"And be feared?","answer":"Yes.","verse":"Unite my heart to fear thy name,","reference":"Psalm 86:11","refs":[{"printed":"Psalm 86:11","osis":["Ps.86.11"]}],"footnote":null},{"question":"And be adored?","answer":"Yes.","verse":"I will bless thy name for ever and ever,","reference":"Psalm 145:1","refs":[{"printed":"Psalm 145:1","osis":["Ps.145.1"]}],"footnote":null},{"question":"And is God’s name worthy of all this?","answer":"Yes.","verse":"For holy and reverend is his name,","reference":"Psalm 111:9","refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"footnote":null}],[{"question":"Should we glorify God in our words?","answer":"Yes.","verse":"If any man speak, let him speak as the oracles of God, that God in all things may be glorified,","reference":"1 Peter 4:11","refs":[{"printed":"1 Peter 4:11","osis":["1Pet.4.11"]}],"footnote":null},{"question":"And in our actions?","answer":"Yes.","verse":"Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory of God,","reference":"Philippians 1:11","refs":[{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"footnote":null},{"question":"Should we do this in the most common actions of life?","answer":"Yes.","verse":"Whether ye eat or drink, or whatsoever ye do, do all to the glory of God,","reference":"1 Corinthians 10:31","refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"footnote":null},{"question":"And at all times and in all circumstances?","answer":"Yes.","verse":"That Christ might be magnified in us, whether it be by life or by death,","reference":"Philippians 1:20","refs":[{"printed":"Philippians 1:20","osis":["Phil.1.20"]}],"footnote":null},{"question":"And should it be our constant prayer and desire that we might thus glorify God?","answer":"Yes.","verse":"Open thou my lips, and my mouth shall show forth thy praise,","reference":"Psalm 51:15","refs":[{"printed":"Psalm 51:15","osis":["Ps.51.15"]}],"footnote":null}],[{"question":"Should we pray that others might glorify God?","answer":"Yes.","verse":"Let them give glory unto the Lord,","reference":"Isaiah 42:12","refs":[{"printed":"Isaiah 42:12","osis":["Isa.42.12"]}],"footnote":null},{"question":"And use our utmost endeavours to excite them so to do?","answer":"Yes.","verse":"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven,","reference":"Matthew 5:16","refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"footnote":null},{"question":"Should we particularly pray that God’s enemies might glorify his name?","answer":"Yes.","verse":"Fill their faces with shame, that they may seek thy name,","reference":"Psalm 83:16","refs":[{"printed":"Psalm 83:16","osis":["Ps.83.16"]}],"footnote":null},{"question":"And grieve when they dishonour and reproach it?","answer":"Yes.","verse":"The reproaches of them that reproached thee are fallen upon me,","reference":"Psalm 69:9","refs":[{"printed":"Psalm 69:9","osis":["Ps.69.9"]}],"footnote":null}],[{"question":"Should we pray that God would glorify himself?","answer":"Yes.","verse":"Father, glorify thy name,","reference":"John 12:28","refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"footnote":null},{"question":"And that by all events?","answer":"Yes.","verse":"That the wrath of man might praise him,","reference":"Psalm 76:10","refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"footnote":null},{"question":"And is it certain that he will do it?","answer":"Yes.","verse":"I have both glorified it, and I will glorify it again,","reference":"John 12:28","refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"footnote":null},{"question":"Is God’s own glory his end in all that he does?","answer":"Yes.","verse":"I do not this for your sakes, O house of Israel, but for mine holy name’s sake,","reference":"Ezekiel 36:22","refs":[{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"footnote":null},{"question":"Should it therefore be our end in all that we ask?","answer":"Yes.","verse":"Help us, O God of our salvation, for the glory of thy name,","reference":"Psalm 79:9","refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"footnote":null}]]},{"question":109,"paragraphs":[[{"question":"Hath God a peculiar kingdom in this world?","answer":"Yes.","verse":"For the kingdom of God is within you,","reference":"Luke 17:21","refs":[{"printed":"Luke 17:21","osis":["Luke.17.21"]}],"footnote":null},{"question":"Is this a spiritual kingdom?","answer":"Yes.","verse":"For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost,","reference":"Romans 14:17","refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"footnote":null},{"question":"And a powerful kingdom?","answer":"Yes.","verse":"For the kingdom of God is not in word but in power,","reference":"1 Corinthians 4:20","refs":[{"printed":"1 Corinthians 4:20","osis":["1Cor.4.20"]}],"footnote":null},{"question":"Is Christ the administrator of this kingdom?","answer":"Yes.","verse":"He therefore died and rose, and revived that he might be Lord both of the dead and living,","reference":"Romans 14:9","refs":[{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"footnote":null},{"question":"And are the saints the subjects of it?","answer":"Yes.","verse":"They are translated into the kingdom of God’s dear","reference":"Colossians 1:13","refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]}],"footnote":null},{"question":"And is the written word the law of it?","answer":"Yes.","verse":"Out of Zion shall go forth the law, and the word of the Lord from Jerusalem,","reference":"Isaiah 2:3","refs":[{"printed":"Isaiah 2:3","osis":["Isa.2.3"]}],"footnote":null}],[{"question":"Hath Satan set up a kingdom in opposition to that of Christ?","answer":"Yes.","verse":"He is the prince of this world,","reference":"John 16:11","refs":[{"printed":"John 16:11","osis":["John.16.11"]}],"footnote":null},{"question":"And doth he rule in this kingdom?","answer":"Yes.","verse":"He now worketh in the children of disobedience,","reference":"Ephesians 2:2","refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"footnote":null},{"question":"Doth he do all that he can to hinder the progress of Christ’s kingdom?","answer":"Yes.","verse":"We would have come to you once and again, but Satan hindered us,","reference":"1 Thessalonians 2:18","refs":[{"printed":"1 Thessalonians 2:18","osis":["1Thess.2.18"]}],"footnote":null},{"question":"But is his power limited?","answer":"Yes.","verse":"Behold he is in thine hand, but save his life,","reference":"Job 2:6","refs":[{"printed":"Job 2:6","osis":["Job.2.6"]}],"footnote":null},{"question":"And should we pray that it might be more and more restrained?","answer":"Yes.","verse":"The Lord rebuke thee, O Satan,","reference":"Zechariah 3:2","refs":[{"printed":"Zechariah 3:2","osis":["Zech.3.2"]}],"footnote":null},{"question":"And have we reason to hope that our prayer shall be answered?","answer":"Yes.","verse":"The God of peace shall bruise Satan under your feet shortly,","reference":"Romans 16:20","refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"footnote":null}],[{"question":"Doth antichrist receive his power from Satan?","answer":"Yes.","verse":"And the dragon gave his power, his seat, and his authority, to the beast,","reference":"Revelation 13:2","refs":[{"printed":"Revelation 13:2","osis":["Rev.13.2"]}],"footnote":null},{"question":"And doth he imitate him in malice, cunning and cruelty?","answer":"Yes.","verse":"His coming is after the working of Satan,","reference":"2 Thessalonians 2:9","refs":[{"printed":"2 Thessalonians 2:9","osis":["2Thess.2.9"]}],"footnote":null},{"question":"And join with him in his opposition to the kingdom of Christ?","answer":"Yes.","verse":"He opposeth and exalteth himself above all that is called God,","reference":"2 Thessalonians 2:4","refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"footnote":null},{"question":"Should we therefore pray for his downfal?","answer":"Yes.","verse":"How long, O Lord, dost thou not judge and avenge our blood on them that dwell on the earth?","reference":"Revelation 6:10","refs":[{"printed":"Revelation 6:10","osis":["Rev.6.10"]}],"footnote":null},{"question":"And will our prayer be answered?","answer":"Yes.","verse":"Babylon the great is fallen, is fallen,","reference":"Revelation 18:2","refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]}],"footnote":null}],[{"question":"Should we pray for sinners?","answer":"Yes.","verse":"God forbid that I should cease praying for you,","reference":"1 Samuel 12:23","refs":[{"printed":"1 Samuel 12:23","osis":["1Sam.12.23"]}],"footnote":null},{"question":"Should we pray that wicked principles might be exploded?","answer":"Yes.","verse":"O send out thy light and thy truth,","reference":"Psalm 43:3","refs":[{"printed":"Psalm 43:3","osis":["Ps.43.3"]}],"footnote":null},{"question":"And wicked practices restrained?","answer":"Yes.","verse":"O let the wickedness of the wicked come to an end,","reference":"Psalm 7:9","refs":[{"printed":"Psalm 7:9","osis":["Ps.7.9"]}],"footnote":null},{"question":"And that wicked persons might be converted and changed?","answer":"Yes.","verse":"I would to God that all that hear me this day were both almost and altogether such as I am,","reference":"Acts 26:29","refs":[{"printed":"Acts 26:29","osis":["Acts.26.29"]}],"footnote":null},{"question":"And should we not only pray for others, but for ourselves?","answer":"Yes.","verse":"Turn thou me, and I shall be turned,","reference":"Jeremiah 31:18","refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]}],"footnote":null}],[{"question":"Should we pray for the church?","answer":"Yes.","verse":"Do good in thy good pleasure unto Zion,","reference":"Psalm 51:18","refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]}],"footnote":null},{"question":"Should we pray that the church might be established?","answer":"Yes.","verse":"That the mountain of the Lord’s house might be established upon the top of the mountains,","reference":"Isaiah 2:2","refs":[{"printed":"Isaiah 2:2","osis":["Isa.2.2"]}],"footnote":null},{"question":"And united?","answer":"Yes.","verse":"Peace be within thy walls,","reference":"Psalm 122:7","refs":[{"printed":"Psalm 122:7","osis":["Ps.122.7"]}],"footnote":null},{"question":"And increased?","answer":"Yes.","verse":"That the kingdoms of this world might become the kingdoms of the Lord, and of his Christ,","reference":"Revelation 11:15","refs":[{"printed":"Revelation 11:15","osis":["Rev.11.15"]}],"footnote":null},{"question":"And reformed?","answer":"Yes.","verse":"That judgment might return unto righteousness and all the upright in heart might follow it,","reference":"Psalm 94:15","refs":[{"printed":"Psalm 94:15","osis":["Ps.94.15"]}],"footnote":null},{"question":"And delivered from the fury of all its oppressors?","answer":"Yes.","verse":"That the rod of the wicked might not rest upon the lot of the righteous,","reference":"Psalm 125:3","refs":[{"printed":"Psalm 125:3","osis":["Ps.125.3"]}],"footnote":null}],[{"question":"Should we pray for the farther calling of the Gentiles?","answer":"Yes.","verse":"That thy way may be known upon earth, and thy saving health among all nations,","reference":"Psalm 67:2","refs":[{"printed":"Psalm 67:2","osis":["Ps.67.2"]}],"footnote":null},{"question":"And for the conversion of the Jews?","answer":"Yes.","verse":"My heart’s desire and prayer to God for Israel is, that they may be saved,","reference":"Romans 10:1","refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"footnote":null},{"question":"Should we pray that magistrates might be raised up to favour the gospel?","answer":"Yes.","verse":"That kings might be nursing fathers and queens nursing mothers to the Israel of God,","reference":"Isaiah 49:23","refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"footnote":null},{"question":"And that the gospel, wherever it is preached, might be followed with success?","answer":"Yes.","verse":"That the word of the Lord might have free course, and be glorified,","reference":"2 Thessalonians 3:1","refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"footnote":null}],[{"question":"Should we pray that particular Christians might be comforted?","answer":"Yes.","verse":"Now our Lord Jesus—comfort your hearts,","reference":"2 Thessalonians 2:17","refs":[{"printed":"2 Thessalonians 2:17","osis":["2Thess.2.17"]}],"footnote":null},{"question":"And sanctified?","answer":"Yes.","verse":"The very God of peace sanctify you wholly,","reference":"1 Thessalonians 5:23","refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"footnote":null},{"question":"And preserved?","answer":"Yes.","verse":"I pray God that your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ,","reference":"1 Thessalonians 5:23","refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"footnote":null}],[{"question":"Is the state of blessedness above called a kingdom?","answer":"Yes.","verse":"This I say, that flesh and blood cannot inherit the kingdom of God,","reference":"1 Corinthians 15:50","refs":[{"printed":"1 Corinthians 15:50","osis":["1Cor.15.50"]}],"footnote":null},{"question":"Is this kingdom yet to come?","answer":"Yes.","verse":"It is glory that shall be revealed,","reference":"1 Peter 5:1","refs":[{"printed":"1 Peter 5:1","osis":["1Pet.5.1"]}],"footnote":null},{"question":"Should we be fully persuaded that it will come?","answer":"Yes.","verse":"Looking for the blessed hope and glorious appearance of the great God and our Saviour,","reference":"Titus 2:13","refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"footnote":null},{"question":"And should we pray that it might come?","answer":"Yes.","verse":"Even so, come, Lord Jesus,","reference":"Revelation 22:20","refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"footnote":null},{"question":"And that we and others might be prepared for it?","answer":"Yes.","verse":"That we might be sincere and without offence till the day of Christ,","reference":"Philippians 1:10","refs":[{"printed":"Philippians 1:10","osis":["Phil.1.10"]}],"footnote":null},{"question":"And admitted into it?","answer":"Yes.","verse":"Desiring to be clothed upon with our house which is from heaven,","reference":"2 Corinthians 5:2","refs":[{"printed":"2 Corinthians 5:2","osis":["2Cor.5.2"]}],"footnote":null}]]},{"question":110,"paragraphs":[[{"question":"Is God’s purpose his will?","answer":"Yes.","verse":"He doth according to his will in the army of heaven and among the inhabitants of the earth,","reference":"Daniel 4:35","refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"footnote":null},{"question":"Should all our actions be referred to this determining will of God?","answer":"Yes.","verse":"Ye ought to say, if the Lord will, we will do this or that,","reference":"James 4:15","refs":[{"printed":"James 4:15","osis":["Jas.4.15"]}],"footnote":null},{"question":"And should we submit to it in all dispensations?","answer":"Yes.","verse":"When he would not be persuaded they ceased, saying, the will of the Lord be done,","reference":"Acts 21:14","refs":[{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"footnote":null}],[{"question":"Doth this submission consist with a due sense of the evil of affliction?","answer":"Yes.","verse":"For we must not despise the chastening of the Lord,","reference":"Hebrews 12:5","refs":[{"printed":"Hebrews 12:5","osis":["Heb.12.5"]}],"footnote":null},{"question":"And with a moderate grief and sorrow, on account of it?","answer":"Yes.","verse":"Hezekiah wept sore,","reference":"Isaiah 38:3","refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"footnote":null},{"question":"And with earnest prayer for deliverance?","answer":"Yes.","verse":"Why hidest thou thy face, and forgettest our affliction?","reference":"Psalm 44:24","refs":[{"printed":"Psalm 44:24","osis":["Ps.44.24"]}],"footnote":null},{"question":"And with the use of all lawful means to obtain it?","answer":"Yes.","verse":"Then the disciples took Saul by night and let him down by the wall in a basket,","reference":"Acts 9:25","refs":[{"printed":"Acts 9:25","osis":["Acts.9.25"]}],"footnote":null}],[{"question":"Should our understandings approve the severest dispensations of providence?","answer":"Yes.","verse":"Good is the word of the Lord which thou hast spoken,","reference":"Isaiah 39:8","refs":[{"printed":"Isaiah 39:8","osis":["Isa.39.8"]}],"footnote":null},{"question":"And our wills be resigned to them?","answer":"Yes.","verse":"Wherefore doth a living man complain, a man for the punishment of his sin,","reference":"Lamentations 3:39","refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"footnote":null},{"question":"And our passions be composed under them?","answer":"Yes.","verse":"Let him curse, because the Lord hath said unto him, curse David. Who then shall say, wherefore hast thou done so?","reference":"2 Samuel 16:10","refs":[{"printed":"2 Samuel 16:10","osis":["2Sam.16.10"]}],"footnote":null},{"question":"And should we pray that we and others might be enabled thus to submit to the will of God?","answer":"Yes.","verse":"That we may be strengthened with all might, unto all patience and long suffering with joyfulness,","reference":"Colossians 1:11","refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"footnote":null}],[{"question":"Are God’s precepts his will?","answer":"Yes.","verse":"They are the good and. perfect, and acceptable will of God,","reference":"Romans 12:2","refs":[{"printed":"Romans 12:2","osis":["Rom.12.2"]}],"footnote":null},{"question":"Are we by nature unwilling to do this will of God?","answer":"Yes.","verse":"We are to every good work reprobate,","reference":"Titus 1:16","refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"footnote":null},{"question":"Should we therefore pray that we might be made willing?","answer":"Yes.","verse":"Incline my heart to thy testimonies,","reference":"Psalm 119:36","refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"footnote":null},{"question":"But when we are willing are we always able?","answer":"No.","verse":"What I would, that I do not,","reference":"Romans 7:15","refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"footnote":null},{"question":"Should we therefore pray that God would make us able as well as willing?","answer":"Yes.","verse":"Strengthen thou me, according to thy word,","reference":"Psalm 119:28","refs":[{"printed":"Psalm 119:28","osis":["Ps.119.28"]}],"footnote":null},{"question":"And should we desire this for others as well as ourselves?","answer":"Yes.","verse":"That they might be perfect in every good work to do his will,","reference":"Hebrews 13:21","refs":[{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"footnote":null}],[{"question":"Do the angels in heaven obey God’s will?","answer":"Yes.","verse":"They do his commandments,","reference":"Psalm 103:20","refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"footnote":null},{"question":"Do they do it cheerfully?","answer":"Yes.","verse":"Bless the Lord, all ye his hosts; ye ministers of his, that do his pleasure,","reference":"Psalm 103:21","refs":[{"printed":"Psalm 103:21","osis":["Ps.103.21"]}],"footnote":null},{"question":"And zealously?","answer":"Yes.","verse":"Who maketh his angels spirits, and his ministers a flaming fire,","reference":"Psalm 104:4","refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"footnote":null},{"question":"And humbly?","answer":"Yes.","verse":"They cover their faces, and their feet with their wings,","reference":"Isaiah 6:2","refs":[{"printed":"Isaiah 6:2","osis":["Isa.6.2"]}],"footnote":null},{"question":"And universally?","answer":"Yes.","verse":"They go straight forward, whithersoever the spirit goes,","reference":"Ezekiel 1:9, 12","refs":[{"printed":"Ezekiel 1:9, 12","osis":["Ezek.1.9","Ezek.1.12"]}],"footnote":null},{"question":"And constantly?","answer":"Yes.","verse":"They always behold the face of our Father,","reference":"Matthew 18:10","refs":[{"printed":"Matthew 18:10","osis":["Matt.18.10"]}],"footnote":null},{"question":"Do saints in the other world resemble the angels in their obedience?","answer":"Yes.","verse":"They are as the angels of God in heaven,","reference":"Matthew 22:30","refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"footnote":null},{"question":"Should saints in this world therefore seek after such a resemblance?","answer":"Yes.","verse":"That he that is feeble, might be as David, and the house of David might be as the angel of the Lord,","reference":"Zechariah 12:8","refs":[{"printed":"Zechariah 12:8","osis":["Zech.12.8"]}],"footnote":null}]]},{"question":111,"paragraphs":[[{"question":"Are temporal blessings forfeited?","answer":"Yes.","verse":"Cursed is the ground for thy sake,","reference":"Genesis 3:17","refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"footnote":null},{"question":"But are they promised?","answer":"Yes.","verse":"My God shall supply all your wants,","reference":"Philippians 4:19","refs":[{"printed":"Philippians 4:19","osis":["Phil.4.19"]}],"footnote":null},{"question":"Should we therefore pray for them?","answer":"Yes.","verse":"O that thou wouldst bless me indeed, and enlarge my coast,","reference":"1 Chronicles 4:10","refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"footnote":null}],[{"question":"Should we pray for temporal blessings with religious views?","answer":"Yes.","verse":"That we may give to him that needeth,","reference":"Ephesians 4:28","refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"footnote":null},{"question":"And should we only pray for a competency of them?","answer":"Yes.","verse":"Feed me with food convenient for me,","reference":"Proverbs 30:8","refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]}],"footnote":null},{"question":"But above all should we entreat God’s blessing upon them?","answer":"Yes.","verse":"And it came to pass as he sat at meat with them, he took bread and blessed it, and gave to them,","reference":"Luke 24:30","refs":[{"printed":"Luke 24:30","osis":["Luke.24.30"]}],"footnote":null},{"question":"And are they then like to be most comfortable to us?","answer":"Yes.","verse":"For every creature is sanctified by the word of God and prayer,","reference":"1 Timothy 4:5","refs":[{"printed":"1 Timothy 4:5","osis":["1Tim.4.5"]}],"footnote":null}],[{"question":"Should we pray for the comforts of life believingly?","answer":"Yes.","verse":"Thou saidst, I will surely do thee good,","reference":"Genesis 32:12","refs":[{"printed":"Genesis 32:12","osis":["Gen.32.12"]}],"footnote":null},{"question":"And yet submissively?","answer":"Yes.","verse":"If he say, I have no delight in thee; behold here I am, let him do to me as seemeth good unto him,","reference":"2 Samuel 15:26","refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"footnote":null},{"question":"Should our prayers be attended with suitable endeavours?","answer":"Yes.","verse":"For thou hast eat the labour of thine hands,","reference":"Psalm 128:2","refs":[{"printed":"Psalm 128:2","osis":["Ps.128.2"]}],"footnote":null},{"question":"And should we pray for others as well as ourselves?","answer":"Yes.","verse":"Forget not the congregation of the poor,","reference":"Psalm 74:19","refs":[{"printed":"Psalm 74:19","osis":["Ps.74.19"]}],"footnote":null}],[{"question":"Should the bread that we pray for be our own bread?","answer":"Yes.","verse":"That we may eat our own bread,","reference":"2 Thessalonians 3:12","refs":[{"printed":"2 Thessalonians 3:12","osis":["2Thess.3.12"]}],"footnote":null},{"question":"And not the bread of deceit?","answer":"No.","verse":"For, though the bread of deceit is sweet to a man, yet afterwards his mouth shall be filled with gravel,","reference":"Proverbs 20:17","refs":[{"printed":"Proverbs 20:17","osis":["Prov.20.17"]}],"footnote":null},{"question":"Nor the bread of oppression?","answer":"No.","verse":"For God shall break in pieces the oppressor,","reference":"Psalm 72:4","refs":[{"printed":"Psalm 72:4","osis":["Ps.72.4"]}],"footnote":null},{"question":"Nor the bread of idleness?","answer":"No.","verse":"For ’tis said of the virtuous woman, that she eateth not the bread of idleness,","reference":"Proverbs 31:27","refs":[{"printed":"Proverbs 31:27","osis":["Prov.31.27"]}],"footnote":null},{"question":"But above all, must we pray for the bread of our souls?","answer":"Yes.","verse":"Lord, evermore give us this bread,","reference":"John 6:34","refs":[{"printed":"John 6:34","osis":["John.6.34"]}],"footnote":null}],[{"question":"Doth this petition exclude an anxious thoughtfulness for futurity?","answer":"Yes.","verse":"Take no thought for the morrow,","reference":"Matthew 6:34","refs":[{"printed":"Matthew 6:34","osis":["Matt.6.34"]}],"footnote":null},{"question":"But doth it forbid a prudent thoughtfulness?","answer":"No.","verse":"Go to the ant, thou sluggard, consider her ways—she provideth her meat in the summer,","reference":"Proverbs 6:6, 8","refs":[{"printed":"Proverbs 6:6, 8","osis":["Prov.6.6","Prov.6.8"]}],"footnote":null},{"question":"Doth it teach us to cast all our care upon God?","answer":"Yes.","verse":"For he careth for us,","reference":"1 Peter 5:7","refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"footnote":null},{"question":"And to look to him for success in our several callings?","answer":"Yes.","verse":"Establish thou the work of our hands upon us,","reference":"Psalm 90:17","refs":[{"printed":"Psalm 90:17","osis":["Ps.90.17"]}],"footnote":null},{"question":"And to ascribe all our prosperity to him?","answer":"Yes.","verse":"Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth,","reference":"Deuteronomy 8","refs":[{"printed":"Deuteronomy 8","osis":["Deut.8"]}],"footnote":null}]]},{"question":112,"paragraphs":[[{"question":"Is sin a debt?","answer":"Yes.","verse":"There was a certain creditor that had two debtors,","reference":"Luke 7:4","refs":[{"printed":"Luke 7:4","osis":["Luke.7.4"]}],"footnote":null},{"question":"Is it a great debt?","answer":"Yes.","verse":"It is ten thousand talents,","reference":"Matthew 18:24","refs":[{"printed":"Matthew 18:24","osis":["Matt.18.24"]}],"footnote":null},{"question":"Is it an increasing debt?","answer":"Yes.","verse":"For we add sin to sin,","reference":"Isaiah 30:1","refs":[{"printed":"Isaiah 30:1","osis":["Isa.30.1"]}],"footnote":null},{"question":"Does God keep an exact account of this debt?","answer":"Yes.","verse":"For our transgression is sealed up in a bag, and he seweth up our iniquity,","reference":"Job 14:17","refs":[{"printed":"Job 14:17","osis":["Job.14.17"]}],"footnote":null},{"question":"And will he require it?","answer":"Yes.","verse":"Whosoever will not harken, I will require it of him,","reference":"Deuteronomy 18:19","refs":[{"printed":"Deuteronomy 18:19","osis":["Deut.18.19"]}],"footnote":null}],[{"question":"Are we apt to think that we can pay this debt?","answer":"Yes.","verse":"Have patience with me, and I will pay thee all,","reference":"Matthew 18:29","refs":[{"printed":"Matthew 18:29","osis":["Matt.18.29"]}],"footnote":null},{"question":"But can we really pay it?","answer":"No.","verse":"They had nothing to pay,","reference":"Luke 7:42","refs":[{"printed":"Luke 7:42","osis":["Luke.7.42"]}],"footnote":null},{"question":"Have we any friend upon earth that can pay it for us?","answer":"No.","verse":"Call now if there be any that will answer thee; and to which of the saints wilt thou turn?","reference":"Job 5:1","refs":[{"printed":"Job 5:1","osis":["Job.5.1"]}],"footnote":null},{"question":"But is there such a friend in heaven?","answer":"Yes.","verse":"Jesus Christ, who is the propitiation for our sins,","reference":"1 John 2:2","refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"footnote":null}],[{"question":"Doth God forgive debts?","answer":"Yes.","verse":"There is forgiveness with thee,","reference":"Psalm 130:4","refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"footnote":null},{"question":"Doth he forgive them freely?","answer":"Yes.","verse":"The remission of sins is according to the riches of his grace,","reference":"Ephesians 1:7","refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"footnote":null},{"question":"And fully?","answer":"Yes.","verse":"Having forgiven all our trespasses,","reference":"Colossians 2:13","refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"footnote":null},{"question":"And finally?","answer":"Yes.","verse":"I will remember their sin no more,","reference":"Jeremiah 31:34","refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]}],"footnote":null}],[{"question":"Should we therefore pray for the forgiveness of our debts?","answer":"Yes.","verse":"Enter not into judgment with thy servant,","reference":"Psalm 143:2","refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"footnote":null},{"question":"Should we pray that God would remit the present punishment of sin?","answer":"Yes.","verse":"Pardon, I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt even until now,","reference":"Numbers 14:19","refs":[{"printed":"Numbers 14:19","osis":["Num.14.19"]}],"footnote":null},{"question":"And that he would deliver us from his everlasting wrath due to sin?","answer":"Yes.","verse":"I will say unto God, do not condemn me,","reference":"Job 10:2","refs":[{"printed":"Job 10:2","osis":["Job.10.2"]}],"footnote":null},{"question":"And that he would restore to us divine comfort, forfeited by sin?","answer":"Yes.","verse":"Restore unto me the joy of thy salvation, and uphold me by thy free Spirit,","reference":"Psalm 51:12","refs":[{"printed":"Psalm 51:12","osis":["Ps.51.12"]}],"footnote":null}],[{"question":"Should we pray for the pardon of sin sensibly?","answer":"Yes.","verse":"As the publican who smote upon his breast, saying, God be merciful to me a sinner,","reference":"Luke 18:13","refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"footnote":null},{"question":"And sincerely?","answer":"Yes.","verse":"Give ear unto my prayer, that goeth not out of feigned lips,","reference":"Psalm 17:1","refs":[{"printed":"Psalm 17:1","osis":["Ps.17.1"]}],"footnote":null},{"question":"And importunately?","answer":"Yes.","verse":"O Lord, hear; O Lord, forgive","reference":"Daniel 9:19","refs":[{"printed":"Daniel 9:19","osis":["Dan.9.19"]}],"footnote":null},{"question":"And argumentatively?","answer":"Yes.","verse":"Why dost thou not pardon my transgression, and take away mine iniquity?","reference":"Job 7:21","refs":[{"printed":"Job 7:21","osis":["Job.7.21"]}],"footnote":null},{"question":"May we here plead the goodness of God’s nature?","answer":"Yes.","verse":"For thou, Lord, art good and ready to forgive,","reference":"Psalm 36:5","refs":[{"printed":"Psalm 36:5","osis":["Ps.36.5"]}],"footnote":null},{"question":"And the greatness of our transgressions?","answer":"Yes.","verse":"Pardon mine iniquity, for it is great,","reference":"Psalm 25:11","refs":[{"printed":"Psalm 25:11","osis":["Ps.25.11"]}],"footnote":null},{"question":"And the glory of his name?","answer":"Yes.","verse":"Purge away our sins, for thy name’s sake,","reference":"Psalm 79:9","refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"footnote":null},{"question":"But above all, should we plead the merit and atonement of Christ?","answer":"Yes.","verse":"Behold, O God our shield, and look upon the face of thine anointed,","reference":"Psalm 84:9","refs":[{"printed":"Psalm 84:9","osis":["Ps.84.9"]}],"footnote":null}],[{"question":"Should we forgive those that have offended us?","answer":"Yes.","verse":"Forbearing one Another, and forgiving one another,","reference":"Colossians 3:13","refs":[{"printed":"Colossians 3:13","osis":["Col.3.13"]}],"footnote":null},{"question":"Must we do this freely?","answer":"Yes.","verse":"Thou shouldst have had compassion, even as I had pity on thee,","reference":"Matthew 18:23","refs":[{"printed":"Matthew 18:23","osis":["Matt.18.23"]}],"footnote":null},{"question":"And heartily?","answer":"Yes.","verse":"’We must from the heart forgive every one his brother’s trespasses,","reference":"Matthew 18:35","refs":[{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"footnote":null},{"question":"And fully?","answer":"Yes.","verse":"Ye have not injured me at all,","reference":"Galatians 4:12","refs":[{"printed":"Galatians 4:12","osis":["Gal.4.12"]}],"footnote":null},{"question":"And immediately?","answer":"Yes.","verse":"Go, and be reconciled to thy brother,","reference":"Matthew 5:24","refs":[{"printed":"Matthew 5:24","osis":["Matt.5.24"]}],"footnote":null},{"question":"And repeatedly?","answer":"Yes.","verse":"Not only till seven times, but till seventy times seven,","reference":"Matthew 18:22","refs":[{"printed":"Matthew 18:22","osis":["Matt.18.22"]}],"footnote":null},{"question":"And must we not only forgive, but forget?","answer":"Yes.","verse":"Grudge not one against another,","reference":"James 5:9","refs":[{"printed":"James 5:9","osis":["Jas.5.9"]}],"footnote":null}],[{"question":"Is this prudent?","answer":"Yes.","verse":"The discretion of a man deferreth his anger,","reference":"Proverbs 19:11","refs":[{"printed":"Proverbs 19:11","osis":["Prov.19.11"]}],"footnote":null},{"question":"And honourable?","answer":"Yes.","verse":"And it is his glory to pass over a transgression,","reference":"Proverbs 19:11","refs":[{"printed":"Proverbs 19:11","osis":["Prov.19.11"]}],"footnote":null},{"question":"And profitable?","answer":"Yes.","verse":"For if ye forgive men their trespasses, your heavenly Father will also forgive you,","reference":"Matthew 6:14","refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"footnote":null},{"question":"And cannot we hope for forgiveness without it?","answer":"No.","verse":"But if ye forgive not men their trespasses, neither will your Father forgive yours,","reference":"Matthew 6:15","refs":[{"printed":"Matthew 6:15","osis":["Matt.6.15"]}],"footnote":null}]]},{"question":113,"paragraphs":[[{"question":"May God be said to lead into temptation?","answer":"Yes.","verse":"It came to pass after these things, that God tempted Abraham,","reference":"Genesis 22:1","refs":[{"printed":"Genesis 22:1","osis":["Gen.22.1"]}],"footnote":null},{"question":"Doth he sometimes do this by withdrawing his assisting grace?","answer":"Yes.","verse":"God left Hezekiah, to try him,","reference":"2 Chronicles 32:31","refs":[{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]}],"footnote":null},{"question":"And by letting loose our spiritual enemies?","answer":"Yes.","verse":"And the Lord said, who shall persuade Ahab, that he may go up and fall at Kamoth-Gilead,","reference":"1 Kings 22:20","refs":[{"printed":"1 Kings 22:20","osis":["1Kgs.22.20"]}],"footnote":null},{"question":"And by providentially administering occasions of sin?","answer":"Yes.","verse":"Thou shalt not harken to the words of that prophet, or that dreamer of dreams, for the Lord your God proveth you,","reference":"Deuteronomy 13:3","refs":[{"printed":"Deuteronomy 13:3","osis":["Deut.13.3"]}],"footnote":null}],[{"question":"Do many temptations proceed from our own lusts?","answer":"Yes.","verse":"Every man is tempted, when he is drawn away of his own lust, and enticed,","reference":"James 1:14","refs":[{"printed":"James 1:14","osis":["Jas.1.14"]}],"footnote":null},{"question":"And from the world?","answer":"Yes.","verse":"For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world,","reference":"1 John 2:16","refs":[{"printed":"1 John 2:16","osis":["1John.2.16"]}],"footnote":null},{"question":"And from wicked men?","answer":"Yes.","verse":"They that lead thee cause thee to err,","reference":"Isaiah 3:12","refs":[{"printed":"Isaiah 3:12","osis":["Isa.3.12"]}],"footnote":null},{"question":"And from Satan?","answer":"Yes.","verse":"Then was Jesus led into the wilderness to be tempted of the devil,","reference":"Matthew 4:1","refs":[{"printed":"Matthew 4:1","osis":["Matt.4.1"]}],"footnote":null},{"question":"And have these temptations their particular seasons of strength and prevalency?","answer":"Yes.","verse":"In time of temptation they fall away,","reference":"Luke 8:13","refs":[{"printed":"Luke 8:13","osis":["Luke.8.13"]}],"footnote":null}],[{"question":"Doth Satan tempt to mental errors?","answer":"Yes.","verse":"I fear lest, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ,","reference":"2 Corinthians 11:3","refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"footnote":null},{"question":"And to criminal practices?","answer":"Yes.","verse":"Thus the devil put it into the heart of Judas to betray Christ,","reference":"John 13:2","refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"footnote":null},{"question":"And to presumption?","answer":"Yes.","verse":"If thou be the Son of God, cast thyself down,","reference":"Matthew 4:6","refs":[{"printed":"Matthew 4:6","osis":["Matt.4.6"]}],"footnote":null},{"question":"And to despair?","answer":"Yes.","verse":"Lest such a one should be swallowed up with overmuch sorrow, and Satan should get an advantage of us,","reference":"2 Corinthians 2:7, 11","refs":[{"printed":"2 Corinthians 2:7, 11","osis":["2Cor.2.7","2Cor.2.11"]}],"footnote":null}],[{"question":"Is Satan a powerful enemy?","answer":"Yes.","verse":"He is a roaring lion,","reference":"1 Peter 5:8","refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]}],"footnote":null},{"question":"And a crafty enemy?","answer":"Yes.","verse":"We read of the depths of Satan,","reference":"Revelation 2:24","refs":[{"printed":"Revelation 2:24","osis":["Rev.2.24"]}],"footnote":null},{"question":"And an industrious enemy?","answer":"Yes.","verse":"He goeth to and fro in the earth, and walketh up and down in it,","reference":"Job 1:7","refs":[{"printed":"Job 1:7","osis":["Job.1.7"]}],"footnote":null},{"question":"Should we therefore pray that we might be kept from his temptations?","answer":"Yes.","verse":"Watch and pray, that ye enter not into temptation,","reference":"Matthew 26:41","refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"footnote":null},{"question":"And supported under them?","answer":"Yes.","verse":"That we might not be tempted above what we are able to bear,","reference":"1 Corinthians 10:13","refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"footnote":null},{"question":"And delivered out of them?","answer":"Yes.","verse":"That the God of all grace, after we have suffered awhile, would make us perfect, stablish, strengthen, settle us,","reference":"1 Peter 5:10","refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]}],"footnote":null},{"question":"Should our prayers for this purpose be fervent?","answer":"Yes.","verse":"Being in an agony, he prayed more earnestly,","reference":"Luke 22:44","refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"footnote":null},{"question":"And frequent?","answer":"Yes.","verse":"For this I besought the Lord thrice,","reference":"2 Corinthians 12:8","refs":[{"printed":"2 Corinthians 12:8","osis":["2Cor.12.8"]}],"footnote":null},{"question":"And sometimes joined with fasting?","answer":"Yes.","verse":"This kind goeth not out but by prayer and fasting,","reference":"Matthew 17:21","refs":[{"printed":"Matthew 17:21","osis":["Matt.17.21"]}],"footnote":null}],[{"question":"May we pray to be delivered from afflictions?","answer":"Yes.","verse":"Remove thy stroke away from me,","reference":"Psalm 39:10","refs":[{"printed":"Psalm 39:10","osis":["Ps.39.10"]}],"footnote":null},{"question":"But are not afflictions sometimes needful?","answer":"Yes.","verse":"If need be, we are in heaviness through manifold temptations,","reference":"1 Peter 1:6","refs":[{"printed":"1 Peter 1:6","osis":["1Pet.1.6"]}],"footnote":null},{"question":"And useful?","answer":"Yes.","verse":"The good figs were sent into the land of Chaldea for their good,","reference":"Jeremiah 24:5","refs":[{"printed":"Jeremiah 24:5","osis":["Jer.24.5"]}],"footnote":null},{"question":"Should we therefore absolutely pray against them?","answer":"No.","verse":"Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing,","reference":"Jeremiah 10:24","refs":[{"printed":"Jeremiah 10:24","osis":["Jer.10.24"]}],"footnote":null},{"question":"Should we under afflictions have recourse only to God?","answer":"Yes.","verse":"We know not what to do, but our eyes are upon thee,","reference":"2 Chronicles 20:12","refs":[{"printed":"2 Chronicles 20:12","osis":["2Chr.20.12"]}],"footnote":null},{"question":"And trust in him?","answer":"Yes.","verse":"At what time I am afraid, I will trust in thee,","reference":"Psalm 56:3","refs":[{"printed":"Psalm 56:3","osis":["Ps.56.3"]}],"footnote":null},{"question":"And have we reason so to do?","answer":"Yes.","verse":"For he that hath delivered doth deliver, in whom we trust that he will yet deliver,","reference":"2 Corinthians 1:10","refs":[{"printed":"2 Corinthians 1:10","osis":["2Cor.1.10"]}],"footnote":null}],[{"question":"Should we especially desire to be delivered from the evil of sin?","answer":"Yes.","verse":"That we might be delivered from every evil work,","reference":"2 Timothy 4:16","refs":[{"printed":"2 Timothy 4:16","osis":["2Tim.4.16"]}],"footnote":null},{"question":"Should we pray to be kept from the practice of sin?","answer":"Yes.","verse":"Hold me up, that my footsteps slip not,","reference":"Psalm 17:5","refs":[{"printed":"Psalm 17:5","osis":["Ps.17.5"]}],"footnote":null},{"question":"And from the dominion of sin?","answer":"Yes.","verse":"Let no iniquity have dominion over me,","reference":"Psalm 119:133","refs":[{"printed":"Psalm 119:133","osis":["Ps.119.133"]}],"footnote":null},{"question":"Should we pray to be kept from heart sins?","answer":"Yes.","verse":"Incline not my heart to any evil thing,","reference":"Psalm 141:4","refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"footnote":null},{"question":"And from tongue sins?","answer":"Yes.","verse":"Keep the door of my lips,","reference":"Psalm 141:3","refs":[{"printed":"Psalm 141:3","osis":["Ps.141.3"]}],"footnote":null},{"question":"And from sins of life?","answer":"Yes.","verse":"That we might not practice wicked works with men that work iniquity,","reference":"Psalm 141:4","refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"footnote":null},{"question":"But are we not sufficient thus to keep ourselves?","answer":"No.","verse":"For it is not in man that walketh to direct his steps,","reference":"Jeremiah 10:23","refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"footnote":null}]]},{"question":114,"paragraphs":[[{"question":"Must all our encouragement in prayer be taken from God?","answer":"Yes.","verse":"Do not abhor us, for thy name’s sake,","reference":"Jeremiah 14:21","refs":[{"printed":"Jeremiah 14:21","osis":["Jer.14.21"]}],"footnote":null},{"question":"And not from ourselves?","answer":"No.","verse":"We do not present our supplications before thee for our righteousnesses,","reference":"Daniel 9:18","refs":[{"printed":"Daniel 9:18","osis":["Dan.9.18"]}],"footnote":null},{"question":"Must we in prayer bless God?","answer":"Yes.","verse":"Thy saints shall bless thee,","reference":"Psalm 145:10","refs":[{"printed":"Psalm 145:10","osis":["Ps.145.10"]}],"footnote":null},{"question":"And will this be an acceptable service to him?","answer":"Yes.","verse":"Whoso offereth praise glorifieth me,","reference":"Psalm 50:23","refs":[{"printed":"Psalm 50:23","osis":["Ps.50.23"]}],"footnote":null}],[{"question":"Is the kingdom the Lord’s?","answer":"Yes.","verse":"The Lord reigneth, he is clothed with majesty,","reference":"Psalm 93:1","refs":[{"printed":"Psalm 93:1","osis":["Ps.93.1"]}],"footnote":null},{"question":"Is His kingdom an ancient one?","answer":"Yes.","verse":"Thy throne is established of old,","reference":"Psalm 93:2","refs":[{"printed":"Psalm 93:2","osis":["Ps.93.2"]}],"footnote":null},{"question":"And an enduring one?","answer":"Yes.","verse":"His kingdom is an everlasting kingdom,","reference":"Daniel 7:27","refs":[{"printed":"Daniel 7:27","osis":["Dan.7.27"]}],"footnote":null},{"question":"Does this afford matter for praise?","answer":"Yes.","verse":"I will extol thee, my God, O King,","reference":"Psalm 145:1","refs":[{"printed":"Psalm 145:1","osis":["Ps.145.1"]}],"footnote":null},{"question":"And matter for trust?","answer":"Yes.","verse":"Say among the heathen, that the Lord reigneth; the world also shall be established, that it shall not be moved,","reference":"Psalm 96:10","refs":[{"printed":"Psalm 96:10","osis":["Ps.96.10"]}],"footnote":null},{"question":"And may we make use of it as a plea in prayer?","answer":"Yea.","verse":"Art not thou God in heaven, and rulest not them over all the kingdoms of the heathen?","reference":"2 Chronicles 20:6","refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"footnote":null}],[{"question":"Does power belong unto God?","answer":"Yes.","verse":"If we speak of strength, lo, he is strong,","reference":"Job 9:19","refs":[{"printed":"Job 9:19","osis":["Job.9.19"]}],"footnote":null},{"question":"And is all power from him?","answer":"Yes.","verse":"The God of Israel is he that giveth strength and power unto his people,","reference":"Psalm 68:35","refs":[{"printed":"Psalm 68:35","osis":["Ps.68.35"]}],"footnote":null},{"question":"Should we therefore take to ourselves the comfort of this attribute?","answer":"Yes.","verse":"If it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace,","reference":"Daniel 3:17","refs":[{"printed":"Daniel 3:17","osis":["Dan.3.17"]}],"footnote":null},{"question":"And give him the glory of it?","answer":"Yes.","verse":"Give unto the Lord glory and strength, O ye mighty, give unto the Lord glory and strength,","reference":"Psalm 29:1","refs":[{"printed":"Psalm 29:1","osis":["Ps.29.1"]}],"footnote":null},{"question":"And plead it in prayer?","answer":"Yes.","verse":"Now let the power of my Lord be great, according as thou hast spoken,","reference":"Numbers 14:17","refs":[{"printed":"Numbers 14:17","osis":["Num.14.17"]}],"footnote":null}],[{"question":"Is God’s glory manifested in all his works?","answer":"Yes.","verse":"The whole earth is full of his glory,","reference":"Isaiah 6:3","refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"footnote":null},{"question":"Should he then be glorified by all his works?","answer":"Yes.","verse":"All nations shall glorify thy name,","reference":"Psalm 86:9","refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"footnote":null},{"question":"Is his glory particularly displayed in the church?","answer":"Yes.","verse":"The Lord shall arise upon thee, and his glory shall be seen upon thee,","reference":"Isaiah 60:2","refs":[{"printed":"Isaiah 60:2","osis":["Isa.60.2"]}],"footnote":null},{"question":"Should it therefore be particularly displayed by the church?","answer":"Yes.","verse":"To him be glory in the church throughout all ages,","reference":"Ephesians 3:21","refs":[{"printed":"Ephesians 3:21","osis":["Eph.3.21"]}],"footnote":null},{"question":"May we not then glory in ourselves?","answer":"No.","verse":"He that glorieth, let him glory in the Lord,","reference":"2 Corinthians 10:17","refs":[{"printed":"2 Corinthians 10:17","osis":["2Cor.10.17"]}],"footnote":null}],[{"question":"Doth Amen signify our desire to be 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14:16","osis":["1Cor.14.16"]}],"footnote":null}]]}],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"heidelberg","kind":"catechism","title":"Heidelberg Catechism","short":"HC","aliases":["Palatinate Catechism"],"authors":["Zacharias Ursinus","Caspar Olevianus"],"tradition":["reformed"],"language":"en","translation":{"from":"de","of":null,"by":"Reformed Dutch Church in America","year":null},"dates":{"written":1563,"first_published":1563,"adopted":[{"by":"Synod of Dort","year":1619}]},"year":1563,"edition":"The Reformed Dutch Church’s English translation, as in its Constitution, 1840","source":"https://archive.org/details/constitutionofre1840refo","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":["bastingius1591","ursinus1587"],"translations":[],"related":[{"document":"aoc1680","relation":"adapted-by"},{"document":"apostles","relation":"expounds"}],"provenance":{"witness":{"title":"The Constitution of the Reformed Dutch Church of North 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Its misprints corrected are in the commit that added it. Until 2026-10-28 this was the Canadian Reformed Churches’ *Book of Praise* translation (1983), which is under copyright (#17)."},"chapter_count":0,"paragraph_count":0,"question_count":129,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/heidelberg","chapters":[],"sections":[{"number":1,"title":"Lord’s Day 1"},{"number":2,"title":"Lord’s Day 2"},{"number":3,"title":"Lord’s Day 3"},{"number":4,"title":"Lord’s Day 4"},{"number":5,"title":"Lord’s Day 5"},{"number":6,"title":"Lord’s Day 6"},{"number":7,"title":"Lord’s Day 7"},{"number":8,"title":"Lord’s Day 8"},{"number":9,"title":"Lord’s Day 9"},{"number":10,"title":"Lord’s Day 10"},{"number":11,"title":"Lord’s Day 11"},{"number":12,"title":"Lord’s Day 12"},{"number":13,"title":"Lord’s Day 13"},{"number":14,"title":"Lord’s Day 14"},{"number":15,"title":"Lord’s Day 15"},{"number":16,"title":"Lord’s Day 16"},{"number":17,"title":"Lord’s Day 17"},{"number":18,"title":"Lord’s Day 18"},{"number":19,"title":"Lord’s Day 19"},{"number":20,"title":"Lord’s Day 20"},{"number":21,"title":"Lord’s Day 21"},{"number":22,"title":"Lord’s Day 22"},{"number":23,"title":"Lord’s Day 23"},{"number":24,"title":"Lord’s Day 24"},{"number":25,"title":"Lord’s Day 25"},{"number":26,"title":"Lord’s Day 26"},{"number":27,"title":"Lord’s Day 27"},{"number":28,"title":"Lord’s Day 28"},{"number":29,"title":"Lord’s Day 29"},{"number":30,"title":"Lord’s Day 30"},{"number":31,"title":"Lord’s Day 31"},{"number":32,"title":"Lord’s Day 32"},{"number":33,"title":"Lord’s Day 33"},{"number":34,"title":"Lord’s Day 34"},{"number":35,"title":"Lord’s Day 35"},{"number":36,"title":"Lord’s Day 36"},{"number":37,"title":"Lord’s Day 37"},{"number":38,"title":"Lord’s Day 38"},{"number":39,"title":"Lord’s Day 39"},{"number":40,"title":"Lord’s Day 40"},{"number":41,"title":"Lord’s Day 41"},{"number":42,"title":"Lord’s Day 42"},{"number":43,"title":"Lord’s Day 43"},{"number":44,"title":"Lord’s Day 44"},{"number":45,"title":"Lord’s Day 45"},{"number":46,"title":"Lord’s Day 46"},{"number":47,"title":"Lord’s Day 47"},{"number":48,"title":"Lord’s Day 48"},{"number":49,"title":"Lord’s Day 49"},{"number":50,"title":"Lord’s Day 50"},{"number":51,"title":"Lord’s Day 51"},{"number":52,"title":"Lord’s Day 52"}],"questions":[{"number":1,"question":"What is thy only comfort in life and death?","answer":"That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ, who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his holy spirit, he also assures me of eternal life, and makes me sincerely willing and ready henceforth, to live unto him.","segments":[{"text":"That I with body and soul,","proofs":["1 Corinthians 6:19–20"],"refs":[{"printed":"1 Corinthians 6:19–20","osis":["1Cor.6.19-1Cor.6.20"]}],"note":null},{"text":"both in life and death,","proofs":["Romans 14:7–9"],"refs":[{"printed":"Romans 14:7–9","osis":["Rom.14.7-Rom.14.9"]}],"note":null},{"text":"am not my own, but belong unto my faithful Saviour Jesus Christ,","proofs":["1 Corinthians 3:23"],"refs":[{"printed":"1 Corinthians 3:23","osis":["1Cor.3.23"]}],"note":null},{"text":"who, with his precious blood,","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"hath fully satisfied for all my sins,","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null},{"text":"and delivered me from all the power of the devil;","proofs":["1 John 3:8","Hebrews 2:14–15"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Hebrews 2:14–15","osis":["Heb.2.14-Heb.2.15"]}],"note":null},{"text":"and so preserves me that without the will of my heavenly Father,","proofs":["John 6:39","10:28–29"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]},{"printed":"10:28–29","osis":["John.10.28-John.10.29"]}],"note":null},{"text":"not a hair can fall from my head;","proofs":["Luke 21:18","Matthew 10:30"],"refs":[{"printed":"Luke 21:18","osis":["Luke.21.18"]},{"printed":"Matthew 10:30","osis":["Matt.10.30"]}],"note":null},{"text":"yea, that all things must be subservient to my salvation,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"and therefore, by his holy spirit, he also assures me of eternal life,","proofs":["2 Corinthians 1:22","5:5"],"refs":[{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]},{"printed":"5:5","osis":["2Cor.5.5"]}],"note":null},{"text":"and makes me sincerely willing and ready henceforth, to live unto him.","proofs":["Romans 8:14","7:22"],"refs":[{"printed":"Romans 8:14","osis":["Rom.8.14"]},{"printed":"7:22","osis":["Rom.7.22"]}],"note":null}],"section":1,"relations":{"aoc1680":["1"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"I with body and soul,","position":null},{"text":"life","position":1},{"text":"death,","position":null},{"text":"my","position":1},{"text":"with","position":2},{"text":"hath","position":null},{"text":"satisfied","position":null},{"text":"and","position":3},{"text":"a","position":17},{"text":"can","position":null},{"text":"that","position":2},{"text":"be subservient to","position":null},{"text":"salvation, and therefore,","position":null},{"text":"holy","position":null},{"text":"he","position":8},{"text":"eternal","position":null},{"text":"sincerely willing and","position":null},{"text":"to","position":3},{"text":"unto","position":2}]}],"page":null,"leaf":null},{"number":2,"question":"How many things are necessary for thee to know that thou, enjoying this comfort, mayest live and die happily?","answer":"Three; the first, how great my sins and miseries are: the second, how I may be delivered from all my sins and miseries: the third, how I shall express my gratitude to God for such deliverance.","segments":[{"text":"Three;","proofs":["Luke 24:47"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]}],"note":null},{"text":"the first, how great my sins and miseries are:","proofs":["1 Corinthians 6:10–11","John 9:41","Romans 3:10, 19"],"refs":[{"printed":"1 Corinthians 6:10–11","osis":["1Cor.6.10-1Cor.6.11"]},{"printed":"John 9:41","osis":["John.9.41"]},{"printed":"Romans 3:10, 19","osis":["Rom.3.10","Rom.3.19"]}],"note":null},{"text":"the second, how I may be delivered from all my sins and miseries:","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"the third, how I shall express my gratitude to God for such deliverance.","proofs":["Ephesians 5:8–10"],"refs":[{"printed":"Ephesians 5:8–10","osis":["Eph.5.8-Eph.5.10"]}],"note":null}],"section":1,"relations":{"aoc1680":["2"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"how great","position":null},{"text":"s","position":3},{"text":"miseries are:","position":null},{"text":"may be","position":null},{"text":"my sins","position":2},{"text":"miseries:","position":null},{"text":"how","position":3},{"text":"shall express my gratitude to","position":null},{"text":"such deliverance.","position":null}]}],"page":null,"leaf":null},{"number":3,"question":"Whence knowest thou thy misery?","answer":"Out of the law of God.","segments":[{"text":"Out of the law of God.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"section":2,"relations":{"aoc1680":["3"]},"diffs":[],"page":null,"leaf":null},{"number":4,"question":"What doth the law of God require of us?","answer":"Christ teaches us that briefly, Mat. xxii. 37—40. “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first and the great command; and the second is like to this, Thou shalt love thy neighbour as thyself. On these two commands hang the whole law and the prophets.”","segments":[{"text":"Christ teaches us that briefly, Mat. xxii. 37—40. “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first and the great command; and the second is like to this, Thou shalt love thy neighbour as thyself. On these two commands hang the whole law and the prophets.”","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null}],"section":2,"relations":{"aoc1680":["4"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Christ teaches us","position":null},{"text":"briefly, Mat. xxii. 37—40.","position":null},{"text":"command;","position":null},{"text":"to this,","position":null},{"text":"thyself.","position":null}]}],"page":null,"leaf":null},{"number":5,"question":"Canst thou keep all these things perfectly?","answer":"In no wise; for I am prone by nature to hate God and my neighbour.","segments":[{"text":"In no wise;","proofs":["Romans 3:10","1 John 1:8"],"refs":[{"printed":"Romans 3:10","osis":["Rom.3.10"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"for I am prone by nature to hate God and my neighbour.","proofs":["Romans 8:7","Titus 3:3"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null}],"section":2,"relations":{"aoc1680":["5"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"In","position":null},{"text":"wise;","position":null},{"text":"by nature","position":null},{"text":"hate","position":null}]}],"page":null,"leaf":null},{"number":6,"question":"Did God then create man so wicked and perverse?","answer":"By no means; but God created man good, and after his own image, in righteousness, and true holiness, that he might rightly know God his Creator, heartily love him, and live with him in eternal happiness to glorify and praise him.","segments":[{"text":"By no means; but God created man good,","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"and after his own image, in righteousness,","proofs":["Genesis 1:26–27","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"and true holiness, that he might rightly know God his Creator, heartily love him, and live with him in eternal happiness to glorify and praise him.","proofs":["Ephesians 1:6","1 Corinthians 6:20"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"section":3,"relations":{"aoc1680":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"By no means;","position":null},{"text":"God created man","position":null},{"text":"after","position":null},{"text":"in","position":1},{"text":"true","position":null},{"text":"in eternal happiness to glorify","position":null},{"text":"praise","position":null}]}],"page":null,"leaf":null},{"number":7,"question":"Whence then proceeds this depravity of human nature?","answer":"From the fall and disobedience of our first parents, Adam and Eve, in Paradise; hence our nature is become so corrupt, that we are all conceived and born in sin.","segments":[{"text":"From the fall and disobedience of our first parents, Adam and Eve,","proofs":["Genesis 3:6","Romans 5:12, 18–19"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Romans 5:12, 18–19","osis":["Rom.5.12","Rom.5.18-Rom.5.19"]}],"note":null},{"text":"in Paradise; hence our nature is become so corrupt, that we are all conceived and born in sin.","proofs":["Psalm 51:5","Genesis 5:3"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null}],"section":3,"relations":{"aoc1680":["7"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"in Paradise;","position":null},{"text":"is become","position":null}]}],"page":null,"leaf":null},{"number":8,"question":"Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all wickedness?","answer":"Indeed we are; except we are regenerated by the spirit of God.","segments":[{"text":"Indeed we are;","proofs":["Genesis 6:5","Job 14:4","15:14, 16"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"15:14, 16","osis":["Job.15.14","Job.15.16"]}],"note":null},{"text":"except we are regenerated by the spirit of God.","proofs":["John 3:5","Ephesians 2:5"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null}],"section":3,"relations":{"aoc1680":["8"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"spirit of God.","position":null}]}],"page":null,"leaf":null},{"number":9,"question":"Doth not God then do injustice to man, by requiring from him in his law, that which he cannot perform?","answer":"Not at all; for God made man capable of performing it, but man, by the instigation of the devil, and his own wilful disobedience, deprived himself and all his posterity of those divine gifts.","segments":[{"text":"Not at all;","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"for God made man capable of performing it,","proofs":["John 8:44","2 Corinthians 11:3"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"but man, by the instigation of the devil,","proofs":["Genesis 3:4, 7"],"refs":[{"printed":"Genesis 3:4, 7","osis":["Gen.3.4","Gen.3.7"]}],"note":null},{"text":"and his own wilful disobedience, deprived himself and all his posterity of those divine gifts.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":4,"relations":{"aoc1680":["9"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Not at all;","position":null},{"text":"capable of performing","position":null},{"text":"instigation","position":null},{"text":"wilful disobedience, deprived","position":null},{"text":"gifts.","position":null}]}],"page":null,"leaf":null},{"number":10,"question":"Will God suffer such disobedience and rebellion to go unpunished?","answer":"By no means: but is terribly displeased with our original as well as actual sins; and will punish them in his just judgment, temporally and eternally, as he hath declared, “Cursed is every one that continueth not in all things, which are written in the book of the law, to do them.”","segments":[{"text":"By no means:","proofs":["Psalm 5:5"],"refs":[{"printed":"Psalm 5:5","osis":["Ps.5.5"]}],"note":null},{"text":"but is terribly displeased with our original as well as actual sins;","proofs":["Romans 1:18","Deuteronomy 28:15","Hebrews 9:27"],"refs":[{"printed":"Romans 1:18","osis":["Rom.1.18"]},{"printed":"Deuteronomy 28:15","osis":["Deut.28.15"]},{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"and will punish them in his just judgment, temporally and eternally, as he hath declared, “Cursed is every one that continueth not in all things, which are written in the book of the law, to do them.”","proofs":["Deuteronomy 27:26","Galatians 3:10"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"section":4,"relations":{"aoc1680":["10"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"By","position":null},{"text":"means:","position":null},{"text":"terribly displeased with our original","position":null},{"text":"as actual","position":null},{"text":"will punish them","position":null},{"text":"his","position":null},{"text":"temporally","position":null},{"text":"eternally,","position":null},{"text":"he hath declared,","position":null},{"text":"is every one","position":null},{"text":"continueth","position":null},{"text":"in","position":5},{"text":"things, which are written in","position":null},{"text":"book","position":null},{"text":"the","position":3}]}],"page":null,"leaf":null},{"number":11,"question":"Is not God then also merciful?","answer":"God is indeed merciful, but also just; therefore his justice requires, that sin, which is committed against the most high majesty of God, be also punished with extreme, that is, with everlasting punishment, both of body and soul.","segments":[{"text":"God is indeed merciful,","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null},{"text":"but also just;","proofs":["Exodus 20:5","Job 34:10–11"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"Job 34:10–11","osis":["Job.34.10-Job.34.11"]}],"note":null},{"text":"therefore his justice requires,","proofs":["Psalm 5:5–6"],"refs":[{"printed":"Psalm 5:5–6","osis":["Ps.5.5-Ps.5.6"]}],"note":null},{"text":"that sin, which is committed against the most high majesty of God, be also punished with extreme, that is, with everlasting punishment, both of body and soul.","proofs":["Genesis 2:17","Romans 6:23"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"section":4,"relations":{"aoc1680":["11"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"God","position":1},{"text":"indeed","position":null},{"text":"t","position":3},{"text":"sin,","position":null},{"text":"most high","position":null},{"text":"be","position":null},{"text":"punished","position":null},{"text":"with","position":2},{"text":"of","position":2}]}],"page":null,"leaf":null},{"number":12,"question":"Since then, by the righteous judgment of God, we deserve temporal and eternal punishment; is there no way by which we may escape that punishment, and be again received into favour?","answer":"God will have his justice satisfied: and therefore we must make this full satisfaction, either by ourselves, or by another.","segments":[{"text":"God will have his justice satisfied:","proofs":["Exodus 20:5"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]}],"note":null},{"text":"and therefore we must make this full satisfaction, either by ourselves, or by another.","proofs":["Deuteronomy 24:16","2 Corinthians 5:14–15"],"refs":[{"printed":"Deuteronomy 24:16","osis":["Deut.24.16"]},{"printed":"2 Corinthians 5:14–15","osis":["2Cor.5.14-2Cor.5.15"]}],"note":null}],"section":5,"relations":{"aoc1680":["12"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"and therefore","position":null},{"text":"must make this full satisfaction,","position":null},{"text":"ourselves,","position":null}]}],"page":null,"leaf":null},{"number":13,"question":"Can we ourselves then make this satisfaction?","answer":"By no means; but on the contrary we daily increase our debt.","segments":[{"text":"By no means;","proofs":["Job 9:2–3","15:14–16"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"15:14–16","osis":["Job.15.14-Job.15.16"]}],"note":null},{"text":"but on the contrary we daily increase our debt.","proofs":["Matthew 6:12","Isaiah 64:6"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"section":5,"relations":{"aoc1680":["13"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"By no means; but on the contrary","position":null},{"text":"daily","position":null}]}],"page":null,"leaf":null},{"number":14,"question":"Can there be found anywhere, one who is a mere creature, able to satisfy for us?","answer":"None; for first, God will not punish any other creature for the sin which man hath committed; and further, no mere creature can sustain the burden of God’s eternal wrath against sin, so as to deliver others from it.","segments":[{"text":"None; for first, God will not punish any other creature for the sin which man hath committed;","proofs":["Ezekiel 18:20"],"refs":[{"printed":"Ezekiel 18:20","osis":["Ezek.18.20"]}],"note":null},{"text":"and further, no mere creature can sustain the burden of God’s eternal wrath against sin, so as to deliver others from it.","proofs":["Revelation 5:3","Psalm 49:8–9"],"refs":[{"printed":"Revelation 5:3","osis":["Rev.5.3"]},{"printed":"Psalm 49:8–9","osis":["Ps.49.8-Ps.49.9"]}],"note":null}],"section":5,"relations":{"aoc1680":["14"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"for the sin","position":null},{"text":"no mere creature","position":null},{"text":"burden of God’s eternal","position":null},{"text":"so as to","position":null}]}],"page":null,"leaf":null},{"number":15,"question":"What sort of a mediator and deliverer then must we seek for?","answer":"For one who is very man, and perfectly righteous; and yet more powerful than all creatures; that is, one who is also very God.","segments":[{"text":"For one who is very man,","proofs":["1 Corinthians 15:21","Romans 8:3"],"refs":[{"printed":"1 Corinthians 15:21","osis":["1Cor.15.21"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"and perfectly righteous; and yet more powerful than all creatures; that is, one who is also very God.","proofs":["Romans 9:5","Isaiah 7:14"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":null}],"section":5,"relations":{"aoc1680":["15"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"For","position":null},{"text":"who","position":1},{"text":"righteous;","position":null},{"text":"more powerful than","position":null},{"text":"is also","position":null}]}],"page":null,"leaf":null},{"number":16,"question":"Why must he be very man, and also perfectly righteous?","answer":"Because the justice of God requires that the same human nature, which hath sinned, should likewise make satisfaction for sin; and one, who is himself a sinner, cannot satisfy for others.","segments":[{"text":"Because the justice of God requires that the same human nature, which hath sinned, should likewise make satisfaction for sin;","proofs":["Romans 5:12, 15"],"refs":[{"printed":"Romans 5:12, 15","osis":["Rom.5.12","Rom.5.15"]}],"note":null},{"text":"and one, who is himself a sinner, cannot satisfy for others.","proofs":["1 Peter 3:18","Isaiah 53:11"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"note":null}],"section":6,"relations":{"aoc1680":["16"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"should","position":null},{"text":"satisfaction","position":null},{"text":"and one, who","position":null},{"text":"satisfy","position":null}]}],"page":null,"leaf":null},{"number":17,"question":"Why must he in one person be also very God?","answer":"That he might, by the power of his Godhead, sustain in his human nature, the burthen of God’s wrath; and might obtain for, and restore to us, righteousness and life.","segments":[{"text":"That he might, by the power of his Godhead,","proofs":["1 Peter 3:18","Acts 2:24","Isaiah 53:8"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]},{"printed":"Isaiah 53:8","osis":["Isa.53.8"]}],"note":null},{"text":"sustain in his human nature, the burthen of God’s wrath; and might obtain for, and restore to us, righteousness and life.","proofs":["1 John 1:2","Jeremiah 23:6","2 Timothy 1:10","John 6:51"],"refs":[{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"2 Timothy 1:10","osis":["2Tim.1.10"]},{"printed":"John 6:51","osis":["John.6.51"]}],"note":null}],"section":6,"relations":{"aoc1680":["17"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"human nature,","position":null},{"text":"obtain for,","position":null},{"text":"to","position":2}]}],"page":null,"leaf":null},{"number":18,"question":"Who then is that mediator, who is in one person both very God, and a real righteous man?","answer":"Our Lord Jesus Christ: “who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”","segments":[{"text":"Our Lord Jesus Christ:","proofs":["Matthew 1:23","1 Timothy 3:16","Luke 2:11"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]},{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null},{"text":"“who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":6,"relations":{"aoc1680":["18"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"of God","position":null},{"text":"unto","position":null},{"text":"and","position":1},{"text":"and","position":2},{"text":"and","position":3}]}],"page":null,"leaf":null},{"number":19,"question":"Whence knowest thou this?","answer":"From the holy gospel, which God himself revealed first in Paradise; and afterwards published by the Patriarchs and Prophets, and was pleased to represent it, by the shadows of sacrifices and the other ceremonies of the law; and lastly, has accomplished it by his only begotten Son.","segments":[{"text":"From the holy gospel, which God himself revealed first in Paradise;","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"and afterwards published by the Patriarchs and Prophets,","proofs":["Genesis 22:17–18","28:14","Romans 1:2","Hebrews 1:1"],"refs":[{"printed":"Genesis 22:17–18","osis":["Gen.22.17-Gen.22.18"]},{"printed":"28:14","osis":["Gen.28.14"]},{"printed":"Romans 1:2","osis":["Rom.1.2"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null},{"text":"and was pleased to represent it, by the shadows of sacrifices and the other ceremonies of the law;","proofs":["John 5:46","Hebrews 10:7–8"],"refs":[{"printed":"John 5:46","osis":["John.5.46"]},{"printed":"Hebrews 10:7–8","osis":["Heb.10.7-Heb.10.8"]}],"note":null},{"text":"and lastly, has accomplished it by his only begotten Son.","proofs":["Romans 10:4","Hebrews 13:8"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"section":6,"relations":{"aoc1680":["19"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"From","position":null},{"text":"holy","position":null},{"text":"himself revealed","position":null},{"text":"published","position":null},{"text":"and was pleased to represent","position":null},{"text":"the shadows of","position":null},{"text":"the","position":4},{"text":"has","position":null}]}],"page":null,"leaf":null},{"number":20,"question":"Are all men then, as they perished in Adam, saved by Christ?","answer":"No; only those who are ingrafted into him, and receive all his benefits, by a true faith.","segments":[{"text":"No; only those who are ingrafted into him,","proofs":["Matthew 1:21","Isaiah 53:11"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"note":null},{"text":"and receive all his benefits, by a true faith.","proofs":["John 1:12–13","Romans 11:20","Hebrews 10:39"],"refs":[{"printed":"John 1:12–13","osis":["John.1.12-John.1.13"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null}],"section":7,"relations":{"aoc1680":["20"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"No; only","position":null},{"text":"all","position":null},{"text":"by a true faith.","position":null}]}],"page":null,"leaf":null},{"number":21,"question":"What is true faith?","answer":"True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in his word, but also an assured confidence, which the Holy Ghost works by the Gospel, in my heart; that not only to others, but to me also, remission of sin, everlasting righteousness and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits.","segments":[{"text":"True faith is not only a certain knowledge,","proofs":["John 6:69","John 17:3","Hebrews 11:3, 6"],"refs":[{"printed":"John 6:69","osis":["John.6.69"]},{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Hebrews 11:3, 6","osis":["Heb.11.3","Heb.11.6"]}],"note":null},{"text":"whereby I hold for truth all that God has revealed to us in his word, but also an assured confidence,","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null},{"text":"which the Holy Ghost","proofs":["Romans 4:16, 20–21","Hebrews 11:1","Ephesians 3:12","Romans 1:16","1 Corinthians 1:21","Acts 16:14","Matthew 16:17","John 3:5"],"refs":[{"printed":"Romans 4:16, 20–21","osis":["Rom.4.16","Rom.4.20-Rom.4.21"]},{"printed":"Hebrews 11:1","osis":["Heb.11.1"]},{"printed":"Ephesians 3:12","osis":["Eph.3.12"]},{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Acts 16:14","osis":["Acts.16.14"]},{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"John 3:5","osis":["John.3.5"]}],"note":null},{"text":"works by the Gospel,","proofs":["Romans 10:14, 17","Matthew 9:2"],"refs":[{"printed":"Romans 10:14, 17","osis":["Rom.10.14","Rom.10.17"]},{"printed":"Matthew 9:2","osis":["Matt.9.2"]}],"note":null},{"text":"in my heart; that not only to others, but to me also,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"remission of sin, everlasting righteousness and salvation,","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"are freely given by God, merely of grace, only for the sake of Christ’s merits.","proofs":["Romans 3:24–26"],"refs":[{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]}],"note":null}],"section":7,"relations":{"aoc1680":["21"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"True faith","position":null},{"text":"certain","position":null},{"text":"hold for truth","position":null},{"text":"that","position":1},{"text":"to","position":1},{"text":"confidence, which the Holy Ghost works by the Gospel,","position":null},{"text":"only","position":2},{"text":"remission of sin, everlasting righteousness","position":null},{"text":"salvation, are","position":null},{"text":"given by God, merely","position":null},{"text":"grace, only","position":null},{"text":"sake of Christ’s","position":null}]}],"page":null,"leaf":null},{"number":22,"question":"What is then necessary for a Christian to believe?","answer":"All things promised us in the gospel, which the articles of our Catholic undoubted Christian faith briefly teach us.","segments":[{"text":"All things promised us in the gospel, which the articles of our Catholic undoubted Christian faith briefly teach us.","proofs":["John 20:31","Matthew 28:19–20"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"section":7,"relations":{"aoc1680":["22"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"which","position":null},{"text":"our","position":null},{"text":"Christian","position":null},{"text":"briefly teach us.","position":null}]}],"page":null,"leaf":null},{"number":23,"question":"What are these articles?","answer":"I. I believe in God, the Father Almighty, maker of heaven and earth: II. And in Jesus Christ, his only begotten Son, our Lord: III. Who was conceived by the Holy Ghost, born of the Virgin Mary: IV. Suffered under Pontius Pilate; was crucified, dead and buried. He descended into hell: V. The third day he rose again from the dead. VI. He ascended into heaven, and sitteth at the right hand of God the Father Almighty: VII. From thence he shall come to judge the quick and the dead. VIII. I believe in the Holy Ghost: IX. I believe in an holy Catholic church: the communion of saints: X. The forgiveness of sins: XI. The resurrection of the body: XII. And the life everlasting. Amen.","segments":[{"text":"I. I believe in God, the Father Almighty, maker of heaven and earth: II. And in Jesus Christ, his only begotten Son, our Lord: III. Who was conceived by the Holy Ghost, born of the Virgin Mary: IV. Suffered under Pontius Pilate; was crucified, dead and buried. He descended into hell: V. The third day he rose again from the dead. VI. He ascended into heaven, and sitteth at the right hand of God the Father Almighty: VII. From thence he shall come to judge the quick and the dead. VIII. I believe in the Holy Ghost: IX. I believe in an holy Catholic church: the communion of saints: X. The forgiveness of sins: XI. The resurrection of the body: XII. And the life everlasting. Amen.","proofs":[],"refs":[],"note":null}],"section":7,"relations":{"aoc1680":["22"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"I.","position":1},{"text":"II.","position":1},{"text":"begotten","position":null},{"text":"III. Who","position":null},{"text":"IV.","position":null},{"text":"and","position":2},{"text":"V.","position":2},{"text":"VI. He","position":null},{"text":"and sitteth at the right hand of God the Father Almighty: VII. From thence","position":null},{"text":"VIII.","position":null},{"text":"IX. I believe in an","position":null},{"text":"X.","position":2},{"text":"XI.","position":null},{"text":"XII.","position":null}]}],"page":null,"leaf":null},{"number":24,"question":"How are these articles divided?","answer":"Into three parts; the first is of God the Father, and our creation; the second of God the Son, and our redemption; the third of God the Holy Ghost, and our sanctification.","segments":[{"text":"Into three parts; the first is of God the Father, and our creation;","proofs":["Genesis 1"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]}],"note":null},{"text":"the second of God the Son, and our redemption;","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"the third of God the Holy Ghost, and our sanctification.","proofs":["1 Peter 1:21–22"],"refs":[{"printed":"1 Peter 1:21–22","osis":["1Pet.1.21-1Pet.1.22"]}],"note":null}],"section":8,"relations":{"aoc1680":["23"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"parts;","position":null},{"text":"is","position":null},{"text":"God","position":1},{"text":"God","position":2},{"text":"God","position":3}]}],"page":null,"leaf":null},{"number":25,"question":"Since there is but one only divine essence, why speakest thou of Father, Son, and Holy Ghost?","answer":"Because God hath so revealed himself in his word, that these three distinct persons are the one only true and eternal God.","segments":[{"text":"","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"Because God hath so revealed himself in his word, that these three distinct persons are the one only true and eternal God.","proofs":["Genesis 1:26","Isaiah 61:1","John 14:16–17","1 John 5:7","John 1:18","Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Isaiah 61:1","osis":["Isa.61.1"]},{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]},{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null}],"section":8,"relations":{"aoc1680":["24"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"revealed","position":null},{"text":"the","position":2},{"text":"only","position":null},{"text":"and eternal","position":null}]}],"page":null,"leaf":null},{"number":26,"question":"What believest thou when thou sayest, “I believe in God the Father Almighty, maker of heaven and earth?”","answer":"That the eternal Father of our Lord Jesus Christ, (who of nothing made heaven and earth, with all that is in them: who likewise upholds and governs the same by his eternal counsel and providence) is for the sake of Christ his Son, my God and my Father; on whom I rely so entirely, that I have no doubt, but he will provide me with all things necessary for soul and body: and further that he will make whatever evils he sends upon me, in this valley of tears, turn out to my advantage; for he is able to do it, being almighty God, and willing, being a faithful Father.","segments":[{"text":"That the eternal Father of our Lord Jesus Christ, (who of nothing made heaven and earth, with all that is in them:","proofs":["Genesis 1","2","Psalm 33:6"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"2","osis":["Gen.2"]},{"printed":"Psalm 33:6","osis":["Ps.33.6"]}],"note":null},{"text":"who likewise upholds and governs the same by his eternal counsel and providence)","proofs":["Psalm 115:3","Matthew 10:29","Hebrews 1:3","John 5:17"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Matthew 10:29","osis":["Matt.10.29"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"John 5:17","osis":["John.5.17"]}],"note":null},{"text":"is for the sake of Christ his Son, my God and my Father; on whom I rely so entirely, that I have no doubt, but he will provide me with all things necessary for soul and body:","proofs":["John 1:12, 16","Romans 8:15–16","Galatians 4:5–6","Ephesians 1:5","1 John 3:1"],"refs":[{"printed":"John 1:12, 16","osis":["John.1.12","John.1.16"]},{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]},{"printed":"Galatians 4:5–6","osis":["Gal.4.5-Gal.4.6"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"and further that he will make whatever evils he sends upon me, in this valley of tears,","proofs":["Psalm 55:22","Matthew 6:26"],"refs":[{"printed":"Psalm 55:22","osis":["Ps.55.22"]},{"printed":"Matthew 6:26","osis":["Matt.6.26"]}],"note":null},{"text":"turn out to my advantage; for he is able to do it, being almighty God,","proofs":["Romans 8:28","4:21"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]},{"printed":"4:21","osis":["Rom.4.21"]}],"note":null},{"text":"and willing, being a faithful Father.","proofs":["Romans 10:12","Matthew 6:26","7:9–11"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"Matthew 6:26","osis":["Matt.6.26"]},{"printed":"7:9–11","osis":["Matt.7.9-Matt.7.11"]}],"note":null}],"section":9,"relations":{"aoc1680":["25"],"apostles":["1"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"That","position":null},{"text":"eternal","position":1},{"text":"of nothing made","position":null},{"text":"is","position":2},{"text":"is for the sake of Christ his Son,","position":null},{"text":"my","position":2},{"text":"on whom I rely","position":null},{"text":"entirely,","position":null},{"text":"have","position":null},{"text":"me with all","position":null},{"text":"that he will make whatever","position":null},{"text":"upon","position":null},{"text":"valley of 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that herbs and grass, rain and drought,","proofs":["Jeremiah 5:24"],"refs":[{"printed":"Jeremiah 5:24","osis":["Jer.5.24"]}],"note":null},{"text":"fruitful and barren years,","proofs":["Acts 14:17"],"refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null},{"text":"meat and drink,","proofs":["John 9:3"],"refs":[{"printed":"John 9:3","osis":["John.9.3"]}],"note":null},{"text":"health and sickness,","proofs":["Proverbs 22:2","Job 1:21"],"refs":[{"printed":"Proverbs 22:2","osis":["Prov.22.2"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"riches and poverty, yea, and all things come not by chance, but by his fatherly hand.","proofs":["Matthew 10:29–30","Ephesians 1:11"],"refs":[{"printed":"Matthew 10:29–30","osis":["Matt.10.29-Matt.10.30"]},{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"section":10,"relations":{"aoc1680":["26"],"apostles":["1"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"and everywhere 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for us.","segments":[{"text":"Because he is ordained of God the Father, and anointed with the Holy Ghost,","proofs":["Hebrews 1:9"],"refs":[{"printed":"Hebrews 1:9","osis":["Heb.1.9"]}],"note":null},{"text":"to be our chief Prophet and teacher; who has fully revealed to us the secret counsel and will of God concerning our redemption;","proofs":["Deuteronomy 18:18","Acts 3:22","John 1:18","15:15","Matthew 11:27"],"refs":[{"printed":"Deuteronomy 18:18","osis":["Deut.18.18"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"15:15","osis":["John.15.15"]},{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null},{"text":"and to be our only High Priest,","proofs":["Psalm 110:4","Hebrews 7:21","10:14"],"refs":[{"printed":"Psalm 110:4","osis":["Ps.110.4"]},{"printed":"Hebrews 7:21","osis":["Heb.7.21"]},{"printed":"10:14","osis":["Heb.10.14"]}],"note":null},{"text":"who by the one sacrifice of his body, has redeemed us, and makes 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terrors, and hellish agonies, in which he was plunged during all his sufferings, but especially on the cross, hath delivered me from the anguish and torments of hell.","proofs":["Isaiah 53:10","Matthew 27:46"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null}],"section":16,"relations":{"aoc1680":["43"],"apostles":["4"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"be assured, and wholly comfort myself in","position":null},{"text":"his inexpressible anguish, pains, terrors,","position":null},{"text":"hellish agonies, in","position":null},{"text":"during all his sufferings, but","position":null},{"text":"hath delivered me","position":null},{"text":"anguish","position":2}]}],"page":null,"leaf":null},{"number":45,"question":"What doth the resurrection of Christ profit us?","answer":"First by his resurrection he hath overcome death, that he might make us partakers of that righteousness which he had purchased for us by his death; secondly, we are also by his power, raised up to a new life; and lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.","segments":[{"text":"First by his resurrection he hath overcome death, that he might make us partakers of that righteousness which he had purchased for us by his death;","proofs":["1 Corinthians 15:16"],"refs":[{"printed":"1 Corinthians 15:16","osis":["1Cor.15.16"]}],"note":null},{"text":"secondly, we are also by his power, raised up to a new life;","proofs":["Romans 6:4","Colossians 3:1ff"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 3:1ff","osis":["Col.3.1-Col.3.25"]}],"note":null},{"text":"and lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.","proofs":["1 Corinthians 15","Romans 8:11"],"refs":[{"printed":"1 Corinthians 15","osis":["1Cor.15"]},{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null}],"section":17,"relations":{"aoc1680":["44"],"apostles":["5"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"hath overcome","position":null},{"text":"purchased for","position":null},{"text":"secondly,","position":null},{"text":"raised up","position":null},{"text":"and","position":null},{"text":"sure","position":null},{"text":"blessed","position":null}]}],"page":null,"leaf":null},{"number":46,"question":"How dost thou understand these words, “he ascended into heaven?”","answer":"That Christ, in sight of his disciples, was taken up from earth into heaven; and that he continues there for our interest, until he come again to judge the quick and the dead.","segments":[{"text":"That Christ, in sight of his disciples, was taken up from earth into heaven;","proofs":["Acts 1:9","Mark 16:19"],"refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]},{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"and that he continues there for our interest, until he come again to judge the quick and the dead.","proofs":["Hebrews 4:14","Romans 8:34","Ephesians 4:10"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null}],"section":18,"relations":{"aoc1680":["45"],"apostles":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"in sight of","position":null},{"text":"that he continues","position":null},{"text":"interest,","position":null}]}],"page":null,"leaf":null},{"number":47,"question":"Is not Christ then with us even to the end of the world, as he hath promised?","answer":"Christ is very man and very God: with respect to his human nature, he is no more on earth; but with respect to his Godhead, majesty, grace and spirit, he is at no time absent from us.","segments":[{"text":"Christ is very man and very God: with respect to his human nature, he is no more on earth; but with respect to his Godhead, majesty, grace and spirit, he is at no time absent from us.","proofs":["Acts 3:21","John 3:13","John 16:28","Matthew 28:20"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"John 16:28","osis":["John.16.28"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"section":18,"relations":{"aoc1680":["46"],"apostles":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"very","position":1},{"text":"very God: with respect","position":null},{"text":"human nature, he","position":null},{"text":"no more","position":null},{"text":"with respect","position":2},{"text":"he","position":3},{"text":"absent","position":null}]}],"page":null,"leaf":null},{"number":48,"question":"But if his human nature is not present, wherever his Godhead is, are not then these two natures in Christ separated from one another?","answer":"Not at all; for since the Godhead is incomprehensible and omnipresent, it must necessarily follow that the same is not limited with the human nature he assumed, and yet remains personally united to it.","segments":[{"text":"Not at all; for since the Godhead is incomprehensible and omnipresent,","proofs":["Acts 7:49","Matthew 24:30"],"refs":[{"printed":"Acts 7:49","osis":["Acts.7.49"]},{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null},{"text":"it must necessarily follow that the same is not limited with the human nature he assumed, and yet remains personally united to it.","proofs":["Matthew 28:20","John 16:28","17:11","John 3:13"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"John 16:28","osis":["John.16.28"]},{"printed":"17:11","osis":["John.17.11"]},{"printed":"John 3:13","osis":["John.3.13"]}],"note":null}],"section":18,"relations":{"aoc1680":["47"],"apostles":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Not at all;","position":null},{"text":"since the 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2:2","osis":["1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"secondly, that we have our flesh in heaven, as a sure pledge that he, as the head, will also take up to himself, us, his members:","proofs":["John 14:2","Ephesians 2:6"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]},{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null},{"text":"thirdly, that he sends us his spirit as an earnest,","proofs":["John 14:16","2 Corinthians 1:22","2 Corinthians 5:5"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]},{"printed":"2 Corinthians 5:5","osis":["2Cor.5.5"]}],"note":null},{"text":"by whose power we “seek the things which are above, where Christ sitteth on the right hand of God, and not things on earth.”","proofs":["Colossians 3:1","Philippians 3:20"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]}],"note":null}],"section":18,"relations":{"aoc1680":["48"],"apostles":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"is our advocate in the presence of","position":null},{"text":"secondly,","position":null},{"text":"as the","position":null},{"text":"also take up to himself,","position":null},{"text":"as an earnest,","position":null},{"text":"power","position":null},{"text":"the","position":4},{"text":"which are above,","position":null},{"text":"Christ sitteth on","position":null},{"text":"right hand","position":null},{"text":"and not things on earth.”","position":null}]}],"page":null,"leaf":null},{"number":50,"question":"Why is it added, “and sitteth at the right hand of God?”","answer":"Because Christ is ascended into heaven for this end, that he might there appear as head of his church, by whom the Father governs all things.","segments":[{"text":"Because Christ is ascended into heaven for this end, that he might there appear as head of his church,","proofs":["Ephesians 1:20–22","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:20–22","osis":["Eph.1.20-Eph.1.22"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null},{"text":"by whom the Father governs all things.","proofs":["Matthew 28:18","John 5:22"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"John 5:22","osis":["John.5.22"]}],"note":null}],"section":19,"relations":{"aoc1680":["49"],"apostles":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"for this end,","position":null},{"text":"might there appear as","position":null}]}],"page":null,"leaf":null},{"number":51,"question":"What profit is this glory of Christ, our head, unto us?","answer":"First, that by his holy spirit he poureth out heavenly graces upon us his members: and then that by his power he defends and preserves us against all enemies.","segments":[{"text":"First, that by his holy spirit he poureth out heavenly graces upon us his members:","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"and then that by his power he defends and preserves us against all enemies.","proofs":["Psalm 2:9","John 10:28"],"refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null}],"section":19,"relations":{"aoc1680":["50"],"apostles":["6"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"by","position":1},{"text":"out heavenly graces","position":null},{"text":"and","position":1},{"text":"he defends and preserves us","position":null}]}],"page":null,"leaf":null},{"number":52,"question":"What comfort is it to thee that “Christ shall come again to judge the quick and the dead?”","answer":"That in all my sorrows and persecutions, with uplifted head I look for the very same person, who before offered himself for my sake, to the tribunal of God, and hath removed all curse from me, to come as judge from heaven: who shall cast all his and my enemies into everlasting condemnation, but shall translate me with all his chosen ones to himself, into heavenly joys and glory.","segments":[{"text":"That in all my sorrows and persecutions, with uplifted head I look for the very same person, who before offered himself for my sake, to the tribunal of God, and hath removed all curse from me, to come as judge from heaven:","proofs":["Luke 21:28","Romans 8:23–24","1 Thessalonians 4:16"],"refs":[{"printed":"Luke 21:28","osis":["Luke.21.28"]},{"printed":"Romans 8:23–24","osis":["Rom.8.23-Rom.8.24"]},{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"note":null},{"text":"who shall cast all his and my enemies into everlasting condemnation,","proofs":["2 Thessalonians 1:6–9","Matthew 25:41"],"refs":[{"printed":"2 Thessalonians 1:6–9","osis":["2Thess.1.6-2Thess.1.9"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"but shall translate me with all his chosen ones to himself, into heavenly joys and glory.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null}],"section":19,"relations":{"aoc1680":["51"],"apostles":["7"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"sorrows","position":null},{"text":"with uplifted head","position":null},{"text":"person,","position":null},{"text":"offered","position":null},{"text":"for my sake, to","position":null},{"text":"tribunal","position":null},{"text":"hath removed","position":null},{"text":"curse","position":null},{"text":"as","position":1},{"text":"who shall cast","position":null},{"text":"condemnation,","position":null},{"text":"shall","position":2},{"text":"ones to","position":null},{"text":"heavenly","position":null}]}],"page":null,"leaf":null},{"number":53,"question":"What dost thou believe concerning the Holy Ghost?","answer":"First, that he is true and co-eternal God with the Father and the Son: secondly, that he is also given me, to make me by a true faith, partaker of Christ and all his benefits, that he may comfort me and abide with me for ever.","segments":[{"text":"First, that he is true and co-eternal God with the Father and the Son:","proofs":["Genesis 1:2","Isaiah 48:16","1 Corinthians 3:16"],"refs":[{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Isaiah 48:16","osis":["Isa.48.16"]},{"printed":"1 Corinthians 3:16","osis":["1Cor.3.16"]}],"note":null},{"text":"secondly, that he is also given me,","proofs":["Matthew 28:19","2 Corinthians 1:22"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]}],"note":null},{"text":"to make me by a true faith, partaker of Christ and all his benefits,","proofs":["Galatians 3:14","1 Peter 1:2"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]}],"note":null},{"text":"that he may comfort me","proofs":["Acts 9:31"],"refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null},{"text":"and abide with me for ever.","proofs":["John 14:16","1 Peter 4:14"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null}],"section":20,"relations":{"aoc1680":["52"],"apostles":["8"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"by","position":null},{"text":"that he may","position":null}]}],"page":null,"leaf":null},{"number":54,"question":"What believest thou concerning the “Holy Catholic Church” of Christ.","answer":"That the Son of God from the beginning to the end of the world, gathers, defends, and preserves to himself by his spirit and word, out of the whole human race, a church chosen to everlasting life, agreeing in true faith; and that I am and for ever shall remain, a living member thereof.","segments":[{"text":"That the Son of God","proofs":["John 10:11"],"refs":[{"printed":"John 10:11","osis":["John.10.11"]}],"note":null},{"text":"from the beginning to the end of the world,","proofs":["Genesis 26:4"],"refs":[{"printed":"Genesis 26:4","osis":["Gen.26.4"]}],"note":null},{"text":"gathers,","proofs":["Romans 9:24","Ephesians 1:10"],"refs":[{"printed":"Romans 9:24","osis":["Rom.9.24"]},{"printed":"Ephesians 1:10","osis":["Eph.1.10"]}],"note":null},{"text":"defends, and preserves","proofs":["John 10:16"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]}],"note":null},{"text":"to himself by his spirit and word,","proofs":["Isaiah 59:21"],"refs":[{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null},{"text":"out of the whole human race,","proofs":["Deuteronomy 10:14–15"],"refs":[{"printed":"Deuteronomy 10:14–15","osis":["Deut.10.14-Deut.10.15"]}],"note":null},{"text":"a church chosen to everlasting life, agreeing in true faith;","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"and that I am and for ever shall remain, a living member thereof.","proofs":["1 Corinthians 1:8–9","Romans 8:35ff"],"refs":[{"printed":"1 Corinthians 1:8–9","osis":["1Cor.1.8-1Cor.1.9"]},{"printed":"Romans 8:35ff","osis":["Rom.8.35-Rom.8.39"]}],"note":null}],"section":21,"relations":{"aoc1680":["53"],"apostles":["9"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"to the end","position":null},{"text":"gathers, defends, and preserves","position":null},{"text":"the","position":6},{"text":"human race,","position":null},{"text":"church","position":null},{"text":"for ever","position":null},{"text":"a living member thereof.","position":null}]}],"page":null,"leaf":null},{"number":55,"question":"What do you understand by “the communion of saints?”","answer":"First, that all and every one who believes, being members of Christ, are in common, partakers of him, and of all his riches and gifts: secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of other members.","segments":[{"text":"First, that all and every one who believes, being members of Christ, are in common, partakers of him, and of all his riches and gifts:","proofs":["John 1:3–4","Romans 8:32","1 Corinthians 12:13"],"refs":[{"printed":"John 1:3–4","osis":["John.1.3-John.1.4"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of other members.","proofs":["1 Corinthians 13:5","Philippians 2:4–6"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]},{"printed":"Philippians 2:4–6","osis":["Phil.2.4-Phil.2.6"]}],"note":null}],"section":21,"relations":{"aoc1680":["54"],"apostles":["9"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"being members of Christ,","position":null},{"text":"him,","position":null},{"text":"of","position":3},{"text":"riches","position":null},{"text":"gifts: secondly,","position":null},{"text":"must know it to be his duty,","position":null},{"text":"employ his gifts, for","position":null},{"text":"advantage","position":null},{"text":"salvation","position":null},{"text":"other members.","position":null}]}],"page":null,"leaf":null},{"number":56,"question":"What believest thou concerning “the forgiveness of sins?”","answer":"That God, for the sake of Christ’s satisfaction, will no more remember my sins, neither my corrupt nature, against which I have to struggle all my life long; but will graciously impute to me the righteousness of Christ, that I may never be condemned before the tribunal of God.","segments":[{"text":"That God, for the sake of Christ’s satisfaction,","proofs":["1 John 2:2","2 Corinthians 5:19, 21"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"2 Corinthians 5:19, 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struggle","position":null},{"text":"long; but will graciously impute to","position":null},{"text":"may never be condemned before the tribunal of God.","position":null}]}],"page":null,"leaf":null},{"number":57,"question":"What comfort doth the “resurrection of the body” afford thee?","answer":"That not only my soul after this life shall be immediately taken up to Christ its head; but also, that this my body, being raised by the power of Christ, shall be reunited with my soul, and made like unto the glorious body of Christ.","segments":[{"text":"That not only my soul after this life shall be immediately taken up to Christ its head;","proofs":["Luke 23:43","Philippians 1:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"but also, that this my body, being raised by the power of Christ, shall be reunited with my soul, and made like unto the glorious body of Christ.","proofs":["1 Corinthians 15:53","Job 19:25–26"],"refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]},{"printed":"Job 19:25–26","osis":["Job.19.25-Job.19.26"]}],"note":null}],"section":22,"relations":{"aoc1680":["56"],"apostles":["11"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"this life","position":null},{"text":"immediately","position":null},{"text":"its head;","position":null},{"text":"also,","position":null},{"text":"body,","position":null},{"text":"reunited with","position":null},{"text":"unto","position":null}]}],"page":null,"leaf":null},{"number":58,"question":"What comfort takest thou from the article of “life everlasting?”","answer":"That since I now feel in my heart the beginning of eternal joy, after this life, I shall inherit perfect salvation, which “eye hath not seen, nor ear heard, neither hath it entered into the heart of man” to conceive! and that, to praise God therein for ever.","segments":[{"text":"That since I now feel in my heart the beginning of eternal 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of","position":null},{"text":"to conceive! and that, to praise God therein for ever.","position":null}]}],"page":null,"leaf":null},{"number":59,"question":"But what doth it profit thee now that thou believest all this?","answer":"That I am righteous in Christ, before God, and an heir of eternal life.","segments":[{"text":"That I am righteous in Christ, before God, and an heir of eternal life.","proofs":["Romans 5:1","Romans 1:17","John 3:36"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"section":23,"relations":{"aoc1680":["58"]},"diffs":[],"page":null,"leaf":null},{"number":60,"question":"How art thou righteous before God?","answer":"Only by a true faith in Jesus Christ: so that, though my conscience accuse me, that I have grossly transgressed all the commands of God, and kept none of them, and am still inclined to all evil; notwithstanding, God, without any merit of mine, but only of mere grace, grants and imputes to me, the perfect satisfaction, righteousness and holiness of Christ; even so, as if I never had had, nor committed any sin: yea, as if I had fully accomplished all that obedience which Christ hath accomplished for me; inasmuch as I embrace such benefit with a believing heart.","segments":[{"text":"Only by a true faith in Jesus Christ:","proofs":["Romans 3:22ff","Galatians 2:16","Ephesians 2:8–9"],"refs":[{"printed":"Romans 3:22ff","osis":["Rom.3.22-Rom.3.31"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"so that, though my conscience accuse me, that I have grossly transgressed all the commands of God, and kept none of them,","proofs":["Romans 3:9ff"],"refs":[{"printed":"Romans 3:9ff","osis":["Rom.3.9-Rom.3.31"]}],"note":null},{"text":"and am still inclined to all evil;","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"notwithstanding, God, without any merit of mine,","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"but only of mere grace,","proofs":["Titus 3:5","Ephesians 2:8–9"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"grants","proofs":["Romans 4:4–5","2 Corinthians 5:19"],"refs":[{"printed":"Romans 4:4–5","osis":["Rom.4.4-Rom.4.5"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]}],"note":null},{"text":"and imputes to me,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"the perfect satisfaction, righteousness and holiness of Christ;","proofs":["Romans 3:24–25"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]}],"note":null},{"text":"even so, as if I never had had, nor committed any sin: yea, as if I had fully accomplished all that obedience which Christ hath accomplished for me;","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"inasmuch as I embrace such benefit with a believing heart.","proofs":["Romans 3:28","John 3:18"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]},{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"section":23,"relations":{"aoc1680":["59"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"a true","position":null},{"text":"Jesus","position":null},{"text":"grossly transgressed","position":null},{"text":"n","position":8},{"text":"still inclined","position":null},{"text":"God, without any merit","position":null},{"text":"mine, but only of mere grace, grants","position":null},{"text":"imputes to me,","position":null},{"text":"even","position":null},{"text":"never","position":null},{"text":"had, nor","position":null},{"text":"fully","position":null},{"text":"all","position":3},{"text":"hath","position":null},{"text":"inasmuch as I embrace such benefit with a believing heart.","position":null}]}],"page":null,"leaf":null},{"number":61,"question":"What sayest thou, that thou art righteous by faith only?","answer":"Not that I am acceptable to God, on account of the worthiness of my faith; but because only the satisfaction righteousness, and holiness of Christ is my righteousness before God; and that I cannot receive and apply the same to myself any other way than by faith only.","segments":[{"text":"Not that I am acceptable to God, on account of the worthiness of my faith;","proofs":["Psalm 16:2","Ephesians 2:8–9"],"refs":[{"printed":"Psalm 16:2","osis":["Ps.16.2"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"but because only the satisfaction righteousness, and holiness of Christ is my righteousness before God;","proofs":["1 Corinthians 1:30","1 Corinthians 2:2"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"1 Corinthians 2:2","osis":["1Cor.2.2"]}],"note":null},{"text":"and that I cannot receive and apply the same to myself any other way than by faith only.","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null}],"section":23,"relations":{"aoc1680":["60"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"am acceptable to","position":null},{"text":"on account of","position":null},{"text":"my","position":1},{"text":"that","position":2},{"text":"receive and","position":null},{"text":"the same to myself","position":null},{"text":"only.","position":null}]}],"page":null,"leaf":null},{"number":62,"question":"But why cannot our good works be the whole, or part of our righteousness before God?","answer":"Because that the righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law: and also, that our best works in this life are all imperfect and defiled with sin.","segments":[{"text":"Because that the righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law:","proofs":["Galatians 3:10","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"and also, that our best works in this life are all imperfect and defiled with sin.","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"section":24,"relations":{"aoc1680":["61"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"the","position":1},{"text":"can be approved of","position":null},{"text":"tribunal","position":null},{"text":"absolutely perfect, and","position":null},{"text":"respects conformable","position":null},{"text":"divine","position":null},{"text":"and also, that","position":null},{"text":"best","position":null},{"text":"are all imperfect","position":null}]}],"page":null,"leaf":null},{"number":63,"question":"What! do not our good works merit, which yet God will reward in this and in a future life?","answer":"This reward is not of merit, but of grace.","segments":[{"text":"This reward is not of merit, but of grace.","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"section":24,"relations":{"aoc1680":["62"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"This","position":null}]}],"page":null,"leaf":null},{"number":64,"question":"But doth not this doctrine make men careless and profane?","answer":"By no means: for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.","segments":[{"text":"By no means: for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.","proofs":["Matthew 7:17–18","John 15:5"],"refs":[{"printed":"Matthew 7:17–18","osis":["Matt.7.17-Matt.7.18"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"section":24,"relations":{"aoc1680":["63"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"By","position":null},{"text":"means:","position":null},{"text":"is impossible that those,","position":null},{"text":"implanted","position":null},{"text":"by a true","position":null},{"text":"not","position":null}]}],"page":null,"leaf":null},{"number":65,"question":"Since then we are made partakers of Christ and all his benefits by faith only, whence doth this faith proceed?","answer":"From the Holy Ghost, who works faith in our hearts by the preaching of the gospel, and confirms it by the use of the sacraments.","segments":[{"text":"From the Holy Ghost, who works faith in our hearts by the preaching of the gospel,","proofs":["Ephesians 2:8","6:23","Philippians 1:29"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"6:23","osis":["Eph.6.23"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null},{"text":"and confirms it by the use of the sacraments.","proofs":["Matthew 28:19","Romans 4:11"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null}],"section":25,"relations":{"aoc1680":["64"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"works faith","position":null}]}],"page":null,"leaf":null},{"number":66,"question":"What are the sacraments?","answer":"The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz. that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross.","segments":[{"text":"The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz. that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross.","proofs":["Genesis 17:11","Romans 4:11","Exodus 12","Leviticus 6:25","Acts 22:16","2:38","Matthew 26:28"],"refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Exodus 12","osis":["Exod.12"]},{"printed":"Leviticus 6:25","osis":["Lev.6.25"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"2:38","osis":["Acts.2.38"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"note":null}],"section":25,"relations":{"aoc1680":["65"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"The sacraments","position":null},{"text":"holy visible","position":null},{"text":"appointed","position":null},{"text":"end,","position":null},{"text":"by the use thereof,","position":null},{"text":"the more fully","position":null},{"text":"to us","position":null},{"text":"the","position":5},{"text":"viz.","position":null},{"text":"grants us","position":null},{"text":"the","position":6},{"text":"eternal, for the sake of that","position":null},{"text":"on","position":3}]}],"page":null,"leaf":null},{"number":67,"question":"Are both word and sacraments, then, ordained and appointed for this end, that they may direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our salvation?","answer":"Yes, indeed: for the Holy Ghost teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which he offered for us on the cross.","segments":[{"text":"Yes, indeed: for the Holy Ghost teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which he offered for us on the cross.","proofs":["Romans 6:3","Galatians 3:27"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"section":25,"relations":{"aoc1680":["66"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Yes, indeed:","position":null},{"text":"in","position":2},{"text":"whole of our","position":null},{"text":"depends upon that one","position":null},{"text":"which he","position":null},{"text":"on","position":4}]}],"page":null,"leaf":null},{"number":68,"question":"How many sacraments has Christ instituted in the new covenant, or testament?","answer":"Two: namely, holy baptism and the holy supper.","segments":[{"text":"Two: namely, holy baptism and the holy supper.","proofs":["1 Corinthians 10:2–4"],"refs":[{"printed":"1 Corinthians 10:2–4","osis":["1Cor.10.2-1Cor.10.4"]}],"note":null}],"section":25,"relations":{"aoc1680":["67"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"namely, holy","position":null},{"text":"holy","position":2}]}],"page":null,"leaf":null},{"number":69,"question":"How art thou admonished and assured by holy baptism, that the one sacrifice of Christ upon the cross is of real advantage to thee?","answer":"Thus: That Christ appointed this external washing with water, adding thereto this promise, that I am as certainly washed by his blood and spirit from all the pollution of my soul; that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.","segments":[{"text":"Thus: That Christ appointed this external washing with water,","proofs":["Matthew 28:19","Acts 2:38"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"adding thereto this promise, that I am as certainly washed by his blood and spirit from all the pollution of my soul;","proofs":["Mark 16:16","Matthew 3:11","Romans 6:3"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.","proofs":["Mark 1:4","Luke 3:3"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Luke 3:3","osis":["Luke.3.3"]}],"note":null}],"section":26,"relations":{"aoc1680":["74"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Thus: That","position":null},{"text":"appointed this external","position":null},{"text":"with","position":1},{"text":"adding thereto","position":null},{"text":"as certainly","position":null},{"text":"all","position":1},{"text":"pollution","position":null},{"text":"as","position":4},{"text":"externally","position":null},{"text":"by which","position":null},{"text":"is commonly washed away.","position":null}]}],"page":null,"leaf":null},{"number":70,"question":"What is it to be washed with the blood and spirit of Christ?","answer":"It is to receive of God the remission of sins, freely, for the sake of Christ’s blood, which he shed for us by his sacrifice upon the cross: and also to be renewed by the Holy Ghost, and sanctified to be members of Christ; that so we may more and more die unto sin, and lead holy and unblameable lives.","segments":[{"text":"It is to receive of God the remission of sins, freely, for the sake of Christ’s blood, which he shed for us by his sacrifice upon the cross:","proofs":["Hebrews 12:24","1 Peter 1:2","Revelation 1:5"],"refs":[{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null},{"text":"and also to be renewed by the Holy Ghost, and sanctified to be members of Christ; that so we may more and more die unto sin, and lead holy and unblameable lives.","proofs":["John 1:33","Romans 6:4","Colossians 2:11"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:11","osis":["Col.2.11"]}],"note":null}],"section":26,"relations":{"aoc1680":["75"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"the remission","position":null},{"text":"sake of Christ’s","position":null},{"text":"by","position":1},{"text":"sanctified","position":null},{"text":"be","position":2},{"text":"so","position":2},{"text":"unto","position":null},{"text":"lead holy","position":null},{"text":"unblameable lives.","position":null}]}],"page":null,"leaf":null},{"number":71,"question":"Where has Christ promised us that he will as certainly wash us by his blood and spirit, as we are washed with the water of baptism?","answer":"In the institution of baptism which is thus expressed, “go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,” “he that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned.” This promise is also repeated, where the scripture calls baptism “the washing of regeneration, and the washing away of sins.”","segments":[{"text":"In the institution of baptism which is thus expressed, “go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,”","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"“he that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned.”","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"This promise is also repeated, where the scripture calls baptism “the washing of regeneration,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"and the washing away of sins.”","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null}],"section":26,"relations":{"aoc1680":["76"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"which is thus expressed,","position":null},{"text":"ye therefore, and","position":null},{"text":"and of","position":1},{"text":"of","position":4},{"text":"believeth,","position":null},{"text":"is","position":3},{"text":"believeth","position":2},{"text":"also","position":null},{"text":"where","position":null},{"text":"regeneration, and","position":null},{"text":"washing away","position":null}]}],"page":null,"leaf":null},{"number":72,"question":"Is then the external baptism with water, the washing away of sin itself?","answer":"Not at all: for the blood of Jesus Christ only, and the Holy Ghost, cleanse us from all sin.","segments":[{"text":"Not at all: for the blood of Jesus Christ only,","proofs":["Matthew 3:11","1 Peter 3:21"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"and the Holy Ghost, cleanse us from all sin.","proofs":["1 John 1:7","1 Corinthians 6:11"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"section":27,"relations":{"aoc1680":["77"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"at all:","position":null},{"text":"Jesus","position":null},{"text":"only, and the Holy Ghost, cleanse","position":null}]}],"page":null,"leaf":null},{"number":73,"question":"Why then doth the Holy Ghost call baptism “the washing of regeneration,” and “the washing away of sins?”","answer":"God speaks thus not without great cause, to wit, not only thereby to teach us, that as the filth of the body is purged away by water, so our sins are removed by the blood and spirit of Jesus Christ; but especially, that by this divine pledge and sign he may assure us, that we are spiritually cleansed from our sins as really, as we are externally washed with water.","segments":[{"text":"God speaks thus not without great cause, to wit, not only thereby to teach us, that as the filth of the body is purged away by water, so our sins are removed by the blood and spirit of Jesus Christ;","proofs":["Revelation 1:5","1 Corinthians 6:11"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"but especially, that by this divine pledge and sign he may assure us, that we are spiritually cleansed from our sins as really, as we are externally washed with water.","proofs":["Mark 16:16","Galatians 3:27"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"section":27,"relations":{"aoc1680":["78"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"thus","position":null},{"text":"thereby","position":null},{"text":"the","position":3},{"text":"away","position":null},{"text":"removed","position":null},{"text":"Jesus","position":null},{"text":"especially, that","position":null},{"text":"pledge","position":null},{"text":"sign he may assure us,","position":null},{"text":"spiritually cleansed","position":null},{"text":"as really,","position":null},{"text":"externally","position":null},{"text":"with","position":2}]}],"page":null,"leaf":null},{"number":74,"question":"Are infants also to be baptized?","answer":"Yes: for since they, as well as the adult, are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of infidels, as was done in the old covenant or testament by circumcision, instead of which, baptism is instituted in the new covenant.","segments":[{"text":"Yes: for since they, as well as the adult, are included in the covenant","proofs":["Genesis 17:7","Acts 2:39"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"and church of God;","proofs":["1 Corinthians 7:14","Joel 2:16"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Joel 2:16","osis":["Joel.2.16"]}],"note":null},{"text":"and since redemption from sin","proofs":["Matthew 19:14"],"refs":[{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult;","proofs":["Luke 1:14–15","Psalm 22:10","Acts 2:39"],"refs":[{"printed":"Luke 1:14–15","osis":["Luke.1.14-Luke.1.15"]},{"printed":"Psalm 22:10","osis":["Ps.22.10"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of infidels,","proofs":["Acts 10:47","1 Corinthians 12:13","7:14"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"as was done in the old covenant or testament by circumcision,","proofs":["Genesis 17:14"],"refs":[{"printed":"Genesis 17:14","osis":["Gen.17.14"]}],"note":null},{"text":"instead of which, baptism is instituted in the new covenant.","proofs":["Colossians 2:11–13"],"refs":[{"printed":"Colossians 2:11–13","osis":["Col.2.11-Col.2.13"]}],"note":null}],"section":27,"relations":{"aoc1680":["70"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Yes:","position":null},{"text":"since they, as well as the adult, are included","position":null},{"text":"covenant and church","position":null},{"text":"and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of infidels, as was done in the old covenant or testament by circumcision, instead of which, baptism is instituted in the new covenant.","position":null}]}],"page":null,"leaf":null},{"number":75,"question":"How art thou admonished and assured in the Lord’s supper, that thou art a partaker of that one sacrifice of Christ accomplished on the cross, and of all his benefits?","answer":"Thus: That Christ has commanded me and all believers, to eat of this broken bread, and to drink of this cup, in remembrance of him; adding these promises: first, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes, the bread of the Lord broken for me, and the cup communicated to me: and further, that he feeds and nourishes my soul to everlasting life, with his crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.","segments":[{"text":"Thus: That Christ has commanded me and all believers, to eat of this broken bread, and to drink of this cup, in remembrance of him; adding these promises: first, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes, the bread of the Lord broken for me, and the cup communicated to me: and further, that he feeds and nourishes my soul to everlasting life, with his crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.","proofs":["Matthew 26:26–28","Mark 14:22–24","Luke 22:19–20","1 Corinthians 10:16–17","11:23–25"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null}],"section":28,"relations":{"aoc1680":["83"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Thus: That","position":null},{"text":"believers,","position":null},{"text":"broken bread,","position":null},{"text":"adding these promises:","position":null},{"text":"offered and","position":null},{"text":"on the cross","position":null},{"text":"certainly as","position":null},{"text":"see","position":null},{"text":"for","position":3},{"text":"to","position":3},{"text":"he feeds and nourishes","position":null},{"text":"crucified","position":null},{"text":"shed","position":2},{"text":"as assuredly as","position":null},{"text":"from the hands of the minister,","position":null},{"text":"with my","position":2},{"text":"cup of","position":null},{"text":"Lord, as certain","position":null},{"text":"Christ.","position":null}]}],"page":null,"leaf":null},{"number":76,"question":"What is it then to eat the crucified body, and drink the shed blood of Christ?","answer":"It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the pardon of sin, and life eternal; but also, besides that, to become more and more united to his sacred body, by the Holy Ghost, who dwells both in Christ and in us: so that we, though Christ is in heaven and we on earth, are notwithstanding “Flesh of his flesh, and bone of his bone;” and that we live, and are governed for ever by one spirit, as members of the same body are by one soul.","segments":[{"text":"It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the pardon of sin, and life eternal;","proofs":["John 6:35, 40, 47–48, 50–51, 53–54"],"refs":[{"printed":"John 6:35, 40, 47–48, 50–51, 53–54","osis":["John.6.35","John.6.40","John.6.47-John.6.48","John.6.50-John.6.51","John.6.53-John.6.54"]}],"note":null},{"text":"but also, besides that, to become more and more united to his sacred body, by the Holy Ghost, who dwells both in Christ and in us:","proofs":["John 6:55–56"],"refs":[{"printed":"John 6:55–56","osis":["John.6.55-John.6.56"]}],"note":null},{"text":"so that we, though Christ is in heaven","proofs":["Acts 3:21","1:9–11","1 Corinthians 11:26"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"1:9–11","osis":["Acts.1.9-Acts.1.11"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"and we on earth, are notwithstanding “Flesh of his flesh, and bone of his bone;”","proofs":["Ephesians 5:29–32","1 Corinthians 6:15, 17, 19","1 John 3:24"],"refs":[{"printed":"Ephesians 5:29–32","osis":["Eph.5.29-Eph.5.32"]},{"printed":"1 Corinthians 6:15, 17, 19","osis":["1Cor.6.15","1Cor.6.17","1Cor.6.19"]},{"printed":"1 John 3:24","osis":["1John.3.24"]}],"note":null},{"text":"and that we live, and are governed for ever by one spirit, as members of the same body are by one soul.","proofs":["John 6:56–58","Ephesians 4:15–16"],"refs":[{"printed":"John 6:56–58","osis":["John.6.56-John.6.58"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null}],"section":28,"relations":{"aoc1680":["84"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"with a believing heart all","position":null},{"text":"sufferings","position":null},{"text":"the pardon","position":null},{"text":"eternal;","position":null},{"text":"besides that, to become more and more united to his sacred body,","position":null},{"text":"in","position":6},{"text":"we,","position":null},{"text":"Christ is","position":null},{"text":"notwithstanding","position":null},{"text":"that we live, and are governed for ever by one spirit,","position":null},{"text":"same","position":null}]}],"page":null,"leaf":null},{"number":77,"question":"Where has Christ promised that he will as certainly feed and nourish believers with his body and blood, as they eat of this broken bread, and drink of this cup?","answer":"In the institution of the supper, which is thus expressed; “The Lord Jesus, in the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said, eat; this is my body, which is broken for you; this do in remembrance of me: after the same manner he also took the cup, when he had supped, saying, this cup is the new testament in my blood; this do ye, as often as ye drink it, in remembrance of me. For, as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” This promise is repeated by the holy apostle Paul, where he says, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread and one body, because we are all partakers of that one bread.”","segments":[{"text":"In the institution of the supper, which is thus expressed; “The Lord Jesus, in the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said, eat; this is my body, which is broken for you; this do in remembrance of me:","proofs":["1 Corinthians 11:23","Matthew 26:26","Mark 14:22","Luke 22:19"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]},{"printed":"Mark 14:22","osis":["Mark.14.22"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"after the same manner he also took the cup, when he had supped, saying, this cup is the new testament in my blood;","proofs":["Exodus 24:8","Hebrews 9:20"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Hebrews 9:20","osis":["Heb.9.20"]}],"note":null},{"text":"this do ye, as often as ye drink it, in remembrance of me. For, as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.”","proofs":["Exodus 13:9","1 Corinthians 11:26"],"refs":[{"printed":"Exodus 13:9","osis":["Exod.13.9"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"This promise is repeated by the holy apostle Paul, where he says, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread and one body, because we are all partakers of that one bread.”","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"section":28,"relations":{"aoc1680":["85"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"which is thus expressed;","position":null},{"text":"same","position":1},{"text":"in which","position":null},{"text":"after the same manner he","position":null},{"text":"saying,","position":null},{"text":"ye,","position":null},{"text":"do","position":3},{"text":"the holy apostle","position":null},{"text":"being","position":null},{"text":"that","position":null}]}],"page":null,"leaf":null},{"number":78,"question":"Do then the bread and wine become the very body and blood of Christ?","answer":"Not at all: but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God: so the bread in the Lord’s supper is not changed into the very body of Christ; though agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus.","segments":[{"text":"Not at all: but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God:","proofs":["1 Corinthians 10:1–4","1 Peter 3:21","John 6:35, 62–63"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"John 6:35, 62–63","osis":["John.6.35","John.6.62-John.6.63"]}],"note":null},{"text":"so the bread in the Lord’s supper is not changed into the very body of Christ;","proofs":["1 Corinthians 10:16ff","11:20ff"],"refs":[{"printed":"1 Corinthians 10:16ff","osis":["1Cor.10.16-1Cor.10.33"]},{"printed":"11:20ff","osis":["1Cor.11.20-1Cor.11.34"]}],"note":null},{"text":"though agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus.","proofs":["Genesis 17:10–11, 14","Exodus 12:26–27, 43, 48","Acts 7:8","Matthew 26:26","Mark 14:24"],"refs":[{"printed":"Genesis 17:10–11, 14","osis":["Gen.17.10-Gen.17.11","Gen.17.14"]},{"printed":"Exodus 12:26–27, 43, 48","osis":["Exod.12.26-Exod.12.27","Exod.12.43","Exod.12.48"]},{"printed":"Acts 7:8","osis":["Acts.7.8"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]},{"printed":"Mark 14:24","osis":["Mark.14.24"]}],"note":null}],"section":29,"relations":{"aoc1680":["86"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Not at all:","position":null},{"text":"in","position":1},{"text":"changed","position":1},{"text":"washing away of sin itself, being only the sign and confirmation thereof appointed of God: so the","position":null},{"text":"in","position":7},{"text":"is not changed into","position":2},{"text":"though agreeably","position":null},{"text":"nature and properties","position":null},{"text":"it","position":3},{"text":"Jesus.","position":null}]}],"page":null,"leaf":null},{"number":79,"question":"Why then doth Christ call the bread his body, and the cup his blood, or the new covenant in his blood; and Paul the “Communion of the body and blood of Christ?”","answer":"Christ speaks thus, not without great reason, namely, not only thereby to teach us, that as bread and wine support this temporal life, so his crucified body and shed blood are the true meat and drink, whereby our souls are fed to eternal life; but more especially by these visible signs and pledges to assure us, that we are as really partakers of this true body and blood (by the operation of the Holy Ghost) as we receive by the mouths of our bodies these holy signs in remembrance of him; and that all his sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins to God.","segments":[{"text":"Christ speaks thus, not without great reason, namely, not only thereby to teach us, that as bread and wine support this temporal life, so his crucified body and shed blood are the true meat and drink, whereby our souls are fed to eternal life;","proofs":["John 6:51, 55–56"],"refs":[{"printed":"John 6:51, 55–56","osis":["John.6.51","John.6.55-John.6.56"]}],"note":null},{"text":"but more especially by these visible signs and pledges to assure us, that we are as really partakers of this true body and blood (by the operation of the Holy Ghost) as we receive by the mouths of our bodies these holy signs in remembrance of him;","proofs":["1 Corinthians 10:16–17","11:26–28","Ephesians 5:30"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"11:26–28","osis":["1Cor.11.26-1Cor.11.28"]},{"printed":"Ephesians 5:30","osis":["Eph.5.30"]}],"note":null},{"text":"and that all his sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins to God.","proofs":["Romans 5:9, 18–19","8:4"],"refs":[{"printed":"Romans 5:9, 18–19","osis":["Rom.5.9","Rom.5.18-Rom.5.19"]},{"printed":"8:4","osis":["Rom.8.4"]}],"note":null}],"section":29,"relations":{"aoc1680":["87"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"speaks thus,","position":null},{"text":"reason, namely,","position":null},{"text":"thereby","position":null},{"text":"support this temporal","position":null},{"text":"shed","position":null},{"text":"true","position":1},{"text":"whereby","position":null},{"text":"fed","position":null},{"text":"especially","position":null},{"text":"these","position":1},{"text":"s","position":19},{"text":"pledges to","position":null},{"text":"really","position":null},{"text":"this true","position":null},{"text":"(by","position":null},{"text":"operation","position":null},{"text":"receive","position":null},{"text":"s","position":29},{"text":"bodies","position":null},{"text":"all","position":3},{"text":"are as","position":2},{"text":"if","position":4},{"text":"had in","position":null},{"text":"own persons","position":null},{"text":"and made satisfaction","position":null},{"text":"to","position":4}]}],"page":null,"leaf":null},{"number":80,"question":"What difference is there between the Lord’s supper and the Popish mass?","answer":"The Lord’s supper testifies to us, that we have a full pardon of all sin, by the only sacrifice of Jesus Christ, which he himself has once accomplished on the cross; and, that we by the Holy Ghost are ingrafted into Christ, who, according to his human nature, is now not on earth, but in heaven, at the right hand of God his Father, and will there be worshipped by us:— but the mass teacheth, that the living and dead have not the pardon of sins through the sufferings of Christ, unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshipped in them; so that the mass at bottom is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ, and an accursed idolatry.","segments":[{"text":"The Lord’s supper testifies to us, that we have a full pardon of all sin, by the only sacrifice of Jesus Christ, which he himself has once accomplished on the cross;","proofs":["Hebrews 7:27","9:12, 26","Matthew 26:28","Luke 22:19–20","2 Corinthians 5:21"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"9:12, 26","osis":["Heb.9.12","Heb.9.26"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"and, that we by the Holy Ghost are ingrafted into Christ,","proofs":["1 Corinthians 6:17","12:13"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"who, according to his human nature, is now not on earth, but in heaven, at the right hand of God his Father,","proofs":["Hebrews 1:3","8:1ff"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"8:1ff","osis":["Heb.8.1-Heb.8.13"]}],"note":null},{"text":"and will there be worshipped by us:—","proofs":["John 4:21–23","Colossians 3:1","Philippians 3:20","Luke 24:52–53","Acts 7:55"],"refs":[{"printed":"John 4:21–23","osis":["John.4.21-John.4.23"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]},{"printed":"Luke 24:52–53","osis":["Luke.24.52-Luke.24.53"]},{"printed":"Acts 7:55","osis":["Acts.7.55"]}],"note":null},{"text":"but the mass teacheth, that the living and dead have not the pardon of sins through the sufferings of Christ, unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshipped in them;","proofs":[],"refs":[],"note":"In canone Missæ and de consecra. distinct. 2. Concil. Trid. Sess. 13. 15."},{"text":"so that the mass at bottom is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ, and an accursed idolatry.","proofs":["Isaiah 1:11, 14","Matthew 15:9","Colossians 2:22–23","Jeremiah 2:13"],"refs":[{"printed":"Isaiah 1:11, 14","osis":["Isa.1.11","Isa.1.14"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Colossians 2:22–23","osis":["Col.2.22-Col.2.23"]},{"printed":"Jeremiah 2:13","osis":["Jer.2.13"]}],"note":null}],"section":30,"relations":{"aoc1680":["88"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Lord’s","position":null},{"text":"to","position":1},{"text":"a full pardon","position":null},{"text":"sin, by the","position":null},{"text":"Jesus","position":1},{"text":"he","position":3},{"text":"has","position":null},{"text":"accomplished","position":null},{"text":"and,","position":null},{"text":"the Holy Ghost","position":null},{"text":"in","position":2},{"text":"now not on earth, but","position":null},{"text":"God","position":null},{"text":"will","position":null},{"text":"by","position":3},{"text":"teacheth,","position":null},{"text":"living","position":null},{"text":"not the pardon","position":null},{"text":"through","position":null},{"text":"sufferings","position":1},{"text":"unless","position":null},{"text":"is","position":9},{"text":"the priests; and","position":null},{"text":"that","position":5},{"text":"at bottom","position":null},{"text":"than a","position":null},{"text":"the one","position":null},{"text":"sufferings","position":2},{"text":"Jesus","position":2}]}],"page":null,"leaf":null},{"number":81,"question":"For whom is the Lord’s supper instituted?","answer":"For those who are truly sorrowful for their sins, and yet trust that these are forgiven them for the sake of Christ; and that their remaining infirmities are covered by his passion and death; and who also earnestly desire to have their faith more and more strengthened, and their lives more holy; but hypocrites, and such as turn not to God with sincere hearts, eat and drink judgment to themselves.","segments":[{"text":"For those who are truly sorrowful for their sins, and yet trust that these are forgiven them for the sake of Christ;","proofs":["Matthew 5:3, 6","Luke 7:37–38","15:18–19"],"refs":[{"printed":"Matthew 5:3, 6","osis":["Matt.5.3","Matt.5.6"]},{"printed":"Luke 7:37–38","osis":["Luke.7.37-Luke.7.38"]},{"printed":"15:18–19","osis":["Luke.15.18-Luke.15.19"]}],"note":null},{"text":"and that their remaining infirmities are covered by his passion and death;","proofs":["Psalm 103:3"],"refs":[{"printed":"Psalm 103:3","osis":["Ps.103.3"]}],"note":null},{"text":"and who also earnestly desire to have their faith more and more strengthened, and their lives more holy;","proofs":["Psalm 116:12–14","1 Peter 2:11–12"],"refs":[{"printed":"Psalm 116:12–14","osis":["Ps.116.12-Ps.116.14"]},{"printed":"1 Peter 2:11–12","osis":["1Pet.2.11-1Pet.2.12"]}],"note":null},{"text":"but hypocrites, and such as turn not to God with sincere hearts, eat and drink judgment to themselves.","proofs":["1 Corinthians 10:20ff","11:28ff","Titus 1:16","Psalm 50:15–16"],"refs":[{"printed":"1 Corinthians 10:20ff","osis":["1Cor.10.20-1Cor.10.33"]},{"printed":"11:28ff","osis":["1Cor.11.28-1Cor.11.34"]},{"printed":"Titus 1:16","osis":["Titus.1.16"]},{"printed":"Psalm 50:15–16","osis":["Ps.50.15-Ps.50.16"]}],"note":null}],"section":30,"relations":{"aoc1680":["89"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"For those","position":null},{"text":"for","position":1},{"text":"these","position":null},{"text":"forgiven","position":null},{"text":"the","position":4},{"text":"of Christ;","position":null},{"text":"that their remaining","position":null},{"text":"and","position":4},{"text":"earnestly","position":null},{"text":"to have their faith","position":null},{"text":"strengthened,","position":null},{"text":"their lives more holy;","position":null},{"text":"such as turn","position":null},{"text":"to God with sincere hearts,","position":null},{"text":"judgment","position":null}]}],"page":null,"leaf":null},{"number":82,"question":"Are they also to be admitted to this supper, who, by confession and life, declare themselves infidels and ungodly?","answer":"No; for by this, the covenant of God would be profaned, and his wrath kindled against the whole congregation; therefore it is the duty of the Christian church, according to the appointment of Christ and his apostles, to exclude such persons, by the keys of the kingdom of heaven, till they show amendment of life.","segments":[{"text":"No; for by this, the covenant of God would be profaned, and his wrath kindled against the whole congregation;","proofs":["1 Corinthians 10:21","11:30–31","Isaiah 1:11, 13","Jeremiah 7:21","Psalm 50:16, 22"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"11:30–31","osis":["1Cor.11.30-1Cor.11.31"]},{"printed":"Isaiah 1:11, 13","osis":["Isa.1.11","Isa.1.13"]},{"printed":"Jeremiah 7:21","osis":["Jer.7.21"]},{"printed":"Psalm 50:16, 22","osis":["Ps.50.16","Ps.50.22"]}],"note":null},{"text":"therefore it is the duty of the Christian church, according to the appointment of Christ and his apostles, to exclude such persons, by the keys of the kingdom of heaven, till they show amendment of life.","proofs":["Matthew 18:17–18"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]}],"note":null}],"section":30,"relations":{"aoc1680":["90"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"this,","position":null},{"text":"covenant","position":null},{"text":"would be","position":null},{"text":"his","position":2},{"text":"kindled","position":null},{"text":"congregation; therefore it is","position":null},{"text":"duty of the Christian","position":null},{"text":"according to","position":null},{"text":"appointment","position":null},{"text":"to exclude such persons,","position":null},{"text":"show amendment of life.","position":null}]}],"page":null,"leaf":null},{"number":83,"question":"What are the keys of the kingdom of heaven?","answer":"The preaching of the holy gospel, and Christian discipline, or excommunication out of the Christian church: by these two, the kingdom of heaven is opened to believers, and shut against unbelievers.","segments":[{"text":"","proofs":["Matthew 16:19"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]}],"note":null},{"text":"The preaching of the holy gospel,","proofs":["John 20:23"],"refs":[{"printed":"John 20:23","osis":["John.20.23"]}],"note":null},{"text":"and Christian discipline, or excommunication out of the Christian church: by these two, the kingdom of heaven is opened to believers, and shut against unbelievers.","proofs":["Matthew 18:15–18"],"refs":[{"printed":"Matthew 18:15–18","osis":["Matt.18.15-Matt.18.18"]}],"note":null}],"section":31,"relations":{"aoc1680":["92"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"The","position":null},{"text":"holy","position":null},{"text":"Christian","position":1},{"text":"or excommunication out of the Christian church:","position":null},{"text":"these two, the kingdom of","position":null}]}],"page":null,"leaf":null},{"number":84,"question":"How is the kingdom of heaven opened and shut by the preaching of the holy gospel?","answer":"Thus: when according to the command of Christ, it is declared and publicly testified to all and every believer, that, whenever they receive the promise of the gospel by a true faith, all their sins are really forgiven them of God, for the sake of Christ’s merits; and on the contrary, when it is declared and testified to all unbelievers, and such as do not sincerely repent, that they stand exposed to the wrath of God, and eternal condemnation, so long as they are unconverted:— according to which testimony of the gospel, God will judge them, both in this, and the life to come.","segments":[{"text":"Thus: when according to the command of Christ,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"it is declared and publicly testified to all and every believer, that, whenever they receive the promise of the gospel by a true faith, all their sins are really forgiven them of God, for the sake of Christ’s merits;","proofs":["John 3:18, 36","Mark 16:16"],"refs":[{"printed":"John 3:18, 36","osis":["John.3.18","John.3.36"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"and on the contrary, when it is declared and testified to all unbelievers, and such as do not sincerely repent, that they stand exposed to the wrath of God, and eternal condemnation,","proofs":["2 Thessalonians 1:7–9"],"refs":[{"printed":"2 Thessalonians 1:7–9","osis":["2Thess.1.7-2Thess.1.9"]}],"note":null},{"text":"so long as they are unconverted:— according to which testimony of the gospel, God will judge them, both in this, and the life to come.","proofs":["John 20:21–23","Matthew 16:19","Romans 2:2, 13–17"],"refs":[{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"Romans 2:2, 13–17","osis":["Rom.2.2","Rom.2.13-Rom.2.17"]}],"note":null}],"section":31,"relations":{"aoc1680":["93"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Thus:","position":null},{"text":"according to","position":1},{"text":"command","position":null},{"text":"declared and","position":1},{"text":"testified","position":1},{"text":"believer, that, whenever they receive the promise","position":null},{"text":"gospel by a true faith,","position":null},{"text":"really forgiven","position":null},{"text":"sake","position":null},{"text":"Christ’s merits; and on","position":null},{"text":"contrary, when it","position":null},{"text":"declared and testified","position":null},{"text":"unbelievers,","position":null},{"text":"such as do not sincerely repent,","position":null},{"text":"they stand exposed to","position":null},{"text":"and eternal condemnation, so long","position":null},{"text":"are unconverted:—","position":null},{"text":"both","position":null},{"text":"and","position":9}]}],"page":null,"leaf":null},{"number":85,"question":"How is the kingdom of heaven shut and opened by Christian discipline?","answer":"Thus: when according to the command of Christ, those, who under the name of Christians, maintain doctrines, or practices inconsistent therewith, and will not, after having been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the church, or to those, who are thereunto appointed by the church: and if they despise their admonition, are by them forbid the use of the sacraments; whereby they are excluded from the Christian church, and by God himself from the kingdom of Christ; and when they promise and show real amendment, are again received as members of Christ and his church.","segments":[{"text":"Thus: when according to the command of Christ,","proofs":["Matthew 18:15"],"refs":[{"printed":"Matthew 18:15","osis":["Matt.18.15"]}],"note":null},{"text":"those, who under the name of Christians, maintain doctrines, or practices inconsistent therewith,","proofs":["1 Corinthians 5:12"],"refs":[{"printed":"1 Corinthians 5:12","osis":["1Cor.5.12"]}],"note":null},{"text":"and will not, after having been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the church,","proofs":["Matthew 18:15–18"],"refs":[{"printed":"Matthew 18:15–18","osis":["Matt.18.15-Matt.18.18"]}],"note":null},{"text":"or to those, who are thereunto appointed by the church:","proofs":["Romans 12:7–9","1 Corinthians 12:28","1 Timothy 5:17","2 Thessalonians 3:14"],"refs":[{"printed":"Romans 12:7–9","osis":["Rom.12.7-Rom.12.9"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]},{"printed":"2 Thessalonians 3:14","osis":["2Thess.3.14"]}],"note":null},{"text":"and if they despise their admonition, are by them forbid the use of the sacraments; whereby they are excluded from the Christian church, and by God himself from the kingdom of Christ;","proofs":["Matthew 18:17","1 Corinthians 5:3–5"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"1 Corinthians 5:3–5","osis":["1Cor.5.3-1Cor.5.5"]}],"note":null},{"text":"and when they promise and show real amendment, are again received as members of Christ and his church.","proofs":["2 Corinthians 2:6–8, 10–11","Luke 15:18"],"refs":[{"printed":"2 Corinthians 2:6–8, 10–11","osis":["2Cor.2.6-2Cor.2.8","2Cor.2.10-2Cor.2.11"]},{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"note":null}],"section":31,"relations":{"aoc1680":["94"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Thus:","position":null},{"text":"command","position":null},{"text":"those,","position":1},{"text":"under the","position":null},{"text":"of","position":2},{"text":"maintain doctrines, or practices inconsistent therewith,","position":null},{"text":"after having been often brotherly admonished, renounce","position":null},{"text":"errors and wicked course of life, are complained of to the church,","position":null},{"text":"to those, who","position":null},{"text":"thereunto appointed by","position":null},{"text":"despise their","position":null},{"text":"them forbid","position":null},{"text":"use of the sacraments; whereby they are excluded","position":null},{"text":"Christian","position":2},{"text":"from","position":2},{"text":"Christ;","position":null},{"text":"when","position":2},{"text":"promise","position":null},{"text":"show real","position":null}]}],"page":null,"leaf":null},{"number":86,"question":"Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works?","answer":"Because Christ, having redeemed and delivered us by his blood, also renews us by his holy spirit, after his own image; that so we may testify by the whole of our conduct, our gratitude to God for his blessings, and that he may be praised by us; also, that every one may be assured in himself of his faith, by the fruits thereof; and that, by our godly conversation, others may be gained to Christ.","segments":[{"text":"Because Christ, having redeemed and delivered us by his blood, also renews us by his holy spirit, after his own image; that so we may testify by the whole of our conduct, our gratitude to God for his blessings,","proofs":["1 Corinthians 6:19–20","Romans 6:13","12:1–2","1 Peter 2:5, 9–10"],"refs":[{"printed":"1 Corinthians 6:19–20","osis":["1Cor.6.19-1Cor.6.20"]},{"printed":"Romans 6:13","osis":["Rom.6.13"]},{"printed":"12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"1 Peter 2:5, 9–10","osis":["1Pet.2.5","1Pet.2.9-1Pet.2.10"]}],"note":null},{"text":"and that he may be praised by us;","proofs":["Matthew 5:16","1 Peter 2:12"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null},{"text":"also, that every one may be assured in himself of his faith, by the fruits thereof;","proofs":["2 Peter 1:10","Galatians 5:6, 24"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Galatians 5:6, 24","osis":["Gal.5.6","Gal.5.24"]}],"note":null},{"text":"and that, by our godly conversation, others may be gained to Christ.","proofs":["1 Peter 3:1–2","Matthew 5:16","Romans 14:19"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"Romans 14:19","osis":["Rom.14.19"]}],"note":null}],"section":32,"relations":{"aoc1680":["95"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"having","position":null},{"text":"and delivered","position":null},{"text":"by","position":1},{"text":"also","position":1},{"text":"holy","position":null},{"text":"after his own image; that so we may testify by","position":null},{"text":"whole","position":null},{"text":"conduct,","position":null},{"text":"gratitude","position":null},{"text":"for his blessings,","position":null},{"text":"that he may be praised by us; also,","position":null},{"text":"may","position":3},{"text":"in himself","position":null},{"text":"the fruits thereof;","position":null},{"text":"godly","position":null},{"text":"others","position":null},{"text":"be gained","position":null}]}],"page":null,"leaf":null},{"number":87,"question":"Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are not converted to God?","answer":"By no means: for the holy scripture declares that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.","segments":[{"text":"By no means: for the holy scripture declares that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.","proofs":["1 Corinthians 6:9–10","Ephesians 5:5–6","1 John 3:14–15","Galatians 5:21"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Ephesians 5:5–6","osis":["Eph.5.5-Eph.5.6"]},{"printed":"1 John 3:14–15","osis":["1John.3.14-1John.3.15"]},{"printed":"Galatians 5:21","osis":["Gal.5.21"]}],"note":null}],"section":32,"relations":{"aoc1680":["96"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"holy","position":null},{"text":"declares that no","position":null},{"text":"person, idolater, adulterer, thief,","position":null},{"text":"man, drunkard, slanderer, robber, or any such like,","position":null},{"text":"inherit","position":null}]}],"page":null,"leaf":null},{"number":88,"question":"Of how many parts doth the true conversion of man consist?","answer":"Of two parts; of the mortification of the old, and of the quickening of the new man.","segments":[{"text":"Of two parts; of the mortification of the old, and of the quickening of the new man.","proofs":["Romans 6:4–6","Ephesians 4:22–23","Colossians 3:5","1 Corinthians 5:7"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]},{"printed":"Ephesians 4:22–23","osis":["Eph.4.22-Eph.4.23"]},{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null}],"section":33,"relations":{"aoc1680":["97"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Of two parts;","position":null},{"text":"mortification","position":null},{"text":"of the","position":3}]}],"page":null,"leaf":null},{"number":89,"question":"What is the mortification of the old man?","answer":"It is a sincere sorrow of heart, that we have provoked God by our sins, and more and more to hate and flee from them.","segments":[{"text":"It is a sincere sorrow of heart, that we have provoked God by our sins, and more and more to hate and flee from them.","proofs":["Psalm 51:3, 8, 17","Luke 15:18","Romans 8:13","Joel 1:12–13"],"refs":[{"printed":"Psalm 51:3, 8, 17","osis":["Ps.51.3","Ps.51.8","Ps.51.17"]},{"printed":"Luke 15:18","osis":["Luke.15.18"]},{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"Joel 1:12–13","osis":["Joel.1.12-Joel.1.13"]}],"note":null}],"section":33,"relations":{"aoc1680":["98"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"It is a sincere sorrow of heart,","position":null},{"text":"we","position":null},{"text":"provoked","position":null},{"text":"our","position":null},{"text":"to","position":null},{"text":"flee from","position":null}]}],"page":null,"leaf":null},{"number":90,"question":"What is the quickening of the new man?","answer":"It is a sincere joy of heart in God, through Christ, and with love and delight to live according to the will of God in all good works.","segments":[{"text":"It is a sincere joy of heart in God, through Christ,","proofs":["Romans 5:1–2","14:17","Isaiah 57:15"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"and with love and delight to live according to the will of God in all good works.","proofs":["Romans 6:10–11","1 Peter 4:2","Galatians 2:20"],"refs":[{"printed":"Romans 6:10–11","osis":["Rom.6.10-Rom.6.11"]},{"printed":"1 Peter 4:2","osis":["1Pet.4.2"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"section":33,"relations":{"aoc1680":["99"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"It is a sincere","position":null},{"text":"of heart","position":null},{"text":"with love and delight","position":null},{"text":"live","position":null},{"text":"the","position":null},{"text":"of God in","position":null}]}],"page":null,"leaf":null},{"number":91,"question":"But what are good works?","answer":"Only those which proceed from a true faith, are performed according to the law of God, and to his glory; and not such as are founded on our imaginations, or the institutions of men.","segments":[{"text":"Only those which proceed from a true faith,","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"are performed according to the law of God,","proofs":["1 Samuel 15:22","Ephesians 2:2, 10"],"refs":[{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]},{"printed":"Ephesians 2:2, 10","osis":["Eph.2.2","Eph.2.10"]}],"note":null},{"text":"and to his glory;","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"and not such as are founded on our imaginations, or the institutions of men.","proofs":["Deuteronomy 12:32","Ezekiel 20:18","Matthew 15:9"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]},{"printed":"Ezekiel 20:18","osis":["Ezek.20.18"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"section":33,"relations":{"aoc1680":["100"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Only","position":null},{"text":"proceed from","position":null},{"text":"are performed","position":null},{"text":"the","position":1},{"text":"of God,","position":null},{"text":"such as","position":null},{"text":"founded on our imaginations,","position":null},{"text":"the institutions of","position":null}]}],"page":null,"leaf":null},{"number":92,"question":"What is the law of God?","answer":"God spake all these words, Exod. xx. Deut. v. saying, I am the Lord thy God, which hath brought thee out of the land of Egypt, out of the house of bondage. I. Com. Thou shalt have no other gods before me. II. Thou shalt not make unto thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and keep my commandments. III. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his name in vain. IV. Remember the sabbath day, to keep it holy: six days shalt thou labour and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. V. Honour thy father and thy mother, that thy days may be long upon the land, which the Lord thy God giveth thee. VI. Thou shalt not kill. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.","segments":[{"text":"God spake all these words, Exod. xx. Deut. v. saying, I am the Lord thy God, which hath brought thee out of the land of Egypt, out of the house of bondage. I. Com. Thou shalt have no other gods before me. II. Thou shalt not make unto thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and keep my commandments. III. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his name in vain. IV. Remember the sabbath day, to keep it holy: six days shalt thou labour and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. V. Honour thy father and thy mother, that thy days may be long upon the land, which the Lord thy God giveth thee. VI. Thou shalt not kill. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.","proofs":[],"refs":[],"note":null}],"section":34,"relations":{"aoc1680":["101","103","106","109","113","118","120","122","126","129","132","134"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"God spake all these words, Exod. xx. Deut. v. saying,","position":null},{"text":"hath","position":null},{"text":"I. Com.","position":null},{"text":"II.","position":1},{"text":"not","position":1},{"text":"unto thyself any","position":null},{"text":"that","position":1},{"text":"thyself","position":2},{"text":"serve","position":null},{"text":"visiting","position":null},{"text":"iniquity","position":null},{"text":"showing","position":null},{"text":"unto","position":3},{"text":"that","position":3},{"text":"III.","position":1},{"text":"IV.","position":null},{"text":"to keep it holy:","position":null},{"text":"thy work;","position":null},{"text":"thy","position":13},{"text":"wherefore the Lord blessed the sabbath day,","position":null},{"text":"V.","position":2},{"text":"thy","position":16},{"text":"upon","position":2},{"text":"VI.","position":null},{"text":"not kill. VII.","position":null},{"text":"VIII.","position":null},{"text":"IX.","position":null},{"text":"X.","position":2},{"text":"thou shalt not covet thy neighbour’s","position":null},{"text":"man","position":4},{"text":"maid-servant,","position":2},{"text":"thy neighbour’s.","position":null}]}],"page":null,"leaf":null},{"number":93,"question":"How are these ten commands divided?","answer":"Into two tables: the first of which teaches us, how we must behave towards God; the second, what duties we owe to our neighbour.","segments":[{"text":"Into two tables:","proofs":["Exodus 34:28–29","Deuteronomy 4:13","10:3–4"],"refs":[{"printed":"Exodus 34:28–29","osis":["Exod.34.28-Exod.34.29"]},{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]},{"printed":"10:3–4","osis":["Deut.10.3-Deut.10.4"]}],"note":null},{"text":"the first of which teaches us, how we must behave towards God; the second, what duties we owe to our neighbour.","proofs":[],"refs":[],"note":null}],"section":34,"relations":{"aoc1680":["102"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"first of which teaches us,","position":null},{"text":"must","position":null},{"text":"second,","position":null},{"text":"to","position":3}]}],"page":null,"leaf":null},{"number":94,"question":"What doth God enjoin in the first command?","answer":"That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all idolatry, sorcery, sooth-saying, superstition, invocation of saints, or any other creatures: and learn rightly to know the only true God; trust in him alone, with humility and patience submit to him; expect all good things from him only; love, fear, and glorify him with my whole heart: so that I renounce and forsake all creatures, rather than commit even the least thing contrary to his will.","segments":[{"text":"That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all idolatry,","proofs":["1 Corinthians 6:9–10","10:7, 14","Leviticus 18:21"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"10:7, 14","osis":["1Cor.10.7","1Cor.10.14"]},{"printed":"Leviticus 18:21","osis":["Lev.18.21"]}],"note":null},{"text":"sorcery,","proofs":["Deuteronomy 18:10–12"],"refs":[{"printed":"Deuteronomy 18:10–12","osis":["Deut.18.10-Deut.18.12"]}],"note":null},{"text":"sooth-saying, superstition, invocation of saints, or any other creatures:","proofs":["Matthew 4:10","Revelation 19:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null},{"text":"and learn rightly to know the only true God;","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"trust in him alone,","proofs":["Jeremiah 17:5, 7"],"refs":[{"printed":"Jeremiah 17:5, 7","osis":["Jer.17.5","Jer.17.7"]}],"note":null},{"text":"with humility and patience","proofs":["Hebrews 10:36","Colossians 1:11","Romans 5:3–4","Philippians 2:14"],"refs":[{"printed":"Hebrews 10:36","osis":["Heb.10.36"]},{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Romans 5:3–4","osis":["Rom.5.3-Rom.5.4"]},{"printed":"Philippians 2:14","osis":["Phil.2.14"]}],"note":null},{"text":"submit to him;","proofs":["1 Peter 5:5–6"],"refs":[{"printed":"1 Peter 5:5–6","osis":["1Pet.5.5-1Pet.5.6"]}],"note":null},{"text":"expect all good things from him only;","proofs":["Psalm 104:27","Isaiah 45:7","James 1:17"],"refs":[{"printed":"Psalm 104:27","osis":["Ps.104.27"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"love,","proofs":["Deuteronomy 6:5","Matthew 22:37"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"note":null},{"text":"fear,","proofs":["Deuteronomy 6:5","Matthew 10:28"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null},{"text":"and glorify him with my whole heart:","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null},{"text":"so that I renounce and forsake all creatures,","proofs":["Matthew 5:29–30","Acts 5:29","Matthew 10:37"],"refs":[{"printed":"Matthew 5:29–30","osis":["Matt.5.29-Matt.5.30"]},{"printed":"Acts 5:29","osis":["Acts.5.29"]},{"printed":"Matthew 10:37","osis":["Matt.10.37"]}],"note":null},{"text":"rather than commit even the least thing contrary to his will.","proofs":["Matthew 5:19"],"refs":[{"printed":"Matthew 5:19","osis":["Matt.5.19"]}],"note":null}],"section":34,"relations":{"aoc1680":["107"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"I,","position":null},{"text":"sincerely","position":null},{"text":"desire","position":null},{"text":"avoid","position":null},{"text":"flee from","position":null},{"text":"sooth-saying,","position":null},{"text":"invocation of","position":null},{"text":"learn","position":null},{"text":"to know","position":null},{"text":"with","position":1},{"text":"submit to him; expect","position":null},{"text":"only; love, fear,","position":null},{"text":"glorify him","position":null},{"text":"whole","position":null},{"text":"even","position":null},{"text":"contrary to","position":null}]}],"page":null,"leaf":null},{"number":95,"question":"What is idolatry?","answer":"Idolatry is, instead of, or besides that one true God, who has manifested himself in his word, to contrive, or have any other object, in which men place their trust.","segments":[{"text":"Idolatry is, instead of, or besides that one true God, who has manifested himself in his word, to contrive, or have any other object, in which men place their trust.","proofs":["2 Chronicles 16:12","Philippians 3:18–19","Galatians 4:8","Ephesians 2:12"],"refs":[{"printed":"2 Chronicles 16:12","osis":["2Chr.16.12"]},{"printed":"Philippians 3:18–19","osis":["Phil.3.18-Phil.3.19"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null}],"section":34,"relations":{"aoc1680":["108"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Idolatry","position":null},{"text":"instead","position":null},{"text":"contrive,","position":null},{"text":"have","position":null},{"text":"object, in which men place their trust.","position":null}]}],"page":null,"leaf":null},{"number":96,"question":"What doth God require in the second command?","answer":"That we in no wise represent God by images, nor worship him in any other way than he has commanded in his word.","segments":[{"text":"That we in no wise represent God by images,","proofs":["Deuteronomy 4:15","Isaiah 40:18","Romans 1:23ff","Acts 17:29"],"refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]},{"printed":"Isaiah 40:18","osis":["Isa.40.18"]},{"printed":"Romans 1:23ff","osis":["Rom.1.23-Rom.1.32"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null},{"text":"nor worship him in any other way than he has commanded in his word.","proofs":["1 Samuel 15:23","Deuteronomy 12:30"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]},{"printed":"Deuteronomy 12:30","osis":["Deut.12.30"]}],"note":null}],"section":35,"relations":{"aoc1680":["110"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"in no wise","position":null},{"text":"images, nor","position":null},{"text":"in","position":2},{"text":"other way than","position":null}]}],"page":null,"leaf":null},{"number":97,"question":"Are images then not at all to be made?","answer":"God neither can, nor may be represented by any means, but as to creatures, though they may be represented, yet God forbids to make, or have any resemblance of them, either in order to worship them, or to serve God by them.","segments":[{"text":"God neither can, nor may be represented by any means,","proofs":["Deuteronomy 4:15–16","Isaiah 46:5","Romans 1:23"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]},{"printed":"Isaiah 46:5","osis":["Isa.46.5"]},{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"note":null},{"text":"but as to creatures, though they may be represented, yet God forbids to make, or have any resemblance of them, either in order to worship them, or to serve God by them.","proofs":["Exodus 23:24","34:13–14","Numbers 33:52","Deuteronomy 7:5"],"refs":[{"printed":"Exodus 23:24","osis":["Exod.23.24"]},{"printed":"34:13–14","osis":["Exod.34.13-Exod.34.14"]},{"printed":"Numbers 33:52","osis":["Num.33.52"]},{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]}],"note":null}],"section":35,"relations":{"aoc1680":["111"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"can,","position":null},{"text":"may","position":1},{"text":"but as to","position":null},{"text":"though they 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24:11","osis":["Lev.24.11"]},{"printed":"19:12","osis":["Lev.19.12"]},{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"Leviticus 5:4","osis":["Lev.5.4"]}],"note":null},{"text":"but also by rash swearing, must not profane or abuse the name of God, nor by silence or connivance be partakers of these horrible sins in others:","proofs":["Isaiah 45:23–24"],"refs":[{"printed":"Isaiah 45:23–24","osis":["Isa.45.23-Isa.45.24"]}],"note":null},{"text":"and, briefly, that we use the holy name of God no otherwise than with fear and reverence;","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"so that he may be rightly confessed","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"and worshipped by us, and be glorified in all our words and works.","proofs":["1 Corinthians 3:16–17"],"refs":[{"printed":"1 Corinthians 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and therefore he has commanded this sin to be punished with death.","segments":[{"text":"It undoubtedly is:","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null},{"text":"for there is no sin greater, or more provoking to God, than the profaning of his name; and therefore he has commanded this sin to be punished with death.","proofs":["Leviticus 24:15"],"refs":[{"printed":"Leviticus 24:15","osis":["Lev.24.15"]}],"note":null}],"section":36,"relations":{"aoc1680":["115"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"It undoubtedly is:","position":null},{"text":"there","position":1},{"text":"no","position":null},{"text":"provoking to","position":null},{"text":"profaning","position":null},{"text":"and therefore","position":null},{"text":"has commanded","position":null}]}],"page":null,"leaf":null},{"number":101,"question":"May we then swear religiously by the name of God?","answer":"Yes: either when the magistrates demand it of the subjects; or when necessity requires us thereby to confirm fidelity and truth to the glory of God, and the safety of our neighbour: for such an oath is founded on God’s word, and therefore was justly used by the saints, both in the Old and New Testament.","segments":[{"text":"Yes: either when the magistrates demand it of the subjects; or when necessity requires us thereby to confirm fidelity and truth to the glory of God, and the safety of our neighbour:","proofs":["Exodus 22:11","Nehemiah 13:25"],"refs":[{"printed":"Exodus 22:11","osis":["Exod.22.11"]},{"printed":"Nehemiah 13:25","osis":["Neh.13.25"]}],"note":null},{"text":"for such an oath is founded on God’s word,","proofs":["Deuteronomy 6:13","Hebrews 6:16"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"and therefore was justly used by the saints, both in the Old and New Testament.","proofs":["Genesis 21:24","Joshua 9:15, 19","1 Samuel 24:22","2 Corinthians 1:23","Romans 1:9"],"refs":[{"printed":"Genesis 21:24","osis":["Gen.21.24"]},{"printed":"Joshua 9:15, 19","osis":["Josh.9.15","Josh.9.19"]},{"printed":"1 Samuel 24:22","osis":["1Sam.24.22"]},{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"note":null}],"section":37,"relations":{"aoc1680":["116"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Yes: either","position":null},{"text":"magistrates demand","position":null},{"text":"of the subjects;","position":null},{"text":"when","position":2},{"text":"us thereby to confirm fidelity","position":null},{"text":"our neighbour:","position":null},{"text":"such an oath","position":null},{"text":"founded on","position":null},{"text":"justly","position":null},{"text":"by","position":2},{"text":"saints,","position":null}]}],"page":null,"leaf":null},{"number":102,"question":"May we also swear by saints or any other creatures?","answer":"No: for a lawful oath is calling upon God, as the only one who knows the heart; that he will bear witness to the truth, and punish me if I swear falsely; which honour is due to no creature.","segments":[{"text":"No: for a lawful oath is calling upon God, as the only one who knows the heart; that he will bear witness to the truth, and punish me if I swear falsely;","proofs":["2 Corinthians 1:23"],"refs":[{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"which honour is due to no creature.","proofs":["Matthew 5:34–35"],"refs":[{"printed":"Matthew 5:34–35","osis":["Matt.5.34-Matt.5.35"]}],"note":null}],"section":37,"relations":{"aoc1680":["117"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"calling upon","position":null},{"text":"one who knows the heart; that he will","position":null},{"text":"to","position":1},{"text":"me","position":null},{"text":"I","position":null},{"text":"which","position":null},{"text":"is due","position":null}]}],"page":null,"leaf":null},{"number":103,"question":"What doth God require in the fourth command?","answer":"First: that the ministry of the Gospel, and the schools be maintained; and that I, especially on the sabbath, that is on the day of rest, diligently frequent the church of God to hear his word, to use the sacraments, publicly to call, upon the Lord, and contribute to the relief of the poor, as becomes a Christian: secondly, that all the days of my life I cease from my evil works, and yield myself to the Lord, to work by his holy spirit in me: and thus begin in this life the eternal sabbath.","segments":[{"text":"First: that the ministry of the Gospel, and the schools be maintained;","proofs":["Deuteronomy 12:19","Titus 1:5","1 Timothy 3:14–15","1 Corinthians 9:11","2 Timothy 2:2","1 Timothy 3:15"],"refs":[{"printed":"Deuteronomy 12:19","osis":["Deut.12.19"]},{"printed":"Titus 1:5","osis":["Titus.1.5"]},{"printed":"1 Timothy 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of the poor, as becomes a Christian:","proofs":["1 Corinthians 16:2"],"refs":[{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null},{"text":"secondly, that all the days of my life I cease from my evil works, and yield myself to the Lord, to work by his holy spirit in me: and thus begin in this life the eternal sabbath.","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null}],"section":38,"relations":{"aoc1680":["119"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"First:","position":null},{"text":"the ministry of the Gospel, and the schools be maintained; and that I, especially on the sabbath, that is on the","position":null},{"text":"of rest, diligently frequent","position":null},{"text":"church","position":null},{"text":"to hear his word, to use","position":null},{"text":"sacraments, publicly to call, upon","position":null},{"text":"Lord, and contribute to the relief","position":null},{"text":"poor, as becomes a Christian: secondly, that all","position":null},{"text":"days of my life I cease from my evil works, and yield myself","position":null},{"text":"Lord, to work by his holy spirit in me: and thus begin in this life","position":null},{"text":"sabbath.","position":null}]}],"page":null,"leaf":null},{"number":104,"question":"What doth God require in the fifth command?","answer":"That I show all honour, love, and fidelity, to my father and mother, and all in authority over me, and submit myself to their good instruction and correction with due obedience; and also patiently bear with their weaknesses and infirmities, since it pleases God to govern us by their hand.","segments":[{"text":"That I show all honour, love, and fidelity, to my father and mother, and all in authority over me, and submit myself to their good instruction and correction with due obedience;","proofs":["Ephesians 6:1ff","Colossians 3:18, 20","Ephesians 5:22","Romans 1:31"],"refs":[{"printed":"Ephesians 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13:4"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null}],"section":40,"relations":{"aoc1680":["123"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"s","position":1},{"text":"words, nor gestures,","position":null},{"text":"s","position":7},{"text":"dishonour,","position":null},{"text":"wound","position":null},{"text":"myself","position":1},{"text":"that I lay aside","position":null},{"text":"also,","position":null},{"text":"myself,","position":null},{"text":"wilfully expose myself to","position":null},{"text":"is armed","position":null},{"text":"to prevent murder.","position":null}]}],"page":null,"leaf":null},{"number":106,"question":"But this command seems only to speak of murder?","answer":"In forbidding murder, God teaches us that he abhors the causes thereof; such as envy, hatred, anger, and desire of revenge; and that he accounts all these as murder.","segments":[{"text":"In forbidding murder, God teaches us that he abhors the causes thereof; such as envy,","proofs":["James 1:20","Galatians 5:20"],"refs":[{"printed":"James 1:20","osis":["Jas.1.20"]},{"printed":"Galatians 5:20","osis":["Gal.5.20"]}],"note":null},{"text":"hatred, anger, and desire of revenge;","proofs":["Romans 1:29","1 John 2:9"],"refs":[{"printed":"Romans 1:29","osis":["Rom.1.29"]},{"printed":"1 John 2:9","osis":["1John.2.9"]}],"note":null},{"text":"and that he accounts all these as murder.","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"section":40,"relations":{"aoc1680":["124"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"teaches us","position":null},{"text":"abhors","position":null},{"text":"causes thereof; such as","position":null},{"text":"anger,","position":null},{"text":"that he accounts","position":null},{"text":"these 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to","position":null}]}],"page":null,"leaf":null},{"number":108,"question":"What doth the seventh command teach us?","answer":"That all uncleanness is accursed of God: and that therefore we must with all our hearts detest the same, and live chastely and temperately, whether in holy wedlock or in a single life.","segments":[{"text":"That all uncleanness is accursed of God:","proofs":["Leviticus 18:27"],"refs":[{"printed":"Leviticus 18:27","osis":["Lev.18.27"]}],"note":null},{"text":"and that therefore we must with all our hearts detest the same,","proofs":["Deuteronomy 29:20–23"],"refs":[{"printed":"Deuteronomy 29:20–23","osis":["Deut.29.20-Deut.29.23"]}],"note":null},{"text":"and live chastely and temperately,","proofs":["1 Thessalonians 4:3–4"],"refs":[{"printed":"1 Thessalonians 4:3–4","osis":["1Thess.4.3-1Thess.4.4"]}],"note":null},{"text":"whether in holy wedlock or in a single life.","proofs":["Hebrews 13:4","1 Corinthians 7:4–9"],"refs":[{"printed":"Hebrews 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eighth command?","answer":"God forbids not only those thefts, and robberies, which are punishable by the magistrate; but he comprehends under the name of theft all wicked tricks and devices, whereby we design to appropriate to ourselves the goods which belong to our neighbour: whether it be by force, or under the appearance of right; as by unjust weights, ells, measures, fraudulent merchandise, false coins, usury, or by any other way forbidden by God; as also all covetousness, all abuse and waste of his gifts.","segments":[{"text":"God forbids not only those thefts,","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"and robberies, which are punishable by the magistrate;","proofs":["1 Corinthians 5:10"],"refs":[{"printed":"1 Corinthians 5:10","osis":["1Cor.5.10"]}],"note":null},{"text":"but he comprehends under the name of theft all wicked tricks and devices, whereby we design to appropriate to ourselves the goods which belong to our neighbour:","proofs":["Luke 3:14","1 Thessalonians 4:6"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]},{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"whether it be by force, or under the appearance of right; as by unjust weights,","proofs":["Proverbs 11:1"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]}],"note":null},{"text":"ells, measures, fraudulent merchandise,","proofs":["Ezekiel 45:9–11","Deuteronomy 25:13"],"refs":[{"printed":"Ezekiel 45:9–11","osis":["Ezek.45.9-Ezek.45.11"]},{"printed":"Deuteronomy 25:13","osis":["Deut.25.13"]}],"note":null},{"text":"false coins, usury, or by any other way forbidden by God;","proofs":["Psalm 15:5","Luke 6:35"],"refs":[{"printed":"Psalm 15:5","osis":["Ps.15.5"]},{"printed":"Luke 6:35","osis":["Luke.6.35"]}],"note":null},{"text":"as also all covetousness, all abuse and waste of his gifts.","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 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instance I can or may; and deal with him as I desire to be dealt with by others: further also, that I faithfully labour, so that I may be able to relieve the needy.","segments":[{"text":"That I promote the advantage of my neighbour in every instance I can or may; and deal with him as I desire to be dealt with by others:","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null},{"text":"further also, that I faithfully labour, so that I may be able to relieve the needy.","proofs":["Proverbs 5:16","Ephesians 4:28"],"refs":[{"printed":"Proverbs 5:16","osis":["Prov.5.16"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"section":42,"relations":{"aoc1680":["131"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"promote","position":null},{"text":"advantage","position":null},{"text":"in every instance I can or may;","position":null},{"text":"by others: further also,","position":null},{"text":"labour, so","position":null},{"text":"be able to relieve the needy.","position":null}]}],"page":null,"leaf":null},{"number":112,"question":"What is required in the ninth command?","answer":"That I bear false witness against no man; nor falsify any man’s words; that I be no backbiter, nor slanderer; that I do not judge, or join in condemning any man rashly, or unheard; but that I avoid all sorts of lies and deceit, as the proper works of the devil, unless I would bring down upon me the heavy wrath of God: likewise that in judgment and all other dealings I love the truth, speak it uprightly and confess it; also that I defend and promote, as much as I am able, the honour and good character of my neighbour.","segments":[{"text":"That I bear false witness against no man;","proofs":["Proverbs 19:5, 9","21:28"],"refs":[{"printed":"Proverbs 19:5, 9","osis":["Prov.19.5","Prov.19.9"]},{"printed":"21:28","osis":["Prov.21.28"]}],"note":null},{"text":"nor falsify any man’s words;","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"that I be no backbiter,","proofs":["Romans 1:29–30"],"refs":[{"printed":"Romans 1:29–30","osis":["Rom.1.29-Rom.1.30"]}],"note":null},{"text":"nor slanderer; that I do not judge, or join in condemning any man rashly, or unheard;","proofs":["Matthew 7:1ff","Luke 6:37"],"refs":[{"printed":"Matthew 7:1ff","osis":["Matt.7.1-Matt.7.29"]},{"printed":"Luke 6:37","osis":["Luke.6.37"]}],"note":null},{"text":"but that I avoid all sorts of lies and deceit,","proofs":["Leviticus 19:11"],"refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]}],"note":null},{"text":"as the proper works of the devil, unless I would bring down upon me the heavy wrath of God:","proofs":["Proverbs 12:22","13:5"],"refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]},{"printed":"13:5","osis":["Prov.13.5"]}],"note":null},{"text":"likewise that in judgment and all other dealings I love the truth, speak it uprightly and confess it;","proofs":["1 Corinthians 13:6","Ephesians 4:25"],"refs":[{"printed":"1 Corinthians 13:6","osis":["1Cor.13.6"]},{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"also that I defend and promote, as much as I am able, the honour and good character of my neighbour.","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null}],"section":43,"relations":{"aoc1680":["133"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"no","position":1},{"text":"nor","position":1},{"text":"that I be no backbiter,","position":null},{"text":"slanderer; that I do not judge, or join in condemning","position":null},{"text":"that I","position":3},{"text":"sorts","position":null},{"text":"unless","position":null},{"text":"would bring down upon","position":null},{"text":"heavy","position":null},{"text":"likewise","position":null},{"text":"all","position":2},{"text":"dealings","position":null},{"text":"love","position":null},{"text":"speak 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7:7ff","osis":["Rom.7.7-Rom.7.25"]}],"note":null}],"section":44,"relations":{"aoc1680":["135"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"even the smallest inclination or thought, contrary to any of God’s commands, never rise in","position":null},{"text":"at all times","position":null},{"text":"hate","position":null},{"text":"with our whole hearts,","position":null}]}],"page":null,"leaf":null},{"number":114,"question":"But can those, who are converted to God, perfectly keep these commands?","answer":"No: But even the holiest men, while in this life, have only small beginnings of this obedience; yet so, that with a sincere resolution, they begin to live, not only according to some, but all the commands of God.","segments":[{"text":"No: But even the holiest men, while in this life, have only small beginnings of this obedience;","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null},{"text":"yet so, that with a sincere resolution, they begin to live, not only according to some, but all the commands of God.","proofs":["Romans 7:22, 15ff","James 3:2"],"refs":[{"printed":"Romans 7:22, 15ff","osis":["Rom.7.22","Rom.7.15-Rom.7.25"]},{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null}],"section":44,"relations":{"aoc1680":["136"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"while in this life,","position":null},{"text":"with a sincere resolution,","position":null},{"text":"only","position":2}]}],"page":null,"leaf":null},{"number":115,"question":"Why will God then have the ten commands so strictly preached, since no man in this life can keep them?","answer":"First: that all our life time, we may learn more and more to know our sinful nature, and thus become the more earnest in seeking the remission of sin, and righteousness in Christ; likewise, that we constantly endeavour and pray to God for the grace of the holy spirit; that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us, in a life to come.","segments":[{"text":"First: that all our life time, we may learn more and more to know our sinful nature,","proofs":["1 John 1:9","Romans 3:20","5:13","7:7"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]},{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"5:13","osis":["Rom.5.13"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"and thus become the more earnest in seeking the remission of sin, and righteousness in Christ;","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"likewise, that we constantly endeavour and pray to God for the grace of the holy spirit; that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us, in a life to come.","proofs":["1 Corinthians 9:24","Philippians 3:12–14"],"refs":[{"printed":"1 Corinthians 9:24","osis":["1Cor.9.24"]},{"printed":"Philippians 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holy spirit to those only, who with sincere desires continually ask them of him, and are thankful for them.","segments":[{"text":"Because it is the chief part of thankfulness which God requires of us:","proofs":["Psalm 50:14–15"],"refs":[{"printed":"Psalm 50:14–15","osis":["Ps.50.14-Ps.50.15"]}],"note":null},{"text":"and also because God will give his grace and holy spirit to those only, who with sincere desires continually ask them of him, and are thankful for them.","proofs":["Matthew 7:7–8","Luke 11:9, 13","Matthew 13:12","Psalm 50:15"],"refs":[{"printed":"Matthew 7:7–8","osis":["Matt.7.7-Matt.7.8"]},{"printed":"Luke 11:9, 13","osis":["Luke.11.9","Luke.11.13"]},{"printed":"Matthew 13:12","osis":["Matt.13.12"]},{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null}],"section":45,"relations":{"aoc1680":["138"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"will give","position":null},{"text":"to those only,","position":null},{"text":"sincere desires continually 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him:","proofs":["Romans 8:26","1 John 5:14"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]},{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"secondly, that we rightly and thoroughly know our need and misery, that so we may deeply humble ourselves in the presence of his divine majesty:","proofs":["John 4:23–24","Psalm 145:18"],"refs":[{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]},{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"thirdly, that we be fully persuaded that he, notwithstanding we are unworthy of it,","proofs":["2 Chronicles 20:12"],"refs":[{"printed":"2 Chronicles 20:12","osis":["2Chr.20.12"]}],"note":null},{"text":"will, for the sake of Christ our Lord, certainly hear our prayer,","proofs":["Psalm 2:11","34:18–19","Isaiah 66:2"],"refs":[{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"34:18–19","osis":["Ps.34.18-Ps.34.19"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"as he has promised us in his word.","proofs":["Romans 10:13","8:15–16","James 1:6ff","John 14:13","Daniel 9:7, 18","Matthew 7:8","Psalm 143:1"],"refs":[{"printed":"Romans 10:13","osis":["Rom.10.13"]},{"printed":"8:15–16","osis":["Rom.8.15-Rom.8.16"]},{"printed":"James 1:6ff","osis":["Jas.1.6-Jas.1.27"]},{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"Daniel 9:7, 18","osis":["Dan.9.7","Dan.9.18"]},{"printed":"Matthew 7:8","osis":["Matt.7.8"]},{"printed":"Psalm 143:1","osis":["Ps.143.1"]}],"note":null}],"section":45,"relations":{"aoc1680":["139"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"First,","position":null},{"text":"from","position":null},{"text":"heart pray to the one","position":null},{"text":"only,","position":null},{"text":"for","position":1},{"text":"us","position":1},{"text":"ask","position":null},{"text":"secondly, that we rightly","position":null},{"text":"thoroughly know","position":null},{"text":"that so we may deeply humble 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Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors, and lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory, for ever. Amen.","segments":[{"text":"Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors, and lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory, for ever. Amen.","proofs":[],"refs":[],"note":null}],"section":45,"relations":{"aoc1680":["141"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"debts","position":null},{"text":"our debtors,","position":null}]}],"page":null,"leaf":null},{"number":120,"question":"Why hath Christ commanded us to address God thus: “Our Father?”","answer":"That immediately, in the very beginning of our prayer, he might excite in us a child-like reverence for, and confidence in God, which are the foundation of our prayer: namely, that God has become our Father in Christ, and will much less deny us what we ask of him in true faith, than our parents will refuse us earthly things.","segments":[{"text":"That immediately, in the very beginning of our prayer, he might excite in us a child-like reverence for, and confidence in God, which are the foundation of our prayer: namely, that God has become our Father in Christ,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"and will much less deny us what we ask of him in true faith, than our parents will refuse us earthly things.","proofs":["Matthew 7:9–11","Luke 11:11","Isaiah 49:15"],"refs":[{"printed":"Matthew 7:9–11","osis":["Matt.7.9-Matt.7.11"]},{"printed":"Luke 11:11","osis":["Luke.11.11"]},{"printed":"Isaiah 49:15","osis":["Isa.49.15"]}],"note":null}],"section":46,"relations":{"aoc1680":["143"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"immediately,","position":null},{"text":"our","position":1},{"text":"excite","position":null},{"text":"child-like","position":null},{"text":"for,","position":null},{"text":"in","position":5},{"text":"are","position":1},{"text":"namely,","position":null},{"text":"has become","position":null},{"text":"in Christ,","position":null},{"text":"what","position":null},{"text":"in","position":7},{"text":"will refuse","position":null}]}],"page":null,"leaf":null},{"number":121,"question":"Why is it here added, “Which art in heaven?”","answer":"Lest we should form any earthly conceptions of God’s heavenly majesty, and that we may expect from his almighty power all things necessary for soul and body.","segments":[{"text":"Lest we should form any earthly conceptions of God’s heavenly majesty,","proofs":["Jeremiah 23:24"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null},{"text":"and that we may expect from his almighty power all things necessary for soul and body.","proofs":["Acts 17:24","Romans 10:12"],"refs":[{"printed":"Acts 17:24","osis":["Acts.17.24"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"note":null}],"section":46,"relations":{"aoc1680":["144"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"Lest","position":null},{"text":"should form any earthly conceptions","position":null},{"text":"may","position":null},{"text":"almighty power all","position":null}]}],"page":null,"leaf":null},{"number":122,"question":"Which is the first petition?","answer":"“Hallowed be thy name;” that is, grant us first rightly to know thee, and to sanctify, glorify and praise thee, in all thy works, in which thy power, wisdom, goodness, justice, mercy and truth, are clearly displayed; and further, also, that we may so order and direct our whole lives, our thoughts, words and actions, that thy name may never be blasphemed, but rather honoured and praised on our account.","segments":[{"text":"“Hallowed be thy name;”","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"that is, grant us first rightly to know thee,","proofs":["John 17:3","Jeremiah 9:23–24","Matthew 16:17","James 1:5"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]},{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"James 1:5","osis":["Jas.1.5"]}],"note":null},{"text":"and to sanctify, glorify and praise thee, in all thy works, in which thy power, wisdom, goodness, justice, mercy and truth, are clearly displayed;","proofs":["Psalm 119:137–138","Luke 1:46","Psalm 145:8–9"],"refs":[{"printed":"Psalm 119:137–138","osis":["Ps.119.137-Ps.119.138"]},{"printed":"Luke 1:46","osis":["Luke.1.46"]},{"printed":"Psalm 145:8–9","osis":["Ps.145.8-Ps.145.9"]}],"note":null},{"text":"and further, also, that we may so order and direct our whole lives, our thoughts, words and actions, that thy name may never be blasphemed, but rather honoured and praised on our account.","proofs":["Psalm 115:1","71:8"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"71:8","osis":["Ps.71.8"]}],"note":null}],"section":47,"relations":{"aoc1680":["145"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"rightly","position":null},{"text":"to sanctify, glorify and","position":null},{"text":"thee, in all","position":null},{"text":"works, in which thy power, wisdom,","position":null},{"text":"are clearly displayed;","position":null},{"text":"that we may so order and","position":null},{"text":"lives, our","position":null},{"text":"actions,","position":null},{"text":"may never","position":null},{"text":"blasphemed,","position":null},{"text":"honoured","position":null},{"text":"praised on our account.","position":null}]}],"page":null,"leaf":null},{"number":123,"question":"Which is the second petition?","answer":"“Thy Kingdom come;” that is, rule us so by thy word and spirit, that we may submit ourselves more and more to thee; preserve and increase thy church; destroy the works of the devil, and all violence which would exalt itself against thee; and also, all wicked counsels devised against thy holy word; till the full perfection of thy kingdom takes place, wherein thou shalt be all in all.","segments":[{"text":"“Thy Kingdom come;”","proofs":["Matthew 6:10","Matthew 6:33"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]},{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"note":null},{"text":"that is, rule us so by thy word and spirit, that we may submit ourselves more and more to thee;","proofs":["Psalm 119:5"],"refs":[{"printed":"Psalm 119:5","osis":["Ps.119.5"]}],"note":null},{"text":"preserve and increase thy church;","proofs":["Psalm 51:18"],"refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]}],"note":null},{"text":"destroy the works of the devil, and all violence which would exalt itself against thee;","proofs":["1 John 3:8","Romans 16:20"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null},{"text":"and also, all wicked counsels devised against thy holy word; till the full perfection of thy kingdom takes place,","proofs":["Revelation 22:17, 20"],"refs":[{"printed":"Revelation 22:17, 20","osis":["Rev.22.17","Rev.22.20"]}],"note":null},{"text":"wherein thou shalt be all in all.","proofs":["1 Corinthians 15:28"],"refs":[{"printed":"1 Corinthians 15:28","osis":["1Cor.15.28"]}],"note":null}],"section":48,"relations":{"aoc1680":["146"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"ourselves","position":null},{"text":"to","position":null},{"text":"violence which would exalt","position":null},{"text":"thee; and also,","position":null},{"text":"wicked counsels devised","position":null},{"text":"holy","position":null},{"text":"till the full perfection of thy kingdom takes place, wherein","position":null}]}],"page":null,"leaf":null},{"number":124,"question":"Which is the third petition?","answer":"“Thy will be done on earth as it is in heaven;” that is, grant that we and all men may renounce our own will, and without murmuring obey thy will, which is only good; that so every one may attend to and perform the duties of his station and calling as willingly and faithfully, as the angels do in heaven.","segments":[{"text":"“Thy will be done on earth as it is in heaven;”","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"that is, grant that we and all men may renounce our own will,","proofs":["Matthew 16:24","Titus 2:12"],"refs":[{"printed":"Matthew 16:24","osis":["Matt.16.24"]},{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null},{"text":"and without murmuring obey thy will, which is only good;","proofs":["Luke 22:42"],"refs":[{"printed":"Luke 22:42","osis":["Luke.22.42"]}],"note":null},{"text":"that so every one may attend to and perform the duties of his station and calling","proofs":["1 Corinthians 7:24","Ephesians 4:1"],"refs":[{"printed":"1 Corinthians 7:24","osis":["1Cor.7.24"]},{"printed":"Ephesians 4:1","osis":["Eph.4.1"]}],"note":null},{"text":"as willingly and faithfully, as the angels do in heaven.","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":null}],"section":49,"relations":{"aoc1680":["147"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"on","position":2},{"text":"may renounce","position":null},{"text":"murmuring","position":null},{"text":"good;","position":null},{"text":"may attend to and perform the duties","position":null},{"text":"his station and calling as willingly and","position":null}]}],"page":null,"leaf":null},{"number":125,"question":"Which is the fourth petition?","answer":"“Give us this day our daily bread;” that is, be pleased to provide us with all things necessary for the body, that we may thereby acknowledge thee to be the only fountain of all good, and that neither our care nor industry, nor even thy gifts can profit us without thy blessing; and therefore that we may withdraw our trust from all creatures, and place it alone in thee.","segments":[{"text":"“Give us this day our daily bread;”","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"that is, be pleased to provide us with all things necessary for the body,","proofs":["Psalm 145:15","Matthew 6:25ff"],"refs":[{"printed":"Psalm 145:15","osis":["Ps.145.15"]},{"printed":"Matthew 6:25ff","osis":["Matt.6.25-Matt.6.34"]}],"note":null},{"text":"that we may thereby acknowledge thee to be the only fountain of all good,","proofs":["Acts 17:25","14:17"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"14:17","osis":["Acts.14.17"]}],"note":null},{"text":"and that neither our care nor industry, nor even thy gifts can profit us without thy blessing;","proofs":["1 Corinthians 15:58","Deuteronomy 8:3","Psalm 127:1–2"],"refs":[{"printed":"1 Corinthians 15:58","osis":["1Cor.15.58"]},{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]},{"printed":"Psalm 127:1–2","osis":["Ps.127.1-Ps.127.2"]}],"note":null},{"text":"and therefore that we may withdraw our trust from all creatures, and place it alone in thee.","proofs":["Psalm 62:11","55:22"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]},{"printed":"55:22","osis":["Ps.55.22"]}],"note":null}],"section":50,"relations":{"aoc1680":["148"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"be pleased to provide","position":null},{"text":"with all","position":null},{"text":"necessary","position":null},{"text":"the body,","position":null},{"text":"thereby","position":null},{"text":"of","position":1},{"text":"that neither","position":null},{"text":"nor","position":1},{"text":"nor","position":2},{"text":"can profit us without thy blessing;","position":null},{"text":"therefore","position":null},{"text":"we may withdraw","position":null},{"text":"and","position":3},{"text":"alone","position":null}]}],"page":null,"leaf":null},{"number":126,"question":"Which is the fifth petition?","answer":"“And forgive us our debts as we forgive our debtors;” that is, be pleased for the sake of Christ’s blood, not to impute to us poor sinners, our transgressions, nor that depravity, which always cleaves to us; even as we feel this evidence of thy grace in us, that it is our firm resolution, from the heart, to forgive our neighbour.","segments":[{"text":"“And forgive us our debts as we forgive our debtors;”","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"that is, be pleased for the sake of Christ’s blood,","proofs":["Psalm 51:1","1 John 2:1–2"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"not to impute to us poor sinners, our transgressions, nor that depravity, which always cleaves to us; even as we feel this evidence of thy grace in us, that it is our firm resolution, from the heart, to forgive our neighbour.","proofs":["Matthew 6:14–15"],"refs":[{"printed":"Matthew 6:14–15","osis":["Matt.6.14-Matt.6.15"]}],"note":null}],"section":51,"relations":{"aoc1680":["149"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"“And","position":null},{"text":"debts","position":null},{"text":"our debtors;”","position":null},{"text":"be pleased","position":null},{"text":"sake of Christ’s","position":null},{"text":"to","position":2},{"text":"to","position":3},{"text":"poor","position":null},{"text":"transgressions, nor","position":null},{"text":"depravity,","position":null},{"text":"always","position":null},{"text":"to","position":4},{"text":"evidence","position":null},{"text":"us, that it is","position":null},{"text":"firm resolution,","position":null},{"text":"the heart, to forgive","position":null},{"text":"neighbour.","position":null}]}],"page":null,"leaf":null},{"number":127,"question":"Which is the sixth petition?","answer":"“And lead us not into temptation, but deliver us from evil;” that is, since we are so weak in ourselves, that we cannot stand a moment; and besides this, since our mortal enemies, the devil, the world, and our own flesh cease not to assault us; do thou therefore preserve and strengthen us by the power of thy holy spirit, that we may not be overcome in this spiritual warfare; but constantly and strenuously may resist our foes, till at last we obtain a complete victory.","segments":[{"text":"“And lead us not into temptation, but deliver us from evil;”","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"that is, since we are so weak in ourselves, that we cannot stand a moment;","proofs":["Romans 8:26","Psalm 103:14"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]},{"printed":"Psalm 103:14","osis":["Ps.103.14"]}],"note":null},{"text":"and besides this, since our mortal enemies, the devil,","proofs":["1 Peter 5:8"],"refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]}],"note":null},{"text":"the world,","proofs":["Ephesians 6:12","John 15:19"],"refs":[{"printed":"Ephesians 6:12","osis":["Eph.6.12"]},{"printed":"John 15:19","osis":["John.15.19"]}],"note":null},{"text":"and our own flesh cease not to assault us;","proofs":["Romans 7:23","Galatians 5:17"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"do thou therefore preserve and strengthen us by the power of thy holy spirit, that we may not be overcome in this spiritual warfare;","proofs":["Matthew 26:41","Mark 13:33"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Mark 13:33","osis":["Mark.13.33"]}],"note":null},{"text":"but constantly and strenuously may resist our foes, till at last we obtain a complete victory.","proofs":["1 Thessalonians 3:13","5:23"],"refs":[{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"5:23","osis":["1Thess.5.23"]}],"note":null}],"section":52,"relations":{"aoc1680":["150"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"“And","position":null},{"text":"since","position":1},{"text":"in ourselves,","position":null},{"text":"a","position":9},{"text":"besides this, since","position":null},{"text":"mortal","position":null},{"text":"the devil,","position":null},{"text":"cease not to","position":null},{"text":"do","position":null},{"text":"therefore preserve","position":null},{"text":"power","position":null},{"text":"holy","position":null},{"text":"be overcome","position":null},{"text":"warfare;","position":null},{"text":"constantly and strenuously","position":null},{"text":"resist our foes, till","position":null},{"text":"last","position":null},{"text":"obtain a complete","position":null}]}],"page":null,"leaf":null},{"number":128,"question":"How dost thou conclude thy prayer?","answer":"“For thine is the kingdom, the power and the glory for ever;” that is, all these we ask of thee, because thou, being our King and almighty, art willing and able to give us all good; and all this we pray for, that thereby not we, but thy holy name may be glorified for ever.","segments":[{"text":"“For thine is the kingdom, the power and the glory for ever;”","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"that is, all these we ask of thee, because thou, being our King and almighty, art willing and able to give us all good;","proofs":["Romans 10:12","2 Peter 2:9"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"note":null},{"text":"and all this we pray for, that thereby not we, but thy holy name may be glorified for ever.","proofs":["John 14:13","Psalm 115:1","Philippians 4:20"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Philippians 4:20","osis":["Phil.4.20"]}],"note":null}],"section":52,"relations":{"aoc1680":["151"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"all these","position":null},{"text":"being","position":null},{"text":"almighty,","position":null},{"text":"us","position":2},{"text":"good;","position":null},{"text":"all this","position":null},{"text":"pray for,","position":null},{"text":"thereby","position":null},{"text":"we,","position":null},{"text":"be glorified for ever.","position":null}]}],"page":null,"leaf":null},{"number":129,"question":"What doth the word “Amen” signify?","answer":"“Amen” signifies, it shall truly and certainly be: for my prayer is more assuredly heard of God, than I feel in my heart that I desire these things of him.","segments":[{"text":"“Amen” signifies, it shall truly and certainly be: for my prayer is more assuredly heard of God, than I feel in my heart that I desire these things of him.","proofs":["2 Corinthians 1:20","2 Timothy 2:13"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]},{"printed":"2 Timothy 2:13","osis":["2Tim.2.13"]}],"note":null}],"section":52,"relations":{"aoc1680":["152"]},"diffs":[{"source":"aoc1680","type":"later","segments":[{"text":"“Amen” signifies, it shall truly","position":null},{"text":"certainly be:","position":null},{"text":"assuredly","position":null},{"text":"these things of him.","position":null}]}],"page":null,"leaf":null}],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"wlc","kind":"catechism","title":"Westminster Larger Catechism","short":"WLC","aliases":["Larger Catechism"],"authors":["Westminster Assembly"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1647,"first_published":1648,"adopted":[{"by":"Church of Scotland","year":1648}]},"year":1647,"edition":"Robert Bostock’s printing, [1649] (British Library, Thomason E.1419[1])","source":"https://www.proquest.com/docview/2240926909","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"bc1695","relation":"parallel"},{"document":"wlc-modernized","relation":"same"},{"document":"wsc","relation":"parallel"}],"provenance":{"witness":{"title":"The Confession of Faith and Catechisms, Agreed upon by the Assembly of Divines at Westminster, together with their Humble Advice concerning Church Government and Ordination of Ministers","edition":"Robert Bostock’s printing, [1649] (British Library, Thomason E.1419[1])","published":1649,"place":"London","catalog":["Wing C5760","ESTC R210325"],"original":"https://www.proquest.com/docview/2240926909","pdf":"https://assets.symbolics.dev/68b4bcd38e64532c75e21970d9866db3a0d0611b2c49b0e2e0d34c4327e2ad28/westminster-assembly-confession-of-faith-and-catechisms-1649.pdf","sha256":"68b4bcd38e64532c75e21970d9866db3a0d0611b2c49b0e2e0d34c4327e2ad28","pdf_source":null},"transcription":{"from":"unknown","checked":[{"against":"eebo-tcp:A80320","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs of question 67"},{"against":"scan","by":"Claude, for cco3","date":"2026-10-28","scope":"all, word by word, and every proof against the page’s notes, with eebo-tcp:A80320 to find places; each question’s page and leaf"}]},"license":"public-domain","notes":"The text is not the 1649 printing’s words but the received modern text, whose words are the Orthodox Presbyterian Church’s but for its American revisions and some spellings; who first typed it, and from what edition, is unknown. Its proofs are the 1649 printing’s in most letters, with that printing’s misprints set right, and another edition’s in some. The witness is the printing it has been checked against, the nearest early one, not its source. Where the text departs from it, in words and in proofs, `catechisms/wlc/WITNESSES.md` lists each; the slips of transcription the check found were corrected, and the commit that corrected them lists each. EEBO-TCP has the Assembly’s catechisms as printed in 1649 (A80320) and 1658 (A74916). The PDF is EEBO’s film of Thomason’s copy (E.1419[1]), from ProQuest’s Early Modern Collection, with ProQuest’s credit line taken off each page, on which the text was checked; archive.org’s films of 1649 are other printings (Amsterdam, for Andrew Wilson of Edinburgh, Wing C5760A; Edinburgh, Gideon Lithgow, C5760C)."},"chapter_count":0,"paragraph_count":0,"question_count":196,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/wlc","chapters":[],"sections":[],"questions":[{"number":1,"question":"What is the chief and highest end of man?","answer":"Man’s chief and highest end is to glorify God, and fully to enjoy him forever.","segments":[{"text":"Man’s chief and highest end is to glorify God,","proofs":["Romans 11:36","1 Corinthians 10:31"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"and fully to enjoy him forever.","proofs":["Psalm 73:24–28","John 17:21–23"],"refs":[{"printed":"Psalm 73:24–28","osis":["Ps.73.24-Ps.73.28"]},{"printed":"John 17:21–23","osis":["John.17.21-John.17.23"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["1"],"wsc":["1"]},"diffs":[],"page":"69","leaf":36},{"number":2,"question":"How doth it appear that there is a God?","answer":"The very light of nature in man, and the works of God, declare plainly that there is a God; but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.","segments":[{"text":"The very light of nature in man, and the works of God, declare plainly that there is a God;","proofs":["Romans 1:19–20","Psalm 19:1–3","Acts 17:28"],"refs":[{"printed":"Romans 1:19–20","osis":["Rom.1.19-Rom.1.20"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]},{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null},{"text":"but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.","proofs":["1 Corinthians 2:9–10","2 Timothy 3:15–17","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 2:9–10","osis":["1Cor.2.9-1Cor.2.10"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"section":null,"relations":{"bc1695":["3"],"wlc-modernized":["2"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"very","position":null},{"text":"declare","position":null},{"text":"that","position":null},{"text":"sufficiently","position":null},{"text":"reveal him unto men","position":null},{"text":"their","position":null}]}],"page":"69","leaf":36},{"number":3,"question":"What is the word of God?","answer":"The holy scriptures of the Old and New Testament are the word of God, the only rule of faith and obedience.","segments":[{"text":"The holy scriptures of the Old and New Testament are the word of God,","proofs":["2 Timothy 3:16","2 Peter 1:19–21"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]}],"note":null},{"text":"the only rule of faith and obedience.","proofs":["Ephesians 2:20","Revelation 22:18–19","Isaiah 8:20","Luke 16:29, 31","Galatians 1:8–9","2 Timothy 3:15–16"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"2 Timothy 3:15–16","osis":["2Tim.3.15-2Tim.3.16"]}],"note":null}],"section":null,"relations":{"bc1695":["4"],"wlc-modernized":["3"],"wsc":["2"]},"diffs":[],"page":"70","leaf":37},{"number":4,"question":"How doth it appear that the scriptures are the word of God?","answer":"The scriptures manifest themselves to be the word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.","segments":[{"text":"The scriptures manifest themselves to be the word of God, by their majesty","proofs":["Hosea 8:12","1 Corinthians 2:6–7, 13","Psalm 119:18, 129"],"refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]},{"printed":"1 Corinthians 2:6–7, 13","osis":["1Cor.2.6-1Cor.2.7","1Cor.2.13"]},{"printed":"Psalm 119:18, 129","osis":["Ps.119.18","Ps.119.129"]}],"note":null},{"text":"and purity;","proofs":["Psalms 12:6","119:140"],"refs":[{"printed":"Psalms 12:6","osis":["Ps.12.6"]},{"printed":"119:140","osis":["Ps.119.140"]}],"note":null},{"text":"by the consent of all the parts,","proofs":["Acts 10:43","26:22"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]},{"printed":"26:22","osis":["Acts.26.22"]}],"note":null},{"text":"and the scope of the whole, which is to give all glory to God;","proofs":["Romans 3:19, 27"],"refs":[{"printed":"Romans 3:19, 27","osis":["Rom.3.19","Rom.3.27"]}],"note":null},{"text":"by their light and power to convince and convert sinners, to comfort and build up believers unto salvation:","proofs":["Acts 18:28","Hebrews 4:12","James 1:18","Psalm 19:7–9","Romans 15:4","Acts 20:32"],"refs":[{"printed":"Acts 18:28","osis":["Acts.18.28"]},{"printed":"Hebrews 4:12","osis":["Heb.4.12"]},{"printed":"James 1:18","osis":["Jas.1.18"]},{"printed":"Psalm 19:7–9","osis":["Ps.19.7-Ps.19.9"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null},{"text":"but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.","proofs":["John 16:13–14","1 John 2:20, 27","John 20:31"],"refs":[{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 John 2:20, 27","osis":["1John.2.20","1John.2.27"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["4"],"wsc":["2"]},"diffs":[],"page":"70","leaf":37},{"number":5,"question":"What do the scriptures principally teach?","answer":"The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.","segments":[{"text":"The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":null}],"section":null,"relations":{"bc1695":["6"],"wlc-modernized":["5"],"wsc":["3"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"principally teach,","position":null},{"text":"is","position":null}]}],"page":"70","leaf":37},{"number":6,"question":"What do the scriptures make known of God?","answer":"The scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.","segments":[{"text":"The scriptures make known what God is,","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"the persons in the Godhead,","proofs":["Matthew 3:16–17"],"refs":[{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]}],"note":null},{"text":"his decrees,","proofs":["Acts 15:14–15, 17–18","Isaiah 46:9"],"refs":[{"printed":"Acts 15:14–15, 17–18","osis":["Acts.15.14-Acts.15.15","Acts.15.17-Acts.15.18"]},{"printed":"Isaiah 46:9","osis":["Isa.46.9"]}],"note":null},{"text":"and the execution of his decrees.","proofs":["Acts 4:27–28"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["6"],"wsc":["3"]},"diffs":[],"page":"70","leaf":37},{"number":7,"question":"What is God?","answer":"God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.","segments":[{"text":"God is a Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"in and of himself infinite in being,","proofs":["Exodus 3:14","Job 11:7–9"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]}],"note":null},{"text":"glory,","proofs":["Acts 7:2"],"refs":[{"printed":"Acts 7:2","osis":["Acts.7.2"]}],"note":null},{"text":"blessedness,","proofs":["1 Timothy 6:15"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null},{"text":"and perfection;","proofs":["Matthew 5:48"],"refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"note":null},{"text":"all-sufficient,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null},{"text":"eternal,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"unchangeable,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"incomprehensible,","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null},{"text":"everywhere present,","proofs":["Psalm 139:1–13"],"refs":[{"printed":"Psalm 139:1–13","osis":["Ps.139.1-Ps.139.13"]}],"note":null},{"text":"almighty,","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"knowing all things,","proofs":["Hebrews 4:13","Psalm 147:5"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]},{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"most wise,","proofs":["Romans 16:27"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":null},{"text":"most holy,","proofs":["Isaiah 6:3","Revelation 15:4"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]},{"printed":"Revelation 15:4","osis":["Rev.15.4"]}],"note":null},{"text":"most just,","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null},{"text":"most merciful and gracious, long-suffering, and abundant in goodness and truth.","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null}],"section":null,"relations":{"bc1695":["7"],"wlc-modernized":["7"],"wsc":["4"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"in and of himself","position":null},{"text":"in being, glory, blessedness, and perfection; all-sufficient,","position":null},{"text":"unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful","position":null},{"text":"gracious, long-suffering, and abundant","position":null}]}],"page":"71","leaf":37},{"number":8,"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":["Deuteronomy 6:4","1 Corinthians 8:4, 6","Jeremiah 10:10"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"section":null,"relations":{"bc1695":["8"],"wlc-modernized":["8"],"wsc":["5"]},"diffs":[],"page":"71","leaf":37},{"number":9,"question":"How many persons are there in the Godhead?","answer":"There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.","segments":[{"text":"There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.","proofs":["Matthew 3:16–17","28:19","2 Corinthians 13:14","John 10:30"],"refs":[{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"John 10:30","osis":["John.10.30"]}],"note":null}],"section":null,"relations":{"bc1695":["9"],"wlc-modernized":["9"],"wsc":["6"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"be","position":null},{"text":"Ghost;","position":null},{"text":"true, eternal","position":null},{"text":"substance,","position":null},{"text":"although distinguished by their personal properties.","position":null}]}],"page":"71","leaf":37},{"number":10,"question":"What are the personal properties of the three persons in the Godhead?","answer":"It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.","segments":[{"text":"It is proper to the Father to beget the Son,","proofs":["Hebrews 1:5–6, 8"],"refs":[{"printed":"Hebrews 1:5–6, 8","osis":["Heb.1.5-Heb.1.6","Heb.1.8"]}],"note":null},{"text":"and to the Son to be begotten of the Father,","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null},{"text":"and to the Holy Ghost to proceed from the Father and the Son from all eternity.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["10"],"wsc":["6"]},"diffs":[],"page":"71","leaf":37},{"number":11,"question":"How doth it appear that the Son and the Holy Ghost are God equal with the Father?","answer":"The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.","segments":[{"text":"The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names,","proofs":["Isaiah 6:3, 5, 8","John 12:41","Acts 28:25","1 John 5:20","Acts 5:3–4"],"refs":[{"printed":"Isaiah 6:3, 5, 8","osis":["Isa.6.3","Isa.6.5","Isa.6.8"]},{"printed":"John 12:41","osis":["John.12.41"]},{"printed":"Acts 28:25","osis":["Acts.28.25"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"attributes,","proofs":["John 1:1","Isaiah 9:6","John 2:24–25","1 Corinthians 2:10–11"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"John 2:24–25","osis":["John.2.24-John.2.25"]},{"printed":"1 Corinthians 2:10–11","osis":["1Cor.2.10-1Cor.2.11"]}],"note":null},{"text":"works,","proofs":["Colossians 1:16","Genesis 1:2"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Genesis 1:2","osis":["Gen.1.2"]}],"note":null},{"text":"and worship,","proofs":["Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"as are proper to God only.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"wlc-modernized":["11"],"wsc":["6"]},"diffs":[],"page":"71","leaf":37},{"number":12,"question":"What are the decrees of God?","answer":"God’s decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.","segments":[{"text":"God’s decrees are the wise, free, and holy acts of the counsel of his will,","proofs":["Ephesians 1:11","Romans 11:33","9:14–15, 18"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"9:14–15, 18","osis":["Rom.9.14-Rom.9.15","Rom.9.18"]}],"note":null},{"text":"whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time,","proofs":["Ephesians 1:4, 11","Romans 9:22–23","Psalm 33:11"],"refs":[{"printed":"Ephesians 1:4, 11","osis":["Eph.1.4","Eph.1.11"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Psalm 33:11","osis":["Ps.33.11"]}],"note":null},{"text":"especially concerning angels and men.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["10"],"wlc-modernized":["12"],"wsc":["7"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"God’s decrees are","position":null},{"text":"wise, free, and holy acts","position":null},{"text":"from all eternity, he hath,","position":null},{"text":"unchangeably","position":null},{"text":"in time, especially concerning angels and men.","position":null}]}],"page":"72","leaf":38},{"number":13,"question":"What hath God especially decreed concerning angels and men?","answer":"God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory; and in Christ hath chosen some men to eternal life, and the means thereof: and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleaseth), hath passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.","segments":[{"text":"God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory;","proofs":["1 Timothy 5:21"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]}],"note":null},{"text":"and in Christ hath chosen some men to eternal life, and the means thereof:","proofs":["Ephesians 1:4–6","2 Thessalonians 2:13–14"],"refs":[{"printed":"Ephesians 1:4–6","osis":["Eph.1.4-Eph.1.6"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleaseth), hath passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.","proofs":["Romans 9:17–18, 21–22","Matthew 11:25–26","2 Timothy 2:20","Jude 4","1 Peter 2:8"],"refs":[{"printed":"Romans 9:17–18, 21–22","osis":["Rom.9.17-Rom.9.18","Rom.9.21-Rom.9.22"]},{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]},{"printed":"2 Timothy 2:20","osis":["2Tim.2.20"]},{"printed":"Jude 4","osis":["Jude.1.4"]},{"printed":"1 Peter 2:8","osis":["1Pet.2.8"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["13"],"wsc":["7"]},"diffs":[],"page":"72","leaf":38},{"number":14,"question":"How doth God execute his decrees?","answer":"God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.","segments":[{"text":"God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"section":null,"relations":{"bc1695":["11"],"wlc-modernized":["14"],"wsc":["8"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"according to his infallible foreknowledge, and the free and immutable counsel of his own will.","position":null}]}],"page":"72","leaf":38},{"number":15,"question":"What is the work of creation?","answer":"The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.","segments":[{"text":"The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.","proofs":["Genesis 1","Hebrews 11:3","Proverbs 16:4"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"section":null,"relations":{"bc1695":["12"],"wlc-modernized":["15"],"wsc":["9"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"that wherein God did in the beginning,","position":null},{"text":"make of nothing the world, and all things therein, for himself, within","position":null}]}],"page":"73","leaf":38},{"number":16,"question":"How did God create angels?","answer":"God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.","segments":[{"text":"God created all the angels","proofs":["Colossians 1:16"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null},{"text":"spirits,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null},{"text":"immortal,","proofs":["Matthew 22:30"],"refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"note":null},{"text":"holy,","proofs":["Matthew 25:31"],"refs":[{"printed":"Matthew 25:31","osis":["Matt.25.31"]}],"note":null},{"text":"excelling in knowledge,","proofs":["2 Samuel 14:17","Matthew 24:36"],"refs":[{"printed":"2 Samuel 14:17","osis":["2Sam.14.17"]},{"printed":"Matthew 24:36","osis":["Matt.24.36"]}],"note":null},{"text":"mighty in power,","proofs":["2 Thessalonians 1:7"],"refs":[{"printed":"2 Thessalonians 1:7","osis":["2Thess.1.7"]}],"note":null},{"text":"to execute his commandments, and to praise his name,","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null},{"text":"yet subject to change.","proofs":["2 Peter 2:4"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["16"],"wsc":["9"]},"diffs":[],"page":"73","leaf":38},{"number":17,"question":"How did God create man?","answer":"After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness,and holiness; having the law of God written in their hearts, and power to fulfil it, and dominion over the creatures; yet subject to fall.","segments":[{"text":"After God had made all other creatures, he created man male and female;","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"formed the body of the man of the dust of the ground,","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null},{"text":"and the woman of the rib of the man,","proofs":["Genesis 2:22"],"refs":[{"printed":"Genesis 2:22","osis":["Gen.2.22"]}],"note":null},{"text":"endued them with living, reasonable, and immortal souls;","proofs":["Genesis 2:7","Job 35:11","Ecclesiastes 12:7","Matthew 10:28","Luke 23:43"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]},{"printed":"Job 35:11","osis":["Job.35.11"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"made them after his own image,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"in knowledge,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null},{"text":"righteousness,and holiness;","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"having the law of God written in their hearts,","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"and power to fulfil it,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"and dominion over the creatures;","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"yet subject to fall.","proofs":["Genesis 3:6","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"section":null,"relations":{"bc1695":["13"],"wlc-modernized":["17"],"wsc":["10"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"After","position":null},{"text":"had made all other creatures, he","position":null},{"text":"formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them","position":null},{"text":"righteousness,and holiness; having the law of God written in their hearts,","position":null},{"text":"power to fulfil it, and","position":null},{"text":"yet subject to fall.","position":null}]}],"page":"73","leaf":38},{"number":18,"question":"What are God’s works of providence?","answer":"God’s works of providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.","segments":[{"text":"God’s works of providence are his most holy,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"wise,","proofs":["Psalm 104:24","Isaiah 28:29"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null},{"text":"and powerful preserving","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and governing","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null},{"text":"all his creatures; ordering them, and all their actions,","proofs":["Matthew 10:29–31","Genesis 45:7"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]},{"printed":"Genesis 45:7","osis":["Gen.45.7"]}],"note":null},{"text":"to his own glory.","proofs":["Romans 11:36","Isaiah 63:14"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"Isaiah 63:14","osis":["Isa.63.14"]}],"note":null}],"section":null,"relations":{"bc1695":["14"],"wlc-modernized":["18"],"wsc":["11"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"ordering them,","position":null},{"text":"to his own glory.","position":null}]}],"page":"73","leaf":38},{"number":19,"question":"What is God’s providence towards the angels?","answer":"God by his providence permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administrations of his power, mercy, and justice.","segments":[{"text":"God by his providence permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation,","proofs":["Jude 6","2 Peter 2:4","Hebrews 2:16"],"refs":[{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null},{"text":"limiting and ordering that, and all their sins, to his own glory;","proofs":["Job 1:12","Matthew 8:31"],"refs":[{"printed":"Job 1:12","osis":["Job.1.12"]},{"printed":"Matthew 8:31","osis":["Matt.8.31"]}],"note":null},{"text":"and established the rest in holiness and happiness;","proofs":["1 Timothy 5:21","Mark 8:38","Hebrews 12:22"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Mark 8:38","osis":["Mark.8.38"]},{"printed":"Hebrews 12:22","osis":["Heb.12.22"]}],"note":null},{"text":"employing them all,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null},{"text":"at his pleasure, in the administrations of his power, mercy, and justice.","proofs":["2 Kings 19:35","Hebrews 1:14"],"refs":[{"printed":"2 Kings 19:35","osis":["2Kgs.19.35"]},{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["19"],"wsc":["11"]},"diffs":[],"page":"74","leaf":39},{"number":20,"question":"What was the providence of God toward man in the estate in which he was created?","answer":"The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.","segments":[{"text":"The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth;","proofs":["Genesis 2:8, 15–16"],"refs":[{"printed":"Genesis 2:8, 15–16","osis":["Gen.2.8","Gen.2.15-Gen.2.16"]}],"note":null},{"text":"putting the creatures under his dominion,","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"and ordaining marriage for his help;","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"affording him communion with himself;","proofs":["Genesis 1:26–29","3:8"],"refs":[{"printed":"Genesis 1:26–29","osis":["Gen.1.26-Gen.1.29"]},{"printed":"3:8","osis":["Gen.3.8"]}],"note":null},{"text":"instituting the sabbath;","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":null},{"text":"entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience,","proofs":["Galatians 3:12","Romans 10:5"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null},{"text":"of which the tree of life was a pledge;","proofs":["Genesis 2:9"],"refs":[{"printed":"Genesis 2:9","osis":["Gen.2.9"]}],"note":null},{"text":"and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695":["15"],"wlc-modernized":["20"],"wsc":["12"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The providence of","position":null},{"text":"toward man in the estate in which he was","position":null},{"text":"was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering","position":null},{"text":"personal,","position":null},{"text":"and perpetual","position":null},{"text":"of which the tree of life was a pledge; and","position":null},{"text":"the","position":10}]}],"page":"74","leaf":39},{"number":21,"question":"Did man continue in that estate wherein God at first created him?","answer":"Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.","segments":[{"text":"Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.","proofs":["Genesis 3:6–8, 13"],"refs":[{"printed":"Genesis 3:6–8, 13","osis":["Gen.3.6-Gen.3.8","Gen.3.13"]}],"note":null}],"section":null,"relations":{"bc1695":["16","18"],"wlc-modernized":["21"],"wsc":["13","15"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby","position":null},{"text":"of innocency","position":null}]}],"page":"75","leaf":39},{"number":22,"question":"Did all mankind fall in that first transgression ?","answer":"The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.","segments":[{"text":"The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation,","proofs":["Acts 17:26"],"refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"note":null},{"text":"sinned in him, and fell with him in that first transgression.","proofs":["Genesis 2:16–17","Romans 5:12–20","1 Corinthians 15:21–22"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Romans 5:12–20","osis":["Rom.5.12-Rom.5.20"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null}],"section":null,"relations":{"bc1695":["19"],"wlc-modernized":["22"],"wsc":["16"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"as a public person,","position":null},{"text":"only,","position":null},{"text":"that","position":null}]}],"page":"75","leaf":39},{"number":23,"question":"Into what estate did the fall bring mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"bc1695":["20"],"wlc-modernized":["23"],"wsc":["17"]},"diffs":[],"page":"75","leaf":39},{"number":24,"question":"What is sin?","answer":"Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.","segments":[{"text":"Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.","proofs":["1 John 3:4","Galatians 3:10, 12"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]},{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"section":null,"relations":{"bc1695":["17"],"wlc-modernized":["24"],"wsc":["14"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"any","position":2},{"text":"given as a rule to the reasonable creature.","position":null}]}],"page":"75","leaf":39},{"number":25,"question":"Wherein consisteth the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam’s first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called Original Sin, and from which do proceed all actual transgressions.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam’s first sin,","proofs":["Romans 5:12, 19"],"refs":[{"printed":"Romans 5:12, 19","osis":["Rom.5.12","Rom.5.19"]}],"note":null},{"text":"the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually;","proofs":["Romans 3:10–19","Ephesians 2:1–3","Romans 5:6","8:7–8","Genesis 6:5"],"refs":[{"printed":"Romans 3:10–19","osis":["Rom.3.10-Rom.3.19"]},{"printed":"Ephesians 2:1–3","osis":["Eph.2.1-Eph.2.3"]},{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7–8","osis":["Rom.8.7-Rom.8.8"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"which is commonly called Original Sin, and from which do proceed all actual transgressions.","proofs":["James 1:14–15","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"section":null,"relations":{"bc1695":["21"],"wlc-modernized":["25"],"wsc":["18"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"that","position":2},{"text":"wherein he was created,","position":null},{"text":"whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually;","position":null},{"text":"and from which do proceed all","position":null}]}],"page":"75","leaf":39},{"number":26,"question":"How is original sin conveyed from our first parents unto their posterity?","answer":"Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.","segments":[{"text":"Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.","proofs":["Psalm 51:5","Job 14:4","John 3:6"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"John 3:6","osis":["John.3.6"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["26"],"wsc":["16"]},"diffs":[],"page":"76","leaf":40},{"number":27,"question":"What misery did the fall bring upon mankind?","answer":"The fall brought upon mankind the loss of communion with God, his displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world, and that which is to come.","segments":[{"text":"The fall brought upon mankind the loss of communion with God,","proofs":["Genesis 3:8, 10, 24"],"refs":[{"printed":"Genesis 3:8, 10, 24","osis":["Gen.3.8","Gen.3.10","Gen.3.24"]}],"note":null},{"text":"his displeasure and curse; so as we are by nature children of wrath,","proofs":["Ephesians 2:2–3"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]}],"note":null},{"text":"bond slaves to Satan,","proofs":["2 Timothy 2:26"],"refs":[{"printed":"2 Timothy 2:26","osis":["2Tim.2.26"]}],"note":null},{"text":"and justly liable to all punishments in this world, and that which is to come.","proofs":["Genesis 2:17","Lamentations 3:39","Romans 6:23","Matthew 25:41, 46","Jude 7"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]},{"printed":"Jude 7","osis":["Jude.1.7"]}],"note":null}],"section":null,"relations":{"bc1695":["22"],"wlc-modernized":["27"],"wsc":["19"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The fall brought upon","position":null},{"text":"the loss of","position":null},{"text":"displeasure","position":null},{"text":"so as we are by nature children of wrath, bond slaves to Satan,","position":null},{"text":"justly","position":null},{"text":"punishments","position":null},{"text":"world, and that which is","position":null},{"text":"come.","position":null}]}],"page":"76","leaf":40},{"number":28,"question":"What are the punishments of sin in this world?","answer":"The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.","segments":[{"text":"The punishments of sin in this world are either inward, as blindness of mind,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null},{"text":"a reprobate sense,","proofs":["Romans 1:28"],"refs":[{"printed":"Romans 1:28","osis":["Rom.1.28"]}],"note":null},{"text":"strong delusions,","proofs":["2 Thessalonians 2:11"],"refs":[{"printed":"2 Thessalonians 2:11","osis":["2Thess.2.11"]}],"note":null},{"text":"hardness of heart,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"horror of conscience,","proofs":["Isaiah 33:14","Genesis 4:13","Matthew 27:4"],"refs":[{"printed":"Isaiah 33:14","osis":["Isa.33.14"]},{"printed":"Genesis 4:13","osis":["Gen.4.13"]},{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"note":null},{"text":"and vile affections;","proofs":["Romans 1:26"],"refs":[{"printed":"Romans 1:26","osis":["Rom.1.26"]}],"note":null},{"text":"or outward, as the curse of God upon the creatures for our sakes,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null},{"text":"and all other evils that befall us in our bodies, names, estates, relations, and employments;","proofs":["Deuteronomy 28:15–18"],"refs":[{"printed":"Deuteronomy 28:15–18","osis":["Deut.28.15-Deut.28.18"]}],"note":null},{"text":"together with death itself.","proofs":["Romans 6:21, 23"],"refs":[{"printed":"Romans 6:21, 23","osis":["Rom.6.21","Rom.6.23"]}],"note":null}],"section":null,"relations":{"bc1695":["22"],"wlc-modernized":["28"],"wsc":["19"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The punishments of sin","position":null},{"text":"world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with","position":null}]}],"page":"76","leaf":40},{"number":29,"question":"What are the punishments of sin in the world to come?","answer":"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.","segments":[{"text":"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.","proofs":["2 Thessalonians 1:9","Mark 9:43–44, 48","Luke 16:24"],"refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]},{"printed":"Mark 9:43–44, 48","osis":["Mark.9.43-Mark.9.44","Mark.9.48"]},{"printed":"Luke 16:24","osis":["Luke.16.24"]}],"note":null}],"section":null,"relations":{"bc1695":["22"],"wlc-modernized":["29"],"wsc":["19"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of","position":null},{"text":"most grievous torments in soul","position":null},{"text":"body, without intermission,","position":null},{"text":"fire forever.","position":null}]}],"page":"77","leaf":40},{"number":30,"question":"Doth God leave all mankind to perish in the estate of sin and misery?","answer":"God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.","segments":[{"text":"God doth not leave all men to perish in the estate of sin and misery,","proofs":["1 Thessalonians 5:9"],"refs":[{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"into which they fell by the breach of the first covenant, commonly called the Covenant of Works;","proofs":["Galatians 3:10, 12"],"refs":[{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null},{"text":"but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.","proofs":["Titus 3:4–7","Galatians 3:21","Romans 3:20–22"],"refs":[{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]},{"printed":"Galatians 3:21","osis":["Gal.3.21"]},{"printed":"Romans 3:20–22","osis":["Rom.3.20-Rom.3.22"]}],"note":null}],"section":null,"relations":{"bc1695":["23"],"wlc-modernized":["30"],"wsc":["20"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"doth not leave","position":null},{"text":"men","position":null},{"text":"perish in","position":null},{"text":"into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love","position":null},{"text":"mercy delivereth his elect out of it, and bringeth","position":null},{"text":"the second covenant, commonly called the Covenant of Grace.","position":null}]}],"page":"77","leaf":40},{"number":31,"question":"With whom was the covenant of grace made?","answer":"The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.","segments":[{"text":"The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.","proofs":["Galatians 3:16","Romans 5:15–21","Isaiah 53:10–11"],"refs":[{"printed":"Galatians 3:16","osis":["Gal.3.16"]},{"printed":"Romans 5:15–21","osis":["Rom.5.15-Rom.5.21"]},{"printed":"Isaiah 53:10–11","osis":["Isa.53.10-Isa.53.11"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["31"],"wsc":["20"]},"diffs":[],"page":"77","leaf":40},{"number":32,"question":"How is the grace of God manifested in the second covenant?","answer":"The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation.","segments":[{"text":"The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator,","proofs":["Genesis 3:15","Isaiah 42:6","John 6:27"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]},{"printed":"John 6:27","osis":["John.6.27"]}],"note":null},{"text":"and life and salvation by him;","proofs":["1 John 5:11–12"],"refs":[{"printed":"1 John 5:11–12","osis":["1John.5.11-1John.5.12"]}],"note":null},{"text":"and requiring faith as the condition to interest them in him,","proofs":["John 3:16","1:12"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"1:12","osis":["John.1.12"]}],"note":null},{"text":"promiseth and giveth his Holy Spirit","proofs":["Proverbs 1:23"],"refs":[{"printed":"Proverbs 1:23","osis":["Prov.1.23"]}],"note":null},{"text":"to all his elect, to work in them that faith,","proofs":["2 Corinthians 4:13"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]}],"note":null},{"text":"with all other saving graces;","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"and to enable them unto all holy obedience,","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null},{"text":"as the evidence of the truth of their faith","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null},{"text":"and thankfulness to God,","proofs":["2 Corinthians 5:14–15"],"refs":[{"printed":"2 Corinthians 5:14–15","osis":["2Cor.5.14-2Cor.5.15"]}],"note":null},{"text":"and as the way which he hath appointed them to salvation.","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["32"],"wsc":["20"]},"diffs":[],"page":"77","leaf":40},{"number":33,"question":"Was the covenant of grace always administered after one and the same manner?","answer":"The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.","segments":[{"text":"The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.","proofs":["2 Corinthians 3:6–9"],"refs":[{"printed":"2 Corinthians 3:6–9","osis":["2Cor.3.6-2Cor.3.9"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["33"],"wsc":["20"]},"diffs":[],"page":"78","leaf":41},{"number":34,"question":"How was the covenant of grace administered under the Old Testament?","answer":"The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.","segments":[{"text":"The covenant of grace was administered under the Old Testament, by promises,","proofs":["Romans 15:8"],"refs":[{"printed":"Romans 15:8","osis":["Rom.15.8"]}],"note":null},{"text":"prophecies,","proofs":["Acts 3:20, 24"],"refs":[{"printed":"Acts 3:20, 24","osis":["Acts.3.20","Acts.3.24"]}],"note":null},{"text":"sacrifices,","proofs":["Hebrews 10:1"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]}],"note":null},{"text":"circumcision,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"the passover,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah,","proofs":["Hebrews 8—10","11:13"],"refs":[{"printed":"Hebrews 8—10","osis":["Heb.8-Heb.10"]},{"printed":"11:13","osis":["Heb.11.13"]}],"note":null},{"text":"by whom they then had full remission of sin, and eternal salvation.","proofs":["Galatians 3:7–9, 14"],"refs":[{"printed":"Galatians 3:7–9, 14","osis":["Gal.3.7-Gal.3.9","Gal.3.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["34"],"wsc":["20"]},"diffs":[],"page":"78","leaf":41},{"number":35,"question":"How is the covenant of grace administered under the New Testament?","answer":"Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, and the administration of the sacraments of Baptism and the Lord’s Supper; in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations.","segments":[{"text":"Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word,","proofs":["Mark 16:15"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null},{"text":"and the administration of the sacraments of Baptism","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"and the Lord’s Supper;","proofs":["1 Corinthians 11:23–25"],"refs":[{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null},{"text":"in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations.","proofs":["2 Corinthians 3:6–9","Hebrews 8:6, 10–11"],"refs":[{"printed":"2 Corinthians 3:6–9","osis":["2Cor.3.6-2Cor.3.9"]},{"printed":"Hebrews 8:6, 10–11","osis":["Heb.8.6","Heb.8.10-Heb.8.11"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["35"],"wsc":["20"]},"diffs":[],"page":"78","leaf":41},{"number":36,"question":"Who is the Mediator of the covenant of grace?","answer":"The only Mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.","segments":[{"text":"The only Mediator of the covenant of grace is the Lord Jesus Christ,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"who, being the eternal Son of God, of one substance and equal with the Father,","proofs":["John 1:1, 14","10:30","Philippians 2:6"],"refs":[{"printed":"John 1:1, 14","osis":["John.1.1","John.1.14"]},{"printed":"10:30","osis":["John.10.30"]},{"printed":"Philippians 2:6","osis":["Phil.2.6"]}],"note":null},{"text":"in the fulness of time became man,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and so was and continues to be God and man, in two entire distinct natures, and one person, forever.","proofs":["Luke 1:35","Romans 9:5","Colossians 2:9","Hebrews 7:24–25"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695":["24"],"wlc-modernized":["36"],"wsc":["21"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Mediator","position":null},{"text":"the covenant of grace","position":null},{"text":"of one substance and equal with the Father, in the fulness of time","position":null},{"text":"entire","position":null},{"text":"forever.","position":null}]}],"page":"79","leaf":41},{"number":37,"question":"How did Christ, being the Son of God, become man?","answer":"Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.","segments":[{"text":"Christ the Son of God became man, by taking to himself a true body, and a reasonable soul,","proofs":["John 1:14","Matthew 26:38"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her,","proofs":["Luke 1:27, 31, 35, 42","Galatians 4:4"],"refs":[{"printed":"Luke 1:27, 31, 35, 42","osis":["Luke.1.27","Luke.1.31","Luke.1.35","Luke.1.42"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without sin.","proofs":["Hebrews 4:15","7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"7:26","osis":["Heb.7.26"]}],"note":null}],"section":null,"relations":{"bc1695":["25"],"wlc-modernized":["37"],"wsc":["22"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Ghost","position":null},{"text":"of her substance,","position":null}]}],"page":"79","leaf":41},{"number":38,"question":"Why was it requisite that the Mediator should be God?","answer":"It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God’s justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.","segments":[{"text":"It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death;","proofs":["Acts 2:24–25","Romans 1:4","4:25","Hebrews 9:14"],"refs":[{"printed":"Acts 2:24–25","osis":["Acts.2.24-Acts.2.25"]},{"printed":"Romans 1:4","osis":["Rom.1.4"]},{"printed":"4:25","osis":["Rom.4.25"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"give worth and efficacy to his sufferings, obedience, and intercession;","proofs":["Acts 20:28","Hebrews 9:14","7:25–28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"7:25–28","osis":["Heb.7.25-Heb.7.28"]}],"note":null},{"text":"and to satisfy God’s justice,","proofs":["Romans 3:24–26"],"refs":[{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]}],"note":null},{"text":"procure his favor,","proofs":["Ephesians 1:6","Matthew 3:17"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"note":null},{"text":"purchase a peculiar people,","proofs":["Titus 2:13–14"],"refs":[{"printed":"Titus 2:13–14","osis":["Titus.2.13-Titus.2.14"]}],"note":null},{"text":"give his Spirit to them,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"conquer all their enemies,","proofs":["Luke 1:68–69, 71, 74"],"refs":[{"printed":"Luke 1:68–69, 71, 74","osis":["Luke.1.68-Luke.1.69","Luke.1.71","Luke.1.74"]}],"note":null},{"text":"and bring them to everlasting salvation.","proofs":["Hebrews 5:8–9","9:11–15"],"refs":[{"printed":"Hebrews 5:8–9","osis":["Heb.5.8-Heb.5.9"]},{"printed":"9:11–15","osis":["Heb.9.11-Heb.9.15"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["38"],"wsc":["21"]},"diffs":[],"page":"79","leaf":41},{"number":39,"question":"Why was it requisite that the Mediator should be man?","answer":"It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.","segments":[{"text":"It was requisite that the Mediator should be man, that he might advance our nature,","proofs":["2 Peter 1:4"],"refs":[{"printed":"2 Peter 1:4","osis":["2Pet.1.4"]}],"note":null},{"text":"perform obedience to the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"suffer and make intercession for us in our nature,","proofs":["Hebrews 2:14","7:24–25"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null},{"text":"have a fellow feeling of our infirmities;","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"that we might receive the adoption of sons,","proofs":["Galatians 4:5"],"refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"note":null},{"text":"and have comfort and access with boldness unto the throne of grace.","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["39"],"wsc":["21"]},"diffs":[],"page":"80","leaf":42},{"number":40,"question":"Why was it requisite that the Mediator should be God and man in one person ?","answer":"It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.","segments":[{"text":"It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us,","proofs":["Matthew 1:21, 23","3:17","Hebrews 9:14"],"refs":[{"printed":"Matthew 1:21, 23","osis":["Matt.1.21","Matt.1.23"]},{"printed":"3:17","osis":["Matt.3.17"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"as the works of the whole person.","proofs":["1 Peter 2:6"],"refs":[{"printed":"1 Peter 2:6","osis":["1Pet.2.6"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["40"],"wsc":["21"]},"diffs":[],"page":"80","leaf":42},{"number":41,"question":"Why was our Mediator called Jesus?","answer":"Our Mediator was called Jesus, because he saveth his people from their sins.","segments":[{"text":"Our Mediator was called Jesus, because he saveth his people from their sins.","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["41"],"wsc":["21"]},"diffs":[],"page":"80","leaf":42},{"number":42,"question":"Why was our Mediator called Christ?","answer":"Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.","segments":[{"text":"Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure;","proofs":["John 3:34","Psalm 45:7"],"refs":[{"printed":"John 3:34","osis":["John.3.34"]},{"printed":"Psalm 45:7","osis":["Ps.45.7"]}],"note":null},{"text":"and so set apart, and fully furnished with all authority and ability,","proofs":["John 6:27","Matthew 28:18–20"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]}],"note":null},{"text":"to execute the offices of prophet,","proofs":["Acts 3:21–22","Luke 4:18, 21"],"refs":[{"printed":"Acts 3:21–22","osis":["Acts.3.21-Acts.3.22"]},{"printed":"Luke 4:18, 21","osis":["Luke.4.18","Luke.4.21"]}],"note":null},{"text":"priest,","proofs":["Hebrews 5:5–7","4:14–15"],"refs":[{"printed":"Hebrews 5:5–7","osis":["Heb.5.5-Heb.5.7"]},{"printed":"4:14–15","osis":["Heb.4.14-Heb.4.15"]}],"note":null},{"text":"and king of his church,","proofs":["Psalm 2:6","Matthew 21:5","Isaiah 9:6–7","Philippians 2:8–11"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Matthew 21:5","osis":["Matt.21.5"]},{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"Philippians 2:8–11","osis":["Phil.2.8-Phil.2.11"]}],"note":null},{"text":"in the estate both of his humiliation and exaltation.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["26"],"wlc-modernized":["42"],"wsc":["23"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Our Mediator was called","position":null},{"text":"because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute","position":null},{"text":"king","position":null},{"text":"his church, in the estate","position":null},{"text":"of","position":4}]}],"page":"81","leaf":42},{"number":43,"question":"How doth Christ execute the office of a prophet?","answer":"Christ executeth the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.","segments":[{"text":"Christ executeth the office of a prophet, in his revealing to the church,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"in all ages, by his Spirit and word,","proofs":["1 Peter 1:10–12"],"refs":[{"printed":"1 Peter 1:10–12","osis":["1Pet.1.10-1Pet.1.12"]}],"note":null},{"text":"in divers ways of administration,","proofs":["Hebrews 1:1–2"],"refs":[{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]}],"note":null},{"text":"the whole will of God,","proofs":["John 15:15"],"refs":[{"printed":"John 15:15","osis":["John.15.15"]}],"note":null},{"text":"in all things concerning their edification and salvation.","proofs":["Acts 20:32","Ephesians 4:11–13","John 20:31"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"bc1695":["27"],"wlc-modernized":["43"],"wsc":["24"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"his","position":1},{"text":"the church, in all ages,","position":null},{"text":"Spirit and","position":null},{"text":"in divers ways of administration,","position":null},{"text":"whole","position":null},{"text":"in all things concerning their edification and","position":null}]}],"page":"81","leaf":42},{"number":44,"question":"How doth Christ execute the office of a priest?","answer":"Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.","segments":[{"text":"Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God,","proofs":["Hebrews 9:14, 28"],"refs":[{"printed":"Hebrews 9:14, 28","osis":["Heb.9.14","Heb.9.28"]}],"note":null},{"text":"to be a reconciliation for the sins of his people;","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"and in making continual intercession for them.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695":["28"],"wlc-modernized":["44"],"wsc":["25"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"without spot","position":null},{"text":"to be a reconciliation for the sins of his people;","position":null},{"text":"them.","position":null}]}],"page":"81","leaf":42},{"number":45,"question":"How doth Christ execute the office of a king?","answer":"Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.","segments":[{"text":"Christ executeth the office of a king, in calling out of the world a people to himself,","proofs":["Acts 15:14–16","Genesis 49:10","Psalm 110:3"],"refs":[{"printed":"Acts 15:14–16","osis":["Acts.15.14-Acts.15.16"]},{"printed":"Genesis 49:10","osis":["Gen.49.10"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"and giving them officers,","proofs":["Ephesians 4:11–12","1 Corinthians 12:28"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"laws,","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"and censures, by which he visibly governs them;","proofs":["Matthew 18:17–18","1 Corinthians 5:4–5"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]}],"note":null},{"text":"in bestowing saving grace upon his elect,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null},{"text":"rewarding their obedience,","proofs":["Revelation 22:12","2:10"],"refs":[{"printed":"Revelation 22:12","osis":["Rev.22.12"]},{"printed":"2:10","osis":["Rev.2.10"]}],"note":null},{"text":"and correcting them for their sins,","proofs":["Revelation 3:19"],"refs":[{"printed":"Revelation 3:19","osis":["Rev.3.19"]}],"note":null},{"text":"preserving and supporting them under all their temptations and sufferings,","proofs":["Isaiah 63:9"],"refs":[{"printed":"Isaiah 63:9","osis":["Isa.63.9"]}],"note":null},{"text":"restraining and overcoming all their enemies,","proofs":["1 Corinthians 15:25","Psalm 110:1–2"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Psalm 110:1–2","osis":["Ps.110.1-Ps.110.2"]}],"note":null},{"text":"and powerfully ordering all things for his own glory,","proofs":["Romans 14:10–11"],"refs":[{"printed":"Romans 14:10–11","osis":["Rom.14.10-Rom.14.11"]}],"note":null},{"text":"and their good;","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"and also in taking vengeance on the rest, who know not God, and obey not the gospel.","proofs":["2 Thessalonians 1:8–9","Psalm 2:8–9"],"refs":[{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]},{"printed":"Psalm 2:8–9","osis":["Ps.2.8-Ps.2.9"]}],"note":null}],"section":null,"relations":{"bc1695":["29"],"wlc-modernized":["45"],"wsc":["26"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"calling out of the world a people","position":null},{"text":"and giving them officers, laws, and censures, by which he visibly governs them;","position":null},{"text":"bestowing saving grace upon his elect, rewarding their obedience,","position":null},{"text":"correcting them for their sins, preserving","position":null},{"text":"supporting them under all their temptations and sufferings,","position":null},{"text":"overcoming","position":null},{"text":"their enemies, and powerfully ordering all things for","position":null},{"text":"own glory,","position":null},{"text":"their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.","position":null}]}],"page":"81","leaf":42},{"number":46,"question":"What was the estate of Christ’s humiliation?","answer":"The estate of Christ’s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.","segments":[{"text":"The estate of Christ’s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.","proofs":["Philippians 2:6–8","Luke 1:31","2 Corinthians 8:9","Acts 2:24"],"refs":[{"printed":"Philippians 2:6–8","osis":["Phil.2.6-Phil.2.8"]},{"printed":"Luke 1:31","osis":["Luke.1.31"]},{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]}],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc-modernized":["46"],"wsc":["27"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The estate of","position":null},{"text":"was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant,","position":null},{"text":"conception","position":null},{"text":"birth,","position":null},{"text":"death,","position":1},{"text":"after his","position":null},{"text":"until his resurrection.","position":null}]}],"page":"82","leaf":43},{"number":47,"question":"How did Christ humble himself in his conception and birth?","answer":"Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.","segments":[{"text":"Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.","proofs":["John 1:14, 18","Galatians 4:4","Luke 2:7"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc-modernized":["47"],"wsc":["27"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ humbled himself","position":null},{"text":"conception and birth, in that,","position":null},{"text":"from all eternity","position":null},{"text":"Son","position":null},{"text":"in","position":4},{"text":"bosom","position":null},{"text":"Father, he was pleased","position":null},{"text":"the fulness of time to become the son of man, made of a woman of low estate,","position":null},{"text":"to be born","position":null},{"text":"her; with divers circumstances of more than ordinary abasement.","position":null}]}],"page":"82","leaf":43},{"number":48,"question":"How did Christ humble himself in his life?","answer":"Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.","segments":[{"text":"Christ humbled himself in his life, by subjecting himself to the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"which he perfectly fulfilled;","proofs":["Matthew 5:17","Romans 5:19"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"and by conflicting with the indignities of the world,","proofs":["Psalm 22:6","Hebrews 12:2–3"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]},{"printed":"Hebrews 12:2–3","osis":["Heb.12.2-Heb.12.3"]}],"note":null},{"text":"temptations of Satan,","proofs":["Matthew 4:1–12","Luke 4:13"],"refs":[{"printed":"Matthew 4:1–12","osis":["Matt.4.1-Matt.4.12"]},{"printed":"Luke 4:13","osis":["Luke.4.13"]}],"note":null},{"text":"and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.","proofs":["Hebrews 2:17–18","4:15","Isaiah 52:13–14"],"refs":[{"printed":"Hebrews 2:17–18","osis":["Heb.2.17-Heb.2.18"]},{"printed":"4:15","osis":["Heb.4.15"]},{"printed":"Isaiah 52:13–14","osis":["Isa.52.13-Isa.52.14"]}],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc-modernized":["48"],"wsc":["27"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ humbled himself","position":null},{"text":"life, by subjecting himself to the law, which he perfectly fulfilled;","position":null},{"text":"by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying","position":null},{"text":"his","position":3}]}],"page":"82","leaf":43},{"number":49,"question":"How did Christ humble himself in his death?","answer":"Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.","segments":[{"text":"Christ humbled himself in his death, in that having been betrayed by Judas,","proofs":["Matthew 27:4"],"refs":[{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"note":null},{"text":"forsaken by his disciples,","proofs":["Matthew 26:56"],"refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"note":null},{"text":"scorned and rejected by the world,","proofs":["Isaiah 53:2–3"],"refs":[{"printed":"Isaiah 53:2–3","osis":["Isa.53.2-Isa.53.3"]}],"note":null},{"text":"condemned by Pilate, and tormented by his persecutors;","proofs":["Matthew 27:26–50","John 19:34"],"refs":[{"printed":"Matthew 27:26–50","osis":["Matt.27.26-Matt.27.50"]},{"printed":"John 19:34","osis":["John.19.34"]}],"note":null},{"text":"having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath,","proofs":["Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"he laid down his life an offering for sin,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"enduring the painful, shameful, and cursed death of the cross.","proofs":["Philippians 2:8","Hebrews 12:2","Galatians 3:13"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]},{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc-modernized":["49"],"wsc":["27"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ humbled himself","position":null},{"text":"death, in that having been betrayed by Judas, forsaken by his disciples, scorned","position":null},{"text":"rejected by","position":null},{"text":"world, condemned by Pilate, and tormented by his persecutors; having also conflicted with","position":null},{"text":"terrors","position":null},{"text":"death,","position":2},{"text":"powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and","position":null}]}],"page":"83","leaf":43},{"number":50,"question":"Wherein consisted Christ’s humiliation after his death?","answer":"Christ’s humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which hath been otherwise expressed in these words, he descended into hell.","segments":[{"text":"Christ’s humiliation after his death consisted in his being buried,","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"and continuing in the state of the dead, and under the power of death till the third day;","proofs":["Psalm 16:10","Acts 2:24–27, 31","Romans 6:9","Matthew 12:40"],"refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]},{"printed":"Acts 2:24–27, 31","osis":["Acts.2.24-Acts.2.27","Acts.2.31"]},{"printed":"Romans 6:9","osis":["Rom.6.9"]},{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null},{"text":"which hath been otherwise expressed in these words, he descended into hell.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc-modernized":["50"],"wsc":["27"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"after his death","position":null},{"text":"in the state of the dead, and","position":null},{"text":"till the third day; which hath been otherwise expressed in these words, he descended into hell.","position":null}]}],"page":"83","leaf":43},{"number":51,"question":"What was the estate of Christ’s exaltation?","answer":"The estate of Christ’s exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.","segments":[{"text":"The estate of Christ’s exaltation comprehendeth his resurrection,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"ascension,","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"sitting at the right hand of the Father,","proofs":["Ephesians 1:20"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]}],"note":null},{"text":"and his coming again to judge the world.","proofs":["Acts 1:11","17:31"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"17:31","osis":["Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc-modernized":["51"],"wsc":["28"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The estate of","position":null},{"text":"comprehendeth","position":null},{"text":"resurrection, ascension,","position":null},{"text":"his","position":2},{"text":"again","position":null}]}],"page":"83","leaf":43},{"number":52,"question":"How was Christ exalted in his resurrection?","answer":"Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.","segments":[{"text":"Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held),","proofs":["Acts 2:24, 27"],"refs":[{"printed":"Acts 2:24, 27","osis":["Acts.2.24","Acts.2.27"]}],"note":null},{"text":"and having the very same body in which he suffered, with the essential properties thereof","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"(but without mortality, and other common infirmities belonging to this life), really united to his soul,","proofs":["Romans 6:9","Revelation 1:18"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]},{"printed":"Revelation 1:18","osis":["Rev.1.18"]}],"note":null},{"text":"he rose again from the dead the third day by his own power;","proofs":["John 10:18"],"refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"whereby he declared himself to be the Son of God,","proofs":["Romans 1:4"],"refs":[{"printed":"Romans 1:4","osis":["Rom.1.4"]}],"note":null},{"text":"to have satisfied divine justice,","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"to have vanquished death, and him that had the power of it,","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null},{"text":"and to be Lord of quick and dead:","proofs":["Romans 14:9"],"refs":[{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"note":null},{"text":"all which he did as a public person,","proofs":["1 Corinthians 15:21–22"],"refs":[{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null},{"text":"the head of his church,","proofs":["Ephesians 1:20–23","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:20–23","osis":["Eph.1.20-Eph.1.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null},{"text":"for their justification,","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"quickening in grace,","proofs":["Ephesians 2:1, 5–6","Colossians 2:12"],"refs":[{"printed":"Ephesians 2:1, 5–6","osis":["Eph.2.1","Eph.2.5-Eph.2.6"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null},{"text":"support against enemies,","proofs":["1 Corinthians 15:25–27"],"refs":[{"printed":"1 Corinthians 15:25–27","osis":["1Cor.15.25-1Cor.15.27"]}],"note":null},{"text":"and to assure them of their resurrection from the dead at the last day.","proofs":["1 Corinthians 15:20"],"refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc-modernized":["52"],"wsc":["28"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ was exalted","position":null},{"text":"resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose","position":null},{"text":"by his own power; whereby he declared himself to be","position":null},{"text":"Son","position":null},{"text":"to have satisfied divine justice, to have vanquished death, and him that had","position":null},{"text":"power of it,","position":null},{"text":"to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening","position":null},{"text":"grace, support against enemies, and","position":null},{"text":"assure them of their resurrection from","position":null},{"text":"dead","position":3}]}],"page":"84","leaf":44},{"number":53,"question":"How was Christ exalted in his ascension?","answer":"Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.","segments":[{"text":"Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God,","proofs":["Acts 1:2–3"],"refs":[{"printed":"Acts 1:2–3","osis":["Acts.1.2-Acts.1.3"]}],"note":null},{"text":"and giving them commission to preach the gospel to all nations,","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"forty days after his resurrection, he, in our nature, and as our head,","proofs":["Hebrews 6:20"],"refs":[{"printed":"Hebrews 6:20","osis":["Heb.6.20"]}],"note":null},{"text":"triumphing over enemies,","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"visibly went up into the highest heavens, there to receive gifts for men,","proofs":["Acts 1:9–11","Ephesians 4:10","Psalm 68:18"],"refs":[{"printed":"Acts 1:9–11","osis":["Acts.1.9-Acts.1.11"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]},{"printed":"Psalm 68:18","osis":["Ps.68.18"]}],"note":null},{"text":"to raise up our affections thither,","proofs":["Colossians 3:1–2"],"refs":[{"printed":"Colossians 3:1–2","osis":["Col.3.1-Col.3.2"]}],"note":null},{"text":"and to prepare a place for us,","proofs":["John 14:3"],"refs":[{"printed":"John 14:3","osis":["John.14.3"]}],"note":null},{"text":"where himself is, and shall continue till his second coming at the end of the world.","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc-modernized":["53"],"wsc":["28"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ was exalted","position":null},{"text":"ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of","position":null},{"text":"things pertaining to","position":null},{"text":"kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he,","position":null},{"text":"our nature, and as our head, triumphing over enemies, visibly went","position":null},{"text":"the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming","position":null},{"text":"end","position":null}]}],"page":"84","leaf":44},{"number":54,"question":"How is Christ exalted in his sitting at the right hand of God?","answer":"Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth; and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, and maketh intercession for them.","segments":[{"text":"Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father,","proofs":["Philippians 2:9"],"refs":[{"printed":"Philippians 2:9","osis":["Phil.2.9"]}],"note":null},{"text":"with all fulness of joy,","proofs":["Acts 2:28","Psalm 16:11"],"refs":[{"printed":"Acts 2:28","osis":["Acts.2.28"]},{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"glory,","proofs":["John 17:5"],"refs":[{"printed":"John 17:5","osis":["John.17.5"]}],"note":null},{"text":"and power over all things in heaven and earth;","proofs":["Ephesians 1:22","1 Peter 3:22"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]},{"printed":"1 Peter 3:22","osis":["1Pet.3.22"]}],"note":null},{"text":"and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces,","proofs":["Ephesians 4:10–12","Psalm 110:1"],"refs":[{"printed":"Ephesians 4:10–12","osis":["Eph.4.10-Eph.4.12"]},{"printed":"Psalm 110:1","osis":["Ps.110.1"]}],"note":null},{"text":"and maketh intercession for them.","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc-modernized":["54"],"wsc":["28"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ is exalted","position":null},{"text":"in that as God-man he is advanced to the highest favor with God","position":null},{"text":"with all fulness of joy, glory,","position":null},{"text":"power over all things","position":null},{"text":"heaven and earth; and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, and maketh intercession for them.","position":null}]}],"page":"85","leaf":44},{"number":55,"question":"How doth Christ make intercession?","answer":"Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.","segments":[{"text":"Christ maketh intercession, by his appearing in our nature continually before the Father in heaven,","proofs":["Hebrews 9:12, 24"],"refs":[{"printed":"Hebrews 9:12, 24","osis":["Heb.9.12","Heb.9.24"]}],"note":null},{"text":"in the merit of his obedience and sacrifice on earth,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"declaring his will to have it applied to all believers;","proofs":["John 3:16","17:9, 20, 24"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"17:9, 20, 24","osis":["John.17.9","John.17.20","John.17.24"]}],"note":null},{"text":"answering all accusations against them,","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null},{"text":"and procuring for them quiet of conscience, notwithstanding daily failings,","proofs":["Romans 5:1–2","1 John 2:1–2"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"access with boldness to the throne of grace,","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null},{"text":"and acceptance of their persons","proofs":["Ephesians 1:6"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]}],"note":null},{"text":"and services.","proofs":["1 Peter 2:5"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["55"],"wsc":["25"]},"diffs":[],"page":"85","leaf":44},{"number":56,"question":"How is Christ to be exalted in his coming again to judge the world?","answer":"Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.","segments":[{"text":"Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men,","proofs":["Acts 3:14–15"],"refs":[{"printed":"Acts 3:14–15","osis":["Acts.3.14-Acts.3.15"]}],"note":null},{"text":"shall come again at the last day in great power,","proofs":["Matthew 24:30"],"refs":[{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null},{"text":"and in the full manifestation of his own glory, and of his Father’s, with all his holy angels,","proofs":["Luke 9:26","Matthew 25:31"],"refs":[{"printed":"Luke 9:26","osis":["Luke.9.26"]},{"printed":"Matthew 25:31","osis":["Matt.25.31"]}],"note":null},{"text":"with a shout, with the voice of the archangel, and with the trumpet of God,","proofs":["1 Thessalonians 4:16"],"refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"note":null},{"text":"to judge the world in righteousness.","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc-modernized":["56"],"wsc":["28"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Christ is to be exalted","position":null},{"text":"coming","position":null},{"text":"in that he, who was unjustly judged and condemned by wicked men, shall come again","position":null},{"text":"in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.","position":null}]}],"page":"86","leaf":45},{"number":57,"question":"What benefits hath Christ procured by his mediation?","answer":"Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace.","segments":[{"text":"Christ, by his mediation, hath procured redemption,","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null},{"text":"with all other benefits of the covenant of grace.","proofs":["2 Corinthians 1:20"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["57"],"wsc":["25"]},"diffs":[],"page":"86","leaf":45},{"number":58,"question":"How do we come to be made partakers of the benefits which Christ hath procured?","answer":"We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work especially of God the Holy Ghost.","segments":[{"text":"We are made partakers of the benefits which Christ hath procured,","proofs":["John 1:11–12"],"refs":[{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]}],"note":null},{"text":"by the application of them unto us, which is the work especially of God the Holy Ghost.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null}],"section":null,"relations":{"bc1695":["32"],"wlc-modernized":["58"],"wsc":["29"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"benefits which","position":null},{"text":"hath procured,","position":null},{"text":"them unto","position":null},{"text":"which is the work especially of God the","position":null},{"text":"Ghost.","position":null}]}],"page":"86","leaf":45},{"number":59,"question":"Who are made partakers of redemption through Christ?","answer":"Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.","segments":[{"text":"Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it;","proofs":["Ephesians 1:13–14","John 6:37, 39","10:15–16"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"John 6:37, 39","osis":["John.6.37","John.6.39"]},{"printed":"10:15–16","osis":["John.10.15-John.10.16"]}],"note":null},{"text":"who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.","proofs":["Ephesians 2:8","2 Corinthians 4:13"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["59"],"wsc":["29"]},"diffs":[],"page":"86","leaf":45},{"number":60,"question":"Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?","answer":"They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.","segments":[{"text":"They who, having never heard the gospel,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"know not Jesus Christ,","proofs":["2 Thessalonians 1:8–9","Ephesians 2:12","John 1:10–12"],"refs":[{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"John 1:10–12","osis":["John.1.10-John.1.12"]}],"note":null},{"text":"and believe not in him, cannot be saved,","proofs":["John 8:24","Mark 16:16"],"refs":[{"printed":"John 8:24","osis":["John.8.24"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"be they never so diligent to frame their lives according to the light of nature,","proofs":["1 Corinthians 1:20–24"],"refs":[{"printed":"1 Corinthians 1:20–24","osis":["1Cor.1.20-1Cor.1.24"]}],"note":null},{"text":"or the laws of that religion which they profess;","proofs":["John 4:22","Romans 9:31–32","Philippians 3:4–9"],"refs":[{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"Romans 9:31–32","osis":["Rom.9.31-Rom.9.32"]},{"printed":"Philippians 3:4–9","osis":["Phil.3.4-Phil.3.9"]}],"note":null},{"text":"neither is there salvation in any other, but in Christ alone,","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"who is the Savior only of his body the church.","proofs":["Ephesians 5:23"],"refs":[{"printed":"Ephesians 5:23","osis":["Eph.5.23"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["60"]},"diffs":[],"page":"87","leaf":45},{"number":61,"question":"Are all they saved who hear the gospel, and live in the church?","answer":"All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.","segments":[{"text":"All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.","proofs":["John 12:38–40","Romans 9:6","Matthew 22:14","7:21","Romans 11:7"],"refs":[{"printed":"John 12:38–40","osis":["John.12.38-John.12.40"]},{"printed":"Romans 9:6","osis":["Rom.9.6"]},{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"7:21","osis":["Matt.7.21"]},{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["61"]},"diffs":[],"page":"87","leaf":45},{"number":62,"question":"What is the visible church?","answer":"The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.","segments":[{"text":"The visible church is a society made up of all such as in all ages and places of the world do profess the true religion,","proofs":["1 Corinthians 1:2","12:13","Romans 15:9–12","Revelation 7:9","Psalms 2:8","22:27–31","45:17","Matthew 28:19–20","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"12:13","osis":["1Cor.12.13"]},{"printed":"Romans 15:9–12","osis":["Rom.15.9-Rom.15.12"]},{"printed":"Revelation 7:9","osis":["Rev.7.9"]},{"printed":"Psalms 2:8","osis":["Ps.2.8"]},{"printed":"22:27–31","osis":["Ps.22.27-Ps.22.31"]},{"printed":"45:17","osis":["Ps.45.17"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null},{"text":"and of their children.","proofs":["1 Corinthians 7:14","Acts 2:39","Romans 11:16","Genesis 17:7"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]},{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["62"]},"diffs":[],"page":"87","leaf":45},{"number":63,"question":"What are the special privileges of the visible church?","answer":"The visible church hath the privilege of being under God’s special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.","segments":[{"text":"The visible church hath the privilege of being under God’s special care and government;","proofs":["Isaiah 4:5–6","1 Timothy 4:10"],"refs":[{"printed":"Isaiah 4:5–6","osis":["Isa.4.5-Isa.4.6"]},{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"note":null},{"text":"of being protected and preserved in all ages, notwithstanding the opposition of all enemies;","proofs":["Psalm 115:1–2, 9","Isaiah 31:4–5","Zechariah 12:2–4, 8–9"],"refs":[{"printed":"Psalm 115:1–2, 9","osis":["Ps.115.1-Ps.115.2","Ps.115.9"]},{"printed":"Isaiah 31:4–5","osis":["Isa.31.4-Isa.31.5"]},{"printed":"Zechariah 12:2–4, 8–9","osis":["Zech.12.2-Zech.12.4","Zech.12.8-Zech.12.9"]}],"note":null},{"text":"and of enjoying the communion of saints, the ordinary means of salvation,","proofs":["Acts 2:39, 42"],"refs":[{"printed":"Acts 2:39, 42","osis":["Acts.2.39","Acts.2.42"]}],"note":null},{"text":"and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved,","proofs":["Psalm 147:19–20","Romans 9:4","Ephesians 4:11–12","Mark 16:15–16"],"refs":[{"printed":"Psalm 147:19–20","osis":["Ps.147.19-Ps.147.20"]},{"printed":"Romans 9:4","osis":["Rom.9.4"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]}],"note":null},{"text":"and excluding none that will come unto him.","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["63"]},"diffs":[],"page":"87","leaf":45},{"number":64,"question":"What is the invisible church?","answer":"The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.","segments":[{"text":"The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.","proofs":["Ephesians 1:10, 22–23","John 10:16","11:52"],"refs":[{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"John 10:16","osis":["John.10.16"]},{"printed":"11:52","osis":["John.11.52"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["64"]},"diffs":[],"page":"88","leaf":46},{"number":65,"question":"What special benefits do the members of the invisible church enjoy by Christ?","answer":"The members of the invisible church by Christ enjoy union and communion with him in grace and glory.","segments":[{"text":"The members of the invisible church by Christ enjoy union and communion with him in grace and glory.","proofs":["John 17:21","Ephesians 2:5–6","John 17:24"],"refs":[{"printed":"John 17:21","osis":["John.17.21"]},{"printed":"Ephesians 2:5–6","osis":["Eph.2.5-Eph.2.6"]},{"printed":"John 17:24","osis":["John.17.24"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["65"]},"diffs":[],"page":"88","leaf":46},{"number":66,"question":"What is that union which the elect have with Christ?","answer":"The union which the elect have with Christ is the work of God’s grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.","segments":[{"text":"The union which the elect have with Christ is the work of God’s grace,","proofs":["Ephesians 1:22","2:6–7"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]},{"printed":"2:6–7","osis":["Eph.2.6-Eph.2.7"]}],"note":null},{"text":"whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband;","proofs":["1 Corinthians 6:17","John 10:28","Ephesians 5:23, 30"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Ephesians 5:23, 30","osis":["Eph.5.23","Eph.5.30"]}],"note":null},{"text":"which is done in their effectual calling.","proofs":["1 Peter 5:10","1 Corinthians 1:9"],"refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]},{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["66"],"wsc":["30"]},"diffs":[],"page":"88","leaf":46},{"number":67,"question":"What is effectual calling?","answer":"Effectual calling is the work of God’s almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto ) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.","segments":[{"text":"Effectual calling is the work of God’s almighty power and grace,","proofs":["John 5:25","Ephesians 1:18–20","2 Timothy 1:8–9"],"refs":[{"printed":"John 5:25","osis":["John.5.25"]},{"printed":"Ephesians 1:18–20","osis":["Eph.1.18-Eph.1.20"]},{"printed":"2 Timothy 1:8–9","osis":["2Tim.1.8-2Tim.1.9"]}],"note":null},{"text":"whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto","proofs":["Titus 3:4–5","Ephesians 2:4–5, 7–9","Romans 9:11"],"refs":[{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]},{"printed":"Ephesians 2:4–5, 7–9","osis":["Eph.2.4-Eph.2.5","Eph.2.7-Eph.2.9"]},{"printed":"Romans 9:11","osis":["Rom.9.11"]}],"note":null},{"text":") he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit;","proofs":["2 Corinthians 5:20","6:1–2","John 6:44","2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Corinthians 5:20","osis":["2Cor.5.20"]},{"printed":"6:1–2","osis":["2Cor.6.1-2Cor.6.2"]},{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"savingly enlightening their minds,","proofs":["Acts 26:18","1 Corinthians 2:10, 12"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"1 Corinthians 2:10, 12","osis":["1Cor.2.10","1Cor.2.12"]}],"note":null},{"text":"renewing and powerfully determining their wills,","proofs":["Ezekiel 11:19","36:26–27","John 6:45"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]},{"printed":"36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:45","osis":["John.6.45"]}],"note":null},{"text":"so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.","proofs":["Ephesians 2:5","Philippians 2:13","Deuteronomy 30:6"],"refs":[{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]}],"note":null}],"section":null,"relations":{"bc1695":["34"],"wlc-modernized":["67"],"wsc":["31"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"almighty power and grace,","position":null},{"text":"(out","position":null},{"text":"his free","position":null},{"text":"special love to his elect, and from nothing","position":null},{"text":"them moving him thereunto )","position":null},{"text":"in his accepted time, invite","position":null},{"text":"draw them","position":null},{"text":"by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able","position":null},{"text":"to answer his call, and to accept and embrace the grace","position":null},{"text":"and conveyed therein.","position":null}]}],"page":"88","leaf":46},{"number":68,"question":"Are the elect only effectually called?","answer":"All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.","segments":[{"text":"All the elect, and they only, are effectually called;","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"although others may be, and often are, outwardly called by the ministry of the word,","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":null},{"text":"and have some common operations of the Spirit;","proofs":["Matthew 7:22","Hebrews 6:4–6"],"refs":[{"printed":"Matthew 7:22","osis":["Matt.7.22"]},{"printed":"Hebrews 6:4–6","osis":["Heb.6.4-Heb.6.6"]}],"note":null},{"text":"who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.","proofs":["John 12:38–40","Acts 28:25–27","John 6:64–65","Psalm 81:11–12"],"refs":[{"printed":"John 12:38–40","osis":["John.12.38-John.12.40"]},{"printed":"Acts 28:25–27","osis":["Acts.28.25-Acts.28.27"]},{"printed":"John 6:64–65","osis":["John.6.64-John.6.65"]},{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["68"],"wsc":["31"]},"diffs":[],"page":"89","leaf":46},{"number":69,"question":"What is the communion in grace which the members of the invisible church have with Christ?","answer":"The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.","segments":[{"text":"The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"adoption,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"sanctification, and whatever else, in this life, manifests their union with him.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":null,"relations":{"bc1695":["35"],"wlc-modernized":["69"],"wsc":["32"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The communion","position":null},{"text":"grace which the members","position":null},{"text":"the invisible church have with Christ, is their partaking of the virtue of his mediation, in their","position":null},{"text":"whatever else,","position":null},{"text":"manifests their union with him.","position":null}]}],"page":"89","leaf":46},{"number":70,"question":"What is justification?","answer":"Justification is an act of God’s free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.","segments":[{"text":"Justification is an act of God’s free grace unto sinners,","proofs":["Romans 3:22, 24–25","4:5"],"refs":[{"printed":"Romans 3:22, 24–25","osis":["Rom.3.22","Rom.3.24-Rom.3.25"]},{"printed":"4:5","osis":["Rom.4.5"]}],"note":null},{"text":"in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight;","proofs":["2 Corinthians 5:19, 21","Romans 3:22, 24–25, 27–28"],"refs":[{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]},{"printed":"Romans 3:22, 24–25, 27–28","osis":["Rom.3.22","Rom.3.24-Rom.3.25","Rom.3.27-Rom.3.28"]}],"note":null},{"text":"not for any thing wrought in them, or done by them,","proofs":["Titus 3:5, 7","Ephesians 1:7"],"refs":[{"printed":"Titus 3:5, 7","osis":["Titus.3.5","Titus.3.7"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"but only for the perfect obedience and full satisfaction of Christ, by God imputed to them,","proofs":["Romans 5:17–19","4:6–8"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]},{"printed":"4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"and received by faith alone.","proofs":["Acts 10:43","Galatians 2:16","Philippians 3:9"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"section":null,"relations":{"bc1695":["36"],"wlc-modernized":["70"],"wsc":["33"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"unto sinners, in which","position":null},{"text":"their","position":1},{"text":"accepteth","position":null},{"text":"accounteth their persons","position":null},{"text":"not for any thing wrought in them, or done by them, but","position":null},{"text":"perfect obedience and full satisfaction","position":null},{"text":"by God","position":null},{"text":"them,","position":3}]}],"page":"90","leaf":47},{"number":71,"question":"How is justification an act of God’s free grace?","answer":"Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.","segments":[{"text":"Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified;","proofs":["Romans 5:8–10, 19"],"refs":[{"printed":"Romans 5:8–10, 19","osis":["Rom.5.8-Rom.5.10","Rom.5.19"]}],"note":null},{"text":"yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son,","proofs":["1 Timothy 2:5–6","Hebrews 10:10","Matthew 20:28","Daniel 9:24, 26","Isaiah 53:4–6, 10–12","Hebrews 7:22","Romans 8:32","1 Peter 1:18–19"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]},{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"Matthew 20:28","osis":["Matt.20.28"]},{"printed":"Daniel 9:24, 26","osis":["Dan.9.24","Dan.9.26"]},{"printed":"Isaiah 53:4–6, 10–12","osis":["Isa.53.4-Isa.53.6","Isa.53.10-Isa.53.12"]},{"printed":"Hebrews 7:22","osis":["Heb.7.22"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"imputing his righteousness to them,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"and requiring nothing of them for their justification but faith,","proofs":["Romans 3:24–25"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]}],"note":null},{"text":"which also is his gift,","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"their justification is to them of free grace.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["71"],"wsc":["33"]},"diffs":[],"page":"90","leaf":47},{"number":72,"question":"What is justifying faith?","answer":"Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.","segments":[{"text":"Justifying faith is a saving grace,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"wrought in the heart of a sinner by the Spirit","proofs":["2 Corinthians 4:13","Ephesians 1:17–19"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 1:17–19","osis":["Eph.1.17-Eph.1.19"]}],"note":null},{"text":"and word of God,","proofs":["Romans 10:14–17"],"refs":[{"printed":"Romans 10:14–17","osis":["Rom.10.14-Rom.10.17"]}],"note":null},{"text":"whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition,","proofs":["Acts 2:37","16:30","John 16:8–9","Romans 5:6","Ephesians 2:1","Acts 4:12"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]},{"printed":"16:30","osis":["Acts.16.30"]},{"printed":"John 16:8–9","osis":["John.16.8-John.16.9"]},{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Ephesians 2:1","osis":["Eph.2.1"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"not only assenteth to the truth of the promise of the gospel,","proofs":["Ephesians 1:13"],"refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"note":null},{"text":"but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin,","proofs":["John 1:12","Acts 16:31","10:43"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"10:43","osis":["Acts.10.43"]}],"note":null},{"text":"and for the accepting and accounting of his person righteous in the sight of God for salvation.","proofs":["Philippians 3:9","Acts 15:11"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"section":null,"relations":{"bc1695":["91"],"wlc-modernized":["72"],"wsc":["86"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Justifying","position":null},{"text":"wrought in the heart of a sinner by the Spirit and word of God,","position":null},{"text":"he, being convinced of his sin","position":null},{"text":"misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth","position":null},{"text":"Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God","position":null}]}],"page":"90","leaf":47},{"number":73,"question":"How doth faith justify a sinner in the sight of God?","answer":"Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receiveth and applieth Christ and his righteousness.","segments":[{"text":"Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it,","proofs":["Galatians 3:11","Romans 3:28"],"refs":[{"printed":"Galatians 3:11","osis":["Gal.3.11"]},{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"nor as if the grace of faith, or any act thereof, were imputed to him for his justification;","proofs":["Romans 4:5","10:10"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]},{"printed":"10:10","osis":["Rom.10.10"]}],"note":null},{"text":"but only as it is an instrument by which he receiveth and applieth Christ and his righteousness.","proofs":["John 1:12","Philippians 3:9","Galatians 2:16"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["73"],"wsc":["86"]},"diffs":[],"page":"91","leaf":47},{"number":74,"question":"What is adoption?","answer":"Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.","segments":[{"text":"Adoption is an act of the free grace of God,","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"in and for his only Son Jesus Christ,","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"whereby all those that are justified are received into the number of his children,","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"have his name put upon them,","proofs":["2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"the Spirit of his Son given to them,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"are under his fatherly care and dispensations,","proofs":["Psalm 103:13","Proverbs 14:26","Matthew 6:32"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]},{"printed":"Proverbs 14:26","osis":["Prov.14.26"]},{"printed":"Matthew 6:32","osis":["Matt.6.32"]}],"note":null},{"text":"admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.","proofs":["Hebrews 6:12","Romans 8:17"],"refs":[{"printed":"Hebrews 6:12","osis":["Heb.6.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"section":null,"relations":{"bc1695":["37"],"wlc-modernized":["74"],"wsc":["34"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"the","position":1},{"text":"of God, in and for his only Son Jesus Christ,","position":null},{"text":"all those that are justified","position":null},{"text":"of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care","position":null},{"text":"dispensations, admitted","position":null},{"text":"liberties and","position":null},{"text":"made heirs of all the promises, and fellow heirs with Christ in glory.","position":null}]}],"page":"91","leaf":47},{"number":75,"question":"What is sanctification?","answer":"Sanctification is a work of God’s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.","segments":[{"text":"Sanctification is a work of God’s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit","proofs":["Ephesians 1:4","1 Corinthians 6:11","2 Thessalonians 2:13"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"applying the death and resurrection of Christ unto them,","proofs":["Romans 6:4–6"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]}],"note":null},{"text":"renewed in their whole man after the image of God;","proofs":["Ephesians 4:23–24"],"refs":[{"printed":"Ephesians 4:23–24","osis":["Eph.4.23-Eph.4.24"]}],"note":null},{"text":"having the seeds of repentance unto life, and all other saving graces, put into their hearts,","proofs":["Acts 11:18","1 John 3:9"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]},{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"and those graces so stirred up, increased, and strengthened,","proofs":["Jude 20","Hebrews 6:11–12","Ephesians 3:16–19","Colossians 1:10–11"],"refs":[{"printed":"Jude 20","osis":["Jude.1.20"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"Colossians 1:10–11","osis":["Col.1.10-Col.1.11"]}],"note":null},{"text":"as that they more and more die unto sin, and rise unto newness of life.","proofs":["Romans 6:4, 6, 14","Galatians 5:24"],"refs":[{"printed":"Romans 6:4, 6, 14","osis":["Rom.6.4","Rom.6.6","Rom.6.14"]},{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null}],"section":null,"relations":{"bc1695":["38"],"wlc-modernized":["75"],"wsc":["35"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"a","position":3},{"text":"they whom God hath, before the foundation of the world, chosen to be holy,","position":null},{"text":"in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them,","position":null},{"text":"their","position":1},{"text":"having the seeds of repentance unto life,","position":null},{"text":"all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they","position":null},{"text":"rise","position":null},{"text":"newness of life.","position":null}]}],"page":"92","leaf":48},{"number":76,"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.","segments":[{"text":"Repentance unto life is a saving grace,","proofs":["2 Timothy 2:25"],"refs":[{"printed":"2 Timothy 2:25","osis":["2Tim.2.25"]}],"note":null},{"text":"wrought in the heart of a sinner by the Spirit","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"and word of God,","proofs":["Acts 11:18, 20–21"],"refs":[{"printed":"Acts 11:18, 20–21","osis":["Acts.11.18","Acts.11.20-Acts.11.21"]}],"note":null},{"text":"whereby, out of the sight and sense, not only of the danger,","proofs":["Ezekiel 18:28, 30, 32","Luke 15:17–18","Hosea 2:6–7"],"refs":[{"printed":"Ezekiel 18:28, 30, 32","osis":["Ezek.18.28","Ezek.18.30","Ezek.18.32"]},{"printed":"Luke 15:17–18","osis":["Luke.15.17-Luke.15.18"]},{"printed":"Hosea 2:6–7","osis":["Hos.2.6-Hos.2.7"]}],"note":null},{"text":"but also of the filthiness and odiousness of his sins,","proofs":["Ezekiel 36:31","Isaiah 30:22"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]}],"note":null},{"text":"and upon the apprehension of God’s mercy in Christ to such as are penitent,","proofs":["Joel 2:12–13"],"refs":[{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]}],"note":null},{"text":"he so grieves for","proofs":["Jeremiah 31:18–19"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]}],"note":null},{"text":"and hates his sins,","proofs":["2 Corinthians 7:11"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"as that he turns from them all to God,","proofs":["Acts 26:18","Ezekiel 14:6","1 Kings 8:47–48"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Ezekiel 14:6","osis":["Ezek.14.6"]},{"printed":"1 Kings 8:47–48","osis":["1Kgs.8.47-1Kgs.8.48"]}],"note":null},{"text":"purposing and endeavoring constantly to walk with him in all the ways of new obedience.","proofs":["Psalm 119:6, 59, 128","2 Kings 23:25"],"refs":[{"printed":"Psalm 119:6, 59, 128","osis":["Ps.119.6","Ps.119.59","Ps.119.128"]},{"printed":"2 Kings 23:25","osis":["2Kgs.23.25"]}],"note":null}],"section":null,"relations":{"bc1695":["92"],"wlc-modernized":["76"],"wsc":["87"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"wrought in the heart of","position":null},{"text":"by the Spirit and word of God, whereby,","position":null},{"text":"the sight and","position":null},{"text":"not only of the danger, but also of the filthiness and odiousness","position":null},{"text":"s","position":15},{"text":"upon the","position":null},{"text":"God’s","position":null},{"text":"to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk","position":null},{"text":"him in all the ways","position":null}]}],"page":"92","leaf":48},{"number":77,"question":"Wherein do justification and sanctification differ?","answer":"Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.","segments":[{"text":"Although sanctification be inseparably joined with justification,","proofs":["1 Corinthians 6:11","1:30"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"yet they differ, in that God in justification imputeth the righteousness of Christ;","proofs":["Romans 4:6, 8"],"refs":[{"printed":"Romans 4:6, 8","osis":["Rom.4.6","Rom.4.8"]}],"note":null},{"text":"in sanctification his Spirit infuseth grace, and enableth to the exercise thereof;","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null},{"text":"in the former, sin is pardoned;","proofs":["Romans 3:24–25"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]}],"note":null},{"text":"in the other, it is subdued:","proofs":["Romans 6:6, 14"],"refs":[{"printed":"Romans 6:6, 14","osis":["Rom.6.6","Rom.6.14"]}],"note":null},{"text":"the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation;","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null},{"text":"the other is neither equal in all,","proofs":["1 John 2:12–14","Hebrews 5:12–14"],"refs":[{"printed":"1 John 2:12–14","osis":["1John.2.12-1John.2.14"]},{"printed":"Hebrews 5:12–14","osis":["Heb.5.12-Heb.5.14"]}],"note":null},{"text":"nor in this life perfect in any,","proofs":["1 John 1:8, 10"],"refs":[{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]}],"note":null},{"text":"but growing up to perfection.","proofs":["2 Corinthians 7:1","Philippians 3:12–14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Philippians 3:12–14","osis":["Phil.3.12-Phil.3.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["77"],"wsc":["35"]},"diffs":[],"page":"92","leaf":48},{"number":78,"question":"Whence ariseth the imperfection of sanctification in believers?","answer":"The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.","segments":[{"text":"The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins,","proofs":["Romans 7:18, 23","Mark 14:66","Galatians 2:11–12"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Mark 14:66","osis":["Mark.14.66"]},{"printed":"Galatians 2:11–12","osis":["Gal.2.11-Gal.2.12"]}],"note":null},{"text":"are hindered in all their spiritual services,","proofs":["Hebrews 12:1"],"refs":[{"printed":"Hebrews 12:1","osis":["Heb.12.1"]}],"note":null},{"text":"and their best works are imperfect and defiled in the sight of God.","proofs":["Isaiah 64:6","Exodus 28:38"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Exodus 28:38","osis":["Exod.28.38"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["78"],"wsc":["35"]},"diffs":[],"page":"93","leaf":48},{"number":79,"question":"May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace ?","answer":"True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.","segments":[{"text":"True believers, by reason of the unchangeable love of God,","proofs":["Jeremiah 31:3"],"refs":[{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"note":null},{"text":"and his decree and covenant to give them perseverance,","proofs":["2 Timothy 2:19","Hebrews 13:20–21","2 Samuel 23:5"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"note":null},{"text":"their inseparable union with Christ,","proofs":["1 Corinthians 1:8–9"],"refs":[{"printed":"1 Corinthians 1:8–9","osis":["1Cor.1.8-1Cor.1.9"]}],"note":null},{"text":"his continual intercession for them,","proofs":["Hebrews 7:25","Luke 22:32"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"and the Spirit and seed of God abiding in them,","proofs":["1 John 3:9","2:27"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"2:27","osis":["1John.2.27"]}],"note":null},{"text":"can neither totally nor finally fall away from the state of grace,","proofs":["Jeremiah 32:40","John 10:28"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"but are kept by the power of God through faith unto salvation.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"section":null,"relations":{"bc1695":["39"],"wlc-modernized":["79"],"wsc":["36"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"True believers, by reason of","position":null},{"text":"unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding","position":null},{"text":"them, can neither totally nor finally fall away","position":null},{"text":"state","position":null},{"text":"but are kept by","position":null},{"text":"power of God through faith unto salvation.","position":null}]}],"page":"93","leaf":48},{"number":80,"question":"Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?","answer":"Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.","segments":[{"text":"Such as truly believe in Christ, and endeavor to walk in all good conscience before him,","proofs":["1 John 2:3"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]}],"note":null},{"text":"may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made,","proofs":["1 Corinthians 2:12","1 John 3:14, 18–19, 21, 24","4:13, 16","Hebrews 6:11–12"],"refs":[{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"1 John 3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"4:13, 16","osis":["1John.4.13","1John.4.16"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]}],"note":null},{"text":"and bearing witness with their spirits that they are the children of God,","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null},{"text":"be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.","proofs":["1 John 5:13"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null}],"section":null,"relations":{"bc1695":["39"],"wlc-modernized":["80"],"wsc":["36"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon","position":null},{"text":"truth","position":null},{"text":"promises, and by the Spirit enabling them to discern in themselves those graces to which the promises","position":null},{"text":"life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are","position":null},{"text":"estate","position":null},{"text":"shall persevere","position":null},{"text":"unto salvation.","position":null}]}],"page":"94","leaf":49},{"number":81,"question":"Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?","answer":"Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.","segments":[{"text":"Assurance of grace and salvation not being of the essence of faith,","proofs":["Ephesians 1:13"],"refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"note":null},{"text":"true believers may wait long before they obtain it;","proofs":["Isaiah 50:10","Psalm 88:1–3, 6–7, 9–10, 13–15"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 88:1–3, 6–7, 9–10, 13–15","osis":["Ps.88.1-Ps.88.3","Ps.88.6-Ps.88.7","Ps.88.9-Ps.88.10","Ps.88.13-Ps.88.15"]}],"note":null},{"text":"and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions;","proofs":["Psalm 77:1–12","Song of Solomon 5:2–3, 6","Psalms 51:8, 12","31:22","22:1"],"refs":[{"printed":"Psalm 77:1–12","osis":["Ps.77.1-Ps.77.12"]},{"printed":"Song of Solomon 5:2–3, 6","osis":["Song.5.2-Song.5.3","Song.5.6"]},{"printed":"Psalms 51:8, 12","osis":["Ps.51.8","Ps.51.12"]},{"printed":"31:22","osis":["Ps.31.22"]},{"printed":"22:1","osis":["Ps.22.1"]}],"note":null},{"text":"yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.","proofs":["1 John 3:9","Psalm 73:15, 23","Isaiah 54:7–10"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"Psalm 73:15, 23","osis":["Ps.73.15","Ps.73.23"]},{"printed":"Isaiah 54:7–10","osis":["Isa.54.7-Isa.54.10"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["81"],"wsc":["36"]},"diffs":[],"page":"94","leaf":49},{"number":82,"question":"What is the communion in glory which the members of the invisible church have with Christ?","answer":"The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.","segments":[{"text":"The communion in glory which the members of the invisible church have with Christ, is in this life,","proofs":["2 Corinthians 3:18"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"immediately after death,","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"and at last perfected at the resurrection and day of judgment.","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["82"],"wsc":["37"]},"diffs":[],"page":"95","leaf":49},{"number":83,"question":"What is the communion in glory with Christ which the members of the invisible church enjoy in this life?","answer":"The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God’s love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.","segments":[{"text":"The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of;","proofs":["Ephesians 2:5–6"],"refs":[{"printed":"Ephesians 2:5–6","osis":["Eph.2.5-Eph.2.6"]}],"note":null},{"text":"and, as an earnest thereof, enjoy the sense of God’s love,","proofs":["Romans 5:5","2 Corinthians 1:22"],"refs":[{"printed":"Romans 5:5","osis":["Rom.5.5"]},{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]}],"note":null},{"text":"peace of conscience, joy in the Holy Ghost, and hope of glory;","proofs":["Romans 5:1–2","14:17"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"14:17","osis":["Rom.14.17"]}],"note":null},{"text":"as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.","proofs":["Genesis 4:13","Matthew 27:4","Hebrews 10:27","Romans 2:9","Mark 9:48"],"refs":[{"printed":"Genesis 4:13","osis":["Gen.4.13"]},{"printed":"Matthew 27:4","osis":["Matt.27.4"]},{"printed":"Hebrews 10:27","osis":["Heb.10.27"]},{"printed":"Romans 2:9","osis":["Rom.2.9"]},{"printed":"Mark 9:48","osis":["Mark.9.48"]}],"note":null}],"section":null,"relations":{"bc1695":["39"],"wlc-modernized":["83"],"wsc":["36"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"members of the invisible church have communicated to them","position":null},{"text":"the firstfruits of glory with Christ, as they are members of him their head,","position":null},{"text":"so in him","position":null},{"text":"interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense","position":null},{"text":"Ghost, and hope","position":null},{"text":"glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience,","position":null},{"text":"a fearful expectation of judgment, are","position":null},{"text":"wicked the beginning of their torments which they shall endure after death.","position":null}]}],"page":"95","leaf":49},{"number":84,"question":"Shall all men die?","answer":"Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.","segments":[{"text":"Death being threatened as the wages of sin,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"it is appointed unto all men once to die;","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"for that all have sinned.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["84"],"wsc":["19"]},"diffs":[],"page":"95","leaf":49},{"number":85,"question":"Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?","answer":"The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.","segments":[{"text":"The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it;","proofs":["1 Corinthians 15:26, 55–57","Hebrews 2:15"],"refs":[{"printed":"1 Corinthians 15:26, 55–57","osis":["1Cor.15.26","1Cor.15.55-1Cor.15.57"]},{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"note":null},{"text":"so that, although they die, yet it is out of God’s love,","proofs":["Isaiah 57:1–2","2 Kings 22:20"],"refs":[{"printed":"Isaiah 57:1–2","osis":["Isa.57.1-Isa.57.2"]},{"printed":"2 Kings 22:20","osis":["2Kgs.22.20"]}],"note":null},{"text":"to free them perfectly from sin and misery,","proofs":["Revelation 14:13","Ephesians 5:27"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]},{"printed":"Ephesians 5:27","osis":["Eph.5.27"]}],"note":null},{"text":"and to make them capable of further communion with Christ in glory, which they then enter upon.","proofs":["Luke 23:43","Philippians 1:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["85"],"wsc":["37"]},"diffs":[],"page":"95","leaf":49},{"number":86,"question":"What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death?","answer":"The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.","segments":[{"text":"The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"and received into the highest heavens,","proofs":["2 Corinthians 5:1, 6, 8","Philippians 1:23","Acts 3:21","Ephesians 4:10"],"refs":[{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"where they behold the face of God in light and glory,","proofs":["1 John 3:2","1 Corinthians 13:12"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"waiting for the full redemption of their bodies,","proofs":["Romans 8:23","Psalm 16:9"],"refs":[{"printed":"Romans 8:23","osis":["Rom.8.23"]},{"printed":"Psalm 16:9","osis":["Ps.16.9"]}],"note":null},{"text":"which even in death continue united to Christ,","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"and rest in their graves as in their beds,","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"till at the last day they be again united to their souls.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.","proofs":["Luke 16:23–24","Jude 6–7"],"refs":[{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]},{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]}],"note":null}],"section":null,"relations":{"bc1695":["40","42"],"wlc-modernized":["86"],"wsc":["37"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their","position":null},{"text":"then","position":null},{"text":"received","position":null},{"text":"the highest heavens, where they behold the face of God in light and","position":null},{"text":"waiting for the full redemption of","position":null},{"text":"which even in death continue","position":null},{"text":"and","position":3},{"text":"as in their beds,","position":null},{"text":"at","position":5},{"text":"last day they be again united to their souls. Whereas","position":null},{"text":"are","position":2},{"text":"hell, where they remain in","position":null},{"text":"and utter darkness,","position":null},{"text":"kept","position":null},{"text":"as in their prisons,","position":null}]}],"page":"95","leaf":50},{"number":87,"question":"What are we to believe concerning the resurrection?","answer":"We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.","segments":[{"text":"We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust:","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null},{"text":"when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ.","proofs":["1 Corinthians 15:51–53","1 Thessalonians 4:15–17","John 5:28–29"],"refs":[{"printed":"1 Corinthians 15:51–53","osis":["1Cor.15.51-1Cor.15.53"]},{"printed":"1 Thessalonians 4:15–17","osis":["1Thess.4.15-1Thess.4.17"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]}],"note":null},{"text":"The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body;","proofs":["1 Corinthians 15:21–23, 42–44","Philippians 3:21"],"refs":[{"printed":"1 Corinthians 15:21–23, 42–44","osis":["1Cor.15.21-1Cor.15.23","1Cor.15.42-1Cor.15.44"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.","proofs":["John 5:27–29","Matthew 25:33"],"refs":[{"printed":"John 5:27–29","osis":["John.5.27-John.5.29"]},{"printed":"Matthew 25:33","osis":["Matt.25.33"]}],"note":null}],"section":null,"relations":{"bc1695":["41"],"wlc-modernized":["87"],"wsc":["38"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"We are to believe, that","position":null},{"text":"last day there shall be a general","position":null},{"text":"of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave,","position":null},{"text":"then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be","position":null},{"text":"dishonor by him, as an offended judge.","position":null}]}],"page":"97","leaf":50},{"number":88,"question":"What shall immediately follow after the resurrection?","answer":"Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.","segments":[{"text":"Immediately after the resurrection shall follow the general and final judgment of angels and men;","proofs":["2 Peter 2:4","Jude 6–7, 14–15","Matthew 25:46"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]},{"printed":"Jude 6–7, 14–15","osis":["Jude.1.6-Jude.1.7","Jude.1.14-Jude.1.15"]},{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null},{"text":"the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.","proofs":["Matthew 24:36, 42, 44"],"refs":[{"printed":"Matthew 24:36, 42, 44","osis":["Matt.24.36","Matt.24.42","Matt.24.44"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["88"],"wsc":["38"]},"diffs":[],"page":"97","leaf":50},{"number":89,"question":"What shall be done to the wicked at the day of judgment?","answer":"At the day of judgment, the wicked shall be set on Christ’s left hand, and, upon clear evidence, and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.","segments":[{"text":"At the day of judgment, the wicked shall be set on Christ’s left hand,","proofs":["Matthew 25:33"],"refs":[{"printed":"Matthew 25:33","osis":["Matt.25.33"]}],"note":null},{"text":"and, upon clear evidence, and full conviction of their own consciences,","proofs":["Romans 2:15–16"],"refs":[{"printed":"Romans 2:15–16","osis":["Rom.2.15-Rom.2.16"]}],"note":null},{"text":"shall have the fearful but just sentence of condemnation pronounced against them;","proofs":["Matthew 25:41–43"],"refs":[{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]}],"note":null},{"text":"and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.","proofs":["Luke 16:26","2 Thessalonians 1:8–9"],"refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]},{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]}],"note":null}],"section":null,"relations":{"bc1695":["43"],"wlc-modernized":["89"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"shall be set on Christ’s left hand, and, upon clear evidence, and full conviction","position":null},{"text":"own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon","position":null},{"text":"cast out from the favorable presence of God, and the glorious fellowship","position":null},{"text":"Christ, his saints, and all his holy angels, into hell,","position":null},{"text":"be punished with","position":null},{"text":"both of body and soul,","position":null},{"text":"forever.","position":null}]}],"page":"97","leaf":50},{"number":90,"question":"What shall be done to the righteous at the day of judgment?","answer":"At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.","segments":[{"text":"At the day of judgment, the righteous, being caught up to Christ in the clouds,","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"shall be set on his right hand, and there openly acknowledged and acquitted,","proofs":["Matthew 25:33","10:32"],"refs":[{"printed":"Matthew 25:33","osis":["Matt.25.33"]},{"printed":"10:32","osis":["Matt.10.32"]}],"note":null},{"text":"shall join with him in the judging of reprobate angels and men,","proofs":["1 Corinthians 6:2–3"],"refs":[{"printed":"1 Corinthians 6:2–3","osis":["1Cor.6.2-1Cor.6.3"]}],"note":null},{"text":"and shall be received into heaven,","proofs":["Matthew 25:34, 46"],"refs":[{"printed":"Matthew 25:34, 46","osis":["Matt.25.34","Matt.25.46"]}],"note":null},{"text":"where they shall be fully and forever freed from all sin and misery;","proofs":["Ephesians 5:27","Revelation 14:13"],"refs":[{"printed":"Ephesians 5:27","osis":["Eph.5.27"]},{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"filled with inconceivable joys,","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels,","proofs":["Hebrews 12:22–23"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"note":null},{"text":"but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity.","proofs":["1 John 3:2","1 Corinthians 13:12","1 Thessalonians 4:17–18"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"1 Thessalonians 4:17–18","osis":["1Thess.4.17-1Thess.4.18"]}],"note":null},{"text":"And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["41"],"wlc-modernized":["90"],"wsc":["38"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"day of judgment, the righteous,","position":null},{"text":"caught","position":null},{"text":"to Christ","position":null},{"text":"the clouds,","position":null},{"text":"set on his right hand, and there","position":null},{"text":"shall join with him","position":null},{"text":"judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and","position":null}]}],"page":"98","leaf":51},{"number":91,"question":"What is the duty which God requireth of man?","answer":"The duty which God requireth of man, is obedience to his revealed will.","segments":[{"text":"The duty which God requireth of man, is obedience to his revealed will.","proofs":["Romans 12:1–2","Micah 6:8","1 Samuel 15:22"],"refs":[{"printed":"Romans 12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"section":null,"relations":{"bc1695":["44"],"wlc-modernized":["91"],"wsc":["39"]},"diffs":[],"page":"99","leaf":51},{"number":92,"question":"What did God at first reveal unto man as the rule of his obedience?","answer":"The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.","segments":[{"text":"The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.","proofs":["Genesis 1:26–27","Romans 2:14–15","10:5","Genesis 2:17"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]},{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"10:5","osis":["Rom.10.5"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695":["45"],"wlc-modernized":["92"],"wsc":["40"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"of obedience","position":null},{"text":"Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil,","position":null}]}],"page":"99","leaf":51},{"number":93,"question":"What is the moral law?","answer":"The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.","segments":[{"text":"The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body,","proofs":["Deuteronomy 5:1–3, 31, 33","Luke 10:26–27","1 Thessalonians 5:23"],"refs":[{"printed":"Deuteronomy 5:1–3, 31, 33","osis":["Deut.5.1-Deut.5.3","Deut.5.31","Deut.5.33"]},{"printed":"Luke 10:26–27","osis":["Luke.10.26-Luke.10.27"]},{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"and in performance of all those duties of holiness and righteousness which he oweth to God and man:","proofs":["Luke 1:75","Acts 24:16"],"refs":[{"printed":"Luke 1:75","osis":["Luke.1.75"]},{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null},{"text":"promising life upon the fulfilling, and threatening death upon the breach of it.","proofs":["Romans 10:5","Galatians 3:10, 12"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["93"],"wsc":["41"]},"diffs":[],"page":"99","leaf":51},{"number":94,"question":"Is there any use of the moral law to man since the fall?","answer":"Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.","segments":[{"text":"Although no man, since the fall, can attain to righteousness and life by the moral law;","proofs":["Romans 8:3","Galatians 2:16"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.","proofs":["1 Timothy 1:8"],"refs":[{"printed":"1 Timothy 1:8","osis":["1Tim.1.8"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["94"],"wsc":["41"]},"diffs":[],"page":"100","leaf":52},{"number":95,"question":"Of what use is the moral law to all men?","answer":"The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.","segments":[{"text":"The moral law is of use to all men, to inform them of the holy nature and will of God,","proofs":["Leviticus 11:44–45","20:7–8","Romans 7:12"],"refs":[{"printed":"Leviticus 11:44–45","osis":["Lev.11.44-Lev.11.45"]},{"printed":"20:7–8","osis":["Lev.20.7-Lev.20.8"]},{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"and of their duty, binding them to walk accordingly;","proofs":["Micah 6:8","James 2:10–11"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives;","proofs":["Psalm 19:11–12","Romans 3:20","7:7"],"refs":[{"printed":"Psalm 19:11–12","osis":["Ps.19.11-Ps.19.12"]},{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"to humble them in the sense of their sin and misery,","proofs":["Romans 3:9, 23"],"refs":[{"printed":"Romans 3:9, 23","osis":["Rom.3.9","Rom.3.23"]}],"note":null},{"text":"and thereby help them to a clearer sight of the need they have of Christ,","proofs":["Galatians 3:21–22"],"refs":[{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null},{"text":"and of the perfection of his obedience.","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["95"],"wsc":["41"]},"diffs":[],"page":"100","leaf":52},{"number":96,"question":"What particular use is there of the moral law to unregenerate men?","answer":"The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.","segments":[{"text":"The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come,","proofs":["1 Timothy 1:9–10"],"refs":[{"printed":"1 Timothy 1:9–10","osis":["1Tim.1.9-1Tim.1.10"]}],"note":null},{"text":"and to drive them to Christ;","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null},{"text":"or, upon their continuance in the estate and way of sin, to leave them inexcusable,","proofs":["Romans 1:20","2:15"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"2:15","osis":["Rom.2.15"]}],"note":null},{"text":"and under the curse thereof.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["96"],"wsc":["41"]},"diffs":[],"page":"100","leaf":52},{"number":97,"question":"What special use is there of the moral law to the regenerate?","answer":"Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.","segments":[{"text":"Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works,","proofs":["Romans 6:14","7:4, 6","Galatians 4:4–5"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"7:4, 6","osis":["Rom.7.4","Rom.7.6"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"so as thereby they are neither justified","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"nor condemned;","proofs":["Galatians 5:23","Romans 8:1"],"refs":[{"printed":"Galatians 5:23","osis":["Gal.5.23"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good;","proofs":["Romans 7:24–25","Galatians 3:13–14","Romans 8:3–4"],"refs":[{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Galatians 3:13–14","osis":["Gal.3.13-Gal.3.14"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]}],"note":null},{"text":"and thereby to provoke them to more thankfulness,","proofs":["Luke 1:68–69, 74–75","Colossians 1:12–14"],"refs":[{"printed":"Luke 1:68–69, 74–75","osis":["Luke.1.68-Luke.1.69","Luke.1.74-Luke.1.75"]},{"printed":"Colossians 1:12–14","osis":["Col.1.12-Col.1.14"]}],"note":null},{"text":"and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.","proofs":["Romans 7:22","12:2","Titus 2:11–14"],"refs":[{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"12:2","osis":["Rom.12.2"]},{"printed":"Titus 2:11–14","osis":["Titus.2.11-Titus.2.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["97"],"wsc":["41"]},"diffs":[],"page":"100","leaf":52},{"number":98,"question":"Where is the moral law summarily comprehended?","answer":"The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.","segments":[{"text":"The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone;","proofs":["Deuteronomy 10:4","Exodus 34:1–4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Exodus 34:1–4","osis":["Exod.34.1-Exod.34.4"]}],"note":null},{"text":"and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"section":null,"relations":{"bc1695":["46"],"wlc-modernized":["98"],"wsc":["41"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.","position":null}]}],"page":"101","leaf":52},{"number":99,"question":"What rules are to be observed for the right understanding of the ten commandments?","answer":"For the right understanding of the ten commandments, these rules are to be observed: 1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures. 3. That one and the same thing, in divers respects, is required or forbidden in several commandments. 4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included. 5. That what God forbids, is at no time to be done; What he commands, is always our duty; and yet every particular duty is not to be done at all times. 6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto. 7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places. 8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.","segments":[{"text":"For the right understanding of the ten commandments, these rules are to be observed: 1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.","proofs":["Psalm 19:7","James 2:10","Matthew 5:21–22"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"James 2:10","osis":["Jas.2.10"]},{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]}],"note":null},{"text":"2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.","proofs":["Romans 7:14","Deuteronomy 6:5","Matthew 22:37–39","5:21–22, 27–28, 33–34, 37–39, 43–44"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]},{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]},{"printed":"5:21–22, 27–28, 33–34, 37–39, 43–44","osis":["Matt.5.21-Matt.5.22","Matt.5.27-Matt.5.28","Matt.5.33-Matt.5.34","Matt.5.37-Matt.5.39","Matt.5.43-Matt.5.44"]}],"note":null},{"text":"3. That one and the same thing, in divers respects, is required or forbidden in several commandments.","proofs":["Colossians 3:5","Amos 8:5","Proverbs 1:19","1 Timothy 6:10"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Proverbs 1:19","osis":["Prov.1.19"]},{"printed":"1 Timothy 6:10","osis":["1Tim.6.10"]}],"note":null},{"text":"4. That as, where a duty is commanded, the contrary sin is forbidden;","proofs":["Isaiah 58:13","Deuteronomy 6:13","Matthew 4:9–10","15:4–6"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"15:4–6","osis":["Matt.15.4-Matt.15.6"]}],"note":null},{"text":"and, where a sin is forbidden, the contrary duty is commanded:","proofs":["Matthew 5:21–25","Ephesians 4:28"],"refs":[{"printed":"Matthew 5:21–25","osis":["Matt.5.21-Matt.5.25"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"so, where a promise is annexed, the contrary threatening is included;","proofs":["Exodus 20:12","Proverbs 30:17"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]},{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"note":null},{"text":"and, where a threatening is annexed, the contrary promise is included.","proofs":["Jeremiah 18:7–8","Exodus 20:7","Psalms 15:1, 4–5","24:4–5"],"refs":[{"printed":"Jeremiah 18:7–8","osis":["Jer.18.7-Jer.18.8"]},{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Psalms 15:1, 4–5","osis":["Ps.15.1","Ps.15.4-Ps.15.5"]},{"printed":"24:4–5","osis":["Ps.24.4-Ps.24.5"]}],"note":null},{"text":"5. That what God forbids, is at no time to be done;","proofs":["Job 13:7–8","Romans 3:8","Job 36:21","Hebrews 11:25"],"refs":[{"printed":"Job 13:7–8","osis":["Job.13.7-Job.13.8"]},{"printed":"Romans 3:8","osis":["Rom.3.8"]},{"printed":"Job 36:21","osis":["Job.36.21"]},{"printed":"Hebrews 11:25","osis":["Heb.11.25"]}],"note":null},{"text":"What he commands, is always our duty;","proofs":["Deuteronomy 4:8–9"],"refs":[{"printed":"Deuteronomy 4:8–9","osis":["Deut.4.8-Deut.4.9"]}],"note":null},{"text":"and yet every particular duty is not to be done at all times.","proofs":["Matthew 12:7"],"refs":[{"printed":"Matthew 12:7","osis":["Matt.12.7"]}],"note":null},{"text":"6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.","proofs":["Matthew 5:21–22, 27–28","15:4–6","Hebrews 10:24–25","Jude 23","Galatians 5:26","Colossians 3:21"],"refs":[{"printed":"Matthew 5:21–22, 27–28","osis":["Matt.5.21-Matt.5.22","Matt.5.27-Matt.5.28"]},{"printed":"15:4–6","osis":["Matt.15.4-Matt.15.6"]},{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"Jude 23","osis":["Jude.1.23"]},{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"note":null},{"text":"7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.","proofs":["Exodus 20:10","Leviticus 19:17","Genesis 18:19","Joshua 24:15","Deuteronomy 6:6–7"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Leviticus 19:17","osis":["Lev.19.17"]},{"printed":"Genesis 18:19","osis":["Gen.18.19"]},{"printed":"Joshua 24:15","osis":["Josh.24.15"]},{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;","proofs":["2 Corinthians 1:24"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null},{"text":"and to take heed of partaking with others in what is forbidden them.","proofs":["1 Timothy 5:22","Ephesians 5:11"],"refs":[{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]},{"printed":"Ephesians 5:11","osis":["Eph.5.11"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["99"],"wsc":["42"]},"diffs":[],"page":"101","leaf":52},{"number":100,"question":"What special things are we to consider in the ten commandments?","answer":"We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.","segments":[{"text":"We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"wlc-modernized":["100"],"wsc":["42"]},"diffs":[],"page":"103","leaf":53},{"number":101,"question":"What is the preface to the ten commandments?","answer":"The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.","segments":[{"text":"The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null},{"text":"Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God;","proofs":["Isaiah 44:6"],"refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"note":null},{"text":"having his being in and of himself,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"and giving being to all his words","proofs":["Exodus 6:3"],"refs":[{"printed":"Exodus 6:3","osis":["Exod.6.3"]}],"note":null},{"text":"and works:","proofs":["Acts 17:24, 28"],"refs":[{"printed":"Acts 17:24, 28","osis":["Acts.17.24","Acts.17.28"]}],"note":null},{"text":"and that he is a God in covenant, as with Israel of old, so with all his people;","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom;","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null},{"text":"and that therefore we are bound to take him for our God alone, and to keep all his commandments.","proofs":["1 Peter 1:15, 17–18","Leviticus 18:30","19:37"],"refs":[{"printed":"1 Peter 1:15, 17–18","osis":["1Pet.1.15","1Pet.1.17-1Pet.1.18"]},{"printed":"Leviticus 18:30","osis":["Lev.18.30"]},{"printed":"19:37","osis":["Lev.19.37"]}],"note":null}],"section":null,"relations":{"bc1695":["48","49"],"wlc-modernized":["101"],"wsc":["43","44"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"contained","position":null},{"text":"Wherein God manifesteth his sovereignty, as being JEHOVAH,","position":null},{"text":"eternal, immutable, and almighty God; having his being in and of himself, and giving being","position":null},{"text":"all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivereth","position":null},{"text":"from our spiritual thraldom; and","position":null},{"text":"take him for our God alone, and to","position":null}]}],"page":"103","leaf":53},{"number":102,"question":"What is the sum of the four commandments which contain our duty to God?","answer":"The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.","segments":[{"text":"The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null}],"section":null,"relations":{"bc1695":["47"],"wlc-modernized":["102"],"wsc":["42"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"four","position":null},{"text":"containing our duty to God","position":null},{"text":"and","position":2},{"text":"and","position":3}]}],"page":"104","leaf":54},{"number":103,"question":"Which is the first commandment?","answer":"The first commandment is, Thou shalt have no other gods before me.","segments":[{"text":"The first commandment is, Thou shalt have no other gods before me.","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":null}],"section":null,"relations":{"bc1695":["50"],"wlc-modernized":["103"],"wsc":["45"]},"diffs":[],"page":"104","leaf":54},{"number":104,"question":"What are the duties required in the first commandment?","answer":"The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.","segments":[{"text":"The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God;","proofs":["1 Chronicles 28:9","Deuteronomy 26:17","Isaiah 43:10","Jeremiah 14:22"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]},{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]},{"printed":"Isaiah 43:10","osis":["Isa.43.10"]},{"printed":"Jeremiah 14:22","osis":["Jer.14.22"]}],"note":null},{"text":"and to worship and glorify him accordingly,","proofs":["Psalm 95:6–7","Matthew 4:10","Psalm 29:2"],"refs":[{"printed":"Psalm 95:6–7","osis":["Ps.95.6-Ps.95.7"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null},{"text":"by thinking,","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"meditating,","proofs":["Psalm 63:6"],"refs":[{"printed":"Psalm 63:6","osis":["Ps.63.6"]}],"note":null},{"text":"remembering,","proofs":["Ecclesiastes 12:1"],"refs":[{"printed":"Ecclesiastes 12:1","osis":["Eccl.12.1"]}],"note":null},{"text":"highly esteeming,","proofs":["Psalm 71:19"],"refs":[{"printed":"Psalm 71:19","osis":["Ps.71.19"]}],"note":null},{"text":"honoring,","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"adoring,","proofs":["Isaiah 45:23"],"refs":[{"printed":"Isaiah 45:23","osis":["Isa.45.23"]}],"note":null},{"text":"choosing,","proofs":["Joshua 24:15, 22"],"refs":[{"printed":"Joshua 24:15, 22","osis":["Josh.24.15","Josh.24.22"]}],"note":null},{"text":"loving,","proofs":["Deuteronomy 6:5"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]}],"note":null},{"text":"desiring,","proofs":["Psalm 73:25"],"refs":[{"printed":"Psalm 73:25","osis":["Ps.73.25"]}],"note":null},{"text":"fearing of him;","proofs":["Isaiah 8:13"],"refs":[{"printed":"Isaiah 8:13","osis":["Isa.8.13"]}],"note":null},{"text":"believing him;","proofs":["Exodus 14:31"],"refs":[{"printed":"Exodus 14:31","osis":["Exod.14.31"]}],"note":null},{"text":"trusting,","proofs":["Isaiah 26:4"],"refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]}],"note":null},{"text":"hoping,","proofs":["Psalm 130:7"],"refs":[{"printed":"Psalm 130:7","osis":["Ps.130.7"]}],"note":null},{"text":"delighting,","proofs":["Psalm 37:4"],"refs":[{"printed":"Psalm 37:4","osis":["Ps.37.4"]}],"note":null},{"text":"rejoicing in him;","proofs":["Psalm 32:11"],"refs":[{"printed":"Psalm 32:11","osis":["Ps.32.11"]}],"note":null},{"text":"being zealous for him;","proofs":["Romans 12:11","Numbers 25:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]},{"printed":"Numbers 25:11","osis":["Num.25.11"]}],"note":null},{"text":"calling upon him, giving all praise and thanks,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"and yielding all obedience and submission to him with the whole man;","proofs":["Jeremiah 7:23","James 4:7"],"refs":[{"printed":"Jeremiah 7:23","osis":["Jer.7.23"]},{"printed":"James 4:7","osis":["Jas.4.7"]}],"note":null},{"text":"being careful in all things to please him,","proofs":["1 John 3:22"],"refs":[{"printed":"1 John 3:22","osis":["1John.3.22"]}],"note":null},{"text":"and sorrowful when in anything he is offended;","proofs":["Jeremiah 31:18","Psalm 119:136"],"refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]},{"printed":"Psalm 119:136","osis":["Ps.119.136"]}],"note":null},{"text":"and walking humbly with him.","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"section":null,"relations":{"bc1695":["51"],"wlc-modernized":["104"],"wsc":["46"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, the knowing","position":null},{"text":"acknowledging of","position":null},{"text":"by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.","position":null}]}],"page":"104","leaf":54},{"number":105,"question":"What are the sins forbidden in the first commandment?","answer":"The sins forbidden in the first commandment are, atheism, in denying or not having a God; Idolatry, in having or worshiping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.","segments":[{"text":"The sins forbidden in the first commandment are, atheism, in denying or not having a God;","proofs":["Psalm 14:1","Ephesians 2:12"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"Idolatry, in having or worshiping more gods than one, or any with or instead of the true God;","proofs":["Jeremiah 2:27–28","1 Thessalonians 1:9"],"refs":[{"printed":"Jeremiah 2:27–28","osis":["Jer.2.27-Jer.2.28"]},{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":null},{"text":"the not having and avouching him for God, and our God;","proofs":["Psalm 81:11"],"refs":[{"printed":"Psalm 81:11","osis":["Ps.81.11"]}],"note":null},{"text":"the omission or neglect of anything due to him, required in this commandment;","proofs":["Isaiah 43:22–24"],"refs":[{"printed":"Isaiah 43:22–24","osis":["Isa.43.22-Isa.43.24"]}],"note":null},{"text":"ignorance,","proofs":["Jeremiah 4:22","Hosea 4:1, 6"],"refs":[{"printed":"Jeremiah 4:22","osis":["Jer.4.22"]},{"printed":"Hosea 4:1, 6","osis":["Hos.4.1","Hos.4.6"]}],"note":null},{"text":"forgetfulness,","proofs":["Jeremiah 2:32"],"refs":[{"printed":"Jeremiah 2:32","osis":["Jer.2.32"]}],"note":null},{"text":"misapprehensions,","proofs":["Acts 17:23, 29"],"refs":[{"printed":"Acts 17:23, 29","osis":["Acts.17.23","Acts.17.29"]}],"note":null},{"text":"false opinions,","proofs":["Isaiah 40:18"],"refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"note":null},{"text":"unworthy and wicked thoughts of him;","proofs":["Psalm 50:21"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null},{"text":"bold and curious searching into his secrets;","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"all profaneness,","proofs":["Titus 1:16","Hebrews 12:16"],"refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]},{"printed":"Hebrews 12:16","osis":["Heb.12.16"]}],"note":null},{"text":"hatred of God;","proofs":["Romans 1:30"],"refs":[{"printed":"Romans 1:30","osis":["Rom.1.30"]}],"note":null},{"text":"self-love,","proofs":["2 Timothy 3:2"],"refs":[{"printed":"2 Timothy 3:2","osis":["2Tim.3.2"]}],"note":null},{"text":"self-seeking,","proofs":["Philippians 2:21"],"refs":[{"printed":"Philippians 2:21","osis":["Phil.2.21"]}],"note":null},{"text":"and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part;","proofs":["1 John 2:15–16","1 Samuel 2:29","Colossians 3:2, 5"],"refs":[{"printed":"1 John 2:15–16","osis":["1John.2.15-1John.2.16"]},{"printed":"1 Samuel 2:29","osis":["1Sam.2.29"]},{"printed":"Colossians 3:2, 5","osis":["Col.3.2","Col.3.5"]}],"note":null},{"text":"vain credulity,","proofs":["1 John 4:1"],"refs":[{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null},{"text":"unbelief,","proofs":["Hebrews 3:12"],"refs":[{"printed":"Hebrews 3:12","osis":["Heb.3.12"]}],"note":null},{"text":"heresy,","proofs":["Galatians 5:20","Titus 3:10"],"refs":[{"printed":"Galatians 5:20","osis":["Gal.5.20"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null},{"text":"misbelief,","proofs":["Acts 26:9"],"refs":[{"printed":"Acts 26:9","osis":["Acts.26.9"]}],"note":null},{"text":"distrust,","proofs":["Psalm 78:22"],"refs":[{"printed":"Psalm 78:22","osis":["Ps.78.22"]}],"note":null},{"text":"despair,","proofs":["Genesis 4:13"],"refs":[{"printed":"Genesis 4:13","osis":["Gen.4.13"]}],"note":null},{"text":"incorrigibleness,","proofs":["Jeremiah 5:3"],"refs":[{"printed":"Jeremiah 5:3","osis":["Jer.5.3"]}],"note":null},{"text":"and insensibleness under judgments,","proofs":["Isaiah 42:25"],"refs":[{"printed":"Isaiah 42:25","osis":["Isa.42.25"]}],"note":null},{"text":"hardness of heart,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"pride,","proofs":["Jeremiah 13:15"],"refs":[{"printed":"Jeremiah 13:15","osis":["Jer.13.15"]}],"note":null},{"text":"presumption,","proofs":["Psalm 10:13"],"refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"note":null},{"text":"carnal security,","proofs":["Zephaniah 1:12"],"refs":[{"printed":"Zephaniah 1:12","osis":["Zeph.1.12"]}],"note":null},{"text":"tempting of God;","proofs":["Matthew 4:7"],"refs":[{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null},{"text":"using unlawful means,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null},{"text":"and trusting in lawful means;","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"carnal delights and joys;","proofs":["2 Timothy 3:4"],"refs":[{"printed":"2 Timothy 3:4","osis":["2Tim.3.4"]}],"note":null},{"text":"corrupt, blind, and indiscreet zeal;","proofs":["Galatians 4:17","John 16:2","Romans 10:2","Luke 9:54–55"],"refs":[{"printed":"Galatians 4:17","osis":["Gal.4.17"]},{"printed":"John 16:2","osis":["John.16.2"]},{"printed":"Romans 10:2","osis":["Rom.10.2"]},{"printed":"Luke 9:54–55","osis":["Luke.9.54-Luke.9.55"]}],"note":null},{"text":"lukewarmness,","proofs":["Revelation 3:16"],"refs":[{"printed":"Revelation 3:16","osis":["Rev.3.16"]}],"note":null},{"text":"and deadness in the things of God;","proofs":["Revelation 3:1"],"refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"note":null},{"text":"estranging ourselves, and apostatizing from God;","proofs":["Ezekiel 14:5","Isaiah 1:4–5"],"refs":[{"printed":"Ezekiel 14:5","osis":["Ezek.14.5"]},{"printed":"Isaiah 1:4–5","osis":["Isa.1.4-Isa.1.5"]}],"note":null},{"text":"praying, or giving any religious worship, to saints, angels, or any other creatures;","proofs":["Romans 10:13–14","Hosea 4:12","Acts 10:25–26","Revelation 19:10","Matthew 4:10","Colossians 2:18","Romans 1:25"],"refs":[{"printed":"Romans 10:13–14","osis":["Rom.10.13-Rom.10.14"]},{"printed":"Hosea 4:12","osis":["Hos.4.12"]},{"printed":"Acts 10:25–26","osis":["Acts.10.25-Acts.10.26"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null},{"text":"all compacts and consulting with the devil,","proofs":["Leviticus 20:6","1 Samuel 28:7, 11","1 Chronicles 10:13–14"],"refs":[{"printed":"Leviticus 20:6","osis":["Lev.20.6"]},{"printed":"1 Samuel 28:7, 11","osis":["1Sam.28.7","1Sam.28.11"]},{"printed":"1 Chronicles 10:13–14","osis":["1Chr.10.13-1Chr.10.14"]}],"note":null},{"text":"and hearkening to his suggestions;","proofs":["Acts 5:3"],"refs":[{"printed":"Acts 5:3","osis":["Acts.5.3"]}],"note":null},{"text":"making men the lords of our faith and conscience;","proofs":["2 Corinthians 1:24","Matthew 23:9"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"Matthew 23:9","osis":["Matt.23.9"]}],"note":null},{"text":"slighting and despising God and his commands;","proofs":["Deuteronomy 32:15","2 Samuel 12:9","Proverbs 13:13"],"refs":[{"printed":"Deuteronomy 32:15","osis":["Deut.32.15"]},{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]},{"printed":"Proverbs 13:13","osis":["Prov.13.13"]}],"note":null},{"text":"resisting and grieving of his Spirit,","proofs":["Acts 7:51","Ephesians 4:30"],"refs":[{"printed":"Acts 7:51","osis":["Acts.7.51"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us;","proofs":["Psalm 73:2–3, 13–15, 22","Job 1:22"],"refs":[{"printed":"Psalm 73:2–3, 13–15, 22","osis":["Ps.73.2-Ps.73.3","Ps.73.13-Ps.73.15","Ps.73.22"]},{"printed":"Job 1:22","osis":["Job.1.22"]}],"note":null},{"text":"and ascribing the praise of any good we either are, have, or can do, to fortune,","proofs":["1 Samuel 6:7–9"],"refs":[{"printed":"1 Samuel 6:7–9","osis":["1Sam.6.7-1Sam.6.9"]}],"note":null},{"text":"idols,","proofs":["Daniel 5:23"],"refs":[{"printed":"Daniel 5:23","osis":["Dan.5.23"]}],"note":null},{"text":"ourselves,","proofs":["Deuteronomy 8:17","Daniel 4:30"],"refs":[{"printed":"Deuteronomy 8:17","osis":["Deut.8.17"]},{"printed":"Daniel 4:30","osis":["Dan.4.30"]}],"note":null},{"text":"or any other creature.","proofs":["Habakkuk 1:16"],"refs":[{"printed":"Habakkuk 1:16","osis":["Hab.1.16"]}],"note":null}],"section":null,"relations":{"bc1695":["52"],"wlc-modernized":["105"],"wsc":["47"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, atheism, in","position":null},{"text":"having a God; Idolatry, in having or","position":null},{"text":"more gods than one, or any with or instead of","position":null},{"text":"the not having and avouching him for","position":null},{"text":"the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy","position":null},{"text":"wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in","position":null},{"text":"things of God; estranging ourselves, and apostatizing from God; praying, or","position":null},{"text":"any religious","position":null},{"text":"saints, angels, or","position":null},{"text":"creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging","position":null},{"text":"foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.","position":null}]}],"page":"104","leaf":54},{"number":106,"question":"What are we specially taught by these words “before me” in the first commandment?","answer":"These words before me, or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight,: Whatever we do in his service.","segments":[{"text":"These words before me, or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation:","proofs":["Ezekiel 8:5–6","Psalm 44:20–21"],"refs":[{"printed":"Ezekiel 8:5–6","osis":["Ezek.8.5-Ezek.8.6"]},{"printed":"Psalm 44:20–21","osis":["Ps.44.20-Ps.44.21"]}],"note":null},{"text":"as also to persuade us to do as in his sight,: Whatever we do in his service.","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"section":null,"relations":{"bc1695":["53"],"wlc-modernized":["106"],"wsc":["48"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"or before my face,","position":null},{"text":"special","position":null},{"text":"that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight,: Whatever we do in his service.","position":null}]}],"page":"106","leaf":55},{"number":107,"question":"Which is the second commandment?","answer":"The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.","segments":[{"text":"The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"section":null,"relations":{"bc1695":["54"],"wlc-modernized":["107"],"wsc":["49"]},"diffs":[],"page":"106","leaf":55},{"number":108,"question":"What are the duties required in the second commandment?","answer":"The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.","segments":[{"text":"The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word;","proofs":["Deuteronomy 32:46–47","Matthew 28:20","Acts 2:42","1 Timothy 6:13–14"],"refs":[{"printed":"Deuteronomy 32:46–47","osis":["Deut.32.46-Deut.32.47"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"1 Timothy 6:13–14","osis":["1Tim.6.13-1Tim.6.14"]}],"note":null},{"text":"particularly prayer and thanksgiving in the name of Christ;","proofs":["Philippians 4:6","Ephesians 5:20"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]},{"printed":"Ephesians 5:20","osis":["Eph.5.20"]}],"note":null},{"text":"the reading, preaching, and hearing of the word;","proofs":["Deuteronomy 17:18–19","Acts 15:21","2 Timothy 4:2","James 1:21–22"],"refs":[{"printed":"Deuteronomy 17:18–19","osis":["Deut.17.18-Deut.17.19"]},{"printed":"Acts 15:21","osis":["Acts.15.21"]},{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"James 1:21–22","osis":["Jas.1.21-Jas.1.22"]}],"note":null},{"text":"the administration and receiving of the sacraments;","proofs":["Matthew 28:19","1 Corinthians 11:23–30"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23–30","osis":["1Cor.11.23-1Cor.11.30"]}],"note":null},{"text":"church government and discipline;","proofs":["Matthew 18:15–17","1 Corinthians 5","12:28"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Corinthians 5","osis":["1Cor.5"]},{"printed":"12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"the ministry and maintenance thereof;","proofs":["Ephesians 4:11–12","1 Timothy 5:17–18","1 Corinthians 9:7–15"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"1 Corinthians 9:7–15","osis":["1Cor.9.7-1Cor.9.15"]}],"note":null},{"text":"religious fasting;","proofs":["Joel 2:12, 18","1 Corinthians 7:5"],"refs":[{"printed":"Joel 2:12, 18","osis":["Joel.2.12","Joel.2.18"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]}],"note":null},{"text":"swearing by the name of God,","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"and vowing unto him:","proofs":["Psalm 76:11"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"note":null},{"text":"as also the disapproving, detesting, opposing, all false worship;","proofs":["Acts 17:16–17","Psalm 16:4"],"refs":[{"printed":"Acts 17:16–17","osis":["Acts.17.16-Acts.17.17"]},{"printed":"Psalm 16:4","osis":["Ps.16.4"]}],"note":null},{"text":"and, according to each one’s place and calling, removing it, and all monuments of idolatry.","proofs":["Deuteronomy 7:5","Isaiah 30:22"],"refs":[{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]}],"note":null}],"section":null,"relations":{"bc1695":["55"],"wlc-modernized":["108"],"wsc":["50"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are,","position":null},{"text":"instituted","position":null},{"text":"particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.","position":null}]}],"page":"107","leaf":55},{"number":109,"question":"What are the sins forbidden in the second commandment?","answer":"The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God himself; tolerating a false religion; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.","segments":[{"text":"The sins forbidden in the second commandment are, all devising,","proofs":["Numbers 15:39"],"refs":[{"printed":"Numbers 15:39","osis":["Num.15.39"]}],"note":null},{"text":"counseling,","proofs":["Deuteronomy 13:6–8"],"refs":[{"printed":"Deuteronomy 13:6–8","osis":["Deut.13.6-Deut.13.8"]}],"note":null},{"text":"commanding,","proofs":["Hosea 5:11","Micah 6:16"],"refs":[{"printed":"Hosea 5:11","osis":["Hos.5.11"]},{"printed":"Micah 6:16","osis":["Mic.6.16"]}],"note":null},{"text":"using,","proofs":["1 Kings 11:33","12:33"],"refs":[{"printed":"1 Kings 11:33","osis":["1Kgs.11.33"]},{"printed":"12:33","osis":["1Kgs.12.33"]}],"note":null},{"text":"and anywise approving, any religious worship not instituted by God himself;","proofs":["Deuteronomy 12:30–32"],"refs":[{"printed":"Deuteronomy 12:30–32","osis":["Deut.12.30-Deut.12.32"]}],"note":null},{"text":"tolerating a false religion;","proofs":["Deuteronomy 13:6–12","Zechariah 13:2–3","Revelation 2:2, 14–15, 20","17:12, 16–17"],"refs":[{"printed":"Deuteronomy 13:6–12","osis":["Deut.13.6-Deut.13.12"]},{"printed":"Zechariah 13:2–3","osis":["Zech.13.2-Zech.13.3"]},{"printed":"Revelation 2:2, 14–15, 20","osis":["Rev.2.2","Rev.2.14-Rev.2.15","Rev.2.20"]},{"printed":"17:12, 16–17","osis":["Rev.17.12","Rev.17.16-Rev.17.17"]}],"note":null},{"text":"the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever;","proofs":["Deuteronomy 4:15–19","Acts 17:29","Romans 1:21–23, 25"],"refs":[{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]},{"printed":"Romans 1:21–23, 25","osis":["Rom.1.21-Rom.1.23","Rom.1.25"]}],"note":null},{"text":"all worshiping of it,","proofs":["Daniel 3:18","Galatians 4:8"],"refs":[{"printed":"Daniel 3:18","osis":["Dan.3.18"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"note":null},{"text":"or God in it or by it;","proofs":["Exodus 32:5"],"refs":[{"printed":"Exodus 32:5","osis":["Exod.32.5"]}],"note":null},{"text":"the making of any representation of feigned deities,","proofs":["Exodus 32:8"],"refs":[{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null},{"text":"and all worship of them, or service belonging to them;","proofs":["1 Kings 18:26, 28","Isaiah 65:11"],"refs":[{"printed":"1 Kings 18:26, 28","osis":["1Kgs.18.26","1Kgs.18.28"]},{"printed":"Isaiah 65:11","osis":["Isa.65.11"]}],"note":null},{"text":"all superstitious devices,","proofs":["Acts 17:22","Colossians 2:21–23"],"refs":[{"printed":"Acts 17:22","osis":["Acts.17.22"]},{"printed":"Colossians 2:21–23","osis":["Col.2.21-Col.2.23"]}],"note":null},{"text":"corrupting the worship of God,","proofs":["Malachi 1:7–8, 14"],"refs":[{"printed":"Malachi 1:7–8, 14","osis":["Mal.1.7-Mal.1.8","Mal.1.14"]}],"note":null},{"text":"adding to it, or taking from it,","proofs":["Deuteronomy 4:2"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]}],"note":null},{"text":"whether invented and taken up of ourselves,","proofs":["Psalm 106:39"],"refs":[{"printed":"Psalm 106:39","osis":["Ps.106.39"]}],"note":null},{"text":"or received by tradition from others,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"though under the title of antiquity,","proofs":["1 Peter 1:18"],"refs":[{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]}],"note":null},{"text":"custom,","proofs":["Jeremiah 44:17"],"refs":[{"printed":"Jeremiah 44:17","osis":["Jer.44.17"]}],"note":null},{"text":"devotion,","proofs":["Isaiah 65:3–5","Galatians 1:13–14"],"refs":[{"printed":"Isaiah 65:3–5","osis":["Isa.65.3-Isa.65.5"]},{"printed":"Galatians 1:13–14","osis":["Gal.1.13-Gal.1.14"]}],"note":null},{"text":"good intent, or any other pretense whatsoever;","proofs":["1 Samuel 13:11–12","15:21"],"refs":[{"printed":"1 Samuel 13:11–12","osis":["1Sam.13.11-1Sam.13.12"]},{"printed":"15:21","osis":["1Sam.15.21"]}],"note":null},{"text":"simony;","proofs":["Acts 8:18"],"refs":[{"printed":"Acts 8:18","osis":["Acts.8.18"]}],"note":null},{"text":"sacrilege;","proofs":["Romans 2:22","Malachi 3:8"],"refs":[{"printed":"Romans 2:22","osis":["Rom.2.22"]},{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"note":null},{"text":"all neglect,","proofs":["Exodus 4:24–26"],"refs":[{"printed":"Exodus 4:24–26","osis":["Exod.4.24-Exod.4.26"]}],"note":null},{"text":"contempt,","proofs":["Matthew 22:5","Malachi 1:7, 13"],"refs":[{"printed":"Matthew 22:5","osis":["Matt.22.5"]},{"printed":"Malachi 1:7, 13","osis":["Mal.1.7","Mal.1.13"]}],"note":null},{"text":"hindering,","proofs":["Matthew 23:13"],"refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"note":null},{"text":"and opposing the worship and ordinances which God hath appointed.","proofs":["Acts 13:44–45","1 Thessalonians 2:15–16"],"refs":[{"printed":"Acts 13:44–45","osis":["Acts.13.44-Acts.13.45"]},{"printed":"1 Thessalonians 2:15–16","osis":["1Thess.2.15-1Thess.2.16"]}],"note":null}],"section":null,"relations":{"bc1695":["56"],"wlc-modernized":["109"],"wsc":["51"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God himself; tolerating a false religion;","position":null},{"text":"making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all","position":null},{"text":"it, or","position":1},{"text":"in it or","position":null},{"text":"it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent,","position":null},{"text":"pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath","position":null}]}],"page":"107","leaf":55},{"number":110,"question":"What are the reasons annexed to the second commandment, the more to enforce it?","answer":"The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments; are, besides God’s sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.","segments":[{"text":"The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments;","proofs":["Exodus 20:5–6"],"refs":[{"printed":"Exodus 20:5–6","osis":["Exod.20.5-Exod.20.6"]}],"note":null},{"text":"are, besides God’s sovereignty over us, and propriety in us,","proofs":["Psalm 45:11","Revelation 15:3–4"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]},{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"his fervent zeal for his own worship,","proofs":["Exodus 34:13–14"],"refs":[{"printed":"Exodus 34:13–14","osis":["Exod.34.13-Exod.34.14"]}],"note":null},{"text":"and his revengeful indignation against all false worship, as being a spiritual whoredom;","proofs":["1 Corinthians 10:20–22","Deuteronomy 32:16–20"],"refs":[{"printed":"1 Corinthians 10:20–22","osis":["1Cor.10.20-1Cor.10.22"]},{"printed":"Deuteronomy 32:16–20","osis":["Deut.32.16-Deut.32.20"]}],"note":null},{"text":"accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations;","proofs":["Hosea 2:2–4"],"refs":[{"printed":"Hosea 2:2–4","osis":["Hos.2.2-Hos.2.4"]}],"note":null},{"text":"and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.","proofs":["Deuteronomy 5:29"],"refs":[{"printed":"Deuteronomy 5:29","osis":["Deut.5.29"]}],"note":null}],"section":null,"relations":{"bc1695":["57"],"wlc-modernized":["110"],"wsc":["52"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments;","position":null},{"text":"besides","position":null},{"text":"and","position":7},{"text":"his fervent","position":null},{"text":"for","position":2},{"text":"and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.","position":null}]}],"page":"108","leaf":56},{"number":111,"question":"Which is the third commandment?","answer":"The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.","segments":[{"text":"The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null}],"section":null,"relations":{"bc1695":["58"],"wlc-modernized":["111"],"wsc":["53"]},"diffs":[],"page":"109","leaf":56},{"number":112,"question":"What is required in the third commandment?","answer":"The third commandment requires, That the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and Answerable conversation, to the glory of God, and the good of ourselves, and others.","segments":[{"text":"The third commandment requires, That the name of God, his titles, attributes,","proofs":["Matthew 6:9","Deuteronomy 28:58","Psalms 29:2","68:4","Revelation 15:3–4"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]},{"printed":"Psalms 29:2","osis":["Ps.29.2"]},{"printed":"68:4","osis":["Ps.68.4"]},{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"ordinances,","proofs":["Malachi 1:14","Ecclesiastes 5:1"],"refs":[{"printed":"Malachi 1:14","osis":["Mal.1.14"]},{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null},{"text":"the word,","proofs":["Psalm 138:2"],"refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"note":null},{"text":"sacraments,","proofs":["1 Corinthians 11:24–25, 28–29"],"refs":[{"printed":"1 Corinthians 11:24–25, 28–29","osis":["1Cor.11.24-1Cor.11.25","1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"prayer,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"oaths,","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"vows,","proofs":["Ecclesiastes 5:2, 4–6"],"refs":[{"printed":"Ecclesiastes 5:2, 4–6","osis":["Eccl.5.2","Eccl.5.4-Eccl.5.6"]}],"note":null},{"text":"lots,","proofs":["Acts 1:24, 26"],"refs":[{"printed":"Acts 1:24, 26","osis":["Acts.1.24","Acts.1.26"]}],"note":null},{"text":"his works,","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null},{"text":"and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought,","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"meditation,","proofs":["Psalm 8:1, 3–4, 9"],"refs":[{"printed":"Psalm 8:1, 3–4, 9","osis":["Ps.8.1","Ps.8.3-Ps.8.4","Ps.8.9"]}],"note":null},{"text":"word,","proofs":["Colossians 3:17","Psalm 105:2, 5"],"refs":[{"printed":"Colossians 3:17","osis":["Col.3.17"]},{"printed":"Psalm 105:2, 5","osis":["Ps.105.2","Ps.105.5"]}],"note":null},{"text":"and writing;","proofs":["Psalm 102:18"],"refs":[{"printed":"Psalm 102:18","osis":["Ps.102.18"]}],"note":null},{"text":"by an holy profession,","proofs":["1 Peter 3:15","Micah 4:5"],"refs":[{"printed":"1 Peter 3:15","osis":["1Pet.3.15"]},{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"note":null},{"text":"and Answerable conversation,","proofs":["Philippians 1:27"],"refs":[{"printed":"Philippians 1:27","osis":["Phil.1.27"]}],"note":null},{"text":"to the glory of God,","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"and the good of ourselves,","proofs":["Jeremiah 32:39"],"refs":[{"printed":"Jeremiah 32:39","osis":["Jer.32.39"]}],"note":null},{"text":"and others.","proofs":["1 Peter 2:12"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null}],"section":null,"relations":{"bc1695":["59"],"wlc-modernized":["112"],"wsc":["54"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"That","position":null},{"text":"name","position":null},{"text":"God, his","position":null},{"text":"the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation,","position":null},{"text":"writing; by an holy profession, and Answerable conversation, to the glory of God, and the good of ourselves, and others.","position":null}]}],"page":"109","leaf":56},{"number":113,"question":"What are the sins forbidden in the third commandment?","answer":"The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.","segments":[{"text":"The sins forbidden in the third commandment are, the not using of God’s name as is required;","proofs":["Malachi 2:2"],"refs":[{"printed":"Malachi 2:2","osis":["Mal.2.2"]}],"note":null},{"text":"and the abuse of it in an ignorant,","proofs":["Acts 17:23"],"refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"note":null},{"text":"vain,","proofs":["Proverbs 30:9"],"refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"note":null},{"text":"irreverent, profane,","proofs":["Malachi 1:6–7, 12","3:14"],"refs":[{"printed":"Malachi 1:6–7, 12","osis":["Mal.1.6-Mal.1.7","Mal.1.12"]},{"printed":"3:14","osis":["Mal.3.14"]}],"note":null},{"text":"superstitious,","proofs":["1 Samuel 4:3–5","Jeremiah 7:4, 9–10, 14, 31","Colossians 2:20–22"],"refs":[{"printed":"1 Samuel 4:3–5","osis":["1Sam.4.3-1Sam.4.5"]},{"printed":"Jeremiah 7:4, 9–10, 14, 31","osis":["Jer.7.4","Jer.7.9-Jer.7.10","Jer.7.14","Jer.7.31"]},{"printed":"Colossians 2:20–22","osis":["Col.2.20-Col.2.22"]}],"note":null},{"text":"or wicked mentioning, or otherwise using his titles, attributes,","proofs":["2 Kings 18:30, 35","Exodus 5:2","Psalm 139:20"],"refs":[{"printed":"2 Kings 18:30, 35","osis":["2Kgs.18.30","2Kgs.18.35"]},{"printed":"Exodus 5:2","osis":["Exod.5.2"]},{"printed":"Psalm 139:20","osis":["Ps.139.20"]}],"note":null},{"text":"ordinances,","proofs":["Psalm 50:16–17"],"refs":[{"printed":"Psalm 50:16–17","osis":["Ps.50.16-Ps.50.17"]}],"note":null},{"text":"or works,","proofs":["Isaiah 5:12"],"refs":[{"printed":"Isaiah 5:12","osis":["Isa.5.12"]}],"note":null},{"text":"by blasphemy,","proofs":["2 Kings 19:22","Leviticus 24:11"],"refs":[{"printed":"2 Kings 19:22","osis":["2Kgs.19.22"]},{"printed":"Leviticus 24:11","osis":["Lev.24.11"]}],"note":null},{"text":"perjury;","proofs":["Zechariah 5:4","8:17"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]},{"printed":"8:17","osis":["Zech.8.17"]}],"note":null},{"text":"all sinful cursings,","proofs":["1 Samuel 17:43","2 Samuel 16:5"],"refs":[{"printed":"1 Samuel 17:43","osis":["1Sam.17.43"]},{"printed":"2 Samuel 16:5","osis":["2Sam.16.5"]}],"note":null},{"text":"oaths,","proofs":["Jeremiah 5:7","23:10"],"refs":[{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"23:10","osis":["Jer.23.10"]}],"note":null},{"text":"vows,","proofs":["Deuteronomy 23:18","Acts 23:12, 14"],"refs":[{"printed":"Deuteronomy 23:18","osis":["Deut.23.18"]},{"printed":"Acts 23:12, 14","osis":["Acts.23.12","Acts.23.14"]}],"note":null},{"text":"and lots;","proofs":["Esther 3:7","9:24","Psalm 22:18"],"refs":[{"printed":"Esther 3:7","osis":["Esth.3.7"]},{"printed":"9:24","osis":["Esth.9.24"]},{"printed":"Psalm 22:18","osis":["Ps.22.18"]}],"note":null},{"text":"violating of our oaths and vows, if lawful;","proofs":["Psalm 24:4","Ezekiel 17:16, 18–19"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]},{"printed":"Ezekiel 17:16, 18–19","osis":["Ezek.17.16","Ezek.17.18-Ezek.17.19"]}],"note":null},{"text":"and fulfilling them, if of things unlawful;","proofs":["Mark 6:26","1 Samuel 25:22, 32–34"],"refs":[{"printed":"Mark 6:26","osis":["Mark.6.26"]},{"printed":"1 Samuel 25:22, 32–34","osis":["1Sam.25.22","1Sam.25.32-1Sam.25.34"]}],"note":null},{"text":"murmuring and quarreling at,","proofs":["Romans 9:14, 19–20"],"refs":[{"printed":"Romans 9:14, 19–20","osis":["Rom.9.14","Rom.9.19-Rom.9.20"]}],"note":null},{"text":"curious prying into,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"and misapplying of God’s decrees","proofs":["Romans 3:5, 7","6:1"],"refs":[{"printed":"Romans 3:5, 7","osis":["Rom.3.5","Rom.3.7"]},{"printed":"6:1","osis":["Rom.6.1"]}],"note":null},{"text":"and providences;","proofs":["Ecclesiastes 8:11","9:3"],"refs":[{"printed":"Ecclesiastes 8:11","osis":["Eccl.8.11"]},{"printed":"9:3","osis":["Eccl.9.3"]}],"note":null},{"text":"misinterpreting,","proofs":["Matthew 5:21–22"],"refs":[{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]}],"note":null},{"text":"misapplying,","proofs":["Ezekiel 13:22"],"refs":[{"printed":"Ezekiel 13:22","osis":["Ezek.13.22"]}],"note":null},{"text":"or any way perverting the word, or any part of it,","proofs":["2 Peter 3:16","Matthew 22:24–31","25:28–30"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]},{"printed":"Matthew 22:24–31","osis":["Matt.22.24-Matt.22.31"]},{"printed":"25:28–30","osis":["Matt.25.28-Matt.25.30"]}],"note":null},{"text":"to profane jests,","proofs":["Isaiah 22:13","Jeremiah 23:34, 36, 38"],"refs":[{"printed":"Isaiah 22:13","osis":["Isa.22.13"]},{"printed":"Jeremiah 23:34, 36, 38","osis":["Jer.23.34","Jer.23.36","Jer.23.38"]}],"note":null},{"text":"curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines;","proofs":["1 Timothy 1:4, 6–7","6:4–5, 20","2 Timothy 2:14","Titus 3:9"],"refs":[{"printed":"1 Timothy 1:4, 6–7","osis":["1Tim.1.4","1Tim.1.6-1Tim.1.7"]},{"printed":"6:4–5, 20","osis":["1Tim.6.4-1Tim.6.5","1Tim.6.20"]},{"printed":"2 Timothy 2:14","osis":["2Tim.2.14"]},{"printed":"Titus 3:9","osis":["Titus.3.9"]}],"note":null},{"text":"abusing it, the creatures, or anything contained under the name of God, to charms,","proofs":["Deuteronomy 18:10–14","Acts 19:13"],"refs":[{"printed":"Deuteronomy 18:10–14","osis":["Deut.18.10-Deut.18.14"]},{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"note":null},{"text":"or sinful lusts and practices;","proofs":["2 Timothy 4:3–4","Romans 13:13–14","1 Kings 21:9–10","Jude 4"],"refs":[{"printed":"2 Timothy 4:3–4","osis":["2Tim.4.3-2Tim.4.4"]},{"printed":"Romans 13:13–14","osis":["Rom.13.13-Rom.13.14"]},{"printed":"1 Kings 21:9–10","osis":["1Kgs.21.9-1Kgs.21.10"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null},{"text":"the maligning,","proofs":["Acts 13:45","1 John 3:12"],"refs":[{"printed":"Acts 13:45","osis":["Acts.13.45"]},{"printed":"1 John 3:12","osis":["1John.3.12"]}],"note":null},{"text":"scorning,","proofs":["Psalm 1:1","2 Peter 3:3"],"refs":[{"printed":"Psalm 1:1","osis":["Ps.1.1"]},{"printed":"2 Peter 3:3","osis":["2Pet.3.3"]}],"note":null},{"text":"reviling,","proofs":["1 Peter 4:4"],"refs":[{"printed":"1 Peter 4:4","osis":["1Pet.4.4"]}],"note":null},{"text":"or any wise opposing of God’s truth, grace, and ways;","proofs":["Acts 13:45–46, 50","4:18","19:9","1 Thessalonians 2:16","Hebrews 10:29"],"refs":[{"printed":"Acts 13:45–46, 50","osis":["Acts.13.45-Acts.13.46","Acts.13.50"]},{"printed":"4:18","osis":["Acts.4.18"]},{"printed":"19:9","osis":["Acts.19.9"]},{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]},{"printed":"Hebrews 10:29","osis":["Heb.10.29"]}],"note":null},{"text":"making profession of religion in hypocrisy, or for sinister ends;","proofs":["2 Timothy 3:5","Matthew 6:1–2, 5, 16"],"refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]},{"printed":"Matthew 6:1–2, 5, 16","osis":["Matt.6.1-Matt.6.2","Matt.6.5","Matt.6.16"]}],"note":null},{"text":"being ashamed of it,","proofs":["Mark 8:38"],"refs":[{"printed":"Mark 8:38","osis":["Mark.8.38"]}],"note":null},{"text":"or a shame to it, by unconformable,","proofs":["Psalm 73:14–15"],"refs":[{"printed":"Psalm 73:14–15","osis":["Ps.73.14-Ps.73.15"]}],"note":null},{"text":"unwise,","proofs":["1 Corinthians 6:5–6","Ephesians 5:15–17"],"refs":[{"printed":"1 Corinthians 6:5–6","osis":["1Cor.6.5-1Cor.6.6"]},{"printed":"Ephesians 5:15–17","osis":["Eph.5.15-Eph.5.17"]}],"note":null},{"text":"unfruitful,","proofs":["Isaiah 5:4","2 Peter 1:8–9"],"refs":[{"printed":"Isaiah 5:4","osis":["Isa.5.4"]},{"printed":"2 Peter 1:8–9","osis":["2Pet.1.8-2Pet.1.9"]}],"note":null},{"text":"and offensive walking,","proofs":["Romans 2:23–24"],"refs":[{"printed":"Romans 2:23–24","osis":["Rom.2.23-Rom.2.24"]}],"note":null},{"text":"or backsliding from it.","proofs":["Galatians 3:1, 3","Hebrews 6:6"],"refs":[{"printed":"Galatians 3:1, 3","osis":["Gal.3.1","Gal.3.3"]},{"printed":"Hebrews 6:6","osis":["Heb.6.6"]}],"note":null}],"section":null,"relations":{"bc1695":["60"],"wlc-modernized":["113"],"wsc":["55"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury;","position":null},{"text":"sinful cursings, oaths, vows,","position":null},{"text":"lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines;","position":null},{"text":"it, the creatures, or anything contained under the name","position":null},{"text":"God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or","position":null},{"text":"wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.","position":null}]}],"page":"109","leaf":56},{"number":114,"question":"What reasons are annexed to the third commandment?","answer":"The reasons annexed to the third commandment, in these words, The Lord thy God, and, For the Lord will not hold him guiltless that taketh his name in vain, are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.","segments":[{"text":"The reasons annexed to the third commandment, in these words, The Lord thy God, and, For the Lord will not hold him guiltless that taketh his name in vain,","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null},{"text":"are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us;","proofs":["Leviticus 19:12"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"note":null},{"text":"especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment,","proofs":["Ezekiel 36:21–23","Deuteronomy 28:58–59","Zechariah 5:2–4"],"refs":[{"printed":"Ezekiel 36:21–23","osis":["Ezek.36.21-Ezek.36.23"]},{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]},{"printed":"Zechariah 5:2–4","osis":["Zech.5.2-Zech.5.4"]}],"note":null},{"text":"albeit many such escape the censures and punishments of men.","proofs":["1 Samuel 2:12, 17, 22, 24","3:13"],"refs":[{"printed":"1 Samuel 2:12, 17, 22, 24","osis":["1Sam.2.12","1Sam.2.17","1Sam.2.22","1Sam.2.24"]},{"printed":"3:13","osis":["1Sam.3.13"]}],"note":null}],"section":null,"relations":{"bc1695":["61"],"wlc-modernized":["114"],"wsc":["56"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"s","position":2},{"text":"in these words, The Lord thy God, and, For the Lord will not hold him guiltless that taketh his name in vain, are, because he","position":null},{"text":"Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors","position":null},{"text":"as that he","position":null},{"text":"albeit many such escape the censures and punishments of men.","position":null}]}],"page":"111","leaf":57},{"number":115,"question":"Which is the fourth commandment?","answer":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","segments":[{"text":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","proofs":["Exodus 20:8–11"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695":["62"],"wlc-modernized":["115"],"wsc":["57"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"thy","position":8}]}],"page":"111","leaf":57},{"number":116,"question":"What is required in the fourth commandment?","answer":"The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath, and in the New Testament called The Lord’s day.","segments":[{"text":"The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath,","proofs":["Deuteronomy 5:12–14","Genesis 2:2–3","1 Corinthians 16:1–2","Matthew 5:17–18","Isaiah 56:2, 4, 6–7"],"refs":[{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]},{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Matthew 5:17–18","osis":["Matt.5.17-Matt.5.18"]},{"printed":"Isaiah 56:2, 4, 6–7","osis":["Isa.56.2","Isa.56.4","Isa.56.6-Isa.56.7"]}],"note":null},{"text":"and in the New Testament called The Lord’s day.","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"section":null,"relations":{"bc1695":["63","64"],"wlc-modernized":["116"],"wsc":["58","59"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"of all men","position":null},{"text":"sanctifying or","position":null},{"text":"such set times as he hath appointed in his word, expressly","position":null},{"text":"which was the seventh from the beginning of the world","position":null},{"text":"and so","position":null},{"text":"and in the New Testament called The Lord’s day.","position":null}]}],"page":"111","leaf":57},{"number":117,"question":"How is the sabbath or the Lord’s day to be sanctified?","answer":"The sabbath or Lord’s day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.","segments":[{"text":"The sabbath or Lord’s day is to be sanctified by an holy resting all the day,","proofs":["Exodus 20:8, 10"],"refs":[{"printed":"Exodus 20:8, 10","osis":["Exod.20.8","Exod.20.10"]}],"note":null},{"text":"not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful;","proofs":["Exodus 16:25–28","Nehemiah 13:15–22","Jeremiah 17:21–22"],"refs":[{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]},{"printed":"Nehemiah 13:15–22","osis":["Neh.13.15-Neh.13.22"]},{"printed":"Jeremiah 17:21–22","osis":["Jer.17.21-Jer.17.22"]}],"note":null},{"text":"and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy)","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null},{"text":"in the public and private exercises of God’s worship:","proofs":["Isaiah 58:13","Luke 4:16","Acts 20:7","1 Corinthians 16:1–2","Psalm 92:title","Isaiah 66:23","Leviticus 23:3"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Psalm 92:title","osis":["Ps.92"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]},{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null},{"text":"and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.","proofs":["Exodus 20:8","Luke 23:54, 56","Exodus 16:22, 25–26, 29","Nehemiah 13:19"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Luke 23:54, 56","osis":["Luke.23.54","Luke.23.56"]},{"printed":"Exodus 16:22, 25–26, 29","osis":["Exod.16.22","Exod.16.25-Exod.16.26","Exod.16.29"]},{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"note":null}],"section":null,"relations":{"bc1695":["65"],"wlc-modernized":["117"],"wsc":["60"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"or Lord’s day","position":null},{"text":"an","position":2},{"text":"the","position":1},{"text":"not only from such works as are at all times sinful, but","position":null},{"text":"lawful;","position":null},{"text":"making it our delight to spend","position":null},{"text":"(except so much of it as is to be taken up in works of necessity and mercy)","position":null},{"text":"and,","position":null},{"text":"that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may","position":null},{"text":"more free and fit for the duties","position":null},{"text":"that day.","position":null}]}],"page":"112","leaf":58},{"number":118,"question":"Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?","answer":"The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.","segments":[{"text":"The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.","proofs":["Exodus 20:10","Joshua 24:15","Nehemiah 13:15, 17","Jeremiah 17:20–22","Exodus 23:12"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Joshua 24:15","osis":["Josh.24.15"]},{"printed":"Nehemiah 13:15, 17","osis":["Neh.13.15","Neh.13.17"]},{"printed":"Jeremiah 17:20–22","osis":["Jer.17.20-Jer.17.22"]},{"printed":"Exodus 23:12","osis":["Exod.23.12"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["118"],"wsc":["60"]},"diffs":[],"page":"112","leaf":58},{"number":119,"question":"What are the sins forbidden in the fourth commandment?","answer":"The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.","segments":[{"text":"The sins forbidden in the fourth commandment are, all omissions of the duties required,","proofs":["Ezekiel 22:26"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null},{"text":"all careless, negligent, and unprofitable performing of them, and being weary of them;","proofs":["Acts 20:7, 9","Ezekiel 33:30–32","Amos 8:5","Malachi 1:13"],"refs":[{"printed":"Acts 20:7, 9","osis":["Acts.20.7","Acts.20.9"]},{"printed":"Ezekiel 33:30–32","osis":["Ezek.33.30-Ezek.33.32"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"all profaning the day by idleness, and doing that which is in itself sinful;","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null},{"text":"and by all needless works, words, and thoughts, about our worldly employments and recreations.","proofs":["Jeremiah 17:24, 27","Isaiah 58:13"],"refs":[{"printed":"Jeremiah 17:24, 27","osis":["Jer.17.24","Jer.17.27"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"section":null,"relations":{"bc1695":["66"],"wlc-modernized":["119"],"wsc":["61"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all omissions","position":null},{"text":"all careless, negligent,","position":null},{"text":"unprofitable performing of them, and being weary of them; all","position":null},{"text":"and","position":4},{"text":"and","position":5},{"text":"all needless works, words, and","position":null},{"text":"our","position":2},{"text":"and","position":7}]}],"page":"113","leaf":58},{"number":120,"question":"What are the reasons annexed to the fourth commandment, the more to enforce it?","answer":"The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work: from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath day, and hallowed it.","segments":[{"text":"The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work:","proofs":["Exodus 20:9"],"refs":[{"printed":"Exodus 20:9","osis":["Exod.20.9"]}],"note":null},{"text":"from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God:","proofs":["Exodus 20:10"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"note":null},{"text":"from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath day, and hallowed it.","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695":["67"],"wlc-modernized":["120"],"wsc":["62"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"the more to enforce it,","position":null},{"text":"taken from the equity of it, God","position":null},{"text":"seven","position":1},{"text":"affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work: from God’s","position":null},{"text":"that day, The seventh day is the sabbath of the Lord thy God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be","position":null},{"text":"day for","position":null},{"text":"service, but in ordaining it to be a means of","position":null},{"text":"to us in our sanctifying it; Wherefore the Lord blessed","position":null},{"text":"and hallowed it.","position":null}]}],"page":"113","leaf":58},{"number":121,"question":"Why is the word Remember set in the beginning of the fourth commandment?","answer":"The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.","segments":[{"text":"The word Remember is set in the beginning of the fourth commandment,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it,","proofs":["Exodus 16:23","Luke 23:54, 56","Nehemiah 13:19"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]},{"printed":"Luke 23:54, 56","osis":["Luke.23.54","Luke.23.56"]},{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"note":null},{"text":"and, in keeping it, better to keep all the rest of the commandments,","proofs":["Psalm 92","Ezekiel 20:12, 19–20"],"refs":[{"printed":"Psalm 92","osis":["Ps.92"]},{"printed":"Ezekiel 20:12, 19–20","osis":["Ezek.20.12","Ezek.20.19-Ezek.20.20"]}],"note":null},{"text":"and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion;","proofs":["Genesis 2:2–3","Psalm 118:22, 24","Acts 4:10–11","Revelation 1:10"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"Psalm 118:22, 24","osis":["Ps.118.22","Ps.118.24"]},{"printed":"Acts 4:10–11","osis":["Acts.4.10-Acts.4.11"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"and partly, because we are very ready to forget it,","proofs":["Ezekiel 22:26"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null},{"text":"for that there is less light of nature for it,","proofs":["Nehemiah 9:14"],"refs":[{"printed":"Nehemiah 9:14","osis":["Neh.9.14"]}],"note":null},{"text":"and yet it restraineth our natural liberty in things at other times lawful;","proofs":["Exodus 34:21"],"refs":[{"printed":"Exodus 34:21","osis":["Exod.34.21"]}],"note":null},{"text":"that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it;","proofs":["Deuteronomy 5:14–15","Amos 8:5"],"refs":[{"printed":"Deuteronomy 5:14–15","osis":["Deut.5.14-Deut.5.15"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"note":null},{"text":"and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.","proofs":["Lamentations 1:7","Jeremiah 17:21–23","Nehemiah 13:15–22"],"refs":[{"printed":"Lamentations 1:7","osis":["Lam.1.7"]},{"printed":"Jeremiah 17:21–23","osis":["Jer.17.21-Jer.17.23"]},{"printed":"Nehemiah 13:15–22","osis":["Neh.13.15-Neh.13.22"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["121"],"wsc":["62"]},"diffs":[],"page":"114","leaf":59},{"number":122,"question":"What is the sum of the six commandments which contain our duty to man?","answer":"The sum of the six commandments which contain our duty to man is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.","segments":[{"text":"The sum of the six commandments which contain our duty to man is, to love our neighbor as ourselves,","proofs":["Matthew 22:39"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"note":null},{"text":"and to do to others what we would have them to do to us.","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null}],"section":null,"relations":{"bc1695":["47"],"wlc-modernized":["122"],"wsc":["42"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"six","position":null},{"text":"which contain our duty to man","position":null},{"text":"and to do to others what we would have them to do to us.","position":null}]}],"page":"115","leaf":59},{"number":123,"question":"Which is the fifth commandment?","answer":"The fifth commandment is, Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.","segments":[{"text":"The fifth commandment is, Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null}],"section":null,"relations":{"bc1695":["68"],"wlc-modernized":["123"],"wsc":["63"]},"diffs":[],"page":"115","leaf":59},{"number":124,"question":"Who are meant by father and mother in the fifth commandment?","answer":"By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.","segments":[{"text":"By father and mother, in the fifth commandment, are meant, not only natural parents,","proofs":["Proverbs 23:22, 25","Ephesians 6:1–2"],"refs":[{"printed":"Proverbs 23:22, 25","osis":["Prov.23.22","Prov.23.25"]},{"printed":"Ephesians 6:1–2","osis":["Eph.6.1-Eph.6.2"]}],"note":null},{"text":"but all superiors in age","proofs":["1 Timothy 5:1–2"],"refs":[{"printed":"1 Timothy 5:1–2","osis":["1Tim.5.1-1Tim.5.2"]}],"note":null},{"text":"and gifts;","proofs":["Genesis 4:20–22","45:8"],"refs":[{"printed":"Genesis 4:20–22","osis":["Gen.4.20-Gen.4.22"]},{"printed":"45:8","osis":["Gen.45.8"]}],"note":null},{"text":"and especially such as, by God’s ordinance, are over us in place of authority, whether in family,","proofs":["2 Kings 5:13"],"refs":[{"printed":"2 Kings 5:13","osis":["2Kgs.5.13"]}],"note":null},{"text":"church,","proofs":["2 Kings 2:12","13:14","Galatians 4:19"],"refs":[{"printed":"2 Kings 2:12","osis":["2Kgs.2.12"]},{"printed":"13:14","osis":["2Kgs.13.14"]},{"printed":"Galatians 4:19","osis":["Gal.4.19"]}],"note":null},{"text":"or commonwealth.","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["124"],"wsc":["64"]},"diffs":[],"page":"115","leaf":59},{"number":125,"question":"Why are superiors styled Father and Mother?","answer":"Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.","segments":[{"text":"Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations;","proofs":["Ephesians 6:4","2 Corinthians 12:14","1 Thessalonians 2:7–8, 11","Numbers 11:11–12"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]},{"printed":"2 Corinthians 12:14","osis":["2Cor.12.14"]},{"printed":"1 Thessalonians 2:7–8, 11","osis":["1Thess.2.7-1Thess.2.8","1Thess.2.11"]},{"printed":"Numbers 11:11–12","osis":["Num.11.11-Num.11.12"]}],"note":null},{"text":"and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.","proofs":["1 Corinthians 4:14–16","2 Kings 5:13"],"refs":[{"printed":"1 Corinthians 4:14–16","osis":["1Cor.4.14-1Cor.4.16"]},{"printed":"2 Kings 5:13","osis":["2Kgs.5.13"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["125"],"wsc":["64"]},"diffs":[],"page":"115","leaf":59},{"number":126,"question":"What is the general scope of the fifth commandment?","answer":"The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.","segments":[{"text":"The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.","proofs":["Ephesians 5:21","1 Peter 2:17","Romans 12:10"],"refs":[{"printed":"Ephesians 5:21","osis":["Eph.5.21"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]},{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"section":null,"relations":{"bc1695":["69"],"wlc-modernized":["126"],"wsc":["64"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The general scope of","position":null},{"text":"is,","position":null},{"text":"performance of those","position":null},{"text":"which we mutually owe","position":null},{"text":"our","position":null},{"text":"inferiors,","position":null}]}],"page":"116","leaf":60},{"number":127,"question":"What is the honor that inferiors owe to their superiors?","answer":"The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.","segments":[{"text":"The honor which inferiors owe to their superiors is, all due reverence in heart,","proofs":["Malachi 1:6","Leviticus 19:3"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]},{"printed":"Leviticus 19:3","osis":["Lev.19.3"]}],"note":null},{"text":"word,","proofs":["Proverbs 31:28"],"refs":[{"printed":"Proverbs 31:28","osis":["Prov.31.28"]}],"note":null},{"text":"and behavior;","proofs":["Leviticus 19:32","1 Kings 2:19"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]},{"printed":"1 Kings 2:19","osis":["1Kgs.2.19"]}],"note":null},{"text":"prayer and thanksgiving for them;","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"imitation of their virtues and graces;","proofs":["Hebrews 13:7","Philippians 3:17"],"refs":[{"printed":"Hebrews 13:7","osis":["Heb.13.7"]},{"printed":"Philippians 3:17","osis":["Phil.3.17"]}],"note":null},{"text":"willing obedience to their lawful commands and counsels;","proofs":["Ephesians 6:1–2, 6–7","1 Peter 2:13–14","Romans 13:1–5","Hebrews 13:17","Proverbs 4:3–4","23:22","Exodus 18:19, 24"],"refs":[{"printed":"Ephesians 6:1–2, 6–7","osis":["Eph.6.1-Eph.6.2","Eph.6.6-Eph.6.7"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"Romans 13:1–5","osis":["Rom.13.1-Rom.13.5"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]},{"printed":"Proverbs 4:3–4","osis":["Prov.4.3-Prov.4.4"]},{"printed":"23:22","osis":["Prov.23.22"]},{"printed":"Exodus 18:19, 24","osis":["Exod.18.19","Exod.18.24"]}],"note":null},{"text":"due submission to their corrections;","proofs":["Hebrews 12:9","1 Peter 2:18–20"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]},{"printed":"1 Peter 2:18–20","osis":["1Pet.2.18-1Pet.2.20"]}],"note":null},{"text":"fidelity to,","proofs":["Titus 2:9–10"],"refs":[{"printed":"Titus 2:9–10","osis":["Titus.2.9-Titus.2.10"]}],"note":null},{"text":"defense","proofs":["1 Samuel 26:15–16","2 Samuel 18:3","Esther 6:2"],"refs":[{"printed":"1 Samuel 26:15–16","osis":["1Sam.26.15-1Sam.26.16"]},{"printed":"2 Samuel 18:3","osis":["2Sam.18.3"]},{"printed":"Esther 6:2","osis":["Esth.6.2"]}],"note":null},{"text":"and maintenance of their persons and authority, according to their several ranks, and the nature of their places;","proofs":["Matthew 22:21","Romans 13:6–7","1 Timothy 5:17–18","Galatians 6:6","Genesis 45:11","47:12"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]},{"printed":"Romans 13:6–7","osis":["Rom.13.6-Rom.13.7"]},{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6","osis":["Gal.6.6"]},{"printed":"Genesis 45:11","osis":["Gen.45.11"]},{"printed":"47:12","osis":["Gen.47.12"]}],"note":null},{"text":"bearing with their infirmities, and covering them in love,","proofs":["1 Peter 2:18","Proverbs 23:22","Genesis 9:23"],"refs":[{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]},{"printed":"Proverbs 23:22","osis":["Prov.23.22"]},{"printed":"Genesis 9:23","osis":["Gen.9.23"]}],"note":null},{"text":"that so they may be an honor to them and to their government.","proofs":["Psalm 127:3–5","Proverbs 31:23"],"refs":[{"printed":"Psalm 127:3–5","osis":["Ps.127.3-Ps.127.5"]},{"printed":"Proverbs 31:23","osis":["Prov.31.23"]}],"note":null}],"section":null,"relations":{"bc1695":["69"],"wlc-modernized":["127"],"wsc":["64"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"which inferiors owe to their superiors is, all due reverence in heart, word,","position":null},{"text":"behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience","position":null},{"text":"their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to","position":null},{"text":"ranks, and the nature of their","position":null},{"text":"bearing with their infirmities,","position":null},{"text":"covering them in love, that so they may be an honor to them and to their government.","position":null}]}],"page":"116","leaf":60},{"number":128,"question":"What are the sins of inferiors against their superiors?","answer":"The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.","segments":[{"text":"The sins of inferiors against their superiors are, all neglect of the duties required toward them;","proofs":["Matthew 15:4–6"],"refs":[{"printed":"Matthew 15:4–6","osis":["Matt.15.4-Matt.15.6"]}],"note":null},{"text":"envying at,","proofs":["Numbers 11:28–29"],"refs":[{"printed":"Numbers 11:28–29","osis":["Num.11.28-Num.11.29"]}],"note":null},{"text":"contempt of,","proofs":["1 Samuel 8:7","Isaiah 3:5"],"refs":[{"printed":"1 Samuel 8:7","osis":["1Sam.8.7"]},{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"note":null},{"text":"and rebellion","proofs":["2 Samuel 15:1–12"],"refs":[{"printed":"2 Samuel 15:1–12","osis":["2Sam.15.1-2Sam.15.12"]}],"note":null},{"text":"against, their persons","proofs":["Exodus 21:15"],"refs":[{"printed":"Exodus 21:15","osis":["Exod.21.15"]}],"note":null},{"text":"and places,","proofs":["1 Samuel 10:27"],"refs":[{"printed":"1 Samuel 10:27","osis":["1Sam.10.27"]}],"note":null},{"text":"in their lawful counsels,","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"commands, and corrections;","proofs":["Deuteronomy 21:18–21"],"refs":[{"printed":"Deuteronomy 21:18–21","osis":["Deut.21.18-Deut.21.21"]}],"note":null},{"text":"cursing, mocking,","proofs":["Proverbs 30:11, 17"],"refs":[{"printed":"Proverbs 30:11, 17","osis":["Prov.30.11","Prov.30.17"]}],"note":null},{"text":"and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.","proofs":["Proverbs 19:26"],"refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"note":null}],"section":null,"relations":{"bc1695":["70"],"wlc-modernized":["128"],"wsc":["64"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"sins of inferiors against their superiors are, all neglect of","position":null},{"text":"duties required toward them; envying at, contempt","position":null},{"text":"and rebellion","position":null},{"text":"their persons","position":null},{"text":"places,","position":null},{"text":"lawful counsels, commands,","position":null},{"text":"corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.","position":null}]}],"page":"116","leaf":60},{"number":129,"question":"What is required of superiors towards their inferiors?","answer":"It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God hath put upon them.","segments":[{"text":"It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love,","proofs":["Colossians 3:19","Titus 2:4"],"refs":[{"printed":"Colossians 3:19","osis":["Col.3.19"]},{"printed":"Titus 2:4","osis":["Titus.2.4"]}],"note":null},{"text":"pray for,","proofs":["1 Samuel 12:23","Job 1:5"],"refs":[{"printed":"1 Samuel 12:23","osis":["1Sam.12.23"]},{"printed":"Job 1:5","osis":["Job.1.5"]}],"note":null},{"text":"and bless their inferiors;","proofs":["1 Kings 8:55–56","Hebrews 7:7","Genesis 49:28"],"refs":[{"printed":"1 Kings 8:55–56","osis":["1Kgs.8.55-1Kgs.8.56"]},{"printed":"Hebrews 7:7","osis":["Heb.7.7"]},{"printed":"Genesis 49:28","osis":["Gen.49.28"]}],"note":null},{"text":"to instruct,","proofs":["Deuteronomy 6:6–7"],"refs":[{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"counsel, and admonish them;","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"countenancing,","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"commending,","proofs":["1 Peter 2:14","Romans 13:3"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]},{"printed":"Romans 13:3","osis":["Rom.13.3"]}],"note":null},{"text":"and rewarding such as do well;","proofs":["Esther 6:3"],"refs":[{"printed":"Esther 6:3","osis":["Esth.6.3"]}],"note":null},{"text":"and discountenancing,","proofs":["Romans 13:3–4"],"refs":[{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]}],"note":null},{"text":"reproving, and chastising such as do ill;","proofs":["Proverbs 29:15","1 Peter 2:14"],"refs":[{"printed":"Proverbs 29:15","osis":["Prov.29.15"]},{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]}],"note":null},{"text":"protecting,","proofs":["Job 29:13–16","Isaiah 1:10, 17"],"refs":[{"printed":"Job 29:13–16","osis":["Job.29.13-Job.29.16"]},{"printed":"Isaiah 1:10, 17","osis":["Isa.1.10","Isa.1.17"]}],"note":null},{"text":"and providing for them all things necessary for soul","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"and body:","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"and by grave, wise, holy, and exemplary carriage, to procure glory to God,","proofs":["1 Timothy 4:12","Titus 2:3–5"],"refs":[{"printed":"1 Timothy 4:12","osis":["1Tim.4.12"]},{"printed":"Titus 2:3–5","osis":["Titus.2.3-Titus.2.5"]}],"note":null},{"text":"honor to themselves,","proofs":["1 Kings 3:28"],"refs":[{"printed":"1 Kings 3:28","osis":["1Kgs.3.28"]}],"note":null},{"text":"and so to preserve that authority which God hath put upon them.","proofs":["Titus 2:15"],"refs":[{"printed":"Titus 2:15","osis":["Titus.2.15"]}],"note":null}],"section":null,"relations":{"bc1695":["69"],"wlc-modernized":["129"],"wsc":["64"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God,","position":null},{"text":"to themselves,","position":null},{"text":"so","position":2},{"text":"preserve that authority which God hath put upon them.","position":null}]}],"page":"117","leaf":60},{"number":130,"question":"What are the sins of superiors?","answer":"The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.","segments":[{"text":"The sins of superiors are, besides the neglect of the duties required of them,","proofs":["Ezekiel 34:2–4"],"refs":[{"printed":"Ezekiel 34:2–4","osis":["Ezek.34.2-Ezek.34.4"]}],"note":null},{"text":"an inordinate seeking of themselves,","proofs":["Philippians 2:21"],"refs":[{"printed":"Philippians 2:21","osis":["Phil.2.21"]}],"note":null},{"text":"their own glory,","proofs":["John 5:44","7:18"],"refs":[{"printed":"John 5:44","osis":["John.5.44"]},{"printed":"7:18","osis":["John.7.18"]}],"note":null},{"text":"ease, profit, or pleasure;","proofs":["Isaiah 56:10–11","Deuteronomy 17:17"],"refs":[{"printed":"Isaiah 56:10–11","osis":["Isa.56.10-Isa.56.11"]},{"printed":"Deuteronomy 17:17","osis":["Deut.17.17"]}],"note":null},{"text":"commanding things unlawful,","proofs":["Daniel 3:4–6","Acts 4:17–18"],"refs":[{"printed":"Daniel 3:4–6","osis":["Dan.3.4-Dan.3.6"]},{"printed":"Acts 4:17–18","osis":["Acts.4.17-Acts.4.18"]}],"note":null},{"text":"or not in the power of inferiors to perform;","proofs":["Exodus 5:10–18","Matthew 23:2, 4"],"refs":[{"printed":"Exodus 5:10–18","osis":["Exod.5.10-Exod.5.18"]},{"printed":"Matthew 23:2, 4","osis":["Matt.23.2","Matt.23.4"]}],"note":null},{"text":"counseling,","proofs":["Matthew 14:8","Mark 6:24"],"refs":[{"printed":"Matthew 14:8","osis":["Matt.14.8"]},{"printed":"Mark 6:24","osis":["Mark.6.24"]}],"note":null},{"text":"encouraging,","proofs":["2 Samuel 13:28"],"refs":[{"printed":"2 Samuel 13:28","osis":["2Sam.13.28"]}],"note":null},{"text":"or favoring them in that which is evil;","proofs":["1 Samuel 3:13"],"refs":[{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]}],"note":null},{"text":"dissuading, discouraging, or discountenancing them in that which is good;","proofs":["John 7:46–49","Exodus 5:17"],"refs":[{"printed":"John 7:46–49","osis":["John.7.46-John.7.49"]},{"printed":"Exodus 5:17","osis":["Exod.5.17"]}],"note":null},{"text":"correcting them unduly;","proofs":["1 Peter 2:18–20","Hebrews 12:10","Deuteronomy 25:3"],"refs":[{"printed":"1 Peter 2:18–20","osis":["1Pet.2.18-1Pet.2.20"]},{"printed":"Hebrews 12:10","osis":["Heb.12.10"]},{"printed":"Deuteronomy 25:3","osis":["Deut.25.3"]}],"note":null},{"text":"careless exposing, or leaving them to wrong, temptation, and danger;","proofs":["Genesis 38:11, 26","Acts 18:17"],"refs":[{"printed":"Genesis 38:11, 26","osis":["Gen.38.11","Gen.38.26"]},{"printed":"Acts 18:17","osis":["Acts.18.17"]}],"note":null},{"text":"provoking them to wrath;","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.","proofs":["Genesis 9:21","1 Kings 12:13–16","1:6","1 Samuel 2:29–31"],"refs":[{"printed":"Genesis 9:21","osis":["Gen.9.21"]},{"printed":"1 Kings 12:13–16","osis":["1Kgs.12.13-1Kgs.12.16"]},{"printed":"1:6","osis":["1Kgs.1.6"]},{"printed":"1 Samuel 2:29–31","osis":["1Sam.2.29-1Sam.2.31"]}],"note":null}],"section":null,"relations":{"bc1695":["70"],"wlc-modernized":["130"],"wsc":["65"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"sins of superiors are, besides","position":null},{"text":"the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit,","position":null},{"text":"pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or","position":null},{"text":"way dishonoring themselves, or lessening","position":null},{"text":"authority, by an unjust, indiscreet, rigorous, or remiss behavior.","position":null}]}],"page":"117","leaf":60},{"number":131,"question":"What are the duties of equals?","answer":"The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each other’s gifts and advancement, as their own.","segments":[{"text":"The duties of equals are, to regard the dignity and worth of each other,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"in giving honor to go one before another;","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null},{"text":"and to rejoice in each other’s gifts and advancement, as their own.","proofs":["Romans 12:15–16","Philippians 2:3–4"],"refs":[{"printed":"Romans 12:15–16","osis":["Rom.12.15-Rom.12.16"]},{"printed":"Philippians 2:3–4","osis":["Phil.2.3-Phil.2.4"]}],"note":null}],"section":null,"relations":{"bc1695":["69"],"wlc-modernized":["131"],"wsc":["64"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"of equals are,","position":null},{"text":"regard the dignity and worth of each other, in giving honor to go","position":null},{"text":"before another; and to rejoice","position":null},{"text":"each other’s gifts and advancement, as","position":null},{"text":"own.","position":null}]}],"page":"118","leaf":61},{"number":132,"question":"What are the sins of equals?","answer":"The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping preeminence one over another.","segments":[{"text":"The sins of equals are, besides the neglect of the duties required,","proofs":["Romans 13:8"],"refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null},{"text":"the undervaluing of the worth,","proofs":["2 Timothy 3:3"],"refs":[{"printed":"2 Timothy 3:3","osis":["2Tim.3.3"]}],"note":null},{"text":"envying the gifts,","proofs":["Acts 7:9","Galatians 5:26"],"refs":[{"printed":"Acts 7:9","osis":["Acts.7.9"]},{"printed":"Galatians 5:26","osis":["Gal.5.26"]}],"note":null},{"text":"grieving at the advancement or prosperity one of another;","proofs":["Numbers 12:2","Esther 6:12–13"],"refs":[{"printed":"Numbers 12:2","osis":["Num.12.2"]},{"printed":"Esther 6:12–13","osis":["Esth.6.12-Esth.6.13"]}],"note":null},{"text":"and usurping preeminence one over another.","proofs":["3 John 9","Luke 22:24"],"refs":[{"printed":"3 John 9","osis":["3John.1.9"]},{"printed":"Luke 22:24","osis":["Luke.22.24"]}],"note":null}],"section":null,"relations":{"bc1695":["70"],"wlc-modernized":["132"],"wsc":["65"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"sins of equals are, besides","position":null},{"text":"the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement","position":null},{"text":"prosperity one of another;","position":null},{"text":"usurping preeminence","position":null},{"text":"over another.","position":null}]}],"page":"118","leaf":61},{"number":133,"question":"What is the reason annexed to the fifth commandment, the more to enforce it?","answer":"The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.","segments":[{"text":"The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee,","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null},{"text":"is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.","proofs":["Deuteronomy 5:16","1 Kings 8:25","Ephesians 6:2–3"],"refs":[{"printed":"Deuteronomy 5:16","osis":["Deut.5.16"]},{"printed":"1 Kings 8:25","osis":["1Kgs.8.25"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"section":null,"relations":{"bc1695":["71"],"wlc-modernized":["133"],"wsc":["66"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"in these words, That thy days may be long upon the land which the Lord thy God giveth thee,","position":null},{"text":"an express","position":null}]}],"page":"118","leaf":61},{"number":134,"question":"Which is the sixth commandment?","answer":"The sixth commandment is, Thou shalt not kill.","segments":[{"text":"The sixth commandment is, Thou shalt not kill.","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":null}],"section":null,"relations":{"bc1695":["72"],"wlc-modernized":["134"],"wsc":["67"]},"diffs":[],"page":"119","leaf":61},{"number":135,"question":"What are the duties required in the sixth commandment?","answer":"The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.","segments":[{"text":"The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":null},{"text":"and others","proofs":["1 Kings 18:4"],"refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"note":null},{"text":"by resisting all thoughts and purposes,","proofs":["Jeremiah 26:15–16","Acts 23:12, 16–17, 21, 27"],"refs":[{"printed":"Jeremiah 26:15–16","osis":["Jer.26.15-Jer.26.16"]},{"printed":"Acts 23:12, 16–17, 21, 27","osis":["Acts.23.12","Acts.23.16-Acts.23.17","Acts.23.21","Acts.23.27"]}],"note":null},{"text":"subduing all passions,","proofs":["Ephesians 4:26–27"],"refs":[{"printed":"Ephesians 4:26–27","osis":["Eph.4.26-Eph.4.27"]}],"note":null},{"text":"and avoiding all occasions,","proofs":["2 Samuel 2:22","Deuteronomy 22:8"],"refs":[{"printed":"2 Samuel 2:22","osis":["2Sam.2.22"]},{"printed":"Deuteronomy 22:8","osis":["Deut.22.8"]}],"note":null},{"text":"temptations,","proofs":["Matthew 4:6–7","Proverbs 1:10–11, 15–16"],"refs":[{"printed":"Matthew 4:6–7","osis":["Matt.4.6-Matt.4.7"]},{"printed":"Proverbs 1:10–11, 15–16","osis":["Prov.1.10-Prov.1.11","Prov.1.15-Prov.1.16"]}],"note":null},{"text":"and practices, which tend to the unjust taking away the life of any;","proofs":["1 Samuel 24:12","26:9–11","Genesis 37:21–22"],"refs":[{"printed":"1 Samuel 24:12","osis":["1Sam.24.12"]},{"printed":"26:9–11","osis":["1Sam.26.9-1Sam.26.11"]},{"printed":"Genesis 37:21–22","osis":["Gen.37.21-Gen.37.22"]}],"note":null},{"text":"by just defense thereof against violence,","proofs":["Psalm 82:4","Proverbs 24:11–12","1 Samuel 14:45"],"refs":[{"printed":"Psalm 82:4","osis":["Ps.82.4"]},{"printed":"Proverbs 24:11–12","osis":["Prov.24.11-Prov.24.12"]},{"printed":"1 Samuel 14:45","osis":["1Sam.14.45"]}],"note":null},{"text":"patient bearing of the hand of God,","proofs":["James 5:7–11","Hebrews 12:9"],"refs":[{"printed":"James 5:7–11","osis":["Jas.5.7-Jas.5.11"]},{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null},{"text":"quietness of mind,","proofs":["1 Thessalonians 4:11","1 Peter 3:3–4","Psalm 37:8–11"],"refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]},{"printed":"1 Peter 3:3–4","osis":["1Pet.3.3-1Pet.3.4"]},{"printed":"Psalm 37:8–11","osis":["Ps.37.8-Ps.37.11"]}],"note":null},{"text":"cheerfulness of spirit;","proofs":["Proverbs 17:22"],"refs":[{"printed":"Proverbs 17:22","osis":["Prov.17.22"]}],"note":null},{"text":"a sober use of meat,","proofs":["Proverbs 25:16, 27"],"refs":[{"printed":"Proverbs 25:16, 27","osis":["Prov.25.16","Prov.25.27"]}],"note":null},{"text":"drink,","proofs":["1 Timothy 5:23"],"refs":[{"printed":"1 Timothy 5:23","osis":["1Tim.5.23"]}],"note":null},{"text":"physic,","proofs":["Isaiah 38:21"],"refs":[{"printed":"Isaiah 38:21","osis":["Isa.38.21"]}],"note":null},{"text":"sleep,","proofs":["Psalm 127:2"],"refs":[{"printed":"Psalm 127:2","osis":["Ps.127.2"]}],"note":null},{"text":"labor,","proofs":["Ecclesiastes 5:12","2 Thessalonians 3:10, 12","Proverbs 16:20"],"refs":[{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]},{"printed":"2 Thessalonians 3:10, 12","osis":["2Thess.3.10","2Thess.3.12"]},{"printed":"Proverbs 16:20","osis":["Prov.16.20"]}],"note":null},{"text":"and recreations;","proofs":["Ecclesiastes 3:4, 11"],"refs":[{"printed":"Ecclesiastes 3:4, 11","osis":["Eccl.3.4","Eccl.3.11"]}],"note":null},{"text":"by charitable thoughts,","proofs":["1 Samuel 19:4–5","22:13–14"],"refs":[{"printed":"1 Samuel 19:4–5","osis":["1Sam.19.4-1Sam.19.5"]},{"printed":"22:13–14","osis":["1Sam.22.13-1Sam.22.14"]}],"note":null},{"text":"love,","proofs":["Romans 13:10"],"refs":[{"printed":"Romans 13:10","osis":["Rom.13.10"]}],"note":null},{"text":"compassion,","proofs":["Luke 10:33–34"],"refs":[{"printed":"Luke 10:33–34","osis":["Luke.10.33-Luke.10.34"]}],"note":null},{"text":"meekness, gentleness, kindness;","proofs":["Colossians 3:12–13"],"refs":[{"printed":"Colossians 3:12–13","osis":["Col.3.12-Col.3.13"]}],"note":null},{"text":"peaceable,","proofs":["James 3:17"],"refs":[{"printed":"James 3:17","osis":["Jas.3.17"]}],"note":null},{"text":"mild and courteous speeches and behavior;","proofs":["1 Peter 3:8–11","Proverbs 15:1","Judges 8:1–3"],"refs":[{"printed":"1 Peter 3:8–11","osis":["1Pet.3.8-1Pet.3.11"]},{"printed":"Proverbs 15:1","osis":["Prov.15.1"]},{"printed":"Judges 8:1–3","osis":["Judg.8.1-Judg.8.3"]}],"note":null},{"text":"forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil;","proofs":["Matthew 5:24","Ephesians 4:2, 32","Romans 12:17"],"refs":[{"printed":"Matthew 5:24","osis":["Matt.5.24"]},{"printed":"Ephesians 4:2, 32","osis":["Eph.4.2","Eph.4.32"]},{"printed":"Romans 12:17","osis":["Rom.12.17"]}],"note":null},{"text":"comforting and succoring the distressed, and protecting and defending the innocent.","proofs":["1 Thessalonians 5:14","Job 31:19–20","Matthew 25:35–36","Proverbs 31:8–9"],"refs":[{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"Job 31:19–20","osis":["Job.31.19-Job.31.20"]},{"printed":"Matthew 25:35–36","osis":["Matt.25.35-Matt.25.36"]},{"printed":"Proverbs 31:8–9","osis":["Prov.31.8-Prov.31.9"]}],"note":null}],"section":null,"relations":{"bc1695":["73"],"wlc-modernized":["135"],"wsc":["68"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are,","position":null},{"text":"careful studies, and","position":null},{"text":"ourselves and","position":null},{"text":"by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.","position":null}]}],"page":"119","leaf":61},{"number":136,"question":"What are the sins forbidden in the sixth commandment?","answer":"The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.","segments":[{"text":"The sins forbidden in the sixth commandment are, all taking away the life of ourselves,","proofs":["Acts 16:28"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"note":null},{"text":"or of others,","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null},{"text":"except in case of public justice,","proofs":["Numbers 35:31, 33"],"refs":[{"printed":"Numbers 35:31, 33","osis":["Num.35.31","Num.35.33"]}],"note":null},{"text":"lawful war,","proofs":["Jeremiah 48:10","Deuteronomy 20:1"],"refs":[{"printed":"Jeremiah 48:10","osis":["Jer.48.10"]},{"printed":"Deuteronomy 20:1","osis":["Deut.20.1"]}],"note":null},{"text":"or necessary defense;","proofs":["Exodus 22:2–3"],"refs":[{"printed":"Exodus 22:2–3","osis":["Exod.22.2-Exod.22.3"]}],"note":null},{"text":"the neglecting or withdrawing the lawful and necessary means of preservation of life;","proofs":["Matthew 25:42–43","James 2:15–16","Ecclesiastes 6:1–2"],"refs":[{"printed":"Matthew 25:42–43","osis":["Matt.25.42-Matt.25.43"]},{"printed":"James 2:15–16","osis":["Jas.2.15-Jas.2.16"]},{"printed":"Ecclesiastes 6:1–2","osis":["Eccl.6.1-Eccl.6.2"]}],"note":null},{"text":"sinful anger,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null},{"text":"hatred,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null},{"text":"envy,","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null},{"text":"desire of revenge;","proofs":["Romans 12:19"],"refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"note":null},{"text":"all excessive passions,","proofs":["Ephesians 4:31"],"refs":[{"printed":"Ephesians 4:31","osis":["Eph.4.31"]}],"note":null},{"text":"distracting cares;","proofs":["Matthew 6:31, 34"],"refs":[{"printed":"Matthew 6:31, 34","osis":["Matt.6.31","Matt.6.34"]}],"note":null},{"text":"immoderate use of meat, drink,","proofs":["Luke 21:34","Romans 13:13"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]},{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"note":null},{"text":"labor,","proofs":["Ecclesiastes 12:12","2:22–23"],"refs":[{"printed":"Ecclesiastes 12:12","osis":["Eccl.12.12"]},{"printed":"2:22–23","osis":["Eccl.2.22-Eccl.2.23"]}],"note":null},{"text":"and recreations;","proofs":["Isaiah 5:12"],"refs":[{"printed":"Isaiah 5:12","osis":["Isa.5.12"]}],"note":null},{"text":"provoking words,","proofs":["Proverbs 15:1"],"refs":[{"printed":"Proverbs 15:1","osis":["Prov.15.1"]}],"note":null},{"text":"oppression,","proofs":["Ezekiel 18:18","Exodus 1:14"],"refs":[{"printed":"Ezekiel 18:18","osis":["Ezek.18.18"]},{"printed":"Exodus 1:14","osis":["Exod.1.14"]}],"note":null},{"text":"quarreling,","proofs":["Galatians 5:15"],"refs":[{"printed":"Galatians 5:15","osis":["Gal.5.15"]}],"note":null},{"text":"striking, wounding,","proofs":["Numbers 35:16–18, 21"],"refs":[{"printed":"Numbers 35:16–18, 21","osis":["Num.35.16-Num.35.18","Num.35.21"]}],"note":null},{"text":"and whatsoever else tends to the destruction of the life of any.","proofs":["Exodus 21:18–36"],"refs":[{"printed":"Exodus 21:18–36","osis":["Exod.21.18-Exod.21.36"]}],"note":null}],"section":null,"relations":{"bc1695":["74"],"wlc-modernized":["136"],"wsc":["69"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all","position":null},{"text":"ourselves,","position":null},{"text":"of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and","position":null},{"text":"else","position":null},{"text":"to the destruction of the life of any.","position":null}]}],"page":"120","leaf":62},{"number":137,"question":"Which is the seventh commandment?","answer":"The seventh commandment is, Thou shalt not commit adultery.","segments":[{"text":"The seventh commandment is, Thou shalt not commit adultery.","proofs":["Exodus 20:14"],"refs":[{"printed":"Exodus 20:14","osis":["Exod.20.14"]}],"note":null}],"section":null,"relations":{"bc1695":["75"],"wlc-modernized":["137"],"wsc":["70"]},"diffs":[],"page":"120","leaf":62},{"number":138,"question":"What are the duties required in the seventh commandment?","answer":"The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.","segments":[{"text":"The duties required in the seventh commandment are, chastity in body, mind, affections,","proofs":["1 Thessalonians 4:4","Job 31:1","1 Corinthians 7:34"],"refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]},{"printed":"Job 31:1","osis":["Job.31.1"]},{"printed":"1 Corinthians 7:34","osis":["1Cor.7.34"]}],"note":null},{"text":"words,","proofs":["Colossians 4:6"],"refs":[{"printed":"Colossians 4:6","osis":["Col.4.6"]}],"note":null},{"text":"and behavior;","proofs":["1 Peter 3:2"],"refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null},{"text":"and the preservation of it in ourselves and others;","proofs":["1 Corinthians 7:2, 35–36"],"refs":[{"printed":"1 Corinthians 7:2, 35–36","osis":["1Cor.7.2","1Cor.7.35-1Cor.7.36"]}],"note":null},{"text":"watchfulness over the eyes and all the senses;","proofs":["Job 31:1"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"note":null},{"text":"temperance,","proofs":["Acts 24:24–25"],"refs":[{"printed":"Acts 24:24–25","osis":["Acts.24.24-Acts.24.25"]}],"note":null},{"text":"keeping of chaste company,","proofs":["Proverbs 2:16–20"],"refs":[{"printed":"Proverbs 2:16–20","osis":["Prov.2.16-Prov.2.20"]}],"note":null},{"text":"modesty in apparel;","proofs":["1 Timothy 2:9"],"refs":[{"printed":"1 Timothy 2:9","osis":["1Tim.2.9"]}],"note":null},{"text":"marriage by those that have not the gift of continency,","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"conjugal love,","proofs":["Proverbs 5:19–20"],"refs":[{"printed":"Proverbs 5:19–20","osis":["Prov.5.19-Prov.5.20"]}],"note":null},{"text":"and cohabitation;","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"diligent labor in our callings;","proofs":["Proverbs 31:11, 27–28"],"refs":[{"printed":"Proverbs 31:11, 27–28","osis":["Prov.31.11","Prov.31.27-Prov.31.28"]}],"note":null},{"text":"shunning all occasions of uncleanness, and resisting temptations thereunto.","proofs":["Proverbs 5:8","Genesis 39:8–10"],"refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]},{"printed":"Genesis 39:8–10","osis":["Gen.39.8-Gen.39.10"]}],"note":null}],"section":null,"relations":{"bc1695":["76"],"wlc-modernized":["138"],"wsc":["71"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, chastity in body, mind, affections, words, and behavior; and","position":null},{"text":"it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in","position":null},{"text":"callings; shunning all occasions of uncleanness,","position":null},{"text":"resisting temptations thereunto.","position":null}]}],"page":"120","leaf":62},{"number":139,"question":"What are the sins forbidden in the seventh commandment?","answer":"The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.","segments":[{"text":"The sins forbidden in the seventh commandment, besides the neglect of the duties required,","proofs":["Proverbs 5:7"],"refs":[{"printed":"Proverbs 5:7","osis":["Prov.5.7"]}],"note":null},{"text":"are, adultery, fornication,","proofs":["Hebrews 13:4","Galatians 5:19"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"Galatians 5:19","osis":["Gal.5.19"]}],"note":null},{"text":"rape, incest,","proofs":["2 Samuel 13:14","1 Corinthians 5:1"],"refs":[{"printed":"2 Samuel 13:14","osis":["2Sam.13.14"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null},{"text":"sodomy, and all unnatural lusts;","proofs":["Romans 1:24, 26–27","Leviticus 20:15–16"],"refs":[{"printed":"Romans 1:24, 26–27","osis":["Rom.1.24","Rom.1.26-Rom.1.27"]},{"printed":"Leviticus 20:15–16","osis":["Lev.20.15-Lev.20.16"]}],"note":null},{"text":"all unclean imaginations, thoughts, purposes, and affections;","proofs":["Matthew 5:28","15:19","Colossians 3:5"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]},{"printed":"15:19","osis":["Matt.15.19"]},{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"all corrupt or filthy communications, or listening thereunto;","proofs":["Ephesians 5:3–4","Proverbs 7:5, 21–22"],"refs":[{"printed":"Ephesians 5:3–4","osis":["Eph.5.3-Eph.5.4"]},{"printed":"Proverbs 7:5, 21–22","osis":["Prov.7.5","Prov.7.21-Prov.7.22"]}],"note":null},{"text":"wanton looks,","proofs":["Isaiah 3:16","2 Peter 2:14"],"refs":[{"printed":"Isaiah 3:16","osis":["Isa.3.16"]},{"printed":"2 Peter 2:14","osis":["2Pet.2.14"]}],"note":null},{"text":"impudent or light behavior, immodest apparel;","proofs":["Proverbs 7:10, 13"],"refs":[{"printed":"Proverbs 7:10, 13","osis":["Prov.7.10","Prov.7.13"]}],"note":null},{"text":"prohibiting of lawful,","proofs":["1 Timothy 4:3"],"refs":[{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"and dispensing with unlawful marriages;","proofs":["Leviticus 18:1–21","Mark 6:18","Malachi 2:11–12"],"refs":[{"printed":"Leviticus 18:1–21","osis":["Lev.18.1-Lev.18.21"]},{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"Malachi 2:11–12","osis":["Mal.2.11-Mal.2.12"]}],"note":null},{"text":"allowing, tolerating, keeping of stews, and resorting to them;","proofs":["1 Kings 15:12","2 Kings 23:7","Deuteronomy 23:17–18","Leviticus 19:29","Jeremiah 5:7","Proverbs 7:24–27"],"refs":[{"printed":"1 Kings 15:12","osis":["1Kgs.15.12"]},{"printed":"2 Kings 23:7","osis":["2Kgs.23.7"]},{"printed":"Deuteronomy 23:17–18","osis":["Deut.23.17-Deut.23.18"]},{"printed":"Leviticus 19:29","osis":["Lev.19.29"]},{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"Proverbs 7:24–27","osis":["Prov.7.24-Prov.7.27"]}],"note":null},{"text":"entangling vows of single life,","proofs":["Matthew 19:10–11"],"refs":[{"printed":"Matthew 19:10–11","osis":["Matt.19.10-Matt.19.11"]}],"note":null},{"text":"undue delay of marriage;","proofs":["1 Corinthians 7:7–9","Genesis 38:26"],"refs":[{"printed":"1 Corinthians 7:7–9","osis":["1Cor.7.7-1Cor.7.9"]},{"printed":"Genesis 38:26","osis":["Gen.38.26"]}],"note":null},{"text":"having more wives or husbands than one at the same time;","proofs":["Malachi 2:14–15","Matthew 19:5"],"refs":[{"printed":"Malachi 2:14–15","osis":["Mal.2.14-Mal.2.15"]},{"printed":"Matthew 19:5","osis":["Matt.19.5"]}],"note":null},{"text":"unjust divorce,","proofs":["Malachi 2:16","Matthew 5:32"],"refs":[{"printed":"Malachi 2:16","osis":["Mal.2.16"]},{"printed":"Matthew 5:32","osis":["Matt.5.32"]}],"note":null},{"text":"or desertion;","proofs":["1 Corinthians 7:12–13"],"refs":[{"printed":"1 Corinthians 7:12–13","osis":["1Cor.7.12-1Cor.7.13"]}],"note":null},{"text":"idleness, gluttony, drunkenness,","proofs":["Ezekiel 16:49","Proverbs 23:30–33"],"refs":[{"printed":"Ezekiel 16:49","osis":["Ezek.16.49"]},{"printed":"Proverbs 23:30–33","osis":["Prov.23.30-Prov.23.33"]}],"note":null},{"text":"unchaste company;","proofs":["Genesis 39:10","Proverbs 5:8"],"refs":[{"printed":"Genesis 39:10","osis":["Gen.39.10"]},{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"note":null},{"text":"lascivious songs, books, pictures, dancings, stage plays;","proofs":["Ephesians 5:4","Ezekiel 23:14–16","Isaiah 23:15–17","3:16","Mark 6:22","1 Peter 4:3"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]},{"printed":"Ezekiel 23:14–16","osis":["Ezek.23.14-Ezek.23.16"]},{"printed":"Isaiah 23:15–17","osis":["Isa.23.15-Isa.23.17"]},{"printed":"3:16","osis":["Isa.3.16"]},{"printed":"Mark 6:22","osis":["Mark.6.22"]},{"printed":"1 Peter 4:3","osis":["1Pet.4.3"]}],"note":null},{"text":"and all other provocations to, or acts of uncleanness, either in ourselves or others.","proofs":["2 Kings 9:30","Jeremiah 4:30","Ezekiel 23:40"],"refs":[{"printed":"2 Kings 9:30","osis":["2Kgs.9.30"]},{"printed":"Jeremiah 4:30","osis":["Jer.4.30"]},{"printed":"Ezekiel 23:40","osis":["Ezek.23.40"]}],"note":null}],"section":null,"relations":{"bc1695":["77"],"wlc-modernized":["139"],"wsc":["72"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and","position":null},{"text":"unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness,","position":null},{"text":"company; lascivious songs, books, pictures, dancings, stage plays;","position":null},{"text":"all other provocations to, or acts of uncleanness, either in ourselves or others.","position":null}]}],"page":"121","leaf":62},{"number":140,"question":"Which is the eighth commandment?","answer":"The eighth commandment is, Thou shalt not steal.","segments":[{"text":"The eighth commandment is, Thou shalt not steal.","proofs":["Exodus 20:15"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]}],"note":null}],"section":null,"relations":{"bc1695":["78"],"wlc-modernized":["140"],"wsc":["73"]},"diffs":[],"page":"122","leaf":63},{"number":141,"question":"What are the duties required in the eighth commandment?","answer":"The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to everyone his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.","segments":[{"text":"The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man;","proofs":["Psalm 15:2, 4","Zechariah 7:4, 10","8:16–17"],"refs":[{"printed":"Psalm 15:2, 4","osis":["Ps.15.2","Ps.15.4"]},{"printed":"Zechariah 7:4, 10","osis":["Zech.7.4","Zech.7.10"]},{"printed":"8:16–17","osis":["Zech.8.16-Zech.8.17"]}],"note":null},{"text":"rendering to everyone his due;","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null},{"text":"restitution of goods unlawfully detained from the right owners thereof;","proofs":["Leviticus 6:2–5","Luke 19:8"],"refs":[{"printed":"Leviticus 6:2–5","osis":["Lev.6.2-Lev.6.5"]},{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"note":null},{"text":"giving and lending freely, according to our abilities, and the necessities of others;","proofs":["Luke 6:30, 38","1 John 3:17","Ephesians 4:28","Galatians 6:10"],"refs":[{"printed":"Luke 6:30, 38","osis":["Luke.6.30","Luke.6.38"]},{"printed":"1 John 3:17","osis":["1John.3.17"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null},{"text":"moderation of our judgments, wills, and affections concerning worldly goods;","proofs":["1 Timothy 6:6–9"],"refs":[{"printed":"1 Timothy 6:6–9","osis":["1Tim.6.6-1Tim.6.9"]}],"note":null},{"text":"a provident care and study to get,","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition;","proofs":["Proverbs 27:23–27","Ecclesiastes 3:12–13","Isaiah 38:1","Matthew 11:8"],"refs":[{"printed":"Proverbs 27:23–27","osis":["Prov.27.23-Prov.27.27"]},{"printed":"Ecclesiastes 3:12–13","osis":["Eccl.3.12-Eccl.3.13"]},{"printed":"Isaiah 38:1","osis":["Isa.38.1"]},{"printed":"Matthew 11:8","osis":["Matt.11.8"]}],"note":null},{"text":"a lawful calling,","proofs":["1 Corinthians 7:20","Genesis 3:19"],"refs":[{"printed":"1 Corinthians 7:20","osis":["1Cor.7.20"]},{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null},{"text":"and diligence in it;","proofs":["Ephesians 4:28","Proverbs 10:4"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Proverbs 10:4","osis":["Prov.10.4"]}],"note":null},{"text":"frugality;","proofs":["John 6:12","Proverbs 21:20"],"refs":[{"printed":"John 6:12","osis":["John.6.12"]},{"printed":"Proverbs 21:20","osis":["Prov.21.20"]}],"note":null},{"text":"avoiding unnecessary lawsuits","proofs":["1 Corinthians 6:1–9"],"refs":[{"printed":"1 Corinthians 6:1–9","osis":["1Cor.6.1-1Cor.6.9"]}],"note":null},{"text":"and suretyship, or other like engagements;","proofs":["Proverbs 6:1–6"],"refs":[{"printed":"Proverbs 6:1–6","osis":["Prov.6.1-Prov.6.6"]}],"note":null},{"text":"and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.","proofs":["Leviticus 25:35","Deuteronomy 22:1–4","Exodus 23:4–5","Philippians 2:4"],"refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]},{"printed":"Deuteronomy 22:1–4","osis":["Deut.22.1-Deut.22.4"]},{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]},{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":null}],"section":null,"relations":{"bc1695":["79"],"wlc-modernized":["141"],"wsc":["74"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to everyone his due; restitution of goods unlawfully detained from","position":null},{"text":"right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a","position":null},{"text":"calling,","position":null},{"text":"diligence in it; frugality; avoiding unnecessary lawsuits and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further","position":null},{"text":"as well as our own.","position":null}]}],"page":"122","leaf":63},{"number":142,"question":"What are the sins forbidden in the eighth commandment?","answer":"The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing land marks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depopulations; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.","segments":[{"text":"The sins forbidden in the eighth commandment, besides the neglect of the duties required,","proofs":["James 2:15–16","1 John 3:17"],"refs":[{"printed":"James 2:15–16","osis":["Jas.2.15-Jas.2.16"]},{"printed":"1 John 3:17","osis":["1John.3.17"]}],"note":null},{"text":"are, theft,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"robbery,","proofs":["Psalm 62:10"],"refs":[{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"man-stealing,","proofs":["1 Timothy 1:10"],"refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"note":null},{"text":"and receiving anything that is stolen;","proofs":["Proverbs 29:24","Psalm 50:18"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]},{"printed":"Psalm 50:18","osis":["Ps.50.18"]}],"note":null},{"text":"fraudulent dealing,","proofs":["1 Thessalonians 4:6"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"false weights and measures,","proofs":["Proverbs 11:1"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]}],"note":null},{"text":"removing land marks,","proofs":["Deuteronomy 19:14","Proverbs 23:10"],"refs":[{"printed":"Deuteronomy 19:14","osis":["Deut.19.14"]},{"printed":"Proverbs 23:10","osis":["Prov.23.10"]}],"note":null},{"text":"injustice and unfaithfulness in contracts between man and man,","proofs":["Amos 8:5","Psalm 37:21"],"refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"note":null},{"text":"or in matters of trust;","proofs":["Luke 16:10–12"],"refs":[{"printed":"Luke 16:10–12","osis":["Luke.16.10-Luke.16.12"]}],"note":null},{"text":"oppression,","proofs":["Ezekiel 22:29","Leviticus 25:17"],"refs":[{"printed":"Ezekiel 22:29","osis":["Ezek.22.29"]},{"printed":"Leviticus 25:17","osis":["Lev.25.17"]}],"note":null},{"text":"extortion,","proofs":["Matthew 23:25","Ezekiel 22:12"],"refs":[{"printed":"Matthew 23:25","osis":["Matt.23.25"]},{"printed":"Ezekiel 22:12","osis":["Ezek.22.12"]}],"note":null},{"text":"usury,","proofs":["Psalm 15:5"],"refs":[{"printed":"Psalm 15:5","osis":["Ps.15.5"]}],"note":null},{"text":"bribery,","proofs":["Job 15:34"],"refs":[{"printed":"Job 15:34","osis":["Job.15.34"]}],"note":null},{"text":"vexatious lawsuits,","proofs":["1 Corinthians 6:6–8","Proverbs 3:29–30"],"refs":[{"printed":"1 Corinthians 6:6–8","osis":["1Cor.6.6-1Cor.6.8"]},{"printed":"Proverbs 3:29–30","osis":["Prov.3.29-Prov.3.30"]}],"note":null},{"text":"unjust enclosures and depopulations;","proofs":["Isaiah 5:8","Micah 2:2"],"refs":[{"printed":"Isaiah 5:8","osis":["Isa.5.8"]},{"printed":"Micah 2:2","osis":["Mic.2.2"]}],"note":null},{"text":"engrossing commodities to enhance the price;","proofs":["Proverbs 11:26"],"refs":[{"printed":"Proverbs 11:26","osis":["Prov.11.26"]}],"note":null},{"text":"unlawful callings,","proofs":["Acts 19:19, 24–25"],"refs":[{"printed":"Acts 19:19, 24–25","osis":["Acts.19.19","Acts.19.24-Acts.19.25"]}],"note":null},{"text":"and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves;","proofs":["Job 20:19","James 5:4","Proverbs 21:6"],"refs":[{"printed":"Job 20:19","osis":["Job.20.19"]},{"printed":"James 5:4","osis":["Jas.5.4"]},{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"note":null},{"text":"covetousness;","proofs":["Luke 12:15"],"refs":[{"printed":"Luke 12:15","osis":["Luke.12.15"]}],"note":null},{"text":"inordinate prizing and affecting worldly goods;","proofs":["1 Timothy 6:5","Colossians 3:2","Proverbs 23:5","Psalm 62:10"],"refs":[{"printed":"1 Timothy 6:5","osis":["1Tim.6.5"]},{"printed":"Colossians 3:2","osis":["Col.3.2"]},{"printed":"Proverbs 23:5","osis":["Prov.23.5"]},{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"distrustful and distracting cares and studies in getting, keeping, and using them;","proofs":["Matthew 6:25, 31, 34","Ecclesiastes 5:12"],"refs":[{"printed":"Matthew 6:25, 31, 34","osis":["Matt.6.25","Matt.6.31","Matt.6.34"]},{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]}],"note":null},{"text":"envying at the prosperity of others;","proofs":["Psalms 73:3","37:1, 7"],"refs":[{"printed":"Psalms 73:3","osis":["Ps.73.3"]},{"printed":"37:1, 7","osis":["Ps.37.1","Ps.37.7"]}],"note":null},{"text":"as likewise idleness,","proofs":["2 Thessalonians 3:11","Proverbs 18:9"],"refs":[{"printed":"2 Thessalonians 3:11","osis":["2Thess.3.11"]},{"printed":"Proverbs 18:9","osis":["Prov.18.9"]}],"note":null},{"text":"prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate,","proofs":["Proverbs 21:17","23:20–21","28:19"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]},{"printed":"23:20–21","osis":["Prov.23.20-Prov.23.21"]},{"printed":"28:19","osis":["Prov.28.19"]}],"note":null},{"text":"and defrauding ourselves of the due use and comfort of that estate which God hath given us.","proofs":["Ecclesiastes 4:8","6:2","1 Timothy 5:8"],"refs":[{"printed":"Ecclesiastes 4:8","osis":["Eccl.4.8"]},{"printed":"6:2","osis":["Eccl.6.2"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null}],"section":null,"relations":{"bc1695":["80"],"wlc-modernized":["142"],"wsc":["75"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing land marks, injustice and unfaithfulness in contracts between man and man,","position":null},{"text":"in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depopulations; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice","position":null},{"text":"and defrauding ourselves of the due use and comfort of that estate which God hath given us.","position":null}]}],"page":"122","leaf":63},{"number":143,"question":"Which is the ninth commandment?","answer":"The ninth commandment is, Thou shalt not bear false witness against thy neighbor.","segments":[{"text":"The ninth commandment is, Thou shalt not bear false witness against thy neighbor.","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":null}],"section":null,"relations":{"bc1695":["81"],"wlc-modernized":["143"],"wsc":["76"]},"diffs":[],"page":"123","leaf":63},{"number":144,"question":"What are the duties required in the ninth commandment?","answer":"The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.","segments":[{"text":"The duties required in the ninth commandment are, the preserving and promoting of truth between man and man,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"and the good name of our neighbor, as well as our own;","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null},{"text":"appearing and standing for the truth;","proofs":["Proverbs 31:8–9"],"refs":[{"printed":"Proverbs 31:8–9","osis":["Prov.31.8-Prov.31.9"]}],"note":null},{"text":"and from the heart,","proofs":["Psalm 15:2"],"refs":[{"printed":"Psalm 15:2","osis":["Ps.15.2"]}],"note":null},{"text":"sincerely,","proofs":["2 Chronicles 19:9"],"refs":[{"printed":"2 Chronicles 19:9","osis":["2Chr.19.9"]}],"note":null},{"text":"freely,","proofs":["1 Samuel 19:4–5"],"refs":[{"printed":"1 Samuel 19:4–5","osis":["1Sam.19.4-1Sam.19.5"]}],"note":null},{"text":"clearly,","proofs":["Joshua 7:19"],"refs":[{"printed":"Joshua 7:19","osis":["Josh.7.19"]}],"note":null},{"text":"and fully,","proofs":["2 Samuel 14:18–20"],"refs":[{"printed":"2 Samuel 14:18–20","osis":["2Sam.14.18-2Sam.14.20"]}],"note":null},{"text":"speaking the truth, and only the truth, in matters of judgment and justice,","proofs":["Leviticus 19:15"],"refs":[{"printed":"Leviticus 19:15","osis":["Lev.19.15"]}],"note":null},{"text":"and in all other things whatsoever;","proofs":["2 Corinthians 1:17–18","Ephesians 4:25"],"refs":[{"printed":"2 Corinthians 1:17–18","osis":["2Cor.1.17-2Cor.1.18"]},{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"a charitable esteem of our neighbors;","proofs":["Hebrews 6:9","1 Corinthians 13:7"],"refs":[{"printed":"Hebrews 6:9","osis":["Heb.6.9"]},{"printed":"1 Corinthians 13:7","osis":["1Cor.13.7"]}],"note":null},{"text":"loving, desiring, and rejoicing in their good name;","proofs":["Romans 1:8","2 John 4","3 John 3–4"],"refs":[{"printed":"Romans 1:8","osis":["Rom.1.8"]},{"printed":"2 John 4","osis":["2John.1.4"]},{"printed":"3 John 3–4","osis":["3John.1.3-3John.1.4"]}],"note":null},{"text":"sorrowing for,","proofs":["2 Corinthians 2:4","12:21"],"refs":[{"printed":"2 Corinthians 2:4","osis":["2Cor.2.4"]},{"printed":"12:21","osis":["2Cor.12.21"]}],"note":null},{"text":"and covering of their infirmities;","proofs":["Proverbs 17:9","1 Peter 4:8"],"refs":[{"printed":"Proverbs 17:9","osis":["Prov.17.9"]},{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null},{"text":"freely acknowledging of their gifts and graces,","proofs":["1 Corinthians 1:4–5, 7","2 Timothy 1:4–5"],"refs":[{"printed":"1 Corinthians 1:4–5, 7","osis":["1Cor.1.4-1Cor.1.5","1Cor.1.7"]},{"printed":"2 Timothy 1:4–5","osis":["2Tim.1.4-2Tim.1.5"]}],"note":null},{"text":"defending their innocency;","proofs":["1 Samuel 22:14"],"refs":[{"printed":"1 Samuel 22:14","osis":["1Sam.22.14"]}],"note":null},{"text":"a ready receiving of a good report,","proofs":["1 Corinthians 13:6–7"],"refs":[{"printed":"1 Corinthians 13:6–7","osis":["1Cor.13.6-1Cor.13.7"]}],"note":null},{"text":"and unwillingness to admit of an evil report,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"concerning them; discouraging talebearers,","proofs":["Proverbs 25:23"],"refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"note":null},{"text":"flatterers,","proofs":["Proverbs 26:24–25"],"refs":[{"printed":"Proverbs 26:24–25","osis":["Prov.26.24-Prov.26.25"]}],"note":null},{"text":"and slanderers;","proofs":["Psalm 101:5"],"refs":[{"printed":"Psalm 101:5","osis":["Ps.101.5"]}],"note":null},{"text":"love and care of our own good name, and defending it when need requireth;","proofs":["Proverbs 22:1"],"refs":[{"printed":"Proverbs 22:1","osis":["Prov.22.1"]}],"note":null},{"text":"keeping of lawful promises;","proofs":["Psalm 15:4"],"refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null},{"text":"studying and practicing of whatsoever things are true, honest, lovely, and of good report.","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null}],"section":null,"relations":{"bc1695":["82"],"wlc-modernized":["144"],"wsc":["77"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are,","position":null},{"text":"preserving","position":null},{"text":"the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care","position":null},{"text":"and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.","position":null}]}],"page":"123","leaf":63},{"number":145,"question":"What are the sins forbidden in the ninth commandment?","answer":"The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, tale bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill name.","segments":[{"text":"The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own,","proofs":["1 Samuel 17:28","2 Samuel 16:3","1:9–10, 15–16"],"refs":[{"printed":"1 Samuel 17:28","osis":["1Sam.17.28"]},{"printed":"2 Samuel 16:3","osis":["2Sam.16.3"]},{"printed":"1:9–10, 15–16","osis":["2Sam.1.9-2Sam.1.10","2Sam.1.15-2Sam.1.16"]}],"note":null},{"text":"especially in public judicature;","proofs":["Leviticus 19:15","Habakkuk 1:4"],"refs":[{"printed":"Leviticus 19:15","osis":["Lev.19.15"]},{"printed":"Habakkuk 1:4","osis":["Hab.1.4"]}],"note":null},{"text":"giving false evidence,","proofs":["Proverbs 19:5","6:16, 19"],"refs":[{"printed":"Proverbs 19:5","osis":["Prov.19.5"]},{"printed":"6:16, 19","osis":["Prov.6.16","Prov.6.19"]}],"note":null},{"text":"suborning false witnesses,","proofs":["Acts 6:13"],"refs":[{"printed":"Acts 6:13","osis":["Acts.6.13"]}],"note":null},{"text":"wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth;","proofs":["Jeremiah 9:3, 5","Acts 24:2, 5","Psalms 12:3–4","52:1–4"],"refs":[{"printed":"Jeremiah 9:3, 5","osis":["Jer.9.3","Jer.9.5"]},{"printed":"Acts 24:2, 5","osis":["Acts.24.2","Acts.24.5"]},{"printed":"Psalms 12:3–4","osis":["Ps.12.3-Ps.12.4"]},{"printed":"52:1–4","osis":["Ps.52.1-Ps.52.4"]}],"note":null},{"text":"passing unjust sentence,","proofs":["Proverbs 17:15","1 Kings 21:9–14"],"refs":[{"printed":"Proverbs 17:15","osis":["Prov.17.15"]},{"printed":"1 Kings 21:9–14","osis":["1Kgs.21.9-1Kgs.21.14"]}],"note":null},{"text":"calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked;","proofs":["Isaiah 5:23"],"refs":[{"printed":"Isaiah 5:23","osis":["Isa.5.23"]}],"note":null},{"text":"forgery,","proofs":["Psalm 119:69","Luke 19:8","16:5–7"],"refs":[{"printed":"Psalm 119:69","osis":["Ps.119.69"]},{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"16:5–7","osis":["Luke.16.5-Luke.16.7"]}],"note":null},{"text":"concealing the truth, undue silence in a just cause,","proofs":["Leviticus 5:1","Deuteronomy 13:8","Acts 5:3, 8–9","2 Timothy 4:16"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]},{"printed":"Deuteronomy 13:8","osis":["Deut.13.8"]},{"printed":"Acts 5:3, 8–9","osis":["Acts.5.3","Acts.5.8-Acts.5.9"]},{"printed":"2 Timothy 4:16","osis":["2Tim.4.16"]}],"note":null},{"text":"and holding our peace when iniquity calleth for either a reproof from ourselves,","proofs":["1 Kings 1:6","Leviticus 19:17"],"refs":[{"printed":"1 Kings 1:6","osis":["1Kgs.1.6"]},{"printed":"Leviticus 19:17","osis":["Lev.19.17"]}],"note":null},{"text":"or complaint to others;","proofs":["Isaiah 59:4"],"refs":[{"printed":"Isaiah 59:4","osis":["Isa.59.4"]}],"note":null},{"text":"speaking the truth unseasonably,","proofs":["Proverbs 29:11"],"refs":[{"printed":"Proverbs 29:11","osis":["Prov.29.11"]}],"note":null},{"text":"or maliciously to a wrong end,","proofs":["1 Samuel 22:9–10","Psalm 52:1–5"],"refs":[{"printed":"1 Samuel 22:9–10","osis":["1Sam.22.9-1Sam.22.10"]},{"printed":"Psalm 52:1–5","osis":["Ps.52.1-Ps.52.5"]}],"note":null},{"text":"or perverting it to a wrong meaning,","proofs":["Psalm 56:5","John 2:19","Matthew 26:60–61"],"refs":[{"printed":"Psalm 56:5","osis":["Ps.56.5"]},{"printed":"John 2:19","osis":["John.2.19"]},{"printed":"Matthew 26:60–61","osis":["Matt.26.60-Matt.26.61"]}],"note":null},{"text":"or in doubtful and equivocal expressions, to the prejudice of truth or justice;","proofs":["Genesis 3:5","26:7, 9"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]},{"printed":"26:7, 9","osis":["Gen.26.7","Gen.26.9"]}],"note":null},{"text":"speaking untruth,","proofs":["Isaiah 59:13"],"refs":[{"printed":"Isaiah 59:13","osis":["Isa.59.13"]}],"note":null},{"text":"lying,","proofs":["Leviticus 19:11","Colossians 3:9"],"refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]},{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"note":null},{"text":"slandering,","proofs":["Psalm 50:20"],"refs":[{"printed":"Psalm 50:20","osis":["Ps.50.20"]}],"note":null},{"text":"backbiting,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"detracting,","proofs":["James 4:11","Jeremiah 38:4"],"refs":[{"printed":"James 4:11","osis":["Jas.4.11"]},{"printed":"Jeremiah 38:4","osis":["Jer.38.4"]}],"note":null},{"text":"tale bearing,","proofs":["Leviticus 19:16"],"refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"note":null},{"text":"whispering,","proofs":["Romans 1:29–30"],"refs":[{"printed":"Romans 1:29–30","osis":["Rom.1.29-Rom.1.30"]}],"note":null},{"text":"scoffing,","proofs":["Genesis 21:9","Galatians 4:29"],"refs":[{"printed":"Genesis 21:9","osis":["Gen.21.9"]},{"printed":"Galatians 4:29","osis":["Gal.4.29"]}],"note":null},{"text":"reviling,","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"rash,","proofs":["Matthew 7:1"],"refs":[{"printed":"Matthew 7:1","osis":["Matt.7.1"]}],"note":null},{"text":"harsh,","proofs":["Acts 28:4"],"refs":[{"printed":"Acts 28:4","osis":["Acts.28.4"]}],"note":null},{"text":"and partial censuring;","proofs":["Genesis 38:24","Romans 2:1"],"refs":[{"printed":"Genesis 38:24","osis":["Gen.38.24"]},{"printed":"Romans 2:1","osis":["Rom.2.1"]}],"note":null},{"text":"misconstructing intentions, words, and actions;","proofs":["Nehemiah 6:6–8","Romans 3:8","Psalm 69:10","1 Samuel 1:13–15","2 Samuel 10:3"],"refs":[{"printed":"Nehemiah 6:6–8","osis":["Neh.6.6-Neh.6.8"]},{"printed":"Romans 3:8","osis":["Rom.3.8"]},{"printed":"Psalm 69:10","osis":["Ps.69.10"]},{"printed":"1 Samuel 1:13–15","osis":["1Sam.1.13-1Sam.1.15"]},{"printed":"2 Samuel 10:3","osis":["2Sam.10.3"]}],"note":null},{"text":"flattering,","proofs":["Psalm 12:2–3"],"refs":[{"printed":"Psalm 12:2–3","osis":["Ps.12.2-Ps.12.3"]}],"note":null},{"text":"vainglorious boasting,","proofs":["2 Timothy 3:2"],"refs":[{"printed":"2 Timothy 3:2","osis":["2Tim.3.2"]}],"note":null},{"text":"thinking or speaking too highly or too meanly of ourselves or others;","proofs":["Luke 18:9, 11","Romans 12:16","1 Corinthians 4:6","Acts 12:22","Exodus 4:10–14"],"refs":[{"printed":"Luke 18:9, 11","osis":["Luke.18.9","Luke.18.11"]},{"printed":"Romans 12:16","osis":["Rom.12.16"]},{"printed":"1 Corinthians 4:6","osis":["1Cor.4.6"]},{"printed":"Acts 12:22","osis":["Acts.12.22"]},{"printed":"Exodus 4:10–14","osis":["Exod.4.10-Exod.4.14"]}],"note":null},{"text":"denying the gifts and graces of God;","proofs":["Job 27:5–6"],"refs":[{"printed":"Job 27:5–6","osis":["Job.27.5-Job.27.6"]}],"note":null},{"text":"aggravating smaller faults;","proofs":["Matthew 7:3–5"],"refs":[{"printed":"Matthew 7:3–5","osis":["Matt.7.3-Matt.7.5"]}],"note":null},{"text":"hiding, excusing, or extenuating of sins, when called to a free confession;","proofs":["Proverbs 28:13","30:20","Genesis 3:12–13","Jeremiah 2:35","2 Kings 5:25","Genesis 4:9"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]},{"printed":"30:20","osis":["Prov.30.20"]},{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"Jeremiah 2:35","osis":["Jer.2.35"]},{"printed":"2 Kings 5:25","osis":["2Kgs.5.25"]},{"printed":"Genesis 4:9","osis":["Gen.4.9"]}],"note":null},{"text":"unnecessary discovering of infirmities;","proofs":["Genesis 9:22","Proverbs 25:9–10"],"refs":[{"printed":"Genesis 9:22","osis":["Gen.9.22"]},{"printed":"Proverbs 25:9–10","osis":["Prov.25.9-Prov.25.10"]}],"note":null},{"text":"raising false rumors,","proofs":["Exodus 23:1"],"refs":[{"printed":"Exodus 23:1","osis":["Exod.23.1"]}],"note":null},{"text":"receiving and countenancing evil reports,","proofs":["Proverbs 29:12"],"refs":[{"printed":"Proverbs 29:12","osis":["Prov.29.12"]}],"note":null},{"text":"and stopping our ears against just defense;","proofs":["Acts 7:56–57","Job 31:13–14"],"refs":[{"printed":"Acts 7:56–57","osis":["Acts.7.56-Acts.7.57"]},{"printed":"Job 31:13–14","osis":["Job.31.13-Job.31.14"]}],"note":null},{"text":"evil suspicion;","proofs":["1 Corinthians 13:5","1 Timothy 6:4"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]},{"printed":"1 Timothy 6:4","osis":["1Tim.6.4"]}],"note":null},{"text":"envying or grieving at the deserved credit of any,","proofs":["Numbers 11:29","Matthew 21:15"],"refs":[{"printed":"Numbers 11:29","osis":["Num.11.29"]},{"printed":"Matthew 21:15","osis":["Matt.21.15"]}],"note":null},{"text":"endeavoring or desiring to impair it,","proofs":["Ezra 4:12–13"],"refs":[{"printed":"Ezra 4:12–13","osis":["Ezra.4.12-Ezra.4.13"]}],"note":null},{"text":"rejoicing in their disgrace and infamy;","proofs":["Jeremiah 48:27"],"refs":[{"printed":"Jeremiah 48:27","osis":["Jer.48.27"]}],"note":null},{"text":"scornful contempt,","proofs":["Psalm 35:15–16, 21","Matthew 27:28–29"],"refs":[{"printed":"Psalm 35:15–16, 21","osis":["Ps.35.15-Ps.35.16","Ps.35.21"]},{"printed":"Matthew 27:28–29","osis":["Matt.27.28-Matt.27.29"]}],"note":null},{"text":"fond admiration;","proofs":["Jude 16","Acts 12:22"],"refs":[{"printed":"Jude 16","osis":["Jude.1.16"]},{"printed":"Acts 12:22","osis":["Acts.12.22"]}],"note":null},{"text":"breach of lawful promises;","proofs":["Romans 1:31","2 Timothy 3:3"],"refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]},{"printed":"2 Timothy 3:3","osis":["2Tim.3.3"]}],"note":null},{"text":"neglecting such things as are of good report,","proofs":["1 Samuel 2:24"],"refs":[{"printed":"1 Samuel 2:24","osis":["1Sam.2.24"]}],"note":null},{"text":"and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill name.","proofs":["2 Samuel 13:12–13","Proverbs 5:8–9","6:33"],"refs":[{"printed":"2 Samuel 13:12–13","osis":["2Sam.13.12-2Sam.13.13"]},{"printed":"Proverbs 5:8–9","osis":["Prov.5.8-Prov.5.9"]},{"printed":"6:33","osis":["Prov.6.33"]}],"note":null}],"section":null,"relations":{"bc1695":["83"],"wlc-modernized":["145"],"wsc":["78"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according","position":null},{"text":"the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of","position":null},{"text":"justice; speaking untruth, lying, slandering, backbiting, detracting, tale bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called","position":null},{"text":"a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping","position":null},{"text":"ears against just defense; evil suspicion; envying","position":null},{"text":"grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of","position":null},{"text":"report, and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill","position":null}]}],"page":"124","leaf":64},{"number":146,"question":"Which is the tenth commandment?","answer":"The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.","segments":[{"text":"The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.","proofs":["Exodus 20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":null,"relations":{"bc1695":["84"],"wlc-modernized":["146"],"wsc":["79"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"any thing","position":null}]}],"page":"126","leaf":65},{"number":147,"question":"What are the duties required in the tenth commandment?","answer":"The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.","segments":[{"text":"The duties required in the tenth commandment are, such a full contentment with our own condition,","proofs":["Hebrews 13:5","1 Timothy 6:6"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.","proofs":["Job 31:29","Romans 12:15","Psalm 122:7–9","Esther 10:3","1 Corinthians 13:4–7"],"refs":[{"printed":"Job 31:29","osis":["Job.31.29"]},{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"Psalm 122:7–9","osis":["Ps.122.7-Ps.122.9"]},{"printed":"Esther 10:3","osis":["Esth.10.3"]},{"printed":"1 Corinthians 13:4–7","osis":["1Cor.13.4-1Cor.13.7"]}],"note":null}],"section":null,"relations":{"bc1695":["85"],"wlc-modernized":["147"],"wsc":["80"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, such a","position":null},{"text":"and such","position":null},{"text":"the whole soul","position":null},{"text":"as that all our inward motions","position":null},{"text":"affections touching him, tend unto, and further","position":null},{"text":"good which","position":null}]}],"page":"126","leaf":65},{"number":148,"question":"What are the sins forbidden in the tenth commandment?","answer":"The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.","segments":[{"text":"The sins forbidden in the tenth commandment are, discontentment with our own estate;","proofs":["1 Kings 21:4","Esther 5:13","1 Corinthians 10:10"],"refs":[{"printed":"1 Kings 21:4","osis":["1Kgs.21.4"]},{"printed":"Esther 5:13","osis":["Esth.5.13"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null},{"text":"envying","proofs":["Galatians 5:26","James 3:14, 16"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"James 3:14, 16","osis":["Jas.3.14","Jas.3.16"]}],"note":null},{"text":"and grieving at the good of our neighbor,","proofs":["Psalm 112:9–10","Nehemiah 2:10"],"refs":[{"printed":"Psalm 112:9–10","osis":["Ps.112.9-Ps.112.10"]},{"printed":"Nehemiah 2:10","osis":["Neh.2.10"]}],"note":null},{"text":"together with all inordinate motions and affections to anything that is his.","proofs":["Romans 7:7–8","13:9","Colossians 3:5","Deuteronomy 5:21"],"refs":[{"printed":"Romans 7:7–8","osis":["Rom.7.7-Rom.7.8"]},{"printed":"13:9","osis":["Rom.13.9"]},{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"Deuteronomy 5:21","osis":["Deut.5.21"]}],"note":null}],"section":null,"relations":{"bc1695":["86"],"wlc-modernized":["148"],"wsc":["81"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are,","position":null},{"text":"and","position":2},{"text":"together with all","position":null}]}],"page":"126","leaf":65},{"number":149,"question":"Is any man able perfectly to keep the commandments of God?","answer":"No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.","segments":[{"text":"No man is able, either of himself,","proofs":["James 3:2","Romans 8:3"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"or by any grace received in this life, perfectly to keep the commandments of God;","proofs":["Ecclesiastes 7:20","1 John 1:8, 10","Galatians 5:17","Romans 7:18–19"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:18–19","osis":["Rom.7.18-Rom.7.19"]}],"note":null},{"text":"but doth daily break them in thought,","proofs":["Genesis 6:5","8:21"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"8:21","osis":["Gen.8.21"]}],"note":null},{"text":"word, and deed.","proofs":["Romans 3:9–19","James 3:2–13"],"refs":[{"printed":"Romans 3:9–19","osis":["Rom.3.9-Rom.3.19"]},{"printed":"James 3:2–13","osis":["Jas.3.2-Jas.3.13"]}],"note":null}],"section":null,"relations":{"bc1695":["87"],"wlc-modernized":["149"],"wsc":["82"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"either of himself, or by any grace received","position":null},{"text":"and","position":2}]}],"page":"127","leaf":65},{"number":150,"question":"Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?","answer":"All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","segments":[{"text":"All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","proofs":["John 19:11","Ezekiel 8:6, 13, 15","1 John 5:16","Psalm 78:17, 32, 56"],"refs":[{"printed":"John 19:11","osis":["John.19.11"]},{"printed":"Ezekiel 8:6, 13, 15","osis":["Ezek.8.6","Ezek.8.13","Ezek.8.15"]},{"printed":"1 John 5:16","osis":["1John.5.16"]},{"printed":"Psalm 78:17, 32, 56","osis":["Ps.78.17","Ps.78.32","Ps.78.56"]}],"note":null}],"section":null,"relations":{"bc1695":["88"],"wlc-modernized":["150"],"wsc":["83"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"All transgressions of the law of God are not equally heinous; but","position":null}]}],"page":"127","leaf":65},{"number":151,"question":"What are those aggravations that make some sins more heinous than others?","answer":"Sins receive their aggravations, 1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others. 2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many. 3. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, wilfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance. 4. From circumstances of time and place: if on the Lord’s day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.","segments":[{"text":"Sins receive their aggravations, 1. From the persons offending:","proofs":["Jeremiah 2:8"],"refs":[{"printed":"Jeremiah 2:8","osis":["Jer.2.8"]}],"note":null},{"text":"if they be of riper age,","proofs":["Job 32:7, 9","Ecclesiastes 4:13"],"refs":[{"printed":"Job 32:7, 9","osis":["Job.32.7","Job.32.9"]},{"printed":"Ecclesiastes 4:13","osis":["Eccl.4.13"]}],"note":null},{"text":"greater experience or grace,","proofs":["1 Kings 11:4, 9"],"refs":[{"printed":"1 Kings 11:4, 9","osis":["1Kgs.11.4","1Kgs.11.9"]}],"note":null},{"text":"eminent for profession,","proofs":["2 Samuel 12:14","1 Corinthians 5:1"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null},{"text":"gifts,","proofs":["James 4:17","Luke 12:47–48"],"refs":[{"printed":"James 4:17","osis":["Jas.4.17"]},{"printed":"Luke 12:47–48","osis":["Luke.12.47-Luke.12.48"]}],"note":null},{"text":"place,","proofs":["Jeremiah 5:4–5"],"refs":[{"printed":"Jeremiah 5:4–5","osis":["Jer.5.4-Jer.5.5"]}],"note":null},{"text":"office,","proofs":["2 Samuel 12:7–9","Ezekiel 8:11–12"],"refs":[{"printed":"2 Samuel 12:7–9","osis":["2Sam.12.7-2Sam.12.9"]},{"printed":"Ezekiel 8:11–12","osis":["Ezek.8.11-Ezek.8.12"]}],"note":null},{"text":"guides to others,","proofs":["Romans 2:17–24"],"refs":[{"printed":"Romans 2:17–24","osis":["Rom.2.17-Rom.2.24"]}],"note":null},{"text":"and whose example is likely to be followed by others.","proofs":["Galatians 2:11–14"],"refs":[{"printed":"Galatians 2:11–14","osis":["Gal.2.11-Gal.2.14"]}],"note":null},{"text":"2. From the parties offended:","proofs":["Matthew 21:38–39"],"refs":[{"printed":"Matthew 21:38–39","osis":["Matt.21.38-Matt.21.39"]}],"note":null},{"text":"if immediately against God,","proofs":["1 Samuel 2:25","Acts 5:4","Psalm 51:4"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]},{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null},{"text":"his attributes,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"and worship;","proofs":["Malachi 1:8, 14"],"refs":[{"printed":"Malachi 1:8, 14","osis":["Mal.1.8","Mal.1.14"]}],"note":null},{"text":"against Christ, and his grace;","proofs":["Hebrews 2:2–3","12:25"],"refs":[{"printed":"Hebrews 2:2–3","osis":["Heb.2.2-Heb.2.3"]},{"printed":"12:25","osis":["Heb.12.25"]}],"note":null},{"text":"the Holy Spirit,","proofs":["Hebrews 10:29","Matthew 12:31–32"],"refs":[{"printed":"Hebrews 10:29","osis":["Heb.10.29"]},{"printed":"Matthew 12:31–32","osis":["Matt.12.31-Matt.12.32"]}],"note":null},{"text":"his witness,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"and workings;","proofs":["Hebrews 6:4–6"],"refs":[{"printed":"Hebrews 6:4–6","osis":["Heb.6.4-Heb.6.6"]}],"note":null},{"text":"against superiors, men of eminency,","proofs":["Jude 8","Numbers 12:8–9","Isaiah 3:5"],"refs":[{"printed":"Jude 8","osis":["Jude.1.8"]},{"printed":"Numbers 12:8–9","osis":["Num.12.8-Num.12.9"]},{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"note":null},{"text":"and such as we stand especially related and engaged unto;","proofs":["Proverbs 30:17","2 Corinthians 12:15","Psalm 55:12–15"],"refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]},{"printed":"2 Corinthians 12:15","osis":["2Cor.12.15"]},{"printed":"Psalm 55:12–15","osis":["Ps.55.12-Ps.55.15"]}],"note":null},{"text":"against any of the saints,","proofs":["Zephaniah 2:8, 10–11","Matthew 18:6","Revelation 17:6"],"refs":[{"printed":"Zephaniah 2:8, 10–11","osis":["Zeph.2.8","Zeph.2.10-Zeph.2.11"]},{"printed":"Matthew 18:6","osis":["Matt.18.6"]},{"printed":"Revelation 17:6","osis":["Rev.17.6"]}],"note":null},{"text":"particularly weak brethren,","proofs":["1 Corinthians 8:11–12","Romans 14:13, 15, 21"],"refs":[{"printed":"1 Corinthians 8:11–12","osis":["1Cor.8.11-1Cor.8.12"]},{"printed":"Romans 14:13, 15, 21","osis":["Rom.14.13","Rom.14.15","Rom.14.21"]}],"note":null},{"text":"the souls of them, or any other,","proofs":["Ezekiel 13:19","1 Corinthians 8:12","Revelation 18:12–13","Matthew 23:15"],"refs":[{"printed":"Ezekiel 13:19","osis":["Ezek.13.19"]},{"printed":"1 Corinthians 8:12","osis":["1Cor.8.12"]},{"printed":"Revelation 18:12–13","osis":["Rev.18.12-Rev.18.13"]},{"printed":"Matthew 23:15","osis":["Matt.23.15"]}],"note":null},{"text":"and the common good of all or many.","proofs":["1 Thessalonians 2:15–16","Joshua 22:20"],"refs":[{"printed":"1 Thessalonians 2:15–16","osis":["1Thess.2.15-1Thess.2.16"]},{"printed":"Joshua 22:20","osis":["Josh.22.20"]}],"note":null},{"text":"3. From the nature and quality of the offense:","proofs":["Proverbs 6:30–33"],"refs":[{"printed":"Proverbs 6:30–33","osis":["Prov.6.30-Prov.6.33"]}],"note":null},{"text":"if it be against the express letter of the law,","proofs":["Ezra 9:10–12","1 Kings 11:9–10"],"refs":[{"printed":"Ezra 9:10–12","osis":["Ezra.9.10-Ezra.9.12"]},{"printed":"1 Kings 11:9–10","osis":["1Kgs.11.9-1Kgs.11.10"]}],"note":null},{"text":"break many commandments, contain in it many sins:","proofs":["Colossians 3:5","1 Timothy 6:10","Proverbs 5:8–12","6:32–33","Joshua 7:21"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"1 Timothy 6:10","osis":["1Tim.6.10"]},{"printed":"Proverbs 5:8–12","osis":["Prov.5.8-Prov.5.12"]},{"printed":"6:32–33","osis":["Prov.6.32-Prov.6.33"]},{"printed":"Joshua 7:21","osis":["Josh.7.21"]}],"note":null},{"text":"if not only conceived in the heart, but breaks forth in words and actions,","proofs":["James 1:14–15","Matthew 5:22","Micah 2:1"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 5:22","osis":["Matt.5.22"]},{"printed":"Micah 2:1","osis":["Mic.2.1"]}],"note":null},{"text":"scandalize others,","proofs":["Matthew 18:7","Romans 2:23–24"],"refs":[{"printed":"Matthew 18:7","osis":["Matt.18.7"]},{"printed":"Romans 2:23–24","osis":["Rom.2.23-Rom.2.24"]}],"note":null},{"text":"and admit of no reparation:","proofs":["Deuteronomy 22:22, 28–29","Proverbs 6:32–35"],"refs":[{"printed":"Deuteronomy 22:22, 28–29","osis":["Deut.22.22","Deut.22.28-Deut.22.29"]},{"printed":"Proverbs 6:32–35","osis":["Prov.6.32-Prov.6.35"]}],"note":null},{"text":"if against means,","proofs":["Matthew 11:21–24","John 15:22"],"refs":[{"printed":"Matthew 11:21–24","osis":["Matt.11.21-Matt.11.24"]},{"printed":"John 15:22","osis":["John.15.22"]}],"note":null},{"text":"mercies,","proofs":["Isaiah 1:3","Deuteronomy 32:6"],"refs":[{"printed":"Isaiah 1:3","osis":["Isa.1.3"]},{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"note":null},{"text":"judgments,","proofs":["Amos 4:8–11","Jeremiah 5:3"],"refs":[{"printed":"Amos 4:8–11","osis":["Amos.4.8-Amos.4.11"]},{"printed":"Jeremiah 5:3","osis":["Jer.5.3"]}],"note":null},{"text":"light of nature,","proofs":["Romans 1:26–27"],"refs":[{"printed":"Romans 1:26–27","osis":["Rom.1.26-Rom.1.27"]}],"note":null},{"text":"conviction of conscience,","proofs":["Romans 1:32","Daniel 5:22","Titus 3:10–11"],"refs":[{"printed":"Romans 1:32","osis":["Rom.1.32"]},{"printed":"Daniel 5:22","osis":["Dan.5.22"]},{"printed":"Titus 3:10–11","osis":["Titus.3.10-Titus.3.11"]}],"note":null},{"text":"public or private admonition,","proofs":["Proverbs 29:1"],"refs":[{"printed":"Proverbs 29:1","osis":["Prov.29.1"]}],"note":null},{"text":"censures of the church,","proofs":["Titus 3:10"],"refs":[{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null},{"text":"civil punishments;","proofs":["Proverbs 27:22","23:35"],"refs":[{"printed":"Proverbs 27:22","osis":["Prov.27.22"]},{"printed":"23:35","osis":["Prov.23.35"]}],"note":null},{"text":"and our prayers, purposes, promises,","proofs":["Psalm 78:34–37","Jeremiah 42:5–6, 20–21"],"refs":[{"printed":"Psalm 78:34–37","osis":["Ps.78.34-Ps.78.37"]},{"printed":"Jeremiah 42:5–6, 20–21","osis":["Jer.42.5-Jer.42.6","Jer.42.20-Jer.42.21"]}],"note":null},{"text":"vows,","proofs":["Ecclesiastes 5:4–6","Proverbs 20:25"],"refs":[{"printed":"Ecclesiastes 5:4–6","osis":["Eccl.5.4-Eccl.5.6"]},{"printed":"Proverbs 20:25","osis":["Prov.20.25"]}],"note":null},{"text":"covenants,","proofs":["Leviticus 26:25"],"refs":[{"printed":"Leviticus 26:25","osis":["Lev.26.25"]}],"note":null},{"text":"and engagements to God or men:","proofs":["Proverbs 2:17","Ezekiel 17:18–19"],"refs":[{"printed":"Proverbs 2:17","osis":["Prov.2.17"]},{"printed":"Ezekiel 17:18–19","osis":["Ezek.17.18-Ezek.17.19"]}],"note":null},{"text":"if done deliberately,","proofs":["Psalm 36:4"],"refs":[{"printed":"Psalm 36:4","osis":["Ps.36.4"]}],"note":null},{"text":"wilfully,","proofs":["Jeremiah 6:16"],"refs":[{"printed":"Jeremiah 6:16","osis":["Jer.6.16"]}],"note":null},{"text":"presumptuously,","proofs":["Numbers 15:30","Exodus 21:14"],"refs":[{"printed":"Numbers 15:30","osis":["Num.15.30"]},{"printed":"Exodus 21:14","osis":["Exod.21.14"]}],"note":null},{"text":"impudently,","proofs":["Jeremiah 3:3","Proverbs 7:13"],"refs":[{"printed":"Jeremiah 3:3","osis":["Jer.3.3"]},{"printed":"Proverbs 7:13","osis":["Prov.7.13"]}],"note":null},{"text":"boastingly,","proofs":["Psalm 52:1"],"refs":[{"printed":"Psalm 52:1","osis":["Ps.52.1"]}],"note":null},{"text":"maliciously,","proofs":["3 John 10"],"refs":[{"printed":"3 John 10","osis":["3John.1.10"]}],"note":null},{"text":"frequently,","proofs":["Numbers 14:22"],"refs":[{"printed":"Numbers 14:22","osis":["Num.14.22"]}],"note":null},{"text":"obstinately,","proofs":["Zechariah 7:11–12"],"refs":[{"printed":"Zechariah 7:11–12","osis":["Zech.7.11-Zech.7.12"]}],"note":null},{"text":"with delight,","proofs":["Proverbs 2:14"],"refs":[{"printed":"Proverbs 2:14","osis":["Prov.2.14"]}],"note":null},{"text":"continuance,","proofs":["Isaiah 57:17"],"refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"note":null},{"text":"or relapsing after repentance.","proofs":["Jeremiah 34:8–11","2 Peter 2:20–22"],"refs":[{"printed":"Jeremiah 34:8–11","osis":["Jer.34.8-Jer.34.11"]},{"printed":"2 Peter 2:20–22","osis":["2Pet.2.20-2Pet.2.22"]}],"note":null},{"text":"4. From circumstances of time","proofs":["2 Kings 5:26"],"refs":[{"printed":"2 Kings 5:26","osis":["2Kgs.5.26"]}],"note":null},{"text":"and place:","proofs":["Jeremiah 7:10","Isaiah 26:10"],"refs":[{"printed":"Jeremiah 7:10","osis":["Jer.7.10"]},{"printed":"Isaiah 26:10","osis":["Isa.26.10"]}],"note":null},{"text":"if on the Lord’s day,","proofs":["Ezekiel 23:37–39"],"refs":[{"printed":"Ezekiel 23:37–39","osis":["Ezek.23.37-Ezek.23.39"]}],"note":null},{"text":"or other times of divine worship;","proofs":["Isaiah 58:3–5","Numbers 25:6–7"],"refs":[{"printed":"Isaiah 58:3–5","osis":["Isa.58.3-Isa.58.5"]},{"printed":"Numbers 25:6–7","osis":["Num.25.6-Num.25.7"]}],"note":null},{"text":"or immediately before","proofs":["1 Corinthians 11:20–21"],"refs":[{"printed":"1 Corinthians 11:20–21","osis":["1Cor.11.20-1Cor.11.21"]}],"note":null},{"text":"or after these,","proofs":["Jeremiah 7:8–10","Proverbs 7:14–15","John 13:27, 30"],"refs":[{"printed":"Jeremiah 7:8–10","osis":["Jer.7.8-Jer.7.10"]},{"printed":"Proverbs 7:14–15","osis":["Prov.7.14-Prov.7.15"]},{"printed":"John 13:27, 30","osis":["John.13.27","John.13.30"]}],"note":null},{"text":"or other helps to prevent or remedy such miscarriages:","proofs":["Ezra 9:13–14"],"refs":[{"printed":"Ezra 9:13–14","osis":["Ezra.9.13-Ezra.9.14"]}],"note":null},{"text":"if in public, or in the presence of others, who are thereby likely to be provoked or defiled.","proofs":["2 Samuel 16:22","1 Samuel 2:22–24"],"refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]},{"printed":"1 Samuel 2:22–24","osis":["1Sam.2.22-1Sam.2.24"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["151"],"wsc":["83"]},"diffs":[],"page":"127","leaf":65},{"number":152,"question":"What doth every sin deserve at the hands of God?","answer":"Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.","segments":[{"text":"Every sin, even the least, being against the sovereignty,","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"goodness,","proofs":["Exodus 20:1–2"],"refs":[{"printed":"Exodus 20:1–2","osis":["Exod.20.1-Exod.20.2"]}],"note":null},{"text":"and holiness of God,","proofs":["Habakkuk 1:13","Leviticus 10:3","11:44–45"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]},{"printed":"Leviticus 10:3","osis":["Lev.10.3"]},{"printed":"11:44–45","osis":["Lev.11.44-Lev.11.45"]}],"note":null},{"text":"and against his righteous law,","proofs":["1 John 3:4","Romans 7:12"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]},{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"deserveth his wrath and curse,","proofs":["Ephesians 5:6","Galatians 3:10"],"refs":[{"printed":"Ephesians 5:6","osis":["Eph.5.6"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"both in this life,","proofs":["Lamentations 3:39","Deuteronomy 28:15–18"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Deuteronomy 28:15–18","osis":["Deut.28.15-Deut.28.18"]}],"note":null},{"text":"and that which is to come;","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"and cannot be expiated but by the blood of Christ.","proofs":["Hebrews 9:22","1 Peter 1:18–19"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null}],"section":null,"relations":{"bc1695":["89"],"wlc-modernized":["152"],"wsc":["84"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law,","position":null},{"text":"his","position":2},{"text":"and cannot be expiated but by the blood of Christ.","position":null}]}],"page":"129","leaf":66},{"number":153,"question":"What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?","answer":"That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.","segments":[{"text":"That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ,","proofs":["Acts 20:21","Matthew 3:7–8","Luke 13:3, 5","Acts 16:30–31","John 3:16, 18"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]},{"printed":"Matthew 3:7–8","osis":["Matt.3.7-Matt.3.8"]},{"printed":"Luke 13:3, 5","osis":["Luke.13.3","Luke.13.5"]},{"printed":"Acts 16:30–31","osis":["Acts.16.30-Acts.16.31"]},{"printed":"John 3:16, 18","osis":["John.3.16","John.3.18"]}],"note":null},{"text":"and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.","proofs":["Proverbs 2:1–5","8:33–36"],"refs":[{"printed":"Proverbs 2:1–5","osis":["Prov.2.1-Prov.2.5"]},{"printed":"8:33–36","osis":["Prov.8.33-Prov.8.36"]}],"note":null}],"section":null,"relations":{"bc1695":["90"],"wlc-modernized":["153"],"wsc":["85"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"That we may","position":null},{"text":"by reason of the transgression of the law, he","position":null},{"text":"repentance toward God, and","position":null},{"text":"toward our Lord","position":null},{"text":"and","position":3},{"text":"his mediation.","position":null}]}],"page":"129","leaf":66},{"number":154,"question":"What are the outward means whereby Christ communicates to us the benefits of his mediation?","answer":"The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.","proofs":["Matthew 28:19–20","Acts 2:42, 46–47"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 2:42, 46–47","osis":["Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null}],"section":null,"relations":{"bc1695":["93"],"wlc-modernized":["154"],"wsc":["88"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"his church","position":null},{"text":"his mediation,","position":null},{"text":"all","position":1},{"text":"sacraments,","position":null},{"text":"their","position":null}]}],"page":"129","leaf":66},{"number":155,"question":"How is the word made effectual to salvation?","answer":"The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.","segments":[{"text":"The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of enlightening,","proofs":["Nehemiah 8:8","Acts 26:18","Psalm 19:8"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"note":null},{"text":"convincing, and humbling sinners;","proofs":["1 Corinthians 14:24–25","2 Chronicles 34:18–19, 26–28"],"refs":[{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"2 Chronicles 34:18–19, 26–28","osis":["2Chr.34.18-2Chr.34.19","2Chr.34.26-2Chr.34.28"]}],"note":null},{"text":"of driving them out of themselves, and drawing them unto Christ;","proofs":["Acts 2:37, 41","8:27–30, 35–38"],"refs":[{"printed":"Acts 2:37, 41","osis":["Acts.2.37","Acts.2.41"]},{"printed":"8:27–30, 35–38","osis":["Acts.8.27-Acts.8.30","Acts.8.35-Acts.8.38"]}],"note":null},{"text":"of conforming them to his image,","proofs":["2 Corinthians 3:18"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"and subduing them to his will;","proofs":["2 Corinthians 10:4–6","Romans 6:17"],"refs":[{"printed":"2 Corinthians 10:4–6","osis":["2Cor.10.4-2Cor.10.6"]},{"printed":"Romans 6:17","osis":["Rom.6.17"]}],"note":null},{"text":"of strengthening them against temptations and corruptions;","proofs":["Matthew 4:4, 7, 10","Ephesians 6:16–17","Psalm 19:11"],"refs":[{"printed":"Matthew 4:4, 7, 10","osis":["Matt.4.4","Matt.4.7","Matt.4.10"]},{"printed":"Ephesians 6:16–17","osis":["Eph.6.16-Eph.6.17"]},{"printed":"Psalm 19:11","osis":["Ps.19.11"]}],"note":null},{"text":"of building them up in grace,","proofs":["Acts 20:32","2 Timothy 3:15–17"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]}],"note":null},{"text":"and establishing their hearts in holiness and comfort through faith unto salvation.","proofs":["Romans 16:25","1 Thessalonians 3:2, 10–11, 13","Romans 15:4","10:13–17","1:16"],"refs":[{"printed":"Romans 16:25","osis":["Rom.16.25"]},{"printed":"1 Thessalonians 3:2, 10–11, 13","osis":["1Thess.3.2","1Thess.3.10-1Thess.3.11","1Thess.3.13"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"10:13–17","osis":["Rom.10.13-Rom.10.17"]},{"printed":"1:16","osis":["Rom.1.16"]}],"note":null}],"section":null,"relations":{"bc1695":["94"],"wlc-modernized":["155"],"wsc":["89"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"enlightening,","position":null},{"text":"humbling","position":null},{"text":"of driving them out of themselves,","position":null},{"text":"drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions;","position":null},{"text":"in grace, and establishing their hearts","position":null}]}],"page":"130","leaf":67},{"number":156,"question":"Is the word of God to be read by all?","answer":"Although all are not to be permitted to read the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy scriptures are to be translated out of the original into vulgar languages.","segments":[{"text":"Although all are not to be permitted to read the word publicly to the congregation,","proofs":["Deuteronomy 31:9, 11–13","Nehemiah 8:2–3","9:3–5"],"refs":[{"printed":"Deuteronomy 31:9, 11–13","osis":["Deut.31.9","Deut.31.11-Deut.31.13"]},{"printed":"Nehemiah 8:2–3","osis":["Neh.8.2-Neh.8.3"]},{"printed":"9:3–5","osis":["Neh.9.3-Neh.9.5"]}],"note":null},{"text":"yet all sorts of people are bound to read it apart by themselves,","proofs":["Deuteronomy 17:19","Revelation 1:3","Isaiah 34:16"],"refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]},{"printed":"Isaiah 34:16","osis":["Isa.34.16"]}],"note":null},{"text":"and with their families:","proofs":["Deuteronomy 6:6–9","Genesis 18:17","Psalm 78:5–7"],"refs":[{"printed":"Deuteronomy 6:6–9","osis":["Deut.6.6-Deut.6.9"]},{"printed":"Genesis 18:17","osis":["Gen.18.17"]},{"printed":"Psalm 78:5–7","osis":["Ps.78.5-Ps.78.7"]}],"note":null},{"text":"to which end, the holy scriptures are to be translated out of the original into vulgar languages.","proofs":["1 Corinthians 14:6, 9, 11–12, 15–16, 24, 27–28"],"refs":[{"printed":"1 Corinthians 14:6, 9, 11–12, 15–16, 24, 27–28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.15-1Cor.14.16","1Cor.14.24","1Cor.14.27-1Cor.14.28"]}],"note":null}],"section":null,"relations":{"bc1695":["5"],"wlc-modernized":["156"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Although","position":null},{"text":"to be","position":1},{"text":"the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves,","position":null},{"text":"with their families: to which end,","position":null},{"text":"are to be translated out of the original into vulgar languages.","position":null}]}],"page":"130","leaf":67},{"number":157,"question":"How is the word of God to be read?","answer":"The holy scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.","segments":[{"text":"The holy scriptures are to be read with an high and reverent esteem of them;","proofs":["Psalm 19:10","Nehemiah 8:3–6, 10","Exodus 24:7","2 Chronicles 34:27","Isaiah 66:2"],"refs":[{"printed":"Psalm 19:10","osis":["Ps.19.10"]},{"printed":"Nehemiah 8:3–6, 10","osis":["Neh.8.3-Neh.8.6","Neh.8.10"]},{"printed":"Exodus 24:7","osis":["Exod.24.7"]},{"printed":"2 Chronicles 34:27","osis":["2Chr.34.27"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"with a firm persuasion that they are the very word of God,","proofs":["2 Peter 1:19–21"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]}],"note":null},{"text":"and that he only can enable us to understand them;","proofs":["Luke 24:45","2 Corinthians 3:13–16"],"refs":[{"printed":"Luke 24:45","osis":["Luke.24.45"]},{"printed":"2 Corinthians 3:13–16","osis":["2Cor.3.13-2Cor.3.16"]}],"note":null},{"text":"with desire to know, believe, and obey the will of God revealed in them;","proofs":["Deuteronomy 17:19–20"],"refs":[{"printed":"Deuteronomy 17:19–20","osis":["Deut.17.19-Deut.17.20"]}],"note":null},{"text":"with diligence,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"and attention to the matter and scope of them;","proofs":["Acts 8:30, 34","Luke 10:26–28"],"refs":[{"printed":"Acts 8:30, 34","osis":["Acts.8.30","Acts.8.34"]},{"printed":"Luke 10:26–28","osis":["Luke.10.26-Luke.10.28"]}],"note":null},{"text":"with meditation,","proofs":["Psalms 1:2","119:97"],"refs":[{"printed":"Psalms 1:2","osis":["Ps.1.2"]},{"printed":"119:97","osis":["Ps.119.97"]}],"note":null},{"text":"application,","proofs":["2 Chronicles 34:21"],"refs":[{"printed":"2 Chronicles 34:21","osis":["2Chr.34.21"]}],"note":null},{"text":"self-denial,","proofs":["Proverbs 3:5","Deuteronomy 33:3"],"refs":[{"printed":"Proverbs 3:5","osis":["Prov.3.5"]},{"printed":"Deuteronomy 33:3","osis":["Deut.33.3"]}],"note":null},{"text":"and prayer.","proofs":["Proverbs 2:1–6","Psalm 119:18","Nehemiah 8:6, 8"],"refs":[{"printed":"Proverbs 2:1–6","osis":["Prov.2.1-Prov.2.6"]},{"printed":"Psalm 119:18","osis":["Ps.119.18"]},{"printed":"Nehemiah 8:6, 8","osis":["Neh.8.6","Neh.8.8"]}],"note":null}],"section":null,"relations":{"bc1695":["95"],"wlc-modernized":["157"],"wsc":["90"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"The holy scriptures are to be read with an high and reverent esteem of them; with a firm persuasion","position":null},{"text":"they are","position":null},{"text":"very","position":null},{"text":"of God, and that he only can enable us","position":null},{"text":"understand them; with desire to know, believe, and obey the will of God revealed in them;","position":null},{"text":"and attention to the matter and scope of them; with meditation, application, self-denial,","position":null}]}],"page":"130","leaf":67},{"number":158,"question":"By whom is the word of God to be preached?","answer":"The word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.","segments":[{"text":"The word of God is to be preached only by such as are sufficiently gifted,","proofs":["1 Timothy 3:2, 6","Ephesians 4:8–11","Hosea 4:6","Malachi 2:7","2 Corinthians 3:6"],"refs":[{"printed":"1 Timothy 3:2, 6","osis":["1Tim.3.2","1Tim.3.6"]},{"printed":"Ephesians 4:8–11","osis":["Eph.4.8-Eph.4.11"]},{"printed":"Hosea 4:6","osis":["Hos.4.6"]},{"printed":"Malachi 2:7","osis":["Mal.2.7"]},{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null},{"text":"and also duly approved and called to that office.","proofs":["Jeremiah 14:15","Romans 10:15","Hebrews 5:4","1 Corinthians 12:28–29","1 Timothy 3:10","4:14","5:22"],"refs":[{"printed":"Jeremiah 14:15","osis":["Jer.14.15"]},{"printed":"Romans 10:15","osis":["Rom.10.15"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]},{"printed":"1 Corinthians 12:28–29","osis":["1Cor.12.28-1Cor.12.29"]},{"printed":"1 Timothy 3:10","osis":["1Tim.3.10"]},{"printed":"4:14","osis":["1Tim.4.14"]},{"printed":"5:22","osis":["1Tim.5.22"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["158"],"wsc":["89"]},"diffs":[],"page":"131","leaf":67},{"number":159,"question":"How is the word of God to be preached by those that are called thereunto?","answer":"They that are called to labor in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.","segments":[{"text":"They that are called to labor in the ministry of the word, are to preach sound doctrine,","proofs":["Titus 2:1, 8"],"refs":[{"printed":"Titus 2:1, 8","osis":["Titus.2.1","Titus.2.8"]}],"note":null},{"text":"diligently,","proofs":["Acts 18:25"],"refs":[{"printed":"Acts 18:25","osis":["Acts.18.25"]}],"note":null},{"text":"in season and out of season;","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"plainly,","proofs":["1 Corinthians 14:19"],"refs":[{"printed":"1 Corinthians 14:19","osis":["1Cor.14.19"]}],"note":null},{"text":"not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power;","proofs":["1 Corinthians 2:4"],"refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"note":null},{"text":"faithfully,","proofs":["Jeremiah 23:28","1 Corinthians 4:1–2"],"refs":[{"printed":"Jeremiah 23:28","osis":["Jer.23.28"]},{"printed":"1 Corinthians 4:1–2","osis":["1Cor.4.1-1Cor.4.2"]}],"note":null},{"text":"making known the whole counsel of God;","proofs":["Acts 20:27"],"refs":[{"printed":"Acts 20:27","osis":["Acts.20.27"]}],"note":null},{"text":"wisely,","proofs":["Colossians 1:28","2 Timothy 2:15"],"refs":[{"printed":"Colossians 1:28","osis":["Col.1.28"]},{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null},{"text":"applying themselves to the necessities and capacities of the hearers;","proofs":["1 Corinthians 3:2","Hebrews 5:12–14","Luke 12:42"],"refs":[{"printed":"1 Corinthians 3:2","osis":["1Cor.3.2"]},{"printed":"Hebrews 5:12–14","osis":["Heb.5.12-Heb.5.14"]},{"printed":"Luke 12:42","osis":["Luke.12.42"]}],"note":null},{"text":"zealously,","proofs":["Acts 18:25"],"refs":[{"printed":"Acts 18:25","osis":["Acts.18.25"]}],"note":null},{"text":"with fervent love to God","proofs":["2 Corinthians 5:13–14","Philippians 1:15–17"],"refs":[{"printed":"2 Corinthians 5:13–14","osis":["2Cor.5.13-2Cor.5.14"]},{"printed":"Philippians 1:15–17","osis":["Phil.1.15-Phil.1.17"]}],"note":null},{"text":"and the souls of his people;","proofs":["Colossians 4:12","2 Corinthians 12:15"],"refs":[{"printed":"Colossians 4:12","osis":["Col.4.12"]},{"printed":"2 Corinthians 12:15","osis":["2Cor.12.15"]}],"note":null},{"text":"sincerely,","proofs":["2 Corinthians 2:17","4:2"],"refs":[{"printed":"2 Corinthians 2:17","osis":["2Cor.2.17"]},{"printed":"4:2","osis":["2Cor.4.2"]}],"note":null},{"text":"aiming at his glory,","proofs":["1 Thessalonians 2:4–6","John 7:18"],"refs":[{"printed":"1 Thessalonians 2:4–6","osis":["1Thess.2.4-1Thess.2.6"]},{"printed":"John 7:18","osis":["John.7.18"]}],"note":null},{"text":"and their conversion,","proofs":["1 Corinthians 9:19–22"],"refs":[{"printed":"1 Corinthians 9:19–22","osis":["1Cor.9.19-1Cor.9.22"]}],"note":null},{"text":"edification,","proofs":["2 Corinthians 12:19","Ephesians 4:12"],"refs":[{"printed":"2 Corinthians 12:19","osis":["2Cor.12.19"]},{"printed":"Ephesians 4:12","osis":["Eph.4.12"]}],"note":null},{"text":"and salvation.","proofs":["1 Timothy 4:16","Acts 26:16–18"],"refs":[{"printed":"1 Timothy 4:16","osis":["1Tim.4.16"]},{"printed":"Acts 26:16–18","osis":["Acts.26.16-Acts.26.18"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["159"],"wsc":["89"]},"diffs":[],"page":"131","leaf":67},{"number":160,"question":"What is required of those that hear the word preached?","answer":"It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.","segments":[{"text":"It is required of those that hear the word preached, that they attend upon it with diligence,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null},{"text":"preparation,","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"and prayer;","proofs":["Psalm 119:18","Ephesians 6:18–19"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]},{"printed":"Ephesians 6:18–19","osis":["Eph.6.18-Eph.6.19"]}],"note":null},{"text":"examine what they hear by the scriptures;","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"receive the truth with faith,","proofs":["Hebrews 4:2"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]}],"note":null},{"text":"love,","proofs":["2 Thessalonians 2:10"],"refs":[{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null},{"text":"meekness,","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null},{"text":"and readiness of mind,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"as the word of God;","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"meditate,","proofs":["Luke 9:44","Hebrews 2:1"],"refs":[{"printed":"Luke 9:44","osis":["Luke.9.44"]},{"printed":"Hebrews 2:1","osis":["Heb.2.1"]}],"note":null},{"text":"and confer of it;","proofs":["Luke 24:14","Deuteronomy 6:6–7"],"refs":[{"printed":"Luke 24:14","osis":["Luke.24.14"]},{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"hide it in their hearts,","proofs":["Proverbs 2:1","Psalm 119:11"],"refs":[{"printed":"Proverbs 2:1","osis":["Prov.2.1"]},{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"and bring forth the fruit of it in their lives.","proofs":["Luke 8:15","James 1:25"],"refs":[{"printed":"Luke 8:15","osis":["Luke.8.15"]},{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"section":null,"relations":{"bc1695":["95"],"wlc-modernized":["160"],"wsc":["90"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"It is required of those","position":null},{"text":"hear","position":1},{"text":"preached, that they","position":null},{"text":"upon it","position":null},{"text":"examine what they hear by the scriptures;","position":null},{"text":"the truth","position":null},{"text":"love, meekness,","position":null},{"text":"readiness of mind, as the word of God; meditate, and confer of","position":null},{"text":"hide it","position":null},{"text":"their","position":1},{"text":"bring forth the fruit of","position":null},{"text":"their","position":2}]}],"page":"131","leaf":67},{"number":161,"question":"How do the sacraments become effectual means of salvation?","answer":"The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.","segments":[{"text":"The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.","proofs":["1 Peter 3:21","Acts 8:13, 23","1 Corinthians 3:6–7","12:13"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]},{"printed":"1 Corinthians 3:6–7","osis":["1Cor.3.6-1Cor.3.7"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null}],"section":null,"relations":{"bc1695":["96"],"wlc-modernized":["161"],"wsc":["91"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"sacraments","position":null},{"text":"by any power in themselves, or","position":null},{"text":"derived from the piety","position":null},{"text":"intention of","position":null},{"text":"by whom they are administered,","position":null},{"text":"working of the Holy Ghost, and the","position":null},{"text":"whom they are instituted.","position":null}]}],"page":"132","leaf":68},{"number":162,"question":"What is a sacrament?","answer":"A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.","segments":[{"text":"A sacrament is an holy ordinance instituted by Christ in his church,","proofs":["Genesis 17:7, 10","Exodus 12","Matthew 26:26–28"],"refs":[{"printed":"Genesis 17:7, 10","osis":["Gen.17.7","Gen.17.10"]},{"printed":"Exodus 12","osis":["Exod.12"]},{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null},{"text":"to signify, seal, and exhibit","proofs":["Romans 4:11","1 Corinthians 11:24–25"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"unto those that are within the covenant of grace,","proofs":["Romans 15:8","Exodus 12:48"],"refs":[{"printed":"Romans 15:8","osis":["Rom.15.8"]},{"printed":"Exodus 12:48","osis":["Exod.12.48"]}],"note":null},{"text":"the benefits of his mediation;","proofs":["Acts 2:38","1 Corinthians 10:16"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"to strengthen and increase their faith, and all other graces;","proofs":["Romans 4:11","Galatians 3:27"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"to oblige them to obedience;","proofs":["Romans 6:3–4","1 Corinthians 10:21"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":null},{"text":"to testify and cherish their love and communion one with another;","proofs":["Ephesians 4:2–5","1 Corinthians 12:13"],"refs":[{"printed":"Ephesians 4:2–5","osis":["Eph.4.2-Eph.4.5"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"and to distinguish them from those that are without.","proofs":["Ephesians 2:11–12","Genesis 34:14"],"refs":[{"printed":"Ephesians 2:11–12","osis":["Eph.2.11-Eph.2.12"]},{"printed":"Genesis 34:14","osis":["Gen.34.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["162"],"wsc":["92"]},"diffs":[],"page":"132","leaf":68},{"number":163,"question":"What are the parts of a sacrament?","answer":"The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.","segments":[{"text":"The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.","proofs":["Matthew 3:11","1 Peter 3:21","Romans 2:28–29"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["163"],"wsc":["92"]},"diffs":[],"page":"130","leaf":68},{"number":164,"question":"How many sacraments hath Christ instituted in his church under the New Testament?","answer":"Under the New Testament Christ hath instituted in his church only two sacraments, Baptism and the Lord’s supper.","segments":[{"text":"Under the New Testament Christ hath instituted in his church only two sacraments, Baptism and the Lord’s supper.","proofs":["Matthew 28:19","1 Corinthians 11:20, 23","Matthew 26:26–28"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:20, 23","osis":["1Cor.11.20","1Cor.11.23"]},{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["164"],"wsc":["93"]},"diffs":[],"page":"130","leaf":68},{"number":165,"question":"What is Baptism?","answer":"Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.","segments":[{"text":"Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"to be a sign and seal of ingrafting into himself,","proofs":["Galatians 3:27"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"of remission of sins by his blood,","proofs":["Mark 1:4","Revelation 1:5"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null},{"text":"and regeneration by his Spirit;","proofs":["Titus 3:5","Ephesians 5:26"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"of adoption,","proofs":["Galatians 3:26–27"],"refs":[{"printed":"Galatians 3:26–27","osis":["Gal.3.26-Gal.3.27"]}],"note":null},{"text":"and resurrection unto everlasting life;","proofs":["1 Corinthians 15:29","Romans 6:5"],"refs":[{"printed":"1 Corinthians 15:29","osis":["1Cor.15.29"]},{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"note":null},{"text":"and whereby the parties baptized are solemnly admitted into the visible church,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"and enter into an open and professed engagement to be wholly and only the Lord’s.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"section":null,"relations":{"bc1695":["97"],"wlc-modernized":["165"],"wsc":["94"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"a sacrament","position":null},{"text":"wherein","position":null},{"text":"hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,","position":null},{"text":"and seal","position":null},{"text":"ingrafting","position":null},{"text":"himself,","position":null},{"text":"by his blood,","position":null},{"text":"regeneration by his Spirit;","position":null},{"text":"adoption, and resurrection","position":null},{"text":"everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement","position":null},{"text":"be wholly","position":null},{"text":"only the Lord’s.","position":null}]}],"page":"130","leaf":68},{"number":166,"question":"Unto whom is Baptism to be administered?","answer":"Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.","segments":[{"text":"Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him,","proofs":["Acts 8:36–37","2:38"],"refs":[{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]},{"printed":"2:38","osis":["Acts.2.38"]}],"note":null},{"text":"but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.","proofs":["Genesis 17:7, 9","Galatians 3:9, 14","Colossians 2:11–12","Acts 2:38–39","Romans 4:11–12","1 Corinthians 7:14","Matthew 28:19","Luke 18:15–16","Romans 11:16"],"refs":[{"printed":"Genesis 17:7, 9","osis":["Gen.17.7","Gen.17.9"]},{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Luke 18:15–16","osis":["Luke.18.15-Luke.18.16"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]}],"note":"As a Baptist church, SVRBC rejects the practice of infant baptism."}],"section":null,"relations":{"bc1695":["98","99"],"wlc-modernized":["166"],"wsc":["95"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"not","position":null},{"text":"any that are out of the visible church, and so strangers from the covenant of promise, till they","position":null},{"text":"their","position":null},{"text":"Christ,","position":1},{"text":"him, but infants descending from parents, either both, or but one of them, professing faith in","position":null},{"text":"obedience","position":2},{"text":"him, are in that respect within","position":null},{"text":"covenant, and","position":null}]}],"page":"130","leaf":68},{"number":167,"question":"How is our Baptism to be improved by us?","answer":"The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.","segments":[{"text":"The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others;","proofs":["Colossians 2:11–12","Romans 6:4, 6, 11"],"refs":[{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Romans 6:4, 6, 11","osis":["Rom.6.4","Rom.6.6","Rom.6.11"]}],"note":null},{"text":"by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein;","proofs":["Romans 6:3–5"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]}],"note":null},{"text":"by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements;","proofs":["1 Corinthians 1:11–13","Romans 6:2–3"],"refs":[{"printed":"1 Corinthians 1:11–13","osis":["1Cor.1.11-1Cor.1.13"]},{"printed":"Romans 6:2–3","osis":["Rom.6.2-Rom.6.3"]}],"note":null},{"text":"by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament;","proofs":["Romans 4:11–12","1 Peter 3:21"],"refs":[{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace;","proofs":["Romans 6:3–5"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]}],"note":null},{"text":"and by endeavoring to live by faith,","proofs":["Galatians 3:26–27"],"refs":[{"printed":"Galatians 3:26–27","osis":["Gal.3.26-Gal.3.27"]}],"note":null},{"text":"to have our conversation in holiness and righteousness,","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null},{"text":"as those that have therein given up their names to Christ;","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"and to walk in brotherly love, as being baptized by the same Spirit into one body.","proofs":["1 Corinthians 12:13, 25"],"refs":[{"printed":"1 Corinthians 12:13, 25","osis":["1Cor.12.13","1Cor.12.25"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["167"]},"diffs":[],"page":"134","leaf":69},{"number":168,"question":"What is the Lord’s supper?","answer":"The Lord’s supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.","segments":[{"text":"The Lord’s supper is a sacrament of the New Testament,","proofs":["Luke 22:20"],"refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null},{"text":"wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace;","proofs":["Matthew 26:26–28","1 Corinthians 11:23–26"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"have their union and communion with him confirmed;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"testify and renew their thankfulness,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null},{"text":"and engagement to God,","proofs":["1 Corinthians 10:14–16, 21"],"refs":[{"printed":"1 Corinthians 10:14–16, 21","osis":["1Cor.10.14-1Cor.10.16","1Cor.10.21"]}],"note":null},{"text":"and their mutual love and fellowship each with other, as members of the same mystical body.","proofs":["1 Corinthians 10:17"],"refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"note":null}],"section":null,"relations":{"bc1695":["102"],"wlc-modernized":["168"],"wsc":["96"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"a sacrament","position":null},{"text":"the","position":2},{"text":"of Jesus Christ,","position":null},{"text":"showed","position":null},{"text":"they that worthily communicate feed upon","position":null},{"text":"have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.","position":null}]}],"page":"135","leaf":69},{"number":169,"question":"How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s supper?","answer":"Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.","segments":[{"text":"Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.","proofs":["1 Corinthians 11:23–24","Matthew 26:26–28","Mark 14:22–24","Luke 22:19–20"],"refs":[{"printed":"1 Corinthians 11:23–24","osis":["1Cor.11.23-1Cor.11.24"]},{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["169"],"wsc":["96"]},"diffs":[],"page":"135","leaf":69},{"number":170,"question":"How do they that worthily communicate in the Lord’s supper feed upon the body and blood of Christ therein?","answer":"As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord’s supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.","segments":[{"text":"As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s supper,","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses;","proofs":["Matthew 26:26, 28"],"refs":[{"printed":"Matthew 26:26, 28","osis":["Matt.26.26","Matt.26.28"]}],"note":null},{"text":"so they that worthily communicate in the sacrament of the Lord’s supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really,","proofs":["1 Corinthians 11:24–29"],"refs":[{"printed":"1 Corinthians 11:24–29","osis":["1Cor.11.24-1Cor.11.29"]}],"note":null},{"text":"while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["170"],"wsc":["96"]},"diffs":[],"page":"136","leaf":70},{"number":171,"question":"How are they that receive the sacrament of the Lord’s supper to prepare themselves before they come unto it?","answer":"They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.","segments":[{"text":"They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"of their being in Christ,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"of their sins and wants;","proofs":["1 Corinthians 5:7","Exodus 12:15"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"Exodus 12:15","osis":["Exod.12.15"]}],"note":null},{"text":"of the truth and measure of their knowledge,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"faith,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"repentance;","proofs":["Zechariah 12:10","1 Corinthians 11:31"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"love to God and the brethren,","proofs":["1 Corinthians 10:16–17","Acts 2:46–47"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null},{"text":"charity to all men,","proofs":["1 Corinthians 5:8","11:18, 20"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]},{"printed":"11:18, 20","osis":["1Cor.11.18","1Cor.11.20"]}],"note":null},{"text":"forgiving those that have done them wrong;","proofs":["Matthew 5:23–24"],"refs":[{"printed":"Matthew 5:23–24","osis":["Matt.5.23-Matt.5.24"]}],"note":null},{"text":"of their desires after Christ,","proofs":["Isaiah 55"],"refs":[{"printed":"Isaiah 55","osis":["Isa.55"]}],"note":null},{"text":"and of their new obedience;","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null},{"text":"and by renewing the exercise of these graces,","proofs":["1 Corinthians 11:25–26, 28","Hebrews 10:21–22, 24","Psalm 26:6"],"refs":[{"printed":"1 Corinthians 11:25–26, 28","osis":["1Cor.11.25-1Cor.11.26","1Cor.11.28"]},{"printed":"Hebrews 10:21–22, 24","osis":["Heb.10.21-Heb.10.22","Heb.10.24"]},{"printed":"Psalm 26:6","osis":["Ps.26.6"]}],"note":null},{"text":"by serious meditation,","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"and fervent prayer.","proofs":["2 Chronicles 30:18–19","Matthew 26:26"],"refs":[{"printed":"2 Chronicles 30:18–19","osis":["2Chr.30.18-2Chr.30.19"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"note":null}],"section":null,"relations":{"bc1695":["104"],"wlc-modernized":["171"],"wsc":["97"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"They","position":null},{"text":"receive the sacrament","position":null},{"text":"are, before","position":null},{"text":"come, to prepare themselves thereunto, by examining","position":null},{"text":"being in Christ,","position":null},{"text":"sins and wants; of the truth and measure","position":null},{"text":"knowledge, faith,","position":null},{"text":"to God","position":null},{"text":"the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their","position":null},{"text":"by renewing the exercise of these graces, by serious meditation, and fervent prayer.","position":null}]}],"page":"136","leaf":70},{"number":172,"question":"May one who doubteth of his being in Christ, or of his due preparation, come to the Lord’s supper?","answer":"One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.","segments":[{"text":"One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof;","proofs":["Isaiah 50:10","1 John 5:13","Psalms 88","77:1–4, 7–10","Jonah 2:4"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"Psalms 88","osis":["Ps.88"]},{"printed":"77:1–4, 7–10","osis":["Ps.77.1-Ps.77.4","Ps.77.7-Ps.77.10"]},{"printed":"Jonah 2:4","osis":["Jonah.2.4"]}],"note":null},{"text":"and in God’s account hath it, if he be duly affected with the apprehension of the want of it,","proofs":["Isaiah 54:7–10","Matthew 5:3–4","Psalms 31:22","73:13, 22–23"],"refs":[{"printed":"Isaiah 54:7–10","osis":["Isa.54.7-Isa.54.10"]},{"printed":"Matthew 5:3–4","osis":["Matt.5.3-Matt.5.4"]},{"printed":"Psalms 31:22","osis":["Ps.31.22"]},{"printed":"73:13, 22–23","osis":["Ps.73.13","Ps.73.22-Ps.73.23"]}],"note":null},{"text":"and unfeignedly desires to be found in Christ,","proofs":["Philippians 3:8–9","Psalm 42:1–2, 5, 11"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]},{"printed":"Psalm 42:1–2, 5, 11","osis":["Ps.42.1-Ps.42.2","Ps.42.5","Ps.42.11"]}],"note":null},{"text":"and to depart from iniquity:","proofs":["2 Timothy 2:19","Isaiah 50:10","Psalm 66:18–20"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 66:18–20","osis":["Ps.66.18-Ps.66.20"]}],"note":null},{"text":"in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians)","proofs":["Isaiah 40:11, 29, 31","Matthew 11:28","12:20","26:28"],"refs":[{"printed":"Isaiah 40:11, 29, 31","osis":["Isa.40.11","Isa.40.29","Isa.40.31"]},{"printed":"Matthew 11:28","osis":["Matt.11.28"]},{"printed":"12:20","osis":["Matt.12.20"]},{"printed":"26:28","osis":["Matt.26.28"]}],"note":null},{"text":"he is to bewail his unbelief,","proofs":["Mark 9:24"],"refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]}],"note":null},{"text":"and labor to have his doubts resolved;","proofs":["Acts 2:37","16:30"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]},{"printed":"16:30","osis":["Acts.16.30"]}],"note":null},{"text":"and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.","proofs":["Romans 4:11","1 Corinthians 11:28"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["172"],"wsc":["97"]},"diffs":[],"page":"137","leaf":70},{"number":173,"question":"May any who profess the faith, and desire to come to the Lord’s supper, be kept from it?","answer":"Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s supper, may and ought to be kept from that sacrament, by the power which Christ hath left in his church, until they receive instruction, and manifest their reformation.","segments":[{"text":"Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s supper, may and ought to be kept from that sacrament, by the power which Christ hath left in his church,","proofs":["1 Corinthians 11:27–34","Matthew 7:6","1 Corinthians 5","Jude 23","1 Timothy 5:22"],"refs":[{"printed":"1 Corinthians 11:27–34","osis":["1Cor.11.27-1Cor.11.34"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]},{"printed":"1 Corinthians 5","osis":["1Cor.5"]},{"printed":"Jude 23","osis":["Jude.1.23"]},{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]}],"note":null},{"text":"until they receive instruction, and manifest their reformation.","proofs":["2 Corinthians 2:7"],"refs":[{"printed":"2 Corinthians 2:7","osis":["2Cor.2.7"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["173"]},"diffs":[],"page":"137","leaf":70},{"number":174,"question":"What is required of them that receive the sacrament of the Lord’s supper in the time of the administration of it?","answer":"It is required of them that receive the sacrament of the Lord’s supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fulness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.","segments":[{"text":"It is required of them that receive the sacrament of the Lord’s supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance,","proofs":["Leviticus 10:3","Hebrews 12:28","Psalm 5:7","1 Corinthians 11:17, 26–27"],"refs":[{"printed":"Leviticus 10:3","osis":["Lev.10.3"]},{"printed":"Hebrews 12:28","osis":["Heb.12.28"]},{"printed":"Psalm 5:7","osis":["Ps.5.7"]},{"printed":"1 Corinthians 11:17, 26–27","osis":["1Cor.11.17","1Cor.11.26-1Cor.11.27"]}],"note":null},{"text":"diligently observe the sacramental elements and actions,","proofs":["Exodus 24:8","Matthew 26:28"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"note":null},{"text":"heedfully discern the Lord’s body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"and affectionately meditate on his death and sufferings,","proofs":["Luke 22:19"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"and thereby stir up themselves to a vigorous exercise of their graces;","proofs":["1 Corinthians 11:26","10:3–5, 11, 14"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]},{"printed":"10:3–5, 11, 14","osis":["1Cor.10.3-1Cor.10.5","1Cor.10.11","1Cor.10.14"]}],"note":null},{"text":"in judging themselves,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"and sorrowing for sin;","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"in earnest hungering and thirsting after Christ,","proofs":["Revelation 22:17"],"refs":[{"printed":"Revelation 22:17","osis":["Rev.22.17"]}],"note":null},{"text":"feeding on him by faith,","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null},{"text":"receiving of his fulness,","proofs":["John 1:16"],"refs":[{"printed":"John 1:16","osis":["John.1.16"]}],"note":null},{"text":"trusting in his merits,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"rejoicing in his love,","proofs":["Psalm 63:4–5","2 Chronicles 30:21"],"refs":[{"printed":"Psalm 63:4–5","osis":["Ps.63.4-Ps.63.5"]},{"printed":"2 Chronicles 30:21","osis":["2Chr.30.21"]}],"note":null},{"text":"giving thanks for his grace;","proofs":["Psalm 22:26"],"refs":[{"printed":"Psalm 22:26","osis":["Ps.22.26"]}],"note":null},{"text":"in renewing of their covenant with God,","proofs":["Jeremiah 50:5","Psalm 50:5"],"refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]},{"printed":"Psalm 50:5","osis":["Ps.50.5"]}],"note":null},{"text":"and love to all the saints.","proofs":["Acts 2:42"],"refs":[{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["174"],"wsc":["97"]},"diffs":[],"page":"138","leaf":71},{"number":175,"question":"What is the duty of Christians, after they have received the sacrament of the Lord’s supper?","answer":"The duty of Christians, after they have received the sacrament of the Lord’s supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfil their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.","segments":[{"text":"The duty of Christians, after they have received the sacrament of the Lord’s supper, is seriously to consider how they have behaved themselves therein, and with what success;","proofs":["Psalm 28:7","1 Corinthians 11:17, 30–31"],"refs":[{"printed":"Psalm 28:7","osis":["Ps.28.7"]},{"printed":"1 Corinthians 11:17, 30–31","osis":["1Cor.11.17","1Cor.11.30-1Cor.11.31"]}],"note":null},{"text":"if they find quickening and comfort, to bless God for it,","proofs":["2 Chronicles 30:21–23, 25–26","Acts 2:42, 46–47"],"refs":[{"printed":"2 Chronicles 30:21–23, 25–26","osis":["2Chr.30.21-2Chr.30.23","2Chr.30.25-2Chr.30.26"]},{"printed":"Acts 2:42, 46–47","osis":["Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null},{"text":"beg the continuance of it,","proofs":["Psalm 36:10","Song of Solomon 3:4","1 Chronicles 29:18"],"refs":[{"printed":"Psalm 36:10","osis":["Ps.36.10"]},{"printed":"Song of Solomon 3:4","osis":["Song.3.4"]},{"printed":"1 Chronicles 29:18","osis":["1Chr.29.18"]}],"note":null},{"text":"watch against relapses,","proofs":["1 Corinthians 10:3–5, 12"],"refs":[{"printed":"1 Corinthians 10:3–5, 12","osis":["1Cor.10.3-1Cor.10.5","1Cor.10.12"]}],"note":null},{"text":"fulfil their vows,","proofs":["Psalm 50:14"],"refs":[{"printed":"Psalm 50:14","osis":["Ps.50.14"]}],"note":null},{"text":"and encourage themselves to a frequent attendance on that ordinance:","proofs":["1 Corinthians 11:25–26","Acts 2:42, 46"],"refs":[{"printed":"1 Corinthians 11:25–26","osis":["1Cor.11.25-1Cor.11.26"]},{"printed":"Acts 2:42, 46","osis":["Acts.2.42","Acts.2.46"]}],"note":null},{"text":"but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament;","proofs":["Song of Solomon 5:1–6","Ecclesiastes 5:1–6"],"refs":[{"printed":"Song of Solomon 5:1–6","osis":["Song.5.1-Song.5.6"]},{"printed":"Ecclesiastes 5:1–6","osis":["Eccl.5.1-Eccl.5.6"]}],"note":null},{"text":"in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time:","proofs":["Psalms 123:1–2","42:5, 8","43:3–5"],"refs":[{"printed":"Psalms 123:1–2","osis":["Ps.123.1-Ps.123.2"]},{"printed":"42:5, 8","osis":["Ps.42.5","Ps.42.8"]},{"printed":"43:3–5","osis":["Ps.43.3-Ps.43.5"]}],"note":null},{"text":"but, if they see they have failed in either, they are to be humbled,","proofs":["2 Chronicles 30:18–19"],"refs":[{"printed":"2 Chronicles 30:18–19","osis":["2Chr.30.18-2Chr.30.19"]}],"note":null},{"text":"and to attend upon it afterwards with more care and diligence.","proofs":["2 Corinthians 7:11","1 Chronicles 15:12–14"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"1 Chronicles 15:12–14","osis":["1Chr.15.12-1Chr.15.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["175"],"wsc":["97"]},"diffs":[],"page":"138","leaf":71},{"number":176,"question":"Wherein do the sacraments of baptism and the Lord’s supper agree?","answer":"The sacraments of baptism and the Lord’s supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the church of Christ until his second coming.","segments":[{"text":"The sacraments of baptism and the Lord’s supper agree, in that the author of both is God;","proofs":["Matthew 28:19","1 Corinthians 11:23"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"the spiritual part of both is Christ and his benefits;","proofs":["Romans 6:3–4","1 Corinthians 10:16"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"both are seals of the same covenant,","proofs":["Romans 4:11","Colossians 2:12","Matthew 26:27–28"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]}],"note":null},{"text":"are to be dispensed by ministers of the gospel, and by none other;","proofs":["John 1:33","Matthew 28:19","1 Corinthians 11:23","4:1","Hebrews 5:4"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"4:1","osis":["1Cor.4.1"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null},{"text":"and to be continued in the church of Christ until his second coming.","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["176"],"wsc":["93"]},"diffs":[],"page":"139","leaf":71},{"number":177,"question":"Wherein do the sacraments of baptism and the Lord’s supper differ?","answer":"The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.","segments":[{"text":"The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ,","proofs":["Matthew 3:11","Titus 3:5","Galatians 3:27"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"and that even to infants;","proofs":["Genesis 17:7, 9","Acts 2:38–39","1 Corinthians 7:14"],"refs":[{"printed":"Genesis 17:7, 9","osis":["Gen.17.7","Gen.17.9"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul,","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"and to confirm our continuance and growth in him,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"and that only to such as are of years and ability to examine themselves.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["177"],"wsc":["93"]},"diffs":[],"page":"139","leaf":71},{"number":178,"question":"What is prayer?","answer":"Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires unto God,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"in the name of Christ,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"by the help of his Spirit;","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"with confession of our sins,","proofs":["Psalm 32:5–6","Daniel 9:4"],"refs":[{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]},{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null},{"text":"and thankful acknowledgment of his mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"section":null,"relations":{"bc1695":["105"],"wlc-modernized":["178"],"wsc":["98"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"of","position":2},{"text":"unto","position":null},{"text":"by the help of his Spirit;","position":null}]}],"page":"140","leaf":72},{"number":179,"question":"Are we to pray unto God only?","answer":"God only being able to search the hearts, hear the requests, pardon the sins, and fulfil the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.","segments":[{"text":"God only being able to search the hearts,","proofs":["1 Kings 8:39","Acts 1:24","Romans 8:27"],"refs":[{"printed":"1 Kings 8:39","osis":["1Kgs.8.39"]},{"printed":"Acts 1:24","osis":["Acts.1.24"]},{"printed":"Romans 8:27","osis":["Rom.8.27"]}],"note":null},{"text":"hear the requests,","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"pardon the sins,","proofs":["Micah 7:18"],"refs":[{"printed":"Micah 7:18","osis":["Mic.7.18"]}],"note":null},{"text":"and fulfil the desires of all;","proofs":["Psalm 145:18"],"refs":[{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"and only to be believed in,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"and worshiped with religious worship;","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null},{"text":"prayer, which is a special part thereof,","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"is to be made by all to him alone,","proofs":["Psalm 50:15"],"refs":[{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null},{"text":"and to none other.","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["179"],"wsc":["98"]},"diffs":[],"page":"140","leaf":72},{"number":180,"question":"What is it to pray in the name of Christ?","answer":"To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.","segments":[{"text":"To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake;","proofs":["John 14:13–14","16:24","Daniel 9:17"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"16:24","osis":["John.16.24"]},{"printed":"Daniel 9:17","osis":["Dan.9.17"]}],"note":null},{"text":"not by bare mentioning of his name,","proofs":["Matthew 7:21"],"refs":[{"printed":"Matthew 7:21","osis":["Matt.7.21"]}],"note":null},{"text":"but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.","proofs":["Hebrews 4:14–16","1 John 5:13–15"],"refs":[{"printed":"Hebrews 4:14–16","osis":["Heb.4.14-Heb.4.16"]},{"printed":"1 John 5:13–15","osis":["1John.5.13-1John.5.15"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["180"],"wsc":["98"]},"diffs":[],"page":"140","leaf":72},{"number":181,"question":"Why are we to pray in the name of Christ?","answer":"The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.","segments":[{"text":"The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator;","proofs":["John 14:6","Isaiah 59:2","Ephesians 3:12"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"Isaiah 59:2","osis":["Isa.59.2"]},{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null},{"text":"and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone,","proofs":["John 6:27","Hebrews 7:25–27","1 Timothy 2:5"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]},{"printed":"Hebrews 7:25–27","osis":["Heb.7.25-Heb.7.27"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"we are to pray in no other name but his only.","proofs":["Colossians 3:17","Hebrews 13:15"],"refs":[{"printed":"Colossians 3:17","osis":["Col.3.17"]},{"printed":"Hebrews 13:15","osis":["Heb.13.15"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["181"],"wsc":["98"]},"diffs":[],"page":"141","leaf":72},{"number":182,"question":"How doth the Spirit help us to pray?","answer":"We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.","segments":[{"text":"We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.","proofs":["Romans 8:26–27","Psalm 10:17","Zechariah 12:10"],"refs":[{"printed":"Romans 8:26–27","osis":["Rom.8.26-Rom.8.27"]},{"printed":"Psalm 10:17","osis":["Ps.10.17"]},{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["182"],"wsc":["98"]},"diffs":[],"page":"141","leaf":72},{"number":183,"question":"For whom are we to pray?","answer":"We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.","segments":[{"text":"We are to pray for the whole church of Christ upon earth;","proofs":["Ephesians 6:18","Psalm 28:9"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 28:9","osis":["Ps.28.9"]}],"note":null},{"text":"for magistrates,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"and ministers;","proofs":["Colossians 4:3"],"refs":[{"printed":"Colossians 4:3","osis":["Col.4.3"]}],"note":null},{"text":"for ourselves,","proofs":["Genesis 32:11"],"refs":[{"printed":"Genesis 32:11","osis":["Gen.32.11"]}],"note":null},{"text":"our brethren,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"yea, our enemies;","proofs":["Matthew 5:44"],"refs":[{"printed":"Matthew 5:44","osis":["Matt.5.44"]}],"note":null},{"text":"and for all sorts of men living,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"or that shall live hereafter;","proofs":["John 17:20","2 Samuel 7:29"],"refs":[{"printed":"John 17:20","osis":["John.17.20"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]}],"note":null},{"text":"but not for the dead,","proofs":["2 Samuel 12:21–23"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]}],"note":null},{"text":"nor for those that are known to have sinned the sin unto death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["183"],"wsc":["99"]},"diffs":[],"page":"141","leaf":72},{"number":184,"question":"For what things are we to pray?","answer":"We are to pray for all things tending to the glory of God, the welfare of the church, our own or others good; but not for anything that is unlawful.","segments":[{"text":"We are to pray for all things tending to the glory of God,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"the welfare of the church,","proofs":["Psalms 51:18","122:6"],"refs":[{"printed":"Psalms 51:18","osis":["Ps.51.18"]},{"printed":"122:6","osis":["Ps.122.6"]}],"note":null},{"text":"our own","proofs":["Matthew 7:11"],"refs":[{"printed":"Matthew 7:11","osis":["Matt.7.11"]}],"note":null},{"text":"or others good;","proofs":["Psalm 125:4"],"refs":[{"printed":"Psalm 125:4","osis":["Ps.125.4"]}],"note":null},{"text":"but not for anything that is unlawful.","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["184"],"wsc":["99"]},"diffs":[],"page":"142","leaf":73},{"number":185,"question":"How are we to pray?","answer":"We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.","segments":[{"text":"We are to pray with an awful apprehension of the majesty of God,","proofs":["Ecclesiastes 5:1"],"refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null},{"text":"and deep sense of our own unworthiness,","proofs":["Genesis 18:27","32:10"],"refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]},{"printed":"32:10","osis":["Gen.32.10"]}],"note":null},{"text":"necessities,","proofs":["Luke 15:17–19"],"refs":[{"printed":"Luke 15:17–19","osis":["Luke.15.17-Luke.15.19"]}],"note":null},{"text":"and sins;","proofs":["Luke 18:13–14"],"refs":[{"printed":"Luke 18:13–14","osis":["Luke.18.13-Luke.18.14"]}],"note":null},{"text":"with penitent,","proofs":["Psalm 51:17"],"refs":[{"printed":"Psalm 51:17","osis":["Ps.51.17"]}],"note":null},{"text":"thankful,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"and enlarged hearts;","proofs":["1 Samuel 1:15","2:1"],"refs":[{"printed":"1 Samuel 1:15","osis":["1Sam.1.15"]},{"printed":"2:1","osis":["1Sam.2.1"]}],"note":null},{"text":"with understanding,","proofs":["1 Corinthians 14:15"],"refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"note":null},{"text":"faith,","proofs":["Mark 11:24","James 1:6"],"refs":[{"printed":"Mark 11:24","osis":["Mark.11.24"]},{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"sincerity,","proofs":["Psalms 145:18","17:1"],"refs":[{"printed":"Psalms 145:18","osis":["Ps.145.18"]},{"printed":"17:1","osis":["Ps.17.1"]}],"note":null},{"text":"fervency,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"love,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"and perseverance,","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"waiting upon him,","proofs":["Micah 7:7"],"refs":[{"printed":"Micah 7:7","osis":["Mic.7.7"]}],"note":null},{"text":"with humble submission to his will.","proofs":["Matthew 26:39"],"refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["185"],"wsc":["99"]},"diffs":[],"page":"142","leaf":73},{"number":186,"question":"What rule hath God given for our direction in the duty of prayer?","answer":"The whole word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s prayer.","segments":[{"text":"The whole word of God is of use to direct us in the duty of prayer;","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s prayer.","proofs":["Matthew 6:9–13","Luke 11:2–4"],"refs":[{"printed":"Matthew 6:9–13","osis":["Matt.6.9-Matt.6.13"]},{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null}],"section":null,"relations":{"bc1695":["106"],"wlc-modernized":["186"],"wsc":["99"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"the duty of","position":null},{"text":"form of","position":null},{"text":"our Savior","position":null}]}],"page":"142","leaf":73},{"number":187,"question":"How is the Lord’s prayer to be used?","answer":"The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.","segments":[{"text":"The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.","proofs":["Matthew 6:9","Luke 11:2"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Luke 11:2","osis":["Luke.11.2"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["187"],"wsc":["99"]},"diffs":[],"page":"142","leaf":73},{"number":188,"question":"Of how many parts doth the Lord’s prayer consist?","answer":"The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.","segments":[{"text":"The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"wlc-modernized":["188"],"wsc":["99"]},"diffs":[],"page":"143","leaf":73},{"number":189,"question":"What doth the preface of the Lord’s prayer teach us?","answer":"The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven,) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.","segments":[{"text":"The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven,)","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein;","proofs":["Luke 11:13","Romans 8:15"],"refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"with reverence, and all other childlike dispositions,","proofs":["Isaiah 64:9"],"refs":[{"printed":"Isaiah 64:9","osis":["Isa.64.9"]}],"note":null},{"text":"heavenly affections,","proofs":["Psalm 123:1","Lamentations 3:41"],"refs":[{"printed":"Psalm 123:1","osis":["Ps.123.1"]},{"printed":"Lamentations 3:41","osis":["Lam.3.41"]}],"note":null},{"text":"and due apprehensions of his sovereign power, majesty, and gracious condescension:","proofs":["Isaiah 63:15–16","Nehemiah 1:4–6"],"refs":[{"printed":"Isaiah 63:15–16","osis":["Isa.63.15-Isa.63.16"]},{"printed":"Nehemiah 1:4–6","osis":["Neh.1.4-Neh.1.6"]}],"note":null},{"text":"as also, to pray with and for others.","proofs":["Acts 12:5"],"refs":[{"printed":"Acts 12:5","osis":["Acts.12.5"]}],"note":null}],"section":null,"relations":{"bc1695":["107"],"wlc-modernized":["189"],"wsc":["100"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"(contained in these words,","position":null},{"text":"when we pray,","position":null},{"text":"with confidence of his fatherly goodness, and our interest therein; with","position":null},{"text":"all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension:","position":null},{"text":"also,","position":null}]}],"page":"143","leaf":73},{"number":190,"question":"What do we pray for in the first petition?","answer":"In the first petition (which is, Hallowed be thy name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.","segments":[{"text":"In the first petition (which is, Hallowed be thy name,)","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him,","proofs":["Psalm 67:2–3"],"refs":[{"printed":"Psalm 67:2–3","osis":["Ps.67.2-Ps.67.3"]}],"note":null},{"text":"his titles,","proofs":["Psalm 83:18"],"refs":[{"printed":"Psalm 83:18","osis":["Ps.83.18"]}],"note":null},{"text":"attributes,","proofs":["Psalm 86:10–13, 15"],"refs":[{"printed":"Psalm 86:10–13, 15","osis":["Ps.86.10-Ps.86.13","Ps.86.15"]}],"note":null},{"text":"ordinances, word,","proofs":["2 Thessalonians 3:1","Psalms 147:19–20","138:1–3","2 Corinthians 2:14–15"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]},{"printed":"Psalms 147:19–20","osis":["Ps.147.19-Ps.147.20"]},{"printed":"138:1–3","osis":["Ps.138.1-Ps.138.3"]},{"printed":"2 Corinthians 2:14–15","osis":["2Cor.2.14-2Cor.2.15"]}],"note":null},{"text":"works, and whatsoever he is pleased to make himself known by;","proofs":["Psalm 145"],"refs":[{"printed":"Psalm 145","osis":["Ps.145"]}],"note":null},{"text":"and to glorify him in thought, word,","proofs":["Psalms 103:1","19:14"],"refs":[{"printed":"Psalms 103:1","osis":["Ps.103.1"]},{"printed":"19:14","osis":["Ps.19.14"]}],"note":null},{"text":"and deed:","proofs":["Philippians 1:9, 11"],"refs":[{"printed":"Philippians 1:9, 11","osis":["Phil.1.9","Phil.1.11"]}],"note":null},{"text":"that he would prevent and remove atheism,","proofs":["Psalm 67:1–4"],"refs":[{"printed":"Psalm 67:1–4","osis":["Ps.67.1-Ps.67.4"]}],"note":null},{"text":"ignorance,","proofs":["Ephesians 1:17–18"],"refs":[{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"idolatry,","proofs":["Psalm 97:7"],"refs":[{"printed":"Psalm 97:7","osis":["Ps.97.7"]}],"note":null},{"text":"profaneness,","proofs":["Psalm 74:18, 22–23"],"refs":[{"printed":"Psalm 74:18, 22–23","osis":["Ps.74.18","Ps.74.22-Ps.74.23"]}],"note":null},{"text":"and whatsoever is dishonorable to him;","proofs":["2 Kings 19:15–16"],"refs":[{"printed":"2 Kings 19:15–16","osis":["2Kgs.19.15-2Kgs.19.16"]}],"note":null},{"text":"and, by his overruling providence, direct and dispose of all things to his own glory.","proofs":["2 Chronicles 20:6, 10–12","Psalms 83","140:4, 8"],"refs":[{"printed":"2 Chronicles 20:6, 10–12","osis":["2Chr.20.6","2Chr.20.10-2Chr.20.12"]},{"printed":"Psalms 83","osis":["Ps.83"]},{"printed":"140:4, 8","osis":["Ps.140.4","Ps.140.8"]}],"note":null}],"section":null,"relations":{"bc1695":["108"],"wlc-modernized":["190"],"wsc":["101"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright,","position":null},{"text":"by his grace","position":null},{"text":"and incline","position":null},{"text":"know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to","position":null},{"text":"thought, word,","position":null},{"text":"deed:","position":null},{"text":"prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and","position":null},{"text":"of","position":2}]}],"page":"143","leaf":73},{"number":191,"question":"What do we pray for in the second petition?","answer":"In the second petition (which is, Thy kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.","segments":[{"text":"In the second petition (which is, Thy kingdom come,)","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan,","proofs":["Ephesians 2:2–3"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]}],"note":null},{"text":"we pray, that the kingdom of sin and Satan may be destroyed,","proofs":["Psalm 68:1, 18","Revelation 12:10–11"],"refs":[{"printed":"Psalm 68:1, 18","osis":["Ps.68.1","Ps.68.18"]},{"printed":"Revelation 12:10–11","osis":["Rev.12.10-Rev.12.11"]}],"note":null},{"text":"the gospel propagated throughout the world,","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"the Jews called,","proofs":["Romans 10:1"],"refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"note":null},{"text":"the fulness of the Gentiles brought in;","proofs":["John 17:9, 20","Romans 11:25–26","Psalm 67"],"refs":[{"printed":"John 17:9, 20","osis":["John.17.9","John.17.20"]},{"printed":"Romans 11:25–26","osis":["Rom.11.25-Rom.11.26"]},{"printed":"Psalm 67","osis":["Ps.67"]}],"note":null},{"text":"the church furnished with all gospel officers and ordinances,","proofs":["Matthew 9:38","2 Thessalonians 3:1"],"refs":[{"printed":"Matthew 9:38","osis":["Matt.9.38"]},{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"purged from corruption,","proofs":["Malachi 1:11","Zephaniah 3:9"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"Zephaniah 3:9","osis":["Zeph.3.9"]}],"note":null},{"text":"countenanced and maintained by the civil magistrate:","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted:","proofs":["Acts 4:29–30","Ephesians 6:18–20","Romans 15:29–30, 32","2 Thessalonians 1:11","2:16–17"],"refs":[{"printed":"Acts 4:29–30","osis":["Acts.4.29-Acts.4.30"]},{"printed":"Ephesians 6:18–20","osis":["Eph.6.18-Eph.6.20"]},{"printed":"Romans 15:29–30, 32","osis":["Rom.15.29-Rom.15.30","Rom.15.32"]},{"printed":"2 Thessalonians 1:11","osis":["2Thess.1.11"]},{"printed":"2:16–17","osis":["2Thess.2.16-2Thess.2.17"]}],"note":null},{"text":"that Christ would rule in our hearts here,","proofs":["Ephesians 3:14–20"],"refs":[{"printed":"Ephesians 3:14–20","osis":["Eph.3.14-Eph.3.20"]}],"note":null},{"text":"and hasten the time of his second coming, and our reigning with him forever:","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null},{"text":"and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.","proofs":["Isaiah 64:1–2","Revelation 4:8–11"],"refs":[{"printed":"Isaiah 64:1–2","osis":["Isa.64.1-Isa.64.2"]},{"printed":"Revelation 4:8–11","osis":["Rev.4.8-Rev.4.11"]}],"note":null}],"section":null,"relations":{"bc1695":["109"],"wlc-modernized":["191"],"wsc":["102"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan,","position":null},{"text":"sin and Satan","position":2},{"text":"destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; the church furnished with all gospel officers","position":null},{"text":"ordinances, purged from corruption, countenanced","position":null},{"text":"maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet","position":null},{"text":"their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever:","position":null},{"text":"he would be pleased so to exercise","position":null},{"text":"his power in all the world, as","position":null},{"text":"best conduce to these ends.","position":null}]}],"page":"144","leaf":74},{"number":192,"question":"What do we pray for in the third petition?","answer":"In the third petition (which is, Thy will be done in earth, as it is in heaven,) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.","segments":[{"text":"In the third petition (which is, Thy will be done in earth, as it is in heaven,)","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God,","proofs":["Romans 7:18","Job 21:14","1 Corinthians 2:14"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Job 21:14","osis":["Job.21.14"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"but prone to rebel against his word,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"to repine and murmur against his providence,","proofs":["Exodus 17:7","Numbers 14:2"],"refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]},{"printed":"Numbers 14:2","osis":["Num.14.2"]}],"note":null},{"text":"and wholly inclined to do the will of the flesh, and of the devil:","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null},{"text":"we pray, that God would by his Spirit take away from ourselves and others all blindness,","proofs":["Ephesians 1:17–18"],"refs":[{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"weakness,","proofs":["Ephesians 3:16"],"refs":[{"printed":"Ephesians 3:16","osis":["Eph.3.16"]}],"note":null},{"text":"indisposedness,","proofs":["Matthew 26:40–41"],"refs":[{"printed":"Matthew 26:40–41","osis":["Matt.26.40-Matt.26.41"]}],"note":null},{"text":"and perverseness of heart;","proofs":["Jeremiah 31:18–19"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]}],"note":null},{"text":"and by his grace make us able and willing to know, do, and submit to his will in all things,","proofs":["Psalm 119:1, 8, 35–36"],"refs":[{"printed":"Psalm 119:1, 8, 35–36","osis":["Ps.119.1","Ps.119.8","Ps.119.35-Ps.119.36"]}],"note":null},{"text":"with the like humility,","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null},{"text":"cheerfulness,","proofs":["Psalm 100:2","Job 1:21","2 Samuel 15:25–26"],"refs":[{"printed":"Psalm 100:2","osis":["Ps.100.2"]},{"printed":"Job 1:21","osis":["Job.1.21"]},{"printed":"2 Samuel 15:25–26","osis":["2Sam.15.25-2Sam.15.26"]}],"note":null},{"text":"faithfulness,","proofs":["Isaiah 38:3"],"refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"note":null},{"text":"diligence,","proofs":["Psalm 119:4–5"],"refs":[{"printed":"Psalm 119:4–5","osis":["Ps.119.4-Ps.119.5"]}],"note":null},{"text":"zeal,","proofs":["Romans 12:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"note":null},{"text":"sincerity,","proofs":["Psalm 119:80"],"refs":[{"printed":"Psalm 119:80","osis":["Ps.119.80"]}],"note":null},{"text":"and constancy,","proofs":["Psalm 119:112"],"refs":[{"printed":"Psalm 119:112","osis":["Ps.119.112"]}],"note":null},{"text":"as the angels do in heaven.","proofs":["Isaiah 6:2–3","Psalm 103:20–21","Matthew 18:10"],"refs":[{"printed":"Isaiah 6:2–3","osis":["Isa.6.2-Isa.6.3"]},{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]},{"printed":"Matthew 18:10","osis":["Matt.18.10"]}],"note":null}],"section":null,"relations":{"bc1695":["110"],"wlc-modernized":["192"],"wsc":["103"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"in","position":1},{"text":"acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil:","position":null},{"text":"would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and","position":null},{"text":"do,","position":null},{"text":"with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy,","position":null}]}],"page":"145","leaf":74},{"number":193,"question":"What do we pray for in the fourth petition?","answer":"In the fourth petition (which is, Give us this day our daily bread,) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.","segments":[{"text":"In the fourth petition (which is, Give us this day our daily bread,)","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them;","proofs":["Genesis 2:17","3:17","Romans 8:20–22","Deuteronomy 28:15–17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:17","osis":["Gen.3.17"]},{"printed":"Romans 8:20–22","osis":["Rom.8.20-Rom.8.22"]},{"printed":"Deuteronomy 28:15–17","osis":["Deut.28.15-Deut.28.17"]}],"note":null},{"text":"and that neither they of themselves are able to sustain us,","proofs":["Deuteronomy 8:3"],"refs":[{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]}],"note":null},{"text":"nor we to merit,","proofs":["Genesis 32:10"],"refs":[{"printed":"Genesis 32:10","osis":["Gen.32.10"]}],"note":null},{"text":"or by our own industry to procure them;","proofs":["Deuteronomy 8:17–18"],"refs":[{"printed":"Deuteronomy 8:17–18","osis":["Deut.8.17-Deut.8.18"]}],"note":null},{"text":"but prone to desire,","proofs":["Jeremiah 6:13","Mark 7:21–22"],"refs":[{"printed":"Jeremiah 6:13","osis":["Jer.6.13"]},{"printed":"Mark 7:21–22","osis":["Mark.7.21-Mark.7.22"]}],"note":null},{"text":"get,","proofs":["Hosea 12:7"],"refs":[{"printed":"Hosea 12:7","osis":["Hos.12.7"]}],"note":null},{"text":"and use them unlawfully:","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null},{"text":"we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them;","proofs":["Genesis 43:12–14","28:20","Ephesians 4:28","2 Thessalonians 3:11–12","Philippians 4:6"],"refs":[{"printed":"Genesis 43:12–14","osis":["Gen.43.12-Gen.43.14"]},{"printed":"28:20","osis":["Gen.28.20"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"2 Thessalonians 3:11–12","osis":["2Thess.3.11-2Thess.3.12"]},{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"and have the same continued and blessed unto us in our holy and comfortable use of them,","proofs":["1 Timothy 4:3–5"],"refs":[{"printed":"1 Timothy 4:3–5","osis":["1Tim.4.3-1Tim.4.5"]}],"note":null},{"text":"and contentment in them;","proofs":["1 Timothy 6:6–8"],"refs":[{"printed":"1 Timothy 6:6–8","osis":["1Tim.6.6-1Tim.6.8"]}],"note":null},{"text":"and be kept from all things that are contrary to our temporal support and comfort.","proofs":["Proverbs 30:8–9"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]}],"note":null}],"section":null,"relations":{"bc1695":["111"],"wlc-modernized":["193"],"wsc":["104"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully:","position":null},{"text":"for ourselves and others,","position":null},{"text":"both they and we, waiting upon the providence","position":null},{"text":"God from day to day in the use of lawful means, may, of his","position":null},{"text":"and as to his fatherly wisdom shall seem best, enjoy","position":null},{"text":"them; and have","position":null},{"text":"same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all","position":null},{"text":"that are contrary to our temporal support","position":null},{"text":"comfort.","position":null}]}],"page":"145","leaf":74},{"number":194,"question":"What do we pray for in the fifth petition?","answer":"In the fifth petition (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.","segments":[{"text":"In the fifth petition (which is, Forgive us our debts, as we forgive our debtors,)","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt:","proofs":["Romans 3:9–22","Matthew 18:24–25","Psalm 130:3–4"],"refs":[{"printed":"Romans 3:9–22","osis":["Rom.3.9-Rom.3.22"]},{"printed":"Matthew 18:24–25","osis":["Matt.18.24-Matt.18.25"]},{"printed":"Psalm 130:3–4","osis":["Ps.130.3-Ps.130.4"]}],"note":null},{"text":"we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin,","proofs":["Romans 3:24–26","Hebrews 9:22"],"refs":[{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]},{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null},{"text":"accept us in his Beloved;","proofs":["Ephesians 1:6–7"],"refs":[{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]}],"note":null},{"text":"continue his favor and grace to us,","proofs":["2 Peter 1:2"],"refs":[{"printed":"2 Peter 1:2","osis":["2Pet.1.2"]}],"note":null},{"text":"pardon our daily failings,","proofs":["Hosea 14:2","Jeremiah 14:7"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]},{"printed":"Jeremiah 14:7","osis":["Jer.14.7"]}],"note":null},{"text":"and fill us with peace and joy, in giving us daily more and more assurance of forgiveness;","proofs":["Romans 15:13","Psalm 51:7–10, 12"],"refs":[{"printed":"Romans 15:13","osis":["Rom.15.13"]},{"printed":"Psalm 51:7–10, 12","osis":["Ps.51.7-Ps.51.10","Ps.51.12"]}],"note":null},{"text":"which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.","proofs":["Luke 11:4","Matthew 6:14–15","18:35"],"refs":[{"printed":"Luke 11:4","osis":["Luke.11.4"]},{"printed":"Matthew 6:14–15","osis":["Matt.6.14-Matt.6.15"]},{"printed":"18:35","osis":["Matt.18.35"]}],"note":null}],"section":null,"relations":{"bc1695":["112"],"wlc-modernized":["194"],"wsc":["105"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt:","position":null},{"text":"for ourselves and others,","position":null},{"text":"of his free grace","position":null},{"text":"through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us,","position":null},{"text":"daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness;","position":null},{"text":"emboldened to ask, and","position":null},{"text":"expect, when","position":null},{"text":"have this testimony in ourselves, that we","position":null},{"text":"their offenses.","position":null}]}],"page":"146","leaf":75},{"number":195,"question":"What do we pray for in the sixth petition?","answer":"In the sixth petition (which is, And lead us not into temptation, but deliver us from evil,) acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.","segments":[{"text":"In the sixth petition (which is, And lead us not into temptation, but deliver us from evil,)","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations;","proofs":["2 Chronicles 32:31"],"refs":[{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]}],"note":null},{"text":"that Satan,","proofs":["1 Chronicles 21:1"],"refs":[{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"the world,","proofs":["Luke 21:34","Mark 4:19"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]},{"printed":"Mark 4:19","osis":["Mark.4.19"]}],"note":null},{"text":"and the flesh, are ready powerfully to draw us aside, and ensnare us;","proofs":["James 1:14"],"refs":[{"printed":"James 1:14","osis":["Jas.1.14"]}],"note":null},{"text":"and that we, even after the pardon of our sins, by reason of our corruption,","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"weakness, and want of watchfulness,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"are not only subject to be tempted, and forward to expose ourselves unto temptations,","proofs":["Matthew 26:69–72","Galatians 2:11–14","2 Chronicles 18:3","19:2"],"refs":[{"printed":"Matthew 26:69–72","osis":["Matt.26.69-Matt.26.72"]},{"printed":"Galatians 2:11–14","osis":["Gal.2.11-Gal.2.14"]},{"printed":"2 Chronicles 18:3","osis":["2Chr.18.3"]},{"printed":"19:2","osis":["2Chr.19.2"]}],"note":null},{"text":"but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them;","proofs":["Romans 7:23–24","1 Chronicles 21:1–4","2 Chronicles 16:7–10"],"refs":[{"printed":"Romans 7:23–24","osis":["Rom.7.23-Rom.7.24"]},{"printed":"1 Chronicles 21:1–4","osis":["1Chr.21.1-1Chr.21.4"]},{"printed":"2 Chronicles 16:7–10","osis":["2Chr.16.7-2Chr.16.10"]}],"note":null},{"text":"and worthy to be left under the power of them:","proofs":["Psalm 81:11–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]}],"note":null},{"text":"we pray, that God would so overrule the world and all in it,","proofs":["John 17:15"],"refs":[{"printed":"John 17:15","osis":["John.17.15"]}],"note":null},{"text":"subdue the flesh,","proofs":["Psalm 51:10"],"refs":[{"printed":"Psalm 51:10","osis":["Ps.51.10"]}],"note":null},{"text":"and restrain Satan,","proofs":["2 Corinthians 12:7–8"],"refs":[{"printed":"2 Corinthians 12:7–8","osis":["2Cor.12.7-2Cor.12.8"]}],"note":null},{"text":"order all things,","proofs":["1 Corinthians 10:12–13"],"refs":[{"printed":"1 Corinthians 10:12–13","osis":["1Cor.10.12-1Cor.10.13"]}],"note":null},{"text":"bestow and bless all means of grace,","proofs":["Hebrews 13:20–21"],"refs":[{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]}],"note":null},{"text":"and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin;","proofs":["Matthew 26:41","Psalm 19:13"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Psalm 19:13","osis":["Ps.19.13"]}],"note":null},{"text":"or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation;","proofs":["Ephesians 3:14–17","1 Thessalonians 3:13","Jude 24"],"refs":[{"printed":"Ephesians 3:14–17","osis":["Eph.3.14-Eph.3.17"]},{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"Jude 24","osis":["Jude.1.24"]}],"note":null},{"text":"or when fallen, raised again and recovered out of it,","proofs":["Psalm 51:12"],"refs":[{"printed":"Psalm 51:12","osis":["Ps.51.12"]}],"note":null},{"text":"and have a sanctified use and improvement thereof:","proofs":["1 Peter 5:8–10"],"refs":[{"printed":"1 Peter 5:8–10","osis":["1Pet.5.8-1Pet.5.10"]}],"note":null},{"text":"that our sanctification and salvation may be perfected,","proofs":["2 Corinthians 13:7, 9"],"refs":[{"printed":"2 Corinthians 13:7, 9","osis":["2Cor.13.7","2Cor.13.9"]}],"note":null},{"text":"Satan trodden under our feet,","proofs":["Romans 16:20","Luke 22:31–32"],"refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]},{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]}],"note":null},{"text":"and we fully freed from sin, temptation, and all evil, forever.","proofs":["John 17:15","1 Thessalonians 5:23"],"refs":[{"printed":"John 17:15","osis":["John.17.15"]},{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"section":null,"relations":{"bc1695":["113"],"wlc-modernized":["195"],"wsc":["106"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them:","position":null},{"text":"so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken","position":null},{"text":"to watchfulness in the use of them, that we and all his people may by his providence be kept","position":null},{"text":"if tempted, that by his Spirit we may be powerfully supported","position":null},{"text":"enabled to stand in the hour of temptation; or","position":null},{"text":"fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and","position":null},{"text":"fully freed from sin, temptation, and all evil, forever.","position":null}]}],"page":"147","leaf":75},{"number":196,"question":"What doth the conclusion of the Lord’s prayer teach us?","answer":"The conclusion of the Lord’s prayer (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.), teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him, that he will fulfil our requests. And, to testify this our desire and assurance, we say, Amen.","segments":[{"text":"The conclusion of the Lord’s prayer (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.),","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"teacheth us to enforce our petitions with arguments,","proofs":["Romans 15:30"],"refs":[{"printed":"Romans 15:30","osis":["Rom.15.30"]}],"note":null},{"text":"which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God;","proofs":["Daniel 9:4, 7–9, 16–19"],"refs":[{"printed":"Daniel 9:4, 7–9, 16–19","osis":["Dan.9.4","Dan.9.7-Dan.9.9","Dan.9.16-Dan.9.19"]}],"note":null},{"text":"and with our prayers to join praises,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency;","proofs":["1 Chronicles 29:10–13"],"refs":[{"printed":"1 Chronicles 29:10–13","osis":["1Chr.29.10-1Chr.29.13"]}],"note":null},{"text":"in regard whereof, as he is able and willing to help us,","proofs":["Ephesians 3:20–21","Luke 11:13"],"refs":[{"printed":"Ephesians 3:20–21","osis":["Eph.3.20-Eph.3.21"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":null},{"text":"so we by faith are emboldened to plead with him that he would,","proofs":["2 Chronicles 20:6, 11"],"refs":[{"printed":"2 Chronicles 20:6, 11","osis":["2Chr.20.6","2Chr.20.11"]}],"note":null},{"text":"and quietly to rely upon him, that he will fulfil our requests.","proofs":["2 Chronicles 14:11"],"refs":[{"printed":"2 Chronicles 14:11","osis":["2Chr.14.11"]}],"note":null},{"text":"And, to testify this our desire and assurance, we say, Amen.","proofs":["1 Corinthians 14:16","Revelation 22:20–21"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"Revelation 22:20–21","osis":["Rev.22.20-Rev.22.21"]}],"note":null}],"section":null,"relations":{"bc1695":["114"],"wlc-modernized":["196"],"wsc":["107"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"forever.","position":null},{"text":"enforce","position":null},{"text":"petitions with arguments, which are to be taken, not from any worthiness","position":null},{"text":"ourselves, or in any other creature, but","position":null},{"text":"with","position":2},{"text":"join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with","position":null},{"text":"that he would,","position":null},{"text":"quietly","position":null},{"text":"rely upon","position":null},{"text":"that he will fulfil our requests.","position":null},{"text":"to testify this","position":null}]}],"page":"148","leaf":76}],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"wlc-modernized","kind":"catechism","title":"Westminster Larger Catechism (modernized)","short":"WLC","aliases":["Larger Catechism"],"authors":["Westminster Assembly"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1647,"first_published":1648,"adopted":[{"by":"Church of Scotland","year":1648}]},"year":1647,"edition":null,"source":null,"image":null,"modernized":"wlc","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"bc1695-modernized","relation":"parallel"},{"document":"wlc","relation":"same"},{"document":"wsc-modernized","relation":"parallel"}],"provenance":{"witness":null,"transcription":{"from":"wlc","checked":[]},"license":"public-domain","notes":"`wlc` with its spelling modernized from `scripts/modernize-dictionary.json`, made by the API’s build: its only files are its diffs against the modernized copies it relates to (`diffs/`), which `npm run diff` writes."},"chapter_count":0,"paragraph_count":0,"question_count":196,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/wlc-modernized","chapters":[],"sections":[],"questions":[{"number":1,"question":"What is the chief and highest end of man?","answer":"Man’s chief and highest end is to glorify God, and fully to enjoy him forever.","segments":[{"text":"Man’s chief and highest end is to glorify God,","proofs":["Romans 11:36","1 Corinthians 10:31"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"and fully to enjoy him forever.","proofs":["Psalm 73:24–28","John 17:21–23"],"refs":[{"printed":"Psalm 73:24–28","osis":["Ps.73.24-Ps.73.28"]},{"printed":"John 17:21–23","osis":["John.17.21-John.17.23"]}],"note":null}],"section":null,"relations":{"wlc":["1"],"wsc-modernized":["1"]},"diffs":[],"page":"69","leaf":36},{"number":2,"question":"How does it appear that there is a God?","answer":"The very light of nature in man, and the works of God, declare plainly that there is a God; but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.","segments":[{"text":"The very light of nature in man, and the works of God, declare plainly that there is a God;","proofs":["Romans 1:19–20","Psalm 19:1–3","Acts 17:28"],"refs":[{"printed":"Romans 1:19–20","osis":["Rom.1.19-Rom.1.20"]},{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]},{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null},{"text":"but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.","proofs":["1 Corinthians 2:9–10","2 Timothy 3:15–17","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 2:9–10","osis":["1Cor.2.9-1Cor.2.10"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["3"],"wlc":["2"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"very","position":null},{"text":"declare","position":null},{"text":"that","position":null},{"text":"sufficiently","position":null},{"text":"reveal him unto men","position":null},{"text":"their","position":null}]}],"page":"69","leaf":36},{"number":3,"question":"What is the word of God?","answer":"The holy scriptures of the Old and New Testament are the word of God, the only rule of faith and obedience.","segments":[{"text":"The holy scriptures of the Old and New Testament are the word of God,","proofs":["2 Timothy 3:16","2 Peter 1:19–21"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]}],"note":null},{"text":"the only rule of faith and obedience.","proofs":["Ephesians 2:20","Revelation 22:18–19","Isaiah 8:20","Luke 16:29, 31","Galatians 1:8–9","2 Timothy 3:15–16"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"2 Timothy 3:15–16","osis":["2Tim.3.15-2Tim.3.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["4"],"wlc":["3"],"wsc-modernized":["2"]},"diffs":[],"page":"70","leaf":37},{"number":4,"question":"How does it appear that the scriptures are the word of God?","answer":"The scriptures manifest themselves to be the word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.","segments":[{"text":"The scriptures manifest themselves to be the word of God, by their majesty","proofs":["Hosea 8:12","1 Corinthians 2:6–7, 13","Psalm 119:18, 129"],"refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]},{"printed":"1 Corinthians 2:6–7, 13","osis":["1Cor.2.6-1Cor.2.7","1Cor.2.13"]},{"printed":"Psalm 119:18, 129","osis":["Ps.119.18","Ps.119.129"]}],"note":null},{"text":"and purity;","proofs":["Psalms 12:6","119:140"],"refs":[{"printed":"Psalms 12:6","osis":["Ps.12.6"]},{"printed":"119:140","osis":["Ps.119.140"]}],"note":null},{"text":"by the consent of all the parts,","proofs":["Acts 10:43","26:22"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]},{"printed":"26:22","osis":["Acts.26.22"]}],"note":null},{"text":"and the scope of the whole, which is to give all glory to God;","proofs":["Romans 3:19, 27"],"refs":[{"printed":"Romans 3:19, 27","osis":["Rom.3.19","Rom.3.27"]}],"note":null},{"text":"by their light and power to convince and convert sinners, to comfort and build up believers unto salvation:","proofs":["Acts 18:28","Hebrews 4:12","James 1:18","Psalm 19:7–9","Romans 15:4","Acts 20:32"],"refs":[{"printed":"Acts 18:28","osis":["Acts.18.28"]},{"printed":"Hebrews 4:12","osis":["Heb.4.12"]},{"printed":"James 1:18","osis":["Jas.1.18"]},{"printed":"Psalm 19:7–9","osis":["Ps.19.7-Ps.19.9"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null},{"text":"but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.","proofs":["John 16:13–14","1 John 2:20, 27","John 20:31"],"refs":[{"printed":"John 16:13–14","osis":["John.16.13-John.16.14"]},{"printed":"1 John 2:20, 27","osis":["1John.2.20","1John.2.27"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"wlc":["4"],"wsc-modernized":["2"]},"diffs":[],"page":"70","leaf":37},{"number":5,"question":"What do the scriptures principally teach?","answer":"The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.","segments":[{"text":"The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["6"],"wlc":["5"],"wsc-modernized":["3"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"principally teach,","position":null},{"text":"is","position":null}]}],"page":"70","leaf":37},{"number":6,"question":"What do the scriptures make known of God?","answer":"The scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.","segments":[{"text":"The scriptures make known what God is,","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"the persons in the Godhead,","proofs":["Matthew 3:16–17"],"refs":[{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]}],"note":null},{"text":"his decrees,","proofs":["Acts 15:14–15, 17–18","Isaiah 46:9"],"refs":[{"printed":"Acts 15:14–15, 17–18","osis":["Acts.15.14-Acts.15.15","Acts.15.17-Acts.15.18"]},{"printed":"Isaiah 46:9","osis":["Isa.46.9"]}],"note":null},{"text":"and the execution of his decrees.","proofs":["Acts 4:27–28"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]}],"note":null}],"section":null,"relations":{"wlc":["6"],"wsc-modernized":["3"]},"diffs":[],"page":"70","leaf":37},{"number":7,"question":"What is God?","answer":"God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.","segments":[{"text":"God is a Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"in and of himself infinite in being,","proofs":["Exodus 3:14","Job 11:7–9"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]}],"note":null},{"text":"glory,","proofs":["Acts 7:2"],"refs":[{"printed":"Acts 7:2","osis":["Acts.7.2"]}],"note":null},{"text":"blessedness,","proofs":["1 Timothy 6:15"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null},{"text":"and perfection;","proofs":["Matthew 5:48"],"refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"note":null},{"text":"all-sufficient,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null},{"text":"eternal,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"unchangeable,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"incomprehensible,","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null},{"text":"everywhere present,","proofs":["Psalm 139:1–13"],"refs":[{"printed":"Psalm 139:1–13","osis":["Ps.139.1-Ps.139.13"]}],"note":null},{"text":"almighty,","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"knowing all things,","proofs":["Hebrews 4:13","Psalm 147:5"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]},{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"most wise,","proofs":["Romans 16:27"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":null},{"text":"most holy,","proofs":["Isaiah 6:3","Revelation 15:4"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]},{"printed":"Revelation 15:4","osis":["Rev.15.4"]}],"note":null},{"text":"most just,","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null},{"text":"most merciful and gracious, long-suffering, and abundant in goodness and truth.","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["7"],"wlc":["7"],"wsc-modernized":["4"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"in and of himself","position":null},{"text":"in being, glory, blessedness, and perfection; all-sufficient,","position":null},{"text":"unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful","position":null},{"text":"gracious, long-suffering, and abundant","position":null}]}],"page":"71","leaf":37},{"number":8,"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":["Deuteronomy 6:4","1 Corinthians 8:4, 6","Jeremiah 10:10"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["8"],"wlc":["8"],"wsc-modernized":["5"]},"diffs":[],"page":"71","leaf":37},{"number":9,"question":"How many persons are there in the Godhead?","answer":"There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.","segments":[{"text":"There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.","proofs":["Matthew 3:16–17","28:19","2 Corinthians 13:14","John 10:30"],"refs":[{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"John 10:30","osis":["John.10.30"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["9"],"wlc":["9"],"wsc-modernized":["6"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"be","position":null},{"text":"Ghost;","position":null},{"text":"true, eternal","position":null},{"text":"substance,","position":null},{"text":"although distinguished by their personal properties.","position":null}]}],"page":"71","leaf":37},{"number":10,"question":"What are the personal properties of the three persons in the Godhead?","answer":"It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.","segments":[{"text":"It is proper to the Father to beget the Son,","proofs":["Hebrews 1:5–6, 8"],"refs":[{"printed":"Hebrews 1:5–6, 8","osis":["Heb.1.5-Heb.1.6","Heb.1.8"]}],"note":null},{"text":"and to the Son to be begotten of the Father,","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null},{"text":"and to the Holy Ghost to proceed from the Father and the Son from all eternity.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"section":null,"relations":{"wlc":["10"],"wsc-modernized":["6"]},"diffs":[],"page":"71","leaf":37},{"number":11,"question":"How does it appear that the Son and the Holy Ghost are God equal with the Father?","answer":"The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.","segments":[{"text":"The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names,","proofs":["Isaiah 6:3, 5, 8","John 12:41","Acts 28:25","1 John 5:20","Acts 5:3–4"],"refs":[{"printed":"Isaiah 6:3, 5, 8","osis":["Isa.6.3","Isa.6.5","Isa.6.8"]},{"printed":"John 12:41","osis":["John.12.41"]},{"printed":"Acts 28:25","osis":["Acts.28.25"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"attributes,","proofs":["John 1:1","Isaiah 9:6","John 2:24–25","1 Corinthians 2:10–11"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"John 2:24–25","osis":["John.2.24-John.2.25"]},{"printed":"1 Corinthians 2:10–11","osis":["1Cor.2.10-1Cor.2.11"]}],"note":null},{"text":"works,","proofs":["Colossians 1:16","Genesis 1:2"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Genesis 1:2","osis":["Gen.1.2"]}],"note":null},{"text":"and worship,","proofs":["Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"as are proper to God only.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"wlc":["11"],"wsc-modernized":["6"]},"diffs":[],"page":"71","leaf":37},{"number":12,"question":"What are the decrees of God?","answer":"God’s decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he has, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.","segments":[{"text":"God’s decrees are the wise, free, and holy acts of the counsel of his will,","proofs":["Ephesians 1:11","Romans 11:33","9:14–15, 18"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"9:14–15, 18","osis":["Rom.9.14-Rom.9.15","Rom.9.18"]}],"note":null},{"text":"whereby, from all eternity, he has, for his own glory, unchangeably foreordained whatsoever comes to pass in time,","proofs":["Ephesians 1:4, 11","Romans 9:22–23","Psalm 33:11"],"refs":[{"printed":"Ephesians 1:4, 11","osis":["Eph.1.4","Eph.1.11"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Psalm 33:11","osis":["Ps.33.11"]}],"note":null},{"text":"especially concerning angels and men.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["10"],"wlc":["12"],"wsc-modernized":["7"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"God’s decrees are","position":null},{"text":"wise, free, and holy acts","position":null},{"text":"from all eternity, he has,","position":null},{"text":"unchangeably","position":null},{"text":"in time, especially concerning angels and men.","position":null}]}],"page":"72","leaf":38},{"number":13,"question":"What has God especially decreed concerning angels and men?","answer":"God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, has elected some angels to glory; and in Christ has chosen some men to eternal life, and the means thereof: and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extends or withholds favor as he pleases), has passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.","segments":[{"text":"God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, has elected some angels to glory;","proofs":["1 Timothy 5:21"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]}],"note":null},{"text":"and in Christ has chosen some men to eternal life, and the means thereof:","proofs":["Ephesians 1:4–6","2 Thessalonians 2:13–14"],"refs":[{"printed":"Ephesians 1:4–6","osis":["Eph.1.4-Eph.1.6"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extends or withholds favor as he pleases), has passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.","proofs":["Romans 9:17–18, 21–22","Matthew 11:25–26","2 Timothy 2:20","Jude 4","1 Peter 2:8"],"refs":[{"printed":"Romans 9:17–18, 21–22","osis":["Rom.9.17-Rom.9.18","Rom.9.21-Rom.9.22"]},{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]},{"printed":"2 Timothy 2:20","osis":["2Tim.2.20"]},{"printed":"Jude 4","osis":["Jude.1.4"]},{"printed":"1 Peter 2:8","osis":["1Pet.2.8"]}],"note":null}],"section":null,"relations":{"wlc":["13"],"wsc-modernized":["7"]},"diffs":[],"page":"72","leaf":38},{"number":14,"question":"How does God execute his decrees?","answer":"God executes his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.","segments":[{"text":"God executes his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["11"],"wlc":["14"],"wsc-modernized":["8"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"according to his infallible foreknowledge, and the free and immutable counsel of his own will.","position":null}]}],"page":"72","leaf":38},{"number":15,"question":"What is the work of creation?","answer":"The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.","segments":[{"text":"The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.","proofs":["Genesis 1","Hebrews 11:3","Proverbs 16:4"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["12"],"wlc":["15"],"wsc-modernized":["9"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"that wherein God did in the beginning,","position":null},{"text":"make of nothing the world, and all things therein, for himself, within","position":null}]}],"page":"73","leaf":38},{"number":16,"question":"How did God create angels?","answer":"God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.","segments":[{"text":"God created all the angels","proofs":["Colossians 1:16"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null},{"text":"spirits,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null},{"text":"immortal,","proofs":["Matthew 22:30"],"refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"note":null},{"text":"holy,","proofs":["Matthew 25:31"],"refs":[{"printed":"Matthew 25:31","osis":["Matt.25.31"]}],"note":null},{"text":"excelling in knowledge,","proofs":["2 Samuel 14:17","Matthew 24:36"],"refs":[{"printed":"2 Samuel 14:17","osis":["2Sam.14.17"]},{"printed":"Matthew 24:36","osis":["Matt.24.36"]}],"note":null},{"text":"mighty in power,","proofs":["2 Thessalonians 1:7"],"refs":[{"printed":"2 Thessalonians 1:7","osis":["2Thess.1.7"]}],"note":null},{"text":"to execute his commandments, and to praise his name,","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null},{"text":"yet subject to change.","proofs":["2 Peter 2:4"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"section":null,"relations":{"wlc":["16"],"wsc-modernized":["9"]},"diffs":[],"page":"73","leaf":38},{"number":17,"question":"How did God create man?","answer":"After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endowed them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness,and holiness; having the law of God written in their hearts, and power to fulfill it, and dominion over the creatures; yet subject to fall.","segments":[{"text":"After God had made all other creatures, he created man male and female;","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"formed the body of the man of the dust of the ground,","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null},{"text":"and the woman of the rib of the man,","proofs":["Genesis 2:22"],"refs":[{"printed":"Genesis 2:22","osis":["Gen.2.22"]}],"note":null},{"text":"endowed them with living, reasonable, and immortal souls;","proofs":["Genesis 2:7","Job 35:11","Ecclesiastes 12:7","Matthew 10:28","Luke 23:43"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]},{"printed":"Job 35:11","osis":["Job.35.11"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"made them after his own image,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"in knowledge,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null},{"text":"righteousness,and holiness;","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"having the law of God written in their hearts,","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"and power to fulfill it,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"and dominion over the creatures;","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"yet subject to fall.","proofs":["Genesis 3:6","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["13"],"wlc":["17"],"wsc-modernized":["10"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"After","position":null},{"text":"had made all other creatures, he","position":null},{"text":"formed the body of the man of the dust of the ground, and the woman of the rib of the man, endowed them with living, reasonable, and immortal souls; made them","position":null},{"text":"righteousness,and holiness; having the law of God written in their hearts,","position":null},{"text":"power to fulfill it, and","position":null},{"text":"yet subject to fall.","position":null}]}],"page":"73","leaf":38},{"number":18,"question":"What are God’s works of providence?","answer":"God’s works of providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.","segments":[{"text":"God’s works of providence are his most holy,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"wise,","proofs":["Psalm 104:24","Isaiah 28:29"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null},{"text":"and powerful preserving","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and governing","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null},{"text":"all his creatures; ordering them, and all their actions,","proofs":["Matthew 10:29–31","Genesis 45:7"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]},{"printed":"Genesis 45:7","osis":["Gen.45.7"]}],"note":null},{"text":"to his own glory.","proofs":["Romans 11:36","Isaiah 63:14"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"Isaiah 63:14","osis":["Isa.63.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["14"],"wlc":["18"],"wsc-modernized":["11"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"ordering them,","position":null},{"text":"to his own glory.","position":null}]}],"page":"73","leaf":38},{"number":19,"question":"What is God’s providence towards the angels?","answer":"God by his providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administrations of his power, mercy, and justice.","segments":[{"text":"God by his providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation,","proofs":["Jude 6","2 Peter 2:4","Hebrews 2:16"],"refs":[{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null},{"text":"limiting and ordering that, and all their sins, to his own glory;","proofs":["Job 1:12","Matthew 8:31"],"refs":[{"printed":"Job 1:12","osis":["Job.1.12"]},{"printed":"Matthew 8:31","osis":["Matt.8.31"]}],"note":null},{"text":"and established the rest in holiness and happiness;","proofs":["1 Timothy 5:21","Mark 8:38","Hebrews 12:22"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]},{"printed":"Mark 8:38","osis":["Mark.8.38"]},{"printed":"Hebrews 12:22","osis":["Heb.12.22"]}],"note":null},{"text":"employing them all,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null},{"text":"at his pleasure, in the administrations of his power, mercy, and justice.","proofs":["2 Kings 19:35","Hebrews 1:14"],"refs":[{"printed":"2 Kings 19:35","osis":["2Kgs.19.35"]},{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null}],"section":null,"relations":{"wlc":["19"],"wsc-modernized":["11"]},"diffs":[],"page":"74","leaf":39},{"number":20,"question":"What was the providence of God toward man in the estate in which he was created?","answer":"The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.","segments":[{"text":"The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth;","proofs":["Genesis 2:8, 15–16"],"refs":[{"printed":"Genesis 2:8, 15–16","osis":["Gen.2.8","Gen.2.15-Gen.2.16"]}],"note":null},{"text":"putting the creatures under his dominion,","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null},{"text":"and ordaining marriage for his help;","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"affording him communion with himself;","proofs":["Genesis 1:26–29","3:8"],"refs":[{"printed":"Genesis 1:26–29","osis":["Gen.1.26-Gen.1.29"]},{"printed":"3:8","osis":["Gen.3.8"]}],"note":null},{"text":"instituting the sabbath;","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":null},{"text":"entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience,","proofs":["Galatians 3:12","Romans 10:5"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null},{"text":"of which the tree of life was a pledge;","proofs":["Genesis 2:9"],"refs":[{"printed":"Genesis 2:9","osis":["Gen.2.9"]}],"note":null},{"text":"and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["15"],"wlc":["20"],"wsc-modernized":["12"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The providence of","position":null},{"text":"toward man in the estate in which he was","position":null},{"text":"was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering","position":null},{"text":"personal,","position":null},{"text":"and perpetual","position":null},{"text":"of which the tree of life was a pledge; and","position":null},{"text":"the","position":10}]}],"page":"74","leaf":39},{"number":21,"question":"Did man continue in that estate wherein God at first created him?","answer":"Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.","segments":[{"text":"Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.","proofs":["Genesis 3:6–8, 13"],"refs":[{"printed":"Genesis 3:6–8, 13","osis":["Gen.3.6-Gen.3.8","Gen.3.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["16","18"],"wlc":["21"],"wsc-modernized":["13","15"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby","position":null},{"text":"of innocency","position":null}]}],"page":"75","leaf":39},{"number":22,"question":"Did all mankind fall in that first transgression ?","answer":"The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.","segments":[{"text":"The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation,","proofs":["Acts 17:26"],"refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"note":null},{"text":"sinned in him, and fell with him in that first transgression.","proofs":["Genesis 2:16–17","Romans 5:12–20","1 Corinthians 15:21–22"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Romans 5:12–20","osis":["Rom.5.12-Rom.5.20"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["19"],"wlc":["22"],"wsc-modernized":["16"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"as a public person,","position":null},{"text":"only,","position":null},{"text":"that","position":null}]}],"page":"75","leaf":39},{"number":23,"question":"Into what estate did the fall bring mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["20"],"wlc":["23"],"wsc-modernized":["17"]},"diffs":[],"page":"75","leaf":39},{"number":24,"question":"What is sin?","answer":"Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.","segments":[{"text":"Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.","proofs":["1 John 3:4","Galatians 3:10, 12"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]},{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["17"],"wlc":["24"],"wsc-modernized":["14"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"any","position":2},{"text":"given as a rule to the reasonable creature.","position":null}]}],"page":"75","leaf":39},{"number":25,"question":"Wherein consists the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called Original Sin, and from which do proceed all actual transgressions.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin,","proofs":["Romans 5:12, 19"],"refs":[{"printed":"Romans 5:12, 19","osis":["Rom.5.12","Rom.5.19"]}],"note":null},{"text":"the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually;","proofs":["Romans 3:10–19","Ephesians 2:1–3","Romans 5:6","8:7–8","Genesis 6:5"],"refs":[{"printed":"Romans 3:10–19","osis":["Rom.3.10-Rom.3.19"]},{"printed":"Ephesians 2:1–3","osis":["Eph.2.1-Eph.2.3"]},{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"8:7–8","osis":["Rom.8.7-Rom.8.8"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"which is commonly called Original Sin, and from which do proceed all actual transgressions.","proofs":["James 1:14–15","Matthew 15:19"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["21"],"wlc":["25"],"wsc-modernized":["18"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"that","position":2},{"text":"wherein he was created,","position":null},{"text":"whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually;","position":null},{"text":"and from which do proceed all","position":null}]}],"page":"75","leaf":39},{"number":26,"question":"How is original sin conveyed from our first parents unto their posterity?","answer":"Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.","segments":[{"text":"Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.","proofs":["Psalm 51:5","Job 14:4","John 3:6"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"John 3:6","osis":["John.3.6"]}],"note":null}],"section":null,"relations":{"wlc":["26"],"wsc-modernized":["16"]},"diffs":[],"page":"76","leaf":40},{"number":27,"question":"What misery did the fall bring upon mankind?","answer":"The fall brought upon mankind the loss of communion with God, his displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world, and that which is to come.","segments":[{"text":"The fall brought upon mankind the loss of communion with God,","proofs":["Genesis 3:8, 10, 24"],"refs":[{"printed":"Genesis 3:8, 10, 24","osis":["Gen.3.8","Gen.3.10","Gen.3.24"]}],"note":null},{"text":"his displeasure and curse; so as we are by nature children of wrath,","proofs":["Ephesians 2:2–3"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]}],"note":null},{"text":"bond slaves to Satan,","proofs":["2 Timothy 2:26"],"refs":[{"printed":"2 Timothy 2:26","osis":["2Tim.2.26"]}],"note":null},{"text":"and justly liable to all punishments in this world, and that which is to come.","proofs":["Genesis 2:17","Lamentations 3:39","Romans 6:23","Matthew 25:41, 46","Jude 7"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Matthew 25:41, 46","osis":["Matt.25.41","Matt.25.46"]},{"printed":"Jude 7","osis":["Jude.1.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["22"],"wlc":["27"],"wsc-modernized":["19"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The fall brought upon","position":null},{"text":"the loss of","position":null},{"text":"displeasure","position":null},{"text":"so as we are by nature children of wrath, bond slaves to Satan,","position":null},{"text":"justly","position":null},{"text":"punishments","position":null},{"text":"world, and that which is","position":null},{"text":"come.","position":null}]}],"page":"76","leaf":40},{"number":28,"question":"What are the punishments of sin in this world?","answer":"The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.","segments":[{"text":"The punishments of sin in this world are either inward, as blindness of mind,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null},{"text":"a reprobate sense,","proofs":["Romans 1:28"],"refs":[{"printed":"Romans 1:28","osis":["Rom.1.28"]}],"note":null},{"text":"strong delusions,","proofs":["2 Thessalonians 2:11"],"refs":[{"printed":"2 Thessalonians 2:11","osis":["2Thess.2.11"]}],"note":null},{"text":"hardness of heart,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"horror of conscience,","proofs":["Isaiah 33:14","Genesis 4:13","Matthew 27:4"],"refs":[{"printed":"Isaiah 33:14","osis":["Isa.33.14"]},{"printed":"Genesis 4:13","osis":["Gen.4.13"]},{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"note":null},{"text":"and vile affections;","proofs":["Romans 1:26"],"refs":[{"printed":"Romans 1:26","osis":["Rom.1.26"]}],"note":null},{"text":"or outward, as the curse of God upon the creatures for our sakes,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null},{"text":"and all other evils that befall us in our bodies, names, estates, relations, and employments;","proofs":["Deuteronomy 28:15–18"],"refs":[{"printed":"Deuteronomy 28:15–18","osis":["Deut.28.15-Deut.28.18"]}],"note":null},{"text":"together with death itself.","proofs":["Romans 6:21, 23"],"refs":[{"printed":"Romans 6:21, 23","osis":["Rom.6.21","Rom.6.23"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["22"],"wlc":["28"],"wsc-modernized":["19"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The punishments of sin","position":null},{"text":"world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with","position":null}]}],"page":"76","leaf":40},{"number":29,"question":"What are the punishments of sin in the world to come?","answer":"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.","segments":[{"text":"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.","proofs":["2 Thessalonians 1:9","Mark 9:43–44, 48","Luke 16:24"],"refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]},{"printed":"Mark 9:43–44, 48","osis":["Mark.9.43-Mark.9.44","Mark.9.48"]},{"printed":"Luke 16:24","osis":["Luke.16.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["22"],"wlc":["29"],"wsc-modernized":["19"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of","position":null},{"text":"most grievous torments in soul","position":null},{"text":"body, without intermission,","position":null},{"text":"fire forever.","position":null}]}],"page":"77","leaf":40},{"number":30,"question":"Does God leave all mankind to perish in the estate of sin and misery?","answer":"God does not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love and mercy delivers his elect out of it, and brings them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.","segments":[{"text":"God does not leave all men to perish in the estate of sin and misery,","proofs":["1 Thessalonians 5:9"],"refs":[{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"into which they fell by the breach of the first covenant, commonly called the Covenant of Works;","proofs":["Galatians 3:10, 12"],"refs":[{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null},{"text":"but of his mere love and mercy delivers his elect out of it, and brings them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.","proofs":["Titus 3:4–7","Galatians 3:21","Romans 3:20–22"],"refs":[{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]},{"printed":"Galatians 3:21","osis":["Gal.3.21"]},{"printed":"Romans 3:20–22","osis":["Rom.3.20-Rom.3.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["23"],"wlc":["30"],"wsc-modernized":["20"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"does not leave","position":null},{"text":"men","position":null},{"text":"perish in","position":null},{"text":"into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love","position":null},{"text":"mercy delivers his elect out of it, and brings","position":null},{"text":"the second covenant, commonly called the Covenant of Grace.","position":null}]}],"page":"77","leaf":40},{"number":31,"question":"With whom was the covenant of grace made?","answer":"The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.","segments":[{"text":"The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.","proofs":["Galatians 3:16","Romans 5:15–21","Isaiah 53:10–11"],"refs":[{"printed":"Galatians 3:16","osis":["Gal.3.16"]},{"printed":"Romans 5:15–21","osis":["Rom.5.15-Rom.5.21"]},{"printed":"Isaiah 53:10–11","osis":["Isa.53.10-Isa.53.11"]}],"note":null}],"section":null,"relations":{"wlc":["31"],"wsc-modernized":["20"]},"diffs":[],"page":"77","leaf":40},{"number":32,"question":"How is the grace of God manifested in the second covenant?","answer":"The grace of God is manifested in the second covenant, in that he freely provides and offers to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promises and gives his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he has appointed them to salvation.","segments":[{"text":"The grace of God is manifested in the second covenant, in that he freely provides and offers to sinners a Mediator,","proofs":["Genesis 3:15","Isaiah 42:6","John 6:27"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"Isaiah 42:6","osis":["Isa.42.6"]},{"printed":"John 6:27","osis":["John.6.27"]}],"note":null},{"text":"and life and salvation by him;","proofs":["1 John 5:11–12"],"refs":[{"printed":"1 John 5:11–12","osis":["1John.5.11-1John.5.12"]}],"note":null},{"text":"and requiring faith as the condition to interest them in him,","proofs":["John 3:16","1:12"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"1:12","osis":["John.1.12"]}],"note":null},{"text":"promises and gives his Holy Spirit","proofs":["Proverbs 1:23"],"refs":[{"printed":"Proverbs 1:23","osis":["Prov.1.23"]}],"note":null},{"text":"to all his elect, to work in them that faith,","proofs":["2 Corinthians 4:13"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]}],"note":null},{"text":"with all other saving graces;","proofs":["Galatians 5:22–23"],"refs":[{"printed":"Galatians 5:22–23","osis":["Gal.5.22-Gal.5.23"]}],"note":null},{"text":"and to enable them unto all holy obedience,","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null},{"text":"as the evidence of the truth of their faith","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null},{"text":"and thankfulness to God,","proofs":["2 Corinthians 5:14–15"],"refs":[{"printed":"2 Corinthians 5:14–15","osis":["2Cor.5.14-2Cor.5.15"]}],"note":null},{"text":"and as the way which he has appointed them to salvation.","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null}],"section":null,"relations":{"wlc":["32"],"wsc-modernized":["20"]},"diffs":[],"page":"77","leaf":40},{"number":33,"question":"Was the covenant of grace always administered after one and the same manner?","answer":"The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.","segments":[{"text":"The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.","proofs":["2 Corinthians 3:6–9"],"refs":[{"printed":"2 Corinthians 3:6–9","osis":["2Cor.3.6-2Cor.3.9"]}],"note":null}],"section":null,"relations":{"wlc":["33"],"wsc-modernized":["20"]},"diffs":[],"page":"78","leaf":41},{"number":34,"question":"How was the covenant of grace administered under the Old Testament?","answer":"The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.","segments":[{"text":"The covenant of grace was administered under the Old Testament, by promises,","proofs":["Romans 15:8"],"refs":[{"printed":"Romans 15:8","osis":["Rom.15.8"]}],"note":null},{"text":"prophecies,","proofs":["Acts 3:20, 24"],"refs":[{"printed":"Acts 3:20, 24","osis":["Acts.3.20","Acts.3.24"]}],"note":null},{"text":"sacrifices,","proofs":["Hebrews 10:1"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]}],"note":null},{"text":"circumcision,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"the passover,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah,","proofs":["Hebrews 8—10","11:13"],"refs":[{"printed":"Hebrews 8—10","osis":["Heb.8-Heb.10"]},{"printed":"11:13","osis":["Heb.11.13"]}],"note":null},{"text":"by whom they then had full remission of sin, and eternal salvation.","proofs":["Galatians 3:7–9, 14"],"refs":[{"printed":"Galatians 3:7–9, 14","osis":["Gal.3.7-Gal.3.9","Gal.3.14"]}],"note":null}],"section":null,"relations":{"wlc":["34"],"wsc-modernized":["20"]},"diffs":[],"page":"78","leaf":41},{"number":35,"question":"How is the covenant of grace administered under the New Testament?","answer":"Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, and the administration of the sacraments of Baptism and the Lord’s Supper; in which grace and salvation are held forth in more fullness, evidence, and efficacy, to all nations.","segments":[{"text":"Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word,","proofs":["Mark 16:15"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null},{"text":"and the administration of the sacraments of Baptism","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"and the Lord’s Supper;","proofs":["1 Corinthians 11:23–25"],"refs":[{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null},{"text":"in which grace and salvation are held forth in more fullness, evidence, and efficacy, to all nations.","proofs":["2 Corinthians 3:6–9","Hebrews 8:6, 10–11"],"refs":[{"printed":"2 Corinthians 3:6–9","osis":["2Cor.3.6-2Cor.3.9"]},{"printed":"Hebrews 8:6, 10–11","osis":["Heb.8.6","Heb.8.10-Heb.8.11"]}],"note":null}],"section":null,"relations":{"wlc":["35"],"wsc-modernized":["20"]},"diffs":[],"page":"78","leaf":41},{"number":36,"question":"Who is the Mediator of the covenant of grace?","answer":"The only Mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fullness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.","segments":[{"text":"The only Mediator of the covenant of grace is the Lord Jesus Christ,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"who, being the eternal Son of God, of one substance and equal with the Father,","proofs":["John 1:1, 14","10:30","Philippians 2:6"],"refs":[{"printed":"John 1:1, 14","osis":["John.1.1","John.1.14"]},{"printed":"10:30","osis":["John.10.30"]},{"printed":"Philippians 2:6","osis":["Phil.2.6"]}],"note":null},{"text":"in the fullness of time became man,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and so was and continues to be God and man, in two entire distinct natures, and one person, forever.","proofs":["Luke 1:35","Romans 9:5","Colossians 2:9","Hebrews 7:24–25"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["24"],"wlc":["36"],"wsc-modernized":["21"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Mediator","position":null},{"text":"the covenant of grace","position":null},{"text":"of one substance and equal with the Father, in the fullness of time","position":null},{"text":"entire","position":null},{"text":"forever.","position":null}]}],"page":"79","leaf":41},{"number":37,"question":"How did Christ, being the Son of God, become man?","answer":"Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.","segments":[{"text":"Christ the Son of God became man, by taking to himself a true body, and a reasonable soul,","proofs":["John 1:14","Matthew 26:38"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her,","proofs":["Luke 1:27, 31, 35, 42","Galatians 4:4"],"refs":[{"printed":"Luke 1:27, 31, 35, 42","osis":["Luke.1.27","Luke.1.31","Luke.1.35","Luke.1.42"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without sin.","proofs":["Hebrews 4:15","7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"7:26","osis":["Heb.7.26"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["25"],"wlc":["37"],"wsc-modernized":["22"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Ghost","position":null},{"text":"of her substance,","position":null}]}],"page":"79","leaf":41},{"number":38,"question":"Why was it requisite that the Mediator should be God?","answer":"It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God’s justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.","segments":[{"text":"It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death;","proofs":["Acts 2:24–25","Romans 1:4","4:25","Hebrews 9:14"],"refs":[{"printed":"Acts 2:24–25","osis":["Acts.2.24-Acts.2.25"]},{"printed":"Romans 1:4","osis":["Rom.1.4"]},{"printed":"4:25","osis":["Rom.4.25"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"give worth and efficacy to his sufferings, obedience, and intercession;","proofs":["Acts 20:28","Hebrews 9:14","7:25–28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"7:25–28","osis":["Heb.7.25-Heb.7.28"]}],"note":null},{"text":"and to satisfy God’s justice,","proofs":["Romans 3:24–26"],"refs":[{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]}],"note":null},{"text":"procure his favor,","proofs":["Ephesians 1:6","Matthew 3:17"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"note":null},{"text":"purchase a peculiar people,","proofs":["Titus 2:13–14"],"refs":[{"printed":"Titus 2:13–14","osis":["Titus.2.13-Titus.2.14"]}],"note":null},{"text":"give his Spirit to them,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"conquer all their enemies,","proofs":["Luke 1:68–69, 71, 74"],"refs":[{"printed":"Luke 1:68–69, 71, 74","osis":["Luke.1.68-Luke.1.69","Luke.1.71","Luke.1.74"]}],"note":null},{"text":"and bring them to everlasting salvation.","proofs":["Hebrews 5:8–9","9:11–15"],"refs":[{"printed":"Hebrews 5:8–9","osis":["Heb.5.8-Heb.5.9"]},{"printed":"9:11–15","osis":["Heb.9.11-Heb.9.15"]}],"note":null}],"section":null,"relations":{"wlc":["38"],"wsc-modernized":["21"]},"diffs":[],"page":"79","leaf":41},{"number":39,"question":"Why was it requisite that the Mediator should be man?","answer":"It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.","segments":[{"text":"It was requisite that the Mediator should be man, that he might advance our nature,","proofs":["2 Peter 1:4"],"refs":[{"printed":"2 Peter 1:4","osis":["2Pet.1.4"]}],"note":null},{"text":"perform obedience to the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"suffer and make intercession for us in our nature,","proofs":["Hebrews 2:14","7:24–25"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null},{"text":"have a fellow feeling of our infirmities;","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"that we might receive the adoption of sons,","proofs":["Galatians 4:5"],"refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"note":null},{"text":"and have comfort and access with boldness unto the throne of grace.","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null}],"section":null,"relations":{"wlc":["39"],"wsc-modernized":["21"]},"diffs":[],"page":"80","leaf":42},{"number":40,"question":"Why was it requisite that the Mediator should be God and man in one person ?","answer":"It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.","segments":[{"text":"It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us,","proofs":["Matthew 1:21, 23","3:17","Hebrews 9:14"],"refs":[{"printed":"Matthew 1:21, 23","osis":["Matt.1.21","Matt.1.23"]},{"printed":"3:17","osis":["Matt.3.17"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"as the works of the whole person.","proofs":["1 Peter 2:6"],"refs":[{"printed":"1 Peter 2:6","osis":["1Pet.2.6"]}],"note":null}],"section":null,"relations":{"wlc":["40"],"wsc-modernized":["21"]},"diffs":[],"page":"80","leaf":42},{"number":41,"question":"Why was our Mediator called Jesus?","answer":"Our Mediator was called Jesus, because he saves his people from their sins.","segments":[{"text":"Our Mediator was called Jesus, because he saves his people from their sins.","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null}],"section":null,"relations":{"wlc":["41"],"wsc-modernized":["21"]},"diffs":[],"page":"80","leaf":42},{"number":42,"question":"Why was our Mediator called Christ?","answer":"Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.","segments":[{"text":"Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure;","proofs":["John 3:34","Psalm 45:7"],"refs":[{"printed":"John 3:34","osis":["John.3.34"]},{"printed":"Psalm 45:7","osis":["Ps.45.7"]}],"note":null},{"text":"and so set apart, and fully furnished with all authority and ability,","proofs":["John 6:27","Matthew 28:18–20"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]}],"note":null},{"text":"to execute the offices of prophet,","proofs":["Acts 3:21–22","Luke 4:18, 21"],"refs":[{"printed":"Acts 3:21–22","osis":["Acts.3.21-Acts.3.22"]},{"printed":"Luke 4:18, 21","osis":["Luke.4.18","Luke.4.21"]}],"note":null},{"text":"priest,","proofs":["Hebrews 5:5–7","4:14–15"],"refs":[{"printed":"Hebrews 5:5–7","osis":["Heb.5.5-Heb.5.7"]},{"printed":"4:14–15","osis":["Heb.4.14-Heb.4.15"]}],"note":null},{"text":"and king of his church,","proofs":["Psalm 2:6","Matthew 21:5","Isaiah 9:6–7","Philippians 2:8–11"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Matthew 21:5","osis":["Matt.21.5"]},{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"Philippians 2:8–11","osis":["Phil.2.8-Phil.2.11"]}],"note":null},{"text":"in the estate both of his humiliation and exaltation.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["26"],"wlc":["42"],"wsc-modernized":["23"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Our Mediator was called","position":null},{"text":"because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute","position":null},{"text":"king","position":null},{"text":"his church, in the estate","position":null},{"text":"of","position":4}]}],"page":"81","leaf":42},{"number":43,"question":"How does Christ execute the office of a prophet?","answer":"Christ executes the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in various ways of administration, the whole will of God, in all things concerning their edification and salvation.","segments":[{"text":"Christ executes the office of a prophet, in his revealing to the church,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null},{"text":"in all ages, by his Spirit and word,","proofs":["1 Peter 1:10–12"],"refs":[{"printed":"1 Peter 1:10–12","osis":["1Pet.1.10-1Pet.1.12"]}],"note":null},{"text":"in various ways of administration,","proofs":["Hebrews 1:1–2"],"refs":[{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]}],"note":null},{"text":"the whole will of God,","proofs":["John 15:15"],"refs":[{"printed":"John 15:15","osis":["John.15.15"]}],"note":null},{"text":"in all things concerning their edification and salvation.","proofs":["Acts 20:32","Ephesians 4:11–13","John 20:31"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["27"],"wlc":["43"],"wsc-modernized":["24"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"his","position":1},{"text":"the church, in all ages,","position":null},{"text":"Spirit and","position":null},{"text":"in various ways of administration,","position":null},{"text":"whole","position":null},{"text":"in all things concerning their edification and","position":null}]}],"page":"81","leaf":42},{"number":44,"question":"How does Christ execute the office of a priest?","answer":"Christ executes the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.","segments":[{"text":"Christ executes the office of a priest, in his once offering himself a sacrifice without spot to God,","proofs":["Hebrews 9:14, 28"],"refs":[{"printed":"Hebrews 9:14, 28","osis":["Heb.9.14","Heb.9.28"]}],"note":null},{"text":"to be a reconciliation for the sins of his people;","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"and in making continual intercession for them.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["28"],"wlc":["44"],"wsc-modernized":["25"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"without spot","position":null},{"text":"to be a reconciliation for the sins of his people;","position":null},{"text":"them.","position":null}]}],"page":"81","leaf":42},{"number":45,"question":"How does Christ execute the office of a king?","answer":"Christ executes the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.","segments":[{"text":"Christ executes the office of a king, in calling out of the world a people to himself,","proofs":["Acts 15:14–16","Genesis 49:10","Psalm 110:3"],"refs":[{"printed":"Acts 15:14–16","osis":["Acts.15.14-Acts.15.16"]},{"printed":"Genesis 49:10","osis":["Gen.49.10"]},{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"and giving them officers,","proofs":["Ephesians 4:11–12","1 Corinthians 12:28"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"laws,","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"and censures, by which he visibly governs them;","proofs":["Matthew 18:17–18","1 Corinthians 5:4–5"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]},{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]}],"note":null},{"text":"in bestowing saving grace upon his elect,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null},{"text":"rewarding their obedience,","proofs":["Revelation 22:12","2:10"],"refs":[{"printed":"Revelation 22:12","osis":["Rev.22.12"]},{"printed":"2:10","osis":["Rev.2.10"]}],"note":null},{"text":"and correcting them for their sins,","proofs":["Revelation 3:19"],"refs":[{"printed":"Revelation 3:19","osis":["Rev.3.19"]}],"note":null},{"text":"preserving and supporting them under all their temptations and sufferings,","proofs":["Isaiah 63:9"],"refs":[{"printed":"Isaiah 63:9","osis":["Isa.63.9"]}],"note":null},{"text":"restraining and overcoming all their enemies,","proofs":["1 Corinthians 15:25","Psalm 110:1–2"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Psalm 110:1–2","osis":["Ps.110.1-Ps.110.2"]}],"note":null},{"text":"and powerfully ordering all things for his own glory,","proofs":["Romans 14:10–11"],"refs":[{"printed":"Romans 14:10–11","osis":["Rom.14.10-Rom.14.11"]}],"note":null},{"text":"and their good;","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"and also in taking vengeance on the rest, who know not God, and obey not the gospel.","proofs":["2 Thessalonians 1:8–9","Psalm 2:8–9"],"refs":[{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]},{"printed":"Psalm 2:8–9","osis":["Ps.2.8-Ps.2.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["29"],"wlc":["45"],"wsc-modernized":["26"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"calling out of the world a people","position":null},{"text":"and giving them officers, laws, and censures, by which he visibly governs them;","position":null},{"text":"bestowing saving grace upon his elect, rewarding their obedience,","position":null},{"text":"correcting them for their sins, preserving","position":null},{"text":"supporting them under all their temptations and sufferings,","position":null},{"text":"overcoming","position":null},{"text":"their enemies, and powerfully ordering all things for","position":null},{"text":"own glory,","position":null},{"text":"their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.","position":null}]}],"page":"81","leaf":42},{"number":46,"question":"What was the estate of Christ’s humiliation?","answer":"The estate of Christ’s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.","segments":[{"text":"The estate of Christ’s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.","proofs":["Philippians 2:6–8","Luke 1:31","2 Corinthians 8:9","Acts 2:24"],"refs":[{"printed":"Philippians 2:6–8","osis":["Phil.2.6-Phil.2.8"]},{"printed":"Luke 1:31","osis":["Luke.1.31"]},{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc":["46"],"wsc-modernized":["27"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The estate of","position":null},{"text":"was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant,","position":null},{"text":"conception","position":null},{"text":"birth,","position":null},{"text":"death,","position":1},{"text":"after his","position":null},{"text":"until his resurrection.","position":null}]}],"page":"82","leaf":43},{"number":47,"question":"How did Christ humble himself in his conception and birth?","answer":"Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fullness of time to become the son of man, made of a woman of low estate, and to be born of her; with various circumstances of more than ordinary abasement.","segments":[{"text":"Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fullness of time to become the son of man, made of a woman of low estate, and to be born of her; with various circumstances of more than ordinary abasement.","proofs":["John 1:14, 18","Galatians 4:4","Luke 2:7"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc":["47"],"wsc-modernized":["27"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ humbled himself","position":null},{"text":"conception and birth, in that,","position":null},{"text":"from all eternity","position":null},{"text":"Son","position":null},{"text":"in","position":4},{"text":"bosom","position":null},{"text":"Father, he was pleased","position":null},{"text":"the fullness of time to become the son of man, made of a woman of low estate,","position":null},{"text":"to be born","position":null},{"text":"her; with various circumstances of more than ordinary abasement.","position":null}]}],"page":"82","leaf":43},{"number":48,"question":"How did Christ humble himself in his life?","answer":"Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.","segments":[{"text":"Christ humbled himself in his life, by subjecting himself to the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"which he perfectly fulfilled;","proofs":["Matthew 5:17","Romans 5:19"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"and by conflicting with the indignities of the world,","proofs":["Psalm 22:6","Hebrews 12:2–3"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]},{"printed":"Hebrews 12:2–3","osis":["Heb.12.2-Heb.12.3"]}],"note":null},{"text":"temptations of Satan,","proofs":["Matthew 4:1–12","Luke 4:13"],"refs":[{"printed":"Matthew 4:1–12","osis":["Matt.4.1-Matt.4.12"]},{"printed":"Luke 4:13","osis":["Luke.4.13"]}],"note":null},{"text":"and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.","proofs":["Hebrews 2:17–18","4:15","Isaiah 52:13–14"],"refs":[{"printed":"Hebrews 2:17–18","osis":["Heb.2.17-Heb.2.18"]},{"printed":"4:15","osis":["Heb.4.15"]},{"printed":"Isaiah 52:13–14","osis":["Isa.52.13-Isa.52.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc":["48"],"wsc-modernized":["27"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ humbled himself","position":null},{"text":"life, by subjecting himself to the law, which he perfectly fulfilled;","position":null},{"text":"by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying","position":null},{"text":"his","position":3}]}],"page":"82","leaf":43},{"number":49,"question":"How did Christ humble himself in his death?","answer":"Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.","segments":[{"text":"Christ humbled himself in his death, in that having been betrayed by Judas,","proofs":["Matthew 27:4"],"refs":[{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"note":null},{"text":"forsaken by his disciples,","proofs":["Matthew 26:56"],"refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"note":null},{"text":"scorned and rejected by the world,","proofs":["Isaiah 53:2–3"],"refs":[{"printed":"Isaiah 53:2–3","osis":["Isa.53.2-Isa.53.3"]}],"note":null},{"text":"condemned by Pilate, and tormented by his persecutors;","proofs":["Matthew 27:26–50","John 19:34"],"refs":[{"printed":"Matthew 27:26–50","osis":["Matt.27.26-Matt.27.50"]},{"printed":"John 19:34","osis":["John.19.34"]}],"note":null},{"text":"having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath,","proofs":["Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"he laid down his life an offering for sin,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"enduring the painful, shameful, and cursed death of the cross.","proofs":["Philippians 2:8","Hebrews 12:2","Galatians 3:13"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]},{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc":["49"],"wsc-modernized":["27"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ humbled himself","position":null},{"text":"death, in that having been betrayed by Judas, forsaken by his disciples, scorned","position":null},{"text":"rejected by","position":null},{"text":"world, condemned by Pilate, and tormented by his persecutors; having also conflicted with","position":null},{"text":"terrors","position":null},{"text":"death,","position":2},{"text":"powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and","position":null}]}],"page":"83","leaf":43},{"number":50,"question":"Wherein consisted Christ’s humiliation after his death?","answer":"Christ’s humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which has been otherwise expressed in these words, he descended into hell.","segments":[{"text":"Christ’s humiliation after his death consisted in his being buried,","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"and continuing in the state of the dead, and under the power of death till the third day;","proofs":["Psalm 16:10","Acts 2:24–27, 31","Romans 6:9","Matthew 12:40"],"refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]},{"printed":"Acts 2:24–27, 31","osis":["Acts.2.24-Acts.2.27","Acts.2.31"]},{"printed":"Romans 6:9","osis":["Rom.6.9"]},{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null},{"text":"which has been otherwise expressed in these words, he descended into hell.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc":["50"],"wsc-modernized":["27"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"after his death","position":null},{"text":"in the state of the dead, and","position":null},{"text":"till the third day; which has been otherwise expressed in these words, he descended into hell.","position":null}]}],"page":"83","leaf":43},{"number":51,"question":"What was the estate of Christ’s exaltation?","answer":"The estate of Christ’s exaltation comprehends his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.","segments":[{"text":"The estate of Christ’s exaltation comprehends his resurrection,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"ascension,","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"sitting at the right hand of the Father,","proofs":["Ephesians 1:20"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]}],"note":null},{"text":"and his coming again to judge the world.","proofs":["Acts 1:11","17:31"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"17:31","osis":["Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc":["51"],"wsc-modernized":["28"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The estate of","position":null},{"text":"comprehends","position":null},{"text":"resurrection, ascension,","position":null},{"text":"his","position":2},{"text":"again","position":null}]}],"page":"83","leaf":43},{"number":52,"question":"How was Christ exalted in his resurrection?","answer":"Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.","segments":[{"text":"Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held),","proofs":["Acts 2:24, 27"],"refs":[{"printed":"Acts 2:24, 27","osis":["Acts.2.24","Acts.2.27"]}],"note":null},{"text":"and having the very same body in which he suffered, with the essential properties thereof","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"(but without mortality, and other common infirmities belonging to this life), really united to his soul,","proofs":["Romans 6:9","Revelation 1:18"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]},{"printed":"Revelation 1:18","osis":["Rev.1.18"]}],"note":null},{"text":"he rose again from the dead the third day by his own power;","proofs":["John 10:18"],"refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"whereby he declared himself to be the Son of God,","proofs":["Romans 1:4"],"refs":[{"printed":"Romans 1:4","osis":["Rom.1.4"]}],"note":null},{"text":"to have satisfied divine justice,","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"to have vanquished death, and him that had the power of it,","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null},{"text":"and to be Lord of quick and dead:","proofs":["Romans 14:9"],"refs":[{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"note":null},{"text":"all which he did as a public person,","proofs":["1 Corinthians 15:21–22"],"refs":[{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null},{"text":"the head of his church,","proofs":["Ephesians 1:20–23","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:20–23","osis":["Eph.1.20-Eph.1.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null},{"text":"for their justification,","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"quickening in grace,","proofs":["Ephesians 2:1, 5–6","Colossians 2:12"],"refs":[{"printed":"Ephesians 2:1, 5–6","osis":["Eph.2.1","Eph.2.5-Eph.2.6"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null},{"text":"support against enemies,","proofs":["1 Corinthians 15:25–27"],"refs":[{"printed":"1 Corinthians 15:25–27","osis":["1Cor.15.25-1Cor.15.27"]}],"note":null},{"text":"and to assure them of their resurrection from the dead at the last day.","proofs":["1 Corinthians 15:20"],"refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc":["52"],"wsc-modernized":["28"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ was exalted","position":null},{"text":"resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose","position":null},{"text":"by his own power; whereby he declared himself to be","position":null},{"text":"Son","position":null},{"text":"to have satisfied divine justice, to have vanquished death, and him that had","position":null},{"text":"power of it,","position":null},{"text":"to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening","position":null},{"text":"grace, support against enemies, and","position":null},{"text":"assure them of their resurrection from","position":null},{"text":"dead","position":3}]}],"page":"84","leaf":44},{"number":53,"question":"How was Christ exalted in his ascension?","answer":"Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.","segments":[{"text":"Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God,","proofs":["Acts 1:2–3"],"refs":[{"printed":"Acts 1:2–3","osis":["Acts.1.2-Acts.1.3"]}],"note":null},{"text":"and giving them commission to preach the gospel to all nations,","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"forty days after his resurrection, he, in our nature, and as our head,","proofs":["Hebrews 6:20"],"refs":[{"printed":"Hebrews 6:20","osis":["Heb.6.20"]}],"note":null},{"text":"triumphing over enemies,","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"visibly went up into the highest heavens, there to receive gifts for men,","proofs":["Acts 1:9–11","Ephesians 4:10","Psalm 68:18"],"refs":[{"printed":"Acts 1:9–11","osis":["Acts.1.9-Acts.1.11"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]},{"printed":"Psalm 68:18","osis":["Ps.68.18"]}],"note":null},{"text":"to raise up our affections thither,","proofs":["Colossians 3:1–2"],"refs":[{"printed":"Colossians 3:1–2","osis":["Col.3.1-Col.3.2"]}],"note":null},{"text":"and to prepare a place for us,","proofs":["John 14:3"],"refs":[{"printed":"John 14:3","osis":["John.14.3"]}],"note":null},{"text":"where himself is, and shall continue till his second coming at the end of the world.","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc":["53"],"wsc-modernized":["28"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ was exalted","position":null},{"text":"ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of","position":null},{"text":"things pertaining to","position":null},{"text":"kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he,","position":null},{"text":"our nature, and as our head, triumphing over enemies, visibly went","position":null},{"text":"the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming","position":null},{"text":"end","position":null}]}],"page":"84","leaf":44},{"number":54,"question":"How is Christ exalted in his sitting at the right hand of God?","answer":"Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fullness of joy, glory, and power over all things in heaven and earth; and does gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces, and makes intercession for them.","segments":[{"text":"Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father,","proofs":["Philippians 2:9"],"refs":[{"printed":"Philippians 2:9","osis":["Phil.2.9"]}],"note":null},{"text":"with all fullness of joy,","proofs":["Acts 2:28","Psalm 16:11"],"refs":[{"printed":"Acts 2:28","osis":["Acts.2.28"]},{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"glory,","proofs":["John 17:5"],"refs":[{"printed":"John 17:5","osis":["John.17.5"]}],"note":null},{"text":"and power over all things in heaven and earth;","proofs":["Ephesians 1:22","1 Peter 3:22"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]},{"printed":"1 Peter 3:22","osis":["1Pet.3.22"]}],"note":null},{"text":"and does gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces,","proofs":["Ephesians 4:10–12","Psalm 110:1"],"refs":[{"printed":"Ephesians 4:10–12","osis":["Eph.4.10-Eph.4.12"]},{"printed":"Psalm 110:1","osis":["Ps.110.1"]}],"note":null},{"text":"and makes intercession for them.","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc":["54"],"wsc-modernized":["28"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ is exalted","position":null},{"text":"in that as God-man he is advanced to the highest favor with God","position":null},{"text":"with all fullness of joy, glory,","position":null},{"text":"power over all things","position":null},{"text":"heaven and earth; and does gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces, and makes intercession for them.","position":null}]}],"page":"85","leaf":44},{"number":55,"question":"How does Christ make intercession?","answer":"Christ makes intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.","segments":[{"text":"Christ makes intercession, by his appearing in our nature continually before the Father in heaven,","proofs":["Hebrews 9:12, 24"],"refs":[{"printed":"Hebrews 9:12, 24","osis":["Heb.9.12","Heb.9.24"]}],"note":null},{"text":"in the merit of his obedience and sacrifice on earth,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"declaring his will to have it applied to all believers;","proofs":["John 3:16","17:9, 20, 24"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"17:9, 20, 24","osis":["John.17.9","John.17.20","John.17.24"]}],"note":null},{"text":"answering all accusations against them,","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null},{"text":"and procuring for them quiet of conscience, notwithstanding daily failings,","proofs":["Romans 5:1–2","1 John 2:1–2"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"access with boldness to the throne of grace,","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null},{"text":"and acceptance of their persons","proofs":["Ephesians 1:6"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]}],"note":null},{"text":"and services.","proofs":["1 Peter 2:5"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"section":null,"relations":{"wlc":["55"],"wsc-modernized":["25"]},"diffs":[],"page":"85","leaf":44},{"number":56,"question":"How is Christ to be exalted in his coming again to judge the world?","answer":"Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.","segments":[{"text":"Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men,","proofs":["Acts 3:14–15"],"refs":[{"printed":"Acts 3:14–15","osis":["Acts.3.14-Acts.3.15"]}],"note":null},{"text":"shall come again at the last day in great power,","proofs":["Matthew 24:30"],"refs":[{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null},{"text":"and in the full manifestation of his own glory, and of his Father’s, with all his holy angels,","proofs":["Luke 9:26","Matthew 25:31"],"refs":[{"printed":"Luke 9:26","osis":["Luke.9.26"]},{"printed":"Matthew 25:31","osis":["Matt.25.31"]}],"note":null},{"text":"with a shout, with the voice of the archangel, and with the trumpet of God,","proofs":["1 Thessalonians 4:16"],"refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"note":null},{"text":"to judge the world in righteousness.","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc":["56"],"wsc-modernized":["28"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Christ is to be exalted","position":null},{"text":"coming","position":null},{"text":"in that he, who was unjustly judged and condemned by wicked men, shall come again","position":null},{"text":"in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.","position":null}]}],"page":"86","leaf":45},{"number":57,"question":"What benefits has Christ procured by his mediation?","answer":"Christ, by his mediation, has procured redemption, with all other benefits of the covenant of grace.","segments":[{"text":"Christ, by his mediation, has procured redemption,","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null},{"text":"with all other benefits of the covenant of grace.","proofs":["2 Corinthians 1:20"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]}],"note":null}],"section":null,"relations":{"wlc":["57"],"wsc-modernized":["25"]},"diffs":[],"page":"86","leaf":45},{"number":58,"question":"How do we come to be made partakers of the benefits which Christ has procured?","answer":"We are made partakers of the benefits which Christ has procured, by the application of them unto us, which is the work especially of God the Holy Ghost.","segments":[{"text":"We are made partakers of the benefits which Christ has procured,","proofs":["John 1:11–12"],"refs":[{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]}],"note":null},{"text":"by the application of them unto us, which is the work especially of God the Holy Ghost.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["32"],"wlc":["58"],"wsc-modernized":["29"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"benefits which","position":null},{"text":"has procured,","position":null},{"text":"them unto","position":null},{"text":"which is the work especially of God the","position":null},{"text":"Ghost.","position":null}]}],"page":"86","leaf":45},{"number":59,"question":"Who are made partakers of redemption through Christ?","answer":"Redemption is certainly applied, and effectually communicated, to all those for whom Christ has purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.","segments":[{"text":"Redemption is certainly applied, and effectually communicated, to all those for whom Christ has purchased it;","proofs":["Ephesians 1:13–14","John 6:37, 39","10:15–16"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"John 6:37, 39","osis":["John.6.37","John.6.39"]},{"printed":"10:15–16","osis":["John.10.15-John.10.16"]}],"note":null},{"text":"who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.","proofs":["Ephesians 2:8","2 Corinthians 4:13"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]}],"note":null}],"section":null,"relations":{"wlc":["59"],"wsc-modernized":["29"]},"diffs":[],"page":"86","leaf":45},{"number":60,"question":"Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?","answer":"They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.","segments":[{"text":"They who, having never heard the gospel,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"know not Jesus Christ,","proofs":["2 Thessalonians 1:8–9","Ephesians 2:12","John 1:10–12"],"refs":[{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"John 1:10–12","osis":["John.1.10-John.1.12"]}],"note":null},{"text":"and believe not in him, cannot be saved,","proofs":["John 8:24","Mark 16:16"],"refs":[{"printed":"John 8:24","osis":["John.8.24"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"be they never so diligent to frame their lives according to the light of nature,","proofs":["1 Corinthians 1:20–24"],"refs":[{"printed":"1 Corinthians 1:20–24","osis":["1Cor.1.20-1Cor.1.24"]}],"note":null},{"text":"or the laws of that religion which they profess;","proofs":["John 4:22","Romans 9:31–32","Philippians 3:4–9"],"refs":[{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"Romans 9:31–32","osis":["Rom.9.31-Rom.9.32"]},{"printed":"Philippians 3:4–9","osis":["Phil.3.4-Phil.3.9"]}],"note":null},{"text":"neither is there salvation in any other, but in Christ alone,","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"who is the Savior only of his body the church.","proofs":["Ephesians 5:23"],"refs":[{"printed":"Ephesians 5:23","osis":["Eph.5.23"]}],"note":null}],"section":null,"relations":{"wlc":["60"]},"diffs":[],"page":"87","leaf":45},{"number":61,"question":"Are all they saved who hear the gospel, and live in the church?","answer":"All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.","segments":[{"text":"All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.","proofs":["John 12:38–40","Romans 9:6","Matthew 22:14","7:21","Romans 11:7"],"refs":[{"printed":"John 12:38–40","osis":["John.12.38-John.12.40"]},{"printed":"Romans 9:6","osis":["Rom.9.6"]},{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"7:21","osis":["Matt.7.21"]},{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null}],"section":null,"relations":{"wlc":["61"]},"diffs":[],"page":"87","leaf":45},{"number":62,"question":"What is the visible church?","answer":"The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.","segments":[{"text":"The visible church is a society made up of all such as in all ages and places of the world do profess the true religion,","proofs":["1 Corinthians 1:2","12:13","Romans 15:9–12","Revelation 7:9","Psalms 2:8","22:27–31","45:17","Matthew 28:19–20","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"12:13","osis":["1Cor.12.13"]},{"printed":"Romans 15:9–12","osis":["Rom.15.9-Rom.15.12"]},{"printed":"Revelation 7:9","osis":["Rev.7.9"]},{"printed":"Psalms 2:8","osis":["Ps.2.8"]},{"printed":"22:27–31","osis":["Ps.22.27-Ps.22.31"]},{"printed":"45:17","osis":["Ps.45.17"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null},{"text":"and of their children.","proofs":["1 Corinthians 7:14","Acts 2:39","Romans 11:16","Genesis 17:7"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]},{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null}],"section":null,"relations":{"wlc":["62"]},"diffs":[],"page":"87","leaf":45},{"number":63,"question":"What are the special privileges of the visible church?","answer":"The visible church has the privilege of being under God’s special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.","segments":[{"text":"The visible church has the privilege of being under God’s special care and government;","proofs":["Isaiah 4:5–6","1 Timothy 4:10"],"refs":[{"printed":"Isaiah 4:5–6","osis":["Isa.4.5-Isa.4.6"]},{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"note":null},{"text":"of being protected and preserved in all ages, notwithstanding the opposition of all enemies;","proofs":["Psalm 115:1–2, 9","Isaiah 31:4–5","Zechariah 12:2–4, 8–9"],"refs":[{"printed":"Psalm 115:1–2, 9","osis":["Ps.115.1-Ps.115.2","Ps.115.9"]},{"printed":"Isaiah 31:4–5","osis":["Isa.31.4-Isa.31.5"]},{"printed":"Zechariah 12:2–4, 8–9","osis":["Zech.12.2-Zech.12.4","Zech.12.8-Zech.12.9"]}],"note":null},{"text":"and of enjoying the communion of saints, the ordinary means of salvation,","proofs":["Acts 2:39, 42"],"refs":[{"printed":"Acts 2:39, 42","osis":["Acts.2.39","Acts.2.42"]}],"note":null},{"text":"and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved,","proofs":["Psalm 147:19–20","Romans 9:4","Ephesians 4:11–12","Mark 16:15–16"],"refs":[{"printed":"Psalm 147:19–20","osis":["Ps.147.19-Ps.147.20"]},{"printed":"Romans 9:4","osis":["Rom.9.4"]},{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]}],"note":null},{"text":"and excluding none that will come unto him.","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"section":null,"relations":{"wlc":["63"]},"diffs":[],"page":"87","leaf":45},{"number":64,"question":"What is the invisible church?","answer":"The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.","segments":[{"text":"The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.","proofs":["Ephesians 1:10, 22–23","John 10:16","11:52"],"refs":[{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"John 10:16","osis":["John.10.16"]},{"printed":"11:52","osis":["John.11.52"]}],"note":null}],"section":null,"relations":{"wlc":["64"]},"diffs":[],"page":"88","leaf":46},{"number":65,"question":"What special benefits do the members of the invisible church enjoy by Christ?","answer":"The members of the invisible church by Christ enjoy union and communion with him in grace and glory.","segments":[{"text":"The members of the invisible church by Christ enjoy union and communion with him in grace and glory.","proofs":["John 17:21","Ephesians 2:5–6","John 17:24"],"refs":[{"printed":"John 17:21","osis":["John.17.21"]},{"printed":"Ephesians 2:5–6","osis":["Eph.2.5-Eph.2.6"]},{"printed":"John 17:24","osis":["John.17.24"]}],"note":null}],"section":null,"relations":{"wlc":["65"]},"diffs":[],"page":"88","leaf":46},{"number":66,"question":"What is that union which the elect have with Christ?","answer":"The union which the elect have with Christ is the work of God’s grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.","segments":[{"text":"The union which the elect have with Christ is the work of God’s grace,","proofs":["Ephesians 1:22","2:6–7"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]},{"printed":"2:6–7","osis":["Eph.2.6-Eph.2.7"]}],"note":null},{"text":"whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband;","proofs":["1 Corinthians 6:17","John 10:28","Ephesians 5:23, 30"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Ephesians 5:23, 30","osis":["Eph.5.23","Eph.5.30"]}],"note":null},{"text":"which is done in their effectual calling.","proofs":["1 Peter 5:10","1 Corinthians 1:9"],"refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]},{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"section":null,"relations":{"wlc":["66"],"wsc-modernized":["30"]},"diffs":[],"page":"88","leaf":46},{"number":67,"question":"What is effectual calling?","answer":"Effectual calling is the work of God’s almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto ) he does, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.","segments":[{"text":"Effectual calling is the work of God’s almighty power and grace,","proofs":["John 5:25","Ephesians 1:18–20","2 Timothy 1:8–9"],"refs":[{"printed":"John 5:25","osis":["John.5.25"]},{"printed":"Ephesians 1:18–20","osis":["Eph.1.18-Eph.1.20"]},{"printed":"2 Timothy 1:8–9","osis":["2Tim.1.8-2Tim.1.9"]}],"note":null},{"text":"whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto","proofs":["Titus 3:4–5","Ephesians 2:4–5, 7–9","Romans 9:11"],"refs":[{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]},{"printed":"Ephesians 2:4–5, 7–9","osis":["Eph.2.4-Eph.2.5","Eph.2.7-Eph.2.9"]},{"printed":"Romans 9:11","osis":["Rom.9.11"]}],"note":null},{"text":") he does, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit;","proofs":["2 Corinthians 5:20","6:1–2","John 6:44","2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Corinthians 5:20","osis":["2Cor.5.20"]},{"printed":"6:1–2","osis":["2Cor.6.1-2Cor.6.2"]},{"printed":"John 6:44","osis":["John.6.44"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"savingly enlightening their minds,","proofs":["Acts 26:18","1 Corinthians 2:10, 12"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"1 Corinthians 2:10, 12","osis":["1Cor.2.10","1Cor.2.12"]}],"note":null},{"text":"renewing and powerfully determining their wills,","proofs":["Ezekiel 11:19","36:26–27","John 6:45"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]},{"printed":"36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"John 6:45","osis":["John.6.45"]}],"note":null},{"text":"so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.","proofs":["Ephesians 2:5","Philippians 2:13","Deuteronomy 30:6"],"refs":[{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["34"],"wlc":["67"],"wsc-modernized":["31"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"almighty power and grace,","position":null},{"text":"(out","position":null},{"text":"his free","position":null},{"text":"special love to his elect, and from nothing","position":null},{"text":"them moving him thereunto )","position":null},{"text":"in his accepted time, invite","position":null},{"text":"draw them","position":null},{"text":"by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able","position":null},{"text":"to answer his call, and to accept and embrace the grace","position":null},{"text":"and conveyed therein.","position":null}]}],"page":"88","leaf":46},{"number":68,"question":"Are the elect only effectually called?","answer":"All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.","segments":[{"text":"All the elect, and they only, are effectually called;","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"although others may be, and often are, outwardly called by the ministry of the word,","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":null},{"text":"and have some common operations of the Spirit;","proofs":["Matthew 7:22","Hebrews 6:4–6"],"refs":[{"printed":"Matthew 7:22","osis":["Matt.7.22"]},{"printed":"Hebrews 6:4–6","osis":["Heb.6.4-Heb.6.6"]}],"note":null},{"text":"who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.","proofs":["John 12:38–40","Acts 28:25–27","John 6:64–65","Psalm 81:11–12"],"refs":[{"printed":"John 12:38–40","osis":["John.12.38-John.12.40"]},{"printed":"Acts 28:25–27","osis":["Acts.28.25-Acts.28.27"]},{"printed":"John 6:64–65","osis":["John.6.64-John.6.65"]},{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]}],"note":null}],"section":null,"relations":{"wlc":["68"],"wsc-modernized":["31"]},"diffs":[],"page":"89","leaf":46},{"number":69,"question":"What is the communion in grace which the members of the invisible church have with Christ?","answer":"The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.","segments":[{"text":"The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"adoption,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"sanctification, and whatever else, in this life, manifests their union with him.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["35"],"wlc":["69"],"wsc-modernized":["32"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The communion","position":null},{"text":"grace which the members","position":null},{"text":"the invisible church have with Christ, is their partaking of the virtue of his mediation, in their","position":null},{"text":"whatever else,","position":null},{"text":"manifests their union with him.","position":null}]}],"page":"89","leaf":46},{"number":70,"question":"What is justification?","answer":"Justification is an act of God’s free grace unto sinners, in which he pardons all their sins, accepts and accounts their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.","segments":[{"text":"Justification is an act of God’s free grace unto sinners,","proofs":["Romans 3:22, 24–25","4:5"],"refs":[{"printed":"Romans 3:22, 24–25","osis":["Rom.3.22","Rom.3.24-Rom.3.25"]},{"printed":"4:5","osis":["Rom.4.5"]}],"note":null},{"text":"in which he pardons all their sins, accepts and accounts their persons righteous in his sight;","proofs":["2 Corinthians 5:19, 21","Romans 3:22, 24–25, 27–28"],"refs":[{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]},{"printed":"Romans 3:22, 24–25, 27–28","osis":["Rom.3.22","Rom.3.24-Rom.3.25","Rom.3.27-Rom.3.28"]}],"note":null},{"text":"not for any thing wrought in them, or done by them,","proofs":["Titus 3:5, 7","Ephesians 1:7"],"refs":[{"printed":"Titus 3:5, 7","osis":["Titus.3.5","Titus.3.7"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"but only for the perfect obedience and full satisfaction of Christ, by God imputed to them,","proofs":["Romans 5:17–19","4:6–8"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]},{"printed":"4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"and received by faith alone.","proofs":["Acts 10:43","Galatians 2:16","Philippians 3:9"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["36"],"wlc":["70"],"wsc-modernized":["33"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"unto sinners, in which","position":null},{"text":"their","position":1},{"text":"accepts","position":null},{"text":"accounts their persons","position":null},{"text":"not for any thing wrought in them, or done by them, but","position":null},{"text":"perfect obedience and full satisfaction","position":null},{"text":"by God","position":null},{"text":"them,","position":3}]}],"page":"90","leaf":47},{"number":71,"question":"How is justification an act of God’s free grace?","answer":"Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified; yet inasmuch as God accepts the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.","segments":[{"text":"Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified;","proofs":["Romans 5:8–10, 19"],"refs":[{"printed":"Romans 5:8–10, 19","osis":["Rom.5.8-Rom.5.10","Rom.5.19"]}],"note":null},{"text":"yet inasmuch as God accepts the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son,","proofs":["1 Timothy 2:5–6","Hebrews 10:10","Matthew 20:28","Daniel 9:24, 26","Isaiah 53:4–6, 10–12","Hebrews 7:22","Romans 8:32","1 Peter 1:18–19"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]},{"printed":"Hebrews 10:10","osis":["Heb.10.10"]},{"printed":"Matthew 20:28","osis":["Matt.20.28"]},{"printed":"Daniel 9:24, 26","osis":["Dan.9.24","Dan.9.26"]},{"printed":"Isaiah 53:4–6, 10–12","osis":["Isa.53.4-Isa.53.6","Isa.53.10-Isa.53.12"]},{"printed":"Hebrews 7:22","osis":["Heb.7.22"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"imputing his righteousness to them,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"and requiring nothing of them for their justification but faith,","proofs":["Romans 3:24–25"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]}],"note":null},{"text":"which also is his gift,","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"their justification is to them of free grace.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"section":null,"relations":{"wlc":["71"],"wsc-modernized":["33"]},"diffs":[],"page":"90","leaf":47},{"number":72,"question":"What is justifying faith?","answer":"Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assents to the truth of the promise of the gospel, but receives and rests upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.","segments":[{"text":"Justifying faith is a saving grace,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"wrought in the heart of a sinner by the Spirit","proofs":["2 Corinthians 4:13","Ephesians 1:17–19"],"refs":[{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 1:17–19","osis":["Eph.1.17-Eph.1.19"]}],"note":null},{"text":"and word of God,","proofs":["Romans 10:14–17"],"refs":[{"printed":"Romans 10:14–17","osis":["Rom.10.14-Rom.10.17"]}],"note":null},{"text":"whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition,","proofs":["Acts 2:37","16:30","John 16:8–9","Romans 5:6","Ephesians 2:1","Acts 4:12"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]},{"printed":"16:30","osis":["Acts.16.30"]},{"printed":"John 16:8–9","osis":["John.16.8-John.16.9"]},{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Ephesians 2:1","osis":["Eph.2.1"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"not only assents to the truth of the promise of the gospel,","proofs":["Ephesians 1:13"],"refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"note":null},{"text":"but receives and rests upon Christ and his righteousness, therein held forth, for pardon of sin,","proofs":["John 1:12","Acts 16:31","10:43"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"10:43","osis":["Acts.10.43"]}],"note":null},{"text":"and for the accepting and accounting of his person righteous in the sight of God for salvation.","proofs":["Philippians 3:9","Acts 15:11"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["91"],"wlc":["72"],"wsc-modernized":["86"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Justifying","position":null},{"text":"wrought in the heart of a sinner by the Spirit and word of God,","position":null},{"text":"he, being convinced of his sin","position":null},{"text":"misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assents to the truth of the promise of the gospel, but receives and rests","position":null},{"text":"Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God","position":null}]}],"page":"90","leaf":47},{"number":73,"question":"How does faith justify a sinner in the sight of God?","answer":"Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receives and applies Christ and his righteousness.","segments":[{"text":"Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it,","proofs":["Galatians 3:11","Romans 3:28"],"refs":[{"printed":"Galatians 3:11","osis":["Gal.3.11"]},{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"nor as if the grace of faith, or any act thereof, were imputed to him for his justification;","proofs":["Romans 4:5","10:10"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]},{"printed":"10:10","osis":["Rom.10.10"]}],"note":null},{"text":"but only as it is an instrument by which he receives and applies Christ and his righteousness.","proofs":["John 1:12","Philippians 3:9","Galatians 2:16"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"section":null,"relations":{"wlc":["73"],"wsc-modernized":["86"]},"diffs":[],"page":"91","leaf":47},{"number":74,"question":"What is adoption?","answer":"Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.","segments":[{"text":"Adoption is an act of the free grace of God,","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"in and for his only Son Jesus Christ,","proofs":["Ephesians 1:5","Galatians 4:4–5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"whereby all those that are justified are received into the number of his children,","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"have his name put upon them,","proofs":["2 Corinthians 6:18","Revelation 3:12"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"the Spirit of his Son given to them,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"are under his fatherly care and dispensations,","proofs":["Psalm 103:13","Proverbs 14:26","Matthew 6:32"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]},{"printed":"Proverbs 14:26","osis":["Prov.14.26"]},{"printed":"Matthew 6:32","osis":["Matt.6.32"]}],"note":null},{"text":"admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.","proofs":["Hebrews 6:12","Romans 8:17"],"refs":[{"printed":"Hebrews 6:12","osis":["Heb.6.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["37"],"wlc":["74"],"wsc-modernized":["34"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"the","position":1},{"text":"of God, in and for his only Son Jesus Christ,","position":null},{"text":"all those that are justified","position":null},{"text":"of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care","position":null},{"text":"dispensations, admitted","position":null},{"text":"liberties and","position":null},{"text":"made heirs of all the promises, and fellow heirs with Christ in glory.","position":null}]}],"page":"91","leaf":47},{"number":75,"question":"What is sanctification?","answer":"Sanctification is a work of God’s grace, whereby they whom God has, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.","segments":[{"text":"Sanctification is a work of God’s grace, whereby they whom God has, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit","proofs":["Ephesians 1:4","1 Corinthians 6:11","2 Thessalonians 2:13"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"applying the death and resurrection of Christ unto them,","proofs":["Romans 6:4–6"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]}],"note":null},{"text":"renewed in their whole man after the image of God;","proofs":["Ephesians 4:23–24"],"refs":[{"printed":"Ephesians 4:23–24","osis":["Eph.4.23-Eph.4.24"]}],"note":null},{"text":"having the seeds of repentance unto life, and all other saving graces, put into their hearts,","proofs":["Acts 11:18","1 John 3:9"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]},{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"and those graces so stirred up, increased, and strengthened,","proofs":["Jude 20","Hebrews 6:11–12","Ephesians 3:16–19","Colossians 1:10–11"],"refs":[{"printed":"Jude 20","osis":["Jude.1.20"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Ephesians 3:16–19","osis":["Eph.3.16-Eph.3.19"]},{"printed":"Colossians 1:10–11","osis":["Col.1.10-Col.1.11"]}],"note":null},{"text":"as that they more and more die unto sin, and rise unto newness of life.","proofs":["Romans 6:4, 6, 14","Galatians 5:24"],"refs":[{"printed":"Romans 6:4, 6, 14","osis":["Rom.6.4","Rom.6.6","Rom.6.14"]},{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["38"],"wlc":["75"],"wsc-modernized":["35"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"a","position":3},{"text":"they whom God has, before the foundation of the world, chosen to be holy,","position":null},{"text":"in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them,","position":null},{"text":"their","position":1},{"text":"having the seeds of repentance unto life,","position":null},{"text":"all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they","position":null},{"text":"rise","position":null},{"text":"newness of life.","position":null}]}],"page":"92","leaf":48},{"number":76,"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.","segments":[{"text":"Repentance unto life is a saving grace,","proofs":["2 Timothy 2:25"],"refs":[{"printed":"2 Timothy 2:25","osis":["2Tim.2.25"]}],"note":null},{"text":"wrought in the heart of a sinner by the Spirit","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"and word of God,","proofs":["Acts 11:18, 20–21"],"refs":[{"printed":"Acts 11:18, 20–21","osis":["Acts.11.18","Acts.11.20-Acts.11.21"]}],"note":null},{"text":"whereby, out of the sight and sense, not only of the danger,","proofs":["Ezekiel 18:28, 30, 32","Luke 15:17–18","Hosea 2:6–7"],"refs":[{"printed":"Ezekiel 18:28, 30, 32","osis":["Ezek.18.28","Ezek.18.30","Ezek.18.32"]},{"printed":"Luke 15:17–18","osis":["Luke.15.17-Luke.15.18"]},{"printed":"Hosea 2:6–7","osis":["Hos.2.6-Hos.2.7"]}],"note":null},{"text":"but also of the filthiness and odiousness of his sins,","proofs":["Ezekiel 36:31","Isaiah 30:22"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]}],"note":null},{"text":"and upon the apprehension of God’s mercy in Christ to such as are penitent,","proofs":["Joel 2:12–13"],"refs":[{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]}],"note":null},{"text":"he so grieves for","proofs":["Jeremiah 31:18–19"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]}],"note":null},{"text":"and hates his sins,","proofs":["2 Corinthians 7:11"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"as that he turns from them all to God,","proofs":["Acts 26:18","Ezekiel 14:6","1 Kings 8:47–48"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Ezekiel 14:6","osis":["Ezek.14.6"]},{"printed":"1 Kings 8:47–48","osis":["1Kgs.8.47-1Kgs.8.48"]}],"note":null},{"text":"purposing and endeavoring constantly to walk with him in all the ways of new obedience.","proofs":["Psalm 119:6, 59, 128","2 Kings 23:25"],"refs":[{"printed":"Psalm 119:6, 59, 128","osis":["Ps.119.6","Ps.119.59","Ps.119.128"]},{"printed":"2 Kings 23:25","osis":["2Kgs.23.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["92"],"wlc":["76"],"wsc-modernized":["87"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"wrought in the heart of","position":null},{"text":"by the Spirit and word of God, whereby,","position":null},{"text":"the sight and","position":null},{"text":"not only of the danger, but also of the filthiness and odiousness","position":null},{"text":"s","position":15},{"text":"upon the","position":null},{"text":"God’s","position":null},{"text":"to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk","position":null},{"text":"him in all the ways","position":null}]}],"page":"92","leaf":48},{"number":77,"question":"Wherein do justification and sanctification differ?","answer":"Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputes the righteousness of Christ; in sanctification his Spirit infuses grace, and enables to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one does equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.","segments":[{"text":"Although sanctification be inseparably joined with justification,","proofs":["1 Corinthians 6:11","1:30"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"yet they differ, in that God in justification imputes the righteousness of Christ;","proofs":["Romans 4:6, 8"],"refs":[{"printed":"Romans 4:6, 8","osis":["Rom.4.6","Rom.4.8"]}],"note":null},{"text":"in sanctification his Spirit infuses grace, and enables to the exercise thereof;","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null},{"text":"in the former, sin is pardoned;","proofs":["Romans 3:24–25"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]}],"note":null},{"text":"in the other, it is subdued:","proofs":["Romans 6:6, 14"],"refs":[{"printed":"Romans 6:6, 14","osis":["Rom.6.6","Rom.6.14"]}],"note":null},{"text":"the one does equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation;","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null},{"text":"the other is neither equal in all,","proofs":["1 John 2:12–14","Hebrews 5:12–14"],"refs":[{"printed":"1 John 2:12–14","osis":["1John.2.12-1John.2.14"]},{"printed":"Hebrews 5:12–14","osis":["Heb.5.12-Heb.5.14"]}],"note":null},{"text":"nor in this life perfect in any,","proofs":["1 John 1:8, 10"],"refs":[{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]}],"note":null},{"text":"but growing up to perfection.","proofs":["2 Corinthians 7:1","Philippians 3:12–14"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]},{"printed":"Philippians 3:12–14","osis":["Phil.3.12-Phil.3.14"]}],"note":null}],"section":null,"relations":{"wlc":["77"],"wsc-modernized":["35"]},"diffs":[],"page":"92","leaf":48},{"number":78,"question":"Whence arises the imperfection of sanctification in believers?","answer":"The imperfection of sanctification in believers arises from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.","segments":[{"text":"The imperfection of sanctification in believers arises from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins,","proofs":["Romans 7:18, 23","Mark 14:66","Galatians 2:11–12"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Mark 14:66","osis":["Mark.14.66"]},{"printed":"Galatians 2:11–12","osis":["Gal.2.11-Gal.2.12"]}],"note":null},{"text":"are hindered in all their spiritual services,","proofs":["Hebrews 12:1"],"refs":[{"printed":"Hebrews 12:1","osis":["Heb.12.1"]}],"note":null},{"text":"and their best works are imperfect and defiled in the sight of God.","proofs":["Isaiah 64:6","Exodus 28:38"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Exodus 28:38","osis":["Exod.28.38"]}],"note":null}],"section":null,"relations":{"wlc":["78"],"wsc-modernized":["35"]},"diffs":[],"page":"93","leaf":48},{"number":79,"question":"May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace ?","answer":"True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.","segments":[{"text":"True believers, by reason of the unchangeable love of God,","proofs":["Jeremiah 31:3"],"refs":[{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"note":null},{"text":"and his decree and covenant to give them perseverance,","proofs":["2 Timothy 2:19","Hebrews 13:20–21","2 Samuel 23:5"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"note":null},{"text":"their inseparable union with Christ,","proofs":["1 Corinthians 1:8–9"],"refs":[{"printed":"1 Corinthians 1:8–9","osis":["1Cor.1.8-1Cor.1.9"]}],"note":null},{"text":"his continual intercession for them,","proofs":["Hebrews 7:25","Luke 22:32"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"and the Spirit and seed of God abiding in them,","proofs":["1 John 3:9","2:27"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"2:27","osis":["1John.2.27"]}],"note":null},{"text":"can neither totally nor finally fall away from the state of grace,","proofs":["Jeremiah 32:40","John 10:28"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"but are kept by the power of God through faith unto salvation.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["39"],"wlc":["79"],"wsc-modernized":["36"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"True believers, by reason of","position":null},{"text":"unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding","position":null},{"text":"them, can neither totally nor finally fall away","position":null},{"text":"state","position":null},{"text":"but are kept by","position":null},{"text":"power of God through faith unto salvation.","position":null}]}],"page":"93","leaf":48},{"number":80,"question":"Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?","answer":"Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.","segments":[{"text":"Such as truly believe in Christ, and endeavor to walk in all good conscience before him,","proofs":["1 John 2:3"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]}],"note":null},{"text":"may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made,","proofs":["1 Corinthians 2:12","1 John 3:14, 18–19, 21, 24","4:13, 16","Hebrews 6:11–12"],"refs":[{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"1 John 3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"4:13, 16","osis":["1John.4.13","1John.4.16"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]}],"note":null},{"text":"and bearing witness with their spirits that they are the children of God,","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null},{"text":"be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.","proofs":["1 John 5:13"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["39"],"wlc":["80"],"wsc-modernized":["36"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon","position":null},{"text":"truth","position":null},{"text":"promises, and by the Spirit enabling them to discern in themselves those graces to which the promises","position":null},{"text":"life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are","position":null},{"text":"estate","position":null},{"text":"shall persevere","position":null},{"text":"unto salvation.","position":null}]}],"page":"94","leaf":49},{"number":81,"question":"Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?","answer":"Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.","segments":[{"text":"Assurance of grace and salvation not being of the essence of faith,","proofs":["Ephesians 1:13"],"refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"note":null},{"text":"true believers may wait long before they obtain it;","proofs":["Isaiah 50:10","Psalm 88:1–3, 6–7, 9–10, 13–15"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 88:1–3, 6–7, 9–10, 13–15","osis":["Ps.88.1-Ps.88.3","Ps.88.6-Ps.88.7","Ps.88.9-Ps.88.10","Ps.88.13-Ps.88.15"]}],"note":null},{"text":"and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions;","proofs":["Psalm 77:1–12","Song of Solomon 5:2–3, 6","Psalms 51:8, 12","31:22","22:1"],"refs":[{"printed":"Psalm 77:1–12","osis":["Ps.77.1-Ps.77.12"]},{"printed":"Song of Solomon 5:2–3, 6","osis":["Song.5.2-Song.5.3","Song.5.6"]},{"printed":"Psalms 51:8, 12","osis":["Ps.51.8","Ps.51.12"]},{"printed":"31:22","osis":["Ps.31.22"]},{"printed":"22:1","osis":["Ps.22.1"]}],"note":null},{"text":"yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.","proofs":["1 John 3:9","Psalm 73:15, 23","Isaiah 54:7–10"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"Psalm 73:15, 23","osis":["Ps.73.15","Ps.73.23"]},{"printed":"Isaiah 54:7–10","osis":["Isa.54.7-Isa.54.10"]}],"note":null}],"section":null,"relations":{"wlc":["81"],"wsc-modernized":["36"]},"diffs":[],"page":"94","leaf":49},{"number":82,"question":"What is the communion in glory which the members of the invisible church have with Christ?","answer":"The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.","segments":[{"text":"The communion in glory which the members of the invisible church have with Christ, is in this life,","proofs":["2 Corinthians 3:18"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"immediately after death,","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"and at last perfected at the resurrection and day of judgment.","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null}],"section":null,"relations":{"wlc":["82"],"wsc-modernized":["37"]},"diffs":[],"page":"95","leaf":49},{"number":83,"question":"What is the communion in glory with Christ which the members of the invisible church enjoy in this life?","answer":"The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God’s love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.","segments":[{"text":"The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of;","proofs":["Ephesians 2:5–6"],"refs":[{"printed":"Ephesians 2:5–6","osis":["Eph.2.5-Eph.2.6"]}],"note":null},{"text":"and, as an earnest thereof, enjoy the sense of God’s love,","proofs":["Romans 5:5","2 Corinthians 1:22"],"refs":[{"printed":"Romans 5:5","osis":["Rom.5.5"]},{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]}],"note":null},{"text":"peace of conscience, joy in the Holy Ghost, and hope of glory;","proofs":["Romans 5:1–2","14:17"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"14:17","osis":["Rom.14.17"]}],"note":null},{"text":"as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.","proofs":["Genesis 4:13","Matthew 27:4","Hebrews 10:27","Romans 2:9","Mark 9:48"],"refs":[{"printed":"Genesis 4:13","osis":["Gen.4.13"]},{"printed":"Matthew 27:4","osis":["Matt.27.4"]},{"printed":"Hebrews 10:27","osis":["Heb.10.27"]},{"printed":"Romans 2:9","osis":["Rom.2.9"]},{"printed":"Mark 9:48","osis":["Mark.9.48"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["39"],"wlc":["83"],"wsc-modernized":["36"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"members of the invisible church have communicated to them","position":null},{"text":"the firstfruits of glory with Christ, as they are members of him their head,","position":null},{"text":"so in him","position":null},{"text":"interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense","position":null},{"text":"Ghost, and hope","position":null},{"text":"glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience,","position":null},{"text":"a fearful expectation of judgment, are","position":null},{"text":"wicked the beginning of their torments which they shall endure after death.","position":null}]}],"page":"95","leaf":49},{"number":84,"question":"Shall all men die?","answer":"Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.","segments":[{"text":"Death being threatened as the wages of sin,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"it is appointed unto all men once to die;","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"for that all have sinned.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"wlc":["84"],"wsc-modernized":["19"]},"diffs":[],"page":"95","leaf":49},{"number":85,"question":"Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?","answer":"The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.","segments":[{"text":"The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it;","proofs":["1 Corinthians 15:26, 55–57","Hebrews 2:15"],"refs":[{"printed":"1 Corinthians 15:26, 55–57","osis":["1Cor.15.26","1Cor.15.55-1Cor.15.57"]},{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"note":null},{"text":"so that, although they die, yet it is out of God’s love,","proofs":["Isaiah 57:1–2","2 Kings 22:20"],"refs":[{"printed":"Isaiah 57:1–2","osis":["Isa.57.1-Isa.57.2"]},{"printed":"2 Kings 22:20","osis":["2Kgs.22.20"]}],"note":null},{"text":"to free them perfectly from sin and misery,","proofs":["Revelation 14:13","Ephesians 5:27"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]},{"printed":"Ephesians 5:27","osis":["Eph.5.27"]}],"note":null},{"text":"and to make them capable of further communion with Christ in glory, which they then enter upon.","proofs":["Luke 23:43","Philippians 1:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null}],"section":null,"relations":{"wlc":["85"],"wsc-modernized":["37"]},"diffs":[],"page":"95","leaf":49},{"number":86,"question":"What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death?","answer":"The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.","segments":[{"text":"The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"and received into the highest heavens,","proofs":["2 Corinthians 5:1, 6, 8","Philippians 1:23","Acts 3:21","Ephesians 4:10"],"refs":[{"printed":"2 Corinthians 5:1, 6, 8","osis":["2Cor.5.1","2Cor.5.6","2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"where they behold the face of God in light and glory,","proofs":["1 John 3:2","1 Corinthians 13:12"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"waiting for the full redemption of their bodies,","proofs":["Romans 8:23","Psalm 16:9"],"refs":[{"printed":"Romans 8:23","osis":["Rom.8.23"]},{"printed":"Psalm 16:9","osis":["Ps.16.9"]}],"note":null},{"text":"which even in death continue united to Christ,","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"and rest in their graves as in their beds,","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"till at the last day they be again united to their souls.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.","proofs":["Luke 16:23–24","Jude 6–7"],"refs":[{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]},{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["40","42"],"wlc":["86"],"wsc-modernized":["37"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their","position":null},{"text":"then","position":null},{"text":"received","position":null},{"text":"the highest heavens, where they behold the face of God in light and","position":null},{"text":"waiting for the full redemption of","position":null},{"text":"which even in death continue","position":null},{"text":"and","position":3},{"text":"as in their beds,","position":null},{"text":"at","position":5},{"text":"last day they be again united to their souls. Whereas","position":null},{"text":"are","position":2},{"text":"hell, where they remain in","position":null},{"text":"and utter darkness,","position":null},{"text":"kept","position":null},{"text":"as in their prisons,","position":null}]}],"page":"95","leaf":50},{"number":87,"question":"What are we to believe concerning the resurrection?","answer":"We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.","segments":[{"text":"We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust:","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null},{"text":"when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ.","proofs":["1 Corinthians 15:51–53","1 Thessalonians 4:15–17","John 5:28–29"],"refs":[{"printed":"1 Corinthians 15:51–53","osis":["1Cor.15.51-1Cor.15.53"]},{"printed":"1 Thessalonians 4:15–17","osis":["1Thess.4.15-1Thess.4.17"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]}],"note":null},{"text":"The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body;","proofs":["1 Corinthians 15:21–23, 42–44","Philippians 3:21"],"refs":[{"printed":"1 Corinthians 15:21–23, 42–44","osis":["1Cor.15.21-1Cor.15.23","1Cor.15.42-1Cor.15.44"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.","proofs":["John 5:27–29","Matthew 25:33"],"refs":[{"printed":"John 5:27–29","osis":["John.5.27-John.5.29"]},{"printed":"Matthew 25:33","osis":["Matt.25.33"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["41"],"wlc":["87"],"wsc-modernized":["38"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"We are to believe, that","position":null},{"text":"last day there shall be a general","position":null},{"text":"of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave,","position":null},{"text":"then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be","position":null},{"text":"dishonor by him, as an offended judge.","position":null}]}],"page":"97","leaf":50},{"number":88,"question":"What shall immediately follow after the resurrection?","answer":"Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knows, that all may watch and pray, and be ever ready for the coming of the Lord.","segments":[{"text":"Immediately after the resurrection shall follow the general and final judgment of angels and men;","proofs":["2 Peter 2:4","Jude 6–7, 14–15","Matthew 25:46"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]},{"printed":"Jude 6–7, 14–15","osis":["Jude.1.6-Jude.1.7","Jude.1.14-Jude.1.15"]},{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null},{"text":"the day and hour whereof no man knows, that all may watch and pray, and be ever ready for the coming of the Lord.","proofs":["Matthew 24:36, 42, 44"],"refs":[{"printed":"Matthew 24:36, 42, 44","osis":["Matt.24.36","Matt.24.42","Matt.24.44"]}],"note":null}],"section":null,"relations":{"wlc":["88"],"wsc-modernized":["38"]},"diffs":[],"page":"97","leaf":50},{"number":89,"question":"What shall be done to the wicked at the day of judgment?","answer":"At the day of judgment, the wicked shall be set on Christ’s left hand, and, upon clear evidence, and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.","segments":[{"text":"At the day of judgment, the wicked shall be set on Christ’s left hand,","proofs":["Matthew 25:33"],"refs":[{"printed":"Matthew 25:33","osis":["Matt.25.33"]}],"note":null},{"text":"and, upon clear evidence, and full conviction of their own consciences,","proofs":["Romans 2:15–16"],"refs":[{"printed":"Romans 2:15–16","osis":["Rom.2.15-Rom.2.16"]}],"note":null},{"text":"shall have the fearful but just sentence of condemnation pronounced against them;","proofs":["Matthew 25:41–43"],"refs":[{"printed":"Matthew 25:41–43","osis":["Matt.25.41-Matt.25.43"]}],"note":null},{"text":"and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.","proofs":["Luke 16:26","2 Thessalonians 1:8–9"],"refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]},{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["43"],"wlc":["89"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"shall be set on Christ’s left hand, and, upon clear evidence, and full conviction","position":null},{"text":"own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon","position":null},{"text":"cast out from the favorable presence of God, and the glorious fellowship","position":null},{"text":"Christ, his saints, and all his holy angels, into hell,","position":null},{"text":"be punished with","position":null},{"text":"both of body and soul,","position":null},{"text":"forever.","position":null}]}],"page":"97","leaf":50},{"number":90,"question":"What shall be done to the righteous at the day of judgment?","answer":"At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.","segments":[{"text":"At the day of judgment, the righteous, being caught up to Christ in the clouds,","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"shall be set on his right hand, and there openly acknowledged and acquitted,","proofs":["Matthew 25:33","10:32"],"refs":[{"printed":"Matthew 25:33","osis":["Matt.25.33"]},{"printed":"10:32","osis":["Matt.10.32"]}],"note":null},{"text":"shall join with him in the judging of reprobate angels and men,","proofs":["1 Corinthians 6:2–3"],"refs":[{"printed":"1 Corinthians 6:2–3","osis":["1Cor.6.2-1Cor.6.3"]}],"note":null},{"text":"and shall be received into heaven,","proofs":["Matthew 25:34, 46"],"refs":[{"printed":"Matthew 25:34, 46","osis":["Matt.25.34","Matt.25.46"]}],"note":null},{"text":"where they shall be fully and forever freed from all sin and misery;","proofs":["Ephesians 5:27","Revelation 14:13"],"refs":[{"printed":"Ephesians 5:27","osis":["Eph.5.27"]},{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"filled with inconceivable joys,","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels,","proofs":["Hebrews 12:22–23"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"note":null},{"text":"but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity.","proofs":["1 John 3:2","1 Corinthians 13:12","1 Thessalonians 4:17–18"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"1 Thessalonians 4:17–18","osis":["1Thess.4.17-1Thess.4.18"]}],"note":null},{"text":"And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["41"],"wlc":["90"],"wsc-modernized":["38"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"day of judgment, the righteous,","position":null},{"text":"caught","position":null},{"text":"to Christ","position":null},{"text":"the clouds,","position":null},{"text":"set on his right hand, and there","position":null},{"text":"shall join with him","position":null},{"text":"judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and","position":null}]}],"page":"98","leaf":51},{"number":91,"question":"What is the duty which God requires of man?","answer":"The duty which God requires of man, is obedience to his revealed will.","segments":[{"text":"The duty which God requires of man, is obedience to his revealed will.","proofs":["Romans 12:1–2","Micah 6:8","1 Samuel 15:22"],"refs":[{"printed":"Romans 12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["44"],"wlc":["91"],"wsc-modernized":["39"]},"diffs":[],"page":"99","leaf":51},{"number":92,"question":"What did God at first reveal unto man as the rule of his obedience?","answer":"The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.","segments":[{"text":"The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.","proofs":["Genesis 1:26–27","Romans 2:14–15","10:5","Genesis 2:17"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]},{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"10:5","osis":["Rom.10.5"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["45"],"wlc":["92"],"wsc-modernized":["40"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"of obedience","position":null},{"text":"Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil,","position":null}]}],"page":"99","leaf":51},{"number":93,"question":"What is the moral law?","answer":"The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he owes to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.","segments":[{"text":"The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body,","proofs":["Deuteronomy 5:1–3, 31, 33","Luke 10:26–27","1 Thessalonians 5:23"],"refs":[{"printed":"Deuteronomy 5:1–3, 31, 33","osis":["Deut.5.1-Deut.5.3","Deut.5.31","Deut.5.33"]},{"printed":"Luke 10:26–27","osis":["Luke.10.26-Luke.10.27"]},{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"and in performance of all those duties of holiness and righteousness which he owes to God and man:","proofs":["Luke 1:75","Acts 24:16"],"refs":[{"printed":"Luke 1:75","osis":["Luke.1.75"]},{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null},{"text":"promising life upon the fulfilling, and threatening death upon the breach of it.","proofs":["Romans 10:5","Galatians 3:10, 12"],"refs":[{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]}],"note":null}],"section":null,"relations":{"wlc":["93"],"wsc-modernized":["41"]},"diffs":[],"page":"99","leaf":51},{"number":94,"question":"Is there any use of the moral law to man since the fall?","answer":"Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.","segments":[{"text":"Although no man, since the fall, can attain to righteousness and life by the moral law;","proofs":["Romans 8:3","Galatians 2:16"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.","proofs":["1 Timothy 1:8"],"refs":[{"printed":"1 Timothy 1:8","osis":["1Tim.1.8"]}],"note":null}],"section":null,"relations":{"wlc":["94"],"wsc-modernized":["41"]},"diffs":[],"page":"100","leaf":52},{"number":95,"question":"Of what use is the moral law to all men?","answer":"The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.","segments":[{"text":"The moral law is of use to all men, to inform them of the holy nature and will of God,","proofs":["Leviticus 11:44–45","20:7–8","Romans 7:12"],"refs":[{"printed":"Leviticus 11:44–45","osis":["Lev.11.44-Lev.11.45"]},{"printed":"20:7–8","osis":["Lev.20.7-Lev.20.8"]},{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"and of their duty, binding them to walk accordingly;","proofs":["Micah 6:8","James 2:10–11"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives;","proofs":["Psalm 19:11–12","Romans 3:20","7:7"],"refs":[{"printed":"Psalm 19:11–12","osis":["Ps.19.11-Ps.19.12"]},{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"7:7","osis":["Rom.7.7"]}],"note":null},{"text":"to humble them in the sense of their sin and misery,","proofs":["Romans 3:9, 23"],"refs":[{"printed":"Romans 3:9, 23","osis":["Rom.3.9","Rom.3.23"]}],"note":null},{"text":"and thereby help them to a clearer sight of the need they have of Christ,","proofs":["Galatians 3:21–22"],"refs":[{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null},{"text":"and of the perfection of his obedience.","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null}],"section":null,"relations":{"wlc":["95"],"wsc-modernized":["41"]},"diffs":[],"page":"100","leaf":52},{"number":96,"question":"What particular use is there of the moral law to unregenerate men?","answer":"The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.","segments":[{"text":"The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come,","proofs":["1 Timothy 1:9–10"],"refs":[{"printed":"1 Timothy 1:9–10","osis":["1Tim.1.9-1Tim.1.10"]}],"note":null},{"text":"and to drive them to Christ;","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null},{"text":"or, upon their continuance in the estate and way of sin, to leave them inexcusable,","proofs":["Romans 1:20","2:15"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"2:15","osis":["Rom.2.15"]}],"note":null},{"text":"and under the curse thereof.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"section":null,"relations":{"wlc":["96"],"wsc-modernized":["41"]},"diffs":[],"page":"100","leaf":52},{"number":97,"question":"What special use is there of the moral law to the regenerate?","answer":"Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.","segments":[{"text":"Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works,","proofs":["Romans 6:14","7:4, 6","Galatians 4:4–5"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"7:4, 6","osis":["Rom.7.4","Rom.7.6"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"so as thereby they are neither justified","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"nor condemned;","proofs":["Galatians 5:23","Romans 8:1"],"refs":[{"printed":"Galatians 5:23","osis":["Gal.5.23"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good;","proofs":["Romans 7:24–25","Galatians 3:13–14","Romans 8:3–4"],"refs":[{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"Galatians 3:13–14","osis":["Gal.3.13-Gal.3.14"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]}],"note":null},{"text":"and thereby to provoke them to more thankfulness,","proofs":["Luke 1:68–69, 74–75","Colossians 1:12–14"],"refs":[{"printed":"Luke 1:68–69, 74–75","osis":["Luke.1.68-Luke.1.69","Luke.1.74-Luke.1.75"]},{"printed":"Colossians 1:12–14","osis":["Col.1.12-Col.1.14"]}],"note":null},{"text":"and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.","proofs":["Romans 7:22","12:2","Titus 2:11–14"],"refs":[{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"12:2","osis":["Rom.12.2"]},{"printed":"Titus 2:11–14","osis":["Titus.2.11-Titus.2.14"]}],"note":null}],"section":null,"relations":{"wlc":["97"],"wsc-modernized":["41"]},"diffs":[],"page":"100","leaf":52},{"number":98,"question":"Where is the moral law summarily comprehended?","answer":"The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.","segments":[{"text":"The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone;","proofs":["Deuteronomy 10:4","Exodus 34:1–4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Exodus 34:1–4","osis":["Exod.34.1-Exod.34.4"]}],"note":null},{"text":"and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["46"],"wlc":["98"],"wsc-modernized":["41"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.","position":null}]}],"page":"101","leaf":52},{"number":99,"question":"What rules are to be observed for the right understanding of the ten commandments?","answer":"For the right understanding of the ten commandments, these rules are to be observed: 1. That the law is perfect, and binds everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures. 3. That one and the same thing, in various respects, is required or forbidden in several commandments. 4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included. 5. That what God forbids, is at no time to be done; What he commands, is always our duty; and yet every particular duty is not to be done at all times. 6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto. 7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places. 8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.","segments":[{"text":"For the right understanding of the ten commandments, these rules are to be observed: 1. That the law is perfect, and binds everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.","proofs":["Psalm 19:7","James 2:10","Matthew 5:21–22"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"James 2:10","osis":["Jas.2.10"]},{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]}],"note":null},{"text":"2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.","proofs":["Romans 7:14","Deuteronomy 6:5","Matthew 22:37–39","5:21–22, 27–28, 33–34, 37–39, 43–44"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]},{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]},{"printed":"5:21–22, 27–28, 33–34, 37–39, 43–44","osis":["Matt.5.21-Matt.5.22","Matt.5.27-Matt.5.28","Matt.5.33-Matt.5.34","Matt.5.37-Matt.5.39","Matt.5.43-Matt.5.44"]}],"note":null},{"text":"3. That one and the same thing, in various respects, is required or forbidden in several commandments.","proofs":["Colossians 3:5","Amos 8:5","Proverbs 1:19","1 Timothy 6:10"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Proverbs 1:19","osis":["Prov.1.19"]},{"printed":"1 Timothy 6:10","osis":["1Tim.6.10"]}],"note":null},{"text":"4. That as, where a duty is commanded, the contrary sin is forbidden;","proofs":["Isaiah 58:13","Deuteronomy 6:13","Matthew 4:9–10","15:4–6"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Matthew 4:9–10","osis":["Matt.4.9-Matt.4.10"]},{"printed":"15:4–6","osis":["Matt.15.4-Matt.15.6"]}],"note":null},{"text":"and, where a sin is forbidden, the contrary duty is commanded:","proofs":["Matthew 5:21–25","Ephesians 4:28"],"refs":[{"printed":"Matthew 5:21–25","osis":["Matt.5.21-Matt.5.25"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"so, where a promise is annexed, the contrary threatening is included;","proofs":["Exodus 20:12","Proverbs 30:17"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]},{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"note":null},{"text":"and, where a threatening is annexed, the contrary promise is included.","proofs":["Jeremiah 18:7–8","Exodus 20:7","Psalms 15:1, 4–5","24:4–5"],"refs":[{"printed":"Jeremiah 18:7–8","osis":["Jer.18.7-Jer.18.8"]},{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Psalms 15:1, 4–5","osis":["Ps.15.1","Ps.15.4-Ps.15.5"]},{"printed":"24:4–5","osis":["Ps.24.4-Ps.24.5"]}],"note":null},{"text":"5. That what God forbids, is at no time to be done;","proofs":["Job 13:7–8","Romans 3:8","Job 36:21","Hebrews 11:25"],"refs":[{"printed":"Job 13:7–8","osis":["Job.13.7-Job.13.8"]},{"printed":"Romans 3:8","osis":["Rom.3.8"]},{"printed":"Job 36:21","osis":["Job.36.21"]},{"printed":"Hebrews 11:25","osis":["Heb.11.25"]}],"note":null},{"text":"What he commands, is always our duty;","proofs":["Deuteronomy 4:8–9"],"refs":[{"printed":"Deuteronomy 4:8–9","osis":["Deut.4.8-Deut.4.9"]}],"note":null},{"text":"and yet every particular duty is not to be done at all times.","proofs":["Matthew 12:7"],"refs":[{"printed":"Matthew 12:7","osis":["Matt.12.7"]}],"note":null},{"text":"6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.","proofs":["Matthew 5:21–22, 27–28","15:4–6","Hebrews 10:24–25","Jude 23","Galatians 5:26","Colossians 3:21"],"refs":[{"printed":"Matthew 5:21–22, 27–28","osis":["Matt.5.21-Matt.5.22","Matt.5.27-Matt.5.28"]},{"printed":"15:4–6","osis":["Matt.15.4-Matt.15.6"]},{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"Jude 23","osis":["Jude.1.23"]},{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"note":null},{"text":"7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.","proofs":["Exodus 20:10","Leviticus 19:17","Genesis 18:19","Joshua 24:15","Deuteronomy 6:6–7"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Leviticus 19:17","osis":["Lev.19.17"]},{"printed":"Genesis 18:19","osis":["Gen.18.19"]},{"printed":"Joshua 24:15","osis":["Josh.24.15"]},{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;","proofs":["2 Corinthians 1:24"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null},{"text":"and to take heed of partaking with others in what is forbidden them.","proofs":["1 Timothy 5:22","Ephesians 5:11"],"refs":[{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]},{"printed":"Ephesians 5:11","osis":["Eph.5.11"]}],"note":null}],"section":null,"relations":{"wlc":["99"],"wsc-modernized":["42"]},"diffs":[],"page":"101","leaf":52},{"number":100,"question":"What special things are we to consider in the ten commandments?","answer":"We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.","segments":[{"text":"We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"wlc":["100"],"wsc-modernized":["42"]},"diffs":[],"page":"103","leaf":53},{"number":101,"question":"What is the preface to the ten commandments?","answer":"The preface to the ten commandments is contained in these words, I am the Lord your God, which have brought you out of the land of Egypt, out of the house of bondage. Wherein God manifests his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivers us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.","segments":[{"text":"The preface to the ten commandments is contained in these words, I am the Lord your God, which have brought you out of the land of Egypt, out of the house of bondage.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null},{"text":"Wherein God manifests his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God;","proofs":["Isaiah 44:6"],"refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"note":null},{"text":"having his being in and of himself,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"and giving being to all his words","proofs":["Exodus 6:3"],"refs":[{"printed":"Exodus 6:3","osis":["Exod.6.3"]}],"note":null},{"text":"and works:","proofs":["Acts 17:24, 28"],"refs":[{"printed":"Acts 17:24, 28","osis":["Acts.17.24","Acts.17.28"]}],"note":null},{"text":"and that he is a God in covenant, as with Israel of old, so with all his people;","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"who, as he brought them out of their bondage in Egypt, so he delivers us from our spiritual thraldom;","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null},{"text":"and that therefore we are bound to take him for our God alone, and to keep all his commandments.","proofs":["1 Peter 1:15, 17–18","Leviticus 18:30","19:37"],"refs":[{"printed":"1 Peter 1:15, 17–18","osis":["1Pet.1.15","1Pet.1.17-1Pet.1.18"]},{"printed":"Leviticus 18:30","osis":["Lev.18.30"]},{"printed":"19:37","osis":["Lev.19.37"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["48","49"],"wlc":["101"],"wsc-modernized":["43","44"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"contained","position":null},{"text":"Wherein God manifests his sovereignty, as being JEHOVAH,","position":null},{"text":"eternal, immutable, and almighty God; having his being in and of himself, and giving being","position":null},{"text":"all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivers","position":null},{"text":"from our spiritual thraldom; and","position":null},{"text":"take him for our God alone, and to","position":null}]}],"page":"103","leaf":53},{"number":102,"question":"What is the sum of the four commandments which contain our duty to God?","answer":"The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.","segments":[{"text":"The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["47"],"wlc":["102"],"wsc-modernized":["42"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"four","position":null},{"text":"containing our duty to God","position":null},{"text":"and","position":2},{"text":"and","position":3}]}],"page":"104","leaf":54},{"number":103,"question":"Which is the first commandment?","answer":"The first commandment is, You shall have no other gods before me.","segments":[{"text":"The first commandment is, You shall have no other gods before me.","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["50"],"wlc":["103"],"wsc-modernized":["45"]},"diffs":[],"page":"104","leaf":54},{"number":104,"question":"What are the duties required in the first commandment?","answer":"The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.","segments":[{"text":"The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God;","proofs":["1 Chronicles 28:9","Deuteronomy 26:17","Isaiah 43:10","Jeremiah 14:22"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]},{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]},{"printed":"Isaiah 43:10","osis":["Isa.43.10"]},{"printed":"Jeremiah 14:22","osis":["Jer.14.22"]}],"note":null},{"text":"and to worship and glorify him accordingly,","proofs":["Psalm 95:6–7","Matthew 4:10","Psalm 29:2"],"refs":[{"printed":"Psalm 95:6–7","osis":["Ps.95.6-Ps.95.7"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null},{"text":"by thinking,","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"meditating,","proofs":["Psalm 63:6"],"refs":[{"printed":"Psalm 63:6","osis":["Ps.63.6"]}],"note":null},{"text":"remembering,","proofs":["Ecclesiastes 12:1"],"refs":[{"printed":"Ecclesiastes 12:1","osis":["Eccl.12.1"]}],"note":null},{"text":"highly esteeming,","proofs":["Psalm 71:19"],"refs":[{"printed":"Psalm 71:19","osis":["Ps.71.19"]}],"note":null},{"text":"honoring,","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"adoring,","proofs":["Isaiah 45:23"],"refs":[{"printed":"Isaiah 45:23","osis":["Isa.45.23"]}],"note":null},{"text":"choosing,","proofs":["Joshua 24:15, 22"],"refs":[{"printed":"Joshua 24:15, 22","osis":["Josh.24.15","Josh.24.22"]}],"note":null},{"text":"loving,","proofs":["Deuteronomy 6:5"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]}],"note":null},{"text":"desiring,","proofs":["Psalm 73:25"],"refs":[{"printed":"Psalm 73:25","osis":["Ps.73.25"]}],"note":null},{"text":"fearing of him;","proofs":["Isaiah 8:13"],"refs":[{"printed":"Isaiah 8:13","osis":["Isa.8.13"]}],"note":null},{"text":"believing him;","proofs":["Exodus 14:31"],"refs":[{"printed":"Exodus 14:31","osis":["Exod.14.31"]}],"note":null},{"text":"trusting,","proofs":["Isaiah 26:4"],"refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]}],"note":null},{"text":"hoping,","proofs":["Psalm 130:7"],"refs":[{"printed":"Psalm 130:7","osis":["Ps.130.7"]}],"note":null},{"text":"delighting,","proofs":["Psalm 37:4"],"refs":[{"printed":"Psalm 37:4","osis":["Ps.37.4"]}],"note":null},{"text":"rejoicing in him;","proofs":["Psalm 32:11"],"refs":[{"printed":"Psalm 32:11","osis":["Ps.32.11"]}],"note":null},{"text":"being zealous for him;","proofs":["Romans 12:11","Numbers 25:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]},{"printed":"Numbers 25:11","osis":["Num.25.11"]}],"note":null},{"text":"calling upon him, giving all praise and thanks,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"and yielding all obedience and submission to him with the whole man;","proofs":["Jeremiah 7:23","James 4:7"],"refs":[{"printed":"Jeremiah 7:23","osis":["Jer.7.23"]},{"printed":"James 4:7","osis":["Jas.4.7"]}],"note":null},{"text":"being careful in all things to please him,","proofs":["1 John 3:22"],"refs":[{"printed":"1 John 3:22","osis":["1John.3.22"]}],"note":null},{"text":"and sorrowful when in anything he is offended;","proofs":["Jeremiah 31:18","Psalm 119:136"],"refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]},{"printed":"Psalm 119:136","osis":["Ps.119.136"]}],"note":null},{"text":"and walking humbly with him.","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["51"],"wlc":["104"],"wsc-modernized":["46"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, the knowing","position":null},{"text":"acknowledging of","position":null},{"text":"by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.","position":null}]}],"page":"104","leaf":54},{"number":105,"question":"What are the sins forbidden in the first commandment?","answer":"The sins forbidden in the first commandment are, atheism, in denying or not having a God; Idolatry, in having or worshipping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.","segments":[{"text":"The sins forbidden in the first commandment are, atheism, in denying or not having a God;","proofs":["Psalm 14:1","Ephesians 2:12"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"Idolatry, in having or worshipping more gods than one, or any with or instead of the true God;","proofs":["Jeremiah 2:27–28","1 Thessalonians 1:9"],"refs":[{"printed":"Jeremiah 2:27–28","osis":["Jer.2.27-Jer.2.28"]},{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":null},{"text":"the not having and avouching him for God, and our God;","proofs":["Psalm 81:11"],"refs":[{"printed":"Psalm 81:11","osis":["Ps.81.11"]}],"note":null},{"text":"the omission or neglect of anything due to him, required in this commandment;","proofs":["Isaiah 43:22–24"],"refs":[{"printed":"Isaiah 43:22–24","osis":["Isa.43.22-Isa.43.24"]}],"note":null},{"text":"ignorance,","proofs":["Jeremiah 4:22","Hosea 4:1, 6"],"refs":[{"printed":"Jeremiah 4:22","osis":["Jer.4.22"]},{"printed":"Hosea 4:1, 6","osis":["Hos.4.1","Hos.4.6"]}],"note":null},{"text":"forgetfulness,","proofs":["Jeremiah 2:32"],"refs":[{"printed":"Jeremiah 2:32","osis":["Jer.2.32"]}],"note":null},{"text":"misapprehensions,","proofs":["Acts 17:23, 29"],"refs":[{"printed":"Acts 17:23, 29","osis":["Acts.17.23","Acts.17.29"]}],"note":null},{"text":"false opinions,","proofs":["Isaiah 40:18"],"refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"note":null},{"text":"unworthy and wicked thoughts of him;","proofs":["Psalm 50:21"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null},{"text":"bold and curious searching into his secrets;","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"all profaneness,","proofs":["Titus 1:16","Hebrews 12:16"],"refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]},{"printed":"Hebrews 12:16","osis":["Heb.12.16"]}],"note":null},{"text":"hatred of God;","proofs":["Romans 1:30"],"refs":[{"printed":"Romans 1:30","osis":["Rom.1.30"]}],"note":null},{"text":"self-love,","proofs":["2 Timothy 3:2"],"refs":[{"printed":"2 Timothy 3:2","osis":["2Tim.3.2"]}],"note":null},{"text":"self-seeking,","proofs":["Philippians 2:21"],"refs":[{"printed":"Philippians 2:21","osis":["Phil.2.21"]}],"note":null},{"text":"and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part;","proofs":["1 John 2:15–16","1 Samuel 2:29","Colossians 3:2, 5"],"refs":[{"printed":"1 John 2:15–16","osis":["1John.2.15-1John.2.16"]},{"printed":"1 Samuel 2:29","osis":["1Sam.2.29"]},{"printed":"Colossians 3:2, 5","osis":["Col.3.2","Col.3.5"]}],"note":null},{"text":"vain credulity,","proofs":["1 John 4:1"],"refs":[{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null},{"text":"unbelief,","proofs":["Hebrews 3:12"],"refs":[{"printed":"Hebrews 3:12","osis":["Heb.3.12"]}],"note":null},{"text":"heresy,","proofs":["Galatians 5:20","Titus 3:10"],"refs":[{"printed":"Galatians 5:20","osis":["Gal.5.20"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null},{"text":"misbelief,","proofs":["Acts 26:9"],"refs":[{"printed":"Acts 26:9","osis":["Acts.26.9"]}],"note":null},{"text":"distrust,","proofs":["Psalm 78:22"],"refs":[{"printed":"Psalm 78:22","osis":["Ps.78.22"]}],"note":null},{"text":"despair,","proofs":["Genesis 4:13"],"refs":[{"printed":"Genesis 4:13","osis":["Gen.4.13"]}],"note":null},{"text":"incorrigibleness,","proofs":["Jeremiah 5:3"],"refs":[{"printed":"Jeremiah 5:3","osis":["Jer.5.3"]}],"note":null},{"text":"and insensibleness under judgments,","proofs":["Isaiah 42:25"],"refs":[{"printed":"Isaiah 42:25","osis":["Isa.42.25"]}],"note":null},{"text":"hardness of heart,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"pride,","proofs":["Jeremiah 13:15"],"refs":[{"printed":"Jeremiah 13:15","osis":["Jer.13.15"]}],"note":null},{"text":"presumption,","proofs":["Psalm 10:13"],"refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"note":null},{"text":"carnal security,","proofs":["Zephaniah 1:12"],"refs":[{"printed":"Zephaniah 1:12","osis":["Zeph.1.12"]}],"note":null},{"text":"tempting of God;","proofs":["Matthew 4:7"],"refs":[{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null},{"text":"using unlawful means,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null},{"text":"and trusting in lawful means;","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"carnal delights and joys;","proofs":["2 Timothy 3:4"],"refs":[{"printed":"2 Timothy 3:4","osis":["2Tim.3.4"]}],"note":null},{"text":"corrupt, blind, and indiscreet zeal;","proofs":["Galatians 4:17","John 16:2","Romans 10:2","Luke 9:54–55"],"refs":[{"printed":"Galatians 4:17","osis":["Gal.4.17"]},{"printed":"John 16:2","osis":["John.16.2"]},{"printed":"Romans 10:2","osis":["Rom.10.2"]},{"printed":"Luke 9:54–55","osis":["Luke.9.54-Luke.9.55"]}],"note":null},{"text":"lukewarmness,","proofs":["Revelation 3:16"],"refs":[{"printed":"Revelation 3:16","osis":["Rev.3.16"]}],"note":null},{"text":"and deadness in the things of God;","proofs":["Revelation 3:1"],"refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"note":null},{"text":"estranging ourselves, and apostatizing from God;","proofs":["Ezekiel 14:5","Isaiah 1:4–5"],"refs":[{"printed":"Ezekiel 14:5","osis":["Ezek.14.5"]},{"printed":"Isaiah 1:4–5","osis":["Isa.1.4-Isa.1.5"]}],"note":null},{"text":"praying, or giving any religious worship, to saints, angels, or any other creatures;","proofs":["Romans 10:13–14","Hosea 4:12","Acts 10:25–26","Revelation 19:10","Matthew 4:10","Colossians 2:18","Romans 1:25"],"refs":[{"printed":"Romans 10:13–14","osis":["Rom.10.13-Rom.10.14"]},{"printed":"Hosea 4:12","osis":["Hos.4.12"]},{"printed":"Acts 10:25–26","osis":["Acts.10.25-Acts.10.26"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null},{"text":"all compacts and consulting with the devil,","proofs":["Leviticus 20:6","1 Samuel 28:7, 11","1 Chronicles 10:13–14"],"refs":[{"printed":"Leviticus 20:6","osis":["Lev.20.6"]},{"printed":"1 Samuel 28:7, 11","osis":["1Sam.28.7","1Sam.28.11"]},{"printed":"1 Chronicles 10:13–14","osis":["1Chr.10.13-1Chr.10.14"]}],"note":null},{"text":"and hearkening to his suggestions;","proofs":["Acts 5:3"],"refs":[{"printed":"Acts 5:3","osis":["Acts.5.3"]}],"note":null},{"text":"making men the lords of our faith and conscience;","proofs":["2 Corinthians 1:24","Matthew 23:9"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"Matthew 23:9","osis":["Matt.23.9"]}],"note":null},{"text":"slighting and despising God and his commands;","proofs":["Deuteronomy 32:15","2 Samuel 12:9","Proverbs 13:13"],"refs":[{"printed":"Deuteronomy 32:15","osis":["Deut.32.15"]},{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]},{"printed":"Proverbs 13:13","osis":["Prov.13.13"]}],"note":null},{"text":"resisting and grieving of his Spirit,","proofs":["Acts 7:51","Ephesians 4:30"],"refs":[{"printed":"Acts 7:51","osis":["Acts.7.51"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us;","proofs":["Psalm 73:2–3, 13–15, 22","Job 1:22"],"refs":[{"printed":"Psalm 73:2–3, 13–15, 22","osis":["Ps.73.2-Ps.73.3","Ps.73.13-Ps.73.15","Ps.73.22"]},{"printed":"Job 1:22","osis":["Job.1.22"]}],"note":null},{"text":"and ascribing the praise of any good we either are, have, or can do, to fortune,","proofs":["1 Samuel 6:7–9"],"refs":[{"printed":"1 Samuel 6:7–9","osis":["1Sam.6.7-1Sam.6.9"]}],"note":null},{"text":"idols,","proofs":["Daniel 5:23"],"refs":[{"printed":"Daniel 5:23","osis":["Dan.5.23"]}],"note":null},{"text":"ourselves,","proofs":["Deuteronomy 8:17","Daniel 4:30"],"refs":[{"printed":"Deuteronomy 8:17","osis":["Deut.8.17"]},{"printed":"Daniel 4:30","osis":["Dan.4.30"]}],"note":null},{"text":"or any other creature.","proofs":["Habakkuk 1:16"],"refs":[{"printed":"Habakkuk 1:16","osis":["Hab.1.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["52"],"wlc":["105"],"wsc-modernized":["47"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, atheism, in","position":null},{"text":"having a God; Idolatry, in having or","position":null},{"text":"more gods than one, or any with or instead of","position":null},{"text":"the not having and avouching him for","position":null},{"text":"the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy","position":null},{"text":"wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in","position":null},{"text":"things of God; estranging ourselves, and apostatizing from God; praying, or","position":null},{"text":"any religious","position":null},{"text":"saints, angels, or","position":null},{"text":"creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging","position":null},{"text":"foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.","position":null}]}],"page":"104","leaf":54},{"number":106,"question":"What are we specially taught by these words “before me” in the first commandment?","answer":"These words before me, or before my face, in the first commandment, teach us, that God, who sees all things, takes special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight,: Whatever we do in his service.","segments":[{"text":"These words before me, or before my face, in the first commandment, teach us, that God, who sees all things, takes special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation:","proofs":["Ezekiel 8:5–6","Psalm 44:20–21"],"refs":[{"printed":"Ezekiel 8:5–6","osis":["Ezek.8.5-Ezek.8.6"]},{"printed":"Psalm 44:20–21","osis":["Ps.44.20-Ps.44.21"]}],"note":null},{"text":"as also to persuade us to do as in his sight,: Whatever we do in his service.","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["53"],"wlc":["106"],"wsc-modernized":["48"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"or before my face,","position":null},{"text":"special","position":null},{"text":"that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight,: Whatever we do in his service.","position":null}]}],"page":"106","leaf":55},{"number":107,"question":"Which is the second commandment?","answer":"The second commandment is, You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: You shall not bow down yourself to them, nor serve them: for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.","segments":[{"text":"The second commandment is, You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: You shall not bow down yourself to them, nor serve them: for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["54"],"wlc":["107"],"wsc-modernized":["49"]},"diffs":[],"page":"106","leaf":55},{"number":108,"question":"What are the duties required in the second commandment?","answer":"The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God has instituted in his word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.","segments":[{"text":"The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God has instituted in his word;","proofs":["Deuteronomy 32:46–47","Matthew 28:20","Acts 2:42","1 Timothy 6:13–14"],"refs":[{"printed":"Deuteronomy 32:46–47","osis":["Deut.32.46-Deut.32.47"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"1 Timothy 6:13–14","osis":["1Tim.6.13-1Tim.6.14"]}],"note":null},{"text":"particularly prayer and thanksgiving in the name of Christ;","proofs":["Philippians 4:6","Ephesians 5:20"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]},{"printed":"Ephesians 5:20","osis":["Eph.5.20"]}],"note":null},{"text":"the reading, preaching, and hearing of the word;","proofs":["Deuteronomy 17:18–19","Acts 15:21","2 Timothy 4:2","James 1:21–22"],"refs":[{"printed":"Deuteronomy 17:18–19","osis":["Deut.17.18-Deut.17.19"]},{"printed":"Acts 15:21","osis":["Acts.15.21"]},{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"James 1:21–22","osis":["Jas.1.21-Jas.1.22"]}],"note":null},{"text":"the administration and receiving of the sacraments;","proofs":["Matthew 28:19","1 Corinthians 11:23–30"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23–30","osis":["1Cor.11.23-1Cor.11.30"]}],"note":null},{"text":"church government and discipline;","proofs":["Matthew 18:15–17","1 Corinthians 5","12:28"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Corinthians 5","osis":["1Cor.5"]},{"printed":"12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"the ministry and maintenance thereof;","proofs":["Ephesians 4:11–12","1 Timothy 5:17–18","1 Corinthians 9:7–15"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]},{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"1 Corinthians 9:7–15","osis":["1Cor.9.7-1Cor.9.15"]}],"note":null},{"text":"religious fasting;","proofs":["Joel 2:12, 18","1 Corinthians 7:5"],"refs":[{"printed":"Joel 2:12, 18","osis":["Joel.2.12","Joel.2.18"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]}],"note":null},{"text":"swearing by the name of God,","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"and vowing unto him:","proofs":["Psalm 76:11"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"note":null},{"text":"as also the disapproving, detesting, opposing, all false worship;","proofs":["Acts 17:16–17","Psalm 16:4"],"refs":[{"printed":"Acts 17:16–17","osis":["Acts.17.16-Acts.17.17"]},{"printed":"Psalm 16:4","osis":["Ps.16.4"]}],"note":null},{"text":"and, according to each one’s place and calling, removing it, and all monuments of idolatry.","proofs":["Deuteronomy 7:5","Isaiah 30:22"],"refs":[{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["55"],"wlc":["108"],"wsc-modernized":["50"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are,","position":null},{"text":"instituted","position":null},{"text":"particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.","position":null}]}],"page":"107","leaf":55},{"number":109,"question":"What are the sins forbidden in the second commandment?","answer":"The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God himself; tolerating a false religion; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshipping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God has appointed.","segments":[{"text":"The sins forbidden in the second commandment are, all devising,","proofs":["Numbers 15:39"],"refs":[{"printed":"Numbers 15:39","osis":["Num.15.39"]}],"note":null},{"text":"counseling,","proofs":["Deuteronomy 13:6–8"],"refs":[{"printed":"Deuteronomy 13:6–8","osis":["Deut.13.6-Deut.13.8"]}],"note":null},{"text":"commanding,","proofs":["Hosea 5:11","Micah 6:16"],"refs":[{"printed":"Hosea 5:11","osis":["Hos.5.11"]},{"printed":"Micah 6:16","osis":["Mic.6.16"]}],"note":null},{"text":"using,","proofs":["1 Kings 11:33","12:33"],"refs":[{"printed":"1 Kings 11:33","osis":["1Kgs.11.33"]},{"printed":"12:33","osis":["1Kgs.12.33"]}],"note":null},{"text":"and anywise approving, any religious worship not instituted by God himself;","proofs":["Deuteronomy 12:30–32"],"refs":[{"printed":"Deuteronomy 12:30–32","osis":["Deut.12.30-Deut.12.32"]}],"note":null},{"text":"tolerating a false religion;","proofs":["Deuteronomy 13:6–12","Zechariah 13:2–3","Revelation 2:2, 14–15, 20","17:12, 16–17"],"refs":[{"printed":"Deuteronomy 13:6–12","osis":["Deut.13.6-Deut.13.12"]},{"printed":"Zechariah 13:2–3","osis":["Zech.13.2-Zech.13.3"]},{"printed":"Revelation 2:2, 14–15, 20","osis":["Rev.2.2","Rev.2.14-Rev.2.15","Rev.2.20"]},{"printed":"17:12, 16–17","osis":["Rev.17.12","Rev.17.16-Rev.17.17"]}],"note":null},{"text":"the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever;","proofs":["Deuteronomy 4:15–19","Acts 17:29","Romans 1:21–23, 25"],"refs":[{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]},{"printed":"Romans 1:21–23, 25","osis":["Rom.1.21-Rom.1.23","Rom.1.25"]}],"note":null},{"text":"all worshipping of it,","proofs":["Daniel 3:18","Galatians 4:8"],"refs":[{"printed":"Daniel 3:18","osis":["Dan.3.18"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"note":null},{"text":"or God in it or by it;","proofs":["Exodus 32:5"],"refs":[{"printed":"Exodus 32:5","osis":["Exod.32.5"]}],"note":null},{"text":"the making of any representation of feigned deities,","proofs":["Exodus 32:8"],"refs":[{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null},{"text":"and all worship of them, or service belonging to them;","proofs":["1 Kings 18:26, 28","Isaiah 65:11"],"refs":[{"printed":"1 Kings 18:26, 28","osis":["1Kgs.18.26","1Kgs.18.28"]},{"printed":"Isaiah 65:11","osis":["Isa.65.11"]}],"note":null},{"text":"all superstitious devices,","proofs":["Acts 17:22","Colossians 2:21–23"],"refs":[{"printed":"Acts 17:22","osis":["Acts.17.22"]},{"printed":"Colossians 2:21–23","osis":["Col.2.21-Col.2.23"]}],"note":null},{"text":"corrupting the worship of God,","proofs":["Malachi 1:7–8, 14"],"refs":[{"printed":"Malachi 1:7–8, 14","osis":["Mal.1.7-Mal.1.8","Mal.1.14"]}],"note":null},{"text":"adding to it, or taking from it,","proofs":["Deuteronomy 4:2"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]}],"note":null},{"text":"whether invented and taken up of ourselves,","proofs":["Psalm 106:39"],"refs":[{"printed":"Psalm 106:39","osis":["Ps.106.39"]}],"note":null},{"text":"or received by tradition from others,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"though under the title of antiquity,","proofs":["1 Peter 1:18"],"refs":[{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]}],"note":null},{"text":"custom,","proofs":["Jeremiah 44:17"],"refs":[{"printed":"Jeremiah 44:17","osis":["Jer.44.17"]}],"note":null},{"text":"devotion,","proofs":["Isaiah 65:3–5","Galatians 1:13–14"],"refs":[{"printed":"Isaiah 65:3–5","osis":["Isa.65.3-Isa.65.5"]},{"printed":"Galatians 1:13–14","osis":["Gal.1.13-Gal.1.14"]}],"note":null},{"text":"good intent, or any other pretense whatsoever;","proofs":["1 Samuel 13:11–12","15:21"],"refs":[{"printed":"1 Samuel 13:11–12","osis":["1Sam.13.11-1Sam.13.12"]},{"printed":"15:21","osis":["1Sam.15.21"]}],"note":null},{"text":"simony;","proofs":["Acts 8:18"],"refs":[{"printed":"Acts 8:18","osis":["Acts.8.18"]}],"note":null},{"text":"sacrilege;","proofs":["Romans 2:22","Malachi 3:8"],"refs":[{"printed":"Romans 2:22","osis":["Rom.2.22"]},{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"note":null},{"text":"all neglect,","proofs":["Exodus 4:24–26"],"refs":[{"printed":"Exodus 4:24–26","osis":["Exod.4.24-Exod.4.26"]}],"note":null},{"text":"contempt,","proofs":["Matthew 22:5","Malachi 1:7, 13"],"refs":[{"printed":"Matthew 22:5","osis":["Matt.22.5"]},{"printed":"Malachi 1:7, 13","osis":["Mal.1.7","Mal.1.13"]}],"note":null},{"text":"hindering,","proofs":["Matthew 23:13"],"refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"note":null},{"text":"and opposing the worship and ordinances which God has appointed.","proofs":["Acts 13:44–45","1 Thessalonians 2:15–16"],"refs":[{"printed":"Acts 13:44–45","osis":["Acts.13.44-Acts.13.45"]},{"printed":"1 Thessalonians 2:15–16","osis":["1Thess.2.15-1Thess.2.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["56"],"wlc":["109"],"wsc-modernized":["51"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God himself; tolerating a false religion;","position":null},{"text":"making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all","position":null},{"text":"it, or","position":1},{"text":"in it or","position":null},{"text":"it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent,","position":null},{"text":"pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God has","position":null}]}],"page":"107","leaf":55},{"number":110,"question":"What are the reasons annexed to the second commandment, the more to enforce it?","answer":"The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments; are, besides God’s sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto various generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.","segments":[{"text":"The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments;","proofs":["Exodus 20:5–6"],"refs":[{"printed":"Exodus 20:5–6","osis":["Exod.20.5-Exod.20.6"]}],"note":null},{"text":"are, besides God’s sovereignty over us, and propriety in us,","proofs":["Psalm 45:11","Revelation 15:3–4"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]},{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"his fervent zeal for his own worship,","proofs":["Exodus 34:13–14"],"refs":[{"printed":"Exodus 34:13–14","osis":["Exod.34.13-Exod.34.14"]}],"note":null},{"text":"and his revengeful indignation against all false worship, as being a spiritual whoredom;","proofs":["1 Corinthians 10:20–22","Deuteronomy 32:16–20"],"refs":[{"printed":"1 Corinthians 10:20–22","osis":["1Cor.10.20-1Cor.10.22"]},{"printed":"Deuteronomy 32:16–20","osis":["Deut.32.16-Deut.32.20"]}],"note":null},{"text":"accounting the breakers of this commandment such as hate him, and threatening to punish them unto various generations;","proofs":["Hosea 2:2–4"],"refs":[{"printed":"Hosea 2:2–4","osis":["Hos.2.2-Hos.2.4"]}],"note":null},{"text":"and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.","proofs":["Deuteronomy 5:29"],"refs":[{"printed":"Deuteronomy 5:29","osis":["Deut.5.29"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["57"],"wlc":["110"],"wsc-modernized":["52"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"the more to enforce it, contained in these words, For I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments;","position":null},{"text":"besides","position":null},{"text":"and","position":7},{"text":"his fervent","position":null},{"text":"for","position":2},{"text":"and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto various generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.","position":null}]}],"page":"108","leaf":56},{"number":111,"question":"Which is the third commandment?","answer":"The third commandment is, You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless that takes his name in vain.","segments":[{"text":"The third commandment is, You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless that takes his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["58"],"wlc":["111"],"wsc-modernized":["53"]},"diffs":[],"page":"109","leaf":56},{"number":112,"question":"What is required in the third commandment?","answer":"The third commandment requires, That the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and Answerable conversation, to the glory of God, and the good of ourselves, and others.","segments":[{"text":"The third commandment requires, That the name of God, his titles, attributes,","proofs":["Matthew 6:9","Deuteronomy 28:58","Psalms 29:2","68:4","Revelation 15:3–4"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]},{"printed":"Psalms 29:2","osis":["Ps.29.2"]},{"printed":"68:4","osis":["Ps.68.4"]},{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"ordinances,","proofs":["Malachi 1:14","Ecclesiastes 5:1"],"refs":[{"printed":"Malachi 1:14","osis":["Mal.1.14"]},{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null},{"text":"the word,","proofs":["Psalm 138:2"],"refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"note":null},{"text":"sacraments,","proofs":["1 Corinthians 11:24–25, 28–29"],"refs":[{"printed":"1 Corinthians 11:24–25, 28–29","osis":["1Cor.11.24-1Cor.11.25","1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"prayer,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"oaths,","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"vows,","proofs":["Ecclesiastes 5:2, 4–6"],"refs":[{"printed":"Ecclesiastes 5:2, 4–6","osis":["Eccl.5.2","Eccl.5.4-Eccl.5.6"]}],"note":null},{"text":"lots,","proofs":["Acts 1:24, 26"],"refs":[{"printed":"Acts 1:24, 26","osis":["Acts.1.24","Acts.1.26"]}],"note":null},{"text":"his works,","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null},{"text":"and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought,","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"meditation,","proofs":["Psalm 8:1, 3–4, 9"],"refs":[{"printed":"Psalm 8:1, 3–4, 9","osis":["Ps.8.1","Ps.8.3-Ps.8.4","Ps.8.9"]}],"note":null},{"text":"word,","proofs":["Colossians 3:17","Psalm 105:2, 5"],"refs":[{"printed":"Colossians 3:17","osis":["Col.3.17"]},{"printed":"Psalm 105:2, 5","osis":["Ps.105.2","Ps.105.5"]}],"note":null},{"text":"and writing;","proofs":["Psalm 102:18"],"refs":[{"printed":"Psalm 102:18","osis":["Ps.102.18"]}],"note":null},{"text":"by an holy profession,","proofs":["1 Peter 3:15","Micah 4:5"],"refs":[{"printed":"1 Peter 3:15","osis":["1Pet.3.15"]},{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"note":null},{"text":"and Answerable conversation,","proofs":["Philippians 1:27"],"refs":[{"printed":"Philippians 1:27","osis":["Phil.1.27"]}],"note":null},{"text":"to the glory of God,","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"and the good of ourselves,","proofs":["Jeremiah 32:39"],"refs":[{"printed":"Jeremiah 32:39","osis":["Jer.32.39"]}],"note":null},{"text":"and others.","proofs":["1 Peter 2:12"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["59"],"wlc":["112"],"wsc-modernized":["54"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"That","position":null},{"text":"name","position":null},{"text":"God, his","position":null},{"text":"the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation,","position":null},{"text":"writing; by an holy profession, and Answerable conversation, to the glory of God, and the good of ourselves, and others.","position":null}]}],"page":"109","leaf":56},{"number":113,"question":"What are the sins forbidden in the third commandment?","answer":"The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.","segments":[{"text":"The sins forbidden in the third commandment are, the not using of God’s name as is required;","proofs":["Malachi 2:2"],"refs":[{"printed":"Malachi 2:2","osis":["Mal.2.2"]}],"note":null},{"text":"and the abuse of it in an ignorant,","proofs":["Acts 17:23"],"refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"note":null},{"text":"vain,","proofs":["Proverbs 30:9"],"refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"note":null},{"text":"irreverent, profane,","proofs":["Malachi 1:6–7, 12","3:14"],"refs":[{"printed":"Malachi 1:6–7, 12","osis":["Mal.1.6-Mal.1.7","Mal.1.12"]},{"printed":"3:14","osis":["Mal.3.14"]}],"note":null},{"text":"superstitious,","proofs":["1 Samuel 4:3–5","Jeremiah 7:4, 9–10, 14, 31","Colossians 2:20–22"],"refs":[{"printed":"1 Samuel 4:3–5","osis":["1Sam.4.3-1Sam.4.5"]},{"printed":"Jeremiah 7:4, 9–10, 14, 31","osis":["Jer.7.4","Jer.7.9-Jer.7.10","Jer.7.14","Jer.7.31"]},{"printed":"Colossians 2:20–22","osis":["Col.2.20-Col.2.22"]}],"note":null},{"text":"or wicked mentioning, or otherwise using his titles, attributes,","proofs":["2 Kings 18:30, 35","Exodus 5:2","Psalm 139:20"],"refs":[{"printed":"2 Kings 18:30, 35","osis":["2Kgs.18.30","2Kgs.18.35"]},{"printed":"Exodus 5:2","osis":["Exod.5.2"]},{"printed":"Psalm 139:20","osis":["Ps.139.20"]}],"note":null},{"text":"ordinances,","proofs":["Psalm 50:16–17"],"refs":[{"printed":"Psalm 50:16–17","osis":["Ps.50.16-Ps.50.17"]}],"note":null},{"text":"or works,","proofs":["Isaiah 5:12"],"refs":[{"printed":"Isaiah 5:12","osis":["Isa.5.12"]}],"note":null},{"text":"by blasphemy,","proofs":["2 Kings 19:22","Leviticus 24:11"],"refs":[{"printed":"2 Kings 19:22","osis":["2Kgs.19.22"]},{"printed":"Leviticus 24:11","osis":["Lev.24.11"]}],"note":null},{"text":"perjury;","proofs":["Zechariah 5:4","8:17"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]},{"printed":"8:17","osis":["Zech.8.17"]}],"note":null},{"text":"all sinful cursings,","proofs":["1 Samuel 17:43","2 Samuel 16:5"],"refs":[{"printed":"1 Samuel 17:43","osis":["1Sam.17.43"]},{"printed":"2 Samuel 16:5","osis":["2Sam.16.5"]}],"note":null},{"text":"oaths,","proofs":["Jeremiah 5:7","23:10"],"refs":[{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"23:10","osis":["Jer.23.10"]}],"note":null},{"text":"vows,","proofs":["Deuteronomy 23:18","Acts 23:12, 14"],"refs":[{"printed":"Deuteronomy 23:18","osis":["Deut.23.18"]},{"printed":"Acts 23:12, 14","osis":["Acts.23.12","Acts.23.14"]}],"note":null},{"text":"and lots;","proofs":["Esther 3:7","9:24","Psalm 22:18"],"refs":[{"printed":"Esther 3:7","osis":["Esth.3.7"]},{"printed":"9:24","osis":["Esth.9.24"]},{"printed":"Psalm 22:18","osis":["Ps.22.18"]}],"note":null},{"text":"violating of our oaths and vows, if lawful;","proofs":["Psalm 24:4","Ezekiel 17:16, 18–19"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]},{"printed":"Ezekiel 17:16, 18–19","osis":["Ezek.17.16","Ezek.17.18-Ezek.17.19"]}],"note":null},{"text":"and fulfilling them, if of things unlawful;","proofs":["Mark 6:26","1 Samuel 25:22, 32–34"],"refs":[{"printed":"Mark 6:26","osis":["Mark.6.26"]},{"printed":"1 Samuel 25:22, 32–34","osis":["1Sam.25.22","1Sam.25.32-1Sam.25.34"]}],"note":null},{"text":"murmuring and quarreling at,","proofs":["Romans 9:14, 19–20"],"refs":[{"printed":"Romans 9:14, 19–20","osis":["Rom.9.14","Rom.9.19-Rom.9.20"]}],"note":null},{"text":"curious prying into,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"and misapplying of God’s decrees","proofs":["Romans 3:5, 7","6:1"],"refs":[{"printed":"Romans 3:5, 7","osis":["Rom.3.5","Rom.3.7"]},{"printed":"6:1","osis":["Rom.6.1"]}],"note":null},{"text":"and providences;","proofs":["Ecclesiastes 8:11","9:3"],"refs":[{"printed":"Ecclesiastes 8:11","osis":["Eccl.8.11"]},{"printed":"9:3","osis":["Eccl.9.3"]}],"note":null},{"text":"misinterpreting,","proofs":["Matthew 5:21–22"],"refs":[{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]}],"note":null},{"text":"misapplying,","proofs":["Ezekiel 13:22"],"refs":[{"printed":"Ezekiel 13:22","osis":["Ezek.13.22"]}],"note":null},{"text":"or any way perverting the word, or any part of it,","proofs":["2 Peter 3:16","Matthew 22:24–31","25:28–30"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]},{"printed":"Matthew 22:24–31","osis":["Matt.22.24-Matt.22.31"]},{"printed":"25:28–30","osis":["Matt.25.28-Matt.25.30"]}],"note":null},{"text":"to profane jests,","proofs":["Isaiah 22:13","Jeremiah 23:34, 36, 38"],"refs":[{"printed":"Isaiah 22:13","osis":["Isa.22.13"]},{"printed":"Jeremiah 23:34, 36, 38","osis":["Jer.23.34","Jer.23.36","Jer.23.38"]}],"note":null},{"text":"curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines;","proofs":["1 Timothy 1:4, 6–7","6:4–5, 20","2 Timothy 2:14","Titus 3:9"],"refs":[{"printed":"1 Timothy 1:4, 6–7","osis":["1Tim.1.4","1Tim.1.6-1Tim.1.7"]},{"printed":"6:4–5, 20","osis":["1Tim.6.4-1Tim.6.5","1Tim.6.20"]},{"printed":"2 Timothy 2:14","osis":["2Tim.2.14"]},{"printed":"Titus 3:9","osis":["Titus.3.9"]}],"note":null},{"text":"abusing it, the creatures, or anything contained under the name of God, to charms,","proofs":["Deuteronomy 18:10–14","Acts 19:13"],"refs":[{"printed":"Deuteronomy 18:10–14","osis":["Deut.18.10-Deut.18.14"]},{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"note":null},{"text":"or sinful lusts and practices;","proofs":["2 Timothy 4:3–4","Romans 13:13–14","1 Kings 21:9–10","Jude 4"],"refs":[{"printed":"2 Timothy 4:3–4","osis":["2Tim.4.3-2Tim.4.4"]},{"printed":"Romans 13:13–14","osis":["Rom.13.13-Rom.13.14"]},{"printed":"1 Kings 21:9–10","osis":["1Kgs.21.9-1Kgs.21.10"]},{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null},{"text":"the maligning,","proofs":["Acts 13:45","1 John 3:12"],"refs":[{"printed":"Acts 13:45","osis":["Acts.13.45"]},{"printed":"1 John 3:12","osis":["1John.3.12"]}],"note":null},{"text":"scorning,","proofs":["Psalm 1:1","2 Peter 3:3"],"refs":[{"printed":"Psalm 1:1","osis":["Ps.1.1"]},{"printed":"2 Peter 3:3","osis":["2Pet.3.3"]}],"note":null},{"text":"reviling,","proofs":["1 Peter 4:4"],"refs":[{"printed":"1 Peter 4:4","osis":["1Pet.4.4"]}],"note":null},{"text":"or any wise opposing of God’s truth, grace, and ways;","proofs":["Acts 13:45–46, 50","4:18","19:9","1 Thessalonians 2:16","Hebrews 10:29"],"refs":[{"printed":"Acts 13:45–46, 50","osis":["Acts.13.45-Acts.13.46","Acts.13.50"]},{"printed":"4:18","osis":["Acts.4.18"]},{"printed":"19:9","osis":["Acts.19.9"]},{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]},{"printed":"Hebrews 10:29","osis":["Heb.10.29"]}],"note":null},{"text":"making profession of religion in hypocrisy, or for sinister ends;","proofs":["2 Timothy 3:5","Matthew 6:1–2, 5, 16"],"refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]},{"printed":"Matthew 6:1–2, 5, 16","osis":["Matt.6.1-Matt.6.2","Matt.6.5","Matt.6.16"]}],"note":null},{"text":"being ashamed of it,","proofs":["Mark 8:38"],"refs":[{"printed":"Mark 8:38","osis":["Mark.8.38"]}],"note":null},{"text":"or a shame to it, by unconformable,","proofs":["Psalm 73:14–15"],"refs":[{"printed":"Psalm 73:14–15","osis":["Ps.73.14-Ps.73.15"]}],"note":null},{"text":"unwise,","proofs":["1 Corinthians 6:5–6","Ephesians 5:15–17"],"refs":[{"printed":"1 Corinthians 6:5–6","osis":["1Cor.6.5-1Cor.6.6"]},{"printed":"Ephesians 5:15–17","osis":["Eph.5.15-Eph.5.17"]}],"note":null},{"text":"unfruitful,","proofs":["Isaiah 5:4","2 Peter 1:8–9"],"refs":[{"printed":"Isaiah 5:4","osis":["Isa.5.4"]},{"printed":"2 Peter 1:8–9","osis":["2Pet.1.8-2Pet.1.9"]}],"note":null},{"text":"and offensive walking,","proofs":["Romans 2:23–24"],"refs":[{"printed":"Romans 2:23–24","osis":["Rom.2.23-Rom.2.24"]}],"note":null},{"text":"or backsliding from it.","proofs":["Galatians 3:1, 3","Hebrews 6:6"],"refs":[{"printed":"Galatians 3:1, 3","osis":["Gal.3.1","Gal.3.3"]},{"printed":"Hebrews 6:6","osis":["Heb.6.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["60"],"wlc":["113"],"wsc-modernized":["55"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury;","position":null},{"text":"sinful cursings, oaths, vows,","position":null},{"text":"lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines;","position":null},{"text":"it, the creatures, or anything contained under the name","position":null},{"text":"God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or","position":null},{"text":"wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.","position":null}]}],"page":"109","leaf":56},{"number":114,"question":"What reasons are annexed to the third commandment?","answer":"The reasons annexed to the third commandment, in these words, The Lord your God, and, For the Lord will not hold him guiltless that takes his name in vain, are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.","segments":[{"text":"The reasons annexed to the third commandment, in these words, The Lord your God, and, For the Lord will not hold him guiltless that takes his name in vain,","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null},{"text":"are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us;","proofs":["Leviticus 19:12"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"note":null},{"text":"especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment,","proofs":["Ezekiel 36:21–23","Deuteronomy 28:58–59","Zechariah 5:2–4"],"refs":[{"printed":"Ezekiel 36:21–23","osis":["Ezek.36.21-Ezek.36.23"]},{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]},{"printed":"Zechariah 5:2–4","osis":["Zech.5.2-Zech.5.4"]}],"note":null},{"text":"albeit many such escape the censures and punishments of men.","proofs":["1 Samuel 2:12, 17, 22, 24","3:13"],"refs":[{"printed":"1 Samuel 2:12, 17, 22, 24","osis":["1Sam.2.12","1Sam.2.17","1Sam.2.22","1Sam.2.24"]},{"printed":"3:13","osis":["1Sam.3.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["61"],"wlc":["114"],"wsc-modernized":["56"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"s","position":2},{"text":"in these words, The Lord your God, and, For the Lord will not hold him guiltless that takes his name in vain, are, because he","position":null},{"text":"Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors","position":null},{"text":"as that he","position":null},{"text":"albeit many such escape the censures and punishments of men.","position":null}]}],"page":"111","leaf":57},{"number":115,"question":"Which is the fourth commandment?","answer":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shall you labor, and do all your work: but the seventh day is the sabbath of the Lord your God: in it you shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger that is within your gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","segments":[{"text":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shall you labor, and do all your work: but the seventh day is the sabbath of the Lord your God: in it you shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger that is within your gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","proofs":["Exodus 20:8–11"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["62"],"wlc":["115"],"wsc-modernized":["57"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"your","position":8}]}],"page":"111","leaf":57},{"number":116,"question":"What is required in the fourth commandment?","answer":"The fourth commandment requires of all men the sanctifying or keeping holy to God such set times as he has appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath, and in the New Testament called The Lord’s day.","segments":[{"text":"The fourth commandment requires of all men the sanctifying or keeping holy to God such set times as he has appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath,","proofs":["Deuteronomy 5:12–14","Genesis 2:2–3","1 Corinthians 16:1–2","Matthew 5:17–18","Isaiah 56:2, 4, 6–7"],"refs":[{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]},{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Matthew 5:17–18","osis":["Matt.5.17-Matt.5.18"]},{"printed":"Isaiah 56:2, 4, 6–7","osis":["Isa.56.2","Isa.56.4","Isa.56.6-Isa.56.7"]}],"note":null},{"text":"and in the New Testament called The Lord’s day.","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["63","64"],"wlc":["116"],"wsc-modernized":["58","59"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"of all men","position":null},{"text":"sanctifying or","position":null},{"text":"such set times as he has appointed in his word, expressly","position":null},{"text":"which was the seventh from the beginning of the world","position":null},{"text":"and so","position":null},{"text":"and in the New Testament called The Lord’s day.","position":null}]}],"page":"111","leaf":57},{"number":117,"question":"How is the sabbath or the Lord’s day to be sanctified?","answer":"The sabbath or Lord’s day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.","segments":[{"text":"The sabbath or Lord’s day is to be sanctified by an holy resting all the day,","proofs":["Exodus 20:8, 10"],"refs":[{"printed":"Exodus 20:8, 10","osis":["Exod.20.8","Exod.20.10"]}],"note":null},{"text":"not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful;","proofs":["Exodus 16:25–28","Nehemiah 13:15–22","Jeremiah 17:21–22"],"refs":[{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]},{"printed":"Nehemiah 13:15–22","osis":["Neh.13.15-Neh.13.22"]},{"printed":"Jeremiah 17:21–22","osis":["Jer.17.21-Jer.17.22"]}],"note":null},{"text":"and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy)","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null},{"text":"in the public and private exercises of God’s worship:","proofs":["Isaiah 58:13","Luke 4:16","Acts 20:7","1 Corinthians 16:1–2","Psalm 92:title","Isaiah 66:23","Leviticus 23:3"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Psalm 92:title","osis":["Ps.92"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]},{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null},{"text":"and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.","proofs":["Exodus 20:8","Luke 23:54, 56","Exodus 16:22, 25–26, 29","Nehemiah 13:19"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Luke 23:54, 56","osis":["Luke.23.54","Luke.23.56"]},{"printed":"Exodus 16:22, 25–26, 29","osis":["Exod.16.22","Exod.16.25-Exod.16.26","Exod.16.29"]},{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["65"],"wlc":["117"],"wsc-modernized":["60"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"or Lord’s day","position":null},{"text":"an","position":2},{"text":"the","position":1},{"text":"not only from such works as are at all times sinful, but","position":null},{"text":"lawful;","position":null},{"text":"making it our delight to spend","position":null},{"text":"(except so much of it as is to be taken up in works of necessity and mercy)","position":null},{"text":"and,","position":null},{"text":"that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may","position":null},{"text":"more free and fit for the duties","position":null},{"text":"that day.","position":null}]}],"page":"112","leaf":58},{"number":118,"question":"Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?","answer":"The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.","segments":[{"text":"The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.","proofs":["Exodus 20:10","Joshua 24:15","Nehemiah 13:15, 17","Jeremiah 17:20–22","Exodus 23:12"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Joshua 24:15","osis":["Josh.24.15"]},{"printed":"Nehemiah 13:15, 17","osis":["Neh.13.15","Neh.13.17"]},{"printed":"Jeremiah 17:20–22","osis":["Jer.17.20-Jer.17.22"]},{"printed":"Exodus 23:12","osis":["Exod.23.12"]}],"note":null}],"section":null,"relations":{"wlc":["118"],"wsc-modernized":["60"]},"diffs":[],"page":"112","leaf":58},{"number":119,"question":"What are the sins forbidden in the fourth commandment?","answer":"The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.","segments":[{"text":"The sins forbidden in the fourth commandment are, all omissions of the duties required,","proofs":["Ezekiel 22:26"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null},{"text":"all careless, negligent, and unprofitable performing of them, and being weary of them;","proofs":["Acts 20:7, 9","Ezekiel 33:30–32","Amos 8:5","Malachi 1:13"],"refs":[{"printed":"Acts 20:7, 9","osis":["Acts.20.7","Acts.20.9"]},{"printed":"Ezekiel 33:30–32","osis":["Ezek.33.30-Ezek.33.32"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"all profaning the day by idleness, and doing that which is in itself sinful;","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null},{"text":"and by all needless works, words, and thoughts, about our worldly employments and recreations.","proofs":["Jeremiah 17:24, 27","Isaiah 58:13"],"refs":[{"printed":"Jeremiah 17:24, 27","osis":["Jer.17.24","Jer.17.27"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["66"],"wlc":["119"],"wsc-modernized":["61"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all omissions","position":null},{"text":"all careless, negligent,","position":null},{"text":"unprofitable performing of them, and being weary of them; all","position":null},{"text":"and","position":4},{"text":"and","position":5},{"text":"all needless works, words, and","position":null},{"text":"our","position":2},{"text":"and","position":7}]}],"page":"113","leaf":58},{"number":120,"question":"What are the reasons annexed to the fourth commandment, the more to enforce it?","answer":"The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shall you labor, and do all your work: from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord your God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath day, and hallowed it.","segments":[{"text":"The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shall you labor, and do all your work:","proofs":["Exodus 20:9"],"refs":[{"printed":"Exodus 20:9","osis":["Exod.20.9"]}],"note":null},{"text":"from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord your God:","proofs":["Exodus 20:10"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"note":null},{"text":"from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath day, and hallowed it.","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["67"],"wlc":["120"],"wsc-modernized":["62"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"the more to enforce it,","position":null},{"text":"taken from the equity of it, God","position":null},{"text":"seven","position":1},{"text":"affairs, and reserving but one for himself, in these words, Six days shall you labor, and do all your work: from God’s","position":null},{"text":"that day, The seventh day is the sabbath of the Lord your God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be","position":null},{"text":"day for","position":null},{"text":"service, but in ordaining it to be a means of","position":null},{"text":"to us in our sanctifying it; Wherefore the Lord blessed","position":null},{"text":"and hallowed it.","position":null}]}],"page":"113","leaf":58},{"number":121,"question":"Why is the word Remember set in the beginning of the fourth commandment?","answer":"The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restrains our natural liberty in things at other times lawful; that it comes but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.","segments":[{"text":"The word Remember is set in the beginning of the fourth commandment,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it,","proofs":["Exodus 16:23","Luke 23:54, 56","Nehemiah 13:19"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]},{"printed":"Luke 23:54, 56","osis":["Luke.23.54","Luke.23.56"]},{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"note":null},{"text":"and, in keeping it, better to keep all the rest of the commandments,","proofs":["Psalm 92","Ezekiel 20:12, 19–20"],"refs":[{"printed":"Psalm 92","osis":["Ps.92"]},{"printed":"Ezekiel 20:12, 19–20","osis":["Ezek.20.12","Ezek.20.19-Ezek.20.20"]}],"note":null},{"text":"and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion;","proofs":["Genesis 2:2–3","Psalm 118:22, 24","Acts 4:10–11","Revelation 1:10"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"Psalm 118:22, 24","osis":["Ps.118.22","Ps.118.24"]},{"printed":"Acts 4:10–11","osis":["Acts.4.10-Acts.4.11"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"and partly, because we are very ready to forget it,","proofs":["Ezekiel 22:26"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null},{"text":"for that there is less light of nature for it,","proofs":["Nehemiah 9:14"],"refs":[{"printed":"Nehemiah 9:14","osis":["Neh.9.14"]}],"note":null},{"text":"and yet it restrains our natural liberty in things at other times lawful;","proofs":["Exodus 34:21"],"refs":[{"printed":"Exodus 34:21","osis":["Exod.34.21"]}],"note":null},{"text":"that it comes but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it;","proofs":["Deuteronomy 5:14–15","Amos 8:5"],"refs":[{"printed":"Deuteronomy 5:14–15","osis":["Deut.5.14-Deut.5.15"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"note":null},{"text":"and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.","proofs":["Lamentations 1:7","Jeremiah 17:21–23","Nehemiah 13:15–22"],"refs":[{"printed":"Lamentations 1:7","osis":["Lam.1.7"]},{"printed":"Jeremiah 17:21–23","osis":["Jer.17.21-Jer.17.23"]},{"printed":"Nehemiah 13:15–22","osis":["Neh.13.15-Neh.13.22"]}],"note":null}],"section":null,"relations":{"wlc":["121"],"wsc-modernized":["62"]},"diffs":[],"page":"114","leaf":59},{"number":122,"question":"What is the sum of the six commandments which contain our duty to man?","answer":"The sum of the six commandments which contain our duty to man is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.","segments":[{"text":"The sum of the six commandments which contain our duty to man is, to love our neighbor as ourselves,","proofs":["Matthew 22:39"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"note":null},{"text":"and to do to others what we would have them to do to us.","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["47"],"wlc":["122"],"wsc-modernized":["42"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"six","position":null},{"text":"which contain our duty to man","position":null},{"text":"and to do to others what we would have them to do to us.","position":null}]}],"page":"115","leaf":59},{"number":123,"question":"Which is the fifth commandment?","answer":"The fifth commandment is, Honor your father and your mother; that your days may be long upon the land which the Lord your God gives you.","segments":[{"text":"The fifth commandment is, Honor your father and your mother; that your days may be long upon the land which the Lord your God gives you.","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["68"],"wlc":["123"],"wsc-modernized":["63"]},"diffs":[],"page":"115","leaf":59},{"number":124,"question":"Who are meant by father and mother in the fifth commandment?","answer":"By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.","segments":[{"text":"By father and mother, in the fifth commandment, are meant, not only natural parents,","proofs":["Proverbs 23:22, 25","Ephesians 6:1–2"],"refs":[{"printed":"Proverbs 23:22, 25","osis":["Prov.23.22","Prov.23.25"]},{"printed":"Ephesians 6:1–2","osis":["Eph.6.1-Eph.6.2"]}],"note":null},{"text":"but all superiors in age","proofs":["1 Timothy 5:1–2"],"refs":[{"printed":"1 Timothy 5:1–2","osis":["1Tim.5.1-1Tim.5.2"]}],"note":null},{"text":"and gifts;","proofs":["Genesis 4:20–22","45:8"],"refs":[{"printed":"Genesis 4:20–22","osis":["Gen.4.20-Gen.4.22"]},{"printed":"45:8","osis":["Gen.45.8"]}],"note":null},{"text":"and especially such as, by God’s ordinance, are over us in place of authority, whether in family,","proofs":["2 Kings 5:13"],"refs":[{"printed":"2 Kings 5:13","osis":["2Kgs.5.13"]}],"note":null},{"text":"church,","proofs":["2 Kings 2:12","13:14","Galatians 4:19"],"refs":[{"printed":"2 Kings 2:12","osis":["2Kgs.2.12"]},{"printed":"13:14","osis":["2Kgs.13.14"]},{"printed":"Galatians 4:19","osis":["Gal.4.19"]}],"note":null},{"text":"or commonwealth.","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null}],"section":null,"relations":{"wlc":["124"],"wsc-modernized":["64"]},"diffs":[],"page":"115","leaf":59},{"number":125,"question":"Why are superiors styled Father and Mother?","answer":"Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.","segments":[{"text":"Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations;","proofs":["Ephesians 6:4","2 Corinthians 12:14","1 Thessalonians 2:7–8, 11","Numbers 11:11–12"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]},{"printed":"2 Corinthians 12:14","osis":["2Cor.12.14"]},{"printed":"1 Thessalonians 2:7–8, 11","osis":["1Thess.2.7-1Thess.2.8","1Thess.2.11"]},{"printed":"Numbers 11:11–12","osis":["Num.11.11-Num.11.12"]}],"note":null},{"text":"and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.","proofs":["1 Corinthians 4:14–16","2 Kings 5:13"],"refs":[{"printed":"1 Corinthians 4:14–16","osis":["1Cor.4.14-1Cor.4.16"]},{"printed":"2 Kings 5:13","osis":["2Kgs.5.13"]}],"note":null}],"section":null,"relations":{"wlc":["125"],"wsc-modernized":["64"]},"diffs":[],"page":"115","leaf":59},{"number":126,"question":"What is the general scope of the fifth commandment?","answer":"The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.","segments":[{"text":"The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.","proofs":["Ephesians 5:21","1 Peter 2:17","Romans 12:10"],"refs":[{"printed":"Ephesians 5:21","osis":["Eph.5.21"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]},{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["69"],"wlc":["126"],"wsc-modernized":["64"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The general scope of","position":null},{"text":"is,","position":null},{"text":"performance of those","position":null},{"text":"which we mutually owe","position":null},{"text":"our","position":null},{"text":"inferiors,","position":null}]}],"page":"116","leaf":60},{"number":127,"question":"What is the honor that inferiors owe to their superiors?","answer":"The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.","segments":[{"text":"The honor which inferiors owe to their superiors is, all due reverence in heart,","proofs":["Malachi 1:6","Leviticus 19:3"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]},{"printed":"Leviticus 19:3","osis":["Lev.19.3"]}],"note":null},{"text":"word,","proofs":["Proverbs 31:28"],"refs":[{"printed":"Proverbs 31:28","osis":["Prov.31.28"]}],"note":null},{"text":"and behavior;","proofs":["Leviticus 19:32","1 Kings 2:19"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]},{"printed":"1 Kings 2:19","osis":["1Kgs.2.19"]}],"note":null},{"text":"prayer and thanksgiving for them;","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"imitation of their virtues and graces;","proofs":["Hebrews 13:7","Philippians 3:17"],"refs":[{"printed":"Hebrews 13:7","osis":["Heb.13.7"]},{"printed":"Philippians 3:17","osis":["Phil.3.17"]}],"note":null},{"text":"willing obedience to their lawful commands and counsels;","proofs":["Ephesians 6:1–2, 6–7","1 Peter 2:13–14","Romans 13:1–5","Hebrews 13:17","Proverbs 4:3–4","23:22","Exodus 18:19, 24"],"refs":[{"printed":"Ephesians 6:1–2, 6–7","osis":["Eph.6.1-Eph.6.2","Eph.6.6-Eph.6.7"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"Romans 13:1–5","osis":["Rom.13.1-Rom.13.5"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]},{"printed":"Proverbs 4:3–4","osis":["Prov.4.3-Prov.4.4"]},{"printed":"23:22","osis":["Prov.23.22"]},{"printed":"Exodus 18:19, 24","osis":["Exod.18.19","Exod.18.24"]}],"note":null},{"text":"due submission to their corrections;","proofs":["Hebrews 12:9","1 Peter 2:18–20"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]},{"printed":"1 Peter 2:18–20","osis":["1Pet.2.18-1Pet.2.20"]}],"note":null},{"text":"fidelity to,","proofs":["Titus 2:9–10"],"refs":[{"printed":"Titus 2:9–10","osis":["Titus.2.9-Titus.2.10"]}],"note":null},{"text":"defense","proofs":["1 Samuel 26:15–16","2 Samuel 18:3","Esther 6:2"],"refs":[{"printed":"1 Samuel 26:15–16","osis":["1Sam.26.15-1Sam.26.16"]},{"printed":"2 Samuel 18:3","osis":["2Sam.18.3"]},{"printed":"Esther 6:2","osis":["Esth.6.2"]}],"note":null},{"text":"and maintenance of their persons and authority, according to their several ranks, and the nature of their places;","proofs":["Matthew 22:21","Romans 13:6–7","1 Timothy 5:17–18","Galatians 6:6","Genesis 45:11","47:12"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]},{"printed":"Romans 13:6–7","osis":["Rom.13.6-Rom.13.7"]},{"printed":"1 Timothy 5:17–18","osis":["1Tim.5.17-1Tim.5.18"]},{"printed":"Galatians 6:6","osis":["Gal.6.6"]},{"printed":"Genesis 45:11","osis":["Gen.45.11"]},{"printed":"47:12","osis":["Gen.47.12"]}],"note":null},{"text":"bearing with their infirmities, and covering them in love,","proofs":["1 Peter 2:18","Proverbs 23:22","Genesis 9:23"],"refs":[{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]},{"printed":"Proverbs 23:22","osis":["Prov.23.22"]},{"printed":"Genesis 9:23","osis":["Gen.9.23"]}],"note":null},{"text":"that so they may be an honor to them and to their government.","proofs":["Psalm 127:3–5","Proverbs 31:23"],"refs":[{"printed":"Psalm 127:3–5","osis":["Ps.127.3-Ps.127.5"]},{"printed":"Proverbs 31:23","osis":["Prov.31.23"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["69"],"wlc":["127"],"wsc-modernized":["64"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"which inferiors owe to their superiors is, all due reverence in heart, word,","position":null},{"text":"behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience","position":null},{"text":"their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to","position":null},{"text":"ranks, and the nature of their","position":null},{"text":"bearing with their infirmities,","position":null},{"text":"covering them in love, that so they may be an honor to them and to their government.","position":null}]}],"page":"116","leaf":60},{"number":128,"question":"What are the sins of inferiors against their superiors?","answer":"The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.","segments":[{"text":"The sins of inferiors against their superiors are, all neglect of the duties required toward them;","proofs":["Matthew 15:4–6"],"refs":[{"printed":"Matthew 15:4–6","osis":["Matt.15.4-Matt.15.6"]}],"note":null},{"text":"envying at,","proofs":["Numbers 11:28–29"],"refs":[{"printed":"Numbers 11:28–29","osis":["Num.11.28-Num.11.29"]}],"note":null},{"text":"contempt of,","proofs":["1 Samuel 8:7","Isaiah 3:5"],"refs":[{"printed":"1 Samuel 8:7","osis":["1Sam.8.7"]},{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"note":null},{"text":"and rebellion","proofs":["2 Samuel 15:1–12"],"refs":[{"printed":"2 Samuel 15:1–12","osis":["2Sam.15.1-2Sam.15.12"]}],"note":null},{"text":"against, their persons","proofs":["Exodus 21:15"],"refs":[{"printed":"Exodus 21:15","osis":["Exod.21.15"]}],"note":null},{"text":"and places,","proofs":["1 Samuel 10:27"],"refs":[{"printed":"1 Samuel 10:27","osis":["1Sam.10.27"]}],"note":null},{"text":"in their lawful counsels,","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"commands, and corrections;","proofs":["Deuteronomy 21:18–21"],"refs":[{"printed":"Deuteronomy 21:18–21","osis":["Deut.21.18-Deut.21.21"]}],"note":null},{"text":"cursing, mocking,","proofs":["Proverbs 30:11, 17"],"refs":[{"printed":"Proverbs 30:11, 17","osis":["Prov.30.11","Prov.30.17"]}],"note":null},{"text":"and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.","proofs":["Proverbs 19:26"],"refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["70"],"wlc":["128"],"wsc-modernized":["64"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"sins of inferiors against their superiors are, all neglect of","position":null},{"text":"duties required toward them; envying at, contempt","position":null},{"text":"and rebellion","position":null},{"text":"their persons","position":null},{"text":"places,","position":null},{"text":"lawful counsels, commands,","position":null},{"text":"corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.","position":null}]}],"page":"116","leaf":60},{"number":129,"question":"What is required of superiors towards their inferiors?","answer":"It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God has put upon them.","segments":[{"text":"It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love,","proofs":["Colossians 3:19","Titus 2:4"],"refs":[{"printed":"Colossians 3:19","osis":["Col.3.19"]},{"printed":"Titus 2:4","osis":["Titus.2.4"]}],"note":null},{"text":"pray for,","proofs":["1 Samuel 12:23","Job 1:5"],"refs":[{"printed":"1 Samuel 12:23","osis":["1Sam.12.23"]},{"printed":"Job 1:5","osis":["Job.1.5"]}],"note":null},{"text":"and bless their inferiors;","proofs":["1 Kings 8:55–56","Hebrews 7:7","Genesis 49:28"],"refs":[{"printed":"1 Kings 8:55–56","osis":["1Kgs.8.55-1Kgs.8.56"]},{"printed":"Hebrews 7:7","osis":["Heb.7.7"]},{"printed":"Genesis 49:28","osis":["Gen.49.28"]}],"note":null},{"text":"to instruct,","proofs":["Deuteronomy 6:6–7"],"refs":[{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"counsel, and admonish them;","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"countenancing,","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"commending,","proofs":["1 Peter 2:14","Romans 13:3"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]},{"printed":"Romans 13:3","osis":["Rom.13.3"]}],"note":null},{"text":"and rewarding such as do well;","proofs":["Esther 6:3"],"refs":[{"printed":"Esther 6:3","osis":["Esth.6.3"]}],"note":null},{"text":"and discountenancing,","proofs":["Romans 13:3–4"],"refs":[{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]}],"note":null},{"text":"reproving, and chastising such as do ill;","proofs":["Proverbs 29:15","1 Peter 2:14"],"refs":[{"printed":"Proverbs 29:15","osis":["Prov.29.15"]},{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]}],"note":null},{"text":"protecting,","proofs":["Job 29:13–16","Isaiah 1:10, 17"],"refs":[{"printed":"Job 29:13–16","osis":["Job.29.13-Job.29.16"]},{"printed":"Isaiah 1:10, 17","osis":["Isa.1.10","Isa.1.17"]}],"note":null},{"text":"and providing for them all things necessary for soul","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"and body:","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"and by grave, wise, holy, and exemplary carriage, to procure glory to God,","proofs":["1 Timothy 4:12","Titus 2:3–5"],"refs":[{"printed":"1 Timothy 4:12","osis":["1Tim.4.12"]},{"printed":"Titus 2:3–5","osis":["Titus.2.3-Titus.2.5"]}],"note":null},{"text":"honor to themselves,","proofs":["1 Kings 3:28"],"refs":[{"printed":"1 Kings 3:28","osis":["1Kgs.3.28"]}],"note":null},{"text":"and so to preserve that authority which God has put upon them.","proofs":["Titus 2:15"],"refs":[{"printed":"Titus 2:15","osis":["Titus.2.15"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["69"],"wlc":["129"],"wsc-modernized":["64"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God,","position":null},{"text":"to themselves,","position":null},{"text":"so","position":2},{"text":"preserve that authority which God has put upon them.","position":null}]}],"page":"117","leaf":60},{"number":130,"question":"What are the sins of superiors?","answer":"The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.","segments":[{"text":"The sins of superiors are, besides the neglect of the duties required of them,","proofs":["Ezekiel 34:2–4"],"refs":[{"printed":"Ezekiel 34:2–4","osis":["Ezek.34.2-Ezek.34.4"]}],"note":null},{"text":"an inordinate seeking of themselves,","proofs":["Philippians 2:21"],"refs":[{"printed":"Philippians 2:21","osis":["Phil.2.21"]}],"note":null},{"text":"their own glory,","proofs":["John 5:44","7:18"],"refs":[{"printed":"John 5:44","osis":["John.5.44"]},{"printed":"7:18","osis":["John.7.18"]}],"note":null},{"text":"ease, profit, or pleasure;","proofs":["Isaiah 56:10–11","Deuteronomy 17:17"],"refs":[{"printed":"Isaiah 56:10–11","osis":["Isa.56.10-Isa.56.11"]},{"printed":"Deuteronomy 17:17","osis":["Deut.17.17"]}],"note":null},{"text":"commanding things unlawful,","proofs":["Daniel 3:4–6","Acts 4:17–18"],"refs":[{"printed":"Daniel 3:4–6","osis":["Dan.3.4-Dan.3.6"]},{"printed":"Acts 4:17–18","osis":["Acts.4.17-Acts.4.18"]}],"note":null},{"text":"or not in the power of inferiors to perform;","proofs":["Exodus 5:10–18","Matthew 23:2, 4"],"refs":[{"printed":"Exodus 5:10–18","osis":["Exod.5.10-Exod.5.18"]},{"printed":"Matthew 23:2, 4","osis":["Matt.23.2","Matt.23.4"]}],"note":null},{"text":"counseling,","proofs":["Matthew 14:8","Mark 6:24"],"refs":[{"printed":"Matthew 14:8","osis":["Matt.14.8"]},{"printed":"Mark 6:24","osis":["Mark.6.24"]}],"note":null},{"text":"encouraging,","proofs":["2 Samuel 13:28"],"refs":[{"printed":"2 Samuel 13:28","osis":["2Sam.13.28"]}],"note":null},{"text":"or favoring them in that which is evil;","proofs":["1 Samuel 3:13"],"refs":[{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]}],"note":null},{"text":"dissuading, discouraging, or discountenancing them in that which is good;","proofs":["John 7:46–49","Exodus 5:17"],"refs":[{"printed":"John 7:46–49","osis":["John.7.46-John.7.49"]},{"printed":"Exodus 5:17","osis":["Exod.5.17"]}],"note":null},{"text":"correcting them unduly;","proofs":["1 Peter 2:18–20","Hebrews 12:10","Deuteronomy 25:3"],"refs":[{"printed":"1 Peter 2:18–20","osis":["1Pet.2.18-1Pet.2.20"]},{"printed":"Hebrews 12:10","osis":["Heb.12.10"]},{"printed":"Deuteronomy 25:3","osis":["Deut.25.3"]}],"note":null},{"text":"careless exposing, or leaving them to wrong, temptation, and danger;","proofs":["Genesis 38:11, 26","Acts 18:17"],"refs":[{"printed":"Genesis 38:11, 26","osis":["Gen.38.11","Gen.38.26"]},{"printed":"Acts 18:17","osis":["Acts.18.17"]}],"note":null},{"text":"provoking them to wrath;","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.","proofs":["Genesis 9:21","1 Kings 12:13–16","1:6","1 Samuel 2:29–31"],"refs":[{"printed":"Genesis 9:21","osis":["Gen.9.21"]},{"printed":"1 Kings 12:13–16","osis":["1Kgs.12.13-1Kgs.12.16"]},{"printed":"1:6","osis":["1Kgs.1.6"]},{"printed":"1 Samuel 2:29–31","osis":["1Sam.2.29-1Sam.2.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["70"],"wlc":["130"],"wsc-modernized":["65"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"sins of superiors are, besides","position":null},{"text":"the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit,","position":null},{"text":"pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or","position":null},{"text":"way dishonoring themselves, or lessening","position":null},{"text":"authority, by an unjust, indiscreet, rigorous, or remiss behavior.","position":null}]}],"page":"117","leaf":60},{"number":131,"question":"What are the duties of equals?","answer":"The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each other’s gifts and advancement, as their own.","segments":[{"text":"The duties of equals are, to regard the dignity and worth of each other,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"in giving honor to go one before another;","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null},{"text":"and to rejoice in each other’s gifts and advancement, as their own.","proofs":["Romans 12:15–16","Philippians 2:3–4"],"refs":[{"printed":"Romans 12:15–16","osis":["Rom.12.15-Rom.12.16"]},{"printed":"Philippians 2:3–4","osis":["Phil.2.3-Phil.2.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["69"],"wlc":["131"],"wsc-modernized":["64"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"of equals are,","position":null},{"text":"regard the dignity and worth of each other, in giving honor to go","position":null},{"text":"before another; and to rejoice","position":null},{"text":"each other’s gifts and advancement, as","position":null},{"text":"own.","position":null}]}],"page":"118","leaf":61},{"number":132,"question":"What are the sins of equals?","answer":"The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping preeminence one over another.","segments":[{"text":"The sins of equals are, besides the neglect of the duties required,","proofs":["Romans 13:8"],"refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null},{"text":"the undervaluing of the worth,","proofs":["2 Timothy 3:3"],"refs":[{"printed":"2 Timothy 3:3","osis":["2Tim.3.3"]}],"note":null},{"text":"envying the gifts,","proofs":["Acts 7:9","Galatians 5:26"],"refs":[{"printed":"Acts 7:9","osis":["Acts.7.9"]},{"printed":"Galatians 5:26","osis":["Gal.5.26"]}],"note":null},{"text":"grieving at the advancement or prosperity one of another;","proofs":["Numbers 12:2","Esther 6:12–13"],"refs":[{"printed":"Numbers 12:2","osis":["Num.12.2"]},{"printed":"Esther 6:12–13","osis":["Esth.6.12-Esth.6.13"]}],"note":null},{"text":"and usurping preeminence one over another.","proofs":["3 John 9","Luke 22:24"],"refs":[{"printed":"3 John 9","osis":["3John.1.9"]},{"printed":"Luke 22:24","osis":["Luke.22.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["70"],"wlc":["132"],"wsc-modernized":["65"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"sins of equals are, besides","position":null},{"text":"the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement","position":null},{"text":"prosperity one of another;","position":null},{"text":"usurping preeminence","position":null},{"text":"over another.","position":null}]}],"page":"118","leaf":61},{"number":133,"question":"What is the reason annexed to the fifth commandment, the more to enforce it?","answer":"The reason annexed to the fifth commandment, in these words, That your days may be long upon the land which the Lord your God gives you, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.","segments":[{"text":"The reason annexed to the fifth commandment, in these words, That your days may be long upon the land which the Lord your God gives you,","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null},{"text":"is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.","proofs":["Deuteronomy 5:16","1 Kings 8:25","Ephesians 6:2–3"],"refs":[{"printed":"Deuteronomy 5:16","osis":["Deut.5.16"]},{"printed":"1 Kings 8:25","osis":["1Kgs.8.25"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["71"],"wlc":["133"],"wsc-modernized":["66"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"in these words, That your days may be long upon the land which the Lord your God gives you,","position":null},{"text":"an express","position":null}]}],"page":"118","leaf":61},{"number":134,"question":"Which is the sixth commandment?","answer":"The sixth commandment is, You shall not kill.","segments":[{"text":"The sixth commandment is, You shall not kill.","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["72"],"wlc":["134"],"wsc-modernized":["67"]},"diffs":[],"page":"119","leaf":61},{"number":135,"question":"What are the duties required in the sixth commandment?","answer":"The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.","segments":[{"text":"The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":null},{"text":"and others","proofs":["1 Kings 18:4"],"refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"note":null},{"text":"by resisting all thoughts and purposes,","proofs":["Jeremiah 26:15–16","Acts 23:12, 16–17, 21, 27"],"refs":[{"printed":"Jeremiah 26:15–16","osis":["Jer.26.15-Jer.26.16"]},{"printed":"Acts 23:12, 16–17, 21, 27","osis":["Acts.23.12","Acts.23.16-Acts.23.17","Acts.23.21","Acts.23.27"]}],"note":null},{"text":"subduing all passions,","proofs":["Ephesians 4:26–27"],"refs":[{"printed":"Ephesians 4:26–27","osis":["Eph.4.26-Eph.4.27"]}],"note":null},{"text":"and avoiding all occasions,","proofs":["2 Samuel 2:22","Deuteronomy 22:8"],"refs":[{"printed":"2 Samuel 2:22","osis":["2Sam.2.22"]},{"printed":"Deuteronomy 22:8","osis":["Deut.22.8"]}],"note":null},{"text":"temptations,","proofs":["Matthew 4:6–7","Proverbs 1:10–11, 15–16"],"refs":[{"printed":"Matthew 4:6–7","osis":["Matt.4.6-Matt.4.7"]},{"printed":"Proverbs 1:10–11, 15–16","osis":["Prov.1.10-Prov.1.11","Prov.1.15-Prov.1.16"]}],"note":null},{"text":"and practices, which tend to the unjust taking away the life of any;","proofs":["1 Samuel 24:12","26:9–11","Genesis 37:21–22"],"refs":[{"printed":"1 Samuel 24:12","osis":["1Sam.24.12"]},{"printed":"26:9–11","osis":["1Sam.26.9-1Sam.26.11"]},{"printed":"Genesis 37:21–22","osis":["Gen.37.21-Gen.37.22"]}],"note":null},{"text":"by just defense thereof against violence,","proofs":["Psalm 82:4","Proverbs 24:11–12","1 Samuel 14:45"],"refs":[{"printed":"Psalm 82:4","osis":["Ps.82.4"]},{"printed":"Proverbs 24:11–12","osis":["Prov.24.11-Prov.24.12"]},{"printed":"1 Samuel 14:45","osis":["1Sam.14.45"]}],"note":null},{"text":"patient bearing of the hand of God,","proofs":["James 5:7–11","Hebrews 12:9"],"refs":[{"printed":"James 5:7–11","osis":["Jas.5.7-Jas.5.11"]},{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null},{"text":"quietness of mind,","proofs":["1 Thessalonians 4:11","1 Peter 3:3–4","Psalm 37:8–11"],"refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]},{"printed":"1 Peter 3:3–4","osis":["1Pet.3.3-1Pet.3.4"]},{"printed":"Psalm 37:8–11","osis":["Ps.37.8-Ps.37.11"]}],"note":null},{"text":"cheerfulness of spirit;","proofs":["Proverbs 17:22"],"refs":[{"printed":"Proverbs 17:22","osis":["Prov.17.22"]}],"note":null},{"text":"a sober use of meat,","proofs":["Proverbs 25:16, 27"],"refs":[{"printed":"Proverbs 25:16, 27","osis":["Prov.25.16","Prov.25.27"]}],"note":null},{"text":"drink,","proofs":["1 Timothy 5:23"],"refs":[{"printed":"1 Timothy 5:23","osis":["1Tim.5.23"]}],"note":null},{"text":"physic,","proofs":["Isaiah 38:21"],"refs":[{"printed":"Isaiah 38:21","osis":["Isa.38.21"]}],"note":null},{"text":"sleep,","proofs":["Psalm 127:2"],"refs":[{"printed":"Psalm 127:2","osis":["Ps.127.2"]}],"note":null},{"text":"labor,","proofs":["Ecclesiastes 5:12","2 Thessalonians 3:10, 12","Proverbs 16:20"],"refs":[{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]},{"printed":"2 Thessalonians 3:10, 12","osis":["2Thess.3.10","2Thess.3.12"]},{"printed":"Proverbs 16:20","osis":["Prov.16.20"]}],"note":null},{"text":"and recreations;","proofs":["Ecclesiastes 3:4, 11"],"refs":[{"printed":"Ecclesiastes 3:4, 11","osis":["Eccl.3.4","Eccl.3.11"]}],"note":null},{"text":"by charitable thoughts,","proofs":["1 Samuel 19:4–5","22:13–14"],"refs":[{"printed":"1 Samuel 19:4–5","osis":["1Sam.19.4-1Sam.19.5"]},{"printed":"22:13–14","osis":["1Sam.22.13-1Sam.22.14"]}],"note":null},{"text":"love,","proofs":["Romans 13:10"],"refs":[{"printed":"Romans 13:10","osis":["Rom.13.10"]}],"note":null},{"text":"compassion,","proofs":["Luke 10:33–34"],"refs":[{"printed":"Luke 10:33–34","osis":["Luke.10.33-Luke.10.34"]}],"note":null},{"text":"meekness, gentleness, kindness;","proofs":["Colossians 3:12–13"],"refs":[{"printed":"Colossians 3:12–13","osis":["Col.3.12-Col.3.13"]}],"note":null},{"text":"peaceable,","proofs":["James 3:17"],"refs":[{"printed":"James 3:17","osis":["Jas.3.17"]}],"note":null},{"text":"mild and courteous speeches and behavior;","proofs":["1 Peter 3:8–11","Proverbs 15:1","Judges 8:1–3"],"refs":[{"printed":"1 Peter 3:8–11","osis":["1Pet.3.8-1Pet.3.11"]},{"printed":"Proverbs 15:1","osis":["Prov.15.1"]},{"printed":"Judges 8:1–3","osis":["Judg.8.1-Judg.8.3"]}],"note":null},{"text":"forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil;","proofs":["Matthew 5:24","Ephesians 4:2, 32","Romans 12:17"],"refs":[{"printed":"Matthew 5:24","osis":["Matt.5.24"]},{"printed":"Ephesians 4:2, 32","osis":["Eph.4.2","Eph.4.32"]},{"printed":"Romans 12:17","osis":["Rom.12.17"]}],"note":null},{"text":"comforting and succoring the distressed, and protecting and defending the innocent.","proofs":["1 Thessalonians 5:14","Job 31:19–20","Matthew 25:35–36","Proverbs 31:8–9"],"refs":[{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"Job 31:19–20","osis":["Job.31.19-Job.31.20"]},{"printed":"Matthew 25:35–36","osis":["Matt.25.35-Matt.25.36"]},{"printed":"Proverbs 31:8–9","osis":["Prov.31.8-Prov.31.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["73"],"wlc":["135"],"wsc-modernized":["68"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are,","position":null},{"text":"careful studies, and","position":null},{"text":"ourselves and","position":null},{"text":"by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.","position":null}]}],"page":"119","leaf":61},{"number":136,"question":"What are the sins forbidden in the sixth commandment?","answer":"The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.","segments":[{"text":"The sins forbidden in the sixth commandment are, all taking away the life of ourselves,","proofs":["Acts 16:28"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"note":null},{"text":"or of others,","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null},{"text":"except in case of public justice,","proofs":["Numbers 35:31, 33"],"refs":[{"printed":"Numbers 35:31, 33","osis":["Num.35.31","Num.35.33"]}],"note":null},{"text":"lawful war,","proofs":["Jeremiah 48:10","Deuteronomy 20:1"],"refs":[{"printed":"Jeremiah 48:10","osis":["Jer.48.10"]},{"printed":"Deuteronomy 20:1","osis":["Deut.20.1"]}],"note":null},{"text":"or necessary defense;","proofs":["Exodus 22:2–3"],"refs":[{"printed":"Exodus 22:2–3","osis":["Exod.22.2-Exod.22.3"]}],"note":null},{"text":"the neglecting or withdrawing the lawful and necessary means of preservation of life;","proofs":["Matthew 25:42–43","James 2:15–16","Ecclesiastes 6:1–2"],"refs":[{"printed":"Matthew 25:42–43","osis":["Matt.25.42-Matt.25.43"]},{"printed":"James 2:15–16","osis":["Jas.2.15-Jas.2.16"]},{"printed":"Ecclesiastes 6:1–2","osis":["Eccl.6.1-Eccl.6.2"]}],"note":null},{"text":"sinful anger,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null},{"text":"hatred,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null},{"text":"envy,","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null},{"text":"desire of revenge;","proofs":["Romans 12:19"],"refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"note":null},{"text":"all excessive passions,","proofs":["Ephesians 4:31"],"refs":[{"printed":"Ephesians 4:31","osis":["Eph.4.31"]}],"note":null},{"text":"distracting cares;","proofs":["Matthew 6:31, 34"],"refs":[{"printed":"Matthew 6:31, 34","osis":["Matt.6.31","Matt.6.34"]}],"note":null},{"text":"immoderate use of meat, drink,","proofs":["Luke 21:34","Romans 13:13"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]},{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"note":null},{"text":"labor,","proofs":["Ecclesiastes 12:12","2:22–23"],"refs":[{"printed":"Ecclesiastes 12:12","osis":["Eccl.12.12"]},{"printed":"2:22–23","osis":["Eccl.2.22-Eccl.2.23"]}],"note":null},{"text":"and recreations;","proofs":["Isaiah 5:12"],"refs":[{"printed":"Isaiah 5:12","osis":["Isa.5.12"]}],"note":null},{"text":"provoking words,","proofs":["Proverbs 15:1"],"refs":[{"printed":"Proverbs 15:1","osis":["Prov.15.1"]}],"note":null},{"text":"oppression,","proofs":["Ezekiel 18:18","Exodus 1:14"],"refs":[{"printed":"Ezekiel 18:18","osis":["Ezek.18.18"]},{"printed":"Exodus 1:14","osis":["Exod.1.14"]}],"note":null},{"text":"quarreling,","proofs":["Galatians 5:15"],"refs":[{"printed":"Galatians 5:15","osis":["Gal.5.15"]}],"note":null},{"text":"striking, wounding,","proofs":["Numbers 35:16–18, 21"],"refs":[{"printed":"Numbers 35:16–18, 21","osis":["Num.35.16-Num.35.18","Num.35.21"]}],"note":null},{"text":"and whatsoever else tends to the destruction of the life of any.","proofs":["Exodus 21:18–36"],"refs":[{"printed":"Exodus 21:18–36","osis":["Exod.21.18-Exod.21.36"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["74"],"wlc":["136"],"wsc-modernized":["69"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all","position":null},{"text":"ourselves,","position":null},{"text":"of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and","position":null},{"text":"else","position":null},{"text":"to the destruction of the life of any.","position":null}]}],"page":"120","leaf":62},{"number":137,"question":"Which is the seventh commandment?","answer":"The seventh commandment is, You shall not commit adultery.","segments":[{"text":"The seventh commandment is, You shall not commit adultery.","proofs":["Exodus 20:14"],"refs":[{"printed":"Exodus 20:14","osis":["Exod.20.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["75"],"wlc":["137"],"wsc-modernized":["70"]},"diffs":[],"page":"120","leaf":62},{"number":138,"question":"What are the duties required in the seventh commandment?","answer":"The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.","segments":[{"text":"The duties required in the seventh commandment are, chastity in body, mind, affections,","proofs":["1 Thessalonians 4:4","Job 31:1","1 Corinthians 7:34"],"refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]},{"printed":"Job 31:1","osis":["Job.31.1"]},{"printed":"1 Corinthians 7:34","osis":["1Cor.7.34"]}],"note":null},{"text":"words,","proofs":["Colossians 4:6"],"refs":[{"printed":"Colossians 4:6","osis":["Col.4.6"]}],"note":null},{"text":"and behavior;","proofs":["1 Peter 3:2"],"refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null},{"text":"and the preservation of it in ourselves and others;","proofs":["1 Corinthians 7:2, 35–36"],"refs":[{"printed":"1 Corinthians 7:2, 35–36","osis":["1Cor.7.2","1Cor.7.35-1Cor.7.36"]}],"note":null},{"text":"watchfulness over the eyes and all the senses;","proofs":["Job 31:1"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"note":null},{"text":"temperance,","proofs":["Acts 24:24–25"],"refs":[{"printed":"Acts 24:24–25","osis":["Acts.24.24-Acts.24.25"]}],"note":null},{"text":"keeping of chaste company,","proofs":["Proverbs 2:16–20"],"refs":[{"printed":"Proverbs 2:16–20","osis":["Prov.2.16-Prov.2.20"]}],"note":null},{"text":"modesty in apparel;","proofs":["1 Timothy 2:9"],"refs":[{"printed":"1 Timothy 2:9","osis":["1Tim.2.9"]}],"note":null},{"text":"marriage by those that have not the gift of continency,","proofs":["1 Corinthians 7:2, 9"],"refs":[{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"conjugal love,","proofs":["Proverbs 5:19–20"],"refs":[{"printed":"Proverbs 5:19–20","osis":["Prov.5.19-Prov.5.20"]}],"note":null},{"text":"and cohabitation;","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"diligent labor in our callings;","proofs":["Proverbs 31:11, 27–28"],"refs":[{"printed":"Proverbs 31:11, 27–28","osis":["Prov.31.11","Prov.31.27-Prov.31.28"]}],"note":null},{"text":"shunning all occasions of uncleanness, and resisting temptations thereunto.","proofs":["Proverbs 5:8","Genesis 39:8–10"],"refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]},{"printed":"Genesis 39:8–10","osis":["Gen.39.8-Gen.39.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["76"],"wlc":["138"],"wsc-modernized":["71"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, chastity in body, mind, affections, words, and behavior; and","position":null},{"text":"it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in","position":null},{"text":"callings; shunning all occasions of uncleanness,","position":null},{"text":"resisting temptations thereunto.","position":null}]}],"page":"120","leaf":62},{"number":139,"question":"What are the sins forbidden in the seventh commandment?","answer":"The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.","segments":[{"text":"The sins forbidden in the seventh commandment, besides the neglect of the duties required,","proofs":["Proverbs 5:7"],"refs":[{"printed":"Proverbs 5:7","osis":["Prov.5.7"]}],"note":null},{"text":"are, adultery, fornication,","proofs":["Hebrews 13:4","Galatians 5:19"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"Galatians 5:19","osis":["Gal.5.19"]}],"note":null},{"text":"rape, incest,","proofs":["2 Samuel 13:14","1 Corinthians 5:1"],"refs":[{"printed":"2 Samuel 13:14","osis":["2Sam.13.14"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null},{"text":"sodomy, and all unnatural lusts;","proofs":["Romans 1:24, 26–27","Leviticus 20:15–16"],"refs":[{"printed":"Romans 1:24, 26–27","osis":["Rom.1.24","Rom.1.26-Rom.1.27"]},{"printed":"Leviticus 20:15–16","osis":["Lev.20.15-Lev.20.16"]}],"note":null},{"text":"all unclean imaginations, thoughts, purposes, and affections;","proofs":["Matthew 5:28","15:19","Colossians 3:5"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]},{"printed":"15:19","osis":["Matt.15.19"]},{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"all corrupt or filthy communications, or listening thereunto;","proofs":["Ephesians 5:3–4","Proverbs 7:5, 21–22"],"refs":[{"printed":"Ephesians 5:3–4","osis":["Eph.5.3-Eph.5.4"]},{"printed":"Proverbs 7:5, 21–22","osis":["Prov.7.5","Prov.7.21-Prov.7.22"]}],"note":null},{"text":"wanton looks,","proofs":["Isaiah 3:16","2 Peter 2:14"],"refs":[{"printed":"Isaiah 3:16","osis":["Isa.3.16"]},{"printed":"2 Peter 2:14","osis":["2Pet.2.14"]}],"note":null},{"text":"impudent or light behavior, immodest apparel;","proofs":["Proverbs 7:10, 13"],"refs":[{"printed":"Proverbs 7:10, 13","osis":["Prov.7.10","Prov.7.13"]}],"note":null},{"text":"prohibiting of lawful,","proofs":["1 Timothy 4:3"],"refs":[{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"and dispensing with unlawful marriages;","proofs":["Leviticus 18:1–21","Mark 6:18","Malachi 2:11–12"],"refs":[{"printed":"Leviticus 18:1–21","osis":["Lev.18.1-Lev.18.21"]},{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"Malachi 2:11–12","osis":["Mal.2.11-Mal.2.12"]}],"note":null},{"text":"allowing, tolerating, keeping of stews, and resorting to them;","proofs":["1 Kings 15:12","2 Kings 23:7","Deuteronomy 23:17–18","Leviticus 19:29","Jeremiah 5:7","Proverbs 7:24–27"],"refs":[{"printed":"1 Kings 15:12","osis":["1Kgs.15.12"]},{"printed":"2 Kings 23:7","osis":["2Kgs.23.7"]},{"printed":"Deuteronomy 23:17–18","osis":["Deut.23.17-Deut.23.18"]},{"printed":"Leviticus 19:29","osis":["Lev.19.29"]},{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"Proverbs 7:24–27","osis":["Prov.7.24-Prov.7.27"]}],"note":null},{"text":"entangling vows of single life,","proofs":["Matthew 19:10–11"],"refs":[{"printed":"Matthew 19:10–11","osis":["Matt.19.10-Matt.19.11"]}],"note":null},{"text":"undue delay of marriage;","proofs":["1 Corinthians 7:7–9","Genesis 38:26"],"refs":[{"printed":"1 Corinthians 7:7–9","osis":["1Cor.7.7-1Cor.7.9"]},{"printed":"Genesis 38:26","osis":["Gen.38.26"]}],"note":null},{"text":"having more wives or husbands than one at the same time;","proofs":["Malachi 2:14–15","Matthew 19:5"],"refs":[{"printed":"Malachi 2:14–15","osis":["Mal.2.14-Mal.2.15"]},{"printed":"Matthew 19:5","osis":["Matt.19.5"]}],"note":null},{"text":"unjust divorce,","proofs":["Malachi 2:16","Matthew 5:32"],"refs":[{"printed":"Malachi 2:16","osis":["Mal.2.16"]},{"printed":"Matthew 5:32","osis":["Matt.5.32"]}],"note":null},{"text":"or desertion;","proofs":["1 Corinthians 7:12–13"],"refs":[{"printed":"1 Corinthians 7:12–13","osis":["1Cor.7.12-1Cor.7.13"]}],"note":null},{"text":"idleness, gluttony, drunkenness,","proofs":["Ezekiel 16:49","Proverbs 23:30–33"],"refs":[{"printed":"Ezekiel 16:49","osis":["Ezek.16.49"]},{"printed":"Proverbs 23:30–33","osis":["Prov.23.30-Prov.23.33"]}],"note":null},{"text":"unchaste company;","proofs":["Genesis 39:10","Proverbs 5:8"],"refs":[{"printed":"Genesis 39:10","osis":["Gen.39.10"]},{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"note":null},{"text":"lascivious songs, books, pictures, dancings, stage plays;","proofs":["Ephesians 5:4","Ezekiel 23:14–16","Isaiah 23:15–17","3:16","Mark 6:22","1 Peter 4:3"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]},{"printed":"Ezekiel 23:14–16","osis":["Ezek.23.14-Ezek.23.16"]},{"printed":"Isaiah 23:15–17","osis":["Isa.23.15-Isa.23.17"]},{"printed":"3:16","osis":["Isa.3.16"]},{"printed":"Mark 6:22","osis":["Mark.6.22"]},{"printed":"1 Peter 4:3","osis":["1Pet.4.3"]}],"note":null},{"text":"and all other provocations to, or acts of uncleanness, either in ourselves or others.","proofs":["2 Kings 9:30","Jeremiah 4:30","Ezekiel 23:40"],"refs":[{"printed":"2 Kings 9:30","osis":["2Kgs.9.30"]},{"printed":"Jeremiah 4:30","osis":["Jer.4.30"]},{"printed":"Ezekiel 23:40","osis":["Ezek.23.40"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["77"],"wlc":["139"],"wsc-modernized":["72"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and","position":null},{"text":"unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness,","position":null},{"text":"company; lascivious songs, books, pictures, dancings, stage plays;","position":null},{"text":"all other provocations to, or acts of uncleanness, either in ourselves or others.","position":null}]}],"page":"121","leaf":62},{"number":140,"question":"Which is the eighth commandment?","answer":"The eighth commandment is, You shall not steal.","segments":[{"text":"The eighth commandment is, You shall not steal.","proofs":["Exodus 20:15"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["78"],"wlc":["140"],"wsc-modernized":["73"]},"diffs":[],"page":"122","leaf":63},{"number":141,"question":"What are the duties required in the eighth commandment?","answer":"The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to everyone his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.","segments":[{"text":"The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man;","proofs":["Psalm 15:2, 4","Zechariah 7:4, 10","8:16–17"],"refs":[{"printed":"Psalm 15:2, 4","osis":["Ps.15.2","Ps.15.4"]},{"printed":"Zechariah 7:4, 10","osis":["Zech.7.4","Zech.7.10"]},{"printed":"8:16–17","osis":["Zech.8.16-Zech.8.17"]}],"note":null},{"text":"rendering to everyone his due;","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null},{"text":"restitution of goods unlawfully detained from the right owners thereof;","proofs":["Leviticus 6:2–5","Luke 19:8"],"refs":[{"printed":"Leviticus 6:2–5","osis":["Lev.6.2-Lev.6.5"]},{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"note":null},{"text":"giving and lending freely, according to our abilities, and the necessities of others;","proofs":["Luke 6:30, 38","1 John 3:17","Ephesians 4:28","Galatians 6:10"],"refs":[{"printed":"Luke 6:30, 38","osis":["Luke.6.30","Luke.6.38"]},{"printed":"1 John 3:17","osis":["1John.3.17"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null},{"text":"moderation of our judgments, wills, and affections concerning worldly goods;","proofs":["1 Timothy 6:6–9"],"refs":[{"printed":"1 Timothy 6:6–9","osis":["1Tim.6.6-1Tim.6.9"]}],"note":null},{"text":"a provident care and study to get,","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition;","proofs":["Proverbs 27:23–27","Ecclesiastes 3:12–13","Isaiah 38:1","Matthew 11:8"],"refs":[{"printed":"Proverbs 27:23–27","osis":["Prov.27.23-Prov.27.27"]},{"printed":"Ecclesiastes 3:12–13","osis":["Eccl.3.12-Eccl.3.13"]},{"printed":"Isaiah 38:1","osis":["Isa.38.1"]},{"printed":"Matthew 11:8","osis":["Matt.11.8"]}],"note":null},{"text":"a lawful calling,","proofs":["1 Corinthians 7:20","Genesis 3:19"],"refs":[{"printed":"1 Corinthians 7:20","osis":["1Cor.7.20"]},{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null},{"text":"and diligence in it;","proofs":["Ephesians 4:28","Proverbs 10:4"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Proverbs 10:4","osis":["Prov.10.4"]}],"note":null},{"text":"frugality;","proofs":["John 6:12","Proverbs 21:20"],"refs":[{"printed":"John 6:12","osis":["John.6.12"]},{"printed":"Proverbs 21:20","osis":["Prov.21.20"]}],"note":null},{"text":"avoiding unnecessary lawsuits","proofs":["1 Corinthians 6:1–9"],"refs":[{"printed":"1 Corinthians 6:1–9","osis":["1Cor.6.1-1Cor.6.9"]}],"note":null},{"text":"and suretyship, or other like engagements;","proofs":["Proverbs 6:1–6"],"refs":[{"printed":"Proverbs 6:1–6","osis":["Prov.6.1-Prov.6.6"]}],"note":null},{"text":"and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.","proofs":["Leviticus 25:35","Deuteronomy 22:1–4","Exodus 23:4–5","Philippians 2:4"],"refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]},{"printed":"Deuteronomy 22:1–4","osis":["Deut.22.1-Deut.22.4"]},{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]},{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["79"],"wlc":["141"],"wsc-modernized":["74"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to everyone his due; restitution of goods unlawfully detained from","position":null},{"text":"right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a","position":null},{"text":"calling,","position":null},{"text":"diligence in it; frugality; avoiding unnecessary lawsuits and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further","position":null},{"text":"as well as our own.","position":null}]}],"page":"122","leaf":63},{"number":142,"question":"What are the sins forbidden in the eighth commandment?","answer":"The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing land marks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depopulations; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God has given us.","segments":[{"text":"The sins forbidden in the eighth commandment, besides the neglect of the duties required,","proofs":["James 2:15–16","1 John 3:17"],"refs":[{"printed":"James 2:15–16","osis":["Jas.2.15-Jas.2.16"]},{"printed":"1 John 3:17","osis":["1John.3.17"]}],"note":null},{"text":"are, theft,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"robbery,","proofs":["Psalm 62:10"],"refs":[{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"man-stealing,","proofs":["1 Timothy 1:10"],"refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"note":null},{"text":"and receiving anything that is stolen;","proofs":["Proverbs 29:24","Psalm 50:18"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]},{"printed":"Psalm 50:18","osis":["Ps.50.18"]}],"note":null},{"text":"fraudulent dealing,","proofs":["1 Thessalonians 4:6"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"false weights and measures,","proofs":["Proverbs 11:1"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]}],"note":null},{"text":"removing land marks,","proofs":["Deuteronomy 19:14","Proverbs 23:10"],"refs":[{"printed":"Deuteronomy 19:14","osis":["Deut.19.14"]},{"printed":"Proverbs 23:10","osis":["Prov.23.10"]}],"note":null},{"text":"injustice and unfaithfulness in contracts between man and man,","proofs":["Amos 8:5","Psalm 37:21"],"refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"note":null},{"text":"or in matters of trust;","proofs":["Luke 16:10–12"],"refs":[{"printed":"Luke 16:10–12","osis":["Luke.16.10-Luke.16.12"]}],"note":null},{"text":"oppression,","proofs":["Ezekiel 22:29","Leviticus 25:17"],"refs":[{"printed":"Ezekiel 22:29","osis":["Ezek.22.29"]},{"printed":"Leviticus 25:17","osis":["Lev.25.17"]}],"note":null},{"text":"extortion,","proofs":["Matthew 23:25","Ezekiel 22:12"],"refs":[{"printed":"Matthew 23:25","osis":["Matt.23.25"]},{"printed":"Ezekiel 22:12","osis":["Ezek.22.12"]}],"note":null},{"text":"usury,","proofs":["Psalm 15:5"],"refs":[{"printed":"Psalm 15:5","osis":["Ps.15.5"]}],"note":null},{"text":"bribery,","proofs":["Job 15:34"],"refs":[{"printed":"Job 15:34","osis":["Job.15.34"]}],"note":null},{"text":"vexatious lawsuits,","proofs":["1 Corinthians 6:6–8","Proverbs 3:29–30"],"refs":[{"printed":"1 Corinthians 6:6–8","osis":["1Cor.6.6-1Cor.6.8"]},{"printed":"Proverbs 3:29–30","osis":["Prov.3.29-Prov.3.30"]}],"note":null},{"text":"unjust enclosures and depopulations;","proofs":["Isaiah 5:8","Micah 2:2"],"refs":[{"printed":"Isaiah 5:8","osis":["Isa.5.8"]},{"printed":"Micah 2:2","osis":["Mic.2.2"]}],"note":null},{"text":"engrossing commodities to enhance the price;","proofs":["Proverbs 11:26"],"refs":[{"printed":"Proverbs 11:26","osis":["Prov.11.26"]}],"note":null},{"text":"unlawful callings,","proofs":["Acts 19:19, 24–25"],"refs":[{"printed":"Acts 19:19, 24–25","osis":["Acts.19.19","Acts.19.24-Acts.19.25"]}],"note":null},{"text":"and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves;","proofs":["Job 20:19","James 5:4","Proverbs 21:6"],"refs":[{"printed":"Job 20:19","osis":["Job.20.19"]},{"printed":"James 5:4","osis":["Jas.5.4"]},{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"note":null},{"text":"covetousness;","proofs":["Luke 12:15"],"refs":[{"printed":"Luke 12:15","osis":["Luke.12.15"]}],"note":null},{"text":"inordinate prizing and affecting worldly goods;","proofs":["1 Timothy 6:5","Colossians 3:2","Proverbs 23:5","Psalm 62:10"],"refs":[{"printed":"1 Timothy 6:5","osis":["1Tim.6.5"]},{"printed":"Colossians 3:2","osis":["Col.3.2"]},{"printed":"Proverbs 23:5","osis":["Prov.23.5"]},{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"distrustful and distracting cares and studies in getting, keeping, and using them;","proofs":["Matthew 6:25, 31, 34","Ecclesiastes 5:12"],"refs":[{"printed":"Matthew 6:25, 31, 34","osis":["Matt.6.25","Matt.6.31","Matt.6.34"]},{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]}],"note":null},{"text":"envying at the prosperity of others;","proofs":["Psalms 73:3","37:1, 7"],"refs":[{"printed":"Psalms 73:3","osis":["Ps.73.3"]},{"printed":"37:1, 7","osis":["Ps.37.1","Ps.37.7"]}],"note":null},{"text":"as likewise idleness,","proofs":["2 Thessalonians 3:11","Proverbs 18:9"],"refs":[{"printed":"2 Thessalonians 3:11","osis":["2Thess.3.11"]},{"printed":"Proverbs 18:9","osis":["Prov.18.9"]}],"note":null},{"text":"prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate,","proofs":["Proverbs 21:17","23:20–21","28:19"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]},{"printed":"23:20–21","osis":["Prov.23.20-Prov.23.21"]},{"printed":"28:19","osis":["Prov.28.19"]}],"note":null},{"text":"and defrauding ourselves of the due use and comfort of that estate which God has given us.","proofs":["Ecclesiastes 4:8","6:2","1 Timothy 5:8"],"refs":[{"printed":"Ecclesiastes 4:8","osis":["Eccl.4.8"]},{"printed":"6:2","osis":["Eccl.6.2"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["80"],"wlc":["142"],"wsc-modernized":["75"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing land marks, injustice and unfaithfulness in contracts between man and man,","position":null},{"text":"in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depopulations; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice","position":null},{"text":"and defrauding ourselves of the due use and comfort of that estate which God has given us.","position":null}]}],"page":"122","leaf":63},{"number":143,"question":"Which is the ninth commandment?","answer":"The ninth commandment is, You shall not bear false witness against your neighbor.","segments":[{"text":"The ninth commandment is, You shall not bear false witness against your neighbor.","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["81"],"wlc":["143"],"wsc-modernized":["76"]},"diffs":[],"page":"123","leaf":63},{"number":144,"question":"What are the duties required in the ninth commandment?","answer":"The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requires; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.","segments":[{"text":"The duties required in the ninth commandment are, the preserving and promoting of truth between man and man,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"and the good name of our neighbor, as well as our own;","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null},{"text":"appearing and standing for the truth;","proofs":["Proverbs 31:8–9"],"refs":[{"printed":"Proverbs 31:8–9","osis":["Prov.31.8-Prov.31.9"]}],"note":null},{"text":"and from the heart,","proofs":["Psalm 15:2"],"refs":[{"printed":"Psalm 15:2","osis":["Ps.15.2"]}],"note":null},{"text":"sincerely,","proofs":["2 Chronicles 19:9"],"refs":[{"printed":"2 Chronicles 19:9","osis":["2Chr.19.9"]}],"note":null},{"text":"freely,","proofs":["1 Samuel 19:4–5"],"refs":[{"printed":"1 Samuel 19:4–5","osis":["1Sam.19.4-1Sam.19.5"]}],"note":null},{"text":"clearly,","proofs":["Joshua 7:19"],"refs":[{"printed":"Joshua 7:19","osis":["Josh.7.19"]}],"note":null},{"text":"and fully,","proofs":["2 Samuel 14:18–20"],"refs":[{"printed":"2 Samuel 14:18–20","osis":["2Sam.14.18-2Sam.14.20"]}],"note":null},{"text":"speaking the truth, and only the truth, in matters of judgment and justice,","proofs":["Leviticus 19:15"],"refs":[{"printed":"Leviticus 19:15","osis":["Lev.19.15"]}],"note":null},{"text":"and in all other things whatsoever;","proofs":["2 Corinthians 1:17–18","Ephesians 4:25"],"refs":[{"printed":"2 Corinthians 1:17–18","osis":["2Cor.1.17-2Cor.1.18"]},{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"a charitable esteem of our neighbors;","proofs":["Hebrews 6:9","1 Corinthians 13:7"],"refs":[{"printed":"Hebrews 6:9","osis":["Heb.6.9"]},{"printed":"1 Corinthians 13:7","osis":["1Cor.13.7"]}],"note":null},{"text":"loving, desiring, and rejoicing in their good name;","proofs":["Romans 1:8","2 John 4","3 John 3–4"],"refs":[{"printed":"Romans 1:8","osis":["Rom.1.8"]},{"printed":"2 John 4","osis":["2John.1.4"]},{"printed":"3 John 3–4","osis":["3John.1.3-3John.1.4"]}],"note":null},{"text":"sorrowing for,","proofs":["2 Corinthians 2:4","12:21"],"refs":[{"printed":"2 Corinthians 2:4","osis":["2Cor.2.4"]},{"printed":"12:21","osis":["2Cor.12.21"]}],"note":null},{"text":"and covering of their infirmities;","proofs":["Proverbs 17:9","1 Peter 4:8"],"refs":[{"printed":"Proverbs 17:9","osis":["Prov.17.9"]},{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null},{"text":"freely acknowledging of their gifts and graces,","proofs":["1 Corinthians 1:4–5, 7","2 Timothy 1:4–5"],"refs":[{"printed":"1 Corinthians 1:4–5, 7","osis":["1Cor.1.4-1Cor.1.5","1Cor.1.7"]},{"printed":"2 Timothy 1:4–5","osis":["2Tim.1.4-2Tim.1.5"]}],"note":null},{"text":"defending their innocency;","proofs":["1 Samuel 22:14"],"refs":[{"printed":"1 Samuel 22:14","osis":["1Sam.22.14"]}],"note":null},{"text":"a ready receiving of a good report,","proofs":["1 Corinthians 13:6–7"],"refs":[{"printed":"1 Corinthians 13:6–7","osis":["1Cor.13.6-1Cor.13.7"]}],"note":null},{"text":"and unwillingness to admit of an evil report,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"concerning them; discouraging talebearers,","proofs":["Proverbs 25:23"],"refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"note":null},{"text":"flatterers,","proofs":["Proverbs 26:24–25"],"refs":[{"printed":"Proverbs 26:24–25","osis":["Prov.26.24-Prov.26.25"]}],"note":null},{"text":"and slanderers;","proofs":["Psalm 101:5"],"refs":[{"printed":"Psalm 101:5","osis":["Ps.101.5"]}],"note":null},{"text":"love and care of our own good name, and defending it when need requires;","proofs":["Proverbs 22:1"],"refs":[{"printed":"Proverbs 22:1","osis":["Prov.22.1"]}],"note":null},{"text":"keeping of lawful promises;","proofs":["Psalm 15:4"],"refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null},{"text":"studying and practicing of whatsoever things are true, honest, lovely, and of good report.","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["82"],"wlc":["144"],"wsc-modernized":["77"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are,","position":null},{"text":"preserving","position":null},{"text":"the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care","position":null},{"text":"and defending it when need requires; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.","position":null}]}],"page":"123","leaf":63},{"number":145,"question":"What are the sins forbidden in the ninth commandment?","answer":"The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calls for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, tale bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill name.","segments":[{"text":"The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own,","proofs":["1 Samuel 17:28","2 Samuel 16:3","1:9–10, 15–16"],"refs":[{"printed":"1 Samuel 17:28","osis":["1Sam.17.28"]},{"printed":"2 Samuel 16:3","osis":["2Sam.16.3"]},{"printed":"1:9–10, 15–16","osis":["2Sam.1.9-2Sam.1.10","2Sam.1.15-2Sam.1.16"]}],"note":null},{"text":"especially in public judicature;","proofs":["Leviticus 19:15","Habakkuk 1:4"],"refs":[{"printed":"Leviticus 19:15","osis":["Lev.19.15"]},{"printed":"Habakkuk 1:4","osis":["Hab.1.4"]}],"note":null},{"text":"giving false evidence,","proofs":["Proverbs 19:5","6:16, 19"],"refs":[{"printed":"Proverbs 19:5","osis":["Prov.19.5"]},{"printed":"6:16, 19","osis":["Prov.6.16","Prov.6.19"]}],"note":null},{"text":"suborning false witnesses,","proofs":["Acts 6:13"],"refs":[{"printed":"Acts 6:13","osis":["Acts.6.13"]}],"note":null},{"text":"wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth;","proofs":["Jeremiah 9:3, 5","Acts 24:2, 5","Psalms 12:3–4","52:1–4"],"refs":[{"printed":"Jeremiah 9:3, 5","osis":["Jer.9.3","Jer.9.5"]},{"printed":"Acts 24:2, 5","osis":["Acts.24.2","Acts.24.5"]},{"printed":"Psalms 12:3–4","osis":["Ps.12.3-Ps.12.4"]},{"printed":"52:1–4","osis":["Ps.52.1-Ps.52.4"]}],"note":null},{"text":"passing unjust sentence,","proofs":["Proverbs 17:15","1 Kings 21:9–14"],"refs":[{"printed":"Proverbs 17:15","osis":["Prov.17.15"]},{"printed":"1 Kings 21:9–14","osis":["1Kgs.21.9-1Kgs.21.14"]}],"note":null},{"text":"calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked;","proofs":["Isaiah 5:23"],"refs":[{"printed":"Isaiah 5:23","osis":["Isa.5.23"]}],"note":null},{"text":"forgery,","proofs":["Psalm 119:69","Luke 19:8","16:5–7"],"refs":[{"printed":"Psalm 119:69","osis":["Ps.119.69"]},{"printed":"Luke 19:8","osis":["Luke.19.8"]},{"printed":"16:5–7","osis":["Luke.16.5-Luke.16.7"]}],"note":null},{"text":"concealing the truth, undue silence in a just cause,","proofs":["Leviticus 5:1","Deuteronomy 13:8","Acts 5:3, 8–9","2 Timothy 4:16"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]},{"printed":"Deuteronomy 13:8","osis":["Deut.13.8"]},{"printed":"Acts 5:3, 8–9","osis":["Acts.5.3","Acts.5.8-Acts.5.9"]},{"printed":"2 Timothy 4:16","osis":["2Tim.4.16"]}],"note":null},{"text":"and holding our peace when iniquity calls for either a reproof from ourselves,","proofs":["1 Kings 1:6","Leviticus 19:17"],"refs":[{"printed":"1 Kings 1:6","osis":["1Kgs.1.6"]},{"printed":"Leviticus 19:17","osis":["Lev.19.17"]}],"note":null},{"text":"or complaint to others;","proofs":["Isaiah 59:4"],"refs":[{"printed":"Isaiah 59:4","osis":["Isa.59.4"]}],"note":null},{"text":"speaking the truth unseasonably,","proofs":["Proverbs 29:11"],"refs":[{"printed":"Proverbs 29:11","osis":["Prov.29.11"]}],"note":null},{"text":"or maliciously to a wrong end,","proofs":["1 Samuel 22:9–10","Psalm 52:1–5"],"refs":[{"printed":"1 Samuel 22:9–10","osis":["1Sam.22.9-1Sam.22.10"]},{"printed":"Psalm 52:1–5","osis":["Ps.52.1-Ps.52.5"]}],"note":null},{"text":"or perverting it to a wrong meaning,","proofs":["Psalm 56:5","John 2:19","Matthew 26:60–61"],"refs":[{"printed":"Psalm 56:5","osis":["Ps.56.5"]},{"printed":"John 2:19","osis":["John.2.19"]},{"printed":"Matthew 26:60–61","osis":["Matt.26.60-Matt.26.61"]}],"note":null},{"text":"or in doubtful and equivocal expressions, to the prejudice of truth or justice;","proofs":["Genesis 3:5","26:7, 9"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]},{"printed":"26:7, 9","osis":["Gen.26.7","Gen.26.9"]}],"note":null},{"text":"speaking untruth,","proofs":["Isaiah 59:13"],"refs":[{"printed":"Isaiah 59:13","osis":["Isa.59.13"]}],"note":null},{"text":"lying,","proofs":["Leviticus 19:11","Colossians 3:9"],"refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]},{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"note":null},{"text":"slandering,","proofs":["Psalm 50:20"],"refs":[{"printed":"Psalm 50:20","osis":["Ps.50.20"]}],"note":null},{"text":"backbiting,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"detracting,","proofs":["James 4:11","Jeremiah 38:4"],"refs":[{"printed":"James 4:11","osis":["Jas.4.11"]},{"printed":"Jeremiah 38:4","osis":["Jer.38.4"]}],"note":null},{"text":"tale bearing,","proofs":["Leviticus 19:16"],"refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"note":null},{"text":"whispering,","proofs":["Romans 1:29–30"],"refs":[{"printed":"Romans 1:29–30","osis":["Rom.1.29-Rom.1.30"]}],"note":null},{"text":"scoffing,","proofs":["Genesis 21:9","Galatians 4:29"],"refs":[{"printed":"Genesis 21:9","osis":["Gen.21.9"]},{"printed":"Galatians 4:29","osis":["Gal.4.29"]}],"note":null},{"text":"reviling,","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"rash,","proofs":["Matthew 7:1"],"refs":[{"printed":"Matthew 7:1","osis":["Matt.7.1"]}],"note":null},{"text":"harsh,","proofs":["Acts 28:4"],"refs":[{"printed":"Acts 28:4","osis":["Acts.28.4"]}],"note":null},{"text":"and partial censuring;","proofs":["Genesis 38:24","Romans 2:1"],"refs":[{"printed":"Genesis 38:24","osis":["Gen.38.24"]},{"printed":"Romans 2:1","osis":["Rom.2.1"]}],"note":null},{"text":"misconstructing intentions, words, and actions;","proofs":["Nehemiah 6:6–8","Romans 3:8","Psalm 69:10","1 Samuel 1:13–15","2 Samuel 10:3"],"refs":[{"printed":"Nehemiah 6:6–8","osis":["Neh.6.6-Neh.6.8"]},{"printed":"Romans 3:8","osis":["Rom.3.8"]},{"printed":"Psalm 69:10","osis":["Ps.69.10"]},{"printed":"1 Samuel 1:13–15","osis":["1Sam.1.13-1Sam.1.15"]},{"printed":"2 Samuel 10:3","osis":["2Sam.10.3"]}],"note":null},{"text":"flattering,","proofs":["Psalm 12:2–3"],"refs":[{"printed":"Psalm 12:2–3","osis":["Ps.12.2-Ps.12.3"]}],"note":null},{"text":"vainglorious boasting,","proofs":["2 Timothy 3:2"],"refs":[{"printed":"2 Timothy 3:2","osis":["2Tim.3.2"]}],"note":null},{"text":"thinking or speaking too highly or too meanly of ourselves or others;","proofs":["Luke 18:9, 11","Romans 12:16","1 Corinthians 4:6","Acts 12:22","Exodus 4:10–14"],"refs":[{"printed":"Luke 18:9, 11","osis":["Luke.18.9","Luke.18.11"]},{"printed":"Romans 12:16","osis":["Rom.12.16"]},{"printed":"1 Corinthians 4:6","osis":["1Cor.4.6"]},{"printed":"Acts 12:22","osis":["Acts.12.22"]},{"printed":"Exodus 4:10–14","osis":["Exod.4.10-Exod.4.14"]}],"note":null},{"text":"denying the gifts and graces of God;","proofs":["Job 27:5–6"],"refs":[{"printed":"Job 27:5–6","osis":["Job.27.5-Job.27.6"]}],"note":null},{"text":"aggravating smaller faults;","proofs":["Matthew 7:3–5"],"refs":[{"printed":"Matthew 7:3–5","osis":["Matt.7.3-Matt.7.5"]}],"note":null},{"text":"hiding, excusing, or extenuating of sins, when called to a free confession;","proofs":["Proverbs 28:13","30:20","Genesis 3:12–13","Jeremiah 2:35","2 Kings 5:25","Genesis 4:9"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]},{"printed":"30:20","osis":["Prov.30.20"]},{"printed":"Genesis 3:12–13","osis":["Gen.3.12-Gen.3.13"]},{"printed":"Jeremiah 2:35","osis":["Jer.2.35"]},{"printed":"2 Kings 5:25","osis":["2Kgs.5.25"]},{"printed":"Genesis 4:9","osis":["Gen.4.9"]}],"note":null},{"text":"unnecessary discovering of infirmities;","proofs":["Genesis 9:22","Proverbs 25:9–10"],"refs":[{"printed":"Genesis 9:22","osis":["Gen.9.22"]},{"printed":"Proverbs 25:9–10","osis":["Prov.25.9-Prov.25.10"]}],"note":null},{"text":"raising false rumors,","proofs":["Exodus 23:1"],"refs":[{"printed":"Exodus 23:1","osis":["Exod.23.1"]}],"note":null},{"text":"receiving and countenancing evil reports,","proofs":["Proverbs 29:12"],"refs":[{"printed":"Proverbs 29:12","osis":["Prov.29.12"]}],"note":null},{"text":"and stopping our ears against just defense;","proofs":["Acts 7:56–57","Job 31:13–14"],"refs":[{"printed":"Acts 7:56–57","osis":["Acts.7.56-Acts.7.57"]},{"printed":"Job 31:13–14","osis":["Job.31.13-Job.31.14"]}],"note":null},{"text":"evil suspicion;","proofs":["1 Corinthians 13:5","1 Timothy 6:4"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]},{"printed":"1 Timothy 6:4","osis":["1Tim.6.4"]}],"note":null},{"text":"envying or grieving at the deserved credit of any,","proofs":["Numbers 11:29","Matthew 21:15"],"refs":[{"printed":"Numbers 11:29","osis":["Num.11.29"]},{"printed":"Matthew 21:15","osis":["Matt.21.15"]}],"note":null},{"text":"endeavoring or desiring to impair it,","proofs":["Ezra 4:12–13"],"refs":[{"printed":"Ezra 4:12–13","osis":["Ezra.4.12-Ezra.4.13"]}],"note":null},{"text":"rejoicing in their disgrace and infamy;","proofs":["Jeremiah 48:27"],"refs":[{"printed":"Jeremiah 48:27","osis":["Jer.48.27"]}],"note":null},{"text":"scornful contempt,","proofs":["Psalm 35:15–16, 21","Matthew 27:28–29"],"refs":[{"printed":"Psalm 35:15–16, 21","osis":["Ps.35.15-Ps.35.16","Ps.35.21"]},{"printed":"Matthew 27:28–29","osis":["Matt.27.28-Matt.27.29"]}],"note":null},{"text":"fond admiration;","proofs":["Jude 16","Acts 12:22"],"refs":[{"printed":"Jude 16","osis":["Jude.1.16"]},{"printed":"Acts 12:22","osis":["Acts.12.22"]}],"note":null},{"text":"breach of lawful promises;","proofs":["Romans 1:31","2 Timothy 3:3"],"refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]},{"printed":"2 Timothy 3:3","osis":["2Tim.3.3"]}],"note":null},{"text":"neglecting such things as are of good report,","proofs":["1 Samuel 2:24"],"refs":[{"printed":"1 Samuel 2:24","osis":["1Sam.2.24"]}],"note":null},{"text":"and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill name.","proofs":["2 Samuel 13:12–13","Proverbs 5:8–9","6:33"],"refs":[{"printed":"2 Samuel 13:12–13","osis":["2Sam.13.12-2Sam.13.13"]},{"printed":"Proverbs 5:8–9","osis":["Prov.5.8-Prov.5.9"]},{"printed":"6:33","osis":["Prov.6.33"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["83"],"wlc":["145"],"wsc-modernized":["78"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according","position":null},{"text":"the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calls for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of","position":null},{"text":"justice; speaking untruth, lying, slandering, backbiting, detracting, tale bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called","position":null},{"text":"a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping","position":null},{"text":"ears against just defense; evil suspicion; envying","position":null},{"text":"grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of","position":null},{"text":"report, and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill","position":null}]}],"page":"124","leaf":64},{"number":146,"question":"Which is the tenth commandment?","answer":"The tenth commandment is, You shall not covet your neighbor’s house, you shall not covet your neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is your neighbor’s.","segments":[{"text":"The tenth commandment is, You shall not covet your neighbor’s house, you shall not covet your neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is your neighbor’s.","proofs":["Exodus 20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["84"],"wlc":["146"],"wsc-modernized":["79"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"any thing","position":null}]}],"page":"126","leaf":65},{"number":147,"question":"What are the duties required in the tenth commandment?","answer":"The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.","segments":[{"text":"The duties required in the tenth commandment are, such a full contentment with our own condition,","proofs":["Hebrews 13:5","1 Timothy 6:6"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.","proofs":["Job 31:29","Romans 12:15","Psalm 122:7–9","Esther 10:3","1 Corinthians 13:4–7"],"refs":[{"printed":"Job 31:29","osis":["Job.31.29"]},{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"Psalm 122:7–9","osis":["Ps.122.7-Ps.122.9"]},{"printed":"Esther 10:3","osis":["Esth.10.3"]},{"printed":"1 Corinthians 13:4–7","osis":["1Cor.13.4-1Cor.13.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["85"],"wlc":["147"],"wsc-modernized":["80"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The duties required in","position":null},{"text":"are, such a","position":null},{"text":"and such","position":null},{"text":"the whole soul","position":null},{"text":"as that all our inward motions","position":null},{"text":"affections touching him, tend unto, and further","position":null},{"text":"good which","position":null}]}],"page":"126","leaf":65},{"number":148,"question":"What are the sins forbidden in the tenth commandment?","answer":"The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.","segments":[{"text":"The sins forbidden in the tenth commandment are, discontentment with our own estate;","proofs":["1 Kings 21:4","Esther 5:13","1 Corinthians 10:10"],"refs":[{"printed":"1 Kings 21:4","osis":["1Kgs.21.4"]},{"printed":"Esther 5:13","osis":["Esth.5.13"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null},{"text":"envying","proofs":["Galatians 5:26","James 3:14, 16"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"James 3:14, 16","osis":["Jas.3.14","Jas.3.16"]}],"note":null},{"text":"and grieving at the good of our neighbor,","proofs":["Psalm 112:9–10","Nehemiah 2:10"],"refs":[{"printed":"Psalm 112:9–10","osis":["Ps.112.9-Ps.112.10"]},{"printed":"Nehemiah 2:10","osis":["Neh.2.10"]}],"note":null},{"text":"together with all inordinate motions and affections to anything that is his.","proofs":["Romans 7:7–8","13:9","Colossians 3:5","Deuteronomy 5:21"],"refs":[{"printed":"Romans 7:7–8","osis":["Rom.7.7-Rom.7.8"]},{"printed":"13:9","osis":["Rom.13.9"]},{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"Deuteronomy 5:21","osis":["Deut.5.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["86"],"wlc":["148"],"wsc-modernized":["81"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The sins forbidden in","position":null},{"text":"are,","position":null},{"text":"and","position":2},{"text":"together with all","position":null}]}],"page":"126","leaf":65},{"number":149,"question":"Is any man able perfectly to keep the commandments of God?","answer":"No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but does daily break them in thought, word, and deed.","segments":[{"text":"No man is able, either of himself,","proofs":["James 3:2","Romans 8:3"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"or by any grace received in this life, perfectly to keep the commandments of God;","proofs":["Ecclesiastes 7:20","1 John 1:8, 10","Galatians 5:17","Romans 7:18–19"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:18–19","osis":["Rom.7.18-Rom.7.19"]}],"note":null},{"text":"but does daily break them in thought,","proofs":["Genesis 6:5","8:21"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"8:21","osis":["Gen.8.21"]}],"note":null},{"text":"word, and deed.","proofs":["Romans 3:9–19","James 3:2–13"],"refs":[{"printed":"Romans 3:9–19","osis":["Rom.3.9-Rom.3.19"]},{"printed":"James 3:2–13","osis":["Jas.3.2-Jas.3.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["87"],"wlc":["149"],"wsc-modernized":["82"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"either of himself, or by any grace received","position":null},{"text":"and","position":2}]}],"page":"127","leaf":65},{"number":150,"question":"Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?","answer":"All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","segments":[{"text":"All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","proofs":["John 19:11","Ezekiel 8:6, 13, 15","1 John 5:16","Psalm 78:17, 32, 56"],"refs":[{"printed":"John 19:11","osis":["John.19.11"]},{"printed":"Ezekiel 8:6, 13, 15","osis":["Ezek.8.6","Ezek.8.13","Ezek.8.15"]},{"printed":"1 John 5:16","osis":["1John.5.16"]},{"printed":"Psalm 78:17, 32, 56","osis":["Ps.78.17","Ps.78.32","Ps.78.56"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["88"],"wlc":["150"],"wsc-modernized":["83"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"All transgressions of the law of God are not equally heinous; but","position":null}]}],"page":"127","leaf":65},{"number":151,"question":"What are those aggravations that make some sins more heinous than others?","answer":"Sins receive their aggravations, 1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others. 2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many. 3. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, willfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance. 4. From circumstances of time and place: if on the Lord’s day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.","segments":[{"text":"Sins receive their aggravations, 1. From the persons offending:","proofs":["Jeremiah 2:8"],"refs":[{"printed":"Jeremiah 2:8","osis":["Jer.2.8"]}],"note":null},{"text":"if they be of riper age,","proofs":["Job 32:7, 9","Ecclesiastes 4:13"],"refs":[{"printed":"Job 32:7, 9","osis":["Job.32.7","Job.32.9"]},{"printed":"Ecclesiastes 4:13","osis":["Eccl.4.13"]}],"note":null},{"text":"greater experience or grace,","proofs":["1 Kings 11:4, 9"],"refs":[{"printed":"1 Kings 11:4, 9","osis":["1Kgs.11.4","1Kgs.11.9"]}],"note":null},{"text":"eminent for profession,","proofs":["2 Samuel 12:14","1 Corinthians 5:1"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]},{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null},{"text":"gifts,","proofs":["James 4:17","Luke 12:47–48"],"refs":[{"printed":"James 4:17","osis":["Jas.4.17"]},{"printed":"Luke 12:47–48","osis":["Luke.12.47-Luke.12.48"]}],"note":null},{"text":"place,","proofs":["Jeremiah 5:4–5"],"refs":[{"printed":"Jeremiah 5:4–5","osis":["Jer.5.4-Jer.5.5"]}],"note":null},{"text":"office,","proofs":["2 Samuel 12:7–9","Ezekiel 8:11–12"],"refs":[{"printed":"2 Samuel 12:7–9","osis":["2Sam.12.7-2Sam.12.9"]},{"printed":"Ezekiel 8:11–12","osis":["Ezek.8.11-Ezek.8.12"]}],"note":null},{"text":"guides to others,","proofs":["Romans 2:17–24"],"refs":[{"printed":"Romans 2:17–24","osis":["Rom.2.17-Rom.2.24"]}],"note":null},{"text":"and whose example is likely to be followed by others.","proofs":["Galatians 2:11–14"],"refs":[{"printed":"Galatians 2:11–14","osis":["Gal.2.11-Gal.2.14"]}],"note":null},{"text":"2. From the parties offended:","proofs":["Matthew 21:38–39"],"refs":[{"printed":"Matthew 21:38–39","osis":["Matt.21.38-Matt.21.39"]}],"note":null},{"text":"if immediately against God,","proofs":["1 Samuel 2:25","Acts 5:4","Psalm 51:4"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]},{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null},{"text":"his attributes,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"and worship;","proofs":["Malachi 1:8, 14"],"refs":[{"printed":"Malachi 1:8, 14","osis":["Mal.1.8","Mal.1.14"]}],"note":null},{"text":"against Christ, and his grace;","proofs":["Hebrews 2:2–3","12:25"],"refs":[{"printed":"Hebrews 2:2–3","osis":["Heb.2.2-Heb.2.3"]},{"printed":"12:25","osis":["Heb.12.25"]}],"note":null},{"text":"the Holy Spirit,","proofs":["Hebrews 10:29","Matthew 12:31–32"],"refs":[{"printed":"Hebrews 10:29","osis":["Heb.10.29"]},{"printed":"Matthew 12:31–32","osis":["Matt.12.31-Matt.12.32"]}],"note":null},{"text":"his witness,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"and workings;","proofs":["Hebrews 6:4–6"],"refs":[{"printed":"Hebrews 6:4–6","osis":["Heb.6.4-Heb.6.6"]}],"note":null},{"text":"against superiors, men of eminency,","proofs":["Jude 8","Numbers 12:8–9","Isaiah 3:5"],"refs":[{"printed":"Jude 8","osis":["Jude.1.8"]},{"printed":"Numbers 12:8–9","osis":["Num.12.8-Num.12.9"]},{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"note":null},{"text":"and such as we stand especially related and engaged unto;","proofs":["Proverbs 30:17","2 Corinthians 12:15","Psalm 55:12–15"],"refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]},{"printed":"2 Corinthians 12:15","osis":["2Cor.12.15"]},{"printed":"Psalm 55:12–15","osis":["Ps.55.12-Ps.55.15"]}],"note":null},{"text":"against any of the saints,","proofs":["Zephaniah 2:8, 10–11","Matthew 18:6","Revelation 17:6"],"refs":[{"printed":"Zephaniah 2:8, 10–11","osis":["Zeph.2.8","Zeph.2.10-Zeph.2.11"]},{"printed":"Matthew 18:6","osis":["Matt.18.6"]},{"printed":"Revelation 17:6","osis":["Rev.17.6"]}],"note":null},{"text":"particularly weak brethren,","proofs":["1 Corinthians 8:11–12","Romans 14:13, 15, 21"],"refs":[{"printed":"1 Corinthians 8:11–12","osis":["1Cor.8.11-1Cor.8.12"]},{"printed":"Romans 14:13, 15, 21","osis":["Rom.14.13","Rom.14.15","Rom.14.21"]}],"note":null},{"text":"the souls of them, or any other,","proofs":["Ezekiel 13:19","1 Corinthians 8:12","Revelation 18:12–13","Matthew 23:15"],"refs":[{"printed":"Ezekiel 13:19","osis":["Ezek.13.19"]},{"printed":"1 Corinthians 8:12","osis":["1Cor.8.12"]},{"printed":"Revelation 18:12–13","osis":["Rev.18.12-Rev.18.13"]},{"printed":"Matthew 23:15","osis":["Matt.23.15"]}],"note":null},{"text":"and the common good of all or many.","proofs":["1 Thessalonians 2:15–16","Joshua 22:20"],"refs":[{"printed":"1 Thessalonians 2:15–16","osis":["1Thess.2.15-1Thess.2.16"]},{"printed":"Joshua 22:20","osis":["Josh.22.20"]}],"note":null},{"text":"3. From the nature and quality of the offense:","proofs":["Proverbs 6:30–33"],"refs":[{"printed":"Proverbs 6:30–33","osis":["Prov.6.30-Prov.6.33"]}],"note":null},{"text":"if it be against the express letter of the law,","proofs":["Ezra 9:10–12","1 Kings 11:9–10"],"refs":[{"printed":"Ezra 9:10–12","osis":["Ezra.9.10-Ezra.9.12"]},{"printed":"1 Kings 11:9–10","osis":["1Kgs.11.9-1Kgs.11.10"]}],"note":null},{"text":"break many commandments, contain in it many sins:","proofs":["Colossians 3:5","1 Timothy 6:10","Proverbs 5:8–12","6:32–33","Joshua 7:21"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"1 Timothy 6:10","osis":["1Tim.6.10"]},{"printed":"Proverbs 5:8–12","osis":["Prov.5.8-Prov.5.12"]},{"printed":"6:32–33","osis":["Prov.6.32-Prov.6.33"]},{"printed":"Joshua 7:21","osis":["Josh.7.21"]}],"note":null},{"text":"if not only conceived in the heart, but breaks forth in words and actions,","proofs":["James 1:14–15","Matthew 5:22","Micah 2:1"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 5:22","osis":["Matt.5.22"]},{"printed":"Micah 2:1","osis":["Mic.2.1"]}],"note":null},{"text":"scandalize others,","proofs":["Matthew 18:7","Romans 2:23–24"],"refs":[{"printed":"Matthew 18:7","osis":["Matt.18.7"]},{"printed":"Romans 2:23–24","osis":["Rom.2.23-Rom.2.24"]}],"note":null},{"text":"and admit of no reparation:","proofs":["Deuteronomy 22:22, 28–29","Proverbs 6:32–35"],"refs":[{"printed":"Deuteronomy 22:22, 28–29","osis":["Deut.22.22","Deut.22.28-Deut.22.29"]},{"printed":"Proverbs 6:32–35","osis":["Prov.6.32-Prov.6.35"]}],"note":null},{"text":"if against means,","proofs":["Matthew 11:21–24","John 15:22"],"refs":[{"printed":"Matthew 11:21–24","osis":["Matt.11.21-Matt.11.24"]},{"printed":"John 15:22","osis":["John.15.22"]}],"note":null},{"text":"mercies,","proofs":["Isaiah 1:3","Deuteronomy 32:6"],"refs":[{"printed":"Isaiah 1:3","osis":["Isa.1.3"]},{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"note":null},{"text":"judgments,","proofs":["Amos 4:8–11","Jeremiah 5:3"],"refs":[{"printed":"Amos 4:8–11","osis":["Amos.4.8-Amos.4.11"]},{"printed":"Jeremiah 5:3","osis":["Jer.5.3"]}],"note":null},{"text":"light of nature,","proofs":["Romans 1:26–27"],"refs":[{"printed":"Romans 1:26–27","osis":["Rom.1.26-Rom.1.27"]}],"note":null},{"text":"conviction of conscience,","proofs":["Romans 1:32","Daniel 5:22","Titus 3:10–11"],"refs":[{"printed":"Romans 1:32","osis":["Rom.1.32"]},{"printed":"Daniel 5:22","osis":["Dan.5.22"]},{"printed":"Titus 3:10–11","osis":["Titus.3.10-Titus.3.11"]}],"note":null},{"text":"public or private admonition,","proofs":["Proverbs 29:1"],"refs":[{"printed":"Proverbs 29:1","osis":["Prov.29.1"]}],"note":null},{"text":"censures of the church,","proofs":["Titus 3:10"],"refs":[{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null},{"text":"civil punishments;","proofs":["Proverbs 27:22","23:35"],"refs":[{"printed":"Proverbs 27:22","osis":["Prov.27.22"]},{"printed":"23:35","osis":["Prov.23.35"]}],"note":null},{"text":"and our prayers, purposes, promises,","proofs":["Psalm 78:34–37","Jeremiah 42:5–6, 20–21"],"refs":[{"printed":"Psalm 78:34–37","osis":["Ps.78.34-Ps.78.37"]},{"printed":"Jeremiah 42:5–6, 20–21","osis":["Jer.42.5-Jer.42.6","Jer.42.20-Jer.42.21"]}],"note":null},{"text":"vows,","proofs":["Ecclesiastes 5:4–6","Proverbs 20:25"],"refs":[{"printed":"Ecclesiastes 5:4–6","osis":["Eccl.5.4-Eccl.5.6"]},{"printed":"Proverbs 20:25","osis":["Prov.20.25"]}],"note":null},{"text":"covenants,","proofs":["Leviticus 26:25"],"refs":[{"printed":"Leviticus 26:25","osis":["Lev.26.25"]}],"note":null},{"text":"and engagements to God or men:","proofs":["Proverbs 2:17","Ezekiel 17:18–19"],"refs":[{"printed":"Proverbs 2:17","osis":["Prov.2.17"]},{"printed":"Ezekiel 17:18–19","osis":["Ezek.17.18-Ezek.17.19"]}],"note":null},{"text":"if done deliberately,","proofs":["Psalm 36:4"],"refs":[{"printed":"Psalm 36:4","osis":["Ps.36.4"]}],"note":null},{"text":"willfully,","proofs":["Jeremiah 6:16"],"refs":[{"printed":"Jeremiah 6:16","osis":["Jer.6.16"]}],"note":null},{"text":"presumptuously,","proofs":["Numbers 15:30","Exodus 21:14"],"refs":[{"printed":"Numbers 15:30","osis":["Num.15.30"]},{"printed":"Exodus 21:14","osis":["Exod.21.14"]}],"note":null},{"text":"impudently,","proofs":["Jeremiah 3:3","Proverbs 7:13"],"refs":[{"printed":"Jeremiah 3:3","osis":["Jer.3.3"]},{"printed":"Proverbs 7:13","osis":["Prov.7.13"]}],"note":null},{"text":"boastingly,","proofs":["Psalm 52:1"],"refs":[{"printed":"Psalm 52:1","osis":["Ps.52.1"]}],"note":null},{"text":"maliciously,","proofs":["3 John 10"],"refs":[{"printed":"3 John 10","osis":["3John.1.10"]}],"note":null},{"text":"frequently,","proofs":["Numbers 14:22"],"refs":[{"printed":"Numbers 14:22","osis":["Num.14.22"]}],"note":null},{"text":"obstinately,","proofs":["Zechariah 7:11–12"],"refs":[{"printed":"Zechariah 7:11–12","osis":["Zech.7.11-Zech.7.12"]}],"note":null},{"text":"with delight,","proofs":["Proverbs 2:14"],"refs":[{"printed":"Proverbs 2:14","osis":["Prov.2.14"]}],"note":null},{"text":"continuance,","proofs":["Isaiah 57:17"],"refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"note":null},{"text":"or relapsing after repentance.","proofs":["Jeremiah 34:8–11","2 Peter 2:20–22"],"refs":[{"printed":"Jeremiah 34:8–11","osis":["Jer.34.8-Jer.34.11"]},{"printed":"2 Peter 2:20–22","osis":["2Pet.2.20-2Pet.2.22"]}],"note":null},{"text":"4. From circumstances of time","proofs":["2 Kings 5:26"],"refs":[{"printed":"2 Kings 5:26","osis":["2Kgs.5.26"]}],"note":null},{"text":"and place:","proofs":["Jeremiah 7:10","Isaiah 26:10"],"refs":[{"printed":"Jeremiah 7:10","osis":["Jer.7.10"]},{"printed":"Isaiah 26:10","osis":["Isa.26.10"]}],"note":null},{"text":"if on the Lord’s day,","proofs":["Ezekiel 23:37–39"],"refs":[{"printed":"Ezekiel 23:37–39","osis":["Ezek.23.37-Ezek.23.39"]}],"note":null},{"text":"or other times of divine worship;","proofs":["Isaiah 58:3–5","Numbers 25:6–7"],"refs":[{"printed":"Isaiah 58:3–5","osis":["Isa.58.3-Isa.58.5"]},{"printed":"Numbers 25:6–7","osis":["Num.25.6-Num.25.7"]}],"note":null},{"text":"or immediately before","proofs":["1 Corinthians 11:20–21"],"refs":[{"printed":"1 Corinthians 11:20–21","osis":["1Cor.11.20-1Cor.11.21"]}],"note":null},{"text":"or after these,","proofs":["Jeremiah 7:8–10","Proverbs 7:14–15","John 13:27, 30"],"refs":[{"printed":"Jeremiah 7:8–10","osis":["Jer.7.8-Jer.7.10"]},{"printed":"Proverbs 7:14–15","osis":["Prov.7.14-Prov.7.15"]},{"printed":"John 13:27, 30","osis":["John.13.27","John.13.30"]}],"note":null},{"text":"or other helps to prevent or remedy such miscarriages:","proofs":["Ezra 9:13–14"],"refs":[{"printed":"Ezra 9:13–14","osis":["Ezra.9.13-Ezra.9.14"]}],"note":null},{"text":"if in public, or in the presence of others, who are thereby likely to be provoked or defiled.","proofs":["2 Samuel 16:22","1 Samuel 2:22–24"],"refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]},{"printed":"1 Samuel 2:22–24","osis":["1Sam.2.22-1Sam.2.24"]}],"note":null}],"section":null,"relations":{"wlc":["151"],"wsc-modernized":["83"]},"diffs":[],"page":"127","leaf":65},{"number":152,"question":"What does every sin deserve at the hands of God?","answer":"Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserves his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.","segments":[{"text":"Every sin, even the least, being against the sovereignty,","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"goodness,","proofs":["Exodus 20:1–2"],"refs":[{"printed":"Exodus 20:1–2","osis":["Exod.20.1-Exod.20.2"]}],"note":null},{"text":"and holiness of God,","proofs":["Habakkuk 1:13","Leviticus 10:3","11:44–45"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]},{"printed":"Leviticus 10:3","osis":["Lev.10.3"]},{"printed":"11:44–45","osis":["Lev.11.44-Lev.11.45"]}],"note":null},{"text":"and against his righteous law,","proofs":["1 John 3:4","Romans 7:12"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]},{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"deserves his wrath and curse,","proofs":["Ephesians 5:6","Galatians 3:10"],"refs":[{"printed":"Ephesians 5:6","osis":["Eph.5.6"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"both in this life,","proofs":["Lamentations 3:39","Deuteronomy 28:15–18"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Deuteronomy 28:15–18","osis":["Deut.28.15-Deut.28.18"]}],"note":null},{"text":"and that which is to come;","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"and cannot be expiated but by the blood of Christ.","proofs":["Hebrews 9:22","1 Peter 1:18–19"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["89"],"wlc":["152"],"wsc-modernized":["84"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law,","position":null},{"text":"his","position":2},{"text":"and cannot be expiated but by the blood of Christ.","position":null}]}],"page":"129","leaf":66},{"number":153,"question":"What does God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?","answer":"That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requires of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.","segments":[{"text":"That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requires of us repentance toward God, and faith toward our Lord Jesus Christ,","proofs":["Acts 20:21","Matthew 3:7–8","Luke 13:3, 5","Acts 16:30–31","John 3:16, 18"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]},{"printed":"Matthew 3:7–8","osis":["Matt.3.7-Matt.3.8"]},{"printed":"Luke 13:3, 5","osis":["Luke.13.3","Luke.13.5"]},{"printed":"Acts 16:30–31","osis":["Acts.16.30-Acts.16.31"]},{"printed":"John 3:16, 18","osis":["John.3.16","John.3.18"]}],"note":null},{"text":"and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.","proofs":["Proverbs 2:1–5","8:33–36"],"refs":[{"printed":"Proverbs 2:1–5","osis":["Prov.2.1-Prov.2.5"]},{"printed":"8:33–36","osis":["Prov.8.33-Prov.8.36"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["90"],"wlc":["153"],"wsc-modernized":["85"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"That we may","position":null},{"text":"by reason of the transgression of the law, he","position":null},{"text":"repentance toward God, and","position":null},{"text":"toward our Lord","position":null},{"text":"and","position":3},{"text":"his mediation.","position":null}]}],"page":"129","leaf":66},{"number":154,"question":"What are the outward means whereby Christ communicates to us the benefits of his mediation?","answer":"The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.","proofs":["Matthew 28:19–20","Acts 2:42, 46–47"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 2:42, 46–47","osis":["Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["93"],"wlc":["154"],"wsc-modernized":["88"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"his church","position":null},{"text":"his mediation,","position":null},{"text":"all","position":1},{"text":"sacraments,","position":null},{"text":"their","position":null}]}],"page":"129","leaf":66},{"number":155,"question":"How is the word made effectual to salvation?","answer":"The Spirit of God makes the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.","segments":[{"text":"The Spirit of God makes the reading, but especially the preaching of the word, an effectual means of enlightening,","proofs":["Nehemiah 8:8","Acts 26:18","Psalm 19:8"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"note":null},{"text":"convincing, and humbling sinners;","proofs":["1 Corinthians 14:24–25","2 Chronicles 34:18–19, 26–28"],"refs":[{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"2 Chronicles 34:18–19, 26–28","osis":["2Chr.34.18-2Chr.34.19","2Chr.34.26-2Chr.34.28"]}],"note":null},{"text":"of driving them out of themselves, and drawing them unto Christ;","proofs":["Acts 2:37, 41","8:27–30, 35–38"],"refs":[{"printed":"Acts 2:37, 41","osis":["Acts.2.37","Acts.2.41"]},{"printed":"8:27–30, 35–38","osis":["Acts.8.27-Acts.8.30","Acts.8.35-Acts.8.38"]}],"note":null},{"text":"of conforming them to his image,","proofs":["2 Corinthians 3:18"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"and subduing them to his will;","proofs":["2 Corinthians 10:4–6","Romans 6:17"],"refs":[{"printed":"2 Corinthians 10:4–6","osis":["2Cor.10.4-2Cor.10.6"]},{"printed":"Romans 6:17","osis":["Rom.6.17"]}],"note":null},{"text":"of strengthening them against temptations and corruptions;","proofs":["Matthew 4:4, 7, 10","Ephesians 6:16–17","Psalm 19:11"],"refs":[{"printed":"Matthew 4:4, 7, 10","osis":["Matt.4.4","Matt.4.7","Matt.4.10"]},{"printed":"Ephesians 6:16–17","osis":["Eph.6.16-Eph.6.17"]},{"printed":"Psalm 19:11","osis":["Ps.19.11"]}],"note":null},{"text":"of building them up in grace,","proofs":["Acts 20:32","2 Timothy 3:15–17"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]}],"note":null},{"text":"and establishing their hearts in holiness and comfort through faith unto salvation.","proofs":["Romans 16:25","1 Thessalonians 3:2, 10–11, 13","Romans 15:4","10:13–17","1:16"],"refs":[{"printed":"Romans 16:25","osis":["Rom.16.25"]},{"printed":"1 Thessalonians 3:2, 10–11, 13","osis":["1Thess.3.2","1Thess.3.10-1Thess.3.11","1Thess.3.13"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"10:13–17","osis":["Rom.10.13-Rom.10.17"]},{"printed":"1:16","osis":["Rom.1.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["94"],"wlc":["155"],"wsc-modernized":["89"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"enlightening,","position":null},{"text":"humbling","position":null},{"text":"of driving them out of themselves,","position":null},{"text":"drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions;","position":null},{"text":"in grace, and establishing their hearts","position":null}]}],"page":"130","leaf":67},{"number":156,"question":"Is the word of God to be read by all?","answer":"Although all are not to be permitted to read the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy scriptures are to be translated out of the original into vulgar languages.","segments":[{"text":"Although all are not to be permitted to read the word publicly to the congregation,","proofs":["Deuteronomy 31:9, 11–13","Nehemiah 8:2–3","9:3–5"],"refs":[{"printed":"Deuteronomy 31:9, 11–13","osis":["Deut.31.9","Deut.31.11-Deut.31.13"]},{"printed":"Nehemiah 8:2–3","osis":["Neh.8.2-Neh.8.3"]},{"printed":"9:3–5","osis":["Neh.9.3-Neh.9.5"]}],"note":null},{"text":"yet all sorts of people are bound to read it apart by themselves,","proofs":["Deuteronomy 17:19","Revelation 1:3","Isaiah 34:16"],"refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]},{"printed":"Isaiah 34:16","osis":["Isa.34.16"]}],"note":null},{"text":"and with their families:","proofs":["Deuteronomy 6:6–9","Genesis 18:17","Psalm 78:5–7"],"refs":[{"printed":"Deuteronomy 6:6–9","osis":["Deut.6.6-Deut.6.9"]},{"printed":"Genesis 18:17","osis":["Gen.18.17"]},{"printed":"Psalm 78:5–7","osis":["Ps.78.5-Ps.78.7"]}],"note":null},{"text":"to which end, the holy scriptures are to be translated out of the original into vulgar languages.","proofs":["1 Corinthians 14:6, 9, 11–12, 15–16, 24, 27–28"],"refs":[{"printed":"1 Corinthians 14:6, 9, 11–12, 15–16, 24, 27–28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.15-1Cor.14.16","1Cor.14.24","1Cor.14.27-1Cor.14.28"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["5"],"wlc":["156"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Although","position":null},{"text":"to be","position":1},{"text":"the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves,","position":null},{"text":"with their families: to which end,","position":null},{"text":"are to be translated out of the original into vulgar languages.","position":null}]}],"page":"130","leaf":67},{"number":157,"question":"How is the word of God to be read?","answer":"The holy scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.","segments":[{"text":"The holy scriptures are to be read with an high and reverent esteem of them;","proofs":["Psalm 19:10","Nehemiah 8:3–6, 10","Exodus 24:7","2 Chronicles 34:27","Isaiah 66:2"],"refs":[{"printed":"Psalm 19:10","osis":["Ps.19.10"]},{"printed":"Nehemiah 8:3–6, 10","osis":["Neh.8.3-Neh.8.6","Neh.8.10"]},{"printed":"Exodus 24:7","osis":["Exod.24.7"]},{"printed":"2 Chronicles 34:27","osis":["2Chr.34.27"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"with a firm persuasion that they are the very word of God,","proofs":["2 Peter 1:19–21"],"refs":[{"printed":"2 Peter 1:19–21","osis":["2Pet.1.19-2Pet.1.21"]}],"note":null},{"text":"and that he only can enable us to understand them;","proofs":["Luke 24:45","2 Corinthians 3:13–16"],"refs":[{"printed":"Luke 24:45","osis":["Luke.24.45"]},{"printed":"2 Corinthians 3:13–16","osis":["2Cor.3.13-2Cor.3.16"]}],"note":null},{"text":"with desire to know, believe, and obey the will of God revealed in them;","proofs":["Deuteronomy 17:19–20"],"refs":[{"printed":"Deuteronomy 17:19–20","osis":["Deut.17.19-Deut.17.20"]}],"note":null},{"text":"with diligence,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"and attention to the matter and scope of them;","proofs":["Acts 8:30, 34","Luke 10:26–28"],"refs":[{"printed":"Acts 8:30, 34","osis":["Acts.8.30","Acts.8.34"]},{"printed":"Luke 10:26–28","osis":["Luke.10.26-Luke.10.28"]}],"note":null},{"text":"with meditation,","proofs":["Psalms 1:2","119:97"],"refs":[{"printed":"Psalms 1:2","osis":["Ps.1.2"]},{"printed":"119:97","osis":["Ps.119.97"]}],"note":null},{"text":"application,","proofs":["2 Chronicles 34:21"],"refs":[{"printed":"2 Chronicles 34:21","osis":["2Chr.34.21"]}],"note":null},{"text":"self-denial,","proofs":["Proverbs 3:5","Deuteronomy 33:3"],"refs":[{"printed":"Proverbs 3:5","osis":["Prov.3.5"]},{"printed":"Deuteronomy 33:3","osis":["Deut.33.3"]}],"note":null},{"text":"and prayer.","proofs":["Proverbs 2:1–6","Psalm 119:18","Nehemiah 8:6, 8"],"refs":[{"printed":"Proverbs 2:1–6","osis":["Prov.2.1-Prov.2.6"]},{"printed":"Psalm 119:18","osis":["Ps.119.18"]},{"printed":"Nehemiah 8:6, 8","osis":["Neh.8.6","Neh.8.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["95"],"wlc":["157"],"wsc-modernized":["90"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"The holy scriptures are to be read with an high and reverent esteem of them; with a firm persuasion","position":null},{"text":"they are","position":null},{"text":"very","position":null},{"text":"of God, and that he only can enable us","position":null},{"text":"understand them; with desire to know, believe, and obey the will of God revealed in them;","position":null},{"text":"and attention to the matter and scope of them; with meditation, application, self-denial,","position":null}]}],"page":"130","leaf":67},{"number":158,"question":"By whom is the word of God to be preached?","answer":"The word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.","segments":[{"text":"The word of God is to be preached only by such as are sufficiently gifted,","proofs":["1 Timothy 3:2, 6","Ephesians 4:8–11","Hosea 4:6","Malachi 2:7","2 Corinthians 3:6"],"refs":[{"printed":"1 Timothy 3:2, 6","osis":["1Tim.3.2","1Tim.3.6"]},{"printed":"Ephesians 4:8–11","osis":["Eph.4.8-Eph.4.11"]},{"printed":"Hosea 4:6","osis":["Hos.4.6"]},{"printed":"Malachi 2:7","osis":["Mal.2.7"]},{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null},{"text":"and also duly approved and called to that office.","proofs":["Jeremiah 14:15","Romans 10:15","Hebrews 5:4","1 Corinthians 12:28–29","1 Timothy 3:10","4:14","5:22"],"refs":[{"printed":"Jeremiah 14:15","osis":["Jer.14.15"]},{"printed":"Romans 10:15","osis":["Rom.10.15"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]},{"printed":"1 Corinthians 12:28–29","osis":["1Cor.12.28-1Cor.12.29"]},{"printed":"1 Timothy 3:10","osis":["1Tim.3.10"]},{"printed":"4:14","osis":["1Tim.4.14"]},{"printed":"5:22","osis":["1Tim.5.22"]}],"note":null}],"section":null,"relations":{"wlc":["158"],"wsc-modernized":["89"]},"diffs":[],"page":"131","leaf":67},{"number":159,"question":"How is the word of God to be preached by those that are called thereunto?","answer":"They that are called to labor in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.","segments":[{"text":"They that are called to labor in the ministry of the word, are to preach sound doctrine,","proofs":["Titus 2:1, 8"],"refs":[{"printed":"Titus 2:1, 8","osis":["Titus.2.1","Titus.2.8"]}],"note":null},{"text":"diligently,","proofs":["Acts 18:25"],"refs":[{"printed":"Acts 18:25","osis":["Acts.18.25"]}],"note":null},{"text":"in season and out of season;","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"plainly,","proofs":["1 Corinthians 14:19"],"refs":[{"printed":"1 Corinthians 14:19","osis":["1Cor.14.19"]}],"note":null},{"text":"not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power;","proofs":["1 Corinthians 2:4"],"refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"note":null},{"text":"faithfully,","proofs":["Jeremiah 23:28","1 Corinthians 4:1–2"],"refs":[{"printed":"Jeremiah 23:28","osis":["Jer.23.28"]},{"printed":"1 Corinthians 4:1–2","osis":["1Cor.4.1-1Cor.4.2"]}],"note":null},{"text":"making known the whole counsel of God;","proofs":["Acts 20:27"],"refs":[{"printed":"Acts 20:27","osis":["Acts.20.27"]}],"note":null},{"text":"wisely,","proofs":["Colossians 1:28","2 Timothy 2:15"],"refs":[{"printed":"Colossians 1:28","osis":["Col.1.28"]},{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null},{"text":"applying themselves to the necessities and capacities of the hearers;","proofs":["1 Corinthians 3:2","Hebrews 5:12–14","Luke 12:42"],"refs":[{"printed":"1 Corinthians 3:2","osis":["1Cor.3.2"]},{"printed":"Hebrews 5:12–14","osis":["Heb.5.12-Heb.5.14"]},{"printed":"Luke 12:42","osis":["Luke.12.42"]}],"note":null},{"text":"zealously,","proofs":["Acts 18:25"],"refs":[{"printed":"Acts 18:25","osis":["Acts.18.25"]}],"note":null},{"text":"with fervent love to God","proofs":["2 Corinthians 5:13–14","Philippians 1:15–17"],"refs":[{"printed":"2 Corinthians 5:13–14","osis":["2Cor.5.13-2Cor.5.14"]},{"printed":"Philippians 1:15–17","osis":["Phil.1.15-Phil.1.17"]}],"note":null},{"text":"and the souls of his people;","proofs":["Colossians 4:12","2 Corinthians 12:15"],"refs":[{"printed":"Colossians 4:12","osis":["Col.4.12"]},{"printed":"2 Corinthians 12:15","osis":["2Cor.12.15"]}],"note":null},{"text":"sincerely,","proofs":["2 Corinthians 2:17","4:2"],"refs":[{"printed":"2 Corinthians 2:17","osis":["2Cor.2.17"]},{"printed":"4:2","osis":["2Cor.4.2"]}],"note":null},{"text":"aiming at his glory,","proofs":["1 Thessalonians 2:4–6","John 7:18"],"refs":[{"printed":"1 Thessalonians 2:4–6","osis":["1Thess.2.4-1Thess.2.6"]},{"printed":"John 7:18","osis":["John.7.18"]}],"note":null},{"text":"and their conversion,","proofs":["1 Corinthians 9:19–22"],"refs":[{"printed":"1 Corinthians 9:19–22","osis":["1Cor.9.19-1Cor.9.22"]}],"note":null},{"text":"edification,","proofs":["2 Corinthians 12:19","Ephesians 4:12"],"refs":[{"printed":"2 Corinthians 12:19","osis":["2Cor.12.19"]},{"printed":"Ephesians 4:12","osis":["Eph.4.12"]}],"note":null},{"text":"and salvation.","proofs":["1 Timothy 4:16","Acts 26:16–18"],"refs":[{"printed":"1 Timothy 4:16","osis":["1Tim.4.16"]},{"printed":"Acts 26:16–18","osis":["Acts.26.16-Acts.26.18"]}],"note":null}],"section":null,"relations":{"wlc":["159"],"wsc-modernized":["89"]},"diffs":[],"page":"131","leaf":67},{"number":160,"question":"What is required of those that hear the word preached?","answer":"It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.","segments":[{"text":"It is required of those that hear the word preached, that they attend upon it with diligence,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null},{"text":"preparation,","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"and prayer;","proofs":["Psalm 119:18","Ephesians 6:18–19"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]},{"printed":"Ephesians 6:18–19","osis":["Eph.6.18-Eph.6.19"]}],"note":null},{"text":"examine what they hear by the scriptures;","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"receive the truth with faith,","proofs":["Hebrews 4:2"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]}],"note":null},{"text":"love,","proofs":["2 Thessalonians 2:10"],"refs":[{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null},{"text":"meekness,","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null},{"text":"and readiness of mind,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"as the word of God;","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"meditate,","proofs":["Luke 9:44","Hebrews 2:1"],"refs":[{"printed":"Luke 9:44","osis":["Luke.9.44"]},{"printed":"Hebrews 2:1","osis":["Heb.2.1"]}],"note":null},{"text":"and confer of it;","proofs":["Luke 24:14","Deuteronomy 6:6–7"],"refs":[{"printed":"Luke 24:14","osis":["Luke.24.14"]},{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"hide it in their hearts,","proofs":["Proverbs 2:1","Psalm 119:11"],"refs":[{"printed":"Proverbs 2:1","osis":["Prov.2.1"]},{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"and bring forth the fruit of it in their lives.","proofs":["Luke 8:15","James 1:25"],"refs":[{"printed":"Luke 8:15","osis":["Luke.8.15"]},{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["95"],"wlc":["160"],"wsc-modernized":["90"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"It is required of those","position":null},{"text":"hear","position":1},{"text":"preached, that they","position":null},{"text":"upon it","position":null},{"text":"examine what they hear by the scriptures;","position":null},{"text":"the truth","position":null},{"text":"love, meekness,","position":null},{"text":"readiness of mind, as the word of God; meditate, and confer of","position":null},{"text":"hide it","position":null},{"text":"their","position":1},{"text":"bring forth the fruit of","position":null},{"text":"their","position":2}]}],"page":"131","leaf":67},{"number":161,"question":"How do the sacraments become effectual means of salvation?","answer":"The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.","segments":[{"text":"The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.","proofs":["1 Peter 3:21","Acts 8:13, 23","1 Corinthians 3:6–7","12:13"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]},{"printed":"1 Corinthians 3:6–7","osis":["1Cor.3.6-1Cor.3.7"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["96"],"wlc":["161"],"wsc-modernized":["91"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"sacraments","position":null},{"text":"by any power in themselves, or","position":null},{"text":"derived from the piety","position":null},{"text":"intention of","position":null},{"text":"by whom they are administered,","position":null},{"text":"working of the Holy Ghost, and the","position":null},{"text":"whom they are instituted.","position":null}]}],"page":"132","leaf":68},{"number":162,"question":"What is a sacrament?","answer":"A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.","segments":[{"text":"A sacrament is an holy ordinance instituted by Christ in his church,","proofs":["Genesis 17:7, 10","Exodus 12","Matthew 26:26–28"],"refs":[{"printed":"Genesis 17:7, 10","osis":["Gen.17.7","Gen.17.10"]},{"printed":"Exodus 12","osis":["Exod.12"]},{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null},{"text":"to signify, seal, and exhibit","proofs":["Romans 4:11","1 Corinthians 11:24–25"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"unto those that are within the covenant of grace,","proofs":["Romans 15:8","Exodus 12:48"],"refs":[{"printed":"Romans 15:8","osis":["Rom.15.8"]},{"printed":"Exodus 12:48","osis":["Exod.12.48"]}],"note":null},{"text":"the benefits of his mediation;","proofs":["Acts 2:38","1 Corinthians 10:16"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"to strengthen and increase their faith, and all other graces;","proofs":["Romans 4:11","Galatians 3:27"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"to oblige them to obedience;","proofs":["Romans 6:3–4","1 Corinthians 10:21"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":null},{"text":"to testify and cherish their love and communion one with another;","proofs":["Ephesians 4:2–5","1 Corinthians 12:13"],"refs":[{"printed":"Ephesians 4:2–5","osis":["Eph.4.2-Eph.4.5"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"and to distinguish them from those that are without.","proofs":["Ephesians 2:11–12","Genesis 34:14"],"refs":[{"printed":"Ephesians 2:11–12","osis":["Eph.2.11-Eph.2.12"]},{"printed":"Genesis 34:14","osis":["Gen.34.14"]}],"note":null}],"section":null,"relations":{"wlc":["162"],"wsc-modernized":["92"]},"diffs":[],"page":"132","leaf":68},{"number":163,"question":"What are the parts of a sacrament?","answer":"The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.","segments":[{"text":"The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.","proofs":["Matthew 3:11","1 Peter 3:21","Romans 2:28–29"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]}],"note":null}],"section":null,"relations":{"wlc":["163"],"wsc-modernized":["92"]},"diffs":[],"page":"130","leaf":68},{"number":164,"question":"How many sacraments has Christ instituted in his church under the New Testament?","answer":"Under the New Testament Christ has instituted in his church only two sacraments, Baptism and the Lord’s supper.","segments":[{"text":"Under the New Testament Christ has instituted in his church only two sacraments, Baptism and the Lord’s supper.","proofs":["Matthew 28:19","1 Corinthians 11:20, 23","Matthew 26:26–28"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:20, 23","osis":["1Cor.11.20","1Cor.11.23"]},{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null}],"section":null,"relations":{"wlc":["164"],"wsc-modernized":["93"]},"diffs":[],"page":"130","leaf":68},{"number":165,"question":"What is Baptism?","answer":"Baptism is a sacrament of the New Testament, wherein Christ has ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of engrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.","segments":[{"text":"Baptism is a sacrament of the New Testament, wherein Christ has ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"to be a sign and seal of engrafting into himself,","proofs":["Galatians 3:27"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"of remission of sins by his blood,","proofs":["Mark 1:4","Revelation 1:5"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null},{"text":"and regeneration by his Spirit;","proofs":["Titus 3:5","Ephesians 5:26"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"of adoption,","proofs":["Galatians 3:26–27"],"refs":[{"printed":"Galatians 3:26–27","osis":["Gal.3.26-Gal.3.27"]}],"note":null},{"text":"and resurrection unto everlasting life;","proofs":["1 Corinthians 15:29","Romans 6:5"],"refs":[{"printed":"1 Corinthians 15:29","osis":["1Cor.15.29"]},{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"note":null},{"text":"and whereby the parties baptized are solemnly admitted into the visible church,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"and enter into an open and professed engagement to be wholly and only the Lord’s.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["97"],"wlc":["165"],"wsc-modernized":["94"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"a sacrament","position":null},{"text":"wherein","position":null},{"text":"has ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,","position":null},{"text":"and seal","position":null},{"text":"engrafting","position":null},{"text":"himself,","position":null},{"text":"by his blood,","position":null},{"text":"regeneration by his Spirit;","position":null},{"text":"adoption, and resurrection","position":null},{"text":"everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement","position":null},{"text":"be wholly","position":null},{"text":"only the Lord’s.","position":null}]}],"page":"130","leaf":68},{"number":166,"question":"Unto whom is Baptism to be administered?","answer":"Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.","segments":[{"text":"Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him,","proofs":["Acts 8:36–37","2:38"],"refs":[{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]},{"printed":"2:38","osis":["Acts.2.38"]}],"note":null},{"text":"but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.","proofs":["Genesis 17:7, 9","Galatians 3:9, 14","Colossians 2:11–12","Acts 2:38–39","Romans 4:11–12","1 Corinthians 7:14","Matthew 28:19","Luke 18:15–16","Romans 11:16"],"refs":[{"printed":"Genesis 17:7, 9","osis":["Gen.17.7","Gen.17.9"]},{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Luke 18:15–16","osis":["Luke.18.15-Luke.18.16"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]}],"note":"As a Baptist church, SVRBC rejects the practice of infant baptism."}],"section":null,"relations":{"bc1695-modernized":["98","99"],"wlc":["166"],"wsc-modernized":["95"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"not","position":null},{"text":"any that are out of the visible church, and so strangers from the covenant of promise, till they","position":null},{"text":"their","position":null},{"text":"Christ,","position":1},{"text":"him, but infants descending from parents, either both, or but one of them, professing faith in","position":null},{"text":"obedience","position":2},{"text":"him, are in that respect within","position":null},{"text":"covenant, and","position":null}]}],"page":"130","leaf":68},{"number":167,"question":"How is our Baptism to be improved by us?","answer":"The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.","segments":[{"text":"The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others;","proofs":["Colossians 2:11–12","Romans 6:4, 6, 11"],"refs":[{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Romans 6:4, 6, 11","osis":["Rom.6.4","Rom.6.6","Rom.6.11"]}],"note":null},{"text":"by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein;","proofs":["Romans 6:3–5"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]}],"note":null},{"text":"by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements;","proofs":["1 Corinthians 1:11–13","Romans 6:2–3"],"refs":[{"printed":"1 Corinthians 1:11–13","osis":["1Cor.1.11-1Cor.1.13"]},{"printed":"Romans 6:2–3","osis":["Rom.6.2-Rom.6.3"]}],"note":null},{"text":"by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament;","proofs":["Romans 4:11–12","1 Peter 3:21"],"refs":[{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace;","proofs":["Romans 6:3–5"],"refs":[{"printed":"Romans 6:3–5","osis":["Rom.6.3-Rom.6.5"]}],"note":null},{"text":"and by endeavoring to live by faith,","proofs":["Galatians 3:26–27"],"refs":[{"printed":"Galatians 3:26–27","osis":["Gal.3.26-Gal.3.27"]}],"note":null},{"text":"to have our conversation in holiness and righteousness,","proofs":["Romans 6:22"],"refs":[{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null},{"text":"as those that have therein given up their names to Christ;","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"and to walk in brotherly love, as being baptized by the same Spirit into one body.","proofs":["1 Corinthians 12:13, 25"],"refs":[{"printed":"1 Corinthians 12:13, 25","osis":["1Cor.12.13","1Cor.12.25"]}],"note":null}],"section":null,"relations":{"wlc":["167"]},"diffs":[],"page":"134","leaf":69},{"number":168,"question":"What is the Lord’s supper?","answer":"The Lord’s supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.","segments":[{"text":"The Lord’s supper is a sacrament of the New Testament,","proofs":["Luke 22:20"],"refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null},{"text":"wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace;","proofs":["Matthew 26:26–28","1 Corinthians 11:23–26"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"have their union and communion with him confirmed;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"testify and renew their thankfulness,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null},{"text":"and engagement to God,","proofs":["1 Corinthians 10:14–16, 21"],"refs":[{"printed":"1 Corinthians 10:14–16, 21","osis":["1Cor.10.14-1Cor.10.16","1Cor.10.21"]}],"note":null},{"text":"and their mutual love and fellowship each with other, as members of the same mystical body.","proofs":["1 Corinthians 10:17"],"refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["102"],"wlc":["168"],"wsc-modernized":["96"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"a sacrament","position":null},{"text":"the","position":2},{"text":"of Jesus Christ,","position":null},{"text":"showed","position":null},{"text":"they that worthily communicate feed upon","position":null},{"text":"have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.","position":null}]}],"page":"135","leaf":69},{"number":169,"question":"How has Christ appointed bread and wine to be given and received in the sacrament of the Lord’s supper?","answer":"Christ has appointed the ministers of his word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.","segments":[{"text":"Christ has appointed the ministers of his word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.","proofs":["1 Corinthians 11:23–24","Matthew 26:26–28","Mark 14:22–24","Luke 22:19–20"],"refs":[{"printed":"1 Corinthians 11:23–24","osis":["1Cor.11.23-1Cor.11.24"]},{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]}],"note":null}],"section":null,"relations":{"wlc":["169"],"wsc-modernized":["96"]},"diffs":[],"page":"135","leaf":69},{"number":170,"question":"How do they that worthily communicate in the Lord’s supper feed upon the body and blood of Christ therein?","answer":"As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord’s supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.","segments":[{"text":"As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s supper,","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses;","proofs":["Matthew 26:26, 28"],"refs":[{"printed":"Matthew 26:26, 28","osis":["Matt.26.26","Matt.26.28"]}],"note":null},{"text":"so they that worthily communicate in the sacrament of the Lord’s supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really,","proofs":["1 Corinthians 11:24–29"],"refs":[{"printed":"1 Corinthians 11:24–29","osis":["1Cor.11.24-1Cor.11.29"]}],"note":null},{"text":"while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"section":null,"relations":{"wlc":["170"],"wsc-modernized":["96"]},"diffs":[],"page":"136","leaf":70},{"number":171,"question":"How are they that receive the sacrament of the Lord’s supper to prepare themselves before they come unto it?","answer":"They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.","segments":[{"text":"They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"of their being in Christ,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"of their sins and wants;","proofs":["1 Corinthians 5:7","Exodus 12:15"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"Exodus 12:15","osis":["Exod.12.15"]}],"note":null},{"text":"of the truth and measure of their knowledge,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"faith,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"repentance;","proofs":["Zechariah 12:10","1 Corinthians 11:31"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"love to God and the brethren,","proofs":["1 Corinthians 10:16–17","Acts 2:46–47"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null},{"text":"charity to all men,","proofs":["1 Corinthians 5:8","11:18, 20"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]},{"printed":"11:18, 20","osis":["1Cor.11.18","1Cor.11.20"]}],"note":null},{"text":"forgiving those that have done them wrong;","proofs":["Matthew 5:23–24"],"refs":[{"printed":"Matthew 5:23–24","osis":["Matt.5.23-Matt.5.24"]}],"note":null},{"text":"of their desires after Christ,","proofs":["Isaiah 55"],"refs":[{"printed":"Isaiah 55","osis":["Isa.55"]}],"note":null},{"text":"and of their new obedience;","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null},{"text":"and by renewing the exercise of these graces,","proofs":["1 Corinthians 11:25–26, 28","Hebrews 10:21–22, 24","Psalm 26:6"],"refs":[{"printed":"1 Corinthians 11:25–26, 28","osis":["1Cor.11.25-1Cor.11.26","1Cor.11.28"]},{"printed":"Hebrews 10:21–22, 24","osis":["Heb.10.21-Heb.10.22","Heb.10.24"]},{"printed":"Psalm 26:6","osis":["Ps.26.6"]}],"note":null},{"text":"by serious meditation,","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"and fervent prayer.","proofs":["2 Chronicles 30:18–19","Matthew 26:26"],"refs":[{"printed":"2 Chronicles 30:18–19","osis":["2Chr.30.18-2Chr.30.19"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["104"],"wlc":["171"],"wsc-modernized":["97"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"They","position":null},{"text":"receive the sacrament","position":null},{"text":"are, before","position":null},{"text":"come, to prepare themselves thereunto, by examining","position":null},{"text":"being in Christ,","position":null},{"text":"sins and wants; of the truth and measure","position":null},{"text":"knowledge, faith,","position":null},{"text":"to God","position":null},{"text":"the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their","position":null},{"text":"by renewing the exercise of these graces, by serious meditation, and fervent prayer.","position":null}]}],"page":"136","leaf":70},{"number":172,"question":"May one who doubts of his being in Christ, or of his due preparation, come to the Lord’s supper?","answer":"One who doubts of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account has it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.","segments":[{"text":"One who doubts of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof;","proofs":["Isaiah 50:10","1 John 5:13","Psalms 88","77:1–4, 7–10","Jonah 2:4"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"Psalms 88","osis":["Ps.88"]},{"printed":"77:1–4, 7–10","osis":["Ps.77.1-Ps.77.4","Ps.77.7-Ps.77.10"]},{"printed":"Jonah 2:4","osis":["Jonah.2.4"]}],"note":null},{"text":"and in God’s account has it, if he be duly affected with the apprehension of the want of it,","proofs":["Isaiah 54:7–10","Matthew 5:3–4","Psalms 31:22","73:13, 22–23"],"refs":[{"printed":"Isaiah 54:7–10","osis":["Isa.54.7-Isa.54.10"]},{"printed":"Matthew 5:3–4","osis":["Matt.5.3-Matt.5.4"]},{"printed":"Psalms 31:22","osis":["Ps.31.22"]},{"printed":"73:13, 22–23","osis":["Ps.73.13","Ps.73.22-Ps.73.23"]}],"note":null},{"text":"and unfeignedly desires to be found in Christ,","proofs":["Philippians 3:8–9","Psalm 42:1–2, 5, 11"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]},{"printed":"Psalm 42:1–2, 5, 11","osis":["Ps.42.1-Ps.42.2","Ps.42.5","Ps.42.11"]}],"note":null},{"text":"and to depart from iniquity:","proofs":["2 Timothy 2:19","Isaiah 50:10","Psalm 66:18–20"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Psalm 66:18–20","osis":["Ps.66.18-Ps.66.20"]}],"note":null},{"text":"in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians)","proofs":["Isaiah 40:11, 29, 31","Matthew 11:28","12:20","26:28"],"refs":[{"printed":"Isaiah 40:11, 29, 31","osis":["Isa.40.11","Isa.40.29","Isa.40.31"]},{"printed":"Matthew 11:28","osis":["Matt.11.28"]},{"printed":"12:20","osis":["Matt.12.20"]},{"printed":"26:28","osis":["Matt.26.28"]}],"note":null},{"text":"he is to bewail his unbelief,","proofs":["Mark 9:24"],"refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]}],"note":null},{"text":"and labor to have his doubts resolved;","proofs":["Acts 2:37","16:30"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]},{"printed":"16:30","osis":["Acts.16.30"]}],"note":null},{"text":"and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.","proofs":["Romans 4:11","1 Corinthians 11:28"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null}],"section":null,"relations":{"wlc":["172"],"wsc-modernized":["97"]},"diffs":[],"page":"137","leaf":70},{"number":173,"question":"May any who profess the faith, and desire to come to the Lord’s supper, be kept from it?","answer":"Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s supper, may and ought to be kept from that sacrament, by the power which Christ has left in his church, until they receive instruction, and manifest their reformation.","segments":[{"text":"Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s supper, may and ought to be kept from that sacrament, by the power which Christ has left in his church,","proofs":["1 Corinthians 11:27–34","Matthew 7:6","1 Corinthians 5","Jude 23","1 Timothy 5:22"],"refs":[{"printed":"1 Corinthians 11:27–34","osis":["1Cor.11.27-1Cor.11.34"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]},{"printed":"1 Corinthians 5","osis":["1Cor.5"]},{"printed":"Jude 23","osis":["Jude.1.23"]},{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]}],"note":null},{"text":"until they receive instruction, and manifest their reformation.","proofs":["2 Corinthians 2:7"],"refs":[{"printed":"2 Corinthians 2:7","osis":["2Cor.2.7"]}],"note":null}],"section":null,"relations":{"wlc":["173"]},"diffs":[],"page":"137","leaf":70},{"number":174,"question":"What is required of them that receive the sacrament of the Lord’s supper in the time of the administration of it?","answer":"It is required of them that receive the sacrament of the Lord’s supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fullness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.","segments":[{"text":"It is required of them that receive the sacrament of the Lord’s supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance,","proofs":["Leviticus 10:3","Hebrews 12:28","Psalm 5:7","1 Corinthians 11:17, 26–27"],"refs":[{"printed":"Leviticus 10:3","osis":["Lev.10.3"]},{"printed":"Hebrews 12:28","osis":["Heb.12.28"]},{"printed":"Psalm 5:7","osis":["Ps.5.7"]},{"printed":"1 Corinthians 11:17, 26–27","osis":["1Cor.11.17","1Cor.11.26-1Cor.11.27"]}],"note":null},{"text":"diligently observe the sacramental elements and actions,","proofs":["Exodus 24:8","Matthew 26:28"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"note":null},{"text":"heedfully discern the Lord’s body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"and affectionately meditate on his death and sufferings,","proofs":["Luke 22:19"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"and thereby stir up themselves to a vigorous exercise of their graces;","proofs":["1 Corinthians 11:26","10:3–5, 11, 14"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]},{"printed":"10:3–5, 11, 14","osis":["1Cor.10.3-1Cor.10.5","1Cor.10.11","1Cor.10.14"]}],"note":null},{"text":"in judging themselves,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"and sorrowing for sin;","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"in earnest hungering and thirsting after Christ,","proofs":["Revelation 22:17"],"refs":[{"printed":"Revelation 22:17","osis":["Rev.22.17"]}],"note":null},{"text":"feeding on him by faith,","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null},{"text":"receiving of his fullness,","proofs":["John 1:16"],"refs":[{"printed":"John 1:16","osis":["John.1.16"]}],"note":null},{"text":"trusting in his merits,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"rejoicing in his love,","proofs":["Psalm 63:4–5","2 Chronicles 30:21"],"refs":[{"printed":"Psalm 63:4–5","osis":["Ps.63.4-Ps.63.5"]},{"printed":"2 Chronicles 30:21","osis":["2Chr.30.21"]}],"note":null},{"text":"giving thanks for his grace;","proofs":["Psalm 22:26"],"refs":[{"printed":"Psalm 22:26","osis":["Ps.22.26"]}],"note":null},{"text":"in renewing of their covenant with God,","proofs":["Jeremiah 50:5","Psalm 50:5"],"refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]},{"printed":"Psalm 50:5","osis":["Ps.50.5"]}],"note":null},{"text":"and love to all the saints.","proofs":["Acts 2:42"],"refs":[{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"section":null,"relations":{"wlc":["174"],"wsc-modernized":["97"]},"diffs":[],"page":"138","leaf":71},{"number":175,"question":"What is the duty of Christians, after they have received the sacrament of the Lord’s supper?","answer":"The duty of Christians, after they have received the sacrament of the Lord’s supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.","segments":[{"text":"The duty of Christians, after they have received the sacrament of the Lord’s supper, is seriously to consider how they have behaved themselves therein, and with what success;","proofs":["Psalm 28:7","1 Corinthians 11:17, 30–31"],"refs":[{"printed":"Psalm 28:7","osis":["Ps.28.7"]},{"printed":"1 Corinthians 11:17, 30–31","osis":["1Cor.11.17","1Cor.11.30-1Cor.11.31"]}],"note":null},{"text":"if they find quickening and comfort, to bless God for it,","proofs":["2 Chronicles 30:21–23, 25–26","Acts 2:42, 46–47"],"refs":[{"printed":"2 Chronicles 30:21–23, 25–26","osis":["2Chr.30.21-2Chr.30.23","2Chr.30.25-2Chr.30.26"]},{"printed":"Acts 2:42, 46–47","osis":["Acts.2.42","Acts.2.46-Acts.2.47"]}],"note":null},{"text":"beg the continuance of it,","proofs":["Psalm 36:10","Song of Solomon 3:4","1 Chronicles 29:18"],"refs":[{"printed":"Psalm 36:10","osis":["Ps.36.10"]},{"printed":"Song of Solomon 3:4","osis":["Song.3.4"]},{"printed":"1 Chronicles 29:18","osis":["1Chr.29.18"]}],"note":null},{"text":"watch against relapses,","proofs":["1 Corinthians 10:3–5, 12"],"refs":[{"printed":"1 Corinthians 10:3–5, 12","osis":["1Cor.10.3-1Cor.10.5","1Cor.10.12"]}],"note":null},{"text":"fulfill their vows,","proofs":["Psalm 50:14"],"refs":[{"printed":"Psalm 50:14","osis":["Ps.50.14"]}],"note":null},{"text":"and encourage themselves to a frequent attendance on that ordinance:","proofs":["1 Corinthians 11:25–26","Acts 2:42, 46"],"refs":[{"printed":"1 Corinthians 11:25–26","osis":["1Cor.11.25-1Cor.11.26"]},{"printed":"Acts 2:42, 46","osis":["Acts.2.42","Acts.2.46"]}],"note":null},{"text":"but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament;","proofs":["Song of Solomon 5:1–6","Ecclesiastes 5:1–6"],"refs":[{"printed":"Song of Solomon 5:1–6","osis":["Song.5.1-Song.5.6"]},{"printed":"Ecclesiastes 5:1–6","osis":["Eccl.5.1-Eccl.5.6"]}],"note":null},{"text":"in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time:","proofs":["Psalms 123:1–2","42:5, 8","43:3–5"],"refs":[{"printed":"Psalms 123:1–2","osis":["Ps.123.1-Ps.123.2"]},{"printed":"42:5, 8","osis":["Ps.42.5","Ps.42.8"]},{"printed":"43:3–5","osis":["Ps.43.3-Ps.43.5"]}],"note":null},{"text":"but, if they see they have failed in either, they are to be humbled,","proofs":["2 Chronicles 30:18–19"],"refs":[{"printed":"2 Chronicles 30:18–19","osis":["2Chr.30.18-2Chr.30.19"]}],"note":null},{"text":"and to attend upon it afterwards with more care and diligence.","proofs":["2 Corinthians 7:11","1 Chronicles 15:12–14"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"1 Chronicles 15:12–14","osis":["1Chr.15.12-1Chr.15.14"]}],"note":null}],"section":null,"relations":{"wlc":["175"],"wsc-modernized":["97"]},"diffs":[],"page":"138","leaf":71},{"number":176,"question":"Wherein do the sacraments of baptism and the Lord’s supper agree?","answer":"The sacraments of baptism and the Lord’s supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the church of Christ until his second coming.","segments":[{"text":"The sacraments of baptism and the Lord’s supper agree, in that the author of both is God;","proofs":["Matthew 28:19","1 Corinthians 11:23"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"the spiritual part of both is Christ and his benefits;","proofs":["Romans 6:3–4","1 Corinthians 10:16"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"both are seals of the same covenant,","proofs":["Romans 4:11","Colossians 2:12","Matthew 26:27–28"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]}],"note":null},{"text":"are to be dispensed by ministers of the gospel, and by none other;","proofs":["John 1:33","Matthew 28:19","1 Corinthians 11:23","4:1","Hebrews 5:4"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"4:1","osis":["1Cor.4.1"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null},{"text":"and to be continued in the church of Christ until his second coming.","proofs":["Matthew 28:19–20","1 Corinthians 11:26"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"section":null,"relations":{"wlc":["176"],"wsc-modernized":["93"]},"diffs":[],"page":"139","leaf":71},{"number":177,"question":"Wherein do the sacraments of baptism and the Lord’s supper differ?","answer":"The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and engrafting into Christ, and that even to infants; whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.","segments":[{"text":"The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and engrafting into Christ,","proofs":["Matthew 3:11","Titus 3:5","Galatians 3:27"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"and that even to infants;","proofs":["Genesis 17:7, 9","Acts 2:38–39","1 Corinthians 7:14"],"refs":[{"printed":"Genesis 17:7, 9","osis":["Gen.17.7","Gen.17.9"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul,","proofs":["1 Corinthians 11:23–26"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]}],"note":null},{"text":"and to confirm our continuance and growth in him,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"and that only to such as are of years and ability to examine themselves.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"section":null,"relations":{"wlc":["177"],"wsc-modernized":["93"]},"diffs":[],"page":"139","leaf":71},{"number":178,"question":"What is prayer?","answer":"Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires unto God,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"in the name of Christ,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"by the help of his Spirit;","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"with confession of our sins,","proofs":["Psalm 32:5–6","Daniel 9:4"],"refs":[{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]},{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null},{"text":"and thankful acknowledgment of his mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["105"],"wlc":["178"],"wsc-modernized":["98"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"of","position":2},{"text":"unto","position":null},{"text":"by the help of his Spirit;","position":null}]}],"page":"140","leaf":72},{"number":179,"question":"Are we to pray unto God only?","answer":"God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.","segments":[{"text":"God only being able to search the hearts,","proofs":["1 Kings 8:39","Acts 1:24","Romans 8:27"],"refs":[{"printed":"1 Kings 8:39","osis":["1Kgs.8.39"]},{"printed":"Acts 1:24","osis":["Acts.1.24"]},{"printed":"Romans 8:27","osis":["Rom.8.27"]}],"note":null},{"text":"hear the requests,","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"pardon the sins,","proofs":["Micah 7:18"],"refs":[{"printed":"Micah 7:18","osis":["Mic.7.18"]}],"note":null},{"text":"and fulfill the desires of all;","proofs":["Psalm 145:18"],"refs":[{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"and only to be believed in,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"and worshiped with religious worship;","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null},{"text":"prayer, which is a special part thereof,","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"is to be made by all to him alone,","proofs":["Psalm 50:15"],"refs":[{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null},{"text":"and to none other.","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null}],"section":null,"relations":{"wlc":["179"],"wsc-modernized":["98"]},"diffs":[],"page":"140","leaf":72},{"number":180,"question":"What is it to pray in the name of Christ?","answer":"To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.","segments":[{"text":"To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake;","proofs":["John 14:13–14","16:24","Daniel 9:17"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"16:24","osis":["John.16.24"]},{"printed":"Daniel 9:17","osis":["Dan.9.17"]}],"note":null},{"text":"not by bare mentioning of his name,","proofs":["Matthew 7:21"],"refs":[{"printed":"Matthew 7:21","osis":["Matt.7.21"]}],"note":null},{"text":"but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.","proofs":["Hebrews 4:14–16","1 John 5:13–15"],"refs":[{"printed":"Hebrews 4:14–16","osis":["Heb.4.14-Heb.4.16"]},{"printed":"1 John 5:13–15","osis":["1John.5.13-1John.5.15"]}],"note":null}],"section":null,"relations":{"wlc":["180"],"wsc-modernized":["98"]},"diffs":[],"page":"140","leaf":72},{"number":181,"question":"Why are we to pray in the name of Christ?","answer":"The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.","segments":[{"text":"The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator;","proofs":["John 14:6","Isaiah 59:2","Ephesians 3:12"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"Isaiah 59:2","osis":["Isa.59.2"]},{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null},{"text":"and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone,","proofs":["John 6:27","Hebrews 7:25–27","1 Timothy 2:5"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]},{"printed":"Hebrews 7:25–27","osis":["Heb.7.25-Heb.7.27"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"we are to pray in no other name but his only.","proofs":["Colossians 3:17","Hebrews 13:15"],"refs":[{"printed":"Colossians 3:17","osis":["Col.3.17"]},{"printed":"Hebrews 13:15","osis":["Heb.13.15"]}],"note":null}],"section":null,"relations":{"wlc":["181"],"wsc-modernized":["98"]},"diffs":[],"page":"141","leaf":72},{"number":182,"question":"How does the Spirit help us to pray?","answer":"We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.","segments":[{"text":"We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.","proofs":["Romans 8:26–27","Psalm 10:17","Zechariah 12:10"],"refs":[{"printed":"Romans 8:26–27","osis":["Rom.8.26-Rom.8.27"]},{"printed":"Psalm 10:17","osis":["Ps.10.17"]},{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"section":null,"relations":{"wlc":["182"],"wsc-modernized":["98"]},"diffs":[],"page":"141","leaf":72},{"number":183,"question":"For whom are we to pray?","answer":"We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.","segments":[{"text":"We are to pray for the whole church of Christ upon earth;","proofs":["Ephesians 6:18","Psalm 28:9"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 28:9","osis":["Ps.28.9"]}],"note":null},{"text":"for magistrates,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"and ministers;","proofs":["Colossians 4:3"],"refs":[{"printed":"Colossians 4:3","osis":["Col.4.3"]}],"note":null},{"text":"for ourselves,","proofs":["Genesis 32:11"],"refs":[{"printed":"Genesis 32:11","osis":["Gen.32.11"]}],"note":null},{"text":"our brethren,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"yea, our enemies;","proofs":["Matthew 5:44"],"refs":[{"printed":"Matthew 5:44","osis":["Matt.5.44"]}],"note":null},{"text":"and for all sorts of men living,","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"or that shall live hereafter;","proofs":["John 17:20","2 Samuel 7:29"],"refs":[{"printed":"John 17:20","osis":["John.17.20"]},{"printed":"2 Samuel 7:29","osis":["2Sam.7.29"]}],"note":null},{"text":"but not for the dead,","proofs":["2 Samuel 12:21–23"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]}],"note":null},{"text":"nor for those that are known to have sinned the sin unto death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"section":null,"relations":{"wlc":["183"],"wsc-modernized":["99"]},"diffs":[],"page":"141","leaf":72},{"number":184,"question":"For what things are we to pray?","answer":"We are to pray for all things tending to the glory of God, the welfare of the church, our own or others good; but not for anything that is unlawful.","segments":[{"text":"We are to pray for all things tending to the glory of God,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"the welfare of the church,","proofs":["Psalms 51:18","122:6"],"refs":[{"printed":"Psalms 51:18","osis":["Ps.51.18"]},{"printed":"122:6","osis":["Ps.122.6"]}],"note":null},{"text":"our own","proofs":["Matthew 7:11"],"refs":[{"printed":"Matthew 7:11","osis":["Matt.7.11"]}],"note":null},{"text":"or others good;","proofs":["Psalm 125:4"],"refs":[{"printed":"Psalm 125:4","osis":["Ps.125.4"]}],"note":null},{"text":"but not for anything that is unlawful.","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null}],"section":null,"relations":{"wlc":["184"],"wsc-modernized":["99"]},"diffs":[],"page":"142","leaf":73},{"number":185,"question":"How are we to pray?","answer":"We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.","segments":[{"text":"We are to pray with an awful apprehension of the majesty of God,","proofs":["Ecclesiastes 5:1"],"refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null},{"text":"and deep sense of our own unworthiness,","proofs":["Genesis 18:27","32:10"],"refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]},{"printed":"32:10","osis":["Gen.32.10"]}],"note":null},{"text":"necessities,","proofs":["Luke 15:17–19"],"refs":[{"printed":"Luke 15:17–19","osis":["Luke.15.17-Luke.15.19"]}],"note":null},{"text":"and sins;","proofs":["Luke 18:13–14"],"refs":[{"printed":"Luke 18:13–14","osis":["Luke.18.13-Luke.18.14"]}],"note":null},{"text":"with penitent,","proofs":["Psalm 51:17"],"refs":[{"printed":"Psalm 51:17","osis":["Ps.51.17"]}],"note":null},{"text":"thankful,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"and enlarged hearts;","proofs":["1 Samuel 1:15","2:1"],"refs":[{"printed":"1 Samuel 1:15","osis":["1Sam.1.15"]},{"printed":"2:1","osis":["1Sam.2.1"]}],"note":null},{"text":"with understanding,","proofs":["1 Corinthians 14:15"],"refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"note":null},{"text":"faith,","proofs":["Mark 11:24","James 1:6"],"refs":[{"printed":"Mark 11:24","osis":["Mark.11.24"]},{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"sincerity,","proofs":["Psalms 145:18","17:1"],"refs":[{"printed":"Psalms 145:18","osis":["Ps.145.18"]},{"printed":"17:1","osis":["Ps.17.1"]}],"note":null},{"text":"fervency,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"love,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"and perseverance,","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"waiting upon him,","proofs":["Micah 7:7"],"refs":[{"printed":"Micah 7:7","osis":["Mic.7.7"]}],"note":null},{"text":"with humble submission to his will.","proofs":["Matthew 26:39"],"refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]}],"note":null}],"section":null,"relations":{"wlc":["185"],"wsc-modernized":["99"]},"diffs":[],"page":"142","leaf":73},{"number":186,"question":"What rule has God given for our direction in the duty of prayer?","answer":"The whole word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s prayer.","segments":[{"text":"The whole word of God is of use to direct us in the duty of prayer;","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s prayer.","proofs":["Matthew 6:9–13","Luke 11:2–4"],"refs":[{"printed":"Matthew 6:9–13","osis":["Matt.6.9-Matt.6.13"]},{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["106"],"wlc":["186"],"wsc-modernized":["99"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"the duty of","position":null},{"text":"form of","position":null},{"text":"our Savior","position":null}]}],"page":"142","leaf":73},{"number":187,"question":"How is the Lord’s prayer to be used?","answer":"The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.","segments":[{"text":"The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.","proofs":["Matthew 6:9","Luke 11:2"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Luke 11:2","osis":["Luke.11.2"]}],"note":null}],"section":null,"relations":{"wlc":["187"],"wsc-modernized":["99"]},"diffs":[],"page":"142","leaf":73},{"number":188,"question":"Of how many parts does the Lord’s prayer consist?","answer":"The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.","segments":[{"text":"The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"wlc":["188"],"wsc-modernized":["99"]},"diffs":[],"page":"143","leaf":73},{"number":189,"question":"What does the preface of the Lord’s prayer teach us?","answer":"The preface of the Lord’s prayer (contained in these words, Our Father which are in heaven,) teaches us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.","segments":[{"text":"The preface of the Lord’s prayer (contained in these words, Our Father which are in heaven,)","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"teaches us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein;","proofs":["Luke 11:13","Romans 8:15"],"refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"with reverence, and all other childlike dispositions,","proofs":["Isaiah 64:9"],"refs":[{"printed":"Isaiah 64:9","osis":["Isa.64.9"]}],"note":null},{"text":"heavenly affections,","proofs":["Psalm 123:1","Lamentations 3:41"],"refs":[{"printed":"Psalm 123:1","osis":["Ps.123.1"]},{"printed":"Lamentations 3:41","osis":["Lam.3.41"]}],"note":null},{"text":"and due apprehensions of his sovereign power, majesty, and gracious condescension:","proofs":["Isaiah 63:15–16","Nehemiah 1:4–6"],"refs":[{"printed":"Isaiah 63:15–16","osis":["Isa.63.15-Isa.63.16"]},{"printed":"Nehemiah 1:4–6","osis":["Neh.1.4-Neh.1.6"]}],"note":null},{"text":"as also, to pray with and for others.","proofs":["Acts 12:5"],"refs":[{"printed":"Acts 12:5","osis":["Acts.12.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["107"],"wlc":["189"],"wsc-modernized":["100"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"(contained in these words,","position":null},{"text":"when we pray,","position":null},{"text":"with confidence of his fatherly goodness, and our interest therein; with","position":null},{"text":"all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension:","position":null},{"text":"also,","position":null}]}],"page":"143","leaf":73},{"number":190,"question":"What do we pray for in the first petition?","answer":"In the first petition (which is, Hallowed be your name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.","segments":[{"text":"In the first petition (which is, Hallowed be your name,)","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him,","proofs":["Psalm 67:2–3"],"refs":[{"printed":"Psalm 67:2–3","osis":["Ps.67.2-Ps.67.3"]}],"note":null},{"text":"his titles,","proofs":["Psalm 83:18"],"refs":[{"printed":"Psalm 83:18","osis":["Ps.83.18"]}],"note":null},{"text":"attributes,","proofs":["Psalm 86:10–13, 15"],"refs":[{"printed":"Psalm 86:10–13, 15","osis":["Ps.86.10-Ps.86.13","Ps.86.15"]}],"note":null},{"text":"ordinances, word,","proofs":["2 Thessalonians 3:1","Psalms 147:19–20","138:1–3","2 Corinthians 2:14–15"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]},{"printed":"Psalms 147:19–20","osis":["Ps.147.19-Ps.147.20"]},{"printed":"138:1–3","osis":["Ps.138.1-Ps.138.3"]},{"printed":"2 Corinthians 2:14–15","osis":["2Cor.2.14-2Cor.2.15"]}],"note":null},{"text":"works, and whatsoever he is pleased to make himself known by;","proofs":["Psalm 145"],"refs":[{"printed":"Psalm 145","osis":["Ps.145"]}],"note":null},{"text":"and to glorify him in thought, word,","proofs":["Psalms 103:1","19:14"],"refs":[{"printed":"Psalms 103:1","osis":["Ps.103.1"]},{"printed":"19:14","osis":["Ps.19.14"]}],"note":null},{"text":"and deed:","proofs":["Philippians 1:9, 11"],"refs":[{"printed":"Philippians 1:9, 11","osis":["Phil.1.9","Phil.1.11"]}],"note":null},{"text":"that he would prevent and remove atheism,","proofs":["Psalm 67:1–4"],"refs":[{"printed":"Psalm 67:1–4","osis":["Ps.67.1-Ps.67.4"]}],"note":null},{"text":"ignorance,","proofs":["Ephesians 1:17–18"],"refs":[{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"idolatry,","proofs":["Psalm 97:7"],"refs":[{"printed":"Psalm 97:7","osis":["Ps.97.7"]}],"note":null},{"text":"profaneness,","proofs":["Psalm 74:18, 22–23"],"refs":[{"printed":"Psalm 74:18, 22–23","osis":["Ps.74.18","Ps.74.22-Ps.74.23"]}],"note":null},{"text":"and whatsoever is dishonorable to him;","proofs":["2 Kings 19:15–16"],"refs":[{"printed":"2 Kings 19:15–16","osis":["2Kgs.19.15-2Kgs.19.16"]}],"note":null},{"text":"and, by his overruling providence, direct and dispose of all things to his own glory.","proofs":["2 Chronicles 20:6, 10–12","Psalms 83","140:4, 8"],"refs":[{"printed":"2 Chronicles 20:6, 10–12","osis":["2Chr.20.6","2Chr.20.10-2Chr.20.12"]},{"printed":"Psalms 83","osis":["Ps.83"]},{"printed":"140:4, 8","osis":["Ps.140.4","Ps.140.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["108"],"wlc":["190"],"wsc-modernized":["101"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright,","position":null},{"text":"by his grace","position":null},{"text":"and incline","position":null},{"text":"know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to","position":null},{"text":"thought, word,","position":null},{"text":"deed:","position":null},{"text":"prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and","position":null},{"text":"of","position":2}]}],"page":"143","leaf":73},{"number":191,"question":"What do we pray for in the second petition?","answer":"In the second petition (which is, Your kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.","segments":[{"text":"In the second petition (which is, Your kingdom come,)","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan,","proofs":["Ephesians 2:2–3"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]}],"note":null},{"text":"we pray, that the kingdom of sin and Satan may be destroyed,","proofs":["Psalm 68:1, 18","Revelation 12:10–11"],"refs":[{"printed":"Psalm 68:1, 18","osis":["Ps.68.1","Ps.68.18"]},{"printed":"Revelation 12:10–11","osis":["Rev.12.10-Rev.12.11"]}],"note":null},{"text":"the gospel propagated throughout the world,","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"the Jews called,","proofs":["Romans 10:1"],"refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"note":null},{"text":"the fullness of the Gentiles brought in;","proofs":["John 17:9, 20","Romans 11:25–26","Psalm 67"],"refs":[{"printed":"John 17:9, 20","osis":["John.17.9","John.17.20"]},{"printed":"Romans 11:25–26","osis":["Rom.11.25-Rom.11.26"]},{"printed":"Psalm 67","osis":["Ps.67"]}],"note":null},{"text":"the church furnished with all gospel officers and ordinances,","proofs":["Matthew 9:38","2 Thessalonians 3:1"],"refs":[{"printed":"Matthew 9:38","osis":["Matt.9.38"]},{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"purged from corruption,","proofs":["Malachi 1:11","Zephaniah 3:9"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"Zephaniah 3:9","osis":["Zeph.3.9"]}],"note":null},{"text":"countenanced and maintained by the civil magistrate:","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted:","proofs":["Acts 4:29–30","Ephesians 6:18–20","Romans 15:29–30, 32","2 Thessalonians 1:11","2:16–17"],"refs":[{"printed":"Acts 4:29–30","osis":["Acts.4.29-Acts.4.30"]},{"printed":"Ephesians 6:18–20","osis":["Eph.6.18-Eph.6.20"]},{"printed":"Romans 15:29–30, 32","osis":["Rom.15.29-Rom.15.30","Rom.15.32"]},{"printed":"2 Thessalonians 1:11","osis":["2Thess.1.11"]},{"printed":"2:16–17","osis":["2Thess.2.16-2Thess.2.17"]}],"note":null},{"text":"that Christ would rule in our hearts here,","proofs":["Ephesians 3:14–20"],"refs":[{"printed":"Ephesians 3:14–20","osis":["Eph.3.14-Eph.3.20"]}],"note":null},{"text":"and hasten the time of his second coming, and our reigning with him forever:","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null},{"text":"and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.","proofs":["Isaiah 64:1–2","Revelation 4:8–11"],"refs":[{"printed":"Isaiah 64:1–2","osis":["Isa.64.1-Isa.64.2"]},{"printed":"Revelation 4:8–11","osis":["Rev.4.8-Rev.4.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["109"],"wlc":["191"],"wsc-modernized":["102"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan,","position":null},{"text":"sin and Satan","position":2},{"text":"destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers","position":null},{"text":"ordinances, purged from corruption, countenanced","position":null},{"text":"maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet","position":null},{"text":"their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever:","position":null},{"text":"he would be pleased so to exercise","position":null},{"text":"his power in all the world, as","position":null},{"text":"best conduce to these ends.","position":null}]}],"page":"144","leaf":74},{"number":192,"question":"What do we pray for in the third petition?","answer":"In the third petition (which is, Your will be done in earth, as it is in heaven,) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.","segments":[{"text":"In the third petition (which is, Your will be done in earth, as it is in heaven,)","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God,","proofs":["Romans 7:18","Job 21:14","1 Corinthians 2:14"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]},{"printed":"Job 21:14","osis":["Job.21.14"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"but prone to rebel against his word,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"to repine and murmur against his providence,","proofs":["Exodus 17:7","Numbers 14:2"],"refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]},{"printed":"Numbers 14:2","osis":["Num.14.2"]}],"note":null},{"text":"and wholly inclined to do the will of the flesh, and of the devil:","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null},{"text":"we pray, that God would by his Spirit take away from ourselves and others all blindness,","proofs":["Ephesians 1:17–18"],"refs":[{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null},{"text":"weakness,","proofs":["Ephesians 3:16"],"refs":[{"printed":"Ephesians 3:16","osis":["Eph.3.16"]}],"note":null},{"text":"indisposedness,","proofs":["Matthew 26:40–41"],"refs":[{"printed":"Matthew 26:40–41","osis":["Matt.26.40-Matt.26.41"]}],"note":null},{"text":"and perverseness of heart;","proofs":["Jeremiah 31:18–19"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]}],"note":null},{"text":"and by his grace make us able and willing to know, do, and submit to his will in all things,","proofs":["Psalm 119:1, 8, 35–36"],"refs":[{"printed":"Psalm 119:1, 8, 35–36","osis":["Ps.119.1","Ps.119.8","Ps.119.35-Ps.119.36"]}],"note":null},{"text":"with the like humility,","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null},{"text":"cheerfulness,","proofs":["Psalm 100:2","Job 1:21","2 Samuel 15:25–26"],"refs":[{"printed":"Psalm 100:2","osis":["Ps.100.2"]},{"printed":"Job 1:21","osis":["Job.1.21"]},{"printed":"2 Samuel 15:25–26","osis":["2Sam.15.25-2Sam.15.26"]}],"note":null},{"text":"faithfulness,","proofs":["Isaiah 38:3"],"refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"note":null},{"text":"diligence,","proofs":["Psalm 119:4–5"],"refs":[{"printed":"Psalm 119:4–5","osis":["Ps.119.4-Ps.119.5"]}],"note":null},{"text":"zeal,","proofs":["Romans 12:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"note":null},{"text":"sincerity,","proofs":["Psalm 119:80"],"refs":[{"printed":"Psalm 119:80","osis":["Ps.119.80"]}],"note":null},{"text":"and constancy,","proofs":["Psalm 119:112"],"refs":[{"printed":"Psalm 119:112","osis":["Ps.119.112"]}],"note":null},{"text":"as the angels do in heaven.","proofs":["Isaiah 6:2–3","Psalm 103:20–21","Matthew 18:10"],"refs":[{"printed":"Isaiah 6:2–3","osis":["Isa.6.2-Isa.6.3"]},{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]},{"printed":"Matthew 18:10","osis":["Matt.18.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["110"],"wlc":["192"],"wsc-modernized":["103"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"in","position":1},{"text":"acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil:","position":null},{"text":"would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and","position":null},{"text":"do,","position":null},{"text":"with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy,","position":null}]}],"page":"145","leaf":74},{"number":193,"question":"What do we pray for in the fourth petition?","answer":"In the fourth petition (which is, Give us this day our daily bread,) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.","segments":[{"text":"In the fourth petition (which is, Give us this day our daily bread,)","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them;","proofs":["Genesis 2:17","3:17","Romans 8:20–22","Deuteronomy 28:15–17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"3:17","osis":["Gen.3.17"]},{"printed":"Romans 8:20–22","osis":["Rom.8.20-Rom.8.22"]},{"printed":"Deuteronomy 28:15–17","osis":["Deut.28.15-Deut.28.17"]}],"note":null},{"text":"and that neither they of themselves are able to sustain us,","proofs":["Deuteronomy 8:3"],"refs":[{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]}],"note":null},{"text":"nor we to merit,","proofs":["Genesis 32:10"],"refs":[{"printed":"Genesis 32:10","osis":["Gen.32.10"]}],"note":null},{"text":"or by our own industry to procure them;","proofs":["Deuteronomy 8:17–18"],"refs":[{"printed":"Deuteronomy 8:17–18","osis":["Deut.8.17-Deut.8.18"]}],"note":null},{"text":"but prone to desire,","proofs":["Jeremiah 6:13","Mark 7:21–22"],"refs":[{"printed":"Jeremiah 6:13","osis":["Jer.6.13"]},{"printed":"Mark 7:21–22","osis":["Mark.7.21-Mark.7.22"]}],"note":null},{"text":"get,","proofs":["Hosea 12:7"],"refs":[{"printed":"Hosea 12:7","osis":["Hos.12.7"]}],"note":null},{"text":"and use them unlawfully:","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null},{"text":"we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them;","proofs":["Genesis 43:12–14","28:20","Ephesians 4:28","2 Thessalonians 3:11–12","Philippians 4:6"],"refs":[{"printed":"Genesis 43:12–14","osis":["Gen.43.12-Gen.43.14"]},{"printed":"28:20","osis":["Gen.28.20"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"2 Thessalonians 3:11–12","osis":["2Thess.3.11-2Thess.3.12"]},{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"and have the same continued and blessed unto us in our holy and comfortable use of them,","proofs":["1 Timothy 4:3–5"],"refs":[{"printed":"1 Timothy 4:3–5","osis":["1Tim.4.3-1Tim.4.5"]}],"note":null},{"text":"and contentment in them;","proofs":["1 Timothy 6:6–8"],"refs":[{"printed":"1 Timothy 6:6–8","osis":["1Tim.6.6-1Tim.6.8"]}],"note":null},{"text":"and be kept from all things that are contrary to our temporal support and comfort.","proofs":["Proverbs 30:8–9"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["111"],"wlc":["193"],"wsc-modernized":["104"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully:","position":null},{"text":"for ourselves and others,","position":null},{"text":"both they and we, waiting upon the providence","position":null},{"text":"God from day to day in the use of lawful means, may, of his","position":null},{"text":"and as to his fatherly wisdom shall seem best, enjoy","position":null},{"text":"them; and have","position":null},{"text":"same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all","position":null},{"text":"that are contrary to our temporal support","position":null},{"text":"comfort.","position":null}]}],"page":"145","leaf":74},{"number":194,"question":"What do we pray for in the fifth petition?","answer":"In the fifth petition (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.","segments":[{"text":"In the fifth petition (which is, Forgive us our debts, as we forgive our debtors,)","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt:","proofs":["Romans 3:9–22","Matthew 18:24–25","Psalm 130:3–4"],"refs":[{"printed":"Romans 3:9–22","osis":["Rom.3.9-Rom.3.22"]},{"printed":"Matthew 18:24–25","osis":["Matt.18.24-Matt.18.25"]},{"printed":"Psalm 130:3–4","osis":["Ps.130.3-Ps.130.4"]}],"note":null},{"text":"we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin,","proofs":["Romans 3:24–26","Hebrews 9:22"],"refs":[{"printed":"Romans 3:24–26","osis":["Rom.3.24-Rom.3.26"]},{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null},{"text":"accept us in his Beloved;","proofs":["Ephesians 1:6–7"],"refs":[{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]}],"note":null},{"text":"continue his favor and grace to us,","proofs":["2 Peter 1:2"],"refs":[{"printed":"2 Peter 1:2","osis":["2Pet.1.2"]}],"note":null},{"text":"pardon our daily failings,","proofs":["Hosea 14:2","Jeremiah 14:7"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]},{"printed":"Jeremiah 14:7","osis":["Jer.14.7"]}],"note":null},{"text":"and fill us with peace and joy, in giving us daily more and more assurance of forgiveness;","proofs":["Romans 15:13","Psalm 51:7–10, 12"],"refs":[{"printed":"Romans 15:13","osis":["Rom.15.13"]},{"printed":"Psalm 51:7–10, 12","osis":["Ps.51.7-Ps.51.10","Ps.51.12"]}],"note":null},{"text":"which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.","proofs":["Luke 11:4","Matthew 6:14–15","18:35"],"refs":[{"printed":"Luke 11:4","osis":["Luke.11.4"]},{"printed":"Matthew 6:14–15","osis":["Matt.6.14-Matt.6.15"]},{"printed":"18:35","osis":["Matt.18.35"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["112"],"wlc":["194"],"wsc-modernized":["105"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt:","position":null},{"text":"for ourselves and others,","position":null},{"text":"of his free grace","position":null},{"text":"through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us,","position":null},{"text":"daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness;","position":null},{"text":"emboldened to ask, and","position":null},{"text":"expect, when","position":null},{"text":"have this testimony in ourselves, that we","position":null},{"text":"their offenses.","position":null}]}],"page":"146","leaf":75},{"number":195,"question":"What do we pray for in the sixth petition?","answer":"In the sixth petition (which is, And lead us not into temptation, but deliver us from evil,) acknowledging, that the most wise, righteous, and gracious God, for various holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.","segments":[{"text":"In the sixth petition (which is, And lead us not into temptation, but deliver us from evil,)","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"acknowledging, that the most wise, righteous, and gracious God, for various holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations;","proofs":["2 Chronicles 32:31"],"refs":[{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]}],"note":null},{"text":"that Satan,","proofs":["1 Chronicles 21:1"],"refs":[{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"the world,","proofs":["Luke 21:34","Mark 4:19"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]},{"printed":"Mark 4:19","osis":["Mark.4.19"]}],"note":null},{"text":"and the flesh, are ready powerfully to draw us aside, and ensnare us;","proofs":["James 1:14"],"refs":[{"printed":"James 1:14","osis":["Jas.1.14"]}],"note":null},{"text":"and that we, even after the pardon of our sins, by reason of our corruption,","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"weakness, and want of watchfulness,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"are not only subject to be tempted, and forward to expose ourselves unto temptations,","proofs":["Matthew 26:69–72","Galatians 2:11–14","2 Chronicles 18:3","19:2"],"refs":[{"printed":"Matthew 26:69–72","osis":["Matt.26.69-Matt.26.72"]},{"printed":"Galatians 2:11–14","osis":["Gal.2.11-Gal.2.14"]},{"printed":"2 Chronicles 18:3","osis":["2Chr.18.3"]},{"printed":"19:2","osis":["2Chr.19.2"]}],"note":null},{"text":"but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them;","proofs":["Romans 7:23–24","1 Chronicles 21:1–4","2 Chronicles 16:7–10"],"refs":[{"printed":"Romans 7:23–24","osis":["Rom.7.23-Rom.7.24"]},{"printed":"1 Chronicles 21:1–4","osis":["1Chr.21.1-1Chr.21.4"]},{"printed":"2 Chronicles 16:7–10","osis":["2Chr.16.7-2Chr.16.10"]}],"note":null},{"text":"and worthy to be left under the power of them:","proofs":["Psalm 81:11–12"],"refs":[{"printed":"Psalm 81:11–12","osis":["Ps.81.11-Ps.81.12"]}],"note":null},{"text":"we pray, that God would so overrule the world and all in it,","proofs":["John 17:15"],"refs":[{"printed":"John 17:15","osis":["John.17.15"]}],"note":null},{"text":"subdue the flesh,","proofs":["Psalm 51:10"],"refs":[{"printed":"Psalm 51:10","osis":["Ps.51.10"]}],"note":null},{"text":"and restrain Satan,","proofs":["2 Corinthians 12:7–8"],"refs":[{"printed":"2 Corinthians 12:7–8","osis":["2Cor.12.7-2Cor.12.8"]}],"note":null},{"text":"order all things,","proofs":["1 Corinthians 10:12–13"],"refs":[{"printed":"1 Corinthians 10:12–13","osis":["1Cor.10.12-1Cor.10.13"]}],"note":null},{"text":"bestow and bless all means of grace,","proofs":["Hebrews 13:20–21"],"refs":[{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]}],"note":null},{"text":"and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin;","proofs":["Matthew 26:41","Psalm 19:13"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Psalm 19:13","osis":["Ps.19.13"]}],"note":null},{"text":"or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation;","proofs":["Ephesians 3:14–17","1 Thessalonians 3:13","Jude 24"],"refs":[{"printed":"Ephesians 3:14–17","osis":["Eph.3.14-Eph.3.17"]},{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"Jude 24","osis":["Jude.1.24"]}],"note":null},{"text":"or when fallen, raised again and recovered out of it,","proofs":["Psalm 51:12"],"refs":[{"printed":"Psalm 51:12","osis":["Ps.51.12"]}],"note":null},{"text":"and have a sanctified use and improvement thereof:","proofs":["1 Peter 5:8–10"],"refs":[{"printed":"1 Peter 5:8–10","osis":["1Pet.5.8-1Pet.5.10"]}],"note":null},{"text":"that our sanctification and salvation may be perfected,","proofs":["2 Corinthians 13:7, 9"],"refs":[{"printed":"2 Corinthians 13:7, 9","osis":["2Cor.13.7","2Cor.13.9"]}],"note":null},{"text":"Satan trodden under our feet,","proofs":["Romans 16:20","Luke 22:31–32"],"refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]},{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]}],"note":null},{"text":"and we fully freed from sin, temptation, and all evil, forever.","proofs":["John 17:15","1 Thessalonians 5:23"],"refs":[{"printed":"John 17:15","osis":["John.17.15"]},{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["113"],"wlc":["195"],"wsc-modernized":["106"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"acknowledging, that the most wise, righteous, and gracious God, for various holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them:","position":null},{"text":"so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken","position":null},{"text":"to watchfulness in the use of them, that we and all his people may by his providence be kept","position":null},{"text":"if tempted, that by his Spirit we may be powerfully supported","position":null},{"text":"enabled to stand in the hour of temptation; or","position":null},{"text":"fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and","position":null},{"text":"fully freed from sin, temptation, and all evil, forever.","position":null}]}],"page":"147","leaf":75},{"number":196,"question":"What does the conclusion of the Lord’s prayer teach us?","answer":"The conclusion of the Lord’s prayer (which is, For your is the kingdom, and the power, and the glory, forever. Amen.), teaches us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him, that he will fulfill our requests. And, to testify this our desire and assurance, we say, Amen.","segments":[{"text":"The conclusion of the Lord’s prayer (which is, For your is the kingdom, and the power, and the glory, forever. Amen.),","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"teaches us to enforce our petitions with arguments,","proofs":["Romans 15:30"],"refs":[{"printed":"Romans 15:30","osis":["Rom.15.30"]}],"note":null},{"text":"which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God;","proofs":["Daniel 9:4, 7–9, 16–19"],"refs":[{"printed":"Daniel 9:4, 7–9, 16–19","osis":["Dan.9.4","Dan.9.7-Dan.9.9","Dan.9.16-Dan.9.19"]}],"note":null},{"text":"and with our prayers to join praises,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency;","proofs":["1 Chronicles 29:10–13"],"refs":[{"printed":"1 Chronicles 29:10–13","osis":["1Chr.29.10-1Chr.29.13"]}],"note":null},{"text":"in regard whereof, as he is able and willing to help us,","proofs":["Ephesians 3:20–21","Luke 11:13"],"refs":[{"printed":"Ephesians 3:20–21","osis":["Eph.3.20-Eph.3.21"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":null},{"text":"so we by faith are emboldened to plead with him that he would,","proofs":["2 Chronicles 20:6, 11"],"refs":[{"printed":"2 Chronicles 20:6, 11","osis":["2Chr.20.6","2Chr.20.11"]}],"note":null},{"text":"and quietly to rely upon him, that he will fulfill our requests.","proofs":["2 Chronicles 14:11"],"refs":[{"printed":"2 Chronicles 14:11","osis":["2Chr.14.11"]}],"note":null},{"text":"And, to testify this our desire and assurance, we say, Amen.","proofs":["1 Corinthians 14:16","Revelation 22:20–21"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"Revelation 22:20–21","osis":["Rev.22.20-Rev.22.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["114"],"wlc":["196"],"wsc-modernized":["107"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"forever.","position":null},{"text":"enforce","position":null},{"text":"petitions with arguments, which are to be taken, not from any worthiness","position":null},{"text":"ourselves, or in any other creature, but","position":null},{"text":"with","position":2},{"text":"join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with","position":null},{"text":"that he would,","position":null},{"text":"quietly","position":null},{"text":"rely upon","position":null},{"text":"that he will fulfill our requests.","position":null},{"text":"to testify this","position":null}]}],"page":"148","leaf":76}],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"wsc","kind":"catechism","title":"Westminster Shorter Catechism","short":"WSC","aliases":["Shorter Catechism"],"authors":["Westminster Assembly"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1647,"first_published":1648,"adopted":[{"by":"Church of Scotland","year":1648}]},"year":1647,"edition":"Robert Bostock’s printing, [1649] (British Library, Thomason E.1419[1])","source":"https://www.proquest.com/docview/2240926909","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":["explicatory1675","flavel1692","vincent1673","alleine1672","lye1672","whyte1883","henry1703","watson1692","binning1659"],"translations":[],"related":[{"document":"bc1695","relation":"adapted-by"},{"document":"wlc","relation":"parallel"},{"document":"wsc-modernized","relation":"same"}],"provenance":{"witness":{"title":"The Confession of Faith and Catechisms, Agreed upon by the Assembly of Divines at Westminster, together with their Humble Advice concerning Church Government and Ordination of Ministers","edition":"Robert Bostock’s printing, [1649] (British Library, Thomason E.1419[1])","published":1649,"place":"London","catalog":["Wing C5760","ESTC R210325"],"original":"https://www.proquest.com/docview/2240926909","pdf":"https://assets.symbolics.dev/68b4bcd38e64532c75e21970d9866db3a0d0611b2c49b0e2e0d34c4327e2ad28/westminster-assembly-confession-of-faith-and-catechisms-1649.pdf","sha256":"68b4bcd38e64532c75e21970d9866db3a0d0611b2c49b0e2e0d34c4327e2ad28","pdf_source":null},"transcription":{"from":"unknown","checked":[{"against":"eebo-tcp:A80320","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs of questions 42–107, and 26 and 38"},{"against":"eebo-tcp:A74916","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs of questions 42–107, where A80320 is garbled"},{"against":"scan","by":"Claude, for cco3","date":"2026-10-28","scope":"all 107 questions and answers, word by word, and every proof, against the PDF (pages 153–176, the PDF’s 77–89), with the printings of [1646] (B03538), 1658 (A74916) and 1671 (A34242) where ours and the 1649 differ; the differences, and what was corrected, are in WITNESSES.md"}]},"license":"public-domain","notes":"The text is not the 1649 printing’s respelled but the modern one American Presbyterian churches print, word for word the Orthodox Presbyterian Church’s (https://opc.org/sc.html) but in “reverend” (54, the 1658 printing’s word) and “all miseries” (19, every printing’s); who made it, and from what, is unknown. Against the 1649 printing (*The Confession of Faith and Catechisms*, London, Robert Bostock, 1649; Wing C5760; EEBO-TCP A80320), 92 of the 107 questions have the same words, spelling, capitals and punctuation aside; in 7 ours has another printing’s reading (54 “reverend … Word”, 55 “maketh”, 57 “thy stranger”, 61 “our worldly”, 69 “or whatsoever”, 98 “unto God”, 103 “in earth”), in 7 the modern text’s (2 “Scriptures … Testaments”, 12 “the knowledge”, 32 “and sanctification”, 38 “the full enjoying”, 47 “giving of”, 58 “set times”, and “and ordinary” in 88’s question), and in 67 the 1649 misprints “shall”. On 2026-10-28 two slips of ours that no printing has were corrected (“Wherein” in 41’s question, “for the worthy receiving” in 97’s), and Ephesians 1:11 restored to 7. The proofs are the Assembly’s, under the 1649 printing’s letters: 1–41 as they came, 42–107 set from A80320 and corrected from the 1658 (A74916) where the transcription is garbled, as the commit that added them lists. Ours differs from the 1649 margin where it misprints (in 13 questions, a verse that doesn’t exist or the wrong book), and in 1 (Psalm 73:25–28, 1649 73:24–28), 27 (1 Corinthians 15:3–4, 1649 15:3), 56 (1 Samuel 2:24, 1649 2:29) and 74–75 (four references under 74, as in 1658, where 1649 has them under 75). `catechisms/wsc/WITNESSES.md` has it all. The witness is that printing, the nearest known, though not the text’s source. The PDF is EEBO’s film of Thomason’s copy (E.1419[1]), from ProQuest’s Early Modern Collection, with ProQuest’s credit line taken off each page, on which the text was checked; archive.org’s films of 1649 are other printings (Amsterdam, for Andrew Wilson of Edinburgh, Wing C5760A; Edinburgh, Gideon Lithgow, C5760C)."},"chapter_count":0,"paragraph_count":0,"question_count":107,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/wsc","chapters":[],"sections":[],"questions":[{"number":1,"question":"What is the chief end of man?","answer":"Man’s chief end is to glorify God, and to enjoy him for ever.","segments":[{"text":"Man’s chief end is to glorify God,","proofs":["1 Corinthians 10:31","Romans 11:36"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"and to enjoy him for ever.","proofs":["Psalm 73:25–28"],"refs":[{"printed":"Psalm 73:25–28","osis":["Ps.73.25-Ps.73.28"]}],"note":null}],"section":null,"relations":{"wlc":["1"],"wsc-modernized":["1"]},"diffs":[],"page":"153","leaf":77},{"number":2,"question":"What rule hath God given to direct us how we may glorify and enjoy him?","answer":"The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.","segments":[{"text":"The Word of God, which is contained in the Scriptures of the Old and New Testaments,","proofs":["2 Timothy 3:16","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"is the only rule to direct us how we may glorify and enjoy him.","proofs":["1 John 1:3–4"],"refs":[{"printed":"1 John 1:3–4","osis":["1John.1.3-1John.1.4"]}],"note":null}],"section":null,"relations":{"bc1695":["4"],"wlc":["3","4"],"wsc-modernized":["2"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Word of God, which is contained in the","position":null},{"text":"Testaments, is","position":null},{"text":"to direct us how we may glorify","position":null},{"text":"enjoy him.","position":null}]}],"page":"153","leaf":77},{"number":3,"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.","segments":[{"text":"The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.","proofs":["2 Timothy 1:13","2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"section":null,"relations":{"bc1695":["6"],"wlc":["5","6"],"wsc-modernized":["3"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"principally teach","position":null},{"text":"is","position":null}]}],"page":"154","leaf":78},{"number":4,"question":"What is God?","answer":"God is a Spirit infinite eternal and unchangeable in his being wisdom power holiness justice, goodness, and truth.","segments":[{"text":"God is a Spirit","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"infinite","proofs":["Job 11:7–9"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]}],"note":null},{"text":"eternal","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"and unchangeable","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"in his being","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"wisdom","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"power","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"holiness","proofs":["Revelation 15:4"],"refs":[{"printed":"Revelation 15:4","osis":["Rev.15.4"]}],"note":null},{"text":"justice, goodness, and truth.","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null}],"section":null,"relations":{"bc1695":["7"],"wlc":["7"],"wsc-modernized":["4"]},"diffs":[],"page":"154","leaf":78},{"number":5,"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":["Deuteronomy 6:4","Jeremiah 10:10"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"section":null,"relations":{"bc1695":["8"],"wlc":["8"],"wsc-modernized":["5"]},"diffs":[],"page":"154","leaf":78},{"number":6,"question":"How many persons are there in the Godhead?","answer":"There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.","segments":[{"text":"There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.","proofs":["1 John 5:7","Matthew 28:19"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"section":null,"relations":{"bc1695":["9"],"wlc":["9","10","11"],"wsc-modernized":["6"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Ghost;","position":null},{"text":"substance,","position":null}]}],"page":"154","leaf":78},{"number":7,"question":"What are the decrees of God?","answer":"The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.","segments":[{"text":"The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.","proofs":["Ephesians 1:4, 11","Romans 9:22–23"],"refs":[{"printed":"Ephesians 1:4, 11","osis":["Eph.1.4","Eph.1.11"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]}],"note":null}],"section":null,"relations":{"bc1695":["10"],"wlc":["12","13"],"wsc-modernized":["7"]},"diffs":[],"page":"154","leaf":78},{"number":8,"question":"How doth God execute his decrees?","answer":"God executeth his decrees in the works of creation and providence.","segments":[{"text":"God executeth his decrees in the works of creation and providence.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695":["11"],"wlc":["14"],"wsc-modernized":["8"]},"diffs":[],"page":"154","leaf":78},{"number":9,"question":"What is the work of creation?","answer":"The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","segments":[{"text":"The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","proofs":["Genesis 1","Hebrews 11:3"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"section":null,"relations":{"bc1695":["12"],"wlc":["15","16"],"wsc-modernized":["9"]},"diffs":[],"page":"155","leaf":78},{"number":10,"question":"How did God create man?","answer":"God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","segments":[{"text":"God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","proofs":["Genesis 1:26–28","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26–28","osis":["Gen.1.26-Gen.1.28"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"section":null,"relations":{"bc1695":["13"],"wlc":["17"],"wsc-modernized":["10"]},"diffs":[],"page":"155","leaf":78},{"number":11,"question":"What are God’s works of providence?","answer":"God’s works of providence are, his most holy wise and powerful preserving and governing all his creatures, and all their actions.","segments":[{"text":"God’s works of providence are, his most holy","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"wise","proofs":["Psalm 104:24","Isaiah 28:29"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null},{"text":"and powerful preserving","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and governing all his creatures, and all their actions.","proofs":["Psalm 103:19","Matthew 10:29–31"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]},{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null}],"section":null,"relations":{"bc1695":["14"],"wlc":["18","19"],"wsc-modernized":["11"]},"diffs":[],"page":"155","leaf":78},{"number":12,"question":"What special act of providence did God exercise toward man in the estate wherein he was created?","answer":"When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","segments":[{"text":"When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","proofs":["Galatians 3:12","Genesis 2:17"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695":["15"],"wlc":["20"],"wsc-modernized":["12"]},"diffs":[],"page":"155","leaf":78},{"number":13,"question":"Did our first parents continue in the estate wherein they were created?","answer":"Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","segments":[{"text":"Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","proofs":["Genesis 3:6–8","Genesis 3:13","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6–8","osis":["Gen.3.6-Gen.3.8"]},{"printed":"Genesis 3:13","osis":["Gen.3.13"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"section":null,"relations":{"bc1695":["16"],"wlc":["21"],"wsc-modernized":["13"]},"diffs":[],"page":"155","leaf":78},{"number":14,"question":"What is sin?","answer":"Sin is any want of conformity unto, or transgression of, the law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of, the law of God.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"section":null,"relations":{"bc1695":["17"],"wlc":["24"],"wsc-modernized":["14"]},"diffs":[],"page":"155","leaf":78},{"number":15,"question":"What was the sin whereby our first parents fell from the estate wherein they were created?","answer":"The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.","segments":[{"text":"The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.","proofs":["Genesis 3:6","Genesis 3:12"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Genesis 3:12","osis":["Gen.3.12"]}],"note":null}],"section":null,"relations":{"bc1695":["18"],"wlc":["21"],"wsc-modernized":["15"]},"diffs":[],"page":"156","leaf":79},{"number":16,"question":"Did all mankind fall in Adam’s first transgression?","answer":"The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.","segments":[{"text":"The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.","proofs":["Genesis 2:16–17","Romans 5:12","1 Corinthians 15:21–22"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null}],"section":null,"relations":{"bc1695":["19"],"wlc":["22","26"],"wsc-modernized":["16"]},"diffs":[],"page":"156","leaf":79},{"number":17,"question":"Into what estate did the fall bring mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"bc1695":["20"],"wlc":["23"],"wsc-modernized":["17"]},"diffs":[],"page":"156","leaf":79},{"number":18,"question":"Wherein consists the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","proofs":["Romans 5:12","Romans 5:19","Romans 5:10–20","Ephesians 2:1–3","James 1:14–15","Matthew 15:19"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Romans 5:10–20","osis":["Rom.5.10-Rom.5.20"]},{"printed":"Ephesians 2:1–3","osis":["Eph.2.1-Eph.2.3"]},{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"section":null,"relations":{"bc1695":["21"],"wlc":["25"],"wsc-modernized":["18"]},"diffs":[],"page":"156","leaf":79},{"number":19,"question":"What is the misery of that estate whereinto man fell?","answer":"All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.","segments":[{"text":"All mankind by their fall lost communion with God","proofs":["Genesis 3:8","Genesis 3:10","Genesis 3:24"],"refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]},{"printed":"Genesis 3:10","osis":["Gen.3.10"]},{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"note":null},{"text":"are under his wrath and curse","proofs":["Ephesians 2:2–3","Galatians 3:10"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.","proofs":["Lamentations 3:39","Romans 6:23","Matthew 25:41","Matthew 25:46"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null}],"section":null,"relations":{"bc1695":["22"],"wlc":["27","28","29","84"],"wsc-modernized":["19"]},"diffs":[],"page":"156","leaf":79},{"number":20,"question":"Did God leave all mankind to perish in the estate of sin and misery?","answer":"God having, out of his mere good pleasure, from all eternity, elected some to everlasting life did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","segments":[{"text":"God having, out of his mere good pleasure, from all eternity, elected some to everlasting life","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null},{"text":"did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","proofs":["Romans 3:20–22","Galatians 3:21–22"],"refs":[{"printed":"Romans 3:20–22","osis":["Rom.3.20-Rom.3.22"]},{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null}],"section":null,"relations":{"bc1695":["23"],"wlc":["30","31","32","33","34","35"],"wsc-modernized":["20"]},"diffs":[],"page":"157","leaf":79},{"number":21,"question":"Who is the Redeemer of God’s elect?","answer":"The only Redeemer of God’s elect is the Lord Jesus Christ who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.","segments":[{"text":"The only Redeemer of God’s elect is the Lord Jesus Christ","proofs":["1 Timothy 2:5–6"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null},{"text":"who, being the eternal Son of God, became man","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and so was, and continueth to be, God and man in two distinct natures, and one person, forever.","proofs":["Romans 9:5","Luke 1:35","Colossians 2:9","Hebrews 7:24–25"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695":["24"],"wlc":["36","38","39","40","41"],"wsc-modernized":["21"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"forever.","position":null}]}],"page":"157","leaf":79},{"number":22,"question":"How did Christ, being the Son of God, become man?","answer":"Christ, the Son of God, became man, by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her yet without sin.","segments":[{"text":"Christ, the Son of God, became man, by taking to himself a true body","proofs":["Hebrews 2:14","Hebrews 2:16","Hebrews 10:5"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]},{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"note":null},{"text":"and a reasonable soul","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her","proofs":["Luke 1:27","Luke 1:31","Luke 1:35","Luke 1:42","Galatians 4:4"],"refs":[{"printed":"Luke 1:27","osis":["Luke.1.27"]},{"printed":"Luke 1:31","osis":["Luke.1.31"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Luke 1:42","osis":["Luke.1.42"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without sin.","proofs":["Hebrews 4:15","Hebrews 7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"section":null,"relations":{"bc1695":["25"],"wlc":["37"],"wsc-modernized":["22"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Ghost,","position":null}]}],"page":"157","leaf":79},{"number":23,"question":"What offices doth Christ execute as our Redeemer?","answer":"Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.","segments":[{"text":"Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.","proofs":["Acts 3:21–22","Hebrews 12:25","2 Corinthians 13:3","Hebrews 5:5–7","Hebrews 7:25","Psalm 2:6","Isaiah 9:6–7","Matthew 21:5","Psalm 2:8–11"],"refs":[{"printed":"Acts 3:21–22","osis":["Acts.3.21-Acts.3.22"]},{"printed":"Hebrews 12:25","osis":["Heb.12.25"]},{"printed":"2 Corinthians 13:3","osis":["2Cor.13.3"]},{"printed":"Hebrews 5:5–7","osis":["Heb.5.5-Heb.5.7"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"Matthew 21:5","osis":["Matt.21.5"]},{"printed":"Psalm 2:8–11","osis":["Ps.2.8-Ps.2.11"]}],"note":null}],"section":null,"relations":{"bc1695":["26"],"wlc":["42"],"wsc-modernized":["23"]},"diffs":[],"page":"157","leaf":79},{"number":24,"question":"How doth Christ execute the office of a prophet?","answer":"Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.","segments":[{"text":"Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.","proofs":["John 1:18","1 Peter 1:10–12","John 15:15","John 20:31"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"1 Peter 1:10–12","osis":["1Pet.1.10-1Pet.1.12"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"bc1695":["27"],"wlc":["43"],"wsc-modernized":["24"]},"diffs":[],"page":"158","leaf":80},{"number":25,"question":"How doth Christ execute the office of a priest?","answer":"Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice and reconcile us to God and in making continual intercession for us.","segments":[{"text":"Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice","proofs":["Hebrews 9:14","Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null},{"text":"and reconcile us to God","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"and in making continual intercession for us.","proofs":["Hebrews 7:24–25"],"refs":[{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695":["28"],"wlc":["44","55","57"],"wsc-modernized":["25"]},"diffs":[],"page":"158","leaf":80},{"number":26,"question":"How doth Christ execute the office of a king?","answer":"Christ executeth the office of a king, in subduing us to himself in ruling and defending us and in restraining and conquering all his and our enemies.","segments":[{"text":"Christ executeth the office of a king, in subduing us to himself","proofs":["Acts 15:14–16"],"refs":[{"printed":"Acts 15:14–16","osis":["Acts.15.14-Acts.15.16"]}],"note":null},{"text":"in ruling","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"and defending us","proofs":["Isaiah 32:1–2"],"refs":[{"printed":"Isaiah 32:1–2","osis":["Isa.32.1-Isa.32.2"]}],"note":null},{"text":"and in restraining and conquering all his and our enemies.","proofs":["1 Corinthians 15:25","Psalm 110"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Psalm 110","osis":["Ps.110"]}],"note":null}],"section":null,"relations":{"bc1695":["29"],"wlc":["45"],"wsc-modernized":["26"]},"diffs":[],"page":"158","leaf":80},{"number":27,"question":"Wherein did Christ’s humiliation consist?","answer":"Christ’s humiliation consisted in his being born, and that in a low condition made under the law undergoing the miseries of this life the wrath of God and the cursed death of the cross in being buried and continuing under the power of death for a time.","segments":[{"text":"Christ’s humiliation consisted in his being born, and that in a low condition","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null},{"text":"made under the law","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"undergoing the miseries of this life","proofs":["Hebrews 12:2–3","Isaiah 53:2–3"],"refs":[{"printed":"Hebrews 12:2–3","osis":["Heb.12.2-Heb.12.3"]},{"printed":"Isaiah 53:2–3","osis":["Isa.53.2-Isa.53.3"]}],"note":null},{"text":"the wrath of God","proofs":["Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"and the cursed death of the cross","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"in being buried","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"and continuing under the power of death for a time.","proofs":["Acts 2:24–27","Acts 2:31"],"refs":[{"printed":"Acts 2:24–27","osis":["Acts.2.24-Acts.2.27"]},{"printed":"Acts 2:31","osis":["Acts.2.31"]}],"note":null}],"section":null,"relations":{"bc1695":["30"],"wlc":["46","47","48","49","50"],"wsc-modernized":["27"]},"diffs":[],"page":"158","leaf":80},{"number":28,"question":"Wherein consisteth Christ’s exaltation?","answer":"Christ’s exaltation consisteth in his rising again from the dead on the third day in ascending up into heaven in sitting at the right hand of God the Father and in coming to judge the world at the last day.","segments":[{"text":"Christ’s exaltation consisteth in his rising again from the dead on the third day","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"in ascending up into heaven","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"in sitting at the right hand of God the Father","proofs":["Ephesians 1:20"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]}],"note":null},{"text":"and in coming to judge the world at the last day.","proofs":["Acts 1:11","Acts 17:31"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695":["31"],"wlc":["51","52","53","54","56"],"wsc-modernized":["28"]},"diffs":[],"page":"159","leaf":80},{"number":29,"question":"How are we made partakers of the redemption purchased by Christ?","answer":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.","segments":[{"text":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us","proofs":["John 1:11–12"],"refs":[{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]}],"note":null},{"text":"by his Holy Spirit.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null}],"section":null,"relations":{"bc1695":["32"],"wlc":["58","59"],"wsc-modernized":["29"]},"diffs":[],"page":"159","leaf":80},{"number":30,"question":"How doth the Spirit apply to us the redemption purchased by Christ?","answer":"The Spirit applieth to us the redemption purchased by Christ, by working faith in us and thereby uniting us to Christ in our effectual calling.","segments":[{"text":"The Spirit applieth to us the redemption purchased by Christ, by working faith in us","proofs":["Ephesians 1:13–14","John 6:37","John 6:39","Ephesians 2:8"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"John 6:39","osis":["John.6.39"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"and thereby uniting us to Christ in our effectual calling.","proofs":["Ephesians 3:17","1 Corinthians 1:9"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]},{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"section":null,"relations":{"bc1695":["33"],"wlc":["66"],"wsc-modernized":["30"]},"diffs":[],"page":"159","leaf":80},{"number":31,"question":"What is effectual calling?","answer":"Effectual calling is the work of God’s Spirit whereby, convincing us of our sin and misery enlightening our minds in the knowledge of Christ and renewing our wills he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.","segments":[{"text":"Effectual calling is the work of God’s Spirit","proofs":["2 Timothy 1:9","2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"whereby, convincing us of our sin and misery","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"enlightening our minds in the knowledge of Christ","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"and renewing our wills","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.","proofs":["John 6:44–45","Philippians 2:13"],"refs":[{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"section":null,"relations":{"bc1695":["34"],"wlc":["67","68"],"wsc-modernized":["31"]},"diffs":[],"page":"159","leaf":80},{"number":32,"question":"What benefits do they that are effectually called partake of in this life?","answer":"They that are effectually called do in this life partake of justification adoption and sanctification, and the several benefits which in this life do either accompany or flow from them.","segments":[{"text":"They that are effectually called do in this life partake of justification","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"adoption","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"and sanctification, and the several benefits which in this life do either accompany or flow from them.","proofs":["1 Corinthians 1:26","1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:26","osis":["1Cor.1.26"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":null,"relations":{"bc1695":["35"],"wlc":["69"],"wsc-modernized":["32"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"and","position":1}]}],"page":"160","leaf":81},{"number":33,"question":"What is justification?","answer":"Justification is an act of God’s free grace, wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and received by faith alone.","segments":[{"text":"Justification is an act of God’s free grace, wherein he pardoneth all our sins","proofs":["Romans 3:24–25","Romans 4:6–8"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Romans 4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"and accepteth us as righteous in his sight","proofs":["2 Corinthians 5:19","2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"only for the righteousness of Christ imputed to us","proofs":["Romans 5:17–19"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"and received by faith alone.","proofs":["Galatians 2:16","Philippians 3:9"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"section":null,"relations":{"bc1695":["36"],"wlc":["70","71"],"wsc-modernized":["33"]},"diffs":[],"page":"160","leaf":81},{"number":34,"question":"What is adoption?","answer":"Adoption is an act of God’s free grace whereby we are received into the number, and have a right to all the privileges, of the sons of God.","segments":[{"text":"Adoption is an act of God’s free grace","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"whereby we are received into the number, and have a right to all the privileges, of the sons of God.","proofs":["John 1:12","Romans 8:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"section":null,"relations":{"bc1695":["37"],"wlc":["74"],"wsc-modernized":["34"]},"diffs":[],"page":"160","leaf":81},{"number":35,"question":"What is sanctification?","answer":"Sanctification is the work of God’s free grace whereby we are renewed in the whole man after the image of God and are enabled more and more to die unto sin, and live unto righteousness.","segments":[{"text":"Sanctification is the work of God’s free grace","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"whereby we are renewed in the whole man after the image of God","proofs":["Ephesians 4:23–24"],"refs":[{"printed":"Ephesians 4:23–24","osis":["Eph.4.23-Eph.4.24"]}],"note":null},{"text":"and are enabled more and more to die unto sin, and live unto righteousness.","proofs":["Romans 6:4","Romans 6:6"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"note":null}],"section":null,"relations":{"bc1695":["38"],"wlc":["75","77","78"],"wsc-modernized":["35"]},"diffs":[],"page":"160","leaf":81},{"number":36,"question":"What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?","answer":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience joy in the Holy Ghost increase of grace and perseverance therein to the end.","segments":[{"text":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience","proofs":["Romans 5:1–2","Romans 5:5"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null},{"text":"joy in the Holy Ghost","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"increase of grace","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null},{"text":"and perseverance therein to the end.","proofs":["1 John 5:13","1 Peter 1:5"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"section":null,"relations":{"bc1695":["39"],"wlc":["79","80","81","83"],"wsc-modernized":["36"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"Ghost","position":null}]}],"page":"160","leaf":81},{"number":37,"question":"What benefits do believers receive from Christ at death?","answer":"The souls of believers are at their death made perfect in holiness and do immediately pass into glory and their bodies, being still united to Christ do rest in their graves till the resurrection.","segments":[{"text":"The souls of believers are at their death made perfect in holiness","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"and do immediately pass into glory","proofs":["2 Corinthians 5:1","2 Corinthians 5:6","2 Corinthians 5:8","Philippians 1:23","Luke 23:43"],"refs":[{"printed":"2 Corinthians 5:1","osis":["2Cor.5.1"]},{"printed":"2 Corinthians 5:6","osis":["2Cor.5.6"]},{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"and their bodies, being still united to Christ","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"do rest in their graves","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"till the resurrection.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null}],"section":null,"relations":{"bc1695":["40"],"wlc":["82","85","86"],"wsc-modernized":["37"]},"diffs":[],"page":"161","leaf":81},{"number":38,"question":"What benefits do believers receive from Christ at the resurrection?","answer":"At the resurrection, believers being raised up in glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in the full enjoying of God to all eternity.","segments":[{"text":"At the resurrection, believers being raised up in glory","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":null},{"text":"shall be openly acknowledged and acquitted in the day of judgment","proofs":["Matthew 25:23","Matthew 10:32"],"refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]},{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"and made perfectly blessed in the full enjoying of God","proofs":["1 John 3:2","1 Corinthians 13:12"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"to all eternity.","proofs":["1 Thessalonians 4:17–18"],"refs":[{"printed":"1 Thessalonians 4:17–18","osis":["1Thess.4.17-1Thess.4.18"]}],"note":null}],"section":null,"relations":{"bc1695":["41"],"wlc":["87","88","90"],"wsc-modernized":["38"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"enjoying","position":null}]}],"page":"161","leaf":81},{"number":39,"question":"What is the duty which God requireth of man?","answer":"The duty which God requireth of man, is obedience to his revealed will.","segments":[{"text":"The duty which God requireth of man, is obedience to his revealed will.","proofs":["Micah 6:8","1 Samuel 15:22"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"section":null,"relations":{"bc1695":["44"],"wlc":["91"],"wsc-modernized":["39"]},"diffs":[],"page":"161","leaf":81},{"number":40,"question":"What did God at first reveal to man for the rule of his obedience?","answer":"The rule which God at first revealed to man for his obedience, was the moral law.","segments":[{"text":"The rule which God at first revealed to man for his obedience, was the moral law.","proofs":["Romans 2:14–15","Romans 10:5"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null}],"section":null,"relations":{"bc1695":["45"],"wlc":["92"],"wsc-modernized":["40"]},"diffs":[],"page":"161","leaf":81},{"number":41,"question":"Where is the moral law summarily comprehended?","answer":"The moral law is summarily comprehended in the ten commandments.","segments":[{"text":"The moral law is summarily comprehended in the ten commandments.","proofs":["Deuteronomy 10:4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]}],"note":null}],"section":null,"relations":{"bc1695":["46"],"wlc":["93","94","95","96","97","98"],"wsc-modernized":["41"]},"diffs":[],"page":"161","leaf":81},{"number":42,"question":"What is the sum of the ten commandments?","answer":"The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.","segments":[{"text":"The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"section":null,"relations":{"bc1695":["47"],"wlc":["99","100","102","122"],"wsc-modernized":["42"]},"diffs":[],"page":"162","leaf":82},{"number":43,"question":"What is the preface to the ten commandments?","answer":"The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.","segments":[{"text":"The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null}],"section":null,"relations":{"bc1695":["48"],"wlc":["101"],"wsc-modernized":["43"]},"diffs":[],"page":"162","leaf":82},{"number":44,"question":"What doth the preface to the ten commandments teach us?","answer":"The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.","segments":[{"text":"The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.","proofs":["Luke 1:74–75","1 Peter 1:15–19"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 Peter 1:15–19","osis":["1Pet.1.15-1Pet.1.19"]}],"note":null}],"section":null,"relations":{"bc1695":["49"],"wlc":["101"],"wsc-modernized":["44"]},"diffs":[],"page":"162","leaf":82},{"number":45,"question":"Which is the first commandment?","answer":"The first commandment is, Thou shalt have no other gods before me.","segments":[{"text":"The first commandment is, Thou shalt have no other gods before me.","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":null}],"section":null,"relations":{"bc1695":["50"],"wlc":["103"],"wsc-modernized":["45"]},"diffs":[],"page":"162","leaf":82},{"number":46,"question":"What is required in the first commandment?","answer":"The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.","segments":[{"text":"The first commandment requireth us to know and acknowledge God to be the only true God, and our God;","proofs":["1 Chronicles 28:9","Deuteronomy 26:17"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]},{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]}],"note":null},{"text":"and to worship and glorify him accordingly.","proofs":["Matthew 4:10","Psalm 29:2"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null}],"section":null,"relations":{"bc1695":["51"],"wlc":["104"],"wsc-modernized":["46"]},"diffs":[],"page":"162","leaf":82},{"number":47,"question":"What is forbidden in the first commandment?","answer":"The first commandment forbiddeth the denying, or not worshipping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.","segments":[{"text":"The first commandment forbiddeth the denying,","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null},{"text":"or not worshipping and glorifying the true God as God,","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null},{"text":"and our God;","proofs":["Psalm 81:10–11"],"refs":[{"printed":"Psalm 81:10–11","osis":["Ps.81.10-Ps.81.11"]}],"note":null},{"text":"and the giving of that worship and glory to any other, which is due to him alone.","proofs":["Romans 1:25–26"],"refs":[{"printed":"Romans 1:25–26","osis":["Rom.1.25-Rom.1.26"]}],"note":null}],"section":null,"relations":{"bc1695":["52"],"wlc":["105"],"wsc-modernized":["47"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"of","position":null},{"text":"to","position":2}]}],"page":"162","leaf":82},{"number":48,"question":"What are we specially taught by these words, ‘before me’, in the first commandment?","answer":"These words, before me, in the first commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.","segments":[{"text":"These words, before me, in the first commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.","proofs":["Ezekiel 8:5–18"],"refs":[{"printed":"Ezekiel 8:5–18","osis":["Ezek.8.5-Ezek.8.18"]}],"note":null}],"section":null,"relations":{"bc1695":["53"],"wlc":["106"],"wsc-modernized":["48"]},"diffs":[],"page":"163","leaf":82},{"number":49,"question":"Which is the second commandment?","answer":"The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and showing mercy unto thousands of them that love me, and keep my commandments.","segments":[{"text":"The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and showing mercy unto thousands of them that love me, and keep my commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"section":null,"relations":{"bc1695":["54"],"wlc":["107"],"wsc-modernized":["49"]},"diffs":[],"page":"163","leaf":82},{"number":50,"question":"What is required in the second commandment?","answer":"The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word.","segments":[{"text":"The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word.","proofs":["Deuteronomy 32:46","Matthew 28:20","Acts 2:42"],"refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"section":null,"relations":{"bc1695":["55"],"wlc":["108"],"wsc-modernized":["50"]},"diffs":[],"page":"163","leaf":82},{"number":51,"question":"What is forbidden in the second commandment?","answer":"The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in his Word.","segments":[{"text":"The second commandment forbiddeth the worshipping of God by images,","proofs":["Deuteronomy 4:15–19","Exodus 32:5","Exodus 32:8"],"refs":[{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"Exodus 32:5","osis":["Exod.32.5"]},{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null},{"text":"or any other way not appointed in his Word.","proofs":["Deuteronomy 12:31–32"],"refs":[{"printed":"Deuteronomy 12:31–32","osis":["Deut.12.31-Deut.12.32"]}],"note":null}],"section":null,"relations":{"bc1695":["56"],"wlc":["109"],"wsc-modernized":["51"]},"diffs":[],"page":"164","leaf":83},{"number":52,"question":"What are the reasons annexed to the second commandment?","answer":"The reasons annexed to the second commandment are, God’s sovereignty over us, his propriety in us, and the zeal he hath to his own worship.","segments":[{"text":"The reasons annexed to the second commandment are, God’s sovereignty over us,","proofs":["Psalm 95:2–3","Psalm 95:6"],"refs":[{"printed":"Psalm 95:2–3","osis":["Ps.95.2-Ps.95.3"]},{"printed":"Psalm 95:6","osis":["Ps.95.6"]}],"note":null},{"text":"his propriety in us,","proofs":["Psalm 45:11"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]}],"note":null},{"text":"and the zeal he hath to his own worship.","proofs":["Exodus 34:13–14"],"refs":[{"printed":"Exodus 34:13–14","osis":["Exod.34.13-Exod.34.14"]}],"note":null}],"section":null,"relations":{"bc1695":["57"],"wlc":["110"],"wsc-modernized":["52"]},"diffs":[],"page":"164","leaf":83},{"number":53,"question":"Which is the third commandment?","answer":"The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.","segments":[{"text":"The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null}],"section":null,"relations":{"bc1695":["58"],"wlc":["111"],"wsc-modernized":["53"]},"diffs":[],"page":"164","leaf":83},{"number":54,"question":"What is required in the third commandment?","answer":"The third commandment requireth the holy and reverend use of God’s names, titles, attributes, ordinances, Word, and works.","segments":[{"text":"The third commandment requireth the holy and reverend use of God’s names,","proofs":["Matthew 6:9","Deuteronomy 28:58"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"note":null},{"text":"titles,","proofs":["Psalm 68:4"],"refs":[{"printed":"Psalm 68:4","osis":["Ps.68.4"]}],"note":null},{"text":"attributes,","proofs":["Revelation 15:3–4"],"refs":[{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"ordinances,","proofs":["Malachi 1:11","Malachi 1:14"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"Malachi 1:14","osis":["Mal.1.14"]}],"note":null},{"text":"Word,","proofs":["Psalm 138:1–2"],"refs":[{"printed":"Psalm 138:1–2","osis":["Ps.138.1-Ps.138.2"]}],"note":null},{"text":"and works.","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null}],"section":null,"relations":{"bc1695":["59"],"wlc":["112"],"wsc-modernized":["54"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"d","position":4}]}],"page":"164","leaf":83},{"number":55,"question":"What is forbidden in the third commandment?","answer":"The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.","segments":[{"text":"The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.","proofs":["Malachi 1:6–7","Malachi 1:12","Malachi 2:2","Malachi 3:14"],"refs":[{"printed":"Malachi 1:6–7","osis":["Mal.1.6-Mal.1.7"]},{"printed":"Malachi 1:12","osis":["Mal.1.12"]},{"printed":"Malachi 2:2","osis":["Mal.2.2"]},{"printed":"Malachi 3:14","osis":["Mal.3.14"]}],"note":null}],"section":null,"relations":{"bc1695":["60"],"wlc":["113"],"wsc-modernized":["55"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"or","position":2},{"text":"anything","position":null}]}],"page":"164","leaf":83},{"number":56,"question":"What is the reason annexed to the third commandment?","answer":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","segments":[{"text":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","proofs":["1 Samuel 2:12","1 Samuel 2:17","1 Samuel 2:22","1 Samuel 2:24","1 Samuel 3:13","Deuteronomy 28:58–59"],"refs":[{"printed":"1 Samuel 2:12","osis":["1Sam.2.12"]},{"printed":"1 Samuel 2:17","osis":["1Sam.2.17"]},{"printed":"1 Samuel 2:22","osis":["1Sam.2.22"]},{"printed":"1 Samuel 2:24","osis":["1Sam.2.24"]},{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]},{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":null}],"section":null,"relations":{"bc1695":["61"],"wlc":["114"],"wsc-modernized":["56"]},"diffs":[],"page":"165","leaf":83},{"number":57,"question":"Which is the fourth commandment?","answer":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","segments":[{"text":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","proofs":["Exodus 20:8–11"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695":["62"],"wlc":["115"],"wsc-modernized":["57"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"thy","position":8}]}],"page":"165","leaf":83},{"number":58,"question":"What is required in the fourth commandment?","answer":"The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy sabbath to himself.","segments":[{"text":"The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy sabbath to himself.","proofs":["Deuteronomy 5:12–14"],"refs":[{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]}],"note":null}],"section":null,"relations":{"bc1695":["63"],"wlc":["116"],"wsc-modernized":["58"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"such set times as he hath appointed in his Word; expressly","position":null},{"text":"holy","position":2}]}],"page":"165","leaf":83},{"number":59,"question":"Which day of the seven hath God appointed to be the weekly sabbath?","answer":"From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.","segments":[{"text":"From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.","proofs":["Genesis 2:2–3","1 Corinthians 16:1–2","Acts 20:7"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null}],"section":null,"relations":{"bc1695":["64"],"wlc":["116"],"wsc-modernized":["59"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"From the beginning of the world to","position":null}]}],"page":"165","leaf":83},{"number":60,"question":"How is the sabbath to be sanctified?","answer":"The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The sabbath is to be sanctified by a holy resting all that day,","proofs":["Exodus 20:8","Exodus 20:10"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"note":null},{"text":"even from such worldly employments and recreations as are lawful on other days;","proofs":["Exodus 16:25–28","Nehemiah 13:15–19","Nehemiah 13:21–22"],"refs":[{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]},{"printed":"Nehemiah 13:15–19","osis":["Neh.13.15-Neh.13.19"]},{"printed":"Nehemiah 13:21–22","osis":["Neh.13.21-Neh.13.22"]}],"note":null},{"text":"and spending the whole time in the public and private exercises of God’s worship,","proofs":["Luke 4:16","Acts 20:7","Psalm 92:title","Isaiah 66:23"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Psalm 92:title","osis":["Ps.92"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null},{"text":"except so much as is to be taken up in the works of necessity and mercy.","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"section":null,"relations":{"bc1695":["65"],"wlc":["117","118"],"wsc-modernized":["60"]},"diffs":[],"page":"166","leaf":84},{"number":61,"question":"What is forbidden in the fourth commandment?","answer":"The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations.","segments":[{"text":"The fourth commandment forbiddeth the omission or careless performance of the duties required,","proofs":["Ezekiel 22:26","Amos 8:5","Malachi 1:13"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"and the profaning the day by idleness,","proofs":["Acts 20:7","Acts 20:9"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Acts 20:9","osis":["Acts.20.9"]}],"note":null},{"text":"or doing that which is in itself sinful,","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null},{"text":"or by unnecessary thoughts, words, or works, about our worldly employments or recreations.","proofs":["Jeremiah 17:24–26","Isaiah 58:13"],"refs":[{"printed":"Jeremiah 17:24–26","osis":["Jer.17.24-Jer.17.26"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"section":null,"relations":{"bc1695":["66"],"wlc":["119"],"wsc-modernized":["61"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"our","position":2}]}],"page":"166","leaf":84},{"number":62,"question":"What are the reasons annexed to the fourth commandment?","answer":"The reasons annexed to the fourth commandment are, God’s allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.","segments":[{"text":"The reasons annexed to the fourth commandment are, God’s allowing us six days of the week for our own employments,","proofs":["Exodus 20:9"],"refs":[{"printed":"Exodus 20:9","osis":["Exod.20.9"]}],"note":null},{"text":"his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695":["67"],"wlc":["120","121"],"wsc-modernized":["62"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"the","position":3}]}],"page":"166","leaf":84},{"number":63,"question":"Which is the fifth commandment?","answer":"The fifth commandment is, Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.","segments":[{"text":"The fifth commandment is, Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null}],"section":null,"relations":{"bc1695":["68"],"wlc":["123"],"wsc-modernized":["63"]},"diffs":[],"page":"167","leaf":84},{"number":64,"question":"What is required in the fifth commandment?","answer":"The fifth commandment requireth the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors, or equals.","segments":[{"text":"The fifth commandment requireth the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors,","proofs":["Ephesians 5:21"],"refs":[{"printed":"Ephesians 5:21","osis":["Eph.5.21"]}],"note":null},{"text":"inferiors,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"or equals.","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"section":null,"relations":{"bc1695":["69"],"wlc":["124","125","126","127","128","129","131"],"wsc-modernized":["64"]},"diffs":[],"page":"167","leaf":84},{"number":65,"question":"What is forbidden in the fifth commandment?","answer":"The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to every one in their several places and relations.","segments":[{"text":"The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to every one in their several places and relations.","proofs":["Matthew 15:4–6","Ezekiel 34:2–4","Romans 13:8"],"refs":[{"printed":"Matthew 15:4–6","osis":["Matt.15.4-Matt.15.6"]},{"printed":"Ezekiel 34:2–4","osis":["Ezek.34.2-Ezek.34.4"]},{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"section":null,"relations":{"bc1695":["70"],"wlc":["130","132"],"wsc-modernized":["65"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"anything","position":null}]}],"page":"167","leaf":84},{"number":66,"question":"What is the reason annexed to the fifth commandment?","answer":"The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God’s glory and their own good) to all such as keep this commandment.","segments":[{"text":"The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God’s glory and their own good) to all such as keep this commandment.","proofs":["Deuteronomy 5:16","Ephesians 6:2–3"],"refs":[{"printed":"Deuteronomy 5:16","osis":["Deut.5.16"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"section":null,"relations":{"bc1695":["71"],"wlc":["133"],"wsc-modernized":["66"]},"diffs":[],"page":"167","leaf":84},{"number":67,"question":"Which is the sixth commandment?","answer":"The sixth commandment is, Thou shalt not kill.","segments":[{"text":"The sixth commandment is, Thou shalt not kill.","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":null}],"section":null,"relations":{"bc1695":["72"],"wlc":["134"],"wsc-modernized":["67"]},"diffs":[],"page":"167","leaf":84},{"number":68,"question":"What is required in the sixth commandment?","answer":"The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others.","segments":[{"text":"The sixth commandment requireth all lawful endeavors to preserve our own life,","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":null},{"text":"and the life of others.","proofs":["1 Kings 18:4"],"refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"note":null}],"section":null,"relations":{"bc1695":["73"],"wlc":["135"],"wsc-modernized":["68"]},"diffs":[],"page":"167","leaf":84},{"number":69,"question":"What is forbidden in the sixth commandment?","answer":"The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour, unjustly, or whatsoever tendeth thereunto.","segments":[{"text":"The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour, unjustly, or whatsoever tendeth thereunto.","proofs":["Acts 16:28","Genesis 9:6"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]},{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null}],"section":null,"relations":{"bc1695":["74"],"wlc":["136"],"wsc-modernized":["69"]},"diffs":[],"page":"168","leaf":85},{"number":70,"question":"Which is the seventh commandment?","answer":"The seventh commandment is, Thou shalt not commit adultery.","segments":[{"text":"The seventh commandment is, Thou shalt not commit adultery.","proofs":["Exodus 20:14"],"refs":[{"printed":"Exodus 20:14","osis":["Exod.20.14"]}],"note":null}],"section":null,"relations":{"bc1695":["75"],"wlc":["137"],"wsc-modernized":["70"]},"diffs":[],"page":"168","leaf":85},{"number":71,"question":"What is required in the seventh commandment?","answer":"The seventh commandment requireth the preservation of our own and our neighbour’s chastity, in heart, speech, and behavior.","segments":[{"text":"The seventh commandment requireth the preservation of our own and our neighbour’s chastity, in heart, speech, and behavior.","proofs":["1 Corinthians 7:2–3","1 Corinthians 7:5","1 Corinthians 7:34","1 Corinthians 7:36","Colossians 4:6","1 Peter 3:2"],"refs":[{"printed":"1 Corinthians 7:2–3","osis":["1Cor.7.2-1Cor.7.3"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]},{"printed":"1 Corinthians 7:34","osis":["1Cor.7.34"]},{"printed":"1 Corinthians 7:36","osis":["1Cor.7.36"]},{"printed":"Colossians 4:6","osis":["Col.4.6"]},{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null}],"section":null,"relations":{"bc1695":["76"],"wlc":["138"],"wsc-modernized":["71"]},"diffs":[],"page":"168","leaf":85},{"number":72,"question":"What is forbidden in the seventh commandment?","answer":"The seventh commandment forbiddeth all unchaste thoughts, words, and actions.","segments":[{"text":"The seventh commandment forbiddeth all unchaste thoughts, words, and actions.","proofs":["Matthew 15:19","Matthew 5:28","Ephesians 5:3–4"],"refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]},{"printed":"Matthew 5:28","osis":["Matt.5.28"]},{"printed":"Ephesians 5:3–4","osis":["Eph.5.3-Eph.5.4"]}],"note":null}],"section":null,"relations":{"bc1695":["77"],"wlc":["139"],"wsc-modernized":["72"]},"diffs":[],"page":"168","leaf":85},{"number":73,"question":"Which is the eighth commandment?","answer":"The eighth commandment is, Thou shalt not steal.","segments":[{"text":"The eighth commandment is, Thou shalt not steal.","proofs":["Exodus 20:15"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]}],"note":null}],"section":null,"relations":{"bc1695":["78"],"wlc":["140"],"wsc-modernized":["73"]},"diffs":[],"page":"168","leaf":85},{"number":74,"question":"What is required in the eighth commandment?","answer":"The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.","segments":[{"text":"The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.","proofs":["Genesis 30:30","1 Timothy 5:8","Leviticus 25:35","Deuteronomy 22:1–5","Exodus 23:4–5","Genesis 47:14","Genesis 47:20"],"refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Leviticus 25:35","osis":["Lev.25.35"]},{"printed":"Deuteronomy 22:1–5","osis":["Deut.22.1-Deut.22.5"]},{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]},{"printed":"Genesis 47:14","osis":["Gen.47.14"]},{"printed":"Genesis 47:20","osis":["Gen.47.20"]}],"note":null}],"section":null,"relations":{"bc1695":["79"],"wlc":["141"],"wsc-modernized":["74"]},"diffs":[],"page":"168","leaf":85},{"number":75,"question":"What is forbidden in the eighth commandment?","answer":"The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbour’s, wealth or outward estate.","segments":[{"text":"The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbour’s, wealth or outward estate.","proofs":["Proverbs 21:17","Proverbs 23:20–21","Proverbs 28:19","Ephesians 4:28"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]},{"printed":"Proverbs 23:20–21","osis":["Prov.23.20-Prov.23.21"]},{"printed":"Proverbs 28:19","osis":["Prov.28.19"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"section":null,"relations":{"bc1695":["80"],"wlc":["142"],"wsc-modernized":["75"]},"diffs":[],"page":"168","leaf":85},{"number":76,"question":"Which is the ninth commandment?","answer":"The ninth commandment is, Thou shalt not bear false witness against thy neighbour.","segments":[{"text":"The ninth commandment is, Thou shalt not bear false witness against thy neighbour.","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":null}],"section":null,"relations":{"bc1695":["81"],"wlc":["143"],"wsc-modernized":["76"]},"diffs":[],"page":"169","leaf":85},{"number":77,"question":"What is required in the ninth commandment?","answer":"The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbour’s good name, especially in witness bearing.","segments":[{"text":"The ninth commandment requireth the maintaining and promoting of truth between man and man,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"and of our own and our neighbour’s good name,","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null},{"text":"especially in witness bearing.","proofs":["Proverbs 14:5","Proverbs 14:25"],"refs":[{"printed":"Proverbs 14:5","osis":["Prov.14.5"]},{"printed":"Proverbs 14:25","osis":["Prov.14.25"]}],"note":null}],"section":null,"relations":{"bc1695":["82"],"wlc":["144"],"wsc-modernized":["77"]},"diffs":[],"page":"169","leaf":85},{"number":78,"question":"What is forbidden in the ninth commandment?","answer":"The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbour’s, good name.","segments":[{"text":"The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbour’s, good name.","proofs":["1 Samuel 17:28","Leviticus 19:16","Psalm 15:3"],"refs":[{"printed":"1 Samuel 17:28","osis":["1Sam.17.28"]},{"printed":"Leviticus 19:16","osis":["Lev.19.16"]},{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null}],"section":null,"relations":{"bc1695":["83"],"wlc":["145"],"wsc-modernized":["78"]},"diffs":[],"page":"169","leaf":85},{"number":79,"question":"Which is the tenth commandment?","answer":"The tenth commandment is, Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour’s.","segments":[{"text":"The tenth commandment is, Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour’s.","proofs":["Exodus 20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":null,"relations":{"bc1695":["84"],"wlc":["146"],"wsc-modernized":["79"]},"diffs":[],"page":"169","leaf":85},{"number":80,"question":"What is required in the tenth commandment?","answer":"The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.","segments":[{"text":"The tenth commandment requireth full contentment with our own condition,","proofs":["Hebrews 13:5","1 Timothy 6:6"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"with a right and charitable frame of spirit toward our neighbor, and all that is his.","proofs":["Job 31:29","Romans 12:15","1 Timothy 1:5","1 Corinthians 13:4–7"],"refs":[{"printed":"Job 31:29","osis":["Job.31.29"]},{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]},{"printed":"1 Corinthians 13:4–7","osis":["1Cor.13.4-1Cor.13.7"]}],"note":null}],"section":null,"relations":{"bc1695":["85"],"wlc":["147"],"wsc-modernized":["80"]},"diffs":[],"page":"169","leaf":85},{"number":81,"question":"What is forbidden in the tenth commandment?","answer":"The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.","segments":[{"text":"The tenth commandment forbiddeth all discontentment with our own estate,","proofs":["1 Kings 21:4","Esther 5:13","1 Corinthians 10:10"],"refs":[{"printed":"1 Kings 21:4","osis":["1Kgs.21.4"]},{"printed":"Esther 5:13","osis":["Esth.5.13"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null},{"text":"envying or grieving at the good of our neighbor,","proofs":["Galatians 5:26","James 3:14","James 3:16"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"James 3:14","osis":["Jas.3.14"]},{"printed":"James 3:16","osis":["Jas.3.16"]}],"note":null},{"text":"and all inordinate motions and affections to anything that is his.","proofs":["Romans 7:7–8","Romans 13:9","Deuteronomy 5:21"],"refs":[{"printed":"Romans 7:7–8","osis":["Rom.7.7-Rom.7.8"]},{"printed":"Romans 13:9","osis":["Rom.13.9"]},{"printed":"Deuteronomy 5:21","osis":["Deut.5.21"]}],"note":null}],"section":null,"relations":{"bc1695":["86"],"wlc":["148"],"wsc-modernized":["81"]},"diffs":[],"page":"170","leaf":86},{"number":82,"question":"Is any man able perfectly to keep the commandments of God?","answer":"No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed.","segments":[{"text":"No mere man, since the fall, is able in this life perfectly to keep the commandments of God,","proofs":["Ecclesiastes 7:20","1 John 1:8","1 John 1:10","Galatians 5:17"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8","osis":["1John.1.8"]},{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"but doth daily break them in thought, word, and deed.","proofs":["Genesis 6:5","Genesis 8:21","Romans 3:9–21","James 3:2–13"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Genesis 8:21","osis":["Gen.8.21"]},{"printed":"Romans 3:9–21","osis":["Rom.3.9-Rom.3.21"]},{"printed":"James 3:2–13","osis":["Jas.3.2-Jas.3.13"]}],"note":null}],"section":null,"relations":{"bc1695":["87"],"wlc":["149"],"wsc-modernized":["82"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"and","position":2}]}],"page":"170","leaf":86},{"number":83,"question":"Are all transgressions of the law equally heinous?","answer":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","segments":[{"text":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","proofs":["Ezekiel 8:6","Ezekiel 8:13","Ezekiel 8:15","1 John 5:16","Psalm 78:17","Psalm 78:32","Psalm 78:56"],"refs":[{"printed":"Ezekiel 8:6","osis":["Ezek.8.6"]},{"printed":"Ezekiel 8:13","osis":["Ezek.8.13"]},{"printed":"Ezekiel 8:15","osis":["Ezek.8.15"]},{"printed":"1 John 5:16","osis":["1John.5.16"]},{"printed":"Psalm 78:17","osis":["Ps.78.17"]},{"printed":"Psalm 78:32","osis":["Ps.78.32"]},{"printed":"Psalm 78:56","osis":["Ps.78.56"]}],"note":null}],"section":null,"relations":{"bc1695":["88"],"wlc":["150","151"],"wsc-modernized":["83"]},"diffs":[],"page":"170","leaf":86},{"number":84,"question":"What doth every sin deserve?","answer":"Every sin deserveth God’s wrath and curse, both in this life, and that which is to come.","segments":[{"text":"Every sin deserveth God’s wrath and curse, both in this life, and that which is to come.","proofs":["Ephesians 5:6","Galatians 3:10","Lamentations 3:39","Matthew 25:41"],"refs":[{"printed":"Ephesians 5:6","osis":["Eph.5.6"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"section":null,"relations":{"bc1695":["89"],"wlc":["152"],"wsc-modernized":["84"]},"diffs":[],"page":"170","leaf":86},{"number":85,"question":"What doth God require of us, that we may escape his wrath and curse, due to us for sin?","answer":"To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.","segments":[{"text":"To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life,","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null},{"text":"with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.","proofs":["Proverbs 2:1–6","Proverbs 8:33–36","Isaiah 55:3"],"refs":[{"printed":"Proverbs 2:1–6","osis":["Prov.2.1-Prov.2.6"]},{"printed":"Proverbs 8:33–36","osis":["Prov.8.33-Prov.8.36"]},{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null}],"section":null,"relations":{"bc1695":["90"],"wlc":["153"],"wsc-modernized":["85"]},"diffs":[],"page":"171","leaf":86},{"number":86,"question":"What is faith in Jesus Christ?","answer":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.","segments":[{"text":"Faith in Jesus Christ is a saving grace,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.","proofs":["John 1:12","Isaiah 26:3–4","Philippians 3:9","Galatians 2:16"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Isaiah 26:3–4","osis":["Isa.26.3-Isa.26.4"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"section":null,"relations":{"bc1695":["91"],"wlc":["72","73"],"wsc-modernized":["86"]},"diffs":[],"page":"171","leaf":86},{"number":87,"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience.","segments":[{"text":"Repentance unto life is a saving grace,","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"whereby a sinner, out of a true sense of his sin,","proofs":["Acts 2:37–38"],"refs":[{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]}],"note":null},{"text":"and apprehension of the mercy of God in Christ,","proofs":["Joel 2:12","Jeremiah 3:22"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]},{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null},{"text":"doth, with grief and hatred of his sin, turn from it unto God,","proofs":["Jeremiah 31:18–19","Ezekiel 36:31"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null},{"text":"with full purpose of, and endeavour after, new obedience.","proofs":["2 Corinthians 7:11","Isaiah 1:16–17"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]}],"note":null}],"section":null,"relations":{"bc1695":["92"],"wlc":["76"],"wsc-modernized":["87"]},"diffs":[],"page":"171","leaf":86},{"number":88,"question":"What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?","answer":"The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.","proofs":["Matthew 28:19–20","Acts 2:42","Acts 2:46–47"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null}],"section":null,"relations":{"bc1695":["93"],"wlc":["154"],"wsc-modernized":["88"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"sacraments,","position":null}]}],"page":"171","leaf":86},{"number":89,"question":"How is the Word made effectual to salvation?","answer":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.","segments":[{"text":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.","proofs":["Nehemiah 8:8","1 Corinthians 14:24–25","Acts 26:18","Psalm 19:8","Acts 20:32","Romans 15:4","2 Timothy 3:15–17","Romans 10:13–17","Romans 1:16"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Psalm 19:8","osis":["Ps.19.8"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Romans 10:13–17","osis":["Rom.10.13-Rom.10.17"]},{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null}],"section":null,"relations":{"bc1695":["94"],"wlc":["155","158","159"],"wsc-modernized":["89"]},"diffs":[],"page":"171","leaf":86},{"number":90,"question":"How is the Word to be read and heard, that it may become effectual to salvation?","answer":"That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.","segments":[{"text":"That the Word may become effectual to salvation, we must attend thereunto with diligence,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null},{"text":"preparation,","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"and prayer;","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null},{"text":"receive it with faith and love,","proofs":["Hebrews 4:2","2 Thessalonians 2:10"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null},{"text":"lay it up in our hearts,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"and practice it in our lives.","proofs":["Luke 8:15","James 1:25"],"refs":[{"printed":"Luke 8:15","osis":["Luke.8.15"]},{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"section":null,"relations":{"bc1695":["95"],"wlc":["157","160"],"wsc-modernized":["90"]},"diffs":[],"page":"172","leaf":87},{"number":91,"question":"How do the sacraments become effectual means of salvation?","answer":"The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them.","segments":[{"text":"The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ,","proofs":["1 Peter 3:21","Matthew 3:11","1 Corinthians 3:6–7"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 3:6–7","osis":["1Cor.3.6-1Cor.3.7"]}],"note":null},{"text":"and the working of his Spirit in them that by faith receive them.","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"section":null,"relations":{"bc1695":["96"],"wlc":["161"],"wsc-modernized":["91"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"sacraments","position":null},{"text":"from","position":null},{"text":"his","position":null},{"text":"them","position":3}]}],"page":"172","leaf":87},{"number":92,"question":"What is a sacrament?","answer":"A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.","segments":[{"text":"A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.","proofs":["Genesis 17:7","Genesis 17:10","Exodus 12","1 Corinthians 11:23","1 Corinthians 11:26"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Exodus 12","osis":["Exod.12"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"section":null,"relations":{"wlc":["162","163"],"wsc-modernized":["92"]},"diffs":[],"page":"172","leaf":87},{"number":93,"question":"Which are the sacraments of the New Testament?","answer":"The sacraments of the New Testament are, Baptism, and the Lord’s Supper.","segments":[{"text":"The sacraments of the New Testament are, Baptism,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"and the Lord’s Supper.","proofs":["Matthew 26:26–28"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null}],"section":null,"relations":{"wlc":["164","176","177"],"wsc-modernized":["93"]},"diffs":[],"page":"172","leaf":87},{"number":94,"question":"What is Baptism?","answer":"Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.","segments":[{"text":"Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.","proofs":["Romans 6:4","Galatians 3:27"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"section":null,"relations":{"bc1695":["97"],"wlc":["165"],"wsc-modernized":["94"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"a sacrament, wherein the washing with water in the name","position":null},{"text":"Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into","position":null},{"text":"and partaking of the benefits of the covenant of grace, and our engagement","position":null},{"text":"Lord’s.","position":null}]}],"page":"173","leaf":87},{"number":95,"question":"To whom is Baptism to be administered?","answer":"Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.","segments":[{"text":"Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him;","proofs":["Acts 8:36–37","Acts 2:38"],"refs":[{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"but the infants of such as are members of the visible church are to be baptized.","proofs":["Acts 2:38–39","Genesis 17:10","Colossians 2:11–12","1 Corinthians 7:14"],"refs":[{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null}],"section":null,"relations":{"bc1695":["98","99"],"wlc":["166"],"wsc-modernized":["95"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"not","position":null},{"text":"any that are out of the visible church, till they","position":null},{"text":"their","position":null},{"text":"Christ,","position":null},{"text":"him; but","position":null},{"text":"members of the visible church","position":null}]}],"page":"173","leaf":87},{"number":96,"question":"What is the Lord’s Supper?","answer":"The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","segments":[{"text":"The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","proofs":["1 Corinthians 11:23–26","1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"section":null,"relations":{"bc1695":["102"],"wlc":["168","169","170"],"wsc-modernized":["96"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"a sacrament,","position":null},{"text":"Christ’s","position":null},{"text":"showed","position":null}]}],"page":"173","leaf":87},{"number":97,"question":"What is required to the worthy receiving of the Lord’s Supper?","answer":"It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body,","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"of their faith to feed upon him,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"of their repentance,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"love,","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"and new obedience;","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null},{"text":"lest, coming unworthily, they eat and drink judgment to themselves.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"section":null,"relations":{"bc1695":["104"],"wlc":["171","172","174","175"],"wsc-modernized":["97"]},"diffs":[],"page":"173","leaf":87},{"number":98,"question":"What is prayer?","answer":"Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies.","segments":[{"text":"Prayer is an offering up of our desires unto God,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"for things agreeable to his will,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"in the name of Christ,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"with confession of our sins,","proofs":["Psalm 32:5–6","Daniel 9:4"],"refs":[{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]},{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null},{"text":"and thankful acknowledgement of his mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"section":null,"relations":{"bc1695":["105"],"wlc":["178","179","180","181","182"],"wsc-modernized":["98"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"of","position":2},{"text":"unto","position":null}]}],"page":"174","leaf":88},{"number":99,"question":"What rule hath God given for our direction in prayer?","answer":"The whole Word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord’s Prayer.","segments":[{"text":"The whole Word of God is of use to direct us in prayer;","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord’s Prayer.","proofs":["Matthew 6:9–13","Luke 11:2–4"],"refs":[{"printed":"Matthew 6:9–13","osis":["Matt.6.9-Matt.6.13"]},{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null}],"section":null,"relations":{"bc1695":["106"],"wlc":["183","184","185","186","187","188"],"wsc-modernized":["99"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"form of","position":null}]}],"page":"174","leaf":88},{"number":100,"question":"What doth the preface of the Lord’s Prayer teach us?","answer":"The preface of the Lord’s Prayer, which is, Our Father which art in heaven, teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.","segments":[{"text":"The preface of the Lord’s Prayer, which is, Our Father which art in heaven,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us;","proofs":["Romans 8:15","Luke 11:13"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":null},{"text":"and that we should pray with and for others.","proofs":["Acts 12:5","1 Timothy 2:1–2"],"refs":[{"printed":"Acts 12:5","osis":["Acts.12.5"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"section":null,"relations":{"bc1695":["107"],"wlc":["189"],"wsc-modernized":["100"]},"diffs":[],"page":"174","leaf":88},{"number":101,"question":"What do we pray for in the first petition?","answer":"In the first petition, which is, Hallowed be thy name, we pray, that God would enable us and others to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.","segments":[{"text":"In the first petition, which is, Hallowed be thy name,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"we pray, that God would enable us and others to glorify him in all that whereby he maketh himself known;","proofs":["Psalm 67:2–3"],"refs":[{"printed":"Psalm 67:2–3","osis":["Ps.67.2-Ps.67.3"]}],"note":null},{"text":"and that he would dispose all things to his own glory.","proofs":["Psalm 83"],"refs":[{"printed":"Psalm 83","osis":["Ps.83"]}],"note":null}],"section":null,"relations":{"bc1695":["108"],"wlc":["190"],"wsc-modernized":["101"]},"diffs":[],"page":"174","leaf":88},{"number":102,"question":"What do we pray for in the second petition?","answer":"In the second petition, which is, Thy kingdom come, we pray, that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.","segments":[{"text":"In the second petition, which is, Thy kingdom come,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray, that Satan’s kingdom may be destroyed;","proofs":["Psalm 68:1","Psalm 68:18"],"refs":[{"printed":"Psalm 68:1","osis":["Ps.68.1"]},{"printed":"Psalm 68:18","osis":["Ps.68.18"]}],"note":null},{"text":"and that the kingdom of grace may be advanced,","proofs":["Revelation 12:10–11"],"refs":[{"printed":"Revelation 12:10–11","osis":["Rev.12.10-Rev.12.11"]}],"note":null},{"text":"ourselves and others brought into it, and kept in it;","proofs":["2 Thessalonians 3:1","Romans 10:1","John 17:9","John 17:20"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]},{"printed":"Romans 10:1","osis":["Rom.10.1"]},{"printed":"John 17:9","osis":["John.17.9"]},{"printed":"John 17:20","osis":["John.17.20"]}],"note":null},{"text":"and that the kingdom of glory may be hastened.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"section":null,"relations":{"bc1695":["109"],"wlc":["191"],"wsc-modernized":["102"]},"diffs":[],"page":"175","leaf":88},{"number":103,"question":"What do we pray for in the third petition?","answer":"In the third petition, which is, Thy will be done in earth, as it is in heaven, we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.","segments":[{"text":"In the third petition, which is, Thy will be done in earth, as it is in heaven,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things,","proofs":["Psalm 67","Psalm 119:36","Matthew 26:39","2 Samuel 15:25","Job 1:21"],"refs":[{"printed":"Psalm 67","osis":["Ps.67"]},{"printed":"Psalm 119:36","osis":["Ps.119.36"]},{"printed":"Matthew 26:39","osis":["Matt.26.39"]},{"printed":"2 Samuel 15:25","osis":["2Sam.15.25"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"as the angels do in heaven.","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null}],"section":null,"relations":{"bc1695":["110"],"wlc":["192"],"wsc-modernized":["103"]},"diffs":[{"source":"bc1695","type":"later","segments":[{"text":"in","position":1}]}],"page":"175","leaf":88},{"number":104,"question":"What do we pray for in the fourth petition?","answer":"In the fourth petition, which is, Give us this day our daily bread, we pray, that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth petition, which is, Give us this day our daily bread,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"we pray, that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":["Proverbs 30:8–9","Genesis 28:20","1 Timothy 4:4–5"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]},{"printed":"Genesis 28:20","osis":["Gen.28.20"]},{"printed":"1 Timothy 4:4–5","osis":["1Tim.4.4-1Tim.4.5"]}],"note":null}],"section":null,"relations":{"bc1695":["111"],"wlc":["193"],"wsc-modernized":["104"]},"diffs":[],"page":"175","leaf":88},{"number":105,"question":"What do we pray for in the fifth petition?","answer":"In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray, that God, for Christ’s sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth petition, which is, And forgive us our debts, as we forgive our debtors,","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"we pray, that God, for Christ’s sake, would freely pardon all our sins;","proofs":["Psalm 51:1–2","Psalm 51:7","Psalm 51:9","Daniel 9:17–19"],"refs":[{"printed":"Psalm 51:1–2","osis":["Ps.51.1-Ps.51.2"]},{"printed":"Psalm 51:7","osis":["Ps.51.7"]},{"printed":"Psalm 51:9","osis":["Ps.51.9"]},{"printed":"Daniel 9:17–19","osis":["Dan.9.17-Dan.9.19"]}],"note":null},{"text":"which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","proofs":["Luke 11:4","Matthew 18:35"],"refs":[{"printed":"Luke 11:4","osis":["Luke.11.4"]},{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null}],"section":null,"relations":{"bc1695":["112"],"wlc":["194"],"wsc-modernized":["105"]},"diffs":[],"page":"175","leaf":88},{"number":106,"question":"What do we pray for in the sixth petition?","answer":"In the sixth petition, which is, And lead us not into temptation, but deliver us from evil, we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth petition, which is, And lead us not into temptation, but deliver us from evil,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"we pray, that God would either keep us from being tempted to sin,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"or support and deliver us when we are tempted.","proofs":["2 Corinthians 12:7–8"],"refs":[{"printed":"2 Corinthians 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Amen, teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him; and in testimony of our desire and assurance to be heard, we say, Amen.","segments":[{"text":"The conclusion of the Lord’s Prayer, which is, For thine is the kingdom, and the power, and the glory, for ever. Amen,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"teacheth us to take our encouragement in prayer from God only,","proofs":["Daniel 9:4","Daniel 9:7–9","Daniel 9:16–19"],"refs":[{"printed":"Daniel 9:4","osis":["Dan.9.4"]},{"printed":"Daniel 9:7–9","osis":["Dan.9.7-Dan.9.9"]},{"printed":"Daniel 9:16–19","osis":["Dan.9.16-Dan.9.19"]}],"note":null},{"text":"and in our prayers to praise him, ascribing kingdom, power, and glory to him;","proofs":["1 Chronicles 29:10–13"],"refs":[{"printed":"1 Chronicles 29:10–13","osis":["1Chr.29.10-1Chr.29.13"]}],"note":null},{"text":"and in testimony of our desire and assurance to be heard, we say, Amen.","proofs":["1 Corinthians 14:16","Revelation 22:20–21"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"Revelation 22:20–21","osis":["Rev.22.20-Rev.22.21"]}],"note":null}],"section":null,"relations":{"bc1695":["114"],"wlc":["196"],"wsc-modernized":["107"]},"diffs":[],"page":"176","leaf":89}],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"wsc-modernized","kind":"catechism","title":"Westminster Shorter Catechism (modernized)","short":"WSC","aliases":["Shorter Catechism"],"authors":["Westminster Assembly"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1647,"first_published":1648,"adopted":[{"by":"Church of Scotland","year":1648}]},"year":1647,"edition":null,"source":null,"image":null,"modernized":"wsc","exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"bc1695-modernized","relation":"adapted-by"},{"document":"wlc-modernized","relation":"parallel"},{"document":"wsc","relation":"same"}],"provenance":{"witness":null,"transcription":{"from":"wsc","checked":[]},"license":"public-domain","notes":"`wsc` with its spelling modernized from `scripts/modernize-dictionary.json`, made by the API’s build: its only files are its diffs against the modernized copies it relates to (`diffs/`), which `npm run diff` writes."},"chapter_count":0,"paragraph_count":0,"question_count":107,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/wsc-modernized","chapters":[],"sections":[],"questions":[{"number":1,"question":"What is the chief end of man?","answer":"Man’s chief end is to glorify God, and to enjoy him for ever.","segments":[{"text":"Man’s chief end is to glorify God,","proofs":["1 Corinthians 10:31","Romans 11:36"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"and to enjoy him for ever.","proofs":["Psalm 73:25–28"],"refs":[{"printed":"Psalm 73:25–28","osis":["Ps.73.25-Ps.73.28"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["1"],"wsc":["1"]},"diffs":[],"page":"153","leaf":77},{"number":2,"question":"What rule has God given to direct us how we may glorify and enjoy him?","answer":"The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.","segments":[{"text":"The Word of God, which is contained in the Scriptures of the Old and New Testaments,","proofs":["2 Timothy 3:16","Ephesians 2:20"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"is the only rule to direct us how we may glorify and enjoy him.","proofs":["1 John 1:3–4"],"refs":[{"printed":"1 John 1:3–4","osis":["1John.1.3-1John.1.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["4"],"wlc-modernized":["3","4"],"wsc":["2"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Word of God, which is contained in the","position":null},{"text":"Testaments, is","position":null},{"text":"to direct us how we may glorify","position":null},{"text":"enjoy him.","position":null}]}],"page":"153","leaf":77},{"number":3,"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.","segments":[{"text":"The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.","proofs":["2 Timothy 1:13","2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["6"],"wlc-modernized":["5","6"],"wsc":["3"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"principally teach","position":null},{"text":"is","position":null}]}],"page":"154","leaf":78},{"number":4,"question":"What is God?","answer":"God is a Spirit infinite eternal and unchangeable in his being wisdom power holiness justice, goodness, and truth.","segments":[{"text":"God is a Spirit","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"infinite","proofs":["Job 11:7–9"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]}],"note":null},{"text":"eternal","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"and unchangeable","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"in his being","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"wisdom","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"power","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"holiness","proofs":["Revelation 15:4"],"refs":[{"printed":"Revelation 15:4","osis":["Rev.15.4"]}],"note":null},{"text":"justice, goodness, and truth.","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["7"],"wlc-modernized":["7"],"wsc":["4"]},"diffs":[],"page":"154","leaf":78},{"number":5,"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":["Deuteronomy 6:4","Jeremiah 10:10"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["8"],"wlc-modernized":["8"],"wsc":["5"]},"diffs":[],"page":"154","leaf":78},{"number":6,"question":"How many persons are there in the Godhead?","answer":"There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.","segments":[{"text":"There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.","proofs":["1 John 5:7","Matthew 28:19"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["9"],"wlc-modernized":["9","10","11"],"wsc":["6"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Ghost;","position":null},{"text":"substance,","position":null}]}],"page":"154","leaf":78},{"number":7,"question":"What are the decrees of God?","answer":"The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever comes to pass.","segments":[{"text":"The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever comes to pass.","proofs":["Ephesians 1:4, 11","Romans 9:22–23"],"refs":[{"printed":"Ephesians 1:4, 11","osis":["Eph.1.4","Eph.1.11"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["10"],"wlc-modernized":["12","13"],"wsc":["7"]},"diffs":[],"page":"154","leaf":78},{"number":8,"question":"How does God execute his decrees?","answer":"God executes his decrees in the works of creation and providence.","segments":[{"text":"God executes his decrees in the works of creation and providence.","proofs":[],"refs":[],"note":null}],"section":null,"relations":{"bc1695-modernized":["11"],"wlc-modernized":["14"],"wsc":["8"]},"diffs":[],"page":"154","leaf":78},{"number":9,"question":"What is the work of creation?","answer":"The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","segments":[{"text":"The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.","proofs":["Genesis 1","Hebrews 11:3"],"refs":[{"printed":"Genesis 1","osis":["Gen.1"]},{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["12"],"wlc-modernized":["15","16"],"wsc":["9"]},"diffs":[],"page":"155","leaf":78},{"number":10,"question":"How did God create man?","answer":"God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","segments":[{"text":"God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.","proofs":["Genesis 1:26–28","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26–28","osis":["Gen.1.26-Gen.1.28"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["13"],"wlc-modernized":["17"],"wsc":["10"]},"diffs":[],"page":"155","leaf":78},{"number":11,"question":"What are God’s works of providence?","answer":"God’s works of providence are, his most holy wise and powerful preserving and governing all his creatures, and all their actions.","segments":[{"text":"God’s works of providence are, his most holy","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"wise","proofs":["Psalm 104:24","Isaiah 28:29"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]},{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null},{"text":"and powerful preserving","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and governing all his creatures, and all their actions.","proofs":["Psalm 103:19","Matthew 10:29–31"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]},{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["14"],"wlc-modernized":["18","19"],"wsc":["11"]},"diffs":[],"page":"155","leaf":78},{"number":12,"question":"What special act of providence did God exercise toward man in the estate wherein he was created?","answer":"When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","segments":[{"text":"When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.","proofs":["Galatians 3:12","Genesis 2:17"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["15"],"wlc-modernized":["20"],"wsc":["12"]},"diffs":[],"page":"155","leaf":78},{"number":13,"question":"Did our first parents continue in the estate wherein they were created?","answer":"Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","segments":[{"text":"Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","proofs":["Genesis 3:6–8","Genesis 3:13","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 3:6–8","osis":["Gen.3.6-Gen.3.8"]},{"printed":"Genesis 3:13","osis":["Gen.3.13"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["16"],"wlc-modernized":["21"],"wsc":["13"]},"diffs":[],"page":"155","leaf":78},{"number":14,"question":"What is sin?","answer":"Sin is any want of conformity unto, or transgression of, the law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of, the law of God.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["17"],"wlc-modernized":["24"],"wsc":["14"]},"diffs":[],"page":"155","leaf":78},{"number":15,"question":"What was the sin whereby our first parents fell from the estate wherein they were created?","answer":"The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.","segments":[{"text":"The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.","proofs":["Genesis 3:6","Genesis 3:12"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]},{"printed":"Genesis 3:12","osis":["Gen.3.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["18"],"wlc-modernized":["21"],"wsc":["15"]},"diffs":[],"page":"156","leaf":79},{"number":16,"question":"Did all mankind fall in Adam’s first transgression?","answer":"The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.","segments":[{"text":"The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.","proofs":["Genesis 2:16–17","Romans 5:12","1 Corinthians 15:21–22"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"1 Corinthians 15:21–22","osis":["1Cor.15.21-1Cor.15.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["19"],"wlc-modernized":["22","26"],"wsc":["16"]},"diffs":[],"page":"156","leaf":79},{"number":17,"question":"Into what estate did the fall bring mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["20"],"wlc-modernized":["23"],"wsc":["17"]},"diffs":[],"page":"156","leaf":79},{"number":18,"question":"Wherein consists the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.","proofs":["Romans 5:12","Romans 5:19","Romans 5:10–20","Ephesians 2:1–3","James 1:14–15","Matthew 15:19"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Romans 5:19","osis":["Rom.5.19"]},{"printed":"Romans 5:10–20","osis":["Rom.5.10-Rom.5.20"]},{"printed":"Ephesians 2:1–3","osis":["Eph.2.1-Eph.2.3"]},{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]},{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["21"],"wlc-modernized":["25"],"wsc":["18"]},"diffs":[],"page":"156","leaf":79},{"number":19,"question":"What is the misery of that estate whereinto man fell?","answer":"All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.","segments":[{"text":"All mankind by their fall lost communion with God","proofs":["Genesis 3:8","Genesis 3:10","Genesis 3:24"],"refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]},{"printed":"Genesis 3:10","osis":["Gen.3.10"]},{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"note":null},{"text":"are under his wrath and curse","proofs":["Ephesians 2:2–3","Galatians 3:10"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.","proofs":["Lamentations 3:39","Romans 6:23","Matthew 25:41","Matthew 25:46"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["22"],"wlc-modernized":["27","28","29","84"],"wsc":["19"]},"diffs":[],"page":"156","leaf":79},{"number":20,"question":"Did God leave all mankind to perish in the estate of sin and misery?","answer":"God having, out of his mere good pleasure, from all eternity, elected some to everlasting life did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","segments":[{"text":"God having, out of his mere good pleasure, from all eternity, elected some to everlasting life","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null},{"text":"did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","proofs":["Romans 3:20–22","Galatians 3:21–22"],"refs":[{"printed":"Romans 3:20–22","osis":["Rom.3.20-Rom.3.22"]},{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["23"],"wlc-modernized":["30","31","32","33","34","35"],"wsc":["20"]},"diffs":[],"page":"157","leaf":79},{"number":21,"question":"Who is the Redeemer of God’s elect?","answer":"The only Redeemer of God’s elect is the Lord Jesus Christ who, being the eternal Son of God, became man and so was, and continues to be, God and man in two distinct natures, and one person, forever.","segments":[{"text":"The only Redeemer of God’s elect is the Lord Jesus Christ","proofs":["1 Timothy 2:5–6"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null},{"text":"who, being the eternal Son of God, became man","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and so was, and continues to be, God and man in two distinct natures, and one person, forever.","proofs":["Romans 9:5","Luke 1:35","Colossians 2:9","Hebrews 7:24–25"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["24"],"wlc-modernized":["36","38","39","40","41"],"wsc":["21"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"forever.","position":null}]}],"page":"157","leaf":79},{"number":22,"question":"How did Christ, being the Son of God, become man?","answer":"Christ, the Son of God, became man, by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her yet without sin.","segments":[{"text":"Christ, the Son of God, became man, by taking to himself a true body","proofs":["Hebrews 2:14","Hebrews 2:16","Hebrews 10:5"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]},{"printed":"Hebrews 2:16","osis":["Heb.2.16"]},{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"note":null},{"text":"and a reasonable soul","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her","proofs":["Luke 1:27","Luke 1:31","Luke 1:35","Luke 1:42","Galatians 4:4"],"refs":[{"printed":"Luke 1:27","osis":["Luke.1.27"]},{"printed":"Luke 1:31","osis":["Luke.1.31"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Luke 1:42","osis":["Luke.1.42"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"yet without sin.","proofs":["Hebrews 4:15","Hebrews 7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["25"],"wlc-modernized":["37"],"wsc":["22"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Ghost,","position":null}]}],"page":"157","leaf":79},{"number":23,"question":"What offices does Christ execute as our Redeemer?","answer":"Christ, as our Redeemer, executes the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.","segments":[{"text":"Christ, as our Redeemer, executes the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.","proofs":["Acts 3:21–22","Hebrews 12:25","2 Corinthians 13:3","Hebrews 5:5–7","Hebrews 7:25","Psalm 2:6","Isaiah 9:6–7","Matthew 21:5","Psalm 2:8–11"],"refs":[{"printed":"Acts 3:21–22","osis":["Acts.3.21-Acts.3.22"]},{"printed":"Hebrews 12:25","osis":["Heb.12.25"]},{"printed":"2 Corinthians 13:3","osis":["2Cor.13.3"]},{"printed":"Hebrews 5:5–7","osis":["Heb.5.5-Heb.5.7"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]},{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"Matthew 21:5","osis":["Matt.21.5"]},{"printed":"Psalm 2:8–11","osis":["Ps.2.8-Ps.2.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["26"],"wlc-modernized":["42"],"wsc":["23"]},"diffs":[],"page":"157","leaf":79},{"number":24,"question":"How does Christ execute the office of a prophet?","answer":"Christ executes the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.","segments":[{"text":"Christ executes the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.","proofs":["John 1:18","1 Peter 1:10–12","John 15:15","John 20:31"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"1 Peter 1:10–12","osis":["1Pet.1.10-1Pet.1.12"]},{"printed":"John 15:15","osis":["John.15.15"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["27"],"wlc-modernized":["43"],"wsc":["24"]},"diffs":[],"page":"158","leaf":80},{"number":25,"question":"How does Christ execute the office of a priest?","answer":"Christ executes the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice and reconcile us to God and in making continual intercession for us.","segments":[{"text":"Christ executes the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice","proofs":["Hebrews 9:14","Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null},{"text":"and reconcile us to God","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"and in making continual intercession for us.","proofs":["Hebrews 7:24–25"],"refs":[{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["28"],"wlc-modernized":["44","55","57"],"wsc":["25"]},"diffs":[],"page":"158","leaf":80},{"number":26,"question":"How does Christ execute the office of a king?","answer":"Christ executes the office of a king, in subduing us to himself in ruling and defending us and in restraining and conquering all his and our enemies.","segments":[{"text":"Christ executes the office of a king, in subduing us to himself","proofs":["Acts 15:14–16"],"refs":[{"printed":"Acts 15:14–16","osis":["Acts.15.14-Acts.15.16"]}],"note":null},{"text":"in ruling","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"and defending us","proofs":["Isaiah 32:1–2"],"refs":[{"printed":"Isaiah 32:1–2","osis":["Isa.32.1-Isa.32.2"]}],"note":null},{"text":"and in restraining and conquering all his and our enemies.","proofs":["1 Corinthians 15:25","Psalm 110"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]},{"printed":"Psalm 110","osis":["Ps.110"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["29"],"wlc-modernized":["45"],"wsc":["26"]},"diffs":[],"page":"158","leaf":80},{"number":27,"question":"Wherein did Christ’s humiliation consist?","answer":"Christ’s humiliation consisted in his being born, and that in a low condition made under the law undergoing the miseries of this life the wrath of God and the cursed death of the cross in being buried and continuing under the power of death for a time.","segments":[{"text":"Christ’s humiliation consisted in his being born, and that in a low condition","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null},{"text":"made under the law","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"undergoing the miseries of this life","proofs":["Hebrews 12:2–3","Isaiah 53:2–3"],"refs":[{"printed":"Hebrews 12:2–3","osis":["Heb.12.2-Heb.12.3"]},{"printed":"Isaiah 53:2–3","osis":["Isa.53.2-Isa.53.3"]}],"note":null},{"text":"the wrath of God","proofs":["Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"and the cursed death of the cross","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"in being buried","proofs":["1 Corinthians 15:3–4"],"refs":[{"printed":"1 Corinthians 15:3–4","osis":["1Cor.15.3-1Cor.15.4"]}],"note":null},{"text":"and continuing under the power of death for a time.","proofs":["Acts 2:24–27","Acts 2:31"],"refs":[{"printed":"Acts 2:24–27","osis":["Acts.2.24-Acts.2.27"]},{"printed":"Acts 2:31","osis":["Acts.2.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["30"],"wlc-modernized":["46","47","48","49","50"],"wsc":["27"]},"diffs":[],"page":"158","leaf":80},{"number":28,"question":"Wherein consists Christ’s exaltation?","answer":"Christ’s exaltation consists in his rising again from the dead on the third day in ascending up into heaven in sitting at the right hand of God the Father and in coming to judge the world at the last day.","segments":[{"text":"Christ’s exaltation consists in his rising again from the dead on the third day","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"in ascending up into heaven","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":null},{"text":"in sitting at the right hand of God the Father","proofs":["Ephesians 1:20"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]}],"note":null},{"text":"and in coming to judge the world at the last day.","proofs":["Acts 1:11","Acts 17:31"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["31"],"wlc-modernized":["51","52","53","54","56"],"wsc":["28"]},"diffs":[],"page":"159","leaf":80},{"number":29,"question":"How are we made partakers of the redemption purchased by Christ?","answer":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.","segments":[{"text":"We are made partakers of the redemption purchased by Christ, by the effectual application of it to us","proofs":["John 1:11–12"],"refs":[{"printed":"John 1:11–12","osis":["John.1.11-John.1.12"]}],"note":null},{"text":"by his Holy Spirit.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["32"],"wlc-modernized":["58","59"],"wsc":["29"]},"diffs":[],"page":"159","leaf":80},{"number":30,"question":"How does the Spirit apply to us the redemption purchased by Christ?","answer":"The Spirit applies to us the redemption purchased by Christ, by working faith in us and thereby uniting us to Christ in our effectual calling.","segments":[{"text":"The Spirit applies to us the redemption purchased by Christ, by working faith in us","proofs":["Ephesians 1:13–14","John 6:37","John 6:39","Ephesians 2:8"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]},{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"John 6:39","osis":["John.6.39"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"and thereby uniting us to Christ in our effectual calling.","proofs":["Ephesians 3:17","1 Corinthians 1:9"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]},{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["33"],"wlc-modernized":["66"],"wsc":["30"]},"diffs":[],"page":"159","leaf":80},{"number":31,"question":"What is effectual calling?","answer":"Effectual calling is the work of God’s Spirit whereby, convincing us of our sin and misery enlightening our minds in the knowledge of Christ and renewing our wills he does persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.","segments":[{"text":"Effectual calling is the work of God’s Spirit","proofs":["2 Timothy 1:9","2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"whereby, convincing us of our sin and misery","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"enlightening our minds in the knowledge of Christ","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"and renewing our wills","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"he does persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.","proofs":["John 6:44–45","Philippians 2:13"],"refs":[{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["34"],"wlc-modernized":["67","68"],"wsc":["31"]},"diffs":[],"page":"159","leaf":80},{"number":32,"question":"What benefits do they that are effectually called partake of in this life?","answer":"They that are effectually called do in this life partake of justification adoption and sanctification, and the several benefits which in this life do either accompany or flow from them.","segments":[{"text":"They that are effectually called do in this life partake of justification","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"adoption","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"and sanctification, and the several benefits which in this life do either accompany or flow from them.","proofs":["1 Corinthians 1:26","1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:26","osis":["1Cor.1.26"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["35"],"wlc-modernized":["69"],"wsc":["32"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"and","position":1}]}],"page":"160","leaf":81},{"number":33,"question":"What is justification?","answer":"Justification is an act of God’s free grace, wherein he pardons all our sins and accepts us as righteous in his sight only for the righteousness of Christ imputed to us and received by faith alone.","segments":[{"text":"Justification is an act of God’s free grace, wherein he pardons all our sins","proofs":["Romans 3:24–25","Romans 4:6–8"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Romans 4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"and accepts us as righteous in his sight","proofs":["2 Corinthians 5:19","2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"only for the righteousness of Christ imputed to us","proofs":["Romans 5:17–19"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"and received by faith alone.","proofs":["Galatians 2:16","Philippians 3:9"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["36"],"wlc-modernized":["70","71"],"wsc":["33"]},"diffs":[],"page":"160","leaf":81},{"number":34,"question":"What is adoption?","answer":"Adoption is an act of God’s free grace whereby we are received into the number, and have a right to all the privileges, of the sons of God.","segments":[{"text":"Adoption is an act of God’s free grace","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"whereby we are received into the number, and have a right to all the privileges, of the sons of God.","proofs":["John 1:12","Romans 8:17"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["37"],"wlc-modernized":["74"],"wsc":["34"]},"diffs":[],"page":"160","leaf":81},{"number":35,"question":"What is sanctification?","answer":"Sanctification is the work of God’s free grace whereby we are renewed in the whole man after the image of God and are enabled more and more to die unto sin, and live unto righteousness.","segments":[{"text":"Sanctification is the work of God’s free grace","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"whereby we are renewed in the whole man after the image of God","proofs":["Ephesians 4:23–24"],"refs":[{"printed":"Ephesians 4:23–24","osis":["Eph.4.23-Eph.4.24"]}],"note":null},{"text":"and are enabled more and more to die unto sin, and live unto righteousness.","proofs":["Romans 6:4","Romans 6:6"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["38"],"wlc-modernized":["75","77","78"],"wsc":["35"]},"diffs":[],"page":"160","leaf":81},{"number":36,"question":"What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?","answer":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience joy in the Holy Ghost increase of grace and perseverance therein to the end.","segments":[{"text":"The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience","proofs":["Romans 5:1–2","Romans 5:5"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]},{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null},{"text":"joy in the Holy Ghost","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"increase of grace","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null},{"text":"and perseverance therein to the end.","proofs":["1 John 5:13","1 Peter 1:5"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["39"],"wlc-modernized":["79","80","81","83"],"wsc":["36"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"Ghost","position":null}]}],"page":"160","leaf":81},{"number":37,"question":"What benefits do believers receive from Christ at death?","answer":"The souls of believers are at their death made perfect in holiness and do immediately pass into glory and their bodies, being still united to Christ do rest in their graves till the resurrection.","segments":[{"text":"The souls of believers are at their death made perfect in holiness","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"and do immediately pass into glory","proofs":["2 Corinthians 5:1","2 Corinthians 5:6","2 Corinthians 5:8","Philippians 1:23","Luke 23:43"],"refs":[{"printed":"2 Corinthians 5:1","osis":["2Cor.5.1"]},{"printed":"2 Corinthians 5:6","osis":["2Cor.5.6"]},{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"and their bodies, being still united to Christ","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"do rest in their graves","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"till the resurrection.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["40"],"wlc-modernized":["82","85","86"],"wsc":["37"]},"diffs":[],"page":"161","leaf":81},{"number":38,"question":"What benefits do believers receive from Christ at the resurrection?","answer":"At the resurrection, believers being raised up in glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in the full enjoying of God to all eternity.","segments":[{"text":"At the resurrection, believers being raised up in glory","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":null},{"text":"shall be openly acknowledged and acquitted in the day of judgment","proofs":["Matthew 25:23","Matthew 10:32"],"refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]},{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"and made perfectly blessed in the full enjoying of God","proofs":["1 John 3:2","1 Corinthians 13:12"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"to all eternity.","proofs":["1 Thessalonians 4:17–18"],"refs":[{"printed":"1 Thessalonians 4:17–18","osis":["1Thess.4.17-1Thess.4.18"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["41"],"wlc-modernized":["87","88","90"],"wsc":["38"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"enjoying","position":null}]}],"page":"161","leaf":81},{"number":39,"question":"What is the duty which God requires of man?","answer":"The duty which God requires of man, is obedience to his revealed will.","segments":[{"text":"The duty which God requires of man, is obedience to his revealed will.","proofs":["Micah 6:8","1 Samuel 15:22"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["44"],"wlc-modernized":["91"],"wsc":["39"]},"diffs":[],"page":"161","leaf":81},{"number":40,"question":"What did God at first reveal to man for the rule of his obedience?","answer":"The rule which God at first revealed to man for his obedience, was the moral law.","segments":[{"text":"The rule which God at first revealed to man for his obedience, was the moral law.","proofs":["Romans 2:14–15","Romans 10:5"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["45"],"wlc-modernized":["92"],"wsc":["40"]},"diffs":[],"page":"161","leaf":81},{"number":41,"question":"Where is the moral law summarily comprehended?","answer":"The moral law is summarily comprehended in the ten commandments.","segments":[{"text":"The moral law is summarily comprehended in the ten commandments.","proofs":["Deuteronomy 10:4"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["46"],"wlc-modernized":["93","94","95","96","97","98"],"wsc":["41"]},"diffs":[],"page":"161","leaf":81},{"number":42,"question":"What is the sum of the ten commandments?","answer":"The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.","segments":[{"text":"The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["47"],"wlc-modernized":["99","100","102","122"],"wsc":["42"]},"diffs":[],"page":"162","leaf":82},{"number":43,"question":"What is the preface to the ten commandments?","answer":"The preface to the ten commandments is in these words, I am the Lord your God, which have brought you out of the land of Egypt, out of the house of bondage.","segments":[{"text":"The preface to the ten commandments is in these words, I am the Lord your God, which have brought you out of the land of Egypt, out of the house of bondage.","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["48"],"wlc-modernized":["101"],"wsc":["43"]},"diffs":[],"page":"162","leaf":82},{"number":44,"question":"What does the preface to the ten commandments teach us?","answer":"The preface to the ten commandments teaches us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.","segments":[{"text":"The preface to the ten commandments teaches us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.","proofs":["Luke 1:74–75","1 Peter 1:15–19"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"1 Peter 1:15–19","osis":["1Pet.1.15-1Pet.1.19"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["49"],"wlc-modernized":["101"],"wsc":["44"]},"diffs":[],"page":"162","leaf":82},{"number":45,"question":"Which is the first commandment?","answer":"The first commandment is, You shall have no other gods before me.","segments":[{"text":"The first commandment is, You shall have no other gods before me.","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["50"],"wlc-modernized":["103"],"wsc":["45"]},"diffs":[],"page":"162","leaf":82},{"number":46,"question":"What is required in the first commandment?","answer":"The first commandment requires us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.","segments":[{"text":"The first commandment requires us to know and acknowledge God to be the only true God, and our God;","proofs":["1 Chronicles 28:9","Deuteronomy 26:17"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]},{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]}],"note":null},{"text":"and to worship and glorify him accordingly.","proofs":["Matthew 4:10","Psalm 29:2"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["51"],"wlc-modernized":["104"],"wsc":["46"]},"diffs":[],"page":"162","leaf":82},{"number":47,"question":"What is forbidden in the first commandment?","answer":"The first commandment forbids the denying, or not worshipping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.","segments":[{"text":"The first commandment forbids the denying,","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null},{"text":"or not worshipping and glorifying the true God as God,","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null},{"text":"and our God;","proofs":["Psalm 81:10–11"],"refs":[{"printed":"Psalm 81:10–11","osis":["Ps.81.10-Ps.81.11"]}],"note":null},{"text":"and the giving of that worship and glory to any other, which is due to him alone.","proofs":["Romans 1:25–26"],"refs":[{"printed":"Romans 1:25–26","osis":["Rom.1.25-Rom.1.26"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["52"],"wlc-modernized":["105"],"wsc":["47"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"of","position":null},{"text":"to","position":2}]}],"page":"162","leaf":82},{"number":48,"question":"What are we specially taught by these words, ‘before me’, in the first commandment?","answer":"These words, before me, in the first commandment teach us, that God, who sees all things, takes notice of, and is much displeased with, the sin of having any other God.","segments":[{"text":"These words, before me, in the first commandment teach us, that God, who sees all things, takes notice of, and is much displeased with, the sin of having any other God.","proofs":["Ezekiel 8:5–18"],"refs":[{"printed":"Ezekiel 8:5–18","osis":["Ezek.8.5-Ezek.8.18"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["53"],"wlc-modernized":["106"],"wsc":["48"]},"diffs":[],"page":"163","leaf":82},{"number":49,"question":"Which is the second commandment?","answer":"The second commandment is, You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down yourself to them, nor serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and showing mercy unto thousands of them that love me, and keep my commandments.","segments":[{"text":"The second commandment is, You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down yourself to them, nor serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and showing mercy unto thousands of them that love me, and keep my commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["54"],"wlc-modernized":["107"],"wsc":["49"]},"diffs":[],"page":"163","leaf":82},{"number":50,"question":"What is required in the second commandment?","answer":"The second commandment requires the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God has appointed in his Word.","segments":[{"text":"The second commandment requires the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God has appointed in his Word.","proofs":["Deuteronomy 32:46","Matthew 28:20","Acts 2:42"],"refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]},{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["55"],"wlc-modernized":["108"],"wsc":["50"]},"diffs":[],"page":"163","leaf":82},{"number":51,"question":"What is forbidden in the second commandment?","answer":"The second commandment forbids the worshipping of God by images, or any other way not appointed in his Word.","segments":[{"text":"The second commandment forbids the worshipping of God by images,","proofs":["Deuteronomy 4:15–19","Exodus 32:5","Exodus 32:8"],"refs":[{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"Exodus 32:5","osis":["Exod.32.5"]},{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null},{"text":"or any other way not appointed in his Word.","proofs":["Deuteronomy 12:31–32"],"refs":[{"printed":"Deuteronomy 12:31–32","osis":["Deut.12.31-Deut.12.32"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["56"],"wlc-modernized":["109"],"wsc":["51"]},"diffs":[],"page":"164","leaf":83},{"number":52,"question":"What are the reasons annexed to the second commandment?","answer":"The reasons annexed to the second commandment are, God’s sovereignty over us, his propriety in us, and the zeal he has to his own worship.","segments":[{"text":"The reasons annexed to the second commandment are, God’s sovereignty over us,","proofs":["Psalm 95:2–3","Psalm 95:6"],"refs":[{"printed":"Psalm 95:2–3","osis":["Ps.95.2-Ps.95.3"]},{"printed":"Psalm 95:6","osis":["Ps.95.6"]}],"note":null},{"text":"his propriety in us,","proofs":["Psalm 45:11"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]}],"note":null},{"text":"and the zeal he has to his own worship.","proofs":["Exodus 34:13–14"],"refs":[{"printed":"Exodus 34:13–14","osis":["Exod.34.13-Exod.34.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["57"],"wlc-modernized":["110"],"wsc":["52"]},"diffs":[],"page":"164","leaf":83},{"number":53,"question":"Which is the third commandment?","answer":"The third commandment is, You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless that takes his name in vain.","segments":[{"text":"The third commandment is, You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless that takes his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["58"],"wlc-modernized":["111"],"wsc":["53"]},"diffs":[],"page":"164","leaf":83},{"number":54,"question":"What is required in the third commandment?","answer":"The third commandment requires the holy and reverend use of God’s names, titles, attributes, ordinances, Word, and works.","segments":[{"text":"The third commandment requires the holy and reverend use of God’s names,","proofs":["Matthew 6:9","Deuteronomy 28:58"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"note":null},{"text":"titles,","proofs":["Psalm 68:4"],"refs":[{"printed":"Psalm 68:4","osis":["Ps.68.4"]}],"note":null},{"text":"attributes,","proofs":["Revelation 15:3–4"],"refs":[{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null},{"text":"ordinances,","proofs":["Malachi 1:11","Malachi 1:14"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"Malachi 1:14","osis":["Mal.1.14"]}],"note":null},{"text":"Word,","proofs":["Psalm 138:1–2"],"refs":[{"printed":"Psalm 138:1–2","osis":["Ps.138.1-Ps.138.2"]}],"note":null},{"text":"and works.","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["59"],"wlc-modernized":["112"],"wsc":["54"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"d","position":4}]}],"page":"164","leaf":83},{"number":55,"question":"What is forbidden in the third commandment?","answer":"The third commandment forbids all profaning or abusing of anything whereby God makes himself known.","segments":[{"text":"The third commandment forbids all profaning or abusing of anything whereby God makes himself known.","proofs":["Malachi 1:6–7","Malachi 1:12","Malachi 2:2","Malachi 3:14"],"refs":[{"printed":"Malachi 1:6–7","osis":["Mal.1.6-Mal.1.7"]},{"printed":"Malachi 1:12","osis":["Mal.1.12"]},{"printed":"Malachi 2:2","osis":["Mal.2.2"]},{"printed":"Malachi 3:14","osis":["Mal.3.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["60"],"wlc-modernized":["113"],"wsc":["55"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"or","position":2},{"text":"anything","position":null}]}],"page":"164","leaf":83},{"number":56,"question":"What is the reason annexed to the third commandment?","answer":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","segments":[{"text":"The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","proofs":["1 Samuel 2:12","1 Samuel 2:17","1 Samuel 2:22","1 Samuel 2:24","1 Samuel 3:13","Deuteronomy 28:58–59"],"refs":[{"printed":"1 Samuel 2:12","osis":["1Sam.2.12"]},{"printed":"1 Samuel 2:17","osis":["1Sam.2.17"]},{"printed":"1 Samuel 2:22","osis":["1Sam.2.22"]},{"printed":"1 Samuel 2:24","osis":["1Sam.2.24"]},{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]},{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["61"],"wlc-modernized":["114"],"wsc":["56"]},"diffs":[],"page":"165","leaf":83},{"number":57,"question":"Which is the fourth commandment?","answer":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shall you labor, and do all your work: but the seventh day is the sabbath of the Lord your God: in it you shall not do any work, you, nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor your stranger that is within your gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","segments":[{"text":"The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shall you labor, and do all your work: but the seventh day is the sabbath of the Lord your God: in it you shall not do any work, you, nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor your stranger that is within your gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.","proofs":["Exodus 20:8–11"],"refs":[{"printed":"Exodus 20:8–11","osis":["Exod.20.8-Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["62"],"wlc-modernized":["115"],"wsc":["57"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"your","position":8}]}],"page":"165","leaf":83},{"number":58,"question":"What is required in the fourth commandment?","answer":"The fourth commandment requires the keeping holy to God such set times as he has appointed in his Word; expressly one whole day in seven, to be a holy sabbath to himself.","segments":[{"text":"The fourth commandment requires the keeping holy to God such set times as he has appointed in his Word; expressly one whole day in seven, to be a holy sabbath to himself.","proofs":["Deuteronomy 5:12–14"],"refs":[{"printed":"Deuteronomy 5:12–14","osis":["Deut.5.12-Deut.5.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["63"],"wlc-modernized":["116"],"wsc":["58"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"such set times as he has appointed in his Word; expressly","position":null},{"text":"holy","position":2}]}],"page":"165","leaf":83},{"number":59,"question":"Which day of the seven has God appointed to be the weekly sabbath?","answer":"From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.","segments":[{"text":"From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.","proofs":["Genesis 2:2–3","1 Corinthians 16:1–2","Acts 20:7"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["64"],"wlc-modernized":["116"],"wsc":["59"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"From the beginning of the world to","position":null}]}],"page":"165","leaf":83},{"number":60,"question":"How is the sabbath to be sanctified?","answer":"The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The sabbath is to be sanctified by a holy resting all that day,","proofs":["Exodus 20:8","Exodus 20:10"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]},{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"note":null},{"text":"even from such worldly employments and recreations as are lawful on other days;","proofs":["Exodus 16:25–28","Nehemiah 13:15–19","Nehemiah 13:21–22"],"refs":[{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]},{"printed":"Nehemiah 13:15–19","osis":["Neh.13.15-Neh.13.19"]},{"printed":"Nehemiah 13:21–22","osis":["Neh.13.21-Neh.13.22"]}],"note":null},{"text":"and spending the whole time in the public and private exercises of God’s worship,","proofs":["Luke 4:16","Acts 20:7","Psalm 92:title","Isaiah 66:23"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Psalm 92:title","osis":["Ps.92"]},{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null},{"text":"except so much as is to be taken up in the works of necessity and mercy.","proofs":["Matthew 12:1–13"],"refs":[{"printed":"Matthew 12:1–13","osis":["Matt.12.1-Matt.12.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["65"],"wlc-modernized":["117","118"],"wsc":["60"]},"diffs":[],"page":"166","leaf":84},{"number":61,"question":"What is forbidden in the fourth commandment?","answer":"The fourth commandment forbids the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations.","segments":[{"text":"The fourth commandment forbids the omission or careless performance of the duties required,","proofs":["Ezekiel 22:26","Amos 8:5","Malachi 1:13"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]},{"printed":"Amos 8:5","osis":["Amos.8.5"]},{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"and the profaning the day by idleness,","proofs":["Acts 20:7","Acts 20:9"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Acts 20:9","osis":["Acts.20.9"]}],"note":null},{"text":"or doing that which is in itself sinful,","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null},{"text":"or by unnecessary thoughts, words, or works, about our worldly employments or recreations.","proofs":["Jeremiah 17:24–26","Isaiah 58:13"],"refs":[{"printed":"Jeremiah 17:24–26","osis":["Jer.17.24-Jer.17.26"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["66"],"wlc-modernized":["119"],"wsc":["61"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"our","position":2}]}],"page":"166","leaf":84},{"number":62,"question":"What are the reasons annexed to the fourth commandment?","answer":"The reasons annexed to the fourth commandment are, God’s allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.","segments":[{"text":"The reasons annexed to the fourth commandment are, God’s allowing us six days of the week for our own employments,","proofs":["Exodus 20:9"],"refs":[{"printed":"Exodus 20:9","osis":["Exod.20.9"]}],"note":null},{"text":"his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["67"],"wlc-modernized":["120","121"],"wsc":["62"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"the","position":3}]}],"page":"166","leaf":84},{"number":63,"question":"Which is the fifth commandment?","answer":"The fifth commandment is, Honor your father and your mother; that your days may be long upon the land which the Lord your God gives you.","segments":[{"text":"The fifth commandment is, Honor your father and your mother; that your days may be long upon the land which the Lord your God gives you.","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["68"],"wlc-modernized":["123"],"wsc":["63"]},"diffs":[],"page":"167","leaf":84},{"number":64,"question":"What is required in the fifth commandment?","answer":"The fifth commandment requires the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors, or equals.","segments":[{"text":"The fifth commandment requires the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors,","proofs":["Ephesians 5:21"],"refs":[{"printed":"Ephesians 5:21","osis":["Eph.5.21"]}],"note":null},{"text":"inferiors,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"or equals.","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["69"],"wlc-modernized":["124","125","126","127","128","129","131"],"wsc":["64"]},"diffs":[],"page":"167","leaf":84},{"number":65,"question":"What is forbidden in the fifth commandment?","answer":"The fifth commandment forbids the neglecting of, or doing anything against, the honor and duty which belongs to every one in their several places and relations.","segments":[{"text":"The fifth commandment forbids the neglecting of, or doing anything against, the honor and duty which belongs to every one in their several places and relations.","proofs":["Matthew 15:4–6","Ezekiel 34:2–4","Romans 13:8"],"refs":[{"printed":"Matthew 15:4–6","osis":["Matt.15.4-Matt.15.6"]},{"printed":"Ezekiel 34:2–4","osis":["Ezek.34.2-Ezek.34.4"]},{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["70"],"wlc-modernized":["130","132"],"wsc":["65"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"anything","position":null}]}],"page":"167","leaf":84},{"number":66,"question":"What is the reason annexed to the fifth commandment?","answer":"The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God’s glory and their own good) to all such as keep this commandment.","segments":[{"text":"The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God’s glory and their own good) to all such as keep this commandment.","proofs":["Deuteronomy 5:16","Ephesians 6:2–3"],"refs":[{"printed":"Deuteronomy 5:16","osis":["Deut.5.16"]},{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["71"],"wlc-modernized":["133"],"wsc":["66"]},"diffs":[],"page":"167","leaf":84},{"number":67,"question":"Which is the sixth commandment?","answer":"The sixth commandment is, You shall not kill.","segments":[{"text":"The sixth commandment is, You shall not kill.","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["72"],"wlc-modernized":["134"],"wsc":["67"]},"diffs":[],"page":"167","leaf":84},{"number":68,"question":"What is required in the sixth commandment?","answer":"The sixth commandment requires all lawful endeavors to preserve our own life, and the life of others.","segments":[{"text":"The sixth commandment requires all lawful endeavors to preserve our own life,","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":null},{"text":"and the life of others.","proofs":["1 Kings 18:4"],"refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["73"],"wlc-modernized":["135"],"wsc":["68"]},"diffs":[],"page":"167","leaf":84},{"number":69,"question":"What is forbidden in the sixth commandment?","answer":"The sixth commandment forbids the taking away of our own life, or the life of our neighbor, unjustly, or whatsoever tends thereunto.","segments":[{"text":"The sixth commandment forbids the taking away of our own life, or the life of our neighbor, unjustly, or whatsoever tends thereunto.","proofs":["Acts 16:28","Genesis 9:6"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]},{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["74"],"wlc-modernized":["136"],"wsc":["69"]},"diffs":[],"page":"168","leaf":85},{"number":70,"question":"Which is the seventh commandment?","answer":"The seventh commandment is, You shall not commit adultery.","segments":[{"text":"The seventh commandment is, You shall not commit adultery.","proofs":["Exodus 20:14"],"refs":[{"printed":"Exodus 20:14","osis":["Exod.20.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["75"],"wlc-modernized":["137"],"wsc":["70"]},"diffs":[],"page":"168","leaf":85},{"number":71,"question":"What is required in the seventh commandment?","answer":"The seventh commandment requires the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior.","segments":[{"text":"The seventh commandment requires the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior.","proofs":["1 Corinthians 7:2–3","1 Corinthians 7:5","1 Corinthians 7:34","1 Corinthians 7:36","Colossians 4:6","1 Peter 3:2"],"refs":[{"printed":"1 Corinthians 7:2–3","osis":["1Cor.7.2-1Cor.7.3"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]},{"printed":"1 Corinthians 7:34","osis":["1Cor.7.34"]},{"printed":"1 Corinthians 7:36","osis":["1Cor.7.36"]},{"printed":"Colossians 4:6","osis":["Col.4.6"]},{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["76"],"wlc-modernized":["138"],"wsc":["71"]},"diffs":[],"page":"168","leaf":85},{"number":72,"question":"What is forbidden in the seventh commandment?","answer":"The seventh commandment forbids all unchaste thoughts, words, and actions.","segments":[{"text":"The seventh commandment forbids all unchaste thoughts, words, and actions.","proofs":["Matthew 15:19","Matthew 5:28","Ephesians 5:3–4"],"refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]},{"printed":"Matthew 5:28","osis":["Matt.5.28"]},{"printed":"Ephesians 5:3–4","osis":["Eph.5.3-Eph.5.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["77"],"wlc-modernized":["139"],"wsc":["72"]},"diffs":[],"page":"168","leaf":85},{"number":73,"question":"Which is the eighth commandment?","answer":"The eighth commandment is, You shall not steal.","segments":[{"text":"The eighth commandment is, You shall not steal.","proofs":["Exodus 20:15"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["78"],"wlc-modernized":["140"],"wsc":["73"]},"diffs":[],"page":"168","leaf":85},{"number":74,"question":"What is required in the eighth commandment?","answer":"The eighth commandment requires the lawful procuring and furthering the wealth and outward estate of ourselves and others.","segments":[{"text":"The eighth commandment requires the lawful procuring and furthering the wealth and outward estate of ourselves and others.","proofs":["Genesis 30:30","1 Timothy 5:8","Leviticus 25:35","Deuteronomy 22:1–5","Exodus 23:4–5","Genesis 47:14","Genesis 47:20"],"refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Leviticus 25:35","osis":["Lev.25.35"]},{"printed":"Deuteronomy 22:1–5","osis":["Deut.22.1-Deut.22.5"]},{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]},{"printed":"Genesis 47:14","osis":["Gen.47.14"]},{"printed":"Genesis 47:20","osis":["Gen.47.20"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["79"],"wlc-modernized":["141"],"wsc":["74"]},"diffs":[],"page":"168","leaf":85},{"number":75,"question":"What is forbidden in the eighth commandment?","answer":"The eighth commandment forbids whatsoever does, or may, unjustly hinder our own, or our neighbor’s, wealth or outward estate.","segments":[{"text":"The eighth commandment forbids whatsoever does, or may, unjustly hinder our own, or our neighbor’s, wealth or outward estate.","proofs":["Proverbs 21:17","Proverbs 23:20–21","Proverbs 28:19","Ephesians 4:28"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]},{"printed":"Proverbs 23:20–21","osis":["Prov.23.20-Prov.23.21"]},{"printed":"Proverbs 28:19","osis":["Prov.28.19"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["80"],"wlc-modernized":["142"],"wsc":["75"]},"diffs":[],"page":"168","leaf":85},{"number":76,"question":"Which is the ninth commandment?","answer":"The ninth commandment is, You shall not bear false witness against your neighbor.","segments":[{"text":"The ninth commandment is, You shall not bear false witness against your neighbor.","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["81"],"wlc-modernized":["143"],"wsc":["76"]},"diffs":[],"page":"169","leaf":85},{"number":77,"question":"What is required in the ninth commandment?","answer":"The ninth commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing.","segments":[{"text":"The ninth commandment requires the maintaining and promoting of truth between man and man,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"and of our own and our neighbor’s good name,","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null},{"text":"especially in witness bearing.","proofs":["Proverbs 14:5","Proverbs 14:25"],"refs":[{"printed":"Proverbs 14:5","osis":["Prov.14.5"]},{"printed":"Proverbs 14:25","osis":["Prov.14.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["82"],"wlc-modernized":["144"],"wsc":["77"]},"diffs":[],"page":"169","leaf":85},{"number":78,"question":"What is forbidden in the ninth commandment?","answer":"The ninth commandment forbids whatsoever is prejudicial to truth, or injurious to our own, or our neighbor’s, good name.","segments":[{"text":"The ninth commandment forbids whatsoever is prejudicial to truth, or injurious to our own, or our neighbor’s, good name.","proofs":["1 Samuel 17:28","Leviticus 19:16","Psalm 15:3"],"refs":[{"printed":"1 Samuel 17:28","osis":["1Sam.17.28"]},{"printed":"Leviticus 19:16","osis":["Lev.19.16"]},{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["83"],"wlc-modernized":["145"],"wsc":["78"]},"diffs":[],"page":"169","leaf":85},{"number":79,"question":"Which is the tenth commandment?","answer":"The tenth commandment is, You shall not covet your neighbor’s house, you shall not covet your neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is your neighbor’s.","segments":[{"text":"The tenth commandment is, You shall not covet your neighbor’s house, you shall not covet your neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is your neighbor’s.","proofs":["Exodus 20:17"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["84"],"wlc-modernized":["146"],"wsc":["79"]},"diffs":[],"page":"169","leaf":85},{"number":80,"question":"What is required in the tenth commandment?","answer":"The tenth commandment requires full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.","segments":[{"text":"The tenth commandment requires full contentment with our own condition,","proofs":["Hebrews 13:5","1 Timothy 6:6"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"with a right and charitable frame of spirit toward our neighbor, and all that is his.","proofs":["Job 31:29","Romans 12:15","1 Timothy 1:5","1 Corinthians 13:4–7"],"refs":[{"printed":"Job 31:29","osis":["Job.31.29"]},{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]},{"printed":"1 Corinthians 13:4–7","osis":["1Cor.13.4-1Cor.13.7"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["85"],"wlc-modernized":["147"],"wsc":["80"]},"diffs":[],"page":"169","leaf":85},{"number":81,"question":"What is forbidden in the tenth commandment?","answer":"The tenth commandment forbids all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.","segments":[{"text":"The tenth commandment forbids all discontentment with our own estate,","proofs":["1 Kings 21:4","Esther 5:13","1 Corinthians 10:10"],"refs":[{"printed":"1 Kings 21:4","osis":["1Kgs.21.4"]},{"printed":"Esther 5:13","osis":["Esth.5.13"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null},{"text":"envying or grieving at the good of our neighbor,","proofs":["Galatians 5:26","James 3:14","James 3:16"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"James 3:14","osis":["Jas.3.14"]},{"printed":"James 3:16","osis":["Jas.3.16"]}],"note":null},{"text":"and all inordinate motions and affections to anything that is his.","proofs":["Romans 7:7–8","Romans 13:9","Deuteronomy 5:21"],"refs":[{"printed":"Romans 7:7–8","osis":["Rom.7.7-Rom.7.8"]},{"printed":"Romans 13:9","osis":["Rom.13.9"]},{"printed":"Deuteronomy 5:21","osis":["Deut.5.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["86"],"wlc-modernized":["148"],"wsc":["81"]},"diffs":[],"page":"170","leaf":86},{"number":82,"question":"Is any man able perfectly to keep the commandments of God?","answer":"No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them in thought, word, and deed.","segments":[{"text":"No mere man, since the fall, is able in this life perfectly to keep the commandments of God,","proofs":["Ecclesiastes 7:20","1 John 1:8","1 John 1:10","Galatians 5:17"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]},{"printed":"1 John 1:8","osis":["1John.1.8"]},{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"but does daily break them in thought, word, and deed.","proofs":["Genesis 6:5","Genesis 8:21","Romans 3:9–21","James 3:2–13"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Genesis 8:21","osis":["Gen.8.21"]},{"printed":"Romans 3:9–21","osis":["Rom.3.9-Rom.3.21"]},{"printed":"James 3:2–13","osis":["Jas.3.2-Jas.3.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["87"],"wlc-modernized":["149"],"wsc":["82"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"and","position":2}]}],"page":"170","leaf":86},{"number":83,"question":"Are all transgressions of the law equally heinous?","answer":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","segments":[{"text":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","proofs":["Ezekiel 8:6","Ezekiel 8:13","Ezekiel 8:15","1 John 5:16","Psalm 78:17","Psalm 78:32","Psalm 78:56"],"refs":[{"printed":"Ezekiel 8:6","osis":["Ezek.8.6"]},{"printed":"Ezekiel 8:13","osis":["Ezek.8.13"]},{"printed":"Ezekiel 8:15","osis":["Ezek.8.15"]},{"printed":"1 John 5:16","osis":["1John.5.16"]},{"printed":"Psalm 78:17","osis":["Ps.78.17"]},{"printed":"Psalm 78:32","osis":["Ps.78.32"]},{"printed":"Psalm 78:56","osis":["Ps.78.56"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["88"],"wlc-modernized":["150","151"],"wsc":["83"]},"diffs":[],"page":"170","leaf":86},{"number":84,"question":"What does every sin deserve?","answer":"Every sin deserves God’s wrath and curse, both in this life, and that which is to come.","segments":[{"text":"Every sin deserves God’s wrath and curse, both in this life, and that which is to come.","proofs":["Ephesians 5:6","Galatians 3:10","Lamentations 3:39","Matthew 25:41"],"refs":[{"printed":"Ephesians 5:6","osis":["Eph.5.6"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["89"],"wlc-modernized":["152"],"wsc":["84"]},"diffs":[],"page":"170","leaf":86},{"number":85,"question":"What does God require of us, that we may escape his wrath and curse, due to us for sin?","answer":"To escape the wrath and curse of God, due to us for sin, God requires of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicates to us the benefits of redemption.","segments":[{"text":"To escape the wrath and curse of God, due to us for sin, God requires of us faith in Jesus Christ, repentance unto life,","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null},{"text":"with the diligent use of all the outward means whereby Christ communicates to us the benefits of redemption.","proofs":["Proverbs 2:1–6","Proverbs 8:33–36","Isaiah 55:3"],"refs":[{"printed":"Proverbs 2:1–6","osis":["Prov.2.1-Prov.2.6"]},{"printed":"Proverbs 8:33–36","osis":["Prov.8.33-Prov.8.36"]},{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["90"],"wlc-modernized":["153"],"wsc":["85"]},"diffs":[],"page":"171","leaf":86},{"number":86,"question":"What is faith in Jesus Christ?","answer":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.","segments":[{"text":"Faith in Jesus Christ is a saving grace,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null},{"text":"whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.","proofs":["John 1:12","Isaiah 26:3–4","Philippians 3:9","Galatians 2:16"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Isaiah 26:3–4","osis":["Isa.26.3-Isa.26.4"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["91"],"wlc-modernized":["72","73"],"wsc":["86"]},"diffs":[],"page":"171","leaf":86},{"number":87,"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.","segments":[{"text":"Repentance unto life is a saving grace,","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"whereby a sinner, out of a true sense of his sin,","proofs":["Acts 2:37–38"],"refs":[{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]}],"note":null},{"text":"and apprehension of the mercy of God in Christ,","proofs":["Joel 2:12","Jeremiah 3:22"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]},{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null},{"text":"does, with grief and hatred of his sin, turn from it unto God,","proofs":["Jeremiah 31:18–19","Ezekiel 36:31"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null},{"text":"with full purpose of, and endeavor after, new obedience.","proofs":["2 Corinthians 7:11","Isaiah 1:16–17"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["92"],"wlc-modernized":["76"],"wsc":["87"]},"diffs":[],"page":"171","leaf":86},{"number":88,"question":"What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption?","answer":"The outward and ordinary means whereby Christ communicates to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicates to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.","proofs":["Matthew 28:19–20","Acts 2:42","Acts 2:46–47"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 2:42","osis":["Acts.2.42"]},{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["93"],"wlc-modernized":["154"],"wsc":["88"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"sacraments,","position":null}]}],"page":"171","leaf":86},{"number":89,"question":"How is the Word made effectual to salvation?","answer":"The Spirit of God makes the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.","segments":[{"text":"The Spirit of God makes the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.","proofs":["Nehemiah 8:8","1 Corinthians 14:24–25","Acts 26:18","Psalm 19:8","Acts 20:32","Romans 15:4","2 Timothy 3:15–17","Romans 10:13–17","Romans 1:16"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Psalm 19:8","osis":["Ps.19.8"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Romans 15:4","osis":["Rom.15.4"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Romans 10:13–17","osis":["Rom.10.13-Rom.10.17"]},{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["94"],"wlc-modernized":["155","158","159"],"wsc":["89"]},"diffs":[],"page":"171","leaf":86},{"number":90,"question":"How is the Word to be read and heard, that it may become effectual to salvation?","answer":"That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.","segments":[{"text":"That the Word may become effectual to salvation, we must attend thereunto with diligence,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null},{"text":"preparation,","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"and prayer;","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null},{"text":"receive it with faith and love,","proofs":["Hebrews 4:2","2 Thessalonians 2:10"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null},{"text":"lay it up in our hearts,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"and practice it in our lives.","proofs":["Luke 8:15","James 1:25"],"refs":[{"printed":"Luke 8:15","osis":["Luke.8.15"]},{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["95"],"wlc-modernized":["157","160"],"wsc":["90"]},"diffs":[],"page":"172","leaf":87},{"number":91,"question":"How do the sacraments become effectual means of salvation?","answer":"The sacraments become effectual means of salvation, not from any virtue in them, or in him that does administer them; but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them.","segments":[{"text":"The sacraments become effectual means of salvation, not from any virtue in them, or in him that does administer them; but only by the blessing of Christ,","proofs":["1 Peter 3:21","Matthew 3:11","1 Corinthians 3:6–7"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 3:6–7","osis":["1Cor.3.6-1Cor.3.7"]}],"note":null},{"text":"and the working of his Spirit in them that by faith receive them.","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["96"],"wlc-modernized":["161"],"wsc":["91"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"sacraments","position":null},{"text":"from","position":null},{"text":"his","position":null},{"text":"them","position":3}]}],"page":"172","leaf":87},{"number":92,"question":"What is a sacrament?","answer":"A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.","segments":[{"text":"A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.","proofs":["Genesis 17:7","Genesis 17:10","Exodus 12","1 Corinthians 11:23","1 Corinthians 11:26"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Exodus 12","osis":["Exod.12"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["162","163"],"wsc":["92"]},"diffs":[],"page":"172","leaf":87},{"number":93,"question":"Which are the sacraments of the New Testament?","answer":"The sacraments of the New Testament are, Baptism, and the Lord’s Supper.","segments":[{"text":"The sacraments of the New Testament are, Baptism,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"and the Lord’s Supper.","proofs":["Matthew 26:26–28"],"refs":[{"printed":"Matthew 26:26–28","osis":["Matt.26.26-Matt.26.28"]}],"note":null}],"section":null,"relations":{"wlc-modernized":["164","176","177"],"wsc":["93"]},"diffs":[],"page":"172","leaf":87},{"number":94,"question":"What is Baptism?","answer":"Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, does signify and seal our engrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.","segments":[{"text":"Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"does signify and seal our engrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.","proofs":["Romans 6:4","Galatians 3:27"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["97"],"wlc-modernized":["165"],"wsc":["94"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"a sacrament, wherein the washing with water in the name","position":null},{"text":"Father, and of the Son, and of the Holy Ghost, does signify and seal our engrafting into","position":null},{"text":"and partaking of the benefits of the covenant of grace, and our engagement","position":null},{"text":"Lord’s.","position":null}]}],"page":"173","leaf":87},{"number":95,"question":"To whom is Baptism to be administered?","answer":"Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.","segments":[{"text":"Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him;","proofs":["Acts 8:36–37","Acts 2:38"],"refs":[{"printed":"Acts 8:36–37","osis":["Acts.8.36-Acts.8.37"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"but the infants of such as are members of the visible church are to be baptized.","proofs":["Acts 2:38–39","Genesis 17:10","Colossians 2:11–12","1 Corinthians 7:14"],"refs":[{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["98","99"],"wlc-modernized":["166"],"wsc":["95"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"not","position":null},{"text":"any that are out of the visible church, till they","position":null},{"text":"their","position":null},{"text":"Christ,","position":null},{"text":"him; but","position":null},{"text":"members of the visible church","position":null}]}],"page":"173","leaf":87},{"number":96,"question":"What is the Lord’s Supper?","answer":"The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","segments":[{"text":"The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","proofs":["1 Corinthians 11:23–26","1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["102"],"wlc-modernized":["168","169","170"],"wsc":["96"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"a sacrament,","position":null},{"text":"Christ’s","position":null},{"text":"showed","position":null}]}],"page":"173","leaf":87},{"number":97,"question":"What is required to the worthy receiving of the Lord’s Supper?","answer":"It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body,","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"of their faith to feed upon him,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"of their repentance,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"love,","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"and new obedience;","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null},{"text":"lest, coming unworthily, they eat and drink judgment to themselves.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["104"],"wlc-modernized":["171","172","174","175"],"wsc":["97"]},"diffs":[],"page":"173","leaf":87},{"number":98,"question":"What is prayer?","answer":"Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires unto God,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"for things agreeable to his will,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"in the name of Christ,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"with confession of our sins,","proofs":["Psalm 32:5–6","Daniel 9:4"],"refs":[{"printed":"Psalm 32:5–6","osis":["Ps.32.5-Ps.32.6"]},{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null},{"text":"and thankful acknowledgment of his mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["105"],"wlc-modernized":["178","179","180","181","182"],"wsc":["98"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"of","position":2},{"text":"unto","position":null}]}],"page":"174","leaf":88},{"number":99,"question":"What rule has God given for our direction in prayer?","answer":"The whole Word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord’s Prayer.","segments":[{"text":"The whole Word of God is of use to direct us in prayer;","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord’s Prayer.","proofs":["Matthew 6:9–13","Luke 11:2–4"],"refs":[{"printed":"Matthew 6:9–13","osis":["Matt.6.9-Matt.6.13"]},{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["106"],"wlc-modernized":["183","184","185","186","187","188"],"wsc":["99"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"form of","position":null}]}],"page":"174","leaf":88},{"number":100,"question":"What does the preface of the Lord’s Prayer teach us?","answer":"The preface of the Lord’s Prayer, which is, Our Father which are in heaven, teaches us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.","segments":[{"text":"The preface of the Lord’s Prayer, which is, Our Father which are in heaven,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"teaches us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us;","proofs":["Romans 8:15","Luke 11:13"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":null},{"text":"and that we should pray with and for others.","proofs":["Acts 12:5","1 Timothy 2:1–2"],"refs":[{"printed":"Acts 12:5","osis":["Acts.12.5"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["107"],"wlc-modernized":["189"],"wsc":["100"]},"diffs":[],"page":"174","leaf":88},{"number":101,"question":"What do we pray for in the first petition?","answer":"In the first petition, which is, Hallowed be your name, we pray, that God would enable us and others to glorify him in all that whereby he makes himself known; and that he would dispose all things to his own glory.","segments":[{"text":"In the first petition, which is, Hallowed be your name,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"we pray, that God would enable us and others to glorify him in all that whereby he makes himself known;","proofs":["Psalm 67:2–3"],"refs":[{"printed":"Psalm 67:2–3","osis":["Ps.67.2-Ps.67.3"]}],"note":null},{"text":"and that he would dispose all things to his own glory.","proofs":["Psalm 83"],"refs":[{"printed":"Psalm 83","osis":["Ps.83"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["108"],"wlc-modernized":["190"],"wsc":["101"]},"diffs":[],"page":"174","leaf":88},{"number":102,"question":"What do we pray for in the second petition?","answer":"In the second petition, which is, Your kingdom come, we pray, that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.","segments":[{"text":"In the second petition, which is, Your kingdom come,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray, that Satan’s kingdom may be destroyed;","proofs":["Psalm 68:1","Psalm 68:18"],"refs":[{"printed":"Psalm 68:1","osis":["Ps.68.1"]},{"printed":"Psalm 68:18","osis":["Ps.68.18"]}],"note":null},{"text":"and that the kingdom of grace may be advanced,","proofs":["Revelation 12:10–11"],"refs":[{"printed":"Revelation 12:10–11","osis":["Rev.12.10-Rev.12.11"]}],"note":null},{"text":"ourselves and others brought into it, and kept in it;","proofs":["2 Thessalonians 3:1","Romans 10:1","John 17:9","John 17:20"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]},{"printed":"Romans 10:1","osis":["Rom.10.1"]},{"printed":"John 17:9","osis":["John.17.9"]},{"printed":"John 17:20","osis":["John.17.20"]}],"note":null},{"text":"and that the kingdom of glory may be hastened.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["109"],"wlc-modernized":["191"],"wsc":["102"]},"diffs":[],"page":"175","leaf":88},{"number":103,"question":"What do we pray for in the third petition?","answer":"In the third petition, which is, Your will be done in earth, as it is in heaven, we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.","segments":[{"text":"In the third petition, which is, Your will be done in earth, as it is in heaven,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":null},{"text":"we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things,","proofs":["Psalm 67","Psalm 119:36","Matthew 26:39","2 Samuel 15:25","Job 1:21"],"refs":[{"printed":"Psalm 67","osis":["Ps.67"]},{"printed":"Psalm 119:36","osis":["Ps.119.36"]},{"printed":"Matthew 26:39","osis":["Matt.26.39"]},{"printed":"2 Samuel 15:25","osis":["2Sam.15.25"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"as the angels do in heaven.","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["110"],"wlc-modernized":["192"],"wsc":["103"]},"diffs":[{"source":"bc1695-modernized","type":"later","segments":[{"text":"in","position":1}]}],"page":"175","leaf":88},{"number":104,"question":"What do we pray for in the fourth petition?","answer":"In the fourth petition, which is, Give us this day our daily bread, we pray, that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth petition, which is, Give us this day our daily bread,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":null},{"text":"we pray, that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":["Proverbs 30:8–9","Genesis 28:20","1 Timothy 4:4–5"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]},{"printed":"Genesis 28:20","osis":["Gen.28.20"]},{"printed":"1 Timothy 4:4–5","osis":["1Tim.4.4-1Tim.4.5"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["111"],"wlc-modernized":["193"],"wsc":["104"]},"diffs":[],"page":"175","leaf":88},{"number":105,"question":"What do we pray for in the fifth petition?","answer":"In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray, that God, for Christ’s sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth petition, which is, And forgive us our debts, as we forgive our debtors,","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"we pray, that God, for Christ’s sake, would freely pardon all our sins;","proofs":["Psalm 51:1–2","Psalm 51:7","Psalm 51:9","Daniel 9:17–19"],"refs":[{"printed":"Psalm 51:1–2","osis":["Ps.51.1-Ps.51.2"]},{"printed":"Psalm 51:7","osis":["Ps.51.7"]},{"printed":"Psalm 51:9","osis":["Ps.51.9"]},{"printed":"Daniel 9:17–19","osis":["Dan.9.17-Dan.9.19"]}],"note":null},{"text":"which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","proofs":["Luke 11:4","Matthew 18:35"],"refs":[{"printed":"Luke 11:4","osis":["Luke.11.4"]},{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["112"],"wlc-modernized":["194"],"wsc":["105"]},"diffs":[],"page":"175","leaf":88},{"number":106,"question":"What do we pray for in the sixth petition?","answer":"In the sixth petition, which is, And lead us not into temptation, but deliver us from evil, we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth petition, which is, And lead us not into temptation, but deliver us from evil,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"we pray, that God would either keep us from being tempted to sin,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"or support and deliver us when we are tempted.","proofs":["2 Corinthians 12:7–8"],"refs":[{"printed":"2 Corinthians 12:7–8","osis":["2Cor.12.7-2Cor.12.8"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["113"],"wlc-modernized":["195"],"wsc":["106"]},"diffs":[],"page":"176","leaf":89},{"number":107,"question":"What does the conclusion of the Lord’s Prayer teach us?","answer":"The conclusion of the Lord’s Prayer, which is, For your is the kingdom, and the power, and the glory, for ever. Amen, teaches us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him; and in testimony of our desire and assurance to be heard, we say, Amen.","segments":[{"text":"The conclusion of the Lord’s Prayer, which is, For your is the kingdom, and the power, and the glory, for ever. Amen,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"teaches us to take our encouragement in prayer from God only,","proofs":["Daniel 9:4","Daniel 9:7–9","Daniel 9:16–19"],"refs":[{"printed":"Daniel 9:4","osis":["Dan.9.4"]},{"printed":"Daniel 9:7–9","osis":["Dan.9.7-Dan.9.9"]},{"printed":"Daniel 9:16–19","osis":["Dan.9.16-Dan.9.19"]}],"note":null},{"text":"and in our prayers to praise him, ascribing kingdom, power, and glory to him;","proofs":["1 Chronicles 29:10–13"],"refs":[{"printed":"1 Chronicles 29:10–13","osis":["1Chr.29.10-1Chr.29.13"]}],"note":null},{"text":"and in testimony of our desire and assurance to be heard, we say, Amen.","proofs":["1 Corinthians 14:16","Revelation 22:20–21"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]},{"printed":"Revelation 22:20–21","osis":["Rev.22.20-Rev.22.21"]}],"note":null}],"section":null,"relations":{"bc1695-modernized":["114"],"wlc-modernized":["196"],"wsc":["107"]},"diffs":[],"page":"176","leaf":89}],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":null},{"version":"0.1.71","id":"apostles","kind":"creed","title":"Apostles’ Creed","short":null,"aliases":["The Creed","Symbolum Apostolorum","Old Roman Creed"],"authors":[],"tradition":["ecumenical"],"language":"en","translation":{"from":"la","of":null,"by":null,"year":null},"dates":{"written":{"circa":700},"first_published":null,"adopted":[]},"year":null,"edition":"The King’s printers’ folio, 1662","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3/page/n71","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":["perkins1595","olevianus1581"],"translations":[],"related":[{"document":"aoc1680","relation":"expounded-by"},{"document":"heidelberg","relation":"expounded-by"},{"document":"orthodox1679","relation":"parallel"}],"provenance":{"witness":{"title":"The Book of Common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church, according to the Use of the Church of England","edition":"The King’s printers’ folio, 1662","published":1662,"place":"London","catalog":["Wing B3622"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3/page/n71","pdf":"https://assets.symbolics.dev/807c000e593d480b441a544a5af6cd98eda967a02991043c8b8eb7046f1f142a/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3.pdf","sha256":"807c000e593d480b441a544a5af6cd98eda967a02991043c8b8eb7046f1f142a","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3.pdf"},"transcription":{"from":"scan","checked":[{"against":"eebo-tcp:A28758","by":"Claude, for cco3","date":"2026-10-28","scope":"all"}]},"license":"public-domain","notes":"The Creed of Morning Prayer in the Book of Common Prayer of 1662, as its first printing has it, in its twelve articles as catechisms expound it (the Heidelberg’s questions 26–58, and An Orthodox Catechism’s after them). The printing is black letter; its long s is printed s, and its u and v as we write them. The 1693 printing (Wing B3687, EEBO-TCP A28758) has the same words, but “Catholic”. Its received form is dated to about 700, from the Old Roman Creed of the second and third centuries. In the United Kingdom the Prayer Book’s text is the Crown’s, under its letters patent; elsewhere it is in the public domain."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":12,"entry_count":0,"url":"/api/v1/documents/apostles","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[{"number":1,"text":"I Believe in God the Father Almighty, Maker of heaven and earth:","segments":[{"text":"I Believe in God the Father Almighty, Maker of heaven and earth:","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["25","26","27"],"heidelberg":["26","27","28"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":2,"text":"And in Jesus Christ his only Son our Lord,","segments":[{"text":"And in Jesus Christ his only Son our Lord,","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["28","29","30","31","32","33"],"heidelberg":["29","30","31","32","33","34"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":3,"text":"Who was conceived by the holy Ghost, Born of the Virgin Mary,","segments":[{"text":"Who was conceived by the holy Ghost, Born of the Virgin Mary,","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["34","35"],"heidelberg":["35","36"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":4,"text":"Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell;","segments":[{"text":"Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell;","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["36","37","38","39","40","41","42","43"],"heidelberg":["37","38","39","40","41","42","43","44"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":5,"text":"The third day he rose again from the dead,","segments":[{"text":"The third day he rose again from the dead,","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["44"],"heidelberg":["45"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":6,"text":"He ascended into Heaven, And sitteth on the right hand of God the Father Almighty;","segments":[{"text":"He ascended into Heaven, And sitteth on the right hand of God the Father Almighty;","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["45","46","47","48","49","50"],"heidelberg":["46","47","48","49","50","51"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":7,"text":"From thence he shall come to judge the quick and the dead.","segments":[{"text":"From thence he shall come to judge the quick and the dead.","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["51"],"heidelberg":["52"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":8,"text":"I believe in the holy Ghost;","segments":[{"text":"I believe in the holy Ghost;","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["52"],"heidelberg":["53"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":9,"text":"The holy Catholick Church; The Communion of Saints;","segments":[{"text":"The holy Catholick Church; The Communion of Saints;","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["53","54"],"heidelberg":["54","55"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":10,"text":"The forgiveness of sins;","segments":[{"text":"The forgiveness of sins;","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["55"],"heidelberg":["56"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":11,"text":"The resurrection of the body,","segments":[{"text":"The resurrection of the body,","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["56"],"heidelberg":["57"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72},{"number":12,"text":"And the life everlasting. Amen.","segments":[{"text":"And the life everlasting. Amen.","proofs":[],"refs":[],"note":null}],"relations":{"aoc1680":["57"],"heidelberg":["58"],"orthodox1679":["38.2"]},"diffs":[],"page":null,"leaf":72}],"entries":[],"text":"I Believe in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ his only Son our Lord, Who was conceived by the holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell; The third day he rose again from the dead, He ascended into Heaven, And sitteth on the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. I believe in the holy Ghost; The holy Catholick Church; The Communion of Saints; The forgiveness of sins; The resurrection of the body, And the life everlasting. Amen."},{"version":"0.1.71","id":"athanasian","kind":"creed","title":"Athanasian Creed","short":null,"aliases":["Quicunque vult"],"authors":[],"tradition":["ecumenical"],"language":"en","translation":{"from":"la","of":null,"by":null,"year":null},"dates":{"written":{"circa":500},"first_published":null,"adopted":[]},"year":null,"edition":"As printed in An Orthodox Catechism, 1680","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[{"document":"orthodox1679","relation":"parallel"}],"provenance":{"witness":{"title":"Athanasius his Creed","edition":"As printed in An Orthodox Catechism, 1680","published":1680,"place":"London","catalog":["Wing C5364"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680","pdf":"https://assets.symbolics.dev/821d008f8e53b124850a6a039e5cfc3e149bd473a614ad728b626a1d820926fb/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680.pdf","sha256":"821d008f8e53b124850a6a039e5cfc3e149bd473a614ad728b626a1d820926fb","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680.pdf"},"transcription":{"from":"unknown","checked":[]},"license":"public-domain","notes":"The English of the creed as Hercules Collins printed it after An Orthodox Catechism, not a text of its own. Its clauses are numbered as in Schaff’s *Creeds of Christendom*, vol. 2 (1877), which numbers the Prayer Book’s English 1–44. The 1680 printing leaves out 15 and 16 (“So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three Gods, but one God.”), so they aren’t here."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":42,"entry_count":0,"url":"/api/v1/documents/athanasian","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[{"number":1,"text":"Whosoever will be saved before all things, it is necessary that he hold the Catholick Faith,","segments":[{"text":"Whosoever will be saved before all things, it is necessary that he hold the Catholick Faith,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.4"]},"diffs":[],"page":null,"leaf":null},{"number":2,"text":"which Faith unless every one do keep undefiled, without doubt he shall perish everlastingly.","segments":[{"text":"which Faith unless every one do keep undefiled, without doubt he shall perish everlastingly.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.5"]},"diffs":[],"page":null,"leaf":null},{"number":3,"text":"And the Catholick Faith is this, That we worship one God in Trinity, and Trinity in Unity,","segments":[{"text":"And the Catholick Faith is this, That we worship one God in Trinity, and Trinity in Unity,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.6"]},"diffs":[],"page":null,"leaf":null},{"number":4,"text":"neither confounding the Persons, nor dividing the Substance.","segments":[{"text":"neither confounding the Persons, nor dividing the Substance.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.6"]},"diffs":[],"page":null,"leaf":null},{"number":5,"text":"For there is one Person of the Father, another of the Son, another of the Holy Ghost,","segments":[{"text":"For there is one Person of the Father, another of the Son, another of the Holy Ghost,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.7"]},"diffs":[],"page":null,"leaf":null},{"number":6,"text":"but the Godhead of the Father, of the Son, of the Holy Ghost is all one, the Glory equal, the Majesty coeternal.","segments":[{"text":"but the Godhead of the Father, of the Son, of the Holy Ghost is all one, the Glory equal, the Majesty coeternal.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.8"]},"diffs":[],"page":null,"leaf":null},{"number":7,"text":"Such as the Father is, such is the Son, such is the Holy Ghost.","segments":[{"text":"Such as the Father is, such is the Son, such is the Holy Ghost.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.9"]},"diffs":[],"page":null,"leaf":null},{"number":8,"text":"The Father uncreate, the Son uncreate, the Holy Ghost uncreate.","segments":[{"text":"The Father uncreate, the Son uncreate, the Holy Ghost uncreate.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.10"]},"diffs":[],"page":null,"leaf":null},{"number":9,"text":"The Father incomprehensible, the Son incomprehensible, the Holy Ghost incomprehensible.","segments":[{"text":"The Father incomprehensible, the Son incomprehensible, the Holy Ghost incomprehensible.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.11"]},"diffs":[],"page":null,"leaf":null},{"number":10,"text":"The Father eternal, the Son eternal, the Holy Ghost eternal,","segments":[{"text":"The Father eternal, the Son eternal, the Holy Ghost eternal,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.12"]},"diffs":[],"page":null,"leaf":null},{"number":11,"text":"yet are they not three eternals, but one eternal.","segments":[{"text":"yet are they not three eternals, but one eternal.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.12"]},"diffs":[],"page":null,"leaf":null},{"number":12,"text":"Also there is not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.","segments":[{"text":"Also there is not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.13"]},"diffs":[],"page":null,"leaf":null},{"number":13,"text":"So likewise the Father is Almighty, the Son is Almighty, the Holy Ghost is Almighty,","segments":[{"text":"So likewise the Father is Almighty, the Son is Almighty, the Holy Ghost is Almighty,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.14"]},"diffs":[],"page":null,"leaf":null},{"number":14,"text":"yet they are not three Almighties, but one Almighty.","segments":[{"text":"yet they are not three Almighties, but one Almighty.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.14"]},"diffs":[],"page":null,"leaf":null},{"number":17,"text":"So likewise the Father is Lord, the Son is Lord, the Holy Ghost is Lord;","segments":[{"text":"So likewise the Father is Lord, the Son is Lord, the Holy Ghost is Lord;","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.16"]},"diffs":[],"page":null,"leaf":null},{"number":18,"text":"yet are they not three Lords, but one Lord.","segments":[{"text":"yet are they not three Lords, but one Lord.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.16"]},"diffs":[],"page":null,"leaf":null},{"number":19,"text":"For like as we are compelled by the Christian Verity to acknowledg every Person by himself to be God and Lord,","segments":[{"text":"For like as we are compelled by the Christian Verity to acknowledg every Person by himself to be God and Lord,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.17"]},"diffs":[],"page":null,"leaf":null},{"number":20,"text":"so are we forbidden by the Catholick Religion to say there be three Gods, or three Lords.","segments":[{"text":"so are we forbidden by the Catholick Religion to say there be three Gods, or three Lords.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.17"]},"diffs":[],"page":null,"leaf":null},{"number":21,"text":"The Father is made of none, neither created, nor begotten.","segments":[{"text":"The Father is made of none, neither created, nor begotten.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.18"]},"diffs":[],"page":null,"leaf":null},{"number":22,"text":"The Son is of the Father alone, not made nor created, but begotten.","segments":[{"text":"The Son is of the Father alone, not made nor created, but begotten.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.18"]},"diffs":[],"page":null,"leaf":null},{"number":23,"text":"The Holy Ghost is of the Father, and the Son, neither made nor created, nor begotten but proceeding.","segments":[{"text":"The Holy Ghost is of the Father, and the Son, neither made nor created, nor begotten but proceeding.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.18"]},"diffs":[],"page":null,"leaf":null},{"number":24,"text":"So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.","segments":[{"text":"So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.19"]},"diffs":[],"page":null,"leaf":null},{"number":25,"text":"And in this Trinity none are afore nor after another, none is greater or less then another,","segments":[{"text":"And in this Trinity none are afore nor after another, none is greater or less then another,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.20"]},"diffs":[],"page":null,"leaf":null},{"number":26,"text":"but the whole three Persons be coeternal and coequal.","segments":[{"text":"but the whole three Persons be coeternal and coequal.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.20"]},"diffs":[],"page":null,"leaf":null},{"number":27,"text":"So that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped.","segments":[{"text":"So that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.20"]},"diffs":[],"page":null,"leaf":null},{"number":28,"text":"He therefore that will be saved, must thus think of the Trinity.","segments":[{"text":"He therefore that will be saved, must thus think of the Trinity.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.21"]},"diffs":[],"page":null,"leaf":null},{"number":29,"text":"Furthermore ’tis necessary to everlasting Life, that we also rightly believe the Incarnation of our Lord Jesus Christ.","segments":[{"text":"Furthermore ’tis necessary to everlasting Life, that we also rightly believe the Incarnation of our Lord Jesus Christ.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.22"]},"diffs":[],"page":null,"leaf":null},{"number":30,"text":"For the Right Faith is, that we believe and confess, that our Lord Jesus Christ the Son of God is God and Man,","segments":[{"text":"For the Right Faith is, that we believe and confess, that our Lord Jesus Christ the Son of God is God and Man,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":31,"text":"God of the Substance of the Father, begotten before the World, and Man of the Substance of his Mother born in the World;","segments":[{"text":"God of the Substance of the Father, begotten before the World, and Man of the Substance of his Mother born in the World;","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":32,"text":"perfect God, and perfect Man, of a reasonable Soul and Humane Flesh subsisting;","segments":[{"text":"perfect God, and perfect Man, of a reasonable Soul and Humane Flesh subsisting;","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":33,"text":"equal to the Father as touching his Godhead, Inferior to the Father as touching his Manhood;","segments":[{"text":"equal to the Father as touching his Godhead, Inferior to the Father as touching his Manhood;","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":34,"text":"who although he be God and Man, yet is not two, but one Christ;","segments":[{"text":"who although he be God and Man, yet is not two, but one Christ;","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":35,"text":"one, not by convertion of the Godhead into Flesh, but by taking of the Manhood into God;","segments":[{"text":"one, not by convertion of the Godhead into Flesh, but by taking of the Manhood into God;","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":36,"text":"one altogether not by confusion of Substance, but by Unity of Person.","segments":[{"text":"one altogether not by confusion of Substance, but by Unity of Person.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":37,"text":"For as the reasonable Soul, and Flesh is one Man, so God and Man is one Christ,","segments":[{"text":"For as the reasonable Soul, and Flesh is one Man, so God and Man is one Christ,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":38,"text":"who suffered for our Salvation, descended into Hell, rose again the third Day from the dead,","segments":[{"text":"who suffered for our Salvation, descended into Hell, rose again the third Day from the dead,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":39,"text":"he ascended into Heaven, sitteth on the Right-Hand of God the Father Almighty,","segments":[{"text":"he ascended into Heaven, sitteth on the Right-Hand of God the Father Almighty,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":40,"text":"from whence he shall come to judg the quick and the dead.","segments":[{"text":"from whence he shall come to judg the quick and the dead.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.23"]},"diffs":[],"page":null,"leaf":null},{"number":41,"text":"At whose coming all Men shall rise again with their Bodies,","segments":[{"text":"At whose coming all Men shall rise again with their Bodies,","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.24"]},"diffs":[],"page":null,"leaf":null},{"number":42,"text":"and give an Account for their own Works:","segments":[{"text":"and give an Account for their own Works:","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.24"]},"diffs":[],"page":null,"leaf":null},{"number":43,"text":"and them that have done good, shall go into Life everlasting; and them that have done Evil, into everlasting Fire.","segments":[{"text":"and them that have done good, shall go into Life everlasting; and them that have done Evil, into everlasting Fire.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.24"]},"diffs":[],"page":null,"leaf":null},{"number":44,"text":"This is the Catholick Faith &c. Which every one should believe faithfully.","segments":[{"text":"This is the Catholick Faith &c. Which every one should believe faithfully.","proofs":[],"refs":[],"note":null}],"relations":{"orthodox1679":["38.24"]},"diffs":[],"page":null,"leaf":null}],"entries":[],"text":"Whosoever will be saved before all things, it is necessary that he hold the Catholick Faith, which Faith unless every one do keep undefiled, without doubt he shall perish everlastingly. And the Catholick Faith is this, That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, another of the Holy Ghost, but the Godhead of the Father, of the Son, of the Holy Ghost is all one, the Glory equal, the Majesty coeternal. Such as the Father is, such is the Son, such is the Holy Ghost. The Father uncreate, the Son uncreate, the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, the Holy Ghost incomprehensible. The Father eternal, the Son eternal, the Holy Ghost eternal, yet are they not three eternals, but one eternal. Also there is not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son is Almighty, the Holy Ghost is Almighty, yet they are not three Almighties, but one Almighty. So likewise the Father is Lord, the Son is Lord, the Holy Ghost is Lord; yet are they not three Lords, but one Lord. For like as we are compelled by the Christian Verity to acknowledg every Person by himself to be God and Lord, so are we forbidden by the Catholick Religion to say there be three Gods, or three Lords. The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made nor created, but begotten. The Holy Ghost is of the Father, and the Son, neither made nor created, nor begotten but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none are afore nor after another, none is greater or less then another, but the whole three Persons be coeternal and coequal. So that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved, must thus think of the Trinity. Furthermore ’tis necessary to everlasting Life, that we also rightly believe the Incarnation of our Lord Jesus Christ. For the Right Faith is, that we believe and confess, that our Lord Jesus Christ the Son of God is God and Man, God of the Substance of the Father, begotten before the World, and Man of the Substance of his Mother born in the World; perfect God, and perfect Man, of a reasonable Soul and Humane Flesh subsisting; equal to the Father as touching his Godhead, Inferior to the Father as touching his Manhood; who although he be God and Man, yet is not two, but one Christ; one, not by convertion of the Godhead into Flesh, but by taking of the Manhood into God; one altogether not by confusion of Substance, but by Unity of Person. For as the reasonable Soul, and Flesh is one Man, so God and Man is one Christ, who suffered for our Salvation, descended into Hell, rose again the third Day from the dead, he ascended into Heaven, sitteth on the Right-Hand of God the Father Almighty, from whence he shall come to judg the quick and the dead. At whose coming all Men shall rise again with their Bodies, and give an Account for their own Works: and them that have done good, shall go into Life everlasting; and them that have done Evil, into everlasting Fire. This is the Catholick Faith &c. Which every one should believe faithfully."},{"version":"0.1.71","id":"nicene","kind":"creed","title":"Creed of Nicaea","short":null,"aliases":["Nicene Creed","Nicene Creed of 325","Creed of the 318 Fathers"],"authors":["Council of Nicaea"],"tradition":["ecumenical"],"language":"en","translation":{"from":"grc","of":null,"by":null,"year":null},"dates":{"written":325,"first_published":null,"adopted":[{"by":"Council of Nicaea","year":325}]},"year":325,"edition":"As printed in An Orthodox Catechism, 1680","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Orthodox Catechism","edition":"As printed in An Orthodox Catechism, 1680","published":1680,"place":"London","catalog":["Wing C5364"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680","pdf":"https://assets.symbolics.dev/821d008f8e53b124850a6a039e5cfc3e149bd473a614ad728b626a1d820926fb/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680.pdf","sha256":"821d008f8e53b124850a6a039e5cfc3e149bd473a614ad728b626a1d820926fb","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680/bim_early-english-books-1641-1700_an-orthodox-catechism-_collins-hercules_1680.pdf"},"transcription":{"from":"unknown","checked":[]},"license":"public-domain","notes":"The creed of the Council of Nicaea (325), which ends with its anathemas, in the English Hercules Collins printed after An Orthodox Catechism, not a text of its own. The creed churches confess as “the Nicene Creed” is its enlargement at Constantinople in 381, `nicene381`."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/nicene","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":"We believe in one God, the Father Almighty maker of all things, visible and invisible, and in one Lord Jesus Christ, the Son of God, the only begotten Son of the Father, that is, of the Substance of the Father, God of God, Light of Light, very God of very God, begotten, not made being of one Substance with the Father, by whom all things were made, both the things in Heaven, and the things in Earth; who for us Men, and for our Salvation, came down and was incarnate, he was made Man, he suffered and arose the third Day, he ascended into the Heaven, he shall come to judg both the quick and the dead; And we believe in the Holy Ghost. Therefore they which say there was a time when he was not, before he was begotten; or that he had this Beginning of nothing; or that he is of another Substance, or Essence, or that affirm the Son of God to be made, or to be convertible or mutable, these the Catholick and Apostolick Churches of God doth pronounce for accursed."},{"version":"0.1.71","id":"nicene381","kind":"creed","title":"Nicene Creed","short":null,"aliases":["Niceno-Constantinopolitan Creed","Nicene-Constantinopolitan Creed","Constantinopolitan Creed","Creed of the 150 Fathers"],"authors":["First Council of Constantinople"],"tradition":["ecumenical"],"language":"en","translation":{"from":"grc","of":null,"by":null,"year":null},"dates":{"written":381,"first_published":null,"adopted":[{"by":"First Council of Constantinople","year":381},{"by":"Council of Chalcedon","year":451}]},"year":381,"edition":"The King’s printers’ folio, 1662","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3/page/n309","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Book of Common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church, according to the Use of the Church of England","edition":"The King’s printers’ folio, 1662","published":1662,"place":"London","catalog":["Wing B3622"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3/page/n309","pdf":"https://assets.symbolics.dev/807c000e593d480b441a544a5af6cd98eda967a02991043c8b8eb7046f1f142a/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3.pdf","sha256":"807c000e593d480b441a544a5af6cd98eda967a02991043c8b8eb7046f1f142a","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3/bim_early-english-books-1641-1700_the-book-of-common-praye_1662_3.pdf"},"transcription":{"from":"scan","checked":[{"against":"eebo-tcp:A28758","by":"Claude, for cco3","date":"2026-10-28","scope":"all"}]},"license":"public-domain","notes":"The Creed of the Communion service of the Book of Common Prayer of 1662, as its first printing has it (sig. V3v), with the Western “and the Son” (*filioque*) and without “holy” before “Catholick”. The printing is black letter; its long s is printed s, and its u and v as we write them. The 1693 printing (Wing B3687, EEBO-TCP A28758) has the same words, but “Catholic”. In the United Kingdom the Prayer Book’s text is the Crown’s, under its letters patent; elsewhere it is in the public domain."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/nicene381","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":"I Believe in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible:\n\nAnd in one Lord Jesus Christ, the only begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father, By whom all things were made: Who for us men, and for our salvation came down from heaven, And was incarnate by the holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end.\n\nAnd I believe in the holy Ghost, The Lord and giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the prophets. And I believe one Catholick and Apostolick Church. I acknowledge one Baptism for the remission of sins, And I look for the Resurrection of the dead, And the life of the world to come. Amen."},{"version":"0.1.71","id":"chalcedon451","kind":"creed","title":"Chalcedonian Definition","short":null,"aliases":["Definition of Chalcedon","Symbol of Chalcedon","Chalcedonian Creed"],"authors":["Council of Chalcedon"],"tradition":["ecumenical"],"language":"en","translation":{"from":"grc","of":null,"by":null,"year":null},"dates":{"written":451,"first_published":null,"adopted":[{"by":"Council of Chalcedon","year":451}]},"year":451,"edition":"Philip Schaff’s translation, 1877","source":"https://archive.org/details/creedsofchristen02scha/page/62","image":null,"modernized":null,"exposition":null,"on":null,"commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Creeds of Christendom, with a History and Critical Notes, vol. 2, The Greek and Latin Creeds","edition":"Philip Schaff’s translation, 1877","published":1877,"place":"New York","catalog":[],"original":"https://archive.org/details/creedsofchristen02scha/page/62","pdf":"https://assets.symbolics.dev/021e8ff9cbc68c9fbdb0d237d8dc52c74d7d91aa21eefedd392cea44b54fb9b7/creedsofchristen02scha.pdf","sha256":"021e8ff9cbc68c9fbdb0d237d8dc52c74d7d91aa21eefedd392cea44b54fb9b7","pdf_source":"https://archive.org/download/creedsofchristen02scha/creedsofchristen02scha.pdf"},"transcription":{"from":"https://ccel.org/ccel/schaff/creeds2.iv.i.iii.html","checked":[{"against":"scan","by":"Claude, for cco3","date":"2026-10-28","scope":"all"}]},"license":"public-domain","notes":"Schaff’s English of the confession the Council adopted at its fifth session, 22 October 451, from his “The Symbol of Chalcedon” (pp. 62–63), without the Council’s preamble or his footnotes; the words in brackets and the italics are his. He reads “in two natures” (ἐν δύο φύσεσιν), as the Latin does. CCEL’s transcription has “Christ, as” where the printing has “Christ; as”."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":0,"url":"/api/v1/documents/chalcedon451","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[],"clauses":[],"entries":[],"text":"We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [coessential] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, *inconfusedly, unchangeably, indivisibly, inseparably*; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ; as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us."},{"version":"0.1.71","id":"explicatory1675","kind":"commentary","title":"An Explicatory Catechism","short":null,"aliases":["An Explanation of the Assemblies Shorter Catechism"],"authors":[],"tradition":["reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1675,"adopted":[]},"year":1675,"edition":"Henry Mortlock’s printing, 1675","source":"https://archive.org/details/bim_early-english-books-1475-1640_an-explicatory-catechism_vincent-thomas_1675","image":{"url":"/downloads/v1/images/explicatory1675.jpg","width":200,"height":250,"alt":"Title page of An Explicatory Catechism (London, 1675), the printing this text follows; its author is unknown","credit":"Title page, printed for Henry Mortlock, London, 1675 (EEBO’s film)","source":"https://archive.org/details/bim_early-english-books-1475-1640_an-explicatory-catechism_vincent-thomas_1675","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Explicatory Catechism, or, An Explanation of the Assemblies Shorter Catechism. Wherein those Principles are enlarged upon especially, which obviate the great and growing Errors of Popery","edition":"Henry Mortlock’s printing, 1675","published":1675,"place":"London","catalog":["Wing V434","ESTC R220763"],"original":"https://archive.org/details/bim_early-english-books-1475-1640_an-explicatory-catechism_vincent-thomas_1675","pdf":"https://assets.symbolics.dev/9e48d186b4c8396c2c2058f2fc8089eed1944d1410e041c7bbb5b074eaa58f06/bim_early-english-books-1475-1640_an-explicatory-catechism_vincent-thomas_1675.pdf","sha256":"9e48d186b4c8396c2c2058f2fc8089eed1944d1410e041c7bbb5b074eaa58f06","pdf_source":"https://archive.org/download/bim_early-english-books-1475-1640_an-explicatory-catechism_vincent-thomas_1675/bim_early-english-books-1475-1640_an-explicatory-catechism_vincent-thomas_1675.pdf"},"transcription":{"from":"eebo-tcp:A64986","checked":[]},"license":"public-domain","notes":"Anonymous; its epistle to the reader is signed “Your Friend for Eternity”. Wing, ESTC and EEBO-TCP catalogue it under Thomas Vincent, but it is not his *Explicatory Catechism* (1673), “Wherein all the Answers in the Assemblies Catechism are taken abroad in Under-Questions and Answers”, which asks and answers other questions. Imported from EEBO-TCP A64986 by `scripts/import-tcp.mjs` (`--kind commentary`), and not yet proofread against the scan. The scan is EEBO’s film of Wing V434, at archive.org, with Henry Mortlock’s imprint of 1675, despite its identifier’s “1475-1640”; archive.org’s other film of 1675 (`bim_early-english-books-1641-1700_an-explicatory-catechism_vincent-thomas_1675`) is Wing V434A, and the printing of 1687 Wing V435."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":107,"url":"/api/v1/documents/explicatory1675","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"acts-8-30","title":"Acts 8. 30. Understandest thou what thou readest?","text":"GOD avouched *Israel* to be his peculiar people; *In Iudah is God known, his Name is great in Israel.*[^1] God erected a partition-wall between the Jew and the Gentile;[^2] but Christ took it down, *And now in every Nation be that feareth God, and worketh righteousness is accepted with him.*[^3] And this *Ethiopian* Eunuch, although of the Line of cursed *Ham,* becomes a Believer upon *Philip*’s Preaching to him Jesus.[^4] We see how that not many wise men after the flesh, not many mighty, not many noble are called: Yet there are some of the most Noble, and Officers of great honour and trust, whom God is pleased to call over to himself. Of this chosen and royal Priesthood, whom God called out of darkness into his marvellous light, were *David, Solomon, Iehoshaphat.* You may read *David*’s conquests, 2 *Sam.* 8. and 10. Chapters; *Solomon*’s honour, 2 *Chron.* 1. 12. How the Realm of *Iehoshaphat* was quiet, for his God gave him rest round about, 2 *Chron.* 17. 6. and 20. 30. And you see of what Authority this Eunuch was under *Candace* Queen of the *Ethiopians,* Verse 27. *The Law is our School-master to bring us unto Christ:*[^5] Yea even Proselytism it self is here an Introduction to such a blessing. *Philip* had a Vision, and therein an Angel from Heaven spake unto him, to go towards the South, unto the way that goeth down from *Ierusalem* to *Gaza,* which is desart; where he light on the *Ethiopian* Eunuch, *Vers.* 26, 27. And finding him studious of the way of God, reading the Evangelical Prophet, *vers.* 28. by prophetick divine efflation, or revelation he is directed to go near to the Chariot, and speak to him, *vers.* 28. The which he did with the greatest readiness, running to the Chariot, and there hearing him read *Esaias* the Prophet, said to him in the words of the Text, *Vnderstandest thou what thou readest?* Which words we may call the Deacons serious profitable question to the Eunuch with set purpose (according to the guidance of Gods Spirit) to be an Interpreter unto him. The division of the words would be more curious than useful.\n\nThat every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures, is here to be supposed, as implied in the godly practice of this Eunuch: the Doctrinal truth to be insisted upon as more express is this,\n\n*Doct.* That we ought not to content our selves with the bare reading of the holy Scriptures, but should labour to understand what we read of them. And here you have, 1. The proof of this Doctrine. 2. Some Rules for the better understanding the holy Scriptures.\n\n3\\. The Application.\n\n1\\. This Doctrine is proved—\n\n1\\. By the practice of the Church of God in all Ages: Read *Neh.* 8. 8. and this practice was not abrogated by Christ or his Apostles, but ratified and confirmed. Christ expounded to the two Disciples that went to *Emaus* in all the Scriptures,[^6] the things concerning himself. And you find Christ reading the Book of *Esaias* the Prophet, and expounding that Scripture of himself, as that day fulfilled in their ears by his Preaching to them. You find the Apostle *Iames* alledges this, why they should not require or force them to be Circumcised, who from Gentiles turned Christians; for *Acts* 15. 21. saith he, *Moses of old hath in every City them that Preach him, being read in the Synagogues every Sabbath day.* As if he had said▪ Nor need we Jews to fear that this will bring a contempt upon *Moses,* or our Law; For the contrary appears by the Christian practice, even where these Proselytes of the Gentiles are, there the Books of *Moses,* as hath been customary from of old, are still continued among them, to be read aloud in the Synagogue every Saturday, (to which the Council of *Laodicea* did after add the reading of a Chapter in the New Testament) to signifie their respect to the Mosaical Law, and their not offering it contempt among the Proselytes, though they did not require them to be Circumcised: And *Acts 13. 15, &c.* you may read *Paul*’s approbation, continuation, and recommendation of this laudable custom to us by his own practice. And that all Nations may be taught our of the holy Scriptures the things that are commanded them of Christ,[^7] he hath promised his special presence with Ministers unto the end of the world. Now to him that shall Question this in our daies, I shall give him the two Disciples answer to Christ; art thou only a stranger in *Ierusalem,* and hast not known the things which have been, and are of ordinary practice with us every Lords day?\n\n2\\. By the command of God, *Ioh.* 5. 39. with *Prov▪ 2. 4, 5. Till I come give attendance to reading, to Exhortation, to Doctrine,* i. e. Betwixt this and the time of my coming to thee, see thou be diligent in performing thy office in the several parts of it, expounding the Scriptures, confirming Believers, and admonishing them of any fault or danger, and instructing the ignorant or unbelievers.\n\nSome few Rules for the better understanding, and our more profitable reading the holy Scriptures: And these are either Antecedent, Concomitant, or Subsequent.\n\n## 1. Antecedent Rules\n\n1\\. We must pray and beg of God wisdom to understand the Scriptures.[^8] We must pray with *David,* that God would open our eyes, that we may behold wondrous things out of his Law. We must pray that God would acquaint us with the mysterie of the Gospel; For if the Gospel be hid,[^9] it is hid to those that are lost.\n\n2\\. We must lay aside all vain conceit of our own wisdom, be humble and hearken to God alone, speaking in the Scriptures. God hath so disposed the way to Heaven, that the most ignorant and most humble, not the most illuminate and most proud, shall be most ready to receive and embrace the Gospel.[^10]\n\nAnd we must account our own wisdom foolishness,[^11] that we may know the holy Scriptures, which are able to make us wise unto Salvation. We must lie low in the fight and sense of our own ignorance, arguing thus with our selves; Have we lived so long, and read the Scriptures so often, and know so little of them! Let us thus be wail our ignorance, for the humble God will teach. The rain falls upon the Rock, but rests not there, that it may make the Valleys fruitful: Divine heavenly wisdom will not rest upon a proud heart, but will enrich the lowly with its treasures.\n\nWe must hearken to God alone, speaking in the Scriptures. *Humanum est errare,* there is no infallible Judge upon Earth. If any man Preach any other Doctrine unto us, than that we have received from the Canonical Scriptures,[^12] let him be accursed. If Pope or Council, or Pope and General Council agreeing together, decree or determine any thing against or besides the holy Scriptures; Let God be True, and every man a Lyar, in this case we are not to attend to a Thus faith a Father, or a Pope, or Council, *&c.* but to a Thus saith the Lord.\n\n3\\. We must go to the Scriptures without prejudice. *Non referendus est sensus, sed auferendus;* We must not bring but take our sense from the Scriptures; lest we wrest them to our own destruction. Take care no body plunder you, rob you of all that you have, your principles of Christian knowledge through Philosophy, or by such vain, empty, frothy, pretended knowledge and wisdom which the Gnosticks of old talked so much of,[^13] taken out of *Pythagoras;* together with the observances of the Mosaical Law, and very distant and contrary to Christian Divinity.\n\n4\\. We must go to the Scriptures with a mind purified by Faith and Repentance,[^14] and in which is the study of Piety. We must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life.\n\n5\\. We must go with reverence and love of the truth. We must go with reverence to the holy Scriptures,[^15] because of their Author and matter. We must go to the Scriptures as to the Oracles of God and the Laws of Heaven; the which we must stand in awe of, and be subject to for Conscience sake. We must go with the love of the truth although it be against flesh and blood, and thwart and contradict self and carnal interest in the world. The want of this love of the truth, is given as the reason of that fatal miscarriage of the Gnosticks,[^16] those carnal Christians.\n\n6\\. We must go to the Scriptures with full purpose of heart to do the Will of God, *Ioh. 7. 17. 2 Tit. 11. 12. Luk. 11. 28. The fear of the Lord is a step to wisdom,* Psal. 111. 10. Prov. 1. 7. *Quia finis Scripturae non est nuda scientia, sed praxis.*\n\n## 2. Concomitant Rules\n\n1\\. *Non est recedendum à litera legis abs que summa necessitate.* When the words of Scripture may, without any incommodity or incongruity, be taken properly, and as they sound and lie in the Text, they ought to be so taken: neither are they to be infl•cted to metaphors,[^17] or other Tropes, or improper senses, unless when out of the words taken properly some absurd interpretations should from thence be elicited, *Aug.* Hence it follows that they are the best Interpreters, who most promptly and apertly manifest the native and genuine sense. In which part without boasting it may be said that the Protestants exceed the Papists▪ and carry away the Palm: Because their Interpreters are wont 〈 in non-Latin alphabet 〉, as *Occumenius* saith in *Eph.* 5. to evert the propriety of speech, and to turn all things into the uncertain conjectures of Allegories. That what *Epiphanius* in *Nicolaitis* said of *Origen,* we may say of them, 〈 in non-Latin alphabet 〉, *Allegorice explicat quicquid potest;* He allegorized whatsoever he could. Indeed it is said that he interpreted literally *Matthew* 19. 12. and in the same sense became an Eunuch himself: And so the Papists in like manner interpret mostly in the Allegorie, excepting that known place, *This is my Body,* with a far greater and more dangerous mistake than that of *Origen*’s, of that kind of Eunuchs.\n\nBut this Head is too general to be laid down without some necessary cautions: Take these few,\n\n1\\. Augustini Regula tenenda est, *lib.* 3. de doctrina Christiana, *Cap. 5, 10, and* 11. Cavendum est nè figuratam locutionem ad literam accipiamus: & vice versa, nè locutio propria in figuratum sensum torqueatur. *Let’s take heed of taking figures literally, and of wresting the proper sense into figures.*\n\n2\\. It is to be supposed that some places of Scripture are true, both in the Type and Antitype, both in the literal and mystical sense. And, *Verba sacrae Scripturae sunt praegnantia, pariunt gemellos & sensum geminum admittunt.* The words of Sacred Writ are pregnant with matter, very fruitful, and sometimes bear twins and admit a double sense: And ’tis an unerring Rule in Divinity; Scripture is alwaies to be expounded in the largest sense; unless there be in or about the Text some particular restriction to limit it; and thus those words,[^18] *Let another take his Office,* are true both of *Doeg* and *Iudas.*\n\n3\\. It is to be observed, that in Prophecies some particulars agree to the Type, and not to the Truth; some to the Truth, and not to the Type; or to the Type in one sense, to the Truth in another. Take this Head because somewhat large in its particular branches.\n\n1\\. Some particulars agree to the Type and not to the Truth. *Psal.* 40. 12.\n\n2\\. Some to the Truth, and not to the Type. *Psal.* 16. 10. with *Acts* 2. 29. and 13. 35, 36, 37.\n\n3\\. Or to the Type in one sense, and to the Truth in another. So in those *Psalms* wherein *David* is a Type of Christ: As *Psal.* 2. and 16. and 22. and those in which *Solomon;* as *psal.* 45. and 72. Some things are spoken that must of necessity be understood of them in one Notion; of Christ in another. Of *Pharaoh*’s Daughter espoused to *Solomon;* and the Church to Christ; the one typified by the other, *Psal.* 45. the same may be said. *Gatak.* in *Isa.* 42.\n\nBut how may we know when we are to interpret in the literal, and when in the mystical sense?\n\nThese three Rules will in some measure direct us.\n\n1\\. The first is *Augustines* golden Rule, *Si praeceptiva locutio est aut flagitium aut facinus vetans,* &c. If it be a precept forbidding any lewdness, or commanding something profitable or beneficial, there is no figure in the words, *Take, eat,*[^19] *this do in remembrance of me. This do ye, as oft as ye drink it, in remembrance of me.* Indeed, *This is my Body,* &c. cannot be taken in the literal sense, for the reasons to be mentioned afterwards; But *take, eat,* &c. because a preceptive speech, and commanding a necessary profitable duty, and I am afraid a much neglected duty too, we are not to suppose a figure in the words. If there be sins of[^20] Omission, as without controversie there are; then those who have not communicated in this Ordinance, or not frequently, cannot but be found guilty of a dangerous sinful neglect. Nothing but ignorance and Phanaticism in the most proper and literal sense can turn this divine precept into an Allegory. Some are so fond as to think that this Precept imports no more than feeding upon Christ out of and in contempt of this Sacrament: Such self-conceited Gnosticks cannot rationally expect the Churches welcom, *Eat O Friends, drink, yea drink abundantly, O beloved.* And if ever such Spiritualists were really fed by Christ, they were no doubt better fed than taught. But if any man seem to be contentious, we have not so learned Christ, neither the Churches of God.\n\n2\\. When the Text taken properly affords a fit sense, nor doth ought appear in the Context, or other places collated that may cross it, it is not safe running into metaphorical senses. And thus we understand those Buyers and Sellers, whom our Saviour cast out of the Temple, *Mat.* 21. 12. in the Letter, and not in the Allegory; although some Novellists of our times, giving way to their own luxuriant fancies, have turned this, and all the History of the Gospel into a mysterie, or rather a groundless conceit of their own brains.\n\n3\\. Indeed when the words taken in the Letter are absurd and contradictory to sense and reason, we must of necessity apply our selves to the figurate sense. And surely he is bruitish and hath not the understanding of a man, that will Interpret against all sense and reason. Reason doth not contradict sense, nor Faith reason, but only correct them when they exercise themselves in great matters, and in things too high for them, and beyond their Sphear: And ’tis fit that sense should give place to reason, and reason to Faith; as it did in *Abraham*’s case, who, *Rom* 4. 18. [against Hope, or rather beyond Hope] (as the words may be better rendred) *i. e.* above all causes, arguments and appearances of natural Hope, such as reason and humane understanding could afford or reach to [believed in Hope] *i. e.* in Hope grounded upon the truth and power of God. For although there be in Scripture,[^21] 〈 in non-Latin alphabet 〉, some things hard to be understood, yet there is nothing in it repugnant to right reason. Although in this life and imperfect state, we see 〈 in non-Latin alphabet 〉, through a glass darkly, and do know 〈 in non-Latin alphabet 〉, but in part; And, *Quoad nos,* there may not alwaies be *ratio rei (creditae*) yet there is alwaies *ratio credendi;* Because infinite wisdom cannot be deceived, and infinite goodness will not deceive. And according to the forementioned Rules, we may be satisfied against the Papists literal interpretation of that known place, *This is my Body.*\n\n1\\. Because the letter is contrary and repugnant to our senses; which the Scripture it self intimates to be of infallible certainty.\n\n2\\. It is absurd and contradictive of right reason.\n\n3\\. There appears much in the context to cross it, nothing at all to countenance it.\n\n4\\. Because other places collated, expresly thwart and contradict it.\n\n2\\. *Rule.* Let the fuller Scripture make out the shorter. We must compare the shorter place with the larger, *i. e.* the place that speaks but briefly of a thing, with some other that speaks of it more at large, common observation tells us, that ’tis not the right method to read abstracts first; because though they be fuller of matter, they are fuller likewise of obscurity. And sometimes that of the learned *Bacon* proves true, That Epitomes are the corruptions and moths of Histories. Epitomes give us the substance of a matter; but full Narratives must clear it up to us, with all its due circumstances. A compendium gives us the Quintessence; Vertue, Force and Spirit of a thing; but the History at large is necessary to the right understanding of it.\n\n3\\. Let the clearer Scripture clear the obscurer. We must compare the obscurer with the clearer, *i. e.* if any place occur which is more obscure, but elsewhere propounded to us in words that are more clear; we must have recourse to it to elucidate the former. We must compare *Moses* with the Prophets: Of all the Prophets *Esaias* speaks most clearly, who is therefore stiled the Evangelical Prophet, and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New: In the New Testament the Book of the Revelations is deemed (by those Interpreters that are wise unto sobriety, and not above what is written) to stand in most need of interpretation by the other written Revelations. The Sacred Scriptures are written very much historically; the Doctrines being interspersed with the History. Some Eyangelists speak more clearly than others; some most clearly of one part of the History of Christ, some of another; that all of them collated (without conspiring together by a contrived design) might give us the compleat History of Christ. That you may see the usefulness of this Rule, consult *Ioh.* 16. 16, 17, 18. with 28, 29 *verses* compared together.\n\n4\\. Let that Scripture determine the point that intends it. You must compare Scripture with Scripture, and you must compare them aright; compare the place that speaks, *ex casu,* occasionally of a matter, with some other, where it is the main design of the place. This Rule is to be attended unto in the Exposition of Parables: For, if we be strict observers of all by-passages in them; instead of Milk, we shall wring till blood cometh. We must remember that Allegories must not be strained too much, and that similitudes answer not in all Lines, but in the chiefest. Read for this purpose *Luke* 16.\n\n5\\. Out of the scope and intention of the writer is often collected the sense of his words. And the scope of the writer may be guessed at by the following circumstances, *viz. Quorsum, quibus, contra quos, quae, ex cujus personâ;* Why, to whom, against whom or what, of whose person, he writes, which last circumstance clears most passages, relating to the Eunuchs Question.\n\n6\\. Compare Antecedents and consequents in the place, whose sense is dubious, and it will much conduce to the right understanding of it. Where there is not light enough in the Text, there may be a light shining round about it, in the Context, to enlighten it.\n\n7\\. Negatives are more extensive than affirmatives. *Affirmativa non valent ubique ad semper, negativa ubique;* or thus, *Affirmativa valent semper, negativa ad semper.* When God saith, *Pray;* it is alwaies true, while in this probation-state, that we must pray; but it is not true that we must pray alwaies, *i.e.* do nothing but pray: But when ’tis said, *Thou shalt, not Kill,* &c. This is our duty at all times, there is no time wherein ’tis lawful to Kill, commit Adultery, *&c.*\n\n8\\. Let an exception straiten and narrow a general Rule.[^22] *Exceptio firmat Regulam in non exceptis, terminum praescribit in exceptis.* An exception confirms the Rule in things not excepted, and bounds it against the rest.\n\n9\\. *Non est distinguendum, ubi Lex non distinguit.* We must not distinguish where the Law doth not warrant it. *In Christ Iesus neither Circumcision availeth any thing,*[^23] *nor uncircumcision, but a new Creature.* If this Rule be attended unto, we shall easily understand how nice the distinctions of Conformity and non-conformity are, and how unavailable either of them will be in attaining Salvation for us without a reformed life.\n\n10\\. We must carefully distinguish of the Scripture, which speaks of the growth of the Church, from that which speaks of the infancy of it. And thus, as for the Discipline of the Church of *England,* our *English* Reformers considered what it was in the purest times of the first good Christ an Emperours, when the Church was in its growth: For the times of Persecution in the infancy of the Church (before temporal Princes embraced the Christian Faith) as they were most excellent times for doctrine and manners; so very unproper and unfit for a Pattern or example of outward Government and Policy. And doubtless, that Government is most excellent, both in the community as Christian, and in the special notion as reformed, that keepeth the middle way between the Pomp of superstitious Tyranny, and the meanness of Phanatick Anarchy: And this can be nothing else, but a well regulated moderate Episcopacy, according to this Rule.\n\n11\\. That which the Scripture holds forth at all times, must not be prejudiced by what may take in one particular case: although, *Necessitas est jus temporis,* Necessity be a Law in its time. This is a Rule at all times, Borrow and pay again: This must not be prejudiced by that of the *Israelites* borrowing of the *Egyptians.* This must not determine, *Ehud* destroyed *Eglon,* therefore thou shalt kill, because ’tis not safe arguing from particulars to general duties.\n\n12\\. Out of the Tradition and Interpretation of the truly Catholick Church, out of the consent of the Fathers; and of these, either of many or of few of them when eminent for sanctity or learning; out of the unanimous conspiration of Doctors and Interpreters, the true and literal sense of Holy Writ may be often cleared up unto us.\n\nBy universal Tradition is meant, *Quod ab omnibus, quod ubique, quod semper receptum fuit.* What all the Churches of Christ in all places, have ever successively received, that is universal Tradition; and he is no true Catholick that doth not receive it. Where there is a Catholick consent and harmony to bear witness to any Interpretation, and that sense is universally and solemnly accepted; as it will seem a wilful errour to depart from it, and to choose solitary and dangerous by-paths, where the open road is so free and safe; so what can be expected in such singularity, but many absurdities, and implications, and violences offered to the word and truth?\n\n13\\. We must interpret according to the Analogy of Faith.[^24] We must *hold fast the form of sound words.* Examine the Interpretations of the holy Scriptures by those three Forms, the Creed, the ten Commandments, and the Lords Prayer. Mistake not, you are not to examine the Scriptures by any thing else, nor the sense of them neither by any Creed farther than it contains it self within the very terms verbal or real of the holy Scriptures themselves. But as the Creed contains it self within such terms, we are to hold it fast as a form of sound words. And as by the ten Commandments, we may discern what are the words of God, and what are the Commandment of men; and by the Lords Prayer, what Petitions we are to put up to God, and what Prayers we are to say *Amen* to: so by the Creed we may know what doctrines are of God, and what of men: And let what will be pretended, if any man teach otherwise, and consent not to these wholesom words; he is proud, knowing nothing, he is of a corrupt mind, and reprobate concerning the Faith.\n\nI shall conclude this Head in the words of judicious Mr. *Calvin, Expertus pridem sum, & quidem saepius, quicunque de verbis pertinacius litigant, fovere occultum virus; ut magis expediat eos ultro provocare quàm in eorum gratiam obscurius loqui:* And the liberty of not using the very words of Scripture on some occasions, hath ever been accounted lawful in the Church of Christ; and is at some times very necessary for the obviating of growing Heresies.\n\nWhere all these Helps are either wanting, or do not avail us, as to some particulars and single clauses, not so necessary to be known; The Hebrew and Greek Idiotisms (elegancies or proprieties) may possibly guide us to the true and genuine sense and interpretation.\n\n## 3. Subsequent Rules\n\n1\\. We must pray again.[^25] *Orationi lectio, lectioni succedat Oratio.* We must pray and read, read and pray again.\n\n2\\. We must meditate upon the Scriptures we have read and understood, and that sometimes will lead us into the true meaning of those which in our course of reading we understand not: For Scripture will give light to Scripture.\n\n3\\. We must both before and after our reading the holy Scriptures, get the guidance of Gods holy Spirit. Methinks I hear God saying to each of you that are much in reading the holy Scriptures, *Vnderstand you what you read?* And you again saying to God, How can we, except thy holy Spirit guide us! *Ask my beloved in our Lord Iesus Christ, and it shall be given,* Luk. 11. 9, 13.\n\nSuffer the word of Exhortation; You that are much in reading the holy Scriptures; content not your selves with bare reading, but in the use of all attainable means endeavour to understand what you read of them.\n\nTo perswade hereunto take these two Motives.\n\n1\\. The bare reading of the holy Scriptures will be unprofitable to you. It will be to you as he that speaketh in an unknown tongue,[^26] whom none of you understandeth; or as he that speaketh into the air, whose speech is unfruitful. Indeed the Scripture is the Water of life, but to you the fountain is sealed. It is as the Garden of the Lord; But behold *Cherubims, and a flaming Sword,*[^27] *which turneth every way, to keep the way of the Tree of Life.* You are kept out of this Garden, while you are kept ignorant of the true sense and meaning of the Scripture, which is as the Soul and Life of it. It is a Vision, but the Vision becometh to you as the words of a Book that is Sealed, which men deliver to one that is learned, saying, Read this I pray thee; and he saith, I cannot, for it is Sealed. By what hath in brief been said, you see that the bare unintelligent reading of the holy Scriptures themselves,[^28] is in this like a a Graven Image which we are sure is profitable for nothing.\n\n2\\. But contrariwise, if you understand what you read, the Scripture of all writings, will be the most profitable unto you, 2 *Tim.* 3. 16. ’Tis by way of eminency called The Scripture, as the Original first writing, as the handwriting of God.\n\nIt is in *Genere materiae,* sufficient to save our souls. It is as that Tree mentioned,[^29] *Rev.* 22. 2. which bare twelve manner, and yielded her fruit every moneth; and the leaves of the Tree were for the healing of the Nations. There is more weight in one Sentence of Scripture than in all Orations, Declamations, Poets, Satyrs, and Philosophick invectives. It was a wise observation of *Scaliger,* that some passages in *Plato* are wiser than their Authour, and many excellent conceits are recollected from *Homer* and *Aristotle* they never dreamed of: But in the Word of God it is quite contrary, for after all the recollections that have been made by the most acute Sages of the world; we must say with the Queen of *Sheba* in another case, the one half hath not been told us. I shall therefore conclude this Exhortation and Discourse in the words of holy and learned *Baxter, As you love your Comfort, your Faith, your Hope, your Safety, your Innocency, your Souls, your Christ, your Everlasting Rest; Love, Reverence, Read, Search, Study, Obey, and stick close to the Scriptures.*\n\nFINIS.\n\n[^1]: Deut. 26. 18 Psal. 76. 1\n[^2]: Acts 10. 35\n[^3]: Gen. 9, and 10\n[^4]: 1 Cor. 1. 26\n[^5]: Gal. 3. 24\n[^6]: Luk. 24. 27 Luk. 4. 16, to the 22.\n[^7]: Mat. 28. 19, 20\n[^8]: Jam. 1. 5 Psa. 119. 18\n[^9]: 2 Cor. 4. 7\n[^10]: Mat. 11. 25\n[^11]: 2 Cor. 3. •\n[^12]: Gal. 1. 9\n[^13]: Col. 2. 8\n[^14]: Mark 1. 15 2 Tim. 3. 8 Jam. 1. 21 Isa. 55 1, 2, 3\n[^15]: 1 Thes▪ 2 13▪\n[^16]: 2 Thes. 2 10\n[^17]: Nunquam ad mataphoras •fugiendum est sine necessitate. B•\n[^18]: Psal. 109 8 and Acts 1 20.\n[^19]: 1 Cor. 11. 24, 25\n[^20]: Plura sunt peccata privativa quam positiva.\n[^21]: 1 Pet. 3. 16\n[^22]: Jer. 44 14, 27, 28 Mat. 19. 6 with 9.\n[^23]: Gal. 6. 15\n[^24]: Rom. 12. 6 2 Tim. 1. 13\n[^25]: Aug.\n[^26]: 1 Cor. 14. 2, 9, 14\n[^27]: Gen. 3. 24\n[^28]: Isa. 44. 10\n[^29]: Psal. 19. and 119."},{"name":"the-creed","title":"The Creed","text":"I Believe in God the Father Almighty▪ maker of Heaven and Earth: And in Iesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin *Mary,* suffered under *Pontius Pilate,* was Crucified, dead and buried, he descended into[^1] Hell, the third day he rose again from the dead, he ascended into Heaven, and sitteth on the right hand of God the Father Almighty, from thence he shall come to judge the quick and the dead: I believe in the Holy Ghost, the holy Catholick Church, the Communion of Saints, the forgiveness of Sins, the Resurrection of the Body, and the Life Everlasting. *Amen.*\n\n[^1]: That is, Continued in the state of the dead, and under the power of Death till the third day."},{"name":"the-lords-prayer","title":"The Lords Prayer","text":"Matth. 6.\n\nOVR Father which art in Heaven, Hallowed be thy Name. Thy Kingdom come. Thy Will be done on Earth as it is in Heaven. Give us this day our daily bread. And forgive us our Debts as we forgive our Debtors. And lead us not into temptation, but deliver us from evil: For thine is the Kingdom, and the Power, and the Glory for ever. *Amen.*"},{"name":"the-ten-commandments","title":"The Ten Commandments","text":"Exodus 20.\n\nGOD spake all these words, saying, I am the Lord thy God, which have brought thee out of the Land of *Egypt,* out of the House of Bondage.\n\n1\\. Thou shalt have no other Gods before me.\n\n2\\. Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth: Thou shalt not bow down thy self to them, not serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children, unto the third and fourth Generation of them that hate me: and shewing mercy unto thousands of them that love me and keep my Commandments.\n\n3\\. Thou shalt not take the Name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his Name in vain.\n\n4\\. Remember the Sabbath day to keep it holy: Six daies shalt thou labour and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattle, nor thy Stranger that is within thy Gates: For in six daies the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.\n\n5\\. Honour thy Father and thy Mother, that thy daies may be long upon the Land which the Lord thy God giveth thee.\n\n6\\. Thou shalt not Kill.\n\n7\\. Thou shalt not commit Adultery.\n\n8\\. Thou shalt not Steal.\n\n9\\. Thou shalt not bear false witness against thy Neighbour.\n\n10\\. Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-Servant, nor his Maid-Servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours."},{"name":"to-the-christian-reader","title":"To the Christian Reader; especially Heads of Families","text":"Those Catechisms may very well be esteemed the best, which are Explanatory of the Creed, ten Commandments and the Lords Prayer; because these Summaries or Abstracts contain the Essentials of the true Religion, or those choice truths which God would have us take extraordinary notice of in our course of reading the holy Scriptures: And therefore those that begin with Catechizing, begin the most easie and profitable way for any; because the weightier matters of the Law are not hard to be understood, and such words being Spirit and Life, and the very marrow of Christianity, must needs feed and nourish us up unto eternal life. I have fixed my thoughts upon the Assemblies shorter Catechism, because the Principles in it are mostly agreed upon by all sober intelligent unprejudiced Protestant Divines. You have also something of the nature of the two Covenants superadded to, or rather enlarged upon more particularly and expresly than in the Catechism. And because Catechisms ought to contain nothing but received truths, you have mostly the Explication of Antient and Modern Divines: And therefore, where you meet with any thing that is not so elaborate and exact, you may conclude it mine, and not theirs. Hearing occasionally a Discourse of a very learned and godly Divine out of *Deut. 6. 6, 7. [And these words which I command thee this day, shall be in thy heart: And thou shalt teach them diligently unto thy Children,* &c.] who recommended to Parents with the greatest earnestness the work of Catechizing; I shall make bold to transcribe a part of it, and offer it to publick view. You shall have, 1. His Reasons to prove that Parents ought diligently to Catechize or teach their Children [Servants also included.] 2. His Answers to the Objections against it. And 3. The Motives he laid down to provoke and stir up all Parents to this necessary duty.\n\n10\\. Reasons for the proof of it.\n\n1\\. Every man ought to promote the Glory of God, to advance the Kingdom of Christ, and to further the Salvation of others as far forth as they are able, and have opportunity to it. And can we effect these any better way? We pray, *Hallowed be thy Name. Thy Kingdom come, thy will be done:* Surely the coming of Christs Kingdom into our hearts is one way of his Kingdom’s coming.\n\n2\\. God hath set Parents in Authority over them, and they cannot improve it to better purpose. This is the most ancient Government. Before there was King or Common-wealth, there was Parental Government. This being most ancient, afterwards was the Priest and Prophet. God hath laid a command upon Children to obedience in the fifth Commandment, *Ephes.* 6. 1. Only Dignity requires duty; improve your authority for God, and use it to instruct your Household in the Word of God. Do not think you have done, till you have done this.\n\n3\\. Even nature it self dictates thus much. The Birds and Beasts of the field, yea the Sea-monsters take care of their young ones. If you do nothing but feed and cloath your Children, you do no more than Heathens, nay than brute beasts. ’Tis said of the Ostrich, *Job* 39. 16. that she is hardened against her young ones, as though they were not hers: And what do ignorant Parents less, who are hardened against their own Children who are parts of themselves?\n\n4\\. Children have Souls to be saved or damned, therefore some must take care of them, and the soul that sinneth must die. We see Children die as well as Aged persons.[^1] In Golgatha there are Skulls of all sorts: Yea, do but look into the Register of a Parish, and you shall see as many young as old have died in it. Children may die, and what if they die without knowledge, in their sins? better were it with those Children mentioned, 2 *Kings* 2. 23, 24. than these, *Isa.* 27. 11. 2 Thes. 1. 7, 8. Thus unchastised Children shall suffer; but the Parents shall not go Scot-free. If you would have them profit by the publick Ministry, you must Catechize them at home. To bring them to the publick before they be thus Catechized, is setting before them an hard loaf. You must give them milk at home, that they may be fit for higher truths in publick.\n\n5\\. Your Children are Children of wrath, and you have been instruments to conveigh this to them.[^2] They die, and that proves this. When your Children are sick, you forthwith go to the Physitian, and will you take no care of their Souls, inheriting their spiritual maladies from you? You may say as *David* to Abiathar, 1 Sam. 22. 22. I have occasioned the death of all the persons of thy Fathers house.\n\n6\\. What will become of Religion in future Ages, if Parents neglect this duty at present? If all Parents were as careless as some, the Church of God would soon cease on the earth, *Isa. 38. 19. The Father to the Children shall make known thy truth,* Psal. 78. 3, 4. *Which we have heard and known, and our Fathers have told us; We will not hide them from their Children, shewing to the Generation to come the praises of the Lord.* If we do not teach our Children how should they teach theirs? It was above two thousand years before the Scripture was written; how then was piety preserved but by one Generation teaching another? *Adam* taught his Children. The sacrificing of *Cain,* and *Abel*’s piety therein were both the fruit of *Adam*’s teaching. *Noah* taught his Children to *Abraham,* and he taught his houshold. *Isa.* 1. 9. Except the Lord of Hosts had left unto us a very small Remnant, we should have been as *Sodom,* and we should have been like unto *Gomorrah:* We should have been as Heathenish, as Paganish as they.\n\n7\\. God is highly pleased with piety in younger ones. The Lord had respect to *Abel* the younger; and *Enoch* of all the Patriarchs before the Flood the youngest, is said to please God. How was God pleased with the piety of *Samuel* and *Josiah?* And we read of *Jehojachin* that began very young to Reign; and did that which was evil in the sight of the Lord, 2 *Kings* 24. 8, 9. God takes notice of the evil as well as the good. Children might sing *Hosanna,*[^3] as well as cry bold-head, if they were taught. Iesus said, *Mat. 19. 14. Suffer little Children, and forbid them not to come unto me: for of such is the Kingdom of Heaven.* Of such, not untaught Children.\n\n8\\. You cannot expect the blessings of the Covenant, except you teach them the Commandments of God *Ps. 103. 17, 18. Dan.* 9. 4.\n\n9\\. Assure your selves, if you neglect this duty, God will require their blood at your hands, *Gen.* 9. 5. with *Acts* 20. 26. It is here with Parents as with Ministers; if you do not warn and teach them, God will require their blood at your hands. *Ezek.* 3. 18.\n\n*Object.* But teaching is the work of the Minister?\n\n*Answ.* It is not only his, but yours; his in publick, yours in your Families.\n\n10\\. Sin and corruption is so inherent in Children in their nature, that all the care of Ministers in publick, and Parents at home will be little enough to heal this plague of original corruption.[^4] This plague is like the Leprosie. There must be scraping, and if cleansing will not do, there must be pulling down. So that you see all is little enough: without teaching, your Children may perish, and you smart for it.\n\n*Object.* 1. But Children may do well that are not thus carefully instructed.\n\n*Answ.* 1. They may do well as to the outward man, they may prosper in the world. God may cause his Sun to shine upon the unjust and the unthankful. But Parents are to wish that their Children may do well as to the inward man, and prosper in their Souls, as *John* for his friend *Gaius, 3 Joh.* 2.\n\n2\\. They may perish eternally for want of Knowledge. *Hos.* 4. 6.\n\n3\\. If some Children happen to come to good, no thanks to such careless graceless Parents that neglect instruction at home.\n\n*Object.* 2. But we have known them that have been taught well enough to have made bad proof?\n\n*A.* 1. This is too sadly true, to be denied; But the fault may be in one of the Parents by their bad example: And Children as well as the conclusion in syllogizing will follow the worse and weaker part; yet this is blameworthy in Parents.\n\n2\\. Good Parents have severely smarted for their neglect of strict Discipline in their Families, and their over great fondness in cockering their Children, as you may read in *Eli* and *David. 1 Sam. 3. 13. 2 Sam* 13, and 14, and 15. 1 *Kings* 1. 6.\n\n3\\. But if the Children of good Parents prove bad, this should make us more diligent. If a Garden well weeded and kept down prove thus ill; Is this any encouragement to sloth, but rather a spur to double diligence?\n\nTwo or three Motives to excite to the Duty of Catechizing.\n\nLet it be remembred that you are not perswaded to invade the ministerial office, or to become of this or that Opinion or Party, but to fall forthwith upon the practice of a manifest, yet indispensable Duty.\n\n1\\. How doth the love of God dwell in your hearts, when they are hardened against your Children? *Simon, lovest thou me? then feed my Lambs.* They are Gods Children, and therefore you must bring them up in the nurture and admonition of the Lord. The Children of any in Covenant with God are called his Children, *Ezek.* 15. 21. When the woman of *Samaria* knew Christ, she desired that all her Neighbours might also know him.\n\n2\\. Are they not your Children? You shall diligently teach them to your Children; they are bone of your hone, and flesh of your flesh. Are we to instruct one another, and not our own Children?\n\n3\\. What a comfort will this be to you, if you faithfully discharge this most profitahle Duty! For,\n\n1\\. Such Parents shall have joy of their Children, *Prov. 23. 24. Ruth 4. 15. David* and *Bath sheba* had much comfort of *Solomon,* which they had not of their other Children.\n\n2\\. You shall have spiritual rejoycing, 2 *Joh.* 4.\n\n3\\. You will gain a good evidence of the truth of grace in your hearts.\n\n4\\. You that thus propagate piety shall sow good seed that will endure to many Generations, *Jer.* 33. 18.\n\n5\\. You may avoid many crosses and heart-breaking sorrows which negligent Parents ordinarily meet with. *Abraham* taught his Children, and see what comfort he had of them: He had a numerous Family 318. instructed Servants born in his own house [*Gen.* 14. 14.] and yet no disorder or disturbance there: He had a numerous Family, and yet a peaceable Family.\n\n1\\. *Abraham* Circumciseth *Ishmael,*[^5] and yet it was a painful Sacrament.\n\n2\\. *Isaac* makes no opposition when to be made a sacrifice to the Will of God.[^6]\n\n3\\. You have a religious Servant. *Gen.* 15, and 24.\n\n4\\. At his death he gives what portions he pleaseth, and yet you find no discord among them, *Gen.* 25. 5, 6. As you therefore desire peace in your Families, and in after Generations, bring them up in the fear of the Lord.\n\nOn the contrary, you Parents that teach your Children Arts and Trades, and not Gods Commandments; why, you are making way for your own cross and vexation; what heartbreaking will they be to you! As,\n\n1\\. In their matching. *Prov. 17. 21, 25. Gen.* 26. 34. 35.\n\n2\\. Their sins will be put upon your score; and have you not sins enough of your own?\n\n3\\. Their perishing will be put upon your account. Oh what fretting and cursing will there be at your meeting your Children in Hell! Have you not heard of Children that have cursed Parents upon the Gallows? Oh, when the Word of God tells you that some evil will befall your Children, how should this trouble you! As it was said of *Jeroboam,* that he made *Israel* to sin (for all that succeeded pursued his sins) even so you, by your cursed ignorance, negligence and sloth may propagate sin and misery from Generation to Generation, to your Children.\n\nWe are to look upon this duty as one of the prime Ordinances of divine institution: there was Family teaching before there was any other teaching. ’Tis the opinion of an eminent Divine, that more Children are seasoned with grace by instruction of Parents than by preaching. Towns are made up of Families, and where they are wicked in Towns, Kingdoms cannot be righteous. Our misery begins in bad Families. This duty of Catechizing therefore is of as great weight, as any which is commanded in the word of God. Thus far he whose name I shall conceal, because I have published it without his privity and consent, though I hope not against his liking and approbation. If any of you shall please diligently and impartially to examine Concordances, and most Catechisms; you will soon find that the former do furnish us rather with sounds than sense; and that in the latter, upon comparing the truths and the alledged Texts together, there is so wide a distance, that you will the better perceive the difficulty of our present undertaking (notwithstanding all the forementioned helps) than at first, possibly, you have imagined. If you find any pertinency of the Scriptures produced for confirmation of the truths they refer unto in this Explication, I know it will be acceptable to you, and it is no less than what I have endeavoured after. If you espie many proofs under any Principle of Religion, it is either because that the truths there are more weighty, or that the cavils against them are more than ordinary. If you expected the Scriptures at large, the numerosity of them gives you the reason against that.\n\nI had once some thoughts of illustrating the mysterie of the Trinity of Persons, by some apt Figure or Resemblance, and of placing it in the Catechism; but for the avoiding of all occasion of offence to the weak I have affixed it here: And of all Figures, *Keplers* Circle seems most artificial and correspondent with this glorious mystery.\n\nIN this Scheme or Figure you have a Center, and a Circumference, and an Inter space, and yet but one Circle: So that there are three Persons, and yet but one God. These three are not divided; For it is not a Center, or Interspace, separate from the Circumference: But these are distinguished in their incommunicable properties in their order, and in their operation (upon a supposition of motion) The Center is the beginning (as is easie to be observed in drawing the Circle) the Circumference is a resultance from the Center alone, the Interspace from the Center and the Circumference.\n\nThese are Co-equal; the Center and the Circumference, and the Interspace are equidistant every where, each one from other: And the Center is no more a Circle without a Circumference, than the Circumference and Interspace without a Center.\n\nConsubstantial; The Center is constituent of the Circle, not a part from but together with the Circumference and the Interspace.\n\nCo-eternal; It is no Center without a Circumference; and no sooner is the Circumference drawn, but you find the Interspace.\n\nDoubtless there is Vnity in Trinity in all things, had we but light and eyes to espy it.\n\nYou will find annexed to the Explication a Discourse out of *Acts* 8 30. where you will meet with some Rules (which have obtained in Divinity) for your better understanding, and more profitable reading the holy Scriptures: If you be of that select number that cannot content your selves with bare reading, but labour to understand what you read; they are chiefly and more especially designed for you. And that you may understand what you read, and remark in your course of reading the Sacred Scriptures, those truths more distinctly which will make you wise to Salvation, is the main purport and intent of this little piece, and intense desire of its Composer,\n\nYour Friend for Eternity.\n\n[^1]: 2 Cor. 5. 10\n[^2]: Psal. 51. 1, 5\n[^3]: Mat. 21. 15.\n[^4]: Levit. 14. 41, &c.\n[^5]: Gen. 17.\n[^6]: Gen. 22"}],"clauses":[],"entries":[{"number":1,"title":"What is the chief end of Man?","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is the chief end of Man?","answer":"Mans chief end is to glorifie God, and to enjoy him for ever.","segments":[{"text":"Mans chief end is to glorifie God, and to enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What do you mean by Mans chief end?","answer":"That which God did chiefly intend or aim at in making Man, and which Man is chiefly to intend.","segments":[{"text":"That which God did chiefly intend or aim at in making Man, and which Man is chiefly to intend.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Mans chief end to seek himself?","answer":"No.","segments":[{"text":"No.","proofs":["Hosea 10:1","Isaiah 5:2"],"refs":[{"printed":"Hosea 10:1","osis":["Hos.10.1"]},{"printed":"Isaiah 5:2","osis":["Isa.5.2"]}],"note":null}],"items":[]},{"question":"Is it to enjoy the pleasures, profits, and preferments of this World?","answer":"No.","segments":[{"text":"No.","proofs":["Psalm 4:6–7","1 John 2:15–16"],"refs":[{"printed":"Psalm 4:6–7","osis":["Ps.4.6-Ps.4.7"]},{"printed":"1 John 2:15–16","osis":["1John.2.15-1John.2.16"]}],"note":null}],"items":[]},{"question":"Is it to glorifie God, and to enjoy him for ever?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Mans chief Duty?","answer":"To glorifie God.","segments":[{"text":"To glorifie God.","proofs":["Proverbs 16:4","Romans 11:36"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"items":[]},{"question":"What is it to glorifie God?","answer":"To order all our actions to that end, that God might have the Glory.","segments":[{"text":"To order all our actions to that end, that God might have the Glory.","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null}],"items":[]},{"question":"What is Mans chief happiness?","answer":"To enjoy God for ever.","segments":[{"text":"To enjoy God for ever.","proofs":["Psalm 73:24–26"],"refs":[{"printed":"Psalm 73:24–26","osis":["Ps.73.24-Ps.73.26"]}],"note":null}],"items":[]},{"question":"How doth Man enjoy God?","answer":"Two waies 1. Here in this life, by an holy Communion with him in the Duties of his Worship, and in an upright Conversation 2. Hereafter in the life to come, in a glorious and immediate Communion with him in his Kingdom.","segments":[{"text":"Two waies 1. Here in this life, by an holy Communion with him in the Duties of his Worship,","proofs":["1 John 1:3"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null},{"text":"and in an upright Conversation","proofs":["Psalm 50:23","25:14"],"refs":[{"printed":"Psalm 50:23","osis":["Ps.50.23"]},{"printed":"25:14","osis":["Ps.25.14"]}],"note":null},{"text":"2. Hereafter in the life to come, in a glorious and immediate Communion with him in his Kingdom.","proofs":["1 Corinthians 13:12","Luke 13:28"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"Luke 13:28","osis":["Luke.13.28"]}],"note":null}],"items":[]},{"question":"May a man have another subordinate, or less principal end, besides the glorifying of God, and enjoying him for ever?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Thessalonians 4:11–12","1 Timothy 5:8","Proverbs 30:8","Psalm 144:15","Proverbs 3:8","Deuteronomy 12:19","14:27, 29","Malachi 3:8"],"refs":[{"printed":"1 Thessalonians 4:11–12","osis":["1Thess.4.11-1Thess.4.12"]},{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]},{"printed":"Proverbs 30:8","osis":["Prov.30.8"]},{"printed":"Psalm 144:15","osis":["Ps.144.15"]},{"printed":"Proverbs 3:8","osis":["Prov.3.8"]},{"printed":"Deuteronomy 12:19","osis":["Deut.12.19"]},{"printed":"14:27, 29","osis":["Deut.14.27","Deut.14.29"]},{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"note":null}],"items":[]},{"question":"What do you mean by a subordinate end?","answer":"That which a man intends, or aims at, in order to another end, or for some further end.","segments":[{"text":"That which a man intends, or aims at, in order to another end, or for some further end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May a man make any thing else his ultimate or principal end, besides glorifying and enjoying God?","answer":"No.","segments":[{"text":"No.","proofs":["John 11:4","Psalm 144:15"],"refs":[{"printed":"John 11:4","osis":["John.11.4"]},{"printed":"Psalm 144:15","osis":["Ps.144.15"]}],"note":null}],"items":[]},{"question":"Is the glorifying of God, and enjoying him for ever mans subordinate end, or else his ultimate and chief end?","answer":"Mans chief end.","segments":[{"text":"Mans chief end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the glorifying of God, and the enjoying him for ever joyned as one chief end of man?","answer":"Because God hath inseparably joyned them together, so that men cannot truly design, or seek the one without the other.","segments":[{"text":"Because God hath inseparably joyned them together, so that men cannot truly design, or seek the one without the other.","proofs":["Deuteronomy 30:19–20","Isaiah 55:3","John 17:3"],"refs":[{"printed":"Deuteronomy 30:19–20","osis":["Deut.30.19-Deut.30.20"]},{"printed":"Isaiah 55:3","osis":["Isa.55.3"]},{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[]}]}],"text":null},{"number":2,"title":"What Rule hath God given to direct us how we may glorifie and enjoy him?","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given to direct us how we may glorifie and enjoy him?","answer":"The Word of God which is contained in the Scriptures of the Old and New Testament, is the only way to direct us how we may glorifie and enjoy him.","segments":[{"text":"The Word of God which is contained in the Scriptures of the Old and New Testament, is the only way to direct us how we may glorifie and enjoy him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What direction must we follow that we may aright glorifie God, and enjoy him for ever?","answer":"We must follow the Rule God hath given us.","segments":[{"text":"We must follow the Rule God hath given us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Rule is that?","answer":"The Word of God.","segments":[{"text":"The Word of God.","proofs":["Psalm 119:16–17","Nehemiah 8:8","2 Timothy 4:2","Acts 11:19","2 Peter 1:18–19","Matthew 7:13","Acts 13:44","1 John 1:3"],"refs":[{"printed":"Psalm 119:16–17","osis":["Ps.119.16-Ps.119.17"]},{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"Acts 11:19","osis":["Acts.11.19"]},{"printed":"2 Peter 1:18–19","osis":["2Pet.1.18-2Pet.1.19"]},{"printed":"Matthew 7:13","osis":["Matt.7.13"]},{"printed":"Acts 13:44","osis":["Acts.13.44"]},{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null}],"items":[]},{"question":"Why is the Word of God called our Rule?","answer":"Because all Doctrines which we are bound to believe, must be measured or judged of; and all duties which we are bound to practise, must be squared or conformed unto this Rule.","segments":[{"text":"Because all Doctrines which we are bound to believe, must be measured or judged of; and all duties which we are bound to practise, must be squared or conformed unto this Rule.","proofs":["Galatians 6:16"],"refs":[{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null}],"items":[]},{"question":"Where is the Word of God contained?","answer":"It is contained in the Books of the Old and New Testament.","segments":[{"text":"It is contained in the Books of the Old and New Testament.","proofs":["Ephesians 2:20"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null}],"items":[]},{"question":"How are these Books called?","answer":"They are called the holy Scriptures.","segments":[{"text":"They are called the holy Scriptures.","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"items":[]},{"question":"Why are these Books so called?","answer":"Because they were written by Pen-men inspired by God infallibly to that end.","segments":[{"text":"Because they were written by Pen-men inspired by God infallibly to that end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you know that the Books of the Old and New Testament are the Word?","answer":"The Papists grant the Protestants, that all the Books which they receive are the certain Word of God.","segments":[{"text":"The Papists grant the Protestants, that all the Books which they receive are the certain Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But how will you convince an Infidel, that the Doctrine taught in these Books is the certain Word of God?","answer":"The Testimony of the Church is of great weight and importance in this matter. By the Church we understand the whole company of Believers, who have professed the true Faith; whether those who received the Doctrine of the holy Scriptures from the Prophets and Apostles, or those who lived after: whose Testimony 1. Is profitable to prepare the heart, and to move it to believe. 2. And of all humane Testimonies (whereby the Author of any Book that hath, is, or shall be extant, can be proved) the greatest, both in respect of the multitude, wisdom, honesty, faithfulness of the witnesses; and the likeness, constancy, and continuance of the Testimony it self. 3. But this Testimony is only humane. 4. Not the only, nor the chief whereby the Truth and Divinity of this Doctrine is confirmed. 5. Neither can it be the ground of Divine Faith and Assurance. And therefore besides this Testimony, There are four other several infallible Testimonies of Gods Spirit, which (though each of them alone is convincing, yet) all together make up that full evidence that will be Ground of Divine Faith and Assurance to an Infidel.","segments":[{"text":"The Testimony of the Church is of great weight and importance in this matter. By the Church we understand the whole company of Believers, who have professed the true Faith; whether those who received the Doctrine of the holy Scriptures from the Prophets and Apostles, or those who lived after: whose Testimony 1. Is profitable to prepare the heart, and to move it to believe. 2. And of all humane Testimonies (whereby the Author of any Book that hath, is, or shall be extant, can be proved) the greatest, both in respect of the multitude, wisdom, honesty, faithfulness of the witnesses; and the likeness, constancy, and continuance of the Testimony it self. 3. But this Testimony is only humane. 4. Not the only, nor the chief whereby the Truth and Divinity of this Doctrine is confirmed. 5. Neither can it be the ground of Divine Faith and Assurance. And therefore besides this Testimony, There are four other several infallible Testimonies of Gods Spirit, which (though each of them alone is convincing, yet) all together make up that full evidence that will be Ground of Divine Faith and Assurance to an Infidel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which are those four witnesses?","answer":"They are, 1. Antecedently▪ The Spirit of Prophecie, foretelling things to come so long before. 2. Constitutively, or inherently, The Image of God that unimitable character of Divinity which animates this Doctrine. 3. Concomitantly, The multitude of evident and uncontrolled Miracles wrought for this very end to confirm it. And 4. Subsequently, The extraordinary success it hath in the world, which will convince a very Infidel that it is the very Word of God.","segments":[{"text":"They are, 1. Antecedently▪ The Spirit of Prophecie, foretelling things to come so long before. 2. Constitutively, or inherently, The Image of God that unimitable character of Divinity which animates this Doctrine. 3. Concomitantly, The multitude of evident and uncontrolled Miracles wrought for this very end to confirm it. And 4. Subsequently, The extraordinary success it hath in the world, which will convince a very Infidel that it is the very Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first witness of the Spirit?","answer":"1. Antecedently, The Spirit of Prophecy.","segments":[{"text":"1. Antecedently, The Spirit of Prophecy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"A continuance of wonderful Prophecies, foretelling things to come, so long before, marked with their circumstances; not doubtful, like the Oracles of the Heathen, or Merlins Prophecies, but such as expressed the things and Persons by their Names, which had all in their times their certain performance; and therefore unto what can we attribute these infallible Predictions but to the inspiration of God?","segments":[{"text":"A continuance of wonderful Prophecies, foretelling things to come, so long before,","proofs":["Genesis 3:15","12:3","49:10","Daniel 9:24"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"12:3","osis":["Gen.12.3"]},{"printed":"49:10","osis":["Gen.49.10"]},{"printed":"Daniel 9:24","osis":["Dan.9.24"]}],"note":null},{"text":"marked with their circumstances; not doubtful, like the Oracles of the Heathen, or Merlins Prophecies, but such as expressed the things and Persons by their Names,","proofs":["2 Kings 13:2","23:16","Isaiah 45:1","Jeremiah 25:12","29:10","Ezra 1"],"refs":[{"printed":"2 Kings 13:2","osis":["2Kgs.13.2"]},{"printed":"23:16","osis":["2Kgs.23.16"]},{"printed":"Isaiah 45:1","osis":["Isa.45.1"]},{"printed":"Jeremiah 25:12","osis":["Jer.25.12"]},{"printed":"29:10","osis":["Jer.29.10"]},{"printed":"Ezra 1","osis":["Ezra.1"]}],"note":null},{"text":"which had all in their times their certain performance; and therefore unto what can we attribute these infallible Predictions but to the inspiration of God?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second witness of the Spirit?","answer":"2. Constitutively, or inherently The Image and superscription of God, (as Coin is known by the Image and superscription it beareth) or that unimitable character of Divinity not only imprinted on it, but intrinsecally animating and constituting it.","segments":[{"text":"2. Constitutively, or inherently The Image and superscription of God, (as Coin is known by the Image and superscription it beareth) or that unimitable character of Divinity not only imprinted on it, but intrinsecally animating and constituting it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein is the Image and superscription of God, or that unimitable character of Divinity which animates and constitutes this Doctrine, apparent?","answer":"It is apparent in the matter, and the method, and the stile.","segments":[{"text":"It is apparent in the matter, and the method, and the stile.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is the Image of God apparent in the matter?","answer":"1. As this Doctrine contains supernatural verities, such Divine and wonderful Truths as could never enter into the heart of man to conceive them, and the things the very Angels desire to look into.","segments":[{"text":"1. As this Doctrine contains supernatural verities, such Divine and wonderful Truths as could never enter into the heart of man to conceive them, and the things the very Angels desire to look into.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Declare this by some particular Instances.","answer":"It explicates unto us the Nature, Properties and high Acts of God, purely and holily. 2. It describes the Person of Christ, so fitly, excellently, and conveniently, that if the mind of man consider it attentively, it must acknowledge, it doth exceed the reach of a finite understanding. 3. It discovers to us the corruption and misery of man by nature, the incomprehensible Love of God in Iesus Christ towards man, that happy reconciliation (if we may so speak) of his Iustice and Mercy by his infinite wisdom, ordaining Iesus Christ to be our Mediator. 4. It unfolds the Covenant of Grace, which God made with man after his fall; all which can be drawn from no Fountain but Divine Revelation. 5. It teacheth also the whole Duty of Man, having Statutes and Iudgements incomparably wise and good, the Gentiles themselves being Iudges.","segments":[{"text":"It explicates unto us the Nature, Properties and high Acts of God, purely and holily. 2. It describes the Person of Christ, so fitly, excellently, and conveniently, that if the mind of man consider it attentively, it must acknowledge, it doth exceed the reach of a finite understanding. 3. It discovers to us the corruption and misery of man by nature, the incomprehensible Love of God in Iesus Christ towards man, that happy reconciliation (if we may so speak) of his Iustice and Mercy by his infinite wisdom, ordaining Iesus Christ to be our Mediator. 4. It unfolds the Covenant of Grace, which God made with man after his fall; all which can be drawn from no Fountain but Divine Revelation.","proofs":["1 Corinthians 2:7, 10","Ephesians 3:4–5","Colossians 1:25–26"],"refs":[{"printed":"1 Corinthians 2:7, 10","osis":["1Cor.2.7","1Cor.2.10"]},{"printed":"Ephesians 3:4–5","osis":["Eph.3.4-Eph.3.5"]},{"printed":"Colossians 1:25–26","osis":["Col.1.25-Col.1.26"]}],"note":null},{"text":"5. It teacheth also the whole Duty of Man, having Statutes and Iudgements incomparably wise and good, the Gentiles themselves being Iudges.","proofs":["Deuteronomy 4:5–8"],"refs":[{"printed":"Deuteronomy 4:5–8","osis":["Deut.4.5-Deut.4.8"]}],"note":null}],"items":[]},{"question":"How is the Image of God apparent in the Method?","answer":"2. As the Method of the whole Doctrine of the holy Scriptures set together, is the most admirable and perfect in the world; beginning with God in unity of essence, proceeding to his Trinity of essential active Principles, and of Persons, and so to his Trinity of works, Creation, Redemption and Regeneration, great things past finding out, and wonders without number; and all chiefly with special relation to mankind; both in the estate of Innnocency and Apostasie.","segments":[{"text":"2. As the Method of the whole Doctrine of the holy Scriptures set together, is the most admirable and perfect in the world; beginning with God in unity of essence, proceeding to his Trinity of essential active Principles, and of Persons, and so to his Trinity of works, Creation, Redemption and Regeneration, great things past finding out, and wonders without number; and all chiefly with special relation to mankind; both in the estate of Innnocency and Apostasie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how is the Image of God apparent in the stile of this Doctrine?","answer":"3. As it is spiritual, powerful and divine; suited to holy ends, and to the world of Persons to whom it is sent, who are commonly ignorant and unlearned, and so more generally useful than any other Doctrine in the world: But withal containing such weighty concerning truths and profound mysteries, as will belong to the most learned, and to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil, Rom. 7. 12, 14. Gal. 5. 19, to the end, 1 Pet. 2. 11, 12. Rom. 13. 13, 14. 1 Cor. 6. 9▪ 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18, 23, 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32, 33, 34. Mal. 2. 15, 16. Matth. 19. 4, 5, 6. and 22. 25,—31. 1 Tim. 1. 5,—12. Psal. 19. 8, 9. and 119, 9, 10, 11. Joh. 7. 48, 49. Luk. 1. 78, 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17, 18.","segments":[{"text":"3. As it is spiritual, powerful and divine; suited to holy ends, and to the world of Persons to whom it is sent, who are commonly ignorant and unlearned, and so more generally useful than any other Doctrine in the world: But withal containing such weighty concerning truths and profound mysteries, as will belong to the most learned, and to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil, Rom. 7. 12, 14. Gal. 5. 19, to the end, 1 Pet. 2. 11, 12. Rom. 13. 13, 14. 1 Cor. 6. 9▪ 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18, 23, 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32, 33, 34. Mal. 2. 15, 16. Matth. 19. 4, 5, 6. and 22. 25,—31. 1 Tim. 1. 5,—12. Psal. 19. 8, 9. and 119, 9, 10, 11. Joh. 7. 48, 49. Luk. 1. 78, 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17, 18.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Witness of the Spirit?","answer":"3. Concomitantly, The Multitude of evident uncontrolled Miracles, wrought for this very end to confirm it (Miracles being the effect of Gods own power, and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures) will convince any that are not willfully blind that these two Tables of Testimony, the holy Scriptures of the Old and New Testament (as those Tables of Stone) were written with the finger of God, and were of divine Authority.","segments":[{"text":"3. Concomitantly, The Multitude of evident uncontrolled Miracles, wrought for this very end to confirm it","proofs":["Romans 15:18–19","1 Corinthians 14:18, 22","Acts 2:42–43","4:30, 33","5:12, 14","6:7–8","7:36–38","8:6, 12–14","13:11–12","14:3","15:12","19:10–11","Mark 16:17–18, 20","Hebrews 2:3–4"],"refs":[{"printed":"Romans 15:18–19","osis":["Rom.15.18-Rom.15.19"]},{"printed":"1 Corinthians 14:18, 22","osis":["1Cor.14.18","1Cor.14.22"]},{"printed":"Acts 2:42–43","osis":["Acts.2.42-Acts.2.43"]},{"printed":"4:30, 33","osis":["Acts.4.30","Acts.4.33"]},{"printed":"5:12, 14","osis":["Acts.5.12","Acts.5.14"]},{"printed":"6:7–8","osis":["Acts.6.7-Acts.6.8"]},{"printed":"7:36–38","osis":["Acts.7.36-Acts.7.38"]},{"printed":"8:6, 12–14","osis":["Acts.8.6","Acts.8.12-Acts.8.14"]},{"printed":"13:11–12","osis":["Acts.13.11-Acts.13.12"]},{"printed":"14:3","osis":["Acts.14.3"]},{"printed":"15:12","osis":["Acts.15.12"]},{"printed":"19:10–11","osis":["Acts.19.10-Acts.19.11"]},{"printed":"Mark 16:17–18, 20","osis":["Mark.16.17-Mark.16.18","Mark.16.20"]},{"printed":"Hebrews 2:3–4","osis":["Heb.2.3-Heb.2.4"]}],"note":null},{"text":"(Miracles being the effect of Gods own power, and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures) will convince any that are not willfully blind that these two Tables of Testimony, the holy Scriptures of the Old and New Testament (as those Tables of Stone) were written with the finger of God, and were of divine Authority.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But the gift of Miracles is ceased?","answer":"Although it be; yet, 1. The History of them is so certain from natural Principles, that its unpossible there should be any deceit about them. And 2. There need not be new Miracles to confirm the former, and oblige men to believe them.","segments":[{"text":"Although it be; yet, 1. The History of them is so certain from natural Principles, that its unpossible there should be any deceit about them. And 2. There need not be new Miracles to confirm the former, and oblige men to believe them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"For then there must be more Miracles to confirm those; and so on to the end of the world: and then God could not govern the world by a settled Law, which 〈◊〉 both absurd and blasphemous.","segments":[{"text":"For then there must be more Miracles to confirm those; and so on to the end of the world: and then God could not govern the world by a settled Law, which 〈◊〉 both absurd and blasphemous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What therefore is the fourth Witness?","answer":"4. Subsequently, The success of the Doctrine of the holy Scriptures, to the Regeneration of a great part of the world, is a surviving witness to the end of the world of its divine Authority.","segments":[{"text":"4. Subsequently, The success of the Doctrine of the holy Scriptures, to the Regeneration of a great part of the world, is a surviving witness to the end of the world of its divine Authority.","proofs":["Acts 2:41","4:4","Matthew 28:19–20"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]},{"printed":"4:4","osis":["Acts.4.4"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"items":[]},{"question":"Of what use is this Testimony?","answer":"Of great use.","segments":[{"text":"Of great use.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"For he that is not able to examine the History, which reports the Miracles to him, may be able to find upon his Soul the Image of God imprinted by the Gospel, and to know that the Gospel hath that in it self, which it imprints upon others; and that it cometh from God, which leadeth men so directly to God. And it is certainly Gods own means which he blesseth to so great and excellent ends.","segments":[{"text":"For he that is not able to examine the History, which reports the Miracles to him, may be able to find upon his Soul the Image of God imprinted by the Gospel, and to know that the Gospel hath that in it self, which it imprints upon others; and that it cometh from God, which leadeth men so directly to God. And it is certainly Gods own means which he blesseth to so great and excellent ends.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we receive sufficient direction from our own Wisdom, or the Light of Nature to come to glorifie and enjoy God?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null}],"items":[]},{"question":"Can we receive sufficient direction from Gods works of Creation and Providence?","answer":"No.","segments":[{"text":"No.","proofs":["Hebrews 11:3","Psalm 19:1, 7","73:2–3, 12–18","36:5–6"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Psalm 19:1, 7","osis":["Ps.19.1","Ps.19.7"]},{"printed":"73:2–3, 12–18","osis":["Ps.73.2-Ps.73.3","Ps.73.12-Ps.73.18"]},{"printed":"36:5–6","osis":["Ps.36.5-Ps.36.6"]}],"note":null}],"items":[]},{"question":"Are not the Apocryphal Books Scripture, nor any other, but the Books of the Old and New Testament?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not the Traditions of the Church to be received, with equal reverence to the holy Scriptures?","answer":"No.","segments":[{"text":"No.","proofs":["Psalm 119:98–100","Acts 24:14"],"refs":[{"printed":"Psalm 119:98–100","osis":["Ps.119.98-Ps.119.100"]},{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null}],"items":[]},{"question":"Must we call no man Father, or Master upon the Earth?","answer":"No, for one is our Father which is in Heaven, and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father, or Master upon the Earth.","segments":[{"text":"No, for one is our Father which is in Heaven, and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father, or Master upon the Earth.","proofs":["John 13:13","Matthew 23:9–10"],"refs":[{"printed":"John 13:13","osis":["John.13.13"]},{"printed":"Matthew 23:9–10","osis":["Matt.23.9-Matt.23.10"]}],"note":null}],"items":[]},{"question":"Is there not an infallible Judge of Controversies upon the Earth?","answer":"Christ, and none else, hath Authority to give Laws unto us, and punish the refractory; And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty.","segments":[{"text":"Christ, and none else, hath Authority to give Laws unto us, and punish the refractory; And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty.","proofs":["James 4:12"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"note":null}],"items":[]},{"question":"What would you say to such as should require you to follow the Judgement of Fathers, Councils, and learned Divines, when you find it not agreeable to Scripture?","answer":"To the Law, and to the Testimony: if they speak not according to this Word, it is because there is no light in them, Isa. 8. 20.","segments":[{"text":"To the Law, and to the Testimony: if they speak not according to this Word, it is because there is no light in them, Isa. 8. 20.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Scripture plain enough to be understood, even by the simple?","answer":"Yes, Psal. 19. 7. and 119. 130.","segments":[{"text":"Yes, Psal. 19. 7. and 119. 130.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Word of God a dead letter of it self?","answer":"No, Heb. 4. 12. Joh. 6. 63.","segments":[{"text":"No, Heb. 4. 12. Joh. 6. 63.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But do the things recorded in the Word of God concern us all?","answer":"Yes, Rom. 15. 1,—5. Matth. 7. 24.","segments":[{"text":"Yes, Rom. 15. 1,—5. Matth. 7. 24.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any other Rule besides the holy Scriptures, to direct us how we may glorifie God and enjoy him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How prove you that?","answer":"1. Because God never gave any other, Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecy of this Book, if any man shall add unto these things, God shall add unto him the Plagues that are written in this Book.","segments":[{"text":"1. Because God never gave any other, Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecy of this Book, if any man shall add unto these things, God shall add unto him the Plagues that are written in this Book.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Form of speech here used to conclude this Book?","answer":"It is 1. A Symbolical and Prophetical Form of expressing the certainty and immutability of this Prophecie; and secondly an expression of the Absoluteness and perfection of it is order to publick use, that it should be the only Prophecie given to the Christian Church, which should bring divine authority along with it, sent with a Commission from Heaven; and not only proceeding from a publick Spirit, but sent out with a publick Charge.","segments":[{"text":"It is 1. A Symbolical and Prophetical Form of expressing the certainty and immutability of this Prophecie; and secondly an expression of the Absoluteness and perfection of it is order to publick use, that it should be the only Prophecie given to the Christian Church, which should bring divine authority along with it, sent with a Commission from Heaven; and not only proceeding from a publick Spirit, but sent out with a publick Charge.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that publick Charge?","answer":"As for all those to whom this Prophecy shall come, I adjure them all that they neither add nor diminish, nor change a tittle of it, upon pain of Gods bringing on them the Iudgements that are here denounced against Gods greatest enemies; and withal that they look upon it as the last Authoritative Prophecie that is likely to come from Heaven, to be a Rule of Faith to the Church.","segments":[{"text":"As for all those to whom this Prophecy shall come, I adjure them all that they neither add nor diminish, nor change a tittle of it, upon pain of Gods bringing on them the Iudgements that are here denounced against Gods greatest enemies; and withal that they look upon it as the last Authoritative Prophecie that is likely to come from Heaven, to be a Rule of Faith to the Church.","proofs":["Revelation 22:18–19"],"refs":[{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]}],"note":null}],"items":[]},{"question":"What other reason have you to prove that the holy Scriptures are the only Rule to direct us how we may glorifie God and enjoy him?","answer":"Because they are only able perfectly and without errour to direct us how we ought so to do.","segments":[{"text":"Because they are only able perfectly and without errour to direct us how we ought so to do.","proofs":["Psalm 19:7","John 5:39","17:3, 17","2 Timothy 3:15–17","Psalm 119:96","John 20:31"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]},{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"17:3, 17","osis":["John.17.3","John.17.17"]},{"printed":"2 Timothy 3:15–17","osis":["2Tim.3.15-2Tim.3.17"]},{"printed":"Psalm 119:96","osis":["Ps.119.96"]},{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"items":[]}]}],"text":null},{"number":3,"title":"What do the Scriptures principally teach?","part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach, what man is to believe concerning God, and what Duty God requires of man.","segments":[{"text":"The Scriptures principally teach, what man is to believe concerning God, and what Duty God requires of man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the principal Heads of the Doctrine of the holy Scriptures?","answer":"The Doctrines that the holy Scriptures teach may be ranked into two Heads.","segments":[{"text":"The Doctrines that the holy Scriptures teach may be ranked into two Heads.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first principal Doctrine taught therein?","answer":"What man is to believe concerning God.","segments":[{"text":"What man is to believe concerning God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to believe?","answer":"To assent, or give credit to truths upon Authority of another.","segments":[{"text":"To assent, or give credit to truths upon Authority of another.","proofs":["John 4:39, 41–42"],"refs":[{"printed":"John 4:39, 41–42","osis":["John.4.39","John.4.41-John.4.42"]}],"note":null}],"items":[]},{"question":"What is the second?","answer":"What duty God requires of man.","segments":[{"text":"What duty God requires of man.","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":null}],"items":[]},{"question":"What is meant by the duty which God requireth of man?","answer":"That which is Gods due, or that which we owe to God, and are bound to do as we are his Creatures, Subjects and Children.","segments":[{"text":"That which is Gods due, or that which we owe to God, and are bound to do as we are his Creatures, Subjects and","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"Children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the Scriptures teach us all matters of Faith, or all that we are bound to believe?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 20:27","24:14"],"refs":[{"printed":"Acts 20:27","osis":["Acts.20.27"]},{"printed":"24:14","osis":["Acts.24.14"]}],"note":null}],"items":[]},{"question":"And all matters of practice, or whatsoever we are bound to do?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Deuteronomy 12:32","Revelation 22:18"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]},{"printed":"Revelation 22:18","osis":["Rev.22.18"]}],"note":null}],"items":[]},{"question":"Is not a Christian then bound to believe any thing as a point of Faith, but what is taught in the holy Scriptures?","answer":"No.","segments":[{"text":"No.","proofs":["Galatians 1:9"],"refs":[{"printed":"Galatians 1:9","osis":["Gal.1.9"]}],"note":null}],"items":[]},{"question":"Nor bound to do any thing as necessary to Salvation, but what is taught in them?","answer":"No.","segments":[{"text":"No.","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":4,"title":"What is God?","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is God?","answer":"God is a Spirit, infinite, eternal and unchangeable in his Being, Wisdom, Power, holiness, justice, goodness and Truth.","segments":[{"text":"God is a Spirit, infinite, eternal and unchangeable in his Being, Wisdom, Power, holiness, justice, goodness and Truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are we to believe concerning God?","answer":"We are to believe concerning his Being and nature, that he is a Substance and a Spirit; or that he is a spiritual Substance.","segments":[{"text":"We are to believe concerning his Being and nature, that he is a Substance and a Spirit; or that he is a spiritual Substance.","proofs":["Exodus 3:14","John 4:24"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]},{"printed":"John 4:24","osis":["John.4.24"]}],"note":null}],"items":[]},{"question":"Why is God called a Spirit?","answer":"1. Negatively, because he hath no bodily Substance. 2. Affirmatively and positively, because he is a pure active life, intelligence and will.","segments":[{"text":"1. Negatively, because he hath no bodily Substance.","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"2. Affirmatively and positively, because he is a pure active life, intelligence and will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not Angels, and the Souls of men Spirits?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 1:13–14","Ecclesiastes 12:7"],"refs":[{"printed":"Hebrews 1:13–14","osis":["Heb.1.13-Heb.1.14"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null}],"items":[]},{"question":"How then is God distinguished from Angels, and the souls of men?","answer":"God is an infinite, eternal, and unchangeable Spirit. Angels and the Souls of men are finite Spirits, but of yesterday and changeable.","segments":[{"text":"God is an infinite,","proofs":["Job 11:7–9","Psalm 139:7–14"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]},{"printed":"Psalm 139:7–14","osis":["Ps.139.7-Ps.139.14"]}],"note":null},{"text":"eternal,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"and unchangeable","proofs":["Psalm 102:27","Malachi 3:6","James 1:17"],"refs":[{"printed":"Psalm 102:27","osis":["Ps.102.27"]},{"printed":"Malachi 3:6","osis":["Mal.3.6"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"Spirit. Angels and the Souls of men are finite Spirits,","proofs":["Job 4:18–19","Hebrews 1:10","Job 8:9","Psalm 102:25–26"],"refs":[{"printed":"Job 4:18–19","osis":["Job.4.18-Job.4.19"]},{"printed":"Hebrews 1:10","osis":["Heb.1.10"]},{"printed":"Job 8:9","osis":["Job.8.9"]},{"printed":"Psalm 102:25–26","osis":["Ps.102.25-Ps.102.26"]}],"note":null},{"text":"but of yesterday and changeable.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But since Angels as well as the Souls of men are finite, how are they to be distinguished?","answer":"Angels are pure Spirits, and have no commerce or society with Bodies, which the Souls of men have, being in the most intimate conjunction with them. And though in the separate state they do subsist and live without them; yet because their happiness or misery is not compleat without them, the souls of the Iust already made perfect in holiness, will be carried out with strong inclinations unto and earnest expectation of reunion with their Bodies, to be together made perfect in happiness, in good measure pressed down and shaken together and running over: And in the souls of the unjust, there shall be a fearful expectation of reunion with their Bodies as of a certain approaching, unavoidable and utterly undoing evil, to fill up the measure of their misery, suffering together the vengeance of eternal fire. Or more briefly, God, Angels and the souls of men may be thus distinguished. Angels are created Spirits compleat. As Angels are created Spirits, they are distinguished from God, who is a Spirit uncreate, or the Creator of all, or the God of the Spirits of all flesh. As Spirits compleat, they are distinguished from the souls of men which in their compleat subsistence require Bodies, which Angels do not, and may therefore be called Persons, or compleat subsistences.","segments":[{"text":"Angels are pure Spirits, and have no commerce or society with Bodies, which the Souls of men have, being in the most intimate conjunction with them. And though in the separate state they do subsist and live without them; yet because their happiness or misery is not compleat without them, the souls of the Iust already made perfect in holiness, will be carried out with strong inclinations unto and earnest expectation of reunion with their Bodies, to be together made perfect in happiness, in good measure pressed down and shaken together and running over: And in the souls of the unjust, there shall be a fearful expectation of reunion with their Bodies as of a certain approaching, unavoidable and utterly undoing evil, to fill up the measure of their misery, suffering together the vengeance of eternal fire. Or more briefly, God, Angels and the souls of men may be thus distinguished. Angels are created Spirits compleat. As Angels are created Spirits, they are distinguished from God, who is a Spirit uncreate, or the Creator of all, or the God of the Spirits of all flesh. As Spirits compleat, they are distinguished from the souls of men which in their compleat subsistence require Bodies, which Angels do not, and may therefore be called Persons, or compleat subsistences.","proofs":[],"refs":[],"note":"Aug. Enchir. c. 18."}],"items":[]},{"question":"What else are we to believe concerning God?","answer":"We are to believe concerning his attributes that they are of two sorts; 1. Incommunicable. 2. Communicable.","segments":[{"text":"We are to believe concerning his attributes that they are of two sorts; 1. Incommunicable. 2. Communicable.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What and which are his Incommunicable attributes?","answer":"His Incommunicable attributes are such as are not partaken of by the Creatures, [or that cannot be communicated to them] such are these, his Infiniteness, Eternity and Vnchangeableness.","segments":[{"text":"His Incommunicable attributes are such as are not partaken of by the Creatures, [or that cannot be communicated to them] such are these, his Infiniteness, Eternity and Vnchangeableness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to be Infinite?","answer":"To be without end, bounds or limits.","segments":[{"text":"To be without end, bounds or limits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to be Eternal?","answer":"To be without beginning, or succession, or end of time.","segments":[{"text":"To be without beginning, or succession, or end of time.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to be unchangeable?","answer":"To be alwaies the same without any alteration.","segments":[{"text":"To be alwaies the same without any alteration.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What and which are the Communicable attributes of God?","answer":"His Communicable attributes are such as in a measure are partaken of by the creatures [or may be communicated to them] such are these, his Wisdom, Power, Holiness, Iustice, Goodness and Truth.","segments":[{"text":"His Communicable attributes are such as in a measure are partaken of by the creatures [or may be communicated to them] such are these, his Wisdom, Power, Holiness, Iustice, Goodness and Truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are they in the same manner in the Creatures as in God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner are they in the Creatures, and how are they in God?","answer":"God is Infinite, Eternal and unchangeable in them, and the Creatures are not.","segments":[{"text":"God is Infinite, Eternal and unchangeable in them, and the Creatures are not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May then Gods Incommunicable Attributes be applied to and spoken of the Communicable?","answer":"Yes, they may.","segments":[{"text":"Yes, they may.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is God said to be Infinite, Eternal and Unchangeable?","answer":"1. In his Wisdom.","segments":[{"text":"1. In his Wisdom.","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null}],"items":[]},{"question":"What is the Wisdom of God?","answer":"The Wisdom of God, is his Essential property, whereby by one simple and eternal Act, he knoweth both himself and whatsoever is possible to be known.","segments":[{"text":"The Wisdom of God, is his Essential property, whereby by one simple and eternal Act, he knoweth both himself and whatsoever is possible to be known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else is God said to be Infinite, Eternal and Unchangeable?","answer":"In his Power, and Holiness.","segments":[{"text":"In his Power,","proofs":["1 Timothy 6:15"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null},{"text":"and Holiness.","proofs":["Revelation 4:8","15:4","1 Samuel 2:2","Job 6:10","Psalm 71:22","Proverbs 9:10"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]},{"printed":"15:4","osis":["Rev.15.4"]},{"printed":"1 Samuel 2:2","osis":["1Sam.2.2"]},{"printed":"Job 6:10","osis":["Job.6.10"]},{"printed":"Psalm 71:22","osis":["Ps.71.22"]},{"printed":"Proverbs 9:10","osis":["Prov.9.10"]}],"note":null}],"items":[]},{"question":"What is the power of God?","answer":"It is his Essential property, whereby he can do all things.","segments":[{"text":"It is his Essential property, whereby he can do all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the holiness of God?","answer":"It is his Essential property, whereby he is infinitely pure and holy in himself, delighteth in his own purity, and loveth the resemblances of it in his Creatures.","segments":[{"text":"It is his Essential property, whereby he is infinitely pure and holy in himself, delighteth in his own purity, and loveth the resemblances of it in his Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth your Catechism last of all mention God to be Infinite, Eternal, and Unchangeable in?","answer":"In his Iustice, Goodness, and Truth.","segments":[{"text":"In his Iustice,","proofs":["Psalm 7:9"],"refs":[{"printed":"Psalm 7:9","osis":["Ps.7.9"]}],"note":null},{"text":"Goodness,","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"and Truth.","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null}],"items":[]},{"question":"What is the Justice of God?","answer":"The Iustice of God is his Essential Property, whereby he is infinitely righteous in himself, and equal in all his waies and dealings with his Creatures.","segments":[{"text":"The Iustice of God is his Essential Property, whereby he is infinitely righteous in himself, and equal in all his waies and dealings with his Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the goodness of God?","answer":"It is his Essential property, whereby he is altogether good in himself, and the Author of all good.","segments":[{"text":"It is his Essential property, whereby he is altogether good in himself, and the Author of all good.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Truth of God?","answer":"It is his Essential property, whereby he agreeth with himself, Truth with Truth; and is so immutably faithful in respect of his Creatures, that it is not possible for him to lie, or deceive any of them.","segments":[{"text":"It is his Essential property, whereby he agreeth with himself, Truth with Truth; and is so immutably faithful in respect of his Creatures, that it is not possible for him to lie, or deceive any of them.","proofs":["Hebrews 6:18","10:23","3:11","Zechariah 1:6"],"refs":[{"printed":"Hebrews 6:18","osis":["Heb.6.18"]},{"printed":"10:23","osis":["Heb.10.23"]},{"printed":"3:11","osis":["Heb.3.11"]},{"printed":"Zechariah 1:6","osis":["Zech.1.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":5,"title":"Are there more Gods than one?","part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Scripture mention no more Gods than one?","answer":"Yes, diverse so called in Scripture, 1. Angels, 2. Magistrates, 3. Satan and satanical Apparitions, 4. The Belly, 5. Idols.","segments":[{"text":"Yes, diverse so called in Scripture, 1. Angels,","proofs":["Psalm 8:5","Hebrews 2:7","Psalm 86:8","138:1","97:7"],"refs":[{"printed":"Psalm 8:5","osis":["Ps.8.5"]},{"printed":"Hebrews 2:7","osis":["Heb.2.7"]},{"printed":"Psalm 86:8","osis":["Ps.86.8"]},{"printed":"138:1","osis":["Ps.138.1"]},{"printed":"97:7","osis":["Ps.97.7"]}],"note":null},{"text":"2. Magistrates,","proofs":["Exodus 22:28","Psalm 82:1–2, 6–7","John 10:34–36"],"refs":[{"printed":"Exodus 22:28","osis":["Exod.22.28"]},{"printed":"Psalm 82:1–2, 6–7","osis":["Ps.82.1-Ps.82.2","Ps.82.6-Ps.82.7"]},{"printed":"John 10:34–36","osis":["John.10.34-John.10.36"]}],"note":null},{"text":"3. Satan and satanical Apparitions,","proofs":["2 Corinthians 4:4","1 Samuel 28:13"],"refs":[{"printed":"2 Corinthians 4:4","osis":["2Cor.4.4"]},{"printed":"1 Samuel 28:13","osis":["1Sam.28.13"]}],"note":null},{"text":"4. The Belly,","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null},{"text":"5. Idols.","proofs":["Psalm 96:5","Exodus 12:12","2 Chronicles 7:19","32:13"],"refs":[{"printed":"Psalm 96:5","osis":["Ps.96.5"]},{"printed":"Exodus 12:12","osis":["Exod.12.12"]},{"printed":"2 Chronicles 7:19","osis":["2Chr.7.19"]},{"printed":"32:13","osis":["2Chr.32.13"]}],"note":null}],"items":[]},{"question":"How then is God differenced from these?","answer":"Our Catechism gives three differences between them in the Titles it gives to God, the God of Heaven.","segments":[{"text":"Our Catechism gives three differences between them in the Titles it gives to God, the God of Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which is the first Title given him?","answer":"God is one only in opposition to many Gods.","segments":[{"text":"God is one only in opposition to many Gods.","proofs":["Deuteronomy 6:4","1 Corinthians 8:5–6"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"1 Corinthians 8:5–6","osis":["1Cor.8.5-1Cor.8.6"]}],"note":null}],"items":[]},{"question":"How may it be proved that there is but one God?","answer":"There can be but one Infinite, Eternal and Vnchangeable Being.","segments":[{"text":"There can be but one Infinite, Eternal and Vnchangeable Being.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Titles else hath the God of Heaven given him here?","answer":"He is, and he is said to be the living and the true God.","segments":[{"text":"He is, and he is said to be the living and the true God.","proofs":["Deuteronomy 10:10"],"refs":[{"printed":"Deuteronomy 10:10","osis":["Deut.10.10"]}],"note":null}],"items":[]},{"question":"How is God said to be the living God?","answer":"Two waies, 1. In opposition to dead Idols. 2. In that he hath his life from himself. and gives life to all other things.","segments":[{"text":"Two waies, 1. In opposition to dead Idols.","proofs":["Psalm 115:4–7","Habakkuk 2:19","1 Thessalonians 2:9"],"refs":[{"printed":"Psalm 115:4–7","osis":["Ps.115.4-Ps.115.7"]},{"printed":"Habakkuk 2:19","osis":["Hab.2.19"]},{"printed":"1 Thessalonians 2:9","osis":["1Thess.2.9"]}],"note":null},{"text":"2. In that he hath his life from himself. and gives life to all other things.","proofs":["Jeremiah 4:2","Deuteronomy 32:40","Hebrews 6:13","Revelation 10:5–6","Acts 17:25, 28"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]},{"printed":"Deuteronomy 32:40","osis":["Deut.32.40"]},{"printed":"Hebrews 6:13","osis":["Heb.6.13"]},{"printed":"Revelation 10:5–6","osis":["Rev.10.5-Rev.10.6"]},{"printed":"Acts 17:25, 28","osis":["Acts.17.25","Acts.17.28"]}],"note":null}],"items":[]},{"question":"But the Creatures are, and are said to be living also.","answer":"True, but not as God is living; they have not their life from themselves, nor do they give life to other things, as God hath and doth.","segments":[{"text":"True, but not as God is living; they have not their life from themselves, nor do they give life to other things, as God hath and doth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is God said to be the true God?","answer":"Because he is God really and indeed, not by way of imagination as Idols are, but by nature he is so.","segments":[{"text":"Because he is God really and indeed, not by way of imagination as Idols are, but by nature he is so.","proofs":["Galatians 4:8"],"refs":[{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"note":null}],"items":[]},{"question":"How doth it appear that God is true, that he hath a true being, or that there is a God indeed? Or how may it be proved that there is a God?","answer":"It may be proved that there is a God, by the Testimony of Conscience, and by the Word of God.","segments":[{"text":"It may be proved that there is a God, by the Testimony of Conscience, and by the Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Conscience a witness of this first Truth?","answer":"1. As it excuses and comforts in well-doing against the disgraces, slanders and Persecutions of the world; and as it accuses and terrifies for sin secretly committed, which never did, nor shall come into the knowledge of men: Acting both these waies with respect to an higher Tribunal, where the supream Iudge will avenge the righteous and vindicate their Cause, and punish the wicked, condemning them to shame and everlasting contempt.","segments":[{"text":"1. As it excuses and comforts in well-doing against the disgraces, slanders and Persecutions of the world; and as it accuses and terrifies for sin secretly committed, which never did, nor shall come into the knowledge of men: Acting both these waies with respect to an higher Tribunal, where the supream Iudge will avenge the righteous and vindicate their Cause, and punish the wicked, condemning them to shame and everlasting contempt.","proofs":["Romans 2:15","Genesis 4:7, 13","Ecclesiastes 9:7","Matthew 27:4–5","Acts 5:41","16:25","24:25","Romans 2:5–13"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]},{"printed":"Genesis 4:7, 13","osis":["Gen.4.7","Gen.4.13"]},{"printed":"Ecclesiastes 9:7","osis":["Eccl.9.7"]},{"printed":"Matthew 27:4–5","osis":["Matt.27.4-Matt.27.5"]},{"printed":"Acts 5:41","osis":["Acts.5.41"]},{"printed":"16:25","osis":["Acts.16.25"]},{"printed":"24:25","osis":["Acts.24.25"]},{"printed":"Romans 2:5–13","osis":["Rom.2.5-Rom.2.13"]}],"note":null}],"items":[]},{"question":"How is it proved by the Word of God, that there is a God?","answer":"2. As the Word of God makes manifest the secrets of the heart, and without excellency of speech, or of wisdom, under plainness and easiness of stile becomes the power of God to Salvation.","segments":[{"text":"2. As the Word of God makes manifest the secrets of the heart, and without excellency of speech, or of wisdom, under plainness and easiness of stile becomes the power of God to Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Word manifesting the secrets of the heart and becoming the power of God to Salvation, prove that there is a God?","answer":"Because these are the Works which none but the All-seeing, and Almighty God ever did, or can do.","segments":[{"text":"Because these are the Works which none but the All-seeing,","proofs":["1 Corinthians 14:24–25","2 Kings 6:11–12","Romans 8:27","Psalm 7:9"],"refs":[{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"2 Kings 6:11–12","osis":["2Kgs.6.11-2Kgs.6.12"]},{"printed":"Romans 8:27","osis":["Rom.8.27"]},{"printed":"Psalm 7:9","osis":["Ps.7.9"]}],"note":null},{"text":"and Almighty","proofs":["Romans 1:16","Ephesians 1:19–21","John 10:37–38"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"Ephesians 1:19–21","osis":["Eph.1.19-Eph.1.21"]},{"printed":"John 10:37–38","osis":["John.10.37-John.10.38"]}],"note":null},{"text":"God ever did, or can do.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But who ever saw God, that every one is thus confident to affirm that there is a God?","answer":"1. Men may without suspicion of rashness and unadvised confidence affirm that there are many things which no man ever saw or can see; for no man ever saw the wind or the air, and yet all are confident that there are both: And who ever saw his own face but in a glass, and never out of a glass, and yet this contenteth him. But, 2. We are not without the sight of God; For, 1. God is seen in his works. 2. The Fathers have seen him by sundry visions; and Moses saw the similitude of the Lord, or his back parts: but his face can no man see. It pleased God to appear to them of old not as he is, but as he vouchsafed to manifest himself to them: For if they had seen him as he is, then all of them had seen him after one manner because he is one: And this sight of God was also external. 3. It hath pleased him in more comfortable manner to reveal himself to his Saints by his Word, by which they behold his beauty in his Temple, and with open face see his Image as it is represented to them in the mirror of the Gospel, and are transformed into the same. 4. God is seen by inward contemplation, and this sight is the more excellent than the rest, because it is more inward. 5. He is seen by Faith. 6. The Faithful have the clearest sight of God in Heaven. Here their Faith is turned into Vision, and their present sight of God, if compared with that which is to come, is not worthy the name of sight, 1 Cor. 13. 12. 7. God is to be seen in the face of Iesus Christ, who is the brightness of his glory and the express Image of his Person; And that we might both know that God is, and what he is, this only begotten Son of God which is in the bosom of the Father, he hath declared him.","segments":[{"text":"1. Men may without suspicion of rashness and unadvised confidence affirm that there are many things which no man ever saw or can see; for no man ever saw the wind or the air, and yet all are confident that there are both: And who ever saw his own face but in a glass, and never out of a glass, and yet this contenteth him. But, 2. We are not without the sight of God; For, 1. God is seen in his works.","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"2. The Fathers have seen him by sundry visions; and Moses saw the similitude of the Lord, or his back parts: but his face can no man see. It pleased God to appear to them of old not as he is, but as he vouchsafed to manifest himself to them: For if they had seen him as he is, then all of them had seen him after one manner because he is one: And this sight of God was also external. 3. It hath pleased him in more comfortable manner to reveal himself to his Saints by his Word, by which they behold his beauty in his Temple, and with open face see his Image as it is represented to them in the mirror of the Gospel, and are transformed into the same. 4. God is seen by inward contemplation, and this sight is the more excellent than the rest, because it is more inward. 5. He is seen by Faith.","proofs":["Hebrews 11:27"],"refs":[{"printed":"Hebrews 11:27","osis":["Heb.11.27"]}],"note":null},{"text":"6. The Faithful have the clearest sight of God in Heaven. Here their Faith is turned into Vision, and their present sight of God, if compared with that which is to come, is not worthy the name of sight, 1 Cor. 13. 12. 7. God is to be seen in the face of Iesus Christ, who is the brightness of his glory and the express Image of his Person; And that we might both know that God is, and what he is, this only begotten Son of God which is in the bosom of the Father, he hath declared him.","proofs":["Hebrews 1:2–3","John 14:8–9","1:18"],"refs":[{"printed":"Hebrews 1:2–3","osis":["Heb.1.2-Heb.1.3"]},{"printed":"John 14:8–9","osis":["John.14.8-John.14.9"]},{"printed":"1:18","osis":["John.1.18"]}],"note":null}],"items":[]}]}],"text":null},{"number":6,"title":"How many Persons are there in the God-head?","part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"How many Persons are there in the God-head?","answer":"There are three Persons in the God-head, the Father, and the Son, and the Holy Ghost, and these three are one God, the same in substance, equal in power and glory.","segments":[{"text":"There are three Persons in the God-head, the Father, and the Son, and the Holy Ghost, and these three are one God, the same in substance, equal in power and glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the God-head?","answer":"The divine nature, or essence.","segments":[{"text":"The divine nature, or essence.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the divine nature common to all three Persons?","answer":"The whole divine nature being indivisible, 1 Cor. 8. 6. is common to all three Persons, Father, Son, and Holy Ghost, Acts 4. 24. 2 Cor. 1. 3. Joh. 1. 1. Rom. 9. 5. Heb. 1. 8. Num. 12. 6, 7. with Acts 1. 16. 1 Pet 1. 10, 11. Heb 1. 1. Acts 4. 25 with 2 Pet. 1. 21.","segments":[{"text":"The whole divine nature being indivisible, 1 Cor. 8. 6. is common to all three Persons, Father, Son, and Holy Ghost, Acts 4. 24. 2 Cor. 1. 3. Joh. 1. 1. Rom. 9. 5. Heb. 1. 8. Num. 12. 6, 7. with Acts 1. 16. 1 Pet 1. 10, 11. Heb 1. 1. Acts 4. 25 with 2 Pet. 1. 21.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What followeth hence?","answer":"It followeth that whatsoever doth absolutely agree to the divine nature, or is spoken of the divine nature by relation unto the Creatures, that doth agree likewise to every Person in Trinity, Joh. 1. 1. Prov. 8. 22. Rev. 1. 8. Matth. 18. 20. Joh. 3. 13. Job 26. 13. and 33. 4. Joh. 14. 26. Luke 1. 35.","segments":[{"text":"It followeth that whatsoever doth absolutely agree to the divine nature, or is spoken of the divine nature by relation unto the Creatures, that doth agree likewise to every Person in Trinity, Joh. 1. 1. Prov. 8. 22. Rev. 1. 8. Matth. 18. 20. Joh. 3. 13. Job 26. 13. and 33. 4. Joh. 14. 26. Luke 1. 35.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any Scripture-proof for Persons in the God-head?","answer":"There is, Heb. 1. 3. who being the brightness of his Fathers Glory, and the express Image of his person.","segments":[{"text":"There is, Heb. 1. 3. who being the brightness of his Fathers Glory, and the express Image of his person.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which are the three persons in the God-head?","answer":"The Father, and the Son, and the Holy Ghost.","segments":[{"text":"The Father, and the Son, and the Holy Ghost.","proofs":["Matthew 28:19","2 Corinthians 13:14"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null}],"items":[]},{"question":"What is a Person in the God-head?","answer":"A Person in the God-head, is the God-head restrained, or distinguished by his personal or incommunicable property.","segments":[{"text":"A Person in the God-head, is the God-head restrained, or distinguished by his personal or incommunicable property.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the incommunicable [or personal] property of the Father?","answer":"To beget.","segments":[{"text":"To beget.","proofs":["Hebrews 1:5"],"refs":[{"printed":"Hebrews 1:5","osis":["Heb.1.5"]}],"note":null}],"items":[]},{"question":"What is the personal property of the Son?","answer":"To be begotten.","segments":[{"text":"To be begotten.","proofs":["John 1:14, 18"],"refs":[{"printed":"John 1:14, 18","osis":["John.1.14","John.1.18"]}],"note":null}],"items":[]},{"question":"What is the personal property of the Holy Ghost?","answer":"To proceed both from the Father and the Son.","segments":[{"text":"To proceed both from the Father and the Son.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do the persons of the Trinity differ one from another?","answer":"They differ three waies: 1. In their incommunicable properties, as before explained. 2. In their order; The Father is the first Person in order; the Son as he is the Mediator between God and men, or the Daies-man that can lay his hand on us both, the second in order; and the Holy Ghost the third person. Hence Creation is properly attributed to the Father, because things take their original from him; Redemption to the Son, because he was made Man for us, and became our Redeemer; Sanctification inchoate and consummate to the Holy Ghost, because he begins and perfects the work of grace in the Elect of God. 3. In their operation. And look what order there is in the existing in the Trinity, the same order there is in working, viz. the Father is of none; the Son is of the Father alone; the Holy Ghost is of the Father and of the Son: In like manner, the Father works of himself by the Son and the Holy Ghost; the Son from the Father alone by the Holy Ghost; the Holy Ghost from the Father and the Son by himself. In externals, although in respect of the things wrought, they are common to all the Persons; yet in respect of the manner of working, there is distinction of the Persons.","segments":[{"text":"They differ three waies: 1. In their incommunicable properties, as before explained. 2. In their order; The Father is the first Person in order; the Son as he is the Mediator between God and men,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"or the Daies-man that can lay his hand on us both,","proofs":["Job 9:33"],"refs":[{"printed":"Job 9:33","osis":["Job.9.33"]}],"note":null},{"text":"the second in order; and the Holy Ghost the third person. Hence","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"Creation is properly attributed to the Father, because things take their original from him;","proofs":["Romans 3:24","Colossians 1:13–14","1 Timothy 2:5–6"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Colossians 1:13–14","osis":["Col.1.13-Col.1.14"]},{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null},{"text":"Redemption to the Son, because he was made Man for us, and became our Redeemer; Sanctification inchoate and consummate to the Holy Ghost, because he begins and perfects the work of grace in the Elect of God.","proofs":["John 3:5","1 Corinthians 6:11","12:11","2 Thessalonians 2:13"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"12:11","osis":["1Cor.12.11"]},{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null},{"text":"3. In their operation. And look what order there is in the existing in the Trinity, the same order there is in working, viz. the Father is of none;","proofs":["Isaiah 44:6–7"],"refs":[{"printed":"Isaiah 44:6–7","osis":["Isa.44.6-Isa.44.7"]}],"note":null},{"text":"the Son is of the Father alone;","proofs":["John 13:3"],"refs":[{"printed":"John 13:3","osis":["John.13.3"]}],"note":null},{"text":"the Holy Ghost is of the Father and of the Son:","proofs":["John 14:16–17","15:26","Romans 8:9"],"refs":[{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]},{"printed":"15:26","osis":["John.15.26"]},{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null},{"text":"In like manner, the Father works of himself by the Son and the Holy Ghost;","proofs":["1 Corinthians 8:6","Hebrews 1:2","John 1:2–3","Genesis 1:2","Job 26:13"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"John 1:2–3","osis":["John.1.2-John.1.3"]},{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Job 26:13","osis":["Job.26.13"]}],"note":null},{"text":"the Son from the Father alone by the Holy Ghost;","proofs":["Genesis 19:24","John 5:17, 23","16:13–15","Matthew 12:28"],"refs":[{"printed":"Genesis 19:24","osis":["Gen.19.24"]},{"printed":"John 5:17, 23","osis":["John.5.17","John.5.23"]},{"printed":"16:13–15","osis":["John.16.13-John.16.15"]},{"printed":"Matthew 12:28","osis":["Matt.12.28"]}],"note":null},{"text":"the Holy Ghost from the Father and the Son by himself.","proofs":["John 14:16–17","15:26","1 Corinthians 12:11"],"refs":[{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]},{"printed":"15:26","osis":["John.15.26"]},{"printed":"1 Corinthians 12:11","osis":["1Cor.12.11"]}],"note":null},{"text":"In externals, although in respect of the things wrought, they are common to all the Persons; yet in respect of the manner of working, there is distinction of the Persons.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If the Father be God, and the Son God, and the Holy Ghost God; why then are there not three Gods, but one God?","answer":"Because they are the same in substance ▪ equal in power and glory.","segments":[{"text":"Because they are the same in substance","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"▪ equal in power and","proofs":["John 10:30","Philippians 2:6","Acts 5:3–4","Matthew 1:20","Luke 1:32, 35","Mark 5:7","Psalm 18:13","29:3"],"refs":[{"printed":"John 10:30","osis":["John.10.30"]},{"printed":"Philippians 2:6","osis":["Phil.2.6"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]},{"printed":"Matthew 1:20","osis":["Matt.1.20"]},{"printed":"Luke 1:32, 35","osis":["Luke.1.32","Luke.1.35"]},{"printed":"Mark 5:7","osis":["Mark.5.7"]},{"printed":"Psalm 18:13","osis":["Ps.18.13"]},{"printed":"29:3","osis":["Ps.29.3"]}],"note":null},{"text":"glory.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":7,"title":"What are the Decrees of God?","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Decrees of God?","answer":"The Decrees of God are his eternal purpose▪ according to the Counsel of his will, whereby for his own glory, he hath fore-ordained whatsoever comes to pass.","segments":[{"text":"The Decrees of God are his eternal purpose▪ according to the Counsel of his will, whereby for his own glory, he hath fore-ordained whatsoever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it for God to Decree?","answer":"To appoint and determine, to purpose and fore-ordain.","segments":[{"text":"To appoint and determine, to purpose and fore-ordain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What hath God fore-ordained in his Decrees?","answer":"Whatsoever comes to pass.","segments":[{"text":"Whatsoever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When were things thus fore-ordained?","answer":"In Gods eternal purpose.","segments":[{"text":"In Gods eternal purpose.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the Rule of this?","answer":"The counsel of his own Will.","segments":[{"text":"The counsel of his own Will.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"items":[]},{"question":"To what end hath God fore-ordained whatsoever comes to pass?","answer":"For his own Glory.","segments":[{"text":"For his own Glory.","proofs":["Ephesians 1:12"],"refs":[{"printed":"Ephesians 1:12","osis":["Eph.1.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":8,"title":"How doth God execute his Decrees?","part":null,"questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"How doth God execute his Decrees?","answer":"God executeth his Decrees in the Works of Creation and Providence.","segments":[{"text":"God executeth his Decrees in the Works of Creation and Providence.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are the works of Creation and Providence the Execution of Gods eternal Decrees?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Revelation 4:11","Daniel 4:35, 37"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]},{"printed":"Daniel 4:35, 37","osis":["Dan.4.35","Dan.4.37"]}],"note":null}],"items":[]},{"question":"What do you mean by the execution of Gods eternal Decrees?","answer":"The bringing to pass whatsoever God hath fore-ordained.","segments":[{"text":"The bringing to pass whatsoever God hath fore-ordained.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do the Decrees of God, and the execution of them differ?","answer":"The Decrees of God are from all eternity, the execution of them in time.","segments":[{"text":"The Decrees of God are from all eternity, the execution of them in time.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":9,"title":"What is the work of Creation?","part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"What is the work of Creation?","answer":"The work of Creation is God’s making all things of nothing, by the Word of his power, in the space of six daies, and all very good.","segments":[{"text":"The work of Creation is God’s making all things of nothing, by the Word of his power, in the space of six daies, and all very good.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whose work is the work of Creation?","answer":"Gods work.","segments":[{"text":"Gods work.","proofs":["Genesis 1:1"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"note":null}],"items":[]},{"question":"What did God make in the Creation?","answer":"All things.","segments":[{"text":"All things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what did he make them?","answer":"Of nothing, or of unapt matter.","segments":[{"text":"Of nothing, or of unapt matter.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it then to Create?","answer":"To make a thing of nothing, or of matter unapt to be brought into perfect Form by any power of second Causes.","segments":[{"text":"To make a thing of nothing, or of matter unapt to be brought into perfect Form by any power of second Causes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what were all things made?","answer":"By the Word of Gods power.","segments":[{"text":"By the Word of Gods power.","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"items":[]},{"question":"When did God make all things?","answer":"In time, not from Eternity.","segments":[{"text":"In","proofs":["Genesis 1:1"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"note":null},{"text":"time, not from Eternity.","proofs":["Proverbs 8:22–23"],"refs":[{"printed":"Proverbs 8:22–23","osis":["Prov.8.22-Prov.8.23"]}],"note":null}],"items":[]},{"question":"In what space of time did he make them?","answer":"In the space of six daies.","segments":[{"text":"In the space of","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null},{"text":"six daies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But why did God take all this time to make all things?","answer":"It was not, because he could not have made them sooner in an instant, if it had pleased him.","segments":[{"text":"It was not, because he could not have made them sooner in an instant, if it had pleased him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what special reasons then do you imagine?","answer":"For these two especially, 1. That we might learn by his example to work six daies, and rest a seventh. 2. That we might learn not to do things rashly and hastily, but with due deliberation.","segments":[{"text":"For these two especially, 1. That we might learn by his example to work six daies, and rest a seventh. 2. That we might learn not to do things rashly and hastily, but with due deliberation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what quality did God make all things?","answer":"All very good.","segments":[{"text":"All very good.","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null}],"items":[]},{"question":"To what end did he make them?","answer":"For his own Glory.","segments":[{"text":"For his own Glory.","proofs":["Revelation 4:11","Romans 11:36"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"items":[]}]}],"text":null},{"number":10,"title":"How did God Create man?","part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"How did God Create man?","answer":"God Created man Male and Female after his own Image, in knowledge, righteousness and true holiness, with dominion over the Creatures.","segments":[{"text":"God Created man Male and Female after his own Image, in knowledge, righteousness and true holiness, with dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Image of God in man?","answer":"The universal and perfect rectitude of the whole soul; knowledge in the understanding, righteousness in the will, and holiness in the affections.","segments":[{"text":"The universal and perfect rectitude of the whole soul; knowledge in the understanding, righteousness in the will, and holiness in the affections.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What special prerogative did God give man at his first Creation?","answer":"Dominion over the Creatures.","segments":[{"text":"Dominion over the Creatures.","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null}],"items":[]}]}],"text":null},{"number":11,"title":"What are Gods works of Providence?","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What are Gods works of Providence?","answer":"Gods works of Providence are his most holy, wise, and powerful preserving, and governing all his Creatures, and all their actions.","segments":[{"text":"Gods works of Providence are his most holy, wise, and powerful preserving, and governing all his Creatures, and all their actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there a Providence?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Psalm 67:4","Daniel 4:34–35, 37"],"refs":[{"printed":"Psalm 67:4","osis":["Ps.67.4"]},{"printed":"Daniel 4:34–35, 37","osis":["Dan.4.34-Dan.4.35","Dan.4.37"]}],"note":null}],"items":[]},{"question":"What kind of works are Gods works of Providence?","answer":"They are most holy wise, and powerful.","segments":[{"text":"They are most holy","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null},{"text":"wise,","proofs":["Isaiah 28:29"],"refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null},{"text":"and powerful.","proofs":["Psalm 66:7","Hebrews 1:3"],"refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[]},{"question":"What doth Gods Providence reach to?","answer":"To all his Creatures, and all their actions.","segments":[{"text":"To all his Creatures, and all their actions.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":12,"title":"What special act of Providence did God exercise towards man in the state wherein he was Created?","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"What special act of Providence did God exercise towards man in the state wherein he was Created?","answer":"When God had created Man, he entred into a Covenant of life with him, upon condition of perfect Obedience.","segments":[{"text":"When God had created Man, he entred into a Covenant of life with him, upon condition of perfect Obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"When God had Created Man, how did he deal with him?","answer":"He entred into a Covenant of life with him.","segments":[{"text":"He entred into a Covenant of life with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein lies the nature of a Covenant?","answer":"It is a federal transaction, or a mutual stipulation or agreement between party and party, upon such and such terms, with reciprocal or mutual obligations each of the other.","segments":[{"text":"It is a federal transaction, or a mutual stipulation or agreement between party and party, upon such and such terms, with reciprocal or mutual obligations each of the other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by a Covenant of life?","answer":"A Covenant that contains such terms and conditions, by performance whereof mans life should be continued and preserved.","segments":[{"text":"A Covenant that contains such terms and conditions, by performance whereof mans life should be continued and preserved.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Covenants hath God made with man?","answer":"Two, the Covenant of Works, and the Covenant of Grace.","segments":[{"text":"Two, the Covenant of Works, and the Covenant of Grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the tenor of the Covenant of works?","answer":"Obey and live.","segments":[{"text":"Obey and live.","proofs":["Leviticus 18:5","Ezekiel 20:11","Romans 10:5","Galatians 3:12","Matthew 19:17"],"refs":[{"printed":"Leviticus 18:5","osis":["Lev.18.5"]},{"printed":"Ezekiel 20:11","osis":["Ezek.20.11"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":null}],"items":[]},{"question":"What is the tenor of the Covenant of Grace?","answer":"Believe on the Lord Iesus Christ, and thou shalt be saved.","segments":[{"text":"Believe on the Lord Iesus Christ, and thou shalt be saved.","proofs":["Acts 16:31","Mark 16:15–16","Romans 10:6, 9","Galatians 3:6, 8, 11","Hebrews 10:38–39"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"Romans 10:6, 9","osis":["Rom.10.6","Rom.10.9"]},{"printed":"Galatians 3:6, 8, 11","osis":["Gal.3.6","Gal.3.8","Gal.3.11"]},{"printed":"Hebrews 10:38–39","osis":["Heb.10.38-Heb.10.39"]}],"note":null}],"items":[]},{"question":"By what other names are these two Covenants called?","answer":"The Old and the New.","segments":[{"text":"The Old and the New.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was the first Covenant called the Covenant of works?","answer":"Because works (or perfect obedience) were the only condition of it.","segments":[{"text":"Because works (or perfect obedience) were the only condition of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why the Old?","answer":"Because it was made of old with the first Adam, and doth not now remain in full force and vertue.","segments":[{"text":"Because it was made of old with the first Adam, and doth not now remain in full force and vertue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Could the first man have kept Gods Laws perfectly?","answer":"Yes, for God made him perfect with the Image of God shining gloriously in him.","segments":[{"text":"Yes, for God made him perfect with the Image of God shining gloriously in him.","proofs":["Genesis 1:27","Ecclesiastes 7:29"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[]},{"question":"What special command did God give him for the trial of his obedience?","answer":"He forbade him to eat of the Tree of the Knowledge of good and evil.","segments":[{"text":"He forbade him to eat of the Tree of the Knowledge of good and evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was the forbidden Tree called the Tree of the Knowledge of Good and Evil?","answer":"From the effect of eating it, because thereby man came to know good and evil: Good by the loss of it, and Evil by the sense and smart of it.","segments":[{"text":"From the effect of eating it, because thereby man came to know good and evil: Good by the loss of it, and Evil by the sense and smart of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Under what penalty was he forbidden this Tree?","answer":"Vpon pain of Death.","segments":[{"text":"Vpon pain of Death.","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":13,"title":"Did our first Parents continue in the estate wherein they were Created?","part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Did our first Parents continue in the estate wherein they were Created?","answer":"Our first Parents being left to the freedom of their own Will, fell from the estate wherein they were Created by sinning against God.","segments":[{"text":"Our first Parents being left to the freedom of their own Will, fell from the estate wherein they were Created by sinning against God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did our first Parents fall?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what did they fall?","answer":"From the estate wherein they were Created.","segments":[{"text":"From the estate wherein they were Created.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What estate was that?","answer":"An holy and happy estate.","segments":[{"text":"An holy and happy estate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did they fall?","answer":"By sinning against God.","segments":[{"text":"By","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"sinning against God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the cause of their fall?","answer":"The abuse of the Freedom of their own will.","segments":[{"text":"The abuse of the Freedom of their own will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Had our first Parents then Free-will in the state of innocency, till they sinned it away?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Were they not confirmed in the estate of Innocency?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":14,"title":"What is Sin?","part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sin?","answer":"Sin is any want of conformity unto, or transgression of the Law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of the Law of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the Law of God?","answer":"The whole Word of God.","segments":[{"text":"The whole Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any want of conformity to the Law, or coming short of it a sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is every transgression of it a sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"items":[]},{"question":"What is is to transgress the Law?","answer":"To pass the bounds that the Law sets.","segments":[{"text":"To pass the bounds that the Law sets.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the want of conformity to the Law, take in sins of Omission, and the transgression of the Law, sins of Commission; and both these Original sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null}],"items":[]}]}],"text":null},{"number":15,"title":"What was the sin whereby our first Parents fell from the estate wherein they were Created?","part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What was the sin whereby our first Parents fell from the estate wherein they were Created?","answer":"The sin whereby our first Parents fell from the estate wherein they were Created, was the eating of the forbidden Fruit.","segments":[{"text":"The sin whereby our first Parents fell from the estate wherein they were Created, was the eating of the forbidden Fruit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What was the first sin that was committed by mankind?","answer":"Eating the forbidden Fruit by our first Parents.","segments":[{"text":"Eating the forbidden Fruit by our first Parents.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":16,"title":"Did all mankind fall in Adam’s first transgression?","part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did all mankind fall in Adam’s first transgression?","answer":"The Covenant being made with Adam; not only for himself, but for his Posterity; all mankind descending from him by ordinary Generation, sinned in him, and fell with him in his first transgression.","segments":[{"text":"The Covenant being made with Adam; not only for himself, but for his Posterity; all mankind descending from him by ordinary Generation, sinned in him, and fell with him in his first transgression.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was Adam only concerned in the Covenant of Life, God made with him in the state of Innocency?","answer":"No, for the Covenant was not made with Adam for himself only, but for his Posterity also.","segments":[{"text":"No, for the Covenant was not made with Adam for himself only, but for his Posterity also.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"Did all mankind sin in Adam, and fall with him in his first transgression?","answer":"All mankind descending from Adam by ordinary Generation, sinned in him, and fell with him in his first transgression.","segments":[{"text":"All mankind descending from Adam by ordinary Generation, sinned in him, and fell with him in his first transgression.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How manifold is Generation?","answer":"Twofold, ordinary and extraordinary.","segments":[{"text":"Twofold, ordinary and extraordinary.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by extraordinary Generation?","answer":"That of Jesus Christ whereby he was conceived by the power of the Holy Ghost, in the Womb of the Virgin Mary, and born of her without sin.","segments":[{"text":"That of Jesus Christ whereby he was conceived by the power of the Holy Ghost, in the Womb of the Virgin Mary, and born of her without sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What by ordinary?","answer":"That whereby all mankind else came into the world, in a natural way from man and woman, under sin.","segments":[{"text":"That whereby all mankind else came into the world, in a natural way from man and woman, under sin.","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null}],"items":[]},{"question":"How could all the Posterity of Adam, being then unborn, sin in him, and fall with him in his first transgression?","answer":"1. They were in him representatively; Adam was the common head and representative of all mankind. 2. They were in him virtually, they were in his loyns. And as Levi is said to pay tithes in Abraham, when only in his loyns, Heb. 7. 9, 10. so Adams Posterity sinned in his loyns.","segments":[{"text":"1. They were in him representatively; Adam was the common head and representative of all mankind.","proofs":["1 Corinthians 15:22"],"refs":[{"printed":"1 Corinthians 15:22","osis":["1Cor.15.22"]}],"note":null},{"text":"2. They were in him virtually, they were in his loyns. And as Levi is said to pay tithes in Abraham, when only in his loyns, Heb. 7. 9, 10. so Adams Posterity sinned in his loyns.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is this the reason, why all mankind sinned in Adam, and fell with him, because the Covenant was made with him, not only for himself, but also for his Posterity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":17,"title":"Into what estate did the Fall bring mankind?","part":null,"questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Into what estate did the Fall bring mankind?","answer":"The Fall brought mankind into an estate of sin and misery.","segments":[{"text":"The Fall brought mankind into an estate of sin and misery.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":18,"title":"Wherein consists the sinfulness of that estate whereinto man fell?","part":null,"questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin, the want of original Righteousness, and the corruption of his whole nature, which is commonly called Original sin; together with all actual Transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin, the want of original Righteousness, and the corruption of his whole nature, which is commonly called Original sin; together with all actual Transgressions which proceed from it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of sins be there, wherein the sinfulness of that estate whereinto man fell, doth consist?","answer":"Two, Original and Actual.","segments":[{"text":"Two, Original and Actual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists Original sin?","answer":"In three things, as 1. The guilt of Adams first sin. 2. The want of Original Righteousness. 3. The corruption of the whole nature.","segments":[{"text":"In three things, as 1. The guilt of Adams first sin.","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null},{"text":"2. The want of Original Righteousness.","proofs":["Romans 3:2–3","Ecclesiastes 7:29"],"refs":[{"printed":"Romans 3:2–3","osis":["Rom.3.2-Rom.3.3"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"3. The corruption of the whole nature.","proofs":["Psalm 51:5","Job 14:4"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null}],"items":[]},{"question":"What is guilt?","answer":"A binding over to punishment.","segments":[{"text":"A binding over to punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Original Righteousness?","answer":"That which Man was at first Created in.","segments":[{"text":"That which Man was at first Created in.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by the corruption of the whole nature?","answer":"That whereby the whole Man (Soul and Body) is utterly indisposed, disabled and made opposite to all that is spiritually good, and wholly inclined to all evil, and that continually.","segments":[{"text":"That whereby the whole Man (Soul and Body) is utterly indisposed,","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null},{"text":"disabled and made","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"opposite to all that is spiritually good, and wholly inclined to all evil, and that","proofs":["Genesis 6:5"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"continually.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove the universal depravity and corruption of mans nature?","answer":"Besides Scripture-proof, which is as express in this truth as any upon Record; experience it self will confirm it by our daily sinful infirmities, by our backwardness to those duties wherein we may enjoy most of God, and by our being Eftsoons led into temptation, and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions.","segments":[{"text":"Besides Scripture-proof, which is as express in this truth as any upon Record; experience it self will confirm it by our daily sinful infirmities, by our backwardness to those duties wherein we may enjoy most of God, and by our being Eftsoons led into temptation, and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But why is the corruption of mans whole nature commonly called Original sin, since that is not a Scripture name?","answer":"For three Reasons, 1. Because ’tis derived from Adam the Original of mankind. 2. Because ’tis in every one from his Original. It may say to every one, As soon as thou wert, I am. 3. Because ’tis the original of all other sins.","segments":[{"text":"For three Reasons, 1. Because ’tis derived from Adam the Original of mankind.","proofs":["Acts 17:26"],"refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"note":null},{"text":"2. Because ’tis in every one from his Original.","proofs":["Job 14:4","Psalm 51:5"],"refs":[{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"It may say to every one, As soon as thou wert, I am. 3. Because ’tis the original of all other sins.","proofs":["James 1:15"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null}],"items":[]},{"question":"What do you mean by actual transgressions?","answer":"The transgressions of our Life, which proceed from original sin.","segments":[{"text":"The transgressions of our Life, which proceed from original sin.","proofs":["Ephesians 2:2–3","Matthew 15:19–20"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]},{"printed":"Matthew 15:19–20","osis":["Matt.15.19-Matt.15.20"]}],"note":null}],"items":[]}]}],"text":null},{"number":19,"title":"What is the misery of that estate whereinto man fell?","part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"What is the misery of that estate whereinto man fell?","answer":"All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","segments":[{"text":"All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What hath man lost by the Fall?","answer":"Communion with God.","segments":[{"text":"Communion with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by that?","answer":"Fellowship or friendship with God, or the communications of Gods Love, Grace and Favour.","segments":[{"text":"Fellowship","proofs":[],"refs":[],"note":null},{"text":"or friendship with God, or the","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"communications of Gods Love, Grace and Favour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is man brought under by the Fall?","answer":"Under Gods wrath and curse.","segments":[{"text":"Under Gods","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"wrath and","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"curse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the parts of Gods wrath and Curse?","answer":"1. All the miseries of this life. 2. Death it self, Death natural (here meant) which is the separation of Body and Soul. 3. The pains of Hell for ever.","segments":[{"text":"1. All the miseries of this life.","proofs":["Lamentations 3:39","Genesis 47:9","Job 5:7"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Genesis 47:9","osis":["Gen.47.9"]},{"printed":"Job 5:7","osis":["Job.5.7"]}],"note":null},{"text":"2. Death it self,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"Death natural (here meant) which is the separation of Body and Soul. 3. The pains of Hell for ever.","proofs":["Matthew 25:41","Jude 7","Revelation 20:14–15"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"Jude 7","osis":["Jude.1.7"]},{"printed":"Revelation 20:14–15","osis":["Rev.20.14-Rev.20.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":20,"title":"Did God leave all mankind to perish in the estate of sin and misery?","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Did God leave all mankind to perish in the estate of sin and misery?","answer":"God having out of his meer good pleasure, from all Eternity elected some to Eternal life, did enter into a Covenant of Grace to deliver them out of the estate of sin and misery, and to bring them into an estate of Salvation by a Redeemer.","segments":[{"text":"God having out of his meer good pleasure, from all Eternity elected some to Eternal life, did enter into a Covenant of Grace to deliver them out of the estate of sin and misery, and to bring them into an estate of Salvation by a Redeemer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must all mankind unavoidably perish in their sins and misery?","answer":"No, not the elect of God.","segments":[{"text":"No, not the elect of God.","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null}],"items":[]},{"question":"Whom do you mean by Gods Elect?","answer":"Those whom God hath chosen to everlasting life.","segments":[{"text":"Those whom God hath chosen to everlasting life.","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"What moved God to Elect any?","answer":"His meer good pleasure.","segments":[{"text":"His meer good pleasure.","proofs":["Ephesians 1:5","Romans 9:18"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"The most free, absolute, or undetermined Will of God.","segments":[{"text":"The most free, absolute, or undetermined Will of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When did God Elect them?","answer":"From all Eternity.","segments":[{"text":"From all Eternity.","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"Before time began, or before any thing was created.","segments":[{"text":"Before time began, or before any thing was created.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did God do for his Elect, to accomplish his decree touching their Salvation?","answer":"He entred into a Covenant of Grace with them.","segments":[{"text":"He entred into a Covenant of Grace with them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is the second Covenant called the Covenant of Grace?","answer":"Because Free-grace was the only motive God had to make, and perform the Promises contained in it.","segments":[{"text":"Because Free-grace was the only motive God had to make, and perform the Promises contained in it.","proofs":["Romans 5:15"],"refs":[{"printed":"Romans 5:15","osis":["Rom.5.15"]}],"note":null}],"items":[]},{"question":"By what other name is this Covenant called?","answer":"It is also called the New Covenant, because it never decayeth, nor waxeth old; but remaineth in full force, effect and vertue to the end of the world.","segments":[{"text":"It is also called the New Covenant, because it never decayeth, nor waxeth old; but remaineth in full force, effect and vertue to the end of the world.","proofs":["Jeremiah 31:31"],"refs":[{"printed":"Jeremiah 31:31","osis":["Jer.31.31"]}],"note":null}],"items":[]},{"question":"But what is become of the Law of that first Covenant made with Adam in Paradise, that old Covenant, the Covenant of Life, or Works; repeated to the Iews ▪ The sum of which we have fully express’d, Ezek. 18. 4. The Soul that sinneth, it shall die?","answer":"It is neither executed nor abrogated; but released, or dispensed with.","segments":[{"text":"It is neither executed nor abrogated; but released, or dispensed with.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not fully executed?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null}],"items":[]},{"question":"Nor abrogated?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How prove you that?","answer":"By these two Reasons, 1. It is in part executed upon Believers themselves; they are liable to the miseries of this life, and to Death it self, viz. to the first or natural Death, which is the wages of sin, although the second Death hath no power over them. 2. It is totally executed upon finally impenitent unbelievers; who are liable to the pains of Hell for ever, over whom not the first only, but the second Death also hath power.","segments":[{"text":"By these two Reasons, 1. It is in part executed upon Believers themselves; they are liable to the miseries of this life,","proofs":["Psalm 34:19","1 Corinthians 15:19","Psalm 89:30–33"],"refs":[{"printed":"Psalm 34:19","osis":["Ps.34.19"]},{"printed":"1 Corinthians 15:19","osis":["1Cor.15.19"]},{"printed":"Psalm 89:30–33","osis":["Ps.89.30-Ps.89.33"]}],"note":null},{"text":"and to Death it self, viz. to the first or natural Death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"which is the wages of sin, although the second Death hath no power over them.","proofs":["Revelation 20:6"],"refs":[{"printed":"Revelation 20:6","osis":["Rev.20.6"]}],"note":null},{"text":"2. It is totally executed upon finally impenitent unbelievers; who are liable to the pains of Hell for ever,","proofs":["2 Thessalonians 1:8–9"],"refs":[{"printed":"2 Thessalonians 1:8–9","osis":["2Thess.1.8-2Thess.1.9"]}],"note":null},{"text":"over whom not the first only, but the second Death also hath power.","proofs":["John 3:18, 36","Revelation 20:14–15"],"refs":[{"printed":"John 3:18, 36","osis":["John.3.18","John.3.36"]},{"printed":"Revelation 20:14–15","osis":["Rev.20.14-Rev.20.15"]}],"note":null}],"items":[]},{"question":"But seeing Iesus tasted Death for every man, doth not the Gospel relieve impenitent unbelievers?","answer":"The Gospel finds them, and every one in a state of Condemnation: Those who believe, it proclaims deliverance unto and relieves them; but those who through unbelief reject it, and put it from them, and judge themselves unworthy of everlasting life, it leaves such as it found them, viz. under the Condemnation of the Old Covenant, since they refuse the pardoning mercy of the New.","segments":[{"text":"The Gospel finds them, and every one in a state of Condemnation: Those who believe, it proclaims deliverance unto and relieves them; but those who through unbelief reject it, and","proofs":["Acts 13:46"],"refs":[{"printed":"Acts 13:46","osis":["Acts.13.46"]}],"note":null},{"text":"put it from them, and judge themselves unworthy of everlasting life, it leaves such as it found them, viz. under the Condemnation of the Old Covenant, since they refuse the pardoning mercy of the New.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"You have now satisfied us that the first Covenant is neither fully executed nor abrogated; But how is it released, or dispenced with?","answer":"By super-inducing a New Covenant of Grace over it; that whosoever closeth with, and comes into the terms of the new, shall be exempted from the rigour and extremity, i. e. from the eternal condemnation of the old; although he may be liable to the miseries of this life, and to the first Death.","segments":[{"text":"By super-inducing a New Covenant of Grace over it; that whosoever closeth with, and comes into the terms of the new, shall be exempted from the rigour and extremity, i. e. from the eternal","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"condemnation of the old; although he may be liable to the miseries of this life, and to the first Death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Covenant of works, as to its execution upon such as are in the Covenant of Grace, in the chief part restrained, although in some part inflicted?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In the chief part restrained, and in some part inflicted; what do you mean by that?","answer":"We mean, that Believers shall never complain under the eternal and destructive, although they do bear the temporal, and corrective punishment of their fins.","segments":[{"text":"We mean, that Believers shall never complain under the eternal and destructive, although they do bear the temporal, and corrective punishment of their fins.","proofs":["Lamentations 3:33"],"refs":[{"printed":"Lamentations 3:33","osis":["Lam.3.33"]}],"note":null}],"items":[]},{"question":"But because generals are obscure, tell us particularly, for the clearer understanding of this Mysterie, what obligation the first Covenant laies on sinful man?","answer":"A double obligation; first, in reference to what is past. And secondly, in reference to the future.","segments":[{"text":"A double obligation; first, in reference to what is past. And secondly, in reference to the future.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What obligation doth it lay on him, in reference to what is past?","answer":"It requires satisfaction, and reparation from him, for his sin in breaking it.","segments":[{"text":"It requires satisfaction, and reparation from him, for his sin in breaking it.","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"items":[]},{"question":"What, in reference to the future?","answer":"It requires perfect conformity still as at the first, and absolute obedience to all Gods commands, being the eternal debt of the reasonable creature to that God, that made it in his own Image.","segments":[{"text":"It requires perfect conformity still as at the first, and absolute obedience to all Gods commands, being the eternal debt of the reasonable creature to that God, that made it in his own Image.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it possible for us to satisfie Gods injured Law for our first breach?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if we could, might not the Law come upon us for future exact conformity, to pay the residue of that eternal Debt, due to God as our Creator?","answer":"Yes, it might.","segments":[{"text":"Yes,","proofs":[],"refs":[],"note":null},{"text":"it might.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the Covenant of Grace relieve us as to both these cases, and dispence with the rigour of the Law?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it relieve us as to the first obligation?","answer":"It comforts us with the good news that the Son of God hath satisfied his Fathers Justice; and if we believe but in him, God will accept of us, as if we had satisfied in our own persons. [The case the Law leaves us in, is well expressed, Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us, in St. Paul’s language, Rom. 8. 33, 34. you have both together excellently, Ezek. 33. 10, 11.]","segments":[{"text":"It comforts us with the good news that the Son of God hath satisfied his Fathers Justice; and if we believe but in him, God will accept of us, as if we had satisfied in our own persons. [The case the Law leaves us in, is well expressed, Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us, in St. Paul’s language, Rom. 8. 33, 34. you have both together excellently, Ezek. 33. 10, 11.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How, as to the second?","answer":"The New Covenant dispenceth with the rigour of that too; and justified and pardoned persons shall not lose all again upon the least defailance; therefore the Gospel proclaims pardon of sin upon Repentance, and acceptance of sincere endeavours to obey him.","segments":[{"text":"The New Covenant dispenceth with the rigour of that too; and justified and pardoned persons shall not lose all again upon the least defailance; therefore the Gospel proclaims pardon of sin upon Repentance, and acceptance of sincere endeavours to obey him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"God gave the Law from Mount Sinai, and the voice of words was so dreadful there, that they which heard it, intreated that the Word should not be spoken to them any more: But we are come to Mount Sion; what is Gods language to us now?","answer":"Sinners, be but in good earnest, do but love me heartily and my waies; let me but see a child-like ingenuity in you, and I will put down your upright, though imperfect performances, in the Book of my remembrance.","segments":[{"text":"Sinners, be but in good earnest, do but love me heartily and my waies; let me but see a child-like ingenuity in you, and I will put down your upright, though imperfect performances, in the Book of my remembrance.","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null}],"items":[]},{"question":"How is it possible our performances should be recorded in the Book of Gods remembrance, since the best of them are imperfect, and we do daily break the Commandments of God in thought, word and deed?","answer":"If there be a willing mind, it is well accepted according to that we have, and not according to that we have not. And the Commandments of God may be reputed as done▪ when whatsoever is not done is pardoned. Thus doth the candour of the Gospel dispence with the rigour of the Law.","segments":[{"text":"If there be a willing mind, it is well accepted according to that we have, and not according to that we have not. And the Commandments of God may be reputed as done▪ when whatsoever is not done is pardoned. Thus doth the candour of the Gospel dispence with the rigour of the Law.","proofs":["Matthew 11:30"],"refs":[{"printed":"Matthew 11:30","osis":["Matt.11.30"]}],"note":null}],"items":[]},{"question":"But how doth it stand with Gods veracity and immutability having once declared that the soul that sinneth shall die, to contradict it by declaring, That he that believeth shall never die, but have Eternal Life?","answer":"We must look upon threatenings as a part of the Law, declaring the dueness of the punishment, what the offender hath deserved to suffer; Not as predictions of the event, any more than Thou shalt, and Thou shalt not in the command, are Predictions: but only are expressive of the dueness of obedience.","segments":[{"text":"We must look upon threatenings as a part of the Law, declaring the dueness of the punishment, what the offender hath deserved to suffer; Not as predictions of the event, any more than Thou shalt, and Thou shalt not in the command, are Predictions: but only are expressive of the dueness of obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do the Old and New Covenant differ?","answer":"They differ more especially, these two waies, 1. In their tenor; the tenor of the Old is, Obey [perfectly] and live, sin and die; The tenor of the New is, Believe on the Lord Iesus Christ, and thou shalt be saved. 2. The New Covenant admits of Repentance, which the Old doth not.","segments":[{"text":"They differ more especially, these two waies, 1. In their tenor; the tenor of the Old is, Obey [perfectly] and live, sin and die; The tenor of the New is, Believe on the Lord Iesus Christ, and thou shalt be saved. 2. The New Covenant admits of Repentance, which the Old doth not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But must not a believer acknowledge perfect obedience to be still his duty?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"Because this honours the equity of Gods Commandments.","segments":[{"text":"Because this honours the equity of Gods Commandments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant, given his Father his Law back again?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he not repeal it?","answer":"No, it’s still the Rule of life, and every Commandment still obligeth a Believer.","segments":[{"text":"No, it’s still the Rule of life, and every Commandment still obligeth a Believer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What hath Christ then done for us?","answer":"Christ hath only released us from the condemning power of the Law, not the commanding power of it.","segments":[{"text":"Christ hath only released us from the condemning power of the Law, not the commanding power of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How understand you that?","answer":"We must still press after perfection; but though we fall short of it, we shall not die for it: Christ having Redeemed us from the curse of the Law, being made a curse for us; He leaves us under the Government and Command of the Law.","segments":[{"text":"We must still press after perfection; but though we fall short of it, we shall not die for it: Christ having Redeemed us from the curse of the Law, being made a curse for us; He leaves us under the Government and Command of the Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But have you any Scripture-warrant for what you say in this matter?","answer":"Yes, the whole matter is excellently expressed, 1 Ioh. 2. 1. My little Children, these things write I unto you, that you sin not: And if any man sin we have an advocate with the Father, Iesus Christ the righteous.","segments":[{"text":"Yes, the whole matter is excellently expressed, 1 Ioh. 2. 1. My little Children, these things write I unto you, that you sin not: And if any man sin we have an advocate with the Father, Iesus Christ the righteous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But generally and more briefly, what doth God promise to deliver the Elect out of in the Covenant of Grace?","answer":"Out of the estate of sin and misery.","segments":[{"text":"Out of the estate of sin and misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But how doth God perform this Promise to them, seeing that they also are liable to the miseries of this life, and to the first Death as the wages of sin?","answer":"Although the Old Covenant in part be executed on them, yet doth not God leave them in the state of sin and misery; but hath entred into a New Covenant with them to bring them out of it: And what they suffer is for their good, that being reformed by stripes, they may be freed from those punishments which fall on the unreformed to all eternity.","segments":[{"text":"Although the Old Covenant in part be executed on them, yet doth not God leave them in the state of sin and misery; but hath entred into a New Covenant with them to bring them out of it: And what they suffer is for their good, that being reformed by stripes, they may be freed from those punishments which fall on the unreformed to all eternity.","proofs":["Lamentations 3:39","Micah 7:9","Romans 8:1–2","1 Corinthians 11:30, 32"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Micah 7:9","osis":["Mic.7.9"]},{"printed":"Romans 8:1–2","osis":["Rom.8.1-Rom.8.2"]},{"printed":"1 Corinthians 11:30, 32","osis":["1Cor.11.30","1Cor.11.32"]}],"note":null}],"items":[]},{"question":"And what doth God promise to bring the Elect into in the Covenant of Grace?","answer":"Into an estate of Salvation.","segments":[{"text":"Into an estate of Salvation.","proofs":["1 John 5:11–12","John 3:16","Hebrews 8:10"],"refs":[{"printed":"1 John 5:11–12","osis":["1John.5.11-1John.5.12"]},{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null}],"items":[]},{"question":"Is then the Deliverance of Gods Elect out of the estate of sin, and his bringing them into an estate of Salvation, the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God promise to do all this?","answer":"By a Redeemer, Isa. 53. 10. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his daies, and the pleasure of the Lord shall prosper in his hand, vers. 11. He shall see of the Travail of his soul, and shall be satisfied, &c. And this by some learned Divines is called the Covenant of Redemption.","segments":[{"text":"By a Redeemer, Isa. 53. 10. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his daies, and the pleasure of the Lord shall prosper in his hand, vers. 11. He shall see of the Travail of his soul, and shall be satisfied, &c. And this by some learned Divines is called the Covenant of Redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do they mean by it?","answer":"That federal transaction that was betwixt God the Father and the Son from everlasting, about the Redemption of lost and fallen Man.","segments":[{"text":"That federal transaction that was betwixt God the Father and the Son from everlasting, about the Redemption of lost and fallen Man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not this the same with the Covenant of Grace?","answer":"This Covenant is a Covenant of Grace, but ’tis not strictly that Covenant of Grace, which the Scripture holds out in opposition to the Covenant of works; but rather the means to it, or foundation of it.","segments":[{"text":"This Covenant is a Covenant of Grace, but ’tis not strictly that Covenant of Grace, which the Scripture holds out in opposition to the Covenant of works; but rather the means to it, or foundation of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein do these two Covenants differ?","answer":"In the Confederates, For in the Covenant of Redemption, the Confederates are God and Christ, but in the Covenant of Grace, the Confederates are God and Believers.","segments":[{"text":"In the Confederates, For in the Covenant of Redemption, the Confederates are","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null},{"text":"God and Christ, but in the Covenant of Grace, the Confederates are God and Believers.","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null}],"items":[]}]}],"text":null},{"number":21,"title":"Who is the Redeemer of Gods Elect?","part":null,"questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"Who is the Redeemer of Gods Elect?","answer":"The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God, became man, and so was, and continueth to be God and Man in two distinct natures, and one person for ever.","segments":[{"text":"The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God, became man, and so was, and continueth to be God and Man in two distinct natures, and one person for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is the Redeemer?","answer":"The Lord Jesus Christ.","segments":[{"text":"The Lord Jesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to Redeem?","answer":"By price, or power to save any from bondage or misery.","segments":[{"text":"By price, or power to save any from bondage or misery.","proofs":["1 Peter 1:18–19","1 Timothy 2:6","Ephesians 4:8","Colossians 1:20"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]},{"printed":"Colossians 1:20","osis":["Col.1.20"]}],"note":null}],"items":[]},{"question":"Who is Christ the Redeemer of?","answer":"Of Gods Elect.","segments":[{"text":"Of Gods Elect.","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]},{"question":"Is there any other Redeemer?","answer":"He is the only Redeemer.","segments":[{"text":"He is the only Redeemer.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"items":[]},{"question":"Why is he called Lord?","answer":"1. Absolutely, as he is God he is Lord over them, and all things. 2. Especially, in reference to them that are redeemed, he is their Lord, being redeemed by him.","segments":[{"text":"1. Absolutely, as he is God he is Lord over them, and all things.","proofs":["Acts 10:36"],"refs":[{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"note":null},{"text":"2. Especially, in reference to them that are redeemed, he is their Lord, being redeemed by him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is he called Iesus?","answer":"Because he is a Saviour.","segments":[{"text":"Because he is a Saviour.","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null}],"items":[]},{"question":"Why Christ?","answer":"Because he is anointed to the Office of a Prophet, Priest, and King, which persons were usually anointed under the Law.","segments":[{"text":"Because he is","proofs":["Luke 2:26","Acts 10:38"],"refs":[{"printed":"Luke 2:26","osis":["Luke.2.26"]},{"printed":"Acts 10:38","osis":["Acts.10.38"]}],"note":null},{"text":"anointed to the Office of a","proofs":["Luke 4:18","John 3:34","Acts 3:22"],"refs":[{"printed":"Luke 4:18","osis":["Luke.4.18"]},{"printed":"John 3:34","osis":["John.3.34"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Prophet,","proofs":["Acts 4:27","Hebrews 5:4–11"],"refs":[{"printed":"Acts 4:27","osis":["Acts.4.27"]},{"printed":"Hebrews 5:4–11","osis":["Heb.5.4-Heb.5.11"]}],"note":null},{"text":"Priest, and","proofs":["Hebrews 1:8–9"],"refs":[{"printed":"Hebrews 1:8–9","osis":["Heb.1.8-Heb.1.9"]}],"note":null},{"text":"King, which persons were usually anointed under the Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose Son was Christ?","answer":"The Eternal Son of God.","segments":[{"text":"The Eternal Son of God.","proofs":["John 1:14","Colossians 2:9","Matthew 26:63–64"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Matthew 26:63–64","osis":["Matt.26.63-Matt.26.64"]}],"note":null}],"items":[]},{"question":"What is it to be the Eternal Son of God?","answer":"It is to be God of the Substance of the Father, begotten before the Worlds.","segments":[{"text":"It is to be God of the Substance of the Father, begotten before the Worlds.","proofs":["John 1:18","5:17–18, 23","10:30"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"5:17–18, 23","osis":["John.5.17-John.5.18","John.5.23"]},{"printed":"10:30","osis":["John.10.30"]}],"note":null}],"items":[]},{"question":"What did the Eternal Son of God become that he might be our Redeemer?","answer":"He became man.","segments":[{"text":"He became man.","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[]},{"question":"Was it a voluntary act in Christ to become man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 10:5–7","2:16"],"refs":[{"printed":"Hebrews 10:5–7","osis":["Heb.10.5-Heb.10.7"]},{"printed":"2:16","osis":["Heb.2.16"]}],"note":null}],"items":[]},{"question":"Was Christ both God and Man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 1:23","Romans 9:5","Acts 20:28"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"items":[]},{"question":"How many Natures then be there in Christ?","answer":"Two, his God-head and his Manhood.","segments":[{"text":"Two, his God-head and his Manhood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Christ God here upon Earth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 1:1, 14","1 John 5:20"],"refs":[{"printed":"John 1:1, 14","osis":["John.1.1","John.1.14"]},{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null}],"items":[]},{"question":"Doth he continue to be Man as well as God, now he is in Heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ephesians 4:10","John 6:62"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]},{"printed":"John 6:62","osis":["John.6.62"]}],"note":null}],"items":[]},{"question":"Do these two natures make two persons in Christ?","answer":"No, but one Person.","segments":[{"text":"No, but one Person.","proofs":["Isaiah 9:6","Romans 9:5"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[]},{"question":"How long doth Christ continue God and Man in two distinct natures, and one Person?","answer":"For ever.","segments":[{"text":"For ever.","proofs":["Hebrews 7:3, 24"],"refs":[{"printed":"Hebrews 7:3, 24","osis":["Heb.7.3","Heb.7.24"]}],"note":null}],"items":[]}]}],"text":null},{"number":22,"title":"How did Christ being the Son of God become Man?","part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"How did Christ being the Son of God become Man?","answer":"Christ the Son of God became Man, by taking to himself a true body, and a reasonable Soul; being conceived by the power of the Holy Ghost, in the Womb of the Virgin Mary, and born of her▪ yet without sin.","segments":[{"text":"Christ the Son of God became Man, by taking to himself a true body, and a reasonable Soul; being conceived by the power of the Holy Ghost, in the Womb of the Virgin Mary, and born of her▪ yet without sin.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What did Christ take to himself, when he became man?","answer":"A true body and a reasonable Soul.","segments":[{"text":"A true body and a reasonable Soul.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these the Essential parts of a true man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ take to himself a Phantastical body, i. e. only the shape and appearance of a body?","answer":"No, a true body.","segments":[{"text":"No, a true body.","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null}],"items":[]},{"question":"Did Christs divine nature enliven and actuate his body instead of a Soul?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Had Christ a reasonable Soul, such as men have, as well as a true body?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 26:38","Luke 23:46"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]},{"printed":"Luke 23:46","osis":["Luke.23.46"]}],"note":null}],"items":[]},{"question":"Had Christ an ordinary or extraordinary Generation?","answer":"An extraordinary.","segments":[{"text":"An extraordinary.","proofs":["Luke 1:31, 35","Hebrews 7:26"],"refs":[{"printed":"Luke 1:31, 35","osis":["Luke.1.31","Luke.1.35"]},{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"items":[]}]}],"text":null},{"number":23,"title":"What Offices doth Christ execute as our Redeemer?","part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What Offices doth Christ execute as our Redeemer?","answer":"Christ as our Redeemer excuteth the Office of a Prophet, of a Priest, and of a King, both in his estate of Humiliation and Exaltation.","segments":[{"text":"Christ as our Redeemer excuteth the Office of a Prophet, of a Priest, and of a King, both in his estate of Humiliation and Exaltation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it to execute an Office?","answer":"To do or perform what belongeth to the Office.","segments":[{"text":"To do or perform what belongeth to the Office.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Offices doth Christ execute as our Redeemer?","answer":"Three, the Offices of a Prophet, of a Priest, and of a King.","segments":[{"text":"Three, the Offices of a","proofs":["Acts 3:22–23"],"refs":[{"printed":"Acts 3:22–23","osis":["Acts.3.22-Acts.3.23"]}],"note":null},{"text":"Prophet, of a","proofs":["Hebrews 9:5–6"],"refs":[{"printed":"Hebrews 9:5–6","osis":["Heb.9.5-Heb.9.6"]}],"note":null},{"text":"Priest, and of a King.","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null}],"items":[]},{"question":"In what estate doth he execute and discharge these Offices?","answer":"Both in his estate of Humiliation, and Exaltation.","segments":[{"text":"Both in his estate of Humiliation, and Exaltation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":24,"title":"How idoth Christ execute the Office of a Prophet?","part":null,"questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"How idoth Christ execute the Office of a Prophet?","answer":"Christ executeth the Office of a Prophet, in revealing to us by his Word and Spirit, the Will of God for our Salvation.","segments":[{"text":"Christ executeth the Office of a Prophet, in revealing to us by his Word and Spirit, the Will of God for our Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first Office here considered of Christ as our Redeemer.","answer":"The Office of a Prophet.","segments":[{"text":"The Office of a Prophet.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth he execute and discharge this Office?","answer":"By revealing to us the Will of God.","segments":[{"text":"By revealing to us the Will of God.","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null}],"items":[]},{"question":"What do you mean by revealing?","answer":"Making known to us.","segments":[{"text":"Making known to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth Christ reveal the Will of God to us?","answer":"By this Word and Spirit [together].","segments":[{"text":"By this Word and Spirit","proofs":["Proverbs 1:23","Isaiah 59:21","John 14:25–26"],"refs":[{"printed":"Proverbs 1:23","osis":["Prov.1.23"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"John 14:25–26","osis":["John.14.25-John.14.26"]}],"note":null},{"text":"[together].","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the Will of God which Christ doth reveal?","answer":"The whole counsel of God, or whatsoever God would have us o know, believe, and do in order to our Salvation.","segments":[{"text":"The whole counsel of God, or whatsoever God would have us o know, believe, and do in order to our Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Word of Christ without his Spirit sufficient to teach us the will of God for our Salvation?","answer":"No.","segments":[{"text":"No.","proofs":["1 Corinthians 2:12–14"],"refs":[{"printed":"1 Corinthians 2:12–14","osis":["1Cor.2.12-1Cor.2.14"]}],"note":null}],"items":[]},{"question":"May we expect the Revelation of Gods will by the Spirit without the Word?","answer":"In no wise, for God hath joyned his Word and Spirit together, Ibid.","segments":[{"text":"In no wise, for God hath joyned his Word and Spirit together, Ibid.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what end doth Christ thus reveal the will of God to us?","answer":"For our Salvation.","segments":[{"text":"For our Salvation.","proofs":["Acts 13:26"],"refs":[{"printed":"Acts 13:26","osis":["Acts.13.26"]}],"note":null}],"items":[]},{"question":"To which of Christs Offices doth it belong to reveal or make known to us the will of God?","answer":"To his Prophetical Office.","segments":[{"text":"To his Prophetical Office.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":25,"title":"How doth Christ execute the Office of a Priest?","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Priest?","answer":"Christ executeth the Office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and reconcile us to God, and in making continual intercession for us.","segments":[{"text":"Christ executeth the Office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and reconcile us to God, and in making continual intercession for us.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the next Office here considered of Christ as our Redeemer?","answer":"The Office of a Priest.","segments":[{"text":"The Office of a Priest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth Christ perform this Office?","answer":"Two waies, 1. By offering up himself a Sacrifice.","segments":[{"text":"Two waies, 1. By offering up himself a Sacrifice.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who offered up Iesus Christ?","answer":"He offered up himself.","segments":[{"text":"He offered up himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Sacrifice did he offer?","answer":"He offered himself a Sacrifice.","segments":[{"text":"He offered himself a Sacrifice.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by Christ offering up himself a Sacrifice?","answer":"Christ dying in his humane Nature for us.","segments":[{"text":"Christ dying in his humane Nature for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How often did Christ offer up himself?","answer":"He offered up himself once only.","segments":[{"text":"He offered up himself once only.","proofs":["Hebrews 7:27"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]}],"note":null}],"items":[]},{"question":"Why did Christ offer up himself for us?","answer":"For two ends, 1. To satisfie divine Justice.","segments":[{"text":"For two ends, 1. To satisfie divine Justice.","proofs":["Hebrews 9:13–14"],"refs":[{"printed":"Hebrews 9:13–14","osis":["Heb.9.13-Heb.9.14"]}],"note":null}],"items":[]},{"question":"Could not Iustice otherwise be satisfied?","answer":"Without death Justice could not be satisfied, though mercy provided and accepted him as a Surety to die for us.","segments":[{"text":"Without death","proofs":["Hebrews 9:22"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null},{"text":"Justice could not be satisfied, though mercy provided and accepted him as a Surety to die for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second end of Christs Sacrificing himself?","answer":"To reconcile us to God.","segments":[{"text":"To reconcile","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"us to God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by reconciling us to God?","answer":"Making God and us friends, or it is a bringing us by Nature enemies, into an estate of peace and friendship with God again.","segments":[{"text":"Making God and us friends, or it is a bringing us by Nature enemies, into an estate of peace and friendship with God again.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else doth Christ excute the Office of a Priest?","answer":"By making Intercession.","segments":[{"text":"By making Intercession.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Christs making Intercession for us?","answer":"The presenting his Sacrifice and Merits for us before his Father. Or, his praying and making request to God, that what he hath purchased for us may be given us; and that our persons and duties may be accepted by him through his Merits.","segments":[{"text":"The presenting his Sacrifice and Merits for us before his Father. Or, his praying and making request to God, that what he hath purchased for us may be given us; and that our persons and duties may be accepted by him through his Merits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what duration is his Intercession?","answer":"It is continual (ceaseth not till the end▪ of the World).","segments":[{"text":"It is continual (ceaseth not till the end▪ of the World).","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"items":[]},{"question":"To which of Christs Offices doth it belong to offer Sacrifices, and make Intercession for us?","answer":"To his Priestly Office.","segments":[{"text":"To his Priestly Office.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":26,"title":"How doth Christ execute the Office of a King?","part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a King?","answer":"Christ executeth the Office of a King in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.","segments":[{"text":"Christ executeth the Office of a King in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the third Office of Christ as our Redeemer?","answer":"The Office of a King.","segments":[{"text":"The Office of a King.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth he execute this Office?","answer":"He doth it both towards his people, and towards his, and their enemies.","segments":[{"text":"He doth it both towards his people, and towards his, and their enemies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How towards his People?","answer":"Two waies, 1. In subduing them to himself.","segments":[{"text":"Two waies, 1. In subduing them to himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth he this?","answer":"By the powerful working of his Spirit, in and by the Ministry of the Word. 2. In ruling and defending them.","segments":[{"text":"By the powerful working of his Spirit, in and by the Ministry of the Word.","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"2. In ruling and defending them.","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null}],"items":[]},{"question":"Is Christ then the King of the Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 1:49"],"refs":[{"printed":"John 1:49","osis":["John.1.49"]}],"note":null}],"items":[]},{"question":"How doth Christ execute this Office towards his, and his peoples enemies?","answer":"In restraining and conquering them.","segments":[{"text":"In restraining and conquering them.","proofs":["1 Corinthians 15:25"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"note":null}],"items":[]},{"question":"What are these enemies?","answer":"The Devil, the World and the Flesh, the last enemy is Death.","segments":[{"text":"The Devil, the World and the Flesh, the last enemy is Death.","proofs":["1 Corinthians 15:26"],"refs":[{"printed":"1 Corinthians 15:26","osis":["1Cor.15.26"]}],"note":null}],"items":[]},{"question":"What is it for Christ to restrain his and his peoples enemies?","answer":"To set bounds and limits to their present remaining power, over which he doth not suffer them to pass.","segments":[{"text":"To set bounds and limits to their present remaining power, over which he doth not suffer them to pass.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for him to conquer them?","answer":"To take away their power in part, that they have not Dominion over his people, and afterwards compleatly to bring them under his own, and his peoples feet, and utterly to abolish and destroy them.","segments":[{"text":"To take away their power in part, that they have not","proofs":["Romans 6:14","8:37"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"8:37","osis":["Rom.8.37"]}],"note":null},{"text":"Dominion over his people, and afterwards compleatly to bring them under his own, and his peoples feet, and utterly to abolish and destroy them.","proofs":["1 Corinthians 15:25, 55–57"],"refs":[{"printed":"1 Corinthians 15:25, 55–57","osis":["1Cor.15.25","1Cor.15.55-1Cor.15.57"]}],"note":null}],"items":[]},{"question":"To which of Christs Offices doth it belong to subdue, rule and defend us, and to restrain and conquer all his and our enemies?","answer":"To his Kingly Office.","segments":[{"text":"To his Kingly Office.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":27,"title":"Wherein did Christs Humiliation consist?","part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein did Christs Humiliation consist?","answer":"Christs Humiliation consisted in his being born, and that in a low condition, made under the Law, undergoing the miseries of this life, the wrath of God, and the cursed death of the Cross, in being buried and continuing under the power of death for a time.","segments":[{"text":"Christs Humiliation consisted in his being born, and that in a low condition, made under the Law, undergoing the miseries of this life, the wrath of God, and the cursed death of the Cross, in being buried and continuing under the power of death for a time.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is Christs first estate as our Redeemer?","answer":"His estate of Humiliation.","segments":[{"text":"His estate of Humiliation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein be the four Degrees of it?","answer":"In his Birth, Life, Death, and after Death.","segments":[{"text":"In his Birth, Life, Death, and after Death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the first Degree?","answer":"His being born.","segments":[{"text":"His being born.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what condition was he born?","answer":"In a low condition.","segments":[{"text":"In a low condition.","proofs":["Luke 1:48, 52–53","2:7"],"refs":[{"printed":"Luke 1:48, 52–53","osis":["Luke.1.48","Luke.1.52-Luke.1.53"]},{"printed":"2:7","osis":["Luke.2.7"]}],"note":null}],"items":[]},{"question":"Vnder what was Christ made?","answer":"Under the Law.","segments":[{"text":"Under the Law.","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[]},{"question":"What is the second Degree?","answer":"The miseries of this life.","segments":[{"text":"The miseries of this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What miseries were they?","answer":"All those miseries which belong to the nature of man, as hunger, thirst, and weariness; and those that are incident to Mans condition in the World, as want, poverty, and reproach.","segments":[{"text":"All those miseries which belong to the nature of man, as hunger,","proofs":["Matthew 4:2"],"refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"note":null},{"text":"thirst,","proofs":["John 9:28","Psalm 69:21"],"refs":[{"printed":"John 9:28","osis":["John.9.28"]},{"printed":"Psalm 69:21","osis":["Ps.69.21"]}],"note":null},{"text":"and weariness;","proofs":["John 4:6"],"refs":[{"printed":"John 4:6","osis":["John.4.6"]}],"note":null},{"text":"and those that are incident to Mans condition in the World, as want,","proofs":["Matthew 8:20"],"refs":[{"printed":"Matthew 8:20","osis":["Matt.8.20"]}],"note":null},{"text":"poverty, and reproach.","proofs":["Psalm 22:6","Mark 9:12","Luke 23:11, 35–36","Matthew 27:28, 32, 39, 45"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]},{"printed":"Mark 9:12","osis":["Mark.9.12"]},{"printed":"Luke 23:11, 35–36","osis":["Luke.23.11","Luke.23.35-Luke.23.36"]},{"printed":"Matthew 27:28, 32, 39, 45","osis":["Matt.27.28","Matt.27.32","Matt.27.39","Matt.27.45"]}],"note":null}],"items":[]},{"question":"What miseries did not Christ undergo?","answer":"Personal Miseries, such as Diseases, Monstrosity, Lameness.","segments":[{"text":"Personal Miseries, such as Diseases, Monstrosity, Lameness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else then did he undergo?","answer":"The wrath of God.","segments":[{"text":"The wrath of God.","proofs":["Matthew 26:39","27:46"],"refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]},{"printed":"27:46","osis":["Matt.27.46"]}],"note":null}],"items":[]},{"question":"What is the third Degree?","answer":"Death.","segments":[{"text":"Death.","proofs":["Matthew 27:50"],"refs":[{"printed":"Matthew 27:50","osis":["Matt.27.50"]}],"note":null}],"items":[]},{"question":"What kind of death did Christ undergo?","answer":"The most shameful, painful, and accursed death of the Cross.","segments":[{"text":"The most shameful, painful, and accursed death of the Cross.","proofs":["Philippians 2:7–8","Galatians 3:13"],"refs":[{"printed":"Philippians 2:7–8","osis":["Phil.2.7-Phil.2.8"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]},{"question":"Wherein consisted the last Degree of Christ’s Humiliation after Death?","answer":"In his being buried, and continuing under the power of Death for a time.","segments":[{"text":"In his being buried,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"and continuing under the power of Death for a time.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":28,"title":"Wherein consists Christs Exaltation?","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists Christs Exaltation?","answer":"Christs Exaltation consisteth in his rising again from the dead on the third day, in ascending up into Heaven, in sitting at the right hand of God the Father, and in coming to Judge the World at the last day.","segments":[{"text":"Christs Exaltation consisteth in his rising again from the dead on the third day, in ascending up into Heaven, in sitting at the right hand of God the Father, and in coming to Judge the World at the last day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the other estate of Christ our Redeemer?","answer":"His Exaltation.","segments":[{"text":"His Exaltation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which be the four Degrees of it?","answer":"His Resurrection, Ascension, Session at the right hand of God, and coming to Judgement.","segments":[{"text":"His Resurrection, Ascension, Session at the right hand of God, and coming to Judgement.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists the first Degree?","answer":"In his rising again from the Dead.","segments":[{"text":"In his rising again from the Dead.","proofs":["1 Corinthians 15:20"],"refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"note":null}],"items":[]},{"question":"When did he arise?","answer":"On the third day.","segments":[{"text":"On the third day.","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null}],"items":[]},{"question":"Did Christ rise again with the same body that was buried?","answer":"Yes, with the very same; For he bare the Print of the Nails in his hand and feet, and of the Spear in his side ▪","segments":[{"text":"Yes, with the very same; For he bare the Print of the Nails in his hand and feet, and of the Spear in his side","proofs":["John 20:25, 27"],"refs":[{"printed":"John 20:25, 27","osis":["John.20.25","John.20.27"]}],"note":null},{"text":"▪","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"〈…〉 Christs body corrupted in the Grave, like the Bodies of others?","answer":"No.","segments":[{"text":"No.","proofs":["Acts 13:37"],"refs":[{"printed":"Acts 13:37","osis":["Acts.13.37"]}],"note":null}],"items":[]},{"question":"Doth Christ, being raised from the Dead, die any more?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 6:9"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null}],"items":[]},{"question":"What doth the Resurrection of Christ assure us of?","answer":"That our bodies shall be raised again from the Dead.","segments":[{"text":"That our bodies shall be raised again from the Dead.","proofs":["1 Corinthians 15:20–21"],"refs":[{"printed":"1 Corinthians 15:20–21","osis":["1Cor.15.20-1Cor.15.21"]}],"note":null}],"items":[]},{"question":"What is the second Degree of Christs Exaltation?","answer":"His ascending up into Heaven.","segments":[{"text":"His ascending up into Heaven.","proofs":["Luke 24:51"],"refs":[{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null}],"items":[]},{"question":"When was it that he ascended?","answer":"He ascended forty daies after he rose out of the Grave.","segments":[{"text":"He ascended forty daies after he rose out of the Grave.","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null}],"items":[]},{"question":"What doth the ascension of Christ assure us of?","answer":"That we shall be carried up into Heaven, whither our fore-runner is entred for us.","segments":[{"text":"That we shall be carried up into Heaven, whither our fore-runner is entred for us.","proofs":["Hebrews 6:19–20","Luke 16:22"],"refs":[{"printed":"Hebrews 6:19–20","osis":["Heb.6.19-Heb.6.20"]},{"printed":"Luke 16:22","osis":["Luke.16.22"]}],"note":null}],"items":[]},{"question":"What is the third Degree?","answer":"His sitting at the right hand of God the Father Almighty.","segments":[{"text":"His sitting at the right hand of God the Father Almighty.","proofs":["Mark 16:19","Ephesians 1:20–21"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"Ephesians 1:20–21","osis":["Eph.1.20-Eph.1.21"]}],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"His being exalted to chief Honour, power and favour with God: As Princes do set them whom they highly love and favour at their right hand.","segments":[{"text":"His being exalted to chief Honour, power and favour with God: As Princes do set them whom they highly love and favour at their right hand.","proofs":["1 Kings 2:19"],"refs":[{"printed":"1 Kings 2:19","osis":["1Kgs.2.19"]}],"note":null}],"items":[]},{"question":"What is the fourth Degree of his Exaltation?","answer":"His coming to Judge the World.","segments":[{"text":"His coming to Judge the World.","proofs":["Acts 1:11","2 Thessalonians 1:7","Matthew 25:31–32"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"2 Thessalonians 1:7","osis":["2Thess.1.7"]},{"printed":"Matthew 25:31–32","osis":["Matt.25.31-Matt.25.32"]}],"note":null}],"items":[]},{"question":"When will he come to Iudgement?","answer":"At the last day (or at the end of the world.","segments":[{"text":"At the last day (or at the end of the world.","proofs":["John 12:48"],"refs":[{"printed":"John 12:48","osis":["John.12.48"]}],"note":null}],"items":[]}]}],"text":null},{"number":29,"title":"How are we made Partakers of the Redemption purchased by Christ?","part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"How are we made Partakers of the Redemption purchased by Christ?","answer":"We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us by his holy Spirit.","segments":[{"text":"We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us by his holy Spirit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"By whom is Redemption purchased?","answer":"By Christ.","segments":[{"text":"By Christ.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"items":[]},{"question":"By whom is it applied?","answer":"By his holy Spirit.","segments":[{"text":"By his holy Spirit.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[]},{"question":"What do you mean by the Spirits applying it to us?","answer":"His making it ours.","segments":[{"text":"His making it ours.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of application is that which the Spirit makes?","answer":"An effectual application (such as causeth and enableth us to receive it.)","segments":[{"text":"An effectual application (such as causeth and enableth us to receive it.)","proofs":["Psalm 110"],"refs":[{"printed":"Psalm 110","osis":["Ps.110"]}],"note":null}],"items":[]},{"question":"Cannot the Minister apply it effectually without the Spirit?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 10:19"],"refs":[{"printed":"Romans 10:19","osis":["Rom.10.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":30,"title":"How doth the Spirit apply to us the Redemption purchased by Christ?","part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"How doth the Spirit apply to us the Redemption purchased by Christ?","answer":"The Spirit applieth the Redemption purchased by Christ, by working Faith in us, and thereby uniting us to Christ in our effectual calling.","segments":[{"text":"The Spirit applieth the Redemption purchased by Christ, by working Faith in us, and thereby uniting us to Christ in our effectual calling.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the Spirit work in us, that we may apply this Redemption?","answer":"The Spirit works Faith in us.","segments":[{"text":"The Spirit works Faith in us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fruit and effect of Faith?","answer":"It unites us to Christ.","segments":[{"text":"It unites us to Christ.","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null}],"items":[]},{"question":"What is this union betwixt Christ and us?","answer":"It is that whereby Christ and we are joyned together and made one.","segments":[{"text":"It is that whereby Christ and we are joyned together and made one.","proofs":["1 Corinthians 6:17"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null}],"items":[]},{"question":"When is this done?","answer":"In our effectual calling.","segments":[{"text":"In our effectual calling.","proofs":["1 Corinthians 1:9"],"refs":[{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":31,"title":"What is effectual calling?","part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"What is effectual calling?","answer":"Effectual calling is the work of Gods Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel.","segments":[{"text":"Effectual calling is the work of Gods Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"May men be externally called by the Ministry of the Word, or in a common way, and yet not effectually and savingly called?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 22:14","John 5:40","Proverbs 1:24–25"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"John 5:40","osis":["John.5.40"]},{"printed":"Proverbs 1:24–25","osis":["Prov.1.24-Prov.1.25"]}],"note":null}],"items":[]},{"question":"Whose work is effectuall calling?","answer":"The work of Gods Spirit.","segments":[{"text":"The work of Gods Spirit.","proofs":["2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null}],"items":[]},{"question":"What is the first thing the Spirit doth for us in effectual calling?","answer":"He convinceth us of our sin, and misery.","segments":[{"text":"He convinceth us of our sin, and misery.","proofs":["Acts 2:36–37"],"refs":[{"printed":"Acts 2:36–37","osis":["Acts.2.36-Acts.2.37"]}],"note":null}],"items":[]},{"question":"What do you mean by Conviction?","answer":"Making us feelingly know what a sinful, miserable and undone condition we are in by nature.","segments":[{"text":"Making us feelingly know what a sinful, miserable and undone condition we are in by nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What more doth the Spirit work in us, when he calleth us?","answer":"He inlightneth our minds in the knowledge of Christ.","segments":[{"text":"He inlightneth our minds in the knowledge of Christ.","proofs":["2 Corinthians 4:6"],"refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"note":null}],"items":[]},{"question":"What doth the Spirit make us know of Iesus Christ?","answer":"He makes us know the want and worth of him, not in an ordinary, but saving way.","segments":[{"text":"He makes us know the want and worth of him, not in an ordinary, but saving way.","proofs":["Matthew 9:12–13","Philippians 3:7–9"],"refs":[{"printed":"Matthew 9:12–13","osis":["Matt.9.12-Matt.9.13"]},{"printed":"Philippians 3:7–9","osis":["Phil.3.7-Phil.3.9"]}],"note":null}],"items":[]},{"question":"What doth the Spirit do farther for us, when he hath inlightned our minds?","answer":"He reneweth our wills.","segments":[{"text":"He reneweth our wills.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for our wills to be renewed?","answer":"To have new inclinations, and dispositions put into them.","segments":[{"text":"To have new inclinations, and dispositions put into them.","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null}],"items":[]},{"question":"Are not we able to renew our own wills, and to turn from sin unto Christ of our selves?","answer":"No.","segments":[{"text":"No.","proofs":["Ephesians 2:1"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null}],"items":[]},{"question":"Why doth the Spirit convince us of our sin and misery, enlighten our minds, and renew our wills?","answer":"That he may perswade and enable us to embrace Jesus Christ.","segments":[{"text":"That he may perswade and enable us to embrace Jesus Christ.","proofs":["John 6:44–45","Ephesians 1:19–20"],"refs":[{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]},{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"items":[]},{"question":"Doth the main business of our effectual calling consist in our answering Christs call, and embracing him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 9:6"],"refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]}],"note":null}],"items":[]},{"question":"How, and wherein is Iesus Christ offered to us?","answer":"He is freely offered to us in the Gospel.","segments":[{"text":"He is freely offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by the Gospel?","answer":"The Gospel is the glad tidings of Salvation by Jesus Christ, contained in the Scriptures.","segments":[{"text":"The Gospel is the glad tidings of Salvation by Jesus Christ, contained in the Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":32,"title":"What benefits do they that an effectually called partake of in this life?","part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do they that an effectually called partake of in this life?","answer":"They that are effectually called do in this life partake of Justification, Adoption, Sanctification, and the several benefits which in this life do either accompany, or flow from them.","segments":[{"text":"They that are effectually called do in this life partake of Justification, Adoption, Sanctification, and the several benefits which in this life do either accompany, or flow from them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many benefits do they that are effectually called partake of in the life?","answer":"Three principally. 1. Justification. 2. Adoption, and 3. Sanctification.","segments":[{"text":"Three principally. 1.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Justification. 2.","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"Adoption, and 3.","proofs":["Jude 1","1 Corinthians 1:30"],"refs":[{"printed":"Jude 1","osis":["Jude.1.1"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"Sanctification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do they likewise partake of the several benefits which in this life do accompany, or flow from these?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":33,"title":"What is Iustification?","part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"What is Iustification?","answer":"Justification is an act of Gods free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by Faith alone.","segments":[{"text":"Justification is an act of Gods free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by Faith alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What do you mean by Iustification?","answer":"The pronouncing righteous, or not guilty, [or the absolving from guilt.]","segments":[{"text":"The pronouncing righteous, or not guilty, [or the absolving from guilt.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose act is Iustification?","answer":"Gods.","segments":[{"text":"Gods.","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null}],"items":[]},{"question":"What moves him to Iustifie us?","answer":"His own free grace.","segments":[{"text":"His own free grace.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]},{"question":"What doth God for us in our Iustification?","answer":"He pardoneth all our sins, and accepteth us as righteous in his sight.","segments":[{"text":"He pardoneth all our sins, and accepteth us as righteous in his sight.","proofs":["Ephesians 1:6–7"],"refs":[{"printed":"Ephesians 1:6–7","osis":["Eph.1.6-Eph.1.7"]}],"note":null}],"items":[]},{"question":"Whence is it that God accepteth us as righteous?","answer":"Only for the righteousness of Christ.","segments":[{"text":"Only for the righteousness of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How come we to partake of Christs righteousness?","answer":"Two waies, 1. God imputes it to us.","segments":[{"text":"Two waies, 1. God imputes","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"it to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Gods imputing Christs righteousness to us?","answer":"His accounting it ours, as much as if it were our own, wrought by our selves.","segments":[{"text":"His","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"accounting it ours, as much as if it were our own, wrought by our selves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other way is there whereby we partake of Christs righteousness?","answer":"2. We receive it by Faith.","segments":[{"text":"2. We receive it by Faith.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null}],"items":[]},{"question":"Are we not then Iustified by our works?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null}],"items":[]},{"question":"But by Faith alone?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How and why so?","answer":"As that Grace which alone receives the righteousness of Christ.","segments":[{"text":"As that Grace which alone receives the righteousness of Christ.","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"items":[]},{"question":"But is justifying Faith solitary without all attendants?","answer":"No, justifying Faith hath two Daughters that inseparably attend her. 1. Repentance: Here sinful man retracts and undoes his faults, acknowledgeth his transgressions, rents his heart weeps, smites upon his breast, and cries What have I done? laments after the Lord, and abhors himself in dust and ashes: He executes the Law upon himself; and since God excuseth him from the punishment, he accuseth himself 〈◊〉 the guilt, and condemns himself to the shame of his sin; and hereby the sinner honours the equity of the threatning by his tears, acknowledging that his blood was due. 2. Newness of life: Here the sinner acknowledgeth perfect obedience to be still his duty, which honors the equity of Gods Commandments.","segments":[{"text":"No, justifying Faith hath two Daughters that inseparably attend her. 1. Repentance: Here sinful man retracts and undoes his faults, acknowledgeth his transgressions, rents his heart weeps, smites upon his breast, and cries What have I done? laments after the Lord, and abhors himself in dust and ashes: He executes the Law upon himself; and since God excuseth him from the punishment, he accuseth himself 〈◊〉 the guilt, and condemns himself to the shame of his sin; and hereby the sinner honours the equity of the threatning by his tears, acknowledging that his blood was due. 2. Newness of life: Here the sinner acknowledgeth perfect obedience to be still his duty, which honors the equity of Gods Commandments.","proofs":["Romans 16:26"],"refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"note":null}],"items":[]},{"question":"But that with all requisite distinctness we may apprehend this great affair, let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect, the discharge and Iustification of a sinner, and state their several interests and concernments in their respective influences upon and contributions towards it, because Iustification is a main Article of our Faith; and therefore, How doth Free-grace Iustifie?","answer":"The Free-grace of God is the first wheel that sets all the rest in motion. Its contribution is that of a Proegumenal cause, or internal motive, disposing God to send his Son, that sinners (believing) might be Justified freely by his grace, through the Redemption that is in Jesus Christ.","segments":[{"text":"The Free-grace of God is the first wheel that sets all the rest in motion. Its contribution is that of a Proegumenal cause, or internal motive, disposing God to send his Son, that sinners (believing) might be Justified freely by his grace, through the Redemption that is in Jesus Christ.","proofs":["John 3:16","Romans 3:24"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":"1. How free-grace Justifieth."}],"items":[]},{"question":"But did not Christ die to render God good to mankind?","answer":"Christ died not to render God good to mankind (he was so eternally) but that with the honour of his Justice he might exert and display his goodness, which contriv’d and made it self this way to break forth into the world.","segments":[{"text":"Christ died not to render God good to mankind (he was so eternally) but that with the honour of his Justice he might exert and display his goodness, which contriv’d and made it self this way to break forth into the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Christs satisfaction concern’d in our Iustification?","answer":"It is doubly concerned in it: 1. In respect of God, as a Pro-catartick cause (which is an external, as the Proegumenal is an internal moving cause) and is of infinite merit and impetrative power; for the sake of which God is reconciling himself unto the world in Christ, not imputing their Trespasses unto them, 2 Cor. 5. 19. 2. In respect of the Law of Works, Christs satisfaction Justifieth us formally, as our proper legal righteousness.","segments":[{"text":"It is doubly concerned in it: 1. In respect of God, as a Pro-catartick cause (which is an external, as the Proegumenal is an internal moving cause) and is of infinite merit and impetrative power; for the sake of which God is reconciling himself unto the world in Christ, not imputing their Trespasses unto them, 2 Cor. 5. 19. 2. In respect of the Law of Works, Christs satisfaction Justifieth us formally, as our proper legal righteousness.","proofs":[],"refs":[],"note":"2. How Christs satisfaction."}],"items":[]},{"question":"Why do you call it our Righteousness?","answer":"Because it becomes imputed to us upon our believing; Faith being our Gospel-Title, by pleading which we lay claim to all the benefits, accruing from the merit of Christs performance, to all effects, uses, and purposes, as if it had been personally our own.","segments":[{"text":"Because it becomes imputed to us upon our believing; Faith being our Gospel-Title, by pleading which we lay claim to all the benefits, accruing from the merit of Christs performance, to all effects, uses, and purposes, as if it had been personally our own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But why do you call it our legal Righteousness?","answer":"Because thereby the Law of God owns it self fully apaid, and acquiesceth 〈◊〉 it, as in full reparations, and amends made unto it for the injury and dishonour received by the sin of man.","segments":[{"text":"Because thereby the Law of God owns it self fully apaid, and acquiesceth 〈◊〉 it, as in full reparations, and amends made unto it for the injury and dishonour received by the sin of man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And may we plead this against 〈◊〉 the challenges and accusations of the law.","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null}],"items":[]},{"question":"And is this our legal Righteousness required in the first Covenant, that of Works, which is thus imputed upon our account, wholly without us, in our Redemer?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]},{"question":"But is our Evangelical Righteousness required in the second Covenant without us, as our legal Righteousness required in the old is?","answer":"No, for though Christ performed the Conditions of the Law, and satisfied for our non-performance, yet it is our selves that must perform the conditions of the Gospel. It is not Christ but we that must repent and believe.","segments":[{"text":"No, for though Christ performed the Conditions of the Law, and satisfied for our non-performance, yet it is our selves that must perform the conditions of the Gospel. It is not Christ but we that must repent and believe.","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null}],"items":[]},{"question":"But there are some that tell us that Christ hath also performed for us the conditions of the Gospel; that he hath believed perfectly, and repented perfectly, and that all is ours: what ought we to think of this Opinion?","answer":"If we judge of it in its clear consequence, it is both absurd and blasphemous; as if Christ had a Saviour to believe in for pardon and life, or sin to repent of, and sorrow for, and mortifie.","segments":[{"text":"If we judge of it in its clear consequence, it is both absurd and blasphemous; as if Christ had a Saviour to believe in for pardon and life, or sin to repent of, and sorrow for, and mortifie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is this Opinion absurd?","answer":"As it supposeth a perfect Saviour to stand in need of a Saviour.","segments":[{"text":"As it supposeth a perfect Saviour to stand in need of a Saviour.","proofs":["Hebrews 7:26–27"],"refs":[{"printed":"Hebrews 7:26–27","osis":["Heb.7.26-Heb.7.27"]}],"note":null}],"items":[]},{"question":"How is it blasphemous?","answer":"As it makes Christ the Son of God a sinner, who is God and man.","segments":[{"text":"As it makes Christ the Son of God a sinner, who is God and man.","proofs":["John 9:24–25"],"refs":[{"printed":"John 9:24–25","osis":["John.9.24-John.9.25"]}],"note":null}],"items":[]},{"question":"How doth the Gospel Iustifie?","answer":"As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified.","segments":[{"text":"As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified.","proofs":["Romans 3:27"],"refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"note":null}],"items":[]},{"question":"And is the Gospel our great Charter, and Gods Warrant under his broad Seal, that he that believeth shall not be condemned?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"items":[]},{"question":"How doth Faith Iustifie?","answer":"By vertue of the Law promulgated and publish’d as it is our Evangelical righteousness, or our keeping the Gospel-Law, which suspends Justification upon believing.","segments":[{"text":"By vertue of the Law promulgated and publish’d as it is our Evangelical righteousness, or our keeping the Gospel-Law, which suspends Justification upon believing.","proofs":[],"refs":[],"note":"4. How Faith."}],"items":[]},{"question":"Doth Faith pretend to no merit or vertue of its own?","answer":"No, but professedly avows its dependance upon the merit of Christs satisfaction, and laies hold on it as our legal Righteousness.","segments":[{"text":"No, but professedly avows its dependance upon the merit of Christs satisfaction, and laies hold on it as our legal Righteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Nor can it shew any other Title to be it self our Evangelical righteousness, but only Gods sanction [Law, or Decree establishing it] who chose this Act of believing to the honour of being the justifying Act, because it so highly honoureth Christ?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May this be illustrated to us by some apt resemblance?","answer":"Yes, the Act of believing is as the Silver; but Gods authority in the Gospelsanction, is the Kings Coin, or Image stampt upon it, which gives it all its value as to Justification.","segments":[{"text":"Yes, the Act of believing is as the Silver; but Gods authority in the Gospelsanction, is the Kings Coin, or Image stampt upon it, which gives it all its value as to Justification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Without this stamp, could it never have been current?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And if God had set this stamp on any other Grace, as Love: would that then have been current, and have Iustified us as Faith doth now?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God Iustifie?","answer":"God justifieth in a proper sense two waies, First, as a Legislator. Secondly, as a Judge.","segments":[{"text":"God justifieth in a proper sense two waies, First, as a Legislator. Secondly, as a Judge.","proofs":[],"refs":[],"note":"5. How God."}],"items":[]},{"question":"How doth God Iustifie as a Legislator?","answer":"He Justifies as a Legislator, enacting by his Soveraign authority that sweet and gracious Law of the New Covenant, by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin, from which he could not be Justified by the Law of Moses, Acts 13. 39.","segments":[{"text":"He Justifies as a Legislator, enacting by his Soveraign authority that sweet and gracious Law of the New Covenant, by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin, from which he could not be Justified by the Law of Moses, Acts 13. 39.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God Iustifie as a Iudge?","answer":"2. As a Judge, he may in three respects be said to Justifie a Believer. First, Forthwith upon his believing God owneth him secretly within himself, as a person justified; God esteems and approves of him as in that state, unto which he hath by believing a Title good in Law, an indefeasible right. Secondly, At the moment of dissolution God Justifieth as the Judge of all the earth, passing a private Sentence and a ward unto everlasting life upon every believing Soul. Thirdly, But eminently at the last day, when the Ancient of daies shall take the Throne, and in open Court before the whole Creation, by publick sentence for ever acquit and discharge Believers at that great and last Assizes.","segments":[{"text":"2. As a Judge, he may in three respects be said to Justifie a Believer. First, Forthwith upon his believing God owneth him secretly within himself, as a person justified; God esteems and approves of him as in that state, unto which he hath by believing a Title good in Law, an indefeasible right. Secondly, At the moment of dissolution God Justifieth as the Judge of all the earth, passing a private Sentence and a ward unto everlasting life upon every believing Soul. Thirdly, But eminently at the last day, when the Ancient of daies shall take the Throne, and in open Court before the whole Creation, by publick sentence for ever acquit and discharge Believers at that great and last Assizes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are works said to Iustifie?","answer":"6. As they Justifie our Faith, or demonstrate before God and man, and to our own Consciences that our Faith is not a dead and barren, but a true and living one by its fruitfulness in well-doing.","segments":[{"text":"6. As they Justifie our Faith, or demonstrate before God and man, and to our own Consciences that our Faith is not a dead and barren, but a true and living one by its fruitfulness in well-doing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Spirit of God Iustifie?","answer":"7. The Spirit of God Justifieth two waies: First, Directly, by working Faith in the heart, as the Author of that justifying Grace. Secondly, Reflexively, as he clears up Justification to a Believers Conscience, by discovering the truth of Faith▪ by working Assurance, and by sealing a Believer to the day of Redemption.","segments":[{"text":"7. The Spirit of God Justifieth two waies: First, Directly, by working Faith in the heart, as the Author of that justifying Grace. Secondly, Reflexively, as he clears up Justification to a Believers Conscience, by discovering the truth of Faith▪ by working Assurance, and by sealing a Believer to the day of Redemption.","proofs":["Romans 8:16–17","Ephesians 4:30"],"refs":[{"printed":"Romans 8:16–17","osis":["Rom.8.16-Rom.8.17"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":34,"title":"What is Adoption?","part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"What is Adoption?","answer":"Adoption is an act of Gods free-grace, whereby we are received into the number, and have a right to all the Priviledges of the Sons of God.","segments":[{"text":"Adoption is an act of Gods free-grace, whereby we are received into the number, and have a right to all the Priviledges of the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whose act is Adoption?","answer":"God the Fathers act.","segments":[{"text":"God the Fathers act.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What moved him to it?","answer":"Only his free-grace.","segments":[{"text":"Only his free-grace.","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null}],"items":[]},{"question":"What is it for men to Adopt Children?","answer":"To take strangers into their Families, and account them their Children, and accordingly to take care of them, as it they were their own.","segments":[{"text":"To take strangers into their Families, and account them their Children, and accordingly to take care of them, as it they were their own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for God to Adopt Children?","answer":"To take them which are strangers, and by nature Children of wrath, into his Family, and to receive them into the number, and give them right unto all the Priviledges of the Sons of God.","segments":[{"text":"To take them which are strangers, and by nature Children of wrath, into his Family, and to receive them into the number, and give them right unto all the Priviledges of the Sons of God.","proofs":["Ephesians 2:3, 19","2 Corinthians 6:18","Romans 8:17"],"refs":[{"printed":"Ephesians 2:3, 19","osis":["Eph.2.3","Eph.2.19"]},{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"items":[]},{"question":"What are those Priviledges which the Adopted Children of God have a right unto?","answer":"The Priviledges which the Adopted Children of God have a right unto are, 1. Gods Fatherly protection of them from temporal and spiritual evils. 2. Gods Fatherly provision of all needful things, both for their Soul and Body. 3. Gods Fatherly correction of them. 4. Gods Audience and return to their Prayers. 5. A sure Title to the Inheritance of the Kingdom of Heaven.","segments":[{"text":"The Priviledges which the Adopted Children of God have a right unto are, 1. Gods Fatherly protection of them from temporal and spiritual evils.","proofs":[],"refs":[],"note":null},{"text":"2. Gods Fatherly provision of all needful things, both for their Soul and Body.","proofs":["Psalm 34:10","84:11"],"refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]},{"printed":"84:11","osis":["Ps.84.11"]}],"note":null},{"text":"3. Gods Fatherly correction of them.","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"4. Gods Audience and return to their Prayers.","proofs":["1 John 5:14–15"],"refs":[{"printed":"1 John 5:14–15","osis":["1John.5.14-1John.5.15"]}],"note":null},{"text":"5. A sure Title to the Inheritance of the Kingdom of Heaven.","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":35,"title":"What is Sanctification?","part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sanctification?","answer":"Sanctification is the work of Gods free-grace, whereby we are renewed in the whole man after the Image of God, and are enabled more and more to die unto sin, and live unto Righteousness.","segments":[{"text":"Sanctification is the work of Gods free-grace, whereby we are renewed in the whole man after the Image of God, and are enabled more and more to die unto sin, and live unto Righteousness.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whose work is Sanctification?","answer":"It is Gods work.","segments":[{"text":"It is Gods work.","proofs":["Leviticus 20:8"],"refs":[{"printed":"Leviticus 20:8","osis":["Lev.20.8"]}],"note":null}],"items":[]},{"question":"What moved him to sanctifie us?","answer":"His free-grace alone.","segments":[{"text":"His free-grace alone.","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"items":[]},{"question":"Wherein doth our Sanctification consist?","answer":"In our Renovation.","segments":[{"text":"In our Renovation.","proofs":["Ezekiel 36:25–26"],"refs":[{"printed":"Ezekiel 36:25–26","osis":["Ezek.36.25-Ezek.36.26"]}],"note":null}],"items":[]},{"question":"What is the subject of our Sanctification?","answer":"The whole man, Understanding, Will, Conscience, Memory, Affections, which are all renewed and changed in regard of their qualifications, and all the Members of our Body, in regard of their use, being made instruments of righteousness.","segments":[{"text":"The whole man, Understanding, Will, Conscience, Memory, Affections, which are all renewed and changed in regard of their qualifications, and all the Members of our Body, in regard of their use, being made instruments of righteousness.","proofs":["1 Thessalonians 5:23","1 Timothy 3:9","Hebrews 9:14","Romans 6:19"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]},{"printed":"1 Timothy 3:9","osis":["1Tim.3.9"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"Romans 6:19","osis":["Rom.6.19"]}],"note":null}],"items":[]},{"question":"According to what Pattern is this work wrought?","answer":"After the Image of God (which consists in knowledge, righteousness, and true holiness.","segments":[{"text":"After the Image of God (which consists in knowledge, righteousness, and true holiness.","proofs":["Ephesians 4:24","Colossians 3:10"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null}],"items":[]},{"question":"Wherein is our Sanctification begun?","answer":"In our Regeneration and effectual calling; wherein our minds are first enlightened, and the habits of all graces are infused.","segments":[{"text":"In our Regeneration and effectual calling; wherein our minds are first enlightened, and the habits of all graces are infused.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is our Sanctification carried on?","answer":"It is carried on by degrees, as God doth bless all dispensations, especially his Ordinances, through them to communicate further measures of his Spirit and Grace.","segments":[{"text":"It is carried on by degrees, as God doth bless all dispensations, especially his Ordinances, through them to communicate further measures of his Spirit and Grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein is our Sanctification perfected?","answer":"In our Glorification, when we shall be made perfectly free from sin, and fully conformable to the Image of God.","segments":[{"text":"In our Glorification, when we shall be made perfectly free from sin, and fully conformable to the Image of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"You have described the habit of Sanctification, which lies in being renewed in the whole man after the Image of God: wherein stands the exercise of Sanctification?","answer":"In dying unto sin and living unto righteousness.","segments":[{"text":"In dying unto sin and living unto righteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to die unto sin?","answer":"To cease to love and practise it.","segments":[{"text":"To cease to love and practise it.","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null}],"items":[]},{"question":"What is it to live unto Righteousness?","answer":"To spend the whole strength and time of our lives in the practise of righteousness.","segments":[{"text":"To spend the whole strength and time of our lives in the practise of righteousness.","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null}],"items":[]},{"question":"Is this work done perfectly, and all at once here upon earth?","answer":"No, we are enabled more and more so to do.","segments":[{"text":"No, we are enabled more and more so to do.","proofs":["Job 17:9"],"refs":[{"printed":"Job 17:9","osis":["Job.17.9"]}],"note":null}],"items":[]},{"question":"Wherein doth Sanctification differ from Iustification and Adoption?","answer":"1. Justification and Adoption are acts of God without us: Sanctification is a work of God within us. 2. Justification and Adoption do make a relative change; Sanctification doth make in us a real change.","segments":[{"text":"1. Justification and Adoption are acts of God without us: Sanctification is a work of God within us. 2. Justification and Adoption do make a relative change; Sanctification doth make in us a real change.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But since Scripture calls Iustification our righteousness as well as Sanctification, why do you make them to differ?","answer":"1. Justification is an imputed righteousness; Sanctification is an inherent. 2. Justification is a righteousness that makes a change in the sinners state, whereby he becomes absolved at the Bar of divine Justice (for Justification is a Lawstate, it abolisheth the convincing power of sin, or its Guilt) but Sanctification is a righteousness wrought in the sinners person, whereby he becomes a new creature.","segments":[{"text":"1. Justification is an imputed righteousness; Sanctification is an inherent. 2. Justification is a righteousness that makes a change in the sinners state, whereby he becomes absolved at the Bar of divine Justice","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null},{"text":"(for Justification is a Lawstate, it abolisheth the convincing power of sin, or its Guilt) but Sanctification is a righteousness wrought in the sinners person, whereby he becomes a new","proofs":["2 Corinthians 5:17"],"refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"note":null},{"text":"creature.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":36,"title":"What are the benefits which in this life do accompany or flow from Iustification, Adoption, and Sanctification?","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What are the benefits which in this life do accompany or flow from Iustification, Adoption, and Sanctification?","answer":"The benefits which in this life do accompany or flow from Justification, Adoption, and Sanctification are Assurance of Gods Love, peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein, to the end.","segments":[{"text":"The benefits which in this life do accompany or flow from Justification, Adoption, and Sanctification are Assurance of Gods Love, peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein, to the end.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of benefits are there which do belong to those which are Iustified, Adopted and Sanctified?","answer":"There are three sorts, 1. Benefits in this life. 2. Benefits at death. 3. Benefits at their Resurrection.","segments":[{"text":"There are three sorts, 1. Benefits in this life. 2. Benefits at death. 3. Benefits at their Resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefits belong to them in this life?","answer":"These five, 1. Assurance of Gods Love. 2. Peace of Conscience. 3. Joy in the Holy Ghost. 4. Increase of Grace. 5. Perseverance in Grace to the end.","segments":[{"text":"These five, 1. Assurance of Gods Love. 2. Peace of Conscience. 3. Joy in the Holy Ghost. 4. Increase of Grace. 5. Perseverance in Grace to the end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the benefits which do accompany or flow from the sight and sense of our Iustification, Adoption and Sanctification?","answer":"Assurance of Gods Love, peace of Conscience, and joy in the Holy Ghost.","segments":[{"text":"Assurance of Gods Love, peace of Conscience, and joy in the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by the Assurance of Gods Love?","answer":"Our knowing our selves to be in a justified estate. Or, the knowledge of Gods unchangeable Love towards us.","segments":[{"text":"Our knowing our selves to be in a justified estate. Or, the knowledge of Gods unchangeable Love towards us.","proofs":["Romans 8:38–39"],"refs":[{"printed":"Romans 8:38–39","osis":["Rom.8.38-Rom.8.39"]}],"note":null}],"items":[]},{"question":"What by peace of Conscience?","answer":"That serenity of mind which ariseth out of a true sense, and right apprehension of the Love of God towards us in Christ.","segments":[{"text":"That serenity of mind which ariseth out of a true sense, and right apprehension of the Love of God towards us in","proofs":["1 John 3:21"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"note":null},{"text":"Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by joy in the Holy Ghost?","answer":"The Spirit’s bearing witness with our spirit that we are the Children of God, and that our names are written in Heaven.","segments":[{"text":"The Spirit’s bearing witness with our spirit that we are the Children of God, and that our names are written in Heaven.","proofs":["Romans 8:16","Luke 10:20"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]},{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"items":[]},{"question":"Doth the Scripture warrant any distinction between the Faith of Affiance and the Faith of Evidence, or the assurance of Gods Love?","answer":"That it is one thing to be Justified (which is done by the Faith of Affiance) and another thing to have it manifest to our Consciences that we are so (which is done by the Faith of Evidence) is very clear from 1 Ioh. 5. 13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have Eternal Life.","segments":[{"text":"That it is one thing to be Justified (which is done by the Faith of Affiance) and another thing to have it manifest to our Consciences that we are so (which is done by the Faith of Evidence) is very clear from 1 Ioh. 5. 13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have Eternal Life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the other benefits, increase of Grace and Perseverance therein to the end, accompany or slow from the Being of Iustification, Adoption and Sanctification?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may a Child of God get assurance, [or a sure Evidence] of his Iustification and Adoption?","answer":"By his Sanctification.","segments":[{"text":"By his Sanctification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a sure Evidence of that?","answer":"Increase of Grace.","segments":[{"text":"Increase of Grace.","proofs":["Proverbs 4:18","John 15:5"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"items":[]},{"question":"Do all truly Iustified and Adopted persons increase in Grace?","answer":"1. Negatively, they do not at all times Actually increase in Grace; for some of them may at some times be under declinings and decaies of Grace. 2. Affirmatively, they are alwaies of a growing disposition, and desirous to grow in Grace, and at some time or other they grow; And many times they do grow when they do not perceive themselves to grow, but fear that they decline.","segments":[{"text":"1. Negatively, they do not at all times Actually increase in Grace; for some of them may at some times be under declinings and decaies of Grace. 2. Affirmatively, they are alwaies of a growing disposition, and desirous to grow in Grace, and at some time or other they grow; And many times they do grow when they do not perceive themselves to grow, but fear that they decline.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all truly Iustified, Adopted, and sanctified persons persevere in Grace to the end?","answer":"They do persevere in Grace to the end, and shall assuredly attain the heavenly Inheritance.","segments":[{"text":"They do persevere in Grace to the end, and shall assuredly attain the heavenly Inheritance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How prove you that?","answer":"1. From the unchangeableness of Gods elective Love. 2. From the All-sufficiency of his Power. 3. From his Faithfulness in his Promises. 4. From Christs unchangeable Priesthood and continual Intercession for them. 5. From the nature of Grace, and the means thereof.","segments":[{"text":"1. From the unchangeableness of Gods elective Love.","proofs":["Romans 8:30","John 6:37","Romans 11:29","John 13:1"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"Romans 11:29","osis":["Rom.11.29"]},{"printed":"John 13:1","osis":["John.13.1"]}],"note":null},{"text":"2. From the All-sufficiency of his Power.","proofs":["John 10:28–30","1 Peter 1:5"],"refs":[{"printed":"John 10:28–30","osis":["John.10.28-John.10.30"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"3. From his Faithfulness in his Promises.","proofs":["Hebrews 10:23","2 Corinthians 1:20","Hebrews 6:17–18","Isaiah 54:8–10","55:3, 11"],"refs":[{"printed":"Hebrews 10:23","osis":["Heb.10.23"]},{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]},{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]},{"printed":"Isaiah 54:8–10","osis":["Isa.54.8-Isa.54.10"]},{"printed":"55:3, 11","osis":["Isa.55.3","Isa.55.11"]}],"note":null},{"text":"4. From Christs unchangeable Priesthood and continual Intercession for them.","proofs":["Hebrews 7:24–25","John 11:42"],"refs":[{"printed":"Hebrews 7:24–25","osis":["Heb.7.24-Heb.7.25"]},{"printed":"John 11:42","osis":["John.11.42"]}],"note":null},{"text":"5. From the nature of Grace, and the means thereof.","proofs":["1 John 3:9","1 Peter 1:9","3:4","1 John 5:4","Titus 2:11","1 Peter 1:23–25"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"1 Peter 1:9","osis":["1Pet.1.9"]},{"printed":"3:4","osis":["1Pet.3.4"]},{"printed":"1 John 5:4","osis":["1John.5.4"]},{"printed":"Titus 2:11","osis":["Titus.2.11"]},{"printed":"1 Peter 1:23–25","osis":["1Pet.1.23-1Pet.1.25"]}],"note":null}],"items":[]},{"question":"May not any Believers by falling into sin, fall from Grace?","answer":"Some Believers may through the remainders of corruption in them, and the violence of Satans temptations fall into sin foully, and so fall from degrees and measures of Grace; but they shall never fall totally and finally from Grace. And when we see any to fall totally and finally from the profession they formerly made, we may know they were never that in sincerity, which they professed themselves to be.","segments":[{"text":"Some Believers may through the remainders of corruption in them, and the violence of Satans temptations fall into sin foully, and so fall from degrees and measures of Grace; but they shall never fall totally and finally from Grace. And when we see any to fall totally and finally from the profession they formerly made, we may know they were never that in sincerity, which they professed themselves to be.","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":37,"title":"What benefits do Believers receive from Christ at their Death?","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believers receive from Christ at their Death?","answer":"The souls of Believers are at their Death made perfect in holiness, and do immediately pass into Glory; and their Bodies being still united to Christ, do rest in their Graves till the Resurrection.","segments":[{"text":"The souls of Believers are at their Death made perfect in holiness, and do immediately pass into Glory; and their Bodies being still united to Christ, do rest in their Graves till the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How manifold are the benefits of Believers at their Death?","answer":"Twofold, 1. In respect of their Souls. 2. In respect of their Bodies.","segments":[{"text":"Twofold, 1. In respect of their Souls. 2. In respect of their Bodies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefits have Believers in respect of their Souls at Death?","answer":"They are made perfect in holiness, and do immediately pass into Glory.","segments":[{"text":"They are made perfect in holiness, and do immediately pass into Glory.","proofs":["Hebrews 12:23","2 Corinthians 5:1, 6"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]},{"printed":"2 Corinthians 5:1, 6","osis":["2Cor.5.1","2Cor.5.6"]}],"note":null}],"items":[]},{"question":"Are not Believers perfect in this life?","answer":"No.","segments":[{"text":"No.","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null}],"items":[]},{"question":"Do not the Souls of Believers sleep in the Grave with their Bodies, or stay in Purgatory?","answer":"No. Ibid..","segments":[{"text":"No. Ibid..","proofs":["Philippians 1:23","Luke 23:42–43"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Luke 23:42–43","osis":["Luke.23.42-Luke.23.43"]}],"note":null}],"items":[]},{"question":"What do Papists mean by Purgatory?","answer":"They mean a state of Temporary punishments after this life, from which men may be released and translated into Heaven, by the Prayers of the living and the Sacrifice of the Mass.","segments":[{"text":"They mean a state of Temporary punishments after this life, from which men may be released and translated into Heaven, by the Prayers of the living and the Sacrifice of the Mass.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefits have Believers in respect of their Bodies at Death?","answer":"1. Their Bodies are still united to Christ. For, though Death doth for a while separate their Souls from their Bodies, yet it cannot separate Christ from either; but as when Christ died, his Hypostatical or Personal union still remained, his Divine Nature being united both to his Soul in Heaven, and to his Body in the Tomb on Earth: So when Believers die, their mystical union unto Christ still remaineth, and Christ is united both to their Souls with him in Glory, and to their Bodies, which are his Members, even when they are rotting in the Grave. 2. They rest in their Graves, as in their Beds, till the Resurrection.","segments":[{"text":"1. Their Bodies are still united to Christ. For, though Death doth for a while separate their Souls from their Bodies, yet it cannot separate Christ from either; but as when Christ died, his Hypostatical or Personal union still remained, his Divine Nature being united both to his Soul in Heaven, and to his Body in the Tomb on Earth: So when Believers die, their mystical union unto Christ still remaineth, and Christ is united both to their Souls with him in Glory, and to their Bodies, which are his Members, even when they are rotting in the Grave.","proofs":["Matthew 22:33","1 Corinthians 6:15"],"refs":[{"printed":"Matthew 22:33","osis":["Matt.22.33"]},{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null},{"text":"2. They rest in their Graves, as in their Beds, till the Resurrection.","proofs":["1 Thessalonians 4:14","Isaiah 57:2","1 Thessalonians 4:16","Job 19:25–27","Daniel 12:2"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]},{"printed":"Isaiah 57:2","osis":["Isa.57.2"]},{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]},{"printed":"Job 19:25–27","osis":["Job.19.25-Job.19.27"]},{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null}],"items":[]},{"question":"What is the Resurrection here spoken of?","answer":"The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation; which will be first of the righteous, and then of the wicked at the last day.","segments":[{"text":"The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation; which will be first of the righteous, and then of the wicked at the last day.","proofs":["1 Thessalonians 4:16","John 5:28–29"],"refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]}],"note":null}],"items":[]},{"question":"How do you prove that there shall be such a general Resurrection?","answer":"It may be undeniably proved from the Scriptures and the power of God. If God be of infinite power, and therefore can raise the dead, and infinitely true, and in the Scriptures hath revealed that he will raise all the dead, then there shall be a general Resurrection; but God is infinite in power, and in the Scriptures hath revealed that he will raise all the dead, therefore there shall be a general Resurrection. The ground of the Sadduces errour, who denied the Resurrection, was their ignorance of these two great foundations of this Doctrine, namely, the Scriptures and the power of God.","segments":[{"text":"It may be undeniably proved from the Scriptures and the power of God. If God be of infinite power, and therefore can raise the dead, and infinitely true, and in the Scriptures hath revealed that he will raise all the dead, then there shall be a general Resurrection; but God is infinite in power, and in the Scriptures hath revealed that he will raise all the dead, therefore there shall be a general Resurrection. The ground of the Sadduces errour, who denied the Resurrection, was their ignorance of these two great foundations of this Doctrine, namely, the Scriptures and the power of God.","proofs":["Mark 12:24"],"refs":[{"printed":"Mark 12:24","osis":["Mark.12.24"]}],"note":null}],"items":[]},{"question":"Shall the Dead the raised with the same body, which they had when aliu before?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null}],"items":[]},{"question":"How do you prove that the Dead shal be raised with the same Body?","answer":"Because otherwise it could in no proper sense be called a Resurrection, but a new Creation. 2. Because ’tis fit the same Body that was an instrument of righteousness, or sin should share in the like Reward or Punishment.","segments":[{"text":"Because otherwise it could in no proper sense be called a Resurrection, but a new Creation. 2. Because ’tis fit the same Body that was an instrument of righteousness, or sin should share in the like Reward or Punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the Bodies, when they are raised, differ from what they are now?","answer":"They will not differ from what they are now in regard of their substance and essence; But they will exceedingly differ in regard of their qualities.","segments":[{"text":"They will not differ from what they are now in regard of their substance and essence; But they will exceedingly differ in regard of their qualities.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":38,"title":"What benefits do Believer receive from Christ at the Resurrection?","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believer receive from Christ at the Resurrection?","answer":"At the Resurrection, Believers being raised up in Glory, shall be openly acknowledged and acquitted in the day of Judgement, and made perfectly blessed in full enjoying of God to all Eternity.","segments":[{"text":"At the Resurrection, Believers being raised up in Glory, shall be openly acknowledged and acquitted in the day of Judgement, and made perfectly blessed in full enjoying of God to all Eternity.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many waies may the benefits which Believers receive from Christ at the Resurrection be considered?","answer":"Three waies. 1. In respect of the Resurrection it self. 2. In respect of the day of Judgement, after their Resurrection. 3. In respect of Heaven after the day of Judgement.","segments":[{"text":"Three waies. 1. In respect of the Resurrection it self. 2. In respect of the day of Judgement, after their Resurrection. 3. In respect of Heaven after the day of Judgement.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the benefit of Believers in respect of the Resurrection it self?","answer":"Believers shall be raised up in Glory.","segments":[{"text":"Believers shall be raised up in Glory.","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[]},{"question":"What benefits shall Believers have at the day of Iudgement?","answer":"They shall be acknowledged and acquitted.","segments":[{"text":"They shall be acknowledged and acquitted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by their being acknowledged?","answer":"Their being owned by Jesus Christ as his.","segments":[{"text":"Their being owned by Jesus Christ as his.","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null}],"items":[]},{"question":"What mean you by their being acquitted, and from what shall they be acquitted?","answer":"They shall be fully freed from all their sins, and finally discharged from the sentence of Condemnation.","segments":[{"text":"They shall be fully freed from all their sins, and finally discharged from the sentence of Condemnation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner shall they be acknowledged and acquitted?","answer":"Openly, viz. before the Father and the holy Angels, and the general Assembly of the whole world.","segments":[{"text":"Openly, viz. before the Father and the holy Angels, and the general Assembly of the whole world.","proofs":["Matthew 10:32","Luke 12:8","2 Corinthians 5:10"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]},{"printed":"Luke 12:8","osis":["Luke.12.8"]},{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null}],"items":[]},{"question":"What is the benefit of Believers in Heaven, after the day of Iudgement?","answer":"They shall then be made perfectly blessed.","segments":[{"text":"They shall then be made perfectly blessed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth that blessedness consist?","answer":"In full enjoying or God to all Eternity. Hitherto are the matters of Faith, which make up the first Part of the Catechism, or what man is to believe concerning God. Now follows the second Part concerning the duty which God requires of Man.","segments":[{"text":"In full enjoying or God to all Eternity.","proofs":["1 John 3:2","1 Corinthians 13:12","1 Thessalonians 4:17"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"Hitherto are the matters of Faith, which make up the first Part of the Catechism, or what man is to believe concerning God. Now follows the second Part concerning the duty which God requires of Man.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":39,"title":"What is the Duty which God requireth of Man?","part":null,"questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Duty which God requireth of Man?","answer":"The Duty which God requireth of Man is obedience to his revealed Will.","segments":[{"text":"The Duty which God requireth of Man is obedience to his revealed Will.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth God require any thing to be performed by man to himself?","answer":"God requireth Duty from Man.","segments":[{"text":"God requireth Duty from Man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Duty?","answer":"Obedience (to obey.)","segments":[{"text":"Obedience (to obey.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Rule of Mans obedience in General?","answer":"Gods revealed Will.","segments":[{"text":"Gods revealed Will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"The written Word, or the holy Scriptures, wherein the main purport of them is not to reveal to us the existence or non-existence of our actions, but their moral conveniency; nor yet future contingences, & whatsoever shall come to pass in the world, but what may and ought to be done by intelligent creatures, and what by preventive love and enforcing obligations God will expect from us.","segments":[{"text":"The written Word, or the holy Scriptures, wherein the main purport of them is not to reveal to us the existence or non-existence of our actions, but their moral conveniency; nor yet future contingences, & whatsoever shall come to pass in the world, but what may and ought to be done by intelligent creatures, and what by preventive love and enforcing obligations God will expect from us.","proofs":["Deuteronomy 29:29","Acts 1:6–7","Micah 6:8"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]},{"printed":"Acts 1:6–7","osis":["Acts.1.6-Acts.1.7"]},{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[]},{"question":"What do you mean by those obligations that enforce the Duty which God requireth of man?","answer":"Those beneficial resultances, or benefits which flow from Gods relation to Man as his Creator, Redeemer and Sanctifier.","segments":[{"text":"Those beneficial resultances, or benefits which flow from Gods relation to Man as his Creator, Redeemer and Sanctifier.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":40,"title":"What did God at first reveal to man for the Rule of his Obedience?","part":null,"questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"What did God at first reveal to man for the Rule of his Obedience?","answer":"The Rule which God at first revealed to man for his obedience, was the Moral Law.","segments":[{"text":"The Rule which God at first revealed to man for his obedience, was the Moral Law.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is not Gods secret Will the Rule of Mans obedience?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How prove you that?","answer":"1. Because the Will of God as secret is a peculiar Treasure which he hath put in his own power, and will keep to himself. 2. Because a man may sometimes sin in fulfilling the secret Will of God, and be ashamed, repenting in dust and ashes that he hath done it. 3. Because all Creatures do this Will of God, and none ever resisted it.","segments":[{"text":"1. Because the Will of God as secret is a peculiar Treasure which he hath put in his own power, and will keep to himself.","proofs":["Acts 1:7","Matthew 24:36"],"refs":[{"printed":"Acts 1:7","osis":["Acts.1.7"]},{"printed":"Matthew 24:36","osis":["Matt.24.36"]}],"note":null},{"text":"2. Because a man may sometimes sin in fulfilling the secret Will of God, and be ashamed, repenting in dust and ashes that he hath done it.","proofs":["Acts 2:23, 36–38"],"refs":[{"printed":"Acts 2:23, 36–38","osis":["Acts.2.23","Acts.2.36-Acts.2.38"]}],"note":null},{"text":"3. Because all Creatures do this Will of God, and none ever resisted it.","proofs":["Romans 9:19"],"refs":[{"printed":"Romans 9:19","osis":["Rom.9.19"]}],"note":null}],"items":[]},{"question":"Is the revealing of an event which God hath determined, or those Actions whereby that event shall be brought to pass, the Rule of Mans obedience?","answer":"No.","segments":[{"text":"No.","proofs":["1 Kings 11:31, 35","2 Chronicles 13:5–7"],"refs":[{"printed":"1 Kings 11:31, 35","osis":["1Kgs.11.31","1Kgs.11.35"]},{"printed":"2 Chronicles 13:5–7","osis":["2Chr.13.5-2Chr.13.7"]}],"note":null}],"items":[]},{"question":"But are not Gods own positive and ceremonial Laws this Rule of Mans obedience?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How prove you that?","answer":"1. Because they were so burdensome a yoke that neither we nor the Jews themselves were ever able to bear them. 2. Because they were never pleasing to God irrespectively of themselves, neither did he at all ever take delight in these Laws themselves simply considered. 3. Because these positive Laws were such, by which men should never obtain Eternal Life.","segments":[{"text":"1. Because they were so burdensome a yoke that neither we nor the Jews themselves were ever able to bear them.","proofs":["Acts 15:10"],"refs":[{"printed":"Acts 15:10","osis":["Acts.15.10"]}],"note":null},{"text":"2. Because they were never pleasing to God irrespectively of themselves, neither did he at all ever take delight in these Laws themselves simply considered.","proofs":["Psalm 40:6","51:16","Isaiah 1:11–12"],"refs":[{"printed":"Psalm 40:6","osis":["Ps.40.6"]},{"printed":"51:16","osis":["Ps.51.16"]},{"printed":"Isaiah 1:11–12","osis":["Isa.1.11-Isa.1.12"]}],"note":null},{"text":"3. Because these positive Laws were such, by which men should never obtain Eternal Life.","proofs":["Ezekiel 20:25","Hebrews 7:11, 19"],"refs":[{"printed":"Ezekiel 20:25","osis":["Ezek.20.25"]},{"printed":"Hebrews 7:11, 19","osis":["Heb.7.11","Heb.7.19"]}],"note":null}],"items":[]},{"question":"What Law then is that which is the Rule of Mans obedience?","answer":"The Moral Law.","segments":[{"text":"The Moral Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it so called?","answer":"Because it hath a perpetual binding power in all Ages unto the end of the world.","segments":[{"text":"Because it hath a perpetual binding power in all Ages unto the end of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When was this revealed?","answer":"At first.","segments":[{"text":"At first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How understand you that?","answer":"Two waies. 1. This Law was at first given to Adam in Innocency, God having written it on his heart; some small remainders whereof abide yet in mans nature. 2. This Law was first revealed by Gods immediate voice, after written in Tables of Stone, and given to the Church as a perpetual Rule for their obedience.","segments":[{"text":"Two waies. 1. This Law was at first given to Adam in Innocency, God having written it on his heart; some small remainders whereof abide yet in mans nature.","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"2. This Law was first revealed by Gods immediate voice, after written in Tables of Stone, and given to the Church as a perpetual Rule for their obedience.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":41,"title":"Wherein is the Moral Law summarily comprehended?","part":null,"questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein is the Moral Law summarily comprehended?","answer":"The Moral Law is summarily comprehended in the ten Commandments.","segments":[{"text":"The Moral Law is summarily comprehended in the ten Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it for the Moral Law to be summarily comprehended in the ten Commindments?","answer":"To have the summ and chief Heads of the Law contained in them?","segments":[{"text":"To have the summ and chief Heads of the Law contained in them?","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":42,"title":"What is the summ of the ten Commandments?","part":null,"questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"What is the summ of the ten Commandments?","answer":"The summ of the ten Commandments is to Love the Lord our God with all our Heart, and with all our Soul, and with all our Mind, and with all our Strength, and our Neighbour as our selves.","segments":[{"text":"The summ of the ten Commandments is to Love the Lord our God with all our Heart, and with all our Soul, and with all our Mind, and with all our Strength, and our Neighbour as our selves.","proofs":["Mark 12:30–31"],"refs":[{"printed":"Mark 12:30–31","osis":["Mark.12.30-Mark.12.31"]}],"note":null}],"items":[{"question":"In how many Tables were the ten Commandments at first written?","answer":"In two Tables of Stone, Deut. 10. 1, 2, 4.","segments":[{"text":"In two Tables of Stone, Deut. 10. 1, 2, 4.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Commandments are comprized under the first Table, or first great Commandment?","answer":"The four first.","segments":[{"text":"The four first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many under the second Table, or second great Commandment?","answer":"Six.","segments":[{"text":"Six.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the Papists well in leaving out the second Commandment, and in their dividing the tenth into two?","answer":"No.","segments":[{"text":"No.","proofs":["Deuteronomy 4:13","Exodus 20:17"],"refs":[{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]},{"printed":"Exodus 20:17","osis":["Exod.20.17"]}],"note":null}],"items":[]},{"question":"What is the comprehensive Duty of all the Commandments written in these two Tables?","answer":"Love, Rom. 13. 9. For this, Thou shalt not commit Adultery, Thou shalt not Kill, Thou shalt not Steal, Thou shalt not bear false Witness, Thou shalt not Covet: And if there be any other Commandment, it is briefly comprehended in this saying, Namely, Thou shalt Love thy Neighbour as thy self. [The like may be said of all the Commandments of the first Table.]","segments":[{"text":"Love, Rom. 13. 9. For this, Thou shalt not commit Adultery, Thou shalt not Kill, Thou shalt not Steal, Thou shalt not bear false Witness, Thou shalt not Covet: And if there be any other Commandment, it is briefly comprehended in this saying, Namely, Thou shalt Love thy Neighbour as thy self. [The like may be said of all the Commandments of the first Table.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the summ of the first Table of the Law?","answer":"To love the Lord our God with all our Heart, and with all our Soul, and with all our Mind, and with all our Strength.","segments":[{"text":"To love the Lord our God with all our Heart, and with all our Soul, and with all our Mind, and with all our Strength.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by the word Summ?","answer":"A general or chief Head which comprehends other particulars in it. Ibid. Rom. 13. 8.","segments":[{"text":"A general or chief Head which comprehends other particulars in it. Ibid. Rom. 13. 8.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to love the Lord our God with all our Heart, &c?","answer":"It doth imply the supremacy, ardency and activity of our Love, whereby we chuse the Lord, cleave to him, and delight in him as our chief Good, and employ all our faculties and powers in his service, in obedience to him out of Love.","segments":[{"text":"It doth imply the supremacy, ardency and activity of our Love, whereby we chuse the Lord, cleave to him, and delight in him as our chief Good, and employ all our faculties and powers in his service, in obedience to him out of Love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the summ of the second Table of the Law?","answer":"To love our Neighbour as our selves.","segments":[{"text":"To love our Neighbour as our selves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is our Neighbour?","answer":"Every man, Luk. 10. 29,—38.","segments":[{"text":"Every man, Luk. 10. 29,—38.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to love our Neighbour as our selves?","answer":"To love him with the same truth and constancy of Love, as we do our selves.","segments":[{"text":"To love him with the same truth and constancy of Love, as we do our selves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are we not bound to love our Neighbour with the same Degree of Love, as we do our selves?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":43,"title":"What is the Preface to the ten Commandments?","part":null,"questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Preface to the ten Commandments?","answer":"The Preface to the ten Commandments is in these words [I am the Lord thy God which have brought thee out of the Land of Egypt, out of the house of Bondage.]","segments":[{"text":"The Preface to the ten Commandments is in these words [I am the Lord thy God which have brought thee out of the Land of Egypt, out of the house of Bondage.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":44,"title":"What doth the Preface to the ten Commandments teach us?","part":null,"questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface to the ten Commandments teach us?","answer":"The Preface to the ten Commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his Commandments.","segments":[{"text":"The Preface to the ten Commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many reasons or arguments are there in the Preface to oblige and perswade us to keep all Gods Commandments?","answer":"Two, 1. God is the Lord. [I am the Lord.] 2. God is our God and Redeemer. [I am the Lord thy God which have brought thee out of the Land of Egypt, out of the house of Bondage.]","segments":[{"text":"Two, 1. God is the Lord. [I am the Lord.] 2. God is our God and Redeemer. [I am the Lord thy God which have brought thee out of the Land of Egypt, out of the house of Bondage.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we bound and obliged to keep Gods Commandments, as he is the Lord?","answer":"As he is the Lord, he is our Creator and supream Soveraign, and we owe him obedience, as we are his Creatures and Subjects.","segments":[{"text":"As he is the Lord, he is our Creator and supream Soveraign, and we owe him obedience, as we are his Creatures and Subjects.","proofs":["Revelation 4:11","Jeremiah 10:7"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]},{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]}],"note":null}],"items":[]},{"question":"You say you owe God obedience as you are his Creatures and Subjects, what mean you thereby?","answer":"We mean that once we were not, were made, and are preserved by God, or that we derived our Being from, and hold it of God, and that we are under the unlimited and absolute Dominion and Soveraignty of God, and therefore ought to serve and glorifie God in 〈◊〉 Body, and in our Spirit, which 〈◊〉 Gods, and to be in perfect subjection 〈◊〉 the Laws of Heaven.","segments":[{"text":"We mean that once we were not, were made, and are preserved by God, or that we derived our Being from, and hold it of God, and that we are under the unlimited and absolute Dominion and Soveraignty of God, and therefore ought to serve and glorifie God in 〈◊〉 Body, and in our Spirit, which 〈◊〉 Gods, and to be in perfect subjection 〈◊〉 the Laws of Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we bound and obliged 〈◊〉 keep Gods Commandments as he is our God and Redeemer?","answer":"As our God and Redeemer [our Father and Benefactor] he hath brought us into the special relation of Children to himself, and hath entred into Covenant with us to bring us out of spiritual Egypt▪ and Bondage under sin, as he brought his people of old out of the earthly Egypt▪ and the Bondage of men. These two Rules must be learn’d for the understanding of the Commandments. Rule 1. That when any sin is forbidden, the contrary Duty is required and when any Duty is required, the contrary sin is forbidden. Rule 2. That where any sin is forbidden, all the Kinds and Degrees of it, temptations and incentments to it are likewise forbidden; and when any Duty is required, all the kinds, and the highest perfection of it, together with all the means and helps to it, are also required.","segments":[{"text":"As our God and Redeemer [our Father and Benefactor] he hath brought us into the special relation of Children to himself, and hath entred into Covenant with us to bring us out of spiritual Egypt▪ and Bondage under sin, as he brought his people of old out of the earthly Egypt▪ and the Bondage of men.","proofs":["Exodus 4:22–23","John 8:34, 36","Deuteronomy 10:22","11:1","1 Corinthians 6:20","Luke 1:74–75"],"refs":[{"printed":"Exodus 4:22–23","osis":["Exod.4.22-Exod.4.23"]},{"printed":"John 8:34, 36","osis":["John.8.34","John.8.36"]},{"printed":"Deuteronomy 10:22","osis":["Deut.10.22"]},{"printed":"11:1","osis":["Deut.11.1"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null},{"text":"These two Rules must be learn’d for the understanding of the Commandments. Rule 1. That when any sin is forbidden, the contrary Duty is required and when any Duty is required, the contrary sin is forbidden. Rule 2. That where any sin is forbidden, all the Kinds and Degrees of it, temptations and incentments to it are likewise forbidden; and when any Duty is required, all the kinds, and the highest perfection of it, together with all the means and helps to it, are also required.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":45,"title":"What is the first Commandment?","part":null,"questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"What is the first Commandment?","answer":"The first Commandment is, [Thou shalt have no other Gods before me.]","segments":[{"text":"The first Commandment is, [Thou shalt have no other Gods before me.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":46,"title":"What is required in the first Commandment?","part":null,"questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the first Commandment?","answer":"The first Commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorifie him accordingly.","segments":[{"text":"The first Commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorifie him accordingly.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there something then required, as well as forbidden in this and every Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many duties are there chiefly required in the first Commandment?","answer":"Three.","segments":[{"text":"Three.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first?","answer":"The first Duty required, is to know God.","segments":[{"text":"The first Duty required, is to know God.","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"items":[]},{"question":"What ought we to know of God?","answer":"1. That he is. 2. What he is, Heb. 11. 6.","segments":[{"text":"1. That he is. 2. What he is, Heb. 11. 6.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Duty herein required?","answer":"To acknowledge God.","segments":[{"text":"To acknowledge God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to acknowledge God?","answer":"We ought to acknowledge God, 1. To be (as he is) the only 〈◊〉 God. 2. We ought to acknowledge him 〈◊〉 our God.","segments":[{"text":"We ought to acknowledge God, 1. To be (as he is) the only 〈◊〉 God.","proofs":["1 Kings 18:39","Jeremiah 10:10"],"refs":[{"printed":"1 Kings 18:39","osis":["1Kgs.18.39"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null},{"text":"2. We ought to acknowledge him 〈◊〉 our God.","proofs":["Psalm 48:14","Matthew 4:10"],"refs":[{"printed":"Psalm 48:14","osis":["Ps.48.14"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null}],"items":[]},{"question":"What is the third Duty required 〈◊〉 this Commandment?","answer":"To worship and glorifie God accordingly.","segments":[{"text":"To worship and glorifie God accordingly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is that?","answer":"As the only true God and our God.","segments":[{"text":"As the only true God and our God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we required to worship God with the inward worship of the mind, viz. 〈◊〉 trust in him, and to love, fear, esteem, desire, and obey him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 4:24","Isaiah 26:4","Deuteronomy 6:13","10:12","Psalm 73:25","1 Samuel 15:22"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]},{"printed":"Isaiah 26:4","osis":["Isa.26.4"]},{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"10:12","osis":["Deut.10.12"]},{"printed":"Psalm 73:25","osis":["Ps.73.25"]},{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"items":[]},{"question":"And with the outward worship also▪","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 6:20","Psalm 95:6"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]},{"printed":"Psalm 95:6","osis":["Ps.95.6"]}],"note":null}],"items":[]},{"question":"What do you mean by outward worship?","answer":"The expressing the inward worship of the mind in our Faith, Love, and obedience towards God, by the reverent performance of all external acts of divine worship commanded by him, and more especially by our daily Prayers unto him, and praises of him.","segments":[{"text":"The expressing the inward worship of the mind in our Faith, Love, and obedience towards God, by the reverent performance of all external acts of divine worship commanded by him, and more especially by our daily Prayers unto him, and praises of him.","proofs":["Psalm 55:17","32:6","50:14–15, 23","51:18–19"],"refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]},{"printed":"32:6","osis":["Ps.32.6"]},{"printed":"50:14–15, 23","osis":["Ps.50.14-Ps.50.15","Ps.50.23"]},{"printed":"51:18–19","osis":["Ps.51.18-Ps.51.19"]}],"note":null}],"items":[]},{"question":"Doth the first Commandment determine of the only right object of divine worship, or whom only we must serve?","answer":"Yes, Mat 4. 10.","segments":[{"text":"Yes, Mat 4. 10.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":47,"title":"What is forbidden in the first Commandment?","part":null,"questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the first Commandment?","answer":"The first Commandment forbiddeth the denying or not worshipping and glorifying the true God, as God, and our God, and the giving that worship and glory to any other, which is due to him alone.","segments":[{"text":"The first Commandment forbiddeth the denying or not worshipping and glorifying the true God, as God, and our God, and the giving that worship and glory to any other, which is due to him alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the chief sins forbidden in the first Commandment?","answer":"1. Atheism, which is the denying any God, or the true God. 2. Idolatry, which is, 1. The not worshipping and glorifying the true God. The which we do, 1. If we do not worship him as God. Or, 2. Not as our God. 2. The giving that worship and glory to any other which is due to him alone.","segments":[{"text":"1. Atheism, which is the denying any God, or the true God.","proofs":["Psalm 14:1","Ephesians 2:12"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"2. Idolatry, which is, 1. The not worshipping and glorifying the true God.","proofs":["Galatians 4:8"],"refs":[{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"note":null},{"text":"The which we do, 1. If we do not worship him as God.","proofs":["Romans 1:21, 23"],"refs":[{"printed":"Romans 1:21, 23","osis":["Rom.1.21","Rom.1.23"]}],"note":null},{"text":"Or, 2. Not as our God.","proofs":["Psalm 81:8–11"],"refs":[{"printed":"Psalm 81:8–11","osis":["Ps.81.8-Ps.81.11"]}],"note":null},{"text":"2. The giving that worship and glory to any other which is due to him alone.","proofs":["Romans 1:25"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null}],"items":[]},{"question":"It is Idolatry to give outward worship to any other, viz. to pray to Saints, or Angels, or any Creature?","answer":"Yes..","segments":[{"text":"Yes..","proofs":["Revelation 22:8–9"],"refs":[{"printed":"Revelation 22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null}],"items":[]},{"question":"And is it Idolatry to give inward worship to any other, viz. to Love, Fear, Desire, or Trust in any thing more than God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"Why so.","answer":"Because hereby is given that worship and glory to another which is due to God alone, Rom. 1. 25. Ibid.","segments":[{"text":"Because hereby is given that worship and glory to another which is due to God alone, Rom. 1. 25. Ibid.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":48,"title":"What are we especially taught by these words [before me] in the first Commandment?","part":null,"questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"What are we especially taught by these words [before me] in the first Commandment?","answer":"These words, before me, in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the sin of having any other God.","segments":[{"text":"These words, before me, in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the sin of having any other God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What things are to be learn’d from these words [before me?]","answer":"Two things, 1. That God seeth all things. 2. That God taketh notice of, and is much displeased with the sin of having any other God.","segments":[{"text":"Two things, 1. That God seeth all things.","proofs":["Hebrews 4:13","Jeremiah 23:24","Psalm 147:5"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]},{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"2. That God taketh notice of, and is much displeased with the sin of having any other God.","proofs":["Psalm 44:20–21","Isaiah 42:8"],"refs":[{"printed":"Psalm 44:20–21","osis":["Ps.44.20-Ps.44.21"]},{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":49,"title":"Which is the second Commandment?","part":null,"questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the second Commandment?","answer":"The second Commandment is, [Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the water under the Earth; Thou shalt not bow down thy self unto them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my Commandments.","segments":[{"text":"The second Commandment is, [Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the water under the Earth; Thou shalt not bow down thy self unto them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my Commandments.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":50,"title":"What is required in the second Commandment?","part":null,"questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the second Commandment?","answer":"The Second Commandment requireth the receiving, observing, and keeping pure and entire, all such religious Worship and Ordinances as God hath appointed in his Word.","segments":[{"text":"The Second Commandment requireth the receiving, observing, and keeping pure and entire, all such religious Worship and Ordinances as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth the worship, required in the second Commandment, differ from the worship required in the first?","answer":"The worship required in the first Commandment hath a respect unto the object of worship, whereby we are bound to worship the true God, and none else: The worship required in the second hath a respect unto the means and manner of worship, whereby we are bound to worship God according to the way and means of his own appointment.","segments":[{"text":"The worship required in the first Commandment hath a respect unto the object of worship, whereby we are bound to worship the true God, and none else: The worship required in the second hath a respect unto the means and manner of worship, whereby we are bound to worship God according to the way and means of his own appointment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the way and means which God hath appointed for his worship?","answer":"The only way and means which God hath appointed for his worship, is his Ordinances which he hath prescribed in his Word.","segments":[{"text":"The only way and means which God hath appointed for his worship, is his Ordinances which he hath prescribed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Ordinances?","answer":"1. Prayer unto God with thanksgiving, and that publickly in Assemblies, privately in Families, and secretly in Closets. 2. Reading and searching the Scriptures. 1 Tim. 4. 13. Ioh. 5. 39. Neh. 8. 8. Acts 15. 21. 3. Preaching and hearing of the Word. 2 Tim. 4. 2. Isa. 55. 3. 4. Singing of Psalms. Psal. 149. 1. Iam. 5. 13. 5. Administration, and receiving of the Sacraments both of Baptism, and the Lords Supper. Mat. 28. 19. 1 Cor. 11. 23,—26. 6. Fasting. Ioel 2. 12. Esther 4. 3, 16. 1 Kings 21. 27, 28, 29. 1 Sam. 7. 6, 10. Ionab 3. 5, 10. Luk. 5. 35. 7. Instruction of Children and Households in the way of the Lord. Gen. 18. 19. Deut. 6. 6,—10. Ephes. 6. 4. 8. Holy Conference, and Religious Discourse. Mal. 3. 16. Luke 24. 17, 32. 9. Meditation. Psal 1. 2. and 77. 12. 1 Tim. 4. 15. 10. Vows to the Lord. Psal. 76. 11. 11. Swearing by the Name of the Lord, when lawfully called. Deut. 6. 13. Ier. 4. 2. and 12. 16. 12. Exercise of Church-Discipline. 1 Cor. 5. 3, 4, 5, 11. with 2 Cor. 2 6, 7, 8. Mat. 18. 18.","segments":[{"text":"1. Prayer unto God with thanksgiving, and that","proofs":["1 Timothy 2:1","Luke 1:9–10, 13","Philippians 4:6","Ephesians 5:20","Matthew 21:13","Luke 2:37"],"refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]},{"printed":"Luke 1:9–10, 13","osis":["Luke.1.9-Luke.1.10","Luke.1.13"]},{"printed":"Philippians 4:6","osis":["Phil.4.6"]},{"printed":"Ephesians 5:20","osis":["Eph.5.20"]},{"printed":"Matthew 21:13","osis":["Matt.21.13"]},{"printed":"Luke 2:37","osis":["Luke.2.37"]}],"note":null},{"text":"publickly in Assemblies,","proofs":["Jeremiah 10:25","Acts 10:2"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]},{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"privately in Families, and","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"secretly in Closets. 2. Reading and searching the Scriptures. 1 Tim. 4. 13. Ioh. 5. 39. Neh. 8. 8. Acts 15. 21. 3. Preaching and hearing of the Word. 2 Tim. 4. 2. Isa. 55. 3. 4. Singing of Psalms. Psal. 149. 1. Iam. 5. 13. 5. Administration, and receiving of the Sacraments both of Baptism, and the Lords Supper. Mat. 28. 19. 1 Cor. 11. 23,—26. 6. Fasting. Ioel 2. 12. Esther 4. 3, 16. 1 Kings 21. 27, 28, 29. 1 Sam. 7. 6, 10. Ionab 3. 5, 10. Luk. 5. 35. 7. Instruction of Children and Households in the way of the Lord. Gen. 18. 19. Deut. 6. 6,—10. Ephes. 6. 4. 8. Holy Conference, and Religious Discourse. Mal. 3. 16. Luke 24. 17, 32. 9. Meditation. Psal 1. 2. and 77. 12. 1 Tim. 4. 15. 10. Vows to the Lord. Psal. 76. 11. 11. Swearing by the Name of the Lord, when lawfully called. Deut. 6. 13. Ier. 4. 2. and 12. 16. 12. Exercise of Church-Discipline. 1 Cor. 5. 3, 4, 5, 11. with 2 Cor. 2 6, 7, 8. Mat. 18. 18.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth God require in the second Commandment, in reference to his Ordinances and means of worship?","answer":"He requireth the receiving, observing, and keeping of them pure and entire.","segments":[{"text":"He requireth the receiving, observing, and keeping of them pure and entire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to receive and observe Gods Worship and Ordinances?","answer":"To receive and observe them is heartily to entertain, embrace, and attend on them as oft as opportunity is offered, and to make answerable improvement of them.","segments":[{"text":"To receive and observe them is heartily to entertain, embrace, and attend on them as oft as opportunity is offered, and to make answerable improvement of them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to keep them pure and entire?","answer":"To take diligent heed that they be not corrupted by our own inventions and additions.","segments":[{"text":"To take diligent heed that they be not corrupted by our own inventions and additions.","proofs":["Matthew 15:9","Deuteronomy 12:32"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null}],"items":[]},{"question":"How know you what Worship, and Ordinances God hath required?","answer":"God hath appointed all his worsh’p and Ordinances in his Word.","segments":[{"text":"God hath appointed all his worsh’p and Ordinances in his Word.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":51,"title":"What is forbidden in the second Commandment?","part":null,"questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the second Commandment?","answer":"The second Commandment forbideth the worshipping of God by Images or any other way not appointed in his Word.","segments":[{"text":"The second Commandment forbideth the worshipping of God by Images or any other way not appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the chief sins forbidden in this Commandment?","answer":"Idolatry and Superstition.","segments":[{"text":"Idolatry and Superstition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it Idolatry, not only to worship Idols instead of God, which is forbidden in the first Commandment, but also to worship God by Images?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Isaiah 45:20","Exodus 32:4–5","Deuteronomy 4:15–19","32:5, 17, 21"],"refs":[{"printed":"Isaiah 45:20","osis":["Isa.45.20"]},{"printed":"Exodus 32:4–5","osis":["Exod.32.4-Exod.32.5"]},{"printed":"Deuteronomy 4:15–19","osis":["Deut.4.15-Deut.4.19"]},{"printed":"32:5, 17, 21","osis":["Deut.32.5","Deut.32.17","Deut.32.21"]}],"note":null}],"items":[]},{"question":"How can persons be guilty of Idolatry in worshipping God by Images, when they worship the true God▪ the God that made the Heavens and the Earth?","answer":"Because the Images of these men, either do bear resemblance to the object of their worship, or they do not; If they do, then they worship false Gods, and are guilty of gross Idolatry, there being no similitude or likeness of the true God; If they do not, then is ignorance the Mother of that Devotion, and with the Samaritans they worship they know not what: Or if they do worship the true God, they worship him ignorantly, and know not the manner of the God that made the Heavens and the Earth. Deut. 4. 12, 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings▪ 7. 26.","segments":[{"text":"Because the Images of these men, either do bear resemblance to the object of their worship, or they do not; If they do, then they worship false Gods, and are guilty of gross Idolatry, there being no similitude or likeness of the true God; If they do not, then is ignorance the Mother of that Devotion, and with the Samaritans they worship they know not what: Or if they do worship the true God, they worship him ignorantly, and know not the manner of the God that made the Heavens and the Earth. Deut. 4. 12, 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings▪ 7. 26.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why can there be no manner of similitude of the true God?","answer":"Because he dwelleth not in Temples made with hands, and is the unapproachable invisible God. Acts 17. 24. 1 Tim. 6. 16.","segments":[{"text":"Because he dwelleth not in Temples made with hands, and is the unapproachable invisible God. Acts 17. 24. 1 Tim. 6. 16.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The Papists worship God by Images, the Protestants worship God without them; which way therefore are we to worship the true God?","answer":"The way, the only infallible Judge of Controversies hath declared unto us.","segments":[{"text":"The way, the only infallible Judge of Controversies hath declared unto us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Pope this infallible Iudge?","answer":"There is no infallible Judge upon Earth, and the Pope being but the Head of a Party, the supream Head of the Romanists; neither he nor they can be Judge in their own Cause. Iam. 4. 12. Mat. 23. 9, 10. Prov. 18. 17.","segments":[{"text":"There is no infallible Judge upon Earth, and the Pope being but the Head of a Party, the supream Head of the Romanists; neither he nor they can be Judge in their own Cause. Iam. 4. 12. Mat. 23. 9, 10. Prov. 18. 17.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who then is the infallible Iudge of Controversies?","answer":"Christ, the only begotten Son which is in the bosom of the Father, He is the only infallible Judge of Controversies, who hath told us all things, and we have his Determinations upon Record.","segments":[{"text":"Christ, the only begotten Son which is in the bosom of the Father, He is the only infallible Judge of Controversies, who hath told us all things, and we have his Determinations upon Record.","proofs":["John 4:25"],"refs":[{"printed":"John 4:25","osis":["John.4.25"]}],"note":null}],"items":[]},{"question":"Where are his Determinations Recorded?","answer":"In the holy Scriptures.","segments":[{"text":"In the holy Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are his Determinations concerning God, and the manner of his worship?","answer":"They are, 1. Negative, that God dwelleth not in Temples, neither is to be worshipped by Images made with mens hands. Acts 17. 24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative, viz. That God is a Spirit, and that they that worship him, must worship him in Spirit and truth. Ioh. 4. 23 24.","segments":[{"text":"They are, 1. Negative, that God dwelleth not in Temples, neither is to be worshipped by Images made with mens hands. Acts 17.","proofs":["1 Corinthians 7:10"],"refs":[{"printed":"1 Corinthians 7:10","osis":["1Cor.7.10"]}],"note":null},{"text":"24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative, viz. That God is a Spirit, and that they that worship him, must worship him in Spirit and truth. Ioh. 4. 23 24.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other sin is chiefly forbidden in this Commandment?","answer":"Superstition.","segments":[{"text":"Superstition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Superstition?","answer":"Superstition in the proper and strict notion of the word is the worshipping of Idols, or dead men, Act. 17. 22. But this is the same with that Idolatry, (the giving that worship and glory to others which is due to God alone) which is forbidden in the first Commandment.","segments":[{"text":"Superstition in the proper and strict notion of the word is the worshipping of Idols, or dead men, Act. 17. 22. But this is the same with that Idolatry, (the giving that worship and glory to others which is due to God alone) which is forbidden in the first Commandment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is therefore Superstition in the 〈◊〉 generally received notion, and as it is forbidden in this Commandment?","answer":"It is when things are either abhorred or observed with a zealous or fearful, but erroneous relation to God: by means of which the superstitious serve either the true God with needless Offices, or defraud him of necessary Duties; or bestow such honours and service upon others, as is proper for, and should be peculiar for him only. Or, More plainly thus, It is the worshipping of God in any other way, or by any other means than what he hath appointed in his Word; called Ordinances, the Commandments and Doctrines of men.","segments":[{"text":"It is when things are either abhorred or observed with a zealous or fearful, but erroneous relation to God: by means of which the superstitious serve either the true God with needless Offices, or defraud him of necessary Duties; or bestow such honours and service upon others, as is proper for, and should be peculiar for him only. Or, More plainly thus, It is the worshipping of God in any other way, or by any other means than what he hath appointed in his Word; called Ordinances, the Commandments and Doctrines of men.","proofs":["Colossians 2:20–23"],"refs":[{"printed":"Colossians 2:20–23","osis":["Col.2.20-Col.2.23"]}],"note":null}],"items":[]},{"question":"How manifold is this Superstition?","answer":"Twofold, Affirmative, and Negative.","segments":[{"text":"Twofold, Affirmative, and Negative.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Affirmative Superstition?","answer":"That whereby the Superstitious serve the true God with needless Offices.","segments":[{"text":"That whereby the Superstitious serve the true God with needless Offices.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what the Negative?","answer":"That whereby men out of a scrupulous Conscience, or ignorant fear of displeasing God, abstain from things lawful and laudable, as sinful and ungodly.","segments":[{"text":"That whereby men out of a scrupulous Conscience, or ignorant fear of displeasing God, abstain from things lawful and laudable, as sinful and ungodly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the Scripture warrant this distinction?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ecclesiastes 7:16–17","Matthew 15:3, 6–7","Colossians 2:20–23"],"refs":[{"printed":"Ecclesiastes 7:16–17","osis":["Eccl.7.16-Eccl.7.17"]},{"printed":"Matthew 15:3, 6–7","osis":["Matt.15.3","Matt.15.6-Matt.15.7"]},{"printed":"Colossians 2:20–23","osis":["Col.2.20-Col.2.23"]}],"note":null}],"items":[]},{"question":"What is the Idolatry and Superstition of the Church of Rome?","answer":"The worshipping of the Bread and Wine in the Eucharist, out of a false and groundless perswasion, that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels; and particularly of the Virgin Mary, which hath now for some Ages been a principal part of their Religion. 3. Their worshipping of Images: Which practice (notwithstanding all their distinctions about it, which are no other but what the Heathens used in the same case) flies as full in the face of the second Commandment, as deliberate and malicious killing of a man is against the sixth. Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting, and ab staining from Flesh in Lent; Their superstitious Holy-daies; Their adding Cream, Oyl, and Spittle to the water in Baptism, and their Baptizing of Bells; Their praying upon Beads, and mary more superstitious customs! For which there is not the least command in the Scriptures.","segments":[{"text":"The worshipping of the Bread and Wine in the Eucharist, out of a false and groundless perswasion, that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels; and particularly of the Virgin Mary, which hath now for some Ages been a principal part of their Religion. 3. Their worshipping of Images: Which practice (notwithstanding all their distinctions about it, which are no other but what the Heathens used in the same case) flies as full in the face of the second Commandment, as deliberate and malicious killing of a man is against the sixth. Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting, and ab staining from Flesh in Lent; Their superstitious Holy-daies; Their adding Cream, Oyl, and Spittle to the water in Baptism, and their Baptizing of Bells; Their praying upon Beads, and mary more superstitious customs! For which there is not the least command in the Scriptures.","proofs":["Colossians 2:20–21","1 Timothy 4:4–5","Galatians 4:9–11","Proverbs 30:5–6","Matthew 28:19–20"],"refs":[{"printed":"Colossians 2:20–21","osis":["Col.2.20-Col.2.21"]},{"printed":"1 Timothy 4:4–5","osis":["1Tim.4.4-1Tim.4.5"]},{"printed":"Galatians 4:9–11","osis":["Gal.4.9-Gal.4.11"]},{"printed":"Proverbs 30:5–6","osis":["Prov.30.5-Prov.30.6"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"items":[]},{"question":"What if the Doctrine of Transubstantiation be not true?","answer":"Then by the confession of several of their own learned Writers they are guilty of gross Idolatry.","segments":[{"text":"Then by the confession of several of their own learned Writers they are guilty of gross Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not the Bread in the Communion remain Bread after the words of Consecration?","answer":"Yes, the Scripture expresly calls it so after the words of Consecration. 1 Cor. 11. 26, 27, 28.","segments":[{"text":"Yes, the Scripture expresly calls it so after the words of Consecration. 1 Cor. 11. 26, 27, 28.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what if the Bread be transubstantiate and turned into the very Body of Christ?","answer":"Then all mens senses are deceived in a plain sensible matter, wherein ’tis as hard for them to be deceived, as in any thing in the world.","segments":[{"text":"Then all mens senses are deceived in a plain sensible matter, wherein ’tis as hard for them to be deceived, as in any thing in the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"For two things can hardly be imagined more different, a little bit of Wafer, and the whole Body of a man.","segments":[{"text":"For two things can hardly be imagined more different, a little bit of Wafer, and the whole Body of a man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what if the Testimony of sense be not to be relied upon?","answer":"Then no man is sure that Christianity it self is true.","segments":[{"text":"Then no man is sure that Christianity it self is true.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"For the utmost assurance that the Apostles had of the Truth of Christianity, was the Testimony of their own senses concerning our Saviours Miracles.","segments":[{"text":"For the utmost assurance that the Apostles had of the Truth of Christianity, was the Testimony of their own senses concerning our Saviours Miracles.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what if the Testimony of sense 〈◊〉 to be relied upon?","answer":"Then it plainly follows that no man (no, not the Apostles themselves) had more reason to believe Christianity to be true, than every man hath to believe Transubstantiation to be false.","segments":[{"text":"Then it plainly follows that no man (no, not the Apostles themselves) had more reason to believe Christianity to be true, than every man hath to believe Transubstantiation to be false.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if the case be so plain, a man would think that at least the Teachers and Guides of that Church should be sensible of it?","answer":"Why, they are so, and afraid the People should be so too; and therefore by their corrupt Glosses and Pharisaical Traditions in their interpreting the holy Scriptures, they tye up and keep the People in ignorance of the true meaning of those places, which do more expresly condemn their damnable Idolatrous practises, and their superstitious customs; and in their ordinary Catechisms and Manuals of Devotion, they leave out the second Commandment, and divide the tenth into two to make up the Number; lest if the common people should know it, their Consciences should startle at the doing of a thing so directly contrary to the plain command of God.","segments":[{"text":"Why, they are so, and afraid the People should be so too; and therefore by their corrupt Glosses and Pharisaical Traditions in their interpreting the holy Scriptures, they tye up and keep the People in ignorance of the true meaning of those places, which do more expresly condemn their damnable Idolatrous practises, and their superstitious customs; and in their ordinary Catechisms and Manuals of Devotion, they leave out the second Commandment, and divide the tenth into two to make up the Number; lest if the common people should know it, their Consciences should startle at the doing of a thing so directly contrary to the plain command of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it not well observed by the learned from Deut. 11. 28. That he that professeth Idolatry, is as if he denied the whole Law?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But because after all the unanswerable Objections and Arguments of the Protestants against Transubstantiation, (that Monster and shame of humane nature) and the other Blasphenies and absurd Doctrines of the Papists; they do all unanimously betake themselves to the authority of their Church, as their main and last Refuge; and tell us, that though they cannot give us a particular reason of every Doctrine they hold different from us; yet they have sufficient reason to submit their judgement wholly to their Churches authority, which they know to be infallible, and hath Decreed all the Doctrines they hold in opposition to 〈◊〉 Doth it not therefore concern all that are concerned in the matters of their Salvation to consider whether this easie way of believing be a safe way or no?","answer":"Yes, it doth very much concern 〈◊〉 all so to do; because our mistake herein will greatly hazzard our everlasting Salvation.","segments":[{"text":"Yes, it doth very much concern 〈◊〉 all so to do; because our mistake herein will greatly hazzard our everlasting Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are not they certainly mistaken that adventure all, even all their everlasting concerns, upon that authority which overthrows those very things which must be supposed antecedent to the belief of any such authority: As 1. The common sense of mankind. 2. The force of a Divine Law. And 3. The liberty of Iudgement concerning truth and falshood?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth not the Church of Rome so?","answer":"Yes, and thereby forfeits its own authority over men. 1. It requires things contrary to common sense; as in the Eucharist, it requires all its members to deny what they see, and handle, and smell, and taste to be Bread, to be true Bread; and to believe that the same individual Body may be in a thousand places at once, and that things whose nature it is to be in another, 〈◊〉 subsist without their proper subject. 2. It requires things contrary to the force and reason of a divine Law; as it hath left out the second Commandment, and hath made it lawful to give religious worship to Images, and hath taken away from the people their share of the Cup in the Eucharist. 3. It takes away all liberty of judgement concerning truth and falshood in Religion. For this is a natural right which every man hath to judge for himself: And they that take this away, may as well command all men to put out their eyes, that they may the better follow their Guides. But the other is so much worse, because it is an assault upon our understandings; it is a robbing us of the greatest Talent God hath committed to our management, it is a Rape upon our best faculties, and prostituting them to the Lusts of spiritual Tyrants; it is not captivating our understandings to the obedience of Faith, but enslaving them to the proud and domineering usurpations of men; wherein they would do by us as the Philistins did by Sampson; they would put our eyes, that we might grind in their Prison, and make them sport.","segments":[{"text":"Yes, and thereby forfeits its own authority over men. 1. It requires things contrary to common sense; as in the Eucharist, it requires all its members to deny what they see, and handle, and smell, and taste to be Bread, to be true Bread; and to believe that the same individual Body may be in a thousand places at once, and that things whose nature it is to be in another, 〈◊〉 subsist without their proper subject. 2. It requires things contrary to the force and reason of a divine Law; as it hath left out the second Commandment, and hath made it lawful to give religious worship to Images, and hath taken away from the people their share of the Cup in the Eucharist. 3. It takes away all liberty of judgement concerning truth and falshood in Religion. For this is a natural right which every man hath to judge for himself: And they that take this away, may as well command all men to put out their eyes, that they may the better follow their Guides. But the other is so much worse, because it is an assault upon our understandings; it is a robbing us of the greatest Talent God hath committed to our management, it is a Rape upon our best faculties, and prostituting them to the Lusts of spiritual Tyrants; it is not captivating our understandings to the obedience of Faith, but enslaving them to the proud and domineering usurpations of men; wherein they would do by us as the Philistins did by Sampson; they would put our eyes, that we might grind in their Prison, and make them sport.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may men further offend and sin against the second Commandment?","answer":"Men offend and sin against the second Commandment not only by Idolatry and Superstition, but also when they are not zealous for pure worship according to Gods Institution, not endeavouring what in them lieth, in their places, the Reformation of worship, according to the pattern in the Word; as also when they disuse and neglect, especially when they contemn and oppose any of those Ordinances which God hath appointed to be the means of worship.","segments":[{"text":"Men offend and sin against the second Commandment not only by Idolatry and Superstition, but also when they are not zealous","proofs":["John 2:17","4:22–23"],"refs":[{"printed":"John 2:17","osis":["John.2.17"]},{"printed":"4:22–23","osis":["John.4.22-John.4.23"]}],"note":null},{"text":"for pure worship according to Gods Institution, not endeavouring what in them lieth, in their places, the Reformation of worship, according to the pattern in the Word; as also when they disuse and","proofs":[],"refs":[],"note":null},{"text":"neglect, especially","proofs":["Luke 7:30","Matthew 23:13","1 Thessalonians 2:16","Acts 13:44–45"],"refs":[{"printed":"Luke 7:30","osis":["Luke.7.30"]},{"printed":"Matthew 23:13","osis":["Matt.23.13"]},{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]},{"printed":"Acts 13:44–45","osis":["Acts.13.44-Acts.13.45"]}],"note":null},{"text":"when they contemn and oppose any of those Ordinances which God hath appointed to be the means of worship.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":52,"title":"What are the reasons annexed to the second Commandment?","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"What are the reasons annexed to the second Commandment?","answer":"The reasons annexed to the second Commandment, are Gods Soveraignty over us, his propriety in us, and the zeal he hath to his own worship.","segments":[{"text":"The reasons annexed to the second Commandment, are Gods Soveraignty over us, his propriety in us, and the zeal he hath to his own worship.","proofs":[],"refs":[],"note":null}],"items":[{"question":"In what words are these three reasons annexed to this Commandment, expressed?","answer":"In these words [For I the Lord thy God am a jealous God?]","segments":[{"text":"In these words [For I the Lord thy God am a jealous God?]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first reason annexed unto the second Commandment?","answer":"Gods Soveraignty over us, exprest in these words [I the Lord.]","segments":[{"text":"Gods Soveraignty over us, exprest in these words [I the Lord.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by his Soveraignty over us?","answer":"His supream power, absolute Dominion, and sole Authority over us.","segments":[{"text":"His supream power, absolute Dominion, and sole Authority over us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the force of this first reason?","answer":"The force of this first reason, is, because God is the only Soveraign King over us, and hath the sole Authority to make Laws for the way of his worship, therefore we ought by vertue of our allegiance, as we are subjects, to observe his Laws and Ordinances, and to worship him no other way than that which he hath appointed in his Word.","segments":[{"text":"The force of this first reason, is, because God is the only Soveraign","proofs":["Psalm 95:2–3"],"refs":[{"printed":"Psalm 95:2–3","osis":["Ps.95.2-Ps.95.3"]}],"note":null},{"text":"King over us, and hath the sole Authority to make Laws for the way of his worship, therefore we ought by vertue of our allegiance, as we are subjects, to observe his Laws and Ordinances, and to worship him no other way than that which he hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second reason annexed to this Commandment?","answer":"Gods propriety in us, exprest in these words, [Thy God; I the Lord thy God.]","segments":[{"text":"Gods propriety in us, exprest in these words, [Thy God; I the Lord thy God.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by his propriety in us?","answer":"His just right and Title to us as his own.","segments":[{"text":"His just right and Title to us as his own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the force of this second reason?","answer":"The force of this second reason, is, because we are Gods, therefore we ought to keep close unto him, and his appointments, and take heed especially of Idolatry and superstition, which do alienate the heart from him.","segments":[{"text":"The force of this second reason, is, because we are Gods, therefore we ought to keep close unto him, and his appointments, and take heed especially of Idolatry and superstition, which do alienate the heart from him.","proofs":["Psalm 95:6–7","106:19–22","45:10–11"],"refs":[{"printed":"Psalm 95:6–7","osis":["Ps.95.6-Ps.95.7"]},{"printed":"106:19–22","osis":["Ps.106.19-Ps.106.22"]},{"printed":"45:10–11","osis":["Ps.45.10-Ps.45.11"]}],"note":null}],"items":[]},{"question":"What is the third reason annexed to this Commandment?","answer":"The zeal God hath to his own worship, exprest in these words [Am a jealous God; I the Lord thy God am a jealous God.]","segments":[{"text":"The zeal God hath to his own worship, exprest in these words [Am a jealous God; I the Lord thy God am a jealous God.]","proofs":["Exodus 34:14"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]}],"note":null}],"items":[]},{"question":"What is the zeal God hath to his own worship.","answer":"It is his jealousie, where by out of love to his own worship and Institutions, he is highly offended with those that turn aside from him unto their own Inventions.","segments":[{"text":"It is his jealousie, where by out of love to his own worship and Institutions, he is highly offended with those that turn aside from him unto their own Inventions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth this zeal and jealousie of God for his own worship shew it self?","answer":"The zeal and jealousie of God for his own worship doth shew it self, 1. In his accounting the Breakers of this Commandment those that hate him, and threatening to punish them unto the third and fourth Generation; [I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me.] And, 2. In his esteeming the keepers of this Commandment, such as love him, and promising mercies unto thousands of them [And shewing mercy unto thousands of them that love me, and keep my Commandments.]","segments":[{"text":"The zeal and jealousie of God for his own worship doth shew it self, 1. In his accounting the Breakers of this Commandment those that hate him, and threatening to punish them unto the third and fourth Generation; [I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me.] And, 2. In his esteeming the keepers of this Commandment, such as love him, and promising mercies unto thousands of them [And shewing mercy unto thousands of them that love me, and keep my Commandments.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can God in justice visit the iniquity of the Fathers upon their Children?","answer":"1. If the Children do not walk in the sinful steps of their Fathers, God will not visit the iniquity of their Fathers upon them. 2. It is most equal and righteous for God to visit the iniquity of the Fathers upon their Children, when the Children are guilty of the same iniquity, and so fill up the measure of their Fathers sins. [By consenting to, partaking of, and imitating their Fathers sins.]","segments":[{"text":"1. If the Children do not walk in the sinful steps of their Fathers, God will not visit the iniquity of their Fathers upon them.","proofs":["Ezekiel 18:14–17"],"refs":[{"printed":"Ezekiel 18:14–17","osis":["Ezek.18.14-Ezek.18.17"]}],"note":null},{"text":"2. It is most equal and righteous for God to visit the iniquity of the Fathers upon their Children, when the Children are guilty of the same iniquity, and so fill up the measure of their Fathers sins.","proofs":["Ezekiel 18:24–25"],"refs":[{"printed":"Ezekiel 18:24–25","osis":["Ezek.18.24-Ezek.18.25"]}],"note":null},{"text":"[By consenting to, partaking of, and imitating their Fathers sins.]","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":53,"title":"What is the third Commandment?","part":null,"questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"What is the third Commandment?","answer":"The third Commandment, is, [Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, that taketh his Name in vain.]","segments":[{"text":"The third Commandment, is, [Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, that taketh his Name in vain.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":54,"title":"What is required in the third Commandment?","part":null,"questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the third Commandment?","answer":"The third Commandment requireth the holy and reverend use of Gods Names, Titles, Attributes, Ordinances, Word, and Works.","segments":[{"text":"The third Commandment requireth the holy and reverend use of Gods Names, Titles, Attributes, Ordinances, Word, and Works.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are we to understand by the Name of God, which we are forbidden in this Commandment to take in vain?","answer":"The Name of God, which we are forbidden in this Commandment to take in vain, is to be taken generally and comprehensively for any thing whereby God maketh himself known.","segments":[{"text":"The Name of God, which we are forbidden in this Commandment to take in vain, is to be taken generally and comprehensively for any thing whereby God maketh himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By What doth God make himself known?","answer":"God doth make himself known, 1. By his Names which he hath given unto himself in the holy Scriptures, such as God, Lord, I am, Iehovah, Iab, and the like. 2. By his Titles, such as Lord of Host, Holy one of Israel, The God of Abraham, Isaac, and Iacob, Creator of the ends of the Earth, Preserver of Men, The King of Kings, and Lord of Lords, The King of Nations, The King of Saints, The God and Father of our Lord Iesus Christ, The Father of Mercies, The God of all Consolation and Salvation, The Hearer of Prayers, and the like. 3. By his Attributes, his Infiniteness, Eternity, and Unchangeableness, Power, Wisdom, and Goodness. 4. By his Ordinances, Prayer, Preaching the Word by Ordained Ministers, or Officers commissioned thereunto, and Hearing, and the Sacraments. 5. By his Word, Law and Gospel. 6. By his Works of Creation and Providence.","segments":[{"text":"God doth make himself known, 1. By his Names which he hath given unto himself in the holy Scriptures, such as God, Lord,","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"I am,","proofs":["Exodus 3:13–14"],"refs":[{"printed":"Exodus 3:13–14","osis":["Exod.3.13-Exod.3.14"]}],"note":null},{"text":"Iehovah,","proofs":["Psalm 83:18","Exodus 6:3"],"refs":[{"printed":"Psalm 83:18","osis":["Ps.83.18"]},{"printed":"Exodus 6:3","osis":["Exod.6.3"]}],"note":null},{"text":"Iab, and the like.","proofs":["Psalm 68:4"],"refs":[{"printed":"Psalm 68:4","osis":["Ps.68.4"]}],"note":null},{"text":"2. By his Titles, such as Lord of Host,","proofs":["Isaiah 1:9"],"refs":[{"printed":"Isaiah 1:9","osis":["Isa.1.9"]}],"note":null},{"text":"Holy one of Israel,","proofs":["Isaiah 60:14"],"refs":[{"printed":"Isaiah 60:14","osis":["Isa.60.14"]}],"note":null},{"text":"The God of Abraham, Isaac, and Iacob,","proofs":["Exodus 3:6"],"refs":[{"printed":"Exodus 3:6","osis":["Exod.3.6"]}],"note":null},{"text":"Creator of the ends of the Earth,","proofs":["Isaiah 40:28"],"refs":[{"printed":"Isaiah 40:28","osis":["Isa.40.28"]}],"note":null},{"text":"Preserver of Men,","proofs":["Job 7:20"],"refs":[{"printed":"Job 7:20","osis":["Job.7.20"]}],"note":null},{"text":"The King of Kings, and Lord of Lords,","proofs":["1 Timothy 6:15"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null},{"text":"The King of Nations,","proofs":["Jeremiah 10:7"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]}],"note":null},{"text":"The King of Saints,","proofs":["Revelation 15:3"],"refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"note":null},{"text":"The God and Father of our Lord Iesus Christ, The Father of Mercies, The God of all Consolation and Salvation,","proofs":["2 Corinthians 1:3–4","Psalm 68:20","Luke 1:47"],"refs":[{"printed":"2 Corinthians 1:3–4","osis":["2Cor.1.3-2Cor.1.4"]},{"printed":"Psalm 68:20","osis":["Ps.68.20"]},{"printed":"Luke 1:47","osis":["Luke.1.47"]}],"note":null},{"text":"The Hearer of Prayers,","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"and the like. 3. By his Attributes, his Infiniteness,","proofs":["Jeremiah 23:24","Psalm 139:7–8"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Psalm 139:7–8","osis":["Ps.139.7-Ps.139.8"]}],"note":null},{"text":"Eternity,","proofs":["1 Timothy 1:17","Psalm 90:2","Isaiah 40:28"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Psalm 90:2","osis":["Ps.90.2"]},{"printed":"Isaiah 40:28","osis":["Isa.40.28"]}],"note":null},{"text":"and Unchangeableness,","proofs":["Malachi 3:6","Psalm 102:26–27"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]},{"printed":"Psalm 102:26–27","osis":["Ps.102.26-Ps.102.27"]}],"note":null},{"text":"Power,","proofs":["Genesis 17:1","1 Timothy 6:15"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]},{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null},{"text":"Wisdom,","proofs":["Romans 16:27"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":null},{"text":"and Goodness.","proofs":["Matthew 19:17","Exodus 34:6–7"],"refs":[{"printed":"Matthew 19:17","osis":["Matt.19.17"]},{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null},{"text":"4. By his Ordinances,","proofs":["Psalm 77:13","49:2"],"refs":[{"printed":"Psalm 77:13","osis":["Ps.77.13"]},{"printed":"49:2","osis":["Ps.49.2"]}],"note":null},{"text":"Prayer,","proofs":["Psalm 141:2"],"refs":[{"printed":"Psalm 141:2","osis":["Ps.141.2"]}],"note":null},{"text":"Preaching the Word by Ordained Ministers, or Officers commissioned thereunto,","proofs":["Romans 10:15","Matthew 28:19","Mark 16:15–16","Acts 2:38, 41"],"refs":[{"printed":"Romans 10:15","osis":["Rom.10.15"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]},{"printed":"Acts 2:38, 41","osis":["Acts.2.38","Acts.2.41"]}],"note":null},{"text":"and Hearing,","proofs":["Romans 10:17","Isaiah 55:3"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null},{"text":"and the Sacraments.","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"5. By his Word, Law and Gospel.","proofs":["Hebrews 2:1–5"],"refs":[{"printed":"Hebrews 2:1–5","osis":["Heb.2.1-Heb.2.5"]}],"note":null},{"text":"6. By his Works of Creation and Providence.","proofs":["Exodus 20:11","Psalm 19:1","9:16","1 Chronicles 16:12","Job 37:14, 16","Acts 14:17","17:28"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]},{"printed":"Psalm 19:1","osis":["Ps.19.1"]},{"printed":"9:16","osis":["Ps.9.16"]},{"printed":"1 Chronicles 16:12","osis":["1Chr.16.12"]},{"printed":"Job 37:14, 16","osis":["Job.37.14","Job.37.16"]},{"printed":"Acts 14:17","osis":["Acts.14.17"]},{"printed":"17:28","osis":["Acts.17.28"]}],"note":null}],"items":[]},{"question":"What doth the third Commandment require in reference unto these things, whereby God makes himself known?","answer":"The holy and reverend use of them.","segments":[{"text":"The holy","proofs":["Leviticus 11:44","Psalm 93:5","99:5","22:3","103:1","Exodus 15:11"],"refs":[{"printed":"Leviticus 11:44","osis":["Lev.11.44"]},{"printed":"Psalm 93:5","osis":["Ps.93.5"]},{"printed":"99:5","osis":["Ps.99.5"]},{"printed":"22:3","osis":["Ps.22.3"]},{"printed":"103:1","osis":["Ps.103.1"]},{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null},{"text":"and reverend use of them.","proofs":["Jeremiah 5:22","Psalm 2:11","89:7","Isaiah 59:19","Hebrews 12:28"],"refs":[{"printed":"Jeremiah 5:22","osis":["Jer.5.22"]},{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"89:7","osis":["Ps.89.7"]},{"printed":"Isaiah 59:19","osis":["Isa.59.19"]},{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"note":null}],"items":[]},{"question":"What do you mean by that?","answer":"The separate, special, and distinct respect for all such things and Persons as have the Name of God called upon them, and do more immediately relate to his service.","segments":[{"text":"The separate, special, and distinct respect for all such things and Persons as have the Name of God called upon them, and do more immediately relate to his service.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":55,"title":"What is forbidden in the third Commandment?","part":null,"questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the third Commandment?","answer":"The third Commandment forbiddeth all prophaning or abusing of any thing, whereby God makes himself known.","segments":[{"text":"The third Commandment forbiddeth all prophaning or abusing of any thing, whereby God makes himself known.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the general sin here forbidden?","answer":"All prophaning and abusing of any thing, whereby God makes himself known.","segments":[{"text":"All prophaning and abusing of any thing, whereby God makes himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God make himself known?","answer":"By his aforesaid Names, Titles, Atributes, Ordinances, Word and Works.","segments":[{"text":"By his aforesaid Names, Titles, Atributes, Ordinances, Word and Works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When are these prophaned and abused?","answer":"Where either things or persons, wherein and whereby God is honoured, and whereupon his holy Name is called, are undervalued or despised; being slightly or vainly used any other way, and to any other end than God in his Word hath directed, and commanded.","segments":[{"text":"Where either things or persons, wherein and whereby God is honoured, and whereupon his holy Name is called, are undervalued or despised; being slightly or vainly used any other way, and to any other end than God in his Word hath directed, and commanded.","proofs":["Leviticus 19:12","Proverbs 30:9","Deuteronomy 32:18","2 Kings 19:22–23","Acts 19:13, 16","Matthew 6:5, 7","23:14","Isaiah 1:13, 16","53:1","Psalm 81:11","Ezekiel 33:31–33"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Proverbs 30:9","osis":["Prov.30.9"]},{"printed":"Deuteronomy 32:18","osis":["Deut.32.18"]},{"printed":"2 Kings 19:22–23","osis":["2Kgs.19.22-2Kgs.19.23"]},{"printed":"Acts 19:13, 16","osis":["Acts.19.13","Acts.19.16"]},{"printed":"Matthew 6:5, 7","osis":["Matt.6.5","Matt.6.7"]},{"printed":"23:14","osis":["Matt.23.14"]},{"printed":"Isaiah 1:13, 16","osis":["Isa.1.13","Isa.1.16"]},{"printed":"53:1","osis":["Isa.53.1"]},{"printed":"Psalm 81:11","osis":["Ps.81.11"]},{"printed":"Ezekiel 33:31–33","osis":["Ezek.33.31-Ezek.33.33"]}],"note":null}],"items":[]},{"question":"What are the chief sins forbidden in this commandment?","answer":"1. Perjury or Swearing by the Name of God falsly. 2. Swearing by Idols or false Gods, which are the vanities of the Gentiles. 3. Unjust Swearing, or Swearing to do that which is unjust, and in it self unlawful to be done. This sin having the addition of the solemnness of an Oath i a double iniquity, and obligeth a man to nothing but a deep unfeigned Repentance. 4. Swearing by the Creatures. 5. Vain or frequent Swearing, when men Swear in a light matter, and upon every trivial occasion; or without urgent necessity, a just and weighty cause that only can warrant an Oath. 6. Breaking those Oaths made by the Creatures as not binding and valid. For although Christ prohibit Swearing by the Creatures, yet he ever enjoyns performances agreable to such Oaths, because of the Creatures relation to God, whom he will make instruments of vengeance to fulfill his Will, and execute his pleasure against false and vain Swearers. 7. Presumptuous, proud, daring and unadvisable adjuration, cursings and execrations, when men prophanely curse themselves or others (as God refuse me, God damn us, or them) in the Name of the true God, or by false Gods, whose Names we ought not to take up into our mouths. 8. B’asphemy and reproach of the sacred Name of God, and of those that bear his Name, or stand in any special relation to him. 9. The irreverent use of the Name of God, or of any thing whereby God makes himself known.","segments":[{"text":"1. Perjury or Swearing by the Name of God falsly.","proofs":["Leviticus 19:12"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"note":null},{"text":"2. Swearing by Idols or false Gods, which are the vanities of the Gentiles.","proofs":["Leviticus 18:21","Jeremiah 14:22","Psalm 31:6","Deuteronomy 32:21","1 Kings 16:26","Jeremiah 2:5–6","8:19","10:14–15"],"refs":[{"printed":"Leviticus 18:21","osis":["Lev.18.21"]},{"printed":"Jeremiah 14:22","osis":["Jer.14.22"]},{"printed":"Psalm 31:6","osis":["Ps.31.6"]},{"printed":"Deuteronomy 32:21","osis":["Deut.32.21"]},{"printed":"1 Kings 16:26","osis":["1Kgs.16.26"]},{"printed":"Jeremiah 2:5–6","osis":["Jer.2.5-Jer.2.6"]},{"printed":"8:19","osis":["Jer.8.19"]},{"printed":"10:14–15","osis":["Jer.10.14-Jer.10.15"]}],"note":null},{"text":"3. Unjust Swearing, or Swearing to do that which is unjust, and in it self unlawful to be done.","proofs":["Matthew 14:7–8"],"refs":[{"printed":"Matthew 14:7–8","osis":["Matt.14.7-Matt.14.8"]}],"note":null},{"text":"This sin having the addition of the solemnness of an Oath i a double iniquity, and obligeth a man to nothing but a deep unfeigned Repentance. 4. Swearing by the Creatures.","proofs":["James 5:12","Matthew 5:34–36","23:19–22"],"refs":[{"printed":"James 5:12","osis":["Jas.5.12"]},{"printed":"Matthew 5:34–36","osis":["Matt.5.34-Matt.5.36"]},{"printed":"23:19–22","osis":["Matt.23.19-Matt.23.22"]}],"note":null},{"text":"5. Vain or frequent Swearing,","proofs":["Leviticus 19:12","James 5:12"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"when men Swear in a light matter, and upon every trivial occasion; or without urgent necessity, a just and weighty cause that only can warrant an Oath. 6. Breaking those Oaths made by the Creatures as not binding and valid. For although Christ prohibit Swearing by the Creatures, yet he ever enjoyns performances agreable to such Oaths, because of the Creatures relation to God, whom he will make instruments of vengeance to fulfill his Will, and execute his pleasure against false and vain Swearers.","proofs":["James 5:12","Matthew 5:34–35","23:19–22"],"refs":[{"printed":"James 5:12","osis":["Jas.5.12"]},{"printed":"Matthew 5:34–35","osis":["Matt.5.34-Matt.5.35"]},{"printed":"23:19–22","osis":["Matt.23.19-Matt.23.22"]}],"note":null},{"text":"7. Presumptuous, proud, daring","proofs":["Acts 19:13"],"refs":[{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"note":null},{"text":"and unadvisable","proofs":["1 Samuel 14:24, 28–29"],"refs":[{"printed":"1 Samuel 14:24, 28–29","osis":["1Sam.14.24","1Sam.14.28-1Sam.14.29"]}],"note":null},{"text":"adjuration, cursings and execrations, when men prophanely curse themselves","proofs":["Matthew 26:74"],"refs":[{"printed":"Matthew 26:74","osis":["Matt.26.74"]}],"note":null},{"text":"or others (as God refuse me, God damn us, or them) in the Name of the true God, or by false Gods,","proofs":["1 Samuel 17:43"],"refs":[{"printed":"1 Samuel 17:43","osis":["1Sam.17.43"]}],"note":null},{"text":"whose Names we ought not to take up into our mouths.","proofs":["Psalm 16:4"],"refs":[{"printed":"Psalm 16:4","osis":["Ps.16.4"]}],"note":null},{"text":"8. B’asphemy and reproach of the sacred Name of God,","proofs":["Isaiah 37:4, 10–12","2 Kings 19:22–24"],"refs":[{"printed":"Isaiah 37:4, 10–12","osis":["Isa.37.4","Isa.37.10-Isa.37.12"]},{"printed":"2 Kings 19:22–24","osis":["2Kgs.19.22-2Kgs.19.24"]}],"note":null},{"text":"and of those that bear his Name,","proofs":["Exodus 22:28","Jude 8"],"refs":[{"printed":"Exodus 22:28","osis":["Exod.22.28"]},{"printed":"Jude 8","osis":["Jude.1.8"]}],"note":null},{"text":"or stand in any special relation to him.","proofs":["1 Samuel 17:45"],"refs":[{"printed":"1 Samuel 17:45","osis":["1Sam.17.45"]}],"note":null},{"text":"9. The irreverent use of the Name of God, or of any thing whereby God makes himself known.","proofs":["Psalm 29:1–2","Malachi 1:6","Psalm 111:9","Isaiah 8:13","Psalm 2:11","Revelation 15:4","Matthew 5:37"],"refs":[{"printed":"Psalm 29:1–2","osis":["Ps.29.1-Ps.29.2"]},{"printed":"Malachi 1:6","osis":["Mal.1.6"]},{"printed":"Psalm 111:9","osis":["Ps.111.9"]},{"printed":"Isaiah 8:13","osis":["Isa.8.13"]},{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"Revelation 15:4","osis":["Rev.15.4"]},{"printed":"Matthew 5:37","osis":["Matt.5.37"]}],"note":null}],"items":[]}]}],"text":null},{"number":56,"title":"What is the reason annexed to the third Commandment?","part":null,"questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What is the reason annexed to the third Commandment?","answer":"The reason annexed to the third Commandment, is, That however the breakers of this Commandment may escape punishment from man, yet the Lord our God will not suffer them to escape his righteous Judgement.","segments":[{"text":"The reason annexed to the third Commandment, is, That however the breakers of this Commandment may escape punishment from man, yet the Lord our God will not suffer them to escape his righteous Judgement.","proofs":[],"refs":[],"note":null}],"items":[{"question":"In what words is the reason annexed to this Commandment expressed?","answer":"In these words, [For the Lord will not hold him guiltless that taketh his Name in vain.]","segments":[{"text":"In these words, [For the Lord will not hold him guiltless that taketh his Name in vain.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is it that there are so many breakers of this Commandment?","answer":"Because they escape punishment from men.","segments":[{"text":"Because they escape punishment from men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God impowered any men to punish the breakers of his Laws?","answer":"Yes, Magistrates Parents and Governours of Families.","segments":[{"text":"Yes, Magistrates","proofs":["Romans 13:4","1 Peter 2:13–14"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]}],"note":null},{"text":"Parents and Governours of","proofs":["1 Samuel 3:13","Hebrews 12:9–10"],"refs":[{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]},{"printed":"Hebrews 12:9–10","osis":["Heb.12.9-Heb.12.10"]}],"note":null},{"text":"Families.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is it that they escape punishment?","answer":"Either through Magistrates ignorance, negligence, or partiality in the Law or through Parents fondness.","segments":[{"text":"Either through Magistrates ignorance, negligence, or partiality in the Law","proofs":["Deuteronomy 1:17","1 Samuel 3:13"],"refs":[{"printed":"Deuteronomy 1:17","osis":["Deut.1.17"]},{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]}],"note":null},{"text":"or through Parents","proofs":["2 Samuel 13:39","14:33","1 Kings 1:6","Proverbs 13:24","19:18","23:13"],"refs":[{"printed":"2 Samuel 13:39","osis":["2Sam.13.39"]},{"printed":"14:33","osis":["2Sam.14.33"]},{"printed":"1 Kings 1:6","osis":["1Kgs.1.6"]},{"printed":"Proverbs 13:24","osis":["Prov.13.24"]},{"printed":"19:18","osis":["Prov.19.18"]},{"printed":"23:13","osis":["Prov.23.13"]}],"note":null},{"text":"fondness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will God suffer them to escape too?","answer":"The Lord will not suffer them to escape his Judgement.","segments":[{"text":"The Lord will not suffer them to escape his Judgement.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"Because his is a righteous Judgement.","segments":[{"text":"Because his is a righteous Judgement.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will the Lord punish all those that profane, or abuse his Names, Titles and Attributes?","answer":"Yes. Psal. 44. 20, 21. Acts 19. 13,—18. Hos. 4. 2, 3. Zach. 5. 3, 4. and Deut. 32 18,—26. 2 Kings 19. 22 32, to the end, and Psal. 78. 19, 20, 21, 30, 31. 2 Kings 7. 1, 2, 17.","segments":[{"text":"Yes. Psal. 44. 20, 21. Acts 19. 13,—18. Hos. 4. 2, 3. Zach. 5. 3, 4. and Deut. 32 18,—26. 2 Kings 19. 22 32, to the end, and Psal. 78. 19, 20, 21, 30, 31. 2 Kings 7. 1, 2, 17.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And those that prophane or abuse the Ordinances of God, viz. Prayer, Preaching or exercising the Priests Office, hearing the word, and the Sacraments?","answer":"Yes the Lord will punish all such as prophane or abuse any of these Ordinances, as you find proved by Scripture in the aforesaid order. He will punish all those that prophane or abuse 1. Prayer. Mat. 23. 14. 2. Preaching and exercising the Priests Office. 2 Chron. 26. 16,—22. 1 Sam. 13 9, 13, 14. 2 Cor. 11. 13, 15. 2 Tim. 3. 8, 9. Phil. 3. 18, 19. (2.) Forbidding to Preach, 1 Thes. 2. 16. 3. Hearing the Word. Luke 10. 16. Acts 20. 9. Ezek. 33. 31, 32, 33. 4. The two Sacraments, Baptism and the Lords Supper. 1. Baptism is prophaned or abused two waits. 1. When unordained Ministers Baptize in the Name of the Father, and of the Son, and of the Holy Ghost, this is a sinful intrusion and a taking Gods Name in vain. 2. When this necessary Ordinance is sleighted and despised. Heb. 6. 2. Gen. 17. 14. Exod. 4. 24, 25, 26. with Acts 2. 38, 39, 40, 41, 42. Mat. 3. 7. Luke 7. 30. 2. The Lords Supper. 1 Cor. 11. 27, 29, 30.","segments":[{"text":"Yes the Lord will punish all such as prophane or abuse any of these Ordinances, as you find proved by Scripture in the aforesaid order. He will punish all those that prophane or abuse 1. Prayer. Mat. 23. 14. 2. Preaching and exercising the Priests Office. 2 Chron. 26. 16,—22. 1 Sam. 13 9, 13, 14. 2 Cor. 11. 13, 15. 2 Tim. 3. 8, 9. Phil. 3. 18, 19. (2.) Forbidding to Preach, 1 Thes. 2. 16. 3. Hearing the Word. Luke 10. 16. Acts 20. 9. Ezek. 33. 31, 32, 33. 4. The two Sacraments, Baptism and the Lords Supper. 1. Baptism is prophaned or abused two waits. 1. When unordained Ministers Baptize in the Name of the Father, and of the Son, and of the Holy Ghost, this is a sinful intrusion and a taking Gods Name in vain. 2. When this necessary Ordinance is sleighted and despised. Heb. 6. 2. Gen. 17. 14. Exod. 4. 24, 25, 26. with Acts 2. 38, 39, 40, 41, 42. Mat. 3. 7. Luke 7. 30. 2. The Lords Supper. 1 Cor. 11. 27, 29, 30.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the Lord hold them guiltless that prophane or abuse his Word or Works?","answer":"No. (1.) He will punish all that prophane or abuse his Word [Law or Gospel.] Isa. 30. 9,—15. Ier. 23. 33. to the end, and 8. 9, 10. Hos. 4. 6. Rom. 7. 7. Gal. 3. 24. Isa. 53. 11. Phil. 3. 8, 9. and Heb. 2. 2, 3. Acts 13. 46. 51. with Mat. 10. 14, 15. (2.) He will punish all that prophane or abuse either the works of Creation or Providence. Psal. 8. 1, 3. and 19. 1. with 28. 5. Isa. 5. 12,—16. Dan. 4. 32, 37.","segments":[{"text":"No. (1.) He will punish all that prophane or abuse his Word [Law or Gospel.] Isa. 30. 9,—15. Ier. 23. 33. to the end, and 8. 9, 10. Hos. 4. 6. Rom. 7. 7. Gal. 3. 24. Isa. 53. 11. Phil. 3. 8, 9. and Heb. 2. 2, 3. Acts 13. 46. 51. with Mat. 10. 14, 15. (2.) He will punish all that prophane or abuse either the works of Creation or Providence. Psal. 8. 1, 3. and 19. 1. with 28. 5. Isa. 5. 12,—16. Dan. 4. 32, 37.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When doth the Lord punish them that prophane or abuse his Name?","answer":"1. Sometimes in this life, and that with dreadful temporal Plagues, Deut. 28, 58, 59. Mal. 3. 5. Zach. 5. 1,—5. 2. But if such escape here, they shall not escape Gods eternal wrath and vengeance hereafter. Rom. 2. 5, 6, 8, 9, 11.","segments":[{"text":"1. Sometimes in this life, and that with dreadful temporal Plagues, Deut. 28, 58, 59. Mal. 3. 5. Zach. 5. 1,—5. 2. But if such escape here, they shall not escape Gods eternal wrath and vengeance hereafter. Rom. 2. 5, 6, 8, 9, 11.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":57,"title":"Which is the fourth Commandment?","part":null,"questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fourth Commandment?","answer":"The fourth Commandment, is, [Rememmber the Sabbath day, to keep it holy: Six daies shalt thou labour and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattle, nor thy Stranger that is within thy Gates: For in six daies the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.","segments":[{"text":"The fourth Commandment, is, [Rememmber the Sabbath day, to keep it holy: Six daies shalt thou labour and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattle, nor thy Stranger that is within thy Gates: For in six daies the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":58,"title":"What is required in the fourth Commandment?","part":null,"questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fourth Commandment?","answer":"The fourth Commandment requireth the keeping holy to God, such set times as he hath appointed in his Word; expresly, one whole day in seven, to be a holy Sabbath unto the Lord.","segments":[{"text":"The fourth Commandment requireth the keeping holy to God, such set times as he hath appointed in his Word; expresly, one whole day in seven, to be a holy Sabbath unto the Lord.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the fourth Commandment require any special time to be kept holy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What time?","answer":"Such set time as God hath appointed in his Word.","segments":[{"text":"Such set time as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by a set time?","answer":"Such a time as is set apart for Gods worship only and wholly, all business being laid aside.","segments":[{"text":"Such a time as is set apart for Gods worship only and wholly, all business being laid aside.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the fourth Commandment then determine of the special time for divine worship, as the three foregoing Commandments do of the Object, means and manner of worship?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whose power is it to appoint times for worship?","answer":"God who appoints the worship, appoints also the time for it in his Word: he hath not deputed any of this Power to any other.","segments":[{"text":"God who appoints the worship, appoints also the time for it in his Word: he hath not deputed any of this Power to any other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God left us to keep what time we please?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What proportion of time hath God more solemnly set apart for his worship?","answer":"One whole day in Seven.","segments":[{"text":"One whole day in Seven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this Commandment to be understood of the seventh day, in order so as to be limited to the last of the seven; or is it to be understood of a seventh in number, that is, One in Seven?","answer":"It is to be understood of a seventh in number: and this proportion of time the Gospel-Law never repealed.","segments":[{"text":"It is to be understood of a seventh in number: and this proportion of time the Gospel-Law never repealed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the fourth Commandment then a moral precept, that is to say, of perpetual force binding Christians now, as well as the Iews heretofore, to the observation of it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is this day to be spent?","answer":"As an holy Sabbath unto God.","segments":[{"text":"As an holy Sabbath unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by that?","answer":"It is meant that we spend this whole day to Gods glory, as he hath commanded us. Deut. 5. 12.","segments":[{"text":"It is meant that we spend this whole day to Gods glory, as he hath commanded us. Deut. 5. 12.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":59,"title":"Which day of the seven hath God appointed to be the weekly Sabbath?","part":null,"questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"Which day of the seven hath God appointed to be the weekly Sabbath?","answer":"From the beginning of the World to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath: and the first day of the week ever since to continue to the end of the world, which is the Christian Sabbath.","segments":[{"text":"From the beginning of the World to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath: and the first day of the week ever since to continue to the end of the world, which is the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How long did God appoint the seventh day of the week to be the weekly Sabbath?","answer":"From the beginning of the World to the Resurrection.","segments":[{"text":"From the beginning of the World to the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was it not only from the time of the giving of the Law by Moses?","answer":"No, it was ordained for man in Paradise, in the beginning of the World.","segments":[{"text":"No, it was ordained for man in Paradise, in the beginning of the World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is that to continue, or is it changed?","answer":"It is changed to the first day of the week.","segments":[{"text":"It is changed to the first day of the week.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But why do you observe the first day of the week, when the Commandment speaks of the seventh?","answer":"In memory of Christs rising from the Dead on the first day, that he might enter into his glorious rest, having here finished his work of Redemption: For which there is the example of the holy Apostles, and the Church of God.","segments":[{"text":"In memory of Christs rising from the Dead on the first day, that he might enter into his glorious rest, having here finished his work of Redemption: For which there is the example of the holy Apostles, and the Church of God.","proofs":["Acts 20:7","1 Corinthians 16:2","Revelation 1:10"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"items":[]},{"question":"Is this day any more to be changed, or is it to continue?","answer":"It is to continue to the end of the World.","segments":[{"text":"It is to continue to the end of the World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it called?","answer":"The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath.","segments":[{"text":"The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May it be lawfully so called?","answer":"Yes, it is no where forbidden to be so called, though the most proper Name be the Lords Day. Rev. 1. 10.","segments":[{"text":"Yes, it is no where forbidden to be so called, though the most proper Name be the Lords Day. Rev. 1. 10.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":60,"title":"How is the Sabbath to be sanctified?","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Sabbath to be sanctified?","answer":"The Sabbath is to be sanctified by an holy resting all that day, even from such worldly employments and recreations, as are lawful on other daies, and spending the whole time in the publick and private exercises of Gods worship, except so much as is to be taken up in the works of Necessity and Mercy.","segments":[{"text":"The Sabbath is to be sanctified by an holy resting all that day, even from such worldly employments and recreations, as are lawful on other daies, and spending the whole time in the publick and private exercises of Gods worship, except so much as is to be taken up in the works of Necessity and Mercy.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Sabbath to be sanctified?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what sense is God said to sanctifie the holy Sabbath?","answer":"In making it holy, by way of Consecration.","segments":[{"text":"In making it holy, by way of Consecration.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what sense are we said to sanctifie the Sabbath?","answer":"In keeping it holy, by way of application, viz. applying it to those ends and exercises for which God did consecrate it.","segments":[{"text":"In keeping it holy, by way of application, viz. applying it to those ends and exercises for which God did consecrate it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required that the Sabbath may be sanctified?","answer":"Two things, 1. Resting is required.","segments":[{"text":"Two things, 1. Resting is required.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of resting must it be? a meer civil rest?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or a meer carnal and bodily resting, such as the Ox and the Ass must have on the Sabbath?","answer":"No.","segments":[{"text":"No.","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"items":[]},{"question":"What kind of resting then is required on the Sabbath day?","answer":"An holy resting.","segments":[{"text":"An holy resting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long must this be?","answer":"All that day.","segments":[{"text":"All that day.","proofs":["Psalm 92:title, 1–2"],"refs":[{"printed":"Psalm 92:title, 1–2","osis":["Ps.92","Ps.92.1-Ps.92.2"]}],"note":null}],"items":[]},{"question":"From what must we rest, from spiritiual employments and recreations?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what then?","answer":"From worldly employments and recreations.","segments":[{"text":"From worldly employments and recreations.","proofs":["Jeremiah 17:21–22","Exodus 16:25–28"],"refs":[{"printed":"Jeremiah 17:21–22","osis":["Jer.17.21-Jer.17.22"]},{"printed":"Exodus 16:25–28","osis":["Exod.16.25-Exod.16.28"]}],"note":null}],"items":[]},{"question":"When may these lawfully be used?","answer":"On other days, so we use them aright.","segments":[{"text":"On other days,","proofs":["Exodus 20:9","Ecclesiastes 9:7"],"refs":[{"printed":"Exodus 20:9","osis":["Exod.20.9"]},{"printed":"Ecclesiastes 9:7","osis":["Eccl.9.7"]}],"note":null},{"text":"so we use them aright.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is required that the Sabbath may be sanctified?","answer":"2. Spending the time in the exercises of Gods worship, and this makes the rest to be an holy rest.","segments":[{"text":"2. Spending the time in the exercises of Gods worship, and this makes the rest to be an holy rest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we stay at home, and spend our time in the private exercises of Gods worship with the neglect of the publick?","answer":"No.","segments":[{"text":"No.","proofs":["Isaiah 66:23","Luke 4:16","Acts 20:7","Hebrews 10:24–25","1 Corinthians 16:1–2","Acts 16:13–15","Song of Solomon 3:1–5"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]},{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 16:13–15","osis":["Acts.16.13-Acts.16.15"]},{"printed":"Song of Solomon 3:1–5","osis":["Song.3.1-Song.3.5"]}],"note":null}],"items":[]},{"question":"May we not rest satisfied in giving attendance on the publick worship, but must we be also careful at home in private?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Exodus 20:10","Deuteronomy 6:6–10","Genesis 18:19","Colossians 3:16","Hebrews 3:13","2 Timothy 3:14–15","1:5"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]},{"printed":"Deuteronomy 6:6–10","osis":["Deut.6.6-Deut.6.10"]},{"printed":"Genesis 18:19","osis":["Gen.18.19"]},{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Hebrews 3:13","osis":["Heb.3.13"]},{"printed":"2 Timothy 3:14–15","osis":["2Tim.3.14-2Tim.3.15"]},{"printed":"1:5","osis":["2Tim.1.5"]}],"note":null}],"items":[]},{"question":"How much time must we spend in the publick and private exercises of Gods worship?","answer":"The whole time, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The whole time, except so much as is to be taken up in the works of necessity and mercy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by works of Necessity?","answer":"Such as could not be done before, and cannot be deferred until after the Sabbath.","segments":[{"text":"Such as could not be done before, and cannot be deferred until after the Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we to perform the duties of the day?","answer":"1. We are to perform the publick and private exercises of Gods worship on the Sabath day. 1. With sincerity, having a single respect unto the honour and glory of God, whose day the Sabbath is. Isa. 58. 13. 2. With reverence, and that both of body and mind. Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28▪ 29. Isa. 66. 1. 3. With diligence and attention. Acts 16. 13, 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit. Rom. 12. 11. 5. With delight. Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness, and without anxiety of mind, and doubtful scrupulosity. Rom. 12. 8. Mat. 12. 11, 12.","segments":[{"text":"1. We are to perform the publick and private exercises of Gods worship on the Sabath day. 1. With sincerity, having a single respect unto the honour and glory of God, whose day the Sabbath is. Isa. 58. 13. 2. With reverence, and that both of body and mind. Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28▪ 29. Isa. 66. 1. 3. With diligence and attention. Acts 16. 13, 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit. Rom. 12. 11. 5. With delight. Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness, and without anxiety of mind, and doubtful scrupulosity. Rom. 12. 8. Mat. 12. 11, 12.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":61,"title":"What is forbidden in the fourth Commandment?","part":null,"questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fourth Commandment?","answer":"The fourth Commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words, or works about worldly imployments or recreations.","segments":[{"text":"The fourth Commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words, or works about worldly imployments or recreations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the chief sins forbidden in the fourth Commandment?","answer":"The chief sins forbidden in the fourth Commandment are, 1. Idleness, which is either, 1. The omission of the duties required, which are works of Piety, Necessity and Mercy; when men spend not the day in the exercises of Gods worship, and out of superstition forbear works of Necessity and Mercy; or, 2. The careless performance of the duties of the day, when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears, nor are servent in Spirit serving the Lord. 2. Profaneness, or the defiling the Sanctuary by doing that which is in it self sinful on the Sabbath day. Ezek. 23. 38, 39. 3. Earthly-mindedness, by unnecessary thoughts, words or works about worldly employments or recreations. Isa. 58. 13.","segments":[{"text":"The chief sins forbidden in the fourth Commandment are, 1. Idleness, which is either, 1. The omission of the duties required, which are works of Piety, Necessity and Mercy; when men spend not the day in the exercises of Gods worship, and out of superstition forbear works of Necessity and Mercy; or, 2. The careless performance of the duties of the day, when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears, nor are servent in Spirit serving the Lord. 2. Profaneness, or the defiling the Sanctuary by doing that which is in it self sinful on the Sabbath day. Ezek. 23. 38, 39. 3. Earthly-mindedness, by unnecessary thoughts, words or works about worldly employments or recreations. Isa. 58. 13.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":62,"title":"What are the reasons annexed in the fourth Commandment?","part":null,"questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"What are the reasons annexed in the fourth Commandment?","answer":"The reasons annexed to the fourth Commandment are, Gods allowing six daies of the week for worldly employments, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath day.","segments":[{"text":"The reasons annexed to the fourth Commandment are, Gods allowing six daies of the week for worldly employments, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did not Christ rise on the first day of the week?","answer":"Yes. Mat. 28. 1, 6. Mark 16. 2, 6. Luk. 24. 1, 5, 6.","segments":[{"text":"Yes. Mat. 28. 1, 6. Mark 16. 2, 6. Luk. 24. 1, 5, 6.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is not the work of Redemption greater, and more glorious than the work of Creation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Then as God rested the seventh day from his works, and appointed that in Commemoration of the works of Creation; so Christ rested from his works and rose the first day, which is observed in Commemoration of the wonderful work of mans Redemption?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath not Christ allowed us the same proportion of time now under the Gospel, which God did his own people under the Law?","answer":"Yes; Christ hath likewise allowed us, now under the Gospel, six daies of the week for worldly employments. Acts 20. 7. 1 Cor. 16. 1, 2. with 1 Cor. 7. 6, 10, 12, 25. 4.","segments":[{"text":"Yes; Christ hath likewise allowed us,","proofs":["Galatians 4:10–11"],"refs":[{"printed":"Galatians 4:10–11","osis":["Gal.4.10-Gal.4.11"]}],"note":null},{"text":"now under the Gospel, six daies of the week for worldly employments. Acts 20. 7. 1 Cor. 16. 1, 2. with 1 Cor. 7. 6, 10, 12, 25. 4.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is this a reason why we should not cut short Gods allowance of one day for his work, because we have still allowed 〈◊〉 six times as much for our own?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth God the Son challenge a special propriety in the first day of the week which bears his Name, as God the Father did in the seventh?","answer":"2. Yes. Exod. 20. 10. with Rev. 1. 10.","segments":[{"text":"2. Yes. Exod. 20. 10. with Rev. 1. 10.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And hath God the Son blessed the first day of the week by his own example, as God the Father did the seventh?","answer":"Yes. Heb. 4. 10.","segments":[{"text":"Yes. Heb. 4. 10.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":63,"title":"Which is the fifth Commandment?","part":null,"questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fifth Commandment?","answer":"The fifth Commandment, is, [Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee.]","segments":[{"text":"The fifth Commandment, is, [Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":64,"title":"What is required in the fifth Commandment?","part":null,"questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fifth Commandment?","answer":"The fifth Commandment requireth the preserving the honour, and performing the duties belonging to every one in their several places and Relations, as Superiours, Inferiours, or Equals.","segments":[{"text":"The fifth Commandment requireth the preserving the honour, and performing the duties belonging to every one in their several places and Relations, as Superiours, Inferiours, or Equals.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the fifth Commandment require in reference to our Relations?","answer":"Preserving the honour, and performing the duty belonging to them.","segments":[{"text":"Preserving the honour, and performing the duty belonging to them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any honour belonging to any man; since the greatest Potentate is but a Creature beholding to God for what ever he is or hath?","answer":"Every one hath some honour and respect belonging to him.","segments":[{"text":"Every one hath some honour and respect belonging to him.","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null}],"items":[]},{"question":"Are all duties to be performed alike to all?","answer":"No, but according to their several places and relations.","segments":[{"text":"No, but according to their several places and relations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What places and relations do men stand in one to another?","answer":"They stand in the relations of Superiours, Inferiours or Equals.","segments":[{"text":"They stand in the relations of Superiours, Inferiours or Equals.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you think as Inferiours you are bound to practise by this Commandment?","answer":"1. To Reverence, Love and Obey in all things (not disagreeing with Gods commands) our natural Parents. 2. To respect the Aged, and those that excel us in gifts. 3. To be ruled with humility by the Governours of the Family, Kingdom, or Church where we live.","segments":[{"text":"1. To Reverence,","proofs":["Hebrews 9"],"refs":[{"printed":"Hebrews 9","osis":["Heb.9"]}],"note":null},{"text":"Love","proofs":["1 Timothy 5:4"],"refs":[{"printed":"1 Timothy 5:4","osis":["1Tim.5.4"]}],"note":null},{"text":"and Obey in all things","proofs":["Luke 2:51","Colossians 3:20","Ephesians 6:1–2"],"refs":[{"printed":"Luke 2:51","osis":["Luke.2.51"]},{"printed":"Colossians 3:20","osis":["Col.3.20"]},{"printed":"Ephesians 6:1–2","osis":["Eph.6.1-Eph.6.2"]}],"note":null},{"text":"(not disagreeing with Gods commands)","proofs":["Luke 14:26"],"refs":[{"printed":"Luke 14:26","osis":["Luke.14.26"]}],"note":null},{"text":"our natural Parents. 2. To respect the Aged,","proofs":["Leviticus 19:32"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"note":null},{"text":"and those that excel us in gifts.","proofs":["1 Samuel 16:6–7, 11–12"],"refs":[{"printed":"1 Samuel 16:6–7, 11–12","osis":["1Sam.16.6-1Sam.16.7","1Sam.16.11-1Sam.16.12"]}],"note":null},{"text":"3. To be ruled with humility by the Governours of the Family,","proofs":["Ephesians 6:5","Titus 2:9–10"],"refs":[{"printed":"Ephesians 6:5","osis":["Eph.6.5"]},{"printed":"Titus 2:9–10","osis":["Titus.2.9-Titus.2.10"]}],"note":null},{"text":"Kingdom,","proofs":["Romans 13:1, 5, 7","1 Peter 2:17"],"refs":[{"printed":"Romans 13:1, 5, 7","osis":["Rom.13.1","Rom.13.5","Rom.13.7"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"or Church where we live.","proofs":["Luke 10:16","Hebrews 13:17"],"refs":[{"printed":"Luke 10:16","osis":["Luke.10.16"]},{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null}],"items":[]},{"question":"What do you think Superiours are bound to practise by this Commandment?","answer":"1. Not to provoke their Children to wrath, but to bring them up in the nurture and admonition of the Lord. 2. Not to despise Youth, especially where there is pre-eminence in gifts. 3. To rule well their own Family, and in the Kingdom or Church where they live.","segments":[{"text":"1. Not to provoke their Children to wrath, but to bring them up in the nurture and admonition of the Lord.","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"2. Not to despise Youth, especially where there is pre-eminence in gifts.","proofs":["1 Timothy 4:12"],"refs":[{"printed":"1 Timothy 4:12","osis":["1Tim.4.12"]}],"note":null},{"text":"3. To rule well their own Family,","proofs":["1 Timothy 3:5"],"refs":[{"printed":"1 Timothy 3:5","osis":["1Tim.3.5"]}],"note":null},{"text":"and in the Kingdom","proofs":["Isaiah 32:1"],"refs":[{"printed":"Isaiah 32:1","osis":["Isa.32.1"]}],"note":null},{"text":"or Church","proofs":[],"refs":[],"note":null},{"text":"where they live.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you think, as Equals, you are bound to practise by this Commandment?","answer":"We ought to order our selves and to carry affably, courteously and kindly, towards our Equals, readily to yield to them, and prefer them before our selves.","segments":[{"text":"We ought to order our selves and to carry affably, courteously and kindly, towards our Equals,","proofs":["1 Peter 3:8","Ephesians 4:32"],"refs":[{"printed":"1 Peter 3:8","osis":["1Pet.3.8"]},{"printed":"Ephesians 4:32","osis":["Eph.4.32"]}],"note":null},{"text":"readily to yield to them, and prefer them before our selves.","proofs":["Genesis 13:8–9","Philippians 2:3","Ephesians 5:21","Romans 12:10"],"refs":[{"printed":"Genesis 13:8–9","osis":["Gen.13.8-Gen.13.9"]},{"printed":"Philippians 2:3","osis":["Phil.2.3"]},{"printed":"Ephesians 5:21","osis":["Eph.5.21"]},{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":65,"title":"What is forbidden in the fifth Commandment?","part":null,"questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fifth Commandment?","answer":"The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations.","segments":[{"text":"The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of sins are there in this Commandment?","answer":"Three sorts, the sins against Superiours, Inferiours or Equals.","segments":[{"text":"Three sorts, the sins against Superiours, Inferiours or Equals.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins against Superiours?","answer":"1. Disobedience to Parents. 2. Not regarding the Person of Old. And, 3. Contempt of the Governours the Family, Kingdom, or Church where men live.","segments":[{"text":"1. Disobedience to Parents.","proofs":["Romans 1:30"],"refs":[{"printed":"Romans 1:30","osis":["Rom.1.30"]}],"note":null},{"text":"2. Not regarding the Person of Old.","proofs":["Leviticus 19:32"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"note":null},{"text":"And, 3. Contempt of the Governours the Family,","proofs":["Esther 1:18","1 Timothy 6:2"],"refs":[{"printed":"Esther 1:18","osis":["Esth.1.18"]},{"printed":"1 Timothy 6:2","osis":["1Tim.6.2"]}],"note":null},{"text":"Kingdom,","proofs":["Jude 8"],"refs":[{"printed":"Jude 8","osis":["Jude.1.8"]}],"note":null},{"text":"or Church where men live.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins against Inferiour?","answer":"1. Provoking Children to wrath and not bringing them up in the nurture and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1, 33. and 15. 10 1 Kings 1. 6, 7, 25. 2. Despising Youth. 1 Tim. 4. 12. 3. Neglect of Government, or bringing any evil upon the Family, Kingdom or Church by Superiours. 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12,—18. with 4. 10, 11.","segments":[{"text":"1.","proofs":["Luke 10:16"],"refs":[{"printed":"Luke 10:16","osis":["Luke.10.16"]}],"note":null},{"text":"Provoking Children to wrath and not bringing them up in the nurture and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1, 33. and 15. 10 1 Kings 1. 6, 7, 25. 2. Despising Youth. 1 Tim. 4. 12. 3. Neglect of Government, or bringing any evil upon the Family, Kingdom or Church by Superiours. 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12,—18. with 4. 10, 11.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins against Equals?","answer":"Morosity, unkindness and self-assuming Arrogance.","segments":[{"text":"Morosity,","proofs":[],"refs":[],"note":null},{"text":"unkindness","proofs":["Psalm 55:12–15"],"refs":[{"printed":"Psalm 55:12–15","osis":["Ps.55.12-Ps.55.15"]}],"note":null},{"text":"and self-assuming Arrogance.","proofs":["Esther 5:9–14"],"refs":[{"printed":"Esther 5:9–14","osis":["Esth.5.9-Esth.5.14"]}],"note":null}],"items":[]}]}],"text":null},{"number":66,"title":"What is the reason annexed to the fifth Commandment?","part":null,"questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What is the reason annexed to the fifth Commandment?","answer":"The reason annexed to the fifth Commandment is a promise (of long life and prosperity as far forth as it shall serve for Gods glory and their own good) to all such as keep this Commandment.","segments":[{"text":"The reason annexed to the fifth Commandment is a promise (of long life and prosperity as far forth as it shall serve for Gods glory and their own good) to all such as keep this Commandment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the promise it self which is annexed for the encouragement of those that keep this fifth Commandment?","answer":"Long life or prosperity. Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2.","segments":[{"text":"Long life or prosperity. Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is this Promise to be understood and limited?","answer":"All that keep this Commandment shall have long life [or prosperity] as far as it shall serve for Gods glory and their good.","segments":[{"text":"All that keep this Commandment shall have long life [or prosperity] as far as it shall serve for Gods glory and their good.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":67,"title":"Which is the sixth Commandment?","part":null,"questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the sixth Commandment?","answer":"The sixth Commandment, is, [Thou shalt not Kill.]","segments":[{"text":"The sixth Commandment, is, [Thou shalt not Kill.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":68,"title":"What is required in the sixth Commandment?","part":null,"questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the sixth Commandment?","answer":"The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others.","segments":[{"text":"The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the sixth Commandment respect?","answer":"The sixth Commandment respects our own and others life.","segments":[{"text":"The sixth Commandment respects our own and others life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we endeavour by any means whatsoever to preserve our own life and the life of others?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What endeavours may we use?","answer":"All lawful endeavours.","segments":[{"text":"All lawful endeavours.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not a sober and moderate use of Meat, Drink, Physick, Sleep, Labour and Recreation required, as tending to the preservation of life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When men presecute us in one City, may we flee into another?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 10:23"],"refs":[{"printed":"Matthew 10:23","osis":["Matt.10.23"]}],"note":null}],"items":[]},{"question":"And may we pray that the Magistrate might not bear the Sword of Iustice in vain, but be the Minister of God, a revenger to execute weath upon every one that doth evil, for the preservation of our own life, and the life of others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 13:4","Psalm 101:6–8","Proverbs 17:15","Numbers 35:31"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]},{"printed":"Psalm 101:6–8","osis":["Ps.101.6-Ps.101.8"]},{"printed":"Proverbs 17:15","osis":["Prov.17.15"]},{"printed":"Numbers 35:31","osis":["Num.35.31"]}],"note":null}],"items":[]}]}],"text":null},{"number":69,"title":"What is forbidden in the sixth Commandment?","part":null,"questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the sixth Commandment?","answer":"The sixth Commandment forbiddeth the taking away of our own life, or the life of our Neighbour unjustly, and whatsoever rendeth thereunto.","segments":[{"text":"The sixth Commandment forbiddeth the taking away of our own life, or the life of our Neighbour unjustly, and whatsoever rendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is chiefly forbidden in this Commandment?","answer":"The taking away of our own life, or the life of others unjustly. Gen. 4. 8 &c. Acts 16. 27, 28.","segments":[{"text":"The taking away of our own life, or the life of others unjustly. Gen. 4. 8 &c. Acts 16. 27, 28.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Since these are but the chief sins forbidden, what are the other sins you take your self to be necessarily engaged against by vertue of this Commandment?","answer":"1. Causeless and immoderate anger, and long continued (though not causeless) anger. 2. Contumelious Railing and Contentious language. 3. Malice and Hatred. 4. Meditating Revenge of wrongs 5. Oppression, biting Usury and hardning our hearts against others in their extreamest necessity. 6. Pride and Envy. 7. Murmuring against and complaining of Gods providential administrations, not contented with such things as we have. 8. Fear of want and distrust of Gods All-sufficiency. 9. Impatiency of Spirit under vexing frustrations and disappointments.","segments":[{"text":"1. Causeless and immoderate anger, and long continued (though not causeless) anger.","proofs":["Matthew 5:21–22","Ephesians 4:26–27"],"refs":[{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]},{"printed":"Ephesians 4:26–27","osis":["Eph.4.26-Eph.4.27"]}],"note":null},{"text":"2. Contumelious Railing and Contentious language.","proofs":["Matthew 5:22","James 1:2"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]},{"printed":"James 1:2","osis":["Jas.1.2"]}],"note":null},{"text":"3. Malice and Hatred.","proofs":["Ephesians 4:31","1 John 3:15"],"refs":[{"printed":"Ephesians 4:31","osis":["Eph.4.31"]},{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null},{"text":"4. Meditating Revenge of wrongs","proofs":["Romans 12:19","Matthew 5:39","2 Samuel 13:20–29"],"refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]},{"printed":"Matthew 5:39","osis":["Matt.5.39"]},{"printed":"2 Samuel 13:20–29","osis":["2Sam.13.20-2Sam.13.29"]}],"note":null},{"text":"5. Oppression, biting Usury and hardning our hearts against others in their extreamest necessity.","proofs":["Isaiah 1:15–17","Psalm 12:5","Proverbs 14:31","Exodus 1:14","22:25","Nehemiah 5:7, 11","James 2:16","Job 29:13","Luke 10:30–33"],"refs":[{"printed":"Isaiah 1:15–17","osis":["Isa.1.15-Isa.1.17"]},{"printed":"Psalm 12:5","osis":["Ps.12.5"]},{"printed":"Proverbs 14:31","osis":["Prov.14.31"]},{"printed":"Exodus 1:14","osis":["Exod.1.14"]},{"printed":"22:25","osis":["Exod.22.25"]},{"printed":"Nehemiah 5:7, 11","osis":["Neh.5.7","Neh.5.11"]},{"printed":"James 2:16","osis":["Jas.2.16"]},{"printed":"Job 29:13","osis":["Job.29.13"]},{"printed":"Luke 10:30–33","osis":["Luke.10.30-Luke.10.33"]}],"note":null},{"text":"6. Pride and Envy.","proofs":["Esther 6:13","Acts 7:9","Matthew 27:18","James 3:14","Proverbs 14:30"],"refs":[{"printed":"Esther 6:13","osis":["Esth.6.13"]},{"printed":"Acts 7:9","osis":["Acts.7.9"]},{"printed":"Matthew 27:18","osis":["Matt.27.18"]},{"printed":"James 3:14","osis":["Jas.3.14"]},{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null},{"text":"7. Murmuring against and complaining of Gods providential administrations, not contented with such things as we have.","proofs":["Hebrews 13:5","Matthew 26:14–16"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]},{"printed":"Matthew 26:14–16","osis":["Matt.26.14-Matt.26.16"]}],"note":null},{"text":"8. Fear of want and distrust of Gods All-sufficiency. 9. Impatiency of Spirit under vexing frustrations and disappointments.","proofs":["2 Samuel 17:7, 14, 23","Matthew 27:3–5"],"refs":[{"printed":"2 Samuel 17:7, 14, 23","osis":["2Sam.17.7","2Sam.17.14","2Sam.17.23"]},{"printed":"Matthew 27:3–5","osis":["Matt.27.3-Matt.27.5"]}],"note":null}],"items":[]},{"question":"How are these sins forbidden in this Commandment?","answer":"As they are degrees of, or temptations and incentments to Murder, or tending thereunto.","segments":[{"text":"As they are degrees of, or temptations and incentments to Murder, or tending thereunto.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":70,"title":"Which is the seventh Commandment?","part":null,"questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the seventh Commandment?","answer":"The seventh Commandment, is, [Thou shalt not commit Adultery.]","segments":[{"text":"The seventh Commandment, is, [Thou shalt not commit Adultery.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":71,"title":"What is required in the seventh Commandment?","part":null,"questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the seventh Commandment?","answer":"The seventh Commandment requireth the preservation of our own and our Neighbours Chastity in heart, speech and behaviour.","segments":[{"text":"The seventh Commandment requireth the preservation of our own and our Neighbours Chastity in heart, speech and behaviour.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the seventh Commandment respect?","answer":"The seventh Commandment respects our own and others Chastity.","segments":[{"text":"The seventh Commandment respects our own and others Chastity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the duties required in this Commandment?","answer":"They are two, the preservation of our own, and our Neighbours Chastity.","segments":[{"text":"They are two, the preservation of our own,","proofs":["1 Thessalonians 4:4"],"refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]}],"note":null},{"text":"and our Neighbours Chastity.","proofs":["Genesis 39:7"],"refs":[{"printed":"Genesis 39:7","osis":["Gen.39.7"]}],"note":null}],"items":[]},{"question":"Wherein are we bound to preserve our own, and our Neighbours Chastity?","answer":"1. In thought and affection of the heart. 2. In speech, using modest words and savoury expressions, tending to edification and sanctification. Col. 4. 6. Ephes. 4. 29. 3. In behaviour, apparelling and carrying our selves modestly every way as becometh Saints. 1 Tim. 2. 9. Eph 5. 3. 1 Pet. 3. 1, 2.","segments":[{"text":"1. In thought and affection of the heart.","proofs":[],"refs":[],"note":null},{"text":"2. In speech, using modest words and savoury expressions, tending to edification and sanctification. Col. 4. 6. Ephes. 4. 29. 3. In behaviour, apparelling and carrying our selves modestly every way as becometh Saints. 1 Tim. 2. 9. Eph 5. 3. 1 Pet. 3. 1, 2.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what means may we thus preserve our own and our Neighbours Chastity?","answer":"We may preserye our own and our Neighbours Chastity. 1. By watchfulness over our hearts and Senses. 2. By diligence in our Callings. 3. By temperance in eating and drinking, and keeping under the Body, when there is need, with frequent Fastings. 4. By the fear of God and awful apprehensions of his omni-presence and all-seeing eye. 5. By frequent and servent Prayer. 6. By diligent observation according to the Word of God. 7. By keeping of chast company, avoiding society with those that are lascivious. 8. When no other means will avail to quench burning desires, Marriage is to be made us of, and that must be in the Lord by serious meditation of Death and Judgement.","segments":[{"text":"We may preserye our own and our Neighbours Chastity. 1. By watchfulness over our hearts and Senses.","proofs":["Malachi 2:16","Job 31:1","Genesis 39:7","Ephesians 5:4"],"refs":[{"printed":"Malachi 2:16","osis":["Mal.2.16"]},{"printed":"Job 31:1","osis":["Job.31.1"]},{"printed":"Genesis 39:7","osis":["Gen.39.7"]},{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"note":null},{"text":"2. By diligence in our Callings.","proofs":["Genesis 39:11–12"],"refs":[{"printed":"Genesis 39:11–12","osis":["Gen.39.11-Gen.39.12"]}],"note":null},{"text":"3. By temperance in eating and drinking, and keeping under the Body, when there is need, with frequent Fastings.","proofs":["Proverbs 23:31–33","1 Corinthians 9:27"],"refs":[{"printed":"Proverbs 23:31–33","osis":["Prov.23.31-Prov.23.33"]},{"printed":"1 Corinthians 9:27","osis":["1Cor.9.27"]}],"note":null},{"text":"4. By the fear of God and awful apprehensions of his omni-presence and all-seeing eye.","proofs":["Genesis 20:11","Proverbs 5:20–21"],"refs":[{"printed":"Genesis 20:11","osis":["Gen.20.11"]},{"printed":"Proverbs 5:20–21","osis":["Prov.5.20-Prov.5.21"]}],"note":null},{"text":"5. By frequent and servent Prayer.","proofs":["Psalm 119:37","2 Samuel 11:2"],"refs":[{"printed":"Psalm 119:37","osis":["Ps.119.37"]},{"printed":"2 Samuel 11:2","osis":["2Sam.11.2"]}],"note":null},{"text":"6. By diligent observation according to the Word of God.","proofs":["Psalm 119:9"],"refs":[{"printed":"Psalm 119:9","osis":["Ps.119.9"]}],"note":null},{"text":"7. By keeping of chast company, avoiding society with those that are lascivious.","proofs":["Proverbs 2:16–21","7:25","5:8"],"refs":[{"printed":"Proverbs 2:16–21","osis":["Prov.2.16-Prov.2.21"]},{"printed":"7:25","osis":["Prov.7.25"]},{"printed":"5:8","osis":["Prov.5.8"]}],"note":null},{"text":"8. When no other means will avail to quench burning desires, Marriage is to be made us of, and that must be in the Lord","proofs":["1 Corinthians 7:9, 39"],"refs":[{"printed":"1 Corinthians 7:9, 39","osis":["1Cor.7.9","1Cor.7.39"]}],"note":null},{"text":"by serious meditation of Death and Judgement.","proofs":["Ecclesiastes 11:9"],"refs":[{"printed":"Ecclesiastes 11:9","osis":["Eccl.11.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":72,"title":"What is forbidden in the seventh Commandment?","part":null,"questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the seventh Commandment?","answer":"The seventh Commandment forbiddeth all unchast thoughts, words and actions.","segments":[{"text":"The seventh Commandment forbiddeth all unchast thoughts, words and actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What unchastity is forbidden in this Commandment?","answer":"All manner of unchastity. 1. In thoughts, viz▪ Contemplative wickedness, filthy dreams, inordinate affections, evil concupiscence or lusting after a woman in the heart, which 〈◊〉 be called heart Adultery. 2. In words, viz. corrupt communication, foolish talking, jesting, and lascivious Songs, which are not convenient. 3. In actions, viz. 1. Adultery which is single or double; single when a man and woman, whereof the one is Marryed or contracted [that is, have mutually promised Marriage in the presence of witnesses] commit filthiness together Double when both parties Married 〈◊〉 contracted do commit lewdness together which is a most hainous Offence, as being committed against four Persons. 2. Fornication, when two single persons come together, out of the state of Marriage; which is either by mutual consent; or by the violent deflouring of a woman against her will: And this may very properly be called a Rape; although that may be committed upon a Married and betrothed (or contracted) woman also. 3. Incest. 4. Polygamy or the having of many Wives at once: which was ever unlawful in the Court of Conscience; howsoever for a time it was born with of God, and not punished by any positive Law. 5. The putting away of a mans Wife (except for Adultery) and Marrying another, or the Marrying her that is so put away. 6. Self-pollution, or that wicked wastful spilling a mans own Seed, exemplified in Er and Onan. Gen. 38. 6, &c. 7. Sodomy. 8. Buggery. 9. The unseasonable and immoderate use of the Marriage-bed.","segments":[{"text":"All manner of unchastity. 1. In thoughts, viz▪ Contemplative wickedness, filthy dreams,","proofs":["Job 31:1","Jude 8"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]},{"printed":"Jude 8","osis":["Jude.1.8"]}],"note":null},{"text":"inordinate affections,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"evil concupiscence or lusting after a woman in the heart, which 〈◊〉 be called heart Adultery.","proofs":["Colossians 3:5","Matthew 5:28"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]},{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":null},{"text":"2. In words, viz. corrupt communication, foolish talking, jesting, and lascivious Songs, which are not convenient.","proofs":["Ephesians 4:29","5:4"],"refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]},{"printed":"5:4","osis":["Eph.5.4"]}],"note":null},{"text":"3. In actions, viz. 1. Adultery which is single or double; single when a man and woman, whereof the one is Marryed or contracted [that is, have mutually promised Marriage in the presence of witnesses] commit filthiness together Double when both parties Married 〈◊〉 contracted do commit lewdness together which is a most hainous Offence, as being committed against four Persons.","proofs":["Deuteronomy 22:22–23","Proverbs 6:32","7:7","Jeremiah 5:7–8","Proverbs 5:20"],"refs":[{"printed":"Deuteronomy 22:22–23","osis":["Deut.22.22-Deut.22.23"]},{"printed":"Proverbs 6:32","osis":["Prov.6.32"]},{"printed":"7:7","osis":["Prov.7.7"]},{"printed":"Jeremiah 5:7–8","osis":["Jer.5.7-Jer.5.8"]},{"printed":"Proverbs 5:20","osis":["Prov.5.20"]}],"note":null},{"text":"2. Fornication, when two single persons come together, out of the state of Marriage; which is either by mutual consent;","proofs":["Exodus 22:16","Genesis 34:2"],"refs":[{"printed":"Exodus 22:16","osis":["Exod.22.16"]},{"printed":"Genesis 34:2","osis":["Gen.34.2"]}],"note":null},{"text":"or by the violent deflouring of a woman against her will:","proofs":["Deuteronomy 22:28–29"],"refs":[{"printed":"Deuteronomy 22:28–29","osis":["Deut.22.28-Deut.22.29"]}],"note":null},{"text":"And this may very properly be called a Rape; although that may be committed upon a Married and betrothed (or contracted) woman also.","proofs":["Deuteronomy 22:25"],"refs":[{"printed":"Deuteronomy 22:25","osis":["Deut.22.25"]}],"note":null},{"text":"3. Incest.","proofs":["1 Corinthians 5:1","Leviticus 18:6"],"refs":[{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]},{"printed":"Leviticus 18:6","osis":["Lev.18.6"]}],"note":null},{"text":"4. Polygamy or the having of many Wives at once: which was ever unlawful in the Court of Conscience; howsoever for a time it was born with of God, and not punished by any positive Law.","proofs":["Genesis 4:23","Leviticus 18:18","Malachi 2:15–16","1 Corinthians 6:16","7:2","Matthew 19:4–6"],"refs":[{"printed":"Genesis 4:23","osis":["Gen.4.23"]},{"printed":"Leviticus 18:18","osis":["Lev.18.18"]},{"printed":"Malachi 2:15–16","osis":["Mal.2.15-Mal.2.16"]},{"printed":"1 Corinthians 6:16","osis":["1Cor.6.16"]},{"printed":"7:2","osis":["1Cor.7.2"]},{"printed":"Matthew 19:4–6","osis":["Matt.19.4-Matt.19.6"]}],"note":null},{"text":"5. The putting away of a mans Wife (except for Adultery) and Marrying another, or the Marrying her that is so put away.","proofs":["Matthew 5:32"],"refs":[{"printed":"Matthew 5:32","osis":["Matt.5.32"]}],"note":null},{"text":"6. Self-pollution, or that wicked wastful spilling a mans own Seed, exemplified in Er and Onan. Gen. 38. 6, &c. 7. Sodomy.","proofs":["Leviticus 18:22","Romans 1:26–27"],"refs":[{"printed":"Leviticus 18:22","osis":["Lev.18.22"]},{"printed":"Romans 1:26–27","osis":["Rom.1.26-Rom.1.27"]}],"note":null},{"text":"8. Buggery.","proofs":["Leviticus 18:23"],"refs":[{"printed":"Leviticus 18:23","osis":["Lev.18.23"]}],"note":null},{"text":"9. The unseasonable and immoderate use of the Marriage-bed.","proofs":["Leviticus 18:19","1 Corinthians 7:5","2 Samuel 11:11","Hebrews 13:4","1 Corinthians 7:31"],"refs":[{"printed":"Leviticus 18:19","osis":["Lev.18.19"]},{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]},{"printed":"2 Samuel 11:11","osis":["2Sam.11.11"]},{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Corinthians 7:31","osis":["1Cor.7.31"]}],"note":null}],"items":[]},{"question":"Are all other acts and lusts of uncleanness, and whatsoever may be the cause or beginning of them or have any tendency unto them, forbidden in this Commandment?","answer":"Yes; upon this account Drunkenness, Gluttony and Idleness, wanton gestures, and attires, promiscuous Dancing of Men and Women, unnecessary companyings with light and leud Persons, reading lascivious Books, beholding unchast Pictures, Interludes and Stage-Plays, and whatsoever doth any waies provoke lust is forbidden in this Commandment.","segments":[{"text":"Yes; upon this account Drunkenness,","proofs":["Proverbs 23:30","Genesis 19:31"],"refs":[{"printed":"Proverbs 23:30","osis":["Prov.23.30"]},{"printed":"Genesis 19:31","osis":["Gen.19.31"]}],"note":null},{"text":"Gluttony and Idleness,","proofs":["Ezekiel 16:49–50"],"refs":[{"printed":"Ezekiel 16:49–50","osis":["Ezek.16.49-Ezek.16.50"]}],"note":null},{"text":"wanton gestures, and attires,","proofs":["Isaiah 3:16","Proverbs 7:10","2 Kings 9:30"],"refs":[{"printed":"Isaiah 3:16","osis":["Isa.3.16"]},{"printed":"Proverbs 7:10","osis":["Prov.7.10"]},{"printed":"2 Kings 9:30","osis":["2Kgs.9.30"]}],"note":null},{"text":"promiscuous Dancing of Men and Women,","proofs":["Mark 6:22","Exodus 32:6, 19"],"refs":[{"printed":"Mark 6:22","osis":["Mark.6.22"]},{"printed":"Exodus 32:6, 19","osis":["Exod.32.6","Exod.32.19"]}],"note":null},{"text":"unnecessary companyings with light and leud Persons,","proofs":["Proverbs 5:8","13:20"],"refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]},{"printed":"13:20","osis":["Prov.13.20"]}],"note":null},{"text":"reading lascivious Books, beholding unchast Pictures, Interludes and Stage-Plays, and whatsoever doth any waies provoke lust is forbidden in this Commandment.","proofs":["Ephesians 5:3–4","Deuteronomy 22:5","1 Thessalonians 4:7","Ezekiel 23:14–15","Romans 13:13","1 Peter 3:2"],"refs":[{"printed":"Ephesians 5:3–4","osis":["Eph.5.3-Eph.5.4"]},{"printed":"Deuteronomy 22:5","osis":["Deut.22.5"]},{"printed":"1 Thessalonians 4:7","osis":["1Thess.4.7"]},{"printed":"Ezekiel 23:14–15","osis":["Ezek.23.14-Ezek.23.15"]},{"printed":"Romans 13:13","osis":["Rom.13.13"]},{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":73,"title":"Which is the eighth Commandment?","part":null,"questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the eighth Commandment?","answer":"The eighth Commandment, is, [Thou shalt not Steal.]","segments":[{"text":"The eighth Commandment, is, [Thou shalt not Steal.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":74,"title":"What is required in the eighth Commandment?","part":null,"questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the eighth Commandment?","answer":"The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others.","segments":[{"text":"The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the eighth Commandment respect?","answer":"The wealth and outward estate of our selves and others.","segments":[{"text":"The wealth and outward estate of our selves and others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth this Commandment require in reference unto our own and others wealth and outward estate?","answer":"The lawful procuring and furthering thereof.","segments":[{"text":"The lawful procuring and furthering thereof.","proofs":["Romans 12:17","Philippians 2:4"],"refs":[{"printed":"Romans 12:17","osis":["Rom.12.17"]},{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":null}],"items":[]},{"question":"How is this to be done?","answer":"By diligence and fugality, seeking unto the Lord for his blessing upon all our endeavours; by preventing loss to others, and relieving them in case of necessity, giving or lending freely according to our ability, &c.","segments":[{"text":"By diligence and fugality, seeking unto the Lord for his blessing upon all our endeavours;","proofs":["Proverbs 10:4, 22","Genesis 2:15","4:2","Ephesians 4:28","1 Corinthians 7:10","Proverbs 27:23"],"refs":[{"printed":"Proverbs 10:4, 22","osis":["Prov.10.4","Prov.10.22"]},{"printed":"Genesis 2:15","osis":["Gen.2.15"]},{"printed":"4:2","osis":["Gen.4.2"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"1 Corinthians 7:10","osis":["1Cor.7.10"]},{"printed":"Proverbs 27:23","osis":["Prov.27.23"]}],"note":null},{"text":"by preventing loss to others,","proofs":["Exodus 23:4–5"],"refs":[{"printed":"Exodus 23:4–5","osis":["Exod.23.4-Exod.23.5"]}],"note":null},{"text":"and relieving them in case of necessity, giving or lending freely according to our ability,","proofs":["Proverbs 3:3, 27","Ephesians 4:28","Matthew 5:42","Deuteronomy 15:7","Luke 6:30, 34–35","Nehemiah 5:8","Acts 11:29–30","Romans 12:8","1 Corinthians 16:2"],"refs":[{"printed":"Proverbs 3:3, 27","osis":["Prov.3.3","Prov.3.27"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Matthew 5:42","osis":["Matt.5.42"]},{"printed":"Deuteronomy 15:7","osis":["Deut.15.7"]},{"printed":"Luke 6:30, 34–35","osis":["Luke.6.30","Luke.6.34-Luke.6.35"]},{"printed":"Nehemiah 5:8","osis":["Neh.5.8"]},{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]},{"printed":"Romans 12:8","osis":["Rom.12.8"]},{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Iustice and Charity the chief vertues and graces required to be exercised in this Commandment?","answer":"Yes. Isa. 56. 1. Psal. 82. 3, 4. Isa. 33. 15. Prov. 14. 21. Lev. 19. 9, 10, 11. Deut. 24. 19.","segments":[{"text":"Yes. Isa. 56. 1. Psal. 82. 3, 4. Isa. 33. 15. Prov. 14. 21. Lev. 19. 9, 10, 11. Deut. 24. 19.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not this Commandment require that men should make restitution of what they have unjustly taken, and kept from the right owners thereof, and in case that cannot be done, to give it to the poor?","answer":"Yes. Lev. 6. 2, 3, 4, 5. Numb. 5. 6, 7, 8. Luke 19. 8. Dan. 4. 27.","segments":[{"text":"Yes. Lev. 6. 2, 3, 4, 5. Numb. 5. 6, 7, 8. Luke 19. 8. Dan. 4. 27.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any one precept which you think will secure all the Duties of this Commandment, and the rest of the second Table?","answer":"Yes, that of our Saviours; Whatsoever you would that men should do unto you, do ye even so to them. Mat. 7. 12. Luke 6. 3.","segments":[{"text":"Yes, that of our Saviours; Whatsoever you would that men should do unto you, do ye even so to them. Mat. 7. 12. Luke 6. 3.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":75,"title":"What is forbidden in the eighth Commandment?","part":null,"questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the eighth Commandment?","answer":"The eighth Commandment forbiddeth whatsoever doth, or may unjustly hinder our own, or our Neighbours wealth and outward estate.","segments":[{"text":"The eighth Commandment forbiddeth whatsoever doth, or may unjustly hinder our own, or our Neighbours wealth and outward estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is chiefly forbidden in this Commandment?","answer":"Theft, viz. The taking away of that which belongeth not to us.","segments":[{"text":"Theft, viz. The taking away of that which belongeth not to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the kinds of Theff?","answer":"They are either Thefts committed in the Family, or out of the Family.","segments":[{"text":"They are either Thefts committed in the Family, or out of the Family.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Thefts committed in the Family?","answer":"They are the purloinings of Wife, Children and Servants.","segments":[{"text":"They are the purloinings of Wife, Children and Servants.","proofs":["Proverbs 31:11–12, 27","28:24","John 12:6","Titus 2:10","Philemon 11"],"refs":[{"printed":"Proverbs 31:11–12, 27","osis":["Prov.31.11-Prov.31.12","Prov.31.27"]},{"printed":"28:24","osis":["Prov.28.24"]},{"printed":"John 12:6","osis":["John.12.6"]},{"printed":"Titus 2:10","osis":["Titus.2.10"]},{"printed":"Philemon 11","osis":["Phlm.1.11"]}],"note":null}],"items":[]},{"question":"How is Theft that is committed out of the Family distinguished?","answer":"It is either of Goods, or of Persons. Of Goods, either common or sacred: and those either private or publick.","segments":[{"text":"It is either of Goods, or of Persons. Of Goods, either common or sacred: and those either private or publick.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Theft of Goods?","answer":"It is the fraudulent taking away of such Goods that belong not to us, without the knowledge and against the will of the owner.","segments":[{"text":"It is the fraudulent taking away of such Goods that belong not to us, without the knowledge and against the will of the owner.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Theft of Persons?","answer":"It is the Stealing of Men and Children by the Sons of Be ial, to sell them to Heathens for Slaves; and the stealing of mens Daughters by lustful, or covetous Wooers, to make them their Wives, which hainous sin was punished by the Law of God with Death, being so much worse than the theft of Goods, as the persons of men are better than they.","segments":[{"text":"It is the Stealing of Men and Children by the Sons of Be ial, to sell them to Heathens for Slaves;","proofs":["Exodus 21:16","Deuteronomy 24:7"],"refs":[{"printed":"Exodus 21:16","osis":["Exod.21.16"]},{"printed":"Deuteronomy 24:7","osis":["Deut.24.7"]}],"note":null},{"text":"and the stealing of mens Daughters by lustful, or covetous Wooers, to make them their Wives, which hainous sin was punished by the Law of God with Death, being so much worse than the theft of Goods, as the persons of men are better than they.","proofs":["Matthew 6:25","Revelation 18:13","Matthew 16:26"],"refs":[{"printed":"Matthew 6:25","osis":["Matt.6.25"]},{"printed":"Revelation 18:13","osis":["Rev.18.13"]},{"printed":"Matthew 16:26","osis":["Matt.16.26"]}],"note":null}],"items":[]},{"question":"How doth the theft of Goods common and Sacred differ?","answer":"The former is a purloining and imbezling of things common and temporary, the latter is of things spiritual, or of things consecrated to an holy and sacred use.","segments":[{"text":"The former is a purloining and imbezling of things common and temporary, the latter is of things spiritual, or of things consecrated to an holy and sacred use.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by private Theft?","answer":"The fraudulent taking away of such Goods as belong to private men.","segments":[{"text":"The fraudulent taking away of such Goods as belong to private men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What by publick?","answer":"The stealing of those things which belong to the publick state or Body of the Common-wealth.","segments":[{"text":"The stealing of those things which belong to the publick state or Body of the Common-wealth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"We have now spoken of Theft properly so called; what is the other kind which is more improper?","answer":"Rapine: which is the taking away of another Mans Goods openly by force and violence (the taking a thing secretly is properly called Theft.)","segments":[{"text":"Rapine: which is the taking away of another Mans Goods openly by force and violence (the taking a thing secretly is properly called Theft.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Rapine committed?","answer":"It is committed either under the pretext of authority and legal power, or else without it. The former whereof is worse than that which is properly called Theft, as being more publick, open and daring, and shall be more severely punished; because this sin is aggravated by the abuse of authority, and because commonly violence and cruelty is joyned with it.","segments":[{"text":"It is committed either under the pretext of authority and legal power, or else without it. The former whereof is worse than that which is properly called Theft, as being more publick, open and daring, and shall be more severely punished;","proofs":[],"refs":[],"note":null},{"text":"because this sin is aggravated by the abuse of authority, and because commonly violence and cruelty is joyned with it.","proofs":["Zephaniah 3:3","Ezekiel 22:27","Micah 3:2–3","Isaiah 3:14–15"],"refs":[{"printed":"Zephaniah 3:3","osis":["Zeph.3.3"]},{"printed":"Ezekiel 22:27","osis":["Ezek.22.27"]},{"printed":"Micah 3:2–3","osis":["Mic.3.2-Mic.3.3"]},{"printed":"Isaiah 3:14–15","osis":["Isa.3.14-Isa.3.15"]}],"note":null}],"items":[]},{"question":"What is this Rapine called?","answer":"Oppression and Extortion: when Ministers of State under colour of Law despoil or wring out money, or moneys worth from any man.","segments":[{"text":"Oppression and Extortion: when Ministers of State under colour of Law despoil or wring out money, or moneys worth from any man.","proofs":["1 Kings 21","Ezekiel 22:12"],"refs":[{"printed":"1 Kings 21","osis":["1Kgs.21"]},{"printed":"Ezekiel 22:12","osis":["Ezek.22.12"]}],"note":null}],"items":[]},{"question":"What is that Rapine which is committed without any pretext of authority?","answer":"It is either in War, or in Peace. In War, either by Land, when Souldiers being not content with their wages, do spoil and plunder, not only their enemies, but also their Friends, Deut. 2. 5, 6. Luk. 3. 14. Or by Sea, when as Pirats, they rob and spoil all they meet with and can master.","segments":[{"text":"It is either in War, or in Peace. In War, either by Land, when Souldiers being not content with their wages, do spoil and plunder, not only their enemies, but also their Friends, Deut. 2. 5, 6. Luk. 3. 14. Or by Sea, when as Pirats, they rob and spoil all they meet with and can master.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Rapine which is exercised on the Land?","answer":"It is either Robbery by the highway, (Luke 10. 30. Ioh. 18. 40.) or Burglary, when as they break open houses that they may rob the Inhabitants. Exod. 22. 2.","segments":[{"text":"It is either Robbery by the highway, (Luke 10. 30. Ioh. 18. 40.) or Burglary, when as they break open houses that they may rob the Inhabitants. Exod. 22. 2.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there no other to be esteemed Thieves but those only who act theft themselves?","answer":"Yes; they also who are accessaries and do consent to the Theft of others And these Thefts are either common to all, or proper to Superiours. The former is committed before, with, or after the Theft.","segments":[{"text":"Yes; they also who are accessaries and do consent to the Theft of others And these Thefts are either common to all, or proper to Superiours. The former is committed before, with, or after the Theft.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is a man an accessary before the Theft?","answer":"When he counselleth or provoketh another unto it.","segments":[{"text":"When he counselleth or provoketh another unto it.","proofs":["1 Kings 21:7","Proverbs 1:11, 13–14"],"refs":[{"printed":"1 Kings 21:7","osis":["1Kgs.21.7"]},{"printed":"Proverbs 1:11, 13–14","osis":["Prov.1.11","Prov.1.13-Prov.1.14"]}],"note":null}],"items":[]},{"question":"How with or in the Theft?","answer":"Either when he aideth the Thief, or doth not hinder him, when it is in his power to do it.","segments":[{"text":"Either when he aideth the Thief, or doth not hinder him, when it is in his power to do it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How after the Theft?","answer":"1. When he receiveth and concealeth what is stoln; or hideth or keepeth the Thief from being apprehended. 2. When he partaketh with him in the stoln Goods.","segments":[{"text":"1. When he receiveth and concealeth what is stoln; or hideth or keepeth the Thief from being apprehended. 2. When he partaketh with him in the stoln Goods.","proofs":["Proverbs 29:24"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"note":null}],"items":[]},{"question":"How is this done?","answer":"1. When he taketh the Goods from the Thief, that he may keep them to himself. 2. When he knowingly buyeth stoln Goods, which ought to be restored to the owners. 3. When by silence he concealeth the Thief.","segments":[{"text":"1. When he taketh the Goods from the Thief, that he may keep them to himself. 2. When he knowingly buyeth stoln Goods, which ought to be restored to the owners. 3. When by silence he concealeth the Thief.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are the Superiours accessary?","answer":"When they do any waies incourage or do not punish them: especially when they do acquit them for a Bribe.","segments":[{"text":"When they do any waies incourage or do not punish them: especially when they do acquit them for a Bribe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Commandment also forbid us all cozenage, circumvention, and the Denial of Alms to the Poor?","answer":"Yes. Lev. 19 11, 13. 1 Thes. 4. 6. Luke 6. 30. 1 Ioh. 3. 17. Prov▪ 14. 21.","segments":[{"text":"Yes. Lev. 19 11, 13. 1 Thes. 4. 6. Luke 6. 30. 1 Ioh. 3. 17. Prov▪ 14. 21.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth it forbid all waies and means▪ whereby either publickly or privately, by force or by fraud, we may acquire or detain from any what either by the rule of righteousness or Charity belongs unto them?","answer":"Yes, it doth.","segments":[{"text":"Yes, it doth.","proofs":["Leviticus 19:35","Deuteronomy 25:14","Romans 13:8","Matthew 5:44–46","Proverbs 14:21","Leviticus 19:9–10","Deuteronomy 24:19","Ecclesiastes 4:1","Luke 14:13"],"refs":[{"printed":"Leviticus 19:35","osis":["Lev.19.35"]},{"printed":"Deuteronomy 25:14","osis":["Deut.25.14"]},{"printed":"Romans 13:8","osis":["Rom.13.8"]},{"printed":"Matthew 5:44–46","osis":["Matt.5.44-Matt.5.46"]},{"printed":"Proverbs 14:21","osis":["Prov.14.21"]},{"printed":"Leviticus 19:9–10","osis":["Lev.19.9-Lev.19.10"]},{"printed":"Deuteronomy 24:19","osis":["Deut.24.19"]},{"printed":"Ecclesiastes 4:1","osis":["Eccl.4.1"]},{"printed":"Luke 14:13","osis":["Luke.14.13"]}],"note":null}],"items":[]},{"question":"How are these things forbidden in this Commandment?","answer":"As they do or may unjustly hinder our own, or our Neighbours wealth and outward estate.","segments":[{"text":"As they do or may unjustly hinder our own, or our Neighbours wealth and outward estate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not men be Thieves as to themselves and their own wealth and outward estate?","answer":"Yes, they may be depriving themselves of those temporal blessings, which of natural right belong to them.","segments":[{"text":"Yes, they may be depriving themselves of those temporal blessings, which of natural right belong to them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are men guilty of this kind of Theft?","answer":"1. By impoverishing vices, viz. Drunknness and Gluttony, and the accompanying of such vitious persons h, Idleness i, Covetousness k, and Uncleanness l. h Prov. 23. 20, 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. By the making and keeping of rash Vows (which oblige men to nothing but Repentance) viz. of Pilgrimaging, &c. which waste that outward estate God hath given such ignorant Zealots and Votaries for their comfortable subsistence in this world; and which might have been better improved to the relieving of the poor, for the furtherance of their own account in the other world. 3. By unnecessary sufferings.","segments":[{"text":"1. By impoverishing vices, viz. Drunknness and Gluttony, and the accompanying of such vitious persons h, Idleness i, Covetousness k, and Uncleanness l. h Prov. 23. 20, 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. By the making and keeping of rash Vows (which oblige men to nothing but Repentance) viz. of Pilgrimaging, &c. which waste that outward estate God hath given such ignorant Zealots and Votaries for their comfortable subsistence in this world;","proofs":["Proverbs 30:8","15:6"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]},{"printed":"15:6","osis":["Prov.15.6"]}],"note":null},{"text":"and which might have been better improved to the relieving of the poor, for the furtherance of their own account in the other world.","proofs":["Proverbs 19:17","Matthew 25:34–41","1 Timothy 6:18","Hebrews 13:16","Galatians 6:10","1 Corinthians 16:2","1 Timothy 3:2"],"refs":[{"printed":"Proverbs 19:17","osis":["Prov.19.17"]},{"printed":"Matthew 25:34–41","osis":["Matt.25.34-Matt.25.41"]},{"printed":"1 Timothy 6:18","osis":["1Tim.6.18"]},{"printed":"Hebrews 13:16","osis":["Heb.13.16"]},{"printed":"Galatians 6:10","osis":["Gal.6.10"]},{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]},{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"3. By unnecessary sufferings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by unnecessary sufferings?","answer":"1. Those that were not unavoidable; but might be flight or other lawful means have been well enough declined or escaped. Mat. 10. 23. 2. Those that men suffer for their faults, viz. Heresies, Seditions and Schisms; or for damnable Doctrines, and Bandyings into Parties destructive to all Government in Church and State.","segments":[{"text":"1. Those that were not unavoidable; but might be flight or other lawful means have been well enough declined or escaped. Mat. 10. 23. 2. Those that men suffer for their faults, viz. Heresies, Seditions and Schisms; or for damnable Doctrines, and Bandyings into Parties destructive to all Government in Church and State.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But do not the holy Scriptures make an honourable mention of those that took joyfully the spoiling of their Goods, that chose to suffer afflictions with the people of God, and esteemed the reproach of Christ more than all the pleasures, advantages, and treasures in the world?","answer":"Yes. Heb. 10. 34. and 11. 24, 25, 26.","segments":[{"text":"Yes. Heb. 10. 34. and 11. 24, 25, 26.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And ought we not to forsake Houses and Lands, and all we have for the sake of Christ?","answer":"Yes, or else we cannot be Christs Disciples.","segments":[{"text":"Yes, or else we cannot be Christs Disciples.","proofs":["Luke 14:33"],"refs":[{"printed":"Luke 14:33","osis":["Luke.14.33"]}],"note":null}],"items":[]},{"question":"But shall we not be greatly losers hereby?","answer":"We shall be so far from being losers by it, that we shall in this very life by that means be abundantly more richly provided for in the same proportion that they are which in the Harvest have the most plentiful returns to their seed and pains-taking; and in the world to come they shall inherit everlasting life.","segments":[{"text":"We shall be so far from being losers by it, that we shall in this very life by that means be abundantly more richly provided for in the same proportion that they are which in the Harvest have the most plentiful returns to their seed and pains-taking; and in the world to come they shall inherit everlasting life.","proofs":["Matthew 19:29","Mark 10:29–30"],"refs":[{"printed":"Matthew 19:29","osis":["Matt.19.29"]},{"printed":"Mark 10:29–30","osis":["Mark.10.29-Mark.10.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":76,"title":"Which is the ninth Commandment?","part":null,"questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the ninth Commandment?","answer":"The ninth Commandment is, [Thou shalt not bear false witness against thy Neighbour.]","segments":[{"text":"The ninth Commandment is, [Thou shalt not bear false witness against thy Neighbour.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":77,"title":"What is required in the ninth Commandment?","part":null,"questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the ninth Commandment?","answer":"The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man, and of our own and our Neighbours good Name; especially in witness-bearing.","segments":[{"text":"The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man, and of our own and our Neighbours good Name; especially in witness-bearing.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the ninth Commandment respect?","answer":"The ninth Commandment respects our own, and our Neighbours good Name.","segments":[{"text":"The ninth Commandment respects our own, and our Neighbours good Name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Ought we to maintain and promote our own, and our Neighbours good Name?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Peter 3:16","Philippians 4:8","Titus 2:8","3:2","3 John 12"],"refs":[{"printed":"1 Peter 3:16","osis":["1Pet.3.16"]},{"printed":"Philippians 4:8","osis":["Phil.4.8"]},{"printed":"Titus 2:8","osis":["Titus.2.8"]},{"printed":"3:2","osis":["Titus.3.2"]},{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null}],"items":[]},{"question":"How may our own and our Neighbours good Name be effectually maintained and promoted?","answer":"By putting away Lying, and speaking every man the Truth with his Neighbour.","segments":[{"text":"By putting away Lying, and speaking every man the Truth with his Neighbour.","proofs":["Ephesians 4:25","Isaiah 63:8","43:4"],"refs":[{"printed":"Ephesians 4:25","osis":["Eph.4.25"]},{"printed":"Isaiah 63:8","osis":["Isa.63.8"]},{"printed":"43:4","osis":["Isa.43.4"]}],"note":null}],"items":[]},{"question":"Wherein especially is this to be done?","answer":"In witness-bearing.","segments":[{"text":"In witness-bearing.","proofs":["Deuteronomy 17:4, 6","Proverbs 14:5, 25"],"refs":[{"printed":"Deuteronomy 17:4, 6","osis":["Deut.17.4","Deut.17.6"]},{"printed":"Proverbs 14:5, 25","osis":["Prov.14.5","Prov.14.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":78,"title":"What is forbidden in the ninth Commandment?","part":null,"questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the ninth Commandment?","answer":"The ninth Commandment forbiddeth whatsoever is prejudicial to Truth, or injurious to our own or our Neighbours good Name.","segments":[{"text":"The ninth Commandment forbiddeth whatsoever is prejudicial to Truth, or injurious to our own or our Neighbours good Name.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What sins are forbidden in this Commandment?","answer":"Lying, Equivocating, mental reservation, and unseasonable profession of the truth.","segments":[{"text":"Lying, Equivocating, mental reservation,","proofs":["Colossians 3:9","Psalm 12:1–2"],"refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]},{"printed":"Psalm 12:1–2","osis":["Ps.12.1-Ps.12.2"]}],"note":null},{"text":"and unseasonable profession of the truth.","proofs":["John 18:20–21","Matthew 7:6"],"refs":[{"printed":"John 18:20–21","osis":["John.18.20-John.18.21"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"items":[]},{"question":"How are lies usually distinguished?","answer":"Into three sorts Merry, Officious, Pernicious Lies.","segments":[{"text":"Into three sorts Merry, Officious, Pernicious Lies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are Merry Lies?","answer":"Such as are spoken only to delight others and make sport.","segments":[{"text":"Such as are spoken only to delight others and make sport.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are Officious Lies?","answer":"Such as are spoken either for our own, or our Neighbours profit; and do not hurt any man.","segments":[{"text":"Such as are spoken either for our own, or our Neighbours profit; and do not hurt any man.","proofs":["Proverbs 23:23","Job 13:7","Romans 3:8"],"refs":[{"printed":"Proverbs 23:23","osis":["Prov.23.23"]},{"printed":"Job 13:7","osis":["Job.13.7"]},{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null}],"items":[]},{"question":"But what is the sin chiefly forbidden in this Commandment?","answer":"The giving of false Testimonies, which are pernicious to our Neighbours Life, Goods and good Name.","segments":[{"text":"The giving of false Testimonies, which are pernicious to our Neighbours Life, Goods and good Name.","proofs":["Proverbs 19:5","6:16–17, 19","1 Kings 21:10"],"refs":[{"printed":"Proverbs 19:5","osis":["Prov.19.5"]},{"printed":"6:16–17, 19","osis":["Prov.6.16-Prov.6.17","Prov.6.19"]},{"printed":"1 Kings 21:10","osis":["1Kgs.21.10"]}],"note":null}],"items":[]},{"question":"How are the aforesaid sins here forbidden?","answer":"As they are prejudicial to truth.","segments":[{"text":"As they are prejudicial to truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other sins are there forbidden in this Commandment?","answer":"Back biting, slandering, and the taking up a reproach against our Neighbour, going up and down as a Talebearer, bitterness and evil-speaking, which is Tongue-Persecution, the rash censuring of others, and putting bad constructions on their words and actions, and the procuring to ourselves an ill Name; either, 1. By walking undiscreetly, or Offensively. Or, 2. By a needless lessening the good opinion others have of us, by bewraying our weakness; as want of learning, &c. to the Carper.","segments":[{"text":"Back biting, slandering, and the taking up a reproach against our Neighbour,","proofs":["Proverbs 25:23","Psalm 15:3"],"refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]},{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"going up and down as a Talebearer,","proofs":["Proverbs 26:22"],"refs":[{"printed":"Proverbs 26:22","osis":["Prov.26.22"]}],"note":null},{"text":"bitterness and evil-speaking, which is Tongue-Persecution,","proofs":["Ephesians 4:31","Galatians 4:29"],"refs":[{"printed":"Ephesians 4:31","osis":["Eph.4.31"]},{"printed":"Galatians 4:29","osis":["Gal.4.29"]}],"note":null},{"text":"the rash censuring of others,","proofs":["Matthew 7:1","Acts 24:4"],"refs":[{"printed":"Matthew 7:1","osis":["Matt.7.1"]},{"printed":"Acts 24:4","osis":["Acts.24.4"]}],"note":null},{"text":"and putting bad constructions on their words and","proofs":["Psalm 56:5","Mark 14:58–59","John 2:19–21","Matthew 27:39–40"],"refs":[{"printed":"Psalm 56:5","osis":["Ps.56.5"]},{"printed":"Mark 14:58–59","osis":["Mark.14.58-Mark.14.59"]},{"printed":"John 2:19–21","osis":["John.2.19-John.2.21"]},{"printed":"Matthew 27:39–40","osis":["Matt.27.39-Matt.27.40"]}],"note":null},{"text":"actions, and the procuring to ourselves an ill Name; either, 1. By walking undiscreetly, or","proofs":["2 Samuel 12:14","Romans 2:23–24"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]},{"printed":"Romans 2:23–24","osis":["Rom.2.23-Rom.2.24"]}],"note":null},{"text":"Offensively. Or, 2. By a needless lessening the good opinion others have of us, by bewraying our weakness; as want of learning, &c. to the Carper.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are these sins here forbidden?","answer":"As they are injurious to our own or our Neighbours good Name.","segments":[{"text":"As they are injurious to our own or our Neighbours good Name.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":79,"title":"Which is the tenth Commandment?","part":null,"questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the tenth Commandment?","answer":"The tenth Commandment is, [Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-Servant, nor his Maid-Servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours.","segments":[{"text":"The tenth Commandment is, [Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-Servant, nor his Maid-Servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":80,"title":"What is required in the tenth Commandment?","part":null,"questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the tenth Commandment?","answer":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit towards our Neighbour, and all that is his.","segments":[{"text":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit towards our Neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth not the fifth Commandment enjoyn us to give respect to the persons of all men?","answer":"Yes. 1 Sam. 1. 15. Acts 16 30. Gen. 23. 7. 1 Pet. 2. 17.","segments":[{"text":"Yes. 1 Sam. 1. 15. Acts 16 30. Gen. 23. 7. 1 Pet. 2. 17.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not the sixth Commandment respect our own and our Neighbours Life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the seventh, our own, and our Neighbours Chastity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the eighth, our own and our Neighbours wealth and outward estate?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the ninth our own and our Neighbours good Name?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do not all these Laws of God bind the inward as well as the outward man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth then the tenth Commandment [Thou shalt not covet] differ from the rest, especially in that it doth forbid and restrain the first motions and inclinations of the heart to sin, before the consent of the will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What duties are required in this Commandment?","answer":"Chiefly two; 1. Full contentment with our own condition.","segments":[{"text":"Chiefly two; 1. Full contentment with our own condition.","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null}],"items":[]},{"question":"What is meant by contentment?","answer":"Complacency and satisfaction of mind with our own condition whatever it is.","segments":[{"text":"Complacency and satisfaction of mind with our own condition whatever it is.","proofs":["Philippians 4:11"],"refs":[{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"note":null}],"items":[]},{"question":"What is the other duty here chiefly required?","answer":"A right and charitable frame of Spirit towards our Neighbour, and all that is his.","segments":[{"text":"A right and charitable frame of Spirit towards our Neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"That disposition of mind, whereby we think and wish well to our Neighbour, and do readily and suitably sympathize, or have a fellow-feeling with him in any condition he is in.","segments":[{"text":"That disposition of mind, whereby we think and wish well to our Neighbour, and do readily and suitably sympathize, or have a fellow-feeling with him in any condition he is in.","proofs":["1 Corinthians 13:4–5","Romans 12:15","2 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 13:4–5","osis":["1Cor.13.4-1Cor.13.5"]},{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"2 Corinthians 11:28–29","osis":["2Cor.11.28-2Cor.11.29"]}],"note":null}],"items":[]}]}],"text":null},{"number":81,"title":"What is forbidden in the tenth Commandment?","part":null,"questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the tenth Commandment?","answer":"The tenth Commandment forbiddeth all discontentment with our own estate, envying and grieving at the good of our Neighbour, and all inordinate motions and affections to any thing that is his.","segments":[{"text":"The tenth Commandment forbiddeth all discontentment with our own estate, envying and grieving at the good of our Neighbour, and all inordinate motions and affections to any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the sins forbidden in the tenth Commandment?","answer":"The sins forbidden in the tenth Commandment are, 1. All discontentment [displicency and dissatisfaction of mind] with our own estate. 2. All envying [or grieving at] the good of our Neighbour. 3. All inordinate motions and affections towards any thing that is his [or coveting any thing that is our Neighbours.]","segments":[{"text":"The sins forbidden in the tenth Commandment are, 1. All discontentment [displicency and dissatisfaction of mind] with our own estate.","proofs":["1 Kings 21:3–4","Esther 5:11–13","1 Corinthians 10:10","Numbers 20:3–4","21:5"],"refs":[{"printed":"1 Kings 21:3–4","osis":["1Kgs.21.3-1Kgs.21.4"]},{"printed":"Esther 5:11–13","osis":["Esth.5.11-Esth.5.13"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]},{"printed":"Numbers 20:3–4","osis":["Num.20.3-Num.20.4"]},{"printed":"21:5","osis":["Num.21.5"]}],"note":null},{"text":"2. All envying [or grieving at] the good of our Neighbour.","proofs":["Galatians 5:26","Psalm 112:9–10","Nehemiah 2:10","Proverbs 14:30","Matthew 20:19"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]},{"printed":"Psalm 112:9–10","osis":["Ps.112.9-Ps.112.10"]},{"printed":"Nehemiah 2:10","osis":["Neh.2.10"]},{"printed":"Proverbs 14:30","osis":["Prov.14.30"]},{"printed":"Matthew 20:19","osis":["Matt.20.19"]}],"note":null},{"text":"3. All inordinate motions and affections towards any thing that is","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"his [or coveting any thing that is our Neighbours.]","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":82,"title":"Is any man able to keep the Commandment of God?","part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Is any man able to keep the Commandment of God?","answer":"No meer man since the Fall is able in this life perfectly to keep the Commandments of God, but daily doth break them in thought, word and deed.","segments":[{"text":"No meer man since the Fall is able in this life perfectly to keep the Commandments of God, but daily doth break them in thought, word and deed.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was Adam able perfectly to keep the Commandments of God before the Fall?","answer":"Yes. Gen. 1 26 27. Eccl. 7 29.","segments":[{"text":"Yes. Gen. 1 26 27. Eccl. 7 29.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is man able perfectly to keep the Commandments of God now?","answer":"No. Eccl. 7 20. Iam. 3. 2. 1 Kings 8. 46. 1 Ioh. 1. 8, 10.","segments":[{"text":"No. Eccl. 7 20. Iam. 3. 2. 1 Kings 8. 46. 1 Ioh. 1. 8, 10.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long hath man been rendred unable, perfectly to keep the Commandments of God?","answer":"Ever since the Fall.","segments":[{"text":"Ever since the Fall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But how long shall man continue in this impotency?","answer":"As long as he continues in this life.","segments":[{"text":"As long as he continues in this life.","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null}],"items":[]},{"question":"Christ was true man; but was not he able perfectly in this life to keep the Commandment of God since the Fall?","answer":"He was not a meer man.","segments":[{"text":"He was not a meer man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"That he was God as well as man.","segments":[{"text":"That he was God as well as man.","proofs":["Philippians 2:6–8"],"refs":[{"printed":"Philippians 2:6–8","osis":["Phil.2.6-Phil.2.8"]}],"note":null}],"items":[]},{"question":"How oft doth man break the Commandments of God?","answer":"He doth daily break them.","segments":[{"text":"He doth daily break them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many waies doth he break them?","answer":"Three waies, viz. in thought, word and deed.","segments":[{"text":"Three waies, viz. in thought,","proofs":["Genesis 6:5"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"word","proofs":["James 3:6","Romans 3:13–14"],"refs":[{"printed":"James 3:6","osis":["Jas.3.6"]},{"printed":"Romans 3:13–14","osis":["Rom.3.13-Rom.3.14"]}],"note":null},{"text":"and deed.","proofs":["Psalm 130:3","Romans 3:12, 15"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]},{"printed":"Romans 3:12, 15","osis":["Rom.3.12","Rom.3.15"]}],"note":null}],"items":[]},{"question":"If this be true, must not that doctrine of the Papists and others be false, that teacheth perfection attainable in this life, and that men may do works of supererogation, and that good works are meritorious?","answer":"Yes, this their proud, and self-advancing Doctrine must needs be false.","segments":[{"text":"Yes, this their proud, and self-advancing Doctrine must needs be false.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what do you mean by that perfection, which is not attainable in this life?","answer":"Absolute unsinning obedience.","segments":[{"text":"Absolute unsinning obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was not this perfection attained in this life by the ever blessed Virgin Mary?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 3:9–10, 19, 23"],"refs":[{"printed":"Romans 3:9–10, 19, 23","osis":["Rom.3.9-Rom.3.10","Rom.3.19","Rom.3.23"]}],"note":null}],"items":[]},{"question":"Why can none merit everlasting life by good works?","answer":"1. Because works as good are not their own. 2. Because all such works are Debts to be paid, and not gifts offered up unto God. 3. Because they bear no proportion to the reward to be received.","segments":[{"text":"1. Because works as good are not their own.","proofs":["James 1:17","1 Corinthians 4:7","2 Corinthians 3:5","Genesis 20:6","1 Chronicles 29:14","Psalm 119:136"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]},{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]},{"printed":"Genesis 20:6","osis":["Gen.20.6"]},{"printed":"1 Chronicles 29:14","osis":["1Chr.29.14"]},{"printed":"Psalm 119:136","osis":["Ps.119.136"]}],"note":null},{"text":"2. Because all such works are Debts","proofs":["Luke 17:10","Romans 6:22"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Romans 6:22","osis":["Rom.6.22"]}],"note":null},{"text":"to be paid, and not gifts offered up unto God. 3. Because they bear no proportion to the reward to be received.","proofs":["Mark 10:29–30","2 Corinthians 4:17–18","Hebrews 11:25–26"],"refs":[{"printed":"Mark 10:29–30","osis":["Mark.10.29-Mark.10.30"]},{"printed":"2 Corinthians 4:17–18","osis":["2Cor.4.17-2Cor.4.18"]},{"printed":"Hebrews 11:25–26","osis":["Heb.11.25-Heb.11.26"]}],"note":null}],"items":[]},{"question":"Can works of Supererogation consist with the imperfection of our works?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If no man can merit by his works for himself, can he communicate to another that which he hath not himself?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":83,"title":"Are all transgressions of the Law equally hainous?","part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Are all transgressions of the Law equally hainous?","answer":"Some sins in themselves, and by reason of several aggravations are more hainous in the sight of God than others.","segments":[{"text":"Some sins in themselves, and by reason of several aggravations are more hainous in the sight of God than others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are some sins more hainous in the sight of God than others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by more hainous?","answer":"More grievous, and more offensive.","segments":[{"text":"More grievous, and more offensive.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many waies may some sins be more grievous and hainous than others?","answer":"Two waies; 1. In themselves and of their own nature. 2. By reason of their aggravations.","segments":[{"text":"Two waies; 1. In themselves and of their own nature. 2. By reason of their aggravations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by the aggravations of sins?","answer":"Such additional circumstances which make them more provoking in the sight of God than otherwise they would be.","segments":[{"text":"Such additional circumstances which make them more provoking in the sight of God than otherwise they would be.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are some sins in themselves, or of their own nature more hainous than others?","answer":"Yes. 1. The highest sins against the first Table are more hainous than the highest against the second Table. And, 2. Wilfull presumptuous sins are more hainous than sins of infirmity, sins against knowledge than those of ignorance, sins ripened into action, than sins begun in the thoughts, and sins of custom and deliberation, than those committed through some sudden passion and iustant force of temptation.","segments":[{"text":"Yes. 1. The highest sins against the first Table are more hainous than the highest against the second Table.","proofs":["Matthew 22:36","1 Samuel 8:7–8","2:25"],"refs":[{"printed":"Matthew 22:36","osis":["Matt.22.36"]},{"printed":"1 Samuel 8:7–8","osis":["1Sam.8.7-1Sam.8.8"]},{"printed":"2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"And, 2. Wilfull presumptuous sins are more hainous than sins of infirmity,","proofs":["Hebrews 10:26","1 Timothy 1:13","Psalm 19:12–13"],"refs":[{"printed":"Hebrews 10:26","osis":["Heb.10.26"]},{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]},{"printed":"Psalm 19:12–13","osis":["Ps.19.12-Ps.19.13"]}],"note":null},{"text":"sins against knowledge than those of ignorance,","proofs":["Luke 12:47–48"],"refs":[{"printed":"Luke 12:47–48","osis":["Luke.12.47-Luke.12.48"]}],"note":null},{"text":"sins ripened into action, than sins begun in the thoughts,","proofs":["James 1:15","Matthew 21:28","Genesis 20:3"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]},{"printed":"Matthew 21:28","osis":["Matt.21.28"]},{"printed":"Genesis 20:3","osis":["Gen.20.3"]}],"note":null},{"text":"and sins of custom and deliberation, than those committed through some sudden passion and iustant force of temptation.","proofs":["1 Samuel 2:12–13, 17","2 Samuel 6:6–7","Proverbs 7:5","Genesis 34:1"],"refs":[{"printed":"1 Samuel 2:12–13, 17","osis":["1Sam.2.12-1Sam.2.13","1Sam.2.17"]},{"printed":"2 Samuel 6:6–7","osis":["2Sam.6.6-2Sam.6.7"]},{"printed":"Proverbs 7:5","osis":["Prov.7.5"]},{"printed":"Genesis 34:1","osis":["Gen.34.1"]}],"note":null}],"items":[]},{"question":"And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be?","answer":"Yes, sins are more hainous than otherwise they would be by their aggravating heightening circumstances, viz. from the time when, the place where, the manner in which, the means by which, the reason why, the person by whom, and the person against whom they were committed.","segments":[{"text":"Yes, sins are more hainous than otherwise they would be by their aggravating heightening circumstances, viz. from the time","proofs":["2 Chronicles 28:22"],"refs":[{"printed":"2 Chronicles 28:22","osis":["2Chr.28.22"]}],"note":null},{"text":"when, the place where,","proofs":["Isaiah 26:10","Psalm 106:7"],"refs":[{"printed":"Isaiah 26:10","osis":["Isa.26.10"]},{"printed":"Psalm 106:7","osis":["Ps.106.7"]}],"note":null},{"text":"the manner","proofs":["1 Kings 21:9–10","2 Samuel 3:27"],"refs":[{"printed":"1 Kings 21:9–10","osis":["1Kgs.21.9-1Kgs.21.10"]},{"printed":"2 Samuel 3:27","osis":["2Sam.3.27"]}],"note":null},{"text":"in which, the means","proofs":["Daniel 8:24–25","Judges 9:4–5","2 Kings 8:15","2 Chronicles 13:6, 8","1 Kings 12:28"],"refs":[{"printed":"Daniel 8:24–25","osis":["Dan.8.24-Dan.8.25"]},{"printed":"Judges 9:4–5","osis":["Judg.9.4-Judg.9.5"]},{"printed":"2 Kings 8:15","osis":["2Kgs.8.15"]},{"printed":"2 Chronicles 13:6, 8","osis":["2Chr.13.6","2Chr.13.8"]},{"printed":"1 Kings 12:28","osis":["1Kgs.12.28"]}],"note":null},{"text":"by which, the reason","proofs":["Hosea 5:1","Psalm 37:7–8"],"refs":[{"printed":"Hosea 5:1","osis":["Hos.5.1"]},{"printed":"Psalm 37:7–8","osis":["Ps.37.7-Ps.37.8"]}],"note":null},{"text":"why, the person by whom,","proofs":["2 Samuel 12:7–9","Ezekiel 8:11–12","Micah 3:5","Romans 2:23–25"],"refs":[{"printed":"2 Samuel 12:7–9","osis":["2Sam.12.7-2Sam.12.9"]},{"printed":"Ezekiel 8:11–12","osis":["Ezek.8.11-Ezek.8.12"]},{"printed":"Micah 3:5","osis":["Mic.3.5"]},{"printed":"Romans 2:23–25","osis":["Rom.2.23-Rom.2.25"]}],"note":null},{"text":"and the person against whom they were committed.","proofs":["2 Samuel 16:22","1:14","4:9","2 Chronicles 36:16"],"refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]},{"printed":"1:14","osis":["2Sam.1.14"]},{"printed":"4:9","osis":["2Sam.4.9"]},{"printed":"2 Chronicles 36:16","osis":["2Chr.36.16"]}],"note":null}],"items":[]}]}],"text":null},{"number":84,"title":"What doth every sin deserve?","part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"What doth every sin deserve?","answer":"Every sin deserveth Gods wrath and curse, both in this life and that which is to come.","segments":[{"text":"Every sin deserveth Gods wrath and curse, both in this life and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"But though some sins are more hainous than others, yet are there any sins so small that deserve not Gods wrath and curse, both here and hereafter?","answer":"No. Ephes. 2. 3. Deut. 28. 15, &c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6, 8, 9.","segments":[{"text":"No. Ephes. 2. 3. Deut. 28. 15, &c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6, 8, 9.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The Papists have a distinction of mortal and venial sins: by mortal they mean such as are in their own nature damnable and deserve eternal death, viz. Perjury, Murder and Adultery, or those seven in the Popish Catechism, Pride, Covetousness, Lusts, Anger, Gluttony, Envy and Sloth; by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments, viz. Concupiscence, sudden passions of the mind and such like; Doth the Scripture warrant this distinction of theirs?","answer":"No. 1. The Scripture teacheth us, first, that the curse of God is due to every one that breaketh the least of Gods Commandments. 2. That the wages of sin (indiscriminatively, without any difference) is death. And such a death that is opposed to eternal life. And we must not distinguish where the Law it self doth not distinguish. 3. That for every idle word that men speak, they shall give an account thereof in the day of Judgement, and that by such words (if not repented of) they shall be condemned, Mat. 12. 36, 37. And on the contrary, that the forementioned mortal sins in the Popish sense, have been, and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial. 2 Sam. 12. 9, 13. Mat. 26. 74, 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9, 10, 11.","segments":[{"text":"No. 1. The Scripture teacheth us, first, that the curse of God is due to every one that breaketh the least of Gods Commandments.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"2. That the wages of sin (indiscriminatively, without any difference) is death. And such a death that is opposed to eternal life.","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"And we must not distinguish where the Law it self doth not distinguish. 3. That for every idle word that men speak, they shall give an account thereof in the day of Judgement, and that by such words (if not repented of) they shall be condemned, Mat. 12. 36, 37. And on the contrary, that the forementioned mortal sins in the Popish sense, have been, and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial. 2 Sam. 12. 9, 13. Mat. 26. 74, 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9, 10, 11.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":85,"title":"What doth God require of us that we may escape his wrath and curse due to us for sin?","part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God require of us that we may escape his wrath and curse due to us for sin?","answer":"To escape the wrath and curse of God due to us for sin, God requireth of us Faith in Jesus Christ, Repentance unto life, with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"To escape the wrath and curse of God due to us for sin, God requireth of us Faith in Jesus Christ, Repentance unto life, with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there any way to escape the wrath and curse of God?","answer":"Yes. Heb. 10. 19 20.","segments":[{"text":"Yes. Heb. 10. 19 20.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing required on our part to escape them?","answer":"Yes, Faith, Repentance, and the diligent use of the means of Grace.","segments":[{"text":"Yes, Faith, Repentance, and the diligent use of the means of Grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth God require Repentance, and Faith of us; or hath Christ repented and believed for us?","answer":"He requireth them of us.","segments":[{"text":"He requireth them of us.","proofs":["John 6:29","1 John 3:23","John 3:26","Acts 17:30","2:38","Matthew 3:2","Mark 1:14–15","Acts 16:30–31","5:31","20:21"],"refs":[{"printed":"John 6:29","osis":["John.6.29"]},{"printed":"1 John 3:23","osis":["1John.3.23"]},{"printed":"John 3:26","osis":["John.3.26"]},{"printed":"Acts 17:30","osis":["Acts.17.30"]},{"printed":"2:38","osis":["Acts.2.38"]},{"printed":"Matthew 3:2","osis":["Matt.3.2"]},{"printed":"Mark 1:14–15","osis":["Mark.1.14-Mark.1.15"]},{"printed":"Acts 16:30–31","osis":["Acts.16.30-Acts.16.31"]},{"printed":"5:31","osis":["Acts.5.31"]},{"printed":"20:21","osis":["Acts.20.21"]}],"note":null}],"items":[]},{"question":"Why so?","answer":"Because Christ had no need of Repentance and Faith, being without sin. Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30,—34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14, 15. Iohn 19. 4, &c. Acts 3. 13, 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18, 19. Isa. 53. 4, 5, 6.","segments":[{"text":"Because Christ had no need of Repentance and Faith, being without sin. Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30,—34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14, 15. Iohn 19. 4, &c. Acts 3. 13, 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18, 19. Isa. 53. 4, 5, 6.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who communicateth to us the works of Redemption?","answer":"Christ that purchased them, conveighs and communicates them to us. Gal. 3. 13. Rom. 3. 24, 25, 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14.","segments":[{"text":"Christ that purchased them, conveighs and communicates them to us. Gal. 3. 13. Rom. 3. 24, 25, 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth Christ communicate his benefits by means, or without means?","answer":"By means.","segments":[{"text":"By means.","proofs":["Ezekiel 36:37","Acts 9:10","Romans 10:13–15, 17","Song of Solomon 3:1–5","1 Corinthians 1:21","Acts 8:22","Jeremiah 6:16"],"refs":[{"printed":"Ezekiel 36:37","osis":["Ezek.36.37"]},{"printed":"Acts 9:10","osis":["Acts.9.10"]},{"printed":"Romans 10:13–15, 17","osis":["Rom.10.13-Rom.10.15","Rom.10.17"]},{"printed":"Song of Solomon 3:1–5","osis":["Song.3.1-Song.3.5"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Acts 8:22","osis":["Acts.8.22"]},{"printed":"Jeremiah 6:16","osis":["Jer.6.16"]}],"note":null}],"items":[]},{"question":"What kind of use must we make of the means?","answer":"A diligent use.","segments":[{"text":"A diligent use.","proofs":["John 5:39","Acts 17:11–12","Proverbs 2:1–6","8:34"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"Acts 17:11–12","osis":["Acts.17.11-Acts.17.12"]},{"printed":"Proverbs 2:1–6","osis":["Prov.2.1-Prov.2.6"]},{"printed":"8:34","osis":["Prov.8.34"]}],"note":null}],"items":[]},{"question":"Why doth God require of us Faith and Repentance, and the diligent use of all the outward means?","answer":"That we may escape his wrath and curse due to us for sin.","segments":[{"text":"That we may escape his wrath and curse due to us for sin.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":86,"title":"What is Faith in Iesus Christ?","part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is Faith in Iesus Christ?","answer":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for Salvation, as he is offered to us in the Gospel.","segments":[{"text":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for Salvation, as he is offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why call you Faith in Iesus Christ a grace?","answer":"1. Because it is not from nature. 2. Because it is given, and wrought of free grace.","segments":[{"text":"1. Because it is not from nature.","proofs":["Matthew 16:16–17"],"refs":[{"printed":"Matthew 16:16–17","osis":["Matt.16.16-Matt.16.17"]}],"note":null},{"text":"2. Because it is given, and wrought of free grace.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"Why call you Faith a saving Grace?","answer":"Because where it is truly wrought, it brings the person in whom it is to Salvation.","segments":[{"text":"Because where it is truly wrought, it brings the person in whom it is to Salvation.","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null}],"items":[]},{"question":"Doth it not then much concern us to know what this Faith is, and to labour after it, when we cannot be saved without it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this Faith only the believing that Christ died for sinners?","answer":"No, for the Devils and Damned in Hell believe this.","segments":[{"text":"No, for the Devils and Damned in Hell believe this.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or is it an implicite Faith, or a blind Faith (which the Popish Doctors perswade the people to rest in) to believe as the Church believes, though they know not what the Church believes?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"1. Because, to believe as the Church believes, when we know not what the Church believes, is to put out our own eyes that we may take a Guide; and if by the Church must be understood the Church of Rome, it is to take such a Guide as either cannot, or will not guide us aright: which is in effect to refuse our own mercies, and to run an unnecessary hazzard of our eternal Salvation.","segments":[{"text":"1. Because, to believe as the Church believes, when we know not what the Church believes, is to put out our own eyes that we may take a Guide; and if by the Church must be understood the Church of Rome, it is to take such a Guide as either cannot, or will not guide us aright: which is in effect to refuse our own mercies, and to run an unnecessary hazzard of our eternal Salvation.","proofs":[],"refs":[],"note":"A blind Guide, or a Seducer. Mat. 15. 14 1 John 4. 2 2 Pet. 2. 1, 2, 3 2 Thes. 2. 7,—13"}],"items":[]},{"question":"How do we by an implicite Faith in the Church of Rome refuse our own mercies?","answer":"Because without personal knowledge, denied us by that corrupt Church, (which yet God hath given us for this very end, to make the true Religion judicially our own) all the Ordinances of God, viz. our Praying, Singing, Reading and Hearing the Word of God, Catechizing, Meditating, holy Conferences, and receiving the Sacraments, will be altogether unprofitable to us and in vain.","segments":[{"text":"Because without personal knowledge, denied us by that corrupt Church, (which yet God hath given us for this very end, to make the true Religion judicially our own) all the Ordinances of God, viz. our Praying, Singing, Reading","proofs":["1 Corinthians 14:14–15"],"refs":[{"printed":"1 Corinthians 14:14–15","osis":["1Cor.14.14-1Cor.14.15"]}],"note":null},{"text":"and Hearing the Word of God,","proofs":["Acts 8:30–36","Nehemiah 8:8","Romans 10:14, 17","Acts 28:25–29"],"refs":[{"printed":"Acts 8:30–36","osis":["Acts.8.30-Acts.8.36"]},{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]},{"printed":"Romans 10:14, 17","osis":["Rom.10.14","Rom.10.17"]},{"printed":"Acts 28:25–29","osis":["Acts.28.25-Acts.28.29"]}],"note":null},{"text":"Catechizing,","proofs":["Deuteronomy 6:6–7","Ephesians 6:4","Proverbs 22:6","1 Samuel 1:24","Luke 2:42, 46","Exodus 13:12"],"refs":[{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]},{"printed":"Ephesians 6:4","osis":["Eph.6.4"]},{"printed":"Proverbs 22:6","osis":["Prov.22.6"]},{"printed":"1 Samuel 1:24","osis":["1Sam.1.24"]},{"printed":"Luke 2:42, 46","osis":["Luke.2.42","Luke.2.46"]},{"printed":"Exodus 13:12","osis":["Exod.13.12"]}],"note":null},{"text":"Meditating,","proofs":["Joshua 1:8","Psalm 1:2","119:79–101","77:12","143:5"],"refs":[{"printed":"Joshua 1:8","osis":["Josh.1.8"]},{"printed":"Psalm 1:2","osis":["Ps.1.2"]},{"printed":"119:79–101","osis":["Ps.119.79-Ps.119.101"]},{"printed":"77:12","osis":["Ps.77.12"]},{"printed":"143:5","osis":["Ps.143.5"]}],"note":null},{"text":"holy Conferences,","proofs":["Malachi 3:16","Hebrews 3:13","Luke 24:32"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]},{"printed":"Hebrews 3:13","osis":["Heb.3.13"]},{"printed":"Luke 24:32","osis":["Luke.24.32"]}],"note":null},{"text":"and receiving the Sacraments,","proofs":["Matthew 28:19–20","Acts 19:1–2","1 Corinthians 11:28–29"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"Acts 19:1–2","osis":["Acts.19.1-Acts.19.2"]},{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"will be altogether unprofitable to us and in vain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how do we hazzard our eternal Salvation by it?","answer":"Because we do hereby follow the pernicious waies of that Adulterated Church which holds such doctrines that do very much endanger it.","segments":[{"text":"Because we do hereby follow the pernicious waies of that Adulterated Church which holds such doctrines that do very much endanger it.","proofs":["Matthew 15:3, 6, 9","Colossians 2:20–23","1 Corinthians 6:9","5:11","Galatians 5:19–21"],"refs":[{"printed":"Matthew 15:3, 6, 9","osis":["Matt.15.3","Matt.15.6","Matt.15.9"]},{"printed":"Colossians 2:20–23","osis":["Col.2.20-Col.2.23"]},{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]},{"printed":"5:11","osis":["1Cor.5.11"]},{"printed":"Galatians 5:19–21","osis":["Gal.5.19-Gal.5.21"]}],"note":null}],"items":[]},{"question":"What other reason have you to prove that this blind implicite Faith is not a justifying and saving Faith?","answer":"2. Because it secludes that knowledge which is a necessary ingredient incorporate into the very nature and essence of true saving Faith. Isa. 53. 11. Ioh. 17. 3. 1 Ioh. 5. 20. Acts 26 18. Rom. 10. 9. 2 Tim. 1. 12. 1 Pet. 3. 15.","segments":[{"text":"2. Because it secludes that knowledge which is a necessary ingredient incorporate into the very nature and essence of true saving Faith. Isa. 53. 11. Ioh. 17. 3. 1 Ioh. 5. 20. Acts 26 18. Rom. 10. 9. 2 Tim. 1. 12. 1 Pet. 3. 15.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this justifying saving Faith a keeping of the Commandments of God, or obedience to his Laws, as Socinians affirm?","answer":"No. 1. Because obedience is the fruit and effect of Faith. 2. Because union with Christ, Justification and Adoption are the fruits of Faith, and not of works or obedience.","segments":[{"text":"No. 1. Because obedience is the fruit and effect of Faith.","proofs":["Romans 16:26"],"refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"note":null},{"text":"2. Because union with Christ, Justification and Adoption are the fruits of Faith, and not of works or obedience.","proofs":["Ephesians 3:17","Romans 5"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]},{"printed":"Romans 5","osis":["Rom.5"]}],"note":null}],"items":[]},{"question":"Is this saving justifying Faith a full perswasion of the heart, or an assurance that our sins are pardoned and that our souls shall be saved?","answer":"No, because we must be justified and pardoned before we can believe that we are justified and pardoned, else we should believe a Lie.","segments":[{"text":"No, because we must be justified and pardoned before we can believe that we are justified and pardoned, else we should believe a Lie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then is this true saving Faith?","answer":"It is our hearty accepting, receiving and resting upon Christ alone for Salvation, as he is offered to us in the Gospel.","segments":[{"text":"It is our hearty accepting, receiving and resting upon Christ alone for Salvation, as he is offered to us in the Gospel.","proofs":["John 6:67–69","Hebrews 11:1, 24–26","John 1:12","Song of Solomon 8:5","Isaiah 26:3–4","Galatians 2:16"],"refs":[{"printed":"John 6:67–69","osis":["John.6.67-John.6.69"]},{"printed":"Hebrews 11:1, 24–26","osis":["Heb.11.1","Heb.11.24-Heb.11.26"]},{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Song of Solomon 8:5","osis":["Song.8.5"]},{"printed":"Isaiah 26:3–4","osis":["Isa.26.3-Isa.26.4"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"items":[]},{"question":"Is Christ offered to us in the Gospel as our Prophet, Priest and King?","answer":"Yes. Isa. 33. 22.","segments":[{"text":"Yes. Isa. 33. 22.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it not true Faith except we take Christ as a Prophet to be guided, as a King to be ruled, and as a Priest to be saved by him alone?","answer":"No. Acts 3. 22. Iohn 14 26. and 16. 14 Heb. 7. 21, &c. Acts 2. 36. 1 Tim. 6. 14 15. Mat. 2. 2. Iohn 1. 49. Zach. 9. 9. Luke 19. 37, 38.","segments":[{"text":"No. Acts 3. 22. Iohn 14 26. and 16. 14 Heb. 7. 21, &c. Acts 2. 36. 1 Tim. 6. 14 15. Mat. 2. 2. Iohn 1. 49. Zach. 9. 9. Luke 19. 37, 38.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":87,"title":"What is Repentance unto life?","part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"What is Repentance unto life?","answer":"Repentance unto life is a saving grace whereby a sinner out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","segments":[{"text":"Repentance unto life is a saving grace whereby a sinner out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What Repentance is here described?","answer":"Repentance unto life.","segments":[{"text":"Repentance unto life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it so called?","answer":"Because it brings the person in whom it is to Eternal Life.","segments":[{"text":"Because it brings the person in whom it is to Eternal Life.","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null}],"items":[]},{"question":"Why is it called a saving grace?","answer":"For the same reason, viz. because where Repentance is truly wrought, it brings the person in whom it is unto Salvation.","segments":[{"text":"For the same reason, viz. because where Repentance is truly wrought, it brings the person in whom it is unto Salvation.","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null}],"items":[]},{"question":"What is that which is wrought in sinners as a preparation to Repentance?","answer":"A true sense of sin.","segments":[{"text":"A true sense of sin.","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"Such a sight of sin, as deeply affects our hearts with godly sorrow for it.","segments":[{"text":"Such a sight of sin, as deeply affects our hearts with godly sorrow for it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the main motive to Repentance?","answer":"The apprehension of Gods mercy in Christ.","segments":[{"text":"The apprehension of Gods mercy in Christ.","proofs":["Joel 2:12, 19","Exodus 34:6–7","Romans 2:4","2 Corinthians 5:18–19"],"refs":[{"printed":"Joel 2:12, 19","osis":["Joel.2.12","Joel.2.19"]},{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Romans 2:4","osis":["Rom.2.4"]},{"printed":"2 Corinthians 5:18–19","osis":["2Cor.5.18-2Cor.5.19"]}],"note":null}],"items":[]},{"question":"Can there be no true Repentance without conviction, a true sight and discovery of sin?","answer":"No.","segments":[{"text":"No.","proofs":["Matthew 9:12–13"],"refs":[{"printed":"Matthew 9:12–13","osis":["Matt.9.12-Matt.9.13"]}],"note":null}],"items":[]},{"question":"Will it be Despair and not Repentance, except together with the sight of sin, there be an apprehension (at least of a possibility) of mercy?","answer":"Yes. 2 Cor. 7. 10. Mat. 27. 4. 5.","segments":[{"text":"Yes. 2 Cor. 7. 10. Mat. 27. 4. 5.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In and through whom doth the penitent sinner apprehend Gods mercy?","answer":"In and through Christ only.","segments":[{"text":"In and through Christ only.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth true Repentance chiefly consist in turning from sin to God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 26:18","Jeremiah 31:18–19"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]}],"note":null}],"items":[]},{"question":"How doth the repenting sinner turn from sin?","answer":"With an holy indignation against it, and with that grief and hatred of it, so as never more to return to it.","segments":[{"text":"With an holy indignation","proofs":[],"refs":[],"note":null},{"text":"against it, and with that grief and hatred of it, so as never more to return","proofs":["Jeremiah 31:18–19","Ezekiel 36:31","2 Corinthians 7:11","Job 42:6","11:14","Isaiah 30:22","Hosea 14:8"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]},{"printed":"Job 42:6","osis":["Job.42.6"]},{"printed":"11:14","osis":["Job.11.14"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]},{"printed":"Hosea 14:8","osis":["Hos.14.8"]}],"note":null},{"text":"to it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how doth he turn to God?","answer":"With full purpose of, and endeavour after new obedience. Acts 11. 23. 1 Kings 8. 47, 48. 2 Kings 23. 3. Rom. 6. 4. 2 Cor. 5. 17. Ephes. 4. 23, 24. Psa. 119. 6, 20.","segments":[{"text":"With full purpose of, and endeavour after new obedience. Acts 11. 23. 1 Kings 8. 47, 48. 2 Kings 23. 3. Rom. 6. 4. 2 Cor. 5. 17. Ephes. 4. 23, 24. Psa. 119. 6, 20.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by new obedience?","answer":"The penitent sinners denying ungodliness and worldly lusts, and his living soberly, righteously and godly in this present world.","segments":[{"text":"The penitent sinners denying ungodliness and worldly lusts, and his living soberly, righteously and godly in this present world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not the confessing sins to God alone, and the forsaking them sufficient without auricular confession?","answer":"Yes. Prov. 28. 13.","segments":[{"text":"Yes. Prov. 28. 13.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When is the confessing our faults one to another necessary?","answer":"1. When our offences are such as are not only against God, but also against our Neighbours; then we must confess our faults to them, desire peace, and make them satisfaction before we can reasonably expect Gods acceptance of our persons and services. 2. When we are not well able to judge of our selves, to discern our own guilts, and to take the dimensions of our faults aright, labouring under the horrour, agony and disquiet of Conscience; then it is necessary to go to some discreet and learned Minister, to confess our faults, and to open our griefs to him, that we may receive such spiritual counsel, advice, and comfort, as our Consciences may be relieved; and that by the Ministry of Gods Word we may receive comfort, and the benefit of Absolution, to the quieting of our Consciences, and avoiding of all scruple of doubtfulness.","segments":[{"text":"1. When our offences are such as are not only against God, but also against our Neighbours; then we must confess our faults to them, desire peace, and make them satisfaction before we can reasonably expect Gods acceptance of our persons and services.","proofs":["Matthew 5:23–24"],"refs":[{"printed":"Matthew 5:23–24","osis":["Matt.5.23-Matt.5.24"]}],"note":null},{"text":"2. When we are not well able to judge of our selves, to discern our own guilts, and to take the dimensions of our faults aright, labouring under the horrour, agony and disquiet of Conscience; then it is necessary to go to some discreet and learned Minister, to confess our faults, and to open our griefs to him, that we may receive such spiritual counsel, advice, and comfort, as our Consciences may be relieved; and that by the Ministry of Gods Word we may receive comfort, and the benefit of Absolution, to the quieting of our Consciences, and avoiding of all scruple of doubtfulness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what do you think of the Auricular Confession of sin according to the Doctrine of the Papists; who say, that it is necessary for every Christian to search and examine with greatest diligence what his sins have been, and that he is bound upon pain of Damnation to confess all his mortal sins unto a Priest, even his most secret sins in heart and thought, with all the considerable circumstances of them: Is not this a cursed adding to the Word of God, and that in matters necessary to Salvation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is not this the lading the people with ourdens grievous to be born, which the Priests themselves touch not with one of their fingers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not an Hypocrite and a graceless 〈◊〉 thus confess his sins to the Priest?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And can this confession then be so necessary a part of true Repentance, which a man may do that never unfeignedly repented?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":88,"title":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","answer":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer; all which are effectual to the Elect for Salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer; all which are effectual to the Elect for Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are Christs Ordinances the means whereby he communicates to us the benefits of Redemption?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Christs Ordinances?","answer":"The means and waies of worship, ordained by him.","segments":[{"text":"The means and waies of worship, ordained by him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are his special Ordinances whereby he communicates to us his benefits?","answer":"The Word, Sacraments and Prayer.","segments":[{"text":"The Word, Sacraments and Prayer.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null}],"items":[]},{"question":"What kind of means are these?","answer":"The outward and ordinary means.","segments":[{"text":"The outward and ordinary means.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Ordinances called the outward means?","answer":"Because together with them, he communicates his benefits by the inward workings of his Spirit.","segments":[{"text":"Because together with them, he communicates his benefits by the inward workings of his","proofs":["Proverbs 1:23","Isaiah 59:21","John 14:26","Ephesians 1:19–20","Hebrews 13:20–21","Philippians 2:12–13"],"refs":[{"printed":"Proverbs 1:23","osis":["Prov.1.23"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]},{"printed":"Hebrews 13:20–21","osis":["Heb.13.20-Heb.13.21"]},{"printed":"Philippians 2:12–13","osis":["Phil.2.12-Phil.2.13"]}],"note":null},{"text":"Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And why are the Ordinances of Christ called the ordinary means, whereby he communicates his benefits to us?","answer":"Because he hath not wholly limited and bound up himself to his Ordinances, but can communicate his benefits in an extraordinary way, when, and to whom he pleaseth.","segments":[{"text":"Because he hath not wholly limited and bound up himself to his Ordinances, but can communicate his benefits in an extraordinary way, when, and to whom he pleaseth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But may men reasonably expect Salvation without the diligent use of the outward and ordinary means?","answer":"No. Rom. 10. 13, 17. Mat. 3. 7. Acts 2. 38, 39, 41. and 16. 30,—35.","segments":[{"text":"No. Rom. 10. 13, 17. Mat. 3. 7. Acts 2. 38, 39, 41. and 16. 30,—35.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom are the outward and ordinary means made effectual for Salvation?","answer":"To the Elect.","segments":[{"text":"To the Elect.","proofs":["Romans 1:16","11:7","Acts 13:46, 48"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"11:7","osis":["Rom.11.7"]},{"printed":"Acts 13:46, 48","osis":["Acts.13.46","Acts.13.48"]}],"note":null}],"items":[]}]}],"text":null},{"number":89,"title":"How is the Word made effectual to Salvation?","part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word made effectual to Salvation?","answer":"The Spirit of God maketh the Reading, but especially the Preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through Faith unto Salvation.","segments":[{"text":"The Spirit of God maketh the Reading, but especially the Preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through Faith unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is it that makes the Word effectual to Salvation?","answer":"The Spirit of God.","segments":[{"text":"The Spirit of God.","proofs":["John 14:26","16:7","1 Corinthians 3:10"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"16:7","osis":["John.16.7"]},{"printed":"1 Corinthians 3:10","osis":["1Cor.3.10"]}],"note":null}],"items":[]},{"question":"In what kind of exercise of the Word doth the Spirit use to make it effectual?","answer":"In the Reading, but especially in the Preaching of the Word.","segments":[{"text":"In the Reading, but especially in the Preaching of the Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the Word be effectual without the inward workings of the Spirit?","answer":"No. Ephes. 2. 17, 18, 22. 1 Pet. 1. 22. Iude vers. 19. 1 Thes. 5. 19, 20. and 2. 2, 13.","segments":[{"text":"No. Ephes. 2. 17, 18, 22. 1 Pet. 1. 22. Iude vers. 19. 1 Thes. 5. 19, 20. and 2. 2, 13.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is the Word effectual to sinners?","answer":"To convince and convert them; shewing them their woful and undone estate in themselves without Christ, and turning them from sin unto God.","segments":[{"text":"To convince and convert them; shewing them their woful and undone estate in themselves without Christ, and turning them from sin unto God.","proofs":["1 Corinthians 14:24–25","Acts 26:18","Romans 7:9","Psalm 19:7"],"refs":[{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Romans 7:9","osis":["Rom.7.9"]},{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null}],"items":[]},{"question":"How is it made effectual to the Saints?","answer":"To build them up in holiness and comfort.","segments":[{"text":"To build them","proofs":["Acts 20:32","Jude 20","John 17:17"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Jude 20","osis":["Jude.1.20"]},{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"up in holiness and comfort.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what doth the Word thus build them up?","answer":"To Salvation.","segments":[{"text":"To Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Through what means?","answer":"Through Faith, 2 Tim. 3. 15.","segments":[{"text":"Through Faith, 2 Tim. 3. 15.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the Word profit us then, except it be mixed with Faith?","answer":"No. Heb 4. 2.","segments":[{"text":"No. Heb 4. 2.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Conviction, Conversion, Sanctification and Consolation of sinners, the work of the Spirit, by the Word, through Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":90,"title":"How is the Word to be read and heard that it may become effectual to Salvation?","part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word to be read and heard that it may become effectual to Salvation?","answer":"That the Word may become effectual to Salvation, we must attend thereunto with diligence, preparation and Prayer, receive it with Faith and Love, lay it up in our hearts and practise it in our Lives.","segments":[{"text":"That the Word may become effectual to Salvation, we must attend thereunto with diligence, preparation and Prayer, receive it with Faith and Love, lay it up in our hearts and practise it in our Lives.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What must we do that the Word may become effectual to Salvation?","answer":"We must attend unto it with diligence. 1 Tim. 4. 13. Acts 16. 14.","segments":[{"text":"We must attend unto it with diligence. 1 Tim. 4. 13. Acts 16. 14.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to attend unto the Word with diligence?","answer":"To bend the mind, and set the heart and affections wholly to it, or to give that heed to it, that will prepare the heart readily to receive it, and to be delivered into the power of it.","segments":[{"text":"To bend the mind, and set the heart and affections wholly to it, or to give that heed to it, that will prepare the heart readily to receive it, and to be delivered into the power of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there not some things to be done before we attend to the Word?","answer":"Two things are here expressed, 1. Preparation; and 2. Prayer.","segments":[{"text":"Two things are here expressed, 1. Preparation; and 2. Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In Preparation what must be done?","answer":"1. We must look well to our heart, affections, and mind that they be fixed, composed and ordered, and we must summon and call all that is within us together to this service, that we may read and hear the Word of God acceptably, with reverence and godly fear. 2. We must follow the Apostle St. Peter’s advice, 1 Epist. 2. 1, 2. Wherefore laying aside all malice, and all guile and hypocrisies, and envies, and all evil speakings. As new born Babes desire the sincere milk of the Word that we may grow thereby.","segments":[{"text":"1. We must look well to our heart, affections, and mind that they be fixed, composed and ordered, and we must summon and call all that is within us together to this service, that we may read and hear the Word of God acceptably, with reverence and godly fear. 2. We must follow the Apostle St. Peter’s advice, 1 Epist. 2. 1, 2. Wherefore laying aside all malice, and all guile and hypocrisies, and envies, and all evil speakings. As new born Babes desire the sincere milk of the Word that we may grow thereby.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what else is here expressed to be done before we attend unto the Word?","answer":"2. Prayer.","segments":[{"text":"2. Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must this be performed?","answer":"We must Pray, 1. That God would open our eyes that we may behold wondrous things out of his Law. 2. That the Word of the Lord may run and be glorified, i. e. that we may receive, obey and honour it with an holy, unblameable answerable life as becometh persons professing godliness.","segments":[{"text":"We must Pray, 1. That God would open our eyes that we may behold wondrous things out of his Law. 2. That the Word of the Lord may run and be glorified, i. e. that we may receive, obey and honour it with an holy, unblameable answerable life as becometh persons professing godliness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth God require of us in our attending to the Word?","answer":"That we receive it.","segments":[{"text":"That we receive it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must the Word be received?","answer":"It must be received with Faith and Love. Heb. 4 2. 2 Thes. 2. 10.","segments":[{"text":"It must be received with Faith and Love. Heb. 4 2. 2 Thes. 2. 10.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to receive the Word with Faith?","answer":"Soundly to believe the truth and goodness of it, and to accept of both.","segments":[{"text":"Soundly to believe the truth and goodness of it, and to accept of both.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to receive it with Love?","answer":"To receive it willingly with all readiness of mind. Acts 17 11. Psal. 119. 14, 20, 97, 103, 127, 162.","segments":[{"text":"To receive it willingly with all readiness of mind. Acts 17 11. Psal. 119. 14, 20, 97, 103, 127, 162.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what doth God require of us after our attention to the Word?","answer":"He requireth of us two things, 1. That we lay it up in our hearts. 2. That we practise it in our lives. Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22,—26.","segments":[{"text":"He requireth of us two things, 1. That we lay it up in our hearts. 2. That we practise it in our lives. Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22,—26.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will it nothing avail us to attend unto the Word, to receive it and lay it up in our hearts, except we practise it in our lives?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And will the Word be effectual to our Salvation if duely attended to, received, laid up in our hearts, and practised in our lives?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":91,"title":"How do the Sacraments become effectual means of Salvation?","part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"How do the Sacraments become effectual means of Salvation?","answer":"The Sacraments become effectual means of Salvation, not from any vertue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them.","segments":[{"text":"The Sacraments become effectual means of Salvation, not from any vertue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What other special Ordinances hath God appointed as the means of Salvation, besides the Word?","answer":"The Sacraments and Prayer.","segments":[{"text":"The Sacraments and Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is it that the Sacraments become effectual means of Salvation?","answer":"1. Negatively, not from any vertue in them, or in him that doth administer them.","segments":[{"text":"1. Negatively, not from any vertue in them, or in him that doth administer them.","proofs":["2 Kings 5:12","1 Corinthians 3:5–6","Acts 8:13, 20–21, 23","1 Corinthians 11:27"],"refs":[{"printed":"2 Kings 5:12","osis":["2Kgs.5.12"]},{"printed":"1 Corinthians 3:5–6","osis":["1Cor.3.5-1Cor.3.6"]},{"printed":"Acts 8:13, 20–21, 23","osis":["Acts.8.13","Acts.8.20-Acts.8.21","Acts.8.23"]},{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"Do not the Sacraments work upon the Soul by their own nature, or by the work done and the bare receiving of them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not the efficacy of the Sacraments depend upon the goodness, or badness of him that doth administer them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How then do the Sacraments become effectual means of Salvation?","answer":"2. Positively, by the blessing of Christ, and the working of his Spirit.","segments":[{"text":"2. Positively, by the blessing of Christ,","proofs":["Matthew 18:20","28:20","1 Corinthians 3:7"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]},{"printed":"28:20","osis":["Matt.28.20"]},{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null},{"text":"and the working","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"of his Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whom doth Christs blessing by the working of his Spirit make the Sacraments effectual to Salvation?","answer":"In them that by Faith receive them, Mark 16. 16.","segments":[{"text":"In them that by Faith receive them, Mark 16. 16.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":92,"title":"What is a Sacrament?","part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is a Sacrament?","answer":"A Sacrament is an holy Ordinance instituted by Christ, wherein by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applyed to Believers.","segments":[{"text":"A Sacrament is an holy Ordinance instituted by Christ, wherein by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applyed to Believers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What did the Word Sacrament signifie in antient times?","answer":"It signified an Oath, whereby Souldiers bound themselves to be true to their Captain, and he in like manner bound himself to them.","segments":[{"text":"It signified an Oath, whereby Souldiers bound themselves to be true to their Captain, and he in like manner bound himself to them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it now used to signifie?","answer":"Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us; and we bind our selves to be true unto Christ.","segments":[{"text":"Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us; and we bind our selves to be true unto Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Sacrament then an holy Ordinance?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By whom are our Sacraments instituted?","answer":"By Christ. Mat. 28. 19. 1 Cor. 11. 23, 24, 25.","segments":[{"text":"By Christ. Mat. 28. 19. 1 Cor. 11. 23, 24, 25.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by being instituted by Christ?","answer":"Appointed and ordained by him.","segments":[{"text":"Appointed and ordained by him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the parts of a Sacrament?","answer":"The sign, and the thing signified.","segments":[{"text":"The sign, and the thing signified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the outward parts of the Sacraments?","answer":"The sensible signs.","segments":[{"text":"The sensible signs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the signs offer themselves to the Senses?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And offer the things signified to our Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the inward parts of the Sacraments?","answer":"Christ and the benefits of the New Covenant, as the things signified by the outward sensible signs.","segments":[{"text":"Christ and the benefits of the New Covenant, as the things signified by the outward sensible signs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the use and proper work of the Sacraments?","answer":"To represent, seal and apply.","segments":[{"text":"To represent, seal and apply.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are the Sacraments of the New Testament signs, and seals to all even to unbelievers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do the Sacrameats seal to all even to unbelievers?","answer":"1. As Circumcision was a Seal of the righteousness of Faith [or of the Covenant] as well when Ishmael received it, as when Abraham received it. God is everlastingly true; and these are really Seals whosoever recelves them. Many persons take the same Physick; the operation is not the same, the Physick is the same. And if we might call the Tree of Life a Seal, it retains the nature of a sign, though Adam never tasted of it. The Rain-bow is a Covenant, though there be thousands in the world that never knew it was a Covenant. And it is the use and proper work of our Sacraments to commemorate and seal. 2. Sacraments are visible Doctrines, Ier. 2. 31. O Generation, see ye the word of the Lord. In the Sacraments are written in small Characters, what at large are found in the works of God. And Faith acts upon these Symbols upon a doctrinal notion, as they are teaching Ordinances. They testifie, as a sign Christs Love, as a Seal Gods faithfulness. The Word of God is given us that we may believe, and that we may be strong in Faith: So likewise the Sacraments are given us not only to believe, but for our increase in Faith. And as the word Jesus Christ is evidently set forth crucified before our eyes, so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith, and the way of Salvation. 3. The Sacraments are not only signs and Seals, but Sanctions, and such Laws as we are charged to observe upon pain of Gods wrathful displeasure. Which will be more manifest by our comparing the Sacraments of the Old and New Testament together; Baptism and the Lords Supper succeeding in the place of Circumcision and the Passover: For, as Baptism and the sprinkling of clean water upon us, is to wash off the filth of the Soul that we might be clean; so was Circumcision to take away the stony heart out of the flesh, and to give an heart of flesh: And as the sprinkling of blood was of old a Law in Israel; so is the Lords Supper a Sanction of the New Testament to us. And as Moses said. This is the blood of the Covenant which the Lord hath made with you; here in like manner Christ hath Preached the Gospel doctrine, and now he comes to put a Sanction 〈◊〉 this Sacrament; This, saith he, is 〈◊〉 blood of the New Testament, which is 〈◊〉 for many, for the remission of sins. There is this only disparity, the sign was 〈◊〉 Blood, now Wine, now Wine because there is to be no more shedding 〈◊〉 blood, then blood sprinkling because Christ our Passover was not sacrificed for us: So that as to substance, the Sacraments of the Old and New Testament differ no more than the Old and New Moon, which are not two, but one and the same. All which considered joyntly may sufficiently clear it to us, that our Sacraments are not only signs and seals, but Sanctions, yea Sanctions of the Covenant of Grace, or of the New Testament. And if he that despised Moses Law, died without mercy, under two or three witnesses, Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, as unholy thing, and hath done despite unto the Spirit of Grace? For if the Word spoken by Angels was stedfast, and every transgression and disobedience received a just recompence of reward: How shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him. Especially when we have Jesus Christ thus evidently set forth, crucified among us, not only to the ear but to the eye, by his Word and Sacraments.","segments":[{"text":"1. As Circumcision was a Seal of the righteousness of Faith [or of the Covenant] as well when Ishmael received it, as when Abraham received it.","proofs":["Romans 4:11","Genesis 17"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Genesis 17","osis":["Gen.17"]}],"note":null},{"text":"God is everlastingly true; and these are really Seals whosoever recelves them. Many persons take the same Physick; the operation is not the same, the Physick is the same. And if we might call the Tree of Life a Seal, it retains the nature of a sign, though Adam never tasted of it. The Rain-bow is a Covenant, though there be thousands in the world that never knew it was a Covenant. And it is the use and proper work of our Sacraments to commemorate and seal. 2. Sacraments are visible Doctrines, Ier. 2. 31. O Generation, see ye the word of the Lord. In the Sacraments are written in small Characters, what at large are found in the works of God. And Faith acts upon these Symbols upon a doctrinal notion, as they are teaching Ordinances. They testifie, as a sign Christs Love, as a Seal Gods faithfulness. The Word of God is given us that we may believe, and that we may be strong in Faith: So likewise the Sacraments are given us not only to believe, but for our increase in Faith. And as the word Jesus Christ is evidently set forth crucified before our eyes, so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith, and the way of Salvation. 3. The Sacraments are not only signs and Seals, but Sanctions, and such Laws as we are charged to observe upon pain of Gods wrathful displeasure.","proofs":["Genesis 17:14","Numbers 9:13","Matthew 3:7","Luke 7:30","Matthew 28:19","Acts 2:37–38","16:30–32","1 Corinthians 11:24–25","Exodus 24:8"],"refs":[{"printed":"Genesis 17:14","osis":["Gen.17.14"]},{"printed":"Numbers 9:13","osis":["Num.9.13"]},{"printed":"Matthew 3:7","osis":["Matt.3.7"]},{"printed":"Luke 7:30","osis":["Luke.7.30"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 2:37–38","osis":["Acts.2.37-Acts.2.38"]},{"printed":"16:30–32","osis":["Acts.16.30-Acts.16.32"]},{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]},{"printed":"Exodus 24:8","osis":["Exod.24.8"]}],"note":null},{"text":"Which will be more manifest by our comparing the Sacraments of the Old and New Testament together; Baptism and the Lords Supper succeeding in the place of Circumcision and the Passover: For, as Baptism and the sprinkling of clean water upon us, is to wash off the filth of the Soul that we might be clean; so was Circumcision to take away the stony heart out of the flesh, and to give an heart of flesh: And as the sprinkling of blood was of old a Law in Israel; so is the Lords Supper a Sanction of the New Testament to us. And as Moses said. This is the blood of the Covenant which the Lord hath made with you;","proofs":["Exodus 24:8","Matthew 26:27–28"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]}],"note":null},{"text":"here in like manner Christ hath Preached the Gospel doctrine, and now he comes to put a Sanction 〈◊〉 this Sacrament; This, saith he, is 〈◊〉 blood of the New Testament, which is 〈◊〉 for many, for the remission of sins. There is this only disparity, the sign was 〈◊〉 Blood, now Wine, now Wine because there is to be no more shedding 〈◊〉 blood,","proofs":["Hebrews 9:26","Daniel 9:24"],"refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]},{"printed":"Daniel 9:24","osis":["Dan.9.24"]}],"note":null},{"text":"then blood sprinkling because Christ our Passover was not sacrificed for us:","proofs":["Hebrews 9:18–26"],"refs":[{"printed":"Hebrews 9:18–26","osis":["Heb.9.18-Heb.9.26"]}],"note":null},{"text":"So that as to substance, the Sacraments of the Old and New Testament differ no more than the Old and New Moon, which are not two, but one and the same. All which considered joyntly may sufficiently clear it to us, that our Sacraments are not only signs and seals, but Sanctions, yea Sanctions of the Covenant of Grace, or of the New Testament. And if he that despised Moses Law, died without mercy, under two or three witnesses, Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, as unholy thing, and hath done despite unto the Spirit of Grace?","proofs":["Hebrews 10:28–29"],"refs":[{"printed":"Hebrews 10:28–29","osis":["Heb.10.28-Heb.10.29"]}],"note":null},{"text":"For if the Word spoken by Angels was stedfast, and every transgression and disobedience received a just recompence of reward: How shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, and was confirmed to us by them that heard","proofs":["Hebrews 2:2–3"],"refs":[{"printed":"Hebrews 2:2–3","osis":["Heb.2.2-Heb.2.3"]}],"note":null},{"text":"him. Especially when we have Jesus Christ thus evidently set forth, crucified among us, not only to the ear but to the eye, by his Word and Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are the Sacraments effectual to Salvation, or savingly applied only by Believers?","answer":"Yes. Rom. 4. 11, 12.","segments":[{"text":"Yes. Rom. 4. 11, 12.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":93,"title":"Which are the Sacraments of the New Testament?","part":null,"questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"Which are the Sacraments of the New Testament?","answer":"The Sacraments of the New Testament are Baptism and the Lords Supper.","segments":[{"text":"The Sacraments of the New Testament are Baptism and the Lords Supper.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Were there other Sacraments under the Old Testament, as Circumcision and the Passover?","answer":"Yes. Gen. 17. 10. Exod. 12. 43, 47.","segments":[{"text":"Yes. Gen. 17. 10. Exod. 12. 43, 47.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do these remain in use now?","answer":"No. Rom. 10. 4▪ Gal. 5▪ 2 3, 4. 1 Cor. 5▪ 7, 8.","segments":[{"text":"No. Rom. 10. 4▪ Gal. 5▪ 2 3, 4. 1 Cor. 5▪ 7, 8.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Sacraments hath Christ appointed under the New Testament, in the room of these?","answer":"Baptism and the Lords Supper. 1 Cor. 12. 13.","segments":[{"text":"Baptism and the Lords Supper. 1 Cor. 12. 13.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these two the only Sacraments of the New Testament?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth that appear?","answer":"1. Because when the number of Sacraments were most necessary (as under the Law) there were but two: and therefore (ours succeeding in the room of them) there can be no more. 2. Because these two Seals do fully assure us of all Gods Graces; both of our regeneration, entrance and ingrafting into Christ, and of our growth and continuance in him: and therefore we need no more.","segments":[{"text":"1. Because when the number of Sacraments were most necessary (as under the Law) there were but two: and therefore (ours succeeding in the room of them) there can be no more. 2. Because these two Seals do fully assure us of all Gods Graces; both of our regeneration, entrance and ingrafting into Christ, and of our growth and continuance in him: and therefore we need no more.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But there are five more added by the Papists▪ as Confirmation, Pennance, extream Vnction. Holy Orders, and Matrimony; Are not these properly and truly Sacraments, instituted by our Lord Iesus Christ, and necessary to the Salvation of Mankind?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"The nature of a Sacrament agreeth not to them. 1. Because they are not all proper to the Church, but common (as Marriage) to the Heathen. 2. They are not all instituted by Christ, as perpetual standing Ordinance. 3. They do not consist of an outward sign (as Penace) and inward Grace. 4. The Covenant of Grace is not sealed in any of them.","segments":[{"text":"The nature of a Sacrament agreeth not to them. 1. Because they are not all proper to the Church, but common (as Marriage) to the Heathen. 2. They are not all instituted by Christ, as perpetual standing Ordinance. 3. They do not consist of an outward sign (as Penace) and inward Grace. 4. The Covenant of Grace is not sealed in any of them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is not Extream Vnction a Sacrament instituted by Christ as a perpetual standing Ordinance; when every sick man is enjoyned, James 5. 14. to call for the Elders, those standing perpetuated Officers, that they may pray over him, anointing him with Oyl in the Name of the Lord?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures, and was indifferently either used or not used by them. In the Gospels many such cures are wrought without it; and so in the Acts, by taking by the hand, by embracing, Chap. 3. 7. and 20. 10. and by Peter’s bare word, Chap. 9. 34. and so again, verse 40. And by Paul’s bare word, Chap. 14. 10. and 16. 18. and by his touching linnen cloaths, Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony, was not instituted by Christ, or any way commanded to be continued by the Apostles, or their Successors in the Church, even while the gift of healing did continue among them. 2. Because that anointing with Oyl in the Name of the Lord, was never used on any other design than to demonstrate the miraculousness of the work, which was wrought without any contribution of natural means; and therefore is not now of any propriety or fitness for use, when the gift of miraculous healing is ceased in the Church. 3. That anointing was designed on purpose for the recovery of the sick, whereas Extream Unction (if the coiners of Sacraments have not miscalled it) must needs be supposed to be used only as a Viand to those that depart out of this world, and then only when it is thought certain that they will die.","segments":[{"text":"1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures, and was indifferently either used or not used by them. In the Gospels many such cures are wrought without it; and so in the Acts, by taking by the hand, by embracing, Chap. 3. 7. and 20. 10. and by Peter’s bare word, Chap. 9. 34. and so again, verse 40. And by Paul’s bare word, Chap. 14. 10. and 16. 18. and by his touching linnen cloaths, Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony, was not instituted by Christ, or any way commanded to be continued by the Apostles, or their Successors in the Church, even while the gift of healing did continue among them. 2. Because that anointing with Oyl in the Name of the Lord, was never used on any other design than to demonstrate the","proofs":[],"refs":[],"note":null},{"text":"miraculousness of the work, which was wrought without any contribution of natural means; and therefore is not now of any propriety or fitness for use, when the gift of miraculous healing is ceased in the Church. 3. That anointing was designed on purpose for the recovery of the sick, whereas Extream Unction (if the coiners of Sacraments have not miscalled it) must needs be supposed to be used only as a Viand to those that depart out of this world, and then only when it is thought certain that they will die.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":94,"title":"What is Baptism?","part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What is Baptism?","answer":"Baptism is a Sacrament, wherein the washing with water, in the Name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords.","segments":[{"text":"Baptism is a Sacrament, wherein the washing with water, in the Name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What kind of Ordinance is Baptism?","answer":"It is a Sacrament.","segments":[{"text":"It is a Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sacramental Element in Baptism?","answer":"Water, (without mixture.)","segments":[{"text":"Water,","proofs":[],"refs":[],"note":null},{"text":"(without mixture.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sacramental actions?","answer":"1. The Ministers blessing and consecrating the Water. 2. The right applying of it to the party to be Baptized, diving, or dipping him into it, or sprinkling him with it.","segments":[{"text":"1. The Ministers blessing and consecrating the Water. 2. The right applying of it to the party to be Baptized, diving, or dipping him into it, or sprinkling him with it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought the Minister to bless and consecrate the Water?","answer":"1. By opening to them that are present the Doctrine of Baptism, and the right institution and use of it, what outward Mysteries are signified, and sealed up by that outward sign. 2. By acknowledging in the Name of the Congregation Mans natural pollution, that we stand in need of spiritual washing; by giving thanks to God the Father for giving his Son for a propitiation for our sins, and appointing his blood to be a Fountain to the House of Israel to wash in; and for ordaining this service to be a Sacrament and Seal of so great a mysterie. 3. By making profession of Faith in Gods promises in that behalf, and praying that they be made good unto the party that is to receive the Seal thereof: For as every thing is sanctified by the Word of God and Prayer; so in especial manner the sacramental water in Baptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance.","segments":[{"text":"1. By opening to them that are present the Doctrine of Baptism, and the right institution and use of it, what outward Mysteries are signified, and sealed up by that outward sign. 2. By acknowledging in the Name of the Congregation Mans natural pollution, that we stand in need of spiritual washing; by giving thanks to God the Father for giving his Son for a propitiation for our sins, and appointing his blood to be a Fountain to the House of Israel to wash in; and for ordaining this service to be a Sacrament and Seal of so great a mysterie. 3. By making profession of Faith in Gods promises in that behalf, and praying that they be made good unto the party that is to receive the Seal thereof: For as every thing is sanctified by the Word of God and Prayer; so in especial manner the sacramental water in Baptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the action of diving or dipping essential to the Sacrament? Or is there any ground and warrant for sprinkling, which is mostly used with us in these cold Countries?","answer":"The action of sprinkling water upon the Face of the Baptized is very warrantable; especially upon young Children in cold Countries, to whom diving or dipping might be dangerous.","segments":[{"text":"The action of sprinkling water upon the Face of the Baptized is very warrantable; especially upon young Children in cold Countries, to whom diving or dipping might be dangerous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What ground hath the Church for this practice?","answer":"1. Because neither dipping nor sprinkling seem to be essential to Baptism, but washing and applying water to the body as a cleanser of the filth thereof. Ephes. 5. 26. 2. Because, as in the other Sacrament, a spoonful of Wine is as significant as a whole Gallon; so here a handful of Water as a whole River. 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping, and hath Authority in the Scripture of truth. Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ, and the blood of sprinkling speaking better things than that of Abel. 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon, as by diving or dipping into: Since we read of divers Baptized in Houses, as well as others in Rivers.","segments":[{"text":"1. Because neither dipping nor sprinkling seem to be essential to Baptism, but washing and applying water to the body","proofs":["John 13:10"],"refs":[{"printed":"John 13:10","osis":["John.13.10"]}],"note":null},{"text":"as a cleanser of the filth thereof. Ephes. 5. 26. 2. Because, as in the other Sacrament, a spoonful of Wine is as significant as a whole Gallon; so here a handful of Water as a whole River. 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping, and hath Authority in the Scripture of truth. Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ, and the blood of sprinkling speaking better things than that of Abel. 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon, as by diving or dipping into: Since we read of divers Baptized in Houses, as well as others in Rivers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose Office is it to Baptize?","answer":"None but the lawfully ordained Ministers may Baptize. Mat. 28. 19, 20.","segments":[{"text":"None but the lawfully ordained Ministers may Baptize. Mat. 28. 19, 20.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whose Name are we to be Baptized?","answer":"In the Name of the Father, and of the Son, and of the Holy Ghost.","segments":[{"text":"In the Name of the Father, and of the Son, and of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Baptizing in the Name of the Father, and of the Son, and of the Holy Ghost?","answer":"In the Authority, and into the Faith, Profession, and Obedience of the Father, and of the Son, and of the Holy Ghost.","segments":[{"text":"In the Authority, and into the Faith, Profession, and Obedience of the Father, and of the Son, and of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified, sealed, and engaged to, as to be done on Gods part, in Baptism?","answer":"Our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace. Rom. 6. 3. Act. 2. 38, 39.","segments":[{"text":"Our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace. Rom. 6. 3. Act. 2. 38, 39.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is sealed to, on our part in Baptism; or what do we engage to?","answer":"To be the Lords. Rom. 6. 4.","segments":[{"text":"To be the Lords. Rom. 6. 4.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are our ingrafting into Christ, partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords, signified and sealed to in Baptism?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":95,"title":"To whom is Baptism is to be administred?","part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"To whom is Baptism is to be administred?","answer":"Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ, and obedience to him; but the Infants of such as are Members of the visible Church as to be Baptized.","segments":[{"text":"Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ, and obedience to him; but the Infants of such as are Members of the visible Church as to be Baptized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"To whom is not Baptism 〈◊〉 be administred?","answer":"It is not to be administred to any that are out of the visible Church.","segments":[{"text":"It is not to be administred to any that are out of the visible Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by the visible Church?","answer":"The visible Church is a company of people called from all false worships and Religions, confessedly to worship the true God according to his Word.","segments":[{"text":"The visible Church is a company of people called from all false worships and Religions, confessedly to worship the true God according to his Word.","proofs":["Acts 6:7","John 9:22","12:42","Philippians 2:10–11"],"refs":[{"printed":"Acts 6:7","osis":["Acts.6.7"]},{"printed":"John 9:22","osis":["John.9.22"]},{"printed":"12:42","osis":["John.12.42"]},{"printed":"Philippians 2:10–11","osis":["Phil.2.10-Phil.2.11"]}],"note":null}],"items":[]},{"question":"How long is Baptism to be withheld from them that are out of the visible Church?","answer":"Till they profess their Faith in Christ, and obedience to him. Act. 8. 36, 37.","segments":[{"text":"Till they profess their Faith in Christ, and obedience to him. Act. 8. 36, 37.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth Baptism disciple, make disciples or members of the visible Church whereof Christ alone is the Head?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[]},{"question":"But how do you prove that the Infants of such as are member of the visible Church may and ought to be Baptized?","answer":"1. Because to such Infants appertaineth the Covenant and the thing signified. 2. Because whole Families were Baptized, and there is pregnant probability, that there were some Infants among them of those House-holds. Acts 16. 14, 15, 33.","segments":[{"text":"1. Because to such Infants appertaineth the Covenant and the thing signified.","proofs":["Acts 2:39","Matthew 19:14"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"2. Because whole Families were Baptized, and there is pregnant probability, that there were some Infants among them of those House-holds. Acts 16. 14, 15, 33.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But suppose there were no Children in those Families; how then is it required at our hands to Baptize Infants?","answer":"Those that plead this, plead their own ignorance; 1. Because in the Jewish Church, this was their custom, when Parents came to be Baptized, Children came be Baptized also, and their whole Family. And secondly, If there were Children in those Families; as that Jewish custom (over-ballancing the others groundless supposition) renders it most probable; be it known to all such unnatural Parents as reject Infant Baptism, that they harden their hearts against their own flesh.","segments":[{"text":"Those that plead this, plead their own ignorance; 1. Because in the Jewish Church, this was their custom, when Parents came to be Baptized, Children came be Baptized also, and their whole Family. And secondly, If there were Children in those Families; as that Jewish custom (over-ballancing the others groundless supposition) renders it most probable; be it known to all such unnatural Parents as reject Infant Baptism, that they harden their hearts against their own flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"Because Children are parts of Parents; and by this contempt of Baptism they reject the Counsel of God against themselves, and their Children.","segments":[{"text":"Because Children are parts of Parents; and by this contempt of Baptism they reject the Counsel of God against themselves, and their Children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other reason have you for Infant Baptism?","answer":"3. Children were ever admitted to the sign and Seal of this Covenant, which of old was Circumcision; and Baptism succeeds in the room of Circumcision.","segments":[{"text":"3. Children were ever admitted to the sign and Seal of this Covenant, which of old was Circumcision; and Baptism succeeds in the room of Circumcision.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth that appear?","answer":"1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was. 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision, to teach us that it succeeds it. Object. But if Baptism ought to be administred to all those to whom Circumcision was administred, because Baptism succeeds Circumcision; by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb, seeing the Eucharist succeeds the Iewish Passover: But you stay longer before you admit your Children to the Lords Supper, than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb, so soon as they were able to eat flesh, and to ask their Fathers the reason of that legal ceremony; and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires; and are able to examine themselves according to the command of the Apostle, 1 Cor. 11. Let a man examine himself; and so let him eat of that Bread, and drink of that Cup.","segments":[{"text":"1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was.","proofs":["Genesis 17:12","21:3–4","Luke 2:21"],"refs":[{"printed":"Genesis 17:12","osis":["Gen.17.12"]},{"printed":"21:3–4","osis":["Gen.21.3-Gen.21.4"]},{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"note":null},{"text":"2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision, to teach us that it succeeds it. Object. But if Baptism ought to be administred to all those to whom Circumcision was administred, because Baptism succeeds Circumcision; by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb, seeing the Eucharist succeeds the Iewish Passover: But you stay longer before you admit your Children to the Lords Supper, than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb, so soon as they were able to eat flesh, and to ask their Fathers the reason of that legal ceremony; and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires; and are able to examine themselves according to the command of the Apostle, 1 Cor. 11. Let a man examine himself; and so let him eat of that Bread, and drink of that Cup.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":96,"title":"What is the Lords Supper?","part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Lords Supper?","answer":"The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment, his Death is shewed forth, and the worthy receivers are not after a corporal and carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits unto their spiritual nourishment and growth in Grace.","segments":[{"text":"The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment, his Death is shewed forth, and the worthy receivers are not after a corporal and carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits unto their spiritual nourishment and growth in Grace.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the other Sacrament of the New Testament called?","answer":"The Lords Supper.","segments":[{"text":"The Lords Supper.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"Because it was instituted at that time after the Paschal Supper was ended.","segments":[{"text":"Because it was instituted at that time after the Paschal Supper was ended.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we therefore bound to celebrate it alwaies at the same time?","answer":"No, because there is no command for it, nor is there the same reason for it now as then; this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture; both of them being upon occasion of the Paschal Supper then.","segments":[{"text":"No, because there is no command for it, nor is there the same reason for it now as then; this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture; both of them being upon occasion of the Paschal Supper then.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do you super add the circumstance and limitation of that present time?","answer":"Because the first Paschal Supper in Egypt was eaten standing; but afterwards sitting and lying along, leaning one on anothers breasts, in sign of their rest and security, otherwise than they had in Egypt.","segments":[{"text":"Because the first Paschal Supper in Egypt was eaten standing; but afterwards sitting and lying along, leaning one on anothers breasts, in sign of their rest and security, otherwise than they had in Egypt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sacramental Elements in the Lords Supper?","answer":"Bread and Wine.","segments":[{"text":"Bread and Wine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sacramental actions?","answer":"Breaking the Bread, giving and receiving the Bread and Wine.","segments":[{"text":"Breaking the Bread, giving and receiving the Bread and Wine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified by the Bread and Wine?","answer":"The Body and Blood of Christ.","segments":[{"text":"The Body and Blood of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Ministers actions?","answer":"Breaking the Bread, and giving the Bread and Wine, not withholding the Cup from the people, as the Papists sacrilegiously do.","segments":[{"text":"Breaking the Bread, and giving the Bread and Wine, not withholding the Cup from the people, as the Papists sacrilegiously do.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified by the Ministers breaking the Bread?","answer":"Christs Body being broken for us.","segments":[{"text":"Christs Body being broken for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must the people partake of the Elements of both kinds?","answer":"Because all that were present at the first Sacrament, given by the Lord Jesus himself, did so.","segments":[{"text":"Because all that were present at the first Sacrament, given by the Lord Jesus himself, did so.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth that appear?","answer":"By the plain express words of Scripture. Mat. 26. 26, 27. Mark 14. 22. 23.","segments":[{"text":"By the plain express words of Scripture. Mat. 26. 26, 27. Mark 14. 22. 23.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But all present at the first Sacrament were the twelve, whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments, and therefore they and their Successors only had the priviledge to drink of the Cup?","answer":"1. By this argument the Bread may be taken away from the people too, and so they would have no right to any part of this Sacrament: And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge? 2. The practice and writings of the ancient Church in this matter, which is the best way to explicate any such difficulty in Scripture, is a clear Testimony that both the Bread and the Wine belong to all the people, in the Name of the twelve Disciples at that time.","segments":[{"text":"1. By this argument the Bread may be taken away from the people too, and so they would have no right to any part of this Sacrament: And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge? 2. The practice and writings of the ancient Church in this matter, which is the best way to explicate any such difficulty in Scripture, is a clear Testimony that both the Bread and the Wine belong to all the people, in the Name of the twelve Disciples at that time.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified by the giving of the Bread and Wine?","answer":"Gods giving all Christ to us.","segments":[{"text":"Gods giving all Christ to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the peoples action?","answer":"Receiving (eating and drinking) the Bread and Wine.","segments":[{"text":"Receiving (eating and drinking) the Bread and Wine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified by the peoples receiving?","answer":"Their taking a whole Christ.","segments":[{"text":"Their taking a whole Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Bread and Wine given apart, and not together?","answer":"To shew forth Christs Blood, in the parting of his Blood from his Body.","segments":[{"text":"To shew forth Christs Blood, in the parting of his Blood from his Body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the rule of Administration and Participation?","answer":"All must be done according to Christs appointment.","segments":[{"text":"All must be done according to Christs appointment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what end is this Supper celebrated?","answer":"Hereby Christs death is shewed forth.","segments":[{"text":"Hereby Christs death is shewed forth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many sorts of Receivers are there?","answer":"Two; worthy, and unworthy.","segments":[{"text":"Two; worthy, and unworthy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do the unworthy Receivers partake of?","answer":"They pertake of the outward Elements only.","segments":[{"text":"They pertake of the outward Elements only.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do the worthy Receivers partake of?","answer":"They partake of Christs Body and Blood.","segments":[{"text":"They partake of Christs Body and Blood.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"After what manner do not these worthy Receivers partake of Christs Body and Blood?","answer":"Not after a corporal and carnal manner; they partake not of the substance of his flesh and blood.","segments":[{"text":"Not after a corporal and carnal manner; they partake not of the substance of his flesh and blood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"For that is in Heaven.","segments":[{"text":"For that is in Heaven.","proofs":["Acts 1:11","3:21"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"3:21","osis":["Acts.3.21"]}],"note":null}],"items":[]},{"question":"But do not you affirm with the Papists, that in this Sacrament the Body and Blood, together with the Divinity of Iesus Christ, are truly, really and substantially present; and that the whole substance of the Bread is converted into his Body, and the whole substance of the Wine into his Blood?","answer":"No, should we do it, our Senses, our Reason, and the Word of God would give us the Lye: We perceive by our Senses that the Bread and Wine are the same they were before Consecration: And we are not more certain that there is a God who created us, and a Sun that gives us light; than we are fully perswaded that the Divinity of Jesus Christ is every where, and his humane nature at the right hand of God, from whence he shall come to Judge the quick and the dead.","segments":[{"text":"No, should we do it, our Senses, our Reason, and the Word of God would give us the Lye: We perceive by our Senses that the Bread and Wine are the same they were before Consecration: And we are not more certain that there is a God who created us, and a Sun that gives us light; than we are fully perswaded that the Divinity of Jesus Christ is every where, and his humane nature at the right hand of God, from whence he shall come to Judge the quick and the dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And why are you afraid to affirm, that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ, when the Scripture is plain and express that Christ took the Bread, and said, [This is my Body.] And after the same manner took the Cup, which Protestants, as well as Papists, interpret figuratively for the Wine in the Cup, and said, [This is my blood of the New Testament, &c.] as you may read in the following Texts, Mat. 26. 26, &c. Mark 14 22, &c. 1 Cor. 11. 23, &c.","answer":"Indeed if the forecited Texts ought to be understood in the literal sense, we need not dread this Popish Doctrine; But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them, we may well enough be afraid of that Doctrine, which the Papists themselves in the supposed case confess to be gross damnable Idolatry.","segments":[{"text":"Indeed if the forecited Texts ought to be understood in the literal sense, we need not dread this Popish Doctrine; But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them, we may well enough be afraid of that Doctrine, which the Papists themselves in the supposed case confess to be gross damnable Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if we once take this liberty to impose our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self, we shall have no setled belief, but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture, there being no certain rule to judge of such meanings, as there is of the literal ones: Nor is there any error, how absurd and impious soever, but may on such terms be accorded with the Scripture: Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative, and not in the literal sense?","answer":"1. Because the letter is contrary and repugnant to our senses; which the Scripture it self intimates to be of infallible certainty. 2. It is absurd and contradictive of right reason. 3. There appears much in the contexts to cross it, nothing at all to countenance it. 4. Because other places collated, expresly thwart and contradict it.","segments":[{"text":"1. Because the letter is contrary and repugnant to our senses; which the Scripture it self intimates to be of infallible certainty.","proofs":["Luke 1:1–2","1 Corinthians 15:5–6, 14","John 20:25, 27"],"refs":[{"printed":"Luke 1:1–2","osis":["Luke.1.1-Luke.1.2"]},{"printed":"1 Corinthians 15:5–6, 14","osis":["1Cor.15.5-1Cor.15.6","1Cor.15.14"]},{"printed":"John 20:25, 27","osis":["John.20.25","John.20.27"]}],"note":null},{"text":"2. It is absurd and contradictive of right reason. 3. There appears much in the contexts to cross it, nothing at all to countenance it. 4. Because other places collated, expresly thwart and contradict it.","proofs":["Matthew 28:6","John 13:1","Matthew 26:11","Luke 24:39","Hebrews 2:14, 16–17","John 16:28","Acts 1:9–10","3:21","2 Thessalonians 1:7"],"refs":[{"printed":"Matthew 28:6","osis":["Matt.28.6"]},{"printed":"John 13:1","osis":["John.13.1"]},{"printed":"Matthew 26:11","osis":["Matt.26.11"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]},{"printed":"Hebrews 2:14, 16–17","osis":["Heb.2.14","Heb.2.16-Heb.2.17"]},{"printed":"John 16:28","osis":["John.16.28"]},{"printed":"Acts 1:9–10","osis":["Acts.1.9-Acts.1.10"]},{"printed":"3:21","osis":["Acts.3.21"]},{"printed":"2 Thessalonians 1:7","osis":["2Thess.1.7"]}],"note":null}],"items":[]},{"question":"What sense then may or must be put upon the forecited Texts?","answer":"It will be an Introduction and a very good help to us for the right understanding of the said Texts, to consider those observations taken from the Jewish phrases and customs used in this matter, viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table, was wont to be called the Body of the Passover, or the Body of the Paschal Lamb; and probably Christ alludes to this phrase, when he saith, This is my Body; as if he should say, the Paschal Lamb and the Body of it, (i. e. the representation of that on the Table in the Jewish Feast) that was the memorial of deliverance out of Egypt, and type of your deliverance out of the state of sin and death, I will now have abrogated; and do now institute Bread and Wine instead of that Paschal Lamb, that you may hereafter retain and continue to posterity a Memorial and Symbol of me, who am the Lamb of God which taketh away the sin of the world, and am now about to be sacrificed for you. This for the words [My Body and my Blood:) But then 2. For the whole phrase, and form of speech, [This is my Body, this is my Blood.] It seems to be answerable to (and substituted instead of) the Paschal form (This is the Bread of affliction, which our Fathers eat in Egypt: or, This is the unleavened Bread, &c. or, This is the Passover.] And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ, than that Bread which the Children of Israel eat in the Land of Canaan was that Identical, that very Bread of affliction which their Fathers eat in the Land of Egypt.","segments":[{"text":"It will be an Introduction and a very good help to us for the right understanding of the said Texts, to consider those observations taken from the Jewish phrases and customs used in this matter, viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table, was wont to be called the Body of the Passover, or the Body of the Paschal Lamb; and probably Christ alludes to this phrase, when he saith, This is my Body; as if he should say, the Paschal Lamb and the Body of it, (i. e. the representation of that on the Table in the Jewish Feast) that was the memorial of deliverance out of Egypt, and type of your deliverance out of the state of sin and death, I will now have abrogated; and do now institute Bread and Wine instead of that Paschal Lamb, that you may hereafter retain and continue to posterity a Memorial and Symbol of me, who am the Lamb of God which taketh away the sin of the world, and am now about to be sacrificed for you. This for the words [My Body and my Blood:) But then 2. For the whole phrase, and form of speech, [This is my Body, this is my Blood.] It seems to be answerable to (and substituted instead of) the Paschal form (This is the Bread of affliction, which our Fathers eat in Egypt: or, This is the unleavened Bread, &c. or, This is the Passover.] And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ, than that Bread which the Children of Israel eat in the Land of Canaan was that Identical, that very Bread of affliction which their Fathers eat in the Land of Egypt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not this Popish Doctrine▪ that the Bread of the Eucharist is transubstantiated into the Body, and the Wine into the Blood of Christ, a very ancient Doctrine?","answer":"It is but four hundred fifty nine years, since it was declared by Pope Innocent the third, in the Council of Lateran.","segments":[{"text":"It is but four hundred fifty nine years, since it was declared by Pope Innocent the third, in the Council of Lateran.","proofs":[],"refs":[],"note":"It 〈◊〉 in the Council of Lateran, 1215."}],"items":[]},{"question":"Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do, and that is to make his Maker, as the Papists call the Host, and the people to devour their God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can they justifie this by Gods omnipotency, that God is able to effect it?","answer":"No, this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by.","segments":[{"text":"No, this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What reasons and grounds have you for the rejection of this abomination?","answer":"There are two grounds especially for the rejection of it. 1. The Idolatry and Sacriledge which doth ensue upon it, and that is the Adoration and worship of the Host, a piece of Bread, and the mutilation or maiming of the Sacrament by Bread only, and the propitiatory Sacrifice of Christ himself in the Mass, who was once only offered up to God upon the Cross, all which are the issue of this error. 2. The Monsters of contradiction and absurdity to sense and reason, which follow thereupon. It was begotten by feigned Miracles and fabulous Legends, and is the Mother of Blasphemies and inextricable absurdities, and hath set Faith it self on the Rock, and surpasseth all the Harlotry that the Adulterate Church of Rome, that Mother of Fornications, ever brought forth.","segments":[{"text":"There are two grounds especially for the rejection of it. 1. The Idolatry and Sacriledge which doth ensue upon it, and that is the Adoration and worship of the Host, a piece of Bread, and the mutilation or maiming of the Sacrament by Bread only, and the propitiatory Sacrifice of Christ himself in the Mass, who was once only offered up to God upon the Cross, all which are the issue of this error. 2. The Monsters of contradiction and absurdity to sense and reason, which follow thereupon. It was begotten by feigned Miracles and fabulous Legends, and is the Mother of Blasphemies and inextricable absurdities, and hath set Faith it self on the Rock, and surpasseth all the Harlotry that the Adulterate Church of Rome, that Mother of Fornications, ever brought forth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome, in this one error of Transubstantiation being comprehensive of all errors; (Papal Rome being nothing else but the worst corruption of the once most famous Church of Rome, whose Faith was spoken of throughout the world) you may easily perswade all the friends of the Bride, the Lambs Wife, to abominate all the other Fornications of that Whorish Church: And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge, pray produce a few of the many Arguments they have against this Mother Error?","answer":"1. Suppose Christ sitting at the Table with his Disciples, and eating this Bread, and drinking this Cup first, as the custom at the Paschal Supper was, and as the Papists generally, and the Fathers hold, and we deny not, because the Scripture seems plain for it, Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine; supposing therefore this, How is it possible or imaginable that he should eat himself? or how can he sit at Table, and yet be in the mouths of the Apostles? Was he at the same time in the Apostles mouths or stomachs, while he sate and rose from Table, and discoursed those three Chapters of Iohn 15, 16, 17. Or while he sweat that bloody sweat in his Agony in the Garden, &c. A monstrous impossibility! 2. It’s impossible to make that which was before existent and in being: Can a Father beget a Son that is already begotten? Can an Architect build an House that is already built? Can the Body of Christ, which is before the Conversion of the Bread, be made or produced by the turning of Bread into it? Can he that was conceived by the Holy Ghost, and born of the Virgin Mary, be made by pronouncing of four or five words? If ever delusions were strong, these are; For, to make that which is made, and to unmake that which is made, are equally impossible. 3. They say that the substance of Bread and Wine is avoided, and that only the accidents remain; so that there is length and nothing long, breadth and nothing broad, thickness and nothing thick, whiteness and nothing white, moisture and nothing moist, sweetness and nothing sweet, that is, a long, broad, thick, white, moist, sweet nothing. The Priest pours out nothing but Lines and Colours, when he pours out the Wine, for these accidents of Bread and Wine are not in the Bread, because that is avoided and vanisht, and they are not in the Body of Christ, as themselves say, and yet it is plain this Bread and Wine do nourish the Body, and is the Body nourished by meer accidents? Can there be plainer contradictions? 4. Can the same Body at the same time have his just Dimensions, distance of parts, symmetry, proportion, as the Body of Christ hath, and yet not have these, because all parts? Yea, the whole Body of Christ, say they, is in one and the self same point or crumb of Bread. 5. Can the Body of Christ, which is much greater, be wholly contained in a Wafer or piece of Bread, in his full Dimensions, and that as many times as there are points, crumbs, drops in the Bread or Wine? 6. Can the Bread be turned into the very Body of Christ, and yet not any thing of that Bread become any thing of Christ, nor the matter, nor form, nor accidents of Bread be made either the matter, or form, or accidents of Christ? 7. Can the same thing, as Christs true Body, at the same time be wholly above it self, and wholly below it self, within and without it self? Can it be moved, and yet be still? be carried from one place to another, and yet not move? be brought from Heaven to Earth, and yet not come out of Heaven? Who then can assure us that when Christ hung upon the Cross, he was not walking somewhere else, Crucified and not Crucified, eaten and not eaten, alive in one and dead in another place? 8. What dishonour do these men render the Body of Christ obnoxious unto, to be eaten by wicked men, by brute Creatures, by Mice, by other vermine, to be cast into some unclean place? For so long as the form of Bread remains, so long the Body of Christ is there, though it be in the Mouth or Belly of a Mouse, saith Hales, and the rest of the Schoolmen, who do one where or another acknowledge the most of these monstrous Absurdities, and go about to heal, and solve them.","segments":[{"text":"1. Suppose Christ sitting at the Table with his Disciples, and eating this Bread, and drinking this Cup first, as the custom at the Paschal Supper was, and as the Papists generally, and the Fathers hold, and we deny not, because the Scripture seems plain for it, Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine; supposing therefore this, How is it possible or imaginable that he should eat himself? or how can he sit at Table, and yet be in the mouths of the Apostles? Was he at the same time in the Apostles mouths or stomachs, while he sate and rose from Table, and discoursed those three Chapters of Iohn 15, 16, 17. Or while he sweat that bloody sweat in his Agony in the Garden, &c. A monstrous impossibility! 2. It’s impossible to make that which was before existent and in being: Can a Father beget a Son that is already begotten? Can an Architect build an House that is already built? Can the Body of Christ, which is before the Conversion of the Bread, be made or produced by the turning of Bread into it? Can he that was conceived by the Holy Ghost, and born of the Virgin Mary, be made by pronouncing of four or five words? If ever delusions were strong, these are; For, to make that which is made, and to unmake that which is made, are equally impossible. 3. They say that the substance of Bread and Wine is avoided, and that only the accidents remain; so that there is length and nothing long, breadth and nothing broad, thickness and nothing thick, whiteness and nothing white, moisture and nothing moist, sweetness and nothing sweet, that is, a long, broad, thick, white, moist, sweet nothing. The Priest pours out nothing but Lines and Colours, when he pours out the Wine, for these accidents of Bread and Wine are not in the Bread, because that is avoided and vanisht, and they are not in the Body of Christ, as themselves say, and yet it is plain this Bread and Wine do nourish the Body, and is the Body nourished by meer accidents? Can there be plainer contradictions? 4. Can the same Body at the same time have his just Dimensions, distance of parts, symmetry, proportion, as the Body of Christ hath, and yet not have these, because all parts? Yea, the whole Body of Christ, say they, is in one and the self same point or crumb of Bread. 5. Can the Body of Christ, which is much greater, be wholly contained in a Wafer or piece of Bread, in his full Dimensions, and that as many times as there are points, crumbs, drops in the Bread or Wine? 6. Can the Bread be turned into the very Body of Christ, and yet not any thing of that Bread become any thing of Christ, nor the matter, nor form, nor accidents of Bread be made either the matter, or form, or accidents of Christ? 7. Can the same thing, as Christs true Body, at the same time be wholly above it self, and wholly below it self, within and without it self? Can it be moved, and yet be still? be carried from one place to another, and yet not move? be brought from Heaven to Earth, and yet not come out of Heaven? Who then can assure us that when Christ hung upon the Cross, he was not walking somewhere else, Crucified and not Crucified, eaten and not eaten, alive in one and dead in another place? 8. What dishonour do these men render the Body of Christ obnoxious unto, to be eaten by wicked men, by brute Creatures, by Mice, by other vermine, to be cast into some unclean place? For so long as the form of Bread remains, so long the Body of Christ is there, though it be in the Mouth or Belly of a Mouse, saith Hales, and the rest of the Schoolmen, who do one where or another acknowledge the most of these monstrous Absurdities, and go about to heal, and solve them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"We shall surcease from raking further into the ingrateful sink, whose Name Transubstantiation is but of yesterday in comparison, and which dishonours the Body of Christ, into a Monster, destroyes the nature of a Sacrament, and fills the world with dreadful Contentions and broils: And shall now consider with our selves what may profitably be observed from all this: What therefore may be observed upon the whole matter?","answer":"We may observe, 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion. 2. What contradictions and absurdities the common people do ignorantly and implicitly believe. 3. What strong delusions even to believe lies God gives up learned men unto, that refuse the simplicity of the truth for interests and politick ends! 4. What a Mercy of God it is to deliver us from that Tyranny, which leaves us no other choice, but to swallow and digest such impossible things, or to be sacrificed in flames, and the Lord forbid the Re-entrance of that Religion among us, which in all likelihood will cost us our Souls, or our Lives.","segments":[{"text":"We may observe, 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion. 2. What contradictions and absurdities the common people do ignorantly and implicitly believe. 3. What strong delusions even to believe lies God gives up learned men unto, that refuse the simplicity of the truth for interests and politick ends! 4. What a Mercy of God it is to deliver us from that Tyranny, which leaves us no other choice, but to swallow and digest such impossible things, or to be sacrificed in flames, and the Lord forbid the Re-entrance of that Religion among us, which in all likelihood will cost us our Souls, or our Lives.","proofs":[],"refs":[],"note":"Mr. Vines on the Sacrament."}],"items":[]},{"question":"Since the worthy Receivers are not after a corporal and carnal manner partakers of Christs Body and Blood; After what manner are they partakers of them?","answer":"By Faith.","segments":[{"text":"By Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How understand you that?","answer":"As truly as the Minister gives them the Bread and Wine, so truly doth God give them the Body and Blood of Christ, that is, the Crucified Saviour, not by local motion, but by real communication, not to their teeth, but to their Souls; and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace, and all the advantages that flow to them from the death of Christ.","segments":[{"text":"As truly as the Minister gives them the Bread and Wine, so truly doth God give them the Body and Blood of Christ, that is, the Crucified Saviour, not by local motion, but by real communication, not to their teeth, but to their Souls; and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace, and all the advantages that flow to them from the death of Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":97,"title":"What is required to the worthy receiving of the Lords Supper?","part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"What is required to the worthy receiving of the Lords Supper?","answer":"It is required of them that would worthily partake of the Lords Supper, that they examine themselves of their knowledge to discern the Lords Body, of their Faith to feed upon him, of their Repentance, Love and new Obedience: lest coming unworthily, they eat and drink Judgement to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lords Supper, that they examine themselves of their knowledge to discern the Lords Body, of their Faith to feed upon him, of their Repentance, Love and new Obedience: lest coming unworthily, they eat and drink Judgement to themselves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How ought Christians to partake of the Lords Supper?","answer":"They ought to partake worthily (that is suitably) with a suitable frame of heart to this Ordinance.","segments":[{"text":"They ought to partake worthily (that is suitably) with a suitable frame of heart to this Ordinance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the great duty of those that would thus partake?","answer":"It is required that they examine themselves.","segments":[{"text":"It is required that they examine themselves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many things must they examine themselves about?","answer":"Five especially, viz. 1. Knowledge. 2. Faith. 3. Love. 4. Repentance. 5. New Obedience.","segments":[{"text":"Five especially, viz. 1. Knowledge. 2. Faith. 3. Love. 4. Repentance. 5. New Obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must every one that cometh to the Lords Supper have Knowledge?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Knowledge necessary?","answer":"To discern the Lords Body.","segments":[{"text":"To discern the Lords Body.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null}],"items":[]},{"question":"What other graces must they examine themselves about?","answer":"Their Faith, Repentance and Love.","segments":[{"text":"Their Faith, Repentance and Love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In their examination, what must they look after?","answer":"Two things especially; 1. That they have these Graces. 2. That the said Graces be in readiness for service and exercise, that is, that they so stir up these Graces of the Holy Ghost, as they may be most profitably exerted in this most Sacred solemn Ordinance.","segments":[{"text":"Two things especially; 1. That they have these Graces. 2. That the said Graces be in readiness for service and exercise, that is, that they so stir up these Graces of the Holy Ghost, as they may be most profitably exerted in this most Sacred solemn Ordinance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Faith necessary?","answer":"To feed on Christ. Iohn 6. 53.","segments":[{"text":"To feed on Christ. Iohn 6. 53.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Repentance necessary?","answer":"Repentance for sin will fit them to receive, and sweeten their receiving the benefits of Christs death to their Souls.","segments":[{"text":"Repentance for sin will fit them to receive, and sweeten their receiving the benefits of Christs death to their Souls.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Love necessary?","answer":"Because they who have no Love to God and Christ, and their Brethren, are unfit to receive the pledge of Gods Love to themselves.","segments":[{"text":"Because they who have no Love to God and Christ, and their Brethren, are unfit to receive the pledge of Gods Love to themselves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else must they examine themselves about?","answer":"New Obedience, whether they propose and practise it in any good measure.","segments":[{"text":"New Obedience, whether they propose and practise it in any good measure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is New Obedience necessary?","answer":"Because Christ only communicates the benefits of his death to them that obey him.","segments":[{"text":"Because Christ only communicates the benefits of his death to them that obey him.","proofs":["Hebrews 5:9"],"refs":[{"printed":"Hebrews 5:9","osis":["Heb.5.9"]}],"note":null}],"items":[]},{"question":"What if any Communicants shall eat this Bread, and drink this Cup of the Lord unworthily?","answer":"They shall be guilty of the Body and Blood of Christ.","segments":[{"text":"They shall be guilty of the Body and Blood of Christ.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"What danger is there in that?","answer":"All such Communicants eat and drink Judgement to themselves.","segments":[{"text":"All such Communicants eat and drink Judgement to themselves.","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null}],"items":[]}]}],"text":null},{"number":98,"title":"What is Prayer?","part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"What is Prayer?","answer":"Prayer is an offering up of our desires to God for things agreeable to his Will, in the Name of Christ, with confession of our sins and thankful acknowledgement of his mercies.","segments":[{"text":"Prayer is an offering up of our desires to God for things agreeable to his Will, in the Name of Christ, with confession of our sins and thankful acknowledgement of his mercies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the parts of Prayer?","answer":"Confession, Petition, and Thanksgiving.","segments":[{"text":"Confession, Petition, and Thanksgiving.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how many things are there, as the matter of these?","answer":"Three; our sins, as the matter of our Confession; our desires and wants, as the matter of our Petition; and our Mercies as the matter of our Thanksgiving.","segments":[{"text":"Three; our sins, as the matter of our Confession; our desires and wants, as the matter of our Petition; and our Mercies as the matter of our Thanksgiving.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Confession?","answer":"A due acknowledgement of our sins with all their several aggravating circumstances.","segments":[{"text":"A due acknowledgement of our sins with all their several aggravating circumstances.","proofs":["Daniel 9:4","2 Samuel 24:10"],"refs":[{"printed":"Daniel 9:4","osis":["Dan.9.4"]},{"printed":"2 Samuel 24:10","osis":["2Sam.24.10"]}],"note":null}],"items":[]},{"question":"What is Petition?","answer":"The offering up of our desires to God.","segments":[{"text":"The offering up of our desires to God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom are we to direct our Prayers?","answer":"To God only.","segments":[{"text":"To God only.","proofs":["Psalm 5:2–3"],"refs":[{"printed":"Psalm 5:2–3","osis":["Ps.5.2-Ps.5.3"]}],"note":null}],"items":[]},{"question":"Why are we to direct our Prayers only to God?","answer":"1. Because Prayer is such a special part of religious worship, that it is sometimes in holy Writ put for the whole worship of God, and God is the only object of religious worship. 2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers. 1 Kings 8. 38, 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars, and that glory which he will not give to any other. 4. It is Paganism, and gross Idolatry to give so principal a part of divine worship, and to do service to them that by nature are no Gods. Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers, he is All-sufficient and will fulfill all our Petitions.","segments":[{"text":"1. Because Prayer is such a special part of religious worship, that it is sometimes in holy Writ put for the","proofs":["Genesis 4:26","Acts 9:14","Jeremiah 10:25","Psalm 79:6","116:13","Genesis 12:8"],"refs":[{"printed":"Genesis 4:26","osis":["Gen.4.26"]},{"printed":"Acts 9:14","osis":["Acts.9.14"]},{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]},{"printed":"Psalm 79:6","osis":["Ps.79.6"]},{"printed":"116:13","osis":["Ps.116.13"]},{"printed":"Genesis 12:8","osis":["Gen.12.8"]}],"note":null},{"text":"whole worship of God, and God is the only object of religious worship.","proofs":["Matthew 4:10","Revelation 19:10","22:8–9"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null},{"text":"2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers. 1 Kings 8. 38, 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars, and that glory which he will not give to any other.","proofs":["Psalm 65:2","Matthew 4:10"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]},{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null},{"text":"4. It is Paganism, and gross Idolatry to give so principal a part of divine worship, and to do service to them that by nature are no Gods. Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers, he is All-sufficient and will fulfill all our Petitions.","proofs":["1 Timothy 6:15","Psalm 145:18–19","20:4–5"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]},{"printed":"Psalm 145:18–19","osis":["Ps.145.18-Ps.145.19"]},{"printed":"20:4–5","osis":["Ps.20.4-Ps.20.5"]}],"note":null}],"items":[]},{"question":"Are therefore forbidden to Pray to Saints and Angels?","answer":"We are forbidden to Pray to them, upon pain of Gods high displeasure, and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him, by intruding into those things which they have not seen. Exod. 20. 5. and 34. 14. Col. 2. 18.","segments":[{"text":"We are forbidden to Pray to them, upon pain of Gods high displeasure, and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him, by intruding into those things which they have not seen. Exod. 20. 5. and 34. 14. Col. 2. 18.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The Papists please themselves, and condemn Protestants in point of Praying to Saints and Angels, as Intercessors to God, as if there were some special humility in so doing; Have they any ground for this Doctrine?","answer":"They search into those things which they know nothing of, and have no other ground for this Doctrine but their own carnal Phantasie. Col. 2. 18.","segments":[{"text":"They search into those things which they know nothing of, and have no other ground for this Doctrine but their own carnal Phantasie. Col. 2. 18.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what must we make our addresses to God in Prayer, or offer up our desires to him?","answer":"For things agreeable to his Will.","segments":[{"text":"For things agreeable to his Will.","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null}],"items":[]},{"question":"How shall we know what things are agreeable to the Will of God?","answer":"By the written Word, the Commandments and Promises of it.","segments":[{"text":"By the written Word, the Commandments and Promises of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whose Name must we Pray?","answer":"In the Name of Christ.","segments":[{"text":"In the Name of Christ.","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null}],"items":[]},{"question":"What mean you by that?","answer":"For Christs sake and worthiness.","segments":[{"text":"For Christs sake and worthiness.","proofs":["Daniel 9:17","Luke 1:43","2:11"],"refs":[{"printed":"Daniel 9:17","osis":["Dan.9.17"]},{"printed":"Luke 1:43","osis":["Luke.1.43"]},{"printed":"2:11","osis":["Luke.2.11"]}],"note":null}],"items":[]},{"question":"Doth not the Romish Divinity say plainly that there are some Saints and Martyrs, who have suffered more than their sins did deserve; and that their superabundant satisfactions are put into the Treasury of the Church, and distributed by the Popes Indulgences?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The Papists with one hand lay hold on the Merits of Christ, but with the other they lay hold on the Merits of Saints, and Martyrs: Can they deny this?","answer":"They cannot deny it: For before God and his Angels, their Priests, when they sing Mass, Pray unto God, not only through the Merits of Jesus Christ, but also through the Merits of Saints, whose Reliques are under the Altar.","segments":[{"text":"They cannot deny it: For before God and his Angels, their Priests, when they sing Mass, Pray unto God, not only through the Merits of Jesus Christ, but also through the Merits of Saints, whose Reliques are under the Altar.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not their Devotoes [the more superstitiously devout Papists] publickly assert that the holy Virgin saves us, and brings us into heavenly glory, not only by her Prayers, but also by her Merits?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not this Opinion of theirs border upon Blasphemy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there not in Rome it self published certain Indulgences, By the Prayers, and by the Merits of the holy Virgin Mary, of Michael the Archangel, of St. John Baptist, of the holy Apostles, Peter and Paul, and of all the Saints, without any mention at all of Iesus Christ, or his Merits?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is not this egregious horrid Sacriledge?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we therefore to Pray to the Father in the Name of Christ, and in his Name only?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"1. Because none but Christ were ever called to the honour of an everlasting Priest-hood, to appear in the presence of God for us: And it would be sinful in us to imagine the Saints or Angels to usurp an Office, and assume to themselves that honour they were never called unto by God, as Christ was. 2. Because he alone is able to save us to the utmost; and seeing he ever liveth to make Intercession for us (presenting himself before God, and that one once offered perfect Sacrifice for sin for us) we should much derogate from the sufficiency of Christs undertakings, to suppose any need of the Intercession of Saint or Angels.","segments":[{"text":"1. Because none but Christ were ever called to the honour of an everlasting Priest-hood, to appear in the presence of God for","proofs":["Hebrews 5:4–6, 9–10","9:24–26"],"refs":[{"printed":"Hebrews 5:4–6, 9–10","osis":["Heb.5.4-Heb.5.6","Heb.5.9-Heb.5.10"]},{"printed":"9:24–26","osis":["Heb.9.24-Heb.9.26"]}],"note":null},{"text":"us: And it would be sinful in us to imagine the Saints or Angels to usurp an Office, and assume to themselves that honour they were never called unto by God, as Christ was. 2. Because he alone is able to save us to the utmost; and seeing he ever liveth to make Intercession for us (presenting himself before God, and that one once offered perfect Sacrifice for sin for us) we should much derogate from the sufficiency of Christs undertakings, to suppose any need of the Intercession of Saint or Angels.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what is the third part of Prayer?","answer":"Thanksgiving.","segments":[{"text":"Thanksgiving.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Thanksgiving?","answer":"The thankful acknowledgement of, and a faithful rendring unto God the praise that is due unto his Name.","segments":[{"text":"The thankful acknowledgement of, and a faithful rendring unto God the praise that is due unto his Name.","proofs":["Psalm 103:1–2","29:1–2","1 Thessalonians 5:18","Philippians 4:6"],"refs":[{"printed":"Psalm 103:1–2","osis":["Ps.103.1-Ps.103.2"]},{"printed":"29:1–2","osis":["Ps.29.1-Ps.29.2"]},{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]},{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":99,"title":"What rule hath God given for our direction in Prayer?","part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What rule hath God given for our direction in Prayer?","answer":"The whole Word of God is of use to direct us in Prayer; but the special rule of Direction is that Form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer.","segments":[{"text":"The whole Word of God is of use to direct us in Prayer; but the special rule of Direction is that Form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is generally useful for our direction in Prayer?","answer":"The whole Word of God.","segments":[{"text":"The whole Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But have we not left us upon Record, some special rule for our direction in Prayer?","answer":"Yes, the Lords Prayer. Matth. 6. Luke 11.","segments":[{"text":"Yes, the Lords Prayer. Matth. 6. Luke 11.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is that Form recorded in the Gospels, called the Lords Prayer?","answer":"Because the Lord Jesus taught it his Disciples. Luke 11. 1, 2.","segments":[{"text":"Because the Lord Jesus taught it his Disciples. Luke 11. 1, 2.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what use is the Lords Prayer?","answer":"To direct us in Prayer.","segments":[{"text":"To direct us in Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it only of use to direct us in Prayer?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not the saying the very words of the Lords Prayer commended unto us, if not commanded?","answer":"Yes, Luke [Chap. 11. 2.] hath it, When ye Pray, say, Our Father, &c.","segments":[{"text":"Yes, Luke [Chap. 11. 2.] hath it, When ye Pray, say, Our Father, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of Forms may our Prayers be presented in?","answer":"Either in set or extemporary unprescribed Forms.","segments":[{"text":"Either in set or extemporary unprescribed Forms.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are set Forms of Prayer lawful?","answer":"Set Forms of Prayer are lawful, both as the word [Set] signifies premeditate limited Forms, as opposed to extemporary; and as it signifies prescribed, and for some occasions and uses commanded.","segments":[{"text":"Set Forms of Prayer are lawful, both as the word [Set] signifies premeditate limited Forms, as opposed to extemporary; and as it signifies prescribed, and for some occasions and uses commanded.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove it lawful to use a set determinate Form of words, either written or fastened in our memory?","answer":"It is apparent both by the example of Christ, who in St. Luke bids us, when we pray, say, Our Father, &c. (Not only pray after this Pattern, as the words in St. Matthew may be interpreted, but use these very words, When you pray, say, Our Father, &c▪ Luke 11. 2.) and of Iohn Baptist, who taught his Disciples to pray in some Form, though we know not what it is, Luke 11. 1. As also of the Priests under the Law, by Gods appointment, that used a Set Form of blessing the People, Numb. 6. 24, &c. And of our Saviour himself, who used a a part (if not the whole) of the 22. Psalm upon the Cross, My God, my God, why hast thou forsaken me, &c. And of the Church of the Jews, and Christian Churches through all times, who have had their Liturgies, as waies and Forms of serving God publickly, and as means to preserve the true Religion from all corruptions in Doctrine. And to these Arguments may be aded one more of common observation, that even when the Minister (or whosoever is the mouth of the rest) prayeth, though in a Form of his own present extemporary effusion, yet at that time all others present are limited to his conceptions, and pray in as stinted a Form, as if what the Minister prays were read out of a Book, or dictated by his Memory.","segments":[{"text":"It is apparent both by the example of Christ, who in St. Luke bids us, when we pray, say, Our Father, &c. (Not only pray after this Pattern, as the words in St. Matthew may be interpreted, but use these very words, When you pray, say, Our Father, &c▪ Luke 11. 2.) and of Iohn Baptist, who taught his Disciples to pray in some Form, though we know not what it is, Luke 11. 1. As also of the Priests under the Law, by Gods appointment, that used a Set Form of blessing the People, Numb. 6. 24, &c. And of our Saviour himself, who used a a part (if not the whole) of the 22. Psalm upon the Cross, My God, my God, why hast thou forsaken me, &c. And of the Church of the Jews, and Christian Churches through all times, who have had their Liturgies, as waies and Forms of serving God publickly, and as means to preserve the true Religion from all corruptions in Doctrine. And to these Arguments may be aded one more of common observation, that even when the Minister (or whosoever is the mouth of the rest) prayeth, though in a Form of his own present extemporary effusion, yet at that time all others present are limited to his conceptions, and pray in as stinted a Form, as if what the Minister prays were read out of a Book, or dictated by his Memory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But how do you prove it lawful to use a Set (as that signifies a prescribed) Form of Prayer?","answer":"It is apparent, 1. By Christs prescribing one, which he would not sure have done, if it had not been lawful to have used it being prescribed; and so also, 2. By the other examples mentioned, which are most of them prescriptions. 3. By the no Objection against the use of them; For sure, if it be lawful to use them, it is lawful to prescribe them at some time, and for some uses, (for that a thing in it self acknowledged, and proved to be lawful, should by being commanded by lawful Authority become unlawful, is very unreasonable, unless lawful Magistrates be the only unlawful things) and at other times to use other liberty is not forbidden, and so hereby there is not any invasion or Tyranny used upon our Christian liberty. 4. By the great benefit that accrues to the Congregation in having discreet well formed Prayers, and so not subject to the temerity and impertinences of the sudden effusions; and the same still in constant use, and so not strange or new to them, but such as in which they may with understanding go along with the Minister, and by the help of their Memory the most ignorant may carry them away for his private use, and generally those that want such helps, are by this means afforded them. And lastly, by the consideration of this one special farther advantage of them, viz. that by means of prescribed Liturgies the Unity of Faith, and Charity is much preserved.","segments":[{"text":"It is apparent, 1. By Christs prescribing one, which he would not sure have done, if it had not been lawful to have used it being prescribed; and so also, 2. By the other examples mentioned, which are most of them prescriptions. 3. By the no Objection against the use of them; For sure, if it be lawful to use them, it is lawful to prescribe them at some time, and for some uses, (for that a thing in it self acknowledged, and proved to be lawful, should by being commanded by lawful Authority become unlawful, is very unreasonable, unless lawful Magistrates be the only unlawful things) and at other times to use other liberty is not forbidden, and so hereby there is not any invasion or Tyranny used upon our Christian liberty. 4. By the great benefit that accrues to the Congregation in having discreet well formed Prayers, and so not subject to the temerity and impertinences of the sudden effusions; and the same still in constant use, and so not strange or new to them, but such as in which they may with understanding go along with the Minister, and by the help of their Memory the most ignorant may carry them away for his private use, and generally those that want such helps, are by this means afforded them. And lastly, by the consideration of this one special farther advantage of them, viz. that by means of prescribed Liturgies the Unity of Faith, and Charity is much preserved.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Well then, supposing these Set Forms to be lawful in themselves, and lawful to be prescribed; whether may any other be used but such?","answer":"Yea doubtless: For the Church being obeyed in the observance of the prescribed Liturgy in publick, permits sometimes (and upon special incidental occasions prescribes) other Forms in the publick Congregation, so it be done prudently, and piously, and reverently, and to Edification; and so also in the Family, or in visitation of the sick, if the particular condition of one or other do require it: and in private, in the Closet, it is not supposed by the Church of England but that every one may ask his own wants in what form of words he shall think fit; which that he may do fitly and reverently, it will not be amiss for him to acquaint himself with the several addresses to God, which the Book of Psalms, and other parts of holy Writ, and all other helps of devotion will afford him, either to use as he finds them fit for the present purpose, or by those patterns to direct and prepare himself to do the like.","segments":[{"text":"Yea doubtless: For the Church being obeyed in the observance of the prescribed Liturgy in publick, permits sometimes (and upon special incidental occasions prescribes) other Forms in the publick Congregation, so it be done prudently, and piously, and reverently, and to Edification; and so also in the Family, or in visitation of the sick, if the particular condition of one or other do require it: and in private, in the Closet, it is not supposed by the Church of England but that every one may ask his own wants in what form of words he shall think fit; which that he may do fitly and reverently, it will not be amiss for him to acquaint himself with the several addresses to God, which the Book of Psalms, and other parts of holy Writ, and all other helps of devotion will afford him, either to use as he finds them fit for the present purpose, or by those patterns to direct and prepare himself to do the like.","proofs":[],"refs":[],"note":"See H’s practical Catechism, p. 239."}],"items":[]}]}],"text":null},{"number":100,"title":"What doth the Preface of the Lords Prayer teach us?","part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface of the Lords Prayer teach us?","answer":"The Preface of the Lords Prayer, which is [Our Father which art in Heaven] teacheth us to draw near to God with holy reverence and confidence, as Children to a Father, able and ready to help us, and that we should pray with and for others.","segments":[{"text":"The Preface of the Lords Prayer, which is [Our Father which art in Heaven] teacheth us to draw near to God with holy reverence and confidence, as Children to a Father, able and ready to help us, and that we should pray with and for others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many parts are there in the Lords Prayer?","answer":"Three, the Preface, the Petitions, and the Conclusion.","segments":[{"text":"Three, the Preface, the Petitions, and the Conclusion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which is the Preface of the Lords Prayer?","answer":"Our Father which art in Heaven.","segments":[{"text":"Our Father which art in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must we draw near to God in Prayer?","answer":"As Children to a Father.","segments":[{"text":"As Children to a Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is that?","answer":"With reverence, and confidence.","segments":[{"text":"With reverence,","proofs":["Psalm 115:3","Malachi 1:6","2 Chronicles 6:13","Psalm 95:6","Daniel 6:10","Psalm 89:7","111:9","Ecclesiastes 5:1–2"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]},{"printed":"Malachi 1:6","osis":["Mal.1.6"]},{"printed":"2 Chronicles 6:13","osis":["2Chr.6.13"]},{"printed":"Psalm 95:6","osis":["Ps.95.6"]},{"printed":"Daniel 6:10","osis":["Dan.6.10"]},{"printed":"Psalm 89:7","osis":["Ps.89.7"]},{"printed":"111:9","osis":["Ps.111.9"]},{"printed":"Ecclesiastes 5:1–2","osis":["Eccl.5.1-Eccl.5.2"]}],"note":null},{"text":"and confidence.","proofs":["1 John 5:14","Ephesians 3:12","Matthew 7:7–12","21:22","John 14:13–14","15:7","16:23–24","1 John 3:22","Romans 8:15"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]},{"printed":"Ephesians 3:12","osis":["Eph.3.12"]},{"printed":"Matthew 7:7–12","osis":["Matt.7.7-Matt.7.12"]},{"printed":"21:22","osis":["Matt.21.22"]},{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"15:7","osis":["John.15.7"]},{"printed":"16:23–24","osis":["John.16.23-John.16.24"]},{"printed":"1 John 3:22","osis":["1John.3.22"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null}],"items":[]},{"question":"Must we come to God with all holy reverence and confidence, because he is our heavenly Father?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What encouragement have we so to do?","answer":"Because he is able and ready to help us, as a Father his Children.","segments":[{"text":"Because he is able and ready to help us, as a Father his Children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what words are his readiness and ability implied?","answer":"His readiness in these words [Our Father] his ability in these [which art in Heaven.]","segments":[{"text":"His readiness in these words [Our Father] his ability in these [which art in Heaven.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do you say, Our Father, and not my Father?","answer":"Because we ought not only to pray by our selves, and for our selves; but with and for others.","segments":[{"text":"Because we ought not only to pray by our selves, and for our selves; but with and for others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we pray for all?","answer":"Yes, excepting those that have sinned the sin unto death.","segments":[{"text":"Yes,","proofs":["1 Timothy 2:1","Genesis 17:18","20:7","1 Kings 13:6","Ezra 6:10"],"refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]},{"printed":"Genesis 17:18","osis":["Gen.17.18"]},{"printed":"20:7","osis":["Gen.20.7"]},{"printed":"1 Kings 13:6","osis":["1Kgs.13.6"]},{"printed":"Ezra 6:10","osis":["Ezra.6.10"]}],"note":null},{"text":"excepting those that have sinned the sin unto death.","proofs":["1 John 5:16"],"refs":[{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"items":[]},{"question":"Must we pray for our enemies?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 5:44"],"refs":[{"printed":"Matthew 5:44","osis":["Matt.5.44"]}],"note":null}],"items":[]},{"question":"Whom must we pray for especially?","answer":"For the Church of God.","segments":[{"text":"For the","proofs":["Ephesians 6:18","Psalm 28:9","122:6"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]},{"printed":"Psalm 28:9","osis":["Ps.28.9"]},{"printed":"122:6","osis":["Ps.122.6"]}],"note":null},{"text":"Church of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And whom must we pray for more particularly?","answer":"For Magistrates and Ministers. 1 Tim. 2. 1. 2 Thes. 3. 1. Heb. 13. 18. Col. 4. 3. Ephes. 6. 18, 19.","segments":[{"text":"For Magistrates and Ministers. 1 Tim. 2. 1. 2 Thes. 3. 1. Heb. 13. 18. Col. 4. 3. Ephes. 6. 18, 19.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not pray for those who are yet unborn?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 17:20"],"refs":[{"printed":"John 17:20","osis":["John.17.20"]}],"note":null}],"items":[]},{"question":"But may we pray for those that are dead and departed out of this life?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why so?","answer":"1. Because we find not any command or example in the Scripture, that Prayers are to be made for souls departed; but have the example of David (that man after Gods own heart) against it. 2. The souls of the righteous in Heaven stand in no need of our Prayers, and the souls of the wicked in Hell can receive no good by them, or by the pretended sacrifice of the Mass.","segments":[{"text":"1. Because we find not any command or example in the Scripture, that Prayers are to be made for souls departed; but have the example of David (that man after Gods own heart) against it. 2. The souls of the righteous in Heaven stand in no need of our Prayers, and the souls of the wicked in Hell can receive no good by them, or by the pretended sacrifice of the Mass.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But where are those souls pretended to be, that are thought, by the Papists, to be profited by their Prayers, and their sacrifice of the Mass?","answer":"In Purgatory.","segments":[{"text":"In Purgatory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If then there be no Purgatory, do not the Papists themselves grant it us, that there are no Prayers to be made for the Dead?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What souls do the Papists tell us must go to Purgatory?","answer":"They tell us that the souls of the impenitent do not go to Purgatory, but to Hell, nor the souls of all Believers, but of some only, viz. of those that did not fully satisfie for their sins in this life.","segments":[{"text":"They tell us that the souls of the impenitent do not go to Purgatory, but to Hell, nor the souls of all Believers, but of some only, viz. of those that did not fully satisfie for their sins in this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of place do they imagine Purgatory to be?","answer":"A place of great pain, where the fore-mentioned souls are tormented till they satisfie Gods Justice, and then being purged fully from sin, they are to be received up into Heaven.","segments":[{"text":"A place of great pain, where the fore-mentioned souls are tormented till they satisfie Gods Justice, and then being purged fully from sin, they are to be received up into Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What difference do they make betwixt Hell and Purgatory?","answer":"They say in Purgatory, the fore-mentioned souls suffer the vengeance of a temporary fire, but in Hell impenitent Unbelievers suffer the vengeance of eternal fire.","segments":[{"text":"They say in Purgatory, the fore-mentioned souls suffer the vengeance of a temporary fire, but in Hell impenitent Unbelievers suffer the vengeance of eternal fire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The Papists profess to believe with us, That the blood of Iesus Christ purgeth and cleanseth us from all our sins: Why then have they invented the fire of Purgatory? If all sins are washed away, and purged by the blood of Christ, what then remains to be purged in this imaginary fire?","answer":"They mock the world in calling it Purgatory, for (according to the Romish Doctrine) it serves not to purge, but to punish souls, and to satisfie Gods Justice; so that it is not a purging, but a pain and a punishment.","segments":[{"text":"They mock the world in calling it Purgatory, for (according to the Romish Doctrine) it serves not to purge, but to punish souls, and to satisfie Gods Justice; so that it is not a purging, but a pain and a punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But can the sufferings of the fore-mentioned Believers in Purgatory, satisfie Gods offended Iustice, so that by the help of the Prayers of the living▪ and the sacrifice of the Mass, they shall be delivered thence, and accounted worthy to be received up into Heaven?","answer":"’Tis impossible that the sufferings of finite and mutable Creatures, which are but of yesterday, should satisfie the offended Justice of the infinite, eternal and unchangeable God: And that their temporary torments, though never so exquisite, should merit for them that far more exceeding and eternal weight of glory, which all shall be partakers of, that are received up into Heaven.","segments":[{"text":"’Tis impossible that the sufferings of finite and mutable Creatures, which are but of yesterday, should satisfie the offended Justice of the infinite, eternal and unchangeable God: And that their temporary torments, though never so exquisite, should merit for them that far more exceeding and eternal weight of glory, which all shall be partakers of, that are received up into Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may it be proved that we are delivered from the whole punishment of sin, temporal and Eternal, by the death of Christ: So that we shall not need to fear their fear, who through fear of Purgatory-fire, are all their life-time subject to bondage; or be affrighted with their big words, who are so hot for this invented fire, as to say, Whosoever believeth not Purgatory shall be tormented in Hell?","answer":"1. Punishment is inflicted because of sin, Iob 4. 8. Prov. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. Being freed from sin, we are not liable to Judgement, 2 Sam. 12. 13. Ier. 4. 14. Ezek. 18. 32. 2. It stands not with the Justice of God, being once fully satisfied, to require a second payment at our hand. Gen. 18. 25. Isa. 53. 10, 11. Mat. 3. 17. 3. Neither will it stand with his glorious Mercy. Luke 1. 77, 78. 2 Cor. 1. 3. Rom. 9. 23. Ephes. 2. 4, 5, 6. 1 Pet. 1. 3. Iude 21. 2 Tim. 1. 18. 4. Nor with the honour of Christ, who is a perfect Redeemer. Tit. 2. 14. Heb. 1. 3. 1 Ioh. 1. 7, 9. and 2. 1, 2. 5. Nor with the price of his Blood. 1. Cor. 6. 20. 1 Pet. 1. 18, 19. Mat. 20. 28. 1 Tim. 2. 6. 6. Nor with our Faith in praying for full pardon of all our debts. Matth. 6. 12. 7. Nor with our peace with God. Rom. 5. 1. 8. Nor yet with right reason, that the guilt of sin should be removed, and yet punishment for sin inflicted.","segments":[{"text":"1. Punishment is inflicted because of sin, Iob 4. 8. Prov. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. Being freed from sin, we are not liable to Judgement, 2 Sam. 12. 13. Ier. 4. 14. Ezek. 18. 32. 2. It stands not with the Justice of God, being once fully satisfied, to require a second payment at our hand. Gen. 18. 25. Isa. 53. 10, 11. Mat. 3. 17. 3. Neither will it stand with his glorious Mercy. Luke 1. 77, 78. 2 Cor. 1. 3. Rom. 9. 23. Ephes. 2. 4, 5, 6. 1 Pet. 1. 3. Iude 21. 2 Tim. 1. 18. 4. Nor with the honour of Christ, who is a perfect Redeemer. Tit. 2. 14. Heb. 1. 3. 1 Ioh. 1. 7, 9. and 2. 1, 2. 5. Nor with the price of his Blood. 1. Cor. 6. 20. 1 Pet. 1. 18, 19. Mat. 20. 28. 1 Tim. 2. 6. 6. Nor with our Faith in praying for full pardon of all our debts. Matth. 6. 12. 7. Nor with our peace with God. Rom. 5. 1. 8. Nor yet with right reason, that the guilt of sin should be removed, and yet punishment for sin inflicted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is not this new invented doctrine of Purgatory contrary to the intendment and design of the Gospel?","answer":"Yes, for the design of the Gospel is to comfort Believers against all their sufferings in this life, with the hope of heavenly glory and happiness, to be enjoyed immediately after their death; see Rom. 15. 4. Ioh. 5. 24. 2 Cor. 5. 1, 2. 1 Thes. 4. 17. Rom. 8. 17. Phil. 1. 23. Rev. 14. 13. Luke 23. 43. and 16. 22, 23. with Mat. 8. 11, 12. Heb. 11. 13, 16. But this new invented Doctrine speaks terrour to all Believers, as being so far from making God full satisfaction for their sins in this life (as some of them are supposed to do by the Papists) that they were never able to make God any satisfaction for them. And therefore must we certainly be all doomed alike to go to Purgatory, that place of so great pain, that the most torturing wheels, and the most ardent fires are nothing in comparison of it, if it be true (which those of that party say) that it is ten times hotter than our fire, and that it differs from Hell-fire, in respect of duration only.","segments":[{"text":"Yes, for the design of the Gospel is to comfort Believers against all their sufferings in this life, with the hope of heavenly glory and happiness, to be enjoyed immediately after their death; see Rom. 15. 4. Ioh. 5. 24. 2 Cor. 5. 1, 2. 1 Thes. 4. 17. Rom. 8. 17. Phil. 1. 23. Rev. 14. 13. Luke 23. 43. and 16. 22, 23. with Mat. 8. 11, 12. Heb. 11. 13, 16. But this new invented Doctrine speaks terrour to all Believers, as being so far from making God full satisfaction for their sins in this life (as some of them are supposed to do by the Papists) that they were never able to make God any satisfaction for them. And therefore must we certainly be all doomed alike to go to Purgatory, that place of so great pain, that the most torturing wheels, and the most ardent fires are nothing in comparison of it, if it be true (which those of that party say) that it is ten times hotter than our fire, and that it differs from Hell-fire, in respect of duration only.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And will not such Doctrine as this be a great scandal, and a Rock of offence to weak Believers, for whom Christ died?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is it not the duty of every one that nameth the name of Christ, to comfort the feeble-minded, and to support the weak?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do not they blaspheme that worthy name, by the which they are called, that break a bruised Reed, and quench the smoaking Flax?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And whoever shall offend one of these little ones which believe in Christ; were it not better for him that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Now therefore, seeing we know these things before, should we not beware lest we also being led away with the error of the wicked, fall from our own stedfastness?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But that we may not as Children be tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; ’Twill highly concern us to be much in reading the Scriptures, and to use all possible means to help us to understand the reading, because there are some things in them hard to be understood, which our Adversaries, the learned of them especially, do wrest for their confirmation of the doctrine of Purgatory, as of their other inventions?","answer":"Object. 1. The Papists glory much in 1 Cor. 3. 11, 12, 13, 14, 15. Read it; Doth this place rightly understood confirm their Doctrine of Purgatory fire? A. No, for if the design of the Apostle be attended unto in this place, we may with more reason call the unlevened bread eaten in the Land of Promise by the Israelites, the very identical bread of affliction really eaten by their Fathers in Egypt, as it was a sign of it; than the fire here mentioned by the Apostle, their material Purgatory fire, which is no sign of any such fond invention.","segments":[{"text":"Object. 1. The Papists glory much in 1 Cor. 3. 11, 12, 13, 14, 15. Read it; Doth this place rightly understood confirm their Doctrine of Purgatory fire? A. No, for if the design of the Apostle be attended unto in this place, we may with more reason call the unlevened bread eaten in the Land of Promise by the Israelites, the very identical bread of affliction really eaten by their Fathers in Egypt, as it was a sign of it; than the fire here mentioned by the Apostle, their material Purgatory fire, which is no sign of any such fond invention.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What therefore is the true sense and meaning of this place?","answer":"If the scope of the place be observed, we shall easily see the meaning of the place to be nothing but this, viz. That the Faith of Christ being the Foundation which our Apostle had laid, and indeed the only one which could possibly be laid: That that which was regularly to be built thereon was constant confession of Christ in despire of afflictions, which like Gold and Silver, &c. would be refined and purified▪ not consumed in the 〈◊〉; but for any doctrine of worldly wisdom, vers. 18. of prudential compliances with the Persecutors, Jews or Gentiles, If any such earthly material were brought in the stead of the formentioned constancy, it should be brought suddenly to the trial; And proving combustible matter, it will not bear that trial (such are the Doctrines of denying Christ when persecuted) and it shall be so far from helping this Gnostick complier to any advantage as the hopes it will, that it shall bring the greatest danger upon him; and if upon timely Repentance, or by his not having actually denyed Christ (for all his superstructing of some erroneous doctrines) he be more mercifully dealt with by Christ, and freed from having his portion with Unbelievers, yet it shall go hard with him, as with one that is involved in a common fire, and hardly escapes out of it. Object. 2. They urge also, 1 Pet. 3. 19. By which also he went and Preached unto the Spirits in Prison; Do you think when this Scripture is rightly considered it will justifie their Opinion of Purgatory fire? A. No▪ 1. Because the Apostle saith that these Spirits that be in Prison, were disobedient in the daies of Noah, vers. 20. And the Papists themselves hold, that disobedient and impenitent persons go to Hell, but the Souls of Believers only to Purgatory; so that this place is nothing at all for Purgatory. 2. Because Christ is not said to Preach in the Prison to the Spirits, but to the Spirits in Prison: The difference betwixt these two expressions is very great; He preached to them in the daies of Noah, who were in Prison in the daies of the Apostles: He Preached to them out of Prison, that are now in Prison; which is nothing to their purpose. Object. 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man, it shall be forgiven him: but whoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come; Hence they argue that some sins shall be forgiven in the world to come. A. Not to be forgiven in this world, nor in the world to come, is as much as, shall never be forgiven; so Matthew explains himself, Mat. 12. 31. And so Mark doth express it, Mark 3. 29. Read the places. Object. 4. They urge Mat. 5. 25, 26. read the place. This Prison, saith Bellarmine, is Purgatory, out of which, after the Debt is paid, the Debtor shall go forth? A. 1. Some understand the place literally, and if it be so understood, it is altogether impertinent to the matter in hand. 2. If the place be taken in a spiritual sense, by the Prison must necessarily be understood Hell (and not Purgatory) whence the Debtor shall never come forth, because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God. 3. And that which may be an argument to them, they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place; see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief, in the literal sense, it is impertinent, and in the spiritual sense it must needs be understood of Hell, whence there is no Redemption.","segments":[{"text":"If the scope of the place be observed, we shall easily see the meaning of the place to be nothing but this, viz. That the Faith of Christ being the Foundation which our Apostle had laid, and indeed the only one which could possibly be laid: That that which was regularly to be built thereon was constant confession of Christ in despire of afflictions, which like Gold and Silver, &c. would be refined and purified▪ not consumed in the 〈◊〉; but for any doctrine of worldly wisdom, vers. 18. of prudential compliances with the Persecutors, Jews or Gentiles, If any such earthly material were brought in the stead of the formentioned constancy, it should be brought suddenly to the trial; And proving combustible matter, it will not bear that trial (such are the Doctrines of denying Christ when persecuted) and it shall be so far from helping this Gnostick complier to any advantage as the hopes it will, that it shall bring the greatest danger upon him; and if upon timely Repentance, or by his not having actually denyed Christ (for all his superstructing of some erroneous doctrines) he be more mercifully dealt with by Christ, and freed from having his portion with Unbelievers, yet it shall go hard with him, as with one that is involved in a common fire, and hardly escapes out of it. Object. 2. They urge also, 1 Pet. 3. 19. By which also he went and Preached unto the Spirits in Prison; Do you think when this Scripture is rightly considered it will justifie their Opinion of Purgatory fire? A. No▪ 1. Because the Apostle saith that these Spirits that be in Prison, were disobedient in the daies of Noah, vers. 20. And the Papists themselves hold, that disobedient and impenitent persons go to Hell, but the Souls of Believers only to Purgatory; so that this place is nothing at all for Purgatory. 2. Because Christ is not said to Preach in the Prison to the Spirits, but to the Spirits in Prison: The difference betwixt these two expressions is very great; He preached to them in the daies of Noah, who were in Prison in the daies of the Apostles: He Preached to them out of Prison, that are now in Prison; which is nothing to their purpose. Object. 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man, it shall be forgiven him: but whoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come; Hence they argue that some sins shall be forgiven in the world to come. A. Not to be forgiven in this world, nor in the world to come, is as much as, shall never be forgiven; so Matthew explains himself, Mat. 12. 31. And so Mark doth express it, Mark 3. 29. Read the places. Object. 4. They urge Mat. 5. 25, 26. read the place. This Prison, saith Bellarmine, is Purgatory, out of which, after the Debt is paid, the Debtor shall go forth? A. 1. Some understand the place literally, and if it be so understood, it is altogether impertinent to the matter in hand. 2. If the place be taken in a spiritual sense, by the Prison must necessarily be understood Hell (and not Purgatory) whence the Debtor shall never come forth, because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God. 3. And that which may be an argument to them, they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place; see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief, in the literal sense, it is impertinent, and in the spiritual sense it must needs be understood of Hell, whence there is no Redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many sorts of Prayers are there?","answer":"Three, viz. Closet, Family and Publick.","segments":[{"text":"Three, viz. Closet, Family and Publick.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Closet-Prayer?","answer":"Entring into our Closet alone, and praying unto our Father in secret.","segments":[{"text":"Entring into our Closet alone, and praying unto our Father in secret.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Closet-Prayer necessary?","answer":"Because those that pray after the manner of Hypocrites, to be seen of men, have their reward: But if, we pray to the Father in secret, our Father which seeth in secret, shall reward us openly","segments":[{"text":"Because those that pray after the manner of Hypocrites, to be seen of men, have their reward: But if, we pray to the Father in secret, our Father which seeth in secret, shall reward us openly","proofs":["Matthew 6:5–6"],"refs":[{"printed":"Matthew 6:5–6","osis":["Matt.6.5-Matt.6.6"]}],"note":null}],"items":[]},{"question":"And must we in our Closet-Prayers pray both for our selves and others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 6:5–6, 9"],"refs":[{"printed":"Matthew 6:5–6, 9","osis":["Matt.6.5-Matt.6.6","Matt.6.9"]}],"note":null}],"items":[]},{"question":"When you say you are to pray for others, what do you mean by it?","answer":"That we ought to pray for all in the Land of the living (which is the only Land of hope) yea, though they be the greatest sinners, and such Prisoners as are bound with the bands and setters of their sins; they are Prisoners of hope, if they have not sinned the sin unto death; and we ought to pray for them.","segments":[{"text":"That we ought to pray for all in the Land of the living (which is the only Land of hope) yea, though they be the greatest sinners, and such Prisoners as are bound with the bands and setters of their sins; they are Prisoners of hope, if they have not sinned the sin unto death; and we ought to pray for them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Family-Prayer?","answer":"Praying in and with our Families for our selves and others.","segments":[{"text":"Praying in and with our Families for our selves and others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why ought we to pray in our Families?","answer":"Because God will pour out his fury upon the Families that call not on his Name, as having on them the mark and brand of the accursed Heathens, Ier. 10. 25.","segments":[{"text":"Because God will pour out his fury upon the Families that call not on his Name, as having on them the mark and brand of the accursed Heathens, Ier. 10. 25.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by Publick-Prayer?","answer":"Praying in and with the publick Assemblies for our selves and others.","segments":[{"text":"Praying in and with the publick Assemblies for our selves and others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Ought not publick prayer to be preferred above all Family-private-prayer?","answer":"Yes, because every particular Believer hath special interest and power with God, and doth prevail with him for all desireable blessings; and a multitude of Believers assembled together in publick, will have a greater interest and power with God in Prayer, than a few met together in a private Family: And therefore publick-prayer ought to be and will be preferred by all that regard their own interest, above any Family-private-prayer whatsoever.","segments":[{"text":"Yes, because every particular Believer hath special interest and power with God, and doth prevail with him for all desireable blessings; and a multitude of Believers assembled together in publick, will have a greater interest and power with God in Prayer, than a few met together in a private Family: And therefore publick-prayer ought to be and will be preferred by all that regard their own interest, above any Family-private-prayer whatsoever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom doth the Preface of the Lords Prayer teach us to pray unto?","answer":"To our Father who is in Heaven.","segments":[{"text":"To our Father who is in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do we by this appellation express our reverence to him, and our Faith in him, that his Goodness, Will, and his Power can grant our requests for our selves and others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But when mention is made of the Father, do you exclude the Son, or the Holy Ghost from being prayed unto?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How and in what order are we to direct our Prayers to the persons of the blessed Trinity? And whether may we not single out any one of the Persons, to whom we may direct more immediately such or such a Prayer?","answer":"The case hath so much difficulty in it, that a short answer must not be expected to so great questions, as are couched in it; yet we will endeavour to give an answer thereunto, as briefly as we can in these following Conclusions: Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel. 1. That in all parts of divine worship, and so in this of Prayer, the Trinity in Unity, and Unity in Trinity is to be worshipped and respected. Or, That we ought so to think of God in Prayer as one in Essence, yet three in Persons: and so as three in Persons, that he is but one in Essence. 2. That we ought so to think in Prayer of some one Person in the Trinity, as thereby to be led to the other two: The Father being in the Son, and the Son in the Father, and the Holy Ghost in them both. 3. That in order, we are first to direct our Prayers to the blessed Father; yet not as first, or chief in honour and dignity above the other two, but as first in order of subsisting: according as the Scripture in two places, where the order of the blessed Persons is set down, the Father is first set down in order of witnessing, 1 Ioh. 5. 7. and invocation and worship, Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity, we are to pitch most usually on the Father, as he to whom we direct our Prayers through the mediation of Christ, and by the help of the Holy Ghost: That is the Rule and method prescribed by Christ, to ask the Father in his Name, Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints: And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits, do the Saints mind and eye the other two Persons, and include them as joyntly worshipped; and therefore in their Prefaces of Prayer they do oftimes mention expresly, that blessed God one in Essence, yet three in Persons, as he to whom they speak; and in the close they subscribe glory to the blessed Father, Son and Spirit, three Persons yet one God, &c. 5. We may single out the Son of God, the Lord Jesus Christ, as he to whom we occasionally present some special request, either by way of Apostrophe, whilst we are directing our Prayers to the Father, or in way of Ejaculation: as did Stephen, Acts 7. 59. Lord Iesus receive my Spirit. And so in the instance of that short prayer of the Converted Thief, Luke 23. 42. Lord, remember me when thou comest into thy Kingdom; and so in that short Prayer of Iacob’s, The Angel which redeemed me from all evil, bless the Lads, Gen. 48. 16. this Angel was Christ: And in more continued and solemn manner did Abraham pray to that Angel, Gen. 18. To him did Iacob pray again, and make supplication, by the space almost of the whole night, and had power over him, Gen. 32. from Verse 24. to the end, compared with Hos. 12. 3, 4. And the Reasons hereof are evident, 1. Because Prayer is a divine worship of God as God; and therefore due to the Son, and so to the Holy Ghost as well as to the Father. Rom. 10. 13, 14. 2. We are Baptized into the Name of the Son, and the Holy Ghost, as well as into the Name of the Father: and therefore both the Son and the Holy Ghost may be particularly and personally invocated, and worshipped as well as the Father. 3. We are to believe in the Son, and so in the Holy Ghost as well as in the Father, and that personally and particularly: and therefore so are to pray to either. That which the Apostle expoundeth of the Gentiles trusting in Christ, Rom. 15. 12. the Prophet expressed of their seeking to him, Isa. 11. 10. So that they are inseparably due to one and the same Christ, upon one and the same ground; see Rom. 10. 13, 14. before mentioned. It is supposed that he on whom men call, he must be believed on, or else he cannot be called upon by any; and when the Apostle in the 13. Verse, mentions the Name of the Lord, as that which is called upon, he in Verse 14. expounds it to be meant of the Lord himself: to call upon the Lords Name, is to call upon himself. 4. The Lord Jesus promiseth that he will do what we ask, Ioh. 16. 23, 24. and therefore he may be sought to do the same; and indeed he proveth himself to be equal with the Father by this argument, because Petitions shall not only be granted in his Name, but by him: Neither doth he make account that this is any disparagement to the Father, but a glorifying of him, and therefore when he saith, Iob. 17. 1. Father glorifie thy Son, he immediately adds, that thy Son also may glorifie thee. What is said to prove that in our Prayers we may single out the Son of God, may serve to prove the same may be done to the Holy Ghost. Obj. Against this which hath been said, it may be objected, we are to ask all we do ask in the Name of Christ; and therefore how can we be said to ask him, or Pray to him? A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name, Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension, saith, In that day ye shall ask me nothing: or (which is all one) Verily, ye shall ask the Father nothing in my Name, but be will give it you. He is glorified as God, in that all is done with God in his Name, and for his Father. For albeit it be sometimes said, For Abraham and David’s sake God will do this or that; yet this is meant in reference to Gods Covenant of Grace with them, and so to Christ properly, in whom that Covenant is ratified, Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place, 1 Cor. 1. 2. Yet surely they brake not that Rule, Iob. 16. 23. They called on the Father in Christs Name, even in their calling upon God in his Name: and Christ as God is also called upon, in that his Father as God is called upon. 2. In all external worship of God, one Person of the Trinity being Named, the other are understood, and are not to be excluded: the Trinity being undivided in worship. 3. If Christ be considered as the Son of God in Essence with the Father, He is he to whom we come, &c. Coming in Prayer to the Father: If considered as Mediator, God incarnate, God and Man, He is he by whom we come to the Father, Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God, He may be, he must be prayed to, which is God and Man in one Person; but is not prayed to as Man, but as God.","segments":[{"text":"The case hath so much difficulty in it, that a short answer must not be expected to so great questions, as are couched in it; yet we will endeavour to give an answer thereunto, as briefly as we can in these following Conclusions: Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel. 1. That in all parts of divine worship, and so in this of Prayer, the Trinity in Unity, and Unity in Trinity is to be worshipped and respected. Or, That we ought so to think of God in Prayer as one in Essence, yet three in Persons: and so as three in Persons, that he is but one in Essence. 2. That we ought so to think in Prayer of some one Person in the Trinity, as thereby to be led to the other two: The Father being in the Son, and the Son in the Father, and the Holy Ghost in them both.","proofs":["John 14:9–10, 16–17","15:26","Isaiah 48:16"],"refs":[{"printed":"John 14:9–10, 16–17","osis":["John.14.9-John.14.10","John.14.16-John.14.17"]},{"printed":"15:26","osis":["John.15.26"]},{"printed":"Isaiah 48:16","osis":["Isa.48.16"]}],"note":null},{"text":"3. That in order, we are first to direct our Prayers to the blessed Father; yet not as first, or chief in honour and dignity above the other two, but as first in order of subsisting: according as the Scripture in two places, where the order of the blessed Persons is set down, the Father is first set down in order of witnessing, 1 Ioh. 5. 7. and invocation and worship, Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity, we are to pitch most usually on the Father, as he to whom we direct our Prayers through the mediation of Christ, and by the help of the Holy Ghost: That is the Rule and method prescribed by Christ, to ask the Father in his Name, Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints: And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits, do the Saints mind and eye the other two Persons, and include them as joyntly worshipped; and therefore in their Prefaces of Prayer they do oftimes mention expresly, that blessed God one in Essence, yet three in Persons, as he to whom they speak; and in the close they subscribe glory to the blessed Father, Son and Spirit, three Persons yet one God, &c. 5. We may single out the Son of God, the Lord Jesus Christ, as he to whom we occasionally present some special request, either by way of Apostrophe, whilst we are directing our Prayers to the Father, or in way of Ejaculation: as did Stephen, Acts 7. 59. Lord Iesus receive my Spirit. And so in the instance of that short prayer of the Converted Thief, Luke 23. 42. Lord, remember me when thou comest into thy Kingdom; and so in that short Prayer of Iacob’s, The Angel which redeemed me from all evil, bless the Lads, Gen. 48. 16. this Angel was Christ: And in more continued and solemn manner did Abraham pray to that Angel, Gen. 18. To him did Iacob pray again, and make supplication, by the space almost of the whole night, and had power over him, Gen. 32. from Verse 24. to the end, compared with Hos. 12. 3, 4. And the Reasons hereof are evident, 1. Because Prayer is a divine worship of God as God;","proofs":["Acts 5:4"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"note":null},{"text":"and therefore due to the Son, and so to the Holy Ghost as well as to the Father. Rom. 10. 13, 14. 2. We are Baptized into the Name of the Son, and the Holy Ghost, as well as into the Name of the Father: and therefore both the Son and the Holy Ghost may be particularly and personally invocated, and worshipped as well as the Father.","proofs":["John 14:1"],"refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"note":null},{"text":"3. We are to believe in the Son, and so in the Holy Ghost as well as in the Father, and that personally and particularly: and therefore so are to pray to either. That which the Apostle expoundeth of the Gentiles trusting in Christ, Rom. 15. 12. the Prophet expressed of their seeking to him, Isa. 11. 10. So that they are inseparably due to one and the same Christ, upon one and the same ground; see Rom. 10. 13, 14. before mentioned. It is supposed that he on whom men call, he must be believed on, or else he cannot be called upon by any; and when the Apostle in the 13. Verse, mentions the Name of the Lord, as that which is called upon, he in Verse 14. expounds it to be meant of the Lord himself: to call upon the Lords Name, is to call upon himself. 4. The Lord Jesus promiseth that he will do what we ask, Ioh. 16. 23, 24. and therefore he may be sought to do the same; and indeed he proveth himself to be equal with the Father by this argument, because Petitions shall not only be granted in his Name, but by him: Neither doth he make account that this is any disparagement to the Father, but a glorifying of him, and therefore when he saith, Iob. 17. 1. Father glorifie thy Son, he immediately adds, that thy Son also may glorifie thee. What is said to prove that in our Prayers we may single out the Son of God, may serve to prove the same may be done to the Holy Ghost. Obj. Against this which hath been said, it may be objected, we are to ask all we do ask in the Name of Christ; and therefore how can we be said to ask him, or Pray to him? A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name, Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension, saith, In that day ye shall ask me nothing: or (which is all one) Verily, ye shall ask the Father nothing in my Name, but be will give it you. He is glorified as God, in that all is done with God in his Name, and for his Father. For albeit it be sometimes said, For Abraham and David’s sake God will do this or that; yet this is meant in reference to Gods Covenant of Grace with them, and so to Christ properly, in whom that Covenant is ratified, Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place, 1 Cor. 1. 2. Yet surely they brake not that Rule, Iob. 16. 23. They called on the Father in Christs Name, even in their calling upon God in his Name: and Christ as God is also called upon, in that his Father as God is called upon. 2. In all external worship of God, one Person of the Trinity being Named, the other are understood, and are not to be excluded: the Trinity being undivided in worship. 3. If Christ be considered as the Son of God in Essence with the Father, He is he to whom we come, &c. Coming in Prayer to the Father: If considered as Mediator, God incarnate, God and Man, He is he by whom we come to the Father, Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God, He may be, he must be prayed to, which is God and Man in one Person; but is not prayed to as Man, but as God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are those Petitions which you offer up to God the Father, Son and Holy Ghost?","answer":"They are Six: In the three first we more immediately respect Gods glory; in the three last our own good.","segments":[{"text":"They are Six: In the three first we more immediately respect Gods glory; in the three last our own good.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":101,"title":"What do we pray for in the first Petition?","part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the first Petition?","answer":"In the first Petition [which is, Hallowed by thy Name] we pray that God would enable us and others, to glorifie him in all that whereby he maketh himself known, and that he would dispose all things to his own glory.","segments":[{"text":"In the first Petition [which is, Hallowed by thy Name] we pray that God would enable us and others, to glorifie him in all that whereby he maketh himself known, and that he would dispose all things to his own glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the first Petition?","answer":"Hallowed be thy Name.","segments":[{"text":"Hallowed be thy Name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to Hallow Gods Name?","answer":"To glorifie him in all that whereby he makes himself known, viz. His Titles, Attributes, Ordinances, Word and Works; all which are explained particularly in the third Commandment.","segments":[{"text":"To glorifie him in all that whereby he makes himself known, viz. His Titles, Attributes, Ordinances, Word and Works; all which are explained particularly in the third Commandment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we to pray that God would enable us and others thus to glorifie him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And that he would dispose all things, in his all-wise over-ruling providence to his own glory?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do we pray in this first Petition, that God may be known to be what be is, and accordingly esteemed, worshipped, and praised in word and deed, throughout the world?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":102,"title":"What do we pray for in the second Petition?","part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the second Petition?","answer":"In the second Petition [which is, Thy Kingdom come] we pray that Satans. Kingdom may be destroyed, that the Kingdom of Grace may be advanced, our selves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastened.","segments":[{"text":"In the second Petition [which is, Thy Kingdom come] we pray that Satans. Kingdom may be destroyed, that the Kingdom of Grace may be advanced, our selves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastened.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the second Petition?","answer":"Thy Kingdom come.","segments":[{"text":"Thy Kingdom come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In this Petition, whose Kingdom do we pray against?","answer":"The Kingdom of Satan.","segments":[{"text":"The Kingdom of Satan.","proofs":["Revelation 10:11"],"refs":[{"printed":"Revelation 10:11","osis":["Rev.10.11"]}],"note":null}],"items":[]},{"question":"How manifold is the Kingdom of Satan?","answer":"Twofold, 1. That within, viz. The rule Satan hath in the hearts of men by Nature. 2. That without, consisting in an open advancement of false Doctrine, Worship, and Prophaneness.","segments":[{"text":"Twofold, 1. That within, viz. The rule Satan hath in the hearts of men by Nature.","proofs":["Ephesians 2:2–3"],"refs":[{"printed":"Ephesians 2:2–3","osis":["Eph.2.2-Eph.2.3"]}],"note":null},{"text":"2. That without, consisting in an open advancement of false Doctrine, Worship, and Prophaneness.","proofs":["Revelation 20:7–8"],"refs":[{"printed":"Revelation 20:7–8","osis":["Rev.20.7-Rev.20.8"]}],"note":null}],"items":[]},{"question":"And are we to pray that the Kingdom of Satan, in both these senses may be destroyed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose Kingdom do we pray for?","answer":"The Kingdom of God.","segments":[{"text":"The Kingdom of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How manifold is the Kingdom of God?","answer":"Twofold: The Kingdom of Grace, and the Kingdom of Glory.","segments":[{"text":"Twofold: The Kingdom of Grace, and the Kingdom of Glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we to pray for in reference to the Kingdome of Grace?","answer":"That it may be advanced.","segments":[{"text":"That it may be advanced.","proofs":["Matthew 24:14","Romans 6:12–14","John 17:9, 11","1 Corinthians 15:25"],"refs":[{"printed":"Matthew 24:14","osis":["Matt.24.14"]},{"printed":"Romans 6:12–14","osis":["Rom.6.12-Rom.6.14"]},{"printed":"John 17:9, 11","osis":["John.17.9","John.17.11"]},{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"note":null}],"items":[]},{"question":"How is the Kingdom of Grace advanced?","answer":"By our selves and others, being brought into it, and kept in it.","segments":[{"text":"By our selves and others, being brought into it, and kept in it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How manifold is the Kingdom of Grace?","answer":"Twofold, 1. That within, viz. The rule which God hath in the hearts of his people by his Word, Grace and Spirit. Rom. 6. 17. Ephes. 2. 5, 6. 2. That without, viz. in an open advancement of the true Religion, and pure worship of God in the Church.","segments":[{"text":"Twofold, 1. That within, viz. The rule which God hath in the hearts of his people by his Word, Grace and Spirit. Rom. 6. 17. Ephes. 2. 5, 6. 2. That without, viz. in an open advancement of the true Religion, and pure worship of God in the Church.","proofs":["Revelation 20:2"],"refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"note":null}],"items":[]},{"question":"What do we pray for in reference to the Kingdom of Glory.","answer":"That it may be hastened.","segments":[{"text":"That it may be hastened.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"items":[]},{"question":"What is the Kingdom of Glory?","answer":"It is that state of bliss and glory in Heaven, wherein the people of God shall dwell with God and Christ hereafter for ever.","segments":[{"text":"It is that state of bliss and glory in Heaven, wherein the people of God shall dwell with God and Christ hereafter for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can our Prayers hasten this?","answer":"We cannot hasten it till Gods appointed time be fully come.","segments":[{"text":"We cannot hasten it till Gods appointed time be fully come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How then are we said so to do?","answer":"We are said to hasten it, 1. In our Expectations. 2. In our Preparations. 3. In our Longings. 4. And in our Prayers for it.","segments":[{"text":"We are said to hasten it, 1. In our Expectations. 2. In our Preparations. 3. In our Longings. 4. And in our Prayers for it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":103,"title":"What do we pray for in the third Petition?","part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the third Petition?","answer":"In the third Petition [which is, Thy will be done on Earth as it is in Heaven] we pray that God by his Grace would make us able and willing to know, obey, and submit to his will in all things, as the Angels do in Heaven.","segments":[{"text":"In the third Petition [which is, Thy will be done on Earth as it is in Heaven] we pray that God by his Grace would make us able and willing to know, obey, and submit to his will in all things, as the Angels do in Heaven.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the third Petition?","answer":"Thy will be done on Earth as it is in Heaven.","segments":[{"text":"Thy will be done on Earth as it is in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is prayed for in this Petition?","answer":"That God would make us able and willing to know, obey, and to submit to Gods Will.","segments":[{"text":"That God would make us able and willing to know, obey, and to submit to Gods Will.","proofs":["Psalm 119:33–36","Deuteronomy 29:29","1 Samuel 3:18","Psalm 39:9","Job 1:21–22","Acts 21:14"],"refs":[{"printed":"Psalm 119:33–36","osis":["Ps.119.33-Ps.119.36"]},{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]},{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]},{"printed":"Psalm 39:9","osis":["Ps.39.9"]},{"printed":"Job 1:21–22","osis":["Job.1.21-Job.1.22"]},{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"note":null}],"items":[]},{"question":"What is it that must make us able and willing to do all this?","answer":"The Grace of God enlightening, and assisting us.","segments":[{"text":"The Grace of God enlightening, and assisting us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to know, obey, and to submit to Gods Will?","answer":"In all things.","segments":[{"text":"In all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Gods Will, which we ought thus to know, obey and submit to?","answer":"We are to know and obey the Will of Gods precept, and that which he is pleased to require of us; and to submit to the Will of Gods providence, or that which he is pleased to do with us, and unto us.","segments":[{"text":"We are to know and obey the Will of Gods precept,","proofs":["Acts 9:6","Micah 6:8"],"refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]},{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null},{"text":"and that which he is pleased to require of us; and to submit to the Will of Gods providence, or that which he is pleased to do with us, and unto us.","proofs":["Romans 1:10","1 Peter 3:17"],"refs":[{"printed":"Romans 1:10","osis":["Rom.1.10"]},{"printed":"1 Peter 3:17","osis":["1Pet.3.17"]}],"note":null}],"items":[]},{"question":"After what manner ought we to do this?","answer":"As the Angels do in Heaven.","segments":[{"text":"As the Angels","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null},{"text":"do in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And ought we as chearfully, unanimously, and impartially to execute Gods commands on Earth as the Angels do in Heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":104,"title":"What do we pray for in the fourth Petition?","part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fourth Petition?","answer":"In the fourth Petition [which is, Give us this day our daily bread] we pray that of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth Petition [which is, Give us this day our daily bread] we pray that of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the fourth Petition?","answer":"Give us this day our daily bread.","segments":[{"text":"Give us this day our daily bread.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we pray for in this Petition?","answer":"We pray that we may receive a competent portion of the good things of this life. Prov. 30. 8.","segments":[{"text":"We pray that we may receive a competent portion of the good things of this life. Prov. 30. 8.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by a competent portion?","answer":"Such a portion as is sufficient and convenient for us, or suitable to our places and conditions here in this life.","segments":[{"text":"Such a portion as is sufficient and convenient for us, or suitable to our places and conditions here in this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are the things in this life then good in themselves?","answer":"Yes, although not the only, or principal good things.","segments":[{"text":"Yes, although not the only, or principal good things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to pray to receive this portion?","answer":"Of Gods free gift. Iam. 1. 17.","segments":[{"text":"Of Gods free gift. Iam. 1. 17.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else do we pray for to enjoy with them?","answer":"Gods blessing.","segments":[{"text":"Gods blessing.","proofs":["1 Timothy 4:4","Proverbs 15:6"],"refs":[{"printed":"1 Timothy 4:4","osis":["1Tim.4.4"]},{"printed":"Proverbs 15:6","osis":["Prov.15.6"]}],"note":null}],"items":[]},{"question":"Do not those then that trade and work for outward things, without praying to God for them, take a wrong course to get them, and to have them with a blessing in a Covenant way?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Proverbs 10:4"],"refs":[{"printed":"Proverbs 10:4","osis":["Prov.10.4"]}],"note":null}],"items":[]},{"question":"And is it not sufficient that we have these outward things, unless we have Gods blessing with them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we say, Give us [this day] our daily bread?","answer":"It is to teach us not to take care for to morrow, and to instruct us that we must pray daily.","segments":[{"text":"It is to teach us not to take care for to morrow, and to instruct us that we must pray daily.","proofs":["Luke 11:3","Matthew 6:34"],"refs":[{"printed":"Luke 11:3","osis":["Luke.11.3"]},{"printed":"Matthew 6:34","osis":["Matt.6.34"]}],"note":null}],"items":[]},{"question":"And why do we pray for Bread?","answer":"It is to teach us to moderate our affections to, and desires after earthly things; and to be content, if we have but necessaries.","segments":[{"text":"It is to teach us to moderate our affections to, and desires after earthly things; and to be content, if we have but necessaries.","proofs":["Matthew 6:31–32","Hebrews 13:5"],"refs":[{"printed":"Matthew 6:31–32","osis":["Matt.6.31-Matt.6.32"]},{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null}],"items":[]},{"question":"In what Petition do we pray for temporal things?","answer":"In this fourth Petition.","segments":[{"text":"In this fourth Petition.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":105,"title":"What do we pray for in the fifth Petition?","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fifth Petition?","answer":"In the fifth Petition [which is, And forgive us our Debts as we forgive our Debtors] we pray that God for Christ’s sake would freely pardon all our sins, which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth Petition [which is, And forgive us our Debts as we forgive our Debtors] we pray that God for Christ’s sake would freely pardon all our sins, which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the fifth Petition?","answer":"Forgive us our Debts, as we forgive our Debtors.","segments":[{"text":"Forgive us our Debts, as we forgive our Debtors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we pray for in this Petition?","answer":"We pray that God would pardon all our sins. Psal. 51. 1.","segments":[{"text":"We pray that God would pardon all our sins. Psal. 51. 1.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do we pray that God would pardon them?","answer":"We pray that God would pardon them freely of his Grace, for the sake and merits of Christ. Rom. 3. 24.","segments":[{"text":"We pray that God would pardon them freely of his Grace, for the sake and merits of Christ. Rom. 3. 24.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are our sins called Debts?","answer":"Because they make us Debtors, liable to the wrath, and offended Justice of God.","segments":[{"text":"Because they make us Debtors, liable to the wrath, and offended Justice of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence have we encouragement to ask of God the forgiveness of our Debts?","answer":"Because we that are infinitely short of his Goodness, do yet forgive our debtors. Mat. 6. 14.","segments":[{"text":"Because we that are infinitely short of his Goodness, do yet forgive our debtors. Mat. 6. 14.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we enabled to forgive others?","answer":"By the Grace of God only.","segments":[{"text":"By the Grace of God only.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner must we forgive others?","answer":"From the heart. Mat. 18. 35.","segments":[{"text":"From the heart. Mat. 18. 35.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must we from the heart forgive others their trespasses, as ever we expect that God should forgive us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ephesians 4:32"],"refs":[{"printed":"Ephesians 4:32","osis":["Eph.4.32"]}],"note":null}],"items":[]}]}],"text":null},{"number":106,"title":"What do we pray for in the sixth Petition?","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the sixth Petition?","answer":"In the sixth Petition [which is, And lead us not into temptation, but deliver us from evil] we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth Petition [which is, And lead us not into temptation, but deliver us from evil] we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the sixth Petition?","answer":"Lead us not into temptation, but deliver us from evil.","segments":[{"text":"Lead us not into temptation, but deliver us from evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is prayed for in this Petition?","answer":"Divers things; 1. That God (if he sees good) would keep us from being tempted to sin.","segments":[{"text":"Divers things; 1. That God (if he sees good) would keep us from being tempted to sin.","proofs":["Luke 22:32–34","2 Samuel 24:1","1 Chronicles 21:1"],"refs":[{"printed":"Luke 22:32–34","osis":["Luke.22.32-Luke.22.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null}],"items":[]},{"question":"How many kinds of temptations be there?","answer":"Two, 1. Of affliction, which have tendency towards sin, if not sanctified. 2. Of enticement unto sin directly; we pray to be kept from both (if God sees good.)","segments":[{"text":"Two, 1. Of affliction, which have tendency towards sin, if not sanctified. 2. Of enticement unto sin directly; we pray to be kept from both (if God sees good.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what do we pray for in reference to both these temptations?","answer":"If it please God to suffer us to be tempted either way, then that he would support us under the affliction, and not suffer us to be taken Captives by Satan, and led into temptation, to be triumphed over by him at his Will.","segments":[{"text":"If it please God to suffer us to be tempted either way, then that he would support","proofs":["Psalm 55:22","2 Corinthians 12:8–9"],"refs":[{"printed":"Psalm 55:22","osis":["Ps.55.22"]},{"printed":"2 Corinthians 12:8–9","osis":["2Cor.12.8-2Cor.12.9"]}],"note":null},{"text":"us under the affliction, and not suffer us to be taken Captives by Satan, and led into temptation, to be triumphed over by him at his Will.","proofs":["Luke 22:31–32","1 Peter 5:8–10","Mark 14:38"],"refs":[{"printed":"Luke 22:31–32","osis":["Luke.22.31-Luke.22.32"]},{"printed":"1 Peter 5:8–10","osis":["1Pet.5.8-1Pet.5.10"]},{"printed":"Mark 14:38","osis":["Mark.14.38"]}],"note":null}],"items":[]},{"question":"Is there any thing more prayed for?","answer":"We pray that God in his due time would deliver us, when we are tempted: That the affliction may be removed, when it is a burden too great for us to bear, and that he would lead Captivity captive, and rescue us out of the hands of Satan.","segments":[{"text":"We pray that God in his due time would deliver us, when we are tempted: That the affliction may be removed, when it is a burden too great for us to bear, and that he would lead Captivity captive, and rescue us out of the hands of Satan.","proofs":["1 Corinthians 10:13","Ephesians 4:8"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":107,"title":"What doth the Conclusion of the Lords Prayer teach us?","part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Conclusion of the Lords Prayer teach us?","answer":"The Conclusion of the Lords Prayer [which is, For thine is the Kingdom, the Power, and the Glory for ever, Amen.] teacheth to take our encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, and Power, and Glory to him; And in testimony of our desire, and assurance to be heard, we say Amen.","segments":[{"text":"The Conclusion of the Lords Prayer [which is, For thine is the Kingdom, the Power, and the Glory for ever, Amen.] teacheth to take our encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, and Power, and Glory to him; And in testimony of our desire, and assurance to be heard, we say Amen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Conclusion of the Lords Prayer?","answer":"For thine is the Kingdom, and the Power, and the Glory for ever, Amen.","segments":[{"text":"For thine is the Kingdom, and the Power, and the Glory for ever, Amen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the Conclusion of the Lords Prayer teach us?","answer":"It teacheth us to take our encouragement in Prayer from God only.","segments":[{"text":"It teacheth us to take our encouragement in Prayer from God only.","proofs":["Daniel 9:18–19"],"refs":[{"printed":"Daniel 9:18–19","osis":["Dan.9.18-Dan.9.19"]}],"note":null}],"items":[]},{"question":"Is this an encouragement to us in Prayer, that the Kingdom, or Rule, or Soveraignty is Gods, and therefore he may give us what he pleaseth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Daniel 4:32, 34–35"],"refs":[{"printed":"Daniel 4:32, 34–35","osis":["Dan.4.32","Dan.4.34-Dan.4.35"]}],"note":null}],"items":[]},{"question":"And that the Power is Gods, and therefore he can do according to and above all our necessities, let our case be what it will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null}],"items":[]},{"question":"And that the Glory belongs to God, and therefore we are encouraged from the glorious excellencies of his nature to expect, and for the furtherance and promoting of his own honour to desire the fulfilling of our requests?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Daniel 4:36–37"],"refs":[{"printed":"Daniel 4:36–37","osis":["Dan.4.36-Dan.4.37"]}],"note":null}],"items":[]},{"question":"What else doth the Conclusion teach us?","answer":"It teacheth us in our Prayers to Praise him, or to joyn praises to our Prayers, by ascribing Kingdom, Power and Glory to him only. 1 Chron. 29. 11, 12, 13.","segments":[{"text":"It teacheth us in our Prayers to Praise him, or to joyn praises to our Prayers, by ascribing Kingdom, Power and Glory to him only. 1 Chron. 29. 11, 12, 13.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is Gods Kingdom, Power and Glory then the matter both of Gods praise, and of our encouragement?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God praised by us in our ascribing all Kingdom, Power and Glory to him, and in extoling his excellencies and Prerogatives?","answer":"Yes. 1 Tim. 6. 15, 16.","segments":[{"text":"Yes. 1 Tim. 6. 15, 16.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long must we thus glorifie, and praise God?","answer":"For ever.","segments":[{"text":"For ever.","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null}],"items":[]},{"question":"And why do we say [Amen] as the Conclusion of this and of all our Prayers?","answer":"In testimony of our desire and assurance to be heard.","segments":[{"text":"In testimony of our desire and assurance to be heard.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is that then the meaning of our saying, Amen, in the close of our Prayers; So let it be, and so it shall be, as such phrases imply both earnestness in desiring, and confidence of speeding?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Psalm 20:5","Isaiah 26:9","2 Corinthians 1:20","Matthew 21:22","Ephesians 3:20–21"],"refs":[{"printed":"Psalm 20:5","osis":["Ps.20.5"]},{"printed":"Isaiah 26:9","osis":["Isa.26.9"]},{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]},{"printed":"Matthew 21:22","osis":["Matt.21.22"]},{"printed":"Ephesians 3:20–21","osis":["Eph.3.20-Eph.3.21"]}],"note":null}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"flavel1692","kind":"commentary","title":"An Exposition of the Assembly’s Catechism","short":null,"aliases":["An Exposition of the Assemblies Catechism","with Practical Inferences from each Question"],"authors":["John Flavel"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1688,"first_published":1692,"adopted":[]},"year":1692,"edition":"Thomas Cockerill’s printing, 1692","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-ass_flavell-john_1692","image":{"url":"/downloads/v1/images/flavel1692.jpg","width":200,"height":250,"alt":"John Flavel, head and shoulders in a skullcap and bands, an engraving","credit":"Engraving by Michael Vandergucht, 1691 (Rijksmuseum)","source":"https://commons.wikimedia.org/wiki/File:Portret_van_John_Flavel,_RP-P-1909-1079.jpg","license":"CC0-1.0"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Exposition of the Assemblies Catechism, with Practical Inferences From each Question. As it was carried on in the Lords Days Exercises in Dartmouth, In the First Year of Liberty, 1688","edition":"Thomas Cockerill’s printing, 1692","published":1692,"place":"London","catalog":["Wing F1160","ESTC R25088"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-ass_flavell-john_1692","pdf":"https://assets.symbolics.dev/720882886c2481b56ec0811d18a01ccd170c91c939186ea5c1a670dc49090bc9/bim_early-english-books-1641-1700_an-exposition-of-the-ass_flavell-john_1692.pdf","sha256":"720882886c2481b56ec0811d18a01ccd170c91c939186ea5c1a670dc49090bc9","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-exposition-of-the-ass_flavell-john_1692/bim_early-english-books-1641-1700_an-exposition-of-the-ass_flavell-john_1692.pdf"},"transcription":{"from":"eebo-tcp:A39662","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-ass_flavell-john_1692","by":"Claude, for cco3","date":"2026-10-28","scope":"the proofs whose verse is quoted after them, each against the KJV’s text of the verse it names and on the scan where they differ; the references A39662 couldn’t read or set out of the Bible; the preface’s first page, which A39662 wants"}]},"license":"public-domain","notes":"John Flavel’s catechetical exercises at Dartmouth in 1688, printed after his death (1691) for Thomas Cockerill in 1692, with a preface and an epistle to the reader by Increase Mather. The preface says Flavel finished only to the second petition of the Lord’s Prayer: the last five questions (103–107) “were done by a ruder hand”. Each of the Shorter Catechism’s questions is an entry, with its answer, and Flavel’s questions and answers, his “inferences” among them, under it; question 4’s attributes, and the parts into which questions 20, 22, 28, 36, 37, 38, 86 and 96 are divided, are entries of their own on the same question. Questions 8 and 46–48 have none; 17 and 18, 40 and 41, 43 and 44, and the commandments’ questions, share one. The printing sets its proofs in the text, each reference after the words it proves and the verse quoted after it: here the reference is the segment’s `proofs`, and the verse a segment without. Imported from EEBO-TCP A39662 by `scripts/import-tcp.mjs` (`--kind commentary`), its spelling kept, and the TCP’s • for what it couldn’t read filled from the scan, all but four (EMENDATIONS.md); not proofread against the scan word by word. The printing’s pages run from 112 to 121 with nothing wanting (page 112’s catchword is page 121’s first word, and its signature I follows H), though the film’s note says pages 113–120 are lacking."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":100,"url":"/api/v1/documents/flavel1692","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"preface","title":"The Preface","text":"That Catechizing is an Ordinance of God, few will doubt, when they consider the Apostles did first lay the Fundamentals of Religion; *Heb.* 6. 1. And *fed Babes with Milk, teaching them the first Principles of the Oracles of God,* Heb. 5. 12. and questionless taught them in that manner, which was most suitable to the Capacity of the Learners, which may well be supposed to be by plain and short questions, and suitable Answers thereunto; and therefore this has been a constant Practice in the Church of God: and the Primitive Church had a Particular appropriated hereunto, whom they called *Catechist.*\n\nAnd so all well-governed and wisely managed Churches, have still maintained and used it, as knowing the necessity and usefulness thereof; for the younger Sort to inform them in the Principles of that Religion whereinto they were Baptized; and for the establishment of the Adult and more aged therein.\n\nHence have issued all those little Composures of all the fundamental Doctrines of Faith and Practice so handled (which we call Catechisms) in the Churches; and particularly in ours, whereof there are many and divers, whose Authors have well deserved for their Endeavours to inform and edify the people thereby.\n\nBut among them all, none excel This little Catechism of the *Assembly,* for Orthodoxy, Fulness, and Method.\n\nAnd because the Answers therein are some of them pretty large, and Treat of the most profound Mysteries of our Religion; therefore several Persons have bestowed their good and laudable Pains, some in descanting more largely, and proving by Scriptural Reasons the Particulars: and one has shewn the harmony thereof with the Articles and Homilies of the Church of *England* (designed, I suppose, to remove the prejudice which some have taken against it). Others have parted the Questions and Answers into several little ones, under each, to make them more intelligible to younger ones, and more easy to be remembred.\n\nAmong whom, Worthy, Orthodox, and Excellent Mr. *Iohn Flavell* may be ranked, who among other of his many and most profitable Labours, applied himself to the chewing of this Bread of Life, or crumbling it into smaller pieces, for the Cenveniency of Children and (indeed) of all; wherein (as in all his other Works) he hath shewn himself a Workman that needs not to be ashamed.\n\nThere needs no other recommendations to this *Posthumus* Piece, but the worthy Author’s Name; he was removed before he had compleatly finished it; he had prepared his Questions and Answers upon the second Petition of the *Lord’s Prayer*; but lived not to propose them in the publick Congregation. God then translated him into his Kingdom of Glory above, while he was so industriously endeavouring to promote the Kingdom of Grace below.\n\nThe other five remaining Questions and Answers (to compleat the Work) were done by a ruder hand; as may easily be discerned by any observant Reader, who will find himself transfer’d from a plain, clear, and delightful Stile, method, and manner, into more rough, disorderly, and unpleasant ones; for who, indeed, could equal this Divine Labourer? Not the Compleater: who would account himself to have made very great Attainments in Divinity and Usefulness, if he were left but a few furlongs behind him.\n\nLet the Reader use and peruse this Piece, and he will see cause to bless God for the Author.\n\nVALE."},{"name":"to-the-reader","title":"To the Reader","text":"The Divine Providence having unexpectedly cast my Lot for a few Days in *Dartmouth,* where that blessed man of God Mr. *John Flavell* did for many years honour Christ, and was honoured by him; I have been favoured with a sight of that most judicious Explication of the *Assemblies Catechism,* which is emitted herewith.\n\nBeing desired to testify my Respect to the worthy Author, by Prefacing this Excellent Labour of his with a few Lines; I can truly say (as sometimes *Beza* of *Calvin*) *Now Mr.* Flavell *is dead, Life will be less sweet, and Death less bitter to me.*\n\nMy heart bleeds to look on this desolate Place, and not to see him, that whilst living, was the glory of it.\n\nBut neither the Author, nor his Writings stand in need of the commendation of others, much less of mine.\n\nHis Works already published have made his Name precious in both *Englands,* and it will be so as long as the Earth shall endure.\n\nThere are some considerations which may cause the *Reader* to expect (and he will not find himself disappointed therein) that which is extraordinary in this little *Manuel*: for the *Author*’s Heart was very much engaged in doing this Service for Christ, in thus feeding his Lambs. And he did himself design the Publication of what is here committed to the Press; and was very desirous (with an holy submission to the Will of God) to have perfected this Work before his Decease; but had strange intimations that he should finish his Course, before that could be done.\n\nWhen he did *viva voce* deliver his Meditations, there were many Enlargements, and lively Passages which are not here inserted: nevertheless here is as much as he thought needful for publick view, not being willing that his Book should be Voluminous.\n\nIn his last Catechetical Exercise concerning *Hallowing the Name of God,* he was exceedingly enlarged; but he must himself go into the Kingdom of Glory, when he intended to have discoursed on that Petition, *Thy Kingdom come.*\n\nHe also began some Meditations on *the Joys of Heaven*: But before he had an opportunity to express what had been in his Heart, the Lord Iesus said unto him, *Enter thou into the Joy of thy Lord.* And thus doth it happen many times to the eminent and holy Servants of God.\n\nAnother Consideration, recommending what comes herewith, is, that it was amongst Mr. *Flavell*’s last Works. The (ἐξόδια ῥήματα) Last Sayings of wise and great Men have been esteemed Oraculous; and the Scripture puts an Emphasis on *the last Words of David,* the sweet singer of *Israel, 2 Sam. 23.1.* Not that those were the last words that ever *David* spake, only they were written not long before his Death, when he was come near Heaven.\n\nSo was what is now put into the *Reader*’s Hand, written by Mr. *Flavell* not long before his translation to the World of Souls, where the Spirits of Iust men are made perfect.\n\nThere was a more than ordinary presence of God with him to his last; and in his last Days, not the last *Sermon* that he preached (which was *June 21. 1691.*) He did more than once surprize his Hearers with an Intimation that, that might be the last time he should speak to them in the Name of the Lord. And was not then the Secret of the Lord with him?\n\n*Dartmouth* will know, and *Devonshire* will know, that there has been a Prophet among them.\n\nAnd now my Soul bleeds to look on the dear Flock of God, which are as Sheep without a Shepherd. The Lord Iesus, the great Shepherd of the Sheep, bave compassion on them, and give them a Shepherd like to his blessed Servant *Flavell,* who did for many years feed them with Knowledge, and with Understanding.\n\nDartmouth, *March* the *21th 1691/2.*\n\nIncrease Mather."}],"clauses":[],"entries":[{"number":1,"title":"Of Man’s Chief End","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Chief End of Man?","answer":"Man’s Chief End is to glorify God, and to enjoy him for ever.","segments":[{"text":"Man’s Chief End is to glorify God, and to enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Seeing a Chief supposeth an inferior End; What is that inferior End for which man was made?","answer":"It was prudently, soberly, and mercifully, to govern, use, and dispose of other Creatures in the Earth, Sea, and Air, over which God gave man the Dominion; And God said, Let us make man in our Image, after our likeness: and let them have domonion over the Fish of the Sea, and over the Fowl of the Air, and over the Cattel, and over all the Earth, and over every creeping thing that creepeth upon the Earth. So Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet.","segments":[{"text":"It was prudently, soberly, and mercifully, to govern, use, and dispose of other Creatures in the Earth, Sea, and Air, over which God gave man the Dominion;","proofs":["Genesis 1:26"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null},{"text":"And God said, Let us make man in our Image, after our likeness: and let them have domonion over the Fish of the Sea, and over the Fowl of the Air, and over the Cattel, and over all the Earth, and over every creeping thing that creepeth upon the Earth.","proofs":[],"refs":[],"note":null},{"text":"So","proofs":["Psalm 8:6"],"refs":[{"printed":"Psalm 8:6","osis":["Ps.8.6"]}],"note":null},{"text":"Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then is to be thought of those men, who being wholly intent upon inferior things, forget and neglect their principal End?","answer":"They are dead whilst they live, But she that liveth in pleasure, is dead whilst she liveth. They have their Portion in this Life, From men of the world which have their Portion in this Life, and their end is destruction; Whose end is destruction.","segments":[{"text":"They are dead whilst they live,","proofs":["1 Timothy 5:6"],"refs":[{"printed":"1 Timothy 5:6","osis":["1Tim.5.6"]}],"note":null},{"text":"But she that liveth in pleasure, is dead whilst she liveth.","proofs":[],"refs":[],"note":null},{"text":"They have their Portion in this Life,","proofs":["Psalm 17:14"],"refs":[{"printed":"Psalm 17:14","osis":["Ps.17.14"]}],"note":null},{"text":"From men of the world which have their Portion in this Life,","proofs":[],"refs":[],"note":null},{"text":"and their end is destruction;","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null},{"text":"Whose end is destruction.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can man glorifie God, seeing he is perfectly glorious in himself?","answer":"Man cannot glorifie God by adding any new degree of glory to him. If thou be righteous, what givest thou him? but by manifesting his glory with the Lips; Whoso offereth praise, glorifieth me; or with the life, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven.","segments":[{"text":"Man cannot glorifie God by adding any new degree of glory to him.","proofs":["Job 35:7"],"refs":[{"printed":"Job 35:7","osis":["Job.35.7"]}],"note":null},{"text":"If thou be righteous, what givest thou him?","proofs":[],"refs":[],"note":null},{"text":"but by manifesting his glory with the Lips;","proofs":["Psalm 50:23"],"refs":[{"printed":"Psalm 50:23","osis":["Ps.50.23"]}],"note":null},{"text":"Whoso offereth praise, glorifieth me;","proofs":[],"refs":[],"note":null},{"text":"or with the life,","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists the enjoyment of God?","answer":"It consists, first, In the facial vision of him in Heaven. Secondly, In full conformity to him. But we know that when he shall appear, we shall be like him, for we shall see him as he is. Thirdly, In that full satisfaction which results from both the former, I shall be satisfied when I awake with thy likeness.","segments":[{"text":"It consists, first, In the facial vision of him in Heaven. Secondly, In full conformity to him.","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null},{"text":"But we know that when he shall appear, we shall be like him, for we shall see him as he is. Thirdly,","proofs":[],"refs":[],"note":null},{"text":"In that full satisfaction which results from both the former,","proofs":["Psalm 17:15"],"refs":[{"printed":"Psalm 17:15","osis":["Ps.17.15"]}],"note":null},{"text":"I shall be satisfied when I awake with thy likeness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can none enjoy him in Heaven, who do not glorifie him on Earth?","answer":"No adult person can Scripturally expect happiness in Heaven, without holiness on Earth. And holiness, without which no man shall see the Lord. Whom he justified, them he also glorified.","segments":[{"text":"No adult person can Scripturally expect happiness in Heaven, without holiness on Earth.","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null},{"text":"And holiness, without which no man shall see the Lord.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Whom he justified, them he also glorified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How comes the glory and enjoyment of God our Chief End?","answer":"He is our Master, and rightful Owner, and Benefactor; we receive our Being and Preservation from him; Of him, and through him, and therefore to him be all Things;","segments":[{"text":"He is our Master, and rightful Owner, and Benefactor; we receive our Being and Preservation from him; Of him, and through him, and therefore to him be all Things;","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"items":[]},{"question":"Do all men make God their chief End?","answer":"No, they do not; some make their sensual Pleasure their chief End. Whose God is their Belly; and some the World, Mortifie therefore your members which are upon the Earth, and Covetousness, which is Idolatry.","segments":[{"text":"No, they do not; some make their sensual Pleasure their chief End.","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null},{"text":"Whose God is their Belly;","proofs":[],"refs":[],"note":null},{"text":"and some the World,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"Mortifie therefore your members which are upon the Earth, and Covetousness, which is Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Signs of a man’s making himself his chief End?","answer":"Those make themselves their chief End, who ascribe the glory of what they have, or do, to themselves, and not to God, The King spake and said, Is not this great Babylon which I have built? For he saith, By the strength of my hand have I done it; and by my wisdom, for I am prudent; therefore they sacrifice to their own net, and burn Incense unto their Drag.","segments":[{"text":"Those make themselves their chief End, who ascribe the glory of what they have, or do, to themselves, and not to God,","proofs":["Daniel 4:30"],"refs":[{"printed":"Daniel 4:30","osis":["Dan.4.30"]}],"note":null},{"text":"The King spake and said, Is not this great Babylon which I have built?","proofs":["Isaiah 10:18"],"refs":[{"printed":"Isaiah 10:18","osis":["Isa.10.18"]}],"note":null},{"text":"For he saith, By the strength of my hand have I done it; and by my wisdom, for I am prudent; therefore they sacrifice to their own net, and burn Incense unto their Drag.","proofs":["Habakkuk 1:16"],"refs":[{"printed":"Habakkuk 1:16","osis":["Hab.1.16"]}],"note":null}],"items":[]},{"question":"Why are the glorifying and enjoying of God put together, as making up our chief End?","answer":"Because no man can glorifie God, that takes him not for his God; and none takes him for his God, that takes him not for his Supream Good; and both these being essentially included in this Notion of the chief End, are therefore justly put together.","segments":[{"text":"Because no man can glorifie God, that takes him not for his God; and none takes him for his God, that takes him not for his Supream Good; and both these being essentially included in this Notion of the chief End, are therefore justly put together.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Truth inferr’d from hence?","answer":"That God hath dignified Man above all other Creatures on Earth, in giving him a capacity of glorifying God here, and of enjoying him hereafter.","segments":[{"text":"That God hath dignified Man above all other Creatures on Earth, in giving him a capacity of glorifying God here, and of enjoying him hereafter.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second truth inferr’d hence?","answer":"That the Soul of man is not annihilated by Death, but advanced by it. To die is gain. Having a desire to depart, and to be with Christ, which is far better.","segments":[{"text":"That the Soul of man is not annihilated by Death, but advanced by it.","proofs":["Philippians 1:21"],"refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"note":null},{"text":"To die is gain.","proofs":["Philippians 1:23"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"Having a desire to depart, and to be with Christ, which is far better.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third truth inferr’d hence?","answer":"That it is the duty and wisdom of every Christian to renounce, deny, and forsake all inferior Interests and Enjoyments when they come in competition with the glory of God, and our enjoyment of him. So likewise whosoever he be of you, that forsaketh not all that he hath, cannot be my Disciple.","segments":[{"text":"That it is the duty and wisdom of every Christian to renounce, deny, and forsake all inferior Interests and Enjoyments when they come in competition with the glory of God, and our enjoyment of him.","proofs":["Luke 14:33"],"refs":[{"printed":"Luke 14:33","osis":["Luke.14.33"]}],"note":null},{"text":"So likewise whosoever he be of you, that forsaketh not all that he hath, cannot be my Disciple.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inferrence hence?","answer":"That we are to abhor and renounce all those Doctrines and Practices that debase the glory of God, and exalt and magnifie the Creature.","segments":[{"text":"That we are to abhor and renounce all those Doctrines and Practices that debase the glory of God, and exalt and magnifie the Creature.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":2,"title":"Of the Scriptures as our Rule","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given to direct us, how we may glorifie and enjoy him?","answer":"The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only rule to direct us, how we may glorify and enjoy him.","segments":[{"text":"The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only rule to direct us, how we may glorify and enjoy him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How can the Scriptures be called the Word of God, seeing the things contained therein, were spoken and written by men?","answer":"They are truly and properly called the Word of God, because they came not by the Will of Man, but holy Men of God spoke as they were moved by the Holy Ghost,","segments":[{"text":"They are truly and properly called the Word of God, because they came not by the Will of Man, but holy Men of God spoke as they were moved by the Holy Ghost,","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"items":[]},{"question":"What are the principal Arguments to persuade us that the Scriptures are of Divine Authority, and Inspiration?","answer":"Three things especially convince us. First The Holiness of the Doctrine therein contained. Secondly, The awful efficacy thereof on the Soul. Thirdly, The uncontroulable Miracles by which they are sealed, put it beyond all rational doubt, that they are the very Word of God.","segments":[{"text":"Three things especially convince us. First The Holiness of the Doctrine therein contained. Secondly, The awful efficacy thereof on the Soul. Thirdly, The uncontroulable Miracles by which they are sealed, put it beyond all rational doubt, that they are the very Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Holiness of the Scriptures? and how doth that prove them to be God’s Word?","answer":"The Holiness of the Scriptures doth appear in two things. First, In commanding and encouraging whatsoever is pure, and holy; Whatsoever things are pure. Secondly. In forbidding all unholiness, under pain of Damnation, Know ye not, that the unrighteous shall not inherit the Kingdom of God, &c. This shews that they came not from Satan, being cross to his design; nor from men, it being against his corrupt nature; and therefore from God only.","segments":[{"text":"The Holiness of the Scriptures doth appear in two things. First, In commanding and encouraging whatsoever is pure, and holy;","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null},{"text":"Whatsoever things are pure. Secondly.","proofs":[],"refs":[],"note":null},{"text":"In forbidding all unholiness, under pain of Damnation,","proofs":["1 Corinthians 6:9"],"refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"note":null},{"text":"Know ye not, that the unrighteous shall not inherit the Kingdom of God,","proofs":[],"refs":[],"note":null},{"text":"&c. This shews that they came not from Satan, being cross to his design; nor from men, it being against his corrupt nature; and therefore from God only.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their Authority and Efficacy on the Soul? and how doth that prove them Divine?","answer":"Their Authority and Efficacy on the Soul, consists in three Things: First, In the power they have to search and discover the secrets of men. The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, of the Ioynts and Marrow; and is a discerner of the thoughts and intents of the heart. Secondly, In their converting Efficacy, changing and renewing the Soul. The Law of the Lord is perfect, converting the Soul. Thirdly, In their chearing and restoring Efficacy, when the Soul is cast down under any inward or outward trouble. The Statutes of the Lord are right, rejoycing the Heart. No humane Power can do such things as these. Sanctify them through thy truth, thy word is truth.","segments":[{"text":"Their Authority and Efficacy on the Soul, consists in three Things: First, In the power they have to search and discover the secrets of men.","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null},{"text":"The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, of the Ioynts and Marrow; and is a discerner of the thoughts and intents of the heart. Secondly,","proofs":[],"refs":[],"note":null},{"text":"In their converting Efficacy, changing and renewing the Soul.","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"The Law of the Lord is perfect, converting the Soul. Thirdly,","proofs":[],"refs":[],"note":null},{"text":"In their chearing and restoring Efficacy, when the Soul is cast down under any inward or outward trouble.","proofs":["Psalm 19:8"],"refs":[{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"note":null},{"text":"The Statutes of the Lord are right, rejoycing the Heart.","proofs":[],"refs":[],"note":null},{"text":"No humane Power can do such things as these.","proofs":["John 17:17"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"Sanctify them through thy truth, thy word is truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do Miracles confirm it?","answer":"Because all proper Miracles are wrought only by the hand of God, And no man can do these miracles that thou doest, except God be with him; and so are his seal to whatsoever he affixes them, and it consists not with his truth and holiness to set it to a forgery.","segments":[{"text":"Because all proper Miracles are wrought only by the hand of God,","proofs":["John 3:2"],"refs":[{"printed":"John 3:2","osis":["John.3.2"]}],"note":null},{"text":"And no man can do these miracles that thou doest, except God be with him; and so are his seal to whatsoever he affixes them, and it consists not with his truth and holiness to set it to a forgery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the end of writing the word?","answer":"That the Church to the end of the world might have a sure, known, standing Rule to try and judge all things by, and not to be left to the uncertainty of Traditions: Search the Scriptures, for in them ye think ye have Eternal Life, and they are they which testify of me.","segments":[{"text":"That the Church to the end of the world might have a sure, known, standing Rule to try and judge all things by, and not to be left to the uncertainty of Traditions:","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"Search the Scriptures, for in them ye think ye have Eternal Life, and they are they which testify of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not the Authority of the Scriptures depend on the Church▪ Fathers and Councils?","answer":"No, the Scriptures are not built on the Authority of the Church, but the Church on them. And are built on the Foundations of the Apostles and Prophets, Iesus Christ himself being the chief Corner Stone. And for Councils and Fathers, the Scriptures are not to be tried by them; but they by the Scriptures. To the Law, and to the Testimony; if they speak not according to this word, ’tis because there is no light in them.","segments":[{"text":"No, the Scriptures are not built on the Authority of the Church, but the Church on them.","proofs":["Ephesians 2:19–20"],"refs":[{"printed":"Ephesians 2:19–20","osis":["Eph.2.19-Eph.2.20"]}],"note":null},{"text":"And are built on the Foundations of the Apostles and Prophets, Iesus Christ himself being the chief Corner Stone.","proofs":[],"refs":[],"note":null},{"text":"And for Councils and Fathers, the Scriptures are not to be tried by them; but they by the Scriptures.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"To the Law, and to the Testimony; if they speak not according to this word, ’tis because there is no light in them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may be fairly inferr’d from this Proposition, That the Scriptures are the word of God?","answer":"Three things may be thence inferr’d, First, The perfection of the Scriptures, which being the only rule given by God, must therefore be perfect. Secondly, That it is the right of common People to read them. Search the Scriptures. These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and search the Scriptures daily, whether those things were so. Thirdly, That we owe no obedience to the Injunctions of men, farther than they are sufficiently warranted by the written Word. But in vain do they worship me, teaching for Doctrines the Commandments of Men.","segments":[{"text":"Three things may be thence inferr’d, First, The perfection of the Scriptures, which being the only rule given by God, must therefore be perfect. Secondly, That it is the right of common People to read them.","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"Search the Scriptures.","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and search the Scriptures daily, whether those things were so. Thirdly,","proofs":[],"refs":[],"note":null},{"text":"That we owe no obedience to the Injunctions of men, farther than they are sufficiently warranted by the written Word.","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"But in vain do they worship me, teaching for Doctrines the Commandments of Men.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":3,"title":"Of Faith and Obedience","part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach what Man is to believe concerning God, and what duty God requires of Man.","segments":[{"text":"The Scriptures principally teach what Man is to believe concerning God, and what duty God requires of Man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is Faith conjoyned with Obedience, and put before it?","answer":"Because Faith is the principle from whence all Obedience flows, and no man can perform any duty aright in the estate of unbelief. But without Faith it is impossible to please him; for he that cometh to God, must believe that he is.","segments":[{"text":"Because Faith is the principle from whence all Obedience flows, and no man can perform any duty aright in the estate of unbelief.","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"But without Faith it is impossible to please him; for he that cometh to God, must believe that he is.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can there be no saving Faith where the Scriptures are not known and preached?","answer":"No; for the Apostle saith, How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? And So then, Faith cometh by hearing, and hearing by the Word of God.","segments":[{"text":"No; for the Apostle saith,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent?","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"So then, Faith cometh by hearing, and hearing by the Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not we bound to believe what Learned men teach us, as Points of Faith, though the things they teach be not contained in the Word of God?","answer":"No, if the things they teach be not contained expresly, or by necessary consequence in the Word of God, we are not obliged to believe them as points of Faith. To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no light in them. Though we, or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. And Christ hath charged us, To call no man Master, for one is your Master, even Christ.","segments":[{"text":"No, if the things they teach be not contained expresly, or by necessary consequence in the Word of God, we are not obliged to believe them as points of Faith.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no light in them.","proofs":["Galatians 1:8"],"refs":[{"printed":"Galatians 1:8","osis":["Gal.1.8"]}],"note":null},{"text":"Though we, or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed.","proofs":[],"refs":[],"note":null},{"text":"And Christ hath charged us,","proofs":["Matthew 23:10"],"refs":[{"printed":"Matthew 23:10","osis":["Matt.23.10"]}],"note":null},{"text":"To call no man Master, for one is your Master, even Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there some things in Scripture more excellent than others; Because it’s said, the Scriptures principally teach matters of Faith and Duty?","answer":"Every part of Scripture is alike pure; Every word of God is pure, and of equal authority, but not of equal weight; as several pieces of Gold are alike pure, and of the same stamp, but not of equal value.","segments":[{"text":"Every part of Scripture is alike pure;","proofs":["Proverbs 30:5"],"refs":[{"printed":"Proverbs 30:5","osis":["Prov.30.5"]}],"note":null},{"text":"Every word of God is pure,","proofs":[],"refs":[],"note":null},{"text":"and of equal authority, but not of equal weight; as several pieces of Gold are alike pure, and of the same stamp, but not of equal value.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may be inferred hence for Use?","answer":"First, Hence ’tis our duty to examine what we hear, by the Word; and not receive any Doctrine, because men confidently affirm it, but because the Scriptures require it. These were more noble than those of Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures daily, whether these things were so. Secondly, That Christian Religion is not notional, but practical; and that impractical Faith saves no man, Faith without Works is dead.","segments":[{"text":"First, Hence ’tis our duty to examine what we hear, by the Word; and not receive any Doctrine, because men confidently affirm it, but because the Scriptures require it.","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"These were more noble than those of Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures daily, whether these things were so. Secondly,","proofs":[],"refs":[],"note":null},{"text":"That Christian Religion is not notional, but practical; and that impractical Faith saves no man,","proofs":["James 2:20"],"refs":[{"printed":"James 2:20","osis":["Jas.2.20"]}],"note":null},{"text":"Faith without Works is dead.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":4,"title":"God is a Spirit","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is God?","answer":"God is a Spirit, Infinite, Eternal and Unchangeable in his Being, Wisdom, Power, Holiness, Iustice, Goodness and Truth.","segments":[{"text":"God is a Spirit, Infinite, Eternal and Unchangeable in his Being, Wisdom, Power, Holiness, Iustice, Goodness and Truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Can the Nature of God be defined, so as men may express properly and strictly what God is?","answer":"No: Canst thou by searching find out God? canst thou find out the Almighty unto perfection? We do then conceive most rightly of God, when we acknowledge him to be unconceiveable; and therefore one being ask’d the question, what God is? answered rightly▪ If I fully knew that, I should be a God my self; for God only knows his own Essence.","segments":[{"text":"No:","proofs":["Job 11:7"],"refs":[{"printed":"Job 11:7","osis":["Job.11.7"]}],"note":null},{"text":"Canst thou by searching find out God? canst thou find out the Almighty unto perfection?","proofs":[],"refs":[],"note":null},{"text":"We do then conceive most rightly of God, when we acknowledge him to be unconceiveable; and therefore one being ask’d the question, what God is? answered rightly▪ If I fully knew that, I should be a God my self; for God only knows his own Essence.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways are there by which men may know and describe the Nature of God, tho still with imperfect Knowledge?","answer":"There are two ways of knowing God in this Life. First, By way of affirmation; affirming that of God by way of eminence, which is excellent in the Creature; as when we affirm him to be Wise, Good, Merciful, &c. Secondly, By way of Negation, when we remove from God in our Conceptions all that is imperfect in the Creature: so we say God is Immense, Infinite, Immutable; and in this sense we also call him a Spirit, (i. e.) he is not a gross corporeal Substance.","segments":[{"text":"There are two ways of knowing God in this Life. First, By way of affirmation; affirming that of God by way of eminence, which is excellent in the Creature; as when we affirm him to be Wise, Good, Merciful, &c. Secondly, By way of Negation, when we remove from God in our Conceptions all that is imperfect in the Creature: so we say God is Immense, Infinite, Immutable; and in this sense we also call him a Spirit, (i. e.) he is not a gross corporeal Substance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many sorts of Spirits are there? And of which sort is God?","answer":"There be two sorts of Spirits, created, and finite; as Angels, and the Souls of Men are. Secondly, Uncreated, and Infinite; and such a Spirit God only is, infinitely above all other Spirits.","segments":[{"text":"There be two sorts of Spirits, created, and finite; as Angels, and the Souls of Men are. Secondly, Uncreated, and Infinite; and such a Spirit God only is, infinitely above all other Spirits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If God be a Spirit, in what sense are we to understand all those Scriptures, which speak of the Eyes of the Lord, the Ears and Hand of God?","answer":"We are to understand them as Expressions of God, in condescention to the weakness of our understandings; even as the Glory of Heaven is exprest to us in Scripture by a City, and the Royal Feast. These shadows are useful to us whilst we are in the Body; but we shall know him in Heaven after a more perfect manner.","segments":[{"text":"We are to understand them as Expressions of God, in condescention to the weakness of our understandings; even as the Glory of Heaven is exprest to us in Scripture by a City, and the Royal Feast. These shadows are useful to us whilst we are in the Body; but we shall know him in Heaven after a more perfect manner.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may be inferr’d from the Spiritual Nature of God?","answer":"Hence learn, that it is both sinful and dangerous to frame an Image or Picture of God. Who can make an Image of his Soul? which yet is not so perfect a Spirit as God is? And as it is sinful to attempt it, so it is impossible to do it; Take ye therefore good heed unto your selves; for ye saw no manner of Similitude, on the day that the Lord spoke to you in Horeb out of the midst of the Fire; lest ye corrupt your selves, and make you a graven Image, the similitude of any figure, &c.","segments":[{"text":"Hence learn, that it is both sinful and dangerous to frame an Image or Picture of God. Who can make an Image of his Soul? which yet is not so perfect a Spirit as God is? And as it is sinful to attempt it, so it is impossible to do it;","proofs":["Deuteronomy 4:15–16"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"Take ye therefore good heed unto your selves; for ye saw no manner of Similitude, on the day that the Lord spoke to you in Horeb out of the midst of the Fire; lest ye corrupt your selves, and make you a graven Image, the similitude of any figure,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else may be inferr’d from thence?","answer":"That our Souls are the most noble and excellent part of us which most resembles God; and therefore our chief regard and care should be for them, whatever becomes of the vile Body, For what is a man profited if he gain the whole world, and lose his own Soul? Or what shall a man give in Exchange for his Soul?","segments":[{"text":"That our Souls are the most noble and excellent part of us which most resembles God; and therefore our chief regard and care should be for them, whatever becomes of the vile Body,","proofs":["Matthew 16:26"],"refs":[{"printed":"Matthew 16:26","osis":["Matt.16.26"]}],"note":null},{"text":"For what is a man profited if he gain the whole world, and lose his own Soul? Or what shall a man give in Exchange for his Soul?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What further Truth may be inferr’d hence?","answer":"That men should beware of spiritual Sins, as well as of gross and outward Sins; for there is a filthiness of the Spirit, as well as of the Flesh. Let us cleanse our selves from all filthiness of flesh and spirit; and as God sees them, so he greatly abhors them, as Sins that defile the noblest part of man, on which he stamp’d his own Image.","segments":[{"text":"That men should beware of spiritual Sins, as well as of gross and outward Sins; for there is a filthiness of the Spirit, as well as of the Flesh.","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null},{"text":"Let us cleanse our selves from all filthiness of flesh and spirit; and as God sees them, so he greatly abhors them, as Sins that defile the noblest part of man, on which he stamp’d his own Image.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What also may be inferr’d from hence?","answer":"Hence we learn, that spiritual Worship is most agreeable to his Nature and Will; and the more spiritual it is, the more acceptable it will be to him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. Externals in worship are of little regard with God; as places, habits, gestures, &c. Apply this, First, To Superstitious men, Secondly, To Children that say a Prayer, but mind not to whom, nor what they say.","segments":[{"text":"Hence we learn, that spiritual Worship is most agreeable to his Nature and Will; and the more spiritual it is, the more acceptable it will be to him.","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"God is a Spirit, and they that worship him, must worship him in Spirit and in Truth.","proofs":[],"refs":[],"note":null},{"text":"Externals in worship are of little regard with God; as places, habits, gestures, &c. Apply this, First, To Superstitious men,","proofs":["Isaiah 66:1–3"],"refs":[{"printed":"Isaiah 66:1–3","osis":["Isa.66.1-Isa.66.3"]}],"note":null},{"text":"Secondly,","proofs":[],"refs":[],"note":null},{"text":"To Children that say a Prayer, but mind not to whom, nor what they say.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":5,"title":"Of God’s Infinity","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is the sense and meaning of this Word [Infinity?]","answer":"It signifies that which hath no bounds or limits, within which it is contained, as all created things are.","segments":[{"text":"It signifies that which hath no bounds or limits, within which it is contained, as all created things are.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In how many respects is God infinite?","answer":"God is infinite or boundless in three respects. First, In respect of the perfection of his Nature; his Wisdom▪ Power, and Holiness, exceed all measures and limits; as There is none holy as the Lord, &c. Secondly, In respect of time and place; no time can measure him, Thus saith the high and lofty one, that inhabiteth Eternity, Behold the Heaven of heavens cannot contain thee, how much less this House which I have built? The Heaven of heavens contains all created Beings; but not the Creator. Thirdly, In respect of his Incomprehensibleness, by the understanding of all creatures. Canst thou by searching find out God? canst thou find out the Almighty to perfection?","segments":[{"text":"God is infinite or boundless in three respects. First, In respect of the perfection of his Nature; his Wisdom▪ Power, and Holiness, exceed all measures and limits; as","proofs":["1 Samuel 2:2"],"refs":[{"printed":"1 Samuel 2:2","osis":["1Sam.2.2"]}],"note":null},{"text":"There is none holy as the Lord,","proofs":[],"refs":[],"note":null},{"text":"&c. Secondly, In respect of time and place; no time can measure him,","proofs":["Isaiah 57:15"],"refs":[{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"Thus saith the high and lofty one, that inhabiteth Eternity,","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null},{"text":"Behold the Heaven of heavens cannot contain thee, how much less this House which I have built?","proofs":[],"refs":[],"note":null},{"text":"The Heaven of heavens contains all created Beings; but not the Creator. Thirdly, In respect of his Incomprehensibleness, by the understanding of all creatures.","proofs":["Job 11:7"],"refs":[{"printed":"Job 11:7","osis":["Job.11.7"]}],"note":null},{"text":"Canst thou by searching find out God? canst thou find out the Almighty to perfection?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If God be thus Infinite, and no understanding can comprehend him, How then is it said in 1 John 3.2. We shall see him as he is?","answer":"The meaning is not, that glorified Saints shall comprehend God in their understandings; but that they shall have a true apprehensive Knowledge, though not a comprehensive Knowledge of God: and that we shall see him immediately, and not as we do now thorow a glass darkly.","segments":[{"text":"The meaning is not, that glorified Saints shall comprehend God in their understandings; but that they shall have a true apprehensive Knowledge, though not a comprehensive Knowledge of God: and that we shall see him immediately, and not as we do now thorow a glass darkly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Lesson to be learnt from God’s Infinity?","answer":"That therefore men should tremble to sin even in secret. If I say, surely the darkness shall cover me, even the Night shall be light about me.","segments":[{"text":"That therefore men should tremble to sin even in secret.","proofs":["Psalm 139:11"],"refs":[{"printed":"Psalm 139:11","osis":["Ps.139.11"]}],"note":null},{"text":"If I say, surely the darkness shall cover me, even the Night shall be light about me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from hence?","answer":"The second Instruction is, That there is an infinite evil in sin, objectively consider’d, as it is committed against an Infinite God; and therefore it deserves Eternal Punishment; and no satisfaction can possibly be made for it, but by the Blood of Christ. Forasmuch as ye know that ye were not redeemed with corruptible things, as Silver and Gold — but with the precious Blood of Christ.","segments":[{"text":"The second Instruction is, That there is an infinite evil in sin, objectively consider’d, as it is committed against an Infinite God; and therefore it deserves Eternal Punishment; and no satisfaction can possibly be made for it, but by the Blood of Christ.","proofs":["1 Peter 1:18"],"refs":[{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]}],"note":null},{"text":"Forasmuch as ye know that ye were not redeemed with corruptible things, as Silver and Gold — but with the precious Blood of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction from God’s Infinity?","answer":"The third Instruction is, That those who are reconciled to God in Christ, need not fear his ability to perform any mercy for them; for he is able to do exceeding abundantly above all that we can ask or think, And those that are not reconciled, are in a very miserable condition, having infinite Power set on work to punish them. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.","segments":[{"text":"The third Instruction is, That those who are reconciled to God in Christ, need not fear his ability to perform any mercy for them; for he is able to do exceeding abundantly above all that we can ask or think,","proofs":["Ephesians 3:20"],"refs":[{"printed":"Ephesians 3:20","osis":["Eph.3.20"]}],"note":null},{"text":"And those that are not reconciled, are in a very miserable condition, having infinite Power set on work to punish them.","proofs":["2 Thessalonians 1:9"],"refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null},{"text":"Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth, Instruction from God’s Infinity?","answer":"That no place can bar the access of gracious Souls to God. They are as near him in a Dungeon, as when at Liberty; and that he knows their thoughts, when their tongues cannot utter them.","segments":[{"text":"That no place can bar the access of gracious Souls to God. They are as near him in a Dungeon, as when at Liberty; and that he knows their thoughts, when their tongues cannot utter them.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":6,"title":"[Eternal]","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is it to be Eternal, as God is?","answer":"The Eternity of God is, to be without beginning, and without end. From everlasting to everlasting thou art God.","segments":[{"text":"The Eternity of God is, to be without beginning, and without end.","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"From everlasting to everlasting thou art God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God’s Eternity differ from the Eternity of Angels, and Humane Souls?","answer":"It differs in two respects; First, In this, That tho Angels, and the Souls of men shall have no end; yet they had a beginning, which God had not. Secondly, Our Eternity is by gift from God, or by his appointment; but his Eternity is necessary, and from his own Nature.","segments":[{"text":"It differs in two respects; First, In this, That tho Angels, and the Souls of men shall have no end; yet they had a beginning, which God had not. Secondly, Our Eternity is by gift from God, or by his appointment; but his Eternity is necessary, and from his own Nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what sense is the Covenant called an everlasting Covenant?","answer":"The Covenant is called an Everlasting Covenant, because the mercies of it, conveyed to believers, as pardon, peace, and salvation, are mercies that shall have no end.","segments":[{"text":"The Covenant is called an Everlasting Covenant,","proofs":["2 Samuel 23:5"],"refs":[{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"note":null},{"text":"because the mercies of it, conveyed to believers, as pardon, peace, and salvation, are mercies that shall have no end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what sense is the Gospel Everlasting?","answer":"The Gospel is called the Everlasting Gospel, because the effects thereof upon the Souls it sanctifies, will abide in them for ever.","segments":[{"text":"The Gospel is called the Everlasting Gospel,","proofs":["Revelation 14:6"],"refs":[{"printed":"Revelation 14:6","osis":["Rev.14.6"]}],"note":null},{"text":"because the effects thereof upon the Souls it sanctifies, will abide in them for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what sense is the Redemption of Christ called the Eternal Redemption?","answer":"The Redemption of Christ is called Eternal Redemption in because those whom he redeems by his Blood, shall never more come into condemnation. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.","segments":[{"text":"The Redemption of Christ is called Eternal Redemption in","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null},{"text":"because those whom he redeems by his Blood, shall never more come into condemnation.","proofs":["John 5:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]}],"note":null},{"text":"He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is the last Iudgment of the world by Christ, called Eternal Iudgment?","answer":"The last Judgment is called Eternal Judgment, not because God judged men from Eternity, or because the Day of Judgment shall last to Eternity; but because the consequences of it will be Everlasting Joy or Misery to the Souls of Men; therefore it’s called eternal judgment,","segments":[{"text":"The last Judgment is called Eternal Judgment, not because God judged men from Eternity, or because the Day of Judgment shall last to Eternity; but because the consequences of it will be Everlasting Joy or Misery to the Souls of Men; therefore it’s called eternal judgment,","proofs":["Hebrews 6:2"],"refs":[{"printed":"Hebrews 6:2","osis":["Heb.6.2"]}],"note":null}],"items":[]},{"question":"What may wicked men learn from the Eternity of God?","answer":"Hence wicked men may see their own misery in the perfection of it; that they will have an eternal Enemy to avenge himself upon them for ever, in the world to come. Who shall be punished with everlasting destruction, from the presence of the Lord.","segments":[{"text":"Hence wicked men may see their own misery in the perfection of it; that they will have an eternal Enemy to avenge himself upon them for ever, in the world to come.","proofs":["2 Thessalonians 1:9"],"refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null},{"text":"Who shall be punished with everlasting destruction, from the presence of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may good men learn from it?","answer":"That their joy and happiness will be perfect and endless, who have the Eternal God for their portion. In thy presence is fulness of joy, at thy right hand there are pleasures for evermore.","segments":[{"text":"That their joy and happiness will be perfect and endless, who have the Eternal God for their portion.","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"In thy presence is fulness of joy, at thy right hand there are pleasures for evermore.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may all men good and had learn from it?","answer":"All men may learn three things from the Eternity of God. First, That their life is a thing of nought, compared with God. Mine age is nothing before thee. Secondly, That sins, or duties, long since committed, or performed, are all present before God. Thirdly, That God can never want opportunity to do his work, and carry on his designs in the world. All time is in the hand of the Eternal God. The devil is come down unto you, having great wrath, because he kinweth that he hath but a short time.","segments":[{"text":"All men may learn three things from the Eternity of God. First, That their life is a thing of nought, compared with God.","proofs":["Psalm 39:5"],"refs":[{"printed":"Psalm 39:5","osis":["Ps.39.5"]}],"note":null},{"text":"Mine age is nothing before thee. Secondly,","proofs":[],"refs":[],"note":null},{"text":"That sins, or duties, long since committed, or performed, are all present before God. Thirdly, That God can never want opportunity to do his work, and carry on his designs in the world. All time is in the hand of the Eternal God.","proofs":["Revelation 12:12"],"refs":[{"printed":"Revelation 12:12","osis":["Rev.12.12"]}],"note":null},{"text":"The devil is come down unto you, having great wrath, because he kinweth that he hath but a short time.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":7,"title":"Of God’s Vnchangeableness","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What Scriptures plainly assert this Attribute?","answer":"And God said unto Moses, I AM, that I AM. For he is the living God, and stedfast for ever. With whom is no vartableness, neither shadow of turning.","segments":[{"text":"","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"And God said unto Moses, I AM, that I AM.","proofs":["Daniel 6:26"],"refs":[{"printed":"Daniel 6:26","osis":["Dan.6.26"]}],"note":null},{"text":"For he is the living God, and stedfast for ever.","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"With whom is no vartableness, neither shadow of turning.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence doth God’s Immutability flow?","answer":"The Immutability of God flows from the perfection of his Nature, to which nothing can be added, and from which nothing can be taken away. If any thing could be added to make him better than he is; or if any thing could be taken away, to make him less good than he is, then he were not the chiefest Good, and consequently not God.","segments":[{"text":"The Immutability of God flows from the perfection of his Nature, to which nothing can be added, and from which nothing can be taken away. If any thing could be added to make him better than he is; or if any thing could be taken away, to make him less good than he is, then he were not the chiefest Good, and consequently not God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what other Argument prove you his Immutability?","answer":"I prove it from the Eternity of God. If God be eternal, he must be immutable; for if he change by addition of something to him he had not before, then there is something in God which he had not from Eternity: And if he change by diminution, then there was something in God from Eternity, which now is not; but from everlasting to everlasting, he is the same God, and therefore changeth not.","segments":[{"text":"I prove it from the Eternity of God. If God be eternal, he must be immutable; for if he change by addition of something to him he had not before, then there is something in God which he had not from Eternity: And if he change by diminution, then there was something in God from Eternity, which now is not; but from everlasting to everlasting, he is the same God, and therefore changeth not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Bus it is said, God repents, and Repentance is a change; How then is he unchangeable, and yet repents?","answer":"In those Phrases God speaks to us, as we must speak of, and to him; not properly, but after the manner of men; and it only notes a change in his outward providence, not in his nature.","segments":[{"text":"In those Phrases God speaks to us, as we must speak of, and to him; not properly, but after the manner of men; and it only notes a change in his outward providence, not in his nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But how could God become man, and yet no change made on him?","answer":"There is a twofold change, one active, made by God, that we allow. He made a change upon our nature by uniting it to Christ; but a passive change made upon God, we deny. The nature of man was made more excellent; but the Divine Nature was still the same.","segments":[{"text":"There is a twofold change, one active, made by God, that we allow. He made a change upon our nature by uniting it to Christ; but a passive change made upon God, we deny. The nature of man was made more excellent; but the Divine Nature was still the same.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from God’s Immutability?","answer":"That those that are most unchangeable in holiness, are most like God. Let him that is holy, be holy still.","segments":[{"text":"That those that are most unchangeable in holiness, are most like God. Let him that is holy, be holy still.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from hence?","answer":"That the happiness of God’s people is firm, and sure, being still upon the word of an unchangeable God. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.","segments":[{"text":"That the happiness of God’s people is firm, and sure, being still upon the word of an unchangeable God.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.","proofs":["Hebrews 6:18"],"refs":[{"printed":"Hebrews 6:18","osis":["Heb.6.18"]}],"note":null}],"items":[]},{"question":"What is the third Instruction from this Attribute?","answer":"That the hopes of all wicked men are vain, being built upon a presumption, that God will not deal with them as he hath threatned he will do.","segments":[{"text":"That the hopes of all wicked men are vain, being built upon a presumption, that God will not deal with them as he hath threatned he will do.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction from God’s Immutability?","answer":"That Christians may take as much encouragement now from the nature, word, and providence of God, as the Saints in any former Generation did, or might do; for he is the same now, he was then.","segments":[{"text":"That Christians may take as much encouragement now from the nature, word, and providence of God, as the Saints in any former Generation did, or might do; for he is the same now, he was then.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":8,"title":"Of God’s Wisdom","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"How manifold is the wisdom of God?","answer":"There is a personal and essential wisdom of God; the personal wisdom is the Son of God. Christ the power of God, and the wisdom of God. In whom are laid all the treasures of wisdom and knowledge. The essential wisdom of God, is the essence of God; of which this Question speaks.","segments":[{"text":"There is a personal and essential wisdom of God; the personal wisdom is the Son of God.","proofs":["1 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 1:24","osis":["1Cor.1.24"]}],"note":null},{"text":"Christ the power of God, and the wisdom of God.","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"In whom are laid all the treasures of wisdom and knowledge.","proofs":[],"refs":[],"note":null},{"text":"The essential wisdom of God, is the essence of God; of which this Question speaks.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Essential wisdom of God?","answer":"The Essential wisdom of God, is his most exact and perfect knowledge of Himself, and all his Creatures, and his ordering, and disposing them in the most convenient manner, to the Glory of his own Name. According to the purpose of him who worketh all things after the councel of his own will.","segments":[{"text":"The Essential wisdom of God, is his most exact and perfect knowledge of Himself, and all his Creatures, and his ordering, and disposing them in the most convenient manner, to the Glory of his own Name.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"According to the purpose of him who worketh all things after the councel of his own will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first property of God’s wisdom?","answer":"The first property is, he is only wise. To God only wise be glory. And whatsoever wisdom is in Angels, or Men, is all derived, and borrowed from God; but his from none. With whom took he counsel? and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?","segments":[{"text":"The first property is, he is only wise.","proofs":["Romans 16:27"],"refs":[{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":null},{"text":"To God only wise be glory.","proofs":[],"refs":[],"note":null},{"text":"And whatsoever wisdom is in Angels, or Men, is all derived, and borrowed from God; but his from none.","proofs":["Isaiah 40:14"],"refs":[{"printed":"Isaiah 40:14","osis":["Isa.40.14"]}],"note":null},{"text":"With whom took he counsel? and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second property of God’s wisdom?","answer":"The second property is, That he is incomprehensible in his wisdom. Oh the depth of the riches, both of the wisdom and knowledge of God, &c.","segments":[{"text":"The second property is, That he is incomprehensible in his wisdom.","proofs":["Romans 11:33–34"],"refs":[{"printed":"Romans 11:33–34","osis":["Rom.11.33-Rom.11.34"]}],"note":null},{"text":"Oh the depth of the riches, both of the wisdom and knowledge of God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third property of the wisdom of God?","answer":"The third property is, That God is perfectly wise, which no Creatures, no not the very Angels in Heaven are. And his Angels he chargeth with folly.","segments":[{"text":"The third property is, That God is perfectly wise, which no Creatures, no not the very Angels in Heaven are.","proofs":["Job 4:18"],"refs":[{"printed":"Job 4:18","osis":["Job.4.18"]}],"note":null},{"text":"And his Angels he chargeth with folly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the most glorious and eminent discovery of the wisdom of God?","answer":"The most glorious display of the wisdom of God was in the work of our Redemption by Jesus Christ. In whom are hid all the treasures of wisdom and knowledge. Christ the wisdom of God.","segments":[{"text":"The most glorious display of the wisdom of God was in the work of our Redemption by Jesus Christ.","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"In whom are hid all the treasures of wisdom and knowledge.","proofs":["1 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 1:24","osis":["1Cor.1.24"]}],"note":null},{"text":"Christ the wisdom of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from God’s wisdom?","answer":"The first Instruction is, That God is a fit object of our trust, dependance, and resignation. And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment; blessed are all they that wait for him.","segments":[{"text":"The first Instruction is, That God is a fit object of our trust, dependance, and resignation.","proofs":["Isaiah 30:18"],"refs":[{"printed":"Isaiah 30:18","osis":["Isa.30.18"]}],"note":null},{"text":"And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment; blessed are all they that wait for him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from hence?","answer":"The second Instruction is, That it is a dangerous arrogancy in the Creature, either to prescribe unto God, and direct his Maker. Shall any teach God knowledge, seeing he judgeth those that are high? Or to quarrel with his providences, as not so fit and convenient as they should be. Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it.","segments":[{"text":"The second Instruction is, That it is a dangerous arrogancy in the Creature, either to prescribe unto God, and direct his Maker.","proofs":["Job 21:22"],"refs":[{"printed":"Job 21:22","osis":["Job.21.22"]}],"note":null},{"text":"Shall any teach God knowledge, seeing he judgeth those that are high?","proofs":[],"refs":[],"note":null},{"text":"Or to quarrel with his providences, as not so fit and convenient as they should be.","proofs":["Job 40:2"],"refs":[{"printed":"Job 40:2","osis":["Job.40.2"]}],"note":null},{"text":"Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction from it?","answer":"That the people of God have much reason to quiet, and encourage themselves, when crafty and subtil Enemies surround them. For the foolishness of God is wiser than man,","segments":[{"text":"That the people of God have much reason to quiet, and encourage themselves, when crafty and subtil Enemies surround them. For the foolishness of God is wiser than man,","proofs":["1 Corinthians 1:25"],"refs":[{"printed":"1 Corinthians 1:25","osis":["1Cor.1.25"]}],"note":null}],"items":[]},{"question":"What is the fourth Instruction from God’s wisdom?","answer":"The fourth Instruction is, That the true way to wisdom, is to be sensible of our own folly. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. And to apply our selves by prayer to God the fountain of it. If any man lack wisdom, let him ask it of God.","segments":[{"text":"The fourth Instruction is, That the true way to wisdom, is to be sensible of our own folly.","proofs":["1 Corinthians 3:18"],"refs":[{"printed":"1 Corinthians 3:18","osis":["1Cor.3.18"]}],"note":null},{"text":"If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.","proofs":[],"refs":[],"note":null},{"text":"And to apply our selves by prayer to God the fountain of it.","proofs":["James 1:5"],"refs":[{"printed":"James 1:5","osis":["Jas.1.5"]}],"note":null},{"text":"If any man lack wisdom, let him ask it of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction from God’s wisdom?","answer":"That the study of Christ, and of the Scriptures, is to be preferred to all other studies in the world. In whom are hid all the treasures of wisdom, and knowledge. And the Scriptures contain all that Wisdom which is for our Salvation. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world, unto our glory.","segments":[{"text":"That the study of Christ, and of the Scriptures, is to be preferred to all other studies in the world.","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null},{"text":"In whom are hid all the treasures of wisdom, and knowledge.","proofs":[],"refs":[],"note":null},{"text":"And the Scriptures contain all that Wisdom which is for our Salvation.","proofs":["1 Corinthians 2:7"],"refs":[{"printed":"1 Corinthians 2:7","osis":["1Cor.2.7"]}],"note":null},{"text":"But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world, unto our glory.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":9,"title":"Of God’s Power","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Power of God?","answer":"An Essential property of his Nature, whereby he can do all things that he pleases to have done. Ah Lord God, behold thou hast made the Heavens, and the Earth by thy great power, and stretched-out arm, and there is nothing too hard for thee.","segments":[{"text":"An Essential property of his Nature, whereby he can do all things that he pleases to have done.","proofs":["Jeremiah 32:17"],"refs":[{"printed":"Jeremiah 32:17","osis":["Jer.32.17"]}],"note":null},{"text":"Ah Lord God, behold thou hast made the Heavens, and the Earth by thy great power, and stretched-out arm, and there is nothing too hard for thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What evidences have we before our eyes of the Almighty Power of God?","answer":"It appears in the Creation of the World. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. And its Sustentation. Who upholdeth all things by the word of his power.","segments":[{"text":"It appears in the Creation of the World.","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead.","proofs":[],"refs":[],"note":null},{"text":"And its Sustentation.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"Who upholdeth all things by the word of his power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did God’s power ever act its utmost?","answer":"No, he can do more than ever he did, or ever will do. God is able of these stones to raise up children unto Abraham.","segments":[{"text":"No, he can do more than ever he did, or ever will do.","proofs":["Matthew 3:9"],"refs":[{"printed":"Matthew 3:9","osis":["Matt.3.9"]}],"note":null},{"text":"God is able of these stones to raise up children unto Abraham.","proofs":["Matthew 26:53"],"refs":[{"printed":"Matthew 26:53","osis":["Matt.26.53"]}],"note":null}],"items":[]},{"question":"Are there not some things which God cannot do?","answer":"Yes, there are, but they are such things as are inconsistent with his truth and holiness. —which God that cannot lye. He cannot deny himself.","segments":[{"text":"Yes, there are, but they are such things as are inconsistent with his truth and holiness.","proofs":["Titus 1:2"],"refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null},{"text":"—which God that cannot lye.","proofs":["2 Timothy 2:13"],"refs":[{"printed":"2 Timothy 2:13","osis":["2Tim.2.13"]}],"note":null},{"text":"He cannot deny himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first thing inferred from God’s power?","answer":"That all the creatures necessarily depend on him for what ability they have, and without the permission of the supreme Power they can do us no hurt. Thou couldest have no power against me except it were given thee from above.","segments":[{"text":"That all the creatures necessarily depend on him for what ability they have, and without the permission of the supreme Power they can do us no hurt.","proofs":["John 19:11"],"refs":[{"printed":"John 19:11","osis":["John.19.11"]}],"note":null},{"text":"Thou couldest have no power against me except it were given thee from above.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference from hence?","answer":"That the difficulties which lie in the way of the promises, need be no stumbling-blocks to our Faith. He staggered not at the promises through unbelief, being fully persuaded, that what he had promised, he was able also to perform.","segments":[{"text":"That the difficulties which lie in the way of the promises, need be no stumbling-blocks to our Faith.","proofs":["Romans 4:20–21"],"refs":[{"printed":"Romans 4:20–21","osis":["Rom.4.20-Rom.4.21"]}],"note":null},{"text":"He staggered not at the promises through unbelief, being fully persuaded, that what he had promised, he was able also to perform.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference from this Attribute?","answer":"The Saints need not be scared at the greatness of their sufferings: their God can carry them through. Our God whom we serve, is able to deliver us from the burning fiery furnace.","segments":[{"text":"The Saints need not be scared at the greatness of their sufferings: their God can carry them through.","proofs":["Daniel 3:17"],"refs":[{"printed":"Daniel 3:17","osis":["Dan.3.17"]}],"note":null},{"text":"Our God whom we serve, is able to deliver us from the burning fiery furnace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth Inference?","answer":"That the salvation of God’s people is certain, whatever their dangers be; Being kept by this mighty power. Who are kept by the power of God through faith to salvation.","segments":[{"text":"That the salvation of God’s people is certain, whatever their dangers be; Being kept by this mighty power.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"Who are kept by the power of God through faith to salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference hence?","answer":"That the state of the damned is unconceiveably miserable. Their punishment proceeding from the glory of the Almighty. Who shall be punished with everlasting destruction, from the presence of the Lord, and the glory of his power.","segments":[{"text":"That the state of the damned is unconceiveably miserable. Their punishment proceeding from the glory of the Almighty.","proofs":["2 Thessalonians 1:9"],"refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null},{"text":"Who shall be punished with everlasting destruction, from the presence of the Lord, and the glory of his power.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":10,"title":"Of God’s Holiness","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"How manifold is the Holiness of God?","answer":"The Holiness of God is twofold; Communicable, or incommunicable; of his communicable holiness the Apostle speaks, But he for our profit, that we might be partakers of his holiness. Of his incommunicable holiness that Scripture speaks, There is none holy as the Lord.","segments":[{"text":"The Holiness of God is twofold; Communicable, or incommunicable; of his communicable holiness the Apostle speaks,","proofs":["Hebrews 12:10"],"refs":[{"printed":"Hebrews 12:10","osis":["Heb.12.10"]}],"note":null},{"text":"But he for our profit, that we might be partakers of his holiness.","proofs":[],"refs":[],"note":null},{"text":"Of his incommunicable holiness that Scripture speaks,","proofs":["1 Samuel 2:2"],"refs":[{"printed":"1 Samuel 2:2","osis":["1Sam.2.2"]}],"note":null},{"text":"There is none holy as the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What 〈◊〉 the essential and incommunicable Holiness of God?","answer":"It is the Infinite purity of his Nature, whereby he delights in his own holiness, and the resemblance of it in his creatures, and hates all impurity. Thou art of purer eyes than to behold evil, and canst not look on iniquity.","segments":[{"text":"It is the Infinite purity of his Nature, whereby he delights in his own holiness, and the resemblance of it in his creatures, and hates all impurity.","proofs":["Habakkuk 1:13"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]}],"note":null},{"text":"Thou art of purer eyes than to behold evil, and canst not look on iniquity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first property of God’s Holiness?","answer":"He is essentially holy. Holiness is not a separable quality in God, as it is in Angels and Men: but his Being and his Holiness are one thing.","segments":[{"text":"He is essentially holy. Holiness is not a separable quality in God, as it is in Angels and Men: but his Being and his Holiness are one thing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second property of God’s Holiness?","answer":"God is essentially Holy, the author and fountain of all communicated Holiness. I am the Lord which sanctifieth you.","segments":[{"text":"God is essentially Holy, the author and fountain of all communicated Holiness.","proofs":["Leviticus 20:8"],"refs":[{"printed":"Leviticus 20:8","osis":["Lev.20.8"]}],"note":null},{"text":"I am the Lord which sanctifieth you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is ehe third property?","answer":"That the Holiness of God is the perfect rule and pattern of holiness to all creatures. Be ye holy, for I am holy.","segments":[{"text":"That the Holiness of God is the perfect rule and pattern of holiness to all creatures.","proofs":["1 Peter 1:16"],"refs":[{"printed":"1 Peter 1:16","osis":["1Pet.1.16"]}],"note":null},{"text":"Be ye holy, for I am holy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction?","answer":"That the holiest of men have cause to be ashamed and humbled when they come before God. And one cried unto another, saying, Holy, holy, holy, is the Lord of Host, the whole earth is full of his glory. Then said I, Woe is me, for I am undone, because I am a man of unclean lips, &c.","segments":[{"text":"That the holiest of men have cause to be ashamed and humbled when they come before God.","proofs":["Isaiah 6:3, 5"],"refs":[{"printed":"Isaiah 6:3, 5","osis":["Isa.6.3","Isa.6.5"]}],"note":null},{"text":"And one cried unto another, saying, Holy, holy, holy, is the Lord of Host, the whole earth is full of his glory. Then said I, Woe is me, for I am undone, because I am a man of unclean lips,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from God’s Holiness?","answer":"That there is no coming near to God without a Mediator; for our God is a consuming fire.","segments":[{"text":"That there is no coming near to God without a Mediator; for our God is a consuming fire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction from God’s Holiness?","answer":"That Holiness is indispensibly necessary, to all those which shall dwell with him in Heaven. And holiness, without which no man shall see the Lord.","segments":[{"text":"That Holiness is indispensibly necessary, to all those which shall dwell with him in Heaven.","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null},{"text":"And holiness, without which no man shall see the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Instruction from hence?","answer":"That the Gospel is of inestimable value, as it is the instrument of conveighing the Holiness of God to us. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord. Sanctify them through thy truth, thy word is truth.","segments":[{"text":"That the Gospel is of inestimable value, as it is the instrument of conveighing the Holiness of God to us.","proofs":["2 Corinthians 3:18"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord.","proofs":["John 17:17"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"Sanctify them through thy truth, thy word is truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction from God’s Holiness?","answer":"That all the despisers and scoffers of Holiness, are despisers of God: for Holiness is the very nature of God; and in the creature it is his represented Image.","segments":[{"text":"That all the despisers and scoffers of Holiness, are despisers of God: for Holiness is the very nature of God; and in the creature it is his represented Image.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":11,"title":"Of God’s Iustice","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Iustice of God?","answer":"The Justice of God is the perfect rectitude and equity of his Nature, whereby he is just in himself, and in all his ways towards the Creatures. He is the rock, his work is perfect; for all his ways are judgment; a God of truth, and without iniquity, just and right is he.","segments":[{"text":"The Justice of God is the perfect rectitude and equity of his Nature, whereby he is just in himself, and in all his ways towards the Creatures.","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null},{"text":"He is the rock, his work is perfect; for all his ways are judgment; a God of truth, and without iniquity, just and right is he.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Property of God’s Iustice?","answer":"That it infinitely excels all humane Justice in the perfection of it. No creature can compare in Justice with God. How shall man be just with God.","segments":[{"text":"That it infinitely excels all humane Justice in the perfection of it. No creature can compare in Justice with God.","proofs":["Job 9:2"],"refs":[{"printed":"Job 9:2","osis":["Job.9.2"]}],"note":null},{"text":"How shall man be just with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second property of God’s Iustice?","answer":"That he is universally righteous in all his administrations in the world. The Lord is righteous in all his ways, and holy in all his works.","segments":[{"text":"That he is universally righteous in all his administrations in the world.","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"The Lord is righteous in all his ways, and holy in all his works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the greatest demonstration of the Iustice of God, that ever was given to the world?","answer":"The greatest evidence that ever was given of the Justice of God, was in his exacting full satisfaction for our sins upon Christ. Whom God hath set forth, to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time, his righteousness, that he might be just, and the justifier of him which believeth in Iesus. He spared uot his own Son, but delivered him up for us all.","segments":[{"text":"The greatest evidence that ever was given of the Justice of God, was in his exacting full satisfaction for our sins upon Christ.","proofs":["Romans 3:25–26"],"refs":[{"printed":"Romans 3:25–26","osis":["Rom.3.25-Rom.3.26"]}],"note":null},{"text":"Whom God hath set forth, to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time, his righteousness, that he might be just, and the justifier of him which believeth in Iesus.","proofs":["Romans 8:32"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null},{"text":"He spared uot his own Son, but delivered him up for us all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Secoud Discovery of God’s Iustice?","answer":"The Second Discovery of the Justice of God, is in the eternal punishment of Sin in Hell, upon all that do not repent, and come to Christ by Faith in this World; But after thy hardness, and impenitent heart, treasureth up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God.","segments":[{"text":"The Second Discovery of the Justice of God, is in the eternal punishment of Sin in Hell, upon all that do not repent, and come to Christ by Faith in this World;","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"But after thy hardness, and impenitent heart, treasureth up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Evidence of God’s Iustice?","answer":"The Third Evidence of the Justice of God is, in making good all the mercies he hath promised to believers, exactly to a tittle. If we confess our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousness. Henceforth there is laid up for me a Crown of righteousness, which the Lord, the righteous judge, will give me at that day.","segments":[{"text":"The Third Evidence of the Justice of God is, in making good all the mercies he hath promised to believers, exactly to a tittle.","proofs":["1 John 1:9"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null},{"text":"If we confess our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousness.","proofs":["2 Timothy 4:8"],"refs":[{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"Henceforth there is laid up for me a Crown of righteousness, which the Lord, the righteous judge, will give me at that day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First inference from God’s Iustice?","answer":"That sinners have no cause to complain of God’s Judgments, though they be never so terrible, or durable; But after thy hardness, and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God.","segments":[{"text":"That sinners have no cause to complain of God’s Judgments, though they be never so terrible, or durable;","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"But after thy hardness, and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Inference from God’s Iustice?","answer":"That without doubt there is a Judgment to come in the next Life, otherwise God would not have the glory of his Justice, I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iuiquity was there: I said in mine heart, God shall judge the righteous, and the wicked.","segments":[{"text":"That without doubt there is a Judgment to come in the next Life, otherwise God would not have the glory of his Justice,","proofs":["Ecclesiastes 3:16–17"],"refs":[{"printed":"Ecclesiastes 3:16–17","osis":["Eccl.3.16-Eccl.3.17"]}],"note":null},{"text":"I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iuiquity was there: I said in mine heart, God shall judge the righteous, and the wicked.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Inference from God’s Iustice?","answer":"That penitent and believing sinners need not doubt of the forgiveness of their sins, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.","segments":[{"text":"That penitent and believing sinners need not doubt of the forgiveness of their sins,","proofs":["1 John 1:9"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null},{"text":"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Last Inference from it?","answer":"The Last Inference is, That meekness and patience under afflictions, is our unquestionable Duty; and murmuring against God, is a great sin and evil. Wherefore doth a living man complain, a man for the punishment of his sins?","segments":[{"text":"The Last Inference is, That meekness and patience under afflictions, is our unquestionable Duty; and murmuring against God, is a great sin and evil.","proofs":["Lamentations 3:39"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null},{"text":"Wherefore doth a living man complain, a man for the punishment of his sins?","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":12,"title":"Of God’s Goodness","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Goodness of God?","answer":"It is an Essential Property of his Nature, whereby he is absolutely and perfectly good in himself, and the Fountain of all communicated Goodness to the Creature. Thou art good, and dost good, teach me thy Statutes.","segments":[{"text":"It is an Essential Property of his Nature, whereby he is absolutely and perfectly good in himself, and the Fountain of all communicated Goodness to the Creature.","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null},{"text":"Thou art good, and dost good, teach me thy Statutes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Goodness of God differ from the Mercy of God?","answer":"It differs in its Objects; for Misery is the Object of Mercy; but Goodness extends to the Creatures that are happy, as well as miserable; as the Angels, The Lord is good to all, and his tender mercies are over all his works.","segments":[{"text":"It differs in its Objects; for Misery is the Object of Mercy; but Goodness extends to the Creatures that are happy, as well as miserable; as the Angels,","proofs":["Psalm 145:9"],"refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"note":null},{"text":"The Lord is good to all, and his tender mercies are over all his works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First Property of God’s Goodness?","answer":"That all his other Attributes flow out of it as their Fountain: The other Acts of God are but the Effluxes of his Goodness. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee, and I will be gracious to whom I will be gracious, and will shew mercy unto whom I will shew mercy. And the Lord passed by before him, and proclaimed The Lord, the Lord God. merciful and gracious, long-suffering, and abundant in goodness and truth.","segments":[{"text":"That all his other Attributes flow out of it as their Fountain: The other Acts of God are but the Effluxes of his Goodness.","proofs":["Exodus 33:19"],"refs":[{"printed":"Exodus 33:19","osis":["Exod.33.19"]}],"note":null},{"text":"And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee, and I will be gracious to whom I will be gracious, and will shew mercy unto whom I will shew mercy.","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null},{"text":"And the Lord passed by before him, and proclaimed The Lord, the Lord God. merciful and gracious, long-suffering, and abundant in goodness and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Property of the Divine Goodness?","answer":"That it is supream, and perfect in it self, so as the goodness of no Creature is, or can be. None is good save one, and that is God: And consequently above all additions from the Creature. O my soul, thou hast said unto the Lord— my goodness extendeth not unto thee.","segments":[{"text":"That it is supream, and perfect in it self, so as the goodness of no Creature is, or can be.","proofs":["Luke 18:19"],"refs":[{"printed":"Luke 18:19","osis":["Luke.18.19"]}],"note":null},{"text":"None is good save one, and that is God:","proofs":[],"refs":[],"note":null},{"text":"And consequently above all additions from the Creature.","proofs":["Psalm 16:2"],"refs":[{"printed":"Psalm 16:2","osis":["Ps.16.2"]}],"note":null},{"text":"O my soul, thou hast said unto the Lord— my goodness extendeth not unto thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Property of God’s Goodness?","answer":"That it is communicative with pleasure and delight to the Creature: No Mother draws out her Breast to an hungry Child with more pleasure than God doth his Goodness to the Saints. The Lord is good to all, and his tender mercies are over all his works.","segments":[{"text":"That it is communicative with pleasure and delight to the Creature: No Mother draws out her Breast to an hungry Child with more pleasure than God doth his Goodness to the Saints.","proofs":["Psalm 145:9"],"refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"note":null},{"text":"The Lord is good to all, and his tender mercies are over all his works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what Acts hath God first manifested his Goodness?","answer":"He hath manifested it in the creation and government of the World. O Lord, how manifold are thy works? in wisdom hast thou made them all.","segments":[{"text":"He hath manifested it in the creation and government of the World.","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"O Lord, how manifold are thy works? in wisdom hast thou made them all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the principal Work in which God hath manifested his Goodness to men?","answer":"The principal manifestation of God’s Goodness, was in the Work of Redemption by Christ. God commended his love towards us, in that while we were yet sinners, Christ died for us. In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him.","segments":[{"text":"The principal manifestation of God’s Goodness, was in the Work of Redemption by Christ.","proofs":["Romans 5:8"],"refs":[{"printed":"Romans 5:8","osis":["Rom.5.8"]}],"note":null},{"text":"God commended his love towards us, in that while we were yet sinners, Christ died for us.","proofs":["1 John 4:8–9"],"refs":[{"printed":"1 John 4:8–9","osis":["1John.4.8-1John.4.9"]}],"note":null},{"text":"In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are not the Iudgments of God on the wicked, and his Afflictions on the Saints, impeachments of his goodness?","answer":"No, It is the property of Goodness to hate and punish Evil in the impenitent. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty, &c. And the Afflictions of the Saints flow from his Goodness, and end in their true and eternal good. For whom the Lord loveth, he chastneth, and scourgeth every son whom he receiveth. It is good for me that I have been afflicted, that I might learn thy Stàtutes.","segments":[{"text":"No, It is the property of Goodness to hate and punish Evil in the impenitent.","proofs":["Exodus 34:7"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"note":null},{"text":"Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty,","proofs":[],"refs":[],"note":null},{"text":"&c. And the Afflictions of the Saints flow from his Goodness, and end in their true and eternal good.","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"For whom the Lord loveth, he chastneth, and scourgeth every son whom he receiveth.","proofs":["Psalm 119:71"],"refs":[{"printed":"Psalm 119:71","osis":["Ps.119.71"]}],"note":null},{"text":"It is good for me that I have been afflicted, that I might learn thy Stàtutes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may we infer from the Goodness of God?","answer":"The first thing is, that Sin hath made our Natures base, and disingenuous, in that we take no notice of his Goodness. The ox knoweth his owner, and the ass his masters crib; but Israel doth not know, my people doth not consider; And answer not the design of it. Not knowing that the goodness of God leadeth thee to repentance.","segments":[{"text":"The first thing is, that Sin hath made our Natures base, and disingenuous, in that we take no notice of his Goodness.","proofs":["Isaiah 1:3"],"refs":[{"printed":"Isaiah 1:3","osis":["Isa.1.3"]}],"note":null},{"text":"The ox knoweth his owner, and the ass his masters crib; but Israel doth not know, my people doth not consider;","proofs":[],"refs":[],"note":null},{"text":"And answer not the design of it.","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"Not knowing that the goodness of God leadeth thee to repentance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Inference from the Goodness of God?","answer":"That therefore God is the fittest Object of our delight, and love, and of our trust and confidence (1.) Of our Delight and Love. I love the Lord, because he hath heard my voice, and my supplication. (2.) Of our Trust and Confidence. O taste and see that the Lord is good; blessed is the man that trusteth in him","segments":[{"text":"That therefore God is the fittest Object of our delight, and love, and of our trust and confidence (1.) Of our Delight and Love.","proofs":["Psalm 116:1"],"refs":[{"printed":"Psalm 116:1","osis":["Ps.116.1"]}],"note":null},{"text":"I love the Lord, because he hath heard my voice, and my supplication.","proofs":[],"refs":[],"note":null},{"text":"(2.) Of our Trust and Confidence.","proofs":["Psalm 34:8"],"refs":[{"printed":"Psalm 34:8","osis":["Ps.34.8"]}],"note":null},{"text":"O taste and see that the Lord is good; blessed is the man that trusteth in him","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Inference from God’s Goodness?","answer":"That Christians should imitate God in his Goodness, in charity to our Enemies. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you, that ye may be the children of your father which is in heaven.","segments":[{"text":"That Christians should imitate God in his Goodness, in charity to our Enemies.","proofs":["Matthew 5:44–45"],"refs":[{"printed":"Matthew 5:44–45","osis":["Matt.5.44-Matt.5.45"]}],"note":null},{"text":"But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you, that ye may be the children of your father which is in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Last Inference from God’s Goodness?","answer":"That Christians have great encouragement to go to God for pardon in case of sin. But there is forgiveness with thee, that thou mayest be feared; and for refuge of dangers. The Lord is good, a strong hold in the day of trouble; he knoweth them that trust in him.","segments":[{"text":"That Christians have great encouragement to go to God for pardon in case of sin.","proofs":["Psalm 130:4"],"refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"note":null},{"text":"But there is forgiveness with thee, that thou mayest be feared;","proofs":[],"refs":[],"note":null},{"text":"and for refuge of dangers.","proofs":["Nahum 1:7"],"refs":[{"printed":"Nahum 1:7","osis":["Nah.1.7"]}],"note":null},{"text":"The Lord is good, a strong hold in the day of trouble; he knoweth them that trust in him.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":13,"title":"Of God’s Truth","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Truth of God?","answer":"It is an Essential Property of his Nature, whereby he is perfectly faithful in himself, and in all that he hath spoken. He is the rock, his work is perfect, for all his ways are judgment; a God of truth, and without iniquity▪ just and right is he. Thy righteousness is an everlasting righteousness, and thy Law is the truth.","segments":[{"text":"It is an Essential Property of his Nature, whereby he is perfectly faithful in himself, and in all that he hath spoken.","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null},{"text":"He is the rock, his work is perfect, for all his ways are judgment; a God of truth, and without iniquity▪ just and right is he.","proofs":["Psalm 119:142"],"refs":[{"printed":"Psalm 119:142","osis":["Ps.119.142"]}],"note":null},{"text":"Thy righteousness is an everlasting righteousness, and thy Law is the truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Property of Divine Truth?","answer":"The first Property of it is, That it is essential and necessary to God; He cannot lie,","segments":[{"text":"The first Property of it is, That it is essential and necessary to God; He cannot lie,","proofs":["Titus 1:2"],"refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null}],"items":[]},{"question":"What is the Second Property of it?","answer":"The Second Property is, That it is everlasting, and abiding to all Generations. For the Lord is good, his mercy is everlasting, and his truth endureth to all generations. O Lord, thou art my God, I will exalt thee— thy counsels of old are faithfulness and truth.","segments":[{"text":"The Second Property is, That it is everlasting, and abiding to all Generations.","proofs":["Psalm 100:5"],"refs":[{"printed":"Psalm 100:5","osis":["Ps.100.5"]}],"note":null},{"text":"For the Lord is good, his mercy is everlasting, and his truth endureth to all generations.","proofs":["Isaiah 25:1"],"refs":[{"printed":"Isaiah 25:1","osis":["Isa.25.1"]}],"note":null},{"text":"O Lord, thou art my God, I will exalt thee— thy counsels of old are faithfulness and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Property of Divine Truth?","answer":"The Third Property is, that he is universally true in all his Words and Works. (1.) In all his Words. Thy word is truth. (2.) In all his Works. All the paths of the Lord are mercy and truth, unto such as keep his covenant","segments":[{"text":"The Third Property is, that he is universally true in all his Words and Works. (1.) In all his Words.","proofs":["John 17:17"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"Thy word is truth.","proofs":[],"refs":[],"note":null},{"text":"(2.) In all his Works.","proofs":["Psalm 25:10"],"refs":[{"printed":"Psalm 25:10","osis":["Ps.25.10"]}],"note":null},{"text":"All the paths of the Lord are mercy and truth, unto such as keep his covenant","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What-is the First Lesson from God’s Truth to be learnt?","answer":"That truth and sincerity of heart is that which is most suitable, and pleasing to God. Behold, thou desirest truth in the inward parts.","segments":[{"text":"That truth and sincerity of heart is that which is most suitable, and pleasing to God.","proofs":["Psalm 51:6"],"refs":[{"printed":"Psalm 51:6","osis":["Ps.51.6"]}],"note":null},{"text":"Behold, thou desirest truth in the inward parts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Lesson from God’s Truth?","answer":"That whatever God hath foretold, shall assuredly come to pass, and be fulfilled in his time. Not one thing hath failed of all the good things which the Lord our God spoke concerning you; all are come to pass unto you, and not one thing hath failed thereof.","segments":[{"text":"That whatever God hath foretold, shall assuredly come to pass, and be fulfilled in his time.","proofs":["Joshua 23:14"],"refs":[{"printed":"Joshua 23:14","osis":["Josh.23.14"]}],"note":null},{"text":"Not one thing hath failed of all the good things which the Lord our God spoke concerning you; all are come to pass unto you, and not one thing hath failed thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Lesson from the Truth of God?","answer":"That a Promise from God is full security to the Faith of his People and they may look upon it as good as a mercy in hand. For he is faithful that promised.","segments":[{"text":"That a Promise from God is full security to the Faith of his People and they may look upon it as good as a mercy in hand.","proofs":["Hebrews 10:23"],"refs":[{"printed":"Hebrews 10:23","osis":["Heb.10.23"]}],"note":null},{"text":"For he is faithful that promised.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth Lesson from God’s Truth?","answer":"That whatever God hath threatned in his Word against sinners, shall surely come upon them, except they repent, But my word, and my statutes, which I commanded my servants, the prophets, did they not take hold of your fathers? and they returned, and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. The word which I have spoken, shall be done, saith the Lord God.","segments":[{"text":"That whatever God hath threatned in his Word against sinners, shall surely come upon them, except they repent,","proofs":["Zechariah 1:6"],"refs":[{"printed":"Zechariah 1:6","osis":["Zech.1.6"]}],"note":null},{"text":"But my word, and my statutes, which I commanded my servants, the prophets, did they not take hold of your fathers? and they returned, and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.","proofs":["Ezekiel 12:27–28"],"refs":[{"printed":"Ezekiel 12:27–28","osis":["Ezek.12.27-Ezek.12.28"]}],"note":null},{"text":"The word which I have spoken, shall be done, saith the Lord God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fifth Lesson from God’s Truth?","answer":"That falshood in Words and Actions is contrary to God’s Nature, and abhorred by him. Ye are of your father the Devil, and the lust of your father ye will do; he was a murtherer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it.","segments":[{"text":"That falshood in Words and Actions is contrary to God’s Nature, and abhorred by him.","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"Ye are of your father the Devil, and the lust of your father ye will do; he was a murtherer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Last Lesson from God’s Truth?","answer":"The day of judgment will rightly and justly state every man’s condition. But we are sure that the judgment of God is according to truth, against them which commit such things.","segments":[{"text":"The day of judgment will rightly and justly state every man’s condition.","proofs":["Romans 2:2"],"refs":[{"printed":"Romans 2:2","osis":["Rom.2.2"]}],"note":null},{"text":"But we are sure that the judgment of God is according to truth, against them which commit such things.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":14,"title":"Of One God","part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth it appear that there is but one God?","answer":"It is evident from Scripture there is but one God. Hear, O Israel, the Lord our God is one Lord. But the Lord is the true God, he is the living God, and an everlasting King; and as Scripture reveals no more, so Reason will allow no more.","segments":[{"text":"It is evident from Scripture there is but one God.","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"Hear, O Israel, the Lord our God is one Lord.","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null},{"text":"But the Lord is the true God, he is the living God, and an everlasting King;","proofs":[],"refs":[],"note":null},{"text":"and as Scripture reveals no more, so Reason will allow no more.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why will Reason allow no more but one God?","answer":"Because God is the First Being, Saying, I am alpha and omega, the first and the last; and there can be but one First Being, and God is the most perfect, and excellent Being. Thy righteousness also, O God, is very high, who hath done great things: O God, who is like unto thee? And there can be but one most Perfect and Excellent Being.","segments":[{"text":"Because God is the First Being,","proofs":["Revelation 1:11"],"refs":[{"printed":"Revelation 1:11","osis":["Rev.1.11"]}],"note":null},{"text":"Saying, I am alpha and omega, the first and the last;","proofs":[],"refs":[],"note":null},{"text":"and there can be but one First Being, and God is the most perfect, and excellent Being.","proofs":["Psalm 71:19"],"refs":[{"printed":"Psalm 71:19","osis":["Ps.71.19"]}],"note":null},{"text":"Thy righteousness also, O God, is very high, who hath done great things: O God, who is like unto thee?","proofs":[],"refs":[],"note":null},{"text":"And there can be but one most Perfect and Excellent Being.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But doth not the Scripture say in 1 Cor. 8.5. That there are Gods many, and Lords many?","answer":"Yes, there are many in Title, and many in opinion; but one only in Truth. But the Lord is the true God, he is the living God, and an everlasting King.","segments":[{"text":"Yes, there are many in Title, and many in opinion; but one only in Truth.","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null},{"text":"But the Lord is the true God, he is the living God, and an everlasting King.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is he called the true God?","answer":"To distinguish him from the Idols and false Gods of the Heathens. How ye turned to God from Idols, to serve the living and true God. We preach unto you, that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein.","segments":[{"text":"To distinguish him from the Idols and false Gods of the Heathens.","proofs":["1 Thessalonians 1:9"],"refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":null},{"text":"How ye turned to God from Idols, to serve the living and true God.","proofs":["Acts 14:15"],"refs":[{"printed":"Acts 14:15","osis":["Acts.14.15"]}],"note":null},{"text":"We preach unto you, that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is he called the living God?","answer":"Because all life, natural, spiritual, and eternal, is in him, and from him only. First, Natural Life. For in him we live, and move, and have our being. Secondly, Spiritual Life. You hath he quickned, who were dead in trespasses and sins. Thirdly, Eternal life in glory. When Christ who is our life shall appear, then shall ye also appear with him in glory.","segments":[{"text":"Because all life, natural, spiritual, and eternal, is in him, and from him only. First, Natural Life.","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null},{"text":"For in him we live, and move, and have our being. Secondly,","proofs":[],"refs":[],"note":null},{"text":"Spiritual Life.","proofs":["Ephesians 2:1"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null},{"text":"You hath he quickned, who were dead in trespasses and sins. Thirdly,","proofs":[],"refs":[],"note":null},{"text":"Eternal life in glory.","proofs":["Colossians 3:4"],"refs":[{"printed":"Colossians 3:4","osis":["Col.3.4"]}],"note":null},{"text":"When Christ who is our life shall appear, then shall ye also appear with him in glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from hence?","answer":"If but one God, then all his Children should be of one heart, having one and the same Father. One Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all.","segments":[{"text":"If but one God, then all his Children should be of one heart, having one and the same Father.","proofs":["Ephesians 4:5–6"],"refs":[{"printed":"Ephesians 4:5–6","osis":["Eph.4.5-Eph.4.6"]}],"note":null},{"text":"One Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference from hence?","answer":"That it is Idolatry to perform worship to any other but God only. All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy name, for thou art great, and doest wondrous things, thou art God alone.","segments":[{"text":"That it is Idolatry to perform worship to any other but God only.","proofs":["Psalm 86:9–10"],"refs":[{"printed":"Psalm 86:9–10","osis":["Ps.86.9-Ps.86.10"]}],"note":null},{"text":"All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy name, for thou art great, and doest wondrous things, thou art God alone.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Inference from it?","answer":"That our supream love is due to God only, and it’s very sinful to place it on any other. Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.","segments":[{"text":"That our supream love is due to God only, and it’s very sinful to place it on any other.","proofs":["Deuteronomy 6:4–5"],"refs":[{"printed":"Deuteronomy 6:4–5","osis":["Deut.6.4-Deut.6.5"]}],"note":null},{"text":"Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth Inference from God’s Unity?","answer":"That God only must have the reliance and dependance of our Souls. Thus saith the Lord, Cursed be the man that trusteth in man, that maketh flesh his arm, and whose heart departeth from the Lord. Blessed is the man that trusteth in the Lord, and whose hope the Lord is.","segments":[{"text":"That God only must have the reliance and dependance of our Souls.","proofs":["Jeremiah 17:5, 7"],"refs":[{"printed":"Jeremiah 17:5, 7","osis":["Jer.17.5","Jer.17.7"]}],"note":null},{"text":"Thus saith the Lord, Cursed be the man that trusteth in man, that maketh flesh his arm, and whose heart departeth from the Lord. Blessed is the man that trusteth in the Lord, and whose hope the Lord is.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference from it?","answer":"That we have great cause to be thankful for the Gospel, which discovers the only true God to us, and that we are not as the Heathens, worshipping many and false Gods. For though there be that are called gods, whether in heaven, or in earth, as there be Gods many, and Lords many; but to us there is but one God, the father of whom are all things, and we in him; and one Lord Iesus Christ, by whom are all things, and we by him.","segments":[{"text":"That we have great cause to be thankful for the Gospel, which discovers the only true God to us, and that we are not as the Heathens, worshipping many and false Gods.","proofs":["1 Corinthians 8:5–6"],"refs":[{"printed":"1 Corinthians 8:5–6","osis":["1Cor.8.5-1Cor.8.6"]}],"note":null},{"text":"For though there be that are called gods, whether in heaven, or in earth, as there be Gods many, and Lords many; but to us there is but one God, the father of whom are all things, and we in him; and one Lord Iesus Christ, by whom are all things, and we by him.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":15,"title":"Of three Persons in the Godhead","part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"How many Persons are there in the Godhead?","answer":"There are three Persons in the Godhead, the Father, the Son, and the Holy Ghost, and these three are one God, the same in substance, equal in Power and Glory.","segments":[{"text":"There are three Persons in the Godhead, the Father, the Son, and the Holy Ghost, and these three are one God, the same in substance, equal in Power and Glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What mean you by the word Godhead?","answer":"It is the Nature, Essence, or Being of God, as the Apostle speaks; Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art, and mans device.","segments":[{"text":"It is the Nature, Essence, or Being of God, as the Apostle speaks;","proofs":["Acts 17:29"],"refs":[{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null},{"text":"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art, and mans device.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a Person in the Godhead?","answer":"It is the Godhead distinguished by personal Properties; each person having his distinct personal Properties. Who being the brightness of his glory, and the express image of his person, upholding all things by the word of his power.","segments":[{"text":"It is the Godhead distinguished by personal Properties; each person having his distinct personal Properties.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"Who being the brightness of his glory, and the express image of his person, upholding all things by the word of his power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear there are three persons, and no more?","answer":"First, From Christ’s Baptism. And Iesus when he was baptized, went up straitway out of the water, and Io, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him, and lo a voice from heaven saying, This is my beloved son, in whom I am well pleased.","segments":[{"text":"First, From Christ’s Baptism.","proofs":["Matthew 3:16–17"],"refs":[{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]}],"note":null},{"text":"And Iesus when he was baptized, went up straitway out of the water, and Io, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him, and lo a voice from heaven saying, This is my beloved son, in whom I am well pleased.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else, in the second place, doth it appear?","answer":"From the Institution of our Baptism. Go ye therefore, teach all nations, baptizing them in the name of the father, of the son, and of the holy ghost.","segments":[{"text":"From the Institution of our Baptism.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Go ye therefore, teach all nations, baptizing them in the name of the father, of the son, and of the holy ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Proof from Scripture?","answer":"From the Apostolical Benediction. The grace of our Lord Iesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. Where three distinct blessings are wisht, from the three divine persons in the Godhead; Grace from Christ, Love from the Father, and Communion with the Spirit.","segments":[{"text":"From the Apostolical Benediction.","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"The grace of our Lord Iesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all,","proofs":[],"refs":[],"note":null},{"text":"Amen. Where three distinct blessings are wisht, from the three divine persons in the Godhead; Grace from Christ, Love from the Father, and Communion with the Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What farther evidence is there of it in the Scripture?","answer":"From plain, positive assertions of the Scripture, asserting, First, A Trinity of Persons. Secondly, A Unity of Essence. For there are three that bear record in heaven, the father, the word, and the holy Ghost, and these three are one.","segments":[{"text":"From plain, positive assertions of the Scripture, asserting, First, A Trinity of Persons. Secondly, A Unity of Essence.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"For there are three that bear record in heaven, the father, the word, and the holy Ghost, and these three are one.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from the Trinity?","answer":"That the Doctrine of the Gospel concerning Christ, is fully confirmed and ratified by three witnesses from Heaven, who are above all exceptions. For there are three that bear record in heaven, the father, the word, and the Holy Ghost.","segments":[{"text":"That the Doctrine of the Gospel concerning Christ, is fully confirmed and ratified by three witnesses from Heaven, who are above all exceptions.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"For there are three that bear record in heaven, the father, the word, and the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from the Trinity?","answer":"Hence we learn the true order and manner of worshipping God in the Son. Whatsoever ye shall ask the father in my name, he will give it you. And by the Spirit. Praying always, with all prayer and supplication in the spirit.","segments":[{"text":"Hence we learn the true order and manner of worshipping God in the Son.","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null},{"text":"Whatsoever ye shall ask the father in my name, he will give it you.","proofs":[],"refs":[],"note":null},{"text":"And by the Spirit.","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"Praying always, with all prayer and supplication in the spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction from the Trinity?","answer":"That the Covenant of Grace conveys a rich portion to Believers, in making over all three persons to them. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people.","segments":[{"text":"That the Covenant of Grace conveys a rich portion to Believers, in making over all three persons to them.","proofs":["Jeremiah 31:33"],"refs":[{"printed":"Jeremiah 31:33","osis":["Jer.31.33"]}],"note":null},{"text":"But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Instruction from the Trinity?","answer":"That as it is the duty of all the Saints to give distinct glory to the three persons in the Godhead; so it will be a special part of their blessedness in Heaven, to contemplate the distinct benefits received from them all. And from Iesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the Kings of the Earth; unto him that loved us, and washed us from our sins in his own blood.","segments":[{"text":"That as it is the duty of all the Saints to give distinct glory to the three persons in the Godhead; so it will be a special part of their blessedness in Heaven, to contemplate the distinct benefits received from them all.","proofs":["Revelation 1:5"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null},{"text":"And from Iesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the Kings of the Earth; unto him that loved us, and washed us from our sins in his own blood.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":16,"title":"Of God’s Decrees","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Decrees of God?","answer":"The Decrees of God are his eternal purpose, according to the counsel of his will, whereby for his own glory he hath fore-ordained whatsoever comes to pass.","segments":[{"text":"The Decrees of God are his eternal purpose, according to the counsel of his will, whereby for his own glory he hath fore-ordained whatsoever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What things are Decreed of God?","answer":"All things whatsoever come to pass, even the smallest. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all thing▪ after the counsel of his own will.","segments":[{"text":"All things whatsoever come to pass, even the smallest.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all thing▪ after the counsel of his own will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the End of God’s Decrees?","answer":"The Glory of his own Name. Who worketh all things according to the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ.","segments":[{"text":"The Glory of his own Name.","proofs":["Ephesians 1:11–12"],"refs":[{"printed":"Ephesians 1:11–12","osis":["Eph.1.11-Eph.1.12"]}],"note":null},{"text":"Who worketh all things according to the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But there are some evil things done in the World, do they fall under God’s Decree?","answer":"Though God doth neither approve them, nor necessitate men to commit them, yet he doth permit and suffer them to be done, and will turn them to his own Glory. For of a truth, against thy holy child Iesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel are gathered together, for to do whatsoever thy hand, and thy counsel determined before to be done.","segments":[{"text":"Though God doth neither approve them, nor necessitate men to commit them, yet he doth permit and suffer them to be done, and will turn them to his own Glory.","proofs":["Acts 4:27–28"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]}],"note":null},{"text":"For of a truth, against thy holy child Iesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel are gathered together, for to do whatsoever thy hand, and thy counsel determined before to be done.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who are the Objects of God’s Special Decrees?","answer":"Angels and Men are the Objects of God’s Special Decrees. I charge thee before God, and the Lord Iesus Christ, and the elect angels, that thou observe these things, &c. Who shall lay any thing to the charge of God’s elect?","segments":[{"text":"Angels and Men are the Objects of God’s Special Decrees.","proofs":["1 Timothy 5:21"],"refs":[{"printed":"1 Timothy 5:21","osis":["1Tim.5.21"]}],"note":null},{"text":"I charge thee before God, and the Lord Iesus Christ, and the elect angels, that thou observe these things,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null},{"text":"Who shall lay any thing to the charge of God’s elect?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First Property of God’s Decrees?","answer":"That they are most wise Acts of God laid in the depth of Wisdom and Counsel O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!","segments":[{"text":"That they are most wise Acts of God laid in the depth of Wisdom and Counsel","proofs":["Romans 11:33"],"refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null},{"text":"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Property of God’s Decrees?","answer":"The Decrees of God are most free, all flowing from the meer pleasure of his Will. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.","segments":[{"text":"The Decrees of God are most free, all flowing from the meer pleasure of his Will.","proofs":["Romans 9:18"],"refs":[{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null},{"text":"Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Property of God’s Decrees?","answer":"They are most firm and stable. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his,","segments":[{"text":"They are most firm and stable.","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his,","proofs":["Zechariah 6:1"],"refs":[{"printed":"Zechariah 6:1","osis":["Zech.6.1"]}],"note":null}],"items":[]},{"question":"What is the fourth Property of God’s Decrees?","answer":"They are eternal, and before all time, Known unto God are all his works, from the beginning of the world.","segments":[{"text":"They are eternal, and before all time,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null},{"text":"Known unto God are all his works, from the beginning of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is th Fifth Property of God’s Decrees?","answer":"They are most pure, and altogether unspotted of sin, This is the message which we have heard of him, and declare unto you, That God ie light, and in him is no darkness at all.","segments":[{"text":"They are most pure, and altogether unspotted of sin,","proofs":["1 John 1:5"],"refs":[{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null},{"text":"This is the message which we have heard of him, and declare unto you, That God ie light, and in him is no darkness at all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First Instruction from God’s Decrees?","answer":"That we ought to ascribe nothing to Chance, but to the appointment or providence of God. The lot is cast into the lap, but the whole disposing thereof is of the Lord.","segments":[{"text":"That we ought to ascribe nothing to Chance, but to the appointment or providence of God.","proofs":["Proverbs 16:33"],"refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null},{"text":"The lot is cast into the lap, but the whole disposing thereof is of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Instruction from God’s Decrees?","answer":"That God’s hand is to be acknowledged in the greatest Afflictions that befalls us. And David said to Abishai, and to all his servants, Behold, my son which came forth of my bowels seeketh my life, how much more now may this Benjamite do it? let him alone, and let him curse, for the Lord hath bidden him.","segments":[{"text":"That God’s hand is to be acknowledged in the greatest Afflictions that befalls us.","proofs":["2 Samuel 16:11"],"refs":[{"printed":"2 Samuel 16:11","osis":["2Sam.16.11"]}],"note":null},{"text":"And David said to Abishai, and to all his servants, Behold, my son which came forth of my bowels seeketh my life, how much more now may this Benjamite do it? let him alone, and let him curse, for the Lord hath bidden him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction from God’s Decrees?","answer":"That we ought to be thankful to God for all the good, and patient under all the evils that befall us. Shall we receive good at the hand of God, and shall we not receive evil?","segments":[{"text":"That we ought to be thankful to God for all the good, and patient under all the evils that befall us.","proofs":["Job 2:10"],"refs":[{"printed":"Job 2:10","osis":["Job.2.10"]}],"note":null},{"text":"Shall we receive good at the hand of God, and shall we not receive evil?","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":17,"title":"Of the Creation","part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Works of Creation?","answer":"The Work of Creation is, God’s making all things of nothing, by the Word of his Power, in the space of Six Days, and all very good.","segments":[{"text":"The Work of Creation is, God’s making all things of nothing, by the Word of his Power, in the space of Six Days, and all very good.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it to create?","answer":"To create, is to give a Being to that which had no Being; or to bring something out of nothing. Through Faith we understand that the worlds were framed by the word of God, so that things which are seen, were not made of things that do appear.","segments":[{"text":"To create, is to give a Being to that which had no Being; or to bring something out of nothing.","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null},{"text":"Through Faith we understand that the worlds were framed by the word of God, so that things which are seen, were not made of things that do appear.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did God create the world?","answer":"By his infinite Power, executed in his Word of Command. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth; for he spake, and it was done; he commanded, and it stood fast.","segments":[{"text":"By his infinite Power, executed in his Word of Command.","proofs":["Psalm 33:6, 9"],"refs":[{"printed":"Psalm 33:6, 9","osis":["Ps.33.6","Ps.33.9"]}],"note":null},{"text":"By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth; for he spake, and it was done; he commanded, and it stood fast.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Attributes of God shine forth in the Creation?","answer":"The Wisdom of God shines forth gloriously, not only in their formation, but dependance one upon another. O Lord, how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches.","segments":[{"text":"The Wisdom of God shines forth gloriously, not only in their formation, but dependance one upon another.","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"O Lord, how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may we learn from the Creation?","answer":"That God perfectly knows all that is in the Creature, be it never so secret. Understand, O ye brutish among the people; and ye fools, when will ye be wise? He that planted the ear, shall he not hear? he that formed the eye, shall he not see?","segments":[{"text":"That God perfectly knows all that is in the Creature, be it never so secret.","proofs":["Psalm 94:8–9"],"refs":[{"printed":"Psalm 94:8–9","osis":["Ps.94.8-Ps.94.9"]}],"note":null},{"text":"Understand, O ye brutish among the people; and ye fools, when will ye be wise? He that planted the ear, shall he not hear? he that formed the eye, shall he not see?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the Second Instruction from the Creation?","answer":"That God is the rightful owner of us all, and may do what he will with us. Nay, but O man, who art thou that repliest against God! Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the porter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?","segments":[{"text":"That God is the rightful owner of us all, and may do what he will with us.","proofs":["Romans 9:20"],"refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]}],"note":null},{"text":"Nay, but O man, who art thou that repliest against God! Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the porter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Instruction from the Creation?","answer":"That God only is the proper Object of Worship. Thus shall he say unto them, The Gods that have not made the heavens, and the earth, even they shall perish from the earth, and from under these heavens.","segments":[{"text":"That God only is the proper Object of Worship.","proofs":["Jeremiah 10:11"],"refs":[{"printed":"Jeremiah 10:11","osis":["Jer.10.11"]}],"note":null},{"text":"Thus shall he say unto them, The Gods that have not made the heavens, and the earth, even they shall perish from the earth, and from under these heavens.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth Instruction from hence?","answer":"That Christians should not fear the power of Creatures, since they derive their Being and Power from God. Behold I have created the Smith that bloweth the coals in the fire, that bringeth forth an instrument for his work; and I have created the waster to destroy, no weapon that is formed against thee shall prosper.","segments":[{"text":"That Christians should not fear the power of Creatures, since they derive their Being and Power from God.","proofs":["Isaiah 54:16–17"],"refs":[{"printed":"Isaiah 54:16–17","osis":["Isa.54.16-Isa.54.17"]}],"note":null},{"text":"Behold I have created the Smith that bloweth the coals in the fire, that bringeth forth an instrument for his work; and I have created the waster to destroy, no weapon that is formed against thee shall prosper.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fifth Instruction hence?","answer":"That Atheism is a sin against Natural Light and Reason. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead; so that they are without excuse.","segments":[{"text":"That Atheism is a sin against Natural Light and Reason.","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead; so that they are without excuse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Sixth Instruction hence?","answer":"That God’s Glory is the end of all Being. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers, all things were created by him and for him.","segments":[{"text":"That God’s Glory is the end of all Being.","proofs":["Colossians 1:16"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null},{"text":"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers, all things were created by him and for him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Seventh Instruction hence?","answer":"That there is an unnatural rebellion in sin, smiting at him that made and preserves our Being. I have nourished and brought up children, and they have rebelled against me.","segments":[{"text":"That there is an unnatural rebellion in sin, smiting at him that made and preserves our Being.","proofs":["Isaiah 1:2"],"refs":[{"printed":"Isaiah 1:2","osis":["Isa.1.2"]}],"note":null},{"text":"I have nourished and brought up children, and they have rebelled against me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Eighth Instruction from hence?","answer":"That God can in a moment revive and save the Church, when at the lowest ebb. Behold, I create Ierusalem a rejoycing, and her people a joy.","segments":[{"text":"That God can in a moment revive and save the Church, when at the lowest ebb.","proofs":["Isaiah 65:18"],"refs":[{"printed":"Isaiah 65:18","osis":["Isa.65.18"]}],"note":null},{"text":"Behold, I create Ierusalem a rejoycing, and her people a joy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction from hence?","answer":"That it is easy with God to revive a dejected Soul. I create the fruit of the lips; Peace peace to him that is far off, and to him that is near, saith the Lord, and I will heal him.","segments":[{"text":"That it is easy with God to revive a dejected Soul.","proofs":["Isaiah 57:19"],"refs":[{"printed":"Isaiah 57:19","osis":["Isa.57.19"]}],"note":null},{"text":"I create the fruit of the lips; Peace peace to him that is far off, and to him that is near, saith the Lord, and I will heal him.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":18,"title":"Of Man’s Creation","part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"How did God create Man?","answer":"God created Man Male and Female, after his own Image, in Knowledge, Righteousness, and Holiness, with dominion over the Creatures.","segments":[{"text":"God created Man Male and Female, after his own Image, in Knowledge, Righteousness, and Holiness, with dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How did God create Man?","answer":"God created man in his own Image. So God created man in his own image, in the image of God created he him, male and female created he them,","segments":[{"text":"God created man in his own Image.","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null},{"text":"So God created man in his own image, in the image of God created he him, male and female created he them,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the Image of God?","answer":"Not a resemblance of God in any bodily Shape or Figure, but in holiness. And that ye put on that new man, which after God is created in righteousness and true holiness.","segments":[{"text":"Not a resemblance of God in any bodily Shape or Figure, but in holiness.","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"And that ye put on that new man, which after God is created in righteousness and true holiness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what Graces did Man resemble God?","answer":"In such a knowledge of God himself, and the Creatures, which made him happy. And have put on the new man, which is renewed in knowledge, after the image of him that created him.","segments":[{"text":"In such a knowledge of God himself, and the Creatures, which made him happy.","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null},{"text":"And have put on the new man, which is renewed in knowledge, after the image of him that created him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what other Graces did this Image consist?","answer":"In Righteousness as well as Holiness. And that ye put on that new man, which after God is created in righteousness and true holiness.","segments":[{"text":"In Righteousness as well as Holiness.","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"And that ye put on that new man, which after God is created in righteousness and true holiness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First Inference from hence?","answer":"The deplorable misery of the Fall. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","segments":[{"text":"The deplorable misery of the Fall.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Instruction hence?","answer":"The beauty of Holiness, which is the Image of God, and the Excellency of Man. But to the saints that are in the earth, and to the excellent, in whom is all my delight.","segments":[{"text":"The beauty of Holiness, which is the Image of God, and the Excellency of Man.","proofs":["Psalm 16:3"],"refs":[{"printed":"Psalm 16:3","osis":["Ps.16.3"]}],"note":null},{"text":"But to the saints that are in the earth, and to the excellent, in whom is all my delight.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Instruction from hence?","answer":"We have infinite cause to bless God for Christ, who repairs this lost Image in his people. And be renewed in the spirit of your mind.","segments":[{"text":"We have infinite cause to bless God for Christ, who repairs this lost Image in his people.","proofs":["Ephesians 4:23"],"refs":[{"printed":"Ephesians 4:23","osis":["Eph.4.23"]}],"note":null},{"text":"And be renewed in the spirit of your mind.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth Instruction from hence?","answer":"That the despisers of Holiness are the despisers of God; for Holiness is God’s Image.","segments":[{"text":"That the despisers of Holiness are the despisers of God; for Holiness is God’s Image.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the Fifth Instruction from hence?","answer":"The excellency of Sanctification, which defaces the Image of Satan, and draws the Image of God upon the Soul of man.","segments":[{"text":"The excellency of Sanctification, which defaces the Image of Satan, and draws the Image of God upon the Soul of man.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":19,"title":"Of Divine Providence","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What are God’s Works of Providence?","answer":"God’s Works of Providence, are his just, holy, wise, and powerful preserving and governing all his Creatures, and all their Actions.","segments":[{"text":"God’s Works of Providence, are his just, holy, wise, and powerful preserving and governing all his Creatures, and all their Actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth it appear there is a Divine Providence?","answer":"It appears by plain Scripture Testimonies. Upholding all things by the word of his power. By him all things consist. Are not five sparrows sold for two farthings, and not one of them is forgotten before God; but even the very hairs of your head are all numbred.","segments":[{"text":"It appears by plain Scripture Testimonies.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"Upholding all things by the word of his power.","proofs":["Colossians 1:17"],"refs":[{"printed":"Colossians 1:17","osis":["Col.1.17"]}],"note":null},{"text":"By him all things consist.","proofs":["Luke 12:6–7"],"refs":[{"printed":"Luke 12:6–7","osis":["Luke.12.6-Luke.12.7"]}],"note":null},{"text":"Are not five sparrows sold for two farthings, and not one of them is forgotten before God; but even the very hairs of your head are all numbred.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else is Providence evidenced?","answer":"By Scripture Emblems as Iacob’s Ladder. Ana he dreamed, and behold a ladder set upon the earth, and the top of it reached to heaven; behold the Angels of God ascended, and descended on it: And Ezekiel’s wheels, Whithersoever the spirit was to go, they went, thither was their spirit to go, and the wheels were lifted up over against them, for the spirit of the living creature was in the wheels.","segments":[{"text":"By Scripture Emblems as Iacob’s Ladder.","proofs":["Genesis 28:12–13"],"refs":[{"printed":"Genesis 28:12–13","osis":["Gen.28.12-Gen.28.13"]}],"note":null},{"text":"Ana he dreamed, and behold a ladder set upon the earth, and the top of it reached to heaven; behold the Angels of God ascended, and descended on it:","proofs":[],"refs":[],"note":null},{"text":"And Ezekiel’s wheels,","proofs":["Ezekiel 1:20"],"refs":[{"printed":"Ezekiel 1:20","osis":["Ezek.1.20"]}],"note":null},{"text":"Whithersoever the spirit was to go, they went, thither was their spirit to go, and the wheels were lifted up over against them, for the spirit of the living creature was in the wheels.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What further Scripture evidence is there?","answer":"The sure accomplishment of Scripture Predictions, as Israel’s Captivity, and Deliverance from Egypt and Babylon, Christ’s Incarnation, the Rise and Ruin of the Four Monarchies. Thou, O King, sawest, and behold a great Image, whose brightnest was excellent, stood before thee, and the form thereof was terrible. And four great beasts came up from the Sea, diverse one from the other.","segments":[{"text":"The sure accomplishment of Scripture Predictions, as Israel’s Captivity, and Deliverance from Egypt and Babylon, Christ’s Incarnation, the Rise and Ruin of the Four Monarchies.","proofs":["Daniel 2:31"],"refs":[{"printed":"Daniel 2:31","osis":["Dan.2.31"]}],"note":null},{"text":"Thou, O King, sawest, and behold a great Image, whose brightnest was excellent, stood before thee, and the form thereof was terrible.","proofs":["Daniel 7:3"],"refs":[{"printed":"Daniel 7:3","osis":["Dan.7.3"]}],"note":null},{"text":"And four great beasts came up from the Sea, diverse one from the other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it’s first Act about the Creatures?","answer":"It sustains, preserves, provides for them. The eyes of all wait upon thee, and thou givest them their meat in due season; thou openest thine hand, and satisfiest the desire of every living thing, and defendest them from danger. Thy righteousness is like the great mountains, thy judgments are a great deep, O Lord, thou preservest man and beast.","segments":[{"text":"It sustains, preserves, provides for them.","proofs":["Psalm 145:15–16"],"refs":[{"printed":"Psalm 145:15–16","osis":["Ps.145.15-Ps.145.16"]}],"note":null},{"text":"The eyes of all wait upon thee, and thou givest them their meat in due season; thou openest thine hand, and satisfiest the desire of every living thing,","proofs":[],"refs":[],"note":null},{"text":"and defendest them from danger.","proofs":["Psalm 36:6"],"refs":[{"printed":"Psalm 36:6","osis":["Ps.36.6"]}],"note":null},{"text":"Thy righteousness is like the great mountains, thy judgments are a great deep, O Lord, thou preservest man and beast.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Act of Providence about the Creatures?","answer":"It rules and governs the Creatures and their Actions. He ruleth by his power for ever, his eyes behold the nations; let not the rebellions exalt themselves.","segments":[{"text":"It rules and governs the Creatures and their Actions.","proofs":["Psalm 66:7"],"refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]}],"note":null},{"text":"He ruleth by his power for ever, his eyes behold the nations; let not the rebellions exalt themselves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How manifold is Divine Providence?","answer":"It is common and general over all, or special and peculiar to some men. Who is the saviour of all men, especially of those that believe.","segments":[{"text":"It is common and general over all, or special and peculiar to some men.","proofs":["1 Timothy 4:10"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"note":null},{"text":"Who is the saviour of all men, especially of those that believe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Providence exercised about sinful Actions?","answer":"In permitting them. In restraining them. Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain. And over-ruling them to good. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive.","segments":[{"text":"In permitting them.","proofs":["Acts 4:16"],"refs":[{"printed":"Acts 4:16","osis":["Acts.4.16"]}],"note":null},{"text":"In restraining them.","proofs":["Psalm 76:10"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain.","proofs":[],"refs":[],"note":null},{"text":"And over-ruling them to good.","proofs":["Genesis 50:20"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]}],"note":null},{"text":"But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Properties of Providence?","answer":"It is (1) holy. The Lord is righteous in all his ways, and holy in all his works. (2) Wise. O Lord, how manifold are thy works! in wisdom hast thou made them all. (3.) Powerful. And all the inhabitants of the earth are reputed as nothing, and he doth according to his will, in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou?","segments":[{"text":"It is (1) holy.","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"The Lord is righteous in all his ways, and holy in all his works.","proofs":[],"refs":[],"note":null},{"text":"(2) Wise.","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"O Lord, how manifold are thy works! in wisdom hast thou made them all.","proofs":[],"refs":[],"note":null},{"text":"(3.) Powerful.","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null},{"text":"And all the inhabitants of the earth are reputed as nothing, and he doth according to his will, in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First Instruction from it?","answer":"That God’s people are safe amidst all their enemies and dangers. For the eyes of the Lords run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose hearts are perfect towards him.","segments":[{"text":"That God’s people are safe amidst all their enemies and dangers.","proofs":["2 Chronicles 16:9"],"refs":[{"printed":"2 Chronicles 16:9","osis":["2Chr.16.9"]}],"note":null},{"text":"For the eyes of the Lords run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose hearts are perfect towards him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Instruction?","answer":"That Prayer is the best expedient to prosperity, and success of our lawful affairs. The Lord is nigh unto all them that call upon him, to all that call upon him in truth.","segments":[{"text":"That Prayer is the best expedient to prosperity, and success of our lawful affairs.","proofs":["Psalm 145:18"],"refs":[{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"The Lord is nigh unto all them that call upon him, to all that call upon him in truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Instruction from it?","answer":"That God’s people should rest quietly in the care of his providence for them in all their straits. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet our heavenly father feedeth them; are ye not much better than they?","segments":[{"text":"That God’s people should rest quietly in the care of his providence for them in all their straits.","proofs":["Matthew 6:26"],"refs":[{"printed":"Matthew 6:26","osis":["Matt.6.26"]}],"note":null},{"text":"Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet our heavenly father feedeth them; are ye not much better than they?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction from it?","answer":"That it is no small priviledge to be adopted Children of God, and the Members of Christ, for all is ordered for their eternal Good. And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him, that filleth all in all.","segments":[{"text":"That it is no small priviledge to be adopted Children of God, and the Members of Christ, for all is ordered for their eternal Good.","proofs":["Ephesians 1:22–23"],"refs":[{"printed":"Ephesians 1:22–23","osis":["Eph.1.22-Eph.1.23"]}],"note":null},{"text":"And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him, that filleth all in all.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":20,"title":"Of the Covenant of Works","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"What special Art of Providence did God exercise towards Man, in the estate wherein he was created?","answer":"When God had created Man, he entred into a Covenant of Life with him, upon condition of perfect obedience, forbidding him to eat of the Tree of Knowledge of Good and Evil upon pain of Death.","segments":[{"text":"When God had created Man, he entred into a Covenant of Life with him, upon condition of perfect obedience, forbidding him to eat of the Tree of Knowledge of Good and Evil upon pain of Death.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What was God’s Covenant with Adam before the Fall?","answer":"It was to give Life and Happiness upon condition of perfect personal Obedience. The law is not of faith; but the man that doth them, shall live in them.","segments":[{"text":"It was to give Life and Happiness upon condition of perfect personal Obedience.","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":null},{"text":"The law is not of faith; but the man that doth them, shall live in them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was this Covenant made only with Adam, or with him and his Posterity?","answer":"It was made with him, and all his natural Posterity, descending in the ordinary way of Generation from him. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned. and 18. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come: Therefore as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life.","segments":[{"text":"It was made with him, and all his natural Posterity, descending in the ordinary way of Generation from him.","proofs":["Romans 4:12"],"refs":[{"printed":"Romans 4:12","osis":["Rom.4.12"]}],"note":null},{"text":"Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","proofs":["Romans 4:14"],"refs":[{"printed":"Romans 4:14","osis":["Rom.4.14"]}],"note":null},{"text":"and 18.","proofs":[],"refs":[],"note":null},{"text":"Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come: Therefore as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Adam able to preform the obedience required of him in that Covenant?","answer":"Yes; for he was made upright. God made man upright, but they have sought out themselves many inventions.","segments":[{"text":"Yes; for he was made upright.","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"God made man upright, but they have sought out themselves many inventions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Had this Covenant any Mediator?","answer":"No, he neither had, nor needed any Mediator for satisfaction; because no sin was in him; nor intercession, for he wanted nothing.","segments":[{"text":"No, he neither had, nor needed any Mediator for satisfaction; because no sin was in him; nor intercession, for he wanted nothing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did this Covenant admit of no repentance, nor accept any short Endeavours?","answer":"No, it did not; but sentenceth and curseth the Transgressors of it, for the least breach. Cursed is every one that continueth not in all things which are written in the book of the law to do them.","segments":[{"text":"No, it did not; but sentenceth and curseth the Transgressors of it, for the least breach.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"Cursed is every one that continueth not in all things which are written in the book of the law to do them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How was the threatning fulfilled, of dying in the day he eat, seeing he lived 930 years?","answer":"He died spiritually, that day; and though the sentence on his body was respited in order to posterity, yet then his body received the death wound, of which afterward he died.","segments":[{"text":"He died spiritually, that day; and though the sentence on his body was respited in order to posterity, yet then his body received the death wound, of which afterward he died.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from Adam’s Covenant?","answer":"Miserable are all they that grow on the natural root of the first Adam. Tell me, ye that desire to be under the law. Do ye not hear the law? for it is wrrtten, That Abraham had two sons, the one by a Bond-maid, the other by a Free-woman.","segments":[{"text":"Miserable are all they that grow on the natural root of the first Adam.","proofs":["Galatians 4:21–22"],"refs":[{"printed":"Galatians 4:21–22","osis":["Gal.4.21-Gal.4.22"]}],"note":null},{"text":"Tell me, ye that desire to be under the law. Do ye not hear the law? for it is wrrtten, That Abraham had two sons, the one by a Bond-maid, the other by a Free-woman.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That God is just in all the punishments and miseries that came upon Man, yea, Infants, that never sinned after his similitude. Nevertheless death reigned from Adam, to Moses, even over them that had not sinned after the similitude of Adam’s transgression.","segments":[{"text":"That God is just in all the punishments and miseries that came upon Man, yea, Infants, that never sinned after his similitude.","proofs":["Romans 5:14"],"refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"note":null},{"text":"Nevertheless death reigned from Adam, to Moses, even over them that had not sinned after the similitude of Adam’s transgression.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"The glorious priviledge of believers, who are under a better covenant, establisht upon better promises. But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which is establisht upon better promises.","segments":[{"text":"The glorious priviledge of believers, who are under a better covenant, establisht upon better promises.","proofs":["Hebrews 8:6"],"refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]}],"note":null},{"text":"But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which is establisht upon better promises.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That we should pity the unregenerate, especially our own among them; and labour to plant them in the second Adam.","segments":[{"text":"That we should pity the unregenerate, especially our own among them; and labour to plant them in the second Adam.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":21,"title":"Of the Fall of Man","part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Did our first Parents continue in the estate wherein they were created?","answer":"Our first Parents being left to the freeedom of their own will, fell from thee estate wherein they were created, by sinning against God.","segments":[{"text":"Our first Parents being left to the freeedom of their own will, fell from thee estate wherein they were created, by sinning against God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth it appear that man is fallen?","answer":"By the Scripture History, an account of it in And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked, and they sewed fig-leaves together, and made themselves Aprons, and they heard the voice of the Lord God walking in the garden, in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees if the garden. And the sad experience we all have of it in our own selves. Therefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","segments":[{"text":"By the Scripture History, an account of it in","proofs":["Genesis 3:6–7"],"refs":[{"printed":"Genesis 3:6–7","osis":["Gen.3.6-Gen.3.7"]}],"note":null},{"text":"And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked, and they sewed fig-leaves together, and made themselves Aprons, and they heard the voice of the Lord God walking in the garden, in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees if the garden.","proofs":[],"refs":[],"note":null},{"text":"And the sad experience we all have of it in our own selves.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"Therefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How could man fall, since he was made upright?","answer":"Though he was upright, yet his will was mutable; and by abusing that liberty, he fell. Lo this only have I found, that God hath made man upright, but they have sought out many inventions.","segments":[{"text":"Though he was upright, yet his will was mutable; and by abusing that liberty, he fell.","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"Lo this only have I found, that God hath made man upright, but they have sought out many inventions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did God leave him to abuse the freedom of will?","answer":"Not by inclining him to abuse it; but by with-holding that further grace which he was no way obliged to continue to him.","segments":[{"text":"Not by inclining him to abuse it; but by with-holding that further grace which he was no way obliged to continue to him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did the will of man lose its liberty to good, by the Fall?","answer":"Yes, it did, and is so wounded, that it cannot without preventing and regenerating grace put forth one spiritual and saving act. For by grace are ye saved, through faith, and that not of our selves, it is the gift of God. Not of works, lest any man should boast; for we are all his workmanship, created in Christ Iesus unto good works, &c.","segments":[{"text":"Yes, it did, and is so wounded, that it cannot without preventing and regenerating grace put forth one spiritual and saving act.","proofs":["Ephesians 2:8–10"],"refs":[{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null},{"text":"For by grace are ye saved, through faith, and that not of our selves, it is the gift of God. Not of works, lest any man should boast; for we are all his workmanship, created in Christ Iesus unto good works,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the aggravation of Adam’s Sin?","answer":"It was aggravated in his being a publick innocent person, so newly placed in a State of Happiness and Liberty.","segments":[{"text":"It was aggravated in his being a publick innocent person, so newly placed in a State of Happiness and Liberty.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first inference from the Fall?","answer":"That the best Creature left to himself, cannot be long safe; as the Angels, and Adam. Nevertheless man being in honour abideth not, he is like the beast that perish.","segments":[{"text":"That the best Creature left to himself, cannot be long safe; as the Angels, and Adam.","proofs":["Psalm 49:12"],"refs":[{"printed":"Psalm 49:12","osis":["Ps.49.12"]}],"note":null},{"text":"Nevertheless man being in honour abideth not, he is like the beast that perish.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That since man could not be his own keeper, he can be much less his own Saviour. Not that we are sufficient of our selves to think any thing as of our selves; but our sufficiency is of God.","segments":[{"text":"That since man could not be his own keeper, he can be much less his own Saviour.","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"Not that we are sufficient of our selves to think any thing as of our selves; but our sufficiency is of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That it is impossible for the covenant of works to justify any one. Therefore by the deeds of the law there shall no flesh be justified in his sight. For what the law could not do, in that it was weak through the flesh; God sending his own son, in the likeness of sinful flesh, and for sin condemned sin in the flesh.","segments":[{"text":"That it is impossible for the covenant of works to justify any one.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"Therefore by the deeds of the law there shall no flesh be justified in his sight.","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"For what the law could not do, in that it was weak through the flesh; God sending his own son, in the likeness of sinful flesh, and for sin condemned sin in the flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"What cause have we to bless God for Christ, who recovered us when the Fall left us helpless? For when we were yet without strength, in due time Christ died for the ungodly.","segments":[{"text":"What cause have we to bless God for Christ, who recovered us when the Fall left us helpless?","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null},{"text":"For when we were yet without strength, in due time Christ died for the ungodly.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":22,"title":"Of Sin","part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sin?","answer":"Sin is any want of conformity unto, or transgression of the law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of the law of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the Law?","answer":"The Commands and Rules flowing from God’s Soveraignty, whereby his will is manifested, and the Creature bound to obedience.","segments":[{"text":"The Commands and Rules flowing from God’s Soveraignty, whereby his will is manifested, and the Creature bound to obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is this Law written?","answer":"It is written either in the heart, Which shews the work of the law written in their hearts, which we call the law of nature. Or in the Bible, which we call the written Moral Law.","segments":[{"text":"It is written either in the heart,","proofs":["Romans 2:15"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"note":null},{"text":"Which shews the work of the law written in their hearts, which we call the law of nature.","proofs":[],"refs":[],"note":null},{"text":"Or in the Bible, which we call the written Moral Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What conformity is due to this Law of God?","answer":"A two fold conformity is due to it. First, Internal, in our hearts. Secondly; External, in our lives; and the want of either is sin, Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law.","segments":[{"text":"A two fold conformity is due to it. First, Internal, in our hearts. Secondly; External, in our lives; and the want of either is sin,","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null},{"text":"Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the want of internal conformity is sin?","answer":"Because the Law requires it. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength; for this is the first commandment. And condemns the want of it, What shall we say then? is the law sin? God forbid; nay, I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet.","segments":[{"text":"Because the Law requires it.","proofs":["Mark 12:30"],"refs":[{"printed":"Mark 12:30","osis":["Mark.12.30"]}],"note":null},{"text":"And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength; for this is the first commandment.","proofs":[],"refs":[],"note":null},{"text":"And condemns the want of it,","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null},{"text":"What shall we say then? is the law sin? God forbid; nay, I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is nothing a sin but what is against God’s Law?","answer":"No, nothing can be a sin but what God hath either expresly, or by consequence forbidden in his word.","segments":[{"text":"No, nothing can be a sin but what God hath either expresly, or by consequence forbidden in his word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein lies the evil of transgressing God’s Laws?","answer":"The evil of sin principally lies in offence and wrong done to God, whose soveraignty it labours to shake off, and despises his will. Against thee, thee only, have I sinned, and done this evil in thy sight.","segments":[{"text":"The evil of sin principally lies in offence and wrong done to God, whose soveraignty it labours to shake off, and despises his will.","proofs":["Psalm 51:4"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null},{"text":"Against thee, thee only, have I sinned, and done this evil in thy sight.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What further evil is in sin?","answer":"It highly wrongs the Sinner’s Soul, by defacing, defiling, and damning it. But he that sinneth against me, wrongeth his own soul: all they that hate me, love death.","segments":[{"text":"It highly wrongs the Sinner’s Soul, by defacing, defiling, and damning it.","proofs":["Proverbs 8:36"],"refs":[{"printed":"Proverbs 8:36","osis":["Prov.8.36"]}],"note":null},{"text":"But he that sinneth against me, wrongeth his own soul: all they that hate me, love death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein is the evil of sin manifested?","answer":"It’s manifested in the death of Christ, the terrors of Conscience, and torments of Hell.","segments":[{"text":"It’s manifested in the death of Christ, the terrors of Conscience, and torments of Hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What course must the Sinner take to recover himself out of his misery?","answer":"Repentance towards God, faith towards Christ; and both evidenced by new obedience. Testifying both to the Jew, and also to the Greeks, repentance towards God, and faith towards our Lord Iesus Christ.","segments":[{"text":"Repentance towards God, faith towards Christ; and both evidenced by new obedience.","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null},{"text":"Testifying both to the Jew, and also to the Greeks, repentance towards God, and faith towards our Lord Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What may we infer from hence?","answer":"That we have infinite cause to bless God for Christ’s satisfaction of the Law for our Sins.","segments":[{"text":"That we have infinite cause to bless God for Christ’s satisfaction of the Law for our Sins.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":23,"title":"Of the Tree of Knowledge","part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What is the sin whereby our first Parents fell from the Estate wherein they were created?","answer":"The sin whereby our first Parents fell from the Estate wherein they were created, was their eating the forbidden fruit.","segments":[{"text":"The sin whereby our first Parents fell from the Estate wherein they were created, was their eating the forbidden fruit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why was this Tree called the Tree of Knowledge?","answer":"Not from any natural efficacy it had to give knowledge; but the Knowledge he should have by eating, or not eating, was experimental Knowledge, (i. e.) Knowledge to his Sorrow.","segments":[{"text":"Not from any natural efficacy it had to give knowledge; but the Knowledge he should have by eating, or not eating, was experimental Knowledge, (i. e.) Knowledge to his Sorrow.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why did God forbid him this Tree?","answer":"First, For the discovery of his dominion over man. Secondly, For the trial of his subjection and obedience. Thirdly, For the aggravation of his sin, if he should eat.","segments":[{"text":"First, For the discovery of his dominion over man. Secondly, For the trial of his subjection and obedience. Thirdly, For the aggravation of his sin, if he should eat.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What evil was there in eating of it?","answer":"There was a twofold Evil, the evil of Sin, and the evil of Punishment, both very great.","segments":[{"text":"There was a twofold Evil, the evil of Sin, and the evil of Punishment, both very great.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the Evil of Sin?","answer":"A threefold Evil of Sin. First, Against God, called disobedience. For as by one man’s disobedience many were made sinners. Secondly, Against himself, Soul, Body, and Estate. Thirdly, Against his Posterity. Wherefore as by one man sin entred into the world, and death by sin; and so death passed upon all men, for that all have sinned.","segments":[{"text":"A threefold Evil of Sin. First, Against God, called disobedience.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"For as by one man’s disobedience many were made sinners. Secondly,","proofs":[],"refs":[],"note":null},{"text":"Against himself, Soul, Body, and Estate. Thirdly, Against his Posterity.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"Wherefore as by one man sin entred into the world, and death by sin; and so death passed upon all men, for that all have sinned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the Evil of Punishment?","answer":"First, Loss of God’s Image. Secondly, Horror of Conscience. Thirdly, Sorrow on the Female Sex. Fourthly, Curse on the Creature. Fifthly, Expulsion from Paradise. Sixthly, Death both of Body and Soul.","segments":[{"text":"First, Loss of God’s Image. Secondly, Horror of Conscience. Thirdly, Sorrow on the Female Sex. Fourthly, Curse on the Creature. Fifthly, Expulsion from Paradise. Sixthly, Death both of Body and Soul.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from it?","answer":"To take heed of small beginnings of Temptations, and resist it in the first motions. Behold how great a matter a little fire kindleth.","segments":[{"text":"To take heed of small beginnings of Temptations, and resist it in the first motions.","proofs":["James 3:5"],"refs":[{"printed":"James 3:5","osis":["Jas.3.5"]}],"note":null},{"text":"Behold how great a matter a little fire kindleth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"Not to hold a parly with the tempter. See But I fear lest by any means, as the serpent beguiled Eve, through his subtilty; so your minds should be corrupted from the simplicity that is in Christ.","segments":[{"text":"Not to hold a parly with the tempter. See","proofs":["2 Corinthians 11:3"],"refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"But I fear lest by any means, as the serpent beguiled Eve, through his subtilty; so your minds should be corrupted from the simplicity that is in Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That Satan’s policy lies much in the choice of his tempting instruments; as Eve and Peter, &c.","segments":[{"text":"That Satan’s policy lies much in the choice of his tempting instruments; as Eve and Peter, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference?","answer":"A necessity of keeping strong-guards on our Senses. That stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil, he shall dwell on high, his place of defence shall be the munition of rocks.","segments":[{"text":"A necessity of keeping strong-guards on our Senses.","proofs":["Isaiah 33:15"],"refs":[{"printed":"Isaiah 33:15","osis":["Isa.33.15"]}],"note":null},{"text":"That stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil, he shall dwell on high, his place of defence shall be the munition of rocks.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Inference?","answer":"That Covenant-breaking is a heinous sin, which God will punish. He shall come as an Eagle against the house of the Lord, because they have transgressed my covenant, and trespassed against my laws.","segments":[{"text":"That Covenant-breaking is a heinous sin, which God will punish.","proofs":["Hosea 8:1"],"refs":[{"printed":"Hosea 8:1","osis":["Hos.8.1"]}],"note":null},{"text":"He shall come as an Eagle against the house of the Lord, because they have transgressed my covenant, and trespassed against my laws.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That the corruption of our nature is much seen in desiring forbidden things. What shall we say then? Is the law sin? God forbid: Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.","segments":[{"text":"That the corruption of our nature is much seen in desiring forbidden things.","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null},{"text":"What shall we say then? Is the law sin? God forbid: Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":24,"title":"Of the Fall of Adam, and ours in him","part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did all Mankind fall in Adam’s first transgression?","answer":"The Covenant being made with Adam, not only for himself, but for his posterity; all mankind descending from him by ordinary Generation, sinned in him, and fell with him in his first transgression.","segments":[{"text":"The Covenant being made with Adam, not only for himself, but for his posterity; all mankind descending from him by ordinary Generation, sinned in him, and fell with him in his first transgression.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did no man ever escape the Sin of Adam?","answer":"Yes, The man Christ Jesus did, and he only. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners.","segments":[{"text":"Yes, The man Christ Jesus did, and he only.","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"For such an high priest became us, who is holy, harmless, undefiled, separate from sinners.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was not Christ tainted with it?","answer":"Because he came into the world in an extraordinary way. Now the birth of Christ was on this wise, when as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.","segments":[{"text":"Because he came into the world in an extraordinary way.","proofs":["Matthew 1:18"],"refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"note":null},{"text":"Now the birth of Christ was on this wise, when as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear all others are tainted with it?","answer":"It appears by Scripture-Testimony. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned. And experience of the best men. I find then a law, that when I would do good, evil is present with me.","segments":[{"text":"It appears by Scripture-Testimony.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","proofs":[],"refs":[],"note":null},{"text":"And experience of the best men.","proofs":["Romans 7:21"],"refs":[{"printed":"Romans 7:21","osis":["Rom.7.21"]}],"note":null},{"text":"I find then a law, that when I would do good, evil is present with me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How came all men to fall with Adam?","answer":"Because all were included in Adam’s Covenant, as a Man’s Covenant includes his Children before they be born; or the treason of the father affects his posterity.","segments":[{"text":"Because all were included in Adam’s Covenant, as a Man’s Covenant includes his Children before they be born; or the treason of the father affects his posterity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What infer you from hence?","answer":"The stupendious wisdom of God in sending Christ in our nature, and yet without the sin and taint of it. Christ the wisdom of God.","segments":[{"text":"The stupendious wisdom of God in sending Christ in our nature, and yet without the sin and taint of it.","proofs":["1 Corinthians 1:24"],"refs":[{"printed":"1 Corinthians 1:24","osis":["1Cor.1.24"]}],"note":null},{"text":"Christ the wisdom of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"Hence we learn the admirable love of Christ in taking our nature, with all the sinless Infirmities thereof. For what the law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin condemned sin in the flesh.","segments":[{"text":"Hence we learn the admirable love of Christ in taking our nature, with all the sinless Infirmities thereof.","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"For what the law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin condemned sin in the flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"The necessity of our Union with Christ, in order to our participation of his Righteousness and Redemption. For as in Adam all die, so in Christ shall all be made alive.","segments":[{"text":"The necessity of our Union with Christ, in order to our participation of his Righteousness and Redemption.","proofs":["1 Corinthians 15:22"],"refs":[{"printed":"1 Corinthians 15:22","osis":["1Cor.15.22"]}],"note":null},{"text":"For as in Adam all die, so in Christ shall all be made alive.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference?","answer":"Hence we learn the malignant and mortal nature of sin, in as much as our sin defiled and destroyed a whole world.","segments":[{"text":"Hence we learn the malignant and mortal nature of sin, in as much as our sin defiled and destroyed a whole world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Inference?","answer":"That though all be not equally sensible of their need, yet one sinner needs Christ as much as another.","segments":[{"text":"That though all be not equally sensible of their need, yet one sinner needs Christ as much as another.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That no man hath any cause or reason to boast of the goodness of his nature, since the best were by nature under the same sin and misery as the worst. Among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath even as others.","segments":[{"text":"That no man hath any cause or reason to boast of the goodness of his nature, since the best were by nature under the same sin and misery as the worst.","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"Among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath even as others.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":25,"title":"Of Original Sin","part":null,"questions":[17,18],"paragraphs":[],"clauses":[],"items":[{"question":"Into what Estate did the Fall bring Mankind?","answer":"The Fall brought Mankind into an Estate of Sin and Misery.","segments":[{"text":"The Fall brought Mankind into an Estate of Sin and Misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists the sinfulness of that Estate whereinto Man fell?","answer":"The fulness of that Estate whereinto man fell, consists in the guilt of Adam’s first Sin, the want of original Righteousness, and corruption of his whole Nature, which is commonly called original Sin; together with all actual Transgressions which proceed from sin.","segments":[{"text":"The fulness of that Estate whereinto man fell, consists in the guilt of Adam’s first Sin, the want of original Righteousness, and corruption of his whole Nature, which is commonly called original Sin; together with all actual Transgressions which proceed from sin.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of Sin are all men under?","answer":"All men are guilty before God of two sorts of Sin; of Original, and Actual. Behold, I was shapen in iniquity, and in sin did my mother conceive me. For there is not a just man upon earth, that doth good and sinneth not","segments":[{"text":"All men are guilty before God of two sorts of Sin; of Original, and Actual.","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"Behold, I was shapen in iniquity, and in sin did my mother conceive me.","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"For there is not a just man upon earth, that doth good and sinneth not","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can we be guilty of Adam’s first Sin?","answer":"We are guilty of it, because Adam sinned not only as a single, but also as a publick Person, and representative of all Mankind. But not as the offence; so also 〈◊〉 the free gift; for if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man, Iesus Christ, hath abounded unto many, and not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation.","segments":[{"text":"We are guilty of it, because Adam sinned not only as a single, but also as a publick Person, and representative of all Mankind.","proofs":["Romans 5:15–17"],"refs":[{"printed":"Romans 5:15–17","osis":["Rom.5.15-Rom.5.17"]}],"note":null},{"text":"But not as the offence; so also 〈◊〉 the free gift; for if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man, Iesus Christ, hath abounded unto many, and not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else came we under his guilt?","answer":"We are guilty of his Sin by Generation, for we were in his loyns; as treason stains the blood of the posterity, or the parents Leprosie the Children. Behold I was shapen in iniquity, and in sin did my mother conceive me.","segments":[{"text":"We are guilty of his Sin by Generation, for we were in his loyns; as treason stains the blood of the posterity, or the parents Leprosie the Children.","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"Behold I was shapen in iniquity, and in sin did my mother conceive me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth it consist?","answer":"It consists in two things. First, In our aversation and enmity to that which is good. In me, that is, in my flesh, there dwelleth no good thing. Secondly, In proneness to that which is evil. But I am carnal, sold under sin.","segments":[{"text":"It consists in two things. First, In our aversation and enmity to that which is good.","proofs":["Romans 7:18"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"note":null},{"text":"In me, that is, in my flesh, there dwelleth no good thing. Secondly,","proofs":[],"refs":[],"note":null},{"text":"In proneness to that which is evil.","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null},{"text":"But I am carnal, sold under sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this corruption of Nature in all Men?","answer":"Yes, In all meer men and women, none exempted. and 23. As it is written, There is none righteous, no not one, for all have sinned, and come short of the glory of God.","segments":[{"text":"Yes, In all meer men and women, none exempted.","proofs":["Romans 3:10"],"refs":[{"printed":"Romans 3:10","osis":["Rom.3.10"]}],"note":null},{"text":"and 23.","proofs":[],"refs":[],"note":null},{"text":"As it is written, There is none righteous, no not one, for all have sinned, and come short of the glory of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what part of our Nature doth this Sin abide?","answer":"It abides in the whole man, in every part of man, both Soul and Body. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Now the God of peace sanctify you wholly, and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Iesus Christ.","segments":[{"text":"It abides in the whole man, in every part of man, both Soul and Body.","proofs":["Genesis 6:5"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"Now the God of peace sanctify you wholly, and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is the Body infected by it?","answer":"In the readiness of the bodily members to further sin, and its temptations in the Soul. Their throat is an open sepulcher, with their tongues they have used deceit, the poyson of Asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shedblood.","segments":[{"text":"In the readiness of the bodily members to further sin, and its temptations in the Soul.","proofs":["Romans 3:13–15"],"refs":[{"printed":"Romans 3:13–15","osis":["Rom.3.13-Rom.3.15"]}],"note":null},{"text":"Their throat is an open sepulcher, with their tongues they have used deceit, the poyson of Asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shedblood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we from Original Sin?","answer":"To bear patiently the miseries we see on our Children, and their death also without murmuring. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression.","segments":[{"text":"To bear patiently the miseries we see on our Children, and their death also without murmuring.","proofs":["Romans 5:14"],"refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"note":null},{"text":"Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"It teaches us humility, and should be matter of confession and humiliation, when we sin actually. Behold I was shapen in iniquity, and in sin did my mother conceive me.","segments":[{"text":"It teaches us humility, and should be matter of confession and humiliation, when we sin actually.","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"Behold I was shapen in iniquity, and in sin did my mother conceive me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"It should provoke parents to use their utmost diligence for the conversion of their Children, who draw sin from them.","segments":[{"text":"It should provoke parents to use their utmost diligence for the conversion of their Children, who draw sin from them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"It teaches us the necessity of Regeneration, and should provoke us greatly to desire it.","segments":[{"text":"It teaches us the necessity of Regeneration, and should provoke us greatly to desire it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":26,"title":"Of Man’s Misery","part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Misery of that Estate whereinto Man fell?","answer":"All Mankind by their Fall lost communion with God, are under his wrath and curse; and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","segments":[{"text":"All Mankind by their Fall lost communion with God, are under his wrath and curse; and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What communion had God with Man before the Fall?","answer":"Man then enjoyed the gracious presence and favour of God with him, which was better than life.","segments":[{"text":"Man then enjoyed the gracious presence and favour of God with him, which was better than life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear this was lest by the Fall?","answer":"It appears by Scripture-Testimony, That Adam lost it as to himself. And Adam and his wife hid themselves from the presence of the Lord God, among the trees of the garden. And we in him. At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.","segments":[{"text":"It appears by Scripture-Testimony, That Adam lost it as to himself.","proofs":["Genesis 3:8"],"refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]}],"note":null},{"text":"And Adam and his wife hid themselves from the presence of the Lord God, among the trees of the garden.","proofs":[],"refs":[],"note":null},{"text":"And we in him.","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was this the only misery that came by the Fall?","answer":"No; Man did not only lose communion with God, but fell under his wrath and curse. And were by nature children of wrath, even as others.","segments":[{"text":"No; Man did not only lose communion with God, but fell under his wrath and curse.","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"And were by nature children of wrath, even as others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the wrath and curse of God then lie on all Men?","answer":"It lies on all the unregenerate in the world. Cursed is every one that continueth not in all things which is written in the book of the law, to do them. But believers are delivered from it by Christ. Even Iesus, which delivered us from the wrath to come.","segments":[{"text":"It lies on all the unregenerate in the world.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"Cursed is every one that continueth not in all things which is written in the book of the law, to do them. But believers are delivered from it by Christ.","proofs":["1 Thessalonians 1:10"],"refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null},{"text":"Even Iesus, which delivered us from the wrath to come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are the miseries of Man by the Fall divided?","answer":"They are divided into the miseries of this world, and of the world to come.","segments":[{"text":"They are divided into the miseries of this world, and of the world to come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the miseries that come on them in thss world?","answer":"The miseries of life; as Sickness, Pain, Poverty on the Body, Fear, Trouble, Sorrow on the Mind, and at last Death it self ult. The wages of sin is death.","segments":[{"text":"The miseries of life; as Sickness, Pain, Poverty on the Body, Fear, Trouble, Sorrow on the Mind, and at last Death it self","proofs":["Romans 6"],"refs":[{"printed":"Romans 6","osis":["Rom.6"]}],"note":null},{"text":"ult. The wages of sin is death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Miseries after this Life?","answer":"The Pains and Torments of Hell for ever. The wicked shall be turned into hell.","segments":[{"text":"The Pains and Torments of Hell for ever.","proofs":["Psalm 9:17"],"refs":[{"printed":"Psalm 9:17","osis":["Ps.9.17"]}],"note":null},{"text":"The wicked shall be turned into hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Torments of Hell?","answer":"Pain of Loss, and Pain of Sense. Depart from me ye cursed into everlasting fire.","segments":[{"text":"Pain of Loss, and Pain of Sense.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"Depart from me ye cursed into everlasting fire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn you from hence?","answer":"The woful State of the unconverted. Miserable here, and miserable to Eternity.","segments":[{"text":"The woful State of the unconverted. Miserable here, and miserable to Eternity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else learn we hence?","answer":"The great salvation Believers have by Christ from all this misery. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.","segments":[{"text":"The great salvation Believers have by Christ from all this misery.","proofs":["Hebrews 2:3"],"refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"note":null},{"text":"How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":27,"title":"Of the Salvation of God’s Elect, and of the Covenant of Grace","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Did God leave all Mankind to perish in the State of Sin and Misery?","answer":"God having out of his meer good pleasure from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery; and to bring them into an estate of salvation by a redeemer.","segments":[{"text":"God having out of his meer good pleasure from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery; and to bring them into an estate of salvation by a redeemer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are some Persons chosen to salvation, and others left?","answer":"Yes: God hath chosen some to salvation, and passed by others; as the Scriptures speak. See Moreover whom he did predestinate, them he also called. And For there are certian men crept in unawares, who were before of old ordained to this condemnation, ungodly men, &c.","segments":[{"text":"Yes: God hath chosen some to salvation, and passed by others; as the Scriptures speak. See","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Moreover whom he did predestinate, them he also called.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Jude 4"],"refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null},{"text":"For there are certian men crept in unawares, who were before of old ordained to this condemnation, ungodly men,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did God chuse some because he foresaw they would be better than others?","answer":"No: God’s choice was not on foreseen works; but meerly of his grace, and good pleasure of his will. Having predestinated us into the adoption of children by Iesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace.","segments":[{"text":"No: God’s choice was not on foreseen works; but meerly of his grace, and good pleasure of his will.","proofs":["Ephesians 1:5–6"],"refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"note":null},{"text":"Having predestinated us into the adoption of children by Iesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this Election of God made in time, and that according as men use their free will, or from Eternity?","answer":"Election is an Eternal act of God before the world was, and depends not on Man’s using his free-will; as appears from According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love.","segments":[{"text":"Election is an Eternal act of God before the world was, and depends not on Man’s using his free-will; as appears from","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null},{"text":"According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall all that be Elected, be called, and saved?","answer":"Yes, the Scripture is full and plain for it. And when the Gentiles heard this, they were glad, and glorified the word of the Lord, and as many as were ordained to eternal life, believed. Moreover, whom he did predestinate, them he also called, &c.","segments":[{"text":"Yes, the Scripture is full and plain for it.","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"And when the Gentiles heard this, they were glad, and glorified the word of the Lord, and as many as were ordained to eternal life, believed.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Moreover, whom he did predestinate, them he also called,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By whom are the Elect saved?","answer":"By Christ the only Redeemer. But after that the kindness, and love of God our Saviour towards man appeared not by works of righteousness which we have done, but according to his mercy, he saved us, by washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Iesus Christ our Saviour.","segments":[{"text":"By Christ the only Redeemer.","proofs":["Titus 3:4–6"],"refs":[{"printed":"Titus 3:4–6","osis":["Titus.3.4-Titus.3.6"]}],"note":null},{"text":"But after that the kindness, and love of God our Saviour towards man appeared not by works of righteousness which we have done, but according to his mercy, he saved us, by washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Iesus Christ our Saviour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no other way of Salvation but by Christ?","answer":"No, no other way is revealed in Scripture. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.","segments":[{"text":"No, no other way is revealed in Scripture.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn you from God’s Election?","answer":"What cause we have to admire Free-grace in our choice, who were no better than others. And were by nature children of wrath, even as others.","segments":[{"text":"What cause we have to admire Free-grace in our choice, who were no better than others.","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"And were by nature children of wrath, even as others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"It teaches us humility, we made not our selves to differ; but the free grace of God made the difference. For who maketh thee to differ from another?","segments":[{"text":"It teaches us humility, we made not our selves to differ; but the free grace of God made the difference.","proofs":["1 Corinthians 4:7"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]}],"note":null},{"text":"For who maketh thee to differ from another?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"It teaches us diligence to make our Election sure to our selves, by our calling. Wherefore the rather brethren, give diligence to make your calling and election sure.","segments":[{"text":"It teaches us diligence to make our Election sure to our selves, by our calling.","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"Wherefore the rather brethren, give diligence to make your calling and election sure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Instruction?","answer":"It is matter of comfort to God’s Elect, amidst all dangers in the world. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.","segments":[{"text":"It is matter of comfort to God’s Elect, amidst all dangers in the world.","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":28,"title":"Of the Covenant of Grace","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Covenant of Grace?","answer":"It is a new compact or agreement made with Sinners, out of meer grace, wherein God promiseth to be our God, and that we shall be his people, and to give everlasting life to all that believe in Christ. But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.","segments":[{"text":"It is a new compact or agreement made with Sinners, out of meer grace, wherein God promiseth to be our God, and that we shall be his people, and to give everlasting life to all that believe in Christ.","proofs":["Jeremiah 31:33"],"refs":[{"printed":"Jeremiah 31:33","osis":["Jer.31.33"]}],"note":null},{"text":"But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth this covenant differ from the Covenant of works?","answer":"They differ many ways; but principally in three things. First, The Covenant of works had no Mediator; the Covenant of Grace hath a Mediator. And to Iesus the Mediator of the new Covenant. Secondly, In the former, no place was found for repentance. In the Second, God admits it. For this is the covenant that I will make with the House of Israel, after those days, saith the Lord, I will put my laws in their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people. For I will be merciful to their unrighteousness, and their sins will I remember no more. Thirdly, In their condition▪ the former requires exact Obedience, the latter Faith, and sincere Obedience. He that believeth, and is baptized, shall be saved.","segments":[{"text":"They differ many ways; but principally in three things. First, The Covenant of works had no Mediator; the Covenant of Grace hath a Mediator.","proofs":["Hebrews 12:24"],"refs":[{"printed":"Hebrews 12:24","osis":["Heb.12.24"]}],"note":null},{"text":"And to Iesus the Mediator of the new Covenant. Secondly,","proofs":[],"refs":[],"note":null},{"text":"In the former, no place was found for repentance. In the Second, God admits it.","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null},{"text":"For this is the covenant that I will make with the House of Israel, after those days, saith the Lord, I will put my laws in their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people.","proofs":["Hebrews 8:12"],"refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"note":null},{"text":"For I will be merciful to their unrighteousness, and their sins will I remember no more. Thirdly,","proofs":[],"refs":[],"note":null},{"text":"In their condition▪ the former requires exact Obedience, the latter Faith, and sincere Obedience.","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"He that believeth, and is baptized, shall be saved.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May a Sinner that hath no worthiness at all of his own, be taken into the Covenant of Grace?","answer":"Yes, he may. I, even I, am he, that blotteth out thy transgressions for mine own sake, and will not remember thy sins. This Covenant is not of Works, but of Grace. And if by grace, then it is no more of works, otherwise grace is no more grace; but if it be of works then it is no more grace, otherwise work is no more work.","segments":[{"text":"Yes, he may.","proofs":["Isaiah 43:25"],"refs":[{"printed":"Isaiah 43:25","osis":["Isa.43.25"]}],"note":null},{"text":"I, even I, am he, that blotteth out thy transgressions for mine own sake, and will not remember thy sins.","proofs":[],"refs":[],"note":null},{"text":"This Covenant is not of Works, but of Grace.","proofs":["Romans 11:5–6"],"refs":[{"printed":"Romans 11:5–6","osis":["Rom.11.5-Rom.11.6"]}],"note":null},{"text":"And if by grace, then it is no more of works, otherwise grace is no more grace; but if it be of works then it is no more grace, otherwise work is no more work.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this Covenant changeable, or an unchangeable Covenant?","answer":"No, it is not changeable, but everlasting and unchangeable forever. For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lerd, that hath mercy on thee.","segments":[{"text":"No, it is not changeable, but everlasting and unchangeable forever.","proofs":["Isaiah 54:10"],"refs":[{"printed":"Isaiah 54:10","osis":["Isa.54.10"]}],"note":null},{"text":"For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lerd, that hath mercy on thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the principal things bestowed in this Covenant?","answer":"God himself, and in and with him pardon and salvation. I will be their God, and they shall be my people.","segments":[{"text":"God himself, and in and with him pardon and salvation.","proofs":["Jeremiah 31:33"],"refs":[{"printed":"Jeremiah 31:33","osis":["Jer.31.33"]}],"note":null},{"text":"I will be their God, and they shall be my people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can no Sin be forgiven out of this Covenant?","answer":"No, God pardons none out of this Covenant. But he that believeth not, is condemned already.","segments":[{"text":"No, God pardons none out of this Covenant.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"But he that believeth not, is condemned already.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction hence?","answer":"Humbled and believing Sinners have singular support from this New Covenant. I write unto you little children, because your sins are forgiven you for his name sake.","segments":[{"text":"Humbled and believing Sinners have singular support from this New Covenant.","proofs":["1 John 2:12"],"refs":[{"printed":"1 John 2:12","osis":["1John.2.12"]}],"note":null},{"text":"I write unto you little children, because your sins are forgiven you for his name sake.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from hence?","answer":"That ’tis the great concern of all men to examine whether they be in this Covenant, or no. Examine your selves, whether ye be in the faith, prove your own selves; know ye not your own selves, how that Iesus Christ is in you, except ye be reprobates.","segments":[{"text":"That ’tis the great concern of all men to examine whether they be in this Covenant, or no.","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"Examine your selves, whether ye be in the faith, prove your own selves; know ye not your own selves, how that Iesus Christ is in you, except ye be reprobates.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"See here the miserable State of the wicked, which have no interest in it. But unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my covenant in thy mouth?","segments":[{"text":"See here the miserable State of the wicked, which have no interest in it.","proofs":["Psalm 50:16"],"refs":[{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"note":null},{"text":"But unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldst take my covenant in thy mouth?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"That Christians are obliged to walk as people in Covenant with God But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light.","segments":[{"text":"That Christians are obliged to walk as people in Covenant with God","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":29,"title":"Of the only Redeemer","part":null,"questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"Who is the Redeemer of God’s Elect?","answer":"The only Redeemer of God’s Elect, is the Lord Iesus Christ, who being the Eternal Son of God, became man, and so was, and continueth to be God and Man, in two distinct natures, and one person for ever.","segments":[{"text":"The only Redeemer of God’s Elect, is the Lord Iesus Christ, who being the Eternal Son of God, became man, and so was, and continueth to be God and Man, in two distinct natures, and one person for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the name Redeemer signify?","answer":"It signifies one that frees another out of Captivity and Bondage, as Christ did. And to give his life a ransome for many.","segments":[{"text":"It signifies one that frees another out of Captivity and Bondage, as Christ did.","proofs":["Matthew 20:28"],"refs":[{"printed":"Matthew 20:28","osis":["Matt.20.28"]}],"note":null},{"text":"And to give his life a ransome for many.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the misery from which Christ delivered us?","answer":"A twofold misery, vis. Sin and Hell. First, Sin. Thou shalt call his name Iesus, for he shall save his people from their sins. Secondly, Hell. Even Iesus, who delivered us from the wrath to come.","segments":[{"text":"A twofold misery, vis. Sin and Hell. First, Sin.","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null},{"text":"Thou shalt call his name Iesus, for he shall save his people from their sins. Secondly,","proofs":[],"refs":[],"note":null},{"text":"Hell.","proofs":["1 Thessalonians 1:10"],"refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null},{"text":"Even Iesus, who delivered us from the wrath to come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did Christ deliver us from this Misery?","answer":"First, By Price. Secoudly, By Power. By Price. Ye are not redeemed with silver and gold from your vain conversation, received by tradition from your fathers: but with the precious blood of Christ, as of a lamb without blemish, and without spot. By power. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear son.","segments":[{"text":"First, By Price. Secoudly, By Power. By Price.","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"Ye are not redeemed with silver and gold from your vain conversation, received by tradition from your fathers: but with the precious blood of Christ, as of a lamb without blemish, and without spot.","proofs":[],"refs":[],"note":null},{"text":"By power.","proofs":["Colossians 1:13"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]}],"note":null},{"text":"Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear son.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When was the Redemption wrought by Christ?","answer":"It was decreed from Eternity; it was actually wrought on the Cross. And having made peace through the blood of his cross▪ by him to reconcile all things unto him self, by him, I say, whether they be things in earth, or things in heaven.","segments":[{"text":"It was decreed from Eternity; it was actually wrought on the Cross.","proofs":["Colossians 1:20"],"refs":[{"printed":"Colossians 1:20","osis":["Col.1.20"]}],"note":null},{"text":"And having made peace through the blood of his cross▪ by him to reconcile all things unto him self, by him, I say, whether they be things in earth, or things in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How then could they be redeemed that died before?","answer":"Though Christ’s Blood was actually shed after the Old-Testament believers died; yet the virtue of Christ’s Death extends to them, as well as us. And these all having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect.","segments":[{"text":"Though Christ’s Blood was actually shed after the Old-Testament believers died; yet the virtue of Christ’s Death extends to them, as well as us.","proofs":["Hebrews 11:39–40"],"refs":[{"printed":"Hebrews 11:39–40","osis":["Heb.11.39-Heb.11.40"]}],"note":null},{"text":"And these all having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why would not God deliver us without such a Redeemer?","answer":"Because it was not so much for the honour of his Justice. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Iesus.","segments":[{"text":"Because it was not so much for the honour of his Justice.","proofs":["Romans 3:25"],"refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null},{"text":"Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction hence?","answer":"That all that are out of Christ are in a miserable Bondage, and Captivity. If the son therefore shall make you free, ye shall be free indeed.","segments":[{"text":"That all that are out of Christ are in a miserable Bondage, and Captivity.","proofs":["John 8:36"],"refs":[{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"If the son therefore shall make you free, ye shall be free indeed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"Hence see the heinous nature of Sin, which required such a price to satisfy for it. We were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot.","segments":[{"text":"Hence see the heinous nature of Sin, which required such a price to satisfy for it.","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"We were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Iustruction hence?","answer":"The wonderful love of Christ in redeeming us at such a rate. Who loved us, and washed us from our sins in his own blood.","segments":[{"text":"The wonderful love of Christ in redeeming us at such a rate.","proofs":["Revelation 1:5"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null},{"text":"Who loved us, and washed us from our sins in his own blood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"This strongly obligeth us to an universal holiness. For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are Gods.","segments":[{"text":"This strongly obligeth us to an universal holiness.","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are Gods.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":30,"title":"Of Christ’s Incarnation","part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"How did Christ being the Son of God become man?","answer":"Christ the Son of God became man, by taking to himself a true Body, and a reasonable Soul, being conceived by the power of the Holy Ghost, in the womb of the Uirgin Mary, and born of her, yet without Sin.","segments":[{"text":"Christ the Son of God became man, by taking to himself a true Body, and a reasonable Soul, being conceived by the power of the Holy Ghost, in the womb of the Uirgin Mary, and born of her, yet without Sin.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is the only Redeemer of God’s Elect?","answer":"The Lord Jesus Christ is their only Redeemer, and there is no other Redeemer besides him. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.","segments":[{"text":"The Lord Jesus Christ is their only Redeemer, and there is no other Redeemer besides him.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is he the Son of God, or can be, as no other is so?","answer":"He is the Son of God by Nature, from all Eternity, and so no Angel or Saint is. For unto which of the Angels said he, at any time, Thou art my son, this day have I begotten thee?","segments":[{"text":"He is the Son of God by Nature, from all Eternity, and so no Angel or Saint is.","proofs":["Hebrews 1:5"],"refs":[{"printed":"Hebrews 1:5","osis":["Heb.1.5"]}],"note":null},{"text":"For unto which of the Angels said he, at any time, Thou art my son, this day have I begotten thee?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was it necessary he should become man?","answer":"That he might be capable to suffer Death in our room. For verily he took not on him the nature of angels, but he took on him the seed of Abraham; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people.","segments":[{"text":"That he might be capable to suffer Death in our room.","proofs":["Hebrews 2:15–17"],"refs":[{"printed":"Hebrews 2:15–17","osis":["Heb.2.15-Heb.2.17"]}],"note":null},{"text":"For verily he took not on him the nature of angels, but he took on him the seed of Abraham; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must the Redeemer be God as well as Man?","answer":"Because the blood of a meer man could not satisfy and redeem us. Feed the church of God, which he hath purchased with his own blood.","segments":[{"text":"Because the blood of a meer man could not satisfy and redeem us.","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null},{"text":"Feed the church of God, which he hath purchased with his own blood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do these two Natures make two Persons?","answer":"No, The Humane Nature is united to the second Person, and subsists in union with it. And the word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the father, full of grace and truth.","segments":[{"text":"No, The Humane Nature is united to the second Person, and subsists in union with it.","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"And the word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the father, full of grace and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was the Union only for a time?","answer":"No, It continues and abides for ever. But this man, because he continueth ever hath an unchangeable 〈…〉","segments":[{"text":"No, It continues and abides for ever.","proofs":["Hebrews 7:24"],"refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"note":null},{"text":"But this man, because he continueth ever hath an unchangeable 〈…〉","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction hence?","answer":"Hence we learn the transcendent love of God to poor Sinners. God so loved the world, that he gave his only begotten son, that whosoever believeth on him should not perish, but have everlasting life.","segments":[{"text":"Hence we learn the transcendent love of God to poor Sinners.","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"God so loved the world, that he gave his only begotten son, that whosoever believeth on him should not perish, but have everlasting life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"Hence we learn the matchless love of Christ, that he should stoop to such a condition for us. For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich.","segments":[{"text":"Hence we learn the matchless love of Christ, that he should stoop to such a condition for us.","proofs":["2 Corinthians 8:9"],"refs":[{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]}],"note":null},{"text":"For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"That the greatest Sins are capable of remission to Believers. Behold, the lamb of God which taketh away the sins of the world.","segments":[{"text":"That the greatest Sins are capable of remission to Believers.","proofs":["John 1:29"],"refs":[{"printed":"John 1:29","osis":["John.1.29"]}],"note":null},{"text":"Behold, the lamb of God which taketh away the sins of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Instruction?","answer":"That those that be in Christ need not fear the denial or want of any other mercy. He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?","segments":[{"text":"That those that be in Christ need not fear the denial or want of any other mercy.","proofs":["Romans 8:32"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null},{"text":"He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Instruction?","answer":"Hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides Christ","segments":[{"text":"Hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides Christ","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sixth Instruction?","answer":"This teaches us the miserable condition of all that are out of Christ, and the necessity of their damnation, he being the only Redeemer.","segments":[{"text":"This teaches us the miserable condition of all that are out of Christ, and the necessity of their damnation, he being the only Redeemer.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":31,"title":"Of the Manner of Christ’s Incarnation","part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"Was Christ’s Incarnation a voluntary act in him?","answer":"Yes, it was; for though he had a command to die for us, No man taketh it from me, but I lay it down of my self, I have power to lay it down, and I have power to take it again; Yet he came willingly. Sacrifice and offerings thou didst not desire, mine ears hast thou opened; burnt offerrings, and sin offerings hast thou not required; lo, I come, in the volume of thy book, it is written of me, I delight to do thy 〈…〉","segments":[{"text":"Yes, it was; for though he had a command to die for us,","proofs":["John 10:18"],"refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"note":null},{"text":"No man taketh it from me, but I lay it down of my self, I have power to lay it down, and I have power to take it again;","proofs":[],"refs":[],"note":null},{"text":"Yet he came willingly.","proofs":["Psalm 40:6–7"],"refs":[{"printed":"Psalm 40:6–7","osis":["Ps.40.6-Ps.40.7"]}],"note":null},{"text":"Sacrifice and offerings thou didst not desire, mine ears hast thou opened; burnt offerrings, and sin offerings hast thou not required; lo, I come, in the volume of thy book, it is written of me,","proofs":["Psalm 40:8"],"refs":[{"printed":"Psalm 40:8","osis":["Ps.40.8"]}],"note":null},{"text":"I delight to do thy 〈…〉","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was the Body of Christ a real and true Humane Body?","answer":"Yes, it was a true and real Body, not the appearance and shape of a Body only. And he said unto them, Why are ye troubled, and why do thoughts arise in your hearts? Behold my hands, and my feet, that it is I my self; handle me, and see, for a spirit hath not flesh and bones as ye see me have.","segments":[{"text":"Yes, it was a true and real Body, not the appearance and shape of a Body only.","proofs":["Luke 24:38"],"refs":[{"printed":"Luke 24:38","osis":["Luke.24.38"]}],"note":null},{"text":"And he said unto them, Why are ye troubled, and why do thoughts arise in your hearts?","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"Behold my hands, and my feet, that it is I my self; handle me, and see, for a spirit hath not flesh and bones as ye see me have.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Had he a true Humane Soul as well as a Body?","answer":"Yes, he had, a real Humane Soul also, and all the natural faculties and powers thereof. Then saith he unto them▪ My soul is exceeding sorrowful, even unto death.","segments":[{"text":"Yes, he had, a real Humane Soul also, and all the natural faculties and powers thereof.","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null},{"text":"Then saith he unto them▪ My soul is exceeding sorrowful, even unto death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was he then in all respects like to other men?","answer":"No; his conception was not like others. Behold, a virgin shall conceive, and bear a son, and shall call his name Emanuel. And he had no sin in him as others have. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners.","segments":[{"text":"No; his conception was not like others.","proofs":["Isaiah 7:14"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":null},{"text":"Behold, a virgin shall conceive, and bear a son, and shall call his name Emanuel. And he had no sin in him as others have.","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"For such an high priest became us, who is holy, harmless, undefiled, separate from sinners.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ put off the Humane Nature at his Ascention?","answer":"No, he did not, but carried it up to glory, and now is in our Nature in Heaven. Received up into glory.","segments":[{"text":"No, he did not, but carried it up to glory, and now is in our Nature in Heaven.","proofs":["1 Timothy 3:16"],"refs":[{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null},{"text":"Received up into glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why did he assume our Nature?","answer":"That he might die in it for our Salvation. And delivered them who through fear of death were all their life time subject to bondage.","segments":[{"text":"That he might die in it for our Salvation.","proofs":["Hebrews 2:15"],"refs":[{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"note":null},{"text":"And delivered them who through fear of death were all their life time subject to bondage.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why did he rise in it after Death?","answer":"He raised it from the dead, for our Justification. Who was delivered for our offences, and was raised again for our Iustification.","segments":[{"text":"He raised it from the dead, for our Justification.","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null},{"text":"Who was delivered for our offences, and was raised again for our Iustification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why did he ascend in our Nature into Heaven?","answer":"To be a Mediator of intercession in our Nature: Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.","segments":[{"text":"To be a Mediator of intercession in our Nature:","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from hence?","answer":"That the Body of Christ is not every where, but is contained in Heaven. Whom the heaven must receive till the times of restitution of all things.","segments":[{"text":"That the Body of Christ is not every where, but is contained in Heaven.","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"Whom the heaven must receive till the times of restitution of all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Iustruction?","answer":"That Christ is full of tender compassions to his peoples infirmities. For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.","segments":[{"text":"That Christ is full of tender compassions to his peoples infirmities.","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"That great and admirable is the glory designed for the bodies of Believers. Who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself.","segments":[{"text":"That great and admirable is the glory designed for the bodies of Believers.","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"Who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"That the bodily Eyes of Believers after the Resurrection, shall see Christ in glory. And though after my skin, worms destroy this body, yet in my flesh shall I see God. Whom I shall see for my self, and mine eyes shall behold, and not another.","segments":[{"text":"That the bodily Eyes of Believers after the Resurrection, shall see Christ in glory.","proofs":["Job 19:26–27"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]}],"note":null},{"text":"And though after my skin, worms destroy this body, yet in my flesh shall I see God. Whom I shall see for my self, and mine eyes shall behold, and not another.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":32,"title":"Of Christ’s Offices","part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What Offices doth Christ execute as our Redeemer?","answer":"Christ as our Redeemer doth execute the Office of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.","segments":[{"text":"Christ as our Redeemer doth execute the Office of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the States and Conditions of our Redeemer?","answer":"Christ’s States are twofold, namely, his State of Humiliation, and his State of Exaltation. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name above every name.","segments":[{"text":"Christ’s States are twofold, namely, his State of Humiliation, and his State of Exaltation.","proofs":["Philippians 2:8–9"],"refs":[{"printed":"Philippians 2:8–9","osis":["Phil.2.8-Phil.2.9"]}],"note":null},{"text":"And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name above every name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Offices belongs to Christ in these States?","answer":"Christ hath a threefold Office; namely, of a Prophet, of a Priest, and of a King.","segments":[{"text":"Christ hath a threefold Office; namely, of a Prophet, of a Priest, and of a King.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why doth Christ take all these three Offices?","answer":"Because they are all necessary for our salvation, and we have the benefit of them all. Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.","segments":[{"text":"Because they are all necessary for our salvation, and we have the benefit of them all.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can no man take Christ in one Office, and not in another?","answer":"No; whoever will have the benefit of any one, must receive him in all. Him hath God exalted with his right hand to be a prince, and a saviour, for to give repentance unto Israel, and forgiveness of Sins.","segments":[{"text":"No; whoever will have the benefit of any one, must receive him in all.","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null},{"text":"Him hath God exalted with his right hand to be a prince, and a saviour, for to give repentance unto Israel, and forgiveness of Sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What respect have the Offices of Christ to the Promises?","answer":"The Promises flow out of them as out of their Fountain. For all the promises of God in him, are Yea, and in him, Amen.","segments":[{"text":"The Promises flow out of them as out of their Fountain.","proofs":["2 Corinthians 1:20"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]}],"note":null},{"text":"For all the promises of God in him, are Yea, and in him, Amen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Promises flow out of the Prophetical Office?","answer":"All the Promises of Illumination, Guidance and Direction flow out of Christ’s Prophetical Office.","segments":[{"text":"All the Promises of Illumination, Guidance and Direction flow out of Christ’s Prophetical Office.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Promises flow out of the Priestly Office?","answer":"All the Promises of Pardon and Peace flow out of it.","segments":[{"text":"All the Promises of Pardon and Peace flow out of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Promises flow out of the Kingly Office?","answer":"All the Promises of Defence, Protection and Deliverances.","segments":[{"text":"All the Promises of Defence, Protection and Deliverances.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first instruction?","answer":"Hence we learn the compleatness of Christ for all the wants of his people. And ye are compleat in him.","segments":[{"text":"Hence we learn the compleatness of Christ for all the wants of his people.","proofs":["Colossians 2:10"],"refs":[{"printed":"Colossians 2:10","osis":["Col.2.10"]}],"note":null},{"text":"And ye are compleat in him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"Hence we learn the folly and misery of all Hypocrites that close partially with Christ.","segments":[{"text":"Hence we learn the folly and misery of all Hypocrites that close partially with Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"Hence we learn the singular dignity of the Lord Jesus. None ever have all those Offices but Christ.","segments":[{"text":"Hence we learn the singular dignity of the Lord Jesus. None ever have all those Offices but Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"That Faith is a considerate act; and requires much deliberation.","segments":[{"text":"That Faith is a considerate act; and requires much deliberation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":33,"title":"Of Christ’s Prophetical Office","part":null,"questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Prophet?","answer":"Christ executeth the Office of a Prophet, in revealing to us by his word and spirit, the will of God for our salvation.","segments":[{"text":"Christ executeth the Office of a Prophet, in revealing to us by his word and spirit, the will of God for our salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth Christ’s Prophetical Office imply?","answer":"It implies man’s natural blindness and ignorance. But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.","segments":[{"text":"It implies man’s natural blindness and ignorance.","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth it imply?","answer":"That Christ is the original and fountain of all that light, which guides us to salvation. For God who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ.","segments":[{"text":"That Christ is the original and fountain of all that light, which guides us to salvation.","proofs":["2 Corinthians 4:6–7"],"refs":[{"printed":"2 Corinthians 4:6–7","osis":["2Cor.4.6-2Cor.4.7"]}],"note":null},{"text":"For God who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth Christ teach men the will of God.","answer":"He doth it by external Revelation of it. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you. And by internal illumination. Then opened he their understanding, that they might understand the Scripture.","segments":[{"text":"He doth it by external Revelation of it.","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you.","proofs":[],"refs":[],"note":null},{"text":"And by internal illumination.","proofs":["Luke 24:45"],"refs":[{"printed":"Luke 24:45","osis":["Luke.24.45"]}],"note":null},{"text":"Then opened he their understanding, that they might understand the Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What need then of man’s ministry?","answer":"Very much; for Christ hath instituted Ministers as instruments, by whom he will teach us. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins.","segments":[{"text":"Very much; for Christ hath instituted Ministers as instruments, by whom he will teach us.","proofs":["Ephesians 4:11–12"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null},{"text":"And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ.","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can no man savingly know the will of God without the teachings of Christ?","answer":"No; though common knowledge may be obtained in a natural way, yet not saving. At that time Iesus answered, and said, I thank thee, O father, Lord of heaven and earth; because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.","segments":[{"text":"No; though common knowledge may be obtained in a natural way, yet not saving.","proofs":["Matthew 11:25"],"refs":[{"printed":"Matthew 11:25","osis":["Matt.11.25"]}],"note":null},{"text":"At that time Iesus answered, and said, I thank thee, O father, Lord of heaven and earth; because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How appears it that Christ is appointed to this office?","answer":"We have the written word for it. A prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you.","segments":[{"text":"We have the written word for it.","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"A prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction hence?","answer":"None need be discouraged at their natural weakness, if Christ be their Teacher. At that time Iesus answered, and said, I thank thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. The testimonies of the Lord are sure, making wise the simple.","segments":[{"text":"None need be discouraged at their natural weakness, if Christ be their Teacher.","proofs":["Matthew 11:25"],"refs":[{"printed":"Matthew 11:25","osis":["Matt.11.25"]}],"note":null},{"text":"At that time Iesus answered, and said, I thank thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"The testimonies of the Lord are sure, making wise the simple.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"That it’s a dreadful judgment to be spiritually blinded under the Gospel. But if our Gospel be kid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine into them.","segments":[{"text":"That it’s a dreadful judgment to be spiritually blinded under the Gospel.","proofs":["2 Corinthians 4:3–4"],"refs":[{"printed":"2 Corinthians 4:3–4","osis":["2Cor.4.3-2Cor.4.4"]}],"note":null},{"text":"But if our Gospel be kid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine into them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"That Prayer is the best Expedient to obtain saving Knowledge. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.","segments":[{"text":"That Prayer is the best Expedient to obtain saving Knowledge.","proofs":["James 1:5"],"refs":[{"printed":"James 1:5","osis":["Jas.1.5"]}],"note":null},{"text":"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"Learn hence the transcendent excellency of the Knowledge of Christ above all other knowledge. Yea doubtless, I count all things but loss, for the excellency of the knowledge of Christ Iesus my Lord.","segments":[{"text":"Learn hence the transcendent excellency of the Knowledge of Christ above all other knowledge.","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null},{"text":"Yea doubtless, I count all things but loss, for the excellency of the knowledge of Christ Iesus my Lord.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":34,"title":"Of Christ’s Priesthood","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Priest?","answer":"Christ executeth the Office of a Priest, in his once offering up of himself a sacrifice to satisfy Divine Iustice, and reconciling us to God, and in making continual intercession for us.","segments":[{"text":"Christ executeth the Office of a Priest, in his once offering up of himself a sacrifice to satisfy Divine Iustice, and reconciling us to God, and in making continual intercession for us.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Priesthood of Christ in general?","answer":"It is his expiation of our Sins by the sacrifice of himself▪ and obtaining God’s favour for us. And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in heaven, 〈◊〉 things in earth.","segments":[{"text":"It is his expiation of our Sins by the sacrifice of himself▪ and obtaining God’s favour for us.","proofs":["Colossians 1:20"],"refs":[{"printed":"Colossians 1:20","osis":["Col.1.20"]}],"note":null},{"text":"And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in heaven,","proofs":[],"refs":[],"note":null},{"text":"〈◊〉 things in earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the parts of Christ’s Priestly Office?","answer":"It hath two parts. First, Oblation, or offering of himself. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. Secondly, Intercession for us. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them.","segments":[{"text":"It hath two parts. First, Oblation, or offering of himself.","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. Secondly,","proofs":[],"refs":[],"note":null},{"text":"Intercession for us.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the end of Christ’s Oblation?","answer":"The end of it as to God, it was to satisfy his Incensed Justice. Whom God hath set forth to be a propitiation 〈…〉mission of sins that are past, through the forbearance of God. And as to men, to put away their sins. For then must he often have suffered since the foundation of the world, but now once in the end of the world, he hath appeared to put away sin by the sacrifice of himself.","segments":[{"text":"The end of it as to God, it was to satisfy his Incensed Justice.","proofs":["Romans 3:25"],"refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null},{"text":"Whom God hath set forth to be a propitiation 〈…〉mission of sins that are past, through the forbearance of God.","proofs":[],"refs":[],"note":null},{"text":"And as to men, to put away their sins.","proofs":["Hebrews 9:26"],"refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"note":null},{"text":"For then must he often have suffered since the foundation of the world, but now once in the end of the world, he hath appeared to put away sin by the sacrifice of himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first difference between Christ and other Priests?","answer":"Other Priests offered the Blood of Beasts; Christ his own Blood. Neither by the blood of Goats and Calves, but by his own blood, he entred in once into the holy place, having obtained eternal redemption for us.","segments":[{"text":"Other Priests offered the Blood of Beasts; Christ his own Blood.","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null},{"text":"Neither by the blood of Goats and Calves, but by his own blood, he entred in once into the holy place, having obtained eternal redemption for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second difference?","answer":"They offered many Sacrifices; Christ perfected all by one offering. For by one offering he hath perfected for ever them that are sanctified.","segments":[{"text":"They offered many Sacrifices; Christ perfected all by one offering.","proofs":["Hebrews 10:14"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null},{"text":"For by one offering he hath perfected for ever them that are sanctified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the sacrifice Christ offered to God?","answer":"His Body. By the which will we are sanctified through the offering of the body of Iesus Christ once for all. And his Soul. When thou shalt make his soul an offering for sin.","segments":[{"text":"His Body.","proofs":["Hebrews 10:10"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]}],"note":null},{"text":"By the which will we are sanctified through the offering of the body of Iesus Christ once for all.","proofs":[],"refs":[],"note":null},{"text":"And his Soul.","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"When thou shalt make his soul an offering for sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is the efficacy of this Sacrifice?","answer":"From the Divine Person to whom that Soul and Body was united. Feed the Church of God, which he hath purchased with his own blood.","segments":[{"text":"From the Divine Person to whom that Soul and Body was united.","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null},{"text":"Feed the Church of God, which he hath purchased with his own blood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from it?","answer":"That Believers are discharged by Christ from all their sins and debts. And by him all that believe are justified from all things.","segments":[{"text":"That Believers are discharged by Christ from all their sins and debts.","proofs":["Acts 13:39"],"refs":[{"printed":"Acts 13:39","osis":["Acts.13.39"]}],"note":null},{"text":"And by him all that believe are justified from all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That it is a fearful thing to fall into the hands of an absolute God. For if they do these things in a green tree, what shall be done in the dry?","segments":[{"text":"That it is a fearful thing to fall into the hands of an absolute God.","proofs":["Luke 23:31"],"refs":[{"printed":"Luke 23:31","osis":["Luke.23.31"]}],"note":null},{"text":"For if they do these things in a green tree, what shall be done in the dry?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That it’s impossible for man to satisfy God for his own Sins. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?","segments":[{"text":"That it’s impossible for man to satisfy God for his own Sins.","proofs":["Psalm 130:3"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null},{"text":"If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That the Christian Religion only settles the conscience in peace. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God?","segments":[{"text":"That the Christian Religion only settles the conscience in peace.","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God?","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":35,"title":"Of Christ’s Kingly Office","part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a King?","answer":"Christ executeth the Office of a King in subduing us to himself, in ruling and defending us, and restraining and conquering all his and our Enemies.","segments":[{"text":"Christ executeth the Office of a King in subduing us to himself, in ruling and defending us, and restraining and conquering all his and our Enemies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How manifold is Christ’s Kingdom?","answer":"Twofold. First, Internal in men’s Souls. Behold the kingdom of God is within you. Secondly, External over the world. And hath put all things under his feet, and gave him to be head over all things to the Church.","segments":[{"text":"Twofold. First, Internal in men’s Souls.","proofs":["Luke 17:20"],"refs":[{"printed":"Luke 17:20","osis":["Luke.17.20"]}],"note":null},{"text":"Behold the kingdom of God is within you. Secondly,","proofs":[],"refs":[],"note":null},{"text":"External over the world.","proofs":["Ephesians 1:22"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]}],"note":null},{"text":"And hath put all things under his feet, and gave him to be head over all things to the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the End of Christ’s providential Kingdom?","answer":"The good and salvation of the Church. At thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.","segments":[{"text":"The good and salvation of the Church.","proofs":["John 17:2"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]}],"note":null},{"text":"At thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth he exercise his Kingly Power?","answer":"In restraining his, and his peoples enemies. Surely the wrath of man shall praise thee, the remainder of wrath shalt thou restrain.","segments":[{"text":"In restraining his, and his peoples enemies.","proofs":["Psalm 76:10"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"Surely the wrath of man shall praise thee, the remainder of wrath shalt thou restrain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else is it Exercised?","answer":"In protecting his Church amidst all Enemies. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.","segments":[{"text":"In protecting his Church amidst all Enemies.","proofs":["Exodus 3:3"],"refs":[{"printed":"Exodus 3:3","osis":["Exod.3.3"]}],"note":null},{"text":"And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Instruments doth Christ use?","answer":"Angels are ministring Spirit to him. Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation? And men, yea the worst of men. And the earth helped the woman, and the earth opened her mouth and swallowed up the Flood which the dragon cast out of his mouth.","segments":[{"text":"Angels are ministring Spirit to him.","proofs":["Hebrews 1:14"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null},{"text":"Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?","proofs":[],"refs":[],"note":null},{"text":"And men, yea the worst of men.","proofs":["Revelation 12:16"],"refs":[{"printed":"Revelation 12:16","osis":["Rev.12.16"]}],"note":null},{"text":"And the earth helped the woman, and the earth opened her mouth and swallowed up the Flood which the dragon cast out of his mouth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what manner doth Christ rule the world?","answer":"By Supream power. He hath on his vesture and on his thigh a name written, King of kings, Lord of lords. And perfect Wisdom. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will.","segments":[{"text":"By Supream power.","proofs":["Revelation 19:16"],"refs":[{"printed":"Revelation 19:16","osis":["Rev.19.16"]}],"note":null},{"text":"He hath on his vesture and on his thigh a name written, King of kings, Lord of lords.","proofs":[],"refs":[],"note":null},{"text":"And perfect Wisdom.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we from hence?","answer":"That the Church is saved amidst all dangers. For I am with thee, saith the Lord, to save thee; though I make a full end of all nations, whither I have scattered thee, yet will I not make a full end of thee.","segments":[{"text":"That the Church is saved amidst all dangers.","proofs":["Jeremiah 30:11"],"refs":[{"printed":"Jeremiah 30:11","osis":["Jer.30.11"]}],"note":null},{"text":"For I am with thee, saith the Lord, to save thee; though I make a full end of all nations, whither I have scattered thee, yet will I not make a full end of thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"That the godly may safely trust to Christ’s care. For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him.","segments":[{"text":"That the godly may safely trust to Christ’s care.","proofs":["2 Chronicles 16:9"],"refs":[{"printed":"2 Chronicles 16:9","osis":["2Chr.16.9"]}],"note":null},{"text":"For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"That all plots against the Church shall surely be defeated No weapon that is formed against thee shall prosper.","segments":[{"text":"That all plots against the Church shall surely be defeated","proofs":["Isaiah 54:17"],"refs":[{"printed":"Isaiah 54:17","osis":["Isa.54.17"]}],"note":null},{"text":"No weapon that is formed against thee shall prosper.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Instruction?","answer":"It gives the Saints full satisfaction in all conditions. And we know that all things work together for good to them that love God, to them that are called according to his purpose.","segments":[{"text":"It gives the Saints full satisfaction in all conditions.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"And we know that all things work together for good to them that love God, to them that are called according to his purpose.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"We should not stand in a slavish fear of men. I, even I am he that comforteth you; who art thou that hou shouldst be afraid of a man, that shall die and of the son of man which shall be made as grass?","segments":[{"text":"We should not stand in a slavish fear of men.","proofs":["Isaiah 51:12"],"refs":[{"printed":"Isaiah 51:12","osis":["Isa.51.12"]}],"note":null},{"text":"I, even I am he that comforteth you; who art thou that hou shouldst be afraid of a man, that shall die and of the son of man which shall be made as grass?","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":36,"title":"Of Christ’s Humiliation","part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein did Christ’s Humiliation consist?","answer":"Christ’s Humiliation consists in his being born, and that in a low condition, made under the Law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.","segments":[{"text":"Christ’s Humiliation consists in his being born, and that in a low condition, made under the Law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth Christ’s humbling of himself import?","answer":"His voluntariness in the deepest point of Self-denial. Then said I, lo I come, in the volume of the book it is written of me.","segments":[{"text":"His voluntariness in the deepest point of Self-denial.","proofs":["Psalm 40:7"],"refs":[{"printed":"Psalm 40:7","osis":["Ps.40.7"]}],"note":null},{"text":"Then said I, lo I come, in the volume of the book it is written of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the first act of Christ’s Humiliation?","answer":"His taking man’s Nature on him, with all its sinless Infirmities. God sending his own son, in the likeness of sinful flesh, and for sin condemned sin in the flesh.","segments":[{"text":"His taking man’s Nature on him, with all its sinless Infirmities.","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null},{"text":"God sending his own son, in the likeness of sinful flesh, and for sin condemned sin in the flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second part of his Humiliation?","answer":"That mean life he lived in this world, which obscured his Divine Glory. Is not this the carpenter, the son of Mary?","segments":[{"text":"That mean life he lived in this world, which obscured his Divine Glory.","proofs":["Mark 6:3"],"refs":[{"printed":"Mark 6:3","osis":["Mark.6.3"]}],"note":null},{"text":"Is not this the carpenter, the son of Mary?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the first thing in Christ’s Life that humbled him?","answer":"The poverty of it. And Iesus saith unto him, The foxes have holes, and the birds of the air have nests; but the son of man hath not where to lay his head.","segments":[{"text":"The poverty of it.","proofs":["Matthew 8:20"],"refs":[{"printed":"Matthew 8:20","osis":["Matt.8.20"]}],"note":null},{"text":"And Iesus saith unto him, The foxes have holes, and the birds of the air have nests; but the son of man hath not where to lay his head.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the second thing in his life that humbled him?","answer":"The Temptations of Satan, to which he was subject. Then was Iesus led up of the spirit into the wilderness, to be tempted of the devil, and that for our sakes. Wherefore in all things it behoveth him to be made like unto his brethren. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.","segments":[{"text":"The Temptations of Satan, to which he was subject.","proofs":["Matthew 4:1"],"refs":[{"printed":"Matthew 4:1","osis":["Matt.4.1"]}],"note":null},{"text":"Then was Iesus led up of the spirit into the wilderness, to be tempted of the devil, and that for our sakes.","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"Wherefore in all things it behoveth him to be made like unto his brethren.","proofs":["Hebrews 2:18"],"refs":[{"printed":"Hebrews 2:18","osis":["Heb.2.18"]}],"note":null},{"text":"For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third thing in Christ that humbled him?","answer":"His subjection to the Law. But when the fulness of the time was come, God sent forth his son, made of a woman, made under the law.","segments":[{"text":"His subjection to the Law.","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"But when the fulness of the time was come, God sent forth his son, made of a woman, made under the law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the fourth thing in Christ’s life that humbled him?","answer":"The Reviling and Contradictions of Sinners. For consider him that endured such contradiction of sinners against himself.","segments":[{"text":"The Reviling and Contradictions of Sinners.","proofs":["Hebrews 12:3"],"refs":[{"printed":"Hebrews 12:3","osis":["Heb.12.3"]}],"note":null},{"text":"For consider him that endured such contradiction of sinners against himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein was Christ humbled in his death?","answer":"His death was painful and ignominious. Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, Cursed is every one that hangeth on a tree. Made a curse for us▪ and deserted in it. And about the ninth hour, Iesus cried with a loud voice, saying; Eli, Eli, Lamasabachthani, that is to say, My God, my God, why hast thou forsaken me?","segments":[{"text":"His death was painful and ignominious.","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, Cursed is every one that hangeth on a tree.","proofs":[],"refs":[],"note":null},{"text":"Made a curse for us▪ and deserted in it.","proofs":["Matthew 27:46"],"refs":[{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null},{"text":"And about the ninth hour, Iesus cried with a loud voice, saying; Eli, Eli, Lamasabachthani, that is to say, My God, my God, why hast thou forsaken me?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That lowliness and humility becomes Christ’s Followers. Take my yoke upon you, and learn of me, for I am meek, and lowly in heart.","segments":[{"text":"That lowliness and humility becomes Christ’s Followers.","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null},{"text":"Take my yoke upon you, and learn of me, for I am meek, and lowly in heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That Christ’s love to Sinners is astonishingly great. For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich.","segments":[{"text":"That Christ’s love to Sinners is astonishingly great.","proofs":["2 Corinthians 8:9"],"refs":[{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]}],"note":null},{"text":"For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"Christians should be ready to suffer for Christ. Forasmuch as Christ hath suffered for us in the flesh; arm your selves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin","segments":[{"text":"Christians should be ready to suffer for Christ.","proofs":["1 Peter 4:1"],"refs":[{"printed":"1 Peter 4:1","osis":["1Pet.4.1"]}],"note":null},{"text":"Forasmuch as Christ hath suffered for us in the flesh; arm your selves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That Humiliation is the true way to Exaltation. And whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.","segments":[{"text":"That Humiliation is the true way to Exaltation.","proofs":["Matthew 23:12"],"refs":[{"printed":"Matthew 23:12","osis":["Matt.23.12"]}],"note":null},{"text":"And whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":37,"title":"Of Christ’s Exaltation","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists Christ’s Exaltation?","answer":"Christ’s Exaltation consists in his rising again from the dead on the third day; in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the World at the last day.","segments":[{"text":"Christ’s Exaltation consists in his rising again from the dead on the third day; in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the World at the last day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first step of Christ’s Exaltation?","answer":"His Resurrection from the dead.","segments":[{"text":"His Resurrection from the dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth his Resurrection appear?","answer":"By the Scripture Prophesies accomplisht in him. And that he was buried, and that he rose again the third day, according to the scriptures.","segments":[{"text":"By the Scripture Prophesies accomplisht in him.","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null},{"text":"And that he was buried, and that he rose again the third day, according to the scriptures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why did Christ rise again?","answer":"To establish our Faith, and abolish our Sins. And if Christ be not risen, your faith is vain, you are yet in your sins.","segments":[{"text":"To establish our Faith, and abolish our Sins.","proofs":["1 Corinthians 15:17"],"refs":[{"printed":"1 Corinthians 15:17","osis":["1Cor.15.17"]}],"note":null},{"text":"And if Christ be not risen, your faith is vain, you are yet in your sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other end was there of Christ’s Resurrection?","answer":"To declare his Divine Power. And declared to be the son of God with power, according to the spirit of holiness by the resurrection from the dead. And to evidence the fulness of his satisfaction. Of rihgteousness, because I go to my father, and ye see me no more.","segments":[{"text":"To declare his Divine Power.","proofs":["Romans 1:4"],"refs":[{"printed":"Romans 1:4","osis":["Rom.1.4"]}],"note":null},{"text":"And declared to be the son of God with power, according to the spirit of holiness by the resurrection from the dead. And to evidence the fulness of his satisfaction.","proofs":["John 16:10"],"refs":[{"printed":"John 16:10","osis":["John.16.10"]}],"note":null},{"text":"Of rihgteousness, because I go to my father, and ye see me no more.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ rise in the same Body he laid down?","answer":"It was substantially the same. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing.","segments":[{"text":"It was substantially the same.","proofs":["John 20:27"],"refs":[{"printed":"John 20:27","osis":["John.20.27"]}],"note":null},{"text":"Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Christ’s Resurrection teach us?","answer":"The certainty of Resurrection after death. But now is Christ risen from the dead, and become the first fruits of them that slept.","segments":[{"text":"The certainty of Resurrection after death.","proofs":["1 Corinthians 15:20"],"refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"note":null},{"text":"But now is Christ risen from the dead, and become the first fruits of them that slept.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the second step of Christ’s Exaltation?","answer":"His Ascention after forty days into Heaven. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the Apostles, whom he had chosen, to whom also he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.","segments":[{"text":"His Ascention after forty days into Heaven.","proofs":["Acts 1:2–3"],"refs":[{"printed":"Acts 1:2–3","osis":["Acts.1.2-Acts.1.3"]}],"note":null},{"text":"Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the Apostles, whom he had chosen, to whom also he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why did Christ stay so long on Earth?","answer":"To assure the truth of his Resurrection, and to settle the due Government of his Church.","segments":[{"text":"To assure the truth of his Resurrection, and to settle the due Government of his Church.","proofs":["Acts 1:2–3"],"refs":[{"printed":"Acts 1:2–3","osis":["Acts.1.2-Acts.1.3"]}],"note":null}],"items":[]},{"question":"For what end did he ascend?","answer":"To take possession of his glory. And now, O father, glorify thou me with thine own self, with the glory which I had with thee before the world was. And that as our fore-runner. Whither the fore-runner is for us entred, even Iesus, &c.","segments":[{"text":"To take possession of his glory.","proofs":["John 17:5"],"refs":[{"printed":"John 17:5","osis":["John.17.5"]}],"note":null},{"text":"And now, O father, glorify thou me with thine own self, with the glory which I had with thee before the world was.","proofs":[],"refs":[],"note":null},{"text":"And that as our fore-runner.","proofs":["Hebrews 6:20"],"refs":[{"printed":"Hebrews 6:20","osis":["Heb.6.20"]}],"note":null},{"text":"Whither the fore-runner is for us entred, even Iesus,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what manner did Christ ascend?","answer":"Triumphantly, and magnificently. God is gone up with a shout, the Lord with a sound of a trumpet.","segments":[{"text":"Triumphantly, and magnificently.","proofs":["Psalm 47:5"],"refs":[{"printed":"Psalm 47:5","osis":["Ps.47.5"]}],"note":null},{"text":"God is gone up with a shout, the Lord with a sound of a trumpet.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth his ascension teach us?","answer":"Heavenly-mindedness. If ye them be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things above, and not on things on the earth. And an encouragement in our Christian race. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Iesus the author and finisher of our faith. Who for the joy that was set before him, endured the cross, despising the shame, and is sate down at the right hand of the Throne of God.","segments":[{"text":"Heavenly-mindedness.","proofs":["Colossians 3:1–2"],"refs":[{"printed":"Colossians 3:1–2","osis":["Col.3.1-Col.3.2"]}],"note":null},{"text":"If ye them be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things above, and not on things on the earth.","proofs":[],"refs":[],"note":null},{"text":"And an encouragement in our Christian race.","proofs":["Hebrews 12:1–2"],"refs":[{"printed":"Hebrews 12:1–2","osis":["Heb.12.1-Heb.12.2"]}],"note":null},{"text":"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Iesus the author and finisher of our faith. Who for the joy that was set before him, endured the cross, despising the shame, and is sate down at the right hand of the Throne of God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":38,"title":"The Second Part of the 28th Question of Christ’s Exaltation","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"What was the Third degree of Christ’s Exaltation?","answer":"His sitting at God’s right hand in Heaven. When he had by himself purged our sins, sate down on the right hand of the majesty on high.","segments":[{"text":"His sitting at God’s right hand in Heaven.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"When he had by himself purged our sins, sate down on the right hand of the majesty on high.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth God’s right hand signify?","answer":"A State of Honour. But to which of the angels said he at any time, Sit on my right hand until I make thine enemies thy footstool? And Power. Hereafter shall ye see the son of man sitting on the right hand of power.","segments":[{"text":"A State of Honour.","proofs":["Hebrews 1:13"],"refs":[{"printed":"Hebrews 1:13","osis":["Heb.1.13"]}],"note":null},{"text":"But to which of the angels said he at any time, Sit on my right hand until I make thine enemies thy footstool?","proofs":[],"refs":[],"note":null},{"text":"And Power.","proofs":["Matthew 26:64"],"refs":[{"printed":"Matthew 26:64","osis":["Matt.26.64"]}],"note":null},{"text":"Hereafter shall ye see the son of man sitting on the right hand of power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is implied in Christ’s sitting there?","answer":"That his work on earth is finished. But this man after he had offered one sacrifice for sin, for ever sate down on the right hand of God.","segments":[{"text":"That his work on earth is finished.","proofs":["Hebrews 10:11–12"],"refs":[{"printed":"Hebrews 10:11–12","osis":["Heb.10.11-Heb.10.12"]}],"note":null},{"text":"But this man after he had offered one sacrifice for sin, for ever sate down on the right hand of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth it signify?","answer":"Christ’s power over all enemies. The Lord shall send the rod of thy strength out of Sion; rule thou in the midst of thine enemies.","segments":[{"text":"Christ’s power over all enemies.","proofs":["Psalm 110:2"],"refs":[{"printed":"Psalm 110:2","osis":["Ps.110.2"]}],"note":null},{"text":"The Lord shall send the rod of thy strength out of Sion; rule thou in the midst of thine enemies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we from Christ’s sitting there?","answer":"The high honour Believers are advanced to by Christ. And hath raised us up together, and made us sit together in heavenly places in Christ Iesus.","segments":[{"text":"The high honour Believers are advanced to by Christ.","proofs":["Ephesians 2:6"],"refs":[{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null},{"text":"And hath raised us up together, and made us sit together in heavenly places in Christ Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last step of Christ’s Exaltation?","answer":"His coming to Judgment. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God, to be judge of quick and dead.","segments":[{"text":"His coming to Judgment.","proofs":["Acts 10:42"],"refs":[{"printed":"Acts 10:42","osis":["Acts.10.42"]}],"note":null},{"text":"And he commanded us to preach unto the people, and to testify that it is he which was ordained of God, to be judge of quick and dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"It is certain there shall be a Iudgment-day?","answer":"Yes, the Scripture assures it. For we must all appear before the judgment-seat of Christ. And every man’s conscience witnesses to it. In the day when God shall judge the secrets of men by Iesus Christ, according to my Gospel.","segments":[{"text":"Yes, the Scripture assures it.","proofs":["2 Corinthians 5:10"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null},{"text":"For we must all appear before the judgment-seat of Christ.","proofs":[],"refs":[],"note":null},{"text":"And every man’s conscience witnesses to it.","proofs":["Romans 2:16"],"refs":[{"printed":"Romans 2:16","osis":["Rom.2.16"]}],"note":null},{"text":"In the day when God shall judge the secrets of men by Iesus Christ, according to my Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first property of Christ’s Iudgment?","answer":"It will be awful and solemn. For the Lord himself shall descend from heaven with a shout, with the voice of the Arch-angel, and with the Tr•mp of God, and the dead in Christ shall rise first.","segments":[{"text":"It will be awful and solemn.","proofs":["1 Thessalonians 4:16"],"refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"note":null},{"text":"For the Lord himself shall descend from heaven with a shout, with the voice of the Arch-angel, and with the Tr•mp of God, and the dead in Christ shall rise first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Property of it?","answer":"It will be exact and critical. In the day when God shall judge the secrets of men by Iesus Christ, according to my Gospel. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of Iudgment.","segments":[{"text":"It will be exact and critical.","proofs":["Romans 2:16"],"refs":[{"printed":"Romans 2:16","osis":["Rom.2.16"]}],"note":null},{"text":"In the day when God shall judge the secrets of men by Iesus Christ, according to my Gospel.","proofs":["Matthew 12:36"],"refs":[{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"note":null},{"text":"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of Iudgment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Property of it?","answer":"It will be an universal Judgment. And I saw the dead, small and great, stand before God, and the books were opened.","segments":[{"text":"It will be an universal Judgment.","proofs":["Revelation 20:12"],"refs":[{"printed":"Revelation 20:12","osis":["Rev.20.12"]}],"note":null},{"text":"And I saw the dead, small and great, stand before God, and the books were opened.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is this a part of Christ’s Exaltation?","answer":"He now acts in the fulness of his Kingly Power. Then shall the King say unto them on his right hand, Come ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world. And this will rowl away the reproach of his enemies. Behold he cometh with clouds, and every eye shall see him, and they also which pierced him.","segments":[{"text":"He now acts in the fulness of his Kingly Power.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null},{"text":"Then shall the King say unto them on his right hand, Come ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world.","proofs":[],"refs":[],"note":null},{"text":"And this will rowl away the reproach of his enemies.","proofs":["Revelation 1:7"],"refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"note":null},{"text":"Behold he cometh with clouds, and every eye shall see him, and they also which pierced him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we from Christ’s being Iudge?","answer":"That Believers shall not be cast in Judgment. There is therefore now no condemnation to them that are in Christ Iesus.","segments":[{"text":"That Believers shall not be cast in Judgment.","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"There is therefore now no condemnation to them that are in Christ Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we hence?","answer":"The deplorable State of Christless Persons. But those mine enemies that would not that I should reign over them, bring hither, and slay them before me.","segments":[{"text":"The deplorable State of Christless Persons.","proofs":["Luke 19:27"],"refs":[{"printed":"Luke 19:27","osis":["Luke.19.27"]}],"note":null},{"text":"But those mine enemies that would not that I should reign over them, bring hither, and slay them before me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else learn we from Christ’s Iudgment?","answer":"To give all diligence to be found of him in peace. Wherefore beloved, seeing that ye lock for such things, be diligent, that ye may be sound of him in peace.","segments":[{"text":"To give all diligence to be found of him in peace.","proofs":["2 Peter 3:14"],"refs":[{"printed":"2 Peter 3:14","osis":["2Pet.3.14"]}],"note":null},{"text":"Wherefore beloved, seeing that ye lock for such things,","proofs":[],"refs":[],"note":null},{"text":"be diligent, that ye may be sound of him in peace.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":39,"title":"Of the Application of Christ","part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"How are we made partakers of the Redemption purchased by Christ?","answer":"We are made partakers of the Redemption purchased by Christ, by the effectual Application of it to us by his Holy Spirit.","segments":[{"text":"We are made partakers of the Redemption purchased by Christ, by the effectual Application of it to us by his Holy Spirit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What did our Redemption cost Christ?","answer":"It cost him his own Blood to obtain it. Neither by the blood of Goats and Calves, but by his own blood, he entred once into the holy place, having obtained eternal redemption for us.","segments":[{"text":"It cost him his own Blood to obtain it.","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null},{"text":"Neither by the blood of Goats and Calves, but by his own blood, he entred once into the holy place, having obtained eternal redemption for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can none have the benefit of it, exceept it be applied to them?","answer":"No; if Christ be not applied, we cannot be saved. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name.","segments":[{"text":"No; if Christ be not applied, we cannot be saved.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose work or office is it to apply Christ to us;","answer":"It’s the office and work of God’s Spirit. But after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done; but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.","segments":[{"text":"It’s the office and work of God’s Spirit.","proofs":["Titus 3:4–5"],"refs":[{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]}],"note":null},{"text":"But after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done; but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Means doth the Spirit use in applying Christ?","answer":"The external means he makes use of, is the Ministry of the Gospel. Who then is Paul, and who is Apollo, but Ministers by whom ye believed?","segments":[{"text":"The external means he makes use of, is the Ministry of the Gospel.","proofs":["1 Corinthians 3:5"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]}],"note":null},{"text":"Who then is Paul, and who is Apollo, but Ministers by whom ye believed?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this sufficient of it self?","answer":"No; the Blessing and Power of the Spirit must accompany it, or Christ cannot be applied. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.","segments":[{"text":"No; the Blessing and Power of the Spirit must accompany it, or Christ cannot be applied.","proofs":["1 Thessalonians 1:5–6"],"refs":[{"printed":"1 Thessalonians 1:5–6","osis":["1Thess.1.5-1Thess.1.6"]}],"note":null},{"text":"For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom doth the Spirit apply Christ?","answer":"To those that were given him of the Father before the world was. And as many as were ordained to eternal life believed. Even the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you.","segments":[{"text":"To those that were given him of the Father before the world was.","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"And as many as were ordained to eternal life believed.","proofs":["John 14:17"],"refs":[{"printed":"John 14:17","osis":["John.14.17"]}],"note":null},{"text":"Even the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Application of Christ to a Soul finisht at once?","answer":"Tho the first act of Faith unites the Soul to Christ, yet it is a continued act. To whom coming as unto a living stone.","segments":[{"text":"Tho the first act of Faith unites the Soul to Christ, yet it is a continued act.","proofs":["1 Peter 2:4"],"refs":[{"printed":"1 Peter 2:4","osis":["1Pet.2.4"]}],"note":null},{"text":"To whom coming as unto a living stone.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn you from hence?","answer":"What a destitute thing the Soul is that’s out of Christ. Because thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.","segments":[{"text":"What a destitute thing the Soul is that’s out of Christ.","proofs":["Revelation 3:17–18"],"refs":[{"printed":"Revelation 3:17–18","osis":["Rev.3.17-Rev.3.18"]}],"note":null},{"text":"Because thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth it teach us?","answer":"The riches and dignity of Believers. Christ, and all his purchases are theirs. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ’s, and Christ is God’s.","segments":[{"text":"The riches and dignity of Believers. Christ, and all his purchases are theirs.","proofs":["1 Corinthians 3:22–23"],"refs":[{"printed":"1 Corinthians 3:22–23","osis":["1Cor.3.22-1Cor.3.23"]}],"note":null},{"text":"Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ’s, and Christ is God’s.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth it teach us?","answer":"The Righteousness of God in the destruction of all unbelievers. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned.","segments":[{"text":"The Righteousness of God in the destruction of all unbelievers.","proofs":["John 5:40","Mark 16:16"],"refs":[{"printed":"John 5:40","osis":["John.5.40"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":40,"title":"Of our Vnion with Christ","part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"How doth the Spirit apply to us the Redemption purchased by Christ?","answer":"By working faith in us, thereby uniting us to Christ in our effectual Calling.","segments":[{"text":"By working faith in us, thereby uniting us to Christ in our effectual Calling.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Can none have saving benefit by Christ, but such as are united to him?","answer":"No; for as Adam’s Sin could not hurt us, except we had been in hin; so Christ’s Redemption cannot profit us, except we are in him. But of him are ye in Christ Iesus, who of God is made unto us wisdom, righteousness, sanctification and redemption.","segments":[{"text":"No; for as Adam’s Sin could not hurt us, except we had been in hin; so Christ’s Redemption cannot profit us, except we are in him.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"But of him are ye in Christ Iesus, who of God is made unto us wisdom, righteousness, sanctification and redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Bonds of this Union?","answer":"The Spirit on God’s part. And he that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the spirit which he hath given us. And Faith on our part. That Christ may dwell in your hearts by faith.","segments":[{"text":"The Spirit on God’s part.","proofs":["1 John 3:24"],"refs":[{"printed":"1 John 3:24","osis":["1John.3.24"]}],"note":null},{"text":"And he that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the spirit which he hath given us.","proofs":[],"refs":[],"note":null},{"text":"And Faith on our part.","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"That Christ may dwell in your hearts by faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Property of this Union?","answer":"It is an intimate Union. For we are members of his body, of his flesh, and of his bones.","segments":[{"text":"It is an intimate Union.","proofs":["Ephesians 5:30"],"refs":[{"printed":"Ephesians 5:30","osis":["Eph.5.30"]}],"note":null},{"text":"For we are members of his body, of his flesh, and of his bones.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Property?","answer":"It is an Union never to be dissolved. Who shall separate us from the love of Christ? Shall tribulation, distress, or persecution, or famine, or nakedness, or peril, or sword? for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord.","segments":[{"text":"It is an Union never to be dissolved.","proofs":["Romans 8:35, 38"],"refs":[{"printed":"Romans 8:35, 38","osis":["Rom.8.35","Rom.8.38"]}],"note":null},{"text":"Who shall separate us from the love of Christ? Shall tribulation, distress, or persecution, or famine, or nakedness, or peril, or sword? for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Propety of this Union?","answer":"It makes Christ, and all that he hath purchased, become ours. All are yours, and ye are Christ’s, and Christ is God’s.","segments":[{"text":"It makes Christ, and all that he hath purchased, become ours.","proofs":["1 Corinthians 3:23"],"refs":[{"printed":"1 Corinthians 3:23","osis":["1Cor.3.23"]}],"note":null},{"text":"All are yours, and ye are Christ’s, and Christ is God’s.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth property of this Union?","answer":"It is the foundation and root of all our spiritual and acceptable Obedience. Abide in me, and I in you; as the branch cannot bear fruit of it self, except it abide in the vine; no more can ye, except ye abide in me.","segments":[{"text":"It is the foundation and root of all our spiritual and acceptable Obedience.","proofs":["John 15:4"],"refs":[{"printed":"John 15:4","osis":["John.15.4"]}],"note":null},{"text":"Abide in me, and I in you; as the branch cannot bear fruit of it self, except it abide in the vine; no more can ye, except ye abide in me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That saving Grace in the Saints is immortal, being secured to them in and by Christ. Your life is hid with 〈◊〉 in God.","segments":[{"text":"That saving Grace in the Saints is immortal, being secured to them in and by Christ.","proofs":["Colossians 3:3"],"refs":[{"printed":"Colossians 3:3","osis":["Col.3.3"]}],"note":null},{"text":"Your life is hid with 〈◊〉 in God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That the relation between Christ and Believers is very dear and intimate. For we are members of his 〈◊〉 of his flesh, and of his bones.","segments":[{"text":"That the relation between Christ and Believers is very dear and intimate.","proofs":["Ephesians 5:30"],"refs":[{"printed":"Ephesians 5:30","osis":["Eph.5.30"]}],"note":null},{"text":"For we are members of his 〈◊〉 of his flesh, and of his bones.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That Believers need not be afraid to go down to 〈◊〉 Grave. For I am perswaded, that neither death 〈◊〉 life, — nor any other creature shall be able to separate us from the love of God, which is in Christ Iesus our Lord. And this Union holds after death. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God 〈◊〉 Isaac, and the God of Iacob? God is not a God of the dead, but 〈◊〉 the living.","segments":[{"text":"That Believers need not be afraid to go down to 〈◊〉 Grave.","proofs":["Romans 8:38"],"refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"note":null},{"text":"For I am perswaded, that neither death 〈◊〉 life, — nor any other creature shall be able to separate us from the love of God, which is in Christ Iesus our Lord.","proofs":[],"refs":[],"note":null},{"text":"And this Union holds after death.","proofs":["Matthew 22:31–32"],"refs":[{"printed":"Matthew 22:31–32","osis":["Matt.22.31-Matt.22.32"]}],"note":null},{"text":"But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God 〈◊〉 Isaac, and the God of Iacob? God is not a God of the dead, but 〈◊〉 the living.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference?","answer":"That in wronging and persecuting the Saints, 〈◊〉 wrong and persecute Christ himself. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, Why persecutest thou me?","segments":[{"text":"That in wronging and persecuting the Saints, 〈◊〉 wrong and persecute Christ himself.","proofs":["Acts 9:4"],"refs":[{"printed":"Acts 9:4","osis":["Acts.9.4"]}],"note":null},{"text":"And he fell to the earth, and heard a voice saying unto him, Saul, Saul, Why persecutest thou me?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Inference?","answer":"That in relieving and refreshing the Saints, we relieve and refresh Christ himself. For I was an hungry, and ye gave me meat, and I was thirsty, and ye gave 〈◊〉 drink; I was a stranger, and ye took me in, naked and ye cloathed me. I was sick, and ye visited me. I was in prison, and ye came 〈◊〉 me. In as much as ye have done it unto one of the leaf of these my brethren, ye have done it unto me.","segments":[{"text":"That in relieving and refreshing the Saints, we relieve and refresh Christ himself.","proofs":["Matthew 25:34–35"],"refs":[{"printed":"Matthew 25:34–35","osis":["Matt.25.34-Matt.25.35"]}],"note":null},{"text":"For I was an hungry, and ye gave me meat, and I was thirsty, and ye gave 〈◊〉 drink; I was a stranger, and ye took me in, naked and ye cloathed me. I was sick, and ye visited me. I was in prison, and ye came 〈◊〉 me.","proofs":["Matthew 25:40"],"refs":[{"printed":"Matthew 25:40","osis":["Matt.25.40"]}],"note":null},{"text":"In as much as ye have done it unto one of the leaf of these my brethren, ye have done it unto me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That there is a sympathy in Christ under all the pressures and grievances of his people We have not an high priest which cannot be touched with the feeling of our infirmities, 〈◊〉 was in all points tempted like as we are, yet without sin.","segments":[{"text":"That there is a sympathy in Christ under all the pressures and grievances of his people","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"We have not an high priest which cannot be touched with the feeling of our infirmities,","proofs":[],"refs":[],"note":null},{"text":"〈◊〉 was in all points tempted like as we are, yet without sin.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":41,"title":"Of Effectual Calling","part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"What is effectual Calling?","answer":"Effectual Calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing one wills, he doth perswade and enable us to embrace Iesus Christ, freely offered to us in the Gospel.","segments":[{"text":"Effectual Calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing one wills, he doth perswade and enable us to embrace Iesus Christ, freely offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What makes the difference between effectual and ineffectual Calling?","answer":"Ineffectual calling is when men have nothing but the external sound of the Gospel. For many be called, and few chosen. Effectual is, when the Spirit works in conjunction with the Word. It is written in the prophets, And they shall be all taught of God; every man therefore that hath heard, and hath learned of the father, cometh unto me.","segments":[{"text":"Ineffectual calling is when men have nothing but the external sound of the Gospel.","proofs":["Matthew 20:16"],"refs":[{"printed":"Matthew 20:16","osis":["Matt.20.16"]}],"note":null},{"text":"For many be called, and few chosen.","proofs":[],"refs":[],"note":null},{"text":"Effectual is, when the Spirit works in conjunction with the Word.","proofs":["John 6:45"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"note":null},{"text":"It is written in the prophets, And they shall be all taught of God; every man therefore that hath heard, and hath learned of the father, cometh unto me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First act of the Spirit in Effectual Calling?","answer":"Conviction of Sin. And when he is come, he will reprove the world of sin.","segments":[{"text":"Conviction of Sin.","proofs":["John 16:8"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"note":null},{"text":"And when he is come, he will reprove the world of sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the Called of God hear any voice from Heaven?","answer":"Ordinarily it is a call without sound, yet as efficacious as an audible Voice from Heaven.","segments":[{"text":"Ordinarily it is a call without sound, yet as efficacious as an audible Voice from Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second act of the Spirit in our Effectual calling?","answer":"The illumination of the mind in the knowledge of Christ. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God.","segments":[{"text":"The illumination of the mind in the knowledge of Christ.","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what things doth it enlighten them?","answer":"In this, That Christ is their only remedy. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved. And their all-sufficient remedy. Wherefore he is able also to save them to the uttermost that come unto God by him.","segments":[{"text":"In this, That Christ is their only remedy.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.","proofs":[],"refs":[],"note":null},{"text":"And their all-sufficient remedy.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"Wherefore he is able also to save them to the uttermost that come unto God by him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third Act?","answer":"His renewing of the Sinner’s will, and making it flexible. Thy people shall be willing in the day of thy power. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.","segments":[{"text":"His renewing of the Sinner’s will, and making it flexible.","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"Thy people shall be willing in the day of thy power.","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can no man come to Christ till thus enabled?","answer":"No, it’s not in the power of man’s nature or will, till thus renewed and enabled. And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him on his own right hand in the heavenly places. No man can come to me except the father which hath sent me draw him.","segments":[{"text":"No, it’s not in the power of man’s nature or will, till thus renewed and enabled.","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null},{"text":"And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him on his own right hand in the heavenly places.","proofs":["John 6:44"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]}],"note":null},{"text":"No man can come to me except the father which hath sent me draw him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sort of men are most ordinarily called?","answer":"The poor and mean ones in the world. For ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.","segments":[{"text":"The poor and mean ones in the world.","proofs":["1 Corinthians 1:26"],"refs":[{"printed":"1 Corinthians 1:26","osis":["1Cor.1.26"]}],"note":null},{"text":"For ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from it?","answer":"Souls effectually called are never lost. For the gifts and calling of God are without repentance.","segments":[{"text":"Souls effectually called are never lost.","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null},{"text":"For the gifts and calling of God are without repentance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"All things co-operare to their good. For we know that all things work together for good to them that love God, to them who are called according to his purpose.","segments":[{"text":"All things co-operare to their good.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"For we know that all things work together for good to them that love God, to them who are called according to his purpose.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction?","answer":"It is dangerous to refuse God’s call. Because I have called, and ye refused, I have stretched out my hand and no man regarded.","segments":[{"text":"It is dangerous to refuse God’s call.","proofs":["Proverbs 1:24"],"refs":[{"printed":"Proverbs 1:24","osis":["Prov.1.24"]}],"note":null},{"text":"Because I have called, and ye refused, I have stretched out my hand and no man regarded.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"That Christians are obliged to walk suitable to their heavenly calling. That ye would walk worthy of God, who hath called you unto his kingdom and glory.","segments":[{"text":"That Christians are obliged to walk suitable to their heavenly calling.","proofs":["1 Thessalonians 2:12"],"refs":[{"printed":"1 Thessalonians 2:12","osis":["1Thess.2.12"]}],"note":null},{"text":"That ye would walk worthy of God, who hath called you unto his kingdom and glory.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":42,"title":"Of the Concomitants of Vocation","part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do they that are effectually called partake of in this Life?","answer":"They that are effectually called do in this life partake of Iustification, Adoption, Sanctification, and the several benefits which in this life do either accompany, or flow from them.","segments":[{"text":"They that are effectually called do in this life partake of Iustification, Adoption, Sanctification, and the several benefits which in this life do either accompany, or flow from them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all that be effectually called, justified?","answer":"Yes, God justifies all, and every Soul that obeys and answers his call. Whom he called, them he also justified.","segments":[{"text":"Yes, God justifies all, and every Soul that obeys and answers his call.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Whom he called, them he also justified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other benefits have the called in this Life?","answer":"They are all the adopted Children of God. Having predestinated us unto the adoption of children, by Iesus Christ unto himself, according to the good pleasure of his will.","segments":[{"text":"They are all the adopted Children of God.","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"Having predestinated us unto the adoption of children, by Iesus Christ unto himself, according to the good pleasure of his will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are those all the benefits the called receive?","answer":"No, they are not only justified and adopted, but also sanctified. But of him are ye in Christ Iesus, who of God is made unto us wisdom, righteousness, and sanctification, and redemption.","segments":[{"text":"No, they are not only justified and adopted, but also sanctified.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"But of him are ye in Christ Iesus, who of God is made unto us wisdom, righteousness, and sanctification, and redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do these three blessings come singly to the called?","answer":"No, they are all accompanied with multitudes of other blessings flowing from them. Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all spriritual blessings, in heavenly places in Christ.","segments":[{"text":"No, they are all accompanied with multitudes of other blessings flowing from them.","proofs":["Ephesians 1:3"],"refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"note":null},{"text":"Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all spriritual blessings, in heavenly places in Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the mercies flowing from Iustification?","answer":"They are great and manifold. Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoyce in the hope of the glory of God.","segments":[{"text":"They are great and manifold.","proofs":["Romans 5:1–5"],"refs":[{"printed":"Romans 5:1–5","osis":["Rom.5.1-Rom.5.5"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoyce in the hope of the glory of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the benefits flowing from Adoption?","answer":"Free access to God. In whom we have boldness and access with confidence by the saith of him. And a Title to Heaven. If children, then heirs.","segments":[{"text":"Free access to God.","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null},{"text":"In whom we have boldness and access with confidence by the saith of him.","proofs":[],"refs":[],"note":null},{"text":"And a Title to Heaven.","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"If children, then heirs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Blessings accompany Sanctification?","answer":"Union with Christ. For both he that sanctifieth, and they who are sanctified, are all of one. And Right to the Inheritance. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.","segments":[{"text":"Union with Christ.","proofs":["Hebrews 2:11"],"refs":[{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"note":null},{"text":"For both he that sanctifieth, and they who are sanctified, are all of one.","proofs":[],"refs":[],"note":null},{"text":"And Right to the Inheritance.","proofs":["Acts 20:32"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null},{"text":"And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Lesson from hence?","answer":"That they are Enemies to their own Souls, who obey not the Gospel Call. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ.","segments":[{"text":"That they are Enemies to their own Souls, who obey not the Gospel Call.","proofs":["2 Thessalonians 1:8"],"refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"note":null},{"text":"In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Lesson from hence?","answer":"That the Estate of Believers abounds with spiritual priviledges. Whether Paul, 〈◊〉 Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ’s, and Christ is God’s.","segments":[{"text":"That the Estate of Believers abounds with spiritual priviledges.","proofs":["1 Corinthians 3:22–23"],"refs":[{"printed":"1 Corinthians 3:22–23","osis":["1Cor.3.22-1Cor.3.23"]}],"note":null},{"text":"Whether Paul,","proofs":[],"refs":[],"note":null},{"text":"〈◊〉 Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ’s, and Christ is God’s.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Lesson from hence?","answer":"That all the Believer’s priviledges are not in hope, but some in hand. Behold what manner of love the father hath bestowed upon us, that we should be called the sons of God.","segments":[{"text":"That all the Believer’s priviledges are not in hope, but some in hand.","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"Behold what manner of love the father hath bestowed upon us, that we should be called the sons of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Lesson?","answer":"The greatest sufferers for Christ have no reason to repent their call. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.","segments":[{"text":"The greatest sufferers for Christ have no reason to repent their call.","proofs":["Romans 8:18"],"refs":[{"printed":"Romans 8:18","osis":["Rom.8.18"]}],"note":null},{"text":"For I reckon, that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Lesson from hence?","answer":"That we have infinite reason to bless God for the Gospel, by which we are called. Whereunto he called you by our Gospel.","segments":[{"text":"That we have infinite reason to bless God for the Gospel, by which we are called.","proofs":["2 Thessalonians 2:14"],"refs":[{"printed":"2 Thessalonians 2:14","osis":["2Thess.2.14"]}],"note":null},{"text":"Whereunto he called you by our Gospel.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":43,"title":"Of Iustification","part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"What is Iustification?","answer":"Iustification is an Act of God’s Free-grace, wherein he pardoneth all our Sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and receivedly faith alone.","segments":[{"text":"Iustification is an Act of God’s Free-grace, wherein he pardoneth all our Sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and receivedly faith alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the parts of Iustification?","answer":"It consists of two Parts. First, The pardon of Sin. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses. Secondly, The acceptation of our persons as righteous. Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoyce in hope of the glory of God.","segments":[{"text":"It consists of two Parts. First, The pardon of Sin.","proofs":["Acts 13:39"],"refs":[{"printed":"Acts 13:39","osis":["Acts.13.39"]}],"note":null},{"text":"And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses. Secondly,","proofs":[],"refs":[],"note":null},{"text":"The acceptation of our persons as righteous.","proofs":["Romans 5:1–3"],"refs":[{"printed":"Romans 5:1–3","osis":["Rom.5.1-Rom.5.3"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoyce in hope of the glory of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose act is it to justify Sinners?","answer":"It is the act of God alone. It is God that justifieth. Man’s justifying of himself is nothing. And he said unto them, Ye are they which justify your selves before men, but God knoweth your hearts; for that which is highly esteemed amongst men, is abomination in the sight of God. Nor other mens justifying of us. I know thy works, that thou hast a name to live, and art dead.","segments":[{"text":"It is the act of God alone.","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null},{"text":"It is God that justifieth.","proofs":[],"refs":[],"note":null},{"text":"Man’s justifying of himself is nothing.","proofs":["Luke 16:15"],"refs":[{"printed":"Luke 16:15","osis":["Luke.16.15"]}],"note":null},{"text":"And he said unto them, Ye are they which justify your selves before men, but God knoweth your hearts; for that which is highly esteemed amongst men, is abomination in the sight of God.","proofs":[],"refs":[],"note":null},{"text":"Nor other mens justifying of us.","proofs":["Revelation 3:1"],"refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"note":null},{"text":"I know thy works, that thou hast a name to live, and art dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing in man to merit his Iustification?","answer":"No, it is an act of Free-grace in God. Being justified freely by his grace, through the redemption which is in Iesus Christ.","segments":[{"text":"No, it is an act of Free-grace in God.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"Being justified freely by his grace, through the redemption which is in Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If it be not for any inherent righteousness, how then?","answer":"It is for the righteousness of Christ imputed to us. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works.","segments":[{"text":"It is for the righteousness of Christ imputed to us.","proofs":["Romans 4:6"],"refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null},{"text":"Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Christ’s righteousness made ours?","answer":"By Application of it to us by Faith. Knowing that a man is not justified by the works of the law, but by the faith of Iesus Christ, even we have believed in Iesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.","segments":[{"text":"By Application of it to us by Faith.","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"Knowing that a man is not justified by the works of the law, but by the faith of Iesus Christ, even we have believed in Iesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not partly by Christ’s Righteousness, and partly our own?","answer":"No: by Christ’s Righteousness, without any mixture of ours. Therefore we conclude, that a man is justified by faith without the deeds of the law.","segments":[{"text":"No: by Christ’s Righteousness, without any mixture of ours.","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"Therefore we conclude, that a man is justified by faith without the deeds of the law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But doth not James says otherwise. Jam. 2.14. What doth it profit, my brethren, though a man say he, hath faith, and have not works, Can faith save him?","answer":"The two Apostles contradict not one another. Paul speaks of Justification before God; and Iames of justifying our Faith before men.","segments":[{"text":"The two Apostles contradict not one another. Paul speaks of Justification before God; and Iames of justifying our Faith before men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is no regard then to be had to good works?","answer":"Yes, very great; they that believe, must be careful to maintain good works. That they which have believed in God, might be careful to maintain good works. These things are good and profitable unto men.","segments":[{"text":"Yes, very great; they that believe, must be careful to maintain good works.","proofs":["Titus 3:8"],"refs":[{"printed":"Titus 3:8","osis":["Titus.3.8"]}],"note":null},{"text":"That they which have believed in God, might be careful to maintain good works.","proofs":[],"refs":[],"note":null},{"text":"These things are good and profitable unto men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why can none be justified by works?","answer":"Because all are guilty before God. Is he the God of the Iews only? Is he not also of the Gentiles? Yes, of the Gentiles also. And the Law curses all that are under guilt. Cursed is every one that continueth not in all things which are written in the book of the law to do them.","segments":[{"text":"Because all are guilty before God.","proofs":["Romans 3:29"],"refs":[{"printed":"Romans 3:29","osis":["Rom.3.29"]}],"note":null},{"text":"Is he the God of the Iews only? Is he not also of the Gentiles? Yes, of the Gentiles also.","proofs":[],"refs":[],"note":null},{"text":"And the Law curses all that are under guilt.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"Cursed is every one that continueth not in all things which are written in the book of the law to do them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"The happy State of Believers who are now at peace with God. Therefore being justified by faith, we have peace with God through our Lord Iesus Christ. And whom he justifieth he glorifieth. Whom he justified, them he also golrified.","segments":[{"text":"The happy State of Believers who are now at peace with God.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God through our Lord Iesus Christ.","proofs":[],"refs":[],"note":null},{"text":"And whom he justifieth he glorifieth.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Whom he justified, them he also golrified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference hence?","answer":"The excellency and necessity of Faith. The circumcision is justified by faith, and the uncircumcision through faith.","segments":[{"text":"The excellency and necessity of Faith.","proofs":["Romans 3:30"],"refs":[{"printed":"Romans 3:30","osis":["Rom.3.30"]}],"note":null},{"text":"The circumcision is justified by faith, and the uncircumcision through faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That the greatness of sin is no bar to faith, since it is the Righteousness of Christ that justifieth. For he hath made him to be sin for us, who knew no sin, that we may be made the righteousness of God in him.","segments":[{"text":"That the greatness of sin is no bar to faith, since it is the Righteousness of Christ that justifieth.","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"For he hath made him to be sin for us, who knew no sin, that we may be made the righteousness of God in him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That Believers ought to be exceeding humble, and far from boasting. The Law of Faith excludes boasting. Where is boasting then? It is excluded; by what law? Of works? nay, but by the law of faith.","segments":[{"text":"That Believers ought to be exceeding humble, and far from boasting. The Law of Faith excludes boasting.","proofs":["Romans 3:27"],"refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"note":null},{"text":"Where is boasting then? It is excluded; by what law? Of works? nay, but by the law of faith.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":44,"title":"Of Adoption","part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"What is Adoption?","answer":"Adoption is an act of God’s Free-grace, whereby we are received into the number, and have a Right to all the Priviledges of the Sons of God.","segments":[{"text":"Adoption is an act of God’s Free-grace, whereby we are received into the number, and have a Right to all the Priviledges of the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of Sons be there?","answer":"There is one by Generation, and another by Adoption. But as many as received him, to them gave he power to become the Sons of God, even to them that believe in his name; which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.","segments":[{"text":"There is one by Generation, and another by Adoption.","proofs":["John 1:12–13"],"refs":[{"printed":"John 1:12–13","osis":["John.1.12-John.1.13"]}],"note":null},{"text":"But as many as received him, to them gave he power to become the Sons of God, even to them that believe in his name; which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What moves God to adopt any man?","answer":"Nothing but his Free-love. Behold what manner of love the Father hath bestowed on us, that we should be called the Son of God.","segments":[{"text":"Nothing but his Free-love.","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"Behold what manner of love the Father hath bestowed on us, that we should be called the Son of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this priviledge common to all men?","answer":"No; it’s peculiar to them that receive him. But as many as received him, to them gave he power to become the Sons of God.","segments":[{"text":"No; it’s peculiar to them that receive him.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"But as many as received him, to them gave he power to become the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first property of Adoption?","answer":"It is a costly Relation. When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law▪ that we might receive the adoption of sons.","segments":[{"text":"It is a costly Relation.","proofs":["Galatians 4:4–5"],"refs":[{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law▪ that we might receive the adoption of sons.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second property of Adoption?","answer":"It is an high and honourable relation. Behold what manner of love the father hath bestowed upon us, that we should be called the Sons of God.","segments":[{"text":"It is an high and honourable relation.","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null},{"text":"Behold what manner of love the father hath bestowed upon us, that we should be called the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third property of Adoption?","answer":"It is a free relation on God’s part. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love. Having predestinated us unto the adoption of children, by Iesus Christ to himself, according to the good pleasure of his will. And 〈◊〉 makes us free. If the son therefore shall make you free, ye shall be free indeed.","segments":[{"text":"It is a free relation on God’s part.","proofs":["Ephesians 1:4–5"],"refs":[{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]}],"note":null},{"text":"According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love. Having predestinated us unto the adoption of children, by Iesus Christ to himself, according to the good pleasure of his will.","proofs":[],"refs":[],"note":null},{"text":"And 〈◊〉 makes us free.","proofs":["John 8:36"],"refs":[{"printed":"John 8:36","osis":["John.8.36"]}],"note":null},{"text":"If the son therefore shall make you free, ye shall be free indeed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth property of Adoption?","answer":"It is a permanent relation. The son abideth in the house for ever.","segments":[{"text":"It is a permanent relation.","proofs":["John 8:35"],"refs":[{"printed":"John 8:35","osis":["John.8.35"]}],"note":null},{"text":"The son abideth in the house for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first priviledge of the adopted?","answer":"They have an interest in God as Children in a Father▪ And will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.","segments":[{"text":"They have an interest in God as Children in a Father▪","proofs":["2 Corinthians 6:18"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]}],"note":null},{"text":"And will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Priviledge?","answer":"Being God’s Sons, they are Heirs of God, and joynt Heirs with Christ. And if children, then heirs, Heirs of God, and joynt heirs with Christ.","segments":[{"text":"Being God’s Sons, they are Heirs of God, and joynt Heirs with Christ.","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"And if children, then heirs, Heirs of God, and joynt heirs with Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Priviledge?","answer":"Seasonable and sanctified afflictions. 〈◊〉 scourgeth every son whom he receiveth.","segments":[{"text":"Seasonable and sanctified afflictions.","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"〈◊〉 scourgeth every son whom he receiveth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their fourth Priviledge?","answer":"The Attendance and Ministry of Angels. Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?","segments":[{"text":"The Attendance and Ministry of Angels.","proofs":["Hebrews 1:14"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null},{"text":"Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their fifth Priviledge?","answer":"The assistance of the Spirit in Prayer. For we have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba father• And God’s audience of their Prayers. And this is the confidence that we have in him, That if we ask any thing according to his will, he heareth us.","segments":[{"text":"The assistance of the Spirit in Prayer.","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"For we have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba father• And God’s audience of their Prayers.","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"And this is the confidence that we have in him, That if we ask any thing according to his will, he heareth us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What use should we make of this?","answer":"It teachech us to carry our selves as Children to our heavenly Father. First, In our imitation of him. Be ye therefore followers of God as dear children. Secondly, In our submission to him. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence▪ shall we not much rather be in subjection to the father of spirits, and live? Thirdly, In our dependance on him. ▪ For your heavenly father knoweth that you have need of all these things.","segments":[{"text":"It teachech us to carry our selves as Children to our heavenly Father. First, In our imitation of him.","proofs":["Ephesians 5:1"],"refs":[{"printed":"Ephesians 5:1","osis":["Eph.5.1"]}],"note":null},{"text":"Be ye therefore followers of God as dear children. Secondly,","proofs":[],"refs":[],"note":null},{"text":"In our submission to him.","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null},{"text":"Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence▪ shall we not much rather be in subjection to the father of spirits,","proofs":[],"refs":[],"note":null},{"text":"and live? Thirdly, In our dependance on him.","proofs":["Matthew 6:32"],"refs":[{"printed":"Matthew 6:32","osis":["Matt.6.32"]}],"note":null},{"text":"▪ For your heavenly father knoweth that you have need of all these things.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":45,"title":"Of Sanctification","part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sanctification?","answer":"Sanctifitation is the work of God’s Free-grace, whereby we are renewed in the whole man, after the Image of God, and are enabled more and more to die unto sin, and live unto righteousness.","segments":[{"text":"Sanctifitation is the work of God’s Free-grace, whereby we are renewed in the whole man, after the Image of God, and are enabled more and more to die unto sin, and live unto righteousness.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the parts of Sanctification?","answer":"Dying unto Sin, and living unto God. Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God, througe Iesus Christ our Lord.","segments":[{"text":"Dying unto Sin, and living unto God.","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null},{"text":"Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God, througe Iesus Christ our Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is the Author of Sanctification?","answer":"God only. To them that are sanctified by God the Father.","segments":[{"text":"God only.","proofs":["Jude 1"],"refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"note":null},{"text":"To them that are sanctified by God the Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the instrument of it?","answer":"The Word of God. Sanctify them through thy truth; thy word is truth.","segments":[{"text":"The Word of God.","proofs":["John 17:17"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"Sanctify them through thy truth; thy word is truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What part of man is sanctified?","answer":"Every part, both of the Soul and Body. And the very God of peace sanctify you wholly, and I pray God your whole spirit, soul and body, be preserved blameless, unto the coming of our Lord Iesus Christ","segments":[{"text":"Every part, both of the Soul and Body.","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null},{"text":"And the very God of peace sanctify you wholly, and I pray God your whole spirit, soul and body, be preserved blameless, unto the coming of our Lord Iesus Christ","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Sanctification perfected at once?","answer":"No; but by degrees. But grow in grace, and in the knowledge of our Lord and Saviour Iesus Christ.","segments":[{"text":"No; but by degrees.","proofs":["2 Peter 3:18"],"refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]}],"note":null},{"text":"But grow in grace, and in the knowledge of our Lord and Saviour Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When will it be made perfect?","answer":"When we come to Heaven, and not before. But when that which is perfect is come, then that which is in part shall be done away.","segments":[{"text":"When we come to Heaven, and not before.","proofs":["1 Corinthians 13:10–11"],"refs":[{"printed":"1 Corinthians 13:10–11","osis":["1Cor.13.10-1Cor.13.11"]}],"note":null},{"text":"But when that which is perfect is come, then that which is in part shall be done away.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the signs of true Sanctification?","answer":"When it runs into all parts of our Conversation. But as he which hath called you is holy, so be ye holy in all manner of conversation. Secondly, And continues to the end. Let him that is holy, be holy still.","segments":[{"text":"When it runs into all parts of our Conversation.","proofs":["1 Peter 1:15"],"refs":[{"printed":"1 Peter 1:15","osis":["1Pet.1.15"]}],"note":null},{"text":"But as he which hath called you is holy, so be ye holy in all manner of conversation. Secondly,","proofs":[],"refs":[],"note":null},{"text":"And continues to the end.","proofs":["Revelation 22:11"],"refs":[{"printed":"Revelation 22:11","osis":["Rev.22.11"]}],"note":null},{"text":"Let him that is holy, be holy still.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the inseparable companion of Sanctification?","answer":"Righteousness towards men. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness, and righteousness before him all the days of our life.","segments":[{"text":"Righteousness towards men.","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null},{"text":"That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness, and righteousness before him all the days of our life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is opposite to Sanctification?","answer":"All filthiness of Flesh and Spirit. Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit.","segments":[{"text":"All filthiness of Flesh and Spirit.","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null},{"text":"Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the priviledge of the sanctified?","answer":"They are all elected, and shall be glorified. ▪ Elect according to the fore-knowledge of God the father, through sanctification of the spirit—to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you.","segments":[{"text":"They are all elected, and shall be glorified.","proofs":["1 Peter 1:2, 4"],"refs":[{"printed":"1 Peter 1:2, 4","osis":["1Pet.1.2","1Pet.1.4"]}],"note":null},{"text":"▪ Elect according to the fore-knowledge of God the father, through sanctification of the spirit—to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the case of them who live and die unsanctified?","answer":"They shall never see God. Follow peace with all men, and boliness, without which no man shall see the Lord.","segments":[{"text":"They shall never see God.","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null},{"text":"Follow peace with all men, and boliness, without which no man shall see the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What differenceth true, from pretended Sanctification?","answer":"True Sanctification purgeth the heart from the love of sin. For that which I do▪ I allow not. And the life from the dominion of sin. Rom. 6. 19. As ye have yielded your members servants to 〈◊〉, and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto holiness.","segments":[{"text":"True Sanctification purgeth the heart from the love of sin.","proofs":["Romans 7:15"],"refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"note":null},{"text":"For that which I do▪ I allow not.","proofs":[],"refs":[],"note":null},{"text":"And the life from the dominion of sin. Rom. 6. 19. As ye have yielded your members servants to 〈◊〉, and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto holiness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May great sinners be sanctified?","answer":"Yes, the Spirit of God can sanctify the vilest heart. And such were some of you, but ye are washed, but ye are sanctified.","segments":[{"text":"Yes, the Spirit of God can sanctify the vilest heart.","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"And such were some of you, but ye are washed, but ye are sanctified.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":46,"title":"Of Assurance, the fruit of Iustification","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What are the benefits which in this life do either accompany, or flow from Iustification, Adoption, and Sanctification?","answer":"The benefits which in this life do either accompany, or flow from Iustification, Adoption, and Sanctification, are assurance of God’s love, peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein to the end.","segments":[{"text":"The benefits which in this life do either accompany, or flow from Iustification, Adoption, and Sanctification, are assurance of God’s love, peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein to the end.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Assurance possible to be attained in this Life?","answer":"Yes; for fome have had it. I am my beloveds, and my beloved is mine. And all Christians are commanded to strive for it. Wherefore the rather, brethren, give diligence to make your calling and election sure.","segments":[{"text":"Yes; for fome have had it.","proofs":["Song of Solomon 6:3"],"refs":[{"printed":"Song of Solomon 6:3","osis":["Song.6.3"]}],"note":null},{"text":"I am my beloveds, and my beloved is mine.","proofs":[],"refs":[],"note":null},{"text":"And all Christians are commanded to strive for it.","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"Wherefore the rather,","proofs":[],"refs":[],"note":null},{"text":"brethren, give diligence to make your calling and election sure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many sorts of assurance are there?","answer":"There is an objective Assurance. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And a subjective or personal Assurance. Who loved me, and gave himself for me.","segments":[{"text":"There is an objective Assurance.","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.","proofs":[],"refs":[],"note":null},{"text":"And a subjective or personal Assurance.","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"Who loved me, and gave himself for me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is personal Assurance perfect in this Life?","answer":"No, it admits of doubts and fears, which interrupts it, and it is not always at one height. When that which is psrfect is come, then that which is in part shall be done away.","segments":[{"text":"No, it admits of doubts and fears, which interrupts it, and it is not always at one height.","proofs":["1 Corinthians 13:10"],"refs":[{"printed":"1 Corinthians 13:10","osis":["1Cor.13.10"]}],"note":null},{"text":"When that which is psrfect is come, then that which is in part shall be done away.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"On what Testimony is personal Assurance built?","answer":"Upon the Testimony of God’s Spirit, witnessing with ours. The spirit it self beareth witness with our spirit, that we are the children of God.","segments":[{"text":"Upon the Testimony of God’s Spirit, witnessing with ours.","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null},{"text":"The spirit it self beareth witness with our spirit, that we are the children of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the Spirit make use of signs in us to 〈◊〉 us.","answer":"Yes, Ordinarily he doth. We know that we are passed from death to life, because we love the brethren. And Hereby we know that he abideth in us, by the spirit which he hath given us.","segments":[{"text":"Yes, Ordinarily he doth.","proofs":["1 John 3:14"],"refs":[{"printed":"1 John 3:14","osis":["1John.3.14"]}],"note":null},{"text":"We know that we are passed from death to life, because we love the brethren. And","proofs":["1 John 3:24"],"refs":[{"printed":"1 John 3:24","osis":["1John.3.24"]}],"note":null},{"text":"Hereby we know that he abideth in us, by the spirit which he hath given us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is true assurance discerned from presumption?","answer":"True assurance humbles the Soul. I 〈◊〉 crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me. And makes the Soul afraid of Sin. ▪ Having therefore these promises, dearly beloved, let us cleanse 〈◊〉 selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.","segments":[{"text":"True assurance humbles the Soul.","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"I 〈◊〉 crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me.","proofs":[],"refs":[],"note":null},{"text":"And makes the Soul afraid of Sin.","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null},{"text":"▪ Having therefore these promises, dearly beloved, let us cleanse 〈◊〉 selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the usual season of Assurance?","answer":"The time of greatest sufferings for Christ. If ye be reproached▪ for the name of Christ, happy 〈◊〉 ye; for the spirit of glory and of God resteth upon you.","segments":[{"text":"The time of greatest sufferings for Christ.","proofs":["1 Peter 4:14"],"refs":[{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null},{"text":"If ye be reproached▪ for the name of Christ, happy 〈◊〉 ye; for the spirit of glory and of God resteth upon you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is personal Assurance absolutely necessary to Salvation?","answer":"No; a man may be saved, and in Christ, without it. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God.","segments":[{"text":"No; a man may be saved, and in Christ, without it.","proofs":["Isaiah 50:10"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fruit of Assurance?","answer":"Joy unspeakable amidst outward Troubles. And not only so, but we also joy in God through our Lord Iesus Christ, by whom we have now received the atonement.","segments":[{"text":"Joy unspeakable amidst outward Troubles.","proofs":["Romans 5:11"],"refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"note":null},{"text":"And not only so, but we also joy in God through our Lord Iesus Christ, by whom we have now received the atonement.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sins usually eclipse our Assurance?","answer":"Negligence in duty starves it. Give diligence to make your calling and election sure. For if ye do these things, ye shall never fall. And sinning against light stabs it. Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce.","segments":[{"text":"Negligence in duty starves it.","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"Give diligence to make your calling and election sure. For if ye do these things, ye shall never fall.","proofs":[],"refs":[],"note":null},{"text":"And sinning against light stabs it.","proofs":["Psalm 51:8"],"refs":[{"printed":"Psalm 51:8","osis":["Ps.51.8"]}],"note":null},{"text":"Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from this Doctrine?","answer":"That no unregenerate Person can have any Assurance, for it is the fruit of Justification, Adoption and Sanctification.","segments":[{"text":"That no unregenerate Person can have any Assurance, for it is the fruit of Justification, Adoption and Sanctification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second inference?","answer":"That all the Joys of Heaven are not to come; but some communicated in this life. Whom having not seen ye love; in whom though now ye see him not, yet believing, ye rejoyce with joy unspeakable and full of glory.","segments":[{"text":"That all the Joys of Heaven are not to come; but some communicated in this life.","proofs":["1 Peter 1:8"],"refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"note":null},{"text":"Whom having not seen ye love; in whom though now ye see him not, yet believing, ye rejoyce with joy unspeakable and full of glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third inference?","answer":"That assured Believers need to be circumspect persons, that they grieve not the Spirit. And grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption.","segments":[{"text":"That assured Believers need to be circumspect persons, that they grieve not the Spirit.","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"And grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":47,"title":"Of Peace of Conscience","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the word Peace signify in Scripture?","answer":"In the Language of the Old Testament it signifies all temporal good. Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast. And in the New Testament all special good; as Now the Lord of peace give you peace always.","segments":[{"text":"In the Language of the Old Testament it signifies all temporal good.","proofs":["1 Samuel 25:6"],"refs":[{"printed":"1 Samuel 25:6","osis":["1Sam.25.6"]}],"note":null},{"text":"Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast.","proofs":[],"refs":[],"note":null},{"text":"And in the New Testament all special good; as","proofs":["2 Thessalonians 3:16"],"refs":[{"printed":"2 Thessalonians 3:16","osis":["2Thess.3.16"]}],"note":null},{"text":"Now the Lord of peace give you peace always.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the kinds of special Peace?","answer":"There is a twofold special peace; One without us, by reconciliation. Therefore being justified by faith, we have peace with God. And peace within us by way of consolation. And let the peace of God rule in your hearts.","segments":[{"text":"There is a twofold special peace; One without us, by reconciliation.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God.","proofs":[],"refs":[],"note":null},{"text":"And peace within us by way of consolation.","proofs":["Colossians 3:15"],"refs":[{"printed":"Colossians 3:15","osis":["Col.3.15"]}],"note":null},{"text":"And let the peace of God rule in your hearts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did our peace cost Christ?","answer":"It cost him bloody Stripes and Sufferings. The chastisement of our peace was upon him, and by his stripes we are healed.","segments":[{"text":"It cost him bloody Stripes and Sufferings.","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null},{"text":"The chastisement of our peace was upon him, and by his stripes we are healed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can none have true peace but such as are in him?","answer":"No; others may have false Peace. When a strong man armed keepeth his palace, his goods are in peace. But Believers only have true peace. Therefore being justified by faith, we have peace with God through our Lord Iesus Christ.","segments":[{"text":"No; others may have false Peace.","proofs":["Luke 11:21"],"refs":[{"printed":"Luke 11:21","osis":["Luke.11.21"]}],"note":null},{"text":"When a strong man armed keepeth his palace, his goods are in peace.","proofs":[],"refs":[],"note":null},{"text":"But Believers only have true peace.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God through our Lord Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Have all Believers peace in their consciences at all times?","answer":"No, they are always in a state of peace, but have not always the sense of peace. Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.","segments":[{"text":"No, they are always in a state of peace, but have not always the sense of peace.","proofs":["Isaiah 50:10"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that which hinders the sense of peace in Believers?","answer":"Their Sins against the Lord, and grieving of his Spirit. But your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not hear.","segments":[{"text":"Their Sins against the Lord, and grieving of his Spirit.","proofs":["Isaiah 59:2"],"refs":[{"printed":"Isaiah 59:2","osis":["Isa.59.2"]}],"note":null},{"text":"But your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not hear.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What maintains the state of peace when the sense of peace is lost?","answer":"Christ’s continual and potent Intercession with the Father for us. My little children, these things write I unto you, that ye sin not; and if any man sin, we have an advocate with the father, Iesus Christ the righteous.","segments":[{"text":"Christ’s continual and potent Intercession with the Father for us.","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"My little children, these things write I unto you, that ye sin not; and if any man sin, we have an advocate with the father, Iesus Christ the righteous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the best way to maintain our peace with God?","answer":"Strict walking by Gospel-Rules. And as many as walk according to this rule, peace be on them.","segments":[{"text":"Strict walking by Gospel-Rules.","proofs":["Galatians 6:16"],"refs":[{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null},{"text":"And as many as walk according to this rule, peace be on them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Peace come and go with outward Peace?","answer":"No, we may enjoy this when no peace is to be had in the World. These things I have spoken unto you, that in me ye might have peace; in the world ye shall have tribulation, but be of good chear, I have overcome the world.","segments":[{"text":"No, we may enjoy this when no peace is to be had in the World.","proofs":["John 16:33"],"refs":[{"printed":"John 16:33","osis":["John.16.33"]}],"note":null},{"text":"These things I have spoken unto you, that in me ye might have peace; in the world ye shall have tribulation, but be of good chear, I have overcome the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from hence?","answer":"That the wicked are in a sad case at all times, but especially in evil times. But the wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt; There is no peace, saith my God, to the wicked.","segments":[{"text":"That the wicked are in a sad case at all times, but especially in evil times.","proofs":["Isaiah 57:20–21"],"refs":[{"printed":"Isaiah 57:20–21","osis":["Isa.57.20-Isa.57.21"]}],"note":null},{"text":"But the wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt; There is no peace, saith my God, to the wicked.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from hence?","answer":"That the chief Care of a Christian should be to keep his peace with God. Be not a terror to me, Thou art my hope in the day of evil.","segments":[{"text":"That the chief Care of a Christian should be to keep his peace with God.","proofs":["Jeremiah 17:17"],"refs":[{"printed":"Jeremiah 17:17","osis":["Jer.17.17"]}],"note":null},{"text":"Be not a terror to me, Thou art my hope in the day of evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"Let the Saints long to be in Heaven; the State of full and perfect Peace. He shall enter into peace; they shall rest in their beds, each one walking in his uprightness.","segments":[{"text":"Let the Saints long to be in Heaven; the State of full and perfect Peace.","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"He shall enter into peace; they shall rest in their beds, each one walking in his uprightness.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":48,"title":"Of Ioy in the Holy Ghost","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"How many sorts of Ioy are there among men?","answer":"There is a Sensitive Joy. Nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful Seasons, filling our hearts with food and gladness. A sinful Joy. Folly is joy to him that is destitute of wisdom. And a spiritual Joy. And not only so, but we also joy in God though our Lord Iesus Christ.","segments":[{"text":"There is a Sensitive Joy.","proofs":["Acts 14:17"],"refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null},{"text":"Nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful Seasons, filling our hearts with food and gladness.","proofs":[],"refs":[],"note":null},{"text":"A sinful Joy.","proofs":["Proverbs 15:21"],"refs":[{"printed":"Proverbs 15:21","osis":["Prov.15.21"]}],"note":null},{"text":"Folly is joy to him that is destitute of wisdom.","proofs":[],"refs":[],"note":null},{"text":"And a spiritual Joy.","proofs":["Romans 5:11"],"refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"note":null},{"text":"And not only so, but we also joy in God though our Lord Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is spiritual Ioy called Ioy in the Holy Ghost?","answer":"Because the Holy Ghost is the Author of it. But the fruit of the spirit is love, joy, peace, &c.","segments":[{"text":"Because the Holy Ghost is the Author of it.","proofs":["Galatians 5:22"],"refs":[{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"But the fruit of the spirit is love, joy, peace,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First thing begets joy in the Saints?","answer":"The First thing they joy in is, their Justification before God. I will greatly rejoyce in the Lord, my soul shall be joyful in my God; for he hath cloathed me with the garments of salvation, he hath covered me with the robes of righteousness.","segments":[{"text":"The First thing they joy in is, their Justification before God.","proofs":["Isaiah 61:10"],"refs":[{"printed":"Isaiah 61:10","osis":["Isa.61.10"]}],"note":null},{"text":"I will greatly rejoyce in the Lord, my soul shall be joyful in my God; for he hath cloathed me with the garments of salvation, he hath covered me with the robes of righteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second thing that breeds this Ioy?","answer":"Hopes of Glory breeds Joy in the Saints. And rejoyce in hopes of the glory of God.","segments":[{"text":"Hopes of Glory breeds Joy in the Saints.","proofs":["Romans 5:2"],"refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"note":null},{"text":"And rejoyce in hopes of the glory of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the instrument by which the spirit conveys this Ioy?","answer":"Faith is the instrument of it. And baving this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith.","segments":[{"text":"Faith is the instrument of it.","proofs":["Philippians 1:25"],"refs":[{"printed":"Philippians 1:25","osis":["Phil.1.25"]}],"note":null},{"text":"And baving this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Property of this Ioy?","answer":"’Tis Joy unspeakable, and full of Glory. Believing, ye rejoyce with joy unspeakable, and full of glory.","segments":[{"text":"’Tis Joy unspeakable, and full of Glory.","proofs":["1 Peter 1:8"],"refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"note":null},{"text":"Believing, ye rejoyce with joy unspeakable, and full of glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Property of it?","answer":"That it is not in the power of men to deprive the Saints of it. And your joy no man taketh from you.","segments":[{"text":"That it is not in the power of men to deprive the Saints of it.","proofs":["John 16:22"],"refs":[{"printed":"John 16:22","osis":["John.16.22"]}],"note":null},{"text":"And your joy no man taketh from you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Property of it?","answer":"It makes the Soul free and chearful in the ways of Obedience. I will run the ways of thy commandments, when thou shalt enlarge my heart.","segments":[{"text":"It makes the Soul free and chearful in the ways of Obedience.","proofs":["Psalm 119:32"],"refs":[{"printed":"Psalm 119:32","osis":["Ps.119.32"]}],"note":null},{"text":"I will run the ways of thy commandments, when thou shalt enlarge my heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is most destructive to a Christian’s Ioy?","answer":"Sin, especially sin against light. Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce.","segments":[{"text":"Sin, especially sin against light.","proofs":["Psalm 51:8"],"refs":[{"printed":"Psalm 51:8","osis":["Ps.51.8"]}],"note":null},{"text":"Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What should be the main Care of a Christian in this World?","answer":"To maintain his joy in God to the last. But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy.","segments":[{"text":"To maintain his joy in God to the last.","proofs":["Acts 20:24"],"refs":[{"printed":"Acts 20:24","osis":["Acts.20.24"]}],"note":null},{"text":"But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Have not Hypocrites their joys as well as real Christians?","answer":"Yes, but the Joy of the Hypocrite is not grounded upon Scripture-warrant, and will vanish away, and will come to nothing at last. He was a burning and a shining light, and ye were willing for a season to rejoyce in his light.","segments":[{"text":"Yes, but the Joy of the Hypocrite is not grounded upon Scripture-warrant, and will vanish away, and will come to nothing at last.","proofs":["John 5:35"],"refs":[{"printed":"John 5:35","osis":["John.5.35"]}],"note":null},{"text":"He was a burning and a shining light, and ye were willing for a season to rejoyce in his light.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whas is the first Inference from hence?","answer":"Let all that expect joy in the Holy Ghost, see that they preserve purity of Conscience and Conversation. Grace be to you, and peace from God our Father, and from the Lord Iesus Christ.","segments":[{"text":"Let all that expect joy in the Holy Ghost, see that they preserve purity of Conscience and Conversation.","proofs":["2 Corinthians 1:12"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null},{"text":"Grace be to you, and peace from God our Father, and from the Lord Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That Religion is no melancholy thing, but the fountain of all Joy and Pleasure. Her ways are ways of pleasantness, and all her paths are peace.","segments":[{"text":"That Religion is no melancholy thing, but the fountain of all Joy and Pleasure.","proofs":["Proverbs 3:17"],"refs":[{"printed":"Proverbs 3:17","osis":["Prov.3.17"]}],"note":null},{"text":"Her ways are ways of pleasantness, and all her paths are peace.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":49,"title":"Of the Increase of Grace","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"Doth all true Grace increase and grow?","answer":"Yes, it doth, like the Morning light. The path of the just is as the shining light, that shineth more and more unto the perfect day. And for that end God hath appointed Ministers and Ordinances. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors aud Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ.","segments":[{"text":"Yes, it doth, like the Morning light.","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null},{"text":"The path of the just is as the shining light, that shineth more and more unto the perfect day.","proofs":[],"refs":[],"note":null},{"text":"And for that end God hath appointed Ministers and Ordinances.","proofs":["Ephesians 4:11–12"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null},{"text":"And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors aud Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Cannot false or seeming Grace grow?","answer":"It may spring up and seem to flourish for a time; but comes not to perfection. And that which fell among thorns are they which when they have heard, go forth, and are choaked with cares, and riches, and pleasures of this tife, and bring no fruit to perfection.","segments":[{"text":"It may spring up and seem to flourish for a time; but comes not to perfection.","proofs":["Luke 8:14"],"refs":[{"printed":"Luke 8:14","osis":["Luke.8.14"]}],"note":null},{"text":"And that which fell among thorns are they which when they have heard, go forth, and are choaked with cares, and riches, and pleasures of this tife, and bring no fruit to perfection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first respect in which Grace grows?","answer":"It grows by deeper rooting it self in the Soul. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able, &c.","segments":[{"text":"It grows by deeper rooting it self in the Soul.","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the manner of its growth?","answer":"It grows in respect of its greater fitness and readiness for acts of Obedience. Strengthened with all might, according to his glorious power, unto all patience, and long-suffering▪ with joyfulness.","segments":[{"text":"It grows in respect of its greater fitness and readiness for acts of Obedience.","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null},{"text":"Strengthened with all might, according to his glorious power, unto all patience, and long-suffering▪ with joyfulness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third respect or manner of its growth?","answer":"It grows in respect of its abilities to fix the mind more steadily on spiritual things. Hence grown Christians are called spiritual men. Ye which are spiritual restore such an one in the spirit of meekness.","segments":[{"text":"It grows in respect of its abilities to fix the mind more steadily on spiritual things. Hence grown Christians are called spiritual men.","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null},{"text":"Ye which are spiritual restore such an one in the spirit of meekness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must all true Grace grow?","answer":"Because there is a Stature to which Christians are appointed. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.","segments":[{"text":"Because there is a Stature to which Christians are appointed.","proofs":["Ephesians 4:12–13"],"refs":[{"printed":"Ephesians 4:12–13","osis":["Eph.4.12-Eph.4.13"]}],"note":null},{"text":"Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the causes of a Christians growth?","answer":"Union with Christ. As the branch cannot bear fruit of it self, except it abide in the vine, no more can ye except ye abide in me. And his Blessings on the Ordinances. For as the rain cometh down, and the snow from heaven▪ and returneth not thither▪ but watereth the earth, and maketh it bring forth and bud▪ that it may give seed to the sower, and bread to the eater; So shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. And Providences. For I know that this shall turn to my salvation through your prayers, and the supply of the spirit of Iesus Christ.","segments":[{"text":"Union with Christ.","proofs":["John 15:4"],"refs":[{"printed":"John 15:4","osis":["John.15.4"]}],"note":null},{"text":"As the branch cannot bear fruit of it self, except it abide in the vine, no more can ye except ye abide in me.","proofs":[],"refs":[],"note":null},{"text":"And his Blessings on the Ordinances.","proofs":["Isaiah 55:10–11"],"refs":[{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]}],"note":null},{"text":"For as the rain cometh down, and the snow from heaven▪ and returneth not thither▪ but watereth the earth, and maketh it bring forth and bud▪ that it may give seed to the sower, and bread to the eater; So shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.","proofs":[],"refs":[],"note":null},{"text":"And Providences.","proofs":["Philippians 1:19"],"refs":[{"printed":"Philippians 1:19","osis":["Phil.1.19"]}],"note":null},{"text":"For I know that this shall turn to my salvation through your prayers, and the supply of the spirit of Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not true Grace sometimes decay?","answer":"Yes, it may. Neversheless I have somewhat against thee, Because thou hast left thy first love. But not utterly. Whosoever is born of God doth not commit sin, for his seed remaineth in him.","segments":[{"text":"Yes, it may.","proofs":["Revelation 2:4"],"refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"note":null},{"text":"Neversheless I have somewhat against thee, Because thou hast left thy first love.","proofs":[],"refs":[],"note":null},{"text":"But not utterly.","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Whosoever is born of God doth not commit sin, for his seed remaineth in him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"To bless God for Gospel Ordinances. Those that be planted in the House of the Lord, shall flourish in the courts of our God, they shall still bring forth fruit in old age; they shall be fat and flourishing.","segments":[{"text":"To bless God for Gospel Ordinances.","proofs":["Psalm 92:13–14"],"refs":[{"printed":"Psalm 92:13–14","osis":["Ps.92.13-Ps.92.14"]}],"note":null},{"text":"Those that be planted in the House of the Lord, shall flourish in the courts of our God, they shall still bring forth fruit in old age; they shall be fat and flourishing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"Hence we see the miserable state of them that grow worse and worse. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear. Clouds they are without water, carried about of winds. Trees whose fruit withereth; without fruit, twice dead, pluckt up by the root.","segments":[{"text":"Hence we see the miserable state of them that grow worse and worse.","proofs":["Jude 12"],"refs":[{"printed":"Jude 12","osis":["Jude.1.12"]}],"note":null},{"text":"These are spots in your feasts of charity, when they feast with you, feeding themselves without fear. Clouds they are without water, carried about of winds. Trees whose fruit withereth; without fruit, twice dead, pluckt up by the root.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"Christians should not be discouraged at their weakness in Grace, for they have a merciful Christ. A bruised reed shall he not break, and the smoaking flax shall he not quench, he shall bring forth judgment unto truth. And a sure Promise. The righteous also shall hold on his way; and he that hath clean hands shall be stronger and stronger.","segments":[{"text":"Christians should not be discouraged at their weakness in Grace, for they have a merciful Christ.","proofs":["Isaiah 42:3"],"refs":[{"printed":"Isaiah 42:3","osis":["Isa.42.3"]}],"note":null},{"text":"A bruised reed shall he not break, and the smoaking flax shall he not quench, he shall bring forth judgment unto truth.","proofs":[],"refs":[],"note":null},{"text":"And a sure Promise.","proofs":["Job 17:9"],"refs":[{"printed":"Job 17:9","osis":["Job.17.9"]}],"note":null},{"text":"The righteous also shall hold on his way; and he that hath clean hands shall be stronger and stronger.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That all true Christians draw daily nearer and nearer to the heavenly and perfect State. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. Now is our salvation nearer than when we believed.","segments":[{"text":"That all true Christians draw daily nearer and nearer to the heavenly and perfect State.","proofs":["2 Corinthians 4:16"],"refs":[{"printed":"2 Corinthians 4:16","osis":["2Cor.4.16"]}],"note":null},{"text":"For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.","proofs":["Romans 13:11"],"refs":[{"printed":"Romans 13:11","osis":["Rom.13.11"]}],"note":null},{"text":"Now is our salvation nearer than when we believed.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":50,"title":"Of Perseverance","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What is Perseverance to the End?","answer":"It is the steady and constant continuance of Christians in the ways of Duty and Obedience, amidst all Temptations and Discouragements to the contrary. If ye continue in the faith, grounded and setled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven, whereof I Paul am made a minister.","segments":[{"text":"It is the steady and constant continuance of Christians in the ways of Duty and Obedience, amidst all Temptations and Discouragements to the contrary.","proofs":["Colossians 1:23"],"refs":[{"printed":"Colossians 1:23","osis":["Col.1.23"]}],"note":null},{"text":"If ye continue in the faith, grounded and setled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven, whereof I Paul am made a minister.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all that profess Christ, continue in him?","answer":"No; many that at first zealously profess him, afterwards fall away. From that time many of his Disciples went back, and walked no more with him.","segments":[{"text":"No; many that at first zealously profess him, afterwards fall away.","proofs":["John 6:66"],"refs":[{"printed":"John 6:66","osis":["John.6.66"]}],"note":null},{"text":"From that time many of his Disciples went back, and walked no more with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do not all Persevere?","answer":"Because all Professors have not a good root and foundation. But he that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he not root in himself, but endureth for a while; for when tribulation, or persecution ariseth because of the word, by and by he is offended.","segments":[{"text":"Because all Professors have not a good root and foundation.","proofs":["Matthew 13:20–21"],"refs":[{"printed":"Matthew 13:20–21","osis":["Matt.13.20-Matt.13.21"]}],"note":null},{"text":"But he that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he not root in himself, but endureth for a while; for when tribulation, or persecution ariseth because of the word, by and by he is offended.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First ground of the Saints Perseverance?","answer":"God’s electing love, in which they are given to Christ. My father which gave them me, is greater than all, and no man is able to pluck them out of my father’s hand.","segments":[{"text":"God’s electing love, in which they are given to Christ.","proofs":["John 10:29"],"refs":[{"printed":"John 10:29","osis":["John.10.29"]}],"note":null},{"text":"My father which gave them me, is greater than all, and no man is able to pluck them out of my father’s hand.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second ground of Perseverance?","answer":"The immortal nature of Sanctifying grace. But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. For is seed remaineth in him.","segments":[{"text":"The immortal nature of Sanctifying grace.","proofs":["John 4:14"],"refs":[{"printed":"John 4:14","osis":["John.4.14"]}],"note":null},{"text":"But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life.","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"For is seed remaineth in him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third ground of it?","answer":"The Covenant of Grace. I will make an everlasting covenant with them, That I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.","segments":[{"text":"The Covenant of Grace.","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null},{"text":"I will make an everlasting covenant with them, That I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth ground of it?","answer":"Christ’s effectual Intercession. But I have prayed for thee, that thy faith may fail not.","segments":[{"text":"Christ’s effectual Intercession.","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"But I have prayed for thee, that thy faith may fail not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there no declinings of grace in the saints?","answer":"Yes, there are. Nevertheless I have somewhat against thee, because thou hast left thy first love. Yet Grace cannot be totally or finally lost. For the seed of God remaineth in the sanctified. Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God.","segments":[{"text":"Yes, there are.","proofs":["Revelation 2:4"],"refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"note":null},{"text":"Nevertheless I have somewhat against thee, because thou hast left thy first love.","proofs":[],"refs":[],"note":null},{"text":"Yet Grace cannot be totally or finally lost. For the seed of God remaineth in the sanctified.","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no hope of Salvation for final Apostates?","answer":"No; the Gospel gives none. But if any man draw back, my soul shall have no pleasure in him.","segments":[{"text":"No; the Gospel gives none.","proofs":["Hebrews 10:38"],"refs":[{"printed":"Hebrews 10:38","osis":["Heb.10.38"]}],"note":null},{"text":"But if any man draw back, my soul shall have no pleasure in him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction hence?","answer":"It warns all men to lay a good foundation, lest the buildings of hope be overturned when the storm comes. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him to a wise man which built his house upon a rock, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock.","segments":[{"text":"It warns all men to lay a good foundation, lest the buildings of hope be overturned when the storm comes.","proofs":["Matthew 7:24–25"],"refs":[{"printed":"Matthew 7:24–25","osis":["Matt.7.24-Matt.7.25"]}],"note":null},{"text":"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him to a wise man which built his house upon a rock, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"That all men should look to themselves lest they lose the things which they have wrought. Look to your selves, that ye lose not those things which we have wrought, but that we receive a full reward.","segments":[{"text":"That all men should look to themselves lest they lose the things which they have wrought.","proofs":["2 John 8"],"refs":[{"printed":"2 John 8","osis":["2John.1.8"]}],"note":null},{"text":"Look to your selves, that ye lose not those things which we have wrought, but that we receive a full reward.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Instruction?","answer":"Let no true Christian be discouraged, how weak soever, for God is able to make him stand. Who art thou that judgest another man’s servant? to his own master he standeth or falleth, yea, he shall be holden up; for God is able to make him stand.","segments":[{"text":"Let no true Christian be discouraged, how weak soever, for God is able to make him stand.","proofs":["Romans 14:4"],"refs":[{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"Who art thou that judgest another man’s servant? to his own master he standeth or falleth, yea, he shall be holden up; for God is able to make him stand.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":51,"title":"Of perfection at Death","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believers receive from Christ at their Death?","answer":"The Souls of Believers are at their death made perfect in holiness, and do immediately pass into glory; their bodies being still united to Christ, do rest in their Graves till the Resurrection.","segments":[{"text":"The Souls of Believers are at their death made perfect in holiness, and do immediately pass into glory; their bodies being still united to Christ, do rest in their Graves till the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the state of perfect holiness?","answer":"It consists in a perfect freedom from sin, or any of the least inclination to sin. That he may present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.","segments":[{"text":"It consists in a perfect freedom from sin, or any of the least inclination to sin.","proofs":["Ephesians 5:27"],"refs":[{"printed":"Ephesians 5:27","osis":["Eph.5.27"]}],"note":null},{"text":"That he may present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein else doth perfection consist?","answer":"It consists in the attainment of the highest measures and degrees of holiness the creature is capable of. For the perfecting of the Saints, — till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect man, unto the measure of the stature of the fulness of Christ.","segments":[{"text":"It consists in the attainment of the highest measures and degrees of holiness the creature is capable of.","proofs":["Ephesians 4:12–13"],"refs":[{"printed":"Ephesians 4:12–13","osis":["Eph.4.12-Eph.4.13"]}],"note":null},{"text":"For the perfecting of the Saints, — till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect man, unto the measure of the stature of the fulness of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Cannot this be attained whilst in the body?","answer":"No; for here all our graces are imperfect. For now we see through a glass darkly, but then face to face. And we live at a distance from God. Whilst we are at home in the body, we are absent from the Lord.","segments":[{"text":"No; for here all our graces are imperfect.","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"For now we see through a glass darkly, but then face to face.","proofs":[],"refs":[],"note":null},{"text":"And we live at a distance from God.","proofs":["2 Corinthians 5:6"],"refs":[{"printed":"2 Corinthians 5:6","osis":["2Cor.5.6"]}],"note":null},{"text":"Whilst we are at home in the body, we are absent from the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is this attained at Death.","answer":"At Death the roots of Sin are pulled up out of the Believer’s Nature. And to the spirits of just men made perfect.","segments":[{"text":"At Death the roots of Sin are pulled up out of the Believer’s Nature.","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"And to the spirits of just men made perfect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must the Soul be made perfect at death?","answer":"Because the purity of the heavenly State admits no sin or imperfection. And there shall in no wise enter into it; any thing that defileth, neither whatsoever worketh abomination, or maketh a lye; but they which are written in the lambs book of life.","segments":[{"text":"Because the purity of the heavenly State admits no sin or imperfection.","proofs":["Revelation 21:27"],"refs":[{"printed":"Revelation 21:27","osis":["Rev.21.27"]}],"note":null},{"text":"And there shall in no wise enter into it; any thing that defileth, neither whatsoever worketh abomination, or maketh a lye; but they which are written in the lambs book of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That Death should be lovely and desirable in the eyes of Believers. having a desire to depart, and to be with Christ, which is far better.","segments":[{"text":"That Death should be lovely and desirable in the eyes of Believers.","proofs":["Philippians 1:23"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"having a desire to depart, and to be with Christ, which is far better.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That God hath provided singular relief for his people that now groan under their Sins, and many Imperfections. And now we see through a glass darkly, but then face to face. Now I know in part; but then shall I know, even as also I am known.","segments":[{"text":"That God hath provided singular relief for his people that now groan under their Sins, and many Imperfections.","proofs":["1 Corinthians 13:12–13"],"refs":[{"printed":"1 Corinthians 13:12–13","osis":["1Cor.13.12-1Cor.13.13"]}],"note":null},{"text":"And now we see through a glass darkly, but then face to face. Now I know in part; but then shall I know, even as also I am known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That the heavenly State is infinitely above and beyond whatever we enjoy here. But as it is written, Eye hath not seen, nor ear heard, neither have entred into the the heart of man, the things which God hath prepared for them that love hiem.","segments":[{"text":"That the heavenly State is infinitely above and beyond whatever we enjoy here.","proofs":["1 Corinthians 2:9"],"refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]}],"note":null},{"text":"But as it is written, Eye hath not seen, nor ear heard, neither have entred into the the heart of man, the things which God hath prepared for them that love hiem.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference?","answer":"That Believers are but at a small distance from the Satisfaction of all their desires. Now is our salvation nearer than when we believed.","segments":[{"text":"That Believers are but at a small distance from the Satisfaction of all their desires.","proofs":["Romans 13:11"],"refs":[{"printed":"Romans 13:11","osis":["Rom.13.11"]}],"note":null},{"text":"Now is our salvation nearer than when we believed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Inference?","answer":"That the Saints should earnestly pursue that perfection, even in this imperfect state. Brethren, I count not my self to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press towards the mark, for the price of the high calling of God in Christ Iesus.","segments":[{"text":"That the Saints should earnestly pursue that perfection, even in this imperfect state.","proofs":["Philippians 3:13–14"],"refs":[{"printed":"Philippians 3:13–14","osis":["Phil.3.13-Phil.3.14"]}],"note":null},{"text":"Brethren, I count not my self to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press towards the mark, for the price of the high calling of God in Christ Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sixth Inference?","answer":"That death to the Saints is better than life. For to me to live is Christ, and to die is gain.","segments":[{"text":"That death to the Saints is better than life.","proofs":["Philippians 1:21"],"refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"note":null},{"text":"For to me to live is Christ, and to die is gain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That Faith is absolutely necessary to entitle us to this perfect state.","segments":[{"text":"That Faith is absolutely necessary to entitle us to this perfect state.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":52,"title":"Of immediate Glorificacion","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"Do all that die in Christ immediately pass into glory?","answer":"Yes, they do. To day shalt thou be with me in Paradise. Having a desire to depart, and to be with Christ.","segments":[{"text":"Yes, they do.","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"To day shalt thou be with me in Paradise.","proofs":["Philippians 1:23"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"Having a desire to depart, and to be with Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First reason for their immediate Glorification?","answer":"Because Heaven is pepared and ready for them. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.","segments":[{"text":"Because Heaven is pepared and ready for them.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null},{"text":"Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second reason for it?","answer":"Because at Death they are as ready for Heaven as ever they shall be. I must work the work of him that sent me while it is day, the night cometh, when no man can work.","segments":[{"text":"Because at Death they are as ready for Heaven as ever they shall be.","proofs":["John 9:4"],"refs":[{"printed":"John 9:4","osis":["John.9.4"]}],"note":null},{"text":"I must work the work of him that sent me while it is day, the night cometh, when no man can work.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third reason for it?","answer":"Because Death else could not be gain, as it is. For to me to live is Christ, and to die is gain.","segments":[{"text":"Because Death else could not be gain, as it is.","proofs":["Philippians 1:21"],"refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"note":null},{"text":"For to me to live is Christ, and to die is gain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth reason for it?","answer":"Because there is the same reason for all, as for any one: but some are immediately glorified. To day shalt thou be with me in Paradise.","segments":[{"text":"Because there is the same reason for all, as for any one: but some are immediately glorified.","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"To day shalt thou be with me in Paradise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fifth reason for it?","answer":"Because Christ longs for their coming to him, and they for his Enjoyment; and these longings are in vain, if not satisfied. And the spirit and the bride say, Come, and let him that heareth say, Come; and let him that is a thirst say, Come; and whosoever will, let him take of the water of life freely; he which testifieth these thidgs, saith, Surely, I come quickly, Amen, even so, come Lord Iesus.","segments":[{"text":"Because Christ longs for their coming to him, and they for his Enjoyment; and these longings are in vain, if not satisfied.","proofs":["Revelation 22:17, 20"],"refs":[{"printed":"Revelation 22:17, 20","osis":["Rev.22.17","Rev.22.20"]}],"note":null},{"text":"And the spirit and the bride say, Come, and let him that heareth say, Come; and let him that is a thirst say, Come; and whosoever will, let him take of the water of life freely; he which testifieth these thidgs, saith, Surely, I come quickly, Amen, even so, come Lord Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First instruction from hence?","answer":"That the Apparitions of departed Saints ordinarily are but Fables. They wander not. Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out.","segments":[{"text":"That the Apparitions of departed Saints ordinarily are but Fables. They wander not.","proofs":["Revelation 3:12"],"refs":[{"printed":"Revelation 3:12","osis":["Rev.3.12"]}],"note":null},{"text":"Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Inference?","answer":"That Purgatory is a groundless Fable, and invention of men; and the Scriptures alledged to countenance it, grosly abused. By the which also he went and preacht unto the spirits in prison.","segments":[{"text":"That Purgatory is a groundless Fable, and invention of men; and the Scriptures alledged to countenance it, grosly abused.","proofs":["1 Peter 3:19"],"refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null},{"text":"By the which also he went and preacht unto the spirits in prison.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third inference from it?","answer":"That Heaven must needs be a marvellous surprize to Believers, how long soever they have conversed with it here.","segments":[{"text":"That Heaven must needs be a marvellous surprize to Believers, how long soever they have conversed with it here.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth inference?","answer":"The consideration of this should provoke Saints to work hard to finish all they have to do on Earth. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest.","segments":[{"text":"The consideration of this should provoke Saints to work hard to finish all they have to do on Earth.","proofs":["Ecclesiastes 9:10"],"refs":[{"printed":"Ecclesiastes 9:10","osis":["Eccl.9.10"]}],"note":null},{"text":"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fifth inference?","answer":"That there is no reason to grieve excessively for departed Saints. Even so them also which sleep in Iesus will God bring with him.","segments":[{"text":"That there is no reason to grieve excessively for departed Saints.","proofs":["1 Thessalonians 4:13"],"refs":[{"printed":"1 Thessalonians 4:13","osis":["1Thess.4.13"]}],"note":null},{"text":"Even so them also which sleep in Iesus will God bring with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference.","answer":"That Christless ones are immediately in Hell. The rich man also died, and was buried, and in Hell he lift up his eyes, being in torment.","segments":[{"text":"That Christless ones are immediately in Hell.","proofs":["Luke 16:22–23"],"refs":[{"printed":"Luke 16:22–23","osis":["Luke.16.22-Luke.16.23"]}],"note":null},{"text":"The rich man also died, and was buried, and in Hell he lift up his eyes, being in torment.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":53,"title":"Of rest in the Grave","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"Why must Believers come to the Grave?","answer":"Because where Sin has been. Death by the Law must follow. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","segments":[{"text":"Because where Sin has been. Death by the Law must follow.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First priviledge of their Bodies there?","answer":"’Tis the priviledge of their Bodies to be there in union with Christ. Them also which sleep in Iesus will God bring with him.","segments":[{"text":"’Tis the priviledge of their Bodies to be there in union with Christ.","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"Them also which sleep in Iesus will God bring with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their Second priviledge?","answer":"Their Graves are places of Rest; not Prisons, but Beds of Rest. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness.","segments":[{"text":"Their Graves are places of Rest; not Prisons, but Beds of Rest.","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null},{"text":"He shall enter into peace, they shall rest in their beds, each one walking in his uprightness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First evil they rest from?","answer":"All the toils, and troubles, and afflictions of this life. They may rest from their labours, and their works do follow them.","segments":[{"text":"All the toils, and troubles, and afflictions of this life.","proofs":["Revelation 14:13"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"They may rest from their labours, and their works do follow them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second evil they rest from?","answer":"They rest from all persecutions from men. There the wiked cease from troubling, and there the weary be at rest.","segments":[{"text":"They rest from all persecutions from men.","proofs":["Job 3:17"],"refs":[{"printed":"Job 3:17","osis":["Job.3.17"]}],"note":null},{"text":"There the wiked cease from troubling, and there the weary be at rest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third evil they rest from?","answer":"They rest from Sin, never to feel temptation or inclination to sin. And to the spirits of just men made perfect.","segments":[{"text":"They rest from Sin, never to feel temptation or inclination to sin.","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"And to the spirits of just men made perfect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long shall the Bodies rest in the Grave?","answer":"Not for ever, but till the Day of the Resurrection. For though after my skin worms destroy this body, yet in my flesh shall I see God.","segments":[{"text":"Not for ever, but till the Day of the Resurrection.","proofs":["Job 19:26"],"refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"note":null},{"text":"For though after my skin worms destroy this body, yet in my flesh shall I see God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First inference from hence?","answer":"That union with Christ redounds to the singular advantage of the Body as well as the Soul. But if the spirit of him that raised up Iesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you.","segments":[{"text":"That union with Christ redounds to the singular advantage of the Body as well as the Soul.","proofs":["Romans 8:11"],"refs":[{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null},{"text":"But if the spirit of him that raised up Iesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second inference?","answer":"That Death dissolves not the union betwixt Christ and the Souls or Bodies of his. I am the God of Abraham, the God of Isaac, and the God of Iacob; God is not the God of the dead, but of the living.","segments":[{"text":"That Death dissolves not the union betwixt Christ and the Souls or Bodies of his.","proofs":["Matthew 22:32"],"refs":[{"printed":"Matthew 22:32","osis":["Matt.22.32"]}],"note":null},{"text":"I am the God of Abraham, the God of Isaac, and the God of Iacob; God is not the God of the dead, but of the living.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Third inference?","answer":"That seeing our Bodies are to have so long and so sweet rest in the Grave, we should not spare them in God’s Service now. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance, knowing that shortly I must put off this my Tabernacle, even as our Lord Iesus Christ hath shewed me.","segments":[{"text":"That seeing our Bodies are to have so long and so sweet rest in the Grave, we should not spare them in God’s Service now.","proofs":["2 Peter 1:13–14"],"refs":[{"printed":"2 Peter 1:13–14","osis":["2Pet.1.13-2Pet.1.14"]}],"note":null},{"text":"Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance, knowing that shortly I must put off this my Tabernacle, even as our Lord Iesus Christ hath shewed me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Fourth inference?","answer":"That Christians should neither too much fear their own, nor sorrow for others death. For I am perswaded, that neither death, nor life, nor angels, nor principalities, nor powers, — nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. I would not have you to be ignorant concerning them which are asleep, that ye sorrow not even as others which have no hope.","segments":[{"text":"That Christians should neither too much fear their own, nor sorrow for others death.","proofs":["Romans 8:38"],"refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"note":null},{"text":"For I am perswaded, that neither death, nor life, nor angels, nor principalities, nor powers, — nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord.","proofs":["1 Thessalonians 4:13"],"refs":[{"printed":"1 Thessalonians 4:13","osis":["1Thess.4.13"]}],"note":null},{"text":"I would not have you to be ignorant concerning them which are asleep, that ye sorrow not even as others which have no hope.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":54,"title":"Of the Resurrection","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"Is the Resurrection a credible Doctrine?","answer":"Yes, it is. Why should it be thought a thing incredible with you, that God should raise the dead?","segments":[{"text":"Yes, it is.","proofs":["Acts 26:8"],"refs":[{"printed":"Acts 26:8","osis":["Acts.26.8"]}],"note":null},{"text":"Why should it be thought a thing incredible with you, that God should raise the dead?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why then doth it seem incredible to man?","answer":"Because they err, not knowing the Scriptures, and the Power of God. Do ye not therefore err, because ye know not the Scriptures, neither the power of God? The Power of God assures us it may be so, and the word of God tells us it must be so.","segments":[{"text":"Because they err, not knowing the Scriptures, and the Power of God.","proofs":["Mark 12:24"],"refs":[{"printed":"Mark 12:24","osis":["Mark.12.24"]}],"note":null},{"text":"Do ye not therefore err, because ye know not the Scriptures, neither the power of God?","proofs":[],"refs":[],"note":null},{"text":"The Power of God assures us it may be so, and the word of God tells us it must be so.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it sinful to doubt of the Doctrine of the Resurrection?","answer":"’Tis not only a sin to doubt it, but an heresy to deny it, it being a fundamental Article. And of the resurrection of the dead. But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain.","segments":[{"text":"’Tis not only a sin to doubt it, but an heresy to deny it, it being a fundamental Article.","proofs":["Hebrews 6:2"],"refs":[{"printed":"Hebrews 6:2","osis":["Heb.6.2"]}],"note":null},{"text":"And of the resurrection of the dead.","proofs":["1 Corinthians 15:13–14"],"refs":[{"printed":"1 Corinthians 15:13–14","osis":["1Cor.15.13-1Cor.15.14"]}],"note":null},{"text":"But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who must rise again at the Resurrection?","answer":"All men, good and bad, must rise again. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and the unjust. And I saw the dead small and great, stand before God, &c.","segments":[{"text":"All men, good and bad, must rise again.","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null},{"text":"And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and the unjust.","proofs":["Revelation 20:12–14"],"refs":[{"printed":"Revelation 20:12–14","osis":["Rev.20.12-Rev.20.14"]}],"note":null},{"text":"And I saw the dead small and great, stand before God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first difference betwixt the Resurrection of the just and unjust?","answer":"Saints rise by virtue of their union with Christ. But if the spirit of him that raised up Iesus from the dead well in you; he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. But 〈◊〉 wicked by his power.","segments":[{"text":"Saints rise by virtue of their union with Christ.","proofs":["Romans 8:11"],"refs":[{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null},{"text":"But if the spirit of him that raised up Iesus from the dead well in you; he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you.","proofs":[],"refs":[],"note":null},{"text":"But 〈◊〉 wicked by his power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second difference?","answer":"The second and main difference will be in the contrary ends to which they rise, some to life, and some to condemnation. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some 〈◊〉 shame, and everlasting contempt.","segments":[{"text":"The second and main difference will be in the contrary ends to which they rise, some to life, and some to condemnation.","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null},{"text":"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some 〈◊〉 shame, and everlasting contempt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the glory to which Saints bodies shall 〈◊〉 raised?","answer":"In the likeness of Christ’s glorious Body. Who shall change our vile body, that it may be fashioned like to 〈◊〉 glorious body.","segments":[{"text":"In the likeness of Christ’s glorious Body.","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"Who shall change our vile body, that it may be fashioned like to 〈◊〉 glorious body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the First inference from hence?","answer":"That every man should strive to the uttermost to attain to the Resurrection of the just. That I may know him, and the power of his Resurrection, and the fellowship of the sufferings, being made conformable unto his death, if by any means I might attain to the resurrection of the dead.","segments":[{"text":"That every man should strive to the uttermost to attain to the Resurrection of the just.","proofs":["Philippians 3:10–11"],"refs":[{"printed":"Philippians 3:10–11","osis":["Phil.3.10-Phil.3.11"]}],"note":null},{"text":"That I may know him, and the power of his Resurrection, and the fellowship of the sufferings, being made conformable unto his death, if by any means I might attain to the resurrection of the dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"Comfort to them that now groan under manifold Distempers, and Deformities of Body; they being made equal to Angels. For when they shall rise from the dead they neither marry, nor are given in marriage, but are as the Angels which are in heaven.","segments":[{"text":"Comfort to them that now groan under manifold Distempers, and Deformities of Body; they being made equal to Angels.","proofs":["Mark 12:25"],"refs":[{"printed":"Mark 12:25","osis":["Mark.12.25"]}],"note":null},{"text":"For when they shall rise from the dead they neither marry, nor are given in marriage, but are as the Angels which are in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third inference?","answer":"Get union with Christ by Faith, as you expect a joyful Resurrection. Iesus said unto her, I am the resurrection, und the life; he that believeth in me, though he were dead, yet shall he live.","segments":[{"text":"Get union with Christ by Faith, as you expect a joyful Resurrection.","proofs":["John 11:25"],"refs":[{"printed":"John 11:25","osis":["John.11.25"]}],"note":null},{"text":"Iesus said unto her, I am the resurrection, und the life; he that believeth in me, though he were dead, yet shall he live.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference?","answer":"Saints should not fear Death. Fear not to go down into Egypt.","segments":[{"text":"Saints should not fear Death.","proofs":["Genesis 46:3"],"refs":[{"printed":"Genesis 46:3","osis":["Gen.46.3"]}],"note":null},{"text":"Fear not to go down into Egypt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"Imploy your Bodies for good now.","segments":[{"text":"Imploy your Bodies for good now.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":55,"title":"Of Christ’s acknowledging Believers","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What benefit do Believers recieve from Christ at the Resurrection?","answer":"At the Resurrection Believers being raised up in glory, shall be openly acknowledged, and acquitted in the Day of Iudgment, and made perfecth blessed in the full enjoying of God to all Eternity.","segments":[{"text":"At the Resurrection Believers being raised up in glory, shall be openly acknowledged, and acquitted in the Day of Iudgment, and made perfecth blessed in the full enjoying of God to all Eternity.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it to be acknowledged by Christ?","answer":"It is Christ’s owning of the special relation betwixt him and them. Come ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world","segments":[{"text":"It is Christ’s owning of the special relation betwixt him and them.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null},{"text":"Come ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom will Christ acknowledge for his?","answer":"Such as confess Christ now. Whosoever therefore shall confess me before men, him will I confess also before my father which is in heaven.","segments":[{"text":"Such as confess Christ now.","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"Whosoever therefore shall confess me before men, him will I confess also before my father which is in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Before whom will Christ confess them?","answer":"Before his Father, Angels and Men. He that overcometh, the same shall be cloathed in white Raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before Angels.","segments":[{"text":"Before his Father, Angels and Men.","proofs":["Revelation 3:5"],"refs":[{"printed":"Revelation 3:5","osis":["Rev.3.5"]}],"note":null},{"text":"He that overcometh, the same shall be cloathed in white Raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before Angels.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who shall be denied by Christ in that Day?","answer":"All that now deny Christ, shall be denied by him. If we deny him, he also will deny us.","segments":[{"text":"All that now deny Christ, shall be denied by him.","proofs":["2 Timothy 2:12"],"refs":[{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]}],"note":null},{"text":"If we deny him, he also will deny us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why will Christ openly acknowledge them?","answer":"To wipe off all Aspersions and Censures that now are cast upon them Your brethren that hated you, that cast you out for my names sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.","segments":[{"text":"To wipe off all Aspersions and Censures that now are cast upon them","proofs":["Isaiah 66:5"],"refs":[{"printed":"Isaiah 66:5","osis":["Isa.66.5"]}],"note":null},{"text":"Your brethren that hated you, that cast you out for my names sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What will be the effect of Christ’s Acknowledgment?","answer":"’Twill put a full end to all Doubts, Fears, and Jealousies of themselves. But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not my own self, for I know nothing by my self; yet am I not hereby justified, but he that judgeth me is the Lord.","segments":[{"text":"’Twill put a full end to all Doubts, Fears, and Jealousies of themselves.","proofs":["1 Corinthians 4:3–4"],"refs":[{"printed":"1 Corinthians 4:3–4","osis":["1Cor.4.3-1Cor.4.4"]}],"note":null},{"text":"But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not my own self, for I know nothing by my self; yet am I not hereby justified, but he that judgeth me is the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other effect will it produce in them?","answer":"Joy unspeakable and transcendent: hence called time of refreshing. When the time refreshing shall come from the presence of the Lord.","segments":[{"text":"Joy unspeakable and transcendent: hence called time of refreshing.","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null},{"text":"When the time refreshing shall come from the presence of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this the only time Christ acknowledgeth them?","answer":"No, he acknowledgeth them by his Spirit’s Testimony now; but that’s private in their Bosoms. The spirit it self beareth witness with our spirits, that we are the children of God.","segments":[{"text":"No, he acknowledgeth them by his Spirit’s Testimony now; but that’s private in their Bosoms.","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null},{"text":"The spirit it self beareth witness with our spirits, that we are the children of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"To warn all how they pass rash Censures on Christ’s Servants. If I say, I will speak this, Behold I should offend against the generation of thy children.","segments":[{"text":"To warn all how they pass rash Censures on Christ’s Servants.","proofs":["Psalm 73:15"],"refs":[{"printed":"Psalm 73:15","osis":["Ps.73.15"]}],"note":null},{"text":"If I say, I will speak this, Behold I should offend against the generation of thy children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"Let none be afraid or ashamed to confess the Person, Office, or any truth of Christ, for any loss or danger, that may threaten them. Also I say unto you Whosoever shall confess me before men, him shall the son of man also confess before the Angels of God. But he that denieth me before men, shall be denied before the Angels of God.","segments":[{"text":"Let none be afraid or ashamed to confess the Person, Office, or any truth of Christ, for any loss or danger, that may threaten them.","proofs":["Luke 12:8–9"],"refs":[{"printed":"Luke 12:8–9","osis":["Luke.12.8-Luke.12.9"]}],"note":null},{"text":"Also I say unto you Whosoever shall confess me before men, him shall the son of man also confess before the Angels of God. But he that denieth me before men, shall be denied before the Angels of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"Let Christians abound in good works. Every act of Charity for Christ, shall be acknowledged by him in the Day of Judgment. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in.","segments":[{"text":"Let Christians abound in good works. Every act of Charity for Christ, shall be acknowledged by him in the Day of Judgment.","proofs":["Matthew 25:35"],"refs":[{"printed":"Matthew 25:35","osis":["Matt.25.35"]}],"note":null},{"text":"For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last inference?","answer":"Let all Christians love and long for the day of Christ’s appearing. Hence forth there is laid up for me a crown of righteousness, which the Lord, the righteous Iudge shall give me at that day, and not to me only, but unto them also that love his appearing.","segments":[{"text":"Let all Christians love and long for the day of Christ’s appearing.","proofs":["2 Timothy 4:8"],"refs":[{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"Hence forth there is laid up for me a crown of righteousness, which the Lord, the righteous Iudge shall give me at that day, and not to me only, but unto them also that love his appearing.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":56,"title":"Of Christ’s acquitting Believers","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What is it to be acquitted by Christ?","answer":"It is to be discharged and cleared from all the guilt of Sin, and punishent due to it by the Law, upon the account of Christ’s Righteousness imputed by God, and received by Faith. Therefore being justified by faith, we have peace with God through our Lord Iesus Christ. There is therefore now no condemnation to them which are in Christ Iesus.","segments":[{"text":"It is to be discharged and cleared from all the guilt of Sin, and punishent due to it by the Law, upon the account of Christ’s Righteousness imputed by God, and received by Faith.","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God through our Lord Iesus Christ.","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"There is therefore now no condemnation to them which are in Christ Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways are Believers acquitted?","answer":"They are acquitted now in the Court of Heaven. Who shall lay any thing to the change of God’s Elect? It is God that justifieth. In the court of their own Consciences. Beloved, if our hearts condemn us not, then have we confidence towards God. And in the Day of Judgment. Both particular; As it is appointed unto men once to die, but after this the judgment. And general. Repeat ye therefore and be converted, that your sins may be blotted out. Their Sins are then blotted out.","segments":[{"text":"They are acquitted now in the Court of Heaven.","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null},{"text":"Who shall lay any thing to the change of God’s Elect? It is God that justifieth.","proofs":[],"refs":[],"note":null},{"text":"In the court of their own Consciences.","proofs":["1 John 3:21"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"note":null},{"text":"Beloved, if our hearts condemn us not, then have we confidence towards God.","proofs":[],"refs":[],"note":null},{"text":"And in the Day of Judgment. Both particular;","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"As it is appointed unto men once to die, but after this the judgment.","proofs":[],"refs":[],"note":null},{"text":"And general.","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null},{"text":"Repeat ye therefore and be converted, that your sins may be blotted out.","proofs":[],"refs":[],"note":null},{"text":"Their Sins are then blotted out.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth Christ’s acquittance now, differ from that at Iudgment?","answer":"They differ in respect of publickness; this is secret in the Believer’s bosom, and that open before Men and Angels. I will confess his name before my Father, and before his Angels.","segments":[{"text":"They differ in respect of publickness; this is secret in the Believer’s bosom, and that open before Men and Angels.","proofs":["Revelation 3:5"],"refs":[{"printed":"Revelation 3:5","osis":["Rev.3.5"]}],"note":null},{"text":"I will confess his name before my Father, and before his Angels.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Difference?","answer":"They differ in respect of subjective certainty and assurance. A Believer may doubt of this, but not of that. For I know nothing of my self, yet am I not hereby justified: but he that judgeth me is the Lord; therefore judge nothing before the time, until the Lord come.","segments":[{"text":"They differ in respect of subjective certainty and assurance. A Believer may doubt of this, but not of that.","proofs":["1 Corinthians 4:4–5"],"refs":[{"printed":"1 Corinthians 4:4–5","osis":["1Cor.4.4-1Cor.4.5"]}],"note":null},{"text":"For I know nothing of my self, yet am I not hereby justified: but he that judgeth me is the Lord; therefore judge nothing before the time, until the Lord come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Difference betwixt them?","answer":"They differ in point of consolation. This always bears proportion to the certainty of it. Hence that day is called the time of refreshing; when Christ blots out their Sins by Sentencial Justification. Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.","segments":[{"text":"They differ in point of consolation. This always bears proportion to the certainty of it. Hence that day is called the time of refreshing; when Christ blots out their Sins by Sentencial Justification.","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null},{"text":"Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do Believers then lie under condemnation till that Day?","answer":"No, they are truly and fully justified now. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. But this Sentence is not yet publisht by Christ’s own mouth, as it shall be then.","segments":[{"text":"No, they are truly and fully justified now.","proofs":["John 5:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]}],"note":null},{"text":"He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.","proofs":[],"refs":[],"note":null},{"text":"But this Sentence is not yet publisht by Christ’s own mouth, as it shall be then.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"On what account shall they be acquitted in that Day?","answer":"On the very same account and score they are now, viz. For the imputed Righteousness of Christ in the way of Free-grace. In wham we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.","segments":[{"text":"On the very same account and score they are now, viz. For the imputed Righteousness of Christ in the way of Free-grace.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"In wham we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must the Saints be summoned to Christ’s Bar in that Day?","answer":"Yes, they must appear as well as others. For we must all appear before the judgment-seat of Christ. But not to the same end. And shall come forth, they that have done good, unto the resurrection of life: and they that have done evil, unto the resurrection of damnation.","segments":[{"text":"Yes, they must appear as well as others.","proofs":["2 Corinthians 5:10"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null},{"text":"For we must all appear before the judgment-seat of Christ.","proofs":[],"refs":[],"note":null},{"text":"But not to the same end.","proofs":["John 5:29"],"refs":[{"printed":"John 5:29","osis":["John.5.29"]}],"note":null},{"text":"And shall come forth, they that have done good, unto the resurrection of life: and they that have done evil, unto the resurrection of damnation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference hence?","answer":"How sure is a Believer’s Justification, being so ratified privately and publickly, in this World, and that to come!","segments":[{"text":"How sure is a Believer’s Justification, being so ratified privately and publickly, in this World, and that to come!","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"Though the Day of Judgment be awfully solemn, it should not be dreadful to Believers. They should look for, and hasten to the coming of the Day of God. Looking for, and hastening unto the coming of the day of God, &c.","segments":[{"text":"Though the Day of Judgment be awfully solemn, it should not be dreadful to Believers. They should look for, and hasten to the coming of the Day of God.","proofs":["2 Peter 3:12"],"refs":[{"printed":"2 Peter 3:12","osis":["2Pet.3.12"]}],"note":null},{"text":"Looking for, and hastening unto the coming of the day of God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That Faith is a Grace of absolute necessity, and unspeakable excellency. Therefore being justified by faith, we have peace with God through our Lord Iesus Christ. By whom also we have access by faith into this grace wherein we stand.","segments":[{"text":"That Faith is a Grace of absolute necessity, and unspeakable excellency.","proofs":["Romans 5:1–2"],"refs":[{"printed":"Romans 5:1–2","osis":["Rom.5.1-Rom.5.2"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God through our Lord Iesus Christ. By whom also we have access by faith into this grace wherein we stand.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"All unbelievers are in a miserable State now. He that believeth not, is condemned already. And worse in the world to come. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.","segments":[{"text":"All unbelievers are in a miserable State now.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"He that believeth not, is condemned already.","proofs":[],"refs":[],"note":null},{"text":"And worse in the world to come.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":57,"title":"Of the full Enjoyment of God","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What doth perfect Blessedness suppose and imply?","answer":"It supposes the total Freedom of Believers from all the moral evil of Sin. That he might present you to himself a glorious Church, not having spot nor wrinkle, or any such thing, but that it should be holy, and without blemish. And from all the penal evils of suffering. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away.","segments":[{"text":"It supposes the total Freedom of Believers from all the moral evil of Sin.","proofs":["Ephesians 5:27"],"refs":[{"printed":"Ephesians 5:27","osis":["Eph.5.27"]}],"note":null},{"text":"That he might present you to himself a glorious Church, not having spot nor wrinkle, or any such thing, but that it should be holy, and without blemish.","proofs":[],"refs":[],"note":null},{"text":"And from all the penal evils of suffering.","proofs":["Revelation 21:4"],"refs":[{"printed":"Revelation 21:4","osis":["Rev.21.4"]}],"note":null},{"text":"And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is implied in perfect Blessedness?","answer":"It implies the full and perfect enjoyment of God. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.","segments":[{"text":"It implies the full and perfect enjoyment of God.","proofs":["1 Corinthians 15:28"],"refs":[{"printed":"1 Corinthians 15:28","osis":["1Cor.15.28"]}],"note":null},{"text":"And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for God to be all in all?","answer":"It implies three things in it. First, That all the Saints shall be filled and satisfied from God alone. Secondly, That there shall be no need of other things out of which they were wont to fetch comfort. Thirdly, That all other things, as Heaven, Angels, Saints, should be loved and enjoyed in God.","segments":[{"text":"It implies three things in it. First, That all the Saints shall be filled and satisfied from God alone. Secondly, That there shall be no need of other things out of which they were wont to fetch comfort. Thirdly, That all other things, as Heaven, Angels, Saints, should be loved and enjoyed in God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what respect shall they Enjoy God in Heaven?","answer":"They shall have the glorious and immediate presence of God with them. God himself shall be with them, and be their God.","segments":[{"text":"They shall have the glorious and immediate presence of God with them.","proofs":["Revelation 21:3"],"refs":[{"printed":"Revelation 21:3","osis":["Rev.21.3"]}],"note":null},{"text":"God himself shall be with them, and be their God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what other respects shall they Enjoy God?","answer":"They shall see him as he is. We shall be like him; for we shall see him as he is.","segments":[{"text":"They shall see him as he is.","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null},{"text":"We shall be like him; for we shall see him as he is.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What will such a vision of God produce?","answer":"It will produce perfect conformity in them to God. When he shall appear, we shall be like him, for we shall see him as he is. And perfect joy will result from hence. In thy presence is fulness of joy, at thy right hand there are pleasures for evermore.","segments":[{"text":"It will produce perfect conformity in them to God.","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null},{"text":"When he shall appear, we shall be like him, for we shall see him as he is.","proofs":[],"refs":[],"note":null},{"text":"And perfect joy will result from hence.","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"In thy presence is fulness of joy, at thy right hand there are pleasures for evermore.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not the Saints enjoy God here?","answer":"Yes, they do; but not so as they shall enjoy him in Heaven. Now we see through a glass darkly, but then face to face; now I know in part; but then shall I know even as also I am known.","segments":[{"text":"Yes, they do; but not so as they shall enjoy him in Heaven.","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"Now we see through a glass darkly, but then face to face; now I know in part; but then shall I know even as also I am known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the special differences between the Saints Communion with God here, and that in Heaven?","answer":"Their Communion with God here is clogg’d with Sin. I find then a law, that when I would do good, evil is present with me. Here it is not constant. My God, my God, why hast thou forsaken me? Nor is it satisfyîng: but in Heaven it will be pure, constant and satisfying.","segments":[{"text":"Their Communion with God here is clogg’d with Sin.","proofs":["Romans 7:21"],"refs":[{"printed":"Romans 7:21","osis":["Rom.7.21"]}],"note":null},{"text":"I find then a law, that when I would do good, evil is present with me.","proofs":[],"refs":[],"note":null},{"text":"Here it is not constant.","proofs":["Psalm 22:1"],"refs":[{"printed":"Psalm 22:1","osis":["Ps.22.1"]}],"note":null},{"text":"My God, my God, why hast thou forsaken me?","proofs":[],"refs":[],"note":null},{"text":"Nor is it satisfyîng: but in Heaven it will be pure, constant and satisfying.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long shall they there enjoy God?","answer":"Not for days, years, ages, but for ever and ever. And so shall we be ever with the Lord.","segments":[{"text":"Not for days, years, ages, but for ever and ever.","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null},{"text":"And so shall we be ever with the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from hence?","answer":"That the World is not the place of the Saints rest and satisfaction. There remaineth therefore a rest to the people of God. For in this we groan earnestly, desiring to be cloathed upon with our house which is from heaven; therefore we are always confident, knowing that whilst we are at home in the body, we we are absent from the Lord.","segments":[{"text":"That the World is not the place of the Saints rest and satisfaction.","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null},{"text":"There remaineth therefore a rest to the people of God.","proofs":["2 Corinthians 5:2, 6"],"refs":[{"printed":"2 Corinthians 5:2, 6","osis":["2Cor.5.2","2Cor.5.6"]}],"note":null},{"text":"For in this we groan earnestly, desiring to be cloathed upon with our house which is from heaven; therefore we are always confident, knowing that whilst we are at home in the body, we we are absent from the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction from hence?","answer":"That Death is a singular benefit to the Saints; and though it be an enemy to Nature, yet it is the medium to Glory. For we that are in this Tabernacle do groan, being burthened, not for that we would be uncleathed, but cloathed upon, that mortality might be swallowed up of life.","segments":[{"text":"That Death is a singular benefit to the Saints; and though it be an enemy to Nature, yet it is the medium to Glory.","proofs":["2 Corinthians 5:4"],"refs":[{"printed":"2 Corinthians 5:4","osis":["2Cor.5.4"]}],"note":null},{"text":"For we that are in this Tabernacle do groan, being burthened, not for that we would be uncleathed, but cloathed upon, that mortality might be swallowed up of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Instruction hence?","answer":"The necessity of Faith and Regeneration in this World. None shall be raised up in glory, acknowledged, acquitted, and made perfectly blessed in the full enjoyment of God, but Believers. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Follow peace with all men, and holiness, without which no man shall see the Lord.","segments":[{"text":"The necessity of Faith and Regeneration in this World. None shall be raised up in glory, acknowledged, acquitted, and made perfectly blessed in the full enjoyment of God, but Believers.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null},{"text":"Follow peace with all men, and holiness, without which no man shall see the Lord.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":58,"title":"Of Man’s Duty to God","part":null,"questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Duty that God requireth of Man?","answer":"The Duty which God requireth of Man, is Obedience to his revealed will.","segments":[{"text":"The Duty which God requireth of Man, is Obedience to his revealed will.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Obedience to God’s will the Duty of every Man?","answer":"It is unquestionably the Duty of every man to obey the will of God, so far as he hath made it known to him. He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God.","segments":[{"text":"It is unquestionably the Duty of every man to obey the will of God, so far as he hath made it known to him.","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null},{"text":"He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"On what account is Man’s Obedience due to God?","answer":"’Tis due to him, First, As he is Creator, In whom we live, and move, and have our being, Secondly, As he is our Benefactor, from whom we receive all our Mercies. Because thou servest not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger▪ thirst and nakedness, and in want of all things. Thirdly, As he is our Lord, and Law-giver. There is one Law-giver, who is able to save, and to destroy.","segments":[{"text":"’Tis due to him, First, As he is Creator, In whom we live, and move, and have our being,","proofs":["Acts 17:27–28"],"refs":[{"printed":"Acts 17:27–28","osis":["Acts.17.27-Acts.17.28"]}],"note":null},{"text":"Secondly,","proofs":[],"refs":[],"note":null},{"text":"As he is our Benefactor, from whom we receive all our Mercies.","proofs":["Deuteronomy 28:47"],"refs":[{"printed":"Deuteronomy 28:47","osis":["Deut.28.47"]}],"note":null},{"text":"Because thou servest not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger▪ thirst and nakedness, and in want of all things. Thirdly,","proofs":[],"refs":[],"note":null},{"text":"As he is our Lord, and Law-giver.","proofs":["James 4:12"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"note":null},{"text":"There is one Law-giver, who is able to save, and to destroy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Obedience due to none but God only?","answer":"Yes, subjects must obey their lawful Magistrates. Let every soul be subject to the higher powers, for there is no power but of God. The powers that be are ordained of God. People their Ministers. Obey them that have the rule over you, and submit your selves, for they watch for your souls, as they that must give an account. Children their Parents. Children obey your parents in the Lord, for this is right. But not as they are to obey God.","segments":[{"text":"Yes, subjects must obey their lawful Magistrates.","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"Let every soul be subject to the higher powers, for there is no power but of God. The powers that be are ordained of God.","proofs":[],"refs":[],"note":null},{"text":"People their Ministers.","proofs":["Hebrews 13:17"],"refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"Obey them that have the rule over you, and submit your selves, for they watch for your souls, as they that must give an account.","proofs":[],"refs":[],"note":null},{"text":"Children their Parents.","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null},{"text":"Children obey your parents in the Lord, for this is right.","proofs":[],"refs":[],"note":null},{"text":"But not as they are to obey God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the difference betwixt our obedience to God’s Commands, and Men’s?","answer":"We are to obey God chiefly and supreamly, for his own sake. Submit your selve to every ordinance of man, for the Lords sake. And Children obey your parents [in the Lord] for this is right.","segments":[{"text":"We are to obey God chiefly and supreamly, for his own sake.","proofs":["1 Peter 2:13"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null},{"text":"Submit your selve to every ordinance of man, for the Lords sake.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null},{"text":"Children obey your parents [in the Lord] for this is right.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must we do when the Commands of God and Men fall cross to one another?","answer":"In that case we must yield our obedience to God, and not to man, whatever we suffer for it. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.","segments":[{"text":"In that case we must yield our obedience to God, and not to man, whatever we suffer for it.","proofs":["Acts 4:19"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"note":null},{"text":"Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must we obey God rather than Man?","answer":"Because God is the Supream and Sovereign Lord of our Consciences, and no Creature hath power to command our Obedience, but in, and from him. For the Lord is our judge, the Lord is our lawgiver, the Lord is our King, he will save us.","segments":[{"text":"Because God is the Supream and Sovereign Lord of our Consciences, and no Creature hath power to command our Obedience, but in, and from him.","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"For the Lord is our judge, the Lord is our lawgiver, the Lord is our King, he will save us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Have the People Liberty to compare the Laws of God and Men, and judge how they agree, or differ?","answer":"Yes, their Judgment of Discretion is both commanded; I speak as to wise men, judge ye what I say. And commended. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.","segments":[{"text":"Yes, their Judgment of Discretion is both commanded;","proofs":["1 Corinthians 10:15"],"refs":[{"printed":"1 Corinthians 10:15","osis":["1Cor.10.15"]}],"note":null},{"text":"I speak as to wise men, judge ye what I say.","proofs":[],"refs":[],"note":null},{"text":"And commended.","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the only Rule for our Obedience to God?","answer":"The will of God revealed in the Scriptures, is our only Rule of Obedience. To the law, and to the testimony; if they speak not according to this word, it is because there is no light in them.","segments":[{"text":"The will of God revealed in the Scriptures, is our only Rule of Obedience.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"To the law, and to the testimony; if they speak not according to this word, it is because there is no light in them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if a man have a voice, a vision, or a dream, seeming to hint the secret will of God, may he not obey it?","answer":"Yes; if it be consonant to the revealed will of God in the word, otherwise not. The secret things belong unto the Lord our God, but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law.","segments":[{"text":"Yes; if it be consonant to the revealed will of God in the word, otherwise not.","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null},{"text":"The secret things belong unto the Lord our God, but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction hence?","answer":"That it’s highly sinful and dangerous to disobey the known will of God in any thing. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. And that servant which knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.","segments":[{"text":"That it’s highly sinful and dangerous to disobey the known will of God in any thing.","proofs":["Romans 1:18"],"refs":[{"printed":"Romans 1:18","osis":["Rom.1.18"]}],"note":null},{"text":"For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.","proofs":["Luke 12:47"],"refs":[{"printed":"Luke 12:47","osis":["Luke.12.47"]}],"note":null},{"text":"And that servant which knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Instruction?","answer":"That’s a blessed man, who conscienciously labours to obey the will of God so far as he can discover it. If ye know these things, happy are ye if ye do them. And as many as walk according to this rule, peace be on them, and mercy.","segments":[{"text":"That’s a blessed man, who conscienciously labours to obey the will of God so far as he can discover it.","proofs":["John 13:17"],"refs":[{"printed":"John 13:17","osis":["John.13.17"]}],"note":null},{"text":"If ye know these things, happy are ye if ye do them.","proofs":["Galatians 6:16"],"refs":[{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null},{"text":"And as many as walk according to this rule, peace be on them, and mercy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"It is highly sinful and dangerous to command others, or obey commands from others, which are not according to God’s Command. Ephraim is oppressed, and broken in judgment, because he wilingly walketh after the commandments. And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart.","segments":[{"text":"It is highly sinful and dangerous to command others, or obey commands from others, which are not according to God’s Command.","proofs":["Hosea 5:11"],"refs":[{"printed":"Hosea 5:11","osis":["Hos.5.11"]}],"note":null},{"text":"Ephraim is oppressed, and broken in judgment, because he wilingly walketh after the commandments.","proofs":["Jeremiah 7:31"],"refs":[{"printed":"Jeremiah 7:31","osis":["Jer.7.31"]}],"note":null},{"text":"And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":59,"title":"Of the Moral Law","part":null,"questions":[40,41],"paragraphs":[],"clauses":[],"items":[{"question":"What did God at first reveal to Man for the Rule of his Obedience?","answer":"The Rule which God at first revealed to Man for his Obedience, was the Moral Law.","segments":[{"text":"The Rule which God at first revealed to Man for his Obedience, was the Moral Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is the Moral Law summarily comprehended?","answer":"The Moral Law is summarily comprehended in the Ten Commandments.","segments":[{"text":"The Moral Law is summarily comprehended in the Ten Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is every man under the Direction and Obligation of a Law?","answer":"Yes; being a reasonable Creature is capable of, and fitted for Government by Law, which other Creatures are not; and being an accountable Creature to God, must needs be under a Law. Which shew the works of the Law written in their hearts; their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another?","segments":[{"text":"Yes; being a reasonable Creature is capable of, and fitted for Government by Law, which other Creatures are not; and being an accountable Creature to God, must needs be under a Law.","proofs":["Romans 2:15"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"note":null},{"text":"Which shew the works of the Law written in their hearts; their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How could man be under a Law before the Law was given by Moses?","answer":"Before ever the Law was given at Sinai, all the race of Adam had a Law written in their Hearts, viz. the Light of Reason, and Dictates of natural Conscience. For when the Gentiles which have not the law, do by nature the things contained in the Law, these having not the law, are a law unto themselves. And besides this, the Church had the revealed will of God to direct them. We have also a more sure word of Prophesy, whereunto ye do well to take heed, as unto a light that shineth in a dark place until the day down, and the day-star arise in your hearts. Knowing this first, that no prophesy of the Scripture is of any private interpretation.","segments":[{"text":"Before ever the Law was given at Sinai, all the race of Adam had a Law written in their Hearts, viz. the Light of Reason, and Dictates of natural Conscience.","proofs":["Romans 2:14"],"refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"note":null},{"text":"For when the Gentiles which have not the law, do by nature the things contained in the Law, these having not the law, are a law unto themselves.","proofs":[],"refs":[],"note":null},{"text":"And besides this, the Church had the revealed will of God to direct them.","proofs":["2 Peter 1:19–20"],"refs":[{"printed":"2 Peter 1:19–20","osis":["2Pet.1.19-2Pet.1.20"]}],"note":null},{"text":"We have also a more sure word of Prophesy, whereunto ye do well to take heed, as unto a light that shineth in a dark place until the day down, and the day-star arise in your hearts. Knowing this first, that no prophesy of the Scripture is of any private interpretation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the meaning of the Moral Law?","answer":"’Tis not a Law to direct and order our Manners; but a Law that binds universally and perpetually, as the Ten Commandments do those to whom they are promulged, and the Light of Nature doth all others. For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves. It is easier for Heaven and Earth to pass, than one tittle of the Law to fall.","segments":[{"text":"’Tis not a Law to direct and order our Manners; but a Law that binds universally and perpetually, as the Ten Commandments do those to whom they are promulged, and the Light of Nature doth all others.","proofs":["Romans 2:14"],"refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"note":null},{"text":"For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves.","proofs":["Luke 16:17"],"refs":[{"printed":"Luke 16:17","osis":["Luke.16.17"]}],"note":null},{"text":"It is easier for Heaven and Earth to pass, than one tittle of the Law to fall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it said to be summarily comprehended in the Ten Commandments?","answer":"Because much more is included in every Command, than is exprest, as our Saviour shews in his Exposition of it On these two Commandments hang all the law and the prophets.","segments":[{"text":"Because much more is included in every Command, than is exprest, as our Saviour shews in his Exposition of it","proofs":["Matthew 22:40"],"refs":[{"printed":"Matthew 22:40","osis":["Matt.22.40"]}],"note":null},{"text":"On these two Commandments hang all the law and the prophets.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the Moral Law bind Christians under the Gospel?","answer":"Yes, it doth, as a Rule to order their Conversations by. If ye fulfil the royal law according to the Scripture, Thou shalt love thy Neighbour as thy self; ye do well, but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors; for whosoever shall keep the whole law, and yet offend in one point, is guilty of all?","segments":[{"text":"Yes, it doth, as a Rule to order their Conversations by.","proofs":["James 2:8–10"],"refs":[{"printed":"James 2:8–10","osis":["Jas.2.8-Jas.2.10"]}],"note":null},{"text":"If ye fulfil the royal law according to the Scripture, Thou shalt love thy Neighbour as thy self; ye do well, but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors; for whosoever shall keep the whole law, and yet offend in one point, is guilty of all?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Moral Law the same thing with the Covenant of Works, and imposed for the same end?","answer":"God never designed the Law to be the way of Man’s Justification since the Fall. Is the law then against the promises of God? God forbid! for if there had been a law-giver which could have given life, verily, righteousness should have been by the law; but the Scripture hath concluded all under sin, that the promise by faith of Iesus Christ night be given to them that believe. But it was promulged to convince Men of Sin. What shall we say then? Is the law sin? God forbid! Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet. And bring them to Christ. Wherefore the law was our School-master to bring us unto Christ▪ that we might be justified by faith.","segments":[{"text":"God never designed the Law to be the way of Man’s Justification since the Fall.","proofs":["Galatians 3:21–22"],"refs":[{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null},{"text":"Is the law then against the promises of God? God forbid! for if there had been a law-giver which could have given life, verily, righteousness should have been by the law; but the Scripture hath concluded all under sin, that the promise by faith of Iesus Christ night be given to them that believe.","proofs":[],"refs":[],"note":null},{"text":"But it was promulged to convince Men of Sin.","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null},{"text":"What shall we say then? Is the law sin? God forbid! Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.","proofs":[],"refs":[],"note":null},{"text":"And bring them to Christ.","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null},{"text":"Wherefore the law was our School-master to bring us unto Christ▪ that we might be justified by faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"Hence we learn the abominable Nature of Popery. The Pope being that lawless One, who will not be bound to the Laws of God himself. Then shall that wicked one be revealed whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. But assumes Power to dispence with God’s Laws to others.","segments":[{"text":"Hence we learn the abominable Nature of Popery. The Pope being that lawless One, who will not be bound to the Laws of God himself.","proofs":["2 Thessalonians 2:8"],"refs":[{"printed":"2 Thessalonians 2:8","osis":["2Thess.2.8"]}],"note":null},{"text":"Then shall that wicked one be revealed whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.","proofs":[],"refs":[],"note":null},{"text":"But assumes Power to dispence with God’s Laws to others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference hence?","answer":"That man dieth not as Beasts die; which are under no Moral Law, and therefore capable of no sin, but must come to Judgment after Death. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? And as it is appointed unto men once to die, but after this the Iudgment.","segments":[{"text":"That man dieth not as Beasts die; which are under no Moral Law, and therefore capable of no sin, but must come to Judgment after Death.","proofs":["Ecclesiastes 3:21"],"refs":[{"printed":"Ecclesiastes 3:21","osis":["Eccl.3.21"]}],"note":null},{"text":"Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"And as it is appointed unto men once to die, but after this the Iudgment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference hence?","answer":"That though the actions of men naturally considered, are transcient, yet their consequences and effects are permanent; An act is soon done, a word soon spoken, a thought soon thought; but when done, spoken or thought, they are placed to account. Be not deceived, God is not mocked; for whatsoever a man soweth, that shall be also reap; for he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting.","segments":[{"text":"That though the actions of men naturally considered, are transcient, yet their consequences and effects are permanent; An act is soon done, a word soon spoken, a thought soon thought; but when done, spoken or thought, they are placed to account.","proofs":["Galatians 6:7–8"],"refs":[{"printed":"Galatians 6:7–8","osis":["Gal.6.7-Gal.6.8"]}],"note":null},{"text":"Be not deceived, God is not mocked; for whatsoever a man soweth, that shall be also reap; for he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference from hence?","answer":"That God will proceed with man by different rules in the Day of Judgment, according to the different Law; they lived under in this World. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law.","segments":[{"text":"That God will proceed with man by different rules in the Day of Judgment, according to the different Law; they lived under in this World.","proofs":["Romans 2:12"],"refs":[{"printed":"Romans 2:12","osis":["Rom.2.12"]}],"note":null},{"text":"For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Inference from hence?","answer":"That those who have sinned against the clearest Light, and best Helps, will, if they die impenitent, be judged to the greatest Misery. And thou Capernaum which art exalted unto heaven, shalt be brought down to hell; for if the mighey works which have been done in thee, had been done in Sodom, it would have remained until this day. How shall we escape if we neglect so great salvation?","segments":[{"text":"That those who have sinned against the clearest Light, and best Helps, will, if they die impenitent, be judged to the greatest Misery.","proofs":["Matthew 11:23"],"refs":[{"printed":"Matthew 11:23","osis":["Matt.11.23"]}],"note":null},{"text":"And thou Capernaum which art exalted unto heaven, shalt be brought down to hell; for if the mighey works which have been done in thee, had been done in Sodom, it would have remained until this day.","proofs":["Hebrews 2:3"],"refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"note":null},{"text":"How shall we escape if we neglect so great salvation?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sixth Inference from hence?","answer":"That as we are to prize the Moral Law highly, as a Rule of Life; Thy word is a lamp unto my feet, and a light unto my path. So are we to bless God for the Gospel-Dispensation, by which only we can attain to Justification and Salvation. But we are come to Mount Sion, and unto the City of the living God, the heavenly Ierusalem, to an innumerable company of Angels.","segments":[{"text":"That as we are to prize the Moral Law highly, as a Rule of Life;","proofs":["Psalm 119:105"],"refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null},{"text":"Thy word is a lamp unto my feet, and a light unto my path.","proofs":[],"refs":[],"note":null},{"text":"So are we to bless God for the Gospel-Dispensation, by which only we can attain to Justification and Salvation.","proofs":["Hebrews 12:22"],"refs":[{"printed":"Hebrews 12:22","osis":["Heb.12.22"]}],"note":null},{"text":"But we are come to Mount Sion, and unto the City of the living God, the heavenly Ierusalem, to an innumerable company of Angels.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":60,"title":"Of Love to God and Men","part":null,"questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"What is the sum of the Ten Commandments?","answer":"The sum of the Ten Commandments is to love the Lord our God with all our hearts, with all our soul, with all our strength, and with all our mind; and our Neighbour as our selves.","segments":[{"text":"The sum of the Ten Commandments is to love the Lord our God with all our hearts, with all our soul, with all our strength, and with all our mind; and our Neighbour as our selves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the sum of the Ten Commandments?","answer":"To love the Lord our God with a Supream love, and Men with a Sincere love, in and for him. Iesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the First and Great Commandment; The Second is like unto it, Thou shalt love thy Neighbour as thy self.","segments":[{"text":"To love the Lord our God with a Supream love, and Men with a Sincere love, in and for him.","proofs":["Matthew 22:37–38"],"refs":[{"printed":"Matthew 22:37–38","osis":["Matt.22.37-Matt.22.38"]}],"note":null},{"text":"Iesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the First and Great Commandment; The Second is like unto it, Thou shalt love thy Neighbour as thy self.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first thing contained in our supream Love to God?","answer":"It implies the loving of God purely and absolutely for himself. The Excellencies that are in him. Thy name is as ointment poured forth; therefore the virgins love thee. And the benefits we receive from him. I love the Lord because he hath heard my voice and my supplication.","segments":[{"text":"It implies the loving of God purely and absolutely for himself. The Excellencies that are in him.","proofs":["Song of Solomon 1:3"],"refs":[{"printed":"Song of Solomon 1:3","osis":["Song.1.3"]}],"note":null},{"text":"Thy name is as ointment poured forth; therefore the virgins love thee.","proofs":[],"refs":[],"note":null},{"text":"And the benefits we receive from him.","proofs":["Psalm 116:1"],"refs":[{"printed":"Psalm 116:1","osis":["Ps.116.1"]}],"note":null},{"text":"I love the Lord because he hath heard my voice and my supplication.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Second Property of this Supream Love?","answer":"Supream love devotes the whole man to God and Christ: So that in life and death that man designs the Glory of God as his main end. For none of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord’s.","segments":[{"text":"Supream love devotes the whole man to God and Christ: So that in life and death that man designs the Glory of God as his main end.","proofs":["Romans 14:7–8"],"refs":[{"printed":"Romans 14:7–8","osis":["Rom.14.7-Rom.14.8"]}],"note":null},{"text":"For none of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord’s.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Property of Supream Love?","answer":"It causes the Soul to depreciate and slight all other things in comparison of God’s Glory, and an Interest in Christ. But none of these things move me, neither count I my life dear unto my self, so that I may finish my course with joy. I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord.","segments":[{"text":"It causes the Soul to depreciate and slight all other things in comparison of God’s Glory, and an Interest in Christ.","proofs":["Acts 20:24"],"refs":[{"printed":"Acts 20:24","osis":["Acts.20.24"]}],"note":null},{"text":"But none of these things move me, neither count I my life dear unto my self, so that I may finish my course with joy.","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null},{"text":"I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Property of Supream Love?","answer":"It centers the Soul in God as its only rest. Return unto thy rest, O my soul. And cannot be satisfied till it come to the full enjoyment of him. The Lord direct your hearts into the love of God, and patient waiting for Christ.","segments":[{"text":"It centers the Soul in God as its only rest.","proofs":["Psalm 116:7"],"refs":[{"printed":"Psalm 116:7","osis":["Ps.116.7"]}],"note":null},{"text":"Return unto thy rest, O my soul.","proofs":[],"refs":[],"note":null},{"text":"And cannot be satisfied till it come to the full enjoyment of him.","proofs":["2 Thessalonians 3:5"],"refs":[{"printed":"2 Thessalonians 3:5","osis":["2Thess.3.5"]}],"note":null},{"text":"The Lord direct your hearts into the love of God, and patient waiting for Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must we love God with a supream Love?","answer":"Because such a love only suits the transcendent Excellency of God. Commands all we are and have for God, and is the only love that will continue to the end. Who shall separate us from the love of Christ?","segments":[{"text":"Because such a love only suits the transcendent Excellency of God. Commands all we are and have for God, and is the only love that will continue to the end.","proofs":["Romans 8:35"],"refs":[{"printed":"Romans 8:35","osis":["Rom.8.35"]}],"note":null},{"text":"Who shall separate us from the love of Christ?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to love our Neighbour as our selves?","answer":"It is the exact Observation and Practice of the golden Rule of Christ. Therefore all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets.","segments":[{"text":"It is the exact Observation and Practice of the golden Rule of Christ.","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null},{"text":"Therefore all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all men to be loved alike, and with the same degree of Love?","answer":"No; tho we must love all men with the love of Benevolence; yet the Saints only with the love of Complacency. But to the saints that are in the earth, and to the excellent, in whom is all my delight. And to such we must especially do good. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith.","segments":[{"text":"No; tho we must love all men with the love of Benevolence; yet the Saints only with the love of Complacency.","proofs":["Psalm 16:3"],"refs":[{"printed":"Psalm 16:3","osis":["Ps.16.3"]}],"note":null},{"text":"But to the saints that are in the earth, and to the excellent, in whom is all my delight.","proofs":[],"refs":[],"note":null},{"text":"And to such we must especially do good.","proofs":["Galatians 6:10"],"refs":[{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null},{"text":"As we have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Instruction from hence?","answer":"Hence we learn the excellency of Divine love. Moses expresses the Whole Duty of Man in Ten Commandments. Christ hangs the Whole Law upon these Two, Love to God, and our Neighbour. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first Commandment. And the Second is like, namely, this, Thou shalt love thy neighbour as thy self; there is none other Commandment greater than these. And the Apostle reduces these Two into One. For all the law is fulfilled in one word, euen in this, Thou shalt love thy Neighbour as thy self.","segments":[{"text":"Hence we learn the excellency of Divine love. Moses expresses the Whole Duty of Man in Ten Commandments. Christ hangs the Whole Law upon these Two, Love to God, and our Neighbour.","proofs":["Mark 12:30–31"],"refs":[{"printed":"Mark 12:30–31","osis":["Mark.12.30-Mark.12.31"]}],"note":null},{"text":"Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first Commandment. And the Second is like, namely, this, Thou shalt love thy neighbour as thy self; there is none other Commandment greater than these.","proofs":[],"refs":[],"note":null},{"text":"And the Apostle reduces these Two into One.","proofs":["Galatians 5:14"],"refs":[{"printed":"Galatians 5:14","osis":["Gal.5.14"]}],"note":null},{"text":"For all the law is fulfilled in one word,","proofs":[],"refs":[],"note":null},{"text":"euen in this, Thou shalt love thy Neighbour as thy self.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference from hence?","answer":"It convinces the holiest of men how far short they come in their Obedience to the rule of duty, and therein the law is our School-master to bring us to Christ.","segments":[{"text":"It convinces the holiest of men how far short they come in their Obedience to the rule of duty, and therein the law is our School-master to bring us to Christ.","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null}],"items":[]},{"question":"What is the third Inference from hence?","answer":"It discovers the excellency and perfection of the Law of God. The law of the Lord is pefect▪ converting the soul. And that we are highly to honour and magnify it as a rule of duty, though we must utterly renounce it as the way of our Justification.","segments":[{"text":"It discovers the excellency and perfection of the Law of God.","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"The law of the Lord is pefect▪ converting the soul.","proofs":[],"refs":[],"note":null},{"text":"And that we are highly to honour and magnify it as a rule of duty, though we must utterly renounce it as the way of our Justification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference from hence?","answer":"That there is nothing too dear for a Christian in this world, but he must give it up by self-denial, when it comes in competition with his supream love to God. If any man come to me, and hate not his father, and mother, wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. (i. e.) Love them less than me.","segments":[{"text":"That there is nothing too dear for a Christian in this world, but he must give it up by self-denial, when it comes in competition with his supream love to God.","proofs":["Luke 14:26"],"refs":[{"printed":"Luke 14:26","osis":["Luke.14.26"]}],"note":null},{"text":"If any man come to me, and hate not his father, and mother, wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. (i. e.) Love them less than me.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":61,"title":"Of the Preface to the Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Preface to the Ten Commandments?","answer":"The Preface to the Ten Commandments is in these words, I am the Lord thy God which have brought thee out of the Land of Egypt, out of the House of Bondage. What doth the Preface to the Ten Commandments teach us? A. The Preface to the Ten Commandments teach us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","segments":[{"text":"The Preface to the Ten Commandments is in these words, I am the Lord thy God which have brought thee out of the Land of Egypt, out of the House of Bondage. What doth the Preface to the Ten Commandments teach us? A. The Preface to the Ten Commandments teach us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why doth God use arguments and inducements to win men to the obedience of his laws?","answer":"Because he loves to work on man as a rational Creature, according to the principles of his Nature. I drew them with cords of a man, with bands of love. And because he delights in none but free and chearful Obedience. Thy people shall be willing in the day of thy power.","segments":[{"text":"Because he loves to work on man as a rational Creature, according to the principles of his Nature.","proofs":["Hosea 11:4"],"refs":[{"printed":"Hosea 11:4","osis":["Hos.11.4"]}],"note":null},{"text":"I drew them with cords of a man, with bands of love.","proofs":[],"refs":[],"note":null},{"text":"And because he delights in none but free and chearful Obedience.","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null},{"text":"Thy people shall be willing in the day of thy power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first argument in this Preface?","answer":"It is the sovereignty of the Law-giver [I am the Lord] which should awe the heart of every man to obedience. There is one law-giver, who is able to save and to destroy.","segments":[{"text":"It is the sovereignty of the Law-giver [I am the Lord] which should awe the heart of every man to obedience.","proofs":["James 4:12"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"note":null},{"text":"There is one law-giver, who is able to save and to destroy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second argument to Obedience?","answer":"Our propriety in God by Covenant [I am the Lord thy God] This obligeth to Obedience, and aggravateth disobedience. Hear, O my people, and I will speak; O Israel, and I will testify against thee; I am God, even thy God. Thou hast gone a whoring from thy God.","segments":[{"text":"Our propriety in God by Covenant [I am the Lord thy God] This obligeth to Obedience, and aggravateth disobedience.","proofs":["Psalm 50:7"],"refs":[{"printed":"Psalm 50:7","osis":["Ps.50.7"]}],"note":null},{"text":"Hear, O my people, and I will speak; O Israel, and I will testify against thee; I am God, even thy God.","proofs":["Hosea 9:1"],"refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"note":null},{"text":"Thou hast gone a whoring from thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third argument unto Obedience?","answer":"The benefits of Redemption that they receive from God. Benefits perswade to duty; and the goodness of God leads to repentance.","segments":[{"text":"The benefits of Redemption that they receive from God. Benefits perswade to duty; and the goodness of God leads to repentance.","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null}],"items":[]},{"question":"How can deliverance out of Egypt, be an argument to them that never were in Egypt?","answer":"As that Deliverance was a Type of our Deliverance, so ’tis an argument to us, and an argument from the less to the greater; so it obligeth us more than them. ▪ 75. That he would grant unto us, that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.","segments":[{"text":"As that Deliverance was a Type of our Deliverance, so ’tis an argument to us, and an argument from the less to the greater; so it obligeth us more than them.","proofs":["Luke 1:74"],"refs":[{"printed":"Luke 1:74","osis":["Luke.1.74"]}],"note":null},{"text":"▪ 75.","proofs":[],"refs":[],"note":null},{"text":"That he would grant unto us, that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that deliverance we have? and how doth it 〈◊〉 us to Obedience?","answer":"Our Deliverance is not from Egypt, but from Hell. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. And our persons are bought by the Redeemer to glorify God. What, know ye not that your body is the Temple of the Holy Ghost, which is in you; for ye are bought with a price; wherefore glorify God in your body, and in your spirits which are Gods.","segments":[{"text":"Our Deliverance is not from Egypt, but from Hell. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.","proofs":["Colossians 1:13"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]}],"note":null},{"text":"And our persons are bought by the Redeemer to glorify God.","proofs":["1 Corinthians 6:19"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]}],"note":null},{"text":"What, know ye not that your body is the Temple of the Holy Ghost, which is in you; for ye are bought with a price; wherefore glorify God in your body, and in your spirits which are Gods.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not mercenary to serve God upon the account of benefits received, or to be received?","answer":"He that makes religious Duties Mediums to attain carnal Advantages only, is of a worse than mercenary Spirit. And they have not cried unto me with their hearts, when they howled upon their beds; they assembled themselves for corn and wine, and they rebelled against me But to be quickened by Mercy to Duty is not mercenary, but Evangelical. They shall fear the Lord and his goodness.","segments":[{"text":"He that makes religious Duties Mediums to attain carnal Advantages only, is of a worse than mercenary Spirit.","proofs":["Hosea 7:14"],"refs":[{"printed":"Hosea 7:14","osis":["Hos.7.14"]}],"note":null},{"text":"And they have not cried unto me with their hearts, when they howled upon their beds; they assembled themselves for corn and wine, and they rebelled against me But to be quickened by Mercy to Duty is not mercenary, but Evangelical.","proofs":["Hosea 3:5"],"refs":[{"printed":"Hosea 3:5","osis":["Hos.3.5"]}],"note":null},{"text":"They shall fear the Lord and his goodness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That great is the condescention of God to Man, that he will use arguments to induce him to obedience, who might exact it only by his Sovereignty, and justly damn us for our disobedience. Now then we are embassadors for Christ, as though God did beseech you by us, we pray you in Christ’s stead, be ye reconciled to God.","segments":[{"text":"That great is the condescention of God to Man, that he will use arguments to induce him to obedience, who might exact it only by his Sovereignty, and justly damn us for our disobedience.","proofs":["2 Corinthians 5:20"],"refs":[{"printed":"2 Corinthians 5:20","osis":["2Cor.5.20"]}],"note":null},{"text":"Now then we are embassadors for Christ, as though God did beseech you by us, we pray you in Christ’s stead, be ye reconciled to God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference from hence?","answer":"That the more mercy any receive from God, the more obligations are laid on them to obey him. ▪ 2. I love the Lord because he hath heard my voice, and my supplication; because he hath inclined his ear unto me, therefore will I call upon him as long as I live.","segments":[{"text":"That the more mercy any receive from God, the more obligations are laid on them to obey him.","proofs":["Psalm 116:1"],"refs":[{"printed":"Psalm 116:1","osis":["Ps.116.1"]}],"note":null},{"text":"▪ 2.","proofs":[],"refs":[],"note":null},{"text":"I love the Lord because he hath heard my voice, and my supplication; because he hath inclined his ear unto me, therefore will I call upon him as long as I live.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference from hence?","answer":"The more mercies and favours any man sins against, the greater is that man’s sin, and the sorer will be his punishment. You only have I known of all the families of the earth; wherefore I will punish you for all your iniquities.","segments":[{"text":"The more mercies and favours any man sins against, the greater is that man’s sin, and the sorer will be his punishment.","proofs":["Amos 3:1–2"],"refs":[{"printed":"Amos 3:1–2","osis":["Amos.3.1-Amos.3.2"]}],"note":null},{"text":"You only have I known of all the families of the earth; wherefore I will punish you for all your iniquities.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference from hence?","answer":"That God’s expectations are greater, where his mercies and favours have been so. What could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes.","segments":[{"text":"That God’s expectations are greater, where his mercies and favours have been so.","proofs":["Isaiah 5:4"],"refs":[{"printed":"Isaiah 5:4","osis":["Isa.5.4"]}],"note":null},{"text":"What could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference from hence?","answer":"That memorials of God’s Mercies are to be kept by us, to provoke us to constant and chearful duties of obedience And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Ioshua. Bless the Lord, O my soul, forget not all his benefits.","segments":[{"text":"That memorials of God’s Mercies are to be kept by us, to provoke us to constant and chearful duties of obedience","proofs":["Exodus 17:14"],"refs":[{"printed":"Exodus 17:14","osis":["Exod.17.14"]}],"note":null},{"text":"And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Ioshua.","proofs":["Psalm 103:2–3"],"refs":[{"printed":"Psalm 103:2–3","osis":["Ps.103.2-Ps.103.3"]}],"note":null},{"text":"Bless the Lord, O my soul, forget not all his benefits.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":62,"title":"Of the First Commandment","part":null,"questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the First Commandment?","answer":"The First Commandment is, Thou shalt have no other Gods before me.","segments":[{"text":"The First Commandment is, Thou shalt have no other Gods before me.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first duty enjoin’d in the first Commandment?","answer":"It is to know and acknowledge the Existence or Being of God, and consequently condemns all Atheism, both in judgment and practice. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. The fool hath said in his heart, there is no God.","segments":[{"text":"It is to know and acknowledge the Existence or Being of God, and consequently condemns all Atheism, both in judgment and practice.","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null},{"text":"The fool hath said in his heart, there is no God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second duty of the First Commandment?","answer":"It requires all men to know and acknowledge the unity of God. Hear, O Israel, the Lord our God is one Lord. And condemns Polytheism, or plurality of Gods. For tho’ there be that are called Gods, whether in heaven or in earth, as there be Gods many, and Lords many; but to us there is but one God.","segments":[{"text":"It requires all men to know and acknowledge the unity of God.","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"Hear, O Israel, the Lord our God is one Lord.","proofs":[],"refs":[],"note":null},{"text":"And condemns Polytheism, or plurality of Gods.","proofs":["1 Corinthians 8:5–6"],"refs":[{"printed":"1 Corinthians 8:5–6","osis":["1Cor.8.5-1Cor.8.6"]}],"note":null},{"text":"For tho’ there be that are called Gods, whether in heaven or in earth, as there be Gods many, and Lords many; but to us there is but one God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence sprang the Opinion of more Gods than one at first in the world?","answer":"It sprang from ignorance of God’s Omnipresence and Omnipotence. Hence came their vain imaginations. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. They thought the presence and power of God might reach one place, and not another. And the servants of the King of Assyria said unto him, Their gods are gods of the hills, therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.","segments":[{"text":"It sprang from ignorance of God’s Omnipresence and Omnipotence. Hence came their vain imaginations.","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null},{"text":"Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.","proofs":[],"refs":[],"note":null},{"text":"They thought the presence and power of God might reach one place, and not another.","proofs":["1 Kings 20:23"],"refs":[{"printed":"1 Kings 20:23","osis":["1Kgs.20.23"]}],"note":null},{"text":"And the servants of the King of Assyria said unto him, Their gods are gods of the hills, therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What were the first Creatures worshipped as Gods?","answer":"Probably the heavenly Bodies, Sun, Moon and Stars, because of their splendor and influence,; these as Heralds, do proclaim God to the World. The heavens declare the glory of God, and the firmament sheweth his handy work. Day unto day uttereth speech, and night unto night sheweth knowledge. And these messengers of God were mistaken for God himself; If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly inticed, or my mouth hath kissed my hand; This also were an iniquity, for I should have denied the God that is above.","segments":[{"text":"Probably the heavenly Bodies, Sun, Moon and Stars, because of their splendor and influence,; these as Heralds, do proclaim God to the World.","proofs":["Psalm 19:1–2"],"refs":[{"printed":"Psalm 19:1–2","osis":["Ps.19.1-Ps.19.2"]}],"note":null},{"text":"The heavens declare the glory of God, and the firmament sheweth his handy work. Day unto day uttereth speech, and night unto night sheweth knowledge.","proofs":[],"refs":[],"note":null},{"text":"And these messengers of God were mistaken for God himself;","proofs":["Job 31:26–27"],"refs":[{"printed":"Job 31:26–27","osis":["Job.31.26-Job.31.27"]}],"note":null},{"text":"If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly inticed, or my mouth hath kissed my hand; This also were an iniquity, for I should have denied the God that is above.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do these words [before me] import?","answer":"It notes God’s perfect knowledge and abhorrence of all Idolatry, or worshipping of another God, as what he cannot endute to behold. Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense to serve other Gods, whom they knew not, neither they, you, nor your fathers; howbeit I sent unto you all my servants the prophets, rising early, and sending them, saying, O do not this abominable thing that I hate.","segments":[{"text":"It notes God’s perfect knowledge and abhorrence of all Idolatry, or worshipping of another God, as what he cannot endute to behold.","proofs":["Jeremiah 44:3–4"],"refs":[{"printed":"Jeremiah 44:3–4","osis":["Jer.44.3-Jer.44.4"]}],"note":null},{"text":"Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense to serve other Gods, whom they knew not, neither they, you, nor your fathers; howbeit I sent unto you all my servants the prophets, rising early, and sending them, saying, O do not this abominable thing that I hate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are none guilty of this sin but heathenish Idolaters?","answer":"Yes, all that place their supream love or trust in any creature, make that creature their God, and in Scripture are called Idolaters. And covetousness which is Idolatry.","segments":[{"text":"Yes, all that place their supream love or trust in any creature, make that creature their God, and in Scripture are called Idolaters.","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"And covetousness which is Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Idolatry forbidden in the first, differ from that forbidden in the second Commandment?","answer":"The Idolatry forbidden in the first Commandment is a sin respecting the object of worship, when we set up any thing in the place of God, which by nature is not God. Howbeit then when ye knew not God, ye did service unto them which by nature are no gods. But that against the second Commandment is, when we pretend to worship the true God, but do it by such means, and in such a manner as he hath not required, or hath forbidden▪ And he received them at their hands, and fashioned it with a graving tool, after he had made a molten calf, and they said, These be thy gods, O Israel, which brought thee up out of the house of Egypt.","segments":[{"text":"The Idolatry forbidden in the first Commandment is a sin respecting the object of worship, when we set up any thing in the place of God, which by nature is not God.","proofs":["Galatians 4:8"],"refs":[{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"note":null},{"text":"Howbeit then when ye knew not God, ye did service unto them which by nature are no gods.","proofs":[],"refs":[],"note":null},{"text":"But that against the second Commandment is, when we pretend to worship the true God, but do it by such means, and in such a manner as he hath not required, or hath forbidden▪","proofs":["Exodus 32:4–5"],"refs":[{"printed":"Exodus 32:4–5","osis":["Exod.32.4-Exod.32.5"]}],"note":null},{"text":"And he received them at their hands, and fashioned it with a graving tool, after he had made a molten calf, and they said, These be thy gods, O Israel, which brought thee up out of the house of Egypt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first inference from the first Commandment?","answer":"That it is a special mercy to be brought forth in a land where the true God is known and worshipped. He hath not dealt so with any nation; and as for his judgments they have not known them; praise ye the Lord.","segments":[{"text":"That it is a special mercy to be brought forth in a land where the true God is known and worshipped.","proofs":["Psalm 147:20"],"refs":[{"printed":"Psalm 147:20","osis":["Ps.147.20"]}],"note":null},{"text":"He hath not dealt so with any nation; and as for his judgments they have not known them; praise ye the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second inference from the 1st. Commandment?","answer":"That it is a great and dreadful sin to live without the worship of God in the world. That at that time ye were without Christ, — and without God in the world.","segments":[{"text":"That it is a great and dreadful sin to live without the worship of God in the world.","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"That at that time ye were without Christ, — and without God in the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third inference from the 1st Commandment?","answer":"That Christians must not comply with Idolatrous or Superstitious worship, when they are cast into Idolatrous places, how great soever the danger be. Their sorrows shall be multiplied, that hasten after another God; their drink offering of blood will I not offer, nor take up their names into my lips.","segments":[{"text":"That Christians must not comply with Idolatrous or Superstitious worship, when they are cast into Idolatrous places, how great soever the danger be.","proofs":["Psalm 16:4"],"refs":[{"printed":"Psalm 16:4","osis":["Ps.16.4"]}],"note":null},{"text":"Their sorrows shall be multiplied, that hasten after another God; their drink offering of blood will I not offer, nor take up their names into my lips.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth inference from hence?","answer":"That the supream love, fear, and trust of the Soul is God’s peculiar right and due. Whosoever places them on any other besides God, is guilty of a very heinous and great sin against him. Love not the world, neither the things that are in the world; if any man love the world, the love of the father is not in him. Compared with If I have made gold my hope, or have said to the fine gold, Thou art my confidence; this also were an iniquity to be punished by the Iudge, for I should have denied the God that is above.","segments":[{"text":"That the supream love, fear, and trust of the Soul is God’s peculiar right and due. Whosoever places them on any other besides God, is guilty of a very heinous and great sin against him.","proofs":["1 John 2:15"],"refs":[{"printed":"1 John 2:15","osis":["1John.2.15"]}],"note":null},{"text":"Love not the world, neither the things that are in the world; if any man love the world, the love of the father is not in him.","proofs":[],"refs":[],"note":null},{"text":"Compared with","proofs":["Job 31:24, 28"],"refs":[{"printed":"Job 31:24, 28","osis":["Job.31.24","Job.31.28"]}],"note":null},{"text":"If I have made gold my hope, or have said to the fine gold, Thou art my confidence; this also were an iniquity to be punished by the Iudge, for I should have denied the God that is above.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth inference hence?","answer":"That God’s eye discovers the closest Idolatry in the world, whether it be in secret actions; Hast thou seen what the ancients of the house of Israel do in the dark? Every man in the chambers of his imaginary; for they say, the Lord seeth us not, the Lord hath forsaken the earth. Or inward affections. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.","segments":[{"text":"That God’s eye discovers the closest Idolatry in the world, whether it be in secret actions;","proofs":["Ezekiel 8:12"],"refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null},{"text":"Hast thou seen what the ancients of the house of Israel do in the dark? Every man in the chambers of his imaginary; for they say, the Lord seeth us not, the Lord hath forsaken the earth.","proofs":[],"refs":[],"note":null},{"text":"Or inward affections.","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sixth inference from hence?","answer":"That an high and full condition in the world, is a dangerous condition, and lies most exposed to the danger of Heart-idolatry. Lest I be full, and deny thee, and say, Who is the Lord? How hard is it for them that trust in riches to enter into the kingdom of heaven?","segments":[{"text":"That an high and full condition in the world, is a dangerous condition, and lies most exposed to the danger of Heart-idolatry.","proofs":["Proverbs 30:9"],"refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"note":null},{"text":"Lest I be full, and deny thee, and say, Who is the Lord?","proofs":["Mark 10:24"],"refs":[{"printed":"Mark 10:24","osis":["Mark.10.24"]}],"note":null},{"text":"How hard is it for them that trust in riches to enter into the kingdom of heaven?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the last Inference?","answer":"That in covenanting with God, and avouching him for our God, we must wholly renounce all others, and take God alone for our portion; and the object of our love and dependance. Thou shalt not be for another man. So will I also be for thee. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple.","segments":[{"text":"That in covenanting with God, and avouching him for our God, we must wholly renounce all others, and take God alone for our portion; and the object of our love and dependance.","proofs":["Hosea 3:3"],"refs":[{"printed":"Hosea 3:3","osis":["Hos.3.3"]}],"note":null},{"text":"Thou shalt not be for another man. So will I also be for thee.","proofs":["Luke 14:33"],"refs":[{"printed":"Luke 14:33","osis":["Luke.14.33"]}],"note":null},{"text":"So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":63,"title":"Of the second Commandment","part":null,"questions":[49,50,51,52],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the second Commandment?","answer":"The second Commandment is, [Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquities of the Fathers upon the Children, unto the third and fourth generation, of them that hate me, and shewing mercy unto thousands of them that love me, and keep my Commandments]","segments":[{"text":"The second Commandment is, [Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquities of the Fathers upon the Children, unto the third and fourth generation, of them that hate me, and shewing mercy unto thousands of them that love me, and keep my Commandments]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the second Commandment?","answer":"The second Commandment requireth, the receiving, observing, and keeping pure and entire all such Religious Worship and Ordinances, as God hath appointed in his Word.","segments":[{"text":"The second Commandment requireth, the receiving, observing, and keeping pure and entire all such Religious Worship and Ordinances, as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the second Commandment?","answer":"The second Commandment forbiddeth the worshipping of God by Images, or any other way, not appointed in his word.","segments":[{"text":"The second Commandment forbiddeth the worshipping of God by Images, or any other way, not appointed in his word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Reasons annexed to the second Commandment?","answer":"The Reasons annexed to the second Commandment are, Gods Sovereignty over us, his propriety in us, and his zeal he hath to his own Worship?","segments":[{"text":"The Reasons annexed to the second Commandment are, Gods Sovereignty over us, his propriety in us, and his zeal he hath to his own Worship?","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Sin especially forbidden in the second Commandment?","answer":"The Sin here forbidden is the corruption of Gods Worship, by making any similitude of any Person in the Godhead, and performing Divine Worship before it, or to it, They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped, and have sacrificed thereunto▪ and said▪ these be thy Gods, O Israel, which have brought thee up out of the land of Egypt. Take ye therefore good heed unto your selves▪ (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire▪) lest ye corrupt your selves, and make you a graven image, the similitude of any figure, the likeness of male or female.","segments":[{"text":"The Sin here forbidden is the corruption of Gods Worship, by making any similitude of any Person in the Godhead, and performing Divine Worship before it, or to it,","proofs":["Exodus 32:8"],"refs":[{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null},{"text":"They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped, and have sacrificed thereunto▪ and said▪ these be thy Gods, O Israel, which have brought thee up out of the land of Egypt.","proofs":["Deuteronomy 4:15–16"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"Take ye therefore good heed unto your selves▪ (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire▪) lest ye corrupt your selves, and make you a graven image, the similitude of any figure, the likeness of male or female.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Sin forbidden in this Commandment?","answer":"The second Sin against this Commandment is Will-worship, consisting in the addition of mans inventions to the Worship of God as a part thereof, But in vain do they worship me, teaching for doctrines the commandments of men. Wherefore if ye be dead with Christ from the rudiments of the world; why, as though living in the world, are ye subject to ordinances, (Touch not, taste not, bandle not: Which all are to perish with the using) after the commandments and doctrines of men: which things have indeed a shew of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.","segments":[{"text":"The second Sin against this Commandment is Will-worship, consisting in the addition of mans inventions to the Worship of God as a part thereof,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"But in vain do they worship me, teaching for doctrines the commandments of men.","proofs":["Colossians 2:20–23"],"refs":[{"printed":"Colossians 2:20–23","osis":["Col.2.20-Col.2.23"]}],"note":null},{"text":"Wherefore if ye be dead with Christ from the rudiments of the world; why, as though living in the world, are ye subject to ordinances, (Touch not, taste not, bandle not: Which all are to perish with the using) after the commandments and doctrines of men: which things have indeed a shew of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if those additions be for the more decent worshipping of God, is it not allowed by 1 Cor. 14.40. Let all things be done decently and in order?","answer":"No; That Scripture commands that Gods Institutions be regularly and decently performed, but not that we invent Ceremonies that are symbolical, to make them more decent than Christ left them.","segments":[{"text":"No; That Scripture commands that Gods Institutions be regularly and decently performed, but not that we invent Ceremonies that are symbolical, to make them more decent than Christ left them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is the second Commandment left out in all the publick Offices of the Popish Church?","answer":"Because it expresly condemns their Idolatrous Images, kneeling at the Sacrament, Prayers to Saints, and all their Superstitious Crosses, Surplices, Chrisme, as sinful.","segments":[{"text":"Because it expresly condemns their Idolatrous Images, kneeling at the Sacrament, Prayers to Saints, and all their Superstitious Crosses, Surplices, Chrisme, as sinful.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do they not clear themselves from Idolatry, by telling us they only worship God before, or by them, but not the Images themselves?","answer":"No▪ they do not; for the use of Images in Gods Worship is expresly condemned in this Commandment; and if this would excuse the Papists, it had also excused the Israelites in worshipping the Calf. —And they said, these 〈◊〉 thy Gods, O Israel, that brought thee up out of the land of Egypt.","segments":[{"text":"No▪ they do not; for the use of Images in Gods Worship is expresly condemned in this Commandment; and if this would excuse the Papists, it had also excused the Israelites in worshipping the Calf.","proofs":["Exodus 32:4"],"refs":[{"printed":"Exodus 32:4","osis":["Exod.32.4"]}],"note":null},{"text":"—And they said, these 〈◊〉 thy Gods, O Israel, that brought thee up out of the land of Egypt.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Reason annexed to the second Commandment?","answer":"The first Reason annexed is Gods Sovereignty, I the Lord; which shews that it belongs to God only to institute his own Worship, and make it effectual; and therefore to do that in his Worship which he never commanded, is sinful and dangerous; And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart.","segments":[{"text":"The first Reason annexed is Gods Sovereignty, I the Lord; which shews that it belongs to God only to institute his own Worship, and make it effectual; and therefore to do that in his Worship which he never commanded, is sinful and dangerous;","proofs":["Jeremiah 7:31"],"refs":[{"printed":"Jeremiah 7:31","osis":["Jer.7.31"]}],"note":null},{"text":"And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Reason annexed to the second Commandment?","answer":"The second Reason is Gods Propriety in us; he is our God, and we belong to him; and therefore to corrupt his Worship, greatly aggravates our Sin, Rejoyce not, O Israel, for joy as other people; for thou hast gone a whoring from thy God, &c.","segments":[{"text":"The second Reason is Gods Propriety in us; he is our God, and we belong to him; and therefore to corrupt his Worship, greatly aggravates our Sin,","proofs":["Hosea 9:1"],"refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"note":null},{"text":"Rejoyce not, O Israel, for joy as other people; for thou hast gone a whoring from thy God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Reason annexed to the second Commandment?","answer":"The jealousie of God over his Worship and Worshippers; so that this sin of corrupting his Worship, will dreadfully incense his wrath, as it did, And Nadab and Abihu the sons of Aaron, took either of them his censer, and put fire thereon. and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they dyed before the Lord.","segments":[{"text":"The jealousie of God over his Worship and Worshippers; so that this sin of corrupting his Worship, will dreadfully incense his wrath, as it did,","proofs":["Leviticus 10:1–2"],"refs":[{"printed":"Leviticus 10:1–2","osis":["Lev.10.1-Lev.10.2"]}],"note":null},{"text":"And Nadab and Abihu the sons of Aaron, took either of them his censer, and put fire thereon. and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they dyed before the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction from the second Commandment?","answer":"That it is an hainous sin to neglect the Worship of God, in that manner he hath appointed us to Worship him, as in Prayer, Pour out thy fury upon the Heathen that know thee not, and upon the families that call not on thy name. —Hearing the Word, He that turneth away his ear from hearing the law, even his prayer shall be abomination.","segments":[{"text":"That it is an hainous sin to neglect the Worship of God, in that manner he hath appointed us to Worship him, as in Prayer,","proofs":["Jeremiah 10:25"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"note":null},{"text":"Pour out thy fury upon the Heathen that know thee not, and upon the families that call not on thy name. —Hearing the Word,","proofs":["Proverbs 28:9"],"refs":[{"printed":"Proverbs 28:9","osis":["Prov.28.9"]}],"note":null},{"text":"He that turneth away his ear from hearing the law, even his prayer shall be abomination.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Instruction from the second Commandment?","answer":"That those that suffer for endeavouring to preserve the purity of Gods Ordinances, and non-conformity to the contrary injunctions of men, have a good warrant to bear them out in all such Sufferings; Ye shall not add unto the word which I command you, neither shall you diminish ought from it, that ye may keep the Commandments of the Lord your God, which I command you, &c.","segments":[{"text":"That those that suffer for endeavouring to preserve the purity of Gods Ordinances, and non-conformity to the contrary injunctions of men, have a good warrant to bear them out in all such Sufferings;","proofs":["Deuteronomy 4:2"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]}],"note":null},{"text":"Ye shall not add unto the word which I command you, neither shall you diminish ought from it, that ye may keep the Commandments of the Lord your God, which I command you,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Instruction from the second Commandment?","answer":"That it is highly sinful and dangerous to innovate and prescribe by Humane Authority, such symbolical Rites in the Worship of God, as he never appointed or allowed in his Word, But in vain do they worship me, teaching for doctrines the commandments of men.","segments":[{"text":"That it is highly sinful and dangerous to innovate and prescribe by Humane Authority, such symbolical Rites in the Worship of God, as he never appointed or allowed in his Word,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"But in vain do they worship me, teaching for doctrines the commandments of men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Instruction hence?","answer":"Hence we learn how much Parents and Children are obliged to worship God constantly, spiritually, and agreeably to his Will revealed in his Word, otherwise the jealousie of God will visit them both in the way of Judgment. For as Obedience entails a Blessing; so Disobedience entails a Curse on Posterity, For thou shalt worship no other God; for the Lord, whose name is jealous, is a jealous God.","segments":[{"text":"Hence we learn how much Parents and Children are obliged to worship God constantly, spiritually, and agreeably to his Will revealed in his Word, otherwise the jealousie of God will visit them both in the way of Judgment. For as Obedience entails a Blessing; so Disobedience entails a Curse on Posterity,","proofs":["Exodus 34:14"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]}],"note":null},{"text":"For thou shalt worship no other God; for the Lord, whose name is jealous, is a jealous God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":64,"title":"Of the third Commandment","part":null,"questions":[53,54,55,56],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the third Commandment?","answer":"The third Commandment is, [Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his Name in vain.]","segments":[{"text":"The third Commandment is, [Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his Name in vain.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the third Commandment?","answer":"The third Commandment requireth the holy and reverend use of Gods Names, Titles, Attributes, Ordinances, Word and Works.","segments":[{"text":"The third Commandment requireth the holy and reverend use of Gods Names, Titles, Attributes, Ordinances, Word and Works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the third Commandment?","answer":"The third Commandment forbiddeth all profaning or abusing of any thing, whereby God maketh himself known.","segments":[{"text":"The third Commandment forbiddeth all profaning or abusing of any thing, whereby God maketh himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Reason annexed to the third Commandment?","answer":"The Reason annexed to the third Commandment is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his Righteous Iudgment.","segments":[{"text":"The Reason annexed to the third Commandment is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his Righteous Iudgment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth this Commandment differ from the first and second?","answer":"The first hath respect to the object of Worship, forbidding us to worship any other but God. The second respects the means of Worship, forbidding us to worship God by any other means than what he hath prescribed. But the third respects the manner of his Worship, forbidding all careless or profane use of his Name, and commanding an holy reverence from us in all our solemn addresses to him, or ordinary mention of his Name. A son honoureth his father, and a servant his master: If I then be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O Priests, that despise my name: And ye say, wherein have we despised thy name?","segments":[{"text":"The first hath respect to the object of Worship, forbidding us to worship any other but God. The second respects the means of Worship, forbidding us to worship God by any other means than what he hath prescribed. But the third respects the manner of his Worship, forbidding all careless or profane use of his Name, and commanding an holy reverence from us in all our solemn addresses to him, or ordinary mention of his Name.","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"A son honoureth his father, and a servant his master: If I then be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O Priests, that despise my name: And ye say, wherein have we despised thy name?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first thing especially required in the third Commandment?","answer":"It requires the most aweful and reverential frame of our hearts in all our approaches to God; God is greatly to be feared in the assembly of the saints; and to he had in reverence of all them that are about him. And in his Worship, God is a spirit; and they that worship him, must worship him in spirit and in truth.","segments":[{"text":"It requires the most aweful and reverential frame of our hearts in all our approaches to God;","proofs":["Psalm 89:7"],"refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"note":null},{"text":"God is greatly to be feared in the assembly of the saints; and to he had in reverence of all them that are about him.","proofs":[],"refs":[],"note":null},{"text":"And in his Worship,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"God is a spirit; and they that worship him, must worship him in spirit and in truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second thing required in this Commandment?","answer":"It requires truth in our witness-bearing, as knowing God seeth our hearts, and is witness to all that we think or speak; I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsly by my name, &c.","segments":[{"text":"It requires truth in our witness-bearing, as knowing God seeth our hearts, and is witness to all that we think or speak;","proofs":["Zechariah 5:4"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"note":null},{"text":"I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsly by my name,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third thing required in this Commandment?","answer":"That in all our Appeals to God in secret or doubtful matters, we be sure that the Appeal be necessary, aweful and true: As for me, I have not hastened from being a pastour to follow thee, neither have I desired the woful day, thou knowest: that which came out of my lips was right before thee. Search me▪ O God, and know my heart: try me, and know my thoughts. And set if there be any wicked way in me; and lead me in the way everlasting.","segments":[{"text":"That in all our Appeals to God in secret or doubtful matters, we be sure that the Appeal be necessary, aweful and true:","proofs":["Jeremiah 17:16"],"refs":[{"printed":"Jeremiah 17:16","osis":["Jer.17.16"]}],"note":null},{"text":"As for me, I have not hastened from being a pastour to follow thee, neither have I desired the woful day, thou knowest: that which came out of my lips was right before thee.","proofs":["Psalm 139:23–24"],"refs":[{"printed":"Psalm 139:23–24","osis":["Ps.139.23-Ps.139.24"]}],"note":null},{"text":"Search me▪ O God, and know my heart: try me, and know my thoughts. And set if there be any wicked way in me; and lead me in the way everlasting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth this Commandment especially forbid?","answer":"It forbids and condemns all profane Oaths as most injurious to the Name of God. —Swear not at all, neither by heaven for it is Gods throne, &c. but let your communication be yea, yea, nay, nay; for whatsoever is more than these, cometh of evil.","segments":[{"text":"It forbids and condemns all profane Oaths as most injurious to the Name of God.","proofs":["Matthew 5:34, 37"],"refs":[{"printed":"Matthew 5:34, 37","osis":["Matt.5.34","Matt.5.37"]}],"note":null},{"text":"—Swear not at all, neither by heaven for it is Gods throne,","proofs":[],"refs":[],"note":null},{"text":"&c. but let your communication be yea, yea, nay, nay; for whatsoever is more than these, cometh of evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the danger of profane or false Swearing▪","answer":"Such are reckoned Enemies to God, —Thine enemies take thy name in vain. The Curse of God enters into such Families, I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsly by my name, &c. And the Lord will not hold them guiltless.","segments":[{"text":"Such are reckoned Enemies to God,","proofs":["Psalm 139:20"],"refs":[{"printed":"Psalm 139:20","osis":["Ps.139.20"]}],"note":null},{"text":"—Thine enemies take thy name in vain.","proofs":[],"refs":[],"note":null},{"text":"The Curse of God enters into such Families,","proofs":["Zechariah 5:4"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"note":null},{"text":"I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsly by my name,","proofs":[],"refs":[],"note":null},{"text":"&c. And the Lord will not hold them guiltless.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is forbidden in this Commandment?","answer":"It forbids and condemns all heedless wandering, and drowsie performance of Gods Worship: Wherefore the Lord said, forasmuch as this people drew near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. And But Iehu took no heed to walk in the law of the Lord God of Israel, with all his heart: for he departed not from the sins of Ieroboam, which made Israel to sin.","segments":[{"text":"It forbids and condemns all heedless wandering, and drowsie performance of Gods Worship:","proofs":["Isaiah 29:13–14"],"refs":[{"printed":"Isaiah 29:13–14","osis":["Isa.29.13-Isa.29.14"]}],"note":null},{"text":"Wherefore the Lord said, forasmuch as this people drew near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["2 Kings 10:31"],"refs":[{"printed":"2 Kings 10:31","osis":["2Kgs.10.31"]}],"note":null},{"text":"But Iehu took no heed to walk in the law of the Lord God of Israel, with all his heart: for he departed not from the sins of Ieroboam, which made Israel to sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other sin is forbidden in this Command?","answer":"It forbids all light and irreverent use of the Scriptures, especially in our jests, or by way of scoffing. Behold, they say unto me, where is the word of the Lord? let it come nowe, —Behold the word of the Lord is unto them a reproach: they have no delight in it.","segments":[{"text":"It forbids all light and irreverent use of the Scriptures, especially in our jests, or by way of scoffing.","proofs":["Jeremiah 17:15"],"refs":[{"printed":"Jeremiah 17:15","osis":["Jer.17.15"]}],"note":null},{"text":"Behold, they say unto me, where is the word of the Lord? let it come nowe,","proofs":["Jeremiah 6:10"],"refs":[{"printed":"Jeremiah 6:10","osis":["Jer.6.10"]}],"note":null},{"text":"—Behold the word of the Lord is unto them a reproach: they have no delight in it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what Argument doth God enforce the third Commandment on men?","answer":"That the breakers of this Command shall surely be punished by the Lord, either in this life, If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God: Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sickness, and of long continuance: Or in that to come, But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God: Except they repent and reform.","segments":[{"text":"That the breakers of this Command shall surely be punished by the Lord, either in this life,","proofs":["Deuteronomy 28:58–59"],"refs":[{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":null},{"text":"If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God: Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sickness, and of long continuance:","proofs":[],"refs":[],"note":null},{"text":"Or in that to come,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God:","proofs":[],"refs":[],"note":null},{"text":"Except they repent and reform.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction from the third Commandment?","answer":"That great and infinite is the Patience of God in forbearing provoking Sinners so long as he doth; What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?","segments":[{"text":"That great and infinite is the Patience of God in forbearing provoking Sinners so long as he doth;","proofs":["Romans 9:22"],"refs":[{"printed":"Romans 9:22","osis":["Rom.9.22"]}],"note":null},{"text":"What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Instruction from hence?","answer":"That God is to be justified in the severest of his Judgments, by which at any time he manifests his displeasure against the profaneness of the World. Hear the word of the Lord, ye children of Israel: for the Lord hath a controversie with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and bloud toucheth bloud. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven, yea the fishes of the sea also shall be taken away.","segments":[{"text":"That God is to be justified in the severest of his Judgments, by which at any time he manifests his displeasure against the profaneness of the World.","proofs":["Hosea 4:1–3"],"refs":[{"printed":"Hosea 4:1–3","osis":["Hos.4.1-Hos.4.3"]}],"note":null},{"text":"Hear the word of the Lord, ye children of Israel: for the Lord hath a controversie with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and bloud toucheth bloud. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven, yea the fishes of the sea also shall be taken away.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Instruction from hence?","answer":"That God takes special notice of, and greatly delighteth in them that fear and reverence his Name; Hear the word of the Lord, ye that tremble at his word: Your brethren that hated you, that cast you out for my names sake, said, let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed. —And a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.","segments":[{"text":"That God takes special notice of, and greatly delighteth in them that fear and reverence his Name;","proofs":["Isaiah 66:5"],"refs":[{"printed":"Isaiah 66:5","osis":["Isa.66.5"]}],"note":null},{"text":"Hear the word of the Lord, ye that tremble at his word: Your brethren that hated you, that cast you out for my names sake, said, let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"—And a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference from hence?","answer":"That those Parents have much to answer for, that by their Examples teach, or by their Negligence encourage their Children to profane Gods Name. How shall I pardon thee for this? Thy children have forsaken me, and sworn by them that are no Gods, &c.","segments":[{"text":"That those Parents have much to answer for, that by their Examples teach, or by their Negligence encourage their Children to profane Gods Name.","proofs":["Jeremiah 5:7"],"refs":[{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]}],"note":null},{"text":"How shall I pardon thee for this? Thy children have forsaken me, and sworn by them that are no Gods,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":65,"title":"Of the Sabbath","part":null,"questions":[57,58,59],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fourth Commandment?","answer":"The fourth Commandment is, [Remember the Sabbath day to keep it holy: Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattle, nor thy Stranger which is within thy Gates: For in six dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath day, and hallowed it.]","segments":[{"text":"The fourth Commandment is, [Remember the Sabbath day to keep it holy: Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattle, nor thy Stranger which is within thy Gates: For in six dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath day, and hallowed it.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the fourth Commandment?","answer":"The fourth Commandment requireth the keeping holy to God, such set time as he hath appointed in his Word, expresly one whole day in seven, to be an holy Sabbath unto the Lord.","segments":[{"text":"The fourth Commandment requireth the keeping holy to God, such set time as he hath appointed in his Word, expresly one whole day in seven, to be an holy Sabbath unto the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which day of the seven hath God appointed to be the weekly Sabbath?","answer":"From the beginning of the World to the Resurrection of Christ, God hath appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the World, which is the Christian Sabbath.","segments":[{"text":"From the beginning of the World to the Resurrection of Christ, God hath appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the World, which is the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What special marks of honour hath God set upon this fourth Commandment?","answer":"God hath set four peculiar marks of honour on it. (1.) It is the largest of all the Commands. (2.) It hath a solemn Memento prefixed to it. (3.) It is delivered both positively and negatively, which the rest are not. And, (4.) It is enforced with more Arguments to strengthen the Command on us, than any other.","segments":[{"text":"God hath set four peculiar marks of honour on it. (1.) It is the largest of all the Commands. (2.) It hath a solemn Memento prefixed to it. (3.) It is delivered both positively and negatively, which the rest are not. And, (4.) It is enforced with more Arguments to strengthen the Command on us, than any other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why will God have a Sabbath observed on Earth?","answer":"God will have a Sabbath on Earth, to give us therein an Emblem of that Eternal Sabbath in Heaven, wherein his people shall be serving him, and praising him without interruption, or mixture of any other business throughout Eternity; There remaineth therefore a rest to the people of God.","segments":[{"text":"God will have a Sabbath on Earth, to give us therein an Emblem of that Eternal Sabbath in Heaven, wherein his people shall be serving him, and praising him without interruption, or mixture of any other business throughout Eternity;","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null},{"text":"There remaineth therefore a rest to the people of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what other Reasons will God have a Sabbath?","answer":"He will have a Sabbath for the honour of his name, If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. For the good of Mens Souls; And he said unto them, the sabbath was made for man, not man for the sabbath. And in mercy to the Bodies of Men and Beasts.","segments":[{"text":"He will have a Sabbath for the honour of his name,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null},{"text":"If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.","proofs":[],"refs":[],"note":null},{"text":"For the good of Mens Souls;","proofs":["Mark 2:27"],"refs":[{"printed":"Mark 2:27","osis":["Mark.2.27"]}],"note":null},{"text":"And he said unto them, the sabbath was made for man, not man for the sabbath.","proofs":[],"refs":[],"note":null},{"text":"And in mercy to the Bodies of Men and Beasts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this Commandment Moral and Perpetual, or Ceremonial and Temporary?","answer":"It is, and must needs be Moral, and not Ceremonial; because all the Reasons that enforce it, are perpetual, and the Sabbath continued, when the Ceremonial Law ceased, and was vanished; But pray ye, that your flight be not in the winter, neither on the sabbath day.","segments":[{"text":"It is, and must needs be Moral, and not Ceremonial; because all the Reasons that enforce it, are perpetual, and the Sabbath continued, when the Ceremonial Law ceased, and was vanished;","proofs":["Matthew 24:20"],"refs":[{"printed":"Matthew 24:20","osis":["Matt.24.20"]}],"note":null},{"text":"But pray ye, that your flight be not in the winter, neither on the sabbath day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What day of the seven is the Christian Sabbath?","answer":"The first day of the Week is our Sabbath, since the Resurrection of Christ. This is the day which was foretold to be our Sabbath; This is the day which the Lord hath made; we will rejoyce and be glad in it. The Lord hath marked it for himself by setting his own Name on it; I was in the Spirit on the Lords day. And the Apostles and Primitive Church constantly set it apart to Religious uses and ends; And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, &c. Vpon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.","segments":[{"text":"The first day of the Week is our Sabbath, since the Resurrection of Christ. This is the day which was foretold to be our Sabbath;","proofs":["Psalm 118:24"],"refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]}],"note":null},{"text":"This is the day which the Lord hath made; we will rejoyce and be glad in it.","proofs":[],"refs":[],"note":null},{"text":"The Lord hath marked it for himself by setting his own Name on it;","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"I was in the Spirit on the Lords day.","proofs":[],"refs":[],"note":null},{"text":"And the Apostles and Primitive Church constantly set it apart to Religious uses and ends;","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["1 Corinthians 16:2"],"refs":[{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null},{"text":"Vpon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When doth the Christian Sabbath begin?","answer":"It appears that this day is not to be reckoned from evening to evening, but from morning to morning; because the Christian Sabbath must begin, when the Jewish Sabbath ended, but that ended towards the morning; In the end of the sabbath, as it began to dawn, towards the first day of the week, came Mary Magdalene, and the other Mary to see the sepulchre.","segments":[{"text":"It appears that this day is not to be reckoned from evening to evening, but from morning to morning; because the Christian Sabbath must begin, when the Jewish Sabbath ended, but that ended towards the morning;","proofs":["Matthew 28:1"],"refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"note":null},{"text":"In the end of the sabbath, as it began to dawn, towards the first day of the week, came Mary Magdalene, and the other Mary to see the sepulchre.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the ground of changing the day?","answer":"The solemn commemoration of our Redemption by the Resurrection of Christ from the dead, is the ground of translating the Sabbath from the seventh to the first day of the Week; This is the day which the Lord hath made; we will rejoyce, and be glad in it. Now when Iesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.","segments":[{"text":"The solemn commemoration of our Redemption by the Resurrection of Christ from the dead, is the ground of translating the Sabbath from the seventh to the first day of the Week;","proofs":["Psalm 118:24"],"refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]}],"note":null},{"text":"This is the day which the Lord hath made; we will rejoyce, and be glad in it.","proofs":["Mark 16:9"],"refs":[{"printed":"Mark 16:9","osis":["Mark.16.9"]}],"note":null},{"text":"Now when Iesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it the whole day, or only some hours of the day that are set apart for God?","answer":"Not a part, but the whole day is the Lords; and it is as dangerous to halve it with God in point of time, as it was for Annanias and Sapphira to halve their dedicated Goods, and bring in but a part. Remember that thou keep holy the sabbath day, is the Command.","segments":[{"text":"Not a part, but the whole day is the Lords; and it is as dangerous to halve it with God in point of time, as it was for Annanias and Sapphira to halve their dedicated Goods, and bring in but a part. Remember that thou keep holy the sabbath day, is the Command.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any other day holy besides this?","answer":"No day but this is holy by Institution of the Lord; yet dayes of Humiliation and Thanksgiving may be lawfully set apart by men on a Call of Providence; but Popish Holy-dayes are not warrantable, nor to be observed; Ye observe dayes, and months, and times, and years.","segments":[{"text":"No day but this is holy by Institution of the Lord; yet dayes of Humiliation and Thanksgiving may be lawfully set apart by men on a Call of Providence; but Popish Holy-dayes are not warrantable, nor to be observed;","proofs":["Galatians 4:10"],"refs":[{"printed":"Galatians 4:10","osis":["Gal.4.10"]}],"note":null},{"text":"Ye observe dayes, and months, and times, and years.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But seeing every day should be a Sabbath to a Christian, what needs any other set time?","answer":"Though Christians must walk every day with God, yet every day cannot be a Sabbath, because God calls us to other Duties on those dayes, but will have this to be a solemn and entire day to himself.","segments":[{"text":"Though Christians must walk every day with God, yet every day cannot be a Sabbath, because God calls us to other Duties on those dayes, but will have this to be a solemn and entire day to himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if a man scruple the change of the Sabbath, may he not keep both dayes weekly?","answer":"No; for then by doing more than God requires, he breaks a plain Command, Six days shalt thou labour.","segments":[{"text":"No; for then by doing more than God requires, he breaks a plain Command, Six days shalt thou labour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"At what time should Christians be up, and at their Duties on the Lords day?","answer":"As early in the morning as their strength will permit, to prepare by private for publick Duties; yet the publick are not to be entrenched on by private Duties; —Now therefore are we all here present before God, to hear all things that are commanded thee of God.","segments":[{"text":"As early in the morning as their strength will permit, to prepare by private for publick Duties; yet the publick are not to be entrenched on by private Duties;","proofs":["Acts 10:33"],"refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null},{"text":"—Now therefore are we all here present before God, to hear all things that are commanded thee of God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":66,"title":"Of the Sabbath","part":null,"questions":[60,61,62],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Sabbath to be Sanctified?","answer":"The Sabbath is to be Sanctified by an holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the whole time in the publick and private exercises of Gods Worship, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The Sabbath is to be Sanctified by an holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the whole time in the publick and private exercises of Gods Worship, except so much as is to be taken up in the works of necessity and mercy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Sins forbidden in the fourth Commandment?","answer":"The fourth Commandment forbiddeth the omission or careless performance of the Duties required, and the profaning the day by Idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words or works, about our worldly employments or recreations.","segments":[{"text":"The fourth Commandment forbiddeth the omission or careless performance of the Duties required, and the profaning the day by Idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words or works, about our worldly employments or recreations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Reasons annexed to the fourth Commandment?","answer":"The Reasons annexed to the fourth Commandment are, Gods allowing us six days of the week for our own employment, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath day.","segments":[{"text":"The Reasons annexed to the fourth Commandment are, Gods allowing us six days of the week for our own employment, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Rest which God requires on the Sabbath?","answer":"It is not a meer natural or civil, but an holy rest, resembling the rest in Heaven. wherein the Mind is most active and busie in the work of God, though the Body be at rest, and the Spirit not wearied with its work; And the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come.","segments":[{"text":"It is not a meer natural or civil, but an holy rest, resembling the rest in Heaven. wherein the Mind is most active and busie in the work of God, though the Body be at rest, and the Spirit not wearied with its work;","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"And the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not any works of our civil Calling be ordinarily done on that day?","answer":"No; it is sinful to put our hands ordinarily to our Callings on that day, and God usually punishes it: In those dayes saw I in Iudah, some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses, as also wine, grapes and figs, and all manner of burdens, which they brought into Ierusalem on the sabbath day; and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish and all manner of ware, and sold on the sabbath, unto the children of Iudah, and in Ierusalem. Then I contended with the nobles of Iudah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.","segments":[{"text":"No; it is sinful to put our hands ordinarily to our Callings on that day, and God usually punishes it:","proofs":["Nehemiah 13:15–18"],"refs":[{"printed":"Nehemiah 13:15–18","osis":["Neh.13.15-Neh.13.18"]}],"note":null},{"text":"In those dayes saw I in Iudah, some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses, as also wine, grapes and figs, and all manner of burdens, which they brought into Ierusalem on the sabbath day; and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish and all manner of ware, and sold on the sabbath, unto the children of Iudah, and in Ierusalem. Then I contended with the nobles of Iudah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not refresh our Bodies by Recreations or our Minds by thoughts of Earthly Business or Discourses on that day?","answer":"Recreations of the Body which are lawful on other days, are sinful on this day; and all the Recreations of the Mind allowed on this day, are Spiritual and Heavenly; If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Iacob thy father; for the mouth of the Lord hath spoken it.","segments":[{"text":"Recreations of the Body which are lawful on other days, are sinful on this day; and all the Recreations of the Mind allowed on this day, are Spiritual and Heavenly;","proofs":["Isaiah 58:13–14"],"refs":[{"printed":"Isaiah 58:13–14","osis":["Isa.58.13-Isa.58.14"]}],"note":null},{"text":"If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Iacob thy father; for the mouth of the Lord hath spoken it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What works may lawfully be done on that day?","answer":"Christs example warrants works of necessity, and works of mercy, but no other, But he said unto them, have ye not read what David did, when he was an hungred, and they that were with him, How he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests. And But if ye had known what this meaneth, I will have mercy, and not sacrifice, &c.","segments":[{"text":"Christs example warrants works of necessity, and works of mercy, but no other,","proofs":["Matthew 12:3–4"],"refs":[{"printed":"Matthew 12:3–4","osis":["Matt.12.3-Matt.12.4"]}],"note":null},{"text":"But he said unto them, have ye not read what David did, when he was an hungred, and they that were with him, How he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Matthew 12:7"],"refs":[{"printed":"Matthew 12:7","osis":["Matt.12.7"]}],"note":null},{"text":"But if ye had known what this meaneth, I will have mercy, and not sacrifice,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the holy Duties of the Sabbath?","answer":"The publick Worship of God in reading and hearing the Word preached; And it shall come to pass that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. —And as his custom was, he went into the synagogue on the sabbath day▪ and stood up for to read. And Prayer; And on the sabbath day we went out of the city by a river side, where prayer was wont to be made, &c. And receiving the Sacrament; And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, &c.","segments":[{"text":"The publick Worship of God in reading and hearing the Word preached;","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null},{"text":"And it shall come to pass that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord.","proofs":["Luke 4:16"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]}],"note":null},{"text":"—And as his custom was, he went into the synagogue on the sabbath day▪ and stood up for to read.","proofs":[],"refs":[],"note":null},{"text":"And Prayer;","proofs":["Acts 16:13–14"],"refs":[{"printed":"Acts 16:13–14","osis":["Acts.16.13-Acts.16.14"]}],"note":null},{"text":"And on the sabbath day we went out of the city by a river side, where prayer was wont to be made,","proofs":[],"refs":[],"note":null},{"text":"&c. And receiving the Sacrament;","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"At private Duties in our Families required, as well as publick on the Sabbath?","answer":"Yes; it is not enough to sanctifie the Sabbath in publick Ordinances, but God requires it to be sanctified in Family and private Duties; —But the seventh day is the sabbath of rest, an holy convocation, ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.","segments":[{"text":"Yes; it is not enough to sanctifie the Sabbath in publick Ordinances, but God requires it to be sanctified in Family and private Duties;","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null},{"text":"—But the seventh day is the sabbath of rest, an holy convocation, ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"With what frame of Spirit are all Sabbath duties, both publick and private to be performed?","answer":"They are to be performed with Spiritual delight; If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, &c. And all grudging at, and weariness of Spiritual exercises is a sin forbidden; Ye said also, behold what a weariness is it, and ye have snuffed at it saith the Lord of hosts, and ye brought that which was torn, and the lame▪ and the sick: thus ye brought an offering; should I accept this of your hand saith the Lord? When will the new moon be gone that we may sell corn? and the sabbath that we may set forth wheat? &c.","segments":[{"text":"They are to be performed with Spiritual delight;","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null},{"text":"If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight,","proofs":[],"refs":[],"note":null},{"text":"&c. And all grudging at, and weariness of Spiritual exercises is a sin forbidden;","proofs":["Malachi 1:13"],"refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null},{"text":"Ye said also, behold what a weariness is it, and ye have snuffed at it saith the Lord of hosts, and ye brought that which was torn, and the lame▪ and the sick: thus ye brought an offering; should I accept this of your hand saith the Lord?","proofs":["Amos 8:5"],"refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"note":null},{"text":"When will the new moon be gone that we may sell corn? and the sabbath that we may set forth wheat?","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Reason annexed to this Command?","answer":"The first Reason is the sufficient and large allowance of time God hath given us for our civil Callings and earthly business. Six days in the week is a large allowance.","segments":[{"text":"The first Reason is the sufficient and large allowance of time God hath given us for our civil Callings and earthly business. Six days in the week is a large allowance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Reason annexed to this fourth Command?","answer":"The second Reason is Gods sanctifying and separating this day by a special Command and Institution for his service; so that to profane this time is to sin against an express Divine Statute.","segments":[{"text":"The second Reason is Gods sanctifying and separating this day by a special Command and Institution for his service; so that to profane this time is to sin against an express Divine Statute.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Reason annexed to this Command?","answer":"The third Reason is Gods own Example, who rested the seventh day from all his works, and blessed this day, by vertue of which Blessing we are encouraged to sanctifie it.","segments":[{"text":"The third Reason is Gods own Example, who rested the seventh day from all his works, and blessed this day, by vertue of which Blessing we are encouraged to sanctifie it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not enough to sanctifie this day in our own persons?","answer":"No; if God hath put any under our Authority, their profaning the Sabbath will become our sin, though we be never so strict in the observation of it our selves.","segments":[{"text":"No; if God hath put any under our Authority, their profaning the Sabbath will become our sin, though we be never so strict in the observation of it our selves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we continue our civil Employments to the last moment of our common time?","answer":"Except Necessity or Mercy urge us, we ought to break off before, and allow some time to prepare for the Sabbath; And that day was the preparation, and the sabbath drew on.","segments":[{"text":"Except Necessity or Mercy urge us, we ought to break off before, and allow some time to prepare for the Sabbath;","proofs":["Luke 23:54"],"refs":[{"printed":"Luke 23:54","osis":["Luke.23.54"]}],"note":null},{"text":"And that day was the preparation, and the sabbath drew on.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That we have all great cause to be humbled for our Sabbath transgressions, either in our unpreparedness for it, our want of delight and spirituality in it, or the due government of our Families, as God requires.","segments":[{"text":"That we have all great cause to be humbled for our Sabbath transgressions, either in our unpreparedness for it, our want of delight and spirituality in it, or the due government of our Families, as God requires.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference from hence?","answer":"That Christians on the Sabbath day have a fair occasion and help to real•ize to themselves the Heavenly state, in which they are to live abstract from the World, and God is to be all in all to them.","segments":[{"text":"That Christians on the Sabbath day have a fair occasion and help to real•ize to themselves the Heavenly state, in which they are to live abstract from the World, and God is to be all in all to them.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":67,"title":"Of the fifth Commandment","part":null,"questions":[63,64,65,66],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fifth Commandment?","answer":"The fifth Commandment is, [Honour thy Father and thy Mother, that thy days may be long in the land which the Lord thy God giveth thee.]","segments":[{"text":"The fifth Commandment is, [Honour thy Father and thy Mother, that thy days may be long in the land which the Lord thy God giveth thee.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the fifth Commandment?","answer":"The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several places and relations, as superiors, inferiors or equals.","segments":[{"text":"The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several places and relations, as superiors, inferiors or equals.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the fifth Commandment?","answer":"The fifth Commandment forbiddeth the neglecting of, or doing any thing against the honour and duty which belongeth to every one in their several places and relations.","segments":[{"text":"The fifth Commandment forbiddeth the neglecting of, or doing any thing against the honour and duty which belongeth to every one in their several places and relations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Reason annexed to the fifth Commandment?","answer":"The Reason annexed to the fifth Commandment is, a promise of long life and prosperity (as far as it shall serve for Gods glory, and their own good) to all such as keep this Commandment.","segments":[{"text":"The Reason annexed to the fifth Commandment is, a promise of long life and prosperity (as far as it shall serve for Gods glory, and their own good) to all such as keep this Commandment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What Relatives are directly and more especially concerned in this fifth Commandment?","answer":"All Superiours and Inferiours are concerned in it: Especially (1.) Political Fathers and their Children; that is, Kings and Subjects: Blessed be the kingdom of our father David, &c. (2.) Spiritual Fathers and their Children; that is, Ministers and their People: For though you have ten thousand instructers in Christ, yet have ye not many fathers: for in Christ Iesus I have begotten you through the gospel. (3.) Natural Parents and their Children; Children obey your parents in the Lord. (4.) All Civil Superiours and Inferiours, as Husbands and Wives, Masters and Servants; Wives submit your selves unto your own husbands, as unto the Lord. And Servants be obedient to them that are your masters according to the flesh. &c.","segments":[{"text":"All Superiours and Inferiours are concerned in it: Especially (1.) Political Fathers and their Children; that is, Kings and Subjects:","proofs":["Mark 11:10"],"refs":[{"printed":"Mark 11:10","osis":["Mark.11.10"]}],"note":null},{"text":"Blessed be the kingdom of our father David,","proofs":[],"refs":[],"note":null},{"text":"&c. (2.) Spiritual Fathers and their Children; that is, Ministers and their People:","proofs":["1 Corinthians 4:15"],"refs":[{"printed":"1 Corinthians 4:15","osis":["1Cor.4.15"]}],"note":null},{"text":"For though you have ten thousand instructers in Christ, yet have ye not many fathers: for in Christ Iesus I have begotten you through the gospel.","proofs":[],"refs":[],"note":null},{"text":"(3.) Natural Parents and their Children;","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null},{"text":"Children obey your parents in the Lord.","proofs":[],"refs":[],"note":null},{"text":"(4.) All Civil Superiours and Inferiours, as Husbands and Wives, Masters and Servants;","proofs":["Ephesians 5:22"],"refs":[{"printed":"Ephesians 5:22","osis":["Eph.5.22"]}],"note":null},{"text":"Wives submit your selves unto your own husbands, as unto the Lord.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Ephesians 6:5"],"refs":[{"printed":"Ephesians 6:5","osis":["Eph.6.5"]}],"note":null},{"text":"Servants be obedient to them that are your masters according to the flesh.","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Duty of Political Fathers or Magistrates, to their Political Children or Subjects?","answer":"It is to rule and govern the people over whom God hath set them with Wisdom; Give me now wisdom and knowledge, that I may go out and come in before this people. Justice, And he sit judges in the land, throughout all the fenced cities of Iudah, city by city. And he said to the judges, Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you, take heed and do it, &c. And Piety, —He that ruleth over men must be just, ruling in the fear of God. Carefully providing for their Souls in every place of their dominion; And they taught in Iudah, and had the book of the law of the Lord with them, and went about throughout all the cities of Iudah, and taught the people. And for their common outward peace and safety; And Iehoshaphat waxed great exceedingly, and he built in Iudah castles and cities of store.","segments":[{"text":"It is to rule and govern the people over whom God hath set them with Wisdom;","proofs":["2 Chronicles 1:10"],"refs":[{"printed":"2 Chronicles 1:10","osis":["2Chr.1.10"]}],"note":null},{"text":"Give me now wisdom and knowledge, that I may go out and come in before this people.","proofs":[],"refs":[],"note":null},{"text":"Justice,","proofs":["2 Chronicles 19:5–7"],"refs":[{"printed":"2 Chronicles 19:5–7","osis":["2Chr.19.5-2Chr.19.7"]}],"note":null},{"text":"And he sit judges in the land, throughout all the fenced cities of Iudah, city by city. And he said to the judges, Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you, take heed and do it,","proofs":[],"refs":[],"note":null},{"text":"&c. And Piety,","proofs":["2 Samuel 23:3"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"note":null},{"text":"—He that ruleth over men must be just, ruling in the fear of God.","proofs":[],"refs":[],"note":null},{"text":"Carefully providing for their Souls in every place of their dominion;","proofs":["2 Chronicles 17:9"],"refs":[{"printed":"2 Chronicles 17:9","osis":["2Chr.17.9"]}],"note":null},{"text":"And they taught in Iudah, and had the book of the law of the Lord with them, and went about throughout all the cities of Iudah, and taught the people.","proofs":[],"refs":[],"note":null},{"text":"And for their common outward peace and safety;","proofs":["2 Chronicles 17:12"],"refs":[{"printed":"2 Chronicles 17:12","osis":["2Chr.17.12"]}],"note":null},{"text":"And Iehoshaphat waxed great exceedingly, and he built in Iudah castles and cities of store.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Subjects to their Rulers?","answer":"It is to pray for them; I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men: For kings, and for all that are in authority, &c. To honour them, —Fear God, honour the King. To obey their just Laws, Let every soul be subject unto the higher powers, &c. And to pay them the Tribute that is due to them, Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, &c.","segments":[{"text":"It is to pray for them;","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men: For kings, and for all that are in authority,","proofs":[],"refs":[],"note":null},{"text":"&c. To honour them,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"—Fear God, honour the King.","proofs":[],"refs":[],"note":null},{"text":"To obey their just Laws,","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"Let every soul be subject unto the higher powers,","proofs":[],"refs":[],"note":null},{"text":"&c. And to pay them the Tribute that is due to them,","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null},{"text":"Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Ministers to their people?","answer":"Their Duty is, (1.) To feed their flock constantly with wholesome food, Preach the word, be instant in season, and out of season, rebuke, reprove, exhort, with all long-suffering and doctrine. (2.) To be full of bowels of tender Affection to them, But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. (3.) To pray for them, Wherefore I also, after I heard of your faith in the Lord Iesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers. (4.) To watch over them, Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly, &c. And (5.) To walk as an Example of Godliness before them, In all things shewing thy self a pattern of good works, &c. All which Duties require their residence among them, Feed the flock of God which is among you, &c.","segments":[{"text":"Their Duty is, (1.) To feed their flock constantly with wholesome food,","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"Preach the word, be instant in season, and out of season, rebuke, reprove, exhort, with all long-suffering and doctrine.","proofs":[],"refs":[],"note":null},{"text":"(2.) To be full of bowels of tender Affection to them,","proofs":["1 Thessalonians 2:7–8"],"refs":[{"printed":"1 Thessalonians 2:7–8","osis":["1Thess.2.7-1Thess.2.8"]}],"note":null},{"text":"But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.","proofs":[],"refs":[],"note":null},{"text":"(3.) To pray for them,","proofs":["Ephesians 1:15–16"],"refs":[{"printed":"Ephesians 1:15–16","osis":["Eph.1.15-Eph.1.16"]}],"note":null},{"text":"Wherefore I also, after I heard of your faith in the Lord Iesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers.","proofs":[],"refs":[],"note":null},{"text":"(4.) To watch over them,","proofs":["1 Peter 5:2"],"refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"note":null},{"text":"Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly,","proofs":[],"refs":[],"note":null},{"text":"&c. And (5.) To walk as an Example of Godliness before them,","proofs":["Titus 2:7"],"refs":[{"printed":"Titus 2:7","osis":["Titus.2.7"]}],"note":null},{"text":"In all things shewing thy self a pattern of good works,","proofs":[],"refs":[],"note":null},{"text":"&c. All which Duties require their residence among them,","proofs":["1 Peter 5:2"],"refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"note":null},{"text":"Feed the flock of God which is among you,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the peoples Duties towards their Ministers?","answer":"Their Duty is, (1.) To esteem and love them dearly for their works sake, And we beseech you, Brethren, to know them which labour among you, and are over you in the Lord and admonish you; and to esteem them very highly in love for their works sake. (2.) To attend on the Word preached by them, as the Word of God, For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God. (3.) To pray for them and the success of their labours, Pray for us, &c. (4.) Not to receive light and malicious reports against them▪ Against an elder receive not an accusation but before two or three witnesses. (5.) To make a competent and comfortable provision for them, Let him that is taught in the word, communicate unto him that teacheth▪ in all good things.","segments":[{"text":"Their Duty is, (1.) To esteem and love them dearly for their works sake,","proofs":["1 Thessalonians 5:12–13"],"refs":[{"printed":"1 Thessalonians 5:12–13","osis":["1Thess.5.12-1Thess.5.13"]}],"note":null},{"text":"And we beseech you, Brethren, to know them which labour among you, and are over you in the Lord and admonish you; and to esteem them very highly in love for their works sake.","proofs":[],"refs":[],"note":null},{"text":"(2.) To attend on the Word preached by them, as the Word of God,","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God.","proofs":[],"refs":[],"note":null},{"text":"(3.) To pray for them and the success of their labours,","proofs":["Hebrews 13:18"],"refs":[{"printed":"Hebrews 13:18","osis":["Heb.13.18"]}],"note":null},{"text":"Pray for us,","proofs":[],"refs":[],"note":null},{"text":"&c. (4.) Not to receive light and malicious reports against them▪","proofs":["1 Timothy 5:19"],"refs":[{"printed":"1 Timothy 5:19","osis":["1Tim.5.19"]}],"note":null},{"text":"Against an elder receive not an accusation but before two or three witnesses.","proofs":[],"refs":[],"note":null},{"text":"(5.) To make a competent and comfortable provision for them,","proofs":["Galatians 6:6"],"refs":[{"printed":"Galatians 6:6","osis":["Gal.6.6"]}],"note":null},{"text":"Let him that is taught in the word, communicate unto him that teacheth▪ in all good things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Natural Parents to their Children?","answer":"It is their Duty, (1.) To be tenderly, but not fondly affectionate to, and tender over them, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? (2) To educate them for God, And ye fathers provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. (3) To restrain their Sins by Correction, The rod and reproof give wisdom, but a child left to himself, bringeth his mother to shame. (4.) To provide for their livelyhood, But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel. (5.) To pray dayly for them, And it was so when the days of their feasting were gone about, that Iob sent and sanctified them▪ and rose up early in the morning, and offered burnt-offerings according to the number of them all: For Iob said, it may be that my sons have sinned, and cursed God in their hearts: Thus did Job continually. (6.) To encourage them with endearing language in the way of Godliness, The words of King Lemuel, the prophesie that his mother taught him. What, my son! and what the son of my womb! and what the son of my vows! Give not thy strength unto women, nor thy wayes to that which destroyeth kings.","segments":[{"text":"It is their Duty, (1.) To be tenderly, but not fondly affectionate to, and tender over them,","proofs":["Isaiah 49:15"],"refs":[{"printed":"Isaiah 49:15","osis":["Isa.49.15"]}],"note":null},{"text":"Can a woman forget her sucking child, that she should not have compassion on the son of her womb?","proofs":[],"refs":[],"note":null},{"text":"(2) To educate them for God,","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"And ye fathers provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord.","proofs":[],"refs":[],"note":null},{"text":"(3) To restrain their Sins by Correction,","proofs":["Proverbs 29:15"],"refs":[{"printed":"Proverbs 29:15","osis":["Prov.29.15"]}],"note":null},{"text":"The rod and reproof give wisdom, but a child left to himself, bringeth his mother to shame.","proofs":[],"refs":[],"note":null},{"text":"(4.) To provide for their livelyhood,","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.","proofs":[],"refs":[],"note":null},{"text":"(5.) To pray dayly for them,","proofs":["Job 1:5"],"refs":[{"printed":"Job 1:5","osis":["Job.1.5"]}],"note":null},{"text":"And it was so when the days of their feasting were gone about, that Iob sent and sanctified them▪ and rose up early in the morning, and offered burnt-offerings according to the number of them all: For Iob said, it may be that my sons have sinned, and cursed God in their hearts: Thus did Job continually.","proofs":[],"refs":[],"note":null},{"text":"(6.) To encourage them with endearing language in the way of Godliness,","proofs":["Proverbs 31:1–3"],"refs":[{"printed":"Proverbs 31:1–3","osis":["Prov.31.1-Prov.31.3"]}],"note":null},{"text":"The words of King Lemuel, the prophesie that his mother taught him. What, my son! and what the son of my womb! and what the son of my vows! Give not thy strength unto women, nor thy wayes to that which destroyeth kings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Children to Parents?","answer":"Their Duty is, (1.) To obey them only in the Lord, Children obey your parents in the Lord. (2) To reverence and honour them, Ye shall fear every man his mother and his father, &c. (3.) To submit to their Reproofs and Corrections, Furthermore we have had fathers of our flesh, which corrected us, and we gave them reverence. (4.) To provide for them, if they be poor and needy, and we have ability, And Ioseph nourished his father and his brethren, and all his fathers houshold with bread, according to their families.","segments":[{"text":"Their Duty is, (1.) To obey them only in the Lord,","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null},{"text":"Children obey your parents in the Lord.","proofs":[],"refs":[],"note":null},{"text":"(2) To reverence and honour them,","proofs":["Leviticus 19:3"],"refs":[{"printed":"Leviticus 19:3","osis":["Lev.19.3"]}],"note":null},{"text":"Ye shall fear every man his mother and his father,","proofs":[],"refs":[],"note":null},{"text":"&c. (3.) To submit to their Reproofs and Corrections,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null},{"text":"Furthermore we have had fathers of our flesh, which corrected us, and we gave them reverence.","proofs":[],"refs":[],"note":null},{"text":"(4.) To provide for them, if they be poor and needy, and we have ability,","proofs":["Genesis 47:12"],"refs":[{"printed":"Genesis 47:12","osis":["Gen.47.12"]}],"note":null},{"text":"And Ioseph nourished his father and his brethren, and all his fathers houshold with bread, according to their families.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What shall Children do, when Parents abuse their Authority, by forbidding Duty or commanding Sin?","answer":"In such cases Children are to obey God rather than their Parents, But Peter and Iohn answered▪ and said unto them, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye. But yet to manage their refusals of Obedience with all Meekness and Humility.","segments":[{"text":"In such cases Children are to obey God rather than their Parents,","proofs":["Acts 4:19"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"note":null},{"text":"But Peter and Iohn answered▪ and said unto them, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye.","proofs":[],"refs":[],"note":null},{"text":"But yet to manage their refusals of Obedience with all Meekness and Humility.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first duty of Husbands to their Wives?","answer":"The first Duty, on which all other Duties depend, is cohabitation with them. Likewise ye husbands, dwell with them according to knowledge, &c. And nothing can make this Duty void, but a lawful divorce for Adultery, —But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, &c.","segments":[{"text":"The first Duty, on which all other Duties depend, is cohabitation with them.","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"Likewise ye husbands, dwell with them according to knowledge,","proofs":[],"refs":[],"note":null},{"text":"&c. And nothing can make this Duty void, but a lawful divorce for Adultery,","proofs":["Matthew 5:31–32"],"refs":[{"printed":"Matthew 5:31–32","osis":["Matt.5.31-Matt.5.32"]}],"note":null},{"text":"—But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the Husbands second Duty to his Wife?","answer":"True and hearty love to Soul and Body, Husbands love your wives, even as Christ also loved the church, and gave himself for it. Evidencing it self in careful provision for them, But he that is married, careth for the things of the world, how he may please his wife. But especially to their Souls in winning them to Christ, —Or how knowest thou, O man, whether thou shalt save thy wife? And building them up in Christ, Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindred.","segments":[{"text":"True and hearty love to Soul and Body,","proofs":["Ephesians 5:25"],"refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"note":null},{"text":"Husbands love your wives, even as Christ also loved the church, and gave himself for it.","proofs":[],"refs":[],"note":null},{"text":"Evidencing it self in careful provision for them,","proofs":["1 Corinthians 7:33"],"refs":[{"printed":"1 Corinthians 7:33","osis":["1Cor.7.33"]}],"note":null},{"text":"But he that is married, careth for the things of the world, how he may please his wife.","proofs":[],"refs":[],"note":null},{"text":"But especially to their Souls in winning them to Christ,","proofs":["1 Corinthians 7:16"],"refs":[{"printed":"1 Corinthians 7:16","osis":["1Cor.7.16"]}],"note":null},{"text":"—Or how knowest thou, O man, whether thou shalt save thy wife?","proofs":[],"refs":[],"note":null},{"text":"And building them up in Christ,","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindred.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Wives to their Husbands?","answer":"’Tis their Duty, (1.) To be in subjection to their own Husbands; Wives submit your selves unto your own husbands, as unto the Lord: For the husband is the head of the wife, even as Christ is the head of the Church. (2) To reverence them; —And the wife see that she reverence her husband. (3.) To express their Reverence in suitable Words and Actions; Even as Sarah obeyed Abraham, calling him, Lord, &c. (4.) To be faithful to them; She will do him good and not evil, all the dayes of her life. (5.) To adorn their Relation with meekness and quietness of Spirit; But let it be the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.","segments":[{"text":"’Tis their Duty, (1.) To be in subjection to their own Husbands;","proofs":["Ephesians 5:22–23"],"refs":[{"printed":"Ephesians 5:22–23","osis":["Eph.5.22-Eph.5.23"]}],"note":null},{"text":"Wives submit your selves unto your own husbands, as unto the Lord: For the husband is the head of the wife, even as Christ is the head of the Church.","proofs":[],"refs":[],"note":null},{"text":"(2) To reverence them;","proofs":["Ephesians 5:33"],"refs":[{"printed":"Ephesians 5:33","osis":["Eph.5.33"]}],"note":null},{"text":"—And the wife see that she reverence her husband.","proofs":[],"refs":[],"note":null},{"text":"(3.) To express their Reverence in suitable Words and Actions;","proofs":["1 Peter 3:6"],"refs":[{"printed":"1 Peter 3:6","osis":["1Pet.3.6"]}],"note":null},{"text":"Even as Sarah obeyed Abraham, calling him, Lord,","proofs":[],"refs":[],"note":null},{"text":"&c. (4.) To be faithful to them;","proofs":["Proverbs 31:12"],"refs":[{"printed":"Proverbs 31:12","osis":["Prov.31.12"]}],"note":null},{"text":"She will do him good and not evil, all the dayes of her life.","proofs":[],"refs":[],"note":null},{"text":"(5.) To adorn their Relation with meekness and quietness of Spirit;","proofs":["1 Peter 3:4"],"refs":[{"printed":"1 Peter 3:4","osis":["1Pet.3.4"]}],"note":null},{"text":"But let it be the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Servants to their Masters?","answer":"’Tis their Duty, (1.) To be faithful in all things committed to their charge; Not purloining, but shewing all good fidelity, &c. (2.) To honour them in all respectful Words and Carriages; Let as many servants as are under the yoke, count their own masters worthy of all honour, &c. (3.) To bear patiently their rebukes; Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thank-worthy, if a man for conscience toward God, endure grief, suffering wrongfully.","segments":[{"text":"’Tis their Duty, (1.) To be faithful in all things committed to their charge;","proofs":["Titus 2:10"],"refs":[{"printed":"Titus 2:10","osis":["Titus.2.10"]}],"note":null},{"text":"Not purloining, but shewing all good fidelity,","proofs":[],"refs":[],"note":null},{"text":"&c. (2.) To honour them in all respectful Words and Carriages;","proofs":["1 Timothy 6:1"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null},{"text":"Let as many servants as are under the yoke, count their own masters worthy of all honour,","proofs":[],"refs":[],"note":null},{"text":"&c. (3.) To bear patiently their rebukes;","proofs":["1 Peter 2:18–19"],"refs":[{"printed":"1 Peter 2:18–19","osis":["1Pet.2.18-1Pet.2.19"]}],"note":null},{"text":"Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thank-worthy, if a man for conscience toward God, endure grief, suffering wrongfully.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Duty of Masters to their Servants?","answer":"Their first Duty is to rule over them with gentleness, and not with terrour and rigour; And ye masters, do the same things unto them, forbearing threatning: Knowing that your master also is in heaven▪ neither is there respect of persons with him.","segments":[{"text":"Their first Duty is to rule over them with gentleness, and not with terrour and rigour;","proofs":["Ephesians 6:9"],"refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"note":null},{"text":"And ye masters, do the same things unto them, forbearing threatning: Knowing that your master also is in heaven▪ neither is there respect of persons with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Duty of Masters to their Servants?","answer":"To pay them their Wages fully and without delay▪ Thou shalt not oppress an hired servant that is peer and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor, and setteth his heart upon it, lest he cry against thee unto the Lord, and it be sin unto thee. And to provide Food for them convenient; And thou shalt have goats-milk enough for thy food, for the food of thy houshold, and for the maintenance for thy maidens.","segments":[{"text":"To pay them their Wages fully and without delay▪","proofs":["Deuteronomy 24:14–15"],"refs":[{"printed":"Deuteronomy 24:14–15","osis":["Deut.24.14-Deut.24.15"]}],"note":null},{"text":"Thou shalt not oppress an hired servant that is peer and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor, and setteth his heart upon it, lest he cry against thee unto the Lord, and it be sin unto thee.","proofs":[],"refs":[],"note":null},{"text":"And to provide Food for them convenient;","proofs":["Proverbs 27:27"],"refs":[{"printed":"Proverbs 27:27","osis":["Prov.27.27"]}],"note":null},{"text":"And thou shalt have goats-milk enough for thy food, for the food of thy houshold, and for the maintenance for thy maidens.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Duty of Masters to their Servants?","answer":"The third and principal Duty is to engage them as much as in them lies, to the wayes of God, and Duties of Religion, as Abraham did, For I know him that he will command his children, and his houshold after him, and they shall keep the way of the Lord, &c. And Ioshua, —But as for me and my house, we will serve the Lord.","segments":[{"text":"The third and principal Duty is to engage them as much as in them lies, to the wayes of God, and Duties of Religion, as Abraham did,","proofs":["Genesis 18:19"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"note":null},{"text":"For I know him that he will command his children, and his houshold after him, and they shall keep the way of the Lord,","proofs":[],"refs":[],"note":null},{"text":"&c. And Ioshua,","proofs":["Joshua 24:15"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"note":null},{"text":"—But as for me and my house, we will serve the Lord.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":68,"title":"Of the sixth Commandment","part":null,"questions":[67,68,69],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the sixth Commandment?","answer":"The sixth Commandment is, [Thou shalt not kill.]","segments":[{"text":"The sixth Commandment is, [Thou shalt not kill.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the sixth Commandment?","answer":"The sixth Commandment requireth all lawful endeavours to preserve our own life, and the life of others.","segments":[{"text":"The sixth Commandment requireth all lawful endeavours to preserve our own life, and the life of others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the sixth Commandment?","answer":"The sixth Commandment forbiddeth the taking away of our own life, or the life of our Neighbour unjustly, or whatsoever tendeth thereunto.","segments":[{"text":"The sixth Commandment forbiddeth the taking away of our own life, or the life of our Neighbour unjustly, or whatsoever tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the natural order of these Commandments in the second Table?","answer":"In these Commands God begins with the nearest concern of Man, which is Life, —Skin for skin, yea all that a man hath, will he give for his life. Next to that his Command guards his nearest Relative, from whom the best outward comfort is to rise, his Wife ▪ And they twain shall be one flesh, &c. After that his good Name, which is very precious to him ▪ A good name is better than precious oyntment. And then his Goods, which support his life, For behold, the Lord, the Lord of hasts, doth take away from Ierusalem, and from Iudah, the stay and the staff, the whole stay of bread, and the whole stay of water.","segments":[{"text":"In these Commands God begins with the nearest concern of Man, which is Life,","proofs":["Job 2:4"],"refs":[{"printed":"Job 2:4","osis":["Job.2.4"]}],"note":null},{"text":"—Skin for skin, yea all that a man hath, will he give for his life.","proofs":[],"refs":[],"note":null},{"text":"Next to that his Command guards his nearest Relative, from whom the best outward comfort is to rise, his Wife ▪","proofs":["Mark 10:8"],"refs":[{"printed":"Mark 10:8","osis":["Mark.10.8"]}],"note":null},{"text":"And they twain shall be one flesh,","proofs":[],"refs":[],"note":null},{"text":"&c. After that his good Name, which is very precious to him ▪","proofs":["Ecclesiastes 7:1"],"refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"note":null},{"text":"A good name is better than precious oyntment.","proofs":[],"refs":[],"note":null},{"text":"And then his Goods, which support his life,","proofs":["Isaiah 3:1"],"refs":[{"printed":"Isaiah 3:1","osis":["Isa.3.1"]}],"note":null},{"text":"For behold, the Lord, the Lord of hasts, doth take away from Ierusalem, and from Iudah, the stay and the staff, the whole stay of bread, and the whole stay of water.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How far doth this Command extend it self?","answer":"It prohibits all Cruelty, and commands all Help, Care, and Pity, so far as Mens hearts and hands can go, for the relief and preservation of others, —But thy commandment is exceeding broad.","segments":[{"text":"It prohibits all Cruelty, and commands all Help, Care, and Pity, so far as Mens hearts and hands can go, for the relief and preservation of others,","proofs":["Psalm 119:96"],"refs":[{"printed":"Psalm 119:96","osis":["Ps.119.96"]}],"note":null},{"text":"—But thy commandment is exceeding broad.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Command respect only the outward action, or also the inward passion of the Soul?","answer":"It respects and bridles the inward Passion of the Soul, as well as outward Actions; as Hatred, Whosoever hateth his brother is a murderer, &c. And causless Anger, But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment, &c.","segments":[{"text":"It respects and bridles the inward Passion of the Soul, as well as outward Actions; as Hatred,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null},{"text":"Whosoever hateth his brother is a murderer,","proofs":[],"refs":[],"note":null},{"text":"&c. And causless Anger,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null},{"text":"But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Command only respect the lives of others?","answer":"No, it primarily respects our own lives, and forbids us all things that tend to the shortening and ruin of them, For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church.","segments":[{"text":"No, it primarily respects our own lives, and forbids us all things that tend to the shortening and ruin of them,","proofs":["Ephesians 5:29"],"refs":[{"printed":"Ephesians 5:29","osis":["Eph.5.29"]}],"note":null},{"text":"For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways may men sin against this Command, with respect to their own lives?","answer":"A Man sinneth against his own Life, not only by destroying himself, as the Jaylour would have done. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled; But by refusing Food or Physick to preserve Life, or macerating our Bodies with excessive Sorrows. —But the sorrow of the world worketh death, or envy at others felicity: —But envy the rottenness of the bones.","segments":[{"text":"A Man sinneth against his own Life, not only by destroying himself, as the Jaylour would have done.","proofs":["Acts 16:27"],"refs":[{"printed":"Acts 16:27","osis":["Acts.16.27"]}],"note":null},{"text":"And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled;","proofs":[],"refs":[],"note":null},{"text":"But by refusing Food or Physick to preserve Life, or macerating our Bodies with excessive Sorrows.","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null},{"text":"—But the sorrow of the world worketh death, or envy at others felicity:","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null},{"text":"—But envy the rottenness of the bones.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are men guilty of murther with respect to others?","answer":"Murther with respect to others, may be either with relation to their Bodies; Whoso killeth any person, the murtherer shall be put to death, &c. Or to their Souls, which is the most heinous murder in the World; When I say unto the wicked, thou shalt surely dye, and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life; the same wicked man shall dye in his iniquity; but his blood will I require at thine hand.","segments":[{"text":"Murther with respect to others, may be either with relation to their Bodies;","proofs":["Numbers 35:30"],"refs":[{"printed":"Numbers 35:30","osis":["Num.35.30"]}],"note":null},{"text":"Whoso killeth any person, the murtherer shall be put to death,","proofs":[],"refs":[],"note":null},{"text":"&c. Or to their Souls, which is the most heinous murder in the World;","proofs":["Ezekiel 3:18"],"refs":[{"printed":"Ezekiel 3:18","osis":["Ezek.3.18"]}],"note":null},{"text":"When I say unto the wicked, thou shalt surely dye, and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life; the same wicked man shall dye in his iniquity; but his blood will I require at thine hand.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all destruction of anothers Life, murder in the account of God?","answer":"No, it is not, if the Life of a Person be taken away in the course of Justice ▪ Whoso sheddeth mans blood, by man shall his blood be shed. Or in a just and necessary War, Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty. Or by pure Accident, As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he dye, he shall flee unto one of those cities, and live. Or in self defence, If a thief be found breaking up, and be smitten that he dye, there shall no blood be shed for him.","segments":[{"text":"No, it is not, if the Life of a Person be taken away in the course of Justice ▪","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null},{"text":"Whoso sheddeth mans blood, by man shall his blood be shed.","proofs":[],"refs":[],"note":null},{"text":"Or in a just and necessary War,","proofs":["Judges 5:23"],"refs":[{"printed":"Judges 5:23","osis":["Judg.5.23"]}],"note":null},{"text":"Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.","proofs":[],"refs":[],"note":null},{"text":"Or by pure Accident,","proofs":["Deuteronomy 19:5"],"refs":[{"printed":"Deuteronomy 19:5","osis":["Deut.19.5"]}],"note":null},{"text":"As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he dye, he shall flee unto one of those cities, and live.","proofs":[],"refs":[],"note":null},{"text":"Or in self defence,","proofs":["Exodus 22:2"],"refs":[{"printed":"Exodus 22:2","osis":["Exod.22.2"]}],"note":null},{"text":"If a thief be found breaking up, and be smitten that he dye, there shall no blood be shed for him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no other way of breaking this Command?","answer":"Yes, there is: Innocents may be murdered under the forms and solemnities both of Justice and Religion. So Naboth was murdered by Iezebel, They proclaimed a fast, and sit Naboth on high among the people. And there came in two men children of Belial, and sat before him: And the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the King. Then they carried him forth out of the city, and stoned him with stones that he dyed. And the Martyrs by bloody Papists. And this strongly proves a day of Judgment ▪ And moreover, I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose, and for every work.","segments":[{"text":"Yes, there is: Innocents may be murdered under the forms and solemnities both of Justice and Religion. So Naboth was murdered by Iezebel,","proofs":["1 Kings 21:12–13"],"refs":[{"printed":"1 Kings 21:12–13","osis":["1Kgs.21.12-1Kgs.21.13"]}],"note":null},{"text":"They proclaimed a fast, and sit Naboth on high among the people. And there came in two men children of Belial, and sat before him: And the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the King. Then they carried him forth out of the city, and stoned him with stones that he dyed.","proofs":[],"refs":[],"note":null},{"text":"And the Martyrs by bloody Papists. And this strongly proves a day of Judgment ▪","proofs":["Ecclesiastes 3:16–17"],"refs":[{"printed":"Ecclesiastes 3:16–17","osis":["Eccl.3.16-Eccl.3.17"]}],"note":null},{"text":"And moreover, I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose, and for every work.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Duels forbidden in this Commandment?","answer":"Yes▪ they are, for whatever point of Honour be touched, or whatever Provocation be given, we are not to be our own avengers; Dearly beloved, avenge not your selves, &c.","segments":[{"text":"Yes▪ they are, for whatever point of Honour be touched, or whatever Provocation be given, we are not to be our own avengers;","proofs":["Romans 12:19"],"refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"note":null},{"text":"Dearly beloved, avenge not your selves,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference hence?","answer":"That we have great cause to bless God for his protecting Law, and for Humane Laws grounded upon his Law for the protection of our Lives; —For he is the minister of God, a revenger to execute wrath, upon him that doth evil.","segments":[{"text":"That we have great cause to bless God for his protecting Law, and for Humane Laws grounded upon his Law for the protection of our Lives;","proofs":["Romans 13:4"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null},{"text":"—For he is the minister of God, a revenger to execute wrath, upon him that doth evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference hence?","answer":"That all that are guilty of this Sin, have great cause to be humbled and afflicted: For it’s a crying Sin, —The voice of thy brothers blood cryeth unto me from the ground. Yet not to despair of Mercy upon true Repentance. Manasseth shed innocent blood, and yet was pardoned upon Repentance, Moreover Manasseth shed innocent blood very much, till he had filled Ierusalem from one end to another, &c.","segments":[{"text":"That all that are guilty of this Sin, have great cause to be humbled and afflicted: For it’s a crying Sin,","proofs":["Genesis 4:10"],"refs":[{"printed":"Genesis 4:10","osis":["Gen.4.10"]}],"note":null},{"text":"—The voice of thy brothers blood cryeth unto me from the ground.","proofs":[],"refs":[],"note":null},{"text":"Yet not to despair of Mercy upon true Repentance. Manasseth shed innocent blood, and yet was pardoned upon Repentance,","proofs":["2 Kings 21:16"],"refs":[{"printed":"2 Kings 21:16","osis":["2Kgs.21.16"]}],"note":null},{"text":"Moreover Manasseth shed innocent blood very much, till he had filled Ierusalem from one end to another,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference hence?","answer":"Let all Men watch against Pride, Passion, Malice and Revenge, the Sins of the Heart, from which this horrid Sin proceeds ▪ — For out of the heart proceed evil thoughts, murders, &c.","segments":[{"text":"Let all Men watch against Pride, Passion, Malice and Revenge, the Sins of the Heart, from which this horrid Sin proceeds ▪","proofs":["Matthew 15:18–19"],"refs":[{"printed":"Matthew 15:18–19","osis":["Matt.15.18-Matt.15.19"]}],"note":null},{"text":"— For out of the heart proceed evil thoughts, murders,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":69,"title":"Of the seventh Commandment","part":null,"questions":[70,71,72],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the seventh Commandment?","answer":"The seventh Commandment is, [Thou shalt not commit Adultery]▪","segments":[{"text":"The seventh Commandment is, [Thou shalt not commit Adultery]▪","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the seventh Commandment?","answer":"The seventh Commandment requireth the preservation of our own and our Neighbours chastity in heart, speech, and behaviour.","segments":[{"text":"The seventh Commandment requireth the preservation of our own and our Neighbours chastity in heart, speech, and behaviour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the seventh Commandment?","answer":"The seventh Commandment forbiddeth all unchast thoughts, words and actions.","segments":[{"text":"The seventh Commandment forbiddeth all unchast thoughts, words and actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first Duty required in this Commandment?","answer":"The first Duty required in this Commandment is▪ the preservation of our own Chastity in heart, lip, and life; For this is the will of God, even your sanctification, that ye should abstain from fornication. That every one of you should know how to possess his vessel in sanctification and honour. And Let no corrupt communication proceed out of your mouth, &c.","segments":[{"text":"The first Duty required in this Commandment is▪ the preservation of our own Chastity in heart, lip, and life;","proofs":["1 Thessalonians 4:3–4"],"refs":[{"printed":"1 Thessalonians 4:3–4","osis":["1Thess.4.3-1Thess.4.4"]}],"note":null},{"text":"For this is the will of God, even your sanctification, that ye should abstain from fornication. That every one of you should know how to possess his vessel in sanctification and honour.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Ephesians 4:29"],"refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"note":null},{"text":"Let no corrupt communication proceed out of your mouth,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must we preserve our own Chastity?","answer":"Because our Bodies are, or ought to be the Temples of the Holy Ghost; Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid. What know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? And it is the express charge of God that they be kept pure and clean, For this is the will of God, even your sanctification, that ye should abstain from fornication. That every one of you should know how to possess his vessel in sanctification and honour.","segments":[{"text":"Because our Bodies are, or ought to be the Temples of the Holy Ghost;","proofs":["1 Corinthians 6:15, 19"],"refs":[{"printed":"1 Corinthians 6:15, 19","osis":["1Cor.6.15","1Cor.6.19"]}],"note":null},{"text":"Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid. What know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own?","proofs":[],"refs":[],"note":null},{"text":"And it is the express charge of God that they be kept pure and clean,","proofs":["1 Thessalonians 4:3–4"],"refs":[{"printed":"1 Thessalonians 4:3–4","osis":["1Thess.4.3-1Thess.4.4"]}],"note":null},{"text":"For this is the will of God, even your sanctification, that ye should abstain from fornication. That every one of you should know how to possess his vessel in sanctification and honour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Reason?","answer":"The second Reason is, because of the evil of it to our selves: As (1.) It injures the Body, —He that committeth fornication, sinneth against his own body. (2.) It levels us with the Heathen, This I say therefore, and testifie in the Lord, that ye henceforth walk not as other Gentiles walk, —Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. (3.) Dishonours our Names; But whoso committeth adultery with a woman, —a wound and dishonour shall he get, &c. (4.) Scatters our Estates, Lest strangers be filled with thy wealth, and thy labours be in the house of strangers. (5.) Destroyeth the Soul; —He that doth it, destroyeth his own soul.","segments":[{"text":"The second Reason is, because of the evil of it to our selves: As (1.) It injures the Body,","proofs":["1 Corinthians 6:18"],"refs":[{"printed":"1 Corinthians 6:18","osis":["1Cor.6.18"]}],"note":null},{"text":"—He that committeth fornication, sinneth against his own body.","proofs":[],"refs":[],"note":null},{"text":"(2.) It levels us with the Heathen,","proofs":["Ephesians 4:17, 19"],"refs":[{"printed":"Ephesians 4:17, 19","osis":["Eph.4.17","Eph.4.19"]}],"note":null},{"text":"This I say therefore, and testifie in the Lord, that ye henceforth walk not as other Gentiles walk, —Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.","proofs":[],"refs":[],"note":null},{"text":"(3.) Dishonours our Names;","proofs":["Proverbs 6:32–33"],"refs":[{"printed":"Proverbs 6:32–33","osis":["Prov.6.32-Prov.6.33"]}],"note":null},{"text":"But whoso committeth adultery with a woman, —a wound and dishonour shall he get,","proofs":[],"refs":[],"note":null},{"text":"&c. (4.) Scatters our Estates,","proofs":["Proverbs 5:10"],"refs":[{"printed":"Proverbs 5:10","osis":["Prov.5.10"]}],"note":null},{"text":"Lest strangers be filled with thy wealth, and thy labours be in the house of strangers.","proofs":[],"refs":[],"note":null},{"text":"(5.) Destroyeth the Soul;","proofs":["Proverbs 6:32"],"refs":[{"printed":"Proverbs 6:32","osis":["Prov.6.32"]}],"note":null},{"text":"—He that doth it, destroyeth his own soul.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Age is most incident to this Sin?","answer":"The Youthful Age is most apt to be drawn into this Sin; And behold among the simple ones▪ I discerned among the youths, a young man void of understanding. And Flu also youthful lusts, &c.","segments":[{"text":"The Youthful Age is most apt to be drawn into this Sin;","proofs":["Proverbs 7:7"],"refs":[{"printed":"Proverbs 7:7","osis":["Prov.7.7"]}],"note":null},{"text":"And behold among the simple ones▪ I discerned among the youths, a young man void of understanding.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["2 Timothy 2:22"],"refs":[{"printed":"2 Timothy 2:22","osis":["2Tim.2.22"]}],"note":null},{"text":"Flu also youthful lusts,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How far doth this Command extend it self?","answer":"It extends it self to the Heart, Mind and Fancy, as well as to the Body and external Actions, But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery with her already in his heart.","segments":[{"text":"It extends it self to the Heart, Mind and Fancy, as well as to the Body and external Actions,","proofs":["Matthew 5:28"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":null},{"text":"But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery with her already in his heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the usual inducements to this Sin?","answer":"The usual inducements to this Sin are, (1.) Idleness and fulness of the Creatures, Behold, this was the iniquity of thy sister Sodom; Pride, fulness of bread, and abundance of idleness was in her, and in her daughters, &c. (2.) Wanton Gestures, Moreover, the Lord saith, because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet. (3.) Filthy Communication, Neither filthiness, nor foolish talking, nor jesting, which are not convenient, &c.","segments":[{"text":"The usual inducements to this Sin are, (1.) Idleness and fulness of the Creatures,","proofs":["Ezekiel 16:49–50"],"refs":[{"printed":"Ezekiel 16:49–50","osis":["Ezek.16.49-Ezek.16.50"]}],"note":null},{"text":"Behold, this was the iniquity of thy sister Sodom; Pride, fulness of bread, and abundance of idleness was in her, and in her daughters, &c. (2.) Wanton Gestures,","proofs":["Isaiah 3:16"],"refs":[{"printed":"Isaiah 3:16","osis":["Isa.3.16"]}],"note":null},{"text":"Moreover, the Lord saith, because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet.","proofs":[],"refs":[],"note":null},{"text":"(3.) Filthy Communication,","proofs":["Ephesians 5:4"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"note":null},{"text":"Neither filthiness, nor foolish talking, nor jesting, which are not convenient,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Remedy against this sin?","answer":"The first Remedy and the most effectual is, to get the Spirit of God within us, to sanctifie and rule us, — Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.","segments":[{"text":"The first Remedy and the most effectual is, to get the Spirit of God within us, to sanctifie and rule us,","proofs":["Galatians 5:16"],"refs":[{"printed":"Galatians 5:16","osis":["Gal.5.16"]}],"note":null},{"text":"— Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Remedy?","answer":"The keeping of a strict watch over the Heart, Keep thy heart with all diligence, &c. And over the external Senses. I made a covenant with mine eyes: why then should I think upon a maid?","segments":[{"text":"The keeping of a strict watch over the Heart,","proofs":["Proverbs 4:23"],"refs":[{"printed":"Proverbs 4:23","osis":["Prov.4.23"]}],"note":null},{"text":"Keep thy heart with all diligence,","proofs":[],"refs":[],"note":null},{"text":"&c. And over the external Senses.","proofs":["Job 31:1"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"note":null},{"text":"I made a covenant with mine eyes: why then should I think upon a maid?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Remedy against it?","answer":"Deep and serious consideration of the danger of this Sin, and what God threatens against Adulterers, —Whoremongers and adulterers God will judge. —Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate —shall inherit the kingdom of God. And how he describes them, The mouth of strange women is a deep pit; he that is abhorred of the Lord shall fact therein.","segments":[{"text":"Deep and serious consideration of the danger of this Sin, and what God threatens against Adulterers,","proofs":["Hebrews 13:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"note":null},{"text":"—Whoremongers and adulterers God will judge.","proofs":["1 Corinthians 6:9–10"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]}],"note":null},{"text":"—Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate —shall inherit the kingdom of God.","proofs":[],"refs":[],"note":null},{"text":"And how he describes them,","proofs":["Proverbs 22:14"],"refs":[{"printed":"Proverbs 22:14","osis":["Prov.22.14"]}],"note":null},{"text":"The mouth of strange women is a deep pit;","proofs":[],"refs":[],"note":null},{"text":"he that is abhorred of the Lord shall fact therein.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Remedy against it?","answer":"Prayer, Turn away mine eyes from beholding vanity, &c. And to evidence our sincerity in Prayer, we must study to shun all occasions of this Sin, I was also upright before him: and I kept my self from mine iniquity.","segments":[{"text":"Prayer,","proofs":["Psalm 119:37"],"refs":[{"printed":"Psalm 119:37","osis":["Ps.119.37"]}],"note":null},{"text":"Turn away mine eyes from beholding vanity,","proofs":[],"refs":[],"note":null},{"text":"&c. And to evidence our sincerity in Prayer, we must study to shun all occasions of this Sin,","proofs":["Psalm 18:23"],"refs":[{"printed":"Psalm 18:23","osis":["Ps.18.23"]}],"note":null},{"text":"I was also upright before him: and I kept my self from mine iniquity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference hence?","answer":"What cause those have to bless God, that have been kept from this Sin; though the best ought to be humbled for their heart pollutions.","segments":[{"text":"What cause those have to bless God, that have been kept from this Sin; though the best ought to be humbled for their heart pollutions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"Let it warn Parents to do what in them lyes to prevent the ruin of their Children by this Sin, (1.) By filling their heads and hands with lawful business. (2.) By serious Admonitions and Prayers for them. (3.) By keeping them from vain and tempting Company. (4.) By disposing them seasonably in suitable Marriage.","segments":[{"text":"Let it warn Parents to do what in them lyes to prevent the ruin of their Children by this Sin, (1.) By filling their heads and hands with lawful business. (2.) By serious Admonitions and Prayers for them. (3.) By keeping them from vain and tempting Company. (4.) By disposing them seasonably in suitable Marriage.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference from hence?","answer":"Let those that are defiled with this Sin, repent seriously of it, as David did, Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce. And apply the Blood of Christ by Faith; for in so doing, it may be pardoned, And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus Christ, and by the spirit of our God.","segments":[{"text":"Let those that are defiled with this Sin, repent seriously of it, as David did,","proofs":["Psalm 51:8"],"refs":[{"printed":"Psalm 51:8","osis":["Ps.51.8"]}],"note":null},{"text":"Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce.","proofs":[],"refs":[],"note":null},{"text":"And apply the Blood of Christ by Faith; for in so doing, it may be pardoned,","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus Christ, and by the spirit of our God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":70,"title":"Of the eighth Commandment","part":null,"questions":[73,74,75],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the eighth Commandment?","answer":"The eighth Commandment is, [Thou shalt not steal.]","segments":[{"text":"The eighth Commandment is, [Thou shalt not steal.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the eighth Commandment?","answer":"The eighth Commandment requireth the lawful procuring and furthering the Wealth, and outward Estate of our selves, and others.","segments":[{"text":"The eighth Commandment requireth the lawful procuring and furthering the Wealth, and outward Estate of our selves, and others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the eighth Commandment?","answer":"The eighth Commandment forbiddeth whatsoever doth or may, unjustly hinder our own, or our Neighbours Wealth, or outward Estate.","segments":[{"text":"The eighth Commandment forbiddeth whatsoever doth or may, unjustly hinder our own, or our Neighbours Wealth, or outward Estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is presupposed in this Commandment?","answer":"It presupposeth that God hath given every Man a propriety in his Estate, and that no Mans Goods are common to others, except by his consent in times and cases extraordinary, And all that believed were together, and had all things common.","segments":[{"text":"It presupposeth that God hath given every Man a propriety in his Estate, and that no Mans Goods are common to others, except by his consent in times and cases extraordinary,","proofs":["Acts 2:44"],"refs":[{"printed":"Acts 2:44","osis":["Acts.2.44"]}],"note":null},{"text":"And all that believed were together, and had all things common.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in this Commandment?","answer":"It requires of every Man diligence in a lawful Calling, to get and preserve an Estate for his own and others good, —He that gathereth by labour, shall increase. —But rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.","segments":[{"text":"It requires of every Man diligence in a lawful Calling, to get and preserve an Estate for his own and others good,","proofs":["Proverbs 13:11"],"refs":[{"printed":"Proverbs 13:11","osis":["Prov.13.11"]}],"note":null},{"text":"—He that gathereth by labour, shall increase.","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"—But rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is required in this Commandment?","answer":"It requires us not only to get and keep the things of the World in a lawful manner, but to distribute and communicate them to those that are in want, and not cast them into temptations of sin or inevitable ruin, And if thou draw out thy soul to the hungry, and satisfie the afflicted soul: then shall thy light rise in obscurity, and thy darkness be as the noon-day. But whoso hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?","segments":[{"text":"It requires us not only to get and keep the things of the World in a lawful manner, but to distribute and communicate them to those that are in want, and not cast them into temptations of sin or inevitable ruin,","proofs":["Isaiah 58:10"],"refs":[{"printed":"Isaiah 58:10","osis":["Isa.58.10"]}],"note":null},{"text":"And if thou draw out thy soul to the hungry, and satisfie the afflicted soul: then shall thy light rise in obscurity, and thy darkness be as the noon-day.","proofs":["1 John 3:17"],"refs":[{"printed":"1 John 3:17","osis":["1John.3.17"]}],"note":null},{"text":"But whoso hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is required in this Commandment?","answer":"It requires in every Man a publick Spirit to procure and promote the good and prosperity of others, Let no man seek his own; but every man anothers wealth.","segments":[{"text":"It requires in every Man a publick Spirit to procure and promote the good and prosperity of others,","proofs":["1 Corinthians 10:24"],"refs":[{"printed":"1 Corinthians 10:24","osis":["1Cor.10.24"]}],"note":null},{"text":"Let no man seek his own; but every man anothers wealth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is required in this Command?","answer":"It requires restitution of all Goods unjustly gotten, or taken from others, Then it shall be because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, &c. And the restoring of Pawns and Pledges, when it’s due, And hath not oppressed any, but hath restored to the debtor his pledge, &c. Or things lost, if we can discover the true Owners.","segments":[{"text":"It requires restitution of all Goods unjustly gotten, or taken from others,","proofs":["Leviticus 6:4"],"refs":[{"printed":"Leviticus 6:4","osis":["Lev.6.4"]}],"note":null},{"text":"Then it shall be because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten,","proofs":[],"refs":[],"note":null},{"text":"&c. And the restoring of Pawns and Pledges, when it’s due,","proofs":["Ezekiel 18:7"],"refs":[{"printed":"Ezekiel 18:7","osis":["Ezek.18.7"]}],"note":null},{"text":"And hath not oppressed any, but hath restored to the debtor his pledge,","proofs":[],"refs":[],"note":null},{"text":"&c. Or things lost, if we can discover the true Owners.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Sin forbidden in this Command?","answer":"It forbids all couzening and cheating of others in our dealings and civil commerce with them, That no man go beyond and defraud his brother in any matter, &c. A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruin.","segments":[{"text":"It forbids all couzening and cheating of others in our dealings and civil commerce with them,","proofs":["1 Thessalonians 4:6"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"That no man go beyond and defraud his brother in any matter,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Proverbs 26:28"],"refs":[{"printed":"Proverbs 26:28","osis":["Prov.26.28"]}],"note":null},{"text":"A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second thing forbidden in this Command?","answer":"It forbids all exaction and oppression of our Neighbour, by going beyond them, or working on their necessities, or detaining their dues; And if thou sell ought unto thy neighbour, or burest ought of thy neighbours hand, ye shall not oppress one another. Be not a witness against thy neighbour without cause: and deceive not with thy lips. Say not, I will do so to him, as he hath done to me. I will render to the man according to his work.","segments":[{"text":"It forbids all exaction and oppression of our Neighbour, by going beyond them, or working on their necessities, or detaining their dues;","proofs":["Leviticus 25:14"],"refs":[{"printed":"Leviticus 25:14","osis":["Lev.25.14"]}],"note":null},{"text":"And if thou sell ought unto thy neighbour, or burest ought of thy neighbours hand, ye shall not oppress one another.","proofs":["Proverbs 24:28–29"],"refs":[{"printed":"Proverbs 24:28–29","osis":["Prov.24.28-Prov.24.29"]}],"note":null},{"text":"Be not a witness against thy neighbour without cause: and deceive not with thy lips. Say not, I will do so to him, as he hath done to me. I will render to the man according to his work.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third thing forbidden in this Command?","answer":"It forbids all unlawful Weights and Measures, which is no better than Theft in Gods account, Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I count them pure with the wicked ballances, and with the bag of deceitful weights?","segments":[{"text":"It forbids all unlawful Weights and Measures, which is no better than Theft in Gods account,","proofs":["Micah 6:10–11"],"refs":[{"printed":"Micah 6:10–11","osis":["Mic.6.10-Mic.6.11"]}],"note":null},{"text":"Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I count them pure with the wicked ballances, and with the bag of deceitful weights?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Sin forbidden in this Command?","answer":"It forbids all Family frauds by Children, Whoso robbeth his father, or his mother, and saith, it is no transgression, the same is the companion of a destroyer. Or Servants, Exhort servants to be obedient unto their own masters, —Not purloining, but shewing all good fidelity, &c.","segments":[{"text":"It forbids all Family frauds by Children,","proofs":["Proverbs 28:24"],"refs":[{"printed":"Proverbs 28:24","osis":["Prov.28.24"]}],"note":null},{"text":"Whoso robbeth his father, or his mother, and saith, it is no transgression, the same is the companion of a destroyer.","proofs":[],"refs":[],"note":null},{"text":"Or Servants,","proofs":["Titus 2:9–10"],"refs":[{"printed":"Titus 2:9–10","osis":["Titus.2.9-Titus.2.10"]}],"note":null},{"text":"Exhort servants to be obedient unto their own masters, —Not purloining, but shewing all good fidelity,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fifth thing forbidden in this Command?","answer":"It forbids all tempting of, or encouraging others to defraud those who have any trust committed to them, When thou sawest a thief, then thou consentedst with him. Whoso is partner with a thief, hateth his own soul, &c.","segments":[{"text":"It forbids all tempting of, or encouraging others to defraud those who have any trust committed to them,","proofs":["Psalm 50:18"],"refs":[{"printed":"Psalm 50:18","osis":["Ps.50.18"]}],"note":null},{"text":"When thou sawest a thief, then thou consentedst with him.","proofs":["Proverbs 29:24"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"note":null},{"text":"Whoso is partner with a thief, hateth his own soul,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the sixth thing forbidden in this Command?","answer":"It forbids the taking away of anothers Goods by open Robbery by Sea or Land, —And the robber swalloweth up their substance. Or clandestinely and privately, But let none of you suffer as a murderer, or as a thief, &c.","segments":[{"text":"It forbids the taking away of anothers Goods by open Robbery by Sea or Land,","proofs":["Job 5:5"],"refs":[{"printed":"Job 5:5","osis":["Job.5.5"]}],"note":null},{"text":"—And the robber swalloweth up their substance.","proofs":[],"refs":[],"note":null},{"text":"Or clandestinely and privately,","proofs":["1 Peter 4:15"],"refs":[{"printed":"1 Peter 4:15","osis":["1Pet.4.15"]}],"note":null},{"text":"But let none of you suffer as a murderer, or as a thief,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the danger of this sin?","answer":"It brings Mens Souls, Bodies and Estates under the Curse of God, Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off, as on this side, according to it: —I will bring it forth saith the Lord of hosts, and it shall enter into the house of the thief, &c.","segments":[{"text":"It brings Mens Souls, Bodies and Estates under the Curse of God,","proofs":["Zechariah 5:3–4"],"refs":[{"printed":"Zechariah 5:3–4","osis":["Zech.5.3-Zech.5.4"]}],"note":null},{"text":"Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off, as on this side, according to it: —I will bring it forth saith the Lord of hosts, and it shall enter into the house of the thief,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction hence?","answer":"Let all that are guilty of this sin repent, and restore, as they expect Mercy from God, Let him that stole, steal no more, &c. And Zacheus stood, and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have taken away any thing from any man by false accusation, I restore him four fold.","segments":[{"text":"Let all that are guilty of this sin repent, and restore, as they expect Mercy from God,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"Let him that stole, steal no more,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Luke 19:8"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"note":null},{"text":"And Zacheus stood, and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have taken away any thing from any man by false accusation, I restore him four fold.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference from hence?","answer":"To excite all to whom God hath given a competency of the things of the World, that they bless God for keeping them from the temptations of this sin, —Give me neither poverty nor riches, feed me with food convenient for me: lest I be full and deny thee, and say, who is the Lord? or lest I be poor and steal, and take the name of my God in vain.","segments":[{"text":"To excite all to whom God hath given a competency of the things of the World, that they bless God for keeping them from the temptations of this sin,","proofs":["Proverbs 30:8–9"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]}],"note":null},{"text":"—Give me neither poverty nor riches, feed me with food convenient for me: lest I be full and deny thee, and say, who is the Lord? or lest I be poor and steal, and take the name of my God in vain.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":71,"title":"Of the ninth Commandment","part":null,"questions":[76,77,78],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the ninth Commandment?","answer":"The ninth Commandment is, [Thou shalt not bear false witness against thy Neighbour.]","segments":[{"text":"The ninth Commandment is, [Thou shalt not bear false witness against thy Neighbour.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the ninth Commandment?","answer":"The ninth Commandment requireth, the maintaining and promoting of Truth between man and man, and of our own and our Neighbours good names, especially in witness-bearing.","segments":[{"text":"The ninth Commandment requireth, the maintaining and promoting of Truth between man and man, and of our own and our Neighbours good names, especially in witness-bearing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the ninth Commandment?","answer":"The ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our Neighbours good name.","segments":[{"text":"The ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our Neighbours good name.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the general scope and aim of the ninth Commandment?","answer":"The ninth Command aimes chiefly at the preservation and promoting of Truth amongst Men, —Speak ye every man the truth to his neighbour, &c. This being of indispensable necessity to the subsistence and welfare of Humane Society, Wherefore putting away lying, speak every man truth with his neighbour, for we are members one of another.","segments":[{"text":"The ninth Command aimes chiefly at the preservation and promoting of Truth amongst Men,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"—Speak ye every man the truth to his neighbour,","proofs":[],"refs":[],"note":null},{"text":"&c. This being of indispensable necessity to the subsistence and welfare of Humane Society,","proofs":["Ephesians 4:25"],"refs":[{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"Wherefore putting away lying, speak every man truth with his neighbour, for we are members one of another.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first thing required particularly in this Command?","answer":"This Command requires every Man to take care of preserving his own good Name, by ordering his Conversation in universal Integrity, But sanctifie the Lord God in your hearts, and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear: Having a good conscience▪ that whereas they speak evil of you as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ.","segments":[{"text":"This Command requires every Man to take care of preserving his own good Name, by ordering his Conversation in universal Integrity,","proofs":["1 Peter 3:15–16"],"refs":[{"printed":"1 Peter 3:15–16","osis":["1Pet.3.15-1Pet.3.16"]}],"note":null},{"text":"But sanctifie the Lord God in your hearts, and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear: Having a good conscience▪ that whereas they speak evil of you as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second thing required in this Commandment?","answer":"It requires all due care to preserve the good Name and Honour of other Men, as well as our own; for Christians are not to be of narrow and private Spirits, which center only in their own interests and concernments, Look not every man on his own things; but every man also on the things of others.","segments":[{"text":"It requires all due care to preserve the good Name and Honour of other Men, as well as our own; for Christians are not to be of narrow and private Spirits, which center only in their own interests and concernments,","proofs":["Philippians 2:4"],"refs":[{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":null},{"text":"Look not every man on his own things; but every man also on the things of others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we to preserve the good Names of others?","answer":"We are to preserve the good Names of othes by an inward esteem of all the good that is in them, —In lowliness of mind let each esteem other better than themselves. And manifesting our inward esteem of them by a wise and seasonable expression thereof for their encouragement in the wayes of Godliness, First I thank my God through Iesus Christ for you all, that your faith is spoken of throughout the whole world.","segments":[{"text":"We are to preserve the good Names of othes by an inward esteem of all the good that is in them,","proofs":["Philippians 2:3"],"refs":[{"printed":"Philippians 2:3","osis":["Phil.2.3"]}],"note":null},{"text":"—In lowliness of mind let each esteem other better than themselves.","proofs":[],"refs":[],"note":null},{"text":"And manifesting our inward esteem of them by a wise and seasonable expression thereof for their encouragement in the wayes of Godliness,","proofs":["Romans 1:8"],"refs":[{"printed":"Romans 1:8","osis":["Rom.1.8"]}],"note":null},{"text":"First I thank my God through Iesus Christ for you all, that your faith is spoken of throughout the whole world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else are we to defend other Mens Names?","answer":"By our readiness to receive with joy the reports of that good that is in them, 3 Epist. For I rejoyced greatly when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. And discountenancing all reproaches maliciously vented against them, —Nor taketh up a reproach against his neighbour.","segments":[{"text":"By our readiness to receive with joy the reports of that good that is in them, 3 Epist.","proofs":["John 3"],"refs":[{"printed":"John 3","osis":["John.3"]}],"note":null},{"text":"For I rejoyced greatly when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.","proofs":[],"refs":[],"note":null},{"text":"And discountenancing all reproaches maliciously vented against them,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"—Nor taketh up a reproach against his neighbour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what if the report be evidently true?","answer":"In that case we are to grieve for their miscarriages, as the effect and fruit of our love to their Souls, For out of much affliction and anguish of heart, I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. And to discharge our Duties privately and faithfully in order to their recovery, Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone, &c. Winking at and concealing in love their lesser and common infirmities; And above all things have fervent charity among your selves: for charity shall cover the multitude of sins.","segments":[{"text":"In that case we are to grieve for their miscarriages, as the effect and fruit of our love to their Souls,","proofs":["2 Corinthians 2:4"],"refs":[{"printed":"2 Corinthians 2:4","osis":["2Cor.2.4"]}],"note":null},{"text":"For out of much affliction and anguish of heart, I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.","proofs":[],"refs":[],"note":null},{"text":"And to discharge our Duties privately and faithfully in order to their recovery,","proofs":["Matthew 18:15–17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]}],"note":null},{"text":"Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone,","proofs":[],"refs":[],"note":null},{"text":"&c. Winking at and concealing in love their lesser and common infirmities;","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null},{"text":"And above all things have fervent charity among your selves: for charity shall cover the multitude of sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the ninth Commandment?","answer":"It forbids us to injure others, by raising or receiving Lyes and false Reports, which are highly injurious to their good Names, Lye not one to another, &c.","segments":[{"text":"It forbids us to injure others, by raising or receiving Lyes and false Reports, which are highly injurious to their good Names,","proofs":["Colossians 3:9"],"refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"note":null},{"text":"Lye not one to another,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is forbidden in the ninth Commandment?","answer":"It especially forbids Perjury or false Swearing, whereby not only the Names, but Estates and Lives of the innocent are injured and ruined, False witnesses did rise up: they laid to my charge things that I knew not. A false witness shall not be unpunished: and he that speaketh lies shall not escape. A sin which God will punish, And I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, &c.","segments":[{"text":"It especially forbids Perjury or false Swearing, whereby not only the Names, but Estates and Lives of the innocent are injured and ruined,","proofs":["Psalm 35:11"],"refs":[{"printed":"Psalm 35:11","osis":["Ps.35.11"]}],"note":null},{"text":"False witnesses did rise up: they laid to my charge things that I knew not.","proofs":["Proverbs 19:5"],"refs":[{"printed":"Proverbs 19:5","osis":["Prov.19.5"]}],"note":null},{"text":"A false witness shall not be unpunished: and he that speaketh lies shall not escape.","proofs":[],"refs":[],"note":null},{"text":"A sin which God will punish,","proofs":["Malachi 3:5"],"refs":[{"printed":"Malachi 3:5","osis":["Mal.3.5"]}],"note":null},{"text":"And I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is forbidden in this Commandment?","answer":"It forbids all whisperings and back-bitings of others secretly, —Lest there be debates, envyings, wraths, strifes, back-bitings, whisperings, &c. And all Tale-carrying from one to another to our Neighbours injury, Thou shalt not go up and down as a tale-bearer among thy people, &c. And —And not only idle, but tatlers also and busiebodies, speaking things which they ought not.","segments":[{"text":"It forbids all whisperings and back-bitings of others secretly,","proofs":["2 Corinthians 12:20"],"refs":[{"printed":"2 Corinthians 12:20","osis":["2Cor.12.20"]}],"note":null},{"text":"—Lest there be debates, envyings, wraths, strifes, back-bitings, whisperings,","proofs":[],"refs":[],"note":null},{"text":"&c. And all Tale-carrying from one to another to our Neighbours injury,","proofs":["Leviticus 19:16"],"refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"note":null},{"text":"Thou shalt not go up and down as a tale-bearer among thy people,","proofs":[],"refs":[],"note":null},{"text":"&c. And","proofs":["1 Timothy 5:13"],"refs":[{"printed":"1 Timothy 5:13","osis":["1Tim.5.13"]}],"note":null},{"text":"—And not only idle, but tatlers also and busiebodies, speaking things which they ought not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth the ninth Commandment forbid?","answer":"It forbids all rash and unwarrantable judging of other Mens Hearts and final Estates, which is usually accompanied with ignorance of our own, Iudge not that ye be not judged. —And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye?","segments":[{"text":"It forbids all rash and unwarrantable judging of other Mens Hearts and final Estates, which is usually accompanied with ignorance of our own,","proofs":["Matthew 7:1, 3"],"refs":[{"printed":"Matthew 7:1, 3","osis":["Matt.7.1","Matt.7.3"]}],"note":null},{"text":"Iudge not that ye be not judged. —And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is forbidden in this Commandment?","answer":"It forbids the eclipsing of the true worth and honour of others, by a proud exalting of our selves, —Charity envieth not, charity vaunteth not it self, is not puffed up, &c. Or by crying up one to the disparagement of another good Man, For while one saith, I am of Paul, and another I am of Apollo, are ye not carnal? &c.","segments":[{"text":"It forbids the eclipsing of the true worth and honour of others, by a proud exalting of our selves,","proofs":["1 Corinthians 13:4–5"],"refs":[{"printed":"1 Corinthians 13:4–5","osis":["1Cor.13.4-1Cor.13.5"]}],"note":null},{"text":"—Charity envieth not, charity vaunteth not it self, is not puffed up,","proofs":[],"refs":[],"note":null},{"text":"&c. Or by crying up one to the disparagement of another good Man,","proofs":["1 Corinthians 3:4–5"],"refs":[{"printed":"1 Corinthians 3:4–5","osis":["1Cor.3.4-1Cor.3.5"]}],"note":null},{"text":"For while one saith, I am of Paul, and another I am of Apollo, are ye not carnal?","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That the best Christians have cause to be humbled for the sins of the Tongue, whereby God is dishonoured, and others are injured, —If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. And Even so the tongue is a little member, and boasteth great things: behold how great a matter a little fire kindleth. And the tongue is a fire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.","segments":[{"text":"That the best Christians have cause to be humbled for the sins of the Tongue, whereby God is dishonoured, and others are injured,","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null},{"text":"—If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["James 3:5–6"],"refs":[{"printed":"James 3:5–6","osis":["Jas.3.5-Jas.3.6"]}],"note":null},{"text":"Even so the tongue is a little member, and boasteth great things: behold how great a matter a little fire kindleth. And the tongue is a fire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"’Tis our great concernment to walk with that Piety and Justice towards God and Men, as to cut off all just occasions of reproach from our own Names, But what I do, that I will do, that I may cut off occasion from them which desire occasion, &c. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.","segments":[{"text":"’Tis our great concernment to walk with that Piety and Justice towards God and Men, as to cut off all just occasions of reproach from our own Names,","proofs":["2 Corinthians 11:12"],"refs":[{"printed":"2 Corinthians 11:12","osis":["2Cor.11.12"]}],"note":null},{"text":"But what I do, that I will do, that I may cut off occasion from them which desire occasion,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["1 Timothy 5:14"],"refs":[{"printed":"1 Timothy 5:14","osis":["1Tim.5.14"]}],"note":null},{"text":"I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference from this Commandment?","answer":"To bless God that our Names are kept sweet and honourable in the World among good Men, 3 Epis: Demetrius hath a good report of all men, &c. Or if we be reproached, it is by none but▪ wicked Men, and that for our Duty to God, Then said these men, we shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.","segments":[{"text":"To bless God that our Names are kept sweet and honourable in the World among good Men, 3 Epis:","proofs":["John 12"],"refs":[{"printed":"John 12","osis":["John.12"]}],"note":null},{"text":"Demetrius hath a good report of all men,","proofs":[],"refs":[],"note":null},{"text":"&c. Or if we be reproached, it is by none but▪ wicked Men, and that for our Duty to God,","proofs":["Daniel 6:5"],"refs":[{"printed":"Daniel 6:5","osis":["Dan.6.5"]}],"note":null},{"text":"Then said these men, we shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":72,"title":"Of the tenth Commandment","part":null,"questions":[79,80,81],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the tenth Commandment?","answer":"The tenth Commandment is, [Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid-servant, nor his Oxe, nor his Ass, nor any thing that is thy Neighbours.]","segments":[{"text":"The tenth Commandment is, [Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid-servant, nor his Oxe, nor his Ass, nor any thing that is thy Neighbours.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required in the tenth Commandment?","answer":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of Spirit towards our Neighbour, and all that is his.","segments":[{"text":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of Spirit towards our Neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in the tenth Commandment?","answer":"The tenth Commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our Neighbour, and all inordinate motions and affections to any thing that is his.","segments":[{"text":"The tenth Commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our Neighbour, and all inordinate motions and affections to any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the principal scope and aim of the tenth Commandment?","answer":"It is to prevent all occasions of transgressing the other Precepts of the second Table, by restraining this sin of Covetousness in the heart, Make me to go in the path of thy Commandments: for therein do I delight. Incline my heart unto thy testimonies; and not to covetousness.","segments":[{"text":"It is to prevent all occasions of transgressing the other Precepts of the second Table, by restraining this sin of Covetousness in the heart,","proofs":["Psalm 119:35–36"],"refs":[{"printed":"Psalm 119:35–36","osis":["Ps.119.35-Ps.119.36"]}],"note":null},{"text":"Make me to go in the path of thy Commandments: for therein do I delight. Incline my heart unto thy testimonies; and not to covetousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth this tenth Command require of us in reference to our selves?","answer":"It requires of us perfect contentment and satisfaction with that estate and condition, wherein God hath placed us in the World, Let your conversation be without covetousness: and be content with such things as ye have, &c. Reckoning it to be good for us, to be in that state we are, though never so low or afflicted, Before I was afflicted, I went astray; but now have I kept thy word. And It is good for me that I have been afflicted, that I might learn thy statutes.","segments":[{"text":"It requires of us perfect contentment and satisfaction with that estate and condition, wherein God hath placed us in the World,","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null},{"text":"Let your conversation be without covetousness: and be content with such things as ye have,","proofs":[],"refs":[],"note":null},{"text":"&c. Reckoning it to be good for us, to be in that state we are, though never so low or afflicted,","proofs":["Psalm 119:67"],"refs":[{"printed":"Psalm 119:67","osis":["Ps.119.67"]}],"note":null},{"text":"Before I was afflicted, I went astray; but now have I kept thy word.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Psalm 119:71"],"refs":[{"printed":"Psalm 119:71","osis":["Ps.119.71"]}],"note":null},{"text":"It is good for me that I have been afflicted, that I might learn thy statutes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is contentment with Gods appointments attainable in this life?","answer":"Some Christians have attained to a very great measure and eminent degree of Contentment in the midst of changeable and afflictive Providences, —I have learned in whatsoever state I am therewith to be content. The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places: yea, I have a goodly heritage.","segments":[{"text":"Some Christians have attained to a very great measure and eminent degree of Contentment in the midst of changeable and afflictive Providences,","proofs":["Philippians 4:11"],"refs":[{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"note":null},{"text":"—I have learned in whatsoever state I am therewith to be content.","proofs":["Psalm 16:5–6"],"refs":[{"printed":"Psalm 16:5–6","osis":["Ps.16.5-Ps.16.6"]}],"note":null},{"text":"The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places: yea, I have a goodly heritage.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no danger of the sin of discontent in a full and prosperous condition?","answer":"Fulness of the World secures no Man from the sin of Discontentment with his own, or coveting that which is anothers; because the desires enlarge as the Estate doth, —If riches increase, set not your hearts upon them. An instance whereof we have in Ahab, And Ahab came into his house heavy and displeased, because of the word, which Naboth the Iezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers, and he laid him down upon his bed, and turned away his face, and would eat no bread.","segments":[{"text":"Fulness of the World secures no Man from the sin of Discontentment with his own, or coveting that which is anothers; because the desires enlarge as the Estate doth,","proofs":["Psalm 62:10"],"refs":[{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"—If riches increase, set not your hearts upon them.","proofs":[],"refs":[],"note":null},{"text":"An instance whereof we have in Ahab,","proofs":["1 Kings 21:4"],"refs":[{"printed":"1 Kings 21:4","osis":["1Kgs.21.4"]}],"note":null},{"text":"And Ahab came into his house heavy and displeased, because of the word, which Naboth the Iezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers, and he laid him down upon his bed, and turned away his face, and would eat no bread.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence doth Discontent with our condition spring?","answer":"It springs partly from our ignorance of Gods wisdom and love in ordering all for our good, And we know that all things work together for good to them that love God, &c. Partly from our inconsiderateness of the vanity of the Creature, For we brought nothing into this world: and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. And partly from our Unbelief, Therefore take no thought, saying, what shall we eat? or what shall we drink? or where withal shall we be cloathed? (for after all these things do the Gentiles seek) for your heavenly father knoweth that ye have need of all these things.","segments":[{"text":"It springs partly from our ignorance of Gods wisdom and love in ordering all for our good,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"And we know that all things work together for good to them that love God,","proofs":[],"refs":[],"note":null},{"text":"&c. Partly from our inconsiderateness of the vanity of the Creature,","proofs":["1 Timothy 6:7–8"],"refs":[{"printed":"1 Timothy 6:7–8","osis":["1Tim.6.7-1Tim.6.8"]}],"note":null},{"text":"For we brought nothing into this world: and it is certain we can carry nothing out. And having food and raiment, let us be therewith content.","proofs":[],"refs":[],"note":null},{"text":"And partly from our Unbelief,","proofs":["Matthew 6:31–32"],"refs":[{"printed":"Matthew 6:31–32","osis":["Matt.6.31-Matt.6.32"]}],"note":null},{"text":"Therefore take no thought, saying, what shall we eat? or what shall we drink? or where withal shall we be cloathed? (for after all these things do the Gentiles seek) for your heavenly father knoweth that ye have need of all these things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is contentment with our own estate all that this Commandment requires?","answer":"No, it requires a charitable frame of Spirit towards our Neighbours also, Be kindly affectioned one to another with brotherly love, in honour preferring one another. Rejoyce with them that do rejoyce, and weep with them that weep.","segments":[{"text":"No, it requires a charitable frame of Spirit towards our Neighbours also,","proofs":["Romans 12:10, 15"],"refs":[{"printed":"Romans 12:10, 15","osis":["Rom.12.10","Rom.12.15"]}],"note":null},{"text":"Be kindly affectioned one to another with brotherly love, in honour preferring one another. Rejoyce with them that do rejoyce, and weep with them that weep.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Sin forbidden in this Commandment?","answer":"It directly and especially forbids all sinful and inordinate desires and motions after other Mens enjoyments, Mortifie therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry.","segments":[{"text":"It directly and especially forbids all sinful and inordinate desires and motions after other Mens enjoyments,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"Mortifie therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Sin forbidden in this Commandment?","answer":"It forbids all cruelty and incompassionateness to others in necessity, and keeping back from them that relief which is made theirs by Gods command, —There is that with-holdeth more than is meet, but it tendeth to poverty. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard: thou shalt leave them for the poor and stranger: I am the Lord your God.","segments":[{"text":"It forbids all cruelty and incompassionateness to others in necessity, and keeping back from them that relief which is made theirs by Gods command,","proofs":["Proverbs 11:24"],"refs":[{"printed":"Proverbs 11:24","osis":["Prov.11.24"]}],"note":null},{"text":"—There is that with-holdeth more than is meet, but it tendeth to poverty.","proofs":["Leviticus 19:9–10"],"refs":[{"printed":"Leviticus 19:9–10","osis":["Lev.19.9-Lev.19.10"]}],"note":null},{"text":"And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard: thou shalt leave them for the poor and stranger: I am the Lord your God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Sin forbidden in this Command?","answer":"It forbids the detaining of the Hirelings Wages, when it is due, Wo to him that coveteth an evil covetousness to his house that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house, by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.","segments":[{"text":"It forbids the detaining of the Hirelings Wages, when it is due,","proofs":["Habakkuk 2:9–11"],"refs":[{"printed":"Habakkuk 2:9–11","osis":["Hab.2.9-Hab.2.11"]}],"note":null},{"text":"Wo to him that coveteth an evil covetousness to his house that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house, by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Sin forbidden in this Commandment?","answer":"It forbids all inward grudgings at, and envyings of the enjoyments of others, whether they be inward Goods of the Mind, or outward belonging to the Body; —Charity envieth not, &c.","segments":[{"text":"It forbids all inward grudgings at, and envyings of the enjoyments of others, whether they be inward Goods of the Mind, or outward belonging to the Body;","proofs":["1 Corinthians 13:4"],"refs":[{"printed":"1 Corinthians 13:4","osis":["1Cor.13.4"]}],"note":null},{"text":"—Charity envieth not,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the mischief of Covetousness?","answer":"It distracts the Heart in Duties, And they come unto thee as the people cometh, and they sit before thee, as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. Provokes the wrath of God, For the iniquity of his covetousness was I wroth, and smote him, &c. And where it reigns, it becomes Idolatry, —And covetousness which is Idolatry.","segments":[{"text":"It distracts the Heart in Duties,","proofs":["Ezekiel 33:31"],"refs":[{"printed":"Ezekiel 33:31","osis":["Ezek.33.31"]}],"note":null},{"text":"And they come unto thee as the people cometh, and they sit before thee, as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness.","proofs":[],"refs":[],"note":null},{"text":"Provokes the wrath of God,","proofs":["Isaiah 57:17"],"refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"note":null},{"text":"For the iniquity of his covetousness was I wroth, and smote him,","proofs":[],"refs":[],"note":null},{"text":"&c. And where it reigns, it becomes Idolatry,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"—And covetousness which is Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference hence?","answer":"It calls all men to humiliation for the inordinacy of their Affections towards the World, their discontent with their own, and envyings of others conditions.","segments":[{"text":"It calls all men to humiliation for the inordinacy of their Affections towards the World, their discontent with their own, and envyings of others conditions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference hence?","answer":"As ever we would keep clear from this sin, let us make God our portion, The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. And labour to get the Soul-satisfying comforts of his Spirit, But whosoever drinketh of the water that I shall give him, shall never thirst, &c. —As having nothing, and yet possessing all things.","segments":[{"text":"As ever we would keep clear from this sin, let us make God our portion,","proofs":["Psalm 16:5–6"],"refs":[{"printed":"Psalm 16:5–6","osis":["Ps.16.5-Ps.16.6"]}],"note":null},{"text":"The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot.","proofs":[],"refs":[],"note":null},{"text":"And labour to get the Soul-satisfying comforts of his Spirit,","proofs":["John 4:14"],"refs":[{"printed":"John 4:14","osis":["John.4.14"]}],"note":null},{"text":"But whosoever drinketh of the water that I shall give him, shall never thirst,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["2 Corinthians 6:10"],"refs":[{"printed":"2 Corinthians 6:10","osis":["2Cor.6.10"]}],"note":null},{"text":"—As having nothing, and yet possessing all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference hence?","answer":"If God have given us a sufficiency of the things of this life for our necessity, let us be satisfied, though we want other things for our delight, And having food and raiment, let us be therewith content. And relieve our selves by an expectation of those better things laid up in Heaven for us, if we be believers, —Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him.","segments":[{"text":"If God have given us a sufficiency of the things of this life for our necessity, let us be satisfied, though we want other things for our delight,","proofs":["1 Timothy 6:8"],"refs":[{"printed":"1 Timothy 6:8","osis":["1Tim.6.8"]}],"note":null},{"text":"And having food and raiment, let us be therewith content.","proofs":[],"refs":[],"note":null},{"text":"And relieve our selves by an expectation of those better things laid up in Heaven for us, if we be believers,","proofs":["James 2:5"],"refs":[{"printed":"James 2:5","osis":["Jas.2.5"]}],"note":null},{"text":"—Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":73,"title":"Of keeping the Law","part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Is any man able perfectly to keep the Commandments of God?","answer":"No meer man, since the fall, is able in this life perfectly to keep the Commandments of God, but doth dayly break them in Thought, Word, and Deed.","segments":[{"text":"No meer man, since the fall, is able in this life perfectly to keep the Commandments of God, but doth dayly break them in Thought, Word, and Deed.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein doth the perfect keeping of Gods Law consist?","answer":"It consists in the perfect and constant conformity of the internal and external Actions of Heart and Life, to every Command of God, —Cursed is every one that continueth not in all things, which are written in the book of the law to do them. Iesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment. And the second is like unto it, Thou shalt love thy neighbour as thy self.","segments":[{"text":"It consists in the perfect and constant conformity of the internal and external Actions of Heart and Life, to every Command of God,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"—Cursed is every one that continueth not in all things, which are written in the book of the law to do them.","proofs":["Matthew 22:37–39"],"refs":[{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]}],"note":null},{"text":"Iesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment. And the second is like unto it, Thou shalt love thy neighbour as thy self.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if a man commit no external act against the Law, may he not be said perfectly to keep it, although in mind or thought he should transgress?","answer":"No, for an inward motion of sin in the Heart, that never breaks forth into act, is a violation of the Law, and brings the Soul under the curse of it, Ye have heard that it was said by them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment, But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment, &c. And Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.","segments":[{"text":"No, for an inward motion of sin in the Heart, that never breaks forth into act, is a violation of the Law, and brings the Soul under the curse of it,","proofs":["Matthew 5:21–22"],"refs":[{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]}],"note":null},{"text":"Ye have heard that it was said by them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment, But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment,","proofs":[],"refs":[],"note":null},{"text":"&c. And","proofs":["Matthew 5:27–28"],"refs":[{"printed":"Matthew 5:27–28","osis":["Matt.5.27-Matt.5.28"]}],"note":null},{"text":"Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not a man keep the Law, if he keep some of its Commands, though he cannot keep every one of them punctually?","answer":"No he cannot; for the transgression of any one Command in the least degree, is a breach of all, and brings the curse of the whole upon a Mans Soul, For who soever shall keep the whole law, and yet offend in one point, he is guilty of all.","segments":[{"text":"No he cannot; for the transgression of any one Command in the least degree, is a breach of all, and brings the curse of the whole upon a Mans Soul,","proofs":["James 2:10"],"refs":[{"printed":"James 2:10","osis":["Jas.2.10"]}],"note":null},{"text":"For who soever shall keep the whole law, and yet offend in one point, he is guilty of all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was the Law never kept by any since it was made?","answer":"Yes, Adam in his innocent state kept it, for he was made upright, God made man upright, &c. And Christ perfectly kept it, Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil.","segments":[{"text":"Yes, Adam in his innocent state kept it, for he was made upright,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null},{"text":"God made man upright,","proofs":[],"refs":[],"note":null},{"text":"&c. And Christ perfectly kept it,","proofs":["Matthew 5:17"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null},{"text":"Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Reason why no meer man in this life can fulfil and keep the law of God perfectly?","answer":"It is because the Law of God is perfect, and the best of Men in this life are imperfect, The law of the Lord is perfect, &c. For there is not a just man upon earth, that doeth good, and sinneth not.","segments":[{"text":"It is because the Law of God is perfect, and the best of Men in this life are imperfect,","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"The law of the Lord is perfect,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"For there is not a just man upon earth, that doeth good, and sinneth not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But may not Men perfectly keep it, when regenerate, and born of God?","answer":"No, because even in the regenerate there is a Law of Sin which wars against the Law of God, For the flesh lusteth against the spirit, and the spirit against the flesh, &c. For I delight in the law of God after the inward man. But I see another law in my members warring against the law of my mind, &c. And though they are said not to sin, (Whosoever is born of God, doth not commit sin, &c.) that is not to be taken absolutely; but comparatively, as they once did, and others still do.","segments":[{"text":"No, because even in the regenerate there is a Law of Sin which wars against the Law of God,","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"For the flesh lusteth against the spirit, and the spirit against the flesh,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Romans 7:22–23"],"refs":[{"printed":"Romans 7:22–23","osis":["Rom.7.22-Rom.7.23"]}],"note":null},{"text":"For I delight in the law of God after the inward man. But I see another law in my members warring against the law of my mind,","proofs":[],"refs":[],"note":null},{"text":"&c. And though they are said not to sin,","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"(Whosoever is born of God, doth not commit sin,","proofs":[],"refs":[],"note":null},{"text":"&c.) that is not to be taken absolutely; but comparatively, as they once did, and others still do.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But did not Christ command the young man to keep the Law?","answer":"’Tis true that Christ did put the young man upon this task, —If thou wilt enter into life, keep the commandments: But it was not on a supposition that he was able to do it, but to convince him of the impossibility of Justification that way.","segments":[{"text":"’Tis true that Christ did put the young man upon this task,","proofs":["Matthew 19:17"],"refs":[{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":null},{"text":"—If thou wilt enter into life, keep the commandments:","proofs":[],"refs":[],"note":null},{"text":"But it was not on a supposition that he was able to do it, but to convince him of the impossibility of Justification that way.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But doth not the Apostle say that the righteousness of the law is fulfilled in Believers?","answer":"’Tis true that the Apostle doth say so, but the meaning is not, that we fulfil it in our own persons by our compleat obedience to it, but it is fulfilled in us by our union with Christ, who perfectly kept it; and that Righteousness of the Law which is in Christ, becomes ours by Gods imputation of it to us, Now it was not written for his sake alone, that it was imputed to him. But for us also to whom it shall be imputed, if we believe on him, that raised up Iesus our Lord from the dead.","segments":[{"text":"’Tis true that the Apostle doth say so,","proofs":["Romans 8:4"],"refs":[{"printed":"Romans 8:4","osis":["Rom.8.4"]}],"note":null},{"text":"but the meaning is not, that we fulfil it in our own persons by our compleat obedience to it, but it is fulfilled in us by our union with Christ, who perfectly kept it; and that Righteousness of the Law which is in Christ, becomes ours by Gods imputation of it to us,","proofs":["Romans 4:23–24"],"refs":[{"printed":"Romans 4:23–24","osis":["Rom.4.23-Rom.4.24"]}],"note":null},{"text":"Now it was not written for his sake alone, that it was imputed to him. But for us also to whom it shall be imputed, if we believe on him, that raised up Iesus our Lord from the dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That Justification by our own Works is utterly impossible to the holiest of Men, —For by the works of the law shall no flesh be justified. If thou Lord, shouldst mark iniquities: O Lord, who shall stand?","segments":[{"text":"That Justification by our own Works is utterly impossible to the holiest of Men,","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"—For by the works of the law shall no flesh be justified.","proofs":["Psalm 130:3"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null},{"text":"If thou Lord, shouldst mark iniquities: O Lord, who shall stand?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"Hence we learn what an infinite Mercy it is, that God sent Jesus Christ made under the Law, But when the fulness of time was come, God sent forth his son made of a woman, made under the law, &c. To do that for us we could never do for our selves, For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.","segments":[{"text":"Hence we learn what an infinite Mercy it is, that God sent Jesus Christ made under the Law,","proofs":["Galatians 4:4–5"],"refs":[{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null},{"text":"But when the fulness of time was come, God sent forth his son made of a woman, made under the law,","proofs":[],"refs":[],"note":null},{"text":"&c. To do that for us we could never do for our selves,","proofs":["Romans 8:3–4"],"refs":[{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]}],"note":null},{"text":"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference from hence?","answer":"That the dreadful Curse must needs lye on all Unbelievers that are out of Christ, —He that believeth not the Son, shall not see life; but the wrath of God abideth on him. And seek their Justification by the deeds of the Law, For as many as are of the works of the law, are under the curse, &c.","segments":[{"text":"That the dreadful Curse must needs lye on all Unbelievers that are out of Christ,","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null},{"text":"—He that believeth not the Son, shall not see life; but the wrath of God abideth on him.","proofs":[],"refs":[],"note":null},{"text":"And seek their Justification by the deeds of the Law,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"For as many as are of the works of the law, are under the curse,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Inference from hence?","answer":"What a deluge of sin and misery brake in upon the whole World by the fall of Adam, and all his Posterity being by him plunged under both, Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned.","segments":[{"text":"What a deluge of sin and misery brake in upon the whole World by the fall of Adam, and all his Posterity being by him plunged under both,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fifth Inference from hence?","answer":"That the Popish Doctrines of Merits, and Works of Supererogation are false and groundless Doctrines, springing out of the ignorance aud pride of mans heart.","segments":[{"text":"That the Popish Doctrines of Merits, and Works of Supererogation are false and groundless Doctrines, springing out of the ignorance aud pride of mans heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference from hence?","answer":"That all Gods people should sigh under their unhappy necessity of sinning, O wretched man that I am, who shall deliver me from the body of this death! And long to be with Christ in the perfect state, —And to the spirits of just men made perfect.","segments":[{"text":"That all Gods people should sigh under their unhappy necessity of sinning,","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"O wretched man that I am, who shall deliver me from the body of this death!","proofs":[],"refs":[],"note":null},{"text":"And long to be with Christ in the perfect state,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"—And to the spirits of just men made perfect.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":74,"title":"Of the inequality of Sin","part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Are all Transgressions of the Law equally hainous?","answer":"Some Sins in themselves, and by reason of several Aggravations, are more hainous in the sight of God than others.","segments":[{"text":"Some Sins in themselves, and by reason of several Aggravations, are more hainous in the sight of God than others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"1, Whence ariseth the first difference of sin?","answer":"The first difference betwixt one sin and another, ariseth from the immediate object, against which the sin is committed; on this account sins immediately committed against God, are more heinous than sins committed immediately against Man; If one man sin against another, the Iudge shall judge him: but if a man sin against the Lord, who shall intreat for him? And all sins of the First Table are greater than those of the Second; yet there are crying sins against the Second.","segments":[{"text":"The first difference betwixt one sin and another, ariseth from the immediate object, against which the sin is committed; on this account sins immediately committed against God, are more heinous than sins committed immediately against Man;","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"If one man sin against another, the Iudge shall judge him: but if a man sin against the Lord, who shall intreat for him?","proofs":[],"refs":[],"note":null},{"text":"And all sins of the First Table are greater than those of the Second; yet there are crying sins against the Second.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first sin noted for an heinous sin?","answer":"The sin of Murder is in Scripture set down for an heinous and crying sin in its own nature, The voice of thy brothers blood cryeth unto me from the earth.","segments":[{"text":"The sin of Murder is in Scripture set down for an heinous and crying sin in its own nature,","proofs":["Genesis 4:10"],"refs":[{"printed":"Genesis 4:10","osis":["Gen.4.10"]}],"note":null},{"text":"The voice of thy brothers blood cryeth unto me from the earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other sin is noted for a crying sin?","answer":"The sin of Oppression is noted in Scripture for a crying sin, For the stone shall cry out of the wall, and the beam out of the timber shall answer it. Especially the oppression of the Widow and Fatherless, Ye shall not afflict any widow or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry.","segments":[{"text":"The sin of Oppression is noted in Scripture for a crying sin,","proofs":["Habakkuk 2:11"],"refs":[{"printed":"Habakkuk 2:11","osis":["Hab.2.11"]}],"note":null},{"text":"For the stone shall cry out of the wall, and the beam out of the timber shall answer it.","proofs":[],"refs":[],"note":null},{"text":"Especially the oppression of the Widow and Fatherless,","proofs":["Exodus 22:22–23"],"refs":[{"printed":"Exodus 22:22–23","osis":["Exod.22.22-Exod.22.23"]}],"note":null},{"text":"Ye shall not afflict any widow or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is reckoned in Scripture an heinous sin against the First Table.","answer":"The sin of Atheism, or denying the Being of God, is a sin of the first magnitude, This also were an iniquity to be punished by the Iudge: for I should have denyed the God that is above. This was the sin of Pharaoh, And Pharaoh said, who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go.","segments":[{"text":"The sin of Atheism, or denying the Being of God, is a sin of the first magnitude,","proofs":["Job 31:28"],"refs":[{"printed":"Job 31:28","osis":["Job.31.28"]}],"note":null},{"text":"This also were an iniquity to be punished by the Iudge: for I should have denyed the God that is above.","proofs":[],"refs":[],"note":null},{"text":"This was the sin of Pharaoh,","proofs":["Exodus 5:2"],"refs":[{"printed":"Exodus 5:2","osis":["Exod.5.2"]}],"note":null},{"text":"And Pharaoh said, who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other sin is heinous in Gods account?","answer":"The sin of Idolatry is a most heinous sin, and goes nearer to the heart of God than other sins do, And they that escape of you, shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols, and they shall loath themselves for the evils which they have committed in all their abominations. Oh do not this abominable thing that I hate.","segments":[{"text":"The sin of Idolatry is a most heinous sin, and goes nearer to the heart of God than other sins do,","proofs":["Ezekiel 6:9"],"refs":[{"printed":"Ezekiel 6:9","osis":["Ezek.6.9"]}],"note":null},{"text":"And they that escape of you, shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols, and they shall loath themselves for the evils which they have committed in all their abominations.","proofs":["Jeremiah 44:4"],"refs":[{"printed":"Jeremiah 44:4","osis":["Jer.44.4"]}],"note":null},{"text":"Oh do not this abominable thing that I hate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the most heinous of all the sins in the world?","answer":"The sin against the Holy Ghost is the most heinous of all other sins, and shall never be forgiven by Him, —All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.","segments":[{"text":"The sin against the Holy Ghost is the most heinous of all other sins, and shall never be forgiven by Him,","proofs":["Matthew 12:31"],"refs":[{"printed":"Matthew 12:31","osis":["Matt.12.31"]}],"note":null},{"text":"—All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From whence doth this Scripture aggravate sin?","answer":"The Spirit of God in Scripture aggravates and estimates sin from the degree of light and knowledge Men sin against, And that servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin.","segments":[{"text":"The Spirit of God in Scripture aggravates and estimates sin from the degree of light and knowledge Men sin against,","proofs":["Luke 12:47"],"refs":[{"printed":"Luke 12:47","osis":["Luke.12.47"]}],"note":null},{"text":"And that servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.","proofs":["John 15:22"],"refs":[{"printed":"John 15:22","osis":["John.15.22"]}],"note":null},{"text":"If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second thing that aggravates sin?","answer":"The more Mercies any man sins against, the greater is his sin, Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? And especially when ’tis against Spiritual Mercies and Means of Salvation, How shall we escape, if we neglect so great salvation. &c.","segments":[{"text":"The more Mercies any man sins against, the greater is his sin,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?","proofs":[],"refs":[],"note":null},{"text":"And especially when ’tis against Spiritual Mercies and Means of Salvation,","proofs":["Hebrews 2:3"],"refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"note":null},{"text":"How shall we escape, if we neglect so great salvation.","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are heinous and crying sins capable of forgiveness?","answer":"Yes, great and heinous sins are capable of forgiveness upon true Repentance, —Tho’ your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shallbe as wooll.","segments":[{"text":"Yes, great and heinous sins are capable of forgiveness upon true Repentance,","proofs":["Isaiah 1:18"],"refs":[{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"note":null},{"text":"—Tho’ your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shallbe as wooll.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what fountains doth the pardon of all sins both great and small flow?","answer":"They all flow from the Free Grace of God, —And when they had nothing to pay, he frankly forgave them both. And through the Meritorious satisfying Blood of Christ, In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.","segments":[{"text":"They all flow from the Free Grace of God,","proofs":["Luke 7:41–42"],"refs":[{"printed":"Luke 7:41–42","osis":["Luke.7.41-Luke.7.42"]}],"note":null},{"text":"—And when they had nothing to pay, he frankly forgave them both.","proofs":[],"refs":[],"note":null},{"text":"And through the Meritorious satisfying Blood of Christ,","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference hence?","answer":"Though some sins are more heinous than others, yet no Sinner should absolutely despair of Mercy; for the vilest have been pardoned, And such were some of you: but ye are washed, but ye are sanctified, but ye are justified, &c.","segments":[{"text":"Though some sins are more heinous than others, yet no Sinner should absolutely despair of Mercy; for the vilest have been pardoned,","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"And such were some of you: but ye are washed, but ye are sanctified, but ye are justified,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second inference hence?","answer":"That there are different degrees of torments in Hell, proportioned to the different degrees of sins on earth, Wo unto thee Chorazin, wo unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tollerable for Tyre and Sidon at the day of judgment than for you.","segments":[{"text":"That there are different degrees of torments in Hell, proportioned to the different degrees of sins on earth,","proofs":["Matthew 11:21–22"],"refs":[{"printed":"Matthew 11:21–22","osis":["Matt.11.21-Matt.11.22"]}],"note":null},{"text":"Wo unto thee Chorazin, wo unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tollerable for Tyre and Sidon at the day of judgment than for you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference hence?","answer":"That great Sinners when pardoned and received to Mercy, should excel all others in love to Christ, —Which of them will love him most? Simon answered and said▪ I suppose that he to whom he forgave most. And he said unto him thou hast rightly judged.","segments":[{"text":"That great Sinners when pardoned and received to Mercy, should excel all others in love to Christ,","proofs":["Luke 7:42–43"],"refs":[{"printed":"Luke 7:42–43","osis":["Luke.7.42-Luke.7.43"]}],"note":null},{"text":"—Which of them will love him most? Simon answered and said▪ I suppose that he to whom he forgave most. And he said unto him thou hast rightly judged.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference hence?","answer":"Let no Man neglect Christ, because his Sins are not so heinous as others, because the least Sin without Christ is damning, For the wages of sin is death, &c. And greater Sinners are often called, when lesser are not, —The publicans and harlots go into the kingdom of God before you.","segments":[{"text":"Let no Man neglect Christ, because his Sins are not so heinous as others, because the least Sin without Christ is damning,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"For the wages of sin is death,","proofs":[],"refs":[],"note":null},{"text":"&c. And greater Sinners are often called, when lesser are not,","proofs":["Matthew 21:31–32"],"refs":[{"printed":"Matthew 21:31–32","osis":["Matt.21.31-Matt.21.32"]}],"note":null},{"text":"—The publicans and harlots go into the kingdom of God before you.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":75,"title":"Of the demerit of Sin","part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"What doth every Sin deserve?","answer":"Every Sin deserveth Gods Wrath and Curse, both in this Life, and that which is to come.","segments":[{"text":"Every Sin deserveth Gods Wrath and Curse, both in this Life, and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein doth the evil of Sin principally consist?","answer":"It consists principally in the offence it gives, and the wrong it doth to God, Against thee, thee only have I sinned, and done this evil in thy sight.","segments":[{"text":"It consists principally in the offence it gives, and the wrong it doth to God,","proofs":["Psalm 51:4"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null},{"text":"Against thee, thee only have I sinned, and done this evil in thy sight.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first offence and wrong Sin doth to God?","answer":"It consists in its enmity to God, Because the carnal mind is enmity against God, &c. Exprest in Scripture by walking contrary to him, —They have also walked contrary to me. Fighting against God, Lest haply ye be even found to fight against God. And resisting his Spirit, —Ye do alwayes resist the Holy Ghost.","segments":[{"text":"It consists in its enmity to God,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"Because the carnal mind is enmity against God,","proofs":[],"refs":[],"note":null},{"text":"&c. Exprest in Scripture by walking contrary to him,","proofs":["Leviticus 26:40"],"refs":[{"printed":"Leviticus 26:40","osis":["Lev.26.40"]}],"note":null},{"text":"—They have also walked contrary to me.","proofs":[],"refs":[],"note":null},{"text":"Fighting against God,","proofs":["Acts 5:39"],"refs":[{"printed":"Acts 5:39","osis":["Acts.5.39"]}],"note":null},{"text":"Lest haply ye be even found to fight against God.","proofs":[],"refs":[],"note":null},{"text":"And resisting his Spirit,","proofs":["Acts 7:51"],"refs":[{"printed":"Acts 7:51","osis":["Acts.7.51"]}],"note":null},{"text":"—Ye do alwayes resist the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein is its enmity to God further discovered in Scripture?","answer":"It’s discovered under the names and notions of hatred of God, Back-biters, haters of God, &c. Rebellion against God, For rebellion is as the sin of witchcraft, &c. And despising the Commandment of God, Wherefore hast thou despised the commandment of the Lord?","segments":[{"text":"It’s discovered under the names and notions of hatred of God,","proofs":["Romans 1:30"],"refs":[{"printed":"Romans 1:30","osis":["Rom.1.30"]}],"note":null},{"text":"Back-biters, haters of God,","proofs":[],"refs":[],"note":null},{"text":"&c. Rebellion against God,","proofs":["1 Samuel 15:23"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]}],"note":null},{"text":"For rebellion is as the sin of witchcraft,","proofs":[],"refs":[],"note":null},{"text":"&c. And despising the Commandment of God,","proofs":["2 Samuel 12:9"],"refs":[{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]}],"note":null},{"text":"Wherefore hast thou despised the commandment of the Lord?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Attributes of God that Sin wrongs?","answer":"It wrongs all his Attributes, for it slights his Sovereignty, And Pharaoh said, who is the Lord, that I should obey his voice, to let Israel go? Resists his Power, —Are we stranger than be? Despiseth his Goodness, Or despisest thou the riches of his goodness, &c. Taxeth his Iustice, Yet ye say the way of the Lord is not equal, &c. And clouds his Holiness, Do not they blaspheme that worthy name, by the which ye are called?","segments":[{"text":"It wrongs all his Attributes, for it slights his Sovereignty,","proofs":["Exodus 5:2"],"refs":[{"printed":"Exodus 5:2","osis":["Exod.5.2"]}],"note":null},{"text":"And Pharaoh said, who is the Lord, that I should obey his voice, to let Israel go?","proofs":[],"refs":[],"note":null},{"text":"Resists his Power,","proofs":["1 Corinthians 10:22"],"refs":[{"printed":"1 Corinthians 10:22","osis":["1Cor.10.22"]}],"note":null},{"text":"—Are we stranger than be?","proofs":[],"refs":[],"note":null},{"text":"Despiseth his Goodness,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"Or despisest thou the riches of his goodness,","proofs":[],"refs":[],"note":null},{"text":"&c. Taxeth his Iustice,","proofs":["Ezekiel 18:25"],"refs":[{"printed":"Ezekiel 18:25","osis":["Ezek.18.25"]}],"note":null},{"text":"Yet ye say the way of the Lord is not equal,","proofs":[],"refs":[],"note":null},{"text":"&c. And clouds his Holiness,","proofs":["James 2:7"],"refs":[{"printed":"James 2:7","osis":["Jas.2.7"]}],"note":null},{"text":"Do not they blaspheme that worthy name, by the which ye are called?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Sin deserve in the course of Iustice from God?","answer":"It deserves all temporal and eternal effects of Gods Wrath, on the Souls and Bodies of Sinners, all which in Scripture go under the name of Death, For the wages of sin is death, &c.","segments":[{"text":"It deserves all temporal and eternal effects of Gods Wrath, on the Souls and Bodies of Sinners, all which in Scripture go under the name of Death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"For the wages of sin is death,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can these sufferings satisfie God for all this wrong?","answer":"No, they cannot, and therefore they must, and shall be eternal on the damned, Verily I say unto thee, Thou shalt by no means come out thence till thou hast paid the uttermost farthing. Where their worm dyeth not, and the fire is not quenched.","segments":[{"text":"No, they cannot, and therefore they must, and shall be eternal on the damned,","proofs":["Matthew 5:26"],"refs":[{"printed":"Matthew 5:26","osis":["Matt.5.26"]}],"note":null},{"text":"Verily I say unto thee, Thou shalt by no means come out thence till thou hast paid the uttermost farthing.","proofs":["Mark 9:44"],"refs":[{"printed":"Mark 9:44","osis":["Mark.9.44"]}],"note":null},{"text":"Where their worm dyeth not, and the fire is not quenched.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall all Sinners hear the desert of their Sins?","answer":"No, all that are out of Christ shall, but Christ hath freed Believers from it, He that believeth on him is not condemned, &c.","segments":[{"text":"No, all that are out of Christ shall, but Christ hath freed Believers from it,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"He that believeth on him is not condemned,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is it not hard that Sinners should suffer eternally for the sins of a few years?","answer":"No, it is not; for the evil of Sin is not to be measured by the time in which, but by the object against which it is committed, —Against thee, thee only have I sinned, and done this evil in thy sight, &c.","segments":[{"text":"No, it is not; for the evil of Sin is not to be measured by the time in which, but by the object against which it is committed,","proofs":["Psalm 51:4–5"],"refs":[{"printed":"Psalm 51:4–5","osis":["Ps.51.4-Ps.51.5"]}],"note":null},{"text":"—Against thee, thee only have I sinned, and done this evil in thy sight,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we from hence?","answer":"Hence in the first place we learn the impossibility of satisfying Gods Justice for the least Sin that ever we committed, I have sinned, what shall I do unto thee, &c. If thou Lord shouldst mark iniquity, O Lord, who shall stand?","segments":[{"text":"Hence in the first place we learn the impossibility of satisfying Gods Justice for the least Sin that ever we committed,","proofs":["Job 7:20"],"refs":[{"printed":"Job 7:20","osis":["Job.7.20"]}],"note":null},{"text":"I have sinned, what shall I do unto thee,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Psalm 130:3"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null},{"text":"If thou Lord shouldst mark iniquity, O Lord, who shall stand?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Instruction hence?","answer":"Hence we see the necessity of a Mediatour betwixt God and us, Sacrifice and offering thou didst not desire, &c. —Then said I, lo, I come in the volume of the book it is written of me.","segments":[{"text":"Hence we see the necessity of a Mediatour betwixt God and us,","proofs":["Psalm 40:6–7"],"refs":[{"printed":"Psalm 40:6–7","osis":["Ps.40.6-Ps.40.7"]}],"note":null},{"text":"Sacrifice and offering thou didst not desire,","proofs":[],"refs":[],"note":null},{"text":"&c. —Then said I, lo, I come in the volume of the book it is written of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Instruction hence?","answer":"That the greatest suffering is rather to be chosen than the least sin, Chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.","segments":[{"text":"That the greatest suffering is rather to be chosen than the least sin,","proofs":["Hebrews 11:25"],"refs":[{"printed":"Hebrews 11:25","osis":["Heb.11.25"]}],"note":null},{"text":"Chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Instruction hence:","answer":"It teacheth us what an invaluable Mercy the full, free and final remission of Sin is, Blessed is he whose wickedness is forgiven, and whose sin is covered, &c.","segments":[{"text":"It teacheth us what an invaluable Mercy the full, free and final remission of Sin is,","proofs":["Psalm 32:1–2"],"refs":[{"printed":"Psalm 32:1–2","osis":["Ps.32.1-Ps.32.2"]}],"note":null},{"text":"Blessed is he whose wickedness is forgiven, and whose sin is covered,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fifth Instruction hence?","answer":"It vindicates God in his severest strokes on Sinners, Therefore have I hewed them by the prophets: I have slain them by the words of my mouth, and thy judgments are as the light that goeth forth.","segments":[{"text":"It vindicates God in his severest strokes on Sinners,","proofs":["Hosea 6:5"],"refs":[{"printed":"Hosea 6:5","osis":["Hos.6.5"]}],"note":null},{"text":"Therefore have I hewed them by the prophets: I have slain them by the words of my mouth, and thy judgments are as the light that goeth forth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Instruction?","answer":"Hence we learn the infinite nature of Christs sufferings, He that spared not his own son, but delivered him up for us all: how shall he not with him also freely give us all things?","segments":[{"text":"Hence we learn the infinite nature of Christs sufferings,","proofs":["Romans 8:32"],"refs":[{"printed":"Romans 8:32","osis":["Rom.8.32"]}],"note":null},{"text":"He that spared not his own son, but delivered him up for us all: how shall he not with him also freely give us all things?","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":76,"title":"Of what God requires of us","part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God require of us that we may escape his Wrath and Curse due to us for Sin?","answer":"To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Iesus Christ, Repentance unto Life, with the diligent use of all the outward means, whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Iesus Christ, Repentance unto Life, with the diligent use of all the outward means, whereby Christ communicateth to us the benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the things required of us to escape Gods Wrath and Curse due to us for Sin?","answer":"The things required of us, are, (1.) Faith in Jesus Christ, And they said, believe on the Lord Iesus Christ, and thou shalt be saved, and thine house. (2.) Repentance from Sin, Repent ye therefore, and be converted, that your sins may be blotted out, &c. (3.) Diligent striving in the use of all Gods appointed means, Strive to enter in at the strait gate: for many, I say unto you, shall seek to enter in, and shall not be able.","segments":[{"text":"The things required of us, are, (1.) Faith in Jesus Christ,","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null},{"text":"And they said, believe on the Lord Iesus Christ, and thou shalt be saved, and thine house.","proofs":[],"refs":[],"note":null},{"text":"(2.) Repentance from Sin,","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null},{"text":"Repent ye therefore, and be converted, that your sins may be blotted out,","proofs":[],"refs":[],"note":null},{"text":"&c. (3.) Diligent striving in the use of all Gods appointed means,","proofs":["Luke 13:24"],"refs":[{"printed":"Luke 13:24","osis":["Luke.13.24"]}],"note":null},{"text":"Strive to enter in at the strait gate: for many, I say unto you, shall seek to enter in, and shall not be able.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these things in Mans power to perform that God requires of him?","answer":"Though they are our Duties, yet we have no power in our selves by Nature to perform them, but the power is of God, Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.","segments":[{"text":"Though they are our Duties, yet we have no power in our selves by Nature to perform them, but the power is of God,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if Men be in Christ, and justified from Eternity, what need of this?","answer":"Though God from Eternity decreed, and Christ long since purchased the Salvation of the Elect; yet have they no union with Christ, till they believe, That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love. Nor remission of Sin, —That your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; but lye under wrath as others do, —And were by nature the children of wrath even as others. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.","segments":[{"text":"Though God from Eternity decreed, and Christ long since purchased the Salvation of the Elect; yet have they no union with Christ, till they believe,","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love.","proofs":[],"refs":[],"note":null},{"text":"Nor remission of Sin,","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null},{"text":"—That your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;","proofs":[],"refs":[],"note":null},{"text":"but lye under wrath as others do,","proofs":["Ephesians 2:3, 12"],"refs":[{"printed":"Ephesians 2:3, 12","osis":["Eph.2.3","Eph.2.12"]}],"note":null},{"text":"—And were by nature the children of wrath even as others.","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If it be God that can only work these Graces in us, to what purpose is our striving?","answer":"Gods working doth not exclude Mans striving, but more excites and obliges us to it, —Work out your own salvation with fear and trembling: For it is God which worketh in you both to will and to do, of his own good pleasure.","segments":[{"text":"Gods working doth not exclude Mans striving, but more excites and obliges us to it,","proofs":["Philippians 2:12–13"],"refs":[{"printed":"Philippians 2:12–13","osis":["Phil.2.12-Phil.2.13"]}],"note":null},{"text":"—Work out your own salvation with fear and trembling: For it is God which worketh in you both to will and to do, of his own good pleasure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what purpose is it to strive in the use of means, except we knew we were elected?","answer":"The knowledge of our Election is not antecedent to our diligence, but our diligence is required antecedently to that knowledge, Wherefore the rather, Brethren, give diligence to make your calling and election sure, &c.","segments":[{"text":"The knowledge of our Election is not antecedent to our diligence, but our diligence is required antecedently to that knowledge,","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"Wherefore the rather, Brethren, give diligence to make your calling and election sure,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not legal to put Natural Men upon striving in the use of means.?","answer":"No, it is not; for Christ himself enjoyns it, ▪24. Strive to enter in at the strait gate, &c. And so did the Apostles after him, Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee.","segments":[{"text":"No, it is not; for Christ himself enjoyns it,","proofs":["Luke 13"],"refs":[{"printed":"Luke 13","osis":["Luke.13"]}],"note":null},{"text":"▪24.","proofs":[],"refs":[],"note":null},{"text":"Strive to enter in at the strait gate, &c. And so did the Apostles after him,","proofs":["Acts 8:22"],"refs":[{"printed":"Acts 8:22","osis":["Acts.8.22"]}],"note":null},{"text":"Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no escaping Gods Wrath and 〈◊〉 without Faith and Repentance?","answer":"No, it is impossible to escape them, —He that believeth not, is condemned already. How shall we escape it we neglect so great salvation.","segments":[{"text":"No, it is impossible to escape them,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"—He that believeth not, is condemned already.","proofs":["Hebrews 2:3"],"refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"note":null},{"text":"How shall we escape it we neglect so great salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if a man reform his life, and live soberly and justly for time to come, may he not that way escape Gods Wrath and Curse?","answer":"No, Sobriety and Reformation are Duties, but it’s Faith and Regeneration that puts men into Christ, and out of danger, —Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.","segments":[{"text":"No, Sobriety and Reformation are Duties, but it’s Faith and Regeneration that puts men into Christ, and out of danger,","proofs":["Matthew 5:20"],"refs":[{"printed":"Matthew 5:20","osis":["Matt.5.20"]}],"note":null},{"text":"—Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all believing and penitent Sinners escape Gods Wrath and Curse?","answer":"Yes, they do, and shall for ever escape it, There is therefore now no condemnation to them, which are in Christ Iesus, &c. Giving thanks unto God the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son. —He that beareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life.","segments":[{"text":"Yes, they do, and shall for ever escape it,","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"There is therefore now no condemnation to them, which are in Christ Iesus,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Colossians 1:12–13"],"refs":[{"printed":"Colossians 1:12–13","osis":["Col.1.12-Col.1.13"]}],"note":null},{"text":"Giving thanks unto God the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son.","proofs":["John 5:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]}],"note":null},{"text":"—He that beareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference hence?","answer":"Hence it appears how false and dangerous the Antinomian Doctrine is, which teacheth that our Sins are pardoned before they are committed, or we either believe or repent, contrary to To open their eyes, and to turn them from darkness to light, and from the power of satan unto God, that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith, that is, in me. —He which converteth the sinner from the error of his way, shall save a soul from death, &c. To him give all the prophets witness, that through his name whoseover believeth in him shall receive remission of sins.","segments":[{"text":"Hence it appears how false and dangerous the Antinomian Doctrine is, which teacheth that our Sins are pardoned before they are committed, or we either believe or repent, contrary to","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"To open their eyes, and to turn them from darkness to light, and from the power of satan unto God, that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith, that is, in me.","proofs":["James 5:20"],"refs":[{"printed":"James 5:20","osis":["Jas.5.20"]}],"note":null},{"text":"—He which converteth the sinner from the error of his way, shall save a soul from death,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"To him give all the prophets witness, that through his name whoseover believeth in him shall receive remission of sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"Hence it follows that it is dangerous on the one side not to strive in all the wayes of Duty for Christ and Salvation, contrary to Strive to enter in at the strait gate, for many I say unto you, will seek to enter in, and shall not be able. And as dangerous on the other side to rest in, and depend on our own Works and Duties. And be found in him, not having mine own righteousness which is of the law; but that which is through the faith of Christ: the righteousness which is of God by faith.","segments":[{"text":"Hence it follows that it is dangerous on the one side not to strive in all the wayes of Duty for Christ and Salvation, contrary to","proofs":["Luke 13:24"],"refs":[{"printed":"Luke 13:24","osis":["Luke.13.24"]}],"note":null},{"text":"Strive to enter in at the strait gate, for many I say unto you, will seek to enter in, and shall not be able.","proofs":[],"refs":[],"note":null},{"text":"And as dangerous on the other side to rest in, and depend on our own Works and Duties.","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"And be found in him, not having mine own righteousness which is of the law; but that which is through the faith of Christ: the righteousness which is of God by faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference hence?","answer":"Hence we learn the miserable stare of all unbelievers, and impenitent persons; the Curse and Wrath of God lyes upon them, For as many as are of the works of the law are under the curse, &c. And their Mittimus for Hell is already made, —He that believeth not, is condemned already.","segments":[{"text":"Hence we learn the miserable stare of all unbelievers, and impenitent persons; the Curse and Wrath of God lyes upon them,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"For as many as are of the works of the law are under the curse,","proofs":[],"refs":[],"note":null},{"text":"&c. And their Mittimus for Hell is already made,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"—He that believeth not, is condemned already.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Inference hence?","answer":"Hence we learn the happy state into which Faith and Repentance brings the Souls of Men, —By him all that believe are justified from all things from which ye could not be justified by the law of Moses.","segments":[{"text":"Hence we learn the happy state into which Faith and Repentance brings the Souls of Men,","proofs":["Acts 13:38–39"],"refs":[{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]}],"note":null},{"text":"—By him all that believe are justified from all things from which ye could not be justified by the law of Moses.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":77,"title":"Of Saving Faith","part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is Faith in Iesus Christ?","answer":"Faith in Iesus Christ is a saving Grace, whereby we receive and rest upon him alone for Salvation▪ as he is offered to us in the Gospel.","segments":[{"text":"Faith in Iesus Christ is a saving Grace, whereby we receive and rest upon him alone for Salvation▪ as he is offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What’s the root or cause of Faith?","answer":"Not the power of Mans will. For by grace ye are saved through faith, and that not of your selves: it is the gift of God. But the Spirit of God, But the fruit of the Spirit is love, joy, long suffering, gentleness, goodness, faith. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.","segments":[{"text":"Not the power of Mans will.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"For by grace ye are saved through faith, and that not of your selves: it is the gift of God.","proofs":[],"refs":[],"note":null},{"text":"But the Spirit of God,","proofs":["Galatians 5:22"],"refs":[{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"But the fruit of the Spirit is love, joy, long suffering, gentleness, goodness, faith.","proofs":["John 1:12–13"],"refs":[{"printed":"John 1:12–13","osis":["John.1.12-John.1.13"]}],"note":null},{"text":"But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Spirit of God ordinarily produce Faith?","answer":"By the preaching of the Word he ordinarily begets it, —Faith cometh by hearing, and hearing by the word of God; though sometimes he doth it immediately.","segments":[{"text":"By the preaching of the Word he ordinarily begets it,","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"—Faith cometh by hearing, and hearing by the word of God;","proofs":[],"refs":[],"note":null},{"text":"though sometimes he doth it immediately.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who are the proper subjects of Faith?","answer":"Convinced and sensible Sinners are the proper subiects of Faith, And when he is come, he will reprove the world of sin, of righteousness, and of judgment. Of sin, because they believe not on me: of righteousness, because I go to my Father, and ye see me no more: of judgment, because the prince of this world is judged.","segments":[{"text":"Convinced and sensible Sinners are the proper subiects of Faith,","proofs":["John 16:8–10"],"refs":[{"printed":"John 16:8–10","osis":["John.16.8-John.16.10"]}],"note":null},{"text":"And when he is come, he will reprove the world of sin, of righteousness, and of judgment. Of sin, because they believe not on me: of righteousness, because I go to my Father, and ye see me no more: of judgment, because the prince of this world is judged.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the seat or habitation of Faith?","answer":"Not only the Head or Understanding, but principally the Heart and Will, —With the heart man believeth unto righteousness, &c. And Philip said, if thou believest with all thine heart, thou mayest.","segments":[{"text":"Not only the Head or Understanding, but principally the Heart and Will,","proofs":["Romans 10:10"],"refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"note":null},{"text":"—With the heart man believeth unto righteousness,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Acts 8:37"],"refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"note":null},{"text":"And Philip said, if thou believest with all thine heart, thou mayest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is not the assent of the understanding true Faith?","answer":"The meer assent of the Understanding to the Truths of Scripture, is not such a Faith as will save the Soul, Thou believest that there is one God, thou doest well; the devils also believe and tremble.","segments":[{"text":"The meer assent of the Understanding to the Truths of Scripture, is not such a Faith as will save the Soul,","proofs":["James 2:19"],"refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"note":null},{"text":"Thou believest that there is one God, thou doest well; the devils also believe and tremble.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the act of Faith that justifies a Sinner?","answer":"’Tis the receiving of Christ by the full and hearty consent of the heart that justifies us; But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.","segments":[{"text":"’Tis the receiving of Christ by the full and hearty consent of the heart that justifies us;","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the object of Faith?","answer":"The primary object of Faith is the Person of Christ, and the secondary are his benefits, Look unto me, and be saved, all the ends of the earth, &c. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ: the righteousness which is of God by faith.","segments":[{"text":"The primary object of Faith is the Person of Christ, and the secondary are his benefits,","proofs":["Isaiah 45:22"],"refs":[{"printed":"Isaiah 45:22","osis":["Isa.45.22"]}],"note":null},{"text":"Look unto me, and be saved, all the ends of the earth,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null},{"text":"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ: the righteousness which is of God by faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not a man look partly to Christ, and partly to his own Works and Duties for Righteousness?","answer":"No, he must eye Christ only, and exclude all others, or he cannot be justified, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ: the righteouness which is of God by faith. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.","segments":[{"text":"No, he must eye Christ only, and exclude all others, or he cannot be justified,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ: the righteouness which is of God by faith.","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null},{"text":"But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it enough to eye the person of Christ only in believing?","answer":"No, we must eye the Person of Christ, as cloathed with all his Offices, And they said, believe on the Lord Iesus Christ, and thou shalt be saved, and thine house. Our ignorance needs him, as a Prophet, our guilt as a Priest, our sins and enemies as a King.","segments":[{"text":"No, we must eye the Person of Christ, as cloathed with all his Offices,","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null},{"text":"And they said, believe on the Lord Iesus Christ, and thou shalt be saved, and thine house.","proofs":[],"refs":[],"note":null},{"text":"Our ignorance needs him, as a Prophet, our guilt as a Priest, our sins and enemies as a King.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is true Faith exclusive of all fears and doubts?","answer":"No, it is not, but true Believers are troubled with many fears and doubtings, Who is he among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light, &c. And straitway the father of the child cryed out with tears, Lord, I believe, help thou mine unbelief.","segments":[{"text":"No, it is not, but true Believers are troubled with many fears and doubtings,","proofs":["Isaiah 50:10"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"Who is he among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Mark 9:24"],"refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]}],"note":null},{"text":"And straitway the father of the child cryed out with tears, Lord, I believe, help thou mine unbelief.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is no man actually justified till he believe?","answer":"No, he cannot be justified actually till he believe actually, But the scripture hath concluded all under sin, that the promise by faith of Iesus Christ might be given to them that believe. He that believeth on him, is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of God.","segments":[{"text":"No, he cannot be justified actually till he believe actually,","proofs":["Galatians 3:22"],"refs":[{"printed":"Galatians 3:22","osis":["Gal.3.22"]}],"note":null},{"text":"But the scripture hath concluded all under sin, that the promise by faith of Iesus Christ might be given to them that believe.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"He that believeth on him, is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is every man that believes justified immediately and fully upon his believing?","answer":"Yes, he is, Therefore being justified by faith we have peace with God through our Lord Iesus Christ. —He that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life.","segments":[{"text":"Yes, he is,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith we have peace with God through our Lord Iesus Christ.","proofs":["John 5:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]}],"note":null},{"text":"—He that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the true character or description of a Believer?","answer":"He is one that having been convinced of his sin and misery, and of his own and all other Creatures inability to save him, and of the ability and willingness of Christ to save him, lets go all hold, and dependance on Creatures, and his own Righteousness, and casts himself entirely upon Christ for Righteousness and Life.","segments":[{"text":"He is one that having been convinced of his sin and misery, and of his own and all other Creatures inability to save him, and of the ability and willingness of Christ to save him, lets go all hold, and dependance on Creatures, and his own Righteousness, and casts himself entirely upon Christ for Righteousness and Life.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":78,"title":"Of the Properties, Signs and Means of Faith","part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is the first property of Faith?","answer":"’Tis a most precious Grace, —To them that have obtained like precious faith with us, &c. And must needs be so, seeing ’tis the bond of our union with Christ, That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love. That by which we are justified, Therefore being justified by faith, &c. And that by which our Souls do live, The just shall live by his faith.","segments":[{"text":"’Tis a most precious Grace,","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null},{"text":"—To them that have obtained like precious faith with us,","proofs":[],"refs":[],"note":null},{"text":"&c. And must needs be so, seeing ’tis the bond of our union with Christ,","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love.","proofs":[],"refs":[],"note":null},{"text":"That by which we are justified,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith,","proofs":[],"refs":[],"note":null},{"text":"&c. And that by which our Souls do live,","proofs":["Habakkuk 2:4"],"refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]}],"note":null},{"text":"The just shall live by his faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second property of Saving Faith?","answer":"The second property of Faith is this, that it is the most useful Grace in this World to a Believer, it being the Souls eve, By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing him, who is invisible, &c. Its hand to apprehend Christ, —That I may apprehend that for which also I am apprehended of Christ Jesus. It’s Cordial in a fainting season, I had fainted, unless I had believed, &c.","segments":[{"text":"The second property of Faith is this, that it is the most useful Grace in this World to a Believer, it being the Souls eve,","proofs":["Hebrews 11:27"],"refs":[{"printed":"Hebrews 11:27","osis":["Heb.11.27"]}],"note":null},{"text":"By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing him, who is invisible,","proofs":[],"refs":[],"note":null},{"text":"&c. Its hand to apprehend Christ,","proofs":["Philippians 3:12"],"refs":[{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null},{"text":"—That I may apprehend that for which also I am apprehended of Christ Jesus.","proofs":[],"refs":[],"note":null},{"text":"It’s Cordial in a fainting season,","proofs":["Psalm 27:13"],"refs":[{"printed":"Psalm 27:13","osis":["Ps.27.13"]}],"note":null},{"text":"I had fainted, unless I had believed,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the foundations that support Faith?","answer":"The first foundation or prop of Faith is the power of God, He staggered not at the promise through unbelief: but was strong in faith, giving glory to God. And being fully perswaded, that what he had promised, he was able also to perform. —He is able also to save them to the uttermost that come unto God by him, &c.","segments":[{"text":"The first foundation or prop of Faith is the power of God,","proofs":["Romans 4:20–21"],"refs":[{"printed":"Romans 4:20–21","osis":["Rom.4.20-Rom.4.21"]}],"note":null},{"text":"He staggered not at the promise through unbelief: but was strong in faith, giving glory to God. And being fully perswaded, that what he had promised, he was able also to perform.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"—He is able also to save them to the uttermost that come unto God by him,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second prop of Faith?","answer":"The truth and faithfulness of God in his promises, Let us hold fast the profession of our faith without wavering, for he is faithful that hath promised, That by two immutable things, in which it was impossible for God to lye, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.","segments":[{"text":"The truth and faithfulness of God in his promises,","proofs":["Hebrews 10:23"],"refs":[{"printed":"Hebrews 10:23","osis":["Heb.10.23"]}],"note":null},{"text":"Let us hold fast the profession of our faith without wavering, for he is faithful that hath promised,","proofs":["Hebrews 6:18"],"refs":[{"printed":"Hebrews 6:18","osis":["Heb.6.18"]}],"note":null},{"text":"That by two immutable things, in which it was impossible for God to lye, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What encourages the Faith of the Saints?","answer":"The manifold sweet and sensible experiences of others, Thou brakest the heads of Leviathan in pieces, and gavest him to be meat for the people inhabiting the wilderness. And especially their own experiences, —Ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass unto you, and not one thing hath failed thereof.","segments":[{"text":"The manifold sweet and sensible experiences of others,","proofs":["Psalm 74:14"],"refs":[{"printed":"Psalm 74:14","osis":["Ps.74.14"]}],"note":null},{"text":"Thou brakest the heads of Leviathan in pieces, and gavest him to be meat for the people inhabiting the wilderness.","proofs":[],"refs":[],"note":null},{"text":"And especially their own experiences,","proofs":["Joshua 23:14"],"refs":[{"printed":"Joshua 23:14","osis":["Josh.23.14"]}],"note":null},{"text":"—Ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass unto you, and not one thing hath failed thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first sign of a weak Faith?","answer":"Staggerings in our assent to Divine Truths argue the weakness of Faith, He staggered not at the promise of God through unbelief, but was strong in faith, &c.","segments":[{"text":"Staggerings in our assent to Divine Truths argue the weakness of Faith,","proofs":["Romans 4:20"],"refs":[{"printed":"Romans 4:20","osis":["Rom.4.20"]}],"note":null},{"text":"He staggered not at the promise of God through unbelief, but was strong in faith,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second sign of weak Faith?","answer":"Inability to trust God in time of danger, evidenced by sinful haste to avoid it, —He that believeth shall not make haste.","segments":[{"text":"Inability to trust God in time of danger, evidenced by sinful haste to avoid it,","proofs":["Isaiah 28:16"],"refs":[{"printed":"Isaiah 28:16","osis":["Isa.28.16"]}],"note":null},{"text":"—He that believeth shall not make haste.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third sign of a weak Faith?","answer":"When we cannot live purely by Faith, except we have some sensible encouragement, —Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.","segments":[{"text":"When we cannot live purely by Faith, except we have some sensible encouragement,","proofs":["John 20:25"],"refs":[{"printed":"John 20:25","osis":["John.20.25"]}],"note":null},{"text":"—Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth sign of a weak Faith?","answer":"When a new temptation makes us easily let go our former confidence, But we trusted that it had been he which should have redeemed Israel: and besides all this, to day is the third day since these things were done.","segments":[{"text":"When a new temptation makes us easily let go our former confidence,","proofs":["Luke 24:21"],"refs":[{"printed":"Luke 24:21","osis":["Luke.24.21"]}],"note":null},{"text":"But we trusted that it had been he which should have redeemed Israel: and besides all this, to day is the third day since these things were done.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fifth sign of a weak Faith?","answer":"The prevalence of carnal fears in times of trouble argues weak Faith, And he faith unto them, why are ye fearful, O ye of little faith? &c.","segments":[{"text":"The prevalence of carnal fears in times of trouble argues weak Faith,","proofs":["Matthew 8:26"],"refs":[{"printed":"Matthew 8:26","osis":["Matt.8.26"]}],"note":null},{"text":"And he faith unto them, why are ye fearful, O ye of little faith?","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the sixth sign of a weak Faith?","answer":"Too much carefulness and anxiety about the things of this Life, Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloath you, O ye of little faith?","segments":[{"text":"Too much carefulness and anxiety about the things of this Life,","proofs":["Matthew 6:30"],"refs":[{"printed":"Matthew 6:30","osis":["Matt.6.30"]}],"note":null},{"text":"Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloath you, O ye of little faith?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first benefit of a strong Faith?","answer":"A strong Faith gives much Glory to God, And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs womb: He staggered not at the promise of God through unbelief: but was strong in faith, giving glory to God.","segments":[{"text":"A strong Faith gives much Glory to God,","proofs":["Romans 4:19–20"],"refs":[{"printed":"Romans 4:19–20","osis":["Rom.4.19-Rom.4.20"]}],"note":null},{"text":"And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs womb: He staggered not at the promise of God through unbelief: but was strong in faith, giving glory to God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second benefit of a strong Faith?","answer":"It gives the Soul the ravishing foresight and foretasts of Heaven upon Earth, Whom having not seen, ye love; in whom though now ye see him not, yet believing ye rejoyce with joy unspeakable and full of glory.","segments":[{"text":"It gives the Soul the ravishing foresight and foretasts of Heaven upon Earth,","proofs":["1 Peter 1:8"],"refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"note":null},{"text":"Whom having not seen, ye love; in whom though now ye see him not, yet believing ye rejoyce with joy unspeakable and full of glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last office Faith doth for a Believer in this World?","answer":"It supports and encourages him at Death by the Promises, when all other Comforts fail, These all dyed in faith, not having received the promises, but having seen them afar off, and were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.","segments":[{"text":"It supports and encourages him at Death by the Promises, when all other Comforts fail,","proofs":["Hebrews 11:13"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]}],"note":null},{"text":"These all dyed in faith, not having received the promises, but having seen them afar off, and were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":79,"title":"Of Saving Repentance","part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"What is Repentance unto Life?","answer":"Repentance unto Life is a saving Grace, whereby a Sinner out of a true sense of his sin, and apprehension of the Mercy of God in Christ doth with grief and hatred of his sin, turn from it unto God with full purpose of, and endeavour after new obedience.","segments":[{"text":"Repentance unto Life is a saving Grace, whereby a Sinner out of a true sense of his sin, and apprehension of the Mercy of God in Christ doth with grief and hatred of his sin, turn from it unto God with full purpose of, and endeavour after new obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is the Author of saving Repentance?","answer":"The Spirit of God is the Author of it; the Heart by Nature is so hard, that none but the Spirit can break it, A new heart also will I give, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, &c.","segments":[{"text":"The Spirit of God is the Author of it; the Heart by Nature is so hard, that none but the Spirit can break it,","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"A new heart also will I give, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what act doth all true Repentance begin?","answer":"It begins in a true sight and sense of sin, and the danger and misery we are in by sin, Now when they heard this, they were pricked in their hearts, &c.","segments":[{"text":"It begins in a true sight and sense of sin, and the danger and misery we are in by sin,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"Now when they heard this, they were pricked in their hearts,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why doth God work such a sense of sin and misery?","answer":"He doth it to make Christ desirable in the sinners eyes, that he may fly to him, But when Jesus heard that, he said unto them, they that be whole need not a Physitian, but they that are sick. But go ye and learn what that meaneth. I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance.","segments":[{"text":"He doth it to make Christ desirable in the sinners eyes, that he may fly to him,","proofs":["Matthew 9:12–13"],"refs":[{"printed":"Matthew 9:12–13","osis":["Matt.9.12-Matt.9.13"]}],"note":null},{"text":"But when Jesus heard that, he said unto them, they that be whole need not a Physitian,","proofs":[],"refs":[],"note":null},{"text":"but they that are sick. But go ye and learn what that meaneth. I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the sight of sin sufficient to Repentance?","answer":"No; there must be apprehension of Mercy and forgiveness with God, or else no man can sincerely repent, —Not knowing that the goodness of God leadeth thee to repentance. And this Mercy must be discerned in and through Christ, — —And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his first-born.","segments":[{"text":"No; there must be apprehension of Mercy and forgiveness with God, or else no man can sincerely repent,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"—Not knowing that the goodness of God leadeth thee to repentance.","proofs":[],"refs":[],"note":null},{"text":"And this Mercy must be discerned in and through Christ, —","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"—And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his first-born.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth Repentance chiefly consist?","answer":"It consists in real inward sorrow for sin, as committed against God, For I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned, and done this evil in thy sight, &c. A loathing of our selves for it, —And shall loath your selves in your own sight for your iniquities, and for your abominations. And of our best Duties as sinful and insufficient things, —We are all as an unclean thing; and all our righteousness are as filthy rags, &c.","segments":[{"text":"It consists in real inward sorrow for sin, as committed against God,","proofs":["Psalm 51:3–4"],"refs":[{"printed":"Psalm 51:3–4","osis":["Ps.51.3-Ps.51.4"]}],"note":null},{"text":"For I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned, and done this evil in thy sight,","proofs":[],"refs":[],"note":null},{"text":"&c. A loathing of our selves for it,","proofs":["Ezekiel 36:31"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null},{"text":"—And shall loath your selves in your own sight for your iniquities, and for your abominations.","proofs":[],"refs":[],"note":null},{"text":"And of our best Duties as sinful and insufficient things,","proofs":["Isaiah 64:5–6"],"refs":[{"printed":"Isaiah 64:5–6","osis":["Isa.64.5-Isa.64.6"]}],"note":null},{"text":"—We are all as an unclean thing; and all our righteousness are as filthy rags,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein else doth it consist?","answer":"In turning from sin as well as grieving for it, Let the wicked forsake his way, and the unrighteous man his thoughts, &c. He that covereth his sins, shall not prosper, but whoso confesseth and forsaketh them, shall have mercy.","segments":[{"text":"In turning from sin as well as grieving for it,","proofs":["Isaiah 55:7"],"refs":[{"printed":"Isaiah 55:7","osis":["Isa.55.7"]}],"note":null},{"text":"Let the wicked forsake his way, and the unrighteous man his thoughts,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Proverbs 28:13"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]}],"note":null},{"text":"He that covereth his sins, shall not prosper, but whoso confesseth and forsaketh them, shall have mercy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is turning from sin sufficient?","answer":"No, that is but the negative part of Religion, there must be also a sincere turning to God, I thought on my wayes, and turned my feet unto thy testimonies. —And exhorted them all that with purpose of heart, they would cleave unto the Lord.","segments":[{"text":"No, that is but the negative part of Religion, there must be also a sincere turning to God,","proofs":["Psalm 119:59"],"refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"note":null},{"text":"I thought on my wayes, and turned my feet unto thy testimonies.","proofs":["Acts 11:23"],"refs":[{"printed":"Acts 11:23","osis":["Acts.11.23"]}],"note":null},{"text":"—And exhorted them all that with purpose of heart, they would cleave unto the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all sorrow for sin saving?","answer":"No, there is a Repentance that doth no good, Then Iudas, which had betrayed him, when he saw that he was condemned, repented himself, &c. And a Repentance unto Life, —Then hath God also to the Gentiles granted repentance unto life.","segments":[{"text":"No, there is a Repentance that doth no good,","proofs":["Matthew 27:3"],"refs":[{"printed":"Matthew 27:3","osis":["Matt.27.3"]}],"note":null},{"text":"Then Iudas, which had betrayed him, when he saw that he was condemned, repented himself,","proofs":[],"refs":[],"note":null},{"text":"&c. And a Repentance unto Life,","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"—Then hath God also to the Gentiles granted repentance unto life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the signs of true repentance?","answer":"Fear of sin, care to preserve our selves from it, and zeal to honour God by new obedience, For behold, this self same thing that ye sorrowed after a godly sort, what carefulness is wrought it you, yea, what clearing of your selves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge? in all things you have approved your selves to be clear in this matter.","segments":[{"text":"Fear of sin, care to preserve our selves from it, and zeal to honour God by new obedience,","proofs":["2 Corinthians 7:11"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"For behold, this self same thing that ye sorrowed after a godly sort, what carefulness is wrought it you, yea, what clearing of your selves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge? in all things you have approved your selves to be clear in this matter.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there a necessity of Repentance in order to forgiveness?","answer":"Yes, there is, and they are therefore conjoyned in Scripture, —For to give repentance to Israel, and forgiveness of sins. And destruction threatned to the impenitent, —Except ye repent, ye shall all likewise perish.","segments":[{"text":"Yes, there is, and they are therefore conjoyned in Scripture,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null},{"text":"—For to give repentance to Israel, and forgiveness of sins.","proofs":[],"refs":[],"note":null},{"text":"And destruction threatned to the impenitent,","proofs":["Luke 13:3"],"refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]}],"note":null},{"text":"—Except ye repent, ye shall all likewise perish.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference hence?","answer":"That it’s a false Doctrine, which teaches us that sins are actually forgiven from Eternity, and therefore no need either of Repentance or Prayer, save only for the manifestation of Pardon.","segments":[{"text":"That it’s a false Doctrine, which teaches us that sins are actually forgiven from Eternity, and therefore no need either of Repentance or Prayer, save only for the manifestation of Pardon.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference hence?","answer":"That an hard Heart is a dreadful sign of a lost state of Soul, But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God.","segments":[{"text":"That an hard Heart is a dreadful sign of a lost state of Soul,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null},{"text":"But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whats the last Inference hence?","answer":"That there is no cause to despair of the vilest sinner, seeing there is power enough in the Spirit of God to break the hardest heart, —I will take away the stony heart out of your flesh, and I will give you an heart of flesh.","segments":[{"text":"That there is no cause to despair of the vilest sinner, seeing there is power enough in the Spirit of God to break the hardest heart,","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"—I will take away the stony heart out of your flesh, and I will give you an heart of flesh.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":80,"title":"Of Christs Ordinances","part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","answer":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer, all which are made effectual to the elect for Salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer, all which are made effectual to the elect for Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What makes any thing become a Divine Ordinance?","answer":"The institution or appointment of God, is that alone which makes a Divine Ordinance, Teaching them to observe all things whatsoever I have commanded you, &c.","segments":[{"text":"The institution or appointment of God, is that alone which makes a Divine Ordinance,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Teaching them to observe all things whatsoever I have commanded you,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are the institutions of all Ordinances alike clear in Scripture.","answer":"No, some are more explicitly and clearly revealed in Scripture than others; as the Lords Supper more clear than Baptism, but whatever hath Scripture warrant in the words or consequence, is of divine appointment.","segments":[{"text":"No, some are more explicitly and clearly revealed in Scripture than others; as the Lords Supper more clear than Baptism, but whatever hath Scripture warrant in the words or consequence, is of divine appointment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not men institute Ordinances of Divine Worship?","answer":"No, this in Scripture is condemned as Will-worship, Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world are ye subject to ordinances? &c. Which things indeed have a shew of wisdom in will-worship, &c.","segments":[{"text":"No, this in Scripture is condemned as Will-worship,","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world are ye subject to ordinances?","proofs":[],"refs":[],"note":null},{"text":"&c. Which things indeed have a shew of wisdom in will-worship, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why cannot man institute a Divine Ordinance?","answer":"He cannot do it, because it’s the prerogative belonging to Christs Kingly Office, Teaching them to observe all things whatsoever I have commanded you.","segments":[{"text":"He cannot do it, because it’s the prerogative belonging to Christs Kingly Office,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Teaching them to observe all things whatsoever I have commanded you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what other reason cannot man do it?","answer":"Because he cannot bless them, and make them effectual to their ends, but they will be in vain, But in vain do they worship me, teaching for doctrines, the commandments of men.","segments":[{"text":"Because he cannot bless them, and make them effectual to their ends, but they will be in vain,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"But in vain do they worship me, teaching for doctrines, the commandments of men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Ordinances called means of Salvation?","answer":"Because by and through them, the Spirit of the Lord conveys Spiritual Graces into Mens Souls, —It pleased God by the foolishness of preaching to save them that believe. Not that we are sufficient of our selves to think any thing as of our selves: but our sufficiency is of God.","segments":[{"text":"Because by and through them, the Spirit of the Lord conveys Spiritual Graces into Mens Souls,","proofs":["1 Corinthians 1:21"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null},{"text":"—It pleased God by the foolishness of preaching to save them that believe.","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"Not that we are sufficient of our selves to think any thing as of our selves: but our sufficiency is of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is the vertue of Ordinances?","answer":"’Tis not in and from themselves, or the gifts and abilities of him that administers them, but from the Blessing and Spirit of the Lord, —Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.","segments":[{"text":"’Tis not in and from themselves, or the gifts and abilities of him that administers them, but from the Blessing and Spirit of the Lord,","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null},{"text":"—Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all Gods Ordinances attain their end?","answer":"Yes, there is none of them in vain, but do attain their end, in the Salvation or Damnation of all that come under them, For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death, and to the other the savour of life unto life, &c.","segments":[{"text":"Yes, there is none of them in vain, but do attain their end, in the Salvation or Damnation of all that come under them,","proofs":["Isaiah 55:10–11"],"refs":[{"printed":"Isaiah 55:10–11","osis":["Isa.55.10-Isa.55.11"]}],"note":null},{"text":"For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it.","proofs":["2 Corinthians 2:15–16"],"refs":[{"printed":"2 Corinthians 2:15–16","osis":["2Cor.2.15-2Cor.2.16"]}],"note":null},{"text":"For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death, and to the other the savour of life unto life,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are instituted Ordinances the only means of Salvation?","answer":"They are not the only means; for God can convert Men to Christ without them, And he fell to the earth, and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? And he said, who art thou, Lord! and the Lord said, I am Iesus whom thou persecutest: It is hard for thee to kick against the pricks. But they are the ordinary standing means, How then shall they call on him in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? &c.","segments":[{"text":"They are not the only means; for God can convert Men to Christ without them,","proofs":["Acts 9:4–5"],"refs":[{"printed":"Acts 9:4–5","osis":["Acts.9.4-Acts.9.5"]}],"note":null},{"text":"And he fell to the earth, and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? And he said, who art thou, Lord! and the Lord said, I am Iesus whom thou persecutest: It is hard for thee to kick against the pricks.","proofs":[],"refs":[],"note":null},{"text":"But they are the ordinary standing means,","proofs":["Romans 10:14–15"],"refs":[{"printed":"Romans 10:14–15","osis":["Rom.10.14-Rom.10.15"]}],"note":null},{"text":"How then shall they call on him in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom are the Ordinances made effectual to Salvation?","answer":"To all Gods elect they are effectual to Salvation, and to them only, —As many as were ordained to eternal life, believed. But ye believe not, because ye are not of my sheep, &c.","segments":[{"text":"To all Gods elect they are effectual to Salvation, and to them only,","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"—As many as were ordained to eternal life, believed.","proofs":["John 10:26"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"note":null},{"text":"But ye believe not, because ye are not of my sheep,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first instruction from hence?","answer":"That great preparation is due to all the Ordinances before we engage in them, If thou prepare thine heart, and stretch out thy hand towards him. If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles; —And prepare their heart unto thee.","segments":[{"text":"That great preparation is due to all the Ordinances before we engage in them,","proofs":["Job 11:13–14"],"refs":[{"printed":"Job 11:13–14","osis":["Job.11.13-Job.11.14"]}],"note":null},{"text":"If thou prepare thine heart, and stretch out thy hand towards him. If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles;","proofs":["1 Chronicles 29:18"],"refs":[{"printed":"1 Chronicles 29:18","osis":["1Chr.29.18"]}],"note":null},{"text":"—And prepare their heart unto thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"That great Reverence is due to Gods Ordinances, when we are actually engaged in the use of them, God is greatly to be feared in the assembly of the saints: and to be had in reverence of all them that are about him.","segments":[{"text":"That great Reverence is due to Gods Ordinances, when we are actually engaged in the use of them,","proofs":["Psalm 89:7"],"refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"note":null},{"text":"God is greatly to be feared in the assembly of the saints: and to be had in reverence of all them that are about him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference from hence?","answer":"That those people that want Ordinances, are in a sad and deplorable condition, Wherefore remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.","segments":[{"text":"That those people that want Ordinances, are in a sad and deplorable condition,","proofs":["Ephesians 2:11–12"],"refs":[{"printed":"Ephesians 2:11–12","osis":["Eph.2.11-Eph.2.12"]}],"note":null},{"text":"Wherefore remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Instruction hence?","answer":"That those that perish in the midst of Ordinances, and means of Salvation, will perish with aggravated perdition, And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.","segments":[{"text":"That those that perish in the midst of Ordinances, and means of Salvation, will perish with aggravated perdition,","proofs":["Matthew 11:23"],"refs":[{"printed":"Matthew 11:23","osis":["Matt.11.23"]}],"note":null},{"text":"And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":81,"title":"Of the Word read and heard","part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word made effectual to Salvation?","answer":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners; and building them up in holiness and comfort, through Faith unto Salvation.","segments":[{"text":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners; and building them up in holiness and comfort, through Faith unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What mean you by the Word?","answer":"By the Word is meant the Word of God, consigned to writing in the Books of the Old and New Testament, which though it be ministred by men, yet it is no other than the very Word of God, and as such to be received, For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men: but (as it is in truth) the word of God, &c.","segments":[{"text":"By the Word is meant the Word of God, consigned to writing in the Books of the Old and New Testament, which though it be ministred by men, yet it is no other than the very Word of God, and as such to be received,","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men: but (as it is in truth) the word of God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is the efficacy of this Word?","answer":"It is wholly from the Spirit of God that it becomes effectual to any mans Salvation, I have planted, and Apollo watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.","segments":[{"text":"It is wholly from the Spirit of God that it becomes effectual to any mans Salvation,","proofs":["1 Corinthians 3:6–7"],"refs":[{"printed":"1 Corinthians 3:6–7","osis":["1Cor.3.6-1Cor.3.7"]}],"note":null},{"text":"I have planted, and Apollo watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the reading of the Scripture an Ordinance of God for mens Salvation?","answer":"Yes, it is, And it shall be with him, and he shall read therein all the dayes of his life, that he may learn to fear the Lord his God, to keep all the words of this law, and these statutes to do them. And in reading of it, God sometimes comes in by his Spirit to mens conversion, And he arose and went, and behold a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Ierusalem for to worship, was returning, and sitting in his chariot, read Isaias the prophet. Then the spirit said to Philip, go near, and joyn thy self to his chariot, &c.","segments":[{"text":"Yes, it is,","proofs":["Deuteronomy 17:19"],"refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]}],"note":null},{"text":"And it shall be with him, and he shall read therein all the dayes of his life, that he may learn to fear the Lord his God, to keep all the words of this law, and these statutes to do them.","proofs":[],"refs":[],"note":null},{"text":"And in reading of it, God sometimes comes in by his Spirit to mens conversion,","proofs":["Acts 8:27–29"],"refs":[{"printed":"Acts 8:27–29","osis":["Acts.8.27-Acts.8.29"]}],"note":null},{"text":"And he arose and went, and behold a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Ierusalem for to worship, was returning, and sitting in his chariot, read Isaias the prophet. Then the spirit said to Philip, go near, and joyn thy self to his chariot,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the hearing of the Word a means of Salvation?","answer":"Yes, it is, Incline your ear, and come unto me; hear, and your soul shall live, &c. —It pleased God by the foolishness of preaching to save them that believe?","segments":[{"text":"Yes, it is,","proofs":["Isaiah 55:3"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null},{"text":"Incline your ear, and come unto me; hear, and your soul shall live,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["1 Corinthians 1:21"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null},{"text":"—It pleased God by the foolishness of preaching to save them that believe?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what end is the Word useful to men?","answer":"The first end and use of the Word is to convince men of their sin and misery out of Christ, But if all prophesie, and there come in one that believeth not, or one unlearned: he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest, &c.","segments":[{"text":"The first end and use of the Word is to convince men of their sin and misery out of Christ,","proofs":["1 Corinthians 14:24–25"],"refs":[{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]}],"note":null},{"text":"But if all prophesie, and there come in one that believeth not, or one unlearned: he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it useful for besides conviction?","answer":"’Tis useful for conversion, as well as conviction, The law of the Lord is perfect, converting the soul, &c. —To turn them from darkness to light, and from the power of Satan unto God, &c","segments":[{"text":"’Tis useful for conversion, as well as conviction,","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"The law of the Lord is perfect, converting the soul,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"—To turn them from darkness to light, and from the power of Satan unto God,","proofs":[],"refs":[],"note":null},{"text":"&c","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the Word convince and convert all that hear it?","answer":"No, but those only that are ordained to Eternal Life, —As many as were ordained to eternal life believed.","segments":[{"text":"No, but those only that are ordained to Eternal Life,","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"—As many as were ordained to eternal life believed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else is the Word useful for?","answer":"To build up the Saints to perfection in Christ, And he gave some apostles, and some prophets, and some evangelists, and some pastours and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man; unto the measure of the stature of the fulness in Christ. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among all them that are sanctified.","segments":[{"text":"To build up the Saints to perfection in Christ,","proofs":["Ephesians 4:11–13"],"refs":[{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]}],"note":null},{"text":"And he gave some apostles, and some prophets, and some evangelists, and some pastours and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man; unto the measure of the stature of the fulness in Christ.","proofs":["Acts 20:32"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null},{"text":"And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among all them that are sanctified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May the common people read the Scriptures?","answer":"Yes, ’tis a duty commanded by Christ, Search the scriptures, &c. and commended by the Apostle, These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures dayly, whether those things were so.","segments":[{"text":"Yes, ’tis a duty commanded by Christ,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"Search the scriptures,","proofs":[],"refs":[],"note":null},{"text":"&c. and commended by the Apostle,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures dayly, whether those things were so.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it their duty or liberty also to preach it?","answer":"No, it is not, for besides abilities for that work, there must be a call, — How shall they hear without a preacher, and how shall they preach except they be sent? &c.","segments":[{"text":"No, it is not, for besides abilities for that work, there must be a call,","proofs":["Romans 10:14–15"],"refs":[{"printed":"Romans 10:14–15","osis":["Rom.10.14-Rom.10.15"]}],"note":null},{"text":"— How shall they hear without a preacher, and how shall they preach except they be sent?","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction from hence?","answer":"That the enjoyments of the Scripture, and an able faithful Ministry to expound and apply them, is a special Mercy to any people, He sheweth his word unto Iacob, his statutes and judgments unto Israel, he hath not dealt so with any nation, and as for his judgments they have not knows them.","segments":[{"text":"That the enjoyments of the Scripture, and an able faithful Ministry to expound and apply them, is a special Mercy to any people,","proofs":["Psalm 147:19–20"],"refs":[{"printed":"Psalm 147:19–20","osis":["Ps.147.19-Ps.147.20"]}],"note":null},{"text":"He sheweth his word unto Iacob, his statutes and judgments unto Israel, he hath not dealt so with any nation, and as for his judgments they have not knows them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Instruction?","answer":"That men cannot expect Special and Spiritual Blessings from God in the wilful neglect of the Ordinances, He that turneth away his ear from hearing the law, even his prayer shall be abomination.","segments":[{"text":"That men cannot expect Special and Spiritual Blessings from God in the wilful neglect of the Ordinances,","proofs":["Proverbs 28:9"],"refs":[{"printed":"Proverbs 28:9","osis":["Prov.28.9"]}],"note":null},{"text":"He that turneth away his ear from hearing the law, even his prayer shall be abomination.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Inference?","answer":"That sad is their condition, who sit all their dayes under the Word to no purpose at all, If our gospel be hid, it is hid to them that are lost: In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them.","segments":[{"text":"That sad is their condition, who sit all their dayes under the Word to no purpose at all,","proofs":["2 Corinthians 4:3–4"],"refs":[{"printed":"2 Corinthians 4:3–4","osis":["2Cor.4.3-2Cor.4.4"]}],"note":null},{"text":"If our gospel be hid, it is hid to them that are lost: In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference?","answer":"That Christs Ordinances and Ministers should be most welcome to the people to whom God sends them, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that publisheth salvation, that saith unto Zion, thy God reigneth.","segments":[{"text":"That Christs Ordinances and Ministers should be most welcome to the people to whom God sends them,","proofs":["Isaiah 52:7"],"refs":[{"printed":"Isaiah 52:7","osis":["Isa.52.7"]}],"note":null},{"text":"How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that publisheth salvation, that saith unto Zion, thy God reigneth.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":82,"title":"Of the manner of Hearing","part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word to be read and heard, that it may become effectual to Salvation?","answer":"That the Word may become effectual to Salvation, we must attend thereunto with Diligence, Preparation and Prayer, receive it with Faith and Love, lay it up in our Hearts, and practise it in our Lives.","segments":[{"text":"That the Word may become effectual to Salvation, we must attend thereunto with Diligence, Preparation and Prayer, receive it with Faith and Love, lay it up in our Hearts, and practise it in our Lives.","proofs":[],"refs":[],"note":null}],"items":[{"question":"If the matter we read or hear be good, is not that enough for our salvation?","answer":"No, God requires that the Word be read and heard in a due manner, and the manner of hearing is of special regard with God, Take heed therefore how ye hear, &c.","segments":[{"text":"No, God requires that the Word be read and heard in a due manner, and the manner of hearing is of special regard with God,","proofs":["Luke 8:18"],"refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null},{"text":"Take heed therefore how ye hear,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many things belong to the due manner of hearing?","answer":"Three sorts of Duties belong to it; some antecedent, as, preparation and prayer; some concomitant, as due diligence and retention; and some subsequent, as practise.","segments":[{"text":"Three sorts of Duties belong to it; some antecedent, as, preparation and prayer; some concomitant, as due diligence and retention; and some subsequent, as practise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is due preparation for hearing?","answer":"It consists in serious consideration of the greatness and holiness of that God, whom we approach in hearing the Word, —Now therefore we are all here present before God, to hear all things that are commanded thee of God. And awing the heart even to a degree of holy trembling thereby, —To him will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.","segments":[{"text":"It consists in serious consideration of the greatness and holiness of that God, whom we approach in hearing the Word,","proofs":["Acts 10:33"],"refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null},{"text":"—Now therefore we are all here present before God, to hear all things that are commanded thee of God.","proofs":[],"refs":[],"note":null},{"text":"And awing the heart even to a degree of holy trembling thereby,","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"—To him will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the principal consideration thus to awe the heart?","answer":"The Word is in its own nature an heart-searching Word, For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart. And that eventually ’twill be the savour of Life or Death to us, To the one we are the savour of death unto death; and to the other the savour of life unto life, &c.","segments":[{"text":"The Word is in its own nature an heart-searching Word,","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null},{"text":"For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart.","proofs":[],"refs":[],"note":null},{"text":"And that eventually ’twill be the savour of Life or Death to us,","proofs":["2 Corinthians 2:16"],"refs":[{"printed":"2 Corinthians 2:16","osis":["2Cor.2.16"]}],"note":null},{"text":"To the one we are the savour of death unto death; and to the other the savour of life unto life,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else belongs to due preparation to hear?","answer":"The discharging of the heart from worldly cares, And some fell among thorns, and the thorns sprang up and choaked them. And carnal lusts, Wherefore lay apart, all filthiness and superfluity of naughtiness, and receive with meekness the engraffed word, which is able to save your souls.","segments":[{"text":"The discharging of the heart from worldly cares,","proofs":["Matthew 13:7"],"refs":[{"printed":"Matthew 13:7","osis":["Matt.13.7"]}],"note":null},{"text":"And some fell among thorns, and the thorns sprang up and choaked them.","proofs":[],"refs":[],"note":null},{"text":"And carnal lusts,","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null},{"text":"Wherefore lay apart, all filthiness and superfluity of naughtiness, and receive with meekness the engraffed word, which is able to save your souls.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third act of due preparation?","answer":"Longing after the Word for further communications of Grace by it, As new born babes desire the sincere milk of the word, that ye may grow thereby. And many people shall go and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Iacob, and he will teach us of his wayes, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Ierusalem.","segments":[{"text":"Longing after the Word for further communications of Grace by it,","proofs":["1 Peter 2:2"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"note":null},{"text":"As new born babes desire the sincere milk of the word, that ye may grow thereby.","proofs":["Isaiah 2:3"],"refs":[{"printed":"Isaiah 2:3","osis":["Isa.2.3"]}],"note":null},{"text":"And many people shall go and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Iacob, and he will teach us of his wayes, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Ierusalem.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second antecedent duty of hearing?","answer":"Prayer is an antecedent duty to hearing the Word, and that both for the assistance of the Minister, Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: And our own illumination, Open thou mine eyes, that I may behold wondrous things out of thy law.","segments":[{"text":"Prayer is an antecedent duty to hearing the Word, and that both for the assistance of the Minister,","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:","proofs":[],"refs":[],"note":null},{"text":"And our own illumination,","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null},{"text":"Open thou mine eyes, that I may behold wondrous things out of thy law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else should we pray for?","answer":"That God would pour out his Spirit with the Word according to that promise, —I will pour out my spirit unto you, I will make known my words unto you.","segments":[{"text":"That God would pour out his Spirit with the Word according to that promise,","proofs":["Proverbs 1:23"],"refs":[{"printed":"Proverbs 1:23","osis":["Prov.1.23"]}],"note":null},{"text":"—I will pour out my spirit unto you, I will make known my words unto you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth unpreparedness for the Word alwayes hinder its efficacy on the heart?","answer":"No, God sometimes is found of them that sought him not, —I was found of them that sought me not, &c. But it is a sin to neglect it, and needs a pardon of God.","segments":[{"text":"No, God sometimes is found of them that sought him not,","proofs":["Isaiah 65:1"],"refs":[{"printed":"Isaiah 65:1","osis":["Isa.65.1"]}],"note":null},{"text":"—I was found of them that sought me not,","proofs":[],"refs":[],"note":null},{"text":"&c. But it is a sin to neglect it, and needs a pardon of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first motive to prepare for solemn duties?","answer":"That it argues the sincerity of the heart, and in that case God will be merciful to infirmities, For a multitude of the people, even a multitude of Ephraim and Manasseth, Issachar and Zebulun had not cleansed themselves, yet did eat the passover, but not as it is written: Wherefore Hezekiah prayed for them, saying, the good Lord be merciful towards him, that prepareth his whole heart to seek the Lord God, the God of his fathers, though he be not cleansed according to the purification of the sanctuary.","segments":[{"text":"That it argues the sincerity of the heart, and in that case God will be merciful to infirmities,","proofs":["2 Chronicles 30:18–19"],"refs":[{"printed":"2 Chronicles 30:18–19","osis":["2Chr.30.18-2Chr.30.19"]}],"note":null},{"text":"For a multitude of the people, even a multitude of Ephraim and Manasseth, Issachar and Zebulun had not cleansed themselves, yet did eat the passover, but not as it is written: Wherefore Hezekiah prayed for them, saying, the good Lord be merciful towards him, that prepareth his whole heart to seek the Lord God, the God of his fathers, though he be not cleansed according to the purification of the sanctuary.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second motive?","answer":"’Tis a sweet sign that God will make that duty successful for which the heart is prepared, —Thou preparest their heart: thou bendest thine ear to them.","segments":[{"text":"’Tis a sweet sign that God will make that duty successful for which the heart is prepared,","proofs":["Psalm 10:17"],"refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"note":null},{"text":"—Thou preparest their heart: thou bendest thine ear to them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third motive to preparation?","answer":"The majesty and jealousie of God, to whom we approach, obliges us to solemn preparation, —Whereby we may serve God acceptably, with reverence and godly fear; for our God is a consuming fire.","segments":[{"text":"The majesty and jealousie of God, to whom we approach, obliges us to solemn preparation,","proofs":["Hebrews 12:28–29"],"refs":[{"printed":"Hebrews 12:28–29","osis":["Heb.12.28-Heb.12.29"]}],"note":null},{"text":"—Whereby we may serve God acceptably, with reverence and godly fear; for our God is a consuming fire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But must a man neglect the duty if his heart be not duly prepared for it?","answer":"No, for that would be to add a new sin to a former, and aggravate it the more.","segments":[{"text":"No, for that would be to add a new sin to a former, and aggravate it the more.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what manner must the prepared heart go to the word?","answer":"Not in dependance on its own preparations, but upon the Spirits assistance, I will go forward in the strength of the Lord God, &c.","segments":[{"text":"Not in dependance on its own preparations, but upon the Spirits assistance,","proofs":["Psalm 71:16"],"refs":[{"printed":"Psalm 71:16","osis":["Ps.71.16"]}],"note":null},{"text":"I will go forward in the strength of the Lord God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first act of Faith due to the Word?","answer":"The assenting act of Faith is required to the Word read or preached, whereby we acknowledge it to be of Divine Authority, And without controversie, great is the mistery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. For the prophesie came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.","segments":[{"text":"The assenting act of Faith is required to the Word read or preached, whereby we acknowledge it to be of Divine Authority,","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null},{"text":"And without controversie, great is the mistery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null},{"text":"For the prophesie came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second act of Faith required of us?","answer":"An applying act of Faith is also required of us, For whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of the scriptures might have hope.","segments":[{"text":"An applying act of Faith is also required of us,","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null},{"text":"For whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of the scriptures might have hope.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first end in applying the Word?","answer":"It is first to be applyed to our conviction both of sin and misery, Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the apostles, men and brethren, what shall we do?","segments":[{"text":"It is first to be applyed to our conviction both of sin and misery,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the apostles, men and brethren, what shall we do?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second end, or use of applying it?","answer":"It must be applyed for our guidance and direction to Christ, —Every man therefore that hath heard, and hath learned of the father, cometh unto me.","segments":[{"text":"It must be applyed for our guidance and direction to Christ,","proofs":["John 6:45"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"note":null},{"text":"—Every man therefore that hath heard, and hath learned of the father, cometh unto me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third use to which it must be applyed?","answer":"We must apply it for our direction through the whole course of Christian Duties, We have also a more sure word of prophesie; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.","segments":[{"text":"We must apply it for our direction through the whole course of Christian Duties,","proofs":["2 Peter 1:19"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"We have also a more sure word of prophesie; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other use must we apply it to?","answer":"It must be applyed for our comfort in all inward and outward troubles, For whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the scriptures might have hope.","segments":[{"text":"It must be applyed for our comfort in all inward and outward troubles,","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null},{"text":"For whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the scriptures might have hope.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"On what account are we to receive it with love?","answer":"We are to love it for its Authors sake, because it’s the Word of God, Consider how I love thy precepts, &c.","segments":[{"text":"We are to love it for its Authors sake, because it’s the Word of God,","proofs":["Psalm 119:159"],"refs":[{"printed":"Psalm 119:159","osis":["Ps.119.159"]}],"note":null},{"text":"Consider how I love thy precepts,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second motive of love to the Word?","answer":"The holiness and purity of it deserves and engages our love to it, Thy word is very pure: therefore thy servant loveth it.","segments":[{"text":"The holiness and purity of it deserves and engages our love to it,","proofs":["Psalm 119:140"],"refs":[{"printed":"Psalm 119:140","osis":["Ps.119.140"]}],"note":null},{"text":"Thy word is very pure: therefore thy servant loveth it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third motive to engage our love to it?","answer":"The great and constant usefulness of it to our Souls, as that we cannot subsist without, —I have esteemed the words of his mouth more than my necessary food.","segments":[{"text":"The great and constant usefulness of it to our Souls, as that we cannot subsist without,","proofs":["Job 23:12"],"refs":[{"printed":"Job 23:12","osis":["Job.23.12"]}],"note":null},{"text":"—I have esteemed the words of his mouth more than my necessary food.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth this love to the Word manifest it self?","answer":"Our love manifests it self in our longing after it, My soul breaketh for the longing that it hath unto thy judgments at all times. Our diligent attendance on it, Immediately therefore I sent unto thee, and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.","segments":[{"text":"Our love manifests it self in our longing after it,","proofs":["Psalm 119:20"],"refs":[{"printed":"Psalm 119:20","osis":["Ps.119.20"]}],"note":null},{"text":"My soul breaketh for the longing that it hath unto thy judgments at all times.","proofs":[],"refs":[],"note":null},{"text":"Our diligent attendance on it,","proofs":["Acts 10:33"],"refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null},{"text":"Immediately therefore I sent unto thee, and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Faith and Love evidenced to the Word after hearing it?","answer":"By preserving it carefully in our hearts and memories, Thy word have I hid in my heart: that I might not sin against thee.","segments":[{"text":"By preserving it carefully in our hearts and memories,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"Thy word have I hid in my heart: that I might not sin against thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the best cure for a bad memory?","answer":"Labour to get an high esteem of it, and an experimental feeling of it, and frequently meditate on it, I will delight my self in thy statutes: I will not forget thy word, I will never forget thy precepts; for with them thou hast quickened me, —Thy testimonies are my meditation.","segments":[{"text":"Labour to get an high esteem of it, and an experimental feeling of it, and frequently meditate on it,","proofs":["Psalm 119:16"],"refs":[{"printed":"Psalm 119:16","osis":["Ps.119.16"]}],"note":null},{"text":"I will delight my self in thy statutes: I will not forget thy word,","proofs":["Psalm 119:93"],"refs":[{"printed":"Psalm 119:93","osis":["Ps.119.93"]}],"note":null},{"text":"I will never forget thy precepts; for with them thou hast quickened me,","proofs":["Psalm 119:99"],"refs":[{"printed":"Psalm 119:99","osis":["Ps.119.99"]}],"note":null},{"text":"—Thy testimonies are my meditation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Faith and Love principally manifested to the word after hearing?","answer":"’Tis principally manifested by bringing forth the fruits of it in our lives, For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel, which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye bear a of it, and knew the grace of God in truth.","segments":[{"text":"’Tis principally manifested by bringing forth the fruits of it in our lives,","proofs":["Colossians 1:5–6"],"refs":[{"printed":"Colossians 1:5–6","osis":["Col.1.5-Col.1.6"]}],"note":null},{"text":"For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel, which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye bear a of it, and knew the grace of God in truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the use of all this?","answer":"This serves to reprove our formal and dead hearing the Word, and excites us all to evidence and exercise more Faith, Love and Obedience in hearing it.","segments":[{"text":"This serves to reprove our formal and dead hearing the Word, and excites us all to evidence and exercise more Faith, Love and Obedience in hearing it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":83,"title":"Of Sacraments as means of Salvation","part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"How do the Sacraments become effectual means of Salvation?","answer":"The Sacraments become effectual means of Salvation, not from any vertue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them, that by Faith receive them.","segments":[{"text":"The Sacraments become effectual means of Salvation, not from any vertue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them, that by Faith receive them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What’s the first proper sense of this word Sacrament?","answer":"It primarily signifies a solemn Oath taken by Souldiers when they List themselves under a Prince or General; and this Oath was mutual.","segments":[{"text":"It primarily signifies a solemn Oath taken by Souldiers when they List themselves under a Prince or General; and this Oath was mutual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we use it seeing it is not a Scripture word?","answer":"Though the Word be not found in Scripture, yet the thing intended by it is, and that brings the word in use, for in the Sacraments God obliges himself to us by confirming his Covenant by it, And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also. And we oblige our selves to God, Know ye not that so many of us as were baptized into Christ, were baptized into his death? Therefore we are buried with him in baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.","segments":[{"text":"Though the Word be not found in Scripture, yet the thing intended by it is, and that brings the word in use, for in the Sacraments God obliges himself to us by confirming his Covenant by it,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also.","proofs":[],"refs":[],"note":null},{"text":"And we oblige our selves to God,","proofs":["Romans 6:3–4"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]}],"note":null},{"text":"Know ye not that so many of us as were baptized into Christ, were baptized into his death? Therefore we are buried with him in baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is here meant by Salvation?","answer":"By Salvation is meant our compleat and final deliverance from sin and misery, both temporal and eternal. From sin, —For he shall save his people from their sins. From misery, —Even Iesus which delivereth us from the wrath to come.","segments":[{"text":"By Salvation is meant our compleat and final deliverance from sin and misery, both temporal and eternal. From sin,","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null},{"text":"—For he shall save his people from their sins.","proofs":[],"refs":[],"note":null},{"text":"From misery,","proofs":["1 Thessalonians 1:10"],"refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null},{"text":"—Even Iesus which delivereth us from the wrath to come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a mean of Salvation?","answer":"A mean of Salvation signifies any appointment of God, whereby he promotes and accomplishes his design of saving our Souls, so the word is a mean, For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one that believeth.","segments":[{"text":"A mean of Salvation signifies any appointment of God, whereby he promotes and accomplishes his design of saving our Souls, so the word is a mean,","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null},{"text":"For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one that believeth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Word and Sacraments differ as means of Salvation?","answer":"The Word is appointed to be the first means of begeting Faith; Who then is Paul? or who is Apollo? but ministers by whom ye believed, &c. Sacraments are to seal and confirm it, And he received the sign of circumcision, a seal of the righteousness of faith, &c.","segments":[{"text":"The Word is appointed to be the first means of begeting Faith;","proofs":["1 Corinthians 3:5"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]}],"note":null},{"text":"Who then is Paul? or who is Apollo? but ministers by whom ye believed,","proofs":[],"refs":[],"note":null},{"text":"&c. Sacraments are to seal and confirm it,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"And he received the sign of circumcision, a seal of the righteousness of faith,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by an effectual mean of Salvation?","answer":"By an effectual mean, is meant such a mean as fully obtains and accomplishes the end it was appointed for, —Because when ye received the word of God, which ye heard of us, ye received it not as the word of men; but (as it is in truth) the word of God, which effectually worketh also in you that believe.","segments":[{"text":"By an effectual mean, is meant such a mean as fully obtains and accomplishes the end it was appointed for,","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"—Because when ye received the word of God, which ye heard of us, ye received it not as the word of men; but (as it is in truth) the word of God, which effectually worketh also in you that believe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Don’t all the means of Salvation prove effectual to men?","answer":"Though the means of Salvation prove effectual to all Gods Elect, yet they are so to no others, And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God, perswading them concerning Iesus, both out of the law of Moses, and out of the prophets from morning till evening. And some believed the things which were spoken, and some believed not.","segments":[{"text":"Though the means of Salvation prove effectual to all Gods Elect, yet they are so to no others,","proofs":["Acts 28:23–24"],"refs":[{"printed":"Acts 28:23–24","osis":["Acts.28.23-Acts.28.24"]}],"note":null},{"text":"And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God, perswading them concerning Iesus, both out of the law of Moses, and out of the prophets from morning till evening. And some believed the things which were spoken, and some believed not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not the Sacraments save all that partake of them?","answer":"No, they do not; Baptism may pass on a cast-away, For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. And the Lords Supper may be received unworthily, Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","segments":[{"text":"No, they do not; Baptism may pass on a cast-away,","proofs":["Acts 8:23"],"refs":[{"printed":"Acts 8:23","osis":["Acts.8.23"]}],"note":null},{"text":"For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.","proofs":[],"refs":[],"note":null},{"text":"And the Lords Supper may be received unworthily,","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the reason they prove not effectual to all?","answer":"Because their vertue and efficacy is not in themselves, but in God; for we see they work as Gods Spirit concurs, or not concurs with them, as in the instance before given.","segments":[{"text":"Because their vertue and efficacy is not in themselves, but in God; for we see they work as Gods Spirit concurs, or not concurs with them, as in the instance before given.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is not that for want of wisdom, holiness or zeal in the Minister, that they have no more efficacy?","answer":"No, it is not principally, or only from thence; for it’s not in the power of the holiest Minister in the World to make them effectual, —Neither is he that planteth any thing, neither he that watereth: but God that giveth the increase.","segments":[{"text":"No, it is not principally, or only from thence; for it’s not in the power of the holiest Minister in the World to make them effectual,","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null},{"text":"—Neither is he that planteth any thing, neither he that watereth: but God that giveth the increase.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is it that Sacraments become effectual?","answer":"’Tis only from the Spirit of Christ working in them, and by them, on the souls of men, For by one spirit are we all baptized into one body, —and have been all made to drink into one spirit.","segments":[{"text":"’Tis only from the Spirit of Christ working in them, and by them, on the souls of men,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"For by one spirit are we all baptized into one body, —and have been all made to drink into one spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction hence?","answer":"That men enjoying all the Ordinances of the Gospel, and partaking of the Sacraments annexed to the Covenant of Grace, may yet perish for ever, And did all eat the same spiritual meat: and did all drink the same spiritual drink: (for they drank of that spiritual rock that followed them: and that rock was Christ) but with many of them God was not well pleased: for they were overthrown in the wilderness. Then shall ye begin to say, we have eaten, and drank in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.","segments":[{"text":"That men enjoying all the Ordinances of the Gospel, and partaking of the Sacraments annexed to the Covenant of Grace, may yet perish for ever,","proofs":["1 Corinthians 10:3–5"],"refs":[{"printed":"1 Corinthians 10:3–5","osis":["1Cor.10.3-1Cor.10.5"]}],"note":null},{"text":"And did all eat the same spiritual meat: and did all drink the same spiritual drink: (for they drank of that spiritual rock that followed them: and that rock was Christ) but with many of them God was not well pleased: for they were overthrown in the wilderness.","proofs":["Luke 13:26–27"],"refs":[{"printed":"Luke 13:26–27","osis":["Luke.13.26-Luke.13.27"]}],"note":null},{"text":"Then shall ye begin to say, we have eaten, and drank in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference?","answer":"That men should not idolize some Ministers for the excellency of their gifts, and despise others, seeing ’tis not in them to make the means effectual.","segments":[{"text":"That men should not idolize some Ministers for the excellency of their gifts, and despise others, seeing ’tis not in them to make the means effectual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference?","answer":"That in all our attendance upon the means of Salvation, we should be careful to beg the Spirit and Blessing of Christ, without which they cannot be effectual to our Salvation.","segments":[{"text":"That in all our attendance upon the means of Salvation, we should be careful to beg the Spirit and Blessing of Christ, without which they cannot be effectual to our Salvation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":84,"title":"Of the nature of Sacraments","part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is a Sacrament?","answer":"A Sacrament is an holy Ordinance instituted by Christ; wherein by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applyed to Believers.","segments":[{"text":"A Sacrament is an holy Ordinance instituted by Christ; wherein by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applyed to Believers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of Sacraments are found in Scripture?","answer":"Of Sacraments there are two sorts, some extraordinary and transient, as the Fiery Pillar, Manna, and Water out of the Rock, Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea: and were all baptized unto Moses in the cloud, and in the sea: And did all eat the same spiritual meat: And did all drink the same spiritual drink (for they drank of that spiritual rock that followed them; and that rock was Christ). And some ordinary and standing, as Circumcision and the Passover, before Christ; and Baptism and the Lords Supper since Christs death.","segments":[{"text":"Of Sacraments there are two sorts, some extraordinary and transient, as the Fiery Pillar, Manna, and Water out of the Rock,","proofs":["1 Corinthians 10:1–4"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]}],"note":null},{"text":"Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea: and were all baptized unto Moses in the cloud, and in the sea: And did all eat the same spiritual meat: And did all drink the same spiritual drink (for they drank of that spiritual rock that followed them; and that rock was Christ).","proofs":[],"refs":[],"note":null},{"text":"And some ordinary and standing, as Circumcision and the Passover, before Christ; and Baptism and the Lords Supper since Christs death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many things are to be considered in every Sacrament?","answer":"In every Sacrament five things must be considered, (1.) The Author, (2.) The Parts, (3.) The Vnion of those parts, (4.) The Subjects, (5) The ends and uses of it.","segments":[{"text":"In every Sacrament five things must be considered, (1.) The Author, (2.) The Parts, (3.) The Vnion of those parts, (4.) The Subjects, (5) The ends and uses of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is the Author of the Sacraments?","answer":"The Lord Jesus Christ as King of the Church, by whose sole authority Baptism was instituted, Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you, &c. And the Lords Supper, For I have received of the Lord that which also I delivered unto you, that the Lord Iesus, the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said, Take, eat, this is my body, which is broken for you: This do in remembrance of me.","segments":[{"text":"The Lord Jesus Christ as King of the Church, by whose sole authority Baptism was instituted,","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you,","proofs":[],"refs":[],"note":null},{"text":"&c. And the Lords Supper,","proofs":["1 Corinthians 11:23–24"],"refs":[{"printed":"1 Corinthians 11:23–24","osis":["1Cor.11.23-1Cor.11.24"]}],"note":null},{"text":"For I have received of the Lord that which also I delivered unto you, that the Lord Iesus, the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said, Take, eat, this is my body, which is broken for you: This do in remembrance of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are the old Sacraments yet in being and use in the Church?","answer":"No, they are past away, and the new come in their room. Baptism takes place of Circumcision, In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, &c. And the Lords Supper of the Passover, Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened, for even Christ our passover is sacrificed for us.","segments":[{"text":"No, they are past away, and the new come in their room. Baptism takes place of Circumcision,","proofs":["Colossians 2:11–12"],"refs":[{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null},{"text":"In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism,","proofs":[],"refs":[],"note":null},{"text":"&c. And the Lords Supper of the Passover,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null},{"text":"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened, for even Christ our passover is sacrificed for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what parts doth every Sacrament consist?","answer":"Every Sacrament consists of two parts, one external and earthly; another internal and Heavenly, or Spiritual. Bread, Wine and Water, are the external, Christs Blood and Spirit the internal parts, Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death? —This cup is the new testament in my blood, &c.","segments":[{"text":"Every Sacrament consists of two parts, one external and earthly; another internal and Heavenly, or Spiritual. Bread, Wine and Water, are the external, Christs Blood and Spirit the internal parts,","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death?","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null},{"text":"—This cup is the new testament in my blood,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists the Sacramental union of these parts?","answer":"It consists by vertue of Christs institution in three things, (1.) In apt signification. (2.) Firm obsignation. And (3.) Real exhibition of the Blessings signified and seald.","segments":[{"text":"It consists by vertue of Christs institution in three things, (1.) In apt signification. (2.) Firm obsignation. And (3.) Real exhibition of the Blessings signified and seald.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Blessings signified by Water in Baptism?","answer":"It signifies our implantation into Christ, and communion with him in his Death and Resurrection, Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life. And our solemn admission into the visible Church, For ye are all the children of God by faith in Christ Iesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Iew, nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Iesus. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise.","segments":[{"text":"It signifies our implantation into Christ, and communion with him in his Death and Resurrection,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null},{"text":"Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life.","proofs":[],"refs":[],"note":null},{"text":"And our solemn admission into the visible Church,","proofs":["Galatians 3:26–29"],"refs":[{"printed":"Galatians 3:26–29","osis":["Gal.3.26-Gal.3.29"]}],"note":null},{"text":"For ye are all the children of God by faith in Christ Iesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Iew, nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Iesus. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Blessings signified by Bread and Wine?","answer":"They signifie Christs Body and Blood, broken and poured out for us, with all the Blessings of Remission, Peace and Salvation purchased by his Blood, The cup of blessing which we bless, is it not the communion of the bloud of Christ? The bread which we break, is it not the communion of the body of Christ? for we being many, are one bread, and one body: for we are all partakers of that one bread.","segments":[{"text":"They signifie Christs Body and Blood, broken and poured out for us, with all the Blessings of Remission, Peace and Salvation purchased by his Blood,","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"The cup of blessing which we bless, is it not the communion of the bloud of Christ? The bread which we break, is it not the communion of the body of Christ? for we being many, are one bread, and one body: for we are all partakers of that one bread.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the Sacraments seal, as well as signifie these things?","answer":"Yes, they do, And he received the sign of circumcision, a seal of the righteousness of the faith, &c. Their use is to confirm Gods Covenant with Believers.","segments":[{"text":"Yes, they do,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"And he received the sign of circumcision, a seal of the righteousness of the faith,","proofs":[],"refs":[],"note":null},{"text":"&c. Their use is to confirm Gods Covenant with Believers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who are the proper subjects of the Sacraments?","answer":"Believers and their Seed are the subjects of Baptism, but adult Christians only of the Lords Supper, —Repent and be baptized every one of you, —for the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. But let a man examine himself, and so let him eat of that bread, and drink of that cup.","segments":[{"text":"Believers and their Seed are the subjects of Baptism, but adult Christians only of the Lords Supper,","proofs":["Acts 2:38–39"],"refs":[{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]}],"note":null},{"text":"—Repent and be baptized every one of you, —for the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"But let a man examine himself, and so let him eat of that bread, and drink of that cup.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the main use and end of Sacraments?","answer":"It is to ratifie and confirm Gods Covenant with Believers, And he received the sign of circumcision, a seal of the righteousness of the saith, that he had yet being uncircumcised, &c. For as often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come.","segments":[{"text":"It is to ratifie and confirm Gods Covenant with Believers,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"And he received the sign of circumcision, a seal of the righteousness of the saith, that he had yet being uncircumcised,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"For as often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction from hence?","answer":"That the abuse of such holy and solemn mysteries, is a sin of dreadful aggravation, and such as God will punish, Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","segments":[{"text":"That the abuse of such holy and solemn mysteries, is a sin of dreadful aggravation, and such as God will punish,","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Instruction?","answer":"Hence we learn the tender care and love of Christ over the Church in instituting such useful and comfortable Ordinances for us.","segments":[{"text":"Hence we learn the tender care and love of Christ over the Church in instituting such useful and comfortable Ordinances for us.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":85,"title":"Of the number of Sacraments","part":null,"questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"Which are the Sacraments of the New Testament?","answer":"The Sacraments of the New Testament are Baptism, and the Lords Supper?","segments":[{"text":"The Sacraments of the New Testament are Baptism, and the Lords Supper?","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many Sacraments hath Christ appointed in the New Testament?","answer":"Christ hath appointed two and no more, these being sufficient for our initiation and confirmation.","segments":[{"text":"Christ hath appointed two and no more, these being sufficient for our initiation and confirmation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many have the Papists added to them?","answer":"They have added five more, viz. Confirmation, Penance, Ordination, Marriage, and Extream Vnction.","segments":[{"text":"They have added five more, viz. Confirmation, Penance, Ordination, Marriage, and Extream Vnction.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their Sacrament of Confirmation?","answer":"It is the anointing of the Baptized with Chrism in the Forehead, with this Form of Words, I sign thee with the sign of the Cross, and confirm thee with the Chrism of Salvation, in the Name of the Father, Son and Holy Ghost.","segments":[{"text":"It is the anointing of the Baptized with Chrism in the Forehead, with this Form of Words, I sign thee with the sign of the Cross, and confirm thee with the Chrism of Salvation, in the Name of the Father, Son and Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s their ground for this practice?","answer":"The abuse of that Scripture, Of the doctrine of baptisms, and laying on of hands, &c. which by a figurative speech, expresseth the whole standing Ministry in the Church by laying on of Hands.","segments":[{"text":"The abuse of that Scripture,","proofs":["Hebrews 6:2"],"refs":[{"printed":"Hebrews 6:2","osis":["Heb.6.2"]}],"note":null},{"text":"Of the doctrine of baptisms, and laying on of hands,","proofs":[],"refs":[],"note":null},{"text":"&c. which by a figurative speech, expresseth the whole standing Ministry in the Church by laying on of Hands.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s their Sacrament of Penance?","answer":"It is Repentance manifested by outward signs, to which the word of Absolution coming, makes it a Sacrament misgrounded on, Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.","segments":[{"text":"It is Repentance manifested by outward signs, to which the word of Absolution coming, makes it a Sacrament misgrounded on,","proofs":["John 20:23"],"refs":[{"printed":"John 20:23","osis":["John.20.23"]}],"note":null},{"text":"Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their Sacrament of Orders or Ordination?","answer":"It is the laying on of Hands in Ordination of Ministers, by which they conceive Spiritual Grace is given by mistake of, Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee, by the putting on of my hands.","segments":[{"text":"It is the laying on of Hands in Ordination of Ministers, by which they conceive Spiritual Grace is given by mistake of,","proofs":["2 Timothy 1:6"],"refs":[{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]}],"note":null},{"text":"Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee, by the putting on of my hands.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s their fourth superadded Sacrament?","answer":"It is Marriage, grounded upon those words of the Apostle, This is a great mystery; but I speak concerning Christ and the church. Which only shews a similitude of our union with Christ, not an instituted sign to that end.","segments":[{"text":"It is Marriage, grounded upon those words of the Apostle,","proofs":["Ephesians 5:32"],"refs":[{"printed":"Ephesians 5:32","osis":["Eph.5.32"]}],"note":null},{"text":"This is a great mystery; but I speak concerning Christ and the church. Which only shews a similitude of our union with Christ, not an instituted sign to that end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is their fifth superadded Sacrament?","answer":"Extream Unction, or anointing the Sick near Death with consecrated Oyl, grounded on — And anointed with oyl many that were sick and healed them. And Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oyl in the name of the Lord. Which are neither Sacramental-Rites, nor of ordinary standing use in the Church, but extraordinary and temporary for that Age.","segments":[{"text":"Extream Unction, or anointing the Sick near Death with consecrated Oyl, grounded on","proofs":["Mark 6:13"],"refs":[{"printed":"Mark 6:13","osis":["Mark.6.13"]}],"note":null},{"text":"— And anointed with oyl many that were sick and healed them.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["James 5:14"],"refs":[{"printed":"James 5:14","osis":["Jas.5.14"]}],"note":null},{"text":"Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oyl in the name of the Lord.","proofs":[],"refs":[],"note":null},{"text":"Which are neither Sacramental-Rites, nor of ordinary standing use in the Church, but extraordinary and temporary for that Age.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What learn we hence?","answer":"Hence we learn how apt men are to corrupt Gods Ordinances by their superstitious additions, —Teaching for doctrines the commandments of men.","segments":[{"text":"Hence we learn how apt men are to corrupt Gods Ordinances by their superstitious additions,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"—Teaching for doctrines the commandments of men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Instruction hence?","answer":"How just and necessary our separation from Rome is, who have grosly corrupted Gods Ordinances, and left men no other remedy, And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwelt in heaven.","segments":[{"text":"How just and necessary our separation from Rome is, who have grosly corrupted Gods Ordinances, and left men no other remedy,","proofs":["Revelation 13:6"],"refs":[{"printed":"Revelation 13:6","osis":["Rev.13.6"]}],"note":null},{"text":"And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwelt in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Instruction?","answer":"That the reformation of Religion is an invaluable Mercy, a great deliverance from Spiritual Bondage, And the temple of God was opened in heaven, and there was seen in his temple the ark of this testament, and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.","segments":[{"text":"That the reformation of Religion is an invaluable Mercy, a great deliverance from Spiritual Bondage,","proofs":["Revelation 11:19"],"refs":[{"printed":"Revelation 11:19","osis":["Rev.11.19"]}],"note":null},{"text":"And the temple of God was opened in heaven, and there was seen in his temple the ark of this testament, and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth Instruction?","answer":"That Rome shall certainly fall, and all her Adherents, for the horrid injury done by them to Christ, and the Souls of men, Rejoyce over her thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. And a mighty angel took up a stone like a great milstone, and cast it into the Sea, saying thus with violence, shall that great city Babylon be thrown down, and shall be found no more at all.","segments":[{"text":"That Rome shall certainly fall, and all her Adherents, for the horrid injury done by them to Christ, and the Souls of men,","proofs":["Revelation 18:20–21"],"refs":[{"printed":"Revelation 18:20–21","osis":["Rev.18.20-Rev.18.21"]}],"note":null},{"text":"Rejoyce over her thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. And a mighty angel took up a stone like a great milstone, and cast it into the Sea, saying thus with violence, shall that great city Babylon be thrown down, and shall be found no more at all.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":86,"title":"What is Baptism?","part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What is Baptism?","answer":"Baptism is a Sacrament, wherein the washing of Water, in the Name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords.","segments":[{"text":"Baptism is a Sacrament, wherein the washing of Water, in the Name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the external part of Baptism?","answer":"It is pure unmixed Water, —And our bodies washed with pure water. And therefore it’s a vile practice of Papists to add Oyl, Salt and Spittle to Water in Baptism.","segments":[{"text":"It is pure unmixed Water,","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null},{"text":"—And our bodies washed with pure water.","proofs":[],"refs":[],"note":null},{"text":"And therefore it’s a vile practice of Papists to add Oyl, Salt and Spittle to Water in Baptism.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Water in Baptism signifie?","answer":"It signifies the Blood of Christ, —Vnto him that loved us, and washed us from our sins in his own blood.","segments":[{"text":"It signifies the Blood of Christ,","proofs":["Revelation 1:5"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null},{"text":"—Vnto him that loved us, and washed us from our sins in his own blood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first resemblance it hath to Christs Blood?","answer":"In the freeness of it to all, it represents the unpurchased Blood of Christ, Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk without money, and without price.","segments":[{"text":"In the freeness of it to all, it represents the unpurchased Blood of Christ,","proofs":["Isaiah 55:1"],"refs":[{"printed":"Isaiah 55:1","osis":["Isa.55.1"]}],"note":null},{"text":"Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk without money, and without price.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second resemblance to Christs Blood?","answer":"It resembles it in its refreshing quality; Water refresheth the thirsty; so doth Christs Blood, —He that believeth on me, shall never thirst.","segments":[{"text":"It resembles it in its refreshing quality; Water refresheth the thirsty; so doth Christs Blood,","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null},{"text":"—He that believeth on me, shall never thirst.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third resemblance it hath to Christs Blood?","answer":"The cleansing property of Water shews the purifying vertue of Christs Blood, How much more shall the blood of Christ, who through the eternal spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God.","segments":[{"text":"The cleansing property of Water shews the purifying vertue of Christs Blood,","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"How much more shall the blood of Christ, who through the eternal spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth resemblance it hath to Christs Blood?","answer":"It resembles it in the necessity of it; for as the Body cannot live without Water, so neither can the Soul without Christs Blood, It was therefore necessary, that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with bitter sacrifices than these.","segments":[{"text":"It resembles it in the necessity of it; for as the Body cannot live without Water, so neither can the Soul without Christs Blood,","proofs":["Hebrews 9:23"],"refs":[{"printed":"Hebrews 9:23","osis":["Heb.9.23"]}],"note":null},{"text":"It was therefore necessary, that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with bitter sacrifices than these.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fifth resemblance of Water to the Blood of Christ?","answer":"As Water neither refreshes, nor purifies the Body without application; so neither doth Christs Blood refresh or purifie the Soul till applyed, But of him are ye in Christ Iesus, who of God is made unto us wisdom and righteousness, and sanctification and redemption.","segments":[{"text":"As Water neither refreshes, nor purifies the Body without application; so neither doth Christs Blood refresh or purifie the Soul till applyed,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"But of him are ye in Christ Iesus, who of God is made unto us wisdom and righteousness, and sanctification and redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it necessary to plunge the whole body under water in Baptizing every person?","answer":"The word [Baptize] signifying as well to wash, as to plunge: A person may be truly Baptized that is not plunged▪ And we cannot think by the circumstances of time and place, that the Iaylor in the night was carryed to a River out of the City, And he took them the same hour of the night, and washed their stripes, and was baptized, he, and all his, straightway.","segments":[{"text":"The word [Baptize] signifying as well to wash, as to plunge: A person may be truly Baptized that is not plunged▪ And we cannot think by the circumstances of time and place, that the Iaylor in the night was carryed to a River out of the City,","proofs":["Acts 16:33"],"refs":[{"printed":"Acts 16:33","osis":["Acts.16.33"]}],"note":null},{"text":"And he took them the same hour of the night, and washed their stripes, and was baptized, he, and all his, straightway.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is it not said, John 3.23. That John was baptizing in Aenon near to Salim, because there was much water there; and they came and were baptized?","answer":"The word signifies many waters (that is) springs of waters there, which are known by Travellers to be small, not capable of plunging into.","segments":[{"text":"The word signifies many waters (that is) springs of waters there, which are known by Travellers to be small, not capable of plunging into.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the benefits accruing to us by Baptism?","answer":"The benefits are twofold; some external, called the fatness of the Olive-tree, (i. e.) Ordinances and visible Membership, —And thou being a wild olive-tree, were grafted in amongst them, and with them, partakest of the root and fatness of the olive-tree. And some spiritual and saving, The like figure whereunto, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Iesus Christ.","segments":[{"text":"The benefits are twofold; some external, called the fatness of the Olive-tree, (i. e.) Ordinances and visible Membership,","proofs":["Romans 11:17"],"refs":[{"printed":"Romans 11:17","osis":["Rom.11.17"]}],"note":null},{"text":"—And thou being a wild olive-tree, were grafted in amongst them, and with them, partakest of the root and fatness of the olive-tree.","proofs":[],"refs":[],"note":null},{"text":"And some spiritual and saving,","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"The like figure whereunto, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What engagements are said on the Baptized?","answer":"They are engaged to be the Lords people and walk suitable to that engagement, Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.","segments":[{"text":"They are engaged to be the Lords people and walk suitable to that engagement,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null},{"text":"Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Baptism to be reiterated as the Lords Supper?","answer":"No; for the Lords Supper is a Sacrament for nourishing, but this for implantation ▪ Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.","segments":[{"text":"No; for the Lords Supper is a Sacrament for nourishing, but this for implantation ▪","proofs":["Romans 6:4–5"],"refs":[{"printed":"Romans 6:4–5","osis":["Rom.6.4-Rom.6.5"]}],"note":null},{"text":"Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth Baptism regenerate men, and confer saving Grace?","answer":"No, it doth not in its own vertue convey Grace, no more than the Lords Supper; but the Spirit of God is the Author of Grace, and works it as he pleases before, or after Baptism.","segments":[{"text":"No, it doth not in its own vertue convey Grace, no more than the Lords Supper; but the Spirit of God is the Author of Grace, and works it as he pleases before, or after Baptism.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":87,"title":"Of the subjects of Baptism","part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"To whom is Baptism to be administred?","answer":"Baptism is not to be administred to any that are out of the visible Church, till they profess their Faith in Christ, and Obedience to him, but the infants of such as are members of the visible Church are to be Baptized.","segments":[{"text":"Baptism is not to be administred to any that are out of the visible Church, till they profess their Faith in Christ, and Obedience to him, but the infants of such as are members of the visible Church are to be Baptized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who are to be Baptized?","answer":"Believers and their insane off-spring, For the promise is to you, and your children, and to all that are afar off, even as many as the Lord our God shall call.","segments":[{"text":"Believers and their insane off-spring,","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"For the promise is to you, and your children, and to all that are afar off, even as many as the Lord our God shall call.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the infant seed of Believers ought to be Baptized?","answer":"It appears by this, that they being Abrahams Seed, were taken into Covenant with God, and ordered to have the sign of the Covenant applyed to them, and that Grant was never reversed, And I will establish my covenant between me and thee, and thy seed after thee, in their generations for an everlasting covenant to be a God unto thee, and to thy seed after thee. This is my covenant which ye shall keep between me and you, and thy seed after thee, every man-child among you shall be circumcised.","segments":[{"text":"It appears by this, that they being Abrahams Seed, were taken into Covenant with God, and ordered to have the sign of the Covenant applyed to them, and that Grant was never reversed,","proofs":["Genesis 17:7, 10"],"refs":[{"printed":"Genesis 17:7, 10","osis":["Gen.17.7","Gen.17.10"]}],"note":null},{"text":"And I will establish my covenant between me and thee, and thy seed after thee, in their generations for an everlasting covenant to be a God unto thee, and to thy seed after thee. This is my covenant which ye shall keep between me and you, and thy seed after thee, every man-child among you shall be circumcised.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But was not that the Covenant of Works, and so will not hold to infer their priviledge under the Covenant of Grace?","answer":"No, it was not; for God never did, nor will become a God by way of special interest to any people, by vertue of the Covenant of Works, since the breach of it by the fall.","segments":[{"text":"No, it was not; for God never did, nor will become a God by way of special interest to any people, by vertue of the Covenant of Works, since the breach of it by the fall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if it were the Covenant of Grace, how doth it appear the right of Believers Infants is still the same it was before in Abrahams time?","answer":"It appears plainly from the Apostles own words and arguments, For the promise is to you, and to your children, &c.","segments":[{"text":"It appears plainly from the Apostles own words and arguments,","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"For the promise is to you, and to your children,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But though Infants then were members of Gods visible Church among the Iews, how doth it appear they are so now when God hath vast them off?","answer":"It appears the membership and priviledges are as sure and ample to them now, that are the Children of Gentile-believers, as ever they were to the Iewish Infants, And if some of the branches be broken off, and then being a wild olive-tree wert grafted in amongst them, and with them partakest of the root and fatness of the olive-tree.","segments":[{"text":"It appears the membership and priviledges are as sure and ample to them now, that are the Children of Gentile-believers, as ever they were to the Iewish Infants,","proofs":["Romans 11:17"],"refs":[{"printed":"Romans 11:17","osis":["Rom.11.17"]}],"note":null},{"text":"And if some of the branches be broken off, and then being a wild olive-tree wert grafted in amongst them, and with them partakest of the root and fatness of the olive-tree.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How else doth it appear they are within the Covenant?","answer":"It appears by this, that they are pronounced holy, —Else were your children unclean, but now are they holy. Which is a foederal holiness; and none out of Covenant can be holy by Covenant.","segments":[{"text":"It appears by this, that they are pronounced holy,","proofs":["1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"—Else were your children unclean, but now are they holy.","proofs":[],"refs":[],"note":null},{"text":"Which is a foederal holiness; and none out of Covenant can be holy by Covenant.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But may not that place mean only their legitimacy?","answer":"No, it cannot; for then the Apostle must pronounce all the Infants in the World bastards, that descend not at least from one believing Parent.","segments":[{"text":"No, it cannot; for then the Apostle must pronounce all the Infants in the World bastards, that descend not at least from one believing Parent.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But Infants are not capable to Covenant with God, or perform Covenant Duties, and therefore why should they be admitted to Covenant Priviledges?","answer":"A Child now of eight dayes old is as capable of being admitted into Covenant with God, as Children of the same age were in Abrahams dayes; and then it’s manifest they were admitted.","segments":[{"text":"A Child now of eight dayes old is as capable of being admitted into Covenant with God, as Children of the same age were in Abrahams dayes; and then it’s manifest they were admitted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Though they were admitted by Circumcision then, will it follow they may be so by Baptism now, seeing that Ordinance is abolished?","answer":"Yes, it will; for though Circumcision cease, yet Baptism is come into its place, And ye are complete in him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ buried with him in baptism, &c.","segments":[{"text":"Yes, it will; for though Circumcision cease, yet Baptism is come into its place,","proofs":["Colossians 2:10–12"],"refs":[{"printed":"Colossians 2:10–12","osis":["Col.2.10-Col.2.12"]}],"note":null},{"text":"And ye are complete in him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ buried with him in baptism,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But Circumcision was a Seal of the Covenant of Works, and the argument will not hold from a Seal of the Covenant of Works, to a Seal of the Covenant of Grace?","answer":"Circumcision never was, nor was intended to be a Seal of the Covenant of Works, but of the Righteousness of Faith, And he received the sign of circumcision, a seal of the righteousness of the faith that he had, yet being uncircumcised, &c.","segments":[{"text":"Circumcision never was, nor was intended to be a Seal of the Covenant of Works, but of the Righteousness of Faith,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"And he received the sign of circumcision, a seal of the righteousness of the faith that he had, yet being uncircumcised,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But have we no express command in the New Testament to baptize Infants?","answer":"There needed no new command; their priviledge had been setled many ages before upon them, and never reversed by Christ, or his Apostles, but their former right declared to continue still to them, For the promise is to you and your children, &c.","segments":[{"text":"There needed no new command; their priviledge had been setled many ages before upon them, and never reversed by Christ, or his Apostles, but their former right declared to continue still to them,","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"For the promise is to you and your children,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if they have a right, we might expect to find some examples of their baptizing?","answer":"’Tis manifest that Believers housholds were baptized with them, And when she was baptized, and her houshold, &c. And he took them the same hour of the night, and washed their stripes, and was baptized, he, and all his straightway. And if Infants are not named, so neither are any of Age, born of Christian Parents.","segments":[{"text":"’Tis manifest that Believers housholds were baptized with them,","proofs":["Acts 16:15, 33"],"refs":[{"printed":"Acts 16:15, 33","osis":["Acts.16.15","Acts.16.33"]}],"note":null},{"text":"And when she was baptized, and her houshold,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Acts 16:33"],"refs":[{"printed":"Acts 16:33","osis":["Acts.16.33"]}],"note":null},{"text":"And he took them the same hour of the night, and washed their stripes, and was baptized, he, and all his straightway.","proofs":[],"refs":[],"note":null},{"text":"And if Infants are not named, so neither are any of Age, born of Christian Parents.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But many trust to their Infant-baptism, as to their Regeneration, and so much mischief’s done?","answer":"They do so; yet the Duty is not therefore to be neglected. The preaching of Christ is to some a stumbling block, yet Christ must be preached for all that.","segments":[{"text":"They do so; yet the Duty is not therefore to be neglected. The preaching of Christ is to some a stumbling block, yet Christ must be preached for all that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But many baptized Infants prove naught?","answer":"And so do many baptized at Age too. Duties are not to be measured by events.","segments":[{"text":"And so do many baptized at Age too. Duties are not to be measured by events.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":88,"title":"What is the Lords Supper?","part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Lords Supper?","answer":"The Lords Supper is a Sacrament, wherein by giving and receiving Bread and Wine according to Christs appointment, his Death is shewed forth; and the worthy receivers are, not after a corporal and carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits to their spiritual nourishment, and growth in Grace.","segments":[{"text":"The Lords Supper is a Sacrament, wherein by giving and receiving Bread and Wine according to Christs appointment, his Death is shewed forth; and the worthy receivers are, not after a corporal and carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits to their spiritual nourishment, and growth in Grace.","proofs":[],"refs":[],"note":null}],"items":[{"question":"By whose authority is the Lords Supper instituted and appointed?","answer":"By the soveraign authority of Christ the King of the Church, and not by the pleasure of man, For I have received of the Lord that which also I delivered unto you, that the Lord Iesus, the same night in which he was betrayed, took bread.","segments":[{"text":"By the soveraign authority of Christ the King of the Church, and not by the pleasure of man,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"For I have received of the Lord that which also I delivered unto you, that the Lord Iesus, the same night in which he was betrayed, took bread.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what parts doth this Sacrament consist?","answer":"It consists of two parts, one earthly and visible; to wit, Bread and Wine, the other spiritual and invisible, the Body and Blood of Christ, The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?","segments":[{"text":"It consists of two parts, one earthly and visible; to wit, Bread and Wine, the other spiritual and invisible, the Body and Blood of Christ,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do these earthly and heavenly things become a Sacrament?","answer":"By the word of institution and blessing coming from Christ upon them, For I have received of the Lord that which also I delivered unto you, that the Lord Iesus the same night in which he was betrayed, took bread. And when he had given thanks, he brake it; and said, Take, eat, this is my body which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do as oft as ye drink it in remembrance of me.","segments":[{"text":"By the word of institution and blessing coming from Christ upon them,","proofs":["1 Corinthians 11:23–25"],"refs":[{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null},{"text":"For I have received of the Lord that which also I delivered unto you, that the Lord Iesus the same night in which he was betrayed, took bread. And when he had given thanks, he brake it; and said, Take, eat, this is my body which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do as oft as ye drink it in remembrance of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When did Christ ordain and institute this Sacrament?","answer":"He instituted it in the same night he was betrayed, —The Lord Iesus the same night in which he was betrayed, took bread. It could not be sooner, because the Passover must be first celebrated, and by the institution of this abrogated. Nor later, for soon after he was apprehended.","segments":[{"text":"He instituted it in the same night he was betrayed,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"—The Lord Iesus the same night in which he was betrayed, took bread.","proofs":[],"refs":[],"note":null},{"text":"It could not be sooner, because the Passover must be first celebrated, and by the institution of this abrogated. Nor later, for soon after he was apprehended.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the time of its institution teach us?","answer":"It teacheth us how great Christs care and love to his people is, that he makes in his Ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.","segments":[{"text":"It teacheth us how great Christs care and love to his people is, that he makes in his Ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the general use and end of this Sacrament?","answer":"It is to confirm, seal and ratifie the New Covenant to Believers, —This cup is the new testament in my blood: this do ye as oft as ye drink it, in remembrance of me.","segments":[{"text":"It is to confirm, seal and ratifie the New Covenant to Believers,","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null},{"text":"—This cup is the new testament in my blood: this do ye as oft as ye drink it, in remembrance of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the particular ends and uses of it?","answer":"The first particular end and use of it is, to bring Christ and his Sufferings afresh to our remembrance, —This do in remembrance of me.","segments":[{"text":"The first particular end and use of it is, to bring Christ and his Sufferings afresh to our remembrance,","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"—This do in remembrance of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of remembrance of Christ is here intended?","answer":"Not a meer speculative, but an affectionate heart-melting remembrance of him, like that of Peter, And Peter remembred the words of Iesus which said unto him, before the cock shall crow, thou shalt deny me thrice. And he went out and wept bitterly. Or of Ioseph, —And Ioseph made haste: for his bowels did yern upon his brother, and he sought where to weep, and he entred into his chamber, and wept there.","segments":[{"text":"Not a meer speculative, but an affectionate heart-melting remembrance of him, like that of Peter,","proofs":["Matthew 26:75"],"refs":[{"printed":"Matthew 26:75","osis":["Matt.26.75"]}],"note":null},{"text":"And Peter remembred the words of Iesus which said unto him, before the cock shall crow, thou shalt deny me thrice. And he went out and wept bitterly.","proofs":[],"refs":[],"note":null},{"text":"Or of Ioseph,","proofs":["Genesis 43:29–30"],"refs":[{"printed":"Genesis 43:29–30","osis":["Gen.43.29-Gen.43.30"]}],"note":null},{"text":"—And Ioseph made haste: for his bowels did yern upon his brother, and he sought where to weep, and he entred into his chamber, and wept there.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth this end of the Sacrament imply?","answer":"It implyes this, that the best of Gods people are too apt to forget Christ, and what he hath endured and suffered for them.","segments":[{"text":"It implyes this, that the best of Gods people are too apt to forget Christ, and what he hath endured and suffered for them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth it imply?","answer":"It implies this, that none but those that have the saving knowledge of Christ, and have had former acquaintance with Christ, are fit for this Ordinance; for no man can remember what he never knew, But let a man examine himself, and so let him eat of that bread, and drink of that cup.","segments":[{"text":"It implies this, that none but those that have the saving knowledge of Christ, and have had former acquaintance with Christ, are fit for this Ordinance; for no man can remember what he never knew,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"But let a man examine himself, and so let him eat of that bread, and drink of that cup.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second particular use and end of this Sacrament?","answer":"It is to represent Christ to Believers, as an apt sign of him, and of his Death; and that both memorative, significative, and instructive.","segments":[{"text":"It is to represent Christ to Believers, as an apt sign of him, and of his Death; and that both memorative, significative, and instructive.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is it a memorative sign of Christ?","answer":"It brings Christ to our remembrance, as his Death and bitter Sufferings are therein represented to us, by the breaking of Bread, and pouring forth of Wine, For as often as ye eat this bread, and drink this cup, ye do shew forth the Lords death till he come.","segments":[{"text":"It brings Christ to our remembrance, as his Death and bitter Sufferings are therein represented to us, by the breaking of Bread, and pouring forth of Wine,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"For as often as ye eat this bread, and drink this cup, ye do shew forth the Lords death till he come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is it a significative Ordinance?","answer":"It is a significative Ordinance, not only as it represents Christs sufferings, but the Believers union with him as the head, and with each other as members of his body, The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread, and one body, &c.","segments":[{"text":"It is a significative Ordinance, not only as it represents Christs sufferings, but the Believers union with him as the head, and with each other as members of his body,","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread, and one body,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what respect is it an instructive sign?","answer":"It is an instructive sign in divers respects; namely, First, As it teaches us that Christ is the only nutritive bread by which our Souls live, I am the living bread which came down from heaven: If any man eat of this bread, he shall live for ever; and the bread that I shall give is my flesh, which I shall give for the life of the world. And Secondly, As it instructs us that the New Testament is now in its full force by the death of Christ the Testator ▪ For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the testator liveth. Thus much of the Author, Nature and Ends of the Lords Supper.","segments":[{"text":"It is an instructive sign in divers respects; namely, First, As it teaches us that Christ is the only nutritive bread by which our Souls live,","proofs":["John 6:51"],"refs":[{"printed":"John 6:51","osis":["John.6.51"]}],"note":null},{"text":"I am the living bread which came down from heaven: If any man eat of this bread, he shall live for ever; and the bread that I shall give is my flesh, which I shall give for the life of the world.","proofs":[],"refs":[],"note":null},{"text":"And Secondly, As it instructs us that the New Testament is now in its full force by the death of Christ the Testator ▪","proofs":["Hebrews 9:16–17"],"refs":[{"printed":"Hebrews 9:16–17","osis":["Heb.9.16-Heb.9.17"]}],"note":null},{"text":"For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the testator liveth.","proofs":[],"refs":[],"note":null},{"text":"Thus much of the Author, Nature and Ends of the Lords Supper.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":89,"title":"Of the Elements, Actions and Subjects of it","part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"Are not Bread and Wine too small and common things to represent the body and blood of Christ?","answer":"Though a bit of Bread, and a draught of Wine, be things of small value in themselves, yet they are great in respect of their use and end. A penny-worth of Wax is a small thing in its self; but being applyed to the Label of a Deed, may be advanced to the worth of thousands of pounds, as it receives the seal to a great inheritance.","segments":[{"text":"Though a bit of Bread, and a draught of Wine, be things of small value in themselves, yet they are great in respect of their use and end. A penny-worth of Wax is a small thing in its self; but being applyed to the Label of a Deed, may be advanced to the worth of thousands of pounds, as it receives the seal to a great inheritance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not the bread in the Sacrament turned into the very body of Christ it self by Transubstantiation?","answer":"No, it is not; but the Elements retain still their own proper Nature of Bread and Wine after the words of Consecration, and are so called, For as often as ye eat this bread, &c. But I say unto you, I will not henceforth drink of this fruit of the vine, until that day when I drink it new with you in my Fathers kingdom.","segments":[{"text":"No, it is not; but the Elements retain still their own proper Nature of Bread and Wine after the words of Consecration, and are so called,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"For as often as ye eat this bread,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Matthew 26:29"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"note":null},{"text":"But I say unto you, I will not henceforth drink of this fruit of the vine, until that day when I drink it new with you in my Fathers kingdom.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first argument by which Protestants confute the Popish Doctrine of Transubstantiation?","answer":"The first Argument against it, is taken from the end of the Sacrament, which is to bring Christs Body and Blood to our remembrance, —This do in remembrance of me. Now signs for remembrance are of things absent, not present.","segments":[{"text":"The first Argument against it, is taken from the end of the Sacrament, which is to bring Christs Body and Blood to our remembrance,","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"—This do in remembrance of me. Now signs for remembrance are of things absent, not present.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Argument?","answer":"Because the language in which our Saviour spake, had no other property of expression, there being no other word for signifie but is, in stead thereof, as is manifest in both Testaments, And the seven ill-favoured kine that came up after them, are seven years of famine. —The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches.","segments":[{"text":"Because the language in which our Saviour spake, had no other property of expression, there being no other word for signifie but is, in stead thereof, as is manifest in both Testaments,","proofs":["Genesis 41:27"],"refs":[{"printed":"Genesis 41:27","osis":["Gen.41.27"]}],"note":null},{"text":"And the seven ill-favoured kine that came up after them, are seven years of famine.","proofs":["Revelation 1:20"],"refs":[{"printed":"Revelation 1:20","osis":["Rev.1.20"]}],"note":null},{"text":"—The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Argument against Transubstantiation?","answer":"The manifold gross absurdities that naturally and necessarily follow on this Doctrine, shew the falseness of it, and that it is justly rejected and abhorred by all sound Christians.","segments":[{"text":"The manifold gross absurdities that naturally and necessarily follow on this Doctrine, shew the falseness of it, and that it is justly rejected and abhorred by all sound Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first absurdity that follows it?","answer":"This Doctrine allows that to a silly Priest, which is not to be allowed to all the Angels in Heaven. It allows him power to make his Maker, and eat his God. And in justifying this by the Omnipotency of God, they say no more than what a Turk may say to justifie the most ridiculous fooleries of the Alcoran.","segments":[{"text":"This Doctrine allows that to a silly Priest, which is not to be allowed to all the Angels in Heaven. It allows him power to make his Maker, and eat his God. And in justifying this by the Omnipotency of God, they say no more than what a Turk may say to justifie the most ridiculous fooleries of the Alcoran.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second absurdity of Transubstantiation?","answer":"The second absurdity is this, that it denies the truth of the testimony given by the senses of all men, that it is real Bread and real Wine after Consecration, and not Flesh and Blood. And if the testimony of sense be not certain, then the being of God cannot be proved by the things that are made, contrary to For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and godhead, &c. Nor the truth of Christs Resurrection, by seeing and feeling, contrary to Behold my hands and my feet, that it is I my self; handle me and see, &c.","segments":[{"text":"The second absurdity is this, that it denies the truth of the testimony given by the senses of all men, that it is real Bread and real Wine after Consecration, and not Flesh and Blood. And if the testimony of sense be not certain, then the being of God cannot be proved by the things that are made, contrary to","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and godhead,","proofs":[],"refs":[],"note":null},{"text":"&c. Nor the truth of Christs Resurrection, by seeing and feeling, contrary to","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"Behold my hands and my feet, that it is I my self; handle me and see,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third absurdity of Transubstantiation?","answer":"The third absurdity is this, that in affirming the accidents of Bread and Wine to remain, and their substance to vanish, they affirm that there is length, breadth, thickness, moisture and sweetness, and yet nothing long, broad, thick, moist or sweet, which is a perfect contradiction.","segments":[{"text":"The third absurdity is this, that in affirming the accidents of Bread and Wine to remain, and their substance to vanish, they affirm that there is length, breadth, thickness, moisture and sweetness, and yet nothing long, broad, thick, moist or sweet, which is a perfect contradiction.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the fourth absurdity of Transubstantiation?","answer":"It implies that the entire living body of Christ sate at the Table, and at the same time was dead, and in the Disciples mouths and stomachs in the first Sacrament; and that in all after Sacraments it is wholly in Heaven, and wholly in as many thousand places in the World, as there are Sacraments administred.","segments":[{"text":"It implies that the entire living body of Christ sate at the Table, and at the same time was dead, and in the Disciples mouths and stomachs in the first Sacrament; and that in all after Sacraments it is wholly in Heaven, and wholly in as many thousand places in the World, as there are Sacraments administred.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the breaking of this bread, and pouring out of wine in the Sacrament signifie?","answer":"It signifies the violent painful death, and bitter sufferings of Christ for us, For as often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come.","segments":[{"text":"It signifies the violent painful death, and bitter sufferings of Christ for us,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"For as often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the giving and taking of the Sacramental bread and wine signifie?","answer":"These actions signifie Gods exhibiting, and the Believers applying of Christ and all his benefits to their Souls.","segments":[{"text":"These actions signifie Gods exhibiting, and the Believers applying of Christ and all his benefits to their Souls.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who are fit subjects to receive the Lords Supper?","answer":"None that are grosly ignorant, scandalous, or unbelievers in their Natural state, for such cannot examine themselves as the Word requires, But let a man examine himself, and so let him eat of that bread, and drink of that cup. But do eat and drink Judgment to themselves, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.","segments":[{"text":"None that are grosly ignorant, scandalous, or unbelievers in their Natural state, for such cannot examine themselves as the Word requires,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"But let a man examine himself, and so let him eat of that bread, and drink of that cup.","proofs":[],"refs":[],"note":null},{"text":"But do eat and drink Judgment to themselves,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are morally honest and sober persons qualified for this Sacrament?","answer":"No; Civility and Morality do not qualifie persons, they are not the Wedding-garment; but regenerating Grace and Faith doth in the smallest measure, And he saith unto him, friend, how camest thou in hither, not having a wedding garment, &c. The cup of blessing which we bless, is it not the communion of the blood Christ? the bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.","segments":[{"text":"No; Civility and Morality do not qualifie persons, they are not the Wedding-garment; but regenerating Grace and Faith doth in the smallest measure,","proofs":["Matthew 22:12"],"refs":[{"printed":"Matthew 22:12","osis":["Matt.22.12"]}],"note":null},{"text":"And he saith unto him, friend, how camest thou in hither, not having a wedding garment,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null},{"text":"The cup of blessing which we bless, is it not the communion of the blood Christ? the bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":90,"title":"Of the Duties of Communicants","part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"What is required to the worthy receiving of the Lords Supper?","answer":"It is required of them that would worthily partake of the Lords Supper, that they examine themselves, of their knowledge to discern the Lords Body, of their Faith to feed upon him, of their Repentance, Love and new Obedience, lest coming unworthily, they eat and drink judgment to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lords Supper, that they examine themselves, of their knowledge to discern the Lords Body, of their Faith to feed upon him, of their Repentance, Love and new Obedience, lest coming unworthily, they eat and drink judgment to themselves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the Duties of worthy receivers?","answer":"There are three sorts of Duties incumbent on them, some antecedent to it, some concomitants of it, and some subsequent to it","segments":[{"text":"There are three sorts of Duties incumbent on them, some antecedent to it, some concomitants of it, and some subsequent to it","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the antecedent Duties to it?","answer":"They are two, (1.) Examination of their Graces. (2.) Preparation of their Souls. Examination of their Graces. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. And preparation of their Souls, Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.","segments":[{"text":"They are two, (1.) Examination of their Graces. (2.) Preparation of their Souls. Examination of their Graces.","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":null},{"text":"But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.","proofs":[],"refs":[],"note":null},{"text":"And preparation of their Souls,","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":null},{"text":"Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Grace to be tryed?","answer":"Our saving knowledge of God in Christ, without which we cannot discern the Lords Body, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.","segments":[{"text":"Our saving knowledge of God in Christ, without which we cannot discern the Lords Body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we to enquire of touching our knowledge of God in Christ?","answer":"We are to examine whether it be competent for quantity, and savingly operative and influential on the Heart and Life for quality, My people are destroyed for lack of knowledge, &c. Though I speak with the tongues of men and of angels, and have not charity, I am become as a sounding brass or tinkling cymbal.","segments":[{"text":"We are to examine whether it be competent for quantity, and savingly operative and influential on the Heart and Life for quality,","proofs":["Hosea 4:6"],"refs":[{"printed":"Hosea 4:6","osis":["Hos.4.6"]}],"note":null},{"text":"My people are destroyed for lack of knowledge,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["1 Corinthians 13:1"],"refs":[{"printed":"1 Corinthians 13:1","osis":["1Cor.13.1"]}],"note":null},{"text":"Though I speak with the tongues of men and of angels, and have not charity, I am become as a sounding brass or tinkling cymbal.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When is knowledge competent and influential?","answer":"When we truly understand by the teachings of the Father, the sin and misery of the Fall, the nature and necessity of Christ, and under these convictions come to him in the way of Faith, —Every man therefore that hath heard, and hath learned of the Father, cometh unto me. And subject our selves to him in sincere obedience, Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: for I am meek and lowly in heart, and ye shall find rest unto your souls.","segments":[{"text":"When we truly understand by the teachings of the Father, the sin and misery of the Fall, the nature and necessity of Christ, and under these convictions come to him in the way of Faith,","proofs":["John 6:45"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"note":null},{"text":"—Every man therefore that hath heard, and hath learned of the Father, cometh unto me.","proofs":[],"refs":[],"note":null},{"text":"And subject our selves to him in sincere obedience,","proofs":["Matthew 11:28–29"],"refs":[{"printed":"Matthew 11:28–29","osis":["Matt.11.28-Matt.11.29"]}],"note":null},{"text":"Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: for I am meek and lowly in heart, and ye shall find rest unto your souls.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we to examine our selves about besides knowledge?","answer":"We are obliged to examine our selves about our Faith, whether we have it in any saving degree, Examine your selves, whether ye be in the faith: prove your selves, &c. For without Faith we cannot please God, But without faith it is impossible to please God, &c. Nor enjoy Spiritual Communion with Christ, That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love.","segments":[{"text":"We are obliged to examine our selves about our Faith, whether we have it in any saving degree,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"Examine your selves, whether ye be in the faith: prove your selves,","proofs":[],"refs":[],"note":null},{"text":"&c. For without Faith we cannot please God,","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"But without faith it is impossible to please God,","proofs":[],"refs":[],"note":null},{"text":"&c. Nor enjoy Spiritual Communion with Christ,","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other Grace must be examined and sought for?","answer":"We must examine our Love to Christ and all that are his, because no gifts signifie any thing without Love, And though I have the gift of prophesie, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.","segments":[{"text":"We must examine our Love to Christ and all that are his, because no gifts signifie any thing without Love,","proofs":["1 Corinthians 13:2"],"refs":[{"printed":"1 Corinthians 13:2","osis":["1Cor.13.2"]}],"note":null},{"text":"And though I have the gift of prophesie, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else must worthy receivers examine themselves about?","answer":"The sincerity of their hearts evidenced by their Obedience, without which they cannot worthily approach the Table, Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.","segments":[{"text":"The sincerity of their hearts evidenced by their Obedience, without which they cannot worthily approach the Table,","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":null},{"text":"Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But if upon examination we are in doubts about our Faith and Sincerity, must we forbear?","answer":"If our doubts arise from the weakness, and not the total want of Grace, such doubts should not hinder us, Him that is weak in the faith receive you, &c.","segments":[{"text":"If our doubts arise from the weakness, and not the total want of Grace, such doubts should not hinder us,","proofs":["Romans 14:1"],"refs":[{"printed":"Romans 14:1","osis":["Rom.14.1"]}],"note":null},{"text":"Him that is weak in the faith receive you,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the danger of coming to the Lords Table without these Graces?","answer":"The danger is exceeding great to Soul and Body. (1.) To the Soul, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, &c. And to the Body, For this cause many are weak and sickly among you, and many sleep.","segments":[{"text":"The danger is exceeding great to Soul and Body. (1.) To the Soul,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself,","proofs":[],"refs":[],"note":null},{"text":"&c. And to the Body,","proofs":["1 Corinthians 11:30"],"refs":[{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]}],"note":null},{"text":"For this cause many are weak and sickly among you, and many sleep.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of worthy receivers at the Lords Table.","answer":"Their Duties at the Table are to discern Christ by the eye of Faith, under those signs of his Body and Blood, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. On the discovery of him to mourn bitterly for sin, —And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. And to excite all their Graces into vigorous acts for the applying Christ to themselves, Awake, O north wind, and come thou south, blow upon my garden, that the spices thereof may flow out, &c.","segments":[{"text":"Their Duties at the Table are to discern Christ by the eye of Faith, under those signs of his Body and Blood,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.","proofs":[],"refs":[],"note":null},{"text":"On the discovery of him to mourn bitterly for sin,","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"—And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.","proofs":[],"refs":[],"note":null},{"text":"And to excite all their Graces into vigorous acts for the applying Christ to themselves,","proofs":["Song of Solomon 4:16"],"refs":[{"printed":"Song of Solomon 4:16","osis":["Song.4.16"]}],"note":null},{"text":"Awake, O north wind, and come thou south, blow upon my garden, that the spices thereof may flow out,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Duty of worthy receivers after the Sacrament?","answer":"Their Duty is heartily to bless God for Christ, and the benefits of his Blood, And when they had sung an hymn, they went out into the mount of Olives. To double their care and watchfulness against sin, And grieve not the holy spirit, whereby ye are sealed to the day of redemption. And to grow more fruitful in all spiritual obedience, That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.","segments":[{"text":"Their Duty is heartily to bless God for Christ, and the benefits of his Blood,","proofs":["Matthew 26:30"],"refs":[{"printed":"Matthew 26:30","osis":["Matt.26.30"]}],"note":null},{"text":"And when they had sung an hymn, they went out into the mount of Olives.","proofs":[],"refs":[],"note":null},{"text":"To double their care and watchfulness against sin,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"And grieve not the holy spirit, whereby ye are sealed to the day of redemption.","proofs":[],"refs":[],"note":null},{"text":"And to grow more fruitful in all spiritual obedience,","proofs":["Colossians 1:10"],"refs":[{"printed":"Colossians 1:10","osis":["Col.1.10"]}],"note":null},{"text":"That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That the abuse and profanation of this Ordinance, either by coming to it for carnal ends, or being forced upon it by fear of sufferings, or approaching to it without due qualifications, is a dreadful sin, which God will terribly avenge, And when the king came in to see the guests, he saw there a man, which had not on a wedding garment. And he saith unto him, friend, how camest thou in hither, not having on a wedding garment? and he was speechless. Then said the king unto the servants, bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.","segments":[{"text":"That the abuse and profanation of this Ordinance, either by coming to it for carnal ends, or being forced upon it by fear of sufferings, or approaching to it without due qualifications, is a dreadful sin, which God will terribly avenge,","proofs":["Matthew 22:11–13"],"refs":[{"printed":"Matthew 22:11–13","osis":["Matt.22.11-Matt.22.13"]}],"note":null},{"text":"And when the king came in to see the guests, he saw there a man, which had not on a wedding garment. And he saith unto him, friend, how camest thou in hither, not having on a wedding garment? and he was speechless. Then said the king unto the servants, bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from it?","answer":"That great and manifold are the blessings and advantages, which Christians duly prepared may reap by this Ordinance.","segments":[{"text":"That great and manifold are the blessings and advantages, which Christians duly prepared may reap by this Ordinance.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":91,"title":"Of Prayer","part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"What is Prayer?","answer":"Prayer is an offering up of our desires unto God for things agreeable to his Will, in the name of Christ, with confession of our sins and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires unto God for things agreeable to his Will, in the name of Christ, with confession of our sins and thankful acknowledgment of his mercies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is the proper and only object of Prayer?","answer":"God only is the proper object of Prayer; it is a part of his Natural Worship: therefore ’tis peculiarly his Honour and Prerogative, and none else can hear and answer them, but God, O thou that bearest Prayer, unto thee shall all flesh come.","segments":[{"text":"God only is the proper object of Prayer; it is a part of his Natural Worship: therefore ’tis peculiarly his Honour and Prerogative, and none else can hear and answer them, but God,","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"O thou that bearest Prayer, unto thee shall all flesh come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Through whom, or in whose name are our Prayers to be directed to God?","answer":"Our Prayers are to be directed to God only through Christ, and his Name, and not by the mediation of Angels or Saints, Let no man beguile you of your reward in a voluntary humility, and worshiping of angels. For the merit and satisfaction of Christ alone give success and acceptance to our Prayers, And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all the saints upon the golden altar, which was before the throne. And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angels hand. For there is one God, and one mediatour between God and men, the man Christ Iesus.","segments":[{"text":"Our Prayers are to be directed to God only through Christ, and his Name, and not by the mediation of Angels or Saints,","proofs":["Colossians 2:18"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"note":null},{"text":"Let no man beguile you of your reward in a voluntary humility, and worshiping of angels.","proofs":[],"refs":[],"note":null},{"text":"For the merit and satisfaction of Christ alone give success and acceptance to our Prayers,","proofs":["Revelation 8:3–4"],"refs":[{"printed":"Revelation 8:3–4","osis":["Rev.8.3-Rev.8.4"]}],"note":null},{"text":"And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all the saints upon the golden altar, which was before the throne. And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angels hand.","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"For there is one God, and one mediatour between God and men, the man Christ Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first property or quality of acceptable Prayer?","answer":"No Prayer can be acceptable to God, except the matter of it be agreeable to his Will, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. And this is the confidence that we have in him, that if we ask any thing according to his will, he beareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.","segments":[{"text":"No Prayer can be acceptable to God, except the matter of it be agreeable to his Will,","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null},{"text":"Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","proofs":["1 John 5:14–15"],"refs":[{"printed":"1 John 5:14–15","osis":["1John.5.14-1John.5.15"]}],"note":null},{"text":"And this is the confidence that we have in him, that if we ask any thing according to his will, he beareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it enough to make Prayer acceptable, that the matter is agreeable to Gods will?","answer":"No, it is not; for the manner as well as the matter, must be so too, If I regard iniquity in my heart, the Lord will not hear me.","segments":[{"text":"No, it is not; for the manner as well as the matter, must be so too,","proofs":["Psalm 66:18"],"refs":[{"printed":"Psalm 66:18","osis":["Ps.66.18"]}],"note":null},{"text":"If I regard iniquity in my heart, the Lord will not hear me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first qualification of an acceptable Prayer, respecting the manner of it?","answer":"That it be sincere, and flowing from the heart of a regenerate person, The Lord is far from the wicked; but he heareth the prayer of the righteous. And ye shall seek me, and find me, when ye shall search for me with all your heart.","segments":[{"text":"That it be sincere, and flowing from the heart of a regenerate person,","proofs":["Proverbs 15:29"],"refs":[{"printed":"Proverbs 15:29","osis":["Prov.15.29"]}],"note":null},{"text":"The Lord is far from the wicked; but he heareth the prayer of the righteous.","proofs":["Jeremiah 29:13"],"refs":[{"printed":"Jeremiah 29:13","osis":["Jer.29.13"]}],"note":null},{"text":"And ye shall seek me, and find me, when ye shall search for me with all your heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second qualification of Prayer, respecting the manner?","answer":"It must be performed in the heart of a Child of God by the Spirit of Adoption, And because ye are sons, God hath sent forth the spirit of his Son in our hearts: crying, Abba, Father. Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us with groanings, which cannot be uttered.","segments":[{"text":"It must be performed in the heart of a Child of God by the Spirit of Adoption,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"And because ye are sons, God hath sent forth the spirit of his Son in our hearts: crying, Abba, Father.","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us with groanings, which cannot be uttered.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third qualification of an acceptable Prayer, respecting the manner?","answer":"It must be servent and importunate, not cold and formal, —The effectual fervent prayer of a righteous man availeth much. Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened unto you.","segments":[{"text":"It must be servent and importunate, not cold and formal,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"—The effectual fervent prayer of a righteous man availeth much.","proofs":["Matthew 7:7"],"refs":[{"printed":"Matthew 7:7","osis":["Matt.7.7"]}],"note":null},{"text":"Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened unto you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth true importunity with God in Prayer consist?","answer":"Not in the multitude of words, But when ye pray, use not vain repetitions as the heathen do: for they think they shall be heard for their much speaking. But in an holy earnestness of Spirit to be heard, Hear me speedily, O Lord, my spirit faileth; hide not thy face from me, lest I be like unto them that go down into the pit. A prudent choice of prevalent Arguments, I would order my cause before him, and fill my mouth with arguments. And a resolute persistance in our requests till they be granted ▪ And give him no rest, till he establish, and till he make Ierusalem a praise in the earth.","segments":[{"text":"Not in the multitude of words,","proofs":["Matthew 6:7"],"refs":[{"printed":"Matthew 6:7","osis":["Matt.6.7"]}],"note":null},{"text":"But when ye pray, use not vain repetitions as the heathen do: for they think they shall be heard for their much speaking.","proofs":[],"refs":[],"note":null},{"text":"But in an holy earnestness of Spirit to be heard,","proofs":["Psalm 143:7"],"refs":[{"printed":"Psalm 143:7","osis":["Ps.143.7"]}],"note":null},{"text":"Hear me speedily, O Lord, my spirit faileth; hide not thy face from me, lest I be like unto them that go down into the pit.","proofs":[],"refs":[],"note":null},{"text":"A prudent choice of prevalent Arguments,","proofs":["Job 23:4"],"refs":[{"printed":"Job 23:4","osis":["Job.23.4"]}],"note":null},{"text":"I would order my cause before him, and fill my mouth with arguments.","proofs":[],"refs":[],"note":null},{"text":"And a resolute persistance in our requests till they be granted ▪","proofs":["Isaiah 62:7"],"refs":[{"printed":"Isaiah 62:7","osis":["Isa.62.7"]}],"note":null},{"text":"And give him no rest, till he establish, and till he make Ierusalem a praise in the earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not Prayers thus qualified sometimes miscarry?","answer":"God may delay and suspend the answer of them for a time, O my God, I cry in the day time, but thou hearest not, &c. But sooner or latter, God will alwayes answer them, either in the very thing we ask, —We know that we have the petitions that we desired of him. Or in that which is equivalent or better, And Abraham said unto God, O that Ishmael might live before thee. And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt-call his name Isaac: and I will establish my covenant with him, for an everlasting covenant, and with his seed after him.","segments":[{"text":"God may delay and suspend the answer of them for a time,","proofs":["Psalm 22:2"],"refs":[{"printed":"Psalm 22:2","osis":["Ps.22.2"]}],"note":null},{"text":"O my God, I cry in the day time, but thou hearest not,","proofs":[],"refs":[],"note":null},{"text":"&c. But sooner or latter, God will alwayes answer them, either in the very thing we ask,","proofs":["1 John 5:15"],"refs":[{"printed":"1 John 5:15","osis":["1John.5.15"]}],"note":null},{"text":"—We know that we have the petitions that we desired of him.","proofs":[],"refs":[],"note":null},{"text":"Or in that which is equivalent or better,","proofs":["Genesis 17:18–19"],"refs":[{"printed":"Genesis 17:18–19","osis":["Gen.17.18-Gen.17.19"]}],"note":null},{"text":"And Abraham said unto God, O that Ishmael might live before thee. And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt-call his name Isaac: and I will establish my covenant with him, for an everlasting covenant, and with his seed after him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no Prayer but what is stated and fixed?","answer":"Yes, there is sudden occasional Prayer, which we call ejaculatory: Such was Iacobs, I have waited for thy salvation, O Lord. And this is exceeding useful to maintain constant communion with God, and keep the heart in a spiritual frame.","segments":[{"text":"Yes, there is sudden occasional Prayer, which we call ejaculatory: Such was Iacobs,","proofs":["Genesis 49:18"],"refs":[{"printed":"Genesis 49:18","osis":["Gen.49.18"]}],"note":null},{"text":"I have waited for thy salvation, O Lord.","proofs":[],"refs":[],"note":null},{"text":"And this is exceeding useful to maintain constant communion with God, and keep the heart in a spiritual frame.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all stated and fixed Prayer publick in the Congregation or Church?","answer":"No, stated Prayer ought to be in our Families with those under our charge; and in our Closets betwixt God and us alone, —But as for me and my house, we will serve the Lord. And But when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret, shall reward thee openly.","segments":[{"text":"No, stated Prayer ought to be in our Families with those under our charge; and in our Closets betwixt God and us alone,","proofs":["Joshua 24:15"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"note":null},{"text":"—But as for me and my house, we will serve the Lord.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"But when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret, shall reward thee openly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What infer you from hence?","answer":"The restraint of Prayer is not only a great fin, but an ill sign of a graceless heart. Yea, thou castest off fear, and restrainest prayer before God. And that which entails a judgment and curse upon men, and their Families, Pour out thy fury upon the heathen that know thee not; and upon the families that call not upon thy name.","segments":[{"text":"The restraint of Prayer is not only a great fin, but an ill sign of a graceless heart.","proofs":["Job 15:4"],"refs":[{"printed":"Job 15:4","osis":["Job.15.4"]}],"note":null},{"text":"Yea, thou castest off fear, and restrainest prayer before God.","proofs":[],"refs":[],"note":null},{"text":"And that which entails a judgment and curse upon men, and their Families,","proofs":["Jeremiah 10:25"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"note":null},{"text":"Pour out thy fury upon the heathen that know thee not; and upon the families that call not upon thy name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from the Ordinance of Prayer?","answer":"That the true reason why we enjoy not the Mercies we pray for, is not because God is unwilling to grant Mercies, but because we either neglect Prayer, or miscarry in the manner of Prayer, Ye lust, and have not; ye kill and desire to have, and cannot obtain; ye fight and war, yet ye have not; because ye ask not. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","segments":[{"text":"That the true reason why we enjoy not the Mercies we pray for, is not because God is unwilling to grant Mercies, but because we either neglect Prayer, or miscarry in the manner of Prayer,","proofs":["James 4:2–3"],"refs":[{"printed":"James 4:2–3","osis":["Jas.4.2-Jas.4.3"]}],"note":null},{"text":"Ye lust, and have not; ye kill and desire to have, and cannot obtain; ye fight and war, yet ye have not; because ye ask not. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":92,"title":"Of Direction in Prayer","part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given for our direction in the Duty of Prayer?","answer":"The whole Word of God is of use to direct us 〈◊〉 Prayer; but the special Rule of Direction is that form of Prayer, which Christ taught his Disciples, commonly called the Lords-Prayer.","segments":[{"text":"The whole Word of God is of use to direct us 〈◊〉 Prayer; but the special Rule of Direction is that form of Prayer, which Christ taught his Disciples, commonly called the Lords-Prayer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do men need directions, rules and helps in Prayer?","answer":"They do greatly need them; for in and of our selves we know not what to pray for as we ought, Likewise the spirit also helpeth our infirmities: for we know not what we shall pray for as we ought, &c. Nor how to pray in a right manner, and for right ends, and a mistake in either frustrates our Prayer, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","segments":[{"text":"They do greatly need them; for in and of our selves we know not what to pray for as we ought,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Likewise the spirit also helpeth our infirmities: for we know not what we shall pray for as we ought,","proofs":[],"refs":[],"note":null},{"text":"&c. Nor how to pray in a right manner, and for right ends, and a mistake in either frustrates our Prayer,","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null},{"text":"Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When do men mistake in the matter of their Prayer?","answer":"They mistake in the matter of Prayer, when they ask of God things that are not lawful, good and agreeable to his Will. So the Disciples were ready to do in calling for fire from Heaven on the Samaritanes, And when his disciples, James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned and rebuked them, and said, ye know not what manner of spirit ye are of.","segments":[{"text":"They mistake in the matter of Prayer, when they ask of God things that are not lawful, good and agreeable to his Will. So the Disciples were ready to do in calling for fire from Heaven on the Samaritanes,","proofs":["Luke 9:54–55"],"refs":[{"printed":"Luke 9:54–55","osis":["Luke.9.54-Luke.9.55"]}],"note":null},{"text":"And when his disciples, James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned and rebuked them, and said, ye know not what manner of spirit ye are of.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When do men mistake in the manner of Prayer?","answer":"They mistake in the manner when they ask Mercies of God for carnal ends, to satisfie their lusts, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. Or in a drowsie and careless manner, And there is none that calleth upon thy name, that stirreth up himself to take hold of thee, &c.","segments":[{"text":"They mistake in the manner when they ask Mercies of God for carnal ends, to satisfie their lusts,","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null},{"text":"Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","proofs":[],"refs":[],"note":null},{"text":"Or in a drowsie and careless manner,","proofs":["Isaiah 64:7"],"refs":[{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null},{"text":"And there is none that calleth upon thy name, that stirreth up himself to take hold of thee,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What helps hath God afforded us to furnish us to Prayer both in respect of the matter and manner?","answer":"The Scriptures abudantly furnish us with all sorts of helps and directions for the matter of Prayer. It directs us both in confession of sins original and actual, Behold I was shapen in iniquity, and in sin did my mother conceive me. Against thee, thee only have I sinned, and done this evil in thy sight, &c. Petition and Thanksgiving, Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.","segments":[{"text":"The Scriptures abudantly furnish us with all sorts of helps and directions for the matter of Prayer. It directs us both in confession of sins original and actual,","proofs":["Psalm 51:4–5"],"refs":[{"printed":"Psalm 51:4–5","osis":["Ps.51.4-Ps.51.5"]}],"note":null},{"text":"Behold I was shapen in iniquity, and in sin did my mother conceive me. Against thee, thee only have I sinned, and done this evil in thy sight,","proofs":[],"refs":[],"note":null},{"text":"&c. Petition and Thanksgiving,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it afford us any help or direction as to the manner of Prayer also?","answer":"Yes▪ it doth; and that both as to (1.) our sincerity in Prayer, Let us draw near with a trae heart in full assurance of faith, having our hearts sprinkled from an evil conscience, all our bodies washed pure water. (2.) As to our humility in Prayer, Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear▪ (3.) As to our faith in Prayer, But let him ask in faith, nothing wavering, &c. (4.) As to our fervency in Prayer, —The effectual fervent prayer of a righteous man availeth much.","segments":[{"text":"Yes▪ it doth; and that both as to (1.) our sincerity in Prayer,","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null},{"text":"Let us draw near with a trae heart in full assurance of faith, having our hearts sprinkled from an evil conscience, all our bodies washed pure water. (2.) As to our humility in Prayer,","proofs":["Psalm 10:17"],"refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"note":null},{"text":"Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear▪ (3.) As to our faith in Prayer,","proofs":["James 1:6"],"refs":[{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"But let him ask in faith, nothing wavering,","proofs":[],"refs":[],"note":null},{"text":"&c. (4.) As to our fervency in Prayer,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"—The effectual fervent prayer of a righteous man availeth much.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these external rules and directions sufficient in themselves to enable us to pray acceptably?","answer":"In respect of external direction they are sufficient, and we need no other outward rules, than what the Scriptures furnish, but besides that the internal helps and assistances of the Spirit are necessary to the offering up acceptable Prayer, Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit it self maketh intercession for us, &c.","segments":[{"text":"In respect of external direction they are sufficient, and we need no other outward rules, than what the Scriptures furnish, but besides that the internal helps and assistances of the Spirit are necessary to the offering up acceptable Prayer,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit it self maketh intercession for us,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But doth the Scripture only furnish us with general rules of direction for Prayer?","answer":"No, it furnishes us also with an excellent pattern and example of Prayer, composed by Christ for our direction, After this manner therefore pray ye: Our Father which art in heaven, &c.","segments":[{"text":"No, it furnishes us also with an excellent pattern and example of Prayer, composed by Christ for our direction,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"After this manner therefore pray ye: Our Father which art in heaven,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Christians tyed by a necessity to use that form of words, or was it only intended for a directory to them?","answer":"That form of words may be lawfully used; but it’s plain its intention was to regulate our Petitions by it; and therefore they that use it in spells and charms, as the Papists, or those that think nothing is Prayer, but that form of words, 〈◊〉 Christs intention in it.","segments":[{"text":"That form of words may be lawfully used; but it’s plain its intention was to regulate our Petitions by it; and therefore they that use it in spells and charms, as the Papists, or those that think nothing is Prayer, but that form of words, 〈◊〉 Christs intention in it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear it was not Christs intention, strictly to bind us to that very form of words in our Prayers?","answer":"Divines give us these reasons against it; (1.) Because this Prayer is set down diversly by the Evangelist, Thy kingdom come, thy will be done in earth as it is in heaven•• And forgive us our debts, as we forgive our debtors. And Give us day by day our daily bread, and forgive us 〈◊〉 sins; for we also forgive every one that is indebted to us: and lead 〈◊〉 not into temptation, but deliver us from evil. (2.) Christ and 〈◊〉 Apostles did not alwayes use this form of words afterwards, as appears by his Prayer at Lazarus his grave, and that for his Apostles, (3.) Because these words After this manner, &c. plainly shew its use was intended for a directory to us.","segments":[{"text":"Divines give us these reasons against it; (1.) Because this Prayer is set down diversly by the Evangelist,","proofs":["Matthew 6:10, 12"],"refs":[{"printed":"Matthew 6:10, 12","osis":["Matt.6.10","Matt.6.12"]}],"note":null},{"text":"Thy kingdom come, thy will be done in earth as it is in heaven•• And forgive us our debts, as we forgive our debtors.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Luke 11:3–4"],"refs":[{"printed":"Luke 11:3–4","osis":["Luke.11.3-Luke.11.4"]}],"note":null},{"text":"Give us day by day our daily bread, and forgive us 〈◊〉 sins; for we also forgive every one that is indebted to us: and lead 〈◊〉 not into temptation, but deliver us from evil.","proofs":[],"refs":[],"note":null},{"text":"(2.) Christ and 〈◊〉 Apostles did not alwayes use this form of words afterwards, as appears by his Prayer at Lazarus his grave,","proofs":["John 11"],"refs":[{"printed":"John 11","osis":["John.11"]}],"note":null},{"text":"and that for his Apostles,","proofs":["John 17"],"refs":[{"printed":"John 17","osis":["John.17"]}],"note":null},{"text":"(3.) Because these words","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null},{"text":"After this manner,","proofs":[],"refs":[],"note":null},{"text":"&c. plainly shew its use was intended for a directory to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference from hence?","answer":"Hence we learn the fulness and compleatness of the Scriptures, not only for the guiding and setling of our Faith in things that are to be believed, but also of our whole practice in every Duty we are to perform.","segments":[{"text":"Hence we learn the fulness and compleatness of the Scriptures, not only for the guiding and setling of our Faith in things that are to be believed, but also of our whole practice in every Duty we are to perform.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference hence?","answer":"Hence we are informed how necessary it is to acquaint our selves with the mind of God, revealed in his Word, that we may guide our selves in Prayer, both for matter and manner thereby, and not utter to God words without knowledge.","segments":[{"text":"Hence we are informed how necessary it is to acquaint our selves with the mind of God, revealed in his Word, that we may guide our selves in Prayer, both for matter and manner thereby, and not utter to God words without knowledge.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference from hence?","answer":"That those who neglect all Prayer, and those that satisfie themselves with a form of Prayer, which they utter without knowledge or affection, do greatly sin against God. And that it is the duty of all Christians, from a sense of their own sins, wants and mercies to be often with God in prayer, guiding themselves in that spiritual duty, by such inward and outward helps as his word and spirit are able to furnish them with.","segments":[{"text":"That those who neglect all Prayer, and those that satisfie themselves with a form of Prayer, which they utter without knowledge or affection, do greatly sin against God. And that it is the duty of all Christians, from a sense of their own sins, wants and mercies to be often with God in prayer, guiding themselves in that spiritual duty, by such inward and outward helps as his word and spirit are able to furnish them with.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":93,"title":"Of the Preface to the Lords Prayer","part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface of the Lords Prayer teach us?","answer":"The Preface of the Lords Prayer [which is, our Father, which art in Heaven] teacheth us to draw near to God with all holy reverence, and confidence, as Children to a Father ready to help us, and that we should pray with and for others.","segments":[{"text":"The Preface of the Lords Prayer [which is, our Father, which art in Heaven] teacheth us to draw near to God with all holy reverence, and confidence, as Children to a Father ready to help us, and that we should pray with and for others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the word Father import in this Preface?","answer":"It imports the Spirit of Adoption to be the principle of all acceptable prayers, And because ye are sons, God hath given forth the spirit of his son into our hearts: crying; Abba, Father.","segments":[{"text":"It imports the Spirit of Adoption to be the principle of all acceptable prayers,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"And because ye are sons, God hath given forth the spirit of his son into our hearts: crying; Abba, Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first benefit or help we have in Prayer from the Spirit of Adoption?","answer":"He excites our Spirits to seek God in prayer, when thou saidest, seek ye my face, my heart said unto thee, thy face, Lord, will I seek.","segments":[{"text":"He excites our Spirits to seek God in prayer,","proofs":["Psalm 27:8"],"refs":[{"printed":"Psalm 27:8","osis":["Ps.27.8"]}],"note":null},{"text":"when thou saidest, seek ye my face, my heart said unto thee, thy face, Lord, will I seek.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Assistance he gives us in prayer?","answer":"He indites and suggests sutable and acceptable matter to us in prayer. Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us. &c.","segments":[{"text":"He indites and suggests sutable and acceptable matter to us in prayer.","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us.","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Benefit we have by him in prayer?","answer":"He fills our Souls with spiritual and Holy affections in prayer, and helps us to act his Graces in our Duties, Likewise the spirit also helpeth our infirmities: for we know not what we should ask as we ought: but the spirit it self maketh intercession for us, with groanings, which cannot be uttered.","segments":[{"text":"He fills our Souls with spiritual and Holy affections in prayer, and helps us to act his Graces in our Duties,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Likewise the spirit also helpeth our infirmities: for we know not what we should ask as we ought: but the spirit it self maketh intercession for us, with groanings, which cannot be uttered.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth this word Father import.","answer":"It imports that Holy confidence which Believers may andought to draw near to God with all, as Children to a Father, In whom we have boldness and access, with confidence by the faith of him.","segments":[{"text":"It imports that Holy confidence which Believers may andought to draw near to God with all, as Children to a Father,","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null},{"text":"In whom we have boldness and access, with confidence by the faith of him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it only Signify our relation and Confidence?","answer":"No, it also signifies the reverential fear of God, which ought at all times to be on our hearts, especially in Prayer▪ A son honoureth his father, and a servant his master: If then I be a Father, where is my honour? and if I be a Master, where is my fear?","segments":[{"text":"No, it also signifies the reverential fear of God, which ought at all times to be on our hearts, especially in Prayer▪","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"A son honoureth his father, and a servant his master: If then I be a Father, where is my honour? and if I be a Master, where is my fear?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is further imported in this word Father?","answer":"It imports Gods willingness and readiness to grant the best Mercies to his people, that seek them duly at his hand, If ye then being evil, know how to give good gifts unto your children how much more shall your father which is in Heaven give good things to them that ask him.","segments":[{"text":"It imports Gods willingness and readiness to grant the best Mercies to his people, that seek them duly at his hand,","proofs":["Matthew 7:11"],"refs":[{"printed":"Matthew 7:11","osis":["Matt.7.11"]}],"note":null},{"text":"If ye then being evil, know how to give good gifts unto your children how much more shall your father which is in Heaven give good things to them that ask him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is he here called our Father?","answer":"To signify to us that it is not only our duty to pray secretly by and for our selves, but also with and for others, Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all Saints.","segments":[{"text":"To signify to us that it is not only our duty to pray secretly by and for our selves, but also with and for others,","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null},{"text":"Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all Saints.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is God said here to be in Heaven?","answer":"It is to note his Soveraign power and dominion over all, as a ground-work of faith in prayer.","segments":[{"text":"It is to note his Soveraign power and dominion over all, as a ground-work of faith in prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"10. What else doth it import?","answer":"The great distance between God and us, which should fill our hearts with an holy awe of him. —God is in Heaven, and thou upon Earth; therefore let thy words be few.","segments":[{"text":"The great distance between God and us, which should fill our hearts with an holy awe of him.","proofs":["Ecclesiastes 5:2"],"refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"note":null},{"text":"—God is in Heaven, and thou upon Earth; therefore let thy words be few.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference from hence?","answer":"It shews us what a sad case all those are in, that have no special interest in God as a Father.","segments":[{"text":"It shews us what a sad case all those are in, that have no special interest in God as a Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference?","answer":"It shews us what a glorious Priviledge the Lord Jesus Christ hath purchased for and setled on his people. For we have not an high Priest, which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find gracec to help in time of need.","segments":[{"text":"It shews us what a glorious Priviledge the Lord Jesus Christ hath purchased for and setled on his people.","proofs":["Hebrews 4:15–16"],"refs":[{"printed":"Hebrews 4:15–16","osis":["Heb.4.15-Heb.4.16"]}],"note":null},{"text":"For we have not an high Priest, which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find gracec to help in time of need.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference from hence?","answer":"That the seeing Believers have a Father in Heaven, they should never fear wants whilst they live, nor be afraid to die, since Death brings them to Heaven, their Fathers house.","segments":[{"text":"That the seeing Believers have a Father in Heaven, they should never fear wants whilst they live, nor be afraid to die, since Death brings them to Heaven, their Fathers house.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":94,"title":"Of Sanctifying Gods Name","part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the first Petition?","answer":"In the first Petition [which is hallowed be thy Name] we pray that God would enable us and others, to gloryfy him in all that, whereby he maketh himself known, and that he would dispose all things to his own glory.","segments":[{"text":"In the first Petition [which is hallowed be thy Name] we pray that God would enable us and others, to gloryfy him in all that, whereby he maketh himself known, and that he would dispose all things to his own glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there any word full enough perfectly to express what God is?","answer":"No; his Name is secret, And the Angel of the Lord said unto him, why askest thou thus after my name, seeing it is secret? A Name which none can tell, — what is his name, and what is his sons name, if thou canst tell? A Name above every Name, Wherefore God also hath highly exalted him, and given him a name which is above every name. But the Name by which he more especially manifests himself, is the name I am. And God said unto Moses, I am that I am. And he said, thus shalt thou say unto the Children of Israel, I am hath sent me unto you.","segments":[{"text":"No; his Name is secret,","proofs":["Judges 13:18"],"refs":[{"printed":"Judges 13:18","osis":["Judg.13.18"]}],"note":null},{"text":"And the Angel of the Lord said unto him, why askest thou thus after my name, seeing it is secret?","proofs":[],"refs":[],"note":null},{"text":"A Name which none can tell,","proofs":["Proverbs 30:4"],"refs":[{"printed":"Proverbs 30:4","osis":["Prov.30.4"]}],"note":null},{"text":"— what is his name, and what is his sons name, if thou canst tell? A Name above every Name,","proofs":["Philippians 2:9"],"refs":[{"printed":"Philippians 2:9","osis":["Phil.2.9"]}],"note":null},{"text":"Wherefore God also hath highly exalted him, and given him a name which is above every name.","proofs":[],"refs":[],"note":null},{"text":"But the Name by which he more especially manifests himself, is the name I am.","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"And God said unto Moses,","proofs":[],"refs":[],"note":null},{"text":"I am that I am. And he said, thus shalt thou say unto the Children of Israel, I am hath sent me unto you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the Name of God I am signify to us?","answer":"It signifies to us, first, the reality of his being in opposition to Idols, which are but imaginary and Phantastick things, —We know that an Idol is nothing in the world, &c. God is not only the most perfect being, but the root of all other beings.","segments":[{"text":"It signifies to us, first, the reality of his being in opposition to Idols, which are but imaginary and Phantastick things,","proofs":["1 Corinthians 8:4"],"refs":[{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":null},{"text":"—We know that an Idol is nothing in the world, &c. God is not only the most perfect being, but the root of all other beings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth this Name I am import?","answer":"It imports both the perfection and eternity of Gods being I am implies he hath not that now which he had not formerly; and that he shall not afterwards have what he hath not now: And that there is neither beginning, End, or succession with God, whose name is I am.","segments":[{"text":"It imports both the perfection and eternity of Gods being I am implies he hath not that now which he had not formerly; and that he shall not afterwards have what he hath not now: And that there is neither beginning, End, or succession with God, whose name is I am.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what are we here to understand by the name of God?","answer":"All those things are here intended, by which he manifests himself to the Creature; as his Word, Works, and Ordinances, but especially his glorious Attributes, —The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.","segments":[{"text":"All those things are here intended, by which he manifests himself to the Creature; as his Word, Works, and Ordinances, but especially his glorious Attributes,","proofs":["Exodus 34:5–6"],"refs":[{"printed":"Exodus 34:5–6","osis":["Exod.34.5-Exod.34.6"]}],"note":null},{"text":"—The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to Hallow or Sanctify his Name?","answer":"Not to infuse any holiness into him, which he had not before; so he Sanctifies us; but to manifest and acknowledge the holiness of God, But when he seeth his Children, the work of my hands in the midst of him, they shall sanctify my name and sanctify the holy one of Iacob, and shall fear the God of Israel.","segments":[{"text":"Not to infuse any holiness into him, which he had not before; so he Sanctifies us; but to manifest and acknowledge the holiness of God,","proofs":["Isaiah 29:23"],"refs":[{"printed":"Isaiah 29:23","osis":["Isa.29.23"]}],"note":null},{"text":"But when he seeth his Children, the work of my hands in the midst of him, they shall sanctify my name and sanctify the holy one of Iacob, and shall fear the God of Israel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why Hallwed or Sanctified rather than Glorified? Why that word rather than this?","answer":"Because his Holiness is the beauty and lustre of his other Attributes. His Greatness appears in his Holiness, —great is the holy one of Israel in the midst of thee. So doth his Power, For he that is mighty hath done to me great things, and holy is his name. And therefore his Holiness is that Attribute, which Angels single out especially to celebrate, And one cried unto another, and said, holy, holy, holy, is the Lord of Hosts, &c. And so do men also, as it is the cause why they should glorify him, —Who is like thee, glorious in holiness, &c.","segments":[{"text":"Because his Holiness is the beauty and lustre of his other Attributes. His Greatness appears in his Holiness,","proofs":["Isaiah 12:6"],"refs":[{"printed":"Isaiah 12:6","osis":["Isa.12.6"]}],"note":null},{"text":"—great is the holy one of Israel in the midst of thee. So doth his Power,","proofs":["Luke 1:49"],"refs":[{"printed":"Luke 1:49","osis":["Luke.1.49"]}],"note":null},{"text":"For he that is mighty hath done to me great things, and holy is his name.","proofs":[],"refs":[],"note":null},{"text":"And therefore his Holiness is that Attribute, which Angels single out especially to celebrate,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null},{"text":"And one cried unto another, and said, holy, holy, holy, is the Lord of Hosts, &c.","proofs":[],"refs":[],"note":null},{"text":"And so do men also, as it is the cause why they should glorify him,","proofs":["Exodus 15:11"],"refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null},{"text":"—Who is like thee, glorious in holiness, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first thing we are to intend in this Petition?","answer":"The meaning is, that God would so dispose and order all things in the World, as may best promote and advance the glory of his Name; on which account we may Pray for the defeat of Gods Enemies, Fill their faces with shame: that they may seek thy name, O Lord. Let them be confounded and troubled for ever; yea, let them be put to shame and perish: That men may know that thou, whose name alone is Jehovah, art the most high over all the Earth. And the deliverance of his Church and people, Help us, O God of our Salvation, for the glory of thy name: and deliver us, and purge away our sins for thy names sake.","segments":[{"text":"The meaning is, that God would so dispose and order all things in the World, as may best promote and advance the glory of his Name; on which account we may Pray for the defeat of Gods Enemies,","proofs":["Psalm 83:16–18"],"refs":[{"printed":"Psalm 83:16–18","osis":["Ps.83.16-Ps.83.18"]}],"note":null},{"text":"Fill their faces with shame: that they may seek thy name, O Lord. Let them be confounded and troubled for ever; yea, let them be put to shame and perish: That men may know that thou, whose name alone is Jehovah, art the most high over all the Earth.","proofs":[],"refs":[],"note":null},{"text":"And the deliverance of his Church and people,","proofs":["Psalm 79:9"],"refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"note":null},{"text":"Help us, O God of our Salvation, for the glory of thy name: and deliver us, and purge away our sins for thy names sake.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Thing we are to intend in it?","answer":"That God would fit us for, and use us in the most serviceable capacity for the glorifying of his Name, God be merciful unto us, and bless us, and cause his face to shine upon us. That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God, let all the people praise thee.","segments":[{"text":"That God would fit us for, and use us in the most serviceable capacity for the glorifying of his Name,","proofs":["Psalm 67:1–3"],"refs":[{"printed":"Psalm 67:1–3","osis":["Ps.67.1-Ps.67.3"]}],"note":null},{"text":"God be merciful unto us, and bless us, and cause his face to shine upon us. That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God, let all the people praise thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third Thing intended in this Petition?","answer":"That God may not only glorify his own Name, and use us to glorifie it, but that it should be our endeavour and joy to have it glorfied by others all the World over, One generation shall praise thy works to another, and shall declare thy mighty acts. I will speak of the glorious honour of thy majesty; and of thy wondrous works. And men shall speak of the might of thy terrible acts: and I will declare thy greatness.","segments":[{"text":"That God may not only glorify his own Name, and use us to glorifie it, but that it should be our endeavour and joy to have it glorfied by others all the World over,","proofs":["Psalm 145:4–6"],"refs":[{"printed":"Psalm 145:4–6","osis":["Ps.145.4-Ps.145.6"]}],"note":null},{"text":"One generation shall praise thy works to another, and shall declare thy mighty acts. I will speak of the glorious honour of thy majesty; and of thy wondrous works. And men shall speak of the might of thy terrible acts: and I will declare thy greatness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why must our Hearts be so intently set upon the Sanctification of Gods Name?","answer":"Because this is the ultimate end of our own, and every other being, for of him, and through him, and to him are all things; to whom be glory for ever, Amen. And the particular end of God in our Effectual calling, But ye are a chosen generation, a Royal Priest-hood, an holy nation, a peculiar people, that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light.","segments":[{"text":"Because this is the ultimate end of our own, and every other being,","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"for of him, and through him, and to him are all things; to whom be glory for ever, Amen.","proofs":[],"refs":[],"note":null},{"text":"And the particular end of God in our Effectual calling,","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"But ye are a chosen generation, a Royal Priest-hood, an holy nation, a peculiar people, that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Inference from hence?","answer":"That the dishonour of Gods Name must needs be a cutting Affliction to a gracious Soul, As with a sword in my bones my enemies reproach me; while they say dayly unto me, where is their God?","segments":[{"text":"That the dishonour of Gods Name must needs be a cutting Affliction to a gracious Soul,","proofs":["Psalm 42:10"],"refs":[{"printed":"Psalm 42:10","osis":["Ps.42.10"]}],"note":null},{"text":"As with a sword in my bones my enemies reproach me; while they say dayly unto me,","proofs":[],"refs":[],"note":null},{"text":"where is their God?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"That it is a dreadful infatuation and spiritual judgment upon those men, that think they glorifie God in doing those things, which his Soul hateth, Hear the word of the Lord, ye that tremble at his word: your brethren that hated you, that cast you out for my names sake, said, let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. And They shall put you out of the Synagogues: yea, the time cometh, that whosoever killeth you, will think, that he doth God service.","segments":[{"text":"That it is a dreadful infatuation and spiritual judgment upon those men, that think they glorifie God in doing those things, which his Soul hateth,","proofs":["Isaiah 66:5"],"refs":[{"printed":"Isaiah 66:5","osis":["Isa.66.5"]}],"note":null},{"text":"Hear the word of the Lord, ye that tremble at his word: your brethren that hated you, that cast you out for my names sake, said,","proofs":[],"refs":[],"note":null},{"text":"let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. And","proofs":["John 16:2"],"refs":[{"printed":"John 16:2","osis":["John.16.2"]}],"note":null},{"text":"They shall put you out of the Synagogues: yea, the time cometh, that whosoever killeth you, will think, that he doth God service.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference from hence?","answer":"That it should be indifferent to a Christian what condition God puts him into, so that he may but be useful to Sanctifie and exalt the name of God therein, — as always so now also Christ shall be magnified in my body, whether it be by life, or by death.","segments":[{"text":"That it should be indifferent to a Christian what condition God puts him into, so that he may but be useful to Sanctifie and exalt the name of God therein,","proofs":["Philippians 1:20"],"refs":[{"printed":"Philippians 1:20","osis":["Phil.1.20"]}],"note":null},{"text":"— as always so now also Christ shall be magnified in my body, whether it be by life, or by death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Inference hence?","answer":"That it’s an high and dreadful provocation of God to prophane and abuse his worship, whereon his Name is called, and wherein it is to be Sanctified, And Nadab and Abihu, the Sons of Araon, took either of them his Censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people will I be glorified.","segments":[{"text":"That it’s an high and dreadful provocation of God to prophane and abuse his worship, whereon his Name is called, and wherein it is to be Sanctified,","proofs":["Leviticus 10:1–3"],"refs":[{"printed":"Leviticus 10:1–3","osis":["Lev.10.1-Lev.10.3"]}],"note":null},{"text":"And Nadab and Abihu, the Sons of Araon, took either of them his Censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people will I be glorified.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":95,"title":"Of Gods Kingdom","part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the Second petition?","answer":"In the second Petition which is, [Thy Kingdom come] we pray that Satans Kingdom may be destroyed, and that the Kingdom of Grace may he advanced, our selves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastened.","segments":[{"text":"In the second Petition which is, [Thy Kingdom come] we pray that Satans Kingdom may be destroyed, and that the Kingdom of Grace may he advanced, our selves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastened.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first Thing Signified by the Kingdom of God here?","answer":"The Gospel is here intended by the Kingdom of God, —Again, the Kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind.","segments":[{"text":"The Gospel is here intended by the Kingdom of God,","proofs":["Matthew 13:47"],"refs":[{"printed":"Matthew 13:47","osis":["Matt.13.47"]}],"note":null},{"text":"—Again, the Kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the thing Signified by the coming of this Kingdom of God?","answer":"It signifies the removal of all impediments, that hinder its propagation in the world, Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.","segments":[{"text":"It signifies the removal of all impediments, that hinder its propagation in the world,","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who, and what hinders the propagation of it?","answer":"Antichrist that man of sin hinders it externally, Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the temple of God, shewing himself that he is God. The Devil and Mens Lusts internally, Wherefore we would have come unto you (even I Paul) once and again; but Satan hindered. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.","segments":[{"text":"Antichrist that man of sin hinders it externally,","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null},{"text":"Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the temple of God, shewing himself that he is God.","proofs":[],"refs":[],"note":null},{"text":"The Devil and Mens Lusts internally,","proofs":["1 Thessalonians 2:18"],"refs":[{"printed":"1 Thessalonians 2:18","osis":["1Thess.2.18"]}],"note":null},{"text":"Wherefore we would have come unto you (even I Paul) once and again; but Satan hindered.","proofs":["Luke 19:14"],"refs":[{"printed":"Luke 19:14","osis":["Luke.19.14"]}],"note":null},{"text":"But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then is the desire of all good men with respect to the coming of the Gospel-Kingdom?","answer":"That all Nations may be brought to Christ by the preaching of it, and so Christs Kingdom be greatly exalted and enlarged, And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills: and all nations shall flow unto it.","segments":[{"text":"That all Nations may be brought to Christ by the preaching of it, and so Christs Kingdom be greatly exalted and enlarged,","proofs":["Isaiah 2:2"],"refs":[{"printed":"Isaiah 2:2","osis":["Isa.2.2"]}],"note":null},{"text":"And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills: and all nations shall flow unto it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second thing here meant by the Kingdom of God?","answer":"It signifies and intends the work of saving Grace wrought in Mens Souls, —Behold the kingdom of God is within you.","segments":[{"text":"It signifies and intends the work of saving Grace wrought in Mens Souls,","proofs":["Luke 17:21"],"refs":[{"printed":"Luke 17:21","osis":["Luke.17.21"]}],"note":null},{"text":"—Behold the kingdom of God is within you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is this work of Grace called the Kingdom of God?","answer":"Because wherever saving Grace comes, it subdues the Soul to Christs Sceptre, Casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.","segments":[{"text":"Because wherever saving Grace comes, it subdues the Soul to Christs Sceptre,","proofs":["2 Corinthians 10:5"],"refs":[{"printed":"2 Corinthians 10:5","osis":["2Cor.10.5"]}],"note":null},{"text":"Casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists the Kingdom of Grace?","answer":"It consists not in external Rites and Observances, but in Righteousness, and Peace, and Joy in the Holy Ghost, For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.","segments":[{"text":"It consists not in external Rites and Observances, but in Righteousness, and Peace, and Joy in the Holy Ghost,","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we ask of God in this Petition with respect to this Kingdom of Grace?","answer":"Herein we desire not only our own personal progressive Sanctification, but the Sanctification of others all the World over, And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.","segments":[{"text":"Herein we desire not only our own personal progressive Sanctification, but the Sanctification of others all the World over,","proofs":["Acts 26:29"],"refs":[{"printed":"Acts 26:29","osis":["Acts.26.29"]}],"note":null},{"text":"And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the third thing here meant by the Kingdom of God?","answer":"By it is here meant the future state of Glory and Blessedness, Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, &c.","segments":[{"text":"By it is here meant the future state of Glory and Blessedness,","proofs":["1 Corinthians 15:50"],"refs":[{"printed":"1 Corinthians 15:50","osis":["1Cor.15.50"]}],"note":null},{"text":"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is the Heavenly state called the Kingdom of God?","answer":"This is called the Kingdom of God, because in that state God reigns over his people gloriously, there being no rebellion in them in the least degree, —For they are equal unto the angels, and are the children of God, being the children of the resurrection. And they reign with Christ. To him that overcometh, will I grant to sit with me in my throne, &c.","segments":[{"text":"This is called the Kingdom of God, because in that state God reigns over his people gloriously, there being no rebellion in them in the least degree,","proofs":["Luke 20:36"],"refs":[{"printed":"Luke 20:36","osis":["Luke.20.36"]}],"note":null},{"text":"—For they are equal unto the angels, and are the children of God, being the children of the resurrection. And they reign with Christ.","proofs":["Revelation 3:21"],"refs":[{"printed":"Revelation 3:21","osis":["Rev.3.21"]}],"note":null},{"text":"To him that overcometh, will I grant to sit with me in my throne,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we desire in Prayer for the coming of this Kingdom?","answer":"We desire not only our preservation in our passage to that state of Glory, But the God of all grace, who hath called us into his eternal glory by Christ Iesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. But the hastening of it to our selves and others, —Amen, even so, come, Lord Iesus.","segments":[{"text":"We desire not only our preservation in our passage to that state of Glory,","proofs":["1 Peter 5:10"],"refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]}],"note":null},{"text":"But the God of all grace, who hath called us into his eternal glory by Christ Iesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.","proofs":[],"refs":[],"note":null},{"text":"But the hastening of it to our selves and others,","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null},{"text":"—Amen, even so, come, Lord Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the first Instruction hence?","answer":"That the Gospel is an invaluable Mercy, as it is the instrument of bringing us into Christs Gracious and Glorious Kingdom, To open their eyes, and to turn them from darkness to light, and from the power of satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me.","segments":[{"text":"That the Gospel is an invaluable Mercy, as it is the instrument of bringing us into Christs Gracious and Glorious Kingdom,","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"To open their eyes, and to turn them from darkness to light, and from the power of satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference from hence?","answer":"That many men really hate and oppose the very thing they pray for.","segments":[{"text":"That many men really hate and oppose the very thing they pray for.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the last Instruction hence?","answer":"That how firmly soever Satans and Antichrists Kingdom seem to be founded in the World, they must and shall fall before the dayly Prayers of the Saints.","segments":[{"text":"That how firmly soever Satans and Antichrists Kingdom seem to be founded in the World, they must and shall fall before the dayly Prayers of the Saints.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":96,"title":"Concerning the doing of Gods Will","part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the third Petition?","answer":"In the third Petition, which is [Thy Will be done in Earth, as it is in Heaven] we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all things, as the Angels do in Heaven.","segments":[{"text":"In the third Petition, which is [Thy Will be done in Earth, as it is in Heaven] we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all things, as the Angels do in Heaven.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What Will of God is here intended?","answer":"Not the Will of his Decree, for that is in himself alone, The things of God knoweth no man but the spirit of God.","segments":[{"text":"Not the Will of his Decree, for that is in himself alone,","proofs":["1 Corinthians 2:11"],"refs":[{"printed":"1 Corinthians 2:11","osis":["1Cor.2.11"]}],"note":null},{"text":"The things of God knoweth no man but the spirit of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Will then is here meant?","answer":"The Will of his Providence may be here meant, Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places. And For ever, O Lord, thy word is setled in heaven. They continue this day according to thine ordinances: for all are thy servants.","segments":[{"text":"The Will of his Providence may be here meant,","proofs":["Psalm 135:6"],"refs":[{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null},{"text":"Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Psalm 119:89"],"refs":[{"printed":"Psalm 119:89","osis":["Ps.119.89"]}],"note":null},{"text":"For ever, O Lord, thy word is setled in heaven.","proofs":["Psalm 119:91"],"refs":[{"printed":"Psalm 119:91","osis":["Ps.119.91"]}],"note":null},{"text":"They continue this day according to thine ordinances: for all are thy servants.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we to understand the doing of this Will of Providence in Heaven?","answer":"(1.) As ’tis done by the Sun, Moon, and Stars, Thy word is setled in heaven. They continue this day according to thine ordinances. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof. (2.) As ’tis done by Angels, Who maketh the angels spirits: his ministers a flaming fire. ult. Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?","segments":[{"text":"(1.) As ’tis done by the Sun, Moon, and Stars,","proofs":["Psalm 119:89"],"refs":[{"printed":"Psalm 119:89","osis":["Ps.119.89"]}],"note":null},{"text":"Thy word is setled in heaven.","proofs":["Psalm 119:91"],"refs":[{"printed":"Psalm 119:91","osis":["Ps.119.91"]}],"note":null},{"text":"They continue this day according to thine ordinances.","proofs":["Psalm 19:6"],"refs":[{"printed":"Psalm 19:6","osis":["Ps.19.6"]}],"note":null},{"text":"His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.","proofs":[],"refs":[],"note":null},{"text":"(2.) As ’tis done by Angels,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null},{"text":"Who maketh the angels spirits: his ministers a flaming fire.","proofs":["Hebrews 1"],"refs":[{"printed":"Hebrews 1","osis":["Heb.1"]}],"note":null},{"text":"ult.","proofs":[],"refs":[],"note":null},{"text":"Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do these perform the Will of Gods Providence?","answer":"(1.) The Heavenly bodies do it evenly, constantly and unweariedly, He appointeth the moon for seasons, the sun knoweth his going down. (2.) The Angels do speedily, voluntarily, chearfully, and so knowingly, Ye ministers of his that do his pleasure.","segments":[{"text":"(1.) The Heavenly bodies do it evenly, constantly and unweariedly,","proofs":["Psalm 104:19"],"refs":[{"printed":"Psalm 104:19","osis":["Ps.104.19"]}],"note":null},{"text":"He appointeth the moon for seasons, the sun knoweth his going down.","proofs":[],"refs":[],"note":null},{"text":"(2.) The Angels do speedily, voluntarily, chearfully, and so knowingly,","proofs":["Psalm 103:21"],"refs":[{"printed":"Psalm 103:21","osis":["Ps.103.21"]}],"note":null},{"text":"Ye ministers of his that do his pleasure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we be agents in this Providential Will?","answer":"Yes, we must, For David after he had served his generation by the will of God, fell on sleep.","segments":[{"text":"Yes, we must,","proofs":["Acts 13:36"],"refs":[{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"For David after he had served his generation by the will of God, fell on sleep.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must we do it?","answer":"By imploying our abilities, faculties and interests, in the Duties of our particular Callings, and by moving constantly, prudently and vigorously in our own sphere, and so imitate those in Heaven.","segments":[{"text":"By imploying our abilities, faculties and interests, in the Duties of our particular Callings, and by moving constantly, prudently and vigorously in our own sphere, and so imitate those in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray that Gods Will of Providence may be done by us?","answer":"Because we are his Creatures, and the most noble instruments of the inferiour World; and therefore we should be willing to be acted by him, and active for him; and because this Will of Providence is alwayes just, good and true, and for his own Glory, The Lord is righteous in all his wayes, and holy in all his works. For ever, O Lord, thy word is setled in heaven. They continue this day according to thine ordinances; for all are thy servants.","segments":[{"text":"Because we are his Creatures, and the most noble instruments of the inferiour World; and therefore we should be willing to be acted by him, and active for him; and because this Will of Providence is alwayes just, good and true, and for his own Glory,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"The Lord is righteous in all his wayes, and holy in all his works.","proofs":["Psalm 119:89"],"refs":[{"printed":"Psalm 119:89","osis":["Ps.119.89"]}],"note":null},{"text":"For ever, O Lord, thy word is setled in heaven.","proofs":["Psalm 119:91"],"refs":[{"printed":"Psalm 119:91","osis":["Ps.119.91"]}],"note":null},{"text":"They continue this day according to thine ordinances; for all are thy servants.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What other Will of God is here meant?","answer":"The Will of his Precepts; and this is chiefly intended.","segments":[{"text":"The Will of his Precepts; and this is chiefly intended.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how is this Will of God done in Heaven?","answer":"By the Angels ’tis done universally, chearfully, constantly, humbly, thankfully, loyally, readily, Bless the Lord ye his angels that excel in strength, that do his commandments, hearkening unto the voice of his word. And so ’tis done by the Saints in Heaven, Therefore are they before the throne of God, and serve him day and night in his temple. And And his servants shall serve him.","segments":[{"text":"By the Angels ’tis done universally, chearfully, constantly, humbly, thankfully, loyally, readily,","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":null},{"text":"Bless the Lord ye his angels that excel in strength, that do his commandments, hearkening unto the voice of his word.","proofs":[],"refs":[],"note":null},{"text":"And so ’tis done by the Saints in Heaven,","proofs":["Revelation 7:15"],"refs":[{"printed":"Revelation 7:15","osis":["Rev.7.15"]}],"note":null},{"text":"Therefore are they before the throne of God, and serve him day and night in his temple.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Revelation 22:3"],"refs":[{"printed":"Revelation 22:3","osis":["Rev.22.3"]}],"note":null},{"text":"And his servants shall serve him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we pray then that we may thus do the Will of God?","answer":"Yes; for though we cannot perfectly without sin do it, yet that is our Duty, ult. Be ye therefore perfect, even as your father which is in heaven is perfect. And in all other particulars we may, and we must imitate them herein, Then shall I not be ashamed, when I have respect unto all thy commandments. I have rejoyced in the way of thy testimonies, as much as in all riches. I made haste, and delayed not to keep thy commandments. &c. I have inclined my heart to perform thy statutes, alway even unto the end.","segments":[{"text":"Yes; for though we cannot perfectly without sin do it, yet that is our Duty,","proofs":["Matthew 5"],"refs":[{"printed":"Matthew 5","osis":["Matt.5"]}],"note":null},{"text":"ult. Be ye therefore perfect, even as your father which is in heaven is perfect.","proofs":[],"refs":[],"note":null},{"text":"And in all other particulars we may, and we must imitate them herein,","proofs":["Psalm 119:6"],"refs":[{"printed":"Psalm 119:6","osis":["Ps.119.6"]}],"note":null},{"text":"Then shall I not be ashamed, when I have respect unto all thy commandments.","proofs":["Psalm 119:14"],"refs":[{"printed":"Psalm 119:14","osis":["Ps.119.14"]}],"note":null},{"text":"I have rejoyced in the way of thy testimonies, as much as in all riches.","proofs":["Psalm 119:60"],"refs":[{"printed":"Psalm 119:60","osis":["Ps.119.60"]}],"note":null},{"text":"I made haste, and delayed not to keep thy commandments.","proofs":["Psalm 119:112"],"refs":[{"printed":"Psalm 119:112","osis":["Ps.119.112"]}],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null},{"text":"I have inclined my heart to perform thy statutes, alway even unto the end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must we know Gods Will?","answer":"Not notionally and rationally only, but spiritually also, They are spiritually discerned.","segments":[{"text":"Not notionally and rationally only, but spiritually also,","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"They are spiritually discerned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is knowing Gods will placed here before doing it, &c.?","answer":"Because the Understanding is the leading Faculty, without which ’tis impossible there should be any Obedience, Also that the soul be without knowledge it is not good. Therefore I said, surely these are poor, they are foolish: for they know not the way of the Lord, nor the judgment of their God.","segments":[{"text":"Because the Understanding is the leading Faculty, without which ’tis impossible there should be any Obedience,","proofs":["Proverbs 19:2"],"refs":[{"printed":"Proverbs 19:2","osis":["Prov.19.2"]}],"note":null},{"text":"Also that the soul be without knowledge it is not good.","proofs":["Jeremiah 5:4"],"refs":[{"printed":"Jeremiah 5:4","osis":["Jer.5.4"]}],"note":null},{"text":"Therefore I said, surely these are poor, they are foolish: for they know not the way of the Lord, nor the judgment of their God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why pray we to God for this knowledge, can we not know it of our selves?","answer":"No, ’tis the special gift and grace of God, ▪ 16. But when it pleased God, who separated me from my mothers womb, and called me by his grace, to reveal his son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood. That the God of our Lord Iesus Christ, the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him. —And what is the exceeding greatness of his power to us ward, who believe according to the working of his mighty power. For ye were sometimes darkness, but now are ye light in the Lord.","segments":[{"text":"No, ’tis the special gift and grace of God,","proofs":["Galatians 1:15"],"refs":[{"printed":"Galatians 1:15","osis":["Gal.1.15"]}],"note":null},{"text":"▪ 16.","proofs":[],"refs":[],"note":null},{"text":"But when it pleased God, who separated me from my mothers womb, and called me by his grace, to reveal his son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood.","proofs":["Ephesians 1:17, 19"],"refs":[{"printed":"Ephesians 1:17, 19","osis":["Eph.1.17","Eph.1.19"]}],"note":null},{"text":"That the God of our Lord Iesus Christ, the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him. —And what is the exceeding greatness of his power to us ward, who believe according to the working of his mighty power.","proofs":["Ephesians 5:8"],"refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"note":null},{"text":"For ye were sometimes darkness, but now are ye light in the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray that we may obey, can we not do it of our own free will when we know it?","answer":"No; for our Wills are stubborn and rebellious against Gods Commands, as well as our Minds ignorant of them, Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. For it is God which worketh in you, both to will and to do of his good pleasure.","segments":[{"text":"No; for our Wills are stubborn and rebellious against Gods Commands, as well as our Minds ignorant of them,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.","proofs":["Ezekiel 36:25–26"],"refs":[{"printed":"Ezekiel 36:25–26","osis":["Ezek.36.25-Ezek.36.26"]}],"note":null},{"text":"Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"For it is God which worketh in you, both to will and to do of his good pleasure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by submitting to Gods Will?","answer":"(1.) Either a voluntary subjection of Soul, and a preparedness actually to do his Will. Or (2.) a voluntary and silent submission to his Will of Providence in affliction; but in this particular we cannot imitate those in Heaven, because no cross ever befals them.","segments":[{"text":"(1.) Either a voluntary subjection of Soul, and a preparedness actually to do his Will. Or (2.) a voluntary and silent submission to his Will of Providence in affliction; but in this particular we cannot imitate those in Heaven, because no cross ever befals them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Will added in all things?","answer":"Because partial Obedience, is no Obedience; he that does not obey God in every thing obeys him in nothing. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.","segments":[{"text":"Because partial Obedience, is no Obedience; he that does not obey God in every thing obeys him in nothing.","proofs":["James 2:10"],"refs":[{"printed":"James 2:10","osis":["Jas.2.10"]}],"note":null},{"text":"For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray that God by his Grace would work this Will in us and by us?","answer":"Because ’tis Free-grace that determines it, Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Iesus, before the world began. And efficacious Grace that works it in us, and enables us to do it, For ye were sometimes darkness, but now are ye light in the Lord. Proving what is acceptable unto the Lord.","segments":[{"text":"Because ’tis Free-grace that determines it,","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null},{"text":"Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Iesus, before the world began.","proofs":[],"refs":[],"note":null},{"text":"And efficacious Grace that works it in us, and enables us to do it,","proofs":["Ephesians 5:8"],"refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"note":null},{"text":"For ye were sometimes darkness, but now are ye light in the Lord.","proofs":["Ephesians 5:10"],"refs":[{"printed":"Ephesians 5:10","osis":["Eph.5.10"]}],"note":null},{"text":"Proving what is acceptable unto the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That ’tis Mans glory and felicity to be conformed to the Will of God, The righteous is more excellent than his neighbour. More to be desired are they than gold, yea then much fine gold; sweeter also then honey, and the honeycomb. Moreover by them is thy servant warned; and in keeping of them there is great reward.","segments":[{"text":"That ’tis Mans glory and felicity to be conformed to the Will of God,","proofs":["Proverbs 12:26"],"refs":[{"printed":"Proverbs 12:26","osis":["Prov.12.26"]}],"note":null},{"text":"The righteous is more excellent than his neighbour.","proofs":["Psalm 19:10–11"],"refs":[{"printed":"Psalm 19:10–11","osis":["Ps.19.10-Ps.19.11"]}],"note":null},{"text":"More to be desired are they than gold, yea then much fine gold; sweeter also then honey, and the honeycomb. Moreover by them is thy servant warned; and in keeping of them there is great reward.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Inference?","answer":"That we must mortifie in our selves every lust that contradicts Gods Will, and renounce without our selves, every thing that comes in competition therewith, ult. But I keep under my body, and bring it into subjection: least that by any means when I have preached to others, I my self should be a cast away. But God forbid that I should glory, save in the cross of our Lord Iesus Christ, by whom the world is crucified unto me, and I unto the world.","segments":[{"text":"That we must mortifie in our selves every lust that contradicts Gods Will, and renounce without our selves, every thing that comes in competition therewith,","proofs":["1 Corinthians 9"],"refs":[{"printed":"1 Corinthians 9","osis":["1Cor.9"]}],"note":null},{"text":"ult. But I keep under my body, and bring it into subjection: least that by any means when I have preached to others, I my self should be a cast away.","proofs":["Galatians 6:14"],"refs":[{"printed":"Galatians 6:14","osis":["Gal.6.14"]}],"note":null},{"text":"But God forbid that I should glory, save in the cross of our Lord Iesus Christ, by whom the world is crucified unto me, and I unto the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That it is in vain, yea a provocation to pray, if we be not obedient to Gods, Will, He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity; yea every good path.","segments":[{"text":"That it is in vain, yea a provocation to pray, if we be not obedient to Gods, Will,","proofs":["Proverbs 2:8–9"],"refs":[{"printed":"Proverbs 2:8–9","osis":["Prov.2.8-Prov.2.9"]}],"note":null},{"text":"He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity; yea every good path.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Inference?","answer":"That the Law still hath the authority of a Rule to Believers; because it reveals Gods Will, which they must do.","segments":[{"text":"That the Law still hath the authority of a Rule to Believers; because it reveals Gods Will, which they must do.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":97,"title":"Concerning our Dayly Bread","part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fourth Petition?","answer":"In the fourth Petition, which is [Give us this day our daily Bread] we pray, that of Gods free gift we may receive a competent portion of the good things of this life; and enioy his Blessing with them.","segments":[{"text":"In the fourth Petition, which is [Give us this day our daily Bread] we pray, that of Gods free gift we may receive a competent portion of the good things of this life; and enioy his Blessing with them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is this Petition placed after the three former?","answer":"Because those concern immediately and generally Gods Glory, in the advancement of his Name, Kingdom and Will, which ought to be preferred to all our personal concerns, For the zeal of thine house hath eaten me up. For I am ready not to be bound only, but also to dye at Ierusalem for the name of the Lord Iesus.","segments":[{"text":"Because those concern immediately and generally Gods Glory, in the advancement of his Name, Kingdom and Will, which ought to be preferred to all our personal concerns,","proofs":["Psalm 69:9"],"refs":[{"printed":"Psalm 69:9","osis":["Ps.69.9"]}],"note":null},{"text":"For the zeal of thine house hath eaten me up.","proofs":["Acts 21:13"],"refs":[{"printed":"Acts 21:13","osis":["Acts.21.13"]}],"note":null},{"text":"For I am ready not to be bound only, but also to dye at Ierusalem for the name of the Lord Iesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it put before the two following Petitions?","answer":"Not for its worth, but for its order; for we can have no Spiritual Blessings unless we have a Natural Being in this Life.","segments":[{"text":"Not for its worth, but for its order; for we can have no Spiritual Blessings unless we have a Natural Being in this Life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of Bread is here meant?","answer":"Not Spiritual Bread, or our Lord Christ, (as some) but Corporal and Temporal.","segments":[{"text":"Not Spiritual Bread, or our Lord Christ, (as some) but Corporal and Temporal.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is included in this word Bread?","answer":"Not that only which we call strictly Bread, but all the good things of this present Life.","segments":[{"text":"Not that only which we call strictly Bread, but all the good things of this present Life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we hereby beg pure necessities only?","answer":"No, we pray for conveniencies for our comfort; as well as necessaries for our life.","segments":[{"text":"No, we pray for conveniencies for our comfort; as well as necessaries for our life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we herein pray only for personal good things for our being?","answer":"No, we pray for civil good things for our condition, that according to our degree in the World in which God hath placed us, we may have a convenient allowance:","segments":[{"text":"No, we pray for civil good things for our condition, that according to our degree in the World in which God hath placed us, we may have a convenient allowance:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we pray here for our selves only?","answer":"No, but also for our Charge, Children and Family; that under and with us they may have the good things of this Life.","segments":[{"text":"No, but also for our Charge, Children and Family; that under and with us they may have the good things of this Life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray to God for these good things, can we not get them our selves, or our fellow creatures give them to us?","answer":"Not without God: Whatever we have of these things they are from God; who ever be the second cause or instrument; if our selves, God gives us ability and success to get them; if others, God inclined their hearts, and opened their hands to bestow them, And thou say in thine heart, my power and the might of my hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth.","segments":[{"text":"Not without God: Whatever we have of these things they are from God; who ever be the second cause or instrument; if our selves, God gives us ability and success to get them; if others, God inclined their hearts, and opened their hands to bestow them,","proofs":["Deuteronomy 8:17–18"],"refs":[{"printed":"Deuteronomy 8:17–18","osis":["Deut.8.17-Deut.8.18"]}],"note":null},{"text":"And thou say in thine heart, my power and the might of my hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray to God to give us Bread?","answer":"Because the least crumb of Bread is a free gift, and never can be merited by all we can do or suffer; So likewise ye, when ye shall have done all these things which are commanded you, say, we are unprofitable servants.","segments":[{"text":"Because the least crumb of Bread is a free gift, and never can be merited by all we can do or suffer;","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"So likewise ye, when ye shall have done all these things which are commanded you, say, we are unprofitable servants.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are all these good things couched under the expression Bread?","answer":"(1.) Because Bread is one of the most necessary and useful things to preserve Life. (2.) Because we must not ask delicacies and dainties of God.","segments":[{"text":"(1.) Because Bread is one of the most necessary and useful things to preserve Life. (2.) Because we must not ask delicacies and dainties of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by day in the Petition?","answer":"Either (1.) a Natural day of twenty four hours: Or (2.) the day of our whole life.","segments":[{"text":"Either (1.) a Natural day of twenty four hours: Or (2.) the day of our whole life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray for Dayly bread?","answer":"Because God must give us the mercies and good things of every day, or else we cannot have them.","segments":[{"text":"Because God must give us the mercies and good things of every day, or else we cannot have them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why should we not pray for weekly, or monthly, or yearly Bread, as well as dayly?","answer":"(1.) Because ’tis fit we should be still sensible of our dependance upon God. (2;) Because we do frequently pray to God, and so exert our Graces, and maintain communion with him, and dayly render thanks for dayly favour, Evening and morning, and at noon will I pray, and cry aloud; and he shall hear my voice.","segments":[{"text":"(1.) Because ’tis fit we should be still sensible of our dependance upon God. (2;) Because we do frequently pray to God, and so exert our Graces, and maintain communion with him, and dayly render thanks for dayly favour,","proofs":["Psalm 55:17"],"refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null},{"text":"Evening and morning, and at noon will I pray, and cry aloud; and he shall hear my voice.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What need we to pray for Dayly bread when we may have stores laid up for years?","answer":"They that have the good things of this Life need to pray this Petition, as well as they that have them not. Not that they may have Bread; but that it may be Bread to them; for except God give his Blessing upon it, Bread would be ashes and not sustaneous; neither could all the comforts of this Life do us any good, For behold, the Lord, the Lord of hosts doth take away from Ierusalem, and from Iuda, the whole stay of bread, and the whole stay of water. And now O ye priests, this commandment is for you. If you will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings; yea I have cursed them already, because you do not lay it to heart.","segments":[{"text":"They that have the good things of this Life need to pray this Petition, as well as they that have them not. Not that they may have Bread; but that it may be Bread to them; for except God give his Blessing upon it, Bread would be ashes and not sustaneous; neither could all the comforts of this Life do us any good,","proofs":["Isaiah 3:1"],"refs":[{"printed":"Isaiah 3:1","osis":["Isa.3.1"]}],"note":null},{"text":"For behold, the Lord, the Lord of hosts doth take away from Ierusalem, and from Iuda, the whole stay of bread, and the whole stay of water.","proofs":["Malachi 2:1–2"],"refs":[{"printed":"Malachi 2:1–2","osis":["Mal.2.1-Mal.2.2"]}],"note":null},{"text":"And now O ye priests, this commandment is for you. If you will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings; yea I have cursed them already, because you do not lay it to heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray only for dayly Bread, or a competency, may we not pray for abundance and riches?","answer":"No, because Riches are a great snare and temptation, Then said Iesus unto his disciples, Verily, I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Remove far from me vanity and lyes, give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, who is the Lord? Or lest I be poor and steal, and take the name of my God in vain.","segments":[{"text":"No, because Riches are a great snare and temptation,","proofs":["Matthew 19:23–24"],"refs":[{"printed":"Matthew 19:23–24","osis":["Matt.19.23-Matt.19.24"]}],"note":null},{"text":"Then said Iesus unto his disciples, Verily, I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.","proofs":["Proverbs 30:8–9"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]}],"note":null},{"text":"Remove far from me vanity and lyes, give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, who is the Lord? Or lest I be poor and steal, and take the name of my God in vain.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What shall we then do with Riches, if Providence cast them upon us, shall we cast them away?","answer":"No, for some of the best of Men, and greatest of Gods favorites, have lived and dyed rich. But (1.) We must wean our hearts from them. Trust not in oppression, and become not vaine in robbery: if riches increase set not your heart upon them. (2.) Be thankful for them, and (3.) Fruitful with them in acts of Piety and Charity. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.","segments":[{"text":"No, for some of the best of Men, and greatest of Gods favorites, have lived and dyed rich. But (1.) We must wean our hearts from them.","proofs":["Psalm 62:10"],"refs":[{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"Trust not in oppression, and become not vaine in robbery: if riches increase set not your heart upon them.","proofs":[],"refs":[],"note":null},{"text":"(2.) Be thankful for them, and (3.) Fruitful with them in acts of Piety and Charity.","proofs":["1 Timothy 6:17, 19"],"refs":[{"printed":"1 Timothy 6:17, 19","osis":["1Tim.6.17","1Tim.6.19"]}],"note":null},{"text":"Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore is the Bread called our Bread?","answer":"Not because we are absolute Lords and Possessors of it, for so ’tis Gods only. The earth is the Lords, and the fulness thereof; the world and they that dwell therein. For he hath founded it upon the Seas, and estabilished it upod the floods. for every beast of the forrest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine and the fulness thereof. But (1.) Because we must have a Covenant right to it. and (2.) A civil right; we must come lawfully and honestly by, and so keep the good things of this life. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.","segments":[{"text":"Not because we are absolute Lords and Possessors of it, for so ’tis Gods only.","proofs":["Psalm 24:1–2"],"refs":[{"printed":"Psalm 24:1–2","osis":["Ps.24.1-Ps.24.2"]}],"note":null},{"text":"The earth is the Lords, and the fulness thereof; the world and they that dwell therein. For he hath founded it upon the Seas, and estabilished it upod the floods.","proofs":["Psalm 50:10, 12"],"refs":[{"printed":"Psalm 50:10, 12","osis":["Ps.50.10","Ps.50.12"]}],"note":null},{"text":"for every beast of the forrest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine and the fulness thereof.","proofs":[],"refs":[],"note":null},{"text":"But (1.) Because we must have a Covenant right to it. and (2.) A civil right; we must come lawfully and honestly by, and so keep the good things of this life.","proofs":["2 Thessalonians 3:10"],"refs":[{"printed":"2 Thessalonians 3:10","osis":["2Thess.3.10"]}],"note":null},{"text":"For even when we were with you, this we commanded you, that if any would not work, neither should he eat.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Having prayed for our daily Bread; need we to labour and endeavour to get it?","answer":"Yes; we must labour in good and honest callings, Gods blessing and Mans industry must concur towards the present maintenance of life, Blessed is every one that feareth the Lord: that walketh in his ways, for thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. He becometh poor that dealeth with aslack hand: but the hand of the diligent maketh rich. The blessing of the Lord maketh rich, and he addeth no sorrow with it.","segments":[{"text":"Yes; we must labour in good and honest callings, Gods blessing and Mans industry must concur towards the present maintenance of life,","proofs":["Psalm 128:1–2"],"refs":[{"printed":"Psalm 128:1–2","osis":["Ps.128.1-Ps.128.2"]}],"note":null},{"text":"Blessed is every one that feareth the Lord: that walketh in his ways, for thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.","proofs":["Proverbs 10:4, 22"],"refs":[{"printed":"Proverbs 10:4, 22","osis":["Prov.10.4","Prov.10.22"]}],"note":null},{"text":"He becometh poor that dealeth with aslack hand: but the hand of the diligent maketh rich. The blessing of the Lord maketh rich, and he addeth no sorrow with it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from it?","answer":"That we must not seek great matters for our selves, neither make them the matter of prayer to God; nor the end and design of our labours and callings among Men.","segments":[{"text":"That we must not seek great matters for our selves, neither make them the matter of prayer to God; nor the end and design of our labours and callings among Men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a second Inference from hence?","answer":"That having Food and Rayment, we must be therewith content, and therefore thankful. And having food and rayment let us be therewith content. In every thing give thanks.","segments":[{"text":"That having Food and Rayment, we must be therewith content, and therefore thankful.","proofs":["1 Timothy 6:8"],"refs":[{"printed":"1 Timothy 6:8","osis":["1Tim.6.8"]}],"note":null},{"text":"And having food and rayment let us be therewith content.","proofs":["1 Thessalonians 5:18"],"refs":[{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]}],"note":null},{"text":"In every thing give thanks.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That we ascribe not our success in the World to our own skill and industry, for the wisest, and most industrious do sometimes labour in the fire, and put their gain in a bag of holes; but to Gods free donation to us, and to his Blessing upon our endeavours, And he lift up his eyes, and saw the the women and the children; and said, who are those with thee? And he said, the children which God hath graciously given thy Servant.—Take, I pray thee my blessing that is brought to thee, because God hath dealt graciously with me, and because I have enough. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shalt thou when thou comest in, and blessed shalt thou be when thou goest out.","segments":[{"text":"That we ascribe not our success in the World to our own skill and industry, for the wisest, and most industrious do sometimes labour in the fire, and put their gain in a bag of holes; but to Gods free donation to us, and to his Blessing upon our endeavours,","proofs":["Genesis 33:5, 11"],"refs":[{"printed":"Genesis 33:5, 11","osis":["Gen.33.5","Gen.33.11"]}],"note":null},{"text":"And he lift up his eyes, and saw the the women and the children; and said, who are those with thee? And he said, the children which God hath graciously given thy Servant.—Take, I pray thee my blessing that is brought to thee, because God hath dealt graciously with me, and because I have enough.","proofs":["Deuteronomy 28:3"],"refs":[{"printed":"Deuteronomy 28:3","osis":["Deut.28.3"]}],"note":null},{"text":"Blessed shalt thou be in the city, and blessed shalt thou be in the field.","proofs":["Deuteronomy 28:6"],"refs":[{"printed":"Deuteronomy 28:6","osis":["Deut.28.6"]}],"note":null},{"text":"Blessed shalt thou when thou comest in, and blessed shalt thou be when thou goest out.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":98,"title":"Concerning forgiveness of Sins","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What doth we pray for in the fifth Petition?","answer":"In the fifth Petition, which is [and forgive us our debts, as we forgive our debtors] we pray that God for Christs sake would freely pardon all our Sins: which we are the rather encouraged to ask, because by this grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth Petition, which is [and forgive us our debts, as we forgive our debtors] we pray that God for Christs sake would freely pardon all our Sins: which we are the rather encouraged to ask, because by this grace we are enabled from the heart to forgive others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why doth this Petition immediately follow the former?","answer":"To teach that all temporal and corporal good things; without special and Spiritual ones are little worth, There be many that say, who will shew us any good? Lord lift thou up the light of thy countenance upon us. From men which are thy hand O Lord, from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with thy likeness.","segments":[{"text":"To teach that all temporal and corporal good things; without special and Spiritual ones are little worth,","proofs":["Psalm 4:6"],"refs":[{"printed":"Psalm 4:6","osis":["Ps.4.6"]}],"note":null},{"text":"There be many that say, who will shew us any good? Lord lift thou up the light of thy countenance upon us.","proofs":["Psalm 17:14–15"],"refs":[{"printed":"Psalm 17:14–15","osis":["Ps.17.14-Ps.17.15"]}],"note":null},{"text":"From men which are thy hand O Lord, from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with thy likeness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it annexed to the former with the Copulative, and?","answer":"To teach that to be one minute in the confluence of all earthly good things without the pardon of Sin, is a very dangerous and dreadful condition. And he spake a parable unto them, saying, the ground of a certain rich man brought forth plentifully, but God said unto him, thou fool, this night shall thy soul be required of thee: then whose shall those things be which thou hast provided?","segments":[{"text":"To teach that to be one minute in the confluence of all earthly good things without the pardon of Sin, is a very dangerous and dreadful condition.","proofs":["Luke 12:16, 20"],"refs":[{"printed":"Luke 12:16, 20","osis":["Luke.12.16","Luke.12.20"]}],"note":null},{"text":"And he spake a parable unto them, saying, the ground of a certain rich man brought forth plentifully, but God said unto him, thou fool, this night shall thy soul be required of thee: then whose shall those things be which thou hast provided?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is forgiveness of Sins placed in the front of spiritual Blessings?","answer":"Because till sin be pardoned we are under wrath, and can have no special saving Grace applyed to us; till we are accepted; till we are in Christ we have no Covenant right to the blessings of Christ come unto me all ye that labour, and are heavy laden, and I will give you rest, for my yoke is easie, and my burden is light. abide in me and I in you, as the branch cannot bear fruit of it self, except it abide in the Vine: no more can ye except ye abide in me. I am the Vine ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing— if ye abide in me and my words abide in you, ye shall ask what ye will, and it shall be done unto you. ult. He that believeth on the Son hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him.","segments":[{"text":"Because till sin be pardoned we are under wrath, and can have no special saving Grace applyed to us; till we are accepted; till we are in Christ we have no Covenant right to the blessings of Christ","proofs":["Matthew 11:28"],"refs":[{"printed":"Matthew 11:28","osis":["Matt.11.28"]}],"note":null},{"text":"come unto me all ye that labour, and are heavy laden, and I will give you rest,","proofs":["Matthew 11:30"],"refs":[{"printed":"Matthew 11:30","osis":["Matt.11.30"]}],"note":null},{"text":"for my yoke is easie, and my burden is light.","proofs":["John 15:4–5"],"refs":[{"printed":"John 15:4–5","osis":["John.15.4-John.15.5"]}],"note":null},{"text":"abide in me and I in you, as the branch cannot bear fruit of it self, except it abide in the Vine: no more can ye except ye abide in me. I am the Vine ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing—","proofs":["John 15:7"],"refs":[{"printed":"John 15:7","osis":["John.15.7"]}],"note":null},{"text":"if ye abide in me and my words abide in you, ye shall ask what ye will, and it shall be done unto you.","proofs":["John 3"],"refs":[{"printed":"John 3","osis":["John.3"]}],"note":null},{"text":"ult. He that believeth on the Son hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray for forgiveness, cannot we make amends for our sins, and be freed from their guilt without pardon?","answer":"No, all that we can ever do or suffer, can never expiate the guilt of the least sin, None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever.) If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him.","segments":[{"text":"No, all that we can ever do or suffer, can never expiate the guilt of the least sin,","proofs":["Psalm 49:7–8"],"refs":[{"printed":"Psalm 49:7–8","osis":["Ps.49.7-Ps.49.8"]}],"note":null},{"text":"None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever.)","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Does God then freely, and out of meer Grace forgive us?","answer":"Yes, without any respect had to any thing we can do, or be, I, even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Therefore hath he mercy, on whom he will have mercy, and whom he will be hardneth.","segments":[{"text":"Yes, without any respect had to any thing we can do, or be,","proofs":["Isaiah 43:25"],"refs":[{"printed":"Isaiah 43:25","osis":["Isa.43.25"]}],"note":null},{"text":"I, even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins.","proofs":["Romans 9:15"],"refs":[{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"note":null},{"text":"I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.","proofs":["Romans 9:18"],"refs":[{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null},{"text":"Therefore hath he mercy, on whom he will have mercy, and whom he will be hardneth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God forgive sins?","answer":"(1.) Universally all sins, And the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sin. And I will cleanse them from all their iniquity, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me. Take away all iniquity and receive us graciously. (2.) Compleatly and perfectly, I, even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins. As far as the east is from the west: so far hath he removed our transgressions from us. He will subdue our iniquities, and thou wilt cast all our sins into the depths of the sea. For thou hast cast all my sins behind thy back. (3.) Everlastingly, For I will forgive their iniquity, and I will remember their sin no more. and their sins and their iniquities will I remember no more.","segments":[{"text":"(1.) Universally all sins,","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null},{"text":"And the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sin.","proofs":["Jeremiah 33:8"],"refs":[{"printed":"Jeremiah 33:8","osis":["Jer.33.8"]}],"note":null},{"text":"And I will cleanse them from all their iniquity, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me.","proofs":["Hosea 14:2"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]}],"note":null},{"text":"Take away all iniquity and receive us graciously.","proofs":[],"refs":[],"note":null},{"text":"(2.) Compleatly and perfectly,","proofs":["Isaiah 43:25"],"refs":[{"printed":"Isaiah 43:25","osis":["Isa.43.25"]}],"note":null},{"text":"I, even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins.","proofs":["Psalm 103:12"],"refs":[{"printed":"Psalm 103:12","osis":["Ps.103.12"]}],"note":null},{"text":"As far as the east is from the west: so far hath he removed our transgressions from us.","proofs":["Micah 7:19"],"refs":[{"printed":"Micah 7:19","osis":["Mic.7.19"]}],"note":null},{"text":"He will subdue our iniquities, and thou wilt cast all our sins into the depths of the sea.","proofs":["Isaiah 38:17"],"refs":[{"printed":"Isaiah 38:17","osis":["Isa.38.17"]}],"note":null},{"text":"For thou hast cast all my sins behind thy back.","proofs":[],"refs":[],"note":null},{"text":"(3.) Everlastingly,","proofs":["Jeremiah 31:34"],"refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]}],"note":null},{"text":"For I will forgive their iniquity, and I will remember their sin no more.","proofs":["Hebrews 8:12"],"refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"note":null},{"text":"and their sins and their iniquities will I remember no more.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But doth not God punish them afterward whom he has justified and forgiven?","answer":"No, not with a proper and vindictive punishment; but he brings evil upon them for their sins, as a Father chastises his Child; and other sorts of afflictions for their spiritual good: He may be angry as a Father, with those he has pardoned, but never hate them as a condemning Judge, My mercy will I keep for him for evermore, and my covenant shall stand fast with him. My covenant will I not break, nor alter the thing that is gone out of my lips.","segments":[{"text":"No, not with a proper and vindictive punishment; but he brings evil upon them for their sins, as a Father chastises his Child; and other sorts of afflictions for their spiritual good: He may be angry as a Father, with those he has pardoned, but never hate them as a condemning Judge,","proofs":["Psalm 89:28"],"refs":[{"printed":"Psalm 89:28","osis":["Ps.89.28"]}],"note":null},{"text":"My mercy will I keep for him for evermore, and my covenant shall stand fast with him.","proofs":["Psalm 89:34"],"refs":[{"printed":"Psalm 89:34","osis":["Ps.89.34"]}],"note":null},{"text":"My covenant will I not break, nor alter the thing that is gone out of my lips.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can God be said freely to pardon all our sins; when we pray it may be done for Christs sake, does not that imply that Christ has satisfied God for our sins, and deserved our remission?","answer":"Yes, it does so; for the Lord Christ by his Life and Death did satisfie Divine Justice, and did merit our forgiveness; but if he did so, we did not so; our sins cost him dear, but their pardon cost us nothing; our pardon is perfectly free to us; though due to Christ, for God gave Christ freely for us; God accepts of his merits, and applyes them to us freely, Being justified freely by his grace, through the redemption that is in Iesus Christ.","segments":[{"text":"Yes, it does so; for the Lord Christ by his Life and Death did satisfie Divine Justice, and did merit our forgiveness; but if he did so, we did not so; our sins cost him dear, but their pardon cost us nothing; our pardon is perfectly free to us; though due to Christ, for God gave Christ freely for us; God accepts of his merits, and applyes them to us freely,","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"Being justified freely by his grace, through the redemption that is in Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is there nothing required from us as the condition of pardon, and if so, how can it be absolutely free?","answer":"There are required Repentance from Sin, and Faith in the Lord Christ, But except ye repent, ye shall all likewise perish. ult. And he that believeth not the son, shall not see life; but the wrath of God abideth on him. This is required from us towards our pardon; but yet ’tis free, (1.) Because God freely ordains thus to pardon. (2.) Because both these are the free gifts of God, Then hath God also to the Gentiles granted repentance unto life. For by grace are ye saved, through faith; and that not of your selves; it is the gift of God.","segments":[{"text":"There are required Repentance from Sin, and Faith in the Lord Christ,","proofs":["Luke 13:3"],"refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]}],"note":null},{"text":"But except ye repent, ye shall all likewise perish.","proofs":["John 3"],"refs":[{"printed":"John 3","osis":["John.3"]}],"note":null},{"text":"ult.","proofs":[],"refs":[],"note":null},{"text":"And he that believeth not the son, shall not see life; but the wrath of God abideth on him. This is required from us towards our pardon; but yet ’tis free, (1.) Because God freely ordains thus to pardon. (2.) Because both these are the free gifts of God,","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"Then hath God also to the Gentiles granted repentance unto life.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"For by grace are ye saved, through faith; and that not of your selves; it is the gift of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When then are our sins forgiven?","answer":"Just upon our closure with Christ by Faith, in that very moment, Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ, There is therefore now no condemnation to them which are in Christ Jesus.","segments":[{"text":"Just upon our closure with Christ by Faith, in that very moment,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ,","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"There is therefore now no condemnation to them which are in Christ Jesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we pray in the answer for the forgiveness of all our sins?","answer":"Because if the least guilt should remain upon us, ‘twould exclude from Gods favour, and lodge us in everlasting burnings, ult. For the wages of sin is death.","segments":[{"text":"Because if the least guilt should remain upon us, ‘twould exclude from Gods favour, and lodge us in everlasting burnings,","proofs":["Romans 6"],"refs":[{"printed":"Romans 6","osis":["Rom.6"]}],"note":null},{"text":"ult. For the wages of sin is death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the priviledges and blessings that accompany pardon?","answer":"Justification is accompanied with Adoption, But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. With the Spirit and Principle of all Grace and Holiness, And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the spirit of our God. With an infallible title to Eternal Glory, That whosoever believeth in him, should not perish, but have everlasting life. Whom he justified, them he also glorified.","segments":[{"text":"Justification is accompanied with Adoption,","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.","proofs":[],"refs":[],"note":null},{"text":"With the Spirit and Principle of all Grace and Holiness,","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the spirit of our God.","proofs":[],"refs":[],"note":null},{"text":"With an infallible title to Eternal Glory,","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"That whosoever believeth in him, should not perish, but have everlasting life.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Whom he justified, them he also glorified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we know that we are pardoned and justified?","answer":"Ordinarily by our Sanctification, by our loathing of Sin, our contempt of the World, our valuing of Christ, our love and thankfulness to God, &c. But ye are sanctified. O wretched man that I am, who shall deliver me from the body of this death? By whom the world is crucified unto me, and I unto the world. Vnto you therefore which believe he is precious. Her sins which are many are forgiven; for she loved much.","segments":[{"text":"Ordinarily by our Sanctification, by our loathing of Sin, our contempt of the World, our valuing of Christ, our love and thankfulness to God, &c.","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"But ye are sanctified.","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"O wretched man that I am, who shall deliver me from the body of this death?","proofs":["Galatians 6:14"],"refs":[{"printed":"Galatians 6:14","osis":["Gal.6.14"]}],"note":null},{"text":"By whom the world is crucified unto me, and I unto the world.","proofs":["1 Peter 2:7"],"refs":[{"printed":"1 Peter 2:7","osis":["1Pet.2.7"]}],"note":null},{"text":"Vnto you therefore which believe he is precious.","proofs":["Luke 7:47"],"refs":[{"printed":"Luke 7:47","osis":["Luke.7.47"]}],"note":null},{"text":"Her sins which are many are forgiven; for she loved much.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by [Our] is it only such sins as we have personally and actually committed?","answer":"No; but also Adams sin, which is ours by imputation, By one mans disobedience many were made sinners. And original sin which is ours by inhesion, Behold I was shapen in iniquity, and in sin did my mother conceive me. And other mens sins which we have made ours, by exciting them to them, not hindering of them, silence at them, and other ways, Thou hast killed Vriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Neither be partaker of other mens sins.","segments":[{"text":"No; but also Adams sin, which is ours by imputation,","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"By one mans disobedience many were made sinners.","proofs":[],"refs":[],"note":null},{"text":"And original sin which is ours by inhesion,","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"Behold I was shapen in iniquity, and in sin did my mother conceive me.","proofs":[],"refs":[],"note":null},{"text":"And other mens sins which we have made ours, by exciting them to them, not hindering of them, silence at them, and other ways,","proofs":["2 Samuel 12:9"],"refs":[{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]}],"note":null},{"text":"Thou hast killed Vriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.","proofs":["1 Timothy 5:22"],"refs":[{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]}],"note":null},{"text":"Neither be partaker of other mens sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore are sins called debts?","answer":"Because they are a non-payment of Gods dues, a non-performance of our duty, which makes us lyable to the arrest of Death, and to the prison of Hell.","segments":[{"text":"Because they are a non-payment of Gods dues, a non-performance of our duty, which makes us lyable to the arrest of Death, and to the prison of Hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we plead our own forgiveness of others?","answer":"Not as any merit of our own pardon, but either as an incouragement to our selves to beg pardon; seeing such evil, envious and malignant persons are enabled to forgive others; much more may we hope the good and gracious God will forgive us: Or as a condition, without which we can have no pardon, and with which we shall, For if ye forgive men their trespasses, your heavenly Father will also forgive you.","segments":[{"text":"Not as any merit of our own pardon, but either as an incouragement to our selves to beg pardon; seeing such evil, envious and malignant persons are enabled to forgive others; much more may we hope the good and gracious God will forgive us: Or as a condition, without which we can have no pardon, and with which we shall,","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":null},{"text":"For if ye forgive men their trespasses, your heavenly Father will also forgive you.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do others trespass against us?","answer":"When they injure us either in our Persons, or Names, or Families, or Estates, or Souls, &c. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall intreat for him.","segments":[{"text":"When they injure us either in our Persons, or Names, or Families, or Estates, or Souls, &c.","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall intreat for him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we forgive our Neighbours freely, fully and perfectly, as God doth forgive us?","answer":"We cannot.","segments":[{"text":"We cannot.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then is the meaning of Gods forgiving us as we forgive others?","answer":"Not as to the quantity and perfection of forgiveness, but as to the sincerity and quality thereof, ult. So likewise shall my heavenly father do also unto you, if ye from yoar hearts forgive not every one his brother their trespasses.","segments":[{"text":"Not as to the quantity and perfection of forgiveness, but as to the sincerity and quality thereof,","proofs":["Matthew 18"],"refs":[{"printed":"Matthew 18","osis":["Matt.18"]}],"note":null},{"text":"ult. So likewise shall my heavenly father do also unto you, if ye from yoar hearts forgive not every one his brother their trespasses.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we always bound to manifest outwardly our love and forgiveness to all our enemies; and to behave our selves towards them as friends?","answer":"No, if we have experienced them to be treacherous and false, and see no change, we are not bound to trust them, if they be and remain wicked and profane, we must not associate with them, I have hated the congregation of evil doers: and will not sit with the wicked. I have not sate with vain persons, neither will I go in with dissemblers.","segments":[{"text":"No, if we have experienced them to be treacherous and false, and see no change, we are not bound to trust them, if they be and remain wicked and profane, we must not associate with them,","proofs":["Psalm 26:5"],"refs":[{"printed":"Psalm 26:5","osis":["Ps.26.5"]}],"note":null},{"text":"I have hated the congregation of evil doers: and will not sit with the wicked.","proofs":["Psalm 26:4"],"refs":[{"printed":"Psalm 26:4","osis":["Ps.26.4"]}],"note":null},{"text":"I have not sate with vain persons, neither will I go in with dissemblers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then must we do to such?","answer":"We must heartily forgive them all their injuries; we must love them with the love of benevolence, pray for them, and be ready aud willing to do them all good both of Body and Soul, But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which dispitefully use you, and persecute you. That you may be the children of your father which is in heaven; for he maketh his sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust.","segments":[{"text":"We must heartily forgive them all their injuries; we must love them with the love of benevolence, pray for them, and be ready aud willing to do them all good both of Body and Soul,","proofs":["Matthew 5:44–45"],"refs":[{"printed":"Matthew 5:44–45","osis":["Matt.5.44-Matt.5.45"]}],"note":null},{"text":"But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which dispitefully use you, and persecute you. That you may be the children of your father which is in heaven; for he maketh his sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If we forgive others shall we be forgiven our selves?","answer":"We shall, if out of obedience to God, and love to Christ we do it.","segments":[{"text":"We shall, if out of obedience to God, and love to Christ we do it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference from hence?","answer":"That except our sins be forgiven, we are lost and undone creatures, and therefore we must never be contented till we are pardoned.","segments":[{"text":"That except our sins be forgiven, we are lost and undone creatures, and therefore we must never be contented till we are pardoned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a second Inference?","answer":"That God is a God of love, goodness and pardon; seeing he will not pardon us, if we do not pardon others; but will if we do so.","segments":[{"text":"That God is a God of love, goodness and pardon; seeing he will not pardon us, if we do not pardon others; but will if we do so.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a third Inference?","answer":"That if we live in hatred when we pray the Lords Prayer, we pray for our own damnation, Iesus saith unto him, I say not unto thee, until seven times, but until seventy times seven. So likewise shall my heavenly father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.","segments":[{"text":"That if we live in hatred when we pray the Lords Prayer, we pray for our own damnation,","proofs":["Matthew 18:22"],"refs":[{"printed":"Matthew 18:22","osis":["Matt.18.22"]}],"note":null},{"text":"Iesus saith unto him, I say not unto thee, until seven times, but until seventy times seven.","proofs":["Matthew 18:35"],"refs":[{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null},{"text":"So likewise shall my heavenly father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":99,"title":"Of Gods leading us into Temptation","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the sixth Petition?","answer":"In the sixth Petition, which is [And lead us not into Temptation, but deliver us from evil] we pray that God would either keep us from being tempted to Sin; or support and deliver us when we are tempted.","segments":[{"text":"In the sixth Petition, which is [And lead us not into Temptation, but deliver us from evil] we pray that God would either keep us from being tempted to Sin; or support and deliver us when we are tempted.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is this Petition joyned to the former with the copulative And?","answer":"Because ’twill be but little advantage to have former sins pardoned; and to be left to the power and practice, to the love and trade of sin for for the future, When a righteous man turneth away from his righteousness, and committeth iniquity, and dyeth in them; for his iniquity that he hath done, shall he dye.","segments":[{"text":"Because ’twill be but little advantage to have former sins pardoned; and to be left to the power and practice, to the love and trade of sin for for the future,","proofs":["Ezekiel 18:26"],"refs":[{"printed":"Ezekiel 18:26","osis":["Ezek.18.26"]}],"note":null},{"text":"When a righteous man turneth away from his righteousness, and committeth iniquity, and dyeth in them; for his iniquity that he hath done, shall he dye.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by Temptation?","answer":"In general, a tryal or probation of what is in us, or of what we will do.","segments":[{"text":"In general, a tryal or probation of what is in us, or of what we will do.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by Temptation here?","answer":"Temptation to sin and wickedness.","segments":[{"text":"Temptation to sin and wickedness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we be said to be tempted to sin?","answer":"(1.) Effectually by our selves, and our own hearts, But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth sorth sin; and sin when it is finished, bringeth forth death. (2.) Formally, with an intention to draw into sin, and so we are tempted of the Devil, And satan stood up against Israel, and provoked David to number Israel. Then was Iesus led up of the spirit into the wilderness, to be tempted of the devil. And when the tempter came to him, he said, if thou be the son of God, command that these stones be made bread. (3.) Innocently and blamelesly, and so God is said to tempt, And again the anger of the Lord was kinaled against Israel, and he moved David against them, to say, go number Israel and Iudah.","segments":[{"text":"(1.) Effectually by our selves, and our own hearts,","proofs":["James 1:14–15"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]}],"note":null},{"text":"But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth sorth sin; and sin when it is finished, bringeth forth death.","proofs":[],"refs":[],"note":null},{"text":"(2.) Formally, with an intention to draw into sin, and so we are tempted of the Devil,","proofs":["1 Chronicles 21:1"],"refs":[{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"And satan stood up against Israel, and provoked David to number Israel.","proofs":["Matthew 4:1, 3"],"refs":[{"printed":"Matthew 4:1, 3","osis":["Matt.4.1","Matt.4.3"]}],"note":null},{"text":"Then was Iesus led up of the spirit into the wilderness, to be tempted of the devil. And when the tempter came to him, he said, if thou be the son of God, command that these stones be made bread.","proofs":[],"refs":[],"note":null},{"text":"(3.) Innocently and blamelesly, and so God is said to tempt,","proofs":["2 Samuel 24:1"],"refs":[{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]}],"note":null},{"text":"And again the anger of the Lord was kinaled against Israel, and he moved David against them, to say, go number Israel and Iudah.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many wayes may God be said to tempt to evil?","answer":"(1.) By withdrawing his Grace either common or special, Howbeit▪ in the business of the embassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart. (2.) By permitting Satan and wicked men to tempt, He moved David against them, to say, go number Israel and Iudah. With Satan stood up against Israel, and provoked David. Then was Iesus led up of the spirit into the wilderness, to be tempted of the devil. (3.) By presenting oecasions in his Providence, which he knows will be abused to sin, as in the fall of Adam, the hardening of Pharaoh, &c.","segments":[{"text":"(1.) By withdrawing his Grace either common or special,","proofs":["2 Chronicles 32:31"],"refs":[{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]}],"note":null},{"text":"Howbeit▪ in the business of the embassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart.","proofs":[],"refs":[],"note":null},{"text":"(2.) By permitting Satan and wicked men to tempt,","proofs":["2 Samuel 24:1"],"refs":[{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]}],"note":null},{"text":"He moved David against them, to say, go number Israel and Iudah.","proofs":[],"refs":[],"note":null},{"text":"With","proofs":["1 Chronicles 21:1"],"refs":[{"printed":"1 Chronicles 21:1","osis":["1Chr.21.1"]}],"note":null},{"text":"Satan stood up against Israel, and provoked David.","proofs":["Matthew 4:1"],"refs":[{"printed":"Matthew 4:1","osis":["Matt.4.1"]}],"note":null},{"text":"Then was Iesus led up of the spirit into the wilderness, to be tempted of the devil.","proofs":[],"refs":[],"note":null},{"text":"(3.) By presenting oecasions in his Providence, which he knows will be abused to sin, as in the fall of Adam, the hardening of Pharaoh, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we beg in this Petition?","answer":"We beg that we may not any of these, or any other ways, whereby the holy God may be said to lead into temptation, be led thereinto, Incline not my heart to any evil thing, to practice wicked works with men that work iniquity; and let me not eat of their dainties. Keep back thy servant also from presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.","segments":[{"text":"We beg that we may not any of these, or any other ways, whereby the holy God may be said to lead into temptation, be led thereinto,","proofs":["Psalm 141:4"],"refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"note":null},{"text":"Incline not my heart to any evil thing, to practice wicked works with men that work iniquity; and let me not eat of their dainties.","proofs":["Psalm 19:13"],"refs":[{"printed":"Psalm 19:13","osis":["Ps.19.13"]}],"note":null},{"text":"Keep back thy servant also from presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by evil?","answer":"Some understand it of the Devil, but the best meaning is Sin, which is the evil of evils; and makes the Devil evil, and is the worst of evils the Devil can bring upon us, and is usually so understood in Scripture, Ye that love the Lord hate evil. Cease to do evil. Hate the evil, and love the good. Abhor that which is evil.","segments":[{"text":"Some understand it of the Devil, but the best meaning is Sin, which is the evil of evils; and makes the Devil evil, and is the worst of evils the Devil can bring upon us, and is usually so understood in Scripture,","proofs":["Psalm 97:10"],"refs":[{"printed":"Psalm 97:10","osis":["Ps.97.10"]}],"note":null},{"text":"Ye that love the Lord hate evil.","proofs":["Isaiah 1:16"],"refs":[{"printed":"Isaiah 1:16","osis":["Isa.1.16"]}],"note":null},{"text":"Cease to do evil.","proofs":["Amos 5:15"],"refs":[{"printed":"Amos 5:15","osis":["Amos.5.15"]}],"note":null},{"text":"Hate the evil, and love the good.","proofs":["Romans 12:9"],"refs":[{"printed":"Romans 12:9","osis":["Rom.12.9"]}],"note":null},{"text":"Abhor that which is evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What by deliverance from evil is meant?","answer":"That if God sees meet to permit us to be tempted by Satan and the wicked without, or by our own hearts within to sin; or occasionally by his Providence, that he will not leave us, but undertake for us, that we may not be led into sin thereby, but by his Grace be made more than conquerors, Create in me a clean heart, O God, and renew a right spirit within me. Order my steps in thy word; and let not any iniquity have dominion over me. According to his promise, But God is faithful, who will not suffer you to be tempted above that ye are able. And he said unto me, my grace is sufficient for thee; for my strength is made perfect in weakness.","segments":[{"text":"That if God sees meet to permit us to be tempted by Satan and the wicked without, or by our own hearts within to sin; or occasionally by his Providence, that he will not leave us, but undertake for us, that we may not be led into sin thereby, but by his Grace be made more than conquerors,","proofs":["Psalm 51:10"],"refs":[{"printed":"Psalm 51:10","osis":["Ps.51.10"]}],"note":null},{"text":"Create in me a clean heart, O God, and renew a right spirit within me.","proofs":["Psalm 119:133"],"refs":[{"printed":"Psalm 119:133","osis":["Ps.119.133"]}],"note":null},{"text":"Order my steps in thy word; and let not any iniquity have dominion over me.","proofs":[],"refs":[],"note":null},{"text":"According to his promise,","proofs":["1 Corinthians 10:13"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"note":null},{"text":"But God is faithful, who will not suffer you to be tempted above that ye are able.","proofs":["2 Corinthians 12:9"],"refs":[{"printed":"2 Corinthians 12:9","osis":["2Cor.12.9"]}],"note":null},{"text":"And he said unto me, my grace is sufficient for thee; for my strength is made perfect in weakness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Inference?","answer":"That sin is the worst of evils.","segments":[{"text":"That sin is the worst of evils.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s the second Inference?","answer":"That without Gods Grace we can never withstand, but shall be overcome by every temptation, Not that we are sufficient of our selves to think any thing as of our selves; but our sufficiency is of God. For without me ye can do nothing.","segments":[{"text":"That without Gods Grace we can never withstand, but shall be overcome by every temptation,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"Not that we are sufficient of our selves to think any thing as of our selves; but our sufficiency is of God.","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"For without me ye can do nothing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Inference?","answer":"That we must do all we can to keep our selves from Temptation, and to engage the Grace of God with us in Temptation by Prayer, by pleasing the Spirit of God, by looking to Jesus, &c.","segments":[{"text":"That we must do all we can to keep our selves from Temptation, and to engage the Grace of God with us in Temptation by Prayer, by pleasing the Spirit of God, by looking to Jesus, &c.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":100,"title":"Of the Conclusion","part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Conclusion of the Lords","answer":"The Conclusion of the Lords Prayer, which is, [For thine is the Kingdom, and the Power and the Glory, for ever, Amen.] teacheth us to take our encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him, and in testimony of our desire, and assurance to be heard we say, Amen.","segments":[{"text":"The Conclusion of the Lords Prayer, which is, [For thine is the Kingdom, and the Power and the Glory, for ever, Amen.] teacheth us to take our encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him, and in testimony of our desire, and assurance to be heard we say, Amen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is the Conclusion joyned to the particle For?","answer":"To teach us that therein are included arguments or reasons to press God withal, and to prevail with him for audience.","segments":[{"text":"To teach us that therein are included arguments or reasons to press God withal, and to prevail with him for audience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is it lawful to argue with God, and to urge him with Reasons in Prayer?","answer":"’Tis not only lawful, but expedient, yea highly commendable; as is seen in the Sains Prayers. In Moses’s, And Moses said unto the Lord, then the Egyptians shall hear it (for thou broughtest up this people in thy might from among them.) Pardon I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt, even until now. In Ioshua’s, And Ioshua said, Alas, O Lord God, wherefore hast thou at all brought this people over Iordan to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Iordan. For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name? In Asa’s, And Asa cryed unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: Help us▪ O Lord our God, for we rest on thee, and in thy name we go against this great multitude: O Lord thou art our God, let not man prevail against thee. In Iehosaphat’s, And said, O Lord God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee. And Hezekiahs, And Hezekiah prayed before the Lord, and said, O Lord God of Israel which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth. Now therefore, O Lord our God, &c.","segments":[{"text":"’Tis not only lawful, but expedient, yea highly commendable; as is seen in the Sains Prayers. In Moses’s,","proofs":["Numbers 14:13"],"refs":[{"printed":"Numbers 14:13","osis":["Num.14.13"]}],"note":null},{"text":"And Moses said unto the Lord, then the Egyptians shall hear it (for thou broughtest up this people in thy might from among them.)","proofs":["Numbers 14:19"],"refs":[{"printed":"Numbers 14:19","osis":["Num.14.19"]}],"note":null},{"text":"Pardon I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt, even until now.","proofs":[],"refs":[],"note":null},{"text":"In Ioshua’s,","proofs":["Joshua 7:7"],"refs":[{"printed":"Joshua 7:7","osis":["Josh.7.7"]}],"note":null},{"text":"And Ioshua said, Alas, O Lord God, wherefore hast thou at all brought this people over Iordan to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Iordan.","proofs":["Joshua 7:9"],"refs":[{"printed":"Joshua 7:9","osis":["Josh.7.9"]}],"note":null},{"text":"For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?","proofs":[],"refs":[],"note":null},{"text":"In Asa’s,","proofs":["2 Chronicles 14:11"],"refs":[{"printed":"2 Chronicles 14:11","osis":["2Chr.14.11"]}],"note":null},{"text":"And Asa cryed unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: Help us▪ O Lord our God, for we rest on thee, and in thy name we go against this great multitude: O Lord thou art our God, let not man prevail against thee.","proofs":[],"refs":[],"note":null},{"text":"In Iehosaphat’s,","proofs":["2 Chronicles 20:6"],"refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"note":null},{"text":"And said, O Lord God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee.","proofs":[],"refs":[],"note":null},{"text":"And Hezekiahs,","proofs":["2 Kings 19:15"],"refs":[{"printed":"2 Kings 19:15","osis":["2Kgs.19.15"]}],"note":null},{"text":"And Hezekiah prayed before the Lord, and said, O Lord God of Israel which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth.","proofs":["2 Kings 19:19"],"refs":[{"printed":"2 Kings 19:19","osis":["2Kgs.19.19"]}],"note":null},{"text":"Now therefore, O Lord our God,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But to what purpose can we think to prevail with God by our Arguments and Importunity?","answer":"They are not used as though we would put God in remembrance of any thing; or would prevail with God to do that for us which he is unwilling to give.","segments":[{"text":"They are not used as though we would put God in remembrance of any thing; or would prevail with God to do that for us which he is unwilling to give.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why then?","answer":"For our own profit, for the enlarging of our own hearts, for the exciting of our fervency, for the exerting of Faith, Hope, Zeal, Charity, &c. in Prayer, and so to prepare our selves for the Mercy, that we may the more gratefully receive it, and the more fruitfully imploy it.","segments":[{"text":"For our own profit, for the enlarging of our own hearts, for the exciting of our fervency, for the exerting of Faith, Hope, Zeal, Charity, &c. in Prayer, and so to prepare our selves for the Mercy, that we may the more gratefully receive it, and the more fruitfully imploy it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Arguments are in this Conclusion?","answer":"Three.","segments":[{"text":"Three.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From whence are they taken?","answer":"From Gods Kingdom, from his Law, and from his Glory.","segments":[{"text":"From Gods Kingdom, from his Law, and from his Glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Kingdom is here meant?","answer":"Gods universal, essential and absolute Kingdom, wherein may be and is involved his special Kingdom over the Church.","segments":[{"text":"Gods universal, essential and absolute Kingdom, wherein may be and is involved his special Kingdom over the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Arguments from hence?","answer":"Because all that we can pray for in this Prayer, is for the advancement and perfecting of this his Kingdom, by the destruction of all persons and things that oppose it, and the completion of his dominion over all his Subjects; therefore he would grant all these requests.","segments":[{"text":"Because all that we can pray for in this Prayer, is for the advancement and perfecting of this his Kingdom, by the destruction of all persons and things that oppose it, and the completion of his dominion over all his Subjects; therefore he would grant all these requests.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is another?","answer":"(2.) Because he being such an absolute Lord and Soveraign, has an undeniable Right, and unquestionable Authority to give and grant all we ask, and to effect and bring to pass all we beg; for all persons and things are his own, and at his disposal, Is it not lawful for me to do what I will with my own.","segments":[{"text":"(2.) Because he being such an absolute Lord and Soveraign, has an undeniable Right, and unquestionable Authority to give and grant all we ask, and to effect and bring to pass all we beg; for all persons and things are his own, and at his disposal,","proofs":["Matthew 20:15"],"refs":[{"printed":"Matthew 20:15","osis":["Matt.20.15"]}],"note":null},{"text":"Is it not lawful for me to do what I will with my own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by Power?","answer":"Gods essential, infinite, irresistible power, whereby he can do what he pleases, Whatsoever the Lord pleased, &c.","segments":[{"text":"Gods essential, infinite, irresistible power, whereby he can do what he pleases,","proofs":["Psalm 135:6"],"refs":[{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null},{"text":"Whatsoever the Lord pleased,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Argument from hence?","answer":"That we ask nothing from God, but what he can do with infinite ease, in despite of all the opposition that Hell, Earth, and Heart can make to the contrary, ult. According to the working, &c. Now unto him that is able, &c.","segments":[{"text":"That we ask nothing from God, but what he can do with infinite ease, in despite of all the opposition that Hell, Earth, and Heart can make to the contrary,","proofs":["Philippians 3"],"refs":[{"printed":"Philippians 3","osis":["Phil.3"]}],"note":null},{"text":"ult. According to the working,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Ephesians 3:20"],"refs":[{"printed":"Ephesians 3:20","osis":["Eph.3.20"]}],"note":null},{"text":"Now unto him that is able,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by Glory?","answer":"Not his essential Glory, which no Man or Angel can ever apprehend.","segments":[{"text":"Not his essential Glory, which no Man or Angel can ever apprehend.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Glory then?","answer":"His declared and acknowledged Glory; even the accomplishment of all his Decrees by his Providence; and then the love, the adoration and the praises, the self-dedications of Angels and Saints returned to him for the same.","segments":[{"text":"His declared and acknowledged Glory; even the accomplishment of all his Decrees by his Providence; and then the love, the adoration and the praises, the self-dedications of Angels and Saints returned to him for the same.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Argument or Motive from hence?","answer":"That seeing the substance of every request, does directly tend to, and will perfectly end in this Glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the advancement of his Glory now, and the completion of it then, Thine O Lord is the greatness, and the power, and the glory, &c. And what wilt thou do unto thy great name. I am the Lord, that is my name, &c. For my own sake, even for my own sake will I do it, &c.","segments":[{"text":"That seeing the substance of every request, does directly tend to, and will perfectly end in this Glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the advancement of his Glory now, and the completion of it then,","proofs":["1 Chronicles 29:11"],"refs":[{"printed":"1 Chronicles 29:11","osis":["1Chr.29.11"]}],"note":null},{"text":"Thine O Lord is the greatness, and the power, and the glory,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Joshua 7:9"],"refs":[{"printed":"Joshua 7:9","osis":["Josh.7.9"]}],"note":null},{"text":"And what wilt thou do unto thy great name.","proofs":["Isaiah 42:8"],"refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null},{"text":"I am the Lord, that is my name,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Isaiah 48:11"],"refs":[{"printed":"Isaiah 48:11","osis":["Isa.48.11"]}],"note":null},{"text":"For my own sake, even for my own sake will I do it,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is Amen added?","answer":"Because ’tis the usual Conclusion of Prayers and Praises, Blessed be the Lord God of Israel, &c. And blessed be his glorious name for ever, &c. ult. The grace of the Lord Iesus, and the love of God, &c. The grace of our Lord Iesus Christ be with you, Amen.","segments":[{"text":"Because ’tis the usual Conclusion of Prayers and Praises,","proofs":["Psalm 41:13"],"refs":[{"printed":"Psalm 41:13","osis":["Ps.41.13"]}],"note":null},{"text":"Blessed be the Lord God of Israel,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["Psalm 72:19"],"refs":[{"printed":"Psalm 72:19","osis":["Ps.72.19"]}],"note":null},{"text":"And blessed be his glorious name for ever,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":["2 Corinthians 13"],"refs":[{"printed":"2 Corinthians 13","osis":["2Cor.13"]}],"note":null},{"text":"ult.","proofs":[],"refs":[],"note":null},{"text":"The grace of the Lord Iesus, and the love of God, &c.","proofs":["Romans 16:20"],"refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null},{"text":"The grace of our Lord Iesus Christ be with you, Amen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But what doth this word here signifie?","answer":"It signifies (1.) the reality and ardency of our desire to be granted in what we pray for, He which testifieth these things, saith, surely I come quickly. Amen. Even so come Lord Jesus.","segments":[{"text":"It signifies (1.) the reality and ardency of our desire to be granted in what we pray for,","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null},{"text":"He which testifieth these things, saith, surely I come quickly. Amen. Even so come Lord Jesus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what besides?","answer":"Our trust and firm confidence that we shall be heard and answered in all these our requests, Even so, Amen. Saying Amen: Blessing and glory, and wisdom, &c.","segments":[{"text":"Our trust and firm confidence that we shall be heard and answered in all these our requests,","proofs":["Revelation 1:7"],"refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"note":null},{"text":"Even so, Amen.","proofs":["Revelation 7:12"],"refs":[{"printed":"Revelation 7:12","osis":["Rev.7.12"]}],"note":null},{"text":"Saying Amen: Blessing and glory, and wisdom,","proofs":[],"refs":[],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Inferences from hence?","answer":"That we ought to use in Prayer all such Arguments as may most and best affect our Hearts towards God, excite our Graces, and succeed with God.","segments":[{"text":"That we ought to use in Prayer all such Arguments as may most and best affect our Hearts towards God, excite our Graces, and succeed with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What’s another?","answer":"That all we pray for must be in a subserviency to Gods Kingdom, and with a desire of his Glory.","segments":[{"text":"That all we pray for must be in a subserviency to Gods Kingdom, and with a desire of his Glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the next?","answer":"That we must act according to our Prayers; do all we can for the advancement of Gods Kingdom, and the exaltation of his Glory, as subjects and votaries thereto,","segments":[{"text":"That we must act according to our Prayers; do all we can for the advancement of Gods Kingdom, and the exaltation of his Glory, as subjects and votaries thereto,","proofs":["Psalm 116:16","1 Corinthians 10:31"],"refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]},{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null}],"items":[]},{"question":"What may more be gathered hence?","answer":"That we ought to begin, so to continue, and conclude our Prayers in lowest Adorations of God, and acknowledgments of his Glory and Attributes.","segments":[{"text":"That we ought to begin, so to continue, and conclude our Prayers in lowest Adorations of God, and acknowledgments of his Glory and Attributes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What more doth this Conclusion teach?","answer":"That in Prayer we must be fervent in our desires, and longing for what we pray,","segments":[{"text":"That in Prayer we must be fervent in our desires, and longing for what we pray,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null}],"items":[]},{"question":"Is there any thing besides?","answer":"That praying for things agreeable to Gods Will, we ought to be confident that we shall succeed in our requests; praying for the matter, and after the manner of this Prayer,","segments":[{"text":"That praying for things agreeable to Gods Will, we ought to be confident that we shall succeed in our requests; praying for the matter, and after the manner of this Prayer,","proofs":["James 1:6"],"refs":[{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"vincent1673","kind":"commentary","title":"An Explicatory Catechism","short":null,"aliases":["An Explanation of the Assemblies Shorter Catechism","Vincent’s Explicatory Catechism"],"authors":["Thomas Vincent"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":null,"first_published":1673,"adopted":[]},"year":1673,"edition":"The first edition, printed for George Calvert, Thomas Parkhurst, Samuel Sprint and D. Newman, 1673 (Burke Library, Union Theological Seminary)","source":"https://www.proquest.com/docview/2264189031","image":{"url":"/downloads/v1/images/vincent1673.jpg","width":200,"height":250,"alt":"Title page of Vincent’s Explicatory Catechism (London, 1673), the printing this text follows; no portrait of Thomas Vincent is known","credit":"Title page, printed for George Calvert, Thomas Parkhurst, Samuel Sprint and D. Newman, London, 1673 (University Microfilms’ film)","source":"https://assets.symbolics.dev/6a3899c62937ecbd6d15bb69964085c948c29dc375cf5121e26da9924da3b8c3/vincent-an-explicatory-catechism-1673.pdf","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Explicatory Catechism, or, An Explanation of the Assemblies Shorter Catechism. Wherein all the Answers in the Assemblies Catechism are taken abroad in under-Questions and Answers, the truths explained, and proved by Reason and Scripture; several cases of Conscience resolved; some chief Controversies in Religion stated, with Arguments against divers Errors","edition":"The first edition, printed for George Calvert, Thomas Parkhurst, Samuel Sprint and D. Newman, 1673 (Burke Library, Union Theological Seminary)","published":1673,"place":"London","catalog":["Wing V432"],"original":"https://www.proquest.com/docview/2264189031","pdf":"https://assets.symbolics.dev/6a3899c62937ecbd6d15bb69964085c948c29dc375cf5121e26da9924da3b8c3/vincent-an-explicatory-catechism-1673.pdf","sha256":"6a3899c62937ecbd6d15bb69964085c948c29dc375cf5121e26da9924da3b8c3","pdf_source":null},"transcription":{"from":"scan","checked":[{"against":"https://www.proquest.com/docview/2264189031","by":"Claude, for cco3","date":"2026-10-28","scope":"all, page by page, on ProQuest’s scan of the same film; and every proof against the words quoted after it"},{"against":"https://archive.org/details/explicatorycatec00vinc","by":"Claude, for cco3","date":"2026-10-28","scope":"where the 1673 scan can’t be read, or plainly wants a word"}]},"license":"public-domain","notes":"Thomas Vincent (1634–1678), ejected minister of St Mary Magdalen, Milk Street, takes every answer of the Shorter Catechism “abroad” in his own under-questions and answers, 808 of them, proving each by Scripture, with the words of the verses quoted after their references. He wrote it for his own congregation, and printed it sheet by sheet as they learned it, then whole, as his epistle to its young ones (in later printings) says. Its epistle to the reader (`prose/`) is signed by John Owen, Thomas Manton, Thomas Watson, Thomas Brooks and thirty-six other ministers. This filmed copy lacks Vincent’s own epistles, to the masters of families and to the young ones of his congregation, which later printings have. There is no EEBO-TCP transcription (A64986, catalogued as his, is the anonymous `explicatory1675`), so the text was typed from the scan, page by page, with the OCR of an 1806 New York printing (archive.org `explicatorycatec00vinc`) and of the scan itself as drafts to start from: the 1673 is the authority for every word, and the 1806, which modernizes it and changes words and references, only supplies what the scan can’t show. Each entry is one of the catechism’s questions as Vincent prints it, his under-questions the items under it, with the labels “Quest.”, “Q.” and “A.” left out. Each Scripture reference is a segment’s `proofs`, and the segment runs to the end of the words he quotes from it (italic in the printing, without quotation marks here). `EMENDATIONS.md` gives the conventions and each correction: misprinted letters and words, words wanting, and the references that can’t be what was meant, corrected to the verse whose words are quoted. The PDF is ProQuest’s scan of EEBO’s film, with ProQuest’s credit line taken off each page: the text was read on it, and it is sharper than archive.org’s free scan of the same film ([bim_early-english-books-1641-1700_an-explicatory-catechism_vincent-thomas_1673](https://archive.org/details/bim_early-english-books-1641-1700_an-explicatory-catechism_vincent-thomas_1673))."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":107,"url":"/api/v1/documents/vincent1673","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"an-epistle-to-the-reader","title":"An Epistle to the Reader","text":"That Popish Axiome is long since exploded, that Ignorance is the Mother of Devotion. The World doth now see, that without knowledg the mind is not good. And look as no knowledg is so necessary, as that of the Grounds and Principles of Christian Religion; so no way is so apt to convey it to the minds of men, as that which is called Catechistical. More knowledge is ordinarily diffus’d, especially amongst the ignorant and younger sort, by one hours Catechistical exercise, than by many hours continued discourses. This way helps the understanding whilst it provokes the attention; many elaborate Sermons being lost through the inadvertency of the hearers. Thus not only ignorance is cur’d, but error also is prevented; too many being disguided because they were not at first well grounded in the Principles of the Doctrine of Christ. For such reasons as these, we highly approve the labours of this Reverend Brother, in his Explanation of the Assemblies shorter Catechism. And having, to our great satisfaction, perus’d it our selves, in whole or in part, do readily recommend it unto others: for though he compos’d it at first for his own particular Congregation, yet we judge it may be greatly useful to all Christians in general, especially to private Families. The manner of using it in Families must be left to the discretion of the Masters and Governors respectively: though yet we concur with the Author, and think it advisable (as he hints in one of his Epistles) that after a Question in the Catechism is propounded, and an Answer without book return’d by one of the Family, the same person, or some other be call’d upon to read (if not rehearse) the explanation of it, the rest reading along with him, in several books; by which means their thoughts (which are apt to wander) will be the more intent upon what they are about. To conclude, though the Assemblies shorter Catechism it self be above our recommendation, as having its praises already in the Churches of Christ, yet we think it good to give it under our hands, that this Explanation of it is very worthy of acceptation.\n\n- J. Owen D.D.\n- Joseph Caryl\n- G. Griffeth\n- Hen. Stubs\n- Edm. Calamy\n- Matt. Barker\n- Joh. Loder\n- Joh. Ryther\n- Nic. Blaikie\n- Jam. Janeway\n- Hen. Vaughan\n- Will. Maddocks\n- Joh. Turner\n- Will. Thomson.\n- T. Manton D.D.\n- Will. Jenkyn\n- Chr. Fowler\n- T. Lye\n- T. Cawton\n- T. Brooks\n- Ben. Needler\n- Dan. Bull\n- Char. Morton\n- Will. Carslacke\n- Rob. Franklin\n- Matt. Sylvester\n- Nath. Vincent\n- T. Jacomb D.D.\n- T. Case.\n- T. Watson\n- T. Doolittell\n- Jam. Innes.\n- Joh. Wells\n- Rich. Mayo\n- Joh. Hickes\n- Edw. Veal\n- Edw. West.\n- Edw. Lawrence\n- Joh. Chester.\n- Jam. Sharpe"}],"clauses":[],"entries":[{"number":1,"title":"What is the chief end of Man?","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is the chief end of Man?","answer":"Mans chief end is to glorifie God, and to enjoy him for ever.","segments":[{"text":"Mans chief end is to glorifie God, and to enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the chief end of Man?","answer":"The chief end of Man is that which Man ought chiefly to aim at, or design, to desire, seek after and endeavour to obtain as his chief good and happiness; unto which, his life and all his actions should be referred and directed: which is the glorifying of God, and the enjoyment of God for ever.","segments":[{"text":"The chief end of Man is that which Man ought chiefly to aim at, or design, to desire, seek after and endeavour to obtain as his chief good and happiness; unto which, his life and all his actions should be referred and directed: which is the glorifying of God, and the enjoyment of God for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May men have no other chief end than the glorifying and enjoying of God?","answer":"Men ought to have no other chief end than the glorifying of God; but they may have subordinate ends: For, 1. Men ought to be diligent in their particular Callings for this end, that they may provide for themselves and their Families, Do your own business, and work with your own hands, that ye may have lack of nothing. 2. Men may eat, and drink, and sleep, for this end; that they may nourish and refresh their bodies: It is lawful to design, and desire, and seek such things as these in such actions subordinately or less principally: but in these, and all actions, men ought principally and chiefly to design and seek the glory of God, Whether therefore ye eat or drink, or whatever ye do, do all to the glory of God. 3. Men may moderately desire and endeavour after the enjoyment of such a portion of the good things of the world as are needful and useful; but they ought to make choice of God for their chief good, and desire the eternal enjoyment of him as their chief portion, Whom have I in Heaven but thee? and there is none upon the earth that I desire besides thee, or in comparison with thee: My flesh and my heart faileth: but God is the strength of my heart and my portion for ever.","segments":[{"text":"Men ought to have no other chief end than the glorifying of God; but they may have subordinate ends: For, 1. Men ought to be diligent in their particular Callings for this end, that they may provide for themselves and their Families, Do your own business, and work with your own hands, that ye may have lack of nothing.","proofs":["1 Thessalonians 4:11–12"],"refs":[{"printed":"1 Thessalonians 4:11–12","osis":["1Thess.4.11-1Thess.4.12"]}],"note":null},{"text":"2. Men may eat, and drink, and sleep, for this end; that they may nourish and refresh their bodies: It is lawful to design, and desire, and seek such things as these in such actions subordinately or less principally: but in these, and all actions, men ought principally and chiefly to design and seek the glory of God, Whether therefore ye eat or drink, or whatever ye do, do all to the glory of God.","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"3. Men may moderately desire and endeavour after the enjoyment of such a portion of the good things of the world as are needful and useful; but they ought to make choice of God for their chief good, and desire the eternal enjoyment of him as their chief portion, Whom have I in Heaven but thee? and there is none upon the earth that I desire besides thee, or in comparison with thee: My flesh and my heart faileth: but God is the strength of my heart and my portion for ever.","proofs":["Psalm 73:25–26"],"refs":[{"printed":"Psalm 73:25–26","osis":["Ps.73.25-Ps.73.26"]}],"note":null}],"items":[]},{"question":"What is it to glorifie God?","answer":"1. Negatively, to glorifie God is not to give any additional glory to God; it is not to make God more glorious than he is; for God is uncapable of receiving the least addition to his essential glory, he being eternally and infinitely perfect and glorious, Your Father which is in Heaven is perfect. Thou art my Lord, my goodness extendeth not unto thee 2. Affirmatively to glorifie God, is to manifest Gods glory; not only passively, as all creatures do, which have neither religion nor reason: but also actively, men glorifie God, when the design of their life and actions is the glory and honor of God, That ye should shew forth the praises of him who hath called you, &c. 1. When inwardly they have the highest estimation of him, the greatest confidence in him, and the strongest affections to him, this is glorifying of God in spirit, Glorifie God in your spirit which is Gods. 2. When outwardly they acknowledge God according to the revelations he hath made of himself, when with their lips they shew forth Gods praise, He that offereth praise glorifieth me. When they sincerely endeavour in their actions the exalting of Gods name, the promotion of the interest of his Kingdom in the world, and to yeild that worship & obedience to him, which he hath prescribed in his Word, O magnifie the Lord with me, and let us exalt his name together. Fear God, and give glory to him and worship him that made heaven and earth, and the sea, and the fountains of waters.","segments":[{"text":"1. Negatively, to glorifie God is not to give any additional glory to God; it is not to make God more glorious than he is; for God is uncapable of receiving the least addition to his essential glory, he being eternally and infinitely perfect and glorious, Your Father which is in Heaven is perfect.","proofs":["Matthew 5:48"],"refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"note":null},{"text":"Thou art my Lord, my goodness extendeth not unto thee","proofs":["Psalm 16:2"],"refs":[{"printed":"Psalm 16:2","osis":["Ps.16.2"]}],"note":null},{"text":"2. Affirmatively to glorifie God, is to manifest Gods glory; not only passively, as all creatures do, which have neither religion nor reason: but also actively, men glorifie God, when the design of their life and actions is the glory and honor of God, That ye should shew forth the praises of him who hath called you, &c.","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"1. When inwardly they have the highest estimation of him, the greatest confidence in him, and the strongest affections to him, this is glorifying of God in spirit, Glorifie God in your spirit which is Gods.","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"2. When outwardly they acknowledge God according to the revelations he hath made of himself, when with their lips they shew forth Gods praise, He that offereth praise glorifieth me.","proofs":["Psalm 50:23"],"refs":[{"printed":"Psalm 50:23","osis":["Ps.50.23"]}],"note":null},{"text":"When they sincerely endeavour in their actions the exalting of Gods name, the promotion of the interest of his Kingdom in the world, and to yeild that worship & obedience to him, which he hath prescribed in his Word, O magnifie the Lord with me, and let us exalt his name together.","proofs":["Psalm 34:3"],"refs":[{"printed":"Psalm 34:3","osis":["Ps.34.3"]}],"note":null},{"text":"Fear God, and give glory to him and worship him that made heaven and earth, and the sea, and the fountains of waters.","proofs":["Revelation 14:7"],"refs":[{"printed":"Revelation 14:7","osis":["Rev.14.7"]}],"note":null}],"items":[]},{"question":"What is it to enjoy God?","answer":"To enjoy God, is to acquiesce or rest in God as the chief good with complacency and delight, Return unto thy rest O my Soul.","segments":[{"text":"To enjoy God, is to acquiesce or rest in God as the chief good with complacency and delight, Return unto thy rest O my Soul.","proofs":["Psalm 116:7"],"refs":[{"printed":"Psalm 116:7","osis":["Ps.116.7"]}],"note":null}],"items":[]},{"question":"How is God enjoyed here?","answer":"1. God is enjoyed here, when people do settle themselves upon, and cleave to the Lord by Faith, But cleave unto the Lord your God. 2. When they taste the Lords goodness, and delight themselves in the gracious presence and sensible manifestations of Gods special love unto them, O tast and see that the Lord is good, Because the love of God is shed abroad in our hearts by the Holy Ghost.","segments":[{"text":"1. God is enjoyed here, when people do settle themselves upon, and cleave to the Lord by Faith, But cleave unto the Lord your God.","proofs":["Joshua 23:8"],"refs":[{"printed":"Joshua 23:8","osis":["Josh.23.8"]}],"note":null},{"text":"2. When they taste the Lords goodness, and delight themselves in the gracious presence and sensible manifestations of Gods special love unto them, O tast and see that the Lord is good,","proofs":["Psalm 34:8"],"refs":[{"printed":"Psalm 34:8","osis":["Ps.34.8"]}],"note":null},{"text":"Because the love of God is shed abroad in our hearts by the Holy Ghost.","proofs":["Romans 5:5"],"refs":[{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null}],"items":[]},{"question":"How will God be enjoyed by his people hereafter?","answer":"God will be enjoyed hereafter by his people, when they shall be admitted into his glorious presence, have an immediate sight of his face, and full sence of his love in Heaven, and there fully and eternally acquiesce and rest in him with perfect and inconceivable delight and joy, Now we see through a glass darkly, but then face to face. There remaineth therefore a rest to the people of God. In thy presence is fulness of joy, and at thy right hand are pleasures for ever more.","segments":[{"text":"God will be enjoyed hereafter by his people, when they shall be admitted into his glorious presence, have an immediate sight of his face, and full sence of his love in Heaven, and there fully and eternally acquiesce and rest in him with perfect and inconceivable delight and joy, Now we see through a glass darkly, but then face to face.","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"There remaineth therefore a rest to the people of God.","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null},{"text":"In thy presence is fulness of joy, and at thy right hand are pleasures for ever more.","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null}],"items":[]},{"question":"Why is the glorifying of God, and the enjoying of God, joyned together as one chief end of Man?","answer":"Because God hath inseparably joyned them together, so that men cannot truly design and seek the one without the other; they which enjoy God most in his house on earth, do most glorifie and enjoy him, Blessed are they that dwell in thy house, they will be still praising thee. And when God shall be most fully enjoyed by the Saints in Heaven, he will be most highly glorified, He shall come to be glorified in the Saints.","segments":[{"text":"Because God hath inseparably joyned them together, so that men cannot truly design and seek the one without the other; they which enjoy God most in his house on earth, do most glorifie and enjoy him, Blessed are they that dwell in thy house, they will be still praising thee.","proofs":["Psalm 84:4"],"refs":[{"printed":"Psalm 84:4","osis":["Ps.84.4"]}],"note":null},{"text":"And when God shall be most fully enjoyed by the Saints in Heaven, he will be most highly glorified, He shall come to be glorified in the Saints.","proofs":["2 Thessalonians 1:10"],"refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"note":null}],"items":[]},{"question":"Why ought men chiefly to design the glorifying of God in all their actions?","answer":"1. Because God hath made them; and made them for this end; and given them a Soul capable of doing it, beyond irrational creatures, Know ye that the Lord is God, it is he that made us, and not we our selves. The Lord made all things for himself. Bless the Lord O my Soul, and all that is within me bless his holy Name. 2. Because God doth preserve them and make provision for them, that they might glorifie him, O bless our God O ye people, which holdeth our Soul in life. O come let us worship before the Lord: for we are the people of his pasture, and the sheep of his hands. 3. Because God hath redeemed them and bought them with the price of his Sons blood, that they may glorifie him, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body and in your spirit, which are Gods. 4. Because he hath given them his word to direct, his spirit to assist, and promiseth his Kingdom to encourage them to glorifie him, He sheweth his word unto Jacob, his statutes and judgments unto Israel: He hath not dealt so with any nation, praise ye the Lord. Likewise the spirit helpeth our infirmities. Heirs of the Kingdom which he hath promised unto them that love him.","segments":[{"text":"1. Because God hath made them; and made them for this end; and given them a Soul capable of doing it, beyond irrational creatures, Know ye that the Lord is God, it is he that made us, and not we our selves.","proofs":["Psalm 100:3"],"refs":[{"printed":"Psalm 100:3","osis":["Ps.100.3"]}],"note":null},{"text":"The Lord made all things for himself.","proofs":["Proverbs 16:4"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null},{"text":"Bless the Lord O my Soul, and all that is within me bless his holy Name.","proofs":["Psalm 103:1"],"refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"note":null},{"text":"2. Because God doth preserve them and make provision for them, that they might glorifie him, O bless our God O ye people, which holdeth our Soul in life.","proofs":["Psalm 66:8–9"],"refs":[{"printed":"Psalm 66:8–9","osis":["Ps.66.8-Ps.66.9"]}],"note":null},{"text":"O come let us worship before the Lord: for we are the people of his pasture, and the sheep of his hands.","proofs":["Psalm 95:6–7"],"refs":[{"printed":"Psalm 95:6–7","osis":["Ps.95.6-Ps.95.7"]}],"note":null},{"text":"3. Because God hath redeemed them and bought them with the price of his Sons blood, that they may glorifie him, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body and in your spirit, which are Gods.","proofs":["1 Corinthians 6:19–20"],"refs":[{"printed":"1 Corinthians 6:19–20","osis":["1Cor.6.19-1Cor.6.20"]}],"note":null},{"text":"4. Because he hath given them his word to direct, his spirit to assist, and promiseth his Kingdom to encourage them to glorifie him, He sheweth his word unto Jacob, his statutes and judgments unto Israel: He hath not dealt so with any nation, praise ye the Lord.","proofs":["Psalm 147:19–20"],"refs":[{"printed":"Psalm 147:19–20","osis":["Ps.147.19-Ps.147.20"]}],"note":null},{"text":"Likewise the spirit helpeth our infirmities.","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Heirs of the Kingdom which he hath promised unto them that love him.","proofs":["James 2:5"],"refs":[{"printed":"James 2:5","osis":["Jas.2.5"]}],"note":null}],"items":[]},{"question":"Why ought men chiefly to desire and seek the enjoyment of God for ever?","answer":"1. Because God is the chiefest good, and in the enjoyment of God doth consist mans chiefest happiness, There is none good but one, and that is God. There be many that say, who will shew us any good? Lord lift up thou the light of thy countenance upon us: Thou hast put gladness in my heart, more than in the time that their corn and wine increased. 2. Because God is but imperfectly and inconstantly enjoyed here, and men cannot be perfectly happy until they come unto the eternal enjoyment of God in Heaven, We know in part; but when that which is perfect is come, then that which is in part shall be done away. Not as though I had already attained, either were already perfect; but I follow after, if I may apprehend that for which I am apprehended. In thy presence there is fulness of joy.","segments":[{"text":"1. Because God is the chiefest good, and in the enjoyment of God doth consist mans chiefest happiness, There is none good but one, and that is God.","proofs":["Matthew 19:17"],"refs":[{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":null},{"text":"There be many that say, who will shew us any good? Lord lift up thou the light of thy countenance upon us: Thou hast put gladness in my heart, more than in the time that their corn and wine increased.","proofs":["Psalm 4:6–7"],"refs":[{"printed":"Psalm 4:6–7","osis":["Ps.4.6-Ps.4.7"]}],"note":null},{"text":"2. Because God is but imperfectly and inconstantly enjoyed here, and men cannot be perfectly happy until they come unto the eternal enjoyment of God in Heaven, We know in part; but when that which is perfect is come, then that which is in part shall be done away.","proofs":["1 Corinthians 13:9–10"],"refs":[{"printed":"1 Corinthians 13:9–10","osis":["1Cor.13.9-1Cor.13.10"]}],"note":null},{"text":"Not as though I had already attained, either were already perfect; but I follow after, if I may apprehend that for which I am apprehended.","proofs":["Philippians 3:12"],"refs":[{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null},{"text":"In thy presence there is fulness of joy.","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":2,"title":"What Rule hath God given to direct us how we may glorifie and enjoy him?","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given to direct us how we may glorifie and enjoy him?","answer":"The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only Rule to direct us how we may glorifie and enjoy him.","segments":[{"text":"The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only Rule to direct us how we may glorifie and enjoy him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is the Word contained in the Scriptures of the Old and New Testament, called the Word of God?","answer":"Because it was not from the invention of the men which wrote the Scriptures, but from the immediate Inspiration of the Spirit of God who endited them, All Scripture is given by Inspiration of God. Prophesie of Scripture came not by the will of men; but holy men of God spake as they were moved by the Holy Ghost.","segments":[{"text":"Because it was not from the invention of the men which wrote the Scriptures, but from the immediate Inspiration of the Spirit of God who endited them, All Scripture is given by Inspiration of God.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null},{"text":"Prophesie of Scripture came not by the will of men; but holy men of God spake as they were moved by the Holy Ghost.","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"items":[]},{"question":"How do you prove the Word in the Scriptures to be the Word of God?","answer":"1. Because of the majesty of the Scriptures. 1. God is frequently brought in speaking to and by the Prophets, and his Majesty set forth in such high expressions as are not to be found in any humane Writings, Thus saith the high and lofty one, who inhabiteth Eternity, whose Name is holy: I dwell in the high and holy place. Who is the blessed and the holy Potentate, the King of Kings, and the Lord of Lords: who only hath immortality, dwelling in the light which no man can approach unto. 2. The Stile and way of the Scriptures is with such Majesty as is not in other Writings; Duties are therein prescribed, which none but God can require; Sins are therein condemned, which none but God can prohibit; Threatnings of punishments are therein denounced, which none but God can inflict; Promises of such Rewards are therein made, which none but God can bestow; and all in such a Majestic way, as doth evidence God to be the Author of this Book of the Scriptures. 2. Because of the holiness and purity of the Scriptures, Which God had promised before by his Prophets in the holy Scriptures. The words of the Lord are pure words, as Silver tried in a Furnace of Earth, purified seven times. The Scriptures are holy from the beginning of them unto the end; they do not savor at all of any thing that is earthly and impure; especially the Laws of the Word are holy, commanding every thing that is holy, and forbidding every thing that is impure and unholy: Whence it is evident, that the Scriptures are the Word of the holy God, and that the holy men which wrote them were acted herein by the Holy Ghost. 3. Because of the consent and harmony of the Scriptures; in the Scriptures there is a consent between the Old Testament and the New: a consent between the Types and Figures under the Law, and the things typified and prefigured under the Gospel: between the Prophesies of the Scriptures, and the fulfilling of those Prophesies: There is in the Scriptures a Harmony or agreement of Precepts; and a harmony or agreement of histories; and a harmony or agreement of design: Wherefore, since the Scriptures were written by so many several men, in so many several ages, and different places, and yet agreeing so well in their writings, that no irreconcileable difference is to be found in them; it is evident that they were all acted by the same Spirit of God, and therefore, that the Scriptures are the Word of God. 4. Because of the high Mysteries which are revealed in the Scriptures: we read in the Scriptures of the Trinity of Persons in the Godhead, the Incarnation of the Son of God, the Mystical Union of Christ and his Members; These, and such like Mysteries, were beyond the reach of the most wise and learned men to invent, much more beyond the reach of unlearned Fisher-men, by whom they were revealed; whence it is evident that they spake not their own words, but what they were taught by the immediate inspiration of the Spirit. 5. Because of the Antiquity of the Scriptures: they were written in part before any other writings of men; and they contain a History of the most antient things, namely, the Creation of the Old World, the Flood, and the like: Such antient things are there revealed, which none but God knew, and therefore God must needs be the Author of them. 6. Because of the Power and Efficacy of the Scriptures. 1. The Scriptures are powerful to convince, and awaken, and wound the Conscience, The Word of God is quick and powerful sharper than a two-edged Sword. 2. The Scriptures are powerful to convert and change the Heart, The Law of the Lord is perfect, converting the Soul. 3. They are powerful to quicken men out of spiritual death and deadness, Hear and thy soul shall live, Thy Word hath quickned me. 4. They are powerful to rejoyce and comfort under the deepest distresses, The Statutes of the Lord are right, rejoycing the heart. The Scriptures opened and applied are made effectual to produce such powerful effects as do exceed the power of Nature, and can be effected only by the power of God; which sheweth that God is the Author of the Scriptures, which he would not so far own and honor, if they were not his own. 7. Because of the design and contrivement of the Scriptures. 1. The design of the Scriptures is to give God all the Glory; the design is not to exalt any, but to debase and empty all men, and exalt Gods Name and Grace in the World. 2. The marvellous contrivement of Wisdom in finding out a way for mans recovery and Salvation by Jesus Christ, when fallen by sin into such a state of misery; which no mortal brain could have invented; this doth shew not only that this contrivance was from the infinitely wise God, but also that the Scriptures which have revealed this, are his Book. 8. Because the Scriptures were confirmed by Miracles; we read of many Miracles in the Scripture, especially those which were wrought by Jesus Christ and his Disciples, to confirm their Doctrine that was from God; such as curing some who were born blind, raising the dead, calming the Sea with a word, and many more; now these and the like Miracles were from the immediate hand of God, and the Relation we have faithfully handed down unto us, as appeareth by the Writings still amongst us, of several holy men upon them, and concerning them, as also by the several Copies of them (which could not be forged and not be found out) agreeing in the same Relation: And as surely as God did effect those Miracles, so surely is God the Author of the Scriptures which is confirmed by them. 9. Because the Scriptures were confirmed by the Blood of Martyrs; there were many thousand Christians in the Primitive times who sealed, and gave testimony to the truths of the Scriptures with the loss of their lives: The great faith of the Primitive Christians in the truth of the Scriptures, who might easily have found out the deceit had there been any deceit imposed upon men in them; and the great patience and constancy which they shewed in their sufferings as an evidence of their faith, is a weighty Argument in conjunction with others to prove the Divine Authority of the Scriptures. 10. Because of the testimony of the Spirit of God, in, and with, and by the Scriptures, upon the hearts of Believers, Ye have an Unction from the Holy One, and ye know all things, because, The same anointing teacheth you of all things, and is truth, and is no lie. Without this Testimony and teaching of the Spirit, all other Arguments will be ineffectual to perswade unto a saving Faith.","segments":[{"text":"1. Because of the majesty of the Scriptures. 1. God is frequently brought in speaking to and by the Prophets, and his Majesty set forth in such high expressions as are not to be found in any humane Writings, Thus saith the high and lofty one, who inhabiteth Eternity, whose Name is holy: I dwell in the high and holy place.","proofs":["Isaiah 57:15"],"refs":[{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"Who is the blessed and the holy Potentate, the King of Kings, and the Lord of Lords: who only hath immortality, dwelling in the light which no man can approach unto.","proofs":["1 Timothy 6:15–16"],"refs":[{"printed":"1 Timothy 6:15–16","osis":["1Tim.6.15-1Tim.6.16"]}],"note":null},{"text":"2. The Stile and way of the Scriptures is with such Majesty as is not in other Writings; Duties are therein prescribed, which none but God can require; Sins are therein condemned, which none but God can prohibit; Threatnings of punishments are therein denounced, which none but God can inflict; Promises of such Rewards are therein made, which none but God can bestow; and all in such a Majestic way, as doth evidence God to be the Author of this Book of the Scriptures. 2. Because of the holiness and purity of the Scriptures, Which God had promised before by his Prophets in the holy Scriptures.","proofs":["Romans 1:2"],"refs":[{"printed":"Romans 1:2","osis":["Rom.1.2"]}],"note":null},{"text":"The words of the Lord are pure words, as Silver tried in a Furnace of Earth, purified seven times.","proofs":["Psalm 12:6"],"refs":[{"printed":"Psalm 12:6","osis":["Ps.12.6"]}],"note":null},{"text":"The Scriptures are holy from the beginning of them unto the end; they do not savor at all of any thing that is earthly and impure; especially the Laws of the Word are holy, commanding every thing that is holy, and forbidding every thing that is impure and unholy: Whence it is evident, that the Scriptures are the Word of the holy God, and that the holy men which wrote them were acted herein by the Holy Ghost. 3. Because of the consent and harmony of the Scriptures; in the Scriptures there is a consent between the Old Testament and the New: a consent between the Types and Figures under the Law, and the things typified and prefigured under the Gospel: between the Prophesies of the Scriptures, and the fulfilling of those Prophesies: There is in the Scriptures a Harmony or agreement of Precepts; and a harmony or agreement of histories; and a harmony or agreement of design: Wherefore, since the Scriptures were written by so many several men, in so many several ages, and different places, and yet agreeing so well in their writings, that no irreconcileable difference is to be found in them; it is evident that they were all acted by the same Spirit of God, and therefore, that the Scriptures are the Word of God. 4. Because of the high Mysteries which are revealed in the Scriptures: we read in the Scriptures of the Trinity of Persons in the Godhead, the Incarnation of the Son of God, the Mystical Union of Christ and his Members; These, and such like Mysteries, were beyond the reach of the most wise and learned men to invent, much more beyond the reach of unlearned Fisher-men, by whom they were revealed; whence it is evident that they spake not their own words, but what they were taught by the immediate inspiration of the Spirit. 5. Because of the Antiquity of the Scriptures: they were written in part before any other writings of men; and they contain a History of the most antient things, namely, the Creation of the Old World, the Flood, and the like: Such antient things are there revealed, which none but God knew, and therefore God must needs be the Author of them. 6. Because of the Power and Efficacy of the Scriptures. 1. The Scriptures are powerful to convince, and awaken, and wound the Conscience, The Word of God is quick and powerful sharper than a two-edged Sword.","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null},{"text":"2. The Scriptures are powerful to convert and change the Heart, The Law of the Lord is perfect, converting the Soul.","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"3. They are powerful to quicken men out of spiritual death and deadness, Hear and thy soul shall live,","proofs":["Isaiah 55:3"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null},{"text":"Thy Word hath quickned me.","proofs":["Psalm 119:50"],"refs":[{"printed":"Psalm 119:50","osis":["Ps.119.50"]}],"note":null},{"text":"4. They are powerful to rejoyce and comfort under the deepest distresses, The Statutes of the Lord are right, rejoycing the heart.","proofs":["Psalm 19:8"],"refs":[{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"note":null},{"text":"The Scriptures opened and applied are made effectual to produce such powerful effects as do exceed the power of Nature, and can be effected only by the power of God; which sheweth that God is the Author of the Scriptures, which he would not so far own and honor, if they were not his own. 7. Because of the design and contrivement of the Scriptures. 1. The design of the Scriptures is to give God all the Glory; the design is not to exalt any, but to debase and empty all men, and exalt Gods Name and Grace in the World. 2. The marvellous contrivement of Wisdom in finding out a way for mans recovery and Salvation by Jesus Christ, when fallen by sin into such a state of misery; which no mortal brain could have invented; this doth shew not only that this contrivance was from the infinitely wise God, but also that the Scriptures which have revealed this, are his Book. 8. Because the Scriptures were confirmed by Miracles; we read of many Miracles in the Scripture, especially those which were wrought by Jesus Christ and his Disciples, to confirm their Doctrine that was from God; such as curing some who were born blind, raising the dead, calming the Sea with a word, and many more; now these and the like Miracles were from the immediate hand of God, and the Relation we have faithfully handed down unto us, as appeareth by the Writings still amongst us, of several holy men upon them, and concerning them, as also by the several Copies of them (which could not be forged and not be found out) agreeing in the same Relation: And as surely as God did effect those Miracles, so surely is God the Author of the Scriptures which is confirmed by them. 9. Because the Scriptures were confirmed by the Blood of Martyrs; there were many thousand Christians in the Primitive times who sealed, and gave testimony to the truths of the Scriptures with the loss of their lives: The great faith of the Primitive Christians in the truth of the Scriptures, who might easily have found out the deceit had there been any deceit imposed upon men in them; and the great patience and constancy which they shewed in their sufferings as an evidence of their faith, is a weighty Argument in conjunction with others to prove the Divine Authority of the Scriptures. 10. Because of the testimony of the Spirit of God, in, and with, and by the Scriptures, upon the hearts of Believers, Ye have an Unction from the Holy One, and ye know all things,","proofs":["1 John 2:20"],"refs":[{"printed":"1 John 2:20","osis":["1John.2.20"]}],"note":null},{"text":"because, The same anointing teacheth you of all things, and is truth, and is no lie.","proofs":["1 John 2:27"],"refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]}],"note":null},{"text":"Without this Testimony and teaching of the Spirit, all other Arguments will be ineffectual to perswade unto a saving Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was the Word of God put into Scriptures or Writings?","answer":"1. That the History and Doctrine of the Word might be the better conveyed down to Posterity; for if the Word revealed to holy men so many ages since, had been entrusted only unto the memories of men, by tradition to hand it down from one generation to another, (supposing the Persons with whom the Word was intrusted were faithful, yet the memories of men being weak, and unfaithful, many truths in all likelihood would have been lost by this time; therefore there was not a more sure way of making known the Grace of God unto future ages than by committing the Word of God to writing, This second Epistle I write unto you by way of remembrance. 2. That the Gospel made known in the Word might the better be propagated in several Nations: reports of others would not so easily have been believed as the Writings of the Prophets and Apostles themselves, unto whom the word was revealed. 3. That there might be in the Church a standing Rule for Faith and life, according to which all Doctrines might be examined, and all actions might be ordered; and by consequence, that corrupt Principles, and corrupt Practices might be prevented, which the minds and hearts of men are very prone unto, and would have the more seeming pretence for, were there not express Scripture against both, To the Law and to the Testimonies, if they speak not according to this Word, it is because there is no light in them.","segments":[{"text":"1. That the History and Doctrine of the Word might be the better conveyed down to Posterity; for if the Word revealed to holy men so many ages since, had been entrusted only unto the memories of men, by tradition to hand it down from one generation to another, (supposing the Persons with whom the Word was intrusted were faithful, yet the memories of men being weak, and unfaithful, many truths in all likelihood would have been lost by this time; therefore there was not a more sure way of making known the Grace of God unto future ages than by committing the Word of God to writing, This second Epistle I write unto you by way of remembrance.","proofs":["2 Peter 3:1"],"refs":[{"printed":"2 Peter 3:1","osis":["2Pet.3.1"]}],"note":null},{"text":"2. That the Gospel made known in the Word might the better be propagated in several Nations: reports of others would not so easily have been believed as the Writings of the Prophets and Apostles themselves, unto whom the word was revealed. 3. That there might be in the Church a standing Rule for Faith and life, according to which all Doctrines might be examined, and all actions might be ordered; and by consequence, that corrupt Principles, and corrupt Practices might be prevented, which the minds and hearts of men are very prone unto, and would have the more seeming pretence for, were there not express Scripture against both, To the Law and to the Testimonies, if they speak not according to this Word, it is because there is no light in them.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null}],"items":[]},{"question":"Which are the Scriptures of the Old Testament, and which the Scriptures of the New Testament?","answer":"The Scriptures of the Old Testament are the Scriptures in the former part of the Bible, beginning at Genesis, and ending with Malachi. The Scriptures of the New Testament, are the Scriptures in the latter part of the Bible, beginning at Matthew, and ending with Revelation.","segments":[{"text":"The Scriptures of the Old Testament are the Scriptures in the former part of the Bible, beginning at Genesis, and ending with Malachi. The Scriptures of the New Testament, are the Scriptures in the latter part of the Bible, beginning at Matthew, and ending with Revelation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Scriptures in the former part of the Bible, called the Scriptures of the Old Testament?","answer":"Because the Testament or Covenant of Grace which God made with man, is therein revealed in the old dispensation of it, in which Christ, the Testator of the Testament, and Mediator of the Covenant, is set forth by Types and Figures; and many burdensome services, and carnal Ordinances of the Ceremonial Law were required.","segments":[{"text":"Because the Testament or Covenant of Grace which God made with man, is therein revealed in the old dispensation of it, in which Christ, the Testator of the Testament, and Mediator of the Covenant, is set forth by Types and Figures; and many burdensome services, and carnal Ordinances of the Ceremonial Law were required.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Scriptures in the latter part of the Bible called the Scriptures of the New Testament?","answer":"Because the Testament of God, or Covenant of Grace is therein revealed in the New Dispensation of it, without Types and Figures, Christ himself being revealed as come in the flesh who before was shaddowed under them, who having fulfilled the Ceremonial Law, hath abolished it, and freed his people from that yoake of bondage, requiring now more spiritual worship in its room.","segments":[{"text":"Because the Testament of God, or Covenant of Grace is therein revealed in the New Dispensation of it, without Types and Figures, Christ himself being revealed as come in the flesh who before was shaddowed under them, who having fulfilled the Ceremonial Law, hath abolished it, and freed his people from that yoake of bondage, requiring now more spiritual worship in its room.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not the Scriptures in the Apocrapha Books the Word of God?","answer":"Though there be many true and good things in these books, which may be read profitably, as in other Authors; yet they are not to be esteemed as Canonical Scripture, and part of the word of God. 1. Because they were not written in the Hebrew tongue, nor acknowledged as Canonical by the Jews of old, unto whom the keeping of the Oracles of God was then committed. 2. Because in those Books there are some things false and disagreeable to the Word of God. 3. Because there is not that power and majesty in those books as in Canonical Scriptures. 4. Because the Author of Ecclesiasticus (the choicest of all the Apocryphal Books) doth crave pardon, if any thing be amiss in that Book, which he would not have done, had he been guided by the infallible spirit of God therein.","segments":[{"text":"Though there be many true and good things in these books, which may be read profitably, as in other Authors; yet they are not to be esteemed as Canonical Scripture, and part of the word of God. 1. Because they were not written in the Hebrew tongue, nor acknowledged as Canonical by the Jews of old, unto whom the keeping of the Oracles of God was then committed. 2. Because in those Books there are some things false and disagreeable to the Word of God. 3. Because there is not that power and majesty in those books as in Canonical Scriptures. 4. Because the Author of Ecclesiasticus (the choicest of all the Apocryphal Books) doth crave pardon, if any thing be amiss in that Book, which he would not have done, had he been guided by the infallible spirit of God therein.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Have not the Scriptures their Authority from the Church, as the Papists affirm?","answer":"No. 1. Because the Church, on whose Testimony they say the Scriptures do depend, is an Apostate and Corrupt Church, and the Seat of Anti-Christ. 2. Because the true Church of Christ doth depend in its being on the Scriptures, and therefore the Scriptures cannot depend upon the Church for its Authority, Ye are Fellow Citizens of the Saints, and of the Houshold of God, being built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief Corner stone. 3. Because if the Authority of the Scriptures did depend upon the Church, then the Church in it self, without the Scriptures, must be infallible, otherwise our Faith in the Scriptures from their witness could not be certain: but the Church in it self without the Scriptures is not infallible.","segments":[{"text":"No. 1. Because the Church, on whose Testimony they say the Scriptures do depend, is an Apostate and Corrupt Church, and the Seat of Anti-Christ. 2. Because the true Church of Christ doth depend in its being on the Scriptures, and therefore the Scriptures cannot depend upon the Church for its Authority, Ye are Fellow Citizens of the Saints, and of the Houshold of God, being built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief Corner stone.","proofs":["Ephesians 2:19–20"],"refs":[{"printed":"Ephesians 2:19–20","osis":["Eph.2.19-Eph.2.20"]}],"note":null},{"text":"3. Because if the Authority of the Scriptures did depend upon the Church, then the Church in it self, without the Scriptures, must be infallible, otherwise our Faith in the Scriptures from their witness could not be certain: but the Church in it self without the Scriptures is not infallible.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Scriptures called the Rule to direct us how we may glorifie and enjoy God?","answer":"Because all Doctrines which we are bound to believe, must be measured or judged of; all duties which we are bound to practice, as means in order to the attainment of this chief end of man, must be squared or conformed unto this Rule, As many as walk according to this Rule, peace be on them.","segments":[{"text":"Because all Doctrines which we are bound to believe, must be measured or judged of; all duties which we are bound to practice, as means in order to the attainment of this chief end of man, must be squared or conformed unto this Rule, As many as walk according to this Rule, peace be on them.","proofs":["Galatians 6:16"],"refs":[{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null}],"items":[]},{"question":"Why are the Scriptures called the only Rule?","answer":"Because the Scriptures and nothing else are sufficient to direct us how we may glorifie and enjoy God.","segments":[{"text":"Because the Scriptures and nothing else are sufficient to direct us how we may glorifie and enjoy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not Natural Reason without the light of the Scriptures sufficient to direct us?","answer":"1. Indeed Natural Reason may, from the Natural impressions of a Deity upon the mind, and the evidences of a Deity in the works of Creation and Providence, shew that there is a God, and that this God is infinite in his Being, and Power, and Wisdom, and Goodness; and that he is to be glorified and worshipped by his Creatures. 2. But Natural Reason cannot fully and savingly shew what God is. 1. It cannot reveal his Love and Mercy to Sinners in his Son. 2. It cannot reveal how he should be Glorified and Worshipped. 3. It cannot direct us how we should enjoy him either here or hereafter.","segments":[{"text":"1. Indeed Natural Reason may, from the Natural impressions of a Deity upon the mind, and the evidences of a Deity in the works of Creation and Providence, shew that there is a God, and that this God is infinite in his Being, and Power, and Wisdom, and Goodness; and that he is to be glorified and worshipped by his Creatures. 2. But Natural Reason cannot fully and savingly shew what God is. 1. It cannot reveal his Love and Mercy to Sinners in his Son. 2. It cannot reveal how he should be Glorified and Worshipped. 3. It cannot direct us how we should enjoy him either here or hereafter.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not the unwritten Traditions of the Church of Rome to be made use of as a Rule for our direction; especially since the Apostle exhorteth the Thessalonians, 2 Thes. 2. 15. To hold fast the Traditions which they had been taught, not only by writing, but also by word of mouth; and many of the Traditions in the Church of Rome are pretended to be Apostolical?","answer":"The unwritten Traditions of the Church of Rome are not to be made use of as a Rule for our direction, 1. Because no unwritten Traditions could be conveyed down from the Apostles times unto ours by word of mouth, without danger of mistake and corruption; and therefore we cannot be certain their Traditions, which they call Apostolical, are not corrupted; as we must be, if we use them as our Rule. 2. Because we have reason to think, the Church of Rome being so much corrupted, that their Traditions are corrupted too; especially when Historians tell us of the general corruptions, ignorance and viciousness of some Generations in their Church, namely, in the 9th and 10th Centuries, and afterwards; through which sink of times we cannot rationally expect to receive pure Traditions. 3. Because several of their Traditions are contrary to the express word of God, like those of the Elders amongst the Pharisees, which our Saviour doth condemn, together with all humane impositions, Ye have made the Commandments of God of none effect by your Tradition: but in vain do they worship me, teaching for Doctrines the Commandments of men. 4. Because, however, the Thessalonians were bound to hold fast some unwritten Traditions for a while, because the History of Christ, and much of the Gospel, they had for the present only from the mouths and testimony of the Apostles; yet afterwards the whole History of Christ, and whatever was necessary to be known, and believed, and practiced, in order to salvation was committed to writing in the books of the New Testament, both for the sake of the present and future Generations of the Church, that so the Gospel might not be corrupted by unwritten Traditions; therefore all unwritten Traditions are to be rejected.","segments":[{"text":"The unwritten Traditions of the Church of Rome are not to be made use of as a Rule for our direction, 1. Because no unwritten Traditions could be conveyed down from the Apostles times unto ours by word of mouth, without danger of mistake and corruption; and therefore we cannot be certain their Traditions, which they call Apostolical, are not corrupted; as we must be, if we use them as our Rule. 2. Because we have reason to think, the Church of Rome being so much corrupted, that their Traditions are corrupted too; especially when Historians tell us of the general corruptions, ignorance and viciousness of some Generations in their Church, namely, in the 9th and 10th Centuries, and afterwards; through which sink of times we cannot rationally expect to receive pure Traditions. 3. Because several of their Traditions are contrary to the express word of God, like those of the Elders amongst the Pharisees, which our Saviour doth condemn, together with all humane impositions, Ye have made the Commandments of God of none effect by your Tradition: but in vain do they worship me, teaching for Doctrines the Commandments of men.","proofs":["Matthew 15:6, 9"],"refs":[{"printed":"Matthew 15:6, 9","osis":["Matt.15.6","Matt.15.9"]}],"note":null},{"text":"4. Because, however, the Thessalonians were bound to hold fast some unwritten Traditions for a while, because the History of Christ, and much of the Gospel, they had for the present only from the mouths and testimony of the Apostles; yet afterwards the whole History of Christ, and whatever was necessary to be known, and believed, and practiced, in order to salvation was committed to writing in the books of the New Testament, both for the sake of the present and future Generations of the Church, that so the Gospel might not be corrupted by unwritten Traditions; therefore all unwritten Traditions are to be rejected.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not the Light within men, and the Spirit of God without the Scriptures (which Quakers and Enthusiasts pretend unto) to be made use of as a Rule for our direction?","answer":"The Light which is in men without the Scripture, is not to be used for our Rule, 1. Because whatever Light any pretend unto without the Word, is but darkness, in which whosoever walketh, he must needs stumble and fall into the ditch, To the Law, and to the Testimonies, if they speak not according to this Word, it is because there is no light in them. 2. Whatever spirit any have which leadeth them against, or besides the Rule of the Scriptures, it is not the spirit of God, and of Truth, but a spirit of Error and Delusion. The Scripture telleth us plainly, that such as hear not the Apostles speaking in the word, are acted by an erronious spirit, Beloved, believe not every spirit, but try the spirits, whether they be of God, because many false Prophets are gone out into the world. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us: hereby know we the spirit of Truth, and the spirit of Error.","segments":[{"text":"The Light which is in men without the Scripture, is not to be used for our Rule, 1. Because whatever Light any pretend unto without the Word, is but darkness, in which whosoever walketh, he must needs stumble and fall into the ditch, To the Law, and to the Testimonies, if they speak not according to this Word, it is because there is no light in them.","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"2. Whatever spirit any have which leadeth them against, or besides the Rule of the Scriptures, it is not the spirit of God, and of Truth, but a spirit of Error and Delusion. The Scripture telleth us plainly, that such as hear not the Apostles speaking in the word, are acted by an erronious spirit, Beloved, believe not every spirit, but try the spirits, whether they be of God, because many false Prophets are gone out into the world. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us: hereby know we the spirit of Truth, and the spirit of Error.","proofs":["1 John 4:1, 6"],"refs":[{"printed":"1 John 4:1, 6","osis":["1John.4.1","1John.4.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":3,"title":"What do the Scriptures principally teach?","part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach what man is to believe concerning God, and what duty God requireth of man.","segments":[{"text":"The Scriptures principally teach what man is to believe concerning God, and what duty God requireth of man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is to believe?","answer":"To believe, is to assent or give credit to truths, because of the Authority of another.","segments":[{"text":"To believe, is to assent or give credit to truths, because of the Authority of another.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to believe what the Scriptures teach?","answer":"To believe that which the Scriptures teach, is to assent or give credit to the truths thereof, because of the Authority of God, whose word the Scriptures are; this is Divine Faith.","segments":[{"text":"To believe that which the Scriptures teach, is to assent or give credit to the truths thereof, because of the Authority of God, whose word the Scriptures are; this is Divine Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is implied in the things concerning God, which the Scriptures teach?","answer":"In the things concerning God, which the Scriptures teach, is implied all points of Faith, as it is Divine.","segments":[{"text":"In the things concerning God, which the Scriptures teach, is implied all points of Faith, as it is Divine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Christians to believe nothing as a point of Faith, but what the Scriptures teach?","answer":"No. Because no other book in the world is of Divine Authority but the Scriptures, and therefore not absolutely infallible.","segments":[{"text":"No. Because no other book in the world is of Divine Authority but the Scriptures, and therefore not absolutely infallible.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the duty which God requireth of man?","answer":"By the duty which God requireth of man, we are to understand that which is Gods due, or that which we ow to God, and are bound to do, as we are Creatures, and Subjects, and Children.","segments":[{"text":"By the duty which God requireth of man, we are to understand that which is Gods due, or that which we ow to God, and are bound to do, as we are Creatures, and Subjects, and Children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we bound to nothing in point of practice, but what is required in the Scripture?","answer":"No, Because the Laws and Commandments of God in the Scriptures are so exceeding large and extensive, that they reach both the inward and outward man, and whole Conversation; so that nothing is lawful for us to do, except it be directly or consequentially prescribed in the Word.","segments":[{"text":"No, Because the Laws and Commandments of God in the Scriptures are so exceeding large and extensive, that they reach both the inward and outward man, and whole Conversation; so that nothing is lawful for us to do, except it be directly or consequentially prescribed in the Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do the Scriptures teach matters of Faith and Practice?","answer":"The Scriptures teach the matters of Faith and Practice by revealing these things externally; but it is the Spirit of God only in the Scriptures, which can teach them internally and effectually unto Salvation.","segments":[{"text":"The Scriptures teach the matters of Faith and Practice by revealing these things externally; but it is the Spirit of God only in the Scriptures, which can teach them internally and effectually unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Scriptures said principally to teach what man is to believe concerning God, and what duty God requireth of man?","answer":"Because, though all things taught in the Scriptures are alike true, having the stamp of Divine Authority upon them; yet all things in the Scriptures are not alike necessary and useful. Those things which man is bound to believe and do as necessary to Salvation, are the things which the Scriptures do principally teach.","segments":[{"text":"Because, though all things taught in the Scriptures are alike true, having the stamp of Divine Authority upon them; yet all things in the Scriptures are not alike necessary and useful. Those things which man is bound to believe and do as necessary to Salvation, are the things which the Scriptures do principally teach.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":4,"title":"What is God?","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is God?","answer":"God is a Spirit, Infinite, Eternal Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.","segments":[{"text":"God is a Spirit, Infinite, Eternal Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What kind of Substance is God?","answer":"God is a Spirit, God is Spirit, and they that worship him, must worship him in Spirit and in Truth.","segments":[{"text":"God is a Spirit, God is Spirit, and they that worship him, must worship him in Spirit and in Truth.","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null}],"items":[]},{"question":"What is a Spirit?","answer":"A Spirit is an immaterial Substance without flesh or bones, or bodily parts, Behold my hands, and my feet that it is I my self, handle me and see, for a Spirit hath not flesh and bones, as ye see me have.","segments":[{"text":"A Spirit is an immaterial Substance without flesh or bones, or bodily parts, Behold my hands, and my feet that it is I my self, handle me and see, for a Spirit hath not flesh and bones, as ye see me have.","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"items":[]},{"question":"How is God said then in Scripture, to have eyes, and ears, and mouth, and hands, and other parts, Psal. 34. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. Isa. 1. 20. The mouth of the Lord hath spoken it. Heb. 10. 31. It is a fearful thing to fall into the hands of the living God?","answer":"These and the like bodily parts are not in God properly, as they be in men; but figuratively, and after the manner of men, he is pleased to condiscend (in expressing himself hereby) to our weak capacities, that we might the more easily conceive of him by such resemblances.","segments":[{"text":"These and the like bodily parts are not in God properly, as they be in men; but figuratively, and after the manner of men, he is pleased to condiscend (in expressing himself hereby) to our weak capacities, that we might the more easily conceive of him by such resemblances.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God differ from Angels and the Souls of men, who also are spiritual and immaterial substances?","answer":"1. Angels and the Souls of men are created Spirits, and depend in their being upon God, but God is an uncreated Spirit, and dependeth in his Being upon none. 2. Angels and the souls of men are Finite Spirits, but God is an Infinite Spirit.","segments":[{"text":"1. Angels and the Souls of men are created Spirits, and depend in their being upon God, but God is an uncreated Spirit, and dependeth in his Being upon none. 2. Angels and the souls of men are Finite Spirits, but God is an Infinite Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to be Infinite?","answer":"To be Infinite is to be without Measure, Bounds or Limits.","segments":[{"text":"To be Infinite is to be without Measure, Bounds or Limits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what regard is God Infinite?","answer":"1. God is Infinite or without bounds in regard of his Being and Perfection; and therefore is incomprehensible, Canst thou by searching find out God? canst thou find out the Almighty unto perfection? 2. God is Infinite or without measure and bounds, in regard of place; and therefore he is every where present, Can a man hide himself in secret places, and I shall not see him, saith the Lord? Do not I fill both Heaven and Earth? And yet neither the Earth, nor the Heavens, nor the Heaven of Heavens is able to contain him, 3. God is Infinite or without measure and bounds in regard of time, and therefore he is Eternal, Now unto the King Eternal, Immortal, Invisible, and only Wise God, be honour and glory, for ever, and ever. 4. God is Infinite, or without measure and bounds, in regard of all his communicable Attributes.","segments":[{"text":"1. God is Infinite or without bounds in regard of his Being and Perfection; and therefore is incomprehensible, Canst thou by searching find out God? canst thou find out the Almighty unto perfection?","proofs":["Job 11:7"],"refs":[{"printed":"Job 11:7","osis":["Job.11.7"]}],"note":null},{"text":"2. God is Infinite or without measure and bounds, in regard of place; and therefore he is every where present, Can a man hide himself in secret places, and I shall not see him, saith the Lord? Do not I fill both Heaven and Earth?","proofs":["Jeremiah 23:24"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null},{"text":"And yet neither the Earth, nor the Heavens, nor the Heaven of Heavens is able to contain him,","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null},{"text":"3. God is Infinite or without measure and bounds in regard of time, and therefore he is Eternal, Now unto the King Eternal, Immortal, Invisible, and only Wise God, be honour and glory, for ever, and ever.","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"4. God is Infinite, or without measure and bounds, in regard of all his communicable Attributes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to be Eternal?","answer":"To be Eternal, is to have neither beginning nor ending.","segments":[{"text":"To be Eternal, is to have neither beginning nor ending.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that God is Eternal?","answer":"1. From Scripture, Before the Mountains were brought forth, or ever the Earth or the World was formed: even from everlasting to everlasting thou art God. 2. From Reason, 1. God gave a being to the world, and all things therein at the beginning of time, therefore he must needs be before the world and before time, and therefore from everlasting. 2. God is an absolutely necessary Being, because the first Being, because altogether independent, and beyond the reach of any power to put an end to him; therefore he is unchangeable, therfore to everlasting he is God.","segments":[{"text":"1. From Scripture, Before the Mountains were brought forth, or ever the Earth or the World was formed: even from everlasting to everlasting thou art God.","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null},{"text":"2. From Reason, 1. God gave a being to the world, and all things therein at the beginning of time, therefore he must needs be before the world and before time, and therefore from everlasting. 2. God is an absolutely necessary Being, because the first Being, because altogether independent, and beyond the reach of any power to put an end to him; therefore he is unchangeable, therfore to everlasting he is God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God differ from his Creatures in regard of his Eternity?","answer":"1. Some Creatures have their beginning with time, and their ending with time; as the Heavens, and the foundations of the Earth. 2. Some Creatures have their beginning in time, and their ending also in time; as those Creatures upon the Earth which are generated and corrupted, which are born and live for a while, and then die. 3. Some Creatures have their beginning in time, yet do not end with or in time, but endure for ever, as Angels and the souls of men. 4. But God differeth from all, in that he was from everlasting, before time, and will remain unto everlasting, when time shall be no more.","segments":[{"text":"1. Some Creatures have their beginning with time, and their ending with time; as the Heavens, and the foundations of the Earth. 2. Some Creatures have their beginning in time, and their ending also in time; as those Creatures upon the Earth which are generated and corrupted, which are born and live for a while, and then die. 3. Some Creatures have their beginning in time, yet do not end with or in time, but endure for ever, as Angels and the souls of men. 4. But God differeth from all, in that he was from everlasting, before time, and will remain unto everlasting, when time shall be no more.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to be unchangeable?","answer":"To be unchangeable, is to be always the same without any alteration.","segments":[{"text":"To be unchangeable, is to be always the same without any alteration.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what regard is God unchangeable?","answer":"1. God is unchangeable in regard of his Nature and Essence, Of old thou hast laid the foundations of the Earth, and the Heavens are the work of thy hands; they shall perish, but thou shalt endure; they shall be changed, but thou art the same. 2. God is unchangeable in regard of his Counsel and Purpose, My Counsel shall stand and I will do all my Pleasure. Wherein God willing to shew the immutability of his Counsel. 3. God is unchangeable in regard of his Love and special Favours, The gifts and calling of God are without Repentance. Every good and perfect gift cometh down from the Father of Lights, with whom there is no variableness, neither shadow of turning.","segments":[{"text":"1. God is unchangeable in regard of his Nature and Essence, Of old thou hast laid the foundations of the Earth, and the Heavens are the work of thy hands; they shall perish, but thou shalt endure; they shall be changed, but thou art the same.","proofs":["Psalm 102:25–27"],"refs":[{"printed":"Psalm 102:25–27","osis":["Ps.102.25-Ps.102.27"]}],"note":null},{"text":"2. God is unchangeable in regard of his Counsel and Purpose, My Counsel shall stand and I will do all my Pleasure.","proofs":["Isaiah 46:10"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null},{"text":"Wherein God willing to shew the immutability of his Counsel.","proofs":["Hebrews 6:17"],"refs":[{"printed":"Hebrews 6:17","osis":["Heb.6.17"]}],"note":null},{"text":"3. God is unchangeable in regard of his Love and special Favours, The gifts and calling of God are without Repentance.","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null},{"text":"Every good and perfect gift cometh down from the Father of Lights, with whom there is no variableness, neither shadow of turning.","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null}],"items":[]},{"question":"How is God said to be Infinite Eternal Unchangeable in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth?","answer":"In that Being, Wisdom, Power, Holiness, Justice, Goodness and Truth, which are communicable unto, and may be in some degree and measure found in the Creatures, they are in God, Infinitely, Eternally, Unchangeably, and so altogether in an incommunicable manner. 1. Creatures have a Being, but it is a finite Being, a Being in time, a changeable Being; Gods Being is Infinite, Eternal and Unchangeable. 2. Creatures may have Wisdom, but it is finite and imperfect Wisdom; Gods Wisdom is Infinite and absolutely perfect. 3. Creatures may have some Power, but it is finite and limited Power, such as may be taken away; they may have power to do something dependingly upon God; but God is Infinite in Power, he is Omnipotent, and can do all things independently without the help of any. 4. Creatures may have some Holiness, and Justice, and Goodness, and Truth; but all these are qualities in them; they are finite, and in an inferiour degree, and they are subject to change: But these things are Essence in God, they are Infinite and Perfect in him; his Holiness is Infinite, his Justice is Infinite, his Goodness is Infinite, his Truth is Infinite; and all these are Eternally in him, without any variableness, or possibility of change.","segments":[{"text":"In that Being, Wisdom, Power, Holiness, Justice, Goodness and Truth, which are communicable unto, and may be in some degree and measure found in the Creatures, they are in God, Infinitely, Eternally, Unchangeably, and so altogether in an incommunicable manner. 1. Creatures have a Being, but it is a finite Being, a Being in time, a changeable Being; Gods Being is Infinite, Eternal and Unchangeable. 2. Creatures may have Wisdom, but it is finite and imperfect Wisdom; Gods Wisdom is Infinite and absolutely perfect. 3. Creatures may have some Power, but it is finite and limited Power, such as may be taken away; they may have power to do something dependingly upon God; but God is Infinite in Power, he is Omnipotent, and can do all things independently without the help of any. 4. Creatures may have some Holiness, and Justice, and Goodness, and Truth; but all these are qualities in them; they are finite, and in an inferiour degree, and they are subject to change: But these things are Essence in God, they are Infinite and Perfect in him; his Holiness is Infinite, his Justice is Infinite, his Goodness is Infinite, his Truth is Infinite; and all these are Eternally in him, without any variableness, or possibility of change.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Wisdom of God?","answer":"The Wisdom of God is his essential Property, whereby by one simple eternal act, he knoweth both himself and all possible things perfectly, and according to which he maketh, directeth and ordereth all future things for his own glory.","segments":[{"text":"The Wisdom of God is his essential Property, whereby by one simple eternal act, he knoweth both himself and all possible things perfectly, and according to which he maketh, directeth and ordereth all future things for his own glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth the Wisdom of God appear?","answer":"1. Gods Wisdom doth appear in his perfect knowledge of all possible things, all past things, all present things, all future things in their Natures, Causes, Virtues and Operation; and that not by Relation, Observation, or Induction of Reason, as men know some things; but by one simple and eternal act of his Understanding, His Understanding is Infinite. O Lord thou hast searched me and known me: such knowledge is too wonderful for me it is high, I cannot attain unto it, Neither is there any creature which is not manifest in his sight, but all things are naked and opened unto the eyes of him, with whom we have to do. 2. Gods Wisdom doth appear in the beautiful variety of Creatures which he hath made above and below, O Lord how manifold are thy works! in Wisdom hast thou made them all. 3. Gods Wisdom doth appear in his admirable contrivance of our redemption through his Son, whereby his Justice is fully satisfied, and his people are graciously saved, Howbeit we speak wisdom among them that are perfect, the wisdom of God in a Mystery, &c. This is that wisdom which was made known by the Church unto the Angels, To the intent that unto the principalities might be known by the Church the manifold wisdom of God. 4. Gods Wisdom doth appear in his excellent government of all his Creatures. 1. In his government of unreasonable Creatures, directing them unto their ends, though they have no reason to guide them. 2. In his government of Reasonable Creatures that are wicked, over-ruling all their actions for his own glory, though they be intended by them for his dishonor, Surely the wrath of men shall praise thee. 3. In his government of his Church and people; the disposal of his special favours to the most unworthy, that he might reap all the glory; his quallifying and making use of instruments in great works beyond their own thoughts and designs; his seasonable provisions for his people, his strange preservation, of them from the malice of subtil and powerful enemies; his promoting his own interest in the world by the means which men use to subvert it, and the like, do evidently declare the infinite Wisdom of God.","segments":[{"text":"1. Gods Wisdom doth appear in his perfect knowledge of all possible things, all past things, all present things, all future things in their Natures, Causes, Virtues and Operation; and that not by Relation, Observation, or Induction of Reason, as men know some things; but by one simple and eternal act of his Understanding, His Understanding is Infinite.","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"O Lord thou hast searched me and known me: such knowledge is too wonderful for me it is high, I cannot attain unto it,","proofs":["Psalm 139:1"],"refs":[{"printed":"Psalm 139:1","osis":["Ps.139.1"]}],"note":null},{"text":"Neither is there any creature which is not manifest in his sight, but all things are naked and opened unto the eyes of him, with whom we have to do.","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"2. Gods Wisdom doth appear in the beautiful variety of Creatures which he hath made above and below, O Lord how manifold are thy works! in Wisdom hast thou made them all.","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"3. Gods Wisdom doth appear in his admirable contrivance of our redemption through his Son, whereby his Justice is fully satisfied, and his people are graciously saved, Howbeit we speak wisdom among them that are perfect, the wisdom of God in a Mystery, &c.","proofs":["1 Corinthians 2:6–7"],"refs":[{"printed":"1 Corinthians 2:6–7","osis":["1Cor.2.6-1Cor.2.7"]}],"note":null},{"text":"This is that wisdom which was made known by the Church unto the Angels, To the intent that unto the principalities might be known by the Church the manifold wisdom of God.","proofs":["Ephesians 3:10"],"refs":[{"printed":"Ephesians 3:10","osis":["Eph.3.10"]}],"note":null},{"text":"4. Gods Wisdom doth appear in his excellent government of all his Creatures. 1. In his government of unreasonable Creatures, directing them unto their ends, though they have no reason to guide them. 2. In his government of Reasonable Creatures that are wicked, over-ruling all their actions for his own glory, though they be intended by them for his dishonor, Surely the wrath of men shall praise thee.","proofs":["Psalm 76:10"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"3. In his government of his Church and people; the disposal of his special favours to the most unworthy, that he might reap all the glory; his quallifying and making use of instruments in great works beyond their own thoughts and designs; his seasonable provisions for his people, his strange preservation, of them from the malice of subtil and powerful enemies; his promoting his own interest in the world by the means which men use to subvert it, and the like, do evidently declare the infinite Wisdom of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Power of God?","answer":"The Power of God is his Essential Property, whereby he can do all things, I am the Almighty God.","segments":[{"text":"The Power of God is his Essential Property, whereby he can do all things, I am the Almighty God.","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null}],"items":[]},{"question":"Wherein doth the Power of God shew it selfe?","answer":"1. The Power of God doth shew it self in what he hath done; he hath created all things, The invisible things of him from the Creation of the world, are clearly seen by the things which he hath made, even his eternal Power and Godhead. He hath effected many Miracles which we read of both in the Old and New Testament, which exceeded the power of natural causes; he hath raised up to himself, and preserved his Church in all ages, notwithstanding the rage and malice of all the powers of earth and hell, who have endeavoured to extirpate it, Upon this rock will I build my Church, and the gates of hell shall not prevail against it. 2. The Power of God doth shew it self in what he doth; he upholdeth all his creatures in their being and operations, Upholding all things by the word of his Power. He plucks his chosen people out of the snare of the Devil, and powerfully draws them & joyns them by faith unto Jesus Christ, And what is the exceeding greatness of his Power toward them that believe. He works grace in his people, and maintaineth his work, and enableth them to persevere, Who are kept by the Power of God through faith unto salvation. He restraineth the wicked, and bringeth Satan under the feet of his people: he worketh continually, easily, irresistably and indefatigably; all which sheweth his Power. 3. The Power of God doth shew it self in what he will do; he will make the Kingdoms of the Earth to stoop to his Son, and that both of Jew and Gentile; he will ruine Anti-Christ, though never so potent at the present; he will raise up the dead out of their Graves, and destroy the visible world at the last day; and he will shew the Power of his Anger, in the everlasting punishment of the wicked in Hell 4. The Power of God doth shew it self in what he can do; he can do whatever he pleaseth, he can do whatever is possible to Infinite Power, whatever doth not imply a contradiction, or argue imperfection.","segments":[{"text":"1. The Power of God doth shew it self in what he hath done; he hath created all things, The invisible things of him from the Creation of the world, are clearly seen by the things which he hath made, even his eternal Power and Godhead.","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"He hath effected many Miracles which we read of both in the Old and New Testament, which exceeded the power of natural causes; he hath raised up to himself, and preserved his Church in all ages, notwithstanding the rage and malice of all the powers of earth and hell, who have endeavoured to extirpate it, Upon this rock will I build my Church, and the gates of hell shall not prevail against it.","proofs":["Matthew 16:18"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]}],"note":null},{"text":"2. The Power of God doth shew it self in what he doth; he upholdeth all his creatures in their being and operations, Upholding all things by the word of his Power.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"He plucks his chosen people out of the snare of the Devil, and powerfully draws them & joyns them by faith unto Jesus Christ, And what is the exceeding greatness of his Power toward them that believe.","proofs":["Ephesians 1:19"],"refs":[{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"note":null},{"text":"He works grace in his people, and maintaineth his work, and enableth them to persevere, Who are kept by the Power of God through faith unto salvation.","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"He restraineth the wicked, and bringeth Satan under the feet of his people: he worketh continually, easily, irresistably and indefatigably; all which sheweth his Power. 3. The Power of God doth shew it self in what he will do; he will make the Kingdoms of the Earth to stoop to his Son, and that both of Jew and Gentile; he will ruine Anti-Christ, though never so potent at the present; he will raise up the dead out of their Graves, and destroy the visible world at the last day; and he will shew the Power of his Anger, in the everlasting punishment of the wicked in Hell 4. The Power of God doth shew it self in what he can do; he can do whatever he pleaseth, he can do whatever is possible to Infinite Power, whatever doth not imply a contradiction, or argue imperfection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Holiness of God?","answer":"The Holiness of God is his Essential Property whereby he is infinitly pure, loveth and delighteth in his own purity, and in all the resemblances of it which any of his creatures have; and is perfectly free from all impurity, and hateth it wherever he seeth it.","segments":[{"text":"The Holiness of God is his Essential Property whereby he is infinitly pure, loveth and delighteth in his own purity, and in all the resemblances of it which any of his creatures have; and is perfectly free from all impurity, and hateth it wherever he seeth it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may God be said to be Holy?","answer":"1. The Name of God is holy, Holy and reverend is his Name. 2. The Nature of God is holy, Holy, holy, holy, Lord God Almighty. 3. The Persons of the Godhead are holy: The Father is holy, Holy Father, keep, through thy name, those which thou hast given me: The Son is holy, Against thy holy Child Jesus were they gathered: The spirit is holy, Joy in the Holy Ghost. 4. The works of God are holy, The Lord is righteous in all his ways, and holy in all his works. 4. The Word of God is holy, Which he hath promised in the holy Scriptures. His Law is holy, The Law is holy, and the Commandment holy, just and good. And his Gospel is holy, To remember his holy Covenant. 6. The Worship of God is holy: The matter of it holy, In every place Incense shall be offered unto my Name, and a pure offering. of righteousness The manner of it holy, God will be worshipped in Spirit and in Truth. The time of it holy, Remember the Sabbath day to keep it holy 7. The Dwelling Place of God is holy, Thus saith the High and Holy One, I dwell in the High and Holy Place. 8. The Angels which attend upon God in Heaven are holy, All the holy Angels with him. 9. The People of God upon earth are holy, Thou art a holy people unto the Lord. 10. God requireth, worketh, loveth and delighteth in holiness, Be ye holy. This is the will of God, even your sanctification. 11. God hateth sin and sinners infinitely, and without holiness will not admit any into his Kingdom, Thou hatest all workers of iniquity. Follow peace with all men, and holiness, without which none shall see God.","segments":[{"text":"1. The Name of God is holy, Holy and reverend is his Name.","proofs":["Psalm 111:9"],"refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"note":null},{"text":"2. The Nature of God is holy, Holy, holy, holy, Lord God Almighty.","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null},{"text":"3. The Persons of the Godhead are holy: The Father is holy, Holy Father, keep, through thy name, those which thou hast given me:","proofs":["John 17:11"],"refs":[{"printed":"John 17:11","osis":["John.17.11"]}],"note":null},{"text":"The Son is holy, Against thy holy Child Jesus were they gathered:","proofs":["Acts 4:27"],"refs":[{"printed":"Acts 4:27","osis":["Acts.4.27"]}],"note":null},{"text":"The spirit is holy, Joy in the Holy Ghost.","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null},{"text":"4. The works of God are holy, The Lord is righteous in all his ways, and holy in all his works.","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"4. The Word of God is holy, Which he hath promised in the holy Scriptures.","proofs":["Romans 1:2"],"refs":[{"printed":"Romans 1:2","osis":["Rom.1.2"]}],"note":null},{"text":"His Law is holy, The Law is holy, and the Commandment holy, just and good.","proofs":["Romans 7:12"],"refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"And his Gospel is holy, To remember his holy Covenant.","proofs":["Luke 1:72"],"refs":[{"printed":"Luke 1:72","osis":["Luke.1.72"]}],"note":null},{"text":"6. The Worship of God is holy: The matter of it holy, In every place Incense shall be offered unto my Name, and a pure offering. of righteousness","proofs":["Malachi 1:11"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]}],"note":null},{"text":"The manner of it holy, God will be worshipped in Spirit and in Truth.","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"The time of it holy, Remember the Sabbath day to keep it holy","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null},{"text":"7. The Dwelling Place of God is holy, Thus saith the High and Holy One, I dwell in the High and Holy Place.","proofs":["Isaiah 57:15"],"refs":[{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"8. The Angels which attend upon God in Heaven are holy, All the holy Angels with him.","proofs":["Matthew 25:31"],"refs":[{"printed":"Matthew 25:31","osis":["Matt.25.31"]}],"note":null},{"text":"9. The People of God upon earth are holy, Thou art a holy people unto the Lord.","proofs":["Deuteronomy 7:6"],"refs":[{"printed":"Deuteronomy 7:6","osis":["Deut.7.6"]}],"note":null},{"text":"10. God requireth, worketh, loveth and delighteth in holiness, Be ye holy.","proofs":["1 Peter 1:15"],"refs":[{"printed":"1 Peter 1:15","osis":["1Pet.1.15"]}],"note":null},{"text":"This is the will of God, even your sanctification.","proofs":["1 Thessalonians 4:3"],"refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"note":null},{"text":"11. God hateth sin and sinners infinitely, and without holiness will not admit any into his Kingdom, Thou hatest all workers of iniquity.","proofs":["Psalm 5:5"],"refs":[{"printed":"Psalm 5:5","osis":["Ps.5.5"]}],"note":null},{"text":"Follow peace with all men, and holiness, without which none shall see God.","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"items":[]},{"question":"What is the Justice of God?","answer":"The Justice of God is his essential property, whereby he is infinitely righteous and equal, both in himself, and in all his dealings with his Creatures.","segments":[{"text":"The Justice of God is his essential property, whereby he is infinitely righteous and equal, both in himself, and in all his dealings with his Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth the Justice of God shew it self?","answer":"1. In the Punishment which he inflicted upon Christ our Surety, for our sins, He was wounded for our transgressions, and bruised for our iniquities. 2. In the Vengeance he will execute upon Unbelievers for their own sins on the day of wrath, The Lord will be revealed in flaming fire, taking vengeance on them that obey not the Gospel, who shall be punished with everlasting destruction. 3. In the reward he will give to his people through the merits of Christ, Great is your reward in heaven. Henceforth is laid up for me a Crown of righteousness. 4. In those temporal Judgments he bringeth upon a people or person for their sins in this world, O Lord, Righteousness belongeth unto thee, but unto us confusion of faces, as it is this day. Wherefore doth a living man complain, a man for the punishment of his sins?","segments":[{"text":"1. In the Punishment which he inflicted upon Christ our Surety, for our sins, He was wounded for our transgressions, and bruised for our iniquities.","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null},{"text":"2. In the Vengeance he will execute upon Unbelievers for their own sins on the day of wrath, The Lord will be revealed in flaming fire, taking vengeance on them that obey not the Gospel, who shall be punished with everlasting destruction.","proofs":["2 Thessalonians 1:7–9"],"refs":[{"printed":"2 Thessalonians 1:7–9","osis":["2Thess.1.7-2Thess.1.9"]}],"note":null},{"text":"3. In the reward he will give to his people through the merits of Christ, Great is your reward in heaven.","proofs":["Matthew 5:12"],"refs":[{"printed":"Matthew 5:12","osis":["Matt.5.12"]}],"note":null},{"text":"Henceforth is laid up for me a Crown of righteousness.","proofs":["2 Timothy 4:8"],"refs":[{"printed":"2 Timothy 4:8","osis":["2Tim.4.8"]}],"note":null},{"text":"4. In those temporal Judgments he bringeth upon a people or person for their sins in this world, O Lord, Righteousness belongeth unto thee, but unto us confusion of faces, as it is this day.","proofs":["Daniel 9:7"],"refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"note":null},{"text":"Wherefore doth a living man complain, a man for the punishment of his sins?","proofs":["Lamentations 3:39"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null}],"items":[]},{"question":"What is the goodness of God?","answer":"The Goodness of God is his essential property, whereby he is altogether good in himself, and the Author of all good, Thou art good, and doest good.","segments":[{"text":"The Goodness of God is his essential property, whereby he is altogether good in himself, and the Author of all good, Thou art good, and doest good.","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null}],"items":[]},{"question":"Wherein doth the goodness of God appear?","answer":"Gods Goodness doth appear, 1. In the works which he hath made, And God saw every thing that he had made, and behold it was very good. 2. In his bounty and provisions for all his Creatures, The Lord is good to all. The eyes of all wait upon thee. 3. In his patience and forbearance towards the wicked, and his enemies, Or dispisest thou the riches of his goodness, and forbearance, and long-suffering. 4. And chiefly Gods Goodness doth appear in his especial love and mercy towards his own people; in chusing them; in redeeming them; in calling them, in pardoning them; in adopting them; in sanctifying them in all the priviledges he bestoweth upon them, and manifestations of his love unto them here; and in his taking them unto, and giving them possession of his Kingdom hereafter, The Lord, Gracious and Merciful, abundant in Goodness, keeping Mercy for thousands, forgiving iniquity, transgression and sin, &c.","segments":[{"text":"Gods Goodness doth appear, 1. In the works which he hath made, And God saw every thing that he had made, and behold it was very good.","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"2. In his bounty and provisions for all his Creatures, The Lord is good to all.","proofs":["Psalm 145:9"],"refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"note":null},{"text":"The eyes of all wait upon thee.","proofs":["Psalm 145:15"],"refs":[{"printed":"Psalm 145:15","osis":["Ps.145.15"]}],"note":null},{"text":"3. In his patience and forbearance towards the wicked, and his enemies, Or dispisest thou the riches of his goodness, and forbearance, and long-suffering.","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null},{"text":"4. And chiefly Gods Goodness doth appear in his especial love and mercy towards his own people; in chusing them; in redeeming them; in calling them, in pardoning them; in adopting them; in sanctifying them in all the priviledges he bestoweth upon them, and manifestations of his love unto them here; and in his taking them unto, and giving them possession of his Kingdom hereafter, The Lord, Gracious and Merciful, abundant in Goodness, keeping Mercy for thousands, forgiving iniquity, transgression and sin, &c.","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null}],"items":[]},{"question":"What is the truth of God?","answer":"The Truth of God is his essential property, whereby he is sincere and faithful, free from all falshood and simulation, In hope of eternal life, which God who cannot lye hath promised. By two immutable things, in which it is impossible that God should lie.","segments":[{"text":"The Truth of God is his essential property, whereby he is sincere and faithful, free from all falshood and simulation, In hope of eternal life, which God who cannot lye hath promised.","proofs":["Titus 1:2"],"refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null},{"text":"By two immutable things, in which it is impossible that God should lie.","proofs":["Hebrews 6:18"],"refs":[{"printed":"Hebrews 6:18","osis":["Heb.6.18"]}],"note":null}],"items":[]},{"question":"Wherein doth the Truth of God appear?","answer":"Gods Truth doth appear, 1. In the soundness of the Doctrine which he hath revealed, wherein there is no flaw or corruption, Hold fast the form of sound words which thou hast heard of me. 2. In the certainty of the Histories which he hath recorded, wherein there is no lye or mistake, It seemed good to me to write to thee, that thou mightest know the certainty of those things, wherein thou hast been instructed. 3. In the accomplishment of the Prophesies which he hath foretold, wherein there is no failing or falling short, We have found him of whom Moses in the Law and the Prophets did write. Heaven and Earth shall pass away, but my word shall not pass away. 4. In the fulfilling the Promises which he hath made to his people, He is faithful that hath promised. 5. In executing the Judgments which he hath threatned against the wicked, But my words did they not take hold on your Fathers? 6. But the great appearance of Gods Truth will be at the day of Christs appearance to Judgment, when rewards and punishments shall be dispensed according to what he hath foretold us in the Book of the Holy Scriptures.","segments":[{"text":"Gods Truth doth appear, 1. In the soundness of the Doctrine which he hath revealed, wherein there is no flaw or corruption, Hold fast the form of sound words which thou hast heard of me.","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":null},{"text":"2. In the certainty of the Histories which he hath recorded, wherein there is no lye or mistake, It seemed good to me to write to thee, that thou mightest know the certainty of those things, wherein thou hast been instructed.","proofs":["Luke 1:3–4"],"refs":[{"printed":"Luke 1:3–4","osis":["Luke.1.3-Luke.1.4"]}],"note":null},{"text":"3. In the accomplishment of the Prophesies which he hath foretold, wherein there is no failing or falling short, We have found him of whom Moses in the Law and the Prophets did write.","proofs":["John 1:45"],"refs":[{"printed":"John 1:45","osis":["John.1.45"]}],"note":null},{"text":"Heaven and Earth shall pass away, but my word shall not pass away.","proofs":["Matthew 24:35"],"refs":[{"printed":"Matthew 24:35","osis":["Matt.24.35"]}],"note":null},{"text":"4. In the fulfilling the Promises which he hath made to his people, He is faithful that hath promised.","proofs":["Hebrews 10:23"],"refs":[{"printed":"Hebrews 10:23","osis":["Heb.10.23"]}],"note":null},{"text":"5. In executing the Judgments which he hath threatned against the wicked, But my words did they not take hold on your Fathers?","proofs":["Zechariah 1:6"],"refs":[{"printed":"Zechariah 1:6","osis":["Zech.1.6"]}],"note":null},{"text":"6. But the great appearance of Gods Truth will be at the day of Christs appearance to Judgment, when rewards and punishments shall be dispensed according to what he hath foretold us in the Book of the Holy Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":5,"title":"Are there more Gods than one?","part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Are there more Gods than one?","answer":"There is but one only, the Living and True God.","segments":[{"text":"There is but one only, the Living and True God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is God said to be one only?","answer":"In opposition to many Gods, Hear O Israel, the Lord our God is one Lord. We know that there is none other God but one; for though there be that are called Gods, whether in Heaven or Earth (as there be Gods many, and Lords many) yet unto us there is but one God.","segments":[{"text":"In opposition to many Gods, Hear O Israel, the Lord our God is one Lord.","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"We know that there is none other God but one; for though there be that are called Gods, whether in Heaven or Earth (as there be Gods many, and Lords many) yet unto us there is but one God.","proofs":["1 Corinthians 8:4–6"],"refs":[{"printed":"1 Corinthians 8:4–6","osis":["1Cor.8.4-1Cor.8.6"]}],"note":null}],"items":[]},{"question":"Why is God said to be the Living God?","answer":"In opposition to dead Idols, Their Idols are Gold and silver, the work of mens hands: They have mouths, but they speak not, eyes have they, and see not; ears have they, but they hear not, &c. Ye turned from Idols to serve the Living God.","segments":[{"text":"In opposition to dead Idols, Their Idols are Gold and silver, the work of mens hands: They have mouths, but they speak not, eyes have they, and see not; ears have they, but they hear not, &c.","proofs":["Psalm 115:4–6"],"refs":[{"printed":"Psalm 115:4–6","osis":["Ps.115.4-Ps.115.6"]}],"note":null},{"text":"Ye turned from Idols to serve the Living God.","proofs":["1 Thessalonians 1:9"],"refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":null}],"items":[]},{"question":"Why is God said to be the True God?","answer":"In opposition to all false Gods, The Lord is the true God: the Gods that have not made the Heavens, and the Earth shall perish from the Earth, and from under these Heavens; they are vanity and the work of errours","segments":[{"text":"In opposition to all false Gods, The Lord is the true God: the Gods that have not made the Heavens, and the Earth shall perish from the Earth, and from under these Heavens; they are vanity and the work of errours","proofs":["Jeremiah 10:10–11, 15"],"refs":[{"printed":"Jeremiah 10:10–11, 15","osis":["Jer.10.10-Jer.10.11","Jer.10.15"]}],"note":null}],"items":[]},{"question":"How doth it appear that God is one only?","answer":"Because God is Infinite, and there cannot be more than one Infinite Being; for as much as one Infinite Being doth set bounds and limits unto all other Beings, and nothing that is bounded and limited can be Infinite.","segments":[{"text":"Because God is Infinite, and there cannot be more than one Infinite Being; for as much as one Infinite Being doth set bounds and limits unto all other Beings, and nothing that is bounded and limited can be Infinite.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that God is Living?","answer":"1. Because God giveth to, and preserveth life in all his Creatures, I give thee in charge in the sight of God, who quickneth all things. In him we live, and move, and have our being. 2. Because God reigneth for ever, The Lord is a living God, and an everlasting King.","segments":[{"text":"1. Because God giveth to, and preserveth life in all his Creatures, I give thee in charge in the sight of God, who quickneth all things.","proofs":["1 Timothy 6:13"],"refs":[{"printed":"1 Timothy 6:13","osis":["1Tim.6.13"]}],"note":null},{"text":"In him we live, and move, and have our being.","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null},{"text":"2. Because God reigneth for ever, The Lord is a living God, and an everlasting King.","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"items":[]},{"question":"How doth it appear that God is true, that he hath a true Being, or that there is a God indeed?","answer":"By several Arguments, sufficient to convince all the Atheists in the world, if they would hearken to their own reason.","segments":[{"text":"By several Arguments, sufficient to convince all the Atheists in the world, if they would hearken to their own reason.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Argument to prove that there is a God?","answer":"The first Argument, to prove that there is a God, may be drawn from the being of all things. 1. The Being of the Heavens, the high stories which are there erected, the glorious lights which are there placed, the glittering stars which there move. 2. The being of the Earth, whose foundations are sure and unmoved by storms and tempests, though it hang like a Ball in the midst of the Air. 3. The being of the vast Sea, where there is such abundance of waters, as some think, higher than the Earth, which yet are bounded and restrained from overflowing and drowning the Land and its Inhabitants, as once they did when their limits were for a while removed. 4. The being of such various Creatures above and below, especially of those which have motion and life in themselves. 5. And chiefly the being of Man, the curious workmanship of his body in the Womb, especially the being of Mans Soul, which is immaterial, invisible, rational, immortal, and which cannot arise from the power of the matter (as the sensitive souls of bruits) neither doth depend on the body in some of its operations. These and all the works which our eye doth see, or mind doth apprehend, do prove that there is a God, who hath given a being to them, and continueth them therein.","segments":[{"text":"The first Argument, to prove that there is a God, may be drawn from the being of all things. 1. The Being of the Heavens, the high stories which are there erected, the glorious lights which are there placed, the glittering stars which there move. 2. The being of the Earth, whose foundations are sure and unmoved by storms and tempests, though it hang like a Ball in the midst of the Air. 3. The being of the vast Sea, where there is such abundance of waters, as some think, higher than the Earth, which yet are bounded and restrained from overflowing and drowning the Land and its Inhabitants, as once they did when their limits were for a while removed. 4. The being of such various Creatures above and below, especially of those which have motion and life in themselves. 5. And chiefly the being of Man, the curious workmanship of his body in the Womb, especially the being of Mans Soul, which is immaterial, invisible, rational, immortal, and which cannot arise from the power of the matter (as the sensitive souls of bruits) neither doth depend on the body in some of its operations. These and all the works which our eye doth see, or mind doth apprehend, do prove that there is a God, who hath given a being to them, and continueth them therein.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein lieth the force of this Argument to prove from the being of all things, that there is a God?","answer":"All things that have a being, they must either, 1. Have their being from Eternity. Or, 2. Must give a being to themselves. Or, 3. They must have their being from God. 1. But first, They could not have their being from Eternity, for then they would be Infinite in duration, and so capable of no measure by time: they would be necessary and so capable of no alteration or destruction: but both Reason & Experience doth evidence the contrary, therefore they are not Eternal. 2. Things cannot give a being to themselves; for that which giveth a being to a thing must be before it, and hence it would follow, that things should be, and not be at the same time, which is a contradiction, and absurd. 3. Therefore thirdly, It must necessarily follow, that there is a God, who is a necessary, infinite and eternal being; who is omnipotent, and hath given a being to all Creatures.","segments":[{"text":"All things that have a being, they must either, 1. Have their being from Eternity. Or, 2. Must give a being to themselves. Or, 3. They must have their being from God. 1. But first, They could not have their being from Eternity, for then they would be Infinite in duration, and so capable of no measure by time: they would be necessary and so capable of no alteration or destruction: but both Reason & Experience doth evidence the contrary, therefore they are not Eternal. 2. Things cannot give a being to themselves; for that which giveth a being to a thing must be before it, and hence it would follow, that things should be, and not be at the same time, which is a contradiction, and absurd. 3. Therefore thirdly, It must necessarily follow, that there is a God, who is a necessary, infinite and eternal being; who is omnipotent, and hath given a being to all Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Argument to prove that there is a God?","answer":"The second Argument to prove that there is a God, may be drawn from the government of all things. 1. The beautiful order, and constant motion of Heavenly bodies shedding down light and heat, and sweet influence upon the earth, without which, all living Creatures below would quickly languish and die. 2. The bottling up of waters in the clouds, and sprinkling of rain from thence upon the dry and parched ground, without which it would yeild no fruit. 3. The cleansing of the Air, and fanning of the Earth with the wings of the wind, without which, in some hotter Climates, the Inhabitants could not live. 4. The subjection of many strong and fierce creatures unto weak and timerous man. 5. The subserviency of irrational and inanimate creatures one to another, and the guiding them without their own designment, unto their ends. 6. Notwithstanding the various, innumerable and seeming contrary particular ends, which the many creatures in the world have, the directing them without confusion unto one common end, in which they do all agree: This doth undeniably prove, that there is an infinitely powerful, and wise God, who is the supream Lord and Governor of the world.","segments":[{"text":"The second Argument to prove that there is a God, may be drawn from the government of all things. 1. The beautiful order, and constant motion of Heavenly bodies shedding down light and heat, and sweet influence upon the earth, without which, all living Creatures below would quickly languish and die. 2. The bottling up of waters in the clouds, and sprinkling of rain from thence upon the dry and parched ground, without which it would yeild no fruit. 3. The cleansing of the Air, and fanning of the Earth with the wings of the wind, without which, in some hotter Climates, the Inhabitants could not live. 4. The subjection of many strong and fierce creatures unto weak and timerous man. 5. The subserviency of irrational and inanimate creatures one to another, and the guiding them without their own designment, unto their ends. 6. Notwithstanding the various, innumerable and seeming contrary particular ends, which the many creatures in the world have, the directing them without confusion unto one common end, in which they do all agree: This doth undeniably prove, that there is an infinitely powerful, and wise God, who is the supream Lord and Governor of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Argument to prove that there is a God?","answer":"The third Argument to prove that there is a God, may be drawn from the impressions of a Deity upon the Consciences of all men, in all Ages and Nations, which could not be so deep and universal, were it a fancy only, and groundless conceit, 1. The hellish gripes and lashes, the horrible dreads and tremblings of guilty Consciences upon the commission of some more notorious crimes, which they do not fear punishment for from men, is a witness of a Deity to them, whose future vengeance they are afraid of. 2. The Worship which Heathens generally give unto false Gods, is an evidence that there is a true God, though they be ignorant of him.","segments":[{"text":"The third Argument to prove that there is a God, may be drawn from the impressions of a Deity upon the Consciences of all men, in all Ages and Nations, which could not be so deep and universal, were it a fancy only, and groundless conceit, 1. The hellish gripes and lashes, the horrible dreads and tremblings of guilty Consciences upon the commission of some more notorious crimes, which they do not fear punishment for from men, is a witness of a Deity to them, whose future vengeance they are afraid of. 2. The Worship which Heathens generally give unto false Gods, is an evidence that there is a true God, though they be ignorant of him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Argument to prove that there is a God?","answer":"The fourth Argument to prove that there is a God, may be drawn from the Revelation of the Scriptures. The Majesty, high Mysteries, Efficacy, and like Arguments, which prove that the Scriptures could have no other Author but God alone, do more abundantly prove, that there is a God, who hath more clearly revealed himself and his will in that Book, than in the Book of the Creatures.","segments":[{"text":"The fourth Argument to prove that there is a God, may be drawn from the Revelation of the Scriptures. The Majesty, high Mysteries, Efficacy, and like Arguments, which prove that the Scriptures could have no other Author but God alone, do more abundantly prove, that there is a God, who hath more clearly revealed himself and his will in that Book, than in the Book of the Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fifth Argument to prove that there is a God?","answer":"The fifth Argument to prove that there is a God, may be drawn from the Image of God on his people, the stamp of holiness upon Gods people, which maketh them to differ from all others, and from what themselves were before conversion, doth shew (as a picture the man) that there is a God, whose Image they bear, and who by the Almighty Power of his Spirit hath thus formed them after his own likeness.","segments":[{"text":"The fifth Argument to prove that there is a God, may be drawn from the Image of God on his people, the stamp of holiness upon Gods people, which maketh them to differ from all others, and from what themselves were before conversion, doth shew (as a picture the man) that there is a God, whose Image they bear, and who by the Almighty Power of his Spirit hath thus formed them after his own likeness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If it be so certain that there is a God, whence is it that there be so many Atheists who believe there is no God?","answer":"1. There are many that live as if there were no God, and wish there were no God, who yet secretly believe that there is a God, and carry a dread of him in their Consciences. 2. I hardly think that any who have most of all blotted out the impressions of God, and do endeavour to perswade themselves and others, that there is no God, are constantly of that mind, but sometimes in great dangers, they are under convictions of a Deity. 3. There are none that have wrought up themselves to any measure of perswasion that there is no God, but such, whose interest doth sway them, and blind them therein; because they being so vitious, they know if there be a God, he will surely take vengeance upon them. 4. The thing is certain that there is a God, whether some believe it or no, as the Sun doth shine, though some men be blind, and do not discern its light.","segments":[{"text":"1. There are many that live as if there were no God, and wish there were no God, who yet secretly believe that there is a God, and carry a dread of him in their Consciences. 2. I hardly think that any who have most of all blotted out the impressions of God, and do endeavour to perswade themselves and others, that there is no God, are constantly of that mind, but sometimes in great dangers, they are under convictions of a Deity. 3. There are none that have wrought up themselves to any measure of perswasion that there is no God, but such, whose interest doth sway them, and blind them therein; because they being so vitious, they know if there be a God, he will surely take vengeance upon them. 4. The thing is certain that there is a God, whether some believe it or no, as the Sun doth shine, though some men be blind, and do not discern its light.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":6,"title":"How many Persons are there in the Godhead?","part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"How many Persons are there in the Godhead?","answer":"There are three Persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in Substance, equal in Power and Glory.","segments":[{"text":"There are three Persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in Substance, equal in Power and Glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the Godhead?","answer":"By the Godhead is meant the Divine Nature or Essence.","segments":[{"text":"By the Godhead is meant the Divine Nature or Essence.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there three Divine Natures and Essences, or are there three Gods?","answer":"No. For though the three Persons be God, the Father God, the Son God, and the Holy Ghost God, yet they are not three Gods but one God; the Essence of God is the same in all the three Persons, There are three that bear Record in Heaven, the Father, the Word (that is the Son) and the Holy Ghost, and these three are one.","segments":[{"text":"No. For though the three Persons be God, the Father God, the Son God, and the Holy Ghost God, yet they are not three Gods but one God; the Essence of God is the same in all the three Persons, There are three that bear Record in Heaven, the Father, the Word (that is the Son) and the Holy Ghost, and these three are one.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[]},{"question":"What is meant by the three Persons in the Godhead?","answer":"By the three Persons in the Godhead we are to understand the same Nature of God with three waies of subsisting, each Person having its distinct Personal Properties.","segments":[{"text":"By the three Persons in the Godhead we are to understand the same Nature of God with three waies of subsisting, each Person having its distinct Personal Properties.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Personal Property of the Father?","answer":"The Personal Property of the Father is to beget the Son, and that from all Eternity, Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Unto the Son he saith: Thy Throne O God is for ever.","segments":[{"text":"The Personal Property of the Father is to beget the Son, and that from all Eternity, Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Unto the Son he saith: Thy Throne O God is for ever.","proofs":["Hebrews 1:5, 8"],"refs":[{"printed":"Hebrews 1:5, 8","osis":["Heb.1.5","Heb.1.8"]}],"note":null}],"items":[]},{"question":"What is the Personal Property of the Son?","answer":"The Personal Property of the Son is to be begotten of the Father, We beheld his glory, the glory as of the only begotten of the Father.","segments":[{"text":"The Personal Property of the Son is to be begotten of the Father, We beheld his glory, the glory as of the only begotten of the Father.","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[]},{"question":"What is the Personal Property of the Holy Ghost?","answer":"The Personal Property of the Holy Ghost is to proceed from the Father and the Son, And when the Comforter is come whom I shall send from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testifie of me.","segments":[{"text":"The Personal Property of the Holy Ghost is to proceed from the Father and the Son, And when the Comforter is come whom I shall send from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testifie of me.","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":null}],"items":[]},{"question":"How doth it appear that the Father is God?","answer":"Because the Father is the Original of the other Persons, and of every thing else, and because Divine Attributes and Worship are ascribed unto him.","segments":[{"text":"Because the Father is the Original of the other Persons, and of every thing else, and because Divine Attributes and Worship are ascribed unto him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the Son is God?","answer":"1. Because he is called God in the Scripture, And the Word was God. Of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever. 2. Because the Attributes of God are ascribed unto him: Eternity, Before Abraham was, I am. Omniscience, Lord thou knowest all things, thou knowest that I love thee. Omnipresence, Where two or three are gathered together in my Name, there am I in the midst of them. Divine Power, He upholdeth all things by the Word of his Power. 3. Because the honor and worship which is due only to God doth belong to him: In him we must believe, Believe in me. In his Name we must be Baptized, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. Upon his Name we must call, With all that call upon the Name of the Lord Jesus Christ. 4. Because if the Son were not God he could not have been a fit Mediatour.","segments":[{"text":"1. Because he is called God in the Scripture, And the Word was God.","proofs":["John 1:1"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]}],"note":null},{"text":"Of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever.","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null},{"text":"2. Because the Attributes of God are ascribed unto him: Eternity, Before Abraham was, I am.","proofs":["John 8:58"],"refs":[{"printed":"John 8:58","osis":["John.8.58"]}],"note":null},{"text":"Omniscience, Lord thou knowest all things, thou knowest that I love thee.","proofs":["John 21:17"],"refs":[{"printed":"John 21:17","osis":["John.21.17"]}],"note":null},{"text":"Omnipresence, Where two or three are gathered together in my Name, there am I in the midst of them.","proofs":["Matthew 18:20"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]}],"note":null},{"text":"Divine Power, He upholdeth all things by the Word of his Power.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"3. Because the honor and worship which is due only to God doth belong to him: In him we must believe, Believe in me.","proofs":["John 14:1"],"refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"note":null},{"text":"In his Name we must be Baptized, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Upon his Name we must call, With all that call upon the Name of the Lord Jesus Christ.","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null},{"text":"4. Because if the Son were not God he could not have been a fit Mediatour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the Holy Ghost is God","answer":"1. Because the Holy Ghost is called God, Why hath Sathan filled thine heart to lye to the Holy Ghost? thou hast not lied unto men, but unto God. 2. Because the Attributes of God are ascribed unto him; Omnipresence, Whither shall I go from thy Spirit? Especially, he is present in the hearts of all Believers, He dwelleth in you, and shall be in you. Omniscience, The Spirit searcheth all things. 3 Because of the powerful works of the Spirit, which none but God can effect; such as Regeneration, Except a man be born of the spirit, he cannot enter into the Kingdom of God. Guiding believers into all truth, Howbeit, when the spirit of truth is come, he shall guide you into all truth. Sanctification, That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Comfort, called therefore the Comforter, But when the Comforter is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father, he shall testifie of me. Communion, The Communion of the Holy Ghost be with you all. 4. Because the honor and worship due only to God, doth belong unto the Spirit. We must believe in him. This is one Article in the Creed (commonly called the Apostles Creed) I believe in the Holy Ghost. We must be Baptised in his Name, Baptising them in the Name of the Father, and the Son, and the Holy Ghost.","segments":[{"text":"1. Because the Holy Ghost is called God, Why hath Sathan filled thine heart to lye to the Holy Ghost? thou hast not lied unto men, but unto God.","proofs":["Acts 5:3–4"],"refs":[{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"2. Because the Attributes of God are ascribed unto him; Omnipresence, Whither shall I go from thy Spirit?","proofs":["Psalm 139:7"],"refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"note":null},{"text":"Especially, he is present in the hearts of all Believers, He dwelleth in you, and shall be in you.","proofs":["John 14:17"],"refs":[{"printed":"John 14:17","osis":["John.14.17"]}],"note":null},{"text":"Omniscience, The Spirit searcheth all things.","proofs":["1 Corinthians 2:10"],"refs":[{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]}],"note":null},{"text":"3 Because of the powerful works of the Spirit, which none but God can effect; such as Regeneration, Except a man be born of the spirit, he cannot enter into the Kingdom of God.","proofs":["John 3:5"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]}],"note":null},{"text":"Guiding believers into all truth, Howbeit, when the spirit of truth is come, he shall guide you into all truth.","proofs":["John 16:13"],"refs":[{"printed":"John 16:13","osis":["John.16.13"]}],"note":null},{"text":"Sanctification, That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.","proofs":["Romans 15:16"],"refs":[{"printed":"Romans 15:16","osis":["Rom.15.16"]}],"note":null},{"text":"Comfort, called therefore the Comforter, But when the Comforter is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father, he shall testifie of me.","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":null},{"text":"Communion, The Communion of the Holy Ghost be with you all.","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"4. Because the honor and worship due only to God, doth belong unto the Spirit. We must believe in him. This is one Article in the Creed (commonly called the Apostles Creed) I believe in the Holy Ghost. We must be Baptised in his Name, Baptising them in the Name of the Father, and the Son, and the Holy Ghost.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[]},{"question":"How doth it appear that the Father, and the Son, and the Holy Ghost being but one God, are three distinct Persons?","answer":"1. The Father begetting is called a Person in the Scripture, Christ is said to be the express image of his Person; and by the same reason, the Son begotten of the Father, is a Person; and the Holy Ghost proceeding from the Father and the Son, is a Person. 2. That the Father and the Son are distinct Persons, is evident from I am not alone, but I and the Father that sent me. It is written in your Law, the testimony of two men is true; I am one that bear witness of my self, and the Father that sent me, beareth witness of me. 3. That the Holy Ghost is a distinct Person from the Father and the Son, appeareth from I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of Truth, &c. 4. That the Father, Son, and Holy Ghost are three distinct Persons in one Essence, may be gathered from There are three that bear record in heaven, the Father, the Word, & the Holy Ghost, and these three are one. These three are either three substances, or three manifestations, or three persons or something else besides persons: But, 1. They are not three Substances, because in the same verse they are called one: 2. They are not three manifestations, because all the Attributes of God are manifestations, and so there would be more than three, or thirteen; and then one manifestation would be said to beget and send another, which is absurd. 3. They are not something else besides persons: Therefore they are three distinct Persons, distinguished by their relations, and distinct personal properties.","segments":[{"text":"1. The Father begetting is called a Person in the Scripture, Christ is said to be the express image of his Person;","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"and by the same reason, the Son begotten of the Father, is a Person; and the Holy Ghost proceeding from the Father and the Son, is a Person. 2. That the Father and the Son are distinct Persons, is evident from I am not alone, but I and the Father that sent me. It is written in your Law, the testimony of two men is true; I am one that bear witness of my self, and the Father that sent me, beareth witness of me.","proofs":["John 8:16–18"],"refs":[{"printed":"John 8:16–18","osis":["John.8.16-John.8.18"]}],"note":null},{"text":"3. That the Holy Ghost is a distinct Person from the Father and the Son, appeareth from I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of Truth, &c.","proofs":["John 14:16–17"],"refs":[{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]}],"note":null},{"text":"4. That the Father, Son, and Holy Ghost are three distinct Persons in one Essence, may be gathered from There are three that bear record in heaven, the Father, the Word, & the Holy Ghost, and these three are one.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"These three are either three substances, or three manifestations, or three persons or something else besides persons: But, 1. They are not three Substances, because in the same verse they are called one: 2. They are not three manifestations, because all the Attributes of God are manifestations, and so there would be more than three, or thirteen; and then one manifestation would be said to beget and send another, which is absurd. 3. They are not something else besides persons: Therefore they are three distinct Persons, distinguished by their relations, and distinct personal properties.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What should we judge of them that deny that there are three distinct Persons in one Godhead?","answer":"We ought to judge them to be blasphemers, because they speak against the ever glorious God, who hath set forth himself in this distinction in the Scripture. 2. To be damnable Hereticks, this doctrine of the distinction of Persons in the Unity of Essence being a fundamental truth, denied of old by the Sabellians, Arrians, Photineans, and of late by the Socinians, who were against the Godhead of Christ the Son, and of the Holy Ghost, amongst whom, the Quakers are also to be numbered, who deny this distinction.","segments":[{"text":"We ought to judge them to be blasphemers, because they speak against the ever glorious God, who hath set forth himself in this distinction in the Scripture. 2. To be damnable Hereticks, this doctrine of the distinction of Persons in the Unity of Essence being a fundamental truth, denied of old by the Sabellians, Arrians, Photineans, and of late by the Socinians, who were against the Godhead of Christ the Son, and of the Holy Ghost, amongst whom, the Quakers are also to be numbered, who deny this distinction.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":7,"title":"What are the Decrees of God?","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Decrees of God?","answer":"The Decrees of God are his Eternal purpose, according to the counsel of his Will, whereby for his own glory he hath fore-ordained whatever comes to pass.","segments":[{"text":"The Decrees of God are his Eternal purpose, according to the counsel of his Will, whereby for his own glory he hath fore-ordained whatever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it for God to decree?","answer":"For God to decree is eternally to purpose and fore-ordain, to appoint and determine what things shall be","segments":[{"text":"For God to decree is eternally to purpose and fore-ordain, to appoint and determine what things shall be","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did God decree things that come to pass?","answer":"God decreed all things according to the counsel of his will; according to his will, and therefore most freely; according to the counsel of his will, and therefore most wisely, Being predestinated according to the purpose of him, who worketh all things according to the counsel of his own will.","segments":[{"text":"God decreed all things according to the counsel of his will; according to his will, and therefore most freely; according to the counsel of his will, and therefore most wisely, Being predestinated according to the purpose of him, who worketh all things according to the counsel of his own will.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"items":[]},{"question":"Wherefore did God decree all things that come to pass?","answer":"God decreed all things for his own glory.","segments":[{"text":"God decreed all things for his own glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sorts are there of Gods decrees?","answer":"There are Gods general decrees, and Gods especial decrees.","segments":[{"text":"There are Gods general decrees, and Gods especial decrees.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are Gods general decrees?","answer":"Gods general decrees are his eternal purpose, whereby he hath fore-ordained whatever comes to pass, not only the being of all Creatures which he doth make, but also all their motions & actions; not only good actions which he doth effect, but also the permission of all evil actions, Who worketh all things after the counsel of his own will. Against thy holy Child Jesus Herod and Pontius Pilate, with the Gentiles and People of Israel were gathered together, for to do whatever thy hand and thy counsel determined before to be done.","segments":[{"text":"Gods general decrees are his eternal purpose, whereby he hath fore-ordained whatever comes to pass, not only the being of all Creatures which he doth make, but also all their motions & actions; not only good actions which he doth effect, but also the permission of all evil actions, Who worketh all things after the counsel of his own will.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"Against thy holy Child Jesus Herod and Pontius Pilate, with the Gentiles and People of Israel were gathered together, for to do whatever thy hand and thy counsel determined before to be done.","proofs":["Acts 4:27–28"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]}],"note":null}],"items":[]},{"question":"What are Gods especial decrees?","answer":"Gods especial decrees, are his decrees of Predestination of Angels and Men, especially his decrees of election and reprobation of men.","segments":[{"text":"Gods especial decrees, are his decrees of Predestination of Angels and Men, especially his decrees of election and reprobation of men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Gods decree of election of men?","answer":"Gods decree of election of men, is his eternal and unchangeable purpose, whereby out of his meer good pleasure he hath in Christ chosen some men unto everlasting life & happiness, as the end; & unto faith and holiness, as the necessary means in order hereunto, for the praise of his most rich and free grace According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; being predestinated according to the good pleasure of his will, to the praise of the glory of his grace. God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth.","segments":[{"text":"Gods decree of election of men, is his eternal and unchangeable purpose, whereby out of his meer good pleasure he hath in Christ chosen some men unto everlasting life & happiness, as the end; & unto faith and holiness, as the necessary means in order hereunto, for the praise of his most rich and free grace According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; being predestinated according to the good pleasure of his will, to the praise of the glory of his grace.","proofs":["Ephesians 1:4–6"],"refs":[{"printed":"Ephesians 1:4–6","osis":["Eph.1.4-Eph.1.6"]}],"note":null},{"text":"God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth.","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"What is Gods decree of reprobation of men?","answer":"Gods decree of reprobation is his eternal purpose (according to his Soveraignity, and the unsearchable counsel of his own will) of passing by all the rest of the children of men which are not elected, and leaving them to perish in their sins, unto the praise of the power of his wrath and infinite justice in their everlasting punishment, Hath not the Potter power over the Cley, of the same lump, to make one vessel to honor, and another to dishonor? What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction","segments":[{"text":"Gods decree of reprobation is his eternal purpose (according to his Soveraignity, and the unsearchable counsel of his own will) of passing by all the rest of the children of men which are not elected, and leaving them to perish in their sins, unto the praise of the power of his wrath and infinite justice in their everlasting punishment, Hath not the Potter power over the Cley, of the same lump, to make one vessel to honor, and another to dishonor? What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction","proofs":["Romans 9:21–22"],"refs":[{"printed":"Romans 9:21–22","osis":["Rom.9.21-Rom.9.22"]}],"note":null}],"items":[]},{"question":"Whence is it that God doth decree the election of some, and the reprobation of others, of the children of men?","answer":"It was neither the good works foreseen in the one, which moved him to chuse them, nor the evil works foreseen in the other, which moved him to pass them by; but only because he would, he chose some, and because he would not, he did not chuse the rest, but decreed to withold that grace which he was no ways bound to give unto them, and to punish them justly for their sins, as he might have punished all if he had so pleased, The children being not yet born, neither having done good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth. It was said, Jacob have I loved, but Esau have I hated: for he hath mercy on whom he will have mercy, and whom he will he hardneth.","segments":[{"text":"It was neither the good works foreseen in the one, which moved him to chuse them, nor the evil works foreseen in the other, which moved him to pass them by; but only because he would, he chose some, and because he would not, he did not chuse the rest, but decreed to withold that grace which he was no ways bound to give unto them, and to punish them justly for their sins, as he might have punished all if he had so pleased, The children being not yet born, neither having done good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth. It was said, Jacob have I loved, but Esau have I hated: for he hath mercy on whom he will have mercy, and whom he will he hardneth.","proofs":["Romans 9:11, 13, 18"],"refs":[{"printed":"Romans 9:11, 13, 18","osis":["Rom.9.11","Rom.9.13","Rom.9.18"]}],"note":null}],"items":[]},{"question":"May any know whether they are elected or reprobated in this life?","answer":"1. Those which are elected, may know their election by their effectual calling, Give diligence to make your calling and election sure. 2. But secondly, none can know certainly in this life (except such as have sinned against the Holy Ghost) that they are reprobated, because the greatest sinners (except such as have committed that sin) may be called, Neither fornicators, nor idolaters, nor adulterers, nor thieves, &c. shall inherit the Kingdom of God; and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. And we read of some called at the eleventh hour,","segments":[{"text":"1. Those which are elected, may know their election by their effectual calling, Give diligence to make your calling and election sure.","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null},{"text":"2. But secondly, none can know certainly in this life (except such as have sinned against the Holy Ghost) that they are reprobated, because the greatest sinners (except such as have committed that sin) may be called, Neither fornicators, nor idolaters, nor adulterers, nor thieves, &c. shall inherit the Kingdom of God; and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God.","proofs":["1 Corinthians 6:9–11"],"refs":[{"printed":"1 Corinthians 6:9–11","osis":["1Cor.6.9-1Cor.6.11"]}],"note":null},{"text":"And we read of some called at the eleventh hour,","proofs":["Matthew 20:6–7"],"refs":[{"printed":"Matthew 20:6–7","osis":["Matt.20.6-Matt.20.7"]}],"note":null}],"items":[]}]}],"text":null},{"number":8,"title":"How doth God execute his decrees?","part":null,"questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"How doth God execute his decrees?","answer":"God doth execute his decrees in the works of Creation and Providence.","segments":[{"text":"God doth execute his decrees in the works of Creation and Providence.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it for God to execute his decrees?","answer":"God executeth his decrees when he doth what he eternally purposed to do, when he bringeth to pass what he had before ordained should be.","segments":[{"text":"God executeth his decrees when he doth what he eternally purposed to do, when he bringeth to pass what he had before ordained should be.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth God execute his decrees?","answer":"God doth execute his decrees in his works of Creation, wherein he maketh all things according as he eternally decreed to make them; and in his works of providence wherein he preserveth and governeth all things according to his eternal purpose and counsel.","segments":[{"text":"God doth execute his decrees in his works of Creation, wherein he maketh all things according as he eternally decreed to make them; and in his works of providence wherein he preserveth and governeth all things according to his eternal purpose and counsel.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":9,"title":"What is the work of Creation?","part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"What is the work of Creation?","answer":"The work of Creation is Gods making all things of nothing by the word of his Power in the space of six days, and all very good.","segments":[{"text":"The work of Creation is Gods making all things of nothing by the word of his Power in the space of six days, and all very good.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by Creation?","answer":"1. Negatively, by Creation is not meant any ordinary production of creatures wherein second causes are made use of. 2. Positively, Creation is, 1. A making things of nothing, or a giving a being to things, which had no being before. Thus the Heavens were made of nothing, the Earth and Waters, and all the matter of inferior bodies were made of nothing; and thus still the souls of men are made of nothing, being immediately infused by God 2 Creation is a making things of matter naturally unfit, which could not by any power (put into any second causes) be brought into such a form; thus all beasts, and cattel, and creeping things, and the body of man was at first made of the earth, and the dust of the ground, and the first woman was made of a rib taken out of the man.","segments":[{"text":"1. Negatively, by Creation is not meant any ordinary production of creatures wherein second causes are made use of. 2. Positively, Creation is, 1. A making things of nothing, or a giving a being to things, which had no being before. Thus the Heavens were made of nothing, the Earth and Waters, and all the matter of inferior bodies were made of nothing; and thus still the souls of men are made of nothing, being immediately infused by God 2 Creation is a making things of matter naturally unfit, which could not by any power (put into any second causes) be brought into such a form; thus all beasts, and cattel, and creeping things, and the body of man was at first made of the earth, and the dust of the ground, and the first woman was made of a rib taken out of the man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all things that are made Gods creatures?","answer":"Yes 1. All things that were made the first six days, were most properly and immediately created by God. 2 All the things that are still produced, are Gods creatures; 1. Because the matter of them was at first created by God. 2. Because the Power which one creature hath of producing another, is from God 3 Because in all productions God doth concur as the first cause, and most principal agent. And lastly, because the preservation of things by God in their being, is as it were a continued Creation.","segments":[{"text":"Yes 1. All things that were made the first six days, were most properly and immediately created by God. 2 All the things that are still produced, are Gods creatures; 1. Because the matter of them was at first created by God. 2. Because the Power which one creature hath of producing another, is from God 3 Because in all productions God doth concur as the first cause, and most principal agent. And lastly, because the preservation of things by God in their being, is as it were a continued Creation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whereby did God Create all things at the first?","answer":"God Created all things by the word of his power; It was the infinite power of God which did put forth it self in erecting the glorious frame of the Heavens, and the Earth, and that by a word speaking, God said, let there be light, and there was light; let there be a Firmament, and the Firmament was made, &c. By the word of the Lord were the Heavens made, and all the hosts of them by the breath of his mouth; he spake and it was done, he commanded and it stood fast.","segments":[{"text":"God Created all things by the word of his power; It was the infinite power of God which did put forth it self in erecting the glorious frame of the Heavens, and the Earth, and that by a word speaking, God said, let there be light, and there was light; let there be a Firmament, and the Firmament was made, &c.","proofs":["Genesis 1:3, 6"],"refs":[{"printed":"Genesis 1:3, 6","osis":["Gen.1.3","Gen.1.6"]}],"note":null},{"text":"By the word of the Lord were the Heavens made, and all the hosts of them by the breath of his mouth; he spake and it was done, he commanded and it stood fast.","proofs":["Psalm 33:6, 9"],"refs":[{"printed":"Psalm 33:6, 9","osis":["Ps.33.6","Ps.33.9"]}],"note":null}],"items":[]},{"question":"In what time did God Create all things?","answer":"God Created all things in the space of six days, he could have Created all things together in a moment, but he took six days time to work in, and rested on the seventh day, that we might the better apprehend the order of the Creation, and that we might imitate him in working but six days of the week, and in resting on the seventh.","segments":[{"text":"God Created all things in the space of six days, he could have Created all things together in a moment, but he took six days time to work in, and rested on the seventh day, that we might the better apprehend the order of the Creation, and that we might imitate him in working but six days of the week, and in resting on the seventh.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was Gods work on the first day?","answer":"On the first day, 1. God Created Heaven, that is, the highest Heaven, called the third Heaven, which is removed above all visible Heavens, where the Throne of God is, and the Seat of the Blessed; in which the Angels were Created, who are called the Hosts of Heaven, and the Sons of God, who rejoyced in the view of his other works, 2. God Created the Earth & the Water mingled together, without such distinct beautiful forms, either of themselves, or of the creatures, which afterwards were produced out of them. 3. God Created Light, which was after placed in the Sun and Moon, and other Stars when they were made.","segments":[{"text":"On the first day, 1. God Created Heaven, that is, the highest Heaven, called the third Heaven, which is removed above all visible Heavens, where the Throne of God is, and the Seat of the Blessed; in which the Angels were Created, who are called the Hosts of Heaven, and the Sons of God, who rejoyced in the view of his other works,","proofs":["Job 38:7"],"refs":[{"printed":"Job 38:7","osis":["Job.38.7"]}],"note":null},{"text":"2. God Created the Earth & the Water mingled together, without such distinct beautiful forms, either of themselves, or of the creatures, which afterwards were produced out of them. 3. God Created Light, which was after placed in the Sun and Moon, and other Stars when they were made.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was Gods work on the second day?","answer":"On the second day, 1. God Created the Firmament, which seemeth to include both the heaven, in which afterwards the Sun, Moon and Stars were placed; and likewise the Air (called often Heaven in Scripture) where after the birds did fly. 2. God divided the Waters which were above part of the Firmament of Air, from the Waters beneath the Firmament of Air; that is, he placed distinct the Water which were above the clouds, from the Waters which were mingled with the Earth.","segments":[{"text":"On the second day, 1. God Created the Firmament, which seemeth to include both the heaven, in which afterwards the Sun, Moon and Stars were placed; and likewise the Air (called often Heaven in Scripture) where after the birds did fly. 2. God divided the Waters which were above part of the Firmament of Air, from the Waters beneath the Firmament of Air; that is, he placed distinct the Water which were above the clouds, from the Waters which were mingled with the Earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was Gods work on the third day?","answer":"On the third day, 1. God gathered the Waters which were mingled with the Earth into one place, and called them Seas, and the dry Land which then appeared, he called Earth. 2 He caused the Earth to bring forth all kind of trees, plants and herbs, before there was any Sun or Rain upon the ground.","segments":[{"text":"On the third day, 1. God gathered the Waters which were mingled with the Earth into one place, and called them Seas, and the dry Land which then appeared, he called Earth. 2 He caused the Earth to bring forth all kind of trees, plants and herbs, before there was any Sun or Rain upon the ground.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was Gods work on the fourth day?","answer":"On the fourth day, 1. God made the great Lights, the Sun and Moon, and the lesser Lights, namely, the Stars, and placed them in the Heavens. 2. He appointed these Lights their motion, office and use to compass the Earth, to rule the day and the night, and to be for signs and for seasons, and for days and for years.","segments":[{"text":"On the fourth day, 1. God made the great Lights, the Sun and Moon, and the lesser Lights, namely, the Stars, and placed them in the Heavens. 2. He appointed these Lights their motion, office and use to compass the Earth, to rule the day and the night, and to be for signs and for seasons, and for days and for years.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was Gods work on the fifth day?","answer":"On the fifth day, 1. God made of the Waters, Whales and all kinds of great and small Fishes, with every living creature which moveth in the Sea. 2. God made of the Waters, all kind of winged Fowl, which fly in the open Heaven.","segments":[{"text":"On the fifth day, 1. God made of the Waters, Whales and all kinds of great and small Fishes, with every living creature which moveth in the Sea. 2. God made of the Waters, all kind of winged Fowl, which fly in the open Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was Gods work on the sixth day?","answer":"On the sixth day, 1. God made of the earth all Beasts, and Cattel, and Creeping things. 2. God made the first man, his body of the dust of the ground, and immediately created his soul in him, breathing in him the breath of life; and the woman he made of a rib taken out of his side.","segments":[{"text":"On the sixth day, 1. God made of the earth all Beasts, and Cattel, and Creeping things. 2. God made the first man, his body of the dust of the ground, and immediately created his soul in him, breathing in him the breath of life; and the woman he made of a rib taken out of his side.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore did God create all things?","answer":"God created all things for his own glory, that he might make manifest, 1. The glory of his power in effecting so great a work, making every thing of nothing by a word, Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things. 2. The glory of his wisdom in the order and variety of his creatures, O Lord, how manifold are thy works, in wisdom hast thou made them all! 3. The glory of his goodness, especially towards man, for whom he provided first an habitation, and every useful creature, before he gave him his being.","segments":[{"text":"God created all things for his own glory, that he might make manifest, 1. The glory of his power in effecting so great a work, making every thing of nothing by a word, Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things.","proofs":["Revelation 4:11"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"note":null},{"text":"2. The glory of his wisdom in the order and variety of his creatures, O Lord, how manifold are thy works, in wisdom hast thou made them all!","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"3. The glory of his goodness, especially towards man, for whom he provided first an habitation, and every useful creature, before he gave him his being.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what condition did God create all things at first?","answer":"God made all things at first very good, And God saw every thing that he had made, and behold it was very good. All the evil which since hath come into the world, is either sin it self, which is the work of the devil and man, or the fruit and consequent of sin. God made man good and happy; man made himself sinful and miserable.","segments":[{"text":"God made all things at first very good, And God saw every thing that he had made, and behold it was very good.","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"All the evil which since hath come into the world, is either sin it self, which is the work of the devil and man, or the fruit and consequent of sin. God made man good and happy; man made himself sinful and miserable.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":10,"title":"How did God Create man?","part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"How did God Create man?","answer":"God Created man male and female, after his own image, in knowledge righteousness and holiness, with dominion over the creatures.","segments":[{"text":"God Created man male and female, after his own image, in knowledge righteousness and holiness, with dominion over the creatures.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why did God Create man male and female?","answer":"God created man, male and female for their mutual help, and for the propagation of mankind, And God said, It is not good, that the man should be alone, I will make a help meet for him. God created man male and female; and God blessed them, and said unto them, Be fruitful and multiply, and replenish the earth, and subdue it, &c.","segments":[{"text":"God created man, male and female for their mutual help, and for the propagation of mankind, And God said, It is not good, that the man should be alone, I will make a help meet for him.","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"God created man male and female; and God blessed them, and said unto them, Be fruitful and multiply, and replenish the earth, and subdue it, &c.","proofs":["Genesis 1:27–28"],"refs":[{"printed":"Genesis 1:27–28","osis":["Gen.1.27-Gen.1.28"]}],"note":null}],"items":[]},{"question":"What is meant by the image of God, after which man was at first created?","answer":"By the image of God we are to understand the similitude or likeness of God, And God said, Let us make man in our image, after our likeness.","segments":[{"text":"By the image of God we are to understand the similitude or likeness of God, And God said, Let us make man in our image, after our likeness.","proofs":["Genesis 1:26"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null}],"items":[]},{"question":"Wherein doth consist the image of God, which was put upon man in his first Creation?","answer":"1. Negatively, the image of God doth not consist in any outward visible resemblance of his body to God, as if God had any bodily shape. 2. Positively, the image of God doth consist in the inward resemblance of his Soul to God in knowledg, righteousness and holiness, Renewed in knowledg, after the image of him that created him. Put on the new man, which after God is created in righteousness and true holiness.","segments":[{"text":"1. Negatively, the image of God doth not consist in any outward visible resemblance of his body to God, as if God had any bodily shape. 2. Positively, the image of God doth consist in the inward resemblance of his Soul to God in knowledg, righteousness and holiness, Renewed in knowledg, after the image of him that created him.","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null},{"text":"Put on the new man, which after God is created in righteousness and true holiness.","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]},{"question":"What is included in this image of God, in knowledge, righteousness and holiness, as man had it at first?","answer":"The image of God in man at the first, doth include the universal and perfect rectitude of the whole soul; knowledge in his understanding, righteousness in his will, holiness in his affections.","segments":[{"text":"The image of God in man at the first, doth include the universal and perfect rectitude of the whole soul; knowledge in his understanding, righteousness in his will, holiness in his affections.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What knowledge had man when he was first created in his understanding?","answer":"Man had in his first creation the knowledge of God and his Law, and his Creatures, and all things which were necessary to make him happy.","segments":[{"text":"Man had in his first creation the knowledge of God and his Law, and his Creatures, and all things which were necessary to make him happy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What righteousness had man at first in his will?","answer":"Man had at first in his will a disposition, accompanied with an executive power to do every thing which was right, and to give that which was due both to God, and also to man, had there been any man besides himself.","segments":[{"text":"Man had at first in his will a disposition, accompanied with an executive power to do every thing which was right, and to give that which was due both to God, and also to man, had there been any man besides himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What holiness had man at first in his affections?","answer":"Mans affections at first were holy and pure, free from all sin and defilement, free from all disorder and distemper; they were placed upon the most holy, high and noble objects: Man at first had true and chief love to God, his desires were chiefly after him, and his delight was chiefly in him, and no creatures in the world had too great a share. As for grief and shame, and the like affections, though they were in man radically, yet they were not in man actively, so as to put forth any acts until he had committed the first sin, then he began to mourn and be ashamed","segments":[{"text":"Mans affections at first were holy and pure, free from all sin and defilement, free from all disorder and distemper; they were placed upon the most holy, high and noble objects: Man at first had true and chief love to God, his desires were chiefly after him, and his delight was chiefly in him, and no creatures in the world had too great a share. As for grief and shame, and the like affections, though they were in man radically, yet they were not in man actively, so as to put forth any acts until he had committed the first sin, then he began to mourn and be ashamed","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What dominion had man at his first creation?","answer":"Man had dominion not only over himself, and his own affections; but he had also dominion over the inferior creatures, the fish, and the fowls, and the beasts; many of which, since mans disobedience to the command of God, are become disobedient to the command of men, God said unto them, Have dominion over the Fish of the Sea, over the Fowl of the Air, and over every Creature which moveth upon the Earth.","segments":[{"text":"Man had dominion not only over himself, and his own affections; but he had also dominion over the inferior creatures, the fish, and the fowls, and the beasts; many of which, since mans disobedience to the command of God, are become disobedient to the command of men, God said unto them, Have dominion over the Fish of the Sea, over the Fowl of the Air, and over every Creature which moveth upon the Earth.","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null}],"items":[]}]}],"text":null},{"number":11,"title":"What are Gods works of Providence?","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What are Gods works of Providence?","answer":"Gods works of Providence are his most holy, wise, and powerful Preserving and Governing all his Creatures, and all their Actions.","segments":[{"text":"Gods works of Providence are his most holy, wise, and powerful Preserving and Governing all his Creatures, and all their Actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the parts of Gods Providence?","answer":"The parts of Gods Providence are, 1. His preservation of thing, O Lord, thou preservest man and beast. 2. His Government of things, Thou shalt govern the Nations on the Earth.","segments":[{"text":"The parts of Gods Providence are, 1. His preservation of thing, O Lord, thou preservest man and beast.","proofs":["Psalm 36:6"],"refs":[{"printed":"Psalm 36:6","osis":["Ps.36.6"]}],"note":null},{"text":"2. His Government of things, Thou shalt govern the Nations on the Earth.","proofs":["Psalm 67:4"],"refs":[{"printed":"Psalm 67:4","osis":["Ps.67.4"]}],"note":null}],"items":[]},{"question":"What is it for God to preserve things?","answer":"God preserveth things, 1. When he continueth and upholdeth them in their beings, O Lord, thy Word is setled in Heaven; thou hast established the Earth, and it abideth: they continue this day according to thine Ordinance. 2. When he maketh provision of things needful for their preservation, The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing,","segments":[{"text":"God preserveth things, 1. When he continueth and upholdeth them in their beings, O Lord, thy Word is setled in Heaven; thou hast established the Earth, and it abideth: they continue this day according to thine Ordinance.","proofs":["Psalm 119:89–91"],"refs":[{"printed":"Psalm 119:89–91","osis":["Ps.119.89-Ps.119.91"]}],"note":null},{"text":"2. When he maketh provision of things needful for their preservation, The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing,","proofs":["Psalm 145:15–16"],"refs":[{"printed":"Psalm 145:15–16","osis":["Ps.145.15-Ps.145.16"]}],"note":null}],"items":[]},{"question":"What is it for God to govern things?","answer":"God governeth things when he ruleth over them, disposeth and directeth them to his, and their end, He ruleth by his power for ever, his eyes behold the Nations, let not the rebellious exalt themselves. A mans heart deviseth his way, but the Lord directeth his steps.","segments":[{"text":"God governeth things when he ruleth over them, disposeth and directeth them to his, and their end, He ruleth by his power for ever, his eyes behold the Nations, let not the rebellious exalt themselves.","proofs":["Psalm 66:7"],"refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]}],"note":null},{"text":"A mans heart deviseth his way, but the Lord directeth his steps.","proofs":["Proverbs 16:9"],"refs":[{"printed":"Proverbs 16:9","osis":["Prov.16.9"]}],"note":null}],"items":[]},{"question":"What is the subject of God providence?","answer":"The subject of Gods providence is, 1. All his creatures, especially his children, Upholding all things by the word of his power. His Kingdom ruleth over all. One Sparow falleth not to the ground without your Father: ye are of more value than many Sparrows. Behold the Fowls of the air, they sow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them: are not ye much better than they? Consider the Lillies of the field how they grow, they toyl not, neither do they spin; and if God cloath the grass of the field, shall he not much more cloath you? 2. All the actions of his creatures. 1. All natural actions, In him we live and move. 2. All morally good actions, Without me ye can do nothing, that is, nothing that is good. 3. All casual actions, He that smiteth a Man that he die, and lie not in wait, but God deliver him into his hand. I will appoint thee a place whither he shall flee. 4. All morally evil actions, or sins.","segments":[{"text":"The subject of Gods providence is, 1. All his creatures, especially his children, Upholding all things by the word of his power.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"His Kingdom ruleth over all.","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null},{"text":"One Sparow falleth not to the ground without your Father: ye are of more value than many Sparrows.","proofs":["Matthew 10:29, 31"],"refs":[{"printed":"Matthew 10:29, 31","osis":["Matt.10.29","Matt.10.31"]}],"note":null},{"text":"Behold the Fowls of the air, they sow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them: are not ye much better than they? Consider the Lillies of the field how they grow, they toyl not, neither do they spin; and if God cloath the grass of the field, shall he not much more cloath you?","proofs":["Matthew 6:26, 28, 30"],"refs":[{"printed":"Matthew 6:26, 28, 30","osis":["Matt.6.26","Matt.6.28","Matt.6.30"]}],"note":null},{"text":"2. All the actions of his creatures. 1. All natural actions, In him we live and move.","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null},{"text":"2. All morally good actions, Without me ye can do nothing,","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"that is, nothing that is good. 3. All casual actions, He that smiteth a Man that he die, and lie not in wait, but God deliver him into his hand. I will appoint thee a place whither he shall flee.","proofs":["Exodus 21:12–13"],"refs":[{"printed":"Exodus 21:12–13","osis":["Exod.21.12-Exod.21.13"]}],"note":null},{"text":"4. All morally evil actions, or sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth Gods providence reach sinful actions?","answer":"1. God doth permit men to sin, Who in time past suffered all Nations to walk in their own ways. These things hast thou done, and I kept silence. 2. God doth limit and restrain men in their sins, The remainder of wrath shalt thou restrain. Because thy rage against me is come up into my ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back, &c. 3. God doth direct and dispose Mens sins to good ends, beyond their own intentions, O Assyrian Rod of mine anger, I will send him against an hypocritical Nation, namely, to chastise it for their sins; howbeit, he meaneth not so, neither doth his heart think so, &c. But as for you, ye thought evil against me, but God meant it unto good, to save much people alive.","segments":[{"text":"1. God doth permit men to sin, Who in time past suffered all Nations to walk in their own ways.","proofs":["Acts 14:16"],"refs":[{"printed":"Acts 14:16","osis":["Acts.14.16"]}],"note":null},{"text":"These things hast thou done, and I kept silence.","proofs":["Psalm 50:21"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null},{"text":"2. God doth limit and restrain men in their sins, The remainder of wrath shalt thou restrain.","proofs":["Psalm 76:10"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null},{"text":"Because thy rage against me is come up into my ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back, &c.","proofs":["2 Kings 19:28"],"refs":[{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]}],"note":null},{"text":"3. God doth direct and dispose Mens sins to good ends, beyond their own intentions, O Assyrian Rod of mine anger, I will send him against an hypocritical Nation, namely, to chastise it for their sins; howbeit, he meaneth not so, neither doth his heart think so, &c.","proofs":["Isaiah 10:5–7"],"refs":[{"printed":"Isaiah 10:5–7","osis":["Isa.10.5-Isa.10.7"]}],"note":null},{"text":"But as for you, ye thought evil against me, but God meant it unto good, to save much people alive.","proofs":["Genesis 50:20"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]}],"note":null}],"items":[]},{"question":"What are the properties of Gods providence?","answer":"1. Gods providence is most holy, The Lord is righteous in all his ways, and holy in all his works. 2. Gods providence is most wise, O Lord, how manifold are thy works! speaking of the works of providence, as well as creation, in wisdom hast thou made them all. 3. Gods providence is most powerful, He doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his hand, He ruleth by his power for ever.","segments":[{"text":"1. Gods providence is most holy, The Lord is righteous in all his ways, and holy in all his works.","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null},{"text":"2. Gods providence is most wise, O Lord, how manifold are thy works! speaking of the works of providence, as well as creation, in wisdom hast thou made them all.","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null},{"text":"3. Gods providence is most powerful, He doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his hand,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null},{"text":"He ruleth by his power for ever.","proofs":["Psalm 66:7"],"refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]}],"note":null}],"items":[]}]}],"text":null},{"number":12,"title":"What special act of providence did God exercise towards Man, in the estate wherein he was Created?","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"What special act of providence did God exercise towards Man, in the estate wherein he was Created?","answer":"When God had created Man, he entred into a Covenant of Life with him, upon condition of perfect obedience; forbidding him to eat of the Tree of knowledge of good and evil, upon pain of death.","segments":[{"text":"When God had created Man, he entred into a Covenant of Life with him, upon condition of perfect obedience; forbidding him to eat of the Tree of knowledge of good and evil, upon pain of death.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is a Covenant?","answer":"A Covenant is a mutual agreement and engagement between two or more parties to give or do something.","segments":[{"text":"A Covenant is a mutual agreement and engagement between two or more parties to give or do something.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Gods Covenant with man?","answer":"Gods Covenant with man, is his engagement, by promise of giving something, with a stipulation or requiring something to be done on mans part.","segments":[{"text":"Gods Covenant with man, is his engagement, by promise of giving something, with a stipulation or requiring something to be done on mans part.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Covenants hath God made with man?","answer":"There are two Covenants which God hath made with man. 1. A Covenant of works. 2. A Covenant of grace.","segments":[{"text":"There are two Covenants which God hath made with man. 1. A Covenant of works. 2. A Covenant of grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When did God enter into a Covenant of works with men?","answer":"God did enter into a Covenant of works with man immediately after his Creation, when he was yet in a state of innocency, and had committed no sin.","segments":[{"text":"God did enter into a Covenant of works with man immediately after his Creation, when he was yet in a state of innocency, and had committed no sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the promise of the Covenant of works, which God made with man?","answer":"The promise of the Covenant of works, was a promise of Life, for God’s threatning Death upon mans disobedience, implieth his promise of life upon mans obedience.","segments":[{"text":"The promise of the Covenant of works, was a promise of Life, for God’s threatning Death upon mans disobedience,","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null},{"text":"implieth his promise of life upon mans obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Life was it that God promised to man in the Covenant of works?","answer":"The Life that God promised to man in the Covenant of works, was the continuance of Natural & Spiritual Life, and the Donation of Eternal Life.","segments":[{"text":"The Life that God promised to man in the Covenant of works, was the continuance of Natural & Spiritual Life, and the Donation of Eternal Life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth Natural, Spiritual, and Eternal Life consist?","answer":"1. Natural Life, doth consist in the Union of the Soul and Body. 2. Spiritual Life, doth consist in the Union of God and the Soul. 3. Eternal Life, doth consist in the Perfect, Immutable and Eternal Happiness, both of Soul and Body, through a perfect likeness unto, and an immediate Vision and Fruition of God the chief good.","segments":[{"text":"1. Natural Life, doth consist in the Union of the Soul and Body. 2. Spiritual Life, doth consist in the Union of God and the Soul. 3. Eternal Life, doth consist in the Perfect, Immutable and Eternal Happiness, both of Soul and Body, through a perfect likeness unto, and an immediate Vision and Fruition of God the chief good.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the condition of the first Covenant, and that which God required on mans part, in the Covenant of works?","answer":"The condition of, and that required by God on mans part in, the Covenant of works, was perfect obedience, The Law is not of Faith, but the man that doth them shall live by them, compared with the 10. verse, As many as are of the works of the Law, are under the Curse, for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.","segments":[{"text":"The condition of, and that required by God on mans part in, the Covenant of works, was perfect obedience, The Law is not of Faith, but the man that doth them shall live by them,","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":null},{"text":"compared with the 10. verse, As many as are of the works of the Law, are under the Curse, for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[]},{"question":"In what respect was this Obedience (required of man in the first Covenant) to be perfect?","answer":"The Obedience required of man in the first Covenant, was to be perfect. 1. In respect of the matter of it, all the powers and faculties of the Soul, all the parts and members of the Body were to be imployed in Gods service, and made use of as Instruments of Righteousness. 3. It was to be perfect in respect of the Principle, namely, habitual Righteousness, and natural disposition and inclination, to do any thing God required, without any indisposition or reluctance, as the Angels do obey in Heaven. 4. It was to be perfect in respect of the End, which was chiefly to be Gods glory swaying in all actions. 5. It was to be perfect in respect of the manner, it was to be with perfect love and delight, and exactly with all the circumstances required in obedience. 6. It was to be perfect in respect of the Time, it was to be constant and perpetual.","segments":[{"text":"The Obedience required of man in the first Covenant, was to be perfect. 1. In respect of the matter of it, all the powers and faculties of the Soul, all the parts and members of the Body were to be imployed in Gods service, and made use of as Instruments of Righteousness. 3. It was to be perfect in respect of the Principle, namely, habitual Righteousness, and natural disposition and inclination, to do any thing God required, without any indisposition or reluctance, as the Angels do obey in Heaven. 4. It was to be perfect in respect of the End, which was chiefly to be Gods glory swaying in all actions. 5. It was to be perfect in respect of the manner, it was to be with perfect love and delight, and exactly with all the circumstances required in obedience. 6. It was to be perfect in respect of the Time, it was to be constant and perpetual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Prohibition, or the thing forbidden in the Covenant of works?","answer":"The thing forbidden in the Covenant of works, is the eating the Tree of Knowledge of Good and Evil, And the Lord God commanded, saying, Of every Tree of the Garden thou mayest freely eat, but of the Tree of the Knowledge of Good and Evil thou shalt not eat of it.","segments":[{"text":"The thing forbidden in the Covenant of works, is the eating the Tree of Knowledge of Good and Evil, And the Lord God commanded, saying, Of every Tree of the Garden thou mayest freely eat, but of the Tree of the Knowledge of Good and Evil thou shalt not eat of it.","proofs":["Genesis 2:16–17"],"refs":[{"printed":"Genesis 2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":null}],"items":[]},{"question":"Why was this Tree called the Tree of the Knowledge of Good and Evil?","answer":"Because man, by eating the Fruit of this Tree, did know experimentally what good he had fallen from, and had lost, namely, the Image and Favour of God; and what evil he was fallen into, namely, the evil of Sin and Misery.","segments":[{"text":"Because man, by eating the Fruit of this Tree, did know experimentally what good he had fallen from, and had lost, namely, the Image and Favour of God; and what evil he was fallen into, namely, the evil of Sin and Misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the Penalty or Punishment threatned upon the breach of the Covenant of works?","answer":"The punishment threatned upon the breach of the Covenant of works, was Death, In the day thou eatest thereof, thou shalt surely die. The wages of Sin is Death.","segments":[{"text":"The punishment threatned upon the breach of the Covenant of works, was Death, In the day thou eatest thereof, thou shalt surely die.","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null},{"text":"The wages of Sin is Death.","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"items":[]},{"question":"What Death was it, that God threatned as the punishment of Sin?","answer":"The Death which God threatned as the Punishment of mans Sin, was Temporal death, Spiritual death, and Eternal death.","segments":[{"text":"The Death which God threatned as the Punishment of mans Sin, was Temporal death, Spiritual death, and Eternal death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth Temporal, Spiritual, and Eternal death consist?","answer":"1. Temporal death doth consist in the separation of the Soul from the Body; this man was liable unto, in the day that he did eat of the forbidden Fruit, and not before. 2. Spiritual death doth consist in the separation of the Soul from God, and loss of Gods Image, this death seised upon man in the moment of his first Sin. 3. Eternal death doth consist in the exclusion of man from the comfortable and beatifical presence of God in Glory for ever, together with the immediate Impressions of Gods Wrath, effecting most horrible anguish in the Soul, and in the extreme Tortures in every part of the Body eternally in Hell.","segments":[{"text":"1. Temporal death doth consist in the separation of the Soul from the Body; this man was liable unto, in the day that he did eat of the forbidden Fruit, and not before. 2. Spiritual death doth consist in the separation of the Soul from God, and loss of Gods Image, this death seised upon man in the moment of his first Sin. 3. Eternal death doth consist in the exclusion of man from the comfortable and beatifical presence of God in Glory for ever, together with the immediate Impressions of Gods Wrath, effecting most horrible anguish in the Soul, and in the extreme Tortures in every part of the Body eternally in Hell.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":13,"title":"Did our first Parents continue in the state wherein they were Created?","part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Did our first Parents continue in the state wherein they were Created?","answer":"Our first Parents, being left to the freedom of their own Will, fell from the state wherein they were Created, by Sinning against God.","segments":[{"text":"Our first Parents, being left to the freedom of their own Will, fell from the state wherein they were Created, by Sinning against God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the Freedom of the Will?","answer":"By the Freedom of the Will, is meant a Liberty in the Will of its own accord to choose or refuse, to do or not to do, to do this, or to do that without any constraint or force from any one","segments":[{"text":"By the Freedom of the Will, is meant a Liberty in the Will of its own accord to choose or refuse, to do or not to do, to do this, or to do that without any constraint or force from any one","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways may the Will be said to be Free?","answer":"The Will may be said to be free three ways 1. When the will is free only to good; when the will is not compelled or forced, but freely chooseth only such things as are good: thus the will of God (to speak after the manner of men) is free only to good, he can neither do, nor will any thing that is evil: such also is the freedom of the wills of Angels, and such will be the freedom of the wills of all the glorified Saints in Heaven; there neither is, nor will be any inclination of the will unto any evil thing for ever, and yet good will be of free choice. 2. The will may be said to be free only unto evil, when the will is not constrained, but freely chooseth such things as are evil and sinful: thus the will of the Devil is free only unto sin; and thus the wills of all the children of men in the world, whilst in a state of nature, are free only unto sin. 3. The will may be said to be free both unto good and evil, when it sometimes chooseth that which is good, sometimes chooseth that which is evil; such is the freedom of the wills of all regenerate persons, who have in some measure recovered the Image of God; they choose good freely through a principle of grace wrought in them by the spirit; yet through the remainder of corruption, at sometimes their wills are inclined to that which is sinful.","segments":[{"text":"The Will may be said to be free three ways 1. When the will is free only to good; when the will is not compelled or forced, but freely chooseth only such things as are good: thus the will of God (to speak after the manner of men) is free only to good, he can neither do, nor will any thing that is evil: such also is the freedom of the wills of Angels, and such will be the freedom of the wills of all the glorified Saints in Heaven; there neither is, nor will be any inclination of the will unto any evil thing for ever, and yet good will be of free choice. 2. The will may be said to be free only unto evil, when the will is not constrained, but freely chooseth such things as are evil and sinful: thus the will of the Devil is free only unto sin; and thus the wills of all the children of men in the world, whilst in a state of nature, are free only unto sin. 3. The will may be said to be free both unto good and evil, when it sometimes chooseth that which is good, sometimes chooseth that which is evil; such is the freedom of the wills of all regenerate persons, who have in some measure recovered the Image of God; they choose good freely through a principle of grace wrought in them by the spirit; yet through the remainder of corruption, at sometimes their wills are inclined to that which is sinful.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What freedom of will had man at his first Creation?","answer":"The freedom of will which man had at his first Creation was a freedom both to good and evil, though the natural inclination and disposition of his will was only to good; yet being made mutable or changeable, through temptations it might be altered and become inclinable unto evil.","segments":[{"text":"The freedom of will which man had at his first Creation was a freedom both to good and evil, though the natural inclination and disposition of his will was only to good; yet being made mutable or changeable, through temptations it might be altered and become inclinable unto evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How were our first Parents left to the freedom of their own wills?","answer":"Our first Parents were left by God to the freedom of their own wills, when God with-held that further grace (which he was no way bound to give unto them) which would have strengthned them against the temptation, and preserved them from falling into sin.","segments":[{"text":"Our first Parents were left by God to the freedom of their own wills, when God with-held that further grace (which he was no way bound to give unto them) which would have strengthned them against the temptation, and preserved them from falling into sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did our first Parents fall, when they were left to the freedom if their own wills?","answer":"Our first Parents being left to the freedom of their own wills, through the temptation of the Devil, who spake unto them in the Serpent, through the desirableness of the fruit of the forbidden Tree to their sensual appetite, and through the desirableness of being made wise, and like unto God by eating thereof, unto their rational appetite, and through the hopes of escaping the punishment of death threatned by God, they did venture against the express command of God to eat of this Tree, the Woman being first beguiled and perverted by the Devil, did eat, and then the Man being perswaded by his Wife, and the Devil too, did eat also, And the Serpent said unto the Woman, ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods, knowing good and evil. And when the Woman saw that the Tree was good for food, and that it was pleasant to the eyes, and a Tree to be desired to make one wise, shee took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat. The Serpent beguiled Eve through his subtilty. The Woman being deceived was in the transgression.","segments":[{"text":"Our first Parents being left to the freedom of their own wills, through the temptation of the Devil, who spake unto them in the Serpent, through the desirableness of the fruit of the forbidden Tree to their sensual appetite, and through the desirableness of being made wise, and like unto God by eating thereof, unto their rational appetite, and through the hopes of escaping the punishment of death threatned by God, they did venture against the express command of God to eat of this Tree, the Woman being first beguiled and perverted by the Devil, did eat, and then the Man being perswaded by his Wife, and the Devil too, did eat also, And the Serpent said unto the Woman, ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods, knowing good and evil. And when the Woman saw that the Tree was good for food, and that it was pleasant to the eyes, and a Tree to be desired to make one wise, shee took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat.","proofs":["Genesis 3:4–6"],"refs":[{"printed":"Genesis 3:4–6","osis":["Gen.3.4-Gen.3.6"]}],"note":null},{"text":"The Serpent beguiled Eve through his subtilty.","proofs":["2 Corinthians 11:3"],"refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"The Woman being deceived was in the transgression.","proofs":["1 Timothy 2:14"],"refs":[{"printed":"1 Timothy 2:14","osis":["1Tim.2.14"]}],"note":null}],"items":[]},{"question":"What was the state in which our first Parents were created from whence they fell?","answer":"The state wherein our first Parents were created, and from whence they fell, was a state of innocency, Loe, only this have I found, that God made man upright, but they have sought out many inventions.","segments":[{"text":"The state wherein our first Parents were created, and from whence they fell, was a state of innocency, Loe, only this have I found, that God made man upright, but they have sought out many inventions.","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[]},{"question":"Whereby did our first Parents fall from the state wherein they were created?","answer":"Our first Parents fell from the state wherein they were created, by sinning against God.","segments":[{"text":"Our first Parents fell from the state wherein they were created, by sinning against God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":14,"title":"What is Sin?","part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sin?","answer":"Sin is any want of conformity unto, or transgression of the Law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of the Law of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the Law of God which Sin is a breach of?","answer":"By the Law of God is meant the Commandments, which God the Creator and Supream King and Law-giver hath layed upon all the Children of Men his Creatures and Subjects, as the Rule of their obedience.","segments":[{"text":"By the Law of God is meant the Commandments, which God the Creator and Supream King and Law-giver hath layed upon all the Children of Men his Creatures and Subjects, as the Rule of their obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is the Law of God to be found?","answer":"The Law of God in some part of it, and more darkly is to be found written upon the hearts of all Men, but most plainly and fully it is to be found written in the Word of God.","segments":[{"text":"The Law of God in some part of it, and more darkly is to be found written upon the hearts of all Men,","proofs":["Romans 2:15"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"note":null},{"text":"but most plainly and fully it is to be found written in the Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many kinds of Laws of God are there in the Word of God?","answer":"There is the Judicial Law, which concerned chiefly the Nation of the Jews, and in every respect doth not bind all other Nations. 2. There is the Ceremonial Law, which was in no part of it binding upon any, but for a time; namely, before the coming of Christ, who fulfilled this Law and abrogated it. 3. There is the Moral Law, written at first by God himself in Tables of Stone, which is a standing Rule of obedience unto the end of the World.","segments":[{"text":"There is the Judicial Law, which concerned chiefly the Nation of the Jews, and in every respect doth not bind all other Nations. 2. There is the Ceremonial Law, which was in no part of it binding upon any, but for a time; namely, before the coming of Christ, who fulfilled this Law and abrogated it. 3. There is the Moral Law, written at first by God himself in Tables of Stone, which is a standing Rule of obedience unto the end of the World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by want of Conformity to the Law of God?","answer":"By want of Conformity to Gods Law, is meant, both an unsutableness and disagreeablness to the Law, and a not Observation and not obedience to it.","segments":[{"text":"By want of Conformity to Gods Law, is meant, both an unsutableness and disagreeablness to the Law, and a not Observation and not obedience to it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Sins doth want of Conformity to the Law, include?","answer":"The Sins included in the want of Conformity to the Law of God, are, 1. Original Sin, and that natural Enmity in the heart against the Law of God, The Carnal mind is Enmity against God, and it is not subject to his Law, neither indeed can be. 2. All sins of Omission; the former is a want of Conformity of Heart, the latter, a want of Conformity of Life to Gods Law.","segments":[{"text":"The Sins included in the want of Conformity to the Law of God, are, 1. Original Sin, and that natural Enmity in the heart against the Law of God, The Carnal mind is Enmity against God, and it is not subject to his Law, neither indeed can be.","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"2. All sins of Omission; the former is a want of Conformity of Heart, the latter, a want of Conformity of Life to Gods Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to transgress the Law of God?","answer":"To transgress the Law, is to pass the bounds which are set in the Law.","segments":[{"text":"To transgress the Law, is to pass the bounds which are set in the Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the transgression of the Law is sin?","answer":"It doth appear from Whosoever committeth Sin, transgresseth the Law, for Sin is the transgression of the Law.","segments":[{"text":"It doth appear from Whosoever committeth Sin, transgresseth the Law, for Sin is the transgression of the Law.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"items":[]},{"question":"Is nothing a Sin then, but what is against Gods Law?","answer":"Nothing is a Sin but what God hath either expresly or by consequence forbidden in his Law.","segments":[{"text":"Nothing is a Sin but what God hath either expresly or by consequence forbidden in his Law.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":15,"title":"What was the Sin whereby our first Parents Fell from the state wherein they were first Created?","part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What was the Sin whereby our first Parents Fell from the state wherein they were first Created?","answer":"The Sin whereby our first Parents Fell from the state wherein they were Created, was their Eating the Forbidden Fruit.","segments":[{"text":"The Sin whereby our first Parents Fell from the state wherein they were Created, was their Eating the Forbidden Fruit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why did God forbid our first Parents to Eat of this Fruit?","answer":"Not because there was any Intrinsecal Evil in the Fruit of the forbidden Tree, it being as indifferent in it self to eat of this Tree as any other Tree in the Garden; but God did forbid them to eat of the Fruit of this Tree to try their Obedience.","segments":[{"text":"Not because there was any Intrinsecal Evil in the Fruit of the forbidden Tree, it being as indifferent in it self to eat of this Tree as any other Tree in the Garden; but God did forbid them to eat of the Fruit of this Tree to try their Obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Could this Sin of eating the forbidden Fruit be very heinous, when the thing in it self was indifferent?","answer":"1. Though the Eating the Fruit was indifferent in it self, yet when so expresly forbidden by God, it ceased to be indifferent, but was absolutely unlawful and a great Sin. 2. This Sin of Eating the Forbidden Fruit was such a Sin, as included many other Sins, as it was circumstantiated.","segments":[{"text":"1. Though the Eating the Fruit was indifferent in it self, yet when so expresly forbidden by God, it ceased to be indifferent, but was absolutely unlawful and a great Sin. 2. This Sin of Eating the Forbidden Fruit was such a Sin, as included many other Sins, as it was circumstantiated.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Sins did the Eating the Forbidden Fruit include?","answer":"The Sins included in our first Parents eating the Forbidden Fruit, were 1. Rebellion against God their Soveraign, who had expresly forbidden them to eat of this Tree. 2. Treason, in conspiring with the Devil, Gods Enemy, against God. 3. Ambition, in aspiring to a higher state, namely, to be as God. 4. Luxury, in indulging so much to please the sense of Taste, which did inordinately desire this Fruit. 5. Ingratitude to God, who had given them leave to Eat of any Tree of the Garden besides. 6. Unbelief, in not giving credit to the threatning of Death, but believing the Devil, who said, They should not Die; rather than God, who told them, They should surely Die, did they eat of this Fruit. 7. Murder, in bringing Death, by this Sin, upon themselves, and all their Posterity: These, and many other sins, were included in this sin of our first Parents Eating of the Forbidden Fruit, which did render it exceeding heinous in the sight of God.","segments":[{"text":"The Sins included in our first Parents eating the Forbidden Fruit, were 1. Rebellion against God their Soveraign, who had expresly forbidden them to eat of this Tree. 2. Treason, in conspiring with the Devil, Gods Enemy, against God. 3. Ambition, in aspiring to a higher state, namely, to be as God. 4. Luxury, in indulging so much to please the sense of Taste, which did inordinately desire this Fruit. 5. Ingratitude to God, who had given them leave to Eat of any Tree of the Garden besides. 6. Unbelief, in not giving credit to the threatning of Death, but believing the Devil, who said, They should not Die; rather than God, who told them, They should surely Die, did they eat of this Fruit. 7. Murder, in bringing Death, by this Sin, upon themselves, and all their Posterity: These, and many other sins, were included in this sin of our first Parents Eating of the Forbidden Fruit, which did render it exceeding heinous in the sight of God.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":16,"title":"Did all Mankind fall in Adams first Transgression?","part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did all Mankind fall in Adams first Transgression?","answer":"The Covenant being made with Adam, not only for himself, but for his Posterity; all Mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.","segments":[{"text":"The Covenant being made with Adam, not only for himself, but for his Posterity; all Mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did all mankind, without any exception, fall in Adam’s first transgression?","answer":"No; for our Lord Jesus Christ, who was one of Adam’s Posterity, did not fall with Adam, but was perfectly free, both from Original and Actual Sin, Such a High Priest became us, who was holy, harmless, undefiled, separate from sinners. Who did no sin.","segments":[{"text":"No; for our Lord Jesus Christ, who was one of Adam’s Posterity, did not fall with Adam, but was perfectly free, both from Original and Actual Sin, Such a High Priest became us, who was holy, harmless, undefiled, separate from sinners.","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"Who did no sin.","proofs":["1 Peter 2:22"],"refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"note":null}],"items":[]},{"question":"How was it, that the Lord Jesus Christ escaped the Fall with Adam?","answer":"Because our Lord Jesus descended from Adam by extraordinary generation, being born of a Virgin, Now the birth of Christ was on this wise, when as his Mother Mary was Espoused to Joseph (before they came together) she was found with Child of the Holy Ghost.","segments":[{"text":"Because our Lord Jesus descended from Adam by extraordinary generation, being born of a Virgin, Now the birth of Christ was on this wise, when as his Mother Mary was Espoused to Joseph (before they came together) she was found with Child of the Holy Ghost.","proofs":["Matthew 1:18"],"refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"note":null}],"items":[]},{"question":"Did all the Posterity of Adam besides Christ, fall in his first Sin?","answer":"All the Posterity of Adam, besides Christ descending from him by ordinary generation, did fall in his first sin, By one man sin entered into the World, and death by sin; and so death passed upon all, for that all have sinned.","segments":[{"text":"All the Posterity of Adam, besides Christ descending from him by ordinary generation, did fall in his first sin, By one man sin entered into the World, and death by sin; and so death passed upon all, for that all have sinned.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]},{"question":"How could all the Posterity of Adam being then unborn, fall in his sin?","answer":"All the Posterity of Adam were in him before they were born, and so they sinned in him and fell with him, As in Adam all die; so in Christ shall all be made alive.","segments":[{"text":"All the Posterity of Adam were in him before they were born, and so they sinned in him and fell with him, As in Adam all die; so in Christ shall all be made alive.","proofs":["1 Corinthians 15:22"],"refs":[{"printed":"1 Corinthians 15:22","osis":["1Cor.15.22"]}],"note":null}],"items":[]},{"question":"How were all Adams Posterity in him when he first sinned?","answer":"1. They were in him virtually, they were in his Loyns, and as Levi is said to pay Tythes in Abraham, when only in his Loyns, So Adams Posterity sinned in his Loyns. 2. They were in him representatively; Adam was the common head and representative of all Mankind.","segments":[{"text":"1. They were in him virtually, they were in his Loyns, and as Levi is said to pay Tythes in Abraham, when only in his Loyns,","proofs":["Hebrews 7:9"],"refs":[{"printed":"Hebrews 7:9","osis":["Heb.7.9"]}],"note":null},{"text":"So Adams Posterity sinned in his Loyns. 2. They were in him representatively; Adam was the common head and representative of all Mankind.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What reason is there, that the Posterity of Adam should fall with Adam their representative?","answer":"Because the Covenant of Works, wherein Life was promised upon condition of Obedience was made with Adam, not only for himself, but also for his Posterity; therefore, as if Adam had stood, all his Posterity had stood with him: So Adam falling, they all fell with him.","segments":[{"text":"Because the Covenant of Works, wherein Life was promised upon condition of Obedience was made with Adam, not only for himself, but also for his Posterity; therefore, as if Adam had stood, all his Posterity had stood with him: So Adam falling, they all fell with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How could Adam be the representative of all his Posterity, when they were none of them in being, to make choice of him for their representative?","answer":"1. It was more fit Adam should be the Representative of his Posterity than any else, being the Father of them all. 2. Though they did not choose him for their Representative, yet God did choose him, and God made as good a choice for them, as they could have made for themselves.","segments":[{"text":"1. It was more fit Adam should be the Representative of his Posterity than any else, being the Father of them all. 2. Though they did not choose him for their Representative, yet God did choose him, and God made as good a choice for them, as they could have made for themselves.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":17,"title":"Into what estate did the Fall bring Mankind?","part":null,"questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Into what estate did the Fall bring Mankind?","answer":"The Fall brought Mankind into an estate of Sin and Misery.","segments":[{"text":"The Fall brought Mankind into an estate of Sin and Misery.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":18,"title":"Wherein consists the sinfulness of the estate whereinto man Fell?","part":null,"questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists the sinfulness of the estate whereinto man Fell?","answer":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adams first sin, the want of Original Righteousness, and the corruption of his whole nature, which is commonly called Original Sin, together with all Actual Transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in the guilt of Adams first sin, the want of Original Righteousness, and the corruption of his whole nature, which is commonly called Original Sin, together with all Actual Transgressions which proceed from it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of sin are there which denote the sinfulness of the estate of man by the Fall?","answer":"There are two sorts of Sin, namely, Original Sin, and Actual Sin.","segments":[{"text":"There are two sorts of Sin, namely, Original Sin, and Actual Sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth Original Sin consist?","answer":"Original Sin doth consist in three things: 1. In the Guilt of Adams first Sin. 2. In the want of Original Righteousness. 3. In the corruption of the whole Nature.","segments":[{"text":"Original Sin doth consist in three things: 1. In the Guilt of Adams first Sin. 2. In the want of Original Righteousness. 3. In the corruption of the whole Nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are all the Children of Men guilty of Adams first Sin?","answer":"All the Children of Men are guilty of Adams first Sin by Imputation, as the Righteousness of Christ, the second Adam, is Imputed unto all the Spiritual Seed; namely, to all Believers: So the Sin of the first Adam is Imputed to all the Natural Seed which came forth of his Loyns, As by one mans Disobedience many were made Sinners, so by the Obedience of one shall many be made Righteous.","segments":[{"text":"All the Children of Men are guilty of Adams first Sin by Imputation, as the Righteousness of Christ, the second Adam, is Imputed unto all the Spiritual Seed; namely, to all Believers: So the Sin of the first Adam is Imputed to all the Natural Seed which came forth of his Loyns, As by one mans Disobedience many were made Sinners, so by the Obedience of one shall many be made Righteous.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"What is included in the want of Original Righteousness?","answer":"The want of Original Righteousness doth include: 1. Want of true Spiritual Knowledge in the mind, The Natural man receiveth not the Things of the Spirit of God, neither can he know them, because they are Spiritually discerned. 2. Want of Inclination and Power to Good, and want of all Spiritual Affections in the Will and Heart, In me (that is in my Flesh) dwelleth no good thing, and how to perform that which is good, I find not.","segments":[{"text":"The want of Original Righteousness doth include: 1. Want of true Spiritual Knowledge in the mind, The Natural man receiveth not the Things of the Spirit of God, neither can he know them, because they are Spiritually discerned.","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"2. Want of Inclination and Power to Good, and want of all Spiritual Affections in the Will and Heart, In me (that is in my Flesh) dwelleth no good thing, and how to perform that which is good, I find not.","proofs":["Romans 7:18"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"note":null}],"items":[]},{"question":"Is the want of Original Righteousness a Sin?","answer":"Yes; because it is a want of conformity to the Law of God, which requireth Original and Habitual Righteousness, as well as Actual.","segments":[{"text":"Yes; because it is a want of conformity to the Law of God, which requireth Original and Habitual Righteousness, as well as Actual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If God with-hold this Original Righteousness, is not he the Author of Sin?","answer":"No: because though man be bound to have it, yet God is not bound to restore it when man hath lost it; and it is not a Sin, but a Punishment of the first Sin, as God doth with-hold it.","segments":[{"text":"No: because though man be bound to have it, yet God is not bound to restore it when man hath lost it; and it is not a Sin, but a Punishment of the first Sin, as God doth with-hold it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How could the Souls of Adams Posterity, not yet Created, nor having Relation to Adam, be justly deprived of Original Righteousness?","answer":"The Souls of Adams Posterity never had a Being without Relation to Adam, they being Created in the Infusion and Conjunction of them to their body, and, through their Relation to the common Head, partake justly of the common punishment.","segments":[{"text":"The Souls of Adams Posterity never had a Being without Relation to Adam, they being Created in the Infusion and Conjunction of them to their body, and, through their Relation to the common Head, partake justly of the common punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth consist the Corruption of the whole Nature of Man?","answer":"The Corruption of the Nature of Man doth consist in the Universal Depravation which is in every part of Man since the Fall. 1. In the Darkness and Defilement of the mind, Ye were sometimes Darkness, but now are ye Light in the Lord. And, The Minds and Consciences of the Unbelieving are defiled. 2. In the Crookedness and Enmity of the heart and will against God and his Law, The Carnal mind (that is the Carnal heart) is Enmity against God, and is not subject to the Law of God neither indeed can be. As also in the Inclination of the heart unto Sin, and the worst of Sins, there being the Seed of all manner of Sins in the Heart, as it is Corrupted with Original Sin, Out of the Heart proceed Evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-Witness, Blasphemies. 3. In the Disorder and Distemper of the Affections, all of them being naturally set upon wrong Objects through this inherent Corruption. 4. The Members also of the Body are Infected, being ready Weapons and Instruments of Unrighteousness,","segments":[{"text":"The Corruption of the Nature of Man doth consist in the Universal Depravation which is in every part of Man since the Fall. 1. In the Darkness and Defilement of the mind, Ye were sometimes Darkness, but now are ye Light in the Lord.","proofs":["Ephesians 5:8"],"refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"note":null},{"text":"And, The Minds and Consciences of the Unbelieving are defiled.","proofs":["Titus 1:15"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"note":null},{"text":"2. In the Crookedness and Enmity of the heart and will against God and his Law, The Carnal mind (that is the Carnal heart) is Enmity against God, and is not subject to the Law of God neither indeed can be.","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"As also in the Inclination of the heart unto Sin, and the worst of Sins, there being the Seed of all manner of Sins in the Heart, as it is Corrupted with Original Sin, Out of the Heart proceed Evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-Witness, Blasphemies.","proofs":["Matthew 15:19"],"refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null},{"text":"3. In the Disorder and Distemper of the Affections, all of them being naturally set upon wrong Objects through this inherent Corruption. 4. The Members also of the Body are Infected, being ready Weapons and Instruments of Unrighteousness,","proofs":["Romans 6:13"],"refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]}],"note":null}],"items":[]},{"question":"How is the Corruption of Nature conveyed then to all Children of Men?","answer":"1. It is not from God, who is the Author of all Good, but of no Evil; for though he with-hold Original Righteousness, yet he doth not infuse Original Corruption. 2. It is conveyed by natural Generation: in the Union and Conjunction of Soul and Body, the Soul being destitute or void of Original Righteousness, is Infected with this Corruption; as Liquor is tainted, which is put into a tainted Vessel: but the way of its conveyance is one of the most difficult things in Divinity to understand.","segments":[{"text":"1. It is not from God, who is the Author of all Good, but of no Evil; for though he with-hold Original Righteousness, yet he doth not infuse Original Corruption. 2. It is conveyed by natural Generation: in the Union and Conjunction of Soul and Body, the Soul being destitute or void of Original Righteousness, is Infected with this Corruption; as Liquor is tainted, which is put into a tainted Vessel: but the way of its conveyance is one of the most difficult things in Divinity to understand.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Have we reason to deny this Original Corruption, because we have not reason clearly to understand the way of its conveyance?","answer":"No. Because the Scripture doth assert, that our Natures since the Fall are corrupted, Adam (though made after the Likeness of God) Begat a Son after his own Likeness, that is, with a Corrupt Nature, That which is born of the Flesh, is Flesh. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me; You hath he quickned, who were dead in Trespasses and Sins. 2. Experience doth tell us, that in every one there is a Natural antipathy to Good, and proness to Evil: therefore, as when a mans house is on Fire, it is greater Wisdom to endeavour to quench it, than to enquire how it was set on Fire: so it is greater Wisdom to endeavour the Removal of this Natural Corruption, than to enquire how it was Conveyed.","segments":[{"text":"No. Because the Scripture doth assert, that our Natures since the Fall are corrupted, Adam (though made after the Likeness of God) Begat a Son after his own Likeness, that is, with a Corrupt Nature,","proofs":["Genesis 5:3"],"refs":[{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null},{"text":"That which is born of the Flesh, is Flesh.","proofs":["John 3:6"],"refs":[{"printed":"John 3:6","osis":["John.3.6"]}],"note":null},{"text":"Behold I was shapen in Iniquity, and in Sin did my Mother conceive me;","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"You hath he quickned, who were dead in Trespasses and Sins.","proofs":["Ephesians 2:1"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null},{"text":"2. Experience doth tell us, that in every one there is a Natural antipathy to Good, and proness to Evil: therefore, as when a mans house is on Fire, it is greater Wisdom to endeavour to quench it, than to enquire how it was set on Fire: so it is greater Wisdom to endeavour the Removal of this Natural Corruption, than to enquire how it was Conveyed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not Sanctified Parents beget Children without Natural Corruption?","answer":"No, because Parents that are Sanctified are Sanctified but in part, their Nature remaining in part Corrupted: and they beget Children according to their Nature, and not according to their Grace; as the winnowed Corn that is sown, groweth up with Husks upon it; or as the Circumcised Jews did beget Uncircumcised Children in the flesh as well as the heart.","segments":[{"text":"No, because Parents that are Sanctified are Sanctified but in part, their Nature remaining in part Corrupted: and they beget Children according to their Nature, and not according to their Grace; as the winnowed Corn that is sown, groweth up with Husks upon it; or as the Circumcised Jews did beget Uncircumcised Children in the flesh as well as the heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is this Sin called Original Sin?","answer":"Because we have it from our Birth or Original; and because all our actual Transgressions do proceed from it.","segments":[{"text":"Because we have it from our Birth or Original; and because all our actual Transgressions do proceed from it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Actual Sin?","answer":"Actual Sin is any breach of Gods Law, either of Omission or Commission; either in Thought, Heart; Speech or Action. Of which more in the Commandments.","segments":[{"text":"Actual Sin is any breach of Gods Law, either of Omission or Commission; either in Thought, Heart; Speech or Action. Of which more in the Commandments.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":19,"title":"What is the Misery of that Estate wherein man Fell?","part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Misery of that Estate wherein man Fell?","answer":"All Mankind by their Fall lost Communion with God, are under his Wrath and Curse, and so made Liable to all Miseries in this Life; to death it self, and to the Pains of Hell for ever.","segments":[{"text":"All Mankind by their Fall lost Communion with God, are under his Wrath and Curse, and so made Liable to all Miseries in this Life; to death it self, and to the Pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein doth Mans Misery by the Fall consist?","answer":"Mans Misery by the Fall doth consist in three things: 1. In what Man hath lost. 2. In what Man is brought under. 3. In what Man is liable unto.","segments":[{"text":"Mans Misery by the Fall doth consist in three things: 1. In what Man hath lost. 2. In what Man is brought under. 3. In what Man is liable unto.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What hath Man lost by the Fall?","answer":"Man by the Fall hath lost Communion with God.","segments":[{"text":"Man by the Fall hath lost Communion with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein did this Communion with God consist, which Man by the Fall hath lost?","answer":"The Communion with God which man by the Fall hath lost, did consist in the Gracious Presence, and Favour, together with the sweet fellowship and enjoyment of God in the Garden of Eden: This Man by the Fall was deprived of, and all his Posterity, whilst in their Fallen Estate are without, And Adam and his Wife hid themselves from the presence of the Lord. And the Lord God sent him forth from the Garden of EDEN, and so drove out the Man. At that time we were without Christ, having no hope, and without God in the World.","segments":[{"text":"The Communion with God which man by the Fall hath lost, did consist in the Gracious Presence, and Favour, together with the sweet fellowship and enjoyment of God in the Garden of Eden: This Man by the Fall was deprived of, and all his Posterity, whilst in their Fallen Estate are without, And Adam and his Wife hid themselves from the presence of the Lord.","proofs":["Genesis 3:8"],"refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]}],"note":null},{"text":"And the Lord God sent him forth from the Garden of EDEN, and so drove out the Man.","proofs":["Genesis 3:23–24"],"refs":[{"printed":"Genesis 3:23–24","osis":["Gen.3.23-Gen.3.24"]}],"note":null},{"text":"At that time we were without Christ, having no hope, and without God in the World.","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null}],"items":[]},{"question":"Is the Loss of Communion with God a great Misery and Loss?","answer":"Yes, because God is our chief Good, and in Communion with him, doth consist mans chiefest Happiness; therefore the loss of Communion with God is mans greatest Loss.","segments":[{"text":"Yes, because God is our chief Good, and in Communion with him, doth consist mans chiefest Happiness; therefore the loss of Communion with God is mans greatest Loss.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Man brought under by the Fall?","answer":"By the Fall man is brought under Gods Wrath and Curse, And were by Nature Children of Wrath, even as others. As many as are of the Works of the Law, (that is, all such who are under the Covenant of Works, as all unbelievers are) are under the Curse.","segments":[{"text":"By the Fall man is brought under Gods Wrath and Curse, And were by Nature Children of Wrath, even as others.","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"As many as are of the Works of the Law, (that is, all such who are under the Covenant of Works, as all unbelievers are) are under the Curse.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[]},{"question":"Is it a great misery to be under Gods Wrath and Curse?","answer":"Yes, because as his Favour is better than Life, so his Wrath and Displeasure is worse than Death; his Blessing maketh man Blessed and Happy; his Curse maketh Man Wretched and Miserable.","segments":[{"text":"Yes, because as his Favour is better than Life, so his Wrath and Displeasure is worse than Death; his Blessing maketh man Blessed and Happy; his Curse maketh Man Wretched and Miserable.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Punishment which man is liable unto by the Fall?","answer":"Man is liable unto by the Fall: 1. Unto all Miseries in this Life. 2. To Death it self. 3. To the Pains of Hell for ever.","segments":[{"text":"Man is liable unto by the Fall: 1. Unto all Miseries in this Life. 2. To Death it self. 3. To the Pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Miseries in this Life which man is liable unto by the Fall?","answer":"The Miseries in this Life which Man is lyable unto by the Fall, are either External, or Internal and Spiritual.","segments":[{"text":"The Miseries in this Life which Man is lyable unto by the Fall, are either External, or Internal and Spiritual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the External miseries of this Life, which the Fall hath brought upon Mankind?","answer":"All the External Miseries which either are, or have been in the world, are the Effects of the Fall; and Sin doth expose men to all sorts of Miseries. 1. To more publick and general Calamities, such as Pestilence, Famine, Sword, Captivity and the like, I will send upon thee Famine and Pestilence, and bring the Sword upon thee. 3. Sin doth expose men unto more private and particular Miseries, such as, 1. All sorts of Sickness in their bodies, The Lord shall smite thee with a Consumption, and with a Feaver, and with an Inflamation, and with an extream Burning, &c. 2. Losses of their Estates, Thou shalt build an House, but thou shalt not dwell therein: thou shalt plant a Vineyard, and shalt not gather the Grapes thereof. 3. Reproach and Disgrace on their Name, Thou shalt become a Proverb and a By-word. 4. Losses in Relations, and every other External affliction and misery men are lyable unto in this Life for their Sins.","segments":[{"text":"All the External Miseries which either are, or have been in the world, are the Effects of the Fall; and Sin doth expose men to all sorts of Miseries. 1. To more publick and general Calamities, such as Pestilence, Famine, Sword, Captivity and the like, I will send upon thee Famine and Pestilence, and bring the Sword upon thee.","proofs":["Ezekiel 5:17"],"refs":[{"printed":"Ezekiel 5:17","osis":["Ezek.5.17"]}],"note":null},{"text":"3. Sin doth expose men unto more private and particular Miseries, such as, 1. All sorts of Sickness in their bodies, The Lord shall smite thee with a Consumption, and with a Feaver, and with an Inflamation, and with an extream Burning, &c.","proofs":["Deuteronomy 28:22"],"refs":[{"printed":"Deuteronomy 28:22","osis":["Deut.28.22"]}],"note":null},{"text":"2. Losses of their Estates, Thou shalt build an House, but thou shalt not dwell therein: thou shalt plant a Vineyard, and shalt not gather the Grapes thereof.","proofs":["Deuteronomy 28:30"],"refs":[{"printed":"Deuteronomy 28:30","osis":["Deut.28.30"]}],"note":null},{"text":"3. Reproach and Disgrace on their Name, Thou shalt become a Proverb and a By-word.","proofs":["Deuteronomy 28:37"],"refs":[{"printed":"Deuteronomy 28:37","osis":["Deut.28.37"]}],"note":null},{"text":"4. Losses in Relations, and every other External affliction and misery men are lyable unto in this Life for their Sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Internal and Spiritual miseries which men are lyable unto in this life by the Fall?","answer":"Men by the Fall are lyable: 1. To the Thraldome of the Devil, to be led about by him at his will, And that they may recover themselves out of the Snare of the Devil, who are taken Captive by him at his will. 2. To judiciary Blindness of mind, and a Reprobate sence, God hath given them the Spirit of Slumber, Eyes that they should not see, and Ears that they should not hear. Because they liked not to retain God in their knowledge, God gave them over to a Reprobate sence. 3. To Judiciary Hardness of Heart, Searedness and Benumness of Conscience, Whom he will, he hardneth. Having their Conscience Seared as with an hot Iron. Who being past Feeling; have given themselves over unto Laciviousness, to work all Uncleaness with Greediness. 4. To Vile Affections, For this cause God gave them up to Vile affections; and they burned in their Lusts one towards another, men with men, working that which is unseemly. 5. To strong Delusions, and Belief of Damnable Errours, God shall send them strong delusions, to believe a Lye, that they all might be damned that believed not the Truth, but had pleasure in Unrighteousness. 6. To Distress and Perplexity of mind, Dread and Horror of Spirit, and Dispairful Agonies through the apprehension of certain future Wrath, There remaineth nothing but a certain fearful looking for of Judgment, and fiery Indignation which shall devour the Adversary.","segments":[{"text":"Men by the Fall are lyable: 1. To the Thraldome of the Devil, to be led about by him at his will, And that they may recover themselves out of the Snare of the Devil, who are taken Captive by him at his will.","proofs":["2 Timothy 2:26"],"refs":[{"printed":"2 Timothy 2:26","osis":["2Tim.2.26"]}],"note":null},{"text":"2. To judiciary Blindness of mind, and a Reprobate sence, God hath given them the Spirit of Slumber, Eyes that they should not see, and Ears that they should not hear.","proofs":["Romans 11:8"],"refs":[{"printed":"Romans 11:8","osis":["Rom.11.8"]}],"note":null},{"text":"Because they liked not to retain God in their knowledge, God gave them over to a Reprobate sence.","proofs":["Romans 1:28"],"refs":[{"printed":"Romans 1:28","osis":["Rom.1.28"]}],"note":null},{"text":"3. To Judiciary Hardness of Heart, Searedness and Benumness of Conscience, Whom he will, he hardneth.","proofs":["Romans 9:18"],"refs":[{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null},{"text":"Having their Conscience Seared as with an hot Iron.","proofs":["1 Timothy 4:2"],"refs":[{"printed":"1 Timothy 4:2","osis":["1Tim.4.2"]}],"note":null},{"text":"Who being past Feeling; have given themselves over unto Laciviousness, to work all Uncleaness with Greediness.","proofs":["Ephesians 4:19"],"refs":[{"printed":"Ephesians 4:19","osis":["Eph.4.19"]}],"note":null},{"text":"4. To Vile Affections, For this cause God gave them up to Vile affections; and they burned in their Lusts one towards another, men with men, working that which is unseemly.","proofs":["Romans 1:26–27"],"refs":[{"printed":"Romans 1:26–27","osis":["Rom.1.26-Rom.1.27"]}],"note":null},{"text":"5. To strong Delusions, and Belief of Damnable Errours, God shall send them strong delusions, to believe a Lye, that they all might be damned that believed not the Truth, but had pleasure in Unrighteousness.","proofs":["2 Thessalonians 2:11–12"],"refs":[{"printed":"2 Thessalonians 2:11–12","osis":["2Thess.2.11-2Thess.2.12"]}],"note":null},{"text":"6. To Distress and Perplexity of mind, Dread and Horror of Spirit, and Dispairful Agonies through the apprehension of certain future Wrath, There remaineth nothing but a certain fearful looking for of Judgment, and fiery Indignation which shall devour the Adversary.","proofs":["Hebrews 10:27"],"refs":[{"printed":"Hebrews 10:27","osis":["Heb.10.27"]}],"note":null}],"items":[]},{"question":"What is the Punishment which man by the Fall is lyable unto at the end of his life?","answer":"Man by the Fall at the end of his Life, is lyable unto Death it self, Death passed upon all for that all have Sinned. The Wages of Sin is Death.","segments":[{"text":"Man by the Fall at the end of his Life, is lyable unto Death it self, Death passed upon all for that all have Sinned.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null},{"text":"The Wages of Sin is Death.","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"items":[]},{"question":"Is Death a Punishment unto all upon whom it is Inflicted?","answer":"1. Though Death be the Consequent of Sin in all, yet to Believers through Christ, it is unstinged, and it is an out-let to Misery, and an in-let to Glory. 2. Death to the Wicked and Unbelievers, is a dreadful Punishment, being a King of Terrors, and grim Serjeant, that is sent by God to Arrest the Wicked, and convey them unto future Misery.","segments":[{"text":"1. Though Death be the Consequent of Sin in all, yet to Believers through Christ, it is unstinged, and it is an out-let to Misery, and an in-let to Glory. 2. Death to the Wicked and Unbelievers, is a dreadful Punishment, being a King of Terrors, and grim Serjeant, that is sent by God to Arrest the Wicked, and convey them unto future Misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Punishment which man by the Fall is lyable unto in the other World?","answer":"The Punishment which man by the Fall is lyable unto in the other World, is the Punishment of Hell for ever.","segments":[{"text":"The Punishment which man by the Fall is lyable unto in the other World, is the Punishment of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth consist the Punishment of Hell?","answer":"The Punishment of Hell doth consist, 1. In the Punishment of Loss. 2. In the Punishment of Sense.","segments":[{"text":"The Punishment of Hell doth consist, 1. In the Punishment of Loss. 2. In the Punishment of Sense.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What will be the Punishment of Loss in Hell?","answer":"The punishment of loss in Hell, will be a banishment from the comfortable Presence of God, and an Exclusion or shutting out from Heaven, where the Saints will have a fulness, and Eternity of Joy and Happiness, Depart from me ye Cursed, Ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves thrust out. In thy Presence is fulness of Joy, and at thy right hand there are Pleasures for ever more.","segments":[{"text":"The punishment of loss in Hell, will be a banishment from the comfortable Presence of God, and an Exclusion or shutting out from Heaven, where the Saints will have a fulness, and Eternity of Joy and Happiness, Depart from me ye Cursed,","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"Ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves thrust out.","proofs":["Luke 13:28"],"refs":[{"printed":"Luke 13:28","osis":["Luke.13.28"]}],"note":null},{"text":"In thy Presence is fulness of Joy, and at thy right hand there are Pleasures for ever more.","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null}],"items":[]},{"question":"What will be the Punishment of Sense in Hell?","answer":"The Punishment of Sense in Hell, will be both upon the Soul, and on the body 1. The Souls of the Wicked in Hell will be filled with Horror and Anguish through the strokes of Gods immediate Vengeance, and the bitings of the never-dying Worm of Conscience, It is a fearful thing to fall into the hands of the Living God. Where their Worm dieth not, and the fire is not quenched. 2. The Bodies of the Wicked in Hell, will be most grievously Tormented in every Part and Member, and that both in Extremity, and to Eternity, Depart from me ye Cursed, into Everlasting Fire, prepared for the Devil and his Angels, The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all them that do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.","segments":[{"text":"The Punishment of Sense in Hell, will be both upon the Soul, and on the body 1. The Souls of the Wicked in Hell will be filled with Horror and Anguish through the strokes of Gods immediate Vengeance, and the bitings of the never-dying Worm of Conscience, It is a fearful thing to fall into the hands of the Living God.","proofs":["Hebrews 10:31"],"refs":[{"printed":"Hebrews 10:31","osis":["Heb.10.31"]}],"note":null},{"text":"Where their Worm dieth not, and the fire is not quenched.","proofs":["Mark 9:44"],"refs":[{"printed":"Mark 9:44","osis":["Mark.9.44"]}],"note":null},{"text":"2. The Bodies of the Wicked in Hell, will be most grievously Tormented in every Part and Member, and that both in Extremity, and to Eternity, Depart from me ye Cursed, into Everlasting Fire, prepared for the Devil and his Angels,","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all them that do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.","proofs":["Matthew 13:41–42"],"refs":[{"printed":"Matthew 13:41–42","osis":["Matt.13.41-Matt.13.42"]}],"note":null}],"items":[]}]}],"text":null},{"number":20,"title":"Did God leave all Mankind to perish in the estate of sin and misery?","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Did God leave all Mankind to perish in the estate of sin and misery?","answer":"God having out of his meer good pleasure, from all eternity elected some to everlasting life, did enter into a Covenant of Grace to deliver them out of the estate of sin and misery, and to bring them into a state of Salvation by a Redeemer.","segments":[{"text":"God having out of his meer good pleasure, from all eternity elected some to everlasting life, did enter into a Covenant of Grace to deliver them out of the estate of sin and misery, and to bring them into a state of Salvation by a Redeemer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth all Mankind perish in the state of Sin and Misery, into which they are fallen?","answer":"No; for some God doth bring out of this estate of sin and misery, into an estate of Salvation, Being in nothing terrified by your Adversaries, which to them is an evident token of perdition, but unto you of salvation, and that of God.","segments":[{"text":"No; for some God doth bring out of this estate of sin and misery, into an estate of Salvation, Being in nothing terrified by your Adversaries, which to them is an evident token of perdition, but unto you of salvation, and that of God.","proofs":["Philippians 1:28"],"refs":[{"printed":"Philippians 1:28","osis":["Phil.1.28"]}],"note":null}],"items":[]},{"question":"Whom doth God bring into an estate of salvation?","answer":"God doth bring all his elect people into an estate of Salvation, unto which he hath chosen them, God hath from the beginning chosen you to Salvation.","segments":[{"text":"God doth bring all his elect people into an estate of Salvation, unto which he hath chosen them, God hath from the beginning chosen you to Salvation.","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"Who are the elect people of God?","answer":"The Elect people of God are those whom from all Eternity, out of his meer good pleasure, he hath chosen unto everlasting life, According as he hath chosen us in him before the foundation of the world. Having predestinated us unto the adoption of children, according to the good pleasure of his will. As many as were ordained to eternal life believed.","segments":[{"text":"The Elect people of God are those whom from all Eternity, out of his meer good pleasure, he hath chosen unto everlasting life, According as he hath chosen us in him before the foundation of the world. Having predestinated us unto the adoption of children, according to the good pleasure of his will.","proofs":["Ephesians 1:4–5"],"refs":[{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]}],"note":null},{"text":"As many as were ordained to eternal life believed.","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null}],"items":[]},{"question":"By whom doth God bring his Elect into an estate of Salvation?","answer":"God doth bring his Elect into an estate of Salvation by a Redeemer, Neither is there Salvation in any other, for there is none other name under heaven given amongst men, whereby we must be saved.","segments":[{"text":"God doth bring his Elect into an estate of Salvation by a Redeemer, Neither is there Salvation in any other, for there is none other name under heaven given amongst men, whereby we must be saved.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]},{"question":"In what way doth God bring his Elect into an estate of Salvation?","answer":"God doth bring his Elect into an estate of Salvation in the way of his Covenant.","segments":[{"text":"God doth bring his Elect into an estate of Salvation in the way of his Covenant.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By vertue of which Covenant of God is it that his Elect are saved?","answer":"1. Not by vertue of the Covenant of works, As many as are of the works of the Law, are under the Curse. If there had been a Law given, which could have given life, verily righteousness should have been by the Law. 2. It is by vertue of the Covenant of Grace that the Elect are saved.","segments":[{"text":"1. Not by vertue of the Covenant of works, As many as are of the works of the Law, are under the Curse.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"If there had been a Law given, which could have given life, verily righteousness should have been by the Law.","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"2. It is by vertue of the Covenant of Grace that the Elect are saved.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"With whom was the Covenant of Grace made?","answer":"As the Covenant of works was made with the first Adam, and all his Posterity; so the Covenant of Grace was made with Christ, the second Adam, and in him with all the Elect as his seed, which are the Israel of God, Now to Abraham and to his seed were the Promises made, (that is, not the promise of making all Nations blessed) he saith not unto seeds, as of many, but as of one, to thy seed which is Christ. This is the Covenant that I will make with the house of israel.","segments":[{"text":"As the Covenant of works was made with the first Adam, and all his Posterity; so the Covenant of Grace was made with Christ, the second Adam, and in him with all the Elect as his seed, which are the Israel of God, Now to Abraham and to his seed were the Promises made, (that is, not the promise of making all Nations blessed) he saith not unto seeds, as of many, but as of one, to thy seed which is Christ.","proofs":["Galatians 3:16"],"refs":[{"printed":"Galatians 3:16","osis":["Gal.3.16"]}],"note":null},{"text":"This is the Covenant that I will make with the house of israel.","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null}],"items":[]},{"question":"Was it the same Covenant which was made with Christ and the Elect?","answer":"No; For there was a Covenant which God made with Christ as Mediator, and the Representative of the Elect, which was the foundation of all that Grace which was afterwards promised in that Covenant of Grace which he made with themselves in and through Christ.","segments":[{"text":"No; For there was a Covenant which God made with Christ as Mediator, and the Representative of the Elect, which was the foundation of all that Grace which was afterwards promised in that Covenant of Grace which he made with themselves in and through Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was that Covenant which God made with Christ, as the head and representative of the Elect?","answer":"God did Covenant and promise to Christ as the Representative of the Elect, that upon condition he would submit to the penalty which the sins of the Elect did deserve, and undertake in all things the office of a Mediator, he should be successful, so as to justifie and save them, When thou shalt make his soul an offering for sin, he shall see his seed, and the pleasure of the Lord shall prosper in his hand. And by his knowledge shall my righteous servant justifie many.","segments":[{"text":"God did Covenant and promise to Christ as the Representative of the Elect, that upon condition he would submit to the penalty which the sins of the Elect did deserve, and undertake in all things the office of a Mediator, he should be successful, so as to justifie and save them, When thou shalt make his soul an offering for sin, he shall see his seed, and the pleasure of the Lord shall prosper in his hand. And by his knowledge shall my righteous servant justifie many.","proofs":["Isaiah 53:10–11"],"refs":[{"printed":"Isaiah 53:10–11","osis":["Isa.53.10-Isa.53.11"]}],"note":null}],"items":[]},{"question":"Was this a Covenant of Grace which God made with Christ, when it required perfect obedience?","answer":"It was a Covenant of Grace in reference to the Elect whom Christ did represent, since hereby the obedience was accepted at the hands of their Representative, which the Covenant of works required of themselves, Who hath saved us according to his own purpose and Grace which was given us in Christ before the world.","segments":[{"text":"It was a Covenant of Grace in reference to the Elect whom Christ did represent, since hereby the obedience was accepted at the hands of their Representative, which the Covenant of works required of themselves, Who hath saved us according to his own purpose and Grace which was given us in Christ before the world.","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null}],"items":[]},{"question":"What are the Promises of the Covenant of Grace which God hath made with the Elect through Christ?","answer":"The Promises of the Covenant of Grace which God hath made with the Elect through Christ, are either more general, or more particular. 1. More generally, God hath promised to the Elect through Christ, That he will be to them a God, and they shall be to him a People, These two Promises are so general and comprehensive, that they include all the rest: The Promise that He will be to them a God, doth include his special favour and affection, together with all the expressions of it in taking care of them, and making provision of all temporal and spiritual good things for them here, and giving them eternal life and happiness in the other world. The Promise that They shall be to him a People, doth include the giving them all those gifts and qualifications as are requisite to that estate and relation. 2. More particularly, God in the Covenant of Grace hath promised to the Elect through Christ. 1. Illumination: That He will teach them the knowledge of Himself, and that more fully and clearly than they had or could be taught one by another. They shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me from the least to the greatest. 2. Remission: That he will forgive their sins. For I will be merciful unto their unrighteousness, and their sins and iniquities I will remember no more. 3. Sanctification: I will put my Laws into their minds, and write them in their heart. There are also other Promises of Sanctification which belong to this Covenant, I will sprinkle clean water upon you, and you shall be clean: A new heart also will I give you, and a new Spirit will I put within you. And I will take the stony heart out of your flesh, and I will give you an heart of flesh: And I will put my spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments and do them.","segments":[{"text":"The Promises of the Covenant of Grace which God hath made with the Elect through Christ, are either more general, or more particular. 1. More generally, God hath promised to the Elect through Christ, That he will be to them a God, and they shall be to him a People,","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null},{"text":"These two Promises are so general and comprehensive, that they include all the rest: The Promise that He will be to them a God, doth include his special favour and affection, together with all the expressions of it in taking care of them, and making provision of all temporal and spiritual good things for them here, and giving them eternal life and happiness in the other world. The Promise that They shall be to him a People, doth include the giving them all those gifts and qualifications as are requisite to that estate and relation. 2. More particularly, God in the Covenant of Grace hath promised to the Elect through Christ. 1. Illumination: That He will teach them the knowledge of Himself, and that more fully and clearly than they had or could be taught one by another. They shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me from the least to the greatest.","proofs":["Hebrews 8:11"],"refs":[{"printed":"Hebrews 8:11","osis":["Heb.8.11"]}],"note":null},{"text":"2. Remission: That he will forgive their sins. For I will be merciful unto their unrighteousness, and their sins and iniquities I will remember no more.","proofs":["Hebrews 8:12"],"refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"note":null},{"text":"3. Sanctification: I will put my Laws into their minds, and write them in their heart.","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null},{"text":"There are also other Promises of Sanctification which belong to this Covenant, I will sprinkle clean water upon you, and you shall be clean: A new heart also will I give you, and a new Spirit will I put within you. And I will take the stony heart out of your flesh, and I will give you an heart of flesh: And I will put my spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments and do them.","proofs":["Ezekiel 36:25–27"],"refs":[{"printed":"Ezekiel 36:25–27","osis":["Ezek.36.25-Ezek.36.27"]}],"note":null}],"items":[]},{"question":"What is the Condition of the Covenant of Grace?","answer":"The condition of the Covenant of Grace whereby the Elect have an actual interest in the things promised, is Faith; by which they have an interest in Christ, Whoever believeth in him, shall not perish, but have everlasting life. Believe on the Lord Jesus Christ, and thou shalt be saved.","segments":[{"text":"The condition of the Covenant of Grace whereby the Elect have an actual interest in the things promised, is Faith; by which they have an interest in Christ, Whoever believeth in him, shall not perish, but have everlasting life.","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"Believe on the Lord Jesus Christ, and thou shalt be saved.","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null}],"items":[]},{"question":"Why is the Covenant with the Elect, called the Covenant of Grace?","answer":"Because not only the things promised to the Elect are Grace, or the free gifts of God which they do not in the least deserve; but also because faith (the condition of this Covenant, whereby the Promises are made theirs) is Gods gift and work wrought in them by his spirit which in this Covenant he promiseth unto them, By grace ye are saved through faith, and that not of your selves, it is the gift of God. You are risen through faith of the operation of God.","segments":[{"text":"Because not only the things promised to the Elect are Grace, or the free gifts of God which they do not in the least deserve; but also because faith (the condition of this Covenant, whereby the Promises are made theirs) is Gods gift and work wrought in them by his spirit which in this Covenant he promiseth unto them, By grace ye are saved through faith, and that not of your selves, it is the gift of God.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"You are risen through faith of the operation of God.","proofs":["Colossians 2:12"],"refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]},{"question":"Was the Covenant which God made with the Children of Israel of old, a Covenant of works, or a Covenant of Grace?","answer":"The Covenant which God made of old with the Children of Israel, was not a Covenant of Works, but the same Covenant of Grace, as to the substance of it, which is made known in the Gospel. For, 1. It was impossible that any of the fallen Children of Adam should be justified and saved by the Covenant of Works, By the works of the Law shall no flesh be justified. 2. The Children of Israel had the same Mediator of the Covenant, and Redeemer, with the people of God now, namely, the Lord Jesus Christ, who was typified by Moses, and by the Sacrifices under the Law. 3. They had the same promises of Remission and Salvation. 4. They had the same condition of Faith required to enable them to look to, and lay hold on Christ, held forth to them in types and figures.","segments":[{"text":"The Covenant which God made of old with the Children of Israel, was not a Covenant of Works, but the same Covenant of Grace, as to the substance of it, which is made known in the Gospel. For, 1. It was impossible that any of the fallen Children of Adam should be justified and saved by the Covenant of Works, By the works of the Law shall no flesh be justified.","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"2. The Children of Israel had the same Mediator of the Covenant, and Redeemer, with the people of God now, namely, the Lord Jesus Christ, who was typified by Moses, and by the Sacrifices under the Law. 3. They had the same promises of Remission and Salvation. 4. They had the same condition of Faith required to enable them to look to, and lay hold on Christ, held forth to them in types and figures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth the dispensation of the Covenant of Grace under the Gospel, differ from the dispensation of it under the Law?","answer":"The Dispensation of the Covenant of Grace under the Gospel, doth differ from the Dispensation of it under the Law, 1. In regard of the easiness of the Covenant under the Gospel; under the Law it was burdensome, and Ceremonial rites and services required, are called a yoak of bondage, which yoak is now removed. 2. In regard of the clearness of the Dispensation under the Gospel; under the Law Christ was not yet come, but was held forth in Types and Figures, and dark shadows, and the Promises, especially of eternal life, were more obscure: But now the shadows are fled, Christ the Substance being come, and life and immortality is brought more clearly to light by the Gospel, 3. In regard of the power and efficacy. There was a weakness in the legal Dispensation, and therefore a disanulling of it, Under the Gospel there is a more powerful influence of the spirit, which is promised more plentifully, 4. In regard of the extent of it. The legal Dispensation was confined to the Nation of the Jews: whereas the Gospel Dispensation doth extend to the Gentiles, and any Nation, Go ye into all the world, and preach the Gospel unto every creature.","segments":[{"text":"The Dispensation of the Covenant of Grace under the Gospel, doth differ from the Dispensation of it under the Law, 1. In regard of the easiness of the Covenant under the Gospel; under the Law it was burdensome, and Ceremonial rites and services required, are called a yoak of bondage,","proofs":["Galatians 5:1"],"refs":[{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"note":null},{"text":"which yoak is now removed. 2. In regard of the clearness of the Dispensation under the Gospel; under the Law Christ was not yet come, but was held forth in Types and Figures, and dark shadows, and the Promises, especially of eternal life, were more obscure: But now the shadows are fled, Christ the Substance being come, and life and immortality is brought more clearly to light by the Gospel,","proofs":["2 Timothy 1:10"],"refs":[{"printed":"2 Timothy 1:10","osis":["2Tim.1.10"]}],"note":null},{"text":"3. In regard of the power and efficacy. There was a weakness in the legal Dispensation, and therefore a disanulling of it,","proofs":["Hebrews 7:18"],"refs":[{"printed":"Hebrews 7:18","osis":["Heb.7.18"]}],"note":null},{"text":"Under the Gospel there is a more powerful influence of the spirit, which is promised more plentifully,","proofs":["Acts 2:17"],"refs":[{"printed":"Acts 2:17","osis":["Acts.2.17"]}],"note":null},{"text":"4. In regard of the extent of it. The legal Dispensation was confined to the Nation of the Jews: whereas the Gospel Dispensation doth extend to the Gentiles, and any Nation, Go ye into all the world, and preach the Gospel unto every creature.","proofs":["Mark 16:15"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":21,"title":"Who is the Redeemer of Gods Elect?","part":null,"questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"Who is the Redeemer of Gods Elect?","answer":"The only Redeemer of Gods Elect is the Lord Jesus Christ, who being the Eternal Son of God, became Man; and so was, and continueth to be God and Man in two distinct Natures, and one Person for ever.","segments":[{"text":"The only Redeemer of Gods Elect is the Lord Jesus Christ, who being the Eternal Son of God, became Man; and so was, and continueth to be God and Man in two distinct Natures, and one Person for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is he called that is the Redeemer of Gods Elect?","answer":"The Redeemer of Gods Elect is called the Lord Jesus Christ.","segments":[{"text":"The Redeemer of Gods Elect is called the Lord Jesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is he called the Lord?","answer":"Because of his universal Sovereignty and Dominion, He is Lord of all.","segments":[{"text":"Because of his universal Sovereignty and Dominion, He is Lord of all.","proofs":["Acts 10:36"],"refs":[{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"note":null}],"items":[]},{"question":"Why is he called Jesus?","answer":"Because he is the Saviour of his people, Thou shalt call his Name Jesus, for he shall save his people from their sins.","segments":[{"text":"Because he is the Saviour of his people, Thou shalt call his Name Jesus, for he shall save his people from their sins.","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null}],"items":[]},{"question":"Why is he called Christ?","answer":"Because he is Anointed by the Father unto his Office with the Holy Ghost, which was given to him without measure, God anointed Jesus of Nazareth with the Holy Ghost, and with power. God giveth not the Spirit by measure unto him.","segments":[{"text":"Because he is Anointed by the Father unto his Office with the Holy Ghost, which was given to him without measure, God anointed Jesus of Nazareth with the Holy Ghost, and with power.","proofs":["Acts 10:38"],"refs":[{"printed":"Acts 10:38","osis":["Acts.10.38"]}],"note":null},{"text":"God giveth not the Spirit by measure unto him.","proofs":["John 3:34"],"refs":[{"printed":"John 3:34","osis":["John.3.34"]}],"note":null}],"items":[]},{"question":"How doth the Lord Jesus Christ Redeem the Elect of God?","answer":"The Lord Jesus Christ doth redeem the Elect of God, 1. By Purchase, paying the price of his blood for them. Ye were not redeemed with corruptible things, as silver and gold; but with the blood of Jesus Christ, as of a lamb without blemish and without spot. Who gave himself a ransom. 2. By conquest, rescuing them through his Almighty power, out of the snare of the Devil, who before led them captive. He led captivity captive. And having spoiled Principalities and Powers, he made a shew of the same openly, triumphing over them.","segments":[{"text":"The Lord Jesus Christ doth redeem the Elect of God, 1. By Purchase, paying the price of his blood for them. Ye were not redeemed with corruptible things, as silver and gold; but with the blood of Jesus Christ, as of a lamb without blemish and without spot.","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"Who gave himself a ransom.","proofs":["1 Timothy 2:6"],"refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null},{"text":"2. By conquest, rescuing them through his Almighty power, out of the snare of the Devil, who before led them captive. He led captivity captive.","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"And having spoiled Principalities and Powers, he made a shew of the same openly, triumphing over them.","proofs":["Colossians 2:15"],"refs":[{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"note":null}],"items":[]},{"question":"Whose Son is the Lord Jesus Christ?","answer":"The Lord Jesus Christ is the eternal Son of God.","segments":[{"text":"The Lord Jesus Christ is the eternal Son of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Lord Jesus Christ differ from other Sons of God?","answer":"1. Angels are called the Sons of God, but they are Sons of God by Creation, All the Sons of God shouted for joy. 2. Saints are called Sons of God by Adoption and Regeneration, That we might receive the Adoption of Sons. Every one that loveth is born of God. 3. The Lord Jesus Christ is the natural Son of God by Eternal Generation, Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee.","segments":[{"text":"1. Angels are called the Sons of God, but they are Sons of God by Creation, All the Sons of God shouted for joy.","proofs":["Job 38:7"],"refs":[{"printed":"Job 38:7","osis":["Job.38.7"]}],"note":null},{"text":"2. Saints are called Sons of God by Adoption and Regeneration, That we might receive the Adoption of Sons.","proofs":["Galatians 4:5"],"refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"note":null},{"text":"Every one that loveth is born of God.","proofs":["1 John 4:7"],"refs":[{"printed":"1 John 4:7","osis":["1John.4.7"]}],"note":null},{"text":"3. The Lord Jesus Christ is the natural Son of God by Eternal Generation, Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee.","proofs":["Hebrews 1:5"],"refs":[{"printed":"Hebrews 1:5","osis":["Heb.1.5"]}],"note":null}],"items":[]},{"question":"What did Christ the Eternal Son of God become, that he might redeem the Elect?","answer":"Christ that he might redeem the Elect, being the Eternal Son of God, became man, And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory of the only begotten of the Father, full of grace and truth. When the fulness of time was come, God sent forth his Son made of a Woman, &c.","segments":[{"text":"Christ that he might redeem the Elect, being the Eternal Son of God, became man, And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory of the only begotten of the Father, full of grace and truth.","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"When the fulness of time was come, God sent forth his Son made of a Woman, &c.","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[]},{"question":"How was it necessary in order to the Redemption of the Elect, that Christ should become man?","answer":"It was necessary in order to the Redemption of the Elect, that Christ should become Man, 1. That he might be capable of suffering death for them; which as God he was uncapable of; without which suffering of death there could have been no remission or salvation, Without shedding of blood there is no remission. 2. That he might be their high Priest to reconcile them unto God, For verily he took not upon him the nature of Angels, but the seed of Abraham; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest in things pertaining to God, to make reconciliation for the sins of the people.","segments":[{"text":"It was necessary in order to the Redemption of the Elect, that Christ should become Man, 1. That he might be capable of suffering death for them; which as God he was uncapable of; without which suffering of death there could have been no remission or salvation, Without shedding of blood there is no remission.","proofs":["Hebrews 9:22"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null},{"text":"2. That he might be their high Priest to reconcile them unto God, For verily he took not upon him the nature of Angels, but the seed of Abraham; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest in things pertaining to God, to make reconciliation for the sins of the people.","proofs":["Hebrews 2:16–17"],"refs":[{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]}],"note":null}],"items":[]},{"question":"Was it necessary that the Redeemer of the Elect should be God as well as Man?","answer":"Yes, because if he had not been God as well as Man, 1. He could not have born up under, nor have got loose from the weight of wrath which was laid upon him for the sins of Men. 2. His sufferings would have been but of finite extent, and so could not have made satisfaction to Gods infinite Justice, which was offended by sin.","segments":[{"text":"Yes, because if he had not been God as well as Man, 1. He could not have born up under, nor have got loose from the weight of wrath which was laid upon him for the sins of Men. 2. His sufferings would have been but of finite extent, and so could not have made satisfaction to Gods infinite Justice, which was offended by sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Christ God and Man?","answer":"Christ is God and Man, by an Hypostatical or Personal Union, both his Natures Divine and Humane, remaining distinct, without composition or confusion in one and the same Person.","segments":[{"text":"Christ is God and Man, by an Hypostatical or Personal Union, both his Natures Divine and Humane, remaining distinct, without composition or confusion in one and the same Person.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will this Union of the Divine and Humane Nature in Christ never be dissolved?","answer":"No, for he was, and continueth to be God and Man in two distinct Natures, and one Person, for ever, Because he continueth ever, he hath an unchangeable Priesthood.","segments":[{"text":"No, for he was, and continueth to be God and Man in two distinct Natures, and one Person, for ever, Because he continueth ever, he hath an unchangeable Priesthood.","proofs":["Hebrews 7:24"],"refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"note":null}],"items":[]},{"question":"May the properties of the Divine Nature be ascribed to the Humane Nature, or the properties of the Humane Nature be ascribed to the Divine Nature of Christ?","answer":"Though it be improper to ascribe the properties of the one Nature to the other Nature; yet by Vertue of this neer Union of both Natures in one Person, there is a communication of the properties of each Nature to the Person of Christ.","segments":[{"text":"Though it be improper to ascribe the properties of the one Nature to the other Nature; yet by Vertue of this neer Union of both Natures in one Person, there is a communication of the properties of each Nature to the Person of Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":22,"title":"How did Christ, being the Son of God, become man?","part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"How did Christ, being the Son of God, become man?","answer":"Christ being the Son of God, became Man by taking to himself a true Body and a reasonable Soul, being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, and born of her, yet without Sin.","segments":[{"text":"Christ being the Son of God, became Man by taking to himself a true Body and a reasonable Soul, being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, and born of her, yet without Sin.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was it a voluntary act in Christ the Son of God to become Man?","answer":"Yes; because he took to him the Humane Nature, that he might hereby be fitted to be our Redeemer, In Burnt-offerings and Sacrifices for Sin thou hadst no pleasure: Then said I, Lo I come. He took on him the seed of Abraham.","segments":[{"text":"Yes; because he took to him the Humane Nature, that he might hereby be fitted to be our Redeemer, In Burnt-offerings and Sacrifices for Sin thou hadst no pleasure: Then said I, Lo I come.","proofs":["Hebrews 10:6–7"],"refs":[{"printed":"Hebrews 10:6–7","osis":["Heb.10.6-Heb.10.7"]}],"note":null},{"text":"He took on him the seed of Abraham.","proofs":["Hebrews 2:16"],"refs":[{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null}],"items":[]},{"question":"Was Christ the Son of God a real Man like unto other Men?","answer":"Christ the Son of God was a real Man, taking to himself the two essential parts of Man. 1. He had a real body of flesh, and bloud, and bones, not a phantastical body, which is a body only in appearance, Behold my hands, and my feet, handle me and see, for a spirit hath not flesh and bones as ye see me have. 2. He had a real rational Soul, and his Divine Nature did not supply the place of the Soul, Thou shalt make his Soul an offering for sin. My Soul is exceeding sorrowful even unto death.","segments":[{"text":"Christ the Son of God was a real Man, taking to himself the two essential parts of Man. 1. He had a real body of flesh, and bloud, and bones, not a phantastical body, which is a body only in appearance, Behold my hands, and my feet, handle me and see, for a spirit hath not flesh and bones as ye see me have.","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"2. He had a real rational Soul, and his Divine Nature did not supply the place of the Soul, Thou shalt make his Soul an offering for sin.","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"My Soul is exceeding sorrowful even unto death.","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null}],"items":[]},{"question":"Was the birth of Christ like unto the birth of other men?","answer":"No, for Christ was born of a Virgin, namely the Virgin Mary, Behold a Virgin shall conceive and bear a Son. And Joseph took unto him Mary his wife, and knew her not till she had brought forth her first born Son; and he called his name Jesus.","segments":[{"text":"No, for Christ was born of a Virgin, namely the Virgin Mary, Behold a Virgin shall conceive and bear a Son.","proofs":["Isaiah 7:14"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":null},{"text":"And Joseph took unto him Mary his wife, and knew her not till she had brought forth her first born Son; and he called his name Jesus.","proofs":["Matthew 1:24–25"],"refs":[{"printed":"Matthew 1:24–25","osis":["Matt.1.24-Matt.1.25"]}],"note":null}],"items":[]},{"question":"How could Christ be born of a Virgin?","answer":"It was a Miraculous Conception by the power of the Holy Ghost in the Womb of the Virgin Mary, And Mary said to the Angel, How shall this be, seeing I know not a man? And the Angel said unto her, The Holy Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee; therefore also the holy thing which shall be born of thee, shall be called the Son of God.","segments":[{"text":"It was a Miraculous Conception by the power of the Holy Ghost in the Womb of the Virgin Mary, And Mary said to the Angel, How shall this be, seeing I know not a man? And the Angel said unto her, The Holy Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee; therefore also the holy thing which shall be born of thee, shall be called the Son of God.","proofs":["Luke 1:34–35"],"refs":[{"printed":"Luke 1:34–35","osis":["Luke.1.34-Luke.1.35"]}],"note":null}],"items":[]},{"question":"Was Christ born in sin, like unto other men?","answer":"No; for however Christ took upon him the Nature of Man, and many Humane Infirmities, yet he was perfectly free from sinful Infirmities, We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.","segments":[{"text":"No; for however Christ took upon him the Nature of Man, and many Humane Infirmities, yet he was perfectly free from sinful Infirmities, We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":23,"title":"What Offices doth Christ execute as our Redeemer?","part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What Offices doth Christ execute as our Redeemer?","answer":"Christ as our Redeemer executeth the Office of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.","segments":[{"text":"Christ as our Redeemer executeth the Office of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it to execute an Office?","answer":"To execute an Office is to do or perform what belongeth to the Office.","segments":[{"text":"To execute an Office is to do or perform what belongeth to the Office.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Offices doth Christ execute as our Redeemer?","answer":"There are three Offices Christ doth execute as our Redeemer. 1. The Office of a Prophet, Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you. 2. The Office of a Priest, Thou art a Priest for ever after the order of Melchisedeck. 3. The Office of a King, Yet have I set my King upon my holy hill of Zion.","segments":[{"text":"There are three Offices Christ doth execute as our Redeemer. 1. The Office of a Prophet, Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you.","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"2. The Office of a Priest, Thou art a Priest for ever after the order of Melchisedeck.","proofs":["Hebrews 5:6"],"refs":[{"printed":"Hebrews 5:6","osis":["Heb.5.6"]}],"note":null},{"text":"3. The Office of a King, Yet have I set my King upon my holy hill of Zion.","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null}],"items":[]},{"question":"In what estates doth Christ execute these Offices?","answer":"1. Christ doth execute these Offices in his estate of Humiliation here on Earth, 2. Christ doth execute these Offices in his estate of Exaltation now he is in Heaven.","segments":[{"text":"1. Christ doth execute these Offices in his estate of Humiliation here on Earth, 2. Christ doth execute these Offices in his estate of Exaltation now he is in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":24,"title":"How doth Christ execute the Office of a Prophet?","part":null,"questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Prophet?","answer":"Christ executeth the Office of a Prophet in revealing to us by his Word & Spirit the will of God for our Salvation.","segments":[{"text":"Christ executeth the Office of a Prophet in revealing to us by his Word & Spirit the will of God for our Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth Christ reveal to us as a Prophet?","answer":"Christ as a Prophet doth reveal unto us the will of God for our Salvation.","segments":[{"text":"Christ as a Prophet doth reveal unto us the will of God for our Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the will of God which Christ doth reveal?","answer":"By the will of God which Christ doth reveal, is meant the whole Counsel of God, or whatever God would have us to know, believe and do in order unto Salvation.","segments":[{"text":"By the will of God which Christ doth reveal, is meant the whole Counsel of God, or whatever God would have us to know, believe and do in order unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whereby doth Christ reveal unto us the will of God for our Salvation?","answer":"Christ doth reveal unto us the will of God for our Salvation, 1. By his Word, These things are written, that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name. 2. By his Spirit, The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.","segments":[{"text":"Christ doth reveal unto us the will of God for our Salvation, 1. By his Word, These things are written, that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name.","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null},{"text":"2. By his Spirit, The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null}],"items":[]},{"question":"Which is the Word of Christ, whereby he doth reveal to us the will of God?","answer":"The whole book of the Scripture of the Old, especially of the New Testament is the word of Christ, Let the word of Christ dwell in you richly.","segments":[{"text":"The whole book of the Scripture of the Old, especially of the New Testament is the word of Christ, Let the word of Christ dwell in you richly.","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"items":[]},{"question":"How are the whole Scriptures the word of Christ, when but a small part of them was spoken by his own mouth?","answer":"The whole Scriptures are the word of Christ, for as much as the Prophets and Apostles and other Pen-men of the Scriptures, wrote not their own word, but the word which they had from the Spirit of Christ, Of which Salvation the Prophets have enquired, searching what or what manner of time the Spirit of Christ, which was in them, did signifie, when it testified before hand the Sufferings of Christ, &c.","segments":[{"text":"The whole Scriptures are the word of Christ, for as much as the Prophets and Apostles and other Pen-men of the Scriptures, wrote not their own word, but the word which they had from the Spirit of Christ, Of which Salvation the Prophets have enquired, searching what or what manner of time the Spirit of Christ, which was in them, did signifie, when it testified before hand the Sufferings of Christ, &c.","proofs":["1 Peter 1:10–11"],"refs":[{"printed":"1 Peter 1:10–11","osis":["1Pet.1.10-1Pet.1.11"]}],"note":null}],"items":[]},{"question":"Is the word of Christ without his Spirit, sufficient to teach us the will of God for our Salvation?","answer":"The word without the Spirit of Christ, is insufficient to teach us the will of God for our Salvation, because it is by the Spirit of Christ only, that we are enabled to discern, and receive the things which are necessary to Salvation, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned.","segments":[{"text":"The word without the Spirit of Christ, is insufficient to teach us the will of God for our Salvation, because it is by the Spirit of Christ only, that we are enabled to discern, and receive the things which are necessary to Salvation, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned.","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null}],"items":[]},{"question":"Is the Spirit of Christ without his Word sufficient to teach us the will of God for our Salvation?","answer":"Christ by his Spirit without his Word, could teach us the will of God, but he doth not, neither hath promised now to do it, since the whole will of God necessary to our Salvation, is revealed in his word: The word of Christ without his Spirit cannot; the Spirit of Christ without his word will not teach us the will of God for our Salvation.","segments":[{"text":"Christ by his Spirit without his Word, could teach us the will of God, but he doth not, neither hath promised now to do it, since the whole will of God necessary to our Salvation, is revealed in his word: The word of Christ without his Spirit cannot; the Spirit of Christ without his word will not teach us the will of God for our Salvation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":25,"title":"How doth Christ execute the Office of a Priest?","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Priest?","answer":"Christ executeth the Office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice, and reconcile us to God, and in making continual Intercession for us.","segments":[{"text":"Christ executeth the Office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice, and reconcile us to God, and in making continual Intercession for us.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first part of Christs Priestly Office?","answer":"The first part of Christs Priestly Office is his offering up Sacrifice to God for us, Every High Priest is ordained to offer Gifts and Sacrifices, wherefore it is of necessity that this man have some what to offer.","segments":[{"text":"The first part of Christs Priestly Office is his offering up Sacrifice to God for us, Every High Priest is ordained to offer Gifts and Sacrifices, wherefore it is of necessity that this man have some what to offer.","proofs":["Hebrews 8:3"],"refs":[{"printed":"Hebrews 8:3","osis":["Heb.8.3"]}],"note":null}],"items":[]},{"question":"What is a Sacrifice?","answer":"A Sacrifice is a Holy Offering tendered to God by a Priest of Gods appointment.","segments":[{"text":"A Sacrifice is a Holy Offering tendered to God by a Priest of Gods appointment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Christ a Priest of Gods appointment?","answer":"Yes, for he was called and anointed by God to this office, No man taketh this Honor to himself, but he that was called of God as was Aaron: So also Christ glorified not himself to be made an High Priest, but he that said, Thou art a Priest for ever, after the order of Melchisedeck.","segments":[{"text":"Yes, for he was called and anointed by God to this office, No man taketh this Honor to himself, but he that was called of God as was Aaron: So also Christ glorified not himself to be made an High Priest, but he that said, Thou art a Priest for ever, after the order of Melchisedeck.","proofs":["Hebrews 5:4–6"],"refs":[{"printed":"Hebrews 5:4–6","osis":["Heb.5.4-Heb.5.6"]}],"note":null}],"items":[]},{"question":"What Sacrifice did Christ offer to God for us?","answer":"Christ did offer unto God for us the Sacrifice of himself; But now once in the end of the world hath he appeared, to put a way sin by the Sacrifice of himself.","segments":[{"text":"Christ did offer unto God for us the Sacrifice of himself; But now once in the end of the world hath he appeared, to put a way sin by the Sacrifice of himself.","proofs":["Hebrews 9:26"],"refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"note":null}],"items":[]},{"question":"Did Christ offer this Sacrifice of himself often?","answer":"No, but he offered the Sacrifice of himself once only, this being sufficient for our sins, Christ was once offered to bear the sins of many.","segments":[{"text":"No, but he offered the Sacrifice of himself once only, this being sufficient for our sins, Christ was once offered to bear the sins of many.","proofs":["Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null}],"items":[]},{"question":"Wherefore was it that Christ did offer the Sacrifice of himself unto God for us?","answer":"Christ did offer the Sacrifice of himself unto God for us, 1. That hereby he might satisfie Gods justice for us. 2. And that hereby he might reconcile us unto God.","segments":[{"text":"Christ did offer the Sacrifice of himself unto God for us, 1. That hereby he might satisfie Gods justice for us. 2. And that hereby he might reconcile us unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that Christ did satisfie Gods justice by the Sacrifice of himself?","answer":"1. Because Christs Sacrifice of himself was of sufficient worth to satisfie Gods justice, infinitely offended by our sins, being the Sacrifice of him who, as God, was of infinite Dignity. 2. Because this Sacrifice of Christ was accepted by God in the behalf of sins, Christ hath loved us, and hath given himself for us an Offering and Sacrifice to God, for a sweet smelling Savour. 3. It doth farther appear, because Christ in his death, who was our Sacrifice, did bear our sins, or the punishment due for our sins; and wherefore did he bear them, but for the satisfaction of Gods justice? Who his own self bare our sins in his own body on the Tree. And he is said to give his life a Ransome for many, which Ransome was Gods Satisfaction.","segments":[{"text":"1. Because Christs Sacrifice of himself was of sufficient worth to satisfie Gods justice, infinitely offended by our sins, being the Sacrifice of him who, as God, was of infinite Dignity. 2. Because this Sacrifice of Christ was accepted by God in the behalf of sins, Christ hath loved us, and hath given himself for us an Offering and Sacrifice to God, for a sweet smelling Savour.","proofs":["Ephesians 5:2"],"refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null},{"text":"3. It doth farther appear, because Christ in his death, who was our Sacrifice, did bear our sins, or the punishment due for our sins; and wherefore did he bear them, but for the satisfaction of Gods justice? Who his own self bare our sins in his own body on the Tree.","proofs":["1 Peter 2:24"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"note":null},{"text":"And he is said to give his life a Ransome for many,","proofs":["Matthew 20:28"],"refs":[{"printed":"Matthew 20:28","osis":["Matt.20.28"]}],"note":null},{"text":"which Ransome was Gods Satisfaction.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the consequent of the Satisfaction Christ hath given to God by this Sacrifice of himself?","answer":"The consequent of Christs satisfaction by this Sacrifice, is our Reconciliation unto God, That he might reconcile both unto God in one body by the Cross.","segments":[{"text":"The consequent of Christs satisfaction by this Sacrifice, is our Reconciliation unto God, That he might reconcile both unto God in one body by the Cross.","proofs":["Ephesians 2:16"],"refs":[{"printed":"Ephesians 2:16","osis":["Eph.2.16"]}],"note":null}],"items":[]},{"question":"What is the second part of Christs Priestly Office?","answer":"The second part of Christs Priestly Office, is his making Intercession for us, He bare the sins of many, and made Intercession for the Transgressors.","segments":[{"text":"The second part of Christs Priestly Office, is his making Intercession for us, He bare the sins of many, and made Intercession for the Transgressors.","proofs":["Isaiah 53:12"],"refs":[{"printed":"Isaiah 53:12","osis":["Isa.53.12"]}],"note":null}],"items":[]},{"question":"What doth Christ do for us in his Intercession?","answer":"Christ in his Intercession, doth pray unto and plead with God, as our Advocate, that through the merit of his death, we might be actually reconciled, our Persons accepted, our Sins pardoned, our Consciences quieted, our Prayers answered, and at last our Souls saved, If any man sin, we have an Advocate with the Father, even Jesus Christ the Righteous. If ye ask any thing in my name, I will do it.","segments":[{"text":"Christ in his Intercession, doth pray unto and plead with God, as our Advocate, that through the merit of his death, we might be actually reconciled, our Persons accepted, our Sins pardoned, our Consciences quieted, our Prayers answered, and at last our Souls saved, If any man sin, we have an Advocate with the Father, even Jesus Christ the Righteous.","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"If ye ask any thing in my name, I will do it.","proofs":["John 14:14"],"refs":[{"printed":"John 14:14","osis":["John.14.14"]}],"note":null}],"items":[]},{"question":"Where doth Christ make Intercession for us?","answer":"Christ doth make Intercession for us at the right hand of God in Heaven, It is Christ that died, yea rather is risen again, who is even at the right hand of God, who also maketh Intercession for us.","segments":[{"text":"Christ doth make Intercession for us at the right hand of God in Heaven, It is Christ that died, yea rather is risen again, who is even at the right hand of God, who also maketh Intercession for us.","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"items":[]},{"question":"Doth Christ make Intercession for us only for a time?","answer":"Christ maketh Intercession for us continually and for ever, He is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them.","segments":[{"text":"Christ maketh Intercession for us continually and for ever, He is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"items":[]},{"question":"Wherein doth Christs Priestly Office differ from the Priestly Office under the Ceremonial Law?","answer":"1. The Priests under the Law, were Priests after the order of Aaron; but Christ is a Priest after the order of Melchisedeck, without Father, as Man, without Mother, as God, &c. 2. The Priests under the Law were sinful; but Christ is Holy, and perfectly free from sin, Such an High Priest became us who is Holy, Harmless, Undefiled, separate from sinners. 3. The Priests under the Law were many, because Mortal, but Christ is the one only High Priest of his order, and abideth continually, They truly were many Priests, because they were not suffered to continue by reason of death; But this man continueth ever. 4. The Priests under the Law were consecrated and settled in their Office without an Oath, but Christ with an Oath, For those Priests were made without an Oath, but this was with an Oath, by him that said unto him, The Lord sware, and will not repent, thou art a Priest for ever, &c. 5. The Priesthood under the Law was changeable, but Christs Priesthood is unchangeable, For the Priesthood being changed, there must be of necessity a change also of the Law; But this man hath an unchangeable Priesthood. 6. The Priests under the Law offered up many Sacrifices, and those of Bulls and Goats, and the blood of others; but Christ offered up but once one Sacrifice, and that the Sacrifice of himself and his own blood, Nor yet that he should offer himself often, as the High Priest entereth into the Holy place every year with the blood of others, He offered one Sacrifice for sins for ever. 7. The Priests under the Law offered Sacrifice for themselves, for their own sins as well as for the sins of the People; but Christ offered Sacrifice only for others, being himself without sin, Who needeth not daily as those High Priests, to offer up Sacrifice first for his own sins, and then for the People. 8. The Sacrifices which the Priest under the Law did offer, were Types of Christs Sacrifice, not being sufficient in themselves to take away sin, nor accepted by God any farther than Christ was eyed in them: But Christs Sacrifice of himself was the thing Typified, and is efficacious in it self for Remission, and for it self is accepted, The Law having a shadow of good things to come, can never by those Sacrifices make the comers perfect. For it is not possible that the blood of Bulls and Goats should take away sin. Christ by one offering hath perfected for ever them that are sanctified. 9. The Priests under the Law appeared in the behalf of the People before God in the Temple, the Holy place made with hands; but Christ appeareth before God in Heaven for us, Christ is not entred into the Holy place made with hands, which are the Figures of the true, but into Heaven it self, now to appear in the Presence of God for us. 10. The Priests under the Law had only the Office of Priesthood; but Christ is Priest, Prophet and King.","segments":[{"text":"1. The Priests under the Law, were Priests after the order of Aaron; but Christ is a Priest after the order of Melchisedeck, without Father, as Man, without Mother, as God, &c.","proofs":["Hebrews 7:1–20"],"refs":[{"printed":"Hebrews 7:1–20","osis":["Heb.7.1-Heb.7.20"]}],"note":null},{"text":"2. The Priests under the Law were sinful; but Christ is Holy, and perfectly free from sin, Such an High Priest became us who is Holy, Harmless, Undefiled, separate from sinners.","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null},{"text":"3. The Priests under the Law were many, because Mortal, but Christ is the one only High Priest of his order, and abideth continually, They truly were many Priests, because they were not suffered to continue by reason of death; But this man continueth ever.","proofs":["Hebrews 7:23–24"],"refs":[{"printed":"Hebrews 7:23–24","osis":["Heb.7.23-Heb.7.24"]}],"note":null},{"text":"4. The Priests under the Law were consecrated and settled in their Office without an Oath, but Christ with an Oath, For those Priests were made without an Oath, but this was with an Oath, by him that said unto him, The Lord sware, and will not repent, thou art a Priest for ever, &c.","proofs":["Hebrews 7:21"],"refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]}],"note":null},{"text":"5. The Priesthood under the Law was changeable, but Christs Priesthood is unchangeable, For the Priesthood being changed, there must be of necessity a change also of the Law; But this man hath an unchangeable Priesthood.","proofs":["Hebrews 7:12, 24"],"refs":[{"printed":"Hebrews 7:12, 24","osis":["Heb.7.12","Heb.7.24"]}],"note":null},{"text":"6. The Priests under the Law offered up many Sacrifices, and those of Bulls and Goats, and the blood of others; but Christ offered up but once one Sacrifice, and that the Sacrifice of himself and his own blood, Nor yet that he should offer himself often, as the High Priest entereth into the Holy place every year with the blood of others,","proofs":["Hebrews 9:25"],"refs":[{"printed":"Hebrews 9:25","osis":["Heb.9.25"]}],"note":null},{"text":"He offered one Sacrifice for sins for ever.","proofs":["Hebrews 10:12"],"refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"note":null},{"text":"7. The Priests under the Law offered Sacrifice for themselves, for their own sins as well as for the sins of the People; but Christ offered Sacrifice only for others, being himself without sin, Who needeth not daily as those High Priests, to offer up Sacrifice first for his own sins, and then for the People.","proofs":["Hebrews 7:27"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]}],"note":null},{"text":"8. The Sacrifices which the Priest under the Law did offer, were Types of Christs Sacrifice, not being sufficient in themselves to take away sin, nor accepted by God any farther than Christ was eyed in them: But Christs Sacrifice of himself was the thing Typified, and is efficacious in it self for Remission, and for it self is accepted, The Law having a shadow of good things to come, can never by those Sacrifices make the comers perfect.","proofs":["Hebrews 10:1"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]}],"note":null},{"text":"For it is not possible that the blood of Bulls and Goats should take away sin.","proofs":["Hebrews 10:4"],"refs":[{"printed":"Hebrews 10:4","osis":["Heb.10.4"]}],"note":null},{"text":"Christ by one offering hath perfected for ever them that are sanctified.","proofs":["Hebrews 10:14"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null},{"text":"9. The Priests under the Law appeared in the behalf of the People before God in the Temple, the Holy place made with hands; but Christ appeareth before God in Heaven for us, Christ is not entred into the Holy place made with hands, which are the Figures of the true, but into Heaven it self, now to appear in the Presence of God for us.","proofs":["Hebrews 9:24"],"refs":[{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"note":null},{"text":"10. The Priests under the Law had only the Office of Priesthood; but Christ is Priest, Prophet and King.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":26,"title":"How doth Christ execute the Office of a King?","part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a King?","answer":"Christ executeth the Office of a King, in Subduing us to himself, in Ruling and Defending us, and in Restraining and Conquering all his and our Enemies.","segments":[{"text":"Christ executeth the Office of a King, in Subduing us to himself, in Ruling and Defending us, and in Restraining and Conquering all his and our Enemies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Over whom doth Christ exercise his Kingly Office?","answer":"Christ doth exercise his Kingly Office, 1. Over his Elect People, Thou art the Son of God, thou art the King of Israel. 2. Over his and their Enemies, Rule thou in the midst of thine Enemies.","segments":[{"text":"Christ doth exercise his Kingly Office, 1. Over his Elect People, Thou art the Son of God, thou art the King of Israel.","proofs":["John 1:49"],"refs":[{"printed":"John 1:49","osis":["John.1.49"]}],"note":null},{"text":"2. Over his and their Enemies, Rule thou in the midst of thine Enemies.","proofs":["Psalm 110:2"],"refs":[{"printed":"Psalm 110:2","osis":["Ps.110.2"]}],"note":null}],"items":[]},{"question":"How doth Christ exercise his Kingly Office over his Elect People?","answer":"Christ doth exercise his Kingly Office over his Elect People; 1. In his Subduing them to himself. 2. In his Ruling them. 3. In his Defending them.","segments":[{"text":"Christ doth exercise his Kingly Office over his Elect People; 1. In his Subduing them to himself. 2. In his Ruling them. 3. In his Defending them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Christs Subduing his Elect People to himself suppose?","answer":"Christs Subduing his Elect People to himself, doth suppose, that at first they are stubborn and disobedient, rebellious, and enemies unto him, For we our selves also were sometimes foolish and disobedient, serving divers lusts. You were sometimes alienated and enemies in your mind by wicked works.","segments":[{"text":"Christs Subduing his Elect People to himself, doth suppose, that at first they are stubborn and disobedient, rebellious, and enemies unto him, For we our selves also were sometimes foolish and disobedient, serving divers lusts.","proofs":["Titus 3:3"],"refs":[{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null},{"text":"You were sometimes alienated and enemies in your mind by wicked works.","proofs":["Colossians 1:21"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null}],"items":[]},{"question":"What doth Christs Subduing his Elect People to himself imply?","answer":"Christs Subduing his Elect People to himself, doth imply his effectual calling them, and bringing them under his government, wherein by his Word and Spirit he doth conquer their stubbornness and enmity, and make them a willing people to himself, Thy people shall be willing in the day of thy power.","segments":[{"text":"Christs Subduing his Elect People to himself, doth imply his effectual calling them, and bringing them under his government, wherein by his Word and Spirit he doth conquer their stubbornness and enmity, and make them a willing people to himself, Thy people shall be willing in the day of thy power.","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null}],"items":[]},{"question":"How doth Christ Rule his People?","answer":"Christ doth Rule his people, 1. By giving them Laws unto which they are to conform their Hearts and Lives, The Lord is our Law-giver, the Lord is our King 2. By annexing or adding to his Laws, Threatnings of punishing the Disobedient, and Promises of rewarding the Obedient, I will kill her Children with Death, and all the Churches shall know that I am he which searcheth the Reins and Heart; and I will give to every one of you according to your works. 3. By appointing Church Officers, not only for declaring and publishing his Laws, but also for the execution of some Threatnings, who having the Key of Discipline as well as the Key of the Doctrine committed to them, are to rule under him in the Church, and have power of binding and loosing, of administring Church Censures, and relaxing or taking them off, And I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth shall be bound in Heaven, and whatsoever thou shalt loose on Earth shall be loosed in Heaven. 4. And chiefly, Christ doth Rule his People inwardly by his Spirit, whereby he doth write his Laws in their hearts, working in them a disposition and strength to yeild to him that obedience which he requireth, I will put my Laws into their mind, and write them in their hearts. Ye are the Epistle of Christ, written not with Ink, but with the Spirit of the Living God; not in Tables of Stone, but in fleshly Tables of the Heart.","segments":[{"text":"Christ doth Rule his people, 1. By giving them Laws unto which they are to conform their Hearts and Lives, The Lord is our Law-giver, the Lord is our King","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null},{"text":"2. By annexing or adding to his Laws, Threatnings of punishing the Disobedient, and Promises of rewarding the Obedient, I will kill her Children with Death, and all the Churches shall know that I am he which searcheth the Reins and Heart; and I will give to every one of you according to your works.","proofs":["Revelation 2:23"],"refs":[{"printed":"Revelation 2:23","osis":["Rev.2.23"]}],"note":null},{"text":"3. By appointing Church Officers, not only for declaring and publishing his Laws, but also for the execution of some Threatnings, who having the Key of Discipline as well as the Key of the Doctrine committed to them, are to rule under him in the Church, and have power of binding and loosing, of administring Church Censures, and relaxing or taking them off, And I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth shall be bound in Heaven, and whatsoever thou shalt loose on Earth shall be loosed in Heaven.","proofs":["Matthew 16:19"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]}],"note":null},{"text":"4. And chiefly, Christ doth Rule his People inwardly by his Spirit, whereby he doth write his Laws in their hearts, working in them a disposition and strength to yeild to him that obedience which he requireth, I will put my Laws into their mind, and write them in their hearts.","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null},{"text":"Ye are the Epistle of Christ, written not with Ink, but with the Spirit of the Living God; not in Tables of Stone, but in fleshly Tables of the Heart.","proofs":["2 Corinthians 3:3"],"refs":[{"printed":"2 Corinthians 3:3","osis":["2Cor.3.3"]}],"note":null}],"items":[]},{"question":"How doth Christ defend his People?","answer":"Christ doth defend his People, 1. By hiding them under his wing, How often would I have gathered thy Children together, as a Hen gathereth her chickens under her wings. He shall cover thee with his Feathers, and under his Wings shalt thou trust; his Truth shall be thy shield and buckler. 2. By restraining and conquering all his and their enemies.","segments":[{"text":"Christ doth defend his People, 1. By hiding them under his wing, How often would I have gathered thy Children together, as a Hen gathereth her chickens under her wings.","proofs":["Matthew 23:37"],"refs":[{"printed":"Matthew 23:37","osis":["Matt.23.37"]}],"note":null},{"text":"He shall cover thee with his Feathers, and under his Wings shalt thou trust; his Truth shall be thy shield and buckler.","proofs":["Psalm 91:4"],"refs":[{"printed":"Psalm 91:4","osis":["Ps.91.4"]}],"note":null},{"text":"2. By restraining and conquering all his and their enemies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who are the Enimies of Christ and his People?","answer":"The Enemies of Christ and his People, are the Devil, the Flesh, the World and Death","segments":[{"text":"The Enemies of Christ and his People, are the Devil, the Flesh, the World and Death","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for Christ to restrain his, and his peoples Enemies?","answer":"Christ doth restrain his and his Peoples Enemies, when (their power remaining) he doth set bounds and limits to them, over which he doth not suffer them to pass.","segments":[{"text":"Christ doth restrain his and his Peoples Enemies, when (their power remaining) he doth set bounds and limits to them, over which he doth not suffer them to pass.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for Christ to conquer his and his Peoples Enemies?","answer":"Christ doth conquer his and his peoples Enemies when he taketh away their power in part, that they have not Dominion over his people, but then he doth compleatly conquer them when he doth bring all Enemies under his feet and utterly abolish and destroy them, In all these things we are more than conquerers through him that loved us. For he must reign, till he hath put all Enemies under his feet.","segments":[{"text":"Christ doth conquer his and his peoples Enemies when he taketh away their power in part, that they have not Dominion over his people, but then he doth compleatly conquer them when he doth bring all Enemies under his feet and utterly abolish and destroy them, In all these things we are more than conquerers through him that loved us.","proofs":["Romans 8:37"],"refs":[{"printed":"Romans 8:37","osis":["Rom.8.37"]}],"note":null},{"text":"For he must reign, till he hath put all Enemies under his feet.","proofs":["1 Corinthians 15:25"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":27,"title":"Wherein did Christs Humiliation consist?","part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein did Christs Humiliation consist?","answer":"Christs Humiliation consisted in his being born, and that in a low condition, made under the Law, undergoing the miseries of this Life, the Wrath of God, and the cursed death of the Cross, in being buried, and continuing under the Power of death for a time.","segments":[{"text":"Christs Humiliation consisted in his being born, and that in a low condition, made under the Law, undergoing the miseries of this Life, the Wrath of God, and the cursed death of the Cross, in being buried, and continuing under the Power of death for a time.","proofs":[],"refs":[],"note":null}],"items":[{"question":"In what things did Christ humble himself?","answer":"Christ did humble himself, 1. In his Birth. 2. In his Life 3. In his Death.","segments":[{"text":"Christ did humble himself, 1. In his Birth. 2. In his Life 3. In his Death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did Christ humble himself in his Birth?","answer":"Christ humbled himself in his Birth, in that He being the Eternal Son of God, in time, became man, and was born, not of a great Princess, but of a mean Virgin; not in a stately Palace, but in the Stable of an Inn; and instead of a Cradle, was laid in a Manger, He hath regarded the low estate of his Hand-maid. And she brought forth her first-born Son, and wrapped him in swadling cloaths, and laid him in a Manger, because there was no room for them in the Inn.","segments":[{"text":"Christ humbled himself in his Birth, in that He being the Eternal Son of God, in time, became man, and was born, not of a great Princess, but of a mean Virgin; not in a stately Palace, but in the Stable of an Inn; and instead of a Cradle, was laid in a Manger, He hath regarded the low estate of his Hand-maid.","proofs":["Luke 1:48"],"refs":[{"printed":"Luke 1:48","osis":["Luke.1.48"]}],"note":null},{"text":"And she brought forth her first-born Son, and wrapped him in swadling cloaths, and laid him in a Manger, because there was no room for them in the Inn.","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null}],"items":[]},{"question":"How did Christ humble himself in his Life?","answer":"Christ did humble himself in his Life, in that, 1. He subjected himself to the Law, God sent forth his Son made of a Woman, made under the Law. 2. He conflicted with the Temptations of the Devil, Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil. 3. He endured the Contradictions, Reproaches, and Indignities of wicked men, Consider him who endured such contradiction of sinners against himself. If they have called the Master of the House Beelzebub, how much more them of the Houshold. 4. He underwent the sinless infirmities of the Flesh, such as weariness, hunger, thirst, and the like in regard of his Body; and grief and sorrow in regard of his Soul, Jesus being wearied with his journey sat on the well. When he had fasted forty days and forty nights, he was afterward an hungred. He is a man of sorrows, and acquainted with grief.","segments":[{"text":"Christ did humble himself in his Life, in that, 1. He subjected himself to the Law, God sent forth his Son made of a Woman, made under the Law.","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"2. He conflicted with the Temptations of the Devil, Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil.","proofs":["Matthew 4:1"],"refs":[{"printed":"Matthew 4:1","osis":["Matt.4.1"]}],"note":null},{"text":"3. He endured the Contradictions, Reproaches, and Indignities of wicked men, Consider him who endured such contradiction of sinners against himself.","proofs":["Hebrews 12:3"],"refs":[{"printed":"Hebrews 12:3","osis":["Heb.12.3"]}],"note":null},{"text":"If they have called the Master of the House Beelzebub, how much more them of the Houshold.","proofs":["Matthew 10:25"],"refs":[{"printed":"Matthew 10:25","osis":["Matt.10.25"]}],"note":null},{"text":"4. He underwent the sinless infirmities of the Flesh, such as weariness, hunger, thirst, and the like in regard of his Body; and grief and sorrow in regard of his Soul, Jesus being wearied with his journey sat on the well.","proofs":["John 4:6"],"refs":[{"printed":"John 4:6","osis":["John.4.6"]}],"note":null},{"text":"When he had fasted forty days and forty nights, he was afterward an hungred.","proofs":["Matthew 4:2"],"refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"note":null},{"text":"He is a man of sorrows, and acquainted with grief.","proofs":["Isaiah 53:3"],"refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"note":null}],"items":[]},{"question":"How did Christ humble himself in his Death?","answer":"Christ humbled himself in his Death, 1. In regard of the antecedents of it. 2. In regard of his Death it self. 3. In regard of the consequents of it.","segments":[{"text":"Christ humbled himself in his Death, 1. In regard of the antecedents of it. 2. In regard of his Death it self. 3. In regard of the consequents of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How did Christ humble himself in regard of the antecedents of his Death?","answer":"Christ humbled himself in regard of the antecedents of his Death, 1. In permitting Judas to betray him. 2. In submitting himself to the Officers to take him. 3. In hearing Peter deny him. 4. In suffering the people to Mock him, Spit on him, Buffet him, and Pilate to Scourge and Condemn him; with many Affronts and Indignities which were offered unto him,","segments":[{"text":"Christ humbled himself in regard of the antecedents of his Death, 1. In permitting Judas to betray him. 2. In submitting himself to the Officers to take him. 3. In hearing Peter deny him. 4. In suffering the people to Mock him, Spit on him, Buffet him, and Pilate to Scourge and Condemn him; with many Affronts and Indignities which were offered unto him,","proofs":["Matthew 26–27"],"refs":[{"printed":"Matthew 26–27","osis":["Matt.26-Matt.27"]}],"note":null}],"items":[]},{"question":"How did Christ humble himself in regard of his Death it self?","answer":"Christ humbled himself in regard of his Death it self, in that, 1. The kind of his Death was an accursed and disgraceful Death, as also a lingring and painful Death, being the Death of the Cross, He humbled himself and became obedient unto Death, even the Death of the Cross. Christ was made a Curse for us; as it is written, Cursed is every one that hangeth on a Tree. 2. He, together with the pain of his Body on the Cross, endured the Wrath of God, due for Mans Sin in his Soul, About the ninth hour Jesus cryed out with a loud voice, my God, my God, why hast thou forsaken me.","segments":[{"text":"Christ humbled himself in regard of his Death it self, in that, 1. The kind of his Death was an accursed and disgraceful Death, as also a lingring and painful Death, being the Death of the Cross, He humbled himself and became obedient unto Death, even the Death of the Cross.","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null},{"text":"Christ was made a Curse for us; as it is written, Cursed is every one that hangeth on a Tree.","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"2. He, together with the pain of his Body on the Cross, endured the Wrath of God, due for Mans Sin in his Soul, About the ninth hour Jesus cryed out with a loud voice, my God, my God, why hast thou forsaken me.","proofs":["Matthew 27:46"],"refs":[{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null}],"items":[]},{"question":"How did Christ humble himself in regard of the consequents of his Death?","answer":"Christ humbled himself in regard of the consequents of his Death, in that 1. He was buried, And when Joseph had taken the body, he wrapped it in a clean Linnen Cloth, and laid it in his own new Tomb. 2. He continued under the power of death for a time, namely until the third day, As Jonas was three days and three nights in the Whales belly: so shall the Son of Man be three days and three nights in the heart of the Earth.","segments":[{"text":"Christ humbled himself in regard of the consequents of his Death, in that 1. He was buried, And when Joseph had taken the body, he wrapped it in a clean Linnen Cloth, and laid it in his own new Tomb.","proofs":["Matthew 27:59–60"],"refs":[{"printed":"Matthew 27:59–60","osis":["Matt.27.59-Matt.27.60"]}],"note":null},{"text":"2. He continued under the power of death for a time, namely until the third day, As Jonas was three days and three nights in the Whales belly: so shall the Son of Man be three days and three nights in the heart of the Earth.","proofs":["Matthew 12:40"],"refs":[{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null}],"items":[]},{"question":"What doth Christs humiliation assure us of?","answer":"Christs humiliation doth assure us of our Redemption, through the merits of his sufferings, In whom we have Redemption through his blood, even the forgiveness of sins.","segments":[{"text":"Christs humiliation doth assure us of our Redemption, through the merits of his sufferings, In whom we have Redemption through his blood, even the forgiveness of sins.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"items":[]},{"question":"What doth Christs humiliation, especially his death teach us?","answer":"Christs humbling himself unto death doth teach us, 1. To humble our selves, and be lowly, like unto our Master, Learn of me, for I am meek and lowly in heart. 2. That as Christ died for sin; so we should die to sin, and not be unwilling to suffer, and to die for his sake if called thereunto, If we be dead with Christ, we shall also live with him. Reckon your selves to be dead indeed unto sin. For as much as Christ hath suffered for us. Arm your selves likewise with the same mind.","segments":[{"text":"Christs humbling himself unto death doth teach us, 1. To humble our selves, and be lowly, like unto our Master, Learn of me, for I am meek and lowly in heart.","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null},{"text":"2. That as Christ died for sin; so we should die to sin, and not be unwilling to suffer, and to die for his sake if called thereunto, If we be dead with Christ, we shall also live with him.","proofs":["Romans 6:8"],"refs":[{"printed":"Romans 6:8","osis":["Rom.6.8"]}],"note":null},{"text":"Reckon your selves to be dead indeed unto sin.","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null},{"text":"For as much as Christ hath suffered for us. Arm your selves likewise with the same mind.","proofs":["1 Peter 4:1"],"refs":[{"printed":"1 Peter 4:1","osis":["1Pet.4.1"]}],"note":null}],"items":[]}]}],"text":null},{"number":28,"title":"Wherein consisteth Christs Exaltation?","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consisteth Christs Exaltation?","answer":"Christs Exaltation consisteth in his rising again from the dead on the third day, in ascending up into Heaven, and sitting at the right hand of God the Father, and in coming to judge the World at the last day.","segments":[{"text":"Christs Exaltation consisteth in his rising again from the dead on the third day, in ascending up into Heaven, and sitting at the right hand of God the Father, and in coming to judge the World at the last day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first part of Christs Exaltation?","answer":"The first part of Christs Exaltation is his Resurrection from the Dead.","segments":[{"text":"The first part of Christs Exaltation is his Resurrection from the Dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that Christ rose again from the dead?","answer":"1. By the many witnesses which saw him, and conversed with him after his Resurrection, He was seen of Cephas, then of the twelve; after he was seen of above five hundred Brethren at once. 2. Because otherwise our Faith would be in vain, the guilt of sin would still remain upon us, and there would be no hope for us, If Christ be not raised your Faith is in vain, ye are yet in your sins.","segments":[{"text":"1. By the many witnesses which saw him, and conversed with him after his Resurrection, He was seen of Cephas, then of the twelve; after he was seen of above five hundred Brethren at once.","proofs":["1 Corinthians 15:5–6"],"refs":[{"printed":"1 Corinthians 15:5–6","osis":["1Cor.15.5-1Cor.15.6"]}],"note":null},{"text":"2. Because otherwise our Faith would be in vain, the guilt of sin would still remain upon us, and there would be no hope for us, If Christ be not raised your Faith is in vain, ye are yet in your sins.","proofs":["1 Corinthians 15:17"],"refs":[{"printed":"1 Corinthians 15:17","osis":["1Cor.15.17"]}],"note":null}],"items":[]},{"question":"By whom was Christ raised from the dead?","answer":"Christ was raised from the dead by his own power and spirit, whereby he was declared to be the Son of God, I lay down my life that I might take it again, I have power to lay it down, and I have power to take it again. Declared to be the Son of God, with power, according to the spirit of holiness, by the Resurrection from the dead.","segments":[{"text":"Christ was raised from the dead by his own power and spirit, whereby he was declared to be the Son of God, I lay down my life that I might take it again, I have power to lay it down, and I have power to take it again.","proofs":["John 10:17–18"],"refs":[{"printed":"John 10:17–18","osis":["John.10.17-John.10.18"]}],"note":null},{"text":"Declared to be the Son of God, with power, according to the spirit of holiness, by the Resurrection from the dead.","proofs":["Romans 1:4"],"refs":[{"printed":"Romans 1:4","osis":["Rom.1.4"]}],"note":null}],"items":[]},{"question":"How soon did Christ rise after his death?","answer":"Christ rose again from the dead on the third day, He was buried, and rose again the third day according to the Scriptures.","segments":[{"text":"Christ rose again from the dead on the third day, He was buried, and rose again the third day according to the Scriptures.","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null}],"items":[]},{"question":"Did Christ rise again with the same body which was buried?","answer":"Christ did rise again with the same body, for he bore the print of the Nailes in his hands and his Feet, and of the Spear in his side, Reach hither thy Finger, and behold my Hands, and reach hither thy Hand, and thrust it into my Side.","segments":[{"text":"Christ did rise again with the same body, for he bore the print of the Nailes in his hands and his Feet, and of the Spear in his side, Reach hither thy Finger, and behold my Hands, and reach hither thy Hand, and thrust it into my Side.","proofs":["John 20:27"],"refs":[{"printed":"John 20:27","osis":["John.20.27"]}],"note":null}],"items":[]},{"question":"Was not Christs body corrupted in the grave like the bodies of others?","answer":"No; for God did not suffer him to see corruption, He whom God raised saw no corruption","segments":[{"text":"No; for God did not suffer him to see corruption, He whom God raised saw no corruption","proofs":["Acts 13:37"],"refs":[{"printed":"Acts 13:37","osis":["Acts.13.37"]}],"note":null}],"items":[]},{"question":"Was not Christs body mortal after his Resurrection?","answer":"No, for then his body did put on Immortality, Christ being raised from the dead, dieth no more, death hath no more dominion over him.","segments":[{"text":"No, for then his body did put on Immortality, Christ being raised from the dead, dieth no more, death hath no more dominion over him.","proofs":["Romans 6:9"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null}],"items":[]},{"question":"What doth the Resurrection of Christ teach us?","answer":"The Resurrection of Christ doth teach us to walk in newness of life, Like as Christ was raised from the dead by the Glory of the Father; even so we also should walk in newness of life.","segments":[{"text":"The Resurrection of Christ doth teach us to walk in newness of life, Like as Christ was raised from the dead by the Glory of the Father; even so we also should walk in newness of life.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"items":[]},{"question":"What doth the Resurrection of Christ assure us of?","answer":"The Resurrection of Christ doth assure us, that our bodies shall be raised again from the dead on the last day, Now is Christ risen from the dead, and become the first-fruit of them that slept.","segments":[{"text":"The Resurrection of Christ doth assure us, that our bodies shall be raised again from the dead on the last day, Now is Christ risen from the dead, and become the first-fruit of them that slept.","proofs":["1 Corinthians 15:20"],"refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"note":null}],"items":[]},{"question":"What is the second part of Christs exaltation","answer":"The second part of Christs exaltation is his Ascention into Heaven.","segments":[{"text":"The second part of Christs exaltation is his Ascention into Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that Christ Ascended into Heaven?","answer":"By the Scripture-Record of the Witnesses which saw him. And he led them out as far as Bethany, and lift up his hands and blessed them, and while he blessed them, he was parted from them, and carried up into Heaven.","segments":[{"text":"By the Scripture-Record of the Witnesses which saw him. And he led them out as far as Bethany, and lift up his hands and blessed them, and while he blessed them, he was parted from them, and carried up into Heaven.","proofs":["Luke 24:50–51"],"refs":[{"printed":"Luke 24:50–51","osis":["Luke.24.50-Luke.24.51"]}],"note":null}],"items":[]},{"question":"How long after Christs Resurrection, was his Ascention?","answer":"Christs Ascention was forty days after his Resurrection, Until the day in which he was taken up after he had given Commandments unto the Apostles, whom he had chosen, to whom he shewed himself alive after his Passion, by many infallible proofs, being seen of them forty days.","segments":[{"text":"Christs Ascention was forty days after his Resurrection, Until the day in which he was taken up after he had given Commandments unto the Apostles, whom he had chosen, to whom he shewed himself alive after his Passion, by many infallible proofs, being seen of them forty days.","proofs":["Acts 1:2–3"],"refs":[{"printed":"Acts 1:2–3","osis":["Acts.1.2-Acts.1.3"]}],"note":null}],"items":[]},{"question":"Wherefore did Christ Ascend into Heaven?","answer":"Christ Ascended into Heaven, 1. That his Person (God-man) might be glorified there with that glory, which (as God) he had with the Father before the World, And now O Father, glorifie thou me with thine own self, with that glory which I had with thee before the World was. 2. That he might (as head of the Church) take possession of Heaven for all his Members, Whither the Fore-runner is for us entered.","segments":[{"text":"Christ Ascended into Heaven, 1. That his Person (God-man) might be glorified there with that glory, which (as God) he had with the Father before the World, And now O Father, glorifie thou me with thine own self, with that glory which I had with thee before the World was.","proofs":["John 17:5"],"refs":[{"printed":"John 17:5","osis":["John.17.5"]}],"note":null},{"text":"2. That he might (as head of the Church) take possession of Heaven for all his Members, Whither the Fore-runner is for us entered.","proofs":["Hebrews 6:20"],"refs":[{"printed":"Hebrews 6:20","osis":["Heb.6.20"]}],"note":null}],"items":[]},{"question":"What doth Christs Ascention into Heaven teach us?","answer":"Christs Ascention into Heaven doth teach us to set our affections on things above, where Christ is, Set your affection on things above, not on things on the Earth.","segments":[{"text":"Christs Ascention into Heaven doth teach us to set our affections on things above, where Christ is, Set your affection on things above, not on things on the Earth.","proofs":["Colossians 3:2"],"refs":[{"printed":"Colossians 3:2","osis":["Col.3.2"]}],"note":null}],"items":[]},{"question":"What is the third part of Christs exaltation?","answer":"The third part of Christs exaltation is his sitting at the right hand of God the Father.","segments":[{"text":"The third part of Christs exaltation is his sitting at the right hand of God the Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by Christs sitting at the right hand of God?","answer":"By Christs sitting at the right hand of God, is meant, his being exalted into the highest honor, and Power, and Favour in Heaven.","segments":[{"text":"By Christs sitting at the right hand of God, is meant, his being exalted into the highest honor, and Power, and Favour in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Christ do for his people which are on earth at the right hand of God in Heaven?","answer":"Christ at the right hand of God in Heaven, 1. Doth make continual Intercession for his people, Who is even at the right hand of God, who also maketh Intercession for us 2. He is preparing a place in Heaven for them, In my Fathers House there are many Mansions, I go to prepare a place for you.","segments":[{"text":"Christ at the right hand of God in Heaven, 1. Doth make continual Intercession for his people, Who is even at the right hand of God, who also maketh Intercession for us","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"2. He is preparing a place in Heaven for them, In my Fathers House there are many Mansions, I go to prepare a place for you.","proofs":["John 14:2"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]}],"note":null}],"items":[]},{"question":"What is the fourth part of Christs exaltation?","answer":"The fourth part of Christs exaltation, is his coming to judge the World, When the Son of Man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory, and before him shall be gathered all Nations, &c.","segments":[{"text":"The fourth part of Christs exaltation, is his coming to judge the World, When the Son of Man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory, and before him shall be gathered all Nations, &c.","proofs":["Matthew 25:31–32"],"refs":[{"printed":"Matthew 25:31–32","osis":["Matt.25.31-Matt.25.32"]}],"note":null}],"items":[]},{"question":"When is it that Christ will come to judge the World?","answer":"Christ will come to judge the World at the last day, when the World shall be at an end, and all things shall be dissolved. But the day of the Lord will come, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burnt up.","segments":[{"text":"Christ will come to judge the World at the last day, when the World shall be at an end, and all things shall be dissolved. But the day of the Lord will come, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burnt up.","proofs":["2 Peter 3:10"],"refs":[{"printed":"2 Peter 3:10","osis":["2Pet.3.10"]}],"note":null}],"items":[]},{"question":"In what glory will Christ come to judge the World at the last day.","answer":"Christ will come to judge the World with his own glory, and the Fathers, and the holy Angels, He shall come in his own glory, and in his Fathers, and of the holy Angels.","segments":[{"text":"Christ will come to judge the World with his own glory, and the Fathers, and the holy Angels, He shall come in his own glory, and in his Fathers, and of the holy Angels.","proofs":["Luke 9:26"],"refs":[{"printed":"Luke 9:26","osis":["Luke.9.26"]}],"note":null}],"items":[]},{"question":"How will Christ Judge the World at this his glorious appearance?","answer":"Christ will Judge the World at his glorious appearance, in righteousness, rendring to every one according to his deserts, He hath appointed a Day, in the which he will judge the World in righteousness, We must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.","segments":[{"text":"Christ will Judge the World at his glorious appearance, in righteousness, rendring to every one according to his deserts, He hath appointed a Day, in the which he will judge the World in righteousness,","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null},{"text":"We must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.","proofs":["2 Corinthians 5:10"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":29,"title":"How are we made partakers of the Redemption purchased by Christ?","part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"How are we made partakers of the Redemption purchased by Christ?","answer":"We are made partakers of the Redemption purchased by Christ by the effectual Application of it to us by his Holy Spirit.","segments":[{"text":"We are made partakers of the Redemption purchased by Christ by the effectual Application of it to us by his Holy Spirit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"By whom was our Redemption purchased?","answer":"Our Redemption was purchased for us by the blood of Christ, By his own blood he entered into the holy place, having obtained eternal Redemption for us.","segments":[{"text":"Our Redemption was purchased for us by the blood of Christ, By his own blood he entered into the holy place, having obtained eternal Redemption for us.","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null}],"items":[]},{"question":"By whom is our Redemption applyed?","answer":"Our Redemption is applyed by the Holy Spirit in his effectual Operation upon us, Not by works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour.","segments":[{"text":"Our Redemption is applyed by the Holy Spirit in his effectual Operation upon us, Not by works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":30,"title":"How doth the Spirit apply to us the Redemption purchased by Christ?","part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"How doth the Spirit apply to us the Redemption purchased by Christ?","answer":"The Spirit applyeth to us the Redemption purchased by Christ by working Faith in us, and thereby uniting us to Christ in our effectual calling.","segments":[{"text":"The Spirit applyeth to us the Redemption purchased by Christ by working Faith in us, and thereby uniting us to Christ in our effectual calling.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whence is it that the Redemption purchased by Christ, is applyed to us, or that we have an interest therein.","answer":"We have an Interest in the Redemption, purchased by Christ, through our Union to him in our effectual calling, Of him are ye in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, Whom he called, them he also justified.","segments":[{"text":"We have an Interest in the Redemption, purchased by Christ, through our Union to him in our effectual calling, Of him are ye in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"Whom he called, them he also justified.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[]},{"question":"What is this Union between Christ and us?","answer":"The Union between Christ and us, is that whereby Christ and we are joyned together, and made one, That Christ may dwell in your hearts by faith;","segments":[{"text":"The Union between Christ and us, is that whereby Christ and we are joyned together, and made one, That Christ may dwell in your hearts by faith;","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null}],"items":[]},{"question":"Whence is it that we are United unto Christ?","answer":"We are United unto Christ, 1. By the Spirit on Gods part, whereby he draws us, and joyns us unto Christ, No man can come unto me, except the Father, which hath sent me, draw him. 2. By Faith on our part, whereby we come unto Christ, and lay hold upon him, He that cometh unto me shall never hunger, and he that believeth in me shall never thirst, That Christ may dwell in your hearts by Faith.","segments":[{"text":"We are United unto Christ, 1. By the Spirit on Gods part, whereby he draws us, and joyns us unto Christ, No man can come unto me, except the Father, which hath sent me, draw him.","proofs":["John 6:44"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]}],"note":null},{"text":"2. By Faith on our part, whereby we come unto Christ, and lay hold upon him, He that cometh unto me shall never hunger, and he that believeth in me shall never thirst,","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null},{"text":"That Christ may dwell in your hearts by Faith.","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null}],"items":[]},{"question":"Is Faith from our selves, or from God?","answer":"Though Faith be our act, yet it is Gods gift, and the work of his Spirit, By grace ye are saved through Faith, and that not of your selves, it is the gift of God. You are risen with him through Faith of the operation of God.","segments":[{"text":"Though Faith be our act, yet it is Gods gift, and the work of his Spirit, By grace ye are saved through Faith, and that not of your selves, it is the gift of God.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"You are risen with him through Faith of the operation of God.","proofs":["Colossians 2:12"],"refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":31,"title":"What is Effectual Calling?","part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"What is Effectual Calling?","answer":"Effectual Calling is the work of Gods Spirit, whereby convincing us of our sin and misery, enlightning our minds in the knowledge of Christ, and renewing our wills, he doth perswade, and enable us to embrace Jesus Christ, freely offered to us in the Gospel.","segments":[{"text":"Effectual Calling is the work of Gods Spirit, whereby convincing us of our sin and misery, enlightning our minds in the knowledge of Christ, and renewing our wills, he doth perswade, and enable us to embrace Jesus Christ, freely offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the difference between effectual calling, and ineffectual calling?","answer":"1. Ineffectual calling is the bare external call of the Word, whereby all sinners are freely invited unto Christ, that they may have life and salvation by him, but in it self is insufficient to perswade and enable them to come unto him, Many are called, but few are chosen. Ye will not come unto me, that ye might have life. 2. Effectual calling is the internal call of the Spirit, accompanying the external call of the Word, whereby we are not only invited unto Christ, but also enabled and perswaded to embrace him, as he is freely proffered unto us in the Gospel, Every one that hath heard and learned of the Father cometh unto me.","segments":[{"text":"1. Ineffectual calling is the bare external call of the Word, whereby all sinners are freely invited unto Christ, that they may have life and salvation by him, but in it self is insufficient to perswade and enable them to come unto him, Many are called, but few are chosen.","proofs":["Matthew 20:16"],"refs":[{"printed":"Matthew 20:16","osis":["Matt.20.16"]}],"note":null},{"text":"Ye will not come unto me, that ye might have life.","proofs":["John 5:40"],"refs":[{"printed":"John 5:40","osis":["John.5.40"]}],"note":null},{"text":"2. Effectual calling is the internal call of the Spirit, accompanying the external call of the Word, whereby we are not only invited unto Christ, but also enabled and perswaded to embrace him, as he is freely proffered unto us in the Gospel, Every one that hath heard and learned of the Father cometh unto me.","proofs":["John 6:45"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"note":null}],"items":[]},{"question":"What is the work of the Spirit of God in our effectual calling?","answer":"The work of the Spirit of God in our effectual calling, is two-fold. 1. Upon our minds. 2. Upon our wills.","segments":[{"text":"The work of the Spirit of God in our effectual calling, is two-fold. 1. Upon our minds. 2. Upon our wills.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the work of the Spirit of God in our effectual calling upon our minds?","answer":"The work of the Spirit of God in our effectual calling upon our minds, is, 1. A convincing us of our sin and misery. 2. An enlightning us in the knowledge of Christ.","segments":[{"text":"The work of the Spirit of God in our effectual calling upon our minds, is, 1. A convincing us of our sin and misery. 2. An enlightning us in the knowledge of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for the Spirit to convince our mind of our sin and misery?","answer":"The Spirit worketh in our mind a conviction of our sin & misery, when he giveth us a clear sight, and full perswasion of the guilt of our sins, and a feeling apprehension of the dreadful Wrath of God, and the endless miseries of Hell, which we have deserved for sin, and every Hour are exposed unto; which doth wound our hearts and consciences, and filleth us with perplexing care what to do to be saved, And when he is come, he will reprove (or convince) the World of sin. Now when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, What shall we do?","segments":[{"text":"The Spirit worketh in our mind a conviction of our sin & misery, when he giveth us a clear sight, and full perswasion of the guilt of our sins, and a feeling apprehension of the dreadful Wrath of God, and the endless miseries of Hell, which we have deserved for sin, and every Hour are exposed unto; which doth wound our hearts and consciences, and filleth us with perplexing care what to do to be saved, And when he is come, he will reprove (or convince) the World of sin.","proofs":["John 16:8"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"note":null},{"text":"Now when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, What shall we do?","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"Whereby doth the Spirit convince us of our sin and misery!","answer":"The Spirit convinceth us of our sin and misery by the Law, and threatnings thereof, By the Law is the knowledg of sin. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.","segments":[{"text":"The Spirit convinceth us of our sin and misery by the Law, and threatnings thereof, By the Law is the knowledg of sin.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[]},{"question":"What knowledg of Christ doth the Spirit enlighten our minds withal after conviction of our sin and misery?","answer":"The Spirit doth enlighten our minds, after conviction of our sin and misery, with the knowledg; 1. That Christ only can save, and that he is all sufficient to do it, Neither is there Salvation in any other, for there is none other name under Heaven given amongst men, whereby we must be saved. Wherefore he is able to save them to the uttermost, that come unto God by him. 2. That Christ is willing to save all that come unto him, Him that cometh unto me, I will in no wise cast out. 3. That Christ hath undertaken to save us, and is faithful to perform it, That he might be a merciful High Priest in things pertaining to God, to make reconciliation for the sins of the People.","segments":[{"text":"The Spirit doth enlighten our minds, after conviction of our sin and misery, with the knowledg; 1. That Christ only can save, and that he is all sufficient to do it, Neither is there Salvation in any other, for there is none other name under Heaven given amongst men, whereby we must be saved.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"Wherefore he is able to save them to the uttermost, that come unto God by him.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"2. That Christ is willing to save all that come unto him, Him that cometh unto me, I will in no wise cast out.","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null},{"text":"3. That Christ hath undertaken to save us, and is faithful to perform it, That he might be a merciful High Priest in things pertaining to God, to make reconciliation for the sins of the People.","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null}],"items":[]},{"question":"Whereby doth the Spirit enlighten us with the knowledg of Christ?","answer":"The Spirit doth enlighten us with the knowledg of Christ, by the discoveries of Christ in the Gospel, opening our eyes to discern him there discovered, To whom I send thee, to open their eyes, and to turn them from darkness unto light, &c.","segments":[{"text":"The Spirit doth enlighten us with the knowledg of Christ, by the discoveries of Christ in the Gospel, opening our eyes to discern him there discovered, To whom I send thee, to open their eyes, and to turn them from darkness unto light, &c.","proofs":["Acts 26:17–18"],"refs":[{"printed":"Acts 26:17–18","osis":["Acts.26.17-Acts.26.18"]}],"note":null}],"items":[]},{"question":"What is the work of the Spirit of God in our effectual calling upon our wills?","answer":"The work of the Spirit of God in our effectual calling upon our wills is to renew them.","segments":[{"text":"The work of the Spirit of God in our effectual calling upon our wills is to renew them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for our wills to be renewed?","answer":"Our wills are renewed, when the Spirit doth put new inclinations, and dispositions into them, A new heart will I give you, and a new Spirit will I put within you, and will take away the heart of stone out of your flesh, and I will give you an heart of flesh.","segments":[{"text":"Our wills are renewed, when the Spirit doth put new inclinations, and dispositions into them, A new heart will I give you, and a new Spirit will I put within you, and will take away the heart of stone out of your flesh, and I will give you an heart of flesh.","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null}],"items":[]},{"question":"Are not we able to renew our own wills, and to turn from sin unto Christ of our selves?","answer":"No. It is the all-mighty power of the Spirit of God, that doth perswade and enable us to embrace Jesus Christ by Faith, And what is the exceeding greatness of his power to usward, who believe according to the working of his mighty Power; which he wrought in Christ when he raised him from the dead.","segments":[{"text":"No. It is the all-mighty power of the Spirit of God, that doth perswade and enable us to embrace Jesus Christ by Faith, And what is the exceeding greatness of his power to usward, who believe according to the working of his mighty Power; which he wrought in Christ when he raised him from the dead.","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"items":[]}]}],"text":null},{"number":32,"title":"What benefits do they which are effectually called, partake of in this life?","part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do they which are effectually called, partake of in this life?","answer":"They that are effectually called, do in this life partake of Justification, Adoption, Sanctification, and the several benefits which in this life do either accompany or flow from them.","segments":[{"text":"They that are effectually called, do in this life partake of Justification, Adoption, Sanctification, and the several benefits which in this life do either accompany or flow from them.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":33,"title":"What is Justification?","part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"What is Justification?","answer":"Justification is an act of Gods free Grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the Righteousness of Christ imputed to us, and received by faith alone.","segments":[{"text":"Justification is an act of Gods free Grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the Righteousness of Christ imputed to us, and received by faith alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein doth our Justification consist?","answer":"Our Justification doth consist in two things. 1. In the pardon of our sins. 2. In the acceptation of us as righteous.","segments":[{"text":"Our Justification doth consist in two things. 1. In the pardon of our sins. 2. In the acceptation of us as righteous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is the Author of our Justification?","answer":"God is the Author of our Justification, whose act it is, Who shall lay any thing to the charge of Gods Elect? It is God that Justifieth.","segments":[{"text":"God is the Author of our Justification, whose act it is, Who shall lay any thing to the charge of Gods Elect? It is God that Justifieth.","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null}],"items":[]},{"question":"Doth God justifie us freely, or because of some merit in our selves?","answer":"God doth justifie us by an act of free Grace, Being justified freely by his Grace.","segments":[{"text":"God doth justifie us by an act of free Grace, Being justified freely by his Grace.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]},{"question":"Through whose righteousness is it that we are justified?","answer":"We are justified through the righteousness of Christ, Being justified freely by his grace, through the Redemption which is in Christ.","segments":[{"text":"We are justified through the righteousness of Christ, Being justified freely by his grace, through the Redemption which is in Christ.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]},{"question":"How is the righteousness of Christ made ours?","answer":"The righteousness of Christ is made ours, by Imputation, David describeth the blessedness of the Man, unto whom the Lord imputeth righteousness without works.","segments":[{"text":"The righteousness of Christ is made ours, by Imputation, David describeth the blessedness of the Man, unto whom the Lord imputeth righteousness without works.","proofs":["Romans 4:6"],"refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null}],"items":[]},{"question":"What is it for the righteousness of Christ to be imputed to us?","answer":"The righteousness of Christ is imputed to us, when though it be subjectively in Christ, or the righteousness which he wrought, yet by God it is accounted ours, as if we wrought it our selves in our own Persons.","segments":[{"text":"The righteousness of Christ is imputed to us, when though it be subjectively in Christ, or the righteousness which he wrought, yet by God it is accounted ours, as if we wrought it our selves in our own Persons.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that righteousness of Christ which is imputed to us for our Justification?","answer":"The righteousness of Christ, which is imputed to us for our Justification, is his whole obedience to the Law in our stead, and that both his passive obedience in all his sufferings, especially in his death, whereby we have the pardon of all our sins, In whom we have Redemption through his blood, the forgiveness of sins: and his active obedience also, whereby we are accepted as righteous in Gods sight, For as by one mans disobedience, many were made sinners: so by the obedience of one shall many be made righteous.","segments":[{"text":"The righteousness of Christ, which is imputed to us for our Justification, is his whole obedience to the Law in our stead, and that both his passive obedience in all his sufferings, especially in his death, whereby we have the pardon of all our sins, In whom we have Redemption through his blood, the forgiveness of sins:","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"and his active obedience also, whereby we are accepted as righteous in Gods sight, For as by one mans disobedience, many were made sinners: so by the obedience of one shall many be made righteous.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"Whereby do we receive and apply this righteousness of Christ?","answer":"We receive and apply this righteousness of Christ by Faith, Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all that believe.","segments":[{"text":"We receive and apply this righteousness of Christ by Faith, Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all that believe.","proofs":["Romans 3:22"],"refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]}],"note":null}],"items":[]},{"question":"Are we justified by Faith only, and not by works at least in part?","answer":"We are justified only by Faith, and neither in whole nor in part by works, Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ.","segments":[{"text":"We are justified only by Faith, and neither in whole nor in part by works, Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ.","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"items":[]},{"question":"How is it then said, Jam. 2. 24. Ye see then how that by works a man is justified, and not by Faith only?","answer":"1. The Apostle Paul doth plainly and positively affirm, and by many Arguments prove Justification by Faith without Works, in his Epistles to the Romans and to the Galatians; and be sure the Apostle James, being inspired by the same spirit, in writing his Epistle, doth not really contradict this Doctrine. 2. The Apostle James doth not in this Chapter treat of the Justification of our Faith in the sight of God, but of the Justification of our Faith in the sight of Men; and thus he doth assert that Justification is by Works. I will shew thee my Faith by my Works. Faith justifieth our Persons, but Works justifie our Faith, and declare us to be justified before Men, who cannot see nor know our Faith but by our Works.","segments":[{"text":"1. The Apostle Paul doth plainly and positively affirm, and by many Arguments prove Justification by Faith without Works, in his Epistles to the Romans and to the Galatians; and be sure the Apostle James, being inspired by the same spirit, in writing his Epistle, doth not really contradict this Doctrine. 2. The Apostle James doth not in this Chapter treat of the Justification of our Faith in the sight of God, but of the Justification of our Faith in the sight of Men; and thus he doth assert that Justification is by Works. I will shew thee my Faith by my Works.","proofs":["James 2:18"],"refs":[{"printed":"James 2:18","osis":["Jas.2.18"]}],"note":null},{"text":"Faith justifieth our Persons, but Works justifie our Faith, and declare us to be justified before Men, who cannot see nor know our Faith but by our Works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do we prove that we are not justified by Works?","answer":"1. Because the whole World is guilty of sin, and those that are guilty of sin cannot have a perfect Righteousness of Works, and those that have not a perfect Righteousness cannot be justified in the sight of God. Thus the Apostle convinceth both Jew and Gentile of sin, in the first and second Chapters to the Romans, and this that as Every Mouth may be stopped, and the whole World may become guilty before God, and therefore inferreth, By the deeds of the Law no flesh living shall be justified. 2. Because, if we were justified by works the reward would be of Debt, and not of Grace, Now to him that worketh is the reward reckoned, not of Grace but of Debt. But the reward is not of Debt but of Grace, and they that are justified, are not justified as righteous with a righteousness of works, but as ungodly, He justifieth the ungodly. 3. Because Abraham, the Father of the Faithful, though he had a righteousness of works, yea works wrought in faith, yet he was not justified by his works: and if he were justified without his works, so are all others that are justified, justified without works, For if Abraham were justified by Works, he hath whereof to glory. But Abraham had not whereof to glory before God, therefore he was not justified by works.","segments":[{"text":"1. Because the whole World is guilty of sin, and those that are guilty of sin cannot have a perfect Righteousness of Works, and those that have not a perfect Righteousness cannot be justified in the sight of God. Thus the Apostle convinceth both Jew and Gentile of sin, in the first and second Chapters to the Romans, and this that as Every Mouth may be stopped, and the whole World may become guilty before God,","proofs":["Romans 3:19"],"refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null},{"text":"and therefore inferreth, By the deeds of the Law no flesh living shall be justified.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"2. Because, if we were justified by works the reward would be of Debt, and not of Grace, Now to him that worketh is the reward reckoned, not of Grace but of Debt.","proofs":["Romans 4:4"],"refs":[{"printed":"Romans 4:4","osis":["Rom.4.4"]}],"note":null},{"text":"But the reward is not of Debt but of Grace, and they that are justified, are not justified as righteous with a righteousness of works, but as ungodly, He justifieth the ungodly.","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null},{"text":"3. Because Abraham, the Father of the Faithful, though he had a righteousness of works, yea works wrought in faith, yet he was not justified by his works: and if he were justified without his works, so are all others that are justified, justified without works, For if Abraham were justified by Works, he hath whereof to glory.","proofs":["Romans 4:2"],"refs":[{"printed":"Romans 4:2","osis":["Rom.4.2"]}],"note":null},{"text":"But Abraham had not whereof to glory before God, therefore he was not justified by works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that we are justified by Faith only?","answer":"1. It is positively asserted and concluded from several arguments by the Apostle, Therefore we conclude that a Man is justified by Faith without the deeds of the Law. 2. There being such a thing as Justification, and Justification cannot be by works, as hath been proved, and there being no other way of Justification but by Faith; it must be by Faith. 3. The righteousness of Christ is perfect and sufficient for our Justification; and by Faith this righteousnes is received and made ours in the account of God; therefore we are justified by Faith. 4. Justification by Faith doth give God all the glory, and excludeth all boasting in Man; therefore it is by Faith, Where is boasting then? Is it excluded? By what Law? By the Law of works? Nay, but by the Law of Faith. 5. Abraham was justified by Faith, and all others are justified the same way.","segments":[{"text":"1. It is positively asserted and concluded from several arguments by the Apostle, Therefore we conclude that a Man is justified by Faith without the deeds of the Law.","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"2. There being such a thing as Justification, and Justification cannot be by works, as hath been proved, and there being no other way of Justification but by Faith; it must be by Faith. 3. The righteousness of Christ is perfect and sufficient for our Justification; and by Faith this righteousnes is received and made ours in the account of God; therefore we are justified by Faith. 4. Justification by Faith doth give God all the glory, and excludeth all boasting in Man; therefore it is by Faith, Where is boasting then? Is it excluded? By what Law? By the Law of works? Nay, but by the Law of Faith.","proofs":["Romans 3:27"],"refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"note":null},{"text":"5. Abraham was justified by Faith, and all others are justified the same way.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth Faith Justifie?","answer":"Faith doth not justifie as a work in us, but as an Instrument which applyeth the perfect righteousness of Christ without us, whereby we are justified.","segments":[{"text":"Faith doth not justifie as a work in us, but as an Instrument which applyeth the perfect righteousness of Christ without us, whereby we are justified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we be justified by Faith in Christs righteousness without us, although we have no righteousness within us?","answer":"We are justified only by Faith in Christs righteousness without us, but this Justification is always accompanied with Sanctification, in which a righteousness is wrought within us, without which our Justification cannot be true. By the same Faith whereby our Persons are justified, our hearts also are purified, Purifying their hearts by Faith.","segments":[{"text":"We are justified only by Faith in Christs righteousness without us, but this Justification is always accompanied with Sanctification, in which a righteousness is wrought within us, without which our Justification cannot be true. By the same Faith whereby our Persons are justified, our hearts also are purified, Purifying their hearts by Faith.","proofs":["Acts 15:9"],"refs":[{"printed":"Acts 15:9","osis":["Acts.15.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":34,"title":"What is Adoption?","part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"What is Adoption?","answer":"Adoption is an Act of Gods free Grace, whereby we are received into the Number, and have a right unto all the Priviledges of the Sons of God.","segments":[{"text":"Adoption is an Act of Gods free Grace, whereby we are received into the Number, and have a right unto all the Priviledges of the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many ways may we be said to be the Children of God?","answer":"We are the Children of God. 1. By Regeneration. 2. By Adoption, whereby we differ. 1. From Christ, who is Gods Son by eternal Generation. 2. From the Angels, who are Gods Sons by Creation.","segments":[{"text":"We are the Children of God. 1. By Regeneration. 2. By Adoption, whereby we differ. 1. From Christ, who is Gods Son by eternal Generation. 2. From the Angels, who are Gods Sons by Creation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for men to Adopt Children?","answer":"Men Adopt Children when they take strangers, or such as are none of their own Children, into their Families, and account them their Children, and accordingly do take care for them, as if they were their own.","segments":[{"text":"Men Adopt Children when they take strangers, or such as are none of their own Children, into their Families, and account them their Children, and accordingly do take care for them, as if they were their own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it for God to Adopt Children?","answer":"God doth Adopt Children, when he taketh them which are strangers, and by nature Children of wrath, into his Family, and receiveth them into the number, and giveth them a right to all the Priviledges of the Sons and Daughters of God, And were by nature Children of wrath, even as others. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the houshold of God. And I will be a Father unto you, and ye shall be my Sons and Daughters saith the Lord Almighty.","segments":[{"text":"God doth Adopt Children, when he taketh them which are strangers, and by nature Children of wrath, into his Family, and receiveth them into the number, and giveth them a right to all the Priviledges of the Sons and Daughters of God, And were by nature Children of wrath, even as others.","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the houshold of God.","proofs":["Ephesians 2:19"],"refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]}],"note":null},{"text":"And I will be a Father unto you, and ye shall be my Sons and Daughters saith the Lord Almighty.","proofs":["2 Corinthians 6:18"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]}],"note":null}],"items":[]},{"question":"Is there any motive in any of the Children of Men to induce God to Adopt them, as there is in those that are Adopted by men?","answer":"There is neither beauty, nor any lovely qualification, nor any thing in the least to move and incline God to Adopt any whom he doth Adopt, but it is an act only of his free grace and love, Behold what manner of love is this the Father hath bestowed on us, that we should be called the Sons of God!","segments":[{"text":"There is neither beauty, nor any lovely qualification, nor any thing in the least to move and incline God to Adopt any whom he doth Adopt, but it is an act only of his free grace and love, Behold what manner of love is this the Father hath bestowed on us, that we should be called the Sons of God!","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null}],"items":[]},{"question":"Are all the Children of Men the Adopted Children of God?","answer":"No. Only such Persons are adopted as do believe in Christ, As many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name. For ye are all the Children of God by Faith in Jesus Christ.","segments":[{"text":"No. Only such Persons are adopted as do believe in Christ, As many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"For ye are all the Children of God by Faith in Jesus Christ.","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null}],"items":[]},{"question":"What are those priviledges which the adopted Children of God have a right unto?","answer":"The priviledges which the adopted Children of God have a right unto, are, 1. Gods Fatherly protection of them from temporal and spiritual evils The Lord shall defend them from all evil. 2. Gods Fatherly provision of all needful things, both for their Soul and Body. They that seek the Lord shall not want any good thing. 3. Gods Fatherly correction of them, For whom he loveth he chasteneth, and scourgeth every Son whom he receiveth. 4. Gods audience and return to their Prayers, And this is the confidence which we have in him, that if we ask any thing according to his will he heareth us; and if we know that he heareth us whatever we ask, we know that we have the Petitions we desired of him. 5. A sure title to the Inheritance of the Kingdom of Heaven, And if Children, then heirs, heirs of God, and joynt-heirs with Christ?","segments":[{"text":"The priviledges which the adopted Children of God have a right unto, are, 1. Gods Fatherly protection of them from temporal and spiritual evils The Lord shall defend them from all evil.","proofs":["Psalm 121:7"],"refs":[{"printed":"Psalm 121:7","osis":["Ps.121.7"]}],"note":null},{"text":"2. Gods Fatherly provision of all needful things, both for their Soul and Body. They that seek the Lord shall not want any good thing.","proofs":["Psalm 34:10"],"refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]}],"note":null},{"text":"3. Gods Fatherly correction of them, For whom he loveth he chasteneth, and scourgeth every Son whom he receiveth.","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null},{"text":"4. Gods audience and return to their Prayers, And this is the confidence which we have in him, that if we ask any thing according to his will he heareth us; and if we know that he heareth us whatever we ask, we know that we have the Petitions we desired of him.","proofs":["1 John 5:14–15"],"refs":[{"printed":"1 John 5:14–15","osis":["1John.5.14-1John.5.15"]}],"note":null},{"text":"5. A sure title to the Inheritance of the Kingdom of Heaven, And if Children, then heirs, heirs of God, and joynt-heirs with Christ?","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":35,"title":"What is Sanctification?","part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sanctification?","answer":"Sanctification is the work of Gods free Grace, whereby we are renewed in the whole Man, after the Image of God, and are enabled more and more to dye unto sin, and to live unto righteousness.","segments":[{"text":"Sanctification is the work of Gods free Grace, whereby we are renewed in the whole Man, after the Image of God, and are enabled more and more to dye unto sin, and to live unto righteousness.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein doth Sanctification differ from Justification and Adoption?","answer":"Sanctification doth differ from Justification and Adoption, in that, 1. Justification and Adoption are acts of God without us: Sanctification is a work of God within us. 2. Justification and Adoption do make only a relative change: Sanctification doth make in us a real change. 3. Justification and Adoption are perfect at first: Sanctification is carried on by degrees unto perfection.","segments":[{"text":"Sanctification doth differ from Justification and Adoption, in that, 1. Justification and Adoption are acts of God without us: Sanctification is a work of God within us. 2. Justification and Adoption do make only a relative change: Sanctification doth make in us a real change. 3. Justification and Adoption are perfect at first: Sanctification is carried on by degrees unto perfection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose work is the work of Sanctification?","answer":"1. Though we be the Subjects of Sanctification, yet we are not the Authors and efficient causes of our Sanctification; we can defile our selves, but we cannot cleanse and renew our selves. 2. Sanctification is the work of God, which is wrought by his Spirit. God hath from the beginning chosen you to salvation, through Sanctification of the Spirit.","segments":[{"text":"1. Though we be the Subjects of Sanctification, yet we are not the Authors and efficient causes of our Sanctification; we can defile our selves, but we cannot cleanse and renew our selves. 2. Sanctification is the work of God, which is wrought by his Spirit. God hath from the beginning chosen you to salvation, through Sanctification of the Spirit.","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"Is there no desert of the grace of Sanctification in any of the Children of Men before they are sanctified?","answer":"No, for all the Children of Men are by nature wholly polluted with sin, and it is wholly of Gods free grace that any of them are sanctified.","segments":[{"text":"No, for all the Children of Men are by nature wholly polluted with sin, and it is wholly of Gods free grace that any of them are sanctified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth our Sanctification consist?","answer":"Our Sanctification doth consist in our renovation after the Image of God in knowledg, righteousness and holiness, Put on the new man which is renewed in knowledg, after the Image of him that created him, And that ye put on the new man, which after God is created in righteousness and true holiness.","segments":[{"text":"Our Sanctification doth consist in our renovation after the Image of God in knowledg, righteousness and holiness, Put on the new man which is renewed in knowledg, after the Image of him that created him,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null},{"text":"And that ye put on the new man, which after God is created in righteousness and true holiness.","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]},{"question":"What is the subject of our Sanctification?","answer":"The subject of our Sanctification is our whole man, understanding, will, conscience, memory, affections which are all renewed and changed in regard of their qualifications, and all the members of our body which are changed in regard of their use, being made instruments of righteousness.","segments":[{"text":"The subject of our Sanctification is our whole man, understanding, will, conscience, memory, affections which are all renewed and changed in regard of their qualifications, and all the members of our body which are changed in regard of their use, being made instruments of righteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein is our Sanctification begun?","answer":"Our Sanctification is begun in our regeneration, and effectual calling wherein our minds are first enlightned, and our wills renewed, and the habits of all graces are infused.","segments":[{"text":"Our Sanctification is begun in our regeneration, and effectual calling wherein our minds are first enlightned, and our wills renewed, and the habits of all graces are infused.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is our Sanctification carryed on?","answer":"Our Sanctification is carryed on by degrees, as God doth bless his Providences, especially his Ordinances through them to communicate farther measures of his spirit and grace.","segments":[{"text":"Our Sanctification is carryed on by degrees, as God doth bless his Providences, especially his Ordinances through them to communicate farther measures of his spirit and grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein is our Sanctification perfected?","answer":"Our Sanctification is perfected in our Glorification, when we shall be made perfectly free from sin, and fully conformable unto the Image of God.","segments":[{"text":"Our Sanctification is perfected in our Glorification, when we shall be made perfectly free from sin, and fully conformable unto the Image of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the parts of Sanctification?","answer":"There are two parts of Sanctification. 1. Mortification, whereby we are enabled to dye more and more unto sin, Reckon ye your selves to be dead indeed unto sin. 2. Vivification, whereby we are enabled to live unto righteousness, Yield your selves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.","segments":[{"text":"There are two parts of Sanctification. 1. Mortification, whereby we are enabled to dye more and more unto sin, Reckon ye your selves to be dead indeed unto sin.","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null},{"text":"2. Vivification, whereby we are enabled to live unto righteousness, Yield your selves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.","proofs":["Romans 6:13"],"refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":36,"title":"What are the benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification?","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What are the benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification?","answer":"The benefits which in this Life do accompany or flow from Justification, Adoption and Sanctification are assurance of Gods Love, Peace of Conscience, Joy in the Holy Ghost, increase of Grace, and Perseverance therein to the end.","segments":[{"text":"The benefits which in this Life do accompany or flow from Justification, Adoption and Sanctification are assurance of Gods Love, Peace of Conscience, Joy in the Holy Ghost, increase of Grace, and Perseverance therein to the end.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many sorts of Benefits are there which do belong to those which are Justified, Adopted and Sanctified?","answer":"There are three sorts of Benefits which do belong unto those which are Justified, Adopted and Sanctified. Namely, 1. Benefits in this Life. 2. Benefits at Death. 3. Benefits at their Resurrection.","segments":[{"text":"There are three sorts of Benefits which do belong unto those which are Justified, Adopted and Sanctified. Namely, 1. Benefits in this Life. 2. Benefits at Death. 3. Benefits at their Resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the benefits which belong to justified, adopted and Sanctified Persons in this life?","answer":"The benefits which belong to justified Persons in this life, are these five. 1. Assurance of Gods love. 2. Peace of Conscience. 3. Joy in the Holy Ghost. 5. Increase of Grace. 5. Perseverance in Grace to the end. Being justified by Faith we have peace with God through our Lord Jesus Christ, by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God; and hope maketh not ashamed, because the love of God is shed abroad in our hearts through the Holy Ghost which is given unto us. Being confident of this very thing, that he which hath begun a good work in you will perform it untill the day of Jesus Christ.","segments":[{"text":"The benefits which belong to justified Persons in this life, are these five. 1. Assurance of Gods love. 2. Peace of Conscience. 3. Joy in the Holy Ghost. 5. Increase of Grace. 5. Perseverance in Grace to the end. Being justified by Faith we have peace with God through our Lord Jesus Christ, by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God; and hope maketh not ashamed, because the love of God is shed abroad in our hearts through the Holy Ghost which is given unto us.","proofs":["Romans 5:1–2, 5"],"refs":[{"printed":"Romans 5:1–2, 5","osis":["Rom.5.1-Rom.5.2","Rom.5.5"]}],"note":null},{"text":"Being confident of this very thing, that he which hath begun a good work in you will perform it untill the day of Jesus Christ.","proofs":["Philippians 1:6"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]}],"note":null}],"items":[]},{"question":"Which are the benefits that do accompany and flow from the sight and sense of Justification, Adoption and Sanctification?","answer":"The benefits which do accompany and flow from the sight and sense of Justification, Adoption, and Sanctification are assurance of Gods love, peace of Conscience, joy of the Holy Ghost.","segments":[{"text":"The benefits which do accompany and flow from the sight and sense of Justification, Adoption, and Sanctification are assurance of Gods love, peace of Conscience, joy of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not any unjustified and unsanctified Persons attain any of these benefits?","answer":"Unjustified Persons may some of them have a presumptuous confidence of Gods love, but not real assurance; they may have a carnal security, and false peace, but no true spiritual peace, they may have a carnal joy or ungrounded spiritual joy, but no sound spiritual and heavenly joy of the Holy Ghost; these benefits are given only unto such as are truly justified, adopted and sanctified.","segments":[{"text":"Unjustified Persons may some of them have a presumptuous confidence of Gods love, but not real assurance; they may have a carnal security, and false peace, but no true spiritual peace, they may have a carnal joy or ungrounded spiritual joy, but no sound spiritual and heavenly joy of the Holy Ghost; these benefits are given only unto such as are truly justified, adopted and sanctified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence is it that all that are justified, adopted and sanctified, do not attain these benefits?","answer":"Because all have not a sight and sense of their justification, adoption and sanctification, but are under doubts, and therefore fear that God doth hate them, and not love them; therefore they have troubles of conscience instead of peace, and sorrow of spirit instead of the joys of the Holy Ghost.","segments":[{"text":"Because all have not a sight and sense of their justification, adoption and sanctification, but are under doubts, and therefore fear that God doth hate them, and not love them; therefore they have troubles of conscience instead of peace, and sorrow of spirit instead of the joys of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may a Child of God get a sure evidence of his justification and adoption?","answer":"A Child of God may get a sure evidence of his justification and adoption by his sanctification.","segments":[{"text":"A Child of God may get a sure evidence of his justification and adoption by his sanctification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is a sure evidence of Sanctification?","answer":"A sure evidence of sanctification is increase of grace.","segments":[{"text":"A sure evidence of sanctification is increase of grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the benefits which accompany and flow from the Being of justification, adoption and sanctification?","answer":"The benefits which accompany and flow from the Being of Justification, Adoption and Sanctification, are increase of grace and perseverance therein to the end.","segments":[{"text":"The benefits which accompany and flow from the Being of Justification, Adoption and Sanctification, are increase of grace and perseverance therein to the end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all truly justified, adopted and sanctified Persons increase in grace?","answer":"1. All truly justified, adopted and sanctified Persons do not at all times actually increase in grace, for some of them may at some times be under declining and decays of grace. 2. They are always of a growing disposition, and desirous to grow in grace, and at some time or other they grow, and many times they do grow when they do not perceive themselves to grow, but fear that they decline.","segments":[{"text":"1. All truly justified, adopted and sanctified Persons do not at all times actually increase in grace, for some of them may at some times be under declining and decays of grace. 2. They are always of a growing disposition, and desirous to grow in grace, and at some time or other they grow, and many times they do grow when they do not perceive themselves to grow, but fear that they decline.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all truly justified, adopted and sanctified Persons persevere in Grace to the end?","answer":"All truly justified, adopted and sanctified Persons do persevere in grace to the end, and shall assuredly attain the heavenly Inheritance.","segments":[{"text":"All truly justified, adopted and sanctified Persons do persevere in grace to the end, and shall assuredly attain the heavenly Inheritance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove this?","answer":"1. From Gods everlasting unchangeable love, and his faithfulness in his promises of perseverance, as well as of Heaven which he hath made unto them. 2. From their union and relation to Christ, and his undertaking for them. 3. From the constant abode and in-dwelling of the spirit of God in them. 4. From the nature of grace which is an abiding seed, which can never be totally extirpated.","segments":[{"text":"1. From Gods everlasting unchangeable love, and his faithfulness in his promises of perseverance, as well as of Heaven which he hath made unto them. 2. From their union and relation to Christ, and his undertaking for them. 3. From the constant abode and in-dwelling of the spirit of God in them. 4. From the nature of grace which is an abiding seed, which can never be totally extirpated.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not any Believers by falling into sin, fall from grace?","answer":"Some believers may through the remainders of corruption in them, and the violence of Satans tempting of them fall into sin foully, and so fall from some degrees and measures of grace; but they will never fall totally nor finally from grace. And when we see any to fall totally and finally from the profession which they formerly made, we may know that they were never that in sincerity, which they professed themselves to be; They went out from us, but they were not of us; for if they had been of us, no doubt they would have continued with us, but they went out that they might be made manifest that they were not all of us.","segments":[{"text":"Some believers may through the remainders of corruption in them, and the violence of Satans tempting of them fall into sin foully, and so fall from some degrees and measures of grace; but they will never fall totally nor finally from grace. And when we see any to fall totally and finally from the profession which they formerly made, we may know that they were never that in sincerity, which they professed themselves to be; They went out from us, but they were not of us; for if they had been of us, no doubt they would have continued with us, but they went out that they might be made manifest that they were not all of us.","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":37,"title":"What benefits do Believers receive from Christ at their Death?","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believers receive from Christ at their Death?","answer":"The Souls of Believers are at their Death made perfect in holiness, and do immediately pass into Glory; and their Bodies being still united to Christ, do rest in their Graves till the Resurrection.","segments":[{"text":"The Souls of Believers are at their Death made perfect in holiness, and do immediately pass into Glory; and their Bodies being still united to Christ, do rest in their Graves till the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How manifold is the benefit of believers at their Death?","answer":"The benefit of believers at their death is two-fold. 1. In regard of their Souls. 2. In regard of their Bodies.","segments":[{"text":"The benefit of believers at their death is two-fold. 1. In regard of their Souls. 2. In regard of their Bodies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the benefit of believers at their death in regard of their Souls?","answer":"The Souls of Believers at their death, 1. Are made perfect in holiness, And to the spirits of just men made perfect. 2. They do immediately pass into glory, Having a desire to depart and to be with Christ.","segments":[{"text":"The Souls of Believers at their death, 1. Are made perfect in holiness, And to the spirits of just men made perfect.","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null},{"text":"2. They do immediately pass into glory, Having a desire to depart and to be with Christ.","proofs":["Philippians 1:23"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null}],"items":[]},{"question":"Wherein doth consist that perfect Holiness which the souls of Believers shall have at their death?","answer":"The perfect holiness of Believers souls at their death, doth consist, 1. In their perfect freedom from the stain and pollution, from the being or any inclination unto Sin, There shall in no wise enter into it any thing that defileth. 2. In their perfect rectitude of Soul, and full conformity unto the Image of Christ, Till we all come in the unity of Faith, and of the knowledg of the Son of God; unto a perfect man, unto the measure of the stature of the fulness of Christ.","segments":[{"text":"The perfect holiness of Believers souls at their death, doth consist, 1. In their perfect freedom from the stain and pollution, from the being or any inclination unto Sin, There shall in no wise enter into it any thing that defileth.","proofs":["Revelation 21:27"],"refs":[{"printed":"Revelation 21:27","osis":["Rev.21.27"]}],"note":null},{"text":"2. In their perfect rectitude of Soul, and full conformity unto the Image of Christ, Till we all come in the unity of Faith, and of the knowledg of the Son of God; unto a perfect man, unto the measure of the stature of the fulness of Christ.","proofs":["Ephesians 4:13"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"items":[]},{"question":"What is that Glory which the Souls of Believers, at death, do immediatly pass into?","answer":"The Souls of Believers at death, do immediatly pass into, 1. A Glorious Place. 2. A Glorious Company. 3. A Glorious State.","segments":[{"text":"The Souls of Believers at death, do immediatly pass into, 1. A Glorious Place. 2. A Glorious Company. 3. A Glorious State.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Glorious place which the souls of Believers at death do immedeatly pass into?","answer":"The Glorious Place which Believers souls do immediatly pass into, is, their Fathers House in Heaven, where there are Mansions prepared for them by Christ, In my Fathers House are many Mansions; if it were not so, I would have told you, I go to prepare a place for you.","segments":[{"text":"The Glorious Place which Believers souls do immediatly pass into, is, their Fathers House in Heaven, where there are Mansions prepared for them by Christ, In my Fathers House are many Mansions; if it were not so, I would have told you, I go to prepare a place for you.","proofs":["John 14:2"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]}],"note":null}],"items":[]},{"question":"What is the Glorious Company which the souls of Believers do immediately pass into?","answer":"The Glorious Company which the souls of Believers do immediatly pass into, is the Company of God and Christ in his Glory, as also the company of Angels and souls of other Saints in their Glory, Therefore we are always confident, knowing, that whilst we are at home in the body, we are absent from the Lord (for we walk by Faith, not by sight;) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. We are come to the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly, and to God the Judge of all; and the Spirits of just men, made perfect; and to Jesus the Mediator of the New Covenant.","segments":[{"text":"The Glorious Company which the souls of Believers do immediatly pass into, is the Company of God and Christ in his Glory, as also the company of Angels and souls of other Saints in their Glory, Therefore we are always confident, knowing, that whilst we are at home in the body, we are absent from the Lord (for we walk by Faith, not by sight;) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.","proofs":["2 Corinthians 5:6–8"],"refs":[{"printed":"2 Corinthians 5:6–8","osis":["2Cor.5.6-2Cor.5.8"]}],"note":null},{"text":"We are come to the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly, and to God the Judge of all; and the Spirits of just men, made perfect; and to Jesus the Mediator of the New Covenant.","proofs":["Hebrews 12:22–24"],"refs":[{"printed":"Hebrews 12:22–24","osis":["Heb.12.22-Heb.12.24"]}],"note":null}],"items":[]},{"question":"What is that Glorious State which the souls of Believers at death do immediately pass into?","answer":"The Glorious State of the souls of Believers, immediately after their death, is a State of Blessed Rest, There remaineth therefore a rest to the people of God. And I heard a voice from heaven, saying, Blessed are the dead which die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their Labours, and their works follow them.","segments":[{"text":"The Glorious State of the souls of Believers, immediately after their death, is a State of Blessed Rest, There remaineth therefore a rest to the people of God.","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null},{"text":"And I heard a voice from heaven, saying, Blessed are the dead which die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their Labours, and their works follow them.","proofs":["Revelation 14:13"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null}],"items":[]},{"question":"What is the benefit of Believers at their death in regard of their bodies?","answer":"1. The bodies of Believers at their death, are still united unto Christ; for though death doth for a while separate their soul from their bodies, yet death cannot separate Christ from either; but as when Christ dyed, his hypostatical or personal Union still remained, his divine nature being united both to his soul in Heaven, and to his body in the Tomb on Earth: So when believers dye, their mystical Union unto Christ still remaineth, and Christ is united both unto their Souls with him in Glory, and to their bodies, which are his Members, even when they are rotting in the grave, Know ye not that your bodies are the Members of Christ? Them also which sleep in Jesus, will God bring with him. 2. The bodies of Believers do rest in their graves as in beds until the Resurrection, He shall enter into peace; they shall rest in their beds, each one walking in his uprightness.","segments":[{"text":"1. The bodies of Believers at their death, are still united unto Christ; for though death doth for a while separate their soul from their bodies, yet death cannot separate Christ from either; but as when Christ dyed, his hypostatical or personal Union still remained, his divine nature being united both to his soul in Heaven, and to his body in the Tomb on Earth: So when believers dye, their mystical Union unto Christ still remaineth, and Christ is united both unto their Souls with him in Glory, and to their bodies, which are his Members, even when they are rotting in the grave, Know ye not that your bodies are the Members of Christ?","proofs":["1 Corinthians 6:15"],"refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null},{"text":"Them also which sleep in Jesus, will God bring with him.","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null},{"text":"2. The bodies of Believers do rest in their graves as in beds until the Resurrection, He shall enter into peace; they shall rest in their beds, each one walking in his uprightness.","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null}],"items":[]},{"question":"What is that Resurrection here spoken of?","answer":"The Resurrection here spoken of, is, the last and general Resurrection of all the dead that have lived in all ages, from the beginning of the Creation, which will be first of the Righteous, and then of the Wicked at the last day, The hour is coming, in the which, all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation. The dead in Christ shall rise first.","segments":[{"text":"The Resurrection here spoken of, is, the last and general Resurrection of all the dead that have lived in all ages, from the beginning of the Creation, which will be first of the Righteous, and then of the Wicked at the last day, The hour is coming, in the which, all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation.","proofs":["John 5:28–29"],"refs":[{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]}],"note":null},{"text":"The dead in Christ shall rise first.","proofs":["1 Thessalonians 4:16"],"refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"note":null}],"items":[]},{"question":"How do you prove that there shall be such a general Resurrection?","answer":"It may be undenyably proved from the Power of God, and the Revelation of the Word: If God be of infinite power, and therefore can raise all the dead; and infinitely true, and in his word hath revealed that he will raise all the dead, then there shall be a general Resurrection; But God is infinitely powerful, and can raise all the dead; and infinitely true, and in his word hath revealed that he will raise all the dead, therefore there shall be a general Resurrection. The ground of the Saduces errour, who denyed the Resurrection, was their ignorance in these two great foundations of this Doctrine, namely, the Power of God and the Scripture, Do ye not therefore err because ye know not the Scripture, nor the Power of God.","segments":[{"text":"It may be undenyably proved from the Power of God, and the Revelation of the Word: If God be of infinite power, and therefore can raise all the dead; and infinitely true, and in his word hath revealed that he will raise all the dead, then there shall be a general Resurrection; But God is infinitely powerful, and can raise all the dead; and infinitely true, and in his word hath revealed that he will raise all the dead, therefore there shall be a general Resurrection. The ground of the Saduces errour, who denyed the Resurrection, was their ignorance in these two great foundations of this Doctrine, namely, the Power of God and the Scripture, Do ye not therefore err because ye know not the Scripture, nor the Power of God.","proofs":["Mark 12:24"],"refs":[{"printed":"Mark 12:24","osis":["Mark.12.24"]}],"note":null}],"items":[]},{"question":"Shall the dead be raised with the same body which they had when alive before?","answer":"The dead shall be raised with the same bodies, And though after my skin, worms destroy this body, yet in my flesh shall I see God.","segments":[{"text":"The dead shall be raised with the same bodies, And though after my skin, worms destroy this body, yet in my flesh shall I see God.","proofs":["Job 19:26"],"refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"note":null}],"items":[]},{"question":"How do you prove that the dead shall be raised with the same body?","answer":"Because, if the dead were not raised with the same body, it could in no proper sense be called a Resurrection, but a new Creation. 2. Because the first body was an instrument of Righteousness, or Sin, and therefore shall share in the Reward or Punishment.","segments":[{"text":"Because, if the dead were not raised with the same body, it could in no proper sense be called a Resurrection, but a new Creation. 2. Because the first body was an instrument of Righteousness, or Sin, and therefore shall share in the Reward or Punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the bodies, when they are raised, differ from what they are now?","answer":"The bodies which shall be raised, will not differ from what they are now, in regard of their substance and essence; but they will exceedingly differ in regard of their qualities.","segments":[{"text":"The bodies which shall be raised, will not differ from what they are now, in regard of their substance and essence; but they will exceedingly differ in regard of their qualities.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein do unbelievers differ from believers at their death?","answer":"The Bodies of unbelievers are at their death shut up in the Prison of the grave; and the souls of unbelievers are shut down in the Prison of Hell, where they are filled with horrour & anguish in the company of Devils and other damned Spirits, and there reserved in chains of darkness, until the judgment of the great day, By which also he went and Preached unto the Spirits in Prison, which sometimes were disobedient. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgment.","segments":[{"text":"The Bodies of unbelievers are at their death shut up in the Prison of the grave; and the souls of unbelievers are shut down in the Prison of Hell, where they are filled with horrour & anguish in the company of Devils and other damned Spirits, and there reserved in chains of darkness, until the judgment of the great day, By which also he went and Preached unto the Spirits in Prison, which sometimes were disobedient.","proofs":["1 Peter 3:19"],"refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null},{"text":"God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgment.","proofs":["2 Peter 2:4"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":38,"title":"What benefits do Believers receive from Christ at the Resurrection?","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believers receive from Christ at the Resurrection?","answer":"At the Resurrection, Believers being raised up in Glory, shall be openly acknowledged and acquitted in the day of Judgment, and made perfectly Blessed in the full enjoyment of God to all Eternity.","segments":[{"text":"At the Resurrection, Believers being raised up in Glory, shall be openly acknowledged and acquitted in the day of Judgment, and made perfectly Blessed in the full enjoyment of God to all Eternity.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many ways may the benefits which Believers receive from Christ at the Resurrection be considered?","answer":"The benefits which Believers receive from Christ at the Resurrection, may be considered in three respects. 1. In respect of their Resurrection it self. 2. In respect of the day of Judgment after their Resurrection. 3. In respect of Heaven after the day of Judgment.","segments":[{"text":"The benefits which Believers receive from Christ at the Resurrection, may be considered in three respects. 1. In respect of their Resurrection it self. 2. In respect of the day of Judgment after their Resurrection. 3. In respect of Heaven after the day of Judgment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the benefit of Believers in respect of their Resurrection it selfe?","answer":"The benefit of Believers in respect of their Resurrection it self, is, that they shall be raised in Glory.","segments":[{"text":"The benefit of Believers in respect of their Resurrection it self, is, that they shall be raised in Glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What glory doth this refer unto?","answer":"It doth refer unto the Glory which shall be put upon the bodies of Believers at their Resurrection, which were vile bodies, both whilst they were putrified in the grave, and whilst alive before, as they were instruments of sin, and subject to disease and death, Who shall change your vile body.","segments":[{"text":"It doth refer unto the Glory which shall be put upon the bodies of Believers at their Resurrection, which were vile bodies, both whilst they were putrified in the grave, and whilst alive before, as they were instruments of sin, and subject to disease and death, Who shall change your vile body.","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[]},{"question":"What is that Glory which shall be put upon the bodies of Believers at the Resurrection?","answer":"The bodies of Believers, at the Resurrection, shall be made most healthful, strong, spiritual, incorruptible, immortal, most beautiful and glorious, like unto Christs most glorious body, Who shall change our vile body, that it may be fashioned like unto his Glorious body, according to the working whereby he is able to subdue all things to himself. So also is the Resurrection from the dead; it is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a Natural body, it is raised a Spiritual body. This corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible must put on incorruption, and this mortal put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in Victory.","segments":[{"text":"The bodies of Believers, at the Resurrection, shall be made most healthful, strong, spiritual, incorruptible, immortal, most beautiful and glorious, like unto Christs most glorious body, Who shall change our vile body, that it may be fashioned like unto his Glorious body, according to the working whereby he is able to subdue all things to himself.","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"So also is the Resurrection from the dead; it is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a Natural body, it is raised a Spiritual body. This corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible must put on incorruption, and this mortal put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in Victory.","proofs":["1 Corinthians 15:42–44, 53–54"],"refs":[{"printed":"1 Corinthians 15:42–44, 53–54","osis":["1Cor.15.42-1Cor.15.44","1Cor.15.53-1Cor.15.54"]}],"note":null}],"items":[]},{"question":"What Benefits shall believers have after their Resurrection at the day of Judgment?","answer":"At the day of Judgment, 1. Believers shall be gathered together from all the corners of the Earth by the Angels, And he shall send his Angels with a great sound of a Trumpet, and they shall gather together the Elect from the four winds, from one end of Heaven to another. 2. Believers shall be all caught up together in the Clouds, to meet the Lord Jesus, who will come down with a shout from Heaven, For the Lord himself shall descend from Heaven with a shout, with the Voice of the Archangel, and with the Trump of God; and the dead in Christ shall rise first: then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air. 3. Believers shall be placed on the right hand of Jesus Christ, And he shall set the sheep on his right hand. 4. Believers shall be openly acknowledged by Christ to be his, and acquitted from all false aspersions which have been cast upon them, and from the real guilt of all sins which have been committed by them, because of their interest in Christ and his righteousness, Whosoever shall confess me before men, him will I also confess before my Father which is in Heaven. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth: who is he that condemneth? it is Christ that died. 5. Believers shall be entertained and invited by Christ. to take possession of the glorious Inheritance prepared for them, Then shall the King say unto them on the right hand, Come ye Blessed of my Father, Inherit the Kingdom prepared for you from the Foundation of the World. 6. Believers shall sit with Christ as Assessors in Judgment of the wicked Angels and wicked men, Do ye not know that the Saints shall judge the World. Know ye not that we shall judge Angels.","segments":[{"text":"At the day of Judgment, 1. Believers shall be gathered together from all the corners of the Earth by the Angels, And he shall send his Angels with a great sound of a Trumpet, and they shall gather together the Elect from the four winds, from one end of Heaven to another.","proofs":["Matthew 24:31"],"refs":[{"printed":"Matthew 24:31","osis":["Matt.24.31"]}],"note":null},{"text":"2. Believers shall be all caught up together in the Clouds, to meet the Lord Jesus, who will come down with a shout from Heaven, For the Lord himself shall descend from Heaven with a shout, with the Voice of the Archangel, and with the Trump of God; and the dead in Christ shall rise first: then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air.","proofs":["1 Thessalonians 4:16–17"],"refs":[{"printed":"1 Thessalonians 4:16–17","osis":["1Thess.4.16-1Thess.4.17"]}],"note":null},{"text":"3. Believers shall be placed on the right hand of Jesus Christ, And he shall set the sheep on his right hand.","proofs":["Matthew 25:33"],"refs":[{"printed":"Matthew 25:33","osis":["Matt.25.33"]}],"note":null},{"text":"4. Believers shall be openly acknowledged by Christ to be his, and acquitted from all false aspersions which have been cast upon them, and from the real guilt of all sins which have been committed by them, because of their interest in Christ and his righteousness, Whosoever shall confess me before men, him will I also confess before my Father which is in Heaven.","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null},{"text":"Who shall lay any thing to the charge of Gods Elect? it is God that justifieth: who is he that condemneth? it is Christ that died.","proofs":["Romans 8:33–34"],"refs":[{"printed":"Romans 8:33–34","osis":["Rom.8.33-Rom.8.34"]}],"note":null},{"text":"5. Believers shall be entertained and invited by Christ. to take possession of the glorious Inheritance prepared for them, Then shall the King say unto them on the right hand, Come ye Blessed of my Father, Inherit the Kingdom prepared for you from the Foundation of the World.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null},{"text":"6. Believers shall sit with Christ as Assessors in Judgment of the wicked Angels and wicked men, Do ye not know that the Saints shall judge the World. Know ye not that we shall judge Angels.","proofs":["1 Corinthians 6:2–3"],"refs":[{"printed":"1 Corinthians 6:2–3","osis":["1Cor.6.2-1Cor.6.3"]}],"note":null}],"items":[]},{"question":"What benefits shall Believers receive after the day of Judgment in Heaven?","answer":"Believers in Heaven, shall be made perfectly Blessed in their full enjoyment of God, to all Eternity.","segments":[{"text":"Believers in Heaven, shall be made perfectly Blessed in their full enjoyment of God, to all Eternity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein will consist the perfect Blessedness of Believers in Heaven?","answer":"The perfect Blessedness of Believers in Heaven, will consist, 1. In their perfect immunity, or freedom from all evil, and that both of sin and misery, That he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain. 2. In their full enjoyment of God the chiefest good.","segments":[{"text":"The perfect Blessedness of Believers in Heaven, will consist, 1. In their perfect immunity, or freedom from all evil, and that both of sin and misery, That he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.","proofs":["Ephesians 5:27"],"refs":[{"printed":"Ephesians 5:27","osis":["Eph.5.27"]}],"note":null},{"text":"And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain.","proofs":["Revelation 21:4"],"refs":[{"printed":"Revelation 21:4","osis":["Rev.21.4"]}],"note":null},{"text":"2. In their full enjoyment of God the chiefest good.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the full enjoyment of God in Heaven imply?","answer":"The full enjoyment of God which Believers shall have in Heaven, doth imply, 1. That they shall have the glorious presence of God with them, Behold the Tabernacle of God is with men, and he will dwell with them. 2. That they shall have the immediate and beatifical vision of his Face, And they shall see his Face, and his Name shall be in their Fore-heads. For now we see through a glass darkly, but then face to face. We shall see him as he is. 3. That they shall have both a full perswasion and sense of Gods love unto them, and perfect love in their hearts towards him, which doth necessary result or arise from the Vision of God in Heaven. 4. That they shall have fulness and exceeding joy, In thy presence, there is fulness of Joy. Now to him that is able to present you faultless before the presence of his Glory with exceeding joy.","segments":[{"text":"The full enjoyment of God which Believers shall have in Heaven, doth imply, 1. That they shall have the glorious presence of God with them, Behold the Tabernacle of God is with men, and he will dwell with them.","proofs":["Revelation 21:3"],"refs":[{"printed":"Revelation 21:3","osis":["Rev.21.3"]}],"note":null},{"text":"2. That they shall have the immediate and beatifical vision of his Face, And they shall see his Face, and his Name shall be in their Fore-heads.","proofs":["Revelation 22:4"],"refs":[{"printed":"Revelation 22:4","osis":["Rev.22.4"]}],"note":null},{"text":"For now we see through a glass darkly, but then face to face.","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null},{"text":"We shall see him as he is.","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null},{"text":"3. That they shall have both a full perswasion and sense of Gods love unto them, and perfect love in their hearts towards him, which doth necessary result or arise from the Vision of God in Heaven. 4. That they shall have fulness and exceeding joy, In thy presence, there is fulness of Joy.","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null},{"text":"Now to him that is able to present you faultless before the presence of his Glory with exceeding joy.","proofs":["Jude 24"],"refs":[{"printed":"Jude 24","osis":["Jude.1.24"]}],"note":null}],"items":[]},{"question":"What is it that will sweeten the happiness of Heaven in the full enjoyment of God there?","answer":"That which will sweeten the happiness of Believers in their full enjoyment of God in Heaven, will be the Eternity hereof; that it will be without any interruption and without any end, And so shall we ever be with the Lord?","segments":[{"text":"That which will sweeten the happiness of Believers in their full enjoyment of God in Heaven, will be the Eternity hereof; that it will be without any interruption and without any end, And so shall we ever be with the Lord?","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null}],"items":[]},{"question":"Wherein will differ the condition of unbelievers, and all the wicked world from that of believers at the last day?","answer":"The condition of unbelievers, and all the wicked world will be miserable beyond expression at the last day of Judgment: for, 1. Their bodies shall arise and come forth like Prisoners out of the Grave, and whatsoever Strength and Immortality shall be put upon them, will be only to make them capable of eternal Torments and Misery. 2. They shall with Horror and dreadful Shreekings see Christ come in flaming Fire, to take vengeance upon them, Behold he cometh in the Clouds, and every eye shall see him and they also which pierced him and all Kindreds of the Earth shall wail because of him, The Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming Fire, taking Vengeance on them that know not God, & obey not the Gospel. 3. They shall stand before the Throne and Judgment Seat of Christ; where the Books will be opened wherein all their sins are recorded; according to which they shall be Judged and Sentenced to everlasting Punishment, And I saw a great white Throne, and him that sate on it, from whose Face the Earth and the Heavens fled away, and there was no place found for them. And I saw the Dead, small and great stand before God; and the Books were opened, and the Dead were Judged out of those things which were written in the Books according to their works. Then shall he say unto them on the left hand, Depart from ye me Cursed, into everlasting Fire prepared for the Devil & his Angels. 4. They shall then be driven away from the presence of the Lord into Hell, where they shall be punished with extremity of anguish, and torment in Soul and Body, without any alleviation or intermission, unto all Eternity. And these shall go away into everlasting punishment. Indignation and wrath, tribulation and anguish [shall be] upon every soul of man that doth evil, of the Jew first, and also of the Gentile. And the smoak of their Torment ascendeth up for ever and ever, and they have no rest day nor night","segments":[{"text":"The condition of unbelievers, and all the wicked world will be miserable beyond expression at the last day of Judgment: for, 1. Their bodies shall arise and come forth like Prisoners out of the Grave, and whatsoever Strength and Immortality shall be put upon them, will be only to make them capable of eternal Torments and Misery. 2. They shall with Horror and dreadful Shreekings see Christ come in flaming Fire, to take vengeance upon them, Behold he cometh in the Clouds, and every eye shall see him and they also which pierced him and all Kindreds of the Earth shall wail because of him,","proofs":["Revelation 1:7"],"refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"note":null},{"text":"The Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming Fire, taking Vengeance on them that know not God, & obey not the Gospel.","proofs":["2 Thessalonians 1:7–8"],"refs":[{"printed":"2 Thessalonians 1:7–8","osis":["2Thess.1.7-2Thess.1.8"]}],"note":null},{"text":"3. They shall stand before the Throne and Judgment Seat of Christ; where the Books will be opened wherein all their sins are recorded; according to which they shall be Judged and Sentenced to everlasting Punishment, And I saw a great white Throne, and him that sate on it, from whose Face the Earth and the Heavens fled away, and there was no place found for them. And I saw the Dead, small and great stand before God; and the Books were opened, and the Dead were Judged out of those things which were written in the Books according to their works.","proofs":["Revelation 20:11–12"],"refs":[{"printed":"Revelation 20:11–12","osis":["Rev.20.11-Rev.20.12"]}],"note":null},{"text":"Then shall he say unto them on the left hand, Depart from ye me Cursed, into everlasting Fire prepared for the Devil & his Angels.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"4. They shall then be driven away from the presence of the Lord into Hell, where they shall be punished with extremity of anguish, and torment in Soul and Body, without any alleviation or intermission, unto all Eternity. And these shall go away into everlasting punishment.","proofs":["Matthew 25:46"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null},{"text":"Indignation and wrath, tribulation and anguish [shall be] upon every soul of man that doth evil, of the Jew first, and also of the Gentile.","proofs":["Romans 2:8–9"],"refs":[{"printed":"Romans 2:8–9","osis":["Rom.2.8-Rom.2.9"]}],"note":null},{"text":"And the smoak of their Torment ascendeth up for ever and ever, and they have no rest day nor night","proofs":["Revelation 14:11"],"refs":[{"printed":"Revelation 14:11","osis":["Rev.14.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":39,"title":"What is the Duty that God requireth of Man?","part":null,"questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Duty that God requireth of Man?","answer":"The Duty which God requireth of Man, is obedience to his revealed will.","segments":[{"text":"The Duty which God requireth of Man, is obedience to his revealed will.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Upon what account is Obedience unto God, the Duty of Man?","answer":"Obedience unto God, is the Duty of Man, because God is his Creator, and Benefactor, and supream Sovereign Lord and King.","segments":[{"text":"Obedience unto God, is the Duty of Man, because God is his Creator, and Benefactor, and supream Sovereign Lord and King.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any other Lord over the Conscience, who can require Obedience of Men for their own sake chiefly besides God?","answer":"God is the only Lord of the Conscience, and though we are to obey Magistrates, and Parents, and Masters, yet we are chiefly to do this, because God requireth us so to do; and if they command us to do any thing which God doth forbid, we are to refuse obedience, being to obey God rather than any Man in the world, Whether it be right in the sight of God to hearken unto you rather than unto God, judg ye.","segments":[{"text":"God is the only Lord of the Conscience, and though we are to obey Magistrates, and Parents, and Masters, yet we are chiefly to do this, because God requireth us so to do; and if they command us to do any thing which God doth forbid, we are to refuse obedience, being to obey God rather than any Man in the world, Whether it be right in the sight of God to hearken unto you rather than unto God, judg ye.","proofs":["Acts 4:19"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"note":null}],"items":[]},{"question":"What Rule hath God given us according to which our whole obedience must be guided?","answer":"The only Rule which God hath given us, according to which our whole obedience unto him must be guided, is his revealed will.","segments":[{"text":"The only Rule which God hath given us, according to which our whole obedience unto him must be guided, is his revealed will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God any other will than that which he hath revealed?","answer":"God hath a secret will of his Counsel concerning all things which come to pass, and this cannot be known as to most things before hand, and therefore is no rule for obedience.","segments":[{"text":"God hath a secret will of his Counsel concerning all things which come to pass, and this cannot be known as to most things before hand, and therefore is no rule for obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the difference between Gods secret will, and Gods revealed will?","answer":"Gods secret will is concerning all things that are done, and shall be done, and doth extend even unto sinful actions, which he doth will to permit and determine, and direct beyond mans will and intention to his own glory. But Gods revealed will, is concerning those things which may, and ought to be done; and doth extend only unto those things which are duty, and which in themselves do tend unto Gods Glory: and this revealed will is the rule of Mans Obedience.","segments":[{"text":"Gods secret will is concerning all things that are done, and shall be done, and doth extend even unto sinful actions, which he doth will to permit and determine, and direct beyond mans will and intention to his own glory. But Gods revealed will, is concerning those things which may, and ought to be done; and doth extend only unto those things which are duty, and which in themselves do tend unto Gods Glory: and this revealed will is the rule of Mans Obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is the revealed will of God to be found?","answer":"The revealed will of God is to be found in the Scriptures, where the whole duty of man to God is made known, He hath shewed thee O Man what is good, and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God.","segments":[{"text":"The revealed will of God is to be found in the Scriptures, where the whole duty of man to God is made known, He hath shewed thee O Man what is good, and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God.","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":40,"title":"What did God at first reveal unto Man for the rule of his Obedience?","part":null,"questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"What did God at first reveal unto Man for the rule of his Obedience?","answer":"The rule which God at first revealed to Man for his Obedience was the Moral Law.","segments":[{"text":"The rule which God at first revealed to Man for his Obedience was the Moral Law.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are there any other Laws which God hath given unto Men?","answer":"The Lord gave other positive Laws to the People of the Jews, which they were bound to yield obedience unto, such as the Ceremonial Laws; but those Laws were not intended as a standing rule of obedience for all Nations in all Ages, and therefore were after a time abrogated or disanull’d, and the not yeilding obedience to them by us at this time is no sin.","segments":[{"text":"The Lord gave other positive Laws to the People of the Jews, which they were bound to yield obedience unto, such as the Ceremonial Laws; but those Laws were not intended as a standing rule of obedience for all Nations in all Ages, and therefore were after a time abrogated or disanull’d, and the not yeilding obedience to them by us at this time is no sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the Moral Law continue to be a rule of Obedience in the days of the Gospel?","answer":"As the Moral Law was at first revealed that it might be a rule of mans obedience: so it doth continue so to be unto all men in every Nation unto the end of the world.","segments":[{"text":"As the Moral Law was at first revealed that it might be a rule of mans obedience: so it doth continue so to be unto all men in every Nation unto the end of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can the Moral Law be a rule of obedience unto the Heathen and Infidel world, who are without the light of the Scriptures to make it known unto them?","answer":"Though without light of the Scriptures there cannot be so clear a discovery of the Moral Law, yet by the light of Nature it is made known unto all Nations in some measure, sufficient to leave the very Heathen without excuse for their disobedience, For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law are a Law unto themselves: Which shew the work of the Law written in their hearts.","segments":[{"text":"Though without light of the Scriptures there cannot be so clear a discovery of the Moral Law, yet by the light of Nature it is made known unto all Nations in some measure, sufficient to leave the very Heathen without excuse for their disobedience, For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law are a Law unto themselves: Which shew the work of the Law written in their hearts.","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null}],"items":[]},{"question":"Can any man attain life by obedience unto the Moral Law?","answer":"If any man could yeild perfect obedience unto the Moral Law, he might attain life thereby; but all being guilty of sin, perfect obedience is impossible, and life thereby is unattainable; therefore the Law was not given unto Man after his fall, that it might give life, The Law is not of faith; but the man that doth them shall live in them. Now we know that what things soever the Law saith, it saith unto them who are under the Law, that every mouth may be stopped, and all the World may become guilty before God. If there had been a Law given, which could have given life, verily righteousness should have been by the Law; but the Scripture hath concluded all under sin.","segments":[{"text":"If any man could yeild perfect obedience unto the Moral Law, he might attain life thereby; but all being guilty of sin, perfect obedience is impossible, and life thereby is unattainable; therefore the Law was not given unto Man after his fall, that it might give life, The Law is not of faith; but the man that doth them shall live in them.","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":null},{"text":"Now we know that what things soever the Law saith, it saith unto them who are under the Law, that every mouth may be stopped, and all the World may become guilty before God.","proofs":["Romans 3:19"],"refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null},{"text":"If there had been a Law given, which could have given life, verily righteousness should have been by the Law; but the Scripture hath concluded all under sin.","proofs":["Galatians 3:21–22"],"refs":[{"printed":"Galatians 3:21–22","osis":["Gal.3.21-Gal.3.22"]}],"note":null}],"items":[]},{"question":"Wherefore then was the Law given, when righteousness and life was not attainable thereby?","answer":"The Law was given to be a Schoolmaster to bring Men unto Christ, that they might attain life by faith in him, Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith.","segments":[{"text":"The Law was given to be a Schoolmaster to bring Men unto Christ, that they might attain life by faith in him, Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith.","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null}],"items":[]},{"question":"How doth the Law bring Men unto Christ?","answer":"The Law bringeth unto Christ, 1. By convincing men of sin, the prohibitions of the Law convinceth them of their sins of Commission, the injunctions of the Law convinceth them of their sins of omission, For by the Law is the knowledg of sin. 2. By discovering unto Men the curse of God, which is due to them for sin. which all guilty sinners do ly under, Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them. 3. By awakening the consciences of the guilty, begetting bondage and fear in them; the spirit working with the Law, as a spirit of bondage doth shew them their danger of future wrath, because of their disobedience, These are the two Covenants, the one from Mount Sinai, which gendereth to bondage. And thus men are brought unto a sight of their need of Christ, and his perfect righteousness, without which there can be no life and salvation.","segments":[{"text":"The Law bringeth unto Christ, 1. By convincing men of sin, the prohibitions of the Law convinceth them of their sins of Commission, the injunctions of the Law convinceth them of their sins of omission, For by the Law is the knowledg of sin.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"2. By discovering unto Men the curse of God, which is due to them for sin. which all guilty sinners do ly under, Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"3. By awakening the consciences of the guilty, begetting bondage and fear in them; the spirit working with the Law, as a spirit of bondage doth shew them their danger of future wrath, because of their disobedience, These are the two Covenants, the one from Mount Sinai, which gendereth to bondage.","proofs":["Galatians 4:24"],"refs":[{"printed":"Galatians 4:24","osis":["Gal.4.24"]}],"note":null},{"text":"And thus men are brought unto a sight of their need of Christ, and his perfect righteousness, without which there can be no life and salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When men are brought, and by faith joyned unto Christ, doth the Moral Law cease to be of any farther use unto them?","answer":"Though believers, through their interest in Christ, are delivered from the curse and condemnation, the rigor and irritation of the Moral Law, which, whilst out of Christ, they were under; yet the Moral Law is still of singular use unto believers, to provoke them unto thankfulness for Christ, who hath fulfilled the Law in their stead; and to be a rule according to which they ought to endeavour as much as may be, to order their hearts and lives, however in this life perfection of obedience thereunto is unattainable, But now we are delivered from the Law, that being dead wherein we were held. The Law is holy, and the Commandment is holy, just and good. The grace of God that bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world.","segments":[{"text":"Though believers, through their interest in Christ, are delivered from the curse and condemnation, the rigor and irritation of the Moral Law, which, whilst out of Christ, they were under; yet the Moral Law is still of singular use unto believers, to provoke them unto thankfulness for Christ, who hath fulfilled the Law in their stead; and to be a rule according to which they ought to endeavour as much as may be, to order their hearts and lives, however in this life perfection of obedience thereunto is unattainable, But now we are delivered from the Law, that being dead wherein we were held.","proofs":["Romans 7:6"],"refs":[{"printed":"Romans 7:6","osis":["Rom.7.6"]}],"note":null},{"text":"The Law is holy, and the Commandment is holy, just and good.","proofs":["Romans 7:12"],"refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null},{"text":"The grace of God that bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world.","proofs":["Titus 2:11–12"],"refs":[{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":41,"title":"Where is the Moral Law summarily comprehended?","part":null,"questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"Where is the Moral Law summarily comprehended?","answer":"The Moral Law is summarily comprehended in the Ten Commandments.","segments":[{"text":"The Moral Law is summarily comprehended in the Ten Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it for the Moral Law to be summarily comprehended in the Ten Commandments?","answer":"The Moral Law is summarily comprehended in the Ten Commandments in that the sum and chief heads of the Law are therein contained.","segments":[{"text":"The Moral Law is summarily comprehended in the Ten Commandments in that the sum and chief heads of the Law are therein contained.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there then any thing included, as commanded or forbidden, in the Moral Law, more than what is expressed in the Ten Commandments?","answer":"The Moral Law being spiritual, and very large, doth reach both the whole inward Man, and all the outward conversation, and therefore the Ten general heads in the Commandments do include many particular members and branches. 1. Whatever sin is forbidden in any one precept, the contrary duty is commanded; and all sins of the same kind also are forbidden; and not only the outward act, together with the words and gestures tending thereunto; but also all the inward affections to sin, together with all causes, means, occasions, appearances, and whatever may be a provocation unto it, either in our selves or others, Ye have heard that it was said by them of old time, Thou shalt not kill, and whosoever shall kill shall be in danger of the judgment. But I say unto you that whosoever is angry with his Brother without a cause, shall be in danger of the judgment; and whosoever shall say unto his Brother, Racha, shall be in danger of the counsel; but whosoever shall say unto his Brother, thou Fool, shall be in danger of Hell-fire. Ye have heard that it hath been said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 2. Whatever duty is commanded, the contrary sin is forbidden; and all duties of the same kind are included, together with all sutable affections thereunto; as also the using all means appointed for help, quickning and furtherance therein; and our endeavours in our places to help and further others in their obedience.","segments":[{"text":"The Moral Law being spiritual, and very large, doth reach both the whole inward Man, and all the outward conversation, and therefore the Ten general heads in the Commandments do include many particular members and branches. 1. Whatever sin is forbidden in any one precept, the contrary duty is commanded; and all sins of the same kind also are forbidden; and not only the outward act, together with the words and gestures tending thereunto; but also all the inward affections to sin, together with all causes, means, occasions, appearances, and whatever may be a provocation unto it, either in our selves or others, Ye have heard that it was said by them of old time, Thou shalt not kill, and whosoever shall kill shall be in danger of the judgment. But I say unto you that whosoever is angry with his Brother without a cause, shall be in danger of the judgment; and whosoever shall say unto his Brother, Racha, shall be in danger of the counsel; but whosoever shall say unto his Brother, thou Fool, shall be in danger of Hell-fire. Ye have heard that it hath been said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.","proofs":["Matthew 5:21–22, 27–28"],"refs":[{"printed":"Matthew 5:21–22, 27–28","osis":["Matt.5.21-Matt.5.22","Matt.5.27-Matt.5.28"]}],"note":null},{"text":"2. Whatever duty is commanded, the contrary sin is forbidden; and all duties of the same kind are included, together with all sutable affections thereunto; as also the using all means appointed for help, quickning and furtherance therein; and our endeavours in our places to help and further others in their obedience.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":42,"title":"What is the sum of the Ten Commandments?","part":null,"questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"What is the sum of the Ten Commandments?","answer":"The sum of the Ten Commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as our selves.","segments":[{"text":"The sum of the Ten Commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as our selves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"In how many Tables were the Ten Commandments at first written?","answer":"The Ten Commandments were at first written by God himself in the Mount, and given unto Moses in two Tables of Stone, At that time the Lord said unto me, Hew thee two Tables of stone, like unto the first, and come up unto me in the Mount, and I will write on the Tables the words which were in the first Tables which thou brakest; And he wrote on the Tables according to the first writing the Ten Commandments,","segments":[{"text":"The Ten Commandments were at first written by God himself in the Mount, and given unto Moses in two Tables of Stone, At that time the Lord said unto me, Hew thee two Tables of stone, like unto the first, and come up unto me in the Mount, and I will write on the Tables the words which were in the first Tables which thou brakest; And he wrote on the Tables according to the first writing the Ten Commandments,","proofs":["Deuteronomy 10:1–2, 4"],"refs":[{"printed":"Deuteronomy 10:1–2, 4","osis":["Deut.10.1-Deut.10.2","Deut.10.4"]}],"note":null}],"items":[]},{"question":"What is the comprehensive duty of the Ten Commandments written in these Tables?","answer":"The comprehensive duty of the Ten Commandments is Love.","segments":[{"text":"The comprehensive duty of the Ten Commandments is Love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sum of the first Table of the Law?","answer":"The sum of the first Table of the Law, which hath a more immediate reference unto God, is to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind, And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first Commandment.","segments":[{"text":"The sum of the first Table of the Law, which hath a more immediate reference unto God, is to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind, And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first Commandment.","proofs":["Mark 12:30"],"refs":[{"printed":"Mark 12:30","osis":["Mark.12.30"]}],"note":null}],"items":[]},{"question":"What is it to love the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength?","answer":"To love the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength, doth imply the supremacy, ardency, and activity of our love, whereby we choose the Lord, cleave to him, and delight in him as our chief good, and employ all the faculties and powers of soul and body in obedience out of love.","segments":[{"text":"To love the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength, doth imply the supremacy, ardency, and activity of our love, whereby we choose the Lord, cleave to him, and delight in him as our chief good, and employ all the faculties and powers of soul and body in obedience out of love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sum of the second Table of the Law?","answer":"The sum of the second Table of the Law, which hath a reference unto men, is to love our neighbour as our selves, The second is like, namely this, Thou shalt love thy neighbour as thy self.","segments":[{"text":"The sum of the second Table of the Law, which hath a reference unto men, is to love our neighbour as our selves, The second is like, namely this, Thou shalt love thy neighbour as thy self.","proofs":["Mark 12:31"],"refs":[{"printed":"Mark 12:31","osis":["Mark.12.31"]}],"note":null}],"items":[]},{"question":"Who is our Neighbour?","answer":"Every Man is our Neighbour, and therefore we are bound to bear a general affection unto all.","segments":[{"text":"Every Man is our Neighbour, and therefore we are bound to bear a general affection unto all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to love our Neighbour as our selves?","answer":"To love our neighbour as our selves, is to love our Neighbour with the same truth, and constancy of love, as we do our selves.","segments":[{"text":"To love our neighbour as our selves, is to love our Neighbour with the same truth, and constancy of love, as we do our selves.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":43,"title":"What is the Preface to the Ten Commandments?","part":null,"questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Preface to the Ten Commandments?","answer":"The Preface to the Ten Commandments is in these words: I am the Lord thy God, which have brought thee out of the Land of Ægypt, out of the House of Bondage.","segments":[{"text":"The Preface to the Ten Commandments is in these words: I am the Lord thy God, which have brought thee out of the Land of Ægypt, out of the House of Bondage.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":44,"title":"What doth the Preface to the Ten Commandments teach us?","part":null,"questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface to the Ten Commandments teach us?","answer":"The Preface to the Ten Commandments teacheth us, that because God is the Lord, & our God & Redeemer, therefore we are bound to keep all his Commandments.","segments":[{"text":"The Preface to the Ten Commandments teacheth us, that because God is the Lord, & our God & Redeemer, therefore we are bound to keep all his Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many Reasons or Arguments are there in the Preface to oblige and perswade us to keep all Gods Commandments?","answer":"There are in the Preface three Reasons, or Arguments to oblige and perswade us to keep all Gods Commandments. 1. Because God is the Lord: I am the Lord. 2. Because God is our God: I am the Lord thy God. 3. Because God is our Redeemer, which brought thee out of the Land of Ægypt, out of the House of Bondage.","segments":[{"text":"There are in the Preface three Reasons, or Arguments to oblige and perswade us to keep all Gods Commandments. 1. Because God is the Lord: I am the Lord. 2. Because God is our God: I am the Lord thy God. 3. Because God is our Redeemer, which brought thee out of the Land of Ægypt, out of the House of Bondage.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can God be said to bring his People out of the Land of Ægypt, out of the House of bondage now?","answer":"As God brought his People of old out of the Earthly Ægypt, and the Bondage of Men; so he doth now bring his People out of spiritual Ægypt, and the bondage they are in unto the Devil & their own lusts.","segments":[{"text":"As God brought his People of old out of the Earthly Ægypt, and the Bondage of Men; so he doth now bring his People out of spiritual Ægypt, and the bondage they are in unto the Devil & their own lusts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we bound and obliged to keep Gods Commandments, as he is the Lord?","answer":"We are bound and obliged to keep Gods Commandments, as he is the Lord; because as he is the Lord, he is our Creator and supream Soveraign, and we owe to him all obedience, as we are his creatures and Subjects, Serve the Lord with gladness, know that he made us and not we our selves. Who would not fear thee, O King of Nations? for unto thee it appertaineth.","segments":[{"text":"We are bound and obliged to keep Gods Commandments, as he is the Lord; because as he is the Lord, he is our Creator and supream Soveraign, and we owe to him all obedience, as we are his creatures and Subjects, Serve the Lord with gladness, know that he made us and not we our selves.","proofs":["Psalm 100:2–3"],"refs":[{"printed":"Psalm 100:2–3","osis":["Ps.100.2-Ps.100.3"]}],"note":null},{"text":"Who would not fear thee, O King of Nations? for unto thee it appertaineth.","proofs":["Jeremiah 10:7"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]}],"note":null}],"items":[]},{"question":"How are we bound and obliged to keep Gods Commandments as he is our God?","answer":"We are bound and obliged to keep Gods Commandments, as he is our God, because as our God he hath taken us into Covenant, and brought us into a special relation to himself, and hereby laid a greater obligation upon us, to do him service, Thou shalt love the Lord thy God, and keep his charge, and his statutes, & his judgments, & his Commandments alway.","segments":[{"text":"We are bound and obliged to keep Gods Commandments, as he is our God, because as our God he hath taken us into Covenant, and brought us into a special relation to himself, and hereby laid a greater obligation upon us, to do him service, Thou shalt love the Lord thy God, and keep his charge, and his statutes, & his judgments, & his Commandments alway.","proofs":["Deuteronomy 11:1"],"refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"note":null}],"items":[]},{"question":"How are we bound and obliged to keep Gods Commandments, as he is our Redeemer?","answer":"We are bound and obliged to keep Gods Commandments, as he is our Redeemer, because God hath Redeemed us for this end, that being free from the slavery of sin and Sathan, we might be encouraged and enabled to yield obedience unto him, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body, and in your spirits which are Gods. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness & righteousness before him all the days of our lives.","segments":[{"text":"We are bound and obliged to keep Gods Commandments, as he is our Redeemer, because God hath Redeemed us for this end, that being free from the slavery of sin and Sathan, we might be encouraged and enabled to yield obedience unto him, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body, and in your spirits which are Gods.","proofs":["1 Corinthians 6:19–20"],"refs":[{"printed":"1 Corinthians 6:19–20","osis":["1Cor.6.19-1Cor.6.20"]}],"note":null},{"text":"That we being delivered out of the hands of our enemies, might serve him without fear, in holiness & righteousness before him all the days of our lives.","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"items":[]}]}],"text":null},{"number":45,"title":"What is the first Commandment?","part":null,"questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"What is the first Commandment?","answer":"The first Commandment is, Thou shalt have none other Gods before Me.","segments":[{"text":"The first Commandment is, Thou shalt have none other Gods before Me.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":46,"title":"What is required in the first Commandment?","part":null,"questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the first Commandment?","answer":"The first Commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorifie him accordingly.","segments":[{"text":"The first Commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorifie him accordingly.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many duties are there chiefly required in the first Commandment?","answer":"There are three duties chiefly required in the first Commandment. 1. To know God, And thou Solomon my Son, know thou the God of thy Fathers. 2. To acknowledge God, Thou hast avouched the Lord this day to be thy God. 3. To worship and glorifie God, Thou shalt worship the Lord thy God, and him only shalt thou serve.","segments":[{"text":"There are three duties chiefly required in the first Commandment. 1. To know God, And thou Solomon my Son, know thou the God of thy Fathers.","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null},{"text":"2. To acknowledge God, Thou hast avouched the Lord this day to be thy God.","proofs":["Deuteronomy 26:17"],"refs":[{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]}],"note":null},{"text":"3. To worship and glorifie God, Thou shalt worship the Lord thy God, and him only shalt thou serve.","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null}],"items":[]},{"question":"What are we bound to know concerning God?","answer":"We are bound to know, 1. That God is, or that there is a God. 2. What God is in all these glorious attributes and perfections, whereby he hath made himself known.","segments":[{"text":"We are bound to know, 1. That God is, or that there is a God. 2. What God is in all these glorious attributes and perfections, whereby he hath made himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to acknowledge God?","answer":"1. We ought to acknowledg God to be the only true God, Unto us there is but one God. 2. We ought to take, and own God for our God, This God is our God.","segments":[{"text":"1. We ought to acknowledg God to be the only true God, Unto us there is but one God.","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"2. We ought to take, and own God for our God, This God is our God.","proofs":["Psalm 48:14"],"refs":[{"printed":"Psalm 48:14","osis":["Ps.48.14"]}],"note":null}],"items":[]},{"question":"How ought we to worship and glorifie God?","answer":"We ought to worship and glorifie God, as the only right object of Divine worship and honor. 1. In our minds, by thinking, meditating, remembring, and highly esteeming of Him, A Book of remembrance was written before him, for them that thought on his name. When I remember thee on my Bed, and meditate on thee in the night watches, O God who is like unto thee? 2. In our wills, by choosing him for our chief good, and devoting our selves to his service, Ye have chosen the Lord to serve him. 3. In our hearts, by loving him, desiring him, fearing him, believing and trusting in him, grieving for our sins against him, hoping in him, delighting and rejoycing in him, And now Israel, what doth the Lord require of thee, but to fear the Lord thy God, and to love him, &c. The desire of our soul is to thy Name, And the People believed the Lord, and his servant Moses. Trust ye in the Lord for ever. I will be sorry for my sin. Let Israel hope in the Lord. Delight thy self in the Lord. 4. In our lips, by calling upon him, and speaking well of his name, In every thing by Prayer and supplication, with thanks-giving, let your requests be made known unto God. My mouth shall speak the praise of the Lord. 5. In our lives, by yeilding all obedience unto him, being zealous for his glory, careful to please him, fearful of offending him, and by walking humbly before him, This thing I commanded them, obey my voice, and walk ye in all the ways that I commanded. The zeal of thy House hath eaten me up Walk worthy of the Lord unto all pleasing. How can I do this great wickedness, and sin against God? Walk humbly with thy God.","segments":[{"text":"We ought to worship and glorifie God, as the only right object of Divine worship and honor. 1. In our minds, by thinking, meditating, remembring, and highly esteeming of Him, A Book of remembrance was written before him, for them that thought on his name.","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"When I remember thee on my Bed, and meditate on thee in the night watches,","proofs":["Psalm 63:6"],"refs":[{"printed":"Psalm 63:6","osis":["Ps.63.6"]}],"note":null},{"text":"O God who is like unto thee?","proofs":["Psalm 71:19"],"refs":[{"printed":"Psalm 71:19","osis":["Ps.71.19"]}],"note":null},{"text":"2. In our wills, by choosing him for our chief good, and devoting our selves to his service, Ye have chosen the Lord to serve him.","proofs":["Joshua 24:22"],"refs":[{"printed":"Joshua 24:22","osis":["Josh.24.22"]}],"note":null},{"text":"3. In our hearts, by loving him, desiring him, fearing him, believing and trusting in him, grieving for our sins against him, hoping in him, delighting and rejoycing in him, And now Israel, what doth the Lord require of thee, but to fear the Lord thy God, and to love him, &c.","proofs":["Deuteronomy 10:12"],"refs":[{"printed":"Deuteronomy 10:12","osis":["Deut.10.12"]}],"note":null},{"text":"The desire of our soul is to thy Name,","proofs":["Isaiah 26:8"],"refs":[{"printed":"Isaiah 26:8","osis":["Isa.26.8"]}],"note":null},{"text":"And the People believed the Lord, and his servant Moses.","proofs":["Exodus 14:31"],"refs":[{"printed":"Exodus 14:31","osis":["Exod.14.31"]}],"note":null},{"text":"Trust ye in the Lord for ever.","proofs":["Isaiah 26:4"],"refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]}],"note":null},{"text":"I will be sorry for my sin.","proofs":["Psalm 38:18"],"refs":[{"printed":"Psalm 38:18","osis":["Ps.38.18"]}],"note":null},{"text":"Let Israel hope in the Lord.","proofs":["Psalm 130:7"],"refs":[{"printed":"Psalm 130:7","osis":["Ps.130.7"]}],"note":null},{"text":"Delight thy self in the Lord.","proofs":["Psalm 37:4"],"refs":[{"printed":"Psalm 37:4","osis":["Ps.37.4"]}],"note":null},{"text":"4. In our lips, by calling upon him, and speaking well of his name, In every thing by Prayer and supplication, with thanks-giving, let your requests be made known unto God.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"My mouth shall speak the praise of the Lord.","proofs":["Psalm 145:21"],"refs":[{"printed":"Psalm 145:21","osis":["Ps.145.21"]}],"note":null},{"text":"5. In our lives, by yeilding all obedience unto him, being zealous for his glory, careful to please him, fearful of offending him, and by walking humbly before him, This thing I commanded them, obey my voice, and walk ye in all the ways that I commanded.","proofs":["Jeremiah 7:23"],"refs":[{"printed":"Jeremiah 7:23","osis":["Jer.7.23"]}],"note":null},{"text":"The zeal of thy House hath eaten me up","proofs":["John 2:17"],"refs":[{"printed":"John 2:17","osis":["John.2.17"]}],"note":null},{"text":"Walk worthy of the Lord unto all pleasing.","proofs":["Colossians 1:10"],"refs":[{"printed":"Colossians 1:10","osis":["Col.1.10"]}],"note":null},{"text":"How can I do this great wickedness, and sin against God?","proofs":["Genesis 39:9"],"refs":[{"printed":"Genesis 39:9","osis":["Gen.39.9"]}],"note":null},{"text":"Walk humbly with thy God.","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":47,"title":"What is forbidden in the first Commandment?","part":null,"questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the first Commandment?","answer":"The first Commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God, and our God, and the giving that worship and glory to any other, which is due to him alone.","segments":[{"text":"The first Commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God, and our God, and the giving that worship and glory to any other, which is due to him alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the chief sins forbidden in the first Commandment?","answer":"The chief sins forbidden in the first Commandment, are, 1. Atheism. 2. Prophaness. 3. Idolatry.","segments":[{"text":"The chief sins forbidden in the first Commandment, are, 1. Atheism. 2. Prophaness. 3. Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Atheism?","answer":"Atheism is the denying, or not having a God, The fool hath said in his heart there is no God. At that time ye were without Christ, having no hope, and without God in the World.","segments":[{"text":"Atheism is the denying, or not having a God, The fool hath said in his heart there is no God.","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null},{"text":"At that time ye were without Christ, having no hope, and without God in the World.","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null}],"items":[]},{"question":"What is the Prophaness in this Commandment forbidden?","answer":"The Prophaness forbidden in this Commandment, is the not worshipping and glorifying the true God, as God, and our God.","segments":[{"text":"The Prophaness forbidden in this Commandment, is the not worshipping and glorifying the true God, as God, and our God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth this prophaness, in regard of Gods Worship and honor, appear?","answer":"Profaness, in regard of Gods Worship and Honor, doth appear, 1. When Persons do not know God, or have misapprehensions of him, My People is foolish, they have not known me. Thou thoughtest I was altogether such a one as thy self. 2. When Persons are forgetful of God, My People have forgotten me days without number. 3. When Persons hate God, or love themselves, or any thing else more than God, desire Creatures more than God, trust in arms of flesh more than God, delight in objects of sense more than God, when Persons set any affection upon any thing in the World more than God, and take off the heart, in whole, or in part, from God, The carnal mind is enmity against God. Love not the World, nor the things in the World; if any man love the World, the love of the Father is not in him. Set your affections on things above, not on things on Earth. 4. When Persons omit or neglect to give that worship and glory which is due unto God, either with the inward, or outward Man, But thou hast not called upon me, O Jacob, &c.","segments":[{"text":"Profaness, in regard of Gods Worship and Honor, doth appear, 1. When Persons do not know God, or have misapprehensions of him, My People is foolish, they have not known me.","proofs":["Jeremiah 4:22"],"refs":[{"printed":"Jeremiah 4:22","osis":["Jer.4.22"]}],"note":null},{"text":"Thou thoughtest I was altogether such a one as thy self.","proofs":["Psalm 50:21"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null},{"text":"2. When Persons are forgetful of God, My People have forgotten me days without number.","proofs":["Jeremiah 2:32"],"refs":[{"printed":"Jeremiah 2:32","osis":["Jer.2.32"]}],"note":null},{"text":"3. When Persons hate God, or love themselves, or any thing else more than God, desire Creatures more than God, trust in arms of flesh more than God, delight in objects of sense more than God, when Persons set any affection upon any thing in the World more than God, and take off the heart, in whole, or in part, from God, The carnal mind is enmity against God.","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"Love not the World, nor the things in the World; if any man love the World, the love of the Father is not in him.","proofs":["1 John 2:15"],"refs":[{"printed":"1 John 2:15","osis":["1John.2.15"]}],"note":null},{"text":"Set your affections on things above, not on things on Earth.","proofs":["Colossians 3:2"],"refs":[{"printed":"Colossians 3:2","osis":["Col.3.2"]}],"note":null},{"text":"4. When Persons omit or neglect to give that worship and glory which is due unto God, either with the inward, or outward Man, But thou hast not called upon me, O Jacob, &c.","proofs":["Isaiah 43:22"],"refs":[{"printed":"Isaiah 43:22","osis":["Isa.43.22"]}],"note":null}],"items":[]},{"question":"What is that Idolatry which is forbidden in this first Commandment?","answer":"The Idolatry which is forbidden in the first Commandment, is the giving that Worship and Glory unto any other, which is due unto God alone, Who changed the truth of God into a lye, and Worshipped and Served the Creature more than the Creator, who is blessed for ever.","segments":[{"text":"The Idolatry which is forbidden in the first Commandment, is the giving that Worship and Glory unto any other, which is due unto God alone, Who changed the truth of God into a lye, and Worshipped and Served the Creature more than the Creator, who is blessed for ever.","proofs":["Romans 1:25"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null}],"items":[]},{"question":"How many ways may Persons be guilty of the Idolatry forbidden in this Commandment?","answer":"Persons may be guilty of the Idolatry forbidden in this Commandment, 1. By having and worshiping other Gods besides the true God, with the outward man; as when Persons worship the Heathenish Gods, or Angels or Saints. 2. By giving that honor and respect to any thing in the World, which is due only unto God, with the inward man, which is Heart-Idolatry, And Coveteousness which is Idolatry.","segments":[{"text":"Persons may be guilty of the Idolatry forbidden in this Commandment, 1. By having and worshiping other Gods besides the true God, with the outward man; as when Persons worship the Heathenish Gods, or Angels or Saints. 2. By giving that honor and respect to any thing in the World, which is due only unto God, with the inward man, which is Heart-Idolatry, And Coveteousness which is Idolatry.","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":48,"title":"What are we especially taught by these words, Before me?","part":null,"questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"What are we especially taught by these words, Before me?","answer":"These words (Before me) in the First Commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with the sin of having any other God.","segments":[{"text":"These words (Before me) in the First Commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with the sin of having any other God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth it appear that God seeth all things?","answer":"It doth appear that God seeth all things, because God is every where present, & is infinite in understanding, Can a man hide himself in secret places, and I shall not see him saith the Lord? Do not I fill both Heaven and Earth? His understanding is infinite.","segments":[{"text":"It doth appear that God seeth all things, because God is every where present, & is infinite in understanding, Can a man hide himself in secret places, and I shall not see him saith the Lord? Do not I fill both Heaven and Earth?","proofs":["Jeremiah 23:24"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null},{"text":"His understanding is infinite.","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null}],"items":[]},{"question":"Why doth God take such notice of, and is so displeased with the sin of having any other God?","answer":"Because the sin of having any other God, is a great affront unto the Holy and Jealous eye of God, who will not give his glory unto another, If we have stretched out our hands unto a strang God, shall not God search this out? I am the Lord, that is my name, and my glory will I not give to another, neither my praise to Graven Images.","segments":[{"text":"Because the sin of having any other God, is a great affront unto the Holy and Jealous eye of God, who will not give his glory unto another, If we have stretched out our hands unto a strang God, shall not God search this out?","proofs":["Psalm 44:20–21"],"refs":[{"printed":"Psalm 44:20–21","osis":["Ps.44.20-Ps.44.21"]}],"note":null},{"text":"I am the Lord, that is my name, and my glory will I not give to another, neither my praise to Graven Images.","proofs":["Isaiah 42:8"],"refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":49,"title":"What is the second Commandment?","part":null,"questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"What is the second Commandment?","answer":"The second Commandment is, Thou shalt not make unto thee any Graven Image, or the likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them; for I the Lord thy God am a jealous God, visiting the Iniquities of the Fathers upon the Children unto the Third and Fourth Generation, of them that hate me, and shewing Mercy unto Thousands of them that love me and keep my Commandments.","segments":[{"text":"The second Commandment is, Thou shalt not make unto thee any Graven Image, or the likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them; for I the Lord thy God am a jealous God, visiting the Iniquities of the Fathers upon the Children unto the Third and Fourth Generation, of them that hate me, and shewing Mercy unto Thousands of them that love me and keep my Commandments.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":50,"title":"What is required in the second Commandment?","part":null,"questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the second Commandment?","answer":"The second Commandment requireth the receiving, observing, and keeping pure and entire all such Religious Worship, and Ordinances as God hath appointed in his Word.","segments":[{"text":"The second Commandment requireth the receiving, observing, and keeping pure and entire all such Religious Worship, and Ordinances as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How doth the Worship required in this second Commandment differ from the Worship required in the first Commandment?","answer":"The Worship required in the first Commandment, hath a respect unto the object of Worship, whereby we are bound to Worship the true God, and none else: The Worship required in the second Commandment hath a respect unto the means of Worship, whereby we are bound to Worship God according to the way and means of his own appointment, and no other.","segments":[{"text":"The Worship required in the first Commandment, hath a respect unto the object of Worship, whereby we are bound to Worship the true God, and none else: The Worship required in the second Commandment hath a respect unto the means of Worship, whereby we are bound to Worship God according to the way and means of his own appointment, and no other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the way and means which God hath appointed for his Worship?","answer":"The only way and means which God hath appointed for his Worship, is his Ordinances which he hath prescribed in his Word.","segments":[{"text":"The only way and means which God hath appointed for his Worship, is his Ordinances which he hath prescribed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Ordinances which God hath appointed in his Word to be the means of Worship, and to be observed by his People?","answer":"The Ordinances which God hath appointed in his Word, to be the means of his Worship, and to be observed by his People, are; 1. Prayer unto God with Thanksgiving, and that publickly in Assemblies, privately in Families, and secretly in Closets, Be careful for nothing; but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God. Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. And the whole Multitude of People were Praying. Pour out thy fury upon the Families which call not on thy Name. But thou when thou Prayest, enter into thy Closet, and when thou hast shut thy Door, Pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. 2. Reading and searching the Scriptures, For Moses is read in the Synagogues every Sabbath day. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me. 3. Preaching and hearing of the Word, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all Long-suffering and Doctrine. Hear and your Soul shall live. 4. Singing of Psalms, Praise ye the Lord, sing unto the Lord a new Song, and his praise in the Congregation of Saints, Is any merry? let him sing Psalms. 5. Administration and Receiving of the Sacraments, both of Baptism, and the Lords Supper, Go therefore and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. For I have received of the Lord, that which also I delivered unto you, that the Lord Jesus the same night wherein he was betrayed, took bread, & when he had given thanks he brake it and said; Take, eat; This is my Body, which is broken for you, this do in remembrance of me: after the same manner also he took the Cup when he had supped, saying; This Cup is the New Testament in my blood, This do as often as ye drink it in remembrance of me. 6. Fasting, But the days will come when the Bridegroom shall be taken away from them, and then shall they fast in those days. 7. Instructing of Children and Houshold in the Laws and Ways of the Lord, For I know him that he will command his Children, and his Houshold after him, and they shall keep the way of the Lord. And these words which I command thee this day shall be in thy heart, and thou shalt teach them diligently unto thy Children. And ye Fathers provoke not your Children unto wrath, but bring them up in the Nurture and Admonition of the Lord. 8. Conference and Discourse of the things of God, They that feared the Lord, spake often one to another, and the Lord hearkned, and heard it. Thou shalt talk of them when thou sittest in thine House, and when thou lyest down, and when thou risest up. 9. Meditation, I will meditate of all thy works. Meditate on these things, give thy self wholly to them, that thy profitting may appear unto all. 10. Vows to the Lord, Vow and pay unto the Lord. 11. Swearing by the Name of the Lord when Lawfully called, Thou shalt fear the Lord thy God and serve him, and swear by his Name. 12. Exercise of Church Discipline, If thy Brother trespass against thee, go and tell him of his fault between him and thee alone; if he will not hear thee, then take with thee one or two more: and if he neglect to hear them tell it unto the Church: But if he neglect to hear the Church, let him be unto thee as an Heathen man and Publican.","segments":[{"text":"The Ordinances which God hath appointed in his Word, to be the means of his Worship, and to be observed by his People, are; 1. Prayer unto God with Thanksgiving, and that publickly in Assemblies, privately in Families, and secretly in Closets, Be careful for nothing; but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ.","proofs":["Ephesians 5:20"],"refs":[{"printed":"Ephesians 5:20","osis":["Eph.5.20"]}],"note":null},{"text":"And the whole Multitude of People were Praying.","proofs":["Luke 1:10"],"refs":[{"printed":"Luke 1:10","osis":["Luke.1.10"]}],"note":null},{"text":"Pour out thy fury upon the Families which call not on thy Name.","proofs":["Jeremiah 10:25"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"note":null},{"text":"But thou when thou Prayest, enter into thy Closet, and when thou hast shut thy Door, Pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly.","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null},{"text":"2. Reading and searching the Scriptures, For Moses is read in the Synagogues every Sabbath day.","proofs":["Acts 15:21"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]}],"note":null},{"text":"Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me.","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"3. Preaching and hearing of the Word, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all Long-suffering and Doctrine.","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"Hear and your Soul shall live.","proofs":["Isaiah 55:3"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null},{"text":"4. Singing of Psalms, Praise ye the Lord, sing unto the Lord a new Song, and his praise in the Congregation of Saints,","proofs":["Psalm 149:1"],"refs":[{"printed":"Psalm 149:1","osis":["Ps.149.1"]}],"note":null},{"text":"Is any merry? let him sing Psalms.","proofs":["James 5:13"],"refs":[{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null},{"text":"5. Administration and Receiving of the Sacraments, both of Baptism, and the Lords Supper, Go therefore and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"For I have received of the Lord, that which also I delivered unto you, that the Lord Jesus the same night wherein he was betrayed, took bread, & when he had given thanks he brake it and said; Take, eat; This is my Body, which is broken for you, this do in remembrance of me: after the same manner also he took the Cup when he had supped, saying; This Cup is the New Testament in my blood, This do as often as ye drink it in remembrance of me.","proofs":["1 Corinthians 11:23–25"],"refs":[{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]}],"note":null},{"text":"6. Fasting, But the days will come when the Bridegroom shall be taken away from them, and then shall they fast in those days.","proofs":["Luke 5:35"],"refs":[{"printed":"Luke 5:35","osis":["Luke.5.35"]}],"note":null},{"text":"7. Instructing of Children and Houshold in the Laws and Ways of the Lord, For I know him that he will command his Children, and his Houshold after him, and they shall keep the way of the Lord.","proofs":["Genesis 18:19"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"note":null},{"text":"And these words which I command thee this day shall be in thy heart, and thou shalt teach them diligently unto thy Children.","proofs":["Deuteronomy 6:6–7"],"refs":[{"printed":"Deuteronomy 6:6–7","osis":["Deut.6.6-Deut.6.7"]}],"note":null},{"text":"And ye Fathers provoke not your Children unto wrath, but bring them up in the Nurture and Admonition of the Lord.","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"8. Conference and Discourse of the things of God, They that feared the Lord, spake often one to another, and the Lord hearkned, and heard it.","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null},{"text":"Thou shalt talk of them when thou sittest in thine House, and when thou lyest down, and when thou risest up.","proofs":["Deuteronomy 6:7"],"refs":[{"printed":"Deuteronomy 6:7","osis":["Deut.6.7"]}],"note":null},{"text":"9. Meditation, I will meditate of all thy works.","proofs":["Psalm 77:12"],"refs":[{"printed":"Psalm 77:12","osis":["Ps.77.12"]}],"note":null},{"text":"Meditate on these things, give thy self wholly to them, that thy profitting may appear unto all.","proofs":["1 Timothy 4:15"],"refs":[{"printed":"1 Timothy 4:15","osis":["1Tim.4.15"]}],"note":null},{"text":"10. Vows to the Lord, Vow and pay unto the Lord.","proofs":["Psalm 76:11"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"note":null},{"text":"11. Swearing by the Name of the Lord when Lawfully called, Thou shalt fear the Lord thy God and serve him, and swear by his Name.","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"12. Exercise of Church Discipline, If thy Brother trespass against thee, go and tell him of his fault between him and thee alone; if he will not hear thee, then take with thee one or two more: and if he neglect to hear them tell it unto the Church: But if he neglect to hear the Church, let him be unto thee as an Heathen man and Publican.","proofs":["Matthew 18:15–17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]}],"note":null}],"items":[]},{"question":"What doth God require in the second Commandment; in reference to his Ordinances & means of Worship?","answer":"God in the second Commandment, doth require in reference to his Ordinances and means of Worship, 1. The receiving of them. 2. Observing of them. 3. The keeping of them pure and entire.","segments":[{"text":"God in the second Commandment, doth require in reference to his Ordinances and means of Worship, 1. The receiving of them. 2. Observing of them. 3. The keeping of them pure and entire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to receive Gods Ordinances?","answer":"The receiving of Gods Ordinances, implieth an approving of them with the mind, and embracement of them with the will.","segments":[{"text":"The receiving of Gods Ordinances, implieth an approving of them with the mind, and embracement of them with the will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to observe Gods Ordinances?","answer":"The observing Gods Ordinances implieth a doing what is required in them, a making use of them, and attending upon God in them.","segments":[{"text":"The observing Gods Ordinances implieth a doing what is required in them, a making use of them, and attending upon God in them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to keep pure and entire Gods Ordinances?","answer":"The keeping pure and intire Gods Ordinances implieth, a doing what in us lieth, to preserve the Ordinances from corruption, not suffering any thing to be added to them, or taken away from them, What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it.","segments":[{"text":"The keeping pure and intire Gods Ordinances implieth, a doing what in us lieth, to preserve the Ordinances from corruption, not suffering any thing to be added to them, or taken away from them, What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it.","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null}],"items":[]},{"question":"How doth it appear that the receiving, observing, and keeping pure and entire all such Religious Worship and Ordinances as God hath appointed, is required in the second Commandment, when it doth only forbid, Thou shalt not make to thy self any Graven Image, &c.","answer":"Gods forbidding the making any Graven Image, and worshipping it, doth clearly imply; 1. That God must be worshipped by some means. 2. That it is a sin to worship God by Graven Images. 3. That by consequence, it is a sin to worship God by the means which he hath not appointed. 4. That therefore it is a duty to worship God by the means which he hath appointed, which being his Ordinances, they must be received, observed and kept pure and entire.","segments":[{"text":"Gods forbidding the making any Graven Image, and worshipping it, doth clearly imply; 1. That God must be worshipped by some means. 2. That it is a sin to worship God by Graven Images. 3. That by consequence, it is a sin to worship God by the means which he hath not appointed. 4. That therefore it is a duty to worship God by the means which he hath appointed, which being his Ordinances, they must be received, observed and kept pure and entire.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":51,"title":"What is forbidden in the second Commandment?","part":null,"questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the second Commandment?","answer":"The second Commandment forbiddeth the worshipping of God by Images, or any other way not appointed in his Word.","segments":[{"text":"The second Commandment forbiddeth the worshipping of God by Images, or any other way not appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first great sin forbidden in the second Commandment?","answer":"The first great sin forbidden in the second Commandment, is the sin of Idolatry.","segments":[{"text":"The first great sin forbidden in the second Commandment, is the sin of Idolatry.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Idolatry forbidden in the first Commandment differ from the Idolatry forbidden in the second Commandment?","answer":"The Idolatry forbidden in the first Commandment hath a respect unto the object, when we give that Worship and Honor which is due only to God, unto another: The Idolatry forbidden in the second Commandment, hath a respect unto the means when we worship God by Images.","segments":[{"text":"The Idolatry forbidden in the first Commandment hath a respect unto the object, when we give that Worship and Honor which is due only to God, unto another: The Idolatry forbidden in the second Commandment, hath a respect unto the means when we worship God by Images.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways may Persons be guilty of Idolatry in their worshipping of God by Images?","answer":"Persons are guilty of Idolatry, in worshipping of God by Images. 1. When they worship feigned and false Gods (apprehending them to be true) by Images and Representations; such was the Heathens Idolatry in worshipping Jupiter, Juno, Apollo, Diana, and other feigned gods & goddesses by their Images in their Idolatrous Temple. 2. When they worship the true God, in or by any Image or Representation of him, whether it be by any thing in Heaven or the Earth, or the Waters, as in the Commandment; Thou shalt not make to thy self any graven Images, or the likeness of any thing that is in Heaven above, or Earth beneath, or Water under the Earth; thou shalt not bow down to them, & serve them. Take ye therefore heed to your selves, for ye saw no manner of similitude, in the day that the Lord spake unto you in Horeb; lest ye corrupt your selves, & make you a graven Image. They have made them a Molten Calf, and have worshipped it, and sacrificed thereunto, & said, these be thy Gods; O Israel, which brought thee up out of the Land of Egypt. 3. When they have in their Worship Carnal Imaginations, and Representations of God in their minds; as if he were an old man sitting in Heaven, or the like.","segments":[{"text":"Persons are guilty of Idolatry, in worshipping of God by Images. 1. When they worship feigned and false Gods (apprehending them to be true) by Images and Representations; such was the Heathens Idolatry in worshipping Jupiter, Juno, Apollo, Diana, and other feigned gods & goddesses by their Images in their Idolatrous Temple. 2. When they worship the true God, in or by any Image or Representation of him, whether it be by any thing in Heaven or the Earth, or the Waters, as in the Commandment; Thou shalt not make to thy self any graven Images, or the likeness of any thing that is in Heaven above, or Earth beneath, or Water under the Earth; thou shalt not bow down to them, & serve them. Take ye therefore heed to your selves, for ye saw no manner of similitude, in the day that the Lord spake unto you in Horeb; lest ye corrupt your selves, & make you a graven Image.","proofs":["Deuteronomy 4:15–16"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null},{"text":"They have made them a Molten Calf, and have worshipped it, and sacrificed thereunto, & said, these be thy Gods; O Israel, which brought thee up out of the Land of Egypt.","proofs":["Exodus 32:8"],"refs":[{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null},{"text":"3. When they have in their Worship Carnal Imaginations, and Representations of God in their minds; as if he were an old man sitting in Heaven, or the like.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why may we not make use of Images for a help in our worship of God?","answer":"No. 1. Because God hath absolutely forbidden it. 2. Because Images are not a real help, but a hindrance of Devotion, they tending to lessen God in our esteem, who being the living God, and superlatively excellent, and infinitely removed above all his creatures, cannot without great reflection of dishonor uppon him, be represented by a dead Image.","segments":[{"text":"No. 1. Because God hath absolutely forbidden it. 2. Because Images are not a real help, but a hindrance of Devotion, they tending to lessen God in our esteem, who being the living God, and superlatively excellent, and infinitely removed above all his creatures, cannot without great reflection of dishonor uppon him, be represented by a dead Image.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not lawful to have Images, or Pictures of God by us, so we do not worship them, nor God by them?","answer":"The Images or Pictures of God are an abomination, and utterly unlawful, because they do debase God, and may be a cause of Idolatrous Worship.","segments":[{"text":"The Images or Pictures of God are an abomination, and utterly unlawful, because they do debase God, and may be a cause of Idolatrous Worship.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not lawful to have Pictures of Jesus Christ he being Man as well as God?","answer":"It is not lawful to have Pictures of Jesus Christ, because his Divine Nature cannot be pictured at all, and because his Body as it is now glorified, cannot be pictured as it is; and because, if it do not stir up Devotion, it is in vain; if it do stir up Devotion, it is a worshipping by an Image or Picture, and so a palpable breach of the second Commandment.","segments":[{"text":"It is not lawful to have Pictures of Jesus Christ, because his Divine Nature cannot be pictured at all, and because his Body as it is now glorified, cannot be pictured as it is; and because, if it do not stir up Devotion, it is in vain; if it do stir up Devotion, it is a worshipping by an Image or Picture, and so a palpable breach of the second Commandment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second great sin against this second Commandment?","answer":"The second great sin against this second Commandment is Superstition.","segments":[{"text":"The second great sin against this second Commandment is Superstition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Superstition forbidden in the second Commandment?","answer":"The Superstition forbidden in the second Commandment, is the worshipping of God in any other way, or by any other means than what he hath appointed in his Word; and thus adding Humane Inventions unto Gods Institutions, which is Will-worship, and condemned by the Apostle, Why, as though living in the world, are ye subject unto Ordinances (touch not, taste not, handle not; which all are to perish with the using) after the Commandments and Doctrines of men; which things have indeed a shew of wisdom in Will-worship.","segments":[{"text":"The Superstition forbidden in the second Commandment, is the worshipping of God in any other way, or by any other means than what he hath appointed in his Word; and thus adding Humane Inventions unto Gods Institutions, which is Will-worship, and condemned by the Apostle, Why, as though living in the world, are ye subject unto Ordinances (touch not, taste not, handle not; which all are to perish with the using) after the Commandments and Doctrines of men; which things have indeed a shew of wisdom in Will-worship.","proofs":["Colossians 2:20–23"],"refs":[{"printed":"Colossians 2:20–23","osis":["Col.2.20-Col.2.23"]}],"note":null}],"items":[]},{"question":"May nothing be added in the Worship of God, but what is prescribed in the Word of God?","answer":"Nothing may be added in the worship of God as parts of Worship, but what is prescribed or appointed in the Word of God; because without Divine Institution, it is but vain Worship; neither pleasing to God, nor profitable unto them that Worship, But in vain do they worship me, teaching for Doctrines the Commandments of men.","segments":[{"text":"Nothing may be added in the worship of God as parts of Worship, but what is prescribed or appointed in the Word of God; because without Divine Institution, it is but vain Worship; neither pleasing to God, nor profitable unto them that Worship, But in vain do they worship me, teaching for Doctrines the Commandments of men.","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]},{"question":"Are not significant Ceremonies allowable that the dull minds of men may be quickned unto the more Devotion?","answer":"1. The Ceremonies which God himself did appoint under the Law, are not lawful, much less the Ceremonies of mens appointment, which are parts of worship. 2. Significant teaching Ceremonies were they appointed by God, would be the parts of true worship; therefore such significant teaching Ceremonies as are not appointed by God, are parts of false worship, or of worship so far corrupted as they are used. 3. The significancie of teaching Ceremonies without God’s Institution, which carrieth with it God’s blessing is insignificant, and ineffectual, to convey and confer any grace.","segments":[{"text":"1. The Ceremonies which God himself did appoint under the Law, are not lawful, much less the Ceremonies of mens appointment, which are parts of worship. 2. Significant teaching Ceremonies were they appointed by God, would be the parts of true worship; therefore such significant teaching Ceremonies as are not appointed by God, are parts of false worship, or of worship so far corrupted as they are used. 3. The significancie of teaching Ceremonies without God’s Institution, which carrieth with it God’s blessing is insignificant, and ineffectual, to convey and confer any grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not the Church by vertue of that Command, 1 Cor. 14. 40. Let all things be done decently, and in order; appoint Ceremonies for decency and order sake?","answer":"The Church may and ought, by vertue of this Command, see that there be no undecency and disorder in the worship of God; that is, they may order that things appointed by God be done decently, & in order, in reference to conveniency of time and place, and the like, which the Word of God doth vertually include in appointing worship it self, which without such circumstances cannot be performed; but here is no liberty given unto the Church to introduce, and appoint new parts of worship, as significant teaching Ceremonies are proved to be; neither may such things be called decent in Gods worship, which the Idolatrous Church of Rome have in use without any warrant from the Word of God.","segments":[{"text":"The Church may and ought, by vertue of this Command, see that there be no undecency and disorder in the worship of God; that is, they may order that things appointed by God be done decently, & in order, in reference to conveniency of time and place, and the like, which the Word of God doth vertually include in appointing worship it self, which without such circumstances cannot be performed; but here is no liberty given unto the Church to introduce, and appoint new parts of worship, as significant teaching Ceremonies are proved to be; neither may such things be called decent in Gods worship, which the Idolatrous Church of Rome have in use without any warrant from the Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Idolatry and Superstition of the Church of Rome in the Worship of God?","answer":"The Idolatry & Superstition of the Church of Rome in the Worship of God, is; their Idolatrous Kneeling at the Sacrament, asserting, that the Bread is turned into the Real Body of Christ; their Idolatrous worshipping of Christ by the Crucifix; their Idolatrous Pictures, and Images of God which they bow before; their Idolatrous bowing at Altars, and towards the East; their Idolatrous Praying to Angels and Saints, especially the Virgin Mary: Their offering up the unbloody Sacrifice of the Host; their Superstitious Fastings and abstaining from Flesh in Lent; their Superstitious Holy-days; their Superstitious Priests Surplice; their adding Cream, Oyl & Spittle to the Water, & signing with the Cross in Baptisme; their Baptizing of Bells; their Praying upon Beads; and many more Superstitious Customs, for which there is not the least Command in the Scripture.","segments":[{"text":"The Idolatry & Superstition of the Church of Rome in the Worship of God, is; their Idolatrous Kneeling at the Sacrament, asserting, that the Bread is turned into the Real Body of Christ; their Idolatrous worshipping of Christ by the Crucifix; their Idolatrous Pictures, and Images of God which they bow before; their Idolatrous bowing at Altars, and towards the East; their Idolatrous Praying to Angels and Saints, especially the Virgin Mary: Their offering up the unbloody Sacrifice of the Host; their Superstitious Fastings and abstaining from Flesh in Lent; their Superstitious Holy-days; their Superstitious Priests Surplice; their adding Cream, Oyl & Spittle to the Water, & signing with the Cross in Baptisme; their Baptizing of Bells; their Praying upon Beads; and many more Superstitious Customs, for which there is not the least Command in the Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we further offend and sin against the second Commandment?","answer":"We offend and sin against the second Commandment, not only by Idolatry and Superstition, but also when we are not zealous for pure worship according to Gods institution, not endeavouring what in us lieth in our places the Reformation of Worship, according to the Pattern in the Word; as also, when we disuse and neglect, especially when we contemn, and oppose any of those Ordinances which God hath appointed to be the means of Worship, The zeal of thy House hath eaten me up. Not forsaking the assembling of our selves together, as the manner of some is. Wo unto you Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of Heaven against men, for ye neither go in your selves, neither suffer ye them that are entring to go in. Forbidding us to speak unto the Gentiles, that they may be saved, filling up their sin alway. And the next Sabbath day, came almost the whole City together to hear the Word of God: But when the Jews saw the multitude, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming: Then Paul and Barnabas waxed bold and said, It was necessary that the Word of God should first have been spoken unto you; but seeing ye put it from you, and judge your selves unworthy of everlasting life; Lo, we turn to the Gentiles.","segments":[{"text":"We offend and sin against the second Commandment, not only by Idolatry and Superstition, but also when we are not zealous for pure worship according to Gods institution, not endeavouring what in us lieth in our places the Reformation of Worship, according to the Pattern in the Word; as also, when we disuse and neglect, especially when we contemn, and oppose any of those Ordinances which God hath appointed to be the means of Worship, The zeal of thy House hath eaten me up.","proofs":["John 2:17"],"refs":[{"printed":"John 2:17","osis":["John.2.17"]}],"note":null},{"text":"Not forsaking the assembling of our selves together, as the manner of some is.","proofs":["Hebrews 10:25"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"note":null},{"text":"Wo unto you Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of Heaven against men, for ye neither go in your selves, neither suffer ye them that are entring to go in.","proofs":["Matthew 23:13"],"refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"note":null},{"text":"Forbidding us to speak unto the Gentiles, that they may be saved, filling up their sin alway.","proofs":["1 Thessalonians 2:16"],"refs":[{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]}],"note":null},{"text":"And the next Sabbath day, came almost the whole City together to hear the Word of God: But when the Jews saw the multitude, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming: Then Paul and Barnabas waxed bold and said, It was necessary that the Word of God should first have been spoken unto you; but seeing ye put it from you, and judge your selves unworthy of everlasting life; Lo, we turn to the Gentiles.","proofs":["Acts 13:44–46"],"refs":[{"printed":"Acts 13:44–46","osis":["Acts.13.44-Acts.13.46"]}],"note":null}],"items":[]}]}],"text":null},{"number":52,"title":"What are the Reasons annexed to the second Commandment?","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Reasons annexed to the second Commandment?","answer":"The Reasons annexed to the second Commandment are Gods Sovereignty over us, his Propriety in us, and the Zeal he hath to his own Worship.","segments":[{"text":"The Reasons annexed to the second Commandment are Gods Sovereignty over us, his Propriety in us, and the Zeal he hath to his own Worship.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the first Reason annexed unto the second Commandement?","answer":"The first Reason annexed unto the second Commandement is God’s sovereignty over us, in these words, I the Lord.","segments":[{"text":"The first Reason annexed unto the second Commandement is God’s sovereignty over us, in these words, I the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the force of this first Reason?","answer":"The force of this first Reason is, because God is the great sovereign King over us, and hath the sole or only Authority to make Laws for the way of his Worship, therefore we ought by vertue of our Alleigance, as we are his Subjects, to observe his Laws and Ordinances, and to worship him no other way than he hath appointed in his Word, Let us come before his presence with Thanksgiving, and make a joyful Noise unto him with Psalms, for the Lord is a great God, and a great King above all Gods.","segments":[{"text":"The force of this first Reason is, because God is the great sovereign King over us, and hath the sole or only Authority to make Laws for the way of his Worship, therefore we ought by vertue of our Alleigance, as we are his Subjects, to observe his Laws and Ordinances, and to worship him no other way than he hath appointed in his Word, Let us come before his presence with Thanksgiving, and make a joyful Noise unto him with Psalms, for the Lord is a great God, and a great King above all Gods.","proofs":["Psalm 95:2–3"],"refs":[{"printed":"Psalm 95:2–3","osis":["Ps.95.2-Ps.95.3"]}],"note":null}],"items":[]},{"question":"What is the second Reason annexed unto this second Commandement?","answer":"The second Reason annexed unto this second Commandement, is Gods propriety in us, in these words, Thy God; I the Lord thy God.","segments":[{"text":"The second Reason annexed unto this second Commandement, is Gods propriety in us, in these words, Thy God; I the Lord thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the force of this second Reason?","answer":"The force of this second Reason is, that because we belong unto the Lord, therefore we ought to keep close unto him and his Appointments, and take heed especially of Idolatry, and Superstition, which do alienate the heart from him, O come let us Worship, and bow down, let us kneel before the Lord our God, They made a Calf in Horeb, and worshipped the moulten Image, they forgat God their Saviour.","segments":[{"text":"The force of this second Reason is, that because we belong unto the Lord, therefore we ought to keep close unto him and his Appointments, and take heed especially of Idolatry, and Superstition, which do alienate the heart from him, O come let us Worship, and bow down, let us kneel before the Lord our God,","proofs":["Psalm 95:6–7"],"refs":[{"printed":"Psalm 95:6–7","osis":["Ps.95.6-Ps.95.7"]}],"note":null},{"text":"They made a Calf in Horeb, and worshipped the moulten Image, they forgat God their Saviour.","proofs":["Psalm 106:19, 21"],"refs":[{"printed":"Psalm 106:19, 21","osis":["Ps.106.19","Ps.106.21"]}],"note":null}],"items":[]},{"question":"What is the third Reason annexed unto the second Commandement?","answer":"The zeal which God hath to his own Worship is his jealousie, whereby out of Love to his own Worship and Institutions, he is highly offended with those that turn aside from them unto their own inventions, I the Lord thy God am a jealous God, Thou shalt worship no other God, for the Lord whose Name is zealous, is a jealous God.","segments":[{"text":"The zeal which God hath to his own Worship is his jealousie, whereby out of Love to his own Worship and Institutions, he is highly offended with those that turn aside from them unto their own inventions, I the Lord thy God am a jealous God, Thou shalt worship no other God, for the Lord whose Name is zealous, is a jealous God.","proofs":["Exodus 34:14"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]}],"note":null}],"items":[]},{"question":"Wherein doth this zeal and jealousie of God for his own Worship shew it self?","answer":"The zeal and jealousie of God for his own Worship doth shew it self, 1. In his accounting the Breakers of this Commandement, those that hate him, and threatning to punish them unto the third and fourth Generation; I the Lord am a jealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me. 2. In his esteeming the keepers of this Commandament, such as love him, and promising mercies unto thousands of them, Shewing mercy unto thousands of them that love me and keep my Commandements.","segments":[{"text":"The zeal and jealousie of God for his own Worship doth shew it self, 1. In his accounting the Breakers of this Commandement, those that hate him, and threatning to punish them unto the third and fourth Generation; I the Lord am a jealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me. 2. In his esteeming the keepers of this Commandament, such as love him, and promising mercies unto thousands of them, Shewing mercy unto thousands of them that love me and keep my Commandements.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can God in justice visit the iniquity of the Fathers upon their Children?","answer":"1. If Children do not walk in the steps of the same sins with their Parents, God doth not punish them for their sins, If he beget a Son that seeth all his Fathers sins which he hath done, and considereth, and doth not such like, he shall not die for the iniquity of his Father, he shall surely live. 2. If God doth visit the iniquity of the Fathers upon their Children; it is when the Children are guilty of the same iniquity, and so fill up the measure, and the punishment of them is most equal and righteous, Is not my way equal? and not your ways unequal?","segments":[{"text":"1. If Children do not walk in the steps of the same sins with their Parents, God doth not punish them for their sins, If he beget a Son that seeth all his Fathers sins which he hath done, and considereth, and doth not such like, he shall not die for the iniquity of his Father, he shall surely live.","proofs":["Ezekiel 18:14, 17"],"refs":[{"printed":"Ezekiel 18:14, 17","osis":["Ezek.18.14","Ezek.18.17"]}],"note":null},{"text":"2. If God doth visit the iniquity of the Fathers upon their Children; it is when the Children are guilty of the same iniquity, and so fill up the measure, and the punishment of them is most equal and righteous, Is not my way equal? and not your ways unequal?","proofs":["Ezekiel 18:25"],"refs":[{"printed":"Ezekiel 18:25","osis":["Ezek.18.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":53,"title":"Which is the third Commandement?","part":null,"questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the third Commandement?","answer":"The third Commandement is, Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain.","segments":[{"text":"The third Commandement is, Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":54,"title":"What is required in the third Commandement?","part":null,"questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the third Commandement?","answer":"The third Commandement requireth, the holy, and reverent use of God’s Names, Titles, Attributes, Ordinances, Word and Works.","segments":[{"text":"The third Commandement requireth, the holy, and reverent use of God’s Names, Titles, Attributes, Ordinances, Word and Works.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are we to understand by the Name of God, which we are forbidden in this Commandement to take in vain?","answer":"The Name of God which we are forbidden in this Commandment to take in vain, is to be taken generally, and comprehensively for any thing whereby God maketh himself known.","segments":[{"text":"The Name of God which we are forbidden in this Commandment to take in vain, is to be taken generally, and comprehensively for any thing whereby God maketh himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what is it that God doth make himself known?","answer":"God doth make himself known; 1. By his Names taken particularly, which he hath given unto himself in Scripture, such as God, Lord, I am, Jehovah, and the like, Hear, O Israel, the Lord our God is one Lord, And they shall say unto me, what is his Name? what shall I say unto them? And God said unto Moses, I AM THAT I AM, thou shalt say, I AM, hath sent me unto you, I appeared unto Abraham by the Name of God Almighty, but by the Name of JEHOVAH was I not known. 2. By his Titles, such as Lord of Hosts, Holy One of Israel: The God of Abraham, Isaac and Jacob, Creator, Preserver of men. The King of Kings, and Lord of Lords: The King of Nations, the King of Saints, The God and Father of our Lord Jesus Christ; the Father of Mercies; the God of Salvation; the Hearer of Prayers, and the like, Except the Lord of Hosts had left unto us a very small remnant, The Zion of the Holy One of Israel, I am the God of Abraham, the God of Isaac, and the God of Jacob, The Lord, the Creator of the ends of the Earth, What shall I do unto thee thou preserver of men. The blessed, and the only Potentate, the King of Kings, and Lord of Lords, Who would not fear thee, O King of Nations, Just and true are thy ways, thou King of Saints, Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, He that is our God, is the God of our Salvation, O thou that hearest Prayers, unto thee shall all flesh come. 3. By his Attributes which are his Perfections, and Properties whereby he distinguisheth himself from his Creatures, such as Omnipotencie, Eternity, Invisibility, Infinite Wisdom, Omnipresence, Holiness, Unchangeableness, Mercifulness, Love, and the like, The Lord God Omnipotent reigneth, Now unto the King Eternal, Immortal, Invisible, the only wise God, be honor and glory, Great is our Lord, and of great power, his Understanding is infinite, Can any hide himself in secret places that I shall not see him, saith the Lord: do not I fill both Heaven and Earth? I am the Lord, I change not. The Lord is gracious and full of compassion. God is Love. 4. By his Ordinances, Prayer, Hearing, the Sacrament, Thy way, O God, is in the Sanctuary. 5. By his Word, Law and Gospel, Thou hast magnified thy Word above all thy Name. 6. By his works of Creation and Providence, The Heavens declare the glory of God, and the Firmament sheweth his handy-work. The Lord is known by the judgments which he executeth. He left not himself without a Witness, in that he did good, and gave us Rain and fruitful Seasons.","segments":[{"text":"God doth make himself known; 1. By his Names taken particularly, which he hath given unto himself in Scripture, such as God, Lord, I am, Jehovah, and the like, Hear, O Israel, the Lord our God is one Lord,","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null},{"text":"And they shall say unto me, what is his Name? what shall I say unto them? And God said unto Moses, I AM THAT I AM, thou shalt say, I AM, hath sent me unto you,","proofs":["Exodus 3:13"],"refs":[{"printed":"Exodus 3:13","osis":["Exod.3.13"]}],"note":null},{"text":"I appeared unto Abraham by the Name of God Almighty, but by the Name of JEHOVAH was I not known.","proofs":["Exodus 6:3"],"refs":[{"printed":"Exodus 6:3","osis":["Exod.6.3"]}],"note":null},{"text":"2. By his Titles, such as Lord of Hosts, Holy One of Israel: The God of Abraham, Isaac and Jacob, Creator, Preserver of men. The King of Kings, and Lord of Lords: The King of Nations, the King of Saints, The God and Father of our Lord Jesus Christ; the Father of Mercies; the God of Salvation; the Hearer of Prayers, and the like, Except the Lord of Hosts had left unto us a very small remnant,","proofs":["Isaiah 1:9"],"refs":[{"printed":"Isaiah 1:9","osis":["Isa.1.9"]}],"note":null},{"text":"The Zion of the Holy One of Israel,","proofs":["Isaiah 60:14"],"refs":[{"printed":"Isaiah 60:14","osis":["Isa.60.14"]}],"note":null},{"text":"I am the God of Abraham, the God of Isaac, and the God of Jacob,","proofs":["Exodus 3:6"],"refs":[{"printed":"Exodus 3:6","osis":["Exod.3.6"]}],"note":null},{"text":"The Lord, the Creator of the ends of the Earth,","proofs":["Isaiah 40:28"],"refs":[{"printed":"Isaiah 40:28","osis":["Isa.40.28"]}],"note":null},{"text":"What shall I do unto thee thou preserver of men.","proofs":["Job 7:20"],"refs":[{"printed":"Job 7:20","osis":["Job.7.20"]}],"note":null},{"text":"The blessed, and the only Potentate, the King of Kings, and Lord of Lords,","proofs":["1 Timothy 6:15"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null},{"text":"Who would not fear thee, O King of Nations,","proofs":["Jeremiah 10:7"],"refs":[{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]}],"note":null},{"text":"Just and true are thy ways, thou King of Saints,","proofs":["Revelation 15:3"],"refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"note":null},{"text":"Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies,","proofs":["2 Corinthians 1:3"],"refs":[{"printed":"2 Corinthians 1:3","osis":["2Cor.1.3"]}],"note":null},{"text":"He that is our God, is the God of our Salvation,","proofs":["Psalm 68:20"],"refs":[{"printed":"Psalm 68:20","osis":["Ps.68.20"]}],"note":null},{"text":"O thou that hearest Prayers, unto thee shall all flesh come.","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"3. By his Attributes which are his Perfections, and Properties whereby he distinguisheth himself from his Creatures, such as Omnipotencie, Eternity, Invisibility, Infinite Wisdom, Omnipresence, Holiness, Unchangeableness, Mercifulness, Love, and the like, The Lord God Omnipotent reigneth,","proofs":["Revelation 19:6"],"refs":[{"printed":"Revelation 19:6","osis":["Rev.19.6"]}],"note":null},{"text":"Now unto the King Eternal, Immortal, Invisible, the only wise God, be honor and glory,","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"Great is our Lord, and of great power, his Understanding is infinite,","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"Can any hide himself in secret places that I shall not see him, saith the Lord: do not I fill both Heaven and Earth?","proofs":["Jeremiah 23:24"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null},{"text":"I am the Lord, I change not.","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null},{"text":"The Lord is gracious and full of compassion.","proofs":["Psalm 145:8"],"refs":[{"printed":"Psalm 145:8","osis":["Ps.145.8"]}],"note":null},{"text":"God is Love.","proofs":["1 John 4:8"],"refs":[{"printed":"1 John 4:8","osis":["1John.4.8"]}],"note":null},{"text":"4. By his Ordinances, Prayer, Hearing, the Sacrament, Thy way, O God, is in the Sanctuary.","proofs":["Psalm 77:13"],"refs":[{"printed":"Psalm 77:13","osis":["Ps.77.13"]}],"note":null},{"text":"5. By his Word, Law and Gospel, Thou hast magnified thy Word above all thy Name.","proofs":["Psalm 138:2"],"refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"note":null},{"text":"6. By his works of Creation and Providence, The Heavens declare the glory of God, and the Firmament sheweth his handy-work.","proofs":["Psalm 19:1"],"refs":[{"printed":"Psalm 19:1","osis":["Ps.19.1"]}],"note":null},{"text":"The Lord is known by the judgments which he executeth.","proofs":["Psalm 9:16"],"refs":[{"printed":"Psalm 9:16","osis":["Ps.9.16"]}],"note":null},{"text":"He left not himself without a Witness, in that he did good, and gave us Rain and fruitful Seasons.","proofs":["Acts 14:17"],"refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null}],"items":[]},{"question":"What doth the third Commandment require in reference unto these things, whereby God doth make himself known?","answer":"The third Commandment, doth require in reference unto the things whereby God doth make himself known; 1. The use of them. 2. The Holy and Reverent use of them, that we should use them with holy ends, designing the glory of God, and in a Reverent manner, as is suitable unto the Majesty of God, who maketh himself known by them, Give unto the Lord the glory due unto his Name. Great and marvellous are thy works, Lord God Almighty; who shall not fear thee and glorifie thy Name?","segments":[{"text":"The third Commandment, doth require in reference unto the things whereby God doth make himself known; 1. The use of them. 2. The Holy and Reverent use of them, that we should use them with holy ends, designing the glory of God, and in a Reverent manner, as is suitable unto the Majesty of God, who maketh himself known by them, Give unto the Lord the glory due unto his Name.","proofs":["Psalm 29:2"],"refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null},{"text":"Great and marvellous are thy works, Lord God Almighty; who shall not fear thee and glorifie thy Name?","proofs":["Revelation 15:3–4"],"refs":[{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":null}],"items":[]},{"question":"How should our Holiness and Reverence shew it self towards these things?","answer":"Our Holiness & Reverence should shew it self; 1. In reference unto Gods Names, Titles, and Attributes, in our holy and reverent Thoughts, and meditating of them, so as to admire, fear, love, desire, and delight in God; and in our holy and reverent making mention of them with our Tongues. 2. In reference unto Gods Ordinances in our holy and reverent making use of them, waiting upon, & seeking after God in them. 3. In reference unto Gods Word, in our holy and reverent minding the Majesty & Authority of God therein, so as to yield ready obedience thereunto. 4. In reference unto Gods Works of Creation, in our holy and reverent Contemplation of Gods infinite Power and Wisdom, and greatness therein manifested; and in reference unto Gods works of Providence in our holy and reverent eying, following, and complying with Gods designs in all his providential Dispensations, blessing and praising him for his Mercies, submitting unto, and patiently bearing his Corrections, and any sort of Afflictions.","segments":[{"text":"Our Holiness & Reverence should shew it self; 1. In reference unto Gods Names, Titles, and Attributes, in our holy and reverent Thoughts, and meditating of them, so as to admire, fear, love, desire, and delight in God; and in our holy and reverent making mention of them with our Tongues. 2. In reference unto Gods Ordinances in our holy and reverent making use of them, waiting upon, & seeking after God in them. 3. In reference unto Gods Word, in our holy and reverent minding the Majesty & Authority of God therein, so as to yield ready obedience thereunto. 4. In reference unto Gods Works of Creation, in our holy and reverent Contemplation of Gods infinite Power and Wisdom, and greatness therein manifested; and in reference unto Gods works of Providence in our holy and reverent eying, following, and complying with Gods designs in all his providential Dispensations, blessing and praising him for his Mercies, submitting unto, and patiently bearing his Corrections, and any sort of Afflictions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When should we especially, holily and reverently make use of those things whereby God maketh himself known?","answer":"At all times, but especially when we are called to the duties of his immediate Worship, we should be holy and reverent in the use of these things, sanctifying the name of God in them.","segments":[{"text":"At all times, but especially when we are called to the duties of his immediate Worship, we should be holy and reverent in the use of these things, sanctifying the name of God in them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the difference between the worship of God required in this third Commandment, and that which is required in the first and second Commandments?","answer":"The first Commandment hath a respect unto the object of Gods Worship; the second Commandment hath a respect unto the means of Worship; but this third Commandment hath a respect unto the manner of Worship, requiring that it be performed with Humility, and holy Fear, with Sincerity, Fervency, and all kind of Holy Affections.","segments":[{"text":"The first Commandment hath a respect unto the object of Gods Worship; the second Commandment hath a respect unto the means of Worship; but this third Commandment hath a respect unto the manner of Worship, requiring that it be performed with Humility, and holy Fear, with Sincerity, Fervency, and all kind of Holy Affections.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":55,"title":"What is forbidden in the third Commandment?","part":null,"questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the third Commandment?","answer":"The third Commandment forbiddeth the profaning, or abusing of any thing whereby God maketh himself known.","segments":[{"text":"The third Commandment forbiddeth the profaning, or abusing of any thing whereby God maketh himself known.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How are Gods Names, Titles and Attributes profaned and abused?","answer":"Gods Name, Titles, and Attributes are profaned and abused; 1. When persons do think slightly, and irreverently of them, without any sutable affections to them, especially when their hearts are filled with despising, hatred, and aversation towards the Name of God, If I then be a Father, where is mine Honor? If I be a Master, where is my Fear, saith the Lord of Hosts unto you that despise my Name? 2. When persons speak irreverently concerning God, making mention of any of his Names, Titles, or Attributes in ordinary discourse, crying, O Lord, O God, God forgive me, God save me, and the like, without minding what they say, or having any Awe of God upon them, whilst they are speaking of him, Thine Enemies take thy Name in vain. 3. When persons do Swear by the Name of God, and that either vainly, and wickedly, mingling their ordinary Speech with hideous Oaths, priding themselves in their Invention of New Oaths, and emphatically pronouncing of them; or when persons being called to Swear lawfully before a Magistrate, or the like, they do Swear falsly, But I say unto you Swear not at all, but let your Communication be yea, yea; nay, nay, for whatsoever is more than these cometh of Evil. It shall enter into the House of him that sweareth falsly by my Name. 4. When persons do curse either themselves, or others, in the Name of the Lord, either jestingly, rashly, or maliciously, And the Philistine cursed David by his Gods. Then began he to curse and to swear, saying, I know not the man. 5. When persons Blaspheme the Name of the Lord, by speaking against any of those Names, Titles, or Attributes, whereby he hath made himself known, or by ascribing any thing unto him which is unworthy him, Whom hast thou reproached, and blasphemed? and against whom hast thou exalted thy voice, and lift up thine eyes on high, even against the holy one of Israel Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man. 6. When persons use the Name of the Lord in any Charms, Then certain of the vagabond Jews exorcists, took upon them, to call over them which had Evil Spirits, in the Name of the Lord Jesus, &c. And the man in whom the Evil Spirit was leapt upon them, and overcame them, so they fled out of the house naked and wounded.","segments":[{"text":"Gods Name, Titles, and Attributes are profaned and abused; 1. When persons do think slightly, and irreverently of them, without any sutable affections to them, especially when their hearts are filled with despising, hatred, and aversation towards the Name of God, If I then be a Father, where is mine Honor? If I be a Master, where is my Fear, saith the Lord of Hosts unto you that despise my Name?","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"2. When persons speak irreverently concerning God, making mention of any of his Names, Titles, or Attributes in ordinary discourse, crying, O Lord, O God, God forgive me, God save me, and the like, without minding what they say, or having any Awe of God upon them, whilst they are speaking of him, Thine Enemies take thy Name in vain.","proofs":["Psalm 139:20"],"refs":[{"printed":"Psalm 139:20","osis":["Ps.139.20"]}],"note":null},{"text":"3. When persons do Swear by the Name of God, and that either vainly, and wickedly, mingling their ordinary Speech with hideous Oaths, priding themselves in their Invention of New Oaths, and emphatically pronouncing of them; or when persons being called to Swear lawfully before a Magistrate, or the like, they do Swear falsly, But I say unto you Swear not at all, but let your Communication be yea, yea; nay, nay, for whatsoever is more than these cometh of Evil.","proofs":["Matthew 5:34, 37"],"refs":[{"printed":"Matthew 5:34, 37","osis":["Matt.5.34","Matt.5.37"]}],"note":null},{"text":"It shall enter into the House of him that sweareth falsly by my Name.","proofs":["Zechariah 5:4"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"note":null},{"text":"4. When persons do curse either themselves, or others, in the Name of the Lord, either jestingly, rashly, or maliciously, And the Philistine cursed David by his Gods.","proofs":["1 Samuel 17:43"],"refs":[{"printed":"1 Samuel 17:43","osis":["1Sam.17.43"]}],"note":null},{"text":"Then began he to curse and to swear, saying, I know not the man.","proofs":["Matthew 26:74"],"refs":[{"printed":"Matthew 26:74","osis":["Matt.26.74"]}],"note":null},{"text":"5. When persons Blaspheme the Name of the Lord, by speaking against any of those Names, Titles, or Attributes, whereby he hath made himself known, or by ascribing any thing unto him which is unworthy him, Whom hast thou reproached, and blasphemed? and against whom hast thou exalted thy voice, and lift up thine eyes on high, even against the holy one of Israel","proofs":["2 Kings 19:22"],"refs":[{"printed":"2 Kings 19:22","osis":["2Kgs.19.22"]}],"note":null},{"text":"Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man.","proofs":["James 1:13"],"refs":[{"printed":"James 1:13","osis":["Jas.1.13"]}],"note":null},{"text":"6. When persons use the Name of the Lord in any Charms, Then certain of the vagabond Jews exorcists, took upon them, to call over them which had Evil Spirits, in the Name of the Lord Jesus, &c. And the man in whom the Evil Spirit was leapt upon them, and overcame them, so they fled out of the house naked and wounded.","proofs":["Acts 19:13, 16"],"refs":[{"printed":"Acts 19:13, 16","osis":["Acts.19.13","Acts.19.16"]}],"note":null}],"items":[]},{"question":"How are Gods Ordinances profaned & abused?","answer":"Gods Ordinances are profaned and abused; 1. When persons are irreverent in their attendance upon them, in regard of the outward gesture of their bodies, laughing, talking, sleeping, any other way undecently behaving themselves in the time of Prayer, preaching, singing, receiving the Sacrament, or any other part of Gods Worship, Keep thy foot when thou goest to the house of God. Let all things be done decently and in order. 2. When Persons under Ordinances are slight and formal, as to the inward frame of their minds, when their minds are roving and wandring, and their hearts are dead, and dull, very unbeseeming the Majesty of God, whom in his Ordinances they wait upon, who being a Spirit, doth chiefly look to the Spiritual part of his service. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. 3. And chiefly Persons profane, and abuse Gods Ordinances, when they make a profession of Religion; and attend upon Ordinances only that they may be accounted Religious by men, without any sincere Endeavours to approve the heart unto God; making use of Religion only as a Cloak for Covetousness, or maliciousness, or Voluptuousness, Having a form of Godliness, but denying the power thereof. Woe unto you Scribes, Pharisees, Hypocrites, for ye devour Widows houses, and for a pretence, make long prayers, therefore ye shall receive the greater Damnation.","segments":[{"text":"Gods Ordinances are profaned and abused; 1. When persons are irreverent in their attendance upon them, in regard of the outward gesture of their bodies, laughing, talking, sleeping, any other way undecently behaving themselves in the time of Prayer, preaching, singing, receiving the Sacrament, or any other part of Gods Worship, Keep thy foot when thou goest to the house of God.","proofs":["Ecclesiastes 5:1"],"refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null},{"text":"Let all things be done decently and in order.","proofs":["1 Corinthians 14:40"],"refs":[{"printed":"1 Corinthians 14:40","osis":["1Cor.14.40"]}],"note":null},{"text":"2. When Persons under Ordinances are slight and formal, as to the inward frame of their minds, when their minds are roving and wandring, and their hearts are dead, and dull, very unbeseeming the Majesty of God, whom in his Ordinances they wait upon, who being a Spirit, doth chiefly look to the Spiritual part of his service. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth.","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null},{"text":"3. And chiefly Persons profane, and abuse Gods Ordinances, when they make a profession of Religion; and attend upon Ordinances only that they may be accounted Religious by men, without any sincere Endeavours to approve the heart unto God; making use of Religion only as a Cloak for Covetousness, or maliciousness, or Voluptuousness, Having a form of Godliness, but denying the power thereof.","proofs":["2 Timothy 3:5"],"refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]}],"note":null},{"text":"Woe unto you Scribes, Pharisees, Hypocrites, for ye devour Widows houses, and for a pretence, make long prayers, therefore ye shall receive the greater Damnation.","proofs":["Matthew 23:14"],"refs":[{"printed":"Matthew 23:14","osis":["Matt.23.14"]}],"note":null}],"items":[]},{"question":"How is Gods word profaned and abused?","answer":"Gods Word is profaned and abused; 1. When Persons think, or speak slightingly, especially when they pervert the Word of God, or any part thereof unto profane jests, And when this People, or Prophet shall ask thee, saying, What is the burden of the Lord: Thou shalt say, What burden? I will even forsake you, saith the Lord. And the burden of the Lord shall ye mention no more, for ye have perverted the words of the living God. 2. When Persons wrest the Word of God unto false Doctrine; perversly disputing against the sound and wholsome Doctrine therein contained, In which are some things hard to be understood which they that are unlearned, and unstable, wrest as they do also the other Scripture unto their own destruction, If any man Teach otherwise, and consent not to wholsome Words, the words of our Lord Jesus, and the Doctrine which is according to godliness. He is proud knowing nothing, but doting about questions, and strifs of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the Truth. 3. When Persons mis-apply the Word of God; the Threatnings unto the Righteous to make them sad; the promises to the wicked, to encourage them in their wicked ways, With Lies ye have made the heart of the Righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him Life.","segments":[{"text":"Gods Word is profaned and abused; 1. When Persons think, or speak slightingly, especially when they pervert the Word of God, or any part thereof unto profane jests, And when this People, or Prophet shall ask thee, saying, What is the burden of the Lord: Thou shalt say, What burden? I will even forsake you, saith the Lord. And the burden of the Lord shall ye mention no more, for ye have perverted the words of the living God.","proofs":["Jeremiah 23:33, 36"],"refs":[{"printed":"Jeremiah 23:33, 36","osis":["Jer.23.33","Jer.23.36"]}],"note":null},{"text":"2. When Persons wrest the Word of God unto false Doctrine; perversly disputing against the sound and wholsome Doctrine therein contained, In which are some things hard to be understood which they that are unlearned, and unstable, wrest as they do also the other Scripture unto their own destruction,","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null},{"text":"If any man Teach otherwise, and consent not to wholsome Words, the words of our Lord Jesus, and the Doctrine which is according to godliness. He is proud knowing nothing, but doting about questions, and strifs of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the Truth.","proofs":["1 Timothy 6:4–5"],"refs":[{"printed":"1 Timothy 6:4–5","osis":["1Tim.6.4-1Tim.6.5"]}],"note":null},{"text":"3. When Persons mis-apply the Word of God; the Threatnings unto the Righteous to make them sad; the promises to the wicked, to encourage them in their wicked ways, With Lies ye have made the heart of the Righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him Life.","proofs":["Ezekiel 13:22"],"refs":[{"printed":"Ezekiel 13:22","osis":["Ezek.13.22"]}],"note":null}],"items":[]},{"question":"How are Gods works profaned and abused?","answer":"Gods Works are profaned and abused; 1. When Persons pamper their flesh, gratifie their Lusts, and are intemperate in their use of Gods Creatures, Let us walk honestly, as in the day; not in Rioting and Drunkenness; not in Chambering & Wantonness; not in Strife and Envy; but put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfil the Lusts thereof. 2. When in prosperity, Persons are forgetful of God, unthankful for Mercies, and indulge themselves the more to sin, because of Gods patience & bounty, They were filled, and their hearts were exalted, therefore they have forgotten me. Or dispisest thou the Riches of his goodness, and forbearance; but after thy hardness, and impenitent heart, treasurest up to thy self wrath; &c. 3. When in Adversity, Persons murmur, are impatient, when they are incorrigible, and grow more hardned in their sins, Neither murmur ye as some of them murmured, and were destroyed of the Destroyer. Thou hast striken them but they have not grieved; thou hast consumed them, but they have refused to receive Correction; they have made their Faces harder than a Rock, they have refused to return.","segments":[{"text":"Gods Works are profaned and abused; 1. When Persons pamper their flesh, gratifie their Lusts, and are intemperate in their use of Gods Creatures, Let us walk honestly, as in the day; not in Rioting and Drunkenness; not in Chambering & Wantonness; not in Strife and Envy; but put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfil the Lusts thereof.","proofs":["Romans 13:13–14"],"refs":[{"printed":"Romans 13:13–14","osis":["Rom.13.13-Rom.13.14"]}],"note":null},{"text":"2. When in prosperity, Persons are forgetful of God, unthankful for Mercies, and indulge themselves the more to sin, because of Gods patience & bounty, They were filled, and their hearts were exalted, therefore they have forgotten me.","proofs":["Hosea 13:6"],"refs":[{"printed":"Hosea 13:6","osis":["Hos.13.6"]}],"note":null},{"text":"Or dispisest thou the Riches of his goodness, and forbearance; but after thy hardness, and impenitent heart, treasurest up to thy self wrath; &c.","proofs":["Romans 2:4–5"],"refs":[{"printed":"Romans 2:4–5","osis":["Rom.2.4-Rom.2.5"]}],"note":null},{"text":"3. When in Adversity, Persons murmur, are impatient, when they are incorrigible, and grow more hardned in their sins, Neither murmur ye as some of them murmured, and were destroyed of the Destroyer.","proofs":["1 Corinthians 10:10"],"refs":[{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null},{"text":"Thou hast striken them but they have not grieved; thou hast consumed them, but they have refused to receive Correction; they have made their Faces harder than a Rock, they have refused to return.","proofs":["Jeremiah 5:3"],"refs":[{"printed":"Jeremiah 5:3","osis":["Jer.5.3"]}],"note":null}],"items":[]}]}],"text":null},{"number":56,"title":"What is the Reason annexed to the third Commandment?","part":null,"questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Reason annexed to the third Commandment?","answer":"The Reason annexed to the third Commandment is; That however the breakers of this Commandment may escape punishment from men; yet the Lord our God will not suffer them to escape his Righteous Judgment.","segments":[{"text":"The Reason annexed to the third Commandment is; That however the breakers of this Commandment may escape punishment from men; yet the Lord our God will not suffer them to escape his Righteous Judgment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whence is it, that such as profane Gods Name, do escape punishment from men?","answer":"Such as profane Gods Name for the most part do escape punishment from men; 1. Because no Laws of men do, or can reach all profanations of Gods Name 2. Because such Laws as do reach Blasphemy, Perjury, Swearing, and the like grosser prophanations of Gods Name, are not executed by many in Authority, who oftentimes being prophane and wicked persons themselves, are more ready to punish them that hallow Gods Name, than those that prophane it.","segments":[{"text":"Such as profane Gods Name for the most part do escape punishment from men; 1. Because no Laws of men do, or can reach all profanations of Gods Name 2. Because such Laws as do reach Blasphemy, Perjury, Swearing, and the like grosser prophanations of Gods Name, are not executed by many in Authority, who oftentimes being prophane and wicked persons themselves, are more ready to punish them that hallow Gods Name, than those that prophane it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that such as prophane Gods Name, shall not escape Gods righteous Judgments?","answer":"Such as prophane Gods Name shall not escape Gods righteous Judgments, because God is Righteous, and he will not hold them guiltless.","segments":[{"text":"Such as prophane Gods Name shall not escape Gods righteous Judgments, because God is Righteous, and he will not hold them guiltless.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When doth the Lord punish them that prophane his Name?","answer":"1. Sometimes God doth punish them in this life, and that with dreadful temporal Plagues, If thou wilt not observe to do all these words; that thou mayst fear this glorious and fearful Name, THE LORD THY GOD; then the Lord will make thy Plagues wonderful. 2. Be sure if such escape here, they shall not escape Eternal Wrath and Vengeance hereafter, Thou treasurest up to thy self wrath against the day of wrath, and the revelation of the righteous Judgment of God.","segments":[{"text":"1. Sometimes God doth punish them in this life, and that with dreadful temporal Plagues, If thou wilt not observe to do all these words; that thou mayst fear this glorious and fearful Name, THE LORD THY GOD; then the Lord will make thy Plagues wonderful.","proofs":["Deuteronomy 28:58–59"],"refs":[{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":null},{"text":"2. Be sure if such escape here, they shall not escape Eternal Wrath and Vengeance hereafter, Thou treasurest up to thy self wrath against the day of wrath, and the revelation of the righteous Judgment of God.","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":57,"title":"Which is the fourth Commandment?","part":null,"questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fourth Commandment?","answer":"The fourth Commandment is, Remember the Sabbath day to keep it holy, six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter; thy Man-servant, nor thy Maidservant, nor thy Cattle, nor the Stranger that is within thy Gate; for in six days the Lord made Heaven and Earth, the Sea and all that in them is, wherefore the Lord blessed the Sabbath-day and hallowed it.","segments":[{"text":"The fourth Commandment is, Remember the Sabbath day to keep it holy, six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter; thy Man-servant, nor thy Maidservant, nor thy Cattle, nor the Stranger that is within thy Gate; for in six days the Lord made Heaven and Earth, the Sea and all that in them is, wherefore the Lord blessed the Sabbath-day and hallowed it.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":58,"title":"What is required in the fourth Commandment?","part":null,"questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fourth Commandment?","answer":"The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to Himself.","segments":[{"text":"The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to Himself.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the difference between the worship required in this fourth Commandment, and the worship required in the first, second, and third?","answer":"The first Commandment hath a respect unto the object of worship: The second Commandment hath a respect unto the Means of worship: The third Commandment hath a respect unto the Manner of worship: But this fourth Commandment hath a respect unto the Time of worship.","segments":[{"text":"The first Commandment hath a respect unto the object of worship: The second Commandment hath a respect unto the Means of worship: The third Commandment hath a respect unto the Manner of worship: But this fourth Commandment hath a respect unto the Time of worship.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What time for worship doth the fourth Commandment require?","answer":"The fourth Commandment doth require such set-times for worship to be kept holy unto God, which he hath appointed in his Word.","segments":[{"text":"The fourth Commandment doth require such set-times for worship to be kept holy unto God, which he hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not the Popish holy-days be observed?","answer":"The Popish holy-days ought not to be observed, because they are not appointed in the Word; and by the same reason no other Holy-days may be kept, whatsoever pretence there be of Devotion towards God, when there is no Precept or Example for such practice in the Holy Scripture.","segments":[{"text":"The Popish holy-days ought not to be observed, because they are not appointed in the Word; and by the same reason no other Holy-days may be kept, whatsoever pretence there be of Devotion towards God, when there is no Precept or Example for such practice in the Holy Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What set-time hath God appointed in his Word, to be kept holy to himself?","answer":"God hath appointed in his Word one whole day in seven to be kept a holy Sabbath to himself, Keep the Sabbath day to sanctifie it, as the Lord thy God commanded thee.","segments":[{"text":"God hath appointed in his Word one whole day in seven to be kept a holy Sabbath to himself, Keep the Sabbath day to sanctifie it, as the Lord thy God commanded thee.","proofs":["Deuteronomy 5:12"],"refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"note":null}],"items":[]},{"question":"What are we to understand by one whole day in seven, which is to be kept holy to the Lord?","answer":"By one whole day in seven, we are not to understand only the whole Artificial day, from Sun-rising to Sun setting, or from Day-break in the morning, until the Evening, or Night; but the whole Natural day consisting of twenty four hours.","segments":[{"text":"By one whole day in seven, we are not to understand only the whole Artificial day, from Sun-rising to Sun setting, or from Day-break in the morning, until the Evening, or Night; but the whole Natural day consisting of twenty four hours.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When doth this Holy-day, or Sabbath begin, in the evening before, or that morning from midnight?","answer":"In the evening before, by vertue of that word, Remember to keep holy the seventh day; we ought to begin to prepare for the Sabbath; but the Sabbath it self doth not begin until the Evening is spent, and the Midnight thereof over, and the Morning after twelve of the Clock beginneth.","segments":[{"text":"In the evening before, by vertue of that word, Remember to keep holy the seventh day; we ought to begin to prepare for the Sabbath; but the Sabbath it self doth not begin until the Evening is spent, and the Midnight thereof over, and the Morning after twelve of the Clock beginneth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not the Scripture require us to begin the Sabbath in the Evening, when it is said, Gen. 1. 5. The Evening and the Morning were the first day, and Lev. 23. 32. From Evening until Evening ye shall Celebrate your Sabbath?","answer":"It doth not follow that the Evening of the first day was before the Morning, though it be first spoken of; no more than that Shem and Ham were Elder than Japhet, because they are reckoned up in order before him, The Sons of Noah, Shem, Ham, and Japhet, and yet Japhet is called the Elder Brother; But Moses reckoning up the works of God on the first day, retires back from the Evening to the Morning, and saith, they both made up the first day. Surely in the account of all Nations, and in Scripture account too, the Morning is before the Evening, The same day at Evening, being the first day of the week, came Jesus, &c. where the Evening following this day, and not the Evening before the day, is called the Evening of the same day. 2. That place in Leviticus concerning the Celebration of the Sabbath from Evening to Evening, hath a reference only unto a Ceremonial Sabbath or day of Attonement, on the tenth day of the seventh month, where the Israelites were to afflict their Souls, but it hath not a reference unto the weekly Sabbath.","segments":[{"text":"It doth not follow that the Evening of the first day was before the Morning, though it be first spoken of; no more than that Shem and Ham were Elder than Japhet, because they are reckoned up in order before him, The Sons of Noah, Shem, Ham, and Japhet,","proofs":["Genesis 10:1"],"refs":[{"printed":"Genesis 10:1","osis":["Gen.10.1"]}],"note":null},{"text":"and yet","proofs":["Genesis 10:21"],"refs":[{"printed":"Genesis 10:21","osis":["Gen.10.21"]}],"note":null},{"text":"Japhet is called the Elder Brother; But Moses reckoning up the works of God on the first day, retires back from the Evening to the Morning, and saith, they both made up the first day. Surely in the account of all Nations, and in Scripture account too, the Morning is before the Evening, The same day at Evening, being the first day of the week, came Jesus, &c.","proofs":["John 20:19"],"refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"note":null},{"text":"where the Evening following this day, and not the Evening before the day, is called the Evening of the same day. 2. That place in Leviticus concerning the Celebration of the Sabbath from Evening to Evening, hath a reference only unto a Ceremonial Sabbath or day of Attonement, on the tenth day of the seventh month, where the Israelites were to afflict their Souls, but it hath not a reference unto the weekly Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove by the Scripture that the weekly Sabbath doth begin in the Morning?","answer":"That the Weekly Sabbath is to begin in the Morning, is evident; 1. By This is that which the Lord hath said; To morrow is the Rest of the Holy Sabbath unto the Lord. If the Sabbath had began in the Evening, Moses would have said, This Evening doth begin the rest of the Sabbath; but he saith, to morrow is the Rest of the Sabbath. 2. Most evidently it doth appear, that the Sabbath doth begin in the Morning and not in the Evening, by In the end of the Sabbath, as it began to dawn, towards the first day of the Week, came Mary Magdalen, and the other Mary, to see the Sepulchre. If the end of the Jewish Sabbath, were not in the Evening, when it began to grow dark towards the night, but when it began to dawn towards the first day of the week, which must needs be towards the Morning, and in no rational sense can be interpreted of the Evening; then the Sabbath did also begin in the Morning & not in the Evening; for the beginning and ending must needs be about the same time. But the former is evident from this place, concerning the Jewish Sabbath’s-ending; and therefore consequently concerning its beginning. 3. Further, It is also said in this place, that the first day, which is the Christian Sabbath, did begin towards the dawning, as it grew on towards light, and not as it grew on towards darkness; therefore the Christian Sabbath doth begin in the Morning. 4. Moreover, the Resurrection of Christ in commemoration of which, the Christian Sabbath is observed, was not in the Evening, but early in the Morning, Now Jesus was Risen early the first day of the Week; therefore the Sabbath is to begin in the Morning. 5. If the Sabbath did begin in the Evening before, it would end the Evening after; and it would be lawful for men to work in their callings, or to go to their recreations, on the Evening of the Sabbath, which surely will be very unsutable after the holy employments of that day.","segments":[{"text":"That the Weekly Sabbath is to begin in the Morning, is evident; 1. By This is that which the Lord hath said; To morrow is the Rest of the Holy Sabbath unto the Lord.","proofs":["Exodus 16:23"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"note":null},{"text":"If the Sabbath had began in the Evening, Moses would have said, This Evening doth begin the rest of the Sabbath; but he saith, to morrow is the Rest of the Sabbath. 2. Most evidently it doth appear, that the Sabbath doth begin in the Morning and not in the Evening, by In the end of the Sabbath, as it began to dawn, towards the first day of the Week, came Mary Magdalen, and the other Mary, to see the Sepulchre.","proofs":["Matthew 28:1"],"refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"note":null},{"text":"If the end of the Jewish Sabbath, were not in the Evening, when it began to grow dark towards the night, but when it began to dawn towards the first day of the week, which must needs be towards the Morning, and in no rational sense can be interpreted of the Evening; then the Sabbath did also begin in the Morning & not in the Evening; for the beginning and ending must needs be about the same time. But the former is evident from this place, concerning the Jewish Sabbath’s-ending; and therefore consequently concerning its beginning. 3. Further, It is also said in this place, that the first day, which is the Christian Sabbath, did begin towards the dawning, as it grew on towards light, and not as it grew on towards darkness; therefore the Christian Sabbath doth begin in the Morning. 4. Moreover, the Resurrection of Christ in commemoration of which, the Christian Sabbath is observed, was not in the Evening, but early in the Morning, Now Jesus was Risen early the first day of the Week;","proofs":["Mark 16:9"],"refs":[{"printed":"Mark 16:9","osis":["Mark.16.9"]}],"note":null},{"text":"therefore the Sabbath is to begin in the Morning. 5. If the Sabbath did begin in the Evening before, it would end the Evening after; and it would be lawful for men to work in their callings, or to go to their recreations, on the Evening of the Sabbath, which surely will be very unsutable after the holy employments of that day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this fourth Commandment concerning the keeping of the Sabbath Ceremonial or Moral?","answer":"Though the Commandments which the Lord laid upon the Israelites, for the observation of other Sabbaths, were Ceremonial and abrogated, and not to be observed by Christians; yet this fourth Commandment concerning the weekly Sabbath, was moral, and binding upon all Nations, and that throughout all Generations.","segments":[{"text":"Though the Commandments which the Lord laid upon the Israelites, for the observation of other Sabbaths, were Ceremonial and abrogated, and not to be observed by Christians; yet this fourth Commandment concerning the weekly Sabbath, was moral, and binding upon all Nations, and that throughout all Generations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the fourth Commandment was Moral, and not Ceremonial?","answer":"The Morality of the fourth Commandment doth appear; 1. From the time of the Sabbaths first Institution, which was in Paradice, in the state of Innocency, before there was any Ceremony. 2. From all the Arguments made use of to back it, which are perpetual and not Ceremonial. 3. Because it is placed in the mid’st of the Decalogue, or Ten Commandments, and all the other Nine are Moral, and therefore this too; and with the rest, it was written by God on Tables of Stone, which sheweth the perpetuity of it. 4. Because the Gentiles were required to observe this, the Stranger as well as others; but they were not under the Ceremonial Law. 5. From the Testimony of Christ, Pray that your Flight may not be in the Winter, nor on the Sabbath day. This Flight was to be at the destruction of Jerusalem, in Vespasians time, when all Ceremonies were abolished; and yet then our Saviour speaks of the Sabbath in force, which would aggravate their grief, if they should be forced to break it.","segments":[{"text":"The Morality of the fourth Commandment doth appear; 1. From the time of the Sabbaths first Institution, which was in Paradice, in the state of Innocency, before there was any Ceremony. 2. From all the Arguments made use of to back it, which are perpetual and not Ceremonial. 3. Because it is placed in the mid’st of the Decalogue, or Ten Commandments, and all the other Nine are Moral, and therefore this too; and with the rest, it was written by God on Tables of Stone, which sheweth the perpetuity of it. 4. Because the Gentiles were required to observe this, the Stranger as well as others; but they were not under the Ceremonial Law. 5. From the Testimony of Christ, Pray that your Flight may not be in the Winter, nor on the Sabbath day.","proofs":["Matthew 24:20"],"refs":[{"printed":"Matthew 24:20","osis":["Matt.24.20"]}],"note":null},{"text":"This Flight was to be at the destruction of Jerusalem, in Vespasians time, when all Ceremonies were abolished; and yet then our Saviour speaks of the Sabbath in force, which would aggravate their grief, if they should be forced to break it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":59,"title":"Which day of the Seven hath God appointed to be the Weekly Sabbath?","part":null,"questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"Which day of the Seven hath God appointed to be the Weekly Sabbath?","answer":"From the Beginning of the World, to the Resurrection of Christ, God appointed the Seventh day of the Week, to be the Weekly Sabbath; and the First day of the Week ever since to continue to the end of the World, which is the Christian Sabbath.","segments":[{"text":"From the Beginning of the World, to the Resurrection of Christ, God appointed the Seventh day of the Week, to be the Weekly Sabbath; and the First day of the Week ever since to continue to the end of the World, which is the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Seventh day of the week always to be kept as Holy, and the weekly Sabbath unto the Lord?","answer":"A Seventh day in number is always to be kept as holy, and the weekly Sabbath; the seventh part of our time being Gods due, and by vertue of this Commandment, to be separated from common use, and employed in his Worship, and more immediate service, every week; but the Seventh day in Order from the Creation, is not necessary always to be observed as a Sabbath, it being in the power of God, who appointed the Seventh, in order to alter that order at his pleasure.","segments":[{"text":"A Seventh day in number is always to be kept as holy, and the weekly Sabbath; the seventh part of our time being Gods due, and by vertue of this Commandment, to be separated from common use, and employed in his Worship, and more immediate service, every week; but the Seventh day in Order from the Creation, is not necessary always to be observed as a Sabbath, it being in the power of God, who appointed the Seventh, in order to alter that order at his pleasure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which day of the seven did God at first appoint to be the weekly Sabbath?","answer":"God did at first appoint the seventh day in order to be the weekly Sabbath; Six days shalt thou Labour, and do all which thou hast to do, but the Seventh is the Sabbath of the Lord thy God, in it thou shalt not do any Work, &c.","segments":[{"text":"God did at first appoint the seventh day in order to be the weekly Sabbath; Six days shalt thou Labour, and do all which thou hast to do, but the Seventh is the Sabbath of the Lord thy God, in it thou shalt not do any Work, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore did God appoint the Seventh day, at first, to be the weekly Sabbath?","answer":"God did at first appoint the Seventh day to be the weekly Sabbath, because it was the day of his Rest, from his works of Creation, that thereon men might Rest from their Works, and remember his: For in Six days God made Heaven and Earth, the Sea and all that in them is, and Rested on the Seventh day, &c.","segments":[{"text":"God did at first appoint the Seventh day to be the weekly Sabbath, because it was the day of his Rest, from his works of Creation, that thereon men might Rest from their Works, and remember his: For in Six days God made Heaven and Earth, the Sea and all that in them is, and Rested on the Seventh day, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When did God first appoint the Seventh day to be the Sabbath?","answer":"God did appoint the Seventh day to be the Sabbath immediatly after the first Creation, And God blessed the seventh day, and sanctified it.","segments":[{"text":"God did appoint the Seventh day to be the Sabbath immediatly after the first Creation, And God blessed the seventh day, and sanctified it.","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":null}],"items":[]},{"question":"Was the Seventh day observed as the weekly Sabbath, before God wrote the Commandment for its observation on Tables of Stone in the Mount, which he delivered unto Moses?","answer":"It is more than probable that this Seventh day was observed all along by the true Worshippers of God, as the other precepts of the Law were observed, though no mention be made thereof in the short History of the affairs of some thousand years; for Adam, who lived until the days of Methusalah, no doubt did teach his Children this precept, which he had from God in Paradice; and Methuselah who lived till the days of Shem, surely did deliver it down to Posterity all the days of the Old World; and Shem, who lived till Abrahams time, and is supposed to be Melchisedeck, in all probability, did deliver this precept successively unto him in the New World; and as Abraham with ease might, so without question he did Teach it with other Precepts to his Children, and they Teach it one to another, until the time of Moses; and Moses speaketh to the Israelites of the Sabbath to be kept holy to the Lord on the Morrow, as a thing well known unto them, and of practice amongst them, which was some time before the Lord gave the Law upon Mount Sinai.","segments":[{"text":"It is more than probable that this Seventh day was observed all along by the true Worshippers of God, as the other precepts of the Law were observed, though no mention be made thereof in the short History of the affairs of some thousand years; for Adam, who lived until the days of Methusalah, no doubt did teach his Children this precept, which he had from God in Paradice; and Methuselah who lived till the days of Shem, surely did deliver it down to Posterity all the days of the Old World; and Shem, who lived till Abrahams time, and is supposed to be Melchisedeck, in all probability, did deliver this precept successively unto him in the New World; and as Abraham with ease might, so without question he did Teach it with other Precepts to his Children, and they Teach it one to another, until the time of Moses; and Moses speaketh to the Israelites of the Sabbath to be kept holy to the Lord on the Morrow,","proofs":["Exodus 16:23"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"note":null},{"text":"as a thing well known unto them, and of practice amongst them, which was some time before the Lord gave the Law upon Mount Sinai.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long was the seventh day to be observed as the weekly Sabbath?","answer":"The Seventh day was to be observed as the weekly Sabbath, from the beginning of the World unto the Resurrection of Christ.","segments":[{"text":"The Seventh day was to be observed as the weekly Sabbath, from the beginning of the World unto the Resurrection of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What day is to be observed for the weekly Sabbath, from the Resurrection of Christ?","answer":"The first day of the week, from the Resurrection of Christ, is to be observed by Christians unto the end of the World for their weekly Sabbath.","segments":[{"text":"The first day of the week, from the Resurrection of Christ, is to be observed by Christians unto the end of the World for their weekly Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How could the Seventh-day-Sabbath be changed from the last of seven, unto the first of seven, when we do not read expresly of any repeal in the Scripture of the last of the seven?","answer":"1. It is one day of seven which God hath appointed to be the Sabbath, and in the Commandment, the Lord doth Bless and Hallow, not the Seventh day, but the Sabbath day, which might be on another seventh day in order, if God should so please. 2. It is but one day in seven, which God hath appointed to be the weekly Sabbath, God having both allowed, and appointed the other six days of the week for our Labour. 3. God having substituted, or appointed another Day for to be a holy Sabbath; this substitution of another, doth vertually include in it a repeal of the old Sabbath, that is in reference unto the time of its Observation.","segments":[{"text":"1. It is one day of seven which God hath appointed to be the Sabbath, and in the Commandment, the Lord doth Bless and Hallow, not the Seventh day, but the Sabbath day, which might be on another seventh day in order, if God should so please. 2. It is but one day in seven, which God hath appointed to be the weekly Sabbath, God having both allowed, and appointed the other six days of the week for our Labour. 3. God having substituted, or appointed another Day for to be a holy Sabbath; this substitution of another, doth vertually include in it a repeal of the old Sabbath, that is in reference unto the time of its Observation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that the first day of the week is appointed by God, to be the weekly Sabbath?","answer":"1. There is a like reason for the appointment of the First day, as there was for the Seventh; the reason of Gods appointing the Seventh day, was his Resting from his Works of Creation; and there is a like reason for appointing the First day, which was the day of Christs Resurrection, namely the Son of Gods resting from his suffering works about Mans Redemption, into which Rest he, is said to enter, and which we are more neerly concerned to remember, For he that is entred into his Rest, hath ceased from his own Works, as God did from His. 2. The Lord Jesus hath put his Name upon the first day of the week, I was in the Spirit on the LORDS DAY. There is reason to believe, that the Lords Day here spoken of, was the First day of the week, because it is a certain determinate Day, and it is spoken of as a Day which was well known amongst Christians by that Name; and the First day of the week being the day of the Lords Resurrection, and wherein Christians did use to Assemble themselves together upon, had the only reason for such Denomination. There is also reason to believe that the Lord did put his own Name upon this Day, because none had authority to put his Name upon any day but Himself, and the Apostle calling it the Lords Day, by the Inspiration of the Spirit; no doubt but it was the Lords will it should be so called, and by consequence it was his will that this day should be Used and Observed, as a Holy-day unto Himself. As the second Sacrament is called the Lords Supper, because it was appointed by the Lord; so the First day of the week is called the Lords Day, because it is appointed by the Lord; and this Day being appointed, no other is to be observed now as the Christian Sabbath. 3. The appointment of the First day of the week to be the Sabbath, may be inferred from Now as concerning the Collection for the Saints, as I have given order unto the Churches of Galatia, even so do ye: Upon the First day of the week, let every one of you lay by him in store, as the Lord hath prospered him. The Apostle having given order from the Lord, to the Churches of Galatia, and of Corinth, and by consequence the other Churches of the Gentiles, for Collections on the First day of the week, as God had prospered them on other days; we may infer, this being a Sabbath-day work, that he had also from the Lord, given order for the Observation of this First day, as the weekly Sabbath. 4. We read of the Disciples being Assembled together on the First day of the week, and that Jesus then came amongst them, and that eight days after they met again, which was another First day, and Jesus came to them, Moreover that it was the practice of Christs Disciples, to meet together to worship the Lord, to hear the Word, and break Bread, or receive the Sacrament of the Lords Supper, on the First day of the week, And upon the First day of the week when the Disciples were come together to break Bread, Paul Preached unto them, &c. Paul had been with them seven days, as and yet we read of no solemn Meeting, but on the First day of the week, the last of the seven wherein he abode with them. It was not on the old Sabbath, the last day of the week, that the solemn Assembly for Worship was held; but the First day, which had it not been the Sabbath of new Appointment, and of necessary Observation to Christians, would have been most inconvenient for Paul to have spent in Religious Exercises until Midnight, when the next morning he was to take his Journey: All which being considered together, with the Practice of Christians from the Apostles days, it may be evident unto them that desire not to cavil; that the First day of the week, is appointed by the Lord, to be the Christian Sabbath.","segments":[{"text":"1. There is a like reason for the appointment of the First day, as there was for the Seventh; the reason of Gods appointing the Seventh day, was his Resting from his Works of Creation; and there is a like reason for appointing the First day, which was the day of Christs Resurrection, namely the Son of Gods resting from his suffering works about Mans Redemption, into which Rest he, is said to enter, and which we are more neerly concerned to remember, For he that is entred into his Rest, hath ceased from his own Works, as God did from His.","proofs":["Hebrews 4:10"],"refs":[{"printed":"Hebrews 4:10","osis":["Heb.4.10"]}],"note":null},{"text":"2. The Lord Jesus hath put his Name upon the first day of the week, I was in the Spirit on the LORDS DAY.","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"There is reason to believe, that the Lords Day here spoken of, was the First day of the week, because it is a certain determinate Day, and it is spoken of as a Day which was well known amongst Christians by that Name; and the First day of the week being the day of the Lords Resurrection, and wherein Christians did use to Assemble themselves together upon, had the only reason for such Denomination. There is also reason to believe that the Lord did put his own Name upon this Day, because none had authority to put his Name upon any day but Himself, and the Apostle calling it the Lords Day, by the Inspiration of the Spirit; no doubt but it was the Lords will it should be so called, and by consequence it was his will that this day should be Used and Observed, as a Holy-day unto Himself. As the second Sacrament is called the Lords Supper, because it was appointed by the Lord; so the First day of the week is called the Lords Day, because it is appointed by the Lord; and this Day being appointed, no other is to be observed now as the Christian Sabbath. 3. The appointment of the First day of the week to be the Sabbath, may be inferred from Now as concerning the Collection for the Saints, as I have given order unto the Churches of Galatia, even so do ye: Upon the First day of the week, let every one of you lay by him in store, as the Lord hath prospered him.","proofs":["1 Corinthians 16:1–2"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"note":null},{"text":"The Apostle having given order from the Lord, to the Churches of Galatia, and of Corinth, and by consequence the other Churches of the Gentiles, for Collections on the First day of the week, as God had prospered them on other days; we may infer, this being a Sabbath-day work, that he had also from the Lord, given order for the Observation of this First day, as the weekly Sabbath. 4. We read of the Disciples being Assembled together on the First day of the week, and that Jesus then came amongst them,","proofs":["John 20:19"],"refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"note":null},{"text":"and that eight days after they met again, which was another First day, and Jesus came to them,","proofs":["John 20:26"],"refs":[{"printed":"John 20:26","osis":["John.20.26"]}],"note":null},{"text":"Moreover that it was the practice of Christs Disciples, to meet together to worship the Lord, to hear the Word, and break Bread, or receive the Sacrament of the Lords Supper, on the First day of the week, And upon the First day of the week when the Disciples were come together to break Bread, Paul Preached unto them, &c.","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"Paul had been with them seven days, as","proofs":["Acts 20:6"],"refs":[{"printed":"Acts 20:6","osis":["Acts.20.6"]}],"note":null},{"text":"and yet we read of no solemn Meeting, but on the First day of the week, the last of the seven wherein he abode with them. It was not on the old Sabbath, the last day of the week, that the solemn Assembly for Worship was held; but the First day, which had it not been the Sabbath of new Appointment, and of necessary Observation to Christians, would have been most inconvenient for Paul to have spent in Religious Exercises until Midnight, when the next morning he was to take his Journey: All which being considered together, with the Practice of Christians from the Apostles days, it may be evident unto them that desire not to cavil; that the First day of the week, is appointed by the Lord, to be the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":60,"title":"How is the Sabbath to be Sanctified?","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Sabbath to be Sanctified?","answer":"The Sabbath is to be Sanctified by an holy Resting all that day, even from such worldly imployments and recreations as are lawful on other days, and spending the whole time in the publick and private exercises of Gods worship; except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The Sabbath is to be Sanctified by an holy Resting all that day, even from such worldly imployments and recreations as are lawful on other days, and spending the whole time in the publick and private exercises of Gods worship; except so much as is to be taken up in the works of necessity and mercy.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it to sanctifie the Sabbath?","answer":"The Sabbath is Sanctified by God, in his appointing it to be holy; the Sabbath is Sanctified by man in his observing and keeping it as holy; Remember the Sabbath day to keep it holy.","segments":[{"text":"The Sabbath is Sanctified by God, in his appointing it to be holy; the Sabbath is Sanctified by man in his observing and keeping it as holy; Remember the Sabbath day to keep it holy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we to observe and keep the Sabbath as holy?","answer":"We are to observe and keep the Sabbath as holy, partly by a holy Resting, partly in holy Exercises on that day.","segments":[{"text":"We are to observe and keep the Sabbath as holy, partly by a holy Resting, partly in holy Exercises on that day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we to rest from on the Sabbath day?","answer":"We are on the Sabbath day to rest not only from these things which are in themselves sinful, which we are bound to rest from on every day of the week; but also we are to rest from these worldly employments and recreations, which on the other Six days of the week are lawful, and our duty. Six days shalt thou labour, and do all thy Work; but the Seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any Work, &c.","segments":[{"text":"We are on the Sabbath day to rest not only from these things which are in themselves sinful, which we are bound to rest from on every day of the week; but also we are to rest from these worldly employments and recreations, which on the other Six days of the week are lawful, and our duty. Six days shalt thou labour, and do all thy Work; but the Seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any Work, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not such works be done in our particular Callings, on the Sabbath day, as cannot so seasonably and advantageously be done on the other days of the week?","answer":"There are some works in our particular Callings which may seem to be most seasonable and advantageous on the Sabbath day, and yet it is our duty to rest from them, and wholly to forbear them, such as, 1. Killing of Beasts on the Sabbath, to prepare meat for the Munday Market. 2. Plowing, Sowing, gathering in Corn, making Hay while the Sun shines, and the Weather best serveth on the Sabbath day. 3. Selling of Fruit, or any other Wares on the Sabbath day, when there may be most custome for them. 4. Selling or buying of Fish on the Sabbath, which in hot weather might stink if kept until the Munday. These and the like worldly employments we are to forbear, by vertue of this Commandment, they being our own works; and whatever loss we may seem to sustain by such forbearance, be sure it is not comparable unto the loss of Gods favour, and the wounding of our Conscience, and the loss of our Souls for ever, which will be the fruit of living in the breach of Gods Law. And if such works as these must be forborn on the Sabbath, much more such works of our Calling, as may be done on the week day as well as on the Sabbath, In those days saw I in Judah, some treading Wine-presses on the Sabbath, and bringing in Sheaves, and lading Asses; as also Wine, Grapes, and Figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day; and I testified against them in the day wherein they sold Victuals. There dwelt men in Tyre also therein, which brought Fish, and all manner of Ware, and sold, on the Sabbath, unto the Children of Judah, and in Jerusalem. Then I contended with the Nobles of Judah, and said unto them, what evil thing is this that ye do, and profane the Sabbath day? Did not your Fathers thus? and did not our God bring all this evil upon us, and upon this City? Yet ye bring more wrath upon Israel by profaning the Sabbath.","segments":[{"text":"There are some works in our particular Callings which may seem to be most seasonable and advantageous on the Sabbath day, and yet it is our duty to rest from them, and wholly to forbear them, such as, 1. Killing of Beasts on the Sabbath, to prepare meat for the Munday Market. 2. Plowing, Sowing, gathering in Corn, making Hay while the Sun shines, and the Weather best serveth on the Sabbath day. 3. Selling of Fruit, or any other Wares on the Sabbath day, when there may be most custome for them. 4. Selling or buying of Fish on the Sabbath, which in hot weather might stink if kept until the Munday. These and the like worldly employments we are to forbear, by vertue of this Commandment, they being our own works; and whatever loss we may seem to sustain by such forbearance, be sure it is not comparable unto the loss of Gods favour, and the wounding of our Conscience, and the loss of our Souls for ever, which will be the fruit of living in the breach of Gods Law. And if such works as these must be forborn on the Sabbath, much more such works of our Calling, as may be done on the week day as well as on the Sabbath, In those days saw I in Judah, some treading Wine-presses on the Sabbath, and bringing in Sheaves, and lading Asses; as also Wine, Grapes, and Figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day; and I testified against them in the day wherein they sold Victuals. There dwelt men in Tyre also therein, which brought Fish, and all manner of Ware, and sold, on the Sabbath, unto the Children of Judah, and in Jerusalem. Then I contended with the Nobles of Judah, and said unto them, what evil thing is this that ye do, and profane the Sabbath day? Did not your Fathers thus? and did not our God bring all this evil upon us, and upon this City? Yet ye bring more wrath upon Israel by profaning the Sabbath.","proofs":["Nehemiah 13:15–18"],"refs":[{"printed":"Nehemiah 13:15–18","osis":["Neh.13.15-Neh.13.18"]}],"note":null}],"items":[]},{"question":"May we not lawfully Recreate our selves upon the Sabbath day, especially since the day is appointed to be a day of rest from our toiling labour in the week?","answer":"1. We may and ought to recreate our minds on the Sabbath day in the worship of God, we being bound to call and make in this respect the Sabbath our delight. 2. But we ought to forbear recreating our minds with Carnal delight, either by words or deeds, which we may do on other days; and much more we ought to forbear recreating our bodies by sports and pastimes, though after the publick exercise of Gods worship be over, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him; not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Father; for the mouth of the Lord hath spoken it.","segments":[{"text":"1. We may and ought to recreate our minds on the Sabbath day in the worship of God, we being bound to call and make in this respect the Sabbath our delight. 2. But we ought to forbear recreating our minds with Carnal delight, either by words or deeds, which we may do on other days; and much more we ought to forbear recreating our bodies by sports and pastimes, though after the publick exercise of Gods worship be over, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him; not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Father; for the mouth of the Lord hath spoken it.","proofs":["Isaiah 58:13–14"],"refs":[{"printed":"Isaiah 58:13–14","osis":["Isa.58.13-Isa.58.14"]}],"note":null}],"items":[]},{"question":"Though Masters and Governours of Families are bound themselves to Rest upon the Sabbath day, yet may they not command their Children and Servants to work, or permit them to play and take their recreation?","answer":"Indeed the Commandment is principally directed to Masters and Governours of Families; but withal, so as it doth enjoyn them to do what in them lieth, to hinder their Children and Servants from the profanation of the day by servile working, or bodily recreations, and to put them upon the observation of this day of Rest. In it thou shalt not do any work; thou, nor thy Son, nor thy Daughter. nor thy Man-servant, nor thy Maid-servant, &c.","segments":[{"text":"Indeed the Commandment is principally directed to Masters and Governours of Families; but withal, so as it doth enjoyn them to do what in them lieth, to hinder their Children and Servants from the profanation of the day by servile working, or bodily recreations, and to put them upon the observation of this day of Rest. In it thou shalt not do any work; thou, nor thy Son, nor thy Daughter. nor thy Man-servant, nor thy Maid-servant, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not Children or Servants lawfully work or play upon the Sabbath day, if they be commanded hereunto by their Parents or Masters?","answer":"Though it be the sin of the Parents or Masters to command their Children or Servants to work, or any other way to break the Sabbath; yet it is the duty of Children and Servants to disobey them, whatever temporal loss they sustain by it; they being bound to obey the God of Heaven, rather than any man upon the Earth.","segments":[{"text":"Though it be the sin of the Parents or Masters to command their Children or Servants to work, or any other way to break the Sabbath; yet it is the duty of Children and Servants to disobey them, whatever temporal loss they sustain by it; they being bound to obey the God of Heaven, rather than any man upon the Earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it Lawful to dress Meat on the Sabbath day?","answer":"Although it was the will of the Lord that the Children of Israel should neither gather nor dress the Manna that fell from Heaven on the Sabbath day, there being so much servile work to be done about it, before it was fit to be eaten, namely, the grinding of it in the Mills, or beating it in Mortars, and then baking it, which servile work is still unlawful, unless in cases of great necessity; and although fires were forbidden to be kindled in all their Habitations, that is to forbare worldly imployments; (as the works forbidden in the former verse were, and this instance is a special of the general:) yet the Scripture doth no where forbid the dressing Meat at all for ordinary food, nor the kindling of fires for such use; but the Lawfulness of dressing Meat may be collected from the Scripture, in as much as our Saviour himself was present at a Feast on the Sabbath day, where no doubt Meat was dressed for so many Guests as were there bidden; and when we are allowed to provide Food for our Cattel on the Sabbath, surely we may lawfully dress Meat for our selves.","segments":[{"text":"Although it was the will of the Lord that the Children of Israel should neither gather nor dress the Manna that fell from Heaven on the Sabbath day, there being so much servile work to be done about it, before it was fit to be eaten, namely, the grinding of it in the Mills, or beating it in Mortars, and then baking it, which servile work is still unlawful, unless in cases of great necessity; and although fires were forbidden to be kindled in all their Habitations,","proofs":["Exodus 35:3"],"refs":[{"printed":"Exodus 35:3","osis":["Exod.35.3"]}],"note":null},{"text":"that is to forbare worldly imployments; (as the works forbidden in the former verse were, and this instance is a special of the general:) yet the Scripture doth no where forbid the dressing Meat at all for ordinary food, nor the kindling of fires for such use; but the Lawfulness of dressing Meat may be collected from the Scripture, in as much as our Saviour himself was present at a Feast on the Sabbath day,","proofs":["Luke 14:1"],"refs":[{"printed":"Luke 14:1","osis":["Luke.14.1"]}],"note":null},{"text":"where no doubt Meat was dressed for so many Guests as were there bidden; and when we are allowed to provide Food for our Cattel on the Sabbath, surely we may lawfully dress Meat for our selves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What works doth God allow us to do on the Sabbath day, besides those which he doth principally command us?","answer":"The works which God doth allow us to do on the Sabbath day, besides what he doth principally command us, are works of necessity and mercy; such as eating, drinking, defending our selves from Enemies, quenching the fire of Houses, visiting the Sick, relieving the Poor, feeding Cattel, and the like, in all which employments we ought not to have a reference chiefly to our selves, or any temporal advantage, but to be as spiritual as may be in them, At that time Jesus went on the Sabbath day through the Corn, and his Disciples were an hungred, and began to pluck the ears of Corn and to eat; But when the Pharisees saw it, they said unto him, Behold thy Disciples do that which is not lawful to do upon the Sabbath day: But he said unto them, have ye not read what David did, &c. and If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless. And They said unto him, Is it lawful to heal on the Sabbath day? And he said unto them, What man shall there be among you that shall have one sheep, and if it shall fall into a pit in the Sabbath day, will he not lay hold on it, and lift it out! How much more then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath days. And the Ruler of the Synagogue answered with indignation, because that Jesus had healed on the Sabbath day. The Lord then answered him and said, Thou Hypocrite, doth not each one of you on the Sabbath day, loose his Ox, or his Ass from the Stall, and lead him away to watering; and ought not this Woman being a Daughter of Abraham, whom Sathan hath bound loe these eighteen years, be loosed from this bond on the Sabbath day?","segments":[{"text":"The works which God doth allow us to do on the Sabbath day, besides what he doth principally command us, are works of necessity and mercy; such as eating, drinking, defending our selves from Enemies, quenching the fire of Houses, visiting the Sick, relieving the Poor, feeding Cattel, and the like, in all which employments we ought not to have a reference chiefly to our selves, or any temporal advantage, but to be as spiritual as may be in them, At that time Jesus went on the Sabbath day through the Corn, and his Disciples were an hungred, and began to pluck the ears of Corn and to eat; But when the Pharisees saw it, they said unto him, Behold thy Disciples do that which is not lawful to do upon the Sabbath day: But he said unto them, have ye not read what David did, &c.","proofs":["Matthew 12:1–3"],"refs":[{"printed":"Matthew 12:1–3","osis":["Matt.12.1-Matt.12.3"]}],"note":null},{"text":"and If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless.","proofs":["Matthew 12:7"],"refs":[{"printed":"Matthew 12:7","osis":["Matt.12.7"]}],"note":null},{"text":"And They said unto him, Is it lawful to heal on the Sabbath day? And he said unto them, What man shall there be among you that shall have one sheep, and if it shall fall into a pit in the Sabbath day, will he not lay hold on it, and lift it out! How much more then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath days.","proofs":["Matthew 12:10–12"],"refs":[{"printed":"Matthew 12:10–12","osis":["Matt.12.10-Matt.12.12"]}],"note":null},{"text":"And the Ruler of the Synagogue answered with indignation, because that Jesus had healed on the Sabbath day. The Lord then answered him and said, Thou Hypocrite, doth not each one of you on the Sabbath day, loose his Ox, or his Ass from the Stall, and lead him away to watering; and ought not this Woman being a Daughter of Abraham, whom Sathan hath bound loe these eighteen years, be loosed from this bond on the Sabbath day?","proofs":["Luke 13:14–16"],"refs":[{"printed":"Luke 13:14–16","osis":["Luke.13.14-Luke.13.16"]}],"note":null}],"items":[]},{"question":"What are the holy exercises, or the works which we are principally commanded to do on the Sabbath day?","answer":"The holy exercises which we are to be employed in, or the works which we are principally commanded to do on the Sabbath day, are the publick and private Exercises especially the publick Exercises of Gods Worship such as hearing the Word, Prayer, receiving the Sacrament, Singing of Psalms in the Publick Assemblies of Gods people, And it shall come to pass that from one Sabbath unto another, shall all Flesh come to Worship before me saith the Lord, And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. And upon the First day of the Week, when the Disciples came together to break bread Paul Preached unto them. A Psalm or Song for the Sabbath day.","segments":[{"text":"The holy exercises which we are to be employed in, or the works which we are principally commanded to do on the Sabbath day, are the publick and private Exercises especially the publick Exercises of Gods Worship such as hearing the Word, Prayer, receiving the Sacrament, Singing of Psalms in the Publick Assemblies of Gods people, And it shall come to pass that from one Sabbath unto another, shall all Flesh come to Worship before me saith the Lord,","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null},{"text":"And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read.","proofs":["Luke 4:16"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]}],"note":null},{"text":"And upon the First day of the Week, when the Disciples came together to break bread Paul Preached unto them.","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"A Psalm or Song for the Sabbath day.","proofs":["Psalm 92:title"],"refs":[{"printed":"Psalm 92:title","osis":["Ps.92"]}],"note":null}],"items":[]},{"question":"How are we to perform these publick Exercises of Gods Worship on the Sabbath day?","answer":"We are to perform these publick Exercises of Gods Worship on the Sabbath day; 1. With Sincerity, having a single respect unto the Honour and Glory of God, whose day the Sabbath is, If thou call the Sabbath Holy of the Lord honourable, and shall honour him. 2. With Reverence, and that both of body and mind, Keep thy foot when thou goest into the House of God. To this man will I look, even to him that is poor, and of contrite spirit, and trembleth at my Word. 3. With Diligence, and Attention, And on the Sabbath day we went out of the City by a River side, where Prayer was wont to be made; And Lydia which worshipped God, heard us, whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 4. With Love and Fervor of Spirit, Fervent in Spirit, serving the Lord. 5. With Delight and Joy, If thou call the Sabbath a delight.","segments":[{"text":"We are to perform these publick Exercises of Gods Worship on the Sabbath day; 1. With Sincerity, having a single respect unto the Honour and Glory of God, whose day the Sabbath is, If thou call the Sabbath Holy of the Lord honourable, and shall honour him.","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null},{"text":"2. With Reverence, and that both of body and mind, Keep thy foot when thou goest into the House of God.","proofs":["Ecclesiastes 5:1"],"refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null},{"text":"To this man will I look, even to him that is poor, and of contrite spirit, and trembleth at my Word.","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"3. With Diligence, and Attention, And on the Sabbath day we went out of the City by a River side, where Prayer was wont to be made; And Lydia which worshipped God, heard us, whose heart the Lord opened, that she attended unto the things which were spoken of Paul.","proofs":["Acts 16:13–14"],"refs":[{"printed":"Acts 16:13–14","osis":["Acts.16.13-Acts.16.14"]}],"note":null},{"text":"4. With Love and Fervor of Spirit, Fervent in Spirit, serving the Lord.","proofs":["Romans 12:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"note":null},{"text":"5. With Delight and Joy, If thou call the Sabbath a delight.","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"What are we to do by way of preparation for the publick Exercises of Gods Worship on the Sabbath day?","answer":"By way of Preparation for the publick Exercise of Gods Worship on the Sabbath day, we are, 1. To remember before the day come, to keep it holy, so as to finish our worldly business and employments on the week days, and timely to break off from them on the Saturday Evening, and to take pains to get our hearts in a readiness for the holy duties of the Sabbath. 2. In the Morning of the Sabbath, we must begin the day with God, in holy Meditation, upon the works of Gods Creation, and especially upon the works of Redemption, which were compleated by Christs, Resurrection upon this day; we must read the Scriptures, and some other good books, as we have time, for the better fitting us for more publick and solemn worship; especially we must pray in secret, and in our Families for Gods presence in his Ordinances, and that God would assist his Ministers, who are his mouth to us, and ours to him; and that he would assist us in a sincere and hearty performance of publick duties, that we may attain more knowledg, experience, and mortification, further degrees of Grace, and more communion with God.","segments":[{"text":"By way of Preparation for the publick Exercise of Gods Worship on the Sabbath day, we are, 1. To remember before the day come, to keep it holy, so as to finish our worldly business and employments on the week days, and timely to break off from them on the Saturday Evening, and to take pains to get our hearts in a readiness for the holy duties of the Sabbath. 2. In the Morning of the Sabbath, we must begin the day with God, in holy Meditation, upon the works of Gods Creation, and especially upon the works of Redemption, which were compleated by Christs, Resurrection upon this day; we must read the Scriptures, and some other good books, as we have time, for the better fitting us for more publick and solemn worship; especially we must pray in secret, and in our Families for Gods presence in his Ordinances, and that God would assist his Ministers, who are his mouth to us, and ours to him; and that he would assist us in a sincere and hearty performance of publick duties, that we may attain more knowledg, experience, and mortification, further degrees of Grace, and more communion with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we to do on the Sabbath day, after publick exercises of Gods worship are over?","answer":"After the publick Exercises of Gods worship are over, the work of the Sabbath is not over; but we must retire to our Families (not seek our pleasure in the Fields, or in vain company) and there repeat over what we have heard; Catechise and instruct Children and Servants, sing Psalms, Pray with our Families; and whilst we moderatly make use of any Creature refreshment, we must discourse of the things of God; we ought also to take time in the Evening, to retire into secret, and there examine our selves, as to the carriage of our hearts before God in the day; labour in Meditation, to get the Word wrought more throughly upon our hearts; we must also endeavour to pour out our hearts before God in secret Prayer, humbly confessing sin, earnestly and believingly requesting pardon, and further supplies of grace; and thankfully praising God for all his mercies, especially for his Son Jesus Christ, and the Gospel Priviledges which we have in and by him; in such variety of holy Exercises we may spend the whole Sabbath which we should make as long as we can, and when the day is at an end, we should long for the Sabbath in Heaven, which will never have an end.","segments":[{"text":"After the publick Exercises of Gods worship are over, the work of the Sabbath is not over; but we must retire to our Families (not seek our pleasure in the Fields, or in vain company) and there repeat over what we have heard; Catechise and instruct Children and Servants, sing Psalms, Pray with our Families; and whilst we moderatly make use of any Creature refreshment, we must discourse of the things of God; we ought also to take time in the Evening, to retire into secret, and there examine our selves, as to the carriage of our hearts before God in the day; labour in Meditation, to get the Word wrought more throughly upon our hearts; we must also endeavour to pour out our hearts before God in secret Prayer, humbly confessing sin, earnestly and believingly requesting pardon, and further supplies of grace; and thankfully praising God for all his mercies, especially for his Son Jesus Christ, and the Gospel Priviledges which we have in and by him; in such variety of holy Exercises we may spend the whole Sabbath which we should make as long as we can, and when the day is at an end, we should long for the Sabbath in Heaven, which will never have an end.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":61,"title":"What are the Sins forbidden in the fourth Commandment?","part":null,"questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Sins forbidden in the fourth Commandment?","answer":"The fourth Commandment forbiddeth the omission, or careless performance of the duties required, and the profaning the day by Idleness, or doing that which is in it self Sinful; or by unnecessary thoughts, words, or works, about our worldly Employments or Recreations.","segments":[{"text":"The fourth Commandment forbiddeth the omission, or careless performance of the duties required, and the profaning the day by Idleness, or doing that which is in it self Sinful; or by unnecessary thoughts, words, or works, about our worldly Employments or Recreations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What sort of Sins are forbidden in the fourth Commandment?","answer":"The sins forbidden in the fourth Commandment, they are either sins of omission, or sins of commission.","segments":[{"text":"The sins forbidden in the fourth Commandment, they are either sins of omission, or sins of commission.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sins of omission are forbidden?","answer":"The sins of omission forbidden in the fourth Commandment, are 1. The omission of the duties of the Sabbath themselves, such as neglecting works of necessity or mercy, when called to them; but especially neglecting the publick or private Exercises of God’s Worship, and that either in whole, or in part; when we forsake the Assemblies of Gods people, or omit worshipping God in our Families; or praying and seeking God in secret upon this day. 2. The omission of the careful performance of the duties of the Sabbath, when we are hypocritical, dull, dead, full of distractions, weariness, unwatchful, sleepy, and attend upon Ordinances without any heart or life; and the Sabbath day is the most burdensome of all other days in the week unto us, Yee Hypocrites, well did Isaias Prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me, Saying, when will the New Moon be gone, that we may sell Corn, and the Sabbath that we may set forth wheat? Yee said also what a weariness is it? and ye have snuffed at it saith the Lord of Hosts; and ye have brought that which is torn, and the Lame and the Sick; thus you brought an offering, should I accept this at your hands?","segments":[{"text":"The sins of omission forbidden in the fourth Commandment, are 1. The omission of the duties of the Sabbath themselves, such as neglecting works of necessity or mercy, when called to them; but especially neglecting the publick or private Exercises of God’s Worship, and that either in whole, or in part; when we forsake the Assemblies of Gods people, or omit worshipping God in our Families; or praying and seeking God in secret upon this day. 2. The omission of the careful performance of the duties of the Sabbath, when we are hypocritical, dull, dead, full of distractions, weariness, unwatchful, sleepy, and attend upon Ordinances without any heart or life; and the Sabbath day is the most burdensome of all other days in the week unto us, Yee Hypocrites, well did Isaias Prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me,","proofs":["Matthew 15:7–8"],"refs":[{"printed":"Matthew 15:7–8","osis":["Matt.15.7-Matt.15.8"]}],"note":null},{"text":"Saying, when will the New Moon be gone, that we may sell Corn, and the Sabbath that we may set forth wheat?","proofs":["Amos 8:5"],"refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"note":null},{"text":"Yee said also what a weariness is it? and ye have snuffed at it saith the Lord of Hosts; and ye have brought that which is torn, and the Lame and the Sick; thus you brought an offering, should I accept this at your hands?","proofs":["Malachi 1:13"],"refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null}],"items":[]},{"question":"What sins of Commission are forbidden in this fourth Commandment?","answer":"The sins of Commission forbidden in this fourth Commandment, are the Profaning the Sabbath day, by 1. Idleness, when we spend the day, either in whole, or in part idly; neither working in our Callings, nor imploying our selves in the duties of Gods Worship, but loiter away that precious time in our Houses or the Fields; either in vain and idle thoughts, or in vain and idle discourse, or the like. 2. By doing that which is in it self more grosly sinful, as if instead of going into the House of God to worship, we should go to the Tavern, or Alehouse on the Sabbath day, and be Drunk; or go to a base house, or in any house be Wanton and Unclean; or if on the Sabbath day, instead of Hallowing and Praising God’s Name, and Praying to him, we should swear by his Name in our ordinary discourse, or take his Name in vain; if instead of worshipping God with his people, we should persecute Gods people for worshipping him, or rail at them, or scoff and deride them, because of the holiness which is in them. 3. By unnecessary thoughts and contrivances about worldly affairs; unnecessary words and discourses about earthly employments, unnecessary works in our particular Callings, or by Carnal pleasures and recreations which are lawful on other days; thus thinking our own thoughts, speaking our own words, doing our own works, and, finding our own pleasures forbidden, Nor doing thine own ways, nor finding thine own pleasures, nor speaking thine own words.","segments":[{"text":"The sins of Commission forbidden in this fourth Commandment, are the Profaning the Sabbath day, by 1. Idleness, when we spend the day, either in whole, or in part idly; neither working in our Callings, nor imploying our selves in the duties of Gods Worship, but loiter away that precious time in our Houses or the Fields; either in vain and idle thoughts, or in vain and idle discourse, or the like. 2. By doing that which is in it self more grosly sinful, as if instead of going into the House of God to worship, we should go to the Tavern, or Alehouse on the Sabbath day, and be Drunk; or go to a base house, or in any house be Wanton and Unclean; or if on the Sabbath day, instead of Hallowing and Praising God’s Name, and Praying to him, we should swear by his Name in our ordinary discourse, or take his Name in vain; if instead of worshipping God with his people, we should persecute Gods people for worshipping him, or rail at them, or scoff and deride them, because of the holiness which is in them. 3. By unnecessary thoughts and contrivances about worldly affairs; unnecessary words and discourses about earthly employments, unnecessary works in our particular Callings, or by Carnal pleasures and recreations which are lawful on other days; thus thinking our own thoughts, speaking our own words, doing our own works, and, finding our own pleasures forbidden, Nor doing thine own ways, nor finding thine own pleasures, nor speaking thine own words.","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":62,"title":"What are the reasons annexed unto the Fourth Commandment?","part":null,"questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"What are the reasons annexed unto the Fourth Commandment?","answer":"The reasons annexed unto the Fourth Commandment, are Gods allowing us six Day of the Week for our own employment, his challenging a special property in the Seventh, his own example, and his blessing the Sabbath day.","segments":[{"text":"The reasons annexed unto the Fourth Commandment, are Gods allowing us six Day of the Week for our own employment, his challenging a special property in the Seventh, his own example, and his blessing the Sabbath day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many Reasons are there annexed unto the Fourth Commandment?","answer":"There are four Reasons annexed unto the fourth Commandment, the more effectually to induce and perswade us unto the strict observation of the Sabbath day.","segments":[{"text":"There are four Reasons annexed unto the fourth Commandment, the more effectually to induce and perswade us unto the strict observation of the Sabbath day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first reason?","answer":"The first Reason annexed unto the fourth Commandment, is Gods allowing us six days for our own employment, when he might have taken more time for himself, he hath taken but one day in seven, and alloweth us the other six, which is sufficient for the works of our particular Callings, and any kind of needful Recreations. Six days shall thou labour and do all which thou hast to do.","segments":[{"text":"The first Reason annexed unto the fourth Commandment, is Gods allowing us six days for our own employment, when he might have taken more time for himself, he hath taken but one day in seven, and alloweth us the other six, which is sufficient for the works of our particular Callings, and any kind of needful Recreations. Six days shall thou labour and do all which thou hast to do.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second Reason?","answer":"The second Reason, annexed unto the fourth Commandment, is God challenging a special property in the seventh day; the Seventh day or Sabbath, being the Lords which he hath sanctified and set apart from common use, to be imployed in his Worship, it is Theft and Sacriledge to alienate this day in whole or in part to our own use from any further than he doth give us allowance. But the seventh day is the Sabbath of the Lord thy God.","segments":[{"text":"The second Reason, annexed unto the fourth Commandment, is God challenging a special property in the seventh day; the Seventh day or Sabbath, being the Lords which he hath sanctified and set apart from common use, to be imployed in his Worship, it is Theft and Sacriledge to alienate this day in whole or in part to our own use from any further than he doth give us allowance. But the seventh day is the Sabbath of the Lord thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third Reason?","answer":"The third Reason annexed to the fourth Commandment is Gods own Example, in resting himself from his Works of Creation on the seventh day, and therefore he would have us also to rest from the works of our particular Calling, and sanctifie a Sabbath in imitation of him. For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day.","segments":[{"text":"The third Reason annexed to the fourth Commandment is Gods own Example, in resting himself from his Works of Creation on the seventh day, and therefore he would have us also to rest from the works of our particular Calling, and sanctifie a Sabbath in imitation of him. For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth Reason?","answer":"The fourth Reason annexed to the fourth Commandment, is God’s blessing of the Sabbath day, by vertue whereof, we may hope for his Presence with us in the duties of the day, and to receive blessings from him upon our selves. Wherefore the Lord blessed the Sabbath day, and hollowed it.","segments":[{"text":"The fourth Reason annexed to the fourth Commandment, is God’s blessing of the Sabbath day, by vertue whereof, we may hope for his Presence with us in the duties of the day, and to receive blessings from him upon our selves. Wherefore the Lord blessed the Sabbath day, and hollowed it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":63,"title":"What is the fifth Commandment?","part":null,"questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"What is the fifth Commandment?","answer":"The fifth Commandment is, Honour thy Father and thy Mother, that thy days may be long upon the Land, which the Lord thy God giveth thee.","segments":[{"text":"The fifth Commandment is, Honour thy Father and thy Mother, that thy days may be long upon the Land, which the Lord thy God giveth thee.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":64,"title":"What is required in the fifth Commandment?","part":null,"questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fifth Commandment?","answer":"The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several Places and Relations, as Superiours, Inferiours, or Equals.","segments":[{"text":"The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several Places and Relations, as Superiours, Inferiours, or Equals.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the subject of this fifth Commandment, or who are the persons of whom the Duties of this Commandment are required?","answer":"The subject of the fifth Commandment, or the persons of whom the duties of this Commandment are required, are Relations, especially Children, and all Inferiours in reference to their Parents, and Superiours, and inclusively Superiours in reference to their Inferiours, and equals also in reference one to another.","segments":[{"text":"The subject of the fifth Commandment, or the persons of whom the duties of this Commandment are required, are Relations, especially Children, and all Inferiours in reference to their Parents, and Superiours, and inclusively Superiours in reference to their Inferiours, and equals also in reference one to another.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom are we to understand by Inferiours?","answer":"By Inferiours we are to understand, not only Children, but also Wives, Servants, People, Subjects, the Younger, and the Weaker in Gifts or Graces.","segments":[{"text":"By Inferiours we are to understand, not only Children, but also Wives, Servants, People, Subjects, the Younger, and the Weaker in Gifts or Graces.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom are we to understand by Superiours?","answer":"By Superiours under the Name of Father and Mother, we are to understand not onely Parents, but also Husbands, Masters, Ministers, Magistrates; The Aged, and stronger in Gifts or Graces.","segments":[{"text":"By Superiours under the Name of Father and Mother, we are to understand not onely Parents, but also Husbands, Masters, Ministers, Magistrates; The Aged, and stronger in Gifts or Graces.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom are we to understand by Equals?","answer":"By Equals we may understand Brethren, Sisters, Kindred, Friends, and any acquaintance between whom there is no great distance or difference in regard of Age, Estate, Place or Dignity.","segments":[{"text":"By Equals we may understand Brethren, Sisters, Kindred, Friends, and any acquaintance between whom there is no great distance or difference in regard of Age, Estate, Place or Dignity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Duties of Children to their Parents?","answer":"The Duties of Children to their Parents comprehended in the general Precept, Honour thy Father and thy Mother, are, 1. Inward Honour, Reverence, and Estimation; A Son honoureth his Father, Ye shall fear every man his Mother and his Father, I am the Lord your God. 2. Outward reverent Carriage and Behaviour, Her Children arise up and call her Blessed, The King arose up to meet her, and bowed himself to her, and caused a Seat to be set for the Kings Mother, and she sat on his right hand. 3. Diligent hearkening to their Instructions, Hear ye Children the Instructions of a Father, and attend to know understanding, My Son attend on my wisdom, and bow thine Ear to my understanding. 4. Willing Obedience unto all their lawful Commands, Children obey your Parents in the Lord, for this is right, Children obey your Parents in all things, for this is well-pleasing unto the Lord. 5. Meek and Patient bearing their Reproofs and Corrections, with amendment of the Faults they are reproved and corrected for, We have had Fathers of our Flesh, who corrected us, and we gave them reverence, He that heareth Reproof, getteth understanding. 6. Ready following their reasonable counsel, in reference to their calling, station, marriage, and any great affairs of their lives, So Moses hearkened unto the voice of his Father in Law, and did all that he had said, And he came to his Father and Mother, and said, I have seen a woman of Timnath, get her for me to wife. 7. Grateful kindness to them in nourishing them, providing for them, and bearing with their Infirmities when Aged and fallen into Want and Poverty, He shall be unto thee a Restorer of thy Life, and a Nourisher of thine old Age, And Joseph nourished his Father with Bread, Despise not thy Mother when she is old.","segments":[{"text":"The Duties of Children to their Parents comprehended in the general Precept, Honour thy Father and thy Mother, are, 1. Inward Honour, Reverence, and Estimation; A Son honoureth his Father,","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"Ye shall fear every man his Mother and his Father, I am the Lord your God.","proofs":["Leviticus 19:3"],"refs":[{"printed":"Leviticus 19:3","osis":["Lev.19.3"]}],"note":null},{"text":"2. Outward reverent Carriage and Behaviour, Her Children arise up and call her Blessed,","proofs":["Proverbs 31:28"],"refs":[{"printed":"Proverbs 31:28","osis":["Prov.31.28"]}],"note":null},{"text":"The King arose up to meet her, and bowed himself to her, and caused a Seat to be set for the Kings Mother, and she sat on his right hand.","proofs":["1 Kings 2:19"],"refs":[{"printed":"1 Kings 2:19","osis":["1Kgs.2.19"]}],"note":null},{"text":"3. Diligent hearkening to their Instructions, Hear ye Children the Instructions of a Father, and attend to know understanding,","proofs":["Proverbs 4:1"],"refs":[{"printed":"Proverbs 4:1","osis":["Prov.4.1"]}],"note":null},{"text":"My Son attend on my wisdom, and bow thine Ear to my understanding.","proofs":["Proverbs 5:1"],"refs":[{"printed":"Proverbs 5:1","osis":["Prov.5.1"]}],"note":null},{"text":"4. Willing Obedience unto all their lawful Commands, Children obey your Parents in the Lord, for this is right,","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null},{"text":"Children obey your Parents in all things, for this is well-pleasing unto the Lord.","proofs":["Colossians 3:20"],"refs":[{"printed":"Colossians 3:20","osis":["Col.3.20"]}],"note":null},{"text":"5. Meek and Patient bearing their Reproofs and Corrections, with amendment of the Faults they are reproved and corrected for, We have had Fathers of our Flesh, who corrected us, and we gave them reverence,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null},{"text":"He that heareth Reproof, getteth understanding.","proofs":["Proverbs 15:32"],"refs":[{"printed":"Proverbs 15:32","osis":["Prov.15.32"]}],"note":null},{"text":"6. Ready following their reasonable counsel, in reference to their calling, station, marriage, and any great affairs of their lives, So Moses hearkened unto the voice of his Father in Law, and did all that he had said,","proofs":["Exodus 18:24"],"refs":[{"printed":"Exodus 18:24","osis":["Exod.18.24"]}],"note":null},{"text":"And he came to his Father and Mother, and said, I have seen a woman of Timnath, get her for me to wife.","proofs":["Judges 14:2"],"refs":[{"printed":"Judges 14:2","osis":["Judg.14.2"]}],"note":null},{"text":"7. Grateful kindness to them in nourishing them, providing for them, and bearing with their Infirmities when Aged and fallen into Want and Poverty, He shall be unto thee a Restorer of thy Life, and a Nourisher of thine old Age,","proofs":["Ruth 4:15"],"refs":[{"printed":"Ruth 4:15","osis":["Ruth.4.15"]}],"note":null},{"text":"And Joseph nourished his Father with Bread,","proofs":["Genesis 47:12"],"refs":[{"printed":"Genesis 47:12","osis":["Gen.47.12"]}],"note":null},{"text":"Despise not thy Mother when she is old.","proofs":["Proverbs 23:22"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]}],"note":null}],"items":[]},{"question":"What are the duties of Parents to their Children?","answer":"The Duties of Parents to their Children are, 1. Tender love and care of them, especially when Infants, and helpless; particularly Mothers ought to give suck to their Children if they are able, Can a Woman forget her Sucking Child, that she should not have compassion on the Son of her womb? 2. Training them up in the knowledge of the Scriptures, and Principles of Religion, and giving them good Instructions in the Laws and Ways of the Lord, so soon as they are capable of receiving them, And ye Fathers bring up your Children in the Nurture and Admonition of the Lord, Train up your Child in the way he should go, and when he is old he will not depart from it, From a Child thou hast known the Holy Scriptures. 3. Prayer for them, and giving good Examples of Holiness, Temperance, and Righteousness unto them, Job sent and sanctified them, and rose up early in the Morning, and offered burnt Offerings according to the number of them all, I will walk within my House with a perfect heart; I will set no wicked thing before mine Eyes. 4. Keeping them under Subjection whilst young, yet requiring nothing of them but what is agreeable to the Laws of the Lord, And he went down with them, and was subject unto them; as Children must obey, so Parents must command in the Lord, 5. Encouragement of them by kind looks, and speeches, and rewards in well doing, together with Discountenance, Reproof, and Loving, and seasonable Correction of them for evil doing, And David said to Solomon his Son, be strong, and of good courage, &c. Chasten thy Son whilst there is hope, and let not thy Soul spare for his crying, The Rod and reproof give wisdom, but a Child left to himself, bringeth his Mother to shame: Correct thy Son, and he shall give thee rest, yea, he shall give delight unto thy Soul? 6. Provision for them, of what is needful for the present; as also laying up for them, according to the proportion of what they have for the future, If any provide not for his own, and especially for those of his own House, he hath denied the Faith, and is worse than an Infidel. For the Children ought not to lay up for the Parents, but the Parents for the Children. 7. Disposal of them to Trades, Callings, and in Marriage, when grown up, as may be most for their good; therein using no force, but consulting, and considering their capacity and inclination, And Adam knew Eve his wife, and she conceived and bare Cain. And she again bare his Brother Abel; and Abel was a keeper of sheep, but Cain was a tiller of the ground. But if any man think that he behaveth himself uncomly towards his Virgin, if she pass the flower of her age, and need so require, let him do what he will he sinneth not, let them marry; so then, he that giveth her in marriage doth well.","segments":[{"text":"The Duties of Parents to their Children are, 1. Tender love and care of them, especially when Infants, and helpless; particularly Mothers ought to give suck to their Children if they are able, Can a Woman forget her Sucking Child, that she should not have compassion on the Son of her womb?","proofs":["Isaiah 49:15"],"refs":[{"printed":"Isaiah 49:15","osis":["Isa.49.15"]}],"note":null},{"text":"2. Training them up in the knowledge of the Scriptures, and Principles of Religion, and giving them good Instructions in the Laws and Ways of the Lord, so soon as they are capable of receiving them, And ye Fathers bring up your Children in the Nurture and Admonition of the Lord,","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"Train up your Child in the way he should go, and when he is old he will not depart from it,","proofs":["Proverbs 22:6"],"refs":[{"printed":"Proverbs 22:6","osis":["Prov.22.6"]}],"note":null},{"text":"From a Child thou hast known the Holy Scriptures.","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null},{"text":"3. Prayer for them, and giving good Examples of Holiness, Temperance, and Righteousness unto them, Job sent and sanctified them, and rose up early in the Morning, and offered burnt Offerings according to the number of them all,","proofs":["Job 1:5"],"refs":[{"printed":"Job 1:5","osis":["Job.1.5"]}],"note":null},{"text":"I will walk within my House with a perfect heart; I will set no wicked thing before mine Eyes.","proofs":["Psalm 101:2–3"],"refs":[{"printed":"Psalm 101:2–3","osis":["Ps.101.2-Ps.101.3"]}],"note":null},{"text":"4. Keeping them under Subjection whilst young, yet requiring nothing of them but what is agreeable to the Laws of the Lord, And he went down with them, and was subject unto them;","proofs":["Luke 2:51"],"refs":[{"printed":"Luke 2:51","osis":["Luke.2.51"]}],"note":null},{"text":"as Children must obey, so Parents must command in the Lord,","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null},{"text":"5. Encouragement of them by kind looks, and speeches, and rewards in well doing, together with Discountenance, Reproof, and Loving, and seasonable Correction of them for evil doing, And David said to Solomon his Son, be strong, and of good courage, &c.","proofs":["1 Chronicles 28:20"],"refs":[{"printed":"1 Chronicles 28:20","osis":["1Chr.28.20"]}],"note":null},{"text":"Chasten thy Son whilst there is hope, and let not thy Soul spare for his crying,","proofs":["Proverbs 19:18"],"refs":[{"printed":"Proverbs 19:18","osis":["Prov.19.18"]}],"note":null},{"text":"The Rod and reproof give wisdom, but a Child left to himself, bringeth his Mother to shame: Correct thy Son, and he shall give thee rest, yea, he shall give delight unto thy Soul?","proofs":["Proverbs 29:15, 17"],"refs":[{"printed":"Proverbs 29:15, 17","osis":["Prov.29.15","Prov.29.17"]}],"note":null},{"text":"6. Provision for them, of what is needful for the present; as also laying up for them, according to the proportion of what they have for the future, If any provide not for his own, and especially for those of his own House, he hath denied the Faith, and is worse than an Infidel.","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"For the Children ought not to lay up for the Parents, but the Parents for the Children.","proofs":["2 Corinthians 12:14"],"refs":[{"printed":"2 Corinthians 12:14","osis":["2Cor.12.14"]}],"note":null},{"text":"7. Disposal of them to Trades, Callings, and in Marriage, when grown up, as may be most for their good; therein using no force, but consulting, and considering their capacity and inclination, And Adam knew Eve his wife, and she conceived and bare Cain. And she again bare his Brother Abel; and Abel was a keeper of sheep, but Cain was a tiller of the ground.","proofs":["Genesis 4:1–2"],"refs":[{"printed":"Genesis 4:1–2","osis":["Gen.4.1-Gen.4.2"]}],"note":null},{"text":"But if any man think that he behaveth himself uncomly towards his Virgin, if she pass the flower of her age, and need so require, let him do what he will he sinneth not, let them marry; so then, he that giveth her in marriage doth well.","proofs":["1 Corinthians 7:36, 38"],"refs":[{"printed":"1 Corinthians 7:36, 38","osis":["1Cor.7.36","1Cor.7.38"]}],"note":null}],"items":[]},{"question":"What are the duties of Wives to their Husbands?","answer":"The duties of Wives to their Husbands are, 1. Love of them above all other persons in the world, That they teach the young women to be sober, to love their Husbands, to love their Children? 2. Loyalty and Faithfulness, in reference unto the Bed and Estate, and any secrets entrusted with them, Marriage is honourable in all, and the Bed undefiled. Even so must their wives be grave, not slanderers, sober, faithful in all things. 3. Reverence and fear of offending them, Let the wife see that she reverence her Husband. 4. Subjection unto them in things lawful under Christ, Wives submit your selves unto your own Husbands, as unto the Lord. As the Church is subject unto Christ, so let the Wives be to their own Husbands in every thing. 5. Care to please them, suting themselves to their disposition, and all things to their liking, She that is married, careth for the things of the World, how she may please her Husband. 6. Helping them to bear their burdens, and in making provision for their Family, And the Lord said, It is not good that the man should be alone, I will make him a help meet for him. She looketh well to the ways of her Houshold: and eateth not the bread of Idleness. 7. Giving ear to, and complying with the Counsels of their Husbands, if good, for their souls welfare; and endeavouring with meekness & wisdom, with kindness and loving admonitions, and a chast, sweet conversation, to win over their Husbands to the ways of God, when they are wicked, Ye Wives, be in subjection to your own Husbands, that if any obey not the word, they also may without the word, be won by the conversation of the Wife, whilst they behold your chast conversation coupled with fear.","segments":[{"text":"The duties of Wives to their Husbands are, 1. Love of them above all other persons in the world, That they teach the young women to be sober, to love their Husbands, to love their Children?","proofs":["Titus 2:4"],"refs":[{"printed":"Titus 2:4","osis":["Titus.2.4"]}],"note":null},{"text":"2. Loyalty and Faithfulness, in reference unto the Bed and Estate, and any secrets entrusted with them, Marriage is honourable in all, and the Bed undefiled.","proofs":["Hebrews 13:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"note":null},{"text":"Even so must their wives be grave, not slanderers, sober, faithful in all things.","proofs":["1 Timothy 3:11"],"refs":[{"printed":"1 Timothy 3:11","osis":["1Tim.3.11"]}],"note":null},{"text":"3. Reverence and fear of offending them, Let the wife see that she reverence her Husband.","proofs":["Ephesians 5:33"],"refs":[{"printed":"Ephesians 5:33","osis":["Eph.5.33"]}],"note":null},{"text":"4. Subjection unto them in things lawful under Christ, Wives submit your selves unto your own Husbands, as unto the Lord. As the Church is subject unto Christ, so let the Wives be to their own Husbands in every thing.","proofs":["Ephesians 5:22, 24"],"refs":[{"printed":"Ephesians 5:22, 24","osis":["Eph.5.22","Eph.5.24"]}],"note":null},{"text":"5. Care to please them, suting themselves to their disposition, and all things to their liking, She that is married, careth for the things of the World, how she may please her Husband.","proofs":["1 Corinthians 7:34"],"refs":[{"printed":"1 Corinthians 7:34","osis":["1Cor.7.34"]}],"note":null},{"text":"6. Helping them to bear their burdens, and in making provision for their Family, And the Lord said, It is not good that the man should be alone, I will make him a help meet for him.","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null},{"text":"She looketh well to the ways of her Houshold: and eateth not the bread of Idleness.","proofs":["Proverbs 31:27"],"refs":[{"printed":"Proverbs 31:27","osis":["Prov.31.27"]}],"note":null},{"text":"7. Giving ear to, and complying with the Counsels of their Husbands, if good, for their souls welfare; and endeavouring with meekness & wisdom, with kindness and loving admonitions, and a chast, sweet conversation, to win over their Husbands to the ways of God, when they are wicked, Ye Wives, be in subjection to your own Husbands, that if any obey not the word, they also may without the word, be won by the conversation of the Wife, whilst they behold your chast conversation coupled with fear.","proofs":["1 Peter 3:1–2"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]}],"note":null}],"items":[]},{"question":"What are the duties of Husbands to their Wives?","answer":"The duties of Husbands to their Wives are, 1. Most endeared love of them, like unto the love of Christ to his Church, Husbands, love your Wives, even as Christ loved the Church, and gave himself for it. 2. Dwelling with them, and that according to knowledge, honouring them, and delighting in their Company, For this cause shall a man leave his Father and Mother, and be joyned to his wife, Husbands dwell with them according to knowledge, giving honour unto the wife as the weaker Vessel. Rejoyce with the Wife of thy Youth: Let her be as the loving Hinds, and pleasant Roe: Let her breasts satisfie thee at all times, and be thou ravisht always with her love. 3. Tenderness towards them, and careful provision of Food and Rayment, and all things necessary for them, as for their own Bodies, So ought men to love their Wives as their own bodies, he that loveth his wife loveth himself; for no man yet ever hated his own flesh, but nourisheth and cherisheth it. 4. Fidelity to them in keeping the Marriage covenant, so as to forbear the use of any other besides themselves, Thou shalt not be for another man, so will I also be for thee. 5. Protection of them from injuries, and covering of their infirmities, with the wing of Love, And David rescued his two Wives, For Charity or love shall cover the multitude of sins. 6. Care to please them in things lawful, and fit; and praise of them when they do well, He that is married, careth for the things that are of the World, how he may please his Wife. 7. Prayer with them, and for them, counsel and admonition of them, and every way helping them, especially in reference to their Souls, walking with them in the ways and Ordinancies of the Lord, Ye Husbands dwell with them according to knowledg, as being Heirs together of the Grace of Life, that your Prayers be not hindered. And they both were righteous before God, walking in all the Commandments and Ordinances of the Lord blameless.","segments":[{"text":"The duties of Husbands to their Wives are, 1. Most endeared love of them, like unto the love of Christ to his Church, Husbands, love your Wives, even as Christ loved the Church, and gave himself for it.","proofs":["Ephesians 5:25"],"refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"note":null},{"text":"2. Dwelling with them, and that according to knowledge, honouring them, and delighting in their Company, For this cause shall a man leave his Father and Mother, and be joyned to his wife,","proofs":["Ephesians 5:31"],"refs":[{"printed":"Ephesians 5:31","osis":["Eph.5.31"]}],"note":null},{"text":"Husbands dwell with them according to knowledge, giving honour unto the wife as the weaker Vessel.","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"Rejoyce with the Wife of thy Youth: Let her be as the loving Hinds, and pleasant Roe: Let her breasts satisfie thee at all times, and be thou ravisht always with her love.","proofs":["Proverbs 5:18–19"],"refs":[{"printed":"Proverbs 5:18–19","osis":["Prov.5.18-Prov.5.19"]}],"note":null},{"text":"3. Tenderness towards them, and careful provision of Food and Rayment, and all things necessary for them, as for their own Bodies, So ought men to love their Wives as their own bodies, he that loveth his wife loveth himself; for no man yet ever hated his own flesh, but nourisheth and cherisheth it.","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":null},{"text":"4. Fidelity to them in keeping the Marriage covenant, so as to forbear the use of any other besides themselves, Thou shalt not be for another man, so will I also be for thee.","proofs":["Hosea 3:3"],"refs":[{"printed":"Hosea 3:3","osis":["Hos.3.3"]}],"note":null},{"text":"5. Protection of them from injuries, and covering of their infirmities, with the wing of Love, And David rescued his two Wives,","proofs":["1 Samuel 30:18"],"refs":[{"printed":"1 Samuel 30:18","osis":["1Sam.30.18"]}],"note":null},{"text":"For Charity or love shall cover the multitude of sins.","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null},{"text":"6. Care to please them in things lawful, and fit; and praise of them when they do well, He that is married, careth for the things that are of the World, how he may please his Wife.","proofs":["1 Corinthians 7:33"],"refs":[{"printed":"1 Corinthians 7:33","osis":["1Cor.7.33"]}],"note":null},{"text":"7. Prayer with them, and for them, counsel and admonition of them, and every way helping them, especially in reference to their Souls, walking with them in the ways and Ordinancies of the Lord, Ye Husbands dwell with them according to knowledg, as being Heirs together of the Grace of Life, that your Prayers be not hindered.","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null},{"text":"And they both were righteous before God, walking in all the Commandments and Ordinances of the Lord blameless.","proofs":["Luke 1:6"],"refs":[{"printed":"Luke 1:6","osis":["Luke.1.6"]}],"note":null}],"items":[]},{"question":"What are the duties of Servants to their Masters?","answer":"The duties of Servants to their Masters are, 1. Honour of their Masters in Heart, Speech, and Behaviour, A Servant honoureth his Master. Let as many Servants as are under the Yoke, count their own Masters worthy of all honour. 2. Service of them with diligence, willingness, fear, and out of obedience unto Christ, Servants be obedient unto them that are your Masters according to the Flesh, with fear and trembling, in singleness of heart as unto Christ: Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to man. 3. Faithfulness to them in their Estate, and any trust committed to them, with endeavours to please them well in all things, Exhort Servants to please their own Masters well in all things, shewing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. 4. Meekness, and Patience, under reproof and stroaks, and that not only when they do deserve them, but also when they are innocent, Servants be subject to your Masters with all fear, not only to the good and Gentle, but also to the froward: For this is thank-worthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it if when ye be buffeted by your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.","segments":[{"text":"The duties of Servants to their Masters are, 1. Honour of their Masters in Heart, Speech, and Behaviour, A Servant honoureth his Master.","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null},{"text":"Let as many Servants as are under the Yoke, count their own Masters worthy of all honour.","proofs":["1 Timothy 6:1"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null},{"text":"2. Service of them with diligence, willingness, fear, and out of obedience unto Christ, Servants be obedient unto them that are your Masters according to the Flesh, with fear and trembling, in singleness of heart as unto Christ: Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to man.","proofs":["Ephesians 6:5–7"],"refs":[{"printed":"Ephesians 6:5–7","osis":["Eph.6.5-Eph.6.7"]}],"note":null},{"text":"3. Faithfulness to them in their Estate, and any trust committed to them, with endeavours to please them well in all things, Exhort Servants to please their own Masters well in all things, shewing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things.","proofs":["Titus 2:9–10"],"refs":[{"printed":"Titus 2:9–10","osis":["Titus.2.9-Titus.2.10"]}],"note":null},{"text":"4. Meekness, and Patience, under reproof and stroaks, and that not only when they do deserve them, but also when they are innocent, Servants be subject to your Masters with all fear, not only to the good and Gentle, but also to the froward: For this is thank-worthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it if when ye be buffeted by your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.","proofs":["1 Peter 2:18–19"],"refs":[{"printed":"1 Peter 2:18–19","osis":["1Pet.2.18-1Pet.2.19"]}],"note":null}],"items":[]},{"question":"What are the duties of Masters to their Servants?","answer":"The duties of Masters to their Servants are, 1. Wisdom and gentleness in their guidance, and Government of their Servants, and acceptance of their diligence and willingness in their service, not threatning for every fault; remembring that they also are Servants to Christ, and have many faults to be covered, And ye Masters do the same things unto them, forbearing (or moderating) threatning, knowing that your Master is in Heaven, and there is no respect of persons with him. 2. Provision of convenient and sufficient food for them, Thou shalt have enough for thy food, for the food of thy Houshold and for the maintenance of thy Maidens. 3. Payment of their Wages in full, and at the promised time, Masters give unto your servants that which is just and equal. Thou shalt not oppress an hired servant, at his day thou shalt give him his hire, for he is poor and setteth his heart upon it, lest he cry against thee to the Lord, and it be sin to thee. 4. Reproof of them for sin, and Correction of them with more than words; for some faults, A Servant will not be Corrected by words, for though he understand, he will not answer. 5. Instruction of them in the ways of God, worshipping God with them; allowance of time every day for worshipping God by themselves; restraining them as much as they can from every sin, especially from external breach of the Sabbath; exhortation and perswasion of them unto the obedience and service of the Lord, and therein to be both Examples unto, and Companions with them, I know him that he will command his houshold, and they shall keep the ways of God. As for me and my house, we will serve the Lord. A devout man, and one that feared God, with all his house.","segments":[{"text":"The duties of Masters to their Servants are, 1. Wisdom and gentleness in their guidance, and Government of their Servants, and acceptance of their diligence and willingness in their service, not threatning for every fault; remembring that they also are Servants to Christ, and have many faults to be covered, And ye Masters do the same things unto them, forbearing (or moderating) threatning, knowing that your Master is in Heaven, and there is no respect of persons with him.","proofs":["Ephesians 6:9"],"refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"note":null},{"text":"2. Provision of convenient and sufficient food for them, Thou shalt have enough for thy food, for the food of thy Houshold and for the maintenance of thy Maidens.","proofs":["Proverbs 27:27"],"refs":[{"printed":"Proverbs 27:27","osis":["Prov.27.27"]}],"note":null},{"text":"3. Payment of their Wages in full, and at the promised time, Masters give unto your servants that which is just and equal.","proofs":["Colossians 4:1"],"refs":[{"printed":"Colossians 4:1","osis":["Col.4.1"]}],"note":null},{"text":"Thou shalt not oppress an hired servant, at his day thou shalt give him his hire, for he is poor and setteth his heart upon it, lest he cry against thee to the Lord, and it be sin to thee.","proofs":["Deuteronomy 24:14–15"],"refs":[{"printed":"Deuteronomy 24:14–15","osis":["Deut.24.14-Deut.24.15"]}],"note":null},{"text":"4. Reproof of them for sin, and Correction of them with more than words; for some faults, A Servant will not be Corrected by words, for though he understand, he will not answer.","proofs":["Proverbs 29:19"],"refs":[{"printed":"Proverbs 29:19","osis":["Prov.29.19"]}],"note":null},{"text":"5. Instruction of them in the ways of God, worshipping God with them; allowance of time every day for worshipping God by themselves; restraining them as much as they can from every sin, especially from external breach of the Sabbath; exhortation and perswasion of them unto the obedience and service of the Lord, and therein to be both Examples unto, and Companions with them, I know him that he will command his houshold, and they shall keep the ways of God.","proofs":["Genesis 18:19"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"note":null},{"text":"As for me and my house, we will serve the Lord.","proofs":["Joshua 24:15"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"note":null},{"text":"A devout man, and one that feared God, with all his house.","proofs":["Acts 10:2"],"refs":[{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null}],"items":[]},{"question":"What are the duties of the people to their Ministers?","answer":"The duties of People to their Ministers are, 1. High estimation of them, and endeared love to them for their Work’s sake, And we beseech you Brethren to know them which labour amongst you, and are over you in the Lord; and to esteem them very highly in love, for their Work’s sake. Ye received me as an Angel of God, even as Christ Jesus; for I bear you record, that if it had been possible, you would have plucked out your own eyes, and given them to me. 2. Diligent attendance upon the Word preached, and other Ordinances administred by them, He that heareth you heareth me. 3. Meek and patient suffering the Word of Reproof, and ready Obedience unto the Word of Command, which Ministers shall from the Scriptures make known unto them, together with submission unto the Discipline entrusted with them by the Lord, Receive with meekness the engrafted Word, &c. Obey them that have the rule over you, and submit your selves, for they watch for your Souls. 4. Communicating to them of their Temporals, The Lord hath ordained, that they that preach the Gospel, should live of the Gospel, Let him that is taught in the word, communicate unto him that teacheth in all good things. 5. Prayer for them, Now I beseech you Brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that yee strive together with me in your Prayers to God for me, Brethren pray for us. 6. Shutting their Ear against Reproaches and Slanders, believing nothing without proof, and standing up in their defence against an ungodly World, and many false Brethren, and rotten-hearted Hypocrites, who are made use of by the Devil to cast dirt upon them, that thereby people receiving prejudices against them, might be kept either from Hearing them, or receiving benefit by their Doctrine, and so be either drawn to ways of Error, or hardned in ways of Profaneness, Against an Elder receive not an Accusation, but before two or three witnesses.","segments":[{"text":"The duties of People to their Ministers are, 1. High estimation of them, and endeared love to them for their Work’s sake, And we beseech you Brethren to know them which labour amongst you, and are over you in the Lord; and to esteem them very highly in love, for their Work’s sake.","proofs":["1 Thessalonians 5:12–13"],"refs":[{"printed":"1 Thessalonians 5:12–13","osis":["1Thess.5.12-1Thess.5.13"]}],"note":null},{"text":"Ye received me as an Angel of God, even as Christ Jesus; for I bear you record, that if it had been possible, you would have plucked out your own eyes, and given them to me.","proofs":["Galatians 4:14–15"],"refs":[{"printed":"Galatians 4:14–15","osis":["Gal.4.14-Gal.4.15"]}],"note":null},{"text":"2. Diligent attendance upon the Word preached, and other Ordinances administred by them, He that heareth you heareth me.","proofs":["Luke 10:16"],"refs":[{"printed":"Luke 10:16","osis":["Luke.10.16"]}],"note":null},{"text":"3. Meek and patient suffering the Word of Reproof, and ready Obedience unto the Word of Command, which Ministers shall from the Scriptures make known unto them, together with submission unto the Discipline entrusted with them by the Lord, Receive with meekness the engrafted Word, &c.","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null},{"text":"Obey them that have the rule over you, and submit your selves, for they watch for your Souls.","proofs":["Hebrews 13:17"],"refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"4. Communicating to them of their Temporals, The Lord hath ordained, that they that preach the Gospel, should live of the Gospel,","proofs":["1 Corinthians 9:14"],"refs":[{"printed":"1 Corinthians 9:14","osis":["1Cor.9.14"]}],"note":null},{"text":"Let him that is taught in the word, communicate unto him that teacheth in all good things.","proofs":["Galatians 6:6"],"refs":[{"printed":"Galatians 6:6","osis":["Gal.6.6"]}],"note":null},{"text":"5. Prayer for them, Now I beseech you Brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that yee strive together with me in your Prayers to God for me,","proofs":["Romans 15:30"],"refs":[{"printed":"Romans 15:30","osis":["Rom.15.30"]}],"note":null},{"text":"Brethren pray for us.","proofs":["1 Thessalonians 5:25"],"refs":[{"printed":"1 Thessalonians 5:25","osis":["1Thess.5.25"]}],"note":null},{"text":"6. Shutting their Ear against Reproaches and Slanders, believing nothing without proof, and standing up in their defence against an ungodly World, and many false Brethren, and rotten-hearted Hypocrites, who are made use of by the Devil to cast dirt upon them, that thereby people receiving prejudices against them, might be kept either from Hearing them, or receiving benefit by their Doctrine, and so be either drawn to ways of Error, or hardned in ways of Profaneness, Against an Elder receive not an Accusation, but before two or three witnesses.","proofs":["1 Timothy 5:19"],"refs":[{"printed":"1 Timothy 5:19","osis":["1Tim.5.19"]}],"note":null}],"items":[]},{"question":"What are the duties of Ministers to their People?","answer":"The Duties of Ministers to their people are, 1. Dear and tender Love to their Souls, We were gentle amongst you, as a Nurse cherisheth her Children: So being affectionately desirous of you, we were willing to have imparted to you not the Gospel only, but also our own Souls, because you were dear unto us; 2. Diligent Sincere, and frequent Preaching the Word unto them, with Administration of all Ordinances, For our Exhortation was not of Deceit, or in Guile; but as we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God which trieth our hearts, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and Doctrine. 3. Watchfulness over them, with willingness and chearfulness, Feed the Flock of God which is amongst you, taking the oversight thereof, not by constraint but willingly; not for filthy lucre, but of a ready mind. 4. Prayer for them, and praise for the grace of God which is in them, Wherefore I also, after I heard of your Faith in the Lord Jesus, and love unto all Saints, cease not to give thanks for you, making mention of you in my Prayers. 5. Shewing themselves an example of holiness and good works unto them, In all things shewing thy self a pattern of good works, Be thou an example of the Believers in word, in conversation, in charity, in Spirit, in faith, in purity.","segments":[{"text":"The Duties of Ministers to their people are, 1. Dear and tender Love to their Souls, We were gentle amongst you, as a Nurse cherisheth her Children: So being affectionately desirous of you, we were willing to have imparted to you not the Gospel only, but also our own Souls, because you were dear unto us;","proofs":["1 Thessalonians 2:7–8"],"refs":[{"printed":"1 Thessalonians 2:7–8","osis":["1Thess.2.7-1Thess.2.8"]}],"note":null},{"text":"2. Diligent Sincere, and frequent Preaching the Word unto them, with Administration of all Ordinances, For our Exhortation was not of Deceit, or in Guile; but as we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God which trieth our hearts,","proofs":["1 Thessalonians 2:3–4"],"refs":[{"printed":"1 Thessalonians 2:3–4","osis":["1Thess.2.3-1Thess.2.4"]}],"note":null},{"text":"Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and Doctrine.","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"3. Watchfulness over them, with willingness and chearfulness, Feed the Flock of God which is amongst you, taking the oversight thereof, not by constraint but willingly; not for filthy lucre, but of a ready mind.","proofs":["1 Peter 5:2"],"refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"note":null},{"text":"4. Prayer for them, and praise for the grace of God which is in them, Wherefore I also, after I heard of your Faith in the Lord Jesus, and love unto all Saints, cease not to give thanks for you, making mention of you in my Prayers.","proofs":["Ephesians 1:15–16"],"refs":[{"printed":"Ephesians 1:15–16","osis":["Eph.1.15-Eph.1.16"]}],"note":null},{"text":"5. Shewing themselves an example of holiness and good works unto them, In all things shewing thy self a pattern of good works,","proofs":["Titus 2:7"],"refs":[{"printed":"Titus 2:7","osis":["Titus.2.7"]}],"note":null},{"text":"Be thou an example of the Believers in word, in conversation, in charity, in Spirit, in faith, in purity.","proofs":["1 Timothy 4:12"],"refs":[{"printed":"1 Timothy 4:12","osis":["1Tim.4.12"]}],"note":null}],"items":[]},{"question":"What are the duties of Subjects to their Magistrates?","answer":"The duties of Subjects to their Magistrates are: 1. High Estimation and Honour of them, Fear God, Honour the King. 3. Subjection to them, and Obedience unto their Laws, so far as they are not contrary to the Laws of Christ, Let every soul be subject unto the higher powers. 3. Ready Payment of their dues, Render to all their Dues, Tribute to whom Tribute is due, Custome to whom Custom. 4. Defence of them in danger, Wherefore hast thou not kept the Lord the King, for there came in one to destroy the King thy Lord. 5. Prayer and Thanksgiving for them, I exhort that Prayers and giving of Thanks be made for all men, for Kings and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty.","segments":[{"text":"The duties of Subjects to their Magistrates are: 1. High Estimation and Honour of them, Fear God, Honour the King.","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"3. Subjection to them, and Obedience unto their Laws, so far as they are not contrary to the Laws of Christ, Let every soul be subject unto the higher powers.","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"3. Ready Payment of their dues, Render to all their Dues, Tribute to whom Tribute is due, Custome to whom Custom.","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null},{"text":"4. Defence of them in danger, Wherefore hast thou not kept the Lord the King, for there came in one to destroy the King thy Lord.","proofs":["1 Samuel 26:15"],"refs":[{"printed":"1 Samuel 26:15","osis":["1Sam.26.15"]}],"note":null},{"text":"5. Prayer and Thanksgiving for them, I exhort that Prayers and giving of Thanks be made for all men, for Kings and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"items":[]},{"question":"What are the duties of Magistrates to their Subjects?","answer":"The duties of Magistrates to their Subjects are, 1. Government of their Subjects under Christ with Wisdom, Justice, and Clemency, endeavouring above all things to promote the interest of Religion amongst them, Give me wisdom and Knowledge, that I may go out and come in before this People, And Solomon determined to build a house for the Name of the Lord, and an house for his Kingdom. 2. Making good Laws for the benefit of their Subjects, and appointing faithful Officers with charge of due execution of them, And he set Judges in the Land, and said, take heed what ye do, for ye judge not for man, but for the Lord, for there is no Iniquity with the Lord our God nor respect of Person, nor taking of Gifts. 3. Care of the common safety of their Subjects, And Jehosaphat reigned in his stead; And he placed Forces in all the fenced Cities of Judah, and set Garisons in the Land of Judah. 4. Encouragement of them that do well by their example, countenance, and rewards; together with discouragement and punishment of evil doers, Governours are for the punishment of Evil doers, and for the praise of them that do well.","segments":[{"text":"The duties of Magistrates to their Subjects are, 1. Government of their Subjects under Christ with Wisdom, Justice, and Clemency, endeavouring above all things to promote the interest of Religion amongst them, Give me wisdom and Knowledge, that I may go out and come in before this People,","proofs":["2 Chronicles 1:10"],"refs":[{"printed":"2 Chronicles 1:10","osis":["2Chr.1.10"]}],"note":null},{"text":"And Solomon determined to build a house for the Name of the Lord, and an house for his Kingdom.","proofs":["2 Chronicles 2:1"],"refs":[{"printed":"2 Chronicles 2:1","osis":["2Chr.2.1"]}],"note":null},{"text":"2. Making good Laws for the benefit of their Subjects, and appointing faithful Officers with charge of due execution of them, And he set Judges in the Land, and said, take heed what ye do, for ye judge not for man, but for the Lord, for there is no Iniquity with the Lord our God nor respect of Person, nor taking of Gifts.","proofs":["2 Chronicles 19:5–7"],"refs":[{"printed":"2 Chronicles 19:5–7","osis":["2Chr.19.5-2Chr.19.7"]}],"note":null},{"text":"3. Care of the common safety of their Subjects, And Jehosaphat reigned in his stead; And he placed Forces in all the fenced Cities of Judah, and set Garisons in the Land of Judah.","proofs":["2 Chronicles 17:1–2"],"refs":[{"printed":"2 Chronicles 17:1–2","osis":["2Chr.17.1-2Chr.17.2"]}],"note":null},{"text":"4. Encouragement of them that do well by their example, countenance, and rewards; together with discouragement and punishment of evil doers, Governours are for the punishment of Evil doers, and for the praise of them that do well.","proofs":["1 Peter 2:14"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]}],"note":null}],"items":[]},{"question":"What are the duties of the Younger, and Inferiour in Gifts and Graces to the Aged and Superiour?","answer":"The duties of the Younger and Inferiour in Gifts and Graces to the Elder and Superiour are, 1. To rise up before them, and give place to them with reverence and respect, Thou shalt rise up before the Hoary Head, and honour the face of the old man, and fear thy God. 2. Humble submission to them, so as to follow their wise counsels, Likewise ye Younger submit your selves unto the Elder. 3. Imitation of them in their Graces, and holy Conversation, Be ye also followers of me even as I also am of Christ.","segments":[{"text":"The duties of the Younger and Inferiour in Gifts and Graces to the Elder and Superiour are, 1. To rise up before them, and give place to them with reverence and respect, Thou shalt rise up before the Hoary Head, and honour the face of the old man, and fear thy God.","proofs":["Leviticus 19:32"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"note":null},{"text":"2. Humble submission to them, so as to follow their wise counsels, Likewise ye Younger submit your selves unto the Elder.","proofs":["1 Peter 5:5"],"refs":[{"printed":"1 Peter 5:5","osis":["1Pet.5.5"]}],"note":null},{"text":"3. Imitation of them in their Graces, and holy Conversation, Be ye also followers of me even as I also am of Christ.","proofs":["1 Corinthians 11:1"],"refs":[{"printed":"1 Corinthians 11:1","osis":["1Cor.11.1"]}],"note":null}],"items":[]},{"question":"What are the duties of the Aged and Superiour in Gifts and Graces, unto the Younger and Inferiour?","answer":"The duties of the Aged and Superiour in Gifts and Graces, unto the Younger and Inferiour are, 1. To adorn their old Age, and shew forth the power of their Grace in a holy and examplary Conversation, That the aged men be sober, grave, temperate, sound in Faith, in Charity, in Patience: the aged woman likewise, that they be in behaviour as becometh holiness, teachers of good things.","segments":[{"text":"The duties of the Aged and Superiour in Gifts and Graces, unto the Younger and Inferiour are, 1. To adorn their old Age, and shew forth the power of their Grace in a holy and examplary Conversation, That the aged men be sober, grave, temperate, sound in Faith, in Charity, in Patience: the aged woman likewise, that they be in behaviour as becometh holiness, teachers of good things.","proofs":["Titus 2:2"],"refs":[{"printed":"Titus 2:2","osis":["Titus.2.2"]}],"note":null}],"items":[]},{"question":"What are the duties of Equals one to another?","answer":"The duties of equals one to another are, 1. To live in peace with, and sincere love one to another, preferring each other in honour, Be at peace amongst your selves, Let Love be without dissimulation. Be kindly affectioned one to another with brotherly love, in honour, preferring one another. 2. To be pittiful, courtious and affable, and ready to promote one anothers good, and to rejoyce therein, Love as Brethren; be pittiful, be courtious, Let no man seek his own, but every man anothers wealth, Rejoyce with them that Rejoyce.","segments":[{"text":"The duties of equals one to another are, 1. To live in peace with, and sincere love one to another, preferring each other in honour, Be at peace amongst your selves,","proofs":["1 Thessalonians 5:13"],"refs":[{"printed":"1 Thessalonians 5:13","osis":["1Thess.5.13"]}],"note":null},{"text":"Let Love be without dissimulation. Be kindly affectioned one to another with brotherly love, in honour, preferring one another.","proofs":["Romans 12:9–10"],"refs":[{"printed":"Romans 12:9–10","osis":["Rom.12.9-Rom.12.10"]}],"note":null},{"text":"2. To be pittiful, courtious and affable, and ready to promote one anothers good, and to rejoyce therein, Love as Brethren; be pittiful, be courtious,","proofs":["1 Peter 3:8"],"refs":[{"printed":"1 Peter 3:8","osis":["1Pet.3.8"]}],"note":null},{"text":"Let no man seek his own, but every man anothers wealth,","proofs":["1 Corinthians 10:24"],"refs":[{"printed":"1 Corinthians 10:24","osis":["1Cor.10.24"]}],"note":null},{"text":"Rejoyce with them that Rejoyce.","proofs":["Romans 12:15"],"refs":[{"printed":"Romans 12:15","osis":["Rom.12.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":65,"title":"What is forbidden in the fifth Commandement?","part":null,"questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fifth Commandement?","answer":"The fifth Commandement forbiddeth the neglecting of, or doing any thing against the Honour and Duty which belongeth to every one in their several Places and Relations.","segments":[{"text":"The fifth Commandement forbiddeth the neglecting of, or doing any thing against the Honour and Duty which belongeth to every one in their several Places and Relations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many ways may we sin against the fifth Commandement?","answer":"We may sin against the fifth Commandement two wayes. 1. By neglect of the duties therein prescribed. 2. By doing any thing against the honour which belongeth unto every one in their several places and relations.","segments":[{"text":"We may sin against the fifth Commandement two wayes. 1. By neglect of the duties therein prescribed. 2. By doing any thing against the honour which belongeth unto every one in their several places and relations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins of Children against their Parents?","answer":"The sins of Children against their Parents are, 1. Irreverence towards them, and any ways dishonouring of them either in speech or behaviour, Cursed be he that setteth light by his Father or his Mother, and all the people shall say, Amen, Who so curseth his Father or his Mother, his Lamp shall be put out in obscure darkness. 2. Disobedience to their Commands, The Eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the valley shall pick it out, and young Eagles shall eat it. 3. Unteachableness and refusal of their instruction, Hear instruction and be wise, refuse it not, And thou mourn at last, and say, How have I hated instruction, and have not obeyed the voyce of my Teachers? 4. Stubbornness and Incorrigibleness under their reproofs and corrections, And he said, Why do yee such things? I hear of your evil dealings; notwithstanding they hearkned not unto the voyce of their Father. 5. Wastefulness of their substance, unthankfulness for their care and favours, or any ways unkindness to them, especially when they are aged and in distress, He that wasteth his Father, and chaseth away his Mother, is a Son that causeth shame, and bringeth reproach, Despise not thy Mother when she is old. 6. Disposal of themselves unto Callings, or in Marriages without their consent or advice, And Esau was forty years old when he took to Wife Judith the Daughter of Beeri the Hittite, and Bashemath the Daughter of Elon the Hittite: Which were a grief of mind unto Isaac and to Rebekah.","segments":[{"text":"The sins of Children against their Parents are, 1. Irreverence towards them, and any ways dishonouring of them either in speech or behaviour, Cursed be he that setteth light by his Father or his Mother, and all the people shall say, Amen,","proofs":["Deuteronomy 27:16"],"refs":[{"printed":"Deuteronomy 27:16","osis":["Deut.27.16"]}],"note":null},{"text":"Who so curseth his Father or his Mother, his Lamp shall be put out in obscure darkness.","proofs":["Proverbs 20:20"],"refs":[{"printed":"Proverbs 20:20","osis":["Prov.20.20"]}],"note":null},{"text":"2. Disobedience to their Commands, The Eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the valley shall pick it out, and young Eagles shall eat it.","proofs":["Proverbs 30:17"],"refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"note":null},{"text":"3. Unteachableness and refusal of their instruction, Hear instruction and be wise, refuse it not,","proofs":["Proverbs 8:33"],"refs":[{"printed":"Proverbs 8:33","osis":["Prov.8.33"]}],"note":null},{"text":"And thou mourn at last, and say, How have I hated instruction, and have not obeyed the voyce of my Teachers?","proofs":["Proverbs 5:11–13"],"refs":[{"printed":"Proverbs 5:11–13","osis":["Prov.5.11-Prov.5.13"]}],"note":null},{"text":"4. Stubbornness and Incorrigibleness under their reproofs and corrections, And he said, Why do yee such things? I hear of your evil dealings; notwithstanding they hearkned not unto the voyce of their Father.","proofs":["1 Samuel 2:23, 25"],"refs":[{"printed":"1 Samuel 2:23, 25","osis":["1Sam.2.23","1Sam.2.25"]}],"note":null},{"text":"5. Wastefulness of their substance, unthankfulness for their care and favours, or any ways unkindness to them, especially when they are aged and in distress, He that wasteth his Father, and chaseth away his Mother, is a Son that causeth shame, and bringeth reproach,","proofs":["Proverbs 19:26"],"refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"note":null},{"text":"Despise not thy Mother when she is old.","proofs":["Proverbs 23:22"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]}],"note":null},{"text":"6. Disposal of themselves unto Callings, or in Marriages without their consent or advice, And Esau was forty years old when he took to Wife Judith the Daughter of Beeri the Hittite, and Bashemath the Daughter of Elon the Hittite: Which were a grief of mind unto Isaac and to Rebekah.","proofs":["Genesis 26:34–35"],"refs":[{"printed":"Genesis 26:34–35","osis":["Gen.26.34-Gen.26.35"]}],"note":null}],"items":[]},{"question":"What are the sins of Parents against their Children?","answer":"The sins of Parents against their Children are, 1. Want of Natural Affection, and tenderness towards them, especially when Infants, or sick and helpless, Without Natural Affection, She is hardned against her young ones, as though they were not hers. 2. Too fond love, giving them their wills, and subjecting themselves thereunto; together with partial love, and that expressing it self more to the less deserving, and less to the more deserving. 3. Neglect of their Souls, to give them instruction, and seasonable, and needful Correction; as also neglect of their bodies, to make convenient provision for them, He that spareth his Rod hateth his Son, If any provide not for his own, he is worse than an Infidel. 4 Cruelty towards them, and unreasonable provoking of them unto anger, Ye Fathers provoke not your children to wrath, Fathers provoke not your children to wrath lest they be discourag’d. 5. Encouragement of them either by their commands or example in well doing, or discouragement of them, either by their prohibition or frowns and displeasure in well doing. 6. Opposition of that which is really for their good, either in reference unto their Calling or Marriage.","segments":[{"text":"The sins of Parents against their Children are, 1. Want of Natural Affection, and tenderness towards them, especially when Infants, or sick and helpless, Without Natural Affection,","proofs":["Romans 1:31"],"refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"note":null},{"text":"She is hardned against her young ones, as though they were not hers.","proofs":["Job 39:16"],"refs":[{"printed":"Job 39:16","osis":["Job.39.16"]}],"note":null},{"text":"2. Too fond love, giving them their wills, and subjecting themselves thereunto; together with partial love, and that expressing it self more to the less deserving, and less to the more deserving. 3. Neglect of their Souls, to give them instruction, and seasonable, and needful Correction; as also neglect of their bodies, to make convenient provision for them, He that spareth his Rod hateth his Son,","proofs":["Proverbs 13:24"],"refs":[{"printed":"Proverbs 13:24","osis":["Prov.13.24"]}],"note":null},{"text":"If any provide not for his own, he is worse than an Infidel.","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null},{"text":"4 Cruelty towards them, and unreasonable provoking of them unto anger, Ye Fathers provoke not your children to wrath,","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null},{"text":"Fathers provoke not your children to wrath lest they be discourag’d.","proofs":["Colossians 3:21"],"refs":[{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"note":null},{"text":"5. Encouragement of them either by their commands or example in well doing, or discouragement of them, either by their prohibition or frowns and displeasure in well doing. 6. Opposition of that which is really for their good, either in reference unto their Calling or Marriage.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins of Wives against their husbands?","answer":"The sins of Wives against their Husbands are, 1. Want of that due reverence and honour, and endeared love which they should have for their Husbands above all others, And Michael saw David dancing before the Lord, and she despised him in her heart. 2. Infidelity in breaking the Marriage Covenant, or revealing any secrets committed by their Husbands unto them, To deliver thee from the strange Woman, who forsaketh the Guide of her Youth, and forgetteth the Covenant of her God 3. Pride, and profusive spending and wasting their estates in costly Cloaths beyond their degree, or any other wayes, Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of Gold, or of putting on of Apparel. 4. Unsubjection unto, and imperiousness over their Husbands, as if they were their foot, to be commanded by them, and not their head to rule over them; and this accompanied with frowardness and a contentious Spirit, disturbing their Husbands with their evil speeches and clamours, The contentions of a Wife are a continual dropping. 5. Evil surmises, and suspicions of their Husbands without reason, unkind behaviour towards them, whatsoever kindnesses they receive from them; foolish speaking of their faults before others to their provocation, instead of loving and meek admonitions when they are alone to their amendment. 6. Deafning their ear unto the loving Counsels, and faithful reproofs of their Husbands for their Souls good, growing the worse in and not the better thereby.","segments":[{"text":"The sins of Wives against their Husbands are, 1. Want of that due reverence and honour, and endeared love which they should have for their Husbands above all others, And Michael saw David dancing before the Lord, and she despised him in her heart.","proofs":["2 Samuel 6:16"],"refs":[{"printed":"2 Samuel 6:16","osis":["2Sam.6.16"]}],"note":null},{"text":"2. Infidelity in breaking the Marriage Covenant, or revealing any secrets committed by their Husbands unto them, To deliver thee from the strange Woman, who forsaketh the Guide of her Youth, and forgetteth the Covenant of her God","proofs":["Proverbs 2:16–17"],"refs":[{"printed":"Proverbs 2:16–17","osis":["Prov.2.16-Prov.2.17"]}],"note":null},{"text":"3. Pride, and profusive spending and wasting their estates in costly Cloaths beyond their degree, or any other wayes, Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of Gold, or of putting on of Apparel.","proofs":["1 Peter 3:3"],"refs":[{"printed":"1 Peter 3:3","osis":["1Pet.3.3"]}],"note":null},{"text":"4. Unsubjection unto, and imperiousness over their Husbands, as if they were their foot, to be commanded by them, and not their head to rule over them; and this accompanied with frowardness and a contentious Spirit, disturbing their Husbands with their evil speeches and clamours, The contentions of a Wife are a continual dropping.","proofs":["Proverbs 19:13"],"refs":[{"printed":"Proverbs 19:13","osis":["Prov.19.13"]}],"note":null},{"text":"5. Evil surmises, and suspicions of their Husbands without reason, unkind behaviour towards them, whatsoever kindnesses they receive from them; foolish speaking of their faults before others to their provocation, instead of loving and meek admonitions when they are alone to their amendment. 6. Deafning their ear unto the loving Counsels, and faithful reproofs of their Husbands for their Souls good, growing the worse in and not the better thereby.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins of Husbands against their Wives?","answer":"The sins of Husbands against their Wives are, 1. Want of that endeared love and kindness which is due to their Wives; bitter speeches, unkind, and unreasonable Jealousies; revilings, and rage at their advice, especially when it is loving and meek, and for the real good of body or estate, or name, or soul, Husbands love your Wives and be not bitter against them 2. Unfaithfulness unto their Wives, and that either in reference unto their Bodies by Adultery; or in reference unto their Souls by neglect of such advice, reproof, or instruction as may be for their Souls good, especially by drawing them unto sin to their Souls ruine, The Lord hath been a witness between thee and the wife of thy Youth, against whom thou hast dealt treacherously: yet is she thy Companion and the Wife of thy Covenant, Then the men which knew that their Wives had burnt Incense unto other gods, answered: as for the word which thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee.","segments":[{"text":"The sins of Husbands against their Wives are, 1. Want of that endeared love and kindness which is due to their Wives; bitter speeches, unkind, and unreasonable Jealousies; revilings, and rage at their advice, especially when it is loving and meek, and for the real good of body or estate, or name, or soul, Husbands love your Wives and be not bitter against them","proofs":["Colossians 3:19"],"refs":[{"printed":"Colossians 3:19","osis":["Col.3.19"]}],"note":null},{"text":"2. Unfaithfulness unto their Wives, and that either in reference unto their Bodies by Adultery; or in reference unto their Souls by neglect of such advice, reproof, or instruction as may be for their Souls good, especially by drawing them unto sin to their Souls ruine, The Lord hath been a witness between thee and the wife of thy Youth, against whom thou hast dealt treacherously: yet is she thy Companion and the Wife of thy Covenant,","proofs":["Malachi 2:14"],"refs":[{"printed":"Malachi 2:14","osis":["Mal.2.14"]}],"note":null},{"text":"Then the men which knew that their Wives had burnt Incense unto other gods, answered: as for the word which thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee.","proofs":["Jeremiah 44:15–16"],"refs":[{"printed":"Jeremiah 44:15–16","osis":["Jer.44.15-Jer.44.16"]}],"note":null}],"items":[]},{"question":"What are the sins of Servants against their Masters?","answer":"The sins of Servants against their Masters are, 1. Disobedience unto their lawful, and fit commands, or unwilling obedience, or eye-service of them only, neglecting their business when their backs are turn’d, Servants obey in all things your Masters, not with eye-service as men-pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily as unto the Lord. 2. Dishonouring them by reviling speeches to them, or reproachful speeches of them; or by any kind of rude and saucy behaviour before them. 3. Lying, or any ways dissembling with them; wronging, or any ways defrauding of them in their estates, He that worketh deceit shall not dwell within my House; he that telleth Lyes shall not tarry in my sight. 4. Repining at their provisions without cause; impatience, anger, discontent, surliness, and answering again when reproved for their faults, Not answering again. 5. Receiving no instruction from them; withdrawment from, or negligent and sleepy attendance upon Family-worship.","segments":[{"text":"The sins of Servants against their Masters are, 1. Disobedience unto their lawful, and fit commands, or unwilling obedience, or eye-service of them only, neglecting their business when their backs are turn’d, Servants obey in all things your Masters, not with eye-service as men-pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily as unto the Lord.","proofs":["Colossians 3:22–23"],"refs":[{"printed":"Colossians 3:22–23","osis":["Col.3.22-Col.3.23"]}],"note":null},{"text":"2. Dishonouring them by reviling speeches to them, or reproachful speeches of them; or by any kind of rude and saucy behaviour before them. 3. Lying, or any ways dissembling with them; wronging, or any ways defrauding of them in their estates, He that worketh deceit shall not dwell within my House; he that telleth Lyes shall not tarry in my sight.","proofs":["Psalm 101:7"],"refs":[{"printed":"Psalm 101:7","osis":["Ps.101.7"]}],"note":null},{"text":"4. Repining at their provisions without cause; impatience, anger, discontent, surliness, and answering again when reproved for their faults, Not answering again.","proofs":["Titus 2:9"],"refs":[{"printed":"Titus 2:9","osis":["Titus.2.9"]}],"note":null},{"text":"5. Receiving no instruction from them; withdrawment from, or negligent and sleepy attendance upon Family-worship.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins of Masters against their Servants?","answer":"The sins of Masters against their Servants are, 1. Requiring and command them to do any thing which is in it self sinful, or encouraging of them by their example so to do, it may be the Lord will hear the words of Rabshakeh, whom his Master hath sent to reproach the living God. 2. Requiring their whole time for themselves, and not allowing them sufficient for the refreshment of nature, and daily secret worship of God. 3. Proud imperious carriage towards them, and ruling over them with severity and continual chiding and Threatnings; discontent, and dissatisfaction, with all their willing endeavours to do them service; too eager insisting upon, and too frequent upbraiding them with their faults, Forbearing threatning. 4. Niggard pinching, and with-holding from them their convenient Food; or things needful for them when they are sick, as also keeping back from them their due wages, Behold the Hire of the Labourers which have Reaped down your Fields, which is of you kept back by fraud, crieth. 5. Neglect of their Souls, and of Family-worship with them, Pour out thy fury upon the Families that call not upon thy Name.","segments":[{"text":"The sins of Masters against their Servants are, 1. Requiring and command them to do any thing which is in it self sinful, or encouraging of them by their example so to do, it may be the Lord will hear the words of Rabshakeh, whom his Master hath sent to reproach the living God.","proofs":["Isaiah 37:4"],"refs":[{"printed":"Isaiah 37:4","osis":["Isa.37.4"]}],"note":null},{"text":"2. Requiring their whole time for themselves, and not allowing them sufficient for the refreshment of nature, and daily secret worship of God. 3. Proud imperious carriage towards them, and ruling over them with severity and continual chiding and Threatnings; discontent, and dissatisfaction, with all their willing endeavours to do them service; too eager insisting upon, and too frequent upbraiding them with their faults, Forbearing threatning.","proofs":["Ephesians 6:9"],"refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"note":null},{"text":"4. Niggard pinching, and with-holding from them their convenient Food; or things needful for them when they are sick, as also keeping back from them their due wages, Behold the Hire of the Labourers which have Reaped down your Fields, which is of you kept back by fraud, crieth.","proofs":["James 5:4"],"refs":[{"printed":"James 5:4","osis":["Jas.5.4"]}],"note":null},{"text":"5. Neglect of their Souls, and of Family-worship with them, Pour out thy fury upon the Families that call not upon thy Name.","proofs":["Jeremiah 10:25"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"note":null}],"items":[]},{"question":"What are the sins of people against their Ministers?","answer":"The sins of people against their Ministers are, 1. Hatred and persecution of them, either with the hand or tongue, making slanders, or taking them up without proof, and no ways esteeming and honouring of them as Ministers of Christ, and Embassadors sent from Heaven unto them, I will remember his deeds which he doth, prating against us with malicious words, His letters (say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible, He that despiseth you despiseth me. 2. Forbearing to hear them through an itching ear, slightness of Spirit in hearing, and any ways grieving of them by their unbelief, hardness of heart, unfruitfulness, divisions amongst themselves, unstedfastness and unsutable conversation unto the Gospel which their Ministers do preach amongst them, For the time will come when they will not endure sound Doctrine, but after their own lusts shall heap up to themselves Teachers, having itching ears: and they shall turn away their ears from the Truth, and shall be turned unto Fables, He looked about with anger, being grieved for the hardness of their hearts, Out of much affliction and anguish of heart I wrote unto you with many tears. 3. Restraining Prayer for them, denial of required submission and obedience unto them, with-holding due maintenance from them, or any ways neglecting the duties required of people to their Ministers.","segments":[{"text":"The sins of people against their Ministers are, 1. Hatred and persecution of them, either with the hand or tongue, making slanders, or taking them up without proof, and no ways esteeming and honouring of them as Ministers of Christ, and Embassadors sent from Heaven unto them, I will remember his deeds which he doth, prating against us with malicious words,","proofs":["3 John 10"],"refs":[{"printed":"3 John 10","osis":["3John.1.10"]}],"note":null},{"text":"His letters (say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible,","proofs":["2 Corinthians 10:10"],"refs":[{"printed":"2 Corinthians 10:10","osis":["2Cor.10.10"]}],"note":null},{"text":"He that despiseth you despiseth me.","proofs":["Luke 10:16"],"refs":[{"printed":"Luke 10:16","osis":["Luke.10.16"]}],"note":null},{"text":"2. Forbearing to hear them through an itching ear, slightness of Spirit in hearing, and any ways grieving of them by their unbelief, hardness of heart, unfruitfulness, divisions amongst themselves, unstedfastness and unsutable conversation unto the Gospel which their Ministers do preach amongst them, For the time will come when they will not endure sound Doctrine, but after their own lusts shall heap up to themselves Teachers, having itching ears: and they shall turn away their ears from the Truth, and shall be turned unto Fables,","proofs":["2 Timothy 4:3–4"],"refs":[{"printed":"2 Timothy 4:3–4","osis":["2Tim.4.3-2Tim.4.4"]}],"note":null},{"text":"He looked about with anger, being grieved for the hardness of their hearts,","proofs":["Mark 3:5"],"refs":[{"printed":"Mark 3:5","osis":["Mark.3.5"]}],"note":null},{"text":"Out of much affliction and anguish of heart I wrote unto you with many tears.","proofs":["2 Corinthians 2:4"],"refs":[{"printed":"2 Corinthians 2:4","osis":["2Cor.2.4"]}],"note":null},{"text":"3. Restraining Prayer for them, denial of required submission and obedience unto them, with-holding due maintenance from them, or any ways neglecting the duties required of people to their Ministers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins of Ministers against their People?","answer":"The sins of Ministers against their people are, 1. Want of sincere and tender love to their Souls, seeking more to receive earthly gain from them, than to do any good unto them, I seek not yours, but you, His Watchmen are blind, they are greedy Dogs which can never have enough: they look every one for his gain from his Quarter. 2. Negligence in their prayers and studies for them, and in their Preaching the Word to them, Give attendance to Reading, and Exhortation, and Doctrine; Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbitery. 3. Unwatchfulness over them, unprofitableness in their discourse amongst them, unsuitableness of Conversation unto their Doctrine and Profession, unteaching that by their Lives which they Teach in their Pulpits. 4. Corrupting the Word they preach, and infecting the minds of their people with Erronious Opinions, We are not as many which corrupt the Word of God.","segments":[{"text":"The sins of Ministers against their people are, 1. Want of sincere and tender love to their Souls, seeking more to receive earthly gain from them, than to do any good unto them, I seek not yours, but you,","proofs":["2 Corinthians 12:14"],"refs":[{"printed":"2 Corinthians 12:14","osis":["2Cor.12.14"]}],"note":null},{"text":"His Watchmen are blind, they are greedy Dogs which can never have enough: they look every one for his gain from his Quarter.","proofs":["Isaiah 56:10–11"],"refs":[{"printed":"Isaiah 56:10–11","osis":["Isa.56.10-Isa.56.11"]}],"note":null},{"text":"2. Negligence in their prayers and studies for them, and in their Preaching the Word to them, Give attendance to Reading, and Exhortation, and Doctrine; Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbitery.","proofs":["1 Timothy 4:13–14"],"refs":[{"printed":"1 Timothy 4:13–14","osis":["1Tim.4.13-1Tim.4.14"]}],"note":null},{"text":"3. Unwatchfulness over them, unprofitableness in their discourse amongst them, unsuitableness of Conversation unto their Doctrine and Profession, unteaching that by their Lives which they Teach in their Pulpits. 4. Corrupting the Word they preach, and infecting the minds of their people with Erronious Opinions, We are not as many which corrupt the Word of God.","proofs":["2 Corinthians 2:17"],"refs":[{"printed":"2 Corinthians 2:17","osis":["2Cor.2.17"]}],"note":null}],"items":[]},{"question":"What are the sins of Subjects against their Magistrates?","answer":"The sins of Subjects against their Magistrates are, 1. Rebellion against them, and any treasonable seeking their overthrow and ruine, An evil man seeketh only Rebellion, therefore a cruel Messenger shall be sent against him. 2. Unsubjection and disobedience unto their good and righteous Laws, Wherefore ye must needs be subject not only for wrath, but also for conscience sake. 3. Neglecting of Prayer for them, and instead thereof, speaking evil of them, Presumptuous, are they self-willed; they are not afraid to speak evil of Dignities. 4. Reviling speeches unto them, and irreverent behaviour before them, Thou shalt not revile the gods, nor curse the Ruler of thy people, And Araunah went out and bowed himself before the King. 5. Denial of their just dues, and any ways defrauding of them, Owe no man any thing.","segments":[{"text":"The sins of Subjects against their Magistrates are, 1. Rebellion against them, and any treasonable seeking their overthrow and ruine, An evil man seeketh only Rebellion, therefore a cruel Messenger shall be sent against him.","proofs":["Proverbs 17:11"],"refs":[{"printed":"Proverbs 17:11","osis":["Prov.17.11"]}],"note":null},{"text":"2. Unsubjection and disobedience unto their good and righteous Laws, Wherefore ye must needs be subject not only for wrath, but also for conscience sake.","proofs":["Romans 13:5"],"refs":[{"printed":"Romans 13:5","osis":["Rom.13.5"]}],"note":null},{"text":"3. Neglecting of Prayer for them, and instead thereof, speaking evil of them, Presumptuous, are they self-willed; they are not afraid to speak evil of Dignities.","proofs":["2 Peter 2:10"],"refs":[{"printed":"2 Peter 2:10","osis":["2Pet.2.10"]}],"note":null},{"text":"4. Reviling speeches unto them, and irreverent behaviour before them, Thou shalt not revile the gods, nor curse the Ruler of thy people,","proofs":["Exodus 22:28"],"refs":[{"printed":"Exodus 22:28","osis":["Exod.22.28"]}],"note":null},{"text":"And Araunah went out and bowed himself before the King.","proofs":["2 Samuel 24:20"],"refs":[{"printed":"2 Samuel 24:20","osis":["2Sam.24.20"]}],"note":null},{"text":"5. Denial of their just dues, and any ways defrauding of them, Owe no man any thing.","proofs":["Romans 13:8"],"refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"items":[]},{"question":"What are the sins of Magistrates against the Subjects?","answer":"The sins of Magistrates against their Subjects are, 1. Making Laws which are contrary unto the Laws of God, Hast thou not signed a Decree, that every man that shall ask a Petition of any god or man within thirty days, save of thee O King, shall be cast into the Den of Lyons? 2. Oppression, Tyranny, and Cruelty in their Government, As a roaring Lyon, and ranging Bear, so is a wicked Ruler over the poor people. The Prince that wanteth understanding, is also a great Oppressor, but he that hateth Covetousness, shall prolong his days. 3. Seeking their own Interest, rather than the Interest of the commonwealth. 4. Discountenance, and discouragement of the Good and Righteous, together with Encouragement and Preferment of the Wicked and Unrighteous. 5. Unsubjection to the Laws of God themselves, and by their evil Example encouraging others to do the like, The wicked walk on every side, when the vilest men are exalted.","segments":[{"text":"The sins of Magistrates against their Subjects are, 1. Making Laws which are contrary unto the Laws of God, Hast thou not signed a Decree, that every man that shall ask a Petition of any god or man within thirty days, save of thee O King, shall be cast into the Den of Lyons?","proofs":["Daniel 6:12"],"refs":[{"printed":"Daniel 6:12","osis":["Dan.6.12"]}],"note":null},{"text":"2. Oppression, Tyranny, and Cruelty in their Government, As a roaring Lyon, and ranging Bear, so is a wicked Ruler over the poor people. The Prince that wanteth understanding, is also a great Oppressor, but he that hateth Covetousness, shall prolong his days.","proofs":["Proverbs 28:15–16"],"refs":[{"printed":"Proverbs 28:15–16","osis":["Prov.28.15-Prov.28.16"]}],"note":null},{"text":"3. Seeking their own Interest, rather than the Interest of the commonwealth. 4. Discountenance, and discouragement of the Good and Righteous, together with Encouragement and Preferment of the Wicked and Unrighteous. 5. Unsubjection to the Laws of God themselves, and by their evil Example encouraging others to do the like, The wicked walk on every side, when the vilest men are exalted.","proofs":["Psalm 12:8"],"refs":[{"printed":"Psalm 12:8","osis":["Ps.12.8"]}],"note":null}],"items":[]},{"question":"What are the sins of the younger and weaker in Gifts, and Graces, against them that are aged and stronger?","answer":"The sins of the younger and weaker in Gifts, and Graces, against them which are aged and stronger, are: 1. A proud conceitedness of Wisdom and worth in themselves, beyond their elders and betters, together with a dispising of them in their hearts, and judging of them for making use of their known Liberty, Not a Novice, lest being lifted up with Pride, he fall into the condemnation of the Devil, Let not him that eateth not, judge him that eateth. 2. A rude and undecent taking place of them, or any ways irreverent carriage towards them, Sit not down in the highest Room, lest a more honourable than thou be bidden; and he say, give this man place. 3. A masterly spirit and stiff will, which will not yield to their wise Counsels, and advice for their good.","segments":[{"text":"The sins of the younger and weaker in Gifts, and Graces, against them which are aged and stronger, are: 1. A proud conceitedness of Wisdom and worth in themselves, beyond their elders and betters, together with a dispising of them in their hearts, and judging of them for making use of their known Liberty, Not a Novice, lest being lifted up with Pride, he fall into the condemnation of the Devil,","proofs":["1 Timothy 3:6"],"refs":[{"printed":"1 Timothy 3:6","osis":["1Tim.3.6"]}],"note":null},{"text":"Let not him that eateth not, judge him that eateth.","proofs":["Romans 14:3"],"refs":[{"printed":"Romans 14:3","osis":["Rom.14.3"]}],"note":null},{"text":"2. A rude and undecent taking place of them, or any ways irreverent carriage towards them, Sit not down in the highest Room, lest a more honourable than thou be bidden; and he say, give this man place.","proofs":["Luke 14:8–9"],"refs":[{"printed":"Luke 14:8–9","osis":["Luke.14.8-Luke.14.9"]}],"note":null},{"text":"3. A masterly spirit and stiff will, which will not yield to their wise Counsels, and advice for their good.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the sins of the aged and stronger in Gifts and Graces, against the younger and weaker.","answer":"The sins of the aged and stronger in Gifts and Graces, against the younger and weaker, are: 1. Giving them evil examples of Unholiness, Covetousness, Unrighteousness, Intemperance, or any Wickedness. 2. Contemptuous carriage towards them, or not giving due encouragement unto good beginnings. 3. Not bearing with their weakness, and despising of them, because of their infirmities, We then that are strong, ought to bear the infirmities of the weak, and not to please our selves, Let not him that eateth, despise him that eateth not.","segments":[{"text":"The sins of the aged and stronger in Gifts and Graces, against the younger and weaker, are: 1. Giving them evil examples of Unholiness, Covetousness, Unrighteousness, Intemperance, or any Wickedness. 2. Contemptuous carriage towards them, or not giving due encouragement unto good beginnings. 3. Not bearing with their weakness, and despising of them, because of their infirmities, We then that are strong, ought to bear the infirmities of the weak, and not to please our selves,","proofs":["Romans 15:1"],"refs":[{"printed":"Romans 15:1","osis":["Rom.15.1"]}],"note":null},{"text":"Let not him that eateth, despise him that eateth not.","proofs":["Romans 14:3"],"refs":[{"printed":"Romans 14:3","osis":["Rom.14.3"]}],"note":null}],"items":[]},{"question":"What are the sins of Equals, one against another?","answer":"The sins of Equals, one against another are, 1. Hatred, Envy, Malice, inordinate anger towards, and evil speaking, either to, or of one another, and any ways injuring, Defaming and dishonouring, each other, Let all bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice; and be kind one to another, tender hearted, forgiving one another. 2. Instead of provoking one another unto Love & good Works, enticing one another, or yielding unto one anothers enticements unto sin, Let us consider one another, to provoke unto love, and good works, My Son, If sinners entice thee, consent thou not. 3. A private contracted selfish spirit, which keepeth them from any cordial diligent, and seeking of one anothers good, unless their own private carnal Interest be promoted thereby, Let no man seek his own, but every man anothers wealth.","segments":[{"text":"The sins of Equals, one against another are, 1. Hatred, Envy, Malice, inordinate anger towards, and evil speaking, either to, or of one another, and any ways injuring, Defaming and dishonouring, each other, Let all bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice; and be kind one to another, tender hearted, forgiving one another.","proofs":["Ephesians 4:31–32"],"refs":[{"printed":"Ephesians 4:31–32","osis":["Eph.4.31-Eph.4.32"]}],"note":null},{"text":"2. Instead of provoking one another unto Love & good Works, enticing one another, or yielding unto one anothers enticements unto sin, Let us consider one another, to provoke unto love, and good works,","proofs":["Hebrews 10:24"],"refs":[{"printed":"Hebrews 10:24","osis":["Heb.10.24"]}],"note":null},{"text":"My Son, If sinners entice thee, consent thou not.","proofs":["Proverbs 1:10"],"refs":[{"printed":"Proverbs 1:10","osis":["Prov.1.10"]}],"note":null},{"text":"3. A private contracted selfish spirit, which keepeth them from any cordial diligent, and seeking of one anothers good, unless their own private carnal Interest be promoted thereby, Let no man seek his own, but every man anothers wealth.","proofs":["1 Corinthians 10:24"],"refs":[{"printed":"1 Corinthians 10:24","osis":["1Cor.10.24"]}],"note":null}],"items":[]}]}],"text":null},{"number":66,"title":"What is the Reason annexed in the fifth Commandment?","part":null,"questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Reason annexed in the fifth Commandment?","answer":"The Reason annexed in the fifth Commandment is, A promise of long life and prosperity (as far as it shall serve for Gods Glory, and their own good) to all such as keep this Commandment.","segments":[{"text":"The Reason annexed in the fifth Commandment is, A promise of long life and prosperity (as far as it shall serve for Gods Glory, and their own good) to all such as keep this Commandment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Promise it self, which is annexed for the encouragement of those that keep this fifth Commandment?","answer":"The Promise it self, which is annexed for the encouragement of them that keep this fifth Commandment, is the Promise of long life; and this is the first particular Commandment with Promise. Honour thy Father and thy Mother, that thy days may be long in the Land which the Lord thy God giveth thee. Honour thy Father and thy Mother (which is the first Commandment with Promise.)","segments":[{"text":"The Promise it self, which is annexed for the encouragement of them that keep this fifth Commandment, is the Promise of long life; and this is the first particular Commandment with Promise. Honour thy Father and thy Mother, that thy days may be long in the Land which the Lord thy God giveth thee. Honour thy Father and thy Mother (which is the first Commandment with Promise.)","proofs":["Ephesians 6:2"],"refs":[{"printed":"Ephesians 6:2","osis":["Eph.6.2"]}],"note":null}],"items":[]},{"question":"How is the fifth Commandment, the first Commandment with Promise, when there is a Promise of Gods shewing mercy unto thousands annexed unto the second Commandment?","answer":"The Promise of Gods shewing mercy unto thousands annexed unto the second Commandment, hath not a respect unto that Commandment only, but is made to those that love God, and with that, keep all his other Commandments; whereas this Promise of long Life is particularly applied unto the keepers of this fifth Commandment.","segments":[{"text":"The Promise of Gods shewing mercy unto thousands annexed unto the second Commandment, hath not a respect unto that Commandment only, but is made to those that love God, and with that, keep all his other Commandments; whereas this Promise of long Life is particularly applied unto the keepers of this fifth Commandment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is included in this Promise of long Life?","answer":"This Promise of long Life doth include not only the continuance of Life for a long time, which may be so accompanied with Miseries, that Death may be more desirable, but also it includeth the Blessing and Prosperity of Life, Honour thy Father and thy Mother that it may be well with thee, and that thou mayst live long on the Earth.","segments":[{"text":"This Promise of long Life doth include not only the continuance of Life for a long time, which may be so accompanied with Miseries, that Death may be more desirable, but also it includeth the Blessing and Prosperity of Life, Honour thy Father and thy Mother that it may be well with thee, and that thou mayst live long on the Earth.","proofs":["Ephesians 6:2–3"],"refs":[{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null}],"items":[]},{"question":"Do all those then that honour their Parents, live long and prosper upon the Earth?","answer":"1. Many that honour their Parents, and are faithful in all Relative duties, do now attain long Life and Prosperity in the World, and that by vertue of this Promise; and those that do otherwise, are many of them cut off in their youth, or in the midst of their days, and bring the Curse of poverty and want upon themselves whilst they live: yet withal, we may observe that Temporal Promises and Judgments, were fulfilled more in the Letter, formerly in the Old Testament times, than in the later Gospel days, wherein they are often exchanged into Spiritual. 2. This Promise is to be understood with this exception, so far as it may serve for Gods Glory, and the real good of these that keep this Commandment; and oftentimes God is glorified, and they are benefitted, when they are exercised with affliction, and God sees it best to take some of them home in their youth, or strength of their years to himself, to hide them from the miseries that befal them that survive, and instead of long Life on Earth, he giveth them eternal Life in Heaven, It is good for me that I have been afflicted, that I might learn thy Statutes. The Righteous perisheth, and Merciful men are taken away from the evil to come. This is the promise that he hath promised us, even eternal Life.","segments":[{"text":"1. Many that honour their Parents, and are faithful in all Relative duties, do now attain long Life and Prosperity in the World, and that by vertue of this Promise; and those that do otherwise, are many of them cut off in their youth, or in the midst of their days, and bring the Curse of poverty and want upon themselves whilst they live: yet withal, we may observe that Temporal Promises and Judgments, were fulfilled more in the Letter, formerly in the Old Testament times, than in the later Gospel days, wherein they are often exchanged into Spiritual. 2. This Promise is to be understood with this exception, so far as it may serve for Gods Glory, and the real good of these that keep this Commandment; and oftentimes God is glorified, and they are benefitted, when they are exercised with affliction, and God sees it best to take some of them home in their youth, or strength of their years to himself, to hide them from the miseries that befal them that survive, and instead of long Life on Earth, he giveth them eternal Life in Heaven, It is good for me that I have been afflicted, that I might learn thy Statutes.","proofs":["Psalm 119:71"],"refs":[{"printed":"Psalm 119:71","osis":["Ps.119.71"]}],"note":null},{"text":"The Righteous perisheth, and Merciful men are taken away from the evil to come.","proofs":["Isaiah 57:1"],"refs":[{"printed":"Isaiah 57:1","osis":["Isa.57.1"]}],"note":null},{"text":"This is the promise that he hath promised us, even eternal Life.","proofs":["1 John 2:25"],"refs":[{"printed":"1 John 2:25","osis":["1John.2.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":67,"title":"Which is the Sixth Commandment?","part":null,"questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the Sixth Commandment?","answer":"The Sixth Commandment is, Thou shalt not kill.","segments":[{"text":"The Sixth Commandment is, Thou shalt not kill.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":68,"title":"What is required in the sixth Commandment?","part":null,"questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the sixth Commandment?","answer":"The sixth Commandment requireth all Lawful endeavours, to preserve our own life, and the life of others.","segments":[{"text":"The sixth Commandment requireth all Lawful endeavours, to preserve our own life, and the life of others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the sixth Commandment respect?","answer":"The sixth Commandment doth respect our own, and others life.","segments":[{"text":"The sixth Commandment doth respect our own, and others life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the sixth Commandment require, in reference to our own life?","answer":"The sixth Commandment doth require in reference unto our own life, all lawful endeavours for the preservation of it.","segments":[{"text":"The sixth Commandment doth require in reference unto our own life, all lawful endeavours for the preservation of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not deny Christ, and his Truths, for the preservation of our Life, if we should certainly lose our life for owning and acknowledging them?","answer":"The denial of Christ, and his Truths, is an unlawful means for the preservation of our life, and therefore not to be used, and the saving our life this way, is the way to lose our life, and our souls for ever, Whosoever shall deny me before men, him also will I deny before my Father which is in Heaven. Whosoever will save his life shall lose it. What is a man profited if he should gain the World, and lose his own Soul?","segments":[{"text":"The denial of Christ, and his Truths, is an unlawful means for the preservation of our life, and therefore not to be used, and the saving our life this way, is the way to lose our life, and our souls for ever, Whosoever shall deny me before men, him also will I deny before my Father which is in Heaven.","proofs":["Matthew 10:33"],"refs":[{"printed":"Matthew 10:33","osis":["Matt.10.33"]}],"note":null},{"text":"Whosoever will save his life shall lose it. What is a man profited if he should gain the World, and lose his own Soul?","proofs":["Matthew 16:25–26"],"refs":[{"printed":"Matthew 16:25–26","osis":["Matt.16.25-Matt.16.26"]}],"note":null}],"items":[]},{"question":"May we not in any case endeavour the saving of our life by a lye, as Isaac did at Gerar, when he said his Wife was his Sister, lest the men of the place should kill him for his wifes sake? Gen. 26. 8.","answer":"The Apostle doth answer this case, We be slanderously reported, that we say, Let us do evil that good may come, whose damnation is just. 2. Therefore the lye of Isaac for preservation of his life was his sin, and offensive to God, and no more to be approved than the Adultery of David, which the Scripture doth record, not for imitation, but for Caution.","segments":[{"text":"The Apostle doth answer this case, We be slanderously reported, that we say, Let us do evil that good may come, whose damnation is just.","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null},{"text":"2. Therefore the lye of Isaac for preservation of his life was his sin, and offensive to God, and no more to be approved than the Adultery of David, which the Scripture doth record, not for imitation, but for Caution.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not defend our life against an Enemy that doth assault us on the Sabbath day, though we intermit the Duties of Gods Worship hereby?","answer":"Though sins ought never to be committed whatever good might come thereby, Negative precepts binding to all times, yet Positive precepts binding always, but not to all times; Duties may be intermitted at some time without sin, and God doth despense with his Worship on his day, when it is necessary we should be employed otherwise in the defence of our life against a publick Enemy.","segments":[{"text":"Though sins ought never to be committed whatever good might come thereby, Negative precepts binding to all times, yet Positive precepts binding always, but not to all times; Duties may be intermitted at some time without sin, and God doth despense with his Worship on his day, when it is necessary we should be employed otherwise in the defence of our life against a publick Enemy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the lawful endeavours which we ought to use for the preservation of our life?","answer":"The lawful endeavours which we ought to use for the preservation of our life, are, 1. Defence of our selves with Arms, and Weapons, against the violence of Thieves, and Cut-throats, that seek to Murder us, He that hath no Sword, let him sell his Garment and buy one. 2. Defence of our selves with Clothes and in Houses, against the violence of the Weather, and Cold, She is not affraid of the Snow for her Houshold: For all her Houshold are clothed with Scarlet. 3. The Nourishing, and refreshing our Bodies in a sober and moderate use of Meat, Drink, and Sleep, For no man hateth his own flesh, but nourisheth and cherisheth it. Drink no longer water but use a little Wine for thy Stomachs sake, and thine often Infirmities. If he sleep he shall do well. 4. The Exercising our Bodies with Labour, and moderate Recreation, The sleep of a labouring man is sweet. To every thing there is a Season, and a time to every purpose under the Sun: A time to Weep, and a time to Laugh, a time to Mourn, and a time to Dance. 5. The use of Physick for the removal of sickness, and the recovery of Health, They that are whole need not the Physitian, but they that are sick. 6. Patience, Peaceableness, Contentment, Chearfulness, and the moderate Exhiliating, our Spirits with Gods Gifts, especially rejoycing in the Giver, and using all good means to get and keep our mind, and heart in a good temper, which doth much tend to the preservation of our health, and a good temper also in our Body, A merry heart doth good like a Medicine, but a broken spirit drieth the Bones.","segments":[{"text":"The lawful endeavours which we ought to use for the preservation of our life, are, 1. Defence of our selves with Arms, and Weapons, against the violence of Thieves, and Cut-throats, that seek to Murder us, He that hath no Sword, let him sell his Garment and buy one.","proofs":["Luke 22:36"],"refs":[{"printed":"Luke 22:36","osis":["Luke.22.36"]}],"note":null},{"text":"2. Defence of our selves with Clothes and in Houses, against the violence of the Weather, and Cold, She is not affraid of the Snow for her Houshold: For all her Houshold are clothed with Scarlet.","proofs":["Proverbs 31:21"],"refs":[{"printed":"Proverbs 31:21","osis":["Prov.31.21"]}],"note":null},{"text":"3. The Nourishing, and refreshing our Bodies in a sober and moderate use of Meat, Drink, and Sleep, For no man hateth his own flesh, but nourisheth and cherisheth it.","proofs":["Ephesians 5:29"],"refs":[{"printed":"Ephesians 5:29","osis":["Eph.5.29"]}],"note":null},{"text":"Drink no longer water but use a little Wine for thy Stomachs sake, and thine often Infirmities.","proofs":["1 Timothy 5:23"],"refs":[{"printed":"1 Timothy 5:23","osis":["1Tim.5.23"]}],"note":null},{"text":"If he sleep he shall do well.","proofs":["John 11:12"],"refs":[{"printed":"John 11:12","osis":["John.11.12"]}],"note":null},{"text":"4. The Exercising our Bodies with Labour, and moderate Recreation, The sleep of a labouring man is sweet.","proofs":["Ecclesiastes 5:12"],"refs":[{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]}],"note":null},{"text":"To every thing there is a Season, and a time to every purpose under the Sun: A time to Weep, and a time to Laugh, a time to Mourn, and a time to Dance.","proofs":["Ecclesiastes 3:1, 4"],"refs":[{"printed":"Ecclesiastes 3:1, 4","osis":["Eccl.3.1","Eccl.3.4"]}],"note":null},{"text":"5. The use of Physick for the removal of sickness, and the recovery of Health, They that are whole need not the Physitian, but they that are sick.","proofs":["Matthew 9:12"],"refs":[{"printed":"Matthew 9:12","osis":["Matt.9.12"]}],"note":null},{"text":"6. Patience, Peaceableness, Contentment, Chearfulness, and the moderate Exhiliating, our Spirits with Gods Gifts, especially rejoycing in the Giver, and using all good means to get and keep our mind, and heart in a good temper, which doth much tend to the preservation of our health, and a good temper also in our Body, A merry heart doth good like a Medicine, but a broken spirit drieth the Bones.","proofs":["Proverbs 17:22"],"refs":[{"printed":"Proverbs 17:22","osis":["Prov.17.22"]}],"note":null}],"items":[]},{"question":"What doth the sixth Commandment require in reference unto the life of others?","answer":"The sixth Commandment doth require in reference unto the life of others, all lawful endeavours to preserve other’s life.","segments":[{"text":"The sixth Commandment doth require in reference unto the life of others, all lawful endeavours to preserve other’s life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May no lye be made use of, to preserve the life of others, especially if they be God’s people, and their life be unjustly sought by Gods enemies; as Rahab by a lye saved the lives of the Israelites in her house, for which she is Recorded with Commendation, and her self and house were saved, when all the City besides were destroyed?","answer":"1. No lye must be used upon this or any account, the loss of the lives of the most Righteous not being so evil, as the least evil of sin. 2. Rahab was commended and spared for her Faith, and because of the promise which the Israelites had made unto her, not because of her lye, which was her sin, which sin without a pardon, would have been punished in Hell, By Faith the Harlot Rahab perished not with them that believed not, when she had received the spies with peace.","segments":[{"text":"1. No lye must be used upon this or any account, the loss of the lives of the most Righteous not being so evil, as the least evil of sin. 2. Rahab was commended and spared for her Faith, and because of the promise which the Israelites had made unto her, not because of her lye, which was her sin, which sin without a pardon, would have been punished in Hell, By Faith the Harlot Rahab perished not with them that believed not, when she had received the spies with peace.","proofs":["Hebrews 11:31"],"refs":[{"printed":"Hebrews 11:31","osis":["Heb.11.31"]}],"note":null}],"items":[]},{"question":"How may and ought we to endeavour the preservation of others lives?","answer":"1. Such as are Magistrates, Judges, and have power in their hand, ought to defend the innocent, when oppressed, wronged, and in danger of loosing their Livilihood, especially when in danger of Death, Defend the Poor and Fatherless; Deliver the Poor and Needy, rid them out of the hand of the wicked. If thou forbear to deliver them that are drawn to death, and those that are ready to be slain: If thou sayest, behold, we knew it not: Doth not he that pondereth the heart consider it? And shall not he render to every man according to his works? 2. All ought to distribute necessaries of life according to our ability, unto such as are poor and in want, If a Brother or Sister be naked, and destitute of daily Food, and one of you say unto him, depart in peace, be you warmed, be you filled; notwithstanding you give them not those things which are needful to the body; what doth it profit? 3. All ought to forbear all wrongs, and doing any injury unto any person, and to forgive such injuries as are done unto us, returning good for evil, Be blameless, and harmless, the Children of God without Rebuke. Forgive one another, if any man have a quarrel against any. Be not overcome of evil, but overcome evil with good.","segments":[{"text":"1. Such as are Magistrates, Judges, and have power in their hand, ought to defend the innocent, when oppressed, wronged, and in danger of loosing their Livilihood, especially when in danger of Death, Defend the Poor and Fatherless; Deliver the Poor and Needy, rid them out of the hand of the wicked.","proofs":["Psalm 82:3–4"],"refs":[{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]}],"note":null},{"text":"If thou forbear to deliver them that are drawn to death, and those that are ready to be slain: If thou sayest, behold, we knew it not: Doth not he that pondereth the heart consider it? And shall not he render to every man according to his works?","proofs":["Proverbs 24:11–12"],"refs":[{"printed":"Proverbs 24:11–12","osis":["Prov.24.11-Prov.24.12"]}],"note":null},{"text":"2. All ought to distribute necessaries of life according to our ability, unto such as are poor and in want, If a Brother or Sister be naked, and destitute of daily Food, and one of you say unto him, depart in peace, be you warmed, be you filled; notwithstanding you give them not those things which are needful to the body; what doth it profit?","proofs":["James 2:15–16"],"refs":[{"printed":"James 2:15–16","osis":["Jas.2.15-Jas.2.16"]}],"note":null},{"text":"3. All ought to forbear all wrongs, and doing any injury unto any person, and to forgive such injuries as are done unto us, returning good for evil, Be blameless, and harmless, the Children of God without Rebuke.","proofs":["Philippians 2:15"],"refs":[{"printed":"Philippians 2:15","osis":["Phil.2.15"]}],"note":null},{"text":"Forgive one another, if any man have a quarrel against any.","proofs":["Colossians 3:13"],"refs":[{"printed":"Colossians 3:13","osis":["Col.3.13"]}],"note":null},{"text":"Be not overcome of evil, but overcome evil with good.","proofs":["Romans 12:21"],"refs":[{"printed":"Romans 12:21","osis":["Rom.12.21"]}],"note":null}],"items":[]}]}],"text":null},{"number":69,"title":"What is forbidden in the sixth Commandment?","part":null,"questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the sixth Commandment?","answer":"The sixth Commandment forbideth the taking away of our own life, or the life of our Neighbour, unjustly, and what ever tendeth thereunto.","segments":[{"text":"The sixth Commandment forbideth the taking away of our own life, or the life of our Neighbour, unjustly, and what ever tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whom doth the Sixth Commandment forbid us to kill?","answer":"The sixth Commandment forbiddeth us to kill, either our selves, or others.","segments":[{"text":"The sixth Commandment forbiddeth us to kill, either our selves, or others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we forbidden to kill our selves, or others?","answer":"We are forbidden to kill our selves, or others, either directly by taking away our own, or others life; or indirectly by doing any thing that tendeth thereunto.","segments":[{"text":"We are forbidden to kill our selves, or others, either directly by taking away our own, or others life; or indirectly by doing any thing that tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"It is unlawful upon any account to kill our selves, as when hereby we shall prevent others from putting us to death with torture and disgrace; as Cato, and other Heathens, who slew themselves; and Saul, who fell upon his own Sword, that he might not be slain and abused by the uncircumcised Philistines?","answer":"1. It is unlawful in any case to kill our selves, And the Keeper of the Prison drew out his Sword, and would have killed himself, but Paul cried with a loud voice, Do thy self no harm. 2. Although the Heathens counted it a vertue, and the part of a brave Heroical Spirit, in some cases to kill themselves; yet the Law of God alloweth no such thing, but accounteth such persons self-murderers. 3. It was Sauls sin to die in that act of Self-murder, and we ought rather to submit our selves to any abuses, and tortures of others which is their sin, than to lay violent hands on our selves, and so die in a sin which there is no time, nor place, for repenting of afterwards.","segments":[{"text":"1. It is unlawful in any case to kill our selves, And the Keeper of the Prison drew out his Sword, and would have killed himself, but Paul cried with a loud voice, Do thy self no harm.","proofs":["Acts 16:27–28"],"refs":[{"printed":"Acts 16:27–28","osis":["Acts.16.27-Acts.16.28"]}],"note":null},{"text":"2. Although the Heathens counted it a vertue, and the part of a brave Heroical Spirit, in some cases to kill themselves; yet the Law of God alloweth no such thing, but accounteth such persons self-murderers. 3. It was Sauls sin to die in that act of Self-murder, and we ought rather to submit our selves to any abuses, and tortures of others which is their sin, than to lay violent hands on our selves, and so die in a sin which there is no time, nor place, for repenting of afterwards.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it possible for any that kill themselves to be saved, when there can be no repenting afterwards for this sin?","answer":"1. It is possible for some to give themselves their deaths wound, and yet repent before they die and be saved, although this is very rare. 2. It is possible that some who are Children of God, may in a Frenzie (Satan taking advantage to inject temptations hereunto) to kill themselves, and yet through habitual Faith and Repentance to attain Salvation.","segments":[{"text":"1. It is possible for some to give themselves their deaths wound, and yet repent before they die and be saved, although this is very rare. 2. It is possible that some who are Children of God, may in a Frenzie (Satan taking advantage to inject temptations hereunto) to kill themselves, and yet through habitual Faith and Repentance to attain Salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it lawful in any case to kill others?","answer":"1. It is lawful to kill others. 1. In the execution of the just Sentence of the publick Laws, especially on such as have been Murderers whoso killeth any person, the Murderer shall be put to death? 2. In lawful War, Cursed is he that keepeth back his Sword from blood. 3. In necessary self defence, If a Theif be found breaking up and be smitten that he die, there shall be no Blood shed for him.","segments":[{"text":"1. It is lawful to kill others. 1. In the execution of the just Sentence of the publick Laws, especially on such as have been Murderers whoso killeth any person, the Murderer shall be put to death?","proofs":["Numbers 35:30"],"refs":[{"printed":"Numbers 35:30","osis":["Num.35.30"]}],"note":null},{"text":"2. In lawful War, Cursed is he that keepeth back his Sword from blood.","proofs":["Jeremiah 48:10"],"refs":[{"printed":"Jeremiah 48:10","osis":["Jer.48.10"]}],"note":null},{"text":"3. In necessary self defence, If a Theif be found breaking up and be smitten that he die, there shall be no Blood shed for him.","proofs":["Exodus 22:2"],"refs":[{"printed":"Exodus 22:2","osis":["Exod.22.2"]}],"note":null}],"items":[]},{"question":"Is it lawful to fight, and kill another in a Duel?","answer":"1. It is unlawful to fight a private Duel, except a man be set upon by another, and he cannot avoid; then it is lawful for a man in his own defence to fight and slay his enemy that assaulteth him. 2. It is lawful to fight a publick Duel, if a single enemy at the head of an Army do make a challenge, and it may be the means to prevent the effusion of the more Blood; as David did well to fight with, and kill Goliah.","segments":[{"text":"1. It is unlawful to fight a private Duel, except a man be set upon by another, and he cannot avoid; then it is lawful for a man in his own defence to fight and slay his enemy that assaulteth him. 2. It is lawful to fight a publick Duel, if a single enemy at the head of an Army do make a challenge, and it may be the means to prevent the effusion of the more Blood; as David did well to fight with, and kill Goliah.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not be guilty of the Murder of our selves, or others, any other ways than by directly taking away our own, or others lives?","answer":"We may be guilty of the Murder of our selves, or others indirectly, by doing any thing that tendeth to take away our own or others lives. As 1. By neglecting, or withholding the lawful and necessary means for the preservation of life, such as Meat, Drink, Sleep, Clothes, Physick, needful Recreations, and the like: when we forbear to make use of the necessary preservatives of life our selves, either through a pinching Humour, or Satans Temptation, that we have no right to them, and hereby hasten our end, we are guilty of Self-murder: When we deny the necessaries of life to others in extream want, through Covetousness, and want of pitty, we are guilty of their Murder. 2. By excess in Eating, Drinking, carking Care, Envy, immoderate Sorrow, or doing any thing which may break and debilitate, or take off the vigour of our minds, and which may breed Distempers in our Bodies, this tendeth to Self-murder, Take heed lest your hearts be overcharged with Surfeiting, and Drunkenness, and the Cares of this life. Envy is the rottonness of the Bones. A broken Spirit drieth the Bones. 3. By Hatred, sinful Anger, Malice, bitter Speeches, Oppression; especially by Striking, Wounding, and any ways hurting the Bodies of others; this tendeth to the taking away the lives of others, and is Murder in Gods account, Whosoever hateth his Brother is a Murderer. Ye have heard that it was said by them of old times, Thou shalt not kill; And whosoever shall kill, shall be in danger of the Judgment: But I say unto you, that whosoever is angry with his Brother without a cause, shall be in danger of the Judgment: And whosoever shall say, Thou Fool, shall be in danger of Hell fire. If ye bite and devour one another, take heed ye be not consumed one of another. There is that speaketh like the piercing of a Sword In the midst of thee have they dealt by Oppression: In thee have they vexed the Fatherless and the Widdow.","segments":[{"text":"We may be guilty of the Murder of our selves, or others indirectly, by doing any thing that tendeth to take away our own or others lives. As 1. By neglecting, or withholding the lawful and necessary means for the preservation of life, such as Meat, Drink, Sleep, Clothes, Physick, needful Recreations, and the like: when we forbear to make use of the necessary preservatives of life our selves, either through a pinching Humour, or Satans Temptation, that we have no right to them, and hereby hasten our end, we are guilty of Self-murder: When we deny the necessaries of life to others in extream want, through Covetousness, and want of pitty, we are guilty of their Murder. 2. By excess in Eating, Drinking, carking Care, Envy, immoderate Sorrow, or doing any thing which may break and debilitate, or take off the vigour of our minds, and which may breed Distempers in our Bodies, this tendeth to Self-murder, Take heed lest your hearts be overcharged with Surfeiting, and Drunkenness, and the Cares of this life.","proofs":["Luke 21:34"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]}],"note":null},{"text":"Envy is the rottonness of the Bones.","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null},{"text":"A broken Spirit drieth the Bones.","proofs":["Proverbs 17:22"],"refs":[{"printed":"Proverbs 17:22","osis":["Prov.17.22"]}],"note":null},{"text":"3. By Hatred, sinful Anger, Malice, bitter Speeches, Oppression; especially by Striking, Wounding, and any ways hurting the Bodies of others; this tendeth to the taking away the lives of others, and is Murder in Gods account, Whosoever hateth his Brother is a Murderer.","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null},{"text":"Ye have heard that it was said by them of old times, Thou shalt not kill; And whosoever shall kill, shall be in danger of the Judgment: But I say unto you, that whosoever is angry with his Brother without a cause, shall be in danger of the Judgment: And whosoever shall say, Thou Fool, shall be in danger of Hell fire.","proofs":["Matthew 5:21–22"],"refs":[{"printed":"Matthew 5:21–22","osis":["Matt.5.21-Matt.5.22"]}],"note":null},{"text":"If ye bite and devour one another, take heed ye be not consumed one of another.","proofs":["Galatians 5:15"],"refs":[{"printed":"Galatians 5:15","osis":["Gal.5.15"]}],"note":null},{"text":"There is that speaketh like the piercing of a Sword","proofs":["Proverbs 12:18"],"refs":[{"printed":"Proverbs 12:18","osis":["Prov.12.18"]}],"note":null},{"text":"In the midst of thee have they dealt by Oppression: In thee have they vexed the Fatherless and the Widdow.","proofs":["Ezekiel 22:7"],"refs":[{"printed":"Ezekiel 22:7","osis":["Ezek.22.7"]}],"note":null}],"items":[]}]}],"text":null},{"number":70,"title":"Which is the seventh Commandment?","part":null,"questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the seventh Commandment?","answer":"The seventh Commandment is, Thou shalt not commit Adultery.","segments":[{"text":"The seventh Commandment is, Thou shalt not commit Adultery.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":71,"title":"What is required in the seventh Commandment?","part":null,"questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the seventh Commandment?","answer":"The seventh Commandment requireth the preservation of our own, and our neighbours Chastity, in heart, speech, and behaviour.","segments":[{"text":"The seventh Commandment requireth the preservation of our own, and our neighbours Chastity, in heart, speech, and behaviour.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the seventh Commandment respect?","answer":"The seventh Commandment doth respect our own and others Chastity","segments":[{"text":"The seventh Commandment doth respect our own and others Chastity","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the seventh Commandment require in reference unto our own and others Chastity?","answer":"The seventh Commandment doth require, in reference unto our and others Chastity, the preservation thereof, in keeping of our selves unpolluted, and doing what in us lyeth to prevent the defilements of others; For this is the will of God, even your sanctification, that ye should abstain from fornication: That every one know how to possess his Vessel in Sanctification and Honour.","segments":[{"text":"The seventh Commandment doth require, in reference unto our and others Chastity, the preservation thereof, in keeping of our selves unpolluted, and doing what in us lyeth to prevent the defilements of others; For this is the will of God, even your sanctification, that ye should abstain from fornication: That every one know how to possess his Vessel in Sanctification and Honour.","proofs":["1 Thessalonians 4:3–4"],"refs":[{"printed":"1 Thessalonians 4:3–4","osis":["1Thess.4.3-1Thess.4.4"]}],"note":null}],"items":[]},{"question":"Wherein are we bound by this Commandment to preserve our own and our Neighbours Chastity?","answer":"We are bound by this Commandment to preserve our own and our Neighbours Chastity, 1. In heart, by such love unto, and desire after, and delight in one anothers company, as is pure and chast; and that whether we be men, as to the company of women, or women as to the company of men; See that ye love one another with a pure heart fervently. 2. In speech, by such discourse one with another, as is uncorrupt, and may tend to one anothers edification and sanctification; Let no corrupt Communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 3. In behaviour by such a conversation and actions as are modest and chast, That if any obey not the word, they also may without the word be won by the conversation of the wives: while they behold your chast conversation coupled with fear.","segments":[{"text":"We are bound by this Commandment to preserve our own and our Neighbours Chastity, 1. In heart, by such love unto, and desire after, and delight in one anothers company, as is pure and chast; and that whether we be men, as to the company of women, or women as to the company of men; See that ye love one another with a pure heart fervently.","proofs":["1 Peter 1:22"],"refs":[{"printed":"1 Peter 1:22","osis":["1Pet.1.22"]}],"note":null},{"text":"2. In speech, by such discourse one with another, as is uncorrupt, and may tend to one anothers edification and sanctification; Let no corrupt Communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.","proofs":["Ephesians 4:29"],"refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"note":null},{"text":"3. In behaviour by such a conversation and actions as are modest and chast, That if any obey not the word, they also may without the word be won by the conversation of the wives: while they behold your chast conversation coupled with fear.","proofs":["1 Peter 3:1–2"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]}],"note":null}],"items":[]},{"question":"Whereby may we preserve our Chastity?","answer":"We may preserve our Chastity, 1. By watchfulness, and that 1. Over our hearts and spirits, to oppose uncleanness in the first desires of it, and inclinations of heart to it, and risings of it in the thoughts; Keep thy heart with all diligence; Therefore take heed to your spirit: 2. Over our senses, our eyes, to turn them away from such objects as may provoke lust; I made a Covenant with mine eyes, why then should I think upon a maid? Our ears to shut them against all lascivious discourse; we must watch also against all such touches and wanton dalliances, as may be an incentive to unchast desires, and take heed of all light and lewd company, and watch to avoid all occasions, and resist temptations to the sin of uncleanness; Remove thy way far from her, come not nigh the door of her house; His Masters Wife cast her eyes upon Joseph, and she said, Lie with me: But he refused; How can I do this great wickedness, and sin against God? 2. By diligence in our callings, wherein when our bodies and minds are busily imployed, both may be preserved from those unclean practices and desires, which idle persons are more prone unto; She eateth not the bread of idleness: Many Daughters have done vertuously, but thou excellest them all; And Dinah went out to see the daughters of the land: And Shechem took her, and lay with her, and defiled her. 5. By temperance in eating and drinking, excess in either of which doth pamper the body, and excite unto lust; They were as fed Horses in the morning, every one neighed after his neighbours Wife; Look not upon the Wine when it is Red, when it giveth its colour in the glass, &c. Thine eyes shall behold strange Women. 4. By abstinence, and keeping under the body when there is need, with frequent fastings; But I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I my self should be a cast away. 5. By the fear of God, and awful apprehensions of his presence and all-seeing eye; And why wilt thou, my Son, be ravisht with a strange woman, and embrace the bosome of a stranger? For the wayes of man are before the eyes of the Lord, and he pondereth all his goings. 6. By faith in Jesus Christ, and thereby drawing vertue from him for the purifying of the heart, and the crucifying of the fleshly lusts; Purifying their hearts by faith; And they that are Christs, have crucified the flesh with the affections and Lusts. 7. By application of the promises of cleansing the heart, and subduing iniquity; Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness will I cleanse you; He will subdue our iniquities; Having therefore these promises (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 8. By the help of the Spirit; For if ye live after the flesh, ye shall die; but if ye through the spirit do mortifie the deeds of the body, ye shall live. 9. By frequent and fervent Prayer; Wash me throwly from mine iniquity, and cleanse me from my sin: Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter then snow: Turn away mine eyes from beholding vanity: And lead us not into temptation, but deliver us from evil. 10. When no other means will avail to quench burning desires, Marriage is to be made use of, and that must be in the Lord; But if they cannot contain, let them marry; for it is better to marry than to burn; If her Husband be dead she is at liberty to be married to whom she will, only in the Lord.","segments":[{"text":"We may preserve our Chastity, 1. By watchfulness, and that 1. Over our hearts and spirits, to oppose uncleanness in the first desires of it, and inclinations of heart to it, and risings of it in the thoughts; Keep thy heart with all diligence;","proofs":["Proverbs 4:23"],"refs":[{"printed":"Proverbs 4:23","osis":["Prov.4.23"]}],"note":null},{"text":"Therefore take heed to your spirit:","proofs":["Malachi 2:16"],"refs":[{"printed":"Malachi 2:16","osis":["Mal.2.16"]}],"note":null},{"text":"2. Over our senses, our eyes, to turn them away from such objects as may provoke lust; I made a Covenant with mine eyes, why then should I think upon a maid?","proofs":["Job 31:1"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"note":null},{"text":"Our ears to shut them against all lascivious discourse; we must watch also against all such touches and wanton dalliances, as may be an incentive to unchast desires, and take heed of all light and lewd company, and watch to avoid all occasions, and resist temptations to the sin of uncleanness; Remove thy way far from her, come not nigh the door of her house;","proofs":["Proverbs 5:8"],"refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"note":null},{"text":"His Masters Wife cast her eyes upon Joseph, and she said, Lie with me: But he refused; How can I do this great wickedness, and sin against God?","proofs":["Genesis 39:7–9"],"refs":[{"printed":"Genesis 39:7–9","osis":["Gen.39.7-Gen.39.9"]}],"note":null},{"text":"2. By diligence in our callings, wherein when our bodies and minds are busily imployed, both may be preserved from those unclean practices and desires, which idle persons are more prone unto; She eateth not the bread of idleness: Many Daughters have done vertuously, but thou excellest them all;","proofs":["Proverbs 31:27, 29"],"refs":[{"printed":"Proverbs 31:27, 29","osis":["Prov.31.27","Prov.31.29"]}],"note":null},{"text":"And Dinah went out to see the daughters of the land: And Shechem took her, and lay with her, and defiled her.","proofs":["Genesis 34:1–2"],"refs":[{"printed":"Genesis 34:1–2","osis":["Gen.34.1-Gen.34.2"]}],"note":null},{"text":"5. By temperance in eating and drinking, excess in either of which doth pamper the body, and excite unto lust; They were as fed Horses in the morning, every one neighed after his neighbours Wife;","proofs":["Jeremiah 5:8"],"refs":[{"printed":"Jeremiah 5:8","osis":["Jer.5.8"]}],"note":null},{"text":"Look not upon the Wine when it is Red, when it giveth its colour in the glass, &c. Thine eyes shall behold strange Women.","proofs":["Proverbs 23:31, 33"],"refs":[{"printed":"Proverbs 23:31, 33","osis":["Prov.23.31","Prov.23.33"]}],"note":null},{"text":"4. By abstinence, and keeping under the body when there is need, with frequent fastings; But I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I my self should be a cast away.","proofs":["1 Corinthians 9:27"],"refs":[{"printed":"1 Corinthians 9:27","osis":["1Cor.9.27"]}],"note":null},{"text":"5. By the fear of God, and awful apprehensions of his presence and all-seeing eye; And why wilt thou, my Son, be ravisht with a strange woman, and embrace the bosome of a stranger? For the wayes of man are before the eyes of the Lord, and he pondereth all his goings.","proofs":["Proverbs 5:20–21"],"refs":[{"printed":"Proverbs 5:20–21","osis":["Prov.5.20-Prov.5.21"]}],"note":null},{"text":"6. By faith in Jesus Christ, and thereby drawing vertue from him for the purifying of the heart, and the crucifying of the fleshly lusts; Purifying their hearts by faith;","proofs":["Acts 15:9"],"refs":[{"printed":"Acts 15:9","osis":["Acts.15.9"]}],"note":null},{"text":"And they that are Christs, have crucified the flesh with the affections and Lusts.","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null},{"text":"7. By application of the promises of cleansing the heart, and subduing iniquity; Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness will I cleanse you;","proofs":["Ezekiel 36:25"],"refs":[{"printed":"Ezekiel 36:25","osis":["Ezek.36.25"]}],"note":null},{"text":"He will subdue our iniquities;","proofs":["Micah 7:19"],"refs":[{"printed":"Micah 7:19","osis":["Mic.7.19"]}],"note":null},{"text":"Having therefore these promises (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null},{"text":"8. By the help of the Spirit; For if ye live after the flesh, ye shall die; but if ye through the spirit do mortifie the deeds of the body, ye shall live.","proofs":["Romans 8:13"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null},{"text":"9. By frequent and fervent Prayer; Wash me throwly from mine iniquity, and cleanse me from my sin: Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter then snow:","proofs":["Psalm 51:2, 7"],"refs":[{"printed":"Psalm 51:2, 7","osis":["Ps.51.2","Ps.51.7"]}],"note":null},{"text":"Turn away mine eyes from beholding vanity:","proofs":["Psalm 119:37"],"refs":[{"printed":"Psalm 119:37","osis":["Ps.119.37"]}],"note":null},{"text":"And lead us not into temptation, but deliver us from evil.","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"10. When no other means will avail to quench burning desires, Marriage is to be made use of, and that must be in the Lord; But if they cannot contain, let them marry; for it is better to marry than to burn;","proofs":["1 Corinthians 7:9"],"refs":[{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"note":null},{"text":"If her Husband be dead she is at liberty to be married to whom she will, only in the Lord.","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null}],"items":[]},{"question":"Why must we preserve our Chastity?","answer":"We must preserve our Chastity, 1. Because we are men and women, and not beasts, who are under no law; It is suitable to the Principles of Reason, and Law of God written upon the heart, as well as the express command of the word, to keep our selves chast and clean. 2. Because we are Christians and not Heathens, who have no knowledge or fear of God, Not in the lust of concupiscence, even as the Gentiles who know not God This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, who being past feeling, have given themselves over unto lasciviousness to work all uncleanness, with greediness. 3. Because we are true Believers, our bodies are members of Christ, and temples of the Holy Ghost, and not our own, and therefore ought to be kept clean and holy; Know ye not that your bodies are members of Christ? Shall I then take the members of Christ and make them members of an Harlot? God forbid What, know ye not that he which is joyned to an Harlot is one body? What, know ye not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God and ye are not your own? If any man defile the Temple of God, him shall God destroy; for the Temple of God is Holy, which Temple ye are.","segments":[{"text":"We must preserve our Chastity, 1. Because we are men and women, and not beasts, who are under no law; It is suitable to the Principles of Reason, and Law of God written upon the heart, as well as the express command of the word, to keep our selves chast and clean. 2. Because we are Christians and not Heathens, who have no knowledge or fear of God, Not in the lust of concupiscence, even as the Gentiles who know not God","proofs":["1 Thessalonians 4:5"],"refs":[{"printed":"1 Thessalonians 4:5","osis":["1Thess.4.5"]}],"note":null},{"text":"This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, who being past feeling, have given themselves over unto lasciviousness to work all uncleanness, with greediness.","proofs":["Ephesians 4:17, 19"],"refs":[{"printed":"Ephesians 4:17, 19","osis":["Eph.4.17","Eph.4.19"]}],"note":null},{"text":"3. Because we are true Believers, our bodies are members of Christ, and temples of the Holy Ghost, and not our own, and therefore ought to be kept clean and holy; Know ye not that your bodies are members of Christ? Shall I then take the members of Christ and make them members of an Harlot? God forbid What, know ye not that he which is joyned to an Harlot is one body? What, know ye not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God and ye are not your own?","proofs":["1 Corinthians 6:15–16, 19"],"refs":[{"printed":"1 Corinthians 6:15–16, 19","osis":["1Cor.6.15-1Cor.6.16","1Cor.6.19"]}],"note":null},{"text":"If any man defile the Temple of God, him shall God destroy; for the Temple of God is Holy, which Temple ye are.","proofs":["1 Corinthians 3:17"],"refs":[{"printed":"1 Corinthians 3:17","osis":["1Cor.3.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":72,"title":"What is forbidden in the seventh Commandment?","part":null,"questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the seventh Commandment?","answer":"The seventh Commandment forbiddeth all unchast thoughts, words and actions.","segments":[{"text":"The seventh Commandment forbiddeth all unchast thoughts, words and actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the sin forbidden in the seventh Commandment?","answer":"The sin forbidden in the seventh Commandment is all unchastity and uncleanness; Fornication and all uncleanness, let it not be once named amongst you.","segments":[{"text":"The sin forbidden in the seventh Commandment is all unchastity and uncleanness; Fornication and all uncleanness, let it not be once named amongst you.","proofs":["Ephesians 5:3"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"note":null}],"items":[]},{"question":"Wherein is all unchastity and uncleanness forbidden?","answer":"All unchastity and uncleanness is forbidden; 1. In the thoughts and desires of the heart, such as wanton thoughts and lustful desires; Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart. Every man is tempted when he is drawn away of his own lust, and entised: Then when lust hath conceived, it bringeth forth sin. 2. In the words and speeches, such as all obscene words, lascivious songs, and enticing speeches unto any, to draw them to this sin; Neither filthiness nor foolish talking. Come let us take our fill of love until the morning, and solace our selves with loves: with much fair speech she caused him to yeild, with the flattering of her lips she forced him. 3. In the actions, and that both the acts of unchastity and uncleanness it self, and whatever actions do tend thereunto.","segments":[{"text":"All unchastity and uncleanness is forbidden; 1. In the thoughts and desires of the heart, such as wanton thoughts and lustful desires; Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart.","proofs":["Matthew 5:28"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":null},{"text":"Every man is tempted when he is drawn away of his own lust, and entised: Then when lust hath conceived, it bringeth forth sin.","proofs":["James 1:14–15"],"refs":[{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]}],"note":null},{"text":"2. In the words and speeches, such as all obscene words, lascivious songs, and enticing speeches unto any, to draw them to this sin; Neither filthiness nor foolish talking.","proofs":["Ephesians 5:4"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"note":null},{"text":"Come let us take our fill of love until the morning, and solace our selves with loves: with much fair speech she caused him to yeild, with the flattering of her lips she forced him.","proofs":["Proverbs 7:18, 21"],"refs":[{"printed":"Proverbs 7:18, 21","osis":["Prov.7.18","Prov.7.21"]}],"note":null},{"text":"3. In the actions, and that both the acts of unchastity and uncleanness it self, and whatever actions do tend thereunto.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the acts of unchastity and uncleanness which are forbidden?","answer":"The acts of unchasty and uncleanness which are forbidden, are either such as are without marriage, or in those that are married.","segments":[{"text":"The acts of unchasty and uncleanness which are forbidden, are either such as are without marriage, or in those that are married.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the acts of unchastity and uncleanness without marriage forbidden?","answer":"The acts of unchasty and uncleanness without marriage forbidden are; 1. Self-pollution, and all lascivious spilling a mans own seed; And Onan knew that the Seed should not be his, and he spilled it on the ground. 2. Fornication and Adultery; Now the works of the flesh are manifest, which are these; Adultery, Fornication, Uncleanness, Lasciviousness. Thou shalt not lye carnally with thy neighbours wife, to defile thy self with her. 3. Incest; None of you shall approach unto any that is near of kin to him, to uncover their nakedness: I am the Lord. 4. Rape, and all forcing of any unto the sin of uncleanness; If a man find a betrothed Damosel in the field, and the man force her, and lie with her, the man shall die. 5. Sodomy; Thou shalt not lie with mankind as with womankind: It is an abomination. 6. Buggery; Thou shalt not lie with any beast to defile thy self therewith: It is confusion.","segments":[{"text":"The acts of unchasty and uncleanness without marriage forbidden are; 1. Self-pollution, and all lascivious spilling a mans own seed; And Onan knew that the Seed should not be his, and he spilled it on the ground.","proofs":["Genesis 38:9"],"refs":[{"printed":"Genesis 38:9","osis":["Gen.38.9"]}],"note":null},{"text":"2. Fornication and Adultery; Now the works of the flesh are manifest, which are these; Adultery, Fornication, Uncleanness, Lasciviousness.","proofs":["Galatians 5:19"],"refs":[{"printed":"Galatians 5:19","osis":["Gal.5.19"]}],"note":null},{"text":"Thou shalt not lye carnally with thy neighbours wife, to defile thy self with her.","proofs":["Leviticus 18:20"],"refs":[{"printed":"Leviticus 18:20","osis":["Lev.18.20"]}],"note":null},{"text":"3. Incest; None of you shall approach unto any that is near of kin to him, to uncover their nakedness: I am the Lord.","proofs":["Leviticus 18:6"],"refs":[{"printed":"Leviticus 18:6","osis":["Lev.18.6"]}],"note":null},{"text":"4. Rape, and all forcing of any unto the sin of uncleanness; If a man find a betrothed Damosel in the field, and the man force her, and lie with her, the man shall die.","proofs":["Deuteronomy 22:25"],"refs":[{"printed":"Deuteronomy 22:25","osis":["Deut.22.25"]}],"note":null},{"text":"5. Sodomy; Thou shalt not lie with mankind as with womankind: It is an abomination.","proofs":["Leviticus 18:22"],"refs":[{"printed":"Leviticus 18:22","osis":["Lev.18.22"]}],"note":null},{"text":"6. Buggery; Thou shalt not lie with any beast to defile thy self therewith: It is confusion.","proofs":["Leviticus 18:23"],"refs":[{"printed":"Leviticus 18:23","osis":["Lev.18.23"]}],"note":null}],"items":[]},{"question":"What are the acts of unchastity and uncleanness forbidden between those that are married?","answer":"The acts of unchastity and uncleanness forbidden between those that are married, are all unseasonable and immoderate use of the marriage bed; Thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. Defraud you not one another, except it be with consent for a time, that ye may give your selves to fasting and prayer.","segments":[{"text":"The acts of unchastity and uncleanness forbidden between those that are married, are all unseasonable and immoderate use of the marriage bed; Thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.","proofs":["Leviticus 18:19"],"refs":[{"printed":"Leviticus 18:19","osis":["Lev.18.19"]}],"note":null},{"text":"Defraud you not one another, except it be with consent for a time, that ye may give your selves to fasting and prayer.","proofs":["1 Corinthians 7:5"],"refs":[{"printed":"1 Corinthians 7:5","osis":["1Cor.7.5"]}],"note":null}],"items":[]},{"question":"What are those actions forbidden which do tend to unchastity and uncleanness?","answer":"The actions forbidden which do tend to unchastity and uncleanness are; 1. Drunkenness; And they made their Father drink Wine that night, and the first born went in and lay with her Father. 2. Gluttony and Idleness; Behold this was the iniquity of thy Sister Sodom; Pride, fulness of bread, and abundance of idleness was in her; and she committed abomination before me. 3. Wanton gestures and attires; The daughters of Zion walk with stretched forth necks, and wanton eyes, walking and mincing as they go, There met him a woman with the attire of an Harlot, so she caught him and kissed him. 4. Frequenting light and lewd company, reading lascivious Books, beholding unchast pictures, or doing any thing which may provoke lust.","segments":[{"text":"The actions forbidden which do tend to unchastity and uncleanness are; 1. Drunkenness; And they made their Father drink Wine that night, and the first born went in and lay with her Father.","proofs":["Genesis 19:33"],"refs":[{"printed":"Genesis 19:33","osis":["Gen.19.33"]}],"note":null},{"text":"2. Gluttony and Idleness; Behold this was the iniquity of thy Sister Sodom; Pride, fulness of bread, and abundance of idleness was in her; and she committed abomination before me.","proofs":["Ezekiel 16:49–50"],"refs":[{"printed":"Ezekiel 16:49–50","osis":["Ezek.16.49-Ezek.16.50"]}],"note":null},{"text":"3. Wanton gestures and attires; The daughters of Zion walk with stretched forth necks, and wanton eyes, walking and mincing as they go,","proofs":["Isaiah 3:16"],"refs":[{"printed":"Isaiah 3:16","osis":["Isa.3.16"]}],"note":null},{"text":"There met him a woman with the attire of an Harlot, so she caught him and kissed him.","proofs":["Proverbs 7:10, 13"],"refs":[{"printed":"Proverbs 7:10, 13","osis":["Prov.7.10","Prov.7.13"]}],"note":null},{"text":"4. Frequenting light and lewd company, reading lascivious Books, beholding unchast pictures, or doing any thing which may provoke lust.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore ought all to forbear all unchastity and uncleanness, especially the grosser acts of fornication and adultery?","answer":"All ought to forbear unchastity and uncleanness especially the grosser acts of fornication and adultery, 1. Because fornication and adultery is a sin very offensive and dishonourable unto God; And David sent messengers, and took her, and she came in unto him, and he lay with her: But the thing that David had done displeased the Lord. 2. Because fornication and adultery is very pernicious and hurtful unto themselves that are guilty of it: 1. It is a sin against their body, which defileth it, and oftentimes wasteth and consumeth it; Flee fornication; every sin which a man doth, is without the body: but he that committeth fornication, sinneth against his own body. Remove thy way far from her lest thou mourn at last, when thy flesh and thy body are consumed. 2 It is a sin against their soul, which doth blind the mind, waste the conscience, and in the issue doth bring destruction upon the soul; Whoredom and wine taketh away the heart; that is, the understanding: Whoso commiteth adultery with a woman, lacketh understanding; he that doth it, destroyeth his own soul. 3. It woundeth, and blotteth the name; Whoso committeth adultery, a wound and dishonour shall he get, and his reproach shall not be wiped away. 4. It wasteth the estate and substance; Lest strangers be filled with thy wealth, and thy labours be in the house of a stranger: For by means of a whorish woman, a man is brought to a piece of bread. 5. It bringeth many unto an untimely end; The adultress will hunt for the precious life: She hath cast down many wounded, yea many strong men have been slain by her. 3. Because fornication and adultery is injurious to others; the party with whom uncleanness is committed, is involved in the same guilt, and if the party be married, it is an injury to the other married relation.","segments":[{"text":"All ought to forbear unchastity and uncleanness especially the grosser acts of fornication and adultery, 1. Because fornication and adultery is a sin very offensive and dishonourable unto God; And David sent messengers, and took her, and she came in unto him, and he lay with her: But the thing that David had done displeased the Lord.","proofs":["2 Samuel 11:4, 27"],"refs":[{"printed":"2 Samuel 11:4, 27","osis":["2Sam.11.4","2Sam.11.27"]}],"note":null},{"text":"2. Because fornication and adultery is very pernicious and hurtful unto themselves that are guilty of it: 1. It is a sin against their body, which defileth it, and oftentimes wasteth and consumeth it; Flee fornication; every sin which a man doth, is without the body: but he that committeth fornication, sinneth against his own body.","proofs":["1 Corinthians 6:18"],"refs":[{"printed":"1 Corinthians 6:18","osis":["1Cor.6.18"]}],"note":null},{"text":"Remove thy way far from her lest thou mourn at last, when thy flesh and thy body are consumed.","proofs":["Proverbs 5:8, 11"],"refs":[{"printed":"Proverbs 5:8, 11","osis":["Prov.5.8","Prov.5.11"]}],"note":null},{"text":"2 It is a sin against their soul, which doth blind the mind, waste the conscience, and in the issue doth bring destruction upon the soul; Whoredom and wine taketh away the heart; that is, the understanding:","proofs":["Hosea 4:11"],"refs":[{"printed":"Hosea 4:11","osis":["Hos.4.11"]}],"note":null},{"text":"Whoso commiteth adultery with a woman, lacketh understanding; he that doth it, destroyeth his own soul.","proofs":["Proverbs 6:32"],"refs":[{"printed":"Proverbs 6:32","osis":["Prov.6.32"]}],"note":null},{"text":"3. It woundeth, and blotteth the name; Whoso committeth adultery, a wound and dishonour shall he get, and his reproach shall not be wiped away.","proofs":["Proverbs 6:32–33"],"refs":[{"printed":"Proverbs 6:32–33","osis":["Prov.6.32-Prov.6.33"]}],"note":null},{"text":"4. It wasteth the estate and substance; Lest strangers be filled with thy wealth, and thy labours be in the house of a stranger:","proofs":["Proverbs 5:10"],"refs":[{"printed":"Proverbs 5:10","osis":["Prov.5.10"]}],"note":null},{"text":"For by means of a whorish woman, a man is brought to a piece of bread.","proofs":["Proverbs 6:26"],"refs":[{"printed":"Proverbs 6:26","osis":["Prov.6.26"]}],"note":null},{"text":"5. It bringeth many unto an untimely end; The adultress will hunt for the precious life:","proofs":["Proverbs 6:26"],"refs":[{"printed":"Proverbs 6:26","osis":["Prov.6.26"]}],"note":null},{"text":"She hath cast down many wounded, yea many strong men have been slain by her.","proofs":["Proverbs 7:26"],"refs":[{"printed":"Proverbs 7:26","osis":["Prov.7.26"]}],"note":null},{"text":"3. Because fornication and adultery is injurious to others; the party with whom uncleanness is committed, is involved in the same guilt, and if the party be married, it is an injury to the other married relation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":73,"title":"Which is the eighth Commandment?","part":null,"questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the eighth Commandment?","answer":"The eighth Commandment is, Thou shalt not steal.","segments":[{"text":"The eighth Commandment is, Thou shalt not steal.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":74,"title":"What is required in the eighth Commandment?","part":null,"questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the eighth Commandment?","answer":"The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves, and others.","segments":[{"text":"The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves, and others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the eighth Commandment respect?","answer":"The eighth Commandment doth respect the wealth & outward estate of our selves, & others.","segments":[{"text":"The eighth Commandment doth respect the wealth & outward estate of our selves, & others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the eighth Commandment require in reference unto our own and others wealth and outward estate?","answer":"The eighth Commandment doth require in reference unto our own and others wealth and outward estate, the procuring and preservation thereof.","segments":[{"text":"The eighth Commandment doth require in reference unto our own and others wealth and outward estate, the procuring and preservation thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we use any means for the procuring and preserving of our own and others wealth and outward estate?","answer":"We must use none but lawful means for the procuring or preserving of our own or others wealth and outward estate.","segments":[{"text":"We must use none but lawful means for the procuring or preserving of our own or others wealth and outward estate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may and ought we to endeavour the procurement and preservation of our own wealth and outward estate?","answer":"We may and ought to endeavour the procurement and preservation of our own wealth and outward estate, 1. By making choice of a lawful and fit calling for us, and therein to abide with God; And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it: And Abel was a keeper of sheep, but Cain was a tiller of the ground. Let every man abide in the same calling wherein he was called Brethren, let every man wherein he is called therein abide with God. 2. By a moderate care in our callings, to provide such things of this Worlds good things for our selves, as are honest and decent; and useful for us; She considereth a field and buyeth it, with the fruit of her hands she planteth a Vineyard. Provide things honest in the sight of all men. 3. By prudence and discretion in the managing of the affairs of our callings unto the best advantage; A good man sheweth favour and lendeth; he will guide his affairs with discretion. Discretion shall preserve thee, and understanding shall keep thee. 4. By frugality, in decent sparing unnecessary expences, wasting nothing, and denying our selves the extravagant and costly cravings of our carnal desires and appetites; There is a Treasure to be desired and Oyle in the dwelling of the Wise; but a foolish man spendeth it up. When they were filled, he said unto his Disciples, gather up the fragments that remain, that nothing be lost. Teaching us that denying ungodliness and worldly lusts, we should live soberly, &c. 5. By diligence and laboriousness in our callings; The hand of the diligent maketh rich. Wealth gotten by vanity shall be diminished, but he that gathereth by labour shall encrease. Let him that stole steal no more, but rather let him labour working with his hands the thing which is good, that he may have to give to him that needeth. 6. By seeking unto the Lord for his blessing upon endeavours, and dependance upon him in the use of means for temporal provisions; The blessing of the Lord it maketh rich and he addeth no sorrow with it. Be careful for nothing: but in every thing by prayer and supplication let your requests be made known unto God, Casting all your care upon him, for he careth for you. 7. By a chearful use of the good things which God giveth us our selves so far as we have need, and a ready distribution unto the necessity of others; There is that scattereth and yet encreaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered himself. 8. By seeking our due, and moderate endeavour to keep or recover that which doth belong of right unto us, when wrongfully sought or detained from us.","segments":[{"text":"We may and ought to endeavour the procurement and preservation of our own wealth and outward estate, 1. By making choice of a lawful and fit calling for us, and therein to abide with God; And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it:","proofs":["Genesis 2:15"],"refs":[{"printed":"Genesis 2:15","osis":["Gen.2.15"]}],"note":null},{"text":"And Abel was a keeper of sheep, but Cain was a tiller of the ground.","proofs":["Genesis 4:2"],"refs":[{"printed":"Genesis 4:2","osis":["Gen.4.2"]}],"note":null},{"text":"Let every man abide in the same calling wherein he was called Brethren, let every man wherein he is called therein abide with God.","proofs":["1 Corinthians 7:20, 24"],"refs":[{"printed":"1 Corinthians 7:20, 24","osis":["1Cor.7.20","1Cor.7.24"]}],"note":null},{"text":"2. By a moderate care in our callings, to provide such things of this Worlds good things for our selves, as are honest and decent; and useful for us; She considereth a field and buyeth it, with the fruit of her hands she planteth a Vineyard.","proofs":["Proverbs 31:16"],"refs":[{"printed":"Proverbs 31:16","osis":["Prov.31.16"]}],"note":null},{"text":"Provide things honest in the sight of all men.","proofs":["Romans 12:17"],"refs":[{"printed":"Romans 12:17","osis":["Rom.12.17"]}],"note":null},{"text":"3. By prudence and discretion in the managing of the affairs of our callings unto the best advantage; A good man sheweth favour and lendeth; he will guide his affairs with discretion.","proofs":["Psalm 112:5"],"refs":[{"printed":"Psalm 112:5","osis":["Ps.112.5"]}],"note":null},{"text":"Discretion shall preserve thee, and understanding shall keep thee.","proofs":["Proverbs 2:11"],"refs":[{"printed":"Proverbs 2:11","osis":["Prov.2.11"]}],"note":null},{"text":"4. By frugality, in decent sparing unnecessary expences, wasting nothing, and denying our selves the extravagant and costly cravings of our carnal desires and appetites; There is a Treasure to be desired and Oyle in the dwelling of the Wise; but a foolish man spendeth it up.","proofs":["Proverbs 21:20"],"refs":[{"printed":"Proverbs 21:20","osis":["Prov.21.20"]}],"note":null},{"text":"When they were filled, he said unto his Disciples, gather up the fragments that remain, that nothing be lost.","proofs":["John 6:12"],"refs":[{"printed":"John 6:12","osis":["John.6.12"]}],"note":null},{"text":"Teaching us that denying ungodliness and worldly lusts, we should live soberly, &c.","proofs":["Titus 2:12"],"refs":[{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null},{"text":"5. By diligence and laboriousness in our callings; The hand of the diligent maketh rich.","proofs":["Proverbs 10:4"],"refs":[{"printed":"Proverbs 10:4","osis":["Prov.10.4"]}],"note":null},{"text":"Wealth gotten by vanity shall be diminished, but he that gathereth by labour shall encrease.","proofs":["Proverbs 13:11"],"refs":[{"printed":"Proverbs 13:11","osis":["Prov.13.11"]}],"note":null},{"text":"Let him that stole steal no more, but rather let him labour working with his hands the thing which is good, that he may have to give to him that needeth.","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"6. By seeking unto the Lord for his blessing upon endeavours, and dependance upon him in the use of means for temporal provisions; The blessing of the Lord it maketh rich and he addeth no sorrow with it.","proofs":["Proverbs 10:22"],"refs":[{"printed":"Proverbs 10:22","osis":["Prov.10.22"]}],"note":null},{"text":"Be careful for nothing: but in every thing by prayer and supplication let your requests be made known unto God,","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null},{"text":"Casting all your care upon him, for he careth for you.","proofs":["1 Peter 5:7"],"refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null},{"text":"7. By a chearful use of the good things which God giveth us our selves so far as we have need, and a ready distribution unto the necessity of others; There is that scattereth and yet encreaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered himself.","proofs":["Proverbs 11:24–25"],"refs":[{"printed":"Proverbs 11:24–25","osis":["Prov.11.24-Prov.11.25"]}],"note":null},{"text":"8. By seeking our due, and moderate endeavour to keep or recover that which doth belong of right unto us, when wrongfully sought or detained from us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"It is lawful in the sight of God to make use of the Laws of men, to recover or defend that which is our own, when it is said by our Saviour, Matth. 5. 40. If any man will sue thee at Law, and take away thy Coat, let him have thy Cloak also; and by the Apostle, 1 Cor. 6. 7. Now therefore there is utterly a fault amongst you, because ye go to Law one with another: why do you not rather take wrong? Why do you not rather suffer your selves to be defrauded?","answer":"1. Neither of these places of Scripture do absolutely forbid the making use of the Law at all, or at any time for the defence or recovery of our right. 2. That of our Saviour doth forbid contention, and rather then to uphold it, to part with some of our right, such as a Coat or a Cloak, or any such smaller goods, which without much prejudice we might spare; but it doth not hence follow, if another should wrong us in a greater matter, and seek to undo us, that we ought to let him take all which we have in the World, without seeking our right by the Laws under which we live: For if this were so, all sincere Christians would quickly be robbed and spoiled by the wicked, amongst whom they live of all their livelihood. 3. That of the Apostle, doth forbid Christians going to Law one with another, before the Heathen and Infidel Magistrates, which was a scandal to the Christian Religion which they did profess; and he telleth them they ought rather to make up their differences about Wrong and Right amongst themselves, and to suffer wrong rather than to do any thing unto the prejudice of the Gospel; but this doth not prohibit Christians in a Christian Commonwealth, to defend or recover their own by Law; yet so much is forbidden in these places, namely the contending at Law about small matters, especially in case of scandal; and the using the Law at all, if there be not necessity. 4. That it is lawful in the sight of God, to make use of the Laws of men for defence or recovery of our Right, is evident from Gods appointment of a Magistracy to execute those Laws who, would be of no use, might we not have the benefit of the Laws; and because those Laws are sutable to the judicial Laws of Gods own appointment, Which the Children of Israel might make use of for the defence and recovery of their Right, and by the same Reason, Christians may do so too.","segments":[{"text":"1. Neither of these places of Scripture do absolutely forbid the making use of the Law at all, or at any time for the defence or recovery of our right. 2. That of our Saviour doth forbid contention, and rather then to uphold it, to part with some of our right, such as a Coat or a Cloak, or any such smaller goods, which without much prejudice we might spare; but it doth not hence follow, if another should wrong us in a greater matter, and seek to undo us, that we ought to let him take all which we have in the World, without seeking our right by the Laws under which we live: For if this were so, all sincere Christians would quickly be robbed and spoiled by the wicked, amongst whom they live of all their livelihood. 3. That of the Apostle, doth forbid Christians going to Law one with another, before the Heathen and Infidel Magistrates, which was a scandal to the Christian Religion which they did profess; and he telleth them they ought rather to make up their differences about Wrong and Right amongst themselves, and to suffer wrong rather than to do any thing unto the prejudice of the Gospel; but this doth not prohibit Christians in a Christian Commonwealth, to defend or recover their own by Law; yet so much is forbidden in these places, namely the contending at Law about small matters, especially in case of scandal; and the using the Law at all, if there be not necessity. 4. That it is lawful in the sight of God, to make use of the Laws of men for defence or recovery of our Right, is evident from Gods appointment of a Magistracy to execute those Laws who, would be of no use, might we not have the benefit of the Laws; and because those Laws are sutable to the judicial Laws of Gods own appointment, Which the Children of Israel might make use of for the defence and recovery of their Right, and by the same Reason, Christians may do so too.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to endeavour the procurement and furtherance of the wealth, and outward Estate of others?","answer":"We ought to endeavour the procurement and preservation of the Wealth, and outward Estates of others, in general, by a publick spirit, in seeking the good of the Common-wealth above our own, and seeking others private Wealth and Advantages, as well as our own, Let no man seek his own (that is only) but every man anothers wealth.","segments":[{"text":"We ought to endeavour the procurement and preservation of the Wealth, and outward Estates of others, in general, by a publick spirit, in seeking the good of the Common-wealth above our own, and seeking others private Wealth and Advantages, as well as our own, Let no man seek his own (that is only) but every man anothers wealth.","proofs":["1 Corinthians 10:24"],"refs":[{"printed":"1 Corinthians 10:24","osis":["1Cor.10.24"]}],"note":null}],"items":[]},{"question":"What is our duty in reference unto such as are poor, and in want?","answer":"Our duty unto such as are poor and in want, is to relieve them according to our Ability, and their necessity, by lending and giving freely unto them for their supply and help, especially if they be of the houshold of Faith, If thy Brother be waxen poor, and fallen to decay with thee, then thou shalt relieve him, yea, though he be a Stranger or Sojourner, that he may live with thee. As we have opportunity let us do good unto all men, especially unto them that are of the houshold of Faith. Distributing to the necessities of the Saints. Give to him that asketh of thee, and from him that would borrow of thee turn not thou away. If a Brother or Sister be naked, and destitute of daily food, and one of you say, depart in peace, be ye warmed, and filled, notwithstanding ye give them not those things which are needful to the Body, what doth it profit? Whoso hath this Worlds goods, and seeth his Brother hath need, and shutteth up his Bowels of compassion from him: How dwelleth the love of God in him?","segments":[{"text":"Our duty unto such as are poor and in want, is to relieve them according to our Ability, and their necessity, by lending and giving freely unto them for their supply and help, especially if they be of the houshold of Faith, If thy Brother be waxen poor, and fallen to decay with thee, then thou shalt relieve him, yea, though he be a Stranger or Sojourner, that he may live with thee.","proofs":["Leviticus 25:35"],"refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]}],"note":null},{"text":"As we have opportunity let us do good unto all men, especially unto them that are of the houshold of Faith.","proofs":["Galatians 6:10"],"refs":[{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null},{"text":"Distributing to the necessities of the Saints.","proofs":["Romans 12:13"],"refs":[{"printed":"Romans 12:13","osis":["Rom.12.13"]}],"note":null},{"text":"Give to him that asketh of thee, and from him that would borrow of thee turn not thou away.","proofs":["Matthew 5:42"],"refs":[{"printed":"Matthew 5:42","osis":["Matt.5.42"]}],"note":null},{"text":"If a Brother or Sister be naked, and destitute of daily food, and one of you say, depart in peace, be ye warmed, and filled, notwithstanding ye give them not those things which are needful to the Body, what doth it profit?","proofs":["James 2:15"],"refs":[{"printed":"James 2:15","osis":["Jas.2.15"]}],"note":null},{"text":"Whoso hath this Worlds goods, and seeth his Brother hath need, and shutteth up his Bowels of compassion from him: How dwelleth the love of God in him?","proofs":["1 John 3:17"],"refs":[{"printed":"1 John 3:17","osis":["1John.3.17"]}],"note":null}],"items":[]},{"question":"What is our duty towards all in reference unto their Wealth and outward Estate?","answer":"Our duty towards all in reference unto their Wealth and outward Estate is, Kindness and Justice.","segments":[{"text":"Our duty towards all in reference unto their Wealth and outward Estate is, Kindness and Justice.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein should our Kindness shew it self in reference unto the Wealth, and outward Estate of others?","answer":"Our kindness in reference unto the Wealth, and outward Estate of others, should shew it self in our readiness unto any Offices of Love, which may promote and further it. Let us do good unto all men. I commend unto you Phebe our Sister, that ye receive her in the Lord as becometh Saints, and that ye assist her in whatsoever business she hath need of you.","segments":[{"text":"Our kindness in reference unto the Wealth, and outward Estate of others, should shew it self in our readiness unto any Offices of Love, which may promote and further it. Let us do good unto all men.","proofs":["Galatians 6:10"],"refs":[{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null},{"text":"I commend unto you Phebe our Sister, that ye receive her in the Lord as becometh Saints, and that ye assist her in whatsoever business she hath need of you.","proofs":["Romans 16:1–2"],"refs":[{"printed":"Romans 16:1–2","osis":["Rom.16.1-Rom.16.2"]}],"note":null}],"items":[]},{"question":"What is the Rule of Justice to be observed in reference unto the Wealth, and outward Estate of others?","answer":"The Rule of Justice to be observed in reference unto the Wealth, and outward Estate of others, is: To do unto others as it is fit, and we would that others should do unto us, Therefore all things whatsoever we would that men should do unto you, do ye even so unto them, for this is the Law and the Prophets.","segments":[{"text":"The Rule of Justice to be observed in reference unto the Wealth, and outward Estate of others, is: To do unto others as it is fit, and we would that others should do unto us, Therefore all things whatsoever we would that men should do unto you, do ye even so unto them, for this is the Law and the Prophets.","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null}],"items":[]},{"question":"Wherein must we shew our Justice in our dealing with others?","answer":"We must shew our Justice in our dealings with others, 1. In our truth and sincerity in all our Concerns with others, He that walketh uprightly, and worketh Righteousness, and speaketh the truth in his heart. For our rejoycing is this, that in simplicity and Godly sincerity, not with fleshly wisdom, but by the Grace of God, we have had our conversation in the World. 2. In our Faithfulness to fulfil all our lawful covenants and promises, and, to discharge whatever Trust is committed to us. He that sweareth to his own hurt, and changeth not. It is required in Stewards that a man be found faithful. 3. In our buying and selling, giving a just price for such things as we buy, and taking a reasonable rate for such things as we sell, If thou sell ought unto thy Neighbour, or buyest ought of thy Neighbours hand, ye shall not oppress one another. 4. In paying every one his due, Render therefore to all their dues, Tribute to whom Tribute is due, Custome to whom Custome: Owe no man any thing, but to love one another. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not to thy Neighbour, go and come again, and to morrow I will give, when thou hast it by thee. 5. In restoring the pledge which is left with us, or goods of others which are found by us, or any thing that is ill gotten by stealth, or fraud, He shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered unto him to keep, or the lost thing which he found. Hath not oppressed any, but hath restored to the Debter his Pledge, &c. If I have taken any thing from any man by false Accusation, I restore him fourfold.","segments":[{"text":"We must shew our Justice in our dealings with others, 1. In our truth and sincerity in all our Concerns with others, He that walketh uprightly, and worketh Righteousness, and speaketh the truth in his heart.","proofs":["Psalm 15:2"],"refs":[{"printed":"Psalm 15:2","osis":["Ps.15.2"]}],"note":null},{"text":"For our rejoycing is this, that in simplicity and Godly sincerity, not with fleshly wisdom, but by the Grace of God, we have had our conversation in the World.","proofs":["2 Corinthians 1:12"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null},{"text":"2. In our Faithfulness to fulfil all our lawful covenants and promises, and, to discharge whatever Trust is committed to us. He that sweareth to his own hurt, and changeth not.","proofs":["Psalm 15:4"],"refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null},{"text":"It is required in Stewards that a man be found faithful.","proofs":["1 Corinthians 4:2"],"refs":[{"printed":"1 Corinthians 4:2","osis":["1Cor.4.2"]}],"note":null},{"text":"3. In our buying and selling, giving a just price for such things as we buy, and taking a reasonable rate for such things as we sell, If thou sell ought unto thy Neighbour, or buyest ought of thy Neighbours hand, ye shall not oppress one another.","proofs":["Leviticus 25:14"],"refs":[{"printed":"Leviticus 25:14","osis":["Lev.25.14"]}],"note":null},{"text":"4. In paying every one his due, Render therefore to all their dues, Tribute to whom Tribute is due, Custome to whom Custome: Owe no man any thing, but to love one another.","proofs":["Romans 13:7–8"],"refs":[{"printed":"Romans 13:7–8","osis":["Rom.13.7-Rom.13.8"]}],"note":null},{"text":"Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not to thy Neighbour, go and come again, and to morrow I will give, when thou hast it by thee.","proofs":["Proverbs 3:27–28"],"refs":[{"printed":"Proverbs 3:27–28","osis":["Prov.3.27-Prov.3.28"]}],"note":null},{"text":"5. In restoring the pledge which is left with us, or goods of others which are found by us, or any thing that is ill gotten by stealth, or fraud, He shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered unto him to keep, or the lost thing which he found.","proofs":["Leviticus 6:4"],"refs":[{"printed":"Leviticus 6:4","osis":["Lev.6.4"]}],"note":null},{"text":"Hath not oppressed any, but hath restored to the Debter his Pledge, &c.","proofs":["Ezekiel 18:7"],"refs":[{"printed":"Ezekiel 18:7","osis":["Ezek.18.7"]}],"note":null},{"text":"If I have taken any thing from any man by false Accusation, I restore him fourfold.","proofs":["Luke 19:8"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":75,"title":"What is forbidden in the eighth Commandment?","part":null,"questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the eighth Commandment?","answer":"The eighth Commandment forbiddeth whatsoever doth, or may unjustly hinder our own, or our Neighbours Wealth and outward Estate.","segments":[{"text":"The eighth Commandment forbiddeth whatsoever doth, or may unjustly hinder our own, or our Neighbours Wealth and outward Estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the eighth Commandment forbid as an hinderance of our own wealth and outward estate?","answer":"The eighth Commandment forbiddeth as an hinderance of our own wealth and outward estate: 1. Prodigality and lavish spending of our substance in gluttony, drunkenness, lewd company, gaming, and the like And not many dayes after the younger Son gathered all together, and took his journey into a far Countrey, and there wasted his substance with riotous living. The drunkard and the glutton shall come to poverty. He that loveth pleasure shall be a poor man; he that loveth Wine and Oyle shall not be rich, He that followeth after vain persons shall have poverty enough. 2. Imprudence in venturing our all upon great uncertainties, rash ingaging in suretiship, or any ways in discreet management of our callings to our detriment. He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him. Be not thou one of them that strike hands, or of them that be sureties for debts: if thou hast nothing to pay, why should he take away thy bed from under thee? 3. Idleness and a slothful neglect of the Duties of our particular Callings. Drowsiness shall cloath a man with Rags. I went by the field of the slothful, and by the vineyard of the man void of understanding, and loe it was overgrown with thorns, and nettles had covered the face thereof, and the stone-wall thereof was broken down. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come like one that travelleth, and thy want as an armed man.","segments":[{"text":"The eighth Commandment forbiddeth as an hinderance of our own wealth and outward estate: 1. Prodigality and lavish spending of our substance in gluttony, drunkenness, lewd company, gaming, and the like And not many dayes after the younger Son gathered all together, and took his journey into a far Countrey, and there wasted his substance with riotous living.","proofs":["Luke 15:13"],"refs":[{"printed":"Luke 15:13","osis":["Luke.15.13"]}],"note":null},{"text":"The drunkard and the glutton shall come to poverty.","proofs":["Proverbs 23:21"],"refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"note":null},{"text":"He that loveth pleasure shall be a poor man; he that loveth Wine and Oyle shall not be rich,","proofs":["Proverbs 21:17"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]}],"note":null},{"text":"He that followeth after vain persons shall have poverty enough.","proofs":["Proverbs 28:19"],"refs":[{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"note":null},{"text":"2. Imprudence in venturing our all upon great uncertainties, rash ingaging in suretiship, or any ways in discreet management of our callings to our detriment. He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.","proofs":["Proverbs 28:22"],"refs":[{"printed":"Proverbs 28:22","osis":["Prov.28.22"]}],"note":null},{"text":"Be not thou one of them that strike hands, or of them that be sureties for debts: if thou hast nothing to pay, why should he take away thy bed from under thee?","proofs":["Proverbs 22:26–27"],"refs":[{"printed":"Proverbs 22:26–27","osis":["Prov.22.26-Prov.22.27"]}],"note":null},{"text":"3. Idleness and a slothful neglect of the Duties of our particular Callings. Drowsiness shall cloath a man with Rags.","proofs":["Proverbs 23:21"],"refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"note":null},{"text":"I went by the field of the slothful, and by the vineyard of the man void of understanding, and loe it was overgrown with thorns, and nettles had covered the face thereof, and the stone-wall thereof was broken down. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come like one that travelleth, and thy want as an armed man.","proofs":["Proverbs 24:30–31, 33–34"],"refs":[{"printed":"Proverbs 24:30–31, 33–34","osis":["Prov.24.30-Prov.24.31","Prov.24.33-Prov.24.34"]}],"note":null}],"items":[]},{"question":"What doth the eighth Commandment forbid in the excess in reference to our own wealth and outward estate?","answer":"The eighth Commandment forbiddeth in the excess in reference unto our own wealth and outward estate. 1. Covetousness in getting an estate with carking cares, inordinate desires to be rich; or with immoderate labour, so as to waste the Body, and to exclude time for Religious duty. Let your conversation be without covetousness, and be content with such things as ye have, I would have you without carefulness. Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life. They that will be rich fall into a temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition: For the love of Money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves thorow with many sorrows. There is one alone and not a second, yea, he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he for whom do I labour, or bereave my soul of good? 2. Covetousness in keeping what we have gotten of the good things in the world without a heart to make use of them. There is an evil under the Sun, and it is common amongst men; a man to whom God hath given riches and wealth, so that he wanteth nothing for his Soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity and an evil disease. 3. Unlawful Contracts, such as Simony in the sale of holy things, the Gifts of the Holy Ghost, pardons of sin, and Dispensations unto it, Church-Livings, and the Charge of Souls. Thy Money perish with thee, because that thou hast thought that the Gift of God may be purchased with Money. Bribery in the sale of publicke Justice. And thou shalt take no Gift: for the Gift blindeth the Wise, and perverteth the words of the righteous. Thy Princes are rebellious, and companions of Thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. 4 Unlawfull Arts, Fortune-telling, Figure-casting, and making use of any unwarrantable ways for the getting of Money. Thou hast trusted in thy wickedness: Let now the Astrologers, the Stargazers, the Monethly Prognosticaters stand up and save thee. Many also of them which used curious Arts, brought their Books together, and burnt them before all men. A certain man, named Demetrius, a Silver-Smith, which made silver shrines for Diana, brought no small gain to the crafts-men.","segments":[{"text":"The eighth Commandment forbiddeth in the excess in reference unto our own wealth and outward estate. 1. Covetousness in getting an estate with carking cares, inordinate desires to be rich; or with immoderate labour, so as to waste the Body, and to exclude time for Religious duty. Let your conversation be without covetousness, and be content with such things as ye have,","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null},{"text":"I would have you without carefulness.","proofs":["1 Corinthians 7:32"],"refs":[{"printed":"1 Corinthians 7:32","osis":["1Cor.7.32"]}],"note":null},{"text":"Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life.","proofs":["Luke 21:34"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]}],"note":null},{"text":"They that will be rich fall into a temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition: For the love of Money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves thorow with many sorrows.","proofs":["1 Timothy 6:9–10"],"refs":[{"printed":"1 Timothy 6:9–10","osis":["1Tim.6.9-1Tim.6.10"]}],"note":null},{"text":"There is one alone and not a second, yea, he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he for whom do I labour, or bereave my soul of good?","proofs":["Ecclesiastes 4:8"],"refs":[{"printed":"Ecclesiastes 4:8","osis":["Eccl.4.8"]}],"note":null},{"text":"2. Covetousness in keeping what we have gotten of the good things in the world without a heart to make use of them. There is an evil under the Sun, and it is common amongst men; a man to whom God hath given riches and wealth, so that he wanteth nothing for his Soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity and an evil disease.","proofs":["Ecclesiastes 6:1–2"],"refs":[{"printed":"Ecclesiastes 6:1–2","osis":["Eccl.6.1-Eccl.6.2"]}],"note":null},{"text":"3. Unlawful Contracts, such as Simony in the sale of holy things, the Gifts of the Holy Ghost, pardons of sin, and Dispensations unto it, Church-Livings, and the Charge of Souls. Thy Money perish with thee, because that thou hast thought that the Gift of God may be purchased with Money.","proofs":["Acts 8:20"],"refs":[{"printed":"Acts 8:20","osis":["Acts.8.20"]}],"note":null},{"text":"Bribery in the sale of publicke Justice. And thou shalt take no Gift: for the Gift blindeth the Wise, and perverteth the words of the righteous.","proofs":["Exodus 23:8"],"refs":[{"printed":"Exodus 23:8","osis":["Exod.23.8"]}],"note":null},{"text":"Thy Princes are rebellious, and companions of Thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.","proofs":["Isaiah 1:23"],"refs":[{"printed":"Isaiah 1:23","osis":["Isa.1.23"]}],"note":null},{"text":"4 Unlawfull Arts, Fortune-telling, Figure-casting, and making use of any unwarrantable ways for the getting of Money. Thou hast trusted in thy wickedness: Let now the Astrologers, the Stargazers, the Monethly Prognosticaters stand up and save thee.","proofs":["Isaiah 47:10, 13"],"refs":[{"printed":"Isaiah 47:10, 13","osis":["Isa.47.10","Isa.47.13"]}],"note":null},{"text":"Many also of them which used curious Arts, brought their Books together, and burnt them before all men.","proofs":["Acts 19:19"],"refs":[{"printed":"Acts 19:19","osis":["Acts.19.19"]}],"note":null},{"text":"A certain man, named Demetrius, a Silver-Smith, which made silver shrines for Diana, brought no small gain to the crafts-men.","proofs":["Acts 19:24"],"refs":[{"printed":"Acts 19:24","osis":["Acts.19.24"]}],"note":null}],"items":[]},{"question":"What doth the eighth Commandment forbid in reference unto others which are in want?","answer":"The eighth Commandment forbiddeth in reference unto others which are in want, a withholding relief from them, and stopping the ear against their cry. Who so stoppeth his ears at the cry of the poor, he shall cry himself but shall not be heard. If there be a poor man of one of thy Brethren, thou shalt not harden thine heart, nor shut thine hand from thy poor Brother.","segments":[{"text":"The eighth Commandment forbiddeth in reference unto others which are in want, a withholding relief from them, and stopping the ear against their cry. Who so stoppeth his ears at the cry of the poor, he shall cry himself but shall not be heard.","proofs":["Proverbs 21:13"],"refs":[{"printed":"Proverbs 21:13","osis":["Prov.21.13"]}],"note":null},{"text":"If there be a poor man of one of thy Brethren, thou shalt not harden thine heart, nor shut thine hand from thy poor Brother.","proofs":["Deuteronomy 15:7"],"refs":[{"printed":"Deuteronomy 15:7","osis":["Deut.15.7"]}],"note":null}],"items":[]},{"question":"What doth the eighth Commandment forbid in reference unto all men?","answer":"The eighth Commandment forbiddeth in reference unto all men any kind of Injustice and Unrighteousness in any of our dealings with them; such as, 1. Defrauding others in our buying, when we discommend that which we know to be good, or take an advantage of others ignorance of the worth of their Commodities, or their necessity of selling them, so as to give a great under-rate for them. It is naught, it is naught, (saith the buyer) but when he is gone his way he boasteth. If thou buyest ought of thy Neighbour ye shall not oppress. 2. Defrauding others in selling: when we praise that which we sell, and against our Consciences say it is excellent good, though we know it to be stark naught; and when we take an unreasonable price for our Commodities; or when we cozen them in the sale of goods by false weights and measures. That no man go beyond, or defraud his Brother in any matter, because the Lord is the avenger of all such. Thou shalt not have in thy bag divers weights, a great and a small; but thou shalt have a perfect and just weight, a perfect and just measure shalt thou have. A false ballance is abomination to the Lord: but a just weight is his delight. Are there yet the treasures of wickedness in the house of the wicked, and the scant measures that is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights? 3. Especially the eighth Commandment doth directly forbid stealing one from another. Thou shalt not steal. Ye shall not steal, neither deal falsly, neither lye one to another.","segments":[{"text":"The eighth Commandment forbiddeth in reference unto all men any kind of Injustice and Unrighteousness in any of our dealings with them; such as, 1. Defrauding others in our buying, when we discommend that which we know to be good, or take an advantage of others ignorance of the worth of their Commodities, or their necessity of selling them, so as to give a great under-rate for them. It is naught, it is naught, (saith the buyer) but when he is gone his way he boasteth.","proofs":["Proverbs 20:14"],"refs":[{"printed":"Proverbs 20:14","osis":["Prov.20.14"]}],"note":null},{"text":"If thou buyest ought of thy Neighbour ye shall not oppress.","proofs":["Leviticus 25:14"],"refs":[{"printed":"Leviticus 25:14","osis":["Lev.25.14"]}],"note":null},{"text":"2. Defrauding others in selling: when we praise that which we sell, and against our Consciences say it is excellent good, though we know it to be stark naught; and when we take an unreasonable price for our Commodities; or when we cozen them in the sale of goods by false weights and measures. That no man go beyond, or defraud his Brother in any matter, because the Lord is the avenger of all such.","proofs":["1 Thessalonians 4:6"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"Thou shalt not have in thy bag divers weights, a great and a small; but thou shalt have a perfect and just weight, a perfect and just measure shalt thou have.","proofs":["Deuteronomy 25:13–15"],"refs":[{"printed":"Deuteronomy 25:13–15","osis":["Deut.25.13-Deut.25.15"]}],"note":null},{"text":"A false ballance is abomination to the Lord: but a just weight is his delight.","proofs":["Proverbs 11:1"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]}],"note":null},{"text":"Are there yet the treasures of wickedness in the house of the wicked, and the scant measures that is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights?","proofs":["Micah 6:10–11"],"refs":[{"printed":"Micah 6:10–11","osis":["Mic.6.10-Mic.6.11"]}],"note":null},{"text":"3. Especially the eighth Commandment doth directly forbid stealing one from another. Thou shalt not steal. Ye shall not steal, neither deal falsly, neither lye one to another.","proofs":["Leviticus 19:11"],"refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]}],"note":null}],"items":[]},{"question":"What stealing doth the eighth Commandment forbid?","answer":"The eighth Commandment doth forbid all stealing, either within the family, or without the family.","segments":[{"text":"The eighth Commandment doth forbid all stealing, either within the family, or without the family.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What stealing within the family doth the eighth Commandment forbid?","answer":"The eighth Commandment doth forbid within the family: 1. Servants stealing and purloyning, as also any ways wasting and wronging their Masters, in their goods or states. Exhort Servants to be obedient to their own Masters; not purloyning, but shewing all good fidelity. A certain rich man which had a Steward, and the same was accused to him that he had wasted his goods. 2. Childrens stealing and robbing their Parents. Who so robbeth his father, or his mother, and saith it is no transgression, the same is the companion of a destroyer. He that wasteth his father, is a son that causeth shame.","segments":[{"text":"The eighth Commandment doth forbid within the family: 1. Servants stealing and purloyning, as also any ways wasting and wronging their Masters, in their goods or states. Exhort Servants to be obedient to their own Masters; not purloyning, but shewing all good fidelity.","proofs":["Titus 2:9–10"],"refs":[{"printed":"Titus 2:9–10","osis":["Titus.2.9-Titus.2.10"]}],"note":null},{"text":"A certain rich man which had a Steward, and the same was accused to him that he had wasted his goods.","proofs":["Luke 16:1"],"refs":[{"printed":"Luke 16:1","osis":["Luke.16.1"]}],"note":null},{"text":"2. Childrens stealing and robbing their Parents. Who so robbeth his father, or his mother, and saith it is no transgression, the same is the companion of a destroyer.","proofs":["Proverbs 28:24"],"refs":[{"printed":"Proverbs 28:24","osis":["Prov.28.24"]}],"note":null},{"text":"He that wasteth his father, is a son that causeth shame.","proofs":["Proverbs 19:26"],"refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"note":null}],"items":[]},{"question":"What stealing without the family doth the eighth Commandment forbid?","answer":"The eighth Commandment doth forbid without the family all theft, both publick and private:","segments":[{"text":"The eighth Commandment doth forbid without the family all theft, both publick and private:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the publick theft which the eighth Commandment doth forbid?","answer":"The publick theft which the eighth Commandment doth forbid, is, 1. Sacriledge, which is, when any do either violently or fraudulently take away, or alienate any thing that hath been dedicated to Sacred uses, or when Sacred persons without just cause are taken off from their Employments. Thou that abhorrest Idols, dost thou commit Sacriledge? It is a Snare to a man to devour that which is holy. Will a man rob God! Yet ye have robbed me: But you say, Wherein have we robbed thee? In Tythes and Offerings. Ye are cursed with a curse, for ye have robbed me, even this whole Nation. 2. Robbing publick Treasuries, or any ways wronging and defrauding the Common-wealth, by taking away its just Liberties and Priviledges, or by doing a publick detriment for private advantage sake, amongst which publick Robberies may be numbred, Inclosures, Ingrossings, Forestallings, Monopolies, and the like.","segments":[{"text":"The publick theft which the eighth Commandment doth forbid, is, 1. Sacriledge, which is, when any do either violently or fraudulently take away, or alienate any thing that hath been dedicated to Sacred uses, or when Sacred persons without just cause are taken off from their Employments. Thou that abhorrest Idols, dost thou commit Sacriledge?","proofs":["Romans 2:22"],"refs":[{"printed":"Romans 2:22","osis":["Rom.2.22"]}],"note":null},{"text":"It is a Snare to a man to devour that which is holy.","proofs":["Proverbs 20:25"],"refs":[{"printed":"Proverbs 20:25","osis":["Prov.20.25"]}],"note":null},{"text":"Will a man rob God! Yet ye have robbed me: But you say, Wherein have we robbed thee? In Tythes and Offerings. Ye are cursed with a curse, for ye have robbed me, even this whole Nation.","proofs":["Malachi 3:8–9"],"refs":[{"printed":"Malachi 3:8–9","osis":["Mal.3.8-Mal.3.9"]}],"note":null},{"text":"2. Robbing publick Treasuries, or any ways wronging and defrauding the Common-wealth, by taking away its just Liberties and Priviledges, or by doing a publick detriment for private advantage sake, amongst which publick Robberies may be numbred, Inclosures, Ingrossings, Forestallings, Monopolies, and the like.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the private theft which the eighth Commandment doth forbid without the Family?","answer":"The private theft which the eighth Commandment doth forbid without the family is: 1. Man-stealing or woman-stealing or stealing, of Children, that they may be sent or sold for slaves. The Law is not made for a righteous man, but for the lawless and disobedient: For murderers, for man-slayers, for whoremongers, for men-stealers, for lyars, for perjured persons. He that stealeth a man and selleth him, shall surely be put to death. 2. Robbery either by Land or Sea, either of Money, Cattel, or any goods. And the men of Shechem set liers in wait in the top of the mountains, and they robbed all that came along that way by them. Now Barrabas was a robber. The robber swalloweth up their substance.","segments":[{"text":"The private theft which the eighth Commandment doth forbid without the family is: 1. Man-stealing or woman-stealing or stealing, of Children, that they may be sent or sold for slaves. The Law is not made for a righteous man, but for the lawless and disobedient: For murderers, for man-slayers, for whoremongers, for men-stealers, for lyars, for perjured persons.","proofs":["1 Timothy 1:9–10"],"refs":[{"printed":"1 Timothy 1:9–10","osis":["1Tim.1.9-1Tim.1.10"]}],"note":null},{"text":"He that stealeth a man and selleth him, shall surely be put to death.","proofs":["Exodus 21:16"],"refs":[{"printed":"Exodus 21:16","osis":["Exod.21.16"]}],"note":null},{"text":"2. Robbery either by Land or Sea, either of Money, Cattel, or any goods. And the men of Shechem set liers in wait in the top of the mountains, and they robbed all that came along that way by them.","proofs":["Judges 9:25"],"refs":[{"printed":"Judges 9:25","osis":["Judg.9.25"]}],"note":null},{"text":"Now Barrabas was a robber.","proofs":["John 18:40"],"refs":[{"printed":"John 18:40","osis":["John.18.40"]}],"note":null},{"text":"The robber swalloweth up their substance.","proofs":["Job 5:5"],"refs":[{"printed":"Job 5:5","osis":["Job.5.5"]}],"note":null}],"items":[]},{"question":"What further is inclusively forbidden in the eighth Commandment?","answer":"There is further inclusively forbidden in the eighth Commandment: 1. All partaking with Thieves in receiving stollen goods, or otherwise. Cast in thy Lot amongst us, let us all have one purse. Who so is a partner with a thief, hateth his own Soul. When thou sawest a thief, then thou consentest with him. 2. Detaining that which is strayed or lost. Thou shalt not see thy Brothers Oxe or Sheep go astray, and hide thy self from them; thou shalt in any case bring them again to thy Brother: In like manner shalt thou do with his raiment, and with all lost things of thy Brothers which thou hast found. 3. Falshood and unfaithfulness in our promises, and in regard of any thing committed to our trust. This he said, not that he cared for the poor; but because he was a Thief, and had the bag, and bare what was put therein. 4. Rigorous requiring what is owed to us without compassion or forbearance. But the same servant went out and found one of his fellow servants, which ought him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not, but went and cast him into prison, till he should pay the debt. 5. Cruel keeping the pledge when it is the means of our Neighbours living. If thou at all take thy neighbours raiment to pledge, thou shalt deliver it unto him by that the Sun goeth down. For that is his covering only, it is his raiment for his Skin: wherein shall he sleep? and it shall come to pass, when he cryeth unto me, that I will hear, for I am gracious. 6. All withholding that which is due, especially the wages and hire of Servants and Labourers, The wicked borroweth, and payeth not again, The wages of him that is hired, shall not abide with thee all night, until the morning. 7. Removing ancient Landmarks, or any other ways seeking to defraud others of the just title which they have to their estates. Remove not the ancient Landmark, which thy Fathers have set. 8. Extortion and all Oppression, especially of the poor and afflicted, Rob not the poor because he is poor, neither oppress the afflicted in the gate: For the Lord will plead their cause, and spoil the soul of them that spoileth them. Hear this, O ye, that swallow up the needy, even to make the poor of the Land to fail; falsifying the ballances by deceit; to buy the poor for silver, and the needy for a pair of shoo’s, and sell the refuse of the wheat. The Lord hath sworn by the excellency of Jacob, surely I will never forget any of their works. 9. Usury, and taking increase meerly for Loan, If thou lend Money to any of my people that is poor by thee, thou shalt not be unto him as an usurer, neither shalt thou lay upon him usury, He that hath not given forth upon usury, neither hath taken any increase.","segments":[{"text":"There is further inclusively forbidden in the eighth Commandment: 1. All partaking with Thieves in receiving stollen goods, or otherwise. Cast in thy Lot amongst us, let us all have one purse.","proofs":["Proverbs 1:14"],"refs":[{"printed":"Proverbs 1:14","osis":["Prov.1.14"]}],"note":null},{"text":"Who so is a partner with a thief, hateth his own Soul.","proofs":["Proverbs 29:24"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"note":null},{"text":"When thou sawest a thief, then thou consentest with him.","proofs":["Psalm 50:18"],"refs":[{"printed":"Psalm 50:18","osis":["Ps.50.18"]}],"note":null},{"text":"2. Detaining that which is strayed or lost. Thou shalt not see thy Brothers Oxe or Sheep go astray, and hide thy self from them; thou shalt in any case bring them again to thy Brother: In like manner shalt thou do with his raiment, and with all lost things of thy Brothers which thou hast found.","proofs":["Deuteronomy 22:1, 3"],"refs":[{"printed":"Deuteronomy 22:1, 3","osis":["Deut.22.1","Deut.22.3"]}],"note":null},{"text":"3. Falshood and unfaithfulness in our promises, and in regard of any thing committed to our trust. This he said, not that he cared for the poor; but because he was a Thief, and had the bag, and bare what was put therein.","proofs":["John 12:6"],"refs":[{"printed":"John 12:6","osis":["John.12.6"]}],"note":null},{"text":"4. Rigorous requiring what is owed to us without compassion or forbearance. But the same servant went out and found one of his fellow servants, which ought him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not, but went and cast him into prison, till he should pay the debt.","proofs":["Matthew 18:28–30"],"refs":[{"printed":"Matthew 18:28–30","osis":["Matt.18.28-Matt.18.30"]}],"note":null},{"text":"5. Cruel keeping the pledge when it is the means of our Neighbours living. If thou at all take thy neighbours raiment to pledge, thou shalt deliver it unto him by that the Sun goeth down. For that is his covering only, it is his raiment for his Skin: wherein shall he sleep? and it shall come to pass, when he cryeth unto me, that I will hear, for I am gracious.","proofs":["Exodus 22:26–27"],"refs":[{"printed":"Exodus 22:26–27","osis":["Exod.22.26-Exod.22.27"]}],"note":null},{"text":"6. All withholding that which is due, especially the wages and hire of Servants and Labourers, The wicked borroweth, and payeth not again,","proofs":["Psalm 37:21"],"refs":[{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"note":null},{"text":"The wages of him that is hired, shall not abide with thee all night, until the morning.","proofs":["Leviticus 19:13"],"refs":[{"printed":"Leviticus 19:13","osis":["Lev.19.13"]}],"note":null},{"text":"7. Removing ancient Landmarks, or any other ways seeking to defraud others of the just title which they have to their estates. Remove not the ancient Landmark, which thy Fathers have set.","proofs":["Proverbs 22:28"],"refs":[{"printed":"Proverbs 22:28","osis":["Prov.22.28"]}],"note":null},{"text":"8. Extortion and all Oppression, especially of the poor and afflicted, Rob not the poor because he is poor, neither oppress the afflicted in the gate: For the Lord will plead their cause, and spoil the soul of them that spoileth them.","proofs":["Proverbs 22:22–23"],"refs":[{"printed":"Proverbs 22:22–23","osis":["Prov.22.22-Prov.22.23"]}],"note":null},{"text":"Hear this, O ye, that swallow up the needy, even to make the poor of the Land to fail; falsifying the ballances by deceit; to buy the poor for silver, and the needy for a pair of shoo’s, and sell the refuse of the wheat. The Lord hath sworn by the excellency of Jacob, surely I will never forget any of their works.","proofs":["Amos 8:4–7"],"refs":[{"printed":"Amos 8:4–7","osis":["Amos.8.4-Amos.8.7"]}],"note":null},{"text":"9. Usury, and taking increase meerly for Loan, If thou lend Money to any of my people that is poor by thee, thou shalt not be unto him as an usurer, neither shalt thou lay upon him usury,","proofs":["Exodus 22:25"],"refs":[{"printed":"Exodus 22:25","osis":["Exod.22.25"]}],"note":null},{"text":"He that hath not given forth upon usury, neither hath taken any increase.","proofs":["Ezekiel 18:8"],"refs":[{"printed":"Ezekiel 18:8","osis":["Ezek.18.8"]}],"note":null}],"items":[]},{"question":"Why should we forbear all manner of theft, and endeavours to enrich our selves by the wronging of others?","answer":"We ought to forbear all manner of theft and endeavours to enrich our selves by the wronging of others, because it is the express prohibition of God written in the word, and most agreeable to the Law of nature written upon the heart; as also because that riches got by theft and wrong are accompanied with Gods curse; and, if not here, be sure Gods vengeance will overtake such Persons as are guilty of theft and unrighteousness in the other world. This is the curse that goeth forth over the face of the whole Earth: for every one that stealeth shall be cut off on this side. And it shall enter into the house of the thief, and shall consume it with the timber thereof and the stones thereof. As the Partridge sitteth on Eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool. Go to, now ye rich men, weep and howl for your miseries that shall come upon you: ye have heaped treasure together for the last dayes.","segments":[{"text":"We ought to forbear all manner of theft and endeavours to enrich our selves by the wronging of others, because it is the express prohibition of God written in the word, and most agreeable to the Law of nature written upon the heart; as also because that riches got by theft and wrong are accompanied with Gods curse; and, if not here, be sure Gods vengeance will overtake such Persons as are guilty of theft and unrighteousness in the other world. This is the curse that goeth forth over the face of the whole Earth: for every one that stealeth shall be cut off on this side. And it shall enter into the house of the thief, and shall consume it with the timber thereof and the stones thereof.","proofs":["Zechariah 5:3–4"],"refs":[{"printed":"Zechariah 5:3–4","osis":["Zech.5.3-Zech.5.4"]}],"note":null},{"text":"As the Partridge sitteth on Eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool.","proofs":["Jeremiah 17:11"],"refs":[{"printed":"Jeremiah 17:11","osis":["Jer.17.11"]}],"note":null},{"text":"Go to, now ye rich men, weep and howl for your miseries that shall come upon you: ye have heaped treasure together for the last dayes.","proofs":["James 5:1, 3"],"refs":[{"printed":"James 5:1, 3","osis":["Jas.5.1","Jas.5.3"]}],"note":null}],"items":[]},{"question":"How may we be kept from the sins forbidden in this eighth Commandment?","answer":"We may be kept from the sins forbidden in this eighth Commandment, by mortifyed affections to the world through Christ death and Spirit; by raised affections to the things above; by a love of Justice, by Prayer; by faith in Gods promises and special providence in making all needful provision without this sin for his.","segments":[{"text":"We may be kept from the sins forbidden in this eighth Commandment, by mortifyed affections to the world through Christ death and Spirit; by raised affections to the things above; by a love of Justice, by Prayer; by faith in Gods promises and special providence in making all needful provision without this sin for his.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":76,"title":"What is the ninth Commandment?","part":null,"questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"What is the ninth Commandment?","answer":"The ninth Commandment is, Thou shalt not bear false witness against thy Neighbour.","segments":[{"text":"The ninth Commandment is, Thou shalt not bear false witness against thy Neighbour.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":77,"title":"What is required in the ninth Commandment?","part":null,"questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the ninth Commandment?","answer":"The ninth Commandment requireth the maintaining, and promoting of Truth between Man and Man, and of our own and our Neighbours good Name; especially in Witness-bearing.","segments":[{"text":"The ninth Commandment requireth the maintaining, and promoting of Truth between Man and Man, and of our own and our Neighbours good Name; especially in Witness-bearing.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein doth this ninth Commandment differ from the sixth, seventh, and eighth Commandments?","answer":"This ninth Commandment doth differ from the sixth, seventh, and eighth Commandments in that the sixth Commandment doth respect our own and our neighbours life: the seventh Commandment doth respect our own and our Neighbours Chastity; the eighth Commandment doth respect our own and our Neighbours wealth and outward Estate; but this ninth Commandment doth respect our own and our Neighbours good name.","segments":[{"text":"This ninth Commandment doth differ from the sixth, seventh, and eighth Commandments in that the sixth Commandment doth respect our own and our neighbours life: the seventh Commandment doth respect our own and our Neighbours Chastity; the eighth Commandment doth respect our own and our Neighbours wealth and outward Estate; but this ninth Commandment doth respect our own and our Neighbours good name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is more generally required in the ninth Commandment?","answer":"The ninth Commandment doth more generally require the maintaining and promoting truth between man and man.","segments":[{"text":"The ninth Commandment doth more generally require the maintaining and promoting truth between man and man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to maintain and promote truth between man and man?","answer":"We ought to maintain and promote truth between man and man, by speaking the very truth to and of one another and that from the heart. These are the things that ye shall do; Speak ye every man the truth to his neighbour, execute the judgment of truth and peace in your gates. Wherefore putting away lying, speak every man truth with his Neighbour: for we are members one of another. Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.","segments":[{"text":"We ought to maintain and promote truth between man and man, by speaking the very truth to and of one another and that from the heart. These are the things that ye shall do; Speak ye every man the truth to his neighbour, execute the judgment of truth and peace in your gates.","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null},{"text":"Wherefore putting away lying, speak every man truth with his Neighbour: for we are members one of another.","proofs":["Ephesians 4:25"],"refs":[{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.","proofs":["Psalm 15:1–2"],"refs":[{"printed":"Psalm 15:1–2","osis":["Ps.15.1-Ps.15.2"]}],"note":null}],"items":[]},{"question":"What doth the ninth Commandment more particularly require in reference unto our own and others good name.","answer":"The ninth Commandment doth more particularly require in reference unto our own and others good name the maintaining and promoting thereof, especially in witness bearing.","segments":[{"text":"The ninth Commandment doth more particularly require in reference unto our own and others good name the maintaining and promoting thereof, especially in witness bearing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to maintain and promote our own good name?","answer":"We ought to maintain and promote our own good name by deserving it and by defending it.","segments":[{"text":"We ought to maintain and promote our own good name by deserving it and by defending it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we deserve a good name?","answer":"Although we can deserve nothing in the sight of God, yet we may deserve a good name in the sight of men by being good, and by doing good.","segments":[{"text":"Although we can deserve nothing in the sight of God, yet we may deserve a good name in the sight of men by being good, and by doing good.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that which we may be and do that we may deserve a good name amongst men?","answer":"That we may deserve a good name amongst men we must, be holy and humble, and harmless, and wise, and loving, and patient, and meek, and just, and righteous, and sober, and chast, and true, and honest, and every way gracious, and vertuous, as to our inward dispositions, and affections: our conversations also and actions, must be correspondent, doing always those things which be praise worthy, and of good report. Sanctifie the Lord God in your hearts: Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ. That ye may be blameless, and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world. A mans wisdom maketh his face to shine. Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering. Finally, brethren, whatsoever, things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, and if there be any praise, think on these things. Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.","segments":[{"text":"That we may deserve a good name amongst men we must, be holy and humble, and harmless, and wise, and loving, and patient, and meek, and just, and righteous, and sober, and chast, and true, and honest, and every way gracious, and vertuous, as to our inward dispositions, and affections: our conversations also and actions, must be correspondent, doing always those things which be praise worthy, and of good report. Sanctifie the Lord God in your hearts: Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ.","proofs":["1 Peter 3:15–16"],"refs":[{"printed":"1 Peter 3:15–16","osis":["1Pet.3.15-1Pet.3.16"]}],"note":null},{"text":"That ye may be blameless, and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world.","proofs":["Philippians 2:15"],"refs":[{"printed":"Philippians 2:15","osis":["Phil.2.15"]}],"note":null},{"text":"A mans wisdom maketh his face to shine.","proofs":["Ecclesiastes 8:1"],"refs":[{"printed":"Ecclesiastes 8:1","osis":["Eccl.8.1"]}],"note":null},{"text":"Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.","proofs":["Colossians 3:12"],"refs":[{"printed":"Colossians 3:12","osis":["Col.3.12"]}],"note":null},{"text":"Finally, brethren, whatsoever, things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, and if there be any praise, think on these things. Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.","proofs":["Philippians 4:8–9"],"refs":[{"printed":"Philippians 4:8–9","osis":["Phil.4.8-Phil.4.9"]}],"note":null}],"items":[]},{"question":"How may we defend our good name?","answer":"We may defend our good name, 1. By clearing our selves from the false aspersions, and vindicating our innocency against the false accusations of our adversaries. I do the more chearfully answer for my self: That thou mayest understand, that there are yet but twelve dayes since I went up to Jerusalem; And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the Synogogues, nor in the City: Neither can they prove the things whereof they now accuse me. 2. By speaking sometimes in commendation of our selves, when there is need only, and that very sparingly, modestly, humbly and willingly, alwayes abasing our selves and giving God all the glory for any thing in our selves which is praise-worthy. I am become a fool in glorying, ye have compelled me. For I ought to have been commended of you: For in nothing am I behind the very chiefest Apostles, though I be nothing. By the grace of God I am what I am: and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly then they all: yet not I, but the grace of God which was with me.","segments":[{"text":"We may defend our good name, 1. By clearing our selves from the false aspersions, and vindicating our innocency against the false accusations of our adversaries. I do the more chearfully answer for my self: That thou mayest understand, that there are yet but twelve dayes since I went up to Jerusalem; And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the Synogogues, nor in the City: Neither can they prove the things whereof they now accuse me.","proofs":["Acts 24:10–13"],"refs":[{"printed":"Acts 24:10–13","osis":["Acts.24.10-Acts.24.13"]}],"note":null},{"text":"2. By speaking sometimes in commendation of our selves, when there is need only, and that very sparingly, modestly, humbly and willingly, alwayes abasing our selves and giving God all the glory for any thing in our selves which is praise-worthy. I am become a fool in glorying, ye have compelled me. For I ought to have been commended of you: For in nothing am I behind the very chiefest Apostles, though I be nothing.","proofs":["2 Corinthians 12:11"],"refs":[{"printed":"2 Corinthians 12:11","osis":["2Cor.12.11"]}],"note":null},{"text":"By the grace of God I am what I am: and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly then they all: yet not I, but the grace of God which was with me.","proofs":["1 Corinthians 15:10"],"refs":[{"printed":"1 Corinthians 15:10","osis":["1Cor.15.10"]}],"note":null}],"items":[]},{"question":"Who ought especially to maintain and promote their good name?","answer":"All ought to maintain and promote their good name, especially all believers and professors of religion; chiefly Magistrates and such unto whom a publick trust is committed, and Ministers unto whom is committed the charge of Souls. In all things shewing thy self a pattern of good works: that he that is of the contrary part, may be ashamed, having no evil thing to say of you. Exhort Servants to be obedient unto their own Masters, that they may adorn the Doctrine of God and our Saviour in all things.","segments":[{"text":"All ought to maintain and promote their good name, especially all believers and professors of religion; chiefly Magistrates and such unto whom a publick trust is committed, and Ministers unto whom is committed the charge of Souls. In all things shewing thy self a pattern of good works: that he that is of the contrary part, may be ashamed, having no evil thing to say of you. Exhort Servants to be obedient unto their own Masters, that they may adorn the Doctrine of God and our Saviour in all things.","proofs":["Titus 2:7–10"],"refs":[{"printed":"Titus 2:7–10","osis":["Titus.2.7-Titus.2.10"]}],"note":null}],"items":[]},{"question":"Why ought all to maintain and promote their own good name?","answer":"All ought to maintain and promote their good name, 1. Because it is for the glory of God, which is the duty of all principally to aime at, and to design their own honour only in subordination hereunto. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven. Having your conversation honest amongst the Gentiles: that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation. 2. Because a good name is precious, and rendreth men the more useful one to another, causing mutual love unto and confidence in one another, whereby their mutual concernments and advantages both civil and spiritual are exceedingly promoted. A good name is better then precious Oyntment. A good name is rather to be chosen then great Riches, and loving favour rather then Silver, and Gold.","segments":[{"text":"All ought to maintain and promote their good name, 1. Because it is for the glory of God, which is the duty of all principally to aime at, and to design their own honour only in subordination hereunto. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven.","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null},{"text":"Having your conversation honest amongst the Gentiles: that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation.","proofs":["1 Peter 2:12"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null},{"text":"2. Because a good name is precious, and rendreth men the more useful one to another, causing mutual love unto and confidence in one another, whereby their mutual concernments and advantages both civil and spiritual are exceedingly promoted. A good name is better then precious Oyntment.","proofs":["Ecclesiastes 7:1"],"refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"note":null},{"text":"A good name is rather to be chosen then great Riches, and loving favour rather then Silver, and Gold.","proofs":["Proverbs 22:1"],"refs":[{"printed":"Proverbs 22:1","osis":["Prov.22.1"]}],"note":null}],"items":[]},{"question":"What doth the ninth Commandment require of us in reference unto the good name of our Neighbour?","answer":"The ninth Commandment requireth of us in reference unto the good name of our neighbour, the maintaining and promoting thereof as our own, and that both in regard of our selves and in regard of others.","segments":[{"text":"The ninth Commandment requireth of us in reference unto the good name of our neighbour, the maintaining and promoting thereof as our own, and that both in regard of our selves and in regard of others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How ought we to maintain and promote our Neighbours good name in regard of our selves?","answer":"We ought to maintain and promote our Neighbours good name in regard of our selves. 1. By looking unto and having a due esteem of the worth and the good things which are in them. Look not every man on his own things, but every man also on the things of others. Esteem them very highly in love for their works sake. 2. By liking and loving, and desiring, and giving thanks to God for their good name and fame. I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 3. By a ready receiving a good report concerning them and rejoycing therein. I rejoyced greatly when the Brethren came and testified of the truth that is in thee, even as thou walkest in the truth. Rejoyceth not in iniquity, but rejoyceth in the truth. 4. By deafning the ear against, and discouraging tale bearers, backbiters, slanderers who speak evil of their neighbours, That taketh not up a reproach against his neighbour. The north-wind driveth away rain: so doth an angry countenance a backbiting tongue. 5. By grieving at their faults which expose them unto disgrace, with desires and endeavours to promote their amendment and the recovery of their reputation. For out of much affliction and anguish of heart, I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly for you.","segments":[{"text":"We ought to maintain and promote our Neighbours good name in regard of our selves. 1. By looking unto and having a due esteem of the worth and the good things which are in them. Look not every man on his own things, but every man also on the things of others.","proofs":["Philippians 2:4"],"refs":[{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":null},{"text":"Esteem them very highly in love for their works sake.","proofs":["1 Thessalonians 5:13"],"refs":[{"printed":"1 Thessalonians 5:13","osis":["1Thess.5.13"]}],"note":null},{"text":"2. By liking and loving, and desiring, and giving thanks to God for their good name and fame. I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.","proofs":["Romans 1:8"],"refs":[{"printed":"Romans 1:8","osis":["Rom.1.8"]}],"note":null},{"text":"3. By a ready receiving a good report concerning them and rejoycing therein. I rejoyced greatly when the Brethren came and testified of the truth that is in thee, even as thou walkest in the truth.","proofs":["3 John 3"],"refs":[{"printed":"3 John 3","osis":["3John.1.3"]}],"note":null},{"text":"Rejoyceth not in iniquity, but rejoyceth in the truth.","proofs":["1 Corinthians 13:6"],"refs":[{"printed":"1 Corinthians 13:6","osis":["1Cor.13.6"]}],"note":null},{"text":"4. By deafning the ear against, and discouraging tale bearers, backbiters, slanderers who speak evil of their neighbours, That taketh not up a reproach against his neighbour.","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"The north-wind driveth away rain: so doth an angry countenance a backbiting tongue.","proofs":["Proverbs 25:23"],"refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"note":null},{"text":"5. By grieving at their faults which expose them unto disgrace, with desires and endeavours to promote their amendment and the recovery of their reputation. For out of much affliction and anguish of heart, I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly for you.","proofs":["2 Corinthians 2:4"],"refs":[{"printed":"2 Corinthians 2:4","osis":["2Cor.2.4"]}],"note":null}],"items":[]},{"question":"How ought we to maintain and promote our neighbours own good name in reference unto others?","answer":"We ought to maintain and promote our neighbours good name in reference unto others. 1. By giving that honour unto them which is their due, speaking well of them behind their backs freely acknowledging their gifts and graces and good things, and preferring them in honour before our selves. Honour all men. Love the brotherhood. Fear God. Honour the King. Demetrius hath a good report of all men, and of the truth it self: yea, and we also bear record, and ye know that our record is true. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. That in every thing ye are enriched by him, in all utterance, and in all knowledge: So that ye come behind in no gift, waiting for the comming of our Lord Jesus Christ. Be kindly affectioned one to another, with brotherly love, in honour preferring one another: Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better then themselves. 2. By defending their reputation and good name, and endeavours to prevent or stop any evil or false report concerning them, and to vindicate them so far as we can: especially when we are called before a Magistrate to bear witness of their innocency so far as it is consistent with truth. Then Abimelech answered the King and said, And who is so faithful among all thy servants, as David, which is the Kings son in law, and goeth at thy bidding, and is honourable in thine House? 3. By concealing and covering their faults and infirmities (where we may) with unwillingness to expose them unto disgrace; and in the Spirit of meekness endeavouring to restore them when they are overtaken and fallen into sin. Charity shall cover the multitude of sins. Joseph being a just man, and not willing to make her a publick example, was minded to put her away privily. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thy self, lest thou also be tempted. 4. By reproving them before others only when there is need, and that with a respect unto their condition, and remembrance of what is praise worthy in them. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: But if he will not hear thee, then take with thee one or two more, &c. I know thy works, and thy labour, and thy patience, &c. Nevertheless, I have somewhat against thee, &c.","segments":[{"text":"We ought to maintain and promote our neighbours good name in reference unto others. 1. By giving that honour unto them which is their due, speaking well of them behind their backs freely acknowledging their gifts and graces and good things, and preferring them in honour before our selves. Honour all men. Love the brotherhood. Fear God. Honour the King.","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null},{"text":"Demetrius hath a good report of all men, and of the truth it self: yea, and we also bear record, and ye know that our record is true.","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null},{"text":"I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. That in every thing ye are enriched by him, in all utterance, and in all knowledge: So that ye come behind in no gift, waiting for the comming of our Lord Jesus Christ.","proofs":["1 Corinthians 1:4–5, 7"],"refs":[{"printed":"1 Corinthians 1:4–5, 7","osis":["1Cor.1.4-1Cor.1.5","1Cor.1.7"]}],"note":null},{"text":"Be kindly affectioned one to another, with brotherly love, in honour preferring one another:","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null},{"text":"Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better then themselves.","proofs":["Philippians 2:3"],"refs":[{"printed":"Philippians 2:3","osis":["Phil.2.3"]}],"note":null},{"text":"2. By defending their reputation and good name, and endeavours to prevent or stop any evil or false report concerning them, and to vindicate them so far as we can: especially when we are called before a Magistrate to bear witness of their innocency so far as it is consistent with truth. Then Abimelech answered the King and said, And who is so faithful among all thy servants, as David, which is the Kings son in law, and goeth at thy bidding, and is honourable in thine House?","proofs":["1 Samuel 22:14"],"refs":[{"printed":"1 Samuel 22:14","osis":["1Sam.22.14"]}],"note":null},{"text":"3. By concealing and covering their faults and infirmities (where we may) with unwillingness to expose them unto disgrace; and in the Spirit of meekness endeavouring to restore them when they are overtaken and fallen into sin. Charity shall cover the multitude of sins.","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null},{"text":"Joseph being a just man, and not willing to make her a publick example, was minded to put her away privily.","proofs":["Matthew 1:19"],"refs":[{"printed":"Matthew 1:19","osis":["Matt.1.19"]}],"note":null},{"text":"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thy self, lest thou also be tempted.","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null},{"text":"4. By reproving them before others only when there is need, and that with a respect unto their condition, and remembrance of what is praise worthy in them. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: But if he will not hear thee, then take with thee one or two more, &c.","proofs":["Matthew 18:15–16"],"refs":[{"printed":"Matthew 18:15–16","osis":["Matt.18.15-Matt.18.16"]}],"note":null},{"text":"I know thy works, and thy labour, and thy patience, &c. Nevertheless, I have somewhat against thee, &c.","proofs":["Revelation 2:2, 4"],"refs":[{"printed":"Revelation 2:2, 4","osis":["Rev.2.2","Rev.2.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":78,"title":"What is forbidden in the ninth Commandment?","part":null,"questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the ninth Commandment?","answer":"The ninth Commandment forbiddeth whatsoever is prejudical to truth, or injurious to our own, or Neighbours good name.","segments":[{"text":"The ninth Commandment forbiddeth whatsoever is prejudical to truth, or injurious to our own, or Neighbours good name.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is more generally forbidden in this ninth Commandment?","answer":"In this ninth Commandment is more generally forbidden two things. 1. Whatsoever is prejudical to truth. 2. Whatsoever is injurious to our own or our Neighbours good name.","segments":[{"text":"In this ninth Commandment is more generally forbidden two things. 1. Whatsoever is prejudical to truth. 2. Whatsoever is injurious to our own or our Neighbours good name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is forbidden in this ninth Commandment as prejudical unto truth?","answer":"The ninth Commandment forbiddeth as prejudical to truth all falshood and lying whatsoever, whether it be lyes to make mischief, as false accusations of others: or lyes to make gain, as falsifying of our word, and over-reaching our neighbour for advantage to our selves; or lyes to make wonder, as in the inventing of strange and false news: or lyes to make sport, as in lying jests; or lyes to make excuse, as in all lyes for the covering of our own or others faults, Lie not one to another, seeing that ye have put off the old man with his deeds. All lyars shall have their part in the lake which burneth with fire and brimstone.","segments":[{"text":"The ninth Commandment forbiddeth as prejudical to truth all falshood and lying whatsoever, whether it be lyes to make mischief, as false accusations of others: or lyes to make gain, as falsifying of our word, and over-reaching our neighbour for advantage to our selves; or lyes to make wonder, as in the inventing of strange and false news: or lyes to make sport, as in lying jests; or lyes to make excuse, as in all lyes for the covering of our own or others faults, Lie not one to another, seeing that ye have put off the old man with his deeds.","proofs":["Colossians 3:9"],"refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"note":null},{"text":"All lyars shall have their part in the lake which burneth with fire and brimstone.","proofs":["Revelation 21:8"],"refs":[{"printed":"Revelation 21:8","osis":["Rev.21.8"]}],"note":null}],"items":[]},{"question":"What doth the ninth Commandment forbid as injurious unto our own good name?","answer":"The ninth Commandment forbiddeth as injurious unto our own good name. 1. The doing any thing which is justly of evil report, and may prejudice our reputation amongst men, such as committing adultery, theft, fraud, and any kind of baseness and wickedness, which is not only dishonourable unto God, but dishonourable unto our selves. Whoso committeth adultery with a woman, lacketh understanding: A wound and dishonour shall he get, and his reproach shall not be wiped away. Nay, my sons, for it is no good report that I hear; Now the Lord saith, Be it far from me; for them that honour me, I will honour, and they that despise me, shall be lightly esteemed. 2. All boasting and vainglory, and that whether we boast of a false gift, or those gifts which we really have, whereby we really debase, and render our selves contemptable in the eyes of God and of the more judicious Christians. Charity vaunteth not it self, is not puffed up, behaveth not it self unseemly. Whoso boasteth himself of a false gift, is like clouds and wind without rain. Whosoever shall exalt himself, shall be abased: and he that shall humble himself, shall be exalted. 3. Bearing false witness against our selves in accusing our selves of that wherein we are not guilty, and by denying the gifts and graces which God hath given us endeavouring to lessen our esteem, that hereby we might be numbred amongst those from whom we are through grace redeemed. Let no man beguile you of your reward, in a voluntary humility. 4. Unnecessary and imprudent discovery of our real infirmities unto the scorn of the wicked and ungodly.","segments":[{"text":"The ninth Commandment forbiddeth as injurious unto our own good name. 1. The doing any thing which is justly of evil report, and may prejudice our reputation amongst men, such as committing adultery, theft, fraud, and any kind of baseness and wickedness, which is not only dishonourable unto God, but dishonourable unto our selves. Whoso committeth adultery with a woman, lacketh understanding: A wound and dishonour shall he get, and his reproach shall not be wiped away.","proofs":["Proverbs 6:32–33"],"refs":[{"printed":"Proverbs 6:32–33","osis":["Prov.6.32-Prov.6.33"]}],"note":null},{"text":"Nay, my sons, for it is no good report that I hear; Now the Lord saith, Be it far from me; for them that honour me, I will honour, and they that despise me, shall be lightly esteemed.","proofs":["1 Samuel 2:24, 30"],"refs":[{"printed":"1 Samuel 2:24, 30","osis":["1Sam.2.24","1Sam.2.30"]}],"note":null},{"text":"2. All boasting and vainglory, and that whether we boast of a false gift, or those gifts which we really have, whereby we really debase, and render our selves contemptable in the eyes of God and of the more judicious Christians. Charity vaunteth not it self, is not puffed up, behaveth not it self unseemly.","proofs":["1 Corinthians 13:4–5"],"refs":[{"printed":"1 Corinthians 13:4–5","osis":["1Cor.13.4-1Cor.13.5"]}],"note":null},{"text":"Whoso boasteth himself of a false gift, is like clouds and wind without rain.","proofs":["Proverbs 25:14"],"refs":[{"printed":"Proverbs 25:14","osis":["Prov.25.14"]}],"note":null},{"text":"Whosoever shall exalt himself, shall be abased: and he that shall humble himself, shall be exalted.","proofs":["Matthew 23:12"],"refs":[{"printed":"Matthew 23:12","osis":["Matt.23.12"]}],"note":null},{"text":"3. Bearing false witness against our selves in accusing our selves of that wherein we are not guilty, and by denying the gifts and graces which God hath given us endeavouring to lessen our esteem, that hereby we might be numbred amongst those from whom we are through grace redeemed. Let no man beguile you of your reward, in a voluntary humility.","proofs":["Colossians 2:18"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"note":null},{"text":"4. Unnecessary and imprudent discovery of our real infirmities unto the scorn of the wicked and ungodly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the ninth Commandment forbid as injurious unto the good name of our Neighbour?","answer":"The ninth Commandment doth forbid as injurious unto the good name of our Neighbour. 1. Perjury or false-swearing and false accusations, or any wayes bearing false-witness our selves or suborning others to bear false-witness against our Neighbour. Let none of you imagine evil in your hearts against his Neighbour, and love no false Oath: for all these are things that I hate, saith the Lord. This know also, that in the last dayes perillous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy. Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good. False witnesses did rise up; they laid to my charge things that I knew not. A false witness shall not be unpunished, and he that speaketh lyes shall not escape. And they brought him to the councel, and set up false-witnesses, which said, This man ceaseth not to speak blasphemous, words, &c. 2. Judging, evil speaking, and rash censuring of our neighbours for doubtful or smaller matters especially when we are guilty of the same or of greater faults our selves. And they said, no doubt this man is a murtherer, whom though he hath escaped the Sea, yet vengeance suffereth not to live. Judge not, that ye be not judged: And why beholdest thou the mote that is in thy Brothers eye, but considerest not the beam that is in thine own eye. Therefore thou art inexcusable, O man whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self: for thou that judgest, doest the same things. Speak not evil one of another, Brethren. He that speaketh evil of his Brother, and judgeth his Brother, speaking evil of the Law, and judgeth the Law: but if thou judge the Law, thou art not a doer of the Law, but a judge. 3. Scoffing, deriding, reviling and reproachful speeches unto the face of our Neighbours, and all backbiting of them which may wound or detract from their due reputation, Thou givest thy Mouth to evil, thy Tongue frameth deceit; Thou sittest and speakest against thy Brother, and slanderest thine own Mothers son, Who shall dwell in thy Holy Hill? He that back-biteth not with his tongue, nor doth evil to his Neighbour, Thou shalt not go up and down as a Tale-bearer among thy People. And withall they learn to be idle, wandring about from House to House: and not onely idle, but tatlers also, speaking things which they ought not. Lest there be debates, envyings, back-bitings, whisperings, swellings, tumults. 5. Raising or taking up evil reports against our Neighbour without good proof, Thou shalt not raise a false report, Nor taketh up a reproach against his Neighbour, If a Ruler hearken to lyes, all his servants are wicked.","segments":[{"text":"The ninth Commandment doth forbid as injurious unto the good name of our Neighbour. 1. Perjury or false-swearing and false accusations, or any wayes bearing false-witness our selves or suborning others to bear false-witness against our Neighbour. Let none of you imagine evil in your hearts against his Neighbour, and love no false Oath: for all these are things that I hate, saith the Lord.","proofs":["Zechariah 8:17"],"refs":[{"printed":"Zechariah 8:17","osis":["Zech.8.17"]}],"note":null},{"text":"This know also, that in the last dayes perillous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy. Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good.","proofs":["2 Timothy 3:1–3"],"refs":[{"printed":"2 Timothy 3:1–3","osis":["2Tim.3.1-2Tim.3.3"]}],"note":null},{"text":"False witnesses did rise up; they laid to my charge things that I knew not.","proofs":["Psalm 35:11"],"refs":[{"printed":"Psalm 35:11","osis":["Ps.35.11"]}],"note":null},{"text":"A false witness shall not be unpunished, and he that speaketh lyes shall not escape.","proofs":["Proverbs 19:5"],"refs":[{"printed":"Proverbs 19:5","osis":["Prov.19.5"]}],"note":null},{"text":"And they brought him to the councel, and set up false-witnesses, which said, This man ceaseth not to speak blasphemous, words, &c.","proofs":["Acts 6:12–13"],"refs":[{"printed":"Acts 6:12–13","osis":["Acts.6.12-Acts.6.13"]}],"note":null},{"text":"2. Judging, evil speaking, and rash censuring of our neighbours for doubtful or smaller matters especially when we are guilty of the same or of greater faults our selves. And they said, no doubt this man is a murtherer, whom though he hath escaped the Sea, yet vengeance suffereth not to live.","proofs":["Acts 28:4"],"refs":[{"printed":"Acts 28:4","osis":["Acts.28.4"]}],"note":null},{"text":"Judge not, that ye be not judged: And why beholdest thou the mote that is in thy Brothers eye, but considerest not the beam that is in thine own eye.","proofs":["Matthew 7:1, 3"],"refs":[{"printed":"Matthew 7:1, 3","osis":["Matt.7.1","Matt.7.3"]}],"note":null},{"text":"Therefore thou art inexcusable, O man whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self: for thou that judgest, doest the same things.","proofs":["Romans 2:1"],"refs":[{"printed":"Romans 2:1","osis":["Rom.2.1"]}],"note":null},{"text":"Speak not evil one of another, Brethren. He that speaketh evil of his Brother, and judgeth his Brother, speaking evil of the Law, and judgeth the Law: but if thou judge the Law, thou art not a doer of the Law, but a judge.","proofs":["James 4:11"],"refs":[{"printed":"James 4:11","osis":["Jas.4.11"]}],"note":null},{"text":"3. Scoffing, deriding, reviling and reproachful speeches unto the face of our Neighbours, and all backbiting of them which may wound or detract from their due reputation, Thou givest thy Mouth to evil, thy Tongue frameth deceit; Thou sittest and speakest against thy Brother, and slanderest thine own Mothers son,","proofs":["Psalm 50:19–20"],"refs":[{"printed":"Psalm 50:19–20","osis":["Ps.50.19-Ps.50.20"]}],"note":null},{"text":"Who shall dwell in thy Holy Hill? He that back-biteth not with his tongue, nor doth evil to his Neighbour,","proofs":["Psalm 15:1, 3"],"refs":[{"printed":"Psalm 15:1, 3","osis":["Ps.15.1","Ps.15.3"]}],"note":null},{"text":"Thou shalt not go up and down as a Tale-bearer among thy People.","proofs":["Leviticus 19:16"],"refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"note":null},{"text":"And withall they learn to be idle, wandring about from House to House: and not onely idle, but tatlers also, speaking things which they ought not.","proofs":["1 Timothy 5:13"],"refs":[{"printed":"1 Timothy 5:13","osis":["1Tim.5.13"]}],"note":null},{"text":"Lest there be debates, envyings, back-bitings, whisperings, swellings, tumults.","proofs":["2 Corinthians 12:20"],"refs":[{"printed":"2 Corinthians 12:20","osis":["2Cor.12.20"]}],"note":null},{"text":"5. Raising or taking up evil reports against our Neighbour without good proof, Thou shalt not raise a false report,","proofs":["Exodus 23:1"],"refs":[{"printed":"Exodus 23:1","osis":["Exod.23.1"]}],"note":null},{"text":"Nor taketh up a reproach against his Neighbour,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"If a Ruler hearken to lyes, all his servants are wicked.","proofs":["Proverbs 29:12"],"refs":[{"printed":"Proverbs 29:12","osis":["Prov.29.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":79,"title":"What is the tenth Commandment?","part":null,"questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"What is the tenth Commandment?","answer":"The tenth Commandment is, Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Asse, nor any thing that is thy Neighbours.","segments":[{"text":"The tenth Commandment is, Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Asse, nor any thing that is thy Neighbours.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":80,"title":"What is required in the tenth Commandment?","part":null,"questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the tenth Commandment?","answer":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of Spirit, toward our Neighbour, and all that is his.","segments":[{"text":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of Spirit, toward our Neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the tenth Commandment require in reference to our selves?","answer":"The tenth Commandment doth require in reference to our selves, full contentment with our own condition, Let your conversation be without covetousness, and be content with such things as ye have.","segments":[{"text":"The tenth Commandment doth require in reference to our selves, full contentment with our own condition, Let your conversation be without covetousness, and be content with such things as ye have.","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null}],"items":[]},{"question":"Wherein doth contentment with our own condition consist?","answer":"Contentment with our own Condition doth consist in our free acquiescence and complacency with Gods dispose of us, whereby we like our present condition, as best and most fit for us.","segments":[{"text":"Contentment with our own Condition doth consist in our free acquiescence and complacency with Gods dispose of us, whereby we like our present condition, as best and most fit for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we attain contentment in a prosperous condition, when we abound in wealth and the good things of this life?","answer":"We may attain contentment in a prosperous condition, and when we abound in wealth, and the good things of this life. 2. By not setting our hearts too much upon, nor expecting too much from any of these things, If riches encrease set not your hearts upon them, Take heed and beware of covetousness, for a mans life consisteth not in the abundance of the things which he possesseth. 2. By placing our chief happiness in God and things above, and chiefly seeking to enjoy God in the good things which we have, The Lord is the portion of mine Inheritance, and of my Cup, thou maintainest my lot: The lines are fallen unto me in pleasant places, I have a goodly Heritage. 3. By readiness to distribute to the necessities of others, which is accompanied with Gods love, and blessing, who giveth the greatest comfort in these things unto such, God loveth a chearful giver: And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound unto every good work. 4. By Prayer and seeking to God through Christ for this grace of contentment; without which the more we have in the World, the more our desires after encrease will be enlarged, and the less we shall be satisfied.","segments":[{"text":"We may attain contentment in a prosperous condition, and when we abound in wealth, and the good things of this life. 2. By not setting our hearts too much upon, nor expecting too much from any of these things, If riches encrease set not your hearts upon them,","proofs":["Psalm 62:10"],"refs":[{"printed":"Psalm 62:10","osis":["Ps.62.10"]}],"note":null},{"text":"Take heed and beware of covetousness, for a mans life consisteth not in the abundance of the things which he possesseth.","proofs":["Luke 12:15"],"refs":[{"printed":"Luke 12:15","osis":["Luke.12.15"]}],"note":null},{"text":"2. By placing our chief happiness in God and things above, and chiefly seeking to enjoy God in the good things which we have, The Lord is the portion of mine Inheritance, and of my Cup, thou maintainest my lot: The lines are fallen unto me in pleasant places, I have a goodly Heritage.","proofs":["Psalm 16:5–6"],"refs":[{"printed":"Psalm 16:5–6","osis":["Ps.16.5-Ps.16.6"]}],"note":null},{"text":"3. By readiness to distribute to the necessities of others, which is accompanied with Gods love, and blessing, who giveth the greatest comfort in these things unto such, God loveth a chearful giver: And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound unto every good work.","proofs":["2 Corinthians 9:7–8"],"refs":[{"printed":"2 Corinthians 9:7–8","osis":["2Cor.9.7-2Cor.9.8"]}],"note":null},{"text":"4. By Prayer and seeking to God through Christ for this grace of contentment; without which the more we have in the World, the more our desires after encrease will be enlarged, and the less we shall be satisfied.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we attain contentment in a low necessitous and afflicted condition?","answer":"We may attain contentment in a low necessitous and afflicted condition: 1. By attaining true Godliness, unto which alone true contentment is annexed. Godliness with contentment is great gain. 2. By being fully perswaded of, and seriously and understandingly eying the wise and good hand of Gods Providence in his dispose of us, and bringing any affliction upon us, The Lord gave and the Lord hath taken away, blessed be the name of the Lord, I was dumb, I opened not my mouth, because thou didst it. I know O Lord, that thy Judgements are right, and that thou in faithfulness hast afflicted me. 3. By getting an interest and trusting in Gods Promise, to cause all things, even the worst things that can befal us to work together for our good, And we know that all things work together for good to them that love God, to them who are called according to his purpose. 4. By Humility and a deep sense of our undeservings and ill deserving at Gods hands for our sins, I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant, O Lord to us belongeth confusion of face, because we have sinned against thee. 5. By looking to others, better than our selves, who have been lower in the World and more afflicted than we have been; our Saviour had not where to lay his head, and those of whom the World was not worthy, had no certain dwelling place in the World, and many of them destitute afflicted and tormented. 6. By labouring so much the more to abound in spiritual riches, the less we have of Temporal; and if he have no Earthly Inheritance, to secure our right unto, and living by Faith upon our Heavenly Inheritance, hereby the poorest sometime become the richest, and those that have most outward trouble have most inward joy. Hath not God chosen the poor of this World, rich in Faith and Heirs of the Kingdome, which he hath promised to them that love him? Having received the word in much affliction, with joy of the Holy Ghost 7. By considering how we brought nothing into the World, and that we can carry nothing with us out of it, Naked came I out of my Mothers womb, and naked shall I return thither. For we brought nothing into this World, and it is certain we can carry nothing out; and having Food and Raiment, let us be therewith content. 8 By going to Christ to teach us the lesson of universal contentment, and fetching strength from him to exercise this grace in every condition. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content: I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me.","segments":[{"text":"We may attain contentment in a low necessitous and afflicted condition: 1. By attaining true Godliness, unto which alone true contentment is annexed. Godliness with contentment is great gain.","proofs":["1 Timothy 6:6"],"refs":[{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null},{"text":"2. By being fully perswaded of, and seriously and understandingly eying the wise and good hand of Gods Providence in his dispose of us, and bringing any affliction upon us, The Lord gave and the Lord hath taken away, blessed be the name of the Lord,","proofs":["Job 1:21"],"refs":[{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"I was dumb, I opened not my mouth, because thou didst it.","proofs":["Psalm 39:9"],"refs":[{"printed":"Psalm 39:9","osis":["Ps.39.9"]}],"note":null},{"text":"I know O Lord, that thy Judgements are right, and that thou in faithfulness hast afflicted me.","proofs":["Psalm 119:75"],"refs":[{"printed":"Psalm 119:75","osis":["Ps.119.75"]}],"note":null},{"text":"3. By getting an interest and trusting in Gods Promise, to cause all things, even the worst things that can befal us to work together for our good, And we know that all things work together for good to them that love God, to them who are called according to his purpose.","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"4. By Humility and a deep sense of our undeservings and ill deserving at Gods hands for our sins, I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant,","proofs":["Genesis 32:10"],"refs":[{"printed":"Genesis 32:10","osis":["Gen.32.10"]}],"note":null},{"text":"O Lord to us belongeth confusion of face, because we have sinned against thee.","proofs":["Daniel 9:8"],"refs":[{"printed":"Daniel 9:8","osis":["Dan.9.8"]}],"note":null},{"text":"5. By looking to others, better than our selves, who have been lower in the World and more afflicted than we have been; our Saviour had not where to lay his head, and those of whom the World was not worthy, had no certain dwelling place in the World, and many of them destitute afflicted and tormented. 6. By labouring so much the more to abound in spiritual riches, the less we have of Temporal; and if he have no Earthly Inheritance, to secure our right unto, and living by Faith upon our Heavenly Inheritance, hereby the poorest sometime become the richest, and those that have most outward trouble have most inward joy. Hath not God chosen the poor of this World, rich in Faith and Heirs of the Kingdome, which he hath promised to them that love him?","proofs":["James 2:5"],"refs":[{"printed":"James 2:5","osis":["Jas.2.5"]}],"note":null},{"text":"Having received the word in much affliction, with joy of the Holy Ghost","proofs":["1 Thessalonians 1:6"],"refs":[{"printed":"1 Thessalonians 1:6","osis":["1Thess.1.6"]}],"note":null},{"text":"7. By considering how we brought nothing into the World, and that we can carry nothing with us out of it, Naked came I out of my Mothers womb, and naked shall I return thither.","proofs":["Job 1:21"],"refs":[{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"For we brought nothing into this World, and it is certain we can carry nothing out; and having Food and Raiment, let us be therewith content.","proofs":["1 Timothy 6:7–8"],"refs":[{"printed":"1 Timothy 6:7–8","osis":["1Tim.6.7-1Tim.6.8"]}],"note":null},{"text":"8 By going to Christ to teach us the lesson of universal contentment, and fetching strength from him to exercise this grace in every condition. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content: I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me.","proofs":["Philippians 4:11–13"],"refs":[{"printed":"Philippians 4:11–13","osis":["Phil.4.11-Phil.4.13"]}],"note":null}],"items":[]},{"question":"What doth the tenth Commandment require in reference unto our Neighbour?","answer":"The tenth Commandment doth require in reference unto our Neighbour, a right and charitable frame of Spirit towards him and all that is his.","segments":[{"text":"The tenth Commandment doth require in reference unto our Neighbour, a right and charitable frame of Spirit towards him and all that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth this right and charitable frame of Spirit towards our Neighbour and all that is his, consist?","answer":"This right and charitable frame of Spirit towards our Neighbour and all that is his doth consist, 1. In our affections of love, desire and delight towards and in our Neighbour, and his welfare, together with grief and sorrow with and for our Neighbours evil and sufferings, Be kindly affectioned one to another with brotherly love. Rejoyce with them that rejoyce, and weep with them that weep, Remember them that are in bonds as bound with them, and them which suffer adversity, as being your selves also in the body. 2. In a ready disposition and habitual inclination unto these affections towards our Neighbour.","segments":[{"text":"This right and charitable frame of Spirit towards our Neighbour and all that is his doth consist, 1. In our affections of love, desire and delight towards and in our Neighbour, and his welfare, together with grief and sorrow with and for our Neighbours evil and sufferings, Be kindly affectioned one to another with brotherly love. Rejoyce with them that rejoyce, and weep with them that weep,","proofs":["Romans 12:10, 15"],"refs":[{"printed":"Romans 12:10, 15","osis":["Rom.12.10","Rom.12.15"]}],"note":null},{"text":"Remember them that are in bonds as bound with them, and them which suffer adversity, as being your selves also in the body.","proofs":["Hebrews 13:3"],"refs":[{"printed":"Hebrews 13:3","osis":["Heb.13.3"]}],"note":null},{"text":"2. In a ready disposition and habitual inclination unto these affections towards our Neighbour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we attain such affections and disposition towards our Neighbour?","answer":"We may attain such affections and dispositions towards our Neighbour. 1. By getting the Law of God written upon our hearts, whereby we are wrought unto a love of the Law, and to an inclination to do it, I will put my Laws into their mind, and write them in their hearts. 2. By getting our affections chiefly set upon God, which will incline unto any right affections one towards another, Every one that loveth him that begat, loveth him also that is begotten of him. 3. By Faith in Jesus Christ, which worketh the heart both to a true love to God, and one towards another, But Faith which worketh by love. 4. By looking unto and following the example of Jesus Christ, And walk in love, as Christ also hath loved us, and given himself for us.","segments":[{"text":"We may attain such affections and dispositions towards our Neighbour. 1. By getting the Law of God written upon our hearts, whereby we are wrought unto a love of the Law, and to an inclination to do it, I will put my Laws into their mind, and write them in their hearts.","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null},{"text":"2. By getting our affections chiefly set upon God, which will incline unto any right affections one towards another, Every one that loveth him that begat, loveth him also that is begotten of him.","proofs":["1 John 5:1"],"refs":[{"printed":"1 John 5:1","osis":["1John.5.1"]}],"note":null},{"text":"3. By Faith in Jesus Christ, which worketh the heart both to a true love to God, and one towards another, But Faith which worketh by love.","proofs":["Galatians 5:6"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null},{"text":"4. By looking unto and following the example of Jesus Christ, And walk in love, as Christ also hath loved us, and given himself for us.","proofs":["Ephesians 5:2"],"refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":81,"title":"What is forbidden in the tenth Commandment?","part":null,"questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the tenth Commandment?","answer":"The tenth Commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our Neighbour, and all inordinate Motions and Affections, to any thing that is his.","segments":[{"text":"The tenth Commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our Neighbour, and all inordinate Motions and Affections, to any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What are the sins forbidden in the tenth Commandment?","answer":"The sins forbidden in the tenth Commandment are, 1. All discontentment with our own estate. 2. All envying the good of our Neighbour. 3. All inordinate motions and affections towards any thing that is his.","segments":[{"text":"The sins forbidden in the tenth Commandment are, 1. All discontentment with our own estate. 2. All envying the good of our Neighbour. 3. All inordinate motions and affections towards any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth discontentment with our own estate show it self?","answer":"Discontentment with our own estate doth show it self, in our not liking, or not being well pleased with our own present condition, in our murmuring and repining; in our vexing and fretting; in our quarrelling and complaining of our condition, and taking no rest nor quiet therein, And Naboth said unto Ahab The Lord forbid that I should give the Inheritance of my Father unto thee. And Ahab came into his house heavy and displeased, and he laid him down upon his Bed, and turned away his face, and would eat no Bread. And Haman told them of the glory of his riches, and the multitude of his Children, and all the things wherein the King had promoted him; yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings Gate, Neither murmur ye as some of them also murmured, and were destroyed of the Destroyer.","segments":[{"text":"Discontentment with our own estate doth show it self, in our not liking, or not being well pleased with our own present condition, in our murmuring and repining; in our vexing and fretting; in our quarrelling and complaining of our condition, and taking no rest nor quiet therein, And Naboth said unto Ahab The Lord forbid that I should give the Inheritance of my Father unto thee. And Ahab came into his house heavy and displeased, and he laid him down upon his Bed, and turned away his face, and would eat no Bread.","proofs":["1 Kings 21:3–4"],"refs":[{"printed":"1 Kings 21:3–4","osis":["1Kgs.21.3-1Kgs.21.4"]}],"note":null},{"text":"And Haman told them of the glory of his riches, and the multitude of his Children, and all the things wherein the King had promoted him; yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings Gate,","proofs":["Esther 5:11, 13"],"refs":[{"printed":"Esther 5:11, 13","osis":["Esth.5.11","Esth.5.13"]}],"note":null},{"text":"Neither murmur ye as some of them also murmured, and were destroyed of the Destroyer.","proofs":["1 Corinthians 10:10"],"refs":[{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null}],"items":[]},{"question":"Whence doth discontentment with our own estate arise?","answer":"Discontentment with our own estate doth arise, 1. From our not believing, or not trusting the Providence of God, who orders every particular circumstance of our estate and condition, and hath promised to order it for the best, Are not two Sparrows sold for a Farthing? and one of them shall not fall on the ground without your Father; But the very hairs of your head are all numbred: Fear ye not therefore, ye are of more value than many Sparrows. 2 From pride and over-valewing of our selves, as if we had some desert of our own, and such high thoughts, as if it were fit that such worthy persons as we are, should be in a better condition then that wherein God hath placed us. 3. From a carnal heart, filled with inordinate self love, which if Gods Providence doth not gratifie with full provisions for the flesh, it doth vexe and grieve, and is disquieted. 4. From inordinate affections unto, and expectations of and from these outward things, which causeth inordinate grief and trouble in the loss of these things, and great discontent in the disappointment of what we expected of them, and from them.","segments":[{"text":"Discontentment with our own estate doth arise, 1. From our not believing, or not trusting the Providence of God, who orders every particular circumstance of our estate and condition, and hath promised to order it for the best, Are not two Sparrows sold for a Farthing? and one of them shall not fall on the ground without your Father; But the very hairs of your head are all numbred: Fear ye not therefore, ye are of more value than many Sparrows.","proofs":["Matthew 10:29–31"],"refs":[{"printed":"Matthew 10:29–31","osis":["Matt.10.29-Matt.10.31"]}],"note":null},{"text":"2 From pride and over-valewing of our selves, as if we had some desert of our own, and such high thoughts, as if it were fit that such worthy persons as we are, should be in a better condition then that wherein God hath placed us. 3. From a carnal heart, filled with inordinate self love, which if Gods Providence doth not gratifie with full provisions for the flesh, it doth vexe and grieve, and is disquieted. 4. From inordinate affections unto, and expectations of and from these outward things, which causeth inordinate grief and trouble in the loss of these things, and great discontent in the disappointment of what we expected of them, and from them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we be cured of discontentment with our own estate?","answer":"We may be cured of discontentment with our own estate, by mourning for it, and application of our selves unto the Lord Jesus Christ for pardon and healing; and by the diligent use of the means before directed for the attainment of the grace of true contentment.","segments":[{"text":"We may be cured of discontentment with our own estate, by mourning for it, and application of our selves unto the Lord Jesus Christ for pardon and healing; and by the diligent use of the means before directed for the attainment of the grace of true contentment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second sin forbidden in the tenth Commandment?","answer":"The second sin forbidden in the tenth Commandment is envy, Let us not be desirous of vain glory, provoking one another, envying one another.","segments":[{"text":"The second sin forbidden in the tenth Commandment is envy, Let us not be desirous of vain glory, provoking one another, envying one another.","proofs":["Galatians 5:26"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]}],"note":null}],"items":[]},{"question":"What is Envy?","answer":"Envy is grief at anothers good, when the parts and gifts of the mind, or the strength and beauty of body, or the wealth and outward prosperity, or the esteem and honour, or any good thing which another hath, more than our selves, is a grief and trouble unto us, His horn shall be exalted with honour: the wicked shall see it and be grieved; he shall gnash with his teeth and melt away. When Sanballat and Tobiah heard it; it grieveth them exceedingly, that there was come a man to seek the welfare of the Children of Israel.","segments":[{"text":"Envy is grief at anothers good, when the parts and gifts of the mind, or the strength and beauty of body, or the wealth and outward prosperity, or the esteem and honour, or any good thing which another hath, more than our selves, is a grief and trouble unto us, His horn shall be exalted with honour: the wicked shall see it and be grieved; he shall gnash with his teeth and melt away.","proofs":["Psalm 112:9–10"],"refs":[{"printed":"Psalm 112:9–10","osis":["Ps.112.9-Ps.112.10"]}],"note":null},{"text":"When Sanballat and Tobiah heard it; it grieveth them exceedingly, that there was come a man to seek the welfare of the Children of Israel.","proofs":["Nehemiah 2:10"],"refs":[{"printed":"Nehemiah 2:10","osis":["Neh.2.10"]}],"note":null}],"items":[]},{"question":"Why ought we to forbear envying one another?","answer":"We ought to forbear envying one another, 1. Because this sin is very offensive unto God, reflecting great dishonour upon his goodness, Is thine eye evil, because I am good? 2. Because this Sin is promoted by, and makes us like the Devil that envious Spirit, Ye are of your Father the Devil, and the lusts of your Father you will do. 3. Because this sin of envy is heart-murder, and the spring of much strife and contention, and of much evil and mischief, which we shall be ready to do unto those whom we envy, Where envying and strife is, there is confusion and every evil work. 4. Because this sin of envy is very injurious unto our selves: 1. To our bodies, it causeth a wasting and decay, and is the foundation of many distempers and diseases, where it doth prevail, Envy is the rottenness of the bones. 2. To our souls, it puts our souls out of frame, and unfits us for the duties of Gods Worship, Wherefore laying aside all malice and all guile, and Hypocrisies, and Envies, and evil speakings, as new-born Babes, desire the sincere milk of the Word, that ye may grow thereby. 3. To both body and soul being such a sin as without repentance, and the mortification of it will destroy both body and soul in Hell.","segments":[{"text":"We ought to forbear envying one another, 1. Because this sin is very offensive unto God, reflecting great dishonour upon his goodness, Is thine eye evil, because I am good?","proofs":["Matthew 20:15"],"refs":[{"printed":"Matthew 20:15","osis":["Matt.20.15"]}],"note":null},{"text":"2. Because this Sin is promoted by, and makes us like the Devil that envious Spirit, Ye are of your Father the Devil, and the lusts of your Father you will do.","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"3. Because this sin of envy is heart-murder, and the spring of much strife and contention, and of much evil and mischief, which we shall be ready to do unto those whom we envy, Where envying and strife is, there is confusion and every evil work.","proofs":["James 3:16"],"refs":[{"printed":"James 3:16","osis":["Jas.3.16"]}],"note":null},{"text":"4. Because this sin of envy is very injurious unto our selves: 1. To our bodies, it causeth a wasting and decay, and is the foundation of many distempers and diseases, where it doth prevail, Envy is the rottenness of the bones.","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null},{"text":"2. To our souls, it puts our souls out of frame, and unfits us for the duties of Gods Worship, Wherefore laying aside all malice and all guile, and Hypocrisies, and Envies, and evil speakings, as new-born Babes, desire the sincere milk of the Word, that ye may grow thereby.","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null},{"text":"3. To both body and soul being such a sin as without repentance, and the mortification of it will destroy both body and soul in Hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we be delivered from this sin of envy?","answer":"We may be delivered from the sin of envy, 1. By conviction of its evil, and hearty grief for it. 2. By application of the blood of Christ through Faith, for the cleansing our hearts from it. The blood of Christ cleanseth from all sin. 3. By cordial love and charity towards our Neighbour, Charity suffereth long and is kind, Charity envyeth not. 4. By the indwelling of the Spirit, through whom alone this sin can be mortified and subdued, If ye through the Spirit do mortifie the deeds of the body, ye shall live.","segments":[{"text":"We may be delivered from the sin of envy, 1. By conviction of its evil, and hearty grief for it. 2. By application of the blood of Christ through Faith, for the cleansing our hearts from it. The blood of Christ cleanseth from all sin.","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null},{"text":"3. By cordial love and charity towards our Neighbour, Charity suffereth long and is kind, Charity envyeth not.","proofs":["1 Corinthians 13:4"],"refs":[{"printed":"1 Corinthians 13:4","osis":["1Cor.13.4"]}],"note":null},{"text":"4. By the indwelling of the Spirit, through whom alone this sin can be mortified and subdued, If ye through the Spirit do mortifie the deeds of the body, ye shall live.","proofs":["Romans 8:13"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null}],"items":[]},{"question":"What is the third sin, which the tenth Commandment doth forbid?","answer":"The third sin which the tenth Commandment doth forbid, is all inordinate motions and affections towards any thing that is our Neighbours. Mortifie therefore your Members which are upon the Earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.","segments":[{"text":"The third sin which the tenth Commandment doth forbid, is all inordinate motions and affections towards any thing that is our Neighbours. Mortifie therefore your Members which are upon the Earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"What special inordinate motion and affection is forbidden in this Commandment?","answer":"The special inordinate motion and affection, which is forbidden in this Commandment, is coveting that which is our Neighbours, either his house, or Wife, or Man-servant, or Maid-servant, or Oxe, or Ass, or any thing that is his.","segments":[{"text":"The special inordinate motion and affection, which is forbidden in this Commandment, is coveting that which is our Neighbours, either his house, or Wife, or Man-servant, or Maid-servant, or Oxe, or Ass, or any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why ought we not to covet any thing which is our Neighbours?","answer":"We ought not to covet any thing which is our Neighbours, 1. Because God hath directly forbidden it. 2. Because it is both uncharitableness and injustice towards our Neighbour to covet any thing that is his. 3. Because we lose the comfort of that which is our own by coveting, and inordinately desiring that which is anothers.","segments":[{"text":"We ought not to covet any thing which is our Neighbours, 1. Because God hath directly forbidden it. 2. Because it is both uncharitableness and injustice towards our Neighbour to covet any thing that is his. 3. Because we lose the comfort of that which is our own by coveting, and inordinately desiring that which is anothers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this tenth Commandment forbid onely the actual coveting that which is anothers?","answer":"The tenth Commandment doth not only forbid the actual coveting that which is anothers, but also all habitual inclinations hereunto, and all those inordinate motions of the Spirit this way, which do precede the consent of the will, which is part of original sin, with which humane nature is universally polluted and depraved.","segments":[{"text":"The tenth Commandment doth not only forbid the actual coveting that which is anothers, but also all habitual inclinations hereunto, and all those inordinate motions of the Spirit this way, which do precede the consent of the will, which is part of original sin, with which humane nature is universally polluted and depraved.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":82,"title":"Is any man able to keep the Commandements of God?","part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Is any man able to keep the Commandements of God?","answer":"No meer man since the fall is able in this life perfectly to keep the Commandements of God; but daily doth break them in Thought, Word, and Deed.","segments":[{"text":"No meer man since the fall is able in this life perfectly to keep the Commandements of God; but daily doth break them in Thought, Word, and Deed.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it perfectly to keep the Commandments of God?","answer":"To keep perfectly the Commandments of God, is to keep all the Commandments of God, and at all times without the least breach of them, in regard of disposition, inclination, thought, affection, word or conversation.","segments":[{"text":"To keep perfectly the Commandments of God, is to keep all the Commandments of God, and at all times without the least breach of them, in regard of disposition, inclination, thought, affection, word or conversation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was ever any man able perfectly to keep the Commandments of God?","answer":"Before the fall, the first man Adam was able perfectly to keep God’s Commandments, he having power given unto him in the first Creation, to fulfil the Condition of the first Covenant of works, which required perfect obedience: but since the fall, no meer man is able to do this.","segments":[{"text":"Before the fall, the first man Adam was able perfectly to keep God’s Commandments, he having power given unto him in the first Creation, to fulfil the Condition of the first Covenant of works, which required perfect obedience: but since the fall, no meer man is able to do this.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was not the Lord Jesus Christ able perfectly to keep the Commandments of God?","answer":"The Lord Jesus Christ was both able, and also did perfectly keep the Commandments of God, but he was not a meer man, being both God and Man in one person, He was in all points tempted like as we are, yet without sin, Whose are the Fathers, and of whom as concerning the flesh, Christ came, who is over all God blessed for ever.","segments":[{"text":"The Lord Jesus Christ was both able, and also did perfectly keep the Commandments of God, but he was not a meer man, being both God and Man in one person, He was in all points tempted like as we are, yet without sin,","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"Whose are the Fathers, and of whom as concerning the flesh, Christ came, who is over all God blessed for ever.","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[]},{"question":"Shall ever any meer men be able perfectly to keep God’s Commandments?","answer":"The Saints who are meer men, though not in this life yet hereafter in Heaven they shall be made perfect themselves, and be enabled perfectly to obey God in whatsoever it is, that he shall require of them. We are come to Mount Sion, to the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the first born; and to the spirits of just men made perfect.","segments":[{"text":"The Saints who are meer men, though not in this life yet hereafter in Heaven they shall be made perfect themselves, and be enabled perfectly to obey God in whatsoever it is, that he shall require of them. We are come to Mount Sion, to the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the first born; and to the spirits of just men made perfect.","proofs":["Hebrews 12:22–23"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"note":null}],"items":[]},{"question":"Do not the Saints on Earth keep the Commandments of God?","answer":"The Saints on Earth do keep the Commandments of God sincerely, but not perfectly, For our rejoycing is this, the testimony of our conscience that in Godly sincerity we have had our conversation in this World, If thou Lord shouldst mark iniquities, Lord who shall stand?","segments":[{"text":"The Saints on Earth do keep the Commandments of God sincerely, but not perfectly, For our rejoycing is this, the testimony of our conscience that in Godly sincerity we have had our conversation in this World,","proofs":["2 Corinthians 1:12"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null},{"text":"If thou Lord shouldst mark iniquities, Lord who shall stand?","proofs":["Psalm 130:3"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null}],"items":[]},{"question":"Do no Saints attain perfection here in this life?","answer":"1. All Saints ought to endeavour after perfection, and that they may attain higher and higher degrees thereof: Be ye therefore perfect; as your Father which in Heaven is perfect. 2. No Saints on Earth ever did attain absolute perfection, so as to obey God in all things at all times without any sin.","segments":[{"text":"1. All Saints ought to endeavour after perfection, and that they may attain higher and higher degrees thereof: Be ye therefore perfect; as your Father which in Heaven is perfect.","proofs":["Matthew 5:48"],"refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"note":null},{"text":"2. No Saints on Earth ever did attain absolute perfection, so as to obey God in all things at all times without any sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that no Saints ever did attain perfection in this life?","answer":"That no Saints did ever attain perfection in this life may be proved, 1. Because the best of Saints in this life are renewed but in part, and have remainders of flesh and corruption, which doth rebel and war against the Spirit and renewed part in them, For the flesh lusteth against the spirit and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. 2. Because the Scripture telleth us expresly, that none are without sin, and that such are deceivers themselves, and make God a lyar that affirm the contrary, For there is not a just man upon the Earth that doth good and sinneth not. For there is no man that sinneth not, For in many things we offend all, If we say we have no sin we deceive our selves, and the truth is not in us. If we say we have not sinned we make him a lyar, and his word is not in us. 3. Because the Scripture hath recorded the sins of the most holy that ever lived. Abrahams dissimulation concerning his wife. And Abraham said of Sarah his wife she is my sister. The like dissimulation of Isaac, And he said she is my sister, for he feared to say she is my wife. Jacobs Lye to his Father, And he said, art thou my very Son Esau? and he said, I am. Joseph’s swearing by the life of Pharaoh, By the life of Pharaoh ye shall not go hence, except your youngest Brother come hither. Moses unadvised speech, They provoked his spirit, so that he spake unadvisedly with his lips. The Scripture recordeth Noah’s drunkenness; Lot’s Incest, David’s Murther and Adultery, Job’s and Jeremiah’s impatience and cursing their Birth-day, Peter’s denial of his Master with oaths and curses, and his dissimulation afterwards before the Jews; Paul and Barnabasses contention. And if such persons as these who were filled with the Holy Ghost, and had as great a measure of grace as any which we read of, either in the Scripture or any History, were not perfect without sin, we may safely conclude, that no Saints in this life have ever attained unto absolute perfection.","segments":[{"text":"That no Saints did ever attain perfection in this life may be proved, 1. Because the best of Saints in this life are renewed but in part, and have remainders of flesh and corruption, which doth rebel and war against the Spirit and renewed part in them, For the flesh lusteth against the spirit and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"2. Because the Scripture telleth us expresly, that none are without sin, and that such are deceivers themselves, and make God a lyar that affirm the contrary, For there is not a just man upon the Earth that doth good and sinneth not.","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"For there is no man that sinneth not,","proofs":["1 Kings 8:46"],"refs":[{"printed":"1 Kings 8:46","osis":["1Kgs.8.46"]}],"note":null},{"text":"For in many things we offend all,","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null},{"text":"If we say we have no sin we deceive our selves, and the truth is not in us. If we say we have not sinned we make him a lyar, and his word is not in us.","proofs":["1 John 1:8, 10"],"refs":[{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]}],"note":null},{"text":"3. Because the Scripture hath recorded the sins of the most holy that ever lived. Abrahams dissimulation concerning his wife. And Abraham said of Sarah his wife she is my sister.","proofs":["Genesis 20:2"],"refs":[{"printed":"Genesis 20:2","osis":["Gen.20.2"]}],"note":null},{"text":"The like dissimulation of Isaac, And he said she is my sister, for he feared to say she is my wife.","proofs":["Genesis 26:7"],"refs":[{"printed":"Genesis 26:7","osis":["Gen.26.7"]}],"note":null},{"text":"Jacobs Lye to his Father, And he said, art thou my very Son Esau? and he said, I am.","proofs":["Genesis 27:24"],"refs":[{"printed":"Genesis 27:24","osis":["Gen.27.24"]}],"note":null},{"text":"Joseph’s swearing by the life of Pharaoh, By the life of Pharaoh ye shall not go hence, except your youngest Brother come hither.","proofs":["Genesis 42:15"],"refs":[{"printed":"Genesis 42:15","osis":["Gen.42.15"]}],"note":null},{"text":"Moses unadvised speech, They provoked his spirit, so that he spake unadvisedly with his lips.","proofs":["Psalm 106:33"],"refs":[{"printed":"Psalm 106:33","osis":["Ps.106.33"]}],"note":null},{"text":"The Scripture recordeth Noah’s drunkenness; Lot’s Incest, David’s Murther and Adultery, Job’s and Jeremiah’s impatience and cursing their Birth-day, Peter’s denial of his Master with oaths and curses, and his dissimulation afterwards before the Jews; Paul and Barnabasses contention. And if such persons as these who were filled with the Holy Ghost, and had as great a measure of grace as any which we read of, either in the Scripture or any History, were not perfect without sin, we may safely conclude, that no Saints in this life have ever attained unto absolute perfection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not the Scripture tell us, 1 John 3. 9. Whosoever is born of God doth not commit sin; for his Seed remaineth in him, and he cannot sin, because he is born of God. And if the Saints are without sin in their life, are they not perfect?","answer":"1. If the sense of this place should be that such as are born of God do not commit sin at all, then no regenerate persons which are born of God, would ever be found committing of sin; but the Scripture doth record the sins of many regenerate persons, as hath been shown; and experience doth evidence the same, that such as are born of God commit sin, and therefore that cannot be the meaning of the place, that such as are born of God do not commit sin at all. 2. Such as are born of God do not commit. That is, First, They do not commit sin with the full consent of their will, which is in part renewed, and which so far as it is renewed doth oppose sin, though sometimes it may be overpowred by the strength and violence of temptation. Secondly, They do not live in a course of sin as the unregenerate do. Thirdly, They do not commit Sin unto death, as All unrighteousness is sin, and there is a sin not unto death: we know that whosoever is born of God sinneth not, that is not unto death.","segments":[{"text":"1. If the sense of this place should be that such as are born of God do not commit sin at all, then no regenerate persons which are born of God, would ever be found committing of sin; but the Scripture doth record the sins of many regenerate persons, as hath been shown; and experience doth evidence the same, that such as are born of God commit sin, and therefore that cannot be the meaning of the place, that such as are born of God do not commit sin at all. 2. Such as are born of God do not commit. That is, First, They do not commit sin with the full consent of their will, which is in part renewed, and which so far as it is renewed doth oppose sin, though sometimes it may be overpowred by the strength and violence of temptation. Secondly, They do not live in a course of sin as the unregenerate do. Thirdly, They do not commit Sin unto death, as All unrighteousness is sin, and there is a sin not unto death: we know that whosoever is born of God sinneth not,","proofs":["1 John 5:17–18"],"refs":[{"printed":"1 John 5:17–18","osis":["1John.5.17-1John.5.18"]}],"note":null},{"text":"that is not unto death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not God himself testifie concerning Job, that he was a perfect man, Job 1. 8. Hast thou considered my servant Job, that there is none like him upon the Earth a perfect man? Doth not Hezekiah also plead his perfection with the Lord when he was sick, 2 Kings 20. 3. Remember now that I have walked before thee with a perfect heart. And doth not Paul also assert himself and other Christians to be perfect? Phil. 3. 15. Let us therefore as many as be perfect be thus minded: and how then is perfection unattainable by the Saints in this life?","answer":"1. This perfection which is ascribed unto the Saints in the Scripture, is not to be understood of absolute perfection and freedom from all sin, for the reasons already given, which prove the contrary; but it is to be understood of sincerity which is Evangelical perfection, or at the furthest of comparative perfection, not an absolute perfection. 2. Thus we are to understand the perfection which God testifyeth of Job, Hast thou considered my servant Job, that there is none like him in the Earth a perfect man, that is so perfect as he is, a perfect and upright man; his perfection did consist in his uprightness and sincerity; and that Job was not absolutely perfect, doth appear from his sin a little after in his cursing his Birth day, Let the day perish wherein I was born? and after he is charged with sin, He multiplieth his words against God. 3. So also Hezekiah’s perfection, which he pleadeth was no more than his sincerity, Remember I have walked before thee in truth, and with a perfect heart, and the Scripture doth note his sin a little after, which is a clear evidence that he was not absolutely perfect, But Hezekiah rendred not again according to the benefits done unto him, for his heart was lifted up, therefore wrath was upon him, and upon Judah and Jerusalem. 4. In the same place where the Apostle Paul doth assert himself and other Christians to be perfect, he doth acknowledge that he was not perfect, Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren I count not my self to have apprehended, &c. Therefore the perfection which he had attained, which he speaketh of, is to be understood of Evangelical perfection; the perfection which he had not attained is to be understood of absolute perfection. It is evident therefore that no Saints do attain absolute perfection in this life, and such as do pretend unto it, it is through their ignorance of themselves and of God, and the extent of Gods Law.","segments":[{"text":"1. This perfection which is ascribed unto the Saints in the Scripture, is not to be understood of absolute perfection and freedom from all sin, for the reasons already given, which prove the contrary; but it is to be understood of sincerity which is Evangelical perfection, or at the furthest of comparative perfection, not an absolute perfection. 2. Thus we are to understand the perfection which God testifyeth of Job, Hast thou considered my servant Job, that there is none like him in the Earth a perfect man, that is so perfect as he is, a perfect and upright man; his perfection did consist in his uprightness and sincerity; and that Job was not absolutely perfect, doth appear from his sin a little after in his cursing his Birth day, Let the day perish wherein I was born?","proofs":["Job 3:3"],"refs":[{"printed":"Job 3:3","osis":["Job.3.3"]}],"note":null},{"text":"and after he is charged with sin, He multiplieth his words against God.","proofs":["Job 34:37"],"refs":[{"printed":"Job 34:37","osis":["Job.34.37"]}],"note":null},{"text":"3. So also Hezekiah’s perfection, which he pleadeth was no more than his sincerity, Remember I have walked before thee in truth, and with a perfect heart, and the Scripture doth note his sin a little after, which is a clear evidence that he was not absolutely perfect, But Hezekiah rendred not again according to the benefits done unto him, for his heart was lifted up, therefore wrath was upon him, and upon Judah and Jerusalem.","proofs":["2 Chronicles 32:25"],"refs":[{"printed":"2 Chronicles 32:25","osis":["2Chr.32.25"]}],"note":null},{"text":"4. In the same place where the Apostle Paul doth assert himself and other Christians to be perfect, he doth acknowledge that he was not perfect, Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren I count not my self to have apprehended, &c.","proofs":["Philippians 3:12–13"],"refs":[{"printed":"Philippians 3:12–13","osis":["Phil.3.12-Phil.3.13"]}],"note":null},{"text":"Therefore the perfection which he had attained, which he speaketh of,","proofs":["Philippians 3:15"],"refs":[{"printed":"Philippians 3:15","osis":["Phil.3.15"]}],"note":null},{"text":"is to be understood of Evangelical perfection; the perfection which he had not attained is to be understood of absolute perfection. It is evident therefore that no Saints do attain absolute perfection in this life, and such as do pretend unto it, it is through their ignorance of themselves and of God, and the extent of Gods Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all the children of men and the Saints themselves break the Commandments of God in this life?","answer":"The Saints themselves, and much more such as are no Saints do daily break the Commandments of God in thought, word, and deed, The imagination of mans heart is evil from his youth, The tongue can no man tame, it is an unruly evil, full of deadly poyson, Men loved darkness rather than light, because their deeds were evil.","segments":[{"text":"The Saints themselves, and much more such as are no Saints do daily break the Commandments of God in thought, word, and deed, The imagination of mans heart is evil from his youth,","proofs":["Genesis 8:21"],"refs":[{"printed":"Genesis 8:21","osis":["Gen.8.21"]}],"note":null},{"text":"The tongue can no man tame, it is an unruly evil, full of deadly poyson,","proofs":["James 3:8"],"refs":[{"printed":"James 3:8","osis":["Jas.3.8"]}],"note":null},{"text":"Men loved darkness rather than light, because their deeds were evil.","proofs":["John 3:19"],"refs":[{"printed":"John 3:19","osis":["John.3.19"]}],"note":null}],"items":[]},{"question":"Are all thoughts of sin breaches of Gods Commandments, when they are without evil words or actions?","answer":"All thoughts of sin are breaches of Gods Commandments without evil words and actions, when they are accompanied with evil inclinations, desires, and affections, Whosoever looketh upon a Woman to lust after her, hath committed Adultery with her already in his heart, Out of the heart proceedeth evil thoughts, Murders, Adulteries, Fornication, Thefts, false Witnesses, Blasphemies.","segments":[{"text":"All thoughts of sin are breaches of Gods Commandments without evil words and actions, when they are accompanied with evil inclinations, desires, and affections, Whosoever looketh upon a Woman to lust after her, hath committed Adultery with her already in his heart,","proofs":["Matthew 5:28"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":null},{"text":"Out of the heart proceedeth evil thoughts, Murders, Adulteries, Fornication, Thefts, false Witnesses, Blasphemies.","proofs":["Matthew 15:19"],"refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"items":[]},{"question":"May not the Saints in this life be kept from sinful thoughts, words, and actions?","answer":"1. The Saints in this life cannot be wholly free from all sinful thoughts, words, actions, because all, even the best of Saints through remaining corruption, are subject to daily infirmities and defects. 2. The Saints in this life may be kept from all gross sins of thought, word, and deed, and they are kept from the reigning power of any sin.","segments":[{"text":"1. The Saints in this life cannot be wholly free from all sinful thoughts, words, actions, because all, even the best of Saints through remaining corruption, are subject to daily infirmities and defects. 2. The Saints in this life may be kept from all gross sins of thought, word, and deed, and they are kept from the reigning power of any sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are the Saints kept from gross sins, and the reigning power of any sin?","answer":"The Saints are kept from gross sins, and the reigning power of any sin: 1. By the reign of Christ in their hearts. 2. The mortification of sin in the root of it through the Spirit. 3. By watchfulness against sin in the thoughts. 4. By avoiding occasions of sin and resisting temptations unto it.","segments":[{"text":"The Saints are kept from gross sins, and the reigning power of any sin: 1. By the reign of Christ in their hearts. 2. The mortification of sin in the root of it through the Spirit. 3. By watchfulness against sin in the thoughts. 4. By avoiding occasions of sin and resisting temptations unto it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":83,"title":"Are all the transgressions of the Law equally hainous?","part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Are all the transgressions of the Law equally hainous?","answer":"Some Sins in themselves, and by reason of several aggravations are more hainous in the sight of God than others.","segments":[{"text":"Some Sins in themselves, and by reason of several aggravations are more hainous in the sight of God than others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it for sins to be heinous?","answer":"Sins are heinous as they are grievous and offensive unto God.","segments":[{"text":"Sins are heinous as they are grievous and offensive unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not all sins heinous unto God?","answer":"All sins are heinous unto God, but all sins are not equally heinous, for some sins are more heinous in the sight of God than others.","segments":[{"text":"All sins are heinous unto God, but all sins are not equally heinous, for some sins are more heinous in the sight of God than others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways are some sins more heinous in the sight of God than others?","answer":"Two ways, 1. Some sins are more heinous in themselves. 2. Some sins are more heinous than others, in regard of their several aggravations.","segments":[{"text":"Two ways, 1. Some sins are more heinous in themselves. 2. Some sins are more heinous than others, in regard of their several aggravations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sins are more heinous in themselves than others?","answer":"1. Sins against the first Table of the Law are more heinous then sins against the second Table of the Law; thus Idolatry is more heinous than Adultery; Sacriledge is more heinous than Theft; Blasphemy against God is more heinous, than speaking evil of our Neighbour; and so proportionably the highest sin committed against God more immediately, is more heinous than the highest sin committed more immediately against man; and the lowest sin committed immediately against God is more heinous, than the lowest sin committed against man, If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall intreat for him? 2. Some sins against the second Table of the Law are more heinous in themselves, than others against the same second Table; as Murder is more heinous than Adultery, Adultery is more heinous than Theft, Theft is more heinous than coveting the Neighbours house; and here may be added, that the same sins of any kind ripened into actions, are more heinous in themselves, than those sins in the thoughts only and inclinations; this is evident from the greater displeasure, which God doth express in Scripture for some sins than for others, against the second Table of the Law, and for sinful works than for sinful thoughts. 3. Sins against the Gospel are more heinous in themselves, than sins against the Law, sins against the Gospel being committed against the greatest light that ever did shine upon men, and the greatest love and grace of God that ever was shown unto men, and therefore the punishment of Gospel sinners will be greater then punishment of the most notoriously wicked Heathens, Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repented not. Wo unto thee Chorazin, wo unto thee Bethsaida: It shall be more tolerable for Tyre and Sidon at the day of Judgement than for you. And thou Capernaum which art exalted to Heaven, shalt be brought down unto Hell; It shall be more tolerable for the Land of Sodom in the day of Judgement than for thee.","segments":[{"text":"1. Sins against the first Table of the Law are more heinous then sins against the second Table of the Law; thus Idolatry is more heinous than Adultery; Sacriledge is more heinous than Theft; Blasphemy against God is more heinous, than speaking evil of our Neighbour; and so proportionably the highest sin committed against God more immediately, is more heinous than the highest sin committed more immediately against man; and the lowest sin committed immediately against God is more heinous, than the lowest sin committed against man, If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall intreat for him?","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null},{"text":"2. Some sins against the second Table of the Law are more heinous in themselves, than others against the same second Table; as Murder is more heinous than Adultery, Adultery is more heinous than Theft, Theft is more heinous than coveting the Neighbours house; and here may be added, that the same sins of any kind ripened into actions, are more heinous in themselves, than those sins in the thoughts only and inclinations; this is evident from the greater displeasure, which God doth express in Scripture for some sins than for others, against the second Table of the Law, and for sinful works than for sinful thoughts. 3. Sins against the Gospel are more heinous in themselves, than sins against the Law, sins against the Gospel being committed against the greatest light that ever did shine upon men, and the greatest love and grace of God that ever was shown unto men, and therefore the punishment of Gospel sinners will be greater then punishment of the most notoriously wicked Heathens, Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repented not. Wo unto thee Chorazin, wo unto thee Bethsaida: It shall be more tolerable for Tyre and Sidon at the day of Judgement than for you. And thou Capernaum which art exalted to Heaven, shalt be brought down unto Hell; It shall be more tolerable for the Land of Sodom in the day of Judgement than for thee.","proofs":["Matthew 11:20–24"],"refs":[{"printed":"Matthew 11:20–24","osis":["Matt.11.20-Matt.11.24"]}],"note":null}],"items":[]},{"question":"What are the aggravations which render some sins more heinous than others?","answer":"The aggravations which render some sins more heinous than others, are the circumstances which do attend them.","segments":[{"text":"The aggravations which render some sins more heinous than others, are the circumstances which do attend them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first aggravation of sin?","answer":"The first aggravation of sin is from the person offending; Thus the sins of Magistrates, Ministers, Parents, the aged, and all Governours, are more heinous in the same kind then the same sins of Subjects, People. Children, the younger, and those which are under government, because of the ill example, and ill influence of the sins of the one beyond the other, And he shall give Israel up, because of Jeroboam, who did sin, and who made Israel to sin. The Prophets make my people to erre. Thus the sins also of professors and Gods people are more heinous than the sins of the wicked and ungodly in the same kind, because the name of God is hereby more blasphemed, and the wicked are hereby more hardned in their sins, Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? for the Name of God is blasphemed amongst the Gentiles through you.","segments":[{"text":"The first aggravation of sin is from the person offending; Thus the sins of Magistrates, Ministers, Parents, the aged, and all Governours, are more heinous in the same kind then the same sins of Subjects, People. Children, the younger, and those which are under government, because of the ill example, and ill influence of the sins of the one beyond the other, And he shall give Israel up, because of Jeroboam, who did sin, and who made Israel to sin.","proofs":["1 Kings 14:16"],"refs":[{"printed":"1 Kings 14:16","osis":["1Kgs.14.16"]}],"note":null},{"text":"The Prophets make my people to erre.","proofs":["Micah 3:5"],"refs":[{"printed":"Micah 3:5","osis":["Mic.3.5"]}],"note":null},{"text":"Thus the sins also of professors and Gods people are more heinous than the sins of the wicked and ungodly in the same kind, because the name of God is hereby more blasphemed, and the wicked are hereby more hardned in their sins, Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? for the Name of God is blasphemed amongst the Gentiles through you.","proofs":["Romans 2:23–24"],"refs":[{"printed":"Romans 2:23–24","osis":["Rom.2.23-Rom.2.24"]}],"note":null}],"items":[]},{"question":"What is the second aggravation of sin?","answer":"The second aggravation of sin is from the place; Thus sins committed in a Land of light are more heinous, than the same sins committed in a place of darkness, In the Land of uprightness he will deal unjustly, and will not behold the Majesty of the Lord. Thus sins committed in a place of great deliverance and mercies, are more heinous than the same sins committed in another place, They remembred not the multitude of his mercies, but provoked him at the Sea, even the Red Sea. Thus also sins committed in a publick place, whereby others may be enticed and defiled, are more heinous than the same sins committed in secret places, They spread Absalom a Tent upon the top of the House, and Absalom went into his Fathers Concubines in the sight of all Israel.","segments":[{"text":"The second aggravation of sin is from the place; Thus sins committed in a Land of light are more heinous, than the same sins committed in a place of darkness, In the Land of uprightness he will deal unjustly, and will not behold the Majesty of the Lord.","proofs":["Isaiah 26:10"],"refs":[{"printed":"Isaiah 26:10","osis":["Isa.26.10"]}],"note":null},{"text":"Thus sins committed in a place of great deliverance and mercies, are more heinous than the same sins committed in another place, They remembred not the multitude of his mercies, but provoked him at the Sea, even the Red Sea.","proofs":["Psalm 106:7"],"refs":[{"printed":"Psalm 106:7","osis":["Ps.106.7"]}],"note":null},{"text":"Thus also sins committed in a publick place, whereby others may be enticed and defiled, are more heinous than the same sins committed in secret places, They spread Absalom a Tent upon the top of the House, and Absalom went into his Fathers Concubines in the sight of all Israel.","proofs":["2 Samuel 16:22"],"refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]}],"note":null}],"items":[]},{"question":"What is the third aggravation of sin?","answer":"The third aggravation of sin is from the time; thus sins committed on the Sabbath-day, are more heinous than the same sins committed on the Week-day, drunkenness or adultery is heinous and abominable on any day in the sight of God, but drunkenness or adultery, or any other such sins are more heinous before God on the Sabbath-day. Thus sins committed in or after the time of trouble and affliction, are more heinous than the same sins committed at another time, In the time of his distress did he trespass yet more against the Lord, this is that King Ahaz, Why should ye be stricken any more? ye will revolt more and more. Thus sins committed after repentance and engagements to be the Lords, are more heinous than the same sins committed before repentance and such engagements; so also sins committed after admonitions and censures, are more heinous than the same sins committed before such admonitions and censures.","segments":[{"text":"The third aggravation of sin is from the time; thus sins committed on the Sabbath-day, are more heinous than the same sins committed on the Week-day, drunkenness or adultery is heinous and abominable on any day in the sight of God, but drunkenness or adultery, or any other such sins are more heinous before God on the Sabbath-day. Thus sins committed in or after the time of trouble and affliction, are more heinous than the same sins committed at another time, In the time of his distress did he trespass yet more against the Lord, this is that King Ahaz,","proofs":["2 Chronicles 28:22"],"refs":[{"printed":"2 Chronicles 28:22","osis":["2Chr.28.22"]}],"note":null},{"text":"Why should ye be stricken any more? ye will revolt more and more.","proofs":["Isaiah 1:5"],"refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"note":null},{"text":"Thus sins committed after repentance and engagements to be the Lords, are more heinous than the same sins committed before repentance and such engagements; so also sins committed after admonitions and censures, are more heinous than the same sins committed before such admonitions and censures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth aggravation of sin?","answer":"The fourth aggravation of sin is from the manner, thus sins against knowledge are more heinous than sins through ignorance; Sins through wilfulness and presumption are more heinous than sins through weakness and infirmity; Sins through Custom and with deliberation are more heinous than sins through sudden passion, and the hurry of temptation; Sins with delight and greediness are more heinous, than Sins committed with regret and backwardness; Sins committed impudently, and with boasting are more heinous, than the same sins committed with shame and blushing; Sins often repeated and long continued in are more heinous, than sins but once or seldom committed, and which are broken off by repentance.","segments":[{"text":"The fourth aggravation of sin is from the manner, thus sins against knowledge are more heinous than sins through ignorance; Sins through wilfulness and presumption are more heinous than sins through weakness and infirmity; Sins through Custom and with deliberation are more heinous than sins through sudden passion, and the hurry of temptation; Sins with delight and greediness are more heinous, than Sins committed with regret and backwardness; Sins committed impudently, and with boasting are more heinous, than the same sins committed with shame and blushing; Sins often repeated and long continued in are more heinous, than sins but once or seldom committed, and which are broken off by repentance.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":84,"title":"What doth every sin deserve?","part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"What doth every sin deserve?","answer":"Every Sin deserveth God’s Wrath and Curse, both in this life, and that which is to come.","segments":[{"text":"Every Sin deserveth God’s Wrath and Curse, both in this life, and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by Gods wrath and curse, which every sin doth deserve?","answer":"By Gods wrath and curse which every sin doth deserve, is meant all those punishments which God in his wrath hath threatned to inflict upon sinners for their sins.","segments":[{"text":"By Gods wrath and curse which every sin doth deserve, is meant all those punishments which God in his wrath hath threatned to inflict upon sinners for their sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are those punishments which God hath in his wrath threatned to inflict upon sinners for their sins?","answer":"The punishments which God in his wrath hath threatned to inflict upon sinners for their sins are either in this life, such as all Temporal and Spiritual judgements here, or in the life which is to come, such is the punishment of Hell: of both which see before in the explication of the 19th. Answer.","segments":[{"text":"The punishments which God in his wrath hath threatned to inflict upon sinners for their sins are either in this life, such as all Temporal and Spiritual judgements here, or in the life which is to come, such is the punishment of Hell: of both which see before in the explication of the 19th. Answer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth every sin deserve Gods wrath and curse, both in this life and that which is to come?","answer":"Every sin doth deserve Gods wrath and curse, both in this life and that which is to come, because every Sin is committed against an infinitely holy and righteous God, and his justice doth require infinite satisfaction, and if some sinners do escape some temporal punishments, they cannot escape the eternal punishment of Hell, which is the only satisfying punishment, unless they have an interest in the satisfaction made by Christ, Cursed is every one that continueth not in all things that are written in the Book of the Law to do them. Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting Fire, prepared for the Devil and his Angels.","segments":[{"text":"Every sin doth deserve Gods wrath and curse, both in this life and that which is to come, because every Sin is committed against an infinitely holy and righteous God, and his justice doth require infinite satisfaction, and if some sinners do escape some temporal punishments, they cannot escape the eternal punishment of Hell, which is the only satisfying punishment, unless they have an interest in the satisfaction made by Christ, Cursed is every one that continueth not in all things that are written in the Book of the Law to do them.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting Fire, prepared for the Devil and his Angels.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"items":[]}]}],"text":null},{"number":85,"title":"What doth God require of us that we may escape his Wrath and Curse due to us for Sin?","part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God require of us that we may escape his Wrath and Curse due to us for Sin?","answer":"To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto life, with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto life, with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many things doth God require of us to escape his wrath and curse due to us for sin?","answer":"God requireth three things of us, that we may escape his wrath and curse due to us for sin. 1. Faith in Jesus Christ. 2. Repentance unto life. 3. The diligent use of all outward means, whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"God requireth three things of us, that we may escape his wrath and curse due to us for sin. 1. Faith in Jesus Christ. 2. Repentance unto life. 3. The diligent use of all outward means, whereby Christ communicateth to us the benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why doth God require of us faith in Jesus Christ, that we escape his wrath and curse?","answer":"God requireth of us faith in Jesus Christ to escape his wrath and curse, because by faith in Jesus Christ we have an Intrest in Jesus Christ and his imputed righteousness, and the promise he hath made of Remission and Salvation unto us, And be found in him, not having mine own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith, To him give all the Prophets witness, that through his name, whosoever beleiveth on him shall receive remission of sins. By grace we are saved through faith.","segments":[{"text":"God requireth of us faith in Jesus Christ to escape his wrath and curse, because by faith in Jesus Christ we have an Intrest in Jesus Christ and his imputed righteousness, and the promise he hath made of Remission and Salvation unto us, And be found in him, not having mine own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"To him give all the Prophets witness, that through his name, whosoever beleiveth on him shall receive remission of sins.","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"By grace we are saved through faith.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"Why doth God require of us Repentance unto life, that we may escape his wrath and curse?","answer":"God requireth of us Repentance unto life, that we may escape his wrath and curse, because the promise of forgiveness of sin is made to Repentance, as a concomitant of Faith; and it is not for Gods honour to pardon and save any that go on still in their trespasses: Repent you therefore and be converted, that your sins may be blotted out. Testifying both to the Jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ.","segments":[{"text":"God requireth of us Repentance unto life, that we may escape his wrath and curse, because the promise of forgiveness of sin is made to Repentance, as a concomitant of Faith; and it is not for Gods honour to pardon and save any that go on still in their trespasses: Repent you therefore and be converted, that your sins may be blotted out.","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null},{"text":"Testifying both to the Jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ.","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null}],"items":[]},{"question":"Why doth God require of us the diligent use of all outward means that we may escape his wrath and curse?","answer":"God doth require of us the diligent use of all outward means, to escape his Wrath and Curse, because although God could save without means; yet it is his Will to appoint means, which having his Institution, we cannot expect the benefits of Redemption and Salvation should be communicated to us any other way, It pleaseth God by the foolishness of Preaching, to save them that beleive, Pray God, if perhaps the thought of thine heart may be forgiven thee.","segments":[{"text":"God doth require of us the diligent use of all outward means, to escape his Wrath and Curse, because although God could save without means; yet it is his Will to appoint means, which having his Institution, we cannot expect the benefits of Redemption and Salvation should be communicated to us any other way, It pleaseth God by the foolishness of Preaching, to save them that beleive,","proofs":["1 Corinthians 1:21"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null},{"text":"Pray God, if perhaps the thought of thine heart may be forgiven thee.","proofs":["Acts 8:22"],"refs":[{"printed":"Acts 8:22","osis":["Acts.8.22"]}],"note":null}],"items":[]}]}],"text":null},{"number":86,"title":"What is faith in Jesus Christ?","part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is faith in Jesus Christ?","answer":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for Salvation, as he is offered to us in the Gospel.","segments":[{"text":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for Salvation, as he is offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How is Faith a saving Grace?","answer":"Faith is a saving Grace, not by the act of beleiving, as an act; for then it would save as a work, whereas we are saved by faith in opposition to all works: but faith is a saving Grace, as an instrument, apprehending and applying Jesus Christ and his perfect righteousness whereby alone we are saved, For God so loved the world that he gave his only begotten Son, that whosoever beleiveth on him, should not perish, but have everlasting Life. And they said, beleive on the Lord Jesus, and thou shalt be saved. Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that beleive.","segments":[{"text":"Faith is a saving Grace, not by the act of beleiving, as an act; for then it would save as a work, whereas we are saved by faith in opposition to all works: but faith is a saving Grace, as an instrument, apprehending and applying Jesus Christ and his perfect righteousness whereby alone we are saved, For God so loved the world that he gave his only begotten Son, that whosoever beleiveth on him, should not perish, but have everlasting Life.","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"And they said, beleive on the Lord Jesus, and thou shalt be saved.","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null},{"text":"Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that beleive.","proofs":["Romans 3:22"],"refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]}],"note":null}],"items":[]},{"question":"Who is the Author of faith in Jesus Christ?","answer":"The Author of faith in Jesus Christ, is God, whose gift it is, and who works this grace of faith in the soul by his Spirit. Ye are saved through faith, and that not of your selves, it is the gift of God. You are risen with him through the faith of the operation of God.","segments":[{"text":"The Author of faith in Jesus Christ, is God, whose gift it is, and who works this grace of faith in the soul by his Spirit. Ye are saved through faith, and that not of your selves, it is the gift of God.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null},{"text":"You are risen with him through the faith of the operation of God.","proofs":["Colossians 2:12"],"refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]},{"question":"How doth God work this grace of faith in the souls of men?","answer":"God doth work this grace of Faith in the souls of men ordinarily by hearing of the word Preached: So then Faith cometh by hearing, and hearing by the word of God. So we Preach, and so ye believed.","segments":[{"text":"God doth work this grace of Faith in the souls of men ordinarily by hearing of the word Preached: So then Faith cometh by hearing, and hearing by the word of God.","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"So we Preach, and so ye believed.","proofs":["1 Corinthians 15:11"],"refs":[{"printed":"1 Corinthians 15:11","osis":["1Cor.15.11"]}],"note":null}],"items":[]},{"question":"What is the Object of this grace of Faith?","answer":"The Object of this grace of faith is the Lord Jesus Christ, and his Righteousness, and the Promises which are made through him in the Covenant of Grace, He that believeth on him is not condemned. For therein is the Righteousness of God revealed from Faith to Faith, as it is written, The just shall live by Faith. The Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ, might be given to them that believe.","segments":[{"text":"The Object of this grace of faith is the Lord Jesus Christ, and his Righteousness, and the Promises which are made through him in the Covenant of Grace, He that believeth on him is not condemned.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"For therein is the Righteousness of God revealed from Faith to Faith, as it is written, The just shall live by Faith.","proofs":["Romans 1:17"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]}],"note":null},{"text":"The Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ, might be given to them that believe.","proofs":["Galatians 3:22"],"refs":[{"printed":"Galatians 3:22","osis":["Gal.3.22"]}],"note":null}],"items":[]},{"question":"What is the subject of Faith in Jesus Christ?","answer":"1. The subject of denomination, or the Persons in whom alone this grace of faith is to be found are the Elect only: According to the faith of Gods Elect. And as many as were ordained unto eternal life beleived. 2. The subject of inhesion, or the parts of the soul in which faith is placed and doth inhere, is not only the mind and understanding, but also the Will and Heart: These all dyed in faith, not having received the Promises, but having seen them afar off, and were perswaded of them, and embraced them: The perswasion of the truth of the Promises is the act of the Understanding; the embracement of the things promised is the act of the Will: With the heart man beleiveth unto righteousness.","segments":[{"text":"1. The subject of denomination, or the Persons in whom alone this grace of faith is to be found are the Elect only: According to the faith of Gods Elect.","proofs":["Titus 1:1"],"refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"note":null},{"text":"And as many as were ordained unto eternal life beleived.","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"2. The subject of inhesion, or the parts of the soul in which faith is placed and doth inhere, is not only the mind and understanding, but also the Will and Heart: These all dyed in faith, not having received the Promises, but having seen them afar off, and were perswaded of them, and embraced them:","proofs":["Hebrews 11:13"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]}],"note":null},{"text":"The perswasion of the truth of the Promises is the act of the Understanding; the embracement of the things promised is the act of the Will: With the heart man beleiveth unto righteousness.","proofs":["Romans 10:10"],"refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"note":null}],"items":[]},{"question":"What are the acts of Faith in Jesus Christ?","answer":"The acts of Faith in Jesus Christ, are 1. A receiving of Jesus Christ: As many as received him, to them gave he power to become the sons of God, even to them that beleive on his name. 2. A resting upon Christ alone for salvation; this is imployed in all those Scriptures which speak of beleiving in Christ, and beleiving on his name.","segments":[{"text":"The acts of Faith in Jesus Christ, are 1. A receiving of Jesus Christ: As many as received him, to them gave he power to become the sons of God, even to them that beleive on his name.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"2. A resting upon Christ alone for salvation; this is imployed in all those Scriptures which speak of beleiving in Christ, and beleiving on his name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Jesus Christ to be received by faith?","answer":"Jesus Christ is to be received by faith, as he is offered to us in the Gospel.","segments":[{"text":"Jesus Christ is to be received by faith, as he is offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is Jesus Christ offered to us in the Gospel?","answer":"Jesus Christ is offered unto us in the Gospel, as Priest, Prophet, and King; and so we must receive him if we would be saved by him.","segments":[{"text":"Jesus Christ is offered unto us in the Gospel, as Priest, Prophet, and King; and so we must receive him if we would be saved by him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When doth the soul rest upon Christ for salvation?","answer":"The Soul doth rest upon Christ for salvation, when being convinced of ’its lost condition by reason of sin, and its own inability, together with all Creatures insufficiency to recover it out of this estate, and having a discovery and perswasion of Christs ability and willingness to save: it doth let go all hold on the Creatures and renounce ’its own righteousness, and so lay hold on Christ, rely upon him, and put confidence in him, and in him alone for salvation.","segments":[{"text":"The Soul doth rest upon Christ for salvation, when being convinced of ’its lost condition by reason of sin, and its own inability, together with all Creatures insufficiency to recover it out of this estate, and having a discovery and perswasion of Christs ability and willingness to save: it doth let go all hold on the Creatures and renounce ’its own righteousness, and so lay hold on Christ, rely upon him, and put confidence in him, and in him alone for salvation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":87,"title":"What is Repentance unto Life?","part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"What is Repentance unto Life?","answer":"Repentance unto Life is a saving grace, whereby a sinner out of a true sence of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","segments":[{"text":"Repentance unto Life is a saving grace, whereby a sinner out of a true sence of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Why is Repentance called Repentance unto life?","answer":"Repentance is called Repentance unto life, because it is a saving grace, and a necessary means for the attaining life and salvation; and that it might be distinguished from the sorrow of the world which worketh death: Then hath God also unto the Gentiles granted repentance unto life. If the wicked will turn from all his sins, &c. he shall surely live. For Godly sorrow worketh Repentance unto Salvation, not to be repented of: but the sorrow of the world worketh death.","segments":[{"text":"Repentance is called Repentance unto life, because it is a saving grace, and a necessary means for the attaining life and salvation; and that it might be distinguished from the sorrow of the world which worketh death: Then hath God also unto the Gentiles granted repentance unto life.","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"If the wicked will turn from all his sins, &c. he shall surely live.","proofs":["Ezekiel 18:21"],"refs":[{"printed":"Ezekiel 18:21","osis":["Ezek.18.21"]}],"note":null},{"text":"For Godly sorrow worketh Repentance unto Salvation, not to be repented of: but the sorrow of the world worketh death.","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null}],"items":[]},{"question":"Cannot any repent of their sins by the power of nature?","answer":"None can repent of their sins by the power of nature, because the hearts of all men and women by nature are like a stone, insensible of sin, and inflexible unto Gods Will; therefore there is need of the Spirit of God to work this grace in the heart which he hath promised to do in the New Covenant: A new heart also will I give you, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and will give you an heart of flesh; and I will put my spirit within you, and cause you to walk in my Statutes, and you shall keep my Judgments, and do them.","segments":[{"text":"None can repent of their sins by the power of nature, because the hearts of all men and women by nature are like a stone, insensible of sin, and inflexible unto Gods Will; therefore there is need of the Spirit of God to work this grace in the heart which he hath promised to do in the New Covenant: A new heart also will I give you, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and will give you an heart of flesh; and I will put my spirit within you, and cause you to walk in my Statutes, and you shall keep my Judgments, and do them.","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null}],"items":[]},{"question":"Wherein doth Repentance unto life consist?","answer":"Repentance unto life doth chiefly consist in two things. 1. In turning from sin, and forsaking of it: Repent and turn your selves from all your Transgressions, so Iniquity shall not be your ruine. He that covereth his sins, shall not prosper, but whoso confesseth and forsaketh them, shall find mercy. 2. In turning unto God, Let the wicked forsake his way, and the unrighteous man his Thoughts: And let him return to the Lord, and he will have mercy on him; and to our God for he will abundantly pardon him.","segments":[{"text":"Repentance unto life doth chiefly consist in two things. 1. In turning from sin, and forsaking of it: Repent and turn your selves from all your Transgressions, so Iniquity shall not be your ruine.","proofs":["Ezekiel 18:30"],"refs":[{"printed":"Ezekiel 18:30","osis":["Ezek.18.30"]}],"note":null},{"text":"He that covereth his sins, shall not prosper, but whoso confesseth and forsaketh them, shall find mercy.","proofs":["Proverbs 28:13"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]}],"note":null},{"text":"2. In turning unto God, Let the wicked forsake his way, and the unrighteous man his Thoughts: And let him return to the Lord, and he will have mercy on him; and to our God for he will abundantly pardon him.","proofs":["Isaiah 55:7"],"refs":[{"printed":"Isaiah 55:7","osis":["Isa.55.7"]}],"note":null}],"items":[]},{"question":"What is requisite unto the turning from sin in Repentance?","answer":"It is requisite unto the turning from sin in Repentance, that there be, 1. A true sight of sin. 2. An apprehension of the Mercy of God in Christ. 3. A grief for sin. 4. A hatred of sin.","segments":[{"text":"It is requisite unto the turning from sin in Repentance, that there be, 1. A true sight of sin. 2. An apprehension of the Mercy of God in Christ. 3. A grief for sin. 4. A hatred of sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth the true sense of sin consist which is requisite in Repentance?","answer":"The true sense of sin, which is requisite in Repentance, doth consist in such an inward feeling of our miserable & lost estate, by reason of the Wrath and Curse of God, and that eternal Vengeance of hell, which for our sins we are exposed unto, as putteth us into great perplexity, and trouble of Spirit; so that our Consciences being hereby pricked and wounded, can find no quiet, and take no rest in this Condition. When they heard this, they were pricked in their Hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do?","segments":[{"text":"The true sense of sin, which is requisite in Repentance, doth consist in such an inward feeling of our miserable & lost estate, by reason of the Wrath and Curse of God, and that eternal Vengeance of hell, which for our sins we are exposed unto, as putteth us into great perplexity, and trouble of Spirit; so that our Consciences being hereby pricked and wounded, can find no quiet, and take no rest in this Condition. When they heard this, they were pricked in their Hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do?","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"What need is there of this sense of sin, unto true Repentance?","answer":"There is need of this sense of sin unto true Repentance, because without this sense of sin, sinners will not forsake sin, nor apply themselves unto the Lord Jesus for Pardoning and healing, They that be whole, need not a Physitian, but they that are sick, I am not come to call the Righteous, but Sinners to Repentance?","segments":[{"text":"There is need of this sense of sin unto true Repentance, because without this sense of sin, sinners will not forsake sin, nor apply themselves unto the Lord Jesus for Pardoning and healing, They that be whole, need not a Physitian, but they that are sick, I am not come to call the Righteous, but Sinners to Repentance?","proofs":["Matthew 9:12–13"],"refs":[{"printed":"Matthew 9:12–13","osis":["Matt.9.12-Matt.9.13"]}],"note":null}],"items":[]},{"question":"What apprehensions of Gods mercies are requisite in this Repentance?","answer":"There is requisite in true Repentance, that we have apprehensions of Gods mercies as he is both slow to anger, and of great kindness; as he is most ready to forgive, and most ready to be pacified unto Repenting sinners. And the Lord passed by before him, and proclaimed, The LORD, The LORD GOD, merciful and gracious, long suffering, and abundant in goodness and Truth. Keeping mercy for thousands, forgiving Iniquity and Transgression and sin. Or despisest thou the Riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to Repentance?","segments":[{"text":"There is requisite in true Repentance, that we have apprehensions of Gods mercies as he is both slow to anger, and of great kindness; as he is most ready to forgive, and most ready to be pacified unto Repenting sinners. And the Lord passed by before him, and proclaimed, The LORD, The LORD GOD, merciful and gracious, long suffering, and abundant in goodness and Truth. Keeping mercy for thousands, forgiving Iniquity and Transgression and sin.","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":null},{"text":"Or despisest thou the Riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to Repentance?","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null}],"items":[]},{"question":"Can we apprehend pardoning mercy in God only through Christ?","answer":"We can truly apprehend pardoning mercy in God only through Christ, because God is so infinitely just and Jealous, and a consuming fire unto sinners out of Christ, and he is reconciliable to sinners, only through his Son, who hath given Satisfaction unto his Justice for sin: All things are of God, who hath reconciled us unto himself, by Jesus Christ.","segments":[{"text":"We can truly apprehend pardoning mercy in God only through Christ, because God is so infinitely just and Jealous, and a consuming fire unto sinners out of Christ, and he is reconciliable to sinners, only through his Son, who hath given Satisfaction unto his Justice for sin: All things are of God, who hath reconciled us unto himself, by Jesus Christ.","proofs":["2 Corinthians 5:18"],"refs":[{"printed":"2 Corinthians 5:18","osis":["2Cor.5.18"]}],"note":null}],"items":[]},{"question":"What need is there of the apprehensions of Gods mercy in Christ, in order to our Repentance?","answer":"There is need of the apprehensions of Gods mercy in Christ, in order to our Repentance, because without the apprehensions of this mercy of God, and willingness through his Son to be reconciled unto us, upon conviction of, and contrition for sin, we shall either cast off our trouble, and run more eagerly unto the Commission of sin then before; or if we cannot cast of our trouble, we shall sink under tormenting despair, and be in danger of making away our selves as Judas did: whereas the apprehension of Gods mercy in Christ, is an encouragement to us to forsake our sins and to turn to him, and a means to affect our hearts with kindly and Godly sorrow for Sin.","segments":[{"text":"There is need of the apprehensions of Gods mercy in Christ, in order to our Repentance, because without the apprehensions of this mercy of God, and willingness through his Son to be reconciled unto us, upon conviction of, and contrition for sin, we shall either cast off our trouble, and run more eagerly unto the Commission of sin then before; or if we cannot cast of our trouble, we shall sink under tormenting despair, and be in danger of making away our selves as Judas did: whereas the apprehension of Gods mercy in Christ, is an encouragement to us to forsake our sins and to turn to him, and a means to affect our hearts with kindly and Godly sorrow for Sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth true grief for sin consist?","answer":"True grief for sin doth consist in our Mourning and Sorrowing for sin, not only as it is like to bring ruine upon our selves, but chiefly as it hath brought dishonour upon Gods Name; not only as it hath wounded our Consciences, but chiefly as it hath wounded our Saviour; not only as without Repentance it is like to damn our Souls, but also as it hath debased and defiled our Souls. I will declare my Iniquity, I will be sorry for my sin. I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned and done this evil in thy sight They shall look upon me, whom they have pierced, and they shall mourn. We have sinned: we are all an unclean thing, and all our righteousnesses are as filthy Rags.","segments":[{"text":"True grief for sin doth consist in our Mourning and Sorrowing for sin, not only as it is like to bring ruine upon our selves, but chiefly as it hath brought dishonour upon Gods Name; not only as it hath wounded our Consciences, but chiefly as it hath wounded our Saviour; not only as without Repentance it is like to damn our Souls, but also as it hath debased and defiled our Souls. I will declare my Iniquity, I will be sorry for my sin.","proofs":["Psalm 38:18"],"refs":[{"printed":"Psalm 38:18","osis":["Ps.38.18"]}],"note":null},{"text":"I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned and done this evil in thy sight","proofs":["Psalm 51:3–4"],"refs":[{"printed":"Psalm 51:3–4","osis":["Ps.51.3-Ps.51.4"]}],"note":null},{"text":"They shall look upon me, whom they have pierced, and they shall mourn.","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"We have sinned: we are all an unclean thing, and all our righteousnesses are as filthy Rags.","proofs":["Isaiah 64:5–6"],"refs":[{"printed":"Isaiah 64:5–6","osis":["Isa.64.5-Isa.64.6"]}],"note":null}],"items":[]},{"question":"May we not truly grieve for sin, though we do not weep for it?","answer":"1. If we can readily weep for other things, and cannot weep for sin, the truth of our grief is very questionable. 2. There may be true and great grief for sins without tears in them that are of a dry Constitution, and are not prone to weep upon any account; and as there may be in some, many tears in the eye, where there is no grief in the heart, so in others there may be much grief in the heart, where there are no tears in the Eye.","segments":[{"text":"1. If we can readily weep for other things, and cannot weep for sin, the truth of our grief is very questionable. 2. There may be true and great grief for sins without tears in them that are of a dry Constitution, and are not prone to weep upon any account; and as there may be in some, many tears in the eye, where there is no grief in the heart, so in others there may be much grief in the heart, where there are no tears in the Eye.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is grief for sin needful in Repentance?","answer":"Grief for sin is needful in Repentance, because it further works the heart unto a willingness to leave sin; because God doth require it, and hath promised mercy unto such as mourn for sin, Be Afflicted, Mourn, and Weep: Let your Laughter be turned to Mourning, and your joy into Heaviness. I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke: Turn thou me, and I shall be turned, for thou art the Lord my God. Surely after that I was instructed, I smote upon my Thigh: I was ashamed yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear Son? is he a pleasant Child, my bowels are troubled for him, I will surely have mercy upon him, saith the Lord.","segments":[{"text":"Grief for sin is needful in Repentance, because it further works the heart unto a willingness to leave sin; because God doth require it, and hath promised mercy unto such as mourn for sin, Be Afflicted, Mourn, and Weep: Let your Laughter be turned to Mourning, and your joy into Heaviness.","proofs":["James 4:9"],"refs":[{"printed":"James 4:9","osis":["Jas.4.9"]}],"note":null},{"text":"I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke: Turn thou me, and I shall be turned, for thou art the Lord my God. Surely after that I was instructed, I smote upon my Thigh: I was ashamed yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear Son? is he a pleasant Child, my bowels are troubled for him, I will surely have mercy upon him, saith the Lord.","proofs":["Jeremiah 31:18–20"],"refs":[{"printed":"Jeremiah 31:18–20","osis":["Jer.31.18-Jer.31.20"]}],"note":null}],"items":[]},{"question":"What is hatred of sin which is requisite unto true Repentance?","answer":"Hatred of sin which is also requisite unto true Repentance, is an inward deep loathing and abhorrency of sin, as the most odious thing in the World, which is accompanied with a loathing of our selves, as being rendered by sin most loathsome and abominable in the eyes of God. Then shall ye remember your own evil ways, and your doings which have not been good, and shall loath your selves in your own sight, for your iniquities and your abominations.","segments":[{"text":"Hatred of sin which is also requisite unto true Repentance, is an inward deep loathing and abhorrency of sin, as the most odious thing in the World, which is accompanied with a loathing of our selves, as being rendered by sin most loathsome and abominable in the eyes of God. Then shall ye remember your own evil ways, and your doings which have not been good, and shall loath your selves in your own sight, for your iniquities and your abominations.","proofs":["Ezekiel 36:31"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null}],"items":[]},{"question":"Why is hatred of sin needful unto true Repentance?","answer":"Hatred of sin is needful unto true Repentance, because no affection of the heart will more engage us against sin, than our hatred; and when grief for sin is much spent, hatred of sin will put Weapons into our hands to fight against it.","segments":[{"text":"Hatred of sin is needful unto true Repentance, because no affection of the heart will more engage us against sin, than our hatred; and when grief for sin is much spent, hatred of sin will put Weapons into our hands to fight against it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that turning from sin, which is part of true Repentance?","answer":"The turning from sin, which is part of true Repentance doth consist in two things. 1. In a turning from all gross sins, in regard of our course and conversation. 2. In a turning from all other sins, in regard of our hearts and affection.","segments":[{"text":"The turning from sin, which is part of true Repentance doth consist in two things. 1. In a turning from all gross sins, in regard of our course and conversation. 2. In a turning from all other sins, in regard of our hearts and affection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do such as truly repent of sin, never return again unto the practice of the same sins which they have repented of?","answer":"1. Such as have truly repented of sin, do never return unto the practice of it, so as to live in a course of sin as they did before; and where any after Repentance do return unto a course of sin, it is an evident sign that their Repentance was not of the right kind. 2. Some that have truly repented of their sins, although they may be overtaken and surprized by temptations so as to fall into the commission of the same sins which they have repented of, yet they don’t lye in them, but get up again, and with bitter grief bewail them, and return again unto the Lord.","segments":[{"text":"1. Such as have truly repented of sin, do never return unto the practice of it, so as to live in a course of sin as they did before; and where any after Repentance do return unto a course of sin, it is an evident sign that their Repentance was not of the right kind. 2. Some that have truly repented of their sins, although they may be overtaken and surprized by temptations so as to fall into the commission of the same sins which they have repented of, yet they don’t lye in them, but get up again, and with bitter grief bewail them, and return again unto the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth turning to the Lord (the other part of true Repentance) consist?","answer":"Turning to the Lord doth consist, 1. In making application of our selves unto him, for the pardon of sin, and his mercy, Have mercy upon me O God, according to thy loving kindness; according to the multitude of thy tender mercies blot out my transgressions. 2 In our making choice of him for our God and chief Good, Behold we come unto thee, for thou art the Lord our God. They shall call on my Name and I will hear them: I will say it is my People, and they shall say, the Lord is my God. 3. In our delivering up our selves unto his Obedience. I thought on my ways: and turned my feet unto thy Testimonies.","segments":[{"text":"Turning to the Lord doth consist, 1. In making application of our selves unto him, for the pardon of sin, and his mercy, Have mercy upon me O God, according to thy loving kindness; according to the multitude of thy tender mercies blot out my transgressions.","proofs":["Psalm 51:1"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]}],"note":null},{"text":"2 In our making choice of him for our God and chief Good, Behold we come unto thee, for thou art the Lord our God.","proofs":["Jeremiah 3:22"],"refs":[{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null},{"text":"They shall call on my Name and I will hear them: I will say it is my People, and they shall say, the Lord is my God.","proofs":["Zechariah 13:9"],"refs":[{"printed":"Zechariah 13:9","osis":["Zech.13.9"]}],"note":null},{"text":"3. In our delivering up our selves unto his Obedience. I thought on my ways: and turned my feet unto thy Testimonies.","proofs":["Psalm 119:59"],"refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"note":null}],"items":[]},{"question":"What is that Obedience which we must deliver our selves up unto, in our returning to the Lord?","answer":"The Obedience which we must deliver up our selves unto, in our returning to the Lord, is the new obedience of the Gospel.","segments":[{"text":"The Obedience which we must deliver up our selves unto, in our returning to the Lord, is the new obedience of the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is the Obedience of the Gospel called New obedience?","answer":"The Obedience of the Gospel is called New Obedience, because it is required in the New Covenant, because it must proceed from newness of Spirit, the new nature, or new Principle of Grace and Spiritual Life, which is put into the Soul by the Spirit of God, But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit?","segments":[{"text":"The Obedience of the Gospel is called New Obedience, because it is required in the New Covenant, because it must proceed from newness of Spirit, the new nature, or new Principle of Grace and Spiritual Life, which is put into the Soul by the Spirit of God, But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit?","proofs":["Romans 7:6"],"refs":[{"printed":"Romans 7:6","osis":["Rom.7.6"]}],"note":null}],"items":[]},{"question":"When do we deliver up our selves unto this New Obedience?","answer":"We deliver up our selves unto this New Obedience. 1. When we have full resolutions and purposes of it, I have sworn and I will perform it, I will keep thy righteous judgements, And exhorted them all, that with purpose of heart they would cleave unto the Lord. 2. When we are diligent in our endeavours after it, that we may constantly walk in the ways of new obedience without offence either to God or Man, And they were both Righteous before God, walking in all the Commandements, and Ordinances of the Lord blameless. And herein do I exercise my self to have always a Conscience void of offence, toward God, and toward Man?","segments":[{"text":"We deliver up our selves unto this New Obedience. 1. When we have full resolutions and purposes of it, I have sworn and I will perform it, I will keep thy righteous judgements,","proofs":["Psalm 119:106"],"refs":[{"printed":"Psalm 119:106","osis":["Ps.119.106"]}],"note":null},{"text":"And exhorted them all, that with purpose of heart they would cleave unto the Lord.","proofs":["Acts 11:23"],"refs":[{"printed":"Acts 11:23","osis":["Acts.11.23"]}],"note":null},{"text":"2. When we are diligent in our endeavours after it, that we may constantly walk in the ways of new obedience without offence either to God or Man, And they were both Righteous before God, walking in all the Commandements, and Ordinances of the Lord blameless.","proofs":["Luke 1:6"],"refs":[{"printed":"Luke 1:6","osis":["Luke.1.6"]}],"note":null},{"text":"And herein do I exercise my self to have always a Conscience void of offence, toward God, and toward Man?","proofs":["Acts 24:16"],"refs":[{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null}],"items":[]},{"question":"Do all that truly repent, fully perform New Obedience?","answer":"None that truly repent do here in this life perform New Obedience fully, without any failure and defect; but they diligently endeavour to do it; and wherein they fall short it is their grief and trouble, For I am ready to halt, and my sorrow is continually before me.","segments":[{"text":"None that truly repent do here in this life perform New Obedience fully, without any failure and defect; but they diligently endeavour to do it; and wherein they fall short it is their grief and trouble, For I am ready to halt, and my sorrow is continually before me.","proofs":["Psalm 38:17"],"refs":[{"printed":"Psalm 38:17","osis":["Ps.38.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":88,"title":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","answer":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances; especially the Word, Sacraments and Prayer; all which are made effectual to the Elect for Salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances; especially the Word, Sacraments and Prayer; all which are made effectual to the Elect for Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption?","answer":"The ordinances of the Lord do comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"The ordinances of the Lord do comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the Ordinances of the Lord?","answer":"By the Ordinances of the Lord is meant those means of Grace and Salvation which are of the Lords institution, which he hath appointed and commanded in his Word, and no other. Teaching to observe all things whatsoever I have commanded you. Be ye followers of me, even as I also am of Christ. Now I praise you Brethren, that ye keep the Ordinances as I delivered unto you. For I have received of the Lord that which also I delivered unto you.","segments":[{"text":"By the Ordinances of the Lord is meant those means of Grace and Salvation which are of the Lords institution, which he hath appointed and commanded in his Word, and no other. Teaching to observe all things whatsoever I have commanded you.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Be ye followers of me, even as I also am of Christ. Now I praise you Brethren, that ye keep the Ordinances as I delivered unto you. For I have received of the Lord that which also I delivered unto you.","proofs":["1 Corinthians 11:1–2, 23"],"refs":[{"printed":"1 Corinthians 11:1–2, 23","osis":["1Cor.11.1-1Cor.11.2","1Cor.11.23"]}],"note":null}],"items":[]},{"question":"May we not make use of any Ordinances, which are of mens appointment only, in order to Salvation?","answer":"We ought not to make use of any Ordinances which are of mans appointment only in order unto Salvation, because this is will worship, which is both vain and offensive; and we cannot groundedly expect the blessing of the Lord upon, or to receive any true benefit by any Ordinances but by those alone which are of his own appointment only. Why are we subject to Ordinances after the Commandements and Doctrines of men; which things have a shew of wisdom in will worship, &c. But in vain they do worship me, teaching for Doctrines the Commandments of man.","segments":[{"text":"We ought not to make use of any Ordinances which are of mans appointment only in order unto Salvation, because this is will worship, which is both vain and offensive; and we cannot groundedly expect the blessing of the Lord upon, or to receive any true benefit by any Ordinances but by those alone which are of his own appointment only. Why are we subject to Ordinances after the Commandements and Doctrines of men; which things have a shew of wisdom in will worship, &c.","proofs":["Colossians 2:20, 22–23"],"refs":[{"printed":"Colossians 2:20, 22–23","osis":["Col.2.20","Col.2.22-Col.2.23"]}],"note":null},{"text":"But in vain they do worship me, teaching for Doctrines the Commandments of man.","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]},{"question":"Why are the Ordinances called the ordinary means whereby Christ communicateth to us the benefits of Redemption?","answer":"The Ordinances are called the ordinary means whereby Christ communicateth to us the benefits of Redemption, because the Lord hath not wholly limited and bound up himself unto his Ordinances; for he can in an extraordinary way bring some out of a state of Nature, into a state of Grace; as Paul who was converted by a light and voice from Heaven: but the Ordinances are the most usual way and means of Conversion and Salvation, without the use of which, we cannot, upon good ground, expect that any benefit of Redemption should be communicated to us.","segments":[{"text":"The Ordinances are called the ordinary means whereby Christ communicateth to us the benefits of Redemption, because the Lord hath not wholly limited and bound up himself unto his Ordinances; for he can in an extraordinary way bring some out of a state of Nature, into a state of Grace; as Paul who was converted by a light and voice from Heaven: but the Ordinances are the most usual way and means of Conversion and Salvation, without the use of which, we cannot, upon good ground, expect that any benefit of Redemption should be communicated to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the chief Ordinances of the Lords appointment?","answer":"The chief Ordinances of the Lords appointment, are the Word, Sacraments, and Prayer. And they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.","segments":[{"text":"The chief Ordinances of the Lords appointment, are the Word, Sacraments, and Prayer. And they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.","proofs":["Acts 2:42"],"refs":[{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null}],"items":[]},{"question":"To whom are the Ordinances made effectual for Salvation?","answer":"The Ordinances are made effectual for Salvation to the Elect only. And they continuing with one accord in the Temple and breaking Bread, praising God. And the Lord added to the Church daily such as should be saved.","segments":[{"text":"The Ordinances are made effectual for Salvation to the Elect only. And they continuing with one accord in the Temple and breaking Bread, praising God. And the Lord added to the Church daily such as should be saved.","proofs":["Acts 2:46–47"],"refs":[{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null}],"items":[]}]}],"text":null},{"number":89,"title":"How is the word made effectual to Salvation?","part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"How is the word made effectual to Salvation?","answer":"The Spirit of God maketh Reading, but especially the Preaching of the Word, an effectual means of convincing and converting Sinners, and of building them up in holiness and comfort through Faith unto Salvation.","segments":[{"text":"The Spirit of God maketh Reading, but especially the Preaching of the Word, an effectual means of convincing and converting Sinners, and of building them up in holiness and comfort through Faith unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Ordinance or appointment of the Lord in reference unto the word, that it may be effectual unto Salvation?","answer":"The Ordinance or appointment of the Lord in reference unto the Word, that it may be effectual unto Salvation, is 1. That we read the Word, He shall Read therein all the days of his life, that he may learn to fear the Lord his God to keep all the words of this Law, and these Statutes to do them. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me. 2. That we hear the Word Preached. Incline thine ear and come unto me, hear and thy soul shall live? It pleased God by the foolishness of Preaching to save them that beleive.","segments":[{"text":"The Ordinance or appointment of the Lord in reference unto the Word, that it may be effectual unto Salvation, is 1. That we read the Word, He shall Read therein all the days of his life, that he may learn to fear the Lord his God to keep all the words of this Law, and these Statutes to do them.","proofs":["Deuteronomy 17:19"],"refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]}],"note":null},{"text":"Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me.","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"2. That we hear the Word Preached. Incline thine ear and come unto me, hear and thy soul shall live?","proofs":["Isaiah 55:3"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null},{"text":"It pleased God by the foolishness of Preaching to save them that beleive.","proofs":["1 Corinthians 1:21"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null}],"items":[]},{"question":"How is the Word made effectual unto Salvation?","answer":"The Word is made effectual unto Salvation. First, In reference to sinners and ungodly, as the Word is a means, 1. To convince them of sin, and to affect them with remorse for it. But if all Prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus the secrets of his heart are made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth. For the Word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the dividing of the soul and of the spirit, and of the joynts and of the marrow, and is a discerner of the thoughts and intents of the heart. Now when they heard this they were pricked in their hearts. 2. To convert them from sin, and joyn them unto Christ and his People. The Law of the Lord is perfect, converting the Soul. Then they that gladly received his word were Baptised, & the same day there were added unto them about three thousand souls. Howbeit many of them which heard the Word believed, and the number of the men was about five thousand. Secondly, In reference unto those that are converted the Word is effectual for Salvation as it is a means of building them up in holiness and comfort unto Salvation And now Brethren I commend you to God, and to the word of his Grace, which is able to build you up, and to give you an inheritance among those that are sanctified. And he gave some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ; Till we all come in the unity of the Faith, and the knowledge of the Son of God unto a perfect man, unto the measure of the statute of the fulness of Christ.","segments":[{"text":"The Word is made effectual unto Salvation. First, In reference to sinners and ungodly, as the Word is a means, 1. To convince them of sin, and to affect them with remorse for it. But if all Prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus the secrets of his heart are made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth.","proofs":["1 Corinthians 14:24–25"],"refs":[{"printed":"1 Corinthians 14:24–25","osis":["1Cor.14.24-1Cor.14.25"]}],"note":null},{"text":"For the Word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the dividing of the soul and of the spirit, and of the joynts and of the marrow, and is a discerner of the thoughts and intents of the heart.","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null},{"text":"Now when they heard this they were pricked in their hearts.","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null},{"text":"2. To convert them from sin, and joyn them unto Christ and his People. The Law of the Lord is perfect, converting the Soul.","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null},{"text":"Then they that gladly received his word were Baptised, & the same day there were added unto them about three thousand souls.","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null},{"text":"Howbeit many of them which heard the Word believed, and the number of the men was about five thousand.","proofs":["Acts 4:4"],"refs":[{"printed":"Acts 4:4","osis":["Acts.4.4"]}],"note":null},{"text":"Secondly, In reference unto those that are converted the Word is effectual for Salvation as it is a means of building them up in holiness and comfort unto Salvation And now Brethren I commend you to God, and to the word of his Grace, which is able to build you up, and to give you an inheritance among those that are sanctified.","proofs":["Acts 20:32"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null},{"text":"And he gave some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ; Till we all come in the unity of the Faith, and the knowledge of the Son of God unto a perfect man, unto the measure of the statute of the fulness of Christ.","proofs":["Ephesians 4:11–13"],"refs":[{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]}],"note":null}],"items":[]},{"question":"How doth the Word build up the Saints in Holiness?","answer":"The Word doth build up the Saints in holiness, as it is a means to work them into a greater conformity unto the image of God, and to cause an increase of every grace in them. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. As new born Babes desire the sincere milk of the Word that ye may grow thereby. 2. As it doth reprove, correct, instruct in righteousness, and thereby perfect them more and more and fit them for good works, All Scripture is given by Inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, throughly furnished unto every good work. 3. As it is a means of pulling down strong holds in the soul, and more and more subjugating and subduing all thoughts and affections unto the obedience of Christ. For the weapons of our warfare are not carnal but mighty through God, to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ. 4. As it is a means to strengthen the Saints against the temptations of the Devil, and the corruptions of their own hearts. Take to you the whole Armour of God that ye may be able to stand in the evil day. Take the Sword of the spirit which is the Word of God. Get thee hence Sathan, for it is written, Thou shalt worship the Lord thy God, &c. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word. 5. As it is a means to establish the Saints in the truths and ways of God, and to strengthen them against errour and seduction. Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ, &c. That we be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive.","segments":[{"text":"The Word doth build up the Saints in holiness, as it is a means to work them into a greater conformity unto the image of God, and to cause an increase of every grace in them. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory.","proofs":["2 Corinthians 3:18"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]}],"note":null},{"text":"As new born Babes desire the sincere milk of the Word that ye may grow thereby.","proofs":["1 Peter 2:2"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"note":null},{"text":"2. As it doth reprove, correct, instruct in righteousness, and thereby perfect them more and more and fit them for good works, All Scripture is given by Inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, throughly furnished unto every good work.","proofs":["2 Timothy 3:16–17"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]}],"note":null},{"text":"3. As it is a means of pulling down strong holds in the soul, and more and more subjugating and subduing all thoughts and affections unto the obedience of Christ. For the weapons of our warfare are not carnal but mighty through God, to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ.","proofs":["2 Corinthians 10:4–5"],"refs":[{"printed":"2 Corinthians 10:4–5","osis":["2Cor.10.4-2Cor.10.5"]}],"note":null},{"text":"4. As it is a means to strengthen the Saints against the temptations of the Devil, and the corruptions of their own hearts. Take to you the whole Armour of God that ye may be able to stand in the evil day. Take the Sword of the spirit which is the Word of God.","proofs":["Ephesians 6:13, 17"],"refs":[{"printed":"Ephesians 6:13, 17","osis":["Eph.6.13","Eph.6.17"]}],"note":null},{"text":"Get thee hence Sathan, for it is written, Thou shalt worship the Lord thy God, &c.","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null},{"text":"Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word.","proofs":["Psalm 119:9"],"refs":[{"printed":"Psalm 119:9","osis":["Ps.119.9"]}],"note":null},{"text":"5. As it is a means to establish the Saints in the truths and ways of God, and to strengthen them against errour and seduction. Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ, &c.","proofs":["Romans 16:25"],"refs":[{"printed":"Romans 16:25","osis":["Rom.16.25"]}],"note":null},{"text":"That we be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive.","proofs":["Ephesians 4:14"],"refs":[{"printed":"Ephesians 4:14","osis":["Eph.4.14"]}],"note":null}],"items":[]},{"question":"How doth the Word build up the Saints in comfort?","answer":"The Word doth build up the Saints in comfort; 1. As it doth reveal and hold forth the chiefest grounds of comfort, such as the promises of pardon, and eternal life. Comfort ye, comfort ye my people, saith your God; speak comfortably unto Jerusalem, and cry unto her that her warfare is accomplished that her sins are pardoned. This is the promise that he hath promised, even eternal life. 2. As it is the means of conveying to the soul the most sweet and unutterable joy of the Holy Ghost. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.","segments":[{"text":"The Word doth build up the Saints in comfort; 1. As it doth reveal and hold forth the chiefest grounds of comfort, such as the promises of pardon, and eternal life. Comfort ye, comfort ye my people, saith your God; speak comfortably unto Jerusalem, and cry unto her that her warfare is accomplished that her sins are pardoned.","proofs":["Isaiah 40:1–2"],"refs":[{"printed":"Isaiah 40:1–2","osis":["Isa.40.1-Isa.40.2"]}],"note":null},{"text":"This is the promise that he hath promised, even eternal life.","proofs":["1 John 2:25"],"refs":[{"printed":"1 John 2:25","osis":["1John.2.25"]}],"note":null},{"text":"2. As it is the means of conveying to the soul the most sweet and unutterable joy of the Holy Ghost. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.","proofs":["1 Thessalonians 1:6"],"refs":[{"printed":"1 Thessalonians 1:6","osis":["1Thess.1.6"]}],"note":null}],"items":[]},{"question":"Is the Word effectual unto Salvation by any vertue or power in it self?","answer":"The Word is not effectual unto Salvation by any vertue or power in it self, but by the operation of the spirit of God, in and by the Word. Who hath also made us able Ministers of the New Testament, not of the letter but of the spirit; for the letter killeth but the spirit giveth life.","segments":[{"text":"The Word is not effectual unto Salvation by any vertue or power in it self, but by the operation of the spirit of God, in and by the Word. Who hath also made us able Ministers of the New Testament, not of the letter but of the spirit; for the letter killeth but the spirit giveth life.","proofs":["2 Corinthians 3:6"],"refs":[{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null}],"items":[]},{"question":"How doth the Word work effectually unto Salvation?","answer":"The Word doth work effectually unto Salvation through Faith. Ye received it not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. For I am not ashamed of the Gospel of Christ, for it is the power of God unto Salvation, to every one that believeth.","segments":[{"text":"The Word doth work effectually unto Salvation through Faith. Ye received it not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe.","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"For I am not ashamed of the Gospel of Christ, for it is the power of God unto Salvation, to every one that believeth.","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null}],"items":[]}]}],"text":null},{"number":90,"title":"How is the Word to be read and heard, that it may be effectual unto Salvation?","part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word to be read and heard, that it may be effectual unto Salvation?","answer":"That the Word may become effectual unto Salvation, we must attend thereunto with diligence, Preparation and Prayer, receive it with Faith and Love, lay it up in our Hearts, and practise it in our Lives.","segments":[{"text":"That the Word may become effectual unto Salvation, we must attend thereunto with diligence, Preparation and Prayer, receive it with Faith and Love, lay it up in our Hearts, and practise it in our Lives.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is required before the hearing of the Word, that it may be effectual unto Salvation?","answer":"Before the hearing of the Word that it may become effectual to Salvation, two things are required; 1. Preparation. 2. Prayer.","segments":[{"text":"Before the hearing of the Word that it may become effectual to Salvation, two things are required; 1. Preparation. 2. Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Preparation that is required before the hearing of the Word?","answer":"The preparation which is required before hearing of the Word, is; 1. That we consider the Majesty of God, in whose presence we are to appear, and whose Word we are to hear. We are all here present before God, to hear all things that are commanded thee of God. 2. That we examine our selves, to find out, and lay aside, whatever may hinder the saving operation of the Word of God upon us. I will wash my hands in innocency, so will I compass thine Altar, O Lord. Wherefore lay apart all superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls. Wherefore laying aside all malice, and all guile, and hypocrisies, and envyings, and evil speakings: as new born babes desire the sincere milk of the Word, that ye may grow thereby.","segments":[{"text":"The preparation which is required before hearing of the Word, is; 1. That we consider the Majesty of God, in whose presence we are to appear, and whose Word we are to hear. We are all here present before God, to hear all things that are commanded thee of God.","proofs":["Acts 10:33"],"refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null},{"text":"2. That we examine our selves, to find out, and lay aside, whatever may hinder the saving operation of the Word of God upon us. I will wash my hands in innocency, so will I compass thine Altar, O Lord.","proofs":["Psalm 26:6"],"refs":[{"printed":"Psalm 26:6","osis":["Ps.26.6"]}],"note":null},{"text":"Wherefore lay apart all superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls.","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null},{"text":"Wherefore laying aside all malice, and all guile, and hypocrisies, and envyings, and evil speakings: as new born babes desire the sincere milk of the Word, that ye may grow thereby.","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":null}],"items":[]},{"question":"What is that Prayer which is required before hearing the Word?","answer":"The Prayer which is required before hearing the Word, is Prayer in secret and in our Families for Gods assistance of his Ministers in Preaching the Word to us and for his blessing the Word and making it effectual to us by his spirit in our hearing of it. Pray for us that the Word of the Lord may have free course & be glorified.","segments":[{"text":"The Prayer which is required before hearing the Word, is Prayer in secret and in our Families for Gods assistance of his Ministers in Preaching the Word to us and for his blessing the Word and making it effectual to us by his spirit in our hearing of it. Pray for us that the Word of the Lord may have free course & be glorified.","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null}],"items":[]},{"question":"What is required in Reading and Hearing the Word, to make it effectual unto Salvation?","answer":"In Reading and Hearing the Word that it may become effectual unto Salvation, three things are required; 1. Attention. 2. Faith. 3. Love.","segments":[{"text":"In Reading and Hearing the Word that it may become effectual unto Salvation, three things are required; 1. Attention. 2. Faith. 3. Love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Attention which is required in Reading and Hearing the Word?","answer":"The Attention which is required in Reading and Hearing the Word, is a diligent inclining the ear, and bending the mind, that we may understand what we Read and Hear. My Son, if thou wilt receive my Word, and hide my Commandments with thee; So that thou incline thine ear unto Wisdom; and apply thy heart unto understanding: Then shalt thou understand the fear of the Lord, and find the knowledge of God.","segments":[{"text":"The Attention which is required in Reading and Hearing the Word, is a diligent inclining the ear, and bending the mind, that we may understand what we Read and Hear. My Son, if thou wilt receive my Word, and hide my Commandments with thee; So that thou incline thine ear unto Wisdom; and apply thy heart unto understanding: Then shalt thou understand the fear of the Lord, and find the knowledge of God.","proofs":["Proverbs 2:1–2, 5"],"refs":[{"printed":"Proverbs 2:1–2, 5","osis":["Prov.2.1-Prov.2.2","Prov.2.5"]}],"note":null}],"items":[]},{"question":"What is that Faith which is required in Reading and Hearing the Word?","answer":"The Faith which is required in Reading and Hearing of the Word, doth imply; 1. In general, a believing assent unto the Divine Authority of the whole Scripture, that it is indeed the Word of God, and however it were Penned by divers Holy Men in divers Ages, that yet the whole was Indighted, and they writ nothing but as they were inspired by the Holy Ghost. We thank God, because when ye received the Word of God which ye received of us, ye received it not as the Word of men, but (as it is in truth) the Word of God. All Scripture is given by Inspiration of God. For the Prophecy came not in old time by the will of man, but Holy Men of God spake as they were moved by the Holy Ghost. 2. The Faith required in Reading and Hearing the Word, doth imply in particular; 1. A believing assent unto the truth and excellency of all Scripture History as that which most certainly was; especially the History of our Lord Jesus Christ in his Birth, Life, Death, and Resurrection and Ascention. 2. A believing assent unto the truth and excellency of all Scripture Prophecy, as that (so far as it is not yet fulfilled) which most certainly will be; especially the Prophecy concerning the consummation of all things and the general Judgment of the World by Jesus Christ at the last day. 3. A believing assent unto the truth and excellency of all Scripture Doctrine as that which is most high and most worthy of the Understanding; especially the Doctrine of the Trinity and Christs Incarnation and the way of Mans Redemption. 4. A believing assent unto the truth and righteousness of all Scripture-threatnings whether in the Law or Gospel, and that in the most severe executions of them. 5. A believing assent unto the holiness, righteousness and goodness of all Scripture-precepts; as also to the perfection of the Scripture rule for all things which concern our practice. 6. A fiducial application of all Scripture promises, so far as they have a general reference unto all believers as most firm, true, precious, and such as contain in them whatever is really for our good and happiness both in this and in the other world.","segments":[{"text":"The Faith which is required in Reading and Hearing of the Word, doth imply; 1. In general, a believing assent unto the Divine Authority of the whole Scripture, that it is indeed the Word of God, and however it were Penned by divers Holy Men in divers Ages, that yet the whole was Indighted, and they writ nothing but as they were inspired by the Holy Ghost. We thank God, because when ye received the Word of God which ye received of us, ye received it not as the Word of men, but (as it is in truth) the Word of God.","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"All Scripture is given by Inspiration of God.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null},{"text":"For the Prophecy came not in old time by the will of man, but Holy Men of God spake as they were moved by the Holy Ghost.","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null},{"text":"2. The Faith required in Reading and Hearing the Word, doth imply in particular; 1. A believing assent unto the truth and excellency of all Scripture History as that which most certainly was; especially the History of our Lord Jesus Christ in his Birth, Life, Death, and Resurrection and Ascention. 2. A believing assent unto the truth and excellency of all Scripture Prophecy, as that (so far as it is not yet fulfilled) which most certainly will be; especially the Prophecy concerning the consummation of all things and the general Judgment of the World by Jesus Christ at the last day. 3. A believing assent unto the truth and excellency of all Scripture Doctrine as that which is most high and most worthy of the Understanding; especially the Doctrine of the Trinity and Christs Incarnation and the way of Mans Redemption. 4. A believing assent unto the truth and righteousness of all Scripture-threatnings whether in the Law or Gospel, and that in the most severe executions of them. 5. A believing assent unto the holiness, righteousness and goodness of all Scripture-precepts; as also to the perfection of the Scripture rule for all things which concern our practice. 6. A fiducial application of all Scripture promises, so far as they have a general reference unto all believers as most firm, true, precious, and such as contain in them whatever is really for our good and happiness both in this and in the other world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Love which is required in Reading and Hearing the Word of God?","answer":"The Love which is required in Reading and Hearing the Word of God, is Love of the Word because it is the Word of God, Consider how I love thy precepts, My soul hath kept thy Testimonies, and I love them exceedingly.","segments":[{"text":"The Love which is required in Reading and Hearing the Word of God, is Love of the Word because it is the Word of God, Consider how I love thy precepts, My soul hath kept thy Testimonies, and I love them exceedingly.","proofs":["Psalm 119:159, 167"],"refs":[{"printed":"Psalm 119:159, 167","osis":["Ps.119.159","Ps.119.167"]}],"note":null}],"items":[]},{"question":"Wherein should our Love to the Word of God shew it self?","answer":"Our Love to the Word of God should shew it self. 1. In our high prizing of the Word of God above things which are most necessary and precious in the World, I have esteemed the words of his mouth more than my necessary food, The Law of thy mouth is better to me than thousands of gold and silver. 2. In our earnest desires after the Word, My soul breaketh for the longing it hath unto thy judgments at all times. I opened my mouth and panted, for I longed for thy Commandments. 3. In our delighting our selves in the Word, Thy Testimonies are my delight and my Counsellors. Thy Testimonies have I taken as an heritage for ever, for they are the rejoycing of my heart. I rejoyce at thy Word as one that findeth great spoil.","segments":[{"text":"Our Love to the Word of God should shew it self. 1. In our high prizing of the Word of God above things which are most necessary and precious in the World, I have esteemed the words of his mouth more than my necessary food,","proofs":["Job 23:12"],"refs":[{"printed":"Job 23:12","osis":["Job.23.12"]}],"note":null},{"text":"The Law of thy mouth is better to me than thousands of gold and silver.","proofs":["Psalm 119:72"],"refs":[{"printed":"Psalm 119:72","osis":["Ps.119.72"]}],"note":null},{"text":"2. In our earnest desires after the Word, My soul breaketh for the longing it hath unto thy judgments at all times. I opened my mouth and panted, for I longed for thy Commandments.","proofs":["Psalm 119:20, 131"],"refs":[{"printed":"Psalm 119:20, 131","osis":["Ps.119.20","Ps.119.131"]}],"note":null},{"text":"3. In our delighting our selves in the Word, Thy Testimonies are my delight and my Counsellors. Thy Testimonies have I taken as an heritage for ever, for they are the rejoycing of my heart. I rejoyce at thy Word as one that findeth great spoil.","proofs":["Psalm 119:24, 111, 162"],"refs":[{"printed":"Psalm 119:24, 111, 162","osis":["Ps.119.24","Ps.119.111","Ps.119.162"]}],"note":null}],"items":[]},{"question":"What is required after the reading and hearing the Word that it may become effectual unto Salvation?","answer":"There is required after the reading and hearing of the Word that it may become effectual unto Salvation. 1. That we lay it up in our hearts and memories store-houses of this heavenly treasure, Thy Word have I hid in my heart, that I might not sin against thee. 2. That we practise it in our lives, being ready to obey and do whatever we read or hear out of the Word to be our duty, Be ye doers of the Word and not hearers only, deceiving your own selves; whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.","segments":[{"text":"There is required after the reading and hearing of the Word that it may become effectual unto Salvation. 1. That we lay it up in our hearts and memories store-houses of this heavenly treasure, Thy Word have I hid in my heart, that I might not sin against thee.","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null},{"text":"2. That we practise it in our lives, being ready to obey and do whatever we read or hear out of the Word to be our duty, Be ye doers of the Word and not hearers only, deceiving your own selves; whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.","proofs":["James 1:22, 25"],"refs":[{"printed":"James 1:22, 25","osis":["Jas.1.22","Jas.1.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":91,"title":"How do the Sacraments become effectual means of Salvation?","part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"How do the Sacraments become effectual means of Salvation?","answer":"The Sacrament becomes effectual means of Salvation, not from any vertue in them or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them.","segments":[{"text":"The Sacrament becomes effectual means of Salvation, not from any vertue in them or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How Negatively are the Sacraments not effectual means of Salvation?","answer":"The Sacraments Negatively. 1. Are not effectual means of Salvation by any vertue in themselves to confer grace and Salvation upon all the receivers, and by the work done, or bare receiving of them; for many may and do partake of the Sacraments who are without true grace, and have no share in the Salvation of the Gospel, And Simon himself was Baptized. But Peter said unto him; Thy money perish with thee; thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness and in the bond of iniquity, Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. 2. The Sacraments are not effectual means of Salvation through the intention of, or by any vertue in him that doth administer them, there being no power in the most holy Ministers themselves to give grace and to bring salvation unto any by their administration of the Sacraments or any other Ordinance, So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the encrease.","segments":[{"text":"The Sacraments Negatively. 1. Are not effectual means of Salvation by any vertue in themselves to confer grace and Salvation upon all the receivers, and by the work done, or bare receiving of them; for many may and do partake of the Sacraments who are without true grace, and have no share in the Salvation of the Gospel, And Simon himself was Baptized. But Peter said unto him; Thy money perish with thee; thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness and in the bond of iniquity,","proofs":["Acts 8:13, 20–21, 23"],"refs":[{"printed":"Acts 8:13, 20–21, 23","osis":["Acts.8.13","Acts.8.20-Acts.8.21","Acts.8.23"]}],"note":null},{"text":"Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"2. The Sacraments are not effectual means of Salvation through the intention of, or by any vertue in him that doth administer them, there being no power in the most holy Ministers themselves to give grace and to bring salvation unto any by their administration of the Sacraments or any other Ordinance, So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the encrease.","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null}],"items":[]},{"question":"How Positively are the Sacraments effectual means of Salvation?","answer":"The Sacraments Positively are effectual means of Salvation. 1. By the Blessing and presence of Christ which doth accompany the Sacraments and other Ordinances of his own Institution, When two or three are gathered together in my name, there am I in the midst of them, Teaching them to observe all things whatsoever I have commanded you; and lo I am with you alway unto the end of the world. 2. By the working of the Spirit (the effect and evidence of Christ blessing and presence) whereby Christ doth put life, and vertue and efficacy into his Sacraments and Ordinances, without which they would be wholly dead, and altogether ineffectual, For by one spirit we are all baptized into one body whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.","segments":[{"text":"The Sacraments Positively are effectual means of Salvation. 1. By the Blessing and presence of Christ which doth accompany the Sacraments and other Ordinances of his own Institution, When two or three are gathered together in my name, there am I in the midst of them,","proofs":["Matthew 18:20"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]}],"note":null},{"text":"Teaching them to observe all things whatsoever I have commanded you; and lo I am with you alway unto the end of the world.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"2. By the working of the Spirit (the effect and evidence of Christ blessing and presence) whereby Christ doth put life, and vertue and efficacy into his Sacraments and Ordinances, without which they would be wholly dead, and altogether ineffectual, For by one spirit we are all baptized into one body whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]},{"question":"In whom doth the Spirit by the Sacraments work effectually unto Salvation?","answer":"The Spirit by the Sacraments doth not work effectually unto the salvation of all that receive them, but of all that by Faith receive them.","segments":[{"text":"The Spirit by the Sacraments doth not work effectually unto the salvation of all that receive them, but of all that by Faith receive them.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":92,"title":"What is a Sacrament?","part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is a Sacrament?","answer":"A Sacrament is an Holy Ordinance, Instituted by Christ, wherein by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applyed unto Believers.","segments":[{"text":"A Sacrament is an Holy Ordinance, Instituted by Christ, wherein by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applyed unto Believers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the proper signification of the word Sacrament?","answer":"The proper signification of the word Sacrament as it was of old used, is a Military Oath, whereby the General did oblige himself to be faithful unto his Soldiers, and the Soldiers did engage themselves to be faithful unto their General.","segments":[{"text":"The proper signification of the word Sacrament as it was of old used, is a Military Oath, whereby the General did oblige himself to be faithful unto his Soldiers, and the Soldiers did engage themselves to be faithful unto their General.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are any of Christs Ordinances called Sacraments, when we do not find the word Sacrament used in any place of the Holy Scripture?","answer":"Although the Word Sacrament be not used in the Scripture any more than the word Trinity, yet because the things signified by the Sacrament, and Trinity, and other words, are in the Scriptures, therefore we may lawfully make use of such words.","segments":[{"text":"Although the Word Sacrament be not used in the Scripture any more than the word Trinity, yet because the things signified by the Sacrament, and Trinity, and other words, are in the Scriptures, therefore we may lawfully make use of such words.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the thing signified by the word Sacrament?","answer":"The thing signified by the word Sacrament is a Seal of the Covenant of Grace, whereby as the Lord doth oblige himself to fulfil the promise of the Covenant unto us; so by our receiving of this Seal, we oblige our selves to be the Lords, and to be true and faithful unto him.","segments":[{"text":"The thing signified by the word Sacrament is a Seal of the Covenant of Grace, whereby as the Lord doth oblige himself to fulfil the promise of the Covenant unto us; so by our receiving of this Seal, we oblige our selves to be the Lords, and to be true and faithful unto him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose Ordinance is the Sacrament which we are to make use of?","answer":"The Sacrament which we are to make use of, is an Ordinance, not of mans institution and appointment, but an holy Ordinance of Christs institution and appointment, who being the only King of the Church hath alone authority to appoint holy Ordinances and Sacraments.","segments":[{"text":"The Sacrament which we are to make use of, is an Ordinance, not of mans institution and appointment, but an holy Ordinance of Christs institution and appointment, who being the only King of the Church hath alone authority to appoint holy Ordinances and Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many parts are there in a Sacrament?","answer":"There are two parts in a Sacrament. 1. The outward sensible signs. 2. The things signified by the signs.","segments":[{"text":"There are two parts in a Sacrament. 1. The outward sensible signs. 2. The things signified by the signs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do the sensible signs and the things signified in a Sacrament differ?","answer":"The sensible signes and the things signified in a Sacrament do differ as the sensible signes are an object of the understanding and faith, being represented by the outward signes.","segments":[{"text":"The sensible signes and the things signified in a Sacrament do differ as the sensible signes are an object of the understanding and faith, being represented by the outward signes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of signes are the sensible signes of a Sacrament?","answer":"1. The sensible signs in a Sacrament are not natural signes as the dawn of the morning is a sign of the approaching day, or as smoak is a sign of fire; but they are arbitrary signes, and by the appointment, not of men, but of Jesus Christ. 2. They are not bare signifying or representing signes, but withal, exhibiting, conveying and applying signes; as a seal unto a bond, or last will and testament doth both signifie the will of him whose bond or last will and testament it is, and doth also exhibit and convey, confirm and apply a right unto the things promised and engaged therein: when the Minister doth give forth the signes or outward elements in the sacramental action, the Lord doth give forth and convey the things signified unto the worthy receivers.","segments":[{"text":"1. The sensible signs in a Sacrament are not natural signes as the dawn of the morning is a sign of the approaching day, or as smoak is a sign of fire; but they are arbitrary signes, and by the appointment, not of men, but of Jesus Christ. 2. They are not bare signifying or representing signes, but withal, exhibiting, conveying and applying signes; as a seal unto a bond, or last will and testament doth both signifie the will of him whose bond or last will and testament it is, and doth also exhibit and convey, confirm and apply a right unto the things promised and engaged therein: when the Minister doth give forth the signes or outward elements in the sacramental action, the Lord doth give forth and convey the things signified unto the worthy receivers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the things signified by the outward sensible signes in a Sacrament?","answer":"The things signified by the outward sensible signs in a Sacrament are Christ and the benefits of the New Covenant.","segments":[{"text":"The things signified by the outward sensible signs in a Sacrament are Christ and the benefits of the New Covenant.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the use of a Sacrament in reference unto Christ and the benefits of the New Covenant?","answer":"The use of a Sacrament in reference unto Christ and the benefits of the New Covenant is; 1. To represent Christ and the benefits of the New Covenant, This is my Covenant which ye shall keep between me and you, and your seed after you, every man-child among you shall be Circumcised. 2. To seal and apply Christ and the benefits of the New Covenant, And he received the sign of Circumcision, a seal of the righteousness of Faith which he had being uncircumcised.","segments":[{"text":"The use of a Sacrament in reference unto Christ and the benefits of the New Covenant is; 1. To represent Christ and the benefits of the New Covenant, This is my Covenant which ye shall keep between me and you, and your seed after you, every man-child among you shall be Circumcised.","proofs":["Genesis 17:10"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":null},{"text":"2. To seal and apply Christ and the benefits of the New Covenant, And he received the sign of Circumcision, a seal of the righteousness of Faith which he had being uncircumcised.","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null}],"items":[]},{"question":"To whom doth a Sacrament represent, seal and apply Christ and the benefits of the New Covenant?","answer":"A Sacrament doth represent, seal and apply Christ and the benefits of the New Covenant, not unto all that partake thereof, but unto believers only; Faith being the eye of the soul to discern the things represented, and the hand of the soul to receive the things sealed and exhibited in the Sacrament.","segments":[{"text":"A Sacrament doth represent, seal and apply Christ and the benefits of the New Covenant, not unto all that partake thereof, but unto believers only; Faith being the eye of the soul to discern the things represented, and the hand of the soul to receive the things sealed and exhibited in the Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":93,"title":"Which are the Sacraments of the New Testament?","part":null,"questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"Which are the Sacraments of the New Testament?","answer":"The Sacraments of the New Testament, are Baptism and the Lords Supper.","segments":[{"text":"The Sacraments of the New Testament, are Baptism and the Lords Supper.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Were there ever any other Sacraments used in the Church besides those of the New Testament?","answer":"Formerly under the Old Testament there were other Sacraments of use amongst the Jews, and not these of the New Testament.","segments":[{"text":"Formerly under the Old Testament there were other Sacraments of use amongst the Jews, and not these of the New Testament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What were the ordinary Sacraments of common use among the Jews under the Old Testament?","answer":"The ordinary Sacraments of common use amongst the Jews under the Old Testament, were Circumcision and the Passover; which since, the coming of Christ, are abrogated & abolished, & are no more to be used in the Church under the Gospel.","segments":[{"text":"The ordinary Sacraments of common use amongst the Jews under the Old Testament, were Circumcision and the Passover; which since, the coming of Christ, are abrogated & abolished, & are no more to be used in the Church under the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Sacraments then of the New Testament which are to be used in the Church under the Gospel?","answer":"The only Sacraments of the New Testament which are to be used in the Church under the Gospel, are Baptisme and the Lords Supper; Baptisme, which is to be received but once, instead of Circumcision for Initiation; and the Lords Supper, which is to be received often, instead of the Passover for Nutrition.","segments":[{"text":"The only Sacraments of the New Testament which are to be used in the Church under the Gospel, are Baptisme and the Lords Supper; Baptisme, which is to be received but once, instead of Circumcision for Initiation; and the Lords Supper, which is to be received often, instead of the Passover for Nutrition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Doctrine of the Papists concerning the number of the Sacraments of the New Testament?","answer":"The Doctrine of the Papists concerning the number of the Sacraments, is, that there are seven Sacraments under the New Testament; unto Baptisme and the Lords Supper, they add Confirmation, Penance, Ordination, Marriage and extreme Unction: which, though some of them are to be used, namely, Marriage, and Ordination, yet none of them in their Superstitious way; none of them have the stamp of Divine Institution to be used as Sacraments. None of them are Seals of the Covenant of Grace, and therefore they are no Sacraments, but Popish additions, whereby they would seem to make amends for their taking away the Second Commandment out of the Decalogue, as contrary to their Image-Worship; whereas both such as add, and such as take away from Gods Laws and Institutions are under a severer Curse than any of the Anathema’s and Curses of the Popish Councils. If any man add to these things, God shall add unto him the Plagues that are written in this Book: and if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the book of life.","segments":[{"text":"The Doctrine of the Papists concerning the number of the Sacraments, is, that there are seven Sacraments under the New Testament; unto Baptisme and the Lords Supper, they add Confirmation, Penance, Ordination, Marriage and extreme Unction: which, though some of them are to be used, namely, Marriage, and Ordination, yet none of them in their Superstitious way; none of them have the stamp of Divine Institution to be used as Sacraments. None of them are Seals of the Covenant of Grace, and therefore they are no Sacraments, but Popish additions, whereby they would seem to make amends for their taking away the Second Commandment out of the Decalogue, as contrary to their Image-Worship; whereas both such as add, and such as take away from Gods Laws and Institutions are under a severer Curse than any of the Anathema’s and Curses of the Popish Councils. If any man add to these things, God shall add unto him the Plagues that are written in this Book: and if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the book of life.","proofs":["Revelation 22:18"],"refs":[{"printed":"Revelation 22:18","osis":["Rev.22.18"]}],"note":null}],"items":[]}]}],"text":null},{"number":94,"title":"What is Baptisme?","part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What is Baptisme?","answer":"Baptisme is a Sacrament wherein the washing with water in the name of the Father and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagements to be the Lords.","segments":[{"text":"Baptisme is a Sacrament wherein the washing with water in the name of the Father and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagements to be the Lords.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the outward sign or element in Baptism?","answer":"The outward sign or Element in Baptisme is Water, and that pure Water; so that the addition hereunto of Oyl, Salt, and Spittle, by the Papists in Baptisme, is an abominable profanation of the Ordinance. Can any man forbid water that these should not be Baptised? Our bodies washed with pure water.","segments":[{"text":"The outward sign or Element in Baptisme is Water, and that pure Water; so that the addition hereunto of Oyl, Salt, and Spittle, by the Papists in Baptisme, is an abominable profanation of the Ordinance. Can any man forbid water that these should not be Baptised?","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"Our bodies washed with pure water.","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null}],"items":[]},{"question":"What is the thing signified by Water in Baptism?","answer":"The thing signified by Water in Baptisme is the bloud of our Lord Jesus","segments":[{"text":"The thing signified by Water in Baptisme is the bloud of our Lord Jesus","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the outward action in Baptism?","answer":"The outward action in Baptism is washing of the body with Water, which is all that the word Baptizing doth signifie, and which may be fitly done by pouring water upon the face to represent Christs bloud poured out for us; or by sprinkling water upon the face to represent the blood of sprinkling, with which the heart is sprinkled. Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.","segments":[{"text":"The outward action in Baptism is washing of the body with Water, which is all that the word Baptizing doth signifie, and which may be fitly done by pouring water upon the face to represent Christs bloud poured out for us; or by sprinkling water upon the face to represent the blood of sprinkling, with which the heart is sprinkled. Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null}],"items":[]},{"question":"Is it not necessary to dip or plung the body into the water in Baptism, when the Scripture telleth us of several that went down into the water when they were baptized; and we are to be buried with Christ in baptism, and therefore plung’d and covered with Water in Baptism as Christ was covered with earth in the grave?","answer":"It is not necessary that the body should be dip’d or plung’d all over in Baptism, for 1. When we read of some that went down into the water when they were Baptised, we do not read that they were dip’d or plung’d over head and ears, they might be baptised by pouring or sprinkling the water upon their faces: yea in some places which the Scripture telleth us persons were Baptized. Travellers tell us they are but ankle deep, in which it was impossible they could be plung’d all over; and Aenon, where it is said there was much water, the original words do not signifie deep waters but many streams which are known to be shallow and not fit to plunge the body into. 2. Though some went down into the water when they were baptised, yet the Scripture doth not say that all did so, but most probably water was brought into the house when the Jaylor and all his houshold were baptised in the night, and not that he suffered the Apostles (then prisoners) to go forth, and that he with them should go out with all his houshold, and leave all the other prisoners alone, to seek some River to be baptised and plunged into. 3. The Burying with Christ by Baptism doth signifie the burying of sin in the soul by the baptism of the spirit, and not the burying of the body and covering it all over in the baptism of water. 4. There is a baptising or washing, as was said in pouring or sprinkling water on the body; and as our Saviour told Peter when he would have been washed all over by him, that the washing of the feet was sufficient: so the washing of the face is sufficient, especially for Infants, who in our colder Climates cannot be plung’d in a River without manifest hazard of their lives, which none can prove by Scripture to be necessary.","segments":[{"text":"It is not necessary that the body should be dip’d or plung’d all over in Baptism, for 1. When we read of some that went down into the water when they were Baptised, we do not read that they were dip’d or plung’d over head and ears, they might be baptised by pouring or sprinkling the water upon their faces: yea in some places which the Scripture telleth us persons were Baptized. Travellers tell us they are but ankle deep, in which it was impossible they could be plung’d all over; and Aenon, where it is said there was much water, the original words do not signifie deep waters but many streams which are known to be shallow and not fit to plunge the body into. 2. Though some went down into the water when they were baptised, yet the Scripture doth not say that all did so, but most probably water was brought into the house when the Jaylor and all his houshold were baptised in the night, and not that he suffered the Apostles (then prisoners) to go forth, and that he with them should go out with all his houshold, and leave all the other prisoners alone, to seek some River to be baptised and plunged into. 3. The Burying with Christ by Baptism doth signifie the burying of sin in the soul by the baptism of the spirit, and not the burying of the body and covering it all over in the baptism of water. 4. There is a baptising or washing, as was said in pouring or sprinkling water on the body; and as our Saviour told Peter when he would have been washed all over by him, that the washing of the feet was sufficient: so the washing of the face is sufficient, especially for Infants, who in our colder Climates cannot be plung’d in a River without manifest hazard of their lives, which none can prove by Scripture to be necessary.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the washing of the body with water represent and signifie?","answer":"The washing of the body with water in Baptism doth represent & signifie the washing of the soul from sin by the bloud of Jesus Christ, That loved us and washed us from our sins in his own bloud.","segments":[{"text":"The washing of the body with water in Baptism doth represent & signifie the washing of the soul from sin by the bloud of Jesus Christ, That loved us and washed us from our sins in his own bloud.","proofs":["Revelation 1:5"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]}],"note":null}],"items":[]},{"question":"In whose name are persons to be Baptised?","answer":"Persons are to be Baptised in the name of the Father, and of the Son, and of the Holy Ghost, Go therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.","segments":[{"text":"Persons are to be Baptised in the name of the Father, and of the Son, and of the Holy Ghost, Go therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[]},{"question":"What is to be understood by the Baptising in the name of the Father, and of the Son, and of the Holy Ghost?","answer":"By Baptising in the name of the Father, and of the Son, and of the Holy Ghost, is to be understood, not only a naming of the Father, Son and Holy Ghost, but a Baptising in the Authority, and into the Faith, Profession and Obedience of the Father, Son and Holy Ghost.","segments":[{"text":"By Baptising in the name of the Father, and of the Son, and of the Holy Ghost, is to be understood, not only a naming of the Father, Son and Holy Ghost, but a Baptising in the Authority, and into the Faith, Profession and Obedience of the Father, Son and Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified, sealed and engaged on Gods part by our being Baptised in his Name?","answer":"There is signified, and sealed, and engaged on Gods part by our being baptised in his Name. 1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new Covenant, Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death?","segments":[{"text":"There is signified, and sealed, and engaged on Gods part by our being baptised in his Name. 1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new Covenant, Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death?","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null}],"items":[]},{"question":"What is meant by our ingrafting into Christ?","answer":"By our ingrafting into Christ, is meant our being cut off from our old stock of nature and being joyned unto Jesus Christ, whereby we come to draw virtue from him as from our root, that we may grow up in him and bring forth fruit unto him, I am the Vine, ye are the Branches. Thou being a wild Olive Tree, wert grafted in amongst them, and with them partakest of the root and fatness of the Olive Tree.","segments":[{"text":"By our ingrafting into Christ, is meant our being cut off from our old stock of nature and being joyned unto Jesus Christ, whereby we come to draw virtue from him as from our root, that we may grow up in him and bring forth fruit unto him, I am the Vine, ye are the Branches.","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"Thou being a wild Olive Tree, wert grafted in amongst them, and with them partakest of the root and fatness of the Olive Tree.","proofs":["Romans 11:17"],"refs":[{"printed":"Romans 11:17","osis":["Rom.11.17"]}],"note":null}],"items":[]},{"question":"What are the benefits of the Covenant of grace which by Baptism we are made partakers of?","answer":"The Benefits of the Covenant of Grace which by Baptism we are made partakers of are: 1. Admission into the visible Church, Go teach all Nations baptizing them, &c. 2. Remission of sins by Christs blood, Be baptized every one of you in the name of Jesus Christ for the Remission of sins. 3. Regeneration and Sanctification by Christs Spirit, According to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost. 4. Adoption, together with our union unto Christ, For ye are the Children of God by faith in Jesus Christ; For as many of you as have been baptized into Christ, have put on Christ. 5. Resurrection to everlasting life, If the dead rise not at all, why are they baptized for the dead? We are buried with him by baptism into death, &c. If we planted together in the likeness of his death, we shall be also in the likeness of his resurrection.","segments":[{"text":"The Benefits of the Covenant of Grace which by Baptism we are made partakers of are: 1. Admission into the visible Church, Go teach all Nations baptizing them, &c.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"2. Remission of sins by Christs blood, Be baptized every one of you in the name of Jesus Christ for the Remission of sins.","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"3. Regeneration and Sanctification by Christs Spirit, According to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost.","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"4. Adoption, together with our union unto Christ, For ye are the Children of God by faith in Jesus Christ; For as many of you as have been baptized into Christ, have put on Christ.","proofs":["Galatians 3:26–27"],"refs":[{"printed":"Galatians 3:26–27","osis":["Gal.3.26-Gal.3.27"]}],"note":null},{"text":"5. Resurrection to everlasting life, If the dead rise not at all, why are they baptized for the dead?","proofs":["1 Corinthians 15:29"],"refs":[{"printed":"1 Corinthians 15:29","osis":["1Cor.15.29"]}],"note":null},{"text":"We are buried with him by baptism into death, &c. If we planted together in the likeness of his death, we shall be also in the likeness of his resurrection.","proofs":["Romans 6:4–5"],"refs":[{"printed":"Romans 6:4–5","osis":["Rom.6.4-Rom.6.5"]}],"note":null}],"items":[]},{"question":"What is sealed and engaged on our part by being baptized in the Name of the Father, Son and Holy Ghost?","answer":"By our being baptized in the Name of the Father, Son and Holy Ghost, is sealed and engaged on our part, that we will be the Lords, and that 1. wholly, Soul and Body, with all our powers, faculties, members, are to be employed by him as instruments of righteousness and new obedience; and 2. only the Lords, and therefore we engage to renounce the service of the Devil and the Flesh and World, and to fight under Christs Banner against these enemies of the Lord and of our Souls, We are buried with him by baptism into death, that as like Christ was raised from the dead by the Glory of the Father, even so we also should walk in newness of life. Reckon ye your selves to be dead indeed unto sin, but alive unto God. Let not sin therefore reign that you should obey it in the lusts thereof; neither yield your members as instruments of unrighteousness unto sin; but yield your selves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God.","segments":[{"text":"By our being baptized in the Name of the Father, Son and Holy Ghost, is sealed and engaged on our part, that we will be the Lords, and that 1. wholly, Soul and Body, with all our powers, faculties, members, are to be employed by him as instruments of righteousness and new obedience; and 2. only the Lords, and therefore we engage to renounce the service of the Devil and the Flesh and World, and to fight under Christs Banner against these enemies of the Lord and of our Souls, We are buried with him by baptism into death, that as like Christ was raised from the dead by the Glory of the Father, even so we also should walk in newness of life. Reckon ye your selves to be dead indeed unto sin, but alive unto God. Let not sin therefore reign that you should obey it in the lusts thereof; neither yield your members as instruments of unrighteousness unto sin; but yield your selves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God.","proofs":["Romans 6:4, 11–13"],"refs":[{"printed":"Romans 6:4, 11–13","osis":["Rom.6.4","Rom.6.11-Rom.6.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":95,"title":"To whom is Baptism to be administred?","part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"To whom is Baptism to be administred?","answer":"Baptism is not to be administred unto any that are out of the visible Church, till they profess their Faith in Christ, and obedience to him; but the infants of such as are members of the visible Church are to be baptized.","segments":[{"text":"Baptism is not to be administred unto any that are out of the visible Church, till they profess their Faith in Christ, and obedience to him; but the infants of such as are members of the visible Church are to be baptized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Baptism to be administred unto all?","answer":"Baptism is not to be administred unto all, nor to any that are out of the visible Church, because they being out of the Covenant have no right unto the Seals of the Covenant, At that time ye were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the world.","segments":[{"text":"Baptism is not to be administred unto all, nor to any that are out of the visible Church, because they being out of the Covenant have no right unto the Seals of the Covenant, At that time ye were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the world.","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null}],"items":[]},{"question":"May not Heathens and Infidels be baptised?","answer":"Heathens and Infidels which are without the Church whilst they continue Infidels, ought not to be baptised; but if upon the preaching of the Gospel unto them they repent and believe, and make profession of their faith and resolution of obedience, they are hereby vertually within the Church, and then have a right to this Ordinance of Baptism, and it ought not to be denied unto them, And he said, go ye into all the world, and preach the Gospel unto every creature, He that believeth and is baptized, shall be saved, &c.","segments":[{"text":"Heathens and Infidels which are without the Church whilst they continue Infidels, ought not to be baptised; but if upon the preaching of the Gospel unto them they repent and believe, and make profession of their faith and resolution of obedience, they are hereby vertually within the Church, and then have a right to this Ordinance of Baptism, and it ought not to be denied unto them, And he said, go ye into all the world, and preach the Gospel unto every creature, He that believeth and is baptized, shall be saved, &c.","proofs":["Mark 16:15–16"],"refs":[{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]}],"note":null}],"items":[]},{"question":"May no Infants be Baptized?","answer":"No Infants of Heathens and Infidels, whilst such, may be baptised, because both Parents and Children are out of Covenant. 2. The Infants of Christian and believing Parents being visible Church-members, may, and ought to be baptized.","segments":[{"text":"No Infants of Heathens and Infidels, whilst such, may be baptised, because both Parents and Children are out of Covenant. 2. The Infants of Christian and believing Parents being visible Church-members, may, and ought to be baptized.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that the Infants of such as are visible Church-members may and ought to be baptised?","answer":"That the Infants of such as are visible Church-members, may, and ought to be baptised, may be proved, because they are in Covenant, and the promise of the Covenant belonging unto them, this seal of the Covenant doth belong unto them also, The Promise is to you and to your Children. It is upon the account of the promise of the Covenant that any have the seal; hence it was that not only Abraham, but all his seed whilst in their infancie received the seal of Circumcision, because the promise of the Covenant was made to both, and by the same reason, not only believing parents, but also their infants are to receive the Seal of Baptism, the promise being made unto both; I will establish my Covenant between me and thee, and thy seed after thee, to be a God to thee and thy seed after thee. This is my Covenant which ye shall keep between me and you, and thy seed after thee, every man-child among you shall be Circumcised.","segments":[{"text":"That the Infants of such as are visible Church-members, may, and ought to be baptised, may be proved, because they are in Covenant, and the promise of the Covenant belonging unto them, this seal of the Covenant doth belong unto them also, The Promise is to you and to your Children.","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"It is upon the account of the promise of the Covenant that any have the seal; hence it was that not only Abraham, but all his seed whilst in their infancie received the seal of Circumcision, because the promise of the Covenant was made to both, and by the same reason, not only believing parents, but also their infants are to receive the Seal of Baptism, the promise being made unto both; I will establish my Covenant between me and thee, and thy seed after thee, to be a God to thee and thy seed after thee. This is my Covenant which ye shall keep between me and you, and thy seed after thee, every man-child among you shall be Circumcised.","proofs":["Genesis 17:7, 10"],"refs":[{"printed":"Genesis 17:7, 10","osis":["Gen.17.7","Gen.17.10"]}],"note":null}],"items":[]},{"question":"How do you prove that because the Infants of the Jews under the Law, had the promise and Seal of the Covenant of Grace, namely, Circumcision, whereby they were admitted to be visible Church-members, therefore that the Infants of Christians under the Gospel have the promise of the Covenant of Grace, and ought to have the Seal of Baptism, to admit them to be visible Church-members also?","answer":"1. That the Infants of Christians have the Promise of the Covenant of Grace made with Abraham is evident, because that Covenant was an everlasting Covenant, I will establish my Covenant for an everlasting Covenant to be a God to thee and thy seed after thee; Which Covenant Christ is the Mediator of, and it is renewed in the New Testament with all Believers, and that as fully as under the Law, and therefore if the Infants under the Law were included, the Infants under the Gospel are included too 2. That the priviledge of Infants being made Church-members under the Law, doth belong to the Infants of Christians under the Gospel, besides the parity of reason for it, and equality of right unto it, it is evident, because this priviledge was never repealed and taken away under the Gospel.","segments":[{"text":"1. That the Infants of Christians have the Promise of the Covenant of Grace made with Abraham is evident, because that Covenant was an everlasting Covenant, I will establish my Covenant for an everlasting Covenant to be a God to thee and thy seed after thee;","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"Which Covenant Christ is the Mediator of, and it is renewed in the New Testament with all Believers, and that as fully as under the Law, and therefore if the Infants under the Law were included, the Infants under the Gospel are included too 2. That the priviledge of Infants being made Church-members under the Law, doth belong to the Infants of Christians under the Gospel, besides the parity of reason for it, and equality of right unto it, it is evident, because this priviledge was never repealed and taken away under the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that the priviledge of Infants, being made visible Church members under the Gospel, was never taken away?","answer":"That the priviledge of Infants being made visible Church-members, was never taken away under the Gospel, is evident; 1. Because if this Priviledge were repealed, we should have some notice of its repeal in the Scripture; but we have no notice or signification of Gods will to repeal this priviledge throughout the whole Book of God. 2. Because Christ did not come to take away or straighten the priviledges of the Church, but to enlarge them; and who can upon Scripture-grounds imagine that it was the will of Christ, that the Infants of the Jewish Church should be Church-members, but the Infants of the Christian Church should be shut out like Heathens and Infidels. 3. Because the Scripture is express that the Infants of Christians are holy, Else were your Children unclean, but now are they holy, as the Jews are called in Scripture, a holy Nation, because by circumcision they were made visible Church-members; so the Infants of Christians as well as themselves are called holy, that is, federally holy, as they are by Baptism made visible Church-members.","segments":[{"text":"That the priviledge of Infants being made visible Church-members, was never taken away under the Gospel, is evident; 1. Because if this Priviledge were repealed, we should have some notice of its repeal in the Scripture; but we have no notice or signification of Gods will to repeal this priviledge throughout the whole Book of God. 2. Because Christ did not come to take away or straighten the priviledges of the Church, but to enlarge them; and who can upon Scripture-grounds imagine that it was the will of Christ, that the Infants of the Jewish Church should be Church-members, but the Infants of the Christian Church should be shut out like Heathens and Infidels. 3. Because the Scripture is express that the Infants of Christians are holy, Else were your Children unclean, but now are they holy,","proofs":["1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"as the Jews are called in Scripture, a holy Nation, because by circumcision they were made visible Church-members; so the Infants of Christians as well as themselves are called holy, that is, federally holy, as they are by Baptism made visible Church-members.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it appear that Baptism doth make members of the visible Church?","answer":"That Baptism doth make members of the visible Church under the Gospel is evident, because it is the Sacrament of Initiation and admission into the Church, which our Saviour gave his Disciples Commission to admit persons by, into his Church, Go teach all Nations baptizing them, &c. or make and admit Disciples, as the Greek word signifieth, Disciple them.","segments":[{"text":"That Baptism doth make members of the visible Church under the Gospel is evident, because it is the Sacrament of Initiation and admission into the Church, which our Saviour gave his Disciples Commission to admit persons by, into his Church, Go teach all Nations baptizing them, &c.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"or make and admit Disciples, as the Greek word signifieth, Disciple them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But doth not Christ first require that people should be taught & believe, at least make a profession of their faith before they be baptized, and therefore all Infants being uncapable of being taught and making profession of their faith, are they not hereby excluded the priviledge of Baptism?","answer":"That which our Saviour required of teaching and an actual profession of Faith before Baptism, is to be understood of the Heathen Nations, unto whom he sendeth his Apostles to preach, who without this, were not to be baptized: but there is not the same reason concerning the infants of such who are themselves members of the visible Church. 2. The Infants of Church-members being uncapable of being taught, and making an actual profession of Faith, doth no more exclude them the priviledge of Baptism, than their being uncapable of working doth exclude them the liberty of eating, when the command is express, If any work not, neither shall he eat: Notwithstanding which command, Infants being uncapable of working, yet they may eat; and so infants being uncapable of professing their Faith may be baptised. 3. Infants though they are uncapable of being taught by men, and making an actual profession of their Faith, yet they are capable of the Grace of the Covenant by the secret work of the Spirit; for of such is the Kingdom of Heaven; and who will say that all infants dying in their infancie are damn’d? as they must be, if they be uncapable of the Grace of the Covenant; and if they be capable of the Grace of the Covenant, they are capable of this Seal of Baptism.","segments":[{"text":"That which our Saviour required of teaching and an actual profession of Faith before Baptism, is to be understood of the Heathen Nations, unto whom he sendeth his Apostles to preach, who without this, were not to be baptized: but there is not the same reason concerning the infants of such who are themselves members of the visible Church. 2. The Infants of Church-members being uncapable of being taught, and making an actual profession of Faith, doth no more exclude them the priviledge of Baptism, than their being uncapable of working doth exclude them the liberty of eating, when the command is express, If any work not, neither shall he eat:","proofs":["2 Thessalonians 3:10"],"refs":[{"printed":"2 Thessalonians 3:10","osis":["2Thess.3.10"]}],"note":null},{"text":"Notwithstanding which command, Infants being uncapable of working, yet they may eat; and so infants being uncapable of professing their Faith may be baptised. 3. Infants though they are uncapable of being taught by men, and making an actual profession of their Faith, yet they are capable of the Grace of the Covenant by the secret work of the Spirit; for of such is the Kingdom of Heaven; and who will say that all infants dying in their infancie are damn’d? as they must be, if they be uncapable of the Grace of the Covenant; and if they be capable of the Grace of the Covenant, they are capable of this Seal of Baptism.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can Infants have right to Baptism, when we do not find throughout the whole New Testament, either Precept or Example for their Baptism?","answer":"1. The Ordinance of Baptism as to the substance of it is expresly appointed by our Saviour in the New Testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time may be so clearly deduced by Scripture consequence. 2. We do not find in the Scripture any precept or example in the very words that women shall partake of the Lords Supper; yet we believe that they did partake of the Lords Supper in Scripture-time; and they being Church-members, and Believers, capable of the actual exercise of Grace, have an undoubted right unto that Sacrament. 3. We have proved from Scripture, that Christian Infants have a right to be Church-members, and therefore they have a right to Baptism, which admits them hereunto, and that there is no Scripture-repeal of this priviledge. 4. We have no precept or example concerning the Infants of such as were baptized themselves, that they should, or that any of them were kept unbaptized from their infancie until they were grown up unto years of maturity, and did make an actual profession of their Faith, and then did receive the Ordinance of Baptism; and why then will any do this which they have no Scripture-precept nor example for? 5. There is great probability that the Infants of Believers in some recorded places of Scripture were baptized in their infancie, where whole housholds were baptized together, it is not said that the infants in such houses were excluded; and why then should we exclude infants from the Ordinance, whom God hath no where excluded?","segments":[{"text":"1. The Ordinance of Baptism as to the substance of it is expresly appointed by our Saviour in the New Testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time may be so clearly deduced by Scripture consequence. 2. We do not find in the Scripture any precept or example in the very words that women shall partake of the Lords Supper; yet we believe that they did partake of the Lords Supper in Scripture-time; and they being Church-members, and Believers, capable of the actual exercise of Grace, have an undoubted right unto that Sacrament. 3. We have proved from Scripture, that Christian Infants have a right to be Church-members, and therefore they have a right to Baptism, which admits them hereunto, and that there is no Scripture-repeal of this priviledge. 4. We have no precept or example concerning the Infants of such as were baptized themselves, that they should, or that any of them were kept unbaptized from their infancie until they were grown up unto years of maturity, and did make an actual profession of their Faith, and then did receive the Ordinance of Baptism; and why then will any do this which they have no Scripture-precept nor example for? 5. There is great probability that the Infants of Believers in some recorded places of Scripture were baptized in their infancie, where whole housholds were baptized together, it is not said that the infants in such houses were excluded; and why then should we exclude infants from the Ordinance, whom God hath no where excluded?","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":96,"title":"What is the Lords Supper?","part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Lords Supper?","answer":"The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christ’s appointment, his death is shewed forth, and the worthy Receivers are not after a Corporal and Carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits unto their spiritual nourishment and growth in Grace","segments":[{"text":"The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christ’s appointment, his death is shewed forth, and the worthy Receivers are not after a Corporal and Carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits unto their spiritual nourishment and growth in Grace","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many things are most considerable in the Lords Supper?","answer":"There are eight things most considerable in the Lords Supper. 1. The Nature of it. 2. The Author of it. 3. The outward Elements and Actions 4. The internal Mysteries, or the things signified. 5. The Subject of it, or the Persons that have right to receive it. 6. The manner how it is to be received. 7. The Benefits of it. 8. The End of it.","segments":[{"text":"There are eight things most considerable in the Lords Supper. 1. The Nature of it. 2. The Author of it. 3. The outward Elements and Actions 4. The internal Mysteries, or the things signified. 5. The Subject of it, or the Persons that have right to receive it. 6. The manner how it is to be received. 7. The Benefits of it. 8. The End of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Lords Supper, as to the nature of it?","answer":"The Lords Supper as to the Nature of it, is a Sacrament and Seal of the Covenant of Grace, wherein the mutual obligations both on Gods part, and on our part, which are made in Baptism, are renewed and confirmed.","segments":[{"text":"The Lords Supper as to the Nature of it, is a Sacrament and Seal of the Covenant of Grace, wherein the mutual obligations both on Gods part, and on our part, which are made in Baptism, are renewed and confirmed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is the Author of the Lords Supper?","answer":"The Lords Supper is a Sacrament, not of mans invention, but our Lord Jesus Christ is the Author of it, and it is of his appointment and institution, For I have received of the Lord that which also I delivered unto you, that the Lord Jesus took bread, &c.","segments":[{"text":"The Lords Supper is a Sacrament, not of mans invention, but our Lord Jesus Christ is the Author of it, and it is of his appointment and institution, For I have received of the Lord that which also I delivered unto you, that the Lord Jesus took bread, &c.","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null}],"items":[]},{"question":"When did the Lord Jesus institute and appoint this Sacrament of his Supper?","answer":"The Lord Jesus did institute and appoint this Sacrament of his Supper the same night in which he was betrayed, The Lord Jesus the same night in which he was betrayed took bread. It was at night, because it was to succeed and come in the room of the Passeover: It was the same night in which he was betrayed, because it was to be a commemoration of his death.","segments":[{"text":"The Lord Jesus did institute and appoint this Sacrament of his Supper the same night in which he was betrayed, The Lord Jesus the same night in which he was betrayed took bread.","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null},{"text":"It was at night, because it was to succeed and come in the room of the Passeover: It was the same night in which he was betrayed, because it was to be a commemoration of his death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not Christians bound to receive this Sacrament at night, when our Saviour did first institute and administer it, and the Apostles did first receive it at night?","answer":"We are no more bound from this example to receive this Sacrament at night, than we are bound to receive it in an upper room, and but twelve in a company, which was the practice in the first institution. We have not the same reason for receiving it at night as the Apostles had, who were then to eat the Passeover before; and although the time of receiving it be an indifferent thing, yet the noon (the time when our Saviour gave up the ghost) seemeth to be the most sutable time for the receiving of it; especially since at that time both body and mind are ordinarily in the best disposition for receiving it with the greatest activity and the least faintness and weariness.","segments":[{"text":"We are no more bound from this example to receive this Sacrament at night, than we are bound to receive it in an upper room, and but twelve in a company, which was the practice in the first institution. We have not the same reason for receiving it at night as the Apostles had, who were then to eat the Passeover before; and although the time of receiving it be an indifferent thing, yet the noon (the time when our Saviour gave up the ghost) seemeth to be the most sutable time for the receiving of it; especially since at that time both body and mind are ordinarily in the best disposition for receiving it with the greatest activity and the least faintness and weariness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what posture should the Sacrament be received?","answer":"The Table posture seemeth to be the most decent, and not to be esteemed irreverent, when Christ himself was present and did administer it to them.","segments":[{"text":"The Table posture seemeth to be the most decent, and not to be esteemed irreverent, when Christ himself was present and did administer it to them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By whom is the Sacrament of the Lords Supper to be administred?","answer":"The Sacrament of the Lords Supper, as also the other of Baptism, is to be administred by none but such as are the Ministers of Jesus Christ, called and installed in this Office according to Scripture-rule; such are Christs Embassadors, and none but such have authority to exhibit or apply the Broad Seals of the Kingdom of Heaven.","segments":[{"text":"The Sacrament of the Lords Supper, as also the other of Baptism, is to be administred by none but such as are the Ministers of Jesus Christ, called and installed in this Office according to Scripture-rule; such are Christs Embassadors, and none but such have authority to exhibit or apply the Broad Seals of the Kingdom of Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the outward signs and elements in the Lords Supper?","answer":"The outward signs and elements in the Lords Supper, are Bread and Wine.","segments":[{"text":"The outward signs and elements in the Lords Supper, are Bread and Wine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Bread is to be used in the Lords Supper?","answer":"Ordinary Bread is to be used, and not Wafers, after the manner of the Papists, and it is most decent that it be white bread.","segments":[{"text":"Ordinary Bread is to be used, and not Wafers, after the manner of the Papists, and it is most decent that it be white bread.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Wine is to be used in the Lords Supper?","answer":"Any kind of Wine may be used in the Lords Supper; we read that Christ drank of the fruit of the Vine with his Disciples, but what sort of Wine is not said; yet it seemeth most sutable and most lively to represent the blood of Christ when the Wine is of a red colour, such as Tent, or Claret Wine.","segments":[{"text":"Any kind of Wine may be used in the Lords Supper; we read that Christ drank of the fruit of the Vine with his Disciples, but what sort of Wine is not said; yet it seemeth most sutable and most lively to represent the blood of Christ when the Wine is of a red colour, such as Tent, or Claret Wine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May and ought all that receive the Lords Supper, receive it in both Elements, the Bread and Wine too?","answer":"All that receive the Lords Supper, may and ought to receive it in both Elements, the Bread and also the Wine; this is evident from the directions which the Apostle doth give unto the Corinthians in general about their receiving this Sacrament, wherein he joyns the Cup and the Bread together, as belonging to all that did receive, As often as ye eat this Bread, and drink this Cup, ye do shew the Lords death till he come. Let a man (that is any man, and not the Minister only) examine himself, and so let him eat of that Bread and drink of that Cup. And therefore the practice of the Papists in taking away the Cup from the people is unwarrantable and injurious.","segments":[{"text":"All that receive the Lords Supper, may and ought to receive it in both Elements, the Bread and also the Wine; this is evident from the directions which the Apostle doth give unto the Corinthians in general about their receiving this Sacrament, wherein he joyns the Cup and the Bread together, as belonging to all that did receive, As often as ye eat this Bread, and drink this Cup, ye do shew the Lords death till he come. Let a man (that is any man, and not the Minister only) examine himself, and so let him eat of that Bread and drink of that Cup.","proofs":["1 Corinthians 11:26, 28"],"refs":[{"printed":"1 Corinthians 11:26, 28","osis":["1Cor.11.26","1Cor.11.28"]}],"note":null},{"text":"And therefore the practice of the Papists in taking away the Cup from the people is unwarrantable and injurious.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the outward actions in this Sacrament of the Lords Supper?","answer":"The outward actions in this Sacrament of the Lords Supper: 1. On the Ministers part, are his blessing the Elements, and setting them apart for this Sacramental use, by reading the words of Institution, with thanksgiving and prayers unto God for his blessing; his taking the Bread and breaking it; his taking the Cup and distributing both the Bread and Wine unto the people in the words of our Saviour when he first did institute this Sacrament. 2. On the part of the people, the outward actions are their taking the Bread and Wine, and eating the one and drinking the other.","segments":[{"text":"The outward actions in this Sacrament of the Lords Supper: 1. On the Ministers part, are his blessing the Elements, and setting them apart for this Sacramental use, by reading the words of Institution, with thanksgiving and prayers unto God for his blessing; his taking the Bread and breaking it; his taking the Cup and distributing both the Bread and Wine unto the people in the words of our Saviour when he first did institute this Sacrament. 2. On the part of the people, the outward actions are their taking the Bread and Wine, and eating the one and drinking the other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is signified and represented by the Bread and Wine in this Sacrament?","answer":"By the Bread and Wine in this Sacrament is signified and represented the body and blood of Christ, Take, eat, this is my Body. This Cup is the New Testament in my blood.","segments":[{"text":"By the Bread and Wine in this Sacrament is signified and represented the body and blood of Christ, Take, eat, this is my Body. This Cup is the New Testament in my blood.","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"items":[]},{"question":"Is not the Bread in this Sacrament transubstantiated and turned into the real Body of Christ, when our Saviour telleth his Disciples expresly, This is my Body?","answer":"The Bread in this Sacrament is not transubstantiated and turned into the real Body of Christ, but is only a sign and representation of Christs Body.","segments":[{"text":"The Bread in this Sacrament is not transubstantiated and turned into the real Body of Christ, but is only a sign and representation of Christs Body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do you prove that the Bread in this Sacrament is not turned into the real body of Christ?","answer":"That the Bread in this Sacrament is not turned into the real Body of Christ, may be proved by divers Arguments. Arg. 1. It is evident both unto sense and reason, that the Bread after consecration remaineth Bread as it was before. 1. It is evident unto sense, the quantity or bigness of bread remaineth, the figure of bread remaineth, the locality or place of bread remaineth; the colour, tast, and smell of bread remaineth, and nothing in the World is more evident unto sense, than the bread in the Sacrament, no alteration in the least unto sense being made by its consecration. 2. It is evident unto reason, that the bread cannot be turned into another substance, and the accidents not be at all changed or altered; when our Saviour turned water into wine, the water, as it lost its substance, so also it lost its colour, tast, smell and other accidents, and the wine made of water had the colour, tast and smell of wine, as well as the substance of wine; but in the Sacrament, there is no other colour, tast, figure, or any accident but of bread, and therefore in reason there is no other substance but of bread: In the Sacrament we must either cloath the body of Christ with the accidents of bread, and say that his Body is of such a figure, taste and colour as the Bread is, which would render him ill-favoured, ill-shapen, and debase his body (so glorious now in heaven) into the likeness of bread, which is such an absurd blasphemy that none will affirm; or else, if the accidents of bread cannot be attributed unto Christs body, and yet the substance of bread be gone, and the substance of Christs body come into its room; then the accidents of bread do exist without a subject, which is most absurd and contradictory unto reason; we perceive by our senses such a colour, taste and figure, it cannot be the body of Christ that is of such a colour, taste and figure; and if there be no other substance in the room that hath these accidents; hence then it follows, that it is nothing which hath this colour, taste and figure, and that in the Sacrament there is a white nothing, a sweet nothing, a loaf of nothing, a piece of nothing, which is a ridiculous absurdity; nothing is more evident unto reason than that the substance of the bread remaineth unchanged, whilst the accidents remain unchanged. Arg. 2. If the bread in this Sacrament be turned into the real Body of Christ, then either there are so many bodies of Christ as there are pieces of bread eaten in all Sacraments, or else they are all one and the same body. 1. It cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all Sacraments, because, first Christ would then be a Monster with many thousands, yea, millions of bodies. Secondly, It would lie in the power of any Minister to make as many bodies of Christ as he pleased, or that God should be bound to work a miracle every time the bread is consecrated. Thirdly, This cannot consist with Christs unity. Fourthly, none of Christs bodies, but one, would be the body which was born of the Virgin Mary, and that died upon the Cross. Fifthly, all these bodies, but the one he hath in heaven, would be without a soul, & so altogether insufficient to save the soul, or to confer any spiritual life or grace by the feeding upon them in this Sacrament; therefore it cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all Sacraments. 2. Neither can it be one and the same body of Christ which the bread in the Sacrament is turned into, for then it would follow, First, That Christs body is both visible & invisible, visible in Heaven & invisible in the Sacrament. 2. That one and the same body of Christ is present in divers places at the same time, in heaven & in divers places of the earth; & to say that one & the same body which is circumscribed by one place, is at the same time present in a thousand other places, is abhorrent unto all reason, and it is in effect to say, it is where it is not, and it is not where it is; which is an absurd contradiction. If Christs body be in heaven, it is not in the Sacrament: if it be in the Sacrament, it is not in heaven. Christs body is not divided, and so by parts in one place and in another at the same time; neither is Christs body infinite and so present in divers places together as God is present; for then his body would cease to be a body; therefore Christs body canot be in divers places together, therefore being in heaven, it is not present in the Sacrament. Arg. 3. If the bread in the Sacrament be turned in the real body of Christ, then after the eating of it, either it returneth to heaven which it cannot do, because it is there already; or else it remaineth with them that eat it; and if so, then Christs body in part would be turned into the substance of our bodies, and if we are wicked, when these same bodies are raised, it would be tormented for ever in hell; part also of Christs body would go into the draught & be subject to corruption; either of which to affirm is most horridly blasphemous, therefore the Popish tenent of Transubstantiation is to be abominated by all Christians. Arg. 4. If the bread in this Sacrament were turned into the real body of Christ, both the nature and end of the Sacrament would be destroyed; the nature of the Sacrament is to be a sign, the end of it is to be a remembrance of Christ; both which suppose Christs body to be absent, which this Sacrament is a sign and remembrance of, whereas, if the bread were turned into Christs body it would be present. Arg. 5. It is bread which is eaten in this Sacrament, and not the body of Christ, and so it is termed by the Apostle, As often as ye eat this bread, not this body of Christ, Whosoever shall eat this bread unworthily, &c. Let a man examin himself and so let him eat of that bread, and if it be bread which is eaten in this Sacrament, surely the bread is not turned into the real body of Christ.","segments":[{"text":"That the Bread in this Sacrament is not turned into the real Body of Christ, may be proved by divers Arguments. Arg. 1. It is evident both unto sense and reason, that the Bread after consecration remaineth Bread as it was before. 1. It is evident unto sense, the quantity or bigness of bread remaineth, the figure of bread remaineth, the locality or place of bread remaineth; the colour, tast, and smell of bread remaineth, and nothing in the World is more evident unto sense, than the bread in the Sacrament, no alteration in the least unto sense being made by its consecration. 2. It is evident unto reason, that the bread cannot be turned into another substance, and the accidents not be at all changed or altered; when our Saviour turned water into wine, the water, as it lost its substance, so also it lost its colour, tast, smell and other accidents, and the wine made of water had the colour, tast and smell of wine, as well as the substance of wine; but in the Sacrament, there is no other colour, tast, figure, or any accident but of bread, and therefore in reason there is no other substance but of bread: In the Sacrament we must either cloath the body of Christ with the accidents of bread, and say that his Body is of such a figure, taste and colour as the Bread is, which would render him ill-favoured, ill-shapen, and debase his body (so glorious now in heaven) into the likeness of bread, which is such an absurd blasphemy that none will affirm; or else, if the accidents of bread cannot be attributed unto Christs body, and yet the substance of bread be gone, and the substance of Christs body come into its room; then the accidents of bread do exist without a subject, which is most absurd and contradictory unto reason; we perceive by our senses such a colour, taste and figure, it cannot be the body of Christ that is of such a colour, taste and figure; and if there be no other substance in the room that hath these accidents; hence then it follows, that it is nothing which hath this colour, taste and figure, and that in the Sacrament there is a white nothing, a sweet nothing, a loaf of nothing, a piece of nothing, which is a ridiculous absurdity; nothing is more evident unto reason than that the substance of the bread remaineth unchanged, whilst the accidents remain unchanged. Arg. 2. If the bread in this Sacrament be turned into the real Body of Christ, then either there are so many bodies of Christ as there are pieces of bread eaten in all Sacraments, or else they are all one and the same body. 1. It cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all Sacraments, because, first Christ would then be a Monster with many thousands, yea, millions of bodies. Secondly, It would lie in the power of any Minister to make as many bodies of Christ as he pleased, or that God should be bound to work a miracle every time the bread is consecrated. Thirdly, This cannot consist with Christs unity. Fourthly, none of Christs bodies, but one, would be the body which was born of the Virgin Mary, and that died upon the Cross. Fifthly, all these bodies, but the one he hath in heaven, would be without a soul, & so altogether insufficient to save the soul, or to confer any spiritual life or grace by the feeding upon them in this Sacrament; therefore it cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all Sacraments. 2. Neither can it be one and the same body of Christ which the bread in the Sacrament is turned into, for then it would follow, First, That Christs body is both visible & invisible, visible in Heaven & invisible in the Sacrament. 2. That one and the same body of Christ is present in divers places at the same time, in heaven & in divers places of the earth; & to say that one & the same body which is circumscribed by one place, is at the same time present in a thousand other places, is abhorrent unto all reason, and it is in effect to say, it is where it is not, and it is not where it is; which is an absurd contradiction. If Christs body be in heaven, it is not in the Sacrament: if it be in the Sacrament, it is not in heaven. Christs body is not divided, and so by parts in one place and in another at the same time; neither is Christs body infinite and so present in divers places together as God is present; for then his body would cease to be a body; therefore Christs body canot be in divers places together, therefore being in heaven, it is not present in the Sacrament. Arg. 3. If the bread in the Sacrament be turned in the real body of Christ, then after the eating of it, either it returneth to heaven which it cannot do, because it is there already; or else it remaineth with them that eat it; and if so, then Christs body in part would be turned into the substance of our bodies, and if we are wicked, when these same bodies are raised, it would be tormented for ever in hell; part also of Christs body would go into the draught & be subject to corruption; either of which to affirm is most horridly blasphemous, therefore the Popish tenent of Transubstantiation is to be abominated by all Christians. Arg. 4. If the bread in this Sacrament were turned into the real body of Christ, both the nature and end of the Sacrament would be destroyed; the nature of the Sacrament is to be a sign, the end of it is to be a remembrance of Christ; both which suppose Christs body to be absent, which this Sacrament is a sign and remembrance of, whereas, if the bread were turned into Christs body it would be present. Arg. 5. It is bread which is eaten in this Sacrament, and not the body of Christ, and so it is termed by the Apostle, As often as ye eat this bread,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"not this body of Christ, Whosoever shall eat this bread unworthily, &c.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"Let a man examin himself and so let him eat of that bread,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"and if it be bread which is eaten in this Sacrament, surely the bread is not turned into the real body of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are not the words of our Saviour plain in his institution of this Sacrament; This is my Body? and would he have said it, had not the bread been turned into his real body?","answer":"If all Scripture expressions besides were to be understood litterally, then there would be some reason that this expression should be so understood too; but we frequently find figurative expressions in the Scripture, and that concerning Christ, That Rock was Christ. Jesus Christ himself being the chief corner stone, is Jesus Christ therefore turned into a rock or stone? In the same sense as in the Jewish Sacrament the Paschal Lamb is called the Passeover, the bread in the Christian Sacrament is called the body of Christ; The Paschal-Lamb could in no proper sense be the Passeover which was the action of the Angel in Passing over the houses of the Israelites, when he destroyed the first-born of the Aegyptians: what absurdity is it to say, that the Paschal-Lamb was turned into this action of the Angel; surely a present substance could not be turned into an accident or action which was long before; but it was a sign or commemoration of that action: so the bread in this Sacrament is not properly the body of Christ, and so one body turned into another without its accident; but the bread is a sign of the body of Christ, and a commemoration of Christs body which was Crucified for us.","segments":[{"text":"If all Scripture expressions besides were to be understood litterally, then there would be some reason that this expression should be so understood too; but we frequently find figurative expressions in the Scripture, and that concerning Christ, That Rock was Christ.","proofs":["1 Corinthians 10:4"],"refs":[{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]}],"note":null},{"text":"Jesus Christ himself being the chief corner stone,","proofs":["Ephesians 2:20"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"is Jesus Christ therefore turned into a rock or stone? In the same sense as in the Jewish Sacrament the Paschal Lamb is called the Passeover, the bread in the Christian Sacrament is called the body of Christ; The Paschal-Lamb could in no proper sense be the Passeover which was the action of the Angel in Passing over the houses of the Israelites, when he destroyed the first-born of the Aegyptians: what absurdity is it to say, that the Paschal-Lamb was turned into this action of the Angel; surely a present substance could not be turned into an accident or action which was long before; but it was a sign or commemoration of that action: so the bread in this Sacrament is not properly the body of Christ, and so one body turned into another without its accident; but the bread is a sign of the body of Christ, and a commemoration of Christs body which was Crucified for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But cannot God by his infinite power turn the bread into the real body of Christ? and if he can do it, why may we not believe that he really doth it, when Christ saith This is my Body?","answer":"Although God by his infinite power can do all things which are possible unto true power; yet we may safely say that God cannot do any thing which implieth imperfection, and weakness; such as to make contradictions true, and to introduce ridiculous absurdities, and blasphemous consequences; which he should do, if he should turn the bread in the Sacrament, but without the Transmutation of its accidents, into the real body of Christ.","segments":[{"text":"Although God by his infinite power can do all things which are possible unto true power; yet we may safely say that God cannot do any thing which implieth imperfection, and weakness; such as to make contradictions true, and to introduce ridiculous absurdities, and blasphemous consequences; which he should do, if he should turn the bread in the Sacrament, but without the Transmutation of its accidents, into the real body of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the Bread and Wine in this Sacrament represent the Body and Blood of Christ?","answer":"The Bread and Wine in this Sacrament doth represent the Body and Blood of Christ, in that, as the Bread and Wine doth nourish, strengthen and refresh the body, and satisfie the natural appetite; so the Body and Blood of Christ received in this Sacrament doth nourish, strengthen, and refresh the Soul, and satisfie the spiritual appetite.","segments":[{"text":"The Bread and Wine in this Sacrament doth represent the Body and Blood of Christ, in that, as the Bread and Wine doth nourish, strengthen and refresh the body, and satisfie the natural appetite; so the Body and Blood of Christ received in this Sacrament doth nourish, strengthen, and refresh the Soul, and satisfie the spiritual appetite.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is represented by the actions of the Minister in taking the Bread and breaking it, and taking the Cup and giving both unto the people?","answer":"By the actions of the Minister in taking the Bread and breaking it, and taking the Cup and giving both unto the people, is represented Gods taking his Son, and giving him to be broken and Crucified upon the Cross for us, and withal, his giving him in this Sacrament unto us to be our Redeemer and Saviour.","segments":[{"text":"By the actions of the Minister in taking the Bread and breaking it, and taking the Cup and giving both unto the people, is represented Gods taking his Son, and giving him to be broken and Crucified upon the Cross for us, and withal, his giving him in this Sacrament unto us to be our Redeemer and Saviour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is represented by the actions of the people in recieving the Bread and Wine, and feeding upon them?","answer":"By the actions of the people in receiving of the Bread and Wine, and feeding upon them, is represented their receiving of Jesus Christ, given to them by the Father, and feeding upon him in the Sacrament.","segments":[{"text":"By the actions of the people in receiving of the Bread and Wine, and feeding upon them, is represented their receiving of Jesus Christ, given to them by the Father, and feeding upon him in the Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all that receive this Sacrament partake really of the Body and Blood of Christ with the benefits of the New Covenant?","answer":"None but worthy Receivers do receive and partake really of the Body and Blood of Christ with the Benefits of the New Covenant.","segments":[{"text":"None but worthy Receivers do receive and partake really of the Body and Blood of Christ with the Benefits of the New Covenant.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do Worthy Receivers really partake of the Body and Blood of Christ with his benefits?","answer":"The worthy Receivers do partake really of the Body and Blood of Christ, with all his Benefits. 1. Not after a corporal and carnal manner, and by conjunction of his real body and blood unto their body, as meat and drink is really joyned unto them in their eating and drinking thereof. But 2. It is by Faith that Christs body and blood is really but spiritually joyned unto their Souls, and the vertue and efficacy, the fruits and benefits of his death are applyed by them, whereby they receive spiritual nourishment and growth in grace, The Cup of Blessing which we bless is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?","segments":[{"text":"The worthy Receivers do partake really of the Body and Blood of Christ, with all his Benefits. 1. Not after a corporal and carnal manner, and by conjunction of his real body and blood unto their body, as meat and drink is really joyned unto them in their eating and drinking thereof. But 2. It is by Faith that Christs body and blood is really but spiritually joyned unto their Souls, and the vertue and efficacy, the fruits and benefits of his death are applyed by them, whereby they receive spiritual nourishment and growth in grace, The Cup of Blessing which we bless is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"How do Believers receive spiritual nourishment and growth in grace in and by this Sacrament?","answer":"Believers receive spiritual nourishment and growth in grace in and by this Sacrament. 1. As they draw virtue from Christs death for the crucifying of the flesh, for mortifying and purging away sin which doth hinder their spiritual nourishment and growth. 2. As the Lord doth convey by his Spirit and they do receive in this Sacrament by Faith further supplies of his grace, which by his death he hath purchased for them, and which in his Covenant of Grace (whereof this Sacrament is a Seal) he hath promised unto them.","segments":[{"text":"Believers receive spiritual nourishment and growth in grace in and by this Sacrament. 1. As they draw virtue from Christs death for the crucifying of the flesh, for mortifying and purging away sin which doth hinder their spiritual nourishment and growth. 2. As the Lord doth convey by his Spirit and they do receive in this Sacrament by Faith further supplies of his grace, which by his death he hath purchased for them, and which in his Covenant of Grace (whereof this Sacrament is a Seal) he hath promised unto them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the End of this Sacrament of the Lords Supper?","answer":"The End of this Sacrament of the Lords Supper is the shewing forth of Christs death, by the receiving of which, Christians do publickly own, and give testimony of their belief in, and hopes of Salvation by a Crucified Lord, For as often as ye eat this Bread and drink this Cup, ye do shew the Lords death till he come.","segments":[{"text":"The End of this Sacrament of the Lords Supper is the shewing forth of Christs death, by the receiving of which, Christians do publickly own, and give testimony of their belief in, and hopes of Salvation by a Crucified Lord, For as often as ye eat this Bread and drink this Cup, ye do shew the Lords death till he come.","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"items":[]}]}],"text":null},{"number":97,"title":"What is required to the worthy receiving of the Lords Supper?","part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"What is required to the worthy receiving of the Lords Supper?","answer":"It is required of them that would worthily partake of the Lords Supper, that they examine themselves of their knowledge to discern the Lords Body, and their faith to feed upon him; of their repentance, love and new obedience; lest coming unworthily, they eat and drink Judgment to themselves.","segments":[{"text":"It is required of them that would worthily partake of the Lords Supper, that they examine themselves of their knowledge to discern the Lords Body, and their faith to feed upon him; of their repentance, love and new obedience; lest coming unworthily, they eat and drink Judgment to themselves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it to receive the Lords Supper worthily?","answer":"To receive the Lords Supper worthily, is not to receive it meritoriously, as if we were to bring any merit or worth of our own thereunto, for so none can be worthy of Christ, or any of his benefits. 2. We receive the Lords Supper worthily, when we receive it with due preparation before we come to it, and with sutable behaviour when we are at the Table of the Lord.","segments":[{"text":"To receive the Lords Supper worthily, is not to receive it meritoriously, as if we were to bring any merit or worth of our own thereunto, for so none can be worthy of Christ, or any of his benefits. 2. We receive the Lords Supper worthily, when we receive it with due preparation before we come to it, and with sutable behaviour when we are at the Table of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that Preparation which is required to the worthy receiving the Lords Supper?","answer":"There is required to the worthy receiving of the Lords Supper. 1. Habitual preparation, that the persons who receive it be in a state of Grace. 2. Actual preparation, that their Graces be drawn forth into exercise.","segments":[{"text":"There is required to the worthy receiving of the Lords Supper. 1. Habitual preparation, that the persons who receive it be in a state of Grace. 2. Actual preparation, that their Graces be drawn forth into exercise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is requisite for the obtaining of this Habitual and Actual preparation in order to our worthy receiving?","answer":"It is requisite for the obtaining this Habitual and Actual preparation in order to our worthy receiving, that we examine our selves, But let a man examine himself and so let him eat of that bread and drink of that cup.","segments":[{"text":"It is requisite for the obtaining this Habitual and Actual preparation in order to our worthy receiving, that we examine our selves, But let a man examine himself and so let him eat of that bread and drink of that cup.","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null}],"items":[]},{"question":"Wherein we are to examine our selves in order to our preparation for this Sacrament?","answer":"We are to examine our selves in order to our preparation for this Sacrament. 1. In our knowledge to discern the Lords body which is represented by the Bread, Not discerning the Lords Body. 2. In our Faith to apply Christ and feed upon him, and so to draw vertue and spiritual nourishment from him, Examine your selves whether you be in the Faith. In our repentance, self-judging and godly sorrow for our sins which hath brought sufferings upon our Lord, For if we would judge our selves we should not be judged. 4. In our Love to Christ, who in his death hath express’d such love to us, and in our love one to another, who are redeemed by the same blood. 5. In our new and sincere obedience to the Gospel, which we must engage in, and be fully resolved in the strength of the Lord to perform, before we can worthily receive this Sacrament, Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.","segments":[{"text":"We are to examine our selves in order to our preparation for this Sacrament. 1. In our knowledge to discern the Lords body which is represented by the Bread, Not discerning the Lords Body.","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"2. In our Faith to apply Christ and feed upon him, and so to draw vertue and spiritual nourishment from him, Examine your selves whether you be in the Faith.","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"In our repentance, self-judging and godly sorrow for our sins which hath brought sufferings upon our Lord, For if we would judge our selves we should not be judged.","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null},{"text":"4. In our Love to Christ, who in his death hath express’d such love to us, and in our love one to another, who are redeemed by the same blood. 5. In our new and sincere obedience to the Gospel, which we must engage in, and be fully resolved in the strength of the Lord to perform, before we can worthily receive this Sacrament, Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":null}],"items":[]},{"question":"What is requisite by way of preparation for this Sacrament, besides self examination?","answer":"By way of preparation for this Sacrament, besides self-examination, there is requisite, Prayer to God for his presence, blessing and assistance of his Spirit; and meditation in order to the exciting of our affections, and the drawing forth of our Grace into exercise.","segments":[{"text":"By way of preparation for this Sacrament, besides self-examination, there is requisite, Prayer to God for his presence, blessing and assistance of his Spirit; and meditation in order to the exciting of our affections, and the drawing forth of our Grace into exercise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who are they that come to the Lords Table unworthily?","answer":"1. Such come to the Table of the Lord unworthily as have no habitual preparation being in a Graceless and Christless state; who having no faith can neither discern the Lords body, nor spiritually feed upon him; who being without repentance, love, and new obedience, can neither bring glory to the Lord, nor enjoy Communion with him by receiving this Sacrament. 2. Such also come to the Table of the Lord unworthily, who although they are gracious, and have habitual preparation, yet take no care by self-examination, prayer and meditation to attain actual preparation, whereby they displease God, and lose also the benefit of the Ordinance.","segments":[{"text":"1. Such come to the Table of the Lord unworthily as have no habitual preparation being in a Graceless and Christless state; who having no faith can neither discern the Lords body, nor spiritually feed upon him; who being without repentance, love, and new obedience, can neither bring glory to the Lord, nor enjoy Communion with him by receiving this Sacrament. 2. Such also come to the Table of the Lord unworthily, who although they are gracious, and have habitual preparation, yet take no care by self-examination, prayer and meditation to attain actual preparation, whereby they displease God, and lose also the benefit of the Ordinance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"If such as are gracious do take pains in self-examination and other duties to get their hearts prepared, and yet they are still out of frame, would they not be unworthy receivers, should they come to the Lords Table?","answer":"When such as are gracious do by self-examination and other duties endeavour to get their hearts prepared, though they find them out of frame, they ought to come to the Lords Table, because God may bring them into frame in and by the Ordinance; however they must wait there, and attend upon God out of obedience when they cannot do it with sensibly melting, warm, and delightful affections, and their sincerity through Christ will be accepted.","segments":[{"text":"When such as are gracious do by self-examination and other duties endeavour to get their hearts prepared, though they find them out of frame, they ought to come to the Lords Table, because God may bring them into frame in and by the Ordinance; however they must wait there, and attend upon God out of obedience when they cannot do it with sensibly melting, warm, and delightful affections, and their sincerity through Christ will be accepted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When we doubt and fear whether we be truly gracious, may we come to the Lords Table?","answer":"We may and ought to come to the Lords Table, although under doubts and fears, if we have a sense of our need of, and hungring desires after Jesus Christ, together with resolutions to give up our selves in Covenant to the Lord: this Sacrament being a means of getting evidences of Gods love; and when we cannot come with assurance, we may come for assurance.","segments":[{"text":"We may and ought to come to the Lords Table, although under doubts and fears, if we have a sense of our need of, and hungring desires after Jesus Christ, together with resolutions to give up our selves in Covenant to the Lord: this Sacrament being a means of getting evidences of Gods love; and when we cannot come with assurance, we may come for assurance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must be our behaviour at the Table of the Lord that we may be worthy receivers?","answer":"That we may be worthy receivers, our behaviour at the Table of the Lord must be humble and reverent as to the outward gesture of our bodies, and inward frame of our hearts; we must seriously mind the outward elements and actions, looking chiefly to the things signified, represented and exhibited in the ordinance; we must meditate upon Christs death so disgraceful and painful for us; grieving for our sins the cause of it, hungring and thirsting after him and the benefits purchased by his death, applying the promises of the Covenant and New Testament which is of full force through the death of Testator, drawing nourishment and all needful spiritual supplies from him, in whom all fulness doth dwell, rejoycing in his love, giving thanks for his Grace, renewing our Covenant, and mingling all especially with faith and most endeared love to the Lord, and with love in him one to another.","segments":[{"text":"That we may be worthy receivers, our behaviour at the Table of the Lord must be humble and reverent as to the outward gesture of our bodies, and inward frame of our hearts; we must seriously mind the outward elements and actions, looking chiefly to the things signified, represented and exhibited in the ordinance; we must meditate upon Christs death so disgraceful and painful for us; grieving for our sins the cause of it, hungring and thirsting after him and the benefits purchased by his death, applying the promises of the Covenant and New Testament which is of full force through the death of Testator, drawing nourishment and all needful spiritual supplies from him, in whom all fulness doth dwell, rejoycing in his love, giving thanks for his Grace, renewing our Covenant, and mingling all especially with faith and most endeared love to the Lord, and with love in him one to another.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required of worthy receivers after they come from the Table of the Lord?","answer":"It is required of worthy receivers after they come from the Table of the Lord, that they examine themselves as to their carriage and success; if they have not met with God and have been out of frame, that they enquire into the cause, mourn for their defects, be earnest for a pardon, and by after-pains labour to get the benefit of the Ordinance, and withal endeavour to amend for the future: If they have met with God and been enlarged and sweetly refreshed, they must be very thankful for assistances and enlargements, labour to retain the sweet relish they have had still upon their spirits; they must endeavour to draw more and more vertue from Christ for the crucifying the world and the flesh; they must be very watchful against Satan, sin and carnal security; they must be careful to perform their Vows and keep the Covenant which they have renew’d.","segments":[{"text":"It is required of worthy receivers after they come from the Table of the Lord, that they examine themselves as to their carriage and success; if they have not met with God and have been out of frame, that they enquire into the cause, mourn for their defects, be earnest for a pardon, and by after-pains labour to get the benefit of the Ordinance, and withal endeavour to amend for the future: If they have met with God and been enlarged and sweetly refreshed, they must be very thankful for assistances and enlargements, labour to retain the sweet relish they have had still upon their spirits; they must endeavour to draw more and more vertue from Christ for the crucifying the world and the flesh; they must be very watchful against Satan, sin and carnal security; they must be careful to perform their Vows and keep the Covenant which they have renew’d.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sin of unworthy receiving the Lords Supper?","answer":"The sin of unworthy receiving the Lords Supper is, that such are guilty of the body and blood of the Lord, that is, they are guilty of an affront and indignity which they offer to the Lords body and blood, Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","segments":[{"text":"The sin of unworthy receiving the Lords Supper is, that such are guilty of the body and blood of the Lord, that is, they are guilty of an affront and indignity which they offer to the Lords body and blood, Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"What is the danger of our unworthy receiving the Lords Supper?","answer":"The danger of our unworthy receiving the Lords Supper, is the eating and drinking judgment to our selves; that is, provoking the Lord by our unworthy receiving, to inflict temporal, spiritual and eternal judgments upon us, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body; For this cause many are weak and sickly among you, and many sleep.","segments":[{"text":"The danger of our unworthy receiving the Lords Supper, is the eating and drinking judgment to our selves; that is, provoking the Lord by our unworthy receiving, to inflict temporal, spiritual and eternal judgments upon us, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body; For this cause many are weak and sickly among you, and many sleep.","proofs":["1 Corinthians 11:29–30"],"refs":[{"printed":"1 Corinthians 11:29–30","osis":["1Cor.11.29-1Cor.11.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":98,"title":"What is Prayer?","part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"What is Prayer?","answer":"Prayer is an offering up of our desires to God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires to God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many parts are there in Prayer?","answer":"There are three parts in Prayer, Petition, Confession and Thanksgiving, but most properly Prayer doth consist in Petition.","segments":[{"text":"There are three parts in Prayer, Petition, Confession and Thanksgiving, but most properly Prayer doth consist in Petition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of Petition is Prayer unto God?","answer":"The Petition of the lips without the desire of the heart may be accounted Prayer by men, but it is no acceptable Prayer unto God, which is an offering up of the desires unto him, and pouring forth of the heart before him, Trust in him at all times ye people, pour out your hearts before him.","segments":[{"text":"The Petition of the lips without the desire of the heart may be accounted Prayer by men, but it is no acceptable Prayer unto God, which is an offering up of the desires unto him, and pouring forth of the heart before him, Trust in him at all times ye people, pour out your hearts before him.","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null}],"items":[]},{"question":"Unto whom are we to direct our Prayers?","answer":"We are to direct our Prayers to God only, Hearken unto the voice of my cry, my King and my God, for unto thee will I Pray; my voice shalt thou hear in the morning, in the morning will I direct my Prayer unto thee, and will look up.","segments":[{"text":"We are to direct our Prayers to God only, Hearken unto the voice of my cry, my King and my God, for unto thee will I Pray; my voice shalt thou hear in the morning, in the morning will I direct my Prayer unto thee, and will look up.","proofs":["Psalm 5:2–3"],"refs":[{"printed":"Psalm 5:2–3","osis":["Ps.5.2-Ps.5.3"]}],"note":null}],"items":[]},{"question":"Why are we to direct our Prayers only unto God?","answer":"We are to direct our Prayers only unto God, 1. Because Prayer is a part of religious worship, and God is the only object of religious worship, Thou shalt worship the Lord thy God, and him only shalt thou serve. 2. Because God only is every where present to see his People and to hear their Prayers, The eyes of the Lord are upon the righteous, and his ears are open unto their cry. 3. Because God only can answer our Prayers by fulfilling our desires and giving the things which we pray for and stand in need of, The Lord is nigh unto all them that call upon him; he will fulfil the desires of them that fear him; he also will hear their cry and save them.","segments":[{"text":"We are to direct our Prayers only unto God, 1. Because Prayer is a part of religious worship, and God is the only object of religious worship, Thou shalt worship the Lord thy God, and him only shalt thou serve.","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null},{"text":"2. Because God only is every where present to see his People and to hear their Prayers, The eyes of the Lord are upon the righteous, and his ears are open unto their cry.","proofs":["Psalm 34:15"],"refs":[{"printed":"Psalm 34:15","osis":["Ps.34.15"]}],"note":null},{"text":"3. Because God only can answer our Prayers by fulfilling our desires and giving the things which we pray for and stand in need of, The Lord is nigh unto all them that call upon him; he will fulfil the desires of them that fear him; he also will hear their cry and save them.","proofs":["Psalm 145:18–19"],"refs":[{"printed":"Psalm 145:18–19","osis":["Ps.145.18-Ps.145.19"]}],"note":null}],"items":[]},{"question":"For what things may we pray unto God?","answer":"1. We may not pray for the fulfilling of any sinful desires, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. 2. We may and ought to pray unto God only for such things as are agreeable unto his will, And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us; and if we know that he hear us, we know that we have the Petitions that we desired of him.","segments":[{"text":"1. We may not pray for the fulfilling of any sinful desires, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null},{"text":"2. We may and ought to pray unto God only for such things as are agreeable unto his will, And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us; and if we know that he hear us, we know that we have the Petitions that we desired of him.","proofs":["1 John 5:14–15"],"refs":[{"printed":"1 John 5:14–15","osis":["1John.5.14-1John.5.15"]}],"note":null}],"items":[]},{"question":"What are the things agreeable unto Gods will which we may pray for?","answer":"The things which we may pray for are not all things which are agreeable unto his secret will; for thus all things which come to pass, even the worst of sins which are committed are agreeable unto God’s secret Counsel and eternal Determination: But all things which are agreeable unto God’s revealed Will in his Word, we may pray for; such as the pardon of our sins, the supplies of his Grace, spiritual life and strength here, eternal life and Glory hereafter, deliverance from spiritual and eternal evils; also whatever temporal good things we stand in need of, and all those things which either expresly or inclusively he hath promised in his Covenant unto us.","segments":[{"text":"The things which we may pray for are not all things which are agreeable unto his secret will; for thus all things which come to pass, even the worst of sins which are committed are agreeable unto God’s secret Counsel and eternal Determination: But all things which are agreeable unto God’s revealed Will in his Word, we may pray for; such as the pardon of our sins, the supplies of his Grace, spiritual life and strength here, eternal life and Glory hereafter, deliverance from spiritual and eternal evils; also whatever temporal good things we stand in need of, and all those things which either expresly or inclusively he hath promised in his Covenant unto us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whose name ought we to pray unto God?","answer":"We ought to pray unto God onely in the Name of the Lord Jesus Christ, Whatsoever ye shall ask in my Name, that I will do, that the Father may be glorified in the Son; If ye ask any thing in my Name, I will do it.","segments":[{"text":"We ought to pray unto God onely in the Name of the Lord Jesus Christ, Whatsoever ye shall ask in my Name, that I will do, that the Father may be glorified in the Son; If ye ask any thing in my Name, I will do it.","proofs":["John 14:13–14"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]}],"note":null}],"items":[]},{"question":"What is it to pray unto God in the Name of Christ?","answer":"To pray unto God in the Name of Christ, is not barely to mention the Name of Christ with our lips in the Conclusion, or any part of our Prayers; but it is by faith to mention his Name, depending upon Christ alone for admittance and access unto God in Prayer, for acceptance, audience, and a gracious return unto our prayers, In whom we have boldness, and access with confidence by the faith of him.","segments":[{"text":"To pray unto God in the Name of Christ, is not barely to mention the Name of Christ with our lips in the Conclusion, or any part of our Prayers; but it is by faith to mention his Name, depending upon Christ alone for admittance and access unto God in Prayer, for acceptance, audience, and a gracious return unto our prayers, In whom we have boldness, and access with confidence by the faith of him.","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null}],"items":[]},{"question":"Why must we pray unto God in the Name of Christ?","answer":"We must pray unto God in the Name of Christ, because God being so infinitely holy and jealous, so infinitely just and righteous, and we being so unholy and sinful, and our prayers at best so imperfect and so mingled with defilement, that neither our persons would find acceptance, nor our Prayers any audience with God, without the Name and Mediation of Christ, and the mixture of the sweet incense of his Merits, with our Prayers to take away the ill savour of them, and the using of his interest with the Father upon his account alone, to give an answer unto them, And another Angel came and stood at the Altar (that is, the Lord Jesus Christ, who is the Angel of the Covenant) having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne: And the smoak of the incense which came with the Prayers of all Saints, ascended up before God out of the Angels hand.","segments":[{"text":"We must pray unto God in the Name of Christ, because God being so infinitely holy and jealous, so infinitely just and righteous, and we being so unholy and sinful, and our prayers at best so imperfect and so mingled with defilement, that neither our persons would find acceptance, nor our Prayers any audience with God, without the Name and Mediation of Christ, and the mixture of the sweet incense of his Merits, with our Prayers to take away the ill savour of them, and the using of his interest with the Father upon his account alone, to give an answer unto them, And another Angel came and stood at the Altar (that is, the Lord Jesus Christ, who is the Angel of the Covenant) having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne: And the smoak of the incense which came with the Prayers of all Saints, ascended up before God out of the Angels hand.","proofs":["Revelation 8:3–4"],"refs":[{"printed":"Revelation 8:3–4","osis":["Rev.8.3-Rev.8.4"]}],"note":null}],"items":[]},{"question":"May we not make use of the Name of Angels, and the Virgin Mary, and other Saints in prayer, directing our prayers unto them to help us, at least to improve their interest in Heaven for us, as the Papists do teach and practice?","answer":"1. It is Idolatry to direct our Prayers unto any Creature, God being the alone object of this and all other religious worship, therefore we ought not to direct our Prayers unto Angels (who have refused worship) much less unto any Saints, Let no man beguil you of your reward in a voluntary humility and worshipping of Angels, And I fell at his feet to worship him; and said, see thou do it not, I am thy fellow servant, &c. 2. There is but one Mediator and intercessor in Heaven for us, namely the Lord Jesus Christ, & it is an affront to him to make use of any Angels or Saints as our intercessors, There is one God, and one Mediator between God and Man, the Man Christ Jesus, If any man sin we have an Advocate with the Father, Jesus Christ the righteous. 3. We have neither precept nor example in Scripture for, nor any promise unto any Prayers which we shall make either unto, or by, either Angels or Saints. 4. The chiefest Saints in Heaven are ignorant of our condition on earth, neither can they, where they are, hear, much less give answer unto our prayers, and therefore are unfit to be the object of our Prayers, or to make particular intercession for us, Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Therefore the doctrine and practice of the Papists herein, is both un-allowable, and abominable.","segments":[{"text":"1. It is Idolatry to direct our Prayers unto any Creature, God being the alone object of this and all other religious worship, therefore we ought not to direct our Prayers unto Angels (who have refused worship) much less unto any Saints, Let no man beguil you of your reward in a voluntary humility and worshipping of Angels,","proofs":["Colossians 2:18"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"note":null},{"text":"And I fell at his feet to worship him; and said, see thou do it not, I am thy fellow servant, &c.","proofs":["Revelation 19:10"],"refs":[{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null},{"text":"2. There is but one Mediator and intercessor in Heaven for us, namely the Lord Jesus Christ, & it is an affront to him to make use of any Angels or Saints as our intercessors, There is one God, and one Mediator between God and Man, the Man Christ Jesus,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"If any man sin we have an Advocate with the Father, Jesus Christ the righteous.","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"3. We have neither precept nor example in Scripture for, nor any promise unto any Prayers which we shall make either unto, or by, either Angels or Saints. 4. The chiefest Saints in Heaven are ignorant of our condition on earth, neither can they, where they are, hear, much less give answer unto our prayers, and therefore are unfit to be the object of our Prayers, or to make particular intercession for us, Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not.","proofs":["Isaiah 63:16"],"refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"note":null},{"text":"Therefore the doctrine and practice of the Papists herein, is both un-allowable, and abominable.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must we pray unto God that our Prayers may be acceptable unto him and answered by him?","answer":"That our Prayers may be acceptable unto God and answered by him, we must pray; 1. With Sincerity, Let us draw near with a true heart. 2. With Humility, Lord thou hast heard the desires of the humble. 3. With Faith, Let him ask in Faith. 4. With fervencie, The effectual fervent Prayer of a righteous man availeth much. 5. With Perseverance, Men ought always to pray and not to faint. 6. We must look after our Prayers and wait for a return, Therefore I will look unto the Lord: I will wait for the God of my Salvation; my God will hear me.","segments":[{"text":"That our Prayers may be acceptable unto God and answered by him, we must pray; 1. With Sincerity, Let us draw near with a true heart.","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null},{"text":"2. With Humility, Lord thou hast heard the desires of the humble.","proofs":["Psalm 10:17"],"refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"note":null},{"text":"3. With Faith, Let him ask in Faith.","proofs":["James 1:6"],"refs":[{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"4. With fervencie, The effectual fervent Prayer of a righteous man availeth much.","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null},{"text":"5. With Perseverance, Men ought always to pray and not to faint.","proofs":["Luke 18:1"],"refs":[{"printed":"Luke 18:1","osis":["Luke.18.1"]}],"note":null},{"text":"6. We must look after our Prayers and wait for a return, Therefore I will look unto the Lord: I will wait for the God of my Salvation; my God will hear me.","proofs":["Micah 7:7"],"refs":[{"printed":"Micah 7:7","osis":["Mic.7.7"]}],"note":null}],"items":[]},{"question":"Can we our selves pray thus acceptably unto God?","answer":"We cannot of our selves pray thus acceptably unto God, without the Spirit of God to help our infirmities, and to teach us both for what and how to pray, Likewise the spirit also helpeth our infirmities; for we know not what we should pray for as we ought, but the spirit maketh intercession for us, with groanings that cannot be uttered: And he that searcheth the hearts knoweth what is the mind of the spirit; because he maketh intercession for the Saints according to the will of God.","segments":[{"text":"We cannot of our selves pray thus acceptably unto God, without the Spirit of God to help our infirmities, and to teach us both for what and how to pray, Likewise the spirit also helpeth our infirmities; for we know not what we should pray for as we ought, but the spirit maketh intercession for us, with groanings that cannot be uttered: And he that searcheth the hearts knoweth what is the mind of the spirit; because he maketh intercession for the Saints according to the will of God.","proofs":["Romans 8:26–27"],"refs":[{"printed":"Romans 8:26–27","osis":["Rom.8.26-Rom.8.27"]}],"note":null}],"items":[]},{"question":"Doth God accept and answer all the Prayers that are offered unto him?","answer":"God doth not accept and answer the Prayers of the wicked, The Sacrifice of the wicked is an abomination unto the Lord; but the Prayer of the upright is his delight. 2. God doth not accept the Prayers of his own people when they regard iniquity in their hearts, If I regard iniquity in my heart, the Lord will not hear my Prayer. 3. God doth accept the Prayers of his people which are offered up unto him in the Name of Christ, and by the help of the Spirit, and which are for things agreeable unto his will; so that he either giveth the things unto them which they pray for, or else something that is equivalent or better for them.","segments":[{"text":"God doth not accept and answer the Prayers of the wicked, The Sacrifice of the wicked is an abomination unto the Lord; but the Prayer of the upright is his delight.","proofs":["Proverbs 15:8"],"refs":[{"printed":"Proverbs 15:8","osis":["Prov.15.8"]}],"note":null},{"text":"2. God doth not accept the Prayers of his own people when they regard iniquity in their hearts, If I regard iniquity in my heart, the Lord will not hear my Prayer.","proofs":["Psalm 66:18"],"refs":[{"printed":"Psalm 66:18","osis":["Ps.66.18"]}],"note":null},{"text":"3. God doth accept the Prayers of his people which are offered up unto him in the Name of Christ, and by the help of the Spirit, and which are for things agreeable unto his will; so that he either giveth the things unto them which they pray for, or else something that is equivalent or better for them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second part of Prayer?","answer":"The second part of Prayer is Confession of our sins, with which our Petitions for pardon and supply of our wants should be introduced.","segments":[{"text":"The second part of Prayer is Confession of our sins, with which our Petitions for pardon and supply of our wants should be introduced.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sins should we make confession of in Prayer?","answer":"In Prayer we should make confession of our Original and Actual sins, against Law and Gospel; of Omission and Commission in thought and heart, of lip and life, with the aggravations of them: acknowledging withal, our desert of temporal, spiritual and eternal judgments and punishments for them, I acknowledge my sin unto thee, and mine iniquity have I not hid. Against thee, thee only have I sinned, and done this evil in thy sight: Behold I was shapen in iniquity, and in sin did my mother conceive me. O Lord unto us belongeth confusion of face, because we have sinned against thee.","segments":[{"text":"In Prayer we should make confession of our Original and Actual sins, against Law and Gospel; of Omission and Commission in thought and heart, of lip and life, with the aggravations of them: acknowledging withal, our desert of temporal, spiritual and eternal judgments and punishments for them, I acknowledge my sin unto thee, and mine iniquity have I not hid.","proofs":["Psalm 32:5"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]}],"note":null},{"text":"Against thee, thee only have I sinned, and done this evil in thy sight: Behold I was shapen in iniquity, and in sin did my mother conceive me.","proofs":["Psalm 51:4–5"],"refs":[{"printed":"Psalm 51:4–5","osis":["Ps.51.4-Ps.51.5"]}],"note":null},{"text":"O Lord unto us belongeth confusion of face, because we have sinned against thee.","proofs":["Daniel 9:8"],"refs":[{"printed":"Daniel 9:8","osis":["Dan.9.8"]}],"note":null}],"items":[]},{"question":"How ought we in Prayer to make confession of sins?","answer":"We ought in Prayer to confess our sins humbly, fully, freely, with grief for them, and hatred of them, with full purpose and full resolution, in the strength of the Lord, not to return again unto the practice of them.","segments":[{"text":"We ought in Prayer to confess our sins humbly, fully, freely, with grief for them, and hatred of them, with full purpose and full resolution, in the strength of the Lord, not to return again unto the practice of them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third part of Prayer?","answer":"The third part of Prayer is thankful acknowledgment of Gods mercies temporal and spiritual here, and the promises of life and happiness in the other world; which we ought to acknowledg with admiration, faith, love, joy, and all kind of suitable affections, By prayer and suplication with thanksgiving let your requests be made known unto God.","segments":[{"text":"The third part of Prayer is thankful acknowledgment of Gods mercies temporal and spiritual here, and the promises of life and happiness in the other world; which we ought to acknowledg with admiration, faith, love, joy, and all kind of suitable affections, By prayer and suplication with thanksgiving let your requests be made known unto God.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":99,"title":"What Rule hath God given us for direction in Prayer?","part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given us for direction in Prayer?","answer":"The whole Word of God is of use to direct us in Prayer; but the special Rule of direction is that form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer.","segments":[{"text":"The whole Word of God is of use to direct us in Prayer; but the special Rule of direction is that form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is generally useful for our direction in Prayer?","answer":"The whole Word of God is generally useful for our direction, as it containeth plenty of matter for Prayer, guideth as to the manner of it, and aboundeth with variety of expressions which most fitly may be used in it.","segments":[{"text":"The whole Word of God is generally useful for our direction, as it containeth plenty of matter for Prayer, guideth as to the manner of it, and aboundeth with variety of expressions which most fitly may be used in it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the special Rule for direction in Prayer?","answer":"The special Rule for direction in Prayer, is that form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer, After this manner therefore pray ye, Our Father which art in Heaven, Hallowed be thy Name, &c.","segments":[{"text":"The special Rule for direction in Prayer, is that form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer, After this manner therefore pray ye, Our Father which art in Heaven, Hallowed be thy Name, &c.","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null}],"items":[]},{"question":"How many parts are there in the Lords Prayer?","answer":"There are three parts in the Lords Prayer, the Preface, the Petitions, and the Conclusion.","segments":[{"text":"There are three parts in the Lords Prayer, the Preface, the Petitions, and the Conclusion.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":100,"title":"What doth the Preface of the Lords Prayer teach us?","part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface of the Lords Prayer teach us?","answer":"The Preface of the Lords Prayer, which is, Our Father which art in Heaven, teacheth us to draw neer to God with all holy Reverence, and confidence, as Children to a Father, able and ready to help us, and that we should pray with and for others.","segments":[{"text":"The Preface of the Lords Prayer, which is, Our Father which art in Heaven, teacheth us to draw neer to God with all holy Reverence, and confidence, as Children to a Father, able and ready to help us, and that we should pray with and for others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Preface of the Lords Prayer it self?","answer":"The Preface of the Lords Prayer it self, is in these words, Our Father which art in Heaven.","segments":[{"text":"The Preface of the Lords Prayer it self, is in these words, Our Father which art in Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do the words, Our Father, in the Preface teach us?","answer":"The words, Our Father, in the Preface teach us; 1. To draw neer unto God with confidence both of his All-sufficiency and his readiness to help us; as also with filial affections of desire, love and delight as children to our Father, For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption whereby we cry Abba Father. Him that is able to do exceeding abundantly above all that we ask or think. If ye then being evil know how to give good gifts unto your Children; how much more shall your Father which is in heaven, give good things to them that ask him, 2. To Pray to God with and for others he being a common Father unto all his people, Praying always with all prayer and supplication for all Saints.","segments":[{"text":"The words, Our Father, in the Preface teach us; 1. To draw neer unto God with confidence both of his All-sufficiency and his readiness to help us; as also with filial affections of desire, love and delight as children to our Father, For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption whereby we cry Abba Father.","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"Him that is able to do exceeding abundantly above all that we ask or think.","proofs":["Ephesians 3:20"],"refs":[{"printed":"Ephesians 3:20","osis":["Eph.3.20"]}],"note":null},{"text":"If ye then being evil know how to give good gifts unto your Children; how much more shall your Father which is in heaven, give good things to them that ask him,","proofs":["Matthew 7:11"],"refs":[{"printed":"Matthew 7:11","osis":["Matt.7.11"]}],"note":null},{"text":"2. To Pray to God with and for others he being a common Father unto all his people, Praying always with all prayer and supplication for all Saints.","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null}],"items":[]},{"question":"Are we to pray unto God only for the Saints and such as are his Children?","answer":"We must pray unto God not only for the Saints and his Children, but also for all men; we must pray not only for the Church in general, but also for the Nation wherein we live, for Magistrates and for Ministers, and not only for our Friends but also for our Enemies, Pray for the Peace of Jerusalem. I exhort therefore, that first of all supplications, prayers and intercessions, and giving of thanks be made for all men; For Kings and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty. Love your enemies and pray for them that dispitefully use you and persecute you.","segments":[{"text":"We must pray unto God not only for the Saints and his Children, but also for all men; we must pray not only for the Church in general, but also for the Nation wherein we live, for Magistrates and for Ministers, and not only for our Friends but also for our Enemies, Pray for the Peace of Jerusalem.","proofs":["Psalm 122:6"],"refs":[{"printed":"Psalm 122:6","osis":["Ps.122.6"]}],"note":null},{"text":"I exhort therefore, that first of all supplications, prayers and intercessions, and giving of thanks be made for all men; For Kings and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"Love your enemies and pray for them that dispitefully use you and persecute you.","proofs":["Matthew 5:44"],"refs":[{"printed":"Matthew 5:44","osis":["Matt.5.44"]}],"note":null}],"items":[]},{"question":"What do these words, Which art in Heaven, teach us?","answer":"These words, Which art in Heaven, teach us to draw neer unto God with all holy reverence because of our great distance, God being not our earthly Father, but our Father which is in Heaven, Be not rash with thy mouth, and let not thy heart be hasty to uter any thing before God: for God is in Heaven and thou upon Earth.","segments":[{"text":"These words, Which art in Heaven, teach us to draw neer unto God with all holy reverence because of our great distance, God being not our earthly Father, but our Father which is in Heaven, Be not rash with thy mouth, and let not thy heart be hasty to uter any thing before God: for God is in Heaven and thou upon Earth.","proofs":["Ecclesiastes 5:2"],"refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":101,"title":"What do we Pray for in the first Petition?","part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"What do we Pray for in the first Petition?","answer":"In the first Petition, which is, Hallowed be thy Name, we pray that God would enable us, and others to glorifie him in all that whereby he makes himself known, and that he would dispose all things to his own glory.","segments":[{"text":"In the first Petition, which is, Hallowed be thy Name, we pray that God would enable us, and others to glorifie him in all that whereby he makes himself known, and that he would dispose all things to his own glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the second part in the Lords Prayer?","answer":"The second part in the Lords Prayer is Petition.","segments":[{"text":"The second part in the Lords Prayer is Petition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Petitions are there in the Lords Prayer?","answer":"There are six Petitions in the Lords Prayer.","segments":[{"text":"There are six Petitions in the Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first Petition in the Lords Prayer?","answer":"The first Petition in the Lords Prayer is in these words, Hallowed be thy Name.","segments":[{"text":"The first Petition in the Lords Prayer is in these words, Hallowed be thy Name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the Name of God?","answer":"By the Name of God is meant Gods Titles, Attributes, Ordinances, Word and Works, whereby God is pleased to make himself known. See the explication of the 54th Answer.","segments":[{"text":"By the Name of God is meant Gods Titles, Attributes, Ordinances, Word and Works, whereby God is pleased to make himself known. See the explication of the 54th Answer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to Hallow Gods Name?","answer":"To Hallow Gods Name, is to Sanctifie, Honor and Glorifie God in all things, whereby he maketh himself known, Sanctifie the Lord of Hosts himself, and let him be your fear and your dread. Give unto the Lord the glory due to his Name: worship in the beauty of holiness.","segments":[{"text":"To Hallow Gods Name, is to Sanctifie, Honor and Glorifie God in all things, whereby he maketh himself known, Sanctifie the Lord of Hosts himself, and let him be your fear and your dread.","proofs":["Isaiah 8:13"],"refs":[{"printed":"Isaiah 8:13","osis":["Isa.8.13"]}],"note":null},{"text":"Give unto the Lord the glory due to his Name: worship in the beauty of holiness.","proofs":["Psalm 96:8–9"],"refs":[{"printed":"Psalm 96:8–9","osis":["Ps.96.8-Ps.96.9"]}],"note":null}],"items":[]},{"question":"What do we pray for in the Petition, Hallowed be thy Name?","answer":"In the Petition, Hallowed be thy Name, we pray, 1. That God would Hallow, and Glorifie his own name by magnifying himself in the world, and by disposing all things for his own glory; Let thy Name be magnified for ever. Fill their faces with shame that they may seek thy Name, O Lord: That men may know that thou alone, whose Name is JEHOVAH, art the most High over all the Earth. 2. That God would enable us to Hallow and Glorifie his Name by confessing and forsaking our sins which rob him of his glory; by admiring and adoring him in his glorious Titles and Attributes; in his infinite excellencies and perfections; by believing, loving and obeying his Word; by observing and attending upon him in his Worship and Ordinances; by magnifying him in his Works, and making use of his Creatures for his glory; by sincere, diligent, zealous and constant endeavours to promote his honor and interest in our places and Relations; and that the chief design of our thoughts, words and actions may be the glory of God; and that he would enable others also thus to Hallow and Glorifie his Name, God be merciful unto us and bless us, and cause his face to shine upon us: That thy way may be known upon Earth, and thy saving health among all Nations. Let the people praise thee, O God; Let all the people praise thee. For of him and through him, and to him are all things, to whom be glory for ever.","segments":[{"text":"In the Petition, Hallowed be thy Name, we pray, 1. That God would Hallow, and Glorifie his own name by magnifying himself in the world, and by disposing all things for his own glory; Let thy Name be magnified for ever.","proofs":["2 Samuel 7:26"],"refs":[{"printed":"2 Samuel 7:26","osis":["2Sam.7.26"]}],"note":null},{"text":"Fill their faces with shame that they may seek thy Name, O Lord: That men may know that thou alone, whose Name is JEHOVAH, art the most High over all the Earth.","proofs":["Psalm 83:16, 18"],"refs":[{"printed":"Psalm 83:16, 18","osis":["Ps.83.16","Ps.83.18"]}],"note":null},{"text":"2. That God would enable us to Hallow and Glorifie his Name by confessing and forsaking our sins which rob him of his glory; by admiring and adoring him in his glorious Titles and Attributes; in his infinite excellencies and perfections; by believing, loving and obeying his Word; by observing and attending upon him in his Worship and Ordinances; by magnifying him in his Works, and making use of his Creatures for his glory; by sincere, diligent, zealous and constant endeavours to promote his honor and interest in our places and Relations; and that the chief design of our thoughts, words and actions may be the glory of God; and that he would enable others also thus to Hallow and Glorifie his Name, God be merciful unto us and bless us, and cause his face to shine upon us: That thy way may be known upon Earth, and thy saving health among all Nations. Let the people praise thee, O God; Let all the people praise thee.","proofs":["Psalm 67:1–3"],"refs":[{"printed":"Psalm 67:1–3","osis":["Ps.67.1-Ps.67.3"]}],"note":null},{"text":"For of him and through him, and to him are all things, to whom be glory for ever.","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"items":[]}]}],"text":null},{"number":102,"title":"What do we pray for in the second Petition?","part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the second Petition?","answer":"In the second Petition, which is, Thy Kingdom come, we pray that Satans Kingdom may be destroyed, that the Kingdom of Grace may be advanced, our selves and others brought into it, and kept in it; and that the Kingdom of Glory may be hastened.","segments":[{"text":"In the second Petition, which is, Thy Kingdom come, we pray that Satans Kingdom may be destroyed, that the Kingdom of Grace may be advanced, our selves and others brought into it, and kept in it; and that the Kingdom of Glory may be hastened.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the Kingdom of God, which in this Petition we are to pray for the coming of?","answer":"By the Kingdom of God which in this Petition we are to pray for the coming of, is meant; 1. The Kingdom of Gods Grace here in this world, The Kingdom of God is within you. 2. The Kingdom of Gods glory in the other world, Know ye not that the unrighteous shall not inherit the Kingdom of God?","segments":[{"text":"By the Kingdom of God which in this Petition we are to pray for the coming of, is meant; 1. The Kingdom of Gods Grace here in this world, The Kingdom of God is within you.","proofs":["Luke 17:21"],"refs":[{"printed":"Luke 17:21","osis":["Luke.17.21"]}],"note":null},{"text":"2. The Kingdom of Gods glory in the other world, Know ye not that the unrighteous shall not inherit the Kingdom of God?","proofs":["1 Corinthians 6:9"],"refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"note":null}],"items":[]},{"question":"What do we request in our praying that Gods Kingdom of Grace may come?","answer":"We request in our praying that Gods Kingdom of Grace may come, 1. That the Kingdom of Satan in all the professed enemies of Gods Kingdom may be destroyed, and that all the power also of sin in our selves and others, whereby Satan hath dominion, may be subdued, Let God arise, and let his enemies be scattered, let them also that hate him flee before him. He that committeth sin is of the Devil; for this purpose the Son of God was manifested, that he might destroy the works of the Devil. 2. In general that the Kingdome of Gods grace might be advanced in the world above all other Kingdoms, And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. 3. In particular, that our selves and others might be brought into this Kingdom of Gods Grace by the power and efficacy of Gods word and spirit in our conversion, Finally brethren pray for us, that the word of the Lord may have a free course and be glorified, even as it is with you. The Gentiles, to whom I now send thee to open their eyes, and to turn them from darkness unto light, and from the power of Satan unto God, Brethren, my hearts desire and prayer to God for Israel is, that they may be saved. 4. That our selves and others who are brought already into the Kingdom of Grace, may be kept in it by strengthning and establishing grace, The God of all Grace, who hath called us into his eternal glory by Christ Jesus, after ye have suffered a while make you perfect, establish, strengthen, settle you.","segments":[{"text":"We request in our praying that Gods Kingdom of Grace may come, 1. That the Kingdom of Satan in all the professed enemies of Gods Kingdom may be destroyed, and that all the power also of sin in our selves and others, whereby Satan hath dominion, may be subdued, Let God arise, and let his enemies be scattered, let them also that hate him flee before him.","proofs":["Psalm 68:1"],"refs":[{"printed":"Psalm 68:1","osis":["Ps.68.1"]}],"note":null},{"text":"He that committeth sin is of the Devil; for this purpose the Son of God was manifested, that he might destroy the works of the Devil.","proofs":["1 John 3:8"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]}],"note":null},{"text":"2. In general that the Kingdome of Gods grace might be advanced in the world above all other Kingdoms, And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it.","proofs":["Isaiah 2:2"],"refs":[{"printed":"Isaiah 2:2","osis":["Isa.2.2"]}],"note":null},{"text":"3. In particular, that our selves and others might be brought into this Kingdom of Gods Grace by the power and efficacy of Gods word and spirit in our conversion, Finally brethren pray for us, that the word of the Lord may have a free course and be glorified, even as it is with you.","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"The Gentiles, to whom I now send thee to open their eyes, and to turn them from darkness unto light, and from the power of Satan unto God,","proofs":["Acts 26:17–18"],"refs":[{"printed":"Acts 26:17–18","osis":["Acts.26.17-Acts.26.18"]}],"note":null},{"text":"Brethren, my hearts desire and prayer to God for Israel is, that they may be saved.","proofs":["Romans 10:1"],"refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"note":null},{"text":"4. That our selves and others who are brought already into the Kingdom of Grace, may be kept in it by strengthning and establishing grace, The God of all Grace, who hath called us into his eternal glory by Christ Jesus, after ye have suffered a while make you perfect, establish, strengthen, settle you.","proofs":["1 Peter 5:10"],"refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]}],"note":null}],"items":[]},{"question":"What do we request in praying that the Kingdom of Gods glory may come?","answer":"We request in our praying that the Kingdom of Gods glory may come, that this Kingdom of glory may be hastened, which will appear and be manifested unto the whole world at the second coming and appearance of the Lord Jesus to judgment, He which testifieth these things, saith, surely I come quickly, Amen, Even so, Come Lord Jesus.","segments":[{"text":"We request in our praying that the Kingdom of Gods glory may come, that this Kingdom of glory may be hastened, which will appear and be manifested unto the whole world at the second coming and appearance of the Lord Jesus to judgment, He which testifieth these things, saith, surely I come quickly, Amen, Even so, Come Lord Jesus.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"items":[]}]}],"text":null},{"number":103,"title":"What do we pray for in the third Petition?","part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the third Petition?","answer":"In the third Petition, which is, Thy will be done in Earth as it is in Heaven, we pray, that God by his grace would make us able and willing to know, obey and submit to his will in all things, as the Angels do in Heaven.","segments":[{"text":"In the third Petition, which is, Thy will be done in Earth as it is in Heaven, we pray, that God by his grace would make us able and willing to know, obey and submit to his will in all things, as the Angels do in Heaven.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by the will of God which we are to pray that it might be done?","answer":"By the will of God which we are to pray that it might be done, is meant; 1. The will of Gods precept, or that which he is pleased to require of us, Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. 2. The will of Gods Providence, or that which he is pleased to do with us, and unto us, If I might have a prosperous journey by the will of God to come unto you. It is better, if the will of God be so, that ye suffer for well doing, than for evil doing.","segments":[{"text":"By the will of God which we are to pray that it might be done, is meant; 1. The will of Gods precept, or that which he is pleased to require of us, Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven.","proofs":["Matthew 7:21"],"refs":[{"printed":"Matthew 7:21","osis":["Matt.7.21"]}],"note":null},{"text":"2. The will of Gods Providence, or that which he is pleased to do with us, and unto us, If I might have a prosperous journey by the will of God to come unto you.","proofs":["Romans 1:10"],"refs":[{"printed":"Romans 1:10","osis":["Rom.1.10"]}],"note":null},{"text":"It is better, if the will of God be so, that ye suffer for well doing, than for evil doing.","proofs":["1 Peter 3:17"],"refs":[{"printed":"1 Peter 3:17","osis":["1Pet.3.17"]}],"note":null}],"items":[]},{"question":"What do we request when we pray that the will of Gods precept be done?","answer":"When we pray that the will of Gods precept be done, we request: 1. That our selves and others, who naturally are dark and ignorant of this will, may by his word and spirit be enabled to know and understand it, ye were sometimes darkness, but now ye are light in the Lord. Be not unwise, but understanding what the will of the Lord is. We cease not to pray for you, and to desire, that ye might be filled with the knowledg of his will in all wisdom and spiritual understanding. 2. That our selves and others who naturally have in our hearts an enmity against Gods Law, might be enclined and enabled to obey and do whatever it is the will of God to command, The carnal mind is enmity against God, for it is not subject unto the Law of God, neither indeed can be. Encline my heart unto thy Testimonies. Teach me to do thy will, for thou art my God, thy spirit is good. I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.","segments":[{"text":"When we pray that the will of Gods precept be done, we request: 1. That our selves and others, who naturally are dark and ignorant of this will, may by his word and spirit be enabled to know and understand it, ye were sometimes darkness, but now ye are light in the Lord. Be not unwise, but understanding what the will of the Lord is.","proofs":["Ephesians 5:8, 17"],"refs":[{"printed":"Ephesians 5:8, 17","osis":["Eph.5.8","Eph.5.17"]}],"note":null},{"text":"We cease not to pray for you, and to desire, that ye might be filled with the knowledg of his will in all wisdom and spiritual understanding.","proofs":["Colossians 1:9"],"refs":[{"printed":"Colossians 1:9","osis":["Col.1.9"]}],"note":null},{"text":"2. That our selves and others who naturally have in our hearts an enmity against Gods Law, might be enclined and enabled to obey and do whatever it is the will of God to command, The carnal mind is enmity against God, for it is not subject unto the Law of God, neither indeed can be.","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"Encline my heart unto thy Testimonies.","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null},{"text":"Teach me to do thy will, for thou art my God, thy spirit is good.","proofs":["Psalm 143:10"],"refs":[{"printed":"Psalm 143:10","osis":["Ps.143.10"]}],"note":null},{"text":"I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"items":[]},{"question":"What do we request when we pray that the will of Gods Providence be done?","answer":"When we pray that the will of Gods Providence be done; we request that our selves and others might have compliance of will with the will of God, so as thankfully to accept merciful Providences, and patiently submit unto afflictive Providences, And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word, And when he would not be perswaded, we ceased, saying, The will of the Lord be done.","segments":[{"text":"When we pray that the will of Gods Providence be done; we request that our selves and others might have compliance of will with the will of God, so as thankfully to accept merciful Providences, and patiently submit unto afflictive Providences, And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word,","proofs":["Luke 1:38"],"refs":[{"printed":"Luke 1:38","osis":["Luke.1.38"]}],"note":null},{"text":"And when he would not be perswaded, we ceased, saying, The will of the Lord be done.","proofs":["Acts 21:14"],"refs":[{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"note":null}],"items":[]},{"question":"How are we to pray that Gods will be done by our selves and others?","answer":"We are to pray that Gods will be done by our selves and others on earth universally, readily, unweariedly, constantly, even as it is done in Heaven, Bless the Lord ye his Angels which excel in strength, that do his Commandments, hearking unto the voice of his word. Bless the Lord all his works in all places of his dominion, bless the Lord, O my soul,","segments":[{"text":"We are to pray that Gods will be done by our selves and others on earth universally, readily, unweariedly, constantly, even as it is done in Heaven, Bless the Lord ye his Angels which excel in strength, that do his Commandments, hearking unto the voice of his word. Bless the Lord all his works in all places of his dominion, bless the Lord, O my soul,","proofs":["Psalm 103:20, 22"],"refs":[{"printed":"Psalm 103:20, 22","osis":["Ps.103.20","Ps.103.22"]}],"note":null}],"items":[]}]}],"text":null},{"number":104,"title":"What do we pray for in the fourth Petition?","part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fourth Petition?","answer":"In the fourth Petition, which is, Give us this day our daily Bread; we pray that of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth Petition, which is, Give us this day our daily Bread; we pray that of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by Our daily Bread?","answer":"By Our daily Bread is meant all outward provision for our daily sustenance, I will abundantly bless her Provision; I will satisfie her poor with Bread.","segments":[{"text":"By Our daily Bread is meant all outward provision for our daily sustenance, I will abundantly bless her Provision; I will satisfie her poor with Bread.","proofs":["Psalm 132:15"],"refs":[{"printed":"Psalm 132:15","osis":["Ps.132.15"]}],"note":null}],"items":[]},{"question":"What do we ask in praying for Our daily Bread?","answer":"In praying for Our daily Bread, we don’t ask plenty, but a competent portion of the good things of this life, such as God seeth to be necessary and most convenient for us, Give me neither Poverty nor Riches, feed me with food convenient for me.","segments":[{"text":"In praying for Our daily Bread, we don’t ask plenty, but a competent portion of the good things of this life, such as God seeth to be necessary and most convenient for us, Give me neither Poverty nor Riches, feed me with food convenient for me.","proofs":["Proverbs 30:8"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]}],"note":null}],"items":[]},{"question":"May we not have convenient outward Provisions without our asking?","answer":"We may have convenient outward Provisions without our asking, but we cannot have them without Gods giving, Thou givest them their meat in due season.","segments":[{"text":"We may have convenient outward Provisions without our asking, but we cannot have them without Gods giving, Thou givest them their meat in due season.","proofs":["Psalm 145:15"],"refs":[{"printed":"Psalm 145:15","osis":["Ps.145.15"]}],"note":null}],"items":[]},{"question":"What need we ask of God daily outward Provisions, if we may have them without asking?","answer":"We ought to ask for our daily outward Provisions, 1. Because God requireth that we should ask for these things, and he hath promised only unto such that they should not want them, The young Lyons do lack and suffer hunger, but they that seek the Lord shall not want any good thing. 2. Because in asking aright our daily outward Provisions, we ask and obtain the blessing of God with them, and without asking, if we have these things, we have them with Gods curse, And ye shall serve the Lord your God and he shall bless thy bread and water.","segments":[{"text":"We ought to ask for our daily outward Provisions, 1. Because God requireth that we should ask for these things, and he hath promised only unto such that they should not want them, The young Lyons do lack and suffer hunger, but they that seek the Lord shall not want any good thing.","proofs":["Psalm 34:10"],"refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]}],"note":null},{"text":"2. Because in asking aright our daily outward Provisions, we ask and obtain the blessing of God with them, and without asking, if we have these things, we have them with Gods curse, And ye shall serve the Lord your God and he shall bless thy bread and water.","proofs":["Exodus 23:25"],"refs":[{"printed":"Exodus 23:25","osis":["Exod.23.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":105,"title":"What do we ask in the fifth Petition?","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What do we ask in the fifth Petition?","answer":"In the fifth Petition, which is, Forgive us our Debts as we forgive our Debtors, we pray that God for Christ’s sake would freely pardon all our sins, which we are the rather encouraged to ask, because by his Grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth Petition, which is, Forgive us our Debts as we forgive our Debtors, we pray that God for Christ’s sake would freely pardon all our sins, which we are the rather encouraged to ask, because by his Grace we are enabled from the heart to forgive others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is meant by our Debts?","answer":"By our Debts is meant our sins against God whereby we are indebted unto his Justice, which we can no otherwise satisfie, than by undergoing eternal punishment.","segments":[{"text":"By our Debts is meant our sins against God whereby we are indebted unto his Justice, which we can no otherwise satisfie, than by undergoing eternal punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Have all need of forgiveness, and may any Debts be forgiven?","answer":"All being sinners have need of forgiveness, and any sins (excepting the sin against the Holy Ghost) may be forgiven, If thou Lord shouldest mark iniquity, O Lord, who shall stand? But there is forgiveness with thee that thou mayest be feared.","segments":[{"text":"All being sinners have need of forgiveness, and any sins (excepting the sin against the Holy Ghost) may be forgiven, If thou Lord shouldest mark iniquity, O Lord, who shall stand? But there is forgiveness with thee that thou mayest be feared.","proofs":["Psalm 130:3–4"],"refs":[{"printed":"Psalm 130:3–4","osis":["Ps.130.3-Ps.130.4"]}],"note":null}],"items":[]},{"question":"May we pray unto God for the forgiveness of our sins upon the account of our own merits?","answer":"We have no merit, in the sight of God, of our own; and therefore we must pray that God would freely pardon all our sins of his own mercy and loving kindness, Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy tender mercies blot out my transgression.","segments":[{"text":"We have no merit, in the sight of God, of our own; and therefore we must pray that God would freely pardon all our sins of his own mercy and loving kindness, Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy tender mercies blot out my transgression.","proofs":["Psalm 51:1"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]}],"note":null}],"items":[]},{"question":"May we hope by Prayer to obtain forgiveness of Gods mercy without any merit?","answer":"God being infinitely just as well as merciful, we must bring merit before him that we may obtain forgiveness of him, but because we have it not of our own, and he hath provided it for us in his Son, we must pray for pardon for the merit sake of Christ, who hath purchased foregiveness for us with his blood, In whom we have redemption through his blood, the forgiveness of sin.","segments":[{"text":"God being infinitely just as well as merciful, we must bring merit before him that we may obtain forgiveness of him, but because we have it not of our own, and he hath provided it for us in his Son, we must pray for pardon for the merit sake of Christ, who hath purchased foregiveness for us with his blood, In whom we have redemption through his blood, the forgiveness of sin.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"items":[]},{"question":"What may encourage us to ask forgiveness from God?","answer":"We may be encouraged to ask forgiveness from God, when by his Grace we are enabled with our hearts to forgive others, For if we forgive men their trespasses, your heavenly Father will forgive you.","segments":[{"text":"We may be encouraged to ask forgiveness from God, when by his Grace we are enabled with our hearts to forgive others, For if we forgive men their trespasses, your heavenly Father will forgive you.","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":null}],"items":[]}]}],"text":null},{"number":106,"title":"What do we pray for in the sixth Petition?","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the sixth Petition?","answer":"In the sixth Petition, which is, And lead us not into Temptation, but deliver us from Evil, we pray that either God would keep us from being tempted unto sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth Petition, which is, And lead us not into Temptation, but deliver us from Evil, we pray that either God would keep us from being tempted unto sin, or support and deliver us when we are tempted.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What do we request in praying, Lead us not into Temptation?","answer":"In praying Lead us not into Temptation, we request that God would keep us from being tempted unto sin.","segments":[{"text":"In praying Lead us not into Temptation, we request that God would keep us from being tempted unto sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth God keep us from being tempted unto sin?","answer":"God keepeth us from being tempted unto sin, either when he restraineth the Devil (the great Tempter of mankind) from assaulting us with his prevailing temptations; or else restraineth us from coming into those ways where temptations are waiting for us, and where we should be tempters unto our selves, Watch and pray that ye enter not into temptation, Keep back thy servant from presumptuous sins, let them not have dominion over me.","segments":[{"text":"God keepeth us from being tempted unto sin, either when he restraineth the Devil (the great Tempter of mankind) from assaulting us with his prevailing temptations; or else restraineth us from coming into those ways where temptations are waiting for us, and where we should be tempters unto our selves, Watch and pray that ye enter not into temptation,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null},{"text":"Keep back thy servant from presumptuous sins, let them not have dominion over me.","proofs":["Psalm 19:13"],"refs":[{"printed":"Psalm 19:13","osis":["Ps.19.13"]}],"note":null}],"items":[]},{"question":"What do we request in praying Deliver us from Evil?","answer":"In praying, Deliver us from Evil, we request that when we are tempted by the Devil, or the flesh, or the world unto sin, that we may be supported and strengthened to resist and overcome the temptations, so as to be delivered by the power of Gods sufficient Grace, from falling into the evil of sin. Resist the Devil, and he will fly from you. God is faithful, who will not suffer you to be tempted above that you are able. There was given me a thorn in the flesh, the messenger of Sathan to buffet me; For this I besought the Lord thrice, that it might depart from me; And he said unto me, my Grace is sufficient for thee.","segments":[{"text":"In praying, Deliver us from Evil, we request that when we are tempted by the Devil, or the flesh, or the world unto sin, that we may be supported and strengthened to resist and overcome the temptations, so as to be delivered by the power of Gods sufficient Grace, from falling into the evil of sin. Resist the Devil, and he will fly from you.","proofs":["James 4:7"],"refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"note":null},{"text":"God is faithful, who will not suffer you to be tempted above that you are able.","proofs":["1 Corinthians 10:13"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"note":null},{"text":"There was given me a thorn in the flesh, the messenger of Sathan to buffet me; For this I besought the Lord thrice, that it might depart from me; And he said unto me, my Grace is sufficient for thee.","proofs":["2 Corinthians 12:7–9"],"refs":[{"printed":"2 Corinthians 12:7–9","osis":["2Cor.12.7-2Cor.12.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":107,"title":"What doth the Conclusion of the Lords Prayer teach us?","part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Conclusion of the Lords Prayer teach us?","answer":"The Conclusion of the Lords Prayer, which is, For thine is the Kingdom, the power and the glory for ever, Amen: teacheth us, to take our encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him, and in testimony of our desire and assurance to be heard, we say, Amen.","segments":[{"text":"The Conclusion of the Lords Prayer, which is, For thine is the Kingdom, the power and the glory for ever, Amen: teacheth us, to take our encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him, and in testimony of our desire and assurance to be heard, we say, Amen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the conclusion to the Lords Prayer it self?","answer":"The conclusion to the Lords Prayer it self, is in these words, For thine is the Kingdom and the power and the glory for ever, Amen.","segments":[{"text":"The conclusion to the Lords Prayer it self, is in these words, For thine is the Kingdom and the power and the glory for ever, Amen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first thing, which this Conclusion of the Lords prayer doth teach us?","answer":"The first thing which this Conclusion of the Lords Prayer doth teach us, is to take our encouragement in Prayer, not from our selves, or any worthiness of our own, but from God only, who having the Kingdom, and eternal Sovereignty, the Power and eternal All-sufficiencie, the glory for ever, and therefore incomparably glorious in his Faithfulness, Goodness, and most tender Mercy, we may perswade our selves that he is both able to give what we ask, and that he is willing and will give what he hath promised unto us, We do not present our supplications for our righteousnes, but for thy great mercies, O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own sake, O my God, Hearken unto the voice of my cry, my King and my God, for unto thee will I pray, Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; Unto him be glory in the Church by Christ Jesus, throughout all ages world without end, Amen.","segments":[{"text":"The first thing which this Conclusion of the Lords Prayer doth teach us, is to take our encouragement in Prayer, not from our selves, or any worthiness of our own, but from God only, who having the Kingdom, and eternal Sovereignty, the Power and eternal All-sufficiencie, the glory for ever, and therefore incomparably glorious in his Faithfulness, Goodness, and most tender Mercy, we may perswade our selves that he is both able to give what we ask, and that he is willing and will give what he hath promised unto us, We do not present our supplications for our righteousnes, but for thy great mercies, O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own sake, O my God,","proofs":["Daniel 9:18–19"],"refs":[{"printed":"Daniel 9:18–19","osis":["Dan.9.18-Dan.9.19"]}],"note":null},{"text":"Hearken unto the voice of my cry, my King and my God, for unto thee will I pray,","proofs":["Psalm 5:2"],"refs":[{"printed":"Psalm 5:2","osis":["Ps.5.2"]}],"note":null},{"text":"Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; Unto him be glory in the Church by Christ Jesus, throughout all ages world without end, Amen.","proofs":["Ephesians 3:20–21"],"refs":[{"printed":"Ephesians 3:20–21","osis":["Eph.3.20-Eph.3.21"]}],"note":null}],"items":[]},{"question":"What is the second thing which this Conclusion of the Lords Prayer doth teach us?","answer":"The second thing which this conclusion of the Lords Prayer doth teach us, is in our Prayers to God, to praise him, ascribing Kingdom, Power and Glory unto him, Blessed be thou Lord God of Israel, our Father for ever and ever: Thine, O Lord is the greatness, and the power, and the glory and the victory, and the Majesty; for all that is in Heaven and Earth is thine; thine is the Kingdom, and thou art exalted as head above all. Now therefore our God we thank thee, and praise thy glorious Name. Now unto the King Eternal, Immortal, Invisible, the only wise God, be honour and Glory for ever and ever, Amen.","segments":[{"text":"The second thing which this conclusion of the Lords Prayer doth teach us, is in our Prayers to God, to praise him, ascribing Kingdom, Power and Glory unto him, Blessed be thou Lord God of Israel, our Father for ever and ever: Thine, O Lord is the greatness, and the power, and the glory and the victory, and the Majesty; for all that is in Heaven and Earth is thine; thine is the Kingdom, and thou art exalted as head above all. Now therefore our God we thank thee, and praise thy glorious Name.","proofs":["1 Chronicles 29:11, 13"],"refs":[{"printed":"1 Chronicles 29:11, 13","osis":["1Chr.29.11","1Chr.29.13"]}],"note":null},{"text":"Now unto the King Eternal, Immortal, Invisible, the only wise God, be honour and Glory for ever and ever, Amen.","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null}],"items":[]},{"question":"Why are we to say, Amen?","answer":"We are to say, Amen, which signifieth so be it, or, so it shall be, in testimony of our desires and assurance to be heard. Amen, Even so come Lord Jesus.","segments":[{"text":"We are to say, Amen, which signifieth so be it, or, so it shall be, in testimony of our desires and assurance to be heard. Amen, Even so come Lord Jesus.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"alleine1672","kind":"commentary","title":"A Most Familiar Explanation of the Assemblies Shorter Catechism","short":null,"aliases":["A Most Familiar Explanation of the Assembly’s Shorter Catechism"],"authors":["Joseph Alleine"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":null,"first_published":1672,"adopted":[]},"year":1672,"edition":"The last edition, corrected and much amended, printed for Edward Brewster, 1674","source":"https://archive.org/details/bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1674","image":{"url":"/downloads/v1/images/alleine1672.jpg","width":200,"height":250,"alt":"Joseph Alleine, head and shoulders in an oval, an engraving","credit":"Engraving, 17th century (Bibliothèque nationale de France)","source":"https://commons.wikimedia.org/wiki/File:Recueil._Portraits_de_Joseph_Allein_-_btv1b8529779f.jpg","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"A Most Familiar Explanation of the Assemblies Shorter Catechism. Wherein their Larger Answers are broken into Lesser Parcels, thereby to let in the light, by degrees, into the minds of the Learners","edition":"The last edition, corrected and much amended, printed for Edward Brewster, 1674","published":1674,"place":"London","catalog":["Wing A974","ESTC R25230"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1674","pdf":"https://assets.symbolics.dev/6b0ac69360cfef3f66edf66d41976d8e0f2c5b6bb700c43f15722d7ee02a5ba6/bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1674.pdf","sha256":"6b0ac69360cfef3f66edf66d41976d8e0f2c5b6bb700c43f15722d7ee02a5ba6","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1674/bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1674.pdf"},"transcription":{"from":"eebo-tcp:A26693","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1674","by":"Claude, for cco3","date":"2026-10-28","scope":"where the import report flagged A26693 (its gaps, misnumbered questions and misprinted labels)"}]},"license":"public-domain","notes":"By Joseph Alleine (1634–1668), ejected from Taunton in 1662, who signs himself “Jos. Allaine”. It breaks each of the Assembly’s answers into small questions, most answered “Yes”, “No” or a phrase, and gives no Scripture proofs of its own. Each entry is the question as Alleine prints it and the Assembly’s answer, with his questions under it. The earliest printing known is “London, Printed in the Year 1672” (archive.org, `bim_early-english-books-1641-1700_a-most-familiar-explanat_alleine-joseph_1672`); Clavell’s catalogue of books printed from 1666 to 1672 lists one for George Calvert and Samuel Sprint, and Anthony Wood could not find when it was first printed. This text is Brewster’s of 1674, “The last Edition Corrected and much amended”, as EEBO-TCP transcribed it (A26693), and the scan is EEBO’s film of it. Its “Admonition to the Readers”, its “Useful Questions, Whereby a Christian may every day examine himself” and its letter to the people of Taunton are `prose/`; Brewster’s list of his books is left out. Imported by `scripts/import-tcp.mjs` (`--kind commentary`), and proofread against the scan only where the import report pointed."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":107,"url":"/api/v1/documents/alleine1672","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"admonition","title":"An Admonition to the Readers","text":"I Am not insensible, that this little tract may seem to many, as a thing born out of due time. But they that have their spiritual senses exercised, and have seen and tasted, how jejune, and lifeless, and insipid the more publick exercises of religion somewhere are; will be easily convinced, that *now* they are called to double their diligence in family duties. And sith it is the great charge of Housholders ([^1]), to teach their Children, and their ([^2]), housholds after them, and to ([^3]) catechize them in the way wherein they should go (whereunto the present exigencies, do more than ordinarily oblige them) it may not seem altogether unseasonable, to have added this plain and familiar help for their assistance.\n\nIf therefore the earnest Calls of your suffering Ministers, the dreadful Charge of immortal souls, the strict Commands of your Maker and Judg, have engaged you in a resolution to set up this much neglected, but necessary and most beneficial exercise, let me advise you to take this plain method. First, let those under your charge learn the Answers in the Assemblies Catechism, Then ask them these little Questions drawn from thence, and if they are at a loss, shew them out of which part of the greater Answer, they should have made return to the lesser Question. And this would be the more effectual, if you did run over all a second time, that they might observe the force of every clause and word in the Answer out of the Assembly, before you pass to examine them further on. Do not put them upon learning the Scriptures, till they ean get through all the Chatechism, and then examine them, how they can prove such or such a clause in the answer, leaving the order that the Scriptures ly in. And as ever you desire to see the happy issue, of this most useful exercise.\n\n*1.* Let it be done solemnly, and appoint stated times for the weekly performing it; and if through necessity, or negligence, you should omit the season, watch for an opportunity speedily to do it, at least let it be done once the oftner the next week.\n\n*2.* Set to every one his task, according to their several capacities, and be punctual in requiring it, and shew your selves as zealous for the doing of Gods work, as you are for your own. But let not the explicatory Questions and Answers be learnt without book by any, because this would be a needless burden, and they are in effect learnt already by them that can give an account of the Catechism it self.\n\nThis I cannot omit, that it is my fervent desire, that not only the younger, but also the elder sort would become students of the Catechism, and (if able) commit it to memory. Beloved, would you know wherein you might rejoice the soul of your Minister, would you do me a pleasure and refresh me in my tribulations for your sakes? why, herein you may do it. This would be no little pleasure to me, and (I am sure) no little profit to you. O the miserable defect of knowledg, even among Professors themselves, for want of humility and diligence to commit to memory the principles of religion?\n\nThere is a twofold knowledg; Confused and Distinct; The confused knowledg is only to know the *quod sit,* that there is such or such a thing: and here, too often, many Professors rest. The distinct knowledg is, to understand the *quid sit,* and to be able to give a description of any grace, priviledg, or the like, and the difference of it from any other; and also the *cur sit,* or the ground or reason from the Scripture, why they do believe such or such a truth: and here men do (generally) unhappily fail.\n\nBeloved, my ambition is, that you should grow in grace, and the knowledg of our Lord Jesus Christ, that you should be clear and distinct in your knowledg, that there should not not be one among you, but should be able to give a good account of his faith from the Word of Truth. Verily, it is no small shame for men of years, under the Gospel (especially for Professors, and this when we have yet such easie and excellent helps) not to be able to prove the main point of our religion from the Scriptures, and to give a solid description of faith, repentance, justification, sanctification, effectual calling, and the like; which will never be done to purpose, except they will learn a Catechism. If any think themselves above it, I fear it is from their pride and ignorance: for my part, I profess my self a learner. Well, will you learn with me? why should you not stir up each other, and engage together, that you will set to this work? O that I might but hear that you would so far gratifie the request of a Messenger of Christ, and his Embassador to youward.\n\n[^1]: Deut. 6. 6, 7.\n[^2]: Gen. 18, 19.\n[^3]: Prov. 22. 6. the margin."},{"name":"letter","title":"To the most endeared People, the Inhabibitants of Taunton; Salvation","text":"Most dearly beloved aud longed for, my Joy and Crown.\n\nMY hearts desire, and prayer for you is, that[^1] you may be saved. This is that which I have been praying, and studying, and preaching for these many years; and this is the end of my venturing, and suffering, and writing at this prsent time. God that knoweth all things, he knoweth that this is my wish; Oh that I could but come at your souls! And that this is the prize and the gain that I run for, that I might win souls. I seek not other gifts give me your hearts, let me but part between your sins and you; suffer me but to save you. Give me leave to carry you over to Jesus Christ, and I will not ask you any more. I will serve you gladly, I will suffer for you thankfully, so I may but save you. Do not wonder why I follow you so pressingly, why I call upon you so frequently; let not my importunity be grievous to you; all this is but to save you. Christ did not bethink his blood, and shall I bethink my breath, or ink, in order to your salvation? What pity is it, that any of you should miscarry at last, under the power of ignorance, or by a prophane negligence, or a formal and lifeless profession of strict godliness.\n\nBeloved, I am afraid of you, lest (as to many of you) I have run in vain. I cannot but most thankfully acknowledg, that (considering the paucity of these that are saved) there are not a few of you who are the joy of your Ministers & the glory of Christ. But it cannot be dissembled, that far the greater number give little ground to hope, that they are in the state of salvation. And must not this be a pinching thought, to a compassionate teacher, to think, that he cannot for his heart perswade men but that the most of them will wilfully throw away themselves? Is it not a woful sight, to behold the devils driving a great part of our miserable flocks, (as they did once the herd of swine, the keepers themselves amazed looking on,) I say driving them violently down the hill, till they be choked in the water, & drowned irrecoverably in the gulph of endless perdition? Ah miserable spectacle! what through the loosness and sensuality of some, what throngh the wilful blindness of others, what through the halving, and cold, and customary religion of others, how great a number of our flocks is Satan like to carry utterly away from us, after all that hath been done to save them?\n\nYet I cannot but call after them. Hearken unto me, O ye Children. How long will you[^2] love vanity, and follow after leasing, and[^3] trust in lying words? As the Lord liveth you are lost, except you turn:[^4] wherefore turn your selves and live ye. Ah how mercy woeth you! how it waiteth to be gracious to you! Hear, O sinners, hear. See you not how the merciful Saviour of the world stretcheth forth his hands all the day long, and spreadeth forth his wings, and calleth you as a hen doth her chicken? Hear you not the soundings of his bowels? he hath no need of you; yet how do his compassions melt over perishing sinners? his[^5] heart is turned within him, and shall not this turn your hearts? his repentings are kindled together? and shall not this lead you to repentance?[^6] Behold, he standeth at the door and knocketh. O man wilt thou keep Jesus at the door, and lodg *Barabbas* in thy bosom? and prefer thy cruel lusts, before thy compassionate Lord? Oh his melting love to sinners! he[^7] calleth after them, he[^8] weepeth over them, he[^9] cryeth to them; How long ye simple ones, will you love simplicity?[^10] will you not be made clean? when shall it once be? why will you die? Turn you at my reproof: behold, I will pour out my spirit unto you. Sinner, art thou not yet melted? Oh come in at his loving calls. Come out from thy sins: touch the scepter of grace and live: why shouldest thou be[^11] dashed in pieces by his iron rod? kiss the Son: why shouldst thou perish in the way? set up Jesus as thy King, lest he count thee for his[^12] enemy, because thou wouldest that he should not reign over thee, and so thou be called forth and slain before him. Oh how dreadful will this case be to perish under the pitiful eyes of his mercy, and to die by the hand of a Saviour! Oh double hell, to have thy redeemer become thine executioner! and the hand that was so long stretched forth to save thee, to be now stretched forth to slay thee! and the merciful heart of Christ himself hardned against thee, so as that he should call thee forth, and with his own hand hew thee in pieces, (as *Samuel* did *Agag*) before the Lord.\n\nBut I have been too too long in prefacing to what I intended forthwith to have fallen upon: indeed I am apt to run out in matters that do so nearly touch upon your greatest concernments.\n\nBeloved, I despair of ever bringing you to salvation, without sanctification: or possessing you of happiness, without perswading you to holiness. God knows I have not the least hope ever to see one of your faces in heaven, except you be converted and sanctified, and exercise your selves unto godliness. This is that I drive at. I beseech you study to further personal godliness and family godliness.\n\n1\\. Personal godliness. Let it be your first care to set up Christ in your hearts. See that you make all your worldy interests to stoop to him, that you be entirely and unreservedly devoted unto him. If you[^13] wilfully and deliberately and ordinarily harbour any sin, you are undone? See that you unfeignedly[^14] take the Laws of Christ, as the rule of your words, thoughts, and actions; and subject your[^15] whole man, members and mind faithfully to him. If you have not a true respect to[^16] all Gods Commandments,[^17] you are unsound at heart. Oh study to get the image and impress of Christ upon you within. Begin with your hearts, else you build without a foundation. Labour to get a saving change within, or else all external performances will be to no purpose. And then study to shew forth the power of godliness in the life. Let piety be your first and great business. ’Tis the highest point of Justice, to give God his due. Beware that none of you be a Prayer-less person: for that is a most certain discovery of a Christless and[^18] a graceless person, of one that is a very stranger to the fear of God. Suffer not your Bibles to gather dust. See that you[^19] converse daily with the word. That man can never lay claim to blessedness, whose[^20] delight is not in the Law of the Lord. Let meditation and self-examination be your daily exercise, else the Papists, yea, the Pagans, will condemn us. That the short questions, which I have given you as a help to self-examination, may be daily perused by you, is the matter of my passionate request unto you. If ever you come to any growth in holiness, without the constant use of this practice, I am grosly deceiv’d; and therefore I would beseech, yea, even charge you, by the Lord, that you would daily examine your selves by these questions, till you have found a better help to this duty.\n\nBut Piety, without Charity, is but the half of Christianity, or rather impious hypocrisie. We may not divide the *Tables.* See therefore that you do justly, and love mercy, and let Equity and Charity run like an even thread, throughout all your dealings. Be you temperate in all things, & let Chastity and Sobriety be your undivided companions. Let Truth and Purity, Seriousness and Modesty, Heavenliness and Gravity, be the constant ornaments of your speech. Let patience and humility, simplicity and sincerity shine out in all the parts of your conversations. See that you forget and forgive wrongs, and requite them with kindness, as you would be found children of the most High. Be merciful in your censures, and put the most favourable construction upon your brethrens carriage, that their actions will reasonably bear. Be slow in promising, punctual in fulfilling. Let meekness and innocency, affableness, yieldingness, and courtesie, commend your conversations to all men. Let none of your relations want that love and loyalty, that reverence and duty, that tenderness, care, and vigilancy, which their several places and capacities call for. This is throughout godliness. I charge you before the most high God, that none of you be found a swearer, or a lyar, a lover of evil company, or a scoffer, or malicious, or covetous, or a drunkard, or a glutton, unrighteous in his dealing, unclean in his living, or a quarreller, or a thief, or a backbiter, or a railer: for I denouce unto you from the living God, that[^21] destruction and damnation is the end of all such.[^22]\n\n2\\. Family godliness. He that hath set up Christ in[^23] his heart, will be sure to study to set him up in his[^24] house. Let every family with you be[^25] a Christian Church; every house, a house of Prayer; every[^26] houshold, a houshold of faith. Let every housholder say, with *Johua,*[^27] *I and my house will serve the Lord;* and resolve with *David,*[^28] *I will walk within my house with a perfect heart.* Let me press upon you a few duties, which I have been long harping upon, but alas (I speak it to your shame) with many (too too many) of you, to little purpose in general.\n\nFirst, Let Religion be in your families, not as a matter by the by (to be minded at leisure, when the world will give you leave) but the standing business of the house. Let them have your prayers as duly as their meals; is there any of your families, but have time for their taking food? wretched man! canst thou find time to eat it, and not find time to pray in?\n\nSecondly, settle it upon your hearts, that your souls are bound up in the souls of your family. They are committed unto you, & (if they be lost through your neglect) will be required at your hands. Sirs, if you do not, you shall know, that the charge of souls is a heavy charge, and that the blood of souls is a heavy guilt. O man, hast thou a charge of souls to answer for, and dost thou not yet bestir thy self for them, that their blood be not found in thy skirts? wilt thou do no more for immortal souls, thèn thou wilt do for thy beasts that perish? What dost thou do for thy children, and servants? Thou providest meat and drink for them, agreeable to their natures, and dost thou not the same for thy beasts? Thou givest them medicines, and cherishest them when they be sick, and dost thou not as much for thy swine? more particularly.\n\n1\\. Let the[^29] solemn reading of the word and[^30] singing of Psalms, be your family exercises.\n\n2\\. Let every person in your families be duly called to an account, of their profiting by the word[^31] heard or read, as they be about doing your own business. This is a duty of consequence unspeakable, and would be a means to bring those under your charge, to remember and profit by what they receive. See Chists example in calling his family to an account, *Mat.* 16. 11. 13. 15.\n\n3\\. Often take an account of the souls under your care, concerning their spiritual[^32] estates, make inquiry into their conditions, insist much upon the sinfulness and misery of their natural estate, and upon the necessity of regeneration and conversion, in order to their salvation. Admonish them gravely of their sins, incourage beginnings. Follow them earnostly, and let them have no quiet for you, till you see them in a saving change. This is a duty of high[^33] consequence, but (I am afraid) fearfully neglected, even by some that are godly. Doth not Conscience say, Thou art the man?\n\n4\\. Look to the strict sanctifying of the Sabbath[^34] by all your housholds. Many poor families have little time else. O improve but your Sabbath days[^35] as diligently in labouring for knowledg, and doing your Makers work, as you do the other days in doing your own work, and I doubt not, but you may come to some proficiency.\n\n5\\. Let the[^36] Morning and Evening Sacrifice of solemn Prayer, be daily offered up in all pour families. Beware they be not found among the families[^37] that call not upon Gods name; for why should there be[^38] wrath from the Lord upon your families?[^39] O miserable families, without God in the world, that are without family Prayer! What have you so many family sins, family wants, family mercies, what and yet no family Prayers? How do you pray with[^40] All prayer and supplication, if you do not with family prayer? Say not, I have no time. What hast thou all thy time on purpose to serve God, and save thy soul? and yet is this for which thou canst find no time. Find but a heart, and I will find time. Pinch out of your meals, and sleep, rather than want for Prayer. Say not, my business will not give leave. This is the greatest business to save thy self, and the souls committed to thee. Besides, a whet will be no let. In a word, the[^41] blessing of all is to be got by prayer; and what is thy business without Gods blessing? Say not, I am[^42] not able. Use the[^43] one talent, and God will increase. Helps are to be had, till thou art better able. But if there be no other remedy, thou must join with thine abler neighbour. God hath special[^44] regard to joint-prayer, and therefore you must improve family advantages for the performing of it.[^45]\n\n6\\. Put every one in your families upon private[^46] prayer. Observe whether they do perform it. Get them the help of a form, if they need it, till they are able to go without it. Direct them how to pray, by minding them of their sins, wants, and mercies, the materials of prayer. This was the practice of *John,* and of Jesus, *Luke* 11. 1, 2, *&c.*\n\n7\\. Set up Catechizing in your Families, at the least once every week. It was my parting, dying request, that you would set up and maintain this duty constantly in your families. Have you done it all accordingly? Cannot your consciences witness, cannot your families witness you have not? Well, I thought my parting words would have done something with you: I hoped the fervent request of a dying Minister, would have prevailed for such a small matter with you. What, to this day without solemn catechizing in yonr houses? Ah, what a discouragement to your Teacher is this? Brethren, shall I yet prevail with you? will you reject me now also? O let me perswade you, before you take off your eyes from these lines, to resolve to set upon the constant exercise of this duty. Surely I have done and suffered more for you than this comes to: will you now deny me? I beseech you let me find, if ever God do again bring me to visit your houses, that the words of a suffering Minister have some power with you. I have sent you an help on purpose: what, shall all my perswasions be but speaking in the wind? and all my pains but labouring in the fire? Beloved, have you no dread of the Almighties charge, That you should[^47] *teach these things diligently to your children, and talk of them as you sit in your houses,* &c. and[^48] *train them up in the way wherein they should go.* Hath God so commended *Abraham* that[^49] he would teach *his children and houshold,* and that he had[^50] many *instructed servants,* and given such a promise to him thereupon, and will not you put in for a share neither in the praise, nor the promise? Hath[^51] Christ honoured catechizing with his presence, and will not you own it with your practice? Say not, they are careless, and will not learn. What have you your authority for, if not to use it for God, and the good of their souls? You will call them up, and force them to do your work; and should you not at least be as zealous in putting them upon Gods work? Say not, they are dull, and are not capable: If they be dull, God requires of you the more pains and patience; but so dull as they are, you will make them to learn how to work; and can they not learn as well how to live! Are they capable of the mysteries of your trade, and are they not capable of the plain principles of Religion? well, as ever you would see the growth of religion, the cure of ignorance, the remedy of prophaness, the downfall of error, fulfil you my joy in going through with this duty.\n\nI have been too long already, and yet I am afraid my letter will be ended before my work be done. How loth am I to leave you, before I have prevailed with you to set to the work to which you are here directed will you pass your promise? will you give me your hands? Oh that you would! you cannot do me a greater pleasure. Ask what you will of me. See if I will not do as much for you. Oh that your families might be a joy to me, as that twice noble Ladies to *John;* who professes he had no greater joy, then to find her children walking in the truth! Beloved, why should you not give the hand one to another, & mutually engage each to other, for more vigorous and diligent endeavours, in promoting family godliness. I must tell you, God looks for more than ordinary from you, in such a day as this. He expects that you should do, both in your hearts, & in your houses, somewhat more than ever, under these his extraordinary dispensations; my most dearly *beloved,* mine own bowels in the Lord, will you satisfie the longings of a travelling Minister? will you answer the calls of divine providence? would you remove the incumbent, or prevent the impending calamities? would you plant nurseries for the Church of God? would you that God should build your houses, and bless your substance? would you that your children should bless you? that your Father should bless you? Oh then set up Piety in your families as ever you would be blessed, or be a blessing; let your hearts and your houses be the temples of the living God, in which his worship (according to all the forementioned directions) may be, with constancy reverently performed. Pardon my prolixity, and importunity in so earnest pursuing of you, I am yet afraid I have done too soon, and shall end without my errand. The Lord God perswade you. To him I turn me; for I am well assured he can prevail with you.\n\n*O* Father of Spirits, that hast set me over thy flock to watch for their souls as one that must give an account. I have long studied thy will, and taught in thy name, and do unfeignedly bless thee, that any have believed my report. I have given unto them the words which thou gavest me, and they have received them. I have manifested thy name unto them, and they have kept thy word. And now I am no more with them, but I come unto thee: Holy Father, keep them through thine own name, for they are thine. As they have kept the word of thy patience, so keep thou them in the hour of temptation. They are but a flock, a little and a helpless flock: but thou art their shepherd, suffer them not to want. Do thou feed them and fold them. Let thy rod and thy staff comfort them, and let not the beasts of prey fall upon them to the spoiling of their souls.\n\nBut what shall I do for them that will not be gathered. I have called after them but they would not answer. I have charged them in thy name, but they would not hear. I have studied to speak perswasively to them, but I cannot prevail. Yea, I said I have laboured in vain, I have spent my strength for nought, and in vain, yet I cannot give them over, much less may I give thee over. Lord perswade *Japhet,* to dwell in the tents of *Shem.* Lord compel them to come in, and lay the hands of mercy upon them, as thou didst on lingring *Lot,* and bring them forth, that they may escape for their lives, and not be consumed. Lord, I pray thee, open their eyes that they may see, and lay hold upon their hearts by thine omnipotent grace. Do thou turn them, and they shall be turned. O bring back the miserable captives, and suffer not the enemy of mankind to drive away the most of the flock before mine eyes, and to deride the fruitless endeavours of thy labourers, and boast over them, that he can do more with them, though he seek to ruin them, than all the beseechings, counsels, and charges of thy servants that seek to save them. Lord, if I could find out any thing that would pierce them, that would make its way into their hearts, thou knowest I would use it. But I have been many years pleading thy cause in vain. O let not these endeavours also be lost. O God, find out every ignorant, every prophane sinner, every prayerless soul, and every prayerless family, and convince them of their miserable condition, while without thee in the world. Set thy image upon their souls, set up thy worship in their families. Let not pride, ignorance, or slothfulness, keep them in neglect of the means of knowledg. Let thine eyes be over the place of my desires for good, from one end of the year to the other end thereof. Let every house therein be a seminary of Religion, and let those that cast their eyes upon these lines, find thee sliding in by the secret influence of thy grvce into their hearts, and irresistibly engaging them to do thy pleasure.\n\nAmen. Amen. FINIS.\n\n[^1]: Rom. 10. 1.\n[^2]: Psal. 4. 2.\n[^3]: Jer. 7. 4.\n[^4]: Ezek. 18.\n[^5]: Hos. 11. 8.\n[^6]: Rev. 3. 20.\n[^7]: Isa. 55. 1.\n[^8]: Luk. 19. A1, 42.\n[^9]: Prov. 1. 21, 22, 23.\n[^10]: Jer. 13. 27.\n[^11]: Psal. 2. 9, 12.\n[^12]: Luke 19. 27.\n[^13]: Psal. 68. 21.\n[^14]: Ezek. 18. 20.\n[^15]: Psal. 119. 34.\n[^16]: Psal. 11. 6.\n[^17]: Rom. 6. 13.\n[^18]: Psa. 14. 4 Job 15. 4.\n[^19]: Joh. 5. 39.\n[^20]: Psa. 1. 1, 2\n[^21]: Prov. 13. 20.\n[^22]: Jam. 5. 12.\n[^23]: Rev. 21. 8.\n[^24]: 1 Cor. 6. 9, 10.\n[^25]: 1 Cor. 16. 19.\n[^26]: Gal. 5. 19. 20, 21.\n[^27]: Joh. 24. 15.\n[^28]: Psal. 101 2.\n[^29]: Isa. 34. 16 Joh. 5. 39.\n[^30]: Psal. 118. 15.\n[^31]: So Christ singing with his family, viz. his Disciples, Mat. 26. 30 Luke 9. 18.\n[^32]: Herein you must be followers of Christ, Mat. 13. 10 36. 51.\n[^33]: Mark 4. 10, 11.\n[^34]: Exod. 20. 19.\n[^35]: Lev. 23. 3.\n[^36]: Psal. 92. 1, 2.\n[^37]: Exod. 30. 7, 8.\n[^38]: Jer. 10. 25.\n[^39]: Luke 1. 9, 10.\n[^40]: Eph. 6. 18.\n[^41]: Jer. 29. 11, 12.\n[^42]: 2 Sam. 7. 29.\n[^43]: Mat. 25. 24, &c.\n[^44]: g Jam. 5. 14 to 19.\n[^45]: Acts 12. 5. 10. 12.\n[^46]: 2 Cor. 1. 11.\n[^47]: Deut. 6. 6, 7, 8, 9. & 4. 9, 10. & 11. 18, 19, 20.\n[^48]: Pro. 22. 6 The margin.\n[^49]: Gen. 18. 19.\n[^50]: Gen. 14, 14. the margin.\n[^51]: Luke 2. 46."},{"name":"useful-questions","title":"Useful Questions, Whereby a Christian may every day examine himself","text":"Psal. 4. 4. Commune with your heart upon your beds.\n\nEVery Evening before you sleep (unless you find some other time in the day more for your advantage in this work) sequester your self from the world, and having set your heart in the presence of the Lord, charge it before God to answer to these Interrogatories.\n\n## For your Duties\n\nQ. 1. *Did not God find me on my Bed, when he looked for me on my knees?* Job 1. 5. Psal. 5. 3.\n\nQ. 2. *Have not I prayed to no purpose, or suffered wandring thoughts to eat out my duties?* Mat. 15. 8, 9. Jer. 12. 2.\n\nQ. 3. *Have not I neglected or been very overly in the reading Gods holy word?* Deut. 17. 19. Josh. 1. 7, 8.\n\nQ. 4. *Have I digested the Sermon I heard last? Have I repeated it over, and prayed it over?* Luke 2. 19, 51. Psal. 1. 2. & 119. 5, 11, 97.\n\nQ. 5. *Was there not more of custom and fashion in my family-duties than of conscience?* Psal. 101. 2. Jer. 30. 21.\n\nQ. 6. *Wherein have I denyed my self this day for God?* Luke 9. 23.\n\nQ. 7. *Have I redeemed my time from too long or needless visits, idle imaginations, fruitless, discourse, unnecessary sleep, more than needs of the world?* Eph. 5. 16. Col. 4. 5.\n\nQ. 8. *Have I done any thing more than ordinary for the Church of God, in this time extraordinary?* 2 Cor. 11. 28. Isa. 62. 6.\n\nQ. 9. *Have I took care of my company?* Prov. 13. 20. Psal. 119. 63.\n\nQ. 10. *Have not I neglected or done something against the duties of my Relations, as a Master, Servant, Husband, Wife, Parent, Child,* &c. Eph. 5. 22. *to chap.* 6. *v.* 10. Col. 3. 18. *to the* 4. *v.* 2.\n\n## For your Sins\n\nQ. 1. *Doth not sin sit light?* Psal. 38. 4. Rom. 7. 24.\n\nQ. 2. *Am I a mourner for the sins of the Land?* Ezek. 9. 4: Jer. 9. 1, 2, 3.\n\nQ. 3. *Do I live in nothing that I know or fear to be a sin?* Psal. 119. 101, 104.\n\n## For your Heart\n\nQ. 1. *Have I been much in holy Ejaculations?* Neh. 2. 4, 5.\n\nQ. 2. *Hath not God been out of mind? Heaven out of sight?* Psal. 16. 8: Jer. 2. 32. Col. 3. 1, 2.\n\nQ. 3. *Have I been often looking into mine own heart, and made conscience even of vain thoughts?* Prov. 3. 23. Psal. 119. 113.\n\nQ. 4. *Have not I given way to the workings of pride, or passion?* 2 Chron. 32. 26. James 4. 5, 6, 7.\n\n## For my Tongue\n\n*Have I bridled my Tongue and forced it in,* Jam. 1. 26. Jam. 3. 2, 3, 4. Psal. 39. 1.\n\nQ. 2. *Have I spoken evil of no man?* Tit. 3. 2. Jam. 4. 11.\n\nQ. 3. *Hath the Law of the Lord been in my mouth as I sate in my house, went by the way, was lying down, and rising up?* Deut. 6. 6, 7.\n\nQ. 4. *Is there no company I have come into, but I have dropped something of God, and left some good savour behind?* Col. 4. 6. Eph. 4. 29.\n\n## For your Table:\n\nQ. 1. *Did not I sit down with no higher end than a beast, meerly to please my appetite? Did I eat and drink to the glory of God?* 1 Cor. 10. 31.\n\nQ. 2. *Was not my appetite too hard for me?* Jude 12. 2 Pet. 1. 6.\n\nQ. 3. *Did not I arise from the Table without dropping any thing of God there?* Luke 7. 36, *&c.* Luke 14. 1, *&c.* John 6.\n\nQ. 4. *Did not I mock God, when I pretended to crave a blessing, and return thanks?* Acts 27. 35, 36. Mat. 15. 36. Col. 3. 17. 23.\n\n## For your Calling\n\nQ. 1: *Have I been diligent in the duties of my Calling?* Eccles. 9. 1 Cor. 7. 17. 20. 24.\n\nQ. 2. *Have I defrauded no man?* 1 Thes. 4. 6. 1 Cor. 6. 8.\n\nQ. 3. *Have I dropped never a lye in my shop, or trade?* Prov. 21. 6. Eph. 4. 25.\n\nQ. 4. *Did not I rashly make, nor falsly break some promise?* Psal. 106. 33. Josh. 9. verse 14, *&c.* Psal. 15. 4.\n\n## An Addition of some brief Directions for the Morning\n\n- *D. 1.* If through necessity or carelesness you have omitted the reading and weighing of these questions in the Evening, be sure to do it now.\n\n- *D. 2.* Ask your self, what sin have I committed? what duty have I omitted? Against which of these Rules have I offended in the day foregoing? And renew your repentance, and double your watch.\n\n- *D. 3.* Examine whether God were last in your thoughts when you went to sleep; and first, when you awoke.\n\n- *D. 4.* Enquire whether your care of your heart and ways doth increase upon your constant using of this course for self-examination, or whether it doth abate, and you grow more remiss.\n\n- *D. 6.* Impose a task of some good meditation upon your selves while you are making ready, either to go over these Rules in your thoughts, or the heads of the Sermon you heard last, or the holy meditations for the purpose in the practice of Piety, or Scudders daily walk.\n\n- *D. 6.* Set your ends right for all that day.\n\n- *D. 7.* Set your watch, especially against those sins and temptations that you are like to be most incident to, that day."}],"clauses":[],"entries":[{"number":1,"title":"What is the chief end of man?","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is the chief end of man?","answer":"Mans chief end is to glorifie God, and to enjoy him for ever.","segments":[{"text":"Mans chief end is to glorifie God, and to enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is mans chief end to seek himself?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it to enjoy the profits and pleasures of this world?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it to glorifie God, and enjoy him for ever?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by mans chief end?","answer":"That which God did chiefly intend, or aim at, in making man; and which man is chiefly to intend.","segments":[{"text":"That which God did chiefly intend, or aim at, in making man; and which man is chiefly to intend.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is mans chief duty?","answer":"To glorifie God.","segments":[{"text":"To glorifie God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is mans chief happiness?","answer":"To enjoy God.","segments":[{"text":"To enjoy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May a man have another subordinate, or less principal end, besides glorifying, and enjoying God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May a man make any thing else his ultimate, or principal end, besides glorifying and enjoying God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the glorifying, and enjoying of God, mans subordinate end, or else his ultimate, and chief end?","answer":"His chief end.","segments":[{"text":"His chief end.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":2,"title":"What rule hath God given to direct us how we may glorifie and enjoy him?","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"What rule hath God given to direct us how we may glorifie and enjoy him?","answer":"The Word of God which is contained in the Scriptures (of the Old and New Testament) is the only rule to direct us how we may glorifie and enjoy him.","segments":[{"text":"The Word of God which is contained in the Scriptures (of the Old and New Testament) is the only rule to direct us how we may glorifie and enjoy him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Hath God given any rule to direct us?","answer":"Yes, the Scriptures.","segments":[{"text":"Yes, the Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose Word is the Scriptures?","answer":"The Word of God.","segments":[{"text":"The Word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is the Word of God conteined?","answer":"In the Scriptures.","segments":[{"text":"In the Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are the Scriptures divided?","answer":"Into the Old and New Testament.","segments":[{"text":"Into the Old and New Testament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not the Apocryphal Books Scripture, nor any other, but the Books of the Old and New Testament?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Word to be with reference unto us?","answer":"A Rule.","segments":[{"text":"A Rule.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any other Rule sufficient for our direction?","answer":"No, this is the only Rule.","segments":[{"text":"No, this is the only Rule.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we receive sufficient directions from our own wisdom, or the light of nature, to come to glorifie, and enjoy God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we receive sufficient direction from Gods works of Creation, and Providence?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Scripture a sufficient Guide?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what do the Scriptures direct us?","answer":"How we may glorifie God, and enjoy him for ever.","segments":[{"text":"How we may glorifie God, and enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we never learn then how to glorify God here, or to enjoy him hereafter, without the guidance, and directions of the Scriptures?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":3,"title":"What do the Scriptures principally teach?","part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach what man is to believe concerning God, and what God requires of man.","segments":[{"text":"The Scriptures principally teach what man is to believe concerning God, and what God requires of man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Scripture teach us all matters of Faith, or all that we are bound to believe?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And all matters of practice, or what we are bound to do?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not a Christian bound to believe any thing, as a point of Faith, but what is taught in the Scriptures?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Nor bound to do any thing, as necessary to Salvation, but what is taught in the Stirptures?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":4,"title":"What is God?","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is God?","answer":"God is a Spirit, I finite, Eternal and Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.","segments":[{"text":"God is a Spirit, I finite, Eternal and Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is God a man like unto us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of substance is he then?","answer":"A Spirit.","segments":[{"text":"A Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he a corporal, visible Substance?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he a Spirit without body, or bodily parts?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is be an infinite, or finite Spirit?","answer":"An Infinite.","segments":[{"text":"An Infinite.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by infinite?","answer":"Without bounds, or limits.","segments":[{"text":"Without bounds, or limits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God an eternal Spirit?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is to be eternal?","answer":"To be from everlasting to everlasting, or without beginning, or end.","segments":[{"text":"To be from everlasting to everlasting, or without beginning, or end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God unchangeable?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it proper to God only to be Infinite, Eternal, and Unchangeable?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these then incommunicable attributes in God, (viz. his Infiniteness, Eternity and unchangeableness) and such as are not to be found in any Creature?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is God Infinite, Eternal, and Unchangeable in?","answer":"In his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.","segments":[{"text":"In his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May a Creature be wise, holy, just, good and true?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Wisdom, Power, Holiness, &c. proper to God only?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these communicable attributes then?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But are they in the same manner in the Creatures as in God;","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any Creature infinite, eternal, or unchangable in being, wisdom, power, &c.","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God infinite in being?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he fill all things, and all places?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But is he not besides his general and essential presence, which is equally everywhere, by a special, and gracious presence amongst his people?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And by a special manifestation of his presence in Heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God infinite in his Wisdom?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing that God is ignorant of?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he know our very hearts and thoughts?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God infinite in power, or Almighty?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is nothing too hard for him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God infinite in holiness?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Does he love, or allow of sin?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God infinite in justice?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing unjust that God doth?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he just in all his Decrees, Actions, and Dispensations?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God Infinite, Eternal, and Unchangable in Goodness?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he good in himself, and is all goodness from him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God infinite in his truth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can he erre, or be deceived?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is God eternal and unchangable, as well as infinite, in his being, Wisdom, Power &c.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":5,"title":"Are there more Gods than one?","part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there a God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there many false Gods?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Were not the Heathen-idols Gods?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there but only one true God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is he the living God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":6,"title":"How many persons are there in the God-head?","part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"How many persons are there in the God-head?","answer":"There are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.","segments":[{"text":"There are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are there many persons in the Godhead?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many?","answer":"Three.","segments":[{"text":"Three.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all these three persons subsist in the same essence, or God-head?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there three God-heads?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of these three persons was made man for us, and became our Redeemer?","answer":"The Son.","segments":[{"text":"The Son.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Son God as well as the Father?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Holy Ghost God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there three Gods then?","answer":"No but one, and the same.","segments":[{"text":"No but one, and the same.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are these the same in, in personal properties?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what then?","answer":"In substance, or essence.","segments":[{"text":"In substance, or essence.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is one of these persons greater than the other?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are they equal?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are they equal in?","answer":"In power, and glory.","segments":[{"text":"In power, and glory.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":7,"title":"What are the decrees of God?","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"What are the decrees of God?","answer":"The decrees of God are his eternal purpose according to the counsel of his Will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass.","segments":[{"text":"The decrees of God are his eternal purpose according to the counsel of his Will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What hath God fore-ordained in his Decrees?","answer":"Whatsoever comes to pass.","segments":[{"text":"Whatsoever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth nothing come to pass, but what, and when, and how God hath fore ordained in his Decrees?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what end hath God fore-ordained whatsoever comes to pass?","answer":"For his own glory.","segments":[{"text":"For his own glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth nothing come to pass but God intends his glory by it?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what date is the purpose of Gods Decree?","answer":"It is eternal.","segments":[{"text":"It is eternal.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did God take up his Decrees for, was he moved thereto by his creatures, or by any thing in or with him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did he Decree all things meerly according to the counsel of his Will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":8,"title":"How doth God execute his decrees?","part":null,"questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"How doth God execute his decrees?","answer":"God executeh his decrees in the works of Creation and Providence.","segments":[{"text":"God executeh his decrees in the works of Creation and Providence.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How manifold are the works of God?","answer":"Twofold, of Creation and Providence.","segments":[{"text":"Twofold, of Creation and Providence.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are the works of Creation, and Providence, the execution of his eternal Decrees?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth God do nothing in the works of Creation, and Providence, but what he from eternity decreed?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":9,"title":"What is the work of Creation?","part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"What is the work of Creation?","answer":"The work of Creation is Gods making all things of nothing, by the Word of his Power, in the space of six days, and all very good.","segments":[{"text":"The work of Creation is Gods making all things of nothing, by the Word of his Power, in the space of six days, and all very good.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whose work is the work of Creation?","answer":"Gods.","segments":[{"text":"Gods.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to create?","answer":"To make of nothing.","segments":[{"text":"To make of nothing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can none create, or make a thing of nothing, but God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did God make in the Creation?","answer":"All things.","segments":[{"text":"All things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what did he make them?","answer":"Of nothing.","segments":[{"text":"Of nothing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what did he make them?","answer":"By the Word of his Power.","segments":[{"text":"By the Word of his Power.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what time did he make them?","answer":"In the space of six days.","segments":[{"text":"In the space of six days.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what quality did he make them?","answer":"All very good.","segments":[{"text":"All very good.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":10,"title":"How did God create man?","part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"How did God create man?","answer":"God created man male and female after his own Image, in knowledge, righteousness, and holiness, with dominion over the Creatures.","segments":[{"text":"God created man male and female after his own Image, in knowledge, righteousness, and holiness, with dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who created man?","answer":"God.","segments":[{"text":"God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what kind did he create him?","answer":"Male, and Female.","segments":[{"text":"Male, and Female.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by Male, and Female?","answer":"Man, and Woman.","segments":[{"text":"Man, and Woman.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what image or likeness did he create them?","answer":"After his own image.","segments":[{"text":"After his own image.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein did the image of God on man consist?","answer":"In Knowledge, Righteousness and Holiness, and Dominion over the Creatures.","segments":[{"text":"In Knowledge, Righteousness and Holiness, and Dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which was the internal part of Gods image?","answer":"Knowledge, Righteousness, and Holiness.","segments":[{"text":"Knowledge, Righteousness, and Holiness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which the external?","answer":"Dominion over the Creatures.","segments":[{"text":"Dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did God make man in a state of sin, or holy, and righteous?","answer":"Holy, and righteous.","segments":[{"text":"Holy, and righteous.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":11,"title":"What are Gods works of Providence?","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What are Gods works of Providence?","answer":"Gods Works of providence are his most holy, wise, and powerful preserving, and governing all his Creatures, and all their actions.","segments":[{"text":"Gods Works of providence are his most holy, wise, and powerful preserving, and governing all his Creatures, and all their actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there a Providence?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which are the parts of Gods Providence?","answer":"Preserving, and Governing all things.","segments":[{"text":"Preserving, and Governing all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What things doth God preserve, and govern in his Providence?","answer":"All his Creatures.","segments":[{"text":"All his Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What even the least, yea and the worst, and the most casual?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there nothing then but Gods Providence doth reach to it?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what doth God preserve and govern all his Creatures?","answer":"In all their actions.","segments":[{"text":"In all their actions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing that doth need his preservation?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing that is not under his government?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner doth God preserve and govern all his Creatures?","answer":"Holily, powerfully, wisely.","segments":[{"text":"Holily, powerfully, wisely.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there wisdom in all Gods Providences?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there no sin nor unrighteousness in Gods Providences?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":12,"title":"What special Act of Providence did God exercise towards man in the estate wherein he was created?","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"What special Act of Providence did God exercise towards man in the estate wherein he was created?","answer":"When God created man, he entred into a Covenant of life with him, upon condition of perfect obedience: forbidding him to eat of the tree of knowledg of good and evil, upon pain of death.","segments":[{"text":"When God created man, he entred into a Covenant of life with him, upon condition of perfect obedience: forbidding him to eat of the tree of knowledg of good and evil, upon pain of death.","proofs":[],"refs":[],"note":null}],"items":[{"question":"When God created man, what did he do with him?","answer":"He entered into a Covenant with him.","segments":[{"text":"He entered into a Covenant with him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Into what Covenant?","answer":"A Covenant of life.","segments":[{"text":"A Covenant of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do you call it a Covenant of life?","answer":"Because in this Covenant God promised eternal life.","segments":[{"text":"Because in this Covenant God promised eternal life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many Covenants hath God made with man?","answer":"Two, the Covenant of works, and the Covenant of grace.","segments":[{"text":"Two, the Covenant of works, and the Covenant of grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of these was the Covenant, which God entered into first with man, when he was created?","answer":"The Covenant of works.","segments":[{"text":"The Covenant of works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did God promise life to man upon any condition on his part?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the condition of this Covenant?","answer":"Works, or obedience.","segments":[{"text":"Works, or obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was the first Covenant called a Covenant of works?","answer":"Because works or obedience, was the alone condition of this Covenant.","segments":[{"text":"Because works or obedience, was the alone condition of this Covenant.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What special command did God give to man, for the tryal of his obedience?","answer":"He forbad him to eat of the tree of Knowledge, of good, and evil.","segments":[{"text":"He forbad him to eat of the tree of Knowledge, of good, and evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was the forbidden tree, called the tree of Knowledge, of good, and evil.","answer":"Because thereby man came to know good, and evil; good by the loss of it, and evil by the feeling of it.","segments":[{"text":"Because thereby man came to know good, and evil; good by the loss of it, and evil by the feeling of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Under what penalty did God forbid him to eat?","answer":"Upon pain of death.","segments":[{"text":"Upon pain of death.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":13,"title":"Did our first Parents continue in the state wherein they were created?","part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Did our first Parents continue in the state wherein they were created?","answer":"Our first Parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","segments":[{"text":"Our first Parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did our first Parents fall?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what did they fall?","answer":"From the estate wherein they were created.","segments":[{"text":"From the estate wherein they were created.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What estate was that?","answer":"A Holy, and happy estate.","segments":[{"text":"A Holy, and happy estate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did they fall by?","answer":"By sinning against God.","segments":[{"text":"By sinning against God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who fell from the estate wherein they were created?","answer":"Our first Parents.","segments":[{"text":"Our first Parents.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What were they forced to sin?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was it by the voluntary abuse of their own free will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Had man free willi nthe state of innocency, till he sinned it away?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Were not our first Parents confirmed in the state of innocency?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":14,"title":"What is Sin?","part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sin?","answer":"Sin is any want of conformity unto, or transgression of the Law of God.","segments":[{"text":"Sin is any want of conformity unto, or transgression of the Law of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the Rule which sin is an offence against?","answer":"The Law of God.","segments":[{"text":"The Law of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the Law of God?","answer":"The whole word of God Ps. 119. 7.","segments":[{"text":"The whole word of God Ps. 119. 7.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways may we offend against the Law of God?","answer":"By coming short of it, or transgressing against it.","segments":[{"text":"By coming short of it, or transgressing against it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any want of Conformity to the Law, or coming short of it, a sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any transgressing of it a sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to transgress the Law?","answer":"To pass the bounds that the Law sets.","segments":[{"text":"To pass the bounds that the Law sets.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Conformity to the Law?","answer":"Agreeableness, or suitableness to it.","segments":[{"text":"Agreeableness, or suitableness to it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any want of agreeableness to the Law a sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What? if we come short of it in the least?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth want of Conformity to the Law, take in original sin, and sins of omission; and transgressing of the Law, sins of commission?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is nothing sin, but what is against Gods Law?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Law the Rule then by which we may know what is duty, and what is sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":15,"title":"What was the Sin whereby our First Parents fell from the Estate wherein they were Created?","part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What was the Sin whereby our First Parents fell from the Estate wherein they were Created?","answer":"The sin whereby our first Parents fell from the state wherein they were created, was their eating the forbidden fruit.","segments":[{"text":"The sin whereby our first Parents fell from the state wherein they were created, was their eating the forbidden fruit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What did our first Parents fall by?","answer":"By sin.","segments":[{"text":"By sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what sin?","answer":"Eating the forbidden fruit.","segments":[{"text":"Eating the forbidden fruit.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":16,"title":"Did all Mankind fall in Adams first transgression?","part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did all Mankind fall in Adams first transgression?","answer":"The Covenant being made with Adam not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.","segments":[{"text":"The Covenant being made with Adam not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who sinned with Adam, and fell with him?","answer":"All mankind.","segments":[{"text":"All mankind.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did Christ sin in him, and fall with him?","answer":"No, but only all mankind that descended from him, by ordinary generation?","segments":[{"text":"No, but only all mankind that descended from him, by ordinary generation?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who of all mankind had an extraordinary generation?","answer":"Jesus Christ.","segments":[{"text":"Jesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what transgression of Adam did all mankind sin in him, and fall with him?","answer":"In the first transgression.","segments":[{"text":"In the first transgression.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did they sin in him in all the transgressions that ever he committed?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"With whom was the Covenant made?","answer":"With Adam.","segments":[{"text":"With Adam.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was it made with him for himself?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For himself only?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For whom was it made with him besides himself?","answer":"For all his posterity.","segments":[{"text":"For all his posterity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this the reason, why all mankind sinned in Adam, and fell with him, because the Covenant was made with him, not only for himself, but for all his posterity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":17,"title":"Into what estate did the fall bring Mankind?","part":null,"questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Into what estate did the fall bring Mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What brought mankind into the estate of sin and misery.","answer":"The fall.","segments":[{"text":"The fall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom did it bring into an estate of sin and misery?","answer":"All mankind.","segments":[{"text":"All mankind.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all mankind by nature in a state of sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is any man without sin?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is misery the consequence of sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":18,"title":"Wherein consists the sinfulness of that estate whereinto man fell?","part":null,"questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists the sinfulness of that estate whereinto man fell?","answer":"The sinfulness of that estate whereinto a man fell, consists in the guilt of Adams first sin, the want of Original righteousness, and the corruption of his whole nature, which is commonly called Original sin, together with all actual transgressions which proceed from it.","segments":[{"text":"The sinfulness of that estate whereinto a man fell, consists in the guilt of Adams first sin, the want of Original righteousness, and the corruption of his whole nature, which is commonly called Original sin, together with all actual transgressions which proceed from it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the sinfulness of man consist in the guilt of Original sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And in the guilt of actual transgressions, which proceed from these?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many sorts of sin be there then in which the sinfulness of that estate, into which man fell, doth consist?","answer":"Two, Original, and Actual.","segments":[{"text":"Two, Original, and Actual.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein consists Original sin?","answer":"In three things, as 1. The guilt of Adams first sin. 2. The want of Original righteousness. 3. The corruption of the whole nature.","segments":[{"text":"In three things, as 1. The guilt of Adams first sin. 2. The want of Original righteousness. 3. The corruption of the whole nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is guilt?","answer":"A binding over to punishment.","segments":[{"text":"A binding over to punishment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we guilty of Adams sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what sin of Adams?","answer":"Of his first sin.","segments":[{"text":"Of his first sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the guilt of Adams first sin, part of Original sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Original righteousness?","answer":"That holiness, and righteousness, that man was at first created in.","segments":[{"text":"That holiness, and righteousness, that man was at first created in.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is man born with the Image of God upon him, in holiness, and righteousness?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he want then that first righteousness in which he was created?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is mans nature corrupted?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How much of his nature?","answer":"His whole nature.","segments":[{"text":"His whole nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is he all over defiled, and corrupted in every part, and in every faculty of soul, and body?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what is man so universally corrupted?","answer":"By Original sin.","segments":[{"text":"By Original sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the guilt of Adams first sin, want of Original righteousness, and corruption of mans whole nature, commonly called?","answer":"Original sin.","segments":[{"text":"Original sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it called Original sin?","answer":"Because it is the sin that we have from our very birth, and Original, or the beginning of our being.","segments":[{"text":"Because it is the sin that we have from our very birth, and Original, or the beginning of our being.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is man guilty of actual sin besides his Original?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is actual sin?","answer":"That which proceeds from Original.","segments":[{"text":"That which proceeds from Original.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all actual transgressions, or sins of our lives, proceed from Original, or that of our natures?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":19,"title":"What is the misery of that estate whereinto man fell?","part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"What is the misery of that estate whereinto man fell?","answer":"The misery of that estate whereinto man fell is, that all mankind by their fall, lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","segments":[{"text":"The misery of that estate whereinto man fell is, that all mankind by their fall, lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What hath man lost?","answer":"Communion with God.","segments":[{"text":"Communion with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by communion with God?","answer":"Fellowship, and Friendship with God.","segments":[{"text":"Fellowship, and Friendship with God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this lost by the fall?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth part of mans misery by his fall consist in his loss?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is man brought under by the fall?","answer":"Under Gods wrath, and curse.","segments":[{"text":"Under Gods wrath, and curse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is man in the favour of God since the fall?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there an enmity bred between God and man by the fall?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fruit of Gods wrath upon man?","answer":"His curse.","segments":[{"text":"His curse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is man since the fall under the blessing of God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the parts of this curse?","answer":"All misery in this life, death it self, and the pains of Hell for ever.","segments":[{"text":"All misery in this life, death it self, and the pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is man made liable to in his lifetime by the fall?","answer":"All miseries of this life.","segments":[{"text":"All miseries of this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is he liable to at the end of this life?","answer":"Death it self.","segments":[{"text":"Death it self.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth mans misery end with his life?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is he made liable unto after this life?","answer":"The pains of Hell.","segments":[{"text":"The pains of Hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long?","answer":"For ever.","segments":[{"text":"For ever.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are all the miseries of this life, and the pains of death, and Hell, the fruit of the fall?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it that hath brought us to lose communion with God, to be under his wrath and curse? &c.","answer":"The fall.","segments":[{"text":"The fall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"whom hath the fall brought into this miserable condition?","answer":"All mankind.","segments":[{"text":"All mankind.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":20,"title":"Did God leave all Mankind to persih in the state of sin and misery?","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Did God leave all Mankind to persih in the state of sin and misery?","answer":"God having out of his meer good pleasure from all eternity, elected some to everlasting life, did enter into a Covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","segments":[{"text":"God having out of his meer good pleasure from all eternity, elected some to everlasting life, did enter into a Covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must all mankind unavoidably perish in their sins, and misery?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he save all from their sins, and misery?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom doth he save?","answer":"Only the Elect.","segments":[{"text":"Only the Elect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by the Elect?","answer":"those whom God hath chosen to everlasting life.","segments":[{"text":"those whom God hath chosen to everlasting life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God elected any?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God elected all?","answer":"No, but only some.","segments":[{"text":"No, but only some.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What hath God chosen or elected them unto?","answer":"To everlasting life.","segments":[{"text":"To everlasting life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the reason of Gods chusing, or electing them?","answer":"His meer good pleasure.","segments":[{"text":"His meer good pleasure.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was it for no desert of theirs that they were chosen?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When did God chuse, or elect them?","answer":"From all eternity.","segments":[{"text":"From all eternity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did God do for his Elect, to accomplish his decree touching their salvation?","answer":"He entered into Covenant with them.","segments":[{"text":"He entered into Covenant with them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Covenant did God establish with the Elect, to bring about their salvation?","answer":"The Covenant of Grace.","segments":[{"text":"The Covenant of Grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Could not the salvation of the Elect be brought about by the Covenant of Works?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did God make a new Covenant then?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it called the Covenant of grace?","answer":"Because in this Covenant, God doth most especially manifest his free, and undeserved grace or favour.","segments":[{"text":"Because in this Covenant, God doth most especially manifest his free, and undeserved grace or favour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth God promise to deliver the Elect out of in the Covenant of grace?","answer":"Out of the estate of sin and misery.","segments":[{"text":"Out of the estate of sin and 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Lord Jesus Christ, who being the eternal Son of God, became Man, and so was, and continueth to be God and Man in two distinct natures, and one Person for ever.","segments":[{"text":"The only Redeemer of Gods Elect, is the Lord Jesus Christ, who being the eternal Son of God, became Man, and so was, and continueth to be God and Man in two distinct natures, and one Person for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is the name of our Redeemer?","answer":"Jesus Christ.","segments":[{"text":"Jesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is he called Jesus?","answer":"Because he is a Saviour.","segments":[{"text":"Because he is a Saviour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why Christ?","answer":"Because he is anointed to the Offices of a Prophet, Priest and King, which persons were usually anointed under the Law.","segments":[{"text":"Because he is anointed to the Offices of a Prophet, Priest and King, which persons were usually anointed under the Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Relation doth Christ stand in to us?","answer":"He is our Redeemer.","segments":[{"text":"He is our Redeemer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to Redeem?","answer":"By price, or power to save any from bondage, or misery.","segments":[{"text":"By price, or power to save any from bondage, or misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ thus Redeem us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is Christ the Redeemer of?","answer":"Of Gods Elect.","segments":[{"text":"Of Gods Elect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose Son was Christ?","answer":"The Son of God.","segments":[{"text":"The Son of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of Son?","answer":"His Eternal Son.","segments":[{"text":"His Eternal Son.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there any other Sons of God besides Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any other Eternal Son?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the Son of God Eternal, in respect of his manhood, or only in respect of his Godhead?","answer":"In respect of his Godhead.","segments":[{"text":"In respect of his Godhead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did the Eternal Son of God beco methat he might be our Redeemer?","answer":"He became man.","segments":[{"text":"He became man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Christ God, or Man?","answer":"Both God, and Man.","segments":[{"text":"Both God, and Man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many natures be there in Christ?","answer":"Two, his Godhead, and his manhood.","segments":[{"text":"Two, his Godhead, and his manhood.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Christ God, and man here upon the Earth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he continue to be man, as well as God, now he is in Heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there two distinct Persons in Christ?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there two distinct natures in Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are not these two natures in Christ confounded, nor compounded?","answer":"No, they are distinct.","segments":[{"text":"No, they are 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to himself; when he became man?","answer":"A true body, and reasonable soul.","segments":[{"text":"A true body, and reasonable soul.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these the necessary parts of a true man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ take to himself a Phantastical body, i.e. only the shape and appearance of a body?","answer":"No, a true body.","segments":[{"text":"No, a true body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christs Divine nature enliven, and actuate his body in stead of a soul?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Had Christ a reasonable soul, such as men have, as well as a true body?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was he conceived in an ordinary way as others be?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How was he conceived then?","answer":"By the power of the Holy Ghost.","segments":[{"text":"By the power of the Holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whose womb?","answer":"In the womb of the Virgin Mary.","segments":[{"text":"In the womb of the Virgin Mary.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was he made of her substance, and born of her?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was he born in sin as others be, or without sin?","answer":"Without sin.","segments":[{"text":"Without sin.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":23,"title":"What Offices doth Christ execute as our Redeemer?","part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What Offices doth Christ execute as our 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us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we expect that the Spirit will discover to us the Will of God without the Word?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What, must the Word and Spirit go together then?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing necessary to our Salvation that Christ hath not revealed, or made known to us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To which of Christs Offices doth it belong to reveal, or make known to us the will of God?","answer":"To his prophetical Office.","segments":[{"text":"To his prophetical Office.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":25,"title":"How doth Christ execute the Office of a Priest?","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Priest?","answer":"Christ executeth the Office of a Priest in his once offering up of himself a sacrifice to satisfie divine Justice, and reconcile us to God, and in making continual intercession for us.","segments":[{"text":"Christ executeth the Office of a Priest in his once offering up of himself a sacrifice to satisfie divine Justice, and reconcile us to God, and in making continual intercession for us.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who doth execute for us the Office of a Priest?","answer":"Christ.","segments":[{"text":"Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Christ our only High Priest?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What be the parts of Christs Priestly Office?","answer":"They are two, viz. 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sacrifice?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was his Divine nature the altar that sanctified the gift of the Humane nature, and made it an acceptable Sacrifice for the end for which it was offered?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How often did Christ offer up himself a sacrifice?","answer":"Only once.","segments":[{"text":"Only once.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he to be offered up no more?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was his sacrifice, and oblation finished at his death?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what end did Christ offer up himself a sacrifice?","answer":"To satisfie Divine Justice.","segments":[{"text":"To satisfie Divine Justice.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And for what else?","answer":"To reconcile us to God.","segments":[{"text":"To reconcile us to God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Divine Justice?","answer":"The Justice of God.","segments":[{"text":"The Justice of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by reconciling us to God?","answer":"Making God and us Friends.","segments":[{"text":"Making God and us Friends.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Christs once offering up of himself, sufficient for these ends? viz. to satisfie Gods Justice and make God and us Friends?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Christ do for us as a Priest, besides his offering up himself as a sacrifice?","answer":"He maketh intercession for us.","segments":[{"text":"He maketh 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King?","part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the office of a King?","answer":"Christ executeth the office of a King, in subduing us to himself, in ruling and defending us, and restraining and conquering all his and our enemies.","segments":[{"text":"Christ executeth the office of a King, in subduing us to himself, in ruling and defending us, and restraining and conquering all his and our enemies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is the King of the Church?","answer":"Christ.","segments":[{"text":"Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth Christ execute his Kingly office towards his people?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And towards his enemies?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How towards his people?","answer":"First in subduing them to himself, and then in ruling, and defending them.","segments":[{"text":"First in subduing them to himself, and then in ruling, and defending them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we submit to Christ of our own accord?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we by nature enemies to him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he fain to subdue us by his Kingly power, before we become his peculiar people?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom doth Christ subdue us?","answer":"To himself.","segments":[{"text":"To himself.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all true believers then Christs subjects, and he their 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Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Christ do as a King with reference to his enemies?","answer":"Restrain them, and conquer them.","segments":[{"text":"Restrain them, and conquer them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are his enemies ours, and ours his?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom of our enemies doth Christ restrain and conquer?","answer":"All.","segments":[{"text":"All.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What Sin, Satan, Death, wicked men, the world, and all?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will he suffer his, and our enemies to do what they list with us?","answer":"No, he will restrain them.","segments":[{"text":"No, he will restrain them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will he leave us to shift for our selves?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will he suffer any of our enemies finally to prevail against us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will he conquer them all at last?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To which of Christs Offices doth it belong to subdue, and govern us, and to restrain, and conquer our enemies?","answer":"To his Kingly Office.","segments":[{"text":"To his Kingly Office.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":27,"title":"Wherein consists Christs Humiliaiion?","part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists Christs Humiliaiion?","answer":"Christs Humiliation consists in his being Born, and that in a low Condition, made under the Law, undergoing the miseries of this Life, the Wrath of God, and the cursed Death of the Cross, in being Buried, and continuing under the Power of Death for a time.","segments":[{"text":"Christs Humiliation consists in his being Born, and that in a low Condition, made under the Law, undergoing the miseries of this Life, the Wrath of God, and the cursed Death of the Cross, in being Buried, and continuing under the Power of Death for a time.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Wherein be the four steps of Christs Humiliation?","answer":"In his Birth, Life, Death, and after Death.","segments":[{"text":"In his Birth, Life, Death, and after Death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What was the first step of Christs Humiliation:","answer":"His being Born.","segments":[{"text":"His being Born.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what condition was he Born?","answer":"In a low condition.","segments":[{"text":"In a low condition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Under what was Christ made?","answer":"Under the Law.","segments":[{"text":"Under the Law.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was this part of Christs Humiliation, to be born, and that in a low condition too, and made under the Law?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What did Christ undergo in the course of his life?","answer":"The Miseries of this life.","segments":[{"text":"The Miseries of this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And was this another step of his Humiliation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what did he undergo in the close of his life?","answer":"The wrath of God, and cursed death of the Cross.","segments":[{"text":"The wrath 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Humiliation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How was Christ humbled after death?","answer":"In his being buried, and remaining under the power of death.","segments":[{"text":"In his being buried, and remaining under the power of death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ immediately rise again?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For how long did he remain under the power of Death?","answer":"For a time.","segments":[{"text":"For a time.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Not for ever?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":28,"title":"Wherein consists Christs Exaltation?","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists Christs Exaltation?","answer":"Christs Exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the World at the last day.","segments":[{"text":"Christs Exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the World at the last day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which be the four steps of Christs Exaltation?","answer":"His Resurrection, Ascension, Session at the Right hand of God, and coming to Judgement.","segments":[{"text":"His Resurrection, Ascension, Session at the Right hand of God, and coming to Judgement.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did Christ rise again?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence did he arise?","answer":"From the Dead.","segments":[{"text":"From the Dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When did he arise?","answer":"On the third day.","segments":[{"text":"On the third day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whither did he ascend?","answer":"Up into Heaven.","segments":[{"text":"Up into Heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where doth he sit?","answer":"At the Right hand of God the Father.","segments":[{"text":"At the Right hand of God the Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What mean you by sitting at Gods Right hand?","answer":"His being exalted to chief honour, power, and favour with God: as Princes do set them whom they highly love, and favour at their right hand, as I Kings 2. 19.","segments":[{"text":"His being exalted to chief honour, power, and favour with God: as Princes do set them whom they highly love, and favour at their right hand, as I Kings 2. 19.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall be come again?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what end?","answer":"To judge the World.","segments":[{"text":"To judge the World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who shall be the Judge at the last judgement?","answer":"Christ.","segments":[{"text":"Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom shall be judge?","answer":"The World.","segments":[{"text":"The World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When shall be judge them?","answer":"At the last day.","segments":[{"text":"At the last day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Christ exalted at his Resurrection, Ascension, and Session at Gods Right hand?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And shall he be farther exalted in his coming to judgement?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Christs Divine nature capable of a real Exaltation?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was that exalted onely declaratively?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was his humane Nature exalted not only declaratively, but really?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":29,"title":"How are we made partakers of the Redemption purchased by Christ?","part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"How are we made partakers of the Redemption purchased by Christ?","answer":"We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us, by his holy 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Spirits application?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of applications is that which the Spirit makes?","answer":"An effectual application.","segments":[{"text":"An effectual application.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Cannot the Minister do it effectually, without the Spirit?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":30,"title":"How doth the Spirit apply to us the Redemption purchased by Christ?","part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"How doth the Spirit apply to us the Redemption purchased by Christ?","answer":"The Spirit applieth to us the Redemption purchased by Christ by working faith in us, and thereby uniting us to Christ in our effectual calling.","segments":[{"text":"The Spirit applieth to us the Redemption purchased by Christ by working faith in us, and 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believers then united to Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By whom?","answer":"By the Spirit.","segments":[{"text":"By the Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what?","answer":"By Faith.","segments":[{"text":"By Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When is it that the Spirit works faith in us, and by faith unites us unto Christ?","answer":"In our effectual Calling.","segments":[{"text":"In our effectual Calling.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":31,"title":"What is Effectual Calling?","part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"What is Effectual Calling?","answer":"Effectual Calling is the work of Gods Spirit, whereby, convincing us of our sin and misery, inlightning our minds in the knowledge of Christ, and renewing our wills, he doth perswade and enable us to 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work of Gods Spirit.","segments":[{"text":"The work of Gods Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is effectual vocation then the proper work of the Spirit, as our Redemption is the proper work of Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first thing the Spirit doth for men in effectual calling?","answer":"He doth convince them.","segments":[{"text":"He doth convince them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth he convince them of?","answer":"Of their sin, and misery.","segments":[{"text":"Of their sin, and misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by convincing them of their sin, and misery?","answer":"Making them feeling to know what a sinful, miserable, and undone condition they are in.","segments":[{"text":"Making them feeling to know what a sinful, miserable, and undone condition they are 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partake of in this life?","part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do they that are effectually called partake of in this life?","answer":"They that are effectually called do in this life partake of justification, Adoption, Sanctification, and the several benefits which in this life do either accompany or flow from them.","segments":[{"text":"They that are effectually called do in this life partake of justification, Adoption, Sanctification, and the several benefits which in this life do either accompany or flow from them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What do you mean by Justification?","answer":"Making of us righteous, or guil tless.","segments":[{"text":"Making of us righteous, or guil tless.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What by Adoption?","answer":"A making of us Children.","segments":[{"text":"A making of us 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The benefits that do accompany, or flow from Justification, Adoption and Sanctification.","segments":[{"text":"Yes. 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us?","answer":"His accounting it ours.","segments":[{"text":"His accounting it ours.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is necessary on our part to the making of this righteousnesse of Christ ours?","answer":"Our receiving it.","segments":[{"text":"Our receiving it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is this righteousness received by us?","answer":"By Faith.","segments":[{"text":"By Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we not justified by our works then?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But by Faith alone?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How and why by Faith alone?","answer":"As that grace which alone receiveth the righteousness of Christ.","segments":[{"text":"As that grace which alone receiveth the righteousness of 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gree.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we not by nature children of God.","answer":"No: but children of wrath.","segments":[{"text":"No: but children of wrath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth God do for us in Adoption?","answer":"Receive us into the number of children, and give us a right to all the priviledges of children.","segments":[{"text":"Receive us into the number of children, and give us a right to all the priviledges of children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there any special priviledges belonging to Gods children?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And have we a right to all those by adoption?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":35,"title":"What is Sanctification?","part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sanctification?","answer":"Sanctification is the work of Gods free grace? whereby we are renewed in the whole man after the Image of God, and are enabled more and more to die unto sin, and live unto righteousness.","segments":[{"text":"Sanctification is the work of Gods free grace? whereby we are renewed in the whole man after the Image of God, and are enabled more and more to die unto sin, and live unto righteousness.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we able to renew or satisfie our selves?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose work is it then to sanctifie us?","answer":"The work of the Spirit.","segments":[{"text":"The work of the Spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can none but he sauctifie us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we merit, or deserve it at his hands, that he should do it for us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth move him then to sanctifie us?","answer":"Free grace.","segments":[{"text":"Free grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Gods free grace?","answer":"His free and undeserved favour.","segments":[{"text":"His free and undeserved favour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is done for us in Sanctification?","answer":"We are renewed.","segments":[{"text":"We are renewed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein are we renewed by Sanctification?","answer":"In the whole Man.","segments":[{"text":"In the whole Man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it enough to be renewed in some part?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must it be a total and universal renovation then?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what Image, or pattern are we renewed in Sanctification?","answer":"After the Image of God.","segments":[{"text":"After the Image of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it it to be made new after the Image of God?","answer":"To be made like to him in knowledg, righteousness, and holiness.","segments":[{"text":"To be made like to him in knowledg, righteousness, and holiness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is none truly sanctified, but he that is quite changed and become a new man?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"You have described the habit of Sanctisication, which lies in being renewed in the whole man after the Image of God: Wherein stands the exercise of Sanctification?","answer":"In dying to sin, and living to righteousness.","segments":[{"text":"In dying to sin, and living to righteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do those that are truly sanctified live in their sins?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do all that are truly sanctified, mortifie their sins, or die to them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Mortification, or dying to sin, a necessary part of Sanctification?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to live unto righteousness?","answer":"As living Trees to bring forth the fruits of righteousness, or good works.","segments":[{"text":"As living Trees to bring forth the fruits of 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Justification, Adoption, and Sanctification?","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What are the benefits which in this life do accompany or flow from Justification, Adoption, and Sanctification?","answer":"The benefits which in this life do accompanyy or flow from Justification, Adoption, and Sanctification, are assurance of Gods love, peace of conscience, joy in the Holy Ghost, encrease of grace, and perseverance therein to the end.","segments":[{"text":"The benefits which in this life do accompanyy or flow from Justification, Adoption, and Sanctification, are assurance of Gods love, peace of conscience, joy in the Holy Ghost, encrease of grace, and perseverance therein to the end.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are there any benefits which flow from justification, adoption, and sanctification?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many are they?","answer":"Five, viz. 1. Assurance of Gods love. 2. Peace of Conscience. 3. Joy in the holy Ghost. 4. Increase of grace. 5. Perseverance therein to the end.","segments":[{"text":"Five, viz. 1. Assurance of Gods love. 2. Peace of Conscience. 3. Joy in the holy Ghost. 4. Increase of grace. 5. Perseverance therein to the end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence doth assurance of Gods love, peace of Conscience, joy in the holy Ghost, &c. flow?","answer":"From our Justification, Adoption, and Sanctification.","segments":[{"text":"From our Justification, Adoption, and Sanctification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What can none have assurance of Gods love, nor true peace, or joy, but they that are truly justified and sanctified?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it a false peace and comfort then that men have while they remain unsanctified?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When do these benefits flow from Justification, Adoption ond Sanctification?","answer":"In this life.","segments":[{"text":"In this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May one that is truly justified and sanctified have assurance of Gods love in this life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And from thence peace of Conscience, and joy in the holy Ghost also?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of these benefits do flow from the sense and sight of our Justification, Adoption, and Sanctification?","answer":"Assurance of Gods love, peace of conscience, and joy in the holy Ghost.","segments":[{"text":"Assurance of Gods love, peace of conscience, and joy in the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of them do flow from the being of Justification, Adoption, and Sanctification?","answer":"Increase of grace, and perseverance therein to the end.","segments":[{"text":"Increase of grace, and perseverance therein to the end.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it requisite to the getting of peace and assurance, that we get the sight and sense of our justification and sanctification?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May a man that is truly justified, and sanctified, be without assurance, peace, and joy, (at least for a time) if he bave not the sense of his Justification and Sanctification?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do increase of grace, and perseverance therein to the end, necessarily flow from Justification, Adoption, and Sanctification?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do all then that are truly sanctified increase in grace, and persevere therein to the end?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do they always actually, and sensibly increase?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are they always of a growing disposition, and desirous to grow?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do they actually grow at some time or other if there be time, and opportunity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it consistent with grace to rest satisfied in present attainments, and not to desire and reach out after a farther growth?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do none that are truly justified and sanctified fall away totally and 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benefits have they in respect of their souls at death?","answer":"They are made perfect in holiness, and do immediately pass into glory.","segments":[{"text":"They are made perfect in holiness, and do immediately pass into glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefit have they in respect of their bodies at death?","answer":"They are still united to Christ, and do rest in their graves until the Resurrection.","segments":[{"text":"They are still united to Christ, and do rest in their graves until the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are believers made perfect in this life?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When are they made perfect?","answer":"At death.","segments":[{"text":"At death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are they then made perfect in?","answer":"In holiness.","segments":[{"text":"In holiness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it of believers that is made perfect at death?","answer":"Their souls.","segments":[{"text":"Their souls.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose souls are made perfect?","answer":"Believers.","segments":[{"text":"Believers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"None but believers?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do their souls dye with their bodies, and see corruption?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are their souls made perfect when their bodies are corrupted?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whither do the souls of believers pass after death?","answer":"Into glory.","segments":[{"text":"Into 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Resurrection.","segments":[{"text":"Only until the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are believers united to Christ in their bodies as well as their souls?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth not Death break that union, and separate them from Christ?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do their bodies still continue united unto Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":38,"title":"What benefit do believers receive from Christ at the Resurrection?","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What benefit do believers receive from Christ at the Resurrection?","answer":"At the resurrection, believers being raised up in glory, shall be openly acknowledged, and acquitted in the day of 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glory?","answer":"Believers.","segments":[{"text":"Believers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall they rise in such an estate as they were in before?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefits shall believers have at Judgment?","answer":"They shall be acknowledged, and acquitted.","segments":[{"text":"They shall be acknowledged, and acquitted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner shall they be acknowledged and acquitted?","answer":"Openly.","segments":[{"text":"Openly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will God acquit them from all their sins, and the wicked slanders?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And acknowledg and own them before all the world?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When shall they be thus acknowledged and acquitted?","answer":"In the day of Judgment.","segments":[{"text":"In the day of Judgment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefits shall they have after Judgment?","answer":"They shall be made perfectly blessed.","segments":[{"text":"They shall be made perfectly blessed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein?","answer":"In the enjoyment of God.","segments":[{"text":"In the enjoyment of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of enjoyment of God shall they then have?","answer":"A full enjoyment.","segments":[{"text":"A full enjoyment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What without interruption, or intermission?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For how long?","answer":"To all eternity.","segments":[{"text":"To all eternity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth true blessedness stand in the enjoyment of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And perfect blessedness in the full enjoyment of God, to all eternity?","answer":"Yes. Hitherto are the matters of faith, which make up the first part of the Catechism, or what man is to believe concerning God. Now follows the second part concerning the duty of which God requires of man.","segments":[{"text":"Yes. Hitherto are the matters of faith, which make up the first part of the Catechism, or what man is to believe concerning God. 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secret will the rule of our duty?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then?","answer":"His revealed will.","segments":[{"text":"His revealed will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is the will of God revealed?","answer":"In his Word.","segments":[{"text":"In his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is that the rule of our duty?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":40,"title":"What did God at first reveal to man for the rule of his obedience?","part":null,"questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"What did God at first reveal to man for the rule of his obedience?","answer":"The rule which God at first revealed to man for his obedience, was the Moral Law.","segments":[{"text":"The rule which God at first revealed to man for his obedience, was 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selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this the sum of all the Commandments, to love God with all our hearts, and our Neighbour as our selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":43,"title":"What is the Preface to the ten Commandments?","part":null,"questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Preface to the ten Commandments?","answer":"The Preface to the ten Commandments is in these words, I am the Lord thy God which hath brought thee out of the Land of Egypt, out of the house of bondage.","segments":[{"text":"The Preface to the ten Commandments is in these words, I am the Lord thy God which hath brought thee out of the Land of Egypt, out of the house of bondage.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":44,"title":"What doth the Preface to the ten Commandments teach us?","part":null,"questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface to the ten Commandments teach us?","answer":"The Preface to the ten Commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","segments":[{"text":"The Preface to the ten Commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we bound to keep Gods Commandments?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of his Commandments?","answer":"All his Commands.","segments":[{"text":"All his Commands.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any reason why we should keep Gods Commandments?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many are the Reasons why we should keep Gods Commandments?","answer":"Three: viz. 1. God is the Lord. 2. And our God. 3. And our Redeemer.","segments":[{"text":"Three: viz. 1. God is the Lord. 2. And our God. 3. And our Redeemer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this a Reason why we should keep his Commandments, because he is the Lord?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And because he is our God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And because he is our Redeemer?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where are we taught, that because God is the Lord, and our God, and Redeemer, therefore we must keep his Commandments?","answer":"In the Preface to the ten Commandments.","segments":[{"text":"In the Preface to the ten Commandments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which words in the Preface do teach us that God is the Lord?","answer":"These words [I am the Lord].","segments":[{"text":"These words [I am the Lord].","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which words do teach us that he is our God?","answer":"These words [Thy God].","segments":[{"text":"These words [Thy God].","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which words do teach us that he is our Redeemer?","answer":"These words [That brought thee out of the land of Egypt, and out of the house of bondage].","segments":[{"text":"These words [That brought thee out of the land of Egypt, and out of the house of bondage].","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Were we ever in Egypt, or the house of bondage?","answer":"Yes: in a spiritual Egypt, and bondage under sin. These two Rules must be learnt for the understanding of the Commandments. R. 1. That when any sin is forbidden, the contrary duty is required; and when any duty is required, the contrary sin is forbidden. R. 2. That where any sin is forbidden, all the kinds and degrees of it, temptations and incentments to it are likewise forbidden; and when any duty is required, all the kinds, and the highest perfection of it, together with all the means and helps to it, are also required.","segments":[{"text":"Yes: in a spiritual Egypt, and bondage under sin. These two Rules must be learnt for the understanding of the Commandments. R. 1. That when any sin is forbidden, the contrary duty is required; and when any duty is required, the contrary sin is forbidden. R. 2. That where any sin is forbidden, all the kinds and degrees of it, temptations and incentments to it are likewise forbidden; and when any duty is required, all the kinds, and the highest perfection of it, together with all the means and helps to it, are also required.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":45,"title":"Which is the first Commandment?","part":null,"questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the first Commandment?","answer":"The first Commandment is, [Thou shalt have no other Gods before me].","segments":[{"text":"The first Commandment is, [Thou shalt have no other Gods before me].","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":46,"title":"What is required in the first Commandment?","part":null,"questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the first Commandment?","answer":"The first Commandment requireth us to know and acknowledg God to be the only true God, and our God, and to worship and glorifie him accordingly.","segments":[{"text":"The first Commandment requireth us to know and acknowledg God to be the only true God, and our God, and to worship and glorifie him accordingly.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there something required, as well as something forbidden in this and every Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we required to know God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we lawfully or safely live in ignorance of God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Against what Commandment is ignorance?","answer":"Against the first.","segments":[{"text":"Against the first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it sufficient to know there is a God, though we do not own, nor acknowledg him to be a God to us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must we own or acknowledg God?","answer":"To be the only true God, and our God.","segments":[{"text":"To be the only true God, and our God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the first Commandment require us to have a God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And to have the true God for our God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we have any other God besides him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we have any other God with him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we own him for the [only] true God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And for our only God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the First Commandment determine then of the only right Object of Divine worship, or whom only we must worship?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it enough for us to know and verbally to acknowledg and make profession of him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must we do more?","answer":"We must worship and glorifie him.","segments":[{"text":"We must worship and glorifie him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What worship of God is here required, either inward or outward?","answer":"Both.","segments":[{"text":"Both.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we required then to worship God with the inward worship of the mind, as for example, to trust in him, and to love, fear, esteem, desire, and obey him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And with the outward worship too, as to pray to and praise him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How manifold then is the worship here required?","answer":"Inward and outward.","segments":[{"text":"Inward and outward.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we to worship and glorifie God?","answer":"Accordingly: That is, as the only true God, and our God.","segments":[{"text":"Accordingly: That is, as the only true God, and our God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What above, and before all others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we worship and glorifie him as God, when we love, fear, or obey any other more then him, or before him?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what Commandment are we required to make profession of worship, and glorifie God?","answer":"In the First Commandment.","segments":[{"text":"In the First Commandment.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":47,"title":"What is forbidden in the first Commandment?","part":null,"questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the first Commandment?","answer":"The first Commandment forbiddeth the denying or not worshipping and glofying the true God, as God, and our God, and the giving that worship and glory to any other, which is due to him alone.","segments":[{"text":"The first Commandment forbiddeth the denying or not worshipping and glofying the true God, as God, and our God, and the giving that worship and glory to any other, which is due to him alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it a sin to deny God not only in our words, but in our works, or in our thoughts?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Atheism forbidden in this Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Atheism?","answer":"The having of no God.","segments":[{"text":"The having of no God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are Prophaness and Idolatry forbidden in this Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Prophaness?","answer":"The not worshipping and glorifying of God.","segments":[{"text":"The not worshipping and glorifying of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not enough to give some kind of external worship to God, unless we do worship and glorifie him [as] God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is Idolatry?","answer":"The giving to any thing that worship and glory which is due to God alone.","segments":[{"text":"The giving to any thing that worship and glory which is due to God alone.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it Idolatry to give Gods outward worship to any other; as for example, to pray to Saints, or Angels, or the like?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it Idolatry to give Gods inward worship to any other; as for example, to love, fear, desire, or trust in any thing more than God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all vile Idolaters then that prefer any thing before God; that do seek themselves & their own ends more than the glory of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these the three great sins forbidden in this Commandment, as Atheism, or denying of God; Prophaness, or the not worshipping and glorifying of God, and idolatry, or the giving of his worship and glory to any other.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":48,"title":"What are we specially taught by these words [before me] in the first Commandment?","part":null,"questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"What are we specially taught by these words [before me] in the first Commandment?","answer":"These words before me, in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the sin of having any other God.","segments":[{"text":"These words before me, in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the sin of having any other God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth God see all things?, even the inward thoughts and motions of the heart.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he take notice of it if we have any other God;","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is he much displeased with it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where are we taught, that God taketh notice of us, and is much displeased with the sin of having any other God?","answer":"In these words [before me] in the first Commandment.","segments":[{"text":"In these words [before me] in the first Commandment.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":49,"title":"Which is the second Commandment?","part":null,"questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the second Commandment?","answer":"The second Commandment is, [Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Eartb; thou shalt not bow down thy self to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and shewing mercy unto thousands, of them that love me, and keep my Commandments.","segments":[{"text":"The second Commandment is, [Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Eartb; thou shalt not bow down thy self to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and shewing mercy unto thousands, of them that love me, and keep my Commandments.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":50,"title":"What is required in the second Commandment?","part":null,"questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the second Commandment?","answer":"The second Commandment requireth, the receiving, observing, and keeping pure and entire, all such religious worship and Ordinances as God hath appointed in his word.","segments":[{"text":"The second Commandment requireth, the receiving, observing, and keeping pure and entire, all such religious worship and Ordinances as God hath appointed in his word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there any thing required in the second Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How can you say it requireth any thing, sith it seems only to forbid, viz. [Thou shalt not make to thy self any graven Image, &c.]","answer":"Where any sin is forbidden, the contrary duty is required.","segments":[{"text":"Where any sin is forbidden, the contrary duty is required.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we worship God after our own imaginations and inventions?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we worship him only according to his own appointment and institution?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the second Commandment determine then of the only right way and means in and by which God will be worshipped?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is required of us here with reference to Gods worship and ordinances?","answer":"To receive them, observe them, keep them pure and entire.","segments":[{"text":"To receive them, observe them, keep them pure and entire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we required to receive, observe, keep pure and entire?","answer":"The religious worship, and ordinances that God hath appointed.","segments":[{"text":"The religious worship, and ordinances that God hath appointed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And not the superstitious inventions that men have ordained?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of Gods ordinances are we required to receive, observe, keep pure and entire.","answer":"All.","segments":[{"text":"All.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath he appointed what worship and ordinances he will be served in?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where?","answer":"In his word.","segments":[{"text":"In his word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we reject Gods worship and ordidinances?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we receive them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we neglect or oppose them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we observe them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we corrupt them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we keep them pure?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we not mix human inventions with them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not suffer any of them to be lost?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we keep them whole and entire, neither adding to them, nor taking from them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":51,"title":"What is forbidden in the second Commandment?","part":null,"questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the second Commandment?","answer":"The second Commandment sorbiddeth the worshipping of God by images, or any other way not appointed in his word.","segments":[{"text":"The second Commandment sorbiddeth the worshipping of God by images, or any other way not appointed in his word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"May we worship Images as God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we worship the true God in and by Images?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it Idolatry not only to worship Images instead of God, which is forbidden in the first Commandment, but also to worship God by Images?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is this the Idolatry forbidden in this Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is all will-worship forbidden here?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is will-worship?","answer":"The worshipping of God any way not appointed in his word.","segments":[{"text":"The worshipping of God any way not appointed in his word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it sinful to worship God after a way of our own devising?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we worship him what way we please?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are these the great sins forbidden in the second Commandment, viz. Idolatry, or the worshipping of God by images, and all willworship, or the worshipping of God any other way then, he hath appointed in his word?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":52,"title":"What are the reasons annexed to the second Commandment?","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"What are the reasons annexed to the second Commandment?","answer":"The reasons annexed to the second Commandment are, Gods soveraignty over us, his propriety in us, and his zeal he hath to his own worship.","segments":[{"text":"The reasons annexed to the second Commandment are, Gods soveraignty over us, his propriety in us, and his zeal he hath to his own worship.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Hath God a soveraignty over us, propriety in us, and a zeal for his own worship?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must we upon this account keep his Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by a soveraignty over us?","answer":"Supreme power, dominion, and authority over us.","segments":[{"text":"Supreme power, dominion, and authority over us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by propriety in us?","answer":"His just Right, and Title to us as his own.","segments":[{"text":"His just Right, and Title to us as his own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will he suffer men to corrupt his worship, and set up their own inventions in his service, and not be greatly angry with them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words of the second Commandment are these reasons hinted?","answer":"In these words (For I the Lord thy God, am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me, and shewing mercy to thousands of them that love me, and keep my Commandments.","segments":[{"text":"In these words (For I the Lord thy God, am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me, and shewing mercy to thousands of them that love me, and keep my Commandments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which of these words is the first reason hinted, why we should keep this Commandment, viz. Gods soveraignty over us?","answer":"In these words (for I the Lord.)","segments":[{"text":"In these words (for I the Lord.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words is the second reason contained, viz. Gods propriety in us?","answer":"In these words [my God.]","segments":[{"text":"In these words [my God.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words is the third reason contained, viz. The zeal that he hath to his own worship?","answer":"In these words [Am a jealous God.]","segments":[{"text":"In these words [Am a jealous God.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth God express his zeal for, and jealousie about, his own worship.","answer":"In punishing the breakers, and rewarding the keepers of this Commandment, to many generations.","segments":[{"text":"In punishing the breakers, and rewarding the keepers of this Commandment, to many generations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words of the Commandment is that held forth?","answer":"In these words [Visiting the iniquity of the Fathers upon the children unto the third, &c. and shewing mercy to thousands, &c]","segments":[{"text":"In these words [Visiting the iniquity of the Fathers upon the children unto the third, &c. and shewing mercy to thousands, 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the holy and reverend use of Gods Names, Titles, Attributes, Ordinances, Word, and Works.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the third Command require the use of Gods Names, Titles, Ordinances, &c.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of use doth it require?","answer":"An holy and teverent use.","segments":[{"text":"An holy and teverent use.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth God look then that not only his worship be performed aright for the matter of it, but doth he also heed the manner [how] it be performed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth the third Commandment determine of the only right manner of Gods worship?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by the name of God, when its said, [Thou shalt not take the name, &c.]","answer":"By his Name is understood any thing whereby he makes himself known.","segments":[{"text":"By his Name is understood any thing whereby he makes himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth God make himself known to us by his Name, Titles, and Attributes?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And by his Ordinances, Words, and Works?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are all these comprehended under the [Name] of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this then that which is meant, when it is said, [Thou shalt not take the Name of the Lord in vain] That we should not use his Names, Titles, or Attributes, Ordinances, Words, or Works, in a vain, irreverent, or unholy manner?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are some of Gods Names?","answer":"Jehovah, Jah, Lord, God, &c.","segments":[{"text":"Jehovah, Jah, Lord, God, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we use these slightly, and irreverently in our ordinary speech, crying on every slight occasion, O Lord, O God, O Jesus, God forgive me, and the like?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must not this be done without seriousness and holy reverence?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are some of Gods Titles?","answer":"Creator, Father, Preserver of men, Hearer of Prayers, King of Kings, King of Saints, and the like.","segments":[{"text":"Creator, Father, Preserver of men, Hearer of Prayers, King of Kings, King of Saints, and the like.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Gods Attributes?","answer":"These perfections and properties of his Nature, whereby he makes himself known to us, and is distinguished from his Creatures.","segments":[{"text":"These perfections and properties of his Nature, whereby he makes himself known to us, and is distinguished from his Creatures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are some of them?","answer":"Infiniteness, eternity, and unchangeableness, &c.","segments":[{"text":"Infiniteness, eternity, and unchangeableness, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Gods ordinances, as Prayer, and the like, a part of his name?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we be vain or irreverent in praying, hearing, &c. or suffer our minds to wander about other things?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there required then in this Commandment, not only an outward reverence of the body in the use of Gods ordinances, but especially in the inward reverence of the mind?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must there be some care taken too of outward reverence, so far as it may serve to express and further the inward affections of the mind?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we read or hear the holy word of God vainly, and slightly, without Consideration, Observation, Meditation?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we make a holy use of Gods works, taking notice of God in them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a sin not to take notice of the glorious wisdom, power and goodness of God, expressed in his works of Creation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a sin not to take notice of, or not to be afflicted with Gods works of Providence, and his dealings with us, and with others, especially the Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what Commandment is the holy use of Gods Creatures, and of his Providences and dispensations required?","answer":"In the third.","segments":[{"text":"In the third.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":55,"title":"What is forbidden in the third Commandment?","part":null,"questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the third Commandment?","answer":"The third Commandment forbiddeth all profaning or abusing of any thing, whereby God maketh himself known.","segments":[{"text":"The third Commandment forbiddeth all profaning or abusing of any thing, whereby God maketh himself known.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth it forbid the prophaning of any thing whereby God makes himself known?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What, the prophaning of his names by swearing, for swearing, cursing? &c.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the prophaning of his Ordinances by formality and slightness?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the prophaning of his word by idle jests, or wresting it to colour our sins?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the prophaning of his works, by making an unholy use of them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid the abusing of anything, whereby God makes himself known?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to abuse?","answer":"To use to a wrong end, or in a wrong manner.","segments":[{"text":"To use to a wrong end, or in a wrong manner.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Command forbid the abusing of Gods works; as for example, of his Creatures, to pamper our lusts, or of his Providences, to harden us in our sins?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the abusing of his Ordinances to low, and carnal, much more to carnal mens sinful, and wicked ends?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is hypocrisie, or the making use of Religion for carnal ends, eminently forbidden?","answer":"In the third Commandment.","segments":[{"text":"In the third Commandment.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":56,"title":"What is the reason annexed to the third Commandment?","part":null,"questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What is the reason annexed to the third Commandment?","answer":"The reason annexed to the third Commandment, is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","segments":[{"text":"The reason annexed to the third Commandment, is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there any reason annexed to the third Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by being annexed?","answer":"Added or joined to it.","segments":[{"text":"Added or joined to it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words is the reason annexed to the third Commandment expressed?","answer":"In these words [For the Lord will not hold him guiltless that taketh his name in voin]","segments":[{"text":"In these words [For the Lord will not hold him guiltless that taketh his name in voin]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is meant by Gods not holding him guiltless?","answer":"That he will not suffer him to escape his righteous Judgments.","segments":[{"text":"That he will not suffer him to escape his righteous Judgments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May the breakers of this Commandment escape punishment from men?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will God suffer them to escape?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not God hold us guiltless then, though we do perform the worship he requires, except we do it in a holy, serious, and reverent manner?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":57,"title":"Which is the fourth Commandment?","part":null,"questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fourth Commandment?","answer":"The fourth Commandment is, [Remember the Sabbath day to keep it holy, six days shalt thou labour and do all thy works: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattel, nor thy stranger that is within thy gates: for in six days the Lord made Heaven and Earth, the Sea, and all that is in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.]","segments":[{"text":"The fourth Commandment is, [Remember the Sabbath day to keep it holy, six days shalt thou labour and do all thy works: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattel, nor thy stranger that is within thy gates: for in six days the Lord made Heaven and Earth, the Sea, and all that is in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":58,"title":"What is required in the fourth Commandment?","part":null,"questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fourth Commandment?","answer":"The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expresly one whole day in seven, to be a holy Sabbath unto himself.","segments":[{"text":"The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expresly one whole day in seven, to be a holy Sabbath unto himself.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the fourth Commandment require any especial time to be kept holy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What time?","answer":"Such as God hath appointed in his Word.","segments":[{"text":"Such as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the fourth Commandment then determine of the special time for divine worship, as the three foregoing Commands do of the Object, means, and manner of worship?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God left us to keep what time we please?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What proportion of time hath God expresly set apart in his word to be kept holy to himself.","answer":"One wdole day in seven.","segments":[{"text":"One wdole day in seven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this Commandment to be understood of the seventh day in order, that is, the last of the seven, or the seventh in number, that is, one in seven?","answer":"Of the seventh in number.","segments":[{"text":"Of the seventh in number.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God left the determining which day in seven it should be (whether the first or the last) to some other precept?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the fourth Command then a Moral precept, that is to say, of perpetual force, binding Christians now, as well as Jews heretofore, to the observation of it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it cease to be of force?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":59,"title":"Which day of the seven hath God appointed to be the weekly Sabbath?","part":null,"questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"Which day of the seven hath God appointed to be the weekly Sabbath?","answer":"From the beginning of the world to the Resurrection of Christ, God hath appointed the seventh day of the week to be the weekly Sabbath: and the first day of the week, ever since to continue to the end of the world, which is the Christian Sabbath.","segments":[{"text":"From the beginning of the world to the Resurrection of Christ, God hath appointed the seventh day of the week to be the weekly Sabbath: and the first day of the week, ever since to continue to the end of the world, which is the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which day of seven was at first appointed for the Sabbath?","answer":"The last.","segments":[{"text":"The last.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which day of the seven did God since appoint to be the Sabbath?","answer":"The first.","segments":[{"text":"The first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When was the seventh or last day of the week appointed to be the Sabbath?","answer":"From the beginning of the world.","segments":[{"text":"From the beginning of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was it only from the time of the giving of the Law of Moses?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was it ordained for man in Paradise at the beginning of the world?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long did the seventh or last day of the week continue to be the Sabbath?","answer":"Until the Resurrection of Christ.","segments":[{"text":"Until the Resurrection of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long hath the first day been the weekly Sabbath?","answer":"Ever since the Resurrection of Christ.","segments":[{"text":"Ever since the Resurrection of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was the Resurrection of Christ, and the finishing the work of our Redemption on the first day of the week, the reasons why Christians do keep it as the Sabbath?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it therefore called the Lords day?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is the first day of the week, or the Lords day, a Christian Sabbath.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long doth it continue to be the Sabbath?","answer":"To the end of the World.","segments":[{"text":"To the end of the World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the meaning of the word Sabbath?","answer":"A day of holy rest.","segments":[{"text":"A day of holy rest.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":60,"title":"How is the Sabbath to be sanctified?","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Sabbath to be sanctified?","answer":"The Sabbath is to be sanctified, by an holy resting all that day, even from such worldly imployments and recreations as are lawful on other days, and spending the whole time in the publick and private exercises of Gods worship, except so much as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The Sabbath is to be sanctified, by an holy resting all that day, even from such worldly imployments and recreations as are lawful on other days, and spending the whole time in the publick and private exercises of Gods worship, except so much as is to be taken up in the works of necessity and mercy.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Sabbath to be sanctified?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what sense is God said to sanctifie the holy Sabbath?","answer":"By making it holy.","segments":[{"text":"By making it 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and the Asse must have on the Sabbath?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What rest then?","answer":"An holy rest.","segments":[{"text":"An holy rest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long must this be?","answer":"All that day.","segments":[{"text":"All that day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what must we rest? from spiritual employments and recreations?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what then?","answer":"From worldly employments and recreations?","segments":[{"text":"From worldly employments and recreations?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not do our own work upon the Sabbath day?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Nor follow our own sports and pastimes, nor spend the time in our ease and sloth?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"From what worldly employments and recreations must we rest? from such as are sinful in themselves, and unlawful at any time?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And not only from such, but even from those that are lawful at other times?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how must we spend the time?","answer":"In the exercise of Gods worship.","segments":[{"text":"In the exercise of Gods worship.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we spend it idly?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what exercise must we spend it?","answer":"Both in the publick and private exercises of Gods worship.","segments":[{"text":"Both in the publick and private exercises of Gods worship.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we stay at home, and spend our time in the Private Exercises of Gods Worship with the neglect of the Publick?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not rest satisfied in giving attendance on the publick worship, but must we also be careful at home in the Private?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not worldly business be done in any Case upon the Sabbath day.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What works then may lawfully be done on the Sabbath day, besides the works of Piety.","answer":"The works of Necessity and Mercy.","segments":[{"text":"The works of Necessity and Mercy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you call the works of Necessity?","answer":"Such as could not be done before, and cannot be deferred until after the Sabbath.","segments":[{"text":"Such as could not be done before, and cannot be deferred until after the Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May works of mercy be done upon the Sabbath day, such as visiting the sick, feeding our bodies, and our beast? &c.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And why is this Commandment delivered as to all in general, so especially to governours of families? Is it because it is not enough for them to sanctifie the Sabbath themselves, but they must also look that it be strictly observed, in, and by their families, and because they are apt to hinder their housholds in and by business of their own?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":61,"title":"What is forbidden in the fourth Commandment?","part":null,"questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fourth Commandment?","answer":"The fourth Commandment forbiddeth the omission or careful performance of the duties required, and the prophaning the day by idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words, or works, about worldly imployments or recreations.","segments":[{"text":"The fourth Commandment forbiddeth the omission or careful performance of the duties required, and the prophaning the day by idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words, or works, about worldly imployments or recreations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth it forbid the omission of the duties required?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by the omission of them?","answer":"The leaving them undone.","segments":[{"text":"The leaving them undone.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid the careless performance of the duties of the Sabbath?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the prophaning of the day?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways may the Sabbath be prophaned?","answer":"Three. 1. By idleness. 2. By doing that which is in it self sinful. 3. By unnecessary thoughts, words, or works, about worldly imployments and recreations:","segments":[{"text":"Three. 1. By idleness. 2. By doing that which is in it self sinful. 3. By unnecessary thoughts, words, or works, about worldly imployments and recreations:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not be idle upon the Sabbath day?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we sleep and loiter away the time?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it prophaning the day by doing that which is in it self sinful?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it enough to forbear that which is sinful, though we do neglect that which is good?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a prophanation of the Sabbath, to let our thoughts unnecessarily run upon worldly affairs?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or to let our tongues run upon worldly business?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or to set our hands to worldly imployments?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we neither work nor play upon the Sabbath day?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But spend all the day in Gods special Service?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":62,"title":"What are the Reasons annexed to the Fourth Commandment?","part":null,"questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Reasons annexed to the Fourth Commandment?","answer":"The reasons annexed to the fourth Commandment are, Gods allowing us six days of the week for our own imployment, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath-day.","segments":[{"text":"The reasons annexed to the fourth Commandment are, Gods allowing us six days of the week for our own imployment, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath-day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are there many reasons annexed to the fourth Commandment to enforce it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many are there?","answer":"Four, viz. 1. Gods allowing us six days of the week for our own imployment. 2. His challenging an especial propriety in the seventh. 3. His own example. 4. His blessing the Sabbath day.","segments":[{"text":"Four, viz. 1. Gods allowing us six days of the week for our own imployment. 2. His challenging an especial propriety in the seventh. 3. His own example. 4. His blessing the Sabbath day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God allowed us any days in the week?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What hath he allowed them to us for?","answer":"For our own imployments.","segments":[{"text":"For our own imployments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it Gods will that every one should have some imployment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many days hath God allowed us for our own imployments?","answer":"Six.","segments":[{"text":"Six.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it his will that men should ordinarily spend the six days of the week in their imployments?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is this a reason why we should not cut short Gods allowance of one day for his work, because he hath allowed six times as much for ours?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words of the Commandment is this reason hinted, of Gods allowing of us six days of the week for our own imployment?","answer":"In these words, [Six days shalt thou labour and do all thyork.]","segments":[{"text":"In these words, [Six days shalt thou labour and do all thyork.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we dispatch all our work upon the six days, that we may have nothing to hinder us upon the Lords day?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words doth God challenge a special propriety in the seventh day?","answer":"In these words, [but the seventh day is the Sabbath of the Lord thy God.]","segments":[{"text":"In these words, [but the seventh day is the Sabbath of the Lord thy God.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words is Gods own example urged, as a reason why we should work six days, and keep holy the seventh?","answer":"In these words, [for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day.]","segments":[{"text":"In these words, [for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In which words is Gods blessing the Sabbath day hinted, as a reason why we should keep it?","answer":"In these words, [wherefore the Lord blessed the seventh day, and hallowed it.]","segments":[{"text":"In these words, [wherefore the Lord blessed the seventh day, and hallowed it.]","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath God then blessed the Sabbathday, and appointed it to be a means of blessing unto us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth God require us to [Remember] the Sabbath-day, as a means for the keeping of it holy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we apt to forget it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And cannot we duly sanctifie it without we remember it before hand, to prepare for it, and conveniently to dispatch our worldly business in season out of the way?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":63,"title":"Which is the fifth Commandment?","part":null,"questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fifth Commandment?","answer":"The fifth Commandment is, [Honour thy father and thy mother, that thy days may be long upon the Land which the Lord thy God giveth thee].","segments":[{"text":"The fifth Commandment is, [Honour thy father and thy mother, that thy days may be long upon the Land which the Lord thy God giveth thee].","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":64,"title":"What is required in the fifth Commandment?","part":null,"questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fifth Commandment?","answer":"The fifth Commandment requireth the preserving the honour, and performing the duties belonging to every one in their several places and relations, as superiors, inferiors, or equals.","segments":[{"text":"The fifth Commandment requireth the preserving the honour, and performing the duties belonging to every one in their several places and relations, as superiors, inferiors, or equals.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all sorts of Relations comprehended under the words [Father and Mother] in the fifth Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And all sorts of duties in the word [Honour]?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth this Commandment require with reverence to our Relations?","answer":"Preserving the honour, and performing the duty belonging to them.","segments":[{"text":"Preserving the honour, and performing the duty belonging to them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many sorts of Relations be there?","answer":"Three, Superiors, Inferiors, and Equals.","segments":[{"text":"Three, Superiors, Inferiors, and Equals.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by superiors?","answer":"Such as are any way above us, whether in Family, Church, or State.","segments":[{"text":"Such as are any way above us, whether in Family, Church, or State.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all that are above us, whether in Power, or Wealth, or age, or gifts, Superiors?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Commandment require reverence, respect, submission, and obedience towards Parents, Masters, Husbands, Magistrates, Ministers, &c. as being Superiors?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Inferiors?","answer":"Such as are below us in Gifts, Place, Estate, or otherwise.","segments":[{"text":"Such as are below us in Gifts, Place, Estate, or otherwise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are Subjects, Wives, Children, Servants, Hearers, the Poor, the weak in grace or knowledg, comprehended under the name of Inferiors?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must their Superiors be careful in performing their duties towards them; by caring for their bodies and souls, governing them with meekness and gentleness, correcting and reproving with moderation and wisdom?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there duties to be performed to our equals?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we slight them, and carry our selves scornfully towards them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Command require kindness and affableness towards our Equals, readiness to yield to them, and prefer them before our selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":65,"title":"What is forbidden in the fifth Commandment?","part":null,"questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fifth Commandment?","answer":"The fifth Commandment forbiddeth the neglecting of, or doing any thing against the honour and duty which belongeth to every one in their several places and relations.","segments":[{"text":"The fifth Commandment forbiddeth the neglecting of, or doing any thing against the honour and duty which belongeth to every one in their several places and relations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth it forbid the neglecting our duty to our relations?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the doing any thing against it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we disgrace or dispise our supe riours, or speak evil of them, or carry our selves irreverently towards them, or oppose and resist them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we despise and slight our inferiours, or be rigorous towards them, and careless of their spiritual or temporal good?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a sin to neglect to instruct them, correct them, and keep them under government, or to neglect to encourage and countenance them when they do well?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we be discourteous, or envious towards our equals, or usurp over them, or rigorously stand upon our terms with them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":66,"title":"What is the reason annexed to the fifth Commandment?","part":null,"questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What is the reason annexed to the fifth Commandment?","answer":"The Reason annexed to the fifth Commandment, is a promise of long life and prosperity, (as far as it shall serve for Gods glory, and their own good) to all such as keep this Commandment.","segments":[{"text":"The Reason annexed to the fifth Commandment, is a promise of long life and prosperity, (as far as it shall serve for Gods glory, and their own good) to all such as keep this Commandment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there any reason annexed, or joined to the fifth Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the reason?","answer":"A promise of long life and prosperity.","segments":[{"text":"A promise of long life and prosperity.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How far forth are these (and other temporal) mercies promised?","answer":"As far as they shall serve for Gods glory, and our own good.","segments":[{"text":"As far as they shall serve for Gods glory, and our own good.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom is long life and prosperity promised?","answer":"To all such as keep this Commandment.","segments":[{"text":"To all such as keep this Commandment.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":67,"title":"Which is the sixth Commandment?","part":null,"questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the sixth Commandment?","answer":"The sixth Commandment is, [Thou shalt not kill].","segments":[{"text":"The sixth Commandment is, [Thou shalt not 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it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whose life doth it require us to use endeavours to preserve?","answer":"Our own life, and the life of others.","segments":[{"text":"Our own life, and the life of others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we then endeavour by any means whatsoever to preserve our own or others lives?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of endeavours then must we use?","answer":"Lawful endeavours.","segments":[{"text":"Lawful endeavours.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must we use [All] lawful means and endeavours?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not use unlawful means though our lives did hang upon it?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there here required all the means and helps to preserve the life of man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is temperance in meat, drink, sleep, labour, recreations, and all other things here required, because this is a means to preserve our own life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is contentedness, peaceableness, patience, meekness, readiness to forgive injuries, required in this Commandment, because these are means to preserve the life of others, as well as our own?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":69,"title":"What is forbidden in the sixth Commandment?","part":null,"questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the sixth Commandment?","answer":"The sixth Commandment forbiddeth the taking away of our own life, or the life of our neigbour unjustly, or whatsoever tendeth thereunto.","segments":[{"text":"The sixth Commandment forbiddeth the taking away of our own life, or the life of our neigbour unjustly, or whatsoever tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Whose lives doth it forbid us to take away?","answer":"Our own or our neighbours.","segments":[{"text":"Our own or our neighbours.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid the taking away the life of our neighbour in any case whatsoever?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How then doth it forbid us to take away our Neighbours life?","answer":"Unjustly.","segments":[{"text":"Unjustly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May there be a just cause of taking away our Neighbours life, as in executing a Malefoctor at the command of a Magistrate, or in a lawful war, or upon the necessary defence of our selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid only the direct taking away of our own, or our Neighbours life?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What else doth it forbid?","answer":"Whatsoever tendeth thereunto.","segments":[{"text":"Whatsoever tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all kind of intemperance here forbidden, and all carking care, and excessive passions, because these do tend to take away our own life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is hatred, and envy against others, and rash anger, strife, quarrelling, contention, and desire of revenge, here forbidden, because they do tend to the taking away of our neighbours life, as well as our own?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":70,"title":"Which is the seventh Commandment?","part":null,"questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the seventh Commandment?","answer":"The seventh Commandment is, [Thou shalt not commit Adultery].","segments":[{"text":"The seventh Commandment is, [Thou shalt not commit Adultery].","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":71,"title":"What is required in the seventh Commandment?","part":null,"questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the seventh Commandment?","answer":"The seventh Commandment requireth the preservation of our own and our neighbours chastity in heart, speech and behaviour.","segments":[{"text":"The seventh Commandment requireth the preservation of our own and our neighbours chastity in 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behaviour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must our words, and behaviour be chast?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must our hearts, thoughts, and desires be kept chast?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth this Commandment require us to use the means to preserve our own and others chastity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are watchfulness over our eyes, and all our senses, and temperance, prayer, diligence in our callings, modesty, both in married and unmarried and avoiding all temptations to, and occasions of uncleanness required here, because they are means to preserve our own, and others chastity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":72,"title":"What is forbidden in the seventh Commandment.","part":null,"questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the seventh Commandment.","answer":"The seventh Commandment forbiddeth all unchast thoughts, words, and actions.","segments":[{"text":"The seventh Commandment forbiddeth all unchast thoughts, words, and actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all sorts and degrees of uncleanness forbidden here; under the name of adultery in this Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a sin to use any dalliance, wanton looks, or any unchast behaviour?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a sin to use any unchast words, corrupt communications, and filthy songs?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not give entertainment so much as to an uncbast thought, without breaking this Commandment?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid self-pollution, and secret wantonness with our selves, and corrupting our own chastity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And all desires and attempts to corrupt others chastity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all provocations to uncleanness, as filtby Pictures, mixed dancings, keeping company with filthy talkers, idleness gluttony, drunkenness, light and impudent carriage, forbidden in this commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":73,"title":"Which is the eighth 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others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it only forbid the wronging and prejudicing of our Neighbours, and of our own estate and wealth?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it also require us to procure and further it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Commandment bind us to use the means of Procuring, Preserving, and furthering our own estates, as for example, to be frugal and thrifty in our expences, to have a Calling, to be diligent in our labours, and careful, as far as we may, to secure our estates?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we to use the means to procure and further our Neighbours wealth and outward estate, by justice in our dealings, faithfulness in our trusts, making restitution where we have done wrong, giving and lending according to others necessity and our own ability, and otherwise helping of our Neighbours?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we use any unlawful means, as lying and deceit, to procure and further our wealth and outward estate?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Commandment require only the use of lawful endeavours?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":75,"title":"What is forbidden in the eighth Commandment?","part":null,"questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the eighth Commandment?","answer":"The eighth Commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbours wealth or outward estate.","segments":[{"text":"The eighth Commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbours wealth or outward estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth it forbid not only stealing, but whatever else may unjustly hinder our own and our neighbours wealth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid nothing but what doth hinder us, or others, unjustly?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid prodigality, idleness, wastfulness in gaming, and company-keeping, riot, carelesness, living above our estates, because these do hinder our own wealth, and outward estates?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it forbid oppression, and false weight, false measures, corrupting, and adulterating of wares, and all fraudulent and deceitful dealing, and injustice, because these do hinder the wealth and outward estate of others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":76,"title":"Which is the ninth Commandment?","part":null,"questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the ninth Commandment?","answer":"The ninth Commandment is [Thou shalt not bear false witness against thy neighbour.]","segments":[{"text":"The ninth Commandment is [Thou shalt not bear false witness against thy neighbour.]","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":77,"title":"What is required in the ninth Commandment?","part":null,"questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the ninth Commandment?","answer":"The ninth Commandment requireth the maintaining and promoting of truth between man and man, and of our own, and our neighbours good name, especially in witness-bearing.","segments":[{"text":"The ninth Commandment requireth the maintaining and promoting of truth between man and man, and of our own, and our neighbours good name, especially in witness-bearing.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What doth the ninth Commandment concern?","answer":"The good name of our selves and others.","segments":[{"text":"The good name of our selves and others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all that is prejudicial to our own good name, and our Neighbours, forbidden in this Commandment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all that is helpful to procure and further our own and our neighbours good name here required?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we required here to maintain the Truth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And not only maintain it, but also promote it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where is the truth especially to be maintained?","answer":"In witness-bearing.","segments":[{"text":"In witness-bearing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Commandment require us to use the means for the manifesting of truth, by appearing, and standing for it, and speaking it fully and clearly, when we are called, and by a careful keeping of our promises?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the defending of our innocency, and practising whatsoever is lovely, and of good report, here required because these are means to maintain and promote our own good name?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is the covering of others failings, defending their names, commending what is praise-worthy in them, readiness to believe any good we see in them, or bear of concerning them, required in the ninth Command, in as far, and because these are means to maintain and promote our neighbours good name?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":78,"title":"What is forbidden in the ninth Commandment?","part":null,"questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the ninth Commandment?","answer":"The ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbours good name.","segments":[{"text":"The ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbours good name.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What Commandment forbiddeth that which is prejudicial to the truth?","answer":"The ninth.","segments":[{"text":"The ninth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by that which is prejudicial to the truth?","answer":"That which doth wrong the truth, or hinder the knowing of it.","segments":[{"text":"That which doth wrong the truth, or hinder the knowing of it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is lying then, or speaking falsly, equivocating, or speaking doubtfully, to the wronging of truth, or justice, and the perverting, and undue concealing of the truth here forbidden, because these are are prejudicial to the truth, and hinder its being known?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not lye for our own advantage, or to cover our faults, or for good ends?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is all truth to be spoken at all times?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May untruths be spoken at any time?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth this Commandment forbid whatsoever is injurious to our own good name?","answer":"Yes,","segments":[{"text":"Yes,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by being injurious to our good name?","answer":"That which doth hurt, or wrong our good name.","segments":[{"text":"That which doth hurt, or wrong our good name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we lay our selves open to contempt, and give occasion unto others to despise us?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we avoid the appearance of evil in things that be of an evil report?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we speak or do that which is injurious to our neighbours good name?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it forbidden in this Commandment, causlesly to entertain jealousies, and evil surmises of others; to speak evil of them behind their backs, to receive or spread evil reports of them, to carry tales, or countenance and hearken to tale-bearers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And to rail at, and revile others, and put misconstructions upon their carriage and actions, and to scoff at them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we rejoice in their falls, and aggravate their sins, extenuate their graces, and lessen their praises?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are all these forbidden, because they do hinder our neighbours good name?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":79,"title":"Which is the tenth Commandment?","part":null,"questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the tenth Commandment?","answer":"The tenth Commandment is, [Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man-servant, nor his maid-servant, nor his oxe, nor his ass, nor any thing that is thy neighbours].","segments":[{"text":"The tenth Commandment is, [Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man-servant, nor his maid-servant, nor his oxe, nor his ass, nor any thing that is thy neighbours].","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":80,"title":"What is required in the tenth Commandment?","part":null,"questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the tenth Commandment?","answer":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his.","segments":[{"text":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What frame of spirit doth the tenth Commandment require us to have, with reference to our own condition?","answer":"Contentment.","segments":[{"text":"Contentment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What degree of contentment?","answer":"Full contentment.","segments":[{"text":"Full contentment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What frame of spirit doth it require us to have with reference to our neighbour?","answer":"A right and charitable frame of spirit.","segments":[{"text":"A right and charitable frame of spirit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Towards himself only?","answer":"Towards him, and all that is his.","segments":[{"text":"Towards him, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is that right and charitable frame of spirit towards our neighbours? Is it to think no evil of them (without manifest cause) and to wish no evil to them, and to rejoice in their joy, and mourn in their affliction?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what Commandment is contentment with our own condition, and a sympathizing, or fellow feeling with our neighbour in his condition, required?","answer":"In the tenth.","segments":[{"text":"In the tenth.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":81,"title":"What is forbidden in the tenth Commandment?","part":null,"questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the tenth Commandment?","answer":"The tenth Commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate motions and affections to any thing that is his.","segments":[{"text":"The tenth Commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate motions and affections to any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What sin is here forbidden touching our own condition?","answer":"Discontentment.","segments":[{"text":"Discontentment.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what is forbidden touching our neighbours condition?","answer":"Envy.","segments":[{"text":"Envy.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is envy?","answer":"Grieving at the good of our neighbour.","segments":[{"text":"Grieving at the good of our neighbour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we grieve and grudg at their honour, riches, preferment, esteem, and applause?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or at their eminency above us in gifts, or graces, or precedency before us, secretly wishing that they stood out of our light?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it a sin then inwardly to rejoice in their disgrace, or suppress their deserved commendation, or envy their worth, because they are not of our party, and perswasion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sin against our neighbour, besides envy, is forbidden in this Commandment?","answer":"All inordinate motions and affections to any thing that is his.","segments":[{"text":"All inordinate motions and affections to any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by inordinate motions?","answer":"Such as are not ordered rightly according to the rule.","segments":[{"text":"Such as are not ordered rightly according to the rule.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What special evil motion of the mind is here forbidden?","answer":"Coveting.","segments":[{"text":"Coveting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to covet?","answer":"Unlawfully to desire that which is not our own.","segments":[{"text":"Unlawfully to desire that which is not our own.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must we not covet?","answer":"Any thing that is our neighbours.","segments":[{"text":"Any thing that is our neighbours.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":82,"title":"Is any man able perfectly to keep the Commandments of God?","part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Is any man able perfectly to keep the Commandments of God?","answer":"No meer man since the fall, is able in this life, perfectly to keep the Commandments of God, but doth daily break them in thought, word, and deed.","segments":[{"text":"No meer man since the fall, is able in this life, perfectly to keep the Commandments of God, but doth daily break them in thought, word, and deed.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was Adam able perfectly to keep the Commandments of God before the fall?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is man able perfectly to keep them now?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How long hath man been rendred unable perfectly to keep the commandments of God?","answer":"Since the fall.","segments":[{"text":"Since the fall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Christ was a man, and was not ee able perfectly to keep the Commandments of God though since the fall?","answer":"He was not a meer man.","segments":[{"text":"He was not a meer man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by meer man?","answer":"One that is only a man.","segments":[{"text":"One that is only a man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Christ not a meer man then, but God as well as man?","answer":"Yes","segments":[{"text":"Yes","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall we be able to keep Gods Commandments perfectly after this life, if we get to heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When then is man able perfectly to keep them?","answer":"In this life.","segments":[{"text":"In this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May not we keep them sincerely in this life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How cannot we keep them then in this life?","answer":"Not perfectly.","segments":[{"text":"Not perfectly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we break Gods Commandments?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What, daily, and continually?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what?","answer":"In thought, word, and deed.","segments":[{"text":"In thought, word, and deed.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":83,"title":"Are all transgressions of the Law equally heinous?","part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Are all transgressions of the Law equally heinous?","answer":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","segments":[{"text":"Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What do you mean by more heinous?","answer":"More grievous, and more offensive in the sight of God.","segments":[{"text":"More grievous, and more offensive in the sight of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many ways may some sins be more grievous and heinous than others?","answer":"Two ways, viz. 1. Of themselves, and of their own nature. 2. By reason of their aggravations.","segments":[{"text":"Two ways, viz. 1. Of themselves, and of their own nature. 2. By reason of their aggravations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by aggravations?","answer":"Such circumstances as do make a sin to be greater then without them it were.","segments":[{"text":"Such circumstances as do make a sin to be greater then without them it were.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do sins grow greater then of themselves, they were by their aggravating, or heightning circumstances: as for example, from the time when, the place where, the manner in which, the means by which, the reason why, the person by whom, the person against whom they are committed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are some sins of themselves, or in their own nature more heinous than others? As the highest sins against the First Table more heinous than the highest against the Second Table?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And wilful sins more heinous then fins of infirmity; sins against knowledg, then those of ignoranc; sins ripened into action, then sins begun in the thoughts; and sins of custom and delibertion, then those committed through some sudden passion and instant force of temptation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":84,"title":"What doth every sin deserve?","part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"What doth every sin deserve?","answer":"Every sin deserveth Gods wrath and curse, both in this life, and that which is to come.","segments":[{"text":"Every sin deserveth Gods wrath and curse, both in this life, and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is it that deserveth Gods wrath and curse?","answer":"Sin.","segments":[{"text":"Sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What sin?","answer":"Every sin.","segments":[{"text":"Every sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What the least sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What an evil thought, or an idle word?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the just deserts of the least sin?","answer":"Gods wrath and curse.","segments":[{"text":"Gods wrath and curse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"When doth sin deserve Gods wrath and curse to be inflicted on man?","answer":"Both in this life, and that which is to come.","segments":[{"text":"Both in this life, and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":85,"title":"What doth God require of us that we may escape his wrath and curse, due to us for sin?","part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God require of us that we may escape his wrath and curse, due to us for sin?","answer":"To escape the wrath and curse of God due to us for sin, God requireth of us Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"To escape the wrath and curse of God due to us for sin, God requireth of us Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Gods wrath and curse due to us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what?","answer":"For sin.","segments":[{"text":"For sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any way to escape this wrath and curse?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any thing required on our part to escape them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What?","answer":"Faith, Repentance, and a diligent use of means.","segments":[{"text":"Faith, Repentance, and a diligent use of means.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth he require repentance as well as Faith of us, or hath Christ repented and believed for us?","answer":"He requireth them of us.","segments":[{"text":"He requireth them of us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who communicates to us the benefits of redemption?","answer":"Christ.","segments":[{"text":"Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by communicating them to us?","answer":"Conveying them, or imparting them to us?","segments":[{"text":"Conveying them, or imparting them to us?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he communicate or convey his benefits by means, or without means?","answer":"By means.","segments":[{"text":"By means.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he make use of any outward means to communicate or convey his benefits to us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What benefits doth he by these means convey unto us?","answer":"The benefits of redemption.","segments":[{"text":"The benefits of redemption.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And cannot we escape without the use of these means?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of use must we make of these means?","answer":"A diligent use.","segments":[{"text":"A diligent use.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we neglect them and yet escape?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or will a careless use of them be enough?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why doth God require of us Faith, and Repentance, and the diligent use of the outward means?","answer":"That we may escape his wrath and curse due to us for sin.","segments":[{"text":"That we may escape his wrath and curse due to us for sin.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":86,"title":"What is faith in Jesus Christ?","part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is faith in Jesus Christ?","answer":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the Gospel.","segments":[{"text":"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"In whom must our Faith be?","answer":"In Jesus Christ.","segments":[{"text":"In Jesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Faith in Christ a common or a saving grace?","answer":"A saving grace.","segments":[{"text":"A saving grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we do by Faith?","answer":"Thereby we receive and rest upon Christ","segments":[{"text":"Thereby we receive and rest upon 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salvation.","segments":[{"text":"For salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Faith only the believing that Christ died for sinners?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or is it the believing that he died in particular for me to save me?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it the receiving and resting upon Christ alone for salvation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Christ offered to us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where?","answer":"In the Gospel.","segments":[{"text":"In the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth true faith take or receive an offered Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth it take him?","answer":"As he is offered in the Gospel.","segments":[{"text":"As he is offered in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Christ offered to us in the Gospel as our King, Priest, and Prophet?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it not true faith, except we thus take Christ, as he is offered?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth faith enable us to take Christ as a King, to be ruled by him alone?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And as a Priest, to be saved by him alone?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And as a Prophet, to be guided by him alone?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And have not they true faith that do not take Christ in all these respects?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":87,"title":"What is Repentance unto life?","part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"What is Repentance unto life?","answer":"Repentance unto life is a saving grace, whereby a sinner out of the true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","segments":[{"text":"Repentance unto life is a saving grace, whereby a sinner out of the true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What repentance is here described?","answer":"Repentance unto life.","segments":[{"text":"Repentance unto life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it called Repentance unto life?","answer":"Because God hath promised us life upon our repentance.","segments":[{"text":"Because God hath promised us life upon our repentance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we in repentance turn from?","answer":"From sin.","segments":[{"text":"From sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we turn unto?","answer":"Unto God.","segments":[{"text":"Unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it turn the heart?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth it turn the life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth true repentance chiefly lie in our turning frrom sin unto God both in heart and life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth the penitent turn from sin unto God?","answer":"With grief for, and hatred of it:","segments":[{"text":"With grief for, and hatred of it:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there never true repentance without real grief for sin?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not true repentance to forbear sin out of fear, except there be also an hatred of it?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence doth this grief for, and hatred of sin arise in the sinner?","answer":"Out of the true sight of sin, and apprehension of the mercy of God in Christ.","segments":[{"text":"Out of the true sight of sin, and apprehension of the mercy of God in Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can there be no true repentance without a true sight and discovery of sin?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will it be despair and not repentance, except with the sight of sin there be an apprehension (at least of a possibility) of mercy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In and through whom doth the Penitent sinner apprehend some hope of mercy?","answer":"In, and through Christ.","segments":[{"text":"In, and through Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he see any hope in himself, his own duties and deservings?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What purposes doth true Repentance make the sinner to take up?","answer":"A purpose of new obedience.","segments":[{"text":"A purpose of new obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will true Repentance stand with a purpose to go on in sin?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it always bring forth a purpose of new Obedience?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doh it bring forth a wavering, and unsetled purpose only?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What purpose then?","answer":"A full purpose.","segments":[{"text":"A full purpose.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it an idle and ineffectual purpose?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is this sincere purpose of obedience joyned with?","answer":"Endeavour after it.","segments":[{"text":"Endeavour after it.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":88,"title":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"What are the outward means whereby Christ communicateth to us the benefits of Redemption?","answer":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer, all which are made effectual to the Elect for salvation.","segments":[{"text":"The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer, all which are made effectual to the Elect for salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are Christs Ordinances the means whereby he communicates to us the benefits of Redemption?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by Christs Ordinances?","answer":"The means or ways of worship ordained by him.","segments":[{"text":"The means or ways of worship ordained by him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the special Ordinances whereby he communicates to us his benefits?","answer":"The Word, Sacraments, and Prayer.","segments":[{"text":"The Word, Sacraments, and Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What kind of means are these?","answer":"The outward and ordinary means.","segments":[{"text":"The outward and ordinary means.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May Christ extraordinarily make use of other means, when men are not capable of receiving benefits by these means?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May men ordinarily expect salvation without the use of these means?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are there any other inward means besides that which Christ doth make use of?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom are these means made effectual?","answer":"To the Elect.","segments":[{"text":"To the Elect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are these means rightly used effectual to them for?","answer":"For Salvation.","segments":[{"text":"For Salvation.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":89,"title":"How is the Word made effectual to Salvation?","part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word made effectual to Salvation?","answer":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in aholiness nd comfort, through faith unto salvation.","segments":[{"text":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in aholiness nd comfort, through faith unto salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Who is it that makes the Word effectual to salvation?","answer":"The Spirit of God.","segments":[{"text":"The Spirit of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what kind of exercises of the word doth the spirit use to make it effectual?","answer":"In the reading, but especially in the preaching of the word.","segments":[{"text":"In the reading, but especially in the preaching of the word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the word be effectual without the working of the spirit?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is it effectual to sinners?","answer":"To convince and convert them.","segments":[{"text":"To convince and convert them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by convincing of them?","answer":"Giving them a lively sight and sense of their sins and misery.","segments":[{"text":"Giving them a lively sight and sense of their sins and misery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by converting of them?","answer":"Turning them from sin unto God.","segments":[{"text":"Turning them from sin unto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is it made effectual to the Saints?","answer":"To build them up.","segments":[{"text":"To build them up.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by building them up?","answer":"A furthering, strengthning, and encreasing them.","segments":[{"text":"A furthering, strengthning, and encreasing them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherein doth the word build them up?","answer":"In holiness and comfort.","segments":[{"text":"In holiness and comfort.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To what doth the word thus build them up?","answer":"To salvation.","segments":[{"text":"To salvation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Through what means?","answer":"Through Faith.","segments":[{"text":"Through Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will not the word profit us then, except it be mixed with Faith?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is the conviction, conversion, sanctification, and consolation of sinners, the work of the Spirit, by the word, through faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":90,"title":"How is the Word to be read and heard, that it may become effectual to salvation?","part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word to be read and heard, that it may become effectual to salvation?","answer":"That the word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer, receive it with saith and love, lay it up in your hearts and practise it in our lives.","segments":[{"text":"That the word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer, receive it with saith and love, lay it up in your hearts and practise it in our lives.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How must we attend upon the word?","answer":"With diligence, preparation, and praver.","segments":[{"text":"With diligence, preparation, and praver.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we come diligently and frequently to the hearing and reading of it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must we observe it, and attend to it with diligence, when we do read or hear it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will negligent, slight, and seldom attendance upon the word be sufficient?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is prayer necessary to the making of the word effectual?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we not rightly attend upon the word, except we make preparation for it before we come?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What? must we pray before we come to it, and after we have been at it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how must we receive it?","answer":"With faith and love.","segments":[{"text":"With faith and love.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to receive the word with faith?","answer":"Soundly to believe the truth and goodness of it, and accept of both.","segments":[{"text":"Soundly to believe the truth and goodness of it, and accept of both.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to receive it with love?","answer":"Lovingly and willingly to embrace it.","segments":[{"text":"Lovingly and willingly to embrace it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must we do with it, when we have received it?","answer":"Lay it up?","segments":[{"text":"Lay it up?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where, in our heads only?","answer":"In our hearts.","segments":[{"text":"In our hearts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will it nothing avail us to attend to it, receive it, and retain it, except we practise it in our lives?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Will the word be effectual to our salvation if thus attended to and received, thus laid up and practised.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":91,"title":"How do the Sacraments become effectual means of salvation?","part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"How do the Sacraments become effectual means of salvation?","answer":"The Sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working o his Spirit in them that by saith receive them.","segments":[{"text":"The Sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working o his Spirit in them that by saith receive them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How do they not become effectual?","answer":"Not from any virtue in them, or in him that doth administer them.","segments":[{"text":"Not from any virtue in them, or in him that doth administer them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth the efficacy of the Sacraments depend upon the 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that by faith receive them.","segments":[{"text":"To them that by faith receive them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not the Sacraments profit them that are in unbelief, and either have not, or use not Faith to receive them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":92,"title":"What is a Sacament?","part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is a Sacament?","answer":"A Sacrament is an holy Ordinance institued by Christ, wherein, by sensible signs, Christ and the benefits of therew Covenant are represented, sealed, and applied to believers.","segments":[{"text":"A Sacrament is an holy Ordinance institued by Christ, wherein, by sensible signs, Christ and the benefits of therew Covenant are represented, sealed, and applied to believers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Sacrament a civil Ordinance, or an holy 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senses?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And offer the things signified to our Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are they empty signs, useless, and unprofitable?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do they signifie and convey to us?","answer":"Christ and the benefits of the New-Covenant.","segments":[{"text":"Christ and the benefits of the New-Covenant.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner are Christ and the benefits of the New-Covenant shewed forth, and conveyed to us in the Sacraments?","answer":"They are represented, sealed, and applied.","segments":[{"text":"They are represented, sealed, and applied.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are the sacraments then the seales, or the confirming of the 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Baptism?","part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What is Baptism?","answer":"Baptism is a Sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords:","segments":[{"text":"Baptism is a Sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords:","proofs":[],"refs":[],"note":null}],"items":[{"question":"What kind of Ordinance is Baptism?","answer":"A Sacrament.","segments":[{"text":"A Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the Elemental sign in 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and engaged to, as to be done on Gods part in Baptism?","answer":"Our ingrafting into Christ, and being made partakers of the benefits, of the Covenant of Grace.","segments":[{"text":"Our ingrafting into Christ, and being made partakers of the benefits, of the Covenant of Grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is sealed to on our part in Baptism, or what do we engage to?","answer":"To be the Lords.","segments":[{"text":"To be the Lords.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are our ingrafting into Christ, partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords, signified and sealed to in Baptism?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":95,"title":"To whom is Baptism to be administred?","part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"To whom is Baptism to be administred?","answer":"Baptism is not to be administred to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him, but the infants of such as are members of the visible Church are to be baptized.","segments":[{"text":"Baptism is not to be administred to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him, but the infants of such as are members of the visible Church are to be baptized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"To whom is Baptism not to be administred?","answer":"Not to any that are out of the visible Church.","segments":[{"text":"Not to any that are out of the visible Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Till when is it not to be administered to such?","answer":"Not till they profess their faith in Christ, and obedience to him.","segments":[{"text":"Not till they profess their faith in Christ, and obedience to 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Sacrament, wherein, by giving and receiving Bread and Wine according to Christs appointment, his death is she wed forth; and the worthy receivers are not after a corporal and carnal manner, but by faith, made partakers of his Body and Blood, with all his benefits to their spiritual nourishment and growth in grace.","segments":[{"text":"The Lords Supper is a Sacrament, wherein, by giving and receiving Bread and Wine according to Christs appointment, his death is she wed forth; and the worthy receivers are not after a corporal and carnal manner, but by faith, made partakers of his Body and Blood, with all his benefits to their spiritual nourishment and growth in grace.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What kind of Ordinance is the Lords; Supper?","answer":"A Sacrament.","segments":[{"text":"A Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the Elemental signs in the Lords Supper?","answer":"Bread and 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Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What by breaking of the Bread?","answer":"Christ being broken, bruised, and tormented for us.","segments":[{"text":"Christ being broken, bruised, and tormented for us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why are the Bread and Wine given apart, and not together?","answer":"To shew forth Christs death in the parting his blood from his body.","segments":[{"text":"To shew forth Christs death in the parting his blood from his body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are we made partakers of in the Supper?","answer":"Christs body and blood, with all his benefits.","segments":[{"text":"Christs body and blood, with all his benefits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How are we not partakers of his Body and Blood?","answer":"Not after a corporal and carnal manner.","segments":[{"text":"Not after a corporal and carnal 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New Obedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must every one that cometh to the Lords Supper have knowledg.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And examine himself of his knowledg?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is knowledg necessary?","answer":"To discern the Lords body.","segments":[{"text":"To discern the Lords body.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all persons that are grosly ignorant unworthy receivers.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And do such eat and drink damnation to themselves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Cannot a man be a worthy receiver wishout faith?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must he examine himself in his faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is faith necessary?","answer":"To feed upon Christ.","segments":[{"text":"To feed upon Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whom do we feed on in the Lords Supper?","answer":"On Christ.","segments":[{"text":"On Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what?","answer":"By faith.","segments":[{"text":"By faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we have love as well as faith: love to God, and love to the brethren, if we would worthily partake of the Lords Supper?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is the having and trying of repentarc and new obedience, necessary to worthy receiving?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is there any danger if we come unworthily?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the danger?","answer":"We should eat and drink damnation to our selves.","segments":[{"text":"We should eat and drink damnation to our selves.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all that come to the Sacraments without faith, love, repentance, and new obedience, unworthy receivers, that eat and drink their own damnation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":98,"title":"What is Prayer?","part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"What is Prayer?","answer":"Prayer is an offering up of our desires unto God, for things agreeable to his will, in the Name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires unto God, for things agreeable to his will, in the Name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do we offer up any thing to God in Prayer?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What, our words only?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then?","answer":"Our desires.","segments":[{"text":"Our desires.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it prayer to repeat a few lifeless words, when our hearts and desires are not offered up?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To whom must we offer up our desires in Prayer?","answer":"To God.","segments":[{"text":"To God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"To none but God?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what must we pray?","answer":"For things agreeable to Gods will.","segments":[{"text":"For things agreeable to Gods will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What to his revealed will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is not Gods secret will the rule of our Prayer?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In whose Name must we pray?","answer":"In the name of Christ.","segments":[{"text":"In the name of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is it to pray in the Name of Christ?","answer":"To pray at his command, depending on his strength for assistance, and on his merits and intercession for acceptance.","segments":[{"text":"To pray at his command, depending on his strength for assistance, and on his merits and intercession for acceptance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What must our desires to God be joined with?","answer":"Confession of our sins.","segments":[{"text":"Confession of our sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what else?","answer":"Thankful acknowledgment of his mercies.","segments":[{"text":"Thankful acknowledgment of his mercies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How many parts are there then of Prayer?","answer":"Three; Confession, Petition, and Thanksgiving.","segments":[{"text":"Three; Confession, Petition, and Thanksgiving.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And how many things are there as the matter of these?","answer":"Three; our sins, wants, and mercies.","segments":[{"text":"Three; our sins, wants, and mercies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of these is the matter of Confession?","answer":"Our sins.","segments":[{"text":"Our sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of Petition?","answer":"Our desires and wants.","segments":[{"text":"Our desires and wants.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which of Thanksgiving.","answer":"Our mercies.","segments":[{"text":"Our mercies.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":99,"title":"What rule hath God given for our direction in Prayer?","part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What rule hath God given for our direction in Prayer?","answer":"The whole word of God is of use to direct us in Prayer; but the special rule of direction is, that form of Prayerwhich Christ taught his Disciples, commonly called the Lords Prayer.","segments":[{"text":"The whole word of God is of use to direct us in Prayer; but the special rule of direction is, that form of Prayerwhich Christ taught his Disciples, commonly called the Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"What is our general rule for our direction in Prayer?","answer":"The whole word of God.","segments":[{"text":"The whole word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the special rule?","answer":"The Lords Prayer.","segments":[{"text":"The Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what special use is the Lords Prayer?","answer":"To direct us in Prayer.","segments":[{"text":"To direct us in Prayer.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":100,"title":"What doth the Preface of the Lords Prayer teach us?","part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface of the Lords Prayer teach us?","answer":"The Preface of the Lords Prayer [which is, Our Father which art in heaven] tacheth us, to draw near to God with all holy reverence and confidence, as children to a father able and ready to help us, and that we should pray with and for others.","segments":[{"text":"The Preface of the Lords Prayer [which is, Our Father which art in heaven] tacheth us, to draw near to God with all holy reverence and confidence, as children to a father able and ready to help us, and that we should pray with and for others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"How many parts be there of the Lords Prayer?","answer":"Three; viz. The Preface, six Petitions, and the Conclusion.","segments":[{"text":"Three; viz. The Preface, six Petitions, and the Conclusion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Which is the Preface?","answer":"Our Father which art in heaven.","segments":[{"text":"Our Father which art in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How must we draw nigh to God in Prayer?","answer":"As children to a Father.","segments":[{"text":"As children to a Father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How is that?","answer":"With Reverence and Confidence.","segments":[{"text":"With Reverence and Confidence.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we come to God with all holy reverence and eonfidence, because he is our heavenly Father?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What ground have we for our confidence?","answer":"Because he is a Father able and ready to help us.","segments":[{"text":"Because he is a Father able and ready to help us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we say [our Father] and not [my Father]? what doth this teach us?","answer":"That we should not only pray by our selves, and for our selves, but with and for others.","segments":[{"text":"That we should not only pray by our selves, and for our selves, but with and for others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we pray for others then?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For whom must we pray? for all?","answer":"Yes, except those that have sinned the sin unto death.","segments":[{"text":"Yes, except those that have sinned the sin unto death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What for our enemies?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And especially for the Church of God, for our Magistrates, Ministers, and those that we are most related and engaged to, or desired to pray for?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":101,"title":"What do we pray for in the first Petition?","part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the first Petition?","answer":"In the first Petition [which is, Hallowed be thy name] we pray, that God would enable us and others, to glorifie him in all that whereby he maketh himself known, and that he would dispose all things to his own glory.","segments":[{"text":"In the first Petition [which is, Hallowed be thy name] we pray, that God would enable us and others, to glorifie him in all that whereby he maketh himself known, and that he would dispose all things to his own glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the first Petition?","answer":"Hallowed be thy Name.","segments":[{"text":"Hallowed be thy Name.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by the [Name] of God?","answer":"Any thing whereby he maketh himself known.","segments":[{"text":"Any thing whereby he maketh himself known.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by [Hallowed] be thy Name?","answer":"Let thy name be sanctified, or glorified.","segments":[{"text":"Let thy name be sanctified, or glorified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we here then to bewail the dishonour that we have brought to Gods name by our self-seeking, and other sins, whereby we have robbed him of, and obscured his glory?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we pray that he would enable others too, as well as our selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How do we here desire God to dispose of all things in the world?","answer":"To his own glory.","segments":[{"text":"To his own glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this the first and principal thing that we should seek in our prayers, that Gods name may be hallowed, or sanctified, and glorified.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What, that his works may be magnified, and his word glorified, his worship observed, and all his attributes and excellencies highly honoured, commended, adored, and admired by us, and all his creatures.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":102,"title":"What do we pray for in the second Petition?","part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the second Petition?","answer":"In the second Petition [which is, Thy Kingdom come] we pray, that Satans Kingdom may be 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Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we pray for with reference to Satans Kingdom?","answer":"That it may be destroyed.","segments":[{"text":"That it may be destroyed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we here pray that our sins may be mortified, in the prevalency whereof Satans Kingdom stands?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How manifold is the Kingdom of Christ?","answer":"Two-fold: The Kingdom of Grace; and the Kingdom of Glory.","segments":[{"text":"Two-fold: The Kingdom of Grace; and the Kingdom of Glory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we pray for with reference to the Kingdom of Glory?","answer":"That it may be hastened.","segments":[{"text":"That it may be hastened.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we pray for with reference to the Kingdom of Grace?","answer":"That it may be advanced.","segments":[{"text":"That it may be advanced.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How?","answer":"By our selves, and others, being brought into it, and kept in it.","segments":[{"text":"By our selves, and others, being brought into it, and kept in it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we naturally the subjects of Satans Kingdom?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is this here to be acknowledged by us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are we to pray that we may be brought into, and made real subjects of Christs Kingdom, and that not only of his more general Kingdom, the visible Church, but his more special Kingdom, the Church invisible?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we pray bere that the Gospel may be propagated among those that know it not, and prosperously succeed among those that know it, that so others may be brought into, and kept in it, as well as our selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":103,"title":"What do we pray for in the third Petition?","part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the third Petition?","answer":"In the third Petition, [which is, Thy will be done on earth as it is in heaven] we pray, that God would make us able and willing to know, obey, & submit to his will in all things, as the Angels do in heaven.","segments":[{"text":"In the third Petition, [which is, Thy will be done on earth as it is in heaven] we pray, that God would make us able and willing to 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submit?","answer":"In all things.","segments":[{"text":"In all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we naturally ignorant of his will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And neither able, nor willing to know it?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we naturally contrary to his will, and unwilling as well as unable to obey or submit to it, though we did know it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are we to acknowledg this in our prayers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How may we come to know, obey, and submit to his will?","answer":"By his grace.","segments":[{"text":"By his grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doth grace qualifie us for the knowing, obeying, submitting to his will?","answer":"It makes us both able and willing.","segments":[{"text":"It makes us both able and willing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what pattern must we obey and submit to the will of God?","answer":"As the Angels do in heaven.","segments":[{"text":"As the Angels do in heaven.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What, universally, chearfully, constantly, zealously, as they do?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":104,"title":"What do we pray for in the fourth Petition.","part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fourth Petition.","answer":"In the fourth Petition, [which is, Give us this day our daily bread] we pray, that of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his 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pray for to enjoy with them?","answer":"Gods blessing.","segments":[{"text":"Gods blessing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it not sufficient that we have the things themselves, without we have his blessing with them?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why do we say, Give us [this day] our daily bread? Is it to teach us not to care for to morrow, and to instruct us that we must pray daily?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And why do we pray for bread? Is this to teach us to moderate our affection to, and desires after earthly things; and not to desire above what may be sufficient for our comfort, and to be content if we have but Necessaries?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"In what Petition do we pray for temporal things?","answer":"In the fourth.","segments":[{"text":"In the fourth.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":105,"title":"What do we pray for in the fifth Petition?","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fifth Petition?","answer":"In the fifth Petition, [which is, And forgive us our debts, as we forgive our debttors], we pray, that God for Christs sake would freely pardon all our sins, which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","segments":[{"text":"In the fifth Petition, [which is, And forgive us our debts, as we forgive our debttors], we pray, that God for Christs sake would freely pardon all our sins, which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the fifth Petition?","answer":"Forgive us our Debts, as we forgive our Debtors.","segments":[{"text":"Forgive us our Debts, as we forgive our Debtors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do you mean by our debts.","answer":"Our sins.","segments":[{"text":"Our sins.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we acknowledg our selves debtors to Gods Justice by sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Who is it that alone can forgive the debt of sin?","answer":"God.","segments":[{"text":"God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For whose sake do we pray that God would forgive us?","answer":"For Christs sake.","segments":[{"text":"For Christs sake.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we able to make any satisfaction for our sins, and to pay our debts?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must God forgive the debt if ever we be freed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth God forgive our sins for any desert of ours?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How then?","answer":"Freely.","segments":[{"text":"Freely.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence have we encouragement to ask of God the forgiveness of our debts?","answer":"Because we that are infinitely short of his goodness, do yet forgive our debtors.","segments":[{"text":"Because we that are infinitely short of his goodness, do yet forgive our debtors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Must we then forgive others wrongs against us, as ever we expect that God should forgive us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"After what manner must we forgive others?","answer":"From the heart.","segments":[{"text":"From the heart.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is it enough to forgive them in words only?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we not have desires of revenge towards them, nor wish them evil in our hearts?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Can we do this of our selves?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How should we then be enabled hereunto?","answer":"By his grace.","segments":[{"text":"By his grace.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this an encouragement to us to ask and expect that God should forgive us, when we by his grace are enabled from the heart to forgive others?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":106,"title":"What do we pray for in the sixth Petition?","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the sixth Petition?","answer":"In the sixth Petition, [which is, and lead us not into temptation, but deliver us from evil] we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","segments":[{"text":"In the sixth Petition, [which is, and lead us not into temptation, but deliver us from evil] we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the sixth Petition?","answer":"Lead us not into temptation, but deliver us from evil.","segments":[{"text":"Lead us not into temptation, but deliver us from evil.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we here acknowledg our apiness to fall, and to run into temptation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And our inability without Gods special assistance to stand in and under temptation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What do we here pray to be kept from?","answer":"From being tempted to any sin.","segments":[{"text":"From being tempted to any sin.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And what mercy do we pray we may have when we are tempted?","answer":"That we may be supported and delivered.","segments":[{"text":"That we may be supported and delivered.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do we pray absolutely to be delivered from the sin, and in Gods time from the temptation also?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we run into temptation?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And must we pray that God (if it be his will) would not in his providence expose us to temptation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":107,"title":"What doth the Conclusion of the Lords Prayer teach us?","part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Conclusion of the Lords Prayer teach us?","answer":"The conclusion of the Lords Prayer, [which is, For thine is the Kingdom, the power and the glory for ever, Amen.] teacheth us, to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing Kingdom, power, and glory to him: And in testimony of our desire and assurance to be heard, we say, Amen.","segments":[{"text":"The conclusion of the Lords Prayer, [which is, For thine is the Kingdom, the power and the glory for ever, Amen.] teacheth us, to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing Kingdom, power, and glory to him: And in testimony of our desire and assurance to be heard, we say, Amen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Which is the conclusion of the Lords Prayer?","answer":"For thine is the kingdom, the power and the glory for ever and ever, Amen.","segments":[{"text":"For thine is the kingdom, the power and the glory for ever and ever, Amen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Whence are we to take our encouragement in Prayer?","answer":"From God only.","segments":[{"text":"From God only.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"May we take it from any worthiness in our selves, or in any other creature?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Where are we taught to take our encouragement in Prayer from God only?","answer":"In the conclusion of the Lords Prayer.","segments":[{"text":"In the conclusion of the Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is this an encouragement to us in prayer, that the Kingdom, and Rule, and Soveraignty is Gods, and therefore he may give us what he pleaseth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And that the power is Gods, and therefore he can do according to, and above all our necessities, let our Case be what it will?","answer":"Yes,","segments":[{"text":"Yes,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And that the glory belongs to God, and therefore we are encouraged from the glorious excellencies of his nature to expect, and for the furtherance of his own honour to desire the fulfilling of our requests?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth the conclusion also teach us to join Praises to our Prayers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is Gods kingdom, power, and glory then, the matter both of our encouragement, and of his praise?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is God praised by us in our ascribing all glory, power, and dominion to him, and in commending his excellencies and Prerogatives?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And why do we say [Amen]?","answer":"In testimony of our desire, and assurance to be heard.","segments":[{"text":"In testimony of our desire, and assurance to be heard.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth it imply both earnestness in desiring, and confidence of speeding?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the meaning of Amen?","answer":"1. So let it be. 2. So it shall be.","segments":[{"text":"1. So let it be. 2. So it shall be.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"lye1672","kind":"commentary","title":"The Assemblies Shorter Catechism Drawn out into Distinct Propositions","short":null,"aliases":["The Assembly’s Shorter Catechism Drawn Out into Distinct Propositions"],"authors":["Thomas Lye"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":null,"first_published":1672,"adopted":[]},"year":1672,"edition":"The printing of 1674","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1674","image":{"url":"/downloads/v1/images/lye1672.jpg","width":200,"height":250,"alt":"Title page of Lye’s Assemblies Shorter Catechism Drawn out into Distinct Propositions, its first printing (London, 1672); no portrait of Thomas Lye alone is known","credit":"Title page, London, 1672 (EEBO’s film)","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1672","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Assemblies Shorter Catechism Drawn out into distinct Propositions, and Proved by plain and pertinent Texts of Scripture at large. With short Rules of Direction for Masters of Families, how to use this Book to the best advantage","edition":"The printing of 1674","published":1674,"place":"London","catalog":["Wing L3528","ESTC R37616"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1674","pdf":"https://assets.symbolics.dev/a8c4f575ec60d5ebe8d760d07bb5b7d59ffa49141a3dc9b8e71d42acedf1a571/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1674.pdf","sha256":"a8c4f575ec60d5ebe8d760d07bb5b7d59ffa49141a3dc9b8e71d42acedf1a571","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1674/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1674.pdf"},"transcription":{"from":"eebo-tcp:A49498","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1674","by":"Claude, for cco3","date":"2026-10-28","scope":"where the import report flagged A49498 (its gaps and references), and the misreadings in its black-letter answers"}]},"license":"public-domain","notes":"By Thomas Lye (1621–1684), ejected from All Hallows Lombard Street in 1662. It sets out each of the Assembly’s answers, then draws it out into numbered propositions, each proved by a text or more printed at large, and divides the whole into thirty parts, a day’s reading each, marked in the margin. Each entry is the question as Lye prints it and its answer, and its day is the entry’s `part`. A lead (“Mans chief end is,”) is an item without a question, its propositions items without a question under it; a proposition’s references are its `proofs`, and its proof as printed, the reference and the verse, its `note`. The verses are as Lye prints them, not the KJV’s, and the words he sets in another letter to show where a text’s force lies are not marked. The earliest printing known is “London, Printed in the Year 1672” (archive.org, `bim_early-english-books-1641-1700_the-assemblies-shorter-c_lye-thomas_1672`). This text is the printing of 1674 as EEBO-TCP transcribed it (A49498), and the scan is EEBO’s film of it, dark, and cut off at the outer margin, where the TCP’s gaps are kept as it has them. Its “Plain Directions for the more profitable use of this Book” are `prose/directions`; its half-title and Thomas Parkhurst’s list of books are left out. Imported by `scripts/import-tcp.mjs` (`--kind commentary --propositions`), and proofread against the scan only where the import report pointed."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":107,"url":"/api/v1/documents/lye1672","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"directions","title":"Plain Directions for the more profitable use of this Book","text":"1\\. I Advise, That it may be gone through in a Family, constantly once a *Month.* To that end, I have divided it into *Thirty* parts, and fixt the *day* of the *Month,* at the head of every part in the Margent.\n\n2\\. Let it be once, or twice *distinctly read over,* and that by parts, so much only *at a time,* as is allotted for *one* day: As for example; from the *first* to the *fifth* question, the *first* day; from the *fifth,* to the *ninth* question, the *second* day; and so on to the end.\n\n3\\. When your first begin to examine your Family, let them answer *only within Book;* and after you have once, or twice, gone over the *whole Catechism* within Book, and that you perceive their understandings to be somewhat *inlightned,* then, *and not till then,* let them be required to answer *without Book.*\n\n4\\. In all your Examinations, through every Answer of the Catechism, keep *close,* and *constant* to these Questions.\n\nSuppose the first Question.\n\n1\\. Propose the Question, as it is in the Book, Thus;\n\nQ *What is the chief end of Man?* Then let the learner repeat the Answer; Thus.\n\nA. Mans chief end is to glorifie God, and to enjoy him for ever.\n\n2 Q. How many *Doctrines,* or *distinct Truths,* are in this Answer?\n\n*A.* There are *two.*\n\n3 Q. What is the *first* Doctrine in this Answer?\n\n*A.* That, *Mans chief end is, to glorifie God.*\n\n4 Q. How is this Doctrine *proved?*\n\n*A.* It is *proved* out of 1 *Cor.* 10.31. *Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.*\n\n5 Q. Where lies the *force* of this Text, to prove this Doctrine?\n\n*A.* In these words, *Do all to the glory of God.*\n\n6 Q. How *know* you, that the force lies in these words?\n\n*A.* Both by the *sense* of the words themselves, and also because *these words are printed with a different character, or letter, from other words of the same Text.*\n\n7 Q. But what if at any time, *as ’tis often in the Catechism,* all the words of the Text are printed *alike?*\n\n*A.* Then the *force* of the proof lies in the *whole* Text.\n\nHaving askt these *seven* Questions, then proceed to the *second* Doctrine; and ask the very self-same Questions, *and so of every Doctrine,* that shall be found in any Answer: Thus,\n\nQ. What is the second Doctrin?\n\n*A.* Next to the glorifying of God, to enjoy him for ever.\n\nQ. Why say you so? This is no Doctrine, for it is not full and perfect sense; therefore look narrowly into your Book, especially to the *first Doctrine,* and there you will find some other words, which being added to what you have said, the sense will be full and compleat.\n\n*Note with all care, that when ever you ask the Learner a Doctrine, be sure, he give you full, and compleat sense, especially in second, third, fourth, or fifth Doctrines, &c.* Now then,\n\nQ. 1. What is the *second* Doctrine in this Answer?\n\n*A.* That *Mans chief end, next to the glorifying of God, is to enjoy him for ever.*\n\nQ. 2. Now indeed you answer right. How is this Doctrine *proved?*\n\n*A.* It is *proved* out of *Psal.* 73.25, 26. *Whom have I in heaven,* &c.\n\nQ. 3. Where lies the *force* of this Text, to *prove* this Doctrine?\n\n*A.* In these words, *Whom have I in heaven but thee? none, that I desire besides thee.* v. 26. *God is my portion for ever.*\n\nQ. 4. How know you, that the force lies in these words?\n\n*A.* Both by the *sense* of the words themselves; and also *because these words are printed with a different character, from other words of the same Text.*\n\nHaving thus gone over the whole Answer, and proved the Doctrines contained therein; then proceed to the *several Scriptures,* and see, what *Doctrines* the Learner can observe from them. Thus,\n\nQ. 1. How *many* Texts of Scripture have you in this Answer?\n\n*A. Two.*\n\nQ. 2. Which is the first?\n\n*A.* 1 *Cor.* 10.31. *Whether therefore ye eat,* &c.\n\nQ. 3. What *Docirine* do you observe from this Text?\n\n*A.* I observe from this Text, that *Mans chief end is to glorifie God.*\n\nQ. 4. From *what words* of this Text do you observe that Truth?\n\n*A.* From these words, *Do all to the glory of God.*\n\nQ. 5. Why from these words?\n\n*A.* Because the *force* of the Text to prove this Truth, lies in them.\n\nThen proceed to the second Scripture: Thus,\n\nQ. 1. What is the second Text of Scripture in this Answer?\n\n*A. Psal.* 73.25, 26. *Whom have I in heaven but thee?* &c.\n\nQ. 2. What *Doctrine,* or Truth, do you observe from this Text?\n\n*A.* I observe from this Text, that *Mans chief end next to the glorifying of God, is to enjoy him for ever.*\n\nQ. 3. From *what words* of this Text do you observe that truth?\n\n*A.* From these words, *Whom have I in heaven, but thee? none that I desire besides thee.* 26. *God is my portion for ever.*\n\nQ. 4. Why from these words?\n\n*A.* Because the *force* of the Text to prove this truth, lies in them.\n\nQ. 5. What if at any time you find *all the words of the Texts of Scripture printed alike,* from *what words* then will you raise your Doctrine?\n\n*A.* Not from any particular words of the Text, but *from the whole.*\n\nIn this *familiar* and *rational* method, you may easily proceed to examine upon *every* Answer, and Scripture, in the *whole Catechism.*"}],"clauses":[],"entries":[{"number":1,"title":"What is the chief end of Man?","part":"First Day of the Month","questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is the chief end of Man?","answer":"Mans chief end is, to glorifie God, and to enjoy him for ever.","segments":[{"text":"Mans chief end is, to glorifie God, and to enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Mans chief end is,","segments":[{"text":"Mans chief end is,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. To glorifie God.","segments":[{"text":"1. To glorifie God.","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":"Proved out of 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, Do all to the glory of God."}],"items":[]},{"question":"","answer":"2. Next to the glorifying of God, to enjoy him for ever.","segments":[{"text":"2. Next to the glorifying of God, to enjoy him for ever.","proofs":["Psalm 73:25–26"],"refs":[{"printed":"Psalm 73:25–26","osis":["Ps.73.25-Ps.73.26"]}],"note":"Proved out of Psal. 73.25, 26. Whom have in heaven but thee? and there is none upon earth 〈…〉 desire beside thee, v. 26. My flesh and my heart 〈◊〉 eth, but God is the strength of my heart, and 〈◊〉 portion for ever."}],"items":[]}]}]}],"text":null},{"number":2,"title":"What Rule hath God given to direct us, how we may glorifie, and enjoy him?","part":"First Day of the Month","questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given to direct us, how we may glorifie, and enjoy him?","answer":"The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only Rule to direct us, how we may glorifie and enjoy him.","segments":[{"text":"The Word of God, which is contained in the Scriptures of the Old and New Testament, is the only Rule to direct us, how we may glorifie and enjoy him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The word of God is,","segments":[{"text":"The word of God is,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Contained in the Scriptures of the Old, and New Testament.","segments":[{"text":"1. Contained in the Scriptures of the Old, and New Testament.","proofs":["Ephesians 2:20"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":"Eph. 2.20. And are built upon the foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Corner-stone."}],"items":[]},{"question":"","answer":"2. The onely Rule to direct us—How we may glorifie God.","segments":[{"text":"2. The onely Rule to direct us—How we may glorifie God.","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":"2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness."}],"items":[]},{"question":"","answer":"3. How we may enjoy God.","segments":[{"text":"3. How we may enjoy God.","proofs":["1 John 1:3"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":"1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ."}],"items":[]}]}]}],"text":null},{"number":3,"title":"What do the Scriptures principally teach?","part":"First Day of the Month","questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach, what Man is to believe concerning God, and what duty God requires of Man.","segments":[{"text":"The Scriptures principally teach, what Man is to believe concerning God, and what duty God requires of Man.","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":"2 Tim. 1.3. Hold fast the form of sound words, which thou hast heard of me, in Faith, and Love, which is in Christ Jesus."}],"items":[]}],"text":null},{"number":4,"title":"What is God?","part":"First Day of the Month","questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is God?","answer":"God is a Spirit, infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.","segments":[{"text":"God is a Spirit, infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God is,","segments":[{"text":"God is,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. A Spirit.","segments":[{"text":"1. A Spirit.","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":"Joh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit, and in truth."}],"items":[]},{"question":"","answer":"2. Infinite.","segments":[{"text":"2. Infinite.","proofs":["Job 11:7"],"refs":[{"printed":"Job 11:7","osis":["Job.11.7"]}],"note":"Job. 11.7. Canst thou by searching find out God? Canst thou find out the Almighty to perfection?"}],"items":[]},{"question":"","answer":"3. Eternal,","segments":[{"text":"3. Eternal,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":"Psal. 90.2. From everlasting, to everlasting, thou art God."}],"items":[]},{"question":"","answer":"4. Unchangeable.","segments":[{"text":"4. Unchangeable.","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":"Jam. 1.17. With whom there is no variableness, neither shadow of turning."}],"items":[]},{"question":"","answer":"5. Infinite, Eternal, and Vnchangeable in his Being,","segments":[{"text":"5. Infinite, Eternal, and Vnchangeable in his Being,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":"Exod. 3.14. And God said unto Moses, I am that I am. And he said, Thus shalt thou say unto the Children of Israel, I am hath sent me unto you."}],"items":[]},{"question":"","answer":"6. Infinite, Eternal, and Unchangeable in his Wisdom.","segments":[{"text":"6. Infinite, Eternal, and Unchangeable in his Wisdom.","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":"Psal. 147.5. Great is our Lord, and of great power, his Vnderstanding is infinite."}],"items":[]},{"question":"","answer":"7. Infinite, Eternal, and Unchangeable in his Power, and Holiness.","segments":[{"text":"7. Infinite, Eternal, and Unchangeable in his Power, and Holiness.","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":"Rev. 4.8. Holy, holy, holy, Lord God Almighty, which was, and is, and is to come."}],"items":[]},{"question":"","answer":"8. Infinite, Eternal, and Unchangeable in his Justice, Goodness, and Truth,","segments":[{"text":"8. Infinite, Eternal, and Unchangeable in his Justice, Goodness, and Truth,","proofs":["Exodus 34:6–7"],"refs":[{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]}],"note":"Exod. 34.6, 7. The Lord, the Lord God, merciful, and gracious, long-suffering, and abundant in Goodness and Truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, and that will by no means clear the guilty."}],"items":[]}]}]}],"text":null},{"number":5,"title":"Are there more Gods than one?","part":"Second Day","questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Are there more Gods than one?","answer":"There is but one only, the living and true God.","segments":[{"text":"There is but one only, the living and true God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"There is but one,","segments":[{"text":"There is but one,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Only God,","segments":[{"text":"1. Only God,","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":"Deut. 6.4. Hear, O Israel, The Lord our God is one Lord."}],"items":[]},{"question":"","answer":"2. Living and True God,","segments":[{"text":"2. Living and True God,","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":"Jer. 10.10. The Lord, he is the True God, he is the Living God, and an Everlasting King."}],"items":[]}]}]}],"text":null},{"number":6,"title":"How many persons are there in the Godhead?","part":"Second Day","questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"How many persons are there in the Godhead?","answer":"There are three persons in the Godhead, the Father, the Son, and the Holy Ghost, and these Three are one God, the same in substance; equal in power, and glory.","segments":[{"text":"There are three persons in the Godhead, the Father, the Son, and the Holy Ghost, and these Three are one God, the same in substance; equal in power, and glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. There are three persons in the Godhead, the Father, the Son, and the Holy Ghost,","segments":[{"text":"1. There are three persons in the Godhead, the Father, the Son, and the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":"Mat. 28.19. Go ye therefore, and teach all Nations, baptizing them, in the Name of the Father, and of the Son, and of the Holy Ghost."}],"items":[]},{"question":"","answer":"2. The three persons in the Godhead are one God, the same in substance, equal in power, and glory,","segments":[{"text":"2. The three persons in the Godhead are one God, the same in substance, equal in power, and glory,","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":"1 Joh. 5.7. There are three that bear record in Heaven the Father, the Word, and the Holy Ghost, and these three are one."}],"items":[]}]}],"text":null},{"number":7,"title":"What are the Decrees of God?","part":"Second Day","questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Decrees of God?","answer":"The Decrees of God are his Eternal purpose, according to the Counsel of his own Will, whereby, for his own Glory, he hath fore-ordained whatsoever comes to pass.","segments":[{"text":"The Decrees of God are his Eternal purpose, according to the Counsel of his own Will, whereby, for his own Glory, he hath fore-ordained whatsoever comes to pass.","proofs":["Ephesians 1:11–12"],"refs":[{"printed":"Ephesians 1:11–12","osis":["Eph.1.11-Eph.1.12"]}],"note":"Eph. 1.11, 12. Being predestinated according to the purpose of him, who worketh all things after the counsel of his own Will. 12. That we should be to the praise of his glory."}],"items":[]}],"text":null},{"number":8,"title":"How doth God execute his Decrees?","part":"Second Day","questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"How doth God execute his Decrees?","answer":"God executeth his Decrees, in the works of Creation and providence.","segments":[{"text":"God executeth his Decrees, in the works of Creation and providence.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God executeth his Decrees in the works,","segments":[{"text":"God executeth his Decrees in the works,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Of Creation,","segments":[{"text":"1. Of Creation,","proofs":["Revelation 4:11"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"note":"Rev. 4.11. Thou hast created all things, and for thy pleasure they are and were created."}],"items":[]},{"question":"","answer":"2. Of Providence,","segments":[{"text":"2. Of Providence,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":"Dan. 4.35. He doth according to his Will in the army of heaven, and among the inhabitants of the earth."}],"items":[]}]}]}],"text":null},{"number":9,"title":"What in the work of Creation?","part":"Third Day","questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"What in the work of Creation?","answer":"The work of Creation is Gods making all things, of nothing, by the word of his power, in the space of six days, and all very good.","segments":[{"text":"The work of Creation is Gods making all things, of nothing, by the word of his power, in the space of six days, and all very good.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The work of Creation is Gods making,","segments":[{"text":"The work of Creation is Gods making,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. All things.","segments":[{"text":"1. All things.","proofs":["Genesis 1:1"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"note":"Gen. 1.1. In the beginning God created the heaven and the earth."}],"items":[]},{"question":"","answer":"2. All things of nothing, by the word of his power,","segments":[{"text":"2. All things of nothing, by the word of his power,","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":"Heb. 11.3. Through faith we understand, that the worlds were framed by the word of God, so that things, which are seen were not made of things that do appear."}],"items":[]},{"question":"","answer":"3. All things in the space of six days, and all very good,","segments":[{"text":"3. All things in the space of six days, and all very good,","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":"Gen. 1.31. And God saw every thing that he had made, and behold, it was very good, and the evening and the morning were the sixth day."}],"items":[]}]}]}],"text":null},{"number":10,"title":"How did God create Man?","part":"Third Day","questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"How did God create Man?","answer":"God created Man, Male, and Female, after his own Image, in knowledg, righteousness, and holiness, with dominion over the creatures.","segments":[{"text":"God created Man, Male, and Female, after his own Image, in knowledg, righteousness, and holiness, with dominion over the creatures.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God created man,","segments":[{"text":"God created man,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Male, and Female, after his own Image,","segments":[{"text":"1. Male, and Female, after his own Image,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":"Gen. 1.27. So God created man in his own Image, in the Image of God created be him; male and female created he them."}],"items":[]},{"question":"","answer":"2. In Knowledg.","segments":[{"text":"2. In Knowledg.","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":"Col. 3.10. And have put on the new Man, which is renewed in Knowledg, after the Image of him, that created him."}],"items":[]},{"question":"","answer":"3. In Righteousness, and Holiness,","segments":[{"text":"3. In Righteousness, and Holiness,","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":"Ephes. 4.24. And that ye put on the new man, which after God is created in Righteousness, and true Holiness."}],"items":[]},{"question":"","answer":"4. With dominion over the Creatures.","segments":[{"text":"4. With dominion over the Creatures.","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":"Gen. 1.28. God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing, that moveth upon the earth."}],"items":[]}]}]}],"text":null},{"number":11,"title":"What are Gods works of Providence?","part":"Third Day","questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What are Gods works of Providence?","answer":"Gods works of Providence are, his most holy, wise. and powerful preserving, and governing all his creatures, and all their actions.","segments":[{"text":"Gods works of Providence are, his most holy, wise. and powerful preserving, and governing all his creatures, and all their actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Gods work of Providence are,","segments":[{"text":"Gods work of Providence are,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Most holy.","segments":[{"text":"1. Most holy.","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":"Psal. 145.17. The Lord is Righteous in all his ways, and holy in all his works."}],"items":[]},{"question":"","answer":"2. Most wise.","segments":[{"text":"2. Most wise.","proofs":["Isaiah 28:29"],"refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":"Isa. 28.29. This also cometh forth from the Lord of hosts, which is wonderful in counsel, excellent in working."}],"items":[]},{"question":"","answer":"3. His powerful preserving all his Creatures.","segments":[{"text":"3. His powerful preserving all his Creatures.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":"Heb. 1.3. Vpholding all things by the word of his power."}],"items":[]},{"question":"","answer":"4. His governing all his Creatures.","segments":[{"text":"4. His governing all his Creatures.","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":"Psal. 103.19. His Kingdom ruleth over all."}],"items":[]},{"question":"","answer":"5. His governing all his Creatures actions.","segments":[{"text":"5. His governing all his Creatures actions.","proofs":["Matthew 10:29"],"refs":[{"printed":"Matthew 10:29","osis":["Matt.10.29"]}],"note":"Mat. 10. 29. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father."}],"items":[]}]}]}],"text":null},{"number":12,"title":"What special act of Providence did God exercise toward Man, in the estate wherein he was created?","part":"Third Day","questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"What special act of Providence did God exercise toward Man, in the estate wherein he was created?","answer":"When God had created Man. he entred into a Covenant of life with him, upon condition of perfect obedience, forbidding him, to eat of the tree of knowledg of good and evil, upon pain of death.","segments":[{"text":"When God had created Man. he entred into a Covenant of life with him, upon condition of perfect obedience, forbidding him, to eat of the tree of knowledg of good and evil, upon pain of death.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. When God had created man, he entred into a Covenant of life with him, upon condition of perfect obedience,","segments":[{"text":"1. When God had created man, he entred into a Covenant of life with him, upon condition of perfect obedience,","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":"Gal. 3.12. The Law is not of Faith, but the man that doth them, shall live in them."}],"items":[]},{"question":"","answer":"2. God forbade man, to eat of the tree of the knowledg of good and evil, upon pain of death,","segments":[{"text":"2. God forbade man, to eat of the tree of the knowledg of good and evil, upon pain of death,","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":"Gen. 2. 17. But of the Tree of Knowledg of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die."}],"items":[]}]}],"text":null},{"number":13,"title":"Did our first Parents continue in the estate wherein they were created?","part":"Fourth Day","questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Did our first Parents continue in the estate wherein they were created?","answer":"Our first Parents being left to the freedom of their own will, fell from the state, wherein they were created, by sinning against God,","segments":[{"text":"Our first Parents being left to the freedom of their own will, fell from the state, wherein they were created, by sinning against God,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":"Eccles. 7.29. God hath made man upright, but they have sought out many inventions."}],"items":[]}],"text":null},{"number":14,"title":"What is sin?","part":"Fourth Day","questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"What is sin?","answer":"Sin is as any want of conformity unto, or transgression of the Law of God.","segments":[{"text":"Sin is as any want of conformity unto, or transgression of the Law of God.","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":"1 John 3.4. Whosoever committeth sin, transgresseth also the Law; for sin is the transgression of the Law."}],"items":[]}],"text":null},{"number":15,"title":"What was the sin, whereby our first Parents fell from the estate, wherein they were created?","part":"Fourth Day","questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What was the sin, whereby our first Parents fell from the estate, wherein they were created?","answer":"The sin whereby our first Parents fell from the estate wherein they were created, was, their eating the forbidden fruit.","segments":[{"text":"The sin whereby our first Parents fell from the estate wherein they were created, was, their eating the forbidden fruit.","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":"Gen. 3.6. When the woman saw, that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired, to make one wise, he took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat."}],"items":[]}],"text":null},{"number":16,"title":"Did all mankind fall in Adams first transgression?","part":"Fourth Day","questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did all mankind fall in Adams first transgression?","answer":"The Covenant being made with Adam not only for himself, but for his posterity, all mankind, descending from him by ordinary generation, sinned in him and fell with him, in his first transgression.","segments":[{"text":"The Covenant being made with Adam not only for himself, but for his posterity, all mankind, descending from him by ordinary generation, sinned in him and fell with him, in his first transgression.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Covenant was made with Adam. not only for himself, but for his posterity.","segments":[{"text":"1. The Covenant was made with Adam. not only for himself, but for his posterity.","proofs":["Genesis 1:28","2:16–17"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]},{"printed":"2:16–17","osis":["Gen.2.16-Gen.2.17"]}],"note":"Gen. 3.28. & 2.16, 17. God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth. Gen. 2.16, 17. The Lord commanded the man, saying, Of every tree in the garden, thou mayest freely eat. V. 17. But of the tree of the knowledg of good, and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die."}],"items":[]},{"question":"","answer":"2. All mankind, descending from Adam by ordinary generation, sinned in him, and fell with him, in his first Transgression.","segments":[{"text":"2. All mankind, descending from Adam by ordinary generation, sinned in him, and fell with him, in his first Transgression.","proofs":["Romans 5:18"],"refs":[{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"note":"Rom. 5.18. By the offence of one, judgment came upon all men to condemnation."}],"items":[]}]}],"text":null},{"number":17,"title":"Into what estate did the fall bring mankind?","part":"Fifth Day","questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Into what estate did the fall bring mankind?","answer":"The fall brought mankind into an estate of sin and misery.","segments":[{"text":"The fall brought mankind into an estate of sin and misery.","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":"Rom. 5.12. By one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned."}],"items":[]}],"text":null},{"number":18,"title":"Wherein consists the Sinfulness of that estate, whereinto man fell?","part":"Fifth Day","questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists the Sinfulness of that estate, whereinto man fell?","answer":"The Sinfulness of that estate whereinto man fell, consists in the guilt of Adams first Sin, the want of Original Righteousness, and the corruption of his whole nature, which is commonly called Original Sin? together with all actual transgressions which proceeded from it.","segments":[{"text":"The Sinfulness of that estate whereinto man fell, consists in the guilt of Adams first Sin, the want of Original Righteousness, and the corruption of his whole nature, which is commonly called Original Sin? together with all actual transgressions which proceeded from it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The sinfulness of that estate whereinto man fell, consists in,","segments":[{"text":"The sinfulness of that estate whereinto man fell, consists in,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The guilt of Adams first sin.","segments":[{"text":"1. The guilt of Adams first sin.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":"Rom. 5.19. By one mans disobedience, many were made sinners."}],"items":[]},{"question":"","answer":"2. The want of Original Righteousness.","segments":[{"text":"2. The want of Original Righteousness.","proofs":["Romans 3:10"],"refs":[{"printed":"Romans 3:10","osis":["Rom.3.10"]}],"note":"Rom. 3.10. There is none righteous, no not one."}],"items":[]},{"question":"","answer":"3. The Corruption of his whole nature, which is commonly call’d Original sin.","segments":[{"text":"3. The Corruption of his whole nature, which is commonly call’d Original sin.","proofs":["Ephesians 2:1","Psalm 51:5"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]},{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":"Eph. 2.1. Psal. 51.5 You hath he quickned, who were dead in trespasses and sins. Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me."}],"items":[]},{"question":"","answer":"4. All Actual Transgressions, which proceed from Original sin.","segments":[{"text":"4. All Actual Transgressions, which proceed from Original sin.","proofs":["Matthew 15:19–20"],"refs":[{"printed":"Matthew 15:19–20","osis":["Matt.15.19-Matt.15.20"]}],"note":"Mat. 15.19, 20. Out of the heart proceed evil thoughts, murthers, adulteries, fornications, theft, false witness, blasphemies. V. 20. These are the things which defile a man."}],"items":[]}]}]}],"text":null},{"number":19,"title":"What is the misery of that estate, whereinto man fell?","part":"Fifth Day","questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"What is the misery of that estate, whereinto man fell?","answer":"All mankind by their fall, lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","segments":[{"text":"All mankind by their fall, lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death it self, and to the pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"All mankind by their fall,","segments":[{"text":"All mankind by their fall,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Lost communion with God.","segments":[{"text":"1. Lost communion with God.","proofs":["Genesis 3:8, 24"],"refs":[{"printed":"Genesis 3:8, 24","osis":["Gen.3.8","Gen.3.24"]}],"note":"Gen. 3.8, 24. Adam, and his wife hid themselves from the presence of the Lord, among the trees of the garden. 24. So he drove out the man."}],"items":[]},{"question":"","answer":"2. Are under Gods wrath.","segments":[{"text":"2. Are under Gods wrath.","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":"Eph. 2.3. We were all by nature the children of wrath, even as others."}],"items":[]},{"question":"","answer":"3. Are under Gods curse.","segments":[{"text":"3. Are under Gods curse.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":"Gal. 3.10. Cursed is every one, that continueth not in all things, which are written in the book of the Law to do them."}],"items":[]},{"question":"","answer":"4. Are made liable to all miseries in this life.","segments":[{"text":"4. Are made liable to all miseries in this life.","proofs":["Lamentations 3:39"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":"Lam. 3.39. Wherefore doth a living man complain? a man, for the punishment of his sins?"}],"items":[]},{"question":"","answer":"5. Are made liable to death it self.","segments":[{"text":"5. Are made liable to death it self.","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":"Rom. 6.23. The wages of sin is death?"}],"items":[]},{"question":"","answer":"6. Are made liable to the pains of Hell for ever.","segments":[{"text":"6. Are made liable to the pains of Hell for ever.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":"Mat. 25.41. Then shall he say to them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels."}],"items":[]}]}]}],"text":null},{"number":20,"title":"Did God leave all mankind, to perish in the estate of sin, and misery?","part":"Fifth Day","questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Did God leave all mankind, to perish in the estate of sin, and misery?","answer":"God having, out of his meer good pleasure, from all eternity, elected some to everlasting life, did enter into a Covenant of grace, to deliver them out of the state of sin, and misery, and to bring them into an estate of salvation by a Redeemer.","segments":[{"text":"God having, out of his meer good pleasure, from all eternity, elected some to everlasting life, did enter into a Covenant of grace, to deliver them out of the state of sin, and misery, and to bring them into an estate of salvation by a Redeemer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. God, out of his meer good pleasure, from all eternity, elected some to everlasting life.","segments":[{"text":"1. God, out of his meer good pleasure, from all eternity, elected some to everlasting life.","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":"Eph. 1.4. He hath chosen us in him, before the foundation of the world."}],"items":[]},{"question":"","answer":"2. God did enter into a Covenant of Grace, to deliver his Elect, out of the estate of sin and misery, and to bring them into an estate of Salvation, by a Redeemer.","segments":[{"text":"2. God did enter into a Covenant of Grace, to deliver his Elect, out of the estate of sin and misery, and to bring them into an estate of Salvation, by a Redeemer.","proofs":["Romans 3:21–22"],"refs":[{"printed":"Romans 3:21–22","osis":["Rom.3.21-Rom.3.22"]}],"note":"Rom. 3.21, 22. But now, the Righteousness of God, without the Law, is manifested, being witnessed by the Law, and the Prophets. 22. Even the Righteousness of God, which is by Faith of Jesus Christ, unto all, and upon all them, that believe."}],"items":[]}]}],"text":null},{"number":21,"title":"Who is the Redeemer of Gods Elect?","part":"Sixth Day","questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"Who is the Redeemer of Gods Elect?","answer":"The only Redeemer of Gods Elect, is the Lord Iesus Christ, who being the eternal Son of God, became man, and so was, and continueth to be God and man, in two distinct natures and one person for ever.","segments":[{"text":"The only Redeemer of Gods Elect, is the Lord Iesus Christ, who being the eternal Son of God, became man, and so was, and continueth to be God and man, in two distinct natures and one person for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Lord Jesus Christ.","segments":[{"text":"The Lord Jesus Christ.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Is the only Redeemer of Gods elect,","segments":[{"text":"1. Is the only Redeemer of Gods elect,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":"1 Tim. 2.5. There is one God, and one Mediator between God and man, the man Jesus Christ."}],"items":[]},{"question":"","answer":"2. Being the Eternal Son of God, became Man,","segments":[{"text":"2. Being the Eternal Son of God, became Man,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":"Joh. 1.14. The Word was made flesh, and dwelt among us."}],"items":[]},{"question":"","answer":"3. Was God and man, in two distinct natures, and one person.","segments":[{"text":"3. Was God and man, in two distinct natures, and one person.","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":"Rom. 9.5. Of whom Christ came in the flesh? Christ came, who is over all, God blessed for ever."}],"items":[]},{"question":"","answer":"4. Continues to be God and man, for ever.","segments":[{"text":"4. Continues to be God and man, for ever.","proofs":["Hebrews 7:24"],"refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"note":"7.24. This man, because he continueth ever, hath an unchangeable Priesthood."}],"items":[]}]}]}],"text":null},{"number":22,"title":"How did Christ, being the Son of God, become Man?","part":"Sixth Day","questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"How did Christ, being the Son of God, become Man?","answer":"Christ the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, and yet without sin.","segments":[{"text":"Christ the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, and yet without sin.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christ the Son of God became man,","segments":[{"text":"Christ the Son of God became man,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. By taking to himself a true body.","segments":[{"text":"1. By taking to himself a true body.","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":"Heb. 1.14. For as much then, as the children are partakers of flesh and blood, he also himself likewise, took part of the same."}],"items":[]},{"question":"","answer":"2. By taking to himself a reasonable soul.","segments":[{"text":"2. By taking to himself a reasonable soul.","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":"Mat. 26. 38. Then saith he unto them, my soul is exceeding sorrowful, even unto death."}],"items":[]},{"question":"","answer":"3. By being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her.","segments":[{"text":"3. By being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her.","proofs":["Luke 1:31, 35"],"refs":[{"printed":"Luke 1:31, 35","osis":["Luke.1.31","Luke.1.35"]}],"note":"Luk. 1.31, 35. Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. 35. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee."}],"items":[]},{"question":"","answer":"4. Christ was conceived, and born without sin.","segments":[{"text":"4. Christ was conceived, and born without sin.","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":"Heb. 7.26. Such an high Priest became us, who is holy, harmless, undefiled, separate from sinners."}],"items":[]}]}]}],"text":null},{"number":23,"title":"What Offices doth Christ execute as our Redeemer?","part":"Sixth Day","questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What Offices doth Christ execute as our Redeemer?","answer":"Christ as our Redeemer executeth the offices of a Prophet, of a Priest, and of a King, both in his estate of Humiliation, and Exaltation.","segments":[{"text":"Christ as our Redeemer executeth the offices of a Prophet, of a Priest, and of a King, both in his estate of Humiliation, and Exaltation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christ as our Redeemer, both in the estate of Humiliation, and Exaltation, executeth the office of,","segments":[{"text":"Christ as our Redeemer, both in the estate of Humiliation, and Exaltation, executeth the office of,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. A Prophet.","segments":[{"text":"1. A Prophet.","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":"Acts 3.22. Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you."}],"items":[]},{"question":"","answer":"2. A Priest.","segments":[{"text":"2. A Priest.","proofs":["Hebrews 5:6"],"refs":[{"printed":"Hebrews 5:6","osis":["Heb.5.6"]}],"note":"Heb. 5.6. Thou art a Priest for ever, after the order of Melchizedec."}],"items":[]},{"question":"","answer":"3. A King.","segments":[{"text":"3. A King.","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":"Psal. 2.6. Yet have I set my King up in my holy Hill of Sion."}],"items":[]}]}]}],"text":null},{"number":24,"title":"How doth Christ execute the office of a Prophet?","part":"Sixth Day","questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the office of a Prophet?","answer":"Christ executeth the Office of Prophet, in revealing to us, by his Word, and Spirit, the Will of God, for our salvation.","segments":[{"text":"Christ executeth the Office of Prophet, in revealing to us, by his Word, and Spirit, the Will of God, for our salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Christ executeth the Office of a Prophet in revealing to us the will of God for our salvation,","segments":[{"text":"1. Christ executeth the Office of a Prophet in revealing to us the will of God for our salvation,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":"Joh. 15.18. No man hath seen God at any time the only begotten Son, which is in the bosom of the Father, he hath declared him."}],"items":[]},{"question":"","answer":"2. Christ reveals to us the Will of God, by his Word.","segments":[{"text":"2. Christ reveals to us the Will of God, by his Word.","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":"John 20.31. These things are written, that ye might believe, that Jesus is the Christ, the Son of God, and that believing, ye might have life through his Name."}],"items":[]},{"question":"","answer":"3. Christ reveals to us the Will of God, by his Spirit.","segments":[{"text":"3. Christ reveals to us the Will of God, by his Spirit.","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":"John 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you All things."}],"items":[]}]}],"text":null},{"number":25,"title":"How doth Christ execute the Office of a Priest?","part":"Seventh Day","questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the Office of a Priest?","answer":"Christ executeth the office of a Priest, in his once offering up of himself, a sacrifice, to satisfie divine Iustice, and to reconcile us to God, and in making continual intercession for us.","segments":[{"text":"Christ executeth the office of a Priest, in his once offering up of himself, a sacrifice, to satisfie divine Iustice, and to reconcile us to God, and in making continual intercession for us.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christ executeth the office of a Priest,","segments":[{"text":"Christ executeth the office of a Priest,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. In his once offering up of himself, a sacrifice, to satisfie divine Justice.","segments":[{"text":"1. In his once offering up of himself, a sacrifice, to satisfie divine Justice.","proofs":["Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":"Heb. 9.28. Christ was once offered, to bear the sins of many."}],"items":[]},{"question":"","answer":"2. In his once offering up of himself, a sacrifice, to reconcile us to God.","segments":[{"text":"2. In his once offering up of himself, a sacrifice, to reconcile us to God.","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":"Heb. 2.17. In all things it behoved him to be made like unto his brethren, that he might be a merciful, and faithful High-Priest, in things pertaining to God, to make reconciliation for the sins of the people."}],"items":[]},{"question":"","answer":"3. In making continual intercession for us.","segments":[{"text":"3. In making continual intercession for us.","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":"Heb. 7.25. He is able to save to the uttermost, them that come unto God by him, seeing he ever liveth, to make intercession for them."}],"items":[]}]}]}],"text":null},{"number":26,"title":"How doth Christ execute the office of a King?","part":"Seventh Day","questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ execute the office of a King?","answer":"Christ executeth the office of a King. In subduing us to himself, in ruling, and defending us, and in restraining, and conquering, all his, and our Enemies.","segments":[{"text":"Christ executeth the office of a King. In subduing us to himself, in ruling, and defending us, and in restraining, and conquering, all his, and our Enemies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christ executeth the office of a King.","segments":[{"text":"Christ executeth the office of a King.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. In subduing us to himself.","segments":[{"text":"1. In subduing us to himself.","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":"Psal. 110.3. Thy people shall be willing in the day of thy power."}],"items":[]},{"question":"","answer":"2. In ruling, and defending us.","segments":[{"text":"2. In ruling, and defending us.","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":"Isa. 33.22. The Lord is our Judg, the Lord is our Law giver, the Lord is our King, he will save us."}],"items":[]},{"question":"","answer":"3. In restraining, and conquering, all his, and our enemies.","segments":[{"text":"3. In restraining, and conquering, all his, and our enemies.","proofs":["1 Corinthians 15:25"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"note":"1 Cor. 15.25. He must reign, till he hath put all his enemies under his feet."}],"items":[]}]}]}],"text":null},{"number":27,"title":"Wherein did Christs Humiliation consist?","part":"Seventh Day","questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein did Christs Humiliation consist?","answer":"Christs Humiliation consisted, in his being born, and that in a low condition, made under the Law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross, in being buried, and continuing under the power of death for a time.","segments":[{"text":"Christs Humiliation consisted, in his being born, and that in a low condition, made under the Law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross, in being buried, and continuing under the power of death for a time.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christs Humiliation consisted in his,","segments":[{"text":"Christs Humiliation consisted in his,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Being born, and that in a low condition.","segments":[{"text":"1. Being born, and that in a low condition.","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":"Luk. 2.7. She brought forth her first born Son, and wrapped him in swadling clothes, and laid him in a manger."}],"items":[]},{"question":"","answer":"2. Being made under the Law.","segments":[{"text":"2. Being made under the Law.","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":"Gal. 4.4. God sent forth his Son, made of a woman, made under the Law."}],"items":[]},{"question":"","answer":"3. Undergoing the miseries of this life.","segments":[{"text":"3. Undergoing the miseries of this life.","proofs":["Isaiah 53:3"],"refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"note":"Isa. 53.3. He is despised, and rejected of men, a man of sorrows, and acquainted with grief."}],"items":[]},{"question":"","answer":"4. Undergoing the wrath of God.","segments":[{"text":"4. Undergoing the wrath of God.","proofs":["Matthew 27:46"],"refs":[{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":"Mat. 27.46. Jesus cried with a loud voice, My God, my God, why hast thou forsaken me?"}],"items":[]},{"question":"","answer":"5. Undergoing the cursed death of the Cross.","segments":[{"text":"5. Undergoing the cursed death of the Cross.","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":"Phil. 2.8. He humbled himself, and became obedient unto death, even the death of the Cross."}],"items":[]},{"question":"","answer":"6. Being buried.","segments":[{"text":"6. Being buried.","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":"1 Cor. 15.4. That he was buried."}],"items":[]},{"question":"","answer":"7. Continuing under the power of death for a time.","segments":[{"text":"7. Continuing under the power of death for a time.","proofs":["Matthew 12:40"],"refs":[{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":"Mat. 12.40. As Jonas was three days, and three nights, in the whales belly, so shall the Son of man be, three days, and three nights in the heart of the earth."}],"items":[]}]}]}],"text":null},{"number":28,"title":"Wherein consisteth Christs Exaltation?","part":"Seventh Day","questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consisteth Christs Exaltation?","answer":"Christs Exaltation consisteth in his rising again from the dead, on the third day, in ascending up into heaven, and sitting at the right hand of God the Father, and in coming to judg the world at the last day.","segments":[{"text":"Christs Exaltation consisteth in his rising again from the dead, on the third day, in ascending up into heaven, and sitting at the right hand of God the Father, and in coming to judg the world at the last day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christs Exaltation consisteth in his,","segments":[{"text":"Christs Exaltation consisteth in his,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Rising again from the dead, on the third day.","segments":[{"text":"1. Rising again from the dead, on the third day.","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":"1 Cor. 15.4. That he rose again the third day, according to the Scriptures."}],"items":[]},{"question":"","answer":"2. Ascending up into heaven.","segments":[{"text":"2. Ascending up into heaven.","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":"Mar. 16.19. After the Lord had spoken unto them, he was received up into heaven."}],"items":[]},{"question":"","answer":"3. Sitting at the right hand of God the Father.","segments":[{"text":"3. Sitting at the right hand of God the Father.","proofs":["Mark 16:19"],"refs":[{"printed":"Mark 16:19","osis":["Mark.16.19"]}],"note":"Mark 16.19. He was received up into heaven, and sat at the right hand of God."}],"items":[]},{"question":"","answer":"4. Coming to judg the world at the last day.","segments":[{"text":"4. Coming to judg the world at the last day.","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":"Act. 17.31. He hath appointed a day, in the which, he will judg the world in Righteousness, by that man, whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead."}],"items":[]}]}]}],"text":null},{"number":29,"title":"How are we made partakers of the Redemption purchased by Christ?","part":"Eighth Day","questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"How are we made partakers of the Redemption purchased by Christ?","answer":"We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us, by his holy Spirit.","segments":[{"text":"We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us, by his holy Spirit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"We are made partakers of the Redemption purchased by Christ,","segments":[{"text":"We are made partakers of the Redemption purchased by Christ,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. By the effectual application of it to us.","segments":[{"text":"1. By the effectual application of it to us.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":"Joh. 1.12. As many, as received him, to them gave he power, to become the Sons of God."}],"items":[]},{"question":"","answer":"2. By his holy Spirit.","segments":[{"text":"2. By his holy Spirit.","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":"Tit. 3.5, 6. According to his mercy, he saved us by the washing of regeneration, and renewing of the Holy Ghost. v. 6. Which he shed on us abundantly, through Jesus Christ our Saviour."}],"items":[]}]}]}],"text":null},{"number":30,"title":"How doth the Spirit apply to us the Redemption purchased by Christ?","part":"Eighth Day","questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"How doth the Spirit apply to us the Redemption purchased by Christ?","answer":"The Spirit applieth to us the Redemption purchased by Christ, by working Faith in us; and thereby uniting us to Christ, in our effectual calling.","segments":[{"text":"The Spirit applieth to us the Redemption purchased by Christ, by working Faith in us; and thereby uniting us to Christ, in our effectual calling.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Spirit applies to us the Redemption purchased by Christ.","segments":[{"text":"The Spirit applies to us the Redemption purchased by Christ.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. By working Faith in us.","segments":[{"text":"1. By working Faith in us.","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":"Eph. 2.8. By grace ye are saved, through faith, and that not of your selves, It is the gift of God."}],"items":[]},{"question":"","answer":"2. By uniting us to Christ by Faith.","segments":[{"text":"2. By uniting us to Christ by Faith.","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":"Eph. 3.17. That Christ may dwell in your hearts by Faith."}],"items":[]},{"question":"","answer":"3. The Spirit unites us to Christ in our effectual calling.","segments":[{"text":"3. The Spirit unites us to Christ in our effectual calling.","proofs":["1 Corinthians 1:9"],"refs":[{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":"1 Cor. 1.9. God is faithful, by whom ye were called into the fellowship, of his Son Jesus Christ."}],"items":[]}]}]}],"text":null},{"number":31,"title":"What is Effectual Calling?","part":"Eighth Day","questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"What is Effectual Calling?","answer":"Effectual Calling, is the work of Gods Spirit, whereby, convincing us, of our sin, and misery, enlightning our minds in the knowledg of Christ, and renewing our Wills, he doth perswade, and enable us, to embrace Iesus Christ, freely offered to us in the Gospel.","segments":[{"text":"Effectual Calling, is the work of Gods Spirit, whereby, convincing us, of our sin, and misery, enlightning our minds in the knowledg of Christ, and renewing our Wills, he doth perswade, and enable us, to embrace Iesus Christ, freely offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Effectual Calling is the work of Gods Spirit","segments":[{"text":"1. Effectual Calling is the work of Gods Spirit","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":"2 Tim. 1.9. Who hath saved us, and called us, with an holy calling."}],"items":[]},{"question":"","answer":"2. In effectual Calling, the Spirit of God convinceth us, of sin, and misery.","segments":[{"text":"2. In effectual Calling, the Spirit of God convinceth us, of sin, and misery.","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":"Act. 2.37. When they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do?"}],"items":[]},{"question":"","answer":"3. The Spirit of God enlightneth our minds in the knowledg of Christ.","segments":[{"text":"3. The Spirit of God enlightneth our minds in the knowledg of Christ.","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":"Act. 26.18. To open their eyes, and to turn them, from darkness to light, and from the power of Satan unto God."}],"items":[]},{"question":"","answer":"4. The Spirit of God renews our wills.","segments":[{"text":"4. The Spirit of God renews our wills.","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":"Ezek. 36.26. I will take away the stony heart, out of your flesh, and I will give you an heart of flesh."}],"items":[]},{"question":"","answer":"5. The Spirit of God perswades, and enables us, to embrace Jesus Christ, freely offered to us in the Gospel.","segments":[{"text":"5. The Spirit of God perswades, and enables us, to embrace Jesus Christ, freely offered to us in the Gospel.","proofs":["John 6:44–45"],"refs":[{"printed":"John 6:44–45","osis":["John.6.44-John.6.45"]}],"note":"Joh. 6.44, 45. No man can come unto me, except the Father, who hath sent me, draw him. 45 Every man, that hath heard, and learned of the Father, cometh unto me."}],"items":[]}]}],"text":null},{"number":32,"title":"What benefits do they, that are effectually called, partake of, in this life?","part":"Eighth Day","questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do they, that are effectually called, partake of, in this life?","answer":"They, that are effectually called, do, in this life, partake of Iustification, Adoption, Sanctification, and the several benefits, which, in this life, do either accompany, or flow from them.","segments":[{"text":"They, that are effectually called, do, in this life, partake of Iustification, Adoption, Sanctification, and the several benefits, which, in this life, do either accompany, or flow from them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"They, that are effectually called, do, in this life, partake of,","segments":[{"text":"They, that are effectually called, do, in this life, partake of,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Justification.","segments":[{"text":"1. Justification.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":"Rom. 8.30. Whom he called, them he also justified; and whom he justified, them he also glorified."}],"items":[]},{"question":"","answer":"2. Adoption.","segments":[{"text":"2. Adoption.","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":"Eph. 1.5. Having predestinated us to the adoption of children, by Jesus Christ, unto himself."}],"items":[]},{"question":"","answer":"3. Sanctification, and several other benefits, which in this life, do either accompany, or flow from Justification, Adoption, and Sanctification.","segments":[{"text":"3. Sanctification, and several other benefits, which in this life, do either accompany, or flow from Justification, Adoption, and Sanctification.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":"1 Cor. 1.30. Of him, ye are in Christ Jesus, who, of God, is made unto us, wisdom, and righteousness, and sanctification, and redemption."}],"items":[]}]}]}],"text":null},{"number":33,"title":"What is justification?","part":"Ninth Day","questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"What is justification?","answer":"Iustification is an Act of Gods free-grace, wherein he pardoneth all our sins, and accepteth us, as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by Faith alone.","segments":[{"text":"Iustification is an Act of Gods free-grace, wherein he pardoneth all our sins, and accepteth us, as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by Faith alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Justification is an Act of Gods free-grace.","segments":[{"text":"1. Justification is an Act of Gods free-grace.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":"Rom. 3.24. Being justified freely by his grace, through the redemption, that is in Jesus Christ."}],"items":[]},{"question":"","answer":"2. In Justification, God pardoneth all our sins.","segments":[{"text":"2. In Justification, God pardoneth all our sins.","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":"Eph. 1.7. In whom, we have redemption, through his blood, the forgiveness of sins, according to the riches of his grace."}],"items":[]},{"question":"","answer":"3. In justification, God accepteth us, as Righteous in his sight.","segments":[{"text":"3. In justification, God accepteth us, as Righteous in his sight.","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":"2 Cor. 5.21. He hath made him sin for us, that knew no sin, that we might be made the righteousness of God in him."}],"items":[]},{"question":"","answer":"4. We are accepted, as Righteous in Gods sight, only for the Righteousness of Christ imputed to us.","segments":[{"text":"4. We are accepted, as Righteous in Gods sight, only for the Righteousness of Christ imputed to us.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":"Rom. 5.19. As by one mans disobedience, many were made sinners; so by the obedience of one, shall many be made righteous."}],"items":[]},{"question":"","answer":"5. The Righteousness of Christ, which is imputed to us by God, for our Justification, is received by Faith alone.","segments":[{"text":"5. The Righteousness of Christ, which is imputed to us by God, for our Justification, is received by Faith alone.","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":"Gal. 2.26. Knowing, that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ."}],"items":[]}]}],"text":null},{"number":34,"title":"What is Adoption?","part":"Ninth Day","questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"What is Adoption?","answer":"Adoption is an act of Gods Free-grace, whereby, we are received into the number, and have right to all the priviledges of the Sons of God.","segments":[{"text":"Adoption is an act of Gods Free-grace, whereby, we are received into the number, and have right to all the priviledges of the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Adoption is an Act of Gods Free-grace.","segments":[{"text":"1. Adoption is an Act of Gods Free-grace.","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":"1 Joh. 3.1. Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God!"}],"items":[]},{"question":"","answer":"2. By Adoption we are received into the number of the Sons of God.","segments":[{"text":"2. By Adoption we are received into the number of the Sons of God.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":"Joh. 1.12. As many, as received him, to them gave he power, to become the Sons of God, even to them, that believe on his Name."}],"items":[]},{"question":"","answer":"3. By Adoption, we have right to all the Priviledges of the Sons of God.","segments":[{"text":"3. By Adoption, we have right to all the Priviledges of the Sons of God.","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":"Rom. 8.17. If children, then heirs, heirs of God, and joynt-heirs with Christ."}],"items":[]}]}],"text":null},{"number":35,"title":"What is Sanctification?","part":"Ninth Day","questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sanctification?","answer":"Sanctification is the work of Gods free-grace, whereby, we are renewed in the whole man, after the Image of God, and are enabled, more and more to die unto sin, and to live unto righteousness.","segments":[{"text":"Sanctification is the work of Gods free-grace, whereby, we are renewed in the whole man, after the Image of God, and are enabled, more and more to die unto sin, and to live unto righteousness.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Sanctification is the work of Gods free-grace.","segments":[{"text":"1. Sanctification is the work of Gods free-grace.","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":"2 Thes. 2.13. God hath from the beginning, chosen you to salvation, through sanctification of the Spirit."}],"items":[]},{"question":"","answer":"2. By Sanctification, we are renewed in the whole. Man, after the Image of God.","segments":[{"text":"2. By Sanctification, we are renewed in the whole. Man, after the Image of God.","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":"Eph. 4.24. And that ye put on the new man, which, after God, is created in righteousness, and true holiness."}],"items":[]},{"question":"","answer":"3. By Sanctification we are enabled, more and more, to die unto sin, and to live unto righteousness.","segments":[{"text":"3. By Sanctification we are enabled, more and more, to die unto sin, and to live unto righteousness.","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":"Rom. 8.1. There is no condemnation, to them, that are in Christ Jesus, who walk not after the flesh, but after the Spirit."}],"items":[]}]}],"text":null},{"number":36,"title":"What are the benefits, which, in this life, do either accompany or flow from Iustification, Adoption, and Sanctification?","part":"Ninth Day","questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What are the benefits, which, in this life, do either accompany or flow from Iustification, Adoption, and Sanctification?","answer":"The benefits, which, in this life, do accompany or flow from Iustification, Adoption, and Sanctification, are assurance of Gods love, peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein, unto the end.","segments":[{"text":"The benefits, which, in this life, do accompany or flow from Iustification, Adoption, and Sanctification, are assurance of Gods love, peace of Conscience, joy in the Holy Ghost, increase of Grace, and perseverance therein, unto the end.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The benefits, which, in this life, do either accompany, or flow from Justification, Adoption, and Sanctification, are,","segments":[{"text":"The benefits, which, in this life, do either accompany, or flow from Justification, Adoption, and Sanctification, are,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Assurance of Gods Love.","segments":[{"text":"1. Assurance of Gods Love.","proofs":["Romans 5:5"],"refs":[{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":"Rom. 5.5. Hope maketh not ashamed, because the love of God is shed abroad in our hearts, through the Holy Ghost, which is given unto us."}],"items":[]},{"question":"","answer":"2. Peace of Conscience.","segments":[{"text":"2. Peace of Conscience.","proofs":["Romans 5:1","Philippians 4:7"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"Philippians 4:7","osis":["Phil.4.7"]}],"note":"Rom. 5.1. Being justified by Faith, we have peace with God, through our Lord Jesus Christ. Phil. 4.7. The peace of God, which passeth all understanding, shall keep your hearts, and minds, through Christ Jesus."}],"items":[]},{"question":"","answer":"3. Joy in the Holy Ghost.","segments":[{"text":"3. Joy in the Holy Ghost.","proofs":["Romans 5:2"],"refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"note":"Rom. 5.2. By whom also we have access, by Faith, into this grace, wherein we stand, and rejoyce in hope of the glory of God."}],"items":[]},{"question":"","answer":"4. Increase of Grace.","segments":[{"text":"4. Increase of Grace.","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":"Prov. 4.18. The path of the just, is as the shining light, that shineth more, and more, unto the perfect day."}],"items":[]},{"question":"","answer":"5. Perseverance in Grace unto the end.","segments":[{"text":"5. Perseverance in Grace unto the end.","proofs":["1 John 5:13","1 Peter 1:5"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":"1 John 5.13. These things have I written unto you, that Believe on the Name of the Son of God, that ye may know, that ye have eternal life. 1 Pet. 1.5. Who are kept by the power of God, through Faith unto salvation."}],"items":[]}]}]}],"text":null},{"number":37,"title":"What benefits do Believers receive from Christ at their death?","part":"Tenth Day","questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believers receive from Christ at their death?","answer":"The souls of Believers, are, at their death, made perfect in holiness, and do immediately pass into Glory, and their bodies, being still united to Christ, do rest in their Graves, till the Resurrection.","segments":[{"text":"The souls of Believers, are, at their death, made perfect in holiness, and do immediately pass into Glory, and their bodies, being still united to Christ, do rest in their Graves, till the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"At their death, Believers,","segments":[{"text":"At their death, Believers,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Souls, are made perfect in holiness,","segments":[{"text":"1. Souls, are made perfect in holiness,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":"Heb. 12.23. To the spirits of just men, made perfect."}],"items":[]},{"question":"","answer":"2. Souls do immediately pass into Glory.","segments":[{"text":"2. Souls do immediately pass into Glory.","proofs":["Philippians 1:23","Luke 23:43"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":"Phil. 1.23. Having a desire, to depart, and to be with Christ. Luk. 23.43. To day shalt thou be with me in Paradise."}],"items":[]},{"question":"","answer":"3. Bodies, are still united unto Christ.","segments":[{"text":"3. Bodies, are still united unto Christ.","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":"1 Thes. 4.14. Them, which sleep in Jesus, will God bring with him."}],"items":[]},{"question":"","answer":"4. Bodies do rest in their Graves.","segments":[{"text":"4. Bodies do rest in their Graves.","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":"Isa. 57.2. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness."}],"items":[]},{"question":"","answer":"5. Bodies, do rest in their Graves, till the Resurrection.","segments":[{"text":"5. Bodies, do rest in their Graves, till the Resurrection.","proofs":["Job 19:26"],"refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"note":"Job 19.26. Though, after my skin, worms destroy this body, yet in my flesh shall I see God."}],"items":[]}]}]}],"text":null},{"number":38,"title":"What benefits do Believers receive from Christ at the Resurrection?","part":"Tenth Day","questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What benefits do Believers receive from Christ at the Resurrection?","answer":"At the Resurrection, Believers being raised up in Glory, shall be openly acknowledged, and acquitted, in the day of Iudgment, and made perfectly blessed, in full enjoying of God, to all Eternity.","segments":[{"text":"At the Resurrection, Believers being raised up in Glory, shall be openly acknowledged, and acquitted, in the day of Iudgment, and made perfectly blessed, in full enjoying of God, to all Eternity.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"At the Resurrection, Believers shall be,","segments":[{"text":"At the Resurrection, Believers shall be,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Raised up in Glory.","segments":[{"text":"1. Raised up in Glory.","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":"1 Cor. 15.43. It is sown in dishonour, it is raised in glory."}],"items":[]},{"question":"","answer":"2. Openly acknowledged, and acquitted, in the day of judgment.","segments":[{"text":"2. Openly acknowledged, and acquitted, in the day of judgment.","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":"Mat. 10.32. Whosoever shall confess me before men, him will I also confess before my Father which is in Heaven."}],"items":[]},{"question":"","answer":"3. Made perfectly blessed, in full enjoying of God","segments":[{"text":"3. Made perfectly blessed, in full enjoying of God","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":"1 John 3.2. When he shall appear, we shall be like him; for we shall see him, as he is."}],"items":[]},{"question":"","answer":"4. Blessed in the enjoying of God, to all Eternity,","segments":[{"text":"4. Blessed in the enjoying of God, to all Eternity,","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":"1 Thes. 4.17. So shall we ever be with the Lord."}],"items":[]}]}]}],"text":null},{"number":39,"title":"What is the duty, which God requireth of Man?","part":"Tenth Day","questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"What is the duty, which God requireth of Man?","answer":"The duty which God requireth of man, is obedience to his revealed will.","segments":[{"text":"The duty which God requireth of man, is obedience to his revealed will.","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":"Mic. 6.8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"}],"items":[]}],"text":null},{"number":40,"title":"What did God at first reveal unto Man, for the Rule of his Obedience?","part":"Tenth Day","questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"What did God at first reveal unto Man, for the Rule of his Obedience?","answer":"The Rule, which God at first revealed to man, for his obedience, was the Moral Law.","segments":[{"text":"The Rule, which God at first revealed to man, for his obedience, was the Moral Law.","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":"Rom. 2.14, 15. When the Gentiles, which have not the Law, do, by nature, the things contained in the Law, these having not the Law, are a Law unto themselves. 15. Which shew the work of the Law written in their hearts."}],"items":[]}],"text":null},{"number":41,"title":"Where is the Moral Law summarily comprehended?","part":"Eleventh Day","questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"Where is the Moral Law summarily comprehended?","answer":"The Moral Law, is summarily comprehended in the Ten Commandments.","segments":[{"text":"The Moral Law, is summarily comprehended in the Ten Commandments.","proofs":["Deuteronomy 10:4","Matthew 19:17"],"refs":[{"printed":"Deuteronomy 10:4","osis":["Deut.10.4"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":"Deut. 10.4. He wrote on the Tables, according to the first writing, the Ten Commandments. Mat. 19.17. If thou wilt enter into life, keep the Commandments."}],"items":[]}],"text":null},{"number":42,"title":"What is the sum of the Ten Commandments?","part":"Eleventh Day","questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"What is the sum of the Ten Commandments?","answer":"The sum of the Ten Commandments, is, to love,","segments":[{"text":"The sum of the Ten Commandments, is, to love,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind,","segments":[{"text":"1. The Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind,","proofs":["Matthew 22:37–38"],"refs":[{"printed":"Matthew 22:37–38","osis":["Matt.22.37-Matt.22.38"]}],"note":"Mat. 22.37, 38. Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first, and great Commandment."}],"items":[]},{"question":"","answer":"2. Our Neighbour, as our selves.","segments":[{"text":"2. Our Neighbour, as our selves.","proofs":["Matthew 22:39"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"note":"Mat. 22.39. And the second is like unto it, Thou shalt love thy Neighbour, as thy self. 40. On these two Commandments, hang all the Law, and the Prophets."}],"items":[]}]}],"text":null},{"number":43,"title":"What is the Preface to the Ten Commandments?","part":"Eleventh Day","questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Preface to the Ten Commandments?","answer":"The Preface to the Ten Commandments, is, in these words. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of bondage,","segments":[{"text":"The Preface to the Ten Commandments, is, in these words. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of bondage,","proofs":["Exodus 20:2"],"refs":[{"printed":"Exodus 20:2","osis":["Exod.20.2"]}],"note":"Exod. 20.2."}],"items":[]}],"text":null},{"number":44,"title":"What doth the Preface to the Ten Commandments teach us?","part":"Eleventh Day","questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface to the Ten Commandments teach us?","answer":"The Preface to the Ten Commandments teacheth us, That, because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","segments":[{"text":"The Preface to the Ten Commandments teacheth us, That, because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Preface to the Ten Commandments teacheth us, that we are bound to keep all Gods Commandments:","segments":[{"text":"The Preface to the Ten Commandments teacheth us, that we are bound to keep all Gods Commandments:","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Because God is the Lord.","segments":[{"text":"1. Because God is the Lord.","proofs":["Deuteronomy 11:1"],"refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"note":"Deut. 11.11. Thou shalt love the Lord; and keep his Commandments alway."}],"items":[]},{"question":"","answer":"2. Because the Lord is our God.","segments":[{"text":"2. Because the Lord is our God.","proofs":["Deuteronomy 11:1"],"refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"note":"Deut. 11.11. Thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his Commandments alway."}],"items":[]},{"question":"","answer":"3. Because the Lord is our Redeemer.","segments":[{"text":"3. Because the Lord is our Redeemer.","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":"Luke 1.74, 75. That we, being delivered out of the hands of our enemies, might serve him without fear. 75. In holiness, and righteousness, before him, all the days of our lives."}],"items":[]}]}]}],"text":null},{"number":45,"title":"What is the first Commandment?","part":"Twelfth Day","questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"What is the first Commandment?","answer":"The first Commandment is, Thou shalt have no other Gods before me,","segments":[{"text":"The first Commandment is, Thou shalt have no other Gods before me,","proofs":["Exodus 20:3"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]}],"note":"Exod. 20.3."}],"items":[]}],"text":null},{"number":46,"title":"What is required in the first Commandment?","part":"Twelfth Day","questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the first Commandment?","answer":"The first Commandment requireth us to know, and acknowledg God, to be the only true God, and our God, and to worship and glorifie him accordingly.","segments":[{"text":"The first Commandment requireth us to know, and acknowledg God, to be the only true God, and our God, and to worship and glorifie him accordingly.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth us,","segments":[{"text":"God requireth us,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. To know him, to be the only True God.","segments":[{"text":"1. To know him, to be the only True God.","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":"1 Chron. 28.9. And thou Solomon, my Son, Know thou the God of thy Father."}],"items":[]},{"question":"","answer":"2. To acknowledg him to be our God.","segments":[{"text":"2. To acknowledg him to be our God.","proofs":["Deuteronomy 26:17"],"refs":[{"printed":"Deuteronomy 26:17","osis":["Deut.26.17"]}],"note":"Deut. 26.17. Thou hast avouched the Lord, this day, to be thy God, and to walk in his ways, and to keep his statutes, and his Commandments, and to hearken to his voice."}],"items":[]},{"question":"","answer":"3. To worship, and glorifie him, as the only true God, and our God.","segments":[{"text":"3. To worship, and glorifie him, as the only true God, and our God.","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":"Mat. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve."}],"items":[]}]}]}],"text":null},{"number":47,"title":"What is forbidden in the first Commandment?","part":"Twelfth Day","questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the first Commandment?","answer":"The first Commandment forbiddeth the denying, or not worshipping, and glorifying the true God, as God, and our God, and the giving that worship, and glory, to any other, which is due unto him alone.","segments":[{"text":"The first Commandment forbiddeth the denying, or not worshipping, and glorifying the true God, as God, and our God, and the giving that worship, and glory, to any other, which is due unto him alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth,","segments":[{"text":"God forbiddeth,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The denying of him to be the True God.","segments":[{"text":"1. The denying of him to be the True God.","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":"Psal. 14.1. The fool hath said in his heart, there is no God."}],"items":[]},{"question":"","answer":"2. The not-worshipping and glorifying of him as God.","segments":[{"text":"2. The not-worshipping and glorifying of him as God.","proofs":["Romans 1:20–21"],"refs":[{"printed":"Romans 1:20–21","osis":["Rom.1.20-Rom.1.21"]}],"note":"Rom. 1.20, 21. They are without excuse, because that, when they knew God, they glorified him not, as God."}],"items":[]},{"question":"","answer":"3. The not-worshipping and glorifying of him, as our God.","segments":[{"text":"3. The not-worshipping and glorifying of him, as our God.","proofs":["Psalm 81:11"],"refs":[{"printed":"Psalm 81:11","osis":["Ps.81.11"]}],"note":"Psal. 81.11. My people would not hearken unto my voice, and Israel would none of me."}],"items":[]},{"question":"","answer":"4. The giving that worship and glory, to any other, which is due to him alone.","segments":[{"text":"4. The giving that worship and glory, to any other, which is due to him alone.","proofs":["Romans 1:25"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":"Rom. 1.15. Who changed the truth of God into a lye, and worshipped, and served the Creature, more than the Creator, who is blessed for ever."}],"items":[]}]}]}],"text":null},{"number":48,"title":"What are we especially taught by these words (Before me) in the first Commandment?","part":"Twelfth Day","questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"What are we especially taught by these words (Before me) in the first Commandment?","answer":"These words, Before me, in the first Commandment, teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.","segments":[{"text":"These words, Before me, in the first Commandment, teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.","proofs":["Psalm 44:20–21"],"refs":[{"printed":"Psalm 44:20–21","osis":["Ps.44.20-Ps.44.21"]}],"note":"Psal. 44.20, 21. If we have forgotten the name of our God, or stretched out our hands to a strange God. 21. Shall not God search out this?"}],"items":[]}],"text":null},{"number":49,"title":"Which is the second Commandment?","part":"Thirteenth Day","questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the second Commandment?","answer":"The second Commandment, is, Thou shalt not make unto thee any graven Image, or any likeness of any thing, that is in heaven above, or that is in the earth beneath, or that is in the water under the earth, Thou shalt not bow down thy self to them, nor serve them: for I the Lord, thy God, am a Iealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate me, and shewing mercy to thousands of them that love me, and keep my Commandments.","segments":[{"text":"The second Commandment, is, Thou shalt not make unto thee any graven Image, or any likeness of any thing, that is in heaven above, or that is in the earth beneath, or that is in the water under the earth, Thou shalt not bow down thy self to them, nor serve them: for I the Lord, thy God, am a Iealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate me, and shewing mercy to thousands of them that love me, and keep my Commandments.","proofs":["Exodus 20:4–6"],"refs":[{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":"Exod. 20.4, 5, 6."}],"items":[]}],"text":null},{"number":50,"title":"What is required in the second Commandment?","part":"Thirteenth Day","questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the second Commandment?","answer":"The second Commandment requireth the receiving, observing, and keeping pure and entire, all such religious Worship and Ordinances, as God hath appointed in his Word.","segments":[{"text":"The second Commandment requireth the receiving, observing, and keeping pure and entire, all such religious Worship and Ordinances, as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth,","segments":[{"text":"God requireth,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The receiving all such Religious Worship and Ordinances, as he hath appointed in his Word.","segments":[{"text":"1. The receiving all such Religious Worship and Ordinances, as he hath appointed in his Word.","proofs":["Deuteronomy 32:46"],"refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]}],"note":"Deut. 32.46. Set your hearts unto all the words, which I testifie among you this day, which ye shall command your children to observe, to do all the words of this Law."}],"items":[]},{"question":"","answer":"2. The observing all such Religious Worship and Ordinances, as he hath appointed in his Word.","segments":[{"text":"2. The observing all such Religious Worship and Ordinances, as he hath appointed in his Word.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":"Mat. 28.20. Teaching them to observe all things, whatsoever I have commanded you."}],"items":[]},{"question":"","answer":"3. The keeping pure and entire, all such Religious Worship and Ordinances, as he hath appointed in his Word.","segments":[{"text":"3. The keeping pure and entire, all such Religious Worship and Ordinances, as he hath appointed in his Word.","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":"Deut. 12.32. Whatsoever I command you observe to do it, thou shalt not add thereto, nor diminish from it."}],"items":[]}]}]}],"text":null},{"number":51,"title":"What is forbidden in the second Commandment?","part":"Thirteenth Day","questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the second Commandment?","answer":"The second Commandment forbiddeth the worshipping of God by Images, or any other way not appointed in his Word.","segments":[{"text":"The second Commandment forbiddeth the worshipping of God by Images, or any other way not appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth the worshipping of himself,","segments":[{"text":"God forbiddeth the worshipping of himself,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. By Images.","segments":[{"text":"1. By Images.","proofs":["Deuteronomy 4:15–16"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":"Deut. 4.15, 16. Take ye good heed unto your selves; for ye saw no manner of similitude, in the day, that the Lord spake unto you in Horeb. 16. Lest you corrupt your selves, and make you a graven Image."}],"items":[]},{"question":"","answer":"2. By any way that is not appointed in his Word.","segments":[{"text":"2. By any way that is not appointed in his Word.","proofs":["Colossians 2:18"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"note":"Col. 2.18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things, which he hath not seen, vainly puft up by his fleshly mind."}],"items":[]}]}]}],"text":null},{"number":52,"title":"What are the Reasons annexed to the second Commandment?","part":"Thirteenth Day","questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Reasons annexed to the second Commandment?","answer":"The Reasons annexed to the second Commandment, are Gods Soveraignty over us, his propriety in us, and the zeal he hath to his own worship.","segments":[{"text":"The Reasons annexed to the second Commandment, are Gods Soveraignty over us, his propriety in us, and the zeal he hath to his own worship.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Gods Soveraignty over us, should move us to keep the second Commandment.","segments":[{"text":"1. Gods Soveraignty over us, should move us to keep the second Commandment.","proofs":["Psalm 95:2–3"],"refs":[{"printed":"Psalm 95:2–3","osis":["Ps.95.2-Ps.95.3"]}],"note":"Psal. 95.2, 3. Let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms. v. 3. For the Lord is a great God, and a great King above all gods."}],"items":[]},{"question":"","answer":"2. Gods propriety in us should move us, to keep the second Commandment.","segments":[{"text":"2. Gods propriety in us should move us, to keep the second Commandment.","proofs":["Psalm 45:11"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]}],"note":"Psal. 45.11. He is thy Lord, and worship thou him."}],"items":[]},{"question":"","answer":"3. The zeal which God hath to his own Worship, should move us to keep the second Commandment.","segments":[{"text":"3. The zeal which God hath to his own Worship, should move us to keep the second Commandment.","proofs":["Exodus 34:14"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]}],"note":"Exod. 34.14. Thou shalt worship no other God; for the Lord, whose name is jealous, is a jealous God."}],"items":[]}]}],"text":null},{"number":53,"title":"Which is the third Commandment?","part":"Fourteenth Day","questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the third Commandment?","answer":"The third Commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his name in vain.","segments":[{"text":"The third Commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his name in vain.","proofs":["Exodus 20:7"],"refs":[{"printed":"Exodus 20:7","osis":["Exod.20.7"]}],"note":"Exod. 20.7."}],"items":[]}],"text":null},{"number":54,"title":"What is required in the third Commandment?","part":"Fourteenth Day","questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the third Commandment?","answer":"The third Commandment requireth the holy and reverent use of Gods Names, Titles, Attributes, Ordinances, Word and works.","segments":[{"text":"The third Commandment requireth the holy and reverent use of Gods Names, Titles, Attributes, Ordinances, Word and works.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth the holy and reverent use of his,","segments":[{"text":"God requireth the holy and reverent use of his,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Names,","segments":[{"text":"1. Names,","proofs":["Psalm 29:2"],"refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":"Psal. 29.2. Give unto the Lord the glory due to his Name."}],"items":[]},{"question":"","answer":"2. Titles and Attributes,","segments":[{"text":"2. Titles and Attributes,","proofs":["Revelation 15:3–4"],"refs":[{"printed":"Revelation 15:3–4","osis":["Rev.15.3-Rev.15.4"]}],"note":"Rev. 15.3, 4. Great and marvellous are thy works, Lord God Almighty; just, and true are thy ways, Thou King of Saints. 4. Who shall not fear thee, O Lord, and glorifie thy Name?"}],"items":[]},{"question":"","answer":"3. Ordinances,","segments":[{"text":"3. Ordinances,","proofs":["Ecclesiastes 5:1"],"refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":"Eccles. 5.1. Keep thy foot, when thou goest to the house of God, and be more ready to hear, than to give the Sacrifice of fools."}],"items":[]},{"question":"","answer":"4. Word.","segments":[{"text":"4. Word.","proofs":["Psalm 138:2"],"refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"note":"Psal. 38.2. I will praise thy Name for thy loving kindness, and for thy truth; for thou hast magnified thy word, above all thy name."}],"items":[]},{"question":"","answer":"5. Works,","segments":[{"text":"5. Works,","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":"Job 36.24. Remember, that thou magnifie his work which men behold."}],"items":[]}]}]}],"text":null},{"number":55,"title":"What is forbidden in the third Commandment?","part":"Fourteenth Day","questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the third Commandment?","answer":"God forbiddeth all profaning or abusing of any thing, whereby he makes himself known.","segments":[{"text":"God forbiddeth all profaning or abusing of any thing, whereby he makes himself known.","proofs":["Malachi 2:2"],"refs":[{"printed":"Malachi 2:2","osis":["Mal.2.2"]}],"note":"Mal. 2.2, It ye will not lay it to heart; to give glory to my Name, saith the Lord of Hosts, I will even send a curse upon you."}],"items":[]}],"text":null},{"number":56,"title":"What is the Reason annexed to the third Commandment?","part":"Fourteenth Day","questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Reason annexed to the third Commandment?","answer":"The reason annexed to the third Commandment is, That however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","segments":[{"text":"The reason annexed to the third Commandment is, That however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.","proofs":["Deuteronomy 28:58–59"],"refs":[{"printed":"Deuteronomy 28:58–59","osis":["Deut.28.58-Deut.28.59"]}],"note":"Deut. 28.58, 59. If thou wilt not observe to do all the words of this Law, that thou mayest fear this glorious and fearful Name, the Lord thy God. 59. Then the Lord will make thy plagues wonderful."}],"items":[]}],"text":null},{"number":57,"title":"Which is the fourth Commandment?","part":"Fifteenth Day","questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fourth Commandment?","answer":"The fourth Commandment is Remember the Sabbath day to keep it holy, 9. Six days shalt thou labour, and do all thy work. 10. But the seventh day is the Sabbath of the Lord thy God. In it, thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. 11. For in six days, the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath day, and hallowed it,","segments":[{"text":"The fourth Commandment is Remember the Sabbath day to keep it holy, 9. Six days shalt thou labour, and do all thy work. 10. But the seventh day is the Sabbath of the Lord thy God. In it, thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. 11. For in six days, the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath day, and hallowed it,","proofs":["Exodus 20:8–10"],"refs":[{"printed":"Exodus 20:8–10","osis":["Exod.20.8-Exod.20.10"]}],"note":"Exod. 20.8, 9, 10."}],"items":[]}],"text":null},{"number":58,"title":"that We required in the fourth Commandment?","part":"Fifteenth Day","questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"that We required in the fourth Commandment?","answer":"The fourth Commandment requireth the keeping holy to God such set times. as he hath appointed in his Word, expresly one whole day in seven, to be a holy Sabbath to himself.","segments":[{"text":"The fourth Commandment requireth the keeping holy to God such set times. as he hath appointed in his Word, expresly one whole day in seven, to be a holy Sabbath to himself.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth the keeping holy to himself,","segments":[{"text":"God requireth the keeping holy to himself,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Such set times as he hath appointed in his Word.","segments":[{"text":"1. Such set times as he hath appointed in his Word.","proofs":["Leviticus 19:30"],"refs":[{"printed":"Leviticus 19:30","osis":["Lev.19.30"]}],"note":"Lev. 19.30. Ye shall keep my Sabbaths, and reverence my Sanctuary. I am the Lord."}],"items":[]},{"question":"","answer":"2. Expresly, one whole day in seven to be an holy Sabbath to himself.","segments":[{"text":"2. Expresly, one whole day in seven to be an holy Sabbath to himself.","proofs":["Deuteronomy 5:12"],"refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"note":"Deut. 5.12. Keep the Sabbath day to sanctifie it, as the Lord thy God hath commanded thee."}],"items":[]}]}]}],"text":null},{"number":59,"title":"Which day of the seven hath God appointed to be the weekly Sabbath?","part":"Fifteenth Day","questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"Which day of the seven hath God appointed to be the weekly Sabbath?","answer":"From the beginning of the world to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath, and the first day of the week, ever since, to continue to the end of the World, which is the Christian Sabbath.","segments":[{"text":"From the beginning of the world to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath, and the first day of the week, ever since, to continue to the end of the World, which is the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. From the beginning of the World to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath.","segments":[{"text":"1. From the beginning of the World to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath.","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":"Gen. 2.3. God blessed the seventh day, and sanctified it, because that in it he had rested from all his work, which God created and made."}],"items":[]},{"question":"","answer":"2. Ever since the Resurrection of Christ, God appointed the first day of the week to be the weekly Sabbath, and to continue to the end of the world, as the Christian Sabbath.","segments":[{"text":"2. Ever since the Resurrection of Christ, God appointed the first day of the week to be the weekly Sabbath, and to continue to the end of the world, as the Christian Sabbath.","proofs":["Acts 20:7","Revelation 1:10"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":"Acts 20.7. Vpon the first day of the week, when the Disciples came together, to break bread, Paul preached unto them. Rev. 1.10. I was in the Spirit upon the Lords day."}],"items":[]}]}],"text":null},{"number":60,"title":"How is the Sabbath to be sanctified?","part":"Fifteenth Day","questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Sabbath to be sanctified?","answer":"The Sabbath is to be sanctified by an holy resting all that day, even from such worldly employments and recreations, as are lawful on other days, and spending the whole time in the publick and private exercises of Gods worship, except so much, as is to be taken up in the works of necessity and mercy.","segments":[{"text":"The Sabbath is to be sanctified by an holy resting all that day, even from such worldly employments and recreations, as are lawful on other days, and spending the whole time in the publick and private exercises of Gods worship, except so much, as is to be taken up in the works of necessity and mercy.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Sabbath is to be sanctified,","segments":[{"text":"The Sabbath is to be sanctified,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. By an holy resting all that day, even from such worldly employments and recreations, as are lawful on other days.","segments":[{"text":"1. By an holy resting all that day, even from such worldly employments and recreations, as are lawful on other days.","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":"Lev. 23.3. Six days shall work be done, but the seventh day is the Sabbath of rest, an holy convocation, ye shall do no work therein."}],"items":[]},{"question":"","answer":"2. By spending the whole time in the publick and private exercises of Gods Worship.","segments":[{"text":"2. By spending the whole time in the publick and private exercises of Gods Worship.","proofs":["Psalm 92:1–2"],"refs":[{"printed":"Psalm 92:1–2","osis":["Ps.92.1-Ps.92.2"]}],"note":"Psal. 92.1, 2. A Psalm or Song for the Sabbath-day, v. 1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O most high. 2. To shew forth thy loving kindness in the morning, and thy faithfulness every night."}],"items":[]},{"question":"","answer":"3. Works of necessity, and mercy may, and ought to be performed on the Sabbath day.","segments":[{"text":"3. Works of necessity, and mercy may, and ought to be performed on the Sabbath day.","proofs":["Matthew 12:11–12"],"refs":[{"printed":"Matthew 12:11–12","osis":["Matt.12.11-Matt.12.12"]}],"note":"Mat. 12.11, 12. What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will not he lay hold on it, and lift it out? 12. How much then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath-day."}],"items":[]}]}]}],"text":null},{"number":61,"title":"What is forbidden in the fourth Commandment?","part":"Sixteenth Day","questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fourth Commandment?","answer":"The fourth Commandment forbiddeth the omission, or careless performance of the Duties required, and the profaning the day by idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words, or works, about worldly employments, or recreations.","segments":[{"text":"The fourth Commandment forbiddeth the omission, or careless performance of the Duties required, and the profaning the day by idleness, or doing that which is in it self sinful, or by unnecessary thoughts, words, or works, about worldly employments, or recreations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth,","segments":[{"text":"God forbiddeth,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The omission, or careless performance of the duties required on the Sabbath-day.","segments":[{"text":"1. The omission, or careless performance of the duties required on the Sabbath-day.","proofs":["Malachi 1:13"],"refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":"Mal. 1.13. Ye said also, behold, what a weariness it is, and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus you brought an offering, should I accept this at your hands, saith the Lord?"}],"items":[]},{"question":"","answer":"2. The profaning the Sabbath day, By idleness, or doing that which is in it self sinful.","segments":[{"text":"2. The profaning the Sabbath day, By idleness, or doing that which is in it self sinful.","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":"Ezek. 23.38. They have defiled my Sanctuary in the same day, and have profaned my Sabbaths."}],"items":[]},{"question":"","answer":"3. The profaning the Sabbath day. By unnecessary thoughts, words, or works, about worldly employments, or recreations.","segments":[{"text":"3. The profaning the Sabbath day. By unnecessary thoughts, words, or works, about worldly employments, or recreations.","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":"Isa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words."}],"items":[]}]}]}],"text":null},{"number":62,"title":"What are the Reasons annexed to the fourth Commandment?","part":"Sixteenth Day","questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Reasons annexed to the fourth Commandment?","answer":"The Reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our employments, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath-day.","segments":[{"text":"The Reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our employments, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath-day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Gods,","segments":[{"text":"Gods,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Allowing us six days of the week for our own employments, should move us to keep the fourth Commandment.","segments":[{"text":"1. Allowing us six days of the week for our own employments, should move us to keep the fourth Commandment.","proofs":["Exodus 31:15–16"],"refs":[{"printed":"Exodus 31:15–16","osis":["Exod.31.15-Exod.31.16"]}],"note":"Exod. 31.15 16. Six days may work be done, but in the seventh is the Sabbath of rest."}],"items":[]},{"question":"","answer":"2. Challenging special propriety in the seventh day, should move us to keep the fourth Commandment.","segments":[{"text":"2. Challenging special propriety in the seventh day, should move us to keep the fourth Commandment.","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":"Lev. 23.3. Ye shall do no work therein, it is the Sabbath of the Lord your God, in all your dwellings."}],"items":[]},{"question":"","answer":"3. Own example should move us to keep the fourth Commandment.","segments":[{"text":"3. Own example should move us to keep the fourth Commandment.","proofs":["Exodus 31:17"],"refs":[{"printed":"Exodus 31:17","osis":["Exod.31.17"]}],"note":"Exod. 31.17. It is a sign between me and the children of Israel for ever; for in six days the Lord made heaven and earth, on the seventh day he rested, and was refreshed."}],"items":[]},{"question":"","answer":"4. Blessing the Sabbath day, should move us to keep the fourth Commandment.","segments":[{"text":"4. Blessing the Sabbath day, should move us to keep the fourth Commandment.","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":"Gen. 2.3. God blessed the Sabbath day, and sanctified it."}],"items":[]}]}]}],"text":null},{"number":63,"title":"Which is the fifth Commandment?","part":"Sixteenth Day","questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the fifth Commandment?","answer":"The fifth Commandment is, Honour thy father and thy mother, that thy days may be long in the land, which the Lord thy God giveth thee,","segments":[{"text":"The fifth Commandment is, Honour thy father and thy mother, that thy days may be long in the land, which the Lord thy God giveth thee,","proofs":["Exodus 20:12"],"refs":[{"printed":"Exodus 20:12","osis":["Exod.20.12"]}],"note":"Exod. 20.12."}],"items":[]}],"text":null},{"number":64,"title":"What is required in the fifth Commandment?","part":"Sixteenth Day","questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the fifth Commandment?","answer":"God requireth the preserving the honour, and performing the duties belonging to every one, in their several places and relations.","segments":[{"text":"God requireth the preserving the honour, and performing the duties belonging to every one, in their several places and relations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. As Superiors,","segments":[{"text":"1. As Superiors,","proofs":["Ephesians 5:21–22","6:1, 5","Romans 13:1"],"refs":[{"printed":"Ephesians 5:21–22","osis":["Eph.5.21-Eph.5.22"]},{"printed":"6:1, 5","osis":["Eph.6.1","Eph.6.5"]},{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":"Eph 5.21, 22. Submitting your selves one to another in the fear of God. 22. Wives, submit your selves unto your own Husbands, as unto the Lord. Eph. 6.1, 5. Children, obey your Parents in the Lord. 5. Servants, be obedient to them, that are your Masters according to the flesh. Rom 13.1. Let every soul be subject to the higher powers."}],"items":[]},{"question":"","answer":"2. As Inferiors.","segments":[{"text":"2. As Inferiors.","proofs":["Ephesians 6:9"],"refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"note":"Eph. 6.9. Ye Masters, do the same things unto them, knowing, that your Master also is in Heaven."}],"items":[]},{"question":"","answer":"3. As Equals.","segments":[{"text":"3. As Equals.","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":"Rom. 12.10. Be kindly affectioned one to another, with brotherly love, in honour preferring one another."}],"items":[]}]}],"text":null},{"number":65,"title":"What is forbidden in the fifth Commandment?","part":"Seventeenth Day","questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the fifth Commandment?","answer":"God forbiddeth the neglecting of, or doing any thing against the honour and duty, which belongeth to every one, in their several places and relations.","segments":[{"text":"God forbiddeth the neglecting of, or doing any thing against the honour and duty, which belongeth to every one, in their several places and relations.","proofs":["Romans 13:7–8"],"refs":[{"printed":"Romans 13:7–8","osis":["Rom.13.7-Rom.13.8"]}],"note":"Rom. 13.7, 8. Render to all their dues; tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honour, to whom honour. 8. Owe no man any thing, but to love one another."}],"items":[]}],"text":null},{"number":66,"title":"What is the reason annexed to the fifth Commandment?","part":"Seventeenth Day","questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What is the reason annexed to the fifth Commandment?","answer":"The reason annexed to the fifth Commandment, is a promise of long life and prosperity, as far as it shall serve for Gods glory and their own good, to all such as keep this Commandment.","segments":[{"text":"The reason annexed to the fifth Commandment, is a promise of long life and prosperity, as far as it shall serve for Gods glory and their own good, to all such as keep this Commandment.","proofs":["Ephesians 6:2–3"],"refs":[{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":"Eph. 6.2, 3. Honour thy father, and thy mother, which is the first Commandment with promise. 3. That it may be well with thee, and that thou mayest live long on the earth."}],"items":[]}],"text":null},{"number":67,"title":"Which is the sixth Commandment?","part":"Seventeenth Day","questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the sixth Commandment?","answer":"The sixth Commandment is, Thou shalt not kill,","segments":[{"text":"The sixth Commandment is, Thou shalt not kill,","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":"Exod. 20.13."}],"items":[]}],"text":null},{"number":68,"title":"What is required in the sixth Commandment?","part":"Seventeenth Day","questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the sixth Commandment?","answer":"The sixth Commandment requireth all lawful endeavours, to preserve our own life, and the life of others.","segments":[{"text":"The sixth Commandment requireth all lawful endeavours, to preserve our own life, and the life of others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth all lawful endeavours, to preserve,","segments":[{"text":"God requireth all lawful endeavours, to preserve,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Our own life.","segments":[{"text":"1. Our own life.","proofs":["Ephesians 5:28–29"],"refs":[{"printed":"Ephesians 5:28–29","osis":["Eph.5.28-Eph.5.29"]}],"note":"Eph. 5.28, 29. So ought men to love their wives, even as their own bodies. 29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it."}],"items":[]},{"question":"","answer":"2. The life of others.","segments":[{"text":"2. The life of others.","proofs":["Psalm 82:3–4","Job 29:13"],"refs":[{"printed":"Psalm 82:3–4","osis":["Ps.82.3-Ps.82.4"]},{"printed":"Job 29:13","osis":["Job.29.13"]}],"note":"Psal. 82.3, 4. Defend the poor and fatherless. 4. Deliver the poor and needy. Job. 29.13. The blessing of him that was ready to perish came upon me."}],"items":[]}]}]}],"text":null},{"number":69,"title":"What is forbidden in the sixth Commandment?","part":"Eighteenth Day","questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the sixth Commandment?","answer":"The sixth Commandment forbiddeth the taking way of our own life, or the life of our Neighbour unjustly, and whatsoever tendeth thereunto.","segments":[{"text":"The sixth Commandment forbiddeth the taking way of our own life, or the life of our Neighbour unjustly, and whatsoever tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth the taking away of,","segments":[{"text":"God forbiddeth the taking away of,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Our own life.","segments":[{"text":"1. Our own life.","proofs":["Acts 16:28"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"note":"Acts 16.28. Paul cried with a loud voice, saying, Do thy self no harm."}],"items":[]},{"question":"","answer":"2. The life of our neighbour unjustly,","segments":[{"text":"2. The life of our neighbour unjustly,","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":"Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed."}],"items":[]},{"question":"","answer":"3. God forbiddeth whatsoever tendeth to the taking away of our own life, or the life of our neighbour unjustly.","segments":[{"text":"3. God forbiddeth whatsoever tendeth to the taking away of our own life, or the life of our neighbour unjustly.","proofs":["Proverbs 24:11–12"],"refs":[{"printed":"Proverbs 24:11–12","osis":["Prov.24.11-Prov.24.12"]}],"note":"Prov. 24.11, 12. If thou forbear to deliver them, that are drawn unto death, and those that are ready to be slain. 12. If thou sayest, behold, we knew it not, doth not he that pondereth the heart, consider it?"}],"items":[]}]}]}],"text":null},{"number":70,"title":"What is the seventh Commandment?","part":"Eighteenth Day","questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"What is the seventh Commandment?","answer":"The seventh Commandment is, Thou shalt not commit Adultery,","segments":[{"text":"The seventh Commandment is, Thou shalt not commit Adultery,","proofs":["Exodus 20:14"],"refs":[{"printed":"Exodus 20:14","osis":["Exod.20.14"]}],"note":"Exod. 20.14."}],"items":[]}],"text":null},{"number":71,"title":"What is required in the seventh Commandment?","part":"Eighteenth Day","questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the seventh Commandment?","answer":"The seventh Commandment requireth the preservation of our own, and our neighbours chastity, in heart, speech, and behaviour.","segments":[{"text":"The seventh Commandment requireth the preservation of our own, and our neighbours chastity, in heart, speech, and behaviour.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth the preservation of,","segments":[{"text":"God requireth the preservation of,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Our own Chastity.","segments":[{"text":"1. Our own Chastity.","proofs":["1 Thessalonians 4:4"],"refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]}],"note":"1 Thes. 4.4. Every one of you shall know how to possess his vessel, in sanctification and honour."}],"items":[]},{"question":"","answer":"2. Our Neighbours chastity.","segments":[{"text":"2. Our Neighbours chastity.","proofs":["Ephesians 5:11–12"],"refs":[{"printed":"Ephesians 5:11–12","osis":["Eph.5.11-Eph.5.12"]}],"note":"Ephes. 5.11, 12. Have no fellowship with the unfruitful works of darkness, but reprove them rather. 12. For it is a shame, even to speak of those things which are done of them in secret."}],"items":[]},{"question":"","answer":"3. Our own and our Neighbours chastity in heart.","segments":[{"text":"3. Our own and our Neighbours chastity in heart.","proofs":["2 Timothy 2:22"],"refs":[{"printed":"2 Timothy 2:22","osis":["2Tim.2.22"]}],"note":"2 Tim. 2.22. Flee youthful lusts, but follow Righteousness, Faith, Charity."}],"items":[]},{"question":"","answer":"4. Our own, and our Neighbours chastity in speech.","segments":[{"text":"4. Our own, and our Neighbours chastity in speech.","proofs":["Colossians 4:6"],"refs":[{"printed":"Colossians 4:6","osis":["Col.4.6"]}],"note":"Col. 4.6. Let your speech be alway with grace seasoned with salt."}],"items":[]},{"question":"","answer":"5. Our own and our Neighbours chastity in behaviour.","segments":[{"text":"5. Our own and our Neighbours chastity in behaviour.","proofs":["1 Peter 3:2"],"refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":"1 Pet. 3.2. While they behold your chast conversation coupled with fear."}],"items":[]}]}]}],"text":null},{"number":72,"title":"what is forbidden in the seventh Commandment?","part":"Nineteenth Day","questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"what is forbidden in the seventh Commandment?","answer":"The seventh Commandment forbiddeth all unchast thoughts, words, and actions.","segments":[{"text":"The seventh Commandment forbiddeth all unchast thoughts, words, and actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth all unchast,","segments":[{"text":"God forbiddeth all unchast,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Thoughts.","segments":[{"text":"1. Thoughts.","proofs":["Matthew 5:28"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":"Mat. 5.28. Whosoever looketh on a woman, to lust after her, hath committed Adultery with her already in his heart."}],"items":[]},{"question":"","answer":"2. Works.","segments":[{"text":"2. Works.","proofs":["Ephesians 5:4"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"note":"Ephes. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient."}],"items":[]},{"question":"","answer":"3. Actions.","segments":[{"text":"3. Actions.","proofs":["Ephesians 5:3"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"note":"Eph. 5.3. Fornication, and all uncleanness, let it not be once named among you."}],"items":[]}]}]}],"text":null},{"number":73,"title":"What is the eighth Commandment?","part":"Nineteenth Day","questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"What is the eighth Commandment?","answer":"The eighth Commandment is, Thou shalt not steal,","segments":[{"text":"The eighth Commandment is, Thou shalt not steal,","proofs":["Exodus 20:15"],"refs":[{"printed":"Exodus 20:15","osis":["Exod.20.15"]}],"note":"Exod. 20.15."}],"items":[]}],"text":null},{"number":74,"title":"What is required in the eighth Commandment?","part":"Nineteenth Day","questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the eighth Commandment?","answer":"The eighth Commandment requireth the lawful procuring, and furthering the wealth, and outward estate, of our selves, and others.","segments":[{"text":"The eighth Commandment requireth the lawful procuring, and furthering the wealth, and outward estate, of our selves, and others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth the lawful,","segments":[{"text":"God requireth the lawful,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Procuring the wealth, and outward estate of our selves.","segments":[{"text":"1. Procuring the wealth, and outward estate of our selves.","proofs":["Romans 12:17"],"refs":[{"printed":"Romans 12:17","osis":["Rom.12.17"]}],"note":"Rom. 12.17. Provide things honest in the sight of all men."}],"items":[]},{"question":"","answer":"2. Furthering the wealth, and outward estate of our selves.","segments":[{"text":"2. Furthering the wealth, and outward estate of our selves.","proofs":["Proverbs 27:23"],"refs":[{"printed":"Proverbs 27:23","osis":["Prov.27.23"]}],"note":"Prov. 27.23. Be thou diligent, to know the state of thy flocks, and look well to thy herds."}],"items":[]},{"question":"","answer":"3 Procuring the wealth, and outward estate of others.","segments":[{"text":"3 Procuring the wealth, and outward estate of others.","proofs":["Leviticus 25:35"],"refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]}],"note":"Lev. 25.35. If thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him."}],"items":[]},{"question":"","answer":"4. Furthering the wealth, and outward estate of others.","segments":[{"text":"4. Furthering the wealth, and outward estate of others.","proofs":["Philippians 2:4"],"refs":[{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":"Phil. 2.4. Look not every man on his own things, but every man also on the things of others."}],"items":[]}]}]}],"text":null},{"number":75,"title":"What is forbidden in the eighth Commandment?","part":"Twentieth Day","questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the eighth Commandment?","answer":"The eighth Commandment forbiddeth, whatsoever doth, or may unjustly hinder our own, or our neighbours wealth, and outward estate.","segments":[{"text":"The eighth Commandment forbiddeth, whatsoever doth, or may unjustly hinder our own, or our neighbours wealth, and outward estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth whatsoever,","segments":[{"text":"God forbiddeth whatsoever,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Doth unjustly hinder our own wealth, and outward estate.","segments":[{"text":"1. Doth unjustly hinder our own wealth, and outward estate.","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":"1 Tim. 5.8. If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an Infidel."}],"items":[]},{"question":"","answer":"2. May unjustly hinder our own wealth, and outward estate.","segments":[{"text":"2. May unjustly hinder our own wealth, and outward estate.","proofs":["Proverbs 28:19"],"refs":[{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"note":"Prov. 28, 19. He, that followeth after vain persons, shall have poverty enough."}],"items":[]},{"question":"","answer":"3. Doth unjustly hinder our neighbours wealth, and outward estate.","segments":[{"text":"3. Doth unjustly hinder our neighbours wealth, and outward estate.","proofs":["Proverbs 21:6"],"refs":[{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"note":"Prov. 21.6. The getting of treasures by a lying tongue is a vanity tossed to and fro of, them that seek death."}],"items":[]},{"question":"","answer":"4. May unjustly hinder our neighbours wealth, and outward estate.","segments":[{"text":"4. May unjustly hinder our neighbours wealth, and outward estate.","proofs":["Job 20:19–20"],"refs":[{"printed":"Job 20:19–20","osis":["Job.20.19-Job.20.20"]}],"note":"Job 20.19, 20. Because he hath oppressed, and hath forsaken the poor, because he hath violently taken away an house, which he builded not. 20. Surely, he shall not feel quietness in his belly."}],"items":[]}]}]}],"text":null},{"number":76,"title":"Which is the ninth Commandment?","part":"Twentieth Day","questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the ninth Commandment?","answer":"The ninth Commandment is, Thou shalt not bear false witness against thy neighbour,","segments":[{"text":"The ninth Commandment is, Thou shalt not bear false witness against thy neighbour,","proofs":["Exodus 20:16"],"refs":[{"printed":"Exodus 20:16","osis":["Exod.20.16"]}],"note":"Exod. 20.16."}],"items":[]}],"text":null},{"number":77,"title":"What is required in the Ninth Commandment?","part":"Twentieth Day","questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the Ninth Commandment?","answer":"The ninth Commandment requireth the maintaining, and promoting of truth, between man and man, and of our own, and our neighbours good name, especially in witness bearing.","segments":[{"text":"The ninth Commandment requireth the maintaining, and promoting of truth, between man and man, and of our own, and our neighbours good name, especially in witness bearing.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth the maintaining, and promoting,","segments":[{"text":"God requireth the maintaining, and promoting,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Of Truth, between man, and man.","segments":[{"text":"1. Of Truth, between man, and man.","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":"Zec. 8.6. Speak ye every man the truth to his neighbour."}],"items":[]},{"question":"","answer":"2. Of our own good Name.","segments":[{"text":"2. Of our own good Name.","proofs":["1 Peter 3:16","Acts 25:16"],"refs":[{"printed":"1 Peter 3:16","osis":["1Pet.3.16"]},{"printed":"Acts 25:16","osis":["Acts.25.16"]}],"note":"1 Pet. 3.16. Act. 25.16. Having a good conscience, that, whereas they speak evil of you, as of evil-doers, they may be ashamed, that falsly accuse your good conversation in Christ. Acts 25.16. Paul said, I stand at Caesars judgment seat, to the Jews have I done no wrong."}],"items":[]},{"question":"","answer":"3. Of our neighbours good name.","segments":[{"text":"3. Of our neighbours good name.","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":"3 Joh. 12. Demetrius hath a good report of all men, and of the truth it self, yea, and we also bear record."}],"items":[]},{"question":"","answer":"4. Of truth, especially in Witness-bearing.","segments":[{"text":"4. Of truth, especially in Witness-bearing.","proofs":["Proverbs 14:5, 25"],"refs":[{"printed":"Proverbs 14:5, 25","osis":["Prov.14.5","Prov.14.25"]}],"note":"Prov. 14.5.25. A faithful witness will not lye. 25. A true witness delivereth souls."}],"items":[]}]}]}],"text":null},{"number":78,"title":"What is forbidden in the ninth Commandment?","part":"Twenty-first Day","questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the ninth Commandment?","answer":"The ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbours good name.","segments":[{"text":"The ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbours good name.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth whatsoever is,","segments":[{"text":"God forbiddeth whatsoever is,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Prejudicial to Truth.","segments":[{"text":"1. Prejudicial to Truth.","proofs":["Romans 3:13"],"refs":[{"printed":"Romans 3:13","osis":["Rom.3.13"]}],"note":"Rom. 3.13. With their tongues they have used deceit."}],"items":[]},{"question":"","answer":"2. Injurious to our own good name.","segments":[{"text":"2. Injurious to our own good name.","proofs":["Job 27:5"],"refs":[{"printed":"Job 27:5","osis":["Job.27.5"]}],"note":"Job 27.5. God forbid that I should justifie you, till I die, I will not remove my integrity from me."}],"items":[]},{"question":"","answer":"3. Injurious to our neighbours good name.","segments":[{"text":"3. Injurious to our neighbours good name.","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":"Psal. 15.3. He that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour."}],"items":[]}]}]}],"text":null},{"number":79,"title":"Which is the tenth Commandment?","part":"Twenty-first Day","questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the tenth Commandment?","answer":"The tenth Commandment is, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.","segments":[{"text":"The tenth Commandment is, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":80,"title":"What is required in the tenth Commandment?","part":"Twenty-first Day","questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the tenth Commandment?","answer":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit towards our neighbour, and all that is his.","segments":[{"text":"The tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit towards our neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God requireth,","segments":[{"text":"God requireth,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Full contentment with our own condition.","segments":[{"text":"1. Full contentment with our own condition.","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":"Heb. 13.5. Let your conversation be without covetousness, and be content with such things as ye have."}],"items":[]},{"question":"","answer":"9. A right and charitable frame of spirit, towards our neighbour, and all that is his.","segments":[{"text":"9. A right and charitable frame of spirit, towards our neighbour, and all that is his.","proofs":["Romans 12:15","1 Corinthians 13:4–6"],"refs":[{"printed":"Romans 12:15","osis":["Rom.12.15"]},{"printed":"1 Corinthians 13:4–6","osis":["1Cor.13.4-1Cor.13.6"]}],"note":"Rom. 12.15. 1 Co. 13.4, 5, 6. Rejoyce with them, that do rejoyce, and weep with them, that weep. 1 Cor. 13.4, 5, 6. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not it self, is not puffed up. 5. Doth not behave it self unseemly, seeketh not her own is not easily provoked thinketh no evil. 6. Rejoyceth not in iniquity but rejoyceth in the truth."}],"items":[]}]}]}],"text":null},{"number":81,"title":"What is forbidden in the tenth Commandment?","part":"Twenty-second Day","questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the tenth Commandment?","answer":"The tenth Commandment forbiddeth all discontentment, with our own estate, envying, or grieving at the good of our neighbour, and all inordinate motions, and affections to any thing, that is his.","segments":[{"text":"The tenth Commandment forbiddeth all discontentment, with our own estate, envying, or grieving at the good of our neighbour, and all inordinate motions, and affections to any thing, that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God forbiddeth,","segments":[{"text":"God forbiddeth,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. All discontentment with our own estate.","segments":[{"text":"1. All discontentment with our own estate.","proofs":["1 Corinthians 10:10"],"refs":[{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":"1 Cor. 10.10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer."}],"items":[]},{"question":"","answer":"2. Envying, or grieving at the good of our neighbour.","segments":[{"text":"2. Envying, or grieving at the good of our neighbour.","proofs":["Galatians 5:26"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]}],"note":"Gal. 5.26. Let us not be desirous of vain-glory, provoking one another, envying one another."}],"items":[]},{"question":"","answer":"3. All inordinate motions, and affections, to any thing, that is our neigbours.","segments":[{"text":"3. All inordinate motions, and affections, to any thing, that is our neigbours.","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":"Col. 3.5. Mortifie your members, which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry."}],"items":[]}]}]}],"text":null},{"number":82,"title":"Is any man able perfectly to keep the Commands of God?","part":"Twenty-second Day","questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Is any man able perfectly to keep the Commands of God?","answer":"No meer man, since the fall, is able, in this life, perfectly to keep the Commandments of God, but daily doth break them, in thought, word, and deed.","segments":[{"text":"No meer man, since the fall, is able, in this life, perfectly to keep the Commandments of God, but daily doth break them, in thought, word, and deed.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. No meer man since the fall is able, in this life, perfectly to keep the Commandments of God.","segments":[{"text":"1. No meer man since the fall is able, in this life, perfectly to keep the Commandments of God.","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":"Eccles. 7.20. There is not a just man upon earth, that doth good, and sinneth not."}],"items":[]},{"question":"","answer":"2. Every meer man, since the fall, doth in this life break the Commandments of God, in Thought.","segments":[{"text":"2. Every meer man, since the fall, doth in this life break the Commandments of God, in Thought.","proofs":["Genesis 8:21"],"refs":[{"printed":"Genesis 8:21","osis":["Gen.8.21"]}],"note":"Gen. 8.21. The imagination of mans heart is evil from his youth."}],"items":[]},{"question":"","answer":"4. Every meer man since the fall doth daily break the Commandments of God in word.","segments":[{"text":"4. Every meer man since the fall doth daily break the Commandments of God in word.","proofs":["James 3:8"],"refs":[{"printed":"James 3:8","osis":["Jas.3.8"]}],"note":"Jam. 3.8. The tongue can no man tame, it is an unruly evil, full of deadly poyson."}],"items":[]},{"question":"","answer":"4. Every meer man since the fall, doth break the Commandments of God in deed.","segments":[{"text":"4. Every meer man since the fall, doth break the Commandments of God in deed.","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":"Jam. 3.2. In many things we offend all."}],"items":[]}]}],"text":null},{"number":83,"title":"Are all the transgressions of the Law equally hainous?","part":"Twenty-second Day","questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Are all the transgressions of the Law equally hainous?","answer":"Some sins, in themselves, and by reason of several aggravations, are more hainous in the sight of God, than others.","segments":[{"text":"Some sins, in themselves, and by reason of several aggravations, are more hainous in the sight of God, than others.","proofs":["John 19:11"],"refs":[{"printed":"John 19:11","osis":["John.19.11"]}],"note":"Joh. 19.11. He that delivered me unto thee, hath the greater sin."}],"items":[]}],"text":null},{"number":84,"title":"What doth every sin deserve?","part":"Twenty-third Day","questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"What doth every sin deserve?","answer":"Every sin deserveth Gods wrath, and curse, both in this life, and that which is to come.","segments":[{"text":"Every sin deserveth Gods wrath, and curse, both in this life, and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Every sin deserves Gods wrath and curse, in,","segments":[{"text":"Every sin deserves Gods wrath and curse, in,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. This life.","segments":[{"text":"1. This life.","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":"Gal. 3.10. Cursed is every one, that continueth not in all things, which are written in the book of the Law to do them."}],"items":[]},{"question":"","answer":"2. That life, which is to come.","segments":[{"text":"2. That life, which is to come.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":"Mat. 25.41. Then shall he say unto them, on the left hand, depart from me, ye cursed, into everlasting fire, prepared for the Devil, and his Angels."}],"items":[]}]}]}],"text":null},{"number":85,"title":"What doth God require of us, that we may escape the wrath and curse due unto us for sin?","part":"Twenty-third Day","questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God require of us, that we may escape the wrath and curse due unto us for sin?","answer":"To escape the wrath and curse of God due to us for sin, God requireth of us, Faith in Iesus Christ, repentance unto life, with the diligent use of all outward means, whereby Christ communicateth to us the benefits of Repentance.","segments":[{"text":"To escape the wrath and curse of God due to us for sin, God requireth of us, Faith in Iesus Christ, repentance unto life, with the diligent use of all outward means, whereby Christ communicateth to us the benefits of Repentance.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"To escape the wrath and curse of God, due to us for sin, God requireth of us,","segments":[{"text":"To escape the wrath and curse of God, due to us for sin, God requireth of us,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Faith in Jesus Christ.","segments":[{"text":"1. Faith in Jesus Christ.","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":"Joh. 3.16. God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life."}],"items":[]},{"question":"","answer":"2. Repentance unto life.","segments":[{"text":"2. Repentance unto life.","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":"Act. 20.21. Testifying both to the Jews, and also to the Greeks, Repentance towards God, and faith towards our Lord Jesus Christ."}],"items":[]},{"question":"","answer":"3. The diligent use of all outward means, whereby Christ communicateth to us the benefits of Redemption.","segments":[{"text":"3. The diligent use of all outward means, whereby Christ communicateth to us the benefits of Redemption.","proofs":["Proverbs 2:1–6"],"refs":[{"printed":"Proverbs 2:1–6","osis":["Prov.2.1-Prov.2.6"]}],"note":"Prov. 2.1, to 6. My Son, if thou wilt receive my words, and hide my Commandments with thee. 2. So that thou incline thine ear unto wisdom, and apply thine heart unto understanding. 3. Yea, if thou criest after knowledg, and liftest up thy voice for understanding. 4. If thou seekest for her as silver, and searchest for her, as for hid treasure. 5. Then shalt thou understand the fear of the Lord, and find the knowledg of God."}],"items":[]}]}]}],"text":null},{"number":86,"title":"What is Faith in Iesus Christ?","part":"Twenty-third Day","questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is Faith in Iesus Christ?","answer":"Faith in Iesus Christ is a saving grace, whereby we receive, and rest upon him alone for Salvation, as he is offered to us in the Gospel?","segments":[{"text":"Faith in Iesus Christ is a saving grace, whereby we receive, and rest upon him alone for Salvation, as he is offered to us in the Gospel?","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Faith in Jesus Christ is a saving grace.","segments":[{"text":"1. Faith in Jesus Christ is a saving grace.","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":"Heb. 10.39 We are not of them, who draw back unto perdition, but of them, that believe to the saving of the soul."}],"items":[]},{"question":"","answer":"2. By Faith we receive Jesus Christ.","segments":[{"text":"2. By Faith we receive Jesus Christ.","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":"Joh. 1.12. As many, as received him, to them gave he power to become the Sons of God, even to them, that believe on his Name."}],"items":[]},{"question":"","answer":"3. By Faith, we rest upon Jesus Christ alone for Salvation.","segments":[{"text":"3. By Faith, we rest upon Jesus Christ alone for Salvation.","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":"Phil. 3.9. And be found in him, not having mine own Righteousness, which is of the Law, but that, which is through the faith of Christ, the Righteousness, which is of God by Faith."}],"items":[]},{"question":"","answer":"4. By Faith we receive, and rest upon Jesus Christ, as he is offered to us in the Gospel.","segments":[{"text":"4. By Faith we receive, and rest upon Jesus Christ, as he is offered to us in the Gospel.","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":"Isa. 33.22. The Lord is our Judg, the Lord is our Law-giver, the Lord is our King, he will save us."}],"items":[]}]}],"text":null},{"number":87,"title":"What is repentance unto life?","part":"Twenty-fourth Day","questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"What is repentance unto life?","answer":"Repentance unto life is a saving grace, whereby a sinner, out of the true sense of his sin, and apprehension of the mercy of God in Christ doth, with grief, and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","segments":[{"text":"Repentance unto life is a saving grace, whereby a sinner, out of the true sense of his sin, and apprehension of the mercy of God in Christ doth, with grief, and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after new obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Repentance unto life,","segments":[{"text":"Repentance unto life,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Is a saving grace.","segments":[{"text":"1. Is a saving grace.","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":"Acts 11.18. Then hath God also to the Gentiles granted Repentance unto life."}],"items":[]},{"question":"","answer":"2. Ariseth out of the true sense of Sin.","segments":[{"text":"2. Ariseth out of the true sense of Sin.","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":"Acts 2.37. When they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men, and Brethren, what shall we do?"}],"items":[]},{"question":"","answer":"3. Ariseth out of the true apprehension of the mercy of God in Christ.","segments":[{"text":"3. Ariseth out of the true apprehension of the mercy of God in Christ.","proofs":["Joel 2:13"],"refs":[{"printed":"Joel 2:13","osis":["Joel.2.13"]}],"note":"Joel. 2.13. Rent your hearts, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil."}],"items":[]},{"question":"","answer":"3. By Repentance unto life, a sinner doth with grief, and hatred of his sin, turn from it unto God.","segments":[{"text":"3. By Repentance unto life, a sinner doth with grief, and hatred of his sin, turn from it unto God.","proofs":["Jeremiah 31:18–19"],"refs":[{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]}],"note":"Jer. 31.18, 19. Turn thou me, and I shall be turned, for thou art the Lord my God. 19. Surely after I was turned, I repented, and after that I was instructed, I smote upon my thigh, I was ashamed, yea even confounded, because I did bear the reproach of my youth."}],"items":[]},{"question":"","answer":"4. Repentance unto life is accompanied with full purpose of, and endeavour after new obedience.","segments":[{"text":"4. Repentance unto life is accompanied with full purpose of, and endeavour after new obedience.","proofs":["Psalm 119:59"],"refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"note":"Psal. 119.59. I thought on my ways, and turned my feet into thy Testimonies."}],"items":[]}]}]}],"text":null},{"number":88,"title":"What are the outward means, whereby Christ communicateth to us the benefits of Redemption?","part":"Twenty-fourth Day","questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"What are the outward means, whereby Christ communicateth to us the benefits of Redemption?","answer":"The outward and ordinary means, whereby Christ communicates to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments, and Prayer, all which are made effectual to the Elect for Salvation.","segments":[{"text":"The outward and ordinary means, whereby Christ communicates to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments, and Prayer, all which are made effectual to the Elect for Salvation.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":"Acts 2.41, 42. Then they that gladly received his word were baptized. 42. And they continued stedfastly in the Apostles Doctrine, and fellowship and in breaking of bread, and in prayers."}],"items":[]}],"text":null},{"number":89,"title":"How is the Word made effectual to Salvation?","part":"Twenty-fourth Day","questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word made effectual to Salvation?","answer":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing, and converting sinners, and of building them up in holiness, and comfort, through Faith, unto Salvation.","segments":[{"text":"The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing, and converting sinners, and of building them up in holiness, and comfort, through Faith, unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of,","segments":[{"text":"The spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Convincing and converting sinners.","segments":[{"text":"1. Convincing and converting sinners.","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":"Psal. 19.7. The Law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple."}],"items":[]},{"question":"","answer":"2. Building up Saints in holiness, and comfort.","segments":[{"text":"2. Building up Saints in holiness, and comfort.","proofs":["1 Thessalonians 1:6"],"refs":[{"printed":"1 Thessalonians 1:6","osis":["1Thess.1.6"]}],"note":"1 Thes. 1.6. Ye became followers of us, and of the Lord, having received the Word in much affliction, with joy of the Holy Ghost."}],"items":[]},{"question":"","answer":"3. Building up Saints, through faith unto salvation.","segments":[{"text":"3. Building up Saints, through faith unto salvation.","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":"Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God unto Salvation, to every one that believeth."}],"items":[]}]}]}],"text":null},{"number":90,"title":"How is the Word to be read and heard, that it may become effectual to Salvation?","part":"Twenty-fifth day","questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word to be read and heard, that it may become effectual to Salvation?","answer":"That the Word may become effectual to Salvation, we must attend thereunto, with diligence, preparation, and prayer, receive it with faith, and love, lay it up in our hearts, and practise it in our lives.","segments":[{"text":"That the Word may become effectual to Salvation, we must attend thereunto, with diligence, preparation, and prayer, receive it with faith, and love, lay it up in our hearts, and practise it in our lives.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That the word may become effectual to Salvation, we must,","segments":[{"text":"That the word may become effectual to Salvation, we must,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Attend thereunto with diligence.","segments":[{"text":"1. Attend thereunto with diligence.","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":"Prov. 8.34. Blessed is the man, that heareth me, watching daily at my gates, waiting at the posts of my doors."}],"items":[]},{"question":"","answer":"2. Attend thereunto with Preparation.","segments":[{"text":"2. Attend thereunto with Preparation.","proofs":["1 Peter 2:1–2"],"refs":[{"printed":"1 Peter 2:1–2","osis":["1Pet.2.1-1Pet.2.2"]}],"note":"1 Pet. 2.1, 2. Laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings. 2. As newborn babes, desire the sincere milk of the Word, that ye may grow thereby."}],"items":[]},{"question":"","answer":"3. Attend thereunto with Prayer.","segments":[{"text":"3. Attend thereunto with Prayer.","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":"Psal. 119.18. Open thou mine eyes, that I may behold wonderful things out of thy Law."}],"items":[]},{"question":"","answer":"4. Receive it with Faith.","segments":[{"text":"4. Receive it with Faith.","proofs":["Hebrews 4:2"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]}],"note":"Heb. 4.2. The word preached did not profit them, not being mixed with faith, in them, that heard it."}],"items":[]},{"question":"","answer":"5. Receive it with Love.","segments":[{"text":"5. Receive it with Love.","proofs":["2 Thessalonians 2:10"],"refs":[{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":"2 Thes. 2.10. They received not the love of the truth, that they might be saved."}],"items":[]},{"question":"","answer":"6. Lay it up in your hearts.","segments":[{"text":"6. Lay it up in your hearts.","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":"Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee."}],"items":[]},{"question":"","answer":"7. Practise it in our lives.","segments":[{"text":"7. Practise it in our lives.","proofs":["James 1:25"],"refs":[{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":"Jam. 1.25. Whoso looketh into the perfect law of Liberty, and continueth therein, he being not a forgetful hearer, but a doer of the word, this man shall be blessed in his deed."}],"items":[]}]}]}],"text":null},{"number":91,"title":"How do the Sacraments become effectual means of Salvation?","part":"Twenty-fifth day","questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"How do the Sacraments become effectual means of Salvation?","answer":"The Sacraments become effectual means of Salvation, not from any vertue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of the Spirit in them, that by Faith receive them.","segments":[{"text":"The Sacraments become effectual means of Salvation, not from any vertue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of the Spirit in them, that by Faith receive them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Sacraments become effectual means of Salvation,","segments":[{"text":"The Sacraments become effectual means of Salvation,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Not from any vertue in them, or in him, that doth administer them.","segments":[{"text":"1. Not from any vertue in them, or in him, that doth administer them.","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":"1 Cor. 3.7. Neither is he, that planteth, any thing, neither he that watereth, but God that giveth the increase."}],"items":[]},{"question":"","answer":"2. Only by the blessing of Christ, and the working of his spirit, in them, that by faith receive them.","segments":[{"text":"2. Only by the blessing of Christ, and the working of his spirit, in them, that by faith receive them.","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":"1 Pet. 3.21. The like figure whereunto, even Baptism doth also now save us, not the putting away the filth of the flesh, but the answer of a good Conscience toward God, by the Resurrection of Jesus Christ."}],"items":[]}]}]}],"text":null},{"number":92,"title":"What is a Sacrament?","part":"Twenty-fifth day","questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is a Sacrament?","answer":"A Sacrament is an holy Ordinance, instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the New Covenant, are represented, sealed, and applied to Believers.","segments":[{"text":"A Sacrament is an holy Ordinance, instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the New Covenant, are represented, sealed, and applied to Believers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"A Sacrament is an holy Ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new Covenant, are,","segments":[{"text":"A Sacrament is an holy Ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new Covenant, are,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Represented to Believers.","segments":[{"text":"1. Represented to Believers.","proofs":["Genesis 17:10"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":"Gen. 17.10. This is my Covenant, which ye shall keep between me, and you, and thy seed after thee, every man child among you shall be circumcised."}],"items":[]},{"question":"","answer":"2. Seal’d, and applied to Believers.","segments":[{"text":"2. Seal’d, and applied to Believers.","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":"Rom. 4.11. He received the sign of Circumcision, a seal of the Righteousness of Faith which he had yet being uncircumcised."}],"items":[]}]}]}],"text":null},{"number":93,"title":"Which are the Sacraments of the New Testament;","part":"Twenty-sixth day","questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"Which are the Sacraments of the New Testament;","answer":"The Sacraments of the New Testament, are Baptism, and the Lords Supper.","segments":[{"text":"The Sacraments of the New Testament, are Baptism, and the Lords Supper.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Baptism is a Sacrament of the New Testament.","segments":[{"text":"1. Baptism is a Sacrament of the New Testament.","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":"Mar. 16.16. He, that believeth, and is Baptized, shall be saved."}],"items":[]},{"question":"","answer":"2. The Lords Supper is a Sacrament of the New Testament.","segments":[{"text":"2. The Lords Supper is a Sacrament of the New Testament.","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":"1 Cor. 11.23. I have received of the Lord, that which also I delivered unto you, that the Lord Jesus, the same night, in which he was betrayed took bread."}],"items":[]}]}],"text":null},{"number":94,"title":"What is Baptism?","part":"Twenty-sixth day","questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What is Baptism?","answer":"Baptism is a Sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signifie, and seal, our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords.","segments":[{"text":"Baptism is a Sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signifie, and seal, our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lords.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Baptism,","segments":[{"text":"Baptism,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Is a Sacrament, wherein is the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost.","segments":[{"text":"1. Is a Sacrament, wherein is the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":"Mat 28.19. Go ye, and teach all Nations, baptizing them, in the name of the Father, and of the Son, and of the Holy Ghost."}],"items":[]},{"question":"","answer":"2. Doth signifie, and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of grace.","segments":[{"text":"2. Doth signifie, and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of grace.","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":"Rom. 6.3. Know ye not, that so many of us, as were baptized into Jesus Christ, were baptized into his death?"}],"items":[]},{"question":"","answer":"3. Doth signifie, and seal our engagement, to be the Lords.","segments":[{"text":"3. Doth signifie, and seal our engagement, to be the Lords.","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":"Rom. 6.4. We are buried with him by Baptism into death, that like as Christ was raised from the dead, by the glory of the Father, even so we also should walk in newness of life."}],"items":[]}]}]}],"text":null},{"number":95,"title":"To whom is Baptism to be administred?","part":"Twenty-sixth day","questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"To whom is Baptism to be administred?","answer":"Baptism is not to be administred to any, that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the Infants of such, as are members of the visible Church, are to be baptized.","segments":[{"text":"Baptism is not to be administred to any, that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the Infants of such, as are members of the visible Church, are to be baptized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Baptism is not to be administred to any, that are out of the visible Church, till they profess their faith in Christ, and obedience to him.","segments":[{"text":"1. Baptism is not to be administred to any, that are out of the visible Church, till they profess their faith in Christ, and obedience to him.","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":"Acts 2.41. Then they, that gladly received his word, were baptized."}],"items":[]},{"question":"","answer":"2. The infants of such as are members of the visible Church, are to be baptized.","segments":[{"text":"2. The infants of such as are members of the visible Church, are to be baptized.","proofs":["Genesis 17:7","Acts 2:38"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":"Gen. 17.7. I will establish my Covenant between me, and thee, and thy seed after thee, in their generations, for an Everlasting Covenant, to be a God unto thee, and to thy seed after thee. 10. This is my Covenant, which ye shall keep between me, and you, and thy seed after thee, every Man-child among you shall be circumcised. Acts 2.38. Peter said unto them, Repent, and be baptized every one of you, in the name of Jesus Christ, for remission of sins, and ye shall receive the gift of the Holy Ghost. 39. For the promise is to you, and and to your Children, and to all that a far off, even as many as the Lord our God shall call."}],"items":[]}]}],"text":null},{"number":96,"title":"What is the Lords Supper?","part":"Twenty-seventh day","questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Lords Supper?","answer":"The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine, according to Christs appointment, his death is shewed forth, and the worthy Receivers are, not after a corporal, and carnal manner, but by faith, made partakers of his body, and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","segments":[{"text":"The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine, according to Christs appointment, his death is shewed forth, and the worthy Receivers are, not after a corporal, and carnal manner, but by faith, made partakers of his body, and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Lords Supper is a Sacrament, wherein, by giving, and receiving bread and wine, according to Christs appointment, his death is shewed forth.","segments":[{"text":"1. The Lords Supper is a Sacrament, wherein, by giving, and receiving bread and wine, according to Christs appointment, his death is shewed forth.","proofs":["Luke 22:19"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":"Luke 22.19. He took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you, this do in remembrance of me. 20. Likewise also the Cup after Supper, saying, this cup is the New Testament in my blood, which is shed for you."}],"items":[]},{"question":"","answer":"2. The worthy receivers of the Lords Supper, are not after a corporal, and carnal manner, but by faith, made partakers of Christs body, and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","segments":[{"text":"2. The worthy receivers of the Lords Supper, are not after a corporal, and carnal manner, but by faith, made partakers of Christs body, and blood, with all his benefits, to their spiritual nourishment, and growth in grace.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":"1 Cor. 10.16. The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread, which we break is it not the communion of the body of Christ?"}],"items":[]}]}],"text":null},{"number":97,"title":"What is required in the worthy receiving of the Lords Supper?","part":"Twenty-seventh day","questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the worthy receiving of the Lords Supper?","answer":"It is required of them, that would worthily partake of the Lords Supper, that they examine themselves, of their knowledg, to discern the Lords Body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat, and drink judgment to themselves.","segments":[{"text":"It is required of them, that would worthily partake of the Lords Supper, that they examine themselves, of their knowledg, to discern the Lords Body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat, and drink judgment to themselves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"It is required of them, that would worthily partake of the Lords Supper, that they examine themselves, of their,","segments":[{"text":"It is required of them, that would worthily partake of the Lords Supper, that they examine themselves, of their,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Knowledg to discern the Lords body.","segments":[{"text":"1. Knowledg to discern the Lords body.","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":"1 Cor. 11.28. Let a man examine himself, and so let him eat of that bread, and drink of that cup. 29. For he, that eateth, and drinketh unworthily careth, and drinketh damnation to himself, not discerning the Lords body."}],"items":[]},{"question":"","answer":"2. Faith to feed upon him.","segments":[{"text":"2. Faith to feed upon him.","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":"2 Cor. 13.5. Examine your selves, whether ye be in the faith."}],"items":[]},{"question":"","answer":"3. Repentance.","segments":[{"text":"3. Repentance.","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":"1 Cor. 11.31. If we would judg ourselves, we should not be judged."}],"items":[]},{"question":"","answer":"4. Love.","segments":[{"text":"4. Love.","proofs":["1 Corinthians 11:18"],"refs":[{"printed":"1 Corinthians 11:18","osis":["1Cor.11.18"]}],"note":"1 Cor. 11.18. When you come together in the Church, I hear there be divisions among you. 20. When ye come together therefore into one place, this is not to eat the Lords Supper."}],"items":[]},{"question":"","answer":"5. New obedience.","segments":[{"text":"5. New obedience.","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":"1 Cor. 5.8. Let us keep the feast, not with old leaven, neither with the leaven of malice, and wickedness, but with the unleavened bread of sincerity, and truth."}],"items":[]},{"question":"","answer":"6. They, that come unworthily to the Lords Supper, eat and drink judgment to to themselves.","segments":[{"text":"6. They, that come unworthily to the Lords Supper, eat and drink judgment to to themselves.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":"1 Cor. 11.27. Whosoever shall eat this Bread, or drink this Cup of the Lord unworthily, shall be guilty of the Body, and Blood of the Lord. 29. He, that eateth, and drinketh unworthily, eateth, and drinketh damnation to himself."}],"items":[]}]}]}],"text":null},{"number":98,"title":"What is Prayer?","part":"Twenty-seventh day","questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"What is Prayer?","answer":"Prayer is an offering up of our desires to God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","segments":[{"text":"Prayer is an offering up of our desires to God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Prayer,","segments":[{"text":"Prayer,","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Is an offering up of our desires to God.","segments":[{"text":"1. Is an offering up of our desires to God.","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":"Psal. 62.8. Trust in him at all times, ye people, pour out your hearts before him, God is a refuge for us."}],"items":[]},{"question":"","answer":"2. Is to be made, for things agreeable to Gods will.","segments":[{"text":"2. Is to be made, for things agreeable to Gods will.","proofs":["Romans 8:27"],"refs":[{"printed":"Romans 8:27","osis":["Rom.8.27"]}],"note":"Rom. 8.27. He that searcheth the heart, knoweth the mind of the spirit, because he maketh intercession for the Saints, according to the will of God."}],"items":[]},{"question":"","answer":"3. Is to be made in the name of Christ.","segments":[{"text":"3. Is to be made in the name of Christ.","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":"Joh. 16.23. Whatsoever ye shall ask the Father in my Name, he will give it you."}],"items":[]},{"question":"","answer":"4. Is to be made with confession of our sins.","segments":[{"text":"4. Is to be made with confession of our sins.","proofs":["Daniel 9:4"],"refs":[{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":"Dan. 9.4. I prayed unto the Lord my God, and made my confession."}],"items":[]},{"question":"","answer":"5. Is to be made with a thankful acknowledgment of Gods mercies.","segments":[{"text":"5. Is to be made with a thankful acknowledgment of Gods mercies.","proofs":["Philippians 4:6"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]}],"note":"Phil. 4.6. Be careful for nothing, but in every thing by prayer, and supplication, with thanksgiving, let your requests be made known to God."}],"items":[]}]}]}],"text":null},{"number":99,"title":"What Rule hath God given us, for our Direction in Prayer?","part":"Twenty-eighth day","questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given us, for our Direction in Prayer?","answer":"The whole word of God is of use to direct us in Prayer, but the special Rule of Direction, is that Form of Prayer, which Christ taught his Disciples, commonly called the Lords Prayer.","segments":[{"text":"The whole word of God is of use to direct us in Prayer, but the special Rule of Direction, is that Form of Prayer, which Christ taught his Disciples, commonly called the Lords Prayer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The whole word of God is of use to direct us in Prayer.","segments":[{"text":"1. The whole word of God is of use to direct us in Prayer.","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":"1 Joh. 5.14. This is the confidence, that we have in him, that if we ask any thing according to his will, he heareth us."}],"items":[]},{"question":"","answer":"The especial Rule of our direction in Prayer, is that form of Prayer, which Christ taught his Disciples, commonly called the Lords Prayer.","segments":[{"text":"The especial Rule of our direction in Prayer, is that form of Prayer, which Christ taught his Disciples, commonly called the Lords Prayer.","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":"Mat. 6.9. After this manner therefore pray ye: Our Father, which art in Heaven, hallowed be thy Name, &c."}],"items":[]}]}],"text":null},{"number":100,"title":"What doth the Preface of the Lords Prayer teach us?","part":"Twenty-eighth day","questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface of the Lords Prayer teach us?","answer":"The Preface of the Lords Prayer, which is Our Father, which art in Heaven; teacheth us, to draw near to God, with all holy reverence, and confidence, as children to a Father, able, and ready to help us, and that we should pray with, and for others.","segments":[{"text":"The Preface of the Lords Prayer, which is Our Father, which art in Heaven; teacheth us, to draw near to God, with all holy reverence, and confidence, as children to a Father, able, and ready to help us, and that we should pray with, and for others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Preface of the Lords Prayer is, Our Father which art in Heaven,","segments":[{"text":"1. The Preface of the Lords Prayer is, Our Father which art in Heaven,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":"Mat. 6.9."}],"items":[]},{"question":"","answer":"2. In prayer, we are to draw near to God, with all holy reverence.","segments":[{"text":"2. In prayer, we are to draw near to God, with all holy reverence.","proofs":["Isaiah 64:9"],"refs":[{"printed":"Isaiah 64:9","osis":["Isa.64.9"]}],"note":"Isa. 64.9. Be not wroth very sore, O Lord, neither remember iniquity for ever; behold, see, we beseech thee, we are all thy people."}],"items":[]},{"question":"","answer":"3. In Prayer, we are to draw near to God, with all holy confidence.","segments":[{"text":"3. In Prayer, we are to draw near to God, with all holy confidence.","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":"Rom. 8.15. Ye have not received the spirit of bondage, again to fear, but ye have received the spirit of adoption, whereby we cry, Abba Father."}],"items":[]},{"question":"","answer":"4. In Prayer, we are to draw near to God, as Children to a Father, able, and ready to help us.","segments":[{"text":"4. In Prayer, we are to draw near to God, as Children to a Father, able, and ready to help us.","proofs":["Luke 11:13"],"refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":"Luke 11, 13. If ye, being evil, know, how to give good gifts to your Children, how much more shall your heavenly Father give the Holy Spirit to them, that ask him."}],"items":[]},{"question":"","answer":"5. We are to pray with, and for others.","segments":[{"text":"5. We are to pray with, and for others.","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":"Ephes. 6.18. Praying always, with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all saints."}],"items":[]}]}],"text":null},{"number":101,"title":"What do we pray for in the first Petition?","part":"Twenty-eighth day","questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the first Petition?","answer":"In the first Petition, which is, Hallowed be thy Name; We pray, that God would enable us, and others to glorifie him in all that, whereby he maketh himself known, and that he would dispose all things to his own glory.","segments":[{"text":"In the first Petition, which is, Hallowed be thy Name; We pray, that God would enable us, and others to glorifie him in all that, whereby he maketh himself known, and that he would dispose all things to his own glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The first Petition is, Hallowed be thy name,","segments":[{"text":"1. The first Petition is, Hallowed be thy name,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":"Mat. 6 9."}],"items":[]},{"question":"","answer":"2. We are to pray that God would enable us, and others to glorifie him in all that, whereby he makes himself known.","segments":[{"text":"2. We are to pray that God would enable us, and others to glorifie him in all that, whereby he makes himself known.","proofs":["Psalm 67:1"],"refs":[{"printed":"Psalm 67:1","osis":["Ps.67.1"]}],"note":"Psal. 67.1. God be merciful unto us, and bless us, and cause his face to shine upon us. 2. That thy way may be known upon Earth, thy saving health among all Nations. 3. Let the people praise thee, O God, let all the people praise thee."}],"items":[]},{"question":"","answer":"3. We are to pray, that God would dispose all things to his own glory.","segments":[{"text":"3. We are to pray, that God would dispose all things to his own glory.","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":"Rom. 11.36. Of him, and through him, and to him are all things, to whom be glory for ever. Amen."}],"items":[]}]}],"text":null},{"number":102,"title":"What do we pray for in the second Petition?","part":"Twenty-ninth day","questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the second Petition?","answer":"In the second Petition, which is, Thy Kingdom come; we pray, that Satans Kingdom may be destroyed, that the Kingdom of Grace may be advanced, our selves, and others brought into it, and kept in it; and that the Kingdom of Glory may be hastned.","segments":[{"text":"In the second Petition, which is, Thy Kingdom come; we pray, that Satans Kingdom may be destroyed, that the Kingdom of Grace may be advanced, our selves, and others brought into it, and kept in it; and that the Kingdom of Glory may be hastned.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The second Petition is, Thy Kingdom come,","segments":[{"text":"1. The second Petition is, Thy Kingdom come,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":"Mat. 6.10."}],"items":[]},{"question":"","answer":"2. We are to pray, that Satans Kingdom may be destroyed.","segments":[{"text":"2. We are to pray, that Satans Kingdom may be destroyed.","proofs":["Psalm 68:1"],"refs":[{"printed":"Psalm 68:1","osis":["Ps.68.1"]}],"note":"Psal. 68.1. Let God arise, and let his Enemies be scattered, let them also, that hate him, flee before him."}],"items":[]},{"question":"","answer":"3. We are to pray, that the Kingdom of Grace, may be advanced.","segments":[{"text":"3. We are to pray, that the Kingdom of Grace, may be advanced.","proofs":["Psalm 51:18"],"refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]}],"note":"Psal. 51.18. Do good in thy good pleasure unto Sion, build thou the walls of Jerusalem."}],"items":[]},{"question":"","answer":"4. We are to pray, that our selves, and others, may be brought into the Kingdom of Grace, and kept in it.","segments":[{"text":"4. We are to pray, that our selves, and others, may be brought into the Kingdom of Grace, and kept in it.","proofs":["2 Thessalonians 3:4","Romans 10:1"],"refs":[{"printed":"2 Thessalonians 3:4","osis":["2Thess.3.4"]},{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"note":"2 Thes. 3.4. Brethren, pray for us, that the word of the Lord may have a free course, and be glorified, even as it is with you. Rom. 10.1. My hearts desire, and prayer to God for Israel is, that they might be saved."}],"items":[]},{"question":"","answer":"5. We are to pray, that the Kingdom of Glory may be hastened.","segments":[{"text":"5. We are to pray, that the Kingdom of Glory may be hastened.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":"Rev. 22.20. Surely, I come quickly Amen: Amen, Even so come Lord Jesus."}],"items":[]}]}],"text":null},{"number":103,"title":"What do we pray for in the third Petition?","part":"Twenty-ninth day","questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the third Petition?","answer":"In the third Petition, which is, Thy will be done on Earth, as it is in Heaven; We pray, that God, by his Grace, would make us able, and willing, to know, obey, and submit to his will, in all things, as the Angels do in Heaven.","segments":[{"text":"In the third Petition, which is, Thy will be done on Earth, as it is in Heaven; We pray, that God, by his Grace, would make us able, and willing, to know, obey, and submit to his will, in all things, as the Angels do in Heaven.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The third Petition is, Thy will be done on earth, as it is in Heaven,","segments":[{"text":"1. The third Petition is, Thy will be done on earth, as it is in Heaven,","proofs":["Matthew 6:10"],"refs":[{"printed":"Matthew 6:10","osis":["Matt.6.10"]}],"note":"Mat. 6.10."}],"items":[]},{"question":"","answer":"2. We are to pray, that God, by his grace, would make us able, and willing, to know, and obey his will, in all things.","segments":[{"text":"2. We are to pray, that God, by his grace, would make us able, and willing, to know, and obey his will, in all things.","proofs":["Psalm 119:34"],"refs":[{"printed":"Psalm 119:34","osis":["Ps.119.34"]}],"note":"Psal. 119.34. Give me understanding, and I shall keep thy Law, yea I shall observe it, with my whole heart. 35. Make me to go in the path of thy Commandments, for therein do I delight. 36. Incline my heart unto thy Testimonies."}],"items":[]},{"question":"","answer":"3. We are to pray, that God by his grace, would make us able, and willing, to submit to his will in all things.","segments":[{"text":"3. We are to pray, that God by his grace, would make us able, and willing, to submit to his will in all things.","proofs":["Acts 21:14"],"refs":[{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"note":"Act. 21.14. When he would not be perswaded, we ceased, saying, the will of the Lord be done."}],"items":[]},{"question":"","answer":"4. We are to pray, that God by his grace, would make us able, and willing, to know, obey, and submit to his will in all things, as the Angels do in Heaven.","segments":[{"text":"4. We are to pray, that God by his grace, would make us able, and willing, to know, obey, and submit to his will in all things, as the Angels do in Heaven.","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":"Psal. 103.20. Bless the Lord, ye his Angels, that do his Commandments, hearkning to the voice of his word. 22. Bless the Lord, all his works, in all places of his Dominions, Bless the Lord, O my soul."}],"items":[]}]}],"text":null},{"number":104,"title":"What do we pray for in the fourth Petition?","part":"Twenty-ninth day","questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fourth Petition?","answer":"In the fourth Petition, which is, Give us this day our daily Bread; We pray, that, of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","segments":[{"text":"In the fourth Petition, which is, Give us this day our daily Bread; We pray, that, of Gods free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The fourth Petition is, Give us this day, our daily bread,","segments":[{"text":"1. The fourth Petition is, Give us this day, our daily bread,","proofs":["Matthew 6:11"],"refs":[{"printed":"Matthew 6:11","osis":["Matt.6.11"]}],"note":"Mat. 6.11."}],"items":[]},{"question":"","answer":"2. We are to pray, that of Gods free gift, we may receive a competent portion of the good things of this life.","segments":[{"text":"2. We are to pray, that of Gods free gift, we may receive a competent portion of the good things of this life.","proofs":["Proverbs 30:8"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]}],"note":"Prov. 30.8. Remove far from me vanity and lies, give me neither poverty, nor riches, feed me with food convenient for me."}],"items":[]},{"question":"","answer":"3. We are to pray, that of Gods free gift, we may enjoy his blessing with the good things of this life.","segments":[{"text":"3. We are to pray, that of Gods free gift, we may enjoy his blessing with the good things of this life.","proofs":["Psalm 90:17"],"refs":[{"printed":"Psalm 90:17","osis":["Ps.90.17"]}],"note":"Psal. 90.17. Let the beauty of the Lord our God be upon us, and establish the work of our hands upon us, yea the work of our hands establish thou it."}],"items":[]}]}],"text":null},{"number":105,"title":"What do we pray for in the fifth Petition?","part":"Thirtieth day","questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the fifth Petition?","answer":"In the fifth Petition, which is, And forgive us our debts, as we forgive our debtors; We pray, that God, for Christs sake, would freely pardon all our sins, which we are the rather encouraged to ask, because by his grace, we are enabled, from the heart, to forgive others.","segments":[{"text":"In the fifth Petition, which is, And forgive us our debts, as we forgive our debtors; We pray, that God, for Christs sake, would freely pardon all our sins, which we are the rather encouraged to ask, because by his grace, we are enabled, from the heart, to forgive others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The fifth Petition is, And forgive us our debts, as we forgive our debters,","segments":[{"text":"1. The fifth Petition is, And forgive us our debts, as we forgive our debters,","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":"Mat. 6.12."}],"items":[]},{"question":"","answer":"2. We are to pray, that God, for Christs sake, would freely pardon all our sins.","segments":[{"text":"2. We are to pray, that God, for Christs sake, would freely pardon all our sins.","proofs":["Psalm 51:1","Daniel 9:17"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]},{"printed":"Daniel 9:17","osis":["Dan.9.17"]}],"note":"Psal. 51.1. Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy tender mercies, blot out my Transgressions. Dan. 9.17. Cause thy face to shine, for the Lords sake. 19. O Lord, hear, O Lord forgive, for thine own sake."}],"items":[]},{"question":"","answer":"3. We are the rather encouraged, to ask of God, the free pardon of all our sins, because, by his grace, we are enabled, from the heart, to forgive others.","segments":[{"text":"3. We are the rather encouraged, to ask of God, the free pardon of all our sins, because, by his grace, we are enabled, from the heart, to forgive others.","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":"Mat. 6.14. If ye forgive men their trespasses, your heavenly Father will also forgive you."}],"items":[]}]}],"text":null},{"number":106,"title":"What do we pray for in the sixth Petition?","part":"Thirtieth day","questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the sixth Petition?","answer":"In the sixth Petition which is, And lead us not into temptation, but deliver us from evil; We pray, that God would either keep us from being tempted to sin, or support and deliver us, when we are tempted.","segments":[{"text":"In the sixth Petition which is, And lead us not into temptation, but deliver us from evil; We pray, that God would either keep us from being tempted to sin, or support and deliver us, when we are tempted.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The sixth Petition is, And lead us not into temptation, but deliver us from evil,","segments":[{"text":"1. The sixth Petition is, And lead us not into temptation, but deliver us from evil,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":"Mat. 6.13."}],"items":[]},{"question":"","answer":"2. We are to pray, that God would keep us, from being tempted to sin.","segments":[{"text":"2. We are to pray, that God would keep us, from being tempted to sin.","proofs":["Matthew 26:41","Psalm 19:13"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Psalm 19:13","osis":["Ps.19.13"]}],"note":"Mat. 26.41. Watch, and pray, that ye enter not into temptation. Psal. 19.13. Keep back thy servant from presumptuous sins, let them not have dominion over me."}],"items":[]},{"question":"","answer":"3. We are to pray, that God would support, and deliver us, when we are tempted.","segments":[{"text":"3. We are to pray, that God would support, and deliver us, when we are tempted.","proofs":["Psalm 51:10"],"refs":[{"printed":"Psalm 51:10","osis":["Ps.51.10"]}],"note":"Psal. 51.10. Create in me a clean heart, O God, renew a right spirit within me. 12. Restore unto me the joy of thy Salvation, and uphold me with thy free spirit."}],"items":[]}]}],"text":null},{"number":107,"title":"What doth the Conclusion of the Lords Prayer teach us?","part":"Thirtieth day","questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Conclusion of the Lords Prayer teach us?","answer":"The Conclusion of the Lords Prayer; which is, For thine is the Kingdom, and the power, and the glory, for ever, Amen, teacheth us, to take our encouragement in prayer, from God only, and in our prayers, to praise him, ascribing Kingdom, Power, and Glory to him, and in testimony of our desire, and assurance to be heard, we say, Amen.","segments":[{"text":"The Conclusion of the Lords Prayer; which is, For thine is the Kingdom, and the power, and the glory, for ever, Amen, teacheth us, to take our encouragement in prayer, from God only, and in our prayers, to praise him, ascribing Kingdom, Power, and Glory to him, and in testimony of our desire, and assurance to be heard, we say, Amen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Conclusion of the Lords Prayer, is, For thine is the Kingdom, and the Power, and the Glory, for ever, Amen,","segments":[{"text":"1. The Conclusion of the Lords Prayer, is, For thine is the Kingdom, and the Power, and the Glory, for ever, Amen,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":"Mat. 6.13."}],"items":[]},{"question":"","answer":"2. We are to take our encouragement in Prayer, from God only.","segments":[{"text":"2. We are to take our encouragement in Prayer, from God only.","proofs":["Daniel 9:18"],"refs":[{"printed":"Daniel 9:18","osis":["Dan.9.18"]}],"note":"Dan. 9.18. We do not present our Supplications before thee, for our righteousnesses, but for thy great mercies. 19. O Lord, hearken, and do, defer not, for thine own sake, O my God."}],"items":[]},{"question":"","answer":"3. We are in our Prayers, to praise God, by ascribing Kingdom, Power, and Glory, to him.","segments":[{"text":"3. We are in our Prayers, to praise God, by ascribing Kingdom, Power, and Glory, to him.","proofs":["1 Chronicles 29:11"],"refs":[{"printed":"1 Chronicles 29:11","osis":["1Chr.29.11"]}],"note":"1 Chron 29.11. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the Majesty• for all that is in Heaven, and Earth is thine. 13. Now therefore, O God, we thank thee, and praise thy glorious Name."}],"items":[]},{"question":"","answer":"4. In testimony of our desire, and assurance, to be heard in prayer, we say, Amen.","segments":[{"text":"4. In testimony of our desire, and assurance, to be heard in prayer, we say, Amen.","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":"Rev. 22.20. Amen, Even so come, Lord Jesus."}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"whyte1883","kind":"commentary","title":"A Commentary on the Shorter Catechism","short":null,"aliases":[],"authors":["Alexander Whyte"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":null,"first_published":1883,"adopted":[]},"year":1883,"edition":"T. & T. Clark’s printing, [1883], in the Handbooks for Bible Classes and Private Students (Princeton Theological Seminary Library’s copy)","source":"https://archive.org/details/commentaryonshor10whyt","image":{"url":"/downloads/v1/images/whyte1883.jpg","width":200,"height":250,"alt":"Alexander Whyte, head and shoulders, a photograph","credit":"Photograph by John Moffat, before 1895","source":"https://commons.wikimedia.org/wiki/File:Portrait_of_Alexander_Whyte.jpg","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"Commentary on the Shorter Catechism. By Rev. Alexander Whyte, D.D., Minister of St. George’s Free Church, Edinburgh","edition":"T. & T. Clark’s printing, [1883], in the Handbooks for Bible Classes and Private Students (Princeton Theological Seminary Library’s copy)","published":1883,"place":"Edinburgh","catalog":[],"original":"https://archive.org/details/commentaryonshor10whyt","pdf":"https://assets.symbolics.dev/59f5c387cb5a04d2858aaf167c6f600202e5f871560ff80b74aaa1fdbf5b25c8/commentaryonshor10whyt.pdf","sha256":"59f5c387cb5a04d2858aaf167c6f600202e5f871560ff80b74aaa1fdbf5b25c8","pdf_source":"https://archive.org/download/commentaryonshor10whyt/commentaryonshor10whyt.pdf"},"transcription":{"from":"scan","checked":[{"against":"scan","by":"Claude, for cco3","date":"2026-10-29","scope":"all, page by page, from archive.org’s OCR of the scan as a draft"}]},"license":"public-domain","notes":"Alexander Whyte (1836–1921), then minister of Free St George’s, Edinburgh, wrote it for the Handbooks for Bible Classes and Private Students, the series he edited with Marcus Dods; its Prefatory Note (`prose/`) calls it “somewhat more the character of a *Catena* than that of an original Commentary”, his notes and the writers he quotes from carrying large Bible classes through the Catechism. The imprint is undated; it is the first edition of 1883 (it quotes a speech of 28 June 1883, and the series’ list names Lindsay’s *Mark* of 1883 as ready and Stalker’s *Life of St. Paul*, of 1884, as coming shortly). The printing sets each question and answer with the Assembly’s proof texts, their verses quoted, before Whyte’s commentary on it; those are the Shorter Catechism’s own (`wsc`), so they, and the Assembly’s note on the first answer, are left out, and an entry is Whyte’s commentary alone, in Markdown: his notes on the answer’s words (in bold, as he sets them), his “Uses” and his “Questions” for study, each a heading over a numbered list, verse set off as a block quote, and his references to Scripture as he prints them. Where he prints several questions together and comments on them at once, they are one entry: 8–9, 43–44, 45–48, 49–52, 53–56, 57–58, 63–66, 67–69, 70–72, 73–75, 76–78 and 79–81, so 82 entries cover the 107 questions. The scan is Princeton Theological Seminary’s copy, at archive.org (catalogued there, wrongly, as 1856); the University of Toronto’s (`commentaryonshor00whytuoft`) is the same issue."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":82,"url":"/api/v1/documents/whyte1883","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"prefatory-note","title":"Prefatory Note","text":"The following pages possess somewhat more the character of a *Catena* than that of an original Commentary. In his pastoral work the author has repeatedly carried large Bible classes through the Shorter Catechism, and part of his method has always been to elucidate and enliven the text by notes and illustrations taken from such writers of authority and distinction as were known to him. The results of this method of instruction have been such as to encourage the author to follow it in the compilation of the following pages.\n\nThis little book is sent forth in the earnest hope that it may be found useful in the catechizing of Christian families, as well as in directing the reading of private students."}],"clauses":[],"entries":[{"number":1,"title":null,"part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[],"text":"If an assembly of philosophers had been convened at Athens to compose a catechism of religion and morals for the youth of Greece, to a certainty it would have opened with the very question before us. For almost all the dialogues and discussions of the fathers of moral philosophy revolve around this supreme and everlasting question, What is the final cause and chief end of man? Moral philosophy can put this question, but it is a theology drawn from the Holy Scriptures that can alone supply the answer: Man’s chief end is to glorify God, and to enjoy Him for ever.\n\nIt has often been pointed out, that full as the Shorter Catechism is of ripe Christian doctrine, it is at the same time cast into a thoroughly scholastic shape. The Westminster Divines who drew this document were deeply-read and scholarly men. “It is perhaps new to some of our readers to be told, that the profound distinctions of an Aristotle and a Bacon are employed in the construction of that humble primer called The Shorter Catechism” (Macfarlane’s Preface to Paterson’s *Catechism*).[^1]\n\n**Man’s chief end**—“chief and highest end” (Larger Catechism). Our well-known word *end* most commonly carries the sense of a limit, a boundary, a termination. But it also means an aim, a purpose, an intention, a design. And it is in this latter sense the word is used in the text. The student will at once see that this question and answer carefully recognize other ends in man besides his “chief” end. For it could not with propriety be said that man had a “chief” end unless he had also inferior, secondary, and subordinate ends. The Catechism does not concern itself with them, but it is aware of their existence; it implies them in passing by them to pursue man’s chief end.\n\n**to glorify God**—Glory in its scriptural use is a divine word setting forth, struggling to set forth, a divine thing. The divine glory is the revelation of the divine perfections in the works of creation, providence, and redemption. God’s glory stands originally in His possession of all being, wisdom, power, holiness, justice, goodness, and truth; and He is glorified in the manifestation of Himself to all His receptive and responsive creatures. “The glory of God,” says Calvin, “is when we know what He is.” “Glory is the divinity manifest” (Bengel). In the fourth verse of the seventeenth of John we are supplied with an explanation of this word which will admit of being adapted and applied to the whole creation of God. In our Lord’s report and prayer contained in that great chapter, He says, “I have glorified Thee on the earth.” And then, as if in explanation, He adds, “I have finished the work which Thou gavest me to do.” Now this same explanation of the word, carried through the whole of creation, and adapted to the nature and capacity of each part, will make the meaning of this great word as clear as it is capable of being made. “Man’s chief end,” therefore, is to “finish the work God has given *him* to do,” and what that work is the Catechism will labour in both its parts to set forth. (Consult Cruden’s analysis, under *glory*.)\n\n> “His word all things produced,\\\n> Though chiefly not for glory as chief end,\\\n> But to show forth His goodness, and impart\\\n> His good communicable to every soul\\\n> Freely; of whom what could He less expect\\\n> Than glory and benediction, that is, thanks.”—Milton.\n\n**and to enjoy him**—Joy is the purest, deepest, and most satisfying delight that can possess the heart of man; and the Scriptures continually set forth God as man’s chiefest joy. As thus: “In Thy presence is fulness of joy. . . . Then will I go to God, my exceeding joy. . . . Enter thou into the joy of thy Lord . . . before the presence of His glory with exceeding joy.” See Ans. 38, “perfectly blessed in the full enjoying of God to all eternity.”\n\n**for ever.** Never to end, eternal, everlasting. These words *for ever*, occur four times altogether in the Catechism. In the answer before us they assure us that our enjoyment of God shall never come to an end. The very same words are found along with the pains of hell in Ans. 19; with the continuance of two distinct natures in Christ in Ans. 21; and with God’s kingdom, power, and glory in Ans. 107.\n\n### Uses\n\n1. Thomas Carlyle, in speaking against modern materialism in 1876, made this confession: “The older I grow, and I am now upon the brink of eternity, the more comes back to me the first sentence of the Catechism which I learned when a child, and the fuller and deeper its meaning becomes, ‘What is the chief end of man? To glorify God, and to enjoy Him for ever.’” And Dr. Binnie says: “Of the numerous excellences that have endeared the Westminster Shorter Catechism to so many churches on both sides of the Atlantic, I am disposed to reckon this among the greatest, that it opens with such a solemn announcement of the nobility of human nature. I know no other Catechism that opens so grandly.”\n2. “Indeed, this seems properly to be an affair of divine revelation. In order to be determined what was designed, in the creating of the astonishing fabric of the universe we behold, it becomes us to attend to, and rely on, what He has told us, who was the architect. He best knows His own heart, and what His own ends and designs were, in the wonderful works which He has wrought” (Jonathan Edwards). Students of sufficient talents and enterprise should master Jonathan Edwards’ tractate, *A Dissertation concerning the End for which God created the World.*\n3. Let a man examine himself as to the chief end he sets before himself in life.\n\n### Questions\n\n1. Mention some of the subordinate and secondary ends of man; and point out how, properly pursued, they all become means to his chief end.\n2. Derive and illustrate the rich and difficult word *glory*. Give Scripture passages where glory is put for God Himself, for Heaven, for the Church, for the Ark in Israel, for the tongue or power of speech in man, for riches, and for renown.\n3. Men must not seek their own glory in anything. On the other hand, God, in everything He does and commands us to do, seeks His own glory. Explain and reconcile. Consult *Paradise Regained*, Book iii.; also Edwards’ *Dissertation*.\n4. Quote utterances of our Lord to prove that He looked on it as His chief end to glorify the Father.\n5. Point out Scripture passages to illustrate Bengel’s note: *He calls Him Father because He derives His origination from Him; He calls Him God because He has Him for His end.*\n\n[^1]: For an excellent account of the Westminster Assembly, from which the Confession of Faith and the Larger and Shorter Catechisms emanated, the student is recommended to read the Introduction to Macpherson’s *Confession* in the present series."},{"number":2,"title":null,"part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"The student who would understand and appreciate the Shorter Catechism must at every turn attend to the construction and development of this orderly and elaborate work. The foundations of all religion, natural and revealed, have already been laid in the doctrine, “Man’s chief end is to glorify God, and to enjoy Him for ever.” And now the second question naturally and logically asks, “What rule God hath given to direct us how we may glorify and enjoy Him?”\n\n**The word**—*The Word of God* is the title of a Divine and Eternal Person before it is applied in a subordinate and historical sense to the communications made through Him, and recorded in the Holy Scriptures (John i. 1, 14; 1 John i. 1; Rev. xix. 13). And all the divinity and authority of the written word are ultimately derived from the original divinity and authority of that Divine Person who is the Eternal and Living Word. “Therefore, as all revelations from heaven are duly designated by the title of the Word of God, so the highest place must be assigned to that substantial Word, the source of all inspiration, which, as being liable to no variation, remains for ever one and the same with God, and is God” (Calvin).\n\n*The word of God* in the text, however, does not bear this high sense. “The Holy Scriptures of the Old and New Testaments are the word of God, the only rule of faith and obedience” (Larger Catechism).\n\n**the scriptures**—Anything written, writings, documents; but now universally used by way of distinction to describe the canonical books of the Old and New Testaments.\n\n**the Old and New Testaments**—The word testament was originally a term of law. And in legal language it still designates that testifying instrument by means of which a man declares his will as to the disposal of his possessions after his death. The word is used repeatedly in this sense in the Epistle to the Hebrews. To explain fully how it came about that this word testament stands as the translation of *covenant*, first in the Latin versions of the Scriptures, and then through the Latin in our own version, would lead us into matter unsuitable for this Commentary. Suffice it to say that the original Greek term is seen passing into our *testament* through the Scotch law word *disposition*, and that the words *Old and New Testaments* are now appropriated to designate the two collections of canonical books belonging to the two great economies or covenants under which God has successively placed His people. “The Greek word for covenant was never naturalized in the Latin of the Western and African Churches, and the writers of those Churches were for a time undecided as to what equivalent they should use for it, and wavered between *fœdus*, a ‘covenant;’ *instrumentum*, a ‘deed;’ and *testamentum*, a ‘will.’ The earlier Latin writers, such as Tertullian, use both the latter words, but state that the last was the more generally accepted term. As such, it passed first into the early Latin versions of the Scriptures, and then into Jerome’s Vulgate, and so became familiar through the whole of Latin Christendom” (Plumptre). “Tertullian, A.D. 160–240, is the first writer, I believe, who uses the word ‘Testamentum’ in its ordinary acceptation, though it seems to have been current before his time” (Westcott). (See *Confession*, chap. vii. 4–6. It will repay the student to consult the article “New Testament” in Fairbairn’s *Bible Dictionary*.)\n\n**the only rule**—A rule in its proper and original signification is an instrument by means of which we draw the straightest and shortest line from one point to another (Greek, *canon*, a reed or rule, whence come a series of English words, all implying the idea of *straitness*, “cane,” “canal,” “channel,” “cannon,” etc. See a very instructive note on the history of the word *canon* in Westcott’s *Canon of the New Testament*, Appendix). And accordingly, when the term is used in a moral and religious sense, it imports nothing else than a direction, or instruction, or command, by attending to which a man best attains the end desired. In the polemical phrase, *only* rule, there is a trace left of those burning controversies in which the Reformers and Puritans were engaged with Popish and Prelatic divines. This position was taken up against the Romish and Anglican practice of adding apocryphal writings and oral traditions to the rule of faith as it is contained in the canonical Scriptures. Hooker’s *Ecclesiastical Polity*, the greatest work of English theology, and one of the chief ornaments of English literature, rose out of this hot contention. It is a standard work on Anglican doctrine, and as such it is a *via media* between Romanism on the one hand and Puritanism on the other. The Westminster Confession of Faith, and the Larger and Shorter Catechisms on the other hand, are thoroughgoing Protestant symbols on this as on other disputed questions. And the present doctrine of the Catechism is drawn directly against the Romanist position, which maintains that revelation is partly written and partly unwritten; and that the rule of faith includes both Scripture and tradition.—“Tradition is always represented by Romanists as not only the interpreter, but the complement of the Scriptures. The Bible, therefore, according to the Church of Rome, is incomplete. It does not contain all the Church is bound to believe; nor are the doctrines which it does contain therein fully or clearly made known” (Hodge). But one who once occupied the *via media* on this question, while yet he occupied it wrote thus: “Scripture has a gift which tradition has not; it is fixed, tangible, accessible, readily applicable, and besides all this, perfectly true in all its parts and relations; in a word, it is a sacred *text*. . . . Tradition gives us little or nothing that can be handled and argued from. We can argue only from a text, we can argue freely only from an inspired text. Thus Scripture is in itself specially fitted for that office which we assign to it in our Article: to be a repository of manifold and various doctrines, a means of proof, a standard of appeal, an umpire and test between truth and falsehood in all emergencies.”\n\n**to direct us how we may glorify and enjoy him.**\n\n> “Lead me to holiness, the road\\\n> That I must take to dwell with God:\\\n> Lead to Thy Word, that rules must give,\\\n> And sure directions how to live.”\n\n### Uses\n\n1. “Alas! many have the Bible, and use it but little; and many use it amiss, because they know not its right name. It is well and warrantably called, from its contents, on its title-page, the Old and New Testaments of our Lord and Saviour Jesus Christ. But how few, in reading this title, mind the use and virtue of the blood of Christ Jesus, which turned the covenant of God’s grace into the testament of Christ, and thereby sealed and confirmed all the good words and good things in that covenant!” (Robert Traill).\n2. “Concerning the actual state of man in this world; considering, I say, what he is, any standard of duty which does not convict him of real and multiplied sins, and of his utter inability to please God of his own strength, is untrue; and any rule of life which leaves him contented with himself, without fear, without anxiety, without humiliation, is deceptive; it is the blind leading the blind; yet such, in one shape or other, is the religion of the whole earth beyond the pale of the Christian Church” (Newman).\n3. Read Faithful’s apology before Judge Hategood at Vanity Fair.\n\n### Questions\n\n1. Give the passages where the Son of God bears the name Word of God. Draw out their meaning.\n2. Explain the expressions—*Moses*, Luke xxiv. 27; *revelation*, 2 Cor. xii. 1, Rev. i. 1; *scripture*, Gal. iii. 8, 2 Tim. iii. 16; *volume*, Ps. xl. 7; *testament*, Matt. xxvi. 28, Heb. ix. 16.\n3. Explain Hooker’s words: *It is a matter merely accidental to the Word of God to be written.*\n4. Analyze the fourth answer in the Larger Catechism. Cp. Confession, i. 5, and explain the phrase *the consent of all the parts*.\n5. Distinguish between *the biblical record* and *the biblical inculcation*."},{"number":3,"title":null,"part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[],"text":"The two first Questions in the Catechism are introductory to the body of the work, as has already been pointed out. And the whole superstructure is exhibited in outline in the present Answer: “what man is to believe concerning God, and what duty God requires of man.” The Questions from 4 to 38 inclusive, then deal, broadly speaking, with matters of faith (theology), and the Questions from 39 to the end of the work treat principally of duty (morals). These two great divisions contain their own respective subdivisions, which will be indicated as we meet with them.\n\n**principally**—There is a great variety of matters treated of in the scriptures of the Old and New Testaments; but, as this qualifying word points out, their *principal* intention is to teach “what man is to believe concerning God, and what duty God requires of man.” Man’s chief end is to glorify God, and to enjoy Him for ever, and the Scriptures *principally* teach him how he is to do so. There are incidental, occasional, and subordinate ends that both man and Scripture serve, but their chief and principal end is set forth clearly and correctly in the Catechism. “Although the Scripture of God, therefore, be stored with infinite variety of matter in all kinds, although it abound with all sorts of laws, yet the principal intent of Scripture is to deliver the laws of duties supernatural. . . . The several books of Scripture having each had some several occasion and particular purpose which caused them to be written, the contents thereof are according to the exigence of that special end whereunto they are intended. Hereupon it groweth that every book of Holy Scripture doth take out of all kinds of truth—natural (Eph. v. 29), historical (2 Tim. iii. 8), foreign (Tit. i. 12), supernatural (2 Pet. ii. 4)—so much as the matter handled requireth” (Hooker). “It is here intimated that the sacred writings teach some things beside what we are to believe concerning God, and what we are to consider as our duty to Him. The Bible contains a good deal of biography and history, and many genealogies; and all that it contains is unmixed verity, and none of it is without its use. But the word we consider intimates, and the fact is unquestionably so, that some parts of the Scripture are much more important than others. The most *important*, that is, the *principal* parts, are those which teach us faith and practice” (Dr. Ashbel Green’s *Lectures*). “Although all Scripture is the word of God, and consequently all equally true, and no part of it undeserving our notice, yet all things in it are not equally important, nor equally connected with eternal salvation. Those things which man is bound to believe and do, as necessary to salvation, are the things which the Scriptures *principally* teach” (Paterson).\n\n**to believe concerning God**—Belief is the assent of the mind to what is told us on competent and credible authority. We are said to believe when we are convinced of a fact without our having had immediate and personal knowledge of it. Belief and faith are precisely the same state of mind; the thing is the same, though the names are different. Divines distinguish human faith and divine faith, meaning thereby faith resting on the testimony of man, and faith reposing on the word of God. The latter is the faith or belief of the text. For the broadest and most general description and illustration of divine faith, see Heb. xi.; Pearson, Art. I.; and *Grammar of Assent*, chap. v.: and for a theological definition of that particular exercise of faith which justifies the sinner in the sight of God, see Questions 33 and 86.\n\n> “Canst thou by *reason* more of Godhead know\\\n> Than Plutarch, Seneca, and Cicero?”\n\n**duty**—That which we *ought* to do; that which we are under an obligation to do. We are so constituted in our creation, that when we see anything to be *right*, we cannot but feel it is our duty to do it. “An orthodox faith and an obedient life is the whole duty of man.”\n\n### Uses\n\n1. “The general design of Scripture, considered as historical, may be said to be, to give an account of the world, in this single view as God’s world; by which it appears essentially distinguished from all other books, so far as I have found, except such as are copied from it” (Butler).\n2. “Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John v. 39).\n3. 2 Tim. iii. 14–17.\n\n### Questions\n\n1. The three first Answers in the Catechism are introductory. Characterize their contents, and distribute the body of the work according to the division supplied in Answer 3.\n2. “Among them all, none excel this little Catechism of the Assembly for orthodoxy, fulness, and method” (Flavel). Exhibit its excellent method.\n3. Study Cruden’s analysis of *Belief*.\n4. Explain Hooker’s words: *natural, historical, foreign, supernatural*, quoted above, and connect them with his texts.\n5. Explain this saying, also of the same writer: *The Scripture is fraught with laws of nature.*\n6. Expand and illustrate Wordsworth’s line:\n\n   > *The primal duties shine aloft like stars.*"},{"number":4,"title":null,"part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The compilers of the Catechism have taken our Lord’s words to the woman of Samaria as the basis of their answer to the loftiest of all questions, and they have filled up the definition with an enumeration of the divine attributes carefully collected out of Holy Scripture, altogether constructing a statement on this great subject of which Dr. Hodge says that it is “probably the best definition ever penned by man.” The tradition that connected this Answer with a prayer of George Gillespie’s in the Westminster Assembly, is now discredited by our best authorities.\n\n**God**—“The old Saxon word *God* is identical with *good*. God is the good One, personified goodness. There is in that derivation not a mere play upon words,—there is a deep truth” (Frederick Robertson). But Webster says: “As this word and *good* are written exactly alike in Anglo-Saxon, it has been inferred that God was named from His *goodness*. But this is probably an idea too remote from the rude conceptions of men in early ages. With the exception of the word *Jehovah* [see Q. 44], the name of the Supreme Being appears usually to have reference to His supremacy or power, and to be equivalent to lord or ruler. In the present case there is some evidence that this is the sense of this word; for in Persian *Godd* signifies lord, master, prince, or ruler.” And Skeat, our latest and best authority on etymological questions, says: “*God*, the Supreme Being. . . . The name is of unknown origin; quite distinct and separate from *good*, with which it has often been conjecturally connected.” (Cf. also Max Müller’s *Lectures*, *s.v.*)\n\n**God is a Spirit**, or better, both in grammar and theology, “God is Spirit.” “God is pure *Spirit*, perhaps better not ‘*a* Spirit,’ since it is His essence, not His personality, which is here spoken of” (Alford). Compare the two other definitions found in 1 John—“God is light,” and “God is love”—with which this present definition must, in Westcott’s words, be “compared and combined.”\n\nThis word *Spirit*,—“the profoundest word in human language” (Stier),—as employed in Scripture and theology, like so much of their vocabulary, bears a figurative or metaphorical sense. The growth of the word is something like this. It first means air, the air that is the atmosphere of the earth, and the breath of all its living creatures. From this it is a short and easy step to become expressive of the life of man, and the life of his soul, as in the cry: “Into Thine hand I commit my spirit.” And from that highest earthly use the word has been taken up and consecrated to describe for us the manner of God’s own life. “God is Spirit.” And this single expression at once does this great service for us, that it removes God’s nature far from all association with material and corporal organization. For, as our Lord said: “A spirit hath not flesh and bones, as ye see me have.” God, then, is Spirit, such and such as the Scripture and the Catechism teach us concerning Him. “Resolved upon the question, Hath God any body, or is He to be seen with bodily eyes?—*A.* God is a Spirit, invisible, without body or bodily parts, not like a man or any other creature. Ordered.—*Q.* Since you say God cannot be seen, how do you know that there is a God?—*A.* I am sure there is a God, because the things that are in the world could neither have their being nor their preservation, nor be ordered as they are, without God” (*Minutes of Session of Westminster Assembly*, 714, Sept. 22, 1646, Tuesday morning).\n\n**infinite**—Without limit or boundary. We cannot cross a line and say, “Now here God is not; here is a limit which He has not passed, and cannot pass.” “Trismegistus sayd God was a circle, whose center is everywhere, but His circumference is noe where.” This word is used here, as always in Scripture, in a theological and religious, rather than a philosophical and speculative way. This attribute of God is set forth in Scripture and in the Catechism less for the satisfaction of the intellect than for the exercise of the affections, imaginations, and consciences of men. And thus the Scriptures bring the awful doctrine of the divine infinitude to bear on us in the most affecting and practical way. “Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.” And this attribute, rightly and religiously reflected on, will always awaken adoration and godly fear after this manner: “O Lord, Thou hast searched me and known me. . . . Thou hast beset me behind and before, and laid Thine hand upon me. Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence? If I ascend into heaven, Thou art there; if I make my bed in hell, behold, Thou art there. Such knowledge is too wonderful for me: it is high, I cannot attain unto it.” In this way those for whom the Catechism is designed may be profitably and impressively taught what the greatest minds cannot comprehend. “Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”\n\n**eternal**—As we associate infinitude with unbounded space, so we are compelled to think of eternity as unbeginning and unending time. “But as the substance of God alone is infinite, and hath *no kind* of limitation, so likewise His continuance is from everlasting to everlasting, and knoweth neither beginning nor end. . . . Out of this we gather that only God hath true immortality or eternity, that is to say, continuance wherein there groweth no difference by addition of hereafter unto now; whereas the noblest and perfectest of all beings besides have continually through continuance the time of former continuance lengthened. So that they could not heretofore be said to have continued so long as now, neither now so long as hereafter” (Hooker). The divine name The Eternal, is connected with the great name Jehovah, I Am, He who Is, He who alone truly and eternally Is, the Self-existing, the Everlasting. “The Hebrews attached a higher and more solemn meaning to eternal existence than to creative energy. In Rev. i. 8, God is called the Alpha and the Omega, the beginning and the end, He who was and is and is to come, three epithets signifying eternity, which are followed by one only,—the Almighty, indicating power.” (See Appendix to Ewald, *History of Israel*, ii.) The Arabic version of Ex. iii. 14 has “The Eternal who never passeth away,” where the English has “I AM THAT I AM.” “In my solitary and retired imagination I remember that I am not alone, and therefore forget not to contemplate Him and His attributes, who is ever with me, especially those two mighty ones, His wisdom and eternity. With the one I recreate, and with the other I confound my understanding. In eternity there is no distinction of tenses; for to His eternity, which is indivisible and all together, the last trump is already sounded, the reprobate is in the flame, and the blessed in Abraham’s bosom” (*Religio Medici*). On the profound theological and religious significance of the prophet’s words “inhabiteth eternity,” see Goodwin, *Of the Creatures*, Book i. chap. iii.\n\n**unchangeable**—This also is spoken of only as it bears on our faith and trust. He is “the Father of lights, with whom is no variableness, neither shadow of turning.” And when it is said that He changes, and repents, and takes back for good or evil that which He has spoken, all that again is but a fuller application of the principle of condescension on which all divine revelations are made; God speaking to man in ways that man can understand.\n\n**in his being**—The foregoing words—*infinite*, *eternal*, and *unchangeable*—characterize and describe the being, wisdom, power, holiness, justice, goodness, and truth of God. He is infinite, eternal, and unchangeable in each and all of these attributes. *Being* expresses reality of existence as contrasted with non-existence. Thus Jehovah, I AM, signifies Being; originality, eternity, unchangeableness, and fruitfulness of being. The I AM thus becomes known as the Eternal (see Ewald, ii. 440). “The true name of Being is proper to God only; the creatures are in themselves but shadows and appearances of beings. God alone *is*” (Goodwin).\n\n**wisdom**—“Knowing all things, most wise” (Larger Catechism). When spoken of as an attribute of man, wisdom, while comprehending certain intellectual qualities, gives much more prominence to the moral. Taking its rise necessarily in the mind, wisdom attains its fulness only in the depth and purity of the heart. (See Sir Henry Taylor, *Of Wisdom*.) There cannot, indeed, be wisdom where there is no knowledge; but there may be great stores of learning and knowledge where there is a total absence of wisdom. Knowledge often puffeth up; wisdom always buildeth up. And it is wisdom in its purest and noblest human sense that is here applied to God. In the Old Testament, especially in the later and what are called the sapiential books, the Divine Wisdom attains a prominence, and vividness, and distinction among the other attributes of God that prepare the way for the advent of that Divine Person who is afterwards announced as the Wisdom and the Word of God. But here again the gracious, the religious, and the practical aspects of the truth govern and subordinate the philosophical and speculative ideas. See Cowper’s paraphrase of Prov. viii. 22–36:\n\n> “Ere God had built the mountains.”\n\n**power**—Infinite in power. Hence God is often in Scripture spoken of as the Almighty, or the Omnipotent. “The word Almighty conveys three ideas—that God is omnipotent, His dominion universal, and His essence infinite.” “God’s power is limited only by the workings of His will. He doth not work all things that He might work. ‘Unto Thee,’ saith Christ, ‘all things are possible.’ God doth not show Himself omnipotent by doing all He can do, but everything that He doth do He showeth an almighty power in it” (Goodwin).\n\n**holiness**—“This word is nothing but Middle English *hool* (now spelt *whole*). The original sense is perfect or excellent” (Skeat). Holiness, therefore, etymologically, as well as theologically and religiously, is inward health or spiritual wholesomeness. “It is instructive to note how the Psalmist dwells upon the *holy* name of God, as if His holiness were dearest to him, or perhaps because the holiness or wholeness of God was to his mind the grandest motive for rendering to Him the homage of his nature in its wholeness. Babes may praise the divine goodness, but fathers in grace magnify His holiness” (Spurgeon). “Holiness is intellectual beauty. Divine holiness is the most perfect and the measure of all other. . . . The divine holiness is the most perfect pulchritude, ‘the ineffable and immortal pulchritude, that cannot be declared by words or seen with eyes,’—they are a heathen’s expression concerning it. This may therefore be styled a transcendental attribute, that, as it were, runs through the rest, and casts a glory upon every one. It is an attribute of attributes. Those are fit predications, *holy* power, *holy* truth, *holy* love. And so it is the very lustre and glory of His other perfections, He is ‘glorious in holiness’” (Howe).\n\n**justice**—Integrity and uprightness as of a true judge with whom is no respect of persons. The Scriptures reveal the divine law as the foundation of all God’s dealings with men. Whatever else in God is manifested to man, His justice is never set aside or forgotten. Even in justifying the ungodly, the justice of God is magnified. “Nothing is more precisely according to the truth of things than divine justice; it weighs things in an even balance; it views and estimates things no otherwise than they are truly in their own natures” (Jonathan Edwards). And the greatest teacher of morals outside the Hebrew dispensation, taught that “in justice every virtue is summarily comprehended.”\n\n> “Not even-star nor morning-star so fair.”\n\nSee Hooker, *Serm.* iii.; Howe’s *Living Temple*, ii. 7; Owen’s *Dissertation on Divine Justice*; Jonathan Edwards’ *Diary*.\n\n**goodness**—“Goodness is the *genus* that comprehends mercy, grace, long-suffering, kindness, truth, etc. in it; these are branches from that as the root” (Goodwin on Ex. xxxiii. 19). “From the beginning of the world till now, all effluxes which have come from God have been nothing but emanations of His goodness, clothed in variety of circumstances. He made man with no other design than that man should be happy, and by receiving derivations from His fountain of mercy, might reflect glory to Him. . . . And grace is the treasure of the divine goodness, the great and admirable efflux of the eternal beneficence, ‘the riches of His goodness,’ which whosoever despises, despises himself and the great interests of his own felicity; he shall die in his impenitence, and perish in his folly” (Jeremy Taylor).\n\n> “But Thou hast promised from us two a race\\\n> To fill the earth, who shall with us extol\\\n> Thy goodness infinite, both when we wake\\\n> And when we seek, as now, thy gift of sleep.”—Milton.\n\n“‘For He is good.’ Is not this the Old Testament version of ‘God is love’?” (A. A. Bonar).\n\n**and truth.** It is clear that truth as an attribute of God must mean something far nobler than fact or information, a common use of the word in the ordinary speech of mankind. Neither is truth to be taken here merely as opposed to error, falsehood, and deceit. When our Lord, addressing His Father, said, “Thy word is truth,” He had something far greater in His mind than merely that God’s word is true and trustworthy. Truth in the text and in our Lord’s Prayer embraces the whole revelation of God that has been at any time, or in any manner, made to man; all that it is God’s glory to reveal, and man’s blessedness to believe and enjoy. Truth, the highest and surest truth, is that God is true, and that Jesus Christ is His Truth. “I am the Way, the Truth, and the Life.” “*Truth* is *grace* clad with a promise and put forth in exercise” (Bengel).\n\n“Now there are other spirits besides God: and these are angels and the souls of men. But the difference betwixt God and them lies here, that God is an *infinite*, *eternal*, and *unchangeable* Spirit, and they are not so. The attributes of God, as perfections of His divine nature, are of two sorts, *incommunicable* and *communicable*. His incommunicable attributes, whereof there is no vestige in the creation, are His *infinity*, *eternity*, and *unchangeableness*. His communicable attributes again, whereof there are some scantlings in the creatures, are His *being*, *wisdom*, *power*, *holiness*, *justice*, *goodness*, and *truth*. The difference between these perfections as they are in God and as they are in His creatures, lies here, that they are all *infinite*, *eternal*, and *unchangeable* in God, but in His creatures not so” (Boston).\n\n### Use\n\nWith this Question we are entering on the *doctrinal* division of the Catechism. Now it was the teaching of our Lord in His conversation with the woman of Samaria, that all acceptable and profitable worship must rest on the fundamental doctrine so fully set forth in this Answer. Our Lord puts the profoundest of all doctrines just where the Catechism, following His example, puts it, as one of the first principles of faith and worship. And there is not one word in the statement before us that will not sensibly assist an intelligent and devout mind in the worship of God. Rightly used, the Creeds and Catechisms of the Church are really devotional guides. The doctrines of Revelation are coals of heavenly fire on the altar of the religious heart. “The formula, which embodies a dogma for the theologian, readily suggests an object for the worshipper. . . . Theology may stand as a substantive science without the life of religion; but religion cannot maintain its ground without theology” (Newman).\n\n### Questions\n\n1. Explain the metaphor with which this Answer opens, and trace its growth in Cruden. Webster supplies examples of fifteen senses the word bears in English.\n2. It is a commentator’s note on Jer. xxiii. 24, *The immense God*: derive and explain.\n3. *God is a most pure Spirit, without body, parts, or passions* (Confession, ii. 1). Reconcile this with those passages of Scripture that speak of God’s hands and feet; His eyes, ears, countenance, and heart; His love, jealousy, sorrow, pity, and repentance. Give the proper theological name for this scriptural manner of speech; and connect the whole subject with the Incarnation.\n4. Give the leading Scripture passages that illustrate the etymological identity of health and holiness; also the passages that illustrate the identity of disease and sin."},{"number":5,"title":null,"part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[],"text":"Having given us our Lord’s definition or description of what God is, and having supplemented that definition by gathering round it a cluster of His scriptural attributes, the Catechism proceeds to ask, God being such, “Are there more Gods than one?” And the answer is made, “There is but One only, the living and true God.” “Thus,” says an eminent teacher of Christian truth, “we must ever commence in all our teaching concerning the Holy Trinity: we must not begin by saying that there are Three, and then go on to say afterwards that there is One, lest we give false notions of the nature of that One; but we must begin by laying down the great truth that there is One God, in a simple and strict sense, and then go on to speak of Three, which is the way in which the mystery was progressively revealed in Scripture. In the Old Testament we read of the Unity; in the New, we are enlightened in the knowledge of the Trinity.” The Old Testament taught that “God is a Spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth.” The unity and spirituality of God formed *the* article of a standing or falling Church in that early dispensation of grace and truth.\n\n**One only**—“The words ‘one’ and ‘only,’ ascribed to God in Scripture, are not used in contrast to the Son or the Holy Spirit, but rather with reference to those who are not God, and are falsely called so” (Basil). “One,” in this connection, is not used in the sense of numeration; it points to an absolute aloneness rather than to plurality and accumulation. This has been called a *transcendental unity*, or the oneness of what is indivisible. Thus it has been said: “To apply arithmetical notions to God is as unphilosophical as profane. . . . He is not *One* in the way in which created things are severally units; for one, as applied to ourselves, is used in contrast to two or three and a whole series of numbers. But God has not even such relation to His creatures as to allow, philosophically speaking, of our contrasting Him with them” (Newman’s *Grammar of Assent*). “Our divines, therefore, reckon not God, in point of arithmetic, together with us. They cast not God and us into the same numbering. They suffer not creatures to bear or sustain the repute or account of numbers after Him, or when He is spoken of. They say of Him that He is *unicus* [unique], the only One, who stands apart by Himself, out of all arithmetic, as His transcendent being comes not under our logic” (Goodwin).\n\n**the living and true God.** *Living* in the supreme sense of having life in Himself, and thus being the Fountain of life to all His creatures. “For in Him we live, and move, and have our being.” “No name is so free from the taint of anthropomorphism, or of anything incongruous and degrading, as the *living* God” (Goldwin Smith, *Bystander*, ii. 141). And *true* as distinguished from all false gods. This doctrine of God was the ground of all the prophetical preaching and controversy in the Old Testament. “Hear, O Israel, the Lord our God is one Lord” (see Q. 44). And Paul, treating of things offered to idols, made a restatement of this fundamental position of the Hebrew and Christian faith: “We know that an idol is nothing in the world, and that there is none other God but one. To us there is but one God, the Father, of whom are all things, and we in Him.”\n\n### Questions\n\n1. Explain the phrase, *A true Jew was a Crypto-Christian.*\n2. What is meant by the saying of a Father, *Not number but glory is expressed in the utterance, The Lord God is one Lord?*"},{"number":6,"title":null,"part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[],"text":"Familiar to us as the doctrine of the Trinity is, yet it must never be forgotten what it cost the early Church to bring this fundamental truth out of the Scriptures and get it inserted in the Creed. There was an immense expenditure of learned theological labour before this doctrine was finally formulated and universally accepted in the Church of Christ. In his chapter on the Trinity, Dr. Hodge maintains that this doctrine is peculiar to the religion of the Bible, and that, like all Bible truths, it is not an abstract, speculative, and notional truth, but is most fundamental and vital to the whole Christian faith. And he endorses Meyer’s words, to the effect that “the Trinity is the point in which all Christian ideas and interests unite; at once the beginning and the end of all insight into Christianity.”\n\n**There are three persons**—“Lat. *per-sona*, a mask used by an actor, a personage, character, part played by an actor, a person. The large-mouthed masks worn by the actors were so called from the resonance of the voice sounding through them” (Skeat). It is a long step from the original sense of the word person to that usage we are most familiar with when it is applied to an individual of the human race. But it is a still longer step from our ordinary usage of the word up to the scriptural and theological acceptation when applied to the Three in the Divine Nature. It is utterly inadequate to set forth the manner of Their subsistence, but the Latin theologians could find no better, no less inadequate word in their tongue, and the modern languages of Christendom have not as yet developed any more adequate term. We must be content to call Father, Son, and Holy Ghost Persons; but while we do so, we must always remember that They are utterly unlike any personalities we have ever known. “In modern philosophical usage, the term *person* means a separate and distinct rational individual. But the Tri-personality of God is not a numerical or essential trinity of three beings, like Abraham, Isaac, or Jacob, for this would be Tritheism; nor is it only, on the other hand, merely a threefold aspect and mode of manifestation in the Sabellian or Swedenborgian sense; but it is a real, objective, and eternal, though ineffable distinction in one divine being” (Schaff, *Creeds*, ii. 70). “The scriptural facts are—(*a*) The Father says I; the Son says I; the Spirit says I. (*b*) The Father says Thou to the Son, and the Son says Thou to the Father; and in like manner the Father and the Son use the pronouns He and Him in reference to the Spirit. (*c*) The Father loves the Son; the Son loves the Father; the Spirit testifies of the Son. . . . The summation of these and kindred facts is expressed in the proposition: The one Divine Being subsists in Three Persons—Father, Son, and Spirit” (Hodge). See the Athanasian Creed and Calvin’s *Institutes*, I. xiii. 3–6.\n\n**the Godhead**—“Divinity, divine nature. . . . The suffix is wholly different from Eng. *-head*, being the same suffix as that which is commonly written *-hood*. The etymology is from A.S. *hád*, office, state, dignity” (Skeat). By the *Godhead* is meant the Divine Nature. And a *Person in the Godhead* is the whole Godhead distinguished by “personal properties.” The Godhead neither is nor can be divided into parts; each of the Three Persons hath in Himself the one whole indivisible Godhead. But, as has been said, they are distinguished by their personal properties—that is to say, it is the personal property of the Father to beget the Son (Heb. i. 5); and of the Son to be begotten of the Father (John i. 14); and of the Holy Ghost to proceed from the Father and the Son (John xv. 26; Gal. iv. 6). “So the personal properties make no inequality among them; forasmuch as these properties are not temporary or accidental, but eternal and necessary, and could not but be; and every one of the three persons is the eternal, the supreme, and the most high God” (Boston). And, accordingly, just as manhood signifies that human nature, possessing which we are men, so, in some such way, the Godhead is that divine nature which the three divine persons equally possess, and are therefore equally and eternally God. In manhood there are a multitude of persons that no man can number, but in the Godhead there are three persons only—Father, Son, and Holy Ghost.\n\n**the Father**—The name of father is a relative name, father and son. Paternity is a relation of origin and production, but it is not every kind of production that properly constitutes paternity: paternity is production by generation. Now the Scriptures call the relation that eternally obtains between the First Person and the Second, Fatherhood and Sonship; and they teach that it is originated by a “begetting;” but here also all earthly figures and phrases utterly fail us when we treat of the Divine Fatherhood and the Divine Filiation. The Son is of the Father; the Father is the Fountain of His Divine Nature; but as to how the Son is generated;—before questions like this reason and revelation are alike dumb. Still, there is nothing clearer in Holy Scripture than this, that there is a Person in the Divine Nature who is constantly spoken of as the Father, and Another who is as constantly spoken of as the Son. The First Person calls the Second Person His Son; He treats Him always as His Son; He sends Him forth and sustains Him; and He receives Him back again, and rewards Him as His Son. While, on the other hand, the Second Person calls on His Father, serves Him, obeys Him, puts His trust in Him, and at last returns home to Him. And this is not a mere economical, conditioned, and figurative relation; for above and apart from their historical and redemptive relations to us at all, the First Person and the Second are represented in Scripture as eternally existing under the internal relations of Father and Son.\n\n**the Son**—The Son is set forth as eternally and continually “begotten;” or, as an incomprehensible and yet most vivid Scripture says, He is “in the bosom of the Father.” And this eternal generation of the Son is the ultimate ground of His Godhead—that is to say, He is God because He is the Son of God; and He is the Son because He has His Godhead by a divine and eternal generation. And thus He is able to say, “I and the Father are one,” and also at the same time to say, “The Father is greater than I.” *One*, because begotten of the Father, and therefore the same in substance, equal in power and glory. While the Father is the *greater*, as being before and above the Son in order of existence, and as being eternally and continually the source of the Godhead and Sonship life. Calvin commends Augustine for the following explanation:—“Christ, as to Himself is called God, but as to the Father He is called Son. The Father, as to Himself is called God, but as to the Son He is called Father. He who, as to the Son is called Father, is not Son; and He who, as to the Father is called Son, is the same God.”\n\n**the Holy Ghost**—“The Third Person of the Trinity is called the Spirit by way of eminence, probably for two reasons: first, because He is the power or efficiency of God; and secondly, to express His relations to the other persons of the Trinity. The Son is called the Word as the revealer or image of God, and the Third Person is called Spirit as the breath or power of God. He is also called predominantly the *Holy* Spirit, to indicate both His nature and operations. He is absolutely holy in His own nature, and the cause of holiness in all creatures. For the same reason He is called the Spirit of Truth, the Spirit of Wisdom, of Peace, of Love, of Glory” (Hodge). “The Holy Ghost receiveth the same essence from the Father that the Son receiveth, and thereby becometh the same God with the Father and the Word; but though the essence be the same that is communicated, yet there is a difference in the communication: the Word being God by generation, the Holy Ghost by procession; and though everything that is begotten proceedeth, yet everything which proceedeth is not begotten. Wherefore in the language of the Sacred Scriptures and the Church, the Holy Ghost is never said to be begotten, but to proceed from the Father; nor is He ever called the Son, but the gift of God” (Pearson).\n\n“The Spirit of God bears the name of *Holy* in the New Testament where His more special title is ‘the Holy Ghost,’ as our old English hath rendered it to us. But is not the Father holy, and the Son holy, and Both equally holy with the Holy Ghost? Yes, essentially and personally holy in themselves: ‘Holy, Holy, Holy,’ they are all proclaimed (Isa. vi.). How is it then that He, the Third Person, should have the peculiar title of Holy? It is neither in a peculiar, neither in a personal or essential respect, but relatively unto that which is His proper and peculiar work, because He sanctifies us and makes us holy, and so merits the name of Holy Ghost as Christ doth of Saviour, and the Father doth of Father” (Goodwin).\n\n**these three are one God**—“This is the Catholic faith, that we worship one God in Trinity and Trinity in Unity. Neither confounding the Persons nor dividing the substance” (Athanasian Creed).\n\n“It seems to me nothing can be more admirable than the words of Gregory Nazianzen: ‘I cannot think of the Unity without being irradiated by the Trinity: I cannot distinguish between the Trinity without being carried up to the Unity’” (Calvin). “The Father is the one simple, entire Divine Being, and so is the Son; they do in no sense share divinity between them: each is whole God. This is not ditheism or tritheism, for they are the same God; nor is it Sabellianism, for they are eternally distinct and substantive Persons; but it is a depth and height beyond our intellect, how that which is Two in so full a sense, can also in so full a sense be One, or how the Divine Nature does not come under number” (Newman’s *Notes on Athanasius*).\n\nWhere all is mystery, we may not properly speak of any part being more mysterious; but perhaps of all the mysterious aspects of the blessed Trinity as they are presented to us in Scripture, the most mysterious is that which has been called the *Mutual Indwelling* of the three Divine Persons. Theology, both Greek and Latin, has had to coin terms to set forth this mystery. This intimate union was named by the Greeks the *Perichoresis*, and by the Latins *Inhabitatio*. These scientific terms were struck out to express the scriptural facts that the Son is always *in* the Father, and the Father *in* the Son: that the blessed Three *dwell in* each other. As in all this exposition we here fall back on Athanasius and his annotator Dr. Newman. “A *Perichoresis* of Persons is implied in the unity of substance. This is the connection of the two texts so often quoted: ‘The Son is in the Father, and the Father is in the Son,’ because ‘the Son and the Father are one.’ And the cause of this unity and *Perichoresis* is the Divine Begetting.” “The *Perichoresis* was the test of orthodoxy.”\n\n**the same in substance**—Substance as here used is a scientific or theological term; that is to say, it is not found in Scripture, but has had to be coined by scriptural students for their use, and for the service of the truth. The word *substance* in its etymology means that which in matter or mind underlies and sustains all phenomenal manifestation. Popularly, we associate the word more with matter than with spirit, but it is equally suitable and serviceable as applied to both. Philosophically taken, substance means that in matter which underlies, and so to speak supports, all the attributes or qualities of matter. Locke gives the primary qualities of matter as extension, figure, divisibility, motion, hardness, softness, fluidity. And accordingly substance, as its name implies, is that mysterious and inaccessible background which stands behind and sustains all these its qualities. And so it is in the spiritual world. The substance treated of in the Catechism in that awful, mysterious essence of which the qualities are not extension, or colour, or figure, or fluidity; but the qualities that the Divine Substance supports are infinite and eternal wisdom, power, holiness, justice, goodness, and truth. These qualities are, so to speak, the phenomena that the inscrutable Divine Substance presents to us. God, then, as to His Substance, is Divine Spirit; and as to the phenomena, or qualities, or attributes of that uncreated, eternal, Divine Substance, they are such as we have already learned.\n\nIt was for this phrase, “the same in substance,” that Athanasius carried on his splendid and successful contention before the Œcumenical Council of Nice in the fourth century. And thus it is that Athanasius leaves his mark on our own Catechism, as on all the symbolical and confessional books of the Christian Church since his day. He saw that this word *consubstantial, of one and the same substance*, was the only word that would assert without ambiguity or possibility of gainsaying the scriptural doctrine of the perfect and eternal Godhead of Jesus Christ. And by the blessing of God on his great talents and his heroic stand, the Godhead of our Lord has ever since been safely fixed in the Church’s Creed; sheltered, so to speak, under the shield of the *consubstantiality* which Athanasius fashioned and hung up before it. By scriptural, Athanasian, Nicene doctrine then we are taught that there are three Persons in the Godhead, who are the same in substance, and that that same substance sustains in each Person the same properties or attributes of divine wisdom, power, holiness, justice, goodness, and truth.\n\n**equal in power and glory.** “The divinity of the Father, and of the Son, and of the Holy Ghost is one, the glory equal, and the majesty equal. . . . And in this Trinity there is nothing prior or posterior, nothing greater or less, but all three Persons are co-eternal and co-equal in themselves” (Athanasian Creed). “Are the three Hypostases or Persons of the Most Holy Trinity all of equal majesty? Yes; all of absolutely equal divine majesty. The Father is true God; the Son is equally true God; and the Holy Ghost true God; but yet so that in the three Persons there is only one Tri-Personal God” (Eastern Church Catechism).\n\n“*Q.* How doth it appear that the Son and the Holy Ghost are God equal with the Father?—*A.* The Scriptures manifest that the Son and the Holy Ghost are equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only” (Westminster Larger Catechism).\n\n### Uses\n\n1. “The design of all the revelations contained in the word of God is the salvation of men. Truth is in order to holiness. God does not make known His being and attributes to teach men science, but to bring them to the saving knowledge of Himself. . . . This is specially true of the doctrine of the Trinity” (Hodge).\n2. “What will it avail thee to dispute profoundly of the Trinity, if thou be void of humility, and art thereby displeasing to the Trinity? Surely high words do not make a man holy and just: but a virtuous life maketh him dear to God” (à Kempis).\n3. “May we never speak on subjects like this without awe; may we never dispute without charity; may we never inquire without a careful endeavour, with God’s aid, to sanctify our knowledge, and to impress it on our hearts, as well as to store it in our understandings” (Newman).\n\n### Questions\n\n1. Trace the Trinitarian allusions in John xiv., xv., xvi., xvii.\n2. Explain the additional clause in the Larger Catechism: *although distinguished by their personal properties.*\n3. Explain Pearson’s statement: *The Father is not only eternally, but originally God.*\n4. Explain “Hilary’s felicitous paradox:” *The Father is the greater without the Son being the lesser.*\n5. Give two interpretations, both ancient and orthodox, of John xiv. 28, last clause.\n6. Explain Augustine’s saying: *Go to the Jordan, and thou wilt see the Trinity.*\n7. Explain Canon Bright’s saying about Athanasius: *His zeal for the consubstantiality had its root in his loyalty to the Consubstantial.*\n8. Read Trinitarian and Incarnation doctrines in Dante’s last vision:—\n\n   > “In that abyss\\\n   > Of radiance, clear and lofty, seem’d, methought,\\\n   > Three orbs of triple hue clipt in one bound;\\\n   > And, from another, one reflected seem’d,\\\n   > As rainbow is from rainbow; and the third\\\n   > Seem’d fire, breath’d equally from both. Oh, speech,\\\n   > How feeble and how faint art thou, to give\\\n   > Conception birth! . . .\\\n   > For I therein, methought, in its own hue\\\n   > Beheld our image painted: . . . I intent to scan\\\n   > The novel wonder, and trace out the form,\\\n   > How to the circle fitted, and therein\\\n   > How plac’d: but the flight was not for my wing.”\n\n9.Explain the distinguishing title *Holy Ghost*."},{"number":7,"title":null,"part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[],"text":"**The decrees of God**—A decree is a determination, an edict, a rule. It is an order from one having supreme authority, deciding what is to be done by a subordinate. “The word decree, or decrees, in the sense in which it is used in this Answer, is not found in the New Testament. It is a *technical* term, adopted by theologians to convey a complex idea; that is, to convey a number of ideas by a single term. The express design of the answer is to explain this term, and it is done almost wholly in the words of inspiration” (Green’s *Lectures*). “The Scripture speaks of God’s *decrees*, condescending therein to the conceptions of men. . . . Yet, what is in man imperfectly, is to be looked on as an image of God’s proceedings herein, in a transcendent way of perfection” (Goodwin). “God does not do what He does, nor order what He orders, accidentally and unawares; either *without* or *beside* His intention. And if there be a foregoing *design* of doing and ordering as He does, this is the same with a *purpose* or *decree*” (Edwards). “The consideration of this great doctrine runs up into the most profound and inaccessible subjects that can occupy the minds of men,—the nature and attributes, the purposes and actings, of the infinite and incomprehensible Jehovah,—viewed especially in their bearings upon the everlasting destinies of His intelligent creatures. . . . Many men have indulged in the most presumptuous and irreverent speculation concerning it. There is probably no subject that has occupied more of the attention of intelligent men in every age. . . . All that the highest ability, ingenuity, and acuteness can effect has been brought to bear upon the discussion of this subject; but the difficulties attaching to it have never been solved, and we are well warranted in saying that they never will, unless either God give us a fuller revelation, or greatly enlarged capacities,—although, perhaps, it would be more correct to say, that, *from the very nature of the case*, a finite being can never fully comprehend it, since this would imply that he could fully comprehend the infinite mind” (Cunningham). Archbishop Leighton maintains that the utterances of the Catechism on the divine decrees are worthy of the subject: few, sober, clear, and certain.\n\n**his eternal purpose**—“The second point included in this doctrine is, that the decrees of God are all reducible to one purpose. . . . They are not successively formed as the emergency arises, but are all parts of one all-comprehending plan. . . . As, however, this one purpose includes an indefinite number of events, and as these events are mutually related, we therefore speak of the decrees of God as many, and as having a certain order” (Hodge).\n\n**the counsel of his will**—“You know counsel referreth to the understanding, to the judgment. It is a considering what one meaneth to do, how to do it, and to do it the best way, and most wisely: that is properly counsel. There is something in counsel which is in man which must not be attributed unto God, and something in man which may be attributed unto God: for we must cut off all imperfection in what we attribute unto God. There are two things in counsel in a man. There is, first, a discourse and inquiry which is best; he setteth his reason a-work, and one thought cometh in after another. And then there is, secondly, a judgment, when he hath considered all, which is best. Now, the first part we must cut off from God; He doth not advise and deliberate as men do, to take this thing, or that thing, one after another, by way of inquiry into His mind. No, for known unto God are all His works from eternity. How then is counsel attributed unto God? Thus: that which is the result, that which ariseth in men’s minds or judgments out of inquiry, a mature pitching upon what is best; this view, which is the perfection of counsel, which is the ripening and maturing of it, this is attributed unto God. This is certain *judicium*, a certain judgment of what is best to do” (Goodwin).\n\n**for his own glory**—“The general end of God’s external working is the exercise of His most glorious and most abundant virtues. . . . Not that anything is made to be beneficial unto Him, but all things for Him to show beneficence and grace in them” (Hooker). See Question 1.\n\n**whatsoever comes to pass.** With this proviso, which is given in Hodge’s words: “The decretive and the preceptive will of God can never be in conflict. God never decrees to do, or to cause others to do, what He forbids. He permits men to sin, although sin is forbidden. But God cannot decree to make men sin.” See Question 13.\n\n### Uses\n\n1. > “Even so, Thou, Father, hast ordained\\\n   > Thy high decree to stand;\\\n   > Nor men nor angels may presume\\\n   > The reason to demand.”—Par. xxxiv. 3.\n2. “The doctrine of this high mystery is to be handled with special prudence and care” (Confession). And Turretine maintains that it should be taught, yet he says it is a subject more proper for the school than the pulpit.\n3. “Doth God work all things according to His will? Then give up thy will to Him. ‘It is not in man,’ saith Jeremiah, ‘to direct his steps.’ It is God that must direct them for thee, for He works all things according to His will. If any man in the world, if his understanding and will were a rule to mine, and I knew he were infallible, I would certainly go give up all my ways to what he saith. As you say you must be ruled by him who bears the purse, so you must be ruled by him who bears the understanding. Certainly, if any man hath an infallible understanding, I will be ruled by him. God hath: He works all things, and all effectually, by the counsel of His own will. Therefore in all thy ways give up thyself to Him” (Goodwin).\n\n### Questions\n\n1. Explain the phrase, *Confession*, iii. 1: *liberty or contingency of second causes.*\n2. Compare 2 Pet. i. 10 with *Confession*, iii. 8."},{"number":8,"title":null,"part":null,"questions":[8,9],"paragraphs":[],"clauses":[],"items":[],"text":"**creation**—The act of creating: especially the divine act of bringing all things beyond the Divine Nature into existence. “In the beginning God created the heavens and the earth.”\n\n> “Chaos heard His voice: him all his train\\\n> Followed in bright succession to behold\\\n> *Creation*, and the wonders of His might.”—Milton.\n\n“In brief, all things are artificial; for Nature is the art of God” (*Religio Medici*).\n\n**out of nothing**—“The clause ‘out of nothing’ is vital in defining a *creative* act” (Shedd). This is directed against those ancient heathen speculations which taught that matter was eternal: that there were two necessary and eternal beings, God and matter. But it is the teaching of the Bible and of the Catechism that there is only one necessary and eternal Being, and that He is the absolute Creator of everything beyond Himself. On Rom. xi. 36, Goodwin remarks: “Not so much as a first matter was existing to His hands.” And in his extraordinarily able and suggestive treatise, *Of the Creatures*, he says: “All things were once nothing, and all afflictions and miseries are smaller vacillations or reelings of the creatures toward their first nothing. . . . The whole creation is built upon a quagmire of nothing, and is continually ready to sink into it, and to be swallowed up by it, which maketh the whole or any part of it to quake and quiver when God is angry, as Jeremiah then did (x. 24).”\n\n“The Divine Father, by the strange fecundity of His omnipotent power, first made the clay out of nothing, and then made man out of that” (Pearson). For a refutation of the Aristotelian maxim, that out of nothing nothing can be produced, see Pearson, Art. i.\n\n**in the space of six days**—See Cruden’s analysis under *day*.\n\n“According to the commonly received chronology, our globe has existed only a few thousand years. According to geologists, it must have existed for countless ages. And again, according to the generally received interpretation of the first chapter of Genesis, the process of creation was completed in six days; whereas geology teaches that it must have been in progress through periods of time that cannot be computed. . . . It is of course admitted that, taking this account by itself, it would be most natural to understand the word *day* in its ordinary sense; but if that sense brings the Mosaic account into conflict with facts, and another sense avoids such conflict, then it is obligatory on us to adopt that other. Now it is urged that if the word ‘day’ be taken in the sense of ‘an indefinite period of time,’ a sense which it undoubtedly has in other parts of Scripture, there is not only no discrepancy between the Mosaic account of the creation and the assumed facts of geology, but there is a marvellous coincidence between them” (Hodge).\n\n> “Immediate are the acts of God, more swift\\\n> Than time or motion: but to human ears\\\n> Cannot without process of speech be told;\\\n> So told as earthy notion can receive.”—Milton.\n\n**all very good.** Manes (whence Manichæism), a Persian philosopher, taught the dualistic doctrine of creation. He held that there are two eternal principles or powers, the one good and the other evil; and that all creation, visible and invisible, material and spiritual, has sprung from those two sources. Those two sources, so ran the dualistic doctrine, were eternally and essentially contrary the one to the other, wherefore they were named light and darkness, good and evil, God and matter. This doctrine worked much mischief in patristic times: Augustine’s early life was devoted to its promulgation, and the doctrines he preached were only too well illustrated in his life. The Bible doctrine of creation overturns all such speculation. “The being of God is a kind of law to His working: for that perfection which God is giveth perfection to that He doth” (Hooker).\n\n### Use\n\nButler says that the Scriptures begin with an account of God’s creation of the world and man in order to acquaint man with his origin, and to enable him to trace his life and preservation to his Creator, and to connect all men with Him of whom the whole book treats, and of whose laws and revelations the whole book is full. The history of creation has not been written to make scientific research superfluous, but to guide learned and simple to religious contemplation and thought on nature and their own creation and preservation.\n\n### Questions\n\n1. Derive Manichœism, and explain the doctrine.\n2. Give a catena of passages to prove that it was the Son who mediated the creation."},{"number":9,"title":null,"part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[],"text":"**God created man**—As if to mark off and signalize the creation of man from that of all the other creatures, there is a striking change in the manner in which the sixth day’s work is recorded. Hitherto the Creator had spoken “by the word of His power,” and all things immediately became as He commanded. But when we are introduced to the work of the sixth day, we discover a remarkable modification in the narrative; and instead of a creative command, as on the preceding days, there is heard the language rather of counsel, deliberation, and resolution. The Creator now speaks as if a work was about to be wrought altogether distinct from, and immeasurably superior to, all that had hitherto been made. For God said: “Let us make man in our image, after our likeness: . . . So God created man in His own image, in the image of God created He him: male and female created He them.” And with more detail in another place: “The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” All which produces on the reader, and must have been intended to produce, the impression that man by his peculiar creation is separated off on all sides from connection with the rest of the creatures, except as completing them and being their monarch and their end. In the posture of deliberation and mutual counsel in which God reveals Himself when proceeding to create mankind; in His so signally connecting mankind with the Godhead through putting man in possession of the Divine Image; and in the royal, and, so to speak, divine position He gave Adam over all the rest of creation—in all this there was secured for man a clear and indubitable charter of his divine origin and heavenly relationship.\n\n**man**—“The sense is *thinking animal*, from Sanskrit *man*, to think; the animal with *mind*” (Skeat).\n\n**after his own image**—An image is any imitation, resemblance, or similitude of another thing. It is anything drawn, painted, sculptured, or otherwise fashioned to represent some person or thing. And such is the capacity of the word “image,” that it is applied in a great number of senses, and is put to a great variety of uses, one of the noblest of which we are now to elucidate. There was a twofold act or process in the creation of man; and accordingly two substances enter into his complex constitution. “The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Now in searching in man for the divine image that was impressed upon him in his creation, we at once pass beyond all that in man which was “made of the dust of the ground.” For no formation of dust, not even when it is refined and elaborated into flesh and blood, can carry an impression of the image of God. It is not therefore in man’s body, erect, noble, fair, beaming with intelligence and girded with strength as it is, that the divine image stands; but in his soul, in his mind and conscience and heart, or as the Catechism has it, in his “knowledge, righteousness, and holiness.” At the same time, the doctrine of the divine image in man cannot now be fully and thoroughly studied in Adam: we must see it preserved and exhibited in a yet greater than he, if we would understand it even as it originally existed in him. We must go above Adam to Him who made him, to Him who is eternally “the express image of the Father’s person.” Indeed, most that we know of Adam’s state before his fall, we learn afterwards from the provision made in the “second Adam” to restore and reinstate man in his lost knowledge, righteousness, holiness, and dominion.\n\n“So then after all the other things, Moses says that man was made in the image and likeness of God. And he says well, for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the character of the body; for neither is God a being with the form of a man, nor is the human body like the form of God, but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind. . . . But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words, ‘after His image’ the expression, ‘in His likeness,’ to prove that it means an accurate impression, having a clear and evident resemblance in form” (Philo: a contemporary of our Lord).\n\nAnd in a very remarkable fragment of his lost works the same writer says: “Why, then, does God use the expression, ‘In the image of God made I man,’ as if He were speaking of that of some other God, and not of having made him in the likeness of Himself? This expression is used with great beauty and wisdom. For it was impossible that anything mortal should be made in the likeness of the Most High God, the Father of the universe; but it could only be made in the likeness of the Second God, who is the Word of the other; for it was fitting that the rational type in the soul of man should receive the impression of the Word of God.”\n\n“Spirits only are made in God’s image, as if of His race, or as children of His house, since they only can serve Him freely, and knowingly act in imitation of the Divine Nature. One spirit alone is worth more than a whole world, since it not only expresses that world, but knows it also, and is governed in it as God orders. So that it seems, that whilst every substance expresses the universe, other substances express the world rather than God, but spirits express God rather than the world” (Leibnitz; see Howe’s *Blessedness of the Righteous*, chap. iv.).\n\n**in knowledge**—In man as he came from the hand of God, there was a rich fountain of knowledge springing up within him. There was in him a deep well of intuitional truth, which secretly filled his understanding, and heart, and conscience. God has all knowledge by intuition, by direct and immediate vision; and He made man in His own image in this respect, that man had immediately and intuitionally a knowledge of God, and duty, and doubtless of many other things that we now have to toil painfully after if we would attain to it. Men learned in the matters of the mind assure us that there is still a deep well of intuitional truth, a fountain of innate ideas that opens spontaneously in every human soul. Our father Adam drank of this well, and spite of all that has been done to choke it, it still rises within the soul. The Light that shone so fully on Adam at his creation, still lighteth every man that cometh into the world. “Adam’s heart was the common ark of mankind, and though the tables be lost, yet our ignorance doth not make the law of none effect. For the law of nature for ever binds; that is, all that was written in Adam’s heart, because it was thereby then published in him, and to him for us” (Goodwin).\n\n**righteousness**—In etymology and in fact, righteousness means rectitude, obedience. Righteousness is a relation, a relation of conformity in all respects to the law under which any one is made subject. And accordingly the text teaches that man was created in the most perfect conformity to the moral law, under which as a creature of God he was for ever to live. Measured immediately on his creation by that divine law, man was pronounced by His Maker and Lawgiver and Judge “very good.” It is in this sense that our divines speak of Adam’s “natural justification.”\n\n**and holiness**—For the root and original meaning of this noble and inward word, see Answer 4.\n\nMan’s original *righteousness* and *holiness* corresponded somewhat to his justification and sanctification in his redeemed and evangelical estate. His holiness, if it is possible to say so, was something more personal, more inward, and more spiritual than even his righteousness. His holiness was, and was to be, the hidden root of his outward righteousness; his root and sap and fatness as a tree of righteousness, the planting of the Lord. He would stand in righteousness, in fruitfulness, and in acceptance only as his holiness was preserved unimpaired and untainted. Bengel seems to favour this distinction when he says that righteousness corresponds to the Divine Will; holiness, as it were, to the whole of the Divine Nature. “The parts of the image of God impressed on man’s soul were knowledge on his mind, righteousness on his will, and holiness on his affections” (Boston). On what it is that constitutes *holiness*, see a characteristically clear and powerful discussion in Jonathan Edwards’ *Religious Affections*, Part iii. sect. iii.\n\n**dominion over the creatures.** This last feature or accompaniment of the Divine Image is borrowed in as many words from God’s fatherly and “prolifical benediction” pronounced over Adam and Eve: “And God blessed them, and said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have *dominion* over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (see Ps. viii.).\n\n“God appointed man lord of the world, and this authority was given to Adam’s posterity as well as to himself. And hence we infer what was the end for which all things were created, namely, that none of the conveniences and necessaries of life should be wanting to man. In the very order of the creation the paternal solicitude of God for man is conspicuous, because he furnished the world with all things needful, and even with an immense profusion of wealth, before he formed man. Thus man was rich before he was born. But if God had such care for us before we existed, He will by no means leave us destitute of food and other necessaries of life, now that He has placed us in this world. And if He often keeps His hand closed toward us, to what is this to be imputed but to our sins?” (Calvin).\n\n### Uses\n\n1. “If a man should be able to assent to this doctrine as he ought, that we are all sprung from God, I suppose that he would never have any ignoble or mean thought about himself. Many incline to their kinship with the animals, which is miserable and mortal, and some few to their kinship with the gods, which is divine and happy. See then that through this kinship with the flesh you do not become savage, and bestial, and untamed” (Epictetus).\n2. Every case of conversion is a new act of creation. “We are His workmanship created in Christ Jesus.”\n3. Every thought, word, and deed of sin strikes at the image of Christ in the soul.\n\n### Questions\n\n1. Explain the Patristic saying: *Adam was an image of the Image*; also Milton’s phrase, *Man, God’s latest image* (iv. 567).\n2. Explain the reference in the notes: *Adam’s heart was the common ark of mankind.*\n3. *Adam was set up as our great protoplast and representative*: derive *protoplast*, and cf. 1 Tim. ii. 13; Wisd. vii. 1.\n4. Derive and distinguish *righteousness* and *holiness*. Explain Dr. Hodge’s words: *Holiness was not an attribute of Adam’s nature, but an accident.*\n5. Commit to memory Dr. South’s famous utterance: *We may guess of the stateliness of the building from the magnificence of the ruins. An Aristotle was but the rubbish of an Adam. and Athens but the rudiments of Paradise*"},{"number":10,"title":null,"part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[],"text":"**providence**—The word providence belongs to a large and well-known family of English words. The idea that lies under them all is that of foresight: foreseeing what is coming, and making due provision for it. The term providence can scarcely be claimed as a scriptural word; the almost exclusive appropriation of the word to a sacred use is later than our translation, but it is already put to its present high religious use in *Paradise Lost.* In the noble invocation of the Holy Ghost, at the commencement of his first book, Milton says:—\n\n> “What in me is dark,\\\n> Illumine; what is low, raise and support;\\\n> That to the height of this great argument\\\n> I may assert Eternal Providence,\\\n> And justify the ways of God to men.\n\nThis is the loftiest sense the word ever bears; it occurs in a more familiar sense at the close of the same work:—\n\n> “The world was all before them where to choose\\\n> Their place of rest, and Providence their guide.”\n\nAccording to the definition supplied by the Catechism, God’s works of providence embrace two distinct functions, *preserving* all His creatures, and *governing* all His creatures and all their actions, both functions being fulfilled with divine holiness, wisdom, and power.\n\n**preserving**—“Providence must extend itself as large as creation. For what is providence but a continuance of creation; a preservation of those things in being that God hath given to have a being” (Sibbes).\n\nBut Dr. Hodge, one of the ablest of our Calvinistic divines, says: “Creation, preservation, and government are in fact different, and to identify them leads not only to confusion but to error. Creation and preservation differ—first, as the former is the calling into existence of what did not exist, and the latter is continuing, or causing to continue, what already has a being; and secondly, in creation there is and can be no co-operation, but in preservation there is a *concursus* of the first, with second causes. In the Bible, therefore, the two things are never confounded. God created all things, and by Him all things consist.”\n\n**governing**—Steering, directing, ruling, from Lat. *gubernare*, to steer a ship. “It is true indeed that Plato seems to acknowledge a certain plastic or methodical nature in the universe, subordinate to the Deity, or the Perfect Mind, which is the supreme Governor of all things” (Cudworth).\n\n**all his creatures**—All His creatures are embraced in God’s works of providence; but all are not capable of receiving and sustaining the same degree of care and rule. As we rise in the scale of creation, it is clear that more and more care and rule is needed to preserve and govern the nobler creatures. Hence it is put as a special section of the *Confession*, that as “the providence of God doth, in general, reach to all creatures; so, after a special manner, it taketh care of the Church, and disposeth all things to the good thereof.”\n\n**and all their actions.** The truth as so stated is too high for us. It is too stupendous a thought. We cannot picture it in our imagination. We receive it on the testimony of Scripture, but we cannot reason it out in a thesis so as to compel all men’s assent, and reverence, and trust. It has never been by reasoning that these awful truths have possessed the heart, and conscience, and imagination and will of man. We must ourselves, one by one, believingly and with a filial heart, live under God’s providences in order to realize them aright. But by this means we come as life goes on to amass an amount of evidence that no unbelief or doubt can suffice to gainsay. When we are so brought under the power of this great truth, it is with daily increasing awe, wonder, and expectation that we watch God’s providence preserving and governing us; His searching, penetrating, and discriminating dealings with ourselves become a daily worship and solemn joy to us. It seems sometimes as if all other lives were preserved and governed for our good, for our trial and temptation, for our probation and benefit, for our reward or punishment; so completely may we come under this great law of God’s government, that we shall seem to ourselves to be the very centre of all God’s providential dealings, a centre towards which “all things work together for good.” It is not so much by a dialectic, and philosophical, and theological mind that these things are apprehended; it is in the quick and responsive conscience, and in the new and ever wakeful heart, that God makes the clearest discoveries of His holy providences. “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”\n\n### Uses\n\n1. A great lesson lies for us in the very etymology of the leading word. It speaks to us of One who sees our way before we have trode it. One moreover who has taken on Himself to provide all we need as we travel the way He has appointed us. Even the heathen world had some hold of this truth, and hence the most thoughtful and devout among them taught and practised augury and divination, grounding their inquiries into the mind and will of God on the assurance that He had a mind and purpose about every man and his lot and way in life. And thus Paul speaks to the Athenians of all nations seeking God, if haply they might find Him. The doctrines and the experience of Providence have taught us that God is not far from any one of us, for in Him we live and move and have our being.\n2. For those who say they are waiting on providence to discover their duty. Providences are not appointed as guides in life. They show God’s path rather than point out ours. It is not His purpose, hidden in a decree or fulfilled in a providence, that is our rule of faith and life, but His word. “We are not to go in businesses merely by providences, for we shall find that oftentimes providences do lay fair occasions for sinning. When Jonah was to go to Tarshish, he had the fairest providences that could be; he found a ship all ready; ay, but he went against the word of God. Never be ruled by providences, they may be temptations and probations; be ruled by the word alone” (Goodwin).\n3. “The providence of God in the lives of men is to each one in particular a private revelation of His love” (Faber).\n4. The Scriptures are full of assurances and illustrations of the consoling truth that grace mingles with all providences, and carries them out to her own blessed ends. In a multitude of passages, we are assured that our Redeemer is our King and Protector (John xvii. 1, 2; Rom. viii. 28; Rev. vii. 1–3).\n\n### Questions\n\n1. In connection with the reference to “Second Causes” in the Notes, let the student study Aristotle’s analysis and classification of Causes, which will be found in his Works, in Calderwood’s *Fleming*, or in any Philosophical Dictionary.\n2. Cicero says: *Great things the gods care for, small things they neglect.* Contrast this with our Lord’s teaching on the same subject.\n3. Let the devout student ponder *Confession*, v. 5, and say if his own experience verifies the truth there taught."},{"number":11,"title":null,"part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[],"text":"Immediately after the definition of providence given in the eleventh Answer, there is an illustration supplied in the twelfth. “What special act of providence did God exercise?” and the Answer before us is the reply. See Question 20, Larger Catechism, for a much fuller account of the providence of God toward man in his creation estate.\n\n**a covenant of life**—Lat. *conventus*, from *convenire*, to come together, to agree. The *n* has been lost in Eng. *covenant*. “The word *covenant* is not to be found in the three first chapters of Genesis, but the spirit of the word is there, and the term itself is expressly predicated of the transactions there recorded when referred to in other parts of the Old Testament; see Hos. vi. 7, *marg.*” (Tayler Lewis). This covenant is more commonly known as the covenant of *works*, to distinguish it from the coming covenant of *grace*. Both were covenants of *life*, in that life was the reward of both. “And the Holy Ghost calls that blessedness of the old covenant of works *life*, but never *salvation*, for you are saved by grace” (Goodwin).\n\nThe covenant of life is here called a “special act of providence,” because Adam had many other providential arrangements around him, and duties devolving upon him, besides those specially embraced in this covenant. But amid all his creative abundance and comfort, and over and above his “original righteousness,” God saw good to lay a positive law on Adam, and to suspend all his blessedness, and even life itself, upon it. That special act of providence was intended to teach Adam self-restraint, self-conquest, and unquestioning obedience to the Divine Will. “The first covenant under which Adam was created is termed by divines *fœdus naturæ*, the covenant of nature; that is, of man’s condition, which from and by his creation was natural to him; yet I would rather call it the creation law, *jus creationis*, or that which was equitable between God, considered merely as a Creator on one part, and His intelligent creatures which were endued with will and understanding on the other” (Goodwin). See Larger Catechism, Question 20. Students of divinity will do well to consult Professor Tayler Lewis’s Note on “The Bible Idea of a Covenant,” in Lange’s *Genesis.*\n\n**upon condition of perfect obedience**—Jas. ii. 10. “God will not be honoured with exceptions, nor will He allow us to cut off from His law what is less pleasing to us. It is not said of a part of the law, ‘This is the way, walk ye in it’” (Calvin).\n\n“A man is spotted though he have only one stain; a cup is broken, if only the top be broken; one disease will make a man sick; and there are a hundred ways to wander in, but only one to life and immortality” (Jeremy Taylor). “The solidarity of the law is such, that it does not admit of being broken in one point, and yet kept in the whole” (Alford).\n\n**forbidding him to eat of the tree of knowledge**—The tree of the knowledge of good and evil stood in the midst of the garden as a trial of obedience, and as a sign and a seal of the solemn word, “in the day thou eatest thereof thou shalt surely die.” Both the tree of life and the tree of the knowledge of good and evil received their names “not from any virtue in them” of good and evil, but entirely from the will and dispensation of the Lord God. They were set apart from all the other trees not because of anything in their own nature, but solely from their economical and sacramental rank in Adam’s covenant. The tree of knowledge was a tree of trial; Adam’s probation for good or evil was suspended upon it.\n\n“Now it was very proper to make trial of his obedience by such a command as this, because the reason of it is fetched purely from the will of the lawmaker. Adam had in his nature an aversion to that which was evil in itself, and therefore he is tried in a thing that was evil only because it was forbidden; and being in a small thing, it was the more fit to prove his obedience by” (Matthew Henry).\n\n> “The tree of knowledge grew fast by:\\\n> Knowledge of good bought dear by knowing ill.”—Milton.\n\n“Knowledge is here taken disparagingly, in a bad sense, for that wretched experience which man began to acquire for himself” (Calvin).\n\n**upon the pain of death.** *Pain*; Lat. *pœna*, punishment, penalty.\n\n“The wilful sinner has deserved death. Having used the gift of life to revolt against Him from whom he holds it, it is just that this gift should be withdrawn from him. Hence the sentence: *In the day thou sinnest, thou shalt die.* Every act of sin should thus, in strict justice, be followed by death, the violent and instant death of its author” (Godet).\n\nBut death here is something far deeper and more awful than the dissolution of the body. Death in the Bible sense is sinfulness; guilt and inward corruption, with all the unspeakable miseries that flow from it. “It appears to me that the definition of this death is to be sought from its opposite; we must, I say, remember from what kind of life man fell. . . . The miseries and evils both of soul and body, with which man is beset so long as he is on earth, are a kind of entrance into death, till death itself entirely absorbs him. . . . Therefore the question is superfluous, how it was that God threatened death to Adam on the day in which he should touch the fruit, when He long delayed the punishment. For then Adam was consigned to death, and death began its reign in him, until supervening grace should bring a remedy” (Calvin). (See Dr. David Brown’s *Romans*, p. 60, in present series.)\n\n> “Son of heaven and earth,\\\n> Attend; that thou art happy, owe to God;\\\n> That thou continuest such, owe to thyself,\\\n> That is, to thy obedience; therein stand.”—Milton.\n\n### Uses\n\n1. “There is no *religion* without this idea of a covenant with a personal God, and therefore all such views as those of Comte, Mill, and Spencer are, for all moral and religious purposes, wholly atheistical. They acknowledge no personality in God; they cannot use the personal pronouns in speaking *of* Him or *to* Him. It may, in truth, be said that *all religion* is covenant, even when religion appears in its most perverted form” (Tayler Lewis).\n2. “It is of great importance that the scriptural form of presenting truth should be retained. Rationalism was introduced into the Church under the guise of a philosophical statement of the truths of the Bible free from the outward form in which the sacred writers, trained in Judaism, had presented them. On this ground the federal system, as it was called, was discarded. . . . It is far more than a mere matter of method that is involved in adhering to the scriptural form of presenting scriptural truths” (Hodge).\n3. “Observe, that even Adam in innocency was awed by a threatening. Fear is one of the handles of the soul by which it is taken hold of and held. If he then needed this hedge, much more do we need it now” (Matt. Henry).\n\n### Questions\n\n1. Derive *covenant*, and point out and explain the scriptural phrases—*the Old Covenant; the New Covenant; the Everlasting Covenant; the Books of the Covenant; the Ark of the Covenant; the Blood of the Covenant; the Tables of the Covenant.*\n2. Derive and explain the newly-adopted word *solidarity.*\n3. What would form answers from Scripture and experience to Satan’s sneer:—\n\n   > “Knowledge forbidden?\\\n   > Suspicion, reasonless. Why should their Lord\\\n   > Envy them that? Can it be sin to know,\\\n   > Can it be death? And do they only stand\\\n   > By ignorance, is that their happy state,\\\n   > The proof of their obedience and their faith?”"},{"number":12,"title":null,"part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[],"text":"**being left to the freedom of their own will**—It is a very mysterious thing that God should so “innovate upon His own eternity” as to summon into existence a race of creatures, and bestow upon them the perilous gift of free-will—a perilous and in the event a fatal gift: because, as experience proved, the possessor of it might rise up against his Maker, might oppose and obstruct His will, and introduce sin and misery and death where life and love and holiness had been intended to dwell.\n\n“Freedom of will is a power in the will, whereby it doth of its own accord, without force upon it, choose or refuse what is proposed to it by the understanding. And man hath this freedom of will in whatever state he be. In the state of innocency it extendeth to good or evil; in the state of corrupt nature, to evil only; in the state of grace, partly to good and partly to evil; and in the state of glory, only to good” (Boston. See this author’s famous *Fourfold State*).\n\n“The practice of distinguishing, in the exposition of this subject, between the freedom of man’s will in his unfallen and in his fallen condition, and indeed of viewing it distinctively with reference to the different stages or periods of his fourfold state,—as unfallen, fallen, regenerate, or glorified,—has prevailed in the Church in almost all ages. These views were fully brought out and applied by Augustine. . . . They were embraced and promulgated by the whole body of Reformers, both Lutheran and Calvinistic. . . . They have a prominent place in the *Westminster Confession*, the 9th chapter, entitled ‘Of Free Will,’ being entirely devoted to the statement of them” (Cunningham’s Essay (ix.), *Calvinism, and the Doctrine of Philosophical Necessity*). Let this essay be mastered by all who would understand this subject.\n\n> “God made thee perfect, not immutable;\\\n> And good He made thee; but to persevere\\\n> He left it in thy power: ordained thy will\\\n> By nature free.”—Milton.\n\n**fell**—The Fall is a technical theological term, appropriated to that catastrophe which is described at length in the third chapter of Genesis, and assumed throughout Scripture. The expression in this historical and original sense is not found in Scripture; its earliest use is in Wisd. x. 1. But see Cruden’s analysis under the word; also John viii. 44, R. V., “Satan stood not.”\n\n**fell . . . by sinning against God.** “Judas by transgression *fell*” (Acts i. 25). “The words crime and criminal belong to every language; but *sin* and *sinner* belong exclusively to the vocabulary of the Christian revelation” (de Maistre).\n\n“The word *sin*, just because it denotes the Godward side of moral evil, branding it as a transgression of moral law, is excluded from the vocabulary of certain philosophical schools, and is seldom heard from the lips of worldly men” (Binnie).\n\n### Uses\n\n1. “Many there be that complain of Divine Providence for suffering Adam to transgress. Foolish tongues! When God gave him reason, He gave him freedom to choose; for reason is but choosing: he had been else a meer artificiall Adam, such an Adam as he is in the motions” (*Areopagitica*).\n2. “The sovereign will must be granted a right of freedom—that freedom which by putting it into our wills He surely teaches us to honour in His” (Drummond’s *Natural Law*).\n3. “The Bible account of the fall and sin, instead of vilifying human nature, implies the highest view of man and his constitution. . . . It is mere perversion of thought and language, however, to represent man’s experience of moral evil as not a fall but a rise” (Laidlaw).\n4. Butler shows that the supposition of the fall is the ground of the Christian dispensation.\n5. Edward Irving goes further: “The very end of the fall was to put the proper distance between the Creator and the creatures: and to show the creature that the source and the continuance of its being was from God, and not in any way from itself. And if any one ask me, Could not this, without a fall, have been accomplished? I am ready to answer, As to that I cannot tell; but I believe that this was the best way of accomplishing it.”\n\n### Questions\n\n1. Derive and explain *estate* as it is used in Answers 13, 18, and 20; and point out where in the Catechism we find those various estates most fully drawn out and described.\n2. What is meant by saying that a word is *technical*, and that it is *theological* and *not scriptural*?\n3. Cunningham says, *Hist. Theol.* i. 578, that Calvin repeatedly quotes with approbation the striking and pithy saying of Augustine, that man, by making a bad use of his free-will, lost both himself and it. Explain.\n4. Explain also the saying of Klee, a German divine: *The fall of man was a twofold process; first he fell out of God into himself, and then he fell out of himself into nature* (see Luke xv. 17).\n5. What do Bull and Goodwin mean by the phrases: *the lubricity of the will; the vertibility and slipperiness of free-will?*"},{"number":13,"title":null,"part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[],"text":"**Sin**—Wickedness, iniquity, crime. Skeat follows Curtius in tracing the root to a Teutonic base, A.S. *to be.* “Language regards the *guilty* man as the man *who it was.*” Cf. Gen. iii. 12, 13; 2 Sam. xii. 7; Rom. vii. 9. “Sin consists essentially in the motives, dispositions, and volitions of the heart; and the external act only possesses a moral nature by its connection with these internal affections” (*Princeton Essays*, xi.).\n\n**want of conformity**—Whoso committeth sin transgresseth also the law; for sin is the transgression of the law, and where no law is there is no transgression. The law of God is the rule given to man for all his actions, and wherein he does not *conform* his actions to that rule he has committed sin. We may commit sin either by doing what we ought not to do, or by not doing what it is our duty to do. We may become guilty either by commission or omission. *Want of conformity* here means sins of omission, and *transgression* means the commission of actual deeds of sin. This two-edged definition is admirably observed and illustrated in the analysis of the Ten Commandments given in the practical parts of the Catechism. Under each commandment it is asked, What is required? and, What is forbidden? In other words, What is “conformity” here? and what is “transgression”? See Paterson’s *Preface.*\n\nAugustine defines sin as *factum vel dictum vel concupitum aliquid contra æternam legem*, every work, word, or wish contrary to the law of God. And Trench in his *New Testament Synonyms* gathers a “mournfully numerous” group of words out of Holy Scripture, all of which describe sin in one or other of its many aspects. It is the missing of a mark or aim; it is the overpassing or transgression of a line; it is disobedience to a voice; it is falling where one should have stood upright; it is ignorance of what one ought to have known; it is any diminishing of that which should have been rendered in full measure; it is non-observance of a law; it is a discord, and other evil things and ways “almost out of number.”\n\n“Sin is no other thing than disagreeableness, in a moral agent, to the law, or rule of his duty. And therefore the degree of sin is to be judged by the rule; so much disagreeableness to the rule, so much sin, whether it be in *defect* or *excess.* . . . Sin is an abominable defect, and appears so to the saints, especially those that are eminent” (Edwards).\n\n### Uses\n\n1. “Shall I speak the least evil I can say of sin? It is an evil, which in the nature and essence of it, virtually and eminently contains all evils of all kinds that are in the world, insomuch as in the Scriptures you shall find that all the evils of the world serve but to answer for it, and to give names to it. Hence sin, it is called poison, and sinners, serpents; sin is called a vomit, and sinners, dogs; it is the stench of graves, and they rotten sepulchres; it is mire, sinners, sows; and sin, darkness, blindness, shame, nakedness, folly, madness, death, whatever is filthy, defective, infective, painful. . . . It is so evil that it cannot have a worse epithet given to it than itself; and therefore the apostle, when he would speak his worst of it, and wind up his expression highest, *usque ad hyperbolem*, calls it by its own name, *sinful sin* (Rom. vii. 13). . . . It is *sinning sin*, you cannot call it by a worse name than its own” (Goodwin).\n2. > “Sin is the living worm, the lasting fire;\\\n   > Hell soon would lose its heat, could sin expire.\\\n   > Better sinless is hell, than to be where\\\n   > Heaven is, and to be found a sinner there.\\\n   > One sinless with infernals might do well,\\\n   > But sin would make of heaven a very hell.\\\n   > Look to thyself then, keep it out of door,\\\n   > Lest it get in and never leave thee more.\n   >\n   > “Fools make a mock at sin, will not believe\\\n   > It carries such a dagger in its sleeve;\\\n   > How can it be, say they, that such a thing,\\\n   > So full of sweetness, e’er should wear a sting?\\\n   > They know not that it is the very spell\\\n   > Of sin, to make them laugh themselves to hell.\\\n   > Look to thyself, then, deal with sin no more,\\\n   > Lest He who saves, against thee shuts the door.”—Bunyan.\n\n### Questions\n\n1. Hodge points out that the sinfulness of any “want of conformity” lies ultimately in want of congeniality. Explain.\n2. The Catechism at its strongest is much less severe in its language concerning sin than the Scriptures. Give some illustrations of the awful language used in the word of God about sin. And study the terrific account of the procreation of sin by Satan, its father, in *Paradise Lost.*\n3. Divinity students, and all who would know more of this subject, should see Dr. Hodge’s analysis of Augustine’s doctrine of sin in his second volume. Also the “mournfully numerous” group of scriptural synonyms for sin in Trench. Under *Sin* let students consult the index to Dr. Thomas Goodwin’s Works, the most scriptural and by far the most suggestive of all the Puritan divines.\n4. Illustrate the criminality of sins of omission from our Lord’s parables."},{"number":14,"title":null,"part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[],"text":"**the forbidden fruit.** “There was no evil in the fruit itself. The evil of the matter lay in man’s eating it against the express command of God. God forbade it to be eaten, for the trial of man’s obedience. And the fitness of taking trial of man by that means, appears in that so it was taken in an external thing, in itself indifferent, wherein man’s obedience behoved to turn precisely upon the point of the will of God” (Boston).\n\n> “Not that I tasted of the tree, my son,\\\n> Was in itself the cause of that exile,\\\n> But only my transgressing of the mark\\\n> Assigned me.”—Adam to Dante.\n\n“The opinion of some of the ancients, that our first parents were allured by intemperance of appetite, is puerile. Augustine is more correct, who says that pride was the beginning of all evils, and that by pride the human race was ruined. . . . Unbelief was the root of defection, just as faith alone unites us to God” (Calvin)."},{"number":15,"title":null,"part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[],"text":"**The covenant**—See Answer 12.\n\n**Adam**—A Hebrew word signifying red, ground colour. But the generic term *Adam* becomes in the case of the first man a denominative. The name may possibly have been given to embody the history of his creation. Some scholars hold, on the other hand, that the name comes from a similar Hebrew root, meaning *likeness*; and that the allusion consequently is to the divine fiat: “Let us make man after our likeness.”\n\n**not only for himself, but for his posterity**—“With Adam as a publick person” (Larger Catechism). Read Rom. v. 12–19. “God made and appointed Adam to be a public person, yet not so out of mere will, but that it had also for its foundation so natural and necessary a ground, as it was rather a natural than a voluntary thing. . . . Now the natural necessity upon which this designation of him to be a public person was made is this: God had, as the author of nature, made this law of nature, that man should beget in his image or likeness. . . . So then, in this first man the whole nature of man being reposited, therefore what befalls this nature in him by any action of his, that nature is to be propagated from him” (Goodwin).\n\n**by ordinary generation**—This exception is taken because of the extraordinary generation of our Lord in His incarnation. His birth was so ordered by God that He was the Son of man, one of the human race, and yet that the entail of original sin did not embrace Him. God, in ways we cannot fathom, but at the same time in ways that show us that a singular exception was here made to the otherwise universal traduction of original sin, sent His Eternal Son in our nature, and yet did not send Him through Adam. The birth of Christ was rather a creation of a new humanity than a propagation and sanctification of the old. His flesh was the flesh of Adam’s race, sanctified and united to the personality of the Son of God. Adam was the type of Christ, but he was not His father.\n\n“The man Christ was not included in that representation which Adam made as head of the covenant of works (1 Cor. xv. 22, 45); and that, because Christ came not in virtue of the blessing of fruitfulness, given while the covenant of works stood entire, but in virtue of a special promise made after it was broken (Gen. i. 28, iii. 15). Adam’s sin, then, could not be imputed to the man Christ, since Adam did not represent Him in the covenant” (Boston).\n\n“The formation of His human nature was the effect of miraculous, supernatural creating power; therefore he was no more liable to Adam’s sin, as being man, than a world of men would be, should God create them out of the dust of the ground, which would be no more miraculous or supernatural than it was to form the human nature of Christ in the womb of the Virgin. Now, as Jesus, so formed, would not be concerned in Adam’s sin, or fall, whatever similitude there might be of nature; even so our Saviour was not concerned therein” (Ridgley).\n\n**all mankind . . . sinned in him**—That is to say, we were so in Adam that what he did we did, not indeed as to the act, but as to its consequences. Human life is full of this vicarious, solidary way of acting and suffering, and this was the first and most terrible example of it. “To be guilty of Adam’s sin, meant in the Latin anthropology, to be guilty of the *Adamic* sin. It implied the oneness of Adam and his posterity, and a guilt that belonged to the sum total, only because the sin was the act of the sum total” (Shedd). There are three very powerful and exhaustive articles on Imputation in the first series of the *Princeton Essays.* But see any high-class Calvinistic or Puritan theologian on Adam in relation to the human race. See under *Imputation* in any sound system of theology. Consult under Question 33.\n\n**fell with him**—“Fell with him in that first transgression” (Larger Catechism). “O thou Adam, what hast thou done? For though it was thou that sinned, thou art not fallen alone, but we all that come of thee” (2 Esdr. vii. 48; Rom. v.).\n\n> “Both death and I\\\n> Are found eternal, and incorporate both;\\\n> Nor I on my part single, in me all\\\n> Posterity stands curst. Fair patrimony\\\n> That I must leave ye, sons!”—Milton.\n\n“It is improper to say, Adam’s eating of the forbidden fruit was personally and inherently an act of mine. It was personally his, and imputatively mine: personally his, because he did it; imputatively mine, because I was then in him. Indeed, the effects of his personal eating is found in my person; to wit, defilement and pravity” (Bunyan).\n\n**in his first transgression.** Those divines who go most deeply into these matters, believe that they have sufficient scriptural and theological ground for holding that Adam’s headship ceased with his fall. See Rom. v. 18, Revised Version.\n\n### Use\n\n“Our very nature is sinful. Herein is the importance of the doctrine of original sin. It is very humbling, and as such the only true introduction to the preaching of the gospel. Men do not like to be told that the race from which they spring is degenerate. We know how ashamed men are of being low born or discreditably connected. This is the sort of shame forced upon every son of Adam. ‘Thy first father hath sinned’ is the legend on our forehead” (Newman).\n\n### Questions\n\n1. Explain and illustrate the phrases *common person* and *public person.*\n2. Draw out and establish Dr. Cunningham’s position, that the doctrine of the Catechism here alone explains and accounts for “phenomena which actually exist."},{"number":16,"title":null,"part":null,"questions":[17],"paragraphs":[],"clauses":[],"items":[],"text":"**sin and misery.** Sin is both guilt and disease. Man’s depravity, therefore, is the object both of vengeance and compassion, as the Catechism proceeds to set forth."},{"number":17,"title":null,"part":null,"questions":[18],"paragraphs":[],"clauses":[],"items":[],"text":"This Question deals with some of the most profound and important matters in the whole range of revealed and experimental religion. And the Answer supplies a clear, careful, and every way admirable statement of Pauline, Augustinian, and Calvinistic doctrine. In language the most scriptural and theologically exact, the guilt and corruption of Adam, and through him of all mankind, are here set forth. And the foundations are here laid deep for that noble structure of gospel truth that is soon to rise before us. The most that can be done in the notes to such a condensed mass of doctrine as this Answer contains, is to call the student’s attention to the main outlines of the several doctrines here set forth, and especially to indicate where the best teaching is to be found on the profound but most personal and urgent truths here enunciated.\n\n**the guilt of Adam’s first sin**—“*Guilt.* Properly conduct which has to be atoned for, which has to be paid for. Debt, return of equivalent” (Wedgwood). “Crime, punishable offence. The original sense was probably a fine or a payment by way of recompense for a trespass; and the word is to be connected with A.S. *gyld*, a recompense. Both words are from the Teutonic base *gald*, to pay” (Skeat). But words become shaped and fitted to things; and as human life becomes enlarged and enriched, or again degraded and impoverished, so human language expands or contracts itself to life and experience. And accordingly, while *guilt* in the text retains all its etymological significance, yet here the further element is necessarily added of representation, suretyship, and solidarity. If there is anything fixed in theological language, it is the sense of the word guilt. And if there is anything in which Calvinists are agreed, it is in saying that when they affirm “that the guilt of Adam’s sin has come upon us,” they mean exposure to punishment on account of that sin. The first and commonest meaning of this word undoubtedly is that liability to punishment that follows a personal act of illegality. But all history, and literature, and experience sustain the Calvinistic use of the word. We all suffer daily through the wrong-doing of others. And often the guilt of others, of those over us, and in a place to act for us—statesmen, parents, representatives—is imputed to us in exactly the Pauline and catechetical sense. Turretine says that the union or relationship which is to serve as the ground of imputation may be threefold—natural, as between the father and his children; moral and political, as between the king and his subjects; voluntary, as among friends, and between the guilty and his substitute. The bond between Adam and his posterity is twofold—natural, as he is a father and we are his children; and political and forensic, as he was the prince and representative head of the whole human race. And Owen, in his great work *On Justification*, says that things that are not our own may yet be imputed to us, and that by a rule of perfect righteousness. Things done by one may be imputed to another *propter relationem fœderalem*, because of a covenant relation between them. So the sin of Adam was and is imputed to all his posterity. And the ground of this is, that we stood in the same covenant with him, naturally and morally, who was our head and representative. For most clear, sober, and convincing discussions of this subject, let the easily accessible writings of Dr. Cunningham and Dr. Hodge be consulted. See Macpherson’s *Confession*, chap. vi.\n\n**the want of original righteousness**—The Catechism, following Scripture, here teaches that mankind have now lost that “righteousness” which as a race we were created with. We are not only a disinherited family, but we are personally depraved and demoralized. We are born in sin; we are born sinners. The image of God is all but obliterated in us; it is altogether obliterated in its best features. Consult Answer 10 as to what we had and what we have lost.\n\n**the corruption of his whole nature**—“Corruption. The state of being corrupt or putrid; the process of putrefaction; putrescence; taint. Loss of purity and integrity; depravity, wickedness” (Webster). The word is used in morals and religion in a metaphorical sense, and means *moral* putrescence and pollution. “If a man is able to do a right action, and does a wrong one, he is personally guilty indeed, but it cannot be said that his nature is corrupt. The passions and affections may be inconveniently strong, and so the nature be at a disadvantage; but no mere strength of the passions and affections shows the nature corrupt so long as the will retains its power. . . . The test of a sound or corrupt nature, then, is an able or an impotent will; and if a corruption of nature means anything at all, it means the loss of free-will. This was the legitimate advance that was wanted in the Western Church to complete the expression of the doctrine; and this complement it was left to St. Augustine to give” (Mozley). “The corruption of human nature might be a doctrine of theology, but it was also a fact in natural history. If a naturalist could come from Jupiter or Saturn to describe the inhabitants of this earth, he would say that man alone had instincts and tendencies which were constantly leading him to courses of action injurious and fatal to himself and to the race to which he belonged. This corruption was a fact in natural history” (Duke of Argyll in the House of Lords, June 28, 1883). “Nor is it any proof to the contrary that men often excel in generosity of disposition, undertake designs apparently honourable, and put forth evidences of virtue. . . . For all such things which please us with the colour of virtue, are like wine spoiled with the flavour of the cask” (Calvin). Commenting on Zech. xiv. 12, Dr. Moore says: “The first element of the punishment is *corruption*, which is set forth by the terrible image of a living death, a fearful, anomalous state, in which the mouldy rottenness of death is combined in horrible union with the vivid, conscious sensibility of life. The soul of the sinner, in its future consciousness of sin, shall feel its loathsome corruption as vividly as now it would feel the slow putrefaction of the body that rotted piecemeal to the grave.”\n\nAccounting for the origin of this corruption of human nature, and defending his doctrines from all misunderstanding and misrepresentation, Edwards says: “I think a little attention to the nature of things will be sufficient to satisfy any impartial considerate inquirer that the absence of positive good principles, leaving the natural principles of self-love, appetite, etc., to themselves, will certainly be followed with the corruption, yea, the total corruption of the heart.” For the full proof and illustration of this position see the whole of the sober and masterly chapter, *Original Sin*, Part iv. chap. ii.\n\n**whole nature**—“There is an intense aversion to the doctrine of total depravity in some men’s minds. . . . The feeling comes in some measure from a misapprehension of its true meaning. It is a term of *extensity* rather than *intensity.* It is opposed to *partial* depravity; to the idea that man is sinful in one moment and innocent or sinless in another; or sinful in some acts and pure in others. It affirms that he is all wrong, in all things, and all the time. It does not mean that man is as bad as the devil, or that every man is as bad as every other, or that any man is as bad as he may possibly be, or may become. But there is no limit to the universality or *extent* of evil in his soul. So say the Scriptures, and so says every awakened conscience” (Tayler Lewis). See the whole of the admirable note in Lange’s *Genesis.*\n\n> “Man lay a grovelling babe upon the ground,\\\n> Polluted in the blood of his first sire,\\\n> With all his essence shattered and unsound,\\\n> And coiled around his heart a demon dire,\\\n> Which was not of his nature, but had skill\\\n> To bind and form his opening mind to ill.\n>\n> . . . . . . .\n>\n> “O man, strange composite of heaven and earth!\\\n> Majesty dwarfed to baseness! fragrant flower\\\n> Running to poisonous seed! and seeming worth\\\n> Choking corruption! weakness mastering power!\\\n> Who never art so near to crime and shame,\\\n> A when thou hast achieved some deed of name.”\\\n> —*Dream of Gerontius.*\n\n(See Bunyan’s *Divine Emblems*, No. xvii., “The Sinner and the Spider;” also his *Grace Abounding*, Par. 84.)\n\n**commonly called Original Sin**—This theological distinction and nomenclature *is* derived from Augustine, to whom the Church of Christ owes so much. Now what is *original* sin? The Shorter Catechism answers that it is the inherited corruption of the whole moral and spiritual nature of man. And the Larger Catechism enlarges that Answer thus: “Original sin is the corruption of man’s nature, whereby he is utterly indisposed, disabled, and made opposite to all that is spiritually good, and wholly inclined to evil, and that continually.” A fearful indictment to be laid against all mankind without exception; but by the confession of the ablest and best of mankind, not one whit exaggerated, or in any point opposed to actual fact and daily experience. If any reader doubts the truth of this terrible doctrine, or is staggered at the tremendous charge it lays against human nature, he is recommended to suspend his judgment till he has read the great masterpiece on this subject, Jonathan Edwards’ *Original Sin.* Dr. Cunningham admits that it may be doubted, as a mere question of grammatical construction, whether the words, “which is commonly called Original Sin,” apply only to the “corruption of his whole nature,” which is the immediate antecedent, or include also the other ingredients or constituent elements of the sinfulness of the state into which man fell, which had been previously mentioned,—viz. the guilt of Adam’s first sin, and the want of original righteousness,—but any ambiguity in this respect is removed in the fuller exposition given under the corresponding Question in the Larger Catechism, where it is plain that the statement made as to the common meaning of the words “original sin,” applies it only to the corruption of our nature,—the inherent depravity which is the immediate source of actual transgression. “Original sin, in its full extent, consists of three parts,—the guilt of Adam’s first sin, the want of original righteousness, and the corruption of our whole nature. This last is commonly called *original* sin, as being the worst part of it” (Boston). “After the heavenly image in man was effaced, he not only himself was punished by the withdrawal of the ornaments in which man had been arrayed,—viz. wisdom, virtue, truth, justice, and holiness, and by the substitution in their place of those dire pests blindness, impotence, vanity, impurity, and unrighteousness,—but he involved his posterity also, and plunged them in the same wretchedness. This is the hereditary corruption to which early Christian writers gave the name of original sin, meaning by that term the depravation of a nature formerly good and pure” (Calvin). “The great and original principle in sin is self-love; it is the spirit, the quintessence of original sin” (Goodwin). (But see Hodge, ii. p. 144; Macpherson, *Confession*, vi. 1.)\n\n> “Sky lower’d, and muttering thunder, some sad drops\\\n> Wept at completing of the mortal sin\\\n> Original.”—Milton.\n\n**actual transgressions**—“It is important to notice that the term ‘actual’ applied to sin in this connection is employed in its etymological signification to denote the sin of single choices and distinct acts, in distinction from the sin of the heart, or natural disposition which proceeds from it” (Shedd).\n\n**which proceed from it.** “From within, out of the hearts of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within and defile the man” (Our Lord, instructing His disciples). “Single out the grossest sin thou hast ever committed, which hath brought thee lowest on thy knees, and hath cost thee most sighs and sobs, which thou hast drenched and watered with most tears, and compare it with the evil disposition of thy heart and nature which was the root that cursed fruit grew on. . . . Take any poisoned root, and you will find the least piece of it hath as much strength of poison in it as all the leaves and branches. . . . It hath not only been actually the cause of all the sins thou hast committed, but virtually, and radically, and potentially it is the seminal root of millions more even of all manner of sin thou never actedst, God restraining thee, so that thou hast seen the least parts of the villany of it” (Goodwin’s *Unregenerate Man’s Guiltiness*). All students of divinity should get this foundation book by heart.\n\n### Uses\n\n1. At first sight, and before experience, one might well think that such a work of divine grace in the soul as the new birth implies, would eradicate and expel the corruption and bias to sin that come to us in our natural birth. And there have been, and still are, superficial and heretical schools in the Christian Church that teach this fanciful doctrine, but they teach it in the teeth of all Scripture and experience. The truth is, an unspeakable torture and wretchedness, because of indwelling and ineradicable sin, has always been a mark of the presence of a deep and evangelical work of grace in the soul.\n2. “Adam, before his fall, felt, we may suppose, love, fear, hope, joy, dislike, as we do now: but then he felt them only when he ought and as he ought. . . . But, at the fall, this beautiful order and peace was broken up: the same passions remained, but their use and action were changed; they rushed into extremes, sometimes excessive, sometimes the reverse. Indignation was corrupted into wrath, self-love became selfishness, self-respect became pride, and emulation, envy and jealousy. Thus his soul became a chaos, and needed a new creation” (Newman).\n3. Goodwin’s *Unregenerate Man’s Guiltiness* is a masterly treatise on the whole subject.\n4. As to the “impertinence of talking of the innocent and kind actions, even of criminals themselves, surpassing their crimes in number, and of the prevailing innocence, good nature, industry, felicity, and cheerfulness of the greater part of mankind,” by those who either misunderstand or deny the doctrine of Original Sin, see by all means Jonathan Edwards on *Original Sin*, Part i. chap. i. sec. iii.\n5. “If we, as we come into this world, are truly sinful, and consequently miserable, he acts but a *friendly* part to us, who endeavours fully to discover to us our disease. Whereas, on the contrary, he acts an *unfriendly* part who to his utmost hides it from us: and so, in effect, does what in him lies to prevent our seeking a remedy for that which, if not remedied in time, must bring us finally to shame and everlasting contempt, and end in perfect and remediless destruction hereafter” (Edwards).\n\n### Questions\n\n1. To whom do we owe the theological phrase *Original Sin*?\n2. Point out the grammatical ambiguity in the Answer to Question 18; and state what Original Sin strictly denotes according to our Standards.\n3. Explain the saying: *In Adam the person corrupted the nature, but in his children the nature corrupts the person.*\n4. Give the leading passages where Scripture employs the metaphor of corruption to set forth sin.\n5. Exhibit some reasons why repentance and humiliation are due from us on account of original sin.\n6. Explain the saying of Seneca: *All vices are in all, but all are not extant in all.*\n7. Explain Pascal’s saying: *There will always be Pelagians and Augustinians in the world: the first birth produces the one, the second birth produces the other.*\n8. Connect the third and fourth clauses of this Answer with the fourth and fifth clauses of Answer 10."},{"number":18,"title":null,"part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[],"text":"**All mankind by their fall**—On “The Fall,” see Answer 13.\n\n**lost communion with God**—*Communion* is only possible when there is *community* of mind, when the *communing* minds are animated by the same spirit. Now, though the Catechism does not put it in this way, yet the great loss that man suffered by his fall was just the loss and withdrawal of the Holy Spirit, whose indwelling constituted and sustained the image of God in the human heart. Hence it is part of the apostolic benediction that the “communion of the Holy Ghost” be with all over whom it is pronounced. He left the soul of man at the fall, and he is restored in regeneration and union to Christ our Second Head. “Communion with God is by faith in the understanding and love in the will” (Goodwin).\n\n**wrath and curse**—Wrath, Old English, anger, indignation. “People that are but little acquainted with the terrors of the Divine Wrath are not much afraid of trifling with their Maker. For my own part, I would sooner take Empedocles’ leap and fling myself into Mount Etna, than I would do it in the slightest instance, were I in circumstances to make an election. Wrath in comparison with mercy is but slightly touched upon in Scripture, because it is not so much a discovery of wrath as of forgiveness” (Cowper). “Curse, Swedish *kors* (cross)! interjection; A.S. *corsian*, to execrate by the sign of the cross” (Wedgwood). “The verb from which the word comes denotes to cut off, thence to devote, to withdraw from common use, and consecrate to God = *sacrare.* The word itself, used actively, means the devotement of anything by Jehovah, His putting it under a ban, the result of which is destruction. . . . And passively the word denotes *the thing devoted*, doomed, laid under the ban.” (See Maclear’s scholarly note on Josh. vi. 17. See also Cruden’s analysis under the word. Cruden is always as excellent as he is unambitious.)\n\n**miseries in this life**—“Miser, an avaricious man, niggard. It sometimes means merely a wretched creature, as in Spencer. Probably connected with Greek *misos*, hatred, from which Lat. *miseria*, wretchedness” (Skeat). “What are the punishments of sin in this world?—The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections: or outward, as the curse of God upon the creatures for our sakes, and all the other evils that befall us in our bodies, names, estates, relations, and employments: together with death itself” (Larger Catechism). (See a sternly humorous passage in Edwards in refutation of the Pelagian frivolity that the curse lies upon the ground, but not upon man, Gen. iii. 17.)\n\nPlutarch says that Homer attributes to man the unhappy primacy of having the superiority in miseries:—\n\n> “What wretched creatures of what wretched kind,\\\n> Than man more weak, calamitous and blind!”\n\n> “I now must change\\\n> These notes to tragic: foul distrust, and breach\\\n> Disloyal on the part of man, revolt,\\\n> And disobedience: on the part of heaven,\\\n> Now alienated, distance and distaste,\\\n> Anger and just rebuke, and judgment giv’n,\\\n> That brought into this world a world of woe,\\\n> Sin and his shadow Death, and Misery,\\\n> Death’s harbinger.”—Milton.\n\ndeath itself—Jas. i. 15.\n\n> “Thou therefore on these herbs, and fruits, and flowers\\\n> Feed first; on each beast next, and fish, and fowl;\\\n> No homely morsels; and whatever thing\\\n> The scythe of Time mows down, devour unspared;\\\n> Till I in man residing through the race,\\\n> His thoughts, his looks, words, actions, all infect,\\\n> And season him thy last and greatest prey.”\\\n> —Sin to Death in *Paradise Lost.*\n\n“Men look upon death as the extreme limit of all punishments, but in the view of the divine tribunal it is scarcely the beginning of them” (Philo).\n\n**pains of hell for ever.** “Pain, French *peine*, pain, penalty, punishment. From *pœna*, retribution, a word which, from the prominence of the idea in religious teaching, would readily be carried into all European languages” (Wedgwood). “Hell, the place of the dead; the abode of evil spirits. . . . From a Teutonic base *hal*, to hide. So that the original sense is the hidden or unseen place” (Skeat). “I wish you could but lay your ears to hell, that standing as it were behind the screen, you might hear sin spoken of in its own dialect by the oldest sons of perdition there; to hear what Cain says of murdering his brother Abel; what Saul says of persecuting David and the priests of Jehovah; what Balaam and Ahithophel say of their cursed counsels and policies; what Ahab says of his oppression of Naboth; and what Judas says of treason; and indeed hear how the least sin is there spoken of” (Goodwin).\n\n> “Regions of sorrow, doleful shades, where peace\\\n> And rest can never dwell, hope never comes\\\n> That comes to all.”—Milton. See ii. 570–628.\n\nCf. Dante:—\n\n> “Through me you pass into the city of woe:\\\n> Through me you pass into eternal pain:\\\n> Through me among the people lost for aye.\\\n> Before me things create were none, save things\\\n> Eternal, and eternal I endure.\\\n> All hope abandon ye who enter here.”—*Inferno*, iii.\n\n### Questions\n\n1. Exhibit the shallowness of the Pelagian interpretation that the curse does not lie on man, but on the ground. Gen. iii. 17.\n2. Explain Satan’s cry: *Which way I fly is hell: myself am hell.*"},{"number":19,"title":null,"part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[],"text":"With this question we enter on the region of *Christology*, the doctrine of Christ, or *Soteriology*, the doctrine of salvation, “the Immanuel’s Land of theology.” “We have already sailed over one sea, that of man’s corruption, a dead sea, as I may call it; and we are now entering into another, a far vaster and deeper, of God’s love and free grace” (Introduction to Goodwin’s Sermon on Eph. ii. 4).\n\n**mere good pleasure**—“Of His mere love and mercy” (Larger Catechism). The Scriptures always trace up man’s salvation to the sovereign grace of God. Christ Himself is the gift of the Father. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” “The Apostle Paul saw as deeply as any other man the difficulty of making salvation depend on the elective love of God, but he saw more deeply the difficulty of making it depend on anything else. . . . There may be difficulties in referring salvation to the election of God, but there are still greater difficulties in trying to refer it to the election of man” (Moore).\n\n**elected some to everlasting life**—The first time this word occurs in the Bible, it is already put to its very highest use. It is applied by Jehovah in Isaiah to the Messiah Himself: “Mine *elect*, in whom my soul delighteth.” And another passage taken out of the same prophet is by an apostle applied to our Lord, “Behold, I lay in Zion a chief corner-stone, *elect*, precious.” Jesus Christ is thus described in both Testaments as God’s elect. The unfallen angels are also characterized by this lofty title, as in the apostolic commission to Timothy: “I charge thee before God, and the Lord Jesus Christ, and the *elect angels*.” Israel as God’s people are often called by this distinguishing name (Isa. xlv. 4, lxv. 9). In the New Testament this designation is applied to all true believers, as in Rom. viii. 33: “Who shall lay anything to the charge of God’s *elect?*” And as the designation is made a ground of comfort to the Roman Christians, so is it used as a ground of counsel to the Church at Colossæ: “Put on therefore, as the *elect* of God, holy and beloved, bowels of mercies.” And lastly, the word is applied to persons eminent for the display of the Christian graces, as in John’s Second Epistle: “The elder unto the *elect* lady;” and again: “The children of thine *elect* sister.” “Such is the great scheme of doctrine known in history as the Pauline, Augustinian, or Calvinistic, taught, as we believe, in the Scriptures, developed by Augustine, formally sanctioned by the Latin Church, adhered to by the witnesses of the truth in the Middle Ages; repudiated by the Church of Rome in the Council of Trent, received in that Church by the Jansenists, adopted by all the Reformers, incorporated by all the creeds of the Protestant Churches of Switzerland, France, Holland, England, and Scotland, and unfolded in the Standards of the Westminster Assembly, the common representative of all Presbyterians in Europe and America” (Hodge).\n\n**some**—Dr. Morison’s explanation in another connection is applicable here: “The distinction is not between *some* and *many*, but between *some* and *all*; for even *many* are only *some*, if they are not *all*.”\n\n**a covenant of grace**—See under *covenant*, Answer 12.\n\n*Grace* means favour, mercy, pardon. (Students should see Dr. Morison’s note, “Grace, Philologically viewed,” in the *Expositor* for July 1880.) Grace and love are essentially the same, only grace is love manifesting itself and operating under certain conditions, and adapting itself to certain circumstances. As, for instance, love has no limit or law such as grace has. Love may exist between equals, or it may rise to those above us, or flow down to those in any way beneath us. But grace, from its nature, has only one direction it can take. *Grace always flows down.* Grace is love indeed, but it is love humbling itself. A king’s love to his equals, or to his own royal house, is love: but his love to his subjects is called grace. And thus it is that God’s love to sinners is always called *grace* in the Scriptures. It is love indeed, but it is love to creatures, and to creatures who do not deserve His love. And therefore all He does for us in Christ, and all that is disclosed to us of His goodwill in the gospel, is called *grace*. (See Owen’s or Goodwin’s Index, under *grace*. See *Confession*, vii.)\n\n“The covenant of grace was made with Jesus Christ, as the Second Adam, party-contractor (Ps. lxxxix. 3; 1 Cor. xv. 45; Rom. v. 15–21; Gal. iii. 16). And Christ, in this covenant, represented all the elect, as the spiritual race, the parties contracted for. Then the covenant of redemption and the covenant of grace are not two distinct covenants, but two names of one covenant under different considerations. By a *covenant* of *redemption* is meant a bargain of buying and selling; and the second covenant was such a covenant to Christ only (1 Pet. i. 18, 19). By a *covenant of grace* is meant a bargain whereby all is to be had freely; and it is such a covenant to poor sinners only (Isa. lv. 1)” (Boston).\n\n“Dear Charles,—My dear love to thee, and to my dear Biddy, who is a joy to my heart, for what I hear of the Lord in her. Bid her be joyful and rejoice in the Lord once and again: if she knows the covenant, she cannot but do so. For that transaction is without *her*: sure and stedfast, between the Father and the Mediator in His blood; therefore, leaning upon the Son, or looking to Him, thirsting after Him, and embracing Him, we are His seed: and the covenant is sure to all the seed. The compact is for the seed; God is bound in faithfulness to Christ, and in Him to us; the covenant is without *us*: a transaction between God and Christ. Look up to *it*. God engageth in it to pardon us: to write His law in our hearts: to plant His fear so as we shall never depart from Him” (Carlyle’s *Cromwell*, Letter cxxix.).\n\n**by a Redeemer.** By one who is to buy us back, ransom us, make atonement for us. Who He is, and how He does His redeeming work, will immediately appear.\n\n“The doctrines of God’s absolute sovereignty and free grace in showing mercy on whom He would show mercy, and man’s absolute dependence on the operations of God’s Holy Spirit, have very often appeared to me as sweet and most glorious doctrines. These doctrines have been made my delight. . . . I have loved the doctrines of the gospel; they have been to my soul like green pastures. The way of salvation by Christ has appeared most glorious and excellent, most pleasant and most beautiful. It has often seemed to me that it would in a great measure spoil heaven to receive it in any other way” (Jonathan Edwards’ *Personal Narrative*).\n\n### Uses\n\n1. “The doctrine of this high mystery is to be handled with special prudence and care, that men attending to the will of God in His word, and yielding obedience thereto, may, from the certainty of their effectual vocation, be assured of their eternal election” (*Confession*, iii. 8).\n2. “Chosen to be holy and without blame;” “ordained unto good works;” “elect unto obedience.” This is the end of election. It is not to any earthly dignity or worldly glory. It is not to any possession or privilege that other men will envy them, for all men may have the portion of the elect if they choose. Election bars no man from blessedness; it only secures its own subjects that they shall not come short of it. Election is not in any sense a decree of exclusion; its whole design is to be an instrument of security. Election shuts no one out; but it is so contrived that it shuts the elect effectually in.\n3. And just as holiness is a certain issue of election, so holiness is the only sure evidence of election.\n4. “Can you give yourself to Jesus Christ to be saved by Him? Then were you given to Him to be redeemed by Him. Your faith on Him speaks your election in Him. True faith is ‘the faith of God’s elect’ (Tit. i. 1). Go on in trusting Him, and in living by faith on Him, and He will make you know that He loved you, and gave Himself for you” (Robert Traill).\n\n### Questions\n\n1. Remark on Whately’s words: *The preacher, in short, is to act, in all respects, as if the doctrine of election were not true.* Consult Cunningham’s criticism in his essay, *Calvinism, and its Practical Application.*\n2. Show how election and predestination differ.\n3. Explain the saying: *Election depends not on good works, but good works depend on election.*\n4. Give the root idea of the name *Redeemer*. Trace the rise and growth of the name in Scripture.\n5. *The whole Scripture, and all divine institutions from the beginning, do testify that this way of God for the saving of sinners is by commutation, substitution, atonement, satisfaction, and imputation* (Owen, v. 409). Consult Answers 25, 27, 33, and 86; and then explain and support from Scripture the above description of the Redeemer’s work.\n6. Explain *the redemption of the body* (Rom. viii. 23), and *the redemption of the purchased possession* (Eph. i. 14).\n7. Explain and distinguish *love, grace*, and *mercy*, and show reasons why the Scriptures never say *God is grace*, or *God is mercy*.\n8. Explain *Christology* and *Soteriology*, and derive and show the application of Dr. Pope’s happy phrase: *The Immanuel’s Land of theology.*"},{"number":20,"title":null,"part":null,"questions":[21],"paragraphs":[],"clauses":[],"items":[],"text":"The metaphor of purchase, ransom, redemption, runs through the whole of Scripture, and supplies to Scripture much of its most instructive and impressive language. So deeply, indeed, is this idea of redemption seated in the whole conception of our need of salvation, and in the divine way of accomplishing it, that it is a question whether it is not more than a metaphor, and whether it is not of the very *essence* of the whole transaction. The student will be interested and instructed and impressed by tracing the growth and contents of the name *Redeemer* from its first Hebrew appropriation by Jehovah down to its fullest Christian application to Jesus Christ. He will take note also of the wealth of argument and illustration and adoration this conception supplies to the New Testament writers.\n\n**The only Redeemer**—Cf. the Confession, chap. viii., “Of Christ the Mediator;” and Larger Catechism, Question 36.\n\n**the Lord**—Owner, ruler, master. Our Redeemer is called our Lord for two reasons. First, He has a lordship founded on His Divine Nature. He owns us and commands us because He created us. He made us, and not we ourselves. But He holds another lordship over us that touches us, if possible, still closer than that—a lordship grounded not so much on His divinity as on His humanity. This is something added to His original power over us. He holds a lordship over us as the recompense and result of all He did and does for us as our Redeemer. This lordship is pointed at in such psssages as John iii. 35, xiii. 3, xvii. 2; Acts ii. 36; Phil. ii. 9, 11. This lordship of Jesus Christ is one of the principal themes of apostolic preaching.\n\n**Jesus**—Heb. *Jeshua* (Neh. viii. 17), another form of Joshua, which again is contracted from Jehoshua (Num. xiii. 16), signifying Help of Jehovah, a Saviour. “Thou shalt call His name Jesus; for He shall save His people from their sins.” There was no dispute about our Lord’s right to bear the name Jesus. Mary called her first-born Jesus, just as Elizabeth called her child John. The “carpenter’s son” was known among the children of Nazareth as Jesus the son of Joseph. He bore a well-known name, but He bore it as no other son of man had ever borne it before Him. Gabriel took Joseph back to the original meaning of the name when he came to command him so to designate the child about to be put under his charge. The angel explained the name, and attached it, in its fresh and original sense, to the child that was to be born in Joseph’s house. It had lost all its meaning, as generations of children so named had heard it called and had answered to it; but all its original force was fulfilled, and far more than fulfilled in Him who was henceforth to bear it, and acknowledge it, and glorify it.\n\n**Christ**—The Greek word *Christos* transliterated into English. The Anointed One, from *chrio*, to anoint. *Christ* is the Greek and English equivalent for the Hebrew *Messiah*. The office of the Messiah was so named and described in Old Testament prophecy long before the Person appeared who was to fill the office and bear the name in history. Of the two names *Jesus Christ* our Lord bears, the one is His personal name, and the other is His official name. His official name, the Messiah, the Christ, was as familiar to the Old Testament Church as it is to us; only, they could not in their time attach it to any given person. Their progress accordingly, as Bengel says, was from the Christ to Jesus, from the office to the official person; while, on the other hand, the progress of the apostolic believers was made just the other way. The Jews in our Lord’s day saw and heard Jesus of Nazareth; but the question and invitation continually put to them was this: Did they accept and acknowledge Jesus as “the Christ”? That the Christ is coming was the faith and hope of Moses and Isaiah; that Jesus is the Christ was the preaching of Peter and Paul.\n\nOn John xvii. 3, Stier says: “The apostolical custom of using *Jesus Christ* as one double appellative, making *Christ* also a proper name, had its origin in this word of our Lord. Speak of Him as He spoke of Himself before God—this was the Spirit’s suggestion to their minds.” (But see Westcott.) “Christ is no single term, but in that name which is one is the signification both of Godhead and manhood. Wherefore Christ is called man, and Christ is called God; and Christ is both God and man, and Christ is One” (Athanasius).\n\n**who, being the eternal Son of God**—See Answer 6. “Theology, led by Origen, introduced the paraphrase of the ‘Eternal Son,’ and with strict propriety, since all the interior relations of the Godhead are of necessity eternal” (Pope). “*His Son Jesus Christ* is a compressed creed” (Westcott).\n\nOriginally and eternally the Redeemer was with God, and was God; but He was God under the character and relation of a Son. There are three Persons in the Godhead, the Father, the Son, and the Holy Ghost. And it is He who is always designated the Son that we have here to do with. “Thou art my Son,” says the eternal Father, “this day have I begotten Thee.” Again, we read that the Son is eternally in the bosom of the Father, and that as such He is the Father’s only begotten. Now all this is plainly designed to teach us that there is a mysterious communication of the Divine Nature from the Father, the First Person, to the Son, the Second; an inscrutable and ineffable communication continually going on, that can only be conveyed to our minds under the figure of human generation. The Holy Ghost points us to earthly fatherhood and earthly sonship as being the entirely inadequate but only available illustration of that eternal relation within the Godhead by which the First Person conveys the Divine Nature to the Second. As the Father hath life in Himself, so hath He given to the Son to have life in Himself. The Son has His Being of the Father, just as, on the other hand, the Father has His Being of Himself alone. The Son therefore is God, because He is begotten of God the Father; and being so begotten, He is revealed to us under the denomination, description, and character of the Son. “And first they had him into the study, where they showed him records of the greatest antiquity; in which, as I remember my dream, they showed him first the *Pedigree* of the Lord of the Hill, that he was the son of the Antient of Days, and came by an eternal generation” (Bunyan). (Consult Dr. Davidson’s note on The Son in his *Hebrews* in the present series.)\n\n**became man**—“And the Word was made flesh.” “The loftiest sentence ever penned by human hand” (Godet). God sent forth His Son, made of a woman. In theological phrase, the Incarnation. “Christology has its own distinct range of theological coinage. Its highest achievement here is the term *Theanthropos, Deus-homo*, God-man; and with this it boldly utters the secret of the whole Bible. It long faltered and hesitated in the choice of a word that should express the holy bond between the Divinity and the manhood; after many experiments it rested on the word *Incarnation*, which is the slightest possible deviation from the very word of the Holy Ghost, through St. John, ‘He was made flesh’” (Pope).\n\nWe are men, and the children of men, and to say that any one “became man” just means that he became like us, became one of us. This then is the “mystery of godliness;” this is the Incarnation of the eternal Son; this is the foundation of all our Christian hope, “The Word was made flesh, and dwelt among us.” “Still, we must ever remember, that though He was in nature perfect man, He was not man in exactly the same sense in which any one of us is a man. Though man, He was not, strictly speaking, in the English sense of the word, *a* man; He was not such as one of us, and one out of a number. His Person was not human like ours, but divine. He who was from eternity, continued one and the same, but with an addition. His Incarnation was a ‘taking of the manhood into God’ . . . He was not a man made God, but God made man” (Newman). “Our nature in Him, as it is human, is not circumscribed or enclosed with a proper subsistence of its own, but lies like a field unenclosed, not hedged in with personality as all our natures are” (Goodwin).\n\n**two distinct natures**—“Two natures met together in our Redeemer, and, while the proprieties of each remained, so great a unity was made of either substance, that from the time that the Word was made flesh in the blessed Virgin’s womb, we may neither think of Him as God without that which is man, nor as man without that which is God. Each nature certifies its own reality under distinct actions, but neither disjoins itself from connection with the other. Nothing is wanting from either towards other. There is entire littleness in majesty, entire majesty in littleness; unity does not introduce confusion, nor does propriety divide unity. There is one thing passible, another inviolable, yet his is the contumely whose is the glory. He is in infirmity who is in power; the same is both capable and conqueror of death. God then did take on Him whole man, and did so unite Himself unto him, and him unto Himself, in pity and in power, that either nature was in other, and neither in the other lost its propriety” (Leo). “In Christ therefore God and man, ‘there is,’ saith Paschasius, ‘a twofold substance, not a twofold Person, because one person extinguisheth another, whereas one nature in another cannot become extinct.’ For the personal being which the Son of God already had, suffered not the substance to be personal which He took, although together with the nature which He had, the nature also which He took continueth” (Hooker). “He of whom I am now to speak is One that has not His fellow. He has two Natures in one Person, plain to be *distinguished*, impossible to be *divided*” (Greatheart in Bunyan).\n\n**one person**—On Personality, see Answer 6. “The term Person as applied to our Lord has a conventional meaning, which is not amenable to science, but is not inconsistent with it. In the true philosophy personality is not nature; it is that in which the nature, with its various developments and forms of exhibition, inheres. The person of a man is the substratum of all that belongs to his nature, as consciously his own, and distinguished from any other. The Person of Christ is Himself, the substratum of all that belongs to the twofold manner of existence” (Pope).\n\n**for ever.** “Inseparably joined” (Westminster Confession). “Never to be divided” (Thirty-Nine Articles). “These Natures, from the moment of their first combination, have been and are for ever inseparable” (Hooker).\n\n“I would not give the truth expressed in these words of the Catechism, ‘Two distinct natures and one person for ever,’ for all the truths that by human language have ever been expressed. I would rather have been the humblest defender of this truth in the four Œcumenical Councils than have been the greatest reformer in the Church, the father of the covenant, or the procurer of the English Constitution” (Edward Irving).\n\n### Uses\n\n1. It has been acutely said, that one obvious use of the full and symmetrical statement of the doctrine of the Sonship, is to facilitate to the imagination the descent of a Divine Person into human nature and human history.\n2. “If any one is tempted to consider such a subject abstruse, speculative, and unprofitable, I would observe in answer, that I have taken it on the very ground of its being, as I believe, especially practical. . . . What do we gain from words, however correct and abundant, if they end with themselves, instead of lighting up the image of the Incarnate Son in our hearts? In truth, His Divine Sonship is that portion of the sacred doctrine on which the mind is providentially intended to rest throughout, and so to preserve for itself the identity unbroken” (Newman).\n\n### Questions\n\n1. Explain and paraphrase the theological dictum: *Our Lord’s Sonship is not only the guarantee of His Godhead, but also the antecedent of His Incarnation.*\n2. What is the meaning of Milton’s phrases, *Paternal Deity*, vi. 750; *The Filial Godhead*, vii. 175?\n3. Show that it is sound Christology to say that our Lord’s manhood is impersonal.\n4. Explain Bengel’s statements: *From the Old Testament point of view, progress is made from the knowledge of Christ to the knowledge of Jesus; from the New Testament point of view, the progress is from the knowledge of Jesus to the knowledge of Christ*: Also: *The Church is never called the body of Jesus, or the body of the Lord, but the body of Christ.*\n5. Explain Peter’s doctrine (Acts ii. 36), that *God made Jesus both Lord and Christ.*\n6. Westcott says: *The full title, His Son Jesus Christ, is a compressed creed.* Explain and shortly expand.\n7. Is it scriptural to say, *God has a man in Him*?"},{"number":21,"title":null,"part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[],"text":"**Christ, the Son of God, became man**—“It was not that, being man, He afterwards became God; but, being God, He afterwards became man” (Athanasius). “While it may be true to say ‘Man is God,’ as well as to say ‘God is man,’ it is not true to say ‘Man became God,’ as it is to say ‘God became man’” (Newman).\n\n**by taking to himself**—The phrase is a scriptural one: “He *took* part of flesh and blood,” “He *took on Him* the seed of Abraham” (Heb. ii. 14, 16). But when the Son of God took our nature He did not circumscribe or enclose it with a human personality like ours. He took a true body and a reasonable soul as instruments He might make use of in His manifold work as Mediator between God and man. Our manhood is like a new attribute added to the Godhead of the Second Person; it is a new avenue of access and egress to the Divine Mind and Heart of the Son of God. Since He took our nature, His capacity for feeling and affection has been enlarged, and His ability to act for us has been increased. And hence our nature endowed, ennobled, and glorified in Him above all conception of ours is after all but a means to an end. For nothing of knowledge or experience or sympathy that enters into or is awakened within our Lord’s Human Nature remains stored up there, it all passes on to become motive to move the Divine Will, and awake the Divine Arm. And hence also the everlasting love that was in the Godhead comes out now on the world in the form of the manhood love of Jesus Christ. He who loved us and loves us is the Eternal and Unchangeable God, but since the Incarnation He loves us with a love that has all those and all their kindred attributes in it, with this new attribute added, that it is now *human*, made human by rising up within and running toward us through the human heart of the Incarnate Son. All the indescribable attributes of Divine Love, and all the lovely and familiar, tender and yearning attributes of human love are now mingled together to make that new manner of love, the love that passeth knowledge, the love of God which is in Christ Jesus our Lord.\n\n**a true body**—This phrase is the abiding protest of the Church against an ancient and deadly heresy. Docetism (Greek, to seem, to put on the appearance) taught that our Lord took to Him only the *appearance* of a body. The Docetics were led to take up this position through a ruling opinion they held, that all matter was essentially and irredeemably impure. And accordingly they believed and taught that our Lord’s body was not and could not be real and true flesh and blood, like the bodies of sinful men. This great error was already showing its presence in the Church as early as the days of the Apostle John. For it is against this false doctrine that he directs such passages as these: “We have seen with our eyes, we have looked upon, and our hands have handled the Word of life.” And again: “Every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God.” And an early Father combating the same error says: “If the Incarnation is a phantom, so is salvation.” And hence the phrase coined for the early creeds, and thence incorporated with our own Catechism—Christ took “a true body.” “That body which it hath pleased Him to make His own, that body wherewith He hath saved the world, that body which hath been, and is the root of eternal life, the instrument wherewith Deity worketh, the sacrifice which taketh away sin, the price which hath ransomed our souls from death. The leader of the whole army of bodies that shall rise again, His body is a body consubstantial with our bodies” (Hooker).\n\n**a reasonable soul**—Possessing reason, rational. This clause of the Creed was originally directed against the Apollinarian heresy, a heresy “held loosely by Arius, but afterwards shaped into consistency by Apollinaris.” No one who has not studied early Church history can have any conception of the struggles the Church had to carry on with all manner of false doctrine concerning the Person of Christ. The Apollinarian heretics admitted, as against the Docetics, that our Lord had a “a true body,” but they contended that the Divine Nature stood Him instead of a soul. They failed to carry out scripturally and symmetrically the whole doctrine of the Incarnation. They could not accept that Christ had a finite intelligence, and human affections, and a human will. They accepted, without demur, the orthodox doctrine of the Incarnation as far as Christ’s body went, but they could not accept it in the region of the mind. It was to correct this defective teaching on a fundamental article of her Christological Creed that the early Church inserted the clause, “a reasonable soul,”—a clause that Scripture enabled, and indeed compelled her to insert. For every page of the gospel narrative testifies to the reality of our Lord’s humanity in His soul as well as in His body. At one time He rejoiced, and at another time He was in sorrow, and joy and sorrow are affections of a reasonable soul. He had a human will distinct from His Divine Will, for he said, “Not my will, but Thine be done.” He spoke of what He felt when He said, “My soul is exceeding sorrowful, even unto death.” And teaching us how to die, he said, “Father, into Thy hands I commend my spirit.”\n\n**by the power of the Holy Ghost**—“The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” These words of the announcing angel point to a forthputting of divine power which had never been exercised before, and has never been repeated since. For Jesus Christ was born, not of blood, nor of the will of the flesh, nor of the will of man, but of the will and operation of the Holy Ghost. “The same Holy Ghost who at the first creation moved on the face of the waters, when darkness was on the deep, and out of the chaos produced light, and order, and harmony, and beauty, did at the commencement of the new creation, out of the corrupted substance of the Virgin, form a human body, as perfectly separated from all corruption by the divine workmanship as the symmetry, and light, and beauty of the material world were separated from the darkness, confusion, and shapelessness of the desolate abyss. And at the moment when this body was conceived by the divine operation of the Holy Ghost, the power of the Highest united to it a soul, formed also in perfect purity and holiness. And at the same moment too were both body and soul united to the Godhead in the Person of the Son, by a personal union, never to be dissolved” (Marcus Dods in *Christian Instructor*, 1830). The student will be rewarded who consults the able and elaborate paper referred to. He will also find it an interesting and instructive study to compare Ps. xl. 6 with Heb. x. 5, consulting the best commentaries on both passages.\n\n**the Virgin Mary**—The Romish Church has much more to tell her people about Mary than the Scriptures have to tell their readers. But the Popish doctrines concerning the immaculate conception, perpetual virginity, and assumption of Mary, are wholly unscriptural and legendary. There is not an atom of authentic history about her till we come to the narrative in the opening of the Gospels. We know nothing of Mary till Gabriel discovers her to us. And important and interesting as her history subsequently would be, it is yet told us in the most incidental way. Though it is to be avoided and blamed, yet it is not to be wondered at that Mary has been too much made of in some parts of the Christian Church. Other women have partaken of Christ, have been grafted into Him, and have received of His spiritual fulness; but Mary, while enjoying this grace with a multitude of her fellows, had this transcendent honour, that her Lord and Saviour took His human life of her, was bone of her bone, and flesh of her flesh, and was to her a child and a Son.\n\n> “Hers was the face that unto Christ had most resemblance.”\n\nThe unhappy way of glorifying Mary, which has issued in such a portentous development of arbitrary dogma as we now see in the Romish creed, took its rise in an orthodox interest, and with a right intention. The Greek Fathers, “delighting in the happy compositions of their language,” called her *Theotocos*, the mother of Him who is God. This epithet was sanctioned by several of the greatest and most orthodox of the early Councils, and it was first used as a “criterion of a true belief in the Incarnation.” This name was not at all intended to add to her honour; it was rather used as another way of vindicating the true divinity of Him who was her Son. And when scripturally and intelligibly used, the epithet is unchallengeable. But as the event showed, the addition of this Christological designation to the scriptural titles of Mary was speedily productive of great error and superstition. The undoubted fact is, that this orthodox definition of the early Councils was a distinct, though unintentional, step toward the deification of the Virgin Mary.\n\nThe sum of Scripture teaching about Mary is this: She was blessed among women in being chosen to be the mother of our Lord. And as His mother her name is to be held in love and reverence by all who believe on and worship her Son. Remembering her service to Him, all generations may well call her blessed.\n\n**born of her**—“O much wished-for birth, without which we ourselves might well wish we had never been born! But do thou thyself, reader, see that thou makest sure of the benefit of that nativity!” (Bengel).\n\n**yet without sin.** “A eulogium peculiar to Jesus” (Bengel). “He had a mother, and His mother conceived Him; but she did not conceive Him in sin, because it was not by the way of ordinary generation (Matt. i. 20). He came not under (and it was well for us He did not) the law of ordinary generation; hence He escaped being defiled with original sin” (Goodwin).\n\nTo see the full force of this, it must be recollected that till Jesus was born all the children born of women had been born in sin. To be a man hitherto was to be a sinner. Till His advent there was none righteous, no, not one. But He was not only not sinful, but He was “not capable of sinning.” (See Marcus Dods on Edward Irving, *Christian Instructor*, 1830.)\n\n### Uses\n\n1. This then is “the Redeemer of God’s elect.” We do not yet know from our Catechism what this wonderful Person is to do. We are simply told up to this point who and what He is. He is God and He is man. Man, with a true body and a reasonable soul; and as such born without sin. Knowing as we do that He was the eternal Son of God, equal with the Father in power and glory, and that He took a body and soul prepared for Him by the Holy Ghost, we might well expect something surpassingly great to come of a union of Godhead with manhood. Had we not already known, we must have waited with the deepest wonder to see to what this would grow. Let us follow it out with understanding, faith, and love.\n2. Let us learn from this also that man is not necessarily and always a sinner. To be a man and to be a sinner are not necessarily and always one and the same thing. There has been one child born, yet without sin. There was once a man on the earth who did not need to confess, “I was shapen in iniquity.” Sin did not reign in the body of Jesus Christ. His garments were never spotted with the flesh. He was sanctified from His mother’s womb, and He kept Himself, and the evil one touched Him not.\n3. The life of Christ the God-man is, or may be, our life. As Adam was the bitter fountain of original sin, as all infirmity, impurity, languor, and mortality of the body, and all unbelief, ignorance, malice, hatred, falsehood, and selfishness in the soul has its rise in Adam and in his sin, so all our graces, faith, love, peace, holiness, hope,—all have their wellspring in Jesus Christ. He is the Vine, we are the branches. He is the Head, we are the members. He is the Son, we are the children. Great is the mystery of godliness; God manifest in the flesh; and then in the flesh made unto us wisdom, and righteousness, and sanctification, and redemption.\n\n### Questions\n\n1. Derive and explain *Docetism, Apollinarianism*, and *Impeccability*. Point out whence the clause, *yet without sin*, asserting impeccability of our Lord, is derived, and give kindred scriptures.\n2. What is the dogma of the *Immaculate Conception*? What do you know of its history and publication?\n3. Point out the leading passages in John’s Epistles directed against Docetism.\n4. Show how the Johannine doctrine of Antichrist bears upon the doctrine of the Catechism."},{"number":22,"title":null,"part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[],"text":"**The offices**—Our English word *office* is derived from the Latin *officium*, and both in derivation and use it means any special trust, duty, or charge laid upon or taken up by one person to perform for another. The name is never applied to what any man does for himself, and at his own instance: the name of an office is applied only to what one does for another. It is a scriptural term, and as such it is of very ancient and frequent employment. Thus we read of Potiphar as an officer of Pharaoh. The elders and judges in Israel also bore this name. We read also of the priests’ office, the office of a pastor, and the office of a deacon. “I am an apostle of the Gentiles,” says Paul, “I magnify mine office.”\n\nThe name is not applied in as many words in Scripture to our Lord’s work, or to any part of it, but it is very familiar to us from theological works, and especially from our Catechism. The classification of our Lord’s work as the execution of the offices of Prophet, Priest, and King, may be regarded as somewhat arbitrary. It may fairly be said that these three categories do not exhaust the teaching of Scripture concerning all that our Lord has done and is still doing for us. And He certainly bears other official names, and sustains relations toward us that cannot all be included under those three offices. His favourite title of *Shepherd*, for instance, implies *all* His offices. (See Goodwin, v. 373.) Still, this threefold classification has long obtained in our best scriptural theology, and it serves many useful purposes to the student and the preacher. This classification of Christ’s work has come to us from the great schoolmen, and it has secured for itself a sure place in all our modern systems of evangelical divinity.\n\n**humiliation and exaltation.** “The Jews have invented a double Messiah; to the one they attribute all those places which mention His low estate and sufferings; and to the other, such as speak of His power and glory. The one they style the son of Joseph, and the other the son of David” (Pearson).\n\n### Use\n\n“How God is to preserve holiness and forgive sin, I am at my wits’ end to know; here I stand nonplussed, my faculty of reason serving me not a jot. . . . Tell me how this is to come to pass, and you shall be my prophet, and priest, and king. For verily to do this pertaineth to Him only who is my Prophet, and Priest, and King” (Edward Irving)."},{"number":23,"title":null,"part":null,"questions":[24],"paragraphs":[],"clauses":[],"items":[],"text":"**the office of a prophet**—The title prophet fits in finely to the definition and description of an office given in the preceding Answer. For as an office is some place or function that some one occupies or performs for another, so a prophet is one who *speaks for another*, conveying and interpreting his will. “The office of the prophet in the fullest sense is to make known Another” (Westcott on John i. 7). Examples of the claim that Christ put forth to be a prophet will be found in such passages as John vii. 16, viii. 28, xii. 49, xiv. 10, 24.\n\n“Christ was, by way of eminence, The Prophet: *that Prophet that should come into the world*, to declare the Divine Will. He published anew the law of nature, which men had corrupted; and the very knowledge of which, to some degree, was lost among them. He taught mankind, taught us authoritatively, *to live soberly, righteously, and godly in this present world*, in expectation of the future judgment of God. He confirmed the truth of this moral system of nature, and gave us additional evidence of it—the evidence of testimony. He distinctly revealed the manner in which God would be worshipped, the efficacy of repentance, and the rewards and punishments of a future life. Thus He was a Prophet in a sense in which no other ever was” (Butler). “He has the whole prophetic life in Himself. The pathos of an Isaiah, the melancholy of an Hosea, the meekness of a Jeremiah, the joy in nature of an Amos, the power of observation of the proverb-writers, the whole world of feeling of the psalmists have all been transferred to Him” (Hausrath).\n\n**by revealing**—“Neither knoweth any man the Father, save the Son, and he to whom the Son will *reveal* Him.” “The only-begotten Son, which is in the bosom of the Father, He hath declared Him.” “The Revelation of Jesus Christ, which God gave unto Him to show unto His servants.” “The way of salvation made known by Christ is a *revelation*; it is not a relation of something already known; it is not theory, invention, or speculation. Neither is the way of salvation a discovery of human reason, like scientific discoveries. And hence the absurdity of *improvements* in religion” (Stewart of Cromarty).\n\n**by his word and Spirit**—“The Bible may be considered as a consolidation of partial revelations. There were dreams, visions, voices from heaven, Urim and Thummim, in the olden times. Thus, in these ‘divers manners,’ and at ‘sundry times,’ were revelations made, but God hath in these last days spoken to us by His Son. . . . Thus the Bible is addressed to the understanding, conscience, affections, to the whole soul. And the influence of the Spirit is co-extensive with the word. It flows into and embodies itself in the word. Bless God for the promise of the Spirit, who commands the light to shine out of darkness, by the authority, omnipotence, and grace of His agency. If ye love not the Spirit of Christ, ye are none of His” (Stewart).\n\n**The will of God for our salvation.** “At the time appointed He came forth from the Father, and showed Himself in this external world,—first as its Creator, then as its Teacher, the Revealer of secrets, the Mediator, the off-streaming of God’s glory, and the express image of His Person. Cloud nor image, emblem nor words, are interposed between the Son and the Eternal Father. No language is needed between the Father and Him who is the very Word of the Father; no knowledge is imparted to Him, who by His very nature and from eternity knows the Father, and all that the Father knows” (Newman).\n\n“It is not enough to say of the doctrine of Jesus that it shows a high *religious* character: this it has in common with many others; but in the doctrine of our Lord a distinctly *soteriological* character must be acknowledged. . . . It is not so much religious truth in general, as in an especial sense, the truth as it regards salvation which has been brought to light through Him” (Oosterzee).\n\n### Uses\n\n1. “The main and proper end of one of the offices of Jesus Christ is to cure the defects of the understanding. . . . If we consider all the instructions, reproofs, and doctrines in the word, what are they but so many plasters which Christ lays to our heads to cure our diseased judgments, and by healing them to heal all the other faculties” (Goodwin).\n2. “The great subject of Christ’s instructions, as the Prophet and Teacher of His Church, was the will of God for our salvation. He did not come to teach science or art; He has furnished us with other means of obtaining information on these subjects” (Stewart).\n3. “*What is the first instruction hence?* That none need be discouraged at their natural weakness if Christ is their teacher (Matt. xi. 25)” (Flavel). “And thus it happens that men of the lowest class and the humblest education may know fully the ways and works of God: far better and more truly than the most sagacious man of this world to whom the gospel is hid. Religion has a store of wonderful secrets which no one can communicate to another, and which are most pleasant and delightful to know. ‘Call upon me, and I will answer thee, and show thee great and mighty things which thou knowest not of’” (Newman).\n\n### Questions\n\n1. Explain Milton’s words: *All His Father in Him shone*, and give scriptural parallels.\n2. Explain Butler’s words: *He published anew the law of nature*, and give scriptural illustrations."},{"number":24,"title":null,"part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[],"text":"**the office of a priest**—Priest, Lat. *Presbyter*, an elder, an old man. “Salvation is of the Jews:” so much so, that the very vocabulary of our salvation was once the mother-tongue of God’s ancient people. Jewish words, Jewish ordinances, Jewish experiences, mingle with all our New Testament and Christian facts and doctrines. In the doctrine of the Christian atonement we still think and speak after the manner of the Jews. The figure of a throne, and a lawgiver and judge sitting upon it, with an atoning priest and intercessor standing beside the throne sprinkling the throne and all those who approach it with atoning blood,—all that scenery and nomenclature is taken from the Mosaic ritual. And so divine and necessary is this whole conception, that even when an inspired apostle is labouring to deliver his readers from their bondage to Jewish traditions, he perpetuates that tradition to all coming time. He is compelled to write as a Jew even when he is divinely working his way out of their religious fellowship. There is no book in the Bible more Jewish in its language and modes of thought than the Epistle to the Hebrews, though that epistle is throughout a divinely directed argument to prove that the Jews’ day is past, and that the faith and worship of the Jew is decayed and waxed old and ready to vanish away.\n\n“Sacrifice being of divine appointment, the calling and institution of the priesthood was so likewise. The nature of the priest’s office implied sin. A priest is radically and essentially a mediator or intercessor, and it is only when there is no sin that there is no need of an intercessor. It was not because of the distance of the Creator from the creature as a creature that the necessity for a mediator arose, but because of his distance as a guilty creature” (Stewart).\n\n**offering up of himself**—“And since, in every sacrifice, four things are considered,—*to whom* it is offered, *by whom* it is offered, *what* is offered, and *for whom* it is offered,—nor is sacrifice due to any save to God alone, therefore our High Priest offered Himself to God for us, at once the Priest and the Sacrifice” (Ambrose). “The very soul of the doctrine of atonement is its *substitutionary* nature: that taken away, the whole circle of New Testament phraseology—not only in the English translation, but in the original—would require to be fundamentally changed: the language of Scripture is adapted to a vicarious intervention, and to no other” (Pope).\n\n**a sacrifice to satisfy divine justice**—Lat. *sacer*, sacred, whence *sacerdos*, a priest; *sacrificium*, the holy rite of offering a victim. “Sacrifice was the centre of worship before Christ. It was that part of the Hebrew service which above all foreshadowed His love, His atonement and sacrifice, and the reconciliation to God by His blood whose merits it pleaded” (Pusey).\n\n“The honour of God does not permit Him to forgive sinners out of His pity; for thereby not only would the unrighteous be made equal to the righteous, and all order in His kingdom overthrown, but even unrighteousness itself would be put upon a level with God, if, like Him, exempted from the authority of the law” (Ritschl).\n\n“The word *satisfaction* is the one which for ages has been generally used to designate the special work of Christ in the salvation of men. Its exact etymological equivalent is ‘the doing enough.’ This word has the advantage of being precise, comprehensible, and generally accepted, and should therefore be adhered to” (Hodge). “That satisfaction by which sins are blotted out, so that we are no longer under the curse and the sentence of death, is to be found nowhere else than in the sacrifice of Christ’s death” (Calvin).\n\n> “Man in himself had ever lack’d the means\\\n> Of satisfaction. . . . For God more bounty show’d,\\\n> Giving Himself to make man capable\\\n> Of his return to life, than had the terms\\\n> Been mere and unconditional release.\\\n> And for his justice, every method else\\\n> Were all too scant, had not the Son of God\\\n> Humbled Himself to put on mortal flesh.”—Dante.\n\n> “Die he or justice must: unless for him\\\n> Some other able, and as willing, pay\\\n> The rigid satisfaction, death for death.\\\n> Say, Heavenly Powers, where shall we find such love,\\\n> Which of ye shall be mortal to redeem\\\n> Man’s mortal crime, and just th’ unjust to save,\\\n> Dwells in all heaven charity so dear?”—Milton.\n\n> “What Adam did amiss,\\\n> Turned to our endless bliss;\\\n> O happy sin, which to atone,\\\n> Drew Filial God to leave His throne.”—Ken.\n\nThis last is but a versification of Augustine’s bold words, *Beata culpa*.\n\n**and reconcile us to God**—Reconcile, to restore to friendship those who have become estranged or hostile. Now this is the work of Christ as a *priest*. He removes the offence, and makes peace between God and the sinner, and hence Paul calls the gospel “the word of reconciliation.” “In vain it is objected that the Scripture saith our Saviour reconciled man to God, but nowhere teacheth that He reconciled God to man; for in the language of the Scripture to reconcile a man to God is in our vulgar language to reconcile God to man, that is, to cause Him who before was angry and offended with him, to be gracious and propitious to him” (Pearson). “The satisfaction for our sins was accomplished on the cross, and it depended upon the eternal pleasure of God, who would be pacified in this way” (Calvin on Rom. iv. 25). “There was need of reconciling us to God, because by sin we were set at enmity with God (Isa. lix. 2). God had a *legal* enmity against us, such as a just judge hath against a malefactor, whose person he may love notwithstanding (Matt. v. 25). And we have naturally a *real* enmity against God, inconsistent with love to Him (Col. i. 21)” (Boston).\n\n“The office of a priest differed from all other ecclesiastical offices, in that he was to deal with God on behalf of man. Others, from the inspired prophet or apostle to the evangelist, bishop, elder, or deacon, were appointed by God to deal with man. The priest likewise held his office by the command of God; but his office was God-ward, while that of all the others was man-ward” (Stewart). (See Owen, *Vindiciæ Evangelicæ*, chap. xxix.)\n\n**making continual intercession for us.** To intercede is to come in between two parties at variance, with a view to their reconciliation. And the Scriptures supply us with abundant consolation concerning the intercession of Christ in our behalf. “Who is he that condemneth?” is the apostle’s challenge; “It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” “Nor must we look upon this as a servile or precarious, but rather as an efficacious and glorious intercession, as of Him to whom all power is given both in heaven and earth” (Pearson). This intercession is perpetual, unconditional, and all-prevailing. It is not carried on by words and pleadings; Christ’s simple presence in our nature at God’s right hand secures for us the fruit of His death. Hence the orthodox schoolmen said His intercession was *real*, not *verbal*.\n\nThere is a relation or correspondence distinctly traceable in Scripture between the various parts of Christ’s work for us, and the results of that work in us. It is a frequent scriptural distinction to say that as on earth He gave Himself for our sins, so in heaven He makes intercession for our persons. He died for our sins, He intercedes for our souls. The apostle puts it very clearly in Romans: “We are justified by His blood; but being reconciled we are saved by His life.” Our past sins were the cause of His death; our sanctification and full salvation are the end and fruits of His intercession. “Christ’s intercession in heaven, is a kind and powerful remembrance of His people, and of all their concerns, managed with state and majesty: not as a suppliant at the footstool, but as a crowned prince on the throne, at the right hand of the Father” (Traill).\n\n### Uses\n\n1. “The essential idea of sin is not, that it is merely a debt or an injury, but that it is a violation of God’s law, and therefore the leading character or aspect in which God ought to be contemplated when we regard Him as dealing with it, is not that of a creditor, or an injured party, who may remit the debt, or forgive the injury, as He chooses, but that of a lawgiver and a judge who has promulgated a just and righteous law, prohibiting sin under pain of death, and who is bound, by a regard to His own perfections, and the interests of holiness throughout the universe, to take care that His own character be fully vindicated, that the honour of His law be maintained, and that His moral government be firmly established; and who, therefore, cannot pardon sin, unless, in some way or other, full and adequate provision be made for securing all those objects” (Cunningham).\n2. “It is Christ considered as clothed with His garments of blood, and the qualifications of a mediator and reconciler; it is this that makes Him so desirable by sinners, and a fit object for their faith, which looks out for justification, to prey and seize upon. Paul preached Christ above all, so Christ *as crucified* above all in Christ” (Goodwin).\n\n### Questions\n\n1. Derive and explain *priest, pontiff, presbyter, pastor, minister*.\n2. Quote a definition and description of a priest’s office from the New Testament, and explain Ritschl’s words: *His priesthood has more of dissimilarity than of resemblance to the type.*\n3. Explain Meyer’s words: *His* obedientia passiva *is active; it is the highest point of his activity.*\n4. Explain Bunyan’s words: *Christ suffered as a common, though a particular person, and as a sinner, though always completely righteous.*\n5. *Christ died not for propositions only to make them true, but for persons.* What controversy does this statement bear upon?\n6. Make clear the scholastic distinctions between an intercession *real* and *verbal*. Did Christ ever intercede for us verbally?"},{"number":25,"title":null,"part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[],"text":"**the office of a king**—See the amplification of this Answer in Larger Catechism, Answer 45.\n\n> “The king-becoming graces\\\n> Are justice, verity, temperance, stableness,\\\n> Bounty, perseverance, mercy, lowliness,\\\n> Devotion, patience, courage, fortitude.”—Shakespeare.\n\n**subduing us to himself**—We are born in a state of rebellion against God and Christ. We all come into the world alienated from our Maker and Redeemer. And accordingly, one of the leading offices of Christ is to subdue us. And hence it is that every conversion is represented as a conquest: to be more and more brought under law to Christ is the very life of grace and the salvation of the soul. Christ’s sceptre is not so much the symbol of His power as of our salvation.\n\n“Earthly kingdoms are founded not in justice, but in injustice. They are created by the sword, by robbery, cruelty, perjury, craft, fraud. There never was a kingdom except Christ’s, which was not conceived and born, nurtured and educated in sin. There never was a state but it was committed to acts and maxims which it is its crime to maintain, and its ruin to abandon. What monarchy is there but began in invasion and usurpation? What revolution has been effected without self-will, violence, and hypocrisy? What popular government but is blown about by every wind as if it had no conscience and no responsibilities? What dominion of the few but is selfish and unscrupulous? What is military strength without the passion for war? But Christ’s kingdom is of another sort. This is the indelible distinction between it and all other kingdoms, that they spring from evil, and depend on evil, but that the life of the Church lies in what would pull down all the empires of the world—in patience, in simplicity, in innocence, in concession, in passiveness, in resignation” (Newman).\n\n**in ruling and defending us**—Having subdued us, Christ rules us. We are not compelled, but sweetly constrained to take the law of our life in everything from His Word and Spirit. We are proud to confess that we are not our own. Things we would continually do were we our own, we do not do because we are Christ’s. “Your bodies and your souls are His,” says the apostle. And every breach of the covenant in misruling the body or the soul is an act of rebellion against our heavenly King.\n\nBut it is the office of a king to defend as well as rule his subjects. It is the experience of this that teaches His subjects to sing: “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.” And our Lord is set before us in Scripture as a priest upon his throne; that is to say, He is an Intercessor whose power is nothing short of the power of a sovereign. And all power in heaven and on earth is in His hand, that by means of it he should subdue, rule, and defend His people.\n\n**restraining and conquering all his and our enemies.** The enemies of Christ and the enemies of the subjects of Christ are of two kinds, temporal enemies and spiritual. Under temporal enemies may be classed all opposers and persecutors of the cause and people of Christ, with all scoffers and blasphemers of His name. On the other hand, His and our spiritual foes, according to the common classification of Scripture, are sin, Satan, and death. On the restraining and conquering of sin, Pearson uses these weighty words: “Christ then as King destroyeth the power of sin in all those that belong to His kingdom, annihilating the guilt thereof by the virtue of His death, destroying the dominion thereof by His actual grace, and taking away the spot thereof by grace habitual. But in the reprobate and damned souls, the spot of sin remaineth in its perfect dye, the dominion of sin continueth in its absolute power, the guilt of sin abideth in a perpetual obligation to eternal pains; but in all this, in subjection to His throne, the glory of which consisteth as well in punishing rebellion as in rewarding loyalty.” On the restraining and conquering of Satan see Heb. ii. 14; 1 John iii. 8; also the history of the Temptation in the Gospels, and the book of Revelation throughout. “The last enemy that shall be destroyed is death . . . death is swallowed up in victory. . . . And death and hell shall be cast into the lake of fire. . . . For He must reign till He hath put all enemies under His feet.”\n\n### Questions\n\n1. Explain Luke i. 31–33 as our Lord’s contemporaries understood it; also as the Holy Ghost meant it.\n2. Dr. Hodge, discussing the kingly office of Christ, says: *His visible kingdom is spiritual, catholic, temporary, and absolute.* Explain these attributes, and illustrate from Scripture.\n3. Derive and explain the saying: *There are two kings and two kingdoms in Scotland.*\n4. Commit to memory Shakespeare’s *King-becoming graces*; also Kelly’s hymn: *The head that once was crowned with thorns.*"},{"number":26,"title":null,"part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[],"text":"**Christ’s humiliation**—Lat. *humilis*, near the ground. From same root also *human* and *homage*. This is a Scripture term as applied to our Lord (Acts viii. 33; Phil. ii. 8). And the successive steps of His humiliation are given in this Answer.\n\n**his being born**—The Psalmist says that even to “behold the things that are in heaven and on earth” is to “humble Himself.” What then must it be to come to earth and pass through all we are in this Answer told He did pass through! The lowness of His condition, and all that fitly followed that, even to His death and burial,—all this strikes our imagination, and awakens our sympathy more; but to stoop from heaven and its glory and blessedness to earth and its misery, that was humiliation it hath not entered into the heart of man to conceive. For the eternal Son of God to be “born of a woman,” was a humiliation that might lead to any depth, as it did lead to depths that pass our imagination.\n\n**a low condition**—“She brought forth her first-born Son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for them in the inn.” “How was it with Christ, the Son of the living God? Where was He born? In a stable. I suppose not many men suffer an indignity so great: born, not in quiet and comfort, but amid the brute cattle. And what was His first cradle, if I may so call it? A manger. Such were the beginnings of His earthly life; nor did His condition mend as life went on. He says on one occasion: ‘Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay His head.’ ‘Ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich’” (Newman).\n\n**made under the law**—“Christ was born under the moral law as a creature and a Son of Adam, and under the ceremonial law as a Son of Abraham” (Goodwin).\n\n“The law to which Christ subjected Himself was—(1) The law given to Adam as a covenant of works, that is, prescribing perfect obedience as a condition of life; (2) the Mosaic law which bound the Jewish people; (3) the moral law as a rule of duty. And the subjection to the law was voluntary and vicarious” (Hodge).\n\n**undergoing the miseries of this life**—“For sad occurrences and events befalling Him from the dispensations of providence, and the enmity of the creatures, there was more befell Him than ever befell any man. He was *vir dolorum*, a ‘man of sorrows,’ which did all wear and waste Him, as griefs use to do us, so that in the judgment of those that saw Him, He looked nearer fifty years old than thirty, as that known speech may seem to impart. Furthermore, we never read that He once laughed in His lifetime. . . . Nor was there, or ever could there be supposed, any man so put to it as He: wisdom to converse with folly, perfect holiness with sin and impurity, truth with errors and mistakes. In converses of near relations, contrarieties, and antipathies of dispositions, how burdensome are they! He could have had much better and more suitable company in heaven; yet Christ with an unwearied patience bore all this” (Goodwin).\n\n**the wrath of God**—The word wrath is the familiar scriptural term to express any manifestation of the displeasure of God against sin. Christ, although in Himself perfectly holy, bore our sins (2 Cor. v. 21; Isa. liii. 12). “The wrath of God did operate on His soul, filling it with troubles, sore amazement, heaviness, and exceeding sorrow, and casting Him into an agony, even to His sweating great drops of blood, and at length bringing over it a total eclipse of all comfort, and as it were melting it within Him (John xii. 27; Mark xiv. 33, 34; Luke xxii. 44; Matt. xxvii. 46; Ps. xxii. 14). This was a spiritual death, such as a holy soul was capable of. Now the wrath of God could justly fall upon Christ, a person perfectly innocent, inasmuch as He stood surety for sinners (Heb. vii. 22, with Prov. vi. 1, 2; 2 Cor. v. 21)” (Horsley).\n\n**the cursed death of the cross**—*Curse* and *cross* are at bottom the same word and mean the same thing. To curse originally meant to execrate by the sign of the cross. “The curse denounced in the law, on those hanged on a tree, was a ceremonial curse, not hindering the salvation of penitents (Luke xxiii. 33, 43). But the curse that lay on Christ in His humiliation was a real and substantial one, whereof the tree of His cross was but the badge and sign (Gal. iii. 13)” (Boston).\n\n“The love of Christ led Him to unite Himself to us, and He completed the union by His death” (Calvin). (See Goodwin’s *Christ the Mediator*, v. 4, 5.) But let the truth taught in the somewhat technical language of theology never be forgotten: The *Vital Union* was severed for a time by death, but the *Personal Union* never. (See under “for ever,” Answer 21.)\n\n**continuing under the power of death for a time.** This clause in the Catechism is intended to cover all that is taught in the Apostles’ Creed by the words “He descended into Hell.” For the true explication of that unfortunate clause see any good Protestant commentator on the Creed.\n\n*Note.*—The clause in Phil. ii. 8, He humbled, or better, *emptied Himself*, is a crucial passage in christological doctrine. There is a great body of commentators and divines who hold that the eternal Son literally and actually “emptied Himself” of His divine power and glory during His period of humiliation, and only recovered and resumed after His ascension what He had laid aside. But opposed to them there is another and better body of theologians, who earnestly and anxiously contend against all such impossible explanations, and who assert that the apostle must be read metaphorically, and not literally, or rather must be read as referring to our Lord’s condition and experiences in His human nature, and not in His Divine Nature, when he says that the unchangeable and eternal Son “emptied Himself.” For to read that text literally, and of the Divinity, say they, would be the contradiction and overthrow of the very first principles of the doctrines of the Divine Nature and the Divine Sonship. The Divine Nature, they contend, is eternal and unchangeable in each of the Three Divine Persons, and, therefore, in the Second of the Three; and not even the Incarnation, not even the cross or the grave, can in any way suspend or impair the Son’s possession and exercise of the whole Godhead power and glory. And they teach, accordingly, that the “emptiness,” of which Paul undoubtedly speaks, stood only, and could only stand, in the humanity of our Lord, and is to be understood and affirmed of the humanity alone. “Remaining what He was, He became what He was not.” When the eternal Son of God became man, He extended rather than contracted Himself, He added to rather than took from Himself, He added humanity and its humiliating attributes to Himself rather than emptied Himself of divinity and its glorious attributes. And consequently, His human “emptiness,” which was no metaphor, but an awful reality, was continually supported on earth, and is still eternally supplied in heaven out of His own divine and everlasting and unchangeable Fulness. (See Hooker, V. liv. 4.)\n\n### Uses\n\n1. “Homer expresses the Greek idea of greatness in these words: ‘Ever to lead the van, and to surpass others.’ Quite otherwise was it with the Lord Jesus. His path was not upwards, but downwards. He was great, not by ascending, but by descending; hence his was not a brilliant, but a silent greatness. The aim of his every action was to draw near to the mean and the despised, to seek the lost, to minister to others, instead of being ministered unto” (Ullman).\n2. Read Newman’s sermon, *Christ’s Privations a Meditation for Christians*. Also Stewart of Cromarty’s *Tree of Promise*, The Priesthood, ix. Larger Catechism, Questions 46–50. Commit and practise Paraphrase lii."},{"number":27,"title":null,"part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[],"text":"**Christ’s exaltation**—See Larger Catechism, Questions 51–56.\n\n**his rising again from the dead on the third day**—The conception of the resurrection of Christ is almost confined, in modern times, to the fact that “after three days he rose again.” In St. Paul it has a much wider import; it is a new life of Christians as well as Christ—a resurrection of the believer at the same time with his Lord. Altogether, there are four ways in which the resurrection of Christ is spoken of in the Epistles of St. Paul, the ethical or spiritual meanings often blending with the literal facts. First, the resurrection is spoken of as an outward fact, of which there were many witnesses. Secondly, as an idea or doctrine, forming a part also, or aspect, of the inner life of the gospel. Thirdly, as the figure or condition, almost the cause, of the resurrection of believers, which is identified with the resurrection of Christ as the Christian himself is with Christ Himself. Fourthly, as the figure, or condition, or principle of spiritual resurrection. . . . These four series, as points of view in which the resurrection of Christ is spoken of, easily pass into one another (condensed from Jowett on Gal. i. 1).\n\n“The death of Christ is the principal agency toward our reconciliation; but His resurrection is the real assurance that we are truly reconciled to God” (Lange).\n\n**ascending up into heaven**—It was in His human nature that Christ ascended, not in His Divine Nature, because it was always in heaven. “Heaven, that place of all places in the universe of things in situation most eminent, in quality most holy, in dignity most excellent, in glory most illustrious, the innermost sanctuary of God’s temple above” (Barrow). “The heaven into which Christ ascended is not the atmospheric or stellar heaven; the term is an emblematical expression for the invisible residence of God, the seat of perfect order, whence emanates every manifestation of righteousness upon the earth, every victorious struggle of good against evil. The visible heavens, the regularity of the motions of the stars, the lifelike and pure lustres of their fires, this whole great spectacle has always been to the consciousness of man the invisible representation of the divine order” (Godet).\n\n> “From God the Father He proceeds,\\\n> To God the Father back He speeds;\\\n> Proceeds as far as very hell,\\\n> Speeds back to light ineffable.”—Ambrose.\n\n**sitting at the right hand of God the Father**—“A similitude borrowed from princes, who have their assessors, to whom they commit the office of ruling and issuing commands. Thus Christ, in whom the Father is pleased to be exalted, and by whose hand He is pleased to reign, is said to have been received up, and seated on His right hand, as if it had been said that He is installed in the government of heaven and earth, and formally admitted to possession of the administration committed to Him, and not only admitted for once, but to continue until he descend to judgment. . . . All that the apostles intend, when they so often mention His seat at the Father’s right hand, is to teach that everything is placed at His disposal” (Calvin).\n\n“Oh, methought, Christ! Christ! There was nothing but Christ that was before mine eyes. I was not now for looking upon this and that benefit apart, as of His blood, burial, resurrection, but considered Him as a whole Christ, as He in whom all these, and all other His virtues, relations, offices, and operations met together, and that as He sat on the right hand of God in heaven” (Bunyan).\n\n**and in coming to judge the world at the last day.** God in His pure Godhead is not to be our judge, but Christ in His Godhead and manhood. We are to be judged by man. And man’s feelings, affections, passions; His pity, compassion, tenderness, will all operate in the judgment, as well as His wrath, scorn, loathing, and contempt. Our judgment will be as near, and direct, and personal as if we were arraigned before a judge in an earthly court, and as searching and immediate as if God Omniscient and All-righteous sat on our case. The man Christ Jesus will judge every one of us (Acts xvii. 31). “Between His ascension and His coming in glory no event intervenes equal in importance to each of these two events; therefore these two are joined together. Naturally, therefore, the apostles, before the giving of the Apocalypse, set before them the day of Christ as very near. And it accords with the majesty of Christ, that during the whole period between His Ascension and His Advent He should, without intermission, be expected” (Bengel). Read Jonathan Edwards’ great sermon, *The Final Judgment*. On Paul’s words, “God shall judge the secrets of men by Jesus Christ, *according to my gospel*,” Bengel remarks: “The gospel is the whole preaching as to Christ, and Christ will be the judge. . . . All the articles of evangelical doctrine, and the article concerning the final judgment, greatly illustrate one another; and moreover this very article, even in respect of believers, is altogether evangelical (Acts x. 42; 1 Pet. iv. 5).”\n\n### Uses\n\n1. “To none of the great truths relating to the two natures of our Lord is it more necessary to adhere firmly in the present age than to that of His resurrection. A hearty belief in the literal and local ascent of our Lord’s humanity is in itself a belief in the whole mystery of the union of Godhead and manhood” (Ellicott).\n2. “Human nature is at this moment the highest of created natures, and more intimately united to the Godhead than any other; and where our Head is, there shall all His members in due time be. Whoever, then, thou art that turnest thine eye on this one page, our message to thee is, that in a few short years thou must occupy that place to which angels may look up with admiration, or that on which devils may look down, with the conviction that they have been less guilty than thee. Higher than heaven is the fate of him whom the Saviour of the world became man to redeem; and lower than hell must be the fate of him who has even at such a price refused to be redeemed” (Dods in *Christian Instructor*, 1830).\n3. “It is consolatory to think that judgment is vested in Him who has already destined us to share with Him in the honour of judgment; so far is it from being true that He will ascend the judgment-seat for our condemnation. How could a most merciful prince destroy his own people? how could the head disperse its own members? how could the advocate condemn his own clients? . . . It certainly gives no small security that we shall be sisted at no other tribunal than that of our Redeemer, from whom salvation is to be expected; and that He who now in the gospel promises eternal blessedness, will then as judge ratify His promise. The end for which the Father has honoured the Son, by committing all judgment to Him, was to pacify the consciences of His people when alarmed at the thought of judgment” (Calvin).\n4. “Coming to judge the world.” “The thing is true, but the time appointed is long” (Dan. x. 1).\n\n### Question\n\nExplain Bengel’s remark, that *the doctrine of the final judgment is “altogether evangelical.”*"},{"number":28,"title":null,"part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[],"text":"The student will be rewarded who keeps his eye on the structure of the Catechism. Note that as Question 20 introduced Christ and His redeeming work, so the Question now before us in like manner introduces the Holy Spirit. The logical method of this document is one of its most notable features.\n\n**The redemption purchased by Christ**—A redemption, from the very etymology of the word, is a purchase. And hence He who purchased in this case is called the Redeemer. See Answer 20. “The Son of man came to give His life a ransom for many.” Now a ransom is a price paid to redeem those who are held in bondage or captivity. And Scripture everywhere teaches that the fallen state of man is a state of guilt and bondage, from which Christ has redeemed His people by laying down His life as a ransom for them. “Ye are bought with a price,” saith Paul; and Peter says, “We are not redeemed with corruptible things as silver and gold, but with the precious blood of Christ.” “The redemption purchased” is thus an entirely scriptural expression. (See Calvin’s *Institutes*, II. xvii. and Morison on Rom. iii. 24.)\n\n“Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ—(1) *The way of its procurement*; (2) *The way of its administration by Him.* The first is deep, mysterious, dreadful. It was by His blood, the blood of His cross, the travail of His soul, His undergoing wrath and curse. This also adds to the mysterious depth of forgiveness, and makes its discovery a great matter. The soul that looks after it in earnest must consider what it cost. . . . To see the mystery of the love of the Father, working in the blood of the Mediator, to consider by faith the great transaction of divine wisdom, justice, and mercy therein—how few attain unto it! To come unto God by Christ for forgiveness, and to behold the law issuing all its threats and curses in His blood, and losing its sting, putting an end to its obligation unto punishment, in the cross; to see all sins gathered up in the hands of God’s justice, and made to meet in the Mediator, and eternal love springing forth triumphantly from His blood, flourishing into pardon, grace, mercy, forgiveness—this the heart of a sinner can be enlarged into only by the Spirit of God” (Owen).\n\n“Look what salvation thou dost design, saith Christ, that I will purchase, and notwithstanding my purchase thou shalt give it all freely. Grace shall not be robbed one whit by me, but advanced; the ransom of it shall not be one whit impaired by me; no, the giving of me, and that I die by grace (Heb. ii.), shall magnify grace so much the more, and make it double grace. So that now the grace that was in God hath a Saviour for us fitted to His own heart.” (See the whole dialogue between God and Christ in Goodwin’s twenty-first Sermon on Eph. ii.)\n\n**effectual application**—“There are three sorts of works whereby our salvation is completed and accomplished. 1. *Immanent* in God toward us, as His eternal love set and passed *upon* us, out of which He chose us, and designed this and all blessings to us. 2. *Transient*, in Christ done *for* us; in all He did or suffered representing of us, and in our stead. 3. *Applicatory*, wrought *in* us and upon us, in the endowing us with all those blessings by His Spirit, as calling, justification, sanctification, glorification” (Goodwin).\n\n**by his Holy Spirit.** “The Father provides the Saviour, and the purchase is made of Him; the Son is the purchaser and the price, and the Holy Ghost is the great blessing or inheritance purchased, as is intimated, Gal. iii. 13, 14. This inheritance was the grand legacy which Christ left His disciples and the Church in His last will and testament, John xiv., xv., xvi. This is the sum of the blessings of eternal life which shall be in heaven.” (See Jonathan Edwards’s *Religious Affections*, Part iii. section 1—a book of extraordinary ability and value.)\n\n. . . “Christ made His will by His death (Heb. ix.), but the Spirit is His administrator. Christ’s blood and purchase gave us, by His redeeming us, *jus ad rem*; but the Holy Ghost, by applying it, *jus in re*; He gives us possession, livery, and seisin” (Goodwin).\n\n### Use\n\n“We might as well strike from the Bible the name and doctrine of God, as the name and office of the Spirit. In the New Testament alone He is mentioned not far from three hundred times. . . . The work of the Spirit in applying the redemption of Christ is represented to be as essential as the redemption itself. It is therefore indispensable that we should know what the Bible teaches concerning the Holy Ghost, both as to His nature and office” (Hodge).\n\n### Questions\n\n1. Describe the new departure that the doctrine of the Catechism takes from this point.\n2. What is the word that in the Larger Catechism corresponds to *purchased* in the Shorter? Derive both words, and point out the passages where the latter word is used in this connection in the New Testament.\n3. Explain the saying: *Mercy bated Christ nothing.*\n4. *How doth God forgive sin according to the riches of His grace, when He receiveth a price for it? Doth a man freely forgive when he is paid for it?* For full answer, see Goodwin’s Sermon on Eph. i. 7.\n5. Why *HIS Holy Spirit*? and why *His HOLY Spirit*?\n6. How do you explain John vii. 39 and Acts xix. 2?"},{"number":29,"title":null,"part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[],"text":"**The Spirit applieth**—The word literally means to join or fold together, also to lay on, as of an emollient on a diseased or injured part. In the scriptural and doctrinal use of the word in the text, it describes that blessed work of the Holy Ghost by which the fruits of Christ’s redemption are *laid upon* the soul, and effectually and indissolubly made ours. In Hooker’s great sermon on Justification the following passage occurs, and it is here quoted as stating in noblest words the doctrine both of Christ’s purchase of redemption and the manner of its application to us:—“Christ hath merited righteousness for as many as are found in Him. In Him God findeth us, if we be faithful; for by faith we are incorporated into Him. Then, although in ourselves we be altogether sinful and unrighteous, yet even the man which in himself is impure, full of iniquity, full of sin; him being found in Christ through faith, and having his sin in hatred through repentance, him God beholdeth with a gracious eye, putteth away his sin by not imputing it, taketh quite away the punishment due thereunto by pardoning it; and accepteth him in Jesus Christ as perfectly righteous, as if he had fulfilled all that is commanded him in the law; shall I say more perfectly righteous than if he himself had fulfilled the whole law? I must take heed what I say; but the apostle saith, ‘God made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.’ Such we are in the sight of God the Father, as is the very Son of God Himself. Let it be counted folly, or frenzy, or fury, or whatsoever. It is our wisdom and our comfort; we care for no other knowledge in the world but this, that man hath sinned, and God hath suffered; that God hath made Himself the sin of men, and that men are made the righteousness of God.”\n\n**redemption**—The act of redeeming or buying back, effecting a ransom. Thus we speak of the redemption of prisoners taken in war, and of the redemption of an estate that had been mortgaged. In the scriptural and theological language before us, it means the deliverance of sinners from the bondage of sin and from the sentence of condemnation. (See Answers 21, 29.)\n\n**purchased by Christ**—Christ effected the redemption, paid the ransom, and hence He is called the Redeemer. His work is called a *purchase* because He did and paid all that God’s justice demanded for our pardon and release. “Christ hath merited to make us just; but as a medicine that is made for health doth not heal by being made, but by being applied; so, by the merits of Christ, there can be no justification without the application of His merits” (Hooker).\n\n**by working faith**—For *faith* see Question 86. See also, for a full exhibition of the Spirit’s work in our salvation, Goodwin, vol. vi.\n\n**uniting us to Christ**—To unite is to make two or more into one. Now the text teaches that the subjects of effectual calling are made one with Christ. This union is set forth under many beautiful and instructive figures in Holy Scripture.\n\n### Uses\n\n1. “Let us apply ourselves to the Holy Ghost, let us glorify Him in our hearts, let us dart forth beams of special and peculiar love to Him, let us converse with Him, and fear to grieve Him.”\n2. “Is He the author of conversion? Then lament and bewail the hardness of thy heart, which, though it hath so often had good motions put into it by the Spirit, yet hath not followed them, but given a deaf ear to them” (Goodwin).\n\n### Questions\n\n1. Explain the wording in the parallel clause in the Larger Catechism: *The elect are spiritually and mystically, but really and inseparably, joined to Christ as their head and husband.*\n2. Give the leading passages in Scripture where Christ is called *The Redeemer*; also the more familiar figures under which the union that subsists between Him and His people is set forth."},{"number":30,"title":null,"part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[],"text":"**Effectual calling**—*Effectrix vocatio*, Aug. Cruden gives a table setting forth fourteen different uses of this word in Scripture, beginning with the first and simplest use, “And God *called* the light Day” (Gen. i. 5). And the highest sense of this familiar word is seen in such scriptures as these, “God hath saved us, and *called* us with an holy *calling*.” “Give diligence to make your *calling* and election sure.” Dr. Hodge, in his exhaustive and excellent chapter on “Vocation,” says: “The work of the Spirit is in the scriptures called Vocation. It is one of the many excellences of the Reformed theology that it retains, as far as possible, scriptural terms for scriptural doctrines. . . . The words of Scripture are the words of the Spirit, and it is becoming and important that they should be retained.” *Effectual*—Producing, or having adequate power or force to produce, an intended *effect*. As frequently in Paul, “a great door and *effectual* is opened to me;” “by the *effectual* working of His power,” etc. “Calling, in the sense in which Paul uses it, cannot fail, or remain ineffectual. In truth, calling and election are, with him, one and the same thing, with the one exception of the different epochs, which man necessarily assigns to the two acts in question” (Reuss).\n\n**the work of God’s Spirit**—In the Larger Catechism it is called “the work of God’s almighty power and grace;” and in the Confession the work of God’s “word and Spirit.” A *work* like sanctification, not an *act* like justification and adoption. And the stages of the work are given in varied detail in the text and in the two documents named. “*Spirit*, as the word is used to signify the Third Person in the Trinity, is the substantive, from which is formed the adjective *spiritual* in the Holy Scriptures. Thus Christians are called *spiritual* persons because they are born of the Spirit, and because of the indwelling and holy influences of the Spirit of God in them” (Jonathan Edwards).\n\n**convincing us of our sin and misery**—The first step the Spirit takes in our effectual calling is to *convince us of sin*. To *convict*, in ordinary speech, and especially in legal usage, is to prove an accused person guilty of the charge that has been laid against him. To *convince*, again, though originally and really the same word as to *convict*, has by long usage been restricted to intellectual and moral processes. To *convince* is to conquer the mind; it is to subdue any one by reason and argument; it is to force truth home on the understanding and heart. The phrase before us, *conviction of sin*, is an expression often made use of by experimental writers to set forth that conquest of divine grace when the soul of a sinner is so overcome that he feels and confesses himself corrupt, guilty, and lost. And that divine work—for a divine work it always is—is here set in the very forefront of the process of “effectual calling.”\n\nThe Holy Ghost, so to speak, frames an indictment, and carries a conviction in their consciences against sinners. He is always and above all the Spirit of God, the Spirit of truth and of holiness, and if He is to enter our hearts effectually as the Spirit of grace and salvation, He must begin His work in truth. And the first stage of His work is finished when our mouth is shut under a sense of guilt and shame. But while conviction of sin is properly put in the foreground of our effectual calling, yet we are not to understand by that that the Spirit’s convicting work is past and finished when conversion is first effected. On the contrary, it is only the truly converted and spiritually enlightened man who sees or can see what Scripture calls the sinfulness of sin. It is not under the heavy and prostrating hand of the Spirit of bondage, but rather under the healing and sanctifying hand of the Spirit of adoption, that we become spiritually and adequately convinced of sin. Let the student consult Hare’s *Mission of the Comforter*, Note L.\n\n**sin and misery**—For misery, see Answers 19, 20, and 27. All men feel the widespread suffering that is in the world, but this doleful word *misery* is reserved in religious language to describe the experience of persons under the Spirit’s hand in effectual calling. See the Psalms throughout, and such books of experimental and evangelical religion as *Grace Abounding*.\n\n**enlightening our minds in the knowledge of Christ**—“Savingly enlightening their minds” (Larger Catechism); “enlightening their minds savingly and spiritually to understand the things of God” (Confession). Darkness and light are terms which continually occur to describe a state of nature and a state of grace in the Scriptures. Heathenism is a life of darkness; Judaism, if not darkness, has its eyes under a dense veil; while an unregenerate state in Jew and Gentile is slavery in a kingdom of darkness. Believers alone are children of the light and of the day. They are light in the Lord. Nay, they are the light of the world.\n\nIn this part of His work the Holy Ghost turns the sinner’s attention, for a time at least, off himself and toward Christ and His salvation. And the knowledge of Christ now attained just corresponds to the soul’s new knowledge of sin; and these true branches of knowledge grow mutually and correspondingly to the end of life. Let a sinner be once truly convinced of sin, and let his eyes be also enlightened in the knowledge of Christ, and just in the measure of his conviction of sin and misery, the revelation of Christ will prove inexhaustible in its power, beauty, attractiveness, and grace. Yea, doubtless, such a man will count all things but loss for the excellency of the knowledge of Jesus Christ his Lord.\n\n> “Thou celestial Light\\\n> Shine inward, and the mind through all her powers\\\n> Irradiate, there plant eyes, all mist from thence\\\n> Purge and disperse, that I may see.”—*Paradise Lost*, iii. 51–54\n\n**renewing our wills**—“renewing and powerfully determining their wills” (Larger Catechism); “renewing their wills, and by His almighty power determining them to that which is good” (Confession).\n\nThere is a vast literature, ancient and modern, philosophical and theological, connected with the will, and the study is one of the profoundest on which the mind of man can enter. This deep and difficult subject cannot be entered on here. The religious and experimental outcome of the scriptural and confessional doctrine of the will is familiar to many through a well-known work of Scottish divinity—Boston’s *Fourfold State*. The fourfold state, that is, of the human will. Its state in Adam before the Fall; its state in his descendants before regeneration; the state of the will in the regenerate; and lastly, its state in the glorified. This is an old division; both the Schoolmen and the Fathers recognized it, and made use of it. (See Cunningham, vol. i.)\n\nAll the parts of man’s nature have suffered each their own peculiar injury by the catastrophe of the Fall, but it is those parts that have more immediately to do with God and His revealed will that have suffered most. And no part has suffered such a shock and hurt as the will. It is now by nature and in every unregenerate man turned away from God, and in bondage to sin and evil. It is not that man would do good, would return to God if he could; it is not that he cannot, he *will not*. “Ye will not come unto me that ye might have life.” There was no hand holding them back, no cord binding them but the bands of their evil will. This is what is meant when learned divines treat of the bondage and inability of the will.\n\nThe work of the Spirit in renewing the will and setting it free is secret, spiritual, and mysterious. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.” At the same time the work of the Spirit is *in* a man, and though much of that work is necessarily mysterious and inscrutable, yet its results are such as by attention and care may be noted and known, as thus:—“First,” says one whose name occurs often in these notes, “I felt my soul, and all the powers of it, as in an instant, to be clean altered and changed in the disposition of them. Secondly, I found from the same time the works of the devil to be dissolved in my heart in an eminent manner, my understanding enlightened, my will melted and softened, and of a stone made flesh, disposed to receive, and disposed to return to God. And, thirdly, I found my spirit clothed with a new nature, naturally inclining me to good; whereas before it was naturally inclined to evil. And I found in me henceforth two contrary principles, spirit against flesh, and flesh against spirit. And this difference I found, not by reading or hearing any one speak of it, but, as Austin did, I perceived it of myself, and wondered at it; for I may say of this combat, that it is proper and peculiar to men that are regenerate.” Then follows an account of the influence that this great change had on his views of truth and on his way of preaching. And preaching on this very subject afterwards, he says: “When God turneth any man to Himself, He fasteneth that man’s will. The Holy Ghost sits there, at the centre of his soul, and hath a chief hand upon the stern of a man’s spirit. My brethren, your wills are the slipperiest things in the world, the fullest of a lubricity, of a fickleness. . . . Therefore, above all, desire the Lord to fasten your wills, to hold His hand upon that stern always to guide you.” “The will,” says Manton, “is more corrupted than the mind: the understanding is much blinded, but the will is more depraved. . . . We are convinced often when not converted.” (On the whole subject of the will, see Macpherson’s *Confession of Faith*, chap. ix.; also Jonathan Edwards’ magnificent work, *A Careful and Strict Enquiry into the Prevailing Notions of the Freedom of the Will.*)\n\n**doth persuade and enable**—To persuade is to operate on the feelings and affections, and to draw the mind to a determination by presenting sufficient motives. “My brethren, it is not the offers of eternity; it is not all the persuasions of men or angels, nor of the Holy Ghost Himself, if they be but mere moral persuasions, will make a man part with a bird in the hand for two in the bush. My meaning is, that will make a man part with his lusts, or his pleasures and sins, and take and accept the offers of eternity; but it must be the power of God, with whom all things are possible, and He must put forth as much power to work this, as He putteth forth to work all things else” (Goodwin).\n\n**to embrace Jesus Christ, freely offered to us**—*En*, and *bras*, the arm; to clasp in the arms, to cling to with warmth and earnestness: to cherish with affection. “Paul called unto him the disciples, and *embraced* them.” “Having seen and *embraced* the promises.”\n\n**in the gospel.** “*Godspell*, the word of God” (Wedgwood). “The life of Christ. A.S. *God*, God; and *spell*, a story, history, narrative. Thus the literal sense is the ‘narrative of God,’ *i.e.* the life of Christ” (Skeat). See Cruden for the scriptural sense of the word.\n\n“The gospel call is universal in the sense that it is addressed to all men indiscriminately to whom the gospel is sent. It is confined to no age, nation, or class of men. . . . If therefore any one holds any view of the decrees of God, or of the satisfaction of Christ, or of any other scriptural doctrine, which hampers him in making the general offer of the gospel, he may be sure that his views or his logical processes are wrong. The apostles were not thus hampered, and we act under the commission given to them” (Hodge).\n\n### Uses\n\n1. “I had rather feel compunction, than understand the definition thereof” (à Kempis).\n2. “Consider, then, thou called soul, called with an holy calling, that through that little chink, or narrow passage from death to life, thy effectual calling, which was thy first entrance into thy eternity, thou mayest first contemplate that purposing grace of God’s will set on thee; for by calling election is made sure. . . . A saint’s being called is the immediate fruit and breaking forth of purposing and electing grace. Whom He hath predestinated, them He also called” (Goodwin).\n3. “We were safer in slighting the Incarnation and Atonement of the Son of man, against whom sins may be forgiven, than in slighting the work of the Spirit, against whom, if we persevere in sin, it shall neither be forgiven in this life, nor in the world to come” (Irving).\n4. A minister writes:—“When I catechise my children or my servants, I ask them, *What is effectual calling?* and they answer me according to what is written in their book. But now I am retired to catechise myself, must I not be careful to answer according to what is written in my heart? O my soul, what a difference there is betwixt answering this question by the words of the book, and from the experience of my own heart!”\n\n### Questions\n\n1. Explain the theological terms—*Outward Call; Inward Call; Common Grace; Sufficient Grace; Preventing Grace; Co-operating Grace; Sovereign Grace; Free Grace; Habitual Grace.*\n2. Explain Hooker’s words: *Appetite is the will’s solicitor, and the will is appetite’s controller.*\n3. Explain the passage in the Tenth Article of the English Church: *The grace of God by Christ preventing us, that we may have a good will, and working with us when we have that will.* What does the *Confession*, x. 4, mean by the phrase: *Common operations of the Spirit*?\n4. What is the meaning of the statement: *Conviction of sin is the punitive office of the Holy Ghost*?\n5. Explain and illustrate from Scripture the Puritan expression: *law-work*.\n6. Study the development and distribution of the Spirit’s work as here set forth. Point out and shortly explain the five words that describe it, and honestly ask yourself at each step of the study, Has that work been effectually wrought in me?"},{"number":31,"title":null,"part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[],"text":"**effectually called**—See Answer 31.\n\n**in this life**—See Answer 36. In this life, God, of His free grace and by His Holy Spirit, justifies, adopts, and sanctifies every soul He effectually calls (Rom. viii. 30).\n\nThe attentive student will observe that this Question is introductory to the six Questions that follow. He will do well to study and trace the connection and sequence of thought between Question 29 and Question 38."},{"number":32,"title":null,"part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[],"text":"We owe the full and clear exhibition of the great Christian doctrine of justification, as we here possess it, to the labours of the Reformation divines. The Greek Fathers, after centuries of study and discussion, bequeathed to the Church universal the noble inheritance of the doctrines of God, of the Trinity, and of the Person of Christ, as all the orthodox Churches now possess them. The Greek Church, the Latin Church, and the Reformed Church all substantially accept the same answer to the questions, What is God? How many Persons are there in the Godhead? and How did the Son of God become man? And happily, the agreement that extends thus far extends still farther. For as there is no confessional disharmony among the Churches on the Person of Christ, neither is there any schism among them on the great evangelical doctrine of His atoning and redeeming work. But when we come to treat of the work of the Holy Ghost in “applying the redemption purchased by Christ,” errors the most serious, if not fatal, are taught by the Church of Rome. And as the development and vindication of the theological doctrine of God and Christ made the fourth and fifth centuries for ever famous, so the sixteenth and seventeenth centuries stand out above all that went before them in their full and clear exhibition and promulgation of the doctrines of grace. And among the cloud of witnesses God has from time to time raised up to preach His truth, Luther, and Calvin, and Knox, and Owen, and Bunyan stand in the front rank beside Athanasius, and Cyril, and Augustine. All those men, each in his own age and church, proved themselves the true successors of the apostles in the drawing out and defence of scriptural and saving truth.\n\n**Justification**—In entering on this great subject, it must be clearly seen and understood that the whole idea and conception of justification rests and operates on the ground of the divine law. And the divine law is an eternal ground, eternal and unchangeable as God Himself. And all law to be law must have its inseparable sanctions; that is to say, it must be adequately supported and unflinchingly enforced. Now both nature in conscience, and revelation in Scripture, testify that we are in all things and at all times under law to God, under a law moreover that has sanctions of reward and punishment corresponding to the greatness of our trespass or the merit of our obedience. The apostolic and Protestant sense of this word is not the same as its strict etymological sense. According to its root, the word literally means to *make* just or righteous. But in its secondary and scriptural sense it means to *count and pronounce* just or righteous. In gospel justification, God treats a sinner as if he were a just man. *How* God can be both a just God and a Saviour, we are on the way to see. But let the student always remember that *justification* is the antithesis of *condemnation*, and he will never go wrong on this essential truth of the gospel. This contrast and the true sense of the terms are to be seen in such passages of Scripture as Rom. viii. 1, 33, 34. Condemnation is the act of a judge, so is justification. If this simple and clear distinction is kept before the mind, there will be little danger of error or mistake in what follows on justification, and sanctification, and saving faith.\n\n**an act**—As distinguished from *a work*. Even a child, if he is intelligently taught, should never mistake and say that justification is a work. A judge’s sentence is an *act*; it is uttered and executed at once. A teacher’s *work* and a physician’s extend from day to day, and year to year. Now God’s *act* in justification is the sentence of a judge, while the Spirit’s *work* in sanctification is that of a heavenly Teacher and Healer sent from God. *Q.* Why do you call justification an *act* and not a *work?*—*A.* Because it is a thing done all at once, as the sentence or declaration of a judge; and not a work of time, carried on by degrees, as effectual calling and sanctification are (Willison’s Catechism).\n\n**of God’s free grace**—“If it be asked, How it is an act of *free grace* by which we are justified, since it is through the redemption that is in Christ? The answer is this: The redemption that is in Christ is the channel through which justifying grace freely flows to us. It was free grace that provided a Saviour, free grace that led the soul to, and gave it an interest in, the Saviour . . . To the Saviour Himself, it is indeed an act of strict justice, that His people should be justified, since He has paid the full price of it. But to His people who receive the benefits of redemption, it is grace from the foundation to the copestone” (Green). (See Larger Catechism, Answer 71.)\n\n**pardoneth all our sins**—Forgiveth, remitteth a penalty; *per-donare*—thoroughly to forgive. So far true and scriptural. But gospel justification is more and better than mere pardon. Pardon is an act of grace where no reparation or satisfaction has been made. But in the gospel, forgiveness of sin is offered and bestowed on the ground of a reparation and satisfaction having been made to the broken law. If a criminal expiates his crimes, and exhausts his sentence, it is not a pardon he receives when his chains are struck off and his prison door is thrown open. He can claim his freedom as an act of justice. And the Scripture asserts that it is but an act of “faithfulness” and “justice” to the penitent believer when God bestows forgiveness upon him. True; in gospel justification, the sinner has not in himself made satisfaction or endured the penalty, but then the whole gospel goes on this, that Another has done all this for him; his Surety has met the bond and accusation, and on the ground of that offered and accepted satisfaction the sinner is righteously absolved and set free. Pardon is an *act*, but it is a continued, a constantly-repeated act. We “daily break the commandments of God in thought, word, and deed.” And to meet this, our Lord hath taught us to pray for the daily forgiveness of sin. “Nor do I dislike the remark of Chrysostom, that the verb in the present tense, *who taketh away*, denotes a continued act; for the satisfaction that Christ once made is always in full vigour” (Calvin on John i. 29).\n\n**and accepteth us**—Acceptance is a Scripture word—“He hath made us *accepted* in the Beloved” (Eph. i. 6). And the fact that this definition of justification embraces this element, goes to prove our contention above, that justification is more and better than mere pardon. A sovereign may pardon a criminal, but the pardoned man may be abhorred and eschewed by him to whose clemency or statesmanship he owes his pardon. To see how different it is with a justified man, read the context of the above scripture.\n\n**as righteous**—We are not in ourselves righteous, for, *ex hypothesi*, we are condemned sinners; but the way of salvation through Christ meets all our case, and the justification which is here under discussion has this as its essential feature, that it “justifies the ungodly.” In effectual calling and sanctification, God *makes us righteous*; in justification He *accepteth us as righteous*. By infusing or implanting righteousness, He renews and sanctifies us; by imputing righteousness, He justifies us. He never does the one without in the same subject doing the other; but they are separate operations or acts of His, and those acts and operations are clearly set forth in the Answers immediately before us.\n\n**in his sight**—“This expression is a continuation of the forensic scenery. God is on His judicial throne. Men are standing at the bar. The justification referred to is the justification that is realizable in a court of justice. . . . The therapeutical production of inherent righteousness is also and amply provided for. Justification is really in order to sanctification. It is a stepping-stone to something beyond itself. And it is no disparagement to the greater blessing, which is realized in the production of inherent righteousness or holiness, that it is ruled under a different rubric than the term *justification*” (Morison).\n\n**only for the righteousness of Christ**—The prophetic and apostolic conception of righteousness differs fundamentally from all those conceptions of this noble idea that have ever been entertained in the world of religion and morals outside the sphere of divine revelation. Righteousness, as the writers of Holy Scripture set it before us, is first a divine attribute, manifested as the supreme order and law of heaven; and then after and under that it is a condition of created character, a state of rectitude and uprightness the alone source and supreme standard of which is God Himself. “I will fetch knowledge from afar,” says the prophet, “and I will ascribe righteousness to my Maker.” So far all is clear and plain. But what is this “righteousness of Christ” of which such things are said in Scripture and Confession and Catechism? The righteousness of Christ is the result of His life of voluntary, sponsorial, and perfect obedience to the whole law of God under which He with and for us was born; His life of obedience and then His death of atonement for our sins. Jesus, as the Christ, the second Adam, the Surety, the Lamb of God, wrought out a righteousness and acquired a merit, “finished a work,” which according to the covenant of grace is *made over* to those who by repentance and faith are found in Him. He was “made under” our law; He magnified it, and made it honourable; and we were represented by Him in all He did. From the first breath of humiliation He drew in the manger of Bethlehem to the last sigh of resignation He heaved on the cross of Calvary, in both and in all that came to Him between them, Jesus was acting for God and for us as the Christ. And now because of Christ’s work, God is the justifier of the ungodly, and in Christ and before God the sinner becomes the justified. This, then, is “the righteousness of Christ” of which we read so much in the Epistles of Paul. There is no subject the apostle deals with with such pains and power and joy. There is nothing that gives Him such gladness as to be able to offer to sinners the “gift of righteousness.” And there is nothing that arouses His power of rebuke and expostulation like seeing this divine gift despised and rejected. “Do we ask of Paul what is the great want of man? He will answer it is righteousness. Ask what is gained for man by redemption? Again he answers, righteousness. What is the subject of gospel preaching? Jesus died and rose again, that we might be made righteous. What is the purport of the gospel? To declare to men that henceforth there is a way by which they may attain to righteousness. What is that which redounds most to the glory of God? It is that He has revealed the possibility of His being at once just and a justifier. We do not need to multiply these examples; as the reply to all questions, the substance of all arguments, the basis of all definitions, we shall find *righteousness*” (Reuss). (See Greatheart’s discourse to the pilgrims on the Righteousness of Christ.)\n\n**imputed to us**—*Imputare*, to reckon or credit with, to set down to any one’s account. *Imputation* is a scriptural word which the Holy Ghost has used, and designs us to use, in describing one of the divine steps in the act of justification. The word literally means to set down to any one’s account, to lay to any one’s charge. At the same time, to *impute* may mean either of two things. It may either mean to lay to the charge of any one what he himself has actually done, as in Ps. xxxii. 2, 2 Cor. v. 19; or it may mean to lay to one’s charge, and reckon to one’s account, what another has done as representing him, and as standing and acting in his room and stead. This latter is the fixed and invariable sense of the word in all those scriptures and scriptural creeds that treat of Adam and his posterity, and of Christ and His people. *To impute* in the Adamic and Christian sense, is to account to the children what has been done by their father acting in their name; it is to count and treat with the members as one with their covenant Head. This physical, moral, and spiritual law runs through the whole scheme and constitution of human life on the earth. National life, social life, family life, are all full of illustrations of this federal principle, and the scriptural and catechetical doctrines of the oneness of Adam and his children and of Christ and His people are but divine revelations of the universality and depth of the federal and solidary law of human life. There are but two men, says Thomas Goodwin, who are seen standing before God, Adam and Jesus Christ; and these two men have all other men hanging at their girdles. (See this same subject treated under Question 16.)\n\nAs was to be expected, this word is frequently found in Paul, he being the apostle who was appointed and enabled to set forth most clearly and fully the divine way of justification. (See Reuss above.) Indeed, so fundamental and ever present is this idea with the apostle, that an exegetical author writing on this subject is able with perfect truth to say, “I know of no passage in the New Testament in which the doctrine of imputation is more distinctly and unequivocally expressed than in a text where the word *imputation* is not used. It is this: ‘For He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him.’” “*Justificatio* must be taken as the old Protestant dogmatists rightly took it, *sensu forensi*, i.e. *imputatively*. . . . All interpretations that overlook the fact of imputation, such as the Roman Catholic, are erroneous” (De Wette in Alford, Rom. i. 17).\n\n“The more strictly we attach the character of a legal and judicial procedure to the act of God in justification, so much the better. . . . We can scarcely err in the direction of viewing justification too forensically,—casting it too strongly into the mould of what passes, or may be supposed to pass, in a court of law. . . . Then, indeed, grace shines forth in it conspicuously,—grace providing the substitute; grace making us one with the substitute; grace receiving us and dealing with us as one with the substitute. Thus to conserve its gracious character, it is indispensably necessary to hold fast and firm the forensic character of justification” (Candlish, *Fatherhood*).\n\n**received by faith alone.** “To the objection that the exclusive term *alone* is not found in Scripture, it is replied, that though the word be not found *syllabically* used with this purpose, yet there are exceptive expressions equivalent unto it” (Owen).\n\n“At some point or other it was necessary to draw a line between the Catholic and Reformed doctrines of justification. Was it to include works as well as faith? but, if not, was love to be a coefficient in the work of justification? They felt this difficulty, and tried to preserve the doctrine from the alloy of self-righteousness and external acts by the formula of *faith only*” (Jowett).\n\n“Luther and his apologists were taunted as being *solifidians* (faith-alone-ians) and *fide solarians*. They accepted the taunt, so far as the matter of justification is concerned, and gloried in it. But they ever contended that faith must not, and does not, remain *solitary* in the soul. Their maxim was, that ‘faith never *exists* without works, although it *justifies* without works.’ ‘No works,’ says a Latin writer, ‘have place in the justification of man before God. Men are justified by faith alone, without works, moral, ceremonial, or judicial, of any law whatsoever, whether natural, Mosaical, or evangelical.’ It is altogether uncalled for to deny that an unbeliever may be in some, or perhaps in many respects a noble man,—noble in honesty, noble in honour, noble in patriotism, noble in philanthropy. Yet his nobility of character has no justifying element in it. Perfect nobility in all relations, Godward and manward,—perfect and full-orbed righteousness from beginning to ending of his probationary career,—would be requisite, if man were to be justified by works of law.” (See Dr. Morison’s fine Monograph on Romans Third.)\n\n“But you will say, Is not faith an act? It is true, it is, in a grammatical signification, an act; but in the true, real import of it, it is merely passive. Faith doth not give anything to God, as love doth; faith only suffers God to be good to it; it takes in that salvation which grace would bestow upon it. My brethren, the hands of all the other graces are working hands, but the hands of faith are merely receiving hands; now saith the apostle, Not to him that worketh, but believeth” (Goodwin).\n\n### Uses\n\n1. “I cannot but think it best for those who would learn or teach the doctrine of justification in a due manner, to place their consciences in the presence of God, and their persons before His tribunal, and then, upon a due consideration of His greatness, power, majesty, righteousness, holiness, to inquire what the Scriptures and a sense of their own condition direct them unto as their relief and refuge, and what plea it becomes them to make for themselves” (Owen).\n2. “God did, from all eternity, decree to justify all the elect; and Christ did, in the fulness of time, die for their sins, and rise again for their justification; nevertheless they are not justified, until the Holy Spirit doth in due time actually apply Christ unto them” (Confession of Faith).\n3. “We seldom sit down to meat but we eat and leave; so there is in Jesus Christ more merit and righteousness than the whole world has need of” (Interpreter’s aphorism in *Pilgrim’s Progress*, ii.).\n4. “The condescending goodness of Scripture, which speaks of the righteousness of the pious, ought not to be treated as if it were in opposition to the doctrine of justification by faith” (Bengel).\n5. “At that time, while I was greatly reproached for defending this doctrine in the pulpit, and just upon my suffering a very open abuse for it, God’s work wonderfully broke forth among us, and souls began to flock to Christ, as the Saviour in whose righteousness alone they hoped to be justified. So that this was the doctrine on which this work, in its beginning, was founded, as it evidently was in the whole progress of it” (Jonathan Edwards’ *Thoughts on the Revival in New England*).\n\n### Questions\n\n1. Derive *Justification*, and give its true Pauline and Protestant sense. Can you explain Dr. Cunningham’s statement as to the disservice that etymology has in this instance done to divine truth?\n2. The old divines had a saying to the effect that it was conviction of sin that made a man *subjectum capax justificationis*, a subject for justification. Explain.\n3. In the technical language of theologians, Regeneration is called a *physical* change, and Justification a *forensic* change. What is meant by these terms?\n4. Point out some passages of Scripture filled with *forensic scenery*.\n5. Explain clearly and exactly the various senses of *righteousness* in Rom. iii. 21, Phil. iii. 6–9.\n6. Godet, a French commentator on the Epistle to the Romans, in opening up iii. 24, says: *This notion, being justified, is qualified in three directions; in the mode, in the origin, and in the means.* Apply the same analysis and qualification to this Answer.\n7. Show from Scripture, and from the nature of the case, that *not only our legal, but our evangelical righteousness also, is excluded from bearing any part in our justification.*\n8. Explain the saying, which Goodwin describes as no less solid than elegant: *Justification is neither against the law nor according to the law, but above the law and for the sake of the law.*\n9. Exhibit and establish the scriptural and experimental consistency between *the free grace of God, the satisfaction of Christ, and the necessity of good works in the believer.* Reconcile Rom. iii. 28 with Jas. ii. 24.\n10. Commit to memory Hooker’s famous sentence: *There is a glorifying righteousness of men in the world to come, and there is a justifying and sanctifying righteousness here. The righteousness, wherewith we shall be clothed in the world to come, is both perfect and inherent; that wherewith we are justified is perfect, but not inherent; that by which we are sanctified, inherent, but not perfect.*\n11. Explain the allusions, and take to heart the comfort contained in the following passage from Donne’s Sermons:—*There is no condemnation to them that are in Christ Jesus—not if every grain of dust were an Ahithophel, and gave counsel against me: not if every sand upon the seashore were a Rabshakeh, and railed against me; not if every atom in the air were a Satan, an adversary, an accuser; not if every drop in the sea were an Abaddon, an Apollyon, a destroyer—there could be no condemnation if Christ is my witness.*\n12. Prove from Scripture that though justification is an act, it may be, and ought to be, a daily and hourly desired and renewed act."},{"number":33,"title":null,"part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[],"text":"**Adoption** is an act whereby a man takes into his family one who was not originally a member of it, and gives him the standing and privileges of a son. “Neither is there only a natural, but also a voluntary and civil foundation of paternity; for the laws have found a way by which a man may become a father without procreation, and this imitation of nature is called *adoption*” (Pearson). Adoption is a scriptural expression made use of to set forth the sonship relation in which all true believers stand to God the Father on and after their union to His Son Jesus Christ. (See Cruden under the word; also Dr. Macgregor’s note on Gal. iv. 5.)\n\n**an act**—On such passages as Rom. viii. 23, 1 John iii. 2, the old divines have founded the distinction of *adoptio incompleta* or *imperfecta*. Compare what has been said above on justification as an *act*.\n\n**received into the number**—See Answer 20. They are “a multitude which no man could number,” but they are all well known to God. “The Lord shall count, when He writeth up the people, that this man was born there.”\n\n**a right**—At first sight it may seem strange to say that a sinner, even a justified sinner, can have any *rights* as before God. But if the matter is fully considered, it will be seen that the Catechism is true both to legal and domestic usage, as well as to Scripture, in so speaking. For a right at law can be established on proof of adoption as well as on descent; on a donation as well as on conquest, or a personal and original possession. For the scriptural usage and doctrinal ground see John i. 12, margin, and the Revised Version.\n\nCf. Zinzendorf’s hymn:\n\n> “When from the dust of death I rise,\\\n> To *claim* my mansion in the skies.”\n\n**all the privileges**—“Liberties and privileges” (Larger Catechism). (For an admirable enumeration of the “liberties and privileges of the children of God,” see *Confession*, chap. xii., with Macpherson’s note.)\n\n**the sons of God.** “There is one degree of sonship founded on creation, and that is the lowest, as belonging unto all, both good and bad; another degree above that there is grounded upon regeneration, or adoption, belonging only to the faithful in this life; and a third above the rest founded on the resurrection, or collation of the eternal inheritance, and the similitude of God, appertaining to the saints alone in the world to come (1 John iii. 2). And there is yet another degree of filiation, of a greater eminency and a different nature, appertaining properly to none of these, but to the true Son of God alone, who among all His brethren hath only received the title of His *own Son* . . . Christ therefore hath called God after a peculiar way *His own Father*.” (For the full passage see Pearson, art. i.)\n\n*Note.*—The position taken up by the late Principal Candlish in his eloquent work, *The Fatherhood of God*, is this. The original condition and standing of man, with all its gifts and privileges, was not that of true sonship. It contained the germ and potency of sonship, and it would have issued in sonship but for the dreadful catastrophe of the fall. But as his hour of temptation found Adam, his standing toward God was still simply that of an honoured and trusted servant. It was as yet purely a relation of Creator and creature, Lawgiver and subject; it rested on divine and creative right on the one hand, and on human responsibility on the other. It was all embodied in a covenant of works, and a covenant of works is utterly incompatible with a full Fatherhood on the one hand, or with a secure sonship on the other. Man’s standing as constituted in creation was altogether noble, and “very good,” and over and above its present nobility and goodness it had in it the seed of sonship and the prelude of a Divine Paternity. But that seed was trodden down before it had taken proper root, and the yearnings of the Divine Fatherhood had to seek their scope in another object than Adam, and their sphere in another creation than that of which he was the high priest and the head.\n\nBut the Fatherhood that embraces and possesses regenerate men is no figure; it is as real and true as that Fatherhood which eternally generates and lovingly embraces the Divine Son Himself. It is as real and true, for it is one and the same. The Fatherhood of God toward believers is grounded on, and indeed is nothing else than an extension of that Fatherhood that followed, and acknowledged, and sustained the descending and redeeming Son Himself. Our Sonship now is not figurative and fugitive, as it was in Adam; it is clear and full, safe and abiding as is the Sonship of Christ Himself. “I have not hesitated,” says Dr. Candlish, “to avow my belief in the substantial identity of the relation.” In his fifth lecture, “On Adoption as connected with Regeneration and Justification,” the same author says: “I think it of as much consequence to maintain the thoroughly unforensic character of God’s act in adopting, as it is to maintain the strictly forensic character of His act in justifying. All is legal and judicial in the latter act. If it were not so, there would be no grace in it at all. Nothing is legal or judicial in the other; if there were anything of that sort in it, all its grace would be gone.” (See the kindred note under “Justification,” p. 83 above.) The student who will do justice to that characteristically acute, original, and soaring book will be repaid with lifelong elevation and quickening of mind.\n\n### Uses\n\n1. It is a law of nature that like produces like. And that law of a reproduction of likeness happily obtains in the new creation also. It is the heart and the mind that are made new in regeneration, and it is in the “renewed mind,” and in the “new heart,” that the new family features reveal themselves. It is in their actions, and in their affections, that the children of God discover themselves, and give evidence of their new birth and supernatural descent. Even a foundling, who cannot give an account of himself, may have his parentage traced by his features and his complexion; and a child of God will easily be discovered among the children of the devil by his holy actions and heavenly affections.\n2. In the Sermon on the Mount, assurance in prayer is grounded on the Fatherhood of God and the sonship of the disciple. (See also Question 100.)\n3. The Divine Paternity is also set forth as the proper ground of Christian patience (Deut. viii. 5; Ps. ciii. 13; Heb. xii. 9, 10).\n\n### Questions\n\n1. Derive *adoption*: refer to two instances of this act in the Old Testament, and quote some leading passages in the New Testament where this subject is treated of.\n2. Explain the axiom: *Sonship is a personal property, not a property of the nature.*\n3. Explain the saying of Zanchius: *Plus est nos esse filios quam esse sanctos* (It is better to be a son than a saint).\n4. In what sense, and with what enlargement of meaning, is the term *adoption* used by the apostle in Rom. viii. 23? (See Pearson, above.)\n5. Explain *adoptio incompleta* or *imperfecta*.\n6. Do you know, or can you discover, anything about the *Adoptionist* controversy in connection with the doctrine of the Person of Christ?"},{"number":34,"title":null,"part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[],"text":"The word *sanctification*, with its cognates *saint*, *sanctuary*, and such like, occurs a great number of times, and in a great variety of senses, in the Holy Scriptures. The word, like the work it describes, grows from less to more; from small beginnings at first to a great fulness and depth of meaning in the end. Beginning in the most outward, conventional, and ceremonial sense, it ends, as in the text, by containing and setting forth the most inward, spiritual, and exalted realities.\n\n**Sanctification**—Let no student miss consulting Cruden’s most valuable analysis and classification. Calvin, on 1 Cor. i. 2, says: “Now the term *sanctification* denotes *separation*. This takes place in us when we are regenerated by the Spirit to newness of life, that we may serve God and not the world.” And Godet, on John xvii. 17: “The Greek word *to sanctify* is not synonymous with the word *to purify*. The *holy* is not opposed to the *impure*, but merely to the *natural*. To *sanctify* is to consecrate to a religious use anything pertaining to common life. From an Old Testament point of view, consecration was an external and ritual act; under the New Covenant, where all is spiritual, the seat of consecration is first in the heart, the will of the person sanctified.”\n\n**the work**—Not, like justification and adoption, an *act*, but a *work*; a process, having its beginning in regeneration and its consummation and completion in glory. (See Answer 33 under *act*.) Sanctification is often called a work in Scripture, and from the nature of the case the student will see that this is the proper term to apply to it. For regeneration does not all at once make of a sinner a new man, in the sense of extirpating sinfulness from his heart and filling his life with the fruits of righteousness. The seed is planted in the new birth, but it must spring up and grow; it must be watched and watered, digged about and pruned, before it will become a tree of righteousness. That great change makes the sinner a child of God, but long years may have to pass before he attains the stature of a perfect man in Christ Jesus.\n\n**God’s free grace**—“Grace is not of merit, but merit of grace.” The Latin Father here means that no work of ours, even our working out our own salvation, will merit aught at God’s hand; but that if we have any merit, if we do aught worthy of praise or reward, it is all of grace. In the old language of divines, “grace *prevents* merit.” And all grace is “free grace.” The student will note that this phrase “free grace” occurs three times in succession in this part of the Catechism. Justification is an act of God’s *free grace*; adoption is an act of God’s *free grace*; sanctification is the work of God’s *free grace*. For *grace* see Answer 20, and mark what Goodwin says on the characteristically Pauline expression, *free grace*: “Rom. iii. 24. The word *freely* is to show that it is merely *grace*; it is without cause, it is grace dyed in grace, as I used to say, gracious grace.” “To make a man a saint, grace is absolutely necessary; and whoever doubts this does not know what a saint is, nor what a man is” (Pascal).\n\n**renewed**—Dr. John Duncan’s daughter tells us in her diary that having heard a good sermon on one occasion on the words, “For the will of God is your sanctification,” and having spoken well of it to her father, he at once replied, “Did it begin with regeneration?” This question of Dr. Duncan’s goes to the very root of the matter. For sanctification is no mere reformation or refinement of manners or morals. It is a maxim even in ethics, that the morality of the man must precede the morality of his actions. Much more is it a law of Christ and His Church. “Make the *tree* good.” Reformation and sanctification differ, says Dr. Hodge, as clean clothes differ from a clean heart. It is as essential to a truly holy life as it is to a good sermon on a holy life, that it begin with regeneration. (Confession, chap. xiii.) Connect “renewed” in this Answer with “renewing” in Answer 31.\n\n**in the whole man**—“I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ.” It is the teaching of Scripture and the Catechism that sin has corrupted the whole man in every man, and it is the corresponding offer and promise of God in the gospel that He will make the whole man in spirit, and soul, and body blameless. As deep, and wide, and inward as is the taint and infection of sin, so universal and so thorough will the work of sanctification be. Let the theological student turn to Goodwin, Index, *Sanctification*.\n\n**after the image of God**—On *God’s image* see Answer 10. No man hath seen God at any time, but Christ is His express image, and we are renewed after the image of God, when we are made and make ourselves after the image of Christ. The Holy Spirit who wrought all His graces in Christ, and made Him after the image of God, works in us in like manner. He works in us a conformity to the graces that are in Christ, and we put on a conformity to His example. Holy dispositions and heavenly affections are the features and complexion of Christ formed in us.” In adoption we are taken into the family of God, and in sanctification we take on us the family features in tone and manners.\n\n“It is the office of the second Adam to give back to a lapsed race the forfeited image of God. Nor is he, as the Son of God, the renewer only of the miserable state of man, but equally the type and model of the new creation. Such he is, both with respect to personal purity, and to his eternal filial relation” (Candlish, *Fatherhood*).\n\n**enabled**—“In which war, although the remaining corruption for a time may prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so the saints grow in grace, perfecting holiness in the fear of God” (Confession, xiii. 3).\n\n**more and more to die unto sin**—A familiar form of thought with all the more spiritual Scripture writers, with the psalmists and prophets, with John, and Peter, and Paul. To die unto anything is to become indifferent to it, to shake off its power, to be superior to its attractions. A dead man hears not, sees not, tastes not, smells not, feels not; and a soul spiritually dead to sin would be in a world of sin dead to it all. A little reflection and imagination will enable the student to apprehend and appreciate this vivid and impressive scriptural metaphor. (But see Fraser’s criticism of this phrase in his *Scripture Doctrine of Sanctification*, Rom. vi. 2.)\n\n“Such are my feelings; and every day of my life I bless my Redeemer, who has inspired me with them, and who, from a man full of weakness, misery, lust, pride, and ambition, has made me a man exempt from all these evils by the power of His grace, to which all the glory is due, as of myself I have nought but misery and error” (Pascal).\n\n**and live unto righteousness.** There is, no doubt, a striking and instructive resemblance between a death-bed and one aspect of the work of sanctification; but there is a fundamental and essential contrast also. Death, it may be said, drives out and destroys life in a dying man, but in a godly man it is the new life that expels and destroys sin and death. The wisest physicians do not content themselves with striking at the special disease to which their attention has been called. They aim also at strengthening the enfeebled constitution, sure, as they are, that returning strength will be their best ally in rooting out any local and particular evil. And in like manner evil habits and evil affections will be overcome less by ascetic mortification of the body, and close incarceration of the mind and heart, than by attracting the mind and captivating the heart by whatsoever things are true and lovely and of good report. “Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.” As we study this doctrine we may well say with the prophet, “The thing is true, but the time is long.” Compare Antoninus: “Consider thyself to be dead, and to have completed thy life up to the present time: and live according to Nature the remainder which is allowed thee.”\n\nThe student who has mastered the teaching of the Answer on Justification will be in a position at once to understand what is meant by “righteousness” in the text. In the former case it was the righteousness of Christ, here it is the righteousness of the sanctified believer. “We have already showed that there are two kinds of Christian righteousness: the one without us, which we have by imputation; the other in us, which consisteth of faith, hope, charity, and other Christian virtues. . . . God giveth us both the one justice and the other: the one by accepting us for righteous in Christ; the other by working Christian righteousness in us.” (But see the whole matchless sermon in Hooker’s *Works*. Those who have it in their power should master Cremer’s article “Righteousness” in his *Lexicon*.)\n\n### Uses\n\n1. From a multitude of scriptures, and from the whole course of the life of sanctification in the Church, this sure deduction has been drawn: the more sanctification, the more sense of sin. Before sanctification commences there is little or no knowledge of sin; but as sanctification deepens and spreads through the whole man, so does the sense of sin spread and deepen with it, till this strange and disheartening paradox is realized; the less actual sin, the more indwelling sinfulness; and the less outward transgression, the more inward corruption. And thus it is that the life and work of sanctification are continually delivering over such companies of submissive souls to the type of doctrine set forth in the Answer on Justification. And thus it is that the great and vital and blessed doctrine of imputed righteousness has always had such blameless ornaments and determined defenders in the foremost ranks of scripturally taught and spiritually sanctified men.\n2. “Woe to him that is wholly renewed—that is, that thinks himself to be so. That man, without doubt, has never so much as begun to be renewed, nor did he ever taste what it is to be a Christian” (Luther).\n3. One of Bunyan’s Puritan contemporaries expounds “prudence” in Eph. i. 8 of sanctification. In connection with this read the dialogue between Prudence and Christian commencing: “Do you not think sometimes of the country from whence you came?”\n4. *May great sinners be sanctified?* Yes, the Spirit of God can sanctify the vilest heart (1 Cor. vi. 11). And such were some of you, but ye are washed, but ye are sanctified (Flavel).\n5. “After the greatest mortification, I always find the greatest comfort” (Edwards).\n\n### Questions\n\n1. Give the etymology of *sanctification*, and explain the uses of the word in such texts as Gen. ii. 3; Lev. viii. 30; Josh. vii. 13; 1 Pet. iii. 15; Isa. xxix. 23; 1 Cor. vii. 14; 1 Tim. iv. 5.\n2. Master and hold always in mind Cruden’s *four things* in which justification differs from sanctification.\n3. Distinguish and characterize *righteousness* as it is found in Answers 10, 18, 33, 35.\n4. Sanctification is described under these three striking and suggestive metaphors in Scripture: *(1) The casting of metal into a mould* (see Revised Version), *(2) engrafting, (3) writing the law upon the heart.* Give the passages.\n5. 1 Thess. v. 23. A profoundly experimental writer says on this text: *You have here expressed the subject of sanctification in its fullest extent, for it seems to signify not only* totus homo, *but* totum hominis. Explain and illustrate the distinction.\n6. The same author, in his *Trial of a Christian’s Growth*, John xv. 1–8, describes sanctification under the two heads of *Mortification* and *Vivification*. Give the etymology of these terms, and exhibit their agreement with the Scriptures and the Catechism.\n7. Explain and remember Pearson’s explanation: *By virtue of this sanctification of the sons of men, proceeding immediately from his office, the Spirit of God is properly called the Holy Spirit.*\n8. Explain the rule in morals: *The morality of the man must precede the morality of his actions.*"},{"number":35,"title":null,"part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"**The benefits**—Compare Ps. ciii. 2–5.\n\nThese benefits are first mentioned in Answer 32, and they are there connected with effectual calling. What benefits do they that are effectually called partake of in this life? Justification, adoption, and sanctification are the great foundation benefits; but these being possessed, certain other benefits accompany or flow from them, and some, though not yet all of these, are now enumerated. And the first is\n\n**assurance of God’s love**—Those students who have any acquaintance with the riper fruits of scriptural and experimental truth will at once recognize the wide field that opens before us at the mention of the word *assurance.* The Larger Catechism condenses whole treatises of practical divinity into its 80th and 81st Answers. Can true believers be infallibly assured that they are in the estate of grace? and are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved? The only safe and scriptural way by which a believer can attain to assurance is by observing in himself the evidences of a saving change, by discerning in himself those spiritual graces to which the promises of eternal life are made. *Assurance* is a scriptural word. It is found in the sense of the text in Isa. xxxii. 17: “The effect of righteousness shall be quietness and *assurance* for ever.” 1 John iii. 18, 19: “My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall *assure* our hearts before Him.” At the same time, assurance is not *of the essence of faith:* that is to say, a man may have a true faith, and sufficient true faith to justify him and finally save him, and yet may not have enough of faith or of its fruits to enable him to attain to assurance. (See Answer 81, Larger Catechism.) The late Canon Mozley in his early work *On Predestination* speaks to this effect. The divine decree may be conducting a particular person by sure steps all his life through to final glory, and yet he may not be aware of it: he may act without much contemplating himself, or, if he does, he may distrust himself. Predestinarians accordingly, both Augustine and his school, and modern ones, have disowned the doctrine of assurance, so far as it is maintained in it, that assurance is absolutely necesssary for a Christian. In modern language, they held that “assurance is not of the essence of faith,” and consequently that a man might be in a state of grace and yet not possess the assurance of it. (Students should read Dr. Cunningham’s essay on “Assurance” in his *Reformers*.) Bunyan in his *Grace Abounding* tells in his incomparable way how the “assurance of God’s love” manifested itself in his soul. “Then I began to give place to the Word, which, with power, did over and over make this joyful sound within my soul, *Thou art my Love*, thou art my *Love*; and nothing shall separate thee from my love: and with that Rom. viii. 39 came into my mind. Now was my heart filled full of comfort and hope, and now I could believe that my sins should be forgiven me: yea, I was so taken with the love and mercy of God, that I remember I could not tell how to contain till I got home. I thought I could have spoken of His love and of His mercy to me, even to the very crows that sat upon the ploughed land before me, had they been capable to have understood me.”\n\n**peace of conscience**—Every man’s conscience is a kind of court of justice; a court that has been set up by the authority and letters patent of our Divine Sovereign; a court that never rises, and never goes on circuit. It sits in the same place summer and winter, daylight and darkness. A strange and an awful court, surpassingly strange in this, that each man among us holds all its offices; for every man is judge, witness, and accused in the inner house of his own heart. “The conscience is in a man what the snout is in a bear, and the mouth in a horse, a tender part to tame them by. Conscience is acutely sensible to God’s wrath, and hell-fire could not take hold of the soul but at this corner. Conscience is the channel by which the streams of fire and brimstone enter the soul. Conscience, accordingly, hath its fullest dominion in hell, and will be at the highest of its power there” (Goodwin).\n\n> “O Conscience, who can stand against thy power?\\\n> Endure thy gripes and agonies one hour?\\\n> Stone, gout, strappado, racks, whatever is\\\n> Dreadful to sense, are only toys to this.\\\n> No pleasures, riches, honours, friends, can tell\\\n> How to give ease to this, ’tis like to hell.”—Flavel.\n\nHow great a benefit then must “peace of conscience” be! And how important to learn early how it is to be attained and preserved! And how essential that we be taught to hold clear scriptural truth on this all-important subject! This distinctively evangelical subject has never had a fuller, or clearer, or more suggestive preacher than Dr. Thomas Goodwin, whose name occurs so often in these pages. Writing on this subject in his book on *The Holy Ghost*, he says: “The Scripture knows no such phrase as ‘peace of conscience.’ It is indeed peace of conscience *subjectively*, conscience being the principle as to which peace is spoken. But when it is spoken, it is so spoken as that it is the peace of God, and not peace *with* God only. I will hear what God the Lord will speak; for He will speak peace to His people and to His saints.” (See the whole passage, Book vii. chap. xii.)\n\n**joy in the Holy Ghost**—This is a scriptural expression. In Rom. xiv. 17, we read of “righteousness, and peace, and joy in the Holy Ghost.” The Holy Ghost is that Divine Person who enters our hearts and makes them His home and His temple. Now the heart is the proper seat of joy, as the conscience is of peace; and as all our solid peace comes to us from God through Christ, so all holy joy comes when the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. We cannot indeed say with the Ephesian converts that “we have not so much as heard whether there be any Holy Ghost,” but few have attained to much of his joy. We continually vex and grieve the Holy Spirit, and we do not aright and earnestly pray, “Take not Thy Holy Spirit from me; restore to me the joy of Thy salvation.” Hopeful, describing the work of the Holy Ghost in his heart to Christian, says: “Now was my heart full of joy, mine eyes full of tears, and mine affections running over with love to the name, people, and ways of Jesus Christ. . . . It made me love a holy life, and long to do something for the honour and glory of the name of the Lord Jesus; yea, I thought that had I now a hundred gallons of blood in my body, I could spill it all for the sake of the Lord Jesus.”\n\nCowper, who tasted too little of that joy, thus sings of it:—\n\n> “There is a paradise that bears\\\n> No forfeiture, and of its fruits He sends\\\n> Large prelibations oft to saints below.”\n\n**increase of grace**—Our salvation is of grace, and it is all of grace. It begins in grace, and it is built up in grace, and the headstone is brought out with shoutings of Grace, grace unto it. “By grace ye are saved, not of works, lest any man should boast.” There are few finer things in a book full of good things than when the dreamer describes Old Honest’s character, and then tells us of his passage of the river. “Mr. Honest in his lifetime had spoken to one *Good Conscience* to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. *Honest* were, *Grace reigns.* So he left the world.”\n\nPauline, Augustinian, and Calvinistic divines, of which John Bunyan was one of the best, have all conspired to magnify the grace of God in the salvation of men. And this indeed is the distinguishing mark of their theology, that they attribute *all* our salvation *in all its parts* to the free grace of God. Thus they make much of *prevenient* grace, meaning by that, as the etymology of the word teaches, the grace that *goes before* or precedes and excites all our efforts after or interest in divine things. The second stage in the growth of grace is when that grace becomes internally and effectually *operative.* (See Answers 30, 31.) And lastly, *co-operating* or *habitual grace* is the name given to that indwelling and assistance of the Holy Ghost whereby all that has been attained in grace is secured, and new progress is made from grace to grace. These three great stages have of course all manner of modifications and fluctuations in the individual soul, till it is made a partaker of the grace that is to be brought to it at the appearing of Jesus Christ.\n\n**and perseverance therein to the end.** Stedfastness, constancy, endurance, progress, *final* perseverance. This is the crowning “benefit” we receive “in this life.” And of all the graces, it is the most precious, because it is the one which makes all the others of lasting value “The only sure sign that any man is one of the elect is his perseverance in the Christian life; for he is elected to holiness as well as happiness. Perseverance, like faith, is the gift of God, and Augustine denominates it *donum perseverantiæ*, the gift or grace of perseverance” (Shedd).\n\nThe Larger Catechism gathers up the teaching of Scripture on this subject with its usual clearness and fulness: “True believers, by reason of the unchangeable love of God, and His decree and covenant to give them perseverance, their inseparable union with Christ, His continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from a state of grace, but are kept by the power of God through faith unto salvation.” At the same time it is the believer who perseveres, and not another for him. He must work out his own salvation. He must endure, and press on, and remain stedfast. He must resist unto blood, striving against sin. (See Evangelist’s counsels to Christian and Faithful when they were approaching the town of Vanity.) The greatest work in our language on this subject is John Owen’s *Perseverance of the Saints.* It is sadly disfigured in form through its polemical character, but it is a great work, and will well repay any man who reads it. (See also Hooker’s Sermon on the *Certainty and Perpetuity of Faith in the Elect*, in which the style is all but worthy of the subject.)\n\n> “I have seen\\\n> The thorn frown rudely all the winter long,\\\n> And after bear the rose upon its top;\\\n> And bark, that all the way across the sea\\\n> Ran straight and speedy, perish at the last,\\\n> E’en in the haven’s mouth.”—Dante.\n\n“One leak will sink a ship, and one sin will destroy a sinner” (Bunyan). “The evening praises the day, and the chief grace of the theatre is the last scene. Be faithful unto death, and I will give thee a crown of life” (Joseph Hall).\n\n### Uses\n\n1. A believer should have his best benefits in daily recollection. Blessed be the Lord who daily loadeth us with benefits. They are new every morning: great is Thy faithfulness.\n2. “The technicalities of the controversy are somewhat altered, while its substance remains the same. The grave question still is, as it has always been, Is it practicable, obligatory, or expedient that believers should be assured of their justification and salvation? . . . We believe that the prevailing practical disregard of the privilege and duty of having assurance, is, to no inconsiderable extent, at once the cause and the effect of the low state of vital religion amongst us,—one main reason why there is so little of real communion with God as our reconciled Father, and so little of real, hearty devotedness to His cause and service” (Dr. Cunningham).\n3. “When we want the faith of assurance, we must live by the faith of adherence” (Matthew Henry).\n4. “Serve your God day and night faithfully, walk humbly; there is a promise of the Holy Ghost to come and fill your hearts with joy unspeakable and glorious, to rear you up to the day of redemption. Sue this promise out, wait for it, rest not in believing only, rest not in assurance by graces only; there is a further assurance to be had” (Goodwin).\n5. The use and intent of the whole of the First Epistle of John is to lead the soul to joy in the Holy Ghost. “These things write we unto you, that your joy may be full.” Keep conscience well enlightened as to the alone ground of its peace. (See Answers 33, 86, 87.)\n6. Ps. cxxxviii. 8, *a*: “The Lord will perfect that which concerneth me.”\n7. Learn to think of your hearts as the true and only home of the Holy Ghost, and trace all holy and happy affections to His indwelling, and to the effusions of His grace.\n\n### Questions\n\n1. Derive *benefit*. Name the sources of the benefits enumerated in Answer 36. Name also the several streams that are said to flow from those sources. So far as the case admits, trace each stream to its proper source or sources, and illustrate the whole from Scripture.\n2. Explain what is meant by the position: *Assurance is not of the essence of faith.*\n3. Explain what is meant by *the evidential, judicial, and prophetic functions of conscience*, and illustrate from Scripture.\n4. The following expressions are found in the Scriptures applied to the conscience: *good, pure, purged, void of offence, weak, evil, defiled, seared.* Explain.\n5. What is meant by *Giant Despair falling into fits in sunshiny weather*?\n6. *In some cases perseverance is more difficult than conversion.* What does Manton mean to teach in saying so?\n7. Explain and illustrate from Scripture the saying of St. Bernard: *Perseverance is the only one of all the virtues that is crowned.*\n8. Explain Bengel’s remark on John vi. 70: *There is therefore a kind of election from which one may fall away.* (See Answer 20.) Explain and reconcile."},{"number":36,"title":null,"part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[],"text":"Questions 37 and 38 occupy the department of theology which is designated *Eschatology*, or the doctrine of the Last Things. The benefits that the effectually called partake of *in this life* having been set forth in Questions 32–36, the Catechism now passes on to deal with the benefits believers receive *at death.*\n\n**The souls of believers are at their death made perfect in holiness**—While teaching the doctrine of the word of God on the matter in hand, this Answer is so drawn as to deny the Romish doctrine of a purgatorial state between death and resurrection. The Under world of the Fathers and the Purgatory of the Papists are both opposed by the teaching of the Catechism. Were we only to employ natural reason in dealing with such a mysterious matter, we might well be staggered at the assertion that what has taken so long time to make so little progress, should be in a moment made perfect; that our growth in holiness, which has been so slow and fitful, should all at once leap into immediate and everlasting perfection. But in this whole region of things, we must go by the word of God alone, and its teaching all points to the doctrine of the Reformed Churches, that “the souls of believers are at their death made perfect in holiness, and do immediately pass into glory.” Nor are we without actual examples in Scripture of great and sudden changes wrought in the spiritual state of men by the power and grace of God analogous, at least, to what is here promised to believers at their death. The immense and immediate transformation that the disciples underwent on the day of Pentecost, was, if not equal, at least analogous and initial to that consummating change they underwent at the hour of death. Paul also underwent a more radical change at the gate of Damascus than even that which he passed through at his abundant entrance into glory, “when, like a northern midnight, the rose of evening became suddenly and silently the rose of dawn.” At the same time there is room both in Scripture and Protestant doctrine for the observation of Calvin: “Although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, yet there will be no absurdity in speaking of them as in the way of advancement, inasmuch as they have not yet reached the point at which they aspire,—they do not enjoy the felicity and glory which they have hoped for, and, in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is spoken of, our eyes must always be directed forward to a blessed resurrection as the great object in view.”\n\n**and do immediately pass into glory**—“Their souls *immediately* return to God who gave them. . . . Besides the highest heavens and hell, besides these two places for souls separated from their bodies, the Scripture acknowledgeth none” (Confession, chap. xxxii.).\n\n**and their bodies being still united to Christ**—The apostle, arguing against sensuality in his First Epistle to the Corinthians, says: “Know ye not that your bodies are the members of Christ?” and it is his doctrine in all his epistles that Christ has redeemed our whole man, and that we are His, *body*, soul, and spirit. The believer is united in regeneration to Christ, soul and body, and soul and body are both henceforth in Christ’s keeping; and He will present both without spot or blemish at the great day. It is not the soul, but the body, that “sleeps in Jesus.” Their very dust to Him is dear.\n\n> “‘The Fathers are in dust, yet live to God,’\\\n> So says the Truth; as if the motionless clay\\\n> Still held the seeds of life beneath the sod,\\\n> Smouldering and struggling till the judgment-day.\\\n> Sophist may urge his cunning test, and deem\\\n> That they are earth; but they are heavenly shrines.”—Newman.\n\n> “God, my Redeemer lives,\\\n> And often from the skies\\\n> Looks down and watches all my dust,\\\n> Till He shall bid it rise.”—Watts.\n\n**do rest in their graves till the resurrection.** Rest is one of the sweetest words in the language of men, and the rest that remaineth for the weary body is only a rest as in sleep before the glorious awakening. “This body shall not be buried, but sown,” sown as seed to spring up to eternal life.\n\n> “Death, thou wast once an uncouth, hideous thing:\\\n> But since our Saviour’s death\\\n> Has put some blood into thy face,\\\n> Thou hast grown sure a thing to be desired\\\n> And full of grace.”—George Herbert.\n\n### Uses\n\n1. If all this is so, then death, as Herbert says, is a thing to be desired, as it would be did our faith and hope aright realize it. A gracious soul should live in a constant and hopeful outlook for the approach of such an awful yet glorious change.\n2. When death comes, and it may come any moment, all our gracious opportunities will be for ever past. And the thought of this ought to make death to the youngest ever imminent, just as Scripture, because of the transcendent importance of Christ’s coming, always speaks of it as just at hand.\n3. What is the fourth inference? Saints should not fear death. What is the last inference? Employ your bodies for good now (Flavel).\n\n### Question\n\nExplain what is meant by the following: *The intermediate state; Hades; Limbus Patrum; Purgatory; Paradise*; and compare with teaching of Catechism"},{"number":37,"title":null,"part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[],"text":"**At the resurrection**—The resurrection of the dead is exclusively a doctrine of the word of God. It nowhere appears in the religions of paganism. That the soul should continue to live after death was the faith and hope of many of the best men in heathendom; but that there should be a resurrection of the body, and a reunion of soul and body for ever, this is a doctrine derived wholly from the word of God. The Athenians in Paul’s day believed in the existence of God. They raised no opposition even when he preached the unity, spirituality, providence, and fatherhood of God; but when he went on from these things to preach Jesus and the resurrection, that was a “new doctrine” to them, and some mocked, though others said, We will hear thee again of this matter.\n\nThere is nothing taught in the text touching the resurrection of unbelievers, because the Catechism is engaged in tracing the benefits that “believers” receive from Christ; and though all the dead shall rise again, all shall not “attain to the resurrection” set forth in the text.\n\n**believers being raised up in glory**—This is the last time “believers” shall bear that name. From the day of their effectual calling to the day of their resurrection they have been “believers,” but after their resurrection there is no more room for faith; then and thereafter they shall know even as they are known. At the resurrection Christ shall change their vile body, that it may be fashioned like unto His glorious body. But what that glory shall consist in we cannot in this life tell; we are “believers” in the resurrection and the resurrection life. “Therefore some of our divines say that our Saviour Christ did not simply merit the resurrection of the dead, for that apart from Him they must have risen again and been brought to judgment: but these glorious qualifications the saints have at the resurrection, which is the preparation to the glory in heaven—these He merited, this some divines say” (Goodwin).\n\n**shall be openly acknowledged and acquitted in the day of judgment**—God had *secretly* acknowledged and acquitted them on the day of their first justification. But both their faith in Christ and their acceptance before God had been hidden with Christ in God. The whole transaction of their renewal, union to Christ, pardon, and acceptance was unknown to the world in which they dwelt: in many cases true believers themselves had never come to a clear assurance that they possessed these saving benefits. But all that will then be made manifest both to themselves and to all men. What had been spoken in secret shall then be told from the house-tops.\n\n“Christ hath not all His members up to Him, nor are they out of all danger, as I may so express it; for though at the day of judgment to the saints there is no real danger, yet they are to give an account of their actions, and there remaineth a final sentence to be pronounced upon them by the Great Judge, and in that sense there is a forgiveness of sins then; therefore Paul prayeth that he may find mercy at that day” (Goodwin).\n\n> “Jesus, Thy blood and righteousness\\\n> My beauty are, my glorious dress:\\\n> ’Midst flaming worlds in these arrayed,\\\n> With joy shall I lift up my head.\n>\n> “Bold shall I stand in that great day:\\\n> For who aught to my charge shall lay?\\\n> Fully, through these, absolved I am\\\n> From sin and fear, from guilt and shame.”\n\n**made perfectly blessed**—\n\n> “It may not be,\\\n> That one, who looks upon that light, can turn\\\n> To other objects, willingly, his view.\\\n> For all the good, that will may covet, there\\\n> Is summ’d; and all, elsewhere defective found,\\\n> Complete.”—*Paradise.* (See the whole canto, xxxiii.)\n\nSee also the talk that the Shining Ones held with the pilgrims about the glory of the place.\n\n**in the full enjoying of God**—“But especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity” (Larger Catechism). “To sit down with Abraham, Isaac, and Jacob was the phraseology of the Old Testament, but to sit down with Us—with Father, Son, and Holy Ghost—this is Christ’s language, this is New Testament language” (Goodwin).\n\n“Man’s chief end” is now attained. (See Question 1.) The Scriptures constantly teach that man’s only true happiness is in God, and that his full happiness in God cannot be attained in this life, but that believing men have that happiness assured to them in the life to come. Commenting on John xiv. 6, Godet says: “Jesus here substitutes the Father for the Father’s house. For it is not in heaven that we are to find God, but in God that we are to find heaven.”\n\n**to all eternity.** “When time and sin together cease.” “Both a prophet and an apostle join in teaching us that eye hath not seen, nor ear heard, nor man’s heart conceived, what God has prepared for those that love Him. When the bodies of the just rise at the general resurrection, with their senses spiritualized and rendered capable of pleasures which do not fall within their province now, and with perhaps many new senses developed in the immortal body which were unknown in its mortal days, the pure pleasures of their glorified senses must be something quite beyond the power of our imagination to picture to itself” (Faber).\n\n### Uses\n\n1. “As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come: and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen” (Confession).\n2. Luther warns us: “The flesh ever seeks to be glorified before it is crucified: exalted before it is abased.”\n3. It is often ignorantly and frivolously charged against Christian men that it is selfish in them to seek heaven and glory for their own souls; but no man who is truly seeking salvation will be moved by that accusation. When men really begin to seek their salvation, and to turn their faces to the glory of heaven, then it is that all selfish and ignoble desires receive their death-blow. It is not selfish, surely, for the diseased to seek healing, or the hungry food, or the prodigal his father’s house. So far from this being a sign that the heart is selfish, there is no surer sign that it is being sanctified.\n4. “*Pliable.* The hearing of all this is enough to ravish one’s heart; but are these things to be enjoyed? How shall we get to be sharers hereof?\n\n   “*Christian.* The Lord, the Governor of the country, hath recorded *that* in this book; the substance of which is, If we be truly willing to have it, He will bestow it upon us freely.”\n\n### Questions\n\n1. Give New Testament passages where the Resurrection life is called a *Regeneration*, a *Redemption*, and a *Restitution*, and explain these terms when so applied.\n2. Reconcile *acquitted* in the text with the teaching of Answer 33."},{"number":38,"title":null,"part":null,"questions":[39],"paragraphs":[],"clauses":[],"items":[],"text":"**The duty which God requireth of man**—Duty, what is due, what is owed as a debt: that which we ought to do. In seeing anything to be right, we see at the same time that it is our *duty* to do it. Duty is that act, or word, or thought, or feeling, or wish to which a man is bound. The following is Kant’s celebrated apostrophe: “Duty! thou great, thou exalted name! Wondrous thought, that workest neither by fond insinuation, flattery, nor any threat, but merely by holding up thy naked law in the soul, and so extorting for thyself always reverence, if not always obedience,—before whom all appetites are dumb, however secretly they rebel,—whence thy original? and where find we the root of thy august descent, thus loftily disclaiming all kindred with appetite and want? To be in like manner descended from which root is the unchanging condition of that worth which mankind can alone claim for themselves.”\n\n**obedience to his revealed will.** To *reveal* signifies to make known what has hitherto been concealed. At its root the word means to draw back a veil. The name of the last book of the New Testament, called in Greek the Apocalypse, has the same root and meaning. It contains the Revelation which God gave to Jesus Christ, that He might again discover it to John, and through John to the Church. The word is also used in a wider sense of the whole of Scripture, or of that economy of gracious manifestation and interposition of which Scripture is the written record. Hence the distinction, *Nature* and *Revelation.*\n\nGod’s will is for many purposes sufficiently revealed to us in the constitution of nature, and in the experiences of life. Prior to and apart from Scripture, there is a binding revelation of God written on every man’s conscience and heart. And hence Paul teaches that the very heathen are a law unto themselves. Hooker and Butler have made the thought familiar to us, that revelation itself, in many of its parts, is but a republication and expansion of the law of Nature. At the same time, and after the fullest recognition has been taken, and the frankest acknowledgment made of all that nature and experience can teach to man, there is still a vast field left unoccupied that only revelation can fill. Let the student consider how much nature or experience could have taught him of the transcendently important truths the first half of the Catechism has set before him: as also how much the Catechism rests on Scripture in what it has still to teach. And as Hooker and Butler have been referred to for the claim they advance for a recognition of the revealing functions of nature and experience, so may they be profitably studied for their splendid exhibition of the superior sphere and service of Revelation. (See especially the latter writer on the nature of Revelation and the necessity for it in his *Analogy*, Part ii. chap. i.)\n\n“The secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law” (Deut. xxix. 29).\n\nFrom this and kindred scriptures divines have learned to speak of God’s will as decretive and preceptive, absolute and conditional. God’s decretive will embraces His eternal purposes. (See Answer 7.) Which will, so far as it is revealed, is to be believed and reverenced, but His preceptive will is to be received and obeyed. His preceptive will is the rule of life to us. (Answer 2.) As to how our duties enlarge and increase with the growth of revelation, see Butler, ii. 1.\n\n### Uses\n\n1. “If I were asked in what book a clear outline of the Christian faith might be found and studied, I would at once say, ‘In the first thirty-eight Questions of the Assembly’s Shorter Catechism.’ But if I were asked for a practical guide, to lead men to Christ, and to train them to holiness, I would say, ‘Begin at the thirty-ninth Question, and be guided with those that follow onward to the end’” (Macfarlan’s Preface to Paterson).\n2. “An orthodox faith and an obedient life is the whole duty of man” (Newman).\n3. “The standard of right and wrong is eternal in the heavens,—unchangeably one and the same. But here on earth it is perpetually variable,—it is one in one age or nation, another in another. Every profession has its conventional morality, current nowhere else. . . . And in all these cases the temptation is to live content with the standard of a man’s own profession or society; and this is the real difference between the worldly man and the religious man. He is the worldling who lives below that standard, or no higher; he is the servant of God who lives above his age” (Frederick Robertson).\n\n### Questions\n\n1. Point out the Question with which Question 39 is logically and doctrinally connected in the scheme of the Catechism, and characterize in Catechism language the intervening Questions.\n2. Expand and illustrate Macfarlan’s position that the second part of the Catechism *leads men to Christ.*\n3. Give illustrations of God’s decretive and preceptive will.\n4. Supply scriptures in support of Christian’s contention against Talkative, *The soul of religion is the practick part.*"},{"number":39,"title":null,"part":null,"questions":[40],"paragraphs":[],"clauses":[],"items":[],"text":"**the moral law.** *Mos*, a Latin word signifying manners or conduct, hence *morals, morality.* Philosophers sometimes call the conscience the *moral sense*, because it concerns itself with matters of conduct and character.\n\nThe etymological sense of law is “that which lies,” or is in due and proper order. The word varies in its meaning according to the subject treated of. When we speak about natural objects, such as the constitution of the world, and the life of man and beast in it, we use the word *law* of a divinely established order and uniformity in the sequence of events. Thus we speak of the law of gravitation, the laws of mechanics, chemistry, health, and such like. Again we use the same word for the enactments and regulations which hold society together in families and states. We speak of the law of the family, and the law of the land. But the *moral* law is that which the Creator and Lawgiver and Judge of all men hath laid on every man’s conscience, and according to which all men are commanded to live, and according to which all shall at last be judged. “That which doth assign unto each thing the kind, that which doth moderate the force and power, that which doth appoint the form and measure of working, the same we term a *law.* . . . All things therefore do work after a sort according to law: all other things according to a law, whereof some superior, unto whom they are subject, is author; only the works and operations of God have Him both for their worker, and for the law whereby they are wrought. The being of God is a kind of law to His working; for the perfection which God is, giveth perfection to that He doeth. . . . Therefore of law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world; all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power; both angels and men and creatures of what sort soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy” (Hooker). (See Dean Church’s Clarendon Press edition of Hooker’s First Book. Let all students especially possess and master this classical piece of work.)\n\nBut the special line of thought more immediately before us is well carried out in the corresponding part of the Larger Catechism, where we are taught that the moral law is the declaration of the will of God to mankind, directing and binding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man; promising life upon the fulfilling, and threatening death upon the breach of it.\n\n*Note.*—In our day the scientific conception of *law* has so possessed and intoxicated many of us, that the still truer and nobler conception of God has all but passed out of mind. The conception of a Creator and Preserver has become absorbed and lost in that stately order and most regular and harmonious law of nature which He has instituted, and which He constantly sustains. The operation is so majestic, that it has cast the Operator into a passing shadow. The instrument is so intricate and complex, that it has for the moment almost hidden the Hand that holds it. But surely science is not to continue to dispense with the great First Cause and Author of all. For that noblest and most fruitful of conceptions gives dignity and depth, elasticity and spirituality to the otherwise hard and sterile idea of natural law. To the truest philosophy Law is that divine order and harmony that reigns over, penetrates, and sustains all things, human and divine; and to discover which is the wisest pursuit and noblest crown of human wisdom, as to submit, to confess, and ally ourselves to it is the sum of our duty and the source and guarantee of our blessedness.\n\n### Uses\n\n1. For the use of the moral law to all men, and for its particular use to the unregenerate, and its special use to regenerate men, be careful to consult Answers 95, 96, and 97 in Larger Catechism.\n2. What is the first inference from hence? That God will proceed with men by different rules in the day of judgment, according to the different laws they have lived under in this world (Rom. ii. 12).\n3. What is the second inference? That those who have sinned against the clearest light and best helps will, if they die impenitent, be judged to the greatest misery (Matt. ii. 23; Heb. ii. 3).\n4. What is the third inference? That as we are to prize the moral law highly as a rule of life (Ps. cxix. 105), so we are to bless God for the gospel dispensation, by which only we can attain to justification and salvation (Flavel).\n\n### Questions\n\n1. Give illustrations of *the laws of nature, the ceremonial law, the moral law.*\n2. Explain the Pauline phrases:—*The Gentiles which have not the law, are a law unto themselves; the law entered that the offence might abound; without the law sin was dead; I was alive without the law once; as touching the law a Pharisee; the law was a schoolmaster.*"},{"number":40,"title":null,"part":null,"questions":[41],"paragraphs":[],"clauses":[],"items":[],"text":"**summarily comprehended**—We have in the text and context first the moral law, then the summary of that law in the ten commandments, and then the ten commandments again summarized.\n\nNow where was the moral law published *in extenso* before it was summarized in the Decalogue? Moses received the two tables containing a summary of the moral law at Sinai, and we accordingly call it the Law of Moses, and we do not speak misleadingly if we know what we say. The moral law then became the law of Moses, but it was the law of God to all mankind long before Moses was born. The moral law was first published, not when the tables of stone were graven at Sinai, but when the Holy Ghost wrote the law of God on the tables of Adam’s heart. The moral law is the “light which lighteth every man that cometh into the world,” and that light burned its brightest when it was first kindled in the soul of man. Moses was not that light, but he came to bear witness of that light. Moses was merely commissioned to refurbish the tarnished lamp of the moral law, and to feed its dying flame with fresh oil. He did not kindle the light, he only set it in a candlestick, so that it might give light to all that were in the house of Israel. It was the moral law of human nature, the law of conscience, the law of creation that was summarized and republished in the ten commandments.\n\n**the ten commandments.** The oldest form of the ten commandments is found in the twentieth chapter of the book of Exodus; another form is found in the fifth of Deuteronomy. There are some slight differences between the two forms, but the differences do not touch anything essential or important. The Scriptures repeatedly tell us that the commandments are ten in number, but the commandments are nowhere tabulated or numbered so as to fix for us where each and every separate commandment begins and ends. And thus it is, that while all schools of interpretation accept the same number of commandments, they have not all classified the commandments in the same way. Thus the Jewish doctors took what we call the preface to the commandments and reckoned it a commandment, making it the first of the ten. And then, in order to keep the proper number, they ran our first and second commandments into one. The Catechism of the Council of Trent, the authoritative symbol of the Church of Rome, omits the second commandment, and then divides the tenth commandment into two. The classification that obtains in the Shorter Catechism is as old as the days of our Lord, it was adopted by many of the Fathers, it is the classification accepted by the Greek Church, and it has the approval of nearly all the Reformed divines. “The four first commandments contain our duty to God, and the other six our duty to man” (Larger Catechism). (See Macpherson’s *Confession*, chap. xix.)\n\n### Questions\n\n1. Master, and then without the book write out an abstract of the eight rules supplied in the Larger Catechism for the right understanding of the ten commandments.\n2. Explain and illustrate the exception to the fifth rule: *Yet every particular duty is not to be done at all times.*\n3. Explain and illustrate Bengel’s analysis: *The dispensation of law respecting the human race is threefold:—1. Before the law; 2. Under the law; 3. Under grace. Men severally experience the power of that dispensation* (Rom. vii.)."},{"number":41,"title":null,"part":null,"questions":[42],"paragraphs":[],"clauses":[],"items":[],"text":"**The sum**—The sum of a summary. (See Answer 41.) The pith and marrow of the moral law.\n\n**to love the Lord our God with all our heart, soul, strength, and mind**—The original of this answer is found in Deut. vi. This passage formed part of the great creed of Israel which was written on the phylacteries of all the people, and was committed to memory by all their children. It is remarked by Dean Plumptre that there is something striking and instructive in the fact that words from this passage in Deuteronomy were the weapons with which our Lord baffled the attacks of the tempter, and that they throughout formed the keynote of His teaching.\n\nThe anatomy of the inner man here given is not perhaps of that exact and scientific character that modern psychology would sustain, but it is after the rich and impressive manner of Holy Scripture. “Thou shalt love the Lord thy God with all thy heart, that is, kindly and affectionately; with all thy soul, that is, wisely and discreetly; with all thy might, that is, stedfastly and constantly. Let the love of thy heart inflame thy zeal towards Him; let the knowledge of thy soul guide it; let the constancy of thy might confirm it. Let it be fervent, let it be circumspect, let it be invincible” (Bernard *Upon the Canticles*).\n\n“Without the heart, obedience is nothing, obedience is impossible. Without the heart, a man’s external acts are no more than the motions of the limbs of a wooden image; have no more of the nature of obedience. . . . We must love God as much *as our capacity will allow.* . . . And though it is not easy precisely to fix the limits of man’s capacity to love God, yet in general we may determine that his capacity of love is co-extended with his capacity of knowledge; the exercise of the understanding opens up the way for the exercise of the heart” (Jonathan Edwards).\n\n**and our neighbour as ourselves.** “And to do to others what we would have them do to us” (Larger Catechism). Neighbour, A.S. *neah*, nigh, and *boor*, a husbandman; the man whose field lies next to ours.\n\nThe need for this commandment is seen from the fact that all men by nature live “in malice and envy, hateful and hating one another.” “Hateful,” says Goodwin, “every man is to another man, more or less; he is hated of another, and he hateth another man more or less. And if his nature were let out to the full, there is that in him, his hand would be against every man, as is said of Ishmael, *Homo homini lupus.*” “All men,” says Pascal, “naturally hate one another.” Now it is into the human heart thus hating and hateful that this holy law enters. *Thou shalt love thy neighbour as thyself.* The Apostle James calls this “the royal law,” because it is the supreme and master law, and because it comes as a new commandment from Jesus Christ our heavenly King. “This is the whole law,” said Rabbi Hillel, “all else is interpretation.” And John Locke, in his *Conduct of the Understanding*, says, “Our Saviour’s great rule, that we should love our neighbour as ourselves, is such a fundamental truth for the regulating of human society, that I think by that alone one might without difficulty determine all the cases and doubts in social morality.”\n\n> “Only add\\\n> Deeds to thy knowledge answerable; add faith;\\\n> Add virtue, patience, temperance; add love,\\\n> By name to come call’d charity, the soul\\\n> Of all the rest; then wilt thou not be loath\\\n> To leave this paradise, but shalt possess\\\n> A paradise within thee happier far.”\\\n> —Michael to Adam in Milton.\n\n### Uses\n\n1. “What a man’s love is,” says Augustine, “that he is. Lovest thou earth? thou art earth. Lovest thou God? what shall I say? Thou shalt be god. . . . Nought else maketh good and evil actions, save good or evil affections.”\n2. “True virtue essentially consists in *Benevolence*” (Jonathan Edwards).\n3. “Are all men to be loved alike, and with the same degree of love? No; though we must love all men with the love of benevolence, yet the saints only with the love of complacence (Ps. xvi. 3, xv. 4; Gal. vi. 8)” (Flavel).\n\n### Questions\n\n1. Where was the moral law to be found before it was gathered up into the ten commandments?\n2. Explain *royal law* and *golden rule* as applied to this Answer.\n3. Explain and illustrate Pascal’s saying: *To love man, you must know him; to know God, you must love Him.*\n4. Study Butler’s famous sermons *Upon the Love of our Neighbour* and *Upon the Love of God.*\n5. Neander points out that all the leading Christian virtues are but so many forms of love, and refers in proof to 1 Cor. xiii. Name some of the virtues the apostle describes under the head of *Charity*. Commit to memory *Paraphrase xlix.*"},{"number":42,"title":null,"part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"**The preface**—Lat. *præfatio*, something spoken before; the introduction to a book; something the author wishes the reader to know before he commences to read. The Gospel of Luke and the Revelation of John are both introduced by prefaces. The preface to the ten commandments is a simple statement of a historical fact. The children of Israel were in bondage, and by a mighty hand and a stretched out arm Jehovah delivered them. And the preface before us but states that historical fact in a single word.\n\n**I brought thee out**—Mark the individualizing manner in which the preface is set forth, and according to which all the subsequent commandments are drawn. The Decalogue is a national covenant, but it is only so because it lies on the heart and conscience of every Israelite. “We must say, therefore, that he is desirous here to teach that most excellent lesson to those who read the sacred Scriptures, that each separate individual by himself, when he is an observer of the law and obedient to God, is of equal estimation with a whole nation, be it ever so populous, or, I might rather say, with all the nations upon earth” (Philo).\n\n**I am the Lord thy God, . . . because God is the Lord**—The English Bible neither translates nor transliterates the original Divine Name in Ex. xx. 2; it follows a questionable custom of the Jewish doctors in substituting Lord for Jehovah. Jah or Jehovah is the original: I AM. I AM THAT I AM is the translation; and Lord is simply the substitution of another name or title in room of a transliteration or translation of the original.\n\n*Note.*—**Shaddai or El-Shaddai**, translated *God*, was the name by which their Maker, and Ruler, and Guide was known to the pre-Mosaic patriarchs. Perhaps the best modern equivalent of this ancient and august name is our somewhat vague and remote epithet, the Deity. This name recognized the existence of the Divine Nature, and it described that Nature in the broadest and most general way. El-Shaddai, Almighty God, called Abraham, and pledged the fulfilment of His covenant promises on His announced and accepted name. The name *El-Shaddai* kept before the patriarchal mind the unity, spirituality, and omnipotence of God, and on these great truths, as a bridge on its piers, the subsequent revelations of God all reposed. And when some further but still kindred titles were added to this great name; when God successively announced Himself as the God of Abraham, and Isaac, and Jacob, and the God of Bethel, in all these amplifications and applications of *El-Shaddai* the sacred writer but embodies in a memorable phrase this and that man’s lifelong experience of the divine power and helpfulness. But a new epoch in the publication of the Divine Name occurred in the time of Moses. For when God was giving His commission to His chosen servant to put himself at the head of the tribes of Israel, and when Moses raised the difficulty that the people might doubt his authority, and demand his credentials, and ask him in whose name he came, he was told to say to them, Jehovah, I AM, hath sent me unto you. The Hebrew student at once recognizes this to be in the circumstances an immense step onward in the progressive revelation of the Divine Name; and even the most unlearned may, on due consideration, see something of its great importance. *El-Shaddai* was God’s primitive and first published name, and Jah, Jehovah, reposed on and was an extension of that. The name Jehovah, as every one knows who has paid any attention to the composition, contents, and characteristics of the book of Genesis, was by no means an unknown name to the pre-captivity patriarchs. All commentators are agreed that the words in Exodus, “by my name Jehovah was I not known to them,” are to be understood with a certain latitude. It is not meant that no such name as Jehovah was ever heard by the forefathers of the Hebrew people in the divine announcements made to them, but the meaning is that the *full import* of that name had not been opened up to them. There is an economical and contemporary sense and usage, as well as an essential and permanent truth connected with the great name Jehovah, I AM. When God said I AM, He thereby said, *there is no other. El-Shaddai* as a name might be supposed to be borne, as a matter of fact it was borne, by the divinities of other nations, just as the idolaters of our own day call their idols *gods.* Egypt and Assyria insisted that El—the Almighty—was with them, if not exclusively, yet truly; and therefore now, when Israel was to be so much in contact and collision with other nations and other religions, it was necessary that the true and only God should take to Himself a name that taught and asserted His alone Godhead. The God of Abraham and Isaac and Jacob is now by a succession of mighty acts to prove to Israel and to all the nations that He alone Is, and that all other gods are but dumb and dead idols, the imagination of men’s darkened hearts, and the work of their impious hands. Neither Baal nor Ashtoreth, neither Jupiter nor Mercurius, could say I AM, for, in the apostle’s words, “we know that an idol is nothing in the world.” But when a Hebrew worshipper came to his God, he could believe and be sure that He is, for I AM is His very name. But this is not all. For as to the Abrahamic name, the Almighty God, the Revealing Spirit in process of time added the names and titles, God of Isaac and Jacob, and God of Bethel, so, to the Mosaic name I AM, there was immediately added, “Merciful and gracious, long-suffering, and abundant in goodness and truth.” The thirty-fourth of Exodus is one of the very fontal passages of revelation. This great well-spring, high up in the hill of God, always recalls to the mind the saying of the wise man: “All the rivers run into the sea; into the place from whence the rivers come, thither they return again.” All the previous proclamations of the Divine Name were but well-springs sent up to water the earth from this as yet undiscovered sea. And from this supreme Old Testament scripture, as from a perennial and everlasting fountain, all succeeding prophets and psalmists come hither to draw. And as God’s name Jah is worthily written in our largest letters, so that parent passage might well be printed in letters of gold a finger deep, if only to arrest the unthinking reader, and make him tarry to inquire what this supreme scripture may mean, and to learn on what holy ground he here ignorantly stands: “And Jehovah passed before Moses, and proclaimed, Jehovah, Jehovah-El, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, and forgiving iniquity and transgression and sin.” Like doves to their windows, like the hart to the water-brooks, so do all the prophets and psalmists in Israel turn back to this scripture till the coming of Christ. (See Westcott’s excellent note on the Divine Name in his *Epistles of St. John.*)\n\n**and God**—Jehovah, not Baal, nor any of the gods of the heathen, is *our God*, confessed the devout Hebrew. “To take the Lord for our God is the natural part of the covenant; the supernatural part is to take Christ for our Redeemer. The former is first necessary and implied in the latter” (Baxter, in *Saint’s Rest*).\n\n**and Redeemer**—This great and expressive name which our Lord bears in the New Testament, was first borne by Jehovah in the house of Israel. The word literally means one who pays a ransom, and thus buys back any person or thing that has been in the possession of another. From this the word comes to mean a deliverer by conquest, as in Exodus: “I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgment.” In the captivity and post-captivity prophets the redemption promised and celebrated is that which Jehovah wrought for His people in the overthrow of Babylon. (See the marginal note on Hos. ix. 3, in which it is pointed out that in the days of that prophet Egypt had come to stand for Assyria, and Babylon, as in our day it often stands for our unregenerate estate. And thus a language was developed and a memory accumulated in the Old Testament that were divinely adapted to illustrate and describe the great redemption accomplished by our Lord.) (See Answer 20 et seq.)\n\n**therefore we are bound to keep all his commandments.** “Therefore we are bound to take Him for our God alone, and to keep all His commandments” (Larger Catechism). (See Answer 52, under *reasons annexed.*)\n\n### Uses\n\n1. From this exposition we must see the absolute necessity for sacred learning in all competent expositors of the divine word. In studies of this kind, and especially in all studies connected with the development of revelation and the progress of Scripture, it is indispensable that the expositor be a student, and that as a student he possess some acquaintance with the sacred tongues in which the Holy Scriptures were originally written.\n2. There is no name and no assemblage of names so necessary for us to know and understand as the names of God, and yet there is no group of names in all our vocabulary that we utter so loosely, listen to so languidly, and consider so little what they discover, connote, and convey. What is His name, and what is His Son’s name, if thou canst tell?\n\n### Questions\n\n1. Derive *preface*, and give some examples from Scripture.\n2. Explain etymologically and historically the divine names and titles on which the argument of the preface rests.\n3. Gather from the prophets and Psalms a large group of passages in which the names *God* and *Lord* occur in the same clause; explain the exact meaning, and show that the passages are historically and doctrinally true, and that they are in no case tautological or redundant. For instance, paraphrase and expand Ps. lxxxvi. 8–12.\n4. In view of all the above, explain Keil’s remark: *Jonah tried to quarrel with God by praying to Jehovah.*\n5. In reading the Scriptures, and especially the Old Testament, the Divine Names *God* and *Lord* may usually be understood thus: *God*, opposed to *man*; *Jehovah, Lord*, opposed to *all false gods*; *Jehovah, Lord*, distinguished from *Messiah.* Give illustrations.\n6. Also criticise Samson’s utterance:\n\n   > *All the contest is now\\\n   > ’Twixt God and Dagon* (Agonistes, 461)."},{"number":43,"title":null,"part":null,"questions":[45,46,47,48],"paragraphs":[],"clauses":[],"items":[],"text":"This is the first commandment, and it was of the first necessity at the time it was published. For the whole human family having fallen from the knowledge of God and from all communion with Him, and a God being indispensable to every conscience and heart, men had conceived and manufactured all manner of gods for themselves. Each separate tribe and nation had created its own divinity according to its own character. And accordingly the first thing to be done in beginning to establish the true religion in Israel, and through Israel in the whole earth, was to sweep all superstitious and mischievous notions about local and contending deities clean out of the mind. Israel must learn and hold and teach that there is no God but Jehovah only. And He was not a new or unknown God who gave to Israel this comprehensive and exclusive law. He was the God of Adam and Abel, of Enoch and Noah, of Abraham and Isaac and Jacob. He was the God of Moses and Aaron; it was He who by the hand of Moses had just delivered them out of the land of Egypt. It was He who said to the whole house of Israel, and to every individual Israelite, Thou shalt have no other gods before me. In Calvin’s *Institutes* there is an admirable analysis which gathers out all those things in this commandment that make it common to Israel and to us. The commandment came to them, and it still comes to us, carrying the divine demand on all our adoration, trust, invocation, and thanksgiving. And these affections, attitudes, aud acts, rightly understood and spiritually performed, fulfil and satisfy this first and fundamental commandment.\n\n**The first commandment**—“In duties themselves there is an *order*, which it is of much importance to observe. There is scarcely a greater or more mischievous error than one which has found advocates, even among some who profess a regard to revealed truth; namely, that the principal service which God requires of us, and which of course we need to be much concerned about, is the performance of *social duties*—the duties of justice and benevolence to our fellow-men. Now, that social duties constitute an indispensable part of all true religion, we both admit and inculcate. But we maintain that the duties *first in rank and importance* are those we owe immediately to God, our Creator and Redeemer; that He is infinitely the greatest and best of all beings, and that if reverence, love, service, and worship be due to Him at all, our obligations to these must of necessity be higher and more sacred than any other” (Green).\n\n**requireth**—Conformity to. (See Answer 14.)\n\n**to know and acknowledge**—“This is life eternal, that they might krow Thee the only true God, and Jesus Christ whom Thou hast sent” (John xvii. 3). “In all thy ways acknowledge Him, and He shall direct thy steps” (Prov. iii. 6). “The true knowledge of God includes the love of God. ‘To love man, we must know him: to know God, we must love Him.’ They who will not love God, cannot even aright know of God. To know God is to know by experience that God is good, and this God makes known to the soul He loves, while it meditates on Him, reads of Him, speaks to Him, adores Him, obeys Him” (Pusey).\n\n**only true God**—See Answer 5. The epithet *only*, as Meyer says, bears upon the whole phrase *true God.* The term *true* shows that this God alone perfectly answers to the great idea expressed by the word God.\n\n**worship and glorify him accordingly.** Short for *worthship:* to put proper worth upon: to value supremely: to adore, love, and serve. “*The God of glory* is the sum of the divine praise” (Bengel).\n\nIn her beautiful book on the Commandments, Miss Rossetti calls this commandment the Catholic basis on which the Christian structure can alone be raised. What is Catholic underlies what is Christian. And to that fundamental doctrine of the divine unity from which the Christian doctrine is developed there has been granted a freer currency: so that while the Jewish Church knew it by revelation, multitudes of the Gentile world knew it, or at least surmised it, by intellectual or spiritual enlightenment.\n\n**forbiddeth**—Want of conformity to or transgression of. (See Answer 14.)\n\n**the denying**—This commandment forbiddeth *atheism*, speculative and practical. For speculative atheism is the looking upon nature and man as coming into existence and being sustained without God; while practical atheism is just vulgar irreligion: living “without God in the world.” Many who would shudder at the name of atheist are yet to all intents and purposes living an atheist’s life. How many atheistic hours we all spend, and how many atheistic acts we all perform, let each man say for himself.\n\n**giving that worship to any other**—This is directed against all idolatry, and this sin is treated more fully in and under the second commandment. Milton makes idolatry the first result of Eve’s eating the forbidden fruit:—\n\n> “So saying, from the tree her steps she turned,\\\n> But first low reverence done, as to the Power\\\n> That dwelt within, whose presence had infus’d\\\n> Into the plant sciential sap.”\n\n**before me**—In my presence, which is *omni*presence. There is no place where man may set up or worship another God. (See Ps. cxxxix. 1–12.)\n\n**seeth, taketh notice of, and is much displeased with**—Note the progress in these clauses. “How doth the idolatry forbidden in the first, differ from that forbidden in the second commandment? The idolatry forbidden in the first commandment is a sin respecting the Object of worship, when we set up anything in the place of God, which by nature is not God. But that against the second commandment is, when we pretend to worship the true God, but do it by such means, and in such a manner as He hath not required, or hath forbidden” (Flavel)."},{"number":44,"title":null,"part":null,"questions":[49,50,51,52],"paragraphs":[],"clauses":[],"items":[],"text":"The unity and sole supremacy of Jehovah is the subject of the first commandment, and in the same manner the spirituality of the Divine Nature is taught and guarded in the second. Locality, limitation, shape, and all such-like creaturely conditions, are to be put out of our minds when we would think aright about God. These things are never in any way to be associated with God. The worship of God is to be purely spiritual, and lest its spirituality should be invaded or infringed, it is here fenced round with a most explicit and rigorous commandment against the worship of images, and even their manufacture. The unity and spirituality of God are accordingly the two corner-stones of the Decalogue, and indeed of all divine revelation, Mosaic and Christian. The law that came by Moses, and the grace and truth that came by Jesus Christ, all alike rest on those eternal and immutable truths of our holy faith.\n\n**Thou shalt not make unto thee any graven image**—In Cruden’s article under *image*, he characterizes and illustrates nine scriptural senses of this word, and Aldis Wright in Smith’s *Bible Dictionary* tells us that there are no fewer than twenty-one different Hebrew words that have been rendered in the Authorized Version either by *idol* or *image*. Nothing could be more instructive and significant than this multiplicity and variety of words designating the incentives, instruments, and objects of idolatry. At the same time, stringent and indispensable as this commandment was in such circumstances, it gives no countenance to the superstitious position that some have taken up against all works of art even for purposes of culture and pleasure. Referring to this misreading of the second commandment, Calvin says: “I am not so superstitious, however, as to think that all visible representations of every kind are unlawful. But as sculpture and painting are gifts of God, what I insist on is, that both shall be used purely and lawfully. We think it unlawful to give a visible shape to God, because God Himself has forbidden it, and because it cannot be done without in some degree tarnishing His glory.”\n\n“It may be admitted,” says Kalisch in his commentary on Exodus, “that the prohibition expressed in our text has exercised a retarding influence upon the progress and development of the plastic arts among the Hebrews, as a similar interdiction in the Koran has produced a similar effect among the Arab tribes. . . . But it is an incomprehensible mistake, if it is believed that the plastic arts in general, sculpture and painting, are forbidden in our text. Josephus tells us that the Jews would not even suffer the image of the emperor which was represented on the eagles of the Roman soldiers, and a temple in Tiberias was, by decree of the Sanhedrin, burnt down, merely because it was ornamented with figures of animals (Josephus’ *Life*, xii.). Such a barbarous and irrational law could not possibly emanate from a legislator who erected a holy tent, furnished with all adornments of art and beauty, and who even ordered two cherubims to be placed in the Holy of Holies. In the first temple as well as the second, was an abundance of plastic works, which nobody has found to be at variance with the spirit of Mosaism.” “The commandment which forbade the making of graven image or likeness was not observed in the sanctuary itself. By this exception it was made evident that the enactment was directed against accidental abuses of imitative art, and not against the art itself” (Westcott).\n\n**any likeness of anything that is in heaven above**—“Left to themselves, to their own appetites, fears, caprices, imaginations, men made originally capable of discriminating truth from falsehood sought out many inventions. Sun, moon, and stars, from being accounted symbols, came to be rated as gods; rivers were deified; beasts, birds, fishes, reptiles, all were adored; trees waxed oracular, mountain-tops grew sacred, light and darkness engrossed each its representative deity; fire had its own formidable divinity, and the world of the dead its own. Mere attributes, mere operations, became embodiments capable of undergoing invocation and receiving worship; and destruction claimed its horrid ritual of human sacrifice, and fruitfulness was adored with such rites as it is a shame even to speak of” (Miss Rossetti’s *Letter and Spirit*).\n\n**for I the Lord thy God am a jealous God**—In the scientific language of theology, this is called an *anthropopathic* or *economical* manner of speech. God here speaks to man after the manner of men. He takes the human passion of jealousy to himself in a figure. But while making this explanation, it must be made in a reverent, guarded, believing manner. To say God is jealous is to say that while all human infirmity and evil are to be taken out of the expression, yet, at the same time, we are to receive it as the truest mode of conveying to us what, owing to the imperfections of the human mind and human language, cannot otherwise be impressed upon us. All Scripture, at least all Revelation, is and must be more or less anthropomorphic and anthropopathic. And the text is but an arresting and solemn example of this necessary and universal manner of divine communications. When Jehovah represents Himself as the husband of the Church in Israel, and as having loved her with an everlasting love, her infidelity and idolatry come then in awful impressiveness to be spoken of as kindling jealousy in the divine bosom. The thoughtful reader of the Old Testament will recall many passages where these figures of speech are powerfully employed. But let it here and in all such passages be remembered that the scriptural metaphors never exaggerate or in any way misrepresent the reality; the prophetic figures never overstate the facts. Nahum is within the truth when he utters his burdensome vision: “God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on His adversaries, and He reserveth wrath for His enemies.”\n\n**visiting the iniquity of the fathers upon the children**—Mozley in his able work, *Ruling Ideas in Early Ages*, exhibits the operation of this judicial principle in the old dispensation, and points out that while the second commandment and its sanctions of terror and of comfort remain entirely valid to this day, yet that it is to be read now in a providential and didactic sense rather than in a judicial and penal. Children are not now *punished* for their fathers’ sins though they still *suffer* in many ways on account of them. (See Lecture v.) “That God doth [or did] so is certain, because He saith He doth [or did]; and that this is just in Him to do so, is also certain therefore, because He doth it. For as His laws are our measures, so His actions and His own will are His own measures. He that hath right over all things and all persons, cannot do wrong to any thing. He that is essentially just, it is impossible for him to be unjust” (Jeremy Taylor’s Sermon on “The Entail of Curses cut off”).\n\n**keeping pure and entire**—Flavel’s warning not to invent ceremonies to make God’s institutions “more decent than Christ left them,” should be laid to heart and pondered by those who have the charge of public worship. For\n\n> “’Tis mad idolatry\\\n> To make the service greater than the god.”\n\n**appointed in his word.** “Particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; Church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto Him” (Larger Catechism).\n\n**forbiddeth the worshipping of God by images**—The theological student will search in vain in the Catechism of the Council of Trent for the second commandment. He will find ten commandments in that authorized and imposed symbol of the Popish Church, but the Decalogue is made up by the division of the tenth commandment into two. “The natural and obvious meaning of the second commandment is, that God there, in regulating the mode in which He is to be worshipped, forbids the making of the likeness of any object *with the view of introducing this likeness into religious worship*, or paying unto it any of the external marks of religious honour and veneration. And so sensible are Romanists that this is the natural and obvious meaning of the second commandment, that they have been accustomed to exclude it wholly, while professing to quote the Decalogue, from the Catechisms commonly used in the instruction of their people” (Cunningham, i. 377). How far popular Romanism has declined not only from apostolic spirituality in public worship, but even from that of the Old Testament, any one who has seen a modern Popish cathedral or chapel, and will compare it with the following testimonies, will see. Milman tells us that the heathen world beheld with astonishment a whole race whose deity was represented under no visible form or likeness. The conqueror Pompey, when he entered the violated temple, was filled with wonder at finding the sanctuary without image or emblem of the deity: and Tacitus, “the philosophic historian, whose profound mind seems struggling with hostile prejudices, defines, with his own inimitable compression of language, the doctrine, to the sublimity of which he has closed his eyes. The worship of the Jews, he says, is purely mental; they acknowledge but one God,—and that God supreme and eternal, neither changeable nor perishable.”\n\n**The reasons annexed**—In his learned sermon *Of the Nature of Pride*, Hooker has an introductory passage which will be the best note on the annexing of reasons to a commandment: “The nature of man, being much more delighted to be led than drawn, doth many times stubbornly resist authority, when to persuasion it easily yieldeth. A law simply commanding or forbidding, is but dead in comparison of that which expresseth the reason wherefore it doth the one or the other. And, surely, even in the laws of God, although that He hath given commandment be in itself a reason sufficient to exact all obedience at the hands of men, yet a forcible inducement it is to obey with greater alacrity and cheerfulness of mind, when we see plainly that nothing is imposed upon us more than we must needs yield unto, except we will be unreasonable. In a word, whatsoever we be taught, be it precept for direction of our manners, or article for instruction of our faith, or document any way for information of our minds, it then taketh root and abideth, when we conceive not only what God doth speak, but why.”\n\nThe reasons annexed to the second commandment as here drawn out are three—(1) God’s sovereignty over us; He is our King, and we are His subjects, and therefore we are bound to obey His laws: (2) His *propriety* in us—an obsolete form; *property* has taken its place in modern English—His property in us; we belong to Him, He created us, and He hath redeemed us, and therefore we are not our own, least of all in our worship of our Maker and Redeemer: and (3) the zeal or jealousy He has to His own worship. The prophets and psalmists are full of that zeal and jealousy. For example, Isa. i. 10–15; Ezek. xiv. 1–11.\n\n### Uses\n\n1. Though we do not build our places of worship with niches to hold images, yet this commandment is not on that account an obsolete precept, or the study of it the study of an antiquarian topic. The iconoclastic Puritanism of our fathers removed the temptation to idolatry from us. But they bequeathed to us a very spiritual law,—a law that does not so much search our sanctuaries for statues and images as it turns its scrutiny into our own hearts. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”\n2. But if the law against images in divine worship came by Moses, then the grace that obviates the supposed necessity for them,—the grace that meets and answers the craving in the human heart to see God, that grace came by Jesus Christ. For it is one of the noblest and most expressive of the scriptural titles of our Lord to call Him the Image of God. For just as a man’s face is the image of his soul; just as we address ourselves to a man’s face in addressing his mind and heart; so is it when we seek God in Christ. “No man hath seen God at any time; the only begotten Son who is in the bosom of the Father, He hath declared him.”\n3. “The sins of fathers descend very often to their children, both in the way of nature, that the children inherit strong temptations to their father’s sins; and by way of example, that they greedily imitate, and often exaggerate them. Wouldest thou not have children whom thou wouldest wish unborn, reform thyself. . . . Parents who are careless as to themselves, and as to their own lives, still long that their children should not be as themselves” (Pusey).\n4. “I am to consider what remedies there are for sons to cut off the entail of curses. . . . The heirs and sons of families are to remove from their house the curse descending from their father’s loins—(1) by acts disavowing the sins of their ancestors; (2) by praying for pardon; (3) by being humbled for them; (4) by renouncing the example; (5) quitting the affection to the crimes; (6) by not imitating the actions in kind, semblance, or similitude; and lastly (7) by refusing to rejoice in the ungodly purchases, in which their ‘fathers did amiss, and dealt wickedly’” (Jeremy Taylor).\n\n### Questions\n\n1. Note the nine Biblical senses of the word *image* as they are classified and illustrated by Cruden.\n2. How would you meet the objection that the Jews in later times took against all painting and sculpture from their commandment?\n3. Remark on Hausrath’s statement, ii. 4: *The Semite is a man without any sense for art, otherwise his laws would never have forbidden him to make images and symbols.*\n4. Derive and explain the theological terms *anthropomorphism* and *anthropopathy*, and point out how these terms apply to the contents of this commandment.\n5. Derive *iconoclast*. To whom is the saying popularly attributed: *Pull down the nests, and the rooks will fly away*?\n6. *What may be inferred from hence? Hence we learn, that spiritual worship is most agreeable to God’s nature and will; and the more spiritual it is, the more acceptable it will be to Him* (John iv. 24). *Externals in worship are of little regard with God; as places, habits, gestures, etc.* Apply this: First, to superstitious men (Isa. lxvi. 1, 2, 3); Secondly, to children that say a prayer, but mind not to whom, nor what they say (Flavel).\n7. Calvin warns against importing things into the worship of God that are *full of display, but have no solidity.* Apply this criticism, and give illustrations.\n8. *His propriety in us.* Explain Dr. John Duncan’s comment: *God cannot be injured, but He may be wronged.*"},{"number":45,"title":null,"part":null,"questions":[53,54,55,56],"paragraphs":[],"clauses":[],"items":[],"text":"**Thou shalt not take the name of the Lord thy God in vain**—The first commandment teaches us that Jehovah is God alone: He has no equal and no rival. The second commandment goes on to instruct us that God is a spirit, and that we are not to set up any supposed similitude of God before our eyes. He has no shape or similitude, but He has a *Name*. That is to say, He has taken a name to Himself under which He wills that we know Him, think of Him, speak of Him, and address ourselves to Him. And accordingly He issued through Moses this warning commandment, the third. “The literal meaning of this command is doubtful. It may mean, Thou shalt not utter the name of God in a vain and irreverent manner; or, Thou shalt not utter the name of God to a lie, thou shalt not swear falsely. It is urged as an objection to the second interpretation, that perjury is an offence against our neighbour, and therefore belongs to the second table of the law: and that it is in fact included in the ninth commandment, Thou shalt not bear false witness against thy neighbour. Bearing false testimony and false swearing are, however, different offences” (Hodge).\n\n**in vain.** “I suppose the primary meaning of the phrase points to indifferentism at least as obviously as to antagonism. ‘In vain’ suggests not irreverence only, but voidness, nothingness, the bringing in for no cause but to round a sentence or fill up a gap, of that Name which was proclaimed before Moses in majesty and mercy; to utter simply for the sake of saying something, that Name which Isaiah foresaw as coming from far burning with divine anger. It is to pronounce that Name as though it were a mere word, not standing for any person, to bring it in when another word would actually serve our purpose as well” (Christina Rossetti).\n\n*Note.*—**Oaths.**—An oath is a solemn appeal taken from the weakness, untruthfulness, and mistrust of men to the omniscience, truth, and power of God. At bottom all oaths are of the same nature and design, and they come into use in this way. If I am forming any important engagement, and my self-interest leans against the likelihood of my performing it: or if I am called to bear witness or give judgment in a matter that tests my integrity, and if my neighbour doubts my will, my ability, my sincerity, then, conscious of all these in myself, I am permitted to swear by the name of God that I am true in my words, and just in my judgments, and sincere in my purposes. In taking an oath for his assurance, I as good as say to my neighbour: Were this matter between you and me only, the temptation to me rising out of it might be too strong for me; but since this transaction is so important for you, to give you the best possible security I can supply, I hereby carry this transaction into the presence of God: I hereby open my whole mind and heart in this matter to Him, and I solemnly affirm that as He is just and true in all His ways, so am I in this thing; and that as He will bring every secret thing to judgment, so I protest to you against that day that there is nothing false or unjust in my mind or heart toward you. I know that of every word I speak now I shall have to give an account at last; and I swear to you that I am speaking nothing now that I will repent of when I meet you before God in judgment.\n\nNow all this, instead of being doubtful or wrong, is both most rational and indeed religious. It is most rational in that it accepts the facts and conditions of human life, as these facts and conditions are found in ourselves, and in our fellows around us. For an oath enables a weak, self-seeking, self-sheltering creature to take up a firm, open, and honourable stand both toward himself and toward his neighbour. It enables a man to meet the most difficult duties and most searching demands of this life with his mind girt about with a strongly-wrought girdle of truth.\n\nNor does the Confession of Faith go any too far when it teaches that “a lawful oath is a part of religious worship.” The Confession indeed but borrows Calvin’s very words. “An oath,” he says, “when duly taken, is a species of divine worship.” Which it surely is, in so far as it is a most solemn acknowledgment of God as our lawgiver and our judge. It openly acknowledges His omnipresence, omniscience, justice, and power. It connects the second table of His law most closely with the first. It confesses also, that my neighbour has but too good reason to fear that I do not love him as I love myself; it is a confession that my heart and lip are not necessarily above suspicion, and that I do not rebel against giving any legitimate guarantee that may help to secure my just and honourable treatment of my neighbour, and my jealous and conscientious watchfulness over myself. And the oath rises above both of us in that it binds fast the engagements of moral and social life to the throne of divine righteousness and truth. When a man takes an oath in the name of God, he at once humbles and ennobles himself thereby. He humbles himself, in that he takes his place among a race of fallen and false-hearted men; among men hateful and hating one another; deceitful and deceiving one another. And he ennobles himself, in that he acknowledges his evil nature and kinship, and at the same time seeks divine help, and promises, with God’s help, to speak only what is true, and to do only what is right. An oath accordingly, in the mouth of a devout juror, is nothing less than an act of divine worship. It turns a court of justice for the time into a church, and elevates its solemn procedure into an earthly figure and forecast of the day of judgment.\n\nBut we are not left to our own reasonings to guide and vindicate our practice in this matter of oaths. The Scriptures afford us endless examples, and some of them examples of the most solemn kind, of this method of ascertaining and reassuring the doubtful and anxious mind. At the very opening of the Hebrew history, Jehovah Himself swears by His own awful Name that He will perform to His people such and such things that confessedly lie beyond the pale of past experience and future likelihood. And when the things so promised were actually accomplished, they were thus celebrated in a psalm: “O ye seed of Abraham His servant; ye children of Jacob His children: remember the covenant made with Abraham, and His *oath* unto Israel; He confirmed the same to Jacob for a law, and to Israel for an everlasting covenant.” Again: “Jehovah hath *sworn*, and will not repent, Thou art a priest for ever, after the order of Melchizedek.” And again: “For men verily *swear* by the greater, and an *oath* for confirmation is an end of all strife. Wherefore God, willing more abundantly to show unto the heirs of salvation the immutability of His counsel, confirmed it by an *oath*.” And our Lord also, when put on oath before the high priest, took the adjuration as made under the law, and thus both recognized and established the lawfulness and propriety of the judicial custom. All which is surely sufficient to disprove the somewhat fanatical position that oaths are unlawful; that judicial swearing is a breach of the third commandment.\n\nBut it will to a certainty occur to some readers to say at this point, What then is to be made of our Lord’s words in the Sermon on the Mount, “I say unto you, Swear not at all: neither by heaven; for it is God’s throne: nor by the earth; for it is His footstool: but let your communication be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil”? That is a most instructive example of our Lord’s popular teaching, but it has little or nothing to do with the matter in hand. He is here dealing with one of the most common vices among His fellow-countrymen. The whole sermon, and eminently this part of it, is directed against the perversions and exaggerations, the glosses and refinements under which it may almost be said the moral law lay buried in our Lord’s day; and hence the paradoxical and startling words He sometimes makes use of, as if just to set men to think what the law of God really is, and what obedience to it really implies. And accordingly our Lord is not so much dealing in the passage quoted with the legal practice of courts of justice, or even with the solemn assurances exchanged between man and man among the important concerns of daily life, as with the too familiar and irreverent use of God’s name and attributes in their common conversation. And besides, the casuistical teaching of the ecclesiastical schools had laid down a mass of entangling, vexatious, and demoralizing rules, measuring out the degrees of responsibility and solemnity that attached to this and that form of oath. Swearing by heaven meant so much; swearing by the temple meant so much; swearing by one thing you were not absolutely bound to keep your word; while swearing by another kept you firm,—all this was sapping the foundations of truth and reverence in the land, and it was against all such rabbinical glosses and popular abuses of the third commandment that our Lord thus emphatically protested.\n\n**The third commandment requireth the holy and reverent use of God’s names, etc.**—“Men do not begin by *intending* to dishonour God; but they are afraid of the ridicule of others; they are ashamed of appearing religious, and thus they are led to pretend that they are worse than they really are. . . . They think contemptuously of God’s ministers, sacraments, and worship; they slight His word, rarely looking into it, and never studying it. Thus they are in heart infidels; though they may not formally be such, and may attempt to disguise their own unbelief under pretence of objecting to one or other of the doctrines or ordinances of religion. And should a time of temptation come, when it would be safe to show themselves as they really are, they will almost unawares throw off their profession of Christianity, and join themselves to the scoffing world” (Newman).\n\n**forbiddeth all profaning**—This commandment among other things denounces the sinful and degrading habit of *profane cursing and swearing*. It is distressing to think of the hold this coarse and vulgar habit has taken of certain classes of the people. You can scarcely pass a field in seed-time or harvest, you will not walk far along any frequented highway without hearing men uttering savage bursts of cursing at the mute creatures God has given them to assist them in their work, and even at the very implements they hold in their hands. In every knot of workmen there are usually some whose mother-tongue is blasphemy, whose mouth is filled with cursing and bitterness. And sometimes seriously-minded men, such is the strength of example, or of an early bad habit, will be surprised into this lamentable language, and that long after they have begun to set a watch on the door of their lips. Peter’s explosion in the palace of the high priest is no doubt an example of the long survival of an early evil habit. “Once,” says Bunyan, in his *Grace Abounding*, “when I was in the height of vanity, yet hearing one to swear that was reckoned for a religious man, it had so great a stroke upon my spirit that it made my heart to ake.” We have reason to be thankful that this sinful and indecent habit has almost entirely disappeared from among educated men. For there are certain kinds of historical and social literature that survive to show us how common and almost universal this abominable practice was at one time even among the more cultivated classes of society. Addressing working men in the twentieth letter of *Fors Clavigera*, Mr. Ruskin says: “I wish you to think over the meaning of this habit of yours very carefully with me. I call it a habit of *yours*, observe, only with reference to your recent adoption of it. You have learned it from your superiors; but they, partly in consequence of your too eager imitation of them, are beginning to mend their manners. . . . And first, it is necessary you should understand the difference between swearing and cursing, vulgarly so often confounded. They are entirely different things; the first is invoking the witness of a spirit to an assertion you make, the second is invoking the assistance of a spirit to a mischief you wish to inflict. When ill-educated and ill-tempered people clamorously confound the two invocations, they are not, in reality, either cursing or swearing, but merely vomiting empty words indecently. True cursing and swearing must always be distinct and solemn.” And Dr. Newman calls all this kind of language “a sort of vocal worship of the evil one, to which he listens with especial satisfaction. He is a master who allows himself to be served without trembling. He goes to and fro upon the earth, and walks up and down in it, hearing and rejoicing in that light and profane talk which is his *worship*.”\n\n**or abusing of anything whereby God maketh himself known.** The Bible word *blasphemy* is just Greek for this which is forbidden in this commandment. And Bengel excellently defines blasphemy thus: “Blasphemy is committed when (1) anything unworthy of God is attributed to Him; (2) when things worthy of God are denied to Him; (3) when the incommunicable attributes of God are attributed to others.”\n\n**God will not suffer them to escape his righteous judgment.** “Jehovah alone, according to the ancient constitution, was King in Israel, so that the crime of high treason could only be committed in respect of Him, and as the ten commandments would lead us to expect, the penalty for blaspheming His name was death. The book of Leviticus (xxiv.) relates how on one occasion a semi-Israelite in a brawl reviled and cursed His Name, and how the community, shocked at the unlooked-for event, sought counsel of the oracle, and how this commanded the man to be stoned” (Ewald, *Antiquities*).\n\n### Uses\n\n1. The holy and reverent use of God’s name “implies right faith to call upon Him as He Is; right trust in Him, leaning upon Him; right devotion, calling upon Him as He has appointed; right life, ourselves who call upon Him being, or becoming by His grace, what He wills” (Pusey on Joel ii. 32).\n2. “Whenever you hear the name of God mentioned, accustom yourselves to make a reverential pause, and form within yourselves an inward act of adoration, whereby you will be less apt to profane that venerable name in your more solemn addresses” (*A Father’s Advice to his Children*).\n3. Certain classes of men have already been named whose transgression of this commandment is notorious and scandalous. But this commandment, like all God’s commandments, is very broad and very spiritual. And those who are farthest from the profane habits of speech referred to may fall into another profanity not less displeasing to God and injurious to themselves. There is a professional, a familiar, a conventional way of addressing God in prayer and praise, as also in speaking of Him in preaching and writing and debating, that is a grievous breach of this holy commandment. “We are apt to act toward God and the things of God as toward a mere system, a law, a name, a religion, a principle; not as against a Person, a living, watchful, present, prompt and powerful Eye and Arm. That all this is a great error is plain to all who study Scripture” (Newman).\n\n### Questions\n\n1. Comment on and illustrate Eccles. v. 1, 2, Draw out and justify the first clause of *Confession xxii. 1*.\n2. *And, indeed, oath-taking seems to imply, in its principle and origin, that other simple assertions are less sacred and binding, and thus indirectly to exercise an injurious influence upon the moral and religious notions of the people* (Kalisch). Compare with the teaching in the Commentary, and judge.\n3. Explain, in view of the comments on this and on the first and second commandments, Matthew Henry’s words: *God is known by His name only, not by His nature or any similitude.*\n4. *The formula, which embodies a dogma for the theologian, readily suggests an object for the worshipper.* Ponder and explain."},{"number":46,"title":null,"part":null,"questions":[57,58],"paragraphs":[],"clauses":[],"items":[],"text":"**Remember the sabbath day**—*Sabbath* is from the Hebrew *Shabath*, to rest, the day of rest, the Sabbath day. This name is the most ancient name of the day, and till New Testament times it was the only scriptural and ecclesiastical name. The *Lord’s day* is the New Testament and Christian name (Rev. i. 10). In the early Church the weekly commemoration of Christ’s resurrection was observed on that day, hence the Greek Church still calls it Resurrection day. Another familiar name of the day is *Sunday*. This is an astrological and heathen designation, and comes down from times when Sol or Apollo, the Sun god, was worshipped on that day of the week, just as Saturn was worshipped on Saturday and the Moon on Monday. The Puritans and Presbyterians tried hard to get this pagan title removed from the first day of the week, but in this as in many other things they were overborne. In their own Confessions and Catechisms, however, they use the only defensible names, *Christian Sabbath* or *Lord’s day*.\n\nThe Sabbath day is the oldest religious institution in the world. It existed long ages before the Mosaic legislation, into which it was afterwards incorporated. Baptism and the Lord’s Supper, circumcision and the Passover, public worship, nay, the Holy Scriptures themselves, all these ordinances and possessions are ancient and venerable, but none of them all can compare with the Sabbath day for hoary antiquity. It is the noble and beautiful representation of the most ancient page of Scripture, a representation, in Ewald’s words, of “unsurpassable truth,” that the first morning that rose on Adam and Eve was the morning of the Sabbath day. And in spite of the fall, the Sabbath has kept its place among mankind as one of the two sweet relics of Eden, and is week by week sent down among us as an earnest of heaven, a foretaste of the rest that remains for the people of God. The second great epoch of sabbatical development and legislation was in the time of Moses. Standing at the head of human history and looking down the long vista, we hardly ever, even among the most darkened nations, lose sight of a Sabbath day. But it is only at the time of the exodus that the Sabbath becomes a permanent national and ecclesiastical ordinance, a political and religious institution of first-rate importance.\n\nSinai was not the birth-place of the Sabbath day. The law of the Sabbath as it was published in the fourth commandment was not a new thing on the earth, any more than the law of reverence for the name of God, or the law commanding honour to parents. The law of the Sabbath, like the laws of worship and parental honour, was rather a reinforcement and republication of a law that had been written on the human heart from the beginning. The Sabbath was first appointed by the Creator of mankind, and it was issued anew by Him when He became the Redeemer and Lawgiver of Israel. And within this holy field of time, within and around this hallowed day, all the holiest practices of religion, and all the best blessings of national, domestic, and individual life gathered in Israel. By this commandment a space was cleared in the daily life of that ancient people for the study and pursuit of divine things, and among all the debts that modern Christendom owes to ancient Israel, and they are many and irrequiteable, after Christ Himself and the Holy Scriptures, the Sabbath day is the greatest.\n\nIt is well known that the Hebrew Sabbath began at sunset on Friday, and ended at sunset on Saturday. And from the Holy Scriptures themselves, as well as from the expository and ecclesiastical writings of the Jews, we gather a pretty full acquaintance with the habits of Sabbath observance that obtained among that people. Perfect rest from all manual and mental toil was the original and fundamental idea of the institution. The Sabbath was literally and universally the day of quiet and repose. And to signalize and fix that idea in every mind, the commandment became unusually explicit and minute. “The seventh day is the rest of the Lord thy God. In it thou shalt not do any work: thou, nor thy son, nor thy daughter: thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.” And though troublesome and vexatious rules about this and that personal and domestic habit rose up among the later Jews, still this matter of rest was and is to them and to us the fundamental law of the Sabbath day. But it did not follow that this weekly vacation from ordinary labour was to be left void of all occupation. The law of holy rest did not leave the day open to be wasted in sloth and idleness. Indolence of body and vacancy of mind are not the divine rest designed for the physical, intellectual, and spiritual natures of man. And hence it was that in Israel, the Sabbath, without ceasing to be a day of real repose, became at the same time a day of special occupation with divine things. On the Sabbath the daily sacrifices were doubled in the tabernacle and temple. On the Sabbath the priests made ready the new display of shewbread, changing last week’s preparation, and setting forth the new service upon the sacred table. On that day also the new relays of priests relieved the exhausted occupants of the holy office: the refreshed and recruited functionaries commenced their weekly terms on the seventh day. And throughout the whole nation the same special religious aspect was given to the Sabbath day. The seventh day was the day of holy convocation. On that day the pious people resorted to their prophets to hear their new revelations, and their expositions and applications of the divine law. In later times, when the prophetical office had come to a standstill, the people gathered into the synagogues on the Sabbath day for reading the Scriptures, and for mutual exhortation and prayer. At home also, in the more devout households, all light and foolish as well as all anxious and worldly thoughts were banished from the mind, and quiet meditation and communion with the highest subjects was devoutly cultivated. “And,” as one of their own writers has said, “it is to this intellectual and religious observance of the Sabbath day that the Jewish nation owes the gratifying and auspicious fact that ignorance never spread among them as among many other nations and sects, and that every Israelite was, in consequence of the instruction given to him on the Sabbath day, enlightened in the principles of his faith, so that, even in the Middle Ages, when everywhere the deepest darkness of ignorance and superstition prevailed in Christendom, immortal philosophers and poets flourished in Israel.”\n\n**Remember**—“This unique verbal form suggests that our liability to transgress the command is increased by a danger of its slipping our memory. Not that the day itself is likely to elude observation: on the contrary, temporal affairs are in Christian lands regulated and modified in reference to its occurrence. But we must not merely start in the morning under a conviction that Sunday is Sunday: we must bear the circumstance in mind all day long, doing or not doing in intentional subordination to that dominant circumstance, or else we shall not hallow the hallowed day. Wandering thoughts and a wandering heart desecrate it” (Christina Rossetti’s *Letter and Spirit*).\n\n**thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates**—“In this I go so far that I would not have the rest of the Sabbath day broken up even by too large demand for public worship. We should have time for both body and mind to come into a state of repose. . . . All letters of business, all messengers of business, and all conversation of business, and all books which treat of business we should exclude. . . . And as the commandment is upon our servants and the stranger within our gates, so we should hinder our workmen from doing anything on our account, and we should require nothing of them save what is necessary for our own health and the health of the cattle. We should not encourage any traffic, nor employ any Sabbath vehicles. Our Sabbath journeys should be indeed Sabbath-day journeys; and if we employ the services of our servants and cattle, it should be to them after Sabbath-day measure, for health or refreshment sake, by no means for labour or for profit. . . . I have no ascetic views of the Sabbath, and grudge not to myself or the people whatever may comfort and refresh their minds. And if they find that end to be served by walking abroad to meditate and muse upon the handiworks of God, to escape from the noisy city, and rest in some retired rural plain, I commend them to that or any other method which they find best for fulfilling the purposes of God. But sure I am, a crowded vehicle, whether by land or water, or a public inn, or a crowded garden, or a bustling highway, or a park parade, are not the places most fitting for repose and retirement: and they who so spend the Sabbath, and call it keeping the commandment, do but lie unto the Lord and their own soul” (Edward Irving).\n\n> “The Being unblest, alien from good,\\\n> Sabbathless Satan.”—Lamb.\n\n### Questions\n\n1. Derive *Sabbath, Lord’s day, Sunday*. Which is the most fitting and proper designation for us to use? and which is the least so? State your reasons.\n2. Study the analysis of *Remember* in Larger Catechism, 121.\n3. *Perversion of the spirit while retaining the letter of the precept is an old art.* Show the application of this aphorism to the matter in hand.\n4. Commit to memory Watt’s hymn:\n\n   > *Blest morning! whose first dawning rays.*\n5. Explain Pope’s line:\n\n   > *Ev’n Sunday shines no Sabbath day to me.*"},{"number":47,"title":null,"part":null,"questions":[59],"paragraphs":[],"clauses":[],"items":[],"text":"**From the beginning of the world**—The opening of the book of Genesis contains the account of the appointment of the seventh day of the week to be the weekly Sabbath, and though there is no direct reference to the keeping of a Sabbath in Patriarchal times, yet the repeated reference to a septenary division of time not only among the Hebrews, but also among the Assyrians, Egyptians, Arabians, and Persians, is a remarkable, and on any other theory than that of Scripture, an inexplicable one. In his *Antiquities of Israel* Ewald says: “Many ancient nations were acquainted with a weekly circle of seven days, which is quite in accord with the fact that such a week is spoken of in the primitive history of Jacob. These traces leave no doubt that the division into weeks of seven days, and all consequent distributions of time, were widely extended over the earth long before the time of Moses.”\n\n**The first day of the week ever since the resurrection of Christ**—The notorious deterioration and scandalous abuses of the Mosaic Sabbath in the days of our Lord were overruled so as to become a kind of providential preparation for the great change that shortly after took place as to the time and manner of observing the fourth commandment. The Sabbath of Moses was utterly and irrecoverably demoralized. A dense web of foolish, fantastic, and immoral traditions had been spread over it, and had become grave-clothes to the mind and a snare to the conscience. Though our Lord was made under the law, and fulfilled all its righteousness, yet He took pains again and again to break through the puerile, harassing, and demoralizing teaching of the scribes and doctors concerning the Sabbath day. And He who was the Lord of life and the Lord of the Sabbath lay in the grave all that fatal seventh day, and we may say that the dead Sabbath of Judaism was buried beside Him, and, unlike Him, never saw a resurrection. But when He rose from the dead, a new Sabbath, a better rest, a true Lord’s day rose with Him. Our Lord rose from the dead on the first day of the week. For the whole of that week He was again lost to His disciples, but appeared to them again on the first day of the second week, as if to signalize that day and make it memorable. Again, on the day of Pentecost, which that year fell on the first day of the week, when the followers of Christ were all met together in one place, as if it were their peculiar Sabbath, the Holy Ghost fell on them as never before. Our blessed Lord had finished His work. He had entered into His rest from the labours of our redemption; and as the first man began life on the Sabbath day, so the new man in Christ Jesus counted His Sabbath days, calling them by a new name, counted them from the resurrection of Christ, and called them the Lord’s day, the Christian Sabbath.\n\nNever, perhaps, in the history of any sacred institution did Divine Revelation so clearly devolve her functions on her sister Providence as in the origin and establishment of the Christian Sabbath. There is nothing in this department of sacred studies more striking and suggestive than the kindred and parallel histories of the obsolescent Jewish Sabbath and the new Christian Sabbath during the generations immediately succeeding the resurrection of Christ. The quietness with which that great innovation of the Lord’s day was brought into the Church; the gradual decay of the sacredness that had been divinely and from such an antiquity attached to the Jewish Sabbath; the slow, but at last the complete assimilation by the first day of the week of all that had for so long been gracious, beneficent, and sacred in the seventh; and the consequent bequest to all succeeding times of the Christian Sabbath,—all this is a triumph of providential patience, watchfulness, and wisdom that has never been sufficiently studied or extolled in the Church of Christ.\n\n### Questions\n\n1. The *Confession* calls the fourth a *positive, moral, and perpetual commandment*. Explain these epithets.\n2. Criticise this sapient utterance: *The Sabbath, as the Scotch persist in calling Sunday*"},{"number":48,"title":null,"part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[],"text":"**The sabbath is to be sanctified by a holy resting**—The question of what constituted and what invaded and broke up this holy rest was a frequent cause of dispute between our Lord and the scribes and doctors of His day. The unlearned reader of the New Testament would easily see that there was something very far wrong in the habits and practices as well as the teaching about the Sabbath in the time of our Lord, but without some historical reading he could form no conception of the mass of arbitrary regulations, and fantastic and impossible prohibitions that were withering the hearts and exasperating the consciences of men when our Lord began to teach. And it made matters worse and more irreconcilable between Him and the leaders in Israel, that He did not aim merely to restore the Mosaic law to its primitive purity. He had come, among other things, to make Moses’ law not less a law, but more a life. He had come to exhibit in His own walk and conversation the original and essential freshness and spirituality, the perennial richness and flexibility of the law of God. It was an advance on Moses rather than a return to him that our Lord was carrying on by word and example. And hence we possess not only the record of His example, but also such penetrating and fruitful utterances as these: “The Sabbath was made for man, and not man for the Sabbath,” and, “The Son of man is Lord of the Sabbath,”—utterances fitted and intended to teach His hearers and all men that the Sabbath law is not the heavy and galling yoke they were making it, but is rather an ancient and divine badge and seal of liberty, an inalienable franchise and a permanent privilege granted to man by his Maker and Redeemer.\n\n“Therefore I go not to assign to you any course of employment for the Sabbath; I plead simply for the fulfilment of the ordinances, that you work not and think not of your vocations, and allow your minds to come into repose from this world’s agitations. Then nature and the Spirit of God will direct you to proper occupations. You will go to the house of prayer out of choice; you will go to your closet out of choice; you will read the holy page out of choice; you will shun intrusive company out of choice; and out of choice you will turn your thoughts to holy and spiritual subjects. All I ask is, keep the intrusion of the world out, shut your door upon worldly men, shut your ear upon worldly talk, shut your eye upon all ephemeral and worldly reading. Fulfil the statute, and see that those in your household do, and it will come to pass that ere long you will derive the benefit of the statute, both as to bodily and spiritual refreshment. Your soul will make progress toward heaven; you will learn to live above the world; and from all the weariness of the week you will run like a tossed and tempest-driven vessel to the haven of your Sabbath rest” (Edward Irving).\n\n**the whole time**—“Q. Is it the whole day, or only some hours of the day that are set apart for God?—A. Not a part, but the whole day is the Lord’s, and it is as dangerous to halve it with God in point of time, as it was for Ananias and Sapphira to halve their dedicated goods and bring in but a part. Remember that thou keep holy the Sabbath day is the command” (Flavel). “He who keeps the day most strictly, most religiously, he keeps it best, and most consonant to the designs of the Church, and the ends of religion, and the opportunity of the present leisure, and the interests of his own soul” (Jeremy Taylor).\n\n**in the public and private exercises of God’s worship**—The student will observe that the Confession embraces “Religious worship and the Sabbath day” in one chapter, the twenty-first.\n\n“Attendance on a Sunday may, through God’s mercy, avail even in the case of those who have not given themselves up to Him—not to their salvation (for no one can be saved by one or two observances merely, or without a life of faith), but so far as to break in upon their life of sin, and give them thoughts and notions that may be the germs of future good. Even to those, I say, who live to the world, the mere Sunday attendance at church is a continual memento on their conscience, giving them a glimpse of things unseen, and rescuing them in a measure from the servitude of mammon or of Belial. And therefore it is that Satan’s first attempt, when he would ruin a soul, is to prevail on him to desecrate the Lord’s day” (Newman).\n\n“What a man is in his private duties, that he is in the sight of God, that and no more” (Owen).\n\n“*Non est religio, ubi omnia patent.* Religion doth not lie open to the eyes of all men. Observed duties maintain our credit, but secret duties maintain our life” (Flavel).\n\n**except so much as is to be taken up in the works of necessity and mercy.** The Confession does not make works of necessity and mercy an exception to, or an intrusion on the exercises of God’s worship; it rather co-ordinates them, and ranks them together:—“The whole time in the public and private exercises of His worship, and in the duties of necessity and mercy.” And the Directory specifies as Sabbath-day duties “visiting the sick, relieving the poor, and such-like duties of piety, charity, and mercy, accounting the Sabbath a delight.” Even the Talmud taught that danger to life always supersedes the Sabbath law. Even for the sake of the tiniest babe it may be broken, “for the babe will keep many a Sabbath yet for that one that was broken for it.”\n\n### Uses\n\n1. “Every rightly constituted man has his time of retreat, so that in the face of the onset of tasks and impressions brought on him by the outer world, he may be, and may continue to be, himself; and may maintain by dint of rest and recollection his proper personality as the fixed point round which his world must range itself” (Keim). This was not written to enforce the keeping of the Lord’s day, but the student will at once see its excellent application to that duty and privilege.\n2. “Besides his particular calling for the support of this life, every one has a concern in a future life, which he is bound to look after. This engages his thoughts in religion; and here it mightily lies upon him to understand and reason right. Men therefore cannot be excused from understanding the words, and framing the general notions relating to religion aright. This one day of seven, besides other days of rest, allows in the Christian world time enough for this, if they would but make use of these vacancies from their daily labour, and apply themselves to improvement of knowledge. . . . There are instances of very mean people who have thus raised their minds to a great sense and understanding of religion” (John Locke).\n3. “I am always well pleased with a country Sunday; and think, if keeping holy the seventh day were only a human institution, it would be the best method that could be thought of for the polishing and civilizing of mankind” (Addison’s *Sir Roger at Church*).\n4. “We are on this day specially to meditate upon and celebrate the work of redemption. We are with special joy to remember the resurrection of Christ, because that was the finishing of that work. This was the day of gladness of Christ’s heart; it was the day of His deliverance from the chains of death, and also of our deliverance; for we are delivered in Him who is our head.”\n5. “Works of mercy and charity are very proper and acceptable to Christ on this day. They especially become the Christian Sabbath, because it is a day kept in commemoration of the greatest work of mercy and love towards us that ever was wrought” (Jonathan Edwards).\n\n### Questions\n\n1. According to Luke vi. 5, as it stands in a manuscript of the sixth century, Jesus once met a man who was working on the Sabbath, and said to him: *Man, if thou knowest what thou art doing, thou art blessed; but if thou knowest not, thou art cursed, and a transgressor of the law.* Suppose this saying authentic, what does it mean and teach?\n2. Show the bearing of the legal maxim *mens legis est lex* (the mind of the law is the law) on the above case.\n3. Bengel calls attention to the great part the Sabbath occupies in the Evangelic history. Out of thirty-three miracles of which we have a detailed account in the Gospels, seven were performed on the Sabbath day. Enumerate those seven, and deduce such lessons as you discover in these facts.\n4. Commit the following lines to memory:—\n\n   > *Oh Perfect Pattern from above,*\\\n   > *So strengthen us that ne’er*\\\n   > *Prayer keep us back from works of love,*\\\n   > *Or works of love from prayer.*"},{"number":49,"title":null,"part":null,"questions":[61],"paragraphs":[],"clauses":[],"items":[],"text":"**forbiddeth . . . profaning the day by idleness**—“Freedom from *all* occupation, both physical and mental and moral, is indolence, and thoughtlessness, and apathy, which cannot possibly produce that sanctification which is the ulterior aim of all human aspirations. The rest of God is our prototype; but God watches and rules, and is a perfect Spirit at all times; to approach Him is the end of the Sabbath; but mental and moral indolence would remove us from Him; and the Sabbath, instead of being the greatest blessing of mankind, would be its greatest curse” (Kalisch). “To rest and not to sanctify is to keep the Sabbath of an ox or an ass” (Bp. Nicholson). Boswell tells us that Dr. Johnson, in his forty-sixth year, wrote in his journal the following scheme of life for Sunday: “Having lived not without an habitual reverence for the Sabbath, yet without that attention to its religious duties which Christianity requires: I resolve henceforth—1. To rise early, and in order to it, to go to sleep early on Saturday. 2. To use some extraordinary devotion in the morning. 3. To examine the tenor of my life, and particularly the last week; and to mark my advances in religion, or recessions from it. 4. To read the Scriptures methodically with such helps as are at hand. 5. To go to church twice. 6. To read books of divinity, either speculative or practical. 7. To instruct my family. 8. To wear off by meditation any worldly soil contracted in the week.”\n\n> “Absence of occupation is not rest;\\\n> A mind quite vacant is a mind distressed.”—Cowper.\n\n“To lie late, to go holidaying, to doze in pew or arm-chair, or smoke, is not resting. Such rest deserves not the name of rest when tried by the sacred standard of God’s fourth commandment” (Christina Rossetti).\n\n**unnecessary thoughts, words, or works**—“This day was specially consecrated to devout occupation with holy thoughts. In earlier periods the people visited the prophets to listen to their instructions and exhortations (2 Kings iv. 23). It was also a day of holy assembly; the religious service was, especially in later times, most solemn, and in the synagogue the law was read to the congregation (Joseph. *Antiq.* xvi. 2. 4, *Ap.* i. 22; Luke iv. 16, 31; Acts xiii. 42, 44, xvi. 13). Even light, thoughtless, everyday conversations were avoided on Sabbath (see Gesenius on Isa. ii. 230). It was intended to induce the Israelite to reflect on the state of his soul, and on the nature of his conduct, and thus to be a day of self-examination, of true repentance, and internal reformation” (Kalisch).\n\n**worldly employments or recreations.** Bunyan tells us in his “Life and Death of Mr. Badman,” that “even as a child that unhappy man could not endure the Lord’s day because of the holiness that did attend it. The beginning of the day was as if he were going to prison, except he could get out from his father and mother and lurk in bye-holes among his companions till holy duties were over.” Compare with Wordsworth’s *Brothers*:—\n\n> “And once I said,\\\n> As I remember, looking round upon these rocks\\\n> And hills on which we all of us were born,\\\n> That God who made the great book of the world\\\n> Would bless such piety—\\\n> Never did worthier lads break English bread:\\\n> The finest Sunday that the autumn saw,\\\n> With all its mealy clusters of ripe nuts,\\\n> Could never keep these boys away from church,\\\n> Or tempt them to an hour of Sabbath breach,\\\n> Leonard and James!”\n\n### Uses\n\n1. The prophet Ezekiel said that the Sabbath in his day was a “sign” between Jehovah and His people, a sign whereby they might know that He acknowledged and sanctified them. And what the Sabbath was in his day, it remains still in our day. It is an infallible sign of the state of true religion in a land, in a church, in a family, and in a man’s own heart and life. It may be said of the Sabbath among divine institutions what Luther said of justification by faith among divine doctrines—it is the sign of a standing or falling church. There is perhaps no surer sign of a falling Christian than a growing neglect of Sabbath-day ordinances, and an indolent and profane abuse of its sacred and priceless hours. There is no bulwark that parents can build up around their children’s religion and morality like a well-kept Sabbath day; and there is no surer sign that a young man is declining from faith and personal religion than when he begins to find his own pleasure and do his own way on the Lord’s holy day. And conscience fastens with peculiar poignancy on the breaking of the Sabbath day. It is as if she instinctively saw that that day was the stronghold and the tower of her strength. Many of us, like young Bunyan, have been early awakened to a sense of sin through youthful acts of Sabbath-breaking. (See *Grace Abounding*, 20.)\n2. “See that they have some profitable, moving book (beside the Bible) in each family; if they have not, persuade them to buy some of small price and great use. If they be not able to buy them, give them some, if you can; if you cannot, get some gentleman, or other rich persons that are willing to do good works, to do it, and engage them to read them at night when they have leisure, and especially on the Lord’s day. The life of religion lieth much in this, because poor people have no other free considerable time; and therefore if they lose this they lose all, and will remain brutish and ignorant. So should the master of the family every Lord’s day at night cause all his family to repeat the Catechism to him, and give him some account of what they have learned in public that day” (Baxter’s *Reformed Pastor*)."},{"number":50,"title":null,"part":null,"questions":[62],"paragraphs":[],"clauses":[],"items":[],"text":"**his challenging a special propriety in it**—“And so a sin, which for the outward act is small, may in regard to the inward of it be a great one. As that act of the man gathering sticks on the Sabbath day, a small thing in appearance, to get a few sticks to make a fire; but he doing it in contempt of Moses, so as to put Moses into a strait, since if for so small a thing he executed or inflicted any punishment, he would have been thought a cruel governor by all the people; but on the other side, if he should pass it by, he opened a way to have the Sabbath broken; so as it was done in high contempt of both God and Moses, and this God took notice of especially” (Goodwin).\n\n“Let us not grudge at this requisition of God, that the seventh day be unoccupied, as if He made an invasion of our liberty, and grudged us the enjoyment of our time, or sought to dispossess us of a seventh part of our gains. The Sabbath was made for man, not for God. We are to benefit from it, not He. And the only part the Almighty hath in the matter is to interpose His authority against our doing ourselves any harm” (Edward Irving).\n\nAnd besides, the Sabbath comes to ourselves clothed with the very noblest and most commanding traditions and associations, both national and domestic, that would of themselves be a royal law to us, though we had had none other. For such is the solicitude and submissiveness of the Christian conscience, and such is the congruity, propriety, and blessedness of the Lord’s day, that had the law of the day been published in no more ancient and authoritative document than our own confessional and catechetical symbols, these, with the subsequent experiences and testimonies of a Sabbath-keeping people as sanctions, would have been sufficient to have made the Sabbath day to us “a delight, the holy of the Lord, and honourable.”\n\n**his blessing the sabbath day.** “If Sunday had not been observed as a day of rest during the last three centuries, I have not the smallest doubt that we should at this moment have been a poorer and less civilized people than we are” (Macaulay).\n\nBut no historian could attempt to tell the spiritual and saving blessings that have for millenniums descended on the Church through this venerable and holy institution. The soul of every believing and Sabbath-keeping man contains for him the best commentary on this clause.\n\n> “Bright shadows of true rest; some shoots of bliss;\\\n> Heaven once a week;\\\n> The next world’s gladness prepossessed in this;\\\n> A day to seek\\\n> Eternity in time; time’s bower;\\\n> The narrow way;\\\n> Transplanted paradise; God’s walking hour;\\\n> The cool o’ the day;\\\n> The creation’s jubilee; God’s parle with dust;\\\n> Heaven here; man on those hills of myrrh, of flowers;\\\n> Angels descending; the returns of trust;\\\n> A gleam of glory after six days’ showers.”—Vaughan, 1695.\n\n### Uses\n\n1. If the Sabbath day is all this,—and the half of its authority, dignity, and blessedness hath not been told,—we may well say with the scholarly and devout Bengel: “Let us weigh well the caution to whosoever shall break the least part of this commandment, or shall teach men to break it; a caution which can never be too much recommended to critics, teachers, and sacred orators.”\n2. Commit to memory Christopher Wordsworth’s hymn,\n\n   > “O day of rest and gladness!”\n\n*Note.*—There is a matter of some little literary interest connected with the word Sabbath, *rest*, and another Hebrew word not unlike it in sound and spelling, Sabaoth, *hosts*. The word Sabaoth is transliterated and used correctly in Rom. ix. 29, and in Jas. v. 4, but it is used in a mistaken sense, as if it were a form of Sabbath, in Holinshed, Spencer, Bacon, Shakespeare, Johnson, and Scott. This error has been corrected in the later editions of most of these writers; but though Johnson’s dictionary fell into the common mistake in its first edition, and is put right in subsequent editions, yet Richardson fails to point out the distinction in collecting his examples. Such authorities as Sir George Grove and Aldis Wright look on this confusion as the result of the limited knowledge of Hebrew that obtained even among our classical writers, which led them to mistake *Sabaoth* for an archaic form of Sabbath. Dean Plumptre, on the other hand, stoutly defends Bacon, and Spencer, and Scott; and contends that in their case, at any rate, the error lay not with the writer but with the printer. Annandale thinks that Scott must have used *Sabaoth* for artistic reasons."},{"number":51,"title":null,"part":null,"questions":[63,64,65,66],"paragraphs":[],"clauses":[],"items":[],"text":"**Honour thy father and thy mother**—All revealed religion reposes on the four first commandments of the Decalogue, and in like manner all our best domestic, social, and political life has its earliest, deepest, and most fruitful roots in the fifth commandment. Natural conscience, indeed, supplies to all men some knowledge of God, and sanctions a certain worship toward Him, and in like manner nature herself teaches every child to love and honour his parents. But just as the natural conscience requires to be corrected, guided, and reinforced by revelation, so the filial instinct must be watched over, its growth promoted, and its fruits secured.\n\nOf all the commandments in the Decalogue, perhaps none was so well observed in the house of Israel as the commandment to honour father and mother. Of all the beautiful and winning pictures of patriarchal life that have been handed down to us, there are none so uniformly sweet and beautiful as those of parental love and solicitude on the one hand, and those of filial love and honour on the other. The union between parent and child was both by divine law and universal custom much closer and much more lasting than in our day would be either desirable or possible. But apart from the local, primitive, and temporary forms which this natural relation and divine precept took in the patriarchal communities, the parental care and love, and the corresponding filial reverence and obedience in the house of Israel are set before us as ensamples worthy of all admiration and imitation.\n\nThe honouring of our parents comes in the order of the commandments after the honouring and worship of God; but in the order of nature, and in our actual lives, the fifth commandment is the first fulfilled. A child’s father is more than a father to him; his father is both his father and his god. A little child cannot rise above his father. It is impiety to him to think that there can be anywhere any one greater or better than his own greatest and best of fathers. To every child his father is the man of men. There is nothing he cannot do. There is no valour, no nobleness, no resources, no wisdom with which he is not clothed. The pious heart that will afterwards rise to everlasting adoration and love of its Father in heaven, for a long time knows Him not, and feels no need of Him. What child cares for more than just to have his father ever near him to love and worship? And in all this, “earthly fathers learn their craft from God.” For God for a time clothes every father among us with His own attributes, and prerogatives, and dues. The divine throne, the divine sceptre, the divine sword, are immediately made over to the house of every man into whose keeping and care a little child is committed.\n\nThe honour due to parents, and to all superiors set over us in the Lord, is thus expanded and explained in the Larger Catechism, that incomparable commentary on the Shorter: “This honour consists in all due reverence in heart, word, and behaviour; prayer and thanksgiving for them; imitation of their virtues and graces: willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defence, and maintenance of their persons and authority; bearing with their infirmities, and covering them in love,” and such like. Honour, indeed, is a noble, rich, and inexhaustible word. Honour is more than love, and it is more than fear; for it is both love *and* fear. There may be a love where there is neither esteem nor reverence, and there may be a fear where there is no affection; but he who has true honour in his heart toward any one, has toward him both love and fear. The highest and noblest love always contains an element of fear. No one truly loves another who does not feel reverence toward him. And this is the love that is due from a child to his parents; love with fear; *honour*, which contains both love and fear. A child without this honour is worse than no child at all. Such a child, says Calvin, is a monster, and not a man.\n\n“Children, obey your parents *in the Lord*,” adds Paul; that is to say, obey and honour your parents as *Christian children* should; as the child Jesus did, and as He commands. With all Old Testament commands and counsels and examples, exalted and spiritualized as the New Testament exalts and spiritualizes all Old Testament duties and commands.\n\n**that thy days may be long upon the land**—“The Lord spoke to the Israelites specially of the land which He had promised them for an inheritance. But as the whole earth is blessed to believers, we justly class the present life among the number of divine blessings. It is not promised to us, nor was it promised to the Jews, as if in itself it constituted happiness, but because it is an ordinary symbol of the divine favour to the Jews. Wherefore, if any one who is obedient to parents happens to be cut off before mature age (a thing which not unfrequently happens), the Lord nevertheless adheres to His promise as steadily as when He bestows a hundred acres of land when He had promised only one” (Calvin).\n\n“In my Father’s house are many mansions; . . . I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also.”\n\n> “We live in deeds, not years; in thoughts, not breaths;\\\n> In feelings, not in figures on a dial.\\\n> We should count time by heart-throbs. He most lives\\\n> Who thinks most, feels the noblest, acts the best.”—Festus.\n\n**as far as it shall serve for God’s glory and their own good**—“It is a received rule among divines, that all temporal promises are to be understood *cum exceptione crucis*; that is to say, not absolutely, but with this reservation, unless the Lord in His holy wisdom shall see it good for us to have it otherwise” (Sanderson).\n\n### Uses\n\n1. The graces with which we are clothed in our childhood will remain with us to be our ornament and defence in manhood, and amid its manifold relationships. To honour our father and mother is the first step toward honouring all men and adoring and serving God. Our Lord is but recognizing this original law of our nature, when He says that we must become little children again if we would enter His Father’s house. That is to say, we must become simple, reverent, devout, obedient, as we were long ago when we were little children.\n2. Every well-organized, well-ruled household is a very seminary of good morals and good manners to society, as well as a pillar of stability to the State. All the virtues thrive in a family where the children are ruled by a pious, loving, conscientious hand. Every son who has been brought up in that nurture and admonition which produces honour, respect, and obedience, is a gift to society and the State of a priceless kind.\n3. In the *Memoirs* of Jonathan Edwards we read largely of his wise and saintly wife, and of her success in the upbringing of her children. As thus: “She had need to speak but once, and she was cheerfully obeyed; murmuring and answering again were not known among her children. In their manners they were uncommonly respectful to their parents. When their parents came into the room, they all instinctively rose from their seats, and never resumed them till their parents were seated; and when either parent was speaking, no matter with whom they had been conversing, they were all immediately silent and attentive.” The whole *Memoir* is too little read.\n4. “A man shall see, where there is a house full of *children*, one or two of the eldest respected, and the youngest made wantons. But in the middest, some there are, as it were forgotten, who, many times, neverthelesse, prove the best” (Bacon, *Of Parents and Children*).\n5. “The justice of God falls more severely on those who degenerate from a holy parent than on those who have no incitement to good from the piety of their homes.”\n6. “Distaste will vitiate our observance of the fifth commandment. . . . Our elders speak and we wish they would be quiet; their manners are old-fashioned, their taste is barbarous. Their opinions are obsolete, their standard is childish, they know nothing available, they do not even aim at knowing any person or any thing worth knowing. We habitually stand in an attitude of endurance or of self-defence: we are censors and not children, at best we tolerate what we cannot reform. Bystanders may see ever so clearly that our father’s little finger outweighs our whole self, but we see nothing of the sort. . . . Nor is our own day exempt from even an exceptional temptation to this sin of distaste; for now it is common enough in some ranks for children to be better taught than their parents, and those who acquire that dangerous thing, a little learning, are more likely to be puffed up by the little they know than ballasted by the much they know not; conceit spurns at reverence and submission, and the undermining of natural piety is too often followed by the repudiation of spiritual loyalty” (Christina Rossetti).\n\n### Questions\n\n1. *It is not in the power of parents to traduce holiness to their children; it is the blessing of God that feoffs them in the virtues of their parents, as they feoff themselves in their sins* (Joseph Hall). Derive and explain *traduce* and *feoff*.\n2. Read the account Christian gives to Charity of his carriage as a husband and father before he set out on pilgrimage.\n3. Explain Pearson’s words: *“Children, obey your parents in the Lord,” is an evangelical precept, but founded upon principles of reason and justice.*\n4. Who first uttered these now familiar words: *How sharper than a serpent’s tooth it is to have a thankless child!*\n5. Commit Dr. Horatius Bonar’s lines on a long life:—\n\n   > *He liveth long who liveth well!*\\\n   > *All other life is short and vain;*\\\n   > *He liveth longest who can tell*\\\n   > *Of living most for heavenly gain.*\n   >\n   > *He liveth long who liveth well!*\\\n   > *All else is being flung away;*\\\n   > *He liveth longest who can tell*\\\n   > *Of true things truly done each day.*"},{"number":52,"title":null,"part":null,"questions":[67,68,69],"paragraphs":[],"clauses":[],"items":[],"text":"**Thou shalt not kill.** Were this all that the sixth commandment contains, it might surely be passed by without comment. It is not to be thought that any one who reads this page will ever imbrue his hands in his brother’s blood. Were the whole moral law concerning human life fully expressed, fully applied, and fully illustrated in the letter of this commandment, then it need not detain us long. But when we find a Psalmist saying, “Thy commandment is exceeding broad,” and when we hear the apostle crying out because of the pain in his own heart, “We know that the law is spiritual,” and especially, when we read our Lord’s gloss and comment on this commandment, we come to see that it has more to say to us than at first sight we had thought. No expositor dare pass by the sixth commandment in silence after reading this utterance of his Divine Master: “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca! shall be in danger of the council: but whosoever shall say, Thou fool! shall be in danger of hell fire.” That authoritative interpretation lifts the sixth commandment into a new world; the student sees now something of what the Psalmist meant when he said, “Thy commandment is exceeding broad.” And if any more were needed to open up the manifold fulness of this commandment, it would be found in the commentary supplied by the Catechism itself, in which we are taught that this commandment “requireth all lawful endeavours to preserve our own life, and the life of others,” and “forbiddeth the taking away of our own life, or the life of our neighbour unjustly, or whatsoever tendeth thereunto.”\n\n**requireth all lawful endeavours to preserve our own life**—This implies that there may be such a thing as an *un*lawfal and impolitic endeavour to preserve our own life, according to our Lord’s apposite saying: “Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal.” The paradoxical saying of De Witt has an important bearing on this matter also: “Be careful of your health, but be careless of your life.”\n\n**forbiddeth the taking away of our own life, or the life of our neighbour unjustly**—This conditioning word *unjustly*, suggests, and indeed teaches, that there is a taking away of life that is done *justly*. War and capital punishment come under the shelter of this limiting and constraining clause. They are permitted and indeed enjoined by this commandment when it is correctly interpreted. Judicially to take away the life of a murderer is not only lawful, but obligatory. This commandment does not say to the judge, “*Thou* shalt not kill;” it does not bid him put back the sword of justice into its sheath, for then he would bear the sword in vain, and would become a protection to evil-doers, and a terror to them that do well.\n\nWar also, a just and necessary war, is not only not forbidden, but is rather sanctioned and enjoined by this commandment. Religion does not annul the right and duty of self-defence. Civilized nations must protect the life and property and liberty of their citizens. This indeed is one main end of national life. At the same time, all rulers and judges, all statesmen who guide public and international affairs, and all citizens whose suffrages install statesmen, should remember the noble words of Edmund Burke: “The blood of man should never be shed, but to redeem the blood of man. It is well shed for our family, for our friends, for our God, for our country; the rest is vanity; the rest is crime.”\n\n### Uses\n\n1. As interpreted and reissued by our Lord, this commandment is directed against all causeless, unjust, ungoverned, and cherished *anger*. There is an anger that is natural, proper, and even praiseworthy; and again there is an anger so different from all that, that it is in danger of the judgment. Anger is an emotion of the human heart that slumbers in silence till it is kindled and flames up in the presence of any wrong. Anger, in this sense, is a gift of God. It is a quick instrument designed to protect life and life’s interests against whatever would destroy or injure them. No passion that God has implanted in the human heart can be in itself evil. In excess, unrestrained, unchastened, put to evil ends, our best affections and emotions are injurious and sinful; but there is a legitimate and divinely appointed scope and sphere for all the passions that God hath implanted in the heart of man. And eminently so of anger. Sudden anger is simply a natural instinct. It springs up before reflection, and is independent of it. Anger is up in arms in a moment before a man has time to ask whether or no he does well to be angry. The hand is instinctively and immediately lifted to protect the body from a sudden blow, and anger is as quick in its movements, and is directed to the same end. But as we best study the doctrine of anger in the teaching of our Lord, so do we find in His conduct its safest and best illustration. He was made man; that is to say, He had in His heart all our passions and affections, and again in His words and deeds we see this passion of anger burning up against wrong, and burning up for our example. “Be angry,” says the apostle, “and sin not. Let not the sun go down upon your wrath.”\n2. But it is a very different thing when instinctive anger and righteous indignation become settled *hatred* and invincible malice. Now that this sin is both natural and universal among men, the apostle teaches us in the confession he makes about himself. “We ourselves,” he says, “sometimes lived in malice and envy, hateful, and hating one another.” And this fearful indictment is not any too dark, as every man must confess with shame and guilt who reads aright what goes on in his own heart. Hatred is an inveterate and bitter dislike at any one, a dislike that is always accompanied with a more or less explicit, a more or less acknowledged and fostered desire to hurt the hated person. “Hates any man,” cries Shylock, “the thing he would not kill!” Murder, in the teaching of our Divine Master, and in the teaching of the greatest master of the human heart that has ever risen among the sons of men, is not alone, is not at all in the act, it is in the wish and intention. And when we have the wish, though the murderous act is securely hindered, yet in God’s sight we are red all over with our brother’s blood. “The heart is deceitful above all things, and desperately wicked: who can know it? I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.”\n3. Our Lord counts *scorn* also under the same murderous category with anger and hatred. But here also a distinction must be taken. Scorn, like anger, may sometimes be most fitting, most just, and most praiseworthy. There is in all noble hearts a divinely implanted and noble scorn wherewith to blight and burn up all meanness and selfishness, all despicable and contemptible persons with all their mean and despicable deeds. The Scriptures, and especially the prophetical scriptures, abound in this divine and magnanimous scorn. But, on the other hand, there is the satanic scorn of a proud, hard, cruel heart. A scorn very far indeed from that exhibited by Isaiah and Jesus Christ. This scorn is full of contumelious and bitter words. It despises and humiliates men out of sheer ungodliness and pride of heart. And if it is too proud to show itself scornful, it is not less, but more hateful in the sight of God. It is far easier and far more natural for all of us to look down, and find fault, and despise, and scorn, than it is to look up, and find excellence, and then to honour, and reverence, and praise.\n\n   > “No knight of Arthur’s noblest dealt in scorn.”\n4. “We ourselves were sometimes living in malice and envy, hateful, and hating one another” (Paul). *Homo homini lupus* (Old saying). “Lady Macleod asked if no man was naturally good? Johnson. No, Madam, no more than a wolf. Boswell. Nor no woman, Sir? Johnson. No, Sir!” (Johnson at Dunvegan).\n\n### Questions\n\n1. Study the Larger Catechism, Questions 134–136.\n2. Read Butler’s sermons *Upon Resentment*, and *Upon Forgiveness of Injuries*; and note his teaching on the differences between malice and all other passions of the human heart.\n3. Give some examples of *unlawful endeavours to preserve our own life*.\n4. Show the bearing and application of the saying: *Be careful of health, but be careless of life*.\n5. Commit the lines:—\n\n   > *“To whom our ancestor,*\\\n   > *‘Henceforth I fly not Death, nor would prolong*\\\n   > *Life much, bent rather how I may be quit*\\\n   > *Fairest and easiest of this cumbrous charge;*\\\n   > *Which I must keep till my appointed day*\\\n   > *Of rend’ring up, and patiently attend*\\\n   > *My dissolution.’ Michael repli’d,*\\\n   > *‘Nor love thy life, nor hate; but what thou liv’st*\\\n   > *Live well; how long or short permit to Heav’n.’”*"},{"number":53,"title":null,"part":null,"questions":[70,71,72],"paragraphs":[],"clauses":[],"items":[],"text":"There are two principal and indeed essential relationships in every household and home of the human kind, in every house that is also a home. There is first the relationship of parent and child, and there is also the relationship of husband and wife. Other relationships may attach themselves to these, such as that of brother and sister, master and servant, magistrate and citizen, sovereign and subject. But the relationships that constitute and are essential to every complete human home are the parental and conjugal relationships. The fifth commandment protects the integrity and sanctity of the parental and filial relationships, and the seventh, in like manner, protects the yet more sacred relationship, the supreme and inviolable union between a man and a woman in marriage.\n\n“The communion of the sexes is the complete giving up and appropriating of each party as the property of the other; hence where it is not the fruit of an already accomplished, morally-personal, spiritual unity, it is then an immoral throwing away of one’s moral personality, an irremediable ruining of the moral personality of the other. Lost innocence is irrecoverable, love that is not moral love is a defamation” (Wuttke).\n\n“There is no ancient religion which is so sternly opposed to misconduct in these relations, and is yet so free from unnatural limitations of their due rights as Jahveism, the religion of Jehovah. What importance it attached to their purity, and how it sought to protect real marriage as the primary basis of all true life in common among human beings, is at once shown by its stringent laws on the subject. Chastity is an equal good with life itself. . . . The fair type of true matrimony in Isaac and his Rebecca does no more than represent with little alteration marriage as it really existed in the majority of families during the best days of the nation. Simple fidelity, pious love and attachment, and hence a certain amount of foresight in the choice of a wife from a worthy race, were not less in reality than they are in that type, the foundation on which a new family in Israel was created. All else that we know from history was in harmony with this; and here, too, we may clearly recognize the mighty working of an elevated religion” (Ewald).\n\n### Uses\n\n1. “There is a perfect harmony between obligation to God and all the sources of pleasure and happiness God has provided, so that there is no real collision between the statutes over us and the conditions within us. It is only false pleasures that are denied us, those that would brutalize the mind, or mar the health of the body, or somehow violate the happiness of fellow-beings around us” (Bushnell).\n2. “Amongst all sins, the sin of uncleanness lies heaviest upon the conscience; for no other sin is so directly contrary to holiness; no sin quenches the Holy Ghost like this” (Burkitt).\n3. “How should our festered sores be cured, but that God hath delivered a law as sharp as the two-edged sword, piercing the very closest and most unsearchable corners of the heart, which the law of nature can hardly, human laws by no means possibly, reach unto? Hereby we know even secret concupiscence to be sin, and are made fearful to offend though it be but in a wandering cogitation” (Hooker).\n4. In the Larger Catechism, intemperance in eating and drinking, immodest apparel, idleness, listening to filthy and corrupting conversation, lascivious songs, books, pictures, and all other provocations to sin are denounced. There is a great lesson to all men who would keep themselves pure in heart and life in the old classical story in which Cupid complains to Jupiter that he could never fasten upon the Muses, because he could never find them idle. And as regards our literature, pure as on the whole it is, still there is room for Cowley’s lament, that\n\n   > “Still the old heathen gods in numbers dwell,\\\n   > The heavenliest thing on earth still keeps up hell.”\n\n   Concerning immoral thoughts Dr. Johnson said: “To attempt to *think* them down is madness.” And again: “Be not solitary when you are idle, be not idle when you are solitary.”\n5. “True, all our lives long we shall be bound to refrain our soul, and keep it low: but what then? For the books we now forbear to read, we shall one day be endued with wisdom and knowledge. For the music we will not listen to, we shall join in the song of the redeemed. For the pictures from which we turn, we shall gaze unabashed on the Beatific Vision. For the companionship we shun, we shall be welcomed into angelic society, and the communion of triumphant saints. For the amusements we avoid, we shall keep the supreme jubilee. For all the pleasure we miss, we shall abide, and for evermore abide, in the rapture of heaven” (Christina Rossetti).\n6. “Think,” says Cornelius a Lapide, “when lust goads thee, in thy hand and choice are heaven and hell, salvation and damnation, bliss or misery everlasting. Choose. Think. A moment which delighteth, eternity which tortureth; on the other hand, a moment which tortureth, eternity which delighteth.”\n7. *Q.* What is the first inference hence?—*A.* What cause those have to bless God that have been kept from sin: though the best ought to be humbled for their heart’s pollutions. *Q.* What is the second inference from hence?—*A.* Let it warn parents to do what in them lies to prevent the ruin of their children by this sin. (1) By filling their heads and hands with lawful business. (2) By keeping them from vain and tempting company. (3) By serious admonition and prayers for them. (4) By disposing them seasonably in suitable marriage (Flavel)."},{"number":54,"title":null,"part":null,"questions":[73,74,75],"paragraphs":[],"clauses":[],"items":[],"text":"All questions connected with the sanctity and inviolability of human life are covered by the sixth commandment, and all dangers and duties that arise in connection with the preservation of personal purity are searched out by the breadth and inwardness of the seventh: and then in the ethical development and excellent order of the Decalogue comes the eighth commandment securing and consecrating each man’s property and possessions. The divine law here sets a hedge about every man, and about his house, and about all that he hath on every side. Second only to the commandments protecting life and honour comes the commandment which covers all matters connected with the earning, saving, spending, inheriting and bequeathing of money and property. The eighth commandment enters a quite new field of human life, but this commandment is not less broad, or less deep, or less spiritual than those that have gone before it, as we shall soon see.\n\nAll a man’s possessions, go back to the beginning of them, go down to the bottom of them, will always be found to represent so much self-denial, labour, industry. Obscure as may be the origin, history, and growth of this or that particular estate, yet it must in its beginning have been due to some man’s obedience to the Creator’s law of labour and reward. “Be fruitful, and multiply, and replenish the earth, and subdue it.” This is the original charter of the right of property. But the world is old in our day, and the primitive conditions of personal labour and direct reward are somewhat overlaid and correspondingly obscured. And fundamental and rigorous as the law of labour is, there are nowadays many other ways in which men come into the possession of property. If each man among us held only what he had himself earned and made, the world’s wealth would be incalculably less than it is, and what there would be of it would be very differently distributed. Even in the house of Israel, much nearer as human life then was to its original foundations, the ultimate ground of all personal property and family wealth was not so much that it was the fruit of personal exertion as that it was the direct donation of their covenant God. Jehovah, who had made earth and sea, could enrich or impoverish, could give or withhold as seemed to Him good. And this gracious, and, so to say, supernatural ground of Israel’s possessions penetrated all the economy of domestic, ecclesiastical, and political finance. Still, there was room left in the theocratic and patriarchal system of the Hebrews for the free and full play of those laws of labour and reward on which the Creator had constructed human society on the earth; so much so, that we find principles and rules and illustrations in the Old Testament that are wisely applicable to all varieties of human life in all its modern developments and relationships.\n\n### Uses\n\n1. “These things are linked and as it were chained one to another; we labour to eat, and we eat to live, and we live to do good, and the good which we do is as seed sown with reference unto a future harvest” (Hooker).\n2. Industry is one of the prime virtues of human life upon the earth: work is both a necessity and a virtue in man. But hard work is seldom divorced from its due and proper fruits: labour is lightened and sweetened by the hope of its proper wages. And well-directed and successful labour enriches the labourer in more and better ways than in the mere accumulation of his wages, or in the collection and possession of riches. For the possession of this world’s good things enlarges and ennobles the possessor’s whole life. Human existence on the earth becomes a better and more desirable thing when hard work has once had its proper reward, and a man has been put in possession of the garnered fruits of his past diligence and industry. Enlarging possessions expand and enrich a man’s earthly existence: according to their amount they increase his power for good: they multiply his opportunities, and they help to make his earthly existence sheltered, and refined, and full of manifold means of good-doing and delight.\n3. Akin to the habit of industry is the sister habit of frugality and forethought. And this virtuous habit cannot be commenced too soon. Even children should be exercised in little ways of frugality and self-denial. They should be taught to spare something off playthings and sweetmeats, which, when sufficiently accumulated, would purchase a piece of dress for themselves, or a birthday present for father or mother, sister or brother. The immediate object of such youthful frugality is of less importance than the formation of the virtuous and fruitful habit.\n\n   Then again, every young man on the expiry of his apprenticeship should open an account with a savings bank. If his wages are as yet small, then perforce his savings will be small also: but at their smallest they will grow, and he will grow alongside of them in carefulness, temperance, frugality, and forethought. And then, when the time comes that he takes up a house of his own, he will not need to lie down on a borrowed bed, or eat his meals out of a dish he is in debt for. All men should honourably save something against a rainy day. If these and suchlike “minor moralities” are despised, then the chances are that other people will have to pay for it. There are other ways of robbing our neighbours besides garrotting them in the dark: and the worst and most barefaced thieves a man ever meets with are usually those of his own reckless and improvident household. This commandment also is exceeding broad.\n4. “Of great riches,” says Lord Bacon, “there is no real use, except it be in the distribution. There is a custody of them; or there is a power of dole and donation of them; or a fame of them; but beyond distribution there is no solid use of them to their owner. Seek not therefore,” adds the essayist, “proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly.” And accordingly, in all systems of morals—Pagan, Hebrew, and Christian—liberality is esteemed among the noblest of the virtues. “Property,” says Aristotle, in the fourth book of his *Ethics*, “is evidently a thing to be used. The very essence of property is its use, and liberality is that quality or virtue which enables us to make the best use of property. . . . However, as all virtues have a noble end in view, mere giving freely is not enough to constitute liberality. Special regard must be had to three conditions: A noble motive, due consideration of the occasion and amount of the gift, and cheerfulness on the part of the giver. The absence of any of these conditions destroys the liberality of the gift.” “Munificence,” the same master in morals tells us, “differs from liberality in the largeness of the sums in which it deals. Its general character is magnitude. There is a sort of scientific skill implied in munificence. The occasion must be worthy of the expenditure, and the expenditure worthy of the occasion. There must also be a desire after what is noble. There is a grandeur of manner which imparts a special lustre to the acts of a munificent man. We pass now,” he continues, “to the occasions which are fitting for the display of munificence. And we notice, first, the service of religion, and next the great public and patriotic services. To these cases we may add great and rare occasions in private life, such as a wedding, works of public and general interest, entertaining strangers, making and returning presents; or, again, the furnishing and ornaments of one’s house; and, generally, permanent rather than perishable objects. There is a greatness in any work that is perfect of its kind, even in toy presents to children. Even in the smallest matters the munificent man will act munificently.” But while munificence is possible to only a very few men, liberality, on the other hand, is open to all. For liberality is in the mind and in the manner more than in the amount. “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.\n\n   > “Neither a borrower nor a lender be;\\\n   > For loan oft loseth both itself and friend,\\\n   > And borrowing dulls the edge of husbandry.”\n\n### Questions\n\n1. *The real truth is, the equitable man is superior to the just man. . . . The just and equitable man are each good, but the equitable man is the best* (Nic. Eth. v. 10). *Law enforced to strictness sometimes becomes the severest injustice* (Terence). Cp. *Courts of justice* and *Courts of equity*. Explain and illustrate.\n2. Study and verify the following:—*The love of justice is among the rarest of all good qualities; the love of it with full and commanding strength. I would almost dare to say there are five generous men for one just man. . . . The passions will often ally themselves with generosity, but they always tend to divert from justice* (Mr. Gladstone’s Encomium on Lord Aberdeen).\n3. Study the magnificent passage in the first book of *Paradise Lost*, commencing *Mammon led them on*.\n4. See By-Ends’ cases of conscience in the *Pilgrim’s Progress*."},{"number":55,"title":null,"part":null,"questions":[76,77,78],"paragraphs":[],"clauses":[],"items":[],"text":"The Larger Catechism, in discussing this commandment, calls special attention to *unseasonable speech or loquacity, tale-bearing, backbiting, detraction, aggravating small faults, discovering infirmities, impairing our neighbour’s credit*, and *rejoicing in their disgrace and infamy*. The whole analysis is a terrible indictment laid against the tongue of sinful man.\n\nA *loquacious* man is one who speaks much, and the preacher says that “in the multitude of words there wanteth not sin.” True, a multitude of words is not necessarily of itself a sin. A multitude of words is more a matter of temperament and constitution than of morals or religion. But then, mankind being what they are, a talkative tongue becomes to many a temptation and a snare. Were all men’s minds full of wisdom and knowledge, then a full and free utterance would cause no injury; but a talkative tongue, rooted in a selfish, corrupt, unloving heart, cannot but utter much folly and sin. Butler points out that loquacity springs from “that original disease of the mind, an eager desire to engage attention.” In his sermon *On the Government of the Tongue*, this great ethical writer points out that one of the main mischiefs of a loquacious habit of speech is this, that the necessity to be always talking tends to produce tale-bearing.\n\nThe strong idiomatic word *backbiting* is full of expressiveness. This word brings out strongly the meanness, the cowardice, and the treachery of the conduct it condemns. Pascal says that if everybody knew what one says about another behind his back, there would not be four friends in the whole world. *Detraction*, “envy’s abhorred child,” is a very common kind of backbiting. The etymology here also is very expressive and instructive. Detraction is literally to *draw away something from some one*, and in this case it is to draw away some praise, or honour, or esteem from the good name of an absent man. Butler warns us that the “giving of characters” makes up too much of our conversation. And no doubt it is so, since depreciation of our neighbour’s merits is so pleasant to us. There are many men of whom it may be said without much exaggeration, “At every word a reputation dies.”\n\n“Party feeling, whether called religious zeal, or national antagonism, or political creed, becomes simple malice, and is simply devilish when it leads us not only to condemn opponents, but to wish that they may be really as unworthy as history or rumour makes them, to court and hug and blaze abroad every tittle of evidence which tells against them, and to turn a dull ear to everything which tells in their favour. Charity rejoiceth not in iniquity, but rejoiceth in the truth” (Christina Rossetti).\n\nThis evil spirit poisons much of our spoken and printed criticism and polemic. Dr. William Cunningham was one of the ablest theological and polemical writers that our Church and country has ever seen, and he did much to expound and establish evangelical truth, and to chastise its opponents, but he never wrote a nobler passage than that in which he introduced a second castigation of Sir William Hamilton, who had died immediately after the publication of a most powerful and unanswerable paper against him. “The knowledge,” Dr. Cunningham wrote, “if we had possessed it, that he was to die so soon, would assuredly have modified somewhat the tone in which the discussion was conducted,—would have shut out something of its lightness and severity, and imparted to it more of solemnity and tenderness; and the knowledge which we did possess, that he, as well as ourselves, was liable every day to be called out of this world, and summoned into God’s presence, *ought* to have produced this result.”\n\n### Uses\n\n1. “Man is nothing but insincerity, falsehood, and hypocrisy, both in regard to himself and in regard to others. He does not wish that he should be told the truth; he shuns saying it to others: and all these moods, so inconsistent with justice and reason, have their roots in his heart” (Pascal).\n2. “What is almost all conversation almost everywhere, but a breach of the law of love? Word follows word, chasing one another, sweeping over one another, like wave on wave; and what remains in the memory? How few call themselves really, evening by evening, to any account! It were not too much to say of most men, that they are ‘curious to know the lives of others, slothful to amend their own’” (Pusey).\n3. Eschew as much as possible the “giving of characters.”\n4. Garrulous Plutarch winds up his essay on Garrulity with these words: “Before we speak, and at the very moment when the words are ready to break out of our mouths, we should thus address ourselves, What is this which I would say? What is this which presses so hard to be uttered? For what reason would this tongue of mine so fain be talking? What mischief shall I incur by holding my peace? We ought always to bear in remembrance, and have at our tongue’s end, that saying of the philosopher that he had often repented him of talking, but never once of keeping silence.”\n5. Augustine tells us in his *Confessions* how much his mother abhorred everything like slander, and the fruit of her counsels and example on her great son was, that long after her death, he caused these lines to be carved on the table at which his guests sat:\n\n   > “He that is wont to slander absent men,\\\n   > May never at this table sit again”\n6. “Judge not without knowledge, charity, or necessity; yet a dog is to be accounted a dog, and a swine a swine” (Bengel).\n\n### Questions\n\n1. Derive and illustrate the following words, all of which describe breaches of the ninth commandment:—*Misconstruction, Misrepresentation, Exaggeration, Detraction, Defamation, Insinuation, Prejudice*.\n2. Explain Pope’s line:\n\n   > *At every word a reputation dies.*\n3. Commit the verse:\n\n   > *If wisdom’s ways you wisely seek,*\\\n   > *Five things observe with care;*\\\n   > *Of whom you speak, to whom you speak,*\\\n   > *And how, and when, and where.*\n4. Q. What is the first inference from thence?—A. That the best Christians have cause to be humbled for sins of the tongue, whereby God is dishonoured, and others are injured (Jas. iii.). Q. What is the next inference?—A. To bless God that our names are kept sweet and honourable in the world among good men (3 John 12).\n5. Read Butler’s sermon *Upon the Government of the Tongue*; also Matthew Henry’s description of the citizen of Zion (Ps. xv. 3)."},{"number":56,"title":null,"part":null,"questions":[79,80,81],"paragraphs":[],"clauses":[],"items":[],"text":"A peculiar interest attaches to the tenth commandment, from the fact that it was the chief instrument employed by the Holy Ghost in the awakening and conversion of the Apostle Paul. In that priceless fragment of his religious autobiography contained in the seventh chapter of his Epistle to the Romans, the apostle tells us that, notwithstanding all his religious upbringing, and notwithstanding all his sacred studies in Gamaliel’s school, he never discovered that he himself was a sinner, he did not so much as know what sin was, till the tenth commandment came home to him, saying, “Thou shalt not covet.” “I was alive,” so his famous confession runs,—“I was alive without the law once, but when the tenth commandment came home to me, sin revived, and I died. And ever since then, and until now, I have known that the law is spiritual, but I am carnal, sold under sin. O wretched man that I am!” Saul of Tarsus, the scrupulous, studious, ambitious young Pharisee, could make answer to all the other commandments in the Decalogue, “All these have I kept from my youth up.” But the tenth commandment came to him like a two-edged sword, discerning the thoughts and intents of his heart. Humanly speaking, we owe the Apostle Paul, with all his writings, to the awakening and searching power of the tenth commandment.\n\n“The universal prohibition of theft seemed weighty enough to occupy the eighth place in the ten fundamental commandments of Jehovahism; and as the true religion felt that there was more to be required than the avoidance of open transgression, it also prohibited in the tenth and last fundamental law every sinful desire for whatever was the property of another, and thus condemned the first step to countless open or secret offences which no law can enumerate and punish” (Ewald).\n\n**requireth full contentment with our own condition**—Like so many other moral and spiritual expressions, this term *contentment* has a physical basis, a material origin and root. We speak of one thing being *contained* in another when it is held within it, and does not exceed or overflow its bounds. The contents of a vessel, for instance, are just what the vessel is able to hold. And our scriptural and Catechism term *contentment* has just the same meaning. A contented mind is a mind that does not overflow, push itself out of, and wander beyond the conditions and limits within which it is providentially placed. A contented mind has all it wants; or if it has some wants still unsupplied, it surrenders its desires without rebellion or complaint, and wishes for nothing it has not been permitted to possess. And thus it comes about that if the contented mind has not full and perfect satisfaction in its outward possessions, it has what is far better, it has inward detachment, acquiescence, and peace.\n\n“Now as they were going along and talking, they espied a Boy feeding his Father’s sheep. The Boy was in very mean cloathes, but of a very fresh and well-favoured countenance, and as he sate by himself he sung. Hark, said Mr. Greatheart, to what the Shepherd’s Boy saith. So they hearkened, and he said:—\n\n> “He that is down needs fear no fall;\\\n> He that is low, no pride:\\\n> He that is humble, ever shall\\\n> Have God to be his Guide.\n>\n> “I am content with what I have,\\\n> Little be it or much:\\\n> And, Lord, contentment still I crave,\\\n> Because Thou savest such.\n>\n> “Fulness to such a burden is\\\n> That go on pilgrimage:\\\n> Here little, and hereafter bliss,\\\n> Is best from age to age.\n\nThen said their Guide, Do you hear him? I will dare to say, that this Boy lives a merrier life, and wears more of that herb called *Hearts-ease* in his bosom, than he that is clad in silk and velvet.”\n\n**a right and charitable frame of spirit**—“When those two quarrelling pronouns, *meum* and *tuum* (mine and thine), have no more use, as in heaven, then we shall fully rejoice in one another’s gifts and graces, and what others enjoy will be our comfort” (Manton).\n\n> “Envy bloweth up the sighs of men.\\\n> No fear of that might touch ye, if the love\\\n> Of higher spheres exalted your desire.\\\n> For there, by how much more they call it ours,\\\n> So much propriety of each in good\\\n> Encreases more, and heightened charity\\\n> Wraps that fair cloister in a brighter flame.”—Dante.\n\n**forbiddeth envying or grieving at the good of our neighbour**—The Bible gives to envy its true etymology when it calls it “an evil eye.” For this “worst of the passions” is kindled through the eye, the eye of the body or the eye of the mind. The envious eye sees the welfare of another with an evil grudge.\n\n> “Base Envy withers at another’s joy,\\\n> And hates that excellence it cannot reach.”\n\nThomas Adams, in his *Soul’s Sickness*, tells us of a certain philosopher who, on seeing an envious man dejected, asked him whether some evil had happened to himself, or some good to his neighbour. (See the noble cantos, xiii., xiv., xv. of *The Purgatory*.)\n\n**all inordinate motions and affections**—*Inordinate*, out of order, disorderly, excessive. The word occurs twice in the Scriptures, Ezek. xxiii. 11; Col. iii. 5. *Motions* also occurs in Rom. vii. 5.\n\n### Uses\n\n1. All moralists, Pagan and Christian, tell us that contentment with his own estate is not natural to any human being. Indifference, asceticism, stoicism, despondency, despair,—these states of mind are all quite natural to man, but none of all these approach to true contentment. True contentment must rest on a religious foundation. And it is only when from a religious resignation a devout and patient man rises to true Christian contentment, only when he sees that all his times are in the hand of Jesus Christ, only then does contentment come to its maturity and fruitfulness. “I have learned,” says the apostle, “in whatsoever state I am, therewith to be content. . . . I can do all things through Christ which strengtheneth me.”\n2. Rich men, talented men, successful men should alleviate as much as possible the temptations they cause to their less able and less fortunate fellows. And this they can largely do by studying humbleness of mind, by a steady and habitual consideration of the circumstances and feelings of others, and by making as much as may be made of the talents and performances of their neighbours.\n3. This commandment is of the greatest use as a test and gauge of an awakened heart and a spiritual mind. When an envious feeling or an inordinate desire springs up suddenly and involuntarily in the soul, and when it is struggled against till it is cast out, and when after being cast out it still leaves a stain and a wound behind it, and drives us to the blood and righteousness of Christ, what could be a surer mark of the reality and depth of the work of grace in the heart? Nothing.\n\n### Questions\n\n1. Reconcile this commandment with 1 Cor. xii. 31a.\n2. Walk with Virgil and Dante round the second buttress of the *mount that healeth him who climbs*; and explain these utterances heard by the seer:—\n\n   > *Though Sapia nam’d,*\\\n   > *In sapience I excell’d not; gladder far*\\\n   > *Of others’ hurt, than of the good befell myself.*\n   >\n   > . . . . .\n   >\n   > *Guido of Duca, know then that I am.*\\\n   > *Envy so parched my blood, that had I seen*\\\n   > *A fellow-man made joyous, thou hadst mark’d*\\\n   > *A livid paleness overspread my cheek.*\\\n   > *Such harvest reap I of the seed I sowed.*\\\n   > *Sick of a strange disease, my neighbour’s health.*\n3. Study Bacon’s Essay *Of Envie*, and note what Butler says of *peevishness* in his sermon *Upon Resentment*.\n4. Derive and explain the allusion: *Like the dog in the manger*.\n5. Commit the Paraphrase of Habakkuk’s noble peroration; also the Song of the Shepherd Boy in the Valley of Humiliation.\n6. Commit the following short form of the commandments, which was written by Isaac Watts, and was learned in most elementary schools in England half a century ago:\n\n   > *The Ten Commandments out of the Old Testament put into Short Rhyme for Children. Exodus, chapter xx.*\n   >\n   > 1. *Thou shalt not have more gods but Me.*\n   > 2. *Before no idol bow the knee.*\n   > 3. *Take not the name of God in vain.*\n   > 4. *Nor dare the Sabbath day profane.*\n   > 5. *Give both thy parents honour due.*\n   > 6. *Take heed that you no murder do.*\n   > 7. *Abstain from words and deeds unclean.*\n   > 8. *Nor steal, though thou art poor and mean.*\n   > 9. *Nor make a wilful lie, nor love it.*\n   > 10. *What is thy neighbour’s do not covet.*"},{"number":57,"title":null,"part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[],"text":"**No mere man**—“That admirable discrimination, united with conciseness and perspicuity, which characterizes the whole of our Shorter Catechism, is strikingly visible in the Answer before us” (Dr. Ashbel Green). It would not have been scriptural to have said *no man since the fall*, because our Lord was a man. But then He was not a *mere* man, for He was *God and man*. This limiting term corresponds to the third clause in Answer 16, “all mankind descending from Adam by ordinary generation.” (See also Answers 21, 22.)\n\n**since the fall**—It was necessary also that this clause should stand here, because *man* and *mere* man, Adam and Eve namely, were able perfectly to keep the commandments of God, and for a season they did actually keep them. (See Answer 10.) But no *mere* man *since they fell* has even approximately kept the commandments of God. (See Answers 16, 17, 18.)\n\n**is able in this life**—Here again we see the discrimination, conciseness, and perspicuity celebrated above. For a multitude that no man can number of mere men will in the life to come be able to keep in thought and word and deed all the commandments of God. (See Answer 38.) But the doctrine of the Catechism is a sad truth, and it is put still more explicitly in the Larger Catechism Answer: “No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments.”\n\n**perfectly to keep the commandments of God**—This well-chosen phrase recognizes the cheering and inspiriting truth that God’s people are enabled and endeavour to keep His commandments increasingly, while on the other hand it teaches the humiliating fact that no complete or adequate success is ever in this world attained by any man with his best endeavour. The language of Richard Hooker is found in the mouth of every child of God: “The little fruit which we have in holiness, it is, God knoweth, corrupt and unsound; we put no confidence at all in it; we challenge nothing in the world for it; we dare not call God to reckoning, as if we had Him in our debt-books; our continual suit to Him is, and must be, to bear with our infirmities, and pardon our offences.”\n\n**but doth daily break them**—There are three transgressions, say the Talmudists, from which a man can no day ever in this life be free: the thoughts of sin, wanderings in prayer, and an evil tongue.\n\n**in thought, word, and deed.** See Answer 18. “All the sins which men commit are reducible to three heads, as being either in thought, in word, or in deed” (Waterland). “If our hands did never offer violence to our brethren, a bloody thought doth prove us murderers before God: if we had never opened our mouths to utter any scandalous, offensive, or hurtful word, the cry of our secret cogitations is heard in His ears. If we did not commit the evils which we do daily and hourly, either in deeds, words, or thoughts, yet in the good things which we do, how many defects are there intermingled! . . . It may seem somewhat extreme which I will speak; therefore let every man judge of it, even as his own heart shall tell him, and no otherwise; I will but only make a demand: If God should yield to us, not as unto Abraham; if fifty, forty, thirty, twenty, yea, if ten good persons could be found in a city, for their sakes that city should not be destroyed; but if God should make us an offer thus large: Search all the generations of man sithever the fall of your father Adam, find one man that hath done any one action, which hath past from him pure, without any stain or blemish at all; and for that man’s one only action, neither man nor angel shall feel the torments that are prepared for both; do you think that this ransom, to deliver men and angels, would be found among the sons of men?” (Hooker).\n\nBut see the whole of *A Learned Discourse of Justification* by this master of English and of evangelical truth. And masterly as this passage is, Christian’s Conversation with Ignorance on the same subject is worthy to stand beside it.\n\n> “I in Man residing through the race,\\\n> His thoughts, his looks, words, actions, infect.”—Sin in *Paradise Lost*\n\n### Uses\n\n1. “I will never forget Thy precepts, for with them Thou hast quickened me. . . . Through Thy precepts I get understanding; therefore I hate every false way” (The Psalmist).\n2. “A true Christian hath ten times more to do with his heart and its corruptions than a hypocrite has. The sins of his heart and life appear to him in their awful blackness they look dreadful; and it often appears to him a very mysterious thing that any grace can be consistent with such corruption, or should live at all in such a heart” (Jonathan Edwards).\n3. “The very smallest of our Lord’s commandments are to a spiritual mind solemn, arduous, and inexhaustible. . . . How manifold are the ways of the Spirit, how various the grace which He imparts; what depth and width is there in that moral truth and virtue for which we are created!” (Newman).\n\n### Questions\n\n1. Point out the exact significance and great importance of the limiting clauses: *No mere man, since the fall, is able in this life, perfectly to keep*.\n2. Hengstenberg points out that *this trilogy of thought and word and deed runs through the whole Decalogue*. Trace it.\n3. Since all sin is reducible to one or other of the three categories given in the text, give examples of each taken from Scripture.\n4. Write out a criticism on the following passage taken from Josephus:—*Whence one may wonder at Polybius, who, though otherwise a good man, yet saith that “Antiochus died because he had a purpose to plunder the Temple of Diana in Persia;” for the purposing to do a thing, but not actually doing it, is not worthy of punishment.* Compare the Conversation between Prudence and Christian.\n5. Explain the following scriptures, and reconcile their teaching with the doctrine of the Catechism:—*That man was perfect and upright* (Job i. 1). *I am holy* (Ps. lxxxvi. 2). *They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless* (Luke i. 6). *I have lived in all good conscience before God until this day* (Acts xxiii. 1). *He cannot sin, because he is born of God* (1 John iii. 9).\n6. Explain Goodwin’s saying: *Evil thoughts are the eldest children of original sin*; and ponder and make self-application of Prov. xxiii. 7."},{"number":58,"title":null,"part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[],"text":"**Some sins in themselves**—“The Stoic philosophers, and some few of the less considerate Christians, have pretended that all sins are equal. Their reasons for it are not worth the mentioning; for the conceit is so groundless, and so repugnant to the common sense of mankind, that barely to speak of it is to expose it, and it carries its own confutation with it. For a man must be very weak to imagine that *theft*, suppose, is as great a sin as murder; or *telling a lie* as wicked a thing as *robbing a house*, or *plundering a church*, or *firing a town*. Everybody is sensible of a difference between high crimes and trivial trespasses; between sins of the first magnitude and slight offences; our Lord therefore compares some to *gnats*, while He compares others to *camels*; some to *motes* in the eye, others to *beams*” (Waterland).\n\n**and by reason of several aggravations**—To *aggravate* is to add to what is too heavy already. Thus in Bacon: “The offence was aggravated by the motive.” The Larger Catechism has a most instructive discussion of this subject under these heads: Sins receive their aggravations—1. From the persons offending. 2. From the parties offended. 3. From the nature and quality of the offence. 4. From circumstances of time and place. Earnest students will master the remarkable analysis and exposition in Answer 151. And those who wish to go yet deeper into this solemn question are recommended to read Dr. Thomas Goodwin’s three treatises—“Aggravation of Sin,” “Aggravations of sinning against Knowledge,” and “Aggravations of sinning against Mercy,” in the fourth volume of his Works.\n\n**more heinous**—Old Saxon for hateful, odious, atrocious. The word occurs once and once only in Scripture (Job xxxi. 11). “Actions gross and great for bulk are often less sinful in the eyes of God than smaller actions, because less filled with the evil disposition of the heart. And thus the philosophers themselves acknowledged that an evil action done, *ex pravâ dispositione*, an act proceeding from a rooted habitual disposition, was worse, and more to be punished than another, though outwardly as bad, if but done out of some sudden passion, as they call it. Witness that sentence of the Athenian judges, who condemned a boy to death but for tearing out in a cruel manner the eyes of a few crows and partridges, as being (though for the act but small) the evidence and *indicium* of a habitual cruel nature” (Goodwin).\n\n### Uses\n\n1. “I would recommend to you, my young friends, as a very profitable employment for an hour on the Lord’s day, to go over deliberately this enumeration of the aggravations of sin, contained in your Larger Catechism; to consider each article attentively; to connect it with an intelligent reading of the Scripture proof, to which you will find a reference, and with a serious meditation on the whole” (Dr. Ashbel Green).\n2. “*Q.* Are heinous and crying sins capable of forgiveness?—*A.* Yes; great and heinous sins are capable of forgiveness upon true repentance (Isa. i. 18). *Q.* What is the first inference hence?—*A.* Though some sins are more heinous than others, yet no sinner should absolutely despair of mercy; for the vilest have been pardoned (1 Cor. vi. 11). *Q.* What is the next inference?—*A.* That great sinners when pardoned and received to mercy, should excel all others in love to Christ (Luke vii. 42, 43)” (Flavel).\n\n### Questions\n\n1. Establish from Scripture and reason Goodwin’s proposition: *My brethren, the greatest sins of all are in the understanding*. Illustrate this also: *Circumstances lie heavier on the soul than the act*.\n2. Explain and illustrate Manton’s metaphor: *The dye is sometimes more than the stuff*."},{"number":59,"title":null,"part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[],"text":"**Every sin deserveth**—This Answer only casts into a form of words fitting its place in the development of catechetical doctrine what is the universal teaching of Scripture on the nature and heinousness of sin. James, the least doctrinal, so to say, and the most entirely ethical of all the apostles, more than sustains the teaching of the text in that famous passage in which he sets forth the solidarity and inviolability of the divine law: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” “What he means is, that God will not be honoured with exceptions, nor will He allow us to cut off from His law what is less pleasing to us” (Calvin). “For every one vice kills the soul, though every virtue does not make alive. A man is spotted although he have but one stain: he is not clean unless he be all clean. A cup is broken if only the top is broken, but it is not entire unless every part of it is inviolate” (Taylor). “The favourite notion of many people, that the province of morals recognizes a greater or a smaller number of *adiaphora* [unimportant and indifferent matters], is here emphatically denied” (Lange). “If indeed there be deeper and deeper dyes of guilt: which, though it be a true idea to a creature already in a fallen state, is not so, as I take it, to a creature who hath not fallen, to whom any insurrection of the will, or disobedience of the act, doth constitute the very essence and substance of sin, which may afterwards be varied by particular accidents, but cannot, as I take it, be changed in its essence” (Edward Irving).\n\n“It is well to observe how apparently slight a fault it was for which Moses suffered: for this shows us the infinite difference between the best of a sinful race and Him who was sinless,—the least taint of human corruption having in it an unspeakable evil” (Newman) This great writer also preaches the “inconceivable evil of sensuality.”\n\n**God’s wrath**—See Answer 19. Such words and thoughts as these are to be purged as far as may be of all association with human passion and corruption. We cannot, in the nature of things, escape the limitation and taint of human ideas and attributes when we think or speak of God; but the safest way is to keep close to scriptural usage and example, and above all to study the revelation of God in His love and in His hatred, in His cursing and in His blessing, as He is revealed to us in the character, and works, and words of His Incarnate Son Jesus Christ. “The Baptist he began that style in the New Testament—the wrath to come—by way of distinction from all that is executed in this life. And the whole New Testament afterwards much useth this phrase. . . . I shall but further superadd that noticed saying of Luther, which out of a deep experience of the wrath of God in his soul at his first humiliation and conversion he had learned: The wrath of God is hell, the hell of devils and all damned spirits” (Goodwin).\n\n“By anger, wrath, zeal, fury, *the effects of anger* are denoted. Anger and wrath are not properly ascribed to God, but metaphorically, denoting partly His vindicatory justice, whence all punishments flow; partly the effects of it in the punishments themselves” (Owen). “Many schools of religion and ethics are to be found amongst us, and they all profess to magnify, in one shape or other, what they consider the principle of love; but what they lack is, a firm maintenance of that characteristic of the Divine Nature, which, in accommodation to our infirmity, is named by St. John and his brethren the wrath of God. . . . Hence they consider all punishment to be remedial, a means to an end; deny that the woe threatened against sinners is of eternal duration, and explain away the doctrine of the Atonement” (Newman). “From the notion of *wrath*, when it is applied to God, we must, of course, remove all that pollutes human wrath, personal resentment, and revenge. In God, who is the living *good*, wrath appears as the holy disapprobation of evil, and the firm resolve to destroy it. But it is false to say, as is often said, that this divine emotion applies only to the evil and not to the evil-doer. The voluntary and determined evil-doer comes under God’s wrath and all its consequences” (Godet). On *the wrath of the Lamb*, see Rev. W. R. Nicoll’s sermon.\n\n**and curse**—See Answer 19. What has been said above may all be applied here also. Wrath is not rage: God’s curse is not violent language or cruel treatment: the fire that is not quenched is not kindled with wood or coals, as Goodwin says, “It is a far subtiler fire than culinary or kitchen fire.” “*Q.* Wherein doth the curse of God consist?—*A.* In divers things: first, in the guilt of death, temporal and eternal; secondly, the loss of the grace and favour of God; thirdly, guilt and horror of conscience, despair and anguish here; with, fourthly, eternal damnation hereafter” (Owen’s *Catechism*).\n\nCommenting on the fact that the last word of the Old Testament is “a curse,” Pusey says: “The Jews, who would be wiser and tenderer than the prophet, repeat the previous verse, because Malachi closes so awfully. The Maker of the heart of man knew better the hearts which He had made, and taught their authors to end the books of Isaiah and Ecclesiastes and Malachi with words of awe, from which man’s heart so struggles to escape. To turn to God here, or everlasting destruction from His presence hereafter, is the only choice open to thee.” Compare Bengel’s note on the ending of the Sermon on the Mount: “We see, from the present example, that it is not necessary for all sermons to end in a consolatory strain.”\n\n**in this life and that which is to come.** “And cannot be expiated but by the blood of Christ” (Larger Catechism). “The least sin which we commit in deed, or word, or thought, is death, without repentance” (Hooker). “A consideration of the future sanctions of religion is our only security of persevering in our duty in cases of great temptation” (Butler). “Wrath and threatening are invariably mingled with the love of God; and in the utmost solitudes of nature, the existence of hell seems to me as legibly declared by a thousand spiritual utterances as that of heaven. . . . Gerizim and Ebal, birth and death, light and darkness, heaven and hell, divide the existence of man, and his futurity” (Ruskin, *Stones of Venice*, iii. 3).\n\n### Uses\n\n1. “Justice reigns in hell, and grace in heaven. Men’s merit makes hell, and Christ’s merit makes heaven (Rom. vi. 23)” (Traill).\n2. “My Lord Cardinal,” said Anne of Austria to Richelieu, “God does not pay at the end of every week, but at last *He pays*.”\n3. “No sin which is persisted in is small, no sin great for which forgiveness is sought of God” (Arab proverb).\n4. *Q.* What is the fourth instruction here?—*A.* It teacheth us what an invaluable mercy the *full, free*, and *final* remission of sin is (Ps. xxxii. 1, 2) (Flavel).\n\n### Questions\n\n1. Explain the foreign term *solidarity* as applied to the Divine Law, and support the doctrine from Scripture.\n2. Commit these lines of Bunyan, of which Froude asks, Who that has read them can ever forget them?\n\n   > *Sin is the worm of hell, the lasting fire:*\\\n   > *Hell soon would lose its heat should sin expire;*\\\n   > *Better sinless in hell than to be where*\\\n   > *Heaven is, and found a sinner there.*"},{"number":60,"title":null,"part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[],"text":"A new section of the Catechism commences with this Question. The last Answer has stopped every mouth, and made all the world guilty before God, much as the 19th Answer had shut up the human race to “God’s wrath and curse.” And just as Answer 20 immediately began to introduce the covenant of grace, and made mention of a Redeemer, so here Answer 85 sets before the individual sinner what God now requires of him that he may escape the wrath and curse due to him for sin. And it is here pointed out that God requires of us three things: first, *faith in Jesus Christ*; second, *repentance unto life*; and third, *the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. Faith* and *repentance* are then described in Answers 86, 87, and in 88 the “outward means” are resolved into *the word, sacraments*, and *prayer*, which again are successively treated of, after which the Catechism closes.\n\n**God requireth of us faith in Jesus Christ**, etc.—“And, indeed, that I may speak more plainly, what is faith, and love, and repentance, and all these to salvation? They are salvation itself, they are parts of it. When God requires of you that you should believe, and repent, and mortify sin, and walk holily, doth He require these as conditions? No, He requires them as parts of salvation itself, as essentials to salvation. When God bids us believe, what is it? It is to bid us be saved, it is to bid us have eternal life, and the comforts of eternal life in our hearts” (Goodwin)."},{"number":61,"title":null,"part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[],"text":"**Faith in Jesus Christ**—“Faith, belief, Lat. with English suffix *-th*. The suffix was added after the adoption of the word, in order to make it analogous with truth, ruth, wealth, health, and other similar words. Earlier from *fey*. Lat. *fides*, faith, trust” (Skeat).\n\nFaith in its first and most elementary sense is simply the reliance that is placed by one man on the truthfulness and integrity of another. Nor is this foundation and initial sense of the word unknown in the Holy Scriptures. And thus it is that Luther, who would be the last man to secularize or impoverish any Pauline or Scriptural word, says: “The apostle sometimes useth faith of the fidelity and humanity of one man towards another. Faith sometimes in the Scriptures means the credit one man giveth to another in things pertaining to this present life; for what manner of life should we live in this world, if one man should not credit another?” But it is with the highest, most sacred, and most fruitful sense of the word we have here to do. And a better definition of faith, in its scriptural, Pauline, and evangelical sense, is nowhere to be found than in the fourteenth chapter of the Westminster Confession of Faith. In the second section of that chapter we read: “By saving faith a Christian believeth to be true whatsoever is revealed in the word of God; for the authority of God Himself speaking therein; and it acteth differently upon that which each particular passage thereof containeth: yielding obedience to the commands; trembling at the threatenings; and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.” Now it is with one of the principal acts of saving faith, if not with its very principal act, that we have here to do.\n\n“The import of the word *faith* is nothing recondite; otherwise it would be a term altogether unsuitable for being used in an exhibition of the duty of universal man, uncultured as well as cultured. *Faith* is such a persuasion or conviction of the mind in reference to things unseen, and, so far as direct intuition is concerned, unknown, as supplies the place of vision. Its *moral* power, in its relation to the gospel of Jesus Christ, is resolvable into the peculiarity of its object, and not into any peculiarity in the act. . . . It is apparently in virtue of this mighty moral power of faith in Jesus that it has been divinely invested with what is called its justifying function” (Morison).\n\n“So that they who know what is meant by *faith* in a *promise*, know what is meant by *faith* in the *gospel*; they who know what is meant by *faith* in a *remedy*, know what is meant by *faith in the blood of the Redeemer*; they who know what is meant by *faith in a physician, faith in an advocate, faith in a friend*, know, too, what the Scriptures mean to express when they speak of *faith in the Lord Jesus Christ*” (O’Brien).\n\n**a saving grace**—Grace as it is used and described in Answers 33, 34, 35, is a divine *disposition* toward us; grace in this and the following Answer is a divine *gift* in us, and especially a disposition or inclination wrought in the soul by the Holy Ghost. Thus the fruits or graces of the Spirit are love, long-suffering, gentleness, meekness, temperance, and such like. Now faith is such a divine gift or disposition, that when it turns to and rests on Jesus Christ it saves the soul; that is to say, *He* saves the soul which inclines to Him, receives Him, cleaves to Him, and reposes on Him.\n\n**receive and rest upon him**—We *receive* what is *offered* us; we *rest* on one who is able and willing to help us. Now the text says that Christ is offered to us in the gospel, and consequently to believe the gospel and to accept Christ are one and the same thing. *Receiving* needs no explanation; and when God offers Christ to the sinner who has faith wrought in his heart by the Holy Ghost, the sinner opens his heart and receives Christ for salvation. “I believe that the root of almost every schism and heresy from which the Christian Church has ever suffered, has been the effort of man to earn, rather than to receive his salvation; and that the reason that preaching is commonly so ineffectual is, that it calls on men oftener to work for God, than to behold God working for them” (Ruskin). (See Calvin’s definition of faith criticised by Dr. Cunningham in his *Reformers*, p. 119.)\n\n**alone for salvation**—See on Question 33. Every one has heard of that watchword of the Reformers, *sola fide*, by faith alone. And that doctrine was not more the doctrine of Luther and Knox in the sixteenth century, than it was the doctrine of Paul and John in the first century. This doctrine, namely, that forgiveness of sins and eternal life have been purchased for us by Jesus Christ, and that faith in Christ, and faith alone, “putteth on Christ to justification.” And this is still the peculiar and characteristic message of the evangelical pulpit, the all-sufficiency and aloneness of Christ’s obedience and death for the taking away of sin, and the corresponding aloneness of faith in the matter of justification. Dr. Donne, a standard divine of the Church of England, and originally a convert from Romanism, thus states the Calvinistic and evangelical doctrine on this point: “*Deus solus justificat*, God only justifies us; *efficienter*, nothing can work towards it but only the mere goodness of God. But it is also truly said of Christ, *Christus solus justificat*, Christ only justifies us; *materialiter*, nothing enters into the body and substance of the ransom of our sins but the obedience of Christ. It is also truly said, *sola fides justificat*, only faith justifies us; *instrumentaliter*, nothing apprehends, nothing applies the merit of Christ to thee, but thy faith. And lastly, it is as truly said, *sola opera justificant*, only our works justify us; *declaratorie*, only thy good life can assure thy conscience and the world that thou art justified.” “And I, my loving Brentius,” writes Luther, “do use to think as if in my heart were no quality or virtue at all which is called faith or love, but I set all on Christ, and say, my *formalis justitia*, that is, my sure, my constant and complete righteousness, in which there is no want or failing, is Christ my Lord and Saviour.”\n\n**as he is offered to us in the gospel.** “Freely offered to us in the gospel” (Answer 31). Now when any offer is made to us, by the mere fact of that offer we are placed in a new, and peculiar, and responsible position. We are not after the offer just as we were before it. The offerer has put a constraint, and an obligation, and a responsibility upon us. For we must either accept the offer or refuse it. And, indeed, not to accept is to refuse. Not to say we refuse and yet not to accept, is to do worse than refuse, it is to despise. Prov. i. 29–33. “I have despised His Person, I have despised His righteousness, I have counted His blood an unholy thing, I have done despite to His spirit of grace: therefore I have shut myself out of all His promises; and there now remains to me nothing but threatenings, dreadful threatenings, faithful threatenings of certain judgment, which shall devour me as an adversary” (*The Man in the Iron Cage*).\n\n“There is all reason to suppose that God deals with particular believers as He dealt with His Church, which he first made to hear His voice in the law, with terrible thunders and lightnings, and kept her under a schoolmaster to lead her to Christ; and then comforted her with the joyful sound of the gospel from Mount Zion. And it seems to be the natural import of the word *gospel*, glad tidings, that it is news of a deliverance and salvation after great fear and distress” (Edwards).\n\n### Uses\n\n1. “Truly, I am persuaded, if it were possible all men could agree in what signification those three words, faith, grace, and spirit, were to be understood in each place where any of them are found, three full parts, at least, of four of those unhappy controversies that have been held up in the Christian Church would vanish” (Sanderson).\n2. The Confession says that faith acteth differently upon that which each particular passage in Scripture containeth. And so it is with faith in Christ. Faith acts differently on the Lord Jesus, according as He is set forth in the gospel before the believing soul. Faith answers to all Christ’s fulness. There is nothing in God, as He is the God of all grace; there is nothing in Christ as containing the fulness of the Godhead bodily, nothing that faith is not fitted and intended to appropriate. As a believer contemplates and considers Christ in His one Person, in His two Natures, and in His three Offices, he receives Him in all, and still says, as he sees so much he cannot appropriate, Lord, increase my faith!\n3. “Why did He choose faith of all graces to save a man by? Because the poorest in the world, the weakest understanding, can believe and trust. When he heareth that God will save sinners, he is able to trust God, as strongly and as firmly as the wisest understanding man in the world. Nay, your weak men, they are aptest to believe, they are more suited for faith” (Goodwin).\n4. Bellarmin, the great Romish controversialist, after all his disputes about works and relying on saints and angels, says, “*After all*, it is safest to place our trust in the mercy of God alone.”\n\n### Questions\n\n1. On the elementary and first sense of *Faith* consult Heb. xi.; Dante’s *Paradise*, xxiv.; Luther’s *Galatians*, v. 22; also Cruden’s excellent table under *Faith*.\n2. Explain Goodwin’s four phrases: *Faith, my brethren, is a passion*, viii. 467; *faith answers to the whole of Christ*, ii. 411; *faith is the most modest of all graces*, ii. 327; *of all works, faith is the easiest and hardest*, i. 449.\n3. Explain Luther’s paradox: *Cavendum est a peccatis. Sed multo magis ab operibus bonis*: a man must take heed of his sins, but much more of his good works.\n4. Consult Christian’s answer to Ignorance’s confession of his faith.\n5. Philippi, a German commentator, says: *Sola fide was the Reformation Shibboleth.* And Sir James Stephen, in his essay on Martin Luther, says: *The Labarum of Luther was a banner inscribed with the legend, Justification by faith. This was the Alpha and Omega of his distinctive creed.* Explain the allusions.\n6. Explain and support Bengel’s saying: *Infidelitas proprie damnat*, unbelief exclusively damns."},{"number":62,"title":null,"part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[],"text":"**Repentance**—This word originally meant merely an *afterthought*, a second thought. Before it had any moral or religious sense attached to it, the word signified the sight we get of an action when we look at it after it is past. But words grow, and they grow with the growth of the mind that uses them; sometimes they grow better, and sometimes they grow worse: they are like the dyer’s hand, their nature is subdued to what they work in. And thus it is that with us the pure intellectual act of memory becomes entangled, embarrassed, and burdened with the past it is continually revisiting. So full is our past of matter that causes regret and remorse, shame and sorrow, that memory in us has almost lost its pure and natural operation, and become transformed into an evil conscience. The return of a man’s mind upon his past is almost equivalent to a condemnation of his past. And thus here, as so often elsewhere, the grammarian, before he is aware, is already within the sphere of the moralist, and etymology has, all unwittingly to itself, become the forerunner of experimental religion. The study of words is often saddening, and this is an example of it.\n\n**unto life**—To distinguish repentance from remorse and despair see 2 Cor. vii. 9–11. For repentance unto life is not to be confounded with the sorrow that worketh death. The name of remorse is given to that relentless gnawing pain which is sometimes awakened in a wrong-doer’s mind. Remorse is the piercing recollection of having done evil when there is no tenderness or contrition mingled with the inward pain. Remorse crushes rather than breaks the miserable heart. The pains of hell take hold of the remorseful man. He is filled full with self-contempt, “bitterer to drink than blood.” Saul and Judas are notorious examples of remorse, of sorrow that worketh death. But repentance unto life, on the other hand, is full of a melting, humble, pliable, patient, and affectionate spirit. The tears of repentance are not bitter; they do not burn where they fall; they are sweetened by meekness, and humility, and love. Repentance has sometimes sorrow even to anguish, but it has no bitterness, or cruelty, or impatience mingled with its anguish. Remorse rushes on death, but true repentance has no desire to die, unless indeed it be to die for others. Repentance is *unto life*.\n\n**a saving grace**—See under Question 86. Calvin, remarking on John’s preaching, says that repentance is not placed first, as some ignorantly suppose, as if it were the ground of the forgiveness of sins, or as if it induced God to begin to be gracious to us; but men are commanded to repent that they may receive the reconciliation that is offered to them. . . . Though John, when he introduces the mention of the grace of God, exhorts men to repentance, yet it must not be forgotten that repentance, not less than the inheritance of the heavenly kingdom, is the gift of God. It is a remark of Bengel’s that repentance is a joyful gift, and not a matter of sorrow. And he refers to Acts v. 31, xi. 18; 2 Tim. ii. 25.\n\n**a true sense of sin**—See Answers 14, 31, 84. A true sense of sin is to see it and feel it as committed against God, and against God as He is revealed in the Scriptures and in Jesus Christ. A true sense of sin is felt when a penitent, keeping ever before him the injuries he has done to himself and to his neighbour, and doing all that in him lies to make reparation for these, yet cries continually, “Against Thee, Thee only, have I sinned.” A true sense of sin is to see its sinfulness, and its aggravations. All the experimental scriptures are full of a true sense of sin, and no other writing in the world is, unless such writings as draw their spiritual insight and sensitiveness from Scripture. And of all the Scriptures the fifty-first Psalm is perhaps the best, as it is the fullest, expression of a true repentance under a true sense of sin. For another example see Bunyan’s *Grace Abounding*.\n\n**apprehension of the mercy of God in Christ**—To apprehend means originally to lay hold of by the hand. In the text the word takes the secondary sense of taking hold of with the understanding. To apprehend the mercy of God is to receive the assurance of it into the mind, and to hold by it (Phil. iii. 12).\n\n> “Ah, but a man’s reach should exceed his grasp,\\\n> Or what’s a heaven for?”—Browning.\n\nThe *mercy of God* is His feeling of pity toward our misery. “Mercy (*misericordia*) hath but its name from misery, and is no other thing than laying another’s misery to heart.” *In Christ*, because He was the Person, and His was the work in which God’s mercy to sinners was and is revealed and offered. God was in Christ reconciling sinners to Himself.\n\n**grief and hatred of his sin**—Grief, *gravis*, heavy. “He began to be sorrowful and *very heavy*.” Hatred, extreme dislike, detestation. Wedgwood derives this word from an old root, *has* or *hat*, used in setting on a dog to attack a person, an act of hostility, contest, *hate*. And he points out that the connection between the idea of setting on animals to fight and the angry passions is also seen in Gael. *stuig*, to incite, spur on, set dogs to fight (Lat. *instigare*), and Greek *stugos*, hatred. “Without hatred of sin, and remorse for transgressions, no man will taste the grace of God” (Calvin). “Penitents have felt that they deserve no more that the sun should shine upon them, or the earth sustain them, or the air support them, or wine refresh them, or food nourish them, since all these are the creatures and the servants of the God whom themselves have offended” (Pusey).\n\n> “But we have known that there is often found\\\n> In mournful thoughts, and always might be found,\\\n> A power to virtue friendly.”—Wordsworth’s *Margaret*.\n\n**turn from it unto God**—*Conversion*, in the scriptural and religious sense of that word, is just *turning from sin unto God*. Matthew Henry says it is not sinning that ruins men, but sinning and not repenting.\n\n> “Heed this, O man, ere grace be spent;\\\n> To fall from God and scorn to rise,\\\n> To sink in woes and ne’er repent,\\\n> This makes the death that never dies.”—Bright.\n\n**full purpose of, and endeavour after, new obedience.** “Pharnaces sent a crown to Cæsar at the same time that he rebelled against him; but Cæsar returned the crown, and sent this message back, Let him return to his obedience first” (Plutarch). “*Chr.* And did you endeavour to mend? *Hope.* Yes; and fled not only from my sins, but sinful company too; and betook me to religious duties, as prayer, reading, weeping for sin, speaking truth to my neighbours, etc. These things did I, with many others, too much here to relate.” All obedience is not “new obedience.” For there may be reformation when there is not repentance unto life and its new fruits. Outward reformation is not evangelical repentance. Reformation of life and habits need not extend to, and as a matter of fact and experience it often does not extend to, true repentance. Before the reformed man can take rank with the penitent, he must first feel both grief and hatred of his sin; the more other men forgive him, and forget his past, the more keenly and bitterly must he remember it. Instead of excusing and condoning and forgetting his sin, he must take up the language of the Psalmist continually, “He hath not dealt with us after our sins, nor rewarded us according to our iniquity.” Ezra is the scriptural type of a true penitent. “After all that is come upon us for our evil deeds, and for our great trespass, Thou our God hast punished us less than our iniquities deserve.” It is the reformation and amendment that spring from a soil and a root like this that is denominated *new obedience* in the text. “A really obedient mind is necessarily dissatisfied with itself, and looks out of itself for help, from understanding the greatness of its task; in other words, in proportion as a man obeys is he driven to faith, in order to learn the remedy of the imperfections of his obedience” (Newman).\n\n### Uses\n\n1. In the fifteenth chapter of the Confession of Faith, which treats of Repentance unto Life, we read: “Men ought not to content themselves with a general repentance; but it is every man’s duty to endeavour to repent of his particular sins particularly.” And Hooker and Taylor, standard divines in a somewhat different ecclesiastical school, agree with the Confession in this. For Hooker says: “A general persuasion that thou art a sinner will neither so humble and bridle thy soul as if the catalogue of thy sins examined severally be kept continually in mind.” And Jeremy Taylor, in his *Unum Necessarium*, says: “Every single act of vice may and must be repented of particularly, if it be a wilful, deliberate, and observed action. A general repentance will not serve thy turn in those cases.” “I was a blasphemer,” particularizes the apostle, “and a persecutor, and injurious.” Let no man, then, who would truly repent of his sins content and deceive himself with the easy and unprofitable impeachment, I am a sinner. Let no man suppose that he has perfected his repentance before God by uttering the penitential words, “Pardon mine iniquity, for it is great.” But let him with a noble self-accusation take hold of his sins, and lead them out of the darkness, and tell out before God and his own conscience their particulars and their aggravations. Let him be beforehand with the great day. Let him relieve the Judge of His strange work.\n2. It is only an extension of the same great principle of true repentance to apply it to particular persons with whom we have had to do, and against whom we have sinned. On this point the Confession takes up this position: “As every man is bound to make private confession of his sins to God, . . . so he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession of his sin, to declare his repentance to those that are offended; who are thereupon to be reconciled to him, and in love to receive him.”\n3. But we must not only repent continually of what we have *done*, we must still more repent of what we *are*. The most perfect penitents aim at this, and in measure attain to it. It is not so much for the sins that have come out of their hearts that they are humbled, as for the bottomless sinfulness out of which the sins sprang.\n4. “No true penitent forgets or forgives himself; an unforgiving spirit toward himself is the very price of God’s forgiving him. Still let this comfort and encourage all penitents; they may be high, they may be highest, in the kingdom of heaven; they may be, like St. Paul, not a whit behind the chiefest” (Newman).\n5. “But we profess that as ravishing joy is not necessary and essential to faith, so nor deep vexing gashes and impressions of wrath are necessary to humiliation, though they often accompany it; as the one is the overflow of faith, and the other of humiliation” (Goodwin).\n\n### Questions\n\n1. Can you explain why the Westminster Divines have placed *repentance* after *faith, justification, adoption,* and *sanctification* in the order of the evangelical graces? See the Confession and the Larger Catechism. Reconcile their method with Mark i. 15 and Acts xx. 21. Explain their meaning when they call repentance unto life a *seed* (Larger Catechism, Answer 75).\n2. Connect Question 87 with Questions 14, 31, 84; and explain and illustrate the Augustinian, Calvinistic, and Puritan thesis: *There is more guilt in the sinfulness of our nature than in all our actual transgressions together.*\n3. Explain and illustrate from Scripture Mozley’s words, *Essays*, i. 32: *With the growth in goodness grows the sense of sin.*\n4. Do you accept, and can you explain and vindicate the teaching of our best Protestant and Puritan divines concerning our *personal and evangelical repentance for Adam’s sin*?\n5. Remark on verses 8 and 9 of Manasseh’s Apocryphal prayer: *Surely Thou, O God, the God of the just, hast not appointed repentance for the just, for Abraham, and Isaac, and Jacob, who have not sinned against Thee. But Thou hast appointed repentance for me, who am a sinner. For I have sinned above the number of the sand of the sea.*\n6. Criticise and correct Dr. Johnson’s statement of his faith: *Repentance is suppletory to obedience* (Boswell, chap. lxiv.). On this utterance of “Our great Moralist” young divines should read note J. in O’Brien’s fine work, *The Nature and Effects of Faith*. That *in such a writer such deviations are a matter of grave culpability*, see John Foster’s *Aversion of Men of Taste to Evangelical Religion*, Letter ix.\n7. Explain Joseph Hall’s words, commenting on 2 Chron. xxxiii. 15: *True repentance begins to decline at the ablative.*"},{"number":63,"title":null,"part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[],"text":"**The outward and ordinary means**—See Answer 85. The *inward* means whereby Christ communicateth to us the benefits of redemption, *faith* and *repentance*, having already been discussed, we come now to the *outward* means, and they are here enumerated as the *word, sacraments*, and *prayer*. And what remains of the Catechism is taken up with the successive discussion of these three means of grace and salvation. “By means of grace are not meant every instrumentality which God may please to make the means of spiritual edification to His children. The phrase is intended to indicate those institutions which God has ordained to be the ordinary channels of grace, *i.e.* of the supernatural influence of the Holy Spirit, to the souls of men. The means of grace, according to the standards of our Church, are the word, sacraments, and prayer. . . . The Reformed teach that the operations of the Holy Ghost are absolutely confined neither to the word nor to the sacraments. He works when and where He sees fit; as in the times of the Old Testament and during the Apostolic Age His extraordinary gifts were not conveyed through the medium of the truth, so neither now are the gifts for ecclesiastical office, nor is the regeneration of infants, effected by any such instrumentality” (Hodge).\n\n### Question\n\nDivide the remainder of the Catechism according to the outline supplied in Answer 88."},{"number":64,"title":null,"part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[],"text":"**The Spirit of God maketh the reading**—“God’s own words will not obtain full credit in the hearts of men, until they are sealed by the inward testimony of the Spirit. The same Spirit therefore who spoke by the mouth of the prophets, must penetrate our hearts, in order to convince us that they faithfully delivered the message with which they were divinely entrusted. . . . Let it therefore be held as fixed, that those who are inwardly taught by the Holy Ghost acquiesce implicitly in Scripture; that Scripture, carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit” (Calvin).\n\n“But there is a thing ye man ever remember; there is na doctrine, nather of the simple word, nor yit of the sacraments, gif Christ abstract His Haly Spirit, that is able to move. Therefore, quhen ever ye come to hear the doctrine, quhider it be of the sacraments or of the simple word, crave of God that He wald be present be His Haly Spirit, or utherwise al the doctrine in the earth will not availe you” (Robert Bruce, *Sermons*, 1589).\n\n**but especially the preaching of his word**—“It does not answer the end which God had in instituting the office of *preaching*, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, though these may tend, as well as preaching, to give a good doctrinal or speculative understanding of the word of God, yet they have not an equal tendency to impress them on men’s hearts and affections” (Jonathan Edwards). “The *sermon* has ever been the great central feature of primitive and Protestant worship, and still serves to distinguish the evangelical from the ritualistic type of Christianity” (Shields’ *Liturgia Expurgata*). “It is mainly by the institution of preaching that religion is kept a conspicuous thing, a public acknowledged reality. . . . If we are told that we ought rather to say that it is *public worship* that has this effect, we have to answer, that public worship, *separately from preaching*, has a very small effect in favour of religion, as far as instruction is concerned. It is quite certain that when the conductors of that worship have not knowledge and religion enough to preach, that worship will be little more than a ceremonial routine of forms.” (See John Foster’s *Lectures*, lxiv., “On the Institution of Preaching.”)\n\n**convincing and converting sinners**—See Answer 31. Savonarola, in his *Triumph of the Cross*, tells us that when he neglected the preaching of the word, and applied himself to discourses of philosophy, he gained little upon the hearts of the people; but when he came to illustrate and explain the Scriptures, the minds of the people were wonderfully inflamed and excited to a serious frame; and that when he discoursed in a philosophical manner, there was a non-attention, not only of the more ignorant, but of the more learned sort too; but when he preached Scripture truths, he found the minds of men mightily delighted, stung with divine truth, brought to compunction, and a reformation of their lives, which shows, he says, the power of the word, acting more vigorously than all human reason in the world.\n\n“When the word of God came into Paul’s conscience, then he died. As some metals will not melt till some other metal be put to them, so nor will sins melt or dissolve in the conscience till the word comes as fire and mingles with them; but when God sets it on work, it runs through the soul like hail-shot or like quicksilver. Have you seen hurricane winds or tempests that overthrew towers to their very foundation, tear up hills by the roots and cast them into the sea, toss up ships riding at anchor like tennis balls, and hurl them upon the dry land? Such and so great, though not so visible to the outward sense, is the power of the word. It tears men’s hearts, rooted in evil, from their dearest lusts; it makes their consciences to boil like a pot, and the waves thereof to roar, and with one word it stills them, and calms the winds and the waves, and they obey it, and the heart is pacified. . . . Such is the word, and every portion of it. Therefore take heed how ye hear. Men feel not this now, nor do they imagine what a design God hath upon men in this dispensation of hearing and preaching. He prepares and lays a train for the other world; yea, and this instrumentality serves to all His designs upon the ungodly that obey not His word” (Goodwin).\n\n### Uses\n\n1. “You read your Bible regularly, of course; but do try to understand it, and still more to *feel* it. Read more parts than one at a time. For example, if you are reading Genesis, read a Psalm also; or if you are reading Matthew, read a small bit of an Epistle also. *Turn the Bible into prayer*” (M‘Cheyne’s *Letter to a Boy*).\n2. Let all students who aspire to preach, read Baxter’s *Reformed Pastor*; also Goodwin’s *Memoir* by his son, in the second volume of his Works.\n\n### Questions\n\n1. Refer back to the quotation taken from Shields’ *Liturgia Expurgata*, and say *in what Christian churches known to you does the Evangelical, and in what churches does the Liturgical element predominate.*\n2. Sir James Stephen says: *The system called Evangelical is that system of which, if Augustine, Luther, Calvin, Knox, and the writers of the English Homilies may be credited, Christ Himself was the Author, and Paul the first and greatest interpreter.* Describe some leading features of the Evangelical system; what are its leading doctrines; and who, besides those named, were and are its best known interpreters.\n3. Who is the Agent, what are His more and less special means, and what are His ends, immediate and ultimate, set forth in this Answer?\n4. Support and illustrate the statement made in the text, *that preaching is a more fruitful means of grace than the private reading of God’s word.*"},{"number":65,"title":null,"part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[],"text":"**We must attend with diligence**—Trench, in his seventh lecture on *The Study of Words*, as if he had had this very answer in his eye, says: “But ‘attentive’ and ‘assiduous’ are words which it is worth our while to realize what they mean. He then is ‘assiduous’ who sits close to his work; he is ‘attentive’ who stretches out his neck so that he may bring the organ of his hearing nearer to the speaker, and lose none of his words. And then what a lesson the word ‘diligence’ contains! How good for all of us to be reminded, as we are reminded when we make ourselves aware of its derivation from *diligo*, to love, that the only secret of true industry in our work is love of that work!” And what is true of work is true of hearing and reading. Luke tells us that the Lord opened Lydia’s heart so that she *attended* to the things which Paul spoke. And in the same way Luther recommends us to pause at every verse of Scripture, and shake it as we shake the boughs of a tree when we wish to enjoy the fruit. “The name familiarly given by the people of New England to revivals of religion—‘a religious *attention*,’ ‘a *general attention* to religion’—indicates their nature. . . . A revival of religion is nothing but the immediate result of an uncommon *attention*.”—Jonathan Edwards’ *Memoirs*.\n\n**preparation, and prayer**—The Jews had such reverence for their holy Sabbath that they held the Friday afternoon sacred for its sake, and called the Friday afternoon the Preparation. Josephus tells us in his *Antiquities* that his fellow-countrymen refused to do any business after the ninth hour, three o’clock on Friday. To this day in many parts of the East the Friday bears the additional designation of the Preparation. And in many well-ordered households among ourselves, the Saturday evening has a special quietness and repose in preparation for the approaching Lord’s day. And the Catechism here teaches that before reading the word of God, and especially before going to the house of God to hear His word preached, the mind should be studiously and habitually put into a state of preparation befitting the solemnity and importance of the occasion. *Q.* Must a man neglect his duty, if his heart be not duly prepared for it?—*A.* No; for that would be to add a new sin to the former, and aggravate it the more. *Q.* Doth unpreparedness for the word always hinder its efficacy on the heart?—*A.* No; God sometimes is found of them that seek Him not. But it is a sin to neglect it, and needs pardon of God (Flavel).\n\n**receive it with faith and love**—“The heritage of Scepticism is rather the settled spirit of doubt than the accumulated store of arguments” (Westcott). (See a noble passage in *Stones of Venice*, II. ii. 13, 14.)\n\n**lay it up in our hearts**—“According to a man’s thoughts so are his affections inflamed. Multiplied thoughts inflame affections, and inflamed affections increase the number of thoughts concerning them” (Owen).\n\n> “Eye of God’s word, where’er we turn,\\\n> Ever upon us! Thy keen gaze\\\n> Can all the depths of sin discern,\\\n> Unravel every bosom’s maze:\n>\n> Who that has felt thy glance of dread\\\n> Thrill through his heart’s remotest cells,\\\n> About his path, about his bed,\\\n> Can doubt what spirit in thee dwells?”—Keble.\n\n**practise it in our lives.** From the heart are the issues of life, and unless the truth be lodged in the heart, it is impossible it can be practised in the life. Practice is the end of all reading and preaching (Matt. vii. 24–27).\n\n### Use\n\n“A wise man will make better use of an idle pamphlet than a fool will do of Sacred Scripture” (Milton).\n\n### Questions\n\n1. Enumerate the four steps here set forth in reading or hearing the word unto salvation, and take note how each successive step is characterized.\n2. Explain Shakespeare’s words, and apply them to the subject of preaching:\n\n   > *A jest’s prosperity lies in the ear*\\\n   > *Of him that hears it, never in the tongue*\\\n   > *Of him that makes it.* (Cf. Matt. xiii. 9, 23b).\n3. Flavel says that there are three duties that belong to the due manner of hearing,—some *antecedent*, some *concomitant*, and some *subsequent*. What are they?\n4. Explain the rabbinical saying: *A precept is the reward of a precept.*"},{"number":66,"title":null,"part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[],"text":"**effectual means of salvation**—For *effectual* see Answer 31. What is a *mean* of salvation? A mean of salvation signifies any appointment of God, whereby He promotes and accomplishes His design of saving our souls; so the word is a mean, Rom. i. 16. What is meant by an *effectual* mean of salvation? By an effectual mean is meant such a mean as fully obtains and accomplishes the end it was appointed for, 1 Thess. ii. 13 (Flavel).\n\n**not from any virtue in them**—“Not from any power in themselves” (Larger Catechism). “Virtue, Lat. *Virtus, -utis* (from *vir*, a man), the especial character of a man as opposed to woman; courage, strength, power, merit, worth” (Wedgwood). The word is used in the sense of the text in Mark v. 30. “We must not suppose that there is some latent virtue inherent in the sacraments by which they, in themselves, confer the gifts of the Holy Spirit upon us, since the only office divinely assigned them is to attest and ratify the benevolence of the Lord toward us” (Calvin). “The Romish doctrine upon this subject is, that the sacraments contain the grace which they signify; that they confer grace always and certainly, where men do not put an obstacle in the way; and that they do this *ex opere operato*, or by some sort of physical or intrinsic power bestowed upon them, apart from the state of mind of the recipients; that baptism is the instrumental cause of justification as including both remission of sins and regeneration; and that the Lord’s Supper invariably conveys spiritual nourishment” (Cunningham, *Reformers*, Essay v., *Zwingle and the Doctrine of the Sacraments*. A fine example of Cunningham’s learning, clearness, and strength). The student will see from the above extracts why this Answer is constructed on the polemical form in which it stands; first negative and then positive.\n\n**or in him that doth administer them**—“Or any virtue derived from the piety or intention of him by whom they are administered” (Larger Catechism). “A sacrament is not to be estimated by the hand of him by whom it is administered, but is to be received as from the hand of God Himself, from whom it undoubtedly proceeded; its dignity neither gains nor loses by the administrator.”\n\n**only by the blessing of Christ, and the working of his Spirit**—“The sacraments duly perform their office only when accompanied by the Spirit, the internal Master, whose energy alone penetrates the heart, stirs up the affections, and procures access for the sacraments into our souls. If He is wanting, the sacraments can avail us no more than the sun shining on the eyeballs of the blind, or sounds uttered in the ears of the deaf” (Calvin). “All the seales in the warld will not worke, except the Spirit of God concurre, and seale the same truth in your hearts quhilk the sacrament seales outwardlie. Except He mak cleare the sight of thy mind inwardlie, and worke a feeling in thy hart, baith word and sacrament sall tine their fruit and effect quhilk they suld have. All the Scriptures are full of this” (Robert Bruce’s *Sermons*, 1589)."},{"number":67,"title":null,"part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[],"text":"**A sacrament**—This is a theological and ecclesiastical and not a biblical word. The term *sacrament* is not found in Holy Scripture. In this respect it stands on the same footing as Trinity, incarnation, consubstantial, and such-like scientific terms. The word sacrament has a very interesting and instructive history. Perhaps the best and most accessible summary of the history of the word will be found in Trench’s *Study of Words*, Lect. iv. In seeking out the origin and original use of this word which we have appropriated to a religious use, we must not only pass beyond Scripture, but beyond the Church and Church life altogether, and seek it among the usages of the judicial and military life of ancient Rome. The word sacrament, *sacramentum*, a sacred, a dedicated thing, originally signified that sum of money which was deposited by parties who entered on a lawsuit before a Roman tribunal: it was a kind of wager as to the right, and it took this name because when forfeited it was handed over to the treasury of some temple, or other sacred institution, much as contending parties among ourselves sometimes agree to hand over forfeited sums to hospitals or other public charities. The word next came to signify the military oath that the Roman recruit took to his general or to the emperor. From these senses the term became extended to any solemn promise or undertaking. And when the Church took over the term into her vocabulary, she applied it to designate certain religious doctrines and ordinances, especially such as contained an element of mystery, and inwardness, and depth. Thus the word *sacramentum* was employed in the Vulgate to translate the Greek word *mystery*, wherever that word occurred in the New Testament: thus we find Jerome, in speaking of the book of Revelation, saying *tot verba, quot sacramenta*, every word in this book contains a mystery. And thus through a long and instructive history it has come about that baptism and the Lord’s Supper are known among ourselves as the *sacraments*; and that because they, by Christ’s appointment, mystically represent, seal, and apply Christ and the benefits of the new covenant.\n\n**instituted by Christ**—“Instituted by Christ in His Church” (Larger Catechism): “immediately instituted by God” (Confession). To institute is to set up, appoint, originate. The accounts of the institution of the two sacraments are given repeatedly in the Gospels. In the First Epistle to the Corinthians, Paul also gives us an authoritative account of the institution of the Supper, which, he says, he received of the Lord Himself. In instituting the ordinance of the Supper, Christ Himself knit the sacramental bond between the sign and the things signified: and that bond holds and operates wherever and whenever the Supper is rightly dispensed and received.\n\nCalvin says that the term sacrament, taken generally, includes all the signs which God ever commanded men to use, that He might make them sure and confident of the truth of His promises. Sometimes God took a natural object and attached to it a sacramental significance and value. The tree of life was such a sacrament to Adam: as again the rainbow was to Noah. The tree was previously a tree, and the bow a bow: but when they were, so to say, inscribed with the word of God, a new use was attached to them: they became signs and seals of God’s covenants: they became sacraments. Miracles were sometimes wrought, on the other hand, to seal and confirm the bare word of God, as in the case of the burning furnace that Abraham saw, and the fleece now dry and now wet which fortified Gideon’s faith, and the backgoing shadow on Hezekiah’s sun-dial. All these things were of the nature of sacraments. On this subject Flavel says: “Of sacraments there are two sorts, some extraordinary and transient, as the fiery pillar, the manna, and the water out of the rock; and some ordinary and standing, as circumcision and the Passover before Christ, and baptism and the Lord’s Supper since Christ’s death.” But Calvin’s instances agree better with the correct definition and true nature of a sacrament than some of Flavel’s. The manna and the water were miracles of grace, and no doubt, over and above their immediate use, they supported the faith of Israel in God and in His promises. But these things were not directly and immediately given to Israel as signs and seals of the word of God. “But leving the ambiguitie of the word, I take the worde sacrament, as it is tane and used in the Kirk of God, for a haly signe and seal that is annexed to the preached word of God, to seal up and confirme the truth contained in the same word, in sick sort, that I call not the seal separated fra the word a sacrament. . . . Therefore the word only cannot be a sacrament; nor the element only cannot be a sacrament: bot word and element conjunctly man make a sacrament: and sa Augustine said weill, Let the word come to the element and ye sal have a sacrament: then I call a sacrament the word and seal conjunctlie, the ane hung to the uther” (Robert Bruce).\n\n**by sensible signs**—Sensible, Lat. *sensus, sensibilis*. The *senses* are those faculties by which man, and in their measure the lower animals also, perceive external objects by means of impressions made on certain organs of the body. The senses are usually spoken of as being five in number, namely, sight, hearing, taste, smell, and touch. And that is called *sensible* which possesses properties or attributes that affect the senses. Thus water in the one sacrament, and bread and wine in the other, are *sensible*, that is, they are capable of being perceived and apprehended through the senses and organs of the body. **signs**—Lat. *signa*, marks; a sign is that by which anything is represented, a token, an indication. The student who takes the trouble will easily discover the leading uses of this word in Scripture. “I call the signs in the sacrament quhatsoever I perceive and takis up be my outwarde senses, be myne eye especially. . . . The reasoun quherfore I call them signes is this: I call them not signes, because they signifie only, as the bread signifies the body of Christ, and the wine signifies the blood of Christ. I call them not signes, because they represent only, but I call them signes because they have the body and blood of Christ conjoyned with them. . . . They are instruments to deliver and exhibite the thing that they signifie, and not in respect onely of their representation, they are called signes. For if they did nathing bot represented or signified a thing absent, then ony picture or dead image suld be a sacrament. . . . There is na picture of the king that will deliver the king unto you; therefore na picture can be a sacrament. . . . Then, I say, I call the sacraments *signs*, because God has maid them potent instrumentis to deliver that same thing quhilk they signifie” (Bruce’s *Sermons*).\n\n**Christ, and the benefits of the new covenant**—For the *old* covenant, the covenant of works and resulting life, see Answer 12, also Confession, chap. vii., Macpherson’s edition. And for *new* covenant, the covenant of grace, see Answer 20, and for “Christ and the *benefits* of the new covenant” see Answers 20 to 38 inclusive. “Nowe, I ga to the thing signified, and I call the thing signified be the signes in the sacrament, that quhilk Irenæus, that auld writer, callis the heavenly and spiritual thing, to wit, hail Christ, with His hail gifts, benefits, and graces, applied and given to my saul. . . . Sa I call not the thing signified the grace and virtue that flowes fra Christ onelie, nor Christ Himself and His substance, without the vertue and grace onelie: but jointly the substance with the graces, hail Christ, God and man, without separation of His natures, without discretion of His substance fra His graces” (Bruce). “The sacraments are auxiliary or instrumental in conveying to believing men the spiritual blessings of the forgiveness of the sins which they continue to commit, a growing sense of God’s pardoning mercy, and grace and strength to resist temptation and discharge duty, and improve privilege, and to be ever advancing in holiness: or, to adopt the language of the Shorter Catechism, the sacraments instrumentally convey assurance of God’s love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end” (Cunningham, *Reformers*).\n\n**represented**—*Re-presented*, presented over again: as before in the word, so now in the sacramental elements and actions. In addition to the expository use of the word here, there may also be a certain polemical reference to the Popish position that the sacraments “*contain* the grace which they signify and represent.” “God, considering our frame, hath not only appointed that we should be told of the great things of the gospel and the redemption of Christ, and be instructed in them by His word: but also that they should be, as it were, *exhibited* to our view by *sensible representations*, the more to affect us with them” (Jonathan Edwards).\n\n**sealed**—“A metaphor from contracts” (Bengel). Lat. *sigillum*, diminutive of *signum*, a mark or sign; a securing and authenticating mark or stamp. Hence that which confirms and ratifies a promise or an engagement; as in many Scripture passages. The classical Scripture passage for the sacramental use of *sign* and *seal* is of course Rom. iv. 11, on which Schaff, supplementing Lange, remarks: “We have here an intimation of the true idea of sacraments: they are signs, seals, and means of grace, but not the grace itself. Circumcision is not the covenant, neither is baptism regeneration. A sign and seal can never be the substitute for the thing signed and sealed, nor should it be made a ground of confidence or hope; but it is all-important as a divine ratification, and gives, so to say, legal validity to our claims, as the governmental seal to a written instrument.” And Bruce is here, as always, as true as he is racy: “Sacraments serve to this end also, to seal up and confirm the truth that is in the word: for as the office of the seale hung to the evident is not to confirme ane uther truth nor that quhilk is in the evident; and suppose ye believed the evident of before, yet be the seales ye beleeve it the better; even sa, the sacrament assures me of na uther truth nor is conteined within the word: yit because it is a seale annexed to the word, it persuades me the better of the same: for as the mair that the outward senses be walkned, the mair is the inward hart and mind persuaded to belief. Now, the sacrament walknes all the outward senses, sick as the eye, the hand, and all the rest: and the outward senses being moved, na question, the Spirit of God concurring therewith, moves the hart the mair.” (See Cruden’s full and admirable analysis of this scriptural term.)\n\n**and applied**—The Larger Catechism has “signify, seal, and *exhibit*.” At first sight *exhibit* seems a repetition of *signify*, but when we carefully examine the word we find that *apply* was a once well-known though now obsolete sense of *exhibit*. In its modern sense *exhibit* means much the same as *represent* or *signify*, but in old Scotch and English it meant, as it still means in the technical language of medicine, and as in the text of the Larger Catechism, to deliver over, to administer, to make application of. Thus Bruce: “The sacrament *exhibits* and delivers the thing that it signifies to the soul and hart. Then in respect the Lord hes appointed the sacrament as hand to deliver and *exhibit* the thing signified.” And Bishop Gardner: “But in this sacrament, we be made participaunt of His Godhode, by His humanite *exhibite* vnto vs for fode.” And George Gillespie, explaining what “*exhibitive* signs” mean in Protestant writers, says: “I answer, that *exhibition* is a real, effectual, lively application of Christ, and of all His benefits, to every one that believeth, for the staying, strengthening, confirming, and comforting of the soul” (*Aaron’s Rod Blossoming*, Book III. chap. xii.).\n\n**to believers.** This is a scriptural name and description of those who are true disciples of Christ and genuine children of God. See Acts v. 14; 1 Tim. iv. 12. This name is borne by those who *by faith* receive, depend, and rely upon Jesus Christ for salvation and eternal life. And the doctrine of the Catechism is that the sacraments are appointed for such, and for such alone. A full discussion of the question as to whether the sacraments are regenerating and converting ordinances will be found in the fourth book of George Gillespie’s *Aaron’s Rod Blossoming*. Jonathan Edwards also, with all his matchless strength and insight, fully discusses this matter. Dr. Cunningham epitomizes Gillespie’s arguments in his essay on *Zwingle and the Doctrine of the Sacraments*, an essay that all students who would understand the Reformed doctrine as to the sacraments should carefully read. Divinity students are earnestly urged to master Robert Bruce’s *Five Sermons on the Sacraments*. They who do so will carry clear and fruitful views with them into their expositions and exhortations in connection with this important subject. Professor James Candlish’s beautiful *Handbook* is accessible to all.\n\n### Uses\n\n1. “It wald be speered, Quherefore are sacraments annexed, seeing we gat na mair in the sacrament nor we get in the word? Thy hart cannot wist nor imagine a greater gift nor to have the Sonne of God, quha is King of heaven and earth. And therefore, I say, quhat new thing wald thou have? The sacrament is appointed that we may get a better grip of Christ nor we get in the simple word. The sacraments are appointed that I might have Him mair fullie in my saul; that He might make the better residence in me. This, na doubt, is the cause quherefore thir seales are annexed to the evident of the simple word” (Bruce).\n2. “Therefore let it be a fixed point, that the office of the sacrament differs not from that of the word of God; and this is to hold forth and offer Christ to us, and in Him the treasure of heavenly grace” (Calvin).\n\n### Questions\n\n1. Derive *Sacrament*, and give some account of the changes through which this term has passed.\n2. Explain and illustrate the phrase *sensible signs*.\n3. What does Augustine mean when he says that a sacrament is a *visible word*? And again, that *there may be invisible sanctification without the visible sign, and, on the other hand, a visible sign without true sanctification*?\n4. Set forth in Catechism language some of the *benefits* of the covenant of grace.\n5. State shortly the Protestant doctrine of the sacraments as seals; and illustrate and establish from Scripture.\n6. Explain Manton’s words: *On God’s part the sacraments are signs and seals, on our part they are a badge and a bond.*"},{"number":68,"title":null,"part":null,"questions":[93],"paragraphs":[],"clauses":[],"items":[],"text":"The Church of Rome having departed from apostolic teaching and practice in regard to the sacraments, has added to Baptism and the Supper these five, namely, Confirmation, Penance, Ordination, Marriage, and Extreme Unction. The careful study of the scriptural teaching set forth under Question 92 will enable the student to see how and where these ordinances and institutions and practices fall short of the true nature and function of sacraments."},{"number":69,"title":null,"part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[],"text":"Liddell and Scott in their Greek Lexicon give only the *classical* senses of the word *baptism*. The example, taken from Homer, is that of a smith tempering the red-hot steel by plunging it in water. The word was used of the dyer also who steeped his fabrics in a vat; of a vessel also when let down to draw up water; and of a ship dipping when launched or loaded. These are the original and root ideas in the word *baptism*. The scriptural and ecclesiastical use of the word is familiar to all through John’s ministry as the forerunner of our Lord. The epithet of “The Baptist” was given to him because of the prominence he gave to that ceremony. In his ministry baptism symbolized the purifying of the unclean heart and character of the penitent, and his entrance on a purer and holier life. And this Johannine idea is at the root of all those Pauline passages where Christian baptism is alluded to and enforced. New ideas are added; more evangelical and more sacramental ideas were added to the original idea and doctrine of baptism after Christ’s mission and work were fully understood in the Church. But the Catechism here gives both the original and the fuller contents of the word with admirable clearness and completeness.\n\n**The washing with water**—“Whether the person baptized is to be wholly immersed, and that once or thrice, or whether he is only to be sprinkled with water, is not of the least consequence. Churches should be at liberty to adopt either, according to the diversity of climates, although it is evident that the term *baptize* means to immerse, and that this was the form used by the primitive Church” (Calvin). “Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person” (Confession). (See Macpherson’s notes.)\n\n**in the name of the Father, and of the Son, and of the Holy Ghost**—*In* or *unto* the name. That is, the washing, dipping, or sprinkling, symbolizes the separation of the baptized person from all his evil past, and his entrance on a new life in and unto the Father, and the Son, and the Holy Ghost. Their *names* are themselves; as Candlish points out, their names are all “that whereby they make themselves known.” *Unto all that* the baptized person is delivered over. Butler points out how, as the dispensations of Revelation are developed, new obligations of duty, unknown before, are revealed; and he instances baptism into the names of Father, Son, and Holy Ghost as an illustration. But in the evangelical system, baptism is less an entrance on new duties than an admission into new privileges and blessings out of which both duty and ability arise (*Analogy*, ii. 1).\n\n**doth signify and seal**—On the true meaning of these terms in the sacramental system, see Answer 92, and the works there recommended. Those who have read Church history, and who are observers of contemporary Church life, and who have been taught the truth about the sacraments, as it is drawn from the Scriptures and embodied in the best Reformed and Puritan symbols, will not think Dr. Cunningham’s words one whit too strong, when he says, “The doctrine of baptismal regeneration has been perhaps as powerful and extensive a cause of deadly error as any doctrine that Satan ever invented.” (See chap. xxii. of his *Historical Theology*.)\n\n**our ingrafting**—The classical passages in the Scriptures for the use of this metaphor are of course John xv. and Rom. xi. 16–24. And Paul connects the figure of ingrafting with the ordinance of baptism in Rom. vi. 1–6. Baptism does not *effect* our ingrafting into Christ, it only *signifies* and *seals* it. The ingrafting is performed in regeneration, which is union to Christ as our Life, our Head, and our Root.\n\n“He who is baptized puts on *Christ*, the Second Adam; he is baptized, I say, into a whole Christ, and so also into His death, and it is the same thing as if, at that moment, Christ suffered, died, and was buried for such a man, and as if such a man suffered, died, and was buried with Christ” (Bengel).\n\n**and our engagement to be the Lord’s.** “An open and professed engagement to be wholly and only the Lord’s” (Larger Catechism). “His giving himself up unto God through Jesus Christ to walk in newness of life” (Confession). “Who is this that engaged his heart to approach unto me, saith the Lord?” (Jeremiah). “On our part, baptism is a badge and a bond to oblige us to the duties of the covenant,—a badge of the profession, and a bond to engage us to the duties which that profession calls for” (Manton).\n\n> “Them who shall believe\\\n> Baptizing in the profluent stream, the sign\\\n> Of washing them from guilt of sin to life\\\n> Pure, and in mind prepar’d, if so befall,\\\n> For death, like that which the Redeemer di’d.”—Milton.\n\n### Questions\n\n1. Give some examples of the original use of the Greek word *baptism*.\n2. Show that it is not the amount of water used, nor the manner of its application, that is the essential thing in baptism.\n3. Explain the metaphor of *ingrafting*, and give examples of its scriptural uses."},{"number":70,"title":null,"part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[],"text":"**Baptism is not to be administered**—This Answer consists of two parts,—the first part takes up the case of adults, and the second touches on the case of infants. That the teaching of the Catechism as to the admission of adults is in accordance with the mind of Christ, is evident from the terms of the baptismal commission our Lord issued to His disciples, and from the invariable practice of His apostles. On a profession of faith in Christ, men were to be baptized and thus admitted into the visible Church.\n\n**the visible church**—The Confession thus defines and describes the Church invisible and visible. “The Catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that filleth all in all. The visible Church consists of all those throughout the world that profess the true religion, together with their children.” “I have observed,” says Calvin, “that the Scriptures speak of the Church in two ways. Sometimes when they speak of the Church, they mean the Church as it is before God,—the Church into which none are admitted but those who by the gift of adoption are sons of God, and by the sanctification of the Spirit are true members of Christ. Often, too, by the name of Church is designated the whole body of mankind scattered throughout the world, who profess to worship one God and Christ, who by baptism are initiated into the faith.” Accordingly, when the apostles preached Christ, they always demanded a profession of faith in Him before they administered baptism in His name; and our missionaries, who are in this respect incontestably the true successors of the apostles, invariably act on this principle.\n\n**but the infants**—Infant baptism is sometimes called *pædo-baptism*, from the Greek word *paides*. The Directory for Public Worship says, that children of professing parents are Christians, and federally holy before baptism, and therefore are they baptized; for their baptism supposeth them to be Church members, and doth not make or constitute them such. And in Jonathan Edwards’ *Qualifications for Communion*, it is set forth as the general opinion of Protestant divines that the same qualifications are required in a parent bringing his child to baptism as in an adult person for his own admission to this ordinance. This is not the place to set forth the scriptural arguments and considerations that have led the vast majority of Christian parents in all ages to seek baptism for their children. There exists a large literature that has sprung up in connection with this observance. And the reader may be referred to Calvin, Cunningham, Hodge, M‘Crie, and Edwards for the arguments that support the practice of Christendom and the doctrines of the Catechism. As to the connection between the naming of children and their baptism, Alford says: “The names of children were given at circumcision, because, at the institution of that rite, the names of Abram and Sarai were changed to Abraham and Sarah.” A not less historical, if less remote origin of this practice was the giving of a new name to heathen converts, on their public reception into the Church by baptism. “The giving of a child its *name*, was no more a part of the original intent of circumcision than of baptism; it was an incidental circumstance that custom had added. And I cannot forbear saying, that, in administering baptism, I think care should be taken so to order the voice that it may plainly appear that we then only speak to the child by the name that hath been already given to it” (Doddridge).\n\n### Uses\n\n1. “It is no slight stimulus to bring up our children in the fear of God, and the observance of His law, when we reflect that from their birth they have been considered and acknowledged by Him as His children” (Calvin).\n2. But we have no express command in the New Testament to baptize infants. There needed no new command; their privilege had been settled many years before on them, and never reversed by Christ or His apostles, but their former right declared to continue to them still. For the promise is to you and to your children (Acts ii. 39).\n3. But many baptized infants prove naught. And so do many baptized at age too. Duties are not to be measured by events (Flavel)."},{"number":71,"title":null,"part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[],"text":"**The Lord’s Supper**—The second sacrament of the New Testament has several names given to it in Scripture according to the way it is looked at, and according to the feature in this ordinance that is specially pointed at—(1) Luke’s favourite name for the Supper is “the breaking of bread” (see Luke xxiv. 30; Acts ii. 42, xx. 7). (2) The second scriptural name given to this sacrament is “the communion of the body and blood of Christ” (1 Cor. x. 16). This name brings out that idea of spiritual community and believing and loving fellowship which is an essential element in this ordinance. (3) The third scriptural designation is the Eucharist, or the thanksgiving, referring to Matt. xxvi. 26, 27; 1 Cor. xi. 24, and xiv. 16. The Western Church translated the Greek *Eucharist* into the Latin *actio gratiarum*; and it is from this latter phrase we still retain the name of *action sermon*, the sermon before the action. (4) The fourth, and perhaps the most universal and familiar name, is the Lord’s Supper or the Lord’s Table. It is called a Supper because it takes the place in the New Testament Church of the Passover Supper in the Old Economy. And it bears the name of the Lord’s Supper because our Lord instituted it, and because in it Christ and all His benefits are represented, sealed, and applied to believers. “It is called also ‘the Supper of the Lorde,’ to put a difference betwixt it and ane prophane supper; for this is the Lord’s Supper, a halie supper, not a prophane nor common supper; a supper appointed for the increase of haliness, for the foode of the saule in haliness, to feede the soule to life everlasting. It is called also in the Bible the ‘Table of the Lord,’ it is not called the *Altar* of the Lord; but the apostle calls it a table to sit at, and not ane altar to stand at; a table to take and receave, and not an altar to offer and propine” (Bruce).\n\n**by giving and receiving bread and wine**—“Communicating.” “Take this, and divide it among yourselves.” “For we being many are one bread, and one body; for we are all partakers of that one bread.”\n\n> “Sweet solemn hour! The only sound\\\n> The sacred symbols passing round,\\\n> Offering by turns on Jesus’ part\\\n> The Cross to every hand and heart.”\n\n“Are not bread and wine too small and common things to represent the body and blood of Christ? Though a bit of bread and a draught of wine be of small value in themselves, yet they are great in respect of their use and end. A pennyworth of wax is a small thing in itself, but being applied to the label of a deed, may be advanced to the value of thousands of pounds, as it receives the seal of a great inheritance” (Flavel).\n\n**according to Christ’s appointment**—(See the accounts of the institution of the Supper in the Gospels and in First Corinthians.) On John vi. Bengel says: “Jesus framed His words so skilfully, that immediately at the time, and at all times subsequently, they would indeed apply in their strict literal sense to the spiritual enjoyment of Himself; and yet that afterwards, the same words should by consequence be appropriate to express the most august mystery of the Holy Supper, when that should be instituted. . . . The whole of those words concerning His flesh and blood have in view the Passion of Jesus, and along with it the Holy Supper.” But some able and evangelical Protestant divines have denied that our Lord had any reference at all to the Supper in His great discourse in the sixth of John. And when we reflect on the disastrous effects the Popish and High Church interpretation of that discourse has had on the Church of Christ, we would gladly believe that Bengel’s first explanation is the true and exclusive one.\n\n**his death is showed forth**—Represented. See Answer 92; Gal. iii. 1.\n\n**the worthy receivers**—No man properly speaking is worthy. But worth is one thing when a communicant is viewed in himself, and it is another thing when he is looked at as in Christ, and invited by Him. Worth is one thing in the covenant of works, when worth is measured by personal merit, and it is an altogether different thing in the covenant of grace, when worth is measured according to the work and merit of Christ, and the reality of a believer’s union with Him. He who esteems himself to be worthy is clearly debarred from the table: a sense of utter unworthiness is one mark of worth in a communicant. “Are morally honest and sober persons qualified for this sacrament? No; civility and morality do not qualify persons: they are not the wedding-garment, but regenerating grace and faith in the smallest measure are” (Flavel). *Morality* does not qualify, though *immorality* absolutely, and in all men, disqualifies and shuts out. On this whole subject see the able and scriptural discussion in the Larger Catechism.\n\n**not after a corporal or carnal manner, but by faith made partakers of his body and blood**—This is directed against the Popish doctrines of transubstantiation. According to that doctrine, the bread and wine are changed into the very flesh and blood of Christ, so that all communicants literally and physically eat the flesh and drink the blood of Christ. But the Catechism, in common with all the Reformed and Evangelical symbols, teaches the scriptural and sacramental doctrines of the Supper. It is the soul that sups here, and not the body. The communicant looks not on the things which are seen, but on the things which are not seen. Only, as the soul resides in the body, and is ministered to in intellectual and spiritual things by means of the body, so is it at the supper-table. There is nothing on this table worth speaking of for the needs of the body; all that is here is for the soul; and it is here offered and received in a bodily way, only because thus the true supper of the soul is more vividly and impressively brought before it. “It is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life.”\n\n**with all his benefits**—See under Question 92. (Cf. Ps. lxviii. 19, ciii. 2–5, cxvi. 12.)\n\n**to their spiritual nourishment**—*Spiritual* because administered to the spiritual man, and because administered to him by the Spirit of God. The meaning is not exhausted by the antithesis between *carnal* and *spiritual*, taken in the sense of bodily and mental. Spiritual here is opposed both to the *corporal* participation of the Papist, and the merely *carnal* participation of the unspiritual man. (See the profound and fruitful exposition of this scriptural word in Jonathan Edwards’ *Religious Affections*, Part iii. sect. i.) “Now in respect this flesh is a spirituall food, serving me to a spirituall life, for this cause it is called a spiritual thing. It is called spirituall, in respect to the spirituall ende quhareunto it servis to my body and soul: because the flesh and blood of Christ servis to nurish mee, not to a temporal life, but to a spirituall and heavenly life” (Bruce).\n\n**growth in grace.** Neither Baptism nor the Supper is for the beginning or implanting of grace in the soul: grace must be in the soul already before the sacraments are partaken of with any right meaning or good result. George Gillespie argues at great length, following Calvin and other Reformers, that the Supper is not a converting ordinance, but that it is given to nourish and increase the life of grace when it has been already begun; and he adds that the sacraments are just another example of the rule, “Unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.” (See Jonathan Edwards, *Concerning Qualifications for Communion*.)\n\n### Uses\n\n1. Flavel points out to those who study this subject that the remembrance of Christ here intended is not a mere speculative or historical, but an affectionate and appropriating remembrance.\n2. “Pious souls may derive great confidence and delight from this sacrament, as being a testimony that they form one body with Christ, so that anything which is His they may call their own” (Calvin).\n3. “Speers thou quhat new thing we get in the sacrament? I say, we get Christ better nor we did before: we get a better grip of Christ now. That same thing quhilk thou possessed be the hearing of the word, thou possesses now more largely. For be the sacrament my faith is nurished, the bounds of my soull are enlarged, and sa, quhen I had but a little grip of Christ before, as it were betwixt my finger and my thumb, now I get Him in my haill hand: for aye the mair my faith growes, the better grip I get of Christ Jesus” (Bruce).\n\n### Questions\n\n1. Derive and explain the leading names applied to this ordinance in the New Testament.\n2. Stewart of Cromarty, in his *Tree of Promise* (a work of genius), says: *The Jewish Passover was a discriminative, commemorative, typical, and prophetical ordinance.* Explain and illustrate these epithets, and point out their application to our Christian Passover.\n3. What did the Reformers and Puritans mean by their axiom to the effect the Supper is *not a converting but a quickening and confirming ordinance*? To what Scottish and American authors would you turn for a thorough discussion of this important subject?\n4. Goodwin teaches in his *Trial of a Christian’s Growth* that we grow in grace (a) *by the adding of one grace to another*; (b) *by additions of new degrees to the same grace*; (c) *by increased spirituality in duties*; (d) *by bringing forth fruits more in their season*, and such like. Give illustrations.\n5. Commit the following verses on the words, *He gave Thanks*, which Mr. Grant of Ayr intended to add to p. 16 in the ninth edition of his admirable little book on the *Lord’s Supper*:—\n\n   > *And couldst Thou, Lord, Thy thanks express*\\\n   > *In prospect of Thy deep distress,*\\\n   > *And at the table spread to show*\\\n   > *The symbols of Thy coming woe?*\n   >\n   > *And couldst Thou bless Thy God on high*\\\n   > *That He had sent Thee thus to die,*\\\n   > *And for our sins thus give Thee up*\\\n   > *To drink wrath’s overwhelming cup?*\n   >\n   > *Oh! what a love must Thine have been*\\\n   > *To praise in view of such a scene,*\\\n   > *When broken bread and flowing wine*\\\n   > *Portrayed those bitter woes of Thine!*"},{"number":72,"title":null,"part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[],"text":"**It is required**—By Christ and by His Church.\n\n**that they examine themselves**—“Look and behold in quhat estate your hart is in with God, and in what estate your conscience is with your neighbour. Others can nocht try you so narrowlie as ye yourself can; na man can be certain of the estate of your heart and condition of your conscience, and yit ye yourself may be certain of it. . . . Revolve in your memories and remember gif at ony time it pleased the Lord, in His mercy, to turn the darkness of your mind unto light, to make that darkness quhilk was in you to depart. Examine, I say, quhither gif this darkness of the naturale understanding be turned to light, be the working of the Spirit or not: gif thou art become a child of the light, of the day; gif thou art become, as the apostles say, light in the Lord: gif the Lord has at ony time enlightened the eye of the mind, and made thee be thine owin miserie to see the ugliness of thine owin nature, to see the hainous sins in the quhilk be nature thou lyes: gif He has granted thee ane insight of thyself in some measure: And, upon the uther side, if He has granted ane outgett, and has given thee ane insight of the grace of God in Christ Jesus; gif thou have gotten ane insight of the riches of the grace of Christ: Na doubt, the Halie Spirit has begun a good work in thee!” (see Bruce, *Fourt* and *Fift Sermons*).\n\n“Again, being so prone as we are to fawn upon ourselves, and to be ignorant as much as may be of our own deformities, without the feeling sense whereof we are most wretched; even so much the more, because not knowing them we cannot so much as desire to have them taken away: how should our festered sores be cured, but that God hath delivered a law as sharp as a two-edged sword, piercing the closest and most unsearchable corners of the heart, which the law of nature can hardly, human laws by no means possibly, reach unto? Hereby we know even secret concupiscence to be sin: and are made fearful to offend, though it be but in a wandering cogitation” (Hooker).\n\n“Search others for their virtues, and thyself for thy vices” (Thomas Fuller).\n\n“No man is fit to communicate, who is not fit to die” (Jeremy Taylor). (See à Kempis, Book iv. chap. vii.)\n\n**knowledge to discern the Lord’s body**—*Discern* is a scriptural word, and means in this connection, as always, to understand aright, to discriminate, to distinguish. Now to discern the body of the Lord is to put that distinction and esteem upon it that He and it deserve at our hands. He discerns the body of his Lord who asks himself and answers aright—Whose body is that on the middle cross on Calvary? and why is it there? Of what did its Divine Owner speak when He said, My body is broken for you? In what sense and to what result is that body present in the Supper? and how am I aright to become incorporate with it? To look at our Lord’s body in these and suchlike ways is aright to *discern* it. “*Discern*, to separate or distinguish between the sign and the thing signified” (note in English Presbyterian edition).\n\n**of their faith to feed upon him**—See under “eat and drink judgment.” “No faith, no covenant; no covenant, no seal; no seal, no sacrament” (Dr. Reynolds). Faith is sometimes spoken of as an eye, sometimes as a foot, and sometimes as a hand. Here its action is set forth as that of the *mouth* of the soul. This metaphor of *eating* is frequent in the Old Testament, and the great discourse in the sixth of John, taken along with the ordinance of the Supper, has made this figure very familiar to the Christian mind and heart. Faith is there a feeding, assimilating, and nourishing faculty, and Christ, with His word, and work, and grace, is the proper and peculiar food of faith. They who worthily communicate feed spiritually on Christ, and if they examine themselves aright they will see that they do.\n\n**of their repentance**—See Answer 87.\n\n**love**—See Answer 42.\n\n**new obedience**—See Answer 87.\n\n**lest they eat and drink judgment**—Professor Candlish points out that the Shorter Catechism is here more correct than the Authorized Version of the New Testament, in that it renders the original by *judgment* rather than by *damnation*. The Revised Version follows the Catechism in translating *judgment*. Dr. Maclear, commenting on Mark xii. 40, points out that the words in 1 Cor. xi. 29–32 rendered *damnation, discerning, judged, condemnation*, are all, in the Greek, parts or derivatives of one and the same original word; and refers to Wycliffe, who imitated the uniformity of the Greek in rendering all these words into forms of the same English word, thus: “He that etith and drinketh vnworthili, etith and drinkith *doom* to him, not wisely *demyng* the bodi of the Lord. . . . And if we *demyden* wiseli us silf we schulden not be *demyd*, but while we be *demyd* of the Lord we ben chastised, that we be not *dampnyd* with this world.” The richer the grace that is despised, the greater the sin: and the deeper will be the punishment of those despisers who perish with the sin of unworthy communicating added to all their other sins. The greater the benefits to worthy communicating, the greater the guilt to those who despise and profane both word and sacrament.\n\nAnd to part with Robert Bruce’s powerful and savoury sermons: “Now, come on: this may be maid mair clear be a similitude. Ye see amonge worldly princes their custome is, they will not suffer their majesty to be interest in the smallest thing that they love. Quhere can be a smaller thing that concerns the majestie of a prince nor a seall, for the substance of it is but wax? Yit, gif thou disdanfully use that seall, and contemn it, and stampe it under thy feet, thou art counted as if thou didst put hands on the king, and thou wilt be handled aefter sic way. Meikle mair, gif thou come as a sow or a dog to handle the seals of the body and blood of Christ, meikle mair may thou be compted to be guiltie of the body and blood. . . . Take up, therefor, yourselves in time; take your pennieworths of it, for ye wott not how lang it lasts. Crave a mouth to receive, and take this food while ye may have it, or assuredly the time will come quhen ye sall cry for it, and sall not get it: but in place of grace and mercie sall come judgment, vengeance, and the dispensation of wrath.”\n\n### Use\n\nBy far the best book on self-examination accessible to the English reader is Jonathan Edwards’ *Treatise Concerning Religious Affections*. The Third Part, showing what are distinguishing signs of truly gracious and holy affections, is one of the best pieces of practical divinity ever written. Discoursing generally of assurance in his introductory remarks, Edwards says: “It is not God’s design that men should obtain assurance in any other way than by mortifying corruption, increasing in grace, and obtaining the lively exercises of it. And although self-examination be a duty of great use and importance, and by no means to be neglected; yet it is not the *principal* means by which the saints do get satisfaction of their good estate. Assurance is not to be obtained so much by *self-examination* as by *action*. . . . Paul obtained assurance of winning the prize more by *running* than by *considering*. The *swiftness of his pace* did more toward his assurance of a conquest than the *strictness of his examination*.” (Let all young ministers and students of divinity master Edwards.)\n\n### Questions\n\n1. Explain Augustine’s famous antithetical saying: *At the first supper eleven ate the Lord with the bread; the twelfth ate the bread with the Lord.*\n2. Describe the case of those of whom Calvin speaks: *There are some that receive Christ truly in the Supper, and yet at the same time receive Him unworthily.*\n3. Can you discern Bengel’s meaning: *The question is not about the body of Christ, but rather about the body of the Lord Jesus?*\n4. See chap. vii. Book iv. of à Kempis."},{"number":73,"title":null,"part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[],"text":"We come now to the subject of Prayer, the third and last of the three great Christian ordinances enumerated in Answer 88. As will be seen on examination, the structure of the Catechism takes a new departure with that Question and Answer. And in it we are taught that the *word, sacraments*, and *prayer*, are Christ’s “ordinary means whereby He communicateth to us the benefits of redemption.” We have already studied the Questions connected with the word read and preached, and we have just finished the doctrine of the sacraments, and now we enter on the last of the three means of grace above enumerated. And according to the uniform and careful method of the Catechism, a definition or description of prayer is asked for and supplied.\n\n**Prayer is an offering up of our desires unto God**—All prayer presupposes need, and a desire to possess the things needed. Such desire is altogether indispensable to true prayer. And in many passages of Scripture a true desire is represented as all that is needed to make prayer acceptable and effectual. And on the other hand, where earnest desire is absent, nothing will make up for the want of it. God answers no man’s prayer when his heart is not engaged in his supplication. “Every good and holy desire, though it lack the form, hath notwithstanding in itself the substance, and with Him the force of a prayer, who regardeth the very moanings, groans, and sighs of the heart of man. Petitionary prayer presupposeth in us first the want of that which we pray for; secondly, a feeling of that want; thirdly, an earnest willingness of mind to be eased therein; and fourthly, a declaration of our desire in the sight of God” (Hooker).\n\n> “But if for any wish thou dar’st not pray,\\\n> Then pray to God to cast that wish away.”\n\n**for things agreeable to his will**—We ought to ask nothing in prayer that we know not to be agreeable to the will of God, and we ought to use every endeavour to find out what is agreeable to His will; for assuredly, neither by prayer, nor by any other effort of ours, shall we get anything that is not so agreeable. Before we pray, we must, so far as we can, learn His will about the things we desire, and restrain or put forward our prayer accordingly. And we have God’s will revealed so as to be our guide in prayer as in all other matters of faith and duty. “The first step toward prayer, therefore, is the knowledge of the promises of God, which are, as it were, the charter to go by. Further than these revealed purposes, His will is an impenetrable mystery” (Irving). (See Answers 2, 39, and 99.) Writers on practical religion teach us that there are some things we may and ought to ask for *absolutely*, and other things we must ask for only *conditionally*, and they are able to illustrate this distinction at great fulness from the Scriptures.\n\n**in the name of Christ**—(See Larger Catechism, Answers 180, 181.) Mediation was a fundamental principle of the Mosaic economy, and as soon as that economy “decayed and waxed old,” and the One Mediator between God and man appeared, that divine principle began to display itself in Him. Even before He had entered into the Holiest with His own blood, and while as yet His best disciples were scarcely able to hear it, He declared plainly His own unique position between God and man as the Son in the house, the way, the door, the alone access. And in our day, and in our case, prayer in His name, when offered with the enlightened understanding and the believing heart, is just the believer’s recognition and acceptance of Christ as his alone sacrifice and intercessor before God. This is far from a “bare mentioning of His name,” for it is our “drawing of our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer from Christ and His mediation.” The “name of Christ” in a true believer’s prayer is not a written word or an uttered sound; it is rather our richest conception and utterance of all that Scripture teaches us of the divinity, incarnation, sacrifice, and intercession of Him we call Christ. “What is His name, and what is His Son’s name, if thou canst tell?” Who is the Redeemer of God’s elect? (See Answers 21–28.)\n\nTo the clause, “in the name of Christ,” the Larger Catechism adds, “by the help of His Spirit,” which comfortable addition is true both to many scriptures and to manifold Christian experience. The Larger Catechism is the best commentary on itself, and on the Shorter Catechism also, and it expands and illustrates this clause in its own admirable and scriptural way. “The Holy Ghost, who is the intercessor in us, and who searcheth the deep things of God, doth offer, prompt, and suggest to us in our prayer those very motives that are in God’s heart, to grant the thing we desire of Him, so as it often comes to pass, that a poor creature is carried on to speak God’s very heart to Himself, and then God cannot, nor doth not deny” (Goodwin). For our dependence on His Holy Spirit’s working in other things, see Answers 22, 24, 30, 31, 89, 91.\n\n**with confession of our sins**—It is impossible that a sinner should truly draw near to God in the name of Christ without such a sense of his corruption and guilt being awakened within him as to make him introduce and intersperse his prayer with confession of sin and lamentation on account of it. Let the student pass his mind over the record of Scripture, and mark how universal and how acceptable this state of mind was in God’s people. There is nothing more becoming sinful men than confession and contrition. It is the very “spot” of His children.\n\n**and thankful acknowledgment of his mercies.** “We are to pray with an awful apprehension of the majesty of God, and a deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance waiting upon Him with humble submission to His will.” “Prayer and thanks are like the double motion of the lungs; the air that is sucked in by prayer is breathed out again by thanks” (Old writer).\n\n### Uses\n\n1. Desire aright, and then seek inflamed desires.\n2. “It is best to be careful in prayer not to put up those petitions of which I do not feel a sincere desire; for thereby my prayer is rendered less sincere, less acceptable to God, and less useful to myself” (Jonathan Edwards’ *Diary*).\n3. “Is it enough to make prayer acceptable that the matter is agreeable to God’s will? No, it is not; for the manner as well as the matter must be so too. If I regard iniquity in my heart, the Lord will not hear me” (Flavel’s *Catechism*).\n4. Never let Christ’s name pass in a prayer with a “bare mention,” but seize on some aspect of His Person or work suitable to the matter in hand. Be sure there is something somewhere in Christ’s fulness to support and carry with God every right petition. Seeking it out will in course of time make you wiser than all your teachers.\n\n### Questions\n\n1. In tracing out the structure of the Catechism, with what previous Question would you connect Question 98?\n2. Explain *absolutely* and *conditionally* in the Notes, and give scriptural illustrations.\n3. *In the name of Christ.* Suppose you read this all-important Answer for the first time, and had no means of religious information beyond the Catechism, to what previous Answers would you return to get light on the inquiry, Who and what is *Christ*? and why does *His* name so prevail in prayer?\n4. Commit and be reproved toward God and man by the following lines:—\n\n   > *The virtues were invited once*\\\n   > *To banquet with the Lord of All;*\\\n   > *They came,—the great ones rather grim,*\\\n   > *And not so pleasant as the small.*\n   >\n   > *They talked and chatted o’er the meal,*\\\n   > *They even laughed with temp’rate glee;*\\\n   > *And each one knew the other well,*\\\n   > *And all were good as good could be.*\n   >\n   > *Benevolence and Gratitude*\\\n   > *Alone of all seemed strangers yet;*\\\n   > *They stared when they were introduced,—*\\\n   > *On earth they never once had met.*—Academy, No. 575."},{"number":74,"title":null,"part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[],"text":"**The whole word of God**—It is a most interesting and instructive study to trace how one psalm or prayer is incorporated with another, and how the matter and language of prayer thus grow as Scripture and the life of the Church grow. Our Lord Himself, in this lesson He taught His disciples, only gathers into a short and memorable form certain petitions that are scattered up and down the whole of the Old Testament. The whole word of God is of use to direct us in prayer, and the better that any man knows the word of God, the less will he need to depend on any special rule of direction. “Let the word of Christ dwell in you richly.”\n\n**the special rule of direction**—“How is the Lord’s Prayer to be used? The Lord’s Prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.” The student of Church history will trace in this statement an echo of the Puritan contendings against the abuse of liturgical forms in public worship.\n\n**which Christ taught his disciples**—“One of His disciples said unto Him, Lord, teach us to pray, as John also taught his disciples. And He said unto them, When ye pray, say, Our Father,” etc. “The disciples of John the Baptist, and the disciples of Christ, waited on their respective masters for instructions how to pray. It was in vain that the duty of repentance was preached to the one, and of faith to the other; they knew the truth, but they could not use it. So different a thing is it to be instructed in religion, and to have so mastered it in practice that it is altogether our own” (Newman, i. 257).\n\n**commonly called The Lord’s Prayer.** Commonly, but somewhat improperly. This is properly the *disciples’* prayer. The prayer recorded in the seventeenth of John is with more propriety called The Lord’s Prayer. (See Robert Traill on *The Lord’s Prayer*, p. 1.)\n\n### Uses\n\n1. 1 Cor. xiv. 15.\n2. “Its end is answered, not when we repeat it once or often, but when we conform the feeling and expression of our prayer to its model; when they have the same fulness of meaning; the same sobriety of utterance, the same distinction of conceptions, the same conformity to the spirit of the Divine revelations” (Edward Irving *On the Lord’s Prayer*).\n3. “It is a lesson for children, for spiritual minors, for Christians in the crude stage of the divine life, afflicted with confusion of mind, dumbness, dejection, unable to pray for want of clear thought, apt words, and above all of faith” (Dr. Bruce’s *Training of the Twelve*, chap. vi. See the whole admirable passage)."},{"number":75,"title":null,"part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[],"text":"**The preface**—The Lord’s Prayer consists of three parts: a preface, certain petitions, and a conclusion. And the preface is:—\n\n**Our Father which art in heaven**—“God lovingly inviteth us, in this little preface, truly to believe in Him, that He is our true Father, and that we are truly His children, so that full of confidence we may more boldly call upon His name, even as we see children with a kind of confidence ask anything of their parents” (Luther’s *Catechism*). “God hath not taken the name of a Father, nor Christ of an Elder Brother for nought, but because these names import more nearly than any other the nature of the affection which they bear us” (Edward Irving *On the Lord’s Prayer*).\n\n“Our Father which art in heaven” is the Christian child’s first prayer, just as “The Lord’s my Shepherd” is his first psalm. From the very beginning of the Christian Church this prayer has been in constant use. It has been offered daily among the disciples of Jesus Christ ever since that fruitful day when one of the twelve came to Him, saying, “Lord, teach me to pray.” But though it was first taught in the childhood of the Church, and is still taught to the children of every Christian home, it is not for all that to be taken as only a child’s prayer. It is true the shortest memory may retain it, and the busiest life may utter it; the weakest understanding may sufficiently grasp it, and the most childlike faith may feel at home in it; but while all that is true, yet men of God who have their senses best exercised among divine things will feel that this prayer grows with their growing experience, and gradually gathers unto itself the whole fulness of the Word of God and the need of man.\n\nGod is named Father in several senses in the Bible. He is sometimes called Father simply as the Creator of all things. Again, He is called the Father of mankind, because they were made in His Image, and made to be His spiritual children. But in a higher sense still He is called the Father of regenerate sons, because by their new birth, union to Christ, and adoption into His family, they have become in more than a metaphorical sense the sons of God, and He their Father. “They have been received into the number, and have a right to all the privileges, of the sons of God.” (See Answer 34.) But all this leaves unmentioned the real and true sense, the eternal and divine sense, in which God is the Father of His Only Begotten Son. (For this see Answers 6 and 21.)\n\nAt every step of our exposition we shall have occasion to remark on the mistake of calling this series of petitions the *Lord’s* Prayer. The very preface compels us to distinguish between the Paternity of the Father toward Jesus Christ and toward us. And all our Lord’s utterances in this direction observe this distinction. He never once says, “Our Father,” including Himself with us as a son. He says, “Father,” “Holy Father,” “Righteous Father,” and “My Father;” but never *Our* Father. Once He says, “My Father and your Father,” but He distinguishes in so saying. “God is the Father of Him and of us, but not of us as of Him” (Pearson). (See Dr. Candlish’s *Fatherhood of God*, Lect. ii.) *Heaven* is the dwelling-place of God; it is our Father’s house. And though it is not to be limited and localized as a place in our most spiritual conceptions, yet it is right and necessary for us to think of heaven as *above* us. Thus we read that Jesus Himself, when He prayed, “lifted up His eyes to heaven.” Heaven is not among or above the stars; it is high above us as God is high above man; and as good is above evil, and as blessedness is above condemnation and misery. There is a spiritual world as well as a material; and there is a spiritual geometry, with its various directions, as well as a material. “But as it is only half of our reliance that is founded on the goodness of God, in the next clause, *which art in heaven*, He gives us a lofty idea of the power of God” (Calvin). (See Edward Irving’s fine discourses on the Lord’s Prayer in the third volume of his collected Works.)\n\n**teacheth us to draw near to God**—Before we begin to pray we are to think of ourselves as at a greater distance from God than we ought to be, need be, and now desire to be. Prayer is a drawing near to God. No utterance of Augustine’s has been oftener quoted by commentators and devotional writers than this: “Oh for a mountain to pray on, thou criest, high and inaccessible, that I may be nearer to God, and God may hear me better, for He dwelleth on high. Yes, God dwelleth on high, but He hath respect unto the humble! . . . Wouldst thou pray in His temple, pray in thyself; but first do thou become the temple of God.”\n\n**with all holy reverence**—Reverence is a filial affection: it is composed of equal parts of love and fear. “Holy and reverend is His name. . . . let us have grace whereby we may serve God acceptably with reverence and godly fear.” “Let the holiest and best thing we do be considered. We are never better affected unto God than when we pray; yet, when we pray, how are our affections many times distracted! How little reverence do we show to the grand majesty of that God to whom we speak! How little remorse of our own miseries! How little taste of the sweet influence of His tender mercy do we feel!” (Hooker).\n\n**and confidence**—Confidence is just another form of the word *faith*,—confidence is childlike trust. The Larger Catechism, Answer 189, translates it “childlike dispositions.” “The Lord shall be thy confidence, and shall keep thy foot from being taken” (Prov. iii. 26).\n\n“Without the constant exercise of faith there is no life in worship, nor satisfaction to be obtained by it. Men must therefore have something in it, or accompanying it, which may entertain their minds, and engage their affections unto it. Hereon were invented forms of prayer in great diversity, with continual diversions and avocations of the mind, because it cannot abide in the pursuit of anything spiritual without the exercise of faith. Hereunto are added outward ceremonies of vestures, postures, and gestures of veneration unto the same end. There is no other design in them all but to entertain the mind and affections with some complacency and satisfaction in outward worship upon the loss or want of that exercise of faith which is the soul and life of it in believers” (Owen).\n\n**able and ready to help us**—*Able*, because All-Mighty; *ready*, because waiting to be gracious. “All things are ready.” “Thou art a God ready to pardon.” “Thou, Lord, art good, and ready to forgive.” “The waterman in the boat, who with his hook takes hold of the shore, doth not thereby pull the shore to the boat, but the boat to the shore. So in prayer we do not draw the mercy to ourselves, but ourselves to the mercy” (Matthew Henry). The shore is *ready* for the boatman’s hook.\n\n“*Socrates.* Do you know how to escape out of a state which I do not even like to name?\n\n“*Alcibiades.* Yes, I do. *Soc.* How? *Al.* By your help, Socrates. *Soc.* That is not well said, Alcibiades. *Al.* What ought I to have said? *Soc.* By the help of God” (Plato, *Alcib.*).\n\n**and that we should pray with and for others.** “Great stress is laid on the injunction of united prayer. Private devotion is essential to the spiritual life—without it there is no life. But it cannot replace united prayer. Solitary prayer is feeble in comparison with that which rises before the throne, echoed by the hearts of hundreds, and strengthened by the feeling that other aspirations are mingling with our own. . . . The value and power of public prayer seems chiefly to depend on that mysterious affection of our nature—sympathy” (Robertson). *And for others.* “For whom are we to pray? We are to pray for the whole Church of Christ upon earth; for magistrates and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter” (Larger Catechism). “The two blind men did not each of them say for himself, ‘Have mercy on me;’ but both for one another, ‘Have mercy on us’” (Matthew Henry).\n\n### Uses\n\n1. “As to the Lord’s Prayer, although it be an easy thing to say ‘Our Father’ with the mouth, yet there are very few that can, in the spirit, say the two first words in that prayer; that is, can call God their Father, as knowing what it is to be born again, and as having experienced that they are begotten of the Spirit of God” (Bunyan before the Justices).\n2. “With all holy reverence.” “So it was concluded, since Christiana was the eldest, that she should knock for entrance, and that she should speak to him that did open for the rest.”\n3. Calvin commenting on Hezekiah turning his face to the wall in prayer, says: “The mere attitude, indeed, is immaterial; but it is of very great importance to us, that nothing should be presented to our eyes or senses that would drag us away from prayer, that we may pour out our desires more freely before God. We are naturally unsteady, and easily drawn aside, and therefore we cannot be too diligent in fixing our attention.” This is the *rationale* of the universal practice of shutting the eyes in prayer. We do so that “nothing may be presented to our eyes that would drag us away from prayer.”\n4. “What is the last inference from hence? That seeing believers have a Father in heaven, they should never fear wants while they live, nor be afraid to die, since death brings them to heaven, their Father’s house” (Flavel).\n\n### Questions\n\n1. Explain Bengel’s words: *The whole effect of prayer is supernatural, and so far, miraculous.*\n2. *For others.* Explain Chilcot’s subscription to the preface of his book, *On Evil Thoughts: Your daily orator at the throne of grace.*\n3. Commit to memory Isaac Watts’ hymn:—\n\n   > Great God! and wilt Thou condoscend\\\n   > To be my Father and my Friend?"},{"number":76,"title":null,"part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[],"text":"**Hallowed be thy name**—We have already had this word *hallow* before us in the Fourth Commandment. And it bears the same meaning when it is applied to the name of God as when it is attached to the day of God. In this petition we pray that the name of God may be reverenced and sanctified, praised and glorified by all men, and especially by those who are His children in Christ. In his excellent little article on Sanctification, Cruden says that we may the better see what is meant by hallowing God’s name, by looking at what is opposite to it; by considering what irreverence and profanity, vain swearing and blasphemy are. We hallow God’s name when we feel a holy fear, reverence, and adoration toward Him, and toward it when we read it, or hear it, or ourselves speak it. “Holy and reverend is His name.” Cruden’s method of seeking a clearer sense of “hallowed” by considering its opposite is admirably illustrated in what Frederick Robertson says about France: “A nation may reach the state in which the Eternal Name can be used to point a sentence, or adorn a familiar conversation, and no longer shock the ear with the sound of blasphemy. . . . For example, in a foreign language, the language of a light and irreligious people, the Eternal Name can be used as a light expletive and conversational ejaculation, and not shock any religious sensibility. You could not do that in English. It would sound like blasphemy to say, in light talk, My God! or, Good God! Your flesh would creep at hearing it. . . . No marvel we are taught to pray, ‘Hallowed be Thy name.’”\n\n**thy name . . . all that whereby he maketh himself known**—See under the Third Commandment. A name is that word, that written sign or spoken sound, by which any person or thing is known. But from this elementary sense of the word, it rises to mean, as in the text, *all* whereby God maketh Himself known. As Calvin says: “God’s name is not made up of letters and syllables.” And indeed, our own names are more than a matter of letters and syllables, spoken sounds, or written signs. Our name is ourself, our fame, our worth, our character. We have a good or an evil name. And this principle of nomenclature applies not less but more to the name of God. His name is all that whereby He maketh Himself known. The name of God, accordingly, in this petition, embraces not His Bible names and attributes only, but also every person, providence, ordinance, institution, rite, observance,—everything in nature and in grace whereby God speaketh to us and manifesteth Himself. And in offering the petition, “Hallowed be Thy name,” the petitioner asks that the grace of reverence and godly fear should be implanted in all men’s hearts and his own. He asks to be protected from a profane and irreverent mind. For a profane mind is the mind of a man who sees God in nothing. It is a mind without reverence, without fear, without humility, without a sense of sin and guilt, and, consequently, without any sense of God’s existence or nearness either in grace or judgment. A profane mind is a hard, secular, indevout, irreligious mind; and in this prayer, he who offers it aright asks to be saved from the dominion of such an unblest state of mind.\n\n**and that he would dispose all things to his own glory.** “But though the universal cause made all things for the benefit of some creatures framed by Him, yet hath He made them ultimately for Himself, and God is as universally the final as the efficient cause of His own operations” (Pearson).\n\n“‘Hallowed be Thy name’ is the top petition in that gospel prayer which Christ taught us. . . . In ‘Hallowed be Thy name’ the soul desires that itself and all others may give glory to God for all that is due to His name every way, and principally for what His name is. . . . Some strains of these are attainable in this world” (Goodwin). (See under Question 1.)\n\n### Uses\n\n1. “The necessity of presenting this first petition bespeaks our great disgrace” (Calvin). “It ought to be noted, that when we pray that God would *enable* us and others to glorify Him, we impliedly confess that we are *unable* to do it without His gracious assistance. The utter impotence of fallen man, if left to himself, for any good thought, word, or work, is a truth most clearly taught in the oracles of inspiration” (Green).\n2. When we pray that God’s name may be hallowed, we thereby promise that we shall, by God’s help, so hallow it ourselves. Let us with a purpose set this great duty before ourselves, especially in all acts of worship, public or private. Worship has been largely instituted to create and develop and discipline this grace among God’s children. Let us therefore educate ourselves into the habit of never hearing the Divine Name uttered in Scripture or psalm or prayer without lifting up our hearts to Him whose name it is. Let us set the Lord always before us.\n\n### Question\n\nExplain Calvin’s words: *The necessity of presenting this petition bespeaks our great disgrace.*"},{"number":77,"title":null,"part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[],"text":"**Thy kingdom come**—It is a common saying that experience is the best schoolmaster. And that proverb is proved true even in the present instance, where the scholars are inquiring disciples, and the schoolmaster is the Truth Himself. For there was no lesson among all the lessons that were set the disciples to learn that they approached with a slower heart and a more shut understanding than just this very matter of the coming of the kingdom of God. The kingdom of David was the first stage in the development and manifestation of the kingdom of God on the earth. And in spite of all their Master could say and do, this exhausted and abolished sense was still the sense in which the disciples insisted in offering their daily prayer: “Our Father which art in heaven. . . . Let the domination of Cæsar be broken, and let the ruined kingdom of David be restored.” But experience taught even those slow-hearted disciples how great a prayer they had all unknown to themselves been uttering when they said, “Thy kingdom come” (Rom. viii. 26, 27). “No idea comes so markedly into the foreground in the teaching of our Lord, according to the first three Gospels, as that of the kingdom of God or kingdom of heaven, which had been of old foretold by the prophets, and was expected by the contemporaries of Jesus. The gospel which He proclaims is the gospel of the kingdom, and the kingdom itself is a religious-moral institution, which—boundless in extent, and everlasting in duration, in its design to unite, sanctify, and save humanity—embraces heaven and earth” (Oosterzee). (See Professor Lindsay’s *Mark*, p. 63.)\n\n“The kingdom of God among men is nothing else than a restoration to a happy life; or, in other words, it is true and everlasting happiness” (Calvin).\n\n**we pray that Satan’s kingdom may be destroyed**—“His great competitor, Christ, acknowledgeth Satan to have a kingdom (Matt. xii. 26). Yea, and he had the start with his kingdom in this world before Christ came into it” (Goodwin). “But, methinks, I see by this, that Satan will use any means to keep the soul from Christ; he loveth not an awakened frame of spirit: security, blindness, darkness, and error is the very kingdom and habitation of the wicked one” (*Grace Abounding*, 162). The various steps in the destruction of Satan’s kingdom in the soul are excellently set forth in Answers 31, 35, and 36.\n\n**The kingdom of grace advanced**—Paul speaks of the kingdom of God as a reign of grace, and the Catechism here follows his example. The kingdom of grace is advanced with the conversion of every sinner and the sanctification of every believer, and with the spread of the gospel in heathen lands. This clause is fully expanded in the Larger Catechism.\n\n**ourselves and others brought into it**—We are brought into this kingdom by being born again and effectually called. That was a most startling utterance that Nicodemus, a ruler of the Jews, a prince of the house of David, heard from the lips of David’s son: “Except a man be born again, he cannot see the kingdom of God.” For this is as much as to say, No antiquity or nobility of descent, no amount of personal worth, no sacramental sealing, no ecclesiastical rank or office, no attainments in sacred learning, and no fulfilment of sacred service,—nothing that any man can of himself be or do will admit him into the kingdom of heaven. It is only what God does for him, and in him, that capacitates and enfranchises any man as a citizen of the kingdom of heaven. Art thou a master of Israel, and knowest not these things?\n\n**and kept in it**—“Holy Father, keep through Thine own name those whom Thou hast given me. . . . While I was with them in the world, I kept them in Thy name, and none of them is lost. . . . I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil” (Our Lord’s Prayer).\n\n“Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time” (Peter). “I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against that day” (Paul).\n\n**and that the kingdom of glory may be hastened.** This is the prayer of those who “look for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” They who offer this prayer with the spirit and with the understanding also know as they offer it that God hath appointed the day when that glory shall dawn, and they know that neither prayer nor effort will literally *hasten* it. But they pray in holy impatience because they are “looking for and hasting unto the coming of the day of God.” “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.”\n\n### Uses\n\n1. There must be many things in the constitution and administration of such a kingdom that the subjects of it cannot comprehend. There must be many counsels between the Father and the Son that we cannot fathom. But it is our loyalty and no small part of our obedience to believe that what we know not now we shall know hereafter. And in every dispensation of His rule the disciples and subjects of Jesus Christ can quiet and comfort their hearts, saying, He is our Lawgiver, He is our King, and He will save us.\n2. “Every man falls either under the kingdom of Christ or under the kingdom of Satan; and we ourselves do this hour, this moment, actually stand members either of the one or of the other; there is not a third kingdom, as there is not a third place to go to” (Goodwin).\n3. It is the King’s command, “Seek ye first the kingdom of God.” Let then the young seek it first, as Solomon sought first, and before all else, a wise and an understanding heart. Let all, old and young, seek the kingdom of heaven, as the five virgins in the parable of the kingdom sought for the oil; only, let us seek it more wisely and earlier than they. And lest we awake to seek it too late, let us arise and seek it *now*. Now, while as yet it is said by the King Himself, Knock, and it shall be opened unto you.\n4. “I had great longings for the advancement of Christ’s kingdom in the world; and my secret prayers used to be in great part taken up with it. If I heard the least hint of anything that happened in any part of the world, that appeared, in some respect or other, to have a favourable aspect on the interests of Christ’s kingdom, my soul eagerly catched at it, and it would much animate and refresh me. I used to be eager to read public news-letters mainly for that end, to see if I could not find some news favourable to the interest of religion in the world” (Jonathan Edwards’ *Personal Narrative of his Youth*).\n\n### Questions\n\n1. Derive *Theocracy* and *Christendom.*\n2. Derive, fill up, and explain the saying: *There are two kings and two kingdoms in Scotland.*\n3. Collect Scriptures in which Satan is spoken of as a king.\n4. In Dr. Hodge’s section on the Nature of Christ’s Kingdom, he says *that it is spiritual, Catholic, absolute, temporary.* Explain these positions, and prove them from Scripture."},{"number":78,"title":null,"part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[],"text":"**Thy will be done**—Connecting the previous Question with the present, Calvin says, “The most important part of God’s kingdom lies in His will being done.” Divines have drawn out the Scripture doctrine of the Divine Will under such heads as His decretive and preceptive, absolute and conditional will. The text deals with God’s *preceptive* will, or, as it has already been termed in the Catechism, His “revealed will.”\n\n**by his grace**—Larger Catechism, “by His Spirit.” (See also Answer 20, Shorter Catechism.)\n\n**would make us able and willing to know, obey, and submit to his will**—God’s will is good as God Himself is good, and He desires and commands us to imitate Him in our volitions as well as our actions. But a corruption and curse have fallen upon us, such that we naturally and necessarily will and wish that which is evil. We cannot help it. We may struggle against it, but we struggle in vain. It is the cross of our inner life that our will is so naturally, spontaneously, and unconquerably selfish and proud, inhumane and ungodly. It fills us with guilt and bondage; it wrings from our hearts groanings that cannot be uttered. It is not that we cannot see to the depth of things and to the issue of events. That sometimes causes division of mind and disharmony of will between man and man, and between man and God. But after all allowance is made for limitation of understanding and imperfection of judgment, there remains a terrible mystery of iniquity, an insoluble and inexpugnable mystery of evil in our heart. And it is into our mouth who are thus sin-mastered and sin-tormented that our Lord has put this penitential and submissive prayer. But apart from this evil opposition to the will of God there is another manner of occasional opposition which gives opportunity for the offering of this filial prayer. Every human will has two kinds of operation, one instinctive and spontaneous, and another instructed and deliberate. Now, the instinctive operations of my will may, without any vice in it or any blame to me, be opposed to the will and purpose of God concerning me. It may be so opposed for a season, yet without sin. It may be so opposed till my better will, my spiritually reinforced and instructed will comes forward to reduce and silence all opposition, and to choose and cause immediate and entire submission. We see all this finely illustrated in our Lord Himself, as the conflicting operations of His will are set before us in the gospel history. His will, acting naturally and instinctively, turned away with deep horror and strong recoil from His coming death, and especially from the curse that in His case accompanied death. But the next moment His nobler will, His will instructed and deliberate, resolved and devoted, put itself with all its weaknesses and fears into His Father’s hand. If I may say so, our Lord made a kind of correction and retractation of His first prayer of agony. Nature, oppressed and overwhelmed nature, had the first alarmed and astonied word, but grace and the Sonship soon had the second. The God of grace is first the God of nature, and nature has her dues before Him, her dues which He will not deny. And one of the dearest and most necessary of her dues is just her permission to recoil from and appeal against suffering and death. And our Lord is our ensample in nature as well as in grace. Let us be ready to imitate and follow Him in both; and if in the recoil and appeal of nature, then also in the surrender and victory of faith when our Gethsemane receives us, and our full cup approaches us.\n\n**in all things**—“We pretend,” says a Puritan preacher, “to do God’s will in the general, but when we come to particulars we stick at it.” It is an excellent and profitable exercise to learn to reduce this large and general petition into its parts and particulars; into the particular drops that fill our cup, and the particular pains produced by our cross.\n\n**as the angels do in heaven.** “The angels,” says the hundred and third Psalm, “that excel in strength, do His commandments, hearkening to the voice of His word.” And Dante, who was caught up into the heavenly places, reports to us that he heard the mighty ranks of the angelic and glorified hosts singing—\n\n> “As we from step to step\\\n> Are placed throughout this kingdom, pleases all,\\\n> E’en as our King, who in us plants his will;\\\n> And in his will is our tranquillity.”\n\nThat is to say, there is no rebellion, no disappointment, no discontent, no envy among the angelic hosts. Gabriel and Michael may be summoned into their Sovereign’s presence, and taken into His counsels, and sent down to earth on the most glorious of errands, and those who are not so summoned, and trusted, and rewarded, feel no bitterness, and entertain no malice toward their more honoured and promoted brethren. And as God’s holy angels are, such are His glorified saints. He in them also plants His will, and in His will is their tranquillity. Each saint occupies and fills, and is occupied and filled with the place prepared for him in his Father’s house. They aspire to no higher place than that He appoints them, and they humble themselves to no lower. And it is amid the ambitions, contentions, envies, jealousies, and detractions of this life that we are permitted and enabled to offer our submissive supplications, and say, “Thy will be done on earth, as it is in heaven.’\n\n“Touching angels which are spirits immaterial and intellectual, the glorious inhabitants of those sacred palaces, where nothing but light and blessed immortality, no shadow of matter for tears, discontentments, griefs, and uncomfortable passions to work upon, but all joy, tranquillity, and peace, even for ever and ever doth dwell: as in number and order they are huge, mighty, and royal armies, so likewise in perfection of obedience unto that law, which the Highest, whom they adore, love, and imitate, hath imposed upon them. Such observants are they thereof, that our Saviour Himself, being to set down the perfect *ideal* of that which we are to wish and pray for on earth, did not teach to pray or wish for more than only that here it might be with us as with them it is in heaven” (Hooker). Isaac Walton tells us that when this great divine was on his deathbed, “Dr. Saravia visited him, and found him deep in contemplation, and not inclined to discourse, which gave the doctor occasion to inquire his present thoughts, to which Hooker replied ‘that he was meditating the nature and number of angels, and their blessed obedience and order, without which peace could not be in heaven; and oh that it might be so on earth!’”\n\n### Uses\n\n1. Robert Traill says, “Learn to pray moderately and modestly;” and Jeremy Taylor, writing on the same subject, says, “For spiritual blessings let our prayers be particularly importunate, perpetual, and persevering; for temporal blessings let them be generally short, conditional, and modest.”\n2. “Give up thy ways to God. It is not in man to direct his own steps. It is God that must direct them for thee, for He works all things according to His will. If any man in the world, if his understanding and will were a rule to mine, and I knew he were infallible, I would certainly go give up all my ways to what he saith. As you say you must be ruled by him that bears the purse, so must you be ruled by him that bears the understanding” (Goodwin).\n3. “The firmest hold of theological truth is gained by habits of personal religion. When men begin all their works with the thought of God, acting for His sake and to fulfil His will, when they ask His blessing on themselves and their life, pray to Him for the objects they desire, and see Him in the event, whether it be according to their prayers or not, they will find that everything that happens tends to confirm them in the truths about Him which live in their imagination, varied and unearthly as those truths may be” (*Grammar of Assent*).\n\n### Questions\n\n1. Study in connection, Ps. xl. 8; John ix. 31, vi. 38; Matt. xxvi. 39; Larger Catechism, Question 192; Confession ix. with Macpherson’s notes; and Dante, Par. iii.\n2. Give outstanding examples of submission to the Divine Will in Scripture.\n3. Explain the utterance of a great preacher dealing with this topic: *Prayer is one thing, petition is another; and that life is most holy in which there is least of petition and desire.*\n4. In illustration of the text commit to memory and ponder the following lines:—\n\n   > As we from step to step\\\n   > Are placed throughout this kingdom, pleases all,\\\n   > E’en as our King, who in us plants his will;\\\n   > And in his will is our tranquillity.—Dante.\n\n   > We, ignorant of ourselves,\\\n   > Beg often our own harms, which the wise Powers\\\n   > Deny us for our good.—Shakespeare.\n\n   > Still raise for good the supplicating voice,\\\n   > But leave to heaven the measure and the choice.—Pope.\n\n   > Grant us not the ill\\\n   > We blindly ask; in very love refuse\\\n   > Whate’er Thou knowest our weakness would abuse.—Keble.\n\n   > Thus God grants prayer, but in His love\\\n   > Makes times and ways His own.—Newman."},{"number":79,"title":null,"part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[],"text":"**The fourth petition**—“It is known,” says Archbishop Leighton, “to be the ordinary course of skilful orators to place the meanest part of their speech in the middle; and in this let the ear of any understanding mind be judge whether it sounds not much better that this request pass in the middle than if the prayer should have ended with it, whereas now it begins spiritually and closes so.”\n\n**Give us this day our daily bread**—The first step to be taken toward the full understanding of this petition is to ask what exactly it meant in the mouths of the first disciples who offered it. Now, to answer that question we have only to recall the new and peculiar circumstances into which their Master had brought them by the call He had addressed to them, and then to reflect on the extraordinary “ordination charge” He had subsequently given them. For what is expressly stated of some of the disciples may be assumed concerning every one of the twelve—they had left all and followed Him. And it was to men in that impoverished condition that their Master issued this injunction, Provide neither gold, nor silver, nor brass in your purses, but offer this as your daily prayer, Give us this day our daily bread. At His call they had cut themselves off for ever from their wonted means of livelihood, and, as they enter on their new occupation for life,—that of preaching the gospel of the kingdom,—their Master commands them to cast themselves on this new means of subsistence, on daily and special prayer, and on the fruit of their Messianic labours in the land. But prayer for daily bread does not supersede provident habits. Nothing, indeed, could better bring out the spiritual, and, so to say, elastic nature of our Lord’s injunction than the fact that before long we find the little company possessed of a common purse, held in the hand of a recognised purse-bearer, whose duty it was to receive such gifts as were offered to him, to lay them out on buying what was needed by his colleagues, and in relieving such deserving poor as they came across.\n\n**a competent portion of the good things of this life**—A competent portion is a comparative expression. It varies with the varying circumstances and characters of men. “Cedars,” said old Ezekiel Hopkins, “require more sap than shrubs.” By that metaphor he means that what would be straitness and want to one man would be abundance and richness to another. Men of birth, and position, and employment, and opportunity, when they are also men of piety, and offer this prayer, they offer it for far other and far nobler things than wheaten or barley bread. They offer it for all things that are needed to support them in, and equip them for, the eminent life into which God hath lifted them. For deprived of the means of doing their work and fulfilling the duties and opportunities of their office would be to them the taking away of life itself. A cedar may thus stretch forth its branches, seeking showers that would drown and destroy a less noble and less stately tree.\n\nMatthew Henry says that “Nature is content with little, grace with less, but lust with nothing.” And in another place, “If you seek first the kingdom of heaven, you shall have food and raiment by way of overplus, as he that buys goods hath paper and packthread given him over and above into the bargain.”\n\n> “This only grant me, that my means may lie\\\n> Too low for envy, for contempt too high.\\\n> Some honour I would have,\\\n> Not from great deeds, but from good alone.\\\n> The unknown are better than ill-known:\\\n> Rumour can ope the grave.\\\n> Acquaintance I would have: but when’t depends\\\n> Not on the number, but the choice of friends.”—Cowley’s *Wish*.\n\n**his blessing with them.** “The Christian custom of saying grace at meals, after the example of Christ (Matt. xiv. 19, xv. 36), and which prevailed also generally in the ancient Church (Acts xxvii. 35), has a high moral significancy; it rescues the natural enjoyments from the stage of mere sensuousness, and elevates it into the sphere of the moral” (Wuttke).\n\n*Note.*—The original word here rendered *daily* is a remarkable word. Remarkable in this respect, that it occurs but once in all the New Testament, and the most careful search has failed to discover it in any other Greek writing. How then can we be sure what it means? For we usually arrive at the meaning of a word in one passage by studying its use in other passages. But how are we to know what a particular word means when it is used but once in all the language in which it is found? There is, indeed, another way of coming at the meaning of a word, and that way is by searching out its etymology, and interrogating the root from which it springs. But here, too, our best scholarship is at fault; for learned men are not agreed as to the parentage of this singular and isolated word. At the same time, from the context, from the analogy of Scripture, and other things, the vast majority of translators and commentators have come to render this unique term by the familiar word *daily*. They believe that our Lord meant simply, in the first intention at any rate, *daily bread* for the bodily life of His detached and itinerant disciples. At the same time, no man with much of the mind and spirit of Christ in him will be content, in offering this prayer, to limit himself to bread baked in any earthly oven. No spiritual man, however scrupulously and jealously grammatical he may be in his interpretation of the written word, could read this petition in Scripture or offer it in public or private prayer without far other bread coming up before His mind than simply the bread needful for the body. Jerome, the great translator of the Bible, was so impressed with the spiritual bearing of this petition, that he rendered it *super-substantial* or *transcendental* bread. And with such passages before him as Deut. viii. 3, Job xxiii. 12, Jer. xv. 16, Matt. iv. 4, John iv. 8, 31–34, vi. 35, 51, he is not to be blamed for leaning in his version to the mystical and spiritual interpretation.\n\n### Uses\n\n1. What is the first inference? That we seek not great matters for ourselves, neither make them the matter of prayer to God, nor the end and design of our labours and callings among men.\n2. What is the second inference from hence? That having food and raiment, we must therewith be content and be thankful.\n3. What is the third inference? That we ascribe not our success in the world to our own skill and industry, for the wisest and most industrious do sometimes labour in the fire, and put their gains in a bag of holes, but to God’s free donation to us, and to His blessing upon our endeavours (Flavel’s Catechism).\n\n### Questions\n\n1. Point out the ambiguity in the first quotation from Matthew Henry above.\n2. Explain and illustrate Ezekiel Hopkins’ metaphor: *Cedars require more sap than shrubs.*\n3. What do you know of the translator’s difficulty with this petition? How is it met in the Vulgate, and wherein does that rendering differ from ours?\n4. Read Bacon’s Essay *Of Riches.*"},{"number":80,"title":null,"part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[],"text":"**Forgive us our debts, as we forgive our debtors**—“We have now done with the supplications of this prayer, and are come to the deprecations. The *supplications* are those petitions which we make to God for obtaining of that which is good. The *deprecations* are those petitions we make to God for removing of that which is evil” (Manton).\n\n*Debt* is one of a “mournfully numerous group” of names that are applied to human sin and guilt in the word of God. This is one of the least odious and loathsome of those evil names, but it has a sufficiently solemn sense of its own. Debt is that which we owe; it is that which is due; it is that which lays one man under obligation and liability to another. A debt may be expressed and described in terms of money, or service, or suffering, but its ruling idea is always that of obligation and liability. Only, in the present case, we must exclude from our definition of debt all associations connected with monetary or commercial transactions. The liability here is of a far other and more awful kind than that which is connected with any earthly merchandise or exchange. The debts we have to do with here are those we all owe to the divine law and justice. “The faults or sins we are guilty of oblige us and bind us to punishment; and therefore sins are called debts. The original debt we owe is obedience; and, in case of default, the next debt we owe is punishment” (Manton). “*Q.* Wherefore are sins called debts?—*A.* Because they are a non-payment of God’s dues, a non-performance of our duty, which makes us liable to the arrest of death, and to the prison of hell” (Flavel’s *Catechism*).\n\n**we pray that God, for Christ’s sake**—It will be seen that the Catechism borrows from later and fuller Scriptures, and imports into its text a clause that is not found in either of the original versions of the Lord’s Prayer. “For Christ’s sake” is a scriptural and necessary addition to all our prayers, but it had not as yet taken its place in any prayer offered during our Lord’s earthly lifetime. “The Lord’s Prayer does not end, as our prayers now commonly do, with the formula, ‘for Christ’s sake;’ nor could it. No prayer given by Him for the present use of His disciples before His death could have such an ending, because the plea it contains was not intelligible to them previous to that event. The disciples did not yet know what *Christ’s sake* meant, nor would they till after their Lord had ascended, and the Spirit had descended and revealed to them the true meaning of the facts of Christ’s earthly history” (Bruce, *Training of Twelve*). (See John xvi. 24, xiv. 6; Rom. v. 2; Eph. iv. 32.) On 2 Cor. xiii. 14, Bengel says, “Christ is mentioned in the first place, because it is by the grace of Christ we come to the Father.”\n\n**freely pardon all our sins**—See Answer 33 and notes. In considering God’s promises to forgive sins, Donne asks, “Does He mean *all* my sins? He knows what original sin is, and I do not; and will He forgive me sin in that root, and sin in the branches too? He knows my secret sins, and I do not; will He forgive my manifest sins and those too? He knows my relapses into sins repented of; and will He forgive my faint relapses, and my rebellious relapses after them? Will His mercy dive into my heart, and forgive my sinful thoughts there, and shed itself upon my lips, and forgive my blasphemous words there, and bathe the members of my body, and forgive my unclean actions there? Will He forgive that dim sight which I have of sins now, when sins scarce appear to be sins unto me; and will He forgive that overquick sight when I shall see my sins through Satan’s multiplying glass of desperation, when I shall see them greater than His mercy on my death-bed?” “The forgiveness that there is with God is not like that narrow, difficult, halving, and manacled forgiveness that is found among men; but it is full, free, bottomless, boundless, absolute, such as becomes His nature and His excellencies” (Owen).\n\n**which we are the rather encouraged to ask**—If pardon is impossible to the implacable man (Matt. vi. 15, xviii. 35; Jas. ii. 13), on the other hand this “terrible petition” becomes a positive ground of assurance to the meek and loving and forgiving heart. The forgiveness of our enemies is nowhere set forth as the ground of any sinner’s acceptance before God, but it is often set forth, and may be relied on as a most valid ground of assurance of acceptance. The cross of Jesus Christ is the only door open to us out of our estate of guilt and alienation; but if something of that mind that was found in Christ on the cross when He prayed for His murderers is found in us, then that mind is a little wicket-gate that opens under the great gate of the cross through which a too diffident mind may find some little liberty of access. Calvin says that the consciousness of possessing a forgiving spirit is a sort of seal that God sets to our own hope of forgiveness. “The Spirit itself beareth witness with our spirit that we are the children of God.”\n\n> “Wouldst thou draw near the nature of the gods?\\\n> Draw near them, then, in being merciful,\\\n> Sweet mercy is nobility’s true badge.”\n\n**from the heart to forgive others.** Augustine somewhere calls this a “terrible petition,” and when we sufficiently think of it we feel that he is right. For do I not ask a terrible thing when I ask God to do to me as I do to my most evil neighbour and most hurtful enemy? Augustus Hare, in his *Sermons to a Country Congregation*, has expanded this idea of Augustine’s into what he calls “The Revengeful Man’s Prayer.” Those who possess the book will do well to read that prayer and try to offer it, and those who cannot read it may not less profitably imagine it for themselves. “This condition is added, that no one may presume to approach God and ask forgiveness, who is not pure and free from all resentment. . . . And certainly, if the Spirit of God reigns in our hearts, every description of revenge and ill-will ought to be banished. The Spirit is the *witness* of our adoption, and therefore this is simply put down as a mark to distinguish the children of God from strangers” (Calvin). “Shall I send you to the old saying which contains as much mercy and as much wisdom as was ever put by man into three words?—the saying, Forgive and forget. Forgiving and forgetting is the pardon which we desire from God; therefore, forgiving and forgetting is the pardon which we are to grant to man” (Hare).\n\n### Uses\n\n1. “This injunction has ever been a stumbling-block in the way of the advocates of perfection, from Pelagius to the present day. For not only do the holy men of God throughout the Scriptures, in coming into His presence, come always with the confession of sin and imperfections, praying for mercy, but our Lord has taught all His disciples, whenever they address their Father in heaven, to say, Forgive us our trespasses” (Hodge).\n2. “Here is a ground of trial whether we are pardoned or no: Is our revengeful disposition, that is so natural and so pleasing to us, mortified? That is one trial or evidence whether we are forgiven of God; can we freely, from the heart, forgive others?” (Manton).\n3. We must be very watchful and scrupulous to cleanse our hearts of all anger and hatred and malice and desire for revenge. We must cast all men’s insults and injuries into the depths of the sea. We must be not less anxious to wash out of our hearts every stain that our enemies have left there, than we are that our sins may be blotted out of God’s remembrance book. Nor must we be content with freely and fully forgiving our enemies,—we must wish them well, and befriend them when we have opportunity. And when we have no opportunity, we must make it, if we would do to our enemies as God did to His. For God made opportunities to forgive and favour and befriend us. He saw there was no man, and He wondered there was no intercessor; therefore His arm brought salvation, and His righteousness it sustained Him.\n\n### Questions\n\n1. Point out the significance of the remarkable reduplication and amplification in Matt. vi. 14, 15.\n2. What does Augustine mean by calling this a *terrible petition?*\n3. How does this petition bear on the Pelagian and Perfectionist position?\n4. Read, in connection with this exposition, 1 Sam. xxiv.; Ps. xviii. 20–26; Matt. xviii. 21–35.\n5. What is meant by the saying, that this passage does not set forth ground of acceptance, but that it does exhibit a ground of assurance?"},{"number":81,"title":null,"part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[],"text":"**Lead us not into temptation**—The familiar word *temptation* is used in two very different senses in Holy Scripture. For example, in the twenty-second chapter of the Book of Genesis we read that “God did tempt Abraham;” and again, in the Epistle of James we find it written, “My brethren, count it all joy when ye fall into divers temptations.” In both these passages the word temptation is employed in what may be called its good sense. Temptation in this sense has for its end and object the testing and manifestation of spiritual strength and moral integrity, that but for the temptation would neither be exercised nor exhibited. The furnace tests or *tempts* the true gold. The storm tests or tempts the rooted tree. And “divers temptations” test and strengthen the faithful and patient soul, making it perfect and entire, wanting nothing.\n\nBut the evil sense of temptation is the more familiar sense in the word of God. And this is the sense of the word in the text. Dr. John Owen, in his treatise *Of Temptation*, thus defines temptation in its evil sense: “Temptation is any thing, state, way, or condition that, upon any account whatever, hath a force or efficacy to seduce or draw the mind and heart of a man from its obedience, which God requires of him, into any sin, in any degree of it whatever.”\n\nA temptation, then, may be good or evil, may be for salvation or destruction, according to circumstances, according to the intention with which it is sent, and according to the spirit in which it is met. A temptation may lead the unwary soul into the chambers of death, or it may put a man in the way of gaining for himself the crown of eternal life. A tempted man may come out of his temptations a stronger, holier, happier man; in Job’s words, when he is tried he may come forth like gold; or, on the other hand, he may “crumble to dust beneath the tempter’s dart;” he may come forth of the refiner’s fire like reprobate silver. And it is just because weak and corrupt men come, for the most part, so ill out of their temptations, that they are taught to make it their daily prayer, “lead us not into temptation.”\n\n**but deliver us from evil**—“The last words are, as it were, exegetical.” There are two exegetical questions that have been debated from the beginning about this clause in the Lord’s Prayer. Is this clause to be taken as a separate and additional petition? Is this a seventh and different petition? or is it only another way of repeating the sixth,—an antithetical way of repeating what has already been said, “lead us not into temptation, *but* deliver us from evil”? That is the first question raised about this clause, and the second is this: Ought the original to be translated *from evil*, or *from the Evil One?* This question has of late been brought into great prominence by the publication of the Revised Version, and among the learned productions that the late revision of the New Testament has called forth, this proposed reading has been fully dealt with.\n\n**keep us from being tempted to sin, or support and deliver us when we are tempted**—Every temptation has its times, and runs its course. There is a season, short or long, when the transgression is still a temptation. There is a time when, if it is not exactly easy to resist the temptation, it is at least possible to do so. For as Thomas à Kempis, a great master in the things of the soul, says, “There first cometh to the mind a bare thought of evil, then a strong imagination thereof, afterwards delight and an evil motion, and then consent.” He, then, who offers this prayer must keep a sleepless watch over his thoughts. He must beware of those times, and places, and states of mind in which evil thoughts intrude themselves. And he will soon learn by experience that a vacant mind and an idle life is a very door of temptation. A busy life, by God’s blessing, is a safe life. Curiosity concerning evil and forbidden things is a cause of many temptations assailing the soul. It is impossible to quench such sinful curiosity in a human heart; and unhappily, once learned, the knowledge of sin is a knowledge that is never forgotten. Times of reaction also, times of isolation and mental depression, are often times when it is most difficult to keep temptation out of the heart. Loneliness, also, supplies a vantage ground to temptation.\n\nNow it is just at such times as these that our Lord encourages us to look up and offer the prayer, Lead us not into temptation, or, *Support and deliver us when we are tempted*. And this God sometimes does by means of providential interpositions, of which every gracious heart has many records. Sometimes, again, He suddenly chills the heart against the offered evil, or draws the soul into the secret of His pavilion till the storm of temptation is wholly overpast.\n\n### Uses\n\n1. “Temptations, when we meet them first, are as the lion that roared upon Samson; but if we overcome them, the next time we see them we shall find a nest of honey within them” (Bunyan’s Preface to *Grace Abounding*).\n2. > “Why comes temptation, but for man to meet\\\n   > And master and make crouch beneath his feet,\\\n   > And so be pedestalled in triumph? Pray\\\n   > Lead us into no such temptations, Lord!\\\n   > Yea, but, O Thou whose servants are the bold,\\\n   > Lead such temptations by the head and hair,\\\n   > Reluctant dragons, up to who dares fight,\\\n   > That so he may do battle and have praise!”—Browning.\n3. “What is meant by *evil?* Some understand it of the devil, but the best meaning is sin, which is the worst of evils, and makes the devil evil, and is the worst of evils the devil can bring upon us, and is usually so understood in Scripture” (Flavel).\n4. “When you have conceived sin, hath God weakened your power for sin, or denied you opportunity, or taken away the object of your lusts, or diverted your thoughts by new providences? Know assuredly that you have received grace thereby. . . . Had not God thus dealt with you, it may be this day you had been a terror to yourselves, a shame to your relations, and under the punishment due to notorious sins” (Owen).\n\n### Questions\n\n1. Reconcile Gen. xxii. 1 and Num. xiv. 22 with Jas. i. 13.\n2. Give two passages in the New Testament where the title of The Tempter is given to Satan.\n3. Exhibit from the cases of our Lord and two of His disciples the three possible issues of temptation, *victorious obedience, repentance,* and *remorse.*\n4. Support from Scripture and explain the saying: *Christ was tempted that He might be made like unto us, and we are tempted that we may be made like unto Him.*"},{"number":82,"title":null,"part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[],"text":"**For thine is the kingdom**—The conjunction *for* grounds the whole prayer on the fact that the *kingdom* prayed for in the second petition is God’s kingdom, and the *power* put forth in it, and petitioned to be put forth in this prayer is God’s power, as is and will be all the *glory*. All this is put forward as a sufficient and final reason why the petitioner should be heard. The full and final New Testament ground of a Christian prayer is the name and merits and mediation of Jesus Christ; but this prayer was taught by our Lord before the time had come to ask in His name. But no Christian can now offer this or any prayer without putting forward the Lord Jesus as his alone ground and argument with the Father.\n\n**to take our encouragement in prayer from God only**—“The knowledge of our own unworthiness is not without belief in the merits of Christ. With that true fear which the one causeth there is coupled true boldness, and encouragement drawn from the other. The very silence that our unworthiness putteth us into, doth itself make request for us, and that in the confidence of His grace. Looking inward we are stricken dumb; looking upward we speak and prevail” (Hooker).\n\n**in our prayers to praise him**—“Faith, self-denial, a holy life, patient endurance of the cross, are all sacrifices which please God. But as prayer is the offering of faith, and uniformly accompanied with patience and mortification of sin, while praise, while it is genuine, indicates holiness of heart, we need not wonder that these two points of worship should here be employed to represent the whole” (Calvin). “Thanksgiving is a nobler and more divinely generous duty than prayer, for self-love puts us upon praying for benefits; but thanks is a more free, defecate, and pure act” (Goodwin).\n\nThere was a rabbinical saying to the effect that in the days of the Messiah all prayer shall cease, but thanksgiving shall not cease; all oblations shall cease, but the eucharistical oblation shall not cease.\n\n**in testimony of our desire, and assurance to be heard, we say, Amen.** The Hebrew idiom rendered literally in the margin of Jas. v. 17, brings out finely the force of the prophet’s desire. And it suggests to us to inquire whether we *pray in our prayers*. Desire is the life and power of prayer. The *assurance* of this passage is not the assurance of Answer 36. There it is the assurance of our personal acceptance and adoption, here it is the assurance that what we ask we shall receive, because God has so promised. This is “the full assurance of faith” set forth in Heb. x. 22. And *Amen* correctly understood and rightly used, expresses, as the text teaches, both our desire to be heard, and our assurance that we shall be heard.\n\n“The short word with which the person spoken to answered all adjurations, was the familiar *amén*, a little word which properly corresponds only to our yes! and which subsequently found the most diverse applications, but which, in the use here explained, goes back to the earliest times of the community” (Ewald).\n\nAmen is a Hebrew word transliterated and naturalized into English, which when translated means true, faithful, trustworthy. It was transliterated also into the language spoken by our Lord, and we find Him constantly using the word as a formula for introducing His more weighty and solemn utterances. *Amen, Amen;* verily, verily, I say unto you. In the Epistle to Laodicea, our Lord takes to Himself the name of Amen, the faithful and true Witness; and in the Second Epistle to the Corinthians, the apostle says that all the promises of God are in His Son Jesus Christ, Yea, and Amen. Augustine says that when this word is found on the lips of the faithful, it is their seal and consent and adstipulation to all that has been spoken. And Jerome says, “It is the seal of our consent.” “Faith has its silence to lend an ear to the word of God. It has afterwards its turn to speak and answer Amen, according to that passage, Hos. ii. 23” (Calvin). Sometimes the word is used among ourselves in a secondary and conventional sense, as if it meant a conclusion, but this is a loose use of the word, which is never so employed in Scripture.\n\n### Questions\n\n1. Give examples from Scripture of men taking their *encouragement in prayer from God only.*\n2. Amen is sometimes used in Scripture in an interjectional sense, as a final word of devout acclamation; sometimes in a confirmatory sense, reaffirming what has just been said; sometimes in an adverbial sense, asserting the truth of what is to be immediately spoken; and sometimes in a substantive and appellative sense. Explain, and supply illustrations."}],"text":null},{"version":"0.1.71","id":"henry1703","kind":"commentary","title":"A Scripture Catechism","short":null,"aliases":["A Scripture-Catechism","in the Method of the Assemblies","A Scripture Catechism","in the Method of the Assembly’s"],"authors":["Matthew Henry"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":1702,"first_published":1703,"adopted":[]},"year":1703,"edition":"Printed by R. J. for Thomas Parkhurst, 1703","source":"https://archive.org/details/bim_eighteenth-century_a-scripture-catechism-i_henry-matthew_1703","image":{"url":"/downloads/v1/images/henry1703.jpg","width":200,"height":250,"alt":"Matthew Henry, head and shoulders in a wig and bands, an engraving","credit":"Engraving by Johann Michael Stock, 1747–1773 (Rijksmuseum)","source":"https://commons.wikimedia.org/wiki/File:Portret_van_Matthew_Henry,_RP-P-1909-1237.jpg","license":"CC0-1.0"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"A Scripture-Catechism, in the Method of the Assemblies","edition":"Printed by R. J. for Thomas Parkhurst, 1703","published":1703,"place":"London","catalog":["ESTC N21647"],"original":"https://archive.org/details/bim_eighteenth-century_a-scripture-catechism-i_henry-matthew_1703","pdf":"https://assets.symbolics.dev/b3c1625e992ec22781609b6a225b50c6678f0e717dcc72f760d5bb13adde9068/bim_eighteenth-century_a-scripture-catechism-i_henry-matthew_1703.pdf","sha256":"b3c1625e992ec22781609b6a225b50c6678f0e717dcc72f760d5bb13adde9068","pdf_source":"https://archive.org/download/bim_eighteenth-century_a-scripture-catechism-i_henry-matthew_1703/bim_eighteenth-century_a-scripture-catechism-i_henry-matthew_1703.pdf"},"transcription":{"from":"scan","checked":[{"against":"https://archive.org/details/bim_eighteenth-century_a-scripture-catechism-i_henry-matthew_1703","by":"Claude, for cco3","date":"2026-10-29","scope":"all, page by page against the page images; every proof against the KJV’s text of the verse it names, and on the scan where they differ"}]},"license":"public-domain","notes":"Matthew Henry (1662–1714), Presbyterian minister at Chester, wrote it to promote “the Knowledge of the Scriptures”, his epistle to the reader (`prose/to-the-reader`, dated Chester, 27 October 1702) says: he breaks each of the Assembly’s answers into short questions answered *Yes* or *No*, and each answer in the words of Scripture, with its book, chapter and verse, following Dr. John Wallis’s explanation of the Shorter Catechism by questions answered Yes or No. Each of the Assembly’s 107 questions is an entry, with the question and answer as Henry prints them (in his own wording where it differs), and his numbered paragraphs (§. 1., §. 2. …) under it: each paragraph is an item, its first question, with the questions the paragraph runs on to after a dash nested under it. An answer’s reference is the proof of the words before it, and taken out of the text; where an answer quotes two places, each is a segment. No questions are joined, though the printing heads both questions 36 and 37 “Qu. 37.”. The text was transcribed from the scan, ECCO’s film of ESTC N21647, with the printing’s spelling, capitals and punctuation, but not its italics (the words of Scripture) or black letter (*Yes*, *No*); the epistle, set in italic, has its roman words in italics here. The film shoots pp. 112–113 twice (PDF pages 114–115), so that from PDF page 116 the printed page is the PDF page less two; pp. 159–164 are misnumbered. The binding hides three to five letters at the inner edge of many lines; these were supplied from what shows, the KJV, and the 1846 reprint at archive.org (*The Westminster Assembly’s Shorter Catechism, with which is incorporated a Scripture Catechism*), and the few that couldn’t be are •. Fifty references, which the printing gets wrong (most a misprinted chapter or verse) or the binding hides, are corrected, and listed in the commit that added it. It is after EEBO’s range, and no TCP transcription of it was found; it is reprinted in Henry’s *Miscellaneous Works*."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":107,"url":"/api/v1/documents/henry1703","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"to-the-reader","title":"To the Reader","text":"We are very happy (I know) in Catechisms, which to the Inhabitants of this *Valley of Vision* will be either the Means of Knowledge, or the Shame of Ignorance. The Variety of these Forms of sound Words, while they all speak for Substance the same thing, and are built upon the Foundation of the Apostles and Prophets, *derogates* not at all from the Honour of the Christian Doctrine; but rather, like the setting up of several Candles in the same Room, helps to diffuse the Light, and make it stronger. Many very excellent Expositions we have both of the *Church Catechism,* and of the *Assemblies,* and an ancient and profitable one of Mr. *Ball’s*; and yet some encourage me to hope, that this Essay, which is in a Way not hitherto us’d, that I know of, will be found not altogether useless. Two Things I aim at in it: One is, To put the *Catechism* into such a Dress as to make it (if possible) both *easie* and *copious,* so as that it may not be an insuperable Task to the Learner, and yet may furnish him with Plenty of useful Knowledge. The Bulk of it (which somewhat exceeds my first Intentions) shews it to be *copious*; and yet I think it is made very *easie,* by breaking of it into so many short *Questions,* and those answer’d by *Yes* or *No,* which the Learner may at first content himself with, the Teacher, if he pleases, reading the Proofs; and by degrees the Learner, that is willing to take a little Pains, and begins to be vers’d in the Scriptures, will find it no great Difficulty to charge his Memory with most of the Proofs annex’d, which the Question oftentimes easily introduceth, and which by frequent Use will in time become familiar. I remember to have seen an *Explanation* of the *Assemblies* shorter *Catechism* (and I think it was the first that ever was publish’d) by that great Man, the Reverend Dr. *Wallis* of *Oxford*; which was done by breaking the Propositions of the Catechism into short Questions, answer’d (as this) with *Yes* or *No.* That Performance, tho’ very short, was an excellent *Precedent,* directing to a Method of Catechizing which hath been of good Use to enrich the Understanding of the Learners, without overloading their Memories. The Text subjoin’d here will shew that our *Yea* is *Yea,* and our *Nay, Nay.* To make this the more easie, the several Sections under each Article may be allotted to several Catechumens.\n\nBut another thing I aim at (and indeed the chief) is, to promote the Knowledge of the Scriptures. Divine Truths, methinks, sound best in Divine Language; and the *Things* which God has *reveal’d* to us *by his Spirit* cannot be convey’d in a more safe and proper Vehicle than by the *Words which the Holy Ghost teacheth,* (1 Cor. 2. 10, 13.) which tho’ I would be far from superstitiously tying my self or others to, yet I confess I cannot but think they should be chosen rather. I have sometimes observ’d how the Evangelist rectifies a Mistake which rose upon a Saying of Christ, only by repeating the very Words spoken, Joh. 21. 23. *He said not he shall not die, but if I will that he tarry till I come, what is that to thee?* He said so, and no more; add then not to his Words. We are directed not only to *think,* but to *speak, according to this Word,* Isa. 8. 20.\n\nIt is especially profitable to acquaint Children betimes with their Bibles, and to shew them their Religion there. *Timothy*’s Catechism was the Scripture, which *he knew* ἀπὸ βρέφους, *from* his very *Infancy,* 2 Tim. 3. 15. They that are *ready,* and *mighty,* in the Scriptures, will be throughly furnished for every good Work, and throughly fortified against every evil Work. What I have here endeavour’d may (I hope) prove a good Expedient for this Purpose; obliging my self to produce a Text of Scripture for every Question, it cannot be thought they should all be alike apposite; perhaps here and there one may be found that is *diverted* from its primary Intention by an Allusion only, (which I think is warranted by divers of the New Testament Quotations out of the Old) yet I hope there are none *perverted.* Were we more conversant with the inspired Writings, we should (as one of the Antients speaks) *adore the Fulness of the Scriptures.* I have quoted the Texts as *concisely* as I could, in hopes the diligent Reader, that searches the Scripture daily, will be stirr’d up to look further into the Places referr’d to, which he will often find very well worth his while. To that end I have all along added the Book, Chapter and Verse; which yet it is needless for them that learn by Heart to trouble themselves with.\n\nTo the Service of such Ministers, Governors of Families, and other Christians, as shall see Cause to make use of such a Help, with an entire Dependance upon the Grace and Blessing of God for the Acceptableness and Usefulness of it, this small Oblation is humbly tender’d by one that is earnestly desirous to increase in Scripture Knowledge, and Ambitious of the Honour of being any way instrumental to propagate it.\n\nChester, Oct. 27. 1702.\n\nMatth. Henry."}],"clauses":[],"entries":[{"number":1,"title":"What is the chief End of Man?","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is the chief End of Man?","answer":"Man’s chief End is to glorifie God, and enjoy him for ever.","segments":[{"text":"Man’s chief End is to glorifie God, and enjoy him for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Man a reasonable Creature?","answer":"Yes. For there is a Spirit in Man, and the Inspiration of the Almighty giveth them Understanding,","segments":[{"text":"Yes. For there is a Spirit in Man, and the Inspiration of the Almighty giveth them Understanding,","proofs":["Job 32:8"],"refs":[{"printed":"Job 32:8","osis":["Job.32.8"]}],"note":null}],"items":[{"question":"Hath he greater Capacities than the Brutes?","answer":"Yes. For God teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven,","segments":[{"text":"Yes. For God teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven,","proofs":["Job 35:11"],"refs":[{"printed":"Job 35:11","osis":["Job.35.11"]}],"note":null}],"items":[]}]},{"question":"Is Man his own Maker?","answer":"No. It is God that hath made us, and not we our selves,","segments":[{"text":"No. It is God that hath made us, and not we our selves,","proofs":["Psalm 100:3"],"refs":[{"printed":"Psalm 100:3","osis":["Ps.100.3"]}],"note":null}],"items":[{"question":"Is he then his own Master?","answer":"No. There is a Lord over us,","segments":[{"text":"No. There is a Lord over us,","proofs":["Psalm 12:4"],"refs":[{"printed":"Psalm 12:4","osis":["Ps.12.4"]}],"note":null}],"items":[]},{"question":"Is he his own Carver?","answer":"No. Should it be according to thy Mind?","segments":[{"text":"No. Should it be according to thy Mind?","proofs":["Job 34:33"],"refs":[{"printed":"Job 34:33","osis":["Job.34.33"]}],"note":null}],"items":[]},{"question":"Is he his own End?","answer":"No. For none of us lives to himself, or dies to himself,","segments":[{"text":"No. For none of us lives to himself, or dies to himself,","proofs":["Romans 14:7"],"refs":[{"printed":"Romans 14:7","osis":["Rom.14.7"]}],"note":null}],"items":[]}]},{"question":"Is it your Business in the World to serve the Flesh?","answer":"No, For we are not Debtors to the Flesh, that we should live after the Flesh,","segments":[{"text":"No, For we are not Debtors to the Flesh, that we should live after the Flesh,","proofs":["Romans 8:12"],"refs":[{"printed":"Romans 8:12","osis":["Rom.8.12"]}],"note":null}],"items":[{"question":"Is it to pursue the World?","answer":"No, For we are not of the World,","segments":[{"text":"No, For we are not of the World,","proofs":["John 17:16"],"refs":[{"printed":"John 17:16","osis":["John.17.16"]}],"note":null}],"items":[]}]},{"question":"Is your Happiness bound up in the Creature?","answer":"No. For all is Vanity and Vexation of Spirit,","segments":[{"text":"No. For all is Vanity and Vexation of Spirit,","proofs":["Ecclesiastes 1:14"],"refs":[{"printed":"Ecclesiastes 1:14","osis":["Eccl.1.14"]}],"note":null}],"items":[{"question":"Will the Riches of the World make you happy?","answer":"No. For a Man’s Life consisteth not in the Abundance of the Things which he possesseth,","segments":[{"text":"No. For a Man’s Life consisteth not in the Abundance of the Things which he possesseth,","proofs":["Luke 12:15"],"refs":[{"printed":"Luke 12:15","osis":["Luke.12.15"]}],"note":null}],"items":[]},{"question":"Will the Praise and Applause of Men make you happy?","answer":"No. For it is Vain-Glory,","segments":[{"text":"No. For it is Vain-Glory,","proofs":["Galatians 5:26"],"refs":[{"printed":"Galatians 5:26","osis":["Gal.5.26"]}],"note":null}],"items":[]},{"question":"Will Sport and Pleasure make you happy?","answer":"No. For the wise Man said of Laughter, it is mad; and of Mirth, what doth it?","segments":[{"text":"No. For the wise Man said of Laughter, it is mad; and of Mirth, what doth it?","proofs":["Ecclesiastes 2:2"],"refs":[{"printed":"Ecclesiastes 2:2","osis":["Eccl.2.2"]}],"note":null}],"items":[]},{"question":"Can the Gain of all the World make you happy?","answer":"No, For what is a Man profited if he gain the whole World, and lose his own Soul?","segments":[{"text":"No, For what is a Man profited if he gain the whole World, and lose his own Soul?","proofs":["Matthew 16:26"],"refs":[{"printed":"Matthew 16:26","osis":["Matt.16.26"]}],"note":null}],"items":[]}]},{"question":"Is God then your chief End?","answer":"Yes. For of him, and through him, and to him, are all Things,","segments":[{"text":"Yes. For of him, and through him, and to him, are all Things,","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"items":[{"question":"Were you made for him?","answer":"Yes. This People have I formed for my self,","segments":[{"text":"Yes. This People have I formed for my self,","proofs":["Isaiah 43:21"],"refs":[{"printed":"Isaiah 43:21","osis":["Isa.43.21"]}],"note":null}],"items":[]},{"question":"Were you redeem’d for him?","answer":"Yes. Ye are not your own, for ye are bought with a Price,","segments":[{"text":"Yes. Ye are not your own, for ye are bought with a Price,","proofs":["1 Corinthians 6:19–20"],"refs":[{"printed":"1 Corinthians 6:19–20","osis":["1Cor.6.19-1Cor.6.20"]}],"note":null}],"items":[]}]},{"question":"Is it your chief Business to glorifie God?","answer":"Yes. We must glorifie God in our Body, and in our Spirit, which are God’s,","segments":[{"text":"Yes. We must glorifie God in our Body, and in our Spirit, which are God’s,","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"items":[{"question":"Must this be ultimately design’d in all our Actions?","answer":"Yes. Do all to the Glory of God,","segments":[{"text":"Yes. Do all to the Glory of God,","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null}],"items":[]},{"question":"Is God glorified by our Praises?","answer":"Yes. He that offers Praise, glorifies me,","segments":[{"text":"Yes. He that offers Praise, glorifies me,","proofs":["Psalm 50:23"],"refs":[{"printed":"Psalm 50:23","osis":["Ps.50.23"]}],"note":null}],"items":[]},{"question":"And is he glorified by our good Works?","answer":"Yes. Herein is my Father glorified, that ye bear much Fruit,","segments":[{"text":"Yes. Herein is my Father glorified, that ye bear much Fruit,","proofs":["John 15:8"],"refs":[{"printed":"John 15:8","osis":["John.15.8"]}],"note":null}],"items":[]}]},{"question":"Is God your chief Good?","answer":"Yes. For happy is the People whose God is the Lord,","segments":[{"text":"Yes. For happy is the People whose God is the Lord,","proofs":["Psalm 144:15"],"refs":[{"printed":"Psalm 144:15","osis":["Ps.144.15"]}],"note":null}],"items":[{"question":"Doth all Good come from him?","answer":"Yes. For with him is the Fountain of Life,","segments":[{"text":"Yes. For with him is the Fountain of Life,","proofs":["Psalm 36:9"],"refs":[{"printed":"Psalm 36:9","osis":["Ps.36.9"]}],"note":null}],"items":[]},{"question":"And is all Good enjoy’d in him?","answer":"Yes. The Lord is the Portion of my Inheritance, and of my Cup,","segments":[{"text":"Yes. The Lord is the Portion of my Inheritance, and of my Cup,","proofs":["Psalm 16:5"],"refs":[{"printed":"Psalm 16:5","osis":["Ps.16.5"]}],"note":null}],"items":[]}]},{"question":"Is it your chief Happiness then to have God’s Favor?","answer":"Yes. For in his Favor is Life,","segments":[{"text":"Yes. For in his Favor is Life,","proofs":["Psalm 30:5"],"refs":[{"printed":"Psalm 30:5","osis":["Ps.30.5"]}],"note":null}],"items":[{"question":"Is that the most desirable Good?","answer":"Yes. For his Loving-kindness is better than Life,","segments":[{"text":"Yes. For his Loving-kindness is better than Life,","proofs":["Psalm 63:3"],"refs":[{"printed":"Psalm 63:3","osis":["Ps.63.3"]}],"note":null}],"items":[]},{"question":"Do you desire it above any Good?","answer":"Yes. Lord, lift thou up the Light of thy Countenance upon us,","segments":[{"text":"Yes. Lord, lift thou up the Light of thy Countenance upon us,","proofs":["Psalm 4:6–7"],"refs":[{"printed":"Psalm 4:6–7","osis":["Ps.4.6-Ps.4.7"]}],"note":null}],"items":[]},{"question":"And should you give all Diligence to make it sure?","answer":"Yes. Herein we labor, that whether present or absent we may be accepted of the Lord,","segments":[{"text":"Yes. Herein we labor, that whether present or absent we may be accepted of the Lord,","proofs":["2 Corinthians 5:9"],"refs":[{"printed":"2 Corinthians 5:9","osis":["2Cor.5.9"]}],"note":null}],"items":[]}]},{"question":"Is Communion with God in Grace here the best Pleasure?","answer":"Yes. It is good for me to draw near to God,","segments":[{"text":"Yes. It is good for me to draw near to God,","proofs":["Psalm 73:28"],"refs":[{"printed":"Psalm 73:28","osis":["Ps.73.28"]}],"note":null}],"items":[{"question":"Is the Vision and Fruition of God in Glory hereafter the best Portion?","answer":"Yes. For in his Presence there is Fulness of Joy,","segments":[{"text":"Yes. For in his Presence there is Fulness of Joy,","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null}],"items":[]},{"question":"Will you therefore set your Heart upon this chief Good?","answer":"Yes. Lord, whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee; when my Flesh and my Heart fail, God is the Strength of my Heart, and my Portion for ever,","segments":[{"text":"Yes. Lord, whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee; when my Flesh and my Heart fail, God is the Strength of my Heart, and my Portion for ever,","proofs":["Psalm 73:25–26"],"refs":[{"printed":"Psalm 73:25–26","osis":["Ps.73.25-Ps.73.26"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":2,"title":"What Rule hath God given to direct us how we may glorifie and enjoy him?","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given to direct us how we may glorifie and enjoy him?","answer":"The Word of God (which is contained in the Scriptures of the Old and New Testament) is the only Rule to direct us how we may glorifie and enjoy him.","segments":[{"text":"The Word of God (which is contained in the Scriptures of the Old and New Testament) is the only Rule to direct us how we may glorifie and enjoy him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do we need a Rule to direct us to our chief End?","answer":"Yes. For we all like Sheep have gone astray,","segments":[{"text":"Yes. For we all like Sheep have gone astray,","proofs":["Isaiah 53:6"],"refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null}],"items":[{"question":"Could we not find it out of our selves?","answer":"No. For Man is born like the wild Asses Colt,","segments":[{"text":"No. For Man is born like the wild Asses Colt,","proofs":["Job 11:12"],"refs":[{"printed":"Job 11:12","osis":["Job.11.12"]}],"note":null}],"items":[]}]},{"question":"Is Divine Revelation necessary to Religion?","answer":"Yes. For Faith comes by Hearing, and Hearing by the Word of God,","segments":[{"text":"Yes. For Faith comes by Hearing, and Hearing by the Word of God,","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null}],"items":[{"question":"Is not the Light of Nature sufficient without it?","answer":"No. For the World by Wisdom knew not God,","segments":[{"text":"No. For the World by Wisdom knew not God,","proofs":["1 Corinthians 1:21"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null}],"items":[]},{"question":"Hath God therefore given us a Revelation?","answer":"Yes. He hath shewed thee, O Man, what is good,","segments":[{"text":"Yes. He hath shewed thee, O Man, what is good,","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[]},{"question":"Was there Revelation from the beginning?","answer":"Yes. At sundry Times, and in divers Manners, God spake unto the Fathers,","segments":[{"text":"Yes. At sundry Times, and in divers Manners, God spake unto the Fathers,","proofs":["Hebrews 1:1"],"refs":[{"printed":"Hebrews 1:1","osis":["Heb.1.1"]}],"note":null}],"items":[]}]},{"question":"Are the Scriptures of the Old Testament and the New the Word of God, and a Divine Revelation?","answer":"Yes. For all Scripture is given by Inspiration of God,","segments":[{"text":"Yes. For all Scripture is given by Inspiration of God,","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"items":[{"question":"Were they indited by the Blessed Spirit?","answer":"Yes. For holy Men of God spake as they were moved by the Holy Ghost,","segments":[{"text":"Yes. For holy Men of God spake as they were moved by the Holy Ghost,","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"items":[]},{"question":"Were they confirm’d by Miracles?","answer":"Yes. God also bearing them Witness both with Signs and Wonders,","segments":[{"text":"Yes. God also bearing them Witness both with Signs and Wonders,","proofs":["Hebrews 2:4"],"refs":[{"printed":"Hebrews 2:4","osis":["Heb.2.4"]}],"note":null}],"items":[]},{"question":"Do they recommend themselves?","answer":"Yes. For the Word of God is quick and powerful,","segments":[{"text":"Yes. For the Word of God is quick and powerful,","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null}],"items":[]},{"question":"Is not the Bible then a Cheat put upon the World?","answer":"No: For these are not the Words of him that hath a Devil,","segments":[{"text":"No: For these are not the Words of him that hath a Devil,","proofs":["John 10:21"],"refs":[{"printed":"John 10:21","osis":["John.10.21"]}],"note":null}],"items":[]}]},{"question":"Was the Book of the Scripture written for our Use?","answer":"Yes. Whatsoever Things were written aforetime, were written for our Learning,","segments":[{"text":"Yes. Whatsoever Things were written aforetime, were written for our Learning,","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null}],"items":[{"question":"And is it of great Use?","answer":"Yes. For it is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness,","segments":[{"text":"Yes. For it is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness,","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"items":[]}]},{"question":"Are the Scriptures the great Support of our Religion?","answer":"Yes. For we are built upon the Foundation of the Apostles and Prophets,","segments":[{"text":"Yes. For we are built upon the Foundation of the Apostles and Prophets,","proofs":["Ephesians 2:20"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null}],"items":[{"question":"Are they the standing Rule of our Faith and Practice?","answer":"Yes. We must have Recourse to the Law, and to the Testimony,","segments":[{"text":"Yes. We must have Recourse to the Law, and to the Testimony,","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null}],"items":[]},{"question":"Are they the only Rule?","answer":"Yes. For other Foundations can no Man lay,","segments":[{"text":"Yes. For other Foundations can no Man lay,","proofs":["1 Corinthians 3:11"],"refs":[{"printed":"1 Corinthians 3:11","osis":["1Cor.3.11"]}],"note":null}],"items":[]},{"question":"Are they our Guide?","answer":"Yes. For the Commandment is a Lamp, and the Law is Light,","segments":[{"text":"Yes. For the Commandment is a Lamp, and the Law is Light,","proofs":["Proverbs 6:23"],"refs":[{"printed":"Proverbs 6:23","osis":["Prov.6.23"]}],"note":null}],"items":[]},{"question":"Do they shew us the Way to Heaven and Happiness?","answer":"Yes. For in them we think we have Eternal Life, and they are they which testifie of Christ,","segments":[{"text":"Yes. For in them we think we have Eternal Life, and they are they which testifie of Christ,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null}],"items":[]}]},{"question":"Are the Scriptures our Oracle which we must consult?","answer":"Yes. What is written in the Law, how readest thou?","segments":[{"text":"Yes. What is written in the Law, how readest thou?","proofs":["Luke 10:26"],"refs":[{"printed":"Luke 10:26","osis":["Luke.10.26"]}],"note":null}],"items":[{"question":"Are they our Touchstone which we must try by?","answer":"Yes. If they speak not according to this Word, it is because there is no Light in them,","segments":[{"text":"Yes. If they speak not according to this Word, it is because there is no Light in them,","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null}],"items":[]},{"question":"Are they the Weapons of our Spiritual Warfare?","answer":"Yes. Get thee hence, Satan, for it is written,","segments":[{"text":"Yes. Get thee hence, Satan, for it is written,","proofs":["Matthew 4:10","Ephesians 6:17"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Ephesians 6:17","osis":["Eph.6.17"]}],"note":null}],"items":[]}]},{"question":"Is the written Word a sufficient Rule?","answer":"Yes. For the Law of the Lord is perfect,","segments":[{"text":"Yes. For the Law of the Lord is perfect,","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null}],"items":[{"question":"Is it plain?","answer":"Yes. For the Word is nigh thee,","segments":[{"text":"Yes. For the Word is nigh thee,","proofs":["Romans 10:8"],"refs":[{"printed":"Romans 10:8","osis":["Rom.10.8"]}],"note":null}],"items":[]},{"question":"Is the Churches Authority the Rule of our Faith?","answer":"No. For our Faith should not stand in the Wisdom of Men,","segments":[{"text":"No. For our Faith should not stand in the Wisdom of Men,","proofs":["1 Corinthians 2:5"],"refs":[{"printed":"1 Corinthians 2:5","osis":["1Cor.2.5"]}],"note":null}],"items":[]},{"question":"May we depend upon unwritten Traditions?","answer":"No. For we must refuse profane and old Wives Fables,","segments":[{"text":"No. For we must refuse profane and old Wives Fables,","proofs":["1 Timothy 4:7"],"refs":[{"printed":"1 Timothy 4:7","osis":["1Tim.4.7"]}],"note":null}],"items":[]}]},{"question":"Will the written Word be the Rule of our Judgment hereafter?","answer":"Yes. For we must be judged by the Law of Liberty,","segments":[{"text":"Yes. For we must be judged by the Law of Liberty,","proofs":["James 2:12"],"refs":[{"printed":"James 2:12","osis":["Jas.2.12"]}],"note":null}],"items":[{"question":"Ought we therefore to be rul’d by it now?","answer":"Yes. As many as walk according to this Rule, Peace shall be on them,","segments":[{"text":"Yes. As many as walk according to this Rule, Peace shall be on them,","proofs":["Galatians 6:16"],"refs":[{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null}],"items":[]},{"question":"And to be comforted by it?","answer":"Yes. For through Patience and Comfort of the Scriptures we have Hope,","segments":[{"text":"Yes. For through Patience and Comfort of the Scriptures we have Hope,","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null}],"items":[]}]},{"question":"Are the Scriptures to be translated into Vulgar Tongues?","answer":"Yes. For we should hear them speak in our Tongues the wonderful Works of God,","segments":[{"text":"Yes. For we should hear them speak in our Tongues the wonderful Works of God,","proofs":["Acts 2:11"],"refs":[{"printed":"Acts 2:11","osis":["Acts.2.11"]}],"note":null}],"items":[{"question":"And must we study them?","answer":"Yes. Search the Scriptures,","segments":[{"text":"Yes. Search the Scriptures,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null}],"items":[]},{"question":"And labour to understand them?","answer":"Yes. Understandest thou what thou readest?","segments":[{"text":"Yes. Understandest thou what thou readest?","proofs":["Acts 8:30"],"refs":[{"printed":"Acts 8:30","osis":["Acts.8.30"]}],"note":null}],"items":[]},{"question":"And must we rest satisfied with this Revelation of God’s Will?","answer":"Yes. For if we believe not Moses and the Prophets, neither would we be perswaded tho’ one rose from the Dead,","segments":[{"text":"Yes. For if we believe not Moses and the Prophets, neither would we be perswaded tho’ one rose from the Dead,","proofs":["Luke 16:31"],"refs":[{"printed":"Luke 16:31","osis":["Luke.16.31"]}],"note":null}],"items":[]},{"question":"Is it a great Affront to God to neglect his Word?","answer":"Yes. I have written unto them the great Things of my Law, but they were counted as a strange thing,","segments":[{"text":"Yes. I have written unto them the great Things of my Law, but they were counted as a strange thing,","proofs":["Hosea 8:12"],"refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]}],"note":null}],"items":[]}]},{"question":"Must little Children get the Knowledge of the Scripture?","answer":"Yes. Timothy is commended for this, that from a Child he knew the Holy Scriptures,","segments":[{"text":"Yes. Timothy is commended for this, that from a Child he knew the Holy Scriptures,","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"items":[{"question":"And must their Parents instruct them therein?","answer":"Yes. They must teach them diligently unto their Children, and talk of them,","segments":[{"text":"Yes. They must teach them diligently unto their Children, and talk of them,","proofs":["Deuteronomy 6:7"],"refs":[{"printed":"Deuteronomy 6:7","osis":["Deut.6.7"]}],"note":null}],"items":[]}]},{"question":"Must we all love the Word of God?","answer":"Yes. O how love I thy Law!","segments":[{"text":"Yes. O how love I thy Law!","proofs":[],"refs":[],"note":null}],"items":[{"question":"And must we meditate therein?","answer":"Yes. It is my Meditation all the Day,","segments":[{"text":"Yes. It is my Meditation all the Day,","proofs":["Psalm 119:97"],"refs":[{"printed":"Psalm 119:97","osis":["Ps.119.97"]}],"note":null}],"items":[]},{"question":"And will this be to our own Advantage?","answer":"Yes. For it is able to make us wise to Salvation,","segments":[{"text":"Yes. For it is able to make us wise to Salvation,","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":3,"title":"What do the Scriptures principally teach?","part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"What do the Scriptures principally teach?","answer":"The Scriptures principally teach, what Man is to believe concerning God, and what Duty God requires of Man.","segments":[{"text":"The Scriptures principally teach, what Man is to believe concerning God, and what Duty God requires of Man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it necessary that we have a Faith concerning God?","answer":"Yes. For he that comes to God must believe that he is, and that he is the Rewarder of them that diligently seek him,","segments":[{"text":"Yes. For he that comes to God must believe that he is, and that he is the Rewarder of them that diligently seek him,","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null}],"items":[{"question":"Can we have that Faith without being taught?","answer":"No. For how shall they believe in him of whom they have not heard!","segments":[{"text":"No. For how shall they believe in him of whom they have not heard!","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null}],"items":[]},{"question":"And have they not heard?","answer":"Yes. Verily their Sound went into all the Earth, and their Words to the Ends of the World,","segments":[{"text":"Yes. Verily their Sound went into all the Earth, and their Words to the Ends of the World,","proofs":["Romans 10:18"],"refs":[{"printed":"Romans 10:18","osis":["Rom.10.18"]}],"note":null}],"items":[]}]},{"question":"Is not the Knowledge of God a great Priviledge?","answer":"Yes. For this is Life Eternal to know thee the only true God,","segments":[{"text":"Yes. For this is Life Eternal to know thee the only true God,","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[{"question":"Is it not the best Knowledge?","answer":"Yes. For the Knowledge of the Holy is Understanding,","segments":[{"text":"Yes. For the Knowledge of the Holy is Understanding,","proofs":["Proverbs 9:10"],"refs":[{"printed":"Proverbs 9:10","osis":["Prov.9.10"]}],"note":null}],"items":[]},{"question":"Doth the Scripture teach us that Knowledge?","answer":"Yes. For if we receive those Words, and hide those Commandments with us, then shall we understand the Fear of the Lord, and find the Knowledge of God,","segments":[{"text":"Yes. For if we receive those Words, and hide those Commandments with us, then shall we understand the Fear of the Lord, and find the Knowledge of God,","proofs":["Proverbs 2:1, 5"],"refs":[{"printed":"Proverbs 2:1, 5","osis":["Prov.2.1","Prov.2.5"]}],"note":null}],"items":[]}]},{"question":"Do not the Works of Creation prove that there is a God?","answer":"Yes. For we understand by the Things that are made his Eternal Power and Godhead,","segments":[{"text":"Yes. For we understand by the Things that are made his Eternal Power and Godhead,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null}],"items":[{"question":"And do not the Works of Providence prove it?","answer":"Yes. For verily there is a God that judgeth in the Earth,","segments":[{"text":"Yes. For verily there is a God that judgeth in the Earth,","proofs":["Psalm 58:11"],"refs":[{"printed":"Psalm 58:11","osis":["Ps.58.11"]}],"note":null}],"items":[]},{"question":"But do not the Scriptures tell us best what God is?","answer":"Yes. For no Man hath seen God at any time, the only Begotten Son, which is in the Bosom of the Father, he hath declar’d him,","segments":[{"text":"Yes. For no Man hath seen God at any time, the only Begotten Son, which is in the Bosom of the Father, he hath declar’d him,","proofs":["John 1:18"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]}],"note":null}],"items":[]}]},{"question":"Are we all concern’d to get the Knowledge of God?","answer":"Yes. We should all know him from the least, even to the greatest,","segments":[{"text":"Yes. We should all know him from the least, even to the greatest,","proofs":["Hebrews 8:11"],"refs":[{"printed":"Hebrews 8:11","osis":["Heb.8.11"]}],"note":null}],"items":[{"question":"Must Children get that Knowledge?","answer":"Yes. I write unto you little Children, because you have known the Father,","segments":[{"text":"Yes. I write unto you little Children, because you have known the Father,","proofs":["1 John 2:13"],"refs":[{"printed":"1 John 2:13","osis":["1John.2.13"]}],"note":null}],"items":[]},{"question":"And must we all grow in that Knowledge?","answer":"Yes. We must follow on to know the Lord,","segments":[{"text":"Yes. We must follow on to know the Lord,","proofs":["Hosea 6:3"],"refs":[{"printed":"Hosea 6:3","osis":["Hos.6.3"]}],"note":null}],"items":[]}]},{"question":"Are we to believe what the Scripture reveals concerning God?","answer":"Yes. For these Things are written that we may believe,","segments":[{"text":"Yes. For these Things are written that we may believe,","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"items":[{"question":"And must we believe all that the Scripture reveals?","answer":"Yes. Believing all Things which are written in the Law and the Prophets,","segments":[{"text":"Yes. Believing all Things which are written in the Law and the Prophets,","proofs":["Acts 24:14"],"refs":[{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null}],"items":[]},{"question":"Must we believe that which is not reveal’d?","answer":"No. For the Things of God knows no Man, but the Spirit of God,","segments":[{"text":"No. For the Things of God knows no Man, but the Spirit of God,","proofs":["1 Corinthians 2:11"],"refs":[{"printed":"1 Corinthians 2:11","osis":["1Cor.2.11"]}],"note":null}],"items":[]}]},{"question":"Doth God require Duty of Man?","answer":"Yes. For unto Man he said, Behold the Fear of the Lord that is Wisdom; and to depart from Evil that is Understanding,","segments":[{"text":"Yes. For unto Man he said, Behold the Fear of the Lord that is Wisdom; and to depart from Evil that is Understanding,","proofs":["Job 28:28"],"refs":[{"printed":"Job 28:28","osis":["Job.28.28"]}],"note":null}],"items":[{"question":"Is it enough to believe the Truth reveal’d, if we do not do the Duty requir’d?","answer":"No. For Faith without Works is dead,","segments":[{"text":"No. For Faith without Works is dead,","proofs":["James 2:26"],"refs":[{"printed":"James 2:26","osis":["Jas.2.26"]}],"note":null}],"items":[]},{"question":"Is it enough to do the Duty requir’d, tho’ we do not believe the Truth reveal’d?","answer":"No. For he that believeth not God, hath made him a Liar,","segments":[{"text":"No. For he that believeth not God, hath made him a Liar,","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null}],"items":[]}]},{"question":"Doth the Scripture teach us what Duty God requires?","answer":"Yes. He hath shewed thee what the Lord thy God requires of thee,","segments":[{"text":"Yes. He hath shewed thee what the Lord thy God requires of thee,","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[{"question":"And must we do the Duty that the Scripture teacheth?","answer":"Yes. We must observe to do according to all that is written therein, and not turn from it to the Right Hand, or to the Left,","segments":[{"text":"Yes. We must observe to do according to all that is written therein, and not turn from it to the Right Hand, or to the Left,","proofs":["Joshua 1:7"],"refs":[{"printed":"Joshua 1:7","osis":["Josh.1.7"]}],"note":null}],"items":[]},{"question":"Must this Obedience always accompany Faith?","answer":"Yes. For they which have believed in God must be careful to maintain good Works,","segments":[{"text":"Yes. For they which have believed in God must be careful to maintain good Works,","proofs":["Titus 3:8"],"refs":[{"printed":"Titus 3:8","osis":["Titus.3.8"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":4,"title":"What is God?","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What is God?","answer":"God is a Spirit, Infinite, Eternal and Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness, and Truth.","segments":[{"text":"God is a Spirit, Infinite, Eternal and Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness, and Truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is God a Spirit?","answer":"Yes. For Christ himself hath said, God is a Spirit,","segments":[{"text":"Yes. For Christ himself hath said, God is a Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null}],"items":[{"question":"Is he a pure Spirit?","answer":"Yes. For God is Light, and with him is no Darkness at all,","segments":[{"text":"Yes. For God is Light, and with him is no Darkness at all,","proofs":["1 John 1:5"],"refs":[{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null}],"items":[]},{"question":"Hath he a Body as we have?","answer":"No. Hast thou Eyes of Flesh? Or seest thou as Man seeth?","segments":[{"text":"No. Hast thou Eyes of Flesh? Or seest thou as Man seeth?","proofs":["Job 10:4"],"refs":[{"printed":"Job 10:4","osis":["Job.10.4"]}],"note":null}],"items":[]},{"question":"Can he be seen with bodily Eyes?","answer":"No. For he is one whom no Man hath seen, or can see,","segments":[{"text":"No. For he is one whom no Man hath seen, or can see,","proofs":["1 Timothy 6:16"],"refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"note":null}],"items":[]},{"question":"Are not the Angels Spirits?","answer":"Yes. He maketh his Angels Spirits,","segments":[{"text":"Yes. He maketh his Angels Spirits,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null}],"items":[]},{"question":"Are not the Souls of Men Spirits?","answer":"Yes. For he formeth the Spirit of Man within him,","segments":[{"text":"Yes. For he formeth the Spirit of Man within him,","proofs":["Zechariah 12:1"],"refs":[{"printed":"Zechariah 12:1","osis":["Zech.12.1"]}],"note":null}],"items":[]},{"question":"But is God a Spirit like unto them?","answer":"No. For he is the Father of Spirits,","segments":[{"text":"No. For he is the Father of Spirits,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null}],"items":[]}]},{"question":"Is God Infinite?","answer":"Yes. For we cannot, by searching find out God,","segments":[{"text":"Yes. For we cannot, by searching find out God,","proofs":["Job 11:7"],"refs":[{"printed":"Job 11:7","osis":["Job.11.7"]}],"note":null}],"items":[{"question":"Is he contain’d in any Place?","answer":"No. For the Heaven of Heavens cannot contain him,","segments":[{"text":"No. For the Heaven of Heavens cannot contain him,","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null}],"items":[]},{"question":"Is he everywhere present?","answer":"Yes. For whither can we go from his Spirit, or flee from his Presence?","segments":[{"text":"Yes. For whither can we go from his Spirit, or flee from his Presence?","proofs":["Psalm 139:7"],"refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"note":null}],"items":[]},{"question":"Can any hide himself in secret Places that God shall not see him?","answer":"No. For do not I fill Heaven and Earth, saith the Lord?","segments":[{"text":"No. For do not I fill Heaven and Earth, saith the Lord?","proofs":["Jeremiah 23:24"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null}],"items":[]}]},{"question":"Is God Eternal?","answer":"Yes. From Everlasting to Everlasting thou art God,","segments":[{"text":"Yes. From Everlasting to Everlasting thou art God,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null}],"items":[{"question":"Had he Beginning of Days?","answer":"No. For he is the ancient of Days,","segments":[{"text":"No. For he is the ancient of Days,","proofs":["Daniel 7:9"],"refs":[{"printed":"Daniel 7:9","osis":["Dan.7.9"]}],"note":null}],"items":[]},{"question":"Shall there be any End of his Life?","answer":"No. For he is the same, and his Years have no End,","segments":[{"text":"No. For he is the same, and his Years have no End,","proofs":["Psalm 102:26–27"],"refs":[{"printed":"Psalm 102:26–27","osis":["Ps.102.26-Ps.102.27"]}],"note":null}],"items":[]},{"question":"Is there with him any Succession of Time?","answer":"No. For his Days are not as the Days of Man,","segments":[{"text":"No. For his Days are not as the Days of Man,","proofs":["Job 10:5"],"refs":[{"printed":"Job 10:5","osis":["Job.10.5"]}],"note":null}],"items":[]},{"question":"Can he die?","answer":"No. He is the only Potentate that hath Immortality,","segments":[{"text":"No. He is the only Potentate that hath Immortality,","proofs":["1 Timothy 6:16"],"refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"note":null}],"items":[]}]},{"question":"Is God unchangeable?","answer":"Yes. For he is the Father of Lights, with whom is no Variableness, nor Shadow of turning,","segments":[{"text":"Yes. For he is the Father of Lights, with whom is no Variableness, nor Shadow of turning,","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null}],"items":[{"question":"Is there any Decay of his Perfections?","answer":"No. For he fainteth not, neither is weary,","segments":[{"text":"No. For he fainteth not, neither is weary,","proofs":["Isaiah 40:28"],"refs":[{"printed":"Isaiah 40:28","osis":["Isa.40.28"]}],"note":null}],"items":[]},{"question":"Is there any Alteration in his Counsels?","answer":"No. For he is not a Man that he should repent,","segments":[{"text":"No. For he is not a Man that he should repent,","proofs":["1 Samuel 15:29"],"refs":[{"printed":"1 Samuel 15:29","osis":["1Sam.15.29"]}],"note":null}],"items":[]},{"question":"Is it well for us that he is Unchangeable?","answer":"Yes. I am the Lord, I change not, therefore ye Sons of Jacob are not consum’d,","segments":[{"text":"Yes. I am the Lord, I change not, therefore ye Sons of Jacob are not consum’d,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"items":[]}]},{"question":"Is God Infinite in his Being?","answer":"Yes. For he hath said, I AM THAT I AM,","segments":[{"text":"Yes. For he hath said, I AM THAT I AM,","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null}],"items":[{"question":"Is he Self-existent?","answer":"Yes. For the Father hath Life in himself,","segments":[{"text":"Yes. For the Father hath Life in himself,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null}],"items":[]},{"question":"Is he the best of Beings?","answer":"Yes. For who is a God like unto him?","segments":[{"text":"Yes. For who is a God like unto him?","proofs":["Exodus 15:11"],"refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null}],"items":[]},{"question":"Is he the first of Causes?","answer":"Yes. For he is the Father of whom are all Things, and we in him,","segments":[{"text":"Yes. For he is the Father of whom are all Things, and we in him,","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null}],"items":[]},{"question":"Is he the highest of Powers?","answer":"Yes. For he is King of Kings, and Lord of Lords,","segments":[{"text":"Yes. For he is King of Kings, and Lord of Lords,","proofs":["1 Timothy 6:15"],"refs":[{"printed":"1 Timothy 6:15","osis":["1Tim.6.15"]}],"note":null}],"items":[]}]},{"question":"Is he a God of perfect Knowledge?","answer":"Yes. For his Understanding is Infinite,","segments":[{"text":"Yes. For his Understanding is Infinite,","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null}],"items":[{"question":"Can any thing be hid from him?","answer":"No. For all Things are naked and open’d unto the Eyes of him with whom we have to do,","segments":[{"text":"No. For all Things are naked and open’d unto the Eyes of him with whom we have to do,","proofs":["Hebrews 4:13"],"refs":[{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null}],"items":[]},{"question":"Doth he know Things to come?","answer":"Yes. For he declareth the End from the Beginning,","segments":[{"text":"Yes. For he declareth the End from the Beginning,","proofs":["Isaiah 46:10"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null}],"items":[]},{"question":"Doth he know our Hearts?","answer":"Yes. For he understandeth our Thoughts afar off,","segments":[{"text":"Yes. For he understandeth our Thoughts afar off,","proofs":["Psalm 139:2"],"refs":[{"printed":"Psalm 139:2","osis":["Ps.139.2"]}],"note":null}],"items":[]},{"question":"Doth he know all our Actions?","answer":"Yes. For his Eyes are upon the Ways of Man,","segments":[{"text":"Yes. For his Eyes are upon the Ways of Man,","proofs":["Job 34:21"],"refs":[{"printed":"Job 34:21","osis":["Job.34.21"]}],"note":null}],"items":[]}]},{"question":"Is God infinitely Wise?","answer":"Yes. For Wisdom and Might are his,","segments":[{"text":"Yes. For Wisdom and Might are his,","proofs":["Daniel 2:20"],"refs":[{"printed":"Daniel 2:20","osis":["Dan.2.20"]}],"note":null}],"items":[{"question":"Are all his Works wisely done?","answer":"Yes. In Wisdom he hath made them all,","segments":[{"text":"Yes. In Wisdom he hath made them all,","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null}],"items":[]},{"question":"And particularly the Work of Redemption?","answer":"Yes. For it is the Wisdom of God in a Mystery,","segments":[{"text":"Yes. For it is the Wisdom of God in a Mystery,","proofs":["1 Corinthians 2:7"],"refs":[{"printed":"1 Corinthians 2:7","osis":["1Cor.2.7"]}],"note":null}],"items":[]},{"question":"Can the Wisdom of God’s Counsels be fathom’d?","answer":"No. O the Depth of the Riches of the Wisdom and Knowledge of God,","segments":[{"text":"No. O the Depth of the Riches of the Wisdom and Knowledge of God,","proofs":["Romans 11:33"],"refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null}],"items":[]}]},{"question":"Is he a God of Power?","answer":"Yes. God hath spoken once, twice have I heard this, that Power belongeth unto God,","segments":[{"text":"Yes. God hath spoken once, twice have I heard this, that Power belongeth unto God,","proofs":["Psalm 62:11"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]}],"note":null}],"items":[{"question":"Is he Almighty?","answer":"Yes. He is the Lord God Almighty,","segments":[{"text":"Yes. He is the Lord God Almighty,","proofs":["Revelation 15:3"],"refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"note":null}],"items":[]},{"question":"Is his Power irresistible?","answer":"Yes. For none can stay his Hand,","segments":[{"text":"Yes. For none can stay his Hand,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null}],"items":[]},{"question":"Is his Sovereignty uncontestable?","answer":"Yes. For he giveth not account of any of his Matters,","segments":[{"text":"Yes. For he giveth not account of any of his Matters,","proofs":["Job 33:13"],"refs":[{"printed":"Job 33:13","osis":["Job.33.13"]}],"note":null}],"items":[]},{"question":"Is any thing too hard for him?","answer":"No. For with God all Things are possible,","segments":[{"text":"No. For with God all Things are possible,","proofs":["Matthew 19:26"],"refs":[{"printed":"Matthew 19:26","osis":["Matt.19.26"]}],"note":null}],"items":[]}]},{"question":"Is he a God of perfect Holiness?","answer":"Yes. For holy, holy, holy is the Lord of Hosts,","segments":[{"text":"Yes. For holy, holy, holy is the Lord of Hosts,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null}],"items":[{"question":"Is there Iniquity with God?","answer":"No. He is of purer Eyes than to behold Iniquity?","segments":[{"text":"No. He is of purer Eyes than to behold Iniquity?","proofs":["Habakkuk 1:13"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]}],"note":null}],"items":[]},{"question":"Is this his Glory?","answer":"Yes. For he is glorious in Holiness,","segments":[{"text":"Yes. For he is glorious in Holiness,","proofs":["Exodus 15:11"],"refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null}],"items":[]},{"question":"And must we give him the Glory of it?","answer":"Yes. Give Thanks at the Remembrance of his Holiness,","segments":[{"text":"Yes. Give Thanks at the Remembrance of his Holiness,","proofs":["Psalm 30:4"],"refs":[{"printed":"Psalm 30:4","osis":["Ps.30.4"]}],"note":null}],"items":[]},{"question":"And must we study herein to resemble him?","answer":"Yes. Be ye holy, for I am holy,","segments":[{"text":"Yes. Be ye holy, for I am holy,","proofs":["1 Peter 1:16"],"refs":[{"printed":"1 Peter 1:16","osis":["1Pet.1.16"]}],"note":null}],"items":[]}]},{"question":"Is he a just and righteous Governour?","answer":"Yes. The Lord is righteous in all his Ways,","segments":[{"text":"Yes. The Lord is righteous in all his Ways,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null}],"items":[{"question":"Did he ever do Wrong to any of his Creatures?","answer":"No. There is no Unrighteousness in him,","segments":[{"text":"No. There is no Unrighteousness in him,","proofs":["Psalm 92:15"],"refs":[{"printed":"Psalm 92:15","osis":["Ps.92.15"]}],"note":null}],"items":[]},{"question":"And doth Justice please him?","answer":"Yes. The righteous Lord loveth Righteousness,","segments":[{"text":"Yes. The righteous Lord loveth Righteousness,","proofs":["Psalm 11:7"],"refs":[{"printed":"Psalm 11:7","osis":["Ps.11.7"]}],"note":null}],"items":[]}]},{"question":"Is he a merciful God?","answer":"Yes. He is the Lord, the Lord God, merciful and gracious,","segments":[{"text":"Yes. He is the Lord, the Lord God, merciful and gracious,","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null}],"items":[{"question":"And a good God?","answer":"Yes. Thou art Good, and dost Good,","segments":[{"text":"Yes. Thou art Good, and dost Good,","proofs":["Psalm 119:68"],"refs":[{"printed":"Psalm 119:68","osis":["Ps.119.68"]}],"note":null}],"items":[]},{"question":"Is he universally Good?","answer":"Yes. For he is Good to all, and his tender Mercies are over all his Works,","segments":[{"text":"Yes. For he is Good to all, and his tender Mercies are over all his Works,","proofs":["Psalm 145:9"],"refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"note":null}],"items":[]},{"question":"Is he in a special Manner Good to his own People?","answer":"Yes. For truly God is Good to Israel,","segments":[{"text":"Yes. For truly God is Good to Israel,","proofs":["Psalm 73:1"],"refs":[{"printed":"Psalm 73:1","osis":["Ps.73.1"]}],"note":null}],"items":[]},{"question":"And should we acquaint our selves with his Goodness?","answer":"Yes. O taste and see that the Lord is Good,","segments":[{"text":"Yes. O taste and see that the Lord is Good,","proofs":["Psalm 34:8"],"refs":[{"printed":"Psalm 34:8","osis":["Ps.34.8"]}],"note":null}],"items":[]}]},{"question":"Is he a God of Truth?","answer":"Yes. The Truth of the Lord endures for ever,","segments":[{"text":"Yes. The Truth of the Lord endures for ever,","proofs":["Psalm 117:2"],"refs":[{"printed":"Psalm 117:2","osis":["Ps.117.2"]}],"note":null}],"items":[{"question":"Will he perform all his Promises?","answer":"Yes. For he is faithful that hath promised,","segments":[{"text":"Yes. For he is faithful that hath promised,","proofs":["Hebrews 10:23"],"refs":[{"printed":"Hebrews 10:23","osis":["Heb.10.23"]}],"note":null}],"items":[]},{"question":"Is there any Danger of his deceiving us?","answer":"No. It is impossible for God to lie,","segments":[{"text":"No. It is impossible for God to lie,","proofs":["Hebrews 6:18"],"refs":[{"printed":"Hebrews 6:18","osis":["Heb.6.18"]}],"note":null}],"items":[]}]},{"question":"Is this a compleat Description of God?","answer":"No. For lo those are but Parts of his Ways, and how little a Portion is heard of him?","segments":[{"text":"No. For lo those are but Parts of his Ways, and how little a Portion is heard of him?","proofs":["Job 26:14"],"refs":[{"printed":"Job 26:14","osis":["Job.26.14"]}],"note":null}],"items":[{"question":"Must we therefore always speak of God with Reverence?","answer":"Yes. For behold God is great, and we know him not,","segments":[{"text":"Yes. For behold God is great, and we know him not,","proofs":["Job 36:26"],"refs":[{"printed":"Job 36:26","osis":["Job.36.26"]}],"note":null}],"items":[]},{"question":"And must we pray to him to teach us what we shall say?","answer":"Yes. For we cannot order our Speech by reason of Darkness,","segments":[{"text":"Yes. For we cannot order our Speech by reason of Darkness,","proofs":["Job 37:19"],"refs":[{"printed":"Job 37:19","osis":["Job.37.19"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":5,"title":"Are there more Gods than one?","part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Are there more Gods than one?","answer":"There is but One only, the Living and True God.","segments":[{"text":"There is but One only, the Living and True God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are there many Gods?","answer":"No. For tho’ there be that are called Gods, yet there is but One God,","segments":[{"text":"No. For tho’ there be that are called Gods, yet there is but One God,","proofs":["1 Corinthians 8:5–6"],"refs":[{"printed":"1 Corinthians 8:5–6","osis":["1Cor.8.5-1Cor.8.6"]}],"note":null}],"items":[{"question":"Can there be but One?","answer":"No. For he hath said, I am God, and there is none else; I am God, and there is none like me,","segments":[{"text":"No. For he hath said, I am God, and there is none else; I am God, and there is none like me,","proofs":["Isaiah 46:9"],"refs":[{"printed":"Isaiah 46:9","osis":["Isa.46.9"]}],"note":null}],"items":[]},{"question":"Are you sure there is but One?","answer":"Yes. For the Lord our God is one Lord, and there is none other but he,","segments":[{"text":"Yes. For the Lord our God is one Lord, and there is none other but he,","proofs":["Mark 12:29, 32"],"refs":[{"printed":"Mark 12:29, 32","osis":["Mark.12.29","Mark.12.32"]}],"note":null}],"items":[]}]},{"question":"Is the God whom we serve that One God?","answer":"Yes. For Jehovah he is God, Jehovah he is God,","segments":[{"text":"Yes. For Jehovah he is God, Jehovah he is God,","proofs":["1 Kings 18:39"],"refs":[{"printed":"1 Kings 18:39","osis":["1Kgs.18.39"]}],"note":null}],"items":[{"question":"Is he infinitely above all Pretenders?","answer":"Yes. For he is a great King above all Gods,","segments":[{"text":"Yes. For he is a great King above all Gods,","proofs":["Psalm 95:3"],"refs":[{"printed":"Psalm 95:3","osis":["Ps.95.3"]}],"note":null}],"items":[]},{"question":"Is he God alone?","answer":"Yes. O Lord of Hosts, God of Israel, thou art the God, even thou alone,","segments":[{"text":"Yes. O Lord of Hosts, God of Israel, thou art the God, even thou alone,","proofs":["Isaiah 37:16"],"refs":[{"printed":"Isaiah 37:16","osis":["Isa.37.16"]}],"note":null}],"items":[]},{"question":"Are all other Gods false Gods?","answer":"Yes. For all the Gods of the Nations are Idols, but the Lord made the Heavens,","segments":[{"text":"Yes. For all the Gods of the Nations are Idols, but the Lord made the Heavens,","proofs":["Psalm 96:5"],"refs":[{"printed":"Psalm 96:5","osis":["Ps.96.5"]}],"note":null}],"items":[]}]},{"question":"Is our God the true God?","answer":"Yes. The Lord he is the true God,","segments":[{"text":"Yes. The Lord he is the true God,","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"items":[{"question":"Is he the only true God?","answer":"Yes. This is Life Eternal, to know thee the only true God,","segments":[{"text":"Yes. This is Life Eternal, to know thee the only true God,","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[]},{"question":"Is he the living God?","answer":"Yes. The living God, and an everlasting King,","segments":[{"text":"Yes. The living God, and an everlasting King,","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"items":[]},{"question":"Is he the Sovereign Lord?","answer":"Yes. For he is God over all, blessed for evermore,","segments":[{"text":"Yes. For he is God over all, blessed for evermore,","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[]},{"question":"Is this One God enough?","answer":"Yes. For he is God All-sufficient,","segments":[{"text":"Yes. For he is God All-sufficient,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null}],"items":[]}]},{"question":"Is the Lord Jehovah the Maker of all Things?","answer":"Yes. He is the everlasting God, even the Lord, the Creator of the Ends of the Earth,","segments":[{"text":"Yes. He is the everlasting God, even the Lord, the Creator of the Ends of the Earth,","proofs":["Isaiah 40:28"],"refs":[{"printed":"Isaiah 40:28","osis":["Isa.40.28"]}],"note":null}],"items":[{"question":"Is he your Maker?","answer":"Yes. He is the Lord our Maker,","segments":[{"text":"Yes. He is the Lord our Maker,","proofs":["Psalm 95:6"],"refs":[{"printed":"Psalm 95:6","osis":["Ps.95.6"]}],"note":null}],"items":[]},{"question":"Is he the Owner of all Things?","answer":"Yes. For he is the most high God, Possessor of Heaven and Earth,","segments":[{"text":"Yes. For he is the most high God, Possessor of Heaven and Earth,","proofs":["Genesis 14:19"],"refs":[{"printed":"Genesis 14:19","osis":["Gen.14.19"]}],"note":null}],"items":[]},{"question":"Is he your rightful Owner?","answer":"Yes. We are the People of his Pasture, and the Sheep of his Hand,","segments":[{"text":"Yes. We are the People of his Pasture, and the Sheep of his Hand,","proofs":["Psalm 95:7"],"refs":[{"printed":"Psalm 95:7","osis":["Ps.95.7"]}],"note":null}],"items":[]},{"question":"Is he the Ruler of all Things?","answer":"Yes. For his Kingdom ruleth over all,","segments":[{"text":"Yes. For his Kingdom ruleth over all,","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null}],"items":[]},{"question":"Is he your Ruler?","answer":"Yes. O Lord, truly I am thy Servant, I am thy Servant,","segments":[{"text":"Yes. O Lord, truly I am thy Servant, I am thy Servant,","proofs":["Psalm 116:16"],"refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"note":null}],"items":[]},{"question":"Is he the Benefactor of all the Creatures?","answer":"Yes. For he giveth to all Life and Breath, and all Things,","segments":[{"text":"Yes. For he giveth to all Life and Breath, and all Things,","proofs":["Acts 17:25"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]}],"note":null}],"items":[]},{"question":"Is he your Benefactor?","answer":"Yes. For he daily loadeth us with his Benefits,","segments":[{"text":"Yes. For he daily loadeth us with his Benefits,","proofs":["Psalm 68:19"],"refs":[{"printed":"Psalm 68:19","osis":["Ps.68.19"]}],"note":null}],"items":[]},{"question":"Shall he therefore be yours by your own Consent?","answer":"Yes. O God, thou art my God,","segments":[{"text":"Yes. O God, thou art my God,","proofs":["Psalm 63:1"],"refs":[{"printed":"Psalm 63:1","osis":["Ps.63.1"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":6,"title":"How many Persons are there in the Godhead?","part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"How many Persons are there in the Godhead?","answer":"There are Three Persons in the Godhead; the Father, the Son, and the Holy Ghost; and these Three are One God; the same in Substance, equal in Power and Glory.","segments":[{"text":"There are Three Persons in the Godhead; the Father, the Son, and the Holy Ghost; and these Three are One God; the same in Substance, equal in Power and Glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are there Three Gods?","answer":"No. For the Lord is One, and his Name One,","segments":[{"text":"No. For the Lord is One, and his Name One,","proofs":["Zechariah 14:9"],"refs":[{"printed":"Zechariah 14:9","osis":["Zech.14.9"]}],"note":null}],"items":[{"question":"Is there more than One Person in the Godhead?","answer":"Yes. For God said, Let us make Man,","segments":[{"text":"Yes. For God said, Let us make Man,","proofs":["Genesis 1:26","Isaiah 6:8"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Isaiah 6:8","osis":["Isa.6.8"]}],"note":null}],"items":[]},{"question":"Are there distinct Persons in the Godhead?","answer":"Yes. For he that is the Brightness of his Father’s Glory, is the express Image of his Person,","segments":[{"text":"Yes. For he that is the Brightness of his Father’s Glory, is the express Image of his Person,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[]},{"question":"Are there Three Persons in the Godhead?","answer":"Yes. For there are Three that bear Record in Heaven, the Father, the Word, and the Holy Ghost,","segments":[{"text":"Yes. For there are Three that bear Record in Heaven, the Father, the Word, and the Holy Ghost,","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[]}]},{"question":"Is the Father God?","answer":"Yes. For there is one God, and Father of all,","segments":[{"text":"Yes. For there is one God, and Father of all,","proofs":["Ephesians 4:6"],"refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"note":null}],"items":[{"question":"Is Jesus Christ the Word?","answer":"Yes. His Name is called the Word of God,","segments":[{"text":"Yes. His Name is called the Word of God,","proofs":["Revelation 19:13"],"refs":[{"printed":"Revelation 19:13","osis":["Rev.19.13"]}],"note":null}],"items":[]},{"question":"Is the Word God?","answer":"Yes. For in the beginning was the Word, and the Word was with God, and the Word was God,","segments":[{"text":"Yes. For in the beginning was the Word, and the Word was with God, and the Word was God,","proofs":["John 1:1"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]}],"note":null}],"items":[]},{"question":"Is the Holy Ghost a Divine Person?","answer":"Yes. For the Spirit searcheth all Things,","segments":[{"text":"Yes. For the Spirit searcheth all Things,","proofs":["1 Corinthians 2:10"],"refs":[{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]}],"note":null}],"items":[]}]},{"question":"Is it the personal Property of the Father to beget the Son?","answer":"Yes. Thou art my Son, this Day have I begotten thee,","segments":[{"text":"Yes. Thou art my Son, this Day have I begotten thee,","proofs":["Psalm 2:7"],"refs":[{"printed":"Psalm 2:7","osis":["Ps.2.7"]}],"note":null}],"items":[{"question":"Is it the personal Property of the Son to be begotten of the Father?","answer":"Yes. For he is the only begotten of the Father,","segments":[{"text":"Yes. For he is the only begotten of the Father,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[]},{"question":"Is it the personal Property of the Holy Ghost to proceed from the Father and the Son?","answer":"Yes. For Christ saith, I will send you the Comforter, even the Spirit of Truth, which proceedeth from the Father,","segments":[{"text":"Yes. For Christ saith, I will send you the Comforter, even the Spirit of Truth, which proceedeth from the Father,","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":null}],"items":[]}]},{"question":"Are these Three One God?","answer":"Yes. For it is said expressly, These Three are One,","segments":[{"text":"Yes. For it is said expressly, These Three are One,","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[{"question":"Are they the same in Substance, and equal in Power and Glory?","answer":"Yes. For Christ saith, I and my Father are One,","segments":[{"text":"Yes. For Christ saith, I and my Father are One,","proofs":["John 10:30"],"refs":[{"printed":"John 10:30","osis":["John.10.30"]}],"note":null}],"items":[]},{"question":"Can this Doctrine be measur’d by Reason?","answer":"No. For Flesh and Blood hath not reveal’d it to us,","segments":[{"text":"No. For Flesh and Blood hath not reveal’d it to us,","proofs":["Matthew 16:17"],"refs":[{"printed":"Matthew 16:17","osis":["Matt.16.17"]}],"note":null}],"items":[]},{"question":"But ought we to believe it?","answer":"Yes. For we are baptiz’d in the Name of the Father, and of the Son, and of the Holy Ghost, And we are bless’d with the Grace of the Lord Jesus Christ, the Love of God, and the Communion of the Holy Ghost,","segments":[{"text":"Yes. For we are baptiz’d in the Name of the Father, and of the Son, and of the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"And we are bless’d with the Grace of the Lord Jesus Christ, the Love of God, and the Communion of the Holy Ghost,","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null}],"items":[]},{"question":"And ought we to improve it?","answer":"Yes. That we all may be One as the Father is in Christ, and he in the Father, that we also may be One in them,","segments":[{"text":"Yes. That we all may be One as the Father is in Christ, and he in the Father, that we also may be One in them,","proofs":["John 17:21"],"refs":[{"printed":"John 17:21","osis":["John.17.21"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":7,"title":"What are the Decrees of God?","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Decrees of God?","answer":"The Decrees of God are his Eternal Purpose, according to the Counsel of his own Will• whereby for his own Glory he hath Fore-ordained whatever comes to pass.","segments":[{"text":"The Decrees of God are his Eternal Purpose, according to the Counsel of his own Will• whereby for his own Glory he hath Fore-ordained whatever comes to pass.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth God dispose of all Things that come to pass?","answer":"Yes. My times are in thy Hand,","segments":[{"text":"Yes. My times are in thy Hand,","proofs":["Psalm 31:15"],"refs":[{"printed":"Psalm 31:15","osis":["Ps.31.15"]}],"note":null}],"items":[{"question":"Doth he do it according to his own Will?","answer":"Yes. For he hath done whatsoever he pleased,","segments":[{"text":"Yes. For he hath done whatsoever he pleased,","proofs":["Psalm 115:3"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"note":null}],"items":[]},{"question":"Can any controul his Will?","answer":"No. For he doth according to his Will in the Armies of Heaven, and among the Inhabitants of the Earth,","segments":[{"text":"No. For he doth according to his Will in the Armies of Heaven, and among the Inhabitants of the Earth,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null}],"items":[]},{"question":"Hath he determined before what he will do?","answer":"Yes. For known unto God are all his Works from the beginning of the World,","segments":[{"text":"Yes. For known unto God are all his Works from the beginning of the World,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null}],"items":[]}]},{"question":"Is there a Counsel then in all the Will of God?","answer":"Yes. For he worketh all Things after the Counsel of his own Will,","segments":[{"text":"Yes. For he worketh all Things after the Counsel of his own Will,","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"items":[{"question":"Is it an Eternal Counsel?","answer":"Yes. For it is ordained before the World,","segments":[{"text":"Yes. For it is ordained before the World,","proofs":["1 Corinthians 2:7"],"refs":[{"printed":"1 Corinthians 2:7","osis":["1Cor.2.7"]}],"note":null}],"items":[]},{"question":"Is it Free?","answer":"Yes. Even so, Father, for so it seemed good in thy Sight,","segments":[{"text":"Yes. Even so, Father, for so it seemed good in thy Sight,","proofs":["Matthew 11:26"],"refs":[{"printed":"Matthew 11:26","osis":["Matt.11.26"]}],"note":null}],"items":[]},{"question":"Is it Unchangeable?","answer":"Yes. The Counsel of the Lord standeth for ever,","segments":[{"text":"Yes. The Counsel of the Lord standeth for ever,","proofs":["Psalm 33:11"],"refs":[{"printed":"Psalm 33:11","osis":["Ps.33.11"]}],"note":null}],"items":[]},{"question":"Is it for his own Glory?","answer":"Yes. That we should be to the Praise of his Glory,","segments":[{"text":"Yes. That we should be to the Praise of his Glory,","proofs":["Ephesians 1:12"],"refs":[{"printed":"Ephesians 1:12","osis":["Eph.1.12"]}],"note":null}],"items":[]}]},{"question":"Were all the Events of time ordain’d from Eternity?","answer":"Yes. He performeth the thing that is appointed for me,","segments":[{"text":"Yes. He performeth the thing that is appointed for me,","proofs":["Job 23:14"],"refs":[{"printed":"Job 23:14","osis":["Job.23.14"]}],"note":null}],"items":[{"question":"Doth any thing come to pass by Chance?","answer":"No. For the Lot is cast into the Lap; but the whole disposing thereof is of the Lord,","segments":[{"text":"No. For the Lot is cast into the Lap; but the whole disposing thereof is of the Lord,","proofs":["Proverbs 16:33"],"refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null}],"items":[]},{"question":"Doth every thing come to pass as God hath ordained it?","answer":"Yes. For there are many devices in a Man’s Heart; nevertheless the Counsel of the Lord that shall stand,","segments":[{"text":"Yes. For there are many devices in a Man’s Heart; nevertheless the Counsel of the Lord that shall stand,","proofs":["Proverbs 19:21"],"refs":[{"printed":"Proverbs 19:21","osis":["Prov.19.21"]}],"note":null}],"items":[]}]},{"question":"Can we search out God’s Counsels?","answer":"No. For his Judgments are a great Deep,","segments":[{"text":"No. For his Judgments are a great Deep,","proofs":["Psalm 36:6"],"refs":[{"printed":"Psalm 36:6","osis":["Ps.36.6"]}],"note":null}],"items":[{"question":"Ought we not therefore to Acquiesce in them?","answer":"Yes. Here am I, let him do to me as seemeth good unto him,","segments":[{"text":"Yes. Here am I, let him do to me as seemeth good unto him,","proofs":["2 Samuel 15:26"],"refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"note":null}],"items":[]},{"question":"May we question God’s Proceedings?","answer":"No. For his Thoughts are above our Thoughts,","segments":[{"text":"No. For his Thoughts are above our Thoughts,","proofs":["Isaiah 55:8"],"refs":[{"printed":"Isaiah 55:8","osis":["Isa.55.8"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":8,"title":"How doth God Execute his Decrees?","part":null,"questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"How doth God Execute his Decrees?","answer":"God Executeth his Decrees in the Works of Creation and Providence.","segments":[{"text":"God Executeth his Decrees in the Works of Creation and Providence.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Shall all God’s Decrees be Executed?","answer":"Yes. For the Lord of Hosts hath sworn, surely as I have thought, so shall it come to pass,","segments":[{"text":"Yes. For the Lord of Hosts hath sworn, surely as I have thought, so shall it come to pass,","proofs":["Isaiah 14:24"],"refs":[{"printed":"Isaiah 14:24","osis":["Isa.14.24"]}],"note":null}],"items":[{"question":"Can any of them be Defeated?","answer":"No. For the Lord of Hosts hath purposed, and who shall disannul it?","segments":[{"text":"No. For the Lord of Hosts hath purposed, and who shall disannul it?","proofs":["Isaiah 14:27"],"refs":[{"printed":"Isaiah 14:27","osis":["Isa.14.27"]}],"note":null}],"items":[]},{"question":"Did God Execute his Decree in the Work of Creation?","answer":"Yes. He hath Created all Things, and for his Pleasure they are and were Created,","segments":[{"text":"Yes. He hath Created all Things, and for his Pleasure they are and were Created,","proofs":["Revelation 4:11"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"note":null}],"items":[]},{"question":"And doth he Execute his Decrees in the Works of Providence?","answer":"Yes. For out of the Mouth of the most High both Evil and Good proceed,","segments":[{"text":"Yes. For out of the Mouth of the most High both Evil and Good proceed,","proofs":["Lamentations 3:38"],"refs":[{"printed":"Lamentations 3:38","osis":["Lam.3.38"]}],"note":null}],"items":[]}]},{"question":"Did God begin to Work in the Creation of the World?","answer":"Yes. Thou, Lord, in the beginning didst lay the Foundations of the Earth,","segments":[{"text":"Yes. Thou, Lord, in the beginning didst lay the Foundations of the Earth,","proofs":["Hebrews 1:10"],"refs":[{"printed":"Hebrews 1:10","osis":["Heb.1.10"]}],"note":null}],"items":[{"question":"Is he still Working?","answer":"Yes. For Christ saith, My Father Worketh hitherto, and I Work,","segments":[{"text":"Yes. For Christ saith, My Father Worketh hitherto, and I Work,","proofs":["John 5:17"],"refs":[{"printed":"John 5:17","osis":["John.5.17"]}],"note":null}],"items":[]},{"question":"Are all his Works Copied out of his Counsels?","answer":"Yes. For they are what his Hand and his Counsel determine before to be done,","segments":[{"text":"Yes. For they are what his Hand and his Counsel determine before to be done,","proofs":["Acts 4:28"],"refs":[{"printed":"Acts 4:28","osis":["Acts.4.28"]}],"note":null}],"items":[]}]},{"question":"Are God’s Works many?","answer":"Yes. O Lord, how manifold are thy Works!","segments":[{"text":"Yes. O Lord, how manifold are thy Works!","proofs":["Psalm 104:24"],"refs":[{"printed":"Psalm 104:24","osis":["Ps.104.24"]}],"note":null}],"items":[{"question":"Are they great?","answer":"Yes. His Work is Honorable and Glorious,","segments":[{"text":"Yes. His Work is Honorable and Glorious,","proofs":["Psalm 111:3"],"refs":[{"printed":"Psalm 111:3","osis":["Ps.111.3"]}],"note":null}],"items":[]},{"question":"Are they perfect in their Kind?","answer":"Yes. God is the Rock, his Work is perfect,","segments":[{"text":"Yes. God is the Rock, his Work is perfect,","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null}],"items":[]},{"question":"Can they be amended?","answer":"No. Whatsoever God doth, nothing can be put to it, nor any thing taken from it,","segments":[{"text":"No. Whatsoever God doth, nothing can be put to it, nor any thing taken from it,","proofs":["Ecclesiastes 3:14"],"refs":[{"printed":"Ecclesiastes 3:14","osis":["Eccl.3.14"]}],"note":null}],"items":[]},{"question":"Ought they to be Studied?","answer":"Yes. They are sought out of all them that have Pleasure therein,","segments":[{"text":"Yes. They are sought out of all them that have Pleasure therein,","proofs":["Psalm 111:2"],"refs":[{"printed":"Psalm 111:2","osis":["Ps.111.2"]}],"note":null}],"items":[]},{"question":"Is it a great Sin to Neglect them?","answer":"Yes. Because they regard not the Work of the Lord, neither consider the Operation of his Hands, he shall destroy them, and not build them up,","segments":[{"text":"Yes. Because they regard not the Work of the Lord, neither consider the Operation of his Hands, he shall destroy them, and not build them up,","proofs":["Psalm 28:5"],"refs":[{"printed":"Psalm 28:5","osis":["Ps.28.5"]}],"note":null}],"items":[]}]},{"question":"Can all God’s Works be throughly discover’d?","answer":"No. For no Man can find out the Work that God makes from the beginning to the End,","segments":[{"text":"No. For no Man can find out the Work that God makes from the beginning to the End,","proofs":["Ecclesiastes 3:11"],"refs":[{"printed":"Ecclesiastes 3:11","osis":["Eccl.3.11"]}],"note":null}],"items":[{"question":"Can his Designs in them be accounted for?","answer":"No. For his way is in the Sea, and his Path in the great Waters,","segments":[{"text":"No. For his way is in the Sea, and his Path in the great Waters,","proofs":["Psalm 77:19"],"refs":[{"printed":"Psalm 77:19","osis":["Ps.77.19"]}],"note":null}],"items":[]},{"question":"But is he glorified in them?","answer":"Yes. All his Works do praise him,","segments":[{"text":"Yes. All his Works do praise him,","proofs":["Psalm 145:10"],"refs":[{"printed":"Psalm 145:10","osis":["Ps.145.10"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":9,"title":"What is the Work of Creation?","part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Work of Creation?","answer":"The Work of Creation is God’s making all Things of nothing, by the Word of his Power, in the space of Six Days, and all very Good.","segments":[{"text":"The Work of Creation is God’s making all Things of nothing, by the Word of his Power, in the space of Six Days, and all very Good.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did God Create the World?","answer":"Yes. In the beginning God created the Heavens and the Earth,","segments":[{"text":"Yes. In the beginning God created the Heavens and the Earth,","proofs":["Genesis 1:1"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"note":null}],"items":[{"question":"Did he Create every thing in the World?","answer":"Yes. For without him was not any thing made that was made,","segments":[{"text":"Yes. For without him was not any thing made that was made,","proofs":["John 1:3","Job 12:7–9"],"refs":[{"printed":"John 1:3","osis":["John.1.3"]},{"printed":"Job 12:7–9","osis":["Job.12.7-Job.12.9"]}],"note":null}],"items":[]},{"question":"Did he Create the World by his Word?","answer":"Yes. For through Faith we understand that the Worlds were framed by the Word of God,","segments":[{"text":"Yes. For through Faith we understand that the Worlds were framed by the Word of God,","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"items":[]},{"question":"Did all Things come into Being by that Word?","answer":"Yes. For by the Word of God the Heavens were of Old,","segments":[{"text":"Yes. For by the Word of God the Heavens were of Old,","proofs":["2 Peter 3:5"],"refs":[{"printed":"2 Peter 3:5","osis":["2Pet.3.5"]}],"note":null}],"items":[]},{"question":"And are they thereby preserv’d in Being?","answer":"Yes. By the same Word they are kept in store,","segments":[{"text":"Yes. By the same Word they are kept in store,","proofs":["2 Peter 3:7"],"refs":[{"printed":"2 Peter 3:7","osis":["2Pet.3.7"]}],"note":null}],"items":[]},{"question":"Did God find any difficulty in making the World?","answer":"No. For he spake, and it was done; he said, Let there be Light, and there was Light,","segments":[{"text":"No. For he spake, and it was done; he said, Let there be Light, and there was Light,","proofs":["Psalm 33:9","Genesis 1:3"],"refs":[{"printed":"Psalm 33:9","osis":["Ps.33.9"]},{"printed":"Genesis 1:3","osis":["Gen.1.3"]}],"note":null}],"items":[]},{"question":"Did he need Assistance in it?","answer":"No. For he stretcheth forth the Heavens alone, and spreadeth abroad the Earth by himself,","segments":[{"text":"No. For he stretcheth forth the Heavens alone, and spreadeth abroad the Earth by himself,","proofs":["Isaiah 44:24"],"refs":[{"printed":"Isaiah 44:24","osis":["Isa.44.24"]}],"note":null}],"items":[]}]},{"question":"Did he make all out of nothing?","answer":"Yes. For the Things which are seen, were not made of Things which do appear,","segments":[{"text":"Yes. For the Things which are seen, were not made of Things which do appear,","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"items":[{"question":"Did he bring Light out of Darkness?","answer":"Yes. For God commanded the Light to shine out of Darkness,","segments":[{"text":"Yes. For God commanded the Light to shine out of Darkness,","proofs":["2 Corinthians 4:6"],"refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"note":null}],"items":[]},{"question":"And Order out of Confusion?","answer":"Yes. For the Earth was without Form and Void,","segments":[{"text":"Yes. For the Earth was without Form and Void,","proofs":["Genesis 1:2"],"refs":[{"printed":"Genesis 1:2","osis":["Gen.1.2"]}],"note":null}],"items":[]},{"question":"Did he make all in Six Days?","answer":"Yes. For in Six Days the Lord made Heaven and Earth,","segments":[{"text":"Yes. For in Six Days the Lord made Heaven and Earth,","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"items":[]},{"question":"Did God make all well?","answer":"Yes. God saw every thing that he had made, and behold it was very Good,","segments":[{"text":"Yes. God saw every thing that he had made, and behold it was very Good,","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null}],"items":[]},{"question":"Did he make all firm?","answer":"Yes. He hath made a Decree which shall not pass,","segments":[{"text":"Yes. He hath made a Decree which shall not pass,","proofs":["Psalm 148:6"],"refs":[{"printed":"Psalm 148:6","osis":["Ps.148.6"]}],"note":null}],"items":[]},{"question":"And all for himself?","answer":"Yes. The Lord has made all Things for himself,","segments":[{"text":"Yes. The Lord has made all Things for himself,","proofs":["Proverbs 16:4"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"items":[]}]},{"question":"Did God make all Things by Jesus Christ?","answer":"Yes. For by him also he made the Worlds, and Created all Things by Jesus Christ,","segments":[{"text":"Yes. For by him also he made the Worlds,","proofs":["Hebrews 1:2"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null},{"text":"and Created all Things by Jesus Christ,","proofs":["Ephesians 3:9","Colossians 1:16","John 1:3"],"refs":[{"printed":"Ephesians 3:9","osis":["Eph.3.9"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"John 1:3","osis":["John.1.3"]}],"note":null}],"items":[{"question":"Did God manifest his own Perfections in the Work of Creation?","answer":"Yes. For the Heavens declare the Glory of God,","segments":[{"text":"Yes. For the Heavens declare the Glory of God,","proofs":["Psalm 19:1"],"refs":[{"printed":"Psalm 19:1","osis":["Ps.19.1"]}],"note":null}],"items":[]},{"question":"Must we give him the Glory of this Work?","answer":"Yes. We must Worship him that made the Heaven and the Earth,","segments":[{"text":"Yes. We must Worship him that made the Heaven and the Earth,","proofs":["Revelation 14:7"],"refs":[{"printed":"Revelation 14:7","osis":["Rev.14.7"]}],"note":null}],"items":[]},{"question":"Must we give him Thanks for his Creatures?","answer":"Yes. Every Creature of God is good, and to be received with Thanksgiving,","segments":[{"text":"Yes. Every Creature of God is good, and to be received with Thanksgiving,","proofs":["1 Timothy 4:4"],"refs":[{"printed":"1 Timothy 4:4","osis":["1Tim.4.4"]}],"note":null}],"items":[]},{"question":"May we be encouraged by the Work of Creation to trust in God?","answer":"Yes. My help cometh from the Lord, which made Heaven and Earth,","segments":[{"text":"Yes. My help cometh from the Lord, which made Heaven and Earth,","proofs":["Psalm 121:2"],"refs":[{"printed":"Psalm 121:2","osis":["Ps.121.2"]}],"note":null}],"items":[]}]},{"question":"Did God Create the Angels?","answer":"Yes. He maketh his Angels Spirits,","segments":[{"text":"Yes. He maketh his Angels Spirits,","proofs":["Hebrews 1:7"],"refs":[{"printed":"Hebrews 1:7","osis":["Heb.1.7"]}],"note":null}],"items":[{"question":"Are they Attendants upon him?","answer":"Yes. Thousand Thousands minister unto him, and Ten Thousand Times Ten Thousand stand before him,","segments":[{"text":"Yes. Thousand Thousands minister unto him, and Ten Thousand Times Ten Thousand stand before him,","proofs":["Daniel 7:10"],"refs":[{"printed":"Daniel 7:10","osis":["Dan.7.10"]}],"note":null}],"items":[]},{"question":"Are they employ’d for the good of the Saints?","answer":"Yes. They are sent forth to minister for them which shall be Heirs of Salvation,","segments":[{"text":"Yes. They are sent forth to minister for them which shall be Heirs of Salvation,","proofs":["Hebrews 1:14"],"refs":[{"printed":"Hebrews 1:14","osis":["Heb.1.14"]}],"note":null}],"items":[]},{"question":"Have true Believers Communion with them in Faith, Hope and Love?","answer":"Yes. For we are come to an innumerable Company of Angels,","segments":[{"text":"Yes. For we are come to an innumerable Company of Angels,","proofs":["Hebrews 12:22"],"refs":[{"printed":"Hebrews 12:22","osis":["Heb.12.22"]}],"note":null}],"items":[]}]},{"question":"Did all the Angels continue in their Integrity?","answer":"No. There were Angels that left their first Estate,","segments":[{"text":"No. There were Angels that left their first Estate,","proofs":["Jude 6"],"refs":[{"printed":"Jude 6","osis":["Jude.1.6"]}],"note":null}],"items":[{"question":"Is it probable that they who fell fell by Pride?","answer":"Yes. For they that are lifed up with Pride, fall into the Condemnation of the Devil,","segments":[{"text":"Yes. For they that are lifed up with Pride, fall into the Condemnation of the Devil,","proofs":["1 Timothy 3:6"],"refs":[{"printed":"1 Timothy 3:6","osis":["1Tim.3.6"]}],"note":null}],"items":[]},{"question":"Were they punished for their Sin?","answer":"Yes. God spared not the Angels that sinned, but cast them down to Hell,","segments":[{"text":"Yes. God spared not the Angels that sinned, but cast them down to Hell,","proofs":["2 Peter 2:4"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":10,"title":"How did God Create Man?","part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"How did God Create Man?","answer":"God created Man Male and Female after his Image, in Knowledge, Righteousness, and Holiness, with Dominion over the Creatures.","segments":[{"text":"God created Man Male and Female after his Image, in Knowledge, Righteousness, and Holiness, with Dominion over the Creatures.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Man God’s Creature?","answer":"Yes. For we are also his Off-spring,","segments":[{"text":"Yes. For we are also his Off-spring,","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null}],"items":[{"question":"Were our first Parents the Work of his Hands?","answer":"Yes. Male and Female created he them, and called their Name Adam,","segments":[{"text":"Yes. Male and Female created he them, and called their Name Adam,","proofs":["Genesis 5:2"],"refs":[{"printed":"Genesis 5:2","osis":["Gen.5.2"]}],"note":null}],"items":[]},{"question":"Was Man made with a Consultation?","answer":"Yes. For God said, Let us make Man,","segments":[{"text":"Yes. For God said, Let us make Man,","proofs":["Genesis 1:26"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null}],"items":[]},{"question":"Do all the Children of Men descend from Adam and Eve?","answer":"Yes. For God has made of one Blood all Nations of Men,","segments":[{"text":"Yes. For God has made of one Blood all Nations of Men,","proofs":["Acts 17:26"],"refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"note":null}],"items":[]}]},{"question":"Was Man’s Body at first made out of the Earth?","answer":"Yes. God made Man of the Dust of the Ground,","segments":[{"text":"Yes. God made Man of the Dust of the Ground,","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null}],"items":[{"question":"And are our Bodies of the Earth earthy?","answer":"Yes. For I also am formed out of the Clay,","segments":[{"text":"Yes. For I also am formed out of the Clay,","proofs":["Job 33:6"],"refs":[{"printed":"Job 33:6","osis":["Job.33.6"]}],"note":null}],"items":[]},{"question":"But are they not curiously Wrought?","answer":"Yes. For I am fearfully and wonderfully made,","segments":[{"text":"Yes. For I am fearfully and wonderfully made,","proofs":["Psalm 139:14"],"refs":[{"printed":"Psalm 139:14","osis":["Ps.139.14"]}],"note":null}],"items":[]},{"question":"Is God the Former of our Bodies?","answer":"Yes. Thou hast cloathed me with Skin and Flesh, and fenced me with Bones and Sinews,","segments":[{"text":"Yes. Thou hast cloathed me with Skin and Flesh, and fenced me with Bones and Sinews,","proofs":["Job 10:11"],"refs":[{"printed":"Job 10:11","osis":["Job.10.11"]}],"note":null}],"items":[]},{"question":"Is he the Author of our Senses?","answer":"Yes. The hearing Ear, and the seeing Eye, the Lord has made even both of them,","segments":[{"text":"Yes. The hearing Ear, and the seeing Eye, the Lord has made even both of them,","proofs":["Proverbs 20:12"],"refs":[{"printed":"Proverbs 20:12","osis":["Prov.20.12"]}],"note":null}],"items":[]}]},{"question":"Is God the Father of our Spirits?","answer":"Yes. For he breathed into Man’s Nostrils the breath of Life,","segments":[{"text":"Yes. For he breathed into Man’s Nostrils the breath of Life,","proofs":["Genesis 2:7"],"refs":[{"printed":"Genesis 2:7","osis":["Gen.2.7"]}],"note":null}],"items":[{"question":"Has God given each of us a Soul?","answer":"Yes. The Lord liveth that made us this Soul,","segments":[{"text":"Yes. The Lord liveth that made us this Soul,","proofs":["Jeremiah 38:16"],"refs":[{"printed":"Jeremiah 38:16","osis":["Jer.38.16"]}],"note":null}],"items":[]},{"question":"Is it a rational Soul?","answer":"Yes. For the Spirit of a Man is the Candle of the Lord,","segments":[{"text":"Yes. For the Spirit of a Man is the Candle of the Lord,","proofs":["Proverbs 20:27"],"refs":[{"printed":"Proverbs 20:27","osis":["Prov.20.27"]}],"note":null}],"items":[]},{"question":"Is it Immortal?","answer":"Yes. For the Spirit of Man goes upward,","segments":[{"text":"Yes. For the Spirit of Man goes upward,","proofs":["Ecclesiastes 3:21"],"refs":[{"printed":"Ecclesiastes 3:21","osis":["Eccl.3.21"]}],"note":null}],"items":[]},{"question":"Doth it die with the Body?","answer":"No. For when the Dust returns to the Earth as it was, the Spirit returns to God who gave it,","segments":[{"text":"No. For when the Dust returns to the Earth as it was, the Spirit returns to God who gave it,","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null}],"items":[]},{"question":"Is God than the Sovereign of the Heart?","answer":"Yes. For he hath said, Behold all Souls are mine,","segments":[{"text":"Yes. For he hath said, Behold all Souls are mine,","proofs":["Ezekiel 18:4"],"refs":[{"printed":"Ezekiel 18:4","osis":["Ezek.18.4"]}],"note":null}],"items":[]},{"question":"Must we therefore commit our Souls to him?","answer":"Yes. Into thine Hand I commit my Spirit,","segments":[{"text":"Yes. Into thine Hand I commit my Spirit,","proofs":["Psalm 31:5"],"refs":[{"printed":"Psalm 31:5","osis":["Ps.31.5"]}],"note":null}],"items":[]}]},{"question":"Was Man made after God’s Image?","answer":"Yes. God created Man in his own Image,","segments":[{"text":"Yes. God created Man in his own Image,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null}],"items":[{"question":"Did that Image consist in Knowledge?","answer":"Yes. For we are renewed in Knowledge, after the Image of him that created us,","segments":[{"text":"Yes. For we are renewed in Knowledge, after the Image of him that created us,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null}],"items":[]},{"question":"Did it consist in Righteousness, and true Holiness?","answer":"Yes. For the new Man after God is created in Righteousness and true Holiness,","segments":[{"text":"Yes. For the new Man after God is created in Righteousness and true Holiness,","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]},{"question":"Was therein Man at first a perfect Purity and Freedom from Sin?","answer":"Yes. Thou wast perfect in thy Ways from the Day that thou wast created, compare","segments":[{"text":"Yes. Thou wast perfect in thy Ways from the Day that thou wast created,","proofs":["Ezekiel 28:15"],"refs":[{"printed":"Ezekiel 28:15","osis":["Ezek.28.15"]}],"note":null},{"text":"compare","proofs":["Ezekiel 16:13"],"refs":[{"printed":"Ezekiel 16:13","osis":["Ezek.16.13"]}],"note":null}],"items":[]},{"question":"Was there in him a perfect Rectitude and Disposition to Good?","answer":"Yes. For God made Man upright,","segments":[{"text":"Yes. For God made Man upright,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[]},{"question":"Are there some remains of God’s Image still upon Man?","answer":"Yes. For Men are made after the Similitude of God,","segments":[{"text":"Yes. For Men are made after the Similitude of God,","proofs":["James 3:9"],"refs":[{"printed":"James 3:9","osis":["Jas.3.9"]}],"note":null}],"items":[]},{"question":"Was Man made with a Dominion over the Creatures?","answer":"Yes. For thou hast put all Things under his Feet,","segments":[{"text":"Yes. For thou hast put all Things under his Feet,","proofs":["Psalm 8:6"],"refs":[{"printed":"Psalm 8:6","osis":["Ps.8.6"]}],"note":null}],"items":[]},{"question":"Have we not reason to admire God’s Favour to Man?","answer":"Yes. Lord, what is Man, that thou art mindful of him?","segments":[{"text":"Yes. Lord, what is Man, that thou art mindful of him?","proofs":["Psalm 144:3"],"refs":[{"printed":"Psalm 144:3","osis":["Ps.144.3"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":11,"title":"What are God’s Works of Providence?","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What are God’s Works of Providence?","answer":"God’s Works of Providence are his most Holy, Wise, and Powerful, Preserving and Governing all his Creatures, and all their Actions.","segments":[{"text":"God’s Works of Providence are his most Holy, Wise, and Powerful, Preserving and Governing all his Creatures, and all their Actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"When God had made the World did he leave it to it self?","answer":"No. For he upholdeth all Things by the Word of his Power,","segments":[{"text":"No. For he upholdeth all Things by the Word of his Power,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[{"question":"Hath he an Eye to the whole Creation?","answer":"Yes. For the Eyes of the Lord are in every Place,","segments":[{"text":"Yes. For the Eyes of the Lord are in every Place,","proofs":["Proverbs 15:3"],"refs":[{"printed":"Proverbs 15:3","osis":["Prov.15.3"]}],"note":null}],"items":[]},{"question":"Doth he condescend to take notice of his Creatures?","answer":"Yes. He humbleth himself to behold the Things that are in Heaven, and in the Earth,","segments":[{"text":"Yes. He humbleth himself to behold the Things that are in Heaven, and in the Earth,","proofs":["Psalm 113:6"],"refs":[{"printed":"Psalm 113:6","osis":["Ps.113.6"]}],"note":null}],"items":[]},{"question":"Is any thing at a distance from him?","answer":"No. For he is not far from every one of us,","segments":[{"text":"No. For he is not far from every one of us,","proofs":["Acts 17:27"],"refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"note":null}],"items":[]},{"question":"Doth he look on as one unconcern’d?","answer":"No. For his Eyes behold, his Eye-lids try, the Children of Men,","segments":[{"text":"No. For his Eyes behold, his Eye-lids try, the Children of Men,","proofs":["Psalm 11:4"],"refs":[{"printed":"Psalm 11:4","osis":["Ps.11.4"]}],"note":null}],"items":[]}]},{"question":"Doth God look after the World of Angels?","answer":"Yes. For he maketh Peace in his high Places,","segments":[{"text":"Yes. For he maketh Peace in his high Places,","proofs":["Job 25:2"],"refs":[{"printed":"Job 25:2","osis":["Job.25.2"]}],"note":null}],"items":[{"question":"Doth he look after this lower World?","answer":"Yes. For the Eyes of all wait upon him,","segments":[{"text":"Yes. For the Eyes of all wait upon him,","proofs":["Psalm 145:15"],"refs":[{"printed":"Psalm 145:15","osis":["Ps.145.15"]}],"note":null}],"items":[]},{"question":"Doth he take care of the Fowls?","answer":"Yes. Our heavenly Father feedeth them,","segments":[{"text":"Yes. Our heavenly Father feedeth them,","proofs":["Matthew 6:26"],"refs":[{"printed":"Matthew 6:26","osis":["Matt.6.26"]}],"note":null}],"items":[]},{"question":"What? Even the Sparrows?","answer":"Yes. Not one of them shall fall to the Ground without our Father,","segments":[{"text":"Yes. Not one of them shall fall to the Ground without our Father,","proofs":["Matthew 10:29"],"refs":[{"printed":"Matthew 10:29","osis":["Matt.10.29"]}],"note":null}],"items":[]},{"question":"What! And the Ravens?","answer":"Yes. He feeds the young Ravens which cry,","segments":[{"text":"Yes. He feeds the young Ravens which cry,","proofs":["Psalm 147:9"],"refs":[{"printed":"Psalm 147:9","osis":["Ps.147.9"]}],"note":null}],"items":[]},{"question":"Is he the Protector and Benefactor of all the Creatures?","answer":"Yes. Thou preservest them all,","segments":[{"text":"Yes. Thou preservest them all,","proofs":["Nehemiah 9:6"],"refs":[{"printed":"Nehemiah 9:6","osis":["Neh.9.6"]}],"note":null}],"items":[]},{"question":"Is he Man’s Protector and Benefactor?","answer":"Yes. For in him we live, and move, and have our Being,","segments":[{"text":"Yes. For in him we live, and move, and have our Being,","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null}],"items":[]},{"question":"Do we depend upon God for the support of our Life?","answer":"Yes. For he holdeth our Soul in Life,","segments":[{"text":"Yes. For he holdeth our Soul in Life,","proofs":["Psalm 66:9"],"refs":[{"printed":"Psalm 66:9","osis":["Ps.66.9"]}],"note":null}],"items":[]},{"question":"And for the Comforts of Life?","answer":"Yes. For he giveth us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness,","segments":[{"text":"Yes. For he giveth us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness,","proofs":["Acts 14:17"],"refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null}],"items":[]},{"question":"And do we depend upon him for the safety of our Life?","answer":"Yes. He keepeth all our Bones,","segments":[{"text":"Yes. He keepeth all our Bones,","proofs":["Psalm 34:20"],"refs":[{"printed":"Psalm 34:20","osis":["Ps.34.20"]}],"note":null}],"items":[]},{"question":"And for the continuance of Life?","answer":"Yes. For he is thy Life, and the length of thy Days,","segments":[{"text":"Yes. For he is thy Life, and the length of thy Days,","proofs":["Deuteronomy 30:20"],"refs":[{"printed":"Deuteronomy 30:20","osis":["Deut.30.20"]}],"note":null}],"items":[]}]},{"question":"Doth God govern all Things?","answer":"Yes. His Kingdom ruleth over all,","segments":[{"text":"Yes. His Kingdom ruleth over all,","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null}],"items":[{"question":"Doth he govern the Holy Angels?","answer":"Yes. For they do his Commandments,","segments":[{"text":"Yes. For they do his Commandments,","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":null}],"items":[]},{"question":"Doth he govern the heavenly Bodies?","answer":"Yes. For the Stars in their Courses fought against Sisera,","segments":[{"text":"Yes. For the Stars in their Courses fought against Sisera,","proofs":["Judges 5:20"],"refs":[{"printed":"Judges 5:20","osis":["Judg.5.20"]}],"note":null}],"items":[]},{"question":"Doth he govern the Power of the Air?","answer":"Yes. Stormy Winds fulfil his Word,","segments":[{"text":"Yes. Stormy Winds fulfil his Word,","proofs":["Psalm 148:8"],"refs":[{"printed":"Psalm 148:8","osis":["Ps.148.8"]}],"note":null}],"items":[]},{"question":"Doth he order what Weather it shall be?","answer":"Yes. For he saith to the Snow, be thou upon the Earth,","segments":[{"text":"Yes. For he saith to the Snow, be thou upon the Earth,","proofs":["Job 37:6"],"refs":[{"printed":"Job 37:6","osis":["Job.37.6"]}],"note":null}],"items":[]},{"question":"And doth he govern the Inferior Creatures?","answer":"Yes. He spake, and Locusts came,","segments":[{"text":"Yes. He spake, and Locusts came,","proofs":["Psalm 105:34"],"refs":[{"printed":"Psalm 105:34","osis":["Ps.105.34"]}],"note":null}],"items":[]},{"question":"Can he command them?","answer":"Yes. I have commanded the Ravens to feed thee,","segments":[{"text":"Yes. I have commanded the Ravens to feed thee,","proofs":["1 Kings 17:4"],"refs":[{"printed":"1 Kings 17:4","osis":["1Kgs.17.4"]}],"note":null}],"items":[]},{"question":"Can he controul them?","answer":"Yes. He shut the Lions Mouths,","segments":[{"text":"Yes. He shut the Lions Mouths,","proofs":["Daniel 6:22"],"refs":[{"printed":"Daniel 6:22","osis":["Dan.6.22"]}],"note":null}],"items":[]},{"question":"Hath he a Sovereign Dominion over the whole Creation?","answer":"Yes. For the Lord of Hosts is his Name,","segments":[{"text":"Yes. For the Lord of Hosts is his Name,","proofs":["Isaiah 47:4"],"refs":[{"printed":"Isaiah 47:4","osis":["Isa.47.4"]}],"note":null}],"items":[]}]},{"question":"Doth God govern the Children of Men?","answer":"Yes. The most high ruleth in the Kingdom of Men,","segments":[{"text":"Yes. The most high ruleth in the Kingdom of Men,","proofs":["Daniel 4:32"],"refs":[{"printed":"Daniel 4:32","osis":["Dan.4.32"]}],"note":null}],"items":[{"question":"Doth he govern Kings?","answer":"Yes. For the King’s Heart is in the Hand of the Lord,","segments":[{"text":"Yes. For the King’s Heart is in the Hand of the Lord,","proofs":["Proverbs 21:1"],"refs":[{"printed":"Proverbs 21:1","osis":["Prov.21.1"]}],"note":null}],"items":[]},{"question":"And doth he govern Kingdoms?","answer":"Yes. For he is the Governour among the Nations,","segments":[{"text":"Yes. For he is the Governour among the Nations,","proofs":["Psalm 22:28"],"refs":[{"printed":"Psalm 22:28","osis":["Ps.22.28"]}],"note":null}],"items":[]},{"question":"And Families too?","answer":"Yes. For except the Lord build the House, they labor in Vain that build it,","segments":[{"text":"Yes. For except the Lord build the House, they labor in Vain that build it,","proofs":["Psalm 127:1"],"refs":[{"printed":"Psalm 127:1","osis":["Ps.127.1"]}],"note":null}],"items":[]},{"question":"Doth he govern great Men?","answer":"Yes. For God is the Judge, he puts down one, and sets up another,","segments":[{"text":"Yes. For God is the Judge, he puts down one, and sets up another,","proofs":["Psalm 75:6–7"],"refs":[{"printed":"Psalm 75:6–7","osis":["Ps.75.6-Ps.75.7"]}],"note":null}],"items":[]},{"question":"And mean Men too?","answer":"Yes. For every Man’s Judgment proceedeth from the Lord,","segments":[{"text":"Yes. For every Man’s Judgment proceedeth from the Lord,","proofs":["Proverbs 29:26"],"refs":[{"printed":"Proverbs 29:26","osis":["Prov.29.26"]}],"note":null}],"items":[]},{"question":"Can Man make his own Fortune?","answer":"No. For the way of Man is not in himself, neither is it in Man that walketh to direct his Steps,","segments":[{"text":"No. For the way of Man is not in himself, neither is it in Man that walketh to direct his Steps,","proofs":["Jeremiah 10:23"],"refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"note":null}],"items":[]},{"question":"When Man purposeth, doth God dispose?","answer":"Yes. A Man’s Heart deviseth his Way, but the Lord directeth his Steps,","segments":[{"text":"Yes. A Man’s Heart deviseth his Way, but the Lord directeth his Steps,","proofs":["Proverbs 16:9"],"refs":[{"printed":"Proverbs 16:9","osis":["Prov.16.9"]}],"note":null}],"items":[]},{"question":"Do all Comforts and Crosses come from God’s Hand?","answer":"Yes. For he hath said, I make Peace, and create Evil; I the Lord do all these Things,","segments":[{"text":"Yes. For he hath said, I make Peace, and create Evil; I the Lord do all these Things,","proofs":["Isaiah 45:7"],"refs":[{"printed":"Isaiah 45:7","osis":["Isa.45.7"]}],"note":null}],"items":[]},{"question":"Doth God’s Providence extend it self to the smallest Things?","answer":"Yes. The very Hairs of your Head are all Number’d,","segments":[{"text":"Yes. The very Hairs of your Head are all Number’d,","proofs":["Matthew 10:30"],"refs":[{"printed":"Matthew 10:30","osis":["Matt.10.30"]}],"note":null}],"items":[]}]},{"question":"Is God’s Government Holy?","answer":"Yes. He is holy in all his Works,","segments":[{"text":"Yes. He is holy in all his Works,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null}],"items":[{"question":"Is it Wise?","answer":"Yes. He is wonderful in Counsel, and excellent in Working,","segments":[{"text":"Yes. He is wonderful in Counsel, and excellent in Working,","proofs":["Isaiah 28:29"],"refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null}],"items":[]},{"question":"Is it Powerful?","answer":"Yes. For when he giveth Quietness, who then can make Trouble?","segments":[{"text":"Yes. For when he giveth Quietness, who then can make Trouble?","proofs":["Job 34:29"],"refs":[{"printed":"Job 34:29","osis":["Job.34.29"]}],"note":null}],"items":[]},{"question":"Is it Rightful?","answer":"Yes. God is greater than Man,","segments":[{"text":"Yes. God is greater than Man,","proofs":["Job 33:12"],"refs":[{"printed":"Job 33:12","osis":["Job.33.12"]}],"note":null}],"items":[]},{"question":"Is it Just?","answer":"Yes. For shall not the Judge of all the Earth do Right?","segments":[{"text":"Yes. For shall not the Judge of all the Earth do Right?","proofs":["Genesis 18:25"],"refs":[{"printed":"Genesis 18:25","osis":["Gen.18.25"]}],"note":null}],"items":[]},{"question":"Doth God sometimes Reward and Punish in this Life?","answer":"Yes. The Righteous shall be recompenced in the Earth, much more the Wicked, and the Sinner,","segments":[{"text":"Yes. The Righteous shall be recompenced in the Earth, much more the Wicked, and the Sinner,","proofs":["Proverbs 11:31"],"refs":[{"printed":"Proverbs 11:31","osis":["Prov.11.31"]}],"note":null}],"items":[]},{"question":"But doth he always?","answer":"No. For all Things come alike to all,","segments":[{"text":"No. For all Things come alike to all,","proofs":["Ecclesiastes 9:1–2"],"refs":[{"printed":"Ecclesiastes 9:1–2","osis":["Eccl.9.1-Eccl.9.2"]}],"note":null}],"items":[]}]},{"question":"Doth God govern the World for the good of his Church?","answer":"Yes. For Jacob my Servant’s sake, and Israel mine Elect, I have called thee by thy Name,","segments":[{"text":"Yes. For Jacob my Servant’s sake, and Israel mine Elect, I have called thee by thy Name,","proofs":["Isaiah 45:4"],"refs":[{"printed":"Isaiah 45:4","osis":["Isa.45.4"]}],"note":null}],"items":[{"question":"Is the Government of the World committed to the Lord Jesus?","answer":"Yes. For he is Head over all Things unto the Church,","segments":[{"text":"Yes. For he is Head over all Things unto the Church,","proofs":["Ephesians 1:22"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]}],"note":null}],"items":[]},{"question":"And is all ordered for God’s Glory?","answer":"Yes. For the Lord alone shall be exalted,","segments":[{"text":"Yes. For the Lord alone shall be exalted,","proofs":["Isaiah 2:11"],"refs":[{"printed":"Isaiah 2:11","osis":["Isa.2.11"]}],"note":null}],"items":[]},{"question":"Is it a comfort to good Men that God governs the World?","answer":"Yes. The Lord Reigns, let the Earth Rejoice,","segments":[{"text":"Yes. The Lord Reigns, let the Earth Rejoice,","proofs":["Psalm 97:1"],"refs":[{"printed":"Psalm 97:1","osis":["Ps.97.1"]}],"note":null}],"items":[]},{"question":"Is it a terror to the Wicked?","answer":"Yes. The Lord Reigns, let the People Tremble,","segments":[{"text":"Yes. The Lord Reigns, let the People Tremble,","proofs":["Psalm 99:1"],"refs":[{"printed":"Psalm 99:1","osis":["Ps.99.1"]}],"note":null}],"items":[]},{"question":"Ought we to give him the Praise of it?","answer":"Yes. Hallelujah, the Lord God Omnipotent Reigns,","segments":[{"text":"Yes. Hallelujah, the Lord God Omnipotent Reigns,","proofs":["Revelation 19:6"],"refs":[{"printed":"Revelation 19:6","osis":["Rev.19.6"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":12,"title":"What special Act of Providence did God exercise towards Man in the Estate wherein he was Created?","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"What special Act of Providence did God exercise towards Man in the Estate wherein he was Created?","answer":"When God had created Man, he entred into a Covenant of Life with him, upon condition of perfect Obedience, forbidding him to eat of the Tree of Knowledge of Good and Evil, upon pain of Death.","segments":[{"text":"When God had created Man, he entred into a Covenant of Life with him, upon condition of perfect Obedience, forbidding him to eat of the Tree of Knowledge of Good and Evil, upon pain of Death.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did God make Man happy as well as holy?","answer":"Yes. For he put him into the Garden of Eden,","segments":[{"text":"Yes. For he put him into the Garden of Eden,","proofs":["Genesis 2:15"],"refs":[{"printed":"Genesis 2:15","osis":["Gen.2.15"]}],"note":null}],"items":[{"question":"Did he provide comfortably for him?","answer":"Yes. For he said, I will make him a help meet for him,","segments":[{"text":"Yes. For he said, I will make him a help meet for him,","proofs":["Genesis 2:18"],"refs":[{"printed":"Genesis 2:18","osis":["Gen.2.18"]}],"note":null}],"items":[]},{"question":"Did he admit him into Communion with himself?","answer":"Yes. For he then blessed the Seventh Day, and sanctified it,","segments":[{"text":"Yes. For he then blessed the Seventh Day, and sanctified it,","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":null}],"items":[]},{"question":"Was God well-pleas’d in him?","answer":"Yes. For his delights were with the Sons of Men,","segments":[{"text":"Yes. For his delights were with the Sons of Men,","proofs":["Proverbs 8:31"],"refs":[{"printed":"Proverbs 8:31","osis":["Prov.8.31"]}],"note":null}],"items":[]}]},{"question":"Did God give him a Law?","answer":"Yes. The Lord God Commanded the Man,","segments":[{"text":"Yes. The Lord God Commanded the Man,","proofs":["Genesis 2:16"],"refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"note":null}],"items":[{"question":"Did he give him a command of Trial?","answer":"Yes. Of the Tree of the Knowledge of Good and Evil thou shalt not eat of it,","segments":[{"text":"Yes. Of the Tree of the Knowledge of Good and Evil thou shalt not eat of it,","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"items":[]},{"question":"Did he assure him of Happiness if he obey’d?","answer":"Yes. For of every Tree in the Garden (even the Tree of Life) thou mayest freely eat,","segments":[{"text":"Yes. For of every Tree in the Garden (even the Tree of Life) thou mayest freely eat,","proofs":["Genesis 2:16"],"refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"note":null}],"items":[]},{"question":"Did he threaten Death upon his Disobedience?","answer":"Yes. For in the Day thou eatest thereof thou shalt surely die,","segments":[{"text":"Yes. For in the Day thou eatest thereof thou shalt surely die,","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"items":[]}]},{"question":"Was this God’s Covenant with Adam?","answer":"Yes. For we read of those that like Adam transgressed the Covenant,","segments":[{"text":"Yes. For we read of those that like Adam transgressed the Covenant,","proofs":["Hosea 6:7"],"refs":[{"printed":"Hosea 6:7","osis":["Hos.6.7"]}],"note":null}],"items":[{"question":"Was do this and live one Branch of that Covenant?","answer":"Yes. For the Man that doth them shall live in them,","segments":[{"text":"Yes. For the Man that doth them shall live in them,","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":null}],"items":[]},{"question":"Was fail and die t’other Branch of the Covenant?","answer":"Yes. The Soul that sinneth it shall die,","segments":[{"text":"Yes. The Soul that sinneth it shall die,","proofs":["Ezekiel 18:4"],"refs":[{"printed":"Ezekiel 18:4","osis":["Ezek.18.4"]}],"note":null}],"items":[]},{"question":"Was this the Covenant of Innocency?","answer":"Yes. For the Law was not of Faith,","segments":[{"text":"Yes. For the Law was not of Faith,","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":null}],"items":[]},{"question":"Was there a Mediator of this Covenant?","answer":"No. For it is the better Covenant that is established in the Hands of a Mediator,","segments":[{"text":"No. For it is the better Covenant that is established in the Hands of a Mediator,","proofs":["Hebrews 8:6"],"refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":13,"title":"Did our First Parents continue in the Estate wherein they were created?","part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Did our First Parents continue in the Estate wherein they were created?","answer":"Our First Parents being left to the Freedom of their own Will, fell from the Estate wherein they were created by sinning against God.","segments":[{"text":"Our First Parents being left to the Freedom of their own Will, fell from the Estate wherein they were created by sinning against God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Man now in the State wherein he was created?","answer":"No. For God made Man upright, but they have sought out many Inventions,","segments":[{"text":"No. For God made Man upright, but they have sought out many Inventions,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[{"question":"Can we now say we are perfectly Holy?","answer":"No. If I say I am perfect, it shall prove me perverse,","segments":[{"text":"No. If I say I am perfect, it shall prove me perverse,","proofs":["Job 9:20"],"refs":[{"printed":"Job 9:20","osis":["Job.9.20"]}],"note":null}],"items":[]},{"question":"Can we say we are perfectly Happy?","answer":"No. For Man is born to trouble,","segments":[{"text":"No. For Man is born to trouble,","proofs":["Job 5:7"],"refs":[{"printed":"Job 5:7","osis":["Job.5.7"]}],"note":null}],"items":[]},{"question":"Are we as we were then?","answer":"No. Man was planted a noble Vine, but is turn’d into the degenerate Plant of a strange Vine,","segments":[{"text":"No. Man was planted a noble Vine, but is turn’d into the degenerate Plant of a strange Vine,","proofs":["Jeremiah 2:21"],"refs":[{"printed":"Jeremiah 2:21","osis":["Jer.2.21"]}],"note":null}],"items":[]},{"question":"Did Man continue long in his state of Innocency?","answer":"No. For Man being in Honour abideth not,","segments":[{"text":"No. For Man being in Honour abideth not,","proofs":["Psalm 49:12"],"refs":[{"printed":"Psalm 49:12","osis":["Ps.49.12"]}],"note":null}],"items":[]}]},{"question":"Did God leave Man to the Freedom of his own Will?","answer":"Yes. For if thou scornest thou alone shalt bear it,","segments":[{"text":"Yes. For if thou scornest thou alone shalt bear it,","proofs":["Proverbs 9:12"],"refs":[{"printed":"Proverbs 9:12","osis":["Prov.9.12"]}],"note":null}],"items":[{"question":"Did God draw Adam to Sin?","answer":"No. For God tempteth no Man,","segments":[{"text":"No. For God tempteth no Man,","proofs":["James 1:13"],"refs":[{"printed":"James 1:13","osis":["Jas.1.13"]}],"note":null}],"items":[]},{"question":"Is he any way the Anthor of Sin?","answer":"No. Far be it from God that he should do Wickedness,","segments":[{"text":"No. Far be it from God that he should do Wickedness,","proofs":["Job 34:10"],"refs":[{"printed":"Job 34:10","osis":["Job.34.10"]}],"note":null}],"items":[]},{"question":"Did he do what was fit to be done to prevent it?","answer":"Yes. What could have been done more to my Vineyard?","segments":[{"text":"Yes. What could have been done more to my Vineyard?","proofs":["Isaiah 5:4"],"refs":[{"printed":"Isaiah 5:4","osis":["Isa.5.4"]}],"note":null}],"items":[]},{"question":"Was he oblig’d to do more?","answer":"No. For may he not do what he will with his own?","segments":[{"text":"No. For may he not do what he will with his own?","proofs":["Matthew 20:15"],"refs":[{"printed":"Matthew 20:15","osis":["Matt.20.15"]}],"note":null}],"items":[]},{"question":"Doth all the blame of Man’s Sin lye upon himself then?","answer":"Yes. O Israel thou hast destroy’d thy self,","segments":[{"text":"Yes. O Israel thou hast destroy’d thy self,","proofs":["Hosea 13:9"],"refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]}],"note":null}],"items":[]}]},{"question":"Did Man fall by sinning against God?","answer":"Yes. Thou hast fallen by thine Iniquity,","segments":[{"text":"Yes. Thou hast fallen by thine Iniquity,","proofs":["Hosea 14:1"],"refs":[{"printed":"Hosea 14:1","osis":["Hos.14.1"]}],"note":null}],"items":[{"question":"Was that the beginning of Sin in this World?","answer":"Yes. For by one Man Sin entred into the World,","segments":[{"text":"Yes. For by one Man Sin entred into the World,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":14,"title":"What is Sin?","part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sin?","answer":"Sin is any want of Conformity unto, or Transgression of, the Law of God.","segments":[{"text":"Sin is any want of Conformity unto, or Transgression of, the Law of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there a Moral difference of Good and Evil?","answer":"Yes. For we must cease to do Evil, and learn to do Well,","segments":[{"text":"Yes. For we must cease to do Evil, and learn to do Well,","proofs":["Isaiah 1:16–17"],"refs":[{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]}],"note":null}],"items":[{"question":"Is it all alike then what we do?","answer":"No. For God shall bring every Work into Judgment, whether it be Good, or whether it be Evil,","segments":[{"text":"No. For God shall bring every Work into Judgment, whether it be Good, or whether it be Evil,","proofs":["Ecclesiastes 12:14"],"refs":[{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]}],"note":null}],"items":[]},{"question":"Is there such a thing as Sin in Thought?","answer":"Yes. For the Thought of Foolishness is Sin,","segments":[{"text":"Yes. For the Thought of Foolishness is Sin,","proofs":["Proverbs 24:9"],"refs":[{"printed":"Proverbs 24:9","osis":["Prov.24.9"]}],"note":null}],"items":[]},{"question":"May Sin be committed in Word too?","answer":"Yes. For in the Multitude of Words there wanteth not Sin,","segments":[{"text":"Yes. For in the Multitude of Words there wanteth not Sin,","proofs":["Proverbs 10:19"],"refs":[{"printed":"Proverbs 10:19","osis":["Prov.10.19"]}],"note":null}],"items":[]}]},{"question":"Doth Sin suppose a Law?","answer":"Yes. For where there is no Law, there is no Transgression,","segments":[{"text":"Yes. For where there is no Law, there is no Transgression,","proofs":["Romans 4:15","Romans 5:13"],"refs":[{"printed":"Romans 4:15","osis":["Rom.4.15"]},{"printed":"Romans 5:13","osis":["Rom.5.13"]}],"note":null}],"items":[{"question":"Is Sin the Breach of a Law?","answer":"Yes. For Sin is the Transgression of the Law,","segments":[{"text":"Yes. For Sin is the Transgression of the Law,","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"items":[]},{"question":"Is it God’s Law only that can make a thing to be Sin?","answer":"Yes. For against thee, thee only, have I sinned,","segments":[{"text":"Yes. For against thee, thee only, have I sinned,","proofs":["Psalm 51:4"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null}],"items":[]},{"question":"Is every Breach of God’s Law Sin?","answer":"Yes. For all Unrighteousness is Sin,","segments":[{"text":"Yes. For all Unrighteousness is Sin,","proofs":["1 John 5:17"],"refs":[{"printed":"1 John 5:17","osis":["1John.5.17"]}],"note":null}],"items":[]},{"question":"Are we to judge of Sin by the Law?","answer":"Yes. For by the Law is the Knowledge of Sin,","segments":[{"text":"Yes. For by the Law is the Knowledge of Sin,","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]},{"question":"Could we discover Sin without some Law?","answer":"No. For I had not known Sin but by the Law,","segments":[{"text":"No. For I had not known Sin but by the Law,","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null}],"items":[]},{"question":"Is the Transgression of the Law of Nature Sin?","answer":"Yes. For they that have not the written Law, shew the Work of the Law written in their Hearts,","segments":[{"text":"Yes. For they that have not the written Law, shew the Work of the Law written in their Hearts,","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null}],"items":[]},{"question":"But doth the written Law discover the Root of Sin?","answer":"Yes. I had not known Lust, except the Law had said, Thou shalt not covet,","segments":[{"text":"Yes. I had not known Lust, except the Law had said, Thou shalt not covet,","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null}],"items":[]}]},{"question":"Is Ignorance of God Sin?","answer":"Yes. He shall take Vengeance on them that know not God,","segments":[{"text":"Yes. He shall take Vengeance on them that know not God,","proofs":["2 Thessalonians 1:8"],"refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"note":null}],"items":[{"question":"Is Disaffection to God’s Government Sin?","answer":"Yes. My People would not hearken to my Voice, and Israel would none of me,","segments":[{"text":"Yes. My People would not hearken to my Voice, and Israel would none of me,","proofs":["Psalm 81:11"],"refs":[{"printed":"Psalm 81:11","osis":["Ps.81.11"]}],"note":null}],"items":[]},{"question":"Is all Disobedience to God’s Law Sin?","answer":"Yes. For the wrath of God comes upon the Children of Disobedience,","segments":[{"text":"Yes. For the wrath of God comes upon the Children of Disobedience,","proofs":["Colossians 3:6"],"refs":[{"printed":"Colossians 3:6","osis":["Col.3.6"]}],"note":null}],"items":[]},{"question":"Is it a Sin to omit the good which God has commanded?","answer":"Yes. For to him that knows to do good, and doth it not, to him it is Sin,","segments":[{"text":"Yes. For to him that knows to do good, and doth it not, to him it is Sin,","proofs":["James 4:17"],"refs":[{"printed":"James 4:17","osis":["Jas.4.17"]}],"note":null}],"items":[]},{"question":"Is it a Sin to do it Negligently?","answer":"Yes. For if thou dost not well, Sin lyes at the Door,","segments":[{"text":"Yes. For if thou dost not well, Sin lyes at the Door,","proofs":["Genesis 4:7"],"refs":[{"printed":"Genesis 4:7","osis":["Gen.4.7"]}],"note":null}],"items":[]},{"question":"Is it a Sin to do the Evil which God hath forbidden?","answer":"Yes. For he hath said, O do not this abominable thing which I hate,","segments":[{"text":"Yes. For he hath said, O do not this abominable thing which I hate,","proofs":["Jeremiah 44:4"],"refs":[{"printed":"Jeremiah 44:4","osis":["Jer.44.4"]}],"note":null}],"items":[]},{"question":"Is the Inclination to evil Sin?","answer":"Yes. For St. Paul speaks of the Sin that dwells in us,","segments":[{"text":"Yes. For St. Paul speaks of the Sin that dwells in us,","proofs":["Romans 7:17"],"refs":[{"printed":"Romans 7:17","osis":["Rom.7.17"]}],"note":null}],"items":[]}]},{"question":"Is Sin the worst of Evils?","answer":"Yes. It is an Evil thing, and a bitter, to forsake the Lord,","segments":[{"text":"Yes. It is an Evil thing, and a bitter, to forsake the Lord,","proofs":["Jeremiah 2:19"],"refs":[{"printed":"Jeremiah 2:19","osis":["Jer.2.19"]}],"note":null}],"items":[{"question":"Is the sinfulness of it the worst thing in it?","answer":"Yes. For Sin by the Commandment becomes exceeding sinful,","segments":[{"text":"Yes. For Sin by the Commandment becomes exceeding sinful,","proofs":["Romans 7:13"],"refs":[{"printed":"Romans 7:13","osis":["Rom.7.13"]}],"note":null}],"items":[]},{"question":"Is Sin worse than Affliction?","answer":"Yes. For Moses by Faith chose rather to suffer Affliction, than to enjoy the Pleasures of Sin,","segments":[{"text":"Yes. For Moses by Faith chose rather to suffer Affliction, than to enjoy the Pleasures of Sin,","proofs":["Hebrews 11:25"],"refs":[{"printed":"Hebrews 11:25","osis":["Heb.11.25"]}],"note":null}],"items":[]},{"question":"Is it displeasing to God?","answer":"Yes. God is angry with the wicked every Day,","segments":[{"text":"Yes. God is angry with the wicked every Day,","proofs":["Psalm 7:11"],"refs":[{"printed":"Psalm 7:11","osis":["Ps.7.11"]}],"note":null}],"items":[]},{"question":"Is it destructive to our selves?","answer":"Yes. Besure your Sin will find you out,","segments":[{"text":"Yes. Besure your Sin will find you out,","proofs":["Numbers 32:23"],"refs":[{"printed":"Numbers 32:23","osis":["Num.32.23"]}],"note":null}],"items":[]}]},{"question":"Ought we not therefore to take heed of Sin?","answer":"Yes. Stand in awe, and Sin not,","segments":[{"text":"Yes. Stand in awe, and Sin not,","proofs":["Psalm 4:4"],"refs":[{"printed":"Psalm 4:4","osis":["Ps.4.4"]}],"note":null}],"items":[{"question":"And of all Appearances of it?","answer":"Yes. Abstain from all Appearances of Evil,","segments":[{"text":"Yes. Abstain from all Appearances of Evil,","proofs":["1 Thessalonians 5:22"],"refs":[{"printed":"1 Thessalonians 5:22","osis":["1Thess.5.22"]}],"note":null}],"items":[]},{"question":"And all Approaches towards it?","answer":"Yes. Touch not the unclean thing,","segments":[{"text":"Yes. Touch not the unclean thing,","proofs":["2 Corinthians 6:17"],"refs":[{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]}],"note":null}],"items":[]},{"question":"And must we hate it?","answer":"Yes. Ye that Love the Lord, hate Evil,","segments":[{"text":"Yes. Ye that Love the Lord, hate Evil,","proofs":["Psalm 97:10"],"refs":[{"printed":"Psalm 97:10","osis":["Ps.97.10"]}],"note":null}],"items":[]},{"question":"Must little Children take heed of Sin?","answer":"Yes. My little Children, these Things write I unto you, that ye Sin not,","segments":[{"text":"Yes. My little Children, these Things write I unto you, that ye Sin not,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null}],"items":[]},{"question":"Is it folly to make light of Sin?","answer":"Yes. Fools make a mock at Sin,","segments":[{"text":"Yes. Fools make a mock at Sin,","proofs":["Proverbs 14:9"],"refs":[{"printed":"Proverbs 14:9","osis":["Prov.14.9"]}],"note":null}],"items":[]},{"question":"Will our observing the Law of God be the best Preservative against Sin?","answer":"Yes. Thy Word have I hid in my Heart, that I might not Sin against thee,","segments":[{"text":"Yes. Thy Word have I hid in my Heart, that I might not Sin against thee,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null}],"items":[]},{"question":"Will an Eye to God be the best Argument against Sin?","answer":"Yes. How shall I do this great Wickedness, and Sin against God?","segments":[{"text":"Yes. How shall I do this great Wickedness, and Sin against God?","proofs":["Genesis 39:9"],"refs":[{"printed":"Genesis 39:9","osis":["Gen.39.9"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":15,"title":"What was the Sin whereby our First Parents fell from the Estate wherein they were Created?","part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What was the Sin whereby our First Parents fell from the Estate wherein they were Created?","answer":"The Sin whereby our First Parents fell from the State wherein they were Created, was their eating the Forbidden Fruit.","segments":[{"text":"The Sin whereby our First Parents fell from the State wherein they were Created, was their eating the Forbidden Fruit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did our First Parents eat the forbidden Fruit?","answer":"Yes. Thou hast eaten of the Tree of which I commanded thee, saying, Thou shalt not eat of it,","segments":[{"text":"Yes. Thou hast eaten of the Tree of which I commanded thee, saying, Thou shalt not eat of it,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null}],"items":[{"question":"Was their doing so Disobedience?","answer":"Yes. For ’twas by one Man’s Disobedience that many were made Sinners,","segments":[{"text":"Yes. For ’twas by one Man’s Disobedience that many were made Sinners,","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"Did the Woman eat the forbidden Fruit first?","answer":"Yes. The Woman being deceived was in the Transgression,","segments":[{"text":"Yes. The Woman being deceived was in the Transgression,","proofs":["1 Timothy 2:14"],"refs":[{"printed":"1 Timothy 2:14","osis":["1Tim.2.14"]}],"note":null}],"items":[]},{"question":"Did the Serpent tempt her to it?","answer":"Yes. The Serpent beguiled Eve through his Subtilty,","segments":[{"text":"Yes. The Serpent beguiled Eve through his Subtilty,","proofs":["2 Corinthians 11:3"],"refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"items":[]},{"question":"Was that Serpent the Devil?","answer":"Yes. The old Serpent is the Devil and Satan,","segments":[{"text":"Yes. The old Serpent is the Devil and Satan,","proofs":["Revelation 20:2"],"refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"note":null}],"items":[]},{"question":"Did he aim to make Man as Miserable as himself?","answer":"Yes. He was a Murtherer from the beginning,","segments":[{"text":"Yes. He was a Murtherer from the beginning,","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null}],"items":[]}]},{"question":"Did the Tempter teach them to question the Command?","answer":"Yes. He said to the Woman, hath God said ye shall not eat?","segments":[{"text":"Yes. He said to the Woman, hath God said ye shall not eat?","proofs":["Genesis 3:1"],"refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"note":null}],"items":[{"question":"Did he promise them safety in Sin?","answer":"Yes. He said, ye shall not surely die,","segments":[{"text":"Yes. He said, ye shall not surely die,","proofs":["Genesis 3:4"],"refs":[{"printed":"Genesis 3:4","osis":["Gen.3.4"]}],"note":null}],"items":[]},{"question":"Did he promise them Advantage by the Sin?","answer":"Yes. In the Day ye eat thereof your Eyes shall be opened,","segments":[{"text":"Yes. In the Day ye eat thereof your Eyes shall be opened,","proofs":["Genesis 3:5"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"note":null}],"items":[]},{"question":"Did he Feed them with high Thoughts of themselves?","answer":"Yes. Ye shall be as Gods,","segments":[{"text":"Yes. Ye shall be as Gods,","proofs":["Genesis 3:5"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"note":null}],"items":[]},{"question":"Did he suggest to them hard Thoughts of God?","answer":"Yes. For he said, God doth know this,","segments":[{"text":"Yes. For he said, God doth know this,","proofs":["Genesis 3:5"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"note":null}],"items":[]},{"question":"Did Eve do well to parley with him?","answer":"No. For we should cease to hear the Instruction that causeth to err from the Words of Knowledge,","segments":[{"text":"No. For we should cease to hear the Instruction that causeth to err from the Words of Knowledge,","proofs":["Proverbs 19:27"],"refs":[{"printed":"Proverbs 19:27","osis":["Prov.19.27"]}],"note":null}],"items":[]}]},{"question":"Did the Devil prevail in the Temptation?","answer":"Yes. For she took of the Fruit, and did eat, and gave also to her Husband with her, and he did eat,","segments":[{"text":"Yes. For she took of the Fruit, and did eat, and gave also to her Husband with her, and he did eat,","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"items":[{"question":"Was there in this Sin the lust of the Flesh?","answer":"Yes. For she saw that the Tree was good for Food.","segments":[{"text":"Yes. For she saw that the Tree was good for Food.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was there in it the lust of the Eye?","answer":"Yes. For she saw that it was pleasant to the Eyes,","segments":[{"text":"Yes. For she saw that it was pleasant to the Eyes,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And the Pride of Life?","answer":"Yes. For she saw ’twas a Tree to be desir’d to make one wise,","segments":[{"text":"Yes. For she saw ’twas a Tree to be desir’d to make one wise,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Unbelief of the Word of God at the bottom of it?","answer":"Yes. ’Tis the evil Heart of Unbelief that departs from the Living God,","segments":[{"text":"Yes. ’Tis the evil Heart of Unbelief that departs from the Living God,","proofs":["Hebrews 3:12"],"refs":[{"printed":"Hebrews 3:12","osis":["Heb.3.12"]}],"note":null}],"items":[]},{"question":"Was there in it an Opposition to the Divine Law?","answer":"Yes. For Sin took occasion by the Commandment,","segments":[{"text":"Yes. For Sin took occasion by the Commandment,","proofs":["Romans 7:8"],"refs":[{"printed":"Romans 7:8","osis":["Rom.7.8"]}],"note":null}],"items":[]},{"question":"Was Disobedience in a small Matter a great Provocation?","answer":"Yes. For Rebellion is as the Sin of Witchcraft, and Stubbornness is Iniquity and Idolatry,","segments":[{"text":"Yes. For Rebellion is as the Sin of Witchcraft, and Stubbornness is Iniquity and Idolatry,","proofs":["1 Samuel 15:23"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]}],"note":null}],"items":[]},{"question":"If Adam fell thus, have we any reason to be secure?","answer":"No. Wherefore let him that thinks he stands, take heed lest he fall,","segments":[{"text":"No. Wherefore let him that thinks he stands, take heed lest he fall,","proofs":["1 Corinthians 10:12"],"refs":[{"printed":"1 Corinthians 10:12","osis":["1Cor.10.12"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":16,"title":"Did all Mankind fall in Adam’s first Transgression?","part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did all Mankind fall in Adam’s first Transgression?","answer":"The Covenant being made with Adam, not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him, and fell with him, in his first Transgression.","segments":[{"text":"The Covenant being made with Adam, not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him, and fell with him, in his first Transgression.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we concern’d in our first Parents Disobedience?","answer":"Yes. For by the Offence of one, Judgment came upon all Men to Condemnation,","segments":[{"text":"Yes. For by the Offence of one, Judgment came upon all Men to Condemnation,","proofs":["Romans 5:18"],"refs":[{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"note":null}],"items":[{"question":"Were we in their Loins when they eat forbidden Fruit?","answer":"Yes. For Adam call’d his Wive’s Name Eve, because she was the Mother of all living,","segments":[{"text":"Yes. For Adam call’d his Wive’s Name Eve, because she was the Mother of all living,","proofs":["Genesis 3:20"],"refs":[{"printed":"Genesis 3:20","osis":["Gen.3.20"]}],"note":null}],"items":[]},{"question":"Was Adam a common Father?","answer":"Yes. For he was to be fruitful, and multiply, and replenish the Earth,","segments":[{"text":"Yes. For he was to be fruitful, and multiply, and replenish the Earth,","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null}],"items":[]},{"question":"Was he a publick Person?","answer":"Yes. For he was the Figure of him that was to come,","segments":[{"text":"Yes. For he was the Figure of him that was to come,","proofs":["Romans 5:14"],"refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"note":null}],"items":[]},{"question":"Was the Covenant made with him, and his Posterity?","answer":"Yes. For God always establish’d his Covenant with Men, and with their Seed after them,","segments":[{"text":"Yes. For God always establish’d his Covenant with Men, and with their Seed after them,","proofs":["Genesis 9:9"],"refs":[{"printed":"Genesis 9:9","osis":["Gen.9.9"]}],"note":null}],"items":[]}]},{"question":"Was Adam’s Sin our Ruin then?","answer":"Yes. For through the Offence of one many are dead,","segments":[{"text":"Yes. For through the Offence of one many are dead,","proofs":["Romans 5:15"],"refs":[{"printed":"Romans 5:15","osis":["Rom.5.15"]}],"note":null}],"items":[{"question":"Was the Honour of the Humane Nature thereby stain’d?","answer":"Yes. For Adam begat a Son in his own Likeness,","segments":[{"text":"Yes. For Adam begat a Son in his own Likeness,","proofs":["Genesis 5:3"],"refs":[{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null}],"items":[]},{"question":"Was the Power of the Humane Nature thereby weakened?","answer":"Yes. For when we were without Strength, Christ died for us,","segments":[{"text":"Yes. For when we were without Strength, Christ died for us,","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null}],"items":[]},{"question":"Was the Purity of it thereby corrupted?","answer":"Yes. For in us, that is, in our Flesh, there dwells no good thing,","segments":[{"text":"Yes. For in us, that is, in our Flesh, there dwells no good thing,","proofs":["Romans 7:18"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"note":null}],"items":[]},{"question":"Was Adam himself degenerated?","answer":"Yes. For God said to him, Dust thou art,","segments":[{"text":"Yes. For God said to him, Dust thou art,","proofs":["Genesis 3:19"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null}],"items":[]},{"question":"And are we in like manner degenerated?","answer":"Yes. For we have all borne the Image of the Earthy,","segments":[{"text":"Yes. For we have all borne the Image of the Earthy,","proofs":["1 Corinthians 15:49"],"refs":[{"printed":"1 Corinthians 15:49","osis":["1Cor.15.49"]}],"note":null}],"items":[]}]},{"question":"Is this Degeneracy universal?","answer":"Yes. For all Flesh hath corrupted his Way,","segments":[{"text":"Yes. For all Flesh hath corrupted his Way,","proofs":["Genesis 6:12"],"refs":[{"printed":"Genesis 6:12","osis":["Gen.6.12"]}],"note":null}],"items":[{"question":"Did our Lord Jesus descend from Adam by ordinary Generation?","answer":"No. For he is the Lord from Heaven,","segments":[{"text":"No. For he is the Lord from Heaven,","proofs":["1 Corinthians 15:47"],"refs":[{"printed":"1 Corinthians 15:47","osis":["1Cor.15.47"]}],"note":null}],"items":[]},{"question":"Did he then sin in Adam?","answer":"No. For he is undefiled, separate from Sinners,","segments":[{"text":"No. For he is undefiled, separate from Sinners,","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"items":[]},{"question":"Did all the rest of Mankind sin in Adam?","answer":"Yes. For how can he be clean that is born of a Woman?","segments":[{"text":"Yes. For how can he be clean that is born of a Woman?","proofs":["Job 25:4"],"refs":[{"printed":"Job 25:4","osis":["Job.25.4"]}],"note":null}],"items":[]},{"question":"Are the Ways of the Lord herein equal?","answer":"Yes. But our Ways are unequal?","segments":[{"text":"Yes. But our Ways are unequal?","proofs":["Ezekiel 18:29"],"refs":[{"printed":"Ezekiel 18:29","osis":["Ezek.18.29"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":17,"title":"Into what Estate did the Fall bring Mankind?","part":null,"questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Into what Estate did the Fall bring Mankind?","answer":"The Fall brought Mankind into an Estate of Sin and Misery.","segments":[{"text":"The Fall brought Mankind into an Estate of Sin and Misery.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Mankind in a State of Sin?","answer":"Yes. For both Jews and Gentiles are all under Sin,","segments":[{"text":"Yes. For both Jews and Gentiles are all under Sin,","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null}],"items":[{"question":"Is a State of Sin a sad State?","answer":"Yes. For they that are in the Flesh cannot please God,","segments":[{"text":"Yes. For they that are in the Flesh cannot please God,","proofs":["Romans 8:8"],"refs":[{"printed":"Romans 8:8","osis":["Rom.8.8"]}],"note":null}],"items":[]},{"question":"Did the Fall bring us into a State of Sin?","answer":"Yes. For by it many were made Sinners,","segments":[{"text":"Yes. For by it many were made Sinners,","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"Doth the World continue in that State?","answer":"Yes. For the whole World lyes in Wickedness,","segments":[{"text":"Yes. For the whole World lyes in Wickedness,","proofs":["1 John 5:19"],"refs":[{"printed":"1 John 5:19","osis":["1John.5.19"]}],"note":null}],"items":[]},{"question":"And are you by Nature in that State?","answer":"Yes. If I justifie my self, my own Mouth shall condemn me,","segments":[{"text":"Yes. If I justifie my self, my own Mouth shall condemn me,","proofs":["Job 9:20"],"refs":[{"printed":"Job 9:20","osis":["Job.9.20"]}],"note":null}],"items":[]}]},{"question":"Is Mankind in a State of Misery?","answer":"Yes. The Misery of Man is great upon him,","segments":[{"text":"Yes. The Misery of Man is great upon him,","proofs":["Ecclesiastes 8:6"],"refs":[{"printed":"Ecclesiastes 8:6","osis":["Eccl.8.6"]}],"note":null}],"items":[{"question":"Is Sin the Cause of all that Misery?","answer":"Yes. For Death entred by Sin, and so Death passed upon all Men,","segments":[{"text":"Yes. For Death entred by Sin, and so Death passed upon all Men,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]},{"question":"Is Misery the Consequent of Sin?","answer":"Yes. For Evil pursues Sinners,","segments":[{"text":"Yes. For Evil pursues Sinners,","proofs":["Proverbs 13:21"],"refs":[{"printed":"Proverbs 13:21","osis":["Prov.13.21"]}],"note":null}],"items":[]},{"question":"Do all the Creatures share in the sad Effects of Sin?","answer":"Yes. Cursed is the Ground for thy sake,","segments":[{"text":"Yes. Cursed is the Ground for thy sake,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null}],"items":[]},{"question":"And cou’d all this Mischief come from that one Sin?","answer":"Yes. For how great a Matter doth a little Fire kindle?","segments":[{"text":"Yes. For how great a Matter doth a little Fire kindle?","proofs":["James 3:5–6"],"refs":[{"printed":"James 3:5–6","osis":["Jas.3.5-Jas.3.6"]}],"note":null}],"items":[]}]},{"question":"Did the Fall bring Mankind into a State of Apostacy from God?","answer":"Yes. For they are all gone aside,","segments":[{"text":"Yes. For they are all gone aside,","proofs":["Psalm 14:3"],"refs":[{"printed":"Psalm 14:3","osis":["Ps.14.3"]}],"note":null}],"items":[{"question":"Is that a sinful State?","answer":"Yes. For it is great Whoredom to depart from the Lord,","segments":[{"text":"Yes. For it is great Whoredom to depart from the Lord,","proofs":["Hosea 1:2"],"refs":[{"printed":"Hosea 1:2","osis":["Hos.1.2"]}],"note":null}],"items":[]},{"question":"And is it a miserable State?","answer":"Yes. Wo unto them, for they have fled from me,","segments":[{"text":"Yes. Wo unto them, for they have fled from me,","proofs":["Hosea 7:13"],"refs":[{"printed":"Hosea 7:13","osis":["Hos.7.13"]}],"note":null}],"items":[]}]},{"question":"Did the Fall bring Mankind into a State of Slavery to Satan?","answer":"Yes. For they are taken Captive by him at his Will,","segments":[{"text":"Yes. For they are taken Captive by him at his Will,","proofs":["2 Timothy 2:26"],"refs":[{"printed":"2 Timothy 2:26","osis":["2Tim.2.26"]}],"note":null}],"items":[{"question":"Is that a sinful State?","answer":"Yes. For the Prince of the Power of the Air works in the Children of Disobedience,","segments":[{"text":"Yes. For the Prince of the Power of the Air works in the Children of Disobedience,","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null}],"items":[]},{"question":"Is it a miserable State?","answer":"Yes. For the God of this World hath blinded their Minds,","segments":[{"text":"Yes. For the God of this World hath blinded their Minds,","proofs":["2 Corinthians 4:4"],"refs":[{"printed":"2 Corinthians 4:4","osis":["2Cor.4.4"]}],"note":null}],"items":[]},{"question":"Is it like the Condition of the Prodigal Son?","answer":"Yes. For he went into a far Country, wasted his Substance, began to be in Want, and was sent into the Fields to feed Swine,","segments":[{"text":"Yes. For he went into a far Country, wasted his Substance, began to be in Want, and was sent into the Fields to feed Swine,","proofs":["Luke 15:13–15"],"refs":[{"printed":"Luke 15:13–15","osis":["Luke.15.13-Luke.15.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":18,"title":"Wherein consists the Sinfulness of that Estate whereinto Man fell?","part":null,"questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists the Sinfulness of that Estate whereinto Man fell?","answer":"The Sinfulness of that Estate whereinto Man fell, consists in the Guilt of Adam’s first Sin, the Want of Original Righteousness, and the Corruption of his whole Nature, (which is commonly call’d Original Sin) together with all Actual Transgressions which proceed from it.","segments":[{"text":"The Sinfulness of that Estate whereinto Man fell, consists in the Guilt of Adam’s first Sin, the Want of Original Righteousness, and the Corruption of his whole Nature, (which is commonly call’d Original Sin) together with all Actual Transgressions which proceed from it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we all born under Guilt?","answer":"Yes. For all the World is guilty before God,","segments":[{"text":"Yes. For all the World is guilty before God,","proofs":["Romans 3:19"],"refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null}],"items":[{"question":"Doth the whole Race of Mankind stand attainted at God’s Bar?","answer":"Yes. For the Scripture hath concluded all under Sin,","segments":[{"text":"Yes. For the Scripture hath concluded all under Sin,","proofs":["Galatians 3:22"],"refs":[{"printed":"Galatians 3:22","osis":["Gal.3.22"]}],"note":null}],"items":[]},{"question":"Is this according to God’s Rule of Judgment?","answer":"Yes. For he visiteth the Iniquity of the Fathers upon the Children,","segments":[{"text":"Yes. For he visiteth the Iniquity of the Fathers upon the Children,","proofs":["Exodus 20:5"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]}],"note":null}],"items":[]},{"question":"Is not God unrighteous who thus takes Vengeance?","answer":"No. God forbid, for then how shall God judge the World?","segments":[{"text":"No. God forbid, for then how shall God judge the World?","proofs":["Romans 3:5–6"],"refs":[{"printed":"Romans 3:5–6","osis":["Rom.3.5-Rom.3.6"]}],"note":null}],"items":[]}]},{"question":"Are we all born in Sin?","answer":"Yes. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me,","segments":[{"text":"Yes. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me,","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null}],"items":[{"question":"Are we of a sinful Brood?","answer":"Yes. For we are a Seed of evil Doers,","segments":[{"text":"Yes. For we are a Seed of evil Doers,","proofs":["Isaiah 1:4"],"refs":[{"printed":"Isaiah 1:4","osis":["Isa.1.4"]}],"note":null}],"items":[]},{"question":"May we be truly call’d Sinners by Nature?","answer":"Yes. Thou wast call’d a Transgressor from the Womb,","segments":[{"text":"Yes. Thou wast call’d a Transgressor from the Womb,","proofs":["Isaiah 48:8"],"refs":[{"printed":"Isaiah 48:8","osis":["Isa.48.8"]}],"note":null}],"items":[]}]},{"question":"Is there in every of us by Nature the Want of Original Righteousness?","answer":"Yes. There is none Righteous, no, not one,","segments":[{"text":"Yes. There is none Righteous, no, not one,","proofs":["Romans 3:10"],"refs":[{"printed":"Romans 3:10","osis":["Rom.3.10"]}],"note":null}],"items":[{"question":"Is there in us an Averseness to that which is good?","answer":"Yes. For the carnal Mind is Enmity against God,","segments":[{"text":"Yes. For the carnal Mind is Enmity against God,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null}],"items":[]},{"question":"Is there in us a moral Impotency to that which is good?","answer":"Yes. For the Carnal Mind is not in Subjection to the Law of God, neither indeed can be,","segments":[{"text":"Yes. For the Carnal Mind is not in Subjection to the Law of God, neither indeed can be,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null}],"items":[]},{"question":"Can we of our selves do any thing that is good?","answer":"No. For we are not sufficient of our selves to think any thing as of our selves,","segments":[{"text":"No. For we are not sufficient of our selves to think any thing as of our selves,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null}],"items":[]}]},{"question":"Is there in us a Proneness to that which is Evil?","answer":"Yes. My People are bent to Backsliding from me,","segments":[{"text":"Yes. My People are bent to Backsliding from me,","proofs":["Hosea 11:7"],"refs":[{"printed":"Hosea 11:7","osis":["Hos.11.7"]}],"note":null}],"items":[{"question":"Are there the Snares of Sin in our Bodies?","answer":"Yes. For there is a Law in the Members warring against the Law of the Mind,","segments":[{"text":"Yes. For there is a Law in the Members warring against the Law of the Mind,","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null}],"items":[]},{"question":"And are there the Seeds of Sin in our Souls?","answer":"Yes. For when I would do Good, Evil is present with me,","segments":[{"text":"Yes. For when I would do Good, Evil is present with me,","proofs":["Romans 7:21"],"refs":[{"printed":"Romans 7:21","osis":["Rom.7.21"]}],"note":null}],"items":[]},{"question":"And is the Stain of Sin upon both?","answer":"Yes. For all have sinned, and come short of the Glory of God,","segments":[{"text":"Yes. For all have sinned, and come short of the Glory of God,","proofs":["Romans 3:23"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]}],"note":null}],"items":[]}]},{"question":"Did we all bring Sin into the World with us?","answer":"Yes. For Man is born like the wild Ass’s Colt,","segments":[{"text":"Yes. For Man is born like the wild Ass’s Colt,","proofs":["Job 11:12"],"refs":[{"printed":"Job 11:12","osis":["Job.11.12"]}],"note":null}],"items":[{"question":"Is it in little Children?","answer":"Yes. For Foolishness is bound in the Heart of a Child,","segments":[{"text":"Yes. For Foolishness is bound in the Heart of a Child,","proofs":["Proverbs 22:15"],"refs":[{"printed":"Proverbs 22:15","osis":["Prov.22.15"]}],"note":null}],"items":[]},{"question":"As Reason improves, doth Sin grow up with it?","answer":"Yes. For when the Blade is sprung up, then appear the Tares also,","segments":[{"text":"Yes. For when the Blade is sprung up, then appear the Tares also,","proofs":["Matthew 13:26"],"refs":[{"printed":"Matthew 13:26","osis":["Matt.13.26"]}],"note":null}],"items":[]},{"question":"Is it not a Wonder of Mercy then that we are any of us alive?","answer":"Yes. It is of the Lord’s Mercies that we are not consum’d,","segments":[{"text":"Yes. It is of the Lord’s Mercies that we are not consum’d,","proofs":["Lamentations 3:22"],"refs":[{"printed":"Lamentations 3:22","osis":["Lam.3.22"]}],"note":null}],"items":[]}]},{"question":"Is the whole Nature of Man corrupted by the Fall?","answer":"Yes. The whole Head is sick, and the whole Heart is faint,","segments":[{"text":"Yes. The whole Head is sick, and the whole Heart is faint,","proofs":["Isaiah 1:5"],"refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"note":null}],"items":[{"question":"Is the Understanding corrupted?","answer":"Yes. The Understanding is darkned, being alienated from the Life of God,","segments":[{"text":"Yes. The Understanding is darkned, being alienated from the Life of God,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null}],"items":[]},{"question":"Is that unapt to admit the Rays of the Divine Light?","answer":"Yes. For they are spiritually discern’d,","segments":[{"text":"Yes. For they are spiritually discern’d,","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null}],"items":[]},{"question":"Is the Will corrupted?","answer":"Yes. The Neck is an Iron Sinew,","segments":[{"text":"Yes. The Neck is an Iron Sinew,","proofs":["Isaiah 48:4"],"refs":[{"printed":"Isaiah 48:4","osis":["Isa.48.4"]}],"note":null}],"items":[]},{"question":"And is that unapt to submit to the Rule of the Divine Law?","answer":"Yes. For what is the Almighty (say they) that we should serve him?","segments":[{"text":"Yes. For what is the Almighty (say they) that we should serve him?","proofs":["Job 21:15"],"refs":[{"printed":"Job 21:15","osis":["Job.21.15"]}],"note":null}],"items":[]},{"question":"Are the Thoughts corrupted?","answer":"Yes. For the Imagination of Man’s Heart is evil from his Youth,","segments":[{"text":"Yes. For the Imagination of Man’s Heart is evil from his Youth,","proofs":["Genesis 8:21"],"refs":[{"printed":"Genesis 8:21","osis":["Gen.8.21"]}],"note":null}],"items":[]},{"question":"Is the Fancy full of Vanity?","answer":"Yes. Vain Thoughts lodge within us,","segments":[{"text":"Yes. Vain Thoughts lodge within us,","proofs":["Jeremiah 4:14"],"refs":[{"printed":"Jeremiah 4:14","osis":["Jer.4.14"]}],"note":null}],"items":[]},{"question":"Are the Affections corrupted?","answer":"Yes. ’Tis a carnal Mind,","segments":[{"text":"Yes. ’Tis a carnal Mind,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null}],"items":[]},{"question":"Is Conscience it self corrupted?","answer":"Yes. Even the Mind and Conscience is defiled,","segments":[{"text":"Yes. Even the Mind and Conscience is defiled,","proofs":["Titus 1:15"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"note":null}],"items":[]},{"question":"Is the whole Soul corrupted?","answer":"Yes. The Heart is deceitful above all Things,","segments":[{"text":"Yes. The Heart is deceitful above all Things,","proofs":["Jeremiah 17:9"],"refs":[{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]}],"note":null}],"items":[]}]},{"question":"Is this Corruption of the Mind Sin?","answer":"Yes. For it is Enmity against God,","segments":[{"text":"Yes. For it is Enmity against God,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null}],"items":[{"question":"Have we it from our Original?","answer":"Yes. For that which is born of the Flesh is Flesh,","segments":[{"text":"Yes. For that which is born of the Flesh is Flesh,","proofs":["John 3:6"],"refs":[{"printed":"John 3:6","osis":["John.3.6"]}],"note":null}],"items":[]},{"question":"Do we derive it through our Parents?","answer":"Yes. For who can bring a clean thing out of an unclean?","segments":[{"text":"Yes. For who can bring a clean thing out of an unclean?","proofs":["Job 14:4"],"refs":[{"printed":"Job 14:4","osis":["Job.14.4"]}],"note":null}],"items":[]},{"question":"Doth it render us odious to God’s Holiness?","answer":"Yes. For the Foolish shall not stand in his Sight,","segments":[{"text":"Yes. For the Foolish shall not stand in his Sight,","proofs":["Psalm 5:5"],"refs":[{"printed":"Psalm 5:5","osis":["Ps.5.5"]}],"note":null}],"items":[]},{"question":"Doth it render us obnoxious to his Justice?","answer":"Yes. For Death reigns over them that have not sinn’d after the Similitude of Adam’s Transgression,","segments":[{"text":"Yes. For Death reigns over them that have not sinn’d after the Similitude of Adam’s Transgression,","proofs":["Romans 5:14"],"refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"note":null}],"items":[]}]},{"question":"Doth this Original Corruption produce Actual Transgression?","answer":"Yes. For a corrupt Tree cannot bring forth good Fruit,","segments":[{"text":"Yes. For a corrupt Tree cannot bring forth good Fruit,","proofs":["Matthew 7:18"],"refs":[{"printed":"Matthew 7:18","osis":["Matt.7.18"]}],"note":null}],"items":[{"question":"Doth it produce it betimes?","answer":"Yes. For the Wicked are estranged from the Womb, they go astray as soon as they be born, speaking Lies,","segments":[{"text":"Yes. For the Wicked are estranged from the Womb, they go astray as soon as they be born, speaking Lies,","proofs":["Psalm 58:3"],"refs":[{"printed":"Psalm 58:3","osis":["Ps.58.3"]}],"note":null}],"items":[]},{"question":"Doth it produce it naturally?","answer":"Yes. As a Fountain casteth out her Waters,","segments":[{"text":"Yes. As a Fountain casteth out her Waters,","proofs":["Jeremiah 6:7"],"refs":[{"printed":"Jeremiah 6:7","osis":["Jer.6.7"]}],"note":null}],"items":[]},{"question":"Doth all Sin begin in the Heart?","answer":"Yes. For when Lust hath conceived, it bringeth forth Sin,","segments":[{"text":"Yes. For when Lust hath conceived, it bringeth forth Sin,","proofs":["James 1:15"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null}],"items":[]},{"question":"Is it not necessary therefore we should have a new Nature?","answer":"Yes. Marvel not that I said unto you, ye must be born again,","segments":[{"text":"Yes. Marvel not that I said unto you, ye must be born again,","proofs":["John 3:7"],"refs":[{"printed":"John 3:7","osis":["John.3.7"]}],"note":null}],"items":[]},{"question":"Can we get to Heaven without it?","answer":"No. For Flesh and Blood cannot inherit the Kingdom of God,","segments":[{"text":"No. For Flesh and Blood cannot inherit the Kingdom of God,","proofs":["1 Corinthians 15:50"],"refs":[{"printed":"1 Corinthians 15:50","osis":["1Cor.15.50"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":19,"title":"What is the Misery of that Estate whereinto Man fell?","part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Misery of that Estate whereinto Man fell?","answer":"All Mankind by their Fall lost Communion with God, are under his Wrath and Curse, and so made liable to all Miseries in this Life, to Death it self, and to the Pains of Hell for ever.","segments":[{"text":"All Mankind by their Fall lost Communion with God, are under his Wrath and Curse, and so made liable to all Miseries in this Life, to Death it self, and to the Pains of Hell for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"When our first Parents had eaten the forbidden Fruit did they become as Gods?","answer":"No. They were like the Beasts that perish,","segments":[{"text":"No. They were like the Beasts that perish,","proofs":["Psalm 49:12"],"refs":[{"printed":"Psalm 49:12","osis":["Ps.49.12"]}],"note":null}],"items":[{"question":"Did the Devil make his Words good then?","answer":"No. For he is a Liar and the Father of it,","segments":[{"text":"No. For he is a Liar and the Father of it,","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null}],"items":[]},{"question":"Did not he put a Cheat upon them?","answer":"Yes. The Woman said, The Serpent beguiled me,","segments":[{"text":"Yes. The Woman said, The Serpent beguiled me,","proofs":["Genesis 3:13"],"refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"note":null}],"items":[]},{"question":"Did Shame come in with Sin?","answer":"Yes. For they knew that they were naked,","segments":[{"text":"Yes. For they knew that they were naked,","proofs":["Genesis 3:7"],"refs":[{"printed":"Genesis 3:7","osis":["Gen.3.7"]}],"note":null}],"items":[]},{"question":"Did Fear come in with Sin?","answer":"Yes. For they hid themselves from the Presence of the Lord God among the Trees of the Garden,","segments":[{"text":"Yes. For they hid themselves from the Presence of the Lord God among the Trees of the Garden,","proofs":["Genesis 3:8"],"refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]}],"note":null}],"items":[]},{"question":"Was not that their Misery?","answer":"Yes. For Fear hath torment,","segments":[{"text":"Yes. For Fear hath torment,","proofs":["1 John 4:18"],"refs":[{"printed":"1 John 4:18","osis":["1John.4.18"]}],"note":null}],"items":[]}]},{"question":"Did they lose Communion with God?","answer":"Yes. For he drove out the Man,","segments":[{"text":"Yes. For he drove out the Man,","proofs":["Genesis 3:24"],"refs":[{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"note":null}],"items":[{"question":"Is fallen Man unworthy of Communion with God?","answer":"Yes. For what Communion has Light with Darkness?","segments":[{"text":"Yes. For what Communion has Light with Darkness?","proofs":["2 Corinthians 6:14"],"refs":[{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null}],"items":[]},{"question":"Is he unfit for Communion with God?","answer":"Yes. For can two walk together except they be agreed?","segments":[{"text":"Yes. For can two walk together except they be agreed?","proofs":["Amos 3:3"],"refs":[{"printed":"Amos 3:3","osis":["Amos.3.3"]}],"note":null}],"items":[]},{"question":"Could fallen Man ever get to Heaven by virtue of the Covenant of Innocency?","answer":"No. For Cherubims and a flaming Sword were set to keep that Way to the Tree of Life,","segments":[{"text":"No. For Cherubims and a flaming Sword were set to keep that Way to the Tree of Life,","proofs":["Genesis 3:24"],"refs":[{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"note":null}],"items":[]}]},{"question":"Is fallen Man under God’s Wrath?","answer":"Yes. For the Wrath of God is revealed from Heaven against all Ungodliness, and Unrighteousness, of Men,","segments":[{"text":"Yes. For the Wrath of God is revealed from Heaven against all Ungodliness, and Unrighteousness, of Men,","proofs":["Romans 1:18"],"refs":[{"printed":"Romans 1:18","osis":["Rom.1.18"]}],"note":null}],"items":[{"question":"Are we all so by Nature?","answer":"Yes. We are by Nature Children of Wrath, even as others,","segments":[{"text":"Yes. We are by Nature Children of Wrath, even as others,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null}],"items":[]},{"question":"Are we so, by reason of Sin?","answer":"Yes. For because of these Things cometh the Wrath of God upon the Children of Disobedience,","segments":[{"text":"Yes. For because of these Things cometh the Wrath of God upon the Children of Disobedience,","proofs":["Ephesians 5:6"],"refs":[{"printed":"Ephesians 5:6","osis":["Eph.5.6"]}],"note":null}],"items":[]},{"question":"Is there a Distance between God and Man by reason of Sin?","answer":"Yes. Your Iniquities have separated between you and your God,","segments":[{"text":"Yes. Your Iniquities have separated between you and your God,","proofs":["Isaiah 59:2"],"refs":[{"printed":"Isaiah 59:2","osis":["Isa.59.2"]}],"note":null}],"items":[]},{"question":"Is there a Quarrel between God and Man by reason of Sin?","answer":"Yes. My Soul loathed them, and their Soul also it abhorred me,","segments":[{"text":"Yes. My Soul loathed them, and their Soul also it abhorred me,","proofs":["Zechariah 11:8"],"refs":[{"printed":"Zechariah 11:8","osis":["Zech.11.8"]}],"note":null}],"items":[]},{"question":"Is it not sad to lye under God’s Wrath?","answer":"Yes. For who knows the Power of his Anger?","segments":[{"text":"Yes. For who knows the Power of his Anger?","proofs":["Psalm 90:11"],"refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"note":null}],"items":[]}]},{"question":"Is fallen Man under God’s Curse?","answer":"Yes. For cursed is every one that continues not in all Things which are written in the Book of the Law to do them,","segments":[{"text":"Yes. For cursed is every one that continues not in all Things which are written in the Book of the Law to do them,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[{"question":"Is this Curse in Force against all wicked People?","answer":"Yes. The Curse of the Lord is in the House of the Wicked,","segments":[{"text":"Yes. The Curse of the Lord is in the House of the Wicked,","proofs":["Proverbs 3:33"],"refs":[{"printed":"Proverbs 3:33","osis":["Prov.3.33"]}],"note":null}],"items":[]},{"question":"Hath Sin brought a Curse upon the World?","answer":"Yes. Cursed is the Ground for thy sake,","segments":[{"text":"Yes. Cursed is the Ground for thy sake,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null}],"items":[]}]},{"question":"Is Mankind by the Fall become liable to the Miseries of this Life?","answer":"Yes. In Sorrow shalt thou eat all the Days of thy Life,","segments":[{"text":"Yes. In Sorrow shalt thou eat all the Days of thy Life,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null}],"items":[{"question":"Are we all by Nature liable to these Miseries?","answer":"Yes. For Man is born to Trouble,","segments":[{"text":"Yes. For Man is born to Trouble,","proofs":["Job 5:7"],"refs":[{"printed":"Job 5:7","osis":["Job.5.7"]}],"note":null}],"items":[]},{"question":"Is all the Hurtfulness of the Creatures the Effect of Sin?","answer":"Yes. Thorns and Thistles shall it bring forth,","segments":[{"text":"Yes. Thorns and Thistles shall it bring forth,","proofs":["Genesis 3:18"],"refs":[{"printed":"Genesis 3:18","osis":["Gen.3.18"]}],"note":null}],"items":[]},{"question":"Is the Toil of Business the Effect of Sin?","answer":"Yes. In the Sweat of thy Face shalt thou eat Bread,","segments":[{"text":"Yes. In the Sweat of thy Face shalt thou eat Bread,","proofs":["Genesis 3:19"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null}],"items":[]},{"question":"Is Pain and Sickness the Effect of Sin?","answer":"Yes. There is not any Rest in my Bones because of my Sin,","segments":[{"text":"Yes. There is not any Rest in my Bones because of my Sin,","proofs":["Psalm 38:3"],"refs":[{"printed":"Psalm 38:3","osis":["Ps.38.3"]}],"note":null}],"items":[]},{"question":"Are all our Crosses the Effect of Sin?","answer":"Yes. Our Sins have withholden good Things from us,","segments":[{"text":"Yes. Our Sins have withholden good Things from us,","proofs":["Jeremiah 5:25"],"refs":[{"printed":"Jeremiah 5:25","osis":["Jer.5.25"]}],"note":null}],"items":[]},{"question":"Should we not therefore bear them patiently?","answer":"Yes. Wherefore doth a living Man complain, a Man for the Punishment of his Sin?","segments":[{"text":"Yes. Wherefore doth a living Man complain, a Man for the Punishment of his Sin?","proofs":["Lamentations 3:39"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null}],"items":[]}]},{"question":"Is all Mankind by the Fall become liable to Death it self?","answer":"Yes. For so Death passed upon all Men, for that all have sinned,","segments":[{"text":"Yes. For so Death passed upon all Men, for that all have sinned,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[{"question":"Was a Sentence of Death immediately past upon fallen Man?","answer":"Yes. Dust thou art, and to Dust thou shalt return,","segments":[{"text":"Yes. Dust thou art, and to Dust thou shalt return,","proofs":["Genesis 3:19"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null}],"items":[]},{"question":"Do we all deserve Death?","answer":"Yes. The Wages of Sin is Death,","segments":[{"text":"Yes. The Wages of Sin is Death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"items":[]},{"question":"Is it the natural Consequence of Sin?","answer":"Yes. For Sin, when it’s finished, brings forth Death,","segments":[{"text":"Yes. For Sin, when it’s finished, brings forth Death,","proofs":["James 1:15"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null}],"items":[]},{"question":"Can any avoid it?","answer":"No. What Man is he that liveth, and shall not see Death?","segments":[{"text":"No. What Man is he that liveth, and shall not see Death?","proofs":["Psalm 89:48"],"refs":[{"printed":"Psalm 89:48","osis":["Ps.89.48"]}],"note":null}],"items":[]},{"question":"Is it determin’d?","answer":"Yes. It is appointed to Men once to die,","segments":[{"text":"Yes. It is appointed to Men once to die,","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null}],"items":[]},{"question":"Do you expect it?","answer":"Yes. I know that thou wilt bring me to Death,","segments":[{"text":"Yes. I know that thou wilt bring me to Death,","proofs":["Job 30:23"],"refs":[{"printed":"Job 30:23","osis":["Job.30.23"]}],"note":null}],"items":[]},{"question":"Is Sin the Sting of Death?","answer":"Yes. The Sting of Death is Sin,","segments":[{"text":"Yes. The Sting of Death is Sin,","proofs":["1 Corinthians 15:56"],"refs":[{"printed":"1 Corinthians 15:56","osis":["1Cor.15.56"]}],"note":null}],"items":[]},{"question":"Is the amazing Fear of Death the Effect of Sin?","answer":"Yes. There are those who through Fear of Death, are all their Life-time subject to Bondage,","segments":[{"text":"Yes. There are those who through Fear of Death, are all their Life-time subject to Bondage,","proofs":["Hebrews 2:15"],"refs":[{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"note":null}],"items":[]},{"question":"Is the Bodies rotting in the Grave the Effect of Sin?","answer":"Yes. As Drought and Heat consume the Snow Waters, so doth the Grave those which have sinned,","segments":[{"text":"Yes. As Drought and Heat consume the Snow Waters, so doth the Grave those which have sinned,","proofs":["Job 24:19"],"refs":[{"printed":"Job 24:19","osis":["Job.24.19"]}],"note":null}],"items":[]}]},{"question":"Is Mankind by the Fall become liable to the Pains of Hell for ever?","answer":"Yes. For he that wanders out of the Way of Understanding shall remain in the Congregation of the Dead,","segments":[{"text":"Yes. For he that wanders out of the Way of Understanding shall remain in the Congregation of the Dead,","proofs":["Proverbs 21:16","Psalm 9:17"],"refs":[{"printed":"Proverbs 21:16","osis":["Prov.21.16"]},{"printed":"Psalm 9:17","osis":["Ps.9.17"]}],"note":null}],"items":[{"question":"Can God make a Soul for ever miserable?","answer":"Yes. For after he hath killed, he hath Power to cast into Hell,","segments":[{"text":"Yes. For after he hath killed, he hath Power to cast into Hell,","proofs":["Luke 12:5"],"refs":[{"printed":"Luke 12:5","osis":["Luke.12.5"]}],"note":null}],"items":[]},{"question":"Is there a State of Punishment in the other Life?","answer":"Yes. For we are warn’d to flee from a Wrath to come,","segments":[{"text":"Yes. For we are warn’d to flee from a Wrath to come,","proofs":["Matthew 3:7"],"refs":[{"printed":"Matthew 3:7","osis":["Matt.3.7"]}],"note":null}],"items":[]},{"question":"Is it the Desert of Sin?","answer":"Yes. For when God renders to every Man according to his Works, he will render Indignation and Wrath, Tribulation and Anguish, upon every Soul of Man that doth Evil,","segments":[{"text":"Yes. For when God renders to every Man according to his Works, he will render Indignation and Wrath, Tribulation and Anguish, upon every Soul of Man that doth Evil,","proofs":["Romans 2:8–9"],"refs":[{"printed":"Romans 2:8–9","osis":["Rom.2.8-Rom.2.9"]}],"note":null}],"items":[]},{"question":"Will it be the Portion of impenitent Sinners?","answer":"Yes. Ye Generation of Vipers, how can ye escape the Damnation of Hell,","segments":[{"text":"Yes. Ye Generation of Vipers, how can ye escape the Damnation of Hell,","proofs":["Matthew 23:33"],"refs":[{"printed":"Matthew 23:33","osis":["Matt.23.33"]}],"note":null}],"items":[]}]},{"question":"Is Hell the Wrath of an everlasting God?","answer":"Yes. For the Breath of the Lord, like a Stream of Brimstone, doth kindle it,","segments":[{"text":"Yes. For the Breath of the Lord, like a Stream of Brimstone, doth kindle it,","proofs":["Isaiah 30:33"],"refs":[{"printed":"Isaiah 30:33","osis":["Isa.30.33"]}],"note":null}],"items":[{"question":"Is it the Anguish of an Immortal Soul?","answer":"Yes. For their Worm dieth not,","segments":[{"text":"Yes. For their Worm dieth not,","proofs":["Mark 9:44"],"refs":[{"printed":"Mark 9:44","osis":["Mark.9.44"]}],"note":null}],"items":[]},{"question":"Is any Way of Relief open to them?","answer":"No. Betwixt us and you there is a great Gulf fixed,","segments":[{"text":"No. Betwixt us and you there is a great Gulf fixed,","proofs":["Luke 16:26"],"refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]}],"note":null}],"items":[]},{"question":"Is their Punishment therefore everlasting?","answer":"Yes. These shall go away into everlasting Punishment?","segments":[{"text":"Yes. These shall go away into everlasting Punishment?","proofs":["Matthew 25:46"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null}],"items":[]},{"question":"Should we not every one of us dread it?","answer":"Yes. For it is a fearful thing to fall into the Hands of the Living God,","segments":[{"text":"Yes. For it is a fearful thing to fall into the Hands of the Living God,","proofs":["Hebrews 10:31","Isaiah 33:14"],"refs":[{"printed":"Hebrews 10:31","osis":["Heb.10.31"]},{"printed":"Isaiah 33:14","osis":["Isa.33.14"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":20,"title":"Did God leave all Mankind to perish in the State of Sin and Misery?","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Did God leave all Mankind to perish in the State of Sin and Misery?","answer":"God having out of his meer good Pleasure, from all Eternity elected some to Everlasting Life, did enter into a Covenant of Grace, to deliver them out of a State of Sin and Misery, and to bring them into a State of Salvation by a Redeemer.","segments":[{"text":"God having out of his meer good Pleasure, from all Eternity elected some to Everlasting Life, did enter into a Covenant of Grace, to deliver them out of a State of Sin and Misery, and to bring them into a State of Salvation by a Redeemer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Might not God justly have left all Mankind to perish in their fallen State?","answer":"Yes. For in his Sight shall no Man living be justified,","segments":[{"text":"Yes. For in his Sight shall no Man living be justified,","proofs":["Psalm 143:2"],"refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"items":[{"question":"Would God have been a Loser by it if they had been left to perish?","answer":"No. For can a Man be profitable to God?","segments":[{"text":"No. For can a Man be profitable to God?","proofs":["Job 22:2"],"refs":[{"printed":"Job 22:2","osis":["Job.22.2"]}],"note":null}],"items":[]},{"question":"But did he leave them to perish?","answer":"No. For the Kindness and Love of God our Saviour towards Man appears,","segments":[{"text":"No. For the Kindness and Love of God our Saviour towards Man appears,","proofs":["Titus 3:4"],"refs":[{"printed":"Titus 3:4","osis":["Titus.3.4"]}],"note":null}],"items":[]},{"question":"Was the Case of fallen Angels helpless and desperate?","answer":"Yes. For God spared not them,","segments":[{"text":"Yes. For God spared not them,","proofs":["2 Peter 2:4"],"refs":[{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]}],"note":null}],"items":[]},{"question":"But is the Case of fallen Man so?","answer":"No. For he is Long-suffering to usward, not willing that any should perish,","segments":[{"text":"No. For he is Long-suffering to usward, not willing that any should perish,","proofs":["2 Peter 3:9"],"refs":[{"printed":"2 Peter 3:9","osis":["2Pet.3.9"]}],"note":null}],"items":[]},{"question":"Is God’s Patience a Token for Good?","answer":"Yes. The Long-suffering of our Lord is Salvation,","segments":[{"text":"Yes. The Long-suffering of our Lord is Salvation,","proofs":["2 Peter 3:15"],"refs":[{"printed":"2 Peter 3:15","osis":["2Pet.3.15"]}],"note":null}],"items":[]},{"question":"Doth it appear that God hath a good Will to Man’s Salvation?","answer":"Yes. As I live, saith the Lord God, I have no Pleasure in the Death of the Wicked, but that he turn and live,","segments":[{"text":"Yes. As I live, saith the Lord God, I have no Pleasure in the Death of the Wicked, but that he turn and live,","proofs":["Ezekiel 33:11"],"refs":[{"printed":"Ezekiel 33:11","osis":["Ezek.33.11"]}],"note":null}],"items":[]},{"question":"Is this an Encouragement to us all to hope in his Mercy?","answer":"Yes. For if the Lord had been pleased to kill us, he would not have shew’d us such Things as these,","segments":[{"text":"Yes. For if the Lord had been pleased to kill us, he would not have shew’d us such Things as these,","proofs":["Judges 13:23"],"refs":[{"printed":"Judges 13:23","osis":["Judg.13.23"]}],"note":null}],"items":[]}]},{"question":"Could Man help himself out of his Estate of Sin and Misery?","answer":"No. For when we were without Strength, Christ died for the Ungodly,","segments":[{"text":"No. For when we were without Strength, Christ died for the Ungodly,","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null}],"items":[{"question":"Could any Creature help us?","answer":"No. For none of them can by any Means redeem his Brother,","segments":[{"text":"No. For none of them can by any Means redeem his Brother,","proofs":["Psalm 49:7"],"refs":[{"printed":"Psalm 49:7","osis":["Ps.49.7"]}],"note":null}],"items":[]},{"question":"Could God himself only help us?","answer":"Yes. O Israel! thou hast destroy’d thy self, but in me is thy Help,","segments":[{"text":"Yes. O Israel! thou hast destroy’d thy self, but in me is thy Help,","proofs":["Hosea 13:9"],"refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]}],"note":null}],"items":[]},{"question":"Did God contrive a Way for Man’s Recovery?","answer":"Yes. He hath devised Means that his Banished may not be expelled from him,","segments":[{"text":"Yes. He hath devised Means that his Banished may not be expelled from him,","proofs":["2 Samuel 14:14"],"refs":[{"printed":"2 Samuel 14:14","osis":["2Sam.14.14"]}],"note":null}],"items":[]},{"question":"Was it the Contrivance of Infinite Wisdom?","answer":"Yes. It is the Wisdom of God in a Mystery, ordain’d before the World for our Glory,","segments":[{"text":"Yes. It is the Wisdom of God in a Mystery, ordain’d before the World for our Glory,","proofs":["1 Corinthians 2:7"],"refs":[{"printed":"1 Corinthians 2:7","osis":["1Cor.2.7"]}],"note":null}],"items":[]},{"question":"Hath he provided a Way for our Recovery?","answer":"Yes. I have found a Ransom,","segments":[{"text":"Yes. I have found a Ransom,","proofs":["Job 33:24"],"refs":[{"printed":"Job 33:24","osis":["Job.33.24"]}],"note":null}],"items":[]}]},{"question":"Did God particularly design the Salvation of a Remnant of Mankind?","answer":"Yes. There is a Remnant according to the Election of Grace,","segments":[{"text":"Yes. There is a Remnant according to the Election of Grace,","proofs":["Romans 11:5"],"refs":[{"printed":"Romans 11:5","osis":["Rom.11.5"]}],"note":null}],"items":[{"question":"Are there some whom God hath chosen?","answer":"Yes. God hath from the Beginning chosen you to Salvation, through Sanctification of the Spirit,","segments":[{"text":"Yes. God hath from the Beginning chosen you to Salvation, through Sanctification of the Spirit,","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"Is there a certain number of such?","answer":"Yes. For their Names are in the Book of Life,","segments":[{"text":"Yes. For their Names are in the Book of Life,","proofs":["Philippians 4:3","Revelation 13:8"],"refs":[{"printed":"Philippians 4:3","osis":["Phil.4.3"]},{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"items":[]},{"question":"Were they chosen from Eternity?","answer":"Yes. He hath chosen us in him before the Foundation of the World,","segments":[{"text":"Yes. He hath chosen us in him before the Foundation of the World,","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"items":[]},{"question":"Were they chosen for the sake of any thing in themselves?","answer":"No. Ye have not chosen me, but I have chosen you,","segments":[{"text":"No. Ye have not chosen me, but I have chosen you,","proofs":["John 15:16"],"refs":[{"printed":"John 15:16","osis":["John.15.16"]}],"note":null}],"items":[]},{"question":"But of his meer good Pleasure?","answer":"Yes. He hath predestinated us according to the good Pleasure of his Will,","segments":[{"text":"Yes. He hath predestinated us according to the good Pleasure of his Will,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null}],"items":[]},{"question":"Were they chosen to Salvation as the End?","answer":"Yes. God hath appointed us to obtain Salvation,","segments":[{"text":"Yes. God hath appointed us to obtain Salvation,","proofs":["1 Thessalonians 5:9"],"refs":[{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null}],"items":[]},{"question":"And to Sanctification as the Means?","answer":"Yes. He hath chosen us, that we should be holy,","segments":[{"text":"Yes. He hath chosen us, that we should be holy,","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"items":[]},{"question":"Was it for the Glory of God?","answer":"Yes. That he might make known the Riches of his Glory on the Vessels of Mercy,","segments":[{"text":"Yes. That he might make known the Riches of his Glory on the Vessels of Mercy,","proofs":["Romans 9:23"],"refs":[{"printed":"Romans 9:23","osis":["Rom.9.23"]}],"note":null}],"items":[]}]},{"question":"Shall the Election obtain?","answer":"Yes. The Purpose of God according to Election shall stand,","segments":[{"text":"Yes. The Purpose of God according to Election shall stand,","proofs":["Romans 9:11"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]}],"note":null}],"items":[{"question":"Doth our Salvation begin there?","answer":"Yes. We love him, because he first loved us,","segments":[{"text":"Yes. We love him, because he first loved us,","proofs":["1 John 4:19"],"refs":[{"printed":"1 John 4:19","osis":["1John.4.19"]}],"note":null}],"items":[]},{"question":"Are others passed by?","answer":"Yes. When the Election hath obtained, the rest are blinded,","segments":[{"text":"Yes. When the Election hath obtained, the rest are blinded,","proofs":["Romans 11:7"],"refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null}],"items":[]},{"question":"Doth God know certainly whom he hath chosen?","answer":"Yes. The Lord knows them that are his,","segments":[{"text":"Yes. The Lord knows them that are his,","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null}],"items":[]},{"question":"Do we know it?","answer":"No. For secret Things belong not to us,","segments":[{"text":"No. For secret Things belong not to us,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null}],"items":[]},{"question":"Can we know our own Election otherwise than by our being sanctified?","answer":"No. We must make our Calling, and so make our Election, sure,","segments":[{"text":"No. We must make our Calling, and so make our Election, sure,","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null}],"items":[]}]},{"question":"Were the Elect given to Christ?","answer":"Yes. Thine they were, and thou gavest them me,","segments":[{"text":"Yes. Thine they were, and thou gavest them me,","proofs":["John 17:6"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"note":null}],"items":[{"question":"Did he undertake their Salvation?","answer":"Yes. For this is the Father’s Will, that of all which he hath given me I should lose nothing,","segments":[{"text":"Yes. For this is the Father’s Will, that of all which he hath given me I should lose nothing,","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null}],"items":[]},{"question":"Was it promised him that he should effect it?","answer":"Yes. He shall see his Seed, and the Pleasure of the Lord shall prosper in his Hand,","segments":[{"text":"Yes. He shall see his Seed, and the Pleasure of the Lord shall prosper in his Hand,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null}],"items":[]},{"question":"And was he himself assur’d of it?","answer":"Yes. All that the Father giveth me, shall come to me,","segments":[{"text":"Yes. All that the Father giveth me, shall come to me,","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]},{"question":"And doth it always prove so?","answer":"Yes. As many as were ordained to Eternal Life believed,","segments":[{"text":"Yes. As many as were ordained to Eternal Life believed,","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null}],"items":[]},{"question":"And shall any of them miscarry?","answer":"No. For it is said of Seducers, They shall deceive, if it were possible, the very Elect,","segments":[{"text":"No. For it is said of Seducers, They shall deceive, if it were possible, the very Elect,","proofs":["Matthew 24:24"],"refs":[{"printed":"Matthew 24:24","osis":["Matt.24.24"]}],"note":null}],"items":[]}]},{"question":"Hath God entred into a new Covenant pursuant hereunto?","answer":"Yes. For we are not under the Law, but under Grace,","segments":[{"text":"Yes. For we are not under the Law, but under Grace,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null}],"items":[{"question":"Doth he insist upon the Terms of the first Covenant?","answer":"No. He hath not dealt with us after our Sins,","segments":[{"text":"No. He hath not dealt with us after our Sins,","proofs":["Psalm 103:10"],"refs":[{"printed":"Psalm 103:10","osis":["Ps.103.10"]}],"note":null}],"items":[]},{"question":"Is he willing to deal with us upon new Terms?","answer":"Yes. I will make a new Covenant with them,","segments":[{"text":"Yes. I will make a new Covenant with them,","proofs":["Jeremiah 31:31"],"refs":[{"printed":"Jeremiah 31:31","osis":["Jer.31.31"]}],"note":null}],"items":[]},{"question":"Is he willing to be ours in Covenant?","answer":"Yes. I will be to them a God,","segments":[{"text":"Yes. I will be to them a God,","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null}],"items":[]},{"question":"Will he accept us as his?","answer":"Yes. They shall be to me a People.","segments":[{"text":"Yes. They shall be to me a People.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And will he be at Peace with us?","answer":"Yes. God was in Christ, reconciling the World unto himself,","segments":[{"text":"Yes. God was in Christ, reconciling the World unto himself,","proofs":["2 Corinthians 5:19"],"refs":[{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]}],"note":null}],"items":[]}]},{"question":"Is this wrought out by a Redeemer?","answer":"Yes. For there is not Salvation in any other,","segments":[{"text":"Yes. For there is not Salvation in any other,","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[{"question":"Was that Redeemer of God’s own providing?","answer":"Yes. God so loved the World, that he gave his only begotten Son,","segments":[{"text":"Yes. God so loved the World, that he gave his only begotten Son,","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null}],"items":[]},{"question":"Is the new Covenant made with us in Christ?","answer":"Yes. For he is the Mediator of the better Covenant,","segments":[{"text":"Yes. For he is the Mediator of the better Covenant,","proofs":["Hebrews 8:6"],"refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]}],"note":null}],"items":[]},{"question":"Is it a Covenant much for our Advantage?","answer":"Yes. For it is well order’d in all Things, and sure,","segments":[{"text":"Yes. For it is well order’d in all Things, and sure,","proofs":["2 Samuel 23:5"],"refs":[{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"note":null}],"items":[]},{"question":"Is perfect Obedience the Condition of it?","answer":"No. For if by Grace, then it is no more of Works,","segments":[{"text":"No. For if by Grace, then it is no more of Works,","proofs":["Romans 11:6"],"refs":[{"printed":"Romans 11:6","osis":["Rom.11.6"]}],"note":null}],"items":[]},{"question":"Is Faith the Condition of it?","answer":"Yes. For by Grace ye are saved through Faith,","segments":[{"text":"Yes. For by Grace ye are saved through Faith,","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"Is Sincerity accepted as our Gospel Perfection?","answer":"Yes. Walk before me, and be thou perfect,","segments":[{"text":"Yes. Walk before me, and be thou perfect,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null}],"items":[]},{"question":"Is that which is requir’d in the Covenant promis’d in the Covenant?","answer":"Yes. I will cause you to walk in my Statutes,","segments":[{"text":"Yes. I will cause you to walk in my Statutes,","proofs":["Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"items":[]},{"question":"Doth every Transgression in the Covenant cast us out of Covenant?","answer":"No. I will visit their Transgression with a Rod, but my Loving-kindness will I not utterly take away,","segments":[{"text":"No. I will visit their Transgression with a Rod, but my Loving-kindness will I not utterly take away,","proofs":["Psalm 89:32–33"],"refs":[{"printed":"Psalm 89:32–33","osis":["Ps.89.32-Ps.89.33"]}],"note":null}],"items":[]}]},{"question":"Will this Covenant deliver us out of a State of Sin and Misery?","answer":"Yes. Whosoever believes in Christ shall not perish,","segments":[{"text":"Yes. Whosoever believes in Christ shall not perish,","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null}],"items":[{"question":"Will it bring us into a State of Salvation?","answer":"Yes. He that believeth on the Son hath Everlasting Life,","segments":[{"text":"Yes. He that believeth on the Son hath Everlasting Life,","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"items":[]},{"question":"And can we desire any more?","answer":"No. ’Tis all my Salvation, and all my Desire,","segments":[{"text":"No. ’Tis all my Salvation, and all my Desire,","proofs":["2 Samuel 23:5"],"refs":[{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"note":null}],"items":[]}]},{"question":"Was there Intimation given to Adam of this Way of Salvation by a Redeemer?","answer":"Yes. For it was said to him, That the Seed of the Woman should break the Serpent’s Head,","segments":[{"text":"Yes. For it was said to him, That the Seed of the Woman should break the Serpent’s Head,","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null}],"items":[{"question":"Was it made known to the Old Testament Saints?","answer":"Yes. For of this Salvation the Prophets enquir’d, and searched diligently,","segments":[{"text":"Yes. For of this Salvation the Prophets enquir’d, and searched diligently,","proofs":["1 Peter 1:10"],"refs":[{"printed":"1 Peter 1:10","osis":["1Pet.1.10"]}],"note":null}],"items":[]},{"question":"But is it brought to a clearer Light in the New Testament?","answer":"Yes. Go preach the Gospel to every Creature; he that believes, shall be sav’d; he that believes not, shall be damn’d,","segments":[{"text":"Yes. Go preach the Gospel to every Creature; he that believes, shall be sav’d; he that believes not, shall be damn’d,","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null}],"items":[]},{"question":"Is this good News to fallen Man?","answer":"Yes. Glory be to God in the highest, on Earth Peace, Good-will towards Men,","segments":[{"text":"Yes. Glory be to God in the highest, on Earth Peace, Good-will towards Men,","proofs":["Luke 2:14"],"refs":[{"printed":"Luke 2:14","osis":["Luke.2.14"]}],"note":null}],"items":[]},{"question":"Doth this Covenant exclude any that do not exclude themselves?","answer":"No. Whosoever will, let him come and take of the Waters of Life freely,","segments":[{"text":"No. Whosoever will, let him come and take of the Waters of Life freely,","proofs":["Revelation 22:17"],"refs":[{"printed":"Revelation 22:17","osis":["Rev.22.17"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":21,"title":"Who is the Redeemer of God’s Elect?","part":null,"questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"Who is the Redeemer of God’s Elect?","answer":"The only Redeemer of God’s Elect is the Lord Jesus Christ, who being the Eternal Son of God, became Man; and so was, and continues to be, God and Man, in Two distinct Natures, and One Person for ever.","segments":[{"text":"The only Redeemer of God’s Elect is the Lord Jesus Christ, who being the Eternal Son of God, became Man; and so was, and continues to be, God and Man, in Two distinct Natures, and One Person for ever.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did Mankind need a Redeemer?","answer":"Yes. For by our Iniquities we had sold our selves,","segments":[{"text":"Yes. For by our Iniquities we had sold our selves,","proofs":["Isaiah 50:1"],"refs":[{"printed":"Isaiah 50:1","osis":["Isa.50.1"]}],"note":null}],"items":[{"question":"Did the Elect themselves need a Redeemer?","answer":"Yes. For we our selves also were sometime disobedient,","segments":[{"text":"Yes. For we our selves also were sometime disobedient,","proofs":["Titus 3:3"],"refs":[{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null}],"items":[]},{"question":"Would there have been a Redeemer if Adam had not sinn’d?","answer":"No. For they that be whole need not a Physician,","segments":[{"text":"No. For they that be whole need not a Physician,","proofs":["Matthew 9:12"],"refs":[{"printed":"Matthew 9:12","osis":["Matt.9.12"]}],"note":null}],"items":[]},{"question":"Could an Angel have been our Redeemer?","answer":"No. For his Angels he charged with Folly,","segments":[{"text":"No. For his Angels he charged with Folly,","proofs":["Job 4:18"],"refs":[{"printed":"Job 4:18","osis":["Job.4.18"]}],"note":null}],"items":[]}]},{"question":"Is Jesus Christ the Redeemer?","answer":"Yes. There is one Mediator between God and Man, the Man Christ Jesus,","segments":[{"text":"Yes. There is one Mediator between God and Man, the Man Christ Jesus,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"items":[{"question":"Is he the only Redeemer?","answer":"Yes. For there is no other Name under Heaven given among Men whereby we must be sav’d,","segments":[{"text":"Yes. For there is no other Name under Heaven given among Men whereby we must be sav’d,","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]},{"question":"Is he a Universal Redeemer?","answer":"Yes. He gave himself a Ransom for all,","segments":[{"text":"Yes. He gave himself a Ransom for all,","proofs":["1 Timothy 2:6"],"refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null}],"items":[]},{"question":"Did he die to purchase a general Offer?","answer":"Yes. The Son of Man was lifted up, that whosoever believes in him should not perish,","segments":[{"text":"Yes. The Son of Man was lifted up, that whosoever believes in him should not perish,","proofs":["John 3:14–15"],"refs":[{"printed":"John 3:14–15","osis":["John.3.14-John.3.15"]}],"note":null}],"items":[]},{"question":"Is all the World the better for Christ’s Mediation?","answer":"Yes. For by him all Things consist,","segments":[{"text":"Yes. For by him all Things consist,","proofs":["Colossians 1:17"],"refs":[{"printed":"Colossians 1:17","osis":["Col.1.17"]}],"note":null}],"items":[]},{"question":"Is it long of Christ then that so many perish?","answer":"No. I would have gather’d you, and you would not,","segments":[{"text":"No. I would have gather’d you, and you would not,","proofs":["Matthew 23:37"],"refs":[{"printed":"Matthew 23:37","osis":["Matt.23.37"]}],"note":null}],"items":[]}]},{"question":"Is Christ in a special manner the Redeemer of God’s Elect?","answer":"Yes. I lay down my Life for the Sheep,","segments":[{"text":"Yes. I lay down my Life for the Sheep,","proofs":["John 10:15"],"refs":[{"printed":"John 10:15","osis":["John.10.15"]}],"note":null}],"items":[{"question":"Was their Salvation particularly design’d in Christ’s Undertaking?","answer":"Yes. Thou hast given him Power over all Flesh, that he should give Eternal Life to us many as thou hast given him,","segments":[{"text":"Yes. Thou hast given him Power over all Flesh, that he should give Eternal Life to us many as thou hast given him,","proofs":["John 17:2"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]}],"note":null}],"items":[]},{"question":"Was their Sanctification particularly design’d?","answer":"Yes. For their sakes I sanctifie my self, that they also might be sanctified,","segments":[{"text":"Yes. For their sakes I sanctifie my self, that they also might be sanctified,","proofs":["John 17:19"],"refs":[{"printed":"John 17:19","osis":["John.17.19"]}],"note":null}],"items":[]},{"question":"Is all Mankind redeem’d from among Devils?","answer":"Yes. For none must say as they did, What have we to do with thee, Jesus, thou Son of God?","segments":[{"text":"Yes. For none must say as they did, What have we to do with thee, Jesus, thou Son of God?","proofs":["Matthew 8:29"],"refs":[{"printed":"Matthew 8:29","osis":["Matt.8.29"]}],"note":null}],"items":[]},{"question":"But are the Elect redeem’d from among Men?","answer":"Yes. These were redeem’d from among Men,","segments":[{"text":"Yes. These were redeem’d from among Men,","proofs":["Revelation 14:4"],"refs":[{"printed":"Revelation 14:4","osis":["Rev.14.4"]}],"note":null}],"items":[]}]},{"question":"Is the Redeemer Lord?","answer":"Yes. Every Tongue shall confess that Jesus Christ is Lord,","segments":[{"text":"Yes. Every Tongue shall confess that Jesus Christ is Lord,","proofs":["Philippians 2:11"],"refs":[{"printed":"Philippians 2:11","osis":["Phil.2.11"]}],"note":null}],"items":[{"question":"Is he Jesus a Saviour?","answer":"Yes. Thou shalt call his Name Jesus, for he shall save his People from their Sins,","segments":[{"text":"Yes. Thou shalt call his Name Jesus, for he shall save his People from their Sins,","proofs":["Matthew 1:21"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]}],"note":null}],"items":[]},{"question":"Is he Christ Anointed?","answer":"Yes. For God, even thy God, hath anointed thee,","segments":[{"text":"Yes. For God, even thy God, hath anointed thee,","proofs":["Hebrews 1:9"],"refs":[{"printed":"Hebrews 1:9","osis":["Heb.1.9"]}],"note":null}],"items":[]},{"question":"Is he Immanuel?","answer":"Yes. They shall call his Name Immanuel, which being interpreted, is God with us,","segments":[{"text":"Yes. They shall call his Name Immanuel, which being interpreted, is God with us,","proofs":["Matthew 1:23"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"note":null}],"items":[]}]},{"question":"Is he the Son of God?","answer":"Yes. Thou art Christ the Son of the Living God,","segments":[{"text":"Yes. Thou art Christ the Son of the Living God,","proofs":["Matthew 16:16"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]}],"note":null}],"items":[{"question":"Is he the Eternal Son of God?","answer":"Yes. For he is before all Things,","segments":[{"text":"Yes. For he is before all Things,","proofs":["Colossians 1:17"],"refs":[{"printed":"Colossians 1:17","osis":["Col.1.17"]}],"note":null}],"items":[]},{"question":"Is he God?","answer":"Yes. Unto the Son he saith, thy Throne, O God, is for ever and ever,","segments":[{"text":"Yes. Unto the Son he saith, thy Throne, O God, is for ever and ever,","proofs":["Hebrews 1:8"],"refs":[{"printed":"Hebrews 1:8","osis":["Heb.1.8"]}],"note":null}],"items":[]},{"question":"Is he true God?","answer":"Yes. His Son Jesus Christ is the true God and Eternal Life,","segments":[{"text":"Yes. His Son Jesus Christ is the true God and Eternal Life,","proofs":["1 John 5:20"],"refs":[{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null}],"items":[]},{"question":"Is he the most High God?","answer":"Yes. For Christ is over all God blessed for ever,","segments":[{"text":"Yes. For Christ is over all God blessed for ever,","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[]},{"question":"Is he equal with the Father?","answer":"Yes. For he thought it not Robbery to be equal with God,","segments":[{"text":"Yes. For he thought it not Robbery to be equal with God,","proofs":["Philippians 2:6"],"refs":[{"printed":"Philippians 2:6","osis":["Phil.2.6"]}],"note":null}],"items":[]},{"question":"Is he one with the Father?","answer":"Yes. I and my Father are one,","segments":[{"text":"Yes. I and my Father are one,","proofs":["John 10:30"],"refs":[{"printed":"John 10:30","osis":["John.10.30"]}],"note":null}],"items":[]},{"question":"Is he to be Worshipped as God?","answer":"Yes. For all Men should honour the Son, even as they honour the Father,","segments":[{"text":"Yes. For all Men should honour the Son, even as they honour the Father,","proofs":["John 5:23"],"refs":[{"printed":"John 5:23","osis":["John.5.23"]}],"note":null}],"items":[]},{"question":"Is he Worshipped by the Angels?","answer":"Yes. Let all the Angels of God Worship him,","segments":[{"text":"Yes. Let all the Angels of God Worship him,","proofs":["Hebrews 1:6"],"refs":[{"printed":"Hebrews 1:6","osis":["Heb.1.6"]}],"note":null}],"items":[]},{"question":"And is there good Reason for it?","answer":"Yes. For he is the Brightness of his Father’s Glory,","segments":[{"text":"Yes. For he is the Brightness of his Father’s Glory,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[]},{"question":"Was he begotten of his Father before all Worlds?","answer":"Yes. Thou art my Son, this Day have I begotten thee,","segments":[{"text":"Yes. Thou art my Son, this Day have I begotten thee,","proofs":["Psalm 2:7"],"refs":[{"printed":"Psalm 2:7","osis":["Ps.2.7"]}],"note":null}],"items":[]},{"question":"Is he the only begotten Son of God?","answer":"Yes. We beheld his Glory, the Glory as of the only begotten of the Father,","segments":[{"text":"Yes. We beheld his Glory, the Glory as of the only begotten of the Father,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[]}]},{"question":"Did the Son of God become Man?","answer":"Yes. The Word was made Flesh, and dwelt among us,","segments":[{"text":"Yes. The Word was made Flesh, and dwelt among us,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[{"question":"Did he come into this World?","answer":"Yes. He came forth from the Father, and came into the World,","segments":[{"text":"Yes. He came forth from the Father, and came into the World,","proofs":["John 16:28"],"refs":[{"printed":"John 16:28","osis":["John.16.28"]}],"note":null}],"items":[]},{"question":"Did he come in the fittest time?","answer":"Yes. When the fulness of time was come, God sent forth his Son,","segments":[{"text":"Yes. When the fulness of time was come, God sent forth his Son,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[]},{"question":"Did he come with a full Commission?","answer":"Yes. For the Father sanctified him, and sent him into the World,","segments":[{"text":"Yes. For the Father sanctified him, and sent him into the World,","proofs":["John 10:36"],"refs":[{"printed":"John 10:36","osis":["John.10.36"]}],"note":null}],"items":[]},{"question":"Did he come to save us?","answer":"Yes. The Son of Man is come to seek and to save that which was lost,","segments":[{"text":"Yes. The Son of Man is come to seek and to save that which was lost,","proofs":["Luke 19:10"],"refs":[{"printed":"Luke 19:10","osis":["Luke.19.10"]}],"note":null}],"items":[]},{"question":"Did he come to Conquer Satan?","answer":"Yes. For this purpose was the Son of God manifested, that he might destroy the Works of the Devil,","segments":[{"text":"Yes. For this purpose was the Son of God manifested, that he might destroy the Works of the Devil,","proofs":["1 John 3:8"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]}],"note":null}],"items":[]}]},{"question":"Did the Redeemer take our Nature upon him?","answer":"Yes. He was found in Fashion as a Man,","segments":[{"text":"Yes. He was found in Fashion as a Man,","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[{"question":"Had he a Being before his Incarnation?","answer":"Yes. Before Abraham was I am,","segments":[{"text":"Yes. Before Abraham was I am,","proofs":["John 8:58"],"refs":[{"printed":"John 8:58","osis":["John.8.58"]}],"note":null}],"items":[]},{"question":"Had he a Being before the World?","answer":"Yes. For the same was in the Beginning with God,","segments":[{"text":"Yes. For the same was in the Beginning with God,","proofs":["John 1:2"],"refs":[{"printed":"John 1:2","osis":["John.1.2"]}],"note":null}],"items":[]},{"question":"Is not his Incarnation a great Mystery?","answer":"Yes. Without Controversie great is the Mystery of Godliness, God manifest in the Flesh,","segments":[{"text":"Yes. Without Controversie great is the Mystery of Godliness, God manifest in the Flesh,","proofs":["1 Timothy 3:16"],"refs":[{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null}],"items":[]},{"question":"Is it Necessary that we believe it?","answer":"Yes. For he that confesseth not that Jesus Christ is come in the Flesh, is not of God,","segments":[{"text":"Yes. For he that confesseth not that Jesus Christ is come in the Flesh, is not of God,","proofs":["1 John 4:3"],"refs":[{"printed":"1 John 4:3","osis":["1John.4.3"]}],"note":null}],"items":[]},{"question":"Was Jesus Christ God even when he was upon Earth?","answer":"Yes. I am in the Father, and the Father in me,","segments":[{"text":"Yes. I am in the Father, and the Father in me,","proofs":["John 14:11"],"refs":[{"printed":"John 14:11","osis":["John.14.11"]}],"note":null}],"items":[]},{"question":"Is he Man now he is in Heaven?","answer":"Yes. For he that descended is the same also that ascended,","segments":[{"text":"Yes. For he that descended is the same also that ascended,","proofs":["Ephesians 4:10"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null}],"items":[]}]},{"question":"Is the Redeemer both God and Man?","answer":"Yes. For to us a Child is Born, to us a Son is given, and he shall be called the Mighty God, the Everlasting Father,","segments":[{"text":"Yes. For to us a Child is Born, to us a Son is given, and he shall be called the Mighty God, the Everlasting Father,","proofs":["Isaiah 9:6"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"note":null}],"items":[{"question":"Is he both the Son of God, and the Son of Man?","answer":"Yes. He was the Son of Adam, he was the Son of God,","segments":[{"text":"Yes. He was the Son of Adam, he was the Son of God,","proofs":["Luke 3:38"],"refs":[{"printed":"Luke 3:38","osis":["Luke.3.38"]}],"note":null}],"items":[]},{"question":"Doth he continue to be so?","answer":"Yes. For Jesus Christ is the same Yesterday, to Day, and for ever,","segments":[{"text":"Yes. For Jesus Christ is the same Yesterday, to Day, and for ever,","proofs":["Hebrews 13:8"],"refs":[{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"items":[]},{"question":"Was he Man that he might suffer?","answer":"Yes. For without shedding of Blood, no Remission,","segments":[{"text":"Yes. For without shedding of Blood, no Remission,","proofs":["Hebrews 9:22"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null}],"items":[]},{"question":"Was he God that he might satisfie?","answer":"Yes. For God has purchased the Church with his own Blood,","segments":[{"text":"Yes. For God has purchased the Church with his own Blood,","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"items":[]},{"question":"Is he God and Man in two distinct Natures?","answer":"Yes. For he is both the Root and Off-spring of David, compare","segments":[{"text":"Yes. For he is both the Root and Off-spring of David,","proofs":["Revelation 22:16"],"refs":[{"printed":"Revelation 22:16","osis":["Rev.22.16"]}],"note":null},{"text":"compare","proofs":["Matthew 22:45"],"refs":[{"printed":"Matthew 22:45","osis":["Matt.22.45"]}],"note":null}],"items":[]},{"question":"Is he so in one Person?","answer":"Yes. For to us there is but one Lord Jesus Christ, by whom are all Things, and we by him,","segments":[{"text":"Yes. For to us there is but one Lord Jesus Christ, by whom are all Things, and we by him,","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null}],"items":[]},{"question":"Is he so for ever?","answer":"Yes. He is Alpha and Omega, the Beginning and the Ending, the First and the Last,","segments":[{"text":"Yes. He is Alpha and Omega, the Beginning and the Ending, the First and the Last,","proofs":["Revelation 22:13"],"refs":[{"printed":"Revelation 22:13","osis":["Rev.22.13"]}],"note":null}],"items":[]}]},{"question":"Is this Jesus the true Messiah promis’d to the Fathers?","answer":"Yes. We know that this is indeed the Christ, the Saviour of the World,","segments":[{"text":"Yes. We know that this is indeed the Christ, the Saviour of the World,","proofs":["John 4:42"],"refs":[{"printed":"John 4:42","osis":["John.4.42"]}],"note":null}],"items":[{"question":"Were the Scriptures fulfill’d in him?","answer":"Yes. To him give all the Prophets Witness,","segments":[{"text":"Yes. To him give all the Prophets Witness,","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]},{"question":"Did his Miracles prove his Doctrine?","answer":"Yes. The Works that I do bear Witness of me that the Father hath sent me,","segments":[{"text":"Yes. The Works that I do bear Witness of me that the Father hath sent me,","proofs":["John 5:36"],"refs":[{"printed":"John 5:36","osis":["John.5.36"]}],"note":null}],"items":[]},{"question":"Did the Father himself bear Witness of him?","answer":"Yes. By a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased; hear ye him,","segments":[{"text":"Yes. By a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased; hear ye him,","proofs":["Matthew 17:5"],"refs":[{"printed":"Matthew 17:5","osis":["Matt.17.5"]}],"note":null}],"items":[]},{"question":"May we venture our Souls upon this Bottom?","answer":"Yes. For this is the Record, That God hath given to us Eternal Life, and this Life is in his Son,","segments":[{"text":"Yes. For this is the Record, That God hath given to us Eternal Life, and this Life is in his Son,","proofs":["1 John 5:11"],"refs":[{"printed":"1 John 5:11","osis":["1John.5.11"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":22,"title":"How did Christ, being the Son of God, become Man?","part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"How did Christ, being the Son of God, become Man?","answer":"Christ the Son of God became Man, by taking to himself a true Body, and a reasonable Soul; being conceived by the Power of the Holy Ghost, in the Womb of the Virgin Mary, and born of Her, yet without Sin.","segments":[{"text":"Christ the Son of God became Man, by taking to himself a true Body, and a reasonable Soul; being conceived by the Power of the Holy Ghost, in the Womb of the Virgin Mary, and born of Her, yet without Sin.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did Christ the Son of God become Man?","answer":"Yes. Forasmuch as the Children are partakers of Flesh and Blood, he also himself likewise took part of the same,","segments":[{"text":"Yes. Forasmuch as the Children are partakers of Flesh and Blood, he also himself likewise took part of the same,","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null}],"items":[{"question":"Was it requisite he should become Man?","answer":"Yes. For in all Things it behoved him to be made like unto his Brethren,","segments":[{"text":"Yes. For in all Things it behoved him to be made like unto his Brethren,","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null}],"items":[]},{"question":"Has the Son of Man the fulness of the Godhead?","answer":"Yes. For in him dwells all the fulness of the Godhead Bodily,","segments":[{"text":"Yes. For in him dwells all the fulness of the Godhead Bodily,","proofs":["Colossians 2:9"],"refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]}],"note":null}],"items":[]},{"question":"Has the Son of God the tenderness of a Man?","answer":"Yes. For he was touched with the feeling of our Infirmities,","segments":[{"text":"Yes. For he was touched with the feeling of our Infirmities,","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null}],"items":[]}]},{"question":"Did Christ take unto himself a true Body?","answer":"Yes. A Body hast thou prepared me,","segments":[{"text":"Yes. A Body hast thou prepared me,","proofs":["Hebrews 10:5"],"refs":[{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"note":null}],"items":[{"question":"Was it a Body like unto ours?","answer":"Yes. For he was in the likeness of sinful Flesh,","segments":[{"text":"Yes. For he was in the likeness of sinful Flesh,","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]},{"question":"Did he take to himself a Humane Soul?","answer":"Yes. For he said, My Soul is exceeding Sorrowful,","segments":[{"text":"Yes. For he said, My Soul is exceeding Sorrowful,","proofs":["Matthew 26:38"],"refs":[{"printed":"Matthew 26:38","osis":["Matt.26.38"]}],"note":null}],"items":[]}]},{"question":"Was he conceiv’d by ordinary Generation?","answer":"No. For he said, Ye are beneath, I am from above,","segments":[{"text":"No. For he said, Ye are beneath, I am from above,","proofs":["John 8:23"],"refs":[{"printed":"John 8:23","osis":["John.8.23"]}],"note":null}],"items":[{"question":"Was he conceiv’d by the Power of the Holy Ghost?","answer":"Yes. The Holy Ghost shall come upon thee, and the Power of the highest shall overshadow thee,","segments":[{"text":"Yes. The Holy Ghost shall come upon thee, and the Power of the highest shall overshadow thee,","proofs":["Luke 1:35"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null}],"items":[]},{"question":"Was he Born of the Virgin Mary?","answer":"Yes. The Scripture was fulfill’d, Behold a Virgin shall be with Child, and shall bring forth a Son,","segments":[{"text":"Yes. The Scripture was fulfill’d, Behold a Virgin shall be with Child, and shall bring forth a Son,","proofs":["Matthew 1:23"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"note":null}],"items":[]},{"question":"Was his Conception and Birth Supernatural?","answer":"Yes. That which was conceived in the Virgin Mary was of the Holy Ghost,","segments":[{"text":"Yes. That which was conceived in the Virgin Mary was of the Holy Ghost,","proofs":["Matthew 1:20"],"refs":[{"printed":"Matthew 1:20","osis":["Matt.1.20"]}],"note":null}],"items":[]},{"question":"Yet was he really and truly Man?","answer":"Yes. For he is not ashamed to call us Brethren,","segments":[{"text":"Yes. For he is not ashamed to call us Brethren,","proofs":["Hebrews 2:11"],"refs":[{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"note":null}],"items":[]}]},{"question":"Was Christ the Seed of the Woman?","answer":"Yes. For he was made of a Woman,","segments":[{"text":"Yes. For he was made of a Woman,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[{"question":"Was the Scripture therein fulfill’d?","answer":"Yes. For the Seed of the Woman must break the Serpent’s Head,","segments":[{"text":"Yes. For the Seed of the Woman must break the Serpent’s Head,","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null}],"items":[]},{"question":"Was he the Son of Abraham?","answer":"Yes. For he took on him the Seed of Abraham?","segments":[{"text":"Yes. For he took on him the Seed of Abraham?","proofs":["Hebrews 2:16"],"refs":[{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null}],"items":[]},{"question":"Was the Scripture therein fulfill’d?","answer":"Yes. For it was said to Abraham, In thy Seed shall all the Nations of the Earth be blessed,","segments":[{"text":"Yes. For it was said to Abraham, In thy Seed shall all the Nations of the Earth be blessed,","proofs":["Genesis 22:18"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]}],"note":null}],"items":[]},{"question":"Was he the Son of David?","answer":"Yes. Hosanna to the Son of David,","segments":[{"text":"Yes. Hosanna to the Son of David,","proofs":["Matthew 21:9"],"refs":[{"printed":"Matthew 21:9","osis":["Matt.21.9"]}],"note":null}],"items":[]},{"question":"Was the Scripture therein fulfill’d?","answer":"Yes. He hath rais’d up a Horn of Salvation for us in the House of his Servant David, as he spake by the Mouth of all his Holy Prophets,","segments":[{"text":"Yes. He hath rais’d up a Horn of Salvation for us in the House of his Servant David, as he spake by the Mouth of all his Holy Prophets,","proofs":["Luke 1:69–70"],"refs":[{"printed":"Luke 1:69–70","osis":["Luke.1.69-Luke.1.70"]}],"note":null}],"items":[]}]},{"question":"Was Christ Born in Bethlehem?","answer":"Yes. To you is Born this Day in the City of David a Saviour,","segments":[{"text":"Yes. To you is Born this Day in the City of David a Saviour,","proofs":["Luke 2:11"],"refs":[{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null}],"items":[{"question":"Was he Born among the Jews?","answer":"Yes. Of them as concerning the Flesh Christ came,","segments":[{"text":"Yes. Of them as concerning the Flesh Christ came,","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[]},{"question":"And was it the Honour of that Nation?","answer":"Yes. He was the Glory of his People Israel,","segments":[{"text":"Yes. He was the Glory of his People Israel,","proofs":["Luke 2:32"],"refs":[{"printed":"Luke 2:32","osis":["Luke.2.32"]}],"note":null}],"items":[]},{"question":"Did he come when the Messiah was Expected?","answer":"Yes. They then look’d for Redemption in Jerusalem,","segments":[{"text":"Yes. They then look’d for Redemption in Jerusalem,","proofs":["Luke 2:38"],"refs":[{"printed":"Luke 2:38","osis":["Luke.2.38"]}],"note":null}],"items":[]},{"question":"Did he come when the Scepter was departed from Judah?","answer":"Yes. For there then went out a Decree that all the World should be Taxed,","segments":[{"text":"Yes. For there then went out a Decree that all the World should be Taxed,","proofs":["Luke 2:1"],"refs":[{"printed":"Luke 2:1","osis":["Luke.2.1"]}],"note":null}],"items":[]},{"question":"Did the Angels attend him at his Birth?","answer":"Yes. There was a Multitude of the Heavenly Host praising God,","segments":[{"text":"Yes. There was a Multitude of the Heavenly Host praising God,","proofs":["Luke 2:13"],"refs":[{"printed":"Luke 2:13","osis":["Luke.2.13"]}],"note":null}],"items":[]}]},{"question":"Was the Redeemer Born in Sin as we are?","answer":"No. He was without Sin,","segments":[{"text":"No. He was without Sin,","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null}],"items":[{"question":"Was he perfectly Pure and Holy?","answer":"Yes. That holy Thing which shall be Born of thee, shall be call’d the Son of God,","segments":[{"text":"Yes. That holy Thing which shall be Born of thee, shall be call’d the Son of God,","proofs":["Luke 1:35"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null}],"items":[]},{"question":"Was he Pure and Holy in his whole Life?","answer":"Yes. He did no Sin, neither was guile found in his Mouth,","segments":[{"text":"Yes. He did no Sin, neither was guile found in his Mouth,","proofs":["1 Peter 2:22"],"refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"note":null}],"items":[]},{"question":"Was it Requisite he should be so?","answer":"Yes. Such a High Priest became us, that was Holy, Harmless, and Undefiled,","segments":[{"text":"Yes. Such a High Priest became us, that was Holy, Harmless, and Undefiled,","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"items":[]},{"question":"Could he have satisfied for our Sin if he had had any Sin of his own?","answer":"No. For he must, through the Eternal Spirit, offer himself without Spot,","segments":[{"text":"No. For he must, through the Eternal Spirit, offer himself without Spot,","proofs":["Hebrews 9:14","Hebrews 7:27"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"Hebrews 7:27","osis":["Heb.7.27"]}],"note":null}],"items":[]}]},{"question":"Was he subject to the Sinless Infirmities of our Nature?","answer":"Yes. He was in all Points tempted like as we are,","segments":[{"text":"Yes. He was in all Points tempted like as we are,","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null}],"items":[{"question":"Was he Hungry?","answer":"Yes. When he had fasted Forty Days, and Forty Nights, he was afterwards a hungred,","segments":[{"text":"Yes. When he had fasted Forty Days, and Forty Nights, he was afterwards a hungred,","proofs":["Matthew 4:2"],"refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"note":null}],"items":[]},{"question":"Was he Weary?","answer":"Yes. Being weary with his Journey, he sat on the Well,","segments":[{"text":"Yes. Being weary with his Journey, he sat on the Well,","proofs":["John 4:6"],"refs":[{"printed":"John 4:6","osis":["John.4.6"]}],"note":null}],"items":[]},{"question":"Did he Sleep?","answer":"Yes. When the Ship was cover’d with Waves he was Asleep,","segments":[{"text":"Yes. When the Ship was cover’d with Waves he was Asleep,","proofs":["Matthew 8:24"],"refs":[{"printed":"Matthew 8:24","osis":["Matt.8.24"]}],"note":null}],"items":[]},{"question":"Did he pass through the Ages of Humane Life?","answer":"Yes. For Jesus increased in Wisdom and Stature,","segments":[{"text":"Yes. For Jesus increased in Wisdom and Stature,","proofs":["Luke 2:52"],"refs":[{"printed":"Luke 2:52","osis":["Luke.2.52"]}],"note":null}],"items":[]}]},{"question":"Was the Redeemer willing to be Incarnate for us?","answer":"Yes. For when he cometh into the World, he saith, Lo, I come to do thy Will, O God,","segments":[{"text":"Yes. For when he cometh into the World, he saith, Lo, I come to do thy Will, O God,","proofs":["Hebrews 10:5, 7"],"refs":[{"printed":"Hebrews 10:5, 7","osis":["Heb.10.5","Heb.10.7"]}],"note":null}],"items":[{"question":"Is it well for us that he was so?","answer":"Yes. For by this Will we are sanctified,","segments":[{"text":"Yes. For by this Will we are sanctified,","proofs":["Hebrews 10:10"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]}],"note":null}],"items":[]},{"question":"Was Christ’s Incarnation great Condescension in him?","answer":"Yes. For hereby he was made a little lower than the Angels,","segments":[{"text":"Yes. For hereby he was made a little lower than the Angels,","proofs":["Hebrews 2:9"],"refs":[{"printed":"Hebrews 2:9","osis":["Heb.2.9"]}],"note":null}],"items":[]},{"question":"Was it a great Honour to our Nature?","answer":"Yes. What is Man that thou art thus mindful of him?","segments":[{"text":"Yes. What is Man that thou art thus mindful of him?","proofs":["Hebrews 2:6–7"],"refs":[{"printed":"Hebrews 2:6–7","osis":["Heb.2.6-Heb.2.7"]}],"note":null}],"items":[]},{"question":"Is it good News to Mankind?","answer":"Yes. This is a faithful saying, and worthy of all Acceptation, that Christ Jesus came into the World to save Sinners,","segments":[{"text":"Yes. This is a faithful saying, and worthy of all Acceptation, that Christ Jesus came into the World to save Sinners,","proofs":["1 Timothy 1:15"],"refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":23,"title":"What Offices doth Christ Execute as our Redeemer.","part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What Offices doth Christ Execute as our Redeemer.","answer":"Christ as our Redeemer Executeth the Offices of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.","segments":[{"text":"Christ as our Redeemer Executeth the Offices of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Christ a compleat Redeemer?","answer":"Yes. For it pleased the Father that in him should all fulness dwell,","segments":[{"text":"Yes. For it pleased the Father that in him should all fulness dwell,","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null}],"items":[{"question":"Is he compleatly Qualified for the Undertaking?","answer":"Yes. For God giveth not the Spirit by measure unto him,","segments":[{"text":"Yes. For God giveth not the Spirit by measure unto him,","proofs":["John 3:34"],"refs":[{"printed":"John 3:34","osis":["John.3.34"]}],"note":null}],"items":[]},{"question":"Is he Authoriz’d for it?","answer":"Yes. For all Things are deliver’d to him of the Father,","segments":[{"text":"Yes. For all Things are deliver’d to him of the Father,","proofs":["Matthew 11:27"],"refs":[{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null}],"items":[]},{"question":"Hath he a full Commission?","answer":"Yes. For the Father judgeth no Man, but has committed all Judgment to the Son,","segments":[{"text":"Yes. For the Father judgeth no Man, but has committed all Judgment to the Son,","proofs":["John 5:22"],"refs":[{"printed":"John 5:22","osis":["John.5.22"]}],"note":null}],"items":[]},{"question":"And hath he an Ability equal to his Authority?","answer":"Yes. For as the Father has Life in himself, so hath he given to the Son to have Life in himself,","segments":[{"text":"Yes. For as the Father has Life in himself, so hath he given to the Son to have Life in himself,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null}],"items":[]}]},{"question":"Is there all that in Christ which fallen Man stands in need of?","answer":"Yes. For Christ is All, and in all,","segments":[{"text":"Yes. For Christ is All, and in all,","proofs":["Colossians 3:11"],"refs":[{"printed":"Colossians 3:11","osis":["Col.3.11"]}],"note":null}],"items":[{"question":"Is he Light?","answer":"Yes. I am the Light of the World,","segments":[{"text":"Yes. I am the Light of the World,","proofs":["John 8:12"],"refs":[{"printed":"John 8:12","osis":["John.8.12"]}],"note":null}],"items":[]},{"question":"Is he Life?","answer":"Yes. In him was Life, and the Life was the Light of Men,","segments":[{"text":"Yes. In him was Life, and the Life was the Light of Men,","proofs":["John 1:4"],"refs":[{"printed":"John 1:4","osis":["John.1.4"]}],"note":null}],"items":[]},{"question":"Is he our Peace?","answer":"Yes. He is out Peace,","segments":[{"text":"Yes. He is out Peace,","proofs":["Ephesians 2:14"],"refs":[{"printed":"Ephesians 2:14","osis":["Eph.2.14"]}],"note":null}],"items":[]},{"question":"Is he our Head?","answer":"Yes. He is the Head of the Body, the Church,","segments":[{"text":"Yes. He is the Head of the Body, the Church,","proofs":["Colossians 1:18"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null}],"items":[]},{"question":"Is he the Door?","answer":"Yes. I am the Door of the Sheep,","segments":[{"text":"Yes. I am the Door of the Sheep,","proofs":["John 10:7"],"refs":[{"printed":"John 10:7","osis":["John.10.7"]}],"note":null}],"items":[]},{"question":"Is he the Way?","answer":"Yes. I am the Way, the Truth, and the Life,","segments":[{"text":"Yes. I am the Way, the Truth, and the Life,","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null}],"items":[]},{"question":"Can we come to God as a Father, otherwise than by Jesus Christ as Mediator?","answer":"No. For no Man cometh to the Father but by me,","segments":[{"text":"No. For no Man cometh to the Father but by me,","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null}],"items":[]},{"question":"Is he our Food?","answer":"Yes. I am that Bread of Life,","segments":[{"text":"Yes. I am that Bread of Life,","proofs":["John 6:48"],"refs":[{"printed":"John 6:48","osis":["John.6.48"]}],"note":null}],"items":[]},{"question":"Is he our Friend?","answer":"Yes. This is my Beloved, and this is my Friend,","segments":[{"text":"Yes. This is my Beloved, and this is my Friend,","proofs":["Song of Solomon 5:16"],"refs":[{"printed":"Song of Solomon 5:16","osis":["Song.5.16"]}],"note":null}],"items":[]}]},{"question":"Is Jesus Christ a Redeemer in Office?","answer":"Yes. For God hath exalted him with his own Right Hand to be a Prince and a Saviour,","segments":[{"text":"Yes. For God hath exalted him with his own Right Hand to be a Prince and a Saviour,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[{"question":"Is he duly put in Office?","answer":"Yes. For him hath God the Father sealed,","segments":[{"text":"Yes. For him hath God the Father sealed,","proofs":["John 6:27"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"note":null}],"items":[]},{"question":"Doth he duly Execute his Office?","answer":"Yes. For he was faithful to him that appointed him,","segments":[{"text":"Yes. For he was faithful to him that appointed him,","proofs":["Hebrews 3:2"],"refs":[{"printed":"Hebrews 3:2","osis":["Heb.3.2"]}],"note":null}],"items":[]},{"question":"Is he a Prophet?","answer":"Yes. This is of a Truth that Prophet that should come into the World,","segments":[{"text":"Yes. This is of a Truth that Prophet that should come into the World,","proofs":["John 6:14"],"refs":[{"printed":"John 6:14","osis":["John.6.14"]}],"note":null}],"items":[]},{"question":"Is he a Priest?","answer":"Yes. He is the Apostle and High Priest of our Profession,","segments":[{"text":"Yes. He is the Apostle and High Priest of our Profession,","proofs":["Hebrews 3:1"],"refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]}],"note":null}],"items":[]},{"question":"Is he a King?","answer":"Yes. He is King of Kings, and Lord of Lords,","segments":[{"text":"Yes. He is King of Kings, and Lord of Lords,","proofs":["Revelation 19:16"],"refs":[{"printed":"Revelation 19:16","osis":["Rev.19.16"]}],"note":null}],"items":[]}]},{"question":"Did Christ Execute these Offices in his Estate of Humiliation?","answer":"Yes. I have glorified thee on the Earth,","segments":[{"text":"Yes. I have glorified thee on the Earth,","proofs":["John 17:4"],"refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"note":null}],"items":[{"question":"Doth he Execute them in his Estate of Exaltation?","answer":"Yes. For in Heaven it self he now appears in the presence of God for us,","segments":[{"text":"Yes. For in Heaven it self he now appears in the presence of God for us,","proofs":["Hebrews 9:24"],"refs":[{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"note":null}],"items":[]},{"question":"Is he then an all-sufficient Saviour?","answer":"Yes. He is able to save to the uttermost all those that come to God by him,","segments":[{"text":"Yes. He is able to save to the uttermost all those that come to God by him,","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"items":[]},{"question":"And is he as willing to save as he is able?","answer":"Yes. Whosoever comes unto me I will in no wise cast out,","segments":[{"text":"Yes. Whosoever comes unto me I will in no wise cast out,","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":24,"title":"How doth Christ Execute the Office of a Prophet?","part":null,"questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ Execute the Office of a Prophet?","answer":"Christ executeth the Office of a Prophet, in revealing to us, by his Word and Spirit, the Will of God for our Salvation.","segments":[{"text":"Christ executeth the Office of a Prophet, in revealing to us, by his Word and Spirit, the Will of God for our Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth Christ Execute the Office of a Prophet?","answer":"Yes. We know that thou art a Teacher come from God,","segments":[{"text":"Yes. We know that thou art a Teacher come from God,","proofs":["John 3:2"],"refs":[{"printed":"John 3:2","osis":["John.3.2"]}],"note":null}],"items":[{"question":"Doth God speak to us by him?","answer":"Yes. He hath in these last Days spoken to us by his Son,","segments":[{"text":"Yes. He hath in these last Days spoken to us by his Son,","proofs":["Hebrews 1:2"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":null}],"items":[]},{"question":"Were there Prophets under the Old Testament?","answer":"Yes. God sent his Servants, the Prophets,","segments":[{"text":"Yes. God sent his Servants, the Prophets,","proofs":["Jeremiah 25:4"],"refs":[{"printed":"Jeremiah 25:4","osis":["Jer.25.4"]}],"note":null}],"items":[]},{"question":"But was Christ above them all?","answer":"Yes. For he is the Lord God of the Holy Prophets, compare","segments":[{"text":"Yes. For he is the Lord God of the Holy Prophets,","proofs":["Revelation 22:6"],"refs":[{"printed":"Revelation 22:6","osis":["Rev.22.6"]}],"note":null},{"text":"compare","proofs":["Revelation 1:1"],"refs":[{"printed":"Revelation 1:1","osis":["Rev.1.1"]}],"note":null}],"items":[]},{"question":"And were they his Agents?","answer":"Yes. ’Twas the Spirit of Christ in them that testified,","segments":[{"text":"Yes. ’Twas the Spirit of Christ in them that testified,","proofs":["1 Peter 1:11"],"refs":[{"printed":"1 Peter 1:11","osis":["1Pet.1.11"]}],"note":null}],"items":[]}]},{"question":"Was Moses the great Type of Christ as a Prophet?","answer":"Yes. A Prophet shall the Lord your God raise up unto you of your Brethen like unto me,","segments":[{"text":"Yes. A Prophet shall the Lord your God raise up unto you of your Brethen like unto me,","proofs":["Acts 3:22"],"refs":[{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null}],"items":[{"question":"But was Christ greater than Moses?","answer":"Yes. For Moses was faithful as a Servant, but Christ as a Son,","segments":[{"text":"Yes. For Moses was faithful as a Servant, but Christ as a Son,","proofs":["Hebrews 3:5–6"],"refs":[{"printed":"Hebrews 3:5–6","osis":["Heb.3.5-Heb.3.6"]}],"note":null}],"items":[]},{"question":"And is the Doctrine of Christ better than that of Moses?","answer":"Yes. For the Law was given by Moses, but Grace and Truth came by Jesus Christ,","segments":[{"text":"Yes. For the Law was given by Moses, but Grace and Truth came by Jesus Christ,","proofs":["John 1:17"],"refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"note":null}],"items":[]},{"question":"Was Christ compleatly qualified to be a Prophet?","answer":"Yes. For in him are hid all the Treasures of Wisdom and Knowledge,","segments":[{"text":"Yes. For in him are hid all the Treasures of Wisdom and Knowledge,","proofs":["Colossians 2:3"],"refs":[{"printed":"Colossians 2:3","osis":["Col.2.3"]}],"note":null}],"items":[]},{"question":"Was ever any other so well Qualified?","answer":"No. For no Man knows the Father, but the Son,","segments":[{"text":"No. For no Man knows the Father, but the Son,","proofs":["Matthew 11:27"],"refs":[{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null}],"items":[]}]},{"question":"Hath Christ, as a Prophet, revealed God’s Will to us?","answer":"Yes. For he said, My Doctrine is not mine, but his that sent me,","segments":[{"text":"Yes. For he said, My Doctrine is not mine, but his that sent me,","proofs":["John 7:16","John 12:49–50"],"refs":[{"printed":"John 7:16","osis":["John.7.16"]},{"printed":"John 12:49–50","osis":["John.12.49-John.12.50"]}],"note":null}],"items":[{"question":"Hath he revealed God’s Will concerning our Duty?","answer":"Yes. For he did not come to destroy the Law, but to fulfil,","segments":[{"text":"Yes. For he did not come to destroy the Law, but to fulfil,","proofs":["Matthew 5:17"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null}],"items":[]},{"question":"And concerning our Happiness?","answer":"Yes. For he was anointed to Preach the acceptable Year of the Lord,","segments":[{"text":"Yes. For he was anointed to Preach the acceptable Year of the Lord,","proofs":["Luke 4:18"],"refs":[{"printed":"Luke 4:18","osis":["Luke.4.18"]}],"note":null}],"items":[]}]},{"question":"Did Christ Execute this Office when he was on Earth?","answer":"Yes. For he taught them as one having Authority,","segments":[{"text":"Yes. For he taught them as one having Authority,","proofs":["Matthew 7:29"],"refs":[{"printed":"Matthew 7:29","osis":["Matt.7.29"]}],"note":null}],"items":[{"question":"Did he introduce his Doctrines with Thus saith the Lord, like the Old Testament Prophets?","answer":"No. But Verily, verily I say unto you,","segments":[{"text":"No. But Verily, verily I say unto you,","proofs":["John 3:3"],"refs":[{"printed":"John 3:3","osis":["John.3.3"]}],"note":null}],"items":[]},{"question":"Did he confirm his Doctrine by Miracles?","answer":"Yes. Believe me (said he) for the very Works sake,","segments":[{"text":"Yes. Believe me (said he) for the very Works sake,","proofs":["John 14:11"],"refs":[{"printed":"John 14:11","osis":["John.14.11"]}],"note":null}],"items":[]},{"question":"Were his Miracles Many?","answer":"Yes. Many Signs did Jesus in the presence of his Disciples,","segments":[{"text":"Yes. Many Signs did Jesus in the presence of his Disciples,","proofs":["John 20:30"],"refs":[{"printed":"John 20:30","osis":["John.20.30"]}],"note":null}],"items":[]},{"question":"Were they Profitable?","answer":"Yes. He went about doing Good,","segments":[{"text":"Yes. He went about doing Good,","proofs":["Acts 10:38"],"refs":[{"printed":"Acts 10:38","osis":["Acts.10.38"]}],"note":null}],"items":[]},{"question":"Did Christ teach by the Example of his Life?","answer":"Yes. That we might follow his Steps,","segments":[{"text":"Yes. That we might follow his Steps,","proofs":["1 Peter 2:21"],"refs":[{"printed":"1 Peter 2:21","osis":["1Pet.2.21"]}],"note":null}],"items":[]}]},{"question":"Doth he still Execute this Office?","answer":"Yes. For he said, I have declar’d thy Name unto them, and will declare it,","segments":[{"text":"Yes. For he said, I have declar’d thy Name unto them, and will declare it,","proofs":["John 17:26"],"refs":[{"printed":"John 17:26","osis":["John.17.26"]}],"note":null}],"items":[{"question":"Doth he reveal God’s Will to us by his Word?","answer":"Yes. For these Things are written that ye may believe,","segments":[{"text":"Yes. For these Things are written that ye may believe,","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"items":[]},{"question":"And by his Spirit?","answer":"Yes. The Comforter, which is the Holy Ghost, he shall teach you all Things,","segments":[{"text":"Yes. The Comforter, which is the Holy Ghost, he shall teach you all Things,","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null}],"items":[]},{"question":"Doth Jesus Christ teach his People?","answer":"Yes. All thy Children shall be taught of the Lord,","segments":[{"text":"Yes. All thy Children shall be taught of the Lord,","proofs":["Isaiah 54:13"],"refs":[{"printed":"Isaiah 54:13","osis":["Isa.54.13"]}],"note":null}],"items":[]},{"question":"And doth he teach Effectually?","answer":"Yes. For the Son of Man is come, and hath given us an Understanding,","segments":[{"text":"Yes. For the Son of Man is come, and hath given us an Understanding,","proofs":["1 John 5:20"],"refs":[{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null}],"items":[]},{"question":"And doth he teach Compassionately?","answer":"Yes. For he can have Compassion on the Ignorant,","segments":[{"text":"Yes. For he can have Compassion on the Ignorant,","proofs":["Hebrews 5:2"],"refs":[{"printed":"Hebrews 5:2","osis":["Heb.5.2"]}],"note":null}],"items":[]}]},{"question":"Must we learn of this Teacher?","answer":"Yes. Learn of me, for I am meek and lowly in Heart,","segments":[{"text":"Yes. Learn of me, for I am meek and lowly in Heart,","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null}],"items":[{"question":"Are we to receive his Doctrine?","answer":"Yes. Let the Word of Christ dwell in you richly,","segments":[{"text":"Yes. Let the Word of Christ dwell in you richly,","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"items":[]},{"question":"And must we abide in it?","answer":"Yes. If ye continue in my Word, then are ye my Disciples indeed,","segments":[{"text":"Yes. If ye continue in my Word, then are ye my Disciples indeed,","proofs":["John 8:31"],"refs":[{"printed":"John 8:31","osis":["John.8.31"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":25,"title":"How doth Christ Execute the Office of a Priest?","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ Execute the Office of a Priest?","answer":"Christ executeth the Office of a Priest, in his once Offering up of himself a Sacrifice to satisfie Divine Justice, and Reconcile us to God, and in making continual Intercession for us.","segments":[{"text":"Christ executeth the Office of a Priest, in his once Offering up of himself a Sacrifice to satisfie Divine Justice, and Reconcile us to God, and in making continual Intercession for us.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did fallen Man need a Priest?","answer":"Yes. For every High Priest is ordained for Men in Things pertaining to God,","segments":[{"text":"Yes. For every High Priest is ordained for Men in Things pertaining to God,","proofs":["Hebrews 5:1"],"refs":[{"printed":"Hebrews 5:1","osis":["Heb.5.1"]}],"note":null}],"items":[{"question":"Did Christ Execute the Office of a Priest?","answer":"Yes. We have a great High Priest, Jesus the Son of God,","segments":[{"text":"Yes. We have a great High Priest, Jesus the Son of God,","proofs":["Hebrews 4:14"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"note":null}],"items":[]},{"question":"Was he appointed to this Office?","answer":"Yes. For Christ glorified not himself to be made a High Priest,","segments":[{"text":"Yes. For Christ glorified not himself to be made a High Priest,","proofs":["Hebrews 5:5"],"refs":[{"printed":"Hebrews 5:5","osis":["Heb.5.5"]}],"note":null}],"items":[]},{"question":"Was he confirm’d in this Office?","answer":"Yes. For the Lord Sware, and will not Repent, thou art a Priest for ever,","segments":[{"text":"Yes. For the Lord Sware, and will not Repent, thou art a Priest for ever,","proofs":["Hebrews 7:21"],"refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]}],"note":null}],"items":[]}]},{"question":"Did Christ, as a Priest, make Atonement for Sin?","answer":"Yes. He is a merciful and faithful High Priest, to make Reconciliation for the Sins of the People,","segments":[{"text":"Yes. He is a merciful and faithful High Priest, to make Reconciliation for the Sins of the People,","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null}],"items":[{"question":"Did he do this by the Sacrifice of himself?","answer":"Yes. He appear’d to put away Sin by the Sacrifice of himself,","segments":[{"text":"Yes. He appear’d to put away Sin by the Sacrifice of himself,","proofs":["Hebrews 9:26"],"refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"note":null}],"items":[]},{"question":"Was he himself the Priest?","answer":"Yes. For through the Eternal Spirit he offer’d himself,","segments":[{"text":"Yes. For through the Eternal Spirit he offer’d himself,","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null}],"items":[]},{"question":"Was he himself the Sacrifice?","answer":"Yes. He made his Soul an offering for Sin,","segments":[{"text":"Yes. He made his Soul an offering for Sin,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null}],"items":[]},{"question":"Was he himself the Altar?","answer":"Yes. For we have an Altar,","segments":[{"text":"Yes. For we have an Altar,","proofs":["Hebrews 13:10"],"refs":[{"printed":"Hebrews 13:10","osis":["Heb.13.10"]}],"note":null}],"items":[]},{"question":"Would not the legal Sacrifices serve?","answer":"No. For it was not possible that the Blood of Bulls and Goats should take away Sin,","segments":[{"text":"No. For it was not possible that the Blood of Bulls and Goats should take away Sin,","proofs":["Hebrews 10:4"],"refs":[{"printed":"Hebrews 10:4","osis":["Heb.10.4"]}],"note":null}],"items":[]},{"question":"Did God declare them insufficient?","answer":"Yes. Sacrifice and Offering thou wouldst not,","segments":[{"text":"Yes. Sacrifice and Offering thou wouldst not,","proofs":["Hebrews 10:5"],"refs":[{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"note":null}],"items":[]},{"question":"Was this Sacrifice necessary then?","answer":"Yes. What the Law could not do in that it was weak, that Christ did,","segments":[{"text":"Yes. What the Law could not do in that it was weak, that Christ did,","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]}]},{"question":"Did Christ, as a Sacrifice, bear our Sins,","answer":"Yes. His own self bare our Sins in his own Body on the Tree,","segments":[{"text":"Yes. His own self bare our Sins in his own Body on the Tree,","proofs":["1 Peter 2:24"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"note":null}],"items":[{"question":"Did he bear them by the Father’s Appointment?","answer":"Yes. The Lord laid on him the Iniquities of us all,","segments":[{"text":"Yes. The Lord laid on him the Iniquities of us all,","proofs":["Isaiah 53:6"],"refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null}],"items":[]},{"question":"Did he suffer for them?","answer":"Yes. He was wounded for our Transgressions, and bruised for our Iniquities,","segments":[{"text":"Yes. He was wounded for our Transgressions, and bruised for our Iniquities,","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null}],"items":[]},{"question":"And not for any Sin of his own?","answer":"No. Messiah shall be cut off, but not for himself,","segments":[{"text":"No. Messiah shall be cut off, but not for himself,","proofs":["Daniel 9:26"],"refs":[{"printed":"Daniel 9:26","osis":["Dan.9.26"]}],"note":null}],"items":[]},{"question":"Did he suffer to satisfie for Sin?","answer":"Yes. He was once offer’d to bear the Sins of many,","segments":[{"text":"Yes. He was once offer’d to bear the Sins of many,","proofs":["Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null}],"items":[]},{"question":"And was the Satisfaction accepted?","answer":"Yes. He gave himself for us a Sacrifice to God of a sweet smelling Savour,","segments":[{"text":"Yes. He gave himself for us a Sacrifice to God of a sweet smelling Savour,","proofs":["Ephesians 5:2"],"refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null}],"items":[]}]},{"question":"Did Christ offer himself Voluntarily?","answer":"Yes. No Man taketh my Life from me, but I lay it down of myself,","segments":[{"text":"Yes. No Man taketh my Life from me, but I lay it down of myself,","proofs":["John 10:18"],"refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"note":null}],"items":[{"question":"Was it his own Act and Deed to make his Soul an Offering?","answer":"Yes. For he said, Father, into thine Hands I commend my Spirit,","segments":[{"text":"Yes. For he said, Father, into thine Hands I commend my Spirit,","proofs":["Luke 23:46"],"refs":[{"printed":"Luke 23:46","osis":["Luke.23.46"]}],"note":null}],"items":[]},{"question":"Did this Sacrifice need to be Repeated?","answer":"No. For by one Offering he perfected for ever them that are Sanctified,","segments":[{"text":"No. For by one Offering he perfected for ever them that are Sanctified,","proofs":["Hebrews 10:14"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null}],"items":[]},{"question":"Did Christ do this for the Purchase of our Pardon?","answer":"Yes. For when he did it, he said, Father, forgive them,","segments":[{"text":"Yes. For when he did it, he said, Father, forgive them,","proofs":["Luke 23:34"],"refs":[{"printed":"Luke 23:34","osis":["Luke.23.34"]}],"note":null}],"items":[]},{"question":"Was it design’d to save us from Ruin?","answer":"Yes. He gave his Life a Ransom for many,","segments":[{"text":"Yes. He gave his Life a Ransom for many,","proofs":["Matthew 20:28"],"refs":[{"printed":"Matthew 20:28","osis":["Matt.20.28"]}],"note":null}],"items":[]},{"question":"And to Reconcile us to God?","answer":"Yes. For he made Peace through the Blood of his Cross,","segments":[{"text":"Yes. For he made Peace through the Blood of his Cross,","proofs":["Colossians 1:20"],"refs":[{"printed":"Colossians 1:20","osis":["Col.1.20"]}],"note":null}],"items":[]},{"question":"Is this our Plea for Peace and Pardon?","answer":"Yes. Who is he that Condemns? It is Christ that Dy’d,","segments":[{"text":"Yes. Who is he that Condemns? It is Christ that Dy’d,","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"items":[]},{"question":"Is Christ then the great Propitiation?","answer":"Yes. He is the Propitiation for our Sins, and not for ours only, but for the Sins of the whole World,","segments":[{"text":"Yes. He is the Propitiation for our Sins, and not for ours only, but for the Sins of the whole World,","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null}],"items":[]},{"question":"And have we hereby Access to God?","answer":"Yes. He suffer’d the just for the unjust, that he might bring us to God,","segments":[{"text":"Yes. He suffer’d the just for the unjust, that he might bring us to God,","proofs":["1 Peter 3:18"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null}],"items":[]},{"question":"And had the Old Testament Saints the Benefit of this Sacrifice?","answer":"Yes. For he was the Lamb slain from the Foundation of the World,","segments":[{"text":"Yes. For he was the Lamb slain from the Foundation of the World,","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"items":[]}]},{"question":"Doth Christ, as a Priest, make Intercession?","answer":"Yes. For he bare the Sin of many, and made Intercession for the Transgressors,","segments":[{"text":"Yes. For he bare the Sin of many, and made Intercession for the Transgressors,","proofs":["Isaiah 53:12"],"refs":[{"printed":"Isaiah 53:12","osis":["Isa.53.12"]}],"note":null}],"items":[{"question":"Is he always doing this?","answer":"Yes. He ever lives, making Intercession,","segments":[{"text":"Yes. He ever lives, making Intercession,","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"items":[]},{"question":"Doth he do this as an Advocate?","answer":"Yes. If any Man Sin we have an Advocate with the Father, Jesus Christ the Righteous,","segments":[{"text":"Yes. If any Man Sin we have an Advocate with the Father, Jesus Christ the Righteous,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null}],"items":[]},{"question":"And as a High Priest?","answer":"Yes. Aaron shall bear their Names before the Lord,","segments":[{"text":"Yes. Aaron shall bear their Names before the Lord,","proofs":["Exodus 28:12"],"refs":[{"printed":"Exodus 28:12","osis":["Exod.28.12"]}],"note":null}],"items":[]},{"question":"Doth he make Intercession in the virtue of his Satisfaction?","answer":"Yes. For by his own Blood he entred into the holy Place,","segments":[{"text":"Yes. For by his own Blood he entred into the holy Place,","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null}],"items":[]}]},{"question":"Is Christ a Priest after the Order of Aaron?","answer":"No. But after the Order of Melchizedek?","segments":[{"text":"No. But after the Order of Melchizedek?","proofs":["Psalm 110:4"],"refs":[{"printed":"Psalm 110:4","osis":["Ps.110.4"]}],"note":null}],"items":[{"question":"Is he a Royal Priest?","answer":"Yes. For he is a Priest upon his Throne, and the Councel of Peace shall be between them both,","segments":[{"text":"Yes. For he is a Priest upon his Throne, and the Councel of Peace shall be between them both,","proofs":["Zechariah 6:13"],"refs":[{"printed":"Zechariah 6:13","osis":["Zech.6.13"]}],"note":null}],"items":[]},{"question":"Is he a Priest that needs a Successor?","answer":"No. For this Man because he continueth ever, hath an unchangeable Priesthood,","segments":[{"text":"No. For this Man because he continueth ever, hath an unchangeable Priesthood,","proofs":["Hebrews 7:24"],"refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"note":null}],"items":[]},{"question":"Is he a Priest that needs a Sacrifice for himself?","answer":"No. For the Law makes Men High Priests which have Infirmity, but the Word of the Oath makes the Son, who is consecrated for evermore,","segments":[{"text":"No. For the Law makes Men High Priests which have Infirmity, but the Word of the Oath makes the Son, who is consecrated for evermore,","proofs":["Hebrews 7:27–28"],"refs":[{"printed":"Hebrews 7:27–28","osis":["Heb.7.27-Heb.7.28"]}],"note":null}],"items":[]},{"question":"Have all Believers an Interest in Christ’s Priesthood?","answer":"Yes. For we have a High Priest over the House of God,","segments":[{"text":"Yes. For we have a High Priest over the House of God,","proofs":["Hebrews 10:21"],"refs":[{"printed":"Hebrews 10:21","osis":["Heb.10.21"]}],"note":null}],"items":[]},{"question":"Is this an Encouragement to us in our Approaches to God?","answer":"Yes. Let us therefore come boldly to the Throne of Grace,","segments":[{"text":"Yes. Let us therefore come boldly to the Throne of Grace,","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null}],"items":[]},{"question":"And is this it we must depend upon for Acceptance with God?","answer":"Yes. For spiritual Sacrifices are acceptable to God only through Jesus Christ,","segments":[{"text":"Yes. For spiritual Sacrifices are acceptable to God only through Jesus Christ,","proofs":["1 Peter 2:5"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":26,"title":"How doth Christ Execute the Office of a King?","part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"How doth Christ Execute the Office of a King?","answer":"Christ Executes the Office of a King, in subduing us to himself, in Ruling and Defending us, and in Restraining and Conquering all his and our Enemies.","segments":[{"text":"Christ Executes the Office of a King, in subduing us to himself, in Ruling and Defending us, and in Restraining and Conquering all his and our Enemies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Christ put into the Office of a King?","answer":"Yes. I have set my King upon my holy Hill of Sion,","segments":[{"text":"Yes. I have set my King upon my holy Hill of Sion,","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null}],"items":[{"question":"Doth he Execute that Office?","answer":"Yes. He shall Reign over the House of Jacob for ever,","segments":[{"text":"Yes. He shall Reign over the House of Jacob for ever,","proofs":["Luke 1:33"],"refs":[{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null}],"items":[]},{"question":"Is he King as Mediator?","answer":"Yes. He hath Authority to Execute Judgment, because he is the Son of Man,","segments":[{"text":"Yes. He hath Authority to Execute Judgment, because he is the Son of Man,","proofs":["John 5:27"],"refs":[{"printed":"John 5:27","osis":["John.5.27"]}],"note":null}],"items":[]},{"question":"Is his Kingdom a spiritual Kingdom?","answer":"Yes. My Kingdom is not of this World,","segments":[{"text":"Yes. My Kingdom is not of this World,","proofs":["John 18:36"],"refs":[{"printed":"John 18:36","osis":["John.18.36"]}],"note":null}],"items":[]}]},{"question":"Is Christ universal Monarch?","answer":"Yes. For all Power is given to him both in Heaven and on Earth,","segments":[{"text":"Yes. For all Power is given to him both in Heaven and on Earth,","proofs":["Matthew 28:18"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]}],"note":null}],"items":[{"question":"Has he right to Rule all?","answer":"Yes. He is Lord of all,","segments":[{"text":"Yes. He is Lord of all,","proofs":["Acts 10:36"],"refs":[{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"note":null}],"items":[]},{"question":"Doth he Rule all?","answer":"Yes. He is the Governour among the Nations,","segments":[{"text":"Yes. He is the Governour among the Nations,","proofs":["Psalm 22:28"],"refs":[{"printed":"Psalm 22:28","osis":["Ps.22.28"]}],"note":null}],"items":[]},{"question":"Doth he Rule all for the good of his Church?","answer":"Yes. He is Head over all Things to the Church,","segments":[{"text":"Yes. He is Head over all Things to the Church,","proofs":["Ephesians 1:22"],"refs":[{"printed":"Ephesians 1:22","osis":["Eph.1.22"]}],"note":null}],"items":[]},{"question":"Is he in a special manner the Churches King?","answer":"Yes. O Daughter of Sion thy King comes,","segments":[{"text":"Yes. O Daughter of Sion thy King comes,","proofs":["Zechariah 9:9"],"refs":[{"printed":"Zechariah 9:9","osis":["Zech.9.9"]}],"note":null}],"items":[]}]},{"question":"Doth Christ, as a King, subdue his People to himself?","answer":"Yes. Thy People shall be willing in the Day of thy Power,","segments":[{"text":"Yes. Thy People shall be willing in the Day of thy Power,","proofs":["Psalm 110:3"],"refs":[{"printed":"Psalm 110:3","osis":["Ps.110.3"]}],"note":null}],"items":[{"question":"Doth he do it by the Word of his Grace?","answer":"Yes. He draws with the Cords of a Man, and with the Bands of Love,","segments":[{"text":"Yes. He draws with the Cords of a Man, and with the Bands of Love,","proofs":["Hosea 11:4"],"refs":[{"printed":"Hosea 11:4","osis":["Hos.11.4"]}],"note":null}],"items":[]},{"question":"Doth he do it Effectually?","answer":"Yes. He makes ready a People prepared for the Lord,","segments":[{"text":"Yes. He makes ready a People prepared for the Lord,","proofs":["Luke 1:17"],"refs":[{"printed":"Luke 1:17","osis":["Luke.1.17"]}],"note":null}],"items":[]},{"question":"Doth he Conquer the Opposition of the carnal Mind?","answer":"Yes. For the Weapons of our warfare are mighty through God to the pulling down of strong Holds,","segments":[{"text":"Yes. For the Weapons of our warfare are mighty through God to the pulling down of strong Holds,","proofs":["2 Corinthians 10:4"],"refs":[{"printed":"2 Corinthians 10:4","osis":["2Cor.10.4"]}],"note":null}],"items":[]},{"question":"Doth he set up his Throne in the Soul?","answer":"Yes. Bringing into Captivity every thought to the Obedience of Christ,","segments":[{"text":"Yes. Bringing into Captivity every thought to the Obedience of Christ,","proofs":["2 Corinthians 10:5"],"refs":[{"printed":"2 Corinthians 10:5","osis":["2Cor.10.5"]}],"note":null}],"items":[]},{"question":"And doth he Rule there?","answer":"Yes. For he writes his Law in their Hearts,","segments":[{"text":"Yes. For he writes his Law in their Hearts,","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null}],"items":[]}]},{"question":"Doth Christ, as a King, reign in his Church?","answer":"Yes. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King,","segments":[{"text":"Yes. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King,","proofs":["Isaiah 33:22"],"refs":[{"printed":"Isaiah 33:22","osis":["Isa.33.22"]}],"note":null}],"items":[{"question":"Doth he enact Laws?","answer":"Yes. He gave Commandments to his Apostles,","segments":[{"text":"Yes. He gave Commandments to his Apostles,","proofs":["Acts 1:2"],"refs":[{"printed":"Acts 1:2","osis":["Acts.1.2"]}],"note":null}],"items":[]},{"question":"Doth he Commission Officers?","answer":"Yes. By me Kings Reign,","segments":[{"text":"Yes. By me Kings Reign,","proofs":["Proverbs 8:15"],"refs":[{"printed":"Proverbs 8:15","osis":["Prov.8.15"]}],"note":null}],"items":[]},{"question":"Doth he give Judgment?","answer":"Yes. We must all appear before the Judgment-Seat of Christ,","segments":[{"text":"Yes. We must all appear before the Judgment-Seat of Christ,","proofs":["2 Corinthians 5:10"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null}],"items":[]},{"question":"Is Homage and Allegiance due to him?","answer":"Yes. For at the Name of Jesus every Knee shall bow,","segments":[{"text":"Yes. For at the Name of Jesus every Knee shall bow,","proofs":["Philippians 2:10"],"refs":[{"printed":"Philippians 2:10","osis":["Phil.2.10"]}],"note":null}],"items":[]},{"question":"Doth he Rule in Righteousness?","answer":"Yes. The Scepter of his Kingdom is a right Scepter,","segments":[{"text":"Yes. The Scepter of his Kingdom is a right Scepter,","proofs":["Psalm 45:6"],"refs":[{"printed":"Psalm 45:6","osis":["Ps.45.6"]}],"note":null}],"items":[]}]},{"question":"Doth Christ, as a King, protect his Subjects?","answer":"Yes. For he shall be as a Hiding-place from the Wind,","segments":[{"text":"Yes. For he shall be as a Hiding-place from the Wind,","proofs":["Isaiah 32:1–2"],"refs":[{"printed":"Isaiah 32:1–2","osis":["Isa.32.1-Isa.32.2"]}],"note":null}],"items":[{"question":"And doth he secure the Peace of his Kingdom?","answer":"Yes. For this Man shall be the Peace,","segments":[{"text":"Yes. For this Man shall be the Peace,","proofs":["Micah 5:5"],"refs":[{"printed":"Micah 5:5","osis":["Mic.5.5"]}],"note":null}],"items":[]},{"question":"Hath he Authority to pardon Sin?","answer":"Yes. The Son of Man hath Power on Earth to forgive Sin,","segments":[{"text":"Yes. The Son of Man hath Power on Earth to forgive Sin,","proofs":["Matthew 9:6"],"refs":[{"printed":"Matthew 9:6","osis":["Matt.9.6"]}],"note":null}],"items":[]},{"question":"Hath he Authority to reward Services?","answer":"Yes. I will give thee a Crown of Life,","segments":[{"text":"Yes. I will give thee a Crown of Life,","proofs":["Revelation 2:10"],"refs":[{"printed":"Revelation 2:10","osis":["Rev.2.10"]}],"note":null}],"items":[]}]},{"question":"Doth Christ, as a King, restrain his Enemies?","answer":"Yes. On this Rock will I build my Church, and the Gates of Hell shall not prevail against it,","segments":[{"text":"Yes. On this Rock will I build my Church, and the Gates of Hell shall not prevail against it,","proofs":["Matthew 16:18"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]}],"note":null}],"items":[{"question":"Will he Conquer them at last?","answer":"Yes. For he must Reign till he hath put all Enemies under his Feet,","segments":[{"text":"Yes. For he must Reign till he hath put all Enemies under his Feet,","proofs":["1 Corinthians 15:25"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"note":null}],"items":[]},{"question":"Will he Conquer Death it self?","answer":"Yes. The last Enemy that shall be destroy’d is Death,","segments":[{"text":"Yes. The last Enemy that shall be destroy’d is Death,","proofs":["1 Corinthians 15:26"],"refs":[{"printed":"1 Corinthians 15:26","osis":["1Cor.15.26"]}],"note":null}],"items":[]},{"question":"Doth he count these his Enemies that will not have him to Reign over them?","answer":"Yes. Those mine Enemies which would not that I should Reign over them bring hither, and slay them before me,","segments":[{"text":"Yes. Those mine Enemies which would not that I should Reign over them bring hither, and slay them before me,","proofs":["Luke 19:27"],"refs":[{"printed":"Luke 19:27","osis":["Luke.19.27"]}],"note":null}],"items":[]}]},{"question":"Is Christ a Merciful King,","answer":"Yes. He is Meek, and having Salvation,","segments":[{"text":"Yes. He is Meek, and having Salvation,","proofs":["Zechariah 9:9"],"refs":[{"printed":"Zechariah 9:9","osis":["Zech.9.9"]}],"note":null}],"items":[{"question":"Is he the Poor Man’s King?","answer":"Yes. He shall deliver the Needy when he cries,","segments":[{"text":"Yes. He shall deliver the Needy when he cries,","proofs":["Psalm 72:12"],"refs":[{"printed":"Psalm 72:12","osis":["Ps.72.12"]}],"note":null}],"items":[]},{"question":"Hath he a large Kingdom?","answer":"Yes. He shall have Dominion from Sea to Sea,","segments":[{"text":"Yes. He shall have Dominion from Sea to Sea,","proofs":["Psalm 72:8"],"refs":[{"printed":"Psalm 72:8","osis":["Ps.72.8"]}],"note":null}],"items":[]},{"question":"Have we Reason to Hope it shall be larger than now it is?","answer":"Yes. For the Kingdoms of the World are become the Kingdoms of the Lord, and of his Christ,","segments":[{"text":"Yes. For the Kingdoms of the World are become the Kingdoms of the Lord, and of his Christ,","proofs":["Revelation 11:15"],"refs":[{"printed":"Revelation 11:15","osis":["Rev.11.15"]}],"note":null}],"items":[]},{"question":"Shall it be a lasting Kingdom?","answer":"Yes. His Throne shall be as the Days of Heaven,","segments":[{"text":"Yes. His Throne shall be as the Days of Heaven,","proofs":["Psalm 89:29"],"refs":[{"printed":"Psalm 89:29","osis":["Ps.89.29"]}],"note":null}],"items":[]},{"question":"And when the Mystery of God shall be finished, shall the Kingdom of the Redeemer be resign’d to the Creator?","answer":"Yes. Then cometh the End, when he shall have deliver’d up the Kingdom to God, even the Father,","segments":[{"text":"Yes. Then cometh the End, when he shall have deliver’d up the Kingdom to God, even the Father,","proofs":["1 Corinthians 15:24"],"refs":[{"printed":"1 Corinthians 15:24","osis":["1Cor.15.24"]}],"note":null}],"items":[]}]},{"question":"Ought we to rejoice in Christ’s Dominion?","answer":"Yes. Let the Children of Sion be joyful in their King,","segments":[{"text":"Yes. Let the Children of Sion be joyful in their King,","proofs":["Psalm 149:2"],"refs":[{"printed":"Psalm 149:2","osis":["Ps.149.2"]}],"note":null}],"items":[{"question":"Must we accept him for our King?","answer":"Yes. Take my Yoke upon you,","segments":[{"text":"Yes. Take my Yoke upon you,","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null}],"items":[]},{"question":"Must we pay Tribute to him?","answer":"Yes. Send ye the Lamb to the Ruler of the Land,","segments":[{"text":"Yes. Send ye the Lamb to the Ruler of the Land,","proofs":["Isaiah 16:1"],"refs":[{"printed":"Isaiah 16:1","osis":["Isa.16.1"]}],"note":null}],"items":[]},{"question":"Must we obey him?","answer":"Yes. For he is the Author of Eternal Salvation to all them that obey him,","segments":[{"text":"Yes. For he is the Author of Eternal Salvation to all them that obey him,","proofs":["Hebrews 5:9"],"refs":[{"printed":"Hebrews 5:9","osis":["Heb.5.9"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":27,"title":"Wherein did consist Christ’s Humiliation?","part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein did consist Christ’s Humiliation?","answer":"Christ’s Humiliation consisted in his Being Born, and that in a low Condition, made under the Law, undergoing the Miseries of this Life, the Wrath of God, and the cursed Death of the Cross, in being Buried, and continuing under the Power of Death for a time.","segments":[{"text":"Christ’s Humiliation consisted in his Being Born, and that in a low Condition, made under the Law, undergoing the Miseries of this Life, the Wrath of God, and the cursed Death of the Cross, in being Buried, and continuing under the Power of Death for a time.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did Jesus Christ humble humself?","answer":"Yes. Who being in the Form of God, he made himself of no Reputation,","segments":[{"text":"Yes. Who being in the Form of God, he made himself of no Reputation,","proofs":["Philippians 2:6–7"],"refs":[{"printed":"Philippians 2:6–7","osis":["Phil.2.6-Phil.2.7"]}],"note":null}],"items":[{"question":"Was it a deep Humiliation?","answer":"Yes. For he said, I am a Worm, and no Man,","segments":[{"text":"Yes. For he said, I am a Worm, and no Man,","proofs":["Psalm 22:6"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"note":null}],"items":[]},{"question":"Was it requisite he should humble himself?","answer":"Yes. For thus it was written, and thus it behoved Christ to suffer,","segments":[{"text":"Yes. For thus it was written, and thus it behoved Christ to suffer,","proofs":["Luke 24:46"],"refs":[{"printed":"Luke 24:46","osis":["Luke.24.46"]}],"note":null}],"items":[]},{"question":"And was that a proper Expedient to atone for our Sin?","answer":"Yes. For the Sinner had said, I will be like the most High,","segments":[{"text":"Yes. For the Sinner had said, I will be like the most High,","proofs":["Isaiah 14:14"],"refs":[{"printed":"Isaiah 14:14","osis":["Isa.14.14"]}],"note":null}],"items":[]}]},{"question":"Did Christ humble himself in his Birth?","answer":"Yes. For he who thought it not Robbery to be equal with God, was made in the likeness of Men,","segments":[{"text":"Yes. For he who thought it not Robbery to be equal with God, was made in the likeness of Men,","proofs":["Philippians 2:6–7"],"refs":[{"printed":"Philippians 2:6–7","osis":["Phil.2.6-Phil.2.7"]}],"note":null}],"items":[{"question":"Was he Born of that which was then a poor Family?","answer":"Yes. He was a Root out of a dry Ground,","segments":[{"text":"Yes. He was a Root out of a dry Ground,","proofs":["Isaiah 53:2"],"refs":[{"printed":"Isaiah 53:2","osis":["Isa.53.2"]}],"note":null}],"items":[]},{"question":"Was he Born of a poor Woman?","answer":"Yes. For she offered for her cleansing only a pair of Turtle Doves, or two young Pigeons, compare","segments":[{"text":"Yes. For she offered for her cleansing only a pair of Turtle Doves, or two young Pigeons,","proofs":["Luke 2:24"],"refs":[{"printed":"Luke 2:24","osis":["Luke.2.24"]}],"note":null},{"text":"compare","proofs":["Leviticus 12:8"],"refs":[{"printed":"Leviticus 12:8","osis":["Lev.12.8"]}],"note":null}],"items":[]},{"question":"Was his supposed Father a poor Man?","answer":"Yes. They said, Is not this the Carpenter’s Son,","segments":[{"text":"Yes. They said, Is not this the Carpenter’s Son,","proofs":["Matthew 13:55"],"refs":[{"printed":"Matthew 13:55","osis":["Matt.13.55"]}],"note":null}],"items":[]},{"question":"Was he Born in a poor Place?","answer":"Yes. Bethlehem was little among the Thousands of Judah,","segments":[{"text":"Yes. Bethlehem was little among the Thousands of Judah,","proofs":["Micah 5:2"],"refs":[{"printed":"Micah 5:2","osis":["Mic.5.2"]}],"note":null}],"items":[]},{"question":"Was he Born in poor Circumstances?","answer":"Yes. In the Stable of an Inn, and laid in a Manger,","segments":[{"text":"Yes. In the Stable of an Inn, and laid in a Manger,","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null}],"items":[]},{"question":"Had he the Respect paid him that was due to an Incarnate Deity?","answer":"No. For he was in the World, and the World knew him not,","segments":[{"text":"No. For he was in the World, and the World knew him not,","proofs":["John 1:10"],"refs":[{"printed":"John 1:10","osis":["John.1.10"]}],"note":null}],"items":[]},{"question":"Was he respected by his Countrymen?","answer":"No. He came to his own, and his own received him not,","segments":[{"text":"No. He came to his own, and his own received him not,","proofs":["John 1:11"],"refs":[{"printed":"John 1:11","osis":["John.1.11"]}],"note":null}],"items":[]},{"question":"Was he Born honourable?","answer":"No. For he took upon him the Form of a Servant,","segments":[{"text":"No. For he took upon him the Form of a Servant,","proofs":["Philippians 2:7"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"note":null}],"items":[]},{"question":"Was he Born wealthy?","answer":"No. Tho’ he was rich, yet for our sakes he became poor,","segments":[{"text":"No. Tho’ he was rich, yet for our sakes he became poor,","proofs":["2 Corinthians 8:9"],"refs":[{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]}],"note":null}],"items":[]}]},{"question":"Was Christ made under the Law?","answer":"Yes. God sent forth his Son, made of a Woman, made under the Law,","segments":[{"text":"Yes. God sent forth his Son, made of a Woman, made under the Law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[{"question":"Was he circumcis’d?","answer":"Yes. When Eight Days were accomplished,","segments":[{"text":"Yes. When Eight Days were accomplished,","proofs":["Luke 2:21"],"refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"note":null}],"items":[]},{"question":"Was he presented in the Temple?","answer":"Yes. They brought him to Jerusalem to present him to the Lord,","segments":[{"text":"Yes. They brought him to Jerusalem to present him to the Lord,","proofs":["Luke 2:22"],"refs":[{"printed":"Luke 2:22","osis":["Luke.2.22"]}],"note":null}],"items":[]},{"question":"Did he keep their Passeover?","answer":"Yes. When he was Twelve Years old he went up to Jerusalem, after the Custom of the Feast,","segments":[{"text":"Yes. When he was Twelve Years old he went up to Jerusalem, after the Custom of the Feast,","proofs":["Luke 2:42"],"refs":[{"printed":"Luke 2:42","osis":["Luke.2.42"]}],"note":null}],"items":[]},{"question":"Was he obedient to his Parents?","answer":"Yes. He went down with them to Nazareth, and was subject to them,","segments":[{"text":"Yes. He went down with them to Nazareth, and was subject to them,","proofs":["Luke 2:51"],"refs":[{"printed":"Luke 2:51","osis":["Luke.2.51"]}],"note":null}],"items":[]},{"question":"Did he pay Tribute?","answer":"Yes. That give for me and thee,","segments":[{"text":"Yes. That give for me and thee,","proofs":["Matthew 17:24, 27"],"refs":[{"printed":"Matthew 17:24, 27","osis":["Matt.17.24","Matt.17.27"]}],"note":null}],"items":[]},{"question":"Did he fulfil all Righteousness?","answer":"Yes. Thus it becometh us to fulfil all Righteousness,","segments":[{"text":"Yes. Thus it becometh us to fulfil all Righteousness,","proofs":["Matthew 3:15"],"refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"note":null}],"items":[]},{"question":"Did he submit to the Law of the Mediatorship?","answer":"Yes. Thy Law is within my Heart,","segments":[{"text":"Yes. Thy Law is within my Heart,","proofs":["Psalm 40:8"],"refs":[{"printed":"Psalm 40:8","osis":["Ps.40.8"]}],"note":null}],"items":[]}]},{"question":"Was his Education mean?","answer":"Yes. For they said, Is not this the Carpenter,","segments":[{"text":"Yes. For they said, Is not this the Carpenter,","proofs":["Mark 6:3"],"refs":[{"printed":"Mark 6:3","osis":["Mark.6.3"]}],"note":null}],"items":[{"question":"Was the Place of his Abode despicable?","answer":"Yes. Can any good thing come out of Nazareth?","segments":[{"text":"Yes. Can any good thing come out of Nazareth?","proofs":["John 1:46"],"refs":[{"printed":"John 1:46","osis":["John.1.46"]}],"note":null}],"items":[]},{"question":"Did he live in Honour?","answer":"No. For he was despised and rejected of Men,","segments":[{"text":"No. For he was despised and rejected of Men,","proofs":["Isaiah 53:3"],"refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"note":null}],"items":[]},{"question":"Was he attended by great Folks?","answer":"No. Have any of the Rulers, or of the Pharisees, believed on him,","segments":[{"text":"No. Have any of the Rulers, or of the Pharisees, believed on him,","proofs":["John 7:48"],"refs":[{"printed":"John 7:48","osis":["John.7.48"]}],"note":null}],"items":[]},{"question":"Were his Followers mean?","answer":"Yes. For they were Fishers,","segments":[{"text":"Yes. For they were Fishers,","proofs":["Matthew 4:18"],"refs":[{"printed":"Matthew 4:18","osis":["Matt.4.18"]}],"note":null}],"items":[]},{"question":"Did he live in Mirth and Pleasure?","answer":"No. He was a Man of Sorrows, and acquainted with Grief,","segments":[{"text":"No. He was a Man of Sorrows, and acquainted with Grief,","proofs":["Isaiah 53:3"],"refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"note":null}],"items":[]},{"question":"Was the Sin of Sinners a Grief to him?","answer":"Yes. He was grieved for the Hardness of their Hearts,","segments":[{"text":"Yes. He was grieved for the Hardness of their Hearts,","proofs":["Mark 3:5"],"refs":[{"printed":"Mark 3:5","osis":["Mark.3.5"]}],"note":null}],"items":[]},{"question":"Were the Sorrows of his Friends a Grief to him?","answer":"Yes. Jesus wept,","segments":[{"text":"Yes. Jesus wept,","proofs":["John 11:35"],"refs":[{"printed":"John 11:35","osis":["John.11.35"]}],"note":null}],"items":[]},{"question":"Had he a House of his own?","answer":"No. The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his Head,","segments":[{"text":"No. The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his Head,","proofs":["Luke 9:58"],"refs":[{"printed":"Luke 9:58","osis":["Luke.9.58"]}],"note":null}],"items":[]},{"question":"Was he fed with the finest of the Wheat?","answer":"No. He had Barley Loaves,","segments":[{"text":"No. He had Barley Loaves,","proofs":["John 6:9"],"refs":[{"printed":"John 6:9","osis":["John.6.9"]}],"note":null}],"items":[]},{"question":"Did he live upon Alms?","answer":"Yes. For certain Women ministred to him of their Substance,","segments":[{"text":"Yes. For certain Women ministred to him of their Substance,","proofs":["Luke 8:3"],"refs":[{"printed":"Luke 8:3","osis":["Luke.8.3"]}],"note":null}],"items":[]},{"question":"Had he a stately Place to preach in?","answer":"No. He taught the People out of the Ship,","segments":[{"text":"No. He taught the People out of the Ship,","proofs":["Luke 5:3"],"refs":[{"printed":"Luke 5:3","osis":["Luke.5.3"]}],"note":null}],"items":[]}]},{"question":"Was he tempted of Satan?","answer":"Yes. He was in the Wilderness Forty Days tempted of Satan,","segments":[{"text":"Yes. He was in the Wilderness Forty Days tempted of Satan,","proofs":["Mark 1:13"],"refs":[{"printed":"Mark 1:13","osis":["Mark.1.13"]}],"note":null}],"items":[{"question":"Was that a Part of his Sufferings?","answer":"Yes. For he suffered being tempted,","segments":[{"text":"Yes. For he suffered being tempted,","proofs":["Hebrews 2:18"],"refs":[{"printed":"Hebrews 2:18","osis":["Heb.2.18"]}],"note":null}],"items":[]},{"question":"Was he persecuted betimes?","answer":"Yes. Herod sought the young Child to destroy him,","segments":[{"text":"Yes. Herod sought the young Child to destroy him,","proofs":["Matthew 2:13"],"refs":[{"printed":"Matthew 2:13","osis":["Matt.2.13"]}],"note":null}],"items":[]},{"question":"Was he slander’d and reproach’d?","answer":"Yes. They said of him, Behold a gluttonous Man, and a Wine-bibber, a Friend of Publicans and Sinners,","segments":[{"text":"Yes. They said of him, Behold a gluttonous Man, and a Wine-bibber, a Friend of Publicans and Sinners,","proofs":["Luke 7:34"],"refs":[{"printed":"Luke 7:34","osis":["Luke.7.34"]}],"note":null}],"items":[]},{"question":"Was he represented as a Madman?","answer":"Yes. They said, He hath a Devil, and is mad,","segments":[{"text":"Yes. They said, He hath a Devil, and is mad,","proofs":["John 10:20"],"refs":[{"printed":"John 10:20","osis":["John.10.20"]}],"note":null}],"items":[]},{"question":"And as one that is in League with the Devil?","answer":"Yes. They said, He casteth out Devils by Beelzebub the Prince of the Devils,","segments":[{"text":"Yes. They said, He casteth out Devils by Beelzebub the Prince of the Devils,","proofs":["Matthew 12:24"],"refs":[{"printed":"Matthew 12:24","osis":["Matt.12.24"]}],"note":null}],"items":[]},{"question":"Did they cavil at his Preaching?","answer":"Yes. He endur’d the Contradiction of Sinners against himself,","segments":[{"text":"Yes. He endur’d the Contradiction of Sinners against himself,","proofs":["Hebrews 12:3"],"refs":[{"printed":"Hebrews 12:3","osis":["Heb.12.3"]}],"note":null}],"items":[]},{"question":"Did he bear all this patiently?","answer":"Yes. When he was reviled, he reviled not again,","segments":[{"text":"Yes. When he was reviled, he reviled not again,","proofs":["1 Peter 2:23"],"refs":[{"printed":"1 Peter 2:23","osis":["1Pet.2.23"]}],"note":null}],"items":[]}]},{"question":"But notwithstanding this had he Honour done him in his Humiliation?","answer":"Yes. For it was said concerning him, He shall be great,","segments":[{"text":"Yes. For it was said concerning him, He shall be great,","proofs":["Luke 1:32"],"refs":[{"printed":"Luke 1:32","osis":["Luke.1.32"]}],"note":null}],"items":[{"question":"Did God put Honour on him?","answer":"Yes. He received from God the Father Honour and Glory,","segments":[{"text":"Yes. He received from God the Father Honour and Glory,","proofs":["2 Peter 1:17"],"refs":[{"printed":"2 Peter 1:17","osis":["2Pet.1.17"]}],"note":null}],"items":[]},{"question":"Did Angels do him Honour?","answer":"Yes. Behold Angels came and ministred to him,","segments":[{"text":"Yes. Behold Angels came and ministred to him,","proofs":["Matthew 4:11"],"refs":[{"printed":"Matthew 4:11","osis":["Matt.4.11"]}],"note":null}],"items":[]},{"question":"Did Foreigners do him Honour?","answer":"Yes. Wise Men of the East came to worship him,","segments":[{"text":"Yes. Wise Men of the East came to worship him,","proofs":["Matthew 2:2"],"refs":[{"printed":"Matthew 2:2","osis":["Matt.2.2"]}],"note":null}],"items":[]},{"question":"Did the common Report of the People do him Honour?","answer":"Yes. For some said he was Elias, others Jeremias, or one of the Prophets,","segments":[{"text":"Yes. For some said he was Elias, others Jeremias, or one of the Prophets,","proofs":["Matthew 16:14"],"refs":[{"printed":"Matthew 16:14","osis":["Matt.16.14"]}],"note":null}],"items":[]},{"question":"Did those that saw his Miracles do him Honour?","answer":"Yes. For they said, It was never so seen in Israel,","segments":[{"text":"Yes. For they said, It was never so seen in Israel,","proofs":["Matthew 9:33"],"refs":[{"printed":"Matthew 9:33","osis":["Matt.9.33"]}],"note":null}],"items":[]},{"question":"Did inferior Creatures do him Honour?","answer":"Yes. Even the Winds and the Seas obeyed him,","segments":[{"text":"Yes. Even the Winds and the Seas obeyed him,","proofs":["Matthew 8:27"],"refs":[{"printed":"Matthew 8:27","osis":["Matt.8.27"]}],"note":null}],"items":[]},{"question":"Were Devils themselves compelled to acknowledge him?","answer":"Yes. For they said, We know thee who thou art, the Holy One of God,","segments":[{"text":"Yes. For they said, We know thee who thou art, the Holy One of God,","proofs":["Mark 1:24"],"refs":[{"printed":"Mark 1:24","osis":["Mark.1.24"]}],"note":null}],"items":[]}]},{"question":"Did he humble himself unto Death?","answer":"Yes. He humbled himself, and became obedient unto Death,","segments":[{"text":"Yes. He humbled himself, and became obedient unto Death,","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[{"question":"Did he die for us?","answer":"Yes. He was delivered for our Offences,","segments":[{"text":"Yes. He was delivered for our Offences,","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null}],"items":[]},{"question":"Was this according to the Counsel of God?","answer":"Yes. He was deliver’d by the determinate Counsel and Foreknowledge of God,","segments":[{"text":"Yes. He was deliver’d by the determinate Counsel and Foreknowledge of God,","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null}],"items":[]},{"question":"Did he suffer in his Soul?","answer":"Yes. For he said, Now is my Soul troubled,","segments":[{"text":"Yes. For he said, Now is my Soul troubled,","proofs":["John 12:27"],"refs":[{"printed":"John 12:27","osis":["John.12.27"]}],"note":null}],"items":[]},{"question":"Did he suffer from his Father?","answer":"Yes. He was stricken, smitten of God, and afflicted,","segments":[{"text":"Yes. He was stricken, smitten of God, and afflicted,","proofs":["Isaiah 53:4"],"refs":[{"printed":"Isaiah 53:4","osis":["Isa.53.4"]}],"note":null}],"items":[]},{"question":"Did he suffer in Soul from his Father?","answer":"Yes. For he put him to Grief,","segments":[{"text":"Yes. For he put him to Grief,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null}],"items":[]},{"question":"Did this put him into an Agony?","answer":"Yes. He began to be sorrowful, and very heavy,","segments":[{"text":"Yes. He began to be sorrowful, and very heavy,","proofs":["Matthew 26:37"],"refs":[{"printed":"Matthew 26:37","osis":["Matt.26.37"]}],"note":null}],"items":[]},{"question":"Did he suffer this for us?","answer":"Yes. For he made him Sin for us who knew no Sin,","segments":[{"text":"Yes. For he made him Sin for us who knew no Sin,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]},{"question":"And yet did the Father love him, even when he bruis’d him?","answer":"Yes. Therefore doth my Father love me, because I lay down my Life,","segments":[{"text":"Yes. Therefore doth my Father love me, because I lay down my Life,","proofs":["John 10:17"],"refs":[{"printed":"John 10:17","osis":["John.10.17"]}],"note":null}],"items":[]}]},{"question":"Did he suffer from Satan?","answer":"Yes. Thou shalt bruise his Heel,","segments":[{"text":"Yes. Thou shalt bruise his Heel,","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null}],"items":[{"question":"Did Satan set upon him?","answer":"Yes. The Prince of this World cometh,","segments":[{"text":"Yes. The Prince of this World cometh,","proofs":["John 14:30"],"refs":[{"printed":"John 14:30","osis":["John.14.30"]}],"note":null}],"items":[]},{"question":"But did Satan conquer him?","answer":"No. He hath nothing in me,","segments":[{"text":"No. He hath nothing in me,","proofs":["John 14:30"],"refs":[{"printed":"John 14:30","osis":["John.14.30"]}],"note":null}],"items":[]},{"question":"Did he suffer from the Jews?","answer":"Yes. For they cried, Crucifie him, Crucifie him,","segments":[{"text":"Yes. For they cried, Crucifie him, Crucifie him,","proofs":["Luke 23:21"],"refs":[{"printed":"Luke 23:21","osis":["Luke.23.21"]}],"note":null}],"items":[]},{"question":"Did he suffer from the chief of the Jews?","answer":"Yes. He was the Stone which the Builders refus’d,","segments":[{"text":"Yes. He was the Stone which the Builders refus’d,","proofs":["Psalm 118:22"],"refs":[{"printed":"Psalm 118:22","osis":["Ps.118.22"]}],"note":null}],"items":[]},{"question":"Did he suffer from the Romans?","answer":"Yes. The Princes of this World crucified the Lord of Glory,","segments":[{"text":"Yes. The Princes of this World crucified the Lord of Glory,","proofs":["1 Corinthians 2:8"],"refs":[{"printed":"1 Corinthians 2:8","osis":["1Cor.2.8"]}],"note":null}],"items":[]},{"question":"Was he betray’d by Judas?","answer":"Yes. The Devil put it into the Heart of Judas Iscariot to betray him,","segments":[{"text":"Yes. The Devil put it into the Heart of Judas Iscariot to betray him,","proofs":["John 13:2"],"refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"note":null}],"items":[]},{"question":"Was he sold for Thirty Pieces of Silver?","answer":"Yes. A goodly Price that I was prized at,","segments":[{"text":"Yes. A goodly Price that I was prized at,","proofs":["Zechariah 11:13"],"refs":[{"printed":"Zechariah 11:13","osis":["Zech.11.13"]}],"note":null}],"items":[]},{"question":"Was he forsaken by his own Disciples?","answer":"Yes. All his Disciples forsook him, and fled,","segments":[{"text":"Yes. All his Disciples forsook him, and fled,","proofs":["Matthew 26:56"],"refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"note":null}],"items":[]}]},{"question":"Was he falsly accus’d?","answer":"Yes. They sought false Witness against him to put him to death,","segments":[{"text":"Yes. They sought false Witness against him to put him to death,","proofs":["Matthew 26:59"],"refs":[{"printed":"Matthew 26:59","osis":["Matt.26.59"]}],"note":null}],"items":[{"question":"Was he basely abus’d?","answer":"Yes. He hid not his Face from Shame and Spitting,","segments":[{"text":"Yes. He hid not his Face from Shame and Spitting,","proofs":["Isaiah 50:6"],"refs":[{"printed":"Isaiah 50:6","osis":["Isa.50.6"]}],"note":null}],"items":[]},{"question":"Was he condemn’d as a Blasphemer?","answer":"Yes. They said, He hath spoken Blasphemy,","segments":[{"text":"Yes. They said, He hath spoken Blasphemy,","proofs":["Matthew 26:65"],"refs":[{"printed":"Matthew 26:65","osis":["Matt.26.65"]}],"note":null}],"items":[]},{"question":"Was he condemn’d as a Traitor?","answer":"Yes. For they said, He perverteth the Nation, forbidding to give Tribute to Cesar,","segments":[{"text":"Yes. For they said, He perverteth the Nation, forbidding to give Tribute to Cesar,","proofs":["Luke 23:2"],"refs":[{"printed":"Luke 23:2","osis":["Luke.23.2"]}],"note":null}],"items":[]},{"question":"Was he scourg’d?","answer":"Yes. For by his Stripes we are heal’d,","segments":[{"text":"Yes. For by his Stripes we are heal’d,","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null}],"items":[]},{"question":"Was he expos’d to Contempt?","answer":"Yes. He was a Reproach of Men, and despised of the People,","segments":[{"text":"Yes. He was a Reproach of Men, and despised of the People,","proofs":["Psalm 22:6"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"note":null}],"items":[]},{"question":"Did they scoff at him as a Prophet?","answer":"Yes. They said, Prophesie, who smote thee,","segments":[{"text":"Yes. They said, Prophesie, who smote thee,","proofs":["Matthew 26:68"],"refs":[{"printed":"Matthew 26:68","osis":["Matt.26.68"]}],"note":null}],"items":[]},{"question":"Did they scoff at him as a King?","answer":"Yes. They said, Hail, King of the Jews,","segments":[{"text":"Yes. They said, Hail, King of the Jews,","proofs":["Matthew 27:29"],"refs":[{"printed":"Matthew 27:29","osis":["Matt.27.29"]}],"note":null}],"items":[]},{"question":"Did they scoff at him as a Priest and Saviour?","answer":"Yes. They said, He sav’d others, himself he cannot save,","segments":[{"text":"Yes. They said, He sav’d others, himself he cannot save,","proofs":["Matthew 27:42"],"refs":[{"printed":"Matthew 27:42","osis":["Matt.27.42"]}],"note":null}],"items":[]}]},{"question":"Was he sentenc’d to the Cross?","answer":"Yes. Pilate deliver’d him to be crucified,","segments":[{"text":"Yes. Pilate deliver’d him to be crucified,","proofs":["Matthew 27:26"],"refs":[{"printed":"Matthew 27:26","osis":["Matt.27.26"]}],"note":null}],"items":[{"question":"Was he crucified between Two Thieves?","answer":"Yes. He was number’d with the Transgressors,","segments":[{"text":"Yes. He was number’d with the Transgressors,","proofs":["Isaiah 53:12"],"refs":[{"printed":"Isaiah 53:12","osis":["Isa.53.12"]}],"note":null}],"items":[]},{"question":"Did he die a bloody Death?","answer":"Yes. For the Life of the Flesh is in the Blood, and it is the Blood that makes Atonement for the Soul,","segments":[{"text":"Yes. For the Life of the Flesh is in the Blood, and it is the Blood that makes Atonement for the Soul,","proofs":["Leviticus 17:11"],"refs":[{"printed":"Leviticus 17:11","osis":["Lev.17.11"]}],"note":null}],"items":[]},{"question":"Did he die a painful Death?","answer":"Yes. They pierced his Hands and his Feet,","segments":[{"text":"Yes. They pierced his Hands and his Feet,","proofs":["Psalm 22:16"],"refs":[{"printed":"Psalm 22:16","osis":["Ps.22.16"]}],"note":null}],"items":[]},{"question":"And a shameful Death?","answer":"Yes. He endur’d the Cross, despising the Shame,","segments":[{"text":"Yes. He endur’d the Cross, despising the Shame,","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"items":[]},{"question":"And a cursed Death?","answer":"Yes. For he that is hanged is accursed of God,","segments":[{"text":"Yes. For he that is hanged is accursed of God,","proofs":["Deuteronomy 21:23","Galatians 3:13"],"refs":[{"printed":"Deuteronomy 21:23","osis":["Deut.21.23"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]},{"question":"Did God seem to withdraw from him in his Sufferings?","answer":"Yes. He cried with a loud Voice, My God, my God, why hast thou forsaken me?","segments":[{"text":"Yes. He cried with a loud Voice, My God, my God, why hast thou forsaken me?","proofs":["Matthew 27:46"],"refs":[{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null}],"items":[]}]},{"question":"Did Christ die to glorifie God?","answer":"Yes. For this Cause came I to this Hour, Father, glorifie thy Name,","segments":[{"text":"Yes. For this Cause came I to this Hour, Father, glorifie thy Name,","proofs":["John 12:27–28"],"refs":[{"printed":"John 12:27–28","osis":["John.12.27-John.12.28"]}],"note":null}],"items":[{"question":"Did he die to satisfie for our Sins?","answer":"Yes. ’Twas to finish Transgression, and to make an end of Sins, to make Reconciliation for Iniquity, and to bring in everlasting Righteousness,","segments":[{"text":"Yes. ’Twas to finish Transgression, and to make an end of Sins, to make Reconciliation for Iniquity, and to bring in everlasting Righteousness,","proofs":["Daniel 9:24"],"refs":[{"printed":"Daniel 9:24","osis":["Dan.9.24"]}],"note":null}],"items":[]},{"question":"Did he die to conquer Satan?","answer":"Yes. He spoiled Principalities and Powers, triumphing over them in his Cross,","segments":[{"text":"Yes. He spoiled Principalities and Powers, triumphing over them in his Cross,","proofs":["Colossians 2:15"],"refs":[{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"note":null}],"items":[]},{"question":"Did he die to save us from Sin?","answer":"Yes. Who gave himself for us, that he might redeem us from all Iniquity,","segments":[{"text":"Yes. Who gave himself for us, that he might redeem us from all Iniquity,","proofs":["Titus 2:14"],"refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"note":null}],"items":[]},{"question":"Did he die to purchase Heaven for us?","answer":"Yes. For it is the purchased Possession,","segments":[{"text":"Yes. For it is the purchased Possession,","proofs":["Ephesians 1:14","Hebrews 9:15"],"refs":[{"printed":"Ephesians 1:14","osis":["Eph.1.14"]},{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null}],"items":[]},{"question":"Was he in his Death made a Curse for us?","answer":"Yes. For Christ hath redeemed us from the Curse of the Law, being made a Curse for us,","segments":[{"text":"Yes. For Christ hath redeemed us from the Curse of the Law, being made a Curse for us,","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]},{"question":"Sweat coming in with •, did Christ sweat for us?","answer":"Yes. His Sweat was, as it were, great Drops of Blood,","segments":[{"text":"Yes. His Sweat was, as it were, great Drops of Blood,","proofs":["Luke 22:44"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"note":null}],"items":[]},{"question":"And Thorns being also a Fruit of the Curse, did Christ wear them for us?","answer":"Yes. They platted a Crown of Thorns, and put it on his Head,","segments":[{"text":"Yes. They platted a Crown of Thorns, and put it on his Head,","proofs":["Matthew 27:29"],"refs":[{"printed":"Matthew 27:29","osis":["Matt.27.29"]}],"note":null}],"items":[]}]},{"question":"Did Christ do all that was to be done in his Sufferings for us?","answer":"Yes. He said, It is finished,","segments":[{"text":"Yes. He said, It is finished,","proofs":["John 19:30"],"refs":[{"printed":"John 19:30","osis":["John.19.30"]}],"note":null}],"items":[{"question":"Did the Events answer the Predictions?","answer":"Yes. For the Scriptures must be fulfilled,","segments":[{"text":"Yes. For the Scriptures must be fulfilled,","proofs":["Mark 14:49"],"refs":[{"printed":"Mark 14:49","osis":["Mark.14.49"]}],"note":null}],"items":[]},{"question":"Are we sure that Christ was truly Dead?","answer":"Yes. For one of the Soldiers with a Spear pierced his Side, and forthwith came there out Blood and Water; and he that saw it bare Record,","segments":[{"text":"Yes. For one of the Soldiers with a Spear pierced his Side, and forthwith came there out Blood and Water; and he that saw it bare Record,","proofs":["John 19:34–35"],"refs":[{"printed":"John 19:34–35","osis":["John.19.34-John.19.35"]}],"note":null}],"items":[]},{"question":"Did Christ die as a Martyr?","answer":"Yes. For before Pontius Pilate he witnessed a good Confession,","segments":[{"text":"Yes. For before Pontius Pilate he witnessed a good Confession,","proofs":["1 Timothy 6:13"],"refs":[{"printed":"1 Timothy 6:13","osis":["1Tim.6.13"]}],"note":null}],"items":[]},{"question":"Did he die as a Testator?","answer":"Yes. For where a Testament is, there must of Necessity be the Death of the Testator,","segments":[{"text":"Yes. For where a Testament is, there must of Necessity be the Death of the Testator,","proofs":["Hebrews 9:16"],"refs":[{"printed":"Hebrews 9:16","osis":["Heb.9.16"]}],"note":null}],"items":[]},{"question":"Did he die as a Sacrifice?","answer":"Yes. Christ our Passover is sacrific’d for us,","segments":[{"text":"Yes. Christ our Passover is sacrific’d for us,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null}],"items":[]}]},{"question":"Was there Honour done to Christ even in his Sufferings?","answer":"Yes. The Earth did quake, and the Rocks rent, and the Graves were open’d,","segments":[{"text":"Yes. The Earth did quake, and the Rocks rent, and the Graves were open’d,","proofs":["Matthew 27:51"],"refs":[{"printed":"Matthew 27:51","osis":["Matt.27.51"]}],"note":null}],"items":[{"question":"And were some thereby convinc’d?","answer":"Yes. They feared greatly, saying, Truly this was the Son of God,","segments":[{"text":"Yes. They feared greatly, saying, Truly this was the Son of God,","proofs":["Matthew 27:54"],"refs":[{"printed":"Matthew 27:54","osis":["Matt.27.54"]}],"note":null}],"items":[]},{"question":"Is the Cross of Christ then a Reproach to us?","answer":"No. God forbid that I should glory, save in the Cross of our Lord Jesus Christ,","segments":[{"text":"No. God forbid that I should glory, save in the Cross of our Lord Jesus Christ,","proofs":["Galatians 6:14"],"refs":[{"printed":"Galatians 6:14","osis":["Gal.6.14"]}],"note":null}],"items":[]},{"question":"Is it what we should all be acquainted with?","answer":"Yes. I determin’d to know nothing but Jesus Christ, aud him crucified,","segments":[{"text":"Yes. I determin’d to know nothing but Jesus Christ, aud him crucified,","proofs":["1 Corinthians 2:2"],"refs":[{"printed":"1 Corinthians 2:2","osis":["1Cor.2.2"]}],"note":null}],"items":[]},{"question":"Aud ought we to celebrate the Praises of our Crucified Saviour?","answer":"Yes. Worthy is the Lamb that was slain to receive Honour, and Glory, and Blessing,","segments":[{"text":"Yes. Worthy is the Lamb that was slain to receive Honour, and Glory, and Blessing,","proofs":["Revelation 5:12"],"refs":[{"printed":"Revelation 5:12","osis":["Rev.5.12"]}],"note":null}],"items":[]}]},{"question":"When Christ was Dead was he Bury’d?","answer":"Yes. They took him down from the Tree, and laid him in a Sepulchre,","segments":[{"text":"Yes. They took him down from the Tree, and laid him in a Sepulchre,","proofs":["Acts 13:29"],"refs":[{"printed":"Acts 13:29","osis":["Acts.13.29"]}],"note":null}],"items":[{"question":"Was he bury’d according to the Custom?","answer":"Yes. As the manner of the Jews is to bury,","segments":[{"text":"Yes. As the manner of the Jews is to bury,","proofs":["John 19:40"],"refs":[{"printed":"John 19:40","osis":["John.19.40"]}],"note":null}],"items":[]},{"question":"Did he continue under the Power of Death for a time?","answer":"Yes. For as Jonas was Three Days and Three Nights in the Whale’s Belly, so shall the Son of Man be Three Days and Three Nights in the Heart of the Earth,","segments":[{"text":"Yes. For as Jonas was Three Days and Three Nights in the Whale’s Belly, so shall the Son of Man be Three Days and Three Nights in the Heart of the Earth,","proofs":["Matthew 12:40"],"refs":[{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null}],"items":[]},{"question":"Was this his Descent into Hell?","answer":"Yes. He descended into the lower Parts of the Earth,","segments":[{"text":"Yes. He descended into the lower Parts of the Earth,","proofs":["Ephesians 4:9"],"refs":[{"printed":"Ephesians 4:9","osis":["Eph.4.9"]}],"note":null}],"items":[]},{"question":"Did his Separate Soul go to Paradice?","answer":"Yes. To Day shalt thou be with me in Paradice,","segments":[{"text":"Yes. To Day shalt thou be with me in Paradice,","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null}],"items":[]},{"question":"Did his Body see Corruption?","answer":"No. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thine Holy One to see Corruption,","segments":[{"text":"No. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thine Holy One to see Corruption,","proofs":["Acts 2:27"],"refs":[{"printed":"Acts 2:27","osis":["Acts.2.27"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":28,"title":"Wherein consists Christ’s Exaltation?","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Wherein consists Christ’s Exaltation?","answer":"Christ’s Exaltation consists in his Rising again from the Dead on the Third Day, in Ascending up into Heaven, in Sitting at the Right Hand of God the Father, and in Coming to Judge the World at the last Day.","segments":[{"text":"Christ’s Exaltation consists in his Rising again from the Dead on the Third Day, in Ascending up into Heaven, in Sitting at the Right Hand of God the Father, and in Coming to Judge the World at the last Day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Jesus Christ exalted?","answer":"Yes. Because he humbled himself, therefore God also hath highly exalted him,","segments":[{"text":"Yes. Because he humbled himself, therefore God also hath highly exalted him,","proofs":["Philippians 2:9"],"refs":[{"printed":"Philippians 2:9","osis":["Phil.2.9"]}],"note":null}],"items":[{"question":"Was his Humiliation the Way to his Exaltation?","answer":"Yes. He suffered these Things, and so enter’d into his Glory,","segments":[{"text":"Yes. He suffered these Things, and so enter’d into his Glory,","proofs":["Luke 24:26"],"refs":[{"printed":"Luke 24:26","osis":["Luke.24.26"]}],"note":null}],"items":[]},{"question":"Was his Exaltation the Reward of his Humiliation?","answer":"Yes. I have glorified thee on the Earth, and now, O Father, glorifie thou me,","segments":[{"text":"Yes. I have glorified thee on the Earth, and now, O Father, glorifie thou me,","proofs":["John 17:4–5"],"refs":[{"printed":"John 17:4–5","osis":["John.17.4-John.17.5"]}],"note":null}],"items":[]},{"question":"Had he it in his Eye in his Sufferings?","answer":"Yes. For the Joy that was set before him he endured the Cross,","segments":[{"text":"Yes. For the Joy that was set before him he endured the Cross,","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"items":[]}]},{"question":"Was his Resurrection the first Step of his Exaltation?","answer":"Yes. He was bury’d, and rose again the Third Day, according to the Scriptures,","segments":[{"text":"Yes. He was bury’d, and rose again the Third Day, according to the Scriptures,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null}],"items":[{"question":"Did he continue always in the Bands of Death?","answer":"No. For it was impossible he should be holden of them,","segments":[{"text":"No. For it was impossible he should be holden of them,","proofs":["Acts 2:24"],"refs":[{"printed":"Acts 2:24","osis":["Acts.2.24"]}],"note":null}],"items":[]},{"question":"Did he rise to Life?","answer":"Yes. He both rose, and revived,","segments":[{"text":"Yes. He both rose, and revived,","proofs":["Romans 14:9"],"refs":[{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"note":null}],"items":[]},{"question":"Did the same Body rise?","answer":"Yes. Behold my Hands and my Feet, that it is I my self,","segments":[{"text":"Yes. Behold my Hands and my Feet, that it is I my self,","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"items":[]},{"question":"Is he the same Jesus still?","answer":"Yes. I am he that liveth, and was dead,","segments":[{"text":"Yes. I am he that liveth, and was dead,","proofs":["Revelation 1:18"],"refs":[{"printed":"Revelation 1:18","osis":["Rev.1.18"]}],"note":null}],"items":[]},{"question":"Did he lye in the Grave all the Jewish Sabbath?","answer":"Yes. For he rose in the End of the Sabbath,","segments":[{"text":"Yes. For he rose in the End of the Sabbath,","proofs":["Matthew 28:1"],"refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"note":null}],"items":[]},{"question":"Did he rise the first Day of the Week?","answer":"Yes. As it began to dawn towards the First Day of the Week,","segments":[{"text":"Yes. As it began to dawn towards the First Day of the Week,","proofs":["Matthew 28:1"],"refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"note":null}],"items":[]},{"question":"Have we sufficient Proof of his Resurrection?","answer":"Yes. He shew’d himself alive by many infallible Proofs,","segments":[{"text":"Yes. He shew’d himself alive by many infallible Proofs,","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null}],"items":[]},{"question":"Did he rise to die no more?","answer":"Yes. Death hath no more Dominion over him,","segments":[{"text":"Yes. Death hath no more Dominion over him,","proofs":["Romans 6:9"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null}],"items":[]}]},{"question":"Did Christ rise by his own Power?","answer":"Yes. Destroy this Temple, and in Three Days I will raise it up,","segments":[{"text":"Yes. Destroy this Temple, and in Three Days I will raise it up,","proofs":["John 2:19","John 10:18"],"refs":[{"printed":"John 2:19","osis":["John.2.19"]},{"printed":"John 10:18","osis":["John.10.18"]}],"note":null}],"items":[{"question":"Was that a Divine Power?","answer":"Yes. For he was crucified through Weakness, but he lived by the Power of God,","segments":[{"text":"Yes. For he was crucified through Weakness, but he lived by the Power of God,","proofs":["2 Corinthians 13:4"],"refs":[{"printed":"2 Corinthians 13:4","osis":["2Cor.13.4"]}],"note":null}],"items":[]},{"question":"Was it the great Proof of his Being the Son of God?","answer":"Yes. He was declared to be the Son of God with Power by the Resurrection from the Dead,","segments":[{"text":"Yes. He was declared to be the Son of God with Power by the Resurrection from the Dead,","proofs":["Romans 1:4"],"refs":[{"printed":"Romans 1:4","osis":["Rom.1.4"]}],"note":null}],"items":[]},{"question":"Was it the Will of the Father he should rise?","answer":"Yes. For the Angel of the Lord descended from Heaven, and came, and roul’d back the Stone,","segments":[{"text":"Yes. For the Angel of the Lord descended from Heaven, and came, and roul’d back the Stone,","proofs":["Matthew 28:2"],"refs":[{"printed":"Matthew 28:2","osis":["Matt.28.2"]}],"note":null}],"items":[]},{"question":"Did the Father raise him?","answer":"Yes. God raised him from the Dead,","segments":[{"text":"Yes. God raised him from the Dead,","proofs":["Acts 13:30"],"refs":[{"printed":"Acts 13:30","osis":["Acts.13.30"]}],"note":null}],"items":[]},{"question":"Was this an Evidence of the Acceptance of his Satisfaction?","answer":"Yes. For he was raised again for our Justification,","segments":[{"text":"Yes. For he was raised again for our Justification,","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null}],"items":[]},{"question":"And may we plead it?","answer":"Yes. It is Christ that dy’d, yea, rather that is risen again,","segments":[{"text":"Yes. It is Christ that dy’d, yea, rather that is risen again,","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"items":[]}]},{"question":"Did Christ rise as a publick Person?","answer":"Yes. For since by Man came Death, by Man came also the Resurrection of the Dead,","segments":[{"text":"Yes. For since by Man came Death, by Man came also the Resurrection of the Dead,","proofs":["1 Corinthians 15:21"],"refs":[{"printed":"1 Corinthians 15:21","osis":["1Cor.15.21"]}],"note":null}],"items":[{"question":"Are true Believers rais’d with him to a Spiritual Life?","answer":"Yes. He hath quickned us together with Christ,","segments":[{"text":"Yes. He hath quickned us together with Christ,","proofs":["Ephesians 2:5"],"refs":[{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null}],"items":[]},{"question":"And shall they be shortly rais’d to Eternal Life?","answer":"Yes. Christ the First-fruits, afterwards they that are Christ’s at his coming,","segments":[{"text":"Yes. Christ the First-fruits, afterwards they that are Christ’s at his coming,","proofs":["1 Corinthians 15:23"],"refs":[{"printed":"1 Corinthians 15:23","osis":["1Cor.15.23"]}],"note":null}],"items":[]},{"question":"Is the Resurrection of Christ one of the great Foundations of Christianity?","answer":"Yes. If Christ be not risen, our Faith is vain,","segments":[{"text":"Yes. If Christ be not risen, our Faith is vain,","proofs":["1 Corinthians 15:14"],"refs":[{"printed":"1 Corinthians 15:14","osis":["1Cor.15.14"]}],"note":null}],"items":[]}]},{"question":"Did Christ stay on Earth Forty Days after his Resurrection?","answer":"Yes. He was seen of them Forty Days,","segments":[{"text":"Yes. He was seen of them Forty Days,","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null}],"items":[{"question":"Did he then ascend up into Heaven?","answer":"Yes. While he blessed them, he was parted from them, and carried up into Heaven,","segments":[{"text":"Yes. While he blessed them, he was parted from them, and carried up into Heaven,","proofs":["Luke 24:51"],"refs":[{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null}],"items":[]},{"question":"Did he ascend in a Cloud?","answer":"Yes. A Cloud receiv’d him out of their Sight,","segments":[{"text":"Yes. A Cloud receiv’d him out of their Sight,","proofs":["Acts 1:9"],"refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]}],"note":null}],"items":[]},{"question":"Was he welcome in Heaven?","answer":"Yes. When the Son of Man came with the Clouds of Heaven, he came to the ancient of Days, and they brought him near before him,","segments":[{"text":"Yes. When the Son of Man came with the Clouds of Heaven, he came to the ancient of Days, and they brought him near before him,","proofs":["Daniel 7:13"],"refs":[{"printed":"Daniel 7:13","osis":["Dan.7.13"]}],"note":null}],"items":[]}]},{"question":"Was it for our Advantage that he ascended up into Heaven?","answer":"Yes. It is expedient for you that I go away,","segments":[{"text":"Yes. It is expedient for you that I go away,","proofs":["John 16:7"],"refs":[{"printed":"John 16:7","osis":["John.16.7"]}],"note":null}],"items":[{"question":"Did he ascend as a Conqueror?","answer":"Yes. When he ascended on high, he led Captivity Captive,","segments":[{"text":"Yes. When he ascended on high, he led Captivity Captive,","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null}],"items":[]},{"question":"Did he ascend as our Forerunner?","answer":"Yes. As the Forerunner he is for us entred,","segments":[{"text":"Yes. As the Forerunner he is for us entred,","proofs":["Hebrews 6:20"],"refs":[{"printed":"Hebrews 6:20","osis":["Heb.6.20"]}],"note":null}],"items":[]},{"question":"Is he gone to prepare a Place for us?","answer":"Yes. I go to prepare a Place for you,","segments":[{"text":"Yes. I go to prepare a Place for you,","proofs":["John 14:2"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]}],"note":null}],"items":[]},{"question":"Did he enter as our High Priest within the Veil?","answer":"Yes. By his own Blood he entred in once into the Holy Place,","segments":[{"text":"Yes. By his own Blood he entred in once into the Holy Place,","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null}],"items":[]}]},{"question":"Did he sit at the Right Hand of God?","answer":"Yes. He is set on the Right Hand of the Throne of the Majesty in the Heavens,","segments":[{"text":"Yes. He is set on the Right Hand of the Throne of the Majesty in the Heavens,","proofs":["Hebrews 8:1"],"refs":[{"printed":"Hebrews 8:1","osis":["Heb.8.1"]}],"note":null}],"items":[{"question":"Hath he Authority to sit there?","answer":"Yes. The Lord said unto my Lord, Sit thou at my Right Hand,","segments":[{"text":"Yes. The Lord said unto my Lord, Sit thou at my Right Hand,","proofs":["Psalm 110:1"],"refs":[{"printed":"Psalm 110:1","osis":["Ps.110.1"]}],"note":null}],"items":[]},{"question":"Is he there now?","answer":"Yes. He is even at the Right Hand of God,","segments":[{"text":"Yes. He is even at the Right Hand of God,","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"items":[]},{"question":"Hath he been seen there?","answer":"Yes. Stephen said, I see the Heavens open’d, and the Son of Man standing on the Right Hand of God,","segments":[{"text":"Yes. Stephen said, I see the Heavens open’d, and the Son of Man standing on the Right Hand of God,","proofs":["Acts 7:56"],"refs":[{"printed":"Acts 7:56","osis":["Acts.7.56"]}],"note":null}],"items":[]},{"question":"Will he continue there?","answer":"Yes. The Heavens must receive him till the Times of Restitution of all Things,","segments":[{"text":"Yes. The Heavens must receive him till the Times of Restitution of all Things,","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null}],"items":[]},{"question":"Hath he the highest Honour there?","answer":"Yes. God hath given him a Name above every Name,","segments":[{"text":"Yes. God hath given him a Name above every Name,","proofs":["Philippians 2:9"],"refs":[{"printed":"Philippians 2:9","osis":["Phil.2.9"]}],"note":null}],"items":[]},{"question":"Hath he the Soveraign Power there?","answer":"Yes. For Angels, Authorities and Powers, are made subject to him,","segments":[{"text":"Yes. For Angels, Authorities and Powers, are made subject to him,","proofs":["1 Peter 3:22"],"refs":[{"printed":"1 Peter 3:22","osis":["1Pet.3.22"]}],"note":null}],"items":[]},{"question":"Is he Lord of all there?","answer":"Yes. Thou crowned’st him with Glory, and Honour, and didst set him over the Works of thy Hands,","segments":[{"text":"Yes. Thou crowned’st him with Glory, and Honour, and didst set him over the Works of thy Hands,","proofs":["Hebrews 2:7"],"refs":[{"printed":"Hebrews 2:7","osis":["Heb.2.7"]}],"note":null}],"items":[]},{"question":"Ought we therefore to have our Hearts in Heaven?","answer":"Yes. Seek those Things which are above, where Christ sits on the Right Hand of God,","segments":[{"text":"Yes. Seek those Things which are above, where Christ sits on the Right Hand of God,","proofs":["Colossians 3:1"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null}],"items":[]}]},{"question":"Will Christ come again?","answer":"Yes. If I go to prepare a Place for you, I will come again,","segments":[{"text":"Yes. If I go to prepare a Place for you, I will come again,","proofs":["John 14:3"],"refs":[{"printed":"John 14:3","osis":["John.14.3"]}],"note":null}],"items":[{"question":"Are we sure he will come again?","answer":"Yes. For he said, Surely I come quickly,","segments":[{"text":"Yes. For he said, Surely I come quickly,","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"items":[]},{"question":"Will he come in Glory?","answer":"Yes. He shall come in the Clouds of Heaven with Power, and great Glory,","segments":[{"text":"Yes. He shall come in the Clouds of Heaven with Power, and great Glory,","proofs":["Matthew 24:30"],"refs":[{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null}],"items":[]},{"question":"Will his Angels attend him?","answer":"Yes. He shall come in his Glory, and all the Holy Angels with him,","segments":[{"text":"Yes. He shall come in his Glory, and all the Holy Angels with him,","proofs":["Matthew 25:31"],"refs":[{"printed":"Matthew 25:31","osis":["Matt.25.31"]}],"note":null}],"items":[]},{"question":"Will he come publickly?","answer":"Yes. Behold he comes in the Clouds, and every Eye shall see him,","segments":[{"text":"Yes. Behold he comes in the Clouds, and every Eye shall see him,","proofs":["Revelation 1:7"],"refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"note":null}],"items":[]}]},{"question":"Will Christ come to Judge the World?","answer":"Yes. God hath appointed a Day in which he will judge the World in Righteousness by that Man whom he hath ordained,","segments":[{"text":"Yes. God hath appointed a Day in which he will judge the World in Righteousness by that Man whom he hath ordained,","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"items":[{"question":"Will he come to the Terror of all his Enemies?","answer":"Yes. They also which pierced him shall wail because of him,","segments":[{"text":"Yes. They also which pierced him shall wail because of him,","proofs":["Revelation 1:7"],"refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"note":null}],"items":[]},{"question":"Will he come to the Comfort of all his Faithful Followers?","answer":"Yes. To them that look for him he will appear the second Time unto Salvation,","segments":[{"text":"Yes. To them that look for him he will appear the second Time unto Salvation,","proofs":["Hebrews 9:28"],"refs":[{"printed":"Hebrews 9:28","osis":["Heb.9.28"]}],"note":null}],"items":[]},{"question":"Will this be at the last Day?","answer":"Yes. I will raise him up at the last Day,","segments":[{"text":"Yes. I will raise him up at the last Day,","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null}],"items":[]},{"question":"Ought we to wait for that Day?","answer":"Yes. Looking for the Blessed Hope, and the Glorious Appearance of the Great God, and our Saviour Jesus Christ,","segments":[{"text":"Yes. Looking for the Blessed Hope, and the Glorious Appearance of the Great God, and our Saviour Jesus Christ,","proofs":["Titus 2:13"],"refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":29,"title":"How are we made Partakers of the Redemption purchased by Christ?","part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"How are we made Partakers of the Redemption purchased by Christ?","answer":"We are made Partakers of the Redemption purchased by Christ, by the effectual Application of it to us by His Holy Spirit.","segments":[{"text":"We are made Partakers of the Redemption purchased by Christ, by the effectual Application of it to us by His Holy Spirit.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Redemption purchased by Christ?","answer":"Yes. He obtained Eternal Redemption for us,","segments":[{"text":"Yes. He obtained Eternal Redemption for us,","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null}],"items":[{"question":"Is he then the Author of it?","answer":"Yes. He became the Author of Eternal Salvation,","segments":[{"text":"Yes. He became the Author of Eternal Salvation,","proofs":["Hebrews 5:9"],"refs":[{"printed":"Hebrews 5:9","osis":["Heb.5.9"]}],"note":null}],"items":[]},{"question":"Is it a Redemption by Price?","answer":"Yes. Ye are bought with a Price,","segments":[{"text":"Yes. Ye are bought with a Price,","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"items":[]},{"question":"Is it a Redemption by Power?","answer":"Yes. For he hath led Captivity Captive,","segments":[{"text":"Yes. For he hath led Captivity Captive,","proofs":["Psalm 68:18"],"refs":[{"printed":"Psalm 68:18","osis":["Ps.68.18"]}],"note":null}],"items":[]},{"question":"Is this Redemption offer’d to all?","answer":"Yes. He hath proclaimed Liberty to the Captives,","segments":[{"text":"Yes. He hath proclaimed Liberty to the Captives,","proofs":["Isaiah 61:1"],"refs":[{"printed":"Isaiah 61:1","osis":["Isa.61.1"]}],"note":null}],"items":[]},{"question":"May all that will take the Benefit of it?","answer":"Yes. Ho, every one that thirsteth, come ye to the Waters,","segments":[{"text":"Yes. Ho, every one that thirsteth, come ye to the Waters,","proofs":["Isaiah 55:1"],"refs":[{"printed":"Isaiah 55:1","osis":["Isa.55.1"]}],"note":null}],"items":[]},{"question":"Have all the World therefore some Benefit by it?","answer":"Yes. Go into all the World, and preach the Gospel to every Creature,","segments":[{"text":"Yes. Go into all the World, and preach the Gospel to every Creature,","proofs":["Mark 16:15"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null}],"items":[]},{"question":"But have all the World a like Benefit by it?","answer":"No. Thou wilt manifest thy self to us, and not unto the World,","segments":[{"text":"No. Thou wilt manifest thy self to us, and not unto the World,","proofs":["John 14:22"],"refs":[{"printed":"John 14:22","osis":["John.14.22"]}],"note":null}],"items":[]}]},{"question":"Is it enough for us that there is a Redemption purchased?","answer":"No. For there are those who deny the Lord that bought them,","segments":[{"text":"No. For there are those who deny the Lord that bought them,","proofs":["2 Peter 2:1"],"refs":[{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]}],"note":null}],"items":[{"question":"Is it enough to hear of it?","answer":"No. For to some it is a Savour of Death unto Death,","segments":[{"text":"No. For to some it is a Savour of Death unto Death,","proofs":["2 Corinthians 2:16"],"refs":[{"printed":"2 Corinthians 2:16","osis":["2Cor.2.16"]}],"note":null}],"items":[]},{"question":"Is it enough to have a Name among the Redeemed?","answer":"No. Thou hast a Name that thou livest, and art dead,","segments":[{"text":"No. Thou hast a Name that thou livest, and art dead,","proofs":["Revelation 3:1"],"refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"note":null}],"items":[]},{"question":"Is it necessary therefore that we be Partakers of the Redemption?","answer":"Yes. That we may say, Who loved me, and gave himself for me,","segments":[{"text":"Yes. That we may say, Who loved me, and gave himself for me,","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]},{"question":"Do all partake of it?","answer":"No. Thou hast neither Part nor Lot in this Matter,","segments":[{"text":"No. Thou hast neither Part nor Lot in this Matter,","proofs":["Acts 8:21"],"refs":[{"printed":"Acts 8:21","osis":["Acts.8.21"]}],"note":null}],"items":[]},{"question":"Do all Believers partake of it?","answer":"Yes. We are made Partakers of Christ,","segments":[{"text":"Yes. We are made Partakers of Christ,","proofs":["Hebrews 3:14"],"refs":[{"printed":"Hebrews 3:14","osis":["Heb.3.14"]}],"note":null}],"items":[]},{"question":"Do they receive the Redeemer?","answer":"Yes. We have received Christ Jesus the Lord,","segments":[{"text":"Yes. We have received Christ Jesus the Lord,","proofs":["Colossians 2:6"],"refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"note":null}],"items":[]},{"question":"Do any receive this of themselves?","answer":"No. A Man can receive nothing except it be given him from above,","segments":[{"text":"No. A Man can receive nothing except it be given him from above,","proofs":["John 3:27"],"refs":[{"printed":"John 3:27","osis":["John.3.27"]}],"note":null}],"items":[]}]},{"question":"Must the Redemption be apply’d to us?","answer":"Yes. ’Tis Christ in you the Hope of Glory,","segments":[{"text":"Yes. ’Tis Christ in you the Hope of Glory,","proofs":["Colossians 1:27"],"refs":[{"printed":"Colossians 1:27","osis":["Col.1.27"]}],"note":null}],"items":[{"question":"Is it the Spirit’s Work to apply it?","answer":"Yes. For it is the Spirit that quickens,","segments":[{"text":"Yes. For it is the Spirit that quickens,","proofs":["John 6:63"],"refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"note":null}],"items":[]},{"question":"Is he sent for that Purpose?","answer":"Yes. He shall take of mine, and shall shew it unto you,","segments":[{"text":"Yes. He shall take of mine, and shall shew it unto you,","proofs":["John 16:15"],"refs":[{"printed":"John 16:15","osis":["John.16.15"]}],"note":null}],"items":[]},{"question":"Is he sent in Christ’s Name?","answer":"Yes. He is the Comforter, which is the Holy Ghost, whom the Father will send in my Name,","segments":[{"text":"Yes. He is the Comforter, which is the Holy Ghost, whom the Father will send in my Name,","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null}],"items":[]},{"question":"Have we as much need of the Spirit to apply the Redemption to us, as of the Son to purchase it for us?","answer":"Yes. For when Christ had purchased it, ’twas expedient for us he should go away, that he might send the Comforter,","segments":[{"text":"Yes. For when Christ had purchased it, ’twas expedient for us he should go away, that he might send the Comforter,","proofs":["John 16:7"],"refs":[{"printed":"John 16:7","osis":["John.16.7"]}],"note":null}],"items":[]}]},{"question":"Is the Spirit given to the Church in general?","answer":"Yes. Another Comforter shall abide with you for ever,","segments":[{"text":"Yes. Another Comforter shall abide with you for ever,","proofs":["John 14:16"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]}],"note":null}],"items":[{"question":"Is he promis’d to particular Persons?","answer":"Yes. Turn ye at my Reproof: Behold, I will pour out my Spirit unto you,","segments":[{"text":"Yes. Turn ye at my Reproof: Behold, I will pour out my Spirit unto you,","proofs":["Proverbs 1:23"],"refs":[{"printed":"Proverbs 1:23","osis":["Prov.1.23"]}],"note":null}],"items":[]},{"question":"Are we to pray for the Spirit then?","answer":"Yes. Our heavenly Father will give the Holy Spirit to them that ask him,","segments":[{"text":"Yes. Our heavenly Father will give the Holy Spirit to them that ask him,","proofs":["Luke 11:13"],"refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":null}],"items":[]},{"question":"Do all Believers receive of the Spirit?","answer":"Yes. God hath sent forth the Spirit of his Son into your Hearts,","segments":[{"text":"Yes. God hath sent forth the Spirit of his Son into your Hearts,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"items":[]},{"question":"Is he their Teacher?","answer":"Yes. He shall teach them all Things.","segments":[{"text":"Yes. He shall teach them all Things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is he their Remembrancer?","answer":"Yes. He shall bring all Things to their Remembrance,","segments":[{"text":"Yes. He shall bring all Things to their Remembrance,","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null}],"items":[]},{"question":"Is he the Earnest?","answer":"Yes. He hath given the Earnest of the Spirit in our Hearts,","segments":[{"text":"Yes. He hath given the Earnest of the Spirit in our Hearts,","proofs":["2 Corinthians 1:22"],"refs":[{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]}],"note":null}],"items":[]},{"question":"Doth he begin the good Work of Grace in the Heart?","answer":"Yes. For when he is come, he shall convince,","segments":[{"text":"Yes. For when he is come, he shall convince,","proofs":["John 16:8"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"note":null}],"items":[]},{"question":"And doth he perfect it?","answer":"Yes. For he hath wrought us for the self-same thing,","segments":[{"text":"Yes. For he hath wrought us for the self-same thing,","proofs":["2 Corinthians 5:5"],"refs":[{"printed":"2 Corinthians 5:5","osis":["2Cor.5.5"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":30,"title":"How doth the Spirit apply to us the Redemption purchased by Christ?","part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"How doth the Spirit apply to us the Redemption purchased by Christ?","answer":"The Spirit applies to us the Redemption purchased by Christ, by working Faith in us, and thereby uniting us to Christ in our Effectual Calling.","segments":[{"text":"The Spirit applies to us the Redemption purchased by Christ, by working Faith in us, and thereby uniting us to Christ in our Effectual Calling.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Spirit act freely in applying the Redemption?","answer":"Yes. The Wind blows where it listeth, so is every one that is Born of the Spirit,","segments":[{"text":"Yes. The Wind blows where it listeth, so is every one that is Born of the Spirit,","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null}],"items":[{"question":"Doth he act Mysteriously?","answer":"Yes. Thou knowest not what is the way of the Spirit,","segments":[{"text":"Yes. Thou knowest not what is the way of the Spirit,","proofs":["Ecclesiastes 11:5"],"refs":[{"printed":"Ecclesiastes 11:5","osis":["Eccl.11.5"]}],"note":null}],"items":[]},{"question":"Doth he act Effectually?","answer":"Yes. All that the Father giveth me shall come to me,","segments":[{"text":"Yes. All that the Father giveth me shall come to me,","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]}]},{"question":"Is Faith necessary to our Interest in the Redemption?","answer":"Yes. For without Faith it is impossible to please God,","segments":[{"text":"Yes. For without Faith it is impossible to please God,","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null}],"items":[{"question":"Is it the great thing Necessary?","answer":"Yes. Only believe, all Things are possible to him that can believe,","segments":[{"text":"Yes. Only believe, all Things are possible to him that can believe,","proofs":["Mark 5:36","Mark 9:23"],"refs":[{"printed":"Mark 5:36","osis":["Mark.5.36"]},{"printed":"Mark 9:23","osis":["Mark.9.23"]}],"note":null}],"items":[]},{"question":"Can we have a saving Interest in the Redemption without Faith?","answer":"No. He that believeth not is condemned already,","segments":[{"text":"No. He that believeth not is condemned already,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"items":[]},{"question":"Is it that which is requir’d on our Part?","answer":"Yes. By Grace ye are saved through Faith.","segments":[{"text":"Yes. By Grace ye are saved through Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it of our selves?","answer":"No. Not of your selves, it is the Gift of God,","segments":[{"text":"No. Not of your selves, it is the Gift of God,","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"Is it given for Christ’s sake?","answer":"Yes. Unto you it is given on the behalf of Christ to believe on him,","segments":[{"text":"Yes. Unto you it is given on the behalf of Christ to believe on him,","proofs":["Philippians 1:29"],"refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null}],"items":[]}]},{"question":"Doth the Spirit Work Faith in us?","answer":"Yes. It is the Faith of the Operation of God,","segments":[{"text":"Yes. It is the Faith of the Operation of God,","proofs":["Colossians 2:12"],"refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[{"question":"Is it a Divine Work then?","answer":"Yes. This is the Work of God, that ye believe,","segments":[{"text":"Yes. This is the Work of God, that ye believe,","proofs":["John 6:29"],"refs":[{"printed":"John 6:29","osis":["John.6.29"]}],"note":null}],"items":[]},{"question":"Is it a Work of Divine Power?","answer":"Yes. We believe according to the Working of his Mighty Power which he wrought in Christ,","segments":[{"text":"Yes. We believe according to the Working of his Mighty Power which he wrought in Christ,","proofs":["Ephesians 1:19–20"],"refs":[{"printed":"Ephesians 1:19–20","osis":["Eph.1.19-Eph.1.20"]}],"note":null}],"items":[]},{"question":"Is it wrought in all the Saints?","answer":"Yes. For they have obtained like precious Faith,","segments":[{"text":"Yes. For they have obtained like precious Faith,","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null}],"items":[]},{"question":"Shall it be wrought in all the Chosen?","answer":"Yes. For it is the Faith of God’s Elect,","segments":[{"text":"Yes. For it is the Faith of God’s Elect,","proofs":["Titus 1:1"],"refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"note":null}],"items":[]}]},{"question":"Are all true Believers united to Christ?","answer":"Yes. He that is joined to the Lord is one Spirit,","segments":[{"text":"Yes. He that is joined to the Lord is one Spirit,","proofs":["1 Corinthians 6:17"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null}],"items":[{"question":"Are they interested in his Death?","answer":"Yes. We are crucified with Christ,","segments":[{"text":"Yes. We are crucified with Christ,","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]},{"question":"And in his Burial?","answer":"Yes. We are buried with him by Baptism,","segments":[{"text":"Yes. We are buried with him by Baptism,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"items":[]},{"question":"And in his Resurrection?","answer":"Yes. He hath quickened us together with Christ,","segments":[{"text":"Yes. He hath quickened us together with Christ,","proofs":["Ephesians 2:5"],"refs":[{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null}],"items":[]},{"question":"And in his Ascension?","answer":"Yes. He hath made us sit together in heavenly Places in Christ Jesus,","segments":[{"text":"Yes. He hath made us sit together in heavenly Places in Christ Jesus,","proofs":["Ephesians 2:6"],"refs":[{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null}],"items":[]}]},{"question":"Is there a real Union between Christ and Believers?","answer":"Yes. For both he that sanctifieth, and they who are sanctified, are all of one,","segments":[{"text":"Yes. For both he that sanctifieth, and they who are sanctified, are all of one,","proofs":["Hebrews 2:11"],"refs":[{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"note":null}],"items":[{"question":"Is he the Head?","answer":"Yes. He is the Head of the Body, the Church,","segments":[{"text":"Yes. He is the Head of the Body, the Church,","proofs":["Colossians 1:18"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null}],"items":[]},{"question":"Are they his Members?","answer":"Yes. We are Members of his Body, of his Flesh, and of his Bones,","segments":[{"text":"Yes. We are Members of his Body, of his Flesh, and of his Bones,","proofs":["Ephesians 5:30"],"refs":[{"printed":"Ephesians 5:30","osis":["Eph.5.30"]}],"note":null}],"items":[]},{"question":"Is he the Root?","answer":"Yes. For of his fulness have all we received,","segments":[{"text":"Yes. For of his fulness have all we received,","proofs":["John 1:16"],"refs":[{"printed":"John 1:16","osis":["John.1.16"]}],"note":null}],"items":[]},{"question":"Are they the Branches?","answer":"Yes. I am the Vine, ye are the Branches,","segments":[{"text":"Yes. I am the Vine, ye are the Branches,","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"items":[]},{"question":"Is he the Foundation?","answer":"Yes. Behold I lay in Zion for a Foundation, a Stone, a tried Stone,","segments":[{"text":"Yes. Behold I lay in Zion for a Foundation, a Stone, a tried Stone,","proofs":["Isaiah 28:16"],"refs":[{"printed":"Isaiah 28:16","osis":["Isa.28.16"]}],"note":null}],"items":[]},{"question":"Are they Built upon him?","answer":"Yes. Ye also, as lively Stones, are Built up a Spiritual House,","segments":[{"text":"Yes. Ye also, as lively Stones, are Built up a Spiritual House,","proofs":["1 Peter 2:5"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"items":[]}]},{"question":"Is there a Relative Union between Christ and Believers?","answer":"Yes. I ascend to my Father, and your Father,","segments":[{"text":"Yes. I ascend to my Father, and your Father,","proofs":["John 20:17"],"refs":[{"printed":"John 20:17","osis":["John.20.17"]}],"note":null}],"items":[{"question":"Are they his Children?","answer":"Yes. Here am I, and the Children which thou hast given me,","segments":[{"text":"Yes. Here am I, and the Children which thou hast given me,","proofs":["Hebrews 2:13"],"refs":[{"printed":"Hebrews 2:13","osis":["Heb.2.13"]}],"note":null}],"items":[]},{"question":"Are they his Brethren?","answer":"Yes. He is not ashamed to call them Brethren,","segments":[{"text":"Yes. He is not ashamed to call them Brethren,","proofs":["Hebrews 2:11–12"],"refs":[{"printed":"Hebrews 2:11–12","osis":["Heb.2.11-Heb.2.12"]}],"note":null}],"items":[]},{"question":"Are they his Spouse?","answer":"Yes. I have espoused you to one Husband,","segments":[{"text":"Yes. I have espoused you to one Husband,","proofs":["2 Corinthians 11:2"],"refs":[{"printed":"2 Corinthians 11:2","osis":["2Cor.11.2"]}],"note":null}],"items":[]},{"question":"Are they his Subjects?","answer":"Yes. They are Translated into the Kingdom of his Dear Son,","segments":[{"text":"Yes. They are Translated into the Kingdom of his Dear Son,","proofs":["Colossians 1:13"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]}],"note":null}],"items":[]},{"question":"Are they his Soldiers?","answer":"Yes. Good Soldiers of Jesus Christ,","segments":[{"text":"Yes. Good Soldiers of Jesus Christ,","proofs":["2 Timothy 2:3"],"refs":[{"printed":"2 Timothy 2:3","osis":["2Tim.2.3"]}],"note":null}],"items":[]},{"question":"Are they his Servants?","answer":"Yes. Ye call me Master and Lord,","segments":[{"text":"Yes. Ye call me Master and Lord,","proofs":["John 13:13"],"refs":[{"printed":"John 13:13","osis":["John.13.13"]}],"note":null}],"items":[]},{"question":"Are they his Scholars?","answer":"Yes. They sit at Jesus Feet, and hear his Word,","segments":[{"text":"Yes. They sit at Jesus Feet, and hear his Word,","proofs":["Luke 10:39"],"refs":[{"printed":"Luke 10:39","osis":["Luke.10.39"]}],"note":null}],"items":[]},{"question":"Are they his Sheep?","answer":"Yes. For he is the great Shepherd of the Sheep,","segments":[{"text":"Yes. For he is the great Shepherd of the Sheep,","proofs":["Hebrews 13:20"],"refs":[{"printed":"Hebrews 13:20","osis":["Heb.13.20"]}],"note":null}],"items":[]}]},{"question":"Is it by Faith that we are united to Christ?","answer":"Yes. For Christ dwells in the Heart by Faith,","segments":[{"text":"Yes. For Christ dwells in the Heart by Faith,","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null}],"items":[{"question":"Is that owing to the Spirit?","answer":"Yes. We are a Habitation of God through the Spirit,","segments":[{"text":"Yes. We are a Habitation of God through the Spirit,","proofs":["Ephesians 2:22"],"refs":[{"printed":"Ephesians 2:22","osis":["Eph.2.22"]}],"note":null}],"items":[]},{"question":"Doth Communion result from this Union?","answer":"Yes. For truly our Fellowship is with the Father, and with his Son Jesus Christ,","segments":[{"text":"Yes. For truly our Fellowship is with the Father, and with his Son Jesus Christ,","proofs":["1 John 1:3"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null}],"items":[]},{"question":"And is that owing to the Spirit?","answer":"Yes. We have an access by one Spirit unto the Father,","segments":[{"text":"Yes. We have an access by one Spirit unto the Father,","proofs":["Ephesians 2:18"],"refs":[{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null}],"items":[]},{"question":"Can we be united to Christ without the Indwelling of the Spirit?","answer":"No. For if any Man have not the Spirit of Christ, he is none of his,","segments":[{"text":"No. For if any Man have not the Spirit of Christ, he is none of his,","proofs":["Romans 8:9"],"refs":[{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null}],"items":[]},{"question":"Have all that are united to Christ an Interest in the Benefits of Redemption?","answer":"Yes. For of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption,","segments":[{"text":"Yes. For of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[]}]},{"question":"Are we united to Christ in our Effectual Calling?","answer":"Yes. For we are call’d into the Fellowship of his Son Jesus Christ our Lord,","segments":[{"text":"Yes. For we are call’d into the Fellowship of his Son Jesus Christ our Lord,","proofs":["1 Corinthians 1:9"],"refs":[{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"items":[{"question":"Will the Common Call unite us to Christ?","answer":"No. For many are called, but few are chosen,","segments":[{"text":"No. For many are called, but few are chosen,","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":null}],"items":[]},{"question":"Is it the effectual Call then that doth it?","answer":"Yes. For whom he called, them he justified,","segments":[{"text":"Yes. For whom he called, them he justified,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[]}]},{"question":"Doth the Gospel call us from Sin to God?","answer":"Yes. It turns us from the Power of Satan unto God,","segments":[{"text":"Yes. It turns us from the Power of Satan unto God,","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null}],"items":[{"question":"Doth it call us from Self to Christ?","answer":"Yes. If any Man will be my Disciple, let him deny himself and follow me,","segments":[{"text":"Yes. If any Man will be my Disciple, let him deny himself and follow me,","proofs":["Matthew 16:24"],"refs":[{"printed":"Matthew 16:24","osis":["Matt.16.24"]}],"note":null}],"items":[]},{"question":"Doth it call us from Darkness to Light?","answer":"Yes. He hath called us out of Darkness into his Marvellous Light,","segments":[{"text":"Yes. He hath called us out of Darkness into his Marvellous Light,","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null}],"items":[]},{"question":"And from Uncleanness to Holiness?","answer":"Yes. God hath not call’d us to Uncleanness, but to Holiness,","segments":[{"text":"Yes. God hath not call’d us to Uncleanness, but to Holiness,","proofs":["1 Thessalonians 4:7"],"refs":[{"printed":"1 Thessalonians 4:7","osis":["1Thess.4.7"]}],"note":null}],"items":[]},{"question":"And from this World to t’other?","answer":"Yes. If ye be risen with Christ, seek those Things that are above,","segments":[{"text":"Yes. If ye be risen with Christ, seek those Things that are above,","proofs":["Colossians 3:1"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null}],"items":[]},{"question":"Is this Call effectual when we come at the Call?","answer":"Yes. Follow me, and he arose and followed him,","segments":[{"text":"Yes. Follow me, and he arose and followed him,","proofs":["Matthew 9:9"],"refs":[{"printed":"Matthew 9:9","osis":["Matt.9.9"]}],"note":null}],"items":[]},{"question":"Is it our great Concern to make this sure?","answer":"Yes. Make your Calling and your Election sure,","segments":[{"text":"Yes. Make your Calling and your Election sure,","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":31,"title":"What is Effectual Calling?","part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"What is Effectual Calling?","answer":"Effectual Calling is the Work of God’s Spirit, whereby convincing us of our Sin and Misery, enlightning our Minds in the Knowledge of Christ, and renewing our Wills, he doth perswade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.","segments":[{"text":"Effectual Calling is the Work of God’s Spirit, whereby convincing us of our Sin and Misery, enlightning our Minds in the Knowledge of Christ, and renewing our Wills, he doth perswade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the common Call given by the Word?","answer":"Yes. He sent forth his Servants to call them that were bidden,","segments":[{"text":"Yes. He sent forth his Servants to call them that were bidden,","proofs":["Matthew 22:3"],"refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"note":null}],"items":[{"question":"Can Ministers make that Call effectual?","answer":"No. For who hath believed our report?","segments":[{"text":"No. For who hath believed our report?","proofs":["Isaiah 53:1"],"refs":[{"printed":"Isaiah 53:1","osis":["Isa.53.1"]}],"note":null}],"items":[]},{"question":"Is it the Work of the Spirit to make it effectual?","answer":"Yes. For it is God that giveth the increase,","segments":[{"text":"Yes. For it is God that giveth the increase,","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null}],"items":[]},{"question":"Doth he do it in a way suitable to our Nature?","answer":"Yes. I drew them with Cords of a Man,","segments":[{"text":"Yes. I drew them with Cords of a Man,","proofs":["Hosea 11:4"],"refs":[{"printed":"Hosea 11:4","osis":["Hos.11.4"]}],"note":null}],"items":[]},{"question":"Is it necessary to our Salvation that the Call should be effectual?","answer":"Yes. Who hath saved us, and called us with a Holy Calling,","segments":[{"text":"Yes. Who hath saved us, and called us with a Holy Calling,","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null}],"items":[]}]},{"question":"Are all that are effectually call’d convinc’d of Sin?","answer":"Yes. I was alive without the Law once, but when the Commandment came, Sin reviv’d,","segments":[{"text":"Yes. I was alive without the Law once, but when the Commandment came, Sin reviv’d,","proofs":["Romans 7:9"],"refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"note":null}],"items":[{"question":"Is it the Spirit’s Work to convince?","answer":"Yes. When he is come he will convince the World of Sin,","segments":[{"text":"Yes. When he is come he will convince the World of Sin,","proofs":["John 16:8"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"note":null}],"items":[]},{"question":"Is the Word the ordinary Means of Conviction?","answer":"Yes. For by the Law is the Knowledge of Sin,","segments":[{"text":"Yes. For by the Law is the Knowledge of Sin,","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]},{"question":"Is it necessary we should be convinc’d of Sin?","answer":"Yes. For they that are whole need not a Physician,","segments":[{"text":"Yes. For they that are whole need not a Physician,","proofs":["Matthew 9:12"],"refs":[{"printed":"Matthew 9:12","osis":["Matt.9.12"]}],"note":null}],"items":[]},{"question":"Must we be convinced of the Fact of Sin?","answer":"Yes. These Things thou hast done,","segments":[{"text":"Yes. These Things thou hast done,","proofs":["Psalm 50:21"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null}],"items":[]},{"question":"And of the Fault of Sin?","answer":"Yes. Know therefore and see that it is an evil thing,","segments":[{"text":"Yes. Know therefore and see that it is an evil thing,","proofs":["Jeremiah 2:19"],"refs":[{"printed":"Jeremiah 2:19","osis":["Jer.2.19"]}],"note":null}],"items":[]},{"question":"And of the Folly of Sin?","answer":"Yes. Herein thou hast done Foolishly,","segments":[{"text":"Yes. Herein thou hast done Foolishly,","proofs":["2 Chronicles 16:9"],"refs":[{"printed":"2 Chronicles 16:9","osis":["2Chr.16.9"]}],"note":null}],"items":[]},{"question":"And of the Filth of Sin?","answer":"Yes. For how canst thou say, I am not polluted?","segments":[{"text":"Yes. For how canst thou say, I am not polluted?","proofs":["Jeremiah 2:23"],"refs":[{"printed":"Jeremiah 2:23","osis":["Jer.2.23"]}],"note":null}],"items":[]},{"question":"And of the Fruit of Sin?","answer":"Yes. Your Sins have separated between you and your God,","segments":[{"text":"Yes. Your Sins have separated between you and your God,","proofs":["Isaiah 59:1–2"],"refs":[{"printed":"Isaiah 59:1–2","osis":["Isa.59.1-Isa.59.2"]}],"note":null}],"items":[]},{"question":"And of the Fountain of Sin?","answer":"Yes. They shall know every Man the Plague of his own Heart,","segments":[{"text":"Yes. They shall know every Man the Plague of his own Heart,","proofs":["1 Kings 8:38"],"refs":[{"printed":"1 Kings 8:38","osis":["1Kgs.8.38"]}],"note":null}],"items":[]}]},{"question":"Must we also be convinc’d of our Misery?","answer":"Yes. Thou art Wretched and Miserable,","segments":[{"text":"Yes. Thou art Wretched and Miserable,","proofs":["Revelation 3:17"],"refs":[{"printed":"Revelation 3:17","osis":["Rev.3.17"]}],"note":null}],"items":[{"question":"And of our Danger?","answer":"Yes. Flee from the Wrath to come,","segments":[{"text":"Yes. Flee from the Wrath to come,","proofs":["Matthew 3:7"],"refs":[{"printed":"Matthew 3:7","osis":["Matt.3.7"]}],"note":null}],"items":[]},{"question":"Must we be convinc’d of our Helplessness in our selves?","answer":"Yes. When Sin reviv’d, I died,","segments":[{"text":"Yes. When Sin reviv’d, I died,","proofs":["Romans 7:9"],"refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"note":null}],"items":[]},{"question":"And of the Possibility of our being help’d by the Grace of God?","answer":"Yes. How many hired Servants of my Father have Bread enough, and to spare,","segments":[{"text":"Yes. How many hired Servants of my Father have Bread enough, and to spare,","proofs":["Luke 15:17"],"refs":[{"printed":"Luke 15:17","osis":["Luke.15.17"]}],"note":null}],"items":[]},{"question":"Will these Convictions put us in pain?","answer":"Yes. When they heard this they were pricked to the Heart,","segments":[{"text":"Yes. When they heard this they were pricked to the Heart,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"And bring us to be at a loss within our selves?","answer":"Yes. Men and Brethren, what shall we do?","segments":[{"text":"Yes. Men and Brethren, what shall we do?","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"And put us upon Enquiry?","answer":"Yes. They shall ask the way to Sion with their Faces thitherward,","segments":[{"text":"Yes. They shall ask the way to Sion with their Faces thitherward,","proofs":["Jeremiah 50:5"],"refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]}],"note":null}],"items":[]},{"question":"Are these Convictions necessary to prepare us for an Invitation to Christ?","answer":"Yes. Come unto me all ye that Labour, and are heavy Laden,","segments":[{"text":"Yes. Come unto me all ye that Labour, and are heavy Laden,","proofs":["Matthew 11:28"],"refs":[{"printed":"Matthew 11:28","osis":["Matt.11.28"]}],"note":null}],"items":[]}]},{"question":"Doth the Spirit when he hath convinced us of Sin and Misery, leave us so?","answer":"No. For he has Torn, and he will Heal us,","segments":[{"text":"No. For he has Torn, and he will Heal us,","proofs":["Hosea 6:1"],"refs":[{"printed":"Hosea 6:1","osis":["Hos.6.1"]}],"note":null}],"items":[{"question":"When he has shewed us our Wound, doth he shew us our Remedy?","answer":"Yes. O Israel, thou hast destroy’d thy self, but in me is thy help,","segments":[{"text":"Yes. O Israel, thou hast destroy’d thy self, but in me is thy help,","proofs":["Hosea 13:9"],"refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]}],"note":null}],"items":[]},{"question":"Doth he enlighten our Minds?","answer":"Yes. The Spirit of Wisdom and Revelation is given, that the Eyes of our Understandings may be enlightned,","segments":[{"text":"Yes. The Spirit of Wisdom and Revelation is given, that the Eyes of our Understandings may be enlightned,","proofs":["Ephesians 1:17–18"],"refs":[{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null}],"items":[]},{"question":"Doth he enlighten them with the Knowledge of Christ?","answer":"Yes. He gives the light of the Knowledge of the Glory of God in the Face of Jesus Christ,","segments":[{"text":"Yes. He gives the light of the Knowledge of the Glory of God in the Face of Jesus Christ,","proofs":["2 Corinthians 4:6"],"refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"note":null}],"items":[]},{"question":"Doth he discover to the Soul Christ’s Ability to save?","answer":"Yes. I have laid help upon one that is Mighty,","segments":[{"text":"Yes. I have laid help upon one that is Mighty,","proofs":["Psalm 89:19"],"refs":[{"printed":"Psalm 89:19","osis":["Ps.89.19"]}],"note":null}],"items":[]},{"question":"And his willingness to save?","answer":"Yes. I will, be thou clean,","segments":[{"text":"Yes. I will, be thou clean,","proofs":["Matthew 8:3"],"refs":[{"printed":"Matthew 8:3","osis":["Matt.8.3"]}],"note":null}],"items":[]},{"question":"Should we be most Ambitious of the Knowledge of Christ?","answer":"Yes. Counting all Things but loss for the excellency of the Knowledge of Christ Jesus our Lord,","segments":[{"text":"Yes. Counting all Things but loss for the excellency of the Knowledge of Christ Jesus our Lord,","proofs":["Philippians 3:8"],"refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"note":null}],"items":[]},{"question":"Doth the Spirit direct convinced Sinners to Christ?","answer":"Yes. Turn ye to the strong Hold ye Prisoners of Hope,","segments":[{"text":"Yes. Turn ye to the strong Hold ye Prisoners of Hope,","proofs":["Zechariah 9:12"],"refs":[{"printed":"Zechariah 9:12","osis":["Zech.9.12"]}],"note":null}],"items":[]}]},{"question":"Is it enough to have the Mind enlightned?","answer":"No. For we are call’d into a professed Subjection to the Gospel of Christ,","segments":[{"text":"No. For we are call’d into a professed Subjection to the Gospel of Christ,","proofs":["2 Corinthians 9:13"],"refs":[{"printed":"2 Corinthians 9:13","osis":["2Cor.9.13"]}],"note":null}],"items":[{"question":"Must the Will therefore be renew’d?","answer":"Yes. For it is God that worketh in us both to will and to do of his own good Pleasure,","segments":[{"text":"Yes. For it is God that worketh in us both to will and to do of his own good Pleasure,","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"items":[]},{"question":"Is it the Work of the Spirit to incline the Will to that which is good?","answer":"Yes. Incline my Heart unto thy Testimonies,","segments":[{"text":"Yes. Incline my Heart unto thy Testimonies,","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null}],"items":[]},{"question":"And is that the renewing of the Will?","answer":"Yes. A new Heart will I give you, and a new Spirit will I put within you,","segments":[{"text":"Yes. A new Heart will I give you, and a new Spirit will I put within you,","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null}],"items":[]},{"question":"Doth that make the Will pliable?","answer":"Yes. I will take the stoney Heart out of their Flesh, and will give them a Heart of Flesh,","segments":[{"text":"Yes. I will take the stoney Heart out of their Flesh, and will give them a Heart of Flesh,","proofs":["Ezekiel 11:19"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]}],"note":null}],"items":[]},{"question":"Doth it bring it into Subjection to the Will of God?","answer":"Yes. Lord, what wilt thou have me to do?","segments":[{"text":"Yes. Lord, what wilt thou have me to do?","proofs":["Acts 9:6"],"refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]}],"note":null}],"items":[]},{"question":"And is that a chearful Subjection?","answer":"Yes. Because the Love of God is shed abroad in our Hearts by the Holy Ghost,","segments":[{"text":"Yes. Because the Love of God is shed abroad in our Hearts by the Holy Ghost,","proofs":["Romans 5:5"],"refs":[{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null}],"items":[]}]},{"question":"Is Christ offer’d to us in the Gospel?","answer":"Yes. Behold I stand at the Door and knock,","segments":[{"text":"Yes. Behold I stand at the Door and knock,","proofs":["Revelation 3:20"],"refs":[{"printed":"Revelation 3:20","osis":["Rev.3.20"]}],"note":null}],"items":[{"question":"Is he freely offer’d?","answer":"Yes. Come Buy without Money, and without Price,","segments":[{"text":"Yes. Come Buy without Money, and without Price,","proofs":["Isaiah 55:1"],"refs":[{"printed":"Isaiah 55:1","osis":["Isa.55.1"]}],"note":null}],"items":[]},{"question":"Are we concern’d to embrace that Offer?","answer":"Yes. Come eat of my Bread, and drink of the Wine that I have mingled,","segments":[{"text":"Yes. Come eat of my Bread, and drink of the Wine that I have mingled,","proofs":["Proverbs 9:5"],"refs":[{"printed":"Proverbs 9:5","osis":["Prov.9.5"]}],"note":null}],"items":[]},{"question":"Are we by Nature averse to it?","answer":"Yes. Ye will not come to me that ye might have Life,","segments":[{"text":"Yes. Ye will not come to me that ye might have Life,","proofs":["John 5:40"],"refs":[{"printed":"John 5:40","osis":["John.5.40"]}],"note":null}],"items":[]},{"question":"Do Sinners perish then through their own Wilfulness?","answer":"Yes. I have call’d, and ye refused,","segments":[{"text":"Yes. I have call’d, and ye refused,","proofs":["Proverbs 1:24"],"refs":[{"printed":"Proverbs 1:24","osis":["Prov.1.24"]}],"note":null}],"items":[]},{"question":"Doth the Spirit in effectual Calling overcome this averseness?","answer":"Yes. With Loving-kindness have I drawn thee,","segments":[{"text":"Yes. With Loving-kindness have I drawn thee,","proofs":["Jeremiah 31:3"],"refs":[{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"note":null}],"items":[]},{"question":"Doth he perswade us to embrace this Offer?","answer":"Yes. For every Man that hath heard, and learned of the Father, cometh unto me,","segments":[{"text":"Yes. For every Man that hath heard, and learned of the Father, cometh unto me,","proofs":["John 6:45"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"note":null}],"items":[]},{"question":"Doth he enable us?","answer":"Yes. For you hath he quickened who were dead in Trespasses and Sins,","segments":[{"text":"Yes. For you hath he quickened who were dead in Trespasses and Sins,","proofs":["Ephesians 2:1"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null}],"items":[]}]},{"question":"Can we turn to God by any Power of our own?","answer":"No. For we are not sufficient of our selves,","segments":[{"text":"No. For we are not sufficient of our selves,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null}],"items":[{"question":"Is it the Grace of God that turns us to him?","answer":"Yes. Turn thou me, and I shall be turned,","segments":[{"text":"Yes. Turn thou me, and I shall be turned,","proofs":["Jeremiah 31:18"],"refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]}],"note":null}],"items":[]},{"question":"Is it Free Grace?","answer":"Yes. He went on frowardly in the way of his Heart, I have seen his Ways, and will Heal him,","segments":[{"text":"Yes. He went on frowardly in the way of his Heart, I have seen his Ways, and will Heal him,","proofs":["Isaiah 57:17–18"],"refs":[{"printed":"Isaiah 57:17–18","osis":["Isa.57.17-Isa.57.18"]}],"note":null}],"items":[]},{"question":"Doth it turn us by a Work upon the Will?","answer":"Yes. The Lord open’d the Heart of Lydia,","segments":[{"text":"Yes. The Lord open’d the Heart of Lydia,","proofs":["Acts 16:14"],"refs":[{"printed":"Acts 16:14","osis":["Acts.16.14"]}],"note":null}],"items":[]},{"question":"Is it special Grace?","answer":"Yes. It is not of him that willeth, nor of him that runneth, but of God that sheweth Mercy,","segments":[{"text":"Yes. It is not of him that willeth, nor of him that runneth, but of God that sheweth Mercy,","proofs":["Romans 9:16"],"refs":[{"printed":"Romans 9:16","osis":["Rom.9.16"]}],"note":null}],"items":[]},{"question":"Shall this Grace be given to all the Elect?","answer":"Yes. All that the Father hath given me shall come unto me,","segments":[{"text":"Yes. All that the Father hath given me shall come unto me,","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]},{"question":"Shall it be Effectual?","answer":"Yes. His Grace which was bestowed upon me was not in vain,","segments":[{"text":"Yes. His Grace which was bestowed upon me was not in vain,","proofs":["1 Corinthians 15:10"],"refs":[{"printed":"1 Corinthians 15:10","osis":["1Cor.15.10"]}],"note":null}],"items":[]},{"question":"May we in Faith pray for this Grace?","answer":"Yes. I will for this be enquired of by the House of Israel,","segments":[{"text":"Yes. I will for this be enquired of by the House of Israel,","proofs":["Ezekiel 36:37"],"refs":[{"printed":"Ezekiel 36:37","osis":["Ezek.36.37"]}],"note":null}],"items":[]},{"question":"Can any turn to God without this special Grace?","answer":"No. For no Man can come to me, except the Father which hath sent me, draw him,","segments":[{"text":"No. For no Man can come to me, except the Father which hath sent me, draw him,","proofs":["John 6:44"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]}],"note":null}],"items":[]},{"question":"Must that Grace therefore have all the Glory?","answer":"Yes. We must shew forth the Praises of him that hath called us,","segments":[{"text":"Yes. We must shew forth the Praises of him that hath called us,","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":32,"title":"What Benefits do they that are effectually called partake of in this Life?","part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"What Benefits do they that are effectually called partake of in this Life?","answer":"They that are effectually called do in this Life partake of Justification, Adoption and Sanctification, and the several Benefits which in this Life do either accompany or flow from them.","segments":[{"text":"They that are effectually called do in this Life partake of Justification, Adoption and Sanctification, and the several Benefits which in this Life do either accompany or flow from them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all those Happy which are effectually called?","answer":"Yes. For God hath called us to his Kingdom and Glory,","segments":[{"text":"Yes. For God hath called us to his Kingdom and Glory,","proofs":["1 Thessalonians 2:12"],"refs":[{"printed":"1 Thessalonians 2:12","osis":["1Thess.2.12"]}],"note":null}],"items":[{"question":"Are they partakers of the Blessings of the New Covenant?","answer":"Yes. For the Promise is sure to all the Seed,","segments":[{"text":"Yes. For the Promise is sure to all the Seed,","proofs":["Romans 4:16"],"refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]}],"note":null}],"items":[]},{"question":"Are they Happy even in this Life?","answer":"Yes. For after that ye believed ye were sealed with that Holy Spirit of Promise,","segments":[{"text":"Yes. For after that ye believed ye were sealed with that Holy Spirit of Promise,","proofs":["Ephesians 1:13"],"refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"note":null}],"items":[]}]},{"question":"Are they dignified and preferr’d?","answer":"Yes. Ye are a chosen Generation, a royal Priesthood,","segments":[{"text":"Yes. Ye are a chosen Generation, a royal Priesthood,","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null}],"items":[{"question":"Are they brought near?","answer":"Yes. Ye who sometimes were afar off, are made nigh,","segments":[{"text":"Yes. Ye who sometimes were afar off, are made nigh,","proofs":["Ephesians 2:13"],"refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"note":null}],"items":[]},{"question":"Are they enrich’d?","answer":"Yes. God hath called the Poor of this World Rich in Faith,","segments":[{"text":"Yes. God hath called the Poor of this World Rich in Faith,","proofs":["James 2:5"],"refs":[{"printed":"James 2:5","osis":["Jas.2.5"]}],"note":null}],"items":[]},{"question":"Are they taken into the Communion of Saints?","answer":"Yes. For we are come to the Church of the First-Born which are written in Heaven,","segments":[{"text":"Yes. For we are come to the Church of the First-Born which are written in Heaven,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null}],"items":[]},{"question":"And into Communion with the Holy Angels?","answer":"Yes. For we are come to an innumerable Company of Angels,","segments":[{"text":"Yes. For we are come to an innumerable Company of Angels,","proofs":["Hebrews 12:22"],"refs":[{"printed":"Hebrews 12:22","osis":["Heb.12.22"]}],"note":null}],"items":[]},{"question":"Are they intitled to the best Possessions?","answer":"Yes. All Things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or Things present, or Things to come, all are yours,","segments":[{"text":"Yes. All Things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or Things present, or Things to come, all are yours,","proofs":["1 Corinthians 3:21–22"],"refs":[{"printed":"1 Corinthians 3:21–22","osis":["1Cor.3.21-1Cor.3.22"]}],"note":null}],"items":[]},{"question":"Are they Happy in the best Blessings?","answer":"Yes. The God and Father of our Lord Jesus hath blessed us with Spiritual Blessings in heavenly Things,","segments":[{"text":"Yes. The God and Father of our Lord Jesus hath blessed us with Spiritual Blessings in heavenly Things,","proofs":["Ephesians 1:3"],"refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"note":null}],"items":[]},{"question":"Are they Happy both for Soul and Body?","answer":"Yes. He hath given us all Things that pertain to Life and Godliness,","segments":[{"text":"Yes. He hath given us all Things that pertain to Life and Godliness,","proofs":["2 Peter 1:3"],"refs":[{"printed":"2 Peter 1:3","osis":["2Pet.1.3"]}],"note":null}],"items":[]}]},{"question":"Are they justified?","answer":"Yes. Whom he called, them he also justified,","segments":[{"text":"Yes. Whom he called, them he also justified,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[{"question":"Is that an unspeakable Benefit?","answer":"Yes. Blessed is the Man whose Iniquity is forgiven,","segments":[{"text":"Yes. Blessed is the Man whose Iniquity is forgiven,","proofs":["Psalm 32:1"],"refs":[{"printed":"Psalm 32:1","osis":["Ps.32.1"]}],"note":null}],"items":[]},{"question":"Are they Adopted?","answer":"Yes. For he hath predestinated us to the Adoption of Children,","segments":[{"text":"Yes. For he hath predestinated us to the Adoption of Children,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null}],"items":[]},{"question":"And is that an unspeakable Benefit?","answer":"Yes. For if Children, then Heirs,","segments":[{"text":"Yes. For if Children, then Heirs,","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"items":[]},{"question":"Are they Sanctified?","answer":"Yes. They are sanctified in Christ Jesus,","segments":[{"text":"Yes. They are sanctified in Christ Jesus,","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null}],"items":[]},{"question":"And is that an unspeakable Benefit?","answer":"Yes. For we are partakers of his Holiness,","segments":[{"text":"Yes. For we are partakers of his Holiness,","proofs":["Hebrews 12:10"],"refs":[{"printed":"Hebrews 12:10","osis":["Heb.12.10"]}],"note":null}],"items":[]}]},{"question":"Do they partake of other Benefits?","answer":"Yes. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly,","segments":[{"text":"Yes. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly,","proofs":["Psalm 84:11"],"refs":[{"printed":"Psalm 84:11","osis":["Ps.84.11"]}],"note":null}],"items":[{"question":"Are all these Benefits given to them that are effectually call’d?","answer":"Yes. For the Promise of the Remission of Sins, and the Gift of the Holy Ghost, is to as many as the Lord our God shall Call,","segments":[{"text":"Yes. For the Promise of the Remission of Sins, and the Gift of the Holy Ghost, is to as many as the Lord our God shall Call,","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null}],"items":[]},{"question":"And shall every thing turn to their Advantage?","answer":"Yes. All Things work together for good to them that are the called,","segments":[{"text":"Yes. All Things work together for good to them that are the called,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"items":[]},{"question":"Will you therefore make it sure that you are effectually call’d by coming at the Call?","answer":"Yes. Behold we come unto thee, for thou art the Lord our God,","segments":[{"text":"Yes. Behold we come unto thee, for thou art the Lord our God,","proofs":["Jeremiah 3:22"],"refs":[{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":33,"title":"What is Justification?","part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"What is Justification?","answer":"Justification is an Act of God’s Free Grace, wherein he pardoneth all our Sins, and accepteth us as Righteous in his Sight, only for the Righteousness of Christ imputed to us, and received by Faith alone.","segments":[{"text":"Justification is an Act of God’s Free Grace, wherein he pardoneth all our Sins, and accepteth us as Righteous in his Sight, only for the Righteousness of Christ imputed to us, and received by Faith alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Have we all need to be justified?","answer":"Yes. For we are all guilty before God,","segments":[{"text":"Yes. For we are all guilty before God,","proofs":["Romans 3:19"],"refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null}],"items":[{"question":"Is it enough if we justifie our selves?","answer":"No. If I justifie my self, my own Mouth shall condemn me,","segments":[{"text":"No. If I justifie my self, my own Mouth shall condemn me,","proofs":["Job 9:20"],"refs":[{"printed":"Job 9:20","osis":["Job.9.20"]}],"note":null}],"items":[]},{"question":"Is it enough if our Neighbours justifie us?","answer":"No. For that which is highly Esteemed among Men, is Abomination in the Sight of God,","segments":[{"text":"No. For that which is highly Esteemed among Men, is Abomination in the Sight of God,","proofs":["Luke 16:15"],"refs":[{"printed":"Luke 16:15","osis":["Luke.16.15"]}],"note":null}],"items":[]},{"question":"Must it be God’s Act then?","answer":"Yes. It is God that justifieth,","segments":[{"text":"Yes. It is God that justifieth,","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null}],"items":[]},{"question":"And his only?","answer":"Yes. For none can forgive Sins but God only,","segments":[{"text":"Yes. For none can forgive Sins but God only,","proofs":["Mark 2:7"],"refs":[{"printed":"Mark 2:7","osis":["Mark.2.7"]}],"note":null}],"items":[]},{"question":"And is it an Act of Free Grace?","answer":"Yes. We are justified freely by his Grace,","segments":[{"text":"Yes. We are justified freely by his Grace,","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]}]},{"question":"Are all that are justified discharg’d from the Sentence of the Law?","answer":"Yes. For there is no Condemnation to them that are in Christ Jesus,","segments":[{"text":"Yes. For there is no Condemnation to them that are in Christ Jesus,","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null}],"items":[{"question":"Have they their Sins pardon’d?","answer":"Yes. We have Redemption through his Blood, the Forgiveness of Sins,","segments":[{"text":"Yes. We have Redemption through his Blood, the Forgiveness of Sins,","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"items":[]},{"question":"Doth God forgive them?","answer":"Yes. I, even I, am he that blotteth out thy Transgressions,","segments":[{"text":"Yes. I, even I, am he that blotteth out thy Transgressions,","proofs":["Isaiah 43:25"],"refs":[{"printed":"Isaiah 43:25","osis":["Isa.43.25"]}],"note":null}],"items":[]}]},{"question":"When God forgives Sin doth he forgive all?","answer":"Yes. Having forgiven you all Trespasses,","segments":[{"text":"Yes. Having forgiven you all Trespasses,","proofs":["Colossians 2:13"],"refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null}],"items":[{"question":"Doth he forgive even great Sins?","answer":"Yes. Though your Sins have been as Scarlet, they shall be White as Snow,","segments":[{"text":"Yes. Though your Sins have been as Scarlet, they shall be White as Snow,","proofs":["Isaiah 1:18"],"refs":[{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"note":null}],"items":[]},{"question":"Doth he forgive many Sins?","answer":"Yes. He will abundantly Pardon,","segments":[{"text":"Yes. He will abundantly Pardon,","proofs":["Isaiah 55:7"],"refs":[{"printed":"Isaiah 55:7","osis":["Isa.55.7"]}],"note":null}],"items":[]},{"question":"Doth he forgive freely?","answer":"Yes. I will be merciful to their Unrighteousness.","segments":[{"text":"Yes. I will be merciful to their Unrighteousness.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth he forgive fully?","answer":"Yes. Their Sins and their Iniquities I will remember no more,","segments":[{"text":"Yes. Their Sins and their Iniquities I will remember no more,","proofs":["Hebrews 8:12"],"refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"note":null}],"items":[]},{"question":"Is he forward to forgive?","answer":"Yes. I said I will Confess, and thou Forgavest,","segments":[{"text":"Yes. I said I will Confess, and thou Forgavest,","proofs":["Psalm 32:5"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]}],"note":null}],"items":[]},{"question":"Doth he forgive and forget?","answer":"Yes. Thou wilt cast all their Sins into the depths of the Sea,","segments":[{"text":"Yes. Thou wilt cast all their Sins into the depths of the Sea,","proofs":["Micah 7:19"],"refs":[{"printed":"Micah 7:19","osis":["Mic.7.19"]}],"note":null}],"items":[]}]},{"question":"Is the Forgiveness of Sins offer’d to all upon Gospel Terms?","answer":"Yes. For Repentance and Remission of Sins is Preached to all Nations,","segments":[{"text":"Yes. For Repentance and Remission of Sins is Preached to all Nations,","proofs":["Luke 24:47"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]}],"note":null}],"items":[{"question":"Is it secur’d to all the chosen Remnant?","answer":"Yes. For Christ is exalted to be a Prince, and a Saviour, to give Repentance and Remission of Sins,","segments":[{"text":"Yes. For Christ is exalted to be a Prince, and a Saviour, to give Repentance and Remission of Sins,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[]},{"question":"Have all Believers their Sins pardon’d?","answer":"Yes. Through him all that believe are justified,","segments":[{"text":"Yes. Through him all that believe are justified,","proofs":["Acts 13:39"],"refs":[{"printed":"Acts 13:39","osis":["Acts.13.39"]}],"note":null}],"items":[]},{"question":"Are they accepted in God’s Sight?","answer":"Yes. He hath made us accepted in the beloved,","segments":[{"text":"Yes. He hath made us accepted in the beloved,","proofs":["Ephesians 1:6"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]}],"note":null}],"items":[]},{"question":"Are they accepted as Righteous?","answer":"Yes. For we are made the Righteousness of God in him,","segments":[{"text":"Yes. For we are made the Righteousness of God in him,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]},{"question":"May those that have been ungodly be thus justified?","answer":"Yes. He justifies the ungodly,","segments":[{"text":"Yes. He justifies the ungodly,","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null}],"items":[]}]},{"question":"Can we be justified by the Covenant of Innocency?","answer":"No. For who can say I have made my Heart clean,","segments":[{"text":"No. For who can say I have made my Heart clean,","proofs":["Proverbs 20:9"],"refs":[{"printed":"Proverbs 20:9","osis":["Prov.20.9"]}],"note":null}],"items":[{"question":"Can we be justified by any thing in our selves?","answer":"No. How can Men be justified with God,","segments":[{"text":"No. How can Men be justified with God,","proofs":["Job 25:4"],"refs":[{"printed":"Job 25:4","osis":["Job.25.4"]}],"note":null}],"items":[]},{"question":"If we know no Ill by our selves will that justifie us?","answer":"No. Though I know nothing by my self, yet am I not thereby justified,","segments":[{"text":"No. Though I know nothing by my self, yet am I not thereby justified,","proofs":["1 Corinthians 4:4"],"refs":[{"printed":"1 Corinthians 4:4","osis":["1Cor.4.4"]}],"note":null}],"items":[]},{"question":"Will the Law of Moses justifie us?","answer":"No. We are justified from all Things from which we could not be justified by the Law of Moses,","segments":[{"text":"No. We are justified from all Things from which we could not be justified by the Law of Moses,","proofs":["Acts 13:39"],"refs":[{"printed":"Acts 13:39","osis":["Acts.13.39"]}],"note":null}],"items":[]},{"question":"Will our own Works justifie us?","answer":"No. By the Deeds of the Law shall no Flesh be justified,","segments":[{"text":"No. By the Deeds of the Law shall no Flesh be justified,","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]},{"question":"Would the Ceremonial Sacrifices justifie Men?","answer":"No. They could not make the Comers thereunto perfect,","segments":[{"text":"No. They could not make the Comers thereunto perfect,","proofs":["Hebrews 10:1"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]}],"note":null}],"items":[]},{"question":"Are we justified for the Righteousness of Christ?","answer":"Yes. By the Obedience of one shall many be made Righteous,","segments":[{"text":"Yes. By the Obedience of one shall many be made Righteous,","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"And for that only?","answer":"Yes. Not having my own Righteousness, which is of the Law, but that which is through the Faith of Christ,","segments":[{"text":"Yes. Not having my own Righteousness, which is of the Law, but that which is through the Faith of Christ,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"items":[]}]},{"question":"Is the Righteousness of Christ imputed to us for our Justification?","answer":"Yes. For he is made of God unto us Righteousness,","segments":[{"text":"Yes. For he is made of God unto us Righteousness,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[{"question":"Did Christ die that it might be imputed?","answer":"Yes. He shall justifie many, for he shall bear their Iniquities,","segments":[{"text":"Yes. He shall justifie many, for he shall bear their Iniquities,","proofs":["Isaiah 53:11"],"refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"note":null}],"items":[]},{"question":"Do we owe our Justification then to the Death of Christ?","answer":"Yes. The Blood of Christ his Son cleanseth us from all Sin,","segments":[{"text":"Yes. The Blood of Christ his Son cleanseth us from all Sin,","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null}],"items":[]},{"question":"And doth that lay the Foundation of our Salvation?","answer":"Yes. Being justified by his Blood, we shall be saved from Wrath,","segments":[{"text":"Yes. Being justified by his Blood, we shall be saved from Wrath,","proofs":["Romans 5:9"],"refs":[{"printed":"Romans 5:9","osis":["Rom.5.9"]}],"note":null}],"items":[]},{"question":"Were we justified from Eternity?","answer":"No. For in due time Christ died for the ungodly,","segments":[{"text":"No. For in due time Christ died for the ungodly,","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null}],"items":[]},{"question":"If Christ had dy’d, and not risen again, could he have justified us?","answer":"No. For he was delivered for our Offences, and raised again for our Justification,","segments":[{"text":"No. For he was delivered for our Offences, and raised again for our Justification,","proofs":["Romans 4:25"],"refs":[{"printed":"Romans 4:25","osis":["Rom.4.25"]}],"note":null}],"items":[]},{"question":"Is that then our Plea for Peace and Pardon?","answer":"Yes. For who then is he that shall condemn?","segments":[{"text":"Yes. For who then is he that shall condemn?","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null}],"items":[]},{"question":"May we then depend upon Christ for Righteousness?","answer":"Yes. In the Lord have I Righteousness and Strength,","segments":[{"text":"Yes. In the Lord have I Righteousness and Strength,","proofs":["Isaiah 45:24–25"],"refs":[{"printed":"Isaiah 45:24–25","osis":["Isa.45.24-Isa.45.25"]}],"note":null}],"items":[]},{"question":"Is it become an act of Justice in God to Pardon Sin upon the account of Christ’s Righteousness?","answer":"Yes. For he is Just, and the justifier of him that believeth in Jesus,","segments":[{"text":"Yes. For he is Just, and the justifier of him that believeth in Jesus,","proofs":["Romans 3:26","1 John 1:9"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]},{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null}],"items":[]}]},{"question":"Are we to receive the Righteousness of Christ?","answer":"Yes. We have now received the Atonement,","segments":[{"text":"Yes. We have now received the Atonement,","proofs":["Romans 5:11"],"refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"note":null}],"items":[{"question":"Do we receive it by Faith?","answer":"Yes. Through his Name, whosoever believeth in him shall receive Remission of Sins,","segments":[{"text":"Yes. Through his Name, whosoever believeth in him shall receive Remission of Sins,","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]},{"question":"And by Faith only?","answer":"Yes. For being justified by Faith we have Peace with God,","segments":[{"text":"Yes. For being justified by Faith we have Peace with God,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null}],"items":[]},{"question":"Did Christ’s Death satisfie the Law?","answer":"Yes. For Christ hath redeemed us from the Curse of the Law,","segments":[{"text":"Yes. For Christ hath redeemed us from the Curse of the Law,","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]},{"question":"Is that then our only Righteousness in the Law Court?","answer":"Yes. For we are reconciled to God by the Death of his Son,","segments":[{"text":"Yes. For we are reconciled to God by the Death of his Son,","proofs":["Romans 5:10"],"refs":[{"printed":"Romans 5:10","osis":["Rom.5.10"]}],"note":null}],"items":[]},{"question":"Do we by true Faith come up to the Terms of the Gospel?","answer":"Yes. Believe in the Lord Jesus Christ, and thou shalt be saved,","segments":[{"text":"Yes. Believe in the Lord Jesus Christ, and thou shalt be saved,","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null}],"items":[]},{"question":"Is that then our Righteousness in the Gospel Court?","answer":"Yes. For to him that believeth his Faith is counted for Righteousness,","segments":[{"text":"Yes. For to him that believeth his Faith is counted for Righteousness,","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null}],"items":[]},{"question":"Is it therefore our Life?","answer":"Yes. For the Just shall live by his Faith,","segments":[{"text":"Yes. For the Just shall live by his Faith,","proofs":["Habakkuk 2:4"],"refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]}],"note":null}],"items":[]},{"question":"Is it so as it applies Christ’s Righteousness?","answer":"Yes. This is the Name whereby he shall be call’d, The Lord our Righteousness,","segments":[{"text":"Yes. This is the Name whereby he shall be call’d, The Lord our Righteousness,","proofs":["Jeremiah 23:6"],"refs":[{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]}],"note":null}],"items":[]}]},{"question":"Is justifying Faith a working Faith?","answer":"Yes. For by Works is Faith made perfect,","segments":[{"text":"Yes. For by Works is Faith made perfect,","proofs":["James 2:22"],"refs":[{"printed":"James 2:22","osis":["Jas.2.22"]}],"note":null}],"items":[{"question":"And will that Faith justifie us which doth not produce good Works?","answer":"No. For by Works a Man is justified, and not by Faith only,","segments":[{"text":"No. For by Works a Man is justified, and not by Faith only,","proofs":["James 2:24"],"refs":[{"printed":"James 2:24","osis":["Jas.2.24"]}],"note":null}],"items":[]},{"question":"Is Faith then dead without good Works?","answer":"Yes. For as the Body without the Spirit is dead, so Faith without Works is dead also,","segments":[{"text":"Yes. For as the Body without the Spirit is dead, so Faith without Works is dead also,","proofs":["James 2:26"],"refs":[{"printed":"James 2:26","osis":["Jas.2.26"]}],"note":null}],"items":[]},{"question":"And are good Works dead without Faith?","answer":"Yes. For without Faith it is impossible to please God,","segments":[{"text":"Yes. For without Faith it is impossible to please God,","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null}],"items":[]},{"question":"Must they both go together then?","answer":"Yes. For that which avails is Faith, which Works by Love,","segments":[{"text":"Yes. For that which avails is Faith, which Works by Love,","proofs":["Galatians 5:6"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"items":[]},{"question":"Do we then make void the Law through Faith?","answer":"No. God forbid, yea, we establish the Law,","segments":[{"text":"No. God forbid, yea, we establish the Law,","proofs":["Romans 3:31"],"refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"items":[]},{"question":"Is our Faith our own?","answer":"No. It is not of our selves, it is the Gift of God,","segments":[{"text":"No. It is not of our selves, it is the Gift of God,","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"Are our good Works our own?","answer":"No. For thou also hast wrought all our Works in us,","segments":[{"text":"No. For thou also hast wrought all our Works in us,","proofs":["Isaiah 26:12"],"refs":[{"printed":"Isaiah 26:12","osis":["Isa.26.12"]}],"note":null}],"items":[]},{"question":"Is any Room left for Boasting then?","answer":"No. It is excluded by the Law of Faith,","segments":[{"text":"No. It is excluded by the Law of Faith,","proofs":["Romans 3:27"],"refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"note":null}],"items":[]},{"question":"Must God therefore have all the Glory?","answer":"Yes. For by the Grace of God I am that I am,","segments":[{"text":"Yes. For by the Grace of God I am that I am,","proofs":["1 Corinthians 15:10"],"refs":[{"printed":"1 Corinthians 15:10","osis":["1Cor.15.10"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":34,"title":"What is Adoption?","part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"What is Adoption?","answer":"Adoption is an Act of God’s Free Grace, whereby we are received into the Number, and have a Right to all the Priviledges of the Sons of God.","segments":[{"text":"Adoption is an Act of God’s Free Grace, whereby we are received into the Number, and have a Right to all the Priviledges of the Sons of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all Believers God’s Children?","answer":"Yes. Ye are all the Children of God by Faith in Christ Jesus,","segments":[{"text":"Yes. Ye are all the Children of God by Faith in Christ Jesus,","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null}],"items":[{"question":"Are they so by Nature?","answer":"No. We are by Nature Children of Wrath,","segments":[{"text":"No. We are by Nature Children of Wrath,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null}],"items":[]},{"question":"Are they so by Adoption?","answer":"Yes. We receive the Adoption of Sons,","segments":[{"text":"Yes. We receive the Adoption of Sons,","proofs":["Galatians 4:5"],"refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"note":null}],"items":[]},{"question":"Do they deserve to be made God’s Children?","answer":"No. How shall I put thee among the Children, and give thee a pleasant Land?","segments":[{"text":"No. How shall I put thee among the Children, and give thee a pleasant Land?","proofs":["Jeremiah 3:19"],"refs":[{"printed":"Jeremiah 3:19","osis":["Jer.3.19"]}],"note":null}],"items":[]},{"question":"Are they altogether unworthy of such a Favour?","answer":"Yes. I am no more worthy to be called thy Son,","segments":[{"text":"Yes. I am no more worthy to be called thy Son,","proofs":["Luke 15:19"],"refs":[{"printed":"Luke 15:19","osis":["Luke.15.19"]}],"note":null}],"items":[]},{"question":"Is it bestow’d upon them notwithstanding their unworthiness?","answer":"Yes. I will be a Father to you, and ye shall be my Sons and Daughters, saith the Lord Almighty,","segments":[{"text":"Yes. I will be a Father to you, and ye shall be my Sons and Daughters, saith the Lord Almighty,","proofs":["2 Corinthians 6:18"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]}],"note":null}],"items":[]}]},{"question":"Is Adoption an Act of God’s Free Grace?","answer":"Yes. Behold what manner of Love the Father hath bestow’d upon us, that we should be called the Sons of God,","segments":[{"text":"Yes. Behold what manner of Love the Father hath bestow’d upon us, that we should be called the Sons of God,","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null}],"items":[{"question":"Are we by it received into the Number of God’s Children?","answer":"Yes. There shall be called the Children of the living God,","segments":[{"text":"Yes. There shall be called the Children of the living God,","proofs":["Romans 9:26"],"refs":[{"printed":"Romans 9:26","osis":["Rom.9.26"]}],"note":null}],"items":[]},{"question":"Are we received into that Number upon our believing?","answer":"Yes. As many as received him to them gave he Power to become the Sons of God, even to them that believe on his Name,","segments":[{"text":"Yes. As many as received him to them gave he Power to become the Sons of God, even to them that believe on his Name,","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null}],"items":[]}]},{"question":"Have we Leave to call God Father?","answer":"Yes. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father,","segments":[{"text":"Yes. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null}],"items":[{"question":"Doth he encourage us to do so?","answer":"Yes. Thou shalt call me my Father, and shalt not turn away from me,","segments":[{"text":"Yes. Thou shalt call me my Father, and shalt not turn away from me,","proofs":["Jeremiah 3:19"],"refs":[{"printed":"Jeremiah 3:19","osis":["Jer.3.19"]}],"note":null}],"items":[]},{"question":"May we call him so tho’ we have been Prodigals?","answer":"Yes. I will go to my Father, and will say unto him, Father,","segments":[{"text":"Yes. I will go to my Father, and will say unto him, Father,","proofs":["Luke 15:18"],"refs":[{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"note":null}],"items":[]},{"question":"May we look upon all good Christians as our Brethren?","answer":"Yes. For all ye are Brethren,","segments":[{"text":"Yes. For all ye are Brethren,","proofs":["Matthew 23:8"],"refs":[{"printed":"Matthew 23:8","osis":["Matt.23.8"]}],"note":null}],"items":[]},{"question":"And do they all make one Family?","answer":"Yes. Of whom the whole Family, both in Heaven and Earth, is named,","segments":[{"text":"Yes. Of whom the whole Family, both in Heaven and Earth, is named,","proofs":["Ephesians 3:15"],"refs":[{"printed":"Ephesians 3:15","osis":["Eph.3.15"]}],"note":null}],"items":[]}]},{"question":"Doth God give the Nature of his Children to all whom he receives into the Number?","answer":"Yes. Because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts,","segments":[{"text":"Yes. Because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"items":[{"question":"Do they partake of a Divine Nature?","answer":"Yes. They are Partakers of a Divine Nature,","segments":[{"text":"Yes. They are Partakers of a Divine Nature,","proofs":["2 Peter 1:4"],"refs":[{"printed":"2 Peter 1:4","osis":["2Pet.1.4"]}],"note":null}],"items":[]},{"question":"Are all God’s Children Born again then?","answer":"Yes. They are Born not of the Will of Man, but of God,","segments":[{"text":"Yes. They are Born not of the Will of Man, but of God,","proofs":["John 1:13"],"refs":[{"printed":"John 1:13","osis":["John.1.13"]}],"note":null}],"items":[]},{"question":"Is our Adoption then to be known by our Disposition?","answer":"Yes. For in this the Children of God are manifest, and the Children of the Devil, whosoever doth not Righteousness is not of God,","segments":[{"text":"Yes. For in this the Children of God are manifest, and the Children of the Devil, whosoever doth not Righteousness is not of God,","proofs":["1 John 3:10"],"refs":[{"printed":"1 John 3:10","osis":["1John.3.10"]}],"note":null}],"items":[]}]},{"question":"Have all God’s adopted Children a Right to the Priviledges of Children?","answer":"Yes. They are brought into the glorious Liberty of the Children of God,","segments":[{"text":"Yes. They are brought into the glorious Liberty of the Children of God,","proofs":["Romans 8:21"],"refs":[{"printed":"Romans 8:21","osis":["Rom.8.21"]}],"note":null}],"items":[{"question":"Doth their Father pity them?","answer":"Yes. Like as a Father pitieth his Children, so the Lord pitieth them that fear him,","segments":[{"text":"Yes. Like as a Father pitieth his Children, so the Lord pitieth them that fear him,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null}],"items":[]},{"question":"Doth he spare them?","answer":"Yes. As a Man spares his own Son that serves him,","segments":[{"text":"Yes. As a Man spares his own Son that serves him,","proofs":["Malachi 3:17"],"refs":[{"printed":"Malachi 3:17","osis":["Mal.3.17"]}],"note":null}],"items":[]},{"question":"Doth he take Care of them?","answer":"Yes. Children, have ye any Meat?","segments":[{"text":"Yes. Children, have ye any Meat?","proofs":["John 21:5"],"refs":[{"printed":"John 21:5","osis":["John.21.5"]}],"note":null}],"items":[]},{"question":"Doth he provide for them?","answer":"Yes. For they that seek the Lord shall want no good thing,","segments":[{"text":"Yes. For they that seek the Lord shall want no good thing,","proofs":["Psalm 34:10"],"refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]}],"note":null}],"items":[]},{"question":"Doth he correct them in Love?","answer":"Yes. For what Son is he whom the Father chastneth not?","segments":[{"text":"Yes. For what Son is he whom the Father chastneth not?","proofs":["Hebrews 12:7"],"refs":[{"printed":"Hebrews 12:7","osis":["Heb.12.7"]}],"note":null}],"items":[]},{"question":"Doth he hear their Prayers?","answer":"Yes. Your Father in Heaven will give good Things to them that ask him,","segments":[{"text":"Yes. Your Father in Heaven will give good Things to them that ask him,","proofs":["Matthew 7:11"],"refs":[{"printed":"Matthew 7:11","osis":["Matt.7.11"]}],"note":null}],"items":[]},{"question":"Will he give them the Inheritance of Sons?","answer":"Yes. It is your Father’s good Pleasure to give you the Kingdom,","segments":[{"text":"Yes. It is your Father’s good Pleasure to give you the Kingdom,","proofs":["Luke 12:32"],"refs":[{"printed":"Luke 12:32","osis":["Luke.12.32"]}],"note":null}],"items":[]},{"question":"Will he bring them all safe to it?","answer":"Yes. He will gather together the Children of God that were scattered abroad,","segments":[{"text":"Yes. He will gather together the Children of God that were scattered abroad,","proofs":["John 11:52"],"refs":[{"printed":"John 11:52","osis":["John.11.52"]}],"note":null}],"items":[]},{"question":"Will Christ present them all to the Father?","answer":"Yes. Behold I and the Children which thou hast given me,","segments":[{"text":"Yes. Behold I and the Children which thou hast given me,","proofs":["Hebrews 2:13"],"refs":[{"printed":"Hebrews 2:13","osis":["Heb.2.13"]}],"note":null}],"items":[]}]},{"question":"Must all God’s Children reverence him?","answer":"Yes. If I be a Father, where is my Honour?","segments":[{"text":"Yes. If I be a Father, where is my Honour?","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null}],"items":[{"question":"Must they obey him?","answer":"Yes. As obedient Children,","segments":[{"text":"Yes. As obedient Children,","proofs":["1 Peter 1:14"],"refs":[{"printed":"1 Peter 1:14","osis":["1Pet.1.14"]}],"note":null}],"items":[]},{"question":"Must they imitate him?","answer":"Yes. Be ye Followers of God as dear Children,","segments":[{"text":"Yes. Be ye Followers of God as dear Children,","proofs":["Ephesians 5:1"],"refs":[{"printed":"Ephesians 5:1","osis":["Eph.5.1"]}],"note":null}],"items":[]},{"question":"Must they submit to him?","answer":"Yes. Father, thy Will be done,","segments":[{"text":"Yes. Father, thy Will be done,","proofs":["Matthew 26:42"],"refs":[{"printed":"Matthew 26:42","osis":["Matt.26.42"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":35,"title":"What is Sanctification?","part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What is Sanctification?","answer":"Sanctification is the Work of God’s Free Grace, whereby we are renewed in the whole Man after the Image of God, and are enabled more and more to die unto Sin, and live unto Righteousness.","segments":[{"text":"Sanctification is the Work of God’s Free Grace, whereby we are renewed in the whole Man after the Image of God, and are enabled more and more to die unto Sin, and live unto Righteousness.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all that are justified sanctified?","answer":"Yes. For Jesus Christ is made both Righteousness and Sanctification,","segments":[{"text":"Yes. For Jesus Christ is made both Righteousness and Sanctification,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[{"question":"Is it necessary they should be so?","answer":"Yes. For without Holiness no Man shall see the Lord,","segments":[{"text":"Yes. For without Holiness no Man shall see the Lord,","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"items":[]},{"question":"Did Christ die that they might be sanctified?","answer":"Yes. For their Sakes I sanctifie my self, that they also might be sanctified,","segments":[{"text":"Yes. For their Sakes I sanctifie my self, that they also might be sanctified,","proofs":["John 17:19"],"refs":[{"printed":"John 17:19","osis":["John.17.19"]}],"note":null}],"items":[]},{"question":"And was this the Intention of their Election?","answer":"Yes. He hath chosen you to Salvation through Sanctification,","segments":[{"text":"Yes. He hath chosen you to Salvation through Sanctification,","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]}]},{"question":"Is Sanctification the Work of God?","answer":"Yes. We are sanctified by God the Father,","segments":[{"text":"Yes. We are sanctified by God the Father,","proofs":["Jude 1"],"refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"note":null}],"items":[{"question":"Is it the Work of the Spirit of God?","answer":"Yes. It is Sanctification of the Spirit,","segments":[{"text":"Yes. It is Sanctification of the Spirit,","proofs":["1 Peter 1:2"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]}],"note":null}],"items":[]},{"question":"Is it a Work of Free Grace?","answer":"Yes. According to his Mercy he saved us by the Washing of Regeneration,","segments":[{"text":"Yes. According to his Mercy he saved us by the Washing of Regeneration,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[]},{"question":"Is it a Work wrought in us?","answer":"Yes. For we are his Workmanship, created unto good Works,","segments":[{"text":"Yes. For we are his Workmanship, created unto good Works,","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null}],"items":[]}]},{"question":"Is Sanctification something more than being Civiliz’d?","answer":"Yes. For he is not a Jew that is one outwardly,","segments":[{"text":"Yes. For he is not a Jew that is one outwardly,","proofs":["Romans 2:28"],"refs":[{"printed":"Romans 2:28","osis":["Rom.2.28"]}],"note":null}],"items":[{"question":"Is it more than being Baptiz’d?","answer":"Yes. It is not the putting away the Filth of the Flesh, but the Answer of a good Conscience,","segments":[{"text":"Yes. It is not the putting away the Filth of the Flesh, but the Answer of a good Conscience,","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null}],"items":[]},{"question":"Is it an inward Change of the Heart?","answer":"Yes. We must be renew’d in the Spirit of our Mind,","segments":[{"text":"Yes. We must be renew’d in the Spirit of our Mind,","proofs":["Ephesians 4:23"],"refs":[{"printed":"Ephesians 4:23","osis":["Eph.4.23"]}],"note":null}],"items":[]},{"question":"Is it the Renovation of the whole Man?","answer":"Yes. If any Man be in Christ he is a new Creature,","segments":[{"text":"Yes. If any Man be in Christ he is a new Creature,","proofs":["2 Corinthians 5:17"],"refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"note":null}],"items":[]},{"question":"Will it suffice to have a new Name?","answer":"No. For thou hast a Name that thou livest, and art dead,","segments":[{"text":"No. For thou hast a Name that thou livest, and art dead,","proofs":["Revelation 3:1"],"refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"note":null}],"items":[]},{"question":"Will it suffice to have a new Face?","answer":"No. For there are those that have the Form of Godliness, but deny the Power of it,","segments":[{"text":"No. For there are those that have the Form of Godliness, but deny the Power of it,","proofs":["2 Timothy 3:5"],"refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]}],"note":null}],"items":[]},{"question":"Must there be a new Heart?","answer":"Yes. A new Heart will I give you, and a new Spirit will I put within you,","segments":[{"text":"Yes. A new Heart will I give you, and a new Spirit will I put within you,","proofs":["Ezekiel 36:26"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]}],"note":null}],"items":[]},{"question":"And a new Nature?","answer":"Yes. Put on the new Man,","segments":[{"text":"Yes. Put on the new Man,","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]},{"question":"And a new Birth?","answer":"Yes. Except a Man be born again he cannot see the Kingdom of God,","segments":[{"text":"Yes. Except a Man be born again he cannot see the Kingdom of God,","proofs":["John 3:3"],"refs":[{"printed":"John 3:3","osis":["John.3.3"]}],"note":null}],"items":[]}]},{"question":"Must we be cleansed from Sin?","answer":"Yes. From all your Filthiness, and from all your Idols, will I cleanse you,","segments":[{"text":"Yes. From all your Filthiness, and from all your Idols, will I cleanse you,","proofs":["Ezekiel 36:25"],"refs":[{"printed":"Ezekiel 36:25","osis":["Ezek.36.25"]}],"note":null}],"items":[{"question":"Must we be consecrated to God?","answer":"Yes. For we are the Temple of God,","segments":[{"text":"Yes. For we are the Temple of God,","proofs":["1 Corinthians 3:16"],"refs":[{"printed":"1 Corinthians 3:16","osis":["1Cor.3.16"]}],"note":null}],"items":[]},{"question":"Must the Law be written in the Heart?","answer":"Yes. I will put my Law in their Heart,","segments":[{"text":"Yes. I will put my Law in their Heart,","proofs":["Hebrews 8:10"],"refs":[{"printed":"Hebrews 8:10","osis":["Heb.8.10"]}],"note":null}],"items":[]},{"question":"Must the Understanding be enlight’ned?","answer":"Yes. Anoint thine Eyes with Eye-salve that thou mayest see,","segments":[{"text":"Yes. Anoint thine Eyes with Eye-salve that thou mayest see,","proofs":["Revelation 3:18"],"refs":[{"printed":"Revelation 3:18","osis":["Rev.3.18"]}],"note":null}],"items":[]},{"question":"Must the Heart be softned?","answer":"Yes. I will take away the Stoney Heart, and give a Heart of Flesh,","segments":[{"text":"Yes. I will take away the Stoney Heart, and give a Heart of Flesh,","proofs":["Ezekiel 11:19"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]}],"note":null}],"items":[]},{"question":"Must the Will be bow’d?","answer":"Yes. Lord, what wilt thou have me to do?","segments":[{"text":"Yes. Lord, what wilt thou have me to do?","proofs":["Acts 9:6"],"refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]}],"note":null}],"items":[]},{"question":"Must the Affections be made spiritual?","answer":"Yes. Set your Affections on Things above,","segments":[{"text":"Yes. Set your Affections on Things above,","proofs":["Colossians 3:2"],"refs":[{"printed":"Colossians 3:2","osis":["Col.3.2"]}],"note":null}],"items":[]},{"question":"Must the Body also be an Instrument of Holiness?","answer":"Yes. Present your Bodies a living Sacrifice,","segments":[{"text":"Yes. Present your Bodies a living Sacrifice,","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null}],"items":[]}]},{"question":"Must we be renew’d after the Image of God?","answer":"Yes. Put on the new Man, which is renew’d after the Image of him that created him,","segments":[{"text":"Yes. Put on the new Man, which is renew’d after the Image of him that created him,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null}],"items":[{"question":"And after the Patern of Christ?","answer":"Yes. For Christ must be formed in us,","segments":[{"text":"Yes. For Christ must be formed in us,","proofs":["Galatians 4:19"],"refs":[{"printed":"Galatians 4:19","osis":["Gal.4.19"]}],"note":null}],"items":[]},{"question":"Is Sin mortified in all that are sanctified?","answer":"Yes. They that are Christ’s have crucified the Flesh,","segments":[{"text":"Yes. They that are Christ’s have crucified the Flesh,","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null}],"items":[]},{"question":"Is Grace planted in them?","answer":"Yes. There is a Well of Waters springing up to Eternal Life,","segments":[{"text":"Yes. There is a Well of Waters springing up to Eternal Life,","proofs":["John 4:14"],"refs":[{"printed":"John 4:14","osis":["John.4.14"]}],"note":null}],"items":[]},{"question":"Is this Work perfect at first?","answer":"No. ’Tis first the Blade, then the Ear, after that the full Corn in the Ear,","segments":[{"text":"No. ’Tis first the Blade, then the Ear, after that the full Corn in the Ear,","proofs":["Mark 4:28"],"refs":[{"printed":"Mark 4:28","osis":["Mark.4.28"]}],"note":null}],"items":[]}]},{"question":"Do all that are sanctified die unto Sin?","answer":"Yes. Reckon ye your selves dead unto Sin,","segments":[{"text":"Yes. Reckon ye your selves dead unto Sin,","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null}],"items":[{"question":"Do they live unto Righteousness?","answer":"Yes. Being dead to Sin we live unto Righteousness,","segments":[{"text":"Yes. Being dead to Sin we live unto Righteousness,","proofs":["1 Peter 2:24"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"note":null}],"items":[]},{"question":"Are they enabled to do so?","answer":"Yes. For it is through the Spirit that we mortifie the Deeds of the Body,","segments":[{"text":"Yes. For it is through the Spirit that we mortifie the Deeds of the Body,","proofs":["Romans 8:13"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null}],"items":[]},{"question":"And is the Course of their Conversation accordingly?","answer":"Yes. They walk not after the Flesh, but after the Spirit,","segments":[{"text":"Yes. They walk not after the Flesh, but after the Spirit,","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null}],"items":[]},{"question":"Is it our Duty to submit to the Spirit as a Sanctifier?","answer":"Yes. Walk in the Spirit, and ye shall not fulfil the Works of the Flesh,","segments":[{"text":"Yes. Walk in the Spirit, and ye shall not fulfil the Works of the Flesh,","proofs":["Galatians 5:16"],"refs":[{"printed":"Galatians 5:16","osis":["Gal.5.16"]}],"note":null}],"items":[]},{"question":"And is the Grace of God promis’d us for this Purpose?","answer":"Yes. Sin shall not have dominion over you,","segments":[{"text":"Yes. Sin shall not have dominion over you,","proofs":["Romans 6:14"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":36,"title":"What are the Benefits which in this Life do either accompany or flow from Justification, Adoption and Sanctification?","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Benefits which in this Life do either accompany or flow from Justification, Adoption and Sanctification?","answer":"The Benefits which in this Life do either accompany or flow from Justification, Adoption and Sanctification, are Assurance of God’s Love, Peace of Conscience, Joy in the Holy Ghost, Increase of Grace, and Perseverance therein to the End.","segments":[{"text":"The Benefits which in this Life do either accompany or flow from Justification, Adoption and Sanctification, are Assurance of God’s Love, Peace of Conscience, Joy in the Holy Ghost, Increase of Grace, and Perseverance therein to the End.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are they that are justified happy in this Life?","answer":"Yes. For being justified by Faith we have Peace with God,","segments":[{"text":"Yes. For being justified by Faith we have Peace with God,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null}],"items":[{"question":"And are they so that are adopted?","answer":"Yes. Beloved, now are we the Sons of God,","segments":[{"text":"Yes. Beloved, now are we the Sons of God,","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null}],"items":[]},{"question":"And are they so that are sanctified?","answer":"Yes. For to the Pure all Things are Pure,","segments":[{"text":"Yes. For to the Pure all Things are Pure,","proofs":["Titus 1:15"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"note":null}],"items":[]}]},{"question":"May they have an Assurance of God’s Love?","answer":"Yes. Ye know that ye have Eternal Life,","segments":[{"text":"Yes. Ye know that ye have Eternal Life,","proofs":["1 John 5:13"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null}],"items":[{"question":"Is the Spirit the Author of that Assurance?","answer":"Yes. The Spirit it self bears witness with our Spirits that we are the Children of God,","segments":[{"text":"Yes. The Spirit it self bears witness with our Spirits that we are the Children of God,","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null}],"items":[]},{"question":"Is it wrought by Evidences?","answer":"Yes. Hereby we know that we know him if we keep his Commandments,","segments":[{"text":"Yes. Hereby we know that we know him if we keep his Commandments,","proofs":["1 John 2:3"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]}],"note":null}],"items":[]},{"question":"Do all Believers attain this Assurance?","answer":"No. Some walk in Darkness, and have no Light,","segments":[{"text":"No. Some walk in Darkness, and have no Light,","proofs":["Isaiah 50:10"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null}],"items":[]},{"question":"But should they labour after it?","answer":"Yes. Shew the same Diligence unto the full Assurance of Hope unto the End,","segments":[{"text":"Yes. Shew the same Diligence unto the full Assurance of Hope unto the End,","proofs":["Hebrews 6:11"],"refs":[{"printed":"Hebrews 6:11","osis":["Heb.6.11"]}],"note":null}],"items":[]},{"question":"And is it an unspeakable Comfort?","answer":"Yes. For the Love of God is shed abroad in our Hearts through the Holy Ghost,","segments":[{"text":"Yes. For the Love of God is shed abroad in our Hearts through the Holy Ghost,","proofs":["Romans 5:5"],"refs":[{"printed":"Romans 5:5","osis":["Rom.5.5"]}],"note":null}],"items":[]},{"question":"And is it just Cause for Triumph?","answer":"Yes. I know whom I have believed,","segments":[{"text":"Yes. I know whom I have believed,","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null}],"items":[]}]},{"question":"Is Peace of Conscience a precious Priviledge?","answer":"Yes. For if our Hearts condemn us not, then have we Confidence towards God,","segments":[{"text":"Yes. For if our Hearts condemn us not, then have we Confidence towards God,","proofs":["1 John 3:21"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"note":null}],"items":[{"question":"Is it the Fruit of Grace?","answer":"Yes. For the Work of Righteousness shall be Peace, and the Effect of Righteousness Quietness and Assurance for ever,","segments":[{"text":"Yes. For the Work of Righteousness shall be Peace, and the Effect of Righteousness Quietness and Assurance for ever,","proofs":["Isaiah 32:17"],"refs":[{"printed":"Isaiah 32:17","osis":["Isa.32.17"]}],"note":null}],"items":[]},{"question":"Hath Christ left it as a Legacy to his Disciples?","answer":"Yes. Peace I leave with you, my Peace I give unto you,","segments":[{"text":"Yes. Peace I leave with you, my Peace I give unto you,","proofs":["John 14:27"],"refs":[{"printed":"John 14:27","osis":["John.14.27"]}],"note":null}],"items":[]},{"question":"Can those that are unjustified have this Peace?","answer":"No. There is no Peace, saith my God, to the Wicked,","segments":[{"text":"No. There is no Peace, saith my God, to the Wicked,","proofs":["Isaiah 57:21"],"refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"note":null}],"items":[]},{"question":"Should those that are justified labour after it?","answer":"Yes. Return to thy Rest, O my Soul,","segments":[{"text":"Yes. Return to thy Rest, O my Soul,","proofs":["Psalm 116:7"],"refs":[{"printed":"Psalm 116:7","osis":["Ps.116.7"]}],"note":null}],"items":[]},{"question":"Should this Peace govern us?","answer":"Yes. Let the Peace of God rule in your Hearts,","segments":[{"text":"Yes. Let the Peace of God rule in your Hearts,","proofs":["Colossians 3:15"],"refs":[{"printed":"Colossians 3:15","osis":["Col.3.15"]}],"note":null}],"items":[]},{"question":"And will it preserve us?","answer":"Yes. The Peace of God shall keep your Hearts and Minds,","segments":[{"text":"Yes. The Peace of God shall keep your Hearts and Minds,","proofs":["Philippians 4:7"],"refs":[{"printed":"Philippians 4:7","osis":["Phil.4.7"]}],"note":null}],"items":[]},{"question":"And will it be our Comfort in the Day of Evil?","answer":"Yes. Our rejoicing is this, the Testimony of our Conscience,","segments":[{"text":"Yes. Our rejoicing is this, the Testimony of our Conscience,","proofs":["2 Corinthians 1:12"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null}],"items":[]},{"question":"Is it therefore our Interest to secure it?","answer":"Yes. Herein do I exercise my self, to have always a Conscience void of Offence,","segments":[{"text":"Yes. Herein do I exercise my self, to have always a Conscience void of Offence,","proofs":["Acts 24:16"],"refs":[{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null}],"items":[]}]},{"question":"May those that are justified have Joy in the Holy Ghost?","answer":"Yes. For believing we rejoice with Joy unspeakable, and full of Glory,","segments":[{"text":"Yes. For believing we rejoice with Joy unspeakable, and full of Glory,","proofs":["1 Peter 1:8"],"refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"note":null}],"items":[{"question":"Have they Cause for Joy?","answer":"Yes. For Gladness is sown for the upright in Heart,","segments":[{"text":"Yes. For Gladness is sown for the upright in Heart,","proofs":["Psalm 97:11"],"refs":[{"printed":"Psalm 97:11","osis":["Ps.97.11"]}],"note":null}],"items":[]},{"question":"Is it their Duty to rejoice?","answer":"Yes. Rejoice in the Lord always, and again I say, Rejoice,","segments":[{"text":"Yes. Rejoice in the Lord always, and again I say, Rejoice,","proofs":["Philippians 4:4"],"refs":[{"printed":"Philippians 4:4","osis":["Phil.4.4"]}],"note":null}],"items":[]},{"question":"Is it their Interest to rejoice?","answer":"Yes. For the Joy of the Lord is their Strength,","segments":[{"text":"Yes. For the Joy of the Lord is their Strength,","proofs":["Nehemiah 8:10"],"refs":[{"printed":"Nehemiah 8:10","osis":["Neh.8.10"]}],"note":null}],"items":[]},{"question":"May they rejoice in all Conditions?","answer":"Yes. For we glory in Tribulations also,","segments":[{"text":"Yes. For we glory in Tribulations also,","proofs":["Romans 5:3"],"refs":[{"printed":"Romans 5:3","osis":["Rom.5.3"]}],"note":null}],"items":[]},{"question":"And is this a Superlative Joy?","answer":"Yes. ’Tis Gladness in the Heart more than in the time that their Corn and Wine increased,","segments":[{"text":"Yes. ’Tis Gladness in the Heart more than in the time that their Corn and Wine increased,","proofs":["Psalm 4:7"],"refs":[{"printed":"Psalm 4:7","osis":["Ps.4.7"]}],"note":null}],"items":[]}]},{"question":"Is true Grace growing?","answer":"Yes. He that hath clean Hands shall be stronger and stronger,","segments":[{"text":"Yes. He that hath clean Hands shall be stronger and stronger,","proofs":["Job 17:9"],"refs":[{"printed":"Job 17:9","osis":["Job.17.9"]}],"note":null}],"items":[{"question":"Is it so in its Nature?","answer":"Yes. For it is as the shining Light which shines more and more unto the perfect Day,","segments":[{"text":"Yes. For it is as the shining Light which shines more and more unto the perfect Day,","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null}],"items":[]},{"question":"Is it our Duty to grow in Grace?","answer":"Yes. Grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ,","segments":[{"text":"Yes. Grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ,","proofs":["2 Peter 3:18"],"refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]}],"note":null}],"items":[]},{"question":"And may we not rest in what we have attained?","answer":"No. But press forward towards the Mark,","segments":[{"text":"No. But press forward towards the Mark,","proofs":["Philippians 3:13–14"],"refs":[{"printed":"Philippians 3:13–14","osis":["Phil.3.13-Phil.3.14"]}],"note":null}],"items":[]},{"question":"Is it promis’d to all Believers that they shall grow?","answer":"Yes. For to him that hath shall be given,","segments":[{"text":"Yes. For to him that hath shall be given,","proofs":["Matthew 25:29"],"refs":[{"printed":"Matthew 25:29","osis":["Matt.25.29"]}],"note":null}],"items":[]},{"question":"Will the Grace of God make them grow?","answer":"Yes. I will be as the Dew unto Israel, he shall grow as the Lilly,","segments":[{"text":"Yes. I will be as the Dew unto Israel, he shall grow as the Lilly,","proofs":["Hosea 14:5"],"refs":[{"printed":"Hosea 14:5","osis":["Hos.14.5"]}],"note":null}],"items":[]}]},{"question":"Shall true Believers persevere to the End?","answer":"Yes. For he that hath begun a good Work will perform it,","segments":[{"text":"Yes. For he that hath begun a good Work will perform it,","proofs":["Philippians 1:6"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]}],"note":null}],"items":[{"question":"Will Hypocrites persevere?","answer":"No. These have no Root, which for a while believe, and in time of Temptation fall away,","segments":[{"text":"No. These have no Root, which for a while believe, and in time of Temptation fall away,","proofs":["Luke 8:13"],"refs":[{"printed":"Luke 8:13","osis":["Luke.8.13"]}],"note":null}],"items":[]},{"question":"Doth it appear by their Apostacy that they never were sincere?","answer":"Yes. They went out from us because they were not of us; for if they had been of us they would no doubt have continued with us,","segments":[{"text":"Yes. They went out from us because they were not of us; for if they had been of us they would no doubt have continued with us,","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"items":[]},{"question":"But shall any that are justified finally fall away?","answer":"No. For whom he justified, them he glorified,","segments":[{"text":"No. For whom he justified, them he glorified,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[]},{"question":"Is every Fall a falling away?","answer":"No. For tho’ he falls he shall not be utterly cast down,","segments":[{"text":"No. For tho’ he falls he shall not be utterly cast down,","proofs":["Psalm 37:24"],"refs":[{"printed":"Psalm 37:24","osis":["Ps.37.24"]}],"note":null}],"items":[]},{"question":"May the Shews of Grace be lost?","answer":"Yes. From him shall be taken away even that which he seemed to have,","segments":[{"text":"Yes. From him shall be taken away even that which he seemed to have,","proofs":["Luke 8:18"],"refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null}],"items":[]},{"question":"But can true Grace be finally lost?","answer":"No. It is that good Part which shall never be taken away,","segments":[{"text":"No. It is that good Part which shall never be taken away,","proofs":["Luke 10:42"],"refs":[{"printed":"Luke 10:42","osis":["Luke.10.42"]}],"note":null}],"items":[]},{"question":"Will God recal his Gifts?","answer":"No. The Gifts and Callings of God are without Repentance,","segments":[{"text":"No. The Gifts and Callings of God are without Repentance,","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null}],"items":[]},{"question":"Will he secure them?","answer":"Yes. We are kept by the Power of God through Faith unto Salvation,","segments":[{"text":"Yes. We are kept by the Power of God through Faith unto Salvation,","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"items":[]},{"question":"Is the Perseverance of the Saints secur’d by the Divine Power?","answer":"Yes. No Man is able to pluck them out of my Father’s Hand,","segments":[{"text":"Yes. No Man is able to pluck them out of my Father’s Hand,","proofs":["John 10:29"],"refs":[{"printed":"John 10:29","osis":["John.10.29"]}],"note":null}],"items":[]},{"question":"And by the Divine Providence?","answer":"Yes. For he will not suffer you to be tempted above what ye are able,","segments":[{"text":"Yes. For he will not suffer you to be tempted above what ye are able,","proofs":["1 Corinthians 10:13"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"note":null}],"items":[]},{"question":"And by the Divine Grace?","answer":"Yes. I will put my Fear in their Hearts that they shall not depart from me,","segments":[{"text":"Yes. I will put my Fear in their Hearts that they shall not depart from me,","proofs":["Jeremiah 32:40"],"refs":[{"printed":"Jeremiah 32:40","osis":["Jer.32.40"]}],"note":null}],"items":[]},{"question":"And by the Intercession of Christ?","answer":"Yes. I have pray’d for thee that thy Faith fail not,","segments":[{"text":"Yes. I have pray’d for thee that thy Faith fail not,","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null}],"items":[]},{"question":"And by the Indwelling of the Spirit?","answer":"Yes. The Anointing which ye have received abideth in you,","segments":[{"text":"Yes. The Anointing which ye have received abideth in you,","proofs":["1 John 2:27"],"refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]}],"note":null}],"items":[]},{"question":"And by the Stability of the Promise?","answer":"Yes. My Covenant will I not break,","segments":[{"text":"Yes. My Covenant will I not break,","proofs":["Psalm 89:34"],"refs":[{"printed":"Psalm 89:34","osis":["Ps.89.34"]}],"note":null}],"items":[]},{"question":"May they be secure then?","answer":"No. Be not high-minded, but fear,","segments":[{"text":"No. Be not high-minded, but fear,","proofs":["Romans 11:20"],"refs":[{"printed":"Romans 11:20","osis":["Rom.11.20"]}],"note":null}],"items":[]},{"question":"But may they be encouraged?","answer":"Yes. He will preserve me to his Heavenly Kingdom,","segments":[{"text":"Yes. He will preserve me to his Heavenly Kingdom,","proofs":["2 Timothy 4:18"],"refs":[{"printed":"2 Timothy 4:18","osis":["2Tim.4.18"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":37,"title":"What Benefits do Believers receive from Christ at Death?","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"What Benefits do Believers receive from Christ at Death?","answer":"The Souls of Believers are at their Death made perfect in Holiness, and do immediately pass into Glory; and their Bodies being still united to Christ, do rest in their Graves till the Resurrection.","segments":[{"text":"The Souls of Believers are at their Death made perfect in Holiness, and do immediately pass into Glory; and their Bodies being still united to Christ, do rest in their Graves till the Resurrection.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Happiness of Believers confin’d to this present Life?","answer":"No. If in this Life only we have Hope in Christ, we are of all Men most miserable,","segments":[{"text":"No. If in this Life only we have Hope in Christ, we are of all Men most miserable,","proofs":["1 Corinthians 15:19"],"refs":[{"printed":"1 Corinthians 15:19","osis":["1Cor.15.19"]}],"note":null}],"items":[{"question":"Is the best of their Happiness in this Life?","answer":"No. For in the World ye shall have Tribulation,","segments":[{"text":"No. For in the World ye shall have Tribulation,","proofs":["John 16:33"],"refs":[{"printed":"John 16:33","osis":["John.16.33"]}],"note":null}],"items":[]},{"question":"Must they die as well as others?","answer":"Yes. It is appointed unto Men once to die,","segments":[{"text":"Yes. It is appointed unto Men once to die,","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null}],"items":[]},{"question":"Must the best and most useful die?","answer":"Yes. The Righteous perisheth, and Merciful Men are taken away,","segments":[{"text":"Yes. The Righteous perisheth, and Merciful Men are taken away,","proofs":["Isaiah 57:1"],"refs":[{"printed":"Isaiah 57:1","osis":["Isa.57.1"]}],"note":null}],"items":[]},{"question":"Ought they then to wait for it?","answer":"Yes. All the Days of my appointed Time will I wait till my Change comes,","segments":[{"text":"Yes. All the Days of my appointed Time will I wait till my Change comes,","proofs":["Job 14:14"],"refs":[{"printed":"Job 14:14","osis":["Job.14.14"]}],"note":null}],"items":[]},{"question":"And to prepare for it?","answer":"Yes. Therefore be ye also ready,","segments":[{"text":"Yes. Therefore be ye also ready,","proofs":["Matthew 24:44"],"refs":[{"printed":"Matthew 24:44","osis":["Matt.24.44"]}],"note":null}],"items":[]}]},{"question":"Is Death Loss to a good Christian?","answer":"No. For to me to live is Christ, and to die is Gain,","segments":[{"text":"No. For to me to live is Christ, and to die is Gain,","proofs":["Philippians 1:21"],"refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"note":null}],"items":[{"question":"Should it therefore be a Terror?","answer":"No. For the Righteous hath Hope in his Death,","segments":[{"text":"No. For the Righteous hath Hope in his Death,","proofs":["Proverbs 14:32"],"refs":[{"printed":"Proverbs 14:32","osis":["Prov.14.32"]}],"note":null}],"items":[]},{"question":"Doth God take special Care about the Death of his People?","answer":"Yes. For Precious in the Sight of the Lord is the Death of his Saints,","segments":[{"text":"Yes. For Precious in the Sight of the Lord is the Death of his Saints,","proofs":["Psalm 116:15"],"refs":[{"printed":"Psalm 116:15","osis":["Ps.116.15"]}],"note":null}],"items":[]},{"question":"Is Death in the Covenant?","answer":"Yes. All are yours, whether Life or Death,","segments":[{"text":"Yes. All are yours, whether Life or Death,","proofs":["1 Corinthians 3:22–23"],"refs":[{"printed":"1 Corinthians 3:22–23","osis":["1Cor.3.22-1Cor.3.23"]}],"note":null}],"items":[]},{"question":"Can it separate them from the Love of God?","answer":"No. Neither Death nor Life can do that,","segments":[{"text":"No. Neither Death nor Life can do that,","proofs":["Romans 8:38"],"refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"note":null}],"items":[]}]},{"question":"Are Believers perfect in Holiness in this Life?","answer":"No. I have not yet attained, neither am already perfect,","segments":[{"text":"No. I have not yet attained, neither am already perfect,","proofs":["Philippians 3:12"],"refs":[{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null}],"items":[{"question":"Are their Souls made perfect at Death?","answer":"Yes. The Spirits of just Men are made perfect?","segments":[{"text":"Yes. The Spirits of just Men are made perfect?","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null}],"items":[]},{"question":"Are they deliver’d from Sin?","answer":"Yes. He that is dead is freed from Sin,","segments":[{"text":"Yes. He that is dead is freed from Sin,","proofs":["Romans 6:7"],"refs":[{"printed":"Romans 6:7","osis":["Rom.6.7"]}],"note":null}],"items":[]},{"question":"Are they made perfect in Knowledge?","answer":"Yes. Then shall I know, even as also I am known,","segments":[{"text":"Yes. Then shall I know, even as also I am known,","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null}],"items":[]},{"question":"And perfect in Holiness?","answer":"Yes. For they are come to the perfect Man, to the measure of the Stature of the Fulness of Christ,","segments":[{"text":"Yes. For they are come to the perfect Man, to the measure of the Stature of the Fulness of Christ,","proofs":["Ephesians 4:13"],"refs":[{"printed":"Ephesians 4:13","osis":["Eph.4.13"]}],"note":null}],"items":[]},{"question":"Might they pass into Glory without being made perfect in Holiness?","answer":"No. For Corruption cannot inherit Incorruption,","segments":[{"text":"No. For Corruption cannot inherit Incorruption,","proofs":["1 Corinthians 15:50"],"refs":[{"printed":"1 Corinthians 15:50","osis":["1Cor.15.50"]}],"note":null}],"items":[]},{"question":"Being made perfect in Holiness are they confirm’d in it?","answer":"Yes. He that is holy, let him be holy still,","segments":[{"text":"Yes. He that is holy, let him be holy still,","proofs":["Revelation 22:11"],"refs":[{"printed":"Revelation 22:11","osis":["Rev.22.11"]}],"note":null}],"items":[]}]},{"question":"Do the Souls of Believers at Death sleep with their Bodies?","answer":"No. For when we are absent from the Body, we are present with the Lord,","segments":[{"text":"No. For when we are absent from the Body, we are present with the Lord,","proofs":["2 Corinthians 5:8"],"refs":[{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]}],"note":null}],"items":[{"question":"Do they go to Christ?","answer":"Yes. Having a Desire to depart, and to be with Christ,","segments":[{"text":"Yes. Having a Desire to depart, and to be with Christ,","proofs":["Philippians 1:23"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null}],"items":[]},{"question":"And will he receive them?","answer":"Yes. Lord Jesus receive my Spirit,","segments":[{"text":"Yes. Lord Jesus receive my Spirit,","proofs":["Acts 7:59"],"refs":[{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"note":null}],"items":[]},{"question":"Shall they be where he is?","answer":"Yes. That where I am, there ye may be also,","segments":[{"text":"Yes. That where I am, there ye may be also,","proofs":["John 14:3"],"refs":[{"printed":"John 14:3","osis":["John.14.3"]}],"note":null}],"items":[]},{"question":"Will they be with him in Heaven?","answer":"Yes. We have a House not made with Hands, Eternal in the Heavens,","segments":[{"text":"Yes. We have a House not made with Hands, Eternal in the Heavens,","proofs":["2 Corinthians 5:1"],"refs":[{"printed":"2 Corinthians 5:1","osis":["2Cor.5.1"]}],"note":null}],"items":[]},{"question":"Do they pass into this Glory at Death?","answer":"Yes. That when ye fail ye may be received into Everlasting Habitations,","segments":[{"text":"Yes. That when ye fail ye may be received into Everlasting Habitations,","proofs":["Luke 16:9"],"refs":[{"printed":"Luke 16:9","osis":["Luke.16.9"]}],"note":null}],"items":[]},{"question":"Do they immediately pass into it?","answer":"Yes. This day shalt thou be with me in Paradice,","segments":[{"text":"Yes. This day shalt thou be with me in Paradice,","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null}],"items":[]},{"question":"Are they guarded by Angels thither?","answer":"Yes. He was carried by Angels into Abraham’s Bosom,","segments":[{"text":"Yes. He was carried by Angels into Abraham’s Bosom,","proofs":["Luke 16:22"],"refs":[{"printed":"Luke 16:22","osis":["Luke.16.22"]}],"note":null}],"items":[]},{"question":"Are they happy then in their Death?","answer":"Yes. Blessed are the Dead which die in the Lord,","segments":[{"text":"Yes. Blessed are the Dead which die in the Lord,","proofs":["Revelation 14:13"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null}],"items":[]},{"question":"Happier than in Life?","answer":"Yes. The Day of their Death is better than the Day of their Birth,","segments":[{"text":"Yes. The Day of their Death is better than the Day of their Birth,","proofs":["Ecclesiastes 7:1"],"refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"note":null}],"items":[]},{"question":"And is their End Peace?","answer":"Yes. Mark the Perfect Man, and behold the Upright, for the End of that Man is Peace,","segments":[{"text":"Yes. Mark the Perfect Man, and behold the Upright, for the End of that Man is Peace,","proofs":["Psalm 37:37"],"refs":[{"printed":"Psalm 37:37","osis":["Ps.37.37"]}],"note":null}],"items":[]}]},{"question":"Is Death Gain to a wicked Man?","answer":"No. For when a Wicked Man dies, his Expectation shall perish,","segments":[{"text":"No. For when a Wicked Man dies, his Expectation shall perish,","proofs":["Proverbs 11:7"],"refs":[{"printed":"Proverbs 11:7","osis":["Prov.11.7"]}],"note":null}],"items":[{"question":"Is it therefore a Terror to the Wicked?","answer":"Yes. This Night thy Soul shall be required of thee,","segments":[{"text":"Yes. This Night thy Soul shall be required of thee,","proofs":["Luke 12:20"],"refs":[{"printed":"Luke 12:20","osis":["Luke.12.20"]}],"note":null}],"items":[]},{"question":"Do the Souls of the Wicked at Death go into Torment?","answer":"Yes. The Rich Man dy’d, and was buried, and in Hell he lift up his Eyes, being in Torment,","segments":[{"text":"Yes. The Rich Man dy’d, and was buried, and in Hell he lift up his Eyes, being in Torment,","proofs":["Luke 16:22–23"],"refs":[{"printed":"Luke 16:22–23","osis":["Luke.16.22-Luke.16.23"]}],"note":null}],"items":[]},{"question":"Do they go away under the Guilt of their Sins?","answer":"Yes. If ye believe not that I am he, ye shall die in your Sins,","segments":[{"text":"Yes. If ye believe not that I am he, ye shall die in your Sins,","proofs":["John 8:24"],"refs":[{"printed":"John 8:24","osis":["John.8.24"]}],"note":null}],"items":[]},{"question":"Is it a fearful thing for them to fall into the Hands of the Living God?","answer":"Yes. For our God is a consuming Fire,","segments":[{"text":"Yes. For our God is a consuming Fire,","proofs":["Hebrews 12:29"],"refs":[{"printed":"Hebrews 12:29","osis":["Heb.12.29"]}],"note":null}],"items":[]},{"question":"Are the Souls of Believers distinguish’d from them?","answer":"Yes. But God will redeem my Soul from the Power of the Grave,","segments":[{"text":"Yes. But God will redeem my Soul from the Power of the Grave,","proofs":["Psalm 49:15"],"refs":[{"printed":"Psalm 49:15","osis":["Ps.49.15"]}],"note":null}],"items":[]}]},{"question":"Are the Bodies of Believers well provided for at Death?","answer":"Yes. For the Lord is for the Body,","segments":[{"text":"Yes. For the Lord is for the Body,","proofs":["1 Corinthians 6:13"],"refs":[{"printed":"1 Corinthians 6:13","osis":["1Cor.6.13"]}],"note":null}],"items":[{"question":"May they be chearfully committed to the Grave?","answer":"Yes. My Flesh also shall rest in Hope,","segments":[{"text":"Yes. My Flesh also shall rest in Hope,","proofs":["Psalm 16:9"],"refs":[{"printed":"Psalm 16:9","osis":["Ps.16.9"]}],"note":null}],"items":[]},{"question":"Do they still remain united to Christ?","answer":"Yes. For they sleep in Jesus,","segments":[{"text":"Yes. For they sleep in Jesus,","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null}],"items":[]},{"question":"Do they rest in their Graves?","answer":"Yes. For there the Weary be at Rest,","segments":[{"text":"Yes. For there the Weary be at Rest,","proofs":["Job 3:17"],"refs":[{"printed":"Job 3:17","osis":["Job.3.17"]}],"note":null}],"items":[]},{"question":"Is the Grave a good Christian’s Bed?","answer":"Yes. He shall enter into Peace, they shall rest in their Beds,","segments":[{"text":"Yes. He shall enter into Peace, they shall rest in their Beds,","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null}],"items":[]},{"question":"May the Saints triumph over the Grave then?","answer":"Yes. O Grave, where is thy Victory?","segments":[{"text":"Yes. O Grave, where is thy Victory?","proofs":["1 Corinthians 15:55"],"refs":[{"printed":"1 Corinthians 15:55","osis":["1Cor.15.55"]}],"note":null}],"items":[]},{"question":"And need they to fear no Evil in it?","answer":"No. For the sucking Child shall play upon the Hole of the Asp,","segments":[{"text":"No. For the sucking Child shall play upon the Hole of the Asp,","proofs":["Isaiah 11:8"],"refs":[{"printed":"Isaiah 11:8","osis":["Isa.11.8"]}],"note":null}],"items":[]},{"question":"Are all that are Regenerate deliver’d from the second Death?","answer":"Yes. Blessed and holy is he that hath part in the first Resurrection, on such the second Death shall have no Power,","segments":[{"text":"Yes. Blessed and holy is he that hath part in the first Resurrection, on such the second Death shall have no Power,","proofs":["Revelation 20:6"],"refs":[{"printed":"Revelation 20:6","osis":["Rev.20.6"]}],"note":null}],"items":[]}]},{"question":"Shall the Dead be rais’d again?","answer":"Yes. There shall be a Resurrection of the Dead, both of the Just, and the Unjust,","segments":[{"text":"Yes. There shall be a Resurrection of the Dead, both of the Just, and the Unjust,","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null}],"items":[{"question":"Shall the same Body be rais’d again?","answer":"Yes. Though after my Skin Worms destroy this Body, yet in my Flesh shall I see God,","segments":[{"text":"Yes. Though after my Skin Worms destroy this Body, yet in my Flesh shall I see God,","proofs":["Job 19:26"],"refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"note":null}],"items":[]},{"question":"Shall it be done by the Power of Christ?","answer":"Yes. For as in Adam all die, so in Christ shall all be made alive,","segments":[{"text":"Yes. For as in Adam all die, so in Christ shall all be made alive,","proofs":["1 Corinthians 15:22"],"refs":[{"printed":"1 Corinthians 15:22","osis":["1Cor.15.22"]}],"note":null}],"items":[]},{"question":"Shall there be a vast Difference between the Godly and the Wicked in the Resurrection?","answer":"Yes. For some shall awake to Everlasting Life, and some to Shame and Everlasting Contempt,","segments":[{"text":"Yes. For some shall awake to Everlasting Life, and some to Shame and Everlasting Contempt,","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null}],"items":[]},{"question":"Hath Christ himself assur’d us of this?","answer":"Yes. The Hour is coming when all that are in the Graves shall hear his Voice, and shall come forth; they that have done Good unto the Resurrection of Life, and they that have done Evil to the Resurrection of Condemnation,","segments":[{"text":"Yes. The Hour is coming when all that are in the Graves shall hear his Voice, and shall come forth; they that have done Good unto the Resurrection of Life, and they that have done Evil to the Resurrection of Condemnation,","proofs":["John 5:28–29"],"refs":[{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]}],"note":null}],"items":[]},{"question":"Is it certain when this shall be?","answer":"Yes. For he hath appointed a Day,","segments":[{"text":"Yes. For he hath appointed a Day,","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"items":[]},{"question":"But is it known to us?","answer":"No. For of that Day and Hour knoweth no Man,","segments":[{"text":"No. For of that Day and Hour knoweth no Man,","proofs":["Mark 13:32"],"refs":[{"printed":"Mark 13:32","osis":["Mark.13.32"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":38,"title":"What Benefits do Believers receive from Christ at the Resurrection?","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What Benefits do Believers receive from Christ at the Resurrection?","answer":"At the Resurrection Believers being raised up in Glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed in the full Enjoyment of God to all Eternity.","segments":[{"text":"At the Resurrection Believers being raised up in Glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed in the full Enjoyment of God to all Eternity.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Shall the dead Bodies of Believers be raised?","answer":"Yes. Then shalt thou call, and I will answer,","segments":[{"text":"Yes. Then shalt thou call, and I will answer,","proofs":["Job 14:15"],"refs":[{"printed":"Job 14:15","osis":["Job.14.15"]}],"note":null}],"items":[{"question":"Is it possible that the same Body should return to life again?","answer":"Yes. Why should it seem a thing incredible with you that God should raise the Dead?","segments":[{"text":"Yes. Why should it seem a thing incredible with you that God should raise the Dead?","proofs":["Acts 26:8"],"refs":[{"printed":"Acts 26:8","osis":["Acts.26.8"]}],"note":null}],"items":[]},{"question":"Is it certain that they shall be rais’d?","answer":"Yes. For if there be no Resurrection of the Dead, then is Christ not risen,","segments":[{"text":"Yes. For if there be no Resurrection of the Dead, then is Christ not risen,","proofs":["1 Corinthians 15:13, 16"],"refs":[{"printed":"1 Corinthians 15:13, 16","osis":["1Cor.15.13","1Cor.15.16"]}],"note":null}],"items":[]},{"question":"Hath Christ undertaken for the Resurrection of Believers?","answer":"Yes. I am the Resurrection and the Life,","segments":[{"text":"Yes. I am the Resurrection and the Life,","proofs":["John 11:25"],"refs":[{"printed":"John 11:25","osis":["John.11.25"]}],"note":null}],"items":[]},{"question":"Are they in an Error who deny it?","answer":"Yes. Ye do err, not knowing the Scriptures, nor the Power of God,","segments":[{"text":"Yes. Ye do err, not knowing the Scriptures, nor the Power of God,","proofs":["Matthew 22:29"],"refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]}],"note":null}],"items":[]}]},{"question":"Shall Believers be raised up in Glory?","answer":"Yes. It is sown in Dishonour, it is raised in Glory,","segments":[{"text":"Yes. It is sown in Dishonour, it is raised in Glory,","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":null}],"items":[{"question":"Shall it be the Glory of Christ’s glorified Body?","answer":"Yes. Who shall change our vile Bodies, that they may be fashioned like unto his glorious Body,","segments":[{"text":"Yes. Who shall change our vile Bodies, that they may be fashioned like unto his glorious Body,","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[]},{"question":"Shall they be rais’d by virtue of their Union with Christ?","answer":"Yes. Together with my dead Body shall they arise,","segments":[{"text":"Yes. Together with my dead Body shall they arise,","proofs":["Isaiah 26:19"],"refs":[{"printed":"Isaiah 26:19","osis":["Isa.26.19"]}],"note":null}],"items":[]},{"question":"Shall they be rais’d to such a Life as we now live?","answer":"No. For in the Resurrection they neither Marry, nor are given in Marriage,","segments":[{"text":"No. For in the Resurrection they neither Marry, nor are given in Marriage,","proofs":["Matthew 22:30"],"refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"note":null}],"items":[]},{"question":"Shall they be rais’d to Immortal Life?","answer":"Yes. For this Mortal must put on Immortality,","segments":[{"text":"Yes. For this Mortal must put on Immortality,","proofs":["1 Corinthians 15:53"],"refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]}],"note":null}],"items":[]},{"question":"Shall they that are found alive be chang’d?","answer":"Yes. Behold I shew you a Mystery, we shall not all sleep, but we shall all be changed,","segments":[{"text":"Yes. Behold I shew you a Mystery, we shall not all sleep, but we shall all be changed,","proofs":["1 Corinthians 15:51"],"refs":[{"printed":"1 Corinthians 15:51","osis":["1Cor.15.51"]}],"note":null}],"items":[]}]},{"question":"Shall all the Saints at that Day be brought to Jesus Christ?","answer":"Yes. At the Coming of our Lord Jesus Christ there shall be a gathering together unto him,","segments":[{"text":"Yes. At the Coming of our Lord Jesus Christ there shall be a gathering together unto him,","proofs":["2 Thessalonians 2:1"],"refs":[{"printed":"2 Thessalonians 2:1","osis":["2Thess.2.1"]}],"note":null}],"items":[{"question":"Shall they be separated from the Wicked?","answer":"Yes. As a Shepherd divideth the Sheep from the Goats,","segments":[{"text":"Yes. As a Shepherd divideth the Sheep from the Goats,","proofs":["Matthew 25:32"],"refs":[{"printed":"Matthew 25:32","osis":["Matt.25.32"]}],"note":null}],"items":[]},{"question":"Shall all the Saints be then together?","answer":"Yes. For they shall gather his Elect from the Four Winds,","segments":[{"text":"Yes. For they shall gather his Elect from the Four Winds,","proofs":["Matthew 24:31"],"refs":[{"printed":"Matthew 24:31","osis":["Matt.24.31"]}],"note":null}],"items":[]},{"question":"And none but Saints?","answer":"Yes. For he shall gather out of his Kingdom all things that offend,","segments":[{"text":"Yes. For he shall gather out of his Kingdom all things that offend,","proofs":["Matthew 13:41"],"refs":[{"printed":"Matthew 13:41","osis":["Matt.13.41"]}],"note":null}],"items":[]},{"question":"And Saints made perfect?","answer":"Yes. For then that which is perfect is come,","segments":[{"text":"Yes. For then that which is perfect is come,","proofs":["1 Corinthians 13:10"],"refs":[{"printed":"1 Corinthians 13:10","osis":["1Cor.13.10"]}],"note":null}],"items":[]},{"question":"Shall they attend upon Christ in his coming?","answer":"Yes. Behold the Lord cometh with Ten Thousands of his Saints,","segments":[{"text":"Yes. Behold the Lord cometh with Ten Thousands of his Saints,","proofs":["Jude 14"],"refs":[{"printed":"Jude 14","osis":["Jude.1.14"]}],"note":null}],"items":[]},{"question":"Shall they be Assessors with him in his Judgment?","answer":"Yes. For the Saints shall judge the World,","segments":[{"text":"Yes. For the Saints shall judge the World,","proofs":["1 Corinthians 6:2"],"refs":[{"printed":"1 Corinthians 6:2","osis":["1Cor.6.2"]}],"note":null}],"items":[]}]},{"question":"Shall they be openly acknowledged in the Day of Judgment?","answer":"Yes. Him will I confess before my Father which is in Heaven,","segments":[{"text":"Yes. Him will I confess before my Father which is in Heaven,","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null}],"items":[{"question":"Will God own them as his own?","answer":"Yes. They shall be mine, saith the Lord, in that Day when I make up my Jewels,","segments":[{"text":"Yes. They shall be mine, saith the Lord, in that Day when I make up my Jewels,","proofs":["Malachi 3:17"],"refs":[{"printed":"Malachi 3:17","osis":["Mal.3.17"]}],"note":null}],"items":[]},{"question":"And will that be their Honour?","answer":"Yes. If any Man serve me, him will my Father honour,","segments":[{"text":"Yes. If any Man serve me, him will my Father honour,","proofs":["John 12:26"],"refs":[{"printed":"John 12:26","osis":["John.12.26"]}],"note":null}],"items":[]},{"question":"Shall they be openly acquitted?","answer":"Yes. For their Sins shall be blotted out when the Times of refreshing shall come,","segments":[{"text":"Yes. For their Sins shall be blotted out when the Times of refreshing shall come,","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null}],"items":[]}]},{"question":"Shall the Wicked be condemned then?","answer":"Yes. He shall say to them on his Left Hand, Depart from me,","segments":[{"text":"Yes. He shall say to them on his Left Hand, Depart from me,","proofs":[],"refs":[],"note":null}],"items":[{"question":"Shall they be sent away with a Blessing?","answer":"No. Depart ye cursed.","segments":[{"text":"No. Depart ye cursed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall they go into a Place of Ease?","answer":"No. Into Fire.","segments":[{"text":"No. Into Fire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Into ordinary Fire?","answer":"No. Into Fire prepared.","segments":[{"text":"No. Into Fire prepared.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall it be for a short time?","answer":"No. But into Everlasting Fire.","segments":[{"text":"No. But into Everlasting Fire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Shall they have good Company?","answer":"No. But the Devil and his Angels,","segments":[{"text":"No. But the Devil and his Angels,","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"items":[]},{"question":"Will the Salvation of the Saints aggravate their Condemnation?","answer":"Yes. For they shall see Abraham, and Isaac, and Jacob in the Kingdom of Heaven,","segments":[{"text":"Yes. For they shall see Abraham, and Isaac, and Jacob in the Kingdom of Heaven,","proofs":["Luke 13:28"],"refs":[{"printed":"Luke 13:28","osis":["Luke.13.28"]}],"note":null}],"items":[]}]},{"question":"Shall the Saints at the Day of Judgment be • in Possession of Eternal Life?","answer":"Yes. The Righteous into Life Eternal,","segments":[{"text":"Yes. The Righteous into Life Eternal,","proofs":["Matthew 25:46"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null}],"items":[{"question":"Shall they be blessed?","answer":"Yes. Come ye blessed of my Father,","segments":[{"text":"Yes. Come ye blessed of my Father,","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null}],"items":[]},{"question":"Shall they be perfectly blessed?","answer":"Yes. For in thy Presence is Fulness of Joy,","segments":[{"text":"Yes. For in thy Presence is Fulness of Joy,","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null}],"items":[]},{"question":"Shall there be any Sin in Heaven?","answer":"No. For they are as the Angels of God in Heaven,","segments":[{"text":"No. For they are as the Angels of God in Heaven,","proofs":["Matthew 22:30"],"refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"note":null}],"items":[]},{"question":"Shall there be any Sorrow there?","answer":"No. For God shall wipe away all Tears from their Eyes,","segments":[{"text":"No. For God shall wipe away all Tears from their Eyes,","proofs":["Revelation 21:4"],"refs":[{"printed":"Revelation 21:4","osis":["Rev.21.4"]}],"note":null}],"items":[]},{"question":"Shall there be any Dying there?","answer":"No. There shall be no more Death,","segments":[{"text":"No. There shall be no more Death,","proofs":["Revelation 21:4"],"refs":[{"printed":"Revelation 21:4","osis":["Rev.21.4"]}],"note":null}],"items":[]}]},{"question":"Is Heaven a Place of Rest?","answer":"Yes. There remaineth a Rest for the People of God,","segments":[{"text":"Yes. There remaineth a Rest for the People of God,","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null}],"items":[{"question":"Is it Light?","answer":"Yes. ’Tis the Inheritance of the Saints in Light,","segments":[{"text":"Yes. ’Tis the Inheritance of the Saints in Light,","proofs":["Colossians 1:12"],"refs":[{"printed":"Colossians 1:12","osis":["Col.1.12"]}],"note":null}],"items":[]},{"question":"Is it Honour?","answer":"Yes. It is a Crown of Glory that fades not away,","segments":[{"text":"Yes. It is a Crown of Glory that fades not away,","proofs":["1 Peter 5:4"],"refs":[{"printed":"1 Peter 5:4","osis":["1Pet.5.4"]}],"note":null}],"items":[]},{"question":"Is it Wealth?","answer":"Yes. It is an Inheritance incorruptible,","segments":[{"text":"Yes. It is an Inheritance incorruptible,","proofs":["1 Peter 1:4"],"refs":[{"printed":"1 Peter 1:4","osis":["1Pet.1.4"]}],"note":null}],"items":[]},{"question":"Is it Joy?","answer":"Yes. Enter thou into the Joy of thy Lord,","segments":[{"text":"Yes. Enter thou into the Joy of thy Lord,","proofs":["Matthew 25:21"],"refs":[{"printed":"Matthew 25:21","osis":["Matt.25.21"]}],"note":null}],"items":[]}]},{"question":"Shall we in Heaven see God?","answer":"Yes. When he shall appear we shall be like him, for we shall see him as he is,","segments":[{"text":"Yes. When he shall appear we shall be like him, for we shall see him as he is,","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null}],"items":[{"question":"Shall we see him clearly?","answer":"Yes. Now we see through a Glass darkly, but then Face to Face,","segments":[{"text":"Yes. Now we see through a Glass darkly, but then Face to Face,","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null}],"items":[]},{"question":"Shall we enjoy him?","answer":"Yes. God himself shall be with them, and be their God,","segments":[{"text":"Yes. God himself shall be with them, and be their God,","proofs":["Revelation 21:3"],"refs":[{"printed":"Revelation 21:3","osis":["Rev.21.3"]}],"note":null}],"items":[]},{"question":"Shall we be satisfied in the Vision and Fruition of God?","answer":"Yes. I shall be satisfied when I awake with thy Likeness,","segments":[{"text":"Yes. I shall be satisfied when I awake with thy Likeness,","proofs":["Psalm 17:15"],"refs":[{"printed":"Psalm 17:15","osis":["Ps.17.15"]}],"note":null}],"items":[]},{"question":"Shall this be Everlasting?","answer":"Yes. So shall we ever be with the Lord,","segments":[{"text":"Yes. So shall we ever be with the Lord,","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null}],"items":[]}]},{"question":"Is this Happiness purchas’d?","answer":"Yes. It is the purchased Possession,","segments":[{"text":"Yes. It is the purchased Possession,","proofs":["Ephesians 1:14"],"refs":[{"printed":"Ephesians 1:14","osis":["Eph.1.14"]}],"note":null}],"items":[{"question":"Is it promis’d?","answer":"Yes. It is Eternal Life, which God that cannot lie promised,","segments":[{"text":"Yes. It is Eternal Life, which God that cannot lie promised,","proofs":["Titus 1:2"],"refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null}],"items":[]},{"question":"Is it sure to all good Christians?","answer":"Yes. Even the Poor in the World, if Rich in Faith, are Heirs of the Kingdom,","segments":[{"text":"Yes. Even the Poor in the World, if Rich in Faith, are Heirs of the Kingdom,","proofs":["James 2:5"],"refs":[{"printed":"James 2:5","osis":["Jas.2.5"]}],"note":null}],"items":[]},{"question":"Should we not be solicitous that it may be sure to us?","answer":"Yes. What shall I do that I may inherit Eternal Life?","segments":[{"text":"Yes. What shall I do that I may inherit Eternal Life?","proofs":["Luke 18:18"],"refs":[{"printed":"Luke 18:18","osis":["Luke.18.18"]}],"note":null}],"items":[]},{"question":"Should we not then have it much in our Eye?","answer":"Yes. For we look not at the Things that are seen, but at the Things that are not seen,","segments":[{"text":"Yes. For we look not at the Things that are seen, but at the Things that are not seen,","proofs":["2 Corinthians 4:18"],"refs":[{"printed":"2 Corinthians 4:18","osis":["2Cor.4.18"]}],"note":null}],"items":[]},{"question":"And should we not be comforted and encourag’d with the Prospect of it?","answer":"Yes. For the Sufferings of this present time are not worthy to be compar’d with the Glory which shall be revealed,","segments":[{"text":"Yes. For the Sufferings of this present time are not worthy to be compar’d with the Glory which shall be revealed,","proofs":["Romans 8:18"],"refs":[{"printed":"Romans 8:18","osis":["Rom.8.18"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":39,"title":"What is the Duty which God requires of Man?","part":null,"questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Duty which God requires of Man?","answer":"The Duty which God requires of Man is Obedience to his revealed Will.","segments":[{"text":"The Duty which God requires of Man is Obedience to his revealed Will.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth God require Duty of Man?","answer":"Yes. Now, O Israel, what doth the Lord thy God require of thee?","segments":[{"text":"Yes. Now, O Israel, what doth the Lord thy God require of thee?","proofs":["Deuteronomy 10:12"],"refs":[{"printed":"Deuteronomy 10:12","osis":["Deut.10.12"]}],"note":null}],"items":[{"question":"Of every Man?","answer":"Yes. He that hath Ears to hear let him hear,","segments":[{"text":"Yes. He that hath Ears to hear let him hear,","proofs":["Matthew 13:9"],"refs":[{"printed":"Matthew 13:9","osis":["Matt.13.9"]}],"note":null}],"items":[]},{"question":"Hath he Authority to require Duty?","answer":"Yes. If I be a Master where is my Fear?","segments":[{"text":"Yes. If I be a Master where is my Fear?","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null}],"items":[]},{"question":"Is it fit he should rule us?","answer":"Yes. For we are his People, and the Sheep of his Pasture,","segments":[{"text":"Yes. For we are his People, and the Sheep of his Pasture,","proofs":["Psalm 100:3"],"refs":[{"printed":"Psalm 100:3","osis":["Ps.100.3"]}],"note":null}],"items":[]},{"question":"Is it fit we should obey him?","answer":"Yes. For the Borrower is Servant to the Lender, and the Fool is Servant to the Wise of Heart,","segments":[{"text":"Yes. For the Borrower is Servant to the Lender, and the Fool is Servant to the Wise of Heart,","proofs":["Proverbs 22:7","Proverbs 11:29"],"refs":[{"printed":"Proverbs 22:7","osis":["Prov.22.7"]},{"printed":"Proverbs 11:29","osis":["Prov.11.29"]}],"note":null}],"items":[]},{"question":"Ought we therefore to enquire what our Duty is?","answer":"Yes. Teach me, O Lord, the Way of thy Statutes,","segments":[{"text":"Yes. Teach me, O Lord, the Way of thy Statutes,","proofs":["Psalm 119:33"],"refs":[{"printed":"Psalm 119:33","osis":["Ps.119.33"]}],"note":null}],"items":[]}]},{"question":"Hath God made known his Will concerning our Duty?","answer":"Yes. He sheweth his Word unto Jacob, his Statutes and his Judgments unto Israel,","segments":[{"text":"Yes. He sheweth his Word unto Jacob, his Statutes and his Judgments unto Israel,","proofs":["Psalm 147:19"],"refs":[{"printed":"Psalm 147:19","osis":["Ps.147.19"]}],"note":null}],"items":[{"question":"Are we to obey it?","answer":"Yes. Thou shalt obey the Voice of the Lord thy God, and do his Commandments,","segments":[{"text":"Yes. Thou shalt obey the Voice of the Lord thy God, and do his Commandments,","proofs":["Deuteronomy 27:10"],"refs":[{"printed":"Deuteronomy 27:10","osis":["Deut.27.10"]}],"note":null}],"items":[]},{"question":"Is that Obedience the Condition of our Acceptance?","answer":"Yes. Obey my Voice, and I will be your God,","segments":[{"text":"Yes. Obey my Voice, and I will be your God,","proofs":["Jeremiah 7:23"],"refs":[{"printed":"Jeremiah 7:23","osis":["Jer.7.23"]}],"note":null}],"items":[]},{"question":"Is Obedience to God reasonable?","answer":"Yes. It is your reasonable Service,","segments":[{"text":"Yes. It is your reasonable Service,","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null}],"items":[]},{"question":"Is it easie?","answer":"Yes. For his Commandments are not grievous,","segments":[{"text":"Yes. For his Commandments are not grievous,","proofs":["1 John 5:3"],"refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"note":null}],"items":[]},{"question":"And will it be acceptable?","answer":"Yes. For to obey is better than Sacrifice,","segments":[{"text":"Yes. For to obey is better than Sacrifice,","proofs":["1 Samuel 15:22"],"refs":[{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]}],"note":null}],"items":[]}]},{"question":"Must our Obedience to God be sincere?","answer":"Yes. Fear the Lord, and serve him in Sincerity, and in Truth,","segments":[{"text":"Yes. Fear the Lord, and serve him in Sincerity, and in Truth,","proofs":["Joshua 24:14"],"refs":[{"printed":"Joshua 24:14","osis":["Josh.24.14"]}],"note":null}],"items":[{"question":"Must it be Universal?","answer":"Yes. Then shall I not be ashamed when I have Respect unto all thy Commandments,","segments":[{"text":"Yes. Then shall I not be ashamed when I have Respect unto all thy Commandments,","proofs":["Psalm 119:6"],"refs":[{"printed":"Psalm 119:6","osis":["Ps.119.6"]}],"note":null}],"items":[]},{"question":"Must it be with Delight?","answer":"Yes. I delight in the Law of God after the inward Man,","segments":[{"text":"Yes. I delight in the Law of God after the inward Man,","proofs":["Romans 7:22"],"refs":[{"printed":"Romans 7:22","osis":["Rom.7.22"]}],"note":null}],"items":[]},{"question":"Must it be constant?","answer":"Yes. Be thou in the Fear of the Lord all the Day long,","segments":[{"text":"Yes. Be thou in the Fear of the Lord all the Day long,","proofs":["Proverbs 23:17"],"refs":[{"printed":"Proverbs 23:17","osis":["Prov.23.17"]}],"note":null}],"items":[]},{"question":"Must God’s Commands take Place of Mens?","answer":"Yes. We ought to obey God rather than Man,","segments":[{"text":"Yes. We ought to obey God rather than Man,","proofs":["Acts 5:29","Acts 4:19"],"refs":[{"printed":"Acts 5:29","osis":["Acts.5.29"]},{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"note":null}],"items":[]}]},{"question":"Should we therefore labour to know the Will of God?","answer":"Yes. Understand what the Will of the Lord is,","segments":[{"text":"Yes. Understand what the Will of the Lord is,","proofs":["Ephesians 5:17"],"refs":[{"printed":"Ephesians 5:17","osis":["Eph.5.17"]}],"note":null}],"items":[{"question":"Are we to study his secret Will?","answer":"No. For secret Things belong not to us.","segments":[{"text":"No. For secret Things belong not to us.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But his revealed Will?","answer":"Yes. For Things revealed belong to us, and to our Children, that we may do all the Words of this Law,","segments":[{"text":"Yes. For Things revealed belong to us, and to our Children, that we may do all the Words of this Law,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null}],"items":[]},{"question":"Is Obedience to God’s revealed Will the whole Duty of Man?","answer":"Yes. Let us hear the Conclusion of the whole Matter; fear God, and keep his Commandments, for this is the whole Duty of Man,","segments":[{"text":"Yes. Let us hear the Conclusion of the whole Matter; fear God, and keep his Commandments, for this is the whole Duty of Man,","proofs":["Ecclesiastes 12:13"],"refs":[{"printed":"Ecclesiastes 12:13","osis":["Eccl.12.13"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":40,"title":"What did God at First reveal to Man for the Rule of his Obedience?","part":null,"questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"What did God at First reveal to Man for the Rule of his Obedience?","answer":"The Rule which God at First revealed to Man for his Obedience, was the Moral Law.","segments":[{"text":"The Rule which God at First revealed to Man for his Obedience, was the Moral Law.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was the Moral Law reveal’d to Man in Innocency?","answer":"Yes. For God created Man in his own Image,","segments":[{"text":"Yes. For God created Man in his own Image,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null}],"items":[{"question":"Is it written in the Heart of Man?","answer":"Yes. They shew the Work of the Law written in their Heart,","segments":[{"text":"Yes. They shew the Work of the Law written in their Heart,","proofs":["Romans 2:15"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"note":null}],"items":[]},{"question":"Is there then a Law of Nature?","answer":"Yes. Doth not even Nature it self teach you?","segments":[{"text":"Yes. Doth not even Nature it self teach you?","proofs":["1 Corinthians 11:14"],"refs":[{"printed":"1 Corinthians 11:14","osis":["1Cor.11.14"]}],"note":null}],"items":[]},{"question":"Is it a Law of God?","answer":"Yes. For he openeth the Ears of Men, and sealeth their Instruction,","segments":[{"text":"Yes. For he openeth the Ears of Men, and sealeth their Instruction,","proofs":["Job 33:16"],"refs":[{"printed":"Job 33:16","osis":["Job.33.16"]}],"note":null}],"items":[]},{"question":"Doth Natural Conscience enforce that Law?","answer":"Yes. For the Gentiles which have not the Law, do by Nature the Things contained in the Law,","segments":[{"text":"Yes. For the Gentiles which have not the Law, do by Nature the Things contained in the Law,","proofs":["Romans 2:14"],"refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"note":null}],"items":[]},{"question":"Did the Gentiles • by the Breach of that Law?","answer":"Yes. What they know naturally, in those Things they corrupt themselves,","segments":[{"text":"Yes. What they know naturally, in those Things they corrupt themselves,","proofs":["Jude 10"],"refs":[{"printed":"Jude 10","osis":["Jude.1.10"]}],"note":null}],"items":[]},{"question":"And will they be punish’d for the breach of it?","answer":"Yes. They that have sinn’d without Law, shall perish without Law,","segments":[{"text":"Yes. They that have sinn’d without Law, shall perish without Law,","proofs":["Romans 2:12"],"refs":[{"printed":"Romans 2:12","osis":["Rom.2.12"]}],"note":null}],"items":[]}]},{"question":"Hath God given us the Moral Law more fully?","answer":"Yes. I have written unto them the great Things of my Law,","segments":[{"text":"Yes. I have written unto them the great Things of my Law,","proofs":["Hosea 8:12"],"refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]}],"note":null}],"items":[{"question":"Are we under that Law as a Covenant?","answer":"No. For a Man is not justified by the Works of the Law,","segments":[{"text":"No. For a Man is not justified by the Works of the Law,","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"items":[]},{"question":"Are we under it as a Rule?","answer":"Yes. We are under the Law to Christ,","segments":[{"text":"Yes. We are under the Law to Christ,","proofs":["1 Corinthians 9:21"],"refs":[{"printed":"1 Corinthians 9:21","osis":["1Cor.9.21"]}],"note":null}],"items":[]}]},{"question":"Is the Law of God very extensive?","answer":"Yes. Thy Commandment is exceeding broad,","segments":[{"text":"Yes. Thy Commandment is exceeding broad,","proofs":["Psalm 119:96"],"refs":[{"printed":"Psalm 119:96","osis":["Ps.119.96"]}],"note":null}],"items":[{"question":"And is it excellent?","answer":"Yes. The Law is Holy, and the Commandment is Holy, and Just, and Good,","segments":[{"text":"Yes. The Law is Holy, and the Commandment is Holy, and Just, and Good,","proofs":["Romans 7:12"],"refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null}],"items":[]},{"question":"Is it Admirable?","answer":"Yes. Thy Testimonies are wonderful,","segments":[{"text":"Yes. Thy Testimonies are wonderful,","proofs":["Psalm 119:129"],"refs":[{"printed":"Psalm 119:129","osis":["Ps.119.129"]}],"note":null}],"items":[]},{"question":"Is any thing unjust in it?","answer":"No. I esteem all thy Precepts concerning all Things to be right,","segments":[{"text":"No. I esteem all thy Precepts concerning all Things to be right,","proofs":["Psalm 119:128"],"refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"note":null}],"items":[]},{"question":"Is it beyond any other Law?","answer":"Yes. What Nation is there so great that hath Statutes and Judgments so Righteous,","segments":[{"text":"Yes. What Nation is there so great that hath Statutes and Judgments so Righteous,","proofs":["Deuteronomy 4:8"],"refs":[{"printed":"Deuteronomy 4:8","osis":["Deut.4.8"]}],"note":null}],"items":[]}]},{"question":"Doth the Law of God bind the inward Man?","answer":"Yes. For the Law is spiritual,","segments":[{"text":"Yes. For the Law is spiritual,","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null}],"items":[{"question":"Doth it forbid Heart-Sins?","answer":"Yes. Wash thy Heart from Wickedness,","segments":[{"text":"Yes. Wash thy Heart from Wickedness,","proofs":["Jeremiah 4:14"],"refs":[{"printed":"Jeremiah 4:14","osis":["Jer.4.14"]}],"note":null}],"items":[]},{"question":"Doth it require Heart-Service?","answer":"Yes. My Son, give me thy Heart,","segments":[{"text":"Yes. My Son, give me thy Heart,","proofs":["Proverbs 23:26"],"refs":[{"printed":"Proverbs 23:26","osis":["Prov.23.26"]}],"note":null}],"items":[]},{"question":"Doth the Law shew us our Way,","answer":"Yes. It is a light to our •,","segments":[{"text":"Yes. It is a light to our •,","proofs":["Psalm 119:105"],"refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null}],"items":[]},{"question":"Doth it discover Sin to us?","answer":"Yes. By the Law is the Knowledge of Sin,","segments":[{"text":"Yes. By the Law is the Knowledge of Sin,","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]},{"question":"Doth it warn us concerning Sin and Duty?","answer":"Yes. By them is thy Servant warned,","segments":[{"text":"Yes. By them is thy Servant warned,","proofs":["Psalm 19:11"],"refs":[{"printed":"Psalm 19:11","osis":["Ps.19.11"]}],"note":null}],"items":[]},{"question":"Doth it shew us our need of Christ?","answer":"Yes. The Law was our School-Master to bring us to Christ,","segments":[{"text":"Yes. The Law was our School-Master to bring us to Christ,","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null}],"items":[]},{"question":"And doth Christ do that for us which the Law could not?","answer":"Yes. Christ is the end of the Law for Righteousness,","segments":[{"text":"Yes. Christ is the end of the Law for Righteousness,","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null}],"items":[]}]},{"question":"Ought we to love the Law of God?","answer":"Yes. I love thy Commandments above Gold,","segments":[{"text":"Yes. I love thy Commandments above Gold,","proofs":["Psalm 119:127"],"refs":[{"printed":"Psalm 119:127","osis":["Ps.119.127"]}],"note":null}],"items":[{"question":"And to consult it upon all Occasions?","answer":"Yes. Thy Testimonies are my Delight, and my Counsellors,","segments":[{"text":"Yes. Thy Testimonies are my Delight, and my Counsellors,","proofs":["Psalm 119:24"],"refs":[{"printed":"Psalm 119:24","osis":["Ps.119.24"]}],"note":null}],"items":[]},{"question":"And to confirm it?","answer":"Yes. We must walk in the Law of the Lord,","segments":[{"text":"Yes. We must walk in the Law of the Lord,","proofs":["Psalm 119:1"],"refs":[{"printed":"Psalm 119:1","osis":["Ps.119.1"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":41,"title":"Where is the Moral Law summarily comprehended?","part":null,"questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"Where is the Moral Law summarily comprehended?","answer":"The Moral Law is summarily comprehended in the Ten Commandments.","segments":[{"text":"The Moral Law is summarily comprehended in the Ten Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was the Moral Law in force before the Ten Commandments were given?","answer":"Yes. For Abraham commanded his Children to keep the Way of the Lord,","segments":[{"text":"Yes. For Abraham commanded his Children to keep the Way of the Lord,","proofs":["Genesis 18:19"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"note":null}],"items":[{"question":"Was it at last summ’d up in these Commandments?","answer":"Yes. For the Law was given by Moses,","segments":[{"text":"Yes. For the Law was given by Moses,","proofs":["John 1:17"],"refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"note":null}],"items":[]},{"question":"Was the Law of the Ten Commandments given First to Israel?","answer":"Yes. He made known his Ways unto Moses, his Acts to the Children of Israel,","segments":[{"text":"Yes. He made known his Ways unto Moses, his Acts to the Children of Israel,","proofs":["Psalm 103:7"],"refs":[{"printed":"Psalm 103:7","osis":["Ps.103.7"]}],"note":null}],"items":[]},{"question":"But are they binding to us now?","answer":"Yes. For Christ came not to destroy the Law, but to fulfil,","segments":[{"text":"Yes. For Christ came not to destroy the Law, but to fulfil,","proofs":["Matthew 5:17"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null}],"items":[]}]},{"question":"Did God himself give these Commandments?","answer":"Yes. From his Right Hand went a fiery Law for them,","segments":[{"text":"Yes. From his Right Hand went a fiery Law for them,","proofs":["Deuteronomy 33:2"],"refs":[{"printed":"Deuteronomy 33:2","osis":["Deut.33.2"]}],"note":null}],"items":[{"question":"Did God himself speak them?","answer":"Yes. Thou camest down upon Mount Sinai, and spakest with them from Heaven,","segments":[{"text":"Yes. Thou camest down upon Mount Sinai, and spakest with them from Heaven,","proofs":["Nehemiah 9:13"],"refs":[{"printed":"Nehemiah 9:13","osis":["Neh.9.13"]}],"note":null}],"items":[]},{"question":"Did he use the Ministry of Angels therein?","answer":"Yes. They received the Law by the disposition of Angels,","segments":[{"text":"Yes. They received the Law by the disposition of Angels,","proofs":["Acts 7:53"],"refs":[{"printed":"Acts 7:53","osis":["Acts.7.53"]}],"note":null}],"items":[]},{"question":"Did God himself write them?","answer":"Yes. He gave unto Moses two Tables of Testimony, Tables of Stone, written with the Finger of God,","segments":[{"text":"Yes. He gave unto Moses two Tables of Testimony, Tables of Stone, written with the Finger of God,","proofs":["Exodus 31:18"],"refs":[{"printed":"Exodus 31:18","osis":["Exod.31.18"]}],"note":null}],"items":[]}]},{"question":"Was the Law given with much Terror?","answer":"Yes. It was given upon a Mount that burned with Fire, and to Blackness, and Darkness, and Tempest,","segments":[{"text":"Yes. It was given upon a Mount that burned with Fire, and to Blackness, and Darkness, and Tempest,","proofs":["Hebrews 12:18"],"refs":[{"printed":"Hebrews 12:18","osis":["Heb.12.18"]}],"note":null}],"items":[{"question":"Was the sight terrible to Moses himself?","answer":"Yes. For he said, I exceedingly Fear and Quake,","segments":[{"text":"Yes. For he said, I exceedingly Fear and Quake,","proofs":["Hebrews 12:21"],"refs":[{"printed":"Hebrews 12:21","osis":["Heb.12.21"]}],"note":null}],"items":[]},{"question":"Did he strike an awe upon the People?","answer":"Yes. For they said, All that the Lord hath said will we do, and be obedient,","segments":[{"text":"Yes. For they said, All that the Lord hath said will we do, and be obedient,","proofs":["Exodus 24:7"],"refs":[{"printed":"Exodus 24:7","osis":["Exod.24.7"]}],"note":null}],"items":[]},{"question":"And should not we be • by the consideration of it?","answer":"Yes. Knowing the Terror of the Lord we perswade Men,","segments":[{"text":"Yes. Knowing the Terror of the Lord we perswade Men,","proofs":["2 Corinthians 5:11"],"refs":[{"printed":"2 Corinthians 5:11","osis":["2Cor.5.11"]}],"note":null}],"items":[]},{"question":"Do the Ten Commandments include the whole Moral Law?","answer":"Yes. If thou wilt enter into Life keep these Commandments,","segments":[{"text":"Yes. If thou wilt enter into Life keep these Commandments,","proofs":["Matthew 19:17"],"refs":[{"printed":"Matthew 19:17","osis":["Matt.19.17"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":42,"title":"What is the Sum of the Ten Commandments?","part":null,"questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Sum of the Ten Commandments?","answer":"The Sum of the Ten Commandments is to love the Lord our God with all our Heart, with all our Soul, with all our Strength, and with all our Mind, and our Neighbour as our selves.","segments":[{"text":"The Sum of the Ten Commandments is to love the Lord our God with all our Heart, with all our Soul, with all our Strength, and with all our Mind, and our Neighbour as our selves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is all the Law summ’d up in a Word?","answer":"Yes. The Law is fulfill’d in one Word?","segments":[{"text":"Yes. The Law is fulfill’d in one Word?","proofs":["Galatians 5:14"],"refs":[{"printed":"Galatians 5:14","osis":["Gal.5.14"]}],"note":null}],"items":[{"question":"Is that a short and sweet Word?","answer":"Yes. For it is Love; Love is the fulfilling of the Law,","segments":[{"text":"Yes. For it is Love; Love is the fulfilling of the Law,","proofs":["Romans 13:10"],"refs":[{"printed":"Romans 13:10","osis":["Rom.13.10"]}],"note":null}],"items":[]}]},{"question":"Is it our Duty to love God?","answer":"Yes. Take good heed to your selves that ye love the Lord your God,","segments":[{"text":"Yes. Take good heed to your selves that ye love the Lord your God,","proofs":["Joshua 23:11"],"refs":[{"printed":"Joshua 23:11","osis":["Josh.23.11"]}],"note":null}],"items":[{"question":"Must we love him with a sincere Love?","answer":"Yes. Grace be with them that love him in sincerity,","segments":[{"text":"Yes. Grace be with them that love him in sincerity,","proofs":["Ephesians 6:24"],"refs":[{"printed":"Ephesians 6:24","osis":["Eph.6.24"]}],"note":null}],"items":[]},{"question":"And with a strong Love?","answer":"Yes. My Soul thirsteth for God, for the Living God,","segments":[{"text":"Yes. My Soul thirsteth for God, for the Living God,","proofs":["Psalm 42:2"],"refs":[{"printed":"Psalm 42:2","osis":["Ps.42.2"]}],"note":null}],"items":[]},{"question":"And with a superlative Love?","answer":"Yes. There is none upon Earth that I desire besides thee,","segments":[{"text":"Yes. There is none upon Earth that I desire besides thee,","proofs":["Psalm 73:25"],"refs":[{"printed":"Psalm 73:25","osis":["Ps.73.25"]}],"note":null}],"items":[]},{"question":"And is all this included in the first and great Commandment?","answer":"Yes. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; this is the first and great Commandment,","segments":[{"text":"Yes. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; this is the first and great Commandment,","proofs":["Matthew 22:37–38"],"refs":[{"printed":"Matthew 22:37–38","osis":["Matt.22.37-Matt.22.38"]}],"note":null}],"items":[]},{"question":"And is this the Sum of our Duty to God?","answer":"Yes. For if any Man love God, the same is known of him,","segments":[{"text":"Yes. For if any Man love God, the same is known of him,","proofs":["1 Corinthians 8:3"],"refs":[{"printed":"1 Corinthians 8:3","osis":["1Cor.8.3"]}],"note":null}],"items":[]},{"question":"Must those that love God be careful to please him?","answer":"Yes. For this is the love of God, that we keep his Commandments,","segments":[{"text":"Yes. For this is the love of God, that we keep his Commandments,","proofs":["1 John 5:3"],"refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"note":null}],"items":[]},{"question":"And must they be afraid to offend him?","answer":"Yes. Ye that love the Lord hate Evil,","segments":[{"text":"Yes. Ye that love the Lord hate Evil,","proofs":["Psalm 97:10"],"refs":[{"printed":"Psalm 97:10","osis":["Ps.97.10"]}],"note":null}],"items":[]}]},{"question":"Is there good Reason why we should thus love God?","answer":"Yes. Therefore thou shalt love the Lord thy God,","segments":[{"text":"Yes. Therefore thou shalt love the Lord thy God,","proofs":["Deuteronomy 11:1"],"refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"note":null}],"items":[{"question":"For is he most lovely in himself?","answer":"Yes. God is Love,","segments":[{"text":"Yes. God is Love,","proofs":["1 John 4:8"],"refs":[{"printed":"1 John 4:8","osis":["1John.4.8"]}],"note":null}],"items":[]},{"question":"And most loving to us?","answer":"Yes. We love him because he first loved us,","segments":[{"text":"Yes. We love him because he first loved us,","proofs":["1 John 4:19"],"refs":[{"printed":"1 John 4:19","osis":["1John.4.19"]}],"note":null}],"items":[]},{"question":"Will he return our Love?","answer":"Yes. I love them that love me,","segments":[{"text":"Yes. I love them that love me,","proofs":["Proverbs 8:17"],"refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"note":null}],"items":[]},{"question":"Will he reward it in this World?","answer":"Yes. All Things shall work together for good to them that love God,","segments":[{"text":"Yes. All Things shall work together for good to them that love God,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"items":[]},{"question":"And in the other World?","answer":"Yes. For Eye hath not seen what God hath prepared for them that love him,","segments":[{"text":"Yes. For Eye hath not seen what God hath prepared for them that love him,","proofs":["1 Corinthians 2:9"],"refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]}],"note":null}],"items":[]},{"question":"Will • then love God above all?","answer":"Yes. I will love thee, O Lord, my strength,","segments":[{"text":"Yes. I will love thee, O Lord, my strength,","proofs":["Psalm 18:1"],"refs":[{"printed":"Psalm 18:1","osis":["Ps.18.1"]}],"note":null}],"items":[]},{"question":"And pray to God to give • Grace to love him?","answer":"Yes. The Lord direct our Hearts into his love,","segments":[{"text":"Yes. The Lord direct our Hearts into his love,","proofs":["2 Thessalonians 3:5"],"refs":[{"printed":"2 Thessalonians 3:5","osis":["2Thess.3.5"]}],"note":null}],"items":[]}]},{"question":"Is it our Duty to love our Neighbour too?","answer":"Yes. He that loveth God must love his Brother also,","segments":[{"text":"Yes. He that loveth God must love his Brother also,","proofs":["1 John 4:21"],"refs":[{"printed":"1 John 4:21","osis":["1John.4.21"]}],"note":null}],"items":[{"question":"Can we pretend to love God if we do not love our Neighbour?","answer":"No. He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen?","segments":[{"text":"No. He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen?","proofs":["1 John 4:20"],"refs":[{"printed":"1 John 4:20","osis":["1John.4.20"]}],"note":null}],"items":[]},{"question":"Is this the fulfilling of the Law?","answer":"Yes. All is comprehended in this saying, Thou shalt love thy Neighbour as thy self,","segments":[{"text":"Yes. All is comprehended in this saying, Thou shalt love thy Neighbour as thy self,","proofs":["Romans 13:9","James 2:8","Galatians 5:14"],"refs":[{"printed":"Romans 13:9","osis":["Rom.13.9"]},{"printed":"James 2:8","osis":["Jas.2.8"]},{"printed":"Galatians 5:14","osis":["Gal.5.14"]}],"note":null}],"items":[]},{"question":"Is it the Second great Commandment?","answer":"Yes. The Second is like unto it, Thou shalt love thy Neighbour as thy self,","segments":[{"text":"Yes. The Second is like unto it, Thou shalt love thy Neighbour as thy self,","proofs":["Matthew 22:39"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"note":null}],"items":[]},{"question":"Is it an old Commandment?","answer":"Yes. Thou shalt love thy Neighbour as thy self, I am the Lord,","segments":[{"text":"Yes. Thou shalt love thy Neighbour as thy self, I am the Lord,","proofs":["Leviticus 19:18"],"refs":[{"printed":"Leviticus 19:18","osis":["Lev.19.18"]}],"note":null}],"items":[]},{"question":"Is it a new Commandment?","answer":"Yes. A new Commandment I give unto you, that ye love one another,","segments":[{"text":"Yes. A new Commandment I give unto you, that ye love one another,","proofs":["John 13:34"],"refs":[{"printed":"John 13:34","osis":["John.13.34"]}],"note":null}],"items":[]}]},{"question":"Must we have a respect for all Men?","answer":"Yes. Honour all Men,","segments":[{"text":"Yes. Honour all Men,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null}],"items":[{"question":"Especially for all good Men?","answer":"Yes. We must honour them that fear the Lord,","segments":[{"text":"Yes. We must honour them that fear the Lord,","proofs":["Psalm 15:4"],"refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null}],"items":[]},{"question":"Must we esteem one another?","answer":"Yes. Let each esteem other better than themselves,","segments":[{"text":"Yes. Let each esteem other better than themselves,","proofs":["Philippians 2:3"],"refs":[{"printed":"Philippians 2:3","osis":["Phil.2.3"]}],"note":null}],"items":[]},{"question":"Must we Sympathize with one another?","answer":"Yes. Rejoice with them that do Rejoice, and Weep with them that weep,","segments":[{"text":"Yes. Rejoice with them that do Rejoice, and Weep with them that weep,","proofs":["Romans 12:15"],"refs":[{"printed":"Romans 12:15","osis":["Rom.12.15"]}],"note":null}],"items":[]},{"question":"Must we please one another?","answer":"Yes. For even Christ pleased not himself,","segments":[{"text":"Yes. For even Christ pleased not himself,","proofs":["Romans 15:2–3"],"refs":[{"printed":"Romans 15:2–3","osis":["Rom.15.2-Rom.15.3"]}],"note":null}],"items":[]},{"question":"Must we help one another?","answer":"Yes. Bear ye one another’s Burthens,","segments":[{"text":"Yes. Bear ye one another’s Burthens,","proofs":["Galatians 6:2"],"refs":[{"printed":"Galatians 6:2","osis":["Gal.6.2"]}],"note":null}],"items":[]},{"question":"Must we do good to one another?","answer":"Yes. As we have opportunity we must do good to all Men,","segments":[{"text":"Yes. As we have opportunity we must do good to all Men,","proofs":["Galatians 6:10"],"refs":[{"printed":"Galatians 6:10","osis":["Gal.6.10"]}],"note":null}],"items":[]},{"question":"Must we pray one for another?","answer":"Yes. Pray one for another that ye may be healed,","segments":[{"text":"Yes. Pray one for another that ye may be healed,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null}],"items":[]},{"question":"Must we love even our Enemies?","answer":"Yes. Love your Enemies, bless them that curse you,","segments":[{"text":"Yes. Love your Enemies, bless them that curse you,","proofs":["Matthew 5:44"],"refs":[{"printed":"Matthew 5:44","osis":["Matt.5.44"]}],"note":null}],"items":[]}]},{"question":"Must you hurt no Body in Word or Deed?","answer":"No. The Citizen of Sion doth not evil to his Neighbour, nor taketh up a reproach against his Neighbour,","segments":[{"text":"No. The Citizen of Sion doth not evil to his Neighbour, nor taketh up a reproach against his Neighbour,","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null}],"items":[{"question":"Must you be true and just in all your Dealings?","answer":"Yes. That which is altogether Just shalt thou follow,","segments":[{"text":"Yes. That which is altogether Just shalt thou follow,","proofs":["Deuteronomy 16:20"],"refs":[{"printed":"Deuteronomy 16:20","osis":["Deut.16.20"]}],"note":null}],"items":[]},{"question":"Must you bear no malice or hatred in your Heart?","answer":"No. For whosoever hateth his Brother is a Murtherer,","segments":[{"text":"No. For whosoever hateth his Brother is a Murtherer,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[]}]},{"question":"Are we to love our Neighbour as our selves?","answer":"Yes. For we are Members one of another,","segments":[{"text":"Yes. For we are Members one of another,","proofs":["Ephesians 4:25"],"refs":[{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null}],"items":[{"question":"And as truly as we love our selves?","answer":"Yes. Let love be without Dissimulation,","segments":[{"text":"Yes. Let love be without Dissimulation,","proofs":["Romans 12:9"],"refs":[{"printed":"Romans 12:9","osis":["Rom.12.9"]}],"note":null}],"items":[]},{"question":"And as fruitfully?","answer":"Yes. Not seeking my own Profit, but the Profit of many,","segments":[{"text":"Yes. Not seeking my own Profit, but the Profit of many,","proofs":["1 Corinthians 10:33"],"refs":[{"printed":"1 Corinthians 10:33","osis":["1Cor.10.33"]}],"note":null}],"items":[]},{"question":"And as constantly as we love our selves?","answer":"Yes. Let Brotherly love continue,","segments":[{"text":"Yes. Let Brotherly love continue,","proofs":["Hebrews 13:1"],"refs":[{"printed":"Hebrews 13:1","osis":["Heb.13.1"]}],"note":null}],"items":[]},{"question":"Ought we therefore to do as we would be done by?","answer":"Yes. Whatsoever ye would that Men should do to you, do ye even so to them,","segments":[{"text":"Yes. Whatsoever ye would that Men should do to you, do ye even so to them,","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null}],"items":[]},{"question":"Should we in our Places promote Christian Love?","answer":"Yes. For every one that loveth is born of God,","segments":[{"text":"Yes. For every one that loveth is born of God,","proofs":["1 John 4:7"],"refs":[{"printed":"1 John 4:7","osis":["1John.4.7"]}],"note":null}],"items":[]},{"question":"And will this be our Comfort?","answer":"Yes. Live in Peace, and the God of Love and Peace shall be with you,","segments":[{"text":"Yes. Live in Peace, and the God of Love and Peace shall be with you,","proofs":["2 Corinthians 13:11"],"refs":[{"printed":"2 Corinthians 13:11","osis":["2Cor.13.11"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":43,"title":"What is the Preface to the Ten Commandments?","part":null,"questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Preface to the Ten Commandments?","answer":"The Preface to the Ten Commandments is in these Words, [I am the Lord thy God, which brought thee out of the Land of Egypt, out of the House of Bondage.]","segments":[{"text":"The Preface to the Ten Commandments is in these Words, [I am the Lord thy God, which brought thee out of the Land of Egypt, out of the House of Bondage.]","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did God himself speak the Ten Commandments?","answer":"Yes. God spake all these Words, saying,","segments":[{"text":"Yes. God spake all these Words, saying,","proofs":["Exodus 20:1"],"refs":[{"printed":"Exodus 20:1","osis":["Exod.20.1"]}],"note":null}],"items":[{"question":"Was it fit they should be introduced with a solemn Preface?","answer":"Yes. Hear, O Heavens, and give ear, O Earth, for the Lord hath spoken,","segments":[{"text":"Yes. Hear, O Heavens, and give ear, O Earth, for the Lord hath spoken,","proofs":["Isaiah 1:2"],"refs":[{"printed":"Isaiah 1:2","osis":["Isa.1.2"]}],"note":null}],"items":[]},{"question":"Did he therein assert his own Authority?","answer":"Yes. I am the Lord thy God.","segments":[{"text":"Yes. I am the Lord thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Did he mind them of the great Things he had lately done for them?","answer":"Yes. I am the Lord thy God from the Land of Egypt,","segments":[{"text":"Yes. I am the Lord thy God from the Land of Egypt,","proofs":["Hosea 12:9"],"refs":[{"printed":"Hosea 12:9","osis":["Hos.12.9"]}],"note":null}],"items":[]}]},{"question":"Was the Condition of Israel in Egypt very miserable?","answer":"Yes. For the Egyptians made them to serve with rigor,","segments":[{"text":"Yes. For the Egyptians made them to serve with rigor,","proofs":["Exodus 1:13"],"refs":[{"printed":"Exodus 1:13","osis":["Exod.1.13"]}],"note":null}],"items":[{"question":"Did God bring them out of Egypt?","answer":"Yes. He brought Israel from among them, for his Mercy endureth for ever,","segments":[{"text":"Yes. He brought Israel from among them, for his Mercy endureth for ever,","proofs":["Psalm 136:11"],"refs":[{"printed":"Psalm 136:11","osis":["Ps.136.11"]}],"note":null}],"items":[]},{"question":"Did he do it Miraculously?","answer":"Yes. With a strong Hand, and a stretched out Arm, for his Mercy endureth for Ever,","segments":[{"text":"Yes. With a strong Hand, and a stretched out Arm, for his Mercy endureth for Ever,","proofs":["Psalm 136:12"],"refs":[{"printed":"Psalm 136:12","osis":["Ps.136.12"]}],"note":null}],"items":[]},{"question":"Did this oblige them to keep his Commandments?","answer":"Yes. When I brought them out of the Land of Egypt, I said, Obey my Voice,","segments":[{"text":"Yes. When I brought them out of the Land of Egypt, I said, Obey my Voice,","proofs":["Jeremiah 7:22–23"],"refs":[{"printed":"Jeremiah 7:22–23","osis":["Jer.7.22-Jer.7.23"]}],"note":null}],"items":[]},{"question":"But doth • concern us?","answer":"Yes. For unto us was the Gospel preached as well as unto them,","segments":[{"text":"Yes. For unto us was the Gospel preached as well as unto them,","proofs":["Hebrews 4:2"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]}],"note":null}],"items":[]},{"question":"For is God the God of the Jews only? Is he not also of the Gentiles?","answer":"Yes. Of the Gentiles also,","segments":[{"text":"Yes. Of the Gentiles also,","proofs":["Romans 3:29"],"refs":[{"printed":"Romans 3:29","osis":["Rom.3.29"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":44,"title":"What doth the Preface to the Ten Commandments teach us?","part":null,"questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface to the Ten Commandments teach us?","answer":"The Preface to the Ten Commandments teacheth us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","segments":[{"text":"The Preface to the Ten Commandments teacheth us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is God the Lord Jehovah?","answer":"Yes. I am the Lord, that is my Name,","segments":[{"text":"Yes. I am the Lord, that is my Name,","proofs":["Isaiah 42:8"],"refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null}],"items":[{"question":"Is that a Reason why we should keep his Commandments?","answer":"Yes. Ye shall observe all my Statutes, and do them, I am the Lord,","segments":[{"text":"Yes. Ye shall observe all my Statutes, and do them, I am the Lord,","proofs":["Leviticus 19:37"],"refs":[{"printed":"Leviticus 19:37","osis":["Lev.19.37"]}],"note":null}],"items":[]},{"question":"Is he our God?","answer":"Yes. He is thy Praise, and he is thy God,","segments":[{"text":"Yes. He is thy Praise, and he is thy God,","proofs":["Deuteronomy 10:21"],"refs":[{"printed":"Deuteronomy 10:21","osis":["Deut.10.21"]}],"note":null}],"items":[]},{"question":"Is that a Reason why we should keep his Commandments?","answer":"Yes. For all People will walk every one in the Name of their God,","segments":[{"text":"Yes. For all People will walk every one in the Name of their God,","proofs":["Micah 4:5","Psalm 95:7"],"refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]},{"printed":"Psalm 95:7","osis":["Ps.95.7"]}],"note":null}],"items":[]}]},{"question":"Is he our Redeemer?","answer":"Yes. Thou, O Lord, art our Father, our Redeemer,","segments":[{"text":"Yes. Thou, O Lord, art our Father, our Redeemer,","proofs":["Isaiah 63:16"],"refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"note":null}],"items":[{"question":"Has he redeem’d us from outward Troubles?","answer":"Yes. Behold the Lord hath kept me alive,","segments":[{"text":"Yes. Behold the Lord hath kept me alive,","proofs":["Joshua 14:10"],"refs":[{"printed":"Joshua 14:10","osis":["Josh.14.10"]}],"note":null}],"items":[]},{"question":"And are we therefore bound to keep his Commandments?","answer":"Yes. Truly I am thy Servant, thou hast loosed my Bonds,","segments":[{"text":"Yes. Truly I am thy Servant, thou hast loosed my Bonds,","proofs":["Psalm 116:16"],"refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"note":null}],"items":[]},{"question":"And are we very ungrateful if we do not?","answer":"Yes. • thou hast given us such deliverance as this should we again break thy Commandments?","segments":[{"text":"Yes. • thou hast given us such deliverance as this should we again break thy Commandments?","proofs":["Ezra 9:13–14"],"refs":[{"printed":"Ezra 9:13–14","osis":["Ezra.9.13-Ezra.9.14"]}],"note":null}],"items":[]}]},{"question":"Hath God brought us out of a spiritual Egypt?","answer":"Yes. For Christ proclaims Liberty to the Captives,","segments":[{"text":"Yes. For Christ proclaims Liberty to the Captives,","proofs":["Isaiah 61:1"],"refs":[{"printed":"Isaiah 61:1","osis":["Isa.61.1"]}],"note":null}],"items":[{"question":"Are we deliver’d from the Bonds of Sin?","answer":"Yes. He shall Redeem Israel from all their Iniquities,","segments":[{"text":"Yes. He shall Redeem Israel from all their Iniquities,","proofs":["Psalm 130:8"],"refs":[{"printed":"Psalm 130:8","osis":["Ps.130.8"]}],"note":null}],"items":[]},{"question":"And is our Deliverance by Christ greater than theirs out of Egypt?","answer":"Yes. For if the Son make you free, you shall be free indeed,","segments":[{"text":"Yes. For if the Son make you free, you shall be free indeed,","proofs":["John 8:36"],"refs":[{"printed":"John 8:36","osis":["John.8.36"]}],"note":null}],"items":[]},{"question":"And are we therefore bound to keep all his Commandments?","answer":"Yes. • we are deliver’d out of the Hands of our Enemies that we might serve him,","segments":[{"text":"Yes. • we are deliver’d out of the Hands of our Enemies that we might serve him,","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"items":[]},{"question":"And was this the Design of our Redemption?","answer":"Yes. He gave himself for us, that he might Redeem us from all Iniquity,","segments":[{"text":"Yes. He gave himself for us, that he might Redeem us from all Iniquity,","proofs":["Titus 2:14"],"refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"note":null}],"items":[]},{"question":"Is there then all the Reason in the World why we should be Religious?","answer":"Yes. Come now and let us Reason together, saith the Lord,","segments":[{"text":"Yes. Come now and let us Reason together, saith the Lord,","proofs":["Isaiah 1:18"],"refs":[{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":45,"title":"What is the First Commandment?","part":null,"questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"What is the First Commandment?","answer":"The First Commandment is, [Thou shalt have no other Gods before me.]","segments":[{"text":"The First Commandment is, [Thou shalt have no other Gods before me.]","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it an essential Duty of Religion to Worship God?","answer":"Yes. For those have no Hope that are without God in the World,","segments":[{"text":"Yes. For those have no Hope that are without God in the World,","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null}],"items":[{"question":"Are we concern’d to be Right in the Object of our Worship?","answer":"Yes. We must know what we Worship,","segments":[{"text":"Yes. We must know what we Worship,","proofs":["John 4:22"],"refs":[{"printed":"John 4:22","osis":["John.4.22"]}],"note":null}],"items":[]},{"question":"Doth the First Commandment direct us in this?","answer":"Yes. For the First of all the Commandments is this, hear, O Israel, the Lord our God is one Lord,","segments":[{"text":"Yes. For the First of all the Commandments is this, hear, O Israel, the Lord our God is one Lord,","proofs":["Mark 12:29"],"refs":[{"printed":"Mark 12:29","osis":["Mark.12.29"]}],"note":null}],"items":[]}]},{"question":"Doth God lay a great Stress upon our having him for our God?","answer":"Yes. Hear, O my People, and I will speak, I am God, even thy God,","segments":[{"text":"Yes. Hear, O my People, and I will speak, I am God, even thy God,","proofs":["Psalm 50:7"],"refs":[{"printed":"Psalm 50:7","osis":["Ps.50.7"]}],"note":null}],"items":[{"question":"And upon our having him only?","answer":"Yes. Hear, O my People, and I will testifie unto thee; there shall no strange God be in thee, neither shalt thou Worship any strange God,","segments":[{"text":"Yes. Hear, O my People, and I will testifie unto thee; there shall no strange God be in thee, neither shalt thou Worship any strange God,","proofs":["Psalm 81:8–9"],"refs":[{"printed":"Psalm 81:8–9","osis":["Ps.81.8-Ps.81.9"]}],"note":null}],"items":[]},{"question":"Did Israel need this Commandment?","answer":"Yes. For their Fathers served other Gods,","segments":[{"text":"Yes. For their Fathers served other Gods,","proofs":["Joshua 24:2"],"refs":[{"printed":"Joshua 24:2","osis":["Josh.24.2"]}],"note":null}],"items":[]},{"question":"And were they tempted to serve other Gods?","answer":"Yes. • Gods of the People that were round about them,","segments":[{"text":"Yes. • Gods of the People that were round about them,","proofs":["Deuteronomy 13:7"],"refs":[{"printed":"Deuteronomy 13:7","osis":["Deut.13.7"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":46,"title":"What’s requir’d in the First Commandment?","part":null,"questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"What’s requir’d in the First Commandment?","answer":"The First Commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorifie him accordingly.","segments":[{"text":"The First Commandment requireth us to know and acknowledge God to be the only true God, and our God, and to worship and glorifie him accordingly.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth that which forbids us to have any other God, require us to have the true God?","answer":"Yes. Put away the strange Gods, and serve the Lord only,","segments":[{"text":"Yes. Put away the strange Gods, and serve the Lord only,","proofs":["1 Samuel 7:3–4"],"refs":[{"printed":"1 Samuel 7:3–4","osis":["1Sam.7.3-1Sam.7.4"]}],"note":null}],"items":[{"question":"Is it our Duty to acknowledge God?","answer":"Yes. The Lord he is God; the Lord he is God,","segments":[{"text":"Yes. The Lord he is God; the Lord he is God,","proofs":["1 Kings 18:39"],"refs":[{"printed":"1 Kings 18:39","osis":["1Kgs.18.39"]}],"note":null}],"items":[]},{"question":"And must we acknowledge him to be the only true God?","answer":"Yes. Thou art the God, even thou alone,","segments":[{"text":"Yes. Thou art the God, even thou alone,","proofs":["2 Kings 19:15"],"refs":[{"printed":"2 Kings 19:15","osis":["2Kgs.19.15"]}],"note":null}],"items":[]}]},{"question":"Is it our Duty to acquaint our selves with him?","answer":"Yes. Acquaint now thy self with him, and be at Peace,","segments":[{"text":"Yes. Acquaint now thy self with him, and be at Peace,","proofs":["Job 22:21"],"refs":[{"printed":"Job 22:21","osis":["Job.22.21"]}],"note":null}],"items":[{"question":"Must we grow in that Acquaintance?","answer":"Yes. Increasing in the Knowledge of God,","segments":[{"text":"Yes. Increasing in the Knowledge of God,","proofs":["Colossians 1:10"],"refs":[{"printed":"Colossians 1:10","osis":["Col.1.10"]}],"note":null}],"items":[]},{"question":"And may we attain to it?","answer":"Yes. Then shall we know, if we follow on to know the Lord,","segments":[{"text":"Yes. Then shall we know, if we follow on to know the Lord,","proofs":["Hosea 6:3","1 Chronicles 28:9"],"refs":[{"printed":"Hosea 6:3","osis":["Hos.6.3"]},{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"items":[]}]},{"question":"Must we accept of God for our God?","answer":"Yes. Thou hast avouched the Lord this Day to be thy God,","segments":[{"text":"Yes. Thou hast avouched the Lord this Day to be thy God,","proofs":["Deuteronomy 26:17–18"],"refs":[{"printed":"Deuteronomy 26:17–18","osis":["Deut.26.17-Deut.26.18"]}],"note":null}],"items":[{"question":"And must we join our selves to him?","answer":"Yes. Come and let us join our selves to the Lord in an everlasting Covenant,","segments":[{"text":"Yes. Come and let us join our selves to the Lord in an everlasting Covenant,","proofs":["Jeremiah 50:5"],"refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]}],"note":null}],"items":[]},{"question":"And consent to this?","answer":"Yes. O Lord, truly I am thy Servant, I am thy Servant,","segments":[{"text":"Yes. O Lord, truly I am thy Servant, I am thy Servant,","proofs":["Psalm 116:16"],"refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"note":null}],"items":[]},{"question":"Must we take God the Father to be our chief Good and highest End?","answer":"Yes. O God, thou art my God,","segments":[{"text":"Yes. O God, thou art my God,","proofs":["Psalm 63:1"],"refs":[{"printed":"Psalm 63:1","osis":["Ps.63.1"]}],"note":null}],"items":[]},{"question":"And God the Son to be our Prince and Saviour?","answer":"Yes. My Lord, and my God,","segments":[{"text":"Yes. My Lord, and my God,","proofs":["John 20:28"],"refs":[{"printed":"John 20:28","osis":["John.20.28"]}],"note":null}],"items":[]},{"question":"And God the Holy Ghost to be our Sanctifier, Teacher, Guide and Comforter?","answer":"Yes. For • that are led by the Spirit of God, are the Sons of God,","segments":[{"text":"Yes. For • that are led by the Spirit of God, are the Sons of God,","proofs":["Romans 8:14"],"refs":[{"printed":"Romans 8:14","osis":["Rom.8.14"]}],"note":null}],"items":[]},{"question":"Must we renounce all others?","answer":"Yes. By thee only will we make mention of thy Name,","segments":[{"text":"Yes. By thee only will we make mention of thy Name,","proofs":["Isaiah 26:13"],"refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"note":null}],"items":[]},{"question":"Must we do this deliberately?","answer":"Yes. Chuse you this Day whom ye will serve,","segments":[{"text":"Yes. Chuse you this Day whom ye will serve,","proofs":["Joshua 24:15"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"note":null}],"items":[]},{"question":"Must we do it solemnly?","answer":"Yes. One shall say, I am the Lord’s, and another shall subscribe with his Hand unto the Lord,","segments":[{"text":"Yes. One shall say, I am the Lord’s, and another shall subscribe with his Hand unto the Lord,","proofs":["Isaiah 44:5"],"refs":[{"printed":"Isaiah 44:5","osis":["Isa.44.5"]}],"note":null}],"items":[]},{"question":"Must we do it resolutely?","answer":"Yes. Nay, but we will serve the Lord,","segments":[{"text":"Yes. Nay, but we will serve the Lord,","proofs":["Joshua 24:21"],"refs":[{"printed":"Joshua 24:21","osis":["Josh.24.21"]}],"note":null}],"items":[]},{"question":"May we be at Liberty to change our Master?","answer":"No. But with purpose of Heart must cleave to the Lord,","segments":[{"text":"No. But with purpose of Heart must cleave to the Lord,","proofs":["Acts 11:23"],"refs":[{"printed":"Acts 11:23","osis":["Acts.11.23"]}],"note":null}],"items":[]}]},{"question":"When we have avouched the Lord for our God must we apply our selves to him?","answer":"Yes. If the Lord be God, then follow him,","segments":[{"text":"Yes. If the Lord be God, then follow him,","proofs":["1 Kings 18:21"],"refs":[{"printed":"1 Kings 18:21","osis":["1Kgs.18.21"]}],"note":null}],"items":[{"question":"Must we glorifie him accordingly?","answer":"Yes. Give unto the Lord the Glory due unto his Name,","segments":[{"text":"Yes. Give unto the Lord the Glory due unto his Name,","proofs":["Psalm 29:2"],"refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null}],"items":[]},{"question":"Must we worship him?","answer":"Yes. Thou shalt worship the Lord thy God, and him only shalt thou serve,","segments":[{"text":"Yes. Thou shalt worship the Lord thy God, and him only shalt thou serve,","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null}],"items":[]},{"question":"Must we Worship him with inward Worship?","answer":"Yes. We must serve him with our Spirits,","segments":[{"text":"Yes. We must serve him with our Spirits,","proofs":["Romans 1:9"],"refs":[{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"note":null}],"items":[]},{"question":"Is that the worship he requires?","answer":"Yes. For such the Father seeks to Worship him,","segments":[{"text":"Yes. For such the Father seeks to Worship him,","proofs":["John 4:23"],"refs":[{"printed":"John 4:23","osis":["John.4.23"]}],"note":null}],"items":[]}]},{"question":"Must we remember God?","answer":"Yes. Remember now thy Creator in the Days of thy Youth,","segments":[{"text":"Yes. Remember now thy Creator in the Days of thy Youth,","proofs":["Ecclesiastes 12:1"],"refs":[{"printed":"Ecclesiastes 12:1","osis":["Eccl.12.1"]}],"note":null}],"items":[{"question":"And think of him with Delight?","answer":"Yes. My Meditation of him shall be sweet,","segments":[{"text":"Yes. My Meditation of him shall be sweet,","proofs":["Psalm 104:34"],"refs":[{"printed":"Psalm 104:34","osis":["Ps.104.34"]}],"note":null}],"items":[]},{"question":"Must we adore and admire him?","answer":"Yes. Who is like unto thee, O Lord, among the Gods?","segments":[{"text":"Yes. Who is like unto thee, O Lord, among the Gods?","proofs":["Exodus 15:11"],"refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null}],"items":[]},{"question":"Must we fear him above all?","answer":"Yes. Let him be your fear, and let him be your dread,","segments":[{"text":"Yes. Let him be your fear, and let him be your dread,","proofs":["Isaiah 8:13"],"refs":[{"printed":"Isaiah 8:13","osis":["Isa.8.13"]}],"note":null}],"items":[]},{"question":"And reverence him?","answer":"Yes. He is to be had in reverence of all them that are about him,","segments":[{"text":"Yes. He is to be had in reverence of all them that are about him,","proofs":["Psalm 89:7"],"refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"note":null}],"items":[]},{"question":"Must we submit to his Word?","answer":"Yes. Speak Lord, for thy Servant hears,","segments":[{"text":"Yes. Speak Lord, for thy Servant hears,","proofs":["1 Samuel 3:9"],"refs":[{"printed":"1 Samuel 3:9","osis":["1Sam.3.9"]}],"note":null}],"items":[]},{"question":"And submit to his Will?","answer":"Yes. It is the Lord, let him do what seemeth him good,","segments":[{"text":"Yes. It is the Lord, let him do what seemeth him good,","proofs":["1 Samuel 3:18"],"refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"note":null}],"items":[]}]},{"question":"Must we love God above all?","answer":"Yes. O love the Lord all ye his Saints,","segments":[{"text":"Yes. O love the Lord all ye his Saints,","proofs":["Psalm 31:23"],"refs":[{"printed":"Psalm 31:23","osis":["Ps.31.23"]}],"note":null}],"items":[{"question":"Must our desires be towards him?","answer":"Yes. So panteth my Soul after thee, O God,","segments":[{"text":"Yes. So panteth my Soul after thee, O God,","proofs":["Psalm 42:1"],"refs":[{"printed":"Psalm 42:1","osis":["Ps.42.1"]}],"note":null}],"items":[]},{"question":"Must our delight be in him?","answer":"Yes. Delight thy self always in the Lord,","segments":[{"text":"Yes. Delight thy self always in the Lord,","proofs":["Psalm 37:4"],"refs":[{"printed":"Psalm 37:4","osis":["Ps.37.4"]}],"note":null}],"items":[]},{"question":"Must our dependance be upon him?","answer":"Yes. In thee, O Lord, do I put my Trust,","segments":[{"text":"Yes. In thee, O Lord, do I put my Trust,","proofs":["Psalm 31:1"],"refs":[{"printed":"Psalm 31:1","osis":["Ps.31.1"]}],"note":null}],"items":[]}]},{"question":"Must we live a Life of Communion with God?","answer":"Yes. Mine Eyes are ever towards the Lord,","segments":[{"text":"Yes. Mine Eyes are ever towards the Lord,","proofs":["Psalm 25:15"],"refs":[{"printed":"Psalm 25:15","osis":["Ps.25.15"]}],"note":null}],"items":[{"question":"And a Life of Complacency in him?","answer":"Yes. Rejoice in the Lord always,","segments":[{"text":"Yes. Rejoice in the Lord always,","proofs":["Philippians 4:4"],"refs":[{"printed":"Philippians 4:4","osis":["Phil.4.4"]}],"note":null}],"items":[]},{"question":"And a Life of Conformity to him?","answer":"Yes. Be ye holy, for I am holy,","segments":[{"text":"Yes. Be ye holy, for I am holy,","proofs":["1 Peter 1:16"],"refs":[{"printed":"1 Peter 1:16","osis":["1Pet.1.16"]}],"note":null}],"items":[]},{"question":"And a Life of Confidence in him?","answer":"Yes. Commit thy Way unto the Lord,","segments":[{"text":"Yes. Commit thy Way unto the Lord,","proofs":["Psalm 37:5"],"refs":[{"printed":"Psalm 37:5","osis":["Ps.37.5"]}],"note":null}],"items":[]},{"question":"And a Life of Regard to him?","answer":"Yes. In all thy Ways acknowledge him,","segments":[{"text":"Yes. In all thy Ways acknowledge him,","proofs":["Proverbs 3:6"],"refs":[{"printed":"Proverbs 3:6","osis":["Prov.3.6"]}],"note":null}],"items":[]},{"question":"Must our Hearts go out towards him?","answer":"Yes. Unto thee, O Lord, do I lift up my Soul,","segments":[{"text":"Yes. Unto thee, O Lord, do I lift up my Soul,","proofs":["Psalm 25:1"],"refs":[{"printed":"Psalm 25:1","osis":["Ps.25.1"]}],"note":null}],"items":[]},{"question":"And must we have him always in our Eye?","answer":"Yes. I have set the Lord always before me,","segments":[{"text":"Yes. I have set the Lord always before me,","proofs":["Psalm 16:8"],"refs":[{"printed":"Psalm 16:8","osis":["Ps.16.8"]}],"note":null}],"items":[]},{"question":"And must we walk with him in the whole Course of our Conversation?","answer":"Yes. As Enoch walked with God,","segments":[{"text":"Yes. As Enoch walked with God,","proofs":["Genesis 5:24"],"refs":[{"printed":"Genesis 5:24","osis":["Gen.5.24"]}],"note":null}],"items":[]},{"question":"And is this inward Worship the Life of Religion?","answer":"Yes. ’Tis better than all Burnt-Offerings and Sacrifices,","segments":[{"text":"Yes. ’Tis better than all Burnt-Offerings and Sacrifices,","proofs":["Mark 12:33"],"refs":[{"printed":"Mark 12:33","osis":["Mark.12.33"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":47,"title":"What’s forbidden in the First Commandment?","part":null,"questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"What’s forbidden in the First Commandment?","answer":"The First Commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God, and our God, and the giving of that Worship and Glory to any other which is due to him alone.","segments":[{"text":"The First Commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God, and our God, and the giving of that Worship and Glory to any other which is due to him alone.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it a great Sin to deny the Being of God?","answer":"Yes. The Fool hath said in his Heart there is no God,","segments":[{"text":"Yes. The Fool hath said in his Heart there is no God,","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null}],"items":[{"question":"Or to deny his Omniscience?","answer":"Yes. They say the Lord shall not see,","segments":[{"text":"Yes. They say the Lord shall not see,","proofs":["Psalm 94:7"],"refs":[{"printed":"Psalm 94:7","osis":["Ps.94.7"]}],"note":null}],"items":[]},{"question":"Or to deny his Justice?","answer":"Yes. He hath said in his Heart, Thou wilt not require it;","segments":[{"text":"Yes. He hath said in his Heart, Thou wilt not require it;","proofs":["Psalm 10:13"],"refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"note":null}],"items":[]},{"question":"Or his Holiness?","answer":"Yes. Thou thoughtest that I was altogether such a one as thy self,","segments":[{"text":"Yes. Thou thoughtest that I was altogether such a one as thy self,","proofs":["Psalm 50:21"],"refs":[{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null}],"items":[]},{"question":"Or his Goodness?","answer":"Yes. I knew thee to be a hard Man,","segments":[{"text":"Yes. I knew thee to be a hard Man,","proofs":["Matthew 25:24"],"refs":[{"printed":"Matthew 25:24","osis":["Matt.25.24"]}],"note":null}],"items":[]},{"question":"Or his Faithfulness?","answer":"Yes. Where is the Promise of his Coming?","segments":[{"text":"Yes. Where is the Promise of his Coming?","proofs":["2 Peter 3:4"],"refs":[{"printed":"2 Peter 3:4","osis":["2Pet.3.4"]}],"note":null}],"items":[]},{"question":"Is it a Sin to question God’s Providence?","answer":"Yes. Is the Lord among us? Or is he not?","segments":[{"text":"Yes. Is the Lord among us? Or is he not?","proofs":["Exodus 17:7"],"refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"note":null}],"items":[]},{"question":"Or to question his Power?","answer":"Yes. Can God furnish a Table in the Wilderness?","segments":[{"text":"Yes. Can God furnish a Table in the Wilderness?","proofs":["Psalm 78:19"],"refs":[{"printed":"Psalm 78:19","osis":["Ps.78.19"]}],"note":null}],"items":[]},{"question":"And is there such a thing as practical Atheism?","answer":"Yes. They profess that they know God, but in Works they deny him,","segments":[{"text":"Yes. They profess that they know God, but in Works they deny him,","proofs":["Titus 1:16"],"refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"note":null}],"items":[]}]},{"question":"Is it a great Sin to be ignorant of God?","answer":"Yes. Some have not the Knowledge of God, I speak it to your shame,","segments":[{"text":"Yes. Some have not the Knowledge of God, I speak it to your shame,","proofs":["1 Corinthians 15:34"],"refs":[{"printed":"1 Corinthians 15:34","osis":["1Cor.15.34"]}],"note":null}],"items":[{"question":"Is it a damning Sin?","answer":"Yes. He shall take Vengeance on them that know not God,","segments":[{"text":"Yes. He shall take Vengeance on them that know not God,","proofs":["2 Thessalonians 1:8"],"refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"note":null}],"items":[]},{"question":"Is it the Cause of all other Sins?","answer":"Yes. There is neither Truth, nor Mercy, nor Knowledge of God, in the Land,","segments":[{"text":"Yes. There is neither Truth, nor Mercy, nor Knowledge of God, in the Land,","proofs":["Hosea 4:1"],"refs":[{"printed":"Hosea 4:1","osis":["Hos.4.1"]}],"note":null}],"items":[]},{"question":"Is it a great Sin to forget God?","answer":"Yes. Thou hast forgotten the God that formed thee,","segments":[{"text":"Yes. Thou hast forgotten the God that formed thee,","proofs":["Deuteronomy 32:18"],"refs":[{"printed":"Deuteronomy 32:18","osis":["Deut.32.18"]}],"note":null}],"items":[]},{"question":"And to cast off the Fear of him?","answer":"Yes. There is no Fear of God before his Eyes,","segments":[{"text":"Yes. There is no Fear of God before his Eyes,","proofs":["Psalm 36:1"],"refs":[{"printed":"Psalm 36:1","osis":["Ps.36.1"]}],"note":null}],"items":[]},{"question":"And to live without Prayer?","answer":"Yes. Thou hast not called upon me, O Jacob,","segments":[{"text":"Yes. Thou hast not called upon me, O Jacob,","proofs":["Isaiah 43:22"],"refs":[{"printed":"Isaiah 43:22","osis":["Isa.43.22"]}],"note":null}],"items":[]},{"question":"And not to glorifie him?","answer":"Yes. The God in whose Hand thy Breath is hast thou not glorified,","segments":[{"text":"Yes. The God in whose Hand thy Breath is hast thou not glorified,","proofs":["Daniel 5:23"],"refs":[{"printed":"Daniel 5:23","osis":["Dan.5.23"]}],"note":null}],"items":[]}]},{"question":"Is all Distrust of God a Sin?","answer":"Yes. The evil Heart of Unbelief departs from the Living God,","segments":[{"text":"Yes. The evil Heart of Unbelief departs from the Living God,","proofs":["Hebrews 3:12"],"refs":[{"printed":"Hebrews 3:12","osis":["Heb.3.12"]}],"note":null}],"items":[{"question":"And Tempting God?","answer":"Yes. Thou shalt not tempt the Lord thy God;","segments":[{"text":"Yes. Thou shalt not tempt the Lord thy God;","proofs":["Matthew 4:7"],"refs":[{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null}],"items":[]},{"question":"And all the Coldness of our Love to him?","answer":"Yes. But their Heart is far from me,","segments":[{"text":"Yes. But their Heart is far from me,","proofs":["Matthew 15:8"],"refs":[{"printed":"Matthew 15:8","osis":["Matt.15.8"]}],"note":null}],"items":[]},{"question":"Doth this Commandment forbid all Ungodliness?","answer":"Yes. For the Wrath of God is reveal’d against all Ungodliness,","segments":[{"text":"Yes. For the Wrath of God is reveal’d against all Ungodliness,","proofs":["Romans 1:18"],"refs":[{"printed":"Romans 1:18","osis":["Rom.1.18"]}],"note":null}],"items":[]},{"question":"And all Idolatry?","answer":"Yes. Little Children keep your selves from Idols,","segments":[{"text":"Yes. Little Children keep your selves from Idols,","proofs":["1 John 5:21"],"refs":[{"printed":"1 John 5:21","osis":["1John.5.21"]}],"note":null}],"items":[]}]},{"question":"Had the Gentiles other Gods besides the true God?","answer":"Yes. They had Gods many, and Lords many,","segments":[{"text":"Yes. They had Gods many, and Lords many,","proofs":["1 Corinthians 8:5"],"refs":[{"printed":"1 Corinthians 8:5","osis":["1Cor.8.5"]}],"note":null}],"items":[{"question":"And were those Gods Devils?","answer":"Yes. They sacrific’d to Devils, and not to God,","segments":[{"text":"Yes. They sacrific’d to Devils, and not to God,","proofs":["1 Corinthians 10:20"],"refs":[{"printed":"1 Corinthians 10:20","osis":["1Cor.10.20"]}],"note":null}],"items":[]},{"question":"May we have Communion with them?","answer":"No. I would not that ye should have Fellowship with Devils,","segments":[{"text":"No. I would not that ye should have Fellowship with Devils,","proofs":["1 Corinthians 10:20"],"refs":[{"printed":"1 Corinthians 10:20","osis":["1Cor.10.20"]}],"note":null}],"items":[]},{"question":"Have those Fellowship with them that consult with Witches?","answer":"Yes. Is it because there is not a God in Israel that thou goest to enquire of Beelzebub, the God of Ekron?","segments":[{"text":"Yes. Is it because there is not a God in Israel that thou goest to enquire of Beelzebub, the God of Ekron?","proofs":["2 Kings 1:3"],"refs":[{"printed":"2 Kings 1:3","osis":["2Kgs.1.3"]}],"note":null}],"items":[]},{"question":"Did the Gentiles multiply their Gods?","answer":"Yes. According to the Number of thy Cities are thy Gods,","segments":[{"text":"Yes. According to the Number of thy Cities are thy Gods,","proofs":["Jeremiah 2:28"],"refs":[{"printed":"Jeremiah 2:28","osis":["Jer.2.28"]}],"note":null}],"items":[]},{"question":"Were they Gods of their own making?","answer":"Yes. And they that make ’em are like ’em,","segments":[{"text":"Yes. And they that make ’em are like ’em,","proofs":["Psalm 115:8"],"refs":[{"printed":"Psalm 115:8","osis":["Ps.115.8"]}],"note":null}],"items":[]},{"question":"Was not that a great Affront to the Living God?","answer":"Yes. They changed the Truth of God into a Lie,","segments":[{"text":"Yes. They changed the Truth of God into a Lie,","proofs":["Romans 1:25"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null}],"items":[]}]},{"question":"Is there not such a thing as Spiritual Idolatry?","answer":"Yes. These Men have set up their Idols in their Heart,","segments":[{"text":"Yes. These Men have set up their Idols in their Heart,","proofs":["Ezekiel 14:3"],"refs":[{"printed":"Ezekiel 14:3","osis":["Ezek.14.3"]}],"note":null}],"items":[{"question":"Is it Idolatry to make a God of our Appetites?","answer":"Yes. Whose God is their Belly,","segments":[{"text":"Yes. Whose God is their Belly,","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null}],"items":[]},{"question":"• a God of our Money?","answer":"Yes. For Covetousness is Idolatry,","segments":[{"text":"Yes. For Covetousness is Idolatry,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"May we give that Respect to any Creature which is due to God alone?","answer":"No. For his Glory he will not give to another,","segments":[{"text":"No. For his Glory he will not give to another,","proofs":["Isaiah 42:8"],"refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null}],"items":[]},{"question":"Is it therefore a Sin to love them more than God?","answer":"Yes. He that loveth Father or Mother more than me, is not worthy of me,","segments":[{"text":"Yes. He that loveth Father or Mother more than me, is not worthy of me,","proofs":["Matthew 10:37"],"refs":[{"printed":"Matthew 10:37","osis":["Matt.10.37"]}],"note":null}],"items":[]},{"question":"And to trust in them?","answer":"Yes. Cursed is the Man that trusteth in Man,","segments":[{"text":"Yes. Cursed is the Man that trusteth in Man,","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null}],"items":[]},{"question":"Is this Spiritual Adultery?","answer":"Yes. She went after her Lovers, and forgat me, saith the Lord,","segments":[{"text":"Yes. She went after her Lovers, and forgat me, saith the Lord,","proofs":["Hosea 2:13"],"refs":[{"printed":"Hosea 2:13","osis":["Hos.2.13"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":48,"title":"What are we especially taught by the Words [Before me] in the First Commandment?","part":null,"questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"What are we especially taught by the Words [Before me] in the First Commandment?","answer":"These Words [Before me] in the First Commandment teach us, That God, who Seeth all Things, taketh Notice of, and is much Displeased with, the Sin of having any other God.","segments":[{"text":"These Words [Before me] in the First Commandment teach us, That God, who Seeth all Things, taketh Notice of, and is much Displeased with, the Sin of having any other God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we always in God’s Sight?","answer":"Yes. Thou knowest my Down-sitting, and my Up-rising,","segments":[{"text":"Yes. Thou knowest my Down-sitting, and my Up-rising,","proofs":["Psalm 139:2"],"refs":[{"printed":"Psalm 139:2","osis":["Ps.139.2"]}],"note":null}],"items":[{"question":"Are all our Actions in his Sight?","answer":"Yes. All my Ways are before thee?","segments":[{"text":"Yes. All my Ways are before thee?","proofs":["Psalm 119:168"],"refs":[{"printed":"Psalm 119:168","osis":["Ps.119.168"]}],"note":null}],"items":[]},{"question":"Doth he take Notice of •?","answer":"Yes. He pondereth all our Goings,","segments":[{"text":"Yes. He pondereth all our Goings,","proofs":["Proverbs 5:21"],"refs":[{"printed":"Proverbs 5:21","osis":["Prov.5.21"]}],"note":null}],"items":[]}]},{"question":"Are all our good Works before him?","answer":"Yes. I know thy Works, and thy Labour, and thy Patience,","segments":[{"text":"Yes. I know thy Works, and thy Labour, and thy Patience,","proofs":["Revelation 2:2"],"refs":[{"printed":"Revelation 2:2","osis":["Rev.2.2"]}],"note":null}],"items":[{"question":"Doth he know all our inward Worship of him?","answer":"Yes. The Lord hearken’d, and heard those that thought on his Name,","segments":[{"text":"Yes. The Lord hearken’d, and heard those that thought on his Name,","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null}],"items":[]},{"question":"And should that encourage us to have him for our God?","answer":"Yes. For your Father sees in secret, and will reward openly,","segments":[{"text":"Yes. For your Father sees in secret, and will reward openly,","proofs":["Matthew 6:4"],"refs":[{"printed":"Matthew 6:4","osis":["Matt.6.4"]}],"note":null}],"items":[]}]},{"question":"Are all our evil Works before him?","answer":"Yes. He • our Iniquities before him,","segments":[{"text":"Yes. He • our Iniquities before him,","proofs":["Psalm 90:8"],"refs":[{"printed":"Psalm 90:8","osis":["Ps.90.8"]}],"note":null}],"items":[{"question":"Is the having of other Gods oftentimes a secret Sin?","answer":"Yes. They do it in the dark, and say, The Lord sees us not,","segments":[{"text":"Yes. They do it in the dark, and say, The Lord sees us not,","proofs":["Ezekiel 8:12"],"refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null}],"items":[]},{"question":"But doth God see it?","answer":"Yes. He that formed the Eye shall he not see?","segments":[{"text":"Yes. He that formed the Eye shall he not see?","proofs":["Psalm 94:9"],"refs":[{"printed":"Psalm 94:9","osis":["Ps.94.9"]}],"note":null}],"items":[]},{"question":"Doth he take Notice of all Neglects of him?","answer":"Yes. If we have forgotten the Name of our God he knows it.","segments":[{"text":"Yes. If we have forgotten the Name of our God he knows it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And doth he take Notice of our Inclinations to other Gods?","answer":"Yes. If we have stretched out our Hands to a strange God shall not God search this out?","segments":[{"text":"Yes. If we have stretched out our Hands to a strange God shall not God search this out?","proofs":["Psalm 44:20–21"],"refs":[{"printed":"Psalm 44:20–21","osis":["Ps.44.20-Ps.44.21"]}],"note":null}],"items":[]},{"question":"And is he much displeased with secret Idolatry?","answer":"Yes. Seest thou the great Abominations that they commit?","segments":[{"text":"Yes. Seest thou the great Abominations that they commit?","proofs":["Ezekiel 8:6"],"refs":[{"printed":"Ezekiel 8:6","osis":["Ezek.8.6"]}],"note":null}],"items":[]},{"question":"And should this engage us to be faithful to him?","answer":"Yes. For the Lord searcheth all Hearts,","segments":[{"text":"Yes. For the Lord searcheth all Hearts,","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":49,"title":"What is the Second Commandment?","part":null,"questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Second Commandment?","answer":"The Second Commandment is, Thou shalt not make unto thee any graven Image, or any Likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth: Thou shalt not bow down thy self to them, nor serve them: For I the Lord thy God am a jealous God, visiting the Iniquity of the Fathers upon the Children, unto the Third and Fourth Generation of them that hate me, and shewing Mercy unto Thousands of them that love me, and keep my Commandments?","segments":[{"text":"The Second Commandment is, Thou shalt not make unto thee any graven Image, or any Likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth: Thou shalt not bow down thy self to them, nor serve them: For I the Lord thy God am a jealous God, visiting the Iniquity of the Fathers upon the Children, unto the Third and Fourth Generation of them that hate me, and shewing Mercy unto Thousands of them that love me, and keep my Commandments?","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Second Commandment concern the Ordinances of God’s Worship, as the First the Object of it?","answer":"Yes. Therefore ye shall keep mine Ordinances,","segments":[{"text":"Yes. Therefore ye shall keep mine Ordinances,","proofs":["Leviticus 18:30"],"refs":[{"printed":"Leviticus 18:30","osis":["Lev.18.30"]}],"note":null}],"items":[{"question":"Was it requisite there should be a Law concerning them?","answer":"Yes. Lest ye say, How did these Nations serve their Gods? So will I do likewise,","segments":[{"text":"Yes. Lest ye say, How did these Nations serve their Gods? So will I do likewise,","proofs":["Deuteronomy 12:30"],"refs":[{"printed":"Deuteronomy 12:30","osis":["Deut.12.30"]}],"note":null}],"items":[]},{"question":"Is this binding to us now?","answer":"Yes. Dearly beloved, flee from Idolatry,","segments":[{"text":"Yes. Dearly beloved, flee from Idolatry,","proofs":["1 Corinthians 10:14"],"refs":[{"printed":"1 Corinthians 10:14","osis":["1Cor.10.14"]}],"note":null}],"items":[]},{"question":"Are we Christians forbidden to worship Images?","answer":"Yes. That they should not worship Idols of Gold, and Silver, and Brass, and Stone,","segments":[{"text":"Yes. That they should not worship Idols of Gold, and Silver, and Brass, and Stone,","proofs":["Revelation 9:20"],"refs":[{"printed":"Revelation 9:20","osis":["Rev.9.20"]}],"note":null}],"items":[]}]},{"question":"Doth this Commandment forbid the making of Images for a Religious Use?","answer":"Yes. Cursed be the Man that maketh any graven Image,","segments":[{"text":"Yes. Cursed be the Man that maketh any graven Image,","proofs":["Deuteronomy 27:15"],"refs":[{"printed":"Deuteronomy 27:15","osis":["Deut.27.15"]}],"note":null}],"items":[{"question":"Doth it forbid the making an Image of what is in Heaven above?","answer":"Yes. Lest thou lift up thine Eyes unto Heaven, and when thou seest the Sun, and the Moon, and the Stars, should’st be driven to worship them.","segments":[{"text":"Yes. Lest thou lift up thine Eyes unto Heaven, and when thou seest the Sun, and the Moon, and the Stars, should’st be driven to worship them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Or on Earth beneath?","answer":"Yes. As they changed their Glory into the Similitude of an Ox,","segments":[{"text":"Yes. As they changed their Glory into the Similitude of an Ox,","proofs":["Psalm 106:20"],"refs":[{"printed":"Psalm 106:20","osis":["Ps.106.20"]}],"note":null}],"items":[]},{"question":"Or in the Waters under the Earth?","answer":"Yes. As they made the Likeness of creeping Things,","segments":[{"text":"Yes. As they made the Likeness of creeping Things,","proofs":["Romans 1:23"],"refs":[{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"note":null}],"items":[]}]},{"question":"Doth it forbid us to bow down to them?","answer":"Yes. Shall I bow down to the Stock of a Tree?","segments":[{"text":"Yes. Shall I bow down to the Stock of a Tree?","proofs":["Isaiah 44:19"],"refs":[{"printed":"Isaiah 44:19","osis":["Isa.44.19"]}],"note":null}],"items":[{"question":"Or to worship them?","answer":"Yes. Thou shalt worship no other God,","segments":[{"text":"Yes. Thou shalt worship no other God,","proofs":["Exodus 34:14"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]}],"note":null}],"items":[]},{"question":"Or to shew any Respect to them?","answer":"Yes. I will take away the Names of Baalim out of their Mouth,","segments":[{"text":"Yes. I will take away the Names of Baalim out of their Mouth,","proofs":["Hosea 2:17"],"refs":[{"printed":"Hosea 2:17","osis":["Hos.2.17"]}],"note":null}],"items":[]},{"question":"Was it requisite this Commandment should be thus enlarg’d?","answer":"Yes. Precept must be upon Precept, and Line upon Line,","segments":[{"text":"Yes. Precept must be upon Precept, and Line upon Line,","proofs":["Isaiah 28:10"],"refs":[{"printed":"Isaiah 28:10","osis":["Isa.28.10"]}],"note":null}],"items":[]},{"question":"And that it should be back’d with many Reasons?","answer":"Yes. For they are mad upon their Idols,","segments":[{"text":"Yes. For they are mad upon their Idols,","proofs":["Jeremiah 50:38"],"refs":[{"printed":"Jeremiah 50:38","osis":["Jer.50.38"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":50,"title":"What is required in the Second Commandment?","part":null,"questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"What is required in the Second Commandment?","answer":"The Second Commandment requires the receiving, observing, and keeping pure and entire all such Religious Worship and Ordinances as God hath appointed in his Word.","segments":[{"text":"The Second Commandment requires the receiving, observing, and keeping pure and entire all such Religious Worship and Ordinances as God hath appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it our Duty solemnly to worship God?","answer":"Yes. Thou shalt worship the Lord thy God,","segments":[{"text":"Yes. Thou shalt worship the Lord thy God,","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null}],"items":[{"question":"Do we thereby honour him?","answer":"Yes. We give unto him the Glory due unto his Name,","segments":[{"text":"Yes. We give unto him the Glory due unto his Name,","proofs":["Psalm 29:2"],"refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null}],"items":[]},{"question":"Doth the Light of Nature teach us to worship God?","answer":"Yes. They cried every Man unto his God,","segments":[{"text":"Yes. They cried every Man unto his God,","proofs":["Jonah 1:5"],"refs":[{"printed":"Jonah 1:5","osis":["Jonah.1.5"]}],"note":null}],"items":[]},{"question":"But doth it teach us sufficiently how to worship him?","answer":"No. Whom therefore ye ignorantly worship,","segments":[{"text":"No. Whom therefore ye ignorantly worship,","proofs":["Acts 17:23"],"refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"note":null}],"items":[]},{"question":"Hath God in his Word appointed us in what Way to worship him?","answer":"Yes. For this was ordained in Joseph for a Testimony,","segments":[{"text":"Yes. For this was ordained in Joseph for a Testimony,","proofs":["Psalm 81:5"],"refs":[{"printed":"Psalm 81:5","osis":["Ps.81.5"]}],"note":null}],"items":[]},{"question":"And must we worship him in the appointed Way?","answer":"Yes. See thou make all Things according to the Patern shew’d thee,","segments":[{"text":"Yes. See thou make all Things according to the Patern shew’d thee,","proofs":["Hebrews 8:5"],"refs":[{"printed":"Hebrews 8:5","osis":["Heb.8.5"]}],"note":null}],"items":[]}]},{"question":"Are we to receive such Ordinances as God hath appointed?","answer":"Yes. The Lord our God will we serve, and his Voice will we obey,","segments":[{"text":"Yes. The Lord our God will we serve, and his Voice will we obey,","proofs":["Joshua 24:24"],"refs":[{"printed":"Joshua 24:24","osis":["Josh.24.24"]}],"note":null}],"items":[{"question":"Should we labour to understand them?","answer":"Yes. What mean ye by this Service?","segments":[{"text":"Yes. What mean ye by this Service?","proofs":["Exodus 12:26"],"refs":[{"printed":"Exodus 12:26","osis":["Exod.12.26"]}],"note":null}],"items":[]},{"question":"And are we to observe them?","answer":"Yes. Observe all Things whatsoever I have commanded you,","segments":[{"text":"Yes. Observe all Things whatsoever I have commanded you,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]},{"question":"And to observe them duly?","answer":"Yes. As the Duty of every Day requires,","segments":[{"text":"Yes. As the Duty of every Day requires,","proofs":["Ezra 3:4"],"refs":[{"printed":"Ezra 3:4","osis":["Ezra.3.4"]}],"note":null}],"items":[]}]},{"question":"Are we to keep God’s Ordinances?","answer":"Yes. That good thing which was committed to thee, keep,","segments":[{"text":"Yes. That good thing which was committed to thee, keep,","proofs":["2 Timothy 1:14"],"refs":[{"printed":"2 Timothy 1:14","osis":["2Tim.1.14"]}],"note":null}],"items":[{"question":"Are we to keep them carefully?","answer":"Yes. Keep them as the Apple of thine Eye,","segments":[{"text":"Yes. Keep them as the Apple of thine Eye,","proofs":["Proverbs 7:2"],"refs":[{"printed":"Proverbs 7:2","osis":["Prov.7.2"]}],"note":null}],"items":[]},{"question":"Must we keep them pure without Corruption?","answer":"Yes. Add thou not to his Words,","segments":[{"text":"Yes. Add thou not to his Words,","proofs":["Proverbs 30:6"],"refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"note":null}],"items":[]},{"question":"And entire, without Diminution?","answer":"Yes. We must walk in all the Ordinances of the Lord,","segments":[{"text":"Yes. We must walk in all the Ordinances of the Lord,","proofs":["Luke 1:6"],"refs":[{"printed":"Luke 1:6","osis":["Luke.1.6"]}],"note":null}],"items":[]},{"question":"May we neither add nor diminish?","answer":"No. Thou shalt neither add thereto, nor diminish from it,","segments":[{"text":"No. Thou shalt neither add thereto, nor diminish from it,","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null}],"items":[]}]},{"question":"Must we worship God in the Spirit?","answer":"Yes. We are the Circumcision that worship God in the Spirit,","segments":[{"text":"Yes. We are the Circumcision that worship God in the Spirit,","proofs":["Philippians 3:3"],"refs":[{"printed":"Philippians 3:3","osis":["Phil.3.3"]}],"note":null}],"items":[{"question":"Must we be honoured with God in every Service?","answer":"Yes. For bodily Exercise profiteth little,","segments":[{"text":"Yes. For bodily Exercise profiteth little,","proofs":["1 Timothy 4:8"],"refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null}],"items":[]},{"question":"Is Ignorance the Mother of Devotion?","answer":"No. For if ye offer the Lord for Sacrifice is it not Evil?","segments":[{"text":"No. For if ye offer the Lord for Sacrifice is it not Evil?","proofs":["Malachi 1:8"],"refs":[{"printed":"Malachi 1:8","osis":["Mal.1.8"]}],"note":null}],"items":[]},{"question":"Is it the Mother of Destruction?","answer":"Yes. My People are destroy’d for lack of Knowledge,","segments":[{"text":"Yes. My People are destroy’d for lack of Knowledge,","proofs":["Hosea 4:6"],"refs":[{"printed":"Hosea 4:6","osis":["Hos.4.6"]}],"note":null}],"items":[]}]},{"question":"Ought we to have an Eye to the Word of God in our Religious Worship?","answer":"Yes. For whatsoever is not of Faith is Sin,","segments":[{"text":"Yes. For whatsoever is not of Faith is Sin,","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null}],"items":[{"question":"And to glorifie God in it?","answer":"Yes. I will be sanctified in them that come nigh unto me,","segments":[{"text":"Yes. I will be sanctified in them that come nigh unto me,","proofs":["Leviticus 10:3"],"refs":[{"printed":"Leviticus 10:3","osis":["Lev.10.3"]}],"note":null}],"items":[]},{"question":"And ought we to shun all Idolatrous Worships?","answer":"Yes. For I would not that you should have Fellowship with Devils,","segments":[{"text":"Yes. For I would not that you should have Fellowship with Devils,","proofs":["1 Corinthians 10:20"],"refs":[{"printed":"1 Corinthians 10:20","osis":["1Cor.10.20"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":51,"title":"What is forbidden in the Second Commandment?","part":null,"questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Second Commandment?","answer":"The Second Commandment forbiddeth the Worshipping of God by Images, or any other Way not appointed in his Word.","segments":[{"text":"The Second Commandment forbiddeth the Worshipping of God by Images, or any other Way not appointed in his Word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it a Sin to worship the true God by Images?","answer":"Yes. For it changes the Truth of God into a Lie,","segments":[{"text":"Yes. For it changes the Truth of God into a Lie,","proofs":["Romans 1:25"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null}],"items":[{"question":"Are not Images Laymens Books?","answer":"No. For the Image is a Teacher of Lies,","segments":[{"text":"No. For the Image is a Teacher of Lies,","proofs":["Habakkuk 2:18"],"refs":[{"printed":"Habakkuk 2:18","osis":["Hab.2.18"]}],"note":null}],"items":[]},{"question":"Is it possible to make an Image of God?","answer":"No. We ought not to think that the Godhead is like unto Gold, or Silver, or Stone, graven by Art, and Man’s Device,","segments":[{"text":"No. We ought not to think that the Godhead is like unto Gold, or Silver, or Stone, graven by Art, and Man’s Device,","proofs":["Acts 17:29"],"refs":[{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null}],"items":[]},{"question":"Do we know what to represent God by?","answer":"No. To whom then will ye liken God?","segments":[{"text":"No. To whom then will ye liken God?","proofs":["Isaiah 40:18"],"refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"note":null}],"items":[]},{"question":"Do they that pretend to it put a great Affront upon him?","answer":"Yes. For they change the Glory of the Incorruptible God into an Image made like to Corruptible Man,","segments":[{"text":"Yes. For they change the Glory of the Incorruptible God into an Image made like to Corruptible Man,","proofs":["Romans 1:23"],"refs":[{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"note":null}],"items":[]}]},{"question":"May we worship Christ by an Image?","answer":"No. For though we have known Christ after the Flesh, yet now henceforth know we him no more,","segments":[{"text":"No. For though we have known Christ after the Flesh, yet now henceforth know we him no more,","proofs":["2 Corinthians 5:16"],"refs":[{"printed":"2 Corinthians 5:16","osis":["2Cor.5.16"]}],"note":null}],"items":[{"question":"Is it Idolatry to worship the consecrated Host?","answer":"Yes. For it is Bread which we break,","segments":[{"text":"Yes. For it is Bread which we break,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"Is it Idolatry to pray to Saints and Angels?","answer":"Yes. See thou do it not, but worship God,","segments":[{"text":"Yes. See thou do it not, but worship God,","proofs":["Revelation 19:10","Revelation 22:9"],"refs":[{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Revelation 22:9","osis":["Rev.22.9"]}],"note":null}],"items":[]}]},{"question":"Must we be careful to avoid all Appearance of Idolatry?","answer":"Yes. Take ye therefore good Heed to your selves, lest ye corrupt your selves,","segments":[{"text":"Yes. Take ye therefore good Heed to your selves, lest ye corrupt your selves,","proofs":["Deuteronomy 4:15"],"refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]}],"note":null}],"items":[{"question":"Should we chuse to die rather than to worship Images?","answer":"Yes. But if not, be it known unto thee, O King, we will not serve thy Gods, nor worship the Golden Image which thou hast set up,","segments":[{"text":"Yes. But if not, be it known unto thee, O King, we will not serve thy Gods, nor worship the Golden Image which thou hast set up,","proofs":["Daniel 3:18"],"refs":[{"printed":"Daniel 3:18","osis":["Dan.3.18"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to worship God in any Way not appointed in his Word?","answer":"Yes. In vain do they worship me, teaching for Doctrines the Commandments of Men,","segments":[{"text":"Yes. In vain do they worship me, teaching for Doctrines the Commandments of Men,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[{"question":"May we our selves invent Ordinances of Worship?","answer":"No. They went a whoring with their own Inventions,","segments":[{"text":"No. They went a whoring with their own Inventions,","proofs":["Psalm 106:39"],"refs":[{"printed":"Psalm 106:39","osis":["Ps.106.39"]}],"note":null}],"items":[]},{"question":"Is it not enough if what we invent is not forbidden?","answer":"No. They offer’d strange Fire before the Lord, which he commanded them not,","segments":[{"text":"No. They offer’d strange Fire before the Lord, which he commanded them not,","proofs":["Leviticus 10:1"],"refs":[{"printed":"Leviticus 10:1","osis":["Lev.10.1"]}],"note":null}],"items":[]},{"question":"Is it a Sin to despise any of God’s Ordinances?","answer":"Yes. Ye said also, Behold what a Weariness is it?","segments":[{"text":"Yes. Ye said also, Behold what a Weariness is it?","proofs":["Malachi 1:13"],"refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null}],"items":[]},{"question":"Or to be careless in our Attendance upon them?","answer":"Yes. Cursed be the Deceiver that hath in his Flock a Male, and Vows and Sacrifices to the Lord a corrupt Thing,","segments":[{"text":"Yes. Cursed be the Deceiver that hath in his Flock a Male, and Vows and Sacrifices to the Lord a corrupt Thing,","proofs":["Malachi 1:14"],"refs":[{"printed":"Malachi 1:14","osis":["Mal.1.14"]}],"note":null}],"items":[]},{"question":"Are they Spiritual Idolators who make Images of God in their Fancy?","answer":"Yes. They are vain in their Imaginations, and their foolish Heart is darkned,","segments":[{"text":"Yes. They are vain in their Imaginations, and their foolish Heart is darkned,","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":52,"title":"What are the Reasons annex’d to the Second Commandment?","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Reasons annex’d to the Second Commandment?","answer":"The Reasons annex’d to the Second Commandment, are God’s Sovereignty over us, his Propriety in us, and the Zeal he hath to his own Worship.","segments":[{"text":"The Reasons annex’d to the Second Commandment, are God’s Sovereignty over us, his Propriety in us, and the Zeal he hath to his own Worship.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there good Reason why we should take heed of Idolatry?","answer":"Yes. Turn ye not to Idols, neither make to your selves Molten Gods, I am the Lord your God,","segments":[{"text":"Yes. Turn ye not to Idols, neither make to your selves Molten Gods, I am the Lord your God,","proofs":["Leviticus 19:4"],"refs":[{"printed":"Leviticus 19:4","osis":["Lev.19.4"]}],"note":null}],"items":[{"question":"Hath God a Sovereignty over us?","answer":"Yes. For he is a great God, and a great King above all gods,","segments":[{"text":"Yes. For he is a great God, and a great King above all gods,","proofs":["Psalm 95:3"],"refs":[{"printed":"Psalm 95:3","osis":["Ps.95.3"]}],"note":null}],"items":[]},{"question":"Ought we therefore to worship him as he hath appointed us?","answer":"Yes. O come let us worship, and bow down, and kneel, before the Lord our Maker,","segments":[{"text":"Yes. O come let us worship, and bow down, and kneel, before the Lord our Maker,","proofs":["Psalm 95:6"],"refs":[{"printed":"Psalm 95:6","osis":["Ps.95.6"]}],"note":null}],"items":[]},{"question":"And not to worship Idols?","answer":"Yes. For they can do neither Good nor Evil,","segments":[{"text":"Yes. For they can do neither Good nor Evil,","proofs":["Isaiah 41:23"],"refs":[{"printed":"Isaiah 41:23","osis":["Isa.41.23"]}],"note":null}],"items":[]}]},{"question":"Hath God a Propriety in us?","answer":"Yes. For we are the People of his Pasture,","segments":[{"text":"Yes. For we are the People of his Pasture,","proofs":["Psalm 95:7"],"refs":[{"printed":"Psalm 95:7","osis":["Ps.95.7"]}],"note":null}],"items":[{"question":"Ought we therefore to worship him?","answer":"Yes. He is thy Lord, and worship thou him,","segments":[{"text":"Yes. He is thy Lord, and worship thou him,","proofs":["Psalm 45:11"],"refs":[{"printed":"Psalm 45:11","osis":["Ps.45.11"]}],"note":null}],"items":[]},{"question":"And not to worship other gods?","answer":"Yes. For hath a Nation changed their gods,","segments":[{"text":"Yes. For hath a Nation changed their gods,","proofs":["Jeremiah 2:11"],"refs":[{"printed":"Jeremiah 2:11","osis":["Jer.2.11"]}],"note":null}],"items":[]}]},{"question":"Is God jealous in the Matters of his Worship?","answer":"Yes. The Lord, whose Name is jealous, is a jealous God,","segments":[{"text":"Yes. The Lord, whose Name is jealous, is a jealous God,","proofs":["Exodus 34:14"],"refs":[{"printed":"Exodus 34:14","osis":["Exod.34.14"]}],"note":null}],"items":[{"question":"Is he much displeased with those that corrupt it?","answer":"Yes. They provoked the Lord God of Israel to Anger with their Vanities,","segments":[{"text":"Yes. They provoked the Lord God of Israel to Anger with their Vanities,","proofs":["1 Kings 16:13"],"refs":[{"printed":"1 Kings 16:13","osis":["1Kgs.16.13"]}],"note":null}],"items":[]},{"question":"Do those that do so hate him?","answer":"Yes. Idolaters are Haters of God,","segments":[{"text":"Yes. Idolaters are Haters of God,","proofs":["Romans 1:25, 30"],"refs":[{"printed":"Romans 1:25, 30","osis":["Rom.1.25","Rom.1.30"]}],"note":null}],"items":[]},{"question":"Will he visit their Iniquity?","answer":"Yes. In the Day when I visit I will visit their Sin upon them,","segments":[{"text":"Yes. In the Day when I visit I will visit their Sin upon them,","proofs":["Exodus 32:34"],"refs":[{"printed":"Exodus 32:34","osis":["Exod.32.34"]}],"note":null}],"items":[]},{"question":"Will he visit it upon the Children?","answer":"Yes. Our Fathers sinned, and are not, and we have borne their Iniquities,","segments":[{"text":"Yes. Our Fathers sinned, and are not, and we have borne their Iniquities,","proofs":["Lamentations 5:7"],"refs":[{"printed":"Lamentations 5:7","osis":["Lam.5.7"]}],"note":null}],"items":[]},{"question":"And is it just with him to do so?","answer":"Yes. For they are the Children of Whoredoms,","segments":[{"text":"Yes. For they are the Children of Whoredoms,","proofs":["Hosea 2:4"],"refs":[{"printed":"Hosea 2:4","osis":["Hos.2.4"]}],"note":null}],"items":[]},{"question":"But will he visit it for ever?","answer":"No. But to the Third and Fourth Generation,","segments":[{"text":"No. But to the Third and Fourth Generation,","proofs":["Exodus 34:7"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"note":null}],"items":[]}]},{"question":"Will those that love God keep his Commandments?","answer":"Yes. If ye keep my Commandments ye shall abide in my Love,","segments":[{"text":"Yes. If ye keep my Commandments ye shall abide in my Love,","proofs":["John 15:10"],"refs":[{"printed":"John 15:10","osis":["John.15.10"]}],"note":null}],"items":[{"question":"Will he shew Mercy to such?","answer":"Yes. For he hath said, I love them that love me,","segments":[{"text":"Yes. For he hath said, I love them that love me,","proofs":["Proverbs 8:17"],"refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"note":null}],"items":[]},{"question":"Will he shew Mercy to Thousands of such?","answer":"Yes. For the Mercy of the Lord is from Everlasting to Everlasting,","segments":[{"text":"Yes. For the Mercy of the Lord is from Everlasting to Everlasting,","proofs":["Psalm 103:17"],"refs":[{"printed":"Psalm 103:17","osis":["Ps.103.17"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":53,"title":"What is the Third Commandment?","part":null,"questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Third Commandment?","answer":"The Third Commandment is, Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.","segments":[{"text":"The Third Commandment is, Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Third Commandment concern the Manner of our worshipping God?","answer":"Yes. That we serve the Lord with Fear,","segments":[{"text":"Yes. That we serve the Lord with Fear,","proofs":["Psalm 2:11"],"refs":[{"printed":"Psalm 2:11","osis":["Ps.2.11"]}],"note":null}],"items":[{"question":"Is it enough that we seek God in a due Ordinance?","answer":"No. But we must seek him after the due Order,","segments":[{"text":"No. But we must seek him after the due Order,","proofs":["1 Chronicles 15:13"],"refs":[{"printed":"1 Chronicles 15:13","osis":["1Chr.15.13"]}],"note":null}],"items":[]}]},{"question":"Is God’s Name all that whereby he makes himself known?","answer":"Yes. He proclaimed the Name of the Lord,","segments":[{"text":"Yes. He proclaimed the Name of the Lord,","proofs":["Exodus 34:5"],"refs":[{"printed":"Exodus 34:5","osis":["Exod.34.5"]}],"note":null}],"items":[{"question":"Ought we to make use of his Name?","answer":"Yes. By thee only will we make mention of thy Name,","segments":[{"text":"Yes. By thee only will we make mention of thy Name,","proofs":["Isaiah 26:13"],"refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"note":null}],"items":[]},{"question":"And to take heed of abusing it?","answer":"Yes. Neither shalt thou prophane the Name of thy God, I am the Lord,","segments":[{"text":"Yes. Neither shalt thou prophane the Name of thy God, I am the Lord,","proofs":["Leviticus 18:21"],"refs":[{"printed":"Leviticus 18:21","osis":["Lev.18.21"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":54,"title":"What is requir’d in the Third Commandment?","part":null,"questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Third Commandment?","answer":"The Third Commandment requires a Holy and Reverent Use of God’s Names, Titles, Attributes, Ordinances, Word and Works.","segments":[{"text":"The Third Commandment requires a Holy and Reverent Use of God’s Names, Titles, Attributes, Ordinances, Word and Works.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth this Commandment require us to glorifie the Name of God?","answer":"Yes. They shall worship before thee, O Lord, and shall glorifie thy Name,","segments":[{"text":"Yes. They shall worship before thee, O Lord, and shall glorifie thy Name,","proofs":["Psalm 86:9"],"refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"note":null}],"items":[{"question":"Are we to think of God’s Name with Seriousness?","answer":"Yes. They feared the Lord, and thought upon his Name,","segments":[{"text":"Yes. They feared the Lord, and thought upon his Name,","proofs":["Malachi 3:16"],"refs":[{"printed":"Malachi 3:16","osis":["Mal.3.16"]}],"note":null}],"items":[]},{"question":"Are we to speak of it with Reverence?","answer":"Yes. For God is in Heaven, and thou upon Earth, therefore let thy Words be few,","segments":[{"text":"Yes. For God is in Heaven, and thou upon Earth, therefore let thy Words be few,","proofs":["Ecclesiastes 5:2"],"refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"note":null}],"items":[]},{"question":"Are we to call upon his Name with a Holy Awe?","answer":"Yes. For we that are but Dust and Ashes speak to the Lord of Glory,","segments":[{"text":"Yes. For we that are but Dust and Ashes speak to the Lord of Glory,","proofs":["Genesis 18:27"],"refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]}],"note":null}],"items":[]},{"question":"Are we to worship God reverently in every Religious Duty?","answer":"Yes. We must serve him Acceptably, with Reverence and Godly Fear,","segments":[{"text":"Yes. We must serve him Acceptably, with Reverence and Godly Fear,","proofs":["Hebrews 12:28"],"refs":[{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"note":null}],"items":[]},{"question":"And is there good Reason for it?","answer":"Yes. For our God is a consuming Fire,","segments":[{"text":"Yes. For our God is a consuming Fire,","proofs":["Hebrews 12:29"],"refs":[{"printed":"Hebrews 12:29","osis":["Heb.12.29"]}],"note":null}],"items":[]},{"question":"Ought we to behave our selves very reverently in Publick Worship?","answer":"Yes. For God is greatly to be feared in the Assembly of his Saints, and to be had in reverence of all them that are about him,","segments":[{"text":"Yes. For God is greatly to be feared in the Assembly of his Saints, and to be had in reverence of all them that are about him,","proofs":["Psalm 89:7"],"refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"note":null}],"items":[]}]},{"question":"Must we be Holy in worshipping God?","answer":"Yes. Worship the Lord in the Beauty of Holiness,","segments":[{"text":"Yes. Worship the Lord in the Beauty of Holiness,","proofs":["Psalm 96:9"],"refs":[{"printed":"Psalm 96:9","osis":["Ps.96.9"]}],"note":null}],"items":[{"question":"Must we be Holy in Prayer and Praise?","answer":"Yes. Lifting up Holy Hands,","segments":[{"text":"Yes. Lifting up Holy Hands,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null}],"items":[]},{"question":"Must our Thoughts be fixed?","answer":"Yes. O God, my Heart is fixed,","segments":[{"text":"Yes. O God, my Heart is fixed,","proofs":["Psalm 108:1"],"refs":[{"printed":"Psalm 108:1","osis":["Ps.108.1"]}],"note":null}],"items":[]},{"question":"Must Pious and Devout Affections be working in us?","answer":"Yes. We must be fervent in Spirit, serving the Lord,","segments":[{"text":"Yes. We must be fervent in Spirit, serving the Lord,","proofs":["Romans 12:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"note":null}],"items":[]},{"question":"Must we be very humble in our Approaches to God?","answer":"Yes. As the Publican that stood afar off, and would not so much as lift up his Eyes to Heaven,","segments":[{"text":"Yes. As the Publican that stood afar off, and would not so much as lift up his Eyes to Heaven,","proofs":["Luke 18:13"],"refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"note":null}],"items":[]}]},{"question":"Must we give Glory to God in his Word?","answer":"Yes. For thou hast magnified thy Word above all thy Name,","segments":[{"text":"Yes. For thou hast magnified thy Word above all thy Name,","proofs":["Psalm 138:2"],"refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"note":null}],"items":[{"question":"Must we hear it with Reverence?","answer":"Yes. We are all here present before God, to hear all Things that are commanded thee of God,","segments":[{"text":"Yes. We are all here present before God, to hear all Things that are commanded thee of God,","proofs":["Acts 10:33"],"refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null}],"items":[]},{"question":"Must we give Glory to God in Swearing when we are call’d to it?","answer":"Yes. Thou shalt fear the Lord thy God; and shalt swear by his Name,","segments":[{"text":"Yes. Thou shalt fear the Lord thy God; and shalt swear by his Name,","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null}],"items":[]},{"question":"Must we be cautious in Swearing?","answer":"Yes. We must fear an Oath,","segments":[{"text":"Yes. We must fear an Oath,","proofs":["Ecclesiastes 9:2"],"refs":[{"printed":"Ecclesiastes 9:2","osis":["Eccl.9.2"]}],"note":null}],"items":[]},{"question":"Must we be consciencious in Swearing?","answer":"Yes. Thou shalt swear in Truth, in Judgment, and in Righteousness,","segments":[{"text":"Yes. Thou shalt swear in Truth, in Judgment, and in Righteousness,","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null}],"items":[]},{"question":"Must we give Glory to God in Vowing?","answer":"Yes. Vow and pay unto the Lord your God,","segments":[{"text":"Yes. Vow and pay unto the Lord your God,","proofs":["Psalm 76:11"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"note":null}],"items":[]}]},{"question":"Must we glorifie God in his great Works?","answer":"Yes. We must magnifie his Works which Men behold,","segments":[{"text":"Yes. We must magnifie his Works which Men behold,","proofs":["Job 36:24"],"refs":[{"printed":"Job 36:24","osis":["Job.36.24"]}],"note":null}],"items":[{"question":"And must we glorifie him by our good Works?","answer":"Yes. Let every one that names the Name of Christ depart from Iniquity,","segments":[{"text":"Yes. Let every one that names the Name of Christ depart from Iniquity,","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":55,"title":"What is forbidden in the Third Commandment?","part":null,"questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Third Commandment?","answer":"The Third Commandment forbiddeth all Profaning or Abusing of any thing whereby God makes himself known.","segments":[{"text":"The Third Commandment forbiddeth all Profaning or Abusing of any thing whereby God makes himself known.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do all Hypocrites take God’s Name in vain?","answer":"Yes. For they make mention of the God of Israel, but not in Truth and Righteousness,","segments":[{"text":"Yes. For they make mention of the God of Israel, but not in Truth and Righteousness,","proofs":["Isaiah 48:1"],"refs":[{"printed":"Isaiah 48:1","osis":["Isa.48.1"]}],"note":null}],"items":[{"question":"Do they thereby Profane that Name?","answer":"Yes. For the Name of God is blasphemed through them,","segments":[{"text":"Yes. For the Name of God is blasphemed through them,","proofs":["Romans 2:24"],"refs":[{"printed":"Romans 2:24","osis":["Rom.2.24"]}],"note":null}],"items":[]},{"question":"Do Hypocritical Worshippers take God’s Name in vain?","answer":"Yes. For with their Mouth they shew much Love, but their Heart goeth after their Covetousness,","segments":[{"text":"Yes. For with their Mouth they shew much Love, but their Heart goeth after their Covetousness,","proofs":["Ezekiel 33:31"],"refs":[{"printed":"Ezekiel 33:31","osis":["Ezek.33.31"]}],"note":null}],"items":[]},{"question":"And is their seeming Religion a vain Religion?","answer":"Yes. That Man’s Religion is vain,","segments":[{"text":"Yes. That Man’s Religion is vain,","proofs":["James 1:26"],"refs":[{"printed":"James 1:26","osis":["Jas.1.26"]}],"note":null}],"items":[]},{"question":"Can it be pleasing to God?","answer":"No. Bring no more Oblations,","segments":[{"text":"No. Bring no more Oblations,","proofs":["Isaiah 1:11, 13"],"refs":[{"printed":"Isaiah 1:11, 13","osis":["Isa.1.11","Isa.1.13"]}],"note":null}],"items":[]},{"question":"Can it be profitable to themselves?","answer":"No. For they receive the Grace of God in vain,","segments":[{"text":"No. For they receive the Grace of God in vain,","proofs":["2 Corinthians 6:1"],"refs":[{"printed":"2 Corinthians 6:1","osis":["2Cor.6.1"]}],"note":null}],"items":[]},{"question":"Do Covenant-Breakers take God’s Name in vain?","answer":"Yes. For they lie unto him with their Tongues,","segments":[{"text":"Yes. For they lie unto him with their Tongues,","proofs":["Psalm 78:36"],"refs":[{"printed":"Psalm 78:36","osis":["Ps.78.36"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin against this Commandment to use the Name of God lightly and carelessly?","answer":"Yes. For thou shalt fear this glorious and fearful Name, the Lord thy God,","segments":[{"text":"Yes. For thou shalt fear this glorious and fearful Name, the Lord thy God,","proofs":["Deuteronomy 28:58"],"refs":[{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"note":null}],"items":[{"question":"Will God’s Friends thus affront him?","answer":"No. Thine Enemies take thy Name in vain,","segments":[{"text":"No. Thine Enemies take thy Name in vain,","proofs":["Psalm 139:20"],"refs":[{"printed":"Psalm 139:20","osis":["Ps.139.20"]}],"note":null}],"items":[]},{"question":"Is it the Character of the Wicked?","answer":"Yes. Thou art near in their Mouth, and far from their Reins,","segments":[{"text":"Yes. Thou art near in their Mouth, and far from their Reins,","proofs":["Jeremiah 12:2"],"refs":[{"printed":"Jeremiah 12:2","osis":["Jer.12.2"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin against this Commandment to swear rashly?","answer":"Yes. Above all Things, my Brethren, swear not,","segments":[{"text":"Yes. Above all Things, my Brethren, swear not,","proofs":["James 5:12"],"refs":[{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null}],"items":[{"question":"Is it a Sin to swear by Creatures?","answer":"Yes. Whether by the Heaven, or by the Earth, or by thy Head,","segments":[{"text":"Yes. Whether by the Heaven, or by the Earth, or by thy Head,","proofs":["Matthew 5:34–36"],"refs":[{"printed":"Matthew 5:34–36","osis":["Matt.5.34-Matt.5.36"]}],"note":null}],"items":[]},{"question":"Must our Communication be Yea, Yea, and Nay, Nay?","answer":"Yes. For whatsoever is more than these cometh of Evil,","segments":[{"text":"Yes. For whatsoever is more than these cometh of Evil,","proofs":["Matthew 5:37"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]}],"note":null}],"items":[]},{"question":"Is it a Sin to swear falsly?","answer":"Yes. Thou shalt not forswear thy self,","segments":[{"text":"Yes. Thou shalt not forswear thy self,","proofs":["Matthew 5:33"],"refs":[{"printed":"Matthew 5:33","osis":["Matt.5.33"]}],"note":null}],"items":[]},{"question":"Is Profane Swearing a great Sin?","answer":"Yes. For it blasphemes that worthy Name by which we are called,","segments":[{"text":"Yes. For it blasphemes that worthy Name by which we are called,","proofs":["James 2:7"],"refs":[{"printed":"James 2:7","osis":["Jas.2.7"]}],"note":null}],"items":[]},{"question":"Is it an inexcusable Sin?","answer":"Yes. For they transgress without Cause,","segments":[{"text":"Yes. For they transgress without Cause,","proofs":["Psalm 25:3"],"refs":[{"printed":"Psalm 25:3","osis":["Ps.25.3"]}],"note":null}],"items":[]},{"question":"Doth it bring Judgments upon Families?","answer":"Yes. For the Curse shall enter into the House of him that swears falsly, and shall consume it,","segments":[{"text":"Yes. For the Curse shall enter into the House of him that swears falsly, and shall consume it,","proofs":["Zechariah 5:4"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"note":null}],"items":[]},{"question":"And upon Nations?","answer":"Yes. Because of swearing the Land mourns,","segments":[{"text":"Yes. Because of swearing the Land mourns,","proofs":["Jeremiah 23:10"],"refs":[{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin against this Commandment to jest with the Word of God?","answer":"Yes. Be ye not Mockers, lest your Hands be made strong,","segments":[{"text":"Yes. Be ye not Mockers, lest your Hands be made strong,","proofs":["Isaiah 28:22"],"refs":[{"printed":"Isaiah 28:22","osis":["Isa.28.22"]}],"note":null}],"items":[{"question":"Or to use it as a Charm?","answer":"Yes. As those Exorcists which said, We adjure you by Jesus, whom Paul preacheth,","segments":[{"text":"Yes. As those Exorcists which said, We adjure you by Jesus, whom Paul preacheth,","proofs":["Acts 19:13"],"refs":[{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"note":null}],"items":[]},{"question":"Is it a Sin to put a Slight upon Sacred Things?","answer":"Yes. Ye have profaned my Name, in that ye say, The Table of the Lord is contemptible,","segments":[{"text":"Yes. Ye have profaned my Name, in that ye say, The Table of the Lord is contemptible,","proofs":["Malachi 1:12"],"refs":[{"printed":"Malachi 1:12","osis":["Mal.1.12"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":56,"title":"What is the Reason annexed to the Third Commandment?","part":null,"questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Reason annexed to the Third Commandment?","answer":"The Reason annexed to the Third Commandment is, That however the Breakers of this Commandment may escape Punishment from Men, yet the Lord our God will not suffer them to escape his Righteous Judgment.","segments":[{"text":"The Reason annexed to the Third Commandment is, That however the Breakers of this Commandment may escape Punishment from Men, yet the Lord our God will not suffer them to escape his Righteous Judgment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do the Breakers of the Third Commandment commonly escape Punishment from Men?","answer":"Yes. For Men hear the Voice of Swearing, and utter it not,","segments":[{"text":"Yes. For Men hear the Voice of Swearing, and utter it not,","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null}],"items":[{"question":"And do they fancy they shall escape God’s Judgments?","answer":"Yes. The Wicked contemn God, and yet say in their Heart, He will not require it,","segments":[{"text":"Yes. The Wicked contemn God, and yet say in their Heart, He will not require it,","proofs":["Psalm 10:13"],"refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"note":null}],"items":[]},{"question":"But shall they escape God’s Judgments?","answer":"No. Be not deceived, God is not mocked,","segments":[{"text":"No. Be not deceived, God is not mocked,","proofs":["Galatians 6:7"],"refs":[{"printed":"Galatians 6:7","osis":["Gal.6.7"]}],"note":null}],"items":[]}]},{"question":"Shall those that profane God’s Holy Name escape his Righteous Judgments?","answer":"No. The Lord will make their Plagues wonderful,","segments":[{"text":"No. The Lord will make their Plagues wonderful,","proofs":["Deuteronomy 28:59"],"refs":[{"printed":"Deuteronomy 28:59","osis":["Deut.28.59"]}],"note":null}],"items":[{"question":"Shall Hypocrites escape them?","answer":"No. Wo unto you Scribes and Pharisees, Hypocrites,","segments":[{"text":"No. Wo unto you Scribes and Pharisees, Hypocrites,","proofs":["Matthew 23:13"],"refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"note":null}],"items":[]},{"question":"Shall Scoffers escape them?","answer":"No. For they shall be broken, and snared, and taken,","segments":[{"text":"No. For they shall be broken, and snared, and taken,","proofs":["Isaiah 28:13"],"refs":[{"printed":"Isaiah 28:13","osis":["Isa.28.13"]}],"note":null}],"items":[]},{"question":"Shall Covenant-breakers escape them?","answer":"No. Seeing he despised the Oath, by breaking the Covenant, he shall not escape,","segments":[{"text":"No. Seeing he despised the Oath, by breaking the Covenant, he shall not escape,","proofs":["Ezekiel 17:18"],"refs":[{"printed":"Ezekiel 17:18","osis":["Ezek.17.18"]}],"note":null}],"items":[]}]},{"question":"Shall Swearers go unpunished?","answer":"No. For he that sweareth shall be cut off,","segments":[{"text":"No. For he that sweareth shall be cut off,","proofs":["Zechariah 5:3"],"refs":[{"printed":"Zechariah 5:3","osis":["Zech.5.3"]}],"note":null}],"items":[{"question":"Shall they that use God’s Name vainly go unpunished?","answer":"No. For for every idle Word that Men speak they must give Account,","segments":[{"text":"No. For for every idle Word that Men speak they must give Account,","proofs":["Matthew 12:36"],"refs":[{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"note":null}],"items":[]},{"question":"And shall their Words be Witnesses against them?","answer":"Yes. God shall cause their own Tongues to fall upon them,","segments":[{"text":"Yes. God shall cause their own Tongues to fall upon them,","proofs":["Psalm 64:8"],"refs":[{"printed":"Psalm 64:8","osis":["Ps.64.8"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":57,"title":"What is the Fourth Commandment?","part":null,"questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Fourth Commandment?","answer":"The Fourth Commandment is, Remember the Sabbath Day to keep it Holy; Six Days shalt thou labour, and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God; in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattel, nor thy Stranger that is within thy Gates. For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day; wherefore the Lord blessed the Sabbath Day, and hallowed it.","segments":[{"text":"The Fourth Commandment is, Remember the Sabbath Day to keep it Holy; Six Days shalt thou labour, and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God; in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattel, nor thy Stranger that is within thy Gates. For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day; wherefore the Lord blessed the Sabbath Day, and hallowed it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Fourth Commandment concern the Time of Worship?","answer":"Yes. For there is a time to every Purpose,","segments":[{"text":"Yes. For there is a time to every Purpose,","proofs":["Ecclesiastes 3:1"],"refs":[{"printed":"Ecclesiastes 3:1","osis":["Eccl.3.1"]}],"note":null}],"items":[{"question":"Must our Worship be confin’d to that Time?","answer":"No. For we must pray always,","segments":[{"text":"No. For we must pray always,","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null}],"items":[]},{"question":"But is that appointed for the certain Time?","answer":"Yes. Blow up the Trumpet in the time appointed,","segments":[{"text":"Yes. Blow up the Trumpet in the time appointed,","proofs":["Psalm 81:3"],"refs":[{"printed":"Psalm 81:3","osis":["Ps.81.3"]}],"note":null}],"items":[]},{"question":"Is it the Will of God we should take special notice of this Command?","answer":"Yes. For he hath said, Remember it.","segments":[{"text":"Yes. For he hath said, Remember it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are we apt to forget it?","answer":"Yes. They have hid their Eyes from my Sabbaths,","segments":[{"text":"Yes. They have hid their Eyes from my Sabbaths,","proofs":["Ezekiel 22:26"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null}],"items":[]}]},{"question":"Must we keep holy the Sabbath Day?","answer":"Yes. Keep the Sabbath Day to sanctifie it,","segments":[{"text":"Yes. Keep the Sabbath Day to sanctifie it,","proofs":["Deuteronomy 5:12"],"refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"note":null}],"items":[{"question":"Is a Sabbath a Day of Rest?","answer":"Yes. It shall be a Sabbath of Rest unto you,","segments":[{"text":"Yes. It shall be a Sabbath of Rest unto you,","proofs":["Leviticus 16:31"],"refs":[{"printed":"Leviticus 16:31","osis":["Lev.16.31"]}],"note":null}],"items":[]},{"question":"Must we Labour the Six Days, and do all our Work?","answer":"Yes. For in the sweat of thy Face shalt thou eat Bread,","segments":[{"text":"Yes. For in the sweat of thy Face shalt thou eat Bread,","proofs":["Genesis 3:19"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null}],"items":[]},{"question":"But is not Work for God part of our Work?","answer":"Yes. For we must Work the Works of God,","segments":[{"text":"Yes. For we must Work the Works of God,","proofs":["John 6:28"],"refs":[{"printed":"John 6:28","osis":["John.6.28"]}],"note":null}],"items":[]},{"question":"Must we not then do that on the Six Days?","answer":"Yes. Every Day will I bless thee,","segments":[{"text":"Yes. Every Day will I bless thee,","proofs":["Psalm 145:2"],"refs":[{"printed":"Psalm 145:2","osis":["Ps.145.2"]}],"note":null}],"items":[]},{"question":"But must we especially do it on Sabbath Days?","answer":"Yes. For it is the Holy of the Lord,","segments":[{"text":"Yes. For it is the Holy of the Lord,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"Must we therefore Rest from other Work on that Day?","answer":"Yes. That we may attend upon the Lord without Distraction,","segments":[{"text":"Yes. That we may attend upon the Lord without Distraction,","proofs":["1 Corinthians 7:35"],"refs":[{"printed":"1 Corinthians 7:35","osis":["1Cor.7.35"]}],"note":null}],"items":[]}]},{"question":"Must Children keep holy the Sabbath Day?","answer":"Yes. Thou, and thy Son, and thy Daughter.","segments":[{"text":"Yes. Thou, and thy Son, and thy Daughter.","proofs":[],"refs":[],"note":null}],"items":[{"question":"And Servants?","answer":"Yes. That thy Man-Servant, and thy Maid-Servant, may Rest as well as thou,","segments":[{"text":"Yes. That thy Man-Servant, and thy Maid-Servant, may Rest as well as thou,","proofs":["Deuteronomy 5:14"],"refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"note":null}],"items":[]},{"question":"And is there good Reason for the Sanctification of the Sabbath?","answer":"Yes. Ye shall keep my Sabbaths, I am the Lord your God,","segments":[{"text":"Yes. Ye shall keep my Sabbaths, I am the Lord your God,","proofs":["Leviticus 19:3"],"refs":[{"printed":"Leviticus 19:3","osis":["Lev.19.3"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":58,"title":"What is requir’d in the Fourth Commandment?","part":null,"questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Fourth Commandment?","answer":"The Fourth Commandment requires the keeping holy to God such set Times as he hath Appointed in his Word; expresly one whole Day in Seven to be a Holy Sabbath unto himself.","segments":[{"text":"The Fourth Commandment requires the keeping holy to God such set Times as he hath Appointed in his Word; expresly one whole Day in Seven to be a Holy Sabbath unto himself.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must Holy Time be kept Holy?","answer":"Yes. For every thing is beautiful in its Season,","segments":[{"text":"Yes. For every thing is beautiful in its Season,","proofs":["Ecclesiastes 3:11"],"refs":[{"printed":"Ecclesiastes 3:11","osis":["Eccl.3.11"]}],"note":null}],"items":[{"question":"Can Man make Time Holy?","answer":"No. For I am the Lord which sanctifie you,","segments":[{"text":"No. For I am the Lord which sanctifie you,","proofs":["Leviticus 20:8"],"refs":[{"printed":"Leviticus 20:8","osis":["Lev.20.8"]}],"note":null}],"items":[]}]},{"question":"Hath God appointed a Sabbath?","answer":"Yes. ’Tis as the Lord thy God hath commanded thee,","segments":[{"text":"Yes. ’Tis as the Lord thy God hath commanded thee,","proofs":["Deuteronomy 5:12"],"refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"note":null}],"items":[{"question":"Had he Authority to do so?","answer":"Yes. For the Day is thine, the Night also is thine,","segments":[{"text":"Yes. For the Day is thine, the Night also is thine,","proofs":["Psalm 74:16"],"refs":[{"printed":"Psalm 74:16","osis":["Ps.74.16"]}],"note":null}],"items":[]},{"question":"Did he appoint it for us?","answer":"Yes. For the Sabbath was made for Man,","segments":[{"text":"Yes. For the Sabbath was made for Man,","proofs":["Mark 2:27"],"refs":[{"printed":"Mark 2:27","osis":["Mark.2.27"]}],"note":null}],"items":[]},{"question":"Did he appoint one Day in Seven?","answer":"Yes. For a Seventh Day is the Sabbath of the Lord thy God.","segments":[{"text":"Yes. For a Seventh Day is the Sabbath of the Lord thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"One whole Day?","answer":"Yes. For the Evening and the Morning was the First Day,","segments":[{"text":"Yes. For the Evening and the Morning was the First Day,","proofs":["Genesis 1:5"],"refs":[{"printed":"Genesis 1:5","osis":["Gen.1.5"]}],"note":null}],"items":[]}]},{"question":"Must we keep it?","answer":"Yes. Verily my Sabbaths ye shall keep,","segments":[{"text":"Yes. Verily my Sabbaths ye shall keep,","proofs":["Exodus 31:13"],"refs":[{"printed":"Exodus 31:13","osis":["Exod.31.13"]}],"note":null}],"items":[{"question":"Must we keep it as a Treasure?","answer":"Yes. We must call the Sabbath Honourable,","segments":[{"text":"Yes. We must call the Sabbath Honourable,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"And keep it as a Talent?","answer":"Yes. For thou madest known unto them thy Holy Sabbaths,","segments":[{"text":"Yes. For thou madest known unto them thy Holy Sabbaths,","proofs":["Nehemiah 9:14"],"refs":[{"printed":"Nehemiah 9:14","osis":["Neh.9.14"]}],"note":null}],"items":[]},{"question":"Must we keep it with Care?","answer":"Yes. We must lay hold on it, to keep the Sabbath from polluting it,","segments":[{"text":"Yes. We must lay hold on it, to keep the Sabbath from polluting it,","proofs":["Isaiah 56:2"],"refs":[{"printed":"Isaiah 56:2","osis":["Isa.56.2"]}],"note":null}],"items":[]},{"question":"Must we keep it Holy to God?","answer":"Yes. For he that regardeth the Day, regardeth it to the Lord,","segments":[{"text":"Yes. For he that regardeth the Day, regardeth it to the Lord,","proofs":["Romans 14:6"],"refs":[{"printed":"Romans 14:6","osis":["Rom.14.6"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":59,"title":"Which Day of the Seven hath God appointed to be the Weekly Sabbath?","part":null,"questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"Which Day of the Seven hath God appointed to be the Weekly Sabbath?","answer":"From the beginning of the World to the Resurrection of Christ, God appointed the Seventh Day of the Week to be the Weekly Sabbath; and the First Day of the Week ever since to continue to the end of the World, which is the Christian Sabbath.","segments":[{"text":"From the beginning of the World to the Resurrection of Christ, God appointed the Seventh Day of the Week to be the Weekly Sabbath; and the First Day of the Week ever since to continue to the end of the World, which is the Christian Sabbath.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was the Sabbath appointed from the beginning of the World?","answer":"Yes. God blessed the Seventh Day, and sanctified it, when the Heavens and the Earth were finished,","segments":[{"text":"Yes. God blessed the Seventh Day, and sanctified it, when the Heavens and the Earth were finished,","proofs":["Genesis 2:1, 3"],"refs":[{"printed":"Genesis 2:1, 3","osis":["Gen.2.1","Gen.2.3"]}],"note":null}],"items":[{"question":"Was it in Remembrance of the Work of Creation?","answer":"Yes. Because that in it he rested from all his Work,","segments":[{"text":"Yes. Because that in it he rested from all his Work,","proofs":["Genesis 2:3"],"refs":[{"printed":"Genesis 2:3","osis":["Gen.2.3"]}],"note":null}],"items":[]},{"question":"Was it observ’d before the giving of the Law upon Mount Sinai?","answer":"Yes. For before that it was said, To morrow is the Rest of the Holy Sabbath to the Lord,","segments":[{"text":"Yes. For before that it was said, To morrow is the Rest of the Holy Sabbath to the Lord,","proofs":["Exodus 16:23"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"note":null}],"items":[]},{"question":"Was that appointed to be kept on the Seventh Day of the Week?","answer":"Yes. For he spake of the Seventh Day on this wise,","segments":[{"text":"Yes. For he spake of the Seventh Day on this wise,","proofs":["Hebrews 4:4"],"refs":[{"printed":"Hebrews 4:4","osis":["Heb.4.4"]}],"note":null}],"items":[]}]},{"question":"Was the Law of the Sabbath given more particularly to Israel?","answer":"Yes. I gave them my Sabbaths to be a Sign between me and them,","segments":[{"text":"Yes. I gave them my Sabbaths to be a Sign between me and them,","proofs":["Ezekiel 20:12"],"refs":[{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]}],"note":null}],"items":[{"question":"Was it religiously observ’d among them?","answer":"Yes. For their Enemies did Mock at their Sabbaths,","segments":[{"text":"Yes. For their Enemies did Mock at their Sabbaths,","proofs":["Lamentations 1:7"],"refs":[{"printed":"Lamentations 1:7","osis":["Lam.1.7"]}],"note":null}],"items":[]},{"question":"Did they sanctifie the Sabbath in solemn Assemblies?","answer":"Yes. Moses of old Time is read in the Synagogues every Sabbath Day,","segments":[{"text":"Yes. Moses of old Time is read in the Synagogues every Sabbath Day,","proofs":["Acts 15:21"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]}],"note":null}],"items":[]},{"question":"Was the Blessing confin’d to the Seventh Day?","answer":"No. For the Lord blessed the Sabbath Day, and hallowed it,","segments":[{"text":"No. For the Lord blessed the Sabbath Day, and hallowed it,","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"items":[]}]},{"question":"Was the Sabbath to continue in Gospel Times?","answer":"Yes. For there remaineth the keeping of a Sabbath to the People of God,","segments":[{"text":"Yes. For there remaineth the keeping of a Sabbath to the People of God,","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null}],"items":[{"question":"Did Christ intend it should continue?","answer":"Yes. For he said, Pray that your Flight be not on the Sabbath Day,","segments":[{"text":"Yes. For he said, Pray that your Flight be not on the Sabbath Day,","proofs":["Matthew 24:20"],"refs":[{"printed":"Matthew 24:20","osis":["Matt.24.20"]}],"note":null}],"items":[]},{"question":"Did he in order to that expound the Fourth Commandment?","answer":"Yes. For he shew’d that it is lawful to do well on the Sabbath Day,","segments":[{"text":"Yes. For he shew’d that it is lawful to do well on the Sabbath Day,","proofs":["Matthew 12:12"],"refs":[{"printed":"Matthew 12:12","osis":["Matt.12.12"]}],"note":null}],"items":[]},{"question":"Is there the same need of Sabbaths now that ever there was?","answer":"Yes. For I gave them my Sabbaths that they might know that I am the Lord,","segments":[{"text":"Yes. For I gave them my Sabbaths that they might know that I am the Lord,","proofs":["Ezekiel 20:12"],"refs":[{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]}],"note":null}],"items":[]}]},{"question":"Is the Sabbath changed now to the First Day of the Week?","answer":"Yes. For on the First Day of the Week the Disciples came together to break Bread,","segments":[{"text":"Yes. For on the First Day of the Week the Disciples came together to break Bread,","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null}],"items":[{"question":"Was it because on that Day of the Week our Lord Jesus rose from the dead?","answer":"Yes. For he rose as it began to dawn towards the First Day of the Week,","segments":[{"text":"Yes. For he rose as it began to dawn towards the First Day of the Week,","proofs":["Matthew 28:1"],"refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"note":null}],"items":[]},{"question":"And because on that Day the Spirit was pour’d out?","answer":"Yes. For that was when the Day of Pentecost was fully come,","segments":[{"text":"Yes. For that was when the Day of Pentecost was fully come,","proofs":["Acts 2:1"],"refs":[{"printed":"Acts 2:1","osis":["Acts.2.1"]}],"note":null}],"items":[]},{"question":"Was it fit there should be such an Alteration?","answer":"Yes. For it shall no more be said, The Lord liveth that brought up the Children of Israel out of the Land of Egypt; but the Lord liveth that brought them up from the Land of the North,","segments":[{"text":"Yes. For it shall no more be said, The Lord liveth that brought up the Children of Israel out of the Land of Egypt; but the Lord liveth that brought them up from the Land of the North,","proofs":["Jeremiah 16:14–15"],"refs":[{"printed":"Jeremiah 16:14–15","osis":["Jer.16.14-Jer.16.15"]}],"note":null}],"items":[]}]},{"question":"Did the Apostles observe the First Day of the Week?","answer":"Yes. On the First Day of the Week let every one lay by,","segments":[{"text":"Yes. On the First Day of the Week let every one lay by,","proofs":["1 Corinthians 16:2"],"refs":[{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null}],"items":[{"question":"Did the Primitive Church call it the Lord’s Day?","answer":"Yes. I was in the Spirit on the Lord’s Day,","segments":[{"text":"Yes. I was in the Spirit on the Lord’s Day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"items":[]},{"question":"In a thing of this Nature ought we to acquiesce in this?","answer":"Yes. For if any Man will be Contentious, we have no such Custom, neither the Churches of God,","segments":[{"text":"Yes. For if any Man will be Contentious, we have no such Custom, neither the Churches of God,","proofs":["1 Corinthians 11:16"],"refs":[{"printed":"1 Corinthians 11:16","osis":["1Cor.11.16"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":60,"title":"How is the Sabbath to be sanctified?","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Sabbath to be sanctified?","answer":"The Sabbath is to be sanctified by a holy Resting all that Day, even from such worldly Employments and Recreations as are lawful on other Days, and spending the whole time in the publick and private Exercises of God’s Worship, except so much as is to be taken up in the Works of Necessity and Mercy.","segments":[{"text":"The Sabbath is to be sanctified by a holy Resting all that Day, even from such worldly Employments and Recreations as are lawful on other Days, and spending the whole time in the publick and private Exercises of God’s Worship, except so much as is to be taken up in the Works of Necessity and Mercy.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must we rest on the Sabbath Day?","answer":"Yes. Six Days may Work be done, but in the Seventh is the Sabbath of Rest,","segments":[{"text":"Yes. Six Days may Work be done, but in the Seventh is the Sabbath of Rest,","proofs":["Exodus 31:15"],"refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"note":null}],"items":[{"question":"Must we Rest from worldly Employments?","answer":"Yes. Ye shall hallow the Sabbath Day to do no Work therein,","segments":[{"text":"Yes. Ye shall hallow the Sabbath Day to do no Work therein,","proofs":["Jeremiah 17:24"],"refs":[{"printed":"Jeremiah 17:24","osis":["Jer.17.24"]}],"note":null}],"items":[]},{"question":"And from Recreations?","answer":"Yes. Not finding thine own Pleasure,","segments":[{"text":"Yes. Not finding thine own Pleasure,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"Is this to signifie our being dead to this World?","answer":"Yes. For he that is entred into his Rest has ceased from his own Works,","segments":[{"text":"Yes. For he that is entred into his Rest has ceased from his own Works,","proofs":["Hebrews 4:10"],"refs":[{"printed":"Hebrews 4:10","osis":["Heb.4.10"]}],"note":null}],"items":[]},{"question":"And to awaken us to think of leaving it?","answer":"Yes. For here we have no continuing City,","segments":[{"text":"Yes. For here we have no continuing City,","proofs":["Hebrews 13:14"],"refs":[{"printed":"Hebrews 13:14","osis":["Heb.13.14"]}],"note":null}],"items":[]},{"question":"Must this Rest be dedicated to God?","answer":"Yes. It is a holy Day, a Sabbath of Rest to the Lord,","segments":[{"text":"Yes. It is a holy Day, a Sabbath of Rest to the Lord,","proofs":["Exodus 35:2"],"refs":[{"printed":"Exodus 35:2","osis":["Exod.35.2"]}],"note":null}],"items":[]}]},{"question":"Must we spend time on that Day in the publick Exercises of God’s Worship?","answer":"Yes. For it is a holy Convocation,","segments":[{"text":"Yes. For it is a holy Convocation,","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null}],"items":[{"question":"Must we do so every Sabbath as we have Opportunity?","answer":"Yes. From one Sabbath to another shall all Flesh come to worship before me, saith the Lord,","segments":[{"text":"Yes. From one Sabbath to another shall all Flesh come to worship before me, saith the Lord,","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null}],"items":[]},{"question":"And must we not absent our selves from publick Worship?","answer":"No. Not forsaking the Assembling of your selves together,","segments":[{"text":"No. Not forsaking the Assembling of your selves together,","proofs":["Hebrews 10:25"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"note":null}],"items":[]},{"question":"Must we spend time on that Day in the private Exercises of Religion?","answer":"Yes. It is the Sabbath of the Lord in all your Dwellings,","segments":[{"text":"Yes. It is the Sabbath of the Lord in all your Dwellings,","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null}],"items":[]},{"question":"Did the Disciples of Christ thus spend the First Lord’s Day?","answer":"Yes. For on the First Day of the Week the Disciples were assembled,","segments":[{"text":"Yes. For on the First Day of the Week the Disciples were assembled,","proofs":["John 20:19"],"refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"note":null}],"items":[]}]},{"question":"Must we prepare for the Sabbath Day before-hand?","answer":"Yes. It was the Preparation, and the Sabbath drew on,","segments":[{"text":"Yes. It was the Preparation, and the Sabbath drew on,","proofs":["Luke 23:54"],"refs":[{"printed":"Luke 23:54","osis":["Luke.23.54"]}],"note":null}],"items":[{"question":"Must the Sabbath be a Day of holy Joy?","answer":"Yes. We will rejoice and be glad in it,","segments":[{"text":"Yes. We will rejoice and be glad in it,","proofs":["Psalm 118:24"],"refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]}],"note":null}],"items":[]},{"question":"Must it be a Day of Praise?","answer":"Yes. The Psalm for the Sabbath Day begins, It is a good thing to give thanks to the Lord,","segments":[{"text":"Yes. The Psalm for the Sabbath Day begins, It is a good thing to give thanks to the Lord,","proofs":["Psalm 92:title, 1"],"refs":[{"printed":"Psalm 92:title, 1","osis":["Ps.92","Ps.92.1"]}],"note":null}],"items":[]},{"question":"Must we be spiritual in the Duties of the Day?","answer":"Yes. I was in the Spirit on the Lord’s Day,","segments":[{"text":"Yes. I was in the Spirit on the Lord’s Day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"items":[]},{"question":"And must we take pleasure in them?","answer":"Yes. Call the Sabbath a Delight,","segments":[{"text":"Yes. Call the Sabbath a Delight,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]}]},{"question":"Are Works of Mercy and Charity proper for the Sabbath Day?","answer":"Yes. Ought not this Woman to be loosed from this Bond on the Sabbath Day,","segments":[{"text":"Yes. Ought not this Woman to be loosed from this Bond on the Sabbath Day,","proofs":["Luke 13:16"],"refs":[{"printed":"Luke 13:16","osis":["Luke.13.16"]}],"note":null}],"items":[{"question":"And may Works of Necessity be done on that Day?","answer":"Yes. Do not you on the Sabbath lead your Ox, or your Ass, to watering,","segments":[{"text":"Yes. Do not you on the Sabbath lead your Ox, or your Ass, to watering,","proofs":["Luke 13:15"],"refs":[{"printed":"Luke 13:15","osis":["Luke.13.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":61,"title":"What is forbidden in the Fourth Commandment?","part":null,"questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Fourth Commandment?","answer":"The Fourth Commandment forbiddeth the Omission, or careless Performance, of the Duties requir’d, profaning the Day by Idleness, or doing that which is in it self Sinful, or by unnecessary Thoughts, Words or Works, about worldly Employments or Recreations.","segments":[{"text":"The Fourth Commandment forbiddeth the Omission, or careless Performance, of the Duties requir’d, profaning the Day by Idleness, or doing that which is in it self Sinful, or by unnecessary Thoughts, Words or Works, about worldly Employments or Recreations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do we profane the Sabbath if we neglect the the Sabbath Work?","answer":"Yes. I came seeking Fruit, and find none,","segments":[{"text":"Yes. I came seeking Fruit, and find none,","proofs":["Luke 13:7"],"refs":[{"printed":"Luke 13:7","osis":["Luke.13.7"]}],"note":null}],"items":[{"question":"Or if we perform it carelesly?","answer":"Yes. Ye brought that which was Torn, and the Lame, and the Sick,","segments":[{"text":"Yes. Ye brought that which was Torn, and the Lame, and the Sick,","proofs":["Malachi 1:13"],"refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null}],"items":[]},{"question":"Or if we be weary of it?","answer":"Yes. They say, When will the Sabbath be gone?","segments":[{"text":"Yes. They say, When will the Sabbath be gone?","proofs":["Amos 8:5"],"refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"note":null}],"items":[]},{"question":"Or if we Idle away Sabbath time?","answer":"Yes. Why stand ye here all the Day idle?","segments":[{"text":"Yes. Why stand ye here all the Day idle?","proofs":["Matthew 20:6"],"refs":[{"printed":"Matthew 20:6","osis":["Matt.20.6"]}],"note":null}],"items":[]},{"question":"And much more if we do that which is in it self sinful?","answer":"Yes. They have defiled my sanctuary in the same Day, and have profaned my Sabbaths,","segments":[{"text":"Yes. They have defiled my sanctuary in the same Day, and have profaned my Sabbaths,","proofs":["Ezekiel 23:38"],"refs":[{"printed":"Ezekiel 23:38","osis":["Ezek.23.38"]}],"note":null}],"items":[]}]},{"question":"Do we profane the Sabbath by violating the Sabbath Rest?","answer":"Yes. What evil thing is this that ye do, and profane the Sabbath Day?","segments":[{"text":"Yes. What evil thing is this that ye do, and profane the Sabbath Day?","proofs":["Nehemiah 13:17"],"refs":[{"printed":"Nehemiah 13:17","osis":["Neh.13.17"]}],"note":null}],"items":[{"question":"May we not Buy and Sell on that Day?","answer":"No. Make not my Father’s House a House of Merchandise,","segments":[{"text":"No. Make not my Father’s House a House of Merchandise,","proofs":["John 2:16"],"refs":[{"printed":"John 2:16","osis":["John.2.16"]}],"note":null}],"items":[]},{"question":"May we not work Harvest-work on that Day?","answer":"No. In Earing Time, and in Harvest, thou shalt Rest,","segments":[{"text":"No. In Earing Time, and in Harvest, thou shalt Rest,","proofs":["Exodus 34:21"],"refs":[{"printed":"Exodus 34:21","osis":["Exod.34.21"]}],"note":null}],"items":[]},{"question":"May we not however think and speak at our Pleasure on that Day?","answer":"No. Not doing thine own Ways, nor speaking thine own Words,","segments":[{"text":"No. Not doing thine own Ways, nor speaking thine own Words,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]}]},{"question":"Was he punished that gather’d Sticks on the Sabbath Day?","answer":"Yes. They Ston’d him with Stones that he died,","segments":[{"text":"Yes. They Ston’d him with Stones that he died,","proofs":["Numbers 15:36"],"refs":[{"printed":"Numbers 15:36","osis":["Num.15.36"]}],"note":null}],"items":[{"question":"Are Nations sometimes punish’d for Sabbath Profanation?","answer":"Yes. If ye will not hallow the Sabbath Day I will kindle a Fire in the Gates of Jerusalem,","segments":[{"text":"Yes. If ye will not hallow the Sabbath Day I will kindle a Fire in the Gates of Jerusalem,","proofs":["Jeremiah 17:27"],"refs":[{"printed":"Jeremiah 17:27","osis":["Jer.17.27"]}],"note":null}],"items":[]},{"question":"Is the contempt of the Sabbath a contempt of God?","answer":"Yes. This Man is not of God, because he keepeth not the Sabbath Day,","segments":[{"text":"Yes. This Man is not of God, because he keepeth not the Sabbath Day,","proofs":["John 9:16"],"refs":[{"printed":"John 9:16","osis":["John.9.16"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":62,"title":"What are the Reasons annexed to the Fourth Commandment?","part":null,"questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Reasons annexed to the Fourth Commandment?","answer":"The Reasons annexed to the Fourth Commandment, are God’s allowing us Six Days of the Week for our own Employments, his challenging a Special Propriety in the Seventh, his own Example, and his Blessing the Sabbath Day.","segments":[{"text":"The Reasons annexed to the Fourth Commandment, are God’s allowing us Six Days of the Week for our own Employments, his challenging a Special Propriety in the Seventh, his own Example, and his Blessing the Sabbath Day.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Hath God allow’d us Six Days of the Week?","answer":"Yes. Six Days shalt thou Labour, and do all thy Work.","segments":[{"text":"Yes. Six Days shalt thou Labour, and do all thy Work.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Hath he reserv’d but One Day in Seven for himself?","answer":"Yes. For he hath not made us to serve with an Offering, nor wearied us with Incense,","segments":[{"text":"Yes. For he hath not made us to serve with an Offering, nor wearied us with Incense,","proofs":["Isaiah 43:23"],"refs":[{"printed":"Isaiah 43:23","osis":["Isa.43.23"]}],"note":null}],"items":[]},{"question":"Doth he Challenge a special Propriety in the Seventh Day?","answer":"Yes. It is the Sabbath of the Lord thy God.","segments":[{"text":"Yes. It is the Sabbath of the Lord thy God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Hath our Lord Jesus a Propriety in it?","answer":"Yes. For the Son of Man is Lord also of the Sabbath,","segments":[{"text":"Yes. For the Son of Man is Lord also of the Sabbath,","proofs":["Mark 2:28"],"refs":[{"printed":"Mark 2:28","osis":["Mark.2.28"]}],"note":null}],"items":[]},{"question":"Ought we not therefore to devote it to his Service?","answer":"Yes. For will a Man Rob God?","segments":[{"text":"Yes. For will a Man Rob God?","proofs":["Malachi 3:8"],"refs":[{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"note":null}],"items":[]}]},{"question":"Did God Creator set us an Example of Sabbath Rest?","answer":"Yes. For the Seventh Day he Rested, and was refreshed,","segments":[{"text":"Yes. For the Seventh Day he Rested, and was refreshed,","proofs":["Exodus 31:17"],"refs":[{"printed":"Exodus 31:17","osis":["Exod.31.17"]}],"note":null}],"items":[{"question":"Did God Redeemer set us an Example of Sabbath Work?","answer":"Yes. For as his Custom was he went into the Synagogue on the Sabbath Day,","segments":[{"text":"Yes. For as his Custom was he went into the Synagogue on the Sabbath Day,","proofs":["Luke 4:16"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]}],"note":null}],"items":[]},{"question":"And hath he given us Encouragement in the Work of the Christian Sabbath?","answer":"Yes. For when they were assembled on the First Day of the Week Jesus stood in the midst,","segments":[{"text":"Yes. For when they were assembled on the First Day of the Week Jesus stood in the midst,","proofs":["John 20:19"],"refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"note":null}],"items":[]}]},{"question":"Hath God Blessed the Sabbath Day, and so put an honour upon it?","answer":"Yes. The Lord Blessed the Sabbath Day, and hallowed it.","segments":[{"text":"Yes. The Lord Blessed the Sabbath Day, and hallowed it.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it not an Ill Thing then for us to put a slight upon it?","answer":"Yes. As they do that despise the holy Things, and profane the Sabbaths,","segments":[{"text":"Yes. As they do that despise the holy Things, and profane the Sabbaths,","proofs":["Ezekiel 22:8"],"refs":[{"printed":"Ezekiel 22:8","osis":["Ezek.22.8"]}],"note":null}],"items":[]},{"question":"Hath God appointed it to be a Day of Blessings to us?","answer":"Yes. There will I come to thee, and will Bless thee,","segments":[{"text":"Yes. There will I come to thee, and will Bless thee,","proofs":["Exodus 20:24"],"refs":[{"printed":"Exodus 20:24","osis":["Exod.20.24"]}],"note":null}],"items":[]},{"question":"Are not they Enemies to themselves then that neglect it?","answer":"Yes. They forsake their own Mercies,","segments":[{"text":"Yes. They forsake their own Mercies,","proofs":["Jonah 2:8"],"refs":[{"printed":"Jonah 2:8","osis":["Jonah.2.8"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":63,"title":"What is the Fifth Commandment?","part":null,"questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Fifth Commandment?","answer":"The Fifth Commandment is, Honour thy Father and thy Mother, that thy Days may be long in the Land which the Lord thy God giveth thee.","segments":[{"text":"The Fifth Commandment is, Honour thy Father and thy Mother, that thy Days may be long in the Land which the Lord thy God giveth thee.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do the Six last Commandments concern our Duty to our Neighbour?","answer":"Yes. For this is his Commandment, that we love one another,","segments":[{"text":"Yes. For this is his Commandment, that we love one another,","proofs":["1 John 3:23"],"refs":[{"printed":"1 John 3:23","osis":["1John.3.23"]}],"note":null}],"items":[{"question":"And must we mind that as well as our Duty to God?","answer":"Yes. Providing for honest Things, not only in the sight of the Lord, but in the sight of Men,","segments":[{"text":"Yes. Providing for honest Things, not only in the sight of the Lord, but in the sight of Men,","proofs":["2 Corinthians 8:21"],"refs":[{"printed":"2 Corinthians 8:21","osis":["2Cor.8.21"]}],"note":null}],"items":[]},{"question":"And are we concern’d to be very careful in Second Table Duties?","answer":"Yes. That the Name of God and his Doctrine be not Blasphem’d,","segments":[{"text":"Yes. That the Name of God and his Doctrine be not Blasphem’d,","proofs":["1 Timothy 6:1"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null}],"items":[]},{"question":"Will our Devotions be acceptable without this?","answer":"No. When ye make many Prayers I will not hear, for your Hands are full of Blood,","segments":[{"text":"No. When ye make many Prayers I will not hear, for your Hands are full of Blood,","proofs":["Isaiah 1:15"],"refs":[{"printed":"Isaiah 1:15","osis":["Isa.1.15"]}],"note":null}],"items":[]}]},{"question":"Is Religion towards God a Branch of Universal Righteousness?","answer":"Yes. Render to God the Things that are God’s,","segments":[{"text":"Yes. Render to God the Things that are God’s,","proofs":["Matthew 22:21"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null}],"items":[{"question":"And is Righteousness towards Men a Branch of True Religion?","answer":"Yes. For Pure Religion, and undefiled before God, and the Father, is this, to visit the Fatherless and Widows in their Affliction,","segments":[{"text":"Yes. For Pure Religion, and undefiled before God, and the Father, is this, to visit the Fatherless and Widows in their Affliction,","proofs":["James 1:27"],"refs":[{"printed":"James 1:27","osis":["Jas.1.27"]}],"note":null}],"items":[]},{"question":"Doth the Law of God require both?","answer":"Yes. To do Justly, and to love Mercy, and to walk Humbly with thy God,","segments":[{"text":"Yes. To do Justly, and to love Mercy, and to walk Humbly with thy God,","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[]},{"question":"And doth the Grace of the Gospel teach both?","answer":"Yes. To live Soberly, Righteously and Godly, in this present World,","segments":[{"text":"Yes. To live Soberly, Righteously and Godly, in this present World,","proofs":["Titus 2:12"],"refs":[{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null}],"items":[]},{"question":"Must every godly Man then be an honest Man?","answer":"Yes. For we may live in all Godliness and Honesty,","segments":[{"text":"Yes. For we may live in all Godliness and Honesty,","proofs":["1 Timothy 2:2"],"refs":[{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]}],"note":null}],"items":[]},{"question":"And must he be a Charitable Man?","answer":"Yes. He is Gracious, and full of Compassion, and Righteous,","segments":[{"text":"Yes. He is Gracious, and full of Compassion, and Righteous,","proofs":["Psalm 112:4"],"refs":[{"printed":"Psalm 112:4","osis":["Ps.112.4"]}],"note":null}],"items":[]},{"question":"And will the Trial be by this at the great Day?","answer":"Yes. For I was Hungry, and ye gave me Meat,","segments":[{"text":"Yes. For I was Hungry, and ye gave me Meat,","proofs":["Matthew 25:35"],"refs":[{"printed":"Matthew 25:35","osis":["Matt.25.35"]}],"note":null}],"items":[]}]},{"question":"Doth the Fifth Commandment concern our Duty to our Relations?","answer":"Yes. For all ye are Brethren,","segments":[{"text":"Yes. For all ye are Brethren,","proofs":["Matthew 23:8"],"refs":[{"printed":"Matthew 23:8","osis":["Matt.23.8"]}],"note":null}],"items":[{"question":"And must we be careful to do this Duty?","answer":"Yes. That they who will not be won by the Word, may be won by the Conversation,","segments":[{"text":"Yes. That they who will not be won by the Word, may be won by the Conversation,","proofs":["1 Peter 3:1"],"refs":[{"printed":"1 Peter 3:1","osis":["1Pet.3.1"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":64,"title":"What is requir’d in the Fifth Commandment?","part":null,"questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Fifth Commandment?","answer":"The Fifth Commandment requires, the preserving the Honour, and performing the Duty, which belongs to every one in their several Places and Relations, as Superiors, Inferiors, or Equals.","segments":[{"text":"The Fifth Commandment requires, the preserving the Honour, and performing the Duty, which belongs to every one in their several Places and Relations, as Superiors, Inferiors, or Equals.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it the Duty of Children to Reverence their Parents?","answer":"Yes. Ye shall fear every Man his Mother, and his Father,","segments":[{"text":"Yes. Ye shall fear every Man his Mother, and his Father,","proofs":["Leviticus 19:3"],"refs":[{"printed":"Leviticus 19:3","osis":["Lev.19.3"]}],"note":null}],"items":[{"question":"And must they give honour to them?","answer":"Yes. If I be a Father where is my honour?","segments":[{"text":"Yes. If I be a Father where is my honour?","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null}],"items":[]},{"question":"And may they upon no account despise them?","answer":"No. Despise not thy Mother when she is Old,","segments":[{"text":"No. Despise not thy Mother when she is Old,","proofs":["Proverbs 23:22"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]}],"note":null}],"items":[]},{"question":"Ought they to carry themselves respectfully towards them?","answer":"Yes. King Solomon rose up to meet his Mother, and bow’d himself to her,","segments":[{"text":"Yes. King Solomon rose up to meet his Mother, and bow’d himself to her,","proofs":["1 Kings 2:19"],"refs":[{"printed":"1 Kings 2:19","osis":["1Kgs.2.19"]}],"note":null}],"items":[]},{"question":"And to speak honourably of them?","answer":"Yes. Her Children rise up, and call her Blessed,","segments":[{"text":"Yes. Her Children rise up, and call her Blessed,","proofs":["Proverbs 31:28"],"refs":[{"printed":"Proverbs 31:28","osis":["Prov.31.28"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Children to Obey their Parents?","answer":"Yes. Children Obey your Parents in the Lord,","segments":[{"text":"Yes. Children Obey your Parents in the Lord,","proofs":["Ephesians 6:1"],"refs":[{"printed":"Ephesians 6:1","osis":["Eph.6.1"]}],"note":null}],"items":[{"question":"And to receive their Instructions?","answer":"Yes. Hear the Instruction of thy Father, and forsake not the Law of thy Mother,","segments":[{"text":"Yes. Hear the Instruction of thy Father, and forsake not the Law of thy Mother,","proofs":["Proverbs 1:8"],"refs":[{"printed":"Proverbs 1:8","osis":["Prov.1.8"]}],"note":null}],"items":[]},{"question":"And to submit to their Corrections?","answer":"Yes. The Fathers of our Flesh corrected us, and we gave them Reverence,","segments":[{"text":"Yes. The Fathers of our Flesh corrected us, and we gave them Reverence,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null}],"items":[]},{"question":"Should Children labour to rejoice the Hearts of their Parents?","answer":"Yes. My Son, if thy Heart be wise, my Heart shall rejoice,","segments":[{"text":"Yes. My Son, if thy Heart be wise, my Heart shall rejoice,","proofs":["Proverbs 23:15"],"refs":[{"printed":"Proverbs 23:15","osis":["Prov.23.15"]}],"note":null}],"items":[]},{"question":"And to requite them?","answer":"Yes. Let them shew Piety at Home, and requite their Parents,","segments":[{"text":"Yes. Let them shew Piety at Home, and requite their Parents,","proofs":["1 Timothy 5:4"],"refs":[{"printed":"1 Timothy 5:4","osis":["1Tim.5.4"]}],"note":null}],"items":[]},{"question":"And to have their consent in disposing of themselves?","answer":"Yes. Jacob obey’d his Father, and his Mother, and went to Padan-Aram for a Wife,","segments":[{"text":"Yes. Jacob obey’d his Father, and his Mother, and went to Padan-Aram for a Wife,","proofs":["Genesis 28:7"],"refs":[{"printed":"Genesis 28:7","osis":["Gen.28.7"]}],"note":null}],"items":[]},{"question":"Is Christ an Example of this Subjection?","answer":"Yes. For he went with his Parents to Nazareth, and was subject to them,","segments":[{"text":"Yes. For he went with his Parents to Nazareth, and was subject to them,","proofs":["Luke 2:51"],"refs":[{"printed":"Luke 2:51","osis":["Luke.2.51"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Children to be respectful to the Aged?","answer":"Yes. Thou shalt rise up before the hoary Head, and honour the Face of the Old Man,","segments":[{"text":"Yes. Thou shalt rise up before the hoary Head, and honour the Face of the Old Man,","proofs":["Leviticus 19:32"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"note":null}],"items":[{"question":"And must they be observant of their Teachers?","answer":"Yes. For they will Mourn at the last who obey not the Voice of their Teachers, and incline not their Ear to them that instruct them,","segments":[{"text":"Yes. For they will Mourn at the last who obey not the Voice of their Teachers, and incline not their Ear to them that instruct them,","proofs":["Proverbs 5:11, 13"],"refs":[{"printed":"Proverbs 5:11, 13","osis":["Prov.5.11","Prov.5.13"]}],"note":null}],"items":[]},{"question":"And must they order themselves lowly and reverently to all their Betters?","answer":"Yes. Ye younger, submit your selves to the Elder,","segments":[{"text":"Yes. Ye younger, submit your selves to the Elder,","proofs":["1 Peter 5:5"],"refs":[{"printed":"1 Peter 5:5","osis":["1Pet.5.5"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Parents to be tender of their Children?","answer":"Yes. For can a Woman forget her sucking Child?","segments":[{"text":"Yes. For can a Woman forget her sucking Child?","proofs":["Isaiah 49:15"],"refs":[{"printed":"Isaiah 49:15","osis":["Isa.49.15"]}],"note":null}],"items":[{"question":"And Mild towards them?","answer":"Yes. For a Father pities his Children,","segments":[{"text":"Yes. For a Father pities his Children,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null}],"items":[]},{"question":"And to bear with them?","answer":"Yes. As a Man spares his Son that serves him,","segments":[{"text":"Yes. As a Man spares his Son that serves him,","proofs":["Malachi 3:17"],"refs":[{"printed":"Malachi 3:17","osis":["Mal.3.17"]}],"note":null}],"items":[]},{"question":"And yet must they correct them when it is Necessary?","answer":"Yes. For he that spares his Rod, hates his Son; but he that loves him, chastens him betimes,","segments":[{"text":"Yes. For he that spares his Rod, hates his Son; but he that loves him, chastens him betimes,","proofs":["Proverbs 13:24"],"refs":[{"printed":"Proverbs 13:24","osis":["Prov.13.24"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Parents to pray for their Children?","answer":"Yes. Job offer’d for his Sons Burnt-Offrings according to the Number of them all,","segments":[{"text":"Yes. Job offer’d for his Sons Burnt-Offrings according to the Number of them all,","proofs":["Job 1:5"],"refs":[{"printed":"Job 1:5","osis":["Job.1.5"]}],"note":null}],"items":[{"question":"And to Bless God for them?","answer":"Yes. They are the Children which God hath graciously given thy Servant,","segments":[{"text":"Yes. They are the Children which God hath graciously given thy Servant,","proofs":["Genesis 33:5"],"refs":[{"printed":"Genesis 33:5","osis":["Gen.33.5"]}],"note":null}],"items":[]},{"question":"Are they to Bless them in the Name of the Lord?","answer":"Yes. By Faith Isaac blessed Jacob and Esau,","segments":[{"text":"Yes. By Faith Isaac blessed Jacob and Esau,","proofs":["Hebrews 11:20"],"refs":[{"printed":"Hebrews 11:20","osis":["Heb.11.20"]}],"note":null}],"items":[]},{"question":"And are they to provide for them what is Convenient?","answer":"Yes. If any provide not for his own, especially for those of his own House, he hath denied the Faith, and is worse than an Infidel,","segments":[{"text":"Yes. If any provide not for his own, especially for those of his own House, he hath denied the Faith, and is worse than an Infidel,","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Parents to bring up their Children in the fear of God?","answer":"Yes. Bring them up in the Nurture and Admonition of the Lord,","segments":[{"text":"Yes. Bring them up in the Nurture and Admonition of the Lord,","proofs":["Ephesians 6:4"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]}],"note":null}],"items":[{"question":"And to teach them the Things of God?","answer":"Yes. Thou shalt teach them diligently unto thy Children,","segments":[{"text":"Yes. Thou shalt teach them diligently unto thy Children,","proofs":["Deuteronomy 6:7"],"refs":[{"printed":"Deuteronomy 6:7","osis":["Deut.6.7"]}],"note":null}],"items":[]},{"question":"And to oblige them to their Duty?","answer":"Yes. I know Abraham that he will command his Children to keep the Way of the Lord,","segments":[{"text":"Yes. I know Abraham that he will command his Children to keep the Way of the Lord,","proofs":["Genesis 18:19"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"note":null}],"items":[]},{"question":"And ought they to set them a good Example?","answer":"Yes. I will walk within my House with a perfect Heart,","segments":[{"text":"Yes. I will walk within my House with a perfect Heart,","proofs":["Psalm 101:2"],"refs":[{"printed":"Psalm 101:2","osis":["Ps.101.2"]}],"note":null}],"items":[]},{"question":"And must they patiently part with their Children when God calls for them?","answer":"Yes. Thou hast not withheld thy Son, thine only Son,","segments":[{"text":"Yes. Thou hast not withheld thy Son, thine only Son,","proofs":["Genesis 22:16"],"refs":[{"printed":"Genesis 22:16","osis":["Gen.22.16"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Servants to honour their Masters and Mistresses?","answer":"Yes. Let as many Servants as are under the Yoke count their own Masters worthy of all honour,","segments":[{"text":"Yes. Let as many Servants as are under the Yoke count their own Masters worthy of all honour,","proofs":["1 Timothy 6:1"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null}],"items":[{"question":"Is it their Duty to obey them?","answer":"Yes. Servants be obedient to them that are your Masters,","segments":[{"text":"Yes. Servants be obedient to them that are your Masters,","proofs":["Ephesians 6:5"],"refs":[{"printed":"Ephesians 6:5","osis":["Eph.6.5"]}],"note":null}],"items":[]},{"question":"And to be Just and True to them?","answer":"Yes. Not Purloining, but shewing all good Fidelity,","segments":[{"text":"Yes. Not Purloining, but shewing all good Fidelity,","proofs":["Titus 2:10"],"refs":[{"printed":"Titus 2:10","osis":["Titus.2.10"]}],"note":null}],"items":[]},{"question":"Ought they to be diligent in the Duty of their Place?","answer":"Yes. Not with Eye-service, as Men-pleasers, but in singleness of Heart,","segments":[{"text":"Yes. Not with Eye-service, as Men-pleasers, but in singleness of Heart,","proofs":["Colossians 3:22"],"refs":[{"printed":"Colossians 3:22","osis":["Col.3.22"]}],"note":null}],"items":[]},{"question":"And to do it chearfully?","answer":"Yes. Whatsoever ye do, do it heartily—and with good-will doing Service,","segments":[{"text":"Yes. Whatsoever ye do, do it heartily—and with good-will doing Service,","proofs":["Colossians 3:23","Ephesians 6:7"],"refs":[{"printed":"Colossians 3:23","osis":["Col.3.23"]},{"printed":"Ephesians 6:7","osis":["Eph.6.7"]}],"note":null}],"items":[]},{"question":"Ought they to be Patient under Rebukes?","answer":"Yes. Not answering again,","segments":[{"text":"Yes. Not answering again,","proofs":["Titus 2:9"],"refs":[{"printed":"Titus 2:9","osis":["Titus.2.9"]}],"note":null}],"items":[]},{"question":"What, though they suffer unjustly?","answer":"Yes. Servants be subject not only to the good and gentle, but also to the froward,","segments":[{"text":"Yes. Servants be subject not only to the good and gentle, but also to the froward,","proofs":["1 Peter 2:18"],"refs":[{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"note":null}],"items":[]},{"question":"And must they have an Eye to God in all?","answer":"Yes. As to the Lord, and not to Men,","segments":[{"text":"Yes. As to the Lord, and not to Men,","proofs":["Colossians 3:23"],"refs":[{"printed":"Colossians 3:23","osis":["Col.3.23"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Masters to be just to their Servants?","answer":"Yes. Masters give to your Servants that which is Just and Equal,","segments":[{"text":"Yes. Masters give to your Servants that which is Just and Equal,","proofs":["Colossians 4:1"],"refs":[{"printed":"Colossians 4:1","osis":["Col.4.1"]}],"note":null}],"items":[{"question":"And to be gentle towards them?","answer":"Yes. Forbearing Threatning,","segments":[{"text":"Yes. Forbearing Threatning,","proofs":["Ephesians 6:9"],"refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"note":null}],"items":[]},{"question":"Should all Masters of Families worship God with their Families?","answer":"Yes. As for me and my House we will serve the Lord,","segments":[{"text":"Yes. As for me and my House we will serve the Lord,","proofs":["Joshua 24:15"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"note":null}],"items":[]},{"question":"And should they restrain Sin in their Families?","answer":"Yes. Thou shalt put away Iniquity far from thy Tabernacle,","segments":[{"text":"Yes. Thou shalt put away Iniquity far from thy Tabernacle,","proofs":["Job 22:23"],"refs":[{"printed":"Job 22:23","osis":["Job.22.23"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Wives to be Respectful to their Husbands?","answer":"Yes. Let the Wife see that she Reverence her Husband,","segments":[{"text":"Yes. Let the Wife see that she Reverence her Husband,","proofs":["Ephesians 5:33"],"refs":[{"printed":"Ephesians 5:33","osis":["Eph.5.33"]}],"note":null}],"items":[{"question":"And to Love them?","answer":"Yes. They must love their Husbands, and love their Children,","segments":[{"text":"Yes. They must love their Husbands, and love their Children,","proofs":["Titus 2:4"],"refs":[{"printed":"Titus 2:4","osis":["Titus.2.4"]}],"note":null}],"items":[]},{"question":"Must they be Submissive to their Husbands?","answer":"Yes. Wives submit your selves to your own Husbands as it is fit in the Lord,","segments":[{"text":"Yes. Wives submit your selves to your own Husbands as it is fit in the Lord,","proofs":["Colossians 3:18"],"refs":[{"printed":"Colossians 3:18","osis":["Col.3.18"]}],"note":null}],"items":[]},{"question":"Must they be Faithful and Obedient to them?","answer":"Yes. They must be Chaste, keepers at Home, obedient to their own Husbands,","segments":[{"text":"Yes. They must be Chaste, keepers at Home, obedient to their own Husbands,","proofs":["Titus 2:5"],"refs":[{"printed":"Titus 2:5","osis":["Titus.2.5"]}],"note":null}],"items":[]},{"question":"Must they receive Instruction from them?","answer":"Yes. If they will learn any thing let them ask their Husbands at Home,","segments":[{"text":"Yes. If they will learn any thing let them ask their Husbands at Home,","proofs":["1 Corinthians 14:35"],"refs":[{"printed":"1 Corinthians 14:35","osis":["1Cor.14.35"]}],"note":null}],"items":[]},{"question":"Must they be Helpers to them in Religion?","answer":"Yes. That they may be won by the Conversation of the Wives,","segments":[{"text":"Yes. That they may be won by the Conversation of the Wives,","proofs":["1 Peter 3:1"],"refs":[{"printed":"1 Peter 3:1","osis":["1Pet.3.1"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Husbands to love their Wives?","answer":"Yes. Husbands love your Wives, and be not bitter against them,","segments":[{"text":"Yes. Husbands love your Wives, and be not bitter against them,","proofs":["Colossians 3:19"],"refs":[{"printed":"Colossians 3:19","osis":["Col.3.19"]}],"note":null}],"items":[{"question":"Must they love them dearly?","answer":"Yes. Let every one love his Wife even as himself,","segments":[{"text":"Yes. Let every one love his Wife even as himself,","proofs":["Ephesians 5:33"],"refs":[{"printed":"Ephesians 5:33","osis":["Eph.5.33"]}],"note":null}],"items":[]},{"question":"And delight in them?","answer":"Yes. Rejoice with the Wife of thy Youth,","segments":[{"text":"Yes. Rejoice with the Wife of thy Youth,","proofs":["Proverbs 5:18–19"],"refs":[{"printed":"Proverbs 5:18–19","osis":["Prov.5.18-Prov.5.19"]}],"note":null}],"items":[]},{"question":"And be tender of them?","answer":"Yes. Giving honour to the Wife as unto the weaker Vessel,","segments":[{"text":"Yes. Giving honour to the Wife as unto the weaker Vessel,","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Husbands and Wives to be pleasing one to another?","answer":"Yes. He that is Married careth how to please his Wife, and she that is Married how to please her Husband,","segments":[{"text":"Yes. He that is Married careth how to please his Wife, and she that is Married how to please her Husband,","proofs":["1 Corinthians 7:33–34"],"refs":[{"printed":"1 Corinthians 7:33–34","osis":["1Cor.7.33-1Cor.7.34"]}],"note":null}],"items":[{"question":"Is it their Duty to live in the fear of God, and to pray together?","answer":"Yes. As Heirs together of the Grace of Life, that your Prayers be not hinder’d,","segments":[{"text":"Yes. As Heirs together of the Grace of Life, that your Prayers be not hinder’d,","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null}],"items":[]},{"question":"Should they promote the Eternal Salvation one of another?","answer":"Yes. What knowest thou, O Wife, whether thou shalt save thy Husband? Or how knowest thou, O Man, whether thou shalt save thy Wife?","segments":[{"text":"Yes. What knowest thou, O Wife, whether thou shalt save thy Husband? Or how knowest thou, O Man, whether thou shalt save thy Wife?","proofs":["1 Corinthians 7:16"],"refs":[{"printed":"1 Corinthians 7:16","osis":["1Cor.7.16"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Subjects to Reverence their Magistrates?","answer":"Yes. Fear God, Honour the King,","segments":[{"text":"Yes. Fear God, Honour the King,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null}],"items":[{"question":"And to Obey them in the Lord?","answer":"Yes. We must be subject to Principalities and Powers, and obey Magistrates,","segments":[{"text":"Yes. We must be subject to Principalities and Powers, and obey Magistrates,","proofs":["Titus 3:1"],"refs":[{"printed":"Titus 3:1","osis":["Titus.3.1"]}],"note":null}],"items":[]},{"question":"And to be Loyal to them?","answer":"Yes. For the Powers that be are ordained of God,","segments":[{"text":"Yes. For the Powers that be are ordained of God,","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null}],"items":[]},{"question":"Is it our Duty to pray for Magistrates,","answer":"Yes. For Kings, and for all that are in Authority,","segments":[{"text":"Yes. For Kings, and for all that are in Authority,","proofs":["1 Timothy 2:2"],"refs":[{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]}],"note":null}],"items":[]},{"question":"And to pay them Tribute?","answer":"Yes. Tribute to whom Tribute is due, Custom to whom Custom,","segments":[{"text":"Yes. Tribute to whom Tribute is due, Custom to whom Custom,","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null}],"items":[]},{"question":"Must we be peaceable under their Government?","answer":"Yes. That we under them may lead a quiet and peaceable Life,","segments":[{"text":"Yes. That we under them may lead a quiet and peaceable Life,","proofs":["1 Timothy 2:2"],"refs":[{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]}],"note":null}],"items":[]},{"question":"And all this Conscienciously?","answer":"Yes. Ye must needs be subject, not only for Wrath, but also for Conscience sake,","segments":[{"text":"Yes. Ye must needs be subject, not only for Wrath, but also for Conscience sake,","proofs":["Romans 13:5"],"refs":[{"printed":"Romans 13:5","osis":["Rom.13.5"]}],"note":null}],"items":[]},{"question":"Ought Magistrates to be as Parents to their Subjects?","answer":"Yes. Kings shall be thy Nursing Fathers, and Queens thy Nursing Mothers,","segments":[{"text":"Yes. Kings shall be thy Nursing Fathers, and Queens thy Nursing Mothers,","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of People to Love and Respect their Ministers?","answer":"Yes. Know them which Labour among you, and esteem them very highly in love for their Works sake,","segments":[{"text":"Yes. Know them which Labour among you, and esteem them very highly in love for their Works sake,","proofs":["1 Thessalonians 5:12–13"],"refs":[{"printed":"1 Thessalonians 5:12–13","osis":["1Thess.5.12-1Thess.5.13"]}],"note":null}],"items":[{"question":"Ought they to submit to their Instructions?","answer":"Yes. Obey your Guides, and submit your selves, for they watch for your Souls,","segments":[{"text":"Yes. Obey your Guides, and submit your selves, for they watch for your Souls,","proofs":["Hebrews 13:17"],"refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null}],"items":[]},{"question":"And to provide for their comfortable Subsistence?","answer":"Yes. Let him that is taught in the Word Communicate to him that teacheth,","segments":[{"text":"Yes. Let him that is taught in the Word Communicate to him that teacheth,","proofs":["Galatians 6:6"],"refs":[{"printed":"Galatians 6:6","osis":["Gal.6.6"]}],"note":null}],"items":[]},{"question":"And ought Ministers to be as spiritual Fathers to their People?","answer":"Yes. We exhorted and comforted, and charged, every one of you as a Father doth his Children,","segments":[{"text":"Yes. We exhorted and comforted, and charged, every one of you as a Father doth his Children,","proofs":["1 Thessalonians 2:11"],"refs":[{"printed":"1 Thessalonians 2:11","osis":["1Thess.2.11"]}],"note":null}],"items":[]}]},{"question":"Is it the Duty of Equals to be kind one to another?","answer":"Yes. Be kindly affectioned one to another with Brotherly Love,","segments":[{"text":"Yes. Be kindly affectioned one to another with Brotherly Love,","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"items":[{"question":"And to be respectful one to another?","answer":"Yes. In Honour preferring one another,","segments":[{"text":"Yes. In Honour preferring one another,","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null}],"items":[]},{"question":"And to be submissive one to another?","answer":"Yes. Yea, all of you be subject one to another,","segments":[{"text":"Yes. Yea, all of you be subject one to another,","proofs":["1 Peter 5:5"],"refs":[{"printed":"1 Peter 5:5","osis":["1Pet.5.5"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":65,"title":"What is forbidden in the Fifth Commandment?","part":null,"questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Fifth Commandment?","answer":"The Fifth Commandment forbids the neglecting of, or doing any thing against the Honour and Duty which belongs to every one in their several Places and Relations.","segments":[{"text":"The Fifth Commandment forbids the neglecting of, or doing any thing against the Honour and Duty which belongs to every one in their several Places and Relations.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it a Sin for Children to despise their Parents?","answer":"Yes. Cursed be he that sets light by his Father or Mother,","segments":[{"text":"Yes. Cursed be he that sets light by his Father or Mother,","proofs":["Deuteronomy 27:16"],"refs":[{"printed":"Deuteronomy 27:16","osis":["Deut.27.16"]}],"note":null}],"items":[{"question":"Or to disobey them?","answer":"Yes. The Eye that mocks at his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it,","segments":[{"text":"Yes. The Eye that mocks at his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it,","proofs":["Proverbs 30:17"],"refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"note":null}],"items":[]},{"question":"Is it a Sin for Children prodigally to spend their Parents Substance?","answer":"Yes. He that wasteth his Father, and chaseth away his Mother, is a Son that causeth Shame,","segments":[{"text":"Yes. He that wasteth his Father, and chaseth away his Mother, is a Son that causeth Shame,","proofs":["Proverbs 19:26"],"refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"note":null}],"items":[]},{"question":"Or to grieve their Parents?","answer":"Yes. A foolish Son is the Heaviness of his Mother,","segments":[{"text":"Yes. A foolish Son is the Heaviness of his Mother,","proofs":["Proverbs 10:1"],"refs":[{"printed":"Proverbs 10:1","osis":["Prov.10.1"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin for Inferiors to be rude and undutiful to their Superiors?","answer":"Yes. For the Child to behave himself proudly against the Ancient, and the Base against the Honourable,","segments":[{"text":"Yes. For the Child to behave himself proudly against the Ancient, and the Base against the Honourable,","proofs":["Isaiah 3:5"],"refs":[{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"note":null}],"items":[{"question":"Is it a Sin for Superiors to be harsh and unkind to their Inferiors?","answer":"Yes. Fathers provoke not your Children to Wrath, lest they be discouraged,","segments":[{"text":"Yes. Fathers provoke not your Children to Wrath, lest they be discouraged,","proofs":["Colossians 3:21"],"refs":[{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to be vexatious to our Relations?","answer":"Yes. Her Adversary provoked her to make her to fret,","segments":[{"text":"Yes. Her Adversary provoked her to make her to fret,","proofs":["1 Samuel 1:6"],"refs":[{"printed":"1 Samuel 1:6","osis":["1Sam.1.6"]}],"note":null}],"items":[{"question":"And to be quarrelsome with our Relations?","answer":"Yes. Let there be no Strife, I pray thee, between me and thee, and between my Herdmen, and thy Herdmen, for we be Brethren,","segments":[{"text":"Yes. Let there be no Strife, I pray thee, between me and thee, and between my Herdmen, and thy Herdmen, for we be Brethren,","proofs":["Genesis 13:8"],"refs":[{"printed":"Genesis 13:8","osis":["Gen.13.8"]}],"note":null}],"items":[]},{"question":"And to be suspicious of our Relations?","answer":"Yes. For Charity thinketh no Evil,","segments":[{"text":"Yes. For Charity thinketh no Evil,","proofs":["1 Corinthians 13:5–6"],"refs":[{"printed":"1 Corinthians 13:5–6","osis":["1Cor.13.5-1Cor.13.6"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":66,"title":"What is the Reason annexed to the Fifth Commandment?","part":null,"questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Reason annexed to the Fifth Commandment?","answer":"The Reason annexed to the Fifth Commandment is a Promise of long Life and Prosperity (as far as it shall serve for God’s Glory, and their own Good) to all such as keep this Commandment.","segments":[{"text":"The Reason annexed to the Fifth Commandment is a Promise of long Life and Prosperity (as far as it shall serve for God’s Glory, and their own Good) to all such as keep this Commandment.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there a Gracious Promise made to those that honour their Parents?","answer":"Yes. It is the first Commandment with Promise,","segments":[{"text":"Yes. It is the first Commandment with Promise,","proofs":["Ephesians 6:2"],"refs":[{"printed":"Ephesians 6:2","osis":["Eph.6.2"]}],"note":null}],"items":[{"question":"Is long Life promis’d?","answer":"Yes. That thy Days may be long in the Land.","segments":[{"text":"Yes. That thy Days may be long in the Land.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is outward Prosperity promis’d?","answer":"Yes. That it may be well with thee,","segments":[{"text":"Yes. That it may be well with thee,","proofs":["Ephesians 6:3"],"refs":[{"printed":"Ephesians 6:3","osis":["Eph.6.3"]}],"note":null}],"items":[]},{"question":"Are Temporal Blessings promis’d to good People?","answer":"Yes. Godliness hath the Promise of the Life that now is,","segments":[{"text":"Yes. Godliness hath the Promise of the Life that now is,","proofs":["1 Timothy 4:8"],"refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null}],"items":[]},{"question":"And are they promis’d particularly to pious and dutiful Children?","answer":"Yes. My Son, forget not my Law, but let thine Heart keep my Commandments, for length of Days, and long Life, and Peace shall they add to thee,","segments":[{"text":"Yes. My Son, forget not my Law, but let thine Heart keep my Commandments, for length of Days, and long Life, and Peace shall they add to thee,","proofs":["Proverbs 3:1–2"],"refs":[{"printed":"Proverbs 3:1–2","osis":["Prov.3.1-Prov.3.2"]}],"note":null}],"items":[]}]},{"question":"Do all good Children prosper in this World?","answer":"No. For all Things come alike to all,","segments":[{"text":"No. For all Things come alike to all,","proofs":["Ecclesiastes 9:2"],"refs":[{"printed":"Ecclesiastes 9:2","osis":["Eccl.9.2"]}],"note":null}],"items":[{"question":"But are they most likely to prosper?","answer":"Yes. For by Humility and the Fear of the Lord, are Riches, Honour, and Life,","segments":[{"text":"Yes. For by Humility and the Fear of the Lord, are Riches, Honour, and Life,","proofs":["Proverbs 22:4"],"refs":[{"printed":"Proverbs 22:4","osis":["Prov.22.4"]}],"note":null}],"items":[]},{"question":"Shall they prosper as far as is for God’s Glory?","answer":"Yes. I will deliver thee, and thou shalt glorifie me,","segments":[{"text":"Yes. I will deliver thee, and thou shalt glorifie me,","proofs":["Psalm 50:15"],"refs":[{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null}],"items":[]},{"question":"And as far as is for their own Good?","answer":"Yes. For we read of those whom God sent into Captivity for their Good,","segments":[{"text":"Yes. For we read of those whom God sent into Captivity for their Good,","proofs":["Jeremiah 24:5"],"refs":[{"printed":"Jeremiah 24:5","osis":["Jer.24.5"]}],"note":null}],"items":[]},{"question":"But shall good Children live however in the Heavenly Canaan?","answer":"Yes. There their Inheritance shall be for ever,","segments":[{"text":"Yes. There their Inheritance shall be for ever,","proofs":["Psalm 37:18"],"refs":[{"printed":"Psalm 37:18","osis":["Ps.37.18"]}],"note":null}],"items":[]},{"question":"And are disobedient Children often punish’d in this Life?","answer":"Yes. As Absalom that was hang’d in an Oak,","segments":[{"text":"Yes. As Absalom that was hang’d in an Oak,","proofs":["2 Samuel 18:9"],"refs":[{"printed":"2 Samuel 18:9","osis":["2Sam.18.9"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":67,"title":"What is the Sixth Commandment?","part":null,"questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Sixth Commandment?","answer":"The Sixth Commandment is, Thou shalt not Kill.","segments":[{"text":"The Sixth Commandment is, Thou shalt not Kill.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Sixth Commandment concern our own and our Neighbour’s Life?","answer":"Yes. For the Life is more than Meat,","segments":[{"text":"Yes. For the Life is more than Meat,","proofs":["Matthew 6:25"],"refs":[{"printed":"Matthew 6:25","osis":["Matt.6.25"]}],"note":null}],"items":[{"question":"Hath God a tender Regard to the Life of Men?","answer":"Yes. For he giveth to all Life and Breath,","segments":[{"text":"Yes. For he giveth to all Life and Breath,","proofs":["Acts 17:25"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]}],"note":null}],"items":[]},{"question":"Hath he by this Law made a Hedge about Life?","answer":"Yes. That Men might not be like the Fishes of the Sea,","segments":[{"text":"Yes. That Men might not be like the Fishes of the Sea,","proofs":["Habakkuk 1:14"],"refs":[{"printed":"Habakkuk 1:14","osis":["Hab.1.14"]}],"note":null}],"items":[]}]},{"question":"Did there need this Law?","answer":"Yes. For Men live in Malice and Envy, hateful, and hating one another,","segments":[{"text":"Yes. For Men live in Malice and Envy, hateful, and hating one another,","proofs":["Titus 3:3"],"refs":[{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null}],"items":[{"question":"Is it a part of the Law of Nature?","answer":"Yes. For the Barbarous People said of a Mutherer, that Vengeance suffers him not to live,","segments":[{"text":"Yes. For the Barbarous People said of a Mutherer, that Vengeance suffers him not to live,","proofs":["Acts 28:4"],"refs":[{"printed":"Acts 28:4","osis":["Acts.28.4"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":68,"title":"What is requir’d in the Sixth Commandment?","part":null,"questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Sixth Commandment?","answer":"The Sixth Commandment requires all lawful Endeavours to preserve our own Life, and the Life of others.","segments":[{"text":"The Sixth Commandment requires all lawful Endeavours to preserve our own Life, and the Life of others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we to take Care of our own Lives?","answer":"Yes. No Man ever yet hated his own Flesh, but nourisheth and cherisheth it,","segments":[{"text":"Yes. No Man ever yet hated his own Flesh, but nourisheth and cherisheth it,","proofs":["Ephesians 5:29"],"refs":[{"printed":"Ephesians 5:29","osis":["Eph.5.29"]}],"note":null}],"items":[{"question":"Must we endeavour the Preservation of them?","answer":"Yes. Skin for Skin, and all that a Man hath will he give for his Life,","segments":[{"text":"Yes. Skin for Skin, and all that a Man hath will he give for his Life,","proofs":["Job 2:4"],"refs":[{"printed":"Job 2:4","osis":["Job.2.4"]}],"note":null}],"items":[]},{"question":"Are we to be careful of our Diet?","answer":"Yes. Hast thou found Honey? Eat so much as is sufficient for thee,","segments":[{"text":"Yes. Hast thou found Honey? Eat so much as is sufficient for thee,","proofs":["Proverbs 25:16"],"refs":[{"printed":"Proverbs 25:16","osis":["Prov.25.16"]}],"note":null}],"items":[]},{"question":"Are we to use Physick when we need it?","answer":"Yes. Take a Lump of Figs, and lay it upon the Boil,","segments":[{"text":"Yes. Take a Lump of Figs, and lay it upon the Boil,","proofs":["Isaiah 38:21"],"refs":[{"printed":"Isaiah 38:21","osis":["Isa.38.21"]}],"note":null}],"items":[]},{"question":"And are we to be chearful?","answer":"Yes. For a merry Heart doth Good like a Medicine,","segments":[{"text":"Yes. For a merry Heart doth Good like a Medicine,","proofs":["Proverbs 17:22"],"refs":[{"printed":"Proverbs 17:22","osis":["Prov.17.22"]}],"note":null}],"items":[]}]},{"question":"But may we deny Christ to save our Lives?","answer":"No. He that so saveth his Life shall lose it,","segments":[{"text":"No. He that so saveth his Life shall lose it,","proofs":["Matthew 16:25"],"refs":[{"printed":"Matthew 16:25","osis":["Matt.16.25"]}],"note":null}],"items":[{"question":"May we commit any wilful Sin to save our Lives?","answer":"No. We must not do Evil that Good may come,","segments":[{"text":"No. We must not do Evil that Good may come,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null}],"items":[]},{"question":"But what we do for the Preservation of our own Lives must it be with an Eye to God’s Glory?","answer":"Yes. That I may live, and keep thy Word, —Live and praise thee,","segments":[{"text":"Yes. That I may live, and keep thy Word,","proofs":["Psalm 119:17"],"refs":[{"printed":"Psalm 119:17","osis":["Ps.119.17"]}],"note":null},{"text":"—Live and praise thee,","proofs":["Psalm 119:175"],"refs":[{"printed":"Psalm 119:175","osis":["Ps.119.175"]}],"note":null}],"items":[]}]},{"question":"Are we to be compassionate even to the brute Creatures?","answer":"Yes. A Righteous Man regardeth the Life of his Beast,","segments":[{"text":"Yes. A Righteous Man regardeth the Life of his Beast,","proofs":["Proverbs 12:10"],"refs":[{"printed":"Proverbs 12:10","osis":["Prov.12.10"]}],"note":null}],"items":[{"question":"Are we to be careful of the Lives of others as well as of our own?","answer":"Yes. It was Cain that said, Am I my Brother’s Keeper?","segments":[{"text":"Yes. It was Cain that said, Am I my Brother’s Keeper?","proofs":["Genesis 4:9"],"refs":[{"printed":"Genesis 4:9","osis":["Gen.4.9"]}],"note":null}],"items":[]},{"question":"Are we to do what we can in our Places for the Relief of those that are expos’d to Violence?","answer":"Yes. We must deliver them that are ready to be slain,","segments":[{"text":"Yes. We must deliver them that are ready to be slain,","proofs":["Proverbs 24:11–12"],"refs":[{"printed":"Proverbs 24:11–12","osis":["Prov.24.11-Prov.24.12"]}],"note":null}],"items":[]},{"question":"Must we succour the Distressed like the good Samaritan?","answer":"Yes. Go thou and do likewise,","segments":[{"text":"Yes. Go thou and do likewise,","proofs":["Luke 10:37"],"refs":[{"printed":"Luke 10:37","osis":["Luke.10.37"]}],"note":null}],"items":[]}]},{"question":"Are we to support the Lives of those that are in Straits?","answer":"Yes. The Blessing of him that was ready to perish came upon me,","segments":[{"text":"Yes. The Blessing of him that was ready to perish came upon me,","proofs":["Job 29:13"],"refs":[{"printed":"Job 29:13","osis":["Job.29.13"]}],"note":null}],"items":[{"question":"Are we to be meek towards those that provoke us?","answer":"Yes. Shewing all Meekness towards all Men,","segments":[{"text":"Yes. Shewing all Meekness towards all Men,","proofs":["Titus 3:2"],"refs":[{"printed":"Titus 3:2","osis":["Titus.3.2"]}],"note":null}],"items":[]},{"question":"And are we to be merciful towards those that need us?","answer":"Yes. Put on as the Elect of God Bowels of Mercies,","segments":[{"text":"Yes. Put on as the Elect of God Bowels of Mercies,","proofs":["Colossians 3:12"],"refs":[{"printed":"Colossians 3:12","osis":["Col.3.12"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":69,"title":"What is forbidden in the Sixth Commandment?","part":null,"questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Sixth Commandment?","answer":"The Sixth Commandment forbiddeth the taking away of our own Life, or the Life of our Neighbour, unjustly; and whatsoever tendeth thereunto.","segments":[{"text":"The Sixth Commandment forbiddeth the taking away of our own Life, or the Life of our Neighbour, unjustly; and whatsoever tendeth thereunto.","proofs":[],"refs":[],"note":null}],"items":[{"question":"May we dispose of our own Lives at our Pleasure?","answer":"No. For surely your Blood of your Lives will I require,","segments":[{"text":"No. For surely your Blood of your Lives will I require,","proofs":["Genesis 9:5"],"refs":[{"printed":"Genesis 9:5","osis":["Gen.9.5"]}],"note":null}],"items":[{"question":"Is it a Sin in any Case to kill our selves?","answer":"Yes. Do thy self no Harm,","segments":[{"text":"Yes. Do thy self no Harm,","proofs":["Acts 16:28"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"note":null}],"items":[]},{"question":"Is it an exceeding sinful Sin?","answer":"Yes. It was the Sin of Saul and Judas,","segments":[{"text":"Yes. It was the Sin of Saul and Judas,","proofs":["1 Samuel 31:4","Matthew 27:5"],"refs":[{"printed":"1 Samuel 31:4","osis":["1Sam.31.4"]},{"printed":"Matthew 27:5","osis":["Matt.27.5"]}],"note":null}],"items":[]},{"question":"Is it a Sin needlessly to expose our own Lives?","answer":"Yes. Thou shalt not tempt the Lord thy God,","segments":[{"text":"Yes. Thou shalt not tempt the Lord thy God,","proofs":["Matthew 4:7"],"refs":[{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null}],"items":[]},{"question":"But must we not expose our Lives to keep a good Conscience?","answer":"Yes. Neither count I my Life dear unto me so that I might finish my Course with Joy,","segments":[{"text":"Yes. Neither count I my Life dear unto me so that I might finish my Course with Joy,","proofs":["Acts 20:24"],"refs":[{"printed":"Acts 20:24","osis":["Acts.20.24"]}],"note":null}],"items":[]}]},{"question":"Is Drunkenness a Sin against our own Lives?","answer":"Yes. Take heed lest your Hearts be overcharged with Surfeiting and Drunkenness, and so that Day come upon you unawares,","segments":[{"text":"Yes. Take heed lest your Hearts be overcharged with Surfeiting and Drunkenness, and so that Day come upon you unawares,","proofs":["Luke 21:34"],"refs":[{"printed":"Luke 21:34","osis":["Luke.21.34"]}],"note":null}],"items":[{"question":"Is Uncleanness so?","answer":"Yes. He that commits Fornication sins against his own Body,","segments":[{"text":"Yes. He that commits Fornication sins against his own Body,","proofs":["1 Corinthians 6:18"],"refs":[{"printed":"1 Corinthians 6:18","osis":["1Cor.6.18"]}],"note":null}],"items":[]},{"question":"Is immoderate Care and Grief a Sin against our own Lives?","answer":"Yes. For the Sorrow of the World worketh Death,","segments":[{"text":"Yes. For the Sorrow of the World worketh Death,","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null}],"items":[]}]},{"question":"Is it lawful for the Magistrate to take away the Life of a Malefactor?","answer":"Yes. For he bears not the Sword in vain,","segments":[{"text":"Yes. For he bears not the Sword in vain,","proofs":["Romans 13:4"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null}],"items":[{"question":"May Soldiers kill in a lawful War?","answer":"Yes. Cursed be he that keepeth back his Sword from Blood,","segments":[{"text":"Yes. Cursed be he that keepeth back his Sword from Blood,","proofs":["Jeremiah 48:10"],"refs":[{"printed":"Jeremiah 48:10","osis":["Jer.48.10"]}],"note":null}],"items":[]},{"question":"But is wilful Murther a great Sin?","answer":"Yes. The Voice of thy Brother’s Blood cries,","segments":[{"text":"Yes. The Voice of thy Brother’s Blood cries,","proofs":["Genesis 4:10"],"refs":[{"printed":"Genesis 4:10","osis":["Gen.4.10"]}],"note":null}],"items":[]},{"question":"Is it an Iniquity to be punished by the Judge?","answer":"Yes. Whoso sheds Man’s Blood, by Man shall his Blood be shed,","segments":[{"text":"Yes. Whoso sheds Man’s Blood, by Man shall his Blood be shed,","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null}],"items":[]},{"question":"And ought the Murtherer to be put to Death?","answer":"Yes. A Man that doth Violence to the Blood of any Person shall flee to the Pit, let no Man stay him,","segments":[{"text":"Yes. A Man that doth Violence to the Blood of any Person shall flee to the Pit, let no Man stay him,","proofs":["Proverbs 28:17"],"refs":[{"printed":"Proverbs 28:17","osis":["Prov.28.17"]}],"note":null}],"items":[]}]},{"question":"Is Murther a great Affront to God?","answer":"Yes. For in the Image of God made he Man,","segments":[{"text":"Yes. For in the Image of God made he Man,","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null}],"items":[{"question":"Doth it make Men like the Devil?","answer":"Yes. For he was a Murtherer from the beginning,","segments":[{"text":"Yes. For he was a Murtherer from the beginning,","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null}],"items":[]},{"question":"Is it of dangerous Consequence to the Murtherer?","answer":"Yes. For no Murtherer hath Eternal Life abiding in him,","segments":[{"text":"Yes. For no Murtherer hath Eternal Life abiding in him,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[]},{"question":"Ought we therefore to pray that God would keep us from it?","answer":"Yes. Deliver me from Blood-guiltiness, O God of my Salvation,","segments":[{"text":"Yes. Deliver me from Blood-guiltiness, O God of my Salvation,","proofs":["Psalm 51:14"],"refs":[{"printed":"Psalm 51:14","osis":["Ps.51.14"]}],"note":null}],"items":[]}]},{"question":"Is Malice Heart-murther?","answer":"Yes. He that hateth his Brother is a Murtherer,","segments":[{"text":"Yes. He that hateth his Brother is a Murtherer,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[{"question":"Is rash Anger a Breach of this Commandment?","answer":"Yes. But I say unto you, Whosoever is angry with his Brother without Cause shall be in Danger of the Judgment,","segments":[{"text":"Yes. But I say unto you, Whosoever is angry with his Brother without Cause shall be in Danger of the Judgment,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null}],"items":[]},{"question":"Is giving foul Language a Breach of this Commandment?","answer":"Yes. Whosoever shall say to his Brother, Racha, or thou Fool, shall be in Danger of Hell Fire,","segments":[{"text":"Yes. Whosoever shall say to his Brother, Racha, or thou Fool, shall be in Danger of Hell Fire,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null}],"items":[]},{"question":"Is Revenge a Breach of this Commandment?","answer":"Yes. Dearly beloved, avenge not your selves,","segments":[{"text":"Yes. Dearly beloved, avenge not your selves,","proofs":["Romans 12:19"],"refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":70,"title":"What is the Seventh Commandment?","part":null,"questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Seventh Commandment?","answer":"The Seventh Commandment is, Thou shalt not commit Adultery.","segments":[{"text":"The Seventh Commandment is, Thou shalt not commit Adultery.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth this Commandment concern our own and our Neighbour’s Chastity?","answer":"Yes. For this is the Will of God, even our Sanctification,","segments":[{"text":"Yes. For this is the Will of God, even our Sanctification,","proofs":["1 Thessalonians 4:3"],"refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"note":null}],"items":[{"question":"Is it needful there should be such a Commandment?","answer":"Yes. For since all are gone aside, they are all become filthy,","segments":[{"text":"Yes. For since all are gone aside, they are all become filthy,","proofs":["Psalm 14:3"],"refs":[{"printed":"Psalm 14:3","osis":["Ps.14.3"]}],"note":null}],"items":[]},{"question":"Is it agreeable to the Light of Nature?","answer":"Yes. For Abimelech call’d Adultery a great Sin,","segments":[{"text":"Yes. For Abimelech call’d Adultery a great Sin,","proofs":["Genesis 20:9"],"refs":[{"printed":"Genesis 20:9","osis":["Gen.20.9"]}],"note":null}],"items":[]},{"question":"And is this Command for the Publick Good of Mankind?","answer":"Yes. For Whoredom and Wine take away the Heart,","segments":[{"text":"Yes. For Whoredom and Wine take away the Heart,","proofs":["Hosea 4:11"],"refs":[{"printed":"Hosea 4:11","osis":["Hos.4.11"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":71,"title":"What is requir’d in the Seventh Commandment?","part":null,"questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Seventh Commandment?","answer":"The Seventh Commandment requires the Preservation of our own and our Neighbour’s Chastity, in Heart, Speech and Behaviour.","segments":[{"text":"The Seventh Commandment requires the Preservation of our own and our Neighbour’s Chastity, in Heart, Speech and Behaviour.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it our Duty to keep our Bodies pure from all fleshly Lusts?","answer":"Yes. We must possess our Vessel in Sanctification and Honour, and not in the Lust of Concupiscence,","segments":[{"text":"Yes. We must possess our Vessel in Sanctification and Honour, and not in the Lust of Concupiscence,","proofs":["1 Thessalonians 4:4"],"refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]}],"note":null}],"items":[{"question":"Are we to present our Bodies to God?","answer":"Yes. Present your Bodies unto God a living Sacrifice,","segments":[{"text":"Yes. Present your Bodies unto God a living Sacrifice,","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null}],"items":[]},{"question":"Are we to glorifie him with them?","answer":"Yes. Glorifie God with your Bodies,","segments":[{"text":"Yes. Glorifie God with your Bodies,","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"items":[]},{"question":"Are we to use them for him?","answer":"Yes. For your Body is the Temple of the Holy Ghost, which is in you,","segments":[{"text":"Yes. For your Body is the Temple of the Holy Ghost, which is in you,","proofs":["1 Corinthians 6:19"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]}],"note":null}],"items":[]},{"question":"And to employ them in his Service?","answer":"Yes. Yield your Members as Instruments of Righteousness unto God,","segments":[{"text":"Yes. Yield your Members as Instruments of Righteousness unto God,","proofs":["Romans 6:13"],"refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]}],"note":null}],"items":[]},{"question":"May they then be us’d in the Service of our Lusts?","answer":"No. For if any Man defile the Temple of God, him shall God destroy,","segments":[{"text":"No. For if any Man defile the Temple of God, him shall God destroy,","proofs":["1 Corinthians 3:17"],"refs":[{"printed":"1 Corinthians 3:17","osis":["1Cor.3.17"]}],"note":null}],"items":[]}]},{"question":"Ought we to preserve our Chastity in Heart?","answer":"Yes. That we may be Holy both in Body and Spirit,","segments":[{"text":"Yes. That we may be Holy both in Body and Spirit,","proofs":["1 Corinthians 7:34"],"refs":[{"printed":"1 Corinthians 7:34","osis":["1Cor.7.34"]}],"note":null}],"items":[{"question":"And must we keep out all unclean Thoughts and Desires?","answer":"Yes. We must flee youthful Lusts,","segments":[{"text":"Yes. We must flee youthful Lusts,","proofs":["2 Timothy 2:22"],"refs":[{"printed":"2 Timothy 2:22","osis":["2Tim.2.22"]}],"note":null}],"items":[]},{"question":"And is that the Way to prevent the Acts of Uncleanness?","answer":"Yes. For when Lust hath conceiv’d it bringeth forth Sin,","segments":[{"text":"Yes. For when Lust hath conceiv’d it bringeth forth Sin,","proofs":["James 1:15"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null}],"items":[]}]},{"question":"Ought we to preserve our Chastity in Speech?","answer":"Yes. Let your Speech be always with Grace, season’d with Salt,","segments":[{"text":"Yes. Let your Speech be always with Grace, season’d with Salt,","proofs":["Colossians 4:6"],"refs":[{"printed":"Colossians 4:6","osis":["Col.4.6"]}],"note":null}],"items":[{"question":"Is it the Character of good People to be modest?","answer":"Yes. I will turn to the People a pure Language,","segments":[{"text":"Yes. I will turn to the People a pure Language,","proofs":["Zephaniah 3:9"],"refs":[{"printed":"Zephaniah 3:9","osis":["Zeph.3.9"]}],"note":null}],"items":[]}]},{"question":"Ought we to preserve our Chastity in Behaviour?","answer":"Yes. We must have a chaste Conversation coupled with Fear,","segments":[{"text":"Yes. We must have a chaste Conversation coupled with Fear,","proofs":["1 Peter 3:2"],"refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null}],"items":[{"question":"And in our Cloathing?","answer":"Yes. Women must adorn themselves in modest Apparel, with Shamefacedness and Sobriety,","segments":[{"text":"Yes. Women must adorn themselves in modest Apparel, with Shamefacedness and Sobriety,","proofs":["1 Timothy 2:9"],"refs":[{"printed":"1 Timothy 2:9","osis":["1Tim.2.9"]}],"note":null}],"items":[]},{"question":"Must we abstain from all Appearances of Uncleanness?","answer":"Yes. Hating even the Garment spotted with the Flesh,","segments":[{"text":"Yes. Hating even the Garment spotted with the Flesh,","proofs":["Jude 23"],"refs":[{"printed":"Jude 23","osis":["Jude.1.23"]}],"note":null}],"items":[]},{"question":"And from all Approaches to it?","answer":"Yes. Come not nigh the Door of her House,","segments":[{"text":"Yes. Come not nigh the Door of her House,","proofs":["Proverbs 5:8"],"refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"note":null}],"items":[]}]},{"question":"Must we resolve against wanton Looks?","answer":"Yes. I made a Covenant with mine Eyes, why then should I think upon a Maid,","segments":[{"text":"Yes. I made a Covenant with mine Eyes, why then should I think upon a Maid,","proofs":["Job 31:1"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"note":null}],"items":[{"question":"Must we always keep our Bodies in Soberness and Chastity?","answer":"Yes. We must cleanse our selves from all Filthiness both of Flesh and Spirit,","segments":[{"text":"Yes. We must cleanse our selves from all Filthiness both of Flesh and Spirit,","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null}],"items":[]},{"question":"And must we crucifie all the Lusts of the Flesh?","answer":"Yes. They that are Christ’s have crucified the Flesh,","segments":[{"text":"Yes. They that are Christ’s have crucified the Flesh,","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null}],"items":[]},{"question":"Must the Body be subdued?","answer":"Yes. I keep under my Body, and bring it into Subjection,","segments":[{"text":"Yes. I keep under my Body, and bring it into Subjection,","proofs":["1 Corinthians 9:27"],"refs":[{"printed":"1 Corinthians 9:27","osis":["1Cor.9.27"]}],"note":null}],"items":[]},{"question":"And must its sinful Desires be deny’d?","answer":"Yes. If thy Right Eye offend thee, pluck it out, and cast it from thee,","segments":[{"text":"Yes. If thy Right Eye offend thee, pluck it out, and cast it from thee,","proofs":["Matthew 5:29"],"refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":72,"title":"What is forbidden in the Seventh Commandment?","part":null,"questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Seventh Commandment?","answer":"The Seventh Commandment forbids all unchaste Thoughts, Words and Actions.","segments":[{"text":"The Seventh Commandment forbids all unchaste Thoughts, Words and Actions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Adultery a very great Sin?","answer":"Yes. How can I do this great Wickedness and Sin against God,","segments":[{"text":"Yes. How can I do this great Wickedness and Sin against God,","proofs":["Genesis 39:9"],"refs":[{"printed":"Genesis 39:9","osis":["Gen.39.9"]}],"note":null}],"items":[{"question":"Is it an Iniquity to be punished by the Judge?","answer":"Yes. The Adulterer and the Adulteress shall surely be put to Death,","segments":[{"text":"Yes. The Adulterer and the Adulteress shall surely be put to Death,","proofs":["Leviticus 20:10"],"refs":[{"printed":"Leviticus 20:10","osis":["Lev.20.10"]}],"note":null}],"items":[]},{"question":"Is Fornication a very great Sin?","answer":"Yes. Fornication, and all Uncleanness, let it not be once named among you,","segments":[{"text":"Yes. Fornication, and all Uncleanness, let it not be once named among you,","proofs":["Ephesians 5:3"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"note":null}],"items":[]},{"question":"Will these Sins certainly shut men out of Heaven, if they be not repented of, and forsaken?","answer":"Yes. For Fornicators and Adulterers shall not inherit the Kingdom of God,","segments":[{"text":"Yes. For Fornicators and Adulterers shall not inherit the Kingdom of God,","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null}],"items":[]}]},{"question":"Are unclean Thoughts, Sins?","answer":"Yes. For whosoever looketh on a Woman to lust after her, hath committed Adultery with her already in his Heart,","segments":[{"text":"Yes. For whosoever looketh on a Woman to lust after her, hath committed Adultery with her already in his Heart,","proofs":["Matthew 5:28"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":null}],"items":[{"question":"Are unclean Reflections, Sins?","answer":"Yes. For some multiply their Whoredoms by calling to Remembrance the Days of their Youth,","segments":[{"text":"Yes. For some multiply their Whoredoms by calling to Remembrance the Days of their Youth,","proofs":["Ezekiel 23:19"],"refs":[{"printed":"Ezekiel 23:19","osis":["Ezek.23.19"]}],"note":null}],"items":[]},{"question":"Are unclean Desires, Sins?","answer":"Yes. Inordinate Affection, and evil Concupiscence, are to be mortified in us,","segments":[{"text":"Yes. Inordinate Affection, and evil Concupiscence, are to be mortified in us,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"And must all fleshly Lusts be shunn’d?","answer":"Yes. Dearly beloved, I beseech you as Strangers and Pilgrims abstain from Fleshly Lusts,","segments":[{"text":"Yes. Dearly beloved, I beseech you as Strangers and Pilgrims abstain from Fleshly Lusts,","proofs":["1 Peter 2:11"],"refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"items":[]}]},{"question":"Are unclean Words, Sins?","answer":"Yes. For there must be neither Filthiness, nor foolish Talking, nor Jesting,","segments":[{"text":"Yes. For there must be neither Filthiness, nor foolish Talking, nor Jesting,","proofs":["Ephesians 5:4"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"note":null}],"items":[{"question":"Must we therefore take Heed of speaking any filthy Words?","answer":"Yes. Let no corrupt Communication proceed out of your Mouth,","segments":[{"text":"Yes. Let no corrupt Communication proceed out of your Mouth,","proofs":["Ephesians 4:29"],"refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"note":null}],"items":[]},{"question":"May we take Delight in hearing filthy Talk?","answer":"No. For evil Communications corrupt good Manners,","segments":[{"text":"No. For evil Communications corrupt good Manners,","proofs":["1 Corinthians 15:33"],"refs":[{"printed":"1 Corinthians 15:33","osis":["1Cor.15.33"]}],"note":null}],"items":[]}]},{"question":"Are all unchaste Actions forbidden in this Commandment?","answer":"Yes. Not only Adultery and Fornication, but Uncleanness and Lasciviousness, Chambering and Wantonness,","segments":[{"text":"Yes. Not only Adultery and Fornication, but Uncleanness and Lasciviousness,","proofs":["Galatians 5:19"],"refs":[{"printed":"Galatians 5:19","osis":["Gal.5.19"]}],"note":null},{"text":"Chambering and Wantonness,","proofs":["Romans 13:13"],"refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"note":null}],"items":[{"question":"Are the Occasions of Uncleanness here forbidden?","answer":"Yes. Have no Fellowship with the unfruitful Works of Darkness,","segments":[{"text":"Yes. Have no Fellowship with the unfruitful Works of Darkness,","proofs":["Ephesians 5:11"],"refs":[{"printed":"Ephesians 5:11","osis":["Eph.5.11"]}],"note":null}],"items":[]}]},{"question":"Is all Uncleanness provoking to God?","answer":"Yes. For I the Lord am holy,","segments":[{"text":"Yes. For I the Lord am holy,","proofs":["Leviticus 20:26"],"refs":[{"printed":"Leviticus 20:26","osis":["Lev.20.26"]}],"note":null}],"items":[{"question":"Is it against our Bodies?","answer":"Yes. For the Body is not for Fornication, but for the Lord,","segments":[{"text":"Yes. For the Body is not for Fornication, but for the Lord,","proofs":["1 Corinthians 6:13"],"refs":[{"printed":"1 Corinthians 6:13","osis":["1Cor.6.13"]}],"note":null}],"items":[]},{"question":"Is it a Wrong to our Souls?","answer":"Yes. For Fleshly Lusts war against the Soul,","segments":[{"text":"Yes. For Fleshly Lusts war against the Soul,","proofs":["1 Peter 2:11"],"refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"items":[]},{"question":"Is it wounding to Conscience?","answer":"Yes. I find more bitter than Death the Woman whose Heart is Snares and Nets,","segments":[{"text":"Yes. I find more bitter than Death the Woman whose Heart is Snares and Nets,","proofs":["Ecclesiastes 7:26"],"refs":[{"printed":"Ecclesiastes 7:26","osis":["Eccl.7.26"]}],"note":null}],"items":[]}]},{"question":"Are Idleness and Gluttony Occasions of Uncleanness, and forbidden in this Commandment?","answer":"Yes. For this was the Iniquity of Sodom, Pride, Fulness of Bread, and Abundance of Idleness,","segments":[{"text":"Yes. For this was the Iniquity of Sodom, Pride, Fulness of Bread, and Abundance of Idleness,","proofs":["Ezekiel 16:49"],"refs":[{"printed":"Ezekiel 16:49","osis":["Ezek.16.49"]}],"note":null}],"items":[{"question":"And is Drunkenness also a Sin of dangerous Consequence?","answer":"Yes. For Drunkards shall not inherit the Kingdom of God,","segments":[{"text":"Yes. For Drunkards shall not inherit the Kingdom of God,","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":73,"title":"What is the Eighth Commandment?","part":null,"questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Eighth Commandment?","answer":"The Eighth Commandment is, Thou shalt not Steal.","segments":[{"text":"The Eighth Commandment is, Thou shalt not Steal.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth the Eighth Commandment concern our own and our Neighbour’s Wealth and outward Estate?","answer":"Yes. For the Earth God has given to the Children of Men,","segments":[{"text":"Yes. For the Earth God has given to the Children of Men,","proofs":["Psalm 115:16"],"refs":[{"printed":"Psalm 115:16","osis":["Ps.115.16"]}],"note":null}],"items":[{"question":"Is it necessary there should be such a Command?","answer":"Yes. For every Brother will utterly supplant,","segments":[{"text":"Yes. For every Brother will utterly supplant,","proofs":["Jeremiah 9:4"],"refs":[{"printed":"Jeremiah 9:4","osis":["Jer.9.4"]}],"note":null}],"items":[]}]},{"question":"Is robbing God the worst Theft?","answer":"Yes. Will a Man rob God? Yet ye have robbed me,","segments":[{"text":"Yes. Will a Man rob God? Yet ye have robbed me,","proofs":["Malachi 3:8–9"],"refs":[{"printed":"Malachi 3:8–9","osis":["Mal.3.8-Mal.3.9"]}],"note":null}],"items":[{"question":"And is Justice to God the highest Justice?","answer":"Yes. Render to God the Things that are God’s,","segments":[{"text":"Yes. Render to God the Things that are God’s,","proofs":["Matthew 22:21"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":74,"title":"What is requir’d in the Eighth Commandment?","part":null,"questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Eighth Commandment?","answer":"The Eighth Commandment requires all lawful procuring and furthering our own and our Neighbour’s Wealth and outward Estate.","segments":[{"text":"The Eighth Commandment requires all lawful procuring and furthering our own and our Neighbour’s Wealth and outward Estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Religion a Friend to outward Prosperity?","answer":"Yes. For in Wisdom’s Left Hand are Riches and Honour,","segments":[{"text":"Yes. For in Wisdom’s Left Hand are Riches and Honour,","proofs":["Proverbs 3:16"],"refs":[{"printed":"Proverbs 3:16","osis":["Prov.3.16"]}],"note":null}],"items":[{"question":"Doth it teach us to be diligent in our Callings?","answer":"Yes. Be thou diligent to know the State of thy Flocks,","segments":[{"text":"Yes. Be thou diligent to know the State of thy Flocks,","proofs":["Proverbs 27:23"],"refs":[{"printed":"Proverbs 27:23","osis":["Prov.27.23"]}],"note":null}],"items":[]},{"question":"And to keep close to them?","answer":"Yes. Study to be quiet, and to do your own Business,","segments":[{"text":"Yes. Study to be quiet, and to do your own Business,","proofs":["1 Thessalonians 4:11"],"refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]}],"note":null}],"items":[]},{"question":"And is that the Way to thrive?","answer":"Yes. For the Hand of the Diligent maketh Rich,","segments":[{"text":"Yes. For the Hand of the Diligent maketh Rich,","proofs":["Proverbs 10:4"],"refs":[{"printed":"Proverbs 10:4","osis":["Prov.10.4"]}],"note":null}],"items":[]},{"question":"Doth Religion teach us to be prudent in our Affairs?","answer":"Yes. The good Man will guide his Affairs with Discretion,","segments":[{"text":"Yes. The good Man will guide his Affairs with Discretion,","proofs":["Psalm 112:5"],"refs":[{"printed":"Psalm 112:5","osis":["Ps.112.5"]}],"note":null}],"items":[]},{"question":"And is that the Way to thrive?","answer":"Yes. For through Wisdom is a House builded,","segments":[{"text":"Yes. For through Wisdom is a House builded,","proofs":["Proverbs 24:3–4"],"refs":[{"printed":"Proverbs 24:3–4","osis":["Prov.24.3-Prov.24.4"]}],"note":null}],"items":[]}]},{"question":"Must we serve God with our Worldly Estate?","answer":"Yes. Honour the Lord with the Substance,","segments":[{"text":"Yes. Honour the Lord with the Substance,","proofs":["Proverbs 3:9"],"refs":[{"printed":"Proverbs 3:9","osis":["Prov.3.9"]}],"note":null}],"items":[{"question":"And is that the Way to thrive?","answer":"Yes. So shall thy Barns be filled with Plenty,","segments":[{"text":"Yes. So shall thy Barns be filled with Plenty,","proofs":["Proverbs 3:10"],"refs":[{"printed":"Proverbs 3:10","osis":["Prov.3.10"]}],"note":null}],"items":[]},{"question":"Must we chearfully use our Estates?","answer":"Yes. For I know no Good in them, but for a Man to rejoice, and to do Good in his Life,","segments":[{"text":"Yes. For I know no Good in them, but for a Man to rejoice, and to do Good in his Life,","proofs":["Ecclesiastes 3:12"],"refs":[{"printed":"Ecclesiastes 3:12","osis":["Eccl.3.12"]}],"note":null}],"items":[]},{"question":"And must we chearfully serve God with them?","answer":"Yes. We must serve the Lord our God with Joyfulness and Gladness of Heart in the Abundance of all Things,","segments":[{"text":"Yes. We must serve the Lord our God with Joyfulness and Gladness of Heart in the Abundance of all Things,","proofs":["Deuteronomy 28:47"],"refs":[{"printed":"Deuteronomy 28:47","osis":["Deut.28.47"]}],"note":null}],"items":[]}]},{"question":"Must we be just to all we deal with?","answer":"Yes. Render therefore to all their Due,","segments":[{"text":"Yes. Render therefore to all their Due,","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null}],"items":[{"question":"And must we give every Body their own?","answer":"Yes. Owe no Man any thing, but to love one another,","segments":[{"text":"Yes. Owe no Man any thing, but to love one another,","proofs":["Romans 13:8"],"refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"items":[]},{"question":"Must we be true to every Trust repos’d in us?","answer":"Yes. As the Workmen who dealt faithfully,","segments":[{"text":"Yes. As the Workmen who dealt faithfully,","proofs":["2 Kings 12:15"],"refs":[{"printed":"2 Kings 12:15","osis":["2Kgs.12.15"]}],"note":null}],"items":[]},{"question":"And is Honesty the best Policy?","answer":"Yes. For a little that a Righteous Man hath is better than the Riches of many Wicked,","segments":[{"text":"Yes. For a little that a Righteous Man hath is better than the Riches of many Wicked,","proofs":["Psalm 37:16"],"refs":[{"printed":"Psalm 37:16","osis":["Ps.37.16"]}],"note":null}],"items":[]},{"question":"And shall we have the Comfort of it in this World?","answer":"Yes. He that walketh Righteously, and speaketh Uprightly, that despiseth the Gain of Oppression, and shaketh his Hands from holding of Bribes, he shall dwell on high, his Place of Defence shall be the Munitions of Rocks, Bread shall be given him, and his Waters shall be pure,","segments":[{"text":"Yes. He that walketh Righteously, and speaketh Uprightly, that despiseth the Gain of Oppression, and shaketh his Hands from holding of Bribes, he shall dwell on high, his Place of Defence shall be the Munitions of Rocks, Bread shall be given him, and his Waters shall be pure,","proofs":["Isaiah 33:15–16"],"refs":[{"printed":"Isaiah 33:15–16","osis":["Isa.33.15-Isa.33.16"]}],"note":null}],"items":[]},{"question":"If therefore we have done any Wrong must we make Restitution?","answer":"Yes. Zacheus stood and said, If I have wronged any Man I restore him Fourfold,","segments":[{"text":"Yes. Zacheus stood and said, If I have wronged any Man I restore him Fourfold,","proofs":["Luke 19:8"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"note":null}],"items":[]}]},{"question":"Must we concern our selves for the Welfare of others?","answer":"Yes. Look not every one on his own Things, but every one also on the Things of others,","segments":[{"text":"Yes. Look not every one on his own Things, but every one also on the Things of others,","proofs":["Philippians 2:4"],"refs":[{"printed":"Philippians 2:4","osis":["Phil.2.4"]}],"note":null}],"items":[{"question":"And must we do all we can to promote the Welfare of others?","answer":"Yes. If thy Brother’s Ox or Ass go astray thou shalt bring them back,","segments":[{"text":"Yes. If thy Brother’s Ox or Ass go astray thou shalt bring them back,","proofs":["Deuteronomy 22:1"],"refs":[{"printed":"Deuteronomy 22:1","osis":["Deut.22.1"]}],"note":null}],"items":[]}]},{"question":"Must we relieve the Poor according to our Ability?","answer":"Yes. If thy Brother be waxen Poor, and fallen into Decay with thee, then thou shalt relieve him,","segments":[{"text":"Yes. If thy Brother be waxen Poor, and fallen into Decay with thee, then thou shalt relieve him,","proofs":["Leviticus 25:35"],"refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]}],"note":null}],"items":[{"question":"Must we be forward to relieve the Poor?","answer":"Yes. We must be ready to distribute, willing to communicate,","segments":[{"text":"Yes. We must be ready to distribute, willing to communicate,","proofs":["1 Timothy 6:18"],"refs":[{"printed":"1 Timothy 6:18","osis":["1Tim.6.18"]}],"note":null}],"items":[]},{"question":"Is that the Way to thrive in this World?","answer":"Yes. For he that hath Pity on the Poor, lendeth to the Lord, and that which he hath given will he pay him again,","segments":[{"text":"Yes. For he that hath Pity on the Poor, lendeth to the Lord, and that which he hath given will he pay him again,","proofs":["Proverbs 19:17"],"refs":[{"printed":"Proverbs 19:17","osis":["Prov.19.17"]}],"note":null}],"items":[]},{"question":"And shall it be repaid in t’other World?","answer":"Yes. Thou shalt be recompenced in the Resurrection of the Just,","segments":[{"text":"Yes. Thou shalt be recompenced in the Resurrection of the Just,","proofs":["Luke 14:14"],"refs":[{"printed":"Luke 14:14","osis":["Luke.14.14"]}],"note":null}],"items":[]},{"question":"And must we make this Use of what we have in the World?","answer":"Yes. We must labour that we may have to give to him that needeth,","segments":[{"text":"Yes. We must labour that we may have to give to him that needeth,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":75,"title":"What is forbidden in the Eighth Commandment?","part":null,"questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Eighth Commandment?","answer":"The Eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our Neighbour’s Wealth, and outward Estate.","segments":[{"text":"The Eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our Neighbour’s Wealth, and outward Estate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"May we do what we will with our own Estates?","answer":"No. For we are but Stewards of the manifold Grace of God,","segments":[{"text":"No. For we are but Stewards of the manifold Grace of God,","proofs":["1 Peter 4:10"],"refs":[{"printed":"1 Peter 4:10","osis":["1Pet.4.10"]}],"note":null}],"items":[{"question":"Is it a Sin then to waste our Estates in Prodigality?","answer":"Yes. For the Drunkard and Glutton shall come to Poverty,","segments":[{"text":"Yes. For the Drunkard and Glutton shall come to Poverty,","proofs":["Proverbs 23:21"],"refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"note":null}],"items":[]},{"question":"Is Luxury the Way to Beggary?","answer":"Yes. He that loveth Pleasure shall be a poor Man,","segments":[{"text":"Yes. He that loveth Pleasure shall be a poor Man,","proofs":["Proverbs 21:17"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]}],"note":null}],"items":[]},{"question":"Is Slothfulness a robbing of our selves?","answer":"Yes. For he that is slothful in his Work is Brother to him that is a great Waster,","segments":[{"text":"Yes. For he that is slothful in his Work is Brother to him that is a great Waster,","proofs":["Proverbs 18:9"],"refs":[{"printed":"Proverbs 18:9","osis":["Prov.18.9"]}],"note":null}],"items":[]},{"question":"And is that the Way to Poverty?","answer":"Yes. For Drowsiness shall cloath a Man with Rags,","segments":[{"text":"Yes. For Drowsiness shall cloath a Man with Rags,","proofs":["Proverbs 23:21"],"refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"note":null}],"items":[]}]},{"question":"Is keeping idle Company the Way to Poverty?","answer":"Yes. For he that followeth after vain Persons shall have Poverty enough,","segments":[{"text":"Yes. For he that followeth after vain Persons shall have Poverty enough,","proofs":["Proverbs 28:19"],"refs":[{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"note":null}],"items":[{"question":"Is Fraud and Injustice the Way to Poverty?","answer":"Yes. For Wealth gotten by Vanity shall be diminished,","segments":[{"text":"Yes. For Wealth gotten by Vanity shall be diminished,","proofs":["Proverbs 13:11"],"refs":[{"printed":"Proverbs 13:11","osis":["Prov.13.11"]}],"note":null}],"items":[]},{"question":"Can any expect to prosper in a Way of unjust Gain?","answer":"No. For he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End shall be a Fool,","segments":[{"text":"No. For he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End shall be a Fool,","proofs":["Jeremiah 17:11"],"refs":[{"printed":"Jeremiah 17:11","osis":["Jer.17.11"]}],"note":null}],"items":[]},{"question":"Do Men rob themselves and their Families by Foolishness in their Affairs?","answer":"Yes. For every wise Woman buildeth her House, but the Foolish plucketh it down with her Hands,","segments":[{"text":"Yes. For every wise Woman buildeth her House, but the Foolish plucketh it down with her Hands,","proofs":["Proverbs 14:1"],"refs":[{"printed":"Proverbs 14:1","osis":["Prov.14.1"]}],"note":null}],"items":[]},{"question":"And by rash Suretiship?","answer":"Yes. For he that is Surety for a Stranger shall smart for it,","segments":[{"text":"Yes. For he that is Surety for a Stranger shall smart for it,","proofs":["Proverbs 11:15"],"refs":[{"printed":"Proverbs 11:15","osis":["Prov.11.15"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to rob our selves of the Comfort of that which God hath given us?","answer":"Yes. If a Man hath not Power to eat of it, it is Vanity, and an evil Disease,","segments":[{"text":"Yes. If a Man hath not Power to eat of it, it is Vanity, and an evil Disease,","proofs":["Ecclesiastes 6:2"],"refs":[{"printed":"Ecclesiastes 6:2","osis":["Eccl.6.2"]}],"note":null}],"items":[{"question":"And is it a Sin to deny it to our Relations?","answer":"Yes. If any provide not for his own, especially for those of his own House, he hath deny’d the Faith, and is worse than an Infidel,","segments":[{"text":"Yes. If any provide not for his own, especially for those of his own House, he hath deny’d the Faith, and is worse than an Infidel,","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":null}],"items":[]}]},{"question":"Is it a great Sin to steal from any Body?","answer":"Yes. For every one that stealeth shall be cut off,","segments":[{"text":"Yes. For every one that stealeth shall be cut off,","proofs":["Zechariah 5:3"],"refs":[{"printed":"Zechariah 5:3","osis":["Zech.5.3"]}],"note":null}],"items":[{"question":"Is it a great Sin for Children to steal from their Parents?","answer":"Yes. Whoso robbeth his Father or his Mother, and saith it is no Transgression, the same is the Companion of a Destroyer,","segments":[{"text":"Yes. Whoso robbeth his Father or his Mother, and saith it is no Transgression, the same is the Companion of a Destroyer,","proofs":["Proverbs 28:24"],"refs":[{"printed":"Proverbs 28:24","osis":["Prov.28.24"]}],"note":null}],"items":[]},{"question":"And for the Rich to oppress the Poor?","answer":"Yes. Rob not the Poor, because he is Poor,","segments":[{"text":"Yes. Rob not the Poor, because he is Poor,","proofs":["Proverbs 22:22"],"refs":[{"printed":"Proverbs 22:22","osis":["Prov.22.22"]}],"note":null}],"items":[]},{"question":"Will you therefore keep your Hands from picking and stealing!","answer":"Yes. Because of the Fear of God,","segments":[{"text":"Yes. Because of the Fear of God,","proofs":["Nehemiah 5:15"],"refs":[{"printed":"Nehemiah 5:15","osis":["Neh.5.15"]}],"note":null}],"items":[]},{"question":"Must those that have us’d themselves to it break it off?","answer":"Yes. Let him that stole steal no more,","segments":[{"text":"Yes. Let him that stole steal no more,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"items":[]},{"question":"Must poor People especially watch and pray against this Temptation?","answer":"Yes. Lest I be poor and steal,","segments":[{"text":"Yes. Lest I be poor and steal,","proofs":["Proverbs 30:9"],"refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to cheat any Body in a Bargain?","answer":"Yes. Let no Man go beyond or defraud his Brother in any Matter,","segments":[{"text":"Yes. Let no Man go beyond or defraud his Brother in any Matter,","proofs":["1 Thessalonians 4:6"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null}],"items":[{"question":"Is it a Sin to use false Weights and Measures?","answer":"Yes. A false Ballance is Abomination to the Lord,","segments":[{"text":"Yes. A false Ballance is Abomination to the Lord,","proofs":["Proverbs 11:1"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]}],"note":null}],"items":[]},{"question":"Is it a Sin to give Assistance or Countenance to any Fraud?","answer":"Yes. Whoso is Partner with a Thief hateth his own Soul,","segments":[{"text":"Yes. Whoso is Partner with a Thief hateth his own Soul,","proofs":["Proverbs 29:24"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to deny Relief to the Poor?","answer":"Yes. Whoso hath this World’s Goods, and seeth his Brother have Need, and shutteth up the Bowels of his Compassion from him, how dwelleth the Love of God in that Man?","segments":[{"text":"Yes. Whoso hath this World’s Goods, and seeth his Brother have Need, and shutteth up the Bowels of his Compassion from him, how dwelleth the Love of God in that Man?","proofs":["1 John 3:17"],"refs":[{"printed":"1 John 3:17","osis":["1John.3.17"]}],"note":null}],"items":[{"question":"Is it a Sin to deny the Payment of a just Debt?","answer":"Yes. For the Wicked borroweth, and payeth not again,","segments":[{"text":"Yes. For the Wicked borroweth, and payeth not again,","proofs":["Psalm 37:21"],"refs":[{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"note":null}],"items":[]},{"question":"Or withhold Wages that is due?","answer":"Yes. The Hire of the Labourers kept back by Fraud crieth,","segments":[{"text":"Yes. The Hire of the Labourers kept back by Fraud crieth,","proofs":["James 5:4"],"refs":[{"printed":"James 5:4","osis":["Jas.5.4"]}],"note":null}],"items":[]},{"question":"And is the Love of Money the Cause of all those Sins?","answer":"Yes. The Love of Money is the Root of all Evil,","segments":[{"text":"Yes. The Love of Money is the Root of all Evil,","proofs":["1 Timothy 6:10"],"refs":[{"printed":"1 Timothy 6:10","osis":["1Tim.6.10"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":76,"title":"What is the Ninth Commandment?","part":null,"questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Ninth Commandment?","answer":"The Ninth Commandment is, Thou shalt not bear False Witness against thy Neighbour.","segments":[{"text":"The Ninth Commandment is, Thou shalt not bear False Witness against thy Neighbour.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth this Commandment concern our own and our Neighbour’s good Name?","answer":"Yes. For a good Name is better than precious Ointment,","segments":[{"text":"Yes. For a good Name is better than precious Ointment,","proofs":["Ecclesiastes 7:1"],"refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"note":null}],"items":[{"question":"Is there Need of this Commandment?","answer":"Yes. For every Neighbour will walk with Slanders,","segments":[{"text":"Yes. For every Neighbour will walk with Slanders,","proofs":["Jeremiah 9:4"],"refs":[{"printed":"Jeremiah 9:4","osis":["Jer.9.4"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":77,"title":"What is requir’d in the Ninth Commandment?","part":null,"questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Ninth Commandment?","answer":"The Ninth Commandment requires the Maintaining and Promoting of Truth between Man and Man, and of our own and our Neighbour’s good Name, especially in Witness-bearing.","segments":[{"text":"The Ninth Commandment requires the Maintaining and Promoting of Truth between Man and Man, and of our own and our Neighbour’s good Name, especially in Witness-bearing.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it our Duty to govern our Tongues?","answer":"Yes. I said I will take heed to my Ways, that I Sin not with my Tongue,","segments":[{"text":"Yes. I said I will take heed to my Ways, that I Sin not with my Tongue,","proofs":["Psalm 39:1"],"refs":[{"printed":"Psalm 39:1","osis":["Ps.39.1"]}],"note":null}],"items":[{"question":"Is he a good Christian that doth not?","answer":"No. For if any Man among you seem to be Religious, and bridleth not his Tongue, that Man’s Religion is vain,","segments":[{"text":"No. For if any Man among you seem to be Religious, and bridleth not his Tongue, that Man’s Religion is vain,","proofs":["James 1:26"],"refs":[{"printed":"James 1:26","osis":["Jas.1.26"]}],"note":null}],"items":[]},{"question":"Must we therefore pray to God to keep us from Tongue Sins?","answer":"Yes. Set a Watch, O Lord, before my Mouth,","segments":[{"text":"Yes. Set a Watch, O Lord, before my Mouth,","proofs":["Psalm 141:3"],"refs":[{"printed":"Psalm 141:3","osis":["Ps.141.3"]}],"note":null}],"items":[]}]},{"question":"Is it our Duty to speak Truth?","answer":"Yes. Speak ye every Man the Truth to his Neighbour,","segments":[{"text":"Yes. Speak ye every Man the Truth to his Neighbour,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null}],"items":[{"question":"Is there good Reason for it?","answer":"Yes. For we are Members one of another,","segments":[{"text":"Yes. For we are Members one of another,","proofs":["Ephesians 4:25"],"refs":[{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null}],"items":[]},{"question":"And is this the Character of a good Man?","answer":"Yes. That he speaketh the Truth in his Heart,","segments":[{"text":"Yes. That he speaketh the Truth in his Heart,","proofs":["Psalm 15:2"],"refs":[{"printed":"Psalm 15:2","osis":["Ps.15.2"]}],"note":null}],"items":[]},{"question":"Are all Truths to be spoken at all Times?","answer":"No. For there is a Time to keep Silence, and a Time to Speak,","segments":[{"text":"No. For there is a Time to keep Silence, and a Time to Speak,","proofs":["Ecclesiastes 3:7"],"refs":[{"printed":"Ecclesiastes 3:7","osis":["Eccl.3.7"]}],"note":null}],"items":[]},{"question":"But may an Untruth be spoken at any Time?","answer":"No. For God’s People are Children that will not Lie,","segments":[{"text":"No. For God’s People are Children that will not Lie,","proofs":["Isaiah 63:8"],"refs":[{"printed":"Isaiah 63:8","osis":["Isa.63.8"]}],"note":null}],"items":[]}]},{"question":"Is it our Duty especially in Witness-bearing to speak Truth?","answer":"Yes. For a faithful Witness will not Lie,","segments":[{"text":"Yes. For a faithful Witness will not Lie,","proofs":["Proverbs 14:5"],"refs":[{"printed":"Proverbs 14:5","osis":["Prov.14.5"]}],"note":null}],"items":[{"question":"And the whole Truth?","answer":"Yes. Samuel told Eli every whit, and hid nothing from him,","segments":[{"text":"Yes. Samuel told Eli every whit, and hid nothing from him,","proofs":["1 Samuel 3:18"],"refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"note":null}],"items":[]},{"question":"And nothing but the Truth?","answer":"Yes. For a Lying Tongue is but for a Moment,","segments":[{"text":"Yes. For a Lying Tongue is but for a Moment,","proofs":["Proverbs 12:19"],"refs":[{"printed":"Proverbs 12:19","osis":["Prov.12.19"]}],"note":null}],"items":[]}]},{"question":"Is it our Duty to strive to have a good Name with God?","answer":"Yes. For not he that commendeth himself is approved, but whom the Lord commendeth,","segments":[{"text":"Yes. For not he that commendeth himself is approved, but whom the Lord commendeth,","proofs":["2 Corinthians 10:18"],"refs":[{"printed":"2 Corinthians 10:18","osis":["2Cor.10.18"]}],"note":null}],"items":[{"question":"And should we endeavour to have a good Name with good People?","answer":"Yes. Let those that fear thee turn unto me,","segments":[{"text":"Yes. Let those that fear thee turn unto me,","proofs":["Psalm 119:79"],"refs":[{"printed":"Psalm 119:79","osis":["Ps.119.79"]}],"note":null}],"items":[]},{"question":"And if possible a good Name with all People?","answer":"Yes. Demetrius hath a good Report of all Men,","segments":[{"text":"Yes. Demetrius hath a good Report of all Men,","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null}],"items":[]},{"question":"Must we abound in those Things that are of good Report?","answer":"Yes. If there be any Virtue, if there be any Praise, think on those Things,","segments":[{"text":"Yes. If there be any Virtue, if there be any Praise, think on those Things,","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null}],"items":[]}]},{"question":"In order to our getting a good Name must we live by Faith?","answer":"Yes. For by it the Elders obtained a good Report,","segments":[{"text":"Yes. For by it the Elders obtained a good Report,","proofs":["Hebrews 11:2"],"refs":[{"printed":"Hebrews 11:2","osis":["Heb.11.2"]}],"note":null}],"items":[{"question":"Must we walk wisely?","answer":"Yes. For a Man’s Wisdom makes his Face to shine,","segments":[{"text":"Yes. For a Man’s Wisdom makes his Face to shine,","proofs":["Ecclesiastes 8:1"],"refs":[{"printed":"Ecclesiastes 8:1","osis":["Eccl.8.1"]}],"note":null}],"items":[]},{"question":"Must we do justly?","answer":"Yes. Having your Conversation honest amongst the Gentiles,","segments":[{"text":"Yes. Having your Conversation honest amongst the Gentiles,","proofs":["1 Peter 2:12"],"refs":[{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null}],"items":[]},{"question":"And be humble?","answer":"Yes. For before Honour is Humility,","segments":[{"text":"Yes. For before Honour is Humility,","proofs":["Proverbs 18:12"],"refs":[{"printed":"Proverbs 18:12","osis":["Prov.18.12"]}],"note":null}],"items":[]},{"question":"And must we abound in good Works?","answer":"Yes. Let your Light so shine before Men,","segments":[{"text":"Yes. Let your Light so shine before Men,","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null}],"items":[]},{"question":"But can good People expect to have every one’s good Word?","answer":"No. Wo unto you when all Men speak well of you,","segments":[{"text":"No. Wo unto you when all Men speak well of you,","proofs":["Luke 6:26"],"refs":[{"printed":"Luke 6:26","osis":["Luke.6.26"]}],"note":null}],"items":[]},{"question":"May we hazard a good Conscience to preserve our Reputation?","answer":"No. For our Praise is not of Men, but of God,","segments":[{"text":"No. For our Praise is not of Men, but of God,","proofs":["Romans 2:29"],"refs":[{"printed":"Romans 2:29","osis":["Rom.2.29"]}],"note":null}],"items":[]}]},{"question":"Ought we to be very tender of the good Name of others?","answer":"Yes. We must honour all Men,","segments":[{"text":"Yes. We must honour all Men,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null}],"items":[{"question":"Must we give them the Praise of that in them which is good?","answer":"Yes. We also bear Record,","segments":[{"text":"Yes. We also bear Record,","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null}],"items":[]},{"question":"But may we flatter them?","answer":"No. He that speaketh Flattery to his Friends, even the Eyes of his Children shall fail,","segments":[{"text":"No. He that speaketh Flattery to his Friends, even the Eyes of his Children shall fail,","proofs":["Job 17:5"],"refs":[{"printed":"Job 17:5","osis":["Job.17.5"]}],"note":null}],"items":[]},{"question":"Must we charitably conceal their Faults?","answer":"Yes. For Charity covers a Multitude of Sins,","segments":[{"text":"Yes. For Charity covers a Multitude of Sins,","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null}],"items":[]},{"question":"Must we discourage Slandering and Censoriousness?","answer":"Yes. We must with an angry Countenance drive away a Backbiting Tongue,","segments":[{"text":"Yes. We must with an angry Countenance drive away a Backbiting Tongue,","proofs":["Proverbs 25:23"],"refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":78,"title":"What is forbidden in the Ninth Commandment?","part":null,"questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Ninth Commandment?","answer":"The Ninth Commandment forbiddeth whatsoever is Prejudicial to Truth, or Injurious to our own or our Neighbour’s good Name.","segments":[{"text":"The Ninth Commandment forbiddeth whatsoever is Prejudicial to Truth, or Injurious to our own or our Neighbour’s good Name.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Lying a great Sin?","answer":"Yes. Lie not one to another, seeing ye have put off the old Man,","segments":[{"text":"Yes. Lie not one to another, seeing ye have put off the old Man,","proofs":["Colossians 3:9"],"refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"note":null}],"items":[{"question":"Is it a Sin that God hates?","answer":"Yes. Lying Lips are Abomination to the Lord,","segments":[{"text":"Yes. Lying Lips are Abomination to the Lord,","proofs":["Proverbs 12:22"],"refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]}],"note":null}],"items":[]},{"question":"And is it a Sin that all good Men hate?","answer":"Yes. I hate and abhor Lying,","segments":[{"text":"Yes. I hate and abhor Lying,","proofs":["Psalm 119:163"],"refs":[{"printed":"Psalm 119:163","osis":["Ps.119.163"]}],"note":null}],"items":[]},{"question":"Doth it make Men like the Devil?","answer":"Yes. For he is a Liar, and the Father of it,","segments":[{"text":"Yes. For he is a Liar, and the Father of it,","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null}],"items":[]},{"question":"And will it bring them to Hell?","answer":"Yes. For all Lives shall have their part in the Lake that Burns with Fire and Brimstone,","segments":[{"text":"Yes. For all Lives shall have their part in the Lake that Burns with Fire and Brimstone,","proofs":["Revelation 21:8"],"refs":[{"printed":"Revelation 21:8","osis":["Rev.21.8"]}],"note":null}],"items":[]}]},{"question":"Is it lawful to tell a Lie to make Sport?","answer":"No. For as a Madman who casteth Firebrands, Arrows, and Death, so is he that deceiveth his Neighbour, and saith, Am not I in Sport?","segments":[{"text":"No. For as a Madman who casteth Firebrands, Arrows, and Death, so is he that deceiveth his Neighbour, and saith, Am not I in Sport?","proofs":["Proverbs 26:18–19"],"refs":[{"printed":"Proverbs 26:18–19","osis":["Prov.26.18-Prov.26.19"]}],"note":null}],"items":[{"question":"Is it lawful to tell a Lie to excuse a Fault?","answer":"No. For Gehazi for doing so, had a Leprosie entail’d on him and his Seed for ever,","segments":[{"text":"No. For Gehazi for doing so, had a Leprosie entail’d on him and his Seed for ever,","proofs":["2 Kings 5:27"],"refs":[{"printed":"2 Kings 5:27","osis":["2Kgs.5.27"]}],"note":null}],"items":[]},{"question":"May we tell a Lie with an Intention to do Good?","answer":"No. We must not do Evil that Good may come,","segments":[{"text":"No. We must not do Evil that Good may come,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null}],"items":[]},{"question":"Will what is got by Lying do us any Good?","answer":"No. The getting of Treasures by a Lying Tongue is a Vanity, tossed to and fro of them that seek Death,","segments":[{"text":"No. The getting of Treasures by a Lying Tongue is a Vanity, tossed to and fro of them that seek Death,","proofs":["Proverbs 21:6"],"refs":[{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"note":null}],"items":[]},{"question":"Should we therefore pray against this Sin?","answer":"Yes. Remove from me the Way of Lying,","segments":[{"text":"Yes. Remove from me the Way of Lying,","proofs":["Psalm 119:29"],"refs":[{"printed":"Psalm 119:29","osis":["Ps.119.29"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to belie our selves?","answer":"Yes. As there is that maketh himself Poor, yet hath great Riches,","segments":[{"text":"Yes. As there is that maketh himself Poor, yet hath great Riches,","proofs":["Proverbs 13:7"],"refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"note":null}],"items":[{"question":"May we be careless of our own good Name?","answer":"No. If I should say I know him not, I should be a Liar like unto you,","segments":[{"text":"No. If I should say I know him not, I should be a Liar like unto you,","proofs":["John 8:55"],"refs":[{"printed":"John 8:55","osis":["John.8.55"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to belie our Neighbour?","answer":"Yes. They laid to my charge Things that I know not,","segments":[{"text":"Yes. They laid to my charge Things that I know not,","proofs":["Psalm 35:11"],"refs":[{"printed":"Psalm 35:11","osis":["Ps.35.11"]}],"note":null}],"items":[{"question":"Is it Folly?","answer":"Yes. He that utters a Slander is a Fool,","segments":[{"text":"Yes. He that utters a Slander is a Fool,","proofs":["Proverbs 10:18"],"refs":[{"printed":"Proverbs 10:18","osis":["Prov.10.18"]}],"note":null}],"items":[]},{"question":"Is it a Sin to speak Evil of any?","answer":"Yes. Put them in mind to speak Evil of no Man,","segments":[{"text":"Yes. Put them in mind to speak Evil of no Man,","proofs":["Titus 3:1–2"],"refs":[{"printed":"Titus 3:1–2","osis":["Titus.3.1-Titus.3.2"]}],"note":null}],"items":[]},{"question":"And to be Censorious of our Brethren?","answer":"Yes. Judge not, that ye be not judged,","segments":[{"text":"Yes. Judge not, that ye be not judged,","proofs":["Matthew 7:1"],"refs":[{"printed":"Matthew 7:1","osis":["Matt.7.1"]}],"note":null}],"items":[]},{"question":"Is it a great Offence to God to do this?","answer":"Yes. He that speaks Evil of his Brother, and judgeth his Brother, speaks Evil of the Law, and judgeth the Law,","segments":[{"text":"Yes. He that speaks Evil of his Brother, and judgeth his Brother, speaks Evil of the Law, and judgeth the Law,","proofs":["James 4:11"],"refs":[{"printed":"James 4:11","osis":["Jas.4.11"]}],"note":null}],"items":[]},{"question":"Doth it make us like the Devil?","answer":"Yes. For he is the Accuser of the Brethren,","segments":[{"text":"Yes. For he is the Accuser of the Brethren,","proofs":["Revelation 12:10"],"refs":[{"printed":"Revelation 12:10","osis":["Rev.12.10"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to raise a false Report?","answer":"Yes. Thou shalt not raise a false Report,","segments":[{"text":"Yes. Thou shalt not raise a false Report,","proofs":["Exodus 23:1"],"refs":[{"printed":"Exodus 23:1","osis":["Exod.23.1"]}],"note":null}],"items":[{"question":"And a Sin to spread it?","answer":"Yes. Thou shalt not go up and down as a Tale-bearer,","segments":[{"text":"Yes. Thou shalt not go up and down as a Tale-bearer,","proofs":["Leviticus 19:16"],"refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"note":null}],"items":[]},{"question":"May we proclaim our Brethren’s Faults?","answer":"No. For Charity rejoiceth not in Iniquity,","segments":[{"text":"No. For Charity rejoiceth not in Iniquity,","proofs":["1 Corinthians 13:6"],"refs":[{"printed":"1 Corinthians 13:6","osis":["1Cor.13.6"]}],"note":null}],"items":[]},{"question":"Is it a Sin to speak Ill of Magistrates?","answer":"Yes. Thou shalt not speak Evil of the Ruler of thy People,","segments":[{"text":"Yes. Thou shalt not speak Evil of the Ruler of thy People,","proofs":["Acts 23:5"],"refs":[{"printed":"Acts 23:5","osis":["Acts.23.5"]}],"note":null}],"items":[]},{"question":"Is it a Sin to be abusive to the Poor?","answer":"Yes. For he that mocketh the Poor, reproacheth his Maker,","segments":[{"text":"Yes. For he that mocketh the Poor, reproacheth his Maker,","proofs":["Proverbs 17:5"],"refs":[{"printed":"Proverbs 17:5","osis":["Prov.17.5"]}],"note":null}],"items":[]},{"question":"May we speak Ill of those that speak Ill of us?","answer":"No. We must not render Railing for Railing,","segments":[{"text":"No. We must not render Railing for Railing,","proofs":["1 Peter 3:9"],"refs":[{"printed":"1 Peter 3:9","osis":["1Pet.3.9"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":79,"title":"What is the Tenth Commandment?","part":null,"questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Tenth Commandment?","answer":"The Tenth Commandment is, Thou shalt not covet thy Neighbour’s House, thou shalt not covet thy Neighbour’s Wife, nor his Man-Servant, nor his Maid-Servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbour’s.","segments":[{"text":"The Tenth Commandment is, Thou shalt not covet thy Neighbour’s House, thou shalt not covet thy Neighbour’s Wife, nor his Man-Servant, nor his Maid-Servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbour’s.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth this Commandment lay a restraint upon the Heart?","answer":"Yes. For the Law is Spiritual,","segments":[{"text":"Yes. For the Law is Spiritual,","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null}],"items":[{"question":"Doth the Heart need this restraint?","answer":"Yes. For their inward part is very Wickedness,","segments":[{"text":"Yes. For their inward part is very Wickedness,","proofs":["Psalm 5:9"],"refs":[{"printed":"Psalm 5:9","osis":["Ps.5.9"]}],"note":null}],"items":[]},{"question":"Doth the Light of Nature discover this?","answer":"No. I had not known Lust except the Law had said, Thou shalt not Covet,","segments":[{"text":"No. I had not known Lust except the Law had said, Thou shalt not Covet,","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null}],"items":[]}]},{"question":"Are we forbidden to Covet another Man’s House?","answer":"Yes. As they that Covet Houses, and take them away,","segments":[{"text":"Yes. As they that Covet Houses, and take them away,","proofs":["Micah 2:2"],"refs":[{"printed":"Micah 2:2","osis":["Mic.2.2"]}],"note":null}],"items":[{"question":"Or another Man’s Wife?","answer":"Yes. For her Husband is to her a covering of the Eyes,","segments":[{"text":"Yes. For her Husband is to her a covering of the Eyes,","proofs":["Genesis 20:16"],"refs":[{"printed":"Genesis 20:16","osis":["Gen.20.16"]}],"note":null}],"items":[]},{"question":"Or another Man’s Goods?","answer":"Yes. I have coveted no Man’s Silver, or Gold, or Apparel,","segments":[{"text":"Yes. I have coveted no Man’s Silver, or Gold, or Apparel,","proofs":["Acts 20:33"],"refs":[{"printed":"Acts 20:33","osis":["Acts.20.33"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":80,"title":"What is requir’d in the Tenth Commandment?","part":null,"questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d in the Tenth Commandment?","answer":"The Tenth Commandment requires a full Contentment with our own Condition, with a right and charitable Frame of Spirit towards our Neighbour, and all that is his.","segments":[{"text":"The Tenth Commandment requires a full Contentment with our own Condition, with a right and charitable Frame of Spirit towards our Neighbour, and all that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Hath God the disposal of our outward Condition?","answer":"Yes. My times are in thy Hand,","segments":[{"text":"Yes. My times are in thy Hand,","proofs":["Psalm 31:15"],"refs":[{"printed":"Psalm 31:15","osis":["Ps.31.15"]}],"note":null}],"items":[{"question":"And doth he order all Events concerning us?","answer":"Yes. He performeth the thing that is appointed for us,","segments":[{"text":"Yes. He performeth the thing that is appointed for us,","proofs":["Job 23:14"],"refs":[{"printed":"Job 23:14","osis":["Job.23.14"]}],"note":null}],"items":[]},{"question":"Ought we therefore to be content with our Condition?","answer":"Yes. Be content with such Things as you have,","segments":[{"text":"Yes. Be content with such Things as you have,","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null}],"items":[]},{"question":"Ought we to be content in every Condition?","answer":"Yes. I have learn’d in whatsoever State I am therewith to be content,","segments":[{"text":"Yes. I have learn’d in whatsoever State I am therewith to be content,","proofs":["Philippians 4:11"],"refs":[{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"note":null}],"items":[]},{"question":"Must we be content with a little?","answer":"Yes. Having Food and Raiment let us be therewith content,","segments":[{"text":"Yes. Having Food and Raiment let us be therewith content,","proofs":["1 Timothy 6:8"],"refs":[{"printed":"1 Timothy 6:8","osis":["1Tim.6.8"]}],"note":null}],"items":[]}]},{"question":"Can we expect that our Condition should be in every thing brought to our Mind?","answer":"No. For all is Vanity,","segments":[{"text":"No. For all is Vanity,","proofs":["Ecclesiastes 1:14"],"refs":[{"printed":"Ecclesiastes 1:14","osis":["Eccl.1.14"]}],"note":null}],"items":[{"question":"Is it therefore our Wisdom to bring our Mind to our Condition?","answer":"Yes. I know how to be abased, and I know how to abound,","segments":[{"text":"Yes. I know how to be abased, and I know how to abound,","proofs":["Philippians 4:12"],"refs":[{"printed":"Philippians 4:12","osis":["Phil.4.12"]}],"note":null}],"items":[]},{"question":"Is any thing got by this?","answer":"Yes. Godliness with Contentment is great Gain,","segments":[{"text":"Yes. Godliness with Contentment is great Gain,","proofs":["1 Timothy 6:6"],"refs":[{"printed":"1 Timothy 6:6","osis":["1Tim.6.6"]}],"note":null}],"items":[]},{"question":"And is this the Way to be easie?","answer":"Yes. In your Patience possess ye your Souls,","segments":[{"text":"Yes. In your Patience possess ye your Souls,","proofs":["Luke 21:19"],"refs":[{"printed":"Luke 21:19","osis":["Luke.21.19"]}],"note":null}],"items":[]}]},{"question":"Is that best which is?","answer":"Yes. It is the Lord, let him do what seemeth him good,","segments":[{"text":"Yes. It is the Lord, let him do what seemeth him good,","proofs":["1 Samuel 3:18"],"refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"note":null}],"items":[{"question":"Must we therefore make the best of it?","answer":"Yes. For wherefore should a living Man complain?","segments":[{"text":"Yes. For wherefore should a living Man complain?","proofs":["Lamentations 3:39"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null}],"items":[]},{"question":"And must we acknowledge ’tis better than we deserve?","answer":"Yes. I am not worthy of the least of all thy Mercies,","segments":[{"text":"Yes. I am not worthy of the least of all thy Mercies,","proofs":["Genesis 32:10"],"refs":[{"printed":"Genesis 32:10","osis":["Gen.32.10"]}],"note":null}],"items":[]}]},{"question":"Ought we to desire the Welfare of our Neighbours?","answer":"Yes. Let no Man seek his own, but every Man another’s Wealth,","segments":[{"text":"Yes. Let no Man seek his own, but every Man another’s Wealth,","proofs":["1 Corinthians 10:24"],"refs":[{"printed":"1 Corinthians 10:24","osis":["1Cor.10.24"]}],"note":null}],"items":[{"question":"And to pray for it?","answer":"Yes. Supplications and Prayers must be made for all Men,","segments":[{"text":"Yes. Supplications and Prayers must be made for all Men,","proofs":["1 Timothy 2:1"],"refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]}],"note":null}],"items":[]},{"question":"And to be well pleas’d with it?","answer":"Yes. Rejoice with them that do Rejoice,","segments":[{"text":"Yes. Rejoice with them that do Rejoice,","proofs":["Romans 12:15"],"refs":[{"printed":"Romans 12:15","osis":["Rom.12.15"]}],"note":null}],"items":[]},{"question":"And to lay to Heart our Neighbours Troubles?","answer":"Yes. Remember them that are in Bonds as bound with them,","segments":[{"text":"Yes. Remember them that are in Bonds as bound with them,","proofs":["Hebrews 13:3"],"refs":[{"printed":"Hebrews 13:3","osis":["Heb.13.3"]}],"note":null}],"items":[]},{"question":"And is this a charitable Frame of Spirit?","answer":"Yes. For Charity suffers long, and is kind,","segments":[{"text":"Yes. For Charity suffers long, and is kind,","proofs":["1 Corinthians 13:4"],"refs":[{"printed":"1 Corinthians 13:4","osis":["1Cor.13.4"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":81,"title":"What is forbidden in the Tenth Commandment?","part":null,"questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"What is forbidden in the Tenth Commandment?","answer":"The Tenth Commandment forbiddeth all Discontentment with our own Estate, envying or grieving at the Good of our Neighbour, and all inordinate Motions and Affections to any thing that is his.","segments":[{"text":"The Tenth Commandment forbiddeth all Discontentment with our own Estate, envying or grieving at the Good of our Neighbour, and all inordinate Motions and Affections to any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it a Sin to fret at the Disposals of God’s Providence?","answer":"Yes. For shall we receive Good of the Hand of the Lord, and shall we not receive Evil also?","segments":[{"text":"Yes. For shall we receive Good of the Hand of the Lord, and shall we not receive Evil also?","proofs":["Job 2:10"],"refs":[{"printed":"Job 2:10","osis":["Job.2.10"]}],"note":null}],"items":[{"question":"Is it a Sin to quarrel with them?","answer":"Yes. For they that murmur’d were destroy’d of the Destroyer,","segments":[{"text":"Yes. For they that murmur’d were destroy’d of the Destroyer,","proofs":["1 Corinthians 10:10"],"refs":[{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]}],"note":null}],"items":[]},{"question":"Is it an ill thing to undervalue the Mercies we have?","answer":"Yes. As the Israelites that said, There is nothing besides this Manna,","segments":[{"text":"Yes. As the Israelites that said, There is nothing besides this Manna,","proofs":["Numbers 11:6"],"refs":[{"printed":"Numbers 11:6","osis":["Num.11.6"]}],"note":null}],"items":[]},{"question":"And to aggravate the Afflictions we are under?","answer":"Yes. As they that said, We die, we perish, we all perish,","segments":[{"text":"Yes. As they that said, We die, we perish, we all perish,","proofs":["Numbers 17:12"],"refs":[{"printed":"Numbers 17:12","osis":["Num.17.12"]}],"note":null}],"items":[]},{"question":"May we in any thing be discontented?","answer":"No. For we must in every thing give thanks,","segments":[{"text":"No. For we must in every thing give thanks,","proofs":["1 Thessalonians 5:18"],"refs":[{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin against this Commandment to envy our Neighbour’s Welfare?","answer":"Yes. For Charity envieth not,","segments":[{"text":"Yes. For Charity envieth not,","proofs":["1 Corinthians 13:4"],"refs":[{"printed":"1 Corinthians 13:4","osis":["1Cor.13.4"]}],"note":null}],"items":[{"question":"Is Envy an Offence to God?","answer":"Yes. For is our Eye evil because his is good?","segments":[{"text":"Yes. For is our Eye evil because his is good?","proofs":["Matthew 20:15"],"refs":[{"printed":"Matthew 20:15","osis":["Matt.20.15"]}],"note":null}],"items":[]},{"question":"Is it hurtful to our selves?","answer":"Yes. For Envy is the Rottenness of the Bones,","segments":[{"text":"Yes. For Envy is the Rottenness of the Bones,","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null}],"items":[]},{"question":"Is it the Cause of much Mischief?","answer":"Yes. For where Envy is there is Confusion, and every evil Work,","segments":[{"text":"Yes. For where Envy is there is Confusion, and every evil Work,","proofs":["James 3:16"],"refs":[{"printed":"James 3:16","osis":["Jas.3.16"]}],"note":null}],"items":[]},{"question":"Is it a Sin to be pleas’d with our Neighbour’s Hurt or Loss?","answer":"Yes. He that is glad at Calamities shall not be unpunished,","segments":[{"text":"Yes. He that is glad at Calamities shall not be unpunished,","proofs":["Proverbs 17:5"],"refs":[{"printed":"Proverbs 17:5","osis":["Prov.17.5"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to desire to Sin?","answer":"Yes. Lust not after evil Things as they also lusted,","segments":[{"text":"Yes. Lust not after evil Things as they also lusted,","proofs":["1 Corinthians 10:6"],"refs":[{"printed":"1 Corinthians 10:6","osis":["1Cor.10.6"]}],"note":null}],"items":[{"question":"Doth all Sin begin in the Lustings of the Heart?","answer":"Yes. For Lust when it hath conceived bringeth forth Sin,","segments":[{"text":"Yes. For Lust when it hath conceived bringeth forth Sin,","proofs":["James 1:15"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null}],"items":[]},{"question":"Is it a Sin to desire any Temporal Good inordinately?","answer":"Yes. As Rachel that said, Give me Children, or else I die,","segments":[{"text":"Yes. As Rachel that said, Give me Children, or else I die,","proofs":["Genesis 30:1"],"refs":[{"printed":"Genesis 30:1","osis":["Gen.30.1"]}],"note":null}],"items":[]},{"question":"And is it a Sin to Lust after the Delights of Sense?","answer":"Yes. As the Israelites who wept again, saying, Who will give us Flesh to eat?","segments":[{"text":"Yes. As the Israelites who wept again, saying, Who will give us Flesh to eat?","proofs":["Numbers 11:4"],"refs":[{"printed":"Numbers 11:4","osis":["Num.11.4"]}],"note":null}],"items":[]},{"question":"Must we therefore suppress all sinful Desires?","answer":"Yes. And make no Provision for the Flesh to fulfil the Lusts thereof,","segments":[{"text":"Yes. And make no Provision for the Flesh to fulfil the Lusts thereof,","proofs":["Romans 13:14"],"refs":[{"printed":"Romans 13:14","osis":["Rom.13.14"]}],"note":null}],"items":[]}]},{"question":"Is it a Sin to set our Hearts upon worldly Wealth?","answer":"Yes. Love not the World, nor the Things that are in the World,","segments":[{"text":"Yes. Love not the World, nor the Things that are in the World,","proofs":["1 John 2:15"],"refs":[{"printed":"1 John 2:15","osis":["1John.2.15"]}],"note":null}],"items":[{"question":"Is Covetousness an Offence to God?","answer":"Yes. For it is Idolatry,","segments":[{"text":"Yes. For it is Idolatry,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"Will it be a Vexation to our selves?","answer":"Yes. For he that loveth Silver shall not be satisfied with Silver,","segments":[{"text":"Yes. For he that loveth Silver shall not be satisfied with Silver,","proofs":["Ecclesiastes 5:10"],"refs":[{"printed":"Ecclesiastes 5:10","osis":["Eccl.5.10"]}],"note":null}],"items":[]},{"question":"Will it be a Vexation to our Families?","answer":"Yes. For he that is greedy of Gain troubleth his own House,","segments":[{"text":"Yes. For he that is greedy of Gain troubleth his own House,","proofs":["Proverbs 15:27"],"refs":[{"printed":"Proverbs 15:27","osis":["Prov.15.27"]}],"note":null}],"items":[]},{"question":"And Injurious to our Neighbour?","answer":"Yes. For they that lay House to House, and Field to Field, would be placed alone in the midst of the Earth,","segments":[{"text":"Yes. For they that lay House to House, and Field to Field, would be placed alone in the midst of the Earth,","proofs":["Isaiah 5:8"],"refs":[{"printed":"Isaiah 5:8","osis":["Isa.5.8"]}],"note":null}],"items":[]},{"question":"Is Covetousness the cause of much Sin?","answer":"Yes. For they that will be Rich fall into Temptation and a Snare,","segments":[{"text":"Yes. For they that will be Rich fall into Temptation and a Snare,","proofs":["1 Timothy 6:9"],"refs":[{"printed":"1 Timothy 6:9","osis":["1Tim.6.9"]}],"note":null}],"items":[]},{"question":"Must we therefore watch against it?","answer":"Yes. Take heed, and beware of Covetousness,","segments":[{"text":"Yes. Take heed, and beware of Covetousness,","proofs":["Luke 12:15"],"refs":[{"printed":"Luke 12:15","osis":["Luke.12.15"]}],"note":null}],"items":[]},{"question":"And must we abstain from all the Practices of it?","answer":"Yes. Let your Conversation be without Covetousness,","segments":[{"text":"Yes. Let your Conversation be without Covetousness,","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null}],"items":[]},{"question":"And must we pray earnestly against it?","answer":"Yes. Incline my Heart unto thy Testimonies, and not to Covetousness,","segments":[{"text":"Yes. Incline my Heart unto thy Testimonies, and not to Covetousness,","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":82,"title":"Is any Man able in this Life perfectly to keep the Commandments of God?","part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Is any Man able in this Life perfectly to keep the Commandments of God?","answer":"No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God, but doth daily break them in Thought, Word and Deed.","segments":[{"text":"No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God, but doth daily break them in Thought, Word and Deed.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are any in this World perfectly free from Sin?","answer":"No. For there is no Man that sinneth not,","segments":[{"text":"No. For there is no Man that sinneth not,","proofs":["2 Chronicles 6:36"],"refs":[{"printed":"2 Chronicles 6:36","osis":["2Chr.6.36"]}],"note":null}],"items":[{"question":"Was Christ, who was not a meer Man, perfect?","answer":"Yes. He knew no Sin,","segments":[{"text":"Yes. He knew no Sin,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]},{"question":"Was Adam before the Fall perfect?","answer":"Yes. For God made Man upright,","segments":[{"text":"Yes. For God made Man upright,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[]},{"question":"Are the Saints in the other Life perfect?","answer":"Yes. The Glorious Church is without Spot or Wrinkle,","segments":[{"text":"Yes. The Glorious Church is without Spot or Wrinkle,","proofs":["Ephesians 5:27"],"refs":[{"printed":"Ephesians 5:27","osis":["Eph.5.27"]}],"note":null}],"items":[]},{"question":"But is any meer Man since the Fall in this Life perfect?","answer":"No. For there is not a just Man upon Earth that doth good, and sinneth not,","segments":[{"text":"No. For there is not a just Man upon Earth that doth good, and sinneth not,","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null}],"items":[]}]},{"question":"Are Self-justifiers Self-deceivers?","answer":"Yes. If we say we have no Sin we deceive our selves,","segments":[{"text":"Yes. If we say we have no Sin we deceive our selves,","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null}],"items":[{"question":"And do they put a great Affront upon God?","answer":"Yes. For if we say we have not Sinn’d we make him a Liar,","segments":[{"text":"Yes. For if we say we have not Sinn’d we make him a Liar,","proofs":["1 John 1:10"],"refs":[{"printed":"1 John 1:10","osis":["1John.1.10"]}],"note":null}],"items":[]}]},{"question":"Are not we able to keep God’s Commandments better than we do?","answer":"Yes. If I have done iniquity I will do no more,","segments":[{"text":"Yes. If I have done iniquity I will do no more,","proofs":["Job 34:32"],"refs":[{"printed":"Job 34:32","osis":["Job.34.32"]}],"note":null}],"items":[{"question":"But are we able perfectly to keep them?","answer":"No. For when I would do good evil is present with me,","segments":[{"text":"No. For when I would do good evil is present with me,","proofs":["Romans 7:21"],"refs":[{"printed":"Romans 7:21","osis":["Rom.7.21"]}],"note":null}],"items":[]},{"question":"Though Noah was said to be perfect yet did not he Sin?","answer":"Yes. For he drank of the Wine, and was Drunk,","segments":[{"text":"Yes. For he drank of the Wine, and was Drunk,","proofs":["Genesis 9:21"],"refs":[{"printed":"Genesis 9:21","osis":["Gen.9.21"]}],"note":null}],"items":[]},{"question":"And Job?","answer":"Yes. For he cursed his Day,","segments":[{"text":"Yes. For he cursed his Day,","proofs":["Job 3:1"],"refs":[{"printed":"Job 3:1","osis":["Job.3.1"]}],"note":null}],"items":[]},{"question":"And Hezekiah?","answer":"Yes. For his Heart was lifted up,","segments":[{"text":"Yes. For his Heart was lifted up,","proofs":["2 Chronicles 32:25"],"refs":[{"printed":"2 Chronicles 32:25","osis":["2Chr.32.25"]}],"note":null}],"items":[]},{"question":"Was St. Paul himself perfect?","answer":"No. Not as though I had already attained, either were already perfect,","segments":[{"text":"No. Not as though I had already attained, either were already perfect,","proofs":["Philippians 3:12"],"refs":[{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null}],"items":[]}]},{"question":"Do we Sin daily?","answer":"Yes. In many Things we all offend,","segments":[{"text":"Yes. In many Things we all offend,","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null}],"items":[{"question":"Do we daily Sin in Thought?","answer":"Yes. For the Imagination of Man’s Heart is evil from his Youth,","segments":[{"text":"Yes. For the Imagination of Man’s Heart is evil from his Youth,","proofs":["Genesis 8:21"],"refs":[{"printed":"Genesis 8:21","osis":["Gen.8.21"]}],"note":null}],"items":[]},{"question":"Are we guilty of many Tongue-Sins?","answer":"Yes. In the Multitude of Words there wanteth not Sin,","segments":[{"text":"Yes. In the Multitude of Words there wanteth not Sin,","proofs":["Proverbs 10:19"],"refs":[{"printed":"Proverbs 10:19","osis":["Prov.10.19"]}],"note":null}],"items":[]},{"question":"Are the best guilty of many Defects?","answer":"Yes. For when the Spirit is willing the Flesh is weak,","segments":[{"text":"Yes. For when the Spirit is willing the Flesh is weak,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null}],"items":[]},{"question":"And of many Inadvertencies?","answer":"Yes. They are overtaken in a Fault,","segments":[{"text":"Yes. They are overtaken in a Fault,","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null}],"items":[]},{"question":"Can we tell how oft we Offend?","answer":"No. Who can understand his Errors?","segments":[{"text":"No. Who can understand his Errors?","proofs":["Psalm 19:12"],"refs":[{"printed":"Psalm 19:12","osis":["Ps.19.12"]}],"note":null}],"items":[]},{"question":"Should we not therefore have recourse to Christ daily by Faith and Repentance?","answer":"Yes. If any Man Sin we have an Advocate with the Father,","segments":[{"text":"Yes. If any Man Sin we have an Advocate with the Father,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":83,"title":"Are all Transgressions of the Law equally Heinous?","part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Are all Transgressions of the Law equally Heinous?","answer":"Some Sins in themselves, and by reason of several Aggravations, are more Heinous in the Sight of God than others.","segments":[{"text":"Some Sins in themselves, and by reason of several Aggravations, are more Heinous in the Sight of God than others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is every Sin in God’s Sight?","answer":"Yes. I did this evil in thy Sight,","segments":[{"text":"Yes. I did this evil in thy Sight,","proofs":["Psalm 51:4"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null}],"items":[{"question":"Is it Heinous in God’s Sight?","answer":"Yes. For he is of purer Eyes than to behold Iniquity,","segments":[{"text":"Yes. For he is of purer Eyes than to behold Iniquity,","proofs":["Habakkuk 1:13"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]}],"note":null}],"items":[]},{"question":"But is every Sin alike Heinous?","answer":"No. He that deliver’d me unto thee hath the greater Sin,","segments":[{"text":"No. He that deliver’d me unto thee hath the greater Sin,","proofs":["John 19:11"],"refs":[{"printed":"John 19:11","osis":["John.19.11"]}],"note":null}],"items":[]},{"question":"Are some Sins in themselves more Heinous than others?","answer":"Yes. If a Man Sin against the Lord who shall intreat for him?","segments":[{"text":"Yes. If a Man Sin against the Lord who shall intreat for him?","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null}],"items":[]},{"question":"Are presumptuous Sins more Heinous than others?","answer":"Yes. The Soul that doth ought presumptuously, that Soul reproacheth the Lord,","segments":[{"text":"Yes. The Soul that doth ought presumptuously, that Soul reproacheth the Lord,","proofs":["Numbers 15:30"],"refs":[{"printed":"Numbers 15:30","osis":["Num.15.30"]}],"note":null}],"items":[]},{"question":"Was ever any Sin so Heinous as not to be forgiven?","answer":"Yes. The Pharisees Blasphemy against the Holy Ghost was so,","segments":[{"text":"Yes. The Pharisees Blasphemy against the Holy Ghost was so,","proofs":["Matthew 12:32"],"refs":[{"printed":"Matthew 12:32","osis":["Matt.12.32"]}],"note":null}],"items":[]}]},{"question":"Are Sins against Knowledge aggravated Sins?","answer":"Yes. That Servant that knew his Lord’s Will, and did it not, shall be beaten with many Stripes,","segments":[{"text":"Yes. That Servant that knew his Lord’s Will, and did it not, shall be beaten with many Stripes,","proofs":["Luke 12:47"],"refs":[{"printed":"Luke 12:47","osis":["Luke.12.47"]}],"note":null}],"items":[{"question":"And Sins against Mercies?","answer":"Yes. Do ye thus requite the Lord, O foolish People and unwise?","segments":[{"text":"Yes. Do ye thus requite the Lord, O foolish People and unwise?","proofs":["Deuteronomy 32:6"],"refs":[{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"note":null}],"items":[]},{"question":"Especially against spiritual Mercies?","answer":"Yes. As Solomon that turn’d from the Lord God of Israel which had appear’d unto him twice,","segments":[{"text":"Yes. As Solomon that turn’d from the Lord God of Israel which had appear’d unto him twice,","proofs":["1 Kings 11:9"],"refs":[{"printed":"1 Kings 11:9","osis":["1Kgs.11.9"]}],"note":null}],"items":[]},{"question":"Are Sins against reproof aggravated Sins?","answer":"Yes. He that being often reproved hardeneth his Neck shall suddenly be destroy’d,","segments":[{"text":"Yes. He that being often reproved hardeneth his Neck shall suddenly be destroy’d,","proofs":["Proverbs 29:1"],"refs":[{"printed":"Proverbs 29:1","osis":["Prov.29.1"]}],"note":null}],"items":[]},{"question":"And Sins against our Vows and Covenants?","answer":"Yes. Thou saidst I will not Transgress,","segments":[{"text":"Yes. Thou saidst I will not Transgress,","proofs":["Jeremiah 2:20"],"refs":[{"printed":"Jeremiah 2:20","osis":["Jer.2.20"]}],"note":null}],"items":[]}]},{"question":"Are the Sins of great Professors aggravated Sins?","answer":"Yes. For the Name of God is Blasphemed through them,","segments":[{"text":"Yes. For the Name of God is Blasphemed through them,","proofs":["Romans 2:24"],"refs":[{"printed":"Romans 2:24","osis":["Rom.2.24"]}],"note":null}],"items":[{"question":"And the Sins of Ministers?","answer":"Yes. Thou that preachest a Man should not Steal, dost thou Steal?","segments":[{"text":"Yes. Thou that preachest a Man should not Steal, dost thou Steal?","proofs":["Romans 2:21"],"refs":[{"printed":"Romans 2:21","osis":["Rom.2.21"]}],"note":null}],"items":[]},{"question":"May the Place be an aggravation of the Sin?","answer":"Yes. They provoked him at the Sea, even at the Red Sea,","segments":[{"text":"Yes. They provoked him at the Sea, even at the Red Sea,","proofs":["Psalm 106:7"],"refs":[{"printed":"Psalm 106:7","osis":["Ps.106.7"]}],"note":null}],"items":[]},{"question":"And the Time?","answer":"Yes. They turn’d aside quickly,","segments":[{"text":"Yes. They turn’d aside quickly,","proofs":["Exodus 32:8"],"refs":[{"printed":"Exodus 32:8","osis":["Exod.32.8"]}],"note":null}],"items":[]}]},{"question":"Is it an aggravation of Sin if it be done with Contrivance?","answer":"Yes. Wo to them that devise Iniquity,","segments":[{"text":"Yes. Wo to them that devise Iniquity,","proofs":["Micah 2:1"],"refs":[{"printed":"Micah 2:1","osis":["Mic.2.1"]}],"note":null}],"items":[{"question":"And if it be done with Delight?","answer":"Yes. They rejoice to do Evil,","segments":[{"text":"Yes. They rejoice to do Evil,","proofs":["Proverbs 2:14"],"refs":[{"printed":"Proverbs 2:14","osis":["Prov.2.14"]}],"note":null}],"items":[]},{"question":"And without Blushing?","answer":"Yes. They declare their Sin as Sodom,","segments":[{"text":"Yes. They declare their Sin as Sodom,","proofs":["Isaiah 3:9"],"refs":[{"printed":"Isaiah 3:9","osis":["Isa.3.9"]}],"note":null}],"items":[]},{"question":"And if it be Boasted of?","answer":"Yes. Whose glory is in their shame,","segments":[{"text":"Yes. Whose glory is in their shame,","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null}],"items":[]},{"question":"And if it be oft Repeated?","answer":"Yes. They have tempted me now these Ten times,","segments":[{"text":"Yes. They have tempted me now these Ten times,","proofs":["Numbers 14:22"],"refs":[{"printed":"Numbers 14:22","osis":["Num.14.22"]}],"note":null}],"items":[]},{"question":"Should we take notice of these Aggravations in our Confessions?","answer":"Yes. Aaron shall confess the Iniquity of the Children of Israel, and all their Transgressions in all their Sins,","segments":[{"text":"Yes. Aaron shall confess the Iniquity of the Children of Israel, and all their Transgressions in all their Sins,","proofs":["Leviticus 16:21"],"refs":[{"printed":"Leviticus 16:21","osis":["Lev.16.21"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":84,"title":"What doth every Sin deserve?","part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"What doth every Sin deserve?","answer":"Every Sin deserves God’s Wrath and Curse, both in this Life, and that which is to come.","segments":[{"text":"Every Sin deserves God’s Wrath and Curse, both in this Life, and that which is to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth Sin provoke God?","answer":"Yes. Ephraim provoked him to anger most bitterly,","segments":[{"text":"Yes. Ephraim provoked him to anger most bitterly,","proofs":["Hosea 12:14"],"refs":[{"printed":"Hosea 12:14","osis":["Hos.12.14"]}],"note":null}],"items":[{"question":"Doth it deserve his Wrath?","answer":"Yes. According to their Deserts will I judge them,","segments":[{"text":"Yes. According to their Deserts will I judge them,","proofs":["Ezekiel 7:27"],"refs":[{"printed":"Ezekiel 7:27","osis":["Ezek.7.27"]}],"note":null}],"items":[]},{"question":"Doth that Wrath rest upon impenitent Sinners?","answer":"Yes. The Wrath of God abideth on them,","segments":[{"text":"Yes. The Wrath of God abideth on them,","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"items":[]},{"question":"And is it just it should?","answer":"Yes. For when God renders to every Man according to his Work, he renders Indignation and Wrath, Tribulation and Anguish, to every Soul of Man that doth Evil,","segments":[{"text":"Yes. For when God renders to every Man according to his Work, he renders Indignation and Wrath, Tribulation and Anguish, to every Soul of Man that doth Evil,","proofs":["Romans 2:6, 8"],"refs":[{"printed":"Romans 2:6, 8","osis":["Rom.2.6","Rom.2.8"]}],"note":null}],"items":[]}]},{"question":"Doth Sin deserve God’s Curse?","answer":"Yes. Cursed is every one that continues not in all Things written in the Book of the Law to do them,","segments":[{"text":"Yes. Cursed is every one that continues not in all Things written in the Book of the Law to do them,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[{"question":"Can any avoid that Curse?","answer":"No. For all these Curses shall come upon thee, and overtake thee,","segments":[{"text":"No. For all these Curses shall come upon thee, and overtake thee,","proofs":["Deuteronomy 28:15"],"refs":[{"printed":"Deuteronomy 28:15","osis":["Deut.28.15"]}],"note":null}],"items":[]},{"question":"Can a Man bear up under that Curse?","answer":"No. For it shall come into his Bowels like Water, and like Oil into his Bones,","segments":[{"text":"No. For it shall come into his Bowels like Water, and like Oil into his Bones,","proofs":["Psalm 109:18"],"refs":[{"printed":"Psalm 109:18","osis":["Ps.109.18"]}],"note":null}],"items":[]},{"question":"Can a Man fortifie himself against that Curse?","answer":"No. For it shall consume the House, with the Timber thereof, and the Stones thereof,","segments":[{"text":"No. For it shall consume the House, with the Timber thereof, and the Stones thereof,","proofs":["Zechariah 5:4"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"note":null}],"items":[]}]},{"question":"Doth Sin deserve God’s Wrath and Curse in this Life?","answer":"Yes. For these Things sake cometh the Wrath of God upon the Children of Disobedience,","segments":[{"text":"Yes. For these Things sake cometh the Wrath of God upon the Children of Disobedience,","proofs":["Colossians 3:6"],"refs":[{"printed":"Colossians 3:6","osis":["Col.3.6"]}],"note":null}],"items":[{"question":"And in the Life to come?","answer":"Yes. For Wrath is treasur’d up against the Day of Wrath,","segments":[{"text":"Yes. For Wrath is treasur’d up against the Day of Wrath,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null}],"items":[]},{"question":"Doth every Sin deserve God’s Wrath?","answer":"Yes. For the Wages of Sin is Death,","segments":[{"text":"Yes. For the Wages of Sin is Death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"items":[]},{"question":"Is any Sin venial in its own Nature?","answer":"No. For the Blood of Christ is that which must cleanse from all Sin,","segments":[{"text":"No. For the Blood of Christ is that which must cleanse from all Sin,","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null}],"items":[]},{"question":"Doth your Sin deserve this Wrath and Curse?","answer":"Yes. If I be wicked woe to me,","segments":[{"text":"Yes. If I be wicked woe to me,","proofs":["Job 10:15"],"refs":[{"printed":"Job 10:15","osis":["Job.10.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":85,"title":"What doth God require of us that we may escape the Wrath and Curse due to us for Sin?","part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God require of us that we may escape the Wrath and Curse due to us for Sin?","answer":"To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto Life, with a diligent Use of all the outward Means whereby Christ communicateth to us the Benefits of Redemption.","segments":[{"text":"To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto Life, with a diligent Use of all the outward Means whereby Christ communicateth to us the Benefits of Redemption.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Wrath and Curse of God due to us for Sin?","answer":"Yes. We are by Nature Children of Wrath,","segments":[{"text":"Yes. We are by Nature Children of Wrath,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null}],"items":[{"question":"Hath God provided a Way of escape from that Wrath?","answer":"Yes. I have found a Ransom,","segments":[{"text":"Yes. I have found a Ransom,","proofs":["Job 33:24"],"refs":[{"printed":"Job 33:24","osis":["Job.33.24"]}],"note":null}],"items":[]},{"question":"Doth the Gospel shew us that Way?","answer":"Yes. He shall tell thee Words whereby thou may’st be sav’d,","segments":[{"text":"Yes. He shall tell thee Words whereby thou may’st be sav’d,","proofs":["Acts 11:14"],"refs":[{"printed":"Acts 11:14","osis":["Acts.11.14"]}],"note":null}],"items":[]},{"question":"Is it through Christ that we may escape this Wrath?","answer":"Yes. ’Tis Jesus that delivereth us from the Wrath to come,","segments":[{"text":"Yes. ’Tis Jesus that delivereth us from the Wrath to come,","proofs":["1 Thessalonians 1:10"],"refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"items":[]},{"question":"Is any thing to be done by us in order to our escape?","answer":"Yes. Work out your own Salvation with fear and trembling, for it is God that worketh in you,","segments":[{"text":"Yes. Work out your own Salvation with fear and trembling, for it is God that worketh in you,","proofs":["Philippians 2:12–13"],"refs":[{"printed":"Philippians 2:12–13","osis":["Phil.2.12-Phil.2.13"]}],"note":null}],"items":[]}]},{"question":"Are we concern’d to enquire what is to be done by us in order to our escape?","answer":"Yes. Wherewithal shall I come before the Lord?","segments":[{"text":"Yes. Wherewithal shall I come before the Lord?","proofs":["Micah 6:6"],"refs":[{"printed":"Micah 6:6","osis":["Mic.6.6"]}],"note":null}],"items":[{"question":"Will a convinced Conscience put us upon this Enquiry?","answer":"Yes. When they were pricked to the Heart they said, Men and Brethren, what shall we do,","segments":[{"text":"Yes. When they were pricked to the Heart they said, Men and Brethren, what shall we do,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"Must we be serious and solicitous in this Enquiry?","answer":"Yes. As the Jailor that came trembling, and said, Sirs, what must I do to be saved?","segments":[{"text":"Yes. As the Jailor that came trembling, and said, Sirs, what must I do to be saved?","proofs":["Acts 16:30"],"refs":[{"printed":"Acts 16:30","osis":["Acts.16.30"]}],"note":null}],"items":[]},{"question":"Must we be speedy in this Enquiry?","answer":"Yes. The Morning cometh, and also the Night, if ye will enquire, enquire ye,","segments":[{"text":"Yes. The Morning cometh, and also the Night, if ye will enquire, enquire ye,","proofs":["Isaiah 21:12"],"refs":[{"printed":"Isaiah 21:12","osis":["Isa.21.12"]}],"note":null}],"items":[]},{"question":"Must we make this Enquiry with Resolution?","answer":"Yes. They shall ask the Way to Sion with their Faces thitherward,","segments":[{"text":"Yes. They shall ask the Way to Sion with their Faces thitherward,","proofs":["Jeremiah 50:5"],"refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]}],"note":null}],"items":[]},{"question":"Must we apply our selves to Christ with this Enquiry?","answer":"Yes. Good Master, what good thing shall I do that I may have eternal Life,","segments":[{"text":"Yes. Good Master, what good thing shall I do that I may have eternal Life,","proofs":["Matthew 19:16"],"refs":[{"printed":"Matthew 19:16","osis":["Matt.19.16"]}],"note":null}],"items":[]}]},{"question":"Is that which is to be done by us for our Salvation requir’d of us?","answer":"Yes. This is his Commandment, that we believe,","segments":[{"text":"Yes. This is his Commandment, that we believe,","proofs":["1 John 3:23"],"refs":[{"printed":"1 John 3:23","osis":["1John.3.23"]}],"note":null}],"items":[{"question":"And are we call’d upon to do it?","answer":"Yes. Turn ye, turn ye, why will ye die, O House of Israel,","segments":[{"text":"Yes. Turn ye, turn ye, why will ye die, O House of Israel,","proofs":["Ezekiel 33:11"],"refs":[{"printed":"Ezekiel 33:11","osis":["Ezek.33.11"]}],"note":null}],"items":[]}]},{"question":"Is Faith in Jesus Christ requir’d that we may escape this Wrath?","answer":"Yes. Believe in the Lord Jesus Christ and thou shalt be sav’d,","segments":[{"text":"Yes. Believe in the Lord Jesus Christ and thou shalt be sav’d,","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null}],"items":[{"question":"Is Repentance requir’d?","answer":"Yes. Repent, and be converted, that your Sins may be blotted out,","segments":[{"text":"Yes. Repent, and be converted, that your Sins may be blotted out,","proofs":["Acts 3:19"],"refs":[{"printed":"Acts 3:19","osis":["Acts.3.19"]}],"note":null}],"items":[]},{"question":"Did our Lord Jesus Preach these as the Two Great Commandments of the Gospel?","answer":"Yes. The Kingdom of God is at Hand, repent ye, and believe the Gospel,","segments":[{"text":"Yes. The Kingdom of God is at Hand, repent ye, and believe the Gospel,","proofs":["Mark 1:15"],"refs":[{"printed":"Mark 1:15","osis":["Mark.1.15"]}],"note":null}],"items":[]},{"question":"Did the Apostles Preach them?","answer":"Yes. Testifying both to the Jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ,","segments":[{"text":"Yes. Testifying both to the Jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ,","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null}],"items":[]},{"question":"And is it requir’d that we diligently use the Means of Grace?","answer":"Yes. Teaching them to observe all Things whatsoever I have commanded you,","segments":[{"text":"Yes. Teaching them to observe all Things whatsoever I have commanded you,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":86,"title":"What is Faith in Jesus Christ?","part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"What is Faith in Jesus Christ?","answer":"Faith in Jesus Christ is a Saving Grace, whereby we receive and rest upon him alone for Salvation as he is offer’d to us in the Gospel.","segments":[{"text":"Faith in Jesus Christ is a Saving Grace, whereby we receive and rest upon him alone for Salvation as he is offer’d to us in the Gospel.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we to believe in Jesus Christ?","answer":"Yes. Ye believe in God, believe also in me,","segments":[{"text":"Yes. Ye believe in God, believe also in me,","proofs":["John 14:1"],"refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"note":null}],"items":[{"question":"Is Christ in the Word the Object of our Faith?","answer":"Yes. For the Word is nigh thee,","segments":[{"text":"Yes. For the Word is nigh thee,","proofs":["Romans 10:8"],"refs":[{"printed":"Romans 10:8","osis":["Rom.10.8"]}],"note":null}],"items":[]},{"question":"Is Faith in Christ a Grace?","answer":"Yes. ’Tis not of our selves, ’tis the Gift of God,","segments":[{"text":"Yes. ’Tis not of our selves, ’tis the Gift of God,","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"Is it Free Grace?","answer":"Yes. To you it is given on the behalf of Christ to believe in him,","segments":[{"text":"Yes. To you it is given on the behalf of Christ to believe in him,","proofs":["Philippians 1:29"],"refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null}],"items":[]},{"question":"Is it a Saving Grace?","answer":"Yes. For we believe to the saving of the Soul,","segments":[{"text":"Yes. For we believe to the saving of the Soul,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null}],"items":[]},{"question":"Is it that by which we live?","answer":"Yes. The just shall live by his Faith,","segments":[{"text":"Yes. The just shall live by his Faith,","proofs":["Romans 1:17"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]}],"note":null}],"items":[]},{"question":"Is unbelief the great damning Sin?","answer":"Yes. They could not enter in because of unbelief,","segments":[{"text":"Yes. They could not enter in because of unbelief,","proofs":["Hebrews 3:19"],"refs":[{"printed":"Hebrews 3:19","osis":["Heb.3.19"]}],"note":null}],"items":[]}]},{"question":"Do we by Faith assent to Gospel Truths?","answer":"Yes. He that has received his Testimony hath set to his Seal that God is true,","segments":[{"text":"Yes. He that has received his Testimony hath set to his Seal that God is true,","proofs":["John 3:33"],"refs":[{"printed":"John 3:33","osis":["John.3.33"]}],"note":null}],"items":[{"question":"Do we by Faith consent to Gospel Terms?","answer":"Yes. Take my Yoak upon you, and learn of me,","segments":[{"text":"Yes. Take my Yoak upon you, and learn of me,","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null}],"items":[]},{"question":"Must both these go together?","answer":"Yes. He said, Lord, I believe, and he worshipped him,","segments":[{"text":"Yes. He said, Lord, I believe, and he worshipped him,","proofs":["John 9:38"],"refs":[{"printed":"John 9:38","osis":["John.9.38"]}],"note":null}],"items":[]},{"question":"Is there good Reason for both?","answer":"Yes. For it is both a faithful Saying, and worthy of all Acceptation,","segments":[{"text":"Yes. For it is both a faithful Saying, and worthy of all Acceptation,","proofs":["1 Timothy 1:15"],"refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"note":null}],"items":[]}]},{"question":"Is this receiving Christ?","answer":"Yes. Ye have received Christ Jesus the Lord,","segments":[{"text":"Yes. Ye have received Christ Jesus the Lord,","proofs":["Colossians 2:6"],"refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"note":null}],"items":[{"question":"Is it applying the Righteousness of Christ to our selves?","answer":"Yes. Who loved me, and gave himself for me,","segments":[{"text":"Yes. Who loved me, and gave himself for me,","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]},{"question":"And consenting to it?","answer":"Yes. We have now received the Atonement,","segments":[{"text":"Yes. We have now received the Atonement,","proofs":["Romans 5:11"],"refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"note":null}],"items":[]},{"question":"Must we receive Christ to rule us as well as save us?","answer":"Yes. For him hath God exalted to be both a Prince and a Saviour,","segments":[{"text":"Yes. For him hath God exalted to be both a Prince and a Saviour,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[]},{"question":"And is it enough only to receive him?","answer":"No. As we have received him, so we must walk in him,","segments":[{"text":"No. As we have received him, so we must walk in him,","proofs":["Colossians 2:6"],"refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"note":null}],"items":[]}]},{"question":"Do we by Faith rest on Christ alone for Salvation?","answer":"Yes. In his Name shall the Gentiles trust,","segments":[{"text":"Yes. In his Name shall the Gentiles trust,","proofs":["Matthew 12:21"],"refs":[{"printed":"Matthew 12:21","osis":["Matt.12.21"]}],"note":null}],"items":[{"question":"And rely on his Righteousness?","answer":"Yes. That I may win Christ, and be found in him, not having my own Righteousness, which is of the Law, but that which is through the Faith of Christ,","segments":[{"text":"Yes. That I may win Christ, and be found in him, not having my own Righteousness, which is of the Law, but that which is through the Faith of Christ,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"items":[]},{"question":"And do we rejoice in him?","answer":"Yes. For we are the Circumcision that rejoice in Christ Jesus,","segments":[{"text":"Yes. For we are the Circumcision that rejoice in Christ Jesus,","proofs":["Philippians 3:3"],"refs":[{"printed":"Philippians 3:3","osis":["Phil.3.3"]}],"note":null}],"items":[]}]},{"question":"Will Faith in Christ produce good Affections?","answer":"Yes. For it works by Love,","segments":[{"text":"Yes. For it works by Love,","proofs":["Galatians 5:6"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"items":[{"question":"Will it purifie the Heart?","answer":"Yes. Purifying their Hearts by Faith,","segments":[{"text":"Yes. Purifying their Hearts by Faith,","proofs":["Acts 15:9"],"refs":[{"printed":"Acts 15:9","osis":["Acts.15.9"]}],"note":null}],"items":[]},{"question":"Will it overcome the World?","answer":"Yes. This is the Victory, overcoming the World, even your Faith,","segments":[{"text":"Yes. This is the Victory, overcoming the World, even your Faith,","proofs":["1 John 5:4"],"refs":[{"printed":"1 John 5:4","osis":["1John.5.4"]}],"note":null}],"items":[]},{"question":"Will it resist the Temptations of Satan?","answer":"Yes. The Shield of Faith quencheth the fiery Darts of the Wicked,","segments":[{"text":"Yes. The Shield of Faith quencheth the fiery Darts of the Wicked,","proofs":["Ephesians 6:16"],"refs":[{"printed":"Ephesians 6:16","osis":["Eph.6.16"]}],"note":null}],"items":[]},{"question":"Doth it exert it self in Obedience?","answer":"Yes. For the Gospel is made known to all Nations for the Obedience of Faith,","segments":[{"text":"Yes. For the Gospel is made known to all Nations for the Obedience of Faith,","proofs":["Romans 16:26"],"refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"note":null}],"items":[]},{"question":"And doth it subject the Soul to the Grace and Government of the Lord Jesus?","answer":"Yes. My Lord, and my God,","segments":[{"text":"Yes. My Lord, and my God,","proofs":["John 20:28"],"refs":[{"printed":"John 20:28","osis":["John.20.28"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":87,"title":"What is Repentance unto Life?","part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"What is Repentance unto Life?","answer":"Repentance unto Life is a Saving Grace, whereby a Sinner, out of a true Sense of his Sin, and Apprehension of the Mercy of God in Christ, doth with Grief and Hatred of his Sin turn from it unto God, with full Purpose of, and Endeavour after, new Obedience.","segments":[{"text":"Repentance unto Life is a Saving Grace, whereby a Sinner, out of a true Sense of his Sin, and Apprehension of the Mercy of God in Christ, doth with Grief and Hatred of his Sin turn from it unto God, with full Purpose of, and Endeavour after, new Obedience.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is true Repentance Repentance unto Life?","answer":"Yes. God hath to the Gentiles granted Repentance unto Life,","segments":[{"text":"Yes. God hath to the Gentiles granted Repentance unto Life,","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null}],"items":[{"question":"Is it a Grace?","answer":"Yes. If God peradventure will give them Repentance,","segments":[{"text":"Yes. If God peradventure will give them Repentance,","proofs":["2 Timothy 2:25"],"refs":[{"printed":"2 Timothy 2:25","osis":["2Tim.2.25"]}],"note":null}],"items":[]},{"question":"Is it a Saving Grace?","answer":"Yes. Godly Sorrow worketh Repentance unto Salvation,","segments":[{"text":"Yes. Godly Sorrow worketh Repentance unto Salvation,","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null}],"items":[]}]},{"question":"Is Repentance requir’d of every one of us?","answer":"Yes. God commandeth all Men everywhere to repent,","segments":[{"text":"Yes. God commandeth all Men everywhere to repent,","proofs":["Acts 17:30"],"refs":[{"printed":"Acts 17:30","osis":["Acts.17.30"]}],"note":null}],"items":[{"question":"Is it necessary to our Pardon?","answer":"Yes. For Repentance and Remission of Sins are preached to all Nations,","segments":[{"text":"Yes. For Repentance and Remission of Sins are preached to all Nations,","proofs":["Luke 24:47"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]}],"note":null}],"items":[]},{"question":"Is it given to qualifie us for Pardon?","answer":"Yes. God hath exalted his Son Christ Jesus to give Repentance and Remission of Sins,","segments":[{"text":"Yes. God hath exalted his Son Christ Jesus to give Repentance and Remission of Sins,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[]},{"question":"Can we be saved without it?","answer":"No. Except ye repent ye shall all likewise perish,","segments":[{"text":"No. Except ye repent ye shall all likewise perish,","proofs":["Luke 13:3"],"refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]}],"note":null}],"items":[]}]},{"question":"Is it necessary to Repentance that there be a Sense of Sin?","answer":"Yes. Cause Jerusalem to know her Abominations,","segments":[{"text":"Yes. Cause Jerusalem to know her Abominations,","proofs":["Ezekiel 16:2"],"refs":[{"printed":"Ezekiel 16:2","osis":["Ezek.16.2"]}],"note":null}],"items":[{"question":"Must there be an Acknowledgment of Sin?","answer":"Yes. I acknowledge my Transgressions, and my Sin is ever before me,","segments":[{"text":"Yes. I acknowledge my Transgressions, and my Sin is ever before me,","proofs":["Psalm 51:3"],"refs":[{"printed":"Psalm 51:3","osis":["Ps.51.3"]}],"note":null}],"items":[]},{"question":"Must we acknowledge the Fact of Sin?","answer":"Yes. Thus and thus have I done,","segments":[{"text":"Yes. Thus and thus have I done,","proofs":["Joshua 7:20"],"refs":[{"printed":"Joshua 7:20","osis":["Josh.7.20"]}],"note":null}],"items":[]},{"question":"And the Fault?","answer":"Yes. I have done this Evil in thy Sight,","segments":[{"text":"Yes. I have done this Evil in thy Sight,","proofs":["Psalm 51:4"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null}],"items":[]},{"question":"And the Folly of it?","answer":"Yes. O God, thou knowest my Foolishness,","segments":[{"text":"Yes. O God, thou knowest my Foolishness,","proofs":["Psalm 69:5"],"refs":[{"printed":"Psalm 69:5","osis":["Ps.69.5"]}],"note":null}],"items":[]},{"question":"Must we acknowledge the Original of Sin?","answer":"Yes. Behold I was shapen in Iniquity,","segments":[{"text":"Yes. Behold I was shapen in Iniquity,","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null}],"items":[]},{"question":"Must we acknowledge our selves odious to God’s Holiness because of Sin?","answer":"Yes. Behold I am vile,","segments":[{"text":"Yes. Behold I am vile,","proofs":["Job 40:4"],"refs":[{"printed":"Job 40:4","osis":["Job.40.4"]}],"note":null}],"items":[]},{"question":"And obnoxious to his Justice?","answer":"Yes. If thou, Lord, should’st mark Inquities, O Lord, who shall stand?","segments":[{"text":"Yes. If thou, Lord, should’st mark Inquities, O Lord, who shall stand?","proofs":["Psalm 130:3"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]}],"note":null}],"items":[]}]},{"question":"Must there be an Apprehension of the Mercy of God in Christ?","answer":"Yes. There is Forgiveness with thee, that thou may’st be feared,","segments":[{"text":"Yes. There is Forgiveness with thee, that thou may’st be feared,","proofs":["Psalm 130:4"],"refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"note":null}],"items":[{"question":"Must that invite us to repent?","answer":"Yes. The Goodness of God leadeth thee to Repentance,","segments":[{"text":"Yes. The Goodness of God leadeth thee to Repentance,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null}],"items":[]},{"question":"Is that Evangelical Repentance which flows from a Hope of that Mercy?","answer":"Yes. Repent, for the Kingdom of Heaven is at Hand,","segments":[{"text":"Yes. Repent, for the Kingdom of Heaven is at Hand,","proofs":["Matthew 3:2"],"refs":[{"printed":"Matthew 3:2","osis":["Matt.3.2"]}],"note":null}],"items":[]},{"question":"Can there be true Repentance where there is a Despair of Mercy?","answer":"No. Thou saidst there is no Hope; no, I have loved Strangers, and after them will I go,","segments":[{"text":"No. Thou saidst there is no Hope; no, I have loved Strangers, and after them will I go,","proofs":["Jeremiah 2:25"],"refs":[{"printed":"Jeremiah 2:25","osis":["Jer.2.25"]}],"note":null}],"items":[]},{"question":"Have we reason to hope for that Mercy?","answer":"Yes. Turn to the Lord, and he will have Mercy,","segments":[{"text":"Yes. Turn to the Lord, and he will have Mercy,","proofs":["Isaiah 55:7"],"refs":[{"printed":"Isaiah 55:7","osis":["Isa.55.7"]}],"note":null}],"items":[]}]},{"question":"Must there be Contrition for Sin?","answer":"Yes. When they heard this they were pricked to the Heart,","segments":[{"text":"Yes. When they heard this they were pricked to the Heart,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[{"question":"Must we mourn for Sin?","answer":"Yes. Every one mourning for his Iniquities,","segments":[{"text":"Yes. Every one mourning for his Iniquities,","proofs":["Ezekiel 7:16"],"refs":[{"printed":"Ezekiel 7:16","osis":["Ezek.7.16"]}],"note":null}],"items":[]},{"question":"Must we mourn greatly for Sin?","answer":"Yes. Peter went out and wept bitterly,","segments":[{"text":"Yes. Peter went out and wept bitterly,","proofs":["Matthew 26:75"],"refs":[{"printed":"Matthew 26:75","osis":["Matt.26.75"]}],"note":null}],"items":[]},{"question":"Must we mourn after a godly sort?","answer":"Yes. Ye sorrowed according to God,","segments":[{"text":"Yes. Ye sorrowed according to God,","proofs":["2 Corinthians 7:9"],"refs":[{"printed":"2 Corinthians 7:9","osis":["2Cor.7.9"]}],"note":null}],"items":[]},{"question":"Must we mourn for Sin with an Eye to Christ?","answer":"Yes. They shall look on him whom they have pierced, and mourn,","segments":[{"text":"Yes. They shall look on him whom they have pierced, and mourn,","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"items":[]}]},{"question":"Must we hate Sin?","answer":"Yes. I hate every false Way,","segments":[{"text":"Yes. I hate every false Way,","proofs":["Psalm 119:128"],"refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"note":null}],"items":[{"question":"Must we loath our selves because of Sin?","answer":"Yes. I abhor my self, and repent in Dust and Ashes,","segments":[{"text":"Yes. I abhor my self, and repent in Dust and Ashes,","proofs":["Job 42:6"],"refs":[{"printed":"Job 42:6","osis":["Job.42.6"]}],"note":null}],"items":[]},{"question":"Must we be ashamed of our selves before God?","answer":"Yes. I am ashamed, and blush to lift up my Face to thee my God,","segments":[{"text":"Yes. I am ashamed, and blush to lift up my Face to thee my God,","proofs":["Ezra 9:6"],"refs":[{"printed":"Ezra 9:6","osis":["Ezra.9.6"]}],"note":null}],"items":[]},{"question":"And must we humble our selves greatly in his Presence?","answer":"Yes. As the Publican that stood afar off, and would not lift up so much as his Eyes to Heaven,","segments":[{"text":"Yes. As the Publican that stood afar off, and would not lift up so much as his Eyes to Heaven,","proofs":["Luke 18:13"],"refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"note":null}],"items":[]}]},{"question":"Must we confess our Sins?","answer":"Yes. For he that covers his Sins shall not prosper,","segments":[{"text":"Yes. For he that covers his Sins shall not prosper,","proofs":["Proverbs 28:13"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]}],"note":null}],"items":[{"question":"And must we aggravate them?","answer":"Yes. I have sinned against Heaven, and before thee,","segments":[{"text":"Yes. I have sinned against Heaven, and before thee,","proofs":["Luke 15:18"],"refs":[{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"note":null}],"items":[]},{"question":"And must we judge our selves because of them?","answer":"Yes. If we would judge our selves, we should not be judged,","segments":[{"text":"Yes. If we would judge our selves, we should not be judged,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null}],"items":[]},{"question":"And must we cry earnestly to God for Pardon in the Blood of Christ?","answer":"Yes. God be merciful to me a Sinner,","segments":[{"text":"Yes. God be merciful to me a Sinner,","proofs":["Luke 18:13"],"refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"note":null}],"items":[]}]},{"question":"Must we turn from Sin?","answer":"Yes. Repent, and turn your selves from all your Transgressions,","segments":[{"text":"Yes. Repent, and turn your selves from all your Transgressions,","proofs":["Ezekiel 18:30"],"refs":[{"printed":"Ezekiel 18:30","osis":["Ezek.18.30"]}],"note":null}],"items":[{"question":"From our own Sin?","answer":"Yes. Return ye now every one from his Evil Way,","segments":[{"text":"Yes. Return ye now every one from his Evil Way,","proofs":["Jeremiah 18:11"],"refs":[{"printed":"Jeremiah 18:11","osis":["Jer.18.11"]}],"note":null}],"items":[]},{"question":"And must we turn to God?","answer":"Yes. If thou wilt return, O Israel, return unto me,","segments":[{"text":"Yes. If thou wilt return, O Israel, return unto me,","proofs":["Jeremiah 4:1"],"refs":[{"printed":"Jeremiah 4:1","osis":["Jer.4.1"]}],"note":null}],"items":[]},{"question":"Are Backsliders invited to return?","answer":"Yes. Return ye Backsliding Children,","segments":[{"text":"Yes. Return ye Backsliding Children,","proofs":["Jeremiah 3:22"],"refs":[{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null}],"items":[]},{"question":"And should they accept the Invitation?","answer":"Yes. Behold we come unto thee, for thou art the Lord our God,","segments":[{"text":"Yes. Behold we come unto thee, for thou art the Lord our God,","proofs":["Jeremiah 3:22"],"refs":[{"printed":"Jeremiah 3:22","osis":["Jer.3.22"]}],"note":null}],"items":[]}]},{"question":"In Repentance must there be a Change of the Mind?","answer":"Yes. Make ye a new Heart,","segments":[{"text":"Yes. Make ye a new Heart,","proofs":["Ezekiel 18:31"],"refs":[{"printed":"Ezekiel 18:31","osis":["Ezek.18.31"]}],"note":null}],"items":[{"question":"Must there be a Change of the Way?","answer":"Yes. Cease to do Evil, learn to do Well,","segments":[{"text":"Yes. Cease to do Evil, learn to do Well,","proofs":["Isaiah 1:16–17"],"refs":[{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]}],"note":null}],"items":[]},{"question":"Must there be a full Resolution against all Sin?","answer":"Yes. Ephraim shall say, What have I to do any more with Idols?","segments":[{"text":"Yes. Ephraim shall say, What have I to do any more with Idols?","proofs":["Hosea 14:8"],"refs":[{"printed":"Hosea 14:8","osis":["Hos.14.8"]}],"note":null}],"items":[]},{"question":"And a full Resolution of new Obedience?","answer":"Yes. The Lord our God will we serve, and his Voice will we obey,","segments":[{"text":"Yes. The Lord our God will we serve, and his Voice will we obey,","proofs":["Joshua 24:24"],"refs":[{"printed":"Joshua 24:24","osis":["Josh.24.24"]}],"note":null}],"items":[]},{"question":"And must we be serious in our Endeavours accordingly?","answer":"Yes. Bring forth therefore Fruits meet for Repentance,","segments":[{"text":"Yes. Bring forth therefore Fruits meet for Repentance,","proofs":["Matthew 3:8"],"refs":[{"printed":"Matthew 3:8","osis":["Matt.3.8"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":88,"title":"What are the outward Means whereby Christ communicates to us the Benefits of Redemption?","part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"What are the outward Means whereby Christ communicates to us the Benefits of Redemption?","answer":"The outward and ordinary Means whereby Christ communicateth to us the Benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer, all which are made effectual to the Elect for Salvation.","segments":[{"text":"The outward and ordinary Means whereby Christ communicateth to us the Benefits of Redemption, are his Ordinances, especially the Word, Sacraments and Prayer, all which are made effectual to the Elect for Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth Christ communicate the Benefits of Redemption?","answer":"Yes. For of his Fulness have all we received,","segments":[{"text":"Yes. For of his Fulness have all we received,","proofs":["John 1:16"],"refs":[{"printed":"John 1:16","osis":["John.1.16"]}],"note":null}],"items":[{"question":"Doth he ordinarily communicate them by Means?","answer":"Yes. I will for this be enquir’d of,","segments":[{"text":"Yes. I will for this be enquir’d of,","proofs":["Ezekiel 36:37"],"refs":[{"printed":"Ezekiel 36:37","osis":["Ezek.36.37"]}],"note":null}],"items":[]},{"question":"Is he ty’d to those Means?","answer":"No. For the Spirit as the Wind bloweth where he listeth,","segments":[{"text":"No. For the Spirit as the Wind bloweth where he listeth,","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null}],"items":[]},{"question":"But are we ty’d to the Use of them?","answer":"Yes. Where I record my Name, I will come to thee, and will bless thee,","segments":[{"text":"Yes. Where I record my Name, I will come to thee, and will bless thee,","proofs":["Exodus 20:24"],"refs":[{"printed":"Exodus 20:24","osis":["Exod.20.24"]}],"note":null}],"items":[]},{"question":"Are the Ordinances the outward and ordinary Means of Grace?","answer":"Yes. I the Lord do sanctifie Israel, when my Sanctuary shall be in the midst of them,","segments":[{"text":"Yes. I the Lord do sanctifie Israel, when my Sanctuary shall be in the midst of them,","proofs":["Ezekiel 37:28"],"refs":[{"printed":"Ezekiel 37:28","osis":["Ezek.37.28"]}],"note":null}],"items":[]}]},{"question":"Are the Word Sacraments and Prayer the great Gospel Ordinances?","answer":"Yes. Then they that gladly received his Word were baptiz’d, and they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers,","segments":[{"text":"Yes. Then they that gladly received his Word were baptiz’d, and they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers,","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null}],"items":[{"question":"Is singing of Psalms also a Gospel Ordinance?","answer":"Yes. Speaking to your selves in Psalms, and Hymns, and Spiritual Songs,","segments":[{"text":"Yes. Speaking to your selves in Psalms, and Hymns, and Spiritual Songs,","proofs":["Ephesians 5:19"],"refs":[{"printed":"Ephesians 5:19","osis":["Eph.5.19"]}],"note":null}],"items":[]},{"question":"Is it appointed for our own Consolation?","answer":"Yes. Is any merry, let him sing Psalms,","segments":[{"text":"Yes. Is any merry, let him sing Psalms,","proofs":["James 5:13"],"refs":[{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null}],"items":[]},{"question":"And for mutual Instruction?","answer":"Yes. Teaching and admonishing one another in Psalms,","segments":[{"text":"Yes. Teaching and admonishing one another in Psalms,","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"items":[]},{"question":"And for God’s Glory?","answer":"Yes. Singing with Grace in your Heart to the Lord,","segments":[{"text":"Yes. Singing with Grace in your Heart to the Lord,","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"items":[]}]},{"question":"Hath Christ appointed Ministers of the Gospel?","answer":"Yes. He hath given Pastors and Teachers for the edifying of the Body of Christ,","segments":[{"text":"Yes. He hath given Pastors and Teachers for the edifying of the Body of Christ,","proofs":["Ephesians 4:11–12"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null}],"items":[{"question":"Is the Administration of Ordinances committed to them?","answer":"Yes. For they are the Stewards of the Mysteries of God,","segments":[{"text":"Yes. For they are the Stewards of the Mysteries of God,","proofs":["1 Corinthians 4:1"],"refs":[{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null}],"items":[]},{"question":"And must they attend that Service?","answer":"Yes. We will give our selves to Prayer, and to the Ministry of the Word,","segments":[{"text":"Yes. We will give our selves to Prayer, and to the Ministry of the Word,","proofs":["Acts 6:4"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]}],"note":null}],"items":[]}]},{"question":"Are Gospel Ordinances made effectual to all for Salvation?","answer":"No. For with many of them God was not well pleased,","segments":[{"text":"No. For with many of them God was not well pleased,","proofs":["1 Corinthians 10:5"],"refs":[{"printed":"1 Corinthians 10:5","osis":["1Cor.10.5"]}],"note":null}],"items":[{"question":"But are they made effectual to the Elect?","answer":"Yes. As many as were ordained to Eternal Life believed,","segments":[{"text":"Yes. As many as were ordained to Eternal Life believed,","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":89,"title":"How is the Word made effectual to Salvation?","part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word made effectual to Salvation?","answer":"The Spirit of God maketh the Reading, but especially the Preaching, of the Word, an effectual Means of Convincing and Converting Sinners, and of Building them up in Holiness and Comfort, through Faith, unto Salvation.","segments":[{"text":"The Spirit of God maketh the Reading, but especially the Preaching, of the Word, an effectual Means of Convincing and Converting Sinners, and of Building them up in Holiness and Comfort, through Faith, unto Salvation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Word to be read by us?","answer":"Yes. I charge you that this Epistle be read unto all the Holy Brethren,","segments":[{"text":"Yes. I charge you that this Epistle be read unto all the Holy Brethren,","proofs":["1 Thessalonians 5:27"],"refs":[{"printed":"1 Thessalonians 5:27","osis":["1Thess.5.27"]}],"note":null}],"items":[{"question":"Is it to be read in Solemn Assemblies?","answer":"Yes. Moses is read in the Synagogues every Sabbath Day,","segments":[{"text":"Yes. Moses is read in the Synagogues every Sabbath Day,","proofs":["Acts 15:21"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]}],"note":null}],"items":[]},{"question":"Is it profitable to expound the Scriptures?","answer":"Yes. They that read in the Law of God, gave the Sense, and caused them to understand the Reading,","segments":[{"text":"Yes. They that read in the Law of God, gave the Sense, and caused them to understand the Reading,","proofs":["Nehemiah 8:8"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]}],"note":null}],"items":[]},{"question":"Is the Word of God to be preached?","answer":"Yes. Preach the Word, be instant in Season, and out of Season, reprove, rebuke, exhort,","segments":[{"text":"Yes. Preach the Word, be instant in Season, and out of Season, reprove, rebuke, exhort,","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null}],"items":[]},{"question":"Is it the Duty of all to hear the Word?","answer":"Yes. He that hath an Ear, let him hear what the Spirit saith unto the Churches,","segments":[{"text":"Yes. He that hath an Ear, let him hear what the Spirit saith unto the Churches,","proofs":["Revelation 2:7"],"refs":[{"printed":"Revelation 2:7","osis":["Rev.2.7"]}],"note":null}],"items":[]},{"question":"Will the bare reading and hearing of the Word profit?","answer":"No. The Letter Kills, the Spirit gives Life,","segments":[{"text":"No. The Letter Kills, the Spirit gives Life,","proofs":["2 Corinthians 3:6"],"refs":[{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null}],"items":[]}]},{"question":"But is the Reading and Hearing of the Word the ordinary Means of convincing Sinners?","answer":"Yes. For it is mighty through God to the pulling down of strong Holds,","segments":[{"text":"Yes. For it is mighty through God to the pulling down of strong Holds,","proofs":["2 Corinthians 10:4"],"refs":[{"printed":"2 Corinthians 10:4","osis":["2Cor.10.4"]}],"note":null}],"items":[{"question":"And of startling the Secure?","answer":"Yes. By them is thy Servant warned,","segments":[{"text":"Yes. By them is thy Servant warned,","proofs":["Psalm 19:11"],"refs":[{"printed":"Psalm 19:11","osis":["Ps.19.11"]}],"note":null}],"items":[]},{"question":"Is it the ordinary Means of Conversion?","answer":"Yes. If the Prophets had stood in my Counsel, they should have turn’d People from their Evil Way,","segments":[{"text":"Yes. If the Prophets had stood in my Counsel, they should have turn’d People from their Evil Way,","proofs":["Jeremiah 23:22"],"refs":[{"printed":"Jeremiah 23:22","osis":["Jer.23.22"]}],"note":null}],"items":[]},{"question":"And hath it been the Conversion of many?","answer":"Yes. When the Law of Truth was in his Mouth, he did turn many away from Iniquity,","segments":[{"text":"Yes. When the Law of Truth was in his Mouth, he did turn many away from Iniquity,","proofs":["Malachi 2:6"],"refs":[{"printed":"Malachi 2:6","osis":["Mal.2.6"]}],"note":null}],"items":[]},{"question":"Is it the ordinary Means of working Faith?","answer":"Yes. For Faith comes by hearing,","segments":[{"text":"Yes. For Faith comes by hearing,","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null}],"items":[]},{"question":"And of renewing of the Heart?","answer":"Yes. For the Seed is the Word of God,","segments":[{"text":"Yes. For the Seed is the Word of God,","proofs":["Luke 8:11"],"refs":[{"printed":"Luke 8:11","osis":["Luke.8.11"]}],"note":null}],"items":[]},{"question":"And of reforming the Life?","answer":"Yes. By the Words of thy Lips I have kept me from the Paths of the Destroyer,","segments":[{"text":"Yes. By the Words of thy Lips I have kept me from the Paths of the Destroyer,","proofs":["Psalm 17:4"],"refs":[{"printed":"Psalm 17:4","osis":["Ps.17.4"]}],"note":null}],"items":[]}]},{"question":"Is the Reading and Hearing of the Word needful for those that are Regenerate?","answer":"Yes. For they are nourished up in the Words of Faith, and of good Doctrine,","segments":[{"text":"Yes. For they are nourished up in the Words of Faith, and of good Doctrine,","proofs":["1 Timothy 4:6"],"refs":[{"printed":"1 Timothy 4:6","osis":["1Tim.4.6"]}],"note":null}],"items":[{"question":"Is it a Means of building them up in Holiness?","answer":"Yes. It is for the perfecting of the Saints,","segments":[{"text":"Yes. It is for the perfecting of the Saints,","proofs":["Ephesians 4:12"],"refs":[{"printed":"Ephesians 4:12","osis":["Eph.4.12"]}],"note":null}],"items":[]},{"question":"Will it furnish them for all Good?","answer":"Yes. That the Man of God may be perfect, throughly furnished to all good Works,","segments":[{"text":"Yes. That the Man of God may be perfect, throughly furnished to all good Works,","proofs":["2 Timothy 3:17"],"refs":[{"printed":"2 Timothy 3:17","osis":["2Tim.3.17"]}],"note":null}],"items":[]},{"question":"Will it fortifie them against all Evil?","answer":"Yes. For the Sword of the Spirit is the Word of God,","segments":[{"text":"Yes. For the Sword of the Spirit is the Word of God,","proofs":["Ephesians 6:17"],"refs":[{"printed":"Ephesians 6:17","osis":["Eph.6.17"]}],"note":null}],"items":[]},{"question":"Is it a Means of building them up in Comfort?","answer":"Yes. That we through Patience and Comfort of the Scriptures might have Hope,","segments":[{"text":"Yes. That we through Patience and Comfort of the Scriptures might have Hope,","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null}],"items":[]}]},{"question":"Doth the Spirit of God make the Word effectual for all these good Purposes?","answer":"Yes. When the Hand of the Lord was with them, a great Number believed, and turn’d to the Lord,","segments":[{"text":"Yes. When the Hand of the Lord was with them, a great Number believed, and turn’d to the Lord,","proofs":["Acts 11:21"],"refs":[{"printed":"Acts 11:21","osis":["Acts.11.21"]}],"note":null}],"items":[{"question":"Is it effectual through Faith unto Salvation?","answer":"Yes. It is the Power of God unto Salvation to every one that believes,","segments":[{"text":"Yes. It is the Power of God unto Salvation to every one that believes,","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null}],"items":[]},{"question":"Is it not a great Mercy then to have Plenty of the Word of God?","answer":"Yes. Blessed is the People that know the joyful Sound,","segments":[{"text":"Yes. Blessed is the People that know the joyful Sound,","proofs":["Psalm 89:15"],"refs":[{"printed":"Psalm 89:15","osis":["Ps.89.15"]}],"note":null}],"items":[]},{"question":"And should we not welcome those that bring it?","answer":"Yes. Blessed is he that cometh in the Name of the Lord,","segments":[{"text":"Yes. Blessed is he that cometh in the Name of the Lord,","proofs":["Psalm 118:26"],"refs":[{"printed":"Psalm 118:26","osis":["Ps.118.26"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":90,"title":"How is the Word to be read and heard that it may become effectual to Salvation?","part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"How is the Word to be read and heard that it may become effectual to Salvation?","answer":"That the Word may become effectual to Salvation, we must attend thereunto with Diligence, Preparation and Prayer, receive it with Faith and Love, lay it up in our Hearts, and practice it in our Lives.","segments":[{"text":"That the Word may become effectual to Salvation, we must attend thereunto with Diligence, Preparation and Prayer, receive it with Faith and Love, lay it up in our Hearts, and practice it in our Lives.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must we read the Word of God with Seriousness?","answer":"Yes. We must give Attendance to reading,","segments":[{"text":"Yes. We must give Attendance to reading,","proofs":["1 Timothy 4:13"],"refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"note":null}],"items":[{"question":"And not read it as a common Book?","answer":"No. It is not a vain thing, for it is your Life,","segments":[{"text":"No. It is not a vain thing, for it is your Life,","proofs":["Deuteronomy 32:47"],"refs":[{"printed":"Deuteronomy 32:47","osis":["Deut.32.47"]}],"note":null}],"items":[]}]},{"question":"Must we be diligent to hear the Word?","answer":"Yes. Watching daily at Wisdom’s Gates, waiting at the Posts of her Doors,","segments":[{"text":"Yes. Watching daily at Wisdom’s Gates, waiting at the Posts of her Doors,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null}],"items":[{"question":"Must we prepare for hearing it?","answer":"Yes. Lay aside all Malice, and Guile, and Hypocrisie, all Filthiness, and Superfluity of Naughtiness,","segments":[{"text":"Yes. Lay aside all Malice, and Guile, and Hypocrisie, all Filthiness, and Superfluity of Naughtiness,","proofs":["1 Peter 2:1","James 1:21"],"refs":[{"printed":"1 Peter 2:1","osis":["1Pet.2.1"]},{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null}],"items":[]},{"question":"Must we come to it with a Spiritual Appetite?","answer":"Yes. As new-born Babes desire the sincere Milk of the Word,","segments":[{"text":"Yes. As new-born Babes desire the sincere Milk of the Word,","proofs":["1 Peter 2:2"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"note":null}],"items":[]},{"question":"Must we set our selves to receive it?","answer":"Yes. As Mary sate at Jesus Feet to hear his Word,","segments":[{"text":"Yes. As Mary sate at Jesus Feet to hear his Word,","proofs":["Luke 10:39"],"refs":[{"printed":"Luke 10:39","osis":["Luke.10.39"]}],"note":null}],"items":[]},{"question":"Must we bow our Souls before it?","answer":"Yes. Speak, Lord, for thy Servant hears,","segments":[{"text":"Yes. Speak, Lord, for thy Servant hears,","proofs":["1 Samuel 3:9"],"refs":[{"printed":"1 Samuel 3:9","osis":["1Sam.3.9"]}],"note":null}],"items":[]},{"question":"Must we diligently hearken to it?","answer":"Yes. Be swift to hear,","segments":[{"text":"Yes. Be swift to hear,","proofs":["James 1:19","Deuteronomy 32:46"],"refs":[{"printed":"James 1:19","osis":["Jas.1.19"]},{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]}],"note":null}],"items":[]}]},{"question":"Must we hear the Word with Reverence?","answer":"Yes. When Ezra open’d the Book all the People stood up,","segments":[{"text":"Yes. When Ezra open’d the Book all the People stood up,","proofs":["Nehemiah 8:5"],"refs":[{"printed":"Nehemiah 8:5","osis":["Neh.8.5"]}],"note":null}],"items":[{"question":"Must we hear it with Care?","answer":"Yes. Take heed how ye hear,","segments":[{"text":"Yes. Take heed how ye hear,","proofs":["Luke 8:18"],"refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null}],"items":[]},{"question":"And with Meekness?","answer":"Yes. Receive with Meekness the engrafted Word,","segments":[{"text":"Yes. Receive with Meekness the engrafted Word,","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null}],"items":[]},{"question":"And with Delight?","answer":"Yes. How sweet are thy Words unto my Taste!","segments":[{"text":"Yes. How sweet are thy Words unto my Taste!","proofs":["Psalm 119:103"],"refs":[{"printed":"Psalm 119:103","osis":["Ps.119.103"]}],"note":null}],"items":[]},{"question":"And with a Holy Fear?","answer":"Yes. We must tremble at the Word,","segments":[{"text":"Yes. We must tremble at the Word,","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null}],"items":[]},{"question":"Must we receive it as the Word of Men?","answer":"No. But as it is in Truth the Word of God,","segments":[{"text":"No. But as it is in Truth the Word of God,","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null}],"items":[]}]},{"question":"Must we take heed of sleeping under the Word?","answer":"Yes. Could ye not watch with me one Hour?","segments":[{"text":"Yes. Could ye not watch with me one Hour?","proofs":["Matthew 26:40"],"refs":[{"printed":"Matthew 26:40","osis":["Matt.26.40"]}],"note":null}],"items":[{"question":"Must we pray for a Blessing upon the Word?","answer":"Yes. Open thou mine Eyes that I may behold wondrous Things out of thy Law,","segments":[{"text":"Yes. Open thou mine Eyes that I may behold wondrous Things out of thy Law,","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null}],"items":[]},{"question":"Must we receive the Word with Faith?","answer":"Yes. For it will not profit if it be not mixed with Faith,","segments":[{"text":"Yes. For it will not profit if it be not mixed with Faith,","proofs":["Hebrews 4:2"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]}],"note":null}],"items":[]},{"question":"Must we receive Mens Word with an implicite Faith?","answer":"No. Believe not every Spirit, but try the Spirits,","segments":[{"text":"No. Believe not every Spirit, but try the Spirits,","proofs":["1 John 4:1"],"refs":[{"printed":"1 John 4:1","osis":["1John.4.1"]}],"note":null}],"items":[]},{"question":"But must we receive God’s Word with an implicite Faith?","answer":"Yes. For every Word of God is pure,","segments":[{"text":"Yes. For every Word of God is pure,","proofs":["Proverbs 30:5"],"refs":[{"printed":"Proverbs 30:5","osis":["Prov.30.5"]}],"note":null}],"items":[]},{"question":"Must we receive it with Love?","answer":"Yes. I have esteemed the Words of his Mouth more than my necessary Food,","segments":[{"text":"Yes. I have esteemed the Words of his Mouth more than my necessary Food,","proofs":["Job 23:12"],"refs":[{"printed":"Job 23:12","osis":["Job.23.12"]}],"note":null}],"items":[]}]},{"question":"Must we remember the Word we read and hear?","answer":"Yes. Lest at any time we let it slip,","segments":[{"text":"Yes. Lest at any time we let it slip,","proofs":["Hebrews 2:1"],"refs":[{"printed":"Hebrews 2:1","osis":["Heb.2.1"]}],"note":null}],"items":[{"question":"Must we lay it up in our Hearts?","answer":"Yes. Thy Word have I hid in my Heart,","segments":[{"text":"Yes. Thy Word have I hid in my Heart,","proofs":["Psalm 119:11"],"refs":[{"printed":"Psalm 119:11","osis":["Ps.119.11"]}],"note":null}],"items":[]},{"question":"Must we meditate on it?","answer":"Yes. In that Law doth he meditate Day and Night,","segments":[{"text":"Yes. In that Law doth he meditate Day and Night,","proofs":["Psalm 1:2"],"refs":[{"printed":"Psalm 1:2","osis":["Ps.1.2"]}],"note":null}],"items":[]},{"question":"Must we practice it in our Lives?","answer":"Yes. Be ye Doers of the Word, and not Hearers only,","segments":[{"text":"Yes. Be ye Doers of the Word, and not Hearers only,","proofs":["James 1:22"],"refs":[{"printed":"James 1:22","osis":["Jas.1.22"]}],"note":null}],"items":[]},{"question":"Will it suffice to hear though we do not practice?","answer":"No. If ye know these Things happy are ye if ye do them,","segments":[{"text":"No. If ye know these Things happy are ye if ye do them,","proofs":["John 13:17"],"refs":[{"printed":"John 13:17","osis":["John.13.17"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":91,"title":"How do the Sacraments become effectual Means of Salvation?","part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"How do the Sacraments become effectual Means of Salvation?","answer":"The Sacraments become effectual Means of Salvation, not from any Virtue in them, or in him that doth administer them, but only by the Blessing of Christ, and the Working of the Spirit in them that by Faith receive them.","segments":[{"text":"The Sacraments become effectual Means of Salvation, not from any Virtue in them, or in him that doth administer them, but only by the Blessing of Christ, and the Working of the Spirit in them that by Faith receive them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do the Sacraments certainly save all that partake of them?","answer":"No. They that were rejected of Christ could say, We have eaten and drunk in thy Presence,","segments":[{"text":"No. They that were rejected of Christ could say, We have eaten and drunk in thy Presence,","proofs":["Luke 13:26"],"refs":[{"printed":"Luke 13:26","osis":["Luke.13.26"]}],"note":null}],"items":[{"question":"Are they then effectual by any Virtue in themselves?","answer":"No. For bodily Exercise profits little,","segments":[{"text":"No. For bodily Exercise profits little,","proofs":["1 Timothy 4:8"],"refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null}],"items":[]},{"question":"Do they of themselves confer Grace?","answer":"No. For if thou be a Breaker of the Law thy Circumcision is made Uncircumcision,","segments":[{"text":"No. For if thou be a Breaker of the Law thy Circumcision is made Uncircumcision,","proofs":["Romans 2:25"],"refs":[{"printed":"Romans 2:25","osis":["Rom.2.25"]}],"note":null}],"items":[]},{"question":"Is the Thing signified of greater Consequence than the Sign?","answer":"Yes. For Circumcision is that of the Heart, in the Spirit, and not in the Letter,","segments":[{"text":"Yes. For Circumcision is that of the Heart, in the Spirit, and not in the Letter,","proofs":["Romans 2:29"],"refs":[{"printed":"Romans 2:29","osis":["Rom.2.29"]}],"note":null}],"items":[]}]},{"question":"Doth the Efficacy of the Sacraments depend upon the Minister?","answer":"No. For who is Paul, and who is Apollo, but Ministers by whom ye believed?","segments":[{"text":"No. For who is Paul, and who is Apollo, but Ministers by whom ye believed?","proofs":["1 Corinthians 3:5"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]}],"note":null}],"items":[{"question":"Doth the Goodness of the Minister invigorate the Sacrament?","answer":"No. For Philip baptized Simon, who yet was in the Gall of Bitterness,","segments":[{"text":"No. For Philip baptized Simon, who yet was in the Gall of Bitterness,","proofs":["Acts 8:13, 23"],"refs":[{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]}],"note":null}],"items":[]},{"question":"Doth the Badness of the Minister invalidate the Sacrament?","answer":"No. For Judas was number’d with us, and obtain’d part of this Ministry,","segments":[{"text":"No. For Judas was number’d with us, and obtain’d part of this Ministry,","proofs":["Acts 1:17"],"refs":[{"printed":"Acts 1:17","osis":["Acts.1.17"]}],"note":null}],"items":[]}]},{"question":"Doth the Efficacy of Sacraments depend upon the Blessing of Christ?","answer":"Yes. Lo I am with you always,","segments":[{"text":"Yes. Lo I am with you always,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[{"question":"And upon the working of the Spirit?","answer":"Yes. For it is the Spirit that quickneth,","segments":[{"text":"Yes. For it is the Spirit that quickneth,","proofs":["John 6:63"],"refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"note":null}],"items":[]},{"question":"And are they effectual to those only that by Faith receive them?","answer":"Yes. He that believes, and is baptiz’d, shall be sav’d,","segments":[{"text":"Yes. He that believes, and is baptiz’d, shall be sav’d,","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":92,"title":"What is a Sacrament?","part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is a Sacrament?","answer":"A Sacrament is a Holy Ordinance, instituted by Christ, wherein, by sensible Signs, Christ, and the Benefits of the New Covenant, are represented, seal’d and apply’d, to Believers.","segments":[{"text":"A Sacrament is a Holy Ordinance, instituted by Christ, wherein, by sensible Signs, Christ, and the Benefits of the New Covenant, are represented, seal’d and apply’d, to Believers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is a Sacrament a Holy Ordinance?","answer":"Yes. For we minister about Holy Things,","segments":[{"text":"Yes. For we minister about Holy Things,","proofs":["1 Corinthians 9:13"],"refs":[{"printed":"1 Corinthians 9:13","osis":["1Cor.9.13"]}],"note":null}],"items":[{"question":"Must they therefore be Holy that attend them?","answer":"Yes. Be ye clean that bear the Vessels of the Lord,","segments":[{"text":"Yes. Be ye clean that bear the Vessels of the Lord,","proofs":["Isaiah 52:11"],"refs":[{"printed":"Isaiah 52:11","osis":["Isa.52.11"]}],"note":null}],"items":[]},{"question":"Are Sacraments instituted by Christ?","answer":"Yes. The Lord himself shall give you a Sign,","segments":[{"text":"Yes. The Lord himself shall give you a Sign,","proofs":["Isaiah 7:14"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":null}],"items":[]},{"question":"May Men institute Sacraments?","answer":"No. Jeroboam that ordained a Feast which he had devised of his own Heart, sinned, and made Israel to sin,","segments":[{"text":"No. Jeroboam that ordained a Feast which he had devised of his own Heart, sinned, and made Israel to sin,","proofs":["1 Kings 12:33"],"refs":[{"printed":"1 Kings 12:33","osis":["1Kgs.12.33"]}],"note":null}],"items":[]}]},{"question":"Is there in a Sacrament an Outward and Visible Sign?","answer":"Yes. Behold the Blood of the Covenant,","segments":[{"text":"Yes. Behold the Blood of the Covenant,","proofs":["Exodus 24:8"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]}],"note":null}],"items":[{"question":"Is there an Inward and Spiritual Grace?","answer":"Yes. For that Rock was Christ,","segments":[{"text":"Yes. For that Rock was Christ,","proofs":["1 Corinthians 10:4"],"refs":[{"printed":"1 Corinthians 10:4","osis":["1Cor.10.4"]}],"note":null}],"items":[]},{"question":"Are outward Signs of Use to inform our Understandings?","answer":"Yes. For in them Christ is evidently set forth crucified among us,","segments":[{"text":"Yes. For in them Christ is evidently set forth crucified among us,","proofs":["Galatians 3:1"],"refs":[{"printed":"Galatians 3:1","osis":["Gal.3.1"]}],"note":null}],"items":[]},{"question":"Are they of Use to refresh our Memories?","answer":"Yes. These Stones shall be for a Memorial,","segments":[{"text":"Yes. These Stones shall be for a Memorial,","proofs":["Joshua 4:7"],"refs":[{"printed":"Joshua 4:7","osis":["Josh.4.7"]}],"note":null}],"items":[]},{"question":"And to stir up our Affections?","answer":"Yes. They shall look on him whom they have pierced and mourn,","segments":[{"text":"Yes. They shall look on him whom they have pierced and mourn,","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"items":[]},{"question":"Are they of Use to transmit the Things of God from Generation to Generation?","answer":"Yes. For your Children shall ask you, what mean you by this Service,","segments":[{"text":"Yes. For your Children shall ask you, what mean you by this Service,","proofs":["Exodus 12:26"],"refs":[{"printed":"Exodus 12:26","osis":["Exod.12.26"]}],"note":null}],"items":[]}]},{"question":"Is a Sacrament a Seal?","answer":"Yes. Circumcision was a Seal of the Righteousness which is by Faith,","segments":[{"text":"Yes. Circumcision was a Seal of the Righteousness which is by Faith,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null}],"items":[{"question":"A Seal of the Covenant?","answer":"Yes. He gave him the Covenant of Circumcision,","segments":[{"text":"Yes. He gave him the Covenant of Circumcision,","proofs":["Acts 7:8"],"refs":[{"printed":"Acts 7:8","osis":["Acts.7.8"]}],"note":null}],"items":[]},{"question":"Is a Sacrament an Oath?","answer":"Yes. They entred into an Oath to walk in God’s Law,","segments":[{"text":"Yes. They entred into an Oath to walk in God’s Law,","proofs":["Nehemiah 10:29"],"refs":[{"printed":"Nehemiah 10:29","osis":["Neh.10.29"]}],"note":null}],"items":[]},{"question":"Is it an Encouragement to our Faith?","answer":"Yes. Reach hither thy Hand, and thrust it into my Side, and be not faithless, but believing,","segments":[{"text":"Yes. Reach hither thy Hand, and thrust it into my Side, and be not faithless, but believing,","proofs":["John 20:27"],"refs":[{"printed":"John 20:27","osis":["John.20.27"]}],"note":null}],"items":[]},{"question":"Is it an Engagement to Obedience?","answer":"Yes. That henceforth we should not serve Sin,","segments":[{"text":"Yes. That henceforth we should not serve Sin,","proofs":["Romans 6:4, 6"],"refs":[{"printed":"Romans 6:4, 6","osis":["Rom.6.4","Rom.6.6"]}],"note":null}],"items":[]},{"question":"Is Christ applied to us in Sacraments?","answer":"Yes. As many of you as have been baptized into Christ have put on Christ,","segments":[{"text":"Yes. As many of you as have been baptized into Christ have put on Christ,","proofs":["Galatians 3:27"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"items":[]},{"question":"Are the Benefits of the New Covenant applied to us?","answer":"Yes. To be a God to thee, and to thy Seed after thee,","segments":[{"text":"Yes. To be a God to thee, and to thy Seed after thee,","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":93,"title":"Which are the Sacraments of the New Testament?","part":null,"questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"Which are the Sacraments of the New Testament?","answer":"The Sacraments of the New Testament are Baptism and the Lord’s Supper.","segments":[{"text":"The Sacraments of the New Testament are Baptism and the Lord’s Supper.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Were there Sacraments in Innocency?","answer":"Yes. The Tree of Life in the midst of the Garden, and the Tree of the Knowledge of Good and Evil,","segments":[{"text":"Yes. The Tree of Life in the midst of the Garden, and the Tree of the Knowledge of Good and Evil,","proofs":["Genesis 2:9"],"refs":[{"printed":"Genesis 2:9","osis":["Gen.2.9"]}],"note":null}],"items":[{"question":"Were there Sacraments under the Law?","answer":"Yes. For the Law had a Shadow of good Things to come,","segments":[{"text":"Yes. For the Law had a Shadow of good Things to come,","proofs":["Hebrews 10:1"],"refs":[{"printed":"Hebrews 10:1","osis":["Heb.10.1"]}],"note":null}],"items":[]},{"question":"Was Circumcision a Sacrament?","answer":"Yes. He received the Sign of Circumcision,","segments":[{"text":"Yes. He received the Sign of Circumcision,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null}],"items":[]},{"question":"Was the Passover a Sacrament?","answer":"Yes. Christ our Passover is sacrific’d for us","segments":[{"text":"Yes. Christ our Passover is sacrific’d for us","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null}],"items":[]}]},{"question":"Have we Sacraments now under the Gospel?","answer":"Yes. For unto us was the Gospel preached as well as unto them,","segments":[{"text":"Yes. For unto us was the Gospel preached as well as unto them,","proofs":["Hebrews 4:2"],"refs":[{"printed":"Hebrews 4:2","osis":["Heb.4.2"]}],"note":null}],"items":[{"question":"Are Baptism and the Lord’s Supper our Two Sacraments?","answer":"Yes. For we are baptized into one Body, and all drink into one Spirit,","segments":[{"text":"Yes. For we are baptized into one Body, and all drink into one Spirit,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]},{"question":"May Men add any more Sacraments?","answer":"No. Add thou not unto his Words, lest he reprove thee,","segments":[{"text":"No. Add thou not unto his Words, lest he reprove thee,","proofs":["Proverbs 30:6"],"refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":94,"title":"What is Baptism?","part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What is Baptism?","answer":"Baptism is a Sacrament, wherein the washing with Water in the Name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the Benefits of the Covenant of Grace, and our Engagement to be the Lord’s.","segments":[{"text":"Baptism is a Sacrament, wherein the washing with Water in the Name of the Father, and of the Son, and of the Holy Ghost, doth signifie and seal our ingrafting into Christ, and partaking of the Benefits of the Covenant of Grace, and our Engagement to be the Lord’s.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is washing with Water the outward Sign in Baptism?","answer":"Yes. I am come baptizing with Water,","segments":[{"text":"Yes. I am come baptizing with Water,","proofs":["John 1:31"],"refs":[{"printed":"John 1:31","osis":["John.1.31"]}],"note":null}],"items":[{"question":"Is that well done by sprinkling?","answer":"Yes. For so shall he sprinkle many Nations,","segments":[{"text":"Yes. For so shall he sprinkle many Nations,","proofs":["Isaiah 52:15","Ezekiel 36:25"],"refs":[{"printed":"Isaiah 52:15","osis":["Isa.52.15"]},{"printed":"Ezekiel 36:25","osis":["Ezek.36.25"]}],"note":null}],"items":[]},{"question":"Is that Sign significant?","answer":"Yes. Ye are washed, ye are sanctified, ye are justified,","segments":[{"text":"Yes. Ye are washed, ye are sanctified, ye are justified,","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"items":[]},{"question":"But is the outward Sign alone sufficient?","answer":"No. Baptism saves us, not as it is the putting away the Filth of the Flesh, but the Answer of a good Conscience towards God,","segments":[{"text":"No. Baptism saves us, not as it is the putting away the Filth of the Flesh, but the Answer of a good Conscience towards God,","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null}],"items":[]}]},{"question":"Must Baptism be in the Name of Father, Son, and Holy Ghost?","answer":"Yes. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost","segments":[{"text":"Yes. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[{"question":"And not in the Minister’s Name?","answer":"No. Were ye baptiz’d in the Name of Paul?","segments":[{"text":"No. Were ye baptiz’d in the Name of Paul?","proofs":["1 Corinthians 1:13"],"refs":[{"printed":"1 Corinthians 1:13","osis":["1Cor.1.13"]}],"note":null}],"items":[]},{"question":"Is it therefore one?","answer":"Yes. For there is one Lord, one Faith, one Baptism,","segments":[{"text":"Yes. For there is one Lord, one Faith, one Baptism,","proofs":["Ephesians 4:5"],"refs":[{"printed":"Ephesians 4:5","osis":["Eph.4.5"]}],"note":null}],"items":[]}]},{"question":"Is Baptism a Door of Admission into the visible Church?","answer":"Yes. There were added to the Church daily,","segments":[{"text":"Yes. There were added to the Church daily,","proofs":["Acts 2:47"],"refs":[{"printed":"Acts 2:47","osis":["Acts.2.47"]}],"note":null}],"items":[{"question":"Are we thereby entred into Christ’s School?","answer":"Yes. Jesus made and baptized Disciples,","segments":[{"text":"Yes. Jesus made and baptized Disciples,","proofs":["John 4:1"],"refs":[{"printed":"John 4:1","osis":["John.4.1"]}],"note":null}],"items":[]},{"question":"And listed under his Banner?","answer":"Yes. As good Soldiers of Jesus Christ,","segments":[{"text":"Yes. As good Soldiers of Jesus Christ,","proofs":["2 Timothy 2:3"],"refs":[{"printed":"2 Timothy 2:3","osis":["2Tim.2.3"]}],"note":null}],"items":[]}]},{"question":"Is Baptism a Seal of our engrafting into Christ?","answer":"Yes. For being baptiz’d into Jesus Christ, we are baptiz’d into his Death,","segments":[{"text":"Yes. For being baptiz’d into Jesus Christ, we are baptiz’d into his Death,","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null}],"items":[{"question":"And of our partaking of the Benefits of the New Covenant?","answer":"Yes. Be baptiz’d for the Remission of Sins, and ye shall receive the Gift of the Holy Ghost,","segments":[{"text":"Yes. Be baptiz’d for the Remission of Sins, and ye shall receive the Gift of the Holy Ghost,","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null}],"items":[]},{"question":"And of our Engagement to be the Lord’s?","answer":"Yes. I entred into a Covenant with thee, saith the Lord God, and thou becamest mine,","segments":[{"text":"Yes. I entred into a Covenant with thee, saith the Lord God, and thou becamest mine,","proofs":["Ezekiel 16:8"],"refs":[{"printed":"Ezekiel 16:8","osis":["Ezek.16.8"]}],"note":null}],"items":[]},{"question":"Is the Covenant seal’d in Baptism a mutual Covenant?","answer":"Yes. Ye shall be my People, and I will be your God,","segments":[{"text":"Yes. Ye shall be my People, and I will be your God,","proofs":["Jeremiah 30:22"],"refs":[{"printed":"Jeremiah 30:22","osis":["Jer.30.22"]}],"note":null}],"items":[]}]},{"question":"Are we bound by our Baptism to renounce the Devil and all his Works?","answer":"Yes. For the Son of God was manifested to destroy the Works of the Devil,","segments":[{"text":"Yes. For the Son of God was manifested to destroy the Works of the Devil,","proofs":["1 John 3:8"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]}],"note":null}],"items":[{"question":"And to renounce the Pomps and Vanities of this wicked World?","answer":"Yes. For we must not be conformed to this World,","segments":[{"text":"Yes. For we must not be conformed to this World,","proofs":["Romans 12:2"],"refs":[{"printed":"Romans 12:2","osis":["Rom.12.2"]}],"note":null}],"items":[]},{"question":"And all the sinful Lusts of the Flesh?","answer":"Yes. For we are not in the Flesh, but in the Spirit,","segments":[{"text":"Yes. For we are not in the Flesh, but in the Spirit,","proofs":["Romans 8:9"],"refs":[{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null}],"items":[]},{"question":"Are we bound to believe all the Articles of the Christian Faith?","answer":"Yes. We must hold fast the Form of sound Words,","segments":[{"text":"Yes. We must hold fast the Form of sound Words,","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":null}],"items":[]},{"question":"And to keep God’s Holy Will and Commandments?","answer":"Yes. That we also should walk in Newness of Life,","segments":[{"text":"Yes. That we also should walk in Newness of Life,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"items":[]},{"question":"And to walk in the same all the Days of our Life?","answer":"Yes. If ye continue in my Word then are ye my Disciples indeed,","segments":[{"text":"Yes. If ye continue in my Word then are ye my Disciples indeed,","proofs":["John 8:31"],"refs":[{"printed":"John 8:31","osis":["John.8.31"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":95,"title":"To whom is Baptism to be administred?","part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"To whom is Baptism to be administred?","answer":"Baptism is not to be administred to any that are out of the Visible Church till they profess their Faith in Christ, and Obedience to him; but the Infants of such as are Members of the Visible Church are to be Baptiz’d.","segments":[{"text":"Baptism is not to be administred to any that are out of the Visible Church till they profess their Faith in Christ, and Obedience to him; but the Infants of such as are Members of the Visible Church are to be Baptiz’d.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are Jews and Pagans to be Baptiz’d upon their believing?","answer":"Yes. If thou believest with all thy Heart thou mayest,","segments":[{"text":"Yes. If thou believest with all thy Heart thou mayest,","proofs":["Acts 8:37"],"refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"note":null}],"items":[{"question":"Will their justifiable Profession warrant the Administring of Baptism to them?","answer":"Yes. Simon Magus himself believed also, and was baptized,","segments":[{"text":"Yes. Simon Magus himself believed also, and was baptized,","proofs":["Acts 8:13"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"note":null}],"items":[]}]},{"question":"Are the Children of believing Parents to be baptiz’d in their Infancy?","answer":"Yes. For a Seed shall serve him, it shall be accounted to the Lord for a Generation,","segments":[{"text":"Yes. For a Seed shall serve him, it shall be accounted to the Lord for a Generation,","proofs":["Psalm 22:30"],"refs":[{"printed":"Psalm 22:30","osis":["Ps.22.30"]}],"note":null}],"items":[{"question":"Is it possible they may be in Covenant with God?","answer":"Yes. For you have not chosen me, but I have chosen you,","segments":[{"text":"Yes. For you have not chosen me, but I have chosen you,","proofs":["John 15:16"],"refs":[{"printed":"John 15:16","osis":["John.15.16"]}],"note":null}],"items":[]},{"question":"Is it probable they should be in Covenant?","answer":"Yes. For when Israel was a Child then I loved him,","segments":[{"text":"Yes. For when Israel was a Child then I loved him,","proofs":["Hosea 11:1"],"refs":[{"printed":"Hosea 11:1","osis":["Hos.11.1"]}],"note":null}],"items":[]},{"question":"Is it certain they were in Covenant?","answer":"Yes. I will be a God to thee, and to thy Seed,","segments":[{"text":"Yes. I will be a God to thee, and to thy Seed,","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null}],"items":[]},{"question":"Is it therefore certain they are in Covenant?","answer":"Yes. For the blessing of Abraham comes upon the Gentiles,","segments":[{"text":"Yes. For the blessing of Abraham comes upon the Gentiles,","proofs":["Galatians 3:14"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"note":null}],"items":[]},{"question":"Doth the Seal of the Covenant therefore belong to them?","answer":"Yes. Every Man-child among you shall be circumcis’d,","segments":[{"text":"Yes. Every Man-child among you shall be circumcis’d,","proofs":["Genesis 17:10"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":null}],"items":[]}]},{"question":"Are the Children of Christians Members of Christ’s visible Church?","answer":"Yes. For of such is the Kingdom of God,","segments":[{"text":"Yes. For of such is the Kingdom of God,","proofs":["Mark 10:14"],"refs":[{"printed":"Mark 10:14","osis":["Mark.10.14"]}],"note":null}],"items":[{"question":"Do the Promises belong to them?","answer":"Yes. The Promise is to you, and to your Children,","segments":[{"text":"Yes. The Promise is to you, and to your Children,","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null}],"items":[]},{"question":"Doth the Promise of the Spirit belong to them?","answer":"Yes. I will pour my Spirit upon thy Seed,","segments":[{"text":"Yes. I will pour my Spirit upon thy Seed,","proofs":["Isaiah 44:3"],"refs":[{"printed":"Isaiah 44:3","osis":["Isa.44.3"]}],"note":null}],"items":[]},{"question":"Are they Capable of receiving it?","answer":"Yes. John was fill’d with the Holy Ghost from his Mother’s Womb,","segments":[{"text":"Yes. John was fill’d with the Holy Ghost from his Mother’s Womb,","proofs":["Luke 1:15"],"refs":[{"printed":"Luke 1:15","osis":["Luke.1.15"]}],"note":null}],"items":[]},{"question":"Are they then to be Baptized?","answer":"Yes. For who can forbid Water to them which have receiv’d the Holy Ghost as well as we?","segments":[{"text":"Yes. For who can forbid Water to them which have receiv’d the Holy Ghost as well as we?","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null}],"items":[]}]},{"question":"Are the Children of Believers federally Holy?","answer":"Yes. Else were your Children Unclean, but now are they Holy,","segments":[{"text":"Yes. Else were your Children Unclean, but now are they Holy,","proofs":["1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null}],"items":[{"question":"Are they so in their Parents Right?","answer":"Yes. If the Root be Holy, so are the Branches,","segments":[{"text":"Yes. If the Root be Holy, so are the Branches,","proofs":["Romans 11:16"],"refs":[{"printed":"Romans 11:16","osis":["Rom.11.16"]}],"note":null}],"items":[]},{"question":"Are they Disciples?","answer":"Yes. For the Yoke of Circumcision was put upon the Neck of the Disciples,","segments":[{"text":"Yes. For the Yoke of Circumcision was put upon the Neck of the Disciples,","proofs":["Acts 15:1, 10"],"refs":[{"printed":"Acts 15:1, 10","osis":["Acts.15.1","Acts.15.10"]}],"note":null}],"items":[]},{"question":"Are they to be receiv’d in Christ’s Name?","answer":"Yes. Whosoever shall receive one such little Child in my Name, receiveth me,","segments":[{"text":"Yes. Whosoever shall receive one such little Child in my Name, receiveth me,","proofs":["Matthew 18:5"],"refs":[{"printed":"Matthew 18:5","osis":["Matt.18.5"]}],"note":null}],"items":[]},{"question":"Are they Born unto God?","answer":"Yes. Thou hast taken thy Sons, and thy Daughters, whom thou hast Born unto me,","segments":[{"text":"Yes. Thou hast taken thy Sons, and thy Daughters, whom thou hast Born unto me,","proofs":["Ezekiel 16:20"],"refs":[{"printed":"Ezekiel 16:20","osis":["Ezek.16.20"]}],"note":null}],"items":[]},{"question":"Are they bound by Relation to be his Servants?","answer":"Yes. I am thy Servant, the Son of thine Handmaid,","segments":[{"text":"Yes. I am thy Servant, the Son of thine Handmaid,","proofs":["Psalm 116:16"],"refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"note":null}],"items":[]},{"question":"Ought they then to be presented to him?","answer":"Yes. The First-born of thy Sons shalt thou give unto me,","segments":[{"text":"Yes. The First-born of thy Sons shalt thou give unto me,","proofs":["Exodus 22:29"],"refs":[{"printed":"Exodus 22:29","osis":["Exod.22.29"]}],"note":null}],"items":[]}]},{"question":"Do Children need to be cleans’d from the Pollutions of Sin?","answer":"Yes. For they are shapen in Iniquity,","segments":[{"text":"Yes. For they are shapen in Iniquity,","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null}],"items":[{"question":"Is there Provision made for their cleansing?","answer":"Yes. For there is a Fountain open’d to the House of David,","segments":[{"text":"Yes. For there is a Fountain open’d to the House of David,","proofs":["Zechariah 13:1"],"refs":[{"printed":"Zechariah 13:1","osis":["Zech.13.1"]}],"note":null}],"items":[]}]},{"question":"Are Nations to be Discipled by Baptism?","answer":"Yes. Go ye and Disciple all Nations, baptizing them,","segments":[{"text":"Yes. Go ye and Disciple all Nations, baptizing them,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[{"question":"Are Children a part of the Nations?","answer":"Yes. Your little Ones stand here this Day to enter into Covenant with God,","segments":[{"text":"Yes. Your little Ones stand here this Day to enter into Covenant with God,","proofs":["Deuteronomy 29:11"],"refs":[{"printed":"Deuteronomy 29:11","osis":["Deut.29.11"]}],"note":null}],"items":[]},{"question":"And hath Christ excepted them?","answer":"No. Suffer little Children to come unto me, and forbid them not,","segments":[{"text":"No. Suffer little Children to come unto me, and forbid them not,","proofs":["Matthew 19:14"],"refs":[{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null}],"items":[]},{"question":"Were the Families of Believers baptiz’d by the Apostles?","answer":"Yes. Lydia was baptiz’d, and her Houshold,","segments":[{"text":"Yes. Lydia was baptiz’d, and her Houshold,","proofs":["Acts 16:15"],"refs":[{"printed":"Acts 16:15","osis":["Acts.16.15"]}],"note":null}],"items":[]},{"question":"Did Christ himself receive the Seal of the Covenant in his Infancy?","answer":"Yes. When he was Eight Days old he was circumcis’d,","segments":[{"text":"Yes. When he was Eight Days old he was circumcis’d,","proofs":["Luke 2:21"],"refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"note":null}],"items":[]}]},{"question":"Is Infant Baptism useful for preserving the Church?","answer":"Yes. That our Children may not cease from fearing the Lord,","segments":[{"text":"Yes. That our Children may not cease from fearing the Lord,","proofs":["Joshua 22:25"],"refs":[{"printed":"Joshua 22:25","osis":["Josh.22.25"]}],"note":null}],"items":[{"question":"Was it a great Mercy to you that you were baptiz’d?","answer":"Yes. For we are the Children of the Covenant,","segments":[{"text":"Yes. For we are the Children of the Covenant,","proofs":["Acts 3:25"],"refs":[{"printed":"Acts 3:25","osis":["Acts.3.25"]}],"note":null}],"items":[]}]},{"question":"Must we be careful to improve our Baptism?","answer":"Yes. Be ye mindful always of his Covenant,","segments":[{"text":"Yes. Be ye mindful always of his Covenant,","proofs":["1 Chronicles 16:15"],"refs":[{"printed":"1 Chronicles 16:15","osis":["1Chr.16.15"]}],"note":null}],"items":[{"question":"Is it a good Argument against Sin?","answer":"Yes. How shall we that are dead to Sin live any longer therein?","segments":[{"text":"Yes. How shall we that are dead to Sin live any longer therein?","proofs":["Romans 6:2"],"refs":[{"printed":"Romans 6:2","osis":["Rom.6.2"]}],"note":null}],"items":[]},{"question":"And for Holiness?","answer":"Yes. For we also should walk in newness of Life,","segments":[{"text":"Yes. For we also should walk in newness of Life,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"items":[]},{"question":"Is it a great Encouragement to Faith?","answer":"Yes. Thou art my God from my Mother’s Belly,","segments":[{"text":"Yes. Thou art my God from my Mother’s Belly,","proofs":["Psalm 22:10"],"refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"note":null}],"items":[]},{"question":"Is it a good Plea in Prayer?","answer":"Yes. Save the Son of thy Handmaid,","segments":[{"text":"Yes. Save the Son of thy Handmaid,","proofs":["Psalm 86:16"],"refs":[{"printed":"Psalm 86:16","osis":["Ps.86.16"]}],"note":null}],"items":[]},{"question":"Is it a strong Inducement to Brotherly Love?","answer":"Yes. For we are all baptiz’d into one Body,","segments":[{"text":"Yes. For we are all baptiz’d into one Body,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":96,"title":"What is the Lord’s Supper?","part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Lord’s Supper?","answer":"The Lord’s Supper is a Sacrament, wherein by giving and receiving Bread and Wine, according to Christ’s appointment, his Death is shewed forth, and the worthy Receivers are, not after a Corporal and Carnal Manner, but by Faith, made Partakers of his Body and Blood, with all his Benefits, to their Spiritual Nourishment, and Growth in Grace.","segments":[{"text":"The Lord’s Supper is a Sacrament, wherein by giving and receiving Bread and Wine, according to Christ’s appointment, his Death is shewed forth, and the worthy Receivers are, not after a Corporal and Carnal Manner, but by Faith, made Partakers of his Body and Blood, with all his Benefits, to their Spiritual Nourishment, and Growth in Grace.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Was the Lord’s Supper instituted by Christ himself?","answer":"Yes. I received of the Lord that which I deliver’d unto you,","segments":[{"text":"Yes. I received of the Lord that which I deliver’d unto you,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null}],"items":[{"question":"Did he leave it as a Legacy to his Church?","answer":"Yes. ’Twas in the Night wherein he was betray’d,","segments":[{"text":"Yes. ’Twas in the Night wherein he was betray’d,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null}],"items":[]},{"question":"Did he intend it should continue?","answer":"Yes. Till he come,","segments":[{"text":"Yes. Till he come,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"items":[]}]},{"question":"Is Bread to be us’d in this Sacrament?","answer":"Yes. For he took Bread,","segments":[{"text":"Yes. For he took Bread,","proofs":["Matthew 26:26"],"refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"note":null}],"items":[{"question":"And doth that signifie it to be a strengthning Ordinance?","answer":"Yes. For Bread strengthens Man’s Heart,","segments":[{"text":"Yes. For Bread strengthens Man’s Heart,","proofs":["Psalm 104:15"],"refs":[{"printed":"Psalm 104:15","osis":["Ps.104.15"]}],"note":null}],"items":[]},{"question":"Is the Cup to be us’d in this Sacrament?","answer":"Yes. He took the Cup when he had supped;","segments":[{"text":"Yes. He took the Cup when he had supped;","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"items":[]},{"question":"Doth that signifie it to be a refreshing Ordinance?","answer":"Yes. For Wine makes glad the Heart,","segments":[{"text":"Yes. For Wine makes glad the Heart,","proofs":["Psalm 104:15"],"refs":[{"printed":"Psalm 104:15","osis":["Ps.104.15"]}],"note":null}],"items":[]},{"question":"Must these be given and receiv’d?","answer":"Yes. As Jesus took Bread and gave to them—took the Cup and gave it to them,","segments":[{"text":"Yes. As Jesus took Bread and gave to them—took the Cup and gave it to them,","proofs":["Mark 14:22–23"],"refs":[{"printed":"Mark 14:22–23","osis":["Mark.14.22-Mark.14.23"]}],"note":null}],"items":[]},{"question":"Are the People to partake of the Cup?","answer":"Yes. Drink ye all of it,","segments":[{"text":"Yes. Drink ye all of it,","proofs":["Matthew 26:27"],"refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]}],"note":null}],"items":[]},{"question":"Is the Ordinance doubled?","answer":"Yes. Because the thing is established,","segments":[{"text":"Yes. Because the thing is established,","proofs":["Genesis 41:32"],"refs":[{"printed":"Genesis 41:32","osis":["Gen.41.32"]}],"note":null}],"items":[]}]},{"question":"Doth the Bread signifie the Body of Christ?","answer":"Yes. This is my Body which is broken for you,","segments":[{"text":"Yes. This is my Body which is broken for you,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null}],"items":[{"question":"Doth the Wine signifie the Blood of Christ?","answer":"Yes. This Cup is the New Testament in my Blood,","segments":[{"text":"Yes. This Cup is the New Testament in my Blood,","proofs":["Luke 22:20"],"refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null}],"items":[]},{"question":"Are they turn’d into the very Body and Blood of Christ?","answer":"No. For it is the Spirit that quickens, the Flesh profits nothing,","segments":[{"text":"No. For it is the Spirit that quickens, the Flesh profits nothing,","proofs":["John 6:63"],"refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"note":null}],"items":[]},{"question":"But is the Doctrine of Christ crucified Meat and Drink to a believing Soul?","answer":"Yes. My Flesh is Meat indeed, and my Blood is Drink indeed,","segments":[{"text":"Yes. My Flesh is Meat indeed, and my Blood is Drink indeed,","proofs":["John 6:55"],"refs":[{"printed":"John 6:55","osis":["John.6.55"]}],"note":null}],"items":[]},{"question":"And are we to Feed upon that Doctrine?","answer":"Yes. He that eateth me, even he shall live by me,","segments":[{"text":"Yes. He that eateth me, even he shall live by me,","proofs":["John 6:57"],"refs":[{"printed":"John 6:57","osis":["John.6.57"]}],"note":null}],"items":[]}]},{"question":"Is the Lord’s Supper a Commemorating Ordinance?","answer":"Yes. Do this in Remembrance of me,","segments":[{"text":"Yes. Do this in Remembrance of me,","proofs":["Luke 22:19"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null}],"items":[{"question":"Is it a Confessing Ordinance?","answer":"Yes. Ye do shew the Lord’s Death,","segments":[{"text":"Yes. Ye do shew the Lord’s Death,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"items":[]},{"question":"Is it a Communicating Ordinance?","answer":"Yes. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? And the Bread which we break, is it not the Communion of the Body of Christ?","segments":[{"text":"Yes. The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? And the Bread which we break, is it not the Communion of the Body of Christ?","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"Is it a Covenanting Ordinance?","answer":"Yes. For it is the New Testament,","segments":[{"text":"Yes. For it is the New Testament,","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"items":[]},{"question":"Is it a Confirming Ordinance?","answer":"Yes. For Christ in it is Evidently set forth,","segments":[{"text":"Yes. For Christ in it is Evidently set forth,","proofs":["Galatians 3:1"],"refs":[{"printed":"Galatians 3:1","osis":["Gal.3.1"]}],"note":null}],"items":[]},{"question":"Is it an Ordinance of Communion with all Christians?","answer":"Yes. For we have been all made to Drink into one Spirit,","segments":[{"text":"Yes. For we have been all made to Drink into one Spirit,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]}]},{"question":"Is the Pardon of Sin seal’d to Believers in this Sacrament?","answer":"Yes. It is the Blood of the New Testament which is shed for many for the Remission of Sins,","segments":[{"text":"Yes. It is the Blood of the New Testament which is shed for many for the Remission of Sins,","proofs":["Matthew 26:28"],"refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"note":null}],"items":[{"question":"Is the Gift of the Holy Ghost seal’d to them?","answer":"Yes. Receive ye the Holy Ghost,","segments":[{"text":"Yes. Receive ye the Holy Ghost,","proofs":["John 20:22"],"refs":[{"printed":"John 20:22","osis":["John.20.22"]}],"note":null}],"items":[]},{"question":"Is the Promise of Eternal Life seal’d to them?","answer":"Yes. That ye may eat and drink at my Table in my Kingdom,","segments":[{"text":"Yes. That ye may eat and drink at my Table in my Kingdom,","proofs":["Luke 22:30","Matthew 26:29"],"refs":[{"printed":"Luke 22:30","osis":["Luke.22.30"]},{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"note":null}],"items":[]},{"question":"Do we by receiving this Sacrament bind our selves out from all Sin?","answer":"Yes. For we reckon our selves to be dead indeed unto Sin,","segments":[{"text":"Yes. For we reckon our selves to be dead indeed unto Sin,","proofs":["Romans 6:11"],"refs":[{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null}],"items":[]},{"question":"And do we bind our selves up to all Duty?","answer":"Yes. For being made free from Sin we become the Servants of Righteousness,","segments":[{"text":"Yes. For being made free from Sin we become the Servants of Righteousness,","proofs":["Romans 6:18"],"refs":[{"printed":"Romans 6:18","osis":["Rom.6.18"]}],"note":null}],"items":[]}]},{"question":"Is the Lord’s Supper a Spiritual Feast?","answer":"Yes. A Feast of Fat Things, of Wines on the Lees,","segments":[{"text":"Yes. A Feast of Fat Things, of Wines on the Lees,","proofs":["Isaiah 25:6"],"refs":[{"printed":"Isaiah 25:6","osis":["Isa.25.6"]}],"note":null}],"items":[{"question":"Is it a Marriage Feast?","answer":"Yes. A certain King made a Marriage for his Son,","segments":[{"text":"Yes. A certain King made a Marriage for his Son,","proofs":["Matthew 22:2"],"refs":[{"printed":"Matthew 22:2","osis":["Matt.22.2"]}],"note":null}],"items":[]},{"question":"Is it a Feast upon a Sacrifice?","answer":"Yes. Christ is sacrific’d for us, let us keep the Feast,","segments":[{"text":"Yes. Christ is sacrific’d for us, let us keep the Feast,","proofs":["1 Corinthians 5:7–8"],"refs":[{"printed":"1 Corinthians 5:7–8","osis":["1Cor.5.7-1Cor.5.8"]}],"note":null}],"items":[]},{"question":"Is it a Feast upon a Covenant?","answer":"Yes. As Isaac made a Feast for Abimelech when they sware one to another,","segments":[{"text":"Yes. As Isaac made a Feast for Abimelech when they sware one to another,","proofs":["Genesis 26:30–31"],"refs":[{"printed":"Genesis 26:30–31","osis":["Gen.26.30-Gen.26.31"]}],"note":null}],"items":[]},{"question":"Are all good Christians invited to this Feast?","answer":"Yes. Come, for all Things are now ready,","segments":[{"text":"Yes. Come, for all Things are now ready,","proofs":["Luke 14:17"],"refs":[{"printed":"Luke 14:17","osis":["Luke.14.17"]}],"note":null}],"items":[]},{"question":"And are they often to partake of it?","answer":"Yes. As often as ye eat this Bread,","segments":[{"text":"Yes. As often as ye eat this Bread,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":97,"title":"What is requir’d to the worthy Receiving of the Lord’s Supper?","part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"What is requir’d to the worthy Receiving of the Lord’s Supper?","answer":"It is requir’d of them that would worthily partake of the Lord’s Supper, that they examine themselves of their Knowledge to discern the Lord’s Body, of their Faith to feed upon him, of their Repentance, Love, and New Obedience, lest coming unworthily they eat and drink Judgment to themselves.","segments":[{"text":"It is requir’d of them that would worthily partake of the Lord’s Supper, that they examine themselves of their Knowledge to discern the Lord’s Body, of their Faith to feed upon him, of their Repentance, Love, and New Obedience, lest coming unworthily they eat and drink Judgment to themselves.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are the Ignorant to be admitted to the Lord’s Supper?","answer":"No. For they discern not the Lord’s Body,","segments":[{"text":"No. For they discern not the Lord’s Body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null}],"items":[{"question":"Are those to be admitted to it that are openly Profane?","answer":"No. For what concord hath Christ with Belial?","segments":[{"text":"No. For what concord hath Christ with Belial?","proofs":["2 Corinthians 6:15"],"refs":[{"printed":"2 Corinthians 6:15","osis":["2Cor.6.15"]}],"note":null}],"items":[]},{"question":"But must all visible adult Believers be admitted to it?","answer":"Yes. All the Congregation of Israel shall keep the Passover,","segments":[{"text":"Yes. All the Congregation of Israel shall keep the Passover,","proofs":["Exodus 12:47"],"refs":[{"printed":"Exodus 12:47","osis":["Exod.12.47"]}],"note":null}],"items":[]}]},{"question":"Must those that come to the Lord’s Supper prepare for it?","answer":"Yes. We must prepare our Heart to seek God, the Lord God of our Fathers,","segments":[{"text":"Yes. We must prepare our Heart to seek God, the Lord God of our Fathers,","proofs":["2 Chronicles 30:19"],"refs":[{"printed":"2 Chronicles 30:19","osis":["2Chr.30.19"]}],"note":null}],"items":[{"question":"Must we put away every Sin?","answer":"Yes. Purge out the old Leaven,","segments":[{"text":"Yes. Purge out the old Leaven,","proofs":["1 Corinthians 5:7"],"refs":[{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null}],"items":[]},{"question":"And must we cleanse our selves from all Pollutions?","answer":"Yes. I will wash my Hands in Innocency, so will I compass thine Altar, O Lord,","segments":[{"text":"Yes. I will wash my Hands in Innocency, so will I compass thine Altar, O Lord,","proofs":["Psalm 26:6"],"refs":[{"printed":"Psalm 26:6","osis":["Ps.26.6"]}],"note":null}],"items":[]},{"question":"Must we Sequester our selves from the World?","answer":"Yes. Tarry ye here while I go yonder and worship,","segments":[{"text":"Yes. Tarry ye here while I go yonder and worship,","proofs":["Genesis 22:5"],"refs":[{"printed":"Genesis 22:5","osis":["Gen.22.5"]}],"note":null}],"items":[]},{"question":"And must we apply our selves seriously to this Service?","answer":"Yes. We must engage the Heart to approach unto God,","segments":[{"text":"Yes. We must engage the Heart to approach unto God,","proofs":["Jeremiah 30:21"],"refs":[{"printed":"Jeremiah 30:21","osis":["Jer.30.21"]}],"note":null}],"items":[]}]},{"question":"When we come to this Ordinance must we examine our selves?","answer":"Yes. Let a Man examine himself, and so let him eat of that Bread, and drink of that Cup,","segments":[{"text":"Yes. Let a Man examine himself, and so let him eat of that Bread, and drink of that Cup,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null}],"items":[{"question":"Must we examine our Spiritual State?","answer":"Yes. Examine your selves whether ye be in the Faith,","segments":[{"text":"Yes. Examine your selves whether ye be in the Faith,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null}],"items":[]},{"question":"Must we examine our particular Ways?","answer":"Yes. Let us search and try our Ways,","segments":[{"text":"Yes. Let us search and try our Ways,","proofs":["Lamentations 3:40"],"refs":[{"printed":"Lamentations 3:40","osis":["Lam.3.40"]}],"note":null}],"items":[]},{"question":"Must we renew our Repentance for Sin?","answer":"Yes. For if we would judge our selves we should not be judged,","segments":[{"text":"Yes. For if we would judge our selves we should not be judged,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null}],"items":[]},{"question":"And our Faith in Christ crucified?","answer":"Yes. Who loved me, and gave himself for me,","segments":[{"text":"Yes. Who loved me, and gave himself for me,","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]},{"question":"Must we stedfastly purpose to lead a new Life?","answer":"Yes. I have sworn, and I will perform it, that I will keep thy Righteous Judgments,","segments":[{"text":"Yes. I have sworn, and I will perform it, that I will keep thy Righteous Judgments,","proofs":["Psalm 119:106"],"refs":[{"printed":"Psalm 119:106","osis":["Ps.119.106"]}],"note":null}],"items":[]},{"question":"And must we be in Charity with all Men?","answer":"Yes. First be reconcil’d to thy Brother, and then come and offer thy Gift,","segments":[{"text":"Yes. First be reconcil’d to thy Brother, and then come and offer thy Gift,","proofs":["Matthew 5:24"],"refs":[{"printed":"Matthew 5:24","osis":["Matt.5.24"]}],"note":null}],"items":[]},{"question":"And must we stir up desires towards Christ?","answer":"Yes. Let him that is athirst come,","segments":[{"text":"Yes. Let him that is athirst come,","proofs":["Revelation 22:17"],"refs":[{"printed":"Revelation 22:17","osis":["Rev.22.17"]}],"note":null}],"items":[]}]},{"question":"Must we receive this Sacrament with great Reverence?","answer":"Yes. In thy fear will I worship towards thy Holy Temple,","segments":[{"text":"Yes. In thy fear will I worship towards thy Holy Temple,","proofs":["Psalm 5:7"],"refs":[{"printed":"Psalm 5:7","osis":["Ps.5.7"]}],"note":null}],"items":[{"question":"And with fixedness of Thought?","answer":"Yes. Bind the Sacrifice with Cords unto the Horns of the Altar,","segments":[{"text":"Yes. Bind the Sacrifice with Cords unto the Horns of the Altar,","proofs":["Psalm 118:27"],"refs":[{"printed":"Psalm 118:27","osis":["Ps.118.27"]}],"note":null}],"items":[]},{"question":"Must we receive it with godly Sorrow for Sin?","answer":"Yes. They shall look on me whom they have pierced and mourn,","segments":[{"text":"Yes. They shall look on me whom they have pierced and mourn,","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"items":[]},{"question":"And with Holy Joy in the Lord?","answer":"Yes. They did eat their Meat with gladness, praising God,","segments":[{"text":"Yes. They did eat their Meat with gladness, praising God,","proofs":["Acts 2:46–47"],"refs":[{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null}],"items":[]},{"question":"Must we receive it with an affectionate Remembrance of the Love of Christ?","answer":"Yes. We will remember thy Love more than Wine,","segments":[{"text":"Yes. We will remember thy Love more than Wine,","proofs":["Song of Solomon 1:4"],"refs":[{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"note":null}],"items":[]},{"question":"And with an earnest Desire of Mercy from God?","answer":"Yes. I will take the Cup of Salvation, and call upon the Name of the Lord,","segments":[{"text":"Yes. I will take the Cup of Salvation, and call upon the Name of the Lord,","proofs":["Psalm 116:13"],"refs":[{"printed":"Psalm 116:13","osis":["Ps.116.13"]}],"note":null}],"items":[]}]},{"question":"Must those that have received this Sacrament be very watchful against all Sin?","answer":"Yes. He will speak peace to his People, and to his Saints, but let them not turn again to Folly,","segments":[{"text":"Yes. He will speak peace to his People, and to his Saints, but let them not turn again to Folly,","proofs":["Psalm 85:8"],"refs":[{"printed":"Psalm 85:8","osis":["Ps.85.8"]}],"note":null}],"items":[{"question":"Must they abound in all Duty?","answer":"Yes. I will pay my Vows unto the Lord,","segments":[{"text":"Yes. I will pay my Vows unto the Lord,","proofs":["Psalm 116:14"],"refs":[{"printed":"Psalm 116:14","osis":["Ps.116.14"]}],"note":null}],"items":[]},{"question":"And must they ever preserve a Sense of their Engagements?","answer":"Yes. Thy Vows are upon me, O God,","segments":[{"text":"Yes. Thy Vows are upon me, O God,","proofs":["Psalm 56:12"],"refs":[{"printed":"Psalm 56:12","osis":["Ps.56.12"]}],"note":null}],"items":[]}]},{"question":"Do those that wilfully resolve to continue in Sin receive unworthily?","answer":"Yes. For what hast thou to do to take my Covenant in thy Mouth, seeing thou hatest Instruction?","segments":[{"text":"Yes. For what hast thou to do to take my Covenant in thy Mouth, seeing thou hatest Instruction?","proofs":["Psalm 50:16–17"],"refs":[{"printed":"Psalm 50:16–17","osis":["Ps.50.16-Ps.50.17"]}],"note":null}],"items":[{"question":"And do those receive unworthily that have no regard to Christ in what they do?","answer":"Yes. For they say, the Table of the Lord is contemptible,","segments":[{"text":"Yes. For they say, the Table of the Lord is contemptible,","proofs":["Malachi 1:7"],"refs":[{"printed":"Malachi 1:7","osis":["Mal.1.7"]}],"note":null}],"items":[]},{"question":"Are they that do so guilty of a great Sin?","answer":"Yes. They are guilty of the Body and Blood of the Lord,","segments":[{"text":"Yes. They are guilty of the Body and Blood of the Lord,","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"And are they in great Danger?","answer":"Yes. For they eat and drink Judgment to themselves,","segments":[{"text":"Yes. For they eat and drink Judgment to themselves,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null}],"items":[]},{"question":"But shall weak Believers that bewail their unworthiness be Encouraged?","answer":"Yes. For he will not break the bruised Reed,","segments":[{"text":"Yes. For he will not break the bruised Reed,","proofs":["Matthew 12:20"],"refs":[{"printed":"Matthew 12:20","osis":["Matt.12.20"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":98,"title":"What is Prayer?","part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"What is Prayer?","answer":"Prayer is an offering up of our Desires to God for Things agreeable to his Will, in the Name of Christ, with Confession of our Sins, and thankful Acknowledgment of his Mercies.","segments":[{"text":"Prayer is an offering up of our Desires to God for Things agreeable to his Will, in the Name of Christ, with Confession of our Sins, and thankful Acknowledgment of his Mercies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it every one’s Duty to pray?","answer":"Yes. Men ought always to Pray,","segments":[{"text":"Yes. Men ought always to Pray,","proofs":["Luke 18:1"],"refs":[{"printed":"Luke 18:1","osis":["Luke.18.1"]}],"note":null}],"items":[{"question":"Can a Man be a good Man that lives without Prayer?","answer":"No. Every one that is Godly shall Pray,","segments":[{"text":"No. Every one that is Godly shall Pray,","proofs":["Psalm 32:6"],"refs":[{"printed":"Psalm 32:6","osis":["Ps.32.6"]}],"note":null}],"items":[]},{"question":"Are we to Pray daily?","answer":"Yes. Morning, and Evening, and at Noon, will I Pray,","segments":[{"text":"Yes. Morning, and Evening, and at Noon, will I Pray,","proofs":["Psalm 55:17"],"refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null}],"items":[]},{"question":"Are we to Pray continually?","answer":"Yes. Pray without ceasing,","segments":[{"text":"Yes. Pray without ceasing,","proofs":["1 Thessalonians 5:17"],"refs":[{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]}],"note":null}],"items":[]},{"question":"Are we to Pray in Secret?","answer":"Yes. Thou when thou Prayest enter into thy Closet, and shut thy Door,","segments":[{"text":"Yes. Thou when thou Prayest enter into thy Closet, and shut thy Door,","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null}],"items":[]},{"question":"Are we to Pray when we are in Affliction?","answer":"Yes. Is any among you afflicted? Let him Pray,","segments":[{"text":"Yes. Is any among you afflicted? Let him Pray,","proofs":["James 5:13"],"refs":[{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null}],"items":[]}]},{"question":"Are we to Pray to God only?","answer":"Yes. For he only knows the Hearts of all the Children of Men,","segments":[{"text":"Yes. For he only knows the Hearts of all the Children of Men,","proofs":["1 Kings 8:39"],"refs":[{"printed":"1 Kings 8:39","osis":["1Kgs.8.39"]}],"note":null}],"items":[{"question":"May we pray to departed Saints to pray for us?","answer":"No. For Abraham is Ignorant of us,","segments":[{"text":"No. For Abraham is Ignorant of us,","proofs":["Isaiah 63:16"],"refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"note":null}],"items":[]},{"question":"Is Prayer the Soul’s Ascent to God?","answer":"Yes. Unto thee O Lord, do I lift up my Soul,","segments":[{"text":"Yes. Unto thee O Lord, do I lift up my Soul,","proofs":["Psalm 25:1"],"refs":[{"printed":"Psalm 25:1","osis":["Ps.25.1"]}],"note":null}],"items":[]},{"question":"Is it the Soul’s Converse with God?","answer":"Yes. Pour out your Heart before him,","segments":[{"text":"Yes. Pour out your Heart before him,","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null}],"items":[]},{"question":"Are we in Prayer to ascribe Glory to God?","answer":"Yes. Give unto the Lord Glory and Strength,","segments":[{"text":"Yes. Give unto the Lord Glory and Strength,","proofs":["Psalm 96:7"],"refs":[{"printed":"Psalm 96:7","osis":["Ps.96.7"]}],"note":null}],"items":[]},{"question":"And to ask Mercy of God?","answer":"Yes. Ask and it shall be given you, seek and ye shall find,","segments":[{"text":"Yes. Ask and it shall be given you, seek and ye shall find,","proofs":["Matthew 7:7"],"refs":[{"printed":"Matthew 7:7","osis":["Matt.7.7"]}],"note":null}],"items":[]}]},{"question":"Are we to pray to God for Things agreeable to his Will?","answer":"Yes. If we ask any thing according to his Will he heareth us,","segments":[{"text":"Yes. If we ask any thing according to his Will he heareth us,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null}],"items":[{"question":"Must we pray for pardoning Mercy, and sanctifying Grace?","answer":"Yes. Let us come boldly to the Throne of Grace that we may obtain Mercy, and find Grace to help in time of need,","segments":[{"text":"Yes. Let us come boldly to the Throne of Grace that we may obtain Mercy, and find Grace to help in time of need,","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null}],"items":[]},{"question":"Are God’s Promises to be the guide of our Desires in Prayer?","answer":"Yes. Remember thy Word unto thy Servant,","segments":[{"text":"Yes. Remember thy Word unto thy Servant,","proofs":["Psalm 119:49"],"refs":[{"printed":"Psalm 119:49","osis":["Ps.119.49"]}],"note":null}],"items":[]},{"question":"And the Ground of our Faith?","answer":"Yes. For I hope in thy Word,","segments":[{"text":"Yes. For I hope in thy Word,","proofs":["Psalm 119:81"],"refs":[{"printed":"Psalm 119:81","osis":["Ps.119.81"]}],"note":null}],"items":[]}]},{"question":"Must we pray in the Name of Christ?","answer":"Yes. Whatsoever ye shall ask in my Name that will I do,","segments":[{"text":"Yes. Whatsoever ye shall ask in my Name that will I do,","proofs":["John 14:13"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]}],"note":null}],"items":[{"question":"Relying on his Righteousness alone?","answer":"Yes. For we have boldness to enter into the Holiest by the Blood of Jesus,","segments":[{"text":"Yes. For we have boldness to enter into the Holiest by the Blood of Jesus,","proofs":["Hebrews 10:19"],"refs":[{"printed":"Hebrews 10:19","osis":["Heb.10.19"]}],"note":null}],"items":[]},{"question":"Must we pray in Faith?","answer":"Yes. Let him ask in Faith, nothing wavering,","segments":[{"text":"Yes. Let him ask in Faith, nothing wavering,","proofs":["James 1:6"],"refs":[{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null}],"items":[]},{"question":"Depending on the Assistance of the Holy Spirit?","answer":"Yes. For the Spirit helpeth our Infirmities,","segments":[{"text":"Yes. For the Spirit helpeth our Infirmities,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null}],"items":[]}]},{"question":"Must we in Prayer make Confession of Sin?","answer":"Yes. I Pray’d to the Lord my God, and made my Confession,","segments":[{"text":"Yes. I Pray’d to the Lord my God, and made my Confession,","proofs":["Daniel 9:4"],"refs":[{"printed":"Daniel 9:4","osis":["Dan.9.4"]}],"note":null}],"items":[{"question":"And must we give Thanks for Mercies received?","answer":"Yes. Enter into his Gates with Thanksgiving,","segments":[{"text":"Yes. Enter into his Gates with Thanksgiving,","proofs":["Psalm 100:4"],"refs":[{"printed":"Psalm 100:4","osis":["Ps.100.4"]}],"note":null}],"items":[]}]},{"question":"Must we be constant in Prayer?","answer":"Yes. I give my self unto Prayer,","segments":[{"text":"Yes. I give my self unto Prayer,","proofs":["Psalm 109:4"],"refs":[{"printed":"Psalm 109:4","osis":["Ps.109.4"]}],"note":null}],"items":[{"question":"And humble in Prayer?","answer":"Yes. For we are but Dust and Ashes,","segments":[{"text":"Yes. For we are but Dust and Ashes,","proofs":["Genesis 18:27"],"refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]}],"note":null}],"items":[]},{"question":"And earnest in Prayer?","answer":"Yes. Always labouring fervently in Prayer,","segments":[{"text":"Yes. Always labouring fervently in Prayer,","proofs":["Colossians 4:12"],"refs":[{"printed":"Colossians 4:12","osis":["Col.4.12"]}],"note":null}],"items":[]},{"question":"Must we in sincerity set God before us in Prayer?","answer":"Yes. Let us draw near with a true Heart,","segments":[{"text":"Yes. Let us draw near with a true Heart,","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null}],"items":[]},{"question":"Must we pray in Charity?","answer":"Yes. Lifting up pure Hands without Wrath,","segments":[{"text":"Yes. Lifting up pure Hands without Wrath,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null}],"items":[]}]},{"question":"Will God hear and accept those that thus pray to him?","answer":"Yes. He never said to the Seed of Jacob seek ye me in Vain,","segments":[{"text":"Yes. He never said to the Seed of Jacob seek ye me in Vain,","proofs":["Isaiah 45:19"],"refs":[{"printed":"Isaiah 45:19","osis":["Isa.45.19"]}],"note":null}],"items":[{"question":"But will the Love of Sin spoil the Success of Prayer?","answer":"Yes. If I regard Iniquity in my Heart God will not hear me,","segments":[{"text":"Yes. If I regard Iniquity in my Heart God will not hear me,","proofs":["Psalm 66:18"],"refs":[{"printed":"Psalm 66:18","osis":["Ps.66.18"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":99,"title":"What Rule hath God given for our Direction in Prayer?","part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What Rule hath God given for our Direction in Prayer?","answer":"The whole Word of God is of use to direct us in Prayer, but the special Rule of Direction is that Form of Prayer which Christ taught his Disciples, commonly call’d the Lord’s Prayer.","segments":[{"text":"The whole Word of God is of use to direct us in Prayer, but the special Rule of Direction is that Form of Prayer which Christ taught his Disciples, commonly call’d the Lord’s Prayer.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do we need Direction in Prayer?","answer":"Yes. For we know not what we should pray for as we ought,","segments":[{"text":"Yes. For we know not what we should pray for as we ought,","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null}],"items":[{"question":"Should we pray to God for Direction?","answer":"Yes. Lord teach us to pray,","segments":[{"text":"Yes. Lord teach us to pray,","proofs":["Luke 11:1"],"refs":[{"printed":"Luke 11:1","osis":["Luke.11.1"]}],"note":null}],"items":[]},{"question":"Hath he given us Direction in Prayer?","answer":"Yes. Take with you Words, and turn to the Lord,","segments":[{"text":"Yes. Take with you Words, and turn to the Lord,","proofs":["Hosea 14:2"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]}],"note":null}],"items":[]}]},{"question":"Is the whole Word of God of use to direct us?","answer":"Yes. I will shew thee that which is noted in the Scripture of Truth, compare","segments":[{"text":"Yes. I will shew thee that which is noted in the Scripture of Truth,","proofs":["Daniel 10:21"],"refs":[{"printed":"Daniel 10:21","osis":["Dan.10.21"]}],"note":null},{"text":"compare","proofs":["Daniel 9:23"],"refs":[{"printed":"Daniel 9:23","osis":["Dan.9.23"]}],"note":null}],"items":[{"question":"Is the Lord’s Prayer to be us’d as a Directory for Prayer?","answer":"Yes. After this manner therefore pray ye,","segments":[{"text":"Yes. After this manner therefore pray ye,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null}],"items":[]},{"question":"And is it to be us’d as a Form of Prayer?","answer":"Yes. When ye pray, say, Our Father,","segments":[{"text":"Yes. When ye pray, say, Our Father,","proofs":["Luke 11:2"],"refs":[{"printed":"Luke 11:2","osis":["Luke.11.2"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":100,"title":"What doth the Preface of the Lord’s Prayer teach us?","part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Preface of the Lord’s Prayer teach us?","answer":"The Preface of the Lord’s Prayer, which is, [Our Father which art in Heaven,] teacheth us to draw near to God with all Holy Reverence and Confidence, as Children to a Father, able and ready to help us, and that we should pray with and for others.","segments":[{"text":"The Preface of the Lord’s Prayer, which is, [Our Father which art in Heaven,] teacheth us to draw near to God with all Holy Reverence and Confidence, as Children to a Father, able and ready to help us, and that we should pray with and for others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is God our Father?","answer":"Yes. Doubtless thou art our Father,","segments":[{"text":"Yes. Doubtless thou art our Father,","proofs":["Isaiah 63:16"],"refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"note":null}],"items":[{"question":"Doth he appoint us to call him so?","answer":"Yes. Wilt thou not from this time cry unto me, my Father, thou art the guide of my Youth?","segments":[{"text":"Yes. Wilt thou not from this time cry unto me, my Father, thou art the guide of my Youth?","proofs":["Jeremiah 3:4"],"refs":[{"printed":"Jeremiah 3:4","osis":["Jer.3.4"]}],"note":null}],"items":[]},{"question":"Is he our Father by Creation?","answer":"Yes. Have we not all one Father? Hath not one God created us?","segments":[{"text":"Yes. Have we not all one Father? Hath not one God created us?","proofs":["Malachi 2:10"],"refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"note":null}],"items":[]},{"question":"And by Redemption?","answer":"Yes. Is not he thy Father that hath bought thee,","segments":[{"text":"Yes. Is not he thy Father that hath bought thee,","proofs":["Deuteronomy 32:6"],"refs":[{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"note":null}],"items":[]},{"question":"And by Adoption?","answer":"Yes. I will be a Father to them,","segments":[{"text":"Yes. I will be a Father to them,","proofs":["2 Corinthians 6:18"],"refs":[{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]}],"note":null}],"items":[]}]},{"question":"Is God a Wise Father?","answer":"Yes. The Father of Lights,","segments":[{"text":"Yes. The Father of Lights,","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null}],"items":[{"question":"Is he a Gracious Father?","answer":"Yes. The Father of Mercies,","segments":[{"text":"Yes. The Father of Mercies,","proofs":["2 Corinthians 1:3"],"refs":[{"printed":"2 Corinthians 1:3","osis":["2Cor.1.3"]}],"note":null}],"items":[]},{"question":"Is he our Soul’s Father?","answer":"Yes. The Father of Spirits,","segments":[{"text":"Yes. The Father of Spirits,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null}],"items":[]},{"question":"Is he the Father of our Lord Jesus Christ?","answer":"Yes. I bow my Knees to the Father of our Lord Jesus Christ,","segments":[{"text":"Yes. I bow my Knees to the Father of our Lord Jesus Christ,","proofs":["Ephesians 3:14"],"refs":[{"printed":"Ephesians 3:14","osis":["Eph.3.14"]}],"note":null}],"items":[]},{"question":"Is he in him our Father?","answer":"Yes. I ascend to my Father, and your Father,","segments":[{"text":"Yes. I ascend to my Father, and your Father,","proofs":["John 20:17"],"refs":[{"printed":"John 20:17","osis":["John.20.17"]}],"note":null}],"items":[]}]},{"question":"Are we in Prayer to call God Father?","answer":"Yes. Crying, Abba, Father,","segments":[{"text":"Yes. Crying, Abba, Father,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"items":[{"question":"And to eye him as a Father?","answer":"Yes. I will arise and go to my Father, and say unto him, Father,","segments":[{"text":"Yes. I will arise and go to my Father, and say unto him, Father,","proofs":["Luke 15:18"],"refs":[{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"note":null}],"items":[]},{"question":"And is this comfortable in Prayer?","answer":"Yes. For with thee the Fatherless findeth Mercy,","segments":[{"text":"Yes. For with thee the Fatherless findeth Mercy,","proofs":["Hosea 14:3"],"refs":[{"printed":"Hosea 14:3","osis":["Hos.14.3"]}],"note":null}],"items":[]}]},{"question":"Is God our Father in Heaven?","answer":"Yes. For the Lord’s Throne is in Heaven,","segments":[{"text":"Yes. For the Lord’s Throne is in Heaven,","proofs":["Psalm 11:4"],"refs":[{"printed":"Psalm 11:4","osis":["Ps.11.4"]}],"note":null}],"items":[{"question":"Is Heaven a high Place?","answer":"Yes. And we must lift up our Hearts with our Hands to God in the Heavens,","segments":[{"text":"Yes. And we must lift up our Hearts with our Hands to God in the Heavens,","proofs":["Lamentations 3:41"],"refs":[{"printed":"Lamentations 3:41","osis":["Lam.3.41"]}],"note":null}],"items":[]},{"question":"Is it a Holy Place?","answer":"Yes. And we must lift up Holy Hands,","segments":[{"text":"Yes. And we must lift up Holy Hands,","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null}],"items":[]},{"question":"Is it a Place of Prospect?","answer":"Yes. And therefore our Father sees in Secret,","segments":[{"text":"Yes. And therefore our Father sees in Secret,","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null}],"items":[]},{"question":"Is it a Place of Power?","answer":"Yes. And therefore he is able to do above all that we ask or think,","segments":[{"text":"Yes. And therefore he is able to do above all that we ask or think,","proofs":["Ephesians 3:20"],"refs":[{"printed":"Ephesians 3:20","osis":["Eph.3.20"]}],"note":null}],"items":[]}]},{"question":"Ought we therefore to pray with Reverence?","answer":"Yes. For God is in Heaven, and we upon Earth,","segments":[{"text":"Yes. For God is in Heaven, and we upon Earth,","proofs":["Ecclesiastes 5:2"],"refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"note":null}],"items":[{"question":"And with Holy Confidence?","answer":"Yes. For we have boldness, and access with Confidence,","segments":[{"text":"Yes. For we have boldness, and access with Confidence,","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null}],"items":[]},{"question":"For is God a Father that is able to help us?","answer":"Yes. My Father is greater than all,","segments":[{"text":"Yes. My Father is greater than all,","proofs":["John 10:29"],"refs":[{"printed":"John 10:29","osis":["John.10.29"]}],"note":null}],"items":[]},{"question":"Doth he know our Wants?","answer":"Yes. Your Heavenly Father knows that ye have need of all these Things,","segments":[{"text":"Yes. Your Heavenly Father knows that ye have need of all these Things,","proofs":["Matthew 6:32"],"refs":[{"printed":"Matthew 6:32","osis":["Matt.6.32"]}],"note":null}],"items":[]},{"question":"Is he willing to Help?","answer":"Yes. For the Father himself loveth you,","segments":[{"text":"Yes. For the Father himself loveth you,","proofs":["John 16:27"],"refs":[{"printed":"John 16:27","osis":["John.16.27"]}],"note":null}],"items":[]}]},{"question":"Must we pray with others?","answer":"Yes. There were many gather’d together praying,","segments":[{"text":"Yes. There were many gather’d together praying,","proofs":["Acts 12:12"],"refs":[{"printed":"Acts 12:12","osis":["Acts.12.12"]}],"note":null}],"items":[{"question":"Must we pray for others?","answer":"Yes. We must make Supplication for all Saints,","segments":[{"text":"Yes. We must make Supplication for all Saints,","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":101,"title":"What do we pray for in the First Petition?","part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the First Petition?","answer":"In the First Petition, which is, [Hallowed be thy Name,] we pray, That God would enable us and others to glorifie him in all that whereby he maketh himself known, and that he would dispose all Things to his own Glory.","segments":[{"text":"In the First Petition, which is, [Hallowed be thy Name,] we pray, That God would enable us and others to glorifie him in all that whereby he maketh himself known, and that he would dispose all Things to his own Glory.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Ought we to desire the Glory of God in the first Place?","answer":"Yes. That God in all Things may be glorified,","segments":[{"text":"Yes. That God in all Things may be glorified,","proofs":["1 Peter 4:11"],"refs":[{"printed":"1 Peter 4:11","osis":["1Pet.4.11"]}],"note":null}],"items":[{"question":"Is God glorified when his Name is glorified?","answer":"Yes. They shall worship before thee, O Lord, and shall glorifie thy Name,","segments":[{"text":"Yes. They shall worship before thee, O Lord, and shall glorifie thy Name,","proofs":["Psalm 86:9"],"refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"note":null}],"items":[]},{"question":"Is God’s Name glorified when it is sanctified or hallowed?","answer":"Yes. For he is Glorious in Holiness,","segments":[{"text":"Yes. For he is Glorious in Holiness,","proofs":["Exodus 15:11"],"refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null}],"items":[]},{"question":"Ought we therefore to sanctifie it?","answer":"Yes. Sanctifie the Lord God in your Hearts,","segments":[{"text":"Yes. Sanctifie the Lord God in your Hearts,","proofs":["1 Peter 3:15"],"refs":[{"printed":"1 Peter 3:15","osis":["1Pet.3.15"]}],"note":null}],"items":[]}]},{"question":"Are we to pray that we our selves may be enabled to glorifie God?","answer":"Yes. Open thou my Lips, and my Mouth shall shew forth thy praise,","segments":[{"text":"Yes. Open thou my Lips, and my Mouth shall shew forth thy praise,","proofs":["Psalm 51:15"],"refs":[{"printed":"Psalm 51:15","osis":["Ps.51.15"]}],"note":null}],"items":[{"question":"And that we may live for that End?","answer":"Yes. Let my Soul live, and it shall praise thee,","segments":[{"text":"Yes. Let my Soul live, and it shall praise thee,","proofs":["Psalm 119:175"],"refs":[{"printed":"Psalm 119:175","osis":["Ps.119.175"]}],"note":null}],"items":[]},{"question":"And be deliver’d for that End?","answer":"Yes. Bring my Soul out of Prison, that I may praise thy Name,","segments":[{"text":"Yes. Bring my Soul out of Prison, that I may praise thy Name,","proofs":["Psalm 142:7"],"refs":[{"printed":"Psalm 142:7","osis":["Ps.142.7"]}],"note":null}],"items":[]},{"question":"And are we to pray that others also may be enabled to glorifie him?","answer":"Yes. That they may glorifie our Father which is in Heaven,","segments":[{"text":"Yes. That they may glorifie our Father which is in Heaven,","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null}],"items":[]}]},{"question":"Do we here pray for the propagating of the Knowledge of God?","answer":"Yes. That thy Way may be known upon Earth, thy saving Health among all Nations,","segments":[{"text":"Yes. That thy Way may be known upon Earth, thy saving Health among all Nations,","proofs":["Psalm 67:2"],"refs":[{"printed":"Psalm 67:2","osis":["Ps.67.2"]}],"note":null}],"items":[{"question":"And for the Conversion of Souls to him?","answer":"Yes. Let the People praise thee, O God, let all the People praise thee,","segments":[{"text":"Yes. Let the People praise thee, O God, let all the People praise thee,","proofs":["Psalm 67:3"],"refs":[{"printed":"Psalm 67:3","osis":["Ps.67.3"]}],"note":null}],"items":[]},{"question":"And for the Success of the Gospel?","answer":"Yes. That the Word of the Lord may have free course, and be glorified,","segments":[{"text":"Yes. That the Word of the Lord may have free course, and be glorified,","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null}],"items":[]},{"question":"Do we pray for the fruitfulness of Christians?","answer":"Yes. That they may be filled with the Fruits of Righteousness, which are by Jesus Christ, to the Glory and Praise of God,","segments":[{"text":"Yes. That they may be filled with the Fruits of Righteousness, which are by Jesus Christ, to the Glory and Praise of God,","proofs":["Philippians 1:11"],"refs":[{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"note":null}],"items":[]},{"question":"And for the flourishing of the Churches of Christ?","answer":"Yes. That they may be called Trees of Righteousness, the planting of the Lord, that he might be glorified,","segments":[{"text":"Yes. That they may be called Trees of Righteousness, the planting of the Lord, that he might be glorified,","proofs":["Isaiah 61:3"],"refs":[{"printed":"Isaiah 61:3","osis":["Isa.61.3"]}],"note":null}],"items":[]}]},{"question":"Do we pray that God would glorifie himself?","answer":"Yes. Father, glorifie thy Name,","segments":[{"text":"Yes. Father, glorifie thy Name,","proofs":["John 12:28"],"refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"note":null}],"items":[{"question":"And are we sure he will do it?","answer":"Yes. For there came a Voice from Heaven, saying, I have both glorified it, and I will glorifie it yet again,","segments":[{"text":"Yes. For there came a Voice from Heaven, saying, I have both glorified it, and I will glorifie it yet again,","proofs":["John 12:28"],"refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"note":null}],"items":[]},{"question":"Do we pray that he would exalt his own Name?","answer":"Yes. Be thou Exalted, O Lord, in thine own Strength,","segments":[{"text":"Yes. Be thou Exalted, O Lord, in thine own Strength,","proofs":["Psalm 21:13"],"refs":[{"printed":"Psalm 21:13","osis":["Ps.21.13"]}],"note":null}],"items":[]},{"question":"And are we sure he will do it?","answer":"Yes. I will be exalted among the Heathen, I will be exalted in the Earth,","segments":[{"text":"Yes. I will be exalted among the Heathen, I will be exalted in the Earth,","proofs":["Psalm 46:10"],"refs":[{"printed":"Psalm 46:10","osis":["Ps.46.10"]}],"note":null}],"items":[]},{"question":"May we plead this with him?","answer":"Yes. What wilt thou do to thy great Name?","segments":[{"text":"Yes. What wilt thou do to thy great Name?","proofs":["Joshua 7:9"],"refs":[{"printed":"Joshua 7:9","osis":["Josh.7.9"]}],"note":null}],"items":[]}]},{"question":"Do we pray that God would bring Glory to himself out of all Events?","answer":"Yes. To thy Name give Glory,","segments":[{"text":"Yes. To thy Name give Glory,","proofs":["Psalm 115:1"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]}],"note":null}],"items":[{"question":"Even out of those Events that seem contrary?","answer":"Yes. That the Wrath of Man may praise him,","segments":[{"text":"Yes. That the Wrath of Man may praise him,","proofs":["Psalm 76:10"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null}],"items":[]},{"question":"Must we desire it concerning our selves?","answer":"Yes. That we may be unto him for a Name, and for a Praise, and for a Glory,","segments":[{"text":"Yes. That we may be unto him for a Name, and for a Praise, and for a Glory,","proofs":["Jeremiah 13:11"],"refs":[{"printed":"Jeremiah 13:11","osis":["Jer.13.11"]}],"note":null}],"items":[]},{"question":"And concerning all our Affairs?","answer":"Yes. That Christ may be magnified in my Body by Life or Death,","segments":[{"text":"Yes. That Christ may be magnified in my Body by Life or Death,","proofs":["Philippians 1:20"],"refs":[{"printed":"Philippians 1:20","osis":["Phil.1.20"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":102,"title":"What do we pray for in the Second Petition?","part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the Second Petition?","answer":"In the Second Petition, which is, [Thy Kingdom come,] we pray, That Satan’s Kingdom may be destroyed, and that the Kingdom of Grace may be advanced, our selves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastned.","segments":[{"text":"In the Second Petition, which is, [Thy Kingdom come,] we pray, That Satan’s Kingdom may be destroyed, and that the Kingdom of Grace may be advanced, our selves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastned.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must we acknowledge our Heavenly Father’s Kingdom?","answer":"Yes. The Lord is King for ever and ever,","segments":[{"text":"Yes. The Lord is King for ever and ever,","proofs":["Psalm 10:16"],"refs":[{"printed":"Psalm 10:16","osis":["Ps.10.16"]}],"note":null}],"items":[{"question":"And must we admire it?","answer":"Yes. We must speak of the Glory of his Kingdom,","segments":[{"text":"Yes. We must speak of the Glory of his Kingdom,","proofs":["Psalm 145:11"],"refs":[{"printed":"Psalm 145:11","osis":["Ps.145.11"]}],"note":null}],"items":[]},{"question":"Must we own him to be our King?","answer":"Yes. Thou art my King, O God,","segments":[{"text":"Yes. Thou art my King, O God,","proofs":["Psalm 44:4"],"refs":[{"printed":"Psalm 44:4","osis":["Ps.44.4"]}],"note":null}],"items":[]},{"question":"Must we heartily wish well to his Kingdom?","answer":"Yes. Seek ye first the Kingdom of God,","segments":[{"text":"Yes. Seek ye first the Kingdom of God,","proofs":["Matthew 6:33"],"refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"note":null}],"items":[]}]},{"question":"Hath Satan a Kingdom in Opposition to God’s Kingdom?","answer":"Yes. For he is the Prince of this World,","segments":[{"text":"Yes. For he is the Prince of this World,","proofs":["John 12:31"],"refs":[{"printed":"John 12:31","osis":["John.12.31"]}],"note":null}],"items":[{"question":"Doth he rule where Sin rules?","answer":"Yes. For he works in the Children of Disobedience,","segments":[{"text":"Yes. For he works in the Children of Disobedience,","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null}],"items":[]},{"question":"Must we pray that that Kingdom may be destroy’d?","answer":"Yes. The Lord rebuke thee, O Satan, even the Lord that has chosen Jerusalem, rebuke thee,","segments":[{"text":"Yes. The Lord rebuke thee, O Satan, even the Lord that has chosen Jerusalem, rebuke thee,","proofs":["Zechariah 3:2"],"refs":[{"printed":"Zechariah 3:2","osis":["Zech.3.2"]}],"note":null}],"items":[]},{"question":"Must we pray that the Dominion of Sin may be broken?","answer":"Yes. O let the Wickedness of the Wicked come to an end,","segments":[{"text":"Yes. O let the Wickedness of the Wicked come to an end,","proofs":["Psalm 7:9"],"refs":[{"printed":"Psalm 7:9","osis":["Ps.7.9"]}],"note":null}],"items":[]},{"question":"And that the Power of the Churches Enemies may be crush’d?","answer":"Yes. So let all thine Enemies perish, O Lord,","segments":[{"text":"Yes. So let all thine Enemies perish, O Lord,","proofs":["Judges 5:31"],"refs":[{"printed":"Judges 5:31","osis":["Judg.5.31"]}],"note":null}],"items":[]},{"question":"And their Policies blasted?","answer":"Yes. Lord, turn the Counsel of Ahitophel into Foolishness,","segments":[{"text":"Yes. Lord, turn the Counsel of Ahitophel into Foolishness,","proofs":["2 Samuel 15:31"],"refs":[{"printed":"2 Samuel 15:31","osis":["2Sam.15.31"]}],"note":null}],"items":[]},{"question":"And their Projects defeated?","answer":"Yes. O my God make them like a Wheel,","segments":[{"text":"Yes. O my God make them like a Wheel,","proofs":["Psalm 83:13"],"refs":[{"printed":"Psalm 83:13","osis":["Ps.83.13"]}],"note":null}],"items":[]}]},{"question":"Have we Reason to hope that Satan’s Kingdom shall be destroy’d in the Hearts of Believers?","answer":"Yes. For the God of Peace shall tread Satan under your Feet shortly,","segments":[{"text":"Yes. For the God of Peace shall tread Satan under your Feet shortly,","proofs":["Romans 16:20"],"refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null}],"items":[{"question":"And that it shall be destroy’d in the World?","answer":"Yes. For I beheld Satan as Lightning fall from Heaven,","segments":[{"text":"Yes. For I beheld Satan as Lightning fall from Heaven,","proofs":["Luke 10:18"],"refs":[{"printed":"Luke 10:18","osis":["Luke.10.18"]}],"note":null}],"items":[]},{"question":"So destroy’d as that it shall not destroy the Church?","answer":"Yes. For the Church is built upon a Rock, and the Gates of Hell shall not prevail against it,","segments":[{"text":"Yes. For the Church is built upon a Rock, and the Gates of Hell shall not prevail against it,","proofs":["Matthew 16:18"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]}],"note":null}],"items":[]}]},{"question":"Is the Kingdom of Christ our Father’s Kingdom?","answer":"Yes. I have set my King upon my holy Hill of Sion,","segments":[{"text":"Yes. I have set my King upon my holy Hill of Sion,","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null}],"items":[{"question":"Must we pray that that may be advanced?","answer":"Yes. Prayer shall be made for him continually,","segments":[{"text":"Yes. Prayer shall be made for him continually,","proofs":["Psalm 72:15"],"refs":[{"printed":"Psalm 72:15","osis":["Ps.72.15"]}],"note":null}],"items":[]},{"question":"That we and others may be brought into it?","answer":"Yes. That Christ may dwell in your Heart by Faith,","segments":[{"text":"Yes. That Christ may dwell in your Heart by Faith,","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null}],"items":[]},{"question":"And kept in it?","answer":"Yes. That we may be preserv’d blameless to the coming of our Lord Jesus Christ,","segments":[{"text":"Yes. That we may be preserv’d blameless to the coming of our Lord Jesus Christ,","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[]}]},{"question":"Are we to pray for Converting Grace?","answer":"Yes. Turn thou me, and I shall be turned,","segments":[{"text":"Yes. Turn thou me, and I shall be turned,","proofs":["Jeremiah 31:18"],"refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]}],"note":null}],"items":[{"question":"And that others may partake of that Grace?","answer":"Yes. That Sinners may be converted unto thee,","segments":[{"text":"Yes. That Sinners may be converted unto thee,","proofs":["Psalm 51:13"],"refs":[{"printed":"Psalm 51:13","osis":["Ps.51.13"]}],"note":null}],"items":[]},{"question":"Are we to pray for Confirming Grace?","answer":"Yes. That God would comfort your Hearts, and stablish you in every good Word and Work,","segments":[{"text":"Yes. That God would comfort your Hearts, and stablish you in every good Word and Work,","proofs":["2 Thessalonians 2:17"],"refs":[{"printed":"2 Thessalonians 2:17","osis":["2Thess.2.17"]}],"note":null}],"items":[]},{"question":"Are we to pray for the strengthning of Faith?","answer":"Yes. Lord, increase our Faith,","segments":[{"text":"Yes. Lord, increase our Faith,","proofs":["Luke 17:5"],"refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]}],"note":null}],"items":[]},{"question":"And the increase of Love?","answer":"Yes. This I pray, that your Love may abound yet more and more,","segments":[{"text":"Yes. This I pray, that your Love may abound yet more and more,","proofs":["Philippians 1:9"],"refs":[{"printed":"Philippians 1:9","osis":["Phil.1.9"]}],"note":null}],"items":[]}]},{"question":"Are we to pray for the Advancement of the Kingdom of Light?","answer":"Yes. O send out thy Light, and thy Truth,","segments":[{"text":"Yes. O send out thy Light, and thy Truth,","proofs":["Psalm 43:3"],"refs":[{"printed":"Psalm 43:3","osis":["Ps.43.3"]}],"note":null}],"items":[{"question":"And the Kingdom of Holiness?","answer":"Yes. The God of Peace sanctifie you wholly,","segments":[{"text":"Yes. The God of Peace sanctifie you wholly,","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[]},{"question":"And the Kingdom of Love?","answer":"Yes. That they all may be one,","segments":[{"text":"Yes. That they all may be one,","proofs":["John 17:21"],"refs":[{"printed":"John 17:21","osis":["John.17.21"]}],"note":null}],"items":[]},{"question":"Must we pray for the sending forth of Ministers in order hereunto?","answer":"Yes. Pray the Lord of the Harvest that he would send forth Labourers into his Harvest,","segments":[{"text":"Yes. Pray the Lord of the Harvest that he would send forth Labourers into his Harvest,","proofs":["Matthew 9:38"],"refs":[{"printed":"Matthew 9:38","osis":["Matt.9.38"]}],"note":null}],"items":[]},{"question":"And for the Presence of God with them?","answer":"Yes. That Utterance may be given to them,","segments":[{"text":"Yes. That Utterance may be given to them,","proofs":["Ephesians 6:19"],"refs":[{"printed":"Ephesians 6:19","osis":["Eph.6.19"]}],"note":null}],"items":[]}]},{"question":"Are we to pray for the Prosperity of the Church?","answer":"Yes. Pray for the Peace of Jerusalem,","segments":[{"text":"Yes. Pray for the Peace of Jerusalem,","proofs":["Psalm 122:6"],"refs":[{"printed":"Psalm 122:6","osis":["Ps.122.6"]}],"note":null}],"items":[{"question":"And for the Welfare of all that belong to it?","answer":"Yes. Let all those that seek thee rejoice and be glad in thee,","segments":[{"text":"Yes. Let all those that seek thee rejoice and be glad in thee,","proofs":["Psalm 70:4"],"refs":[{"printed":"Psalm 70:4","osis":["Ps.70.4"]}],"note":null}],"items":[]},{"question":"And for the Comfort of all good Christians?","answer":"Yes. Grace be with all them that love our Lord Jesus Christ in Sincerity,","segments":[{"text":"Yes. Grace be with all them that love our Lord Jesus Christ in Sincerity,","proofs":["Ephesians 6:24"],"refs":[{"printed":"Ephesians 6:24","osis":["Eph.6.24"]}],"note":null}],"items":[]},{"question":"Must we pray for the Enlargement of the Church?","answer":"Yes. My Hearts Desire and Prayer to God for Israel is, that they may be sav’d,","segments":[{"text":"Yes. My Hearts Desire and Prayer to God for Israel is, that they may be sav’d,","proofs":["Romans 10:1"],"refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"note":null}],"items":[]},{"question":"And for the Reformation of it?","answer":"Yes. Turn us again, O Lord God of Hosts,","segments":[{"text":"Yes. Turn us again, O Lord God of Hosts,","proofs":["Psalm 80:19"],"refs":[{"printed":"Psalm 80:19","osis":["Ps.80.19"]}],"note":null}],"items":[]},{"question":"And for the Defence of it?","answer":"Yes. Build thou the Walls of thy Jerusalem,","segments":[{"text":"Yes. Build thou the Walls of thy Jerusalem,","proofs":["Psalm 51:18"],"refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]}],"note":null}],"items":[]},{"question":"And for the Deliverance of it?","answer":"Yes. Command Deliverances for Jacob,","segments":[{"text":"Yes. Command Deliverances for Jacob,","proofs":["Psalm 44:4"],"refs":[{"printed":"Psalm 44:4","osis":["Ps.44.4"]}],"note":null}],"items":[]}]},{"question":"May we pray in Faith for the Advancement and Continuance of Christ’s Kingdom?","answer":"Yes. For of the Increase of his Government and Peace there shall be no end,","segments":[{"text":"Yes. For of the Increase of his Government and Peace there shall be no end,","proofs":["Isaiah 9:7"],"refs":[{"printed":"Isaiah 9:7","osis":["Isa.9.7"]}],"note":null}],"items":[{"question":"And have we Reason to triumph in this?","answer":"Yes. Hallelujah, for the Lord God Omnipotent reigneth,","segments":[{"text":"Yes. Hallelujah, for the Lord God Omnipotent reigneth,","proofs":["Revelation 19:6"],"refs":[{"printed":"Revelation 19:6","osis":["Rev.19.6"]}],"note":null}],"items":[]}]},{"question":"Is the Kingdom of Glory yet to come?","answer":"Yes. When the Mystery of God shall be finished,","segments":[{"text":"Yes. When the Mystery of God shall be finished,","proofs":["Revelation 10:7"],"refs":[{"printed":"Revelation 10:7","osis":["Rev.10.7"]}],"note":null}],"items":[{"question":"Are we to pray that that may be hastned?","answer":"Yes. Looking for, and hasting unto the coming of the Day of God,","segments":[{"text":"Yes. Looking for, and hasting unto the coming of the Day of God,","proofs":["2 Peter 3:12"],"refs":[{"printed":"2 Peter 3:12","osis":["2Pet.3.12"]}],"note":null}],"items":[]},{"question":"Are we to desire our own Removal to that Glory at Death?","answer":"Yes. Desiring to be cloathed upon with our House, which is from Heaven,","segments":[{"text":"Yes. Desiring to be cloathed upon with our House, which is from Heaven,","proofs":["2 Corinthians 5:2"],"refs":[{"printed":"2 Corinthians 5:2","osis":["2Cor.5.2"]}],"note":null}],"items":[]},{"question":"Are we to pray that we may be ready for it?","answer":"Yes. Watch therefore and pray always,","segments":[{"text":"Yes. Watch therefore and pray always,","proofs":["Luke 21:36"],"refs":[{"printed":"Luke 21:36","osis":["Luke.21.36"]}],"note":null}],"items":[]},{"question":"And then that it may be hastned?","answer":"Yes. Lord, now lettest thou thy Servant depart in Peace,","segments":[{"text":"Yes. Lord, now lettest thou thy Servant depart in Peace,","proofs":["Luke 2:29"],"refs":[{"printed":"Luke 2:29","osis":["Luke.2.29"]}],"note":null}],"items":[]},{"question":"Are we to pray for Christ’s Second Coming at the end of Time?","answer":"Yes. Amen, even so come Lord Jesus,","segments":[{"text":"Yes. Amen, even so come Lord Jesus,","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":103,"title":"What do we pray for in the Third Petition?","part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the Third Petition?","answer":"In the Third Petition, which is, [Thy Will be done on Earth as it is in Heaven,] we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all Things, as the Angels do in Heaven.","segments":[{"text":"In the Third Petition, which is, [Thy Will be done on Earth as it is in Heaven,] we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all Things, as the Angels do in Heaven.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is the Will of God’s Command the Rule of our Actions?","answer":"Yes. We must understand what the Will of the Lord is,","segments":[{"text":"Yes. We must understand what the Will of the Lord is,","proofs":["Ephesians 5:17"],"refs":[{"printed":"Ephesians 5:17","osis":["Eph.5.17"]}],"note":null}],"items":[{"question":"Are we to pray that we may conform to this Rule?","answer":"Yes. That we may prove what is the good, and acceptable, and perfect, Will of God,","segments":[{"text":"Yes. That we may prove what is the good, and acceptable, and perfect, Will of God,","proofs":["Romans 12:2"],"refs":[{"printed":"Romans 12:2","osis":["Rom.12.2"]}],"note":null}],"items":[]},{"question":"Must we pray that God would give us to know his Will?","answer":"Yes. Give me Understanding and I shall keep thy Law,","segments":[{"text":"Yes. Give me Understanding and I shall keep thy Law,","proofs":["Psalm 119:34"],"refs":[{"printed":"Psalm 119:34","osis":["Ps.119.34"]}],"note":null}],"items":[]},{"question":"And to know it fully?","answer":"Yes. That ye may be fill’d with the Knowledge of his Will,","segments":[{"text":"Yes. That ye may be fill’d with the Knowledge of his Will,","proofs":["Colossians 1:9"],"refs":[{"printed":"Colossians 1:9","osis":["Col.1.9"]}],"note":null}],"items":[]},{"question":"And to know it in doubtful Cases?","answer":"Yes. Teach me thy Way, O Lord, lead me in a plain Path,","segments":[{"text":"Yes. Teach me thy Way, O Lord, lead me in a plain Path,","proofs":["Psalm 27:11"],"refs":[{"printed":"Psalm 27:11","osis":["Ps.27.11"]}],"note":null}],"items":[]},{"question":"Do all that are sanctified truly desire to know God’s Will?","answer":"Yes. What saith my Lord unto his Servant,","segments":[{"text":"Yes. What saith my Lord unto his Servant,","proofs":["Joshua 5:14"],"refs":[{"printed":"Joshua 5:14","osis":["Josh.5.14"]}],"note":null}],"items":[]}]},{"question":"When we know God’s Will are we able of our selves to do it?","answer":"No. We are not sufficient of our selves,","segments":[{"text":"No. We are not sufficient of our selves,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null}],"items":[{"question":"Must we therefore pray to God to make us able?","answer":"Yes. Now therefore, O God, strengthen my Hands,","segments":[{"text":"Yes. Now therefore, O God, strengthen my Hands,","proofs":["Nehemiah 6:9"],"refs":[{"printed":"Nehemiah 6:9","osis":["Neh.6.9"]}],"note":null}],"items":[]},{"question":"And must we depend upon his Grace?","answer":"Yes. I will go in the Strength of the Lord God,","segments":[{"text":"Yes. I will go in the Strength of the Lord God,","proofs":["Psalm 71:16"],"refs":[{"printed":"Psalm 71:16","osis":["Ps.71.16"]}],"note":null}],"items":[]},{"question":"Must we pray to God to make us willing?","answer":"Yes. Incline my Heart unto thy Testimonies,","segments":[{"text":"Yes. Incline my Heart unto thy Testimonies,","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null}],"items":[]},{"question":"And to make us intirely willing?","answer":"Yes. Unite my Heart to fear thy Name,","segments":[{"text":"Yes. Unite my Heart to fear thy Name,","proofs":["Psalm 86:11"],"refs":[{"printed":"Psalm 86:11","osis":["Ps.86.11"]}],"note":null}],"items":[]}]},{"question":"Must we pray that we may be sincere in our Obedience?","answer":"Yes. Let my Heart be sound in thy Statutes,","segments":[{"text":"Yes. Let my Heart be sound in thy Statutes,","proofs":["Psalm 119:80"],"refs":[{"printed":"Psalm 119:80","osis":["Ps.119.80"]}],"note":null}],"items":[{"question":"And that we may be exact in our Obedience?","answer":"Yes. O that my Ways were directed to keep thy Commandments!","segments":[{"text":"Yes. O that my Ways were directed to keep thy Commandments!","proofs":["Psalm 119:5"],"refs":[{"printed":"Psalm 119:5","osis":["Ps.119.5"]}],"note":null}],"items":[]},{"question":"And that we may be Universal in our Obedience?","answer":"Yes. That we may stand compleat in all the Will of God,","segments":[{"text":"Yes. That we may stand compleat in all the Will of God,","proofs":["Colossians 4:12"],"refs":[{"printed":"Colossians 4:12","osis":["Col.4.12"]}],"note":null}],"items":[]},{"question":"And that we may be arm’d against that which would divert us from our Obedience?","answer":"Yes. Turn away mine Eyes from beholding Vanity, and quicken thou me in thy Way,","segments":[{"text":"Yes. Turn away mine Eyes from beholding Vanity, and quicken thou me in thy Way,","proofs":["Psalm 119:37"],"refs":[{"printed":"Psalm 119:37","osis":["Ps.119.37"]}],"note":null}],"items":[]},{"question":"And must we pray that others also may do God’s Will?","answer":"Yes. That they may be perfect in every good Work to do his Will,","segments":[{"text":"Yes. That they may be perfect in every good Work to do his Will,","proofs":["Hebrews 13:21"],"refs":[{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null}],"items":[]}]},{"question":"Is the Will of God’s Counsel the Rule of his Actions?","answer":"Yes. For he worketh all according to the Counsel of his own Will,","segments":[{"text":"Yes. For he worketh all according to the Counsel of his own Will,","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"items":[{"question":"Must we desire that this may be done?","answer":"Yes. The Will of the Lord be done,","segments":[{"text":"Yes. The Will of the Lord be done,","proofs":["Acts 21:14"],"refs":[{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"note":null}],"items":[]},{"question":"Rather than our own Will?","answer":"Yes. Not as I will, but as thou wilt,","segments":[{"text":"Yes. Not as I will, but as thou wilt,","proofs":["Matthew 26:39"],"refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]}],"note":null}],"items":[]},{"question":"And must we acquiesce in it?","answer":"Yes. It is the Lord, let him do what seemeth him Good,","segments":[{"text":"Yes. It is the Lord, let him do what seemeth him Good,","proofs":["1 Samuel 3:18"],"refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"note":null}],"items":[]},{"question":"And must we pray that he will enable us to do so?","answer":"Yes. That we may be strengthen’d with all Might, unto all Patience and Long-suffering, with Joyfulness,","segments":[{"text":"Yes. That we may be strengthen’d with all Might, unto all Patience and Long-suffering, with Joyfulness,","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null}],"items":[]}]},{"question":"Do the Angels in Heaven do the Will of God?","answer":"Yes. They do his Commandments, hearkning to the Voice of his Word,","segments":[{"text":"Yes. They do his Commandments, hearkning to the Voice of his Word,","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":null}],"items":[{"question":"Do they do it readily?","answer":"Yes. They fly swiftly,","segments":[{"text":"Yes. They fly swiftly,","proofs":["Daniel 9:21"],"refs":[{"printed":"Daniel 9:21","osis":["Dan.9.21"]}],"note":null}],"items":[]},{"question":"Do they do it zealously?","answer":"Yes. For they are a flaming Fire,","segments":[{"text":"Yes. For they are a flaming Fire,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null}],"items":[]},{"question":"Do they do it with an eye to God?","answer":"Yes. For they always behold the Face of our Father,","segments":[{"text":"Yes. For they always behold the Face of our Father,","proofs":["Matthew 18:10"],"refs":[{"printed":"Matthew 18:10","osis":["Matt.18.10"]}],"note":null}],"items":[]},{"question":"And are we to pray that God’s Will may so be done on Earth?","answer":"Yes. That the Kingdoms of this World may become the Kingdoms of our Lord, and of his Christ,","segments":[{"text":"Yes. That the Kingdoms of this World may become the Kingdoms of our Lord, and of his Christ,","proofs":["Revelation 11:15"],"refs":[{"printed":"Revelation 11:15","osis":["Rev.11.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":104,"title":"What do we pray for in the Fourth Petition?","part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the Fourth Petition?","answer":"In the Fourth Petition, which is, [Give us this Day our daily Bread,] we pray, That of God’s Free Gift we may receive a competent Portion of the good Things of this Life, and enjoy his Blessing with them.","segments":[{"text":"In the Fourth Petition, which is, [Give us this Day our daily Bread,] we pray, That of God’s Free Gift we may receive a competent Portion of the good Things of this Life, and enjoy his Blessing with them.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we to pray for the good Things of this Life?","answer":"Yes. For the Lord is for the Body,","segments":[{"text":"Yes. For the Lord is for the Body,","proofs":["1 Corinthians 6:13"],"refs":[{"printed":"1 Corinthians 6:13","osis":["1Cor.6.13"]}],"note":null}],"items":[{"question":"Must we go to God for them?","answer":"Yes. For he giveth to all Life, and Breath, and all Things,","segments":[{"text":"Yes. For he giveth to all Life, and Breath, and all Things,","proofs":["Acts 17:25"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]}],"note":null}],"items":[]},{"question":"Must we go to him for the Comfort of them?","answer":"Yes. For he gives us richly all things to enjoy,","segments":[{"text":"Yes. For he gives us richly all things to enjoy,","proofs":["1 Timothy 6:17"],"refs":[{"printed":"1 Timothy 6:17","osis":["1Tim.6.17"]}],"note":null}],"items":[]},{"question":"Do we deserve the good Things of this Life?","answer":"No. We are less than the least of all God’s Mercies,","segments":[{"text":"No. We are less than the least of all God’s Mercies,","proofs":["Genesis 32:10"],"refs":[{"printed":"Genesis 32:10","osis":["Gen.32.10"]}],"note":null}],"items":[]},{"question":"Must we therefore beg them of God as a free Gift?","answer":"Yes. God give thee the Dew of Heaven,","segments":[{"text":"Yes. God give thee the Dew of Heaven,","proofs":["Genesis 27:28"],"refs":[{"printed":"Genesis 27:28","osis":["Gen.27.28"]}],"note":null}],"items":[]}]},{"question":"Are we to pray for Riches?","answer":"No. Lest we be full, and say, Who is the Lord?","segments":[{"text":"No. Lest we be full, and say, Who is the Lord?","proofs":["Proverbs 30:9"],"refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"note":null}],"items":[{"question":"Are we to pray for Dainties?","answer":"No. Be not desirous of Dainties, for they are deceitful Meat,","segments":[{"text":"No. Be not desirous of Dainties, for they are deceitful Meat,","proofs":["Proverbs 23:3"],"refs":[{"printed":"Proverbs 23:3","osis":["Prov.23.3"]}],"note":null}],"items":[]},{"question":"Are we to be content with such a competent Portion of these Things as God sees fit for us?","answer":"Yes. Having Food and Raiment, let us be therewith content,","segments":[{"text":"Yes. Having Food and Raiment, let us be therewith content,","proofs":["1 Timothy 6:8"],"refs":[{"printed":"1 Timothy 6:8","osis":["1Tim.6.8"]}],"note":null}],"items":[]},{"question":"Are we to pray for that?","answer":"Yes. Feed me with Food convenient for me,","segments":[{"text":"Yes. Feed me with Food convenient for me,","proofs":["Proverbs 30:8"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]}],"note":null}],"items":[]},{"question":"And need we desire any more?","answer":"No. If God will be with me, and keep me in the Way that I go, and will give me Bread to eat, and Raiment to put on, so that I come to my heavenly Father’s House in Peace, then the Lord shall be my God,","segments":[{"text":"No. If God will be with me, and keep me in the Way that I go, and will give me Bread to eat, and Raiment to put on, so that I come to my heavenly Father’s House in Peace, then the Lord shall be my God,","proofs":["Genesis 28:20–21"],"refs":[{"printed":"Genesis 28:20–21","osis":["Gen.28.20-Gen.28.21"]}],"note":null}],"items":[]}]},{"question":"Are we to pray each Day for the Bread of the Day?","answer":"Yes. For the Morrow shall take thought for the Things of it self,","segments":[{"text":"Yes. For the Morrow shall take thought for the Things of it self,","proofs":["Matthew 6:34"],"refs":[{"printed":"Matthew 6:34","osis":["Matt.6.34"]}],"note":null}],"items":[{"question":"And must we pray for our Bread honestly gotten?","answer":"Yes. For with Quietness we must work and eat our own Bread,","segments":[{"text":"Yes. For with Quietness we must work and eat our own Bread,","proofs":["2 Thessalonians 3:12"],"refs":[{"printed":"2 Thessalonians 3:12","osis":["2Thess.3.12"]}],"note":null}],"items":[]},{"question":"And have we Encouragement to pray this?","answer":"Yes. For Godliness has the Promise of the Life that now is,","segments":[{"text":"Yes. For Godliness has the Promise of the Life that now is,","proofs":["1 Timothy 4:8"],"refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null}],"items":[]}]},{"question":"Do we herein pray for Health?","answer":"Yes. For God is our Life, and the Length of our Days,","segments":[{"text":"Yes. For God is our Life, and the Length of our Days,","proofs":["Deuteronomy 30:20"],"refs":[{"printed":"Deuteronomy 30:20","osis":["Deut.30.20"]}],"note":null}],"items":[{"question":"And for Success in our Callings?","answer":"Yes. Establish thou the Work of our Hands upon us,","segments":[{"text":"Yes. Establish thou the Work of our Hands upon us,","proofs":["Psalm 90:17"],"refs":[{"printed":"Psalm 90:17","osis":["Ps.90.17"]}],"note":null}],"items":[]},{"question":"And for Sleep?","answer":"Yes. For so he giveth his beloved Sleep,","segments":[{"text":"Yes. For so he giveth his beloved Sleep,","proofs":["Psalm 127:2"],"refs":[{"printed":"Psalm 127:2","osis":["Ps.127.2"]}],"note":null}],"items":[]},{"question":"And for seasonable Weather?","answer":"Yes. Ask ye of the Lord Rain,","segments":[{"text":"Yes. Ask ye of the Lord Rain,","proofs":["Zechariah 10:1"],"refs":[{"printed":"Zechariah 10:1","osis":["Zech.10.1"]}],"note":null}],"items":[]}]},{"question":"Must we pray for God’s Blessing on what we have?","answer":"Yes. For Man liveth not by Bread alone, but by every Word that proceedeth out of the Mouth of God,","segments":[{"text":"Yes. For Man liveth not by Bread alone, but by every Word that proceedeth out of the Mouth of God,","proofs":["Matthew 4:4"],"refs":[{"printed":"Matthew 4:4","osis":["Matt.4.4"]}],"note":null}],"items":[{"question":"And is it then comfortable to us?","answer":"Yes. For it is sanctified by the Word of God and Prayer,","segments":[{"text":"Yes. For it is sanctified by the Word of God and Prayer,","proofs":["1 Timothy 4:5"],"refs":[{"printed":"1 Timothy 4:5","osis":["1Tim.4.5"]}],"note":null}],"items":[]},{"question":"Must we pray most earnestly for Bread for our Souls?","answer":"Yes. Lord, evermore give us that Bread,","segments":[{"text":"Yes. Lord, evermore give us that Bread,","proofs":["John 6:34"],"refs":[{"printed":"John 6:34","osis":["John.6.34"]}],"note":null}],"items":[]},{"question":"Are we to pray for others Prosperity as well as for our own?","answer":"Yes. I wish that thou may’st prosper, and be in health, even as thy Soul prospereth,","segments":[{"text":"Yes. I wish that thou may’st prosper, and be in health, even as thy Soul prospereth,","proofs":["3 John 2"],"refs":[{"printed":"3 John 2","osis":["3John.1.2"]}],"note":null}],"items":[]},{"question":"And for the Supply of the Poor and Needy?","answer":"Yes. That he will abundantly bless our Provision, and satisfie our Poor with Bread,","segments":[{"text":"Yes. That he will abundantly bless our Provision, and satisfie our Poor with Bread,","proofs":["Psalm 132:15"],"refs":[{"printed":"Psalm 132:15","osis":["Ps.132.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":105,"title":"What do we pray for in the Fifth Petition?","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the Fifth Petition?","answer":"In the Fifth Petition, which is, [And forgive us our Debts, as we forgive our Debtors,] we pray, That God, for Christ’s sake, would freely pardon all our Sins, which we are the rather encouraged to ask, because by his Grace we are enabled from the Heart to forgive others.","segments":[{"text":"In the Fifth Petition, which is, [And forgive us our Debts, as we forgive our Debtors,] we pray, That God, for Christ’s sake, would freely pardon all our Sins, which we are the rather encouraged to ask, because by his Grace we are enabled from the Heart to forgive others.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are our Sins our Debts to God?","answer":"Yes. There was a certain Creditor that had Two Debtors, &c.","segments":[{"text":"Yes. There was a certain Creditor that had Two Debtors, &c.","proofs":["Luke 7:41"],"refs":[{"printed":"Luke 7:41","osis":["Luke.7.41"]}],"note":null}],"items":[{"question":"Are they great Debts?","answer":"Yes. Ten Thousand Talents,","segments":[{"text":"Yes. Ten Thousand Talents,","proofs":["Matthew 18:24"],"refs":[{"printed":"Matthew 18:24","osis":["Matt.18.24"]}],"note":null}],"items":[]},{"question":"Can we discharge these Debts our selves?","answer":"No. We have nothing to pay,","segments":[{"text":"No. We have nothing to pay,","proofs":["Luke 7:42"],"refs":[{"printed":"Luke 7:42","osis":["Luke.7.42"]}],"note":null}],"items":[]},{"question":"Are we liable to the Prison of Hell then?","answer":"Yes. Not to depart thence till we have paid the last Mite,","segments":[{"text":"Yes. Not to depart thence till we have paid the last Mite,","proofs":["Luke 12:58–59"],"refs":[{"printed":"Luke 12:58–59","osis":["Luke.12.58-Luke.12.59"]}],"note":null}],"items":[]},{"question":"Is it possible to obtain the Forgiveness of this Debt?","answer":"Yes. There is Forgiveness with thee,","segments":[{"text":"Yes. There is Forgiveness with thee,","proofs":["Psalm 130:4"],"refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"note":null}],"items":[]}]},{"question":"Are we to pray for the Forgiveness of these Debts?","answer":"Yes. Enter not into Judgment with thy Servant, O Lord,","segments":[{"text":"Yes. Enter not into Judgment with thy Servant, O Lord,","proofs":["Psalm 143:2"],"refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"items":[{"question":"And to pray earnestly for it?","answer":"Yes. For thy Names sake, O Lord, pardon mine Iniquity,","segments":[{"text":"Yes. For thy Names sake, O Lord, pardon mine Iniquity,","proofs":["Psalm 25:11"],"refs":[{"printed":"Psalm 25:11","osis":["Ps.25.11"]}],"note":null}],"items":[]},{"question":"Must we plead God’s Mercies?","answer":"Yes. According to the Multitude of thy tender Mercies blot out my Transgressions,","segments":[{"text":"Yes. According to the Multitude of thy tender Mercies blot out my Transgressions,","proofs":["Psalm 51:1"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]}],"note":null}],"items":[]},{"question":"And Christ’s Merits?","answer":"Yes. Through the Redemption that is in Jesus,","segments":[{"text":"Yes. Through the Redemption that is in Jesus,","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]},{"question":"Must we pray for it every Day?","answer":"Yes. When we pray, Give us our daily Bread, we must pray, Forgive us our Debts.","segments":[{"text":"Yes. When we pray, Give us our daily Bread, we must pray, Forgive us our Debts.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Must we pray that God would ease us of the Burthen of Sin?","answer":"Yes. Take away all Iniquity.","segments":[{"text":"Yes. Take away all Iniquity.","proofs":["Hosea 14:2"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]}],"note":null}],"items":[{"question":"And that he would cleanse us from the Filth of Sin?","answer":"Yes. Wash me throughly from mine Iniquity,","segments":[{"text":"Yes. Wash me throughly from mine Iniquity,","proofs":["Psalm 51:2"],"refs":[{"printed":"Psalm 51:2","osis":["Ps.51.2"]}],"note":null}],"items":[]},{"question":"And cure us of the Wounds of Sin?","answer":"Yes. Heal my Soul, for I have sinned against thee,","segments":[{"text":"Yes. Heal my Soul, for I have sinned against thee,","proofs":["Psalm 41:4"],"refs":[{"printed":"Psalm 41:4","osis":["Ps.41.4"]}],"note":null}],"items":[]},{"question":"And save us from the Punishment of Sin?","answer":"Yes. I will say unto God, Do not condemn me,","segments":[{"text":"Yes. I will say unto God, Do not condemn me,","proofs":["Job 10:2"],"refs":[{"printed":"Job 10:2","osis":["Job.10.2"]}],"note":null}],"items":[]}]},{"question":"Must we pray to God to give us that Grace which will qualifie us for Pardon?","answer":"Yes. For Christ is exalted to give Repentance and Remission,","segments":[{"text":"Yes. For Christ is exalted to give Repentance and Remission,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[{"question":"And that he would give us the Comfort of our Pardon?","answer":"Yes. Make me to hear Joy and Gladness,","segments":[{"text":"Yes. Make me to hear Joy and Gladness,","proofs":["Psalm 51:8"],"refs":[{"printed":"Psalm 51:8","osis":["Ps.51.8"]}],"note":null}],"items":[]},{"question":"And must we, in order hereunto, be particular in confessing Sin?","answer":"Yes. Declare that thou may’st be justified,","segments":[{"text":"Yes. Declare that thou may’st be justified,","proofs":["Isaiah 43:26"],"refs":[{"printed":"Isaiah 43:26","osis":["Isa.43.26"]}],"note":null}],"items":[]}]},{"question":"Must we forgive those that have provok’d us?","answer":"Yes. Forbearing one another, and forgiving one another, if any Man have a Quarrel against any,","segments":[{"text":"Yes. Forbearing one another, and forgiving one another, if any Man have a Quarrel against any,","proofs":["Colossians 3:13"],"refs":[{"printed":"Colossians 3:13","osis":["Col.3.13"]}],"note":null}],"items":[{"question":"Must we bear them no Malice?","answer":"No. Grudge not one against another, Brethren, lest ye be condemned,","segments":[{"text":"No. Grudge not one against another, Brethren, lest ye be condemned,","proofs":["James 5:9"],"refs":[{"printed":"James 5:9","osis":["Jas.5.9"]}],"note":null}],"items":[]},{"question":"Must we be ready to be reconcil’d to them?","answer":"Yes. When ye stand praying, forgive, if ye have ought against any,","segments":[{"text":"Yes. When ye stand praying, forgive, if ye have ought against any,","proofs":["Mark 11:25"],"refs":[{"printed":"Mark 11:25","osis":["Mark.11.25"]}],"note":null}],"items":[]},{"question":"Must we be merciful to those that we have Advantage against?","answer":"Yes. Thou should’st have had Compassion on thy Fellow-servant, as I had Pity on thee,","segments":[{"text":"Yes. Thou should’st have had Compassion on thy Fellow-servant, as I had Pity on thee,","proofs":["Matthew 18:33"],"refs":[{"printed":"Matthew 18:33","osis":["Matt.18.33"]}],"note":null}],"items":[]},{"question":"Is this requir’d to qualifie us for the Pardon of Sin?","answer":"Yes. If ye forgive Men their Trespasses, your Heavenly Father will also forgive you,","segments":[{"text":"Yes. If ye forgive Men their Trespasses, your Heavenly Father will also forgive you,","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":null}],"items":[]},{"question":"Will God forgive those that do not forgive?","answer":"No. If ye forgive not Men their Trespasses, neither will your Father forgive yours,","segments":[{"text":"No. If ye forgive not Men their Trespasses, neither will your Father forgive yours,","proofs":["Matthew 6:15"],"refs":[{"printed":"Matthew 6:15","osis":["Matt.6.15"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":106,"title":"What do we pray for in the Sixth Petition?","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"What do we pray for in the Sixth Petition?","answer":"In the Sixth Petition, which is, [And lead us not into Temptation, but deliver us from Evil,] we pray, that God would either keep us from being tempted to Sin, or support and deliver us when we are tempted.","segments":[{"text":"In the Sixth Petition, which is, [And lead us not into Temptation, but deliver us from Evil,] we pray, that God would either keep us from being tempted to Sin, or support and deliver us when we are tempted.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Must we pray that we may not be tempted?","answer":"Yes. Watch and pray that ye enter not into Temptation,","segments":[{"text":"Yes. Watch and pray that ye enter not into Temptation,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null}],"items":[{"question":"And that Temptations may be remov’d?","answer":"Yes. I besought the Lord thrice that it might depart from me,","segments":[{"text":"Yes. I besought the Lord thrice that it might depart from me,","proofs":["2 Corinthians 12:8"],"refs":[{"printed":"2 Corinthians 12:8","osis":["2Cor.12.8"]}],"note":null}],"items":[]},{"question":"And that we may not be overcome by them?","answer":"Yes. Let no Iniquity have Dominion over me,","segments":[{"text":"Yes. Let no Iniquity have Dominion over me,","proofs":["Psalm 119:133"],"refs":[{"printed":"Psalm 119:133","osis":["Ps.119.133"]}],"note":null}],"items":[]}]},{"question":"Must we pray that God would not leave us to our selves?","answer":"Yes. Incline not my Heart to any evil thing,","segments":[{"text":"Yes. Incline not my Heart to any evil thing,","proofs":["Psalm 141:4"],"refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"note":null}],"items":[{"question":"And that he would not withdraw the Assistance of his Grace?","answer":"Yes. Take not thy Holy Spirit away from me,","segments":[{"text":"Yes. Take not thy Holy Spirit away from me,","proofs":["Psalm 51:11"],"refs":[{"printed":"Psalm 51:11","osis":["Ps.51.11"]}],"note":null}],"items":[]},{"question":"But that he would strengthen us against every Temptation?","answer":"Yes. Uphold me with thy free Spirit,","segments":[{"text":"Yes. Uphold me with thy free Spirit,","proofs":["Psalm 51:12"],"refs":[{"printed":"Psalm 51:12","osis":["Ps.51.12"]}],"note":null}],"items":[]},{"question":"And that he would preserve us through it?","answer":"Yes. That our Faith fail not,","segments":[{"text":"Yes. That our Faith fail not,","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null}],"items":[]},{"question":"Have we Encouragement to pray against Temptation?","answer":"Yes. For God is faithful, who will not suffer us to be tempted above what we are able,","segments":[{"text":"Yes. For God is faithful, who will not suffer us to be tempted above what we are able,","proofs":["1 Corinthians 10:13"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"note":null}],"items":[]},{"question":"And is Prayer a part of our Spiritual Armour?","answer":"Yes. Praying always,","segments":[{"text":"Yes. Praying always,","proofs":["Ephesians 6:13, 18"],"refs":[{"printed":"Ephesians 6:13, 18","osis":["Eph.6.13","Eph.6.18"]}],"note":null}],"items":[]}]},{"question":"Must we dread Sin as the worst Evil?","answer":"Yes. That I should be afraid, and do so, and sin,","segments":[{"text":"Yes. That I should be afraid, and do so, and sin,","proofs":["Nehemiah 6:13"],"refs":[{"printed":"Nehemiah 6:13","osis":["Neh.6.13"]}],"note":null}],"items":[{"question":"And must we pray to be kept from it?","answer":"Yes. To be delivered from every evil Work,","segments":[{"text":"Yes. To be delivered from every evil Work,","proofs":["2 Timothy 4:18"],"refs":[{"printed":"2 Timothy 4:18","osis":["2Tim.4.18"]}],"note":null}],"items":[]},{"question":"And from all Occasions of it?","answer":"Yes. Turn away mine Eyes from beholding Vanity,","segments":[{"text":"Yes. Turn away mine Eyes from beholding Vanity,","proofs":["Psalm 119:37"],"refs":[{"printed":"Psalm 119:37","osis":["Ps.119.37"]}],"note":null}],"items":[]}]},{"question":"Must we pray against Pride?","answer":"Yes. That he may hide Pride from Man,","segments":[{"text":"Yes. That he may hide Pride from Man,","proofs":["Job 33:17"],"refs":[{"printed":"Job 33:17","osis":["Job.33.17"]}],"note":null}],"items":[{"question":"And against Lying?","answer":"Yes. Remove from me the Way of Lying,","segments":[{"text":"Yes. Remove from me the Way of Lying,","proofs":["Psalm 119:29"],"refs":[{"printed":"Psalm 119:29","osis":["Ps.119.29"]}],"note":null}],"items":[]},{"question":"And against Sensuality?","answer":"Yes. Let me not eat of their Dainties,","segments":[{"text":"Yes. Let me not eat of their Dainties,","proofs":["Psalm 141:4"],"refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"note":null}],"items":[]},{"question":"And against Uncleanness?","answer":"Yes. Create in me a clean Heart, O God,","segments":[{"text":"Yes. Create in me a clean Heart, O God,","proofs":["Psalm 51:10"],"refs":[{"printed":"Psalm 51:10","osis":["Ps.51.10"]}],"note":null}],"items":[]},{"question":"And against Covetousness?","answer":"Yes. Incline my Heart unto thy Testimonies, and not to Covetousness,","segments":[{"text":"Yes. Incline my Heart unto thy Testimonies, and not to Covetousness,","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null}],"items":[]},{"question":"And against all Tongue Sins?","answer":"Yes. Set a Watch, O Lord, before the Door of my Mouth, keep the Door of my Lips,","segments":[{"text":"Yes. Set a Watch, O Lord, before the Door of my Mouth, keep the Door of my Lips,","proofs":["Psalm 141:3"],"refs":[{"printed":"Psalm 141:3","osis":["Ps.141.3"]}],"note":null}],"items":[]},{"question":"Must we pray especially against wilful Sin?","answer":"Yes. Keep back thy Servant from presumptuous Sins,","segments":[{"text":"Yes. Keep back thy Servant from presumptuous Sins,","proofs":["Psalm 19:13"],"refs":[{"printed":"Psalm 19:13","osis":["Ps.19.13"]}],"note":null}],"items":[]},{"question":"Must we pray that others also may be kept from Sin?","answer":"Yes. I pray to God that ye do no Evil,","segments":[{"text":"Yes. I pray to God that ye do no Evil,","proofs":["2 Corinthians 13:7"],"refs":[{"printed":"2 Corinthians 13:7","osis":["2Cor.13.7"]}],"note":null}],"items":[]}]},{"question":"Must we pray to be deliver’d from other Evil?","answer":"Yes. Keep me from Evil, that it may not grieve me,","segments":[{"text":"Yes. Keep me from Evil, that it may not grieve me,","proofs":["1 Chronicles 4:10"],"refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"note":null}],"items":[{"question":"Must our Eye be to God for our Preservation?","answer":"Yes. Hide me under the Shadow of thy Wings,","segments":[{"text":"Yes. Hide me under the Shadow of thy Wings,","proofs":["Psalm 17:8"],"refs":[{"printed":"Psalm 17:8","osis":["Ps.17.8"]}],"note":null}],"items":[]},{"question":"May we take Encouragement in this Prayer from God’s Power?","answer":"Yes. For he is able to keep that which we have committed to him,","segments":[{"text":"Yes. For he is able to keep that which we have committed to him,","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null}],"items":[]},{"question":"And from his Promise?","answer":"Yes. There shall no Evil befal thee,","segments":[{"text":"Yes. There shall no Evil befal thee,","proofs":["Psalm 91:10"],"refs":[{"printed":"Psalm 91:10","osis":["Ps.91.10"]}],"note":null}],"items":[]},{"question":"And from our own Experience?","answer":"Yes. He that has deliver’d, doth deliver, in whom we trust that he will yet deliver,","segments":[{"text":"Yes. He that has deliver’d, doth deliver, in whom we trust that he will yet deliver,","proofs":["2 Corinthians 1:10"],"refs":[{"printed":"2 Corinthians 1:10","osis":["2Cor.1.10"]}],"note":null}],"items":[]}]}]}],"text":null},{"number":107,"title":"What doth the Conclusion of the Lord’s Prayer teach us?","part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Conclusion of the Lord’s Prayer teach us?","answer":"The Conclusion of the Lord’s Prayer, which is, [For thine is the Kingdom, the Power, and the Glory, for ever, Amen.] teacheth us to take our Encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory, to him, and in Testimony of our Desire, and Assurance to be heard, we say, Amen.","segments":[{"text":"The Conclusion of the Lord’s Prayer, which is, [For thine is the Kingdom, the Power, and the Glory, for ever, Amen.] teacheth us to take our Encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory, to him, and in Testimony of our Desire, and Assurance to be heard, we say, Amen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we in Prayer to plead with God?","answer":"Yes. I would order my Cause before him, and fill my Mouth with Arguments,","segments":[{"text":"Yes. I would order my Cause before him, and fill my Mouth with Arguments,","proofs":["Job 23:4"],"refs":[{"printed":"Job 23:4","osis":["Job.23.4"]}],"note":null}],"items":[{"question":"Are our Pleadings to move God?","answer":"No. For he is in one Mind, and who can turn him?","segments":[{"text":"No. For he is in one Mind, and who can turn him?","proofs":["Job 23:13"],"refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"note":null}],"items":[]},{"question":"Are they to move our selves?","answer":"Yes. That we may stir up our selves to take hold on God,","segments":[{"text":"Yes. That we may stir up our selves to take hold on God,","proofs":["Isaiah 64:7"],"refs":[{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null}],"items":[]}]},{"question":"Can we in Prayer plead any Merit of our own?","answer":"No. We do not present our Supplications before thee for our Righteousnesses,","segments":[{"text":"No. We do not present our Supplications before thee for our Righteousnesses,","proofs":["Daniel 9:18"],"refs":[{"printed":"Daniel 9:18","osis":["Dan.9.18"]}],"note":null}],"items":[{"question":"Must we therefore take our Encouragement from God only?","answer":"Yes. Defer not for thine own sake, O my God,","segments":[{"text":"Yes. Defer not for thine own sake, O my God,","proofs":["Daniel 9:19"],"refs":[{"printed":"Daniel 9:19","osis":["Dan.9.19"]}],"note":null}],"items":[]},{"question":"And must we depend upon that Encouragement?","answer":"Yes. Now, Lord, what wait I for? My Hope is in thee,","segments":[{"text":"Yes. Now, Lord, what wait I for? My Hope is in thee,","proofs":["Psalm 39:7"],"refs":[{"printed":"Psalm 39:7","osis":["Ps.39.7"]}],"note":null}],"items":[]}]},{"question":"May we plead that his is the Kingdom?","answer":"Yes. Art not thou God in Heaven? And rulest not thou over all the Kingdoms of the Heathen,","segments":[{"text":"Yes. Art not thou God in Heaven? And rulest not thou over all the Kingdoms of the Heathen,","proofs":["2 Chronicles 20:6"],"refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"note":null}],"items":[{"question":"And that his is the Power?","answer":"Yes. There is nothing too hard for thee,","segments":[{"text":"Yes. There is nothing too hard for thee,","proofs":["Jeremiah 32:17"],"refs":[{"printed":"Jeremiah 32:17","osis":["Jer.32.17"]}],"note":null}],"items":[]},{"question":"And that his is the Glory?","answer":"Yes. Help us, O God of our Salvation, for the Glory of thy Name,","segments":[{"text":"Yes. Help us, O God of our Salvation, for the Glory of thy Name,","proofs":["Psalm 79:9"],"refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"note":null}],"items":[]}]},{"question":"May we also plead his Mercy?","answer":"Yes. Save me for thy Mercies sake,","segments":[{"text":"Yes. Save me for thy Mercies sake,","proofs":["Psalm 6:4"],"refs":[{"printed":"Psalm 6:4","osis":["Ps.6.4"]}],"note":null}],"items":[{"question":"And his Promise?","answer":"Yes. Remember thy Word unto thy Servant,","segments":[{"text":"Yes. Remember thy Word unto thy Servant,","proofs":["Psalm 119:49"],"refs":[{"printed":"Psalm 119:49","osis":["Ps.119.49"]}],"note":null}],"items":[]},{"question":"And our own Experience of his Goodness?","answer":"Yes. Thou hast deliver’d my Soul from Death, wilt thou not deliver my Feet from falling?","segments":[{"text":"Yes. Thou hast deliver’d my Soul from Death, wilt thou not deliver my Feet from falling?","proofs":["Psalm 56:13"],"refs":[{"printed":"Psalm 56:13","osis":["Ps.56.13"]}],"note":null}],"items":[]},{"question":"But must we especially plead the Mediation of his Son?","answer":"Yes. Look upon the Face of thine Anointed,","segments":[{"text":"Yes. Look upon the Face of thine Anointed,","proofs":["Psalm 84:9"],"refs":[{"printed":"Psalm 84:9","osis":["Ps.84.9"]}],"note":null}],"items":[]},{"question":"And may we hope to prevail in these Pleadings?","answer":"Yes. For the effectual fervent Prayer of a Righteous Man availeth much,","segments":[{"text":"Yes. For the effectual fervent Prayer of a Righteous Man availeth much,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null}],"items":[]},{"question":"Is it God’s Grace in us which alone qualifies us for his Favour?","answer":"Yes. Thou wilt prepare their Heart, and then thou wilt cause thine Ear to hear,","segments":[{"text":"Yes. Thou wilt prepare their Heart, and then thou wilt cause thine Ear to hear,","proofs":["Psalm 10:17"],"refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"note":null}],"items":[]}]},{"question":"Are we in Prayer to praise God?","answer":"Yes. Every Day will I bless thee,","segments":[{"text":"Yes. Every Day will I bless thee,","proofs":["Psalm 145:2"],"refs":[{"printed":"Psalm 145:2","osis":["Ps.145.2"]}],"note":null}],"items":[{"question":"Are we to ascribe Kingdom, Power and Glory, to him?","answer":"Yes. Blessing, and Honour, and Glory, and Power, be unto him that sits upon the Throne,","segments":[{"text":"Yes. Blessing, and Honour, and Glory, and Power, be unto him that sits upon the Throne,","proofs":["Revelation 5:13"],"refs":[{"printed":"Revelation 5:13","osis":["Rev.5.13"]}],"note":null}],"items":[]},{"question":"Must we acknowledge them to be his?","answer":"Yes. Thine, O Lord, is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty,","segments":[{"text":"Yes. Thine, O Lord, is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty,","proofs":["1 Chronicles 29:11"],"refs":[{"printed":"1 Chronicles 29:11","osis":["1Chr.29.11"]}],"note":null}],"items":[]},{"question":"Must we acknowledge them to be his for ever?","answer":"Yes. Thy Kingdom is an everlasting Kingdom,","segments":[{"text":"Yes. Thy Kingdom is an everlasting Kingdom,","proofs":["Psalm 145:13"],"refs":[{"printed":"Psalm 145:13","osis":["Ps.145.13"]}],"note":null}],"items":[]},{"question":"And must we desire to be for ever praising him?","answer":"Yes. I will sing praise to my God while I have any Being,","segments":[{"text":"Yes. I will sing praise to my God while I have any Being,","proofs":["Psalm 104:33"],"refs":[{"printed":"Psalm 104:33","osis":["Ps.104.33"]}],"note":null}],"items":[]},{"question":"Is the Work of Praise good Work?","answer":"Yes. It is pleasant, and praise is comely,","segments":[{"text":"Yes. It is pleasant, and praise is comely,","proofs":["Psalm 147:1"],"refs":[{"printed":"Psalm 147:1","osis":["Ps.147.1"]}],"note":null}],"items":[]}]},{"question":"Doth Amen signifie our Desire to be heard?","answer":"Yes. So be it, O Lord,","segments":[{"text":"Yes. So be it, O Lord,","proofs":["Jeremiah 11:5"],"refs":[{"printed":"Jeremiah 11:5","osis":["Jer.11.5"]}],"note":null}],"items":[{"question":"And our Hope that we shall be heard?","answer":"Yes. We know that we have the Petitions that we desir’d of him,","segments":[{"text":"Yes. We know that we have the Petitions that we desir’d of him,","proofs":["1 John 5:15"],"refs":[{"printed":"1 John 5:15","osis":["1John.5.15"]}],"note":null}],"items":[]},{"question":"Is it therefore proper to conclude our Prayers and Praises with Amen?","answer":"Yes. Let all the People say, Amen, Hallelujah,","segments":[{"text":"Yes. Let all the People say, Amen, Hallelujah,","proofs":["Psalm 106:48"],"refs":[{"printed":"Psalm 106:48","osis":["Ps.106.48"]}],"note":null}],"items":[]}]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"watson1692","kind":"commentary","title":"A Body of Practical Divinity","short":null,"aliases":["A Body of Divinity"],"authors":["Thomas Watson"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":null,"first_published":1692,"adopted":[]},"year":1692,"edition":"Thomas Parkhurst’s printing, 1692 (Burke Library, Union Theological Seminary)","source":"https://www.proquest.com/docview/2248552422","image":{"url":"/downloads/v1/images/watson1692.jpg","width":200,"height":250,"alt":"Thomas Watson, head and shoulders in a skullcap and gown, an engraving","credit":"Engraving by Hubert Schaten, 17th century","source":"https://commons.wikimedia.org/wiki/File:Watson-thomas-3a6a8c-1024.jpg","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"A Body of Practical Divinity, Consisting of above One Hundred Seventy Six Sermons on the Lesser Catechism Composed by the Reverend Assembly of Divines at Westminster. With a Supplement of some Sermons on several Texts of Scripture","edition":"Thomas Parkhurst’s printing, 1692 (Burke Library, Union Theological Seminary)","published":1692,"place":"London","catalog":["Wing W1109","ESTC R32148"],"original":"https://www.proquest.com/docview/2248552422","pdf":"https://assets.symbolics.dev/cf78683799bd1ac861b7d8c07502d1962fe1c3a861578f724f71912a694c529e/watson-body-of-practical-divinity-1692.pdf","sha256":"cf78683799bd1ac861b7d8c07502d1962fe1c3a861578f724f71912a694c529e","pdf_source":null},"transcription":{"from":"eebo-tcp:A65285","checked":[{"against":"https://www.proquest.com/docview/2248552422","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading and every sermon’s first and last page, twenty pages drawn at random, and each prose part’s first and last page, word by word; the TCP’s I for the printing’s italic J throughout"}]},"license":"public-domain","notes":"Thomas Watson (c. 1620–1686), ejected from St Stephen’s Walbrook in 1662, preached these sermons on the Shorter Catechism (its “Preliminary Discourse” announces the catechising “the next Lord’s Day”); they were printed after his death “from his own Hand-Writing”, with a testimony by William Lorimer and a recommendation signed by William Bates, John Howe and twenty-four other ministers, and a supplement of five sermons on other texts. Later printings divide it as *A Body of Divinity*, *The Ten Commandments* and *The Lord’s Prayer*. Each entry is one of its sermons as the printing sets it, its `text` Markdown, its margin notes footnotes; four (083–086) begin where the printing sets a catechism question in black letter in the middle of one. Its `questions` are the catechism’s it treats, by its subject: Watson prints the first twenty-one, numbered his own way, and few after; he treats no question 32, 91 or 107 (his Lord’s Prayer ends with the sixth petition). An entry the printing heads only with its text is titled by its running head. The front matter and the supplement are `prose/`; the title page, the index of matters and Parkhurst’s catalogue of books are left out. Imported from EEBO-TCP A65285 by `scripts/import-tcp.mjs` (`--kind commentary --sermons`), keeping its spelling and its marks for what it couldn’t read (•, 〈◊〉, 〈…〉, and 〈 in non-Latin alphabet 〉 for Greek and Hebrew), but where the scan was read. `EMENDATIONS.md` gives the conventions (the TCP sets I for the printing’s italic J, here J) and every correction. The printing’s page numbers jump from 144 to 201 (printed “101”), 300 to 331, 544 to 801 and 880 to 965 with nothing wanting. The PDF is ProQuest’s scan of EEBO’s film, with ProQuest’s credit line taken off each page: the text was checked on it, and it is sharper than archive.org’s free scan of the same film ([bim_early-english-books-1641-1700_a-body-of-practical-divi_watson-thomas_1692](https://archive.org/details/bim_early-english-books-1641-1700_a-body-of-practical-divi_watson-thomas_1692))."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":101,"url":"/api/v1/documents/watson1692","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"a-catalogue-of-what","title":"A Catalogue of what Books Mr. Thomas Watson published","text":"- Three Treatises, *1.* The Christian’s Charter, shewing the Priviledges of a Believer. *2.* The Art of Divine Contentment. *3.* A Discourse of Meditation: To which is added, several Sermons preached Occasionally. *Quarto.*\n\n- The Beatitudes: or, a Discourse upon part of Christ’s famous Sermon on the Mount. Whereunto is added, Christ’s various Fulness; The Preciousness of the Soul; The Soul’s Malady and Cure; The Beauty of Grace; The Spiritual Watch; The Heavenly Race; The Sacred Anchor; The Trees of Righteousness; The Perfume of Love; The good Practitioner.\n\n- The Godly Man’s Character.\n\n- A Word of Comfort to the Church of God, in a Sermon. *Quarto.*\n\n- The Crown of Righteousness: at the Funeral of Mr. *Hoges,* Merchant. *Quarto.*\n\n- A Sermon preached *July 2,* at the Funeral of Mr. *John Wells,* late Pastor of *Olave-Jury, London.* By *Thomas Watson.* Quarto.\n\n- The Fight of Faith Crowned: or, a Sermon preached at the Funeral of the eminently Holy Man Mr. *Henry Stubs.* By *Thomas Watson.*\n\n- The Doctrine of Repentance, Useful for these Times.\n\n- Religion our true Interest: or Practical Notes upon the third Chapter of *Malachy,* the sixteen, seventeen, and eighteen Verses.\n\n- The Mischief of Sin, it brings a Person Low.\n\n- A Divine Cordial: or, the Transcendent Priviledge of Those that Love God, and are savingly Called.\n\n- The Holy Eucharist; or, the Mystery of the Lord’s Supper briefly explained.\n\n- A Plea for the Godly: Wherein is shown the Excellency of a Righteous Person.\n\n- The Duty of Self-denial briefly Opened and Urged.\n\n- Heaven taken by Storm."},{"name":"a-preliminary-discourse-to","title":"A Preliminary Discourse TO CATECHISING","text":"# COL. I.xxiii. If ye continue in the faith grounded and setled—\n\nIntending the next Lord’s Day to enter upon the Work of Catechising, it will not be amiss to give you this Preliminary Discourse as preparative to it; shewing you how needful it is for Christians to be well instructed in the Grounds of Religion: *If ye continue in the faith grounded and setled*—Two Propositions, *First,* It is the Duty of Christians to be setled in the Doctrine of Faith. *Second,* The best way for Christians to be setled, is to be well grounded.\n\nDoct. 1. *That it is the Duty of Christians to be setled in the Doctrine of Faith:* It is the Apostle’s Prayer, 1 Pet. 5.10. *The God of all grace stablish, strengthen, settle you.* That they might not be Meteors in the Air, but fixed Stars. The Apostle *Jude* speaks of *wandring Stars,* Verse 13. They are called wandring Stars, because as *Aristotle* saith, they do *saltare,* leap up and down and wander into several parts of the Heaven; and being but dry Exhalations, not made of that pure Coelestial Matter as the fixed Stars are, they often fall to the Earth. Now such as are not setled in Religion will at one time or other prove wandring Stars, they will lose their former Strictness, and wander from one Opinion to another. Such as are unsetled are of the Tribe of *Reuben, Unstable as water,* Gen. 49.4. Like a Ship without a Ballast, overturn’d with every Wind of Doctrine. *Beza* writes of one *Bolsectius,* whose Religion chang’d as the Moon. The *Arians* had *Annuam Fidem,* every Year a new Faith. These are not *Pillars in the Temple of God,* but *Reeds shaken* every way. The Apostle calls them *damnable Heresies,* 2 Pet. 2.1. A Man may go to Hell as well for Heresie as Adultery. To be unsetled in Religion argues want of Judgment: if their Heads were not giddy, they would not reel so fast from one Opinion to another. It argues Lightness; Feathers will be blown any way; so will feathery Christians: *Triticum non rapit. ventus, inanes paleae jactantur,* Cypr. Therefore such are compar’d to Children, Eph. 4.14. *That we be no more children tossed to and fro.* Children are fickle, sometimes of one mind, sometimes of another, nothing pleaseth them long: So unsetled Christians are childish, those Truths they embrace at one time, they reject at another; sometimes they like the Protestant Religion, and soon after they have a good mind to turn Papists. Now that you may labour to be setled, 〈 in non-Latin alphabet 〉, (as *Ignatius*) in the Faith, in unsetled Times of setled Judgments.\n\n1\\. It is the great End of the Word preach’d, to bring us to a Settlement in Religion: Eph. 4.11, 13. *And he gave some evangelists, and some pastors and teachers, for the edifying of the body of CHRIST, that we henceforth be no more children.* The Word is called an Hammer, *Jer.* 23.29. Every blow of the Hammer is to fasten the Nails of the Building; the Preacher’s Words are but to fasten you the more to Christ: they weaken themselves to strengthen and settle you. This is the grand Design of Preaching, not only for the Enlightning but for the Establishing of Souls; not only to guide them into the right Way, but to keep them in it; now if you be not setled, you do not answer God’s End in giving you the Ministry.\n\n2\\. To be setled in Religion is both a Christian’s Excellency and Honour; ’tis his Excellency, when the Milk is setled it turns to Cream; now he will be something zealous for Truth, walk in close Communion with God. And his Honour, Prov. 16.31. *The hoary head is a crown of glory, if it be found in the way of righteousness.* ’Tis one of the best sights to see an *old Disciple*; to see Silver Hairs adorn’d with Golden Vertues.\n\n3\\. Such as are not setled in the Faith, can never suffer for it: Scepticks in Religion will hardly ever prove Martyrs; they that are not setled do hang in *aequilibrio,* in suspence; when they think of the Joys of Heaven, then they will espouse the Gospel; but when they think of Persecution, then they desert it. Unsetled Christians do not consult what is *best,* but what is *safest:* The Apostate (*saith* Tertullian) seems to put God and Satan in Ballance, and having weighed both their Services, prefers the Devil’s Service, and proclaims him to be the best Master: and in this sence may be said to put Christ to open shame, *Heb.* 6.6. They will never suffer for the Truth, but be as a Souldier that leaves his Colours, and runs over to the Enemy’s side; he will fight on the Devil’s side for Pay.\n\n4\\. Not to be setled in the Faith is highly provoking to God: To espouse the Truth and then fall away, brings an ill Report on the Gospel, which will not go unpunished: Psal. 78.57, 59. *They turned back and dealt unfaithfully: When God heard this he was wrath, and greatly abhorred Israel.* The Apostate drops as a Windfall into the Devil’s Mouth.\n\n5\\. Is ye are not setled in Religion, you will never grow: We are commanded to grow up *into the Head Christ,* Eph. 4.15. But if we are unsetled no growing: *Planta quae saepe transfertur non coalescit*; The Plant which is continually removing never thrives. He can no more grow in Godliness, which is unsetled, then a Bone can grow in the Body that is out of joynt.\n\n6\\. What great need there is to be setled, because indeed there are so many things to unsettle us, and make us fall away gradually from the Truth. Seducers are abroad whose work is to draw away People from the Principles of Religion, 1 Joh. 2.26. *These things have I written concerning them that seduce you.* Seducers are the Devil’s Factors, they are of all others the greatest Fellons that would rob you of the Truth: Seducers are 〈 in non-Latin alphabet 〉, they have Silver Tongues, a fair Tongue can put off bad Wares; they have a slight to deceive, *Eph.* 4.14. The *Greek* word there 〈 in non-Latin alphabet 〉, taken from those that can cog a Dye, and cast it for the best advantage. So Seducers are Impostors, they can cog a Dye, they can so dissemble and sophisticate the Truth, that they can deceive others. Now the Style by which Seducers use to deceive is,\n\n1\\. By Wisdom of Words, Rom. 16.18. *By good words and fair speeches they deceive the hearts of the simple.* They have fine elegant Phrases, flattering Language, whereby they work on the weaker sort; as being Christed with Christ, and the Light within them.\n\n2\\. Another Slight is a Pretence of Extraordinary Piety, that so People may admire them, and suck in their Doctrine. They seem to be Men of Zeal and Sanctity, and to be divinely inspir’d: they pretend Revelations, as *Munster, Michel Servetus,* and other of the Anabaptists in *Germany*; though they were tainted with Pride, Lust and Avarice.\n\n3\\. A third Slight, or Cheat Seducers have, is a labouring to *villifie and nullifie* sound orthodox Teachers; they would eclipse those that bring the Truth; like unto the black Vapors that darken the Light of Heaven: They would Defame others that themselves may be more admired. Thus the false Teachers cried down *Paul,* that they might be received, *Gal.* 4.17.\n\n4\\. The fourth Slight or Cheat of Seducers is by *preaching Doctrines of Liberty:* As the *Antinomian* preacheth, That Men are freed from the Moral Law, the Rule as well as the Curse. He preacheth that Christ hath done all for them, and they need do nothing. So he makes the Doctrine of Free-grace a Key to open the Door to all Licentiousness.\n\n5\\. Another thing to unsettle Christians, is Persecutors, 2 *Tim.* 3.12. The Gospel is a Rose cannot be pluck’d without Prickles. The Legacy Christ hath bequeath’d is the CROSS. While there is a Devil and a wicked Man in the World, never expect a Charter of Exemption from Trouble; And how many fall away in an Hour of Persecution? *Rev.* 12.3, 4. *There appeared a great red dragon, having seven heads, and ten horns; and his tail drew the third part of the stars of heaven:* The Red Dragon, the Heathenish Empire, and his Tail, *viz.* his Power and Subtilty drew away Stars, *viz.* Eminent Professors that seemed to shine as Stars in the Firmament of the Church. Therefore we see what need there is to be setled in the Truth, for fear the Tail of the Dragon cast us to the Earth.\n\n6\\. To be unsetled in Good is the Sin of the Devil’s, *Jude* 6. They are called *Morning Stars,* Job 38.7. but *falling Stars*; they were *holy* but *mutable.* As the Vessel is overturn’d with the Sail, so their Sails being swel’d with Pride, were overturn’d, 1 *Tim.* 3.6. By Unsetledness who dost thou imitate but laps’d Angels. The Devil was the first Apostate. So much for the first Proposition, *That it is a great Duty of Christians to be setled.* The Sons of *Sion* should be like *Mount Sion* which cannot be removed.\n\n*Second,* The second Proposition is, That the way for Christians to be setled, is to be well grounded: *If ye continue grounded and setled*; the *Greek* word 〈 in non-Latin alphabet 〉, *grounded,* a Metaphor, it alludes to a building that hath the Foundation well laid; so Christians should be grounded in the Essential Points of Religion, and have their Foundation well laid.\n\nHere let me speak to two things: 1. That we should be grounded in the Knowledge of Fundamentals. 2. That this grounding is the best way to Setling.\n\n1\\. That we should be grounded in the Knowledge of Fundamentals: The Apostle speaks of the *first Principles of the Oracles* of God, *Heb.* 5.12. In all Arts and Sciences, Logick, Physick, Mathematicks, there are some *Praecognita,* some Rules and Principles that must necessarily be known to the Practise of those Arts. So in Divinity there must be the first Principles laid down. The Knowledge of the Grounds and Principles of Religion is exceeding useful:\n\n1\\. Else we cannot serve God aright; we can never worship God acceptably unless we worship him regularly: And how can we do that, if we are ignorant of the Rules and Elements of Religion? We are bid to give God a reasonable Service, *Rom.* 12.1. If we understand not the Grounds of Religion, how can it be a reasonable Service.\n\n2\\. Knowledge of the Grounds of Religion much enricheth the Mind: It is a *Lamp to our Feet,* it directs us in the whole Course of Christianity, as the Eye directs the Body. Knowledge of Fundamentals is the Golden Key that opens the chief Mysteries of Religion; it gives us a whole System and Body of Divinity exactly drawn in all its Lineaments and lively Colours, it helps us to understand many of those 〈 in non-Latin alphabet 〉, those difficult things which do occur in the reading of the Word; it helps to unty many Scripture-Knots.\n\n3\\. Armour of Proof; it doth furnish us with Weapons to fight against the Adversaries of the Truth.\n\n4\\. It is the Holy Seed of which Grace is form’d: ’Tis *semen fidei,* the Seed of Faith, *Psal.* 9.10. ’Tis *Radix Amoris,* the Root of Love, Eph. 3.17. *Being rooted and grounded in love.* The Knowledge of Principles conduceth to the making of a compleat Christian.\n\n2\\. That this Grounding is the best way to Setling: *Grounded and setled,* a Tree that it may be well setled, must be well rooted; so if you would be well setled in Religion, you must be rooted in the Principles of it. He in *Plutarch* set up a dead Man, and he would not stand, O, saith he, 〈 in non-Latin alphabet 〉, *there must be something within.* So that we may stand in shaking Times, there must be a Principle of Knowledge within; *first grounded and then setled.* That the Ship may be kept from overturning, it must have its Anchor fastned; Knowledge of Principles is to the Soul as the Anchor to the Ship, that holds it steddy in the midst of all the rolling Waves of Errour, or the violent Winds of Persecution. First grounded and then setled.\n\n*Use* 1. See the reason why so many People are Unsetled, ready to embrace every Novel Opinion, and dress themselves in as many Religions as they do Fashions; it is because they are ungrounded. See how the Apostle joyns these two together, 〈 in non-Latin alphabet 〉, *Unlearned and unstable,* 2 Pet. 3.16. Such as are unlearned in the main Points of Divinity, will be unstable; as the Body cannot be strong that hath the Sinews shrunk, so neither can that Christian be strong in Religion who wants the Grounds of Knowledge, which are the Sinews to strengthen and stablish him.\n\n*Use* 2. See then what great Necessity there is of laying down all the main Grounds of Religion in a way of Catechise, that the weakest Judgment may be instructed in the Knowledge of the Truth, and strengthned in the Love of it. Catechising is the best Expedient for the Grounding and Setling of People. I fear one reason why there hath been no more Good done by Preaching, hath been because the chief Heads and Articles in Religion have not been explained in a Catechistical Way: Catechising is the laying the Foundation, *Heb.* 6.7. To Preach and not to Catechise, is to build without a Foundation; this way of Catechising is not Novel, it is Apostolical; the Primitive Church had their Forms of Catechism. So much those Phrases imply, a *form of sound words,* 2 Tim. 1.13. And the first Principles of the Oracles of God, *Heb.* 6.1. And since the Church had their *Catechumenoi,* as *Grotius* and *Erasmus* observe. Many of the Ancient Fathers have written for it, as *Fulgentius, Austin, Theodoret, Lactantius,* and others. God hath given great Success to it. By this laying down of Grounds of Religion Catechistically, Christians have been clearly instructed and wondrously built up in the Christian Faith. Insomuch that *Julian* the Apostate seeing the great success of Catechising, did put down all Schools, and Places of Publick Literature and Instructing of Youth. ’Tis my Design therefore (with the Blessing of God,) to begin this Work of Catechising, the next Sabbath Day; and I intend every other Sabbath in the Afternoon, to make it my whole Work to lay down the Grounds and Fundamentals of Religion in a Catechistical Way. If I am hindered in this Work by Men, or taken away by Death, I hope God will raise up some other Labourer in the Vineyard among you, that may perfect this Work which I am now beginning."},{"name":"advertisement","title":"ADVERTISEMENT","text":"There are many single Sermons on Variety of Occasions, as at Fasts, Thanksgivings, Sacrament Discourses, besides several Subjects handled in many Sermons on each Text of Scripture, left under Mr. *Thomas Watson*’s one Hand-writing, if these find Acceptance, in due time (after their being perused by some Learned Divine) may be published.\n\nTho. Parkhurst.\n\n*Aug.* 28th, 1692."},{"name":"against-being-weary-in","title":"Against being weary in well-doing","text":"*Gal. 6.9.* And let us not be weary in well-doing, for in due Season we shall reap, if we faint not.\n\nIN the Verses before the Text, the Apostle had laid down a Proposition, *What a Man soweth that shall he reap,* v. 7. He that sows in Sin, shall reap in Sorrow; he that Sows the Seeds of Grace, shall reap Glory: There is the Proposition. In the Text, the Apostle makes the application, *Let us not be weary of well-doing.* We that have sown the good Seed of Repentance, and an Holy Life, *let us not be weary, for in due season we shall reap, if we faint not.*\n\n- First, A *Dehortation; Let us not be weary.*\n\n- Secondly, The *Argument; We shall reap in due season.*\n\nFirst, A *Dehortation; 〈 in non-Latin alphabet 〉; Let us not be weary.* Where there is, I. Something *implied*; that we are apt to be weary in well-doing. II. Something *expressed*; that we ought not to be weary in well-doing.\n\nI. The thing *implied,* that we are apt to be weary in well-doing. This lassitude and weariness is not from the regenerate part, but the fleshly; as *Peter*’s sinking in the Water, was not from the Faith in him, but the Fear: This weariness in a Christian course is occasioned from four Things.\n\n1\\. From the *revilings* of the World: *Psal.* 41.5. *My Enemies speak evil of me.* Innocency is no shield against reproach; But why should this make us weary of well-doing? Will a Soldier run from his Colours, and quit the Field, because of a little Small-shot? Did not Jesus Christ undergo reproach for us, when the *Jews* put a Crown of Thorns on him, and bowed the Knee in scorn? Is it any dishonour to us to be reproached for doing that which is *Good*? Is it any disparagement to a Virgin to be reproached for her Beauty and Chastity? Our reproaches for Christ we should bind as a *Crown* about our Head. Now a *Spirit of Glory* rests upon us, 1 *Pet.* 4.14. *If ye be reproached for the Name of Christ, happy are ye; for a Spirit of God and* of Glory resteth upon you. *Regium est benè facere & malè audire: He that clips our Credit to make it weigh lighter, makes our Crown heavier.*\n\n2\\. That which is apt to occasion weariness in well-doing, is the present *sufferings* we are exposed to: 2 *Cor.* 4.8. *We are troubled on every side,* like a Ship that hath the Pirates shooting at it on both sides. The Cross is the Saint’s Joynture, 2 *Tim.* 3.12. But why should this make us weary of well-doing? Is not our Life a *Warfare*? ’Tis no more strange to meet with Sufferings in Religion, than for a Mariner to meet with Storms, or a Soldier to meet with Bullets. Do not we consider upon what terms we entred into Religion? Did not we Vow in Baptism to Fight under Christ’s Banner? Doth not our Lord tell us we must *take up the Cross and follow him,* Matth. 16.24. Is not this part of the Legacy Christ hath bequeathed us? *Joh.* 16.33. We would partake of Christ’s Glory, but not of his Sufferings. Besides, doth not many a Man suffer for his Sins? Do not Men’s Lusts bring them to an untimely end? Do Men suffer for their Sins, and do we think much to suffer for Christ? How did St. *Paul* rejoice in Sufferings! 2 *Cor.* 7.4. How did he rattle his Chain that he wore for Christ? How did he Glory in it, 〈 in non-Latin alphabet 〉, *As a Woman that is proud of her Jewels: Chrysost.* Why should Sufferings make us faint? Who would not be willing to tread upon a few Thorns that is going to a Kingdom?\n\n3\\. That which is apt to occasion weariness in well-doing, is the *deferring* of the Reward. We are apt to be discouraged and grow weary, if we have not what we desire presently; we are all for *present pay.* But consider,\n\n1\\. Our Work is *not yet done,* we have not yet *finished the Faith*: The Servant doth not receive his pay till his Work be done. Even Christ’s reward was deferred till he had done his Work; when he had compleated our Redemption, and said upon the Cross *it is finished,* then he entred into Glory. God doth not think it meet we should have our *pay beforehand.*\n\n2\\. God defers the reward to make Heaven more welcome to us. *Quo longius defertur eò suavius laetatur*: After all our Praying, Weeping, Suffering, how sweet will the Wine of Paradise taste! Nay, the longer the reward is deferred, the *greater* will it be; the longest Voyages have the greatest Returns.\n\n4\\. That which is apt to occasion weariness in well-doing, is the difficulty of a Christians Work. *Superas evadere ad auras, hic labor hoc opus est.* A Christian hath no time to lie Fallow; he hath many Precepts to obey, Promises to believe, Temptations to resist; his whole Life is a Race; he must Watch and Pray; he must put forth not only *Diligence,* but *Violence* for Heaven. But why should this make us weary? Difficulty whets a generous Mind. The Soldiers Life hath its difficulties, but they raise his Spirits the more; he loves to encounter hardship, and will endure a Bloody Fight for a Golden Harvest.\n\nBesides, where there is the *least Principle of Grace,* it renders the way of Religion *easie and pleasant.* When the Load-stone draws, it is easie for the Iron to move. When God’s Spirit draws, we move in the way of Religion, with facility and delight. *Spiritu Sancto accenditur renatorum voluntas.* Aug. Christ’s Service is *freedom. Psal.* 119.45. *I will walk at Liberty*: to serve God, to love God, to enjoy God, is the sweetest Liberty in the World; besides, while we serve God we gratifie our selves: As he who digs in a Mine, while he sweats he gets Gold; while we glorifie God, we promote our own Glory.\n\nII. The Second thing expressed is, *that we should not grow weary in a Christian course,* we should not tire in our Race; *Let us not be weary in well-doing.* The *Greek* Word to be *weary,* 〈 in non-Latin alphabet 〉, signifies, *to shrink back as Cowards in War*: Let it not be thus with us; let us not shrink back from Christ’s Colours. *Heb.* 4.14. *Let us hold fast our profession*: We must not only hold forth our profession, but hold fast our profession: Our zeal in Religion should be as the Fire on the Altar, which never went out, *Lev.* 6.13. *Non pugnanti sed vincenti dabitur Corona,* Aug. *The Crown is not given to him that Fights, but to him that overcomes.*\n\n1 *Vse. Redargution.* It *reproves* such as are weary of well-doing. There are Falling Stars. 2 *Tim.* 4.10. *Demas* forsook God, and afterwards became a Priest in an Idol Temple: *Dorotheus.* Hos. 8.3. *Israel hath cast off the thing that is good.* Many have thrown off Christ’s Livery; they have left off an Holy course of Life, they have turned to *Worldliness* or *Wantonness, Gal.* 5.7. *Ye did run well, who hindred you?* Why did you tire in your Race? It is sad to see those who formerly seemed to be eminent Saints; Stars of the first magnitude; yet now are fallen away, and are ready to embrace either the Mass or the *Alcoran*; that which begins in Hypocrisie ends in Apostacy. 2 *Pet.* 2.21. *It had been better for them not to have known the way of righteousness, than after they have known it to turn from the Holy Commandment.*\n\n2 *Vse. Exhortation. Let us not be weary in well-doing.* Consider,\n\n1\\. The Way of Religion is of *Good Report*: Heb. 11.2. *By Faith the Elders obtained a Good Report.* Shall we be weary of that which is our Credit? If indeed the Christian Religion were a thing that would bring shame or loss (as the Ways of Sin do) then we had cause to desert it, and grow weary of it; but it brings Honour, *Prov.* 4.9. *He shall give to thy Head an Ornament of Grace.* Besides the Credit, an Holy course of Life brings inward *Joy* and *Delight*: Prov. 3.17. *All her ways are pleasantness.* What sweet Musick doth the Bird of Conscience make in the Breast? *Act.* 9.31. *Walking in the fear of the Lord, and in the Comforts of the Holy Ghost.* Why then should we be weary of well-doing?\n\n2\\. The *Beauty* of a Christian is to hold on in Piety without being weary: *Act.* 21.16. *Mnason of Cyprus an old Disciple.* ’Tis a beautiful sight to see Silver Hairs crowned with Golden Vertues. The Beauty of a thing is when it comes to be finished. The Beauty of a Picture is, when it is drawn out in its full Lineaments, and laid in its Orient Colours. The Beauty of a Christian is when he hath *finished his Faith,* 2 *Tim.* 4.7. It was the Glory of the Church of *Thyatira,* she kept her best Wine till last. *Rev.* 2.19. *I know thy Works, and the last to be more than the first.*\n\n3\\. Such as are weary of well-doing, it is a sign they never acted in Religion from a *right Principle.* Things that proceed from a Principle of Life do not cease, as the beating of the Pulse: But things that move from an artificial Spring are soon at an end, as the Motion of a Watch. Unsound Hearts move only from the external Spring of Applause or Preferment; and when these fail their seeming Goodness ceaseth. Naturalists observe of the *Chelydonian* Stone, that it retains its Virtue no longer than it is inclosed in Gold, take it out of the Gold and it loseth its Virtue: False Hearts retain their Goodness no longer than they are inclosed in Golden Preferments; take them out of the Gold, and they lose all their seeming Piety. Such as are weary of well-doing, never served God out of *choice,* or from a Principle of *Faith.* If the Water in a Cistern fail, it is because it is not fed from a Fountain: If Men’s Religion fails, it is because it wants that Fountain-Grace of Faith to feed it.\n\n4\\. *God is never weary of doing us Good*; therefore we should not be weary of serving him. The Honey-comb of Mercy is continually dropping upon us. God sends us in fresh Provisions every Day; he gives us the *finest of the Wheat*; he is not weary of watching over us, but keeps a continual Guard about us. *Psal.* 21.3. God is not weary of detecting and defeating the Plots of our Enemies. And shall we be weary of engaging in his Service? A King that is continually obliging his Subject by Gifts and Gratituites, that Subject hath no cause to be weary of serving his Prince.\n\n5\\. If we grow weary, and throw off Religion, we make all we have done null and void. *Ezek.* 18.24. *When the Righteous turneth away from his righteousness, all his righteousness that he hath done shall not be mentioned.* He who hath been serving God, and doing Angel’s Work, if once he grows weary and desists, he unravels all his Work, and misseth of the recompence of reward: *He that runs half a Race, and then tires, loseth the Garland.* O what *folly* is it to do well a while, and then by Apostasie to unravel all: As if a Limner should with his Pencil draw a fair Picture, and then come with his Spunge and wipe it out again.\n\n6\\. Consider the *Examples* of such as have continued their Progress unweariably in a Christian course. The Apostle sets before our Eyes a *Cloud* of *Witnesses*: Heb. 12.1. *Being compassed about with so great a Cloud of Witnesses, let us run the Race that is set before us*; let us run it with celerity and constancy. How many Noble Martyrs and Confessors of old, have walked in the ways of God, though they have been strew’d with Thorns? they scorned Preferments, laughed at imprisonments, and their love to Christ burned hotter than the Fire. *Polycarp,* when he came before the Proconsul, and he bad him deny Christ; he replyed, *Octoginta fexannos illi inservii,* &c. *I have served Christ these* 86 *years, and he hath not once hurt me, and shall I deny him now? Tertullian* saith, such was the constancy of the Primitive Saints that the Persecutors, cryed out, *Quae miseria est haec? What a Misery is this, that we are more weary in tormenting than they are in enduring Torment,* Let us tread in their steps, who through Faith and Patience inherit the Promises.\n\n7\\. It will be our *Comfort* on our *Death-bed,* to review a well-spent Life. It was *Augustus*’s wish, that he might have an 〈 in non-Latin alphabet 〉, a quiet, easie Death. If any thing make our Pillow easie at Death, it will be this, that we have been unweariable in God’s Work: This will be a Death-bed Cordial. Did you ever know any repent at Death, that they have been too Holy? Many have repented that they have followed the World too much; not that they have prayed too much, that they have repented too much. What hath made Death sweet, but that they have *finished their Course and kept the Faith?*\n\n8\\. Think of the *Great Reward* we shall have, if we do not give over, or grow weary, and that is *Glory and Immortality.*\n\n1\\. This Glory is *ponderous*; ’tis called, 〈 in non-Latin alphabet 〉, *a Weight of Glory,* 2 *Cor.* 4.17. The Weight adds to the Worth; the weightier a Crown of Gold is, the more it is worth.\n\n2\\. It is *satisfying,* Psal. 17.15. *I shall be satisfied when I awake with thy likeness.* This Glory will abundantly *recompense* all our Labours and Sufferings. The Joy of *Harvest makes amends for all the Labour in sowing.* O what an Harvest shall the Saints reap! It will be always reaping time in Heaven; and this reaping will be in the due season: So the Apostle saith in the Text, *we shall reap, 〈 in non-Latin alphabet 〉, in due Season.* The Husband-man doth not desire to reap till the *Season*; he will not reap his Corn while it is green, but when it is ripe: So we shall reap the Reward of Glory in *due Season*: When our Work is done, when our Sins are purged out, when our Graces are come to their full growth, then is the Season of reaping: Therefore let us not be weary of well-doing, but hold on in Prayer, Reading, and all the Exercises of Religion, we shall *reap in due season, if we faint not.* To keep us from fainting, know, that the Reward promised is very near: *Rom.* 13.11. *Our Salvation is nearer than when we believed.* We are but within a few Days March of the Heavenly *Canaan.* It is but a few more Prayers, and Tears shed, and we shall be perfected in Glory; as that Martyr, Dr. *Taylor,* said, *I have but one Style more to go over, and I shall be at my Father’s House.* Stay but a while, Christians, and your Troubles will be over, and your Coronation-Day shall come. Christ, who is the *Oracle* of Truth, hath said, *Behold I come quickly,* Rev. 22.20. And yet *Death*’s coming is sooner than Christ’s Personal coming; and then begins the Saints Blessed *Jubile.*\n\n*Quest.* What Means shall we use, that we may not wax weary in a Christian course.\n\n*Answ.* 1. Let us, *otium excutere,* shake off Spiritual Sloath. Sloath saith, there is a Lyon in the way. He who is sloathful, will soon grow weary; he is fitter to lie on his Couch, than to run a Race. It is a strange Sight, to see a busie Devil, and an idle Christian.\n\n*Answ.* 2. If we would not grow weary, let us pray for *persevering* Grace: It was *David*’s Prayer, *Psal.* 119.117. *Hold thou me up, and I shall be safe*: And it was *Beza*’s Prayer, *Domine, quod Coepisti perfice,* &c. *Lord, perfect what thou hast begun in me, that I may not suffer Shipwrack within sight of the Haven.* That we may hold on a Christian Course, let us labour for Three persevering Graces.\n\n1\\. *Faith.* Faith keeps from Fainting; Faith gives a Substance to Things not seen, and makes them to be as it were *present, Heb.* 11.1. As a Perspective-Glass makes those things which are at a distance near to the Eye; so to Faith, Heaven and Glory seem near. A Christian will not be weary of Service, that hath the Crown in his Eye.\n\n2\\. The Second persevering Grace is *Hope. Credula vitam spes fovet: Hope animates the Spirits*; it is to the Soul, as the Cork to the Net, which keeps it from sinking. Hope breeds Patience, and Patience breeds Perseverance. Hope is compared to an Anchor, *Heb.* 6.19. The Christian never sinks, but when he casts away his Anchor.\n\n3\\. Persevering Grace is *Love.* Love makes a Man that he is never weary. Love may be compared to the Rod of Mirtle in the Traveller’s Hand, which refresheth him and keeps him from being weary in his Journey. He who loves the World is never weary of following the World; he who loves God will not be weary of serving him: That is the Reason, why the Saints and Angels in Heaven, are never weary of Praising and Worshiping God; because their Love to God is perfect; and Love turns Service into Delight. Get the Love of God in your Hearts, and you will run in his Ways, and not be weary."},{"name":"an-addition-of-some","title":"An Addition of some Sermons Preached by the Reverend Mr. Tho. Watson, formerly Minister of St. Stephen’s Walbrook","text":"## Of Wisdom and Innocency\n\n*Matth. 10.16.* Be ye therefore wise as Serpents, and harmless as Doves.\n\nTHE Apostle saith, *All Scripture is of Divine inspiration,* 2 Tim. 3.16. God’s Word is compared to a *Lamp,* for its enlightning quality, *Psal.* 119.105. and to *Silver refined,* for its enriching quality, *Psal.* 12.6. Among other parts of Sacred Writ, this in the Text, is not the least; *Be ye wise as Serpents, and innocent as Doves.* This is the Speech of our Blessed Saviour. His Lips were a *Tree of Life which fed many.* His Works were Miracles, his Words were Oracles, and deserve to be engraven upon our hearts, as with the *point of a Diamond.*\n\nThis is a golden Sentence; *Be ye wise as Serpents, and innocent as Doves.* Our Lord Jesus, in this Chapter,\n\n*First,* Gives his Apostles their Commission.\n\n*Secondly,* Foretells their Danger.\n\n*Thirdly,* Gives them several Instructions.\n\nI. Christ gives his Apostles their *Commission.* Before they went abroad to preach, Christ ordains them, *vers.* 5. *These Twelve Jesus sent forth.* Those who exercise in the Ministerial Function, must have a *Lawful Call.* Hebr. 5.4. *No Man takes this Honour to himself, but he who is called of God.* Christ gave not only the Apostles and Prophets a Call to their Office, (who were *extraordinary Ministers*;) but even *Pastors and Teachers,* Ephes. 4.11.\n\n*Quest.* But if one have Gifts, is not this sufficient to the Ministerial Office?\n\n*Answ.* No: As Grace is not sufficient to make a Minister, so neither Gifts; therefore it is observable, that the Scripture puts a difference between *Gifting* and *Sending. Rom.* 10.15. *How shall they Preach, unless they be Sent?* If Gifts were enough to constitute a Minister, the Apostle should have said, *How shall they Preach unless they be Gifted?* But he saith, *unless they be Sent*: Which denotes a lawful Call, or Investiture into the Office. The Attorney that pleads at the Barr may have as good Gifts as the Judge that sits upon the Bench; but he must have a lawful Commission before he sit as Judge. If it be thus in *Matters Civil,* then much more in *Church-Matters,* which are of an higher Concern. Those therefore who usurp the Work of the Ministry without being solemnly set apart for it, discover more *Pride* than *Zeal*; and they can expect no Blessing. *Jer.* 23.32. *I sent them not, nor commanded them, therefore they shall not profit this People, saith the Lord.* So much for the First; the Apostles Commission they received: *These Twelve Jesus sent forth.*\n\nII. Christ *foretells* their Danger, *ver.* 16. *Behold I send you forth as Sheep in the midst of Wolves.* The Apostles were going about a *glorious* Work, but an *hazardous* Work; they would meet with Enemies fierce and savage, like Wolves. As *all* that will live godly in Christ, shall meet with Sufferings; so commonly Christ’s Ambassadors encounter the deepest Trials. Most of the Apostles died by the hands of Tyrants. *Peter* was crucified with his head downwards. *Luke* the Evangelist was executed on an Olive-Tree. *John* was cast by *Domitian* into a Vessel of scalding Oyl. *Maximinus* the Emperor (as *Eusebius* relates) gave charge to his Officers to put none to death, but 〈 in non-Latin alphabet 〉; the Governors and Pastors of the Church. The Ministers are Christ’s *Antesignani,* his Ensign-bearers to carry his Colours; therefore they are most shot at: They hold forth his Truth: *Phil.* 1.17. *I am set for the defence of the Gospel.* The Greek Word 〈 in non-Latin alphabet 〉, alludes to a Soldier that is set in the Forefront of the Battel, and hath all the Bullets flying about his Ears. The Minister’s Work is to part between Men and their Sins; and this causeth opposition. When *Paul* preached against *Diana,* all the City was in an uproar, *Acts* 19. This may stir up Prayer for Christ’s Ministers, that they may be able to withstand the Assaults of the Enemy, 2 *Thes.* 3.2.\n\nIII. Christ gives the Apostles their *Instructions*; whereof this was one in the Text; *Be ye wise as Serpents, and innocent as Doves.* 1. The Exhortation: *Be ye wise.* 2. The Simile, *as Serpents.* 3. The Qualification of this Wisdom; a Wisdom mixt with Innocency; *Harmless as Doves.*\n\nThis *Vnion* of the Dove and the Serpent, is hard to find. *Mat.* 24.45. *Who then is a wise and faithful Servant?* On which Place, saith St. *Chrysostom,* It is an hard matter to find one *faithful* and *wise. Faithful,* there is the *Dove; Wise,* there is the *Serpent.* ’Tis hard to find both: If one would seek for a faithful Man, questionless he may find many; if for a wise Man, he may find many; but if he seek for one both wise and faithful, this is *rara avis,* hard to find: yet, it is possible, though not common. *Moses,* a man *learned in all the Wisdom of the Egyptians,* Acts 7.22. There was the Wisdom of the Serpent: And the meekest man alive, *Numb.* 12.3. Now the Man *Moses was very meek above all the men upon the face of the Earth*; there was the Innocency of the Dove. *Daniel* was an excellent person, *Dan.* 5.14. *Excellent Wisdom is found in thee*; there was the Prudence of the Serpent: And, *Dan.* 6.4. The Presidents and *Princes sought to find occasion against Daniel; but they could find no occasion or fault*: Behold here the innocency of the Dove. Look on St. *Paul, Acts* 23.6. *When Paul perceived that the one part were Sadduces, and the other Pharisees, he cried out, I am a Pharisee*; By which Speech *Paul* got all the Pharisees on his side: Here was the Wisdom of the Serpent. And, *ver.* 1. *I have lived in all good Conscience before God until this day*: Here was the innocency of the Dove. How amiable is this, the *Vnion of the Dove and the Serpent?* The Scripture joins these two together, *Meekness of Wisdom,* Jam. 3.13. *Wisdom,* there is the Serpent; *Meekness,* there is the Dove. This beautifies a Christian, when he hath the *Serpent*’s *Eye* in the *Dove’s Head.* We must have Innocency with our Wisdom, else our Wisdom is but *Craftiness*; and we must have Wisdom with our Innocency, else our Innocency is but *Weakness.* We must have the Innocency of the Dove, that we may not circumvent others; and we must have the Wisdom of the Serpent, that others may not circumvent us. We must have the Innocency of the Dove, that we may not betray the Truth; and the Wisdom of the Serpent, that we may not betray our selves. In short, Religion without Policy, is too weak to be safe: Policy without Religion, is too subtil to be good. When Wisdom and Innocency, like *Castor* and *Pollux,* appear together, they presage the Soul’s Happiness.\n\n*Doct.* 3. That Christians must be both *wise* and *innocent.*\n\nI begin with the first, *Wise: Be ye wise as Serpents.*\n\n1\\. I shall speak concerning Wisdom *in general. Solomon* saith, *Wisdom is the principal thing,* Prov. 4.7. *’Tis better than Riches,* Prov. 31.14. *Happy is the Man that findeth Wisdom▪ for the Merchandise of it is better than the Merchandise of Silver.* If the Mountains were *Pearl,* if every sand of the Sea were a *Diamond,* it were not comparable to Wisdom. Without Wisdom a person is like a Ship without a Pilot, in danger to split upon Rocks. *Job* sets forth the Encomium and Praise of Wisdom, *Job.* 28.13, 18. *The Price of Wisdom is above Rubies.* The *Ruby* is a precious Stone, transparent, of a *red fiery colour.* It is reported of one of the Kings of *India,* that he wore a Ruby of that bigness and splendor, that he might be seen by it in the dark: But Wisdom casts a more sparkling colour than the *Ruby*; it makes us shine *as Angels.* No Chain of Pearl you wear, doth so adorn you as Wisdom. Wisdom consists chiefly in three things.\n\n- 1\\. Knowledge to discern.\n\n- 2\\. Skill to judge.\n\n- 3\\. Activity to prosecute.\n\n1\\. Knowledge to discern wherein Happiness lies.\n\n2\\. Skill to judge what will be the fittest Means to conduce to it.\n\n3\\. Activity to prosecute those things which will certainly accomplish that End. So much for Wisdom in general.\n\nMore *particularly*: Wisdom is variously distinguished. ’Tis either *Natural,* or *Moral,* or *Theological.*\n\n1\\. *A Natural* Wisdom: Which is seen in finding out the *Arcana Naturae,* the Secrets of Nature. *Aristotle* was by some of the Ancients called an Eagle fallen from the Clouds, because he was of such raised Intellectuals, and had so profound an insight into the Causes of Things. This Natural Wisdom is *adorning*; but it is not *sufficient* to Salvation. St. *Hierom* brings in *Aristotle* with his Syllogisms, and *Tully* with his Rhetorick, crying out in Hell.\n\n2\\. A *Moral* Wisdom: Which consists in two Things; *Malum respuendo, Bonum elegendo*: Moral Wisdom lies in the rejection of those things which are prejudicial, and the election of those things which are beneficial. This is called *PRVDENCE.* Knowledge without Prudence may do hurt: Many a man’s Wit hath undone him for want of Wisdom.\n\n3\\. A *Theological,* or *Sacred* Wisdom: which is our *knowing of God*: who is the supream and sovereign Good. *Greece* was counted the Eye of the World, for Wisdom, and *Athens* the Eye of *Greece*; but neither of them knew God. *Acts* 17.23. *I found an Altar with this Inscription, 〈 in non-Latin alphabet 〉; To the unknown God.* To know God, in whom is both *Verum & Bonum,* Truth and Goodness, is the Master-piece of Wisdom. 1 *Chron.* 28.9. *And thou Solomon my Son, know thou the God of thy Father.* And this knowledge of God is *through Christ.* Christ is the *Glass* in which the Face of God is seen, *Col.* 1.15. And then we know God *aright,* when we know him not only with a knowledge of *Speculation,* but *Appropriation. Psal.* 48.14. *This God is OVR God.* This knowledge of God is the most *sublime* Wisdom; therefore ’tis called 〈 in non-Latin alphabet 〉; *Wisdom from above,* Jam. 3.17.\n\nBut to come nearer to the Text, and speak of the *Wisdom of the Serpent: Be ye wise as Serpents.*\n\n*Quest.* But must we in every thing be like the Serpent?\n\n*Answ.* No. Our Saviour meant not that in every thing we should imitate the Serpent. I shall shew you, 1. Wherein we should not be like the Serpent. 2. Wherein we should be like the Serpent.\n\nI. Wherein we should not be like the Serpent.\n\n1\\. The Serpent *eats Dust.* Isa. 65.25. *Dust shall be the Serpent’s Meat*: It was a Curse upon the Serpent. Thus we should not be like the Serpent, to feed immoderately on earthly Things. It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels, to eat greedily the Serpent’s Meat: A Christian hath better Food to feed on; the heavenly Manna, the precious Promises, the Body and Blood of Christ. ’Tis counted a Miracle to find a Diamond in a Gold-Mine; and it is as great a Miracle to find Christ, the Pearl of Price, in an earthly heart. The *Lapwing* wears a little Coronet on its head, yet feeds on dung. To have a Crown of Profession on the head, yet feed inordinately on these dunghil-Comforts, is unworthy of a Christian. What a poor contemptible thing is the World? It cannot fill the Heart: If Satan should take a Christian up to the top of the Pinacle, and shew him all the Kingdoms and Glory of the World, what could he shew him, but a 〈 in non-Latin alphabet 〉, a *Shew,* a pleasant Delusion? There is a *lawful Vse* God allows of these outward things; but the Sin is in the *Excess.* The Bee may suck a little Honey from the Leaf; but put it in a Barrel of Honey, and it is drown’d. The wicked are thus characterized, *Ephes.* 3.19. *They mind earthly things.* They are like *Saul, hid among the Stuff.* We should be as *Eagles* flying aloft towards Heaven, not as *Serpents,* creeping on the Earth, and licking the Dust.\n\n2\\. The Serpent is *deceitful.* The Serpent useth many *Shifts,* and glides so cunningly, that we cannot trace him. This was one of those four things which wise *Agur* could not find out, *the way of a Serpent upon a Rock,* Prov. 30.19. ’Tis a deceitful Creature: We should not in this sence be like the Serpent, for deceitfulness. Naturally we too much resemble the Serpent for Fraud and Collusion▪ *Jer.* 17.9. *The Heart is deceitful above all things.*\n\n1\\. Deceit towards *Man*: 1. To dissemble *Friendship*; to cover Malice with pretences of Love; to commend and censure; to flatter and hate; a *Judas*-Kiss, and a *Joab*’s Sword; *Mel in ore, Fel in corde.* 2. To dissemble *Honesty*; to pretend just dealing, yet use false Weights.\n\n2\\. Deceit towards *God.* To draw nigh to God with the Lips, and the Heart is far from him; to serve God, and seek ourselves; to pretend to love God, and yet be in league with Sin; we should not in this sence be like the Serpent, deceitful, and given to Shifts. *O be upright*! Be what you seem to be: God loves Plainness of Heart, *Psal.* 51.6. The plainer the Diamond is, the more it sparkles: The plainer the Heart is, the more it sparkles in God’s Eye. What a Commendation did Christ give *Nathanael, Joh.* 1.47. *Behold an Israelite indeed in whom there is no Guile.*\n\n3\\. The Serpent casts the Coat, but another *new Coat* comes in the room; in this we should not be like the Serpent, to cast the Coat, to cast off one Sin, and another Sin as bad come in the room. The Drunkard leaves his Drunkenness, because it impairs his Health, his Credit, his Purse, and falls to the Sin of Cozenage: The Prodigal leaves his Prodigality, and turns Usurer: This is as if one Disease should leave a Man, and he should fall into another as bad. His Ague leaves him, and he falls into a Consumption. O be not like the Serpent, that casts one Coat and another comes. This is like him in the Gospel, that had one Devil go out of him, and seven worse Spirits came in the Room, *Matth.* 12.45.\n\n4\\. The Serpent is a *Venomous* Creature, ’tis *full of Poison, Deut.* 32.24. In this be not like the Serpent. ’Tis said of Wicked Men, their Poison is like the *Poison of a Serpent, Psal.* 58.4. What is this Poison? it is the Poison of Malice: Malice is the Devil’s Picture. Lust makes Men brutish, and Malice makes them Devilish: 〈 in non-Latin alphabet 〉, *Chrys.* Malice carries in it its own punishment: A malicious Man to *hurt* another will injure himself. *Quintillian* speaks of one who had a a Garden of Flowers, and he poisoned his Flowers, that his Neighbours Bees sucking from them might be poisoned and die. Oh be not *venomous* like the *Serpent.* Malice is *Mental Murder,* you may kill a Man and never touch him. 1 *Joh.* 3.15. *Whosoever hates his Brother is a Murderer.* Malice spoils all your good Duties; the malicious Man defiles his Prayers, poisons the Sacramental Cup; he *eats and drinks his own Damnation.* I have read of one who lived in Malice, and being asked, how he could say the Lords Prayer? He answered, I leave out those Words, *As we forgive them that Trespass against us.* But St. *Austin* brings in God replying thus to him, because thou dost not say my Prayer, therefore I will not hear Thine. The malicious Man is not like to enjoy either Earth or Heaven; not the *Earth,* for the *Meek* shall inherit the Earth, *Matth.* 5.4. Nor is he like to enjoy *Heaven,* for God will *beautifie the Meek with Salvation, Psal.* 149.4. So that the malicious Man is cut off both from Earth and Heaven.\n\n5\\. The Serpent is given to Hissing: So ’tis said of the Basilisk. In this be not like the Serpent, to hiss out Reproaches and Invectives against the Saints and People of God. Thy are the Seed of the Serpent that hiss at Godliness. The Lord will one Day reckon with Men for all their *hard Speeches, Jude* 15. *Lucian* was such an one who did hiss out and scoff against Religion, and as a just Judgment of God, he was afterwards torn in pieces by Dogs.\n\n6\\. The Serpent *Stops her Ear.* It is an obstinate Deafness. *Psal.* 58.4. *They are as the Deaf Adder which stoppeth her Ear.* In this be not like the Serpent, obstinately to stop your Ears to the Voice of God’s Word. While God calls you to repent of Sin, be not as the Basilisk, to stop your Ear, *Zach.* 7.11. *They refused to hearken, and stopp’d their Ears, that they might not hear*: the Word denounceth threatnings against Sin; but many instead of being like the *Publican,* smiting on their Breast, they are as Deaf Adders stopping their Ears: If you shut your Ear against God’s Word, take heed God doth not shut Heaven against you: If God crys to you to repent, and you will not hear; when you cry for Mercy, God will not hear. *Zach.* 7.13. *As he cryed and they would not hear, so they cryed and I would not hear, saith the Lord of Hosts.*\n\n7\\. The Serpent *casts her Coat, but keeps her Sting*: In this sence be not like the Serpent, to cast off the *outward Acts* of Sin, and keep the *Love* of Sin. He whose Heart is in Love with any Sin, is an Hypocrite. 1. A Man may *forbear* Sin, yet retain the Love of it: He may forbear the act of gross Sin, *Formidine Poenae,* for fear of Hell; as a Man may forbear a Dish he loves for fear it should bring his Disease upon him; the Stone or Gout. 2. A Man may *forsake* Sin, yet keep the Love of Sin; he may forsake Sin, either out of Policy or Necessity. 1. Policy, Vice will impair his Health, eclipse his Credit; therefore out of Policy he will forsake it: Or, 2. Necessity. Perhaps he can follow the Trade of Sin no longer; the Adulterer is grown old, the Prodigal poor; either the Purse fails, or the Strength. Thus a Man may refrain the Act of Sin, yet retain the Love of Sin: This is like the Serpent, which casts her Coat, but keeps her Sting. Oh! take heed of this; herein be not like the Serpent; remember that saying of *Hierom, Gravius est peccatum diligere quam perpetrare:* ’Tis worse to love Sin than to commit it: A Man may commit Sin through a Tentation, or out of Ignorance, and when he knows it to be a Sin he is sorry for it; but he that loves Sin, his Will is in the Sin, and that aggravates it, and is like the *Dye* which makes the Wool of a Crimson Colour.\n\n8\\. Serpents are *chased* away with sweet *perfumes,* the perfume of Harts-Horn, or the sweet odour of the *Styrax* drives the Serpent away. In this be not like the Serpent, to be driven away with the sweet perfumes of Holiness. Carnal Hearts are for Things only which delight the Senses, they will discourse of News or Traffick; here they are in their Element; but let a Man bring with him the sweet perfume of Religious discourse, let him talk of Christ, or living by Faith, this spiritual perfume drives them away: Oh, be not in this like the Serpent! How do you think to live with the Saints in Heaven, that cannot endure their Company here? You hate the sweet *savour of their Oyntments,* the fragrant perfume of their Graces?\n\n9\\. The Serpent (as is noted of the *Stellio,* a kind of Serpent) he doth no sooner cast his skin but he *eats it up again.* In this be not like the Serpent, to forsake Sin and then *take* it up again. 2 *Pet.* 2.22. It is happened according to the Proverb, the Dog is returned to his own Vomit again; such were *Demas* and *Julian.* Many after a Divorce, espouse their Sins again; as if one’s Ague should leave him a while, and then come again: The Devil seemed to be cast out, but comes the second Time, and the end of that Man is *worse than his beginning, Luk.* 11.24. because his Sin is greater; he sins knowingly and wilfully, and his Damnation will be greater.\n\n10\\. Serpents are great *Lovers of Wine. Pliny,* who writes of Natural History, saith, if Serpents come where Wine is, they drink insatiably: In this be not like the Serpent; though the Scripture allows the use of Wine, 1 *Tim.* 5.23. yet it forbids the excess, *Eph.* 5.18. *Be not drunk with Wine, wherein is excess*; be not like the Serpents in this, *Lovers of Wine.* Because this Sin of Drunkenness doth so abound in this Age, I shall enlarge something more on this Head. ’Tis said of the Old World, *They eat, they drank, till the Flood came,* Luk. 17.27. Drinking is not a Sin; but the meaning is, they drank to intemperance, they disordered themselves with Drink, and God let them have Liquor enough; first they were drowned in Wine, and then in Water.\n\nThere is no Sin which doth more *deface* God’s Image than Drunkenness, it disguiseth a Person, and doth even unman him; Drunkenness makes him have the Throat of a Fish, the Belly of a Swine, and the Head of an Ass; Drunkenness is the Shame of Nature, the Extinguisher of Reason, the Shipwrack of Chastity, and the Murder of Conscience; Drunkenness is hurtful for the Body: The Cup kills more than the Cannon; it causeth Dropsies, Catarrhs, Apoplexies; Drunkenness fills the Eyes with Fire and the Legs with Water, and turns the Body into an Hospital; but the greatest hurt is that it doth to the Soul. Excess of Wine breeds the Worm of Conscience. The Drunkard is seldom reclaimed by repentance; and the ground of it is, *partly,* because by this Sin the Senses are so inchanted, Reason so impaired, and Lust so inflamed; and, *partly,* it is *judicial,* the Drunkard being so besotted with this Sin, God saith of him as of *Ephraim,* Hos. 4.17. *Ephraim is joyned to Idols, let him alone*; so this Man is joyned to his Cups, *let him alone,* let him drown himself in Liquor till he scorch himself in Fire. How many Woes hath God pronounced against this Sin, *Isa.* 28.1. *Woe to the Drunkards of Ephraim*! Joel 1.5. *Howl ye Drinkers of Wine*! Drunkenness excludes a Person from Heaven. 1 *Cor.* 6.10. *Drunkards shall not inherit the Kingdom of God*: A Man cannot go to Heaven reeling. King *Solomon* makes an oration full of Invectives against this Sin, *Prov.* 23.29. *Who hath Woe? Who hath Contentions? Who hath Babling? Who hath redness of Eyes? they that tarry long at the Wine. Who hath Contentions?* Drink when abused breeds Quarrels, it causeth Duels. *Who hath Babling?* When one is in Drink, his Tongue runs, he will reveal any Secrets of his Friend. *Who hath redness of Eyes?* Redness of Eyes comes sometimes from Weeping, but too often from drinking; And what is the Issue? *verse* 32. at last the Wine *bites like a Serpent,* and stingeth like an Adder. The Wine smiles in the Glass, but stings in the Conscience. Drunkenness is a Sin against all the Ten Commandments.\n\n1\\. Drunkenness casts off the true God: *Hos.* 4.11. *Wine takes away the Heart*: It takes the Heart off from God.\n\n2\\. It makes the *Belly a God,* Phil. 3.19. To this the Drunkard pours Drink-Offerings; there’s a breach of the Second Commandment.\n\n3\\. The Drunkard in his Cups takes God’s Name in Vain by his Oaths.\n\n4\\. The Drunkard makes no difference of Days; he is seldom sober on a Sabbath; he on that Day worships *Bacchus.*\n\n5\\. The Drunkard Honours neither his *Natural* Father, nor the Magistrate his *Civil* Father; he will be intemperate, though the Laws of the Land forbid it.\n\n6\\. The Drunkard commits *Murder. Alexander* killed his Friend *Clitus* when he was Drunk, for whom he would have given half his Kingdom when he was Sober.\n\n7\\. The Drunkard’s Wine provokes Lust. *Austin* calls Wine, *Fomentum libidinis,* the Inflamer of Lust. *Nunquam ego ebrium castum putavi,* I never did believe a drunken Man to be chast, saith St. *Hierom.*\n\n8\\. The Drunkard is a Thief; he spends that Money upon his drunken Lust, which should have been given to charitable Uses; so he robs the Poor.\n\n9\\. The Drunkard is a Slanderer; he cares not, when he is on the Ale Bench, how he doth defame and belye others; when he hath taken his full Cups, he is now fit to take a false Oath.\n\n10\\. The Drunkard Sins against the Tenth Commandment; for he Covets to get another’s Estate, by Circumvention and Extortion, that he may be the better able to follow his drunken Trade. Thus he Sins against all the Ten Commandments.\n\nIf this Sin of Drunkenness be not reformed, I pray God the Sword be not made Drunk with Blood. And whereas some will go to shift off this Sin from themselves that they are no Drunkards, because they have not drunk away their Reason and Senses; they are not so far gone in drink that they cannot go: He is a Drunkard in the Scripture-sence, who is *mighty to drink Wine,* Isa. 5.22. *He is a Drunkard* (saith *Solomon) that tarries long at the Wine,* Prov. 23.30. He who sits at it from Morning to Night, that drinks away his precious Time, though he doth not drink away his Reason, he is a Drunkard that drinks more than doth him good, and that though he be not himself drunk, yet he makes another drunk: *Hab.* 2.15. *Woe to him that gives his Neighbour drink, that puttest thy Bottle to him and makest him drunk.* Oh! I beseech you be not in this like the Serpent, *Lovers of Wine.* This I fear is one cause why the Word Preached doth so little good on many in this City, they drink away Sermons, they do as the hunted Deer when it is wounded, runs to the Water and drinks; so when they have been at a Sermon, and the Arrow of Reproof hath wounded their Conscience, they run presently and drink away those Convictions; they steep the Sermon in Wine. The Tavern-Bell doth more hurt, than the Sermon Bell doth good. Thus you have seen wherein we should not be like Serpents.\n\nII. Wherein we *should be like the Serpent,* and that is in *Prudence and Wisdom: Be ye Wise as Serpents.* The Serpent is a most prudent Creature, therefore the Devil made use of the Serpent to deceive our First Parents, because it was such a subtile Creature: *Gen.* 3.1. *The Serpent was more subtile than any Beast of the Field.* There is a Natural Wisdom and Subtilty in every part of the Serpent, and we should labour to imitate them, and be *Wise as Serpents.*\n\nFirst, The Serpent hath a subtilty in his Eye, he hath a singular *sharpness* of sight; therefore among the *Gracians,* 〈 in non-Latin alphabet 〉, a *Serpent’s Eye,* was a Proverbial Speech for one of a *quick Vnderstanding*; in this we should be like the Serpent. Get the Serpent’s *Eye,* have a quick in-sight into the Mysteries of the Christian Religion. Knowledge is the Beauty and Ornament of a Christian, *Prov.* 14.18. *The Prudent are Crowned with Knowledge.* Get the Serpent’s Eye; be *divinely illuminated.* Faith without Knowledge is Presumption: Zeal without Knowledge is Passion: *Prov.* 19.2. without Knowledge the *Mind is not good*: For one to say he hath a good Heart who hath no Knowledge, is as if one should say he hath a good Eye when he hath no sight; in this be like the Serpent of a quick Understanding.\n\nSecondly, The Serpent hath a Prudence and Subtilty in his Ear; the Serpent will not be deluded with the Voice of the Charmer, but *stops its Ear*: In this we must be Wise as Serpents, stop our Ears to false Teachers, who are the Devil’s Charmers.\n\n1\\. We must stop our Ears to *Arminian* Teachers, who place the chief Power *in the Will,* as if that were the Helm that turns about the Soul in *Conversion.* 1 Cor. 4.7. *Who maketh thee to differ from another? Ego me ipsum discerno,* said *Grevinchovius,* I have made my self to differ. Be as the Serpent, stop your Ears to such Doctrine.\n\n2\\. We must stop our Ears to *Socinian* Teachers, who raze the Foundation of all Religion, and deny Christ’s Divinity. This the Apostle calls a damnable Heresie, 2 *Pet.* 2.\n\n3\\. We must stop our Ears to *Popish* Teachers, who teach Merit, Indulgencies, Transubstantiation, who teach that the Pope is the Head of the Church. Christ is called the Head of the Church, *Eph.* 5.23. For the Pope to be Head is to make the Church Monstrous, to have two Heads. *Popish* Teachers teach the People Nonsense and Blasphemy; they cause the People to Pray without Understanding, to Obey without Reason, to Believe without Sence; it is a damnable Religion; therefore worshiping the Beast, and drinking the Cup of God’s Indignation are put together, *Rev.* 14.9. Oh! in this be Wise as Serpents, stop your Ear to the charming of false Teachers. God hath given his People this Wisdom to stop their Ears to Hereticks: *Joh.* 10.5. *A Stranger will they not follow, but flee from him.*\n\n3\\. The Serpent hath a chief care to defend his *Head*; a blow there is deadly; so in this we should be *Wise as Serpents*; our chief care should be to defend our head from *Error.* The Plague in the Head is worst. Loose Principles breed loose Practices. If the Head be tainted with Erroneous Opinions, That Believers are free *a Lege Morali,* That there is no Resurrection, That we may do Evil that Good may come of it; What Sin will not this lead to, or keep your Head? Error is a *Spiritual Gangrene,* 2 *Tim.* 2.17. which spreads, and if not presently cured, is Mortal. Heresies destroy the Doctrine of Faith, they rend the Mantle of the Churches Peace, and eat out the Heart of Religion. The *Gnosticks,* as *Epiphanius* observes, did not only pervert the Judgments of their Proselytes, but brought them at last to Corporeal Uncleanness. Error damns as well as Vice. Vice is like killing with a Pistol, and Error like killing with Poison. O be wise as Serpents, defend your Head. *Be ye Wise as Serpents, and harmless as Doves.*\n\nOur Saviour Christ here commends to us the Wisdom of the Serpent, and the Innocency of the Dove. The Elect are call’d *wise Virgins,* Mat. 25.4. *Virgins,* there is the *Dove: Wise,* there is the *Serpent.* We must have Innocency with our Wisdom, else our Wisdom is but Craftiness; and we must have Wisdom with our Innocency, else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent others; and we must have the Wisdom of the Serpent, that others may not circumvent us.\n\n*Doctr.* Christians must be both *wise* and *innocent.*\n\nThis Union of the Dove and the Serpent, is *Hard* to find, but, it is possible: *Moses was learned in all the Wisdom of the Egyptians,* Acts 7.22. There was the Prudence of the Serpent; and he was *meek above all the Men upon the face of the Earth, Numb.* 12.3. There was the Innocency of the Dove. But the most famous instance of Wisdom and Innocency, was in our Saviour; When the *Jews* came to him with an insnaring Question, *Mark* 12.14. *Is it lawful to give Tribute to Caesar, or not?* Christ answers wisely, *v.* 17. *Render to Caesar the things that are Caesar’s, and to God the things that are God’s.* Deny not *Caesar* his Civil Right, nor God his Religious Worship: Let your Loyalty be mixed with Piety; here he shew’d the Wisdom of the Serpent. And would you see Christ’s Innocency? 1 *Pet.* 2.22. *There was no guile found in his mouth; who when he was reviled, reviled not again.* He opened his Mouth in praying for his Enemies, but not in reviling them. Behold here the Innocency of the Dove.\n\nTwo Things I am to speak of; the *Serpent,* and the *Dove.*\n\nI. The *Serpent.*\n\n*Quest.* Wherein should we be like the Serpent?\n\n*Answ.* In *Prudence* and Sagacity; *Be ye wise as Serpents.* The Serpent is the most prudent Creature; therefore the Devil made use of the Serpent to deceive our first Parents, *Gen.* 3.1. *The Serpent was more subtil than any Beast of the Field.* There’s a natural Wisdom and Subtilty in every part of the Serpent; and herein we should endeavour to imitate him. *Be wise as Serpents.*\n\n1\\. The Serpent hath a subtilty in his *Eye*; he hath a singular sharpness of sight: therefore among the *Grecians,* 〈 in non-Latin alphabet 〉, a *Serpent’s Eye,* was a Proverbial Speech for one of a quick understanding. In this we should be like the Serpent, have a quick in-sight into the Mysteries of the Gospel. Get the Serpent’s Eye. *Prov.* 10, 14. *Wise men lay up knowledge.* Faith without Knowledge is Presumption; Zeal without Knowledge is Frenzy.\n\n2\\. The Serpent hath a Prudence and Subtilty in his *Ear*; the Serpent will not be deluded with the Voice of the Charmer, but stops its Ears: In this *be wise as Serpents*; stop your Ears from such as would discourage you from strict, holy walking. Some inspired by Satan, would raise prejudices against the Ways of God, that they are strew’d with Thorns of Mortification and Persecution. If you will be religious, you must hang your *Harps upon the Willows,* and bid Adieu to all Joy. *Acts* 28.22. *This Sect is every where spoken against*: Oh, *be wise as Serpents!* Stop your Ears to such as would discourage you from holy walking; they are the Devil’s *Charmers.* Godliness is the Root on which all true Joy grows; solid Joy, though not wanton. *Psal.* 138.5. *Yea, they shall sing in the ways of the Lord.* Acts 9.31. If we leave God, whither shall we go? When *Saul* left God, he went to the Witch of *Endor,* 1 *Sam.* 28.8.\n\n3\\. The Serpent hath a Subtilty in its *Wings*; For Naturalists report, such Serpents are found in *Aethiopia,* as have Wings; and the Scripture mentions a fiery flying Serpent, *Isa.* 14.29. Which Wings denote the subtilty of the Serpent in the hasty prosecution of his Prey: In this be like the Serpent, in having *winged Desires* after heavenly Objects. Desire is the wing of the Soul, which sets it a flying: Hast after Ordinances; they are *Pabulum Animae,* the Food of the Soul; fly to them with Appetite; get the Serpent’s Wing. *Psal.* 122.1. *Come, let us go up to the House of the Lord.* We know not how long we shall enjoy the Blessings of the Sanctuary. When Manna was to cease on the seventh day, the People of *Israel* gathered twice as much on the sixth. If we have the Wisdom from *above,* we shall neglect no Season wherein we may get the Bread of Life broken to us.\n\n4\\. Serpents have a Subtilty and Prudence in their *drinking*: before they drink, *expuunt venenum,* they cast up their Poison. In this we should be *wise as Serpents*; before we come to Ordinances, we should cast up the Poison of Sin by Repentance. If a Man takes *Opium* or *Mercury,* a Cordial will do him no good: So, as long as Men feed on their Sins, Ordinances will do them no good; nay, much hurt; they eat and drink their own Damnation: In this therefore let us be Wise as Serpents, cast up the Poison of Sin, before we come to drink of the Waters of the Sanctuary.\n\n5\\. The Serpent hath a Subtilty in his whole Body, which he wraps together like a Circle to defend his Head; a Blow on his Head is deadly, and his chief Policy is to safeguard his *Head*: In this let us learn of the Serpent, our chief care should be to defend our *Head* from *Error*; the Apostle calls them *damnable Heresies,* 2 *Pet.* 2.1. they destroy the Doctrine of Faith, rend the Coat of the Churches Peace, and eat out the Heart of Religion. Let us as the Serpent defend our *Head.* Let us keep our Head from *Socinian* Opinions, who deny the Deity of Christ; from *Popish* Opinions, Merit, Image-Worship, Transubstantiation; *Papists* cause the People to Pray without Understanding, to Obey without Reason, to Believe against Sense: Have a care to defend your Head from being tainted with Popish Aphorisms. Thus you see wherein we should be like the Serpent, in Prudence and Sagacity.\n\nII. The Second thing I am to speak of is the *Dove; be harmless as Doves.* The Dove is an excellent Creature; it was so acceptable, that in the old Law God would have the Dove offered in Sacrifice: The Holy Ghost, when he would appear in a *visible* shape, assumed the likeness of a *Dove, Matth.* 3.16. We should be as *Doves* in Three Respects.\n\nIn Respect of I. *Meekness.* II. *Innocency.* III. *Purity.*\n\nI. In respect of *Meekness.* The Dove is the Emblem of Meekness; ’tis *sine Felle, without Gall*; we should be as Doves for Meekness, we must avoid unruly Passion, which is *brevis Insania,* a *short Frenzy*; we must be without the *Gall* of Bitterness and Revenge; we must be of mild Spirits, *Praying for our Enemies*: So *Stephen,* Act. 7.60. *Lord, lay not this Sin to their charge.* This Dove like Meekness is the best Jewel and Ornament we can wear: 1 *Pet.* 3.4. *The Ornament of a meek Spirit, which is in the sight of God of great Price.* Passion doth disguise, Meekness adorns.\n\nII. We should be as Doves for *Innocency.*\n\nThe Innocency of the Dove is seen in Two Things.\n\n- 1\\. Not to Deceive.\n\n- 2\\. Not to Hurt.\n\n1\\. Not to Deceive. The Dove is as without *Gall,* so without *Guile*; it doth not deceive or lie at the catch. Thus we should be as the Dove, without Fraud and Craft. There is an Holy *Simplicity* commendable; *Rom.* 16.19. *I would have you Simple concerning Evil*; to be a Bungler at Sin, not to have the Art to Beguile•; this is a good Simplicity; as *Nathanael, in whose Spirit there was no guile* ▪ Joh. 1.42. Where almost is this Dove-like innocency to be found? We live in an Age wherein there are more *Foxes* than *Doves*: Persons are full of Guile, they study nothing but Fallacies, that one knows not how to deal with them; *Psal.* 12.2. *With a double Heart do they speak.*\n\n2\\. Not to *hurt.* The Dove *rostro non laedit*; the Dove hath no Horns or Talons to hurt, only Wings to defend it self by flight: Other Creatures are commonly well armed; the Lion hath his Paw, the Boar its Tusk, the Stagg its Horns; but the Dove is a most harmless Creature, it hath nothing wherewith to offend. Thus we should be as Doves for *Harmlesness*: We should not do wrong to others, but rather suffer wrong. Such a Dove was *Samuel,* 1 *Sam.* 12.3. *Whose Ox have I taken, or whose Ass have I taken, or whom have I defrauded?* He did not get Mens Estates into his hands, or raise himself upon the Ruine of others. How rare is it to find such Doves? Sure they are flown away. How many *Birds of Prey are there? Micah* 7.2. *They all lie in wait for Blood, they hunt every Man his Brother with a Net.* These are not Doves, but Vultures; *they travel with mischief, and are in pain till they bring forth.*\n\nIII. We should be as Doves for *Purity.* The Dove is the Emblem of Purity; it loves the purest Air; it feeds on pure Grain: The Raven fed on the Carkass, but the Dove feeds pure. Thus let us be as Doves for Sanctity, *cleansing our selves from all pollution both of Flesh and Spirit,* 2 Cor. 7.1. Christ’s Dove is pure: Cant. 5.2. *My Dove, my undefiled.* Let us keep pure among dregs. 1 *Tim.* 5.22. *Keep thy self pure.* Better have a Rent in the Flesh, than an Hell in the Conscience. The Dove is a chast, pure Creature: Let us be Doves for Purity.\n\n*Vse* 1. See here the Nature of a good Christian; he is *wise* and *innocent*: He hath so much of the Serpent, that he doth not forfeit his discretion, and so much of the Dove, that he doth not defile his Conscience. A godly man is look’d upon by a *carnal Eye,* as weak and indiscreet, as having something of the Dove, but nothing of the Serpent. To believe things not seen, to chuse Suffering, rather than Sin, this is counted Folly: But the World is mistaken in a Believer; he hath his Eyes in his Head; he knows what he doth; he is prudent as well as holy; he is wise that finds the *Pearl of price*; he is wise that provides for Eternity; he is the wisest man that hath wit to save his Soul; he is wise that makes him his Friend who shall be his Judge. The godly man acts both the *Politician,* and the *Divine*; he retains his Ingenuity; yet doth not part with his Integrity.\n\n*Vse* 2. *Reproof.* It reproves them who have too much of the *Serpent,* but nothing of the *Dove. Jer.* 4.22. *Wise to do evil, but to do good they have no knowledge.* These are like the *Devil,* who retains his Subtilty, but not his Innocency. We have many in this Age like the Serpent for *Craftiness.* Dan. 8.25. *Through policy he shall cause Craft to prosper.* Men have the Head-piece of Subtilty, but want the Breast-plate of Honesty; they are wise to contrive Sin, to forge Plots, to study Compliance, rather than Conscience: The Port they aim at, is Preferment; the Compass they sail by, is Policy; the Pilot that steers them, is Satan. These have the Craftiness of the Serpent: *They are wise to do evil.*\n\n2\\. They are like the Serpent for Mischief. You know the *Fiery Serpents* did sting *Israel.* These have the sting of the Serpent; they have a sting in their Tongues, stinging the People of God with bitter Slanders and Invectives, calling them *Factious* and *Seditious*; and they sting with their Indictments and Excommunications, *Gal.* 4.29. Such stinging Serpents were *Nero, Dioclesian,* and *Julian*; and their *Spirit is yet alive* in the world. These have too much of the Serpent in them, but nothing of the Dove. 2 *Pet.* 2.3. *Their Damnation slumbereth not.*\n\n*Vse* 3. *Exhortation.* To put in practice our Saviour’s Counsel in the Text; join the Serpent and the Dove together, Wisdom and Holiness: Here lies the *Knot*; this is the great difficulty, to unite these two together, the Serpent and the Dove, Prudence and Innocency: If you separate these two, you spoil all.\n\n*Quest.* Wherein doth a Christian join these two together, the Serpent and the Dove, Prudence and Holiness?\n\n*Answ.* This I shall answer in Twelve Particulars.\n\n1\\. To be wise and innocent, consists in this; To be *sensible* of an injury, yet *not revenge it.* A Christian is not a *Stoick,* nor yet a *Fury*; he is so wise, that he knows when an Injury is done him; but so holy, that he knows how to pass it by. This is 〈 in non-Latin alphabet 〉, a most excellent temper of Soul; I had almost said, Angelical. As the Wind doth allay the heat of the Air, so Grace doth allay the heat of Revenge. *Moses* herein shew’d a mixture of the Serpent and the Dove: *Miriam* murmured against him. *Numb.* 12.2. *Hath the Lord spoken only by Moses?* Is he the only Prophet▪ to declare God’s Mind to us▪ *Moses* was so wise as to discern her Pride, and slighting of him; yet so meek, as to bury the injury: When God struck her with Leprosie, he prays for her. *Numb.* 12.13. *Heal her now, O God, I beseech thee.* And upon his Prayer, she was cured of her Leprosie. A good Christian hath so much Wisdom as to discern his Enemy’s Malice; but so much Grace as to conquer his own: He knows it is the *Glory of a Man* to pass by a Transgression, *Prov.* 19.11. Though a Christian hath so much Prudence as to vindicate himself, yet so much Goodness, as not to avenge himself. Behold here the Serpent and the Dove united; Sagaity and Innocency.\n\n2\\. The mixing Wisdom and Innocency, is seen in this; To be *humble,* but not *base*: Humility is part of the Dove’s Innocency. 1 *Pet.* 5.5. *Be ye cloathed with Humility.* St. *Paul,* though *the chief of the Apostles,* calls himself *the least of Saints.*\n\nA gracious Soul hath low Thoughts of himself, and carries himself lowly toward others; but though he be *humble,* he is not *base*; though he will not saucily resist his Superiours, he will not sinfully humour them: Though he will not do such proud Actions, as to make his Enemies hate him; yet he will not do such sordid Actions as to make them despise him: Here is the Serpent and the Dove united.\n\nA good Christian is so humble, as to oblige others; but not so unworthy, as to disobey God. St. *Paul,* as far as he could with a good Conscience, did *become all things to all, that he might save some,* 1 Cor. 9.20, 22. But he would not break a Commandment to gratifie any. When God’s Glory lay at stake, who more resolute than *Paul?* Gal. 2.5. The Three Children were humble; they gave the King his Title of Honour; but they were not sordidly timorous. *Dan.* 3.18. *Be it known unto thee, O King, we will not serve thy Gods.* Though they shew’d Reverence to the King’s Person, yet no Reverence to the Image he set up. A good Christian will not do any thing below himself; though he is for obeying of Laws, yet he will not prostitute himself to Mens Lusts. He is humble; there he shews the Innocency of the Dove; but not base, there he shews the Wisdom of the Serpent.\n\n3\\. The Prudence of the Serpent, and Innocency of the Dove is seen in this; to *reprove the Sin,* yet *love the Person.* We are commanded to reprove; *Levit* 19.17. *Thou shalt not hate thy Brother in thy heart; thou shalt rebuke him, and not suffer Sin upon him.* Not to reprove Sin, is to approve it: But this Sword of Reproof is a dangerous Weapon if it be not well handled: To reprove, and yet love, is to act both the Serpent and the Dove.\n\n*Quest.* How may a Christian so reprove Sin, as to shew Love to the Person?\n\n*Answ.* 1. In taking a fit season to reprove another; that is, when his Anger is over: As when God did rebuke *Adam,* he came to him *in the cool of the Day,* Gen. 3.8. So when we are to reprove any, we are to come to them when their Spirits are more *cool,* and fit to receive a Reproof. To reprove a Man when he is in a Passion, is to give Strong Water in a Fever; it doth more hurt than good. By observing a fit season, we shew both Prudence and Holiness; we discover as well Discretion as Affection.\n\n2\\. Reproving Sin, so as to shew Love to the Person, is seen in this; when, though we tell him plainly of his Sin, yet it is in mild, not provoking Words. 2 *Tim.* 2.25. *In meekness instructing those that oppose themselves. Peter* tells the *Jews* plainly of their Sin in crucifying Christ; but useth Suasives ▪ and Gospel-Lenitives, to allure and encourage them to believe. *Acts.* 2.23. *Him ye have taken, and by wicked hands crucified.* ver. 38. *Repent, and be baptized in the Name of Jesus Christ for the remission of sin; for the Promise is to you and to your Children.* Reproof is a bitter Pill, and hard to swallow; therefore we must dip it in Sugar, use those sweet mollifying expressions, that others may see Love coming along with the Reproof. *David* compares Reproof to *Oil,* Psal. 141.5. Oil supples the Joints when they are hard and stiff: Our Reproofs being mixed with the Oil of Compassion, they work most kindly, and do most soften stiff, obdurate Hearts.\n\n3\\. Reproving Sin, yet Love to the Person, is when the End of our Reproof is not to *Revile* him, but to *Reclaim* him. While we go to heal men’s *Consciences,* we must take heed of wounding their *Names.* The Chirurgeon in opening a Vein, shews both Skill and Love; Skill, in not cutting an Artery; and Love, in letting out the bad Blood: Here is the mixing the *Serpent* and the *Dove*; the Wisdom of the Serpent is seen, in not reproaching the Sinner▪ the Innocency of the Dove is seen in reclaiming him from Sin.\n\n4\\. Prudence and Holiness is seen in this; to *know what we* 〈…〉 ▪ and *do what we know.* To know what we should do, there is the Wisdom 〈◊〉 the Serpent; to do what we know, there is the Innocency of the Dove. *John* 〈…〉 Knowledge is a Jewel 〈◊〉 him that wears 〈…〉 is the 〈◊〉 and 〈…〉 of the Mind▪ Knowledge is 〈 in non-Latin alphabet 〉, the Eye of the Soul▪ to guide it in the right way; but this Knowledge must be joyn’d with holy 〈◊〉 ▪ To separate Practice from Knowledge, is to *separate the Dove from the Serpent.* Many illuminated Heads can discourse fluently in Matters of Religion; but they do not live up to their knowledge: This is to have good Eyes, but to have the Feet cut off: They know they should not break the Sabbath, they should not *defame* or *defraud*; but they do not practise what they know: Here they separate the Dove from the Serpent; *Vertue* from Knowledge. How vain is Knowledge without Practice! As if one should know a Sovereign Medicine, and not apply it. *Satan* is a *knowing Spirit,* he hath enough of the Serpent; but that which makes him a *Devil* is, he wants the Dove, he doth not practise Holiness.\n\n5\\. To mix the Serpent and the Dove is to keep two Trades going. To understand worldly Affairs, there is the Wisdom of the Serpent; yet not neglect the Soul, there is the Innocency of the Dove. God hath said, *Six Days shalt thou Labour,* Exod. 20.9. Religion did never grant a Patent to idleness: There is a Lawful Care to be had about Secular Things: To have insight into one’s Calling is a commendable Wisdom; but with this wisdom joyn the *Dove*’s Innocency; so follow your Calling as not to neglect your Soul. The Soul is a precious thing, 〈 in non-Latin alphabet 〉, it would beggar the Angels to give half the price of a Soul. Our greatest care should be to get Grace. While you put Gold in your Bag, do not forget to put Oil in your Vessel. Trade beyond the *East Indies.* Drive a *Trade of Holiness. This Merchandice is better than the Merchandice of Silver,* Prov. 3.14. Live in a Calling, but especially live by Faith. Look to the providing for your Families, but especially to the saving of your Souls. The Soul is the *Angelical* part; the loss of this can never be made up again. God, saith *Chrysostom,* hath given a Man two Eyes, if he lose one Eye he hath another; but he hath but one Soul, if he lose that it is irrecoverable, it can never be made up again. *O unite the Serpent and the Dove,* Prudence and Holiness; *use* the World, but *love* your Soul: Trade on Earth, but beware of breaking in your Trade for Heaven. How many part these two, the Serpent and the Dove? they are wise for the World, but Fools for their Souls. ’Tis too often seen that Men pull down their Souls to build up an Estate.\n\n6\\. To join the Serpent and the Dove, Prudence and Innocency, consists in this, To know how to *give Counsel,* and how to *keep Counsel.* He hath the Wisdom of the Serpent that can give Counsel, he knows how to advise another in difficult cases, and speak a Word *in due season*: 2 Sam. 16.23. *The Counsel of Achitophel was as if a Man had enquired at the Oracle of God.* But this is not enough to have the *Wisdom of the Serpent,* in being able to give Counsel; but there must be the *Innocency of the Dove* too in keeping Counsel. If a Friend’s secret be imparted to us (unless in case of *Blood*) we are not to reveal it. A Friend is *alter idem, as one’s own Soul,* Deut. 13.6. And what he imparts of his Heart should be kept under Lock and Key. *Prov.* 25.9. *Discover not a Secret to another, lest he that hear thee put thee to shame,* &c. To disclose a Friend’s secrets, though it be not Treason, it is Treachery; it is most Unchristian; a Word may be spoken in secret, which when it is Trumpeted out, may occasion Quarrels or Law-suits. He that cannot keep a Matter committed to him, is like a Vessel that runs out, or a sick Stomach that cannot keep the Meat but brings it up again. He that publisheth his Friends secret, doth publish his own shame.\n\n7\\. To mix these two, Prudence and Holiness, is to *know the Seasons* of Grace and *improve* them. To know the Seasons of Grace, there’s the *Wisdom of the Serpent.* ’Tis Wisdom in an Husband-Man to know the fit time for pruning of Trees, sowing of Seed; so it is no less Wisdom to know the Golden Seasons of Grace: While we hear the joyful Sound, while we have praying Hours, while the Spirit of God blows on our Hearts, here is a Gale for Heaven. The day of Grace will not always last; the Shadows of the Evening seem to be stretched out; Things look as if the Gospel tended a-pace to a Sun-setting. Be *Wise as Serpents* to know what a prize is put in your Hands; and with the Serpent joyn the Dove; that is, in *improving the Seasons* of Grace: The *Stork* and *Turtle* not only know their *Season,* but improve it; they approach to the warmer *Climate* against Spring, saith *Pliny*: Here is the Serpent and Dove united, knowing and improving the Day of Grace; when we profit by Ordinances, when we mix the Word with Faith, when an Ordinance hath stamped Holiness upon us, as the Seal leaves its print upon the Wax. This is to improve the Seasons of Grace.\n\n8\\. The Serpent and the Dove, Wisdom and Innocency, is to be *moderate* yet *zealous.* Moderation is good in some cases. *Phil.* 4.5. *Let your Moderation be known to all.*\n\nFirst, Moderation is good in case of *Anger.* When the Passions are up, Moderation sits as Queen and Governess in the Soul; it allays the Heat of Passion. Moderation is *Fraenum Irae,* the *Bridle of Anger.*\n\nSecondly, Moderation is good in case of *Law-Suits*; so the *Greek* Word for Moderation, 〈 in non-Latin alphabet 〉, is properly taken. If there be a Dispute in Law, between us and others, we are not to take the *Extremity of the Law,* but use Christian Equity and Mildness; nay, for Peace sake, *cedere de Jure,* rather part with some of our right than oppress them; this much Honours the Gospel.\n\nThirdly, Moderation is good in Things *indifferent.* Things ought not to be rigorously imposed in God’s Worship, which are not of Divine Injunction; God never made Governours of the Church to be like Pilots of a Ship, to steer Men’s Consciences which way they please. Moderation and Christian Forbearance in Things indifferent, would much tend to the Peace and Unity of the Church. All this Moderation is commendable, and shows the Wisdom of the Serpent; but remember to joyn the *Dove* with the Serpent: We must so exercise Moderation as withal to cherish Zeal. St. *Paul* in some things was moderate, he did not press *Circumcision, Act.* 15.25. He was tender of laying a Yoke upon the Consciences of the Disciples; but he had Zeal with his Moderation; when he saw their Idolatry at *Athens,* the Fire of his Zeal broke forth. *Acts* 17.16. *His Spirit was stirred in him.* ’Twas good advice *Calvin* gave to *Melancthon,* that he should not so affect the Name of *Moderate,* as to lose all his Zeal. To be cool and silent, when God’s Blessed Truths are undermined or adulterated, is not Moderation, but Luke-warmness, which is to God a most hateful temper, *Rev.* 3.15. *I would you were cold or hot,* any thing but Luke-warm. This is to shew Prudence and Holiness, when we are Moderate yet Zealous.\n\n9\\. To Unite Serpent and Dove, consists in this, when we defend the Truth by Argument, and adorn it by Life. *Defending the Truth is the Serpent’s Wisdom.* An intelligent Christian can 〈 in non-Latin alphabet 〉, *convince* Gainsayers. This Wisdom of the Serpent was eminently in *Stephen.* Act. 6.9. *There arose certain of the Synagogue, disputing with* Stephen, *and they were not able to resist the Wisdom and the Spirit by which he spake.* We read in the Acts and Monuments of the Church, *John Fryth,* Martyr, being opposed by three Papists, he, like another *Hercules,* fighting with all three at once, did by his Wisdom so *convince* them, that one of them turned from Popery and became a zealous Protestant: Herein is the Wisdom of the Serpent, not only to *love them that profess the Truth,* but *silence them that oppose it*: But with this *Wisdom of the Serpent* there must be joyned the *Dove*; together with defending the Truth by Argument, there must be adorning it by Life, *Tit.* 2.10. *That they may adorn the Doctrine of God our Saviour.* There are some who can dispute for the Truth, but disgrace it by their bad living. This is to act both the Serpent and the Dove, when we not only plead for the Truth, but walk in the Truth; like *Nazianzen*; of whom it was said he did Thunder in his Doctrine, and Lighten in his Conversation.\n\n10\\. The uniting the Serpent and the Dove, is to be *Serious* in Religion, yet *Cheerful.* Seriousness puts the Heart in an Holy Frame, it fixeth it on God. Seriousness is to the Soul, as Ballast to the Ship, it keeps the Soul from being overturned with Vanity. The Heart is ever best when it is serious; but this Seriousness in Religion must be mixed with Cheerfulness. Cheerfulness conduceth to Health, *Prov.* 17.22. it Honours Religion, it proclaims to the World we serve a good Master. Cheerfulness is a Friend to Grace, it puts the Heart in Tune to praise God, *Psal.* 71.23. Unchearful Christians, like the *Spies,* bring an evil report on the Good Land: Others suspect there’s something *unpleasant* in Religion, that they who profess it hang their *Harps upon the Willows,* and walk so dejectedly. Be serious yet cheerful▪ *Phil.* 4.4. *Rejoyce in the Lord always.* Why was Christ anointed, but to give the Oyl of Joy for Mourning? *Isa.* 61.1. Joy is as well a Fruit of the Spirit as Faith, *Gal.* 5.22. One way of *grieving the Spirit* (saith *Heinsius*) is by Christians unchearful walking: If you would render the Gospel lovely, mix the Dove and the Serpent, be serious yet chearful in God.\n\n11\\. The uniting of the Serpent and the Dove, Wisdom and Holiness, consists in this, when we so *lay up,* as *we lay out.* ’Tis a Duty to provide for our Charge; 1 *Tim.* 5.8. *If any provide not for his own he is worse than an Infidel*: To lay up for our Family, here’s the Wisdom of the Serpent; but we must lay out for the Poor two, here’s the mixture of the Dove. 1 *Tim.* 6.17. *Charge them that are rich in the World that they do Good, that they be rich in Good Works.* The Poor Man is as it were an *Altar,* if we bring our Alms and lay upon it, with such Sacrifices God is well pleased. Faith though it hath sometimes a trembling Hand, it must not have a withered Hand; but must stretch forth it self to Works of Mercy: There’s nothing lost by Charitableness: *Prov.* 11.25. *The liberal Soul shall be made fat.* Psal. 41.1. *Blessed is he that considereth the Poor, thou wilt make all his Bed in his Sickness.* While Men do so remember their Family, that they do not forget the Poor, they show both Prudence and Piety; they unite the Serpent and the Dove.\n\n12\\. The Serpent’s Wisdom and the Dove’s Innocency is seen in this, so to avoid Danger, as not to commit Sin; to preserve our Liberty, yet keep our Integrity. There’s a *sinful escaping Danger,* namely, when we are called to suffer for the Truth, and we decline it: But there’s an *escaping Danger without Sin,* as thus, when we do not betray our selves into the Enemies Hands by rashness, nor yet betray the Truth by Cowardice; we have a Pattern of this in our Saviour, he avoided his Enemies in one place that he might Preach the Gospel in another. *Luk.* 4.30. *They brought him to the brow of the Hill, that they might cast him down headlong; but he passing through the midst of them went his way*: There was Christ’s Wisdom in not betraying himself to his Enemy. And *ver.* 43. *I must Preach to other Cities also*: There was his Holiness. Christ’s securing of himself, was in order to the Preaching of the Gospel. This is to mix Prudence and Innocency, when we so avoid Danger as we do not commit Sin.\n\nThus I have, as briefly and as clearly as I could, shown you how we must unite these Two, the Serpent and the Dove, *Prudence* and *Holiness*: For want of Coupling these two together, Religion doth much suffer in the Christian World. *What Christ hath joyn’d together, let no Man put asunder.* Observe these two, *Prudence* and *Holiness*; here is the Serpent’s Eye in the Dove’s Head. When these Two, Wisdom and Innocency (like *Castor* and *Pollux*) appear together, they presage much Good and Happiness that will befall a Christian."},{"name":"of-knowing-to-do","title":"Of knowing to do Good, and not to do it","text":"*James 4.17.* To him that knoweth to do good, and doth it not, to him it is Sin.\n\nTHE Apostle in the former Verses had met with a Sin common in those days, a sinful Boasting among Men. *Ver.* 13. *Go to now ye that say to day or to morrow we will go into such a City, and buy and sell, and get gain; whereas ye know not what shall be on the morrow*: you may be in your Graves before to morrow; *for what is your Life? it is even a Vapour.* A Vapour being an Exhalation, it cannot continue long; as it is raised by the Sun, so it is dispersed by the Wind: Such is your Life; a *Vapour,* a short Breath, a flying Shadow: it appears 〈 in non-Latin alphabet 〉, for *a little time, and then vanisheth.* Well might they say, what need we be taught such a plain Lesson? who knows not all this, that Life is a Vapour, and that we ought not to boast what we will do to morrow? The Apostle seems in the Text to meet with them by way of Answer: Do ye know all this? Then the greater is your Sin, that you do it not. *To him that knoweth to do good, and doth it not, to him it is Sin.* I shall only explain this Phrase, 〈 in non-Latin alphabet 〉, *to him it is Sin*; that is, it is an heinous Sin, it is Sin with a witness; every infirmity, every thing that falls short of the Rule, is Sin; much more that which contradicts the Rule; this man’s Sin hath an *Emphasis,* it is a crimson Sin, and it shall have a greater punishment. He that *knew his Master’s Will, and did it not, shall be beaten with many stripes,* Luke 12.47. If he that sins ignorantly be damned, then he that sins knowingly shall be double damned.\n\n1\\. *Doct.* implied; That we ought to know to do good: *know our Duty.*\n\n2\\. That we ought not only to know to do good, but to do it.\n\n3\\. That he that knoweth to do good, and doth it not, is of all others most guilty.\n\n1\\. *Doct.* implied; That we ought to know to do good; we ought to be well informed of those things which are to be done by us in order to Salvation. The Word written is a Rule of Knowledge, and the Word preached is a Commentary upon the Word written; and both of them are to enrich our understanding, and to nurse us up in the knowledge of that which is good.\n\nThe Reasons why we should know to do good, are,\n\n1\\. Knowledge is our Lamp and Star to guide us in the Truth. It shews us what we are to do, and what we are to leave undone. If we do not know that which is good, we can never practise it. Without Knowledge we cannot do any thing in Religion aright; we offer up the *Blind*; we cannot give God a *reasonable Sacrifice.* He that doth not know his Trade, is like to make but bad Work of it.\n\n2\\. Knowledge is the *Foundation of all Grace*: Every Grace borrows its Light from this Lamp; it is the radical Vertue; it is the Seed out of which the Flower of Grace grows; it ushers in *Faith. They that know thy Name, will put their trust in thee,* Psal. 9.10. Knowledge carries the Torch before Faith. A blind Faith is as bad as a dead Faith. It inflames *Love* ▪ Phil. 1.9. *This I pray that your Love may abound yet more and more in Knowledge.* The Knowledge of Christ’s Beauty enticeth our Love; it breeds *Perseverance*; it is like the Mariner’s Lanthorn, to direct the Ship, and as the Anchor, that holds it steddy in Storms and Tempests. The Apostle joyns these two together; *unlearned and unstable,* 2 Pet. 3.16. Such as are *unlearned will be unstable.*\n\n3\\. The chief Work in Conversion consists in Knowledge. *Rom.* 12.2. *Be ye transformed by the renewing of your Mind.* The Mind being renewed, the Man is transformed. The first thing in the Creation, was *Light*; so in Conversion, the first thing is *Illumination*: The first part of God’s Image consists in *Knowledge,* Col. 3.10. The first thing a Limner draws in a Picture is the *Eye*; so the first thing God draws in the Soul, is the Eye of *Knowledge.* Psal 51.6. *In the hidden part thou shalt make me to know Wisdom.*\n\n4\\. There is nothing in Religion, though never so excellent, can do us good without *Knowledge.* The Blessed Sacrament, which is one of the highest Ordinances; yet if we come to it without *Knowledge,* it can do us no good: What Benefit can he receive, that is not able to *discern the Lord’s Body?* If one come to a Physick Garden, and knows not the Nature of the Herbs, he may gather Poison instead of the Physical Herb; as he who went into the Field, and gathered *wild Gourds,* and then there was *Death in the Pot,* 2 Kings 4.39. So, if one understand not the *Mystery of the Lord’s Supper,* there is Death in the *Cup; he eats and drinks his own Damnation.*\n\n*Vse.* See how necessary it is to get the knowledge of what is good. It ushers in Salvation, 1 *Tim.* 2.4. We must know to do good before we can do it. *Omne Peccatum fundatur in ignorantia*: Ignorance of God is the cause of all Sin. *Jer.* 9.3. *They proceed from evil to evil, and know not me, saith the Lord.* Ignorance of God damns. *Hos.* 4.6. *My People are destroyed for want of Knowledge.* ’Tis sad to be ignorant in Gospel-times, to be blind in the Sun. How many go to Hell blind-fold? And which is worse, not only *nescire,* but *nolle scire*; they do not only not know Good, but they are not willing to know. *Jer.* 9.6. *They refuse to know me, saith the Lord.*\n\nII. *Doct.* That we ought not only to know to do Good, but to do it. This the Apostle implies: *To him that knows to do good, and doth it not*;] he implies, that he who knows to do Good, should do it. The *End of Knowledge is Practice.* Search from one end of the Bible to the other, and you will find that it is the practick part of Religion is chiefly intended. The Crown is not set upon the Head of Knowledge but Practice. *Rev.* 22.14. *Blessed are they that do his Commandments, that they may have right to the Tree of Life.* The Eye is to direct the Foot: Knowledge is the Eye that is to direct the Foot of Obedience.\n\n*Vse* 1. It shews us wherein most Christians are defective in the Times of Gospel, *viz.* In the doing part of Religion, they *know how to do Good, but do it not*: They have good Eye-sight, but are lame on their Feet; they are like *Rachel, beautiful,* in regard of Knowledge; but *barren.* We are like our first Parents, greedy of the Tree of Knowledge: Knowledge is an Ornament, and People love to hang this Jewel on their Ear; but though they know what they ought to do, yet they do it not. They know they should abstain from evil, and pursue Holiness; they know to do Good, but do it not.\n\n1\\. They know they should *abstain from evil.* They know they should not swear. *Matth.* 5.34. *Swear not all*; yet they do it; they are more free of their Oaths, than their Alms. They know uncleanness to be a Sin; it wastes the Body, wounds the Conscience, blots the Name, damns the Soul, *Gal.* 5.19. Yet they will go on in that Sin, and for a Cup of Pleasure drink a Sea of Wrath. They know Drunkenness to be a Sin; it doth brutifie them, take away their Reason; they cannot think to go reeling to Heaven. God is brewing a Cup for the Drunkard. *Rev.* 16.19. *The Cup of the Wine of the fierceness of his Wrath; Wormwood-Wine,* yet he will not leave his drunken Fits. Men know that rash censuring is a Sin. *Jam.* 4.11. *Speak not evil one of another, Brethren.* Yet they are guilty of this; they will not swear, but they will slander, and speak to the prejudice of others: They can never make them Recompence for this. No Physician can heal the Wounds of the Tongue. Thus they know that Covetousness is a Sin; yea, *the root of all evil*; yet the World ingrosseth all their Time and Thoughts. They are like *Midas,* who wished every thing that he touched might be Gold: They have this dry Dropsie; thirsting after Gold more than Grace, and labouring more to have a full Purse, than a good Conscience. They know they should not vent their Passions, *Jam.* 1.26. *If any man among you seems to be religious, and bridleth not his Tongue, this Man’s Religion is vain. Origen* observes of the Rich Man in the Gospel, he had no Water to cool his *Tongue.* He had sinn’d most in his Tongue, therefore was punished most in it. How unworthy is it for Men to have their Eyes and Hands lift up to Heaven, and their Tongues set on fire from Hell; at one time praying, and another time cursing? The Devil rejoyceth in this, he warms himself at the Fire of Mens Passions. How can such pray in a Family, that are possessed with an angry Devil? Hot Passions make cold Prayers. Thus men know they should abstain from evil, but they do it not.\n\n2\\. They know they should *pursue Holiness,* but they do it not. They know they should read the Word, sanctifie the Sabbath, use holy Conference, pray in their Families, redeem the Time, walk circumspectly; they know to do Good, but do it not.\n\n*Quest.* Whence is it that Men know to do Good, yet do it not?\n\n*Answ.* 1. It is for want of *sound Conviction.* Men are not throughly convinced of the necessity of practick Godliness: They think there’s a necessity of Knowledge, because else there’s no Salvation, they will get some Notions of Christ, that he is a Saviour, and has satisfied Divine Justice, and they hope they believe in him: Well then; we tell them that Faith and Obedience go together, then God is merciful, and though they are not so good as they should be, yet Free Grace will save them. Thus Men content themselves with general Notions of Religion, but are not convinced of the Practick Part of Godliness.\n\n2\\. Men know to do Good, yet do it not, because they are not awakened out of *their Spiritual Sloth.* It is easie to get the Knowledge of a Truth, to give assent to it, to commend it, to profess it; but to digest Knowledge into Practice, is difficult; and men are lying upon the Bed of Sloth, and are not willing to put themselves to too much trouble; they know they should deny themselves; but the Work of Self-denial is hard, so that the Plough stands still, and nothing of the practick part of Religion goes forward. *Prov.* 19.24. *A slothful man hideth his hand in his bosom,* and will not pull it forth though it be to lay hold on a Crown.\n\n3\\. Men know to do Good, but do it not, through *Incredulity*; they are in part Atheists. Did they believe that Sin were so bitter, that Wrath and Hell followed it, would they not leave off their Sins? Did they believe, that to do the Will of God, were a privilege, Religion were their Interest, that there is Joy in the way of Godliness, and Heaven at the end, would they not espouse Holiness? But People, though they have some slight transient thoughts of these things, yet they are not brought to the Belief of them; therefore though they know to do good, yet they do it not. The Reason why there are so few Doers of the Word, is, because there are so few Believers.\n\n4\\. Men know to do Good, but do it not; because the Knowledge in their Head, never works into their Hearts; it doth not quicken them, or warm their Affections with Love to the Truth. Their Light is greater than their Love; their Knowledge doth not work upon their Conscience; like a few Heat-drops that wet the leaf, but never go to the Root of the Tree. Men are not transformed by their Knowledge, therefore they are not reformed; their Hearts never took the full impression of the Word; like Wooll that hath had only a slight Tincture, but not a deep Dye.\n\n5\\. Men know to do Good, but do it not, because of prejudicate Opinion. Prejudice is a Bar in the way of Men’s Salvation. He who hath an ill opinion of the Physick will not take it. The things to be done in Religion, are judg’d to be too strict and severe; they restrain Sin too much, or they press too much to Holiness. When Christ had been preaching to the young Man, that he must *sell all, and give to the Poor, and he should have Treasure in Heaven,* ’tis said, *Mark* 10.22. *he was sad at that Saying, and went away grieved.* Many, though they know the Truth, yet do disgust it, and have a secret hatred at the Spirituality of it. As *Michal looked out at a Window,* see to *David* when he danced before the Ark; but the Text saith, *she despised him in her Heart,* 1 *Chron.* 15.29. So many go out to meet a Sermon, but hate it in their Heart.\n\n6\\. Men know to do Good, yet do it not, because they love their Sin more than they love the Word. *Hos.* 4.8. *They set their Heart on their Iniquity.* Though Sin be a Meat that breeds the Worm of Conscience, yet they love it; and the more Sin is loved, the more the Word is loathed. The Word Preached calls for plucking out the *right Eye*; it comes to separate between Men and their Lusts, and they cannot endure to hear of a Divorce. When *John Baptist* comes to break off the Match between *Herod* and his Incest, rather than he will behead his Sin, the Prophet himself shall be beheaded. This is much to be lamented, and laid to heart, that Men know to do Good, but do it not. Some content themselves with having Means of Knowledge. *Judg.* 17.13. *Then said Micah, now know I that the Lord will do me good, seeing I have a Levite to my Priest.* But what is one the better to know what Physick he should take, if he doth not take it. It will be but poor Comfort on a Death-Bed, for a Man to remember what glorious Ordinances he hath had, and what a deal of Knowledge he hath gain’d, when his Conscience shall tell him, this is his Condemnation, that he knew to do Good, but did it not.\n\n*Vse* 2. *Exhortation.* Let me beseech you all who have been Hearers of the Word, and have been lighting your Lamps at the Sanctuary, and have gotten a great measure of Knowledge, that as you *know to do Good,* you *would do it.* This is the Soul of Religion. *Luther* says, *Mallem obedire quam Miracula facere*; I had rather do the Will of God, than be able to work Miracles.\n\n1\\. To do what you know, evidenceth your Relation to Christ. You count it a great Honour to be near allied to the Crown; but it is more Honour to be a-kin to Christ. It was much to be of Christ’s Line and Race: *Rom.* 9.5. *Of whom concerning the Flesh Christ came*: But would you see whom Christ counts his best Kindred, such as do what they know: *Matth.* 12.50. *Whosoever shall do the Will of my Father in Heaven, the same is my Brother and Sister*: That is, he is dear to me, as if he had a Natural Alliance in Blood: nay, far dearer; for many of Christ’s Kindred in the Flesh are in Hell; but where there’s a Spiritual Consanguinity, there’s no fear of perishing. Such as know Christ’s Will and do it not, are Strangers to Christ, and he will say, *I know you not*: But if you that know to do good, do it, Christ will know you; sure he will know his kindred, his Sisters and Brothers.\n\n2\\. To know to do good, and do it, sets a *Crown upon the Gospel: Rom.* 16.19. *Your Obedience is come abroad unto all Men*; not your *Knowledge,* but your *Obedience.* When Christians do what they know, are eminent in Humility and Charity, when they walk exemplarily, this adorns Religion. To know to do good, and not to do it, hardens others in Sin, scandalizeth Religion, and makes People ready to turn Atheists. When some of the *Spaniards* came into *Hispaniola,* the *Spaniards* carriage being loose and prophane, the *Indians* asked them, What God they served? they answered, the God of Heaven; the *Indians* replied, Sure your God is not a good God that hath such bad Servants: Thus to know to do good, yet not do it, puts a scar in the Face of Religion, and brings an evil report upon it; but to do what we know, Trumpets forth the Fame of the Gospel, and makes them that oppose it to admire it.\n\n3\\. To know to do good, and to do it, entitles you to Blessedness. *Jam.* 1.25. *He shall be Blessed in the Deed*; not *for* the deed, but *in* the deed. God will not only pour golden Oil of Temporal Blessings on you, give you Corn and Wine; but he will bless you with Salvation: *Heb.* 5.9. *He became the Author of Salvation to all them that obey.* And that you may do what you know, beg the Holy Spirit. God hath promised to give us his Spirit, to make us walk in his Statutes, *Ezek.* 36.27. *Lex jubet, gratia juvat: The Word commands, the Spirit inables.* The Word is a Star to direct us, the Spirit is a Load-stone to draw us. The Word Anoints our Eyes, the Spirit Guides our Feet into the Path of God’s Commandments.\n\n3 *Doct.* That he who knoweth to do good, and doth it not, is *of all others most guilty*; to him it is Sin, Crimson Sin; that is, it is heinous Sin, Capital Sin, Sin emphatically, Sin with a Witness, and punished with a Vengeance. Such an one is a notorious, desperate Sinner; he knows he should abstain from such Sins, because the Law of God forbids them, yet he goes on in those Sins; he knows he should do such Duties, because the Law of God enjoins them: Sanctifie the Sabbath, be just in his Dealings; but though he knows to do good, yet he doth it not; such a one is a desperate, prodigious Sinner, he Sins with a Witness: And the Reason is, because he that knows to do good, yet doth it not, he Sins *presumptuously.* Under the Law there was a Sacrifice for Sins of *Ignorance,* but for *presumptuous* Sins there was no Sacrifice. *Numb.* 15.30. *The Soul that doth ought presumptuously, the same reproacheth the Lord, and that Soul shall be cut off from among his People.*\n\n*Quest.* What is it to Sin presumptuously?\n\n*Answ.* To Sin presumptuously, is to Sin *against the Light which shines into a Man’s Conscience; i. e.* A Man is convinced, those things he doth are Sin: Conscience saith, O do not this great Evil: Conscience, like the *Cherubims,* hath a flaming Sword in its Hand to afright and deterr the Sinner, yet he will pluck the *Forbidden Fruit*: This is to Sin presumptuously. To Sin *ignorantly,* doth something extenuate and take off from the Sin; it excuseth *à tanto; Joh.* 15.22. *He had had no Sin.* It may be supposed, that if the Man had known the thing had been so Evil, he would not have done it; but he that Sins knowingly is a Presumptuous Sinner; he Sins with his Eyes open; he is like one that hath a Torch in his Hand, and yet runs into the Pond and drowns himself. *Job* 24.13. *They are of those that Rebel against the Light*: This is desperate; this is to be worse than *Balaam*; for when he saw the Angel before him with a *naked Sword,* he durst not go on; but the presumptuous Sinner, though he sees the Flaming Sword of God’s Wrath before him, yet he will go on in Sin. O Sinner, thou art making way for thy own *Torment,* thou that sinnest against the Light of Conscience, thou stuffest the Pillow of Conscience with Thorns, on which thy Head must lie to all Eternity. If a Man Sins out of Ignorance (saith *Aristot.*) when he knows it he repents; if out of Passion, when the Passion is over he weeps; but he that Sins knowingly against his Conscience, he is set upon Sin, and he will hardly be reclaimed. Now there are two aggravations of this presumptuous Sin, *viz.* Sinning against the Light of Conscience: And, to know to do good, yet not to do it.\n\n1\\. This sinning presumptuously against Conscience, is after Councils, Admonitions, Warnings. Such an one cannot say, he was never told of his Sin; he hath had *Ministers rising up early,* who have told him what a damnable Thing Sin was, yet he would venture on; so that now he hath no excuse: *John* 15.22. *Now you have no Cloak for your Sin.* After Reproofs and Caveats, now to persist in Sin, it gives a Dye and Ticture to the Sin. Thou that livest in Malice, Uncleanness, and neglect of Family Duty, think how often thou hast been warned of Sin. We read if the Prophet had warned another, *Ezek.* 33.9. *If thou warn the Wicked of his way, to turn from it, if he do not turn from his way, he shall die in his Iniquity*; this made *Saul*’s Sin *Presumptuous,* and it is called *Rebellion,* because the Prophet had warned him, and given him express charge utterly to destroy *Amaleck*; yet he *spared Agag, and the best of the Sheep and Oxen,* 1 Sam. 15.9. This was Rebellion, and for it he lost his Kingdom. To Sin against *Conscience,* and to do it after *warning,* doth give an Accent to Sin, as the Dye to Wool, or as a Weight put in the Scale, which makes it weigh heavier: Oh! take heed all you that go on in Sin presumptuously; there hath been a Trumpet blown in your Ears; you have been told what Sin would cost you; God himself will draw up the Charge against you, and this will be put in your Indictment, It was after *warning.* If a Sea-mark be set up to give notice, that there are Shelves and Rocks in *isto loco*; yet if the Mariner will Sail there, and split his Ship, he is presumptuous, and none will pity him, because there was a Sea-mark set up to give him *warning* of the danger.\n\n2\\. Tis an aggravation to sin presumptuously against Conscience, when it is after *Afflictions.* After God hath made *him hear the Voice of the Rod,* he hath made him to feel Sin bitter, to read his Sin in his Punishment, yet he Sins; his Sin was following Evil Company, and God hath punished him for it; he hath almost wasted his Estate with riotous living, or he hath almost drunk himself Blind, yet he will not leave his Sin; his Sin was Uncleanness, and his Body is diseased, and full of noxious Humours; yet though he feels the smart of Sin, he retains the love of Sin; the Arrow sticks in his sides, yet he Sins; though God makes him *sick with smiting,* yet he is not sick of sinning: Here is an aggravation of Sin: 2 *Chron.* 28.22. *In the time of his distress, did he Trespass yet more against the Lord: This is that King* Ahaz.\n\n*Vse.* 3. To know what is good, yet not to do it, is to Sin presumptuously, it is full of obstinacy and pertinaciousness; it is so because Men can say nothing for their Sins, can bring no Reason, they can make no defence for themselves, yet they are resolved to hold fast their Iniquity: This is desperate wilfulness. *Voluntas est regula, & mensura actionis: The more of the Will in a Sin, the greater the Sin.* The Will gives a Dye to the Sin: *Jer.* 18.12. *And they said there is no hope, but we will walk after our own Devices, and we will every one do after the Imagination of his own Evil Heart*: We are resolved upon it, though there be Death and Hell every step, we will march on under Satan’s Colours: This made the Sin of the Devils so heinous, for which they are locked up in Chains for ever, because they were wilful in their Sin, they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them; but they sinned obstinately and out of pure choice. This is desperate, when Men will have the other Game at Sin, though it cost them their Souls.\n\n*Vse.* 4. Take heed of Presumptuous Sin. To Sin against the Light shining in your Conscience; to know what is good, yet not to do it; to know what is evil, yet not to avoid it. Take heed, I say, of sinning presumptuously after this manner. *David* prayed, *Keep back thy Servant from presumptuous Sins,* Psal. 19.13. If God hath been so terrible against Sins of Infirmity and Passion, as we see in *Moses* and *Vzzah:* O how fierce will his Anger be against the Presumptuous Sinner! Better never have known the Ways of God, than to know to do good, yet not to do it. *Pilate* sinned presumptuously, in condemning Christ; he knew he did not well in it; he knew that of *envy the Jews delivered him,* Matth. 27.18. *He confessed he found no fault with him,* Luk. 23.14. And God would have stop’d him in his Sin; he admonished him by his own Wife; *She sent to him, have nothing to do with that Just Man,* Matth. 27.19. And yet for all this he gave the Sentence against Christ: While he condemned Christ, his own Conscience condemned him. Oh! as you love your Souls, take heed of presumptuous Sins. Knowing what is good, yet not to do it; knowing what is evil, yet not to avoid it; this is very desperate: For,\n\n1\\. Such kind of presumptuous sinning is *ex consilio*; it is committed with much premeditation and fore-thoughts. The presumptuous Sinner doth not sin unawares; but he doth project and cast in his Mind how to bring his Sin about; just as *Joseph*’s Brethren did consult, and lay their Heads together how to betray the innocent. Sinners are said to plot Sin. *Psal.* 36.4. *He deviseth Mischief on his Bed.* This doth put an *Emphasis* upon Sin, and make it 〈 in non-Latin alphabet 〉, *out of measure sinful,* because the presumptuous Sinner, that knows to do Good, and doth it not, that sins against the light of this Conscience, is a deliberate Sinner, a Student in wickedness; he beats his brains in the cunning contrivance of Sin, as *Judas* in betraying Christ, and as those *Jews* that laid in wait for *Paul.* They were witty in the contrivance of Sin. *Acts* 23.15. *Signifie to the chief Captain, that he bring Paul down to you to morrow, as though you would enquire something of him more perfectly, and we ere he come near, are ready to kill him.*\n\n2\\. To know to do Good, yet not to do it, to sin presumptuously, against Conscience, is desperate, because this kind of sinning is accompanied with *Pride.* The Sinner knows the Mind of God, yet will act contrary to it: This shews Arrogancy; he sets his Will above God’s Will. *Who is the Lord,* saith *Pharaoh?* So saith the presumptuous Sinner; *Who is God?* What is the Word, that I should obey it? A proud Sinner will not endure to be controlled; he slights the Precept, scorns the Threatning. No Toad swells so with Poyson, as the presumptuous Sinner with Pride; Pride of Judgment, to approve that Sin which God hath branded; and Pride of Will, to eat of that Tree which God hath forbidden.\n\n3\\. To sin presumptuously, to know what is good, yet not to do it; to know what is evil, yet persist in it, is accompanied with Impudency. Such a Sinner lays aside all fear of God; he is worse than brutish. The Lion fears Fire; but he fears not Hell-Fire; like the *Leviathan, he is made without fear,* Job 41.33. He lays aside the Veil of Modesty, he hath sinn’d away Shame. *Zeph.* 3.5. *The unjust knoweth no shame, he hath a Forehead of Brass.* Jer. 6.15. *Nesciunt erubescere; they were not at all ashamed, neither could they blush.* He lays aside all Arguments. Mercy cannot be heard to speak; the Judgments of God set themselves in Battel array, yet they cannot stop him, let what will come on it; let God take it well or ill, yet he will go on in Sin. Here’s Impudency! *Judas* knew Christ was the *Messiah,* he was convinced of it, by an Oracle from Heaven, and by the Miracles he wrought; and yet he impudently entertains a Treasonable Plot against him: Nay, when Christ said, *He that dips his hand in the Dish with me, he shall betray me*; and *Judas* knew that he was the Person Christ meant; and Christ, when *Judas* was going about his Treason, pronounced a Woe to him, *Luke* 22.22. yet for all this he proceeded in his Treason. Thus sinning presumptuously is accompanied with Impudency. Such are so far from blushing, that they *glory in their shame,* Phil. 3.19.\n\n4\\. To sin presumptuously, to know what is Good, yet not to do it, is heinous, because it is *Ingratitude*: ’Tis an *high abuse of God’s Kindness*; and God cannot endure, of all things, to have his Kindness abused. God’s Kindness is seen in this, that he hath acquainted the Sinner with his Mind and Will; that he hath not only instructed him, but perswaded him, made Mercy stoop and kneel to the Sinner; he hath wooed him by his Spirit, that he would sly from Sin, and pursue Holiness. Kindness is seen in this, that God hath spared the Sinner so long, and not struck him dead in the Act of Sin. Kindness in this, that though the Sinner hath sinn’d against his Conscience, yet now if he will repent of Sin, God will repent of his Judgments, and the white Flag of Mercy shall be held forth. *Jer.* 3.1. *Thou hast plaid the Harlot with many Lovers; yet return again to me, saith the Lord.* But the Sinner is of a base, morose Spirit; he is not melted with all this Love; but his Heart, like Clay, hardens under the Sun. Here’s an apparent Abuse of God’s Kindness; and God cannot endure to have his Kindness abused. The Vulture draws Sickness from Perfumes; so the Sinner contracts Wickedness from the Mercy of God. Here’s high Ingratitude!\n\n5\\. To sin presumptuously, to know what is good, yet not to do it, is a Contempt done to God. A Noble Spirit cannot bear a contempt: It is bad enough for a Sinner to *forget* God; but it is worse to *contemn* him. He that knows to do Good, yet doth it not, he slighteth God: he cares not whether God he pleased or no; he will have his Sin. Therefore the presumptuous Sinner is said to *reproach* God. *Numb.* 15.30. *The Soul that doth ought presumptuously, the same reproacheth the Lord*; every Sin displeaseth the Lord. To contemn the Authority of a Prince, is a Reproach done to him. The presumptuous Sinner, who knows to do Good, but doth it not, reproacheth the Lord; though not explicitly, yet interpretatively; by his presumptuous Sin, he makes as if God were either ignorant, and did not know his Wickedness; or impotent, and were not able to punish him. How horrid is this to reproach the Lord? There’s a kind of *Blasphemy* against God in every presumptuous Sin. The Sinner that knows what is good, yet will not do it, what is evil, yet will do it; he contemns God; and in contemning him, blasphemes him. Contempt is the highest Affront that we can offer to God; and an Affront will make one draw his Sword.\n\n6\\. To sin presumptuously, to know what is good, yet not to do it, is a bold Contest with God, a daring of God to punish. The Man that sins against Conscience presumptuously, and will not be reclaimed, doth in effect say, What care I for the Commandment; it shall be no Check upon me, but I will go on in Sin, and let God do his worst. A godly Man is said to *fear the Commandment,* Prov. 13.13. He dares not sin, because the Law of God stands in his way. He fears the Commandment; but the presumptuous Sinner doth not value the Commandment; he will sin in spight of God’s Law. This is sawcily to contest with God, to throw down the Gantlet, and challenge God to a Duel. 1 *Cor.* 10.22. *Do we provoke the Lord to Anger? Are we stronger than he?* Shall the Child go to fight with an Archangel? This is the Folly and Madness of a presumptuous Sinner; he dares God to his Face, and hangs forth the Flag of Defiance against Heaven. O then, good reason we should take-heed of presumptuous Sin, it is so heinous and desperate! To *him that knows to do Good, yet doth it not, to him it is Sin*; it is Sin with a Witness.\n\n*Vse* 2. *Trial.* Let us examine if we are not guilty of sinning thus presumptuously, knowing to do good, yet not to do it.\n\n1\\. Is it not to *sin presumptuously,* when we live in the total neglect of Duty? We know we ought to pray in our Families, yet do it not. Houses that have no Prayer in them, are the Devil’s Houses; and it is a wonder they are not haunted. *Jer.* 10.25. *Pour out thy Wrath upon the Families that call not on thy Name.* Neglect of Family-Prayer, doth *quasi* uncover the Roof of your Houses, and make way for a Curse to be rain’d down upon your Table. To live in the neglect of Family-Duties, is not this to sin presumptuously, to know to do Good, and not to do it?\n\n2\\. Is it not to sin presumptuously, when we will venture upon the same Sins which we condemn in others? *Rom.* 2.1. *Therefore thou art inexcusable, O Man, whosoever thou art that judgest; for thou that judgest, dost the same things.* As *Austin* speaks of *Seneca*; He wrote a Book against Superstitions; but *quod culpabat adoravit:* he worshipped those Images he reproved. Thou (Christian) condemnest another for Pride, and yet thou livest in that Sin thy self. A Father condemns his Son for swearing; yet he himself swears: The Master reproves his Servant for being drunk; yet he himself will be drunk. The Snuffers of the Tabernacle were of *pure Gold:* Those who are to reprove and snuff the Vices of others, had need themselves to be free from those Sins. The Snuffers must be of Gold. Is not this to sin presumptuously, to live in those Sins which we condemn in others?\n\n3\\. Do not they sin presumptuously against Conscience, who will sin *in spight of Heaven*? Though they see the *Judgments* of God executed on others, yet will adventure on the same Sins? *Exempla efficacius docent quam Praecepta.* Dan. 5.22. *And thou his Son, O Belshazar, hast not humbled thy heart, though thou knowest all this.* Though thou sawest the Judgments of God upon thy Father, God turn’d him to Grass for his Pride; yet thou goest on in the same Sin. *Jer.* 3.8. *When for all the Causes whereby Israel had committed Adultery, I had put her away, and given her a Bill of Divorce, yet her treacherous Sister Judah feared not; but went and played the Harlot also.* He is a bold Thief indeed, who sees his Fellow-Thief hung up in Chains, yet is not afraid to rob in that place. This is to run upon the thick *Bosses* of God’s *Buckler,* Job 15.26. To venture in Sin against all the Judgments and Threatnings of God?\n\n4\\. Do not they sin presumptuously; they know to do Good, yet do it not, who labour to stifle *the Convictions* of their Conscience, and will not let Conscience speak freely to them? They smother the Light of it; like one that puts his Light in a dark Lanthorn, that it may not be seen. This the Scripture calls, *holding the Truth in unrighteousness,* Rom. 1.18. They labour to blot out all the common Notions of God engraven in their Minds.\n\n5\\. Do not they sin presumptuously, who know to do Good, but do it not; who after they have felt the smart of Sin, it hath bred a Worm in their Conscience, a Moth in their Estate; yet after all this, they again embrace their Sins? Though this Viper hath stung them, they will put it again in their Bosom; is not this to sin presumptuously, and to *rebel against Light?* If there be any such here who are guilty in this high degree, *know to do Good, but do is not,* let them fear and tremble; their Case is sad. The Wrath of God hangs over their Heads; and that I may shew you you have cause to scar, and that I may beat you off from presumptuous Sins, let these things be seriously laid to Heart.\n\n1\\. These presumptuous Sins, knowing to do Good, and yet not to do it; knowing what is evil, yet not forbearing, these Sins do much *harden the Heart.* These are two of the greatest Blessings, a sound Judgment, and a soft Heart. But sinning presumptuously and knowingly, doth congeal the Heart; it doth both wast the Conscience, and sear it, 1 *Tim.* 4.2. By sinning knowingly, a Person gets a *Custom* of Sin; and the Custom of sinning takes away the *Sense* of sinning. *Ephes.* 4.19. *Being past feeling.* Tell the presumptuous Sinner, there are Treasures of Wrath laid up for him; lead him to the Brink of Hell, and bid him hear the Roarings of the damned, and the ratling of their Chains; bid him look upon the infernal Flames, and see the Devils, that must shortly keep him company, he fears not; his Heart is like a piece of Marble or Adamant, that will take no impression. When Men *know to do Good, yet do it not,* their *Hearts harden insensibly,* and that is *dangerous*: Now they cannot repent; that makes the Sin against the Holy Ghost uncapable of Pardon, because he that hath sinn’d it, is uncapable of Repentance.\n\n2\\. Such as sin presumptuously, they know to do good, yet do it not, are 〈 in non-Latin alphabet 〉, self-condemned. *Tit.* 3.11. *Being condemned in himself.* The Sinner knows in his Conscience he is guilty; he hath sinn’d against Warnings, Education, Conviction, so that his own Heart condemns him. When the Judge saith to the Malefactor, Thou hast committed such things worthy of Death, and the Evidence is clear against thee, What canst thou say for thy self that thou shouldest not die? he is forc’d to cry Guilty. The presumptuous Sinner is self-condemned, and he will clear God when God judgeth him. *Psal.* 51.4. *That thou maist be clear when thou judgest.* When God condemns the Prisoner, he will clear his Judge.\n\n3\\. To know to do good, yet not to do it; such presumptuous Sins *make deep Wounds in the Soul.* A Prick of a Pin fetcheth Blood; but the Thrust of a Rapier brings Death. The least Sin fetcheth Blood; but presumptuous Sins are like a stab at the Heart. ’Tis a Miracle if ever such recover by Repentance. Every little Hole in the Tiling, lets in Rain; but a Crack in the Foundation, indangers the Fall of the House. Every Sin of Infirmity is hurtful; but presumptuous Sin cracks the Conscience, and threatens the Ruine of that Soul. Presumptuous Sin makes way for Despair; (*a deep Wound.*) Despair is the Agony of the Soul. *Spira,* in Despair, was like a living Man in Hell; Despair did suck out his Marrow and Vital Blood; it made him a very Anatomy. Now, to sin against the Light of Conscience, will bring to despair at last. The Sinner goes on stubbornly; yet his foolish Heart tells him, all will be well: But when God begins to set his Sins in order before him, and Conscience, which before was like a Lion asleep, begins to be awakened, and roars upon him, and he sees Death and Hell before him, now his Heart faints, his Presumption is turn’d to Despair, and he cries out as *Cain,* Gen. 4.13. *My punishment is greater than I can bear.* Now the Sinner begins to think with himself thus; I would have my Sins, and I had them; and I have the wrath of God with them. Oh, how foolish was I to refuse Instruction! but it is too late now; the Mercy-Seat is quite covered with Clouds; I am shut out from all hope of Mercy; my Wounds are such, that the Balm of *Gilead* will not heal. The more Presumption in the Time of Life, the more Despair at the hour of Death.\n\n4\\. To know to do Good, and not to do it, to sin presumptuously, God may in just Judgment *leave such an one to himself.* It is a terrible thing when God shall say, Thou hast by thy presumptuous Sin affronted me, and provoked me to my Face, therefore I will give thee up to thine own Heart; thou shalt *sin still*; seeing thou wilt *be filthy, thou shalt be filthy still.* ’Tis sad for a Man to be left to himself: ’tis like a Ship without a Rudder or Pilot, driven of the Winds, and dashing upon a Rock. *Rom.* 1.21, 24. *Because when they knew God, they glorified him not as God; wherefore God gave them up to uncleanness.* What is the Condition of a Patient when the Physician gives him over, and leaves him to his own sick Palate? Saith he, Physick will do him no good; he may eat what he pleases; for he will die. So God, after Men have sinn’d wilfully, gives them up to their Lusts; let them do what they will, they are in a dying condition.\n\n5\\. To know what is good, yet not do to it; to sin presumptuously, is a great degree of the Sin against the *Holy Ghost.* Such as sin presumptuously, sin *wilfully:* Put but one Weight more into the Scale, add but *Despight and Malice* against the Spirit, and it becomes the unpardonable Sin. Though Presumption is not final Apostacy; yet it comes very near to it, and a little matter more will make thee so guilty, that there remains no more Sacrifice for Sin. To sin presumptuously against Light, may in time bring on Malice and Despight to the Spirit. As it was with *Julian,* who threw up his Dagger in the Air, as if he would be revenged on God: When once it is come to this, there’s but one step lower a Man can fall, and that is into Hell.\n\n6\\. A presumptuous person, who knows to do Good, and doth it not, is *possessed with the Devil*; Satan hath a great power over him: A Man that is resolved in Sin, let God and Conscience say what they will, I may say, as *Acts* 5.2. *Why hath Satan filled thy Heart?* The Prince of the Air hath blown on thee, and fill’d thy Sails, that thou movest so swiftly in Sin. In Christ’s time, there were many bodily possess’d; but in our time, I fear they have their Souls possess’d with the Devil; she would have her Will *licet Corpus & Animam in aeternum damnavit.* May it not be said of such a Person, as *Mat.* 15.22. *My Daughter is grievously vexed with a Devil?*\n\n7\\. There is *little hope* for such as know to do Good, yet do it not, know what is evil, but will not forbear. There were Sacrifices for Sins of *Ignorance*; but no Sacrifices for Sins of *Presumption.* Numb. 15.30. Indeed presumptuous Sinners hope all will be well. *Prov.* 14.16. *The Fool is confident.* Such a Fool is spoken of, *Deut.* 29.19. *When he hears the words of this Curse, he blesseth himself, saying, I shall have peace, though I walk after the imagination of my heart, to add Drunkenness to Thirst; the Lord will not spare him, but the Anger and Jealousie of the Lord shall smoke against that Man.* Though the humble, penitent may fly to the Mercy of God, as to an Altar of Refuge; yet God will pluck the presumptuous Sinner from this Altar. *Exod.* 23.7. *I will not justifie the wicked.* Should God favour presumptuous Sinners, he should justifie the wicked, seem to like and approve all they have done; but he will not justifie the wicked. So that such who rebel against Light, and sin presumptuously, there is little hope for such. The presumptuous Sinner stops his Ear to the Councels of the Word, vexeth the holy Spirit, tramples on Christ’s Blood; he rejects the Remedy, he necessitates himself to Damnation.\n\n8\\. Such as sin presumptuously, that know to do Good, yet do it not; know what is evil, yet will not forbear it, *God refuseth all their Services.* They sin against their Conscience, and yet come and worship God. *God abhors their Sacrifice.* Isa. 1.15. *When you make many Prayers I will not hear, your hands are full of Blood.* For Men to sin presumptuously, and come and pray, and hear the Word, they do but provoke God the more. And take notice, such as live in Sin against their Conscience, when they pray most, God will punish them most. *Hos.* 8.13. *They sacrifice Flesh for the Sacrifices of mine Offerings; but the Lord accepteth them not; now will he remember their iniquities, and visit their Sins.* They were highly guilty of Idolatry; they had set up one Idol in *Dan,* and another in *Bethel*: Here they sinn’d presumptuously, went against Light, and now they come and offer their Sacrifices to God: Saith God, *I will not accept your Offering; now will I remember your Iniquities*; and while you are worshipping me, I will punish you. *Now will I visit your Sins.* Thus you see what cause you have to tremble, who are guilty in this kind; you see your Misery.\n\nBesides all that hath been said, consider these Two Things.\n\n2\\. You that sin presumptuously, that know to do Good, and do it not; that know what is evil, yet will not forbear, you cannot sin *so cheap as others*; though Sin will cost every one dear, yet it will cost you dearer. You go directly against Conscience, and if there be either Justice in Heaven, or Fire in Hell, you shall be sure to be punished. Some Places you use to say are dearer to live in than others; it is dearer living in the *City* than the *Countrey*: Let me tell you, it is dearer sinning in the City, than in a blind Village, where they have not had the Means of Grace. To lye, cozen, and be drunk after the powerful Preaching of the Word, the Convictions of Conscience, the Enlightnings of the Holy Ghost; this will put a Weight into the Scale; it will make Sin the heavier, and Hell the hotter.\n\n2\\. You who sin presumptuously, cannot take so much *Pleasure* in your Sin as another may have. One whose Conscience is less enlightned, though his Sin will be bitter to him afterwards, yet at present he may rowl it as Honey under his Tongue, and find *Pleasure* in it; but you that sin against your Knowledge, you cannot have so much pleasure in Sin as he; for Conscience will put forth a Sting; and all the Threatnings of the Word will set themselves in Battel array against you; so that you can have no quiet. He that hath the Tooth-Ach, doth not taste so much sweetness in his Meat as another. O presumptuous Sinner, every step thou takest in Sin, thou goest with a *Thorn* in thy Foot, and that Trouble thou feelest now in thy Conscience, is but the beginning of Sorrow.\n\n*Quest.* What shall we do that we may not sin presumptuously against Conscience?\n\n*Answ.* Take heed of *little Sins*; though, (to speak properly) there are no such things as *little Sins,* no little Treason; but comparatively, one Sin may be lesser than another. *Take heed of little Sins.* The frequent committing of lesser Sins, will prepare for greater. A lesser Distemper of Body, if it be let alone, prepares for a greater Distemper. Being unjust in a little, prepares for being *unjust in much, Luke* 16.10. Such as were at first more modest, yet by accustoming themselves to lesser Sins, by degrees their Sins have boiled up to a greater height. Jayl-Sins have begun at little Sins.\n\n2\\. If you would not sin presumptuously, *viz.* knowingly and wilfully, then reverence the Dictates of Conscience; get Conscience well inform’d by the Word, as you set your Watch by the Sun; and then be ruled by it; do nothing against Conscience. If Conscience saith, do such a thing, though never so unpleasing, set upon the Duty. When Conscience saith, Take heed of such a thing; come not nigh the forbidden Fruit. Conscience is God’s Deputy or Proxy in the Soul. The Voice of Conscience is the Voice of God. Do not stifle any Checks of Conscience, lest God suffer thee to harden in Sin, and by degrees come to presumptuous Sin.\n\n3\\. Labour to have your Knowledge sanctified. Men sin against their Knowledge, because their Knowledge is not sanctified. Knowledge is like the Moon, Light in it, but no Heat. Sanctified Knowledge works upon the Soul; it inclines us to Good; it makes us fly from Sin. Sanctified Knowledge is like a Breastplate, which keeps the Arrow of presumptuous Sin from entring."},{"name":"of-the-government-of","title":"Of the Government of the Tongue","text":"*Jam. 3.6.* And the Tongue is a Fire, a World of Iniquity.\n\nTHE Apostle *James* in this Scripture describes the Evil of the Tongue: *The Tongue is a Fire, a World of Iniquity.*\n\n1\\. It *is a Fire*: It burns with intemperate heat; it causeth the Heat of Contention; it sets others in a Flame.\n\n2\\. A *World of Iniquity*: It was at first made to be an Organ of God’s Praise, but it is become an Instrument of Unrighteousness. All the Members of the Body are sinful, as there is bitterness in every Branch of Wormwood; but the Tongue is excessively sinful, *full of deadly Poison,* vers. 8.\n\n*Doctr.* The Tongue, though it be a little Member, yet it hath a World of Sin in it. The Tongue is an unruly Evil. We put *Bitts* in Horses Mouths and rule them; but the Tongue is an unbridled Thing. It is hard to find a Curbing bitt to rule the Tongue. There is a World of Sin in the Tongue. The Devil makes use of Men’s Tongues for the promoting most of the Wickedness which is in the World. I shall show you some of the Evils of the Tongue.\n\nI. The Evil Tongue (travel a little over this World) is the *silent* Tongue: It is wholly mute in Matters of Religion; it never speaks of God or Heaven, as if it cleaved to the roof of the Mouth. Men are fluent and discursive enough in other Things, but in Matters of Religion their Lips are sealed up. If we come into some People’s Company, we do not know what Religion they are of, whether *Jews* or *Mahometans,* for they never speak of Christ; they are like the Man in the Gospel, who was possessed with a *Dumb Devil, Mar.* 9.17.\n\nII. The Evil Tongue is the *earthly* Tongue: Men talk of nothing but the World, their Wares and Drugs, or their rich Purchace. Son’s of the Earth; they have the Serpent’s Curse, *lick the Dust. Joh.* 3.31. *He that is of the Earth, speaketh of the Earth*: as if all their Hopes were here, and they looked for an earthly Eternity; these have *Brutish Minds. Seneca* being asked of what Country he was, answered, that he was 〈 in non-Latin alphabet 〉, a Citizen of this World: So, many are Citizens of this World, all their Discourse and Traffick is here. Their *Speech* bewrays them.\n\nIII. The Evil Tongue is the *hasty* or *angry* Tongue: They have no command of Passions, but are carried away with them, as a Chariot with wild Horses. I know there is an Holy Anger, when we are angry with Sin: Christ had this Anger when they made the Temple a place of Merchandice, *Joh.* 2.15. That Anger is without Sin, which is against Sin; but that is an Evil Tongue, which is presently blown up into exorbitant Passion; this Tongue is *set on Fire from Hell. Isaiah*’s Lips were touched with a Coal from the Altar, *Isa.* 6. His Tongue was set on Fire from Heaven; but the angry furious Tongue is set on Fire from Hell. When the Tongue is on Fire, it is the Devil that lights the Match. *Eccles.* 7.9. *Anger rests in the Bosom of Fools*: It may be in a Wise Man, but it rests in a Fool. More are drunk with Passion than Wine: *Hierome.* Water when it is hot soon boils over: So when the Heart is heated with Anger, it soon boils over in fiery and passionate Speeches. 1 *King.* 19.12. *after the Earthquake a Fire, but God was not in the Fire*: So I may say of the Fire of rash Anger, God is not in this Fire. Grace heats the Heart but cools the Tongue; makes it meek and calm. Passion transports it oft, disturbs the use of Reason; *Brevis Insania*; and if Reason cannot act, much less can Grace. Rashness of Anger *hinders Holy Duties.* Hot Passions make cold Prayers. A wrathful Spirit is *unsuitable* to the Gospel: It is a Gospel of Peace, and it is sealed by the Spirit, who came in the Form of a Dove; a meek peaceable Creature. Thou who art given much to Passion, whose Tongue is often set on Fire, take heed thou dost not one Day in Hell desire a drop of Water to cool thy Tongue.\n\nIV. The Evil Tongue is the *Vain* Tongue, that vents its self in idle Words: as if a Tree should bear nothing but Blossoms, *Psal.* 10.7. under his *Tongue* is Vanity; his Speaking is like a Child’s Scribling, vain and insignificant. Men want Grace to Ballast them, and make them serious. A vain Tongue shows a light Heart. A good Man’s Words are weighty and prudent; his Lips are as a Tree of Life to feed many; his Speech is edifying: *Prov.* 10.20. *The Tongue of the Just is as choice Silver.* Gracious Words drop as Silver from him, to the enriching the Souls of others: But, *Prov.* 15.2. *the Mouth of Fools poors out foolishness:* like the Water in a Spout• that runs out unprofitably and doth no good. Many have a Sea of Words, but scarce a drop of Matter; they have Words without Wisdom. How many idle away the Day of Grace in frivolous Discourses? A piece of Gold sinks into the Water, but a Feather swims upon it. A Wise Man’s Words are like Gold, weighty, and will sink into the Hearts of others; but the Words of many are light and feathery, and will make no impression. *Matth.* 12.36. *Every idle Word that Men shall speak they shall give an account thereof in the Day of Judgment.* Words that are of no account will turn to an heavy account.\n\n5\\. The Evil Tongue is the *Censorious* Tongue: *Jam.* 4.12. *Who art thou that judgest another?* Some make it a part of their Religion to judge and censure others; they do not imitate their Graces, but censure their Failings: Such an one is rash and indiscreet; such an one is an Hypocrite; this comes from *Pride.* Were Men’s Hearts more humble, their Tongues would be more charitable. The Censurer sits in the Chair of Pride, and passeth Sentence upon another, and doth reprobate him: This is to usurp God’s Prerogative, and take his Work out of his Hands; ’tis God’s Work to judge, not ours. He who spends his Time in *censuring others,* spends but little Time in *examining himself*; he doth not see his own faults. I fear this is the Sin of many Professors, when they meet together to cast the Stone of Censure at others. There’s not a greater sign of *Hypocrisie,* than to be over-hasty in judging and censuring Persons. A Gracious Heart censures himself, and hath charitable thoughts of others; the Hypocrite *è contra.*\n\n6\\. The Evil Tongue is the *Slanderous* Tongue. *Psal.* 50.20. *Thou sittest and slanderest thy own Mother’s Son.* Slandering is when we speak to the prejudice of another, and speak that which is not true. Worth and Eminency is commonly *blasted* by Slander: Holiness it self is no Shield from Slander. The Lambs Innocency will not preserve it from the Wolf. *John Baptist came neither eating nor drinking, yet they say he hath a Devil,* Matth. 11.18. Slandering *Job* calls the Scourge of the Tongue, *Job* 5.21. And *Jer.* 18.18. *Come and let us smite him with the Tongue*; you may smite another and never touch him. *Psal.* 64.3. *Their Tongues are Arrows shot out.* A Slanderer wounds another’s Fame, and no Physician can heal these Wounds. *Majora sunt lingua vulnera quam gladii,* Aug. *The Sword doth not make so deep a Wound as the Tongue.* The *Greek* Word for *Slanderer* signifies *Devil,* 1 *Tim.* 3.11. Some think it is no great matter to belye and defame another; but know, this is to act the part of a Devil. The Slanderer’s Tongue is a two-edged Sword, it Wounds two at once. While the Slanderer Wounds another in his Name, he Wounds himself in his Conscience. This is contrary to Scripture, *Jam.* 4.11. *Speak not Evil one of another.* 〈 in non-Latin alphabet 〉. God takes this ill at our Hands, to speak Evil of others, especially such as are eminently Holy, and help to bear up the Honour of Religion. *Numb.* 12.8. *Were not ye afraid to speak against my Servant Moses.* What my Servant, who hath wrought so many Miracles, whom I have spoken with in the Mount Face to Face, were not ye afraid to speak against him? So will God say. It is the Devils proper Sin, he is the *Accuser of the Brethren*; he doth not commit Adultery, but bears False Witness. The Slanderer is still clipping the Credit of his Neighbour, that he may make it weigh lighter: Take heed of this, it is a Sin our Nature is very prone to; and remember ’tis no less Sin to rob another of his Good Name, than to steal his Goods or Wares out of his Shop.\n\n7\\. The Evil Tongue is the *Vnclean* Tongue, that vents it self in filthy and scurillous words. Men’s Language is such as if they came out of Hell: This is forbidden, *Eph.* 4.29. *Let no corrupt Communication proceed out of your Mouth.* Better be born Dumb, than to have the Devil in ones Tongue. A Sign of a great Distemper, that the Fever is high, when the Tongue is black. A Sign Men’s Hearts are very Evil, when such black Words come from them. When I go in the Streets, and hear the Language of some, I think of the Man in the Gospel, who had the Spirit of an *Vnclean Devil* in him, *Luk.* 4.33. Men’s Lips do not drop as the Honycomb, but they drop Poison to the defiling of others, 1 *Cor.* 15.33. It is a Sign when the Face breaks out in Sores and Pimples, that the Blood is corrupt; so an unclean Tongue may be compared to a Sink, where all the Filth of the House is carried forth. We read that the Lips of the Leper were to be covered, *Lev.* 13.45. ’Twere well if we had such Magistrates as would by their Authority cover the unclean Lips of those Lepers in this City.\n\n8\\. The Evil Tongue is the *Lying* Tongue. *Col.* 3.9. *Lye not one to another.* The *Cretians* were noted for Lyars, *Tit.* 1.12. 〈 in non-Latin alphabet 〉, &c. *The* Cretians *are always Lyars.* It becomes not *Christians* to be *Cretians.* Nothing more contrary to God than a Lye; it shews much *Irreligion*: In Heart there wants the fear of God, which should Bridle lying Lips. Lying is a Sin that doth not go alone; it ushers in other Sins. *Absalom* told his Father a Lye, that he was going to pay his Vow at *Hebron,* 2 *Sam.* 15.7. and this Lye was a Preface to his Treason. Lying is such a Sin as takes away all Society and Converse with Men: How can you have Converse with him that you cannot trust a Word he saith? It is a Sin so sordid, that when the Lyar is convicted he is ashamed. God’s Children have this Character, they are Children that will not Lye, *Isa.* 63.8. the New Nature in them will not suffer them. The Lyar is near a Kin to the Devil; and the Devil will shortly claim kindred with him: *Joh.* 8.44. *The Devil is a Lyar and the Father of it.* He seduced our First Parents by a Lye, *Gen.* 3.4. How doth this Sin incense God? he struck *Ananias* dead for telling a Lye, *Act.* 5.5. The Furnace of Hell is heated to throw Lyars into. *Rev.* 22.15. *Without are Dogs, and Sorcerers, and Whoremongers, and whosoever loveth and telleth a Lye.*\n\n9\\. The Evil Tongue is the *Flattering* Tongue: That will speak fair to ones Face, but will defame: *Pro.* 26.25. *He that hateth dissembleth with his Lips*: When he speaketh fair believe him not: Dissembled Love is worse than Hatred. Some can commend and reproach, flatter and hate: [Honey in their Mouths, but a sting of Malice in their Hearts:] Better are the Wounds of a Friend, than the Kisses of such an Enemy. *Hierome* saith, *The* Arrian *Faction pretended Friendship; they,* saith he, *kissed my Hands, but slandered me and sought my Ruine.* Many have dissembling Tongues; they can say, *Your Servant,* and lay Snares: *Prov.* 29.5. *A Man that flattereth his Neighbour, spreadeth snares for his Feet:* You oft think you have a Friend in your Bosom, but he proves a Viper. To dissemble Love is no better than a Lye; for there is a pretence of that Love which is not. Many are like *Joab,* 2 Sam. 20.9. *And* Joab *said to* Amasa *art thou in Health my Brother, and he took him by the Beard to kiss him, and he smote him in the Fifth Rib that he dyed. Impia sub dulci melle venena latent.* For my part, I much question his Truth towards God, that will flatter and lye to his Friend: He who counterfeits love to his Friend, is worse than he that Coins counterfeit Money. God will bring such an one to shame at last. *Prov.* 26.26. *Whose hatred is covered by deceit, his Wickedness shall be shewed before the whole Congregation.*\n\n10\\. The Evil Tongue is the Tongue given to *Boasting. Jam.* 3.5. *The Tongue is a little Member, and boasteth great things.* There is an Holy boasting, *Psal.* 44.8. *In God we boast all the Day*; when we triumph in his Power and Mercy: But it is a sinful boasting, when Men display their Trophies, boast of their own *Worth* and Eminency, that others may admire and cry them up: A Man’s *self* is his *Idol,* and he loves to have this Idol worshipped: *Acts* 5.36. *There arose up Theudas boasting himself to be Somebody.* 2. Sinful boasting is when Men boast of their *Sins*: Psal. 52. 1. *Why boastest thou thy self in mischief, O mighty Man?* Some boast how wicked they have been; how many they have made drunk; how many they have deflowered: As if a Beggar should boast of his Sores; or a Thief boast of being burnt in the Hand: Such as boast of their sinful Exploits, will have little cause to rejoice or hang up their Trophies when they come to Hell.\n\nXI. The Evil Tongue is the *Swearing* Tongue: *Matth.* 5.34. *Swear not at all.* The Scripture allows an Oath for the ending of a Controversie, and to clear the Truth, *Heb.* 6.16. But in ordinary discourse to use an Oath, and so to take God’s Name in Vain, is sinful. Swearing may be called the *unfruitful Work of Darkness*; there is neither Pleasure nor Profit in it; ’tis like an Hook the Fish comes to without a Bait. *Jer.* 23.10. *Because of Swearing the Land Mourns.* Some think it the *grace* of their Speech; but will God reckon with Men for *idle Words,* what will he do for *sinful Oaths*?\n\n*Obj.* But it is only a petty Oath? they but Swear by their Faith?\n\n*Answ.* Sure they which have so much Faith in their Mouth, have none in their Heart. But it is my Custom. Is this an excuse or an aggravation of the Sin? If a Malefactor should be Arraigned for Robbing, and he should say to the Judge, Spare me, it is my Custom to rob on the Highway; the Judge would say, Thou shalt the rather die. For every Oath thou Swearest, God puts a drop of Wrath into his Viol.\n\n*Obj.* But may some think, what though now and then I Swear an Oath, Words are but Wind?\n\n*Answ.* But they are such a Wind as will blow thee into Hell, without repentance.\n\n12\\. The *Railing* Tongue is an evil Tongue. This is a Plague-Sore breaking out at the Tongue, when we give *opprobrious Language.* When the Dispute was between the *Arch-Angel and the Devil about the Body of Moses,* Jude *v.* 9. *the Arch-Angel durst not bring a railing Accusation against him; but said, The Lord rebuke thee.* The *Arch-Angel* durst not *rail* against the *Devil.* Railing oft ends in Reviling, and so Men bring themselves into a *Praemunire,* and are in danger of *Hell-Fire,* Matth. 5.22.\n\n13\\. The *Seducing* Tongue is an evil Tongue. The Tongue that by fine Rhetorick decoys Men into Error. *Rom.* 16.18. *By fair Speechs they deceive the hearts of the simple.* A fair Tongue can put off bad Wares. Error is bad Ware, which a seducing Tongue can put off. The Deceit lies in this; a smooth Tongue can make Error look so like Truth, that you can hardly know them asunder: As thus; in *Justification*: Christ bears infinite Love to justified Persons; this is a glorious Truth; but under this Notion, the *Antinomian* presseth *Libertinism*: Believers may take more liberty to sin, and God sees no Sin in them: Thus, by crying up *Justification,* they destroy *Sanctification.* Here is the *Seducing* Tongue; and Error is as dangerous as Vice: One may die by Poyson as well as a Pistol.\n\n14\\. The evil Tongue is the *cruel* Tongue, that speaks to the wounding the hearts of others. The Tongue is made almost in the fashion of a Sword; and the Tongue is sharp as a Sword. *Psal.* 57.4. *Their Tongue is a sharp Sword.* Kind, loving Words should be spoken to such as are of a heavy heart. *Job* 6.14. *To him that is afflicted pity should be shown.* Healing Words are fittest for a broken heart; but that is a cruel, unmerciful Tongue which speaks such Words to the afflicted, as cut them to the heart. *Psal.* 69.26. *They talk to the grief of those whom thou hast wounded. Hannah* was a Woman of a troubled Spirit. 1 *Sam.* 1.10. *She was in bitterness of Soul, and wept sore.* And now *Eli,* ver. 14. *said unto her, How long wilt thou be drunken? Put away thy Wine from thee.* This Word was like pouring Vinegar into the Wound. When *Job* was afflicted with God’s Hand, his Friends, instead of *comforting* him, tell him he was an *Hypocrite. Job* 11.2. These were *cutting Words,* which went to his heart. Instead of giving him Cordials in his fainting, they use Corrosives. This is to lay more weight upon a dying Man.\n\n15\\. The evil Tongue is the *murmuring* Tongue. *Jude* 16. *These are Murmurers.* Murmuring is Discontent breaking out at the Lips. Men quarrel with God, and tax his Providence, as if he had not dealt well with them. Why should any murmur, or be discontented at their Condition? Doth God owe them any thing? Or, can they deserve any thing at his hands? Oh, how uncomely is it to murmur at Providence! It is fittest for a *Cain* to be *Wroth with God.* Gen. 4.6.\n\n1\\. Murmuring proceeds from Unbelief. When men distrust God’s Promise, then they murmur at his Providence. *Psal.* 106.24, 25. *They believed not his Word, but murmured.* When Faith grows low, then Passions grow high.\n\n2\\. Murmuring proceeds from Pride, men think they have deserv’d *better*; and because they are crossed, therefore they utter discontented Expressions against God. He who is humble bears any thing from God; he knows his Punishment is less than his Sin; therefore saith, *I will bear the indignation of the Lord,* Micah 7.9. But Pride conjures up this Devil of Discontent; and hence come Murmurings: Murmuring is a Sin that God cannot bear. *Numb.* 14.27. *How long shall I bear with this People that murmur against me?* The Murmurer discovers much *Ingratitude.* A murmuring Tongue is always an unthankful Tongue: He considers not how he is a Debtor to Free Grace; and whatever he hath is more than God owes him: He considers not that his Mercies out-weigh his Afflictions; there’s more Honey in his Cup than Wormwood: He considers not what God hath done for him more than such as are better than he: He hath the finest of Wheat, when others feed as *Daniel,* on Pulse. The Murmurer, I say, doth not consider this; but because he is crossed in some small matter, he repines against God. Oh Ingratitude! *Israel,* though they had *Manna* from Heaven, to satisfie their Hunger, Angels Food; yet murmured for want of Quails; not content that God should supply their want, but must satisfie their Lusts too. Oh unthankful! *Israel*’s murmuring cost many of them their Lives. 1 *Cor.* 10.10. *Neither murmur ye as some of them did, and were destroyed of the Destroyer.* Their Speechs were venomous, and God punished them with venomous Serpents.\n\n16\\. The evil Tongue is the *scoffing* Tongue. The Scoffer sits in the Chair of Scorners, and derides Religion. Surely the Devil hath taken great possession of men, when they have arrived at such a degree of Sin as to scoff at Holiness. It was foretold as a Sin of the last Times. 2 *Pet.* 3.3. *There shall come in the last days Scoffers.* Some scoff at the Authority of Scripture, Deity of Christ, the Immortality of the Soul: This is the worst sort of Tongues. When Men have laid aside the Veil of Modesty, and their Consciences are seared, then they fall a scoffing at Religion; and when once they are come to this, their case is desperate; no Reproofs will reclaim them. Tell them of their Sin, and they will hate you the more. *Prov.* 9.8. *Reprove not a Scorner, lest he hate thee.* Such a man is on the Threshold of Damnation.\n\n17\\. The evil Tongue is the Tongue given to *Cursing.* Psal. 10.7. *His Mouth is full of cursing*; a wishing some great evil to befall another. Cursing is the Scum that boils off from a wicked Heart. Though it is true, *the Curse causless shall not come*; [it is not in man’s power to make another cursed,] yet to wish a Curse, is a fearful Sin. If to *hate* our Brother, be *Murder,* 1 John 3.15. then to *curse* him, which is the highest degree of Hatred, must needs be *Murder.* To use an Execration or Curse, is for a man to do what lies in him to damn another. Some wish a Curse upon themselves: So the *Jews; His Blood be upon us,* &c. and so do your *God damme’s,* as if Damnation did not come fast enough. *Psal.* 109.17. *As be loved cursing, so let it come to him.*\n\n18\\. The evil Tongue is the *unjust* Tongue; that will for a piece of Money open its Mouth in a bad Cause. The Lawyer hath *Linguam venalem,* a Tongue that will be sold for Money. *Psal.* 82.2. *How long will ye judge unjustly?* Some will plead any Cause, though never so bad: Though it appears the Deeds are forged, the Witnesses bribed, there’s Perjury in the Cause; yet they will plead it. When a man pleads a bad Cause, he is the Devil’s Attorney. As God hates false weights, so a false Cause. Better be born dumb, than open ones mouth in a bad Cause. Oh, what times are we in! Many pervert Justice, and for enriching themselves, overthrow a righteous Cause. These are worse than they that *rob*; for they fleece mens Estates under a colour of Law, and ruine them under a pretence of doing Justice.\n\n*Vse* 1. *Branch* 1. See what a Blow we have sustained by the Fall; it hath put out of frame the whole course of Nature. Original Sin hath diffused it self as a poyson into all the Members of the Body. It hath made the Eye unchast, the Hands full of Bribes; among the rest, it hath defiled the Tongue; it is a world of iniquity: That which was made to be the Organ of God’s Praise, is become a weapon of unrighteousness.\n\n*Bran* 2. If there be so much evil in the Tongue, what is in the Heart? If the Stream be so full of Water, how full of Water is the Fountain? If there be a world of iniquity in the Tongue, how many worlds of Sin are there in the heart? *Psal.* 5.9. *Their inward part is very wickedness.* If the Tongue, which is the outward part, be so wicked, the inward part is very wickedness. *Psal.* 64.6. *The Heart is deep.* It is such a Deep as cannot be fathom’d; deep Pride, Hypocrisie, Atheism.\n\nThe Heart is like the Sea, where is the *Leviathan,* and *creeping things innumerable,* Psal. 104. If the Skin hath Boils or Leprosie in it, how much Corruption is in the Blood? If the Tongue be so bad, how diabolical is the Heart? It is the Heart sets the Tongue a-work. *Out of the abundance of the Heart the Mouth speaketh.* There are the Seeds of all Atheism and Blasphemy. The Heart is the *Trojan* Horse, out of which a whole Army of Sin comes. Matth. 15.9. *Out of the Heart proceed evil Thoughts, Murders, Adulteries; these defile a man.* If a Branch of Wormwood be so bitter, then how bitter is the Root? Oh, what a Root of Bitterness grows in a man’s Heart! Some say they have good Hearts, but if the Tongue be so bad, *quid Cor*? If I see a Smoak come out of the top of a Chimney, what a Fire burns within? *Prov.* 6.12, 14. *A wicked man walketh with a froward mouth: frowardness is in his Heart. Solomon* shews Reason why the Mouth is so froward; *Frowardness is in his Heart.* The Heart is a Store-house of Wickedness; therefore call’d the *evil Treasure of the Heart,* Mat. 12.35. Original Righteousness was a good Treasure; but we were robb’d of that; and now there is an evil Treasure of Sin. The Word *Treasure,* denotes Plenty; to shew the fulness and abundance of Sin that is in the Heart. The Heart is a lesser Hell; which is matter of deep Humiliation. The Heart is like the *Egyptian* Temples, full of Spiders and Serpents.\n\n*Vse* 2. *Reproof.* It reproves such as abuse their Tongues in all manner of evil speaking, Lying, Slandering, rash Anger. The Heart is a Vessel full of Sin, and the Tongue sets it abroach. O how fast do mens Tongues gallop in Sin! They say, they give God their hearts; but let the Devil take possession of their Tongues. *Ps.* 12.4. *Our Lips are our own, who is Lord over us?* Who hath any thing to do with our Words? Who shall controll us? Who is Lord over us? There’s no Engine the Devil makes more use of than the Tongue. What Errors, Contentions, Impieties have been propagated this way to the Dishonour of the high God? *David* calls his *Tongue* his *Glory. Psal.* 57.8. *Awake my Glory.* Why did he call his *Tongue* his *Glory,* but because by it he did set forth God’s Glory in praising him? But a wicked man’s Tongue is not his *Glory,* but his *Shame.* With his Tongue he wounds the Glory of God; *it is set on fire of Hell.*\n\n*Vse* 3. *Confutation. Bran.* 1. It confutes the *Catharists,* and *Perfectists,* that plead for Perfection in this Life. If the Tongue hath so many Evils in it, how are they perfect? *Prov.* 20.9. *Who can say I have made my heart clean, I am pure from Sin?* He makes a challenge to all the World. But the Perfectist saith, *he is pure from Sin*: Like *Isidore* the Monk, *Non habeo, Domine, quod mihi ignoscas*; I have nothing, Lord, for thee to pardon. If pure and perfect, then they put Christ out of Office; he hath nothing to do for them as an Advocate; they have no need of his Intercession. But, *Eccles.* 7.20. *There is not a just man upon Earth, that doth good, and sinneth not.* Nay, that sinneth not in doing good. In the *Grammar,* with the Present Tense is joyn’d the Imperfect: With the Present State of Grace is joyn’d Imperfection. *There’s not a just man on earth, that sinneth not*; nay, I may say, that sinneth not in his tongue. *Moses* was noted for the *meekest man* alive; yet he *spake unadvisedly with his Lips: Hear ye Rebels. Moses* could not plead Perfection. *Paul* was an *elect Vessel*; but there fell out a sharp contention between him and *Barnabas*; and they grew so hot in their Words, that they parted each from other; and we do not read that they had any more friendly Visits, *Acts* 15.39. *Paul* himself was not perfect. Sin is like the wild Fig-tree in the Wall; cut off the Branches, and Stump, yet some Sprig or other will spring out again. How proud and supercilious are they who hold they are perfect, when the holiest men alive, at some time or other offend in their Tongue? There is no Perfection on this side the Grave. Perfection never begins till the Life ends. Only the Death of the Body will free us from the Body of Death.\n\n*Branch* 2. It confutes the *Arminians*; those Patrons of *Free Will:* they say, they have power to their own Salvation; they can change their Heart. The Apostle saith, *The Tongue can no man tame,* Jam. 3.8. If they cannot bridle their Tongue, how can they conquer their Will? If they cannot master this little Member, (Tongue,) how can they change their Nature? Alas, as St. *Austin* saith, *Cathedram habet in Coelo, qui corda docet in Terra*; He hath his Pulpit in Heaven, that converts Hearts. But what Reply will Men make at the last Day, when God shall say, You had power to convert your selves, why were you not converted? You could have come to Christ if you pleased; but why did ye not? It was Wilfulness. *Ex ore tuo, out of thy own mouth I will condemn thee.*\n\n*Vse* 4. *Caution.* Take heed to your Tongue; have a care that ye offend not with your Tongue. *Psal.* 34.14. *Keep thy Tongue from evil.* A Sin we are very prone to, to lash out with our Tongues. There’s the Fire of Lust in the Eye, and the Fire of Passion in the Tongue. *Psal.* 39.1. *I said, I will take heed to my Ways, that I offend not with my tongue.* An hard Lesson! *Pambus* said he was above twenty years learning that Scripture, not to *offend with his tongue.* The *Tongue is an unruly Member*; God hath set a double Hedge before the Tongue, the Teeth and Lips, to keep it within its bounds, that it doth not speak vainly. O, look to your Tongue. When a City is besieged, he that keeps the Gates of the City, keeps the whole City safe; so, if you keep the Gates or Doors of your Mouth, you keep your whole Soul.\n\n*Rules for the well ordering and regulating your Words,* or the governing of your Tongue, that you do not dishonour God therewith.\n\n1 *Rule.* If you would have better Tongues, labour for better Hearts. It is the Heart hath *Influence* upon the Tongue. The Heart fills the Tongue with Words, as the Cistern is fill’d from the Spunge. The way to heal the Tongue, is to better the Heart. The Vapours that trouble the Head, come from the Stomach. If you would cure the Head, apply something to the Stomach. If the Stomach were better, the Head would be better; Reformation must begin at the Heart. In a Watch, when the Wheels are out of order, they mend the Spring thereof; so when the Tongue is like a Watch that runs too fast in vain, sinful talk, mend the Spring; let thy Heart be bettered. If the Heart be vain and earthly, the Tongue will be so. If the Water be foul in the Fountain, it cannot be clear in the Vessel. If the Heart be holy, the Tongue will be so. Look to thy Heart; get a *better Heart,* and a *better Tongue.*\n\n*Quest.* How shall I get my Heart bettered?\n\n*Answ.* Get a Principle of Grace infused: Grace is like the Salt cast into the Spring: Grace changeth the Heart, and sanctifies all the Members of the Body; it sanctifies the Eyes, and makes them Chast; it sanctifies the Tongue, and makes it Meek and Calm. When the Holy Ghost came upon the Apostles, *they began to speak with other Tongues,* Act. 2.4. When God’s Spirit comes on a Man with a sanctifying Work, he speaks with another Tongue; the Speech is Heavenly; Grace makes the Heart *Serious,* and that cures the levity of the Tongue. When the Heart is serious, the Words are savoury.\n\n2 *Rule.* If you would not Sin in your Tongue, call to Mind how you have formerly offended in your Tongue, and that will make you more watchful for the Future. Have not you spoken Words that have savoured of Discontent or Envy? Have not you been guilty of Censuring and Slandering? Have not you been disguised with Passion? Hath not your Tongue out run your Discretion? Have not you spoken Words that you have been sorry for afterwards, and have caused either shame or tears? O observe former failings, how you have sinned in your Tongue, and that will be a good help for the future. *David* certainly made a Critical Observation upon some of his Words, wherein he had offended: Words of Pride: *Psal.* 30.6. *In my Prosperity I said I shall never be moved.* And, *Psal.* 116.14. *I said in my haste, All Men are Lyars:* Even *Samuel* and all the Prophets, who promised me the Kingdom, they are all Lyars; and I shall die before I can come to enjoy it. *David* having observed how he had offended in his Tongue, he is more careful of his Words, and made a strict Vow with himself that he would look better them. *Psal.* 39.1. *I said I would take heed to my Ways, that I offend not with my Tongue.* Look to the former slips of your Tongue, and how you have by your Words provoked God, and that will be a good means to make you more cautious for the future. A Mariner that hath twice touched upon a Rock, and been like to be cast away, will be more careful how he comes there again.\n\n3 *Rule.* Watch your Tongue: Most Sin is committed for want of Watchfulness. As the Tongue hath a double Fence set about it, so it had need have a double Watch. The Tongue when it is *let loose* will be ready to speak *loosly*; watch it, lest it run beyond its Bounds, in frothy and sinful Discourse: *Prov.* 30.32. *If thou hast thought Evil, lay thy Hand upon thy Mouth*: That is (say some) lay thy Hand upon thy Mouth in token of Repentance. But it may bear another Sence: If thou hast thought Evil, if angry malicious thoughts come into thy Mind, *lay thy Hand upon thy Mouth* to stop thy Lips, that thy thoughts come not into Words; do not speak what thou thinkest▪ If thou hast in thy Heart *conceived* Evil, let not thy Tongue be the Midwife to bring it forth; *lay thy Hand upon thy Mouth.* The Spiritual Watch must be kept daily: *Watch and Pray*: ’Tis not enough to Pray against Sin, but you must Watch against it. Look to your Tongue that there be no *Wild Fire* got into it. The *Jews* Sealed the *Sepulchre and set a Watch*: So Seal up your Lips, by an Holy Vow, and then Watch them that they speak no Evil.\n\n4 *Rule.* If you would not offend in your Tongue, *ponder* your Words well before you speak, *Eccles.* 5.1. *Be not rash with thy Mouth.* Some speak *vainly,* because *inconsiderately*; they do not weigh their Words before they speak them. He must needs make wild Work in Printing, that should print his Letters and never mind how he sets them. He that speaks *rashly,* speaks *rudely,* and discovers either Indiscretion or Sin. Words spoken in haste may be repented of at leisure: As it is with a Man’s going; if he goes carelesly, and doth not mind his way, his Foot may be in a Slough e’er he is aware: So with a Man’s speaking, If he do not mind his Words, but gives his Tongue liberty, he may speak not only unadvisedly, but unholily, and give just offence.\n\n5 *Rule.* If you would not offend in your Tongue, *pray to God to guard your Tongue*: Psal. 141.3. *Set a Watch, O Lord, before my Mouth.* Set not about this Work in your own Strength, but implore God’s help. The *Tongue can no Man tame,* Jam. 3.8. Man that can tame the fiercest Creatures, Lion, Wolf, Elephant, yet cannot tame the Tongue; but God can tame it; therefore go to him by Prayer: Pray, *Lord, set a Watch* before the Door of my Lips; keep me, that I may speak nothing to grieve thy Spirit, or that may tend to thy dishonour. God is the great Lord-Keeper, he keeps the Heart and Tongue. Pray, that his fear may be a Golden Bridle to check us from speaking Evil; then we are safe when we have God for our Guardian.\n\n6 *Rule.* If you would be kept from evil speaking, *inure* your Tongues to good speaking. If you would not have the Cask have a bad scent, put good Liquor into it: So if you would not have your Tongue run out sinfully, let it be used to good discourse; speak often one to another of Christ, and the things pertaining to the Kingdom of God: *The Spouses Lips drop’d as an Honey-comb,* Cant. 4.11.\n\n## MOTIVES. Vse. To beware of Tongue-Sins\n\n1 *Motive.* If you have no care of your Tongues, all your Religion is *Vain. Jam.* 1.26. *If any Man among you seems to be Religious, and bridleth not his Tongue, this Man’s Religion is vain.* Many a one will hear the Word, and make a profession of Religion; but cares not what Liberty he takes in his Tongue, to reproach and vilifie others. This Man’s Religion is vain: That is, 1. He hath no Religion, his Religion is but a shew or pretence. The Blazing Comet is no Star. 2. It is vain, because it is ineffectual; it hath not that force upon him as Religion ought. That is a vain Thing, that doth not do its Work, or Answer its End. That Engine is vain, that will not carry the Water. That Physick is vain, that will not Work. That Ship is vain, that will not Sail. And that Religion is vain, which is ineffectual; it will not Bridle the Tongue, or Master the Passions. That which doth not attain the end for which it was appointed, is a vain Thing.\n\n2 *Motive.* The Tongue discovers much of the Heart. *Verba sunt nuncia cordis:* Such as the Tongue is, such commonly the Heart is. A lascivious Tongue shews a lustful Heart; an earthly Tongue a covetous Heart; a murmuring Tongue a discontented Heart: The Tongue is oft a Commentary upon the Heart. As the Face breaking out in Sores shows the Blood is corrupt; so the Tongue breaking out in sinful Discourse shows the Heart is corrupt.\n\n3 *Motive.* To allow our selves in the abuse of the Tongue, cannot stand with Grace. I know a good Man may sometimes speak unadvisedly with his Lips; he may fly out in Words, be in a Passion; but he doth not allow himself in it; when his Passion is over he weeps. *Rom.* 7.15. *What I do I allow not*; but for a Man to allow himself in Sin, Censuring, Slandering, dropping Words like Coals of Fire; sure it is not consistent with Grace. A Sheep may fall into the Dirt, but doth not lie there. A good Man may fall into a Sin of the Tongue, but doth not lie in it, he gets out again by repentance. To allow one’s self in Sin, shews a Man is overcome of it; that he regards it in his Heart, and that is inconsistent with Grace, *Psal.* 66.18.\n\n4 *Motive.* The Sins of the Tongue are very *defiling: 〈 in non-Latin alphabet 〉, Jam.* 3.6. *The Tongue defileth*: Defiling to one’s self, and chiefly *defiling to others.* The Tongue conveys Poison into the Ear of another; sometimes by false Suggestions, raising Prejudices in the Mind of another, against such a Person; sometimes by passionate Speeches, the Spirit of another is provoked; as the firing one Beacon causeth more Beacons to be fired: So one angry Tongue makes more, and stirs up the Fire of Contention.\n\n5 *Motive.* The Evil Tongue is set on Fire of Hell. In the Text, *Isaiah*’s Tongue was set on Fire from Heaven; but a malicious, censorious, passionate Tongue, is set on Fire from Hell. When *Satan* inflames the Tongue, then it spits Fire: How rashly and sinfully did the Prophet *Jonah* speak, *Ch.* 4.9. *I do well to be angry to the Death. Jonah* in the *Hebrew* signifies a *Dove,* which is without Gall; but he shew’d too much Gall of bitterness: What! to be angry! and to be angry with God! and to justifie it! Sure his Tongue had not a Coal from God’s Altar; for that was very unseemly for a Prophet. When you find your Spirits inflamed, and your Tongues on Fire, say as it is *Deut.* 29.24. *What means the Heat of this Great Anger?* Whence doth this Fire come? Is this Coal fetched from the Altar, or the Infernal Pit? Doth not *Satan* kindle this Fire in my Tongue, and then warm himself at it?\n\n6 *Motive.* The Sins of the Tongue are provoking to God, and prejudicial to us. 1. *Provoking* to God; they make the fury rise up in his Face, *Psal.* 106.33. *Moses* spake unadvisedly with his Lips. What was this unadvised Speech? *Numb.* 20.10, 11. *Hear now ye Rebells; must we fetch you Water out of this Rock?* Though he were a Favourite, and God had spoken with him Face to Face, yet God gives him a check for it; it turned his smile into a frown. 2. *Prejudicial* to us: *Moses*’s rash Speech shut him out of *Canaan*; it may us out of Heaven, of which that was but a Type. The *Fiery Tongue* oft brings Men to the *Fiery Furnace.* The rich Man cried for a drop of Water to cool his Tongue. *Origen* notes, he had sinned most in his Tongue, and God punished him most in his Tongue.\n\n7 *Motive.* He who offends not in his Tongue is a *perfect* Man: An high expression. *If any Man offend not in Word, the same is a perfect Man*; that is, attained to a very high degree; in the highest Form of Christ’s School: A prudent Man, or an upright Man, or comparatively, in comparison of others, such as have not gotten the Conquest over their Passions; he is far above them; and in comparison of them he is a perfect Man; such an one was Holy *Cranmer,* that could not be provoked by the ill carriages of others, but requited injuries with kindness.\n\n8 *Motive.* You must give an account to God, as well of your Speeches, as your Actions, *Mat.* 12.36. *Every idle Word that Men shall speak, they shall give account thereof in the Day of Judgment*: Words of *no account* will have an *heavy account*; and if God will reckon with Men for every idle, angry Word, then what will he do for sinful Oaths? *O that my Words were written,* Job 19.23. Truly if many People’s Words were written, they would be ashamed of them. And let me tell you, your Words are written, *Rev.* 20.12. *The Books were opened. In the Book of God’s remembrance all your Words are written*: You had need then be careful you offend not with your Tongues; *God writes down all you speak,* and you must give an account to him. When *Latimer* heard the Pen going behind the Hangings, he was careful in his Answers: And let me tell you, as your *Words* are, such will your *Sentence* be; when the Books are opened, God will proceed with you in Judicature, according to your Words. By your Words you shall be saved or condemned, *Matth.* 12.37. *By thy Words thou shalt be justified, and by thy Words thou shalt be condemned*: This should Bridle our Tongues from evil speaking. If our Words be good, the Sentence will go on our side; if evil, the Sentence will go against us; *By thy Words,* &c. Treasonable Words make Men guilty in Man’s Court; and vain, sinful in God’s."},{"name":"recommendation","title":"Recommendation","text":"We whose Names are subscribed, having seen the Testimony of our Worthy Brother, Mr. *William Lorimer,* after his Perusal of this Book, doubt not but it may be of use to many, as the former Writings of Mr. *Thomas Watson* have been; and with that Desire and Hope, we Recommend it to Masters of Families, and others.\n\n- *William Bates,*\n\n- *Matth. Barker,*\n\n- *John Howe,*\n\n- *Matth. Mead,*\n\n- *Edw. Lawrance,*\n\n- *Samuel Slater,*\n\n- *Richard Mayo,*\n\n- *Richard Adams,*\n\n- *Richard Steel,*\n\n- *Samuel Stancliff,*\n\n- *John Raynolds,*\n\n- *Nath. Vincent,*\n\n- *John Hughes,*\n\n- *Matth. Sylvester,*\n\n- *Joseph Read,*\n\n- *Dan. Burges,*\n\n- *Abraham Hume,*\n\n- *Joseph Cawthorne,*\n\n- *Rich. Stretton,*\n\n- *Daniel Williams,*\n\n- *Richard Wavel,*\n\n- *John Shower,*\n\n- *Timothy Cruso,*\n\n- *Francis Glascock,*\n\n- *Timothy Rogers,*\n\n- *Nath. Oldfield.*"},{"name":"to-the-reader","title":"To the READER","text":"These Catechetical Lectures of the late Reverend Mr. *Tho. Watson,* all, but one written with his own hand, I have read over, together with some Sermons annexed to them; and since my Testimony is desired concerning them, I do hereby declare, That (tho’ I will not undertake to justifie every Expression or Sentence in them, or in any Humane Writing, yet) I find them in the main agreeable unto the Doctrinal Articles of the Church of *England,* and unto the *Westminster* Assembly’s Confession of Faith and Catechisms: And I believe, that through the Blessing of God, they may be profitable unto the Edification of all that read them with an honest desire to know and do the Will of God: for certainly there are many excellent things in them, which if they meet with a well-disposed serious Mind, are very apt to have a good Effect upon it; and if it prove otherwise with any that happen to read this Book, it will be their own Fault, more than the Books. Most Writers have different Stiles, and it is well known that Mr. *Watson* had one peculiar to himself, which yet has found good Acceptance with, and has been useful unto serious People; and I hope this (by reason of the great Variety of excellent Matter) may be more generally Vseful than any other thing that ever he wrote. I little doubt but every sober Christian will be of this mind after he hath read his Lectures on God’s Attributes, the Ten Commandments, Lord’s Prayer, *&c.* I sincerely profess, I have no other End in giving this Testimony of this Book, but thereby to serve the Common Good of Christ’s Church, and not the Private Interest of any Person or Party in the World: if my Conscience did not bear me witness that this Book may be Vseful to that excellent End, no Man should ever have prevailed with me thus to prefix my Testimony and Name to it. Moreover, I do not doubt, but every Intelligent and Candid Reader will consider that this is a Posthumous Work, and on that account will make some Allowance for any small Fault that may be in it, as also for the Errours of the Press. That it may answer the main End for which it was first written by the Author (whom I always took to be a grave, serious, modest, good Man); and for which (I hope) it is now published, to wit, The Edification of the Church of Christ in Faith, Holiness, and Comfort, is the hearty Desire of one of the meanest Servants of our most Blessed LORD IESVS,\n\nWILL. LORIMER."},{"name":"who-in-are-christ","title":"Who in are Christ are New Creatures","text":"*2. Cor. 5.17.* Therefore if any Man be in Christ, he is a New Creature, Old Things are passed away, behold all Things are become New.\n\nIN this Scripture consists the Essence and Soul of Religion.\n\nI note here Two Things.\n\n1\\. *Doctr.* That the true Definition of a Christian is to be in Christ: *If any Man be in Christ.* He may be in the Church Visible, yet not in Christ. ’Tis not to be baptized into Christ’s Name, makes a true Christian; but to be in Christ; that is, to be grafted into him by Faith: And if to be in Christ makes a Christian, then there are but few Christians. Many are in Christ nominally not really; they are in Christ by *Profession,* not by Mystical Union. Are they in Christ that do not know him? Are they in Christ who persecute them that are in Christ? Sure such an Holy Head as Christ will disclaim such spurious Members.\n\n2\\. *Doctr.* That whosoever is in Christ, is a New Creature.\n\nFor Illustration I shall shew, I. What a New Creature is: II. What a kind of Work it is.\n\nI. What a New Creature is: It is a Second Birth added to the First, *Joh.* 3.3. It may be thus described: It is a *Supernatural* Work of God’s Spirit, renewing and transforming the Heart into the Divine Likeness.\n\n1\\. The *efficient* Cause of the New Creature, is the Holy Ghost; no Angel or Archangel is able to produce it. Who but God can alter the Hearts of Men, and turn Stones into Flesh? If the New Creature were not produced by the Holy Ghost, then the greatest Glory in a Man’s Conversion would belong to himself; but this Glory God will not give to another; the turning of the Will to God is from God: *Jer.* 31.19. *After I was turned I repented.*\n\n2\\. The *Organical* Cause, or Instrument, by which the New-Creature is formed, is the Word of God: *Jam.* 1.18. *Of his own Will begat he us by the Word of Truth.* The Word is the Seed out of which springs the Flower of the New-Creature.\n\n3\\. The *Matter* of which the New-Creature consists, is the restoring God’s Image lost by the Fall.\n\n*Quest.* But doth God in the New Creature give a new Soul?\n\n*Answ.* No, he doth not bestow new Faculties but new Qualities; as in the altering of a Lute, the Strings are not new, but the Tune is mended: So in the New Creature, the substance of the Soul is not new, but is new tun’d by Grace; the Heart that before was Proud is now Humble; the Eyes that before were full of Lust, are now full of Tears. Here are new Qualities infused.\n\nII. What a kind of Work the New Creature is.\n\nI. The New Creature is a Work of *Divine Power*; so much it imports, because it is a *Creation.* The same Power which raised Christ from the Grave goes to the production of the New Creature, *Eph.* 1.20. It is a Work of greater Power to produce the New Creature, than to make a *World.* ’Tis true, in respect of God, all things are alike possible to him: But as to our apprehension it requires a greater Power to make a new Creature, than to make a World: For,\n\n1\\. When God made the World he met with no opposition; but when God is about to make the New Creature, he meets with opposition; *Satan* opposeth him, and the Heart opposeth him.\n\n2\\. It cost God nothing to make the World, but to make the New Creature costs him something: Christ himself was fain to become Man. In making the World it was but speaking a Word; but in making of the New Creature, it cost Christ the shedding of his Blood.\n\n3\\. God made the World in six Days; but he is carrying on the New Creature in us all our Lives long. The New Creature is but begun here, it is not perfected or drawn in all its Orient Colours till it come to Heaven.\n\nII. The New Creature is a Work of *Free Grace.* There is nothing in us to move God to make us anew; by Nature we are full of *Pollution* and *Enmity,* yet now God forms the New Creature. Behold the *Banner of Love* displayed! The New Creature may say, *By the Grace of God I am what I am.* In the Creation we may see the Strength of God’s Arm, in the New Creature we may see the Working of God’s Bowels. That God should Consecrate any Heart, and Anoint it with Grace, is an Act of pure Love: That he should pluck one out of the State of Nature, and not another, must be resolved into Free Grace: *Matth.* 11.26. *Even so Father, for so it seemed good in thy sight.* This will increase the Saints Triumphs in Heaven, that the Lot of Free Grace should fall upon them, and not on others.\n\n3\\. The New Creature is a Work of *rare Excellency.* A Natural Man is a lump of Earth and Sin, God loaths him, *Zach.* 11.8. But upon the New Creature is a Spiritual Glory: As if we should see a piece of Clay turned into a sparkling Diamond▪ *Cant.* 3.16. *Who is this that cometh out of the Wilderness, like Pillars of Smoak perfumed with Myrrhe and Frankincense?* That is the Natural Man coming out of the Wilderness of Sin, perfumed with all the Graces of the Spirit. The New Creature must needs be Glorious, for it *partakes of the Divine Nature,* 2 Pet. 1.4. A Soul beautified with Holiness, is like the Firmament bespangled with glittering Stars. It is God’s lesser Heaven, *Isa.* 57.15. In the Incarnation God made himself in the Image of Man, in the New Creation Man is made in the Image of God: By our being Creatures we are the Sons of *Adam,* by being New Creatures we are the Members of Christ. Reason makes one live the Life of a Man, the New Creature makes him live the Life of God. A New Creature excells the rational Nature, and equals the Angelical, It is excellent to hear of Christ’s being Crucified for us, but more excellent to have Christ formed in us.\n\nConcerning the New Creature, I shall lay down Two *Positions.*\n\n1 *Posit.* That it is not in the Power of a Natural Man to *convert himself*; because it is a New *Creation.* As we cannot make our selves Creatures, so not New Creatures.\n\n*Quest.* But why doth God command us to convert our selves, if we have no Power? *Ezek.* 18.31. *Make you a New Heart.*\n\n*Answ.* 1. We once had Power. God gave us a Stock of Holiness, but we lost it. If a Master give his Servant Money to imploy in his Service, and he wastes and imbezles it, may not the Master require the Money of him? Though we have lost our Power to Obey, God hath not lost his Right to Command.\n\n2\\. Though Men cannot convert themselves, and make themselves new Creatures, yet they may do more than they do in a tendency to it; they may avoid Temptations, they may read the Word; the same Feet that carry them to a Play will carry them to a Sermon; they may implore Divine Grace, but they do not what they are able; they do not improve the Power of Nature to the utmost, and put God to the Trial, whether he will give Grace.\n\n3\\. God is not wanting to them who seek to him for Grace: *Deus volentibus non deest*: He is willing to put to his helping Hand. With his *Command* there goes a *Promise,* Ezek. 18.31. *Make you a New Heart*; and there is a Promise, *Ezek.* 36.26. *A New Heart will I give you.*\n\n2 *Posit.* When God converts a Sinner he doth *more* than use a *Moral Perswasion.*\n\nFor Conversion is a New *Creation, Eph.* 4.24. The *Pelagians* talk much of Free Will; they say the Will of Man is by Nature asleep, and Conversion is nothing but the awakening a Sinner out of sleep, which is done by a Moral Perswasion: But *Man is by Nature dead in Sin,* Eph. 2.1. And God must do more than awaken him, he must enliven him before he be a New Creature.\n\n1 *Vse. Terrour,* to such as are not New Creatures; such as are still growing upon the Stock of *Old Adam,* who continue in their Sins, and are resolved so to do, these are in the *Gall of Bitterness,* and are the most miserable Creatures that ever God made, except the Devils. These stand in the place where all God’s Arrows fly; these are the Centre where all God’s Curses meet. An Unregenerate Person is like one *in Debt,* that is in fear to be arrested; he is every Hour in fear to be arrested by Death, and carried Prisoner to Hell. Can that Traytor be happy who is fed by his Prince in Prison, only to be kept alive for Execution? God feeds the Wicked as Prisoners, they are reserved for the Day of Wrath, 2 *Pet.* 2.9. How should this fright Men out of their Natural Condition, and make them restless till they are New Creatures.\n\n2 *Vse: Trial,* whether we are New Creatures, our Salvation depends upon it.\n\n1\\. I shall show you the Counterfeit of the New Creature, or that which seems to be the New Creature, but is not.\n\n1 *Counterfeit. Natural Honesty, Moral Vertue,* Prudence, Justice, Liberality, Temperance; these make a Glorious show in the Eye of the World, but differ as much from the New Creature, as a Meteor from a Star. Morality indeed is commendable, and it were well if there were more of it. This our Saviour loves. *Mark* 10.21. *Then Jesus beholding him loved him.* It was a love of Compassion not Election. Morality is but Nature at best, it doth not amount to Grace.\n\n1\\. There is nothing of Christ in Morality, and that Fruit is sowre which grows not upon the Root Christ.\n\n2\\. Moral Actions are done out of a vain-glorious Humour, not any respect to God’s Glory. The Apostle calls the Heathen Magistrates Unjust, 1 *Cor.* 6.1. While they were doing Justice in their Civil Courts they were Unjust; their Vertue became Vice, because Faith was wanting, and they did all to raise them Trophies for their own Praise and Fame; so that Morality is but the wild Olive of Nature, it doth not amount to Grace. Heat Water to the highest degree, you cannot make Wine of it, it is Water still: So let Morality be raised to the highest, it is Nature still; ’tis but *Old Adam* put in a better dress. I may say to a civil Man, *Yet lackest thou One Thing,* Mark 10.21. Moral Vertue may stand with the hatred of Godliness. A Moral Man doth as much hate Holiness as he doth Vice. The *Stoicks* were Moralists, and had sublime Notions about Vertue, yet were the deadliest Enemies St. *Paul* had, *Acts* 17.18. So that this is a counterfeit Jewel.\n\n2 *Counterfeit, Religious Education* is not the New-Creature. Education doth much cultivate and refine Nature: Education is a good Wall to plant the Vine of Grace against, but it is not Grace. King *Joash* was good, as long as his Unkle *Jehoiada* lived, but when *Jehoiada* died, all *Joash* his Religion was buried in his Unkle’s Grave, 2 *Kings* 12.2. Have not we seen many who have been trained up religiously under their Parents, and were very hopeful; yet these fair Blossoms of Hope, have been blown off, and they have lived to be a shame to their Friends?\n\n3 *Counterfeit.* A *Form of Godliness* is not the New Creature. Every Bird that hath fine Feathers hath not sweet Flesh. All that shine with the Golden Feathers of Profession are not Saints: 2 *Tim.* 3 5. 〈 in non-Latin alphabet 〉, *Having a* Form *of Godliness, but denying the Power.* What is a lifeless Form? Formality is the Ape of Piety: Formalists may perform all the external parts of Religion, Pray, Fast, give Alms. Whatever Duties a Believer doth in sincerity, the same may a Formalist do in Hypocrisie. How devout were the Pharisees? How Humble was *Ahab*? What a Reformer was *Jehu*? yet all this was but a formal show of Religion. *Daedalus* by art made Images to move of themselves, insomuch that People thought they were living. Formalists do so counterfeit, and play a Devotion, that others think they are living Saints. They are Religious Mountebanks.\n\n4 *Counterfeit.* Every *Change of Opinion* doth not amount to the New Creature: A Man may change from Error to Truth, yet no New Creature; here is a Change in the Head, but not in the Heart: One may be Orthodox in his judgment; yet not cordially embrace the Gospel: He may be no Papist, yet no true Believer: He who is changed only in Opinion, is but almost a Christian, and shall be but almost saved.\n\n5 *Counterfeit.* Every *sudden Passion,* or stirring of the *Affections,* is not the New Creature. There may be Affections of *Sorrow*; some upon the reading the History of Christ’s Passion may be ready to weep, but it is only a Natural tenderness which relents at any Tragical sight. Affections of *desire* may be stirred, *Joh.* 6. *Lord evermore give us this Bread:* But these basely deserted Christ, and would walk no more with him, *ver.* 66. Many desire Heaven but will not come up to the Price. Affections of *Joy* may be stirred: In the Parable the Second sort of Hearers are said to receive the Word with *joy, Matth.* 13.20. What was this but to have the Affections moved with delight in hearing: Yet that this did not amount to the New Creature is plain. 1. Because those Hearers are said to have no root. 2. Because they fell away, *ver.* 21. King *Herod* did hear *John Baptist* gladly; he was much affected with *John*’s Preaching; Where then was the defect? Why was not *Herod* a New Creature? The reason was, because *Herod* was not *reformed* by the Baptist’s Preaching; his Affections were moved, but his Sin was not removed. Many have sweet Motions of Heart, and seem to be much affected with the Word, but their love to Sin is stronger than their love to the Word; therefore all their good Affections prove abortive and come to nothing.\n\n6 *Counterfeit.* One may have *trouble for Sin*; yet not be a New Creature. Trouble of Spirit may appear, while God’s Judgments lie upon Men; but when these are removed, their trouble ceaseth, *Psal.* 78.34. *When he slew them, then they sought him, nevertheless they did flatter him with their Lips.* Metal that melts in a Furnace, take it out of the Furnace and it returns to its former hardness: Many in time of Sickness seem to be like *melted Metal.* What Weeping and wringing of Hands? What Confessions of Sin will they make? Do not these look like New Creatures? But assoon as they recover they are as bad as ever; their Pangs go off again, and it never comes to a New Birth.\n\n7 *Counterfeit.* A Man may have the *Spirit,* yet not be a New Creature. The Apostle supposeth a Case, that one might be made Partaker of the Holy Ghost, yet fall away, *Heb.* 6.4. A Man may have some slight transient Work of the Spirit, but it doth not go to the root; he may have the *common Gifts* of the Spirit, but not the *special Grace*; he may have the Spirit to convince him, not to convert him; the Light he hath is like a *Winter Sun,* which hath little or no influence; it doth not make him more Holy; he hath the Motions of the Spirit, but walks after the Flesh.\n\n8 *Counterfeit.* Every *abstaining from Sin* is not the New Creature. This abstaining may be,\n\n1\\. From Restraining Grace, not Renewing Grace: As God with-held *Laban* from hurting *Jacob, Gen.* 31.24. The Lord may restrain Men from Sin by the Terrour of a Natural Conscience. Conscience stands as the Angel with a drawn Sword, and saith, *do not this Evil.* Men may be frighted from Sin, but not divorced:\n\n2\\. Men may abstain from Sin for a while, and then return to it again; as *Saul* left off pursuing *David* for some time, and then hunted him again. This is like a Man that holds his Breath under Water, and then takes Breath again. *Jer.* 34.15, 16. *Ye were now turned, and had done right in my sight; but ye turned and polluted my Holy Name.*\n\n3\\. Men may leave gross Sin, and yet live in more Spiritual Sins; leave Drunkenness, and live in Pride; leave Uncleanness and live in Malice: The Pharisee boasted he was no Adulterer, but he could not say he was not Proud or Superstitious; here he left gross Sin, and lived in Spiritual Sins.\n\n4\\. Men may leave Sin partially; abstain from some Sins, not all; they feed some Sin in a corner. *Herod* left many Sins, but one Sin he lived in, *viz. Incest.* All this doth not amount to the *New Creature.*\n\nII. I shall shew you wherein the *Essence* of the *New Creature* consists.\n\n1 In *General.* To the constituting of the *New Creature,* there must be a *great Change* wrought. He who is a New Creature is not the same Man he was. *Alter idem.* He is of another Spirit. *Numb.* 14.24. *My Servant Caleb, because he had another Spirit.* When the Harlot *Lais* came to one of her old Acquaintance, after he was converted, and tempted him to Sin, *Ego non sum Ego,* saith he, *I am not the same Man.*\n\nWhen one becomes a New Creature, there is such a *visible* Change, that all may see it; therefore it is call’d a Change from *Darkness* to *Light,* Acts 26.18. *Paul,* a Persecutor, when converted, was so altered, that all who saw him, wondred at him, and could scarce believe that he was the same Man, *Acts* 9.21. as if another Soul had lived in the same Body. *Mary Magdalen,* an unchast Sinner, when once savingly wrought upon, what a penitent Creature did she become? Her Eyes, that were enticements of Lust, she takes Penance of them, and washed Christ’s Feet with her Tears: Her Hair, which she was so proud of, and which was a Net to entangle her Lovers, she now takes Penance of it, and wipes Christ’s Feet with it. Thus the New Creature makes a *visible* change. Such as are the same as they were, as vain and proud as ever, here is no New Creature to be seen; for then a mighty change would appear. 1 *Cor.* 6.11. *And such were some of you; but ye are washed, but ye are sanctified,* &c.\n\nBut every Change doth not evidence the New Creature.\n\n1\\. There is a change from one Extream to another; from a Prodigal, to an Usurer; from a *Turk,* to a *Papist.* This is as if one should recover of one Disease, and die of another.\n\n2\\. There is an *outward* change, which is like the washing of a Swine. *Ahab* was much changed to outward view, when he *rent his Cloaths, and put on Sackcloth.* 1 *Kings* 21.27. insomuch that God stands and wonders at him: *Seest thou how Ahab humbleth himself?* Yet for all this, he was but an Hypocrite.\n\n*Quest.* What Change then is that which is requisite in the New Creature?\n\n*Answ.* It is an *inward* Change, a change of *Heart.* Though the heart be not *new made,* it is new moulded. *Jer.* 4.14. *Wash thy heart, O Jerusalem. Ahab*’s Cloaths were rent, but not his Heart. The *outward* change will do no good without the *inward.* What will become of them then who have not so much as an outward Change?\n\nThus you see in *General,* That in the production of the New Creature, there must be a change.\n\nII. More particularly: The Change in the new creature consists in two things; and they are both set down in the Text: *Old things are passed away; behold all things are become new.*\n\nI. *Old Things are passed away.*] Old Pride, old Ignorance, old Malice. The old House must be pulled down, ere you can set up a new.\n\n*Object.* If all old things must pass away, then there are no new creatures. Who can be quite freed from Sin? Doth not the Apostle complain of a *Body of Death*?\n\n*Answ.* We must know that the change wrought in the new creature, though it be a *through* change, yet it is not a *perfect* change; Sin will remain: As there is a Principle of Grace, so of Corruption; like Wine and Water mix’d, there is in the Regenerate Flesh as well as Spirit. Here a Question ariseth.\n\n*Quest.* If Sin in the Regenerate is not quite done away, then how far must one put off the old Man that he may be a new creature? Of which hereafter.\n\nTherefore if any Man be in Christ, he is a new Creature; old things are passed away, behold all things are become new.\n\n*Doct.* That whosoever is in Christ, is a new Creature.\n\nWe are now upon the Trial of the *New Creature.* In it there is a Change wrought, and this Change consists in Two Things; which are set down in the Text.\n\n- 1\\. *Old things are passed away.*\n\n- 2\\. *All things are become new.*\n\nI. *Old things are passed away.*] Old Pride, old Ignorance, old Malice. The old House must be pull’d down ere you can set up a new.\n\n*Object.* But if all old things must pass away, then there are no new Creatures. Who can be quite freed from Sin? Doth not *Paul* complain of a *Body of Death?*\n\n*Answ.* We must know the change wrought in the new Creature is but *imperfect*; as there is a Principle of Grace, so of Corruption; like Wine and Water mixed, there is in the regenerate Flesh as well as Spirit.\n\n*Quest.* If Sin in the regenerate is not quite done away, then how far must one put off the *old Man* that he may be a *new Creature?*\n\n*Answ.* 1. There must be a grieving for the Remains of corruption. *Rom.* 7.24. *O wretched man that I am, who shall deliver me from this body of Death? Paul* did not cry out of his Sufferings, his being beaten with Rods, ship-wrack’d, stoned; but (like the Bird of Paradise) he bemoaned himself for sin. In the new Creature there must be *quotidianus mugitus,* a daily mourning for the in-dwelling presence of corruption. A Child of God doth not wear Sin as a Gold-Chain, but as a Fetter.\n\n2\\. In the new Creature there must be a *detestation* of old things; as one would detest a Garment in which is the Plague. It is not enough to be angry with Sin; but we must hate it. *Psal.* 119, 163. *I hate and abhor lying.* Hatred is the highest degree of Enmity. And we must hate Sin, not only for its *hurtful Effect,* but its *loathsom Nature*; as one hates a Toad for its poysonful quality.\n\n3\\. In the new Creature there is an opposition against all old things. A Christian not only complains of Sin, but fights against it, *Gal.* 5.17.\n\n*Quest.* But may not a natural man oppose Sin?\n\n*Answ.* Yes; but there is a great difference between his opposing Sin, and the new Creature’s opposing it.\n\nI. There is a difference in the *Manner* of Opposition.\n\n1\\. The Natural Man opposeth Sin only for the *Shame* of it, as it eclipseth his Credit: But the new Creature opposeth Sin for the *Filth* of it: it is the Spirit of Mischief: ’Tis like Rust to Gold, or as a Stain to Beauty.\n\n2\\. The Natural Man doth not oppose all Sin.\n\n1\\. He doth not oppose *inward* Sins; he fights against such sins as are against the light of a natural Conscience; but not against *Heart-sins,* the first risings of vain Thoughts, the stirrings of Anger and Concupiscence, the venom and impurity of his Nature.\n\n2\\. He doth not oppose *Gospel-sins*; Pride, Unbelief, Hardness of Heart, spiritual Barrenness; he is not troubled that he can love God no more.\n\n3\\. He opposeth not *Complexion-sins*; such as the Byass of his Heart carries him more strongly to; as Lust, or Avarice. He saith of his Constitution-sin as *Naaman,* 2 Kings 5.18. *In this thing the Lord pardon thy Servant.* But the new Creature opposeth all kind of sin; *Odium circa speciem.* As he that hates a Serpent, hates all kind of Serpents. *Psal.* 119.104. *I hate every false way.*\n\nII. There is difference between the Natural Man’s opposing Sin, and the New Creature’s opposing it, in regard of the *Motives.*\n\nA Natural Man opposeth sin from *carnal* Motives; to stop the Mouth of Conscience, and to prevent Hell.\n\nBut the new Creature opposeth sin upon more *noble* Motives; out of love to God, and fear of dishonouring the Gospel.\n\n4\\. In the new Creature there is mortifying old corrupt Lusts. *Gal.* 5.24. *They that are Christ’s have crucified the Flesh.* The new Creature is said to be *dead to Sin, Rom.* 6.11. He is dead as to the love of sin, that it doth not bewitch; and as to the power of it, that it doth not command. The new Creature is *continually crucifying Sin.* Some Limb of the old *Adam* every day drops off; though Sin doth not die *perfectly,* it dies *daily.*\n\nA gracious Soul thinks he can never kill sin enough. He deals with sin as *Joab* with *Absalom.* 2 Sam. 18.14. *He took three darts in his hand, and thrust them through the heart of Absalom.* So with the three Darts of Faith, Prayer, and Repentance, a Christian thrusts through the Body of Sin; he never thinks this *Absalom* is enough dead.\n\nTry then if we have this first Sign of the new Creature, *Old things are passed away.* There is a grieving for sin, a detesting it, an opposing it, a mortifying it: This is the passing away of *old things*; though not in a legal sence, yet in an Evangelical; and though it be not to Satisfaction, yet it is to Acceptation.\n\nThe second Trial of the New Creature, is, *All things are become new.* The new Creature is new all over. Grace, though it be but in part, yet is in every part.\n\nBy nature every branch of the Soul is defiled with sin, as every part of Wormwood is bitter; so in Regeneration, every part of the Soul is replenished with Grace. Therefore Grace is call’d *The new Man,* Eph. 4.24. Not a new Eye, or a new Tongue; but a new Man. There are new Dispositions, new Principles, new Aims; *all things are become new.*\n\nI. In the new Creature there is a new Understanding. *Eph.* 4.23. *Be renewed in the Spirit of your Mind.* The first thing a Limner draws in a Picture is the Eye. When God newly limns us, and makes us new Creatures, the first thing he draws in our Souls, is a new Eye: The new Creature is enlightned to see that which he never saw before.\n\n1\\. He knows *Christ* after another manner. An unconverted Man by the Light of common Grace may believe Christ to be the Son of God; but the new Creature knows Christ after another-guise manner; so as to esteem him above all, to adore him, to touch him by Faith, to fetch an healing virtue from him.\n\n2\\. The new Creature knows himself better than he did. When the Sun shines into a Room, it discovers all the Dust and Cobwebs in it; so, when the Light of the Spirit shines into the Heart, it discovers that Corruption which before lay hid; it shews a man his own vileness and Nothingness. *Job* 40.4. *Behold I am vile.* A wicked man, blinded with Self-Love, admires himself; like *Narcissus,* that seeing his own shadow upon the Water, fell in love with it. Saving Knowledge works self-abasement. *Lord, thou art Heaven, and I am Hell,* said a Martyr. Hath this *Day-Star* of Knowledge shined in our Mind?\n\nII. The new Creature is renewed in his *Conscience.* The Conscience of a Natural Man is either blind, or dumb, or seared: But Conscience in the new Creature, is renewed. Let us examine, Doth Conscience check for sin? The least Hair makes the Eye weep; and the least sin makes Conscience smite. How did *David*’s Heart smite him for cutting off the Lap of *Saul*’s Garment? A good Conscience is a Star to guide, a Register to record, a Judge to determine, a Witness to accuse or excuse; if Conscience doth all these Offices right, then it is a renewed Conscience, and speaks peace.\n\nIII. In the new Creature the *Will* is renewed. An old Bowl may have a new Byass put into it: The Will having a new Byass of Grace put into it, is strongly carried to Good. The Will of a Natural man opposeth God. When the Wind goes one way, and the Tide another, then there is a Storm; so it is when God’s Will goes one way, and ours another: But when our Will goes with God’s, as the Wind with the Tide, then there’s a sweet Calm of Peace in the Soul. The sanctified Will answers to God’s Will, as the Echo to the Voice. *Psal.* 27.8. *When thou saidst, Seek ye my face, my Heart said unto thee, Thy Face, Lord, will I seek*; and the Will being renewed, like the *primum Mobile,* it carries all the Affections along with it.\n\nIV. The new Creature hath a new *Conversation.* Grace alters a man’s walk: Before he walked proudly, now humbly; before loosly, now holily. He makes the Word his Rule, and Christ’s Life his Patern. *Phil.* 3.20. *Our Conversation is in Heaven.* As a Ship that is sailing Eastward, there comes a Gale of wind and blows it Westward; So, before a man did sail Hell-ward, and on a sudden the Spirit of God comes upon him, and blows him Heaven-ward; here is a new Conversation. It was a Speech of *Oecolampadius, I would not speak or do any thing that I thought Jesus Christ would not approve of, if he were here corporally present.* Where there is circumcision of heart, there is circumspection of Life. If we find it thus, that *all things are become new,* then we are *new Creatures,* and shall go to the *new Jerusalem* when we die.\n\n*Vse* 3. *Exhortation.* Labour to be new creatures. Nothing else will *avail us.* Gal. 6.15. *Neither Circumcision availeth any thing, nor Vncircumcision, but a new Creature.* We are for *new Things*; we love new Fashions, and why not new Hearts? But People are full of Prejudices against the new Creature.\n\n*Object.* 1. If we are new creatures, there must be so much strictness in Religion, so much praying and watching as discourageth.\n\n*Answ.* 1. Is there any thing excellent to be obtained without Labour? What pains is taken in searching for a Vein of Silver, or seeking for Pearl? Men cannot have the world without labour; and would they have Salvation so?\n\n2\\. The Labour in Religion bears no proportion with the Reward. What are a few tears shed, to a weight of Glory? The Soldier is content to wrestle with difficulties, and undergo a bloody Fight for a glorious Victory. In all Labour for Heaven there is Profit: ’Tis like a Man that digs in a Gold-Mine, and carries away all the Gold.\n\n3\\. Men take more pains to go to Hell: What pains doth an ambitious man take to climb to the Pinacle of Honour? *Tullia* rid over the dead Body of her Father to be made Queen. How doth the covetous man tire himself, break his sleep, and his peace, to get the World? Thus some Men take more pains in the Service of sin, than others do in the pursuit of holiness. Men talk of pains in Religion; when God’s Spirit comes into one, it turns Labour into Delight. ’Twas *Paul*’s Heaven to serve God, *Rom.* 7.22. *The ways of Wisdom are pleasantness,* Prov. 3.17. ’Tis like walking among Beds of Spices, which cast forth a sweet Perfume.\n\n*Object.* 2. But if we leave our old company, and become new creatures, we shall be exposed to many Reproaches.\n\n*Answ.* Who are they that speak evil of Religion, but such as are evil? *Male de me loquuntur sed mali,* said *Seneca.* Besides, is it not better that Men reproach us for being good, than that God damn us for being wicked? *Mat.* 5.11. *Blessed are ye when men shall revile you.* Stars are nevertheless glorious, though they have ugly Names given them, as the *Bear,* and the *Dragon.* A Saint’s Reproachs are like a Soldier’s Scars, honourable. 1 *Pet.* 4.14. *If ye are reproached for the Name of Christ, a Spirit of God, and of Glory rests upon you.* While Men clip your Credit, to make it weigh lighter, they make your Crown heavier.\n\nHaving answered these Objections, I come now to re-assume the Exhortation. Above all things, labour to be New Creatures.\n\n## MOTIVES\n\n1\\. In this true Christianity doth consist; it is not Baptism makes a Christian: Many are no better than baptized Heathens. The essential part of Religion lies in the new creature. *Rom.* 2.29. *Circumcision is that of the Heart.* Every thing hath a Name from the *better part*; we call a Man a *Reasonable Creature,* because of his *Soul,* which is the more noble part; so one is called a *Christian,* because he acts from a Principle of the new creature, which the carnal man doth not.\n\n2\\. It is the new creature fits us for *Communion* with God: We cannot converse with God till then. Birds cannot converse with men unless they had a *Rational* Nature put into them; nor can Men converse with God, unless being made new creatures, they partake of the Divine Nature. Communion with God is a Mystery to most. Every one that hangs about the Court, doth not speak with the King: All that meddle with holy Duties, and as it were, hang about the Court of Heaven, have not communion with God. ’Tis only the new creature enjoys God’s Presence in Ordinances, and sweetly converses with him, as a Child with a Father.\n\n3\\. The necessity of being new creatures.\n\n1\\. Till then we are odious to God. *Zech.* 11.8. *My Soul loathed them.* A Sinner is to God worse than a Toad; a Toad hath no Poyson, but what God hath put into it; but a Sinner hath that which the Devil hath put into him. *Acts* 5.3. *Why hath Satan filled thy heart to lye?* A wicked Man is possessed with an *evil Spirit.* One man is possessed with the Devil of Pride, another with the Devil of Malice. This must needs make Persons odious to God, to be possessed with the Devil. Thus it is till we become new creatures.\n\n2\\. Till we are new creatures, our Duties are not accepted with God; they are but *wild Grapes.*\n\n1\\. Because God accepts no man but where he sees his Image. The new creature is call’d *the renewing of God’s Image,* Eph. 4.24. When they brought *Tamerlane* a Pot of Gold, he asked what stamp it had on it: And when he saw the *Roman* stamp on it, he refused it: So if God doth not see his own *Stamp* and *Image* on the Soul, he rejects the most specious Services.\n\n2\\. Duties of Religion are not accepted without the new Creature, because there is that *wanting* which should make them a sweet Savour to God. The *holy Oil* for the Tabernacle, was to be made of several Spices and Ingredients, *Exod.* 30.23. Now, if any of these Spices had been left out, it had not been pleasing. The unregenerate Man leaves out the chief Spice in his Duties, and that is *Faith.* And, *Heb.* 11.6. *Without Faith it is impossible to please God.* Faith lays hold on Christ, and so is accepted.\n\n3\\. Such as are not new creatures, but grow upon the Stock of old *Adam,* get no benefit by Ordinances: They are to them as *Diascordium* in a dead Man’s Mouth; they lose their virtue. Nay, not only Ordinances do them no good, but hurt. It were sad if all a man did eat should turn to poison. The Word Preached is *a Savour of Death*; ’tis not *healing,* but *hardning.* Nay, Christ himself is accidentally a *Rock of offence,* 1 Pet. 2.7. The Wicked stumble at a Saviour, and suck death from the Tree of Life.\n\n4\\. Without being new creatures, we cannot arrive at Heaven. *Rev.* 21.27. *There shall in no wise enter into it any thing that defileth.* Heaven is not like *Noah*’s Ark, that received clean and unclean. A Sinner is compared to *Swine,* 2 Pet. 2.22. And shall a *Swinish* Creature tread upon the Golden Pavement of Heaven? Indeed the Frogs came into King *Pharoah*’s Court; but in Heaven there is no entertainment for such Vermin.\n\n’Tis only the new creature qualifies us for Glory. This *consecrates* the Heart, and only *the pure in heart shall see God.* The new creature *elevates* the Soul, as the Loadstone elevates the Iron. A Soul *renewed* by Grace, is fit to ascend to the heavenly Glory.\n\n4\\. The Excellency of the *new Creature.*\n\n- 1\\. the Nobility.\n\n- 2\\. The Immortality.\n\nI. The *Nobility.* The new Creature fetcheth its Pedigree from Heaven; ’tis born of God. God counts none else of the Blood Royal; it *enobles* a man’s Spirit; he aspires after the Favour of God, and looks no lower than a Crown. The new creature raiseth one to honour; he excells the *Princes* of the Earth, *Psal.* 89.27. and is Fellow-Commoner with Angels.\n\nII. The *Immortality.* The new creature is begotten of the *incorruptible Seed* of the Word, and never dies: It lasts as long as the Soul, as Angels, as Heaven. God hath laid out much *Cost* upon it; and if it perish, he should lose all his *Cost.* When *Xerxes* destroyed the Temples in *Greece,* he caused the Temple of *Diana* to be preserved for its beautiful Structure. The new creature is God’s Temple, adorned with all the Graces, which he will not suffer to be demolished. Riches take Wings, Kings Crowns tumble in the Dust: Nay, some of the Graces may cease; Faith and Hope shall be no more, but the new creature abideth for ever, 1 *John.* 2.27.\n\n5\\. The Misery of the unregenerate creature: Dying so, I may say of him, as Christ said of *Judas, Mark* 14.21. *It were good for that Man if he had not been born.* Better have been a Toad, a Serpent, any thing, if not a new creature. The old Sinner must go into old *Tophet,* Isa. 30.33.\n\nDamned Caitiffs will have nothing to ease their Torments; not one drop of Honey in all their Gall. In the *Sacrifice of Jealousie,* there was to be no *Oil* put to it, *Numb.* 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned, to lenifie them.\n\nTherefore get out of the *Wild Olive* of Nature; labour to be new creatures, lest you curse your selves at last. A sinful Life will cause a despairing Death.\n\n*Quest.* What shall we do to be *new Creatures?*\n\n*Answ.* 1. Wait on the Ordinances. The Preaching of the Word is the Seed of which the *new Creature* is formed: This is the Trumpet which must make the dead in Sin come out of their Grave.\n\n2\\. Pray earnestly for the *new Creature*: Lord, thou hast made me once, make me again: What shall I do with this old heart? It defiles all it toucheth. Urge God with his Promise. *Ezek.* 36.26. *A new Heart will I give you.* Say, Lord, I am as the *dry Bones*; but thou didst cause *Breath* to come into them, *Ezek.* 37.10. Do the same to me; breath a supernatural Life of Grace into me.\n\n*Vse* 4. *Thankfulness.* Let such as are new creatures stand upon Mount *Gerizim,* blessing and praising God: Ascribe all to the Riches of God’s Love; set the Crown upon the head of free Grace. God hath done more for you than if he had made you Kings and Queens. Though you have not so much of the World as others, you are happier than the greatest Monarchs upon Earth; and I dare say, you would not change with them. The Apostles seldom speak of the new Creation, but they join some thankful Praises with it. 1 *Pet.* 1.3. *Blessed be God, who according to his abundant mercy hath begotten us again to a lively hope.* Col. 1.12. *Giving thanks to the Father, who hath made us meet for the inheritance in light.* The new creature is a sign of Election, a badge of Adoption. What distinguishing Love is this, that God should make any of us new creatures, when he hath left the greatest part of the World to perish in their Sins? Such as are Paterns of Mercy should be Trumpets of Praise."}],"clauses":[],"entries":[{"number":1,"title":"Man’s Chief End TO GLORIFIE GOD","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. I. *What is the chief End of Man?*\n\nResp. *Man’s chief End is to glorifie God, and enjoy him for ever.*\n\nHere are two Ends of Life specified, 1. The Glorifying of God. 2. The Enjoying of God.\n\n*First,* I begin with the first, The Glorifying of God, 1 Pet. 4.11. *That God in all things may be glorified*; the Glory of God is a Silver Thread which must run through all our Actions: 1 *Cor.* 10.31. Whether *therefore ye eat or drink,* or *whatsoever ye do, do all to the glory of God.* Every thing works to some end in things natural and artificial; now Man being a rational Creature, must propose some end to himself, and that is, that he may lift up God in the World, and better loose his Life, then loose the End of his living: So then the great Truth asserted is this, That the End of every Man living is to glorifie God; this is the yearly Rent is paid to the Crown of Heaven. Glorifying of God, hath respect to all the Persons in the Trinity; it respects God the Father, who gave us our Life; it respects God the Son, who lost his Life for us; it respects God the Holy Ghost, who produceth a new Life in us: we must bring Glory to the whole Trinity.\n\nWhen we speak of God’s Glory, the Question will be moved, What are we to understand by God’s Glory?\n\n*Resp.* There is a twofold Glory: 1. *The Glory that God hath in himself*; his intrinsical Glory. Glory is essential to the Godhead, as Light is to the Sun: he is call’d the God of Glory, *Acts* 7.2. Glory is the sparkling of the Deity; Glory is so co-natural to the Godhead, that God cannot be God without it. The Creature’s Honour is not essential to his Being; a King is a Man without his Regal Ornaments, when his Crown and Royal Robe are taken away: but God’s Glory is such an essential Part of his Being, that he cannot be God without it; God’s very Life lies in his Glory. His Glory can receive no addition, because it is Infinite; this Glory is that which God is most tender of, and which he will not part with, *Isa.* 42.8. *My glory I will not give to another.* God will give Temporal Blessings to his Children, Wisdom, Riches, Honour; he will give them Spiritual Blessings, he will give them Grace, he will give them his Love, he will give them Heaven, but his essential Glory he will not give to another. King *Pharaoh* parted with a Ring off his Finger to *Joseph,* and a Gold Chain, but he would not part with his Throne, *Gen.* 41.40. *Only in the throne will I be greater then thou.* So God will do much for his People, he will give them the Inheritance; he will put some of Christ’s Glory as Mediator upon them, but his essential Glory he will not part with; *in the throne he will be greater.*\n\n2\\. The Glory which is ascribed to God, or which his Creatures labour to bring to him, 1 Chr. 16.29. *Give unto the Lord the glory due unto his name.* And, 1 Cor. 6.20. *Glorifie God in your body, and in your spirit.* The Glory we give God is nothing else but our lifting up his Name in the World, and magnifying him in the eyes of others, *Phil.* 1.20. Christ shall *be magnified in my body.*\n\nQuest. *What is it to glorifie God, or wherein doth it consist?*\n\n*Resp.* Glorifying of God consists in four things: 1. Appretiation. 2. Adoration. 3. Affection. 4. Subjection. This is the yearly Rent we pay to the Crown of Heaven.\n\n1\\. Appretiation: To glorifie God is to set God highest in our Thoughts, to have a venerable Esteem of him, Psal. 92.8. *Thou Lord art most high for evermore.* Psal. 97.9. *Thou art exalted far above all gods.* There is in God all that may draw forth both Wonder and Delight; he is 〈 in non-Latin alphabet 〉, there is in him a Constellation of all Beauties; he is *Prima Causa,* the Original and Spring-head of Being, who sheds a Glory upon the Creature. This is to glorifie God when we are God-Admirers; we admire God in his Attributes, which are the glistering Beams by which the Divine Nature shines forth; we admire him in his Promises, which are the Charter of Free-grace, and the Spiritual Cabinet where the Pearl of Price is hid; we admire God in the noble Effects of his Power and Wisdom, *viz.* the making of the World; this is call’d *the work of his fingers,* Ps. 8.3. such curious Needle-work it was that none but a God could work. This is to glorifie God, to have God-admiring Thoughts; we esteem him most excellent, and search for Diamonds only in this Rock.\n\n2\\. Glorifying of God consists in Adoration, or Worship, Psal. 29.2. *Give unto the Lord the glory due unto his name.* Worship the Lord in the Beauty of Holiness: There is a twofold Worship, 1. A Civil Reverence we give to Persons of Honour, Gen. 23.7. *Abraham stood up and bowed himself to the children of Heth.* Piety is no Enemy to Curtesie. 2. A Divine Worship, which we give to God, is his Prerogative-royal, *Neh.* 8.6. *They bowed their heads, and worshipped the Lord with their faces towards the ground.* This Divine Worship God is very jealous of; this is the Apple of his Eye, this is the Pearl of his Crown which he guards as he did the Tree of Life, with Cherubims and a flaming Sword, that no Man may come near to violate it: Divine Worship must be such as God himself hath appointed, else it is *offering strange fire,* Levit. 10.2. The Lord would have *Moses* make the Tabernacle 〈 in non-Latin alphabet 〉, *according to the Pattern in the Mount,* Exod. 25.40. he must not leave out any thing in the Pattern, nor add to it; if God was so exact and curious about the Place of his Worship, how exact will he be about the Manner of his Worship; surely here every thing must be *according to the Pattern* prescribed in his Word.\n\n3\\. Affection: This is a part of the Glory we give to God; God counts himself glorified when he is loved, Deut. 6.5. *Thou shalt love the Lord thy God with all thy heart, and with all thy soul.* There is a twofold Love, 1. *Amor Concupiscentiae,* a Love of Concupisence, which is a Self-love, when we love another because he doth us a good Turn: Thus a wicked Man may be said to love God, because he hath given him a good Crop, or filled his Cup with Wine, and to speak properly, this is rather to love God’s Blessings then to love God. 2. *Amor Amicitiae,* a Love of Delight, as a Man takes delight in a Friend; this is indeed to love God, the Heart is set upon God, as a Man’s-Heart is set upon his Treasure. And this Love is, 1. Exuberant, not a few Drops but a Stream. 2. It is Superlative, we give God the best of our Love, the Cream of it, Cant. 8.2. *I would cause thee to drink of spiced wine of the juyce of my pomgranat.* If the Spouse had a Cup more juicy and spiced Christ must drink of it. 3. It is Intense and Ardent; true Saints are Seraphims burning in holy Love to God. The Spouse was *Amore perculsa,* in fainting Fits *sick of love,* Cant. 2.5. Thus to love God is to glorify him; he who is the chief of our Happiness, hath the chief of our Affections.\n\n4\\. Subjection: When we dedicate ourselves to God, and stand ready prest for his Service. Thus the Angels in Heaven glorifie him; they wait on his Throne, and are ready to take a Commission from him, therefore they are resembled by the Cherubims with their Wings displaid to shew how swift the Angels are in their Obedience. This is to glorifie God when we are devoted to his Service, our Head studies for God, our Tongue pleads for him, our Hands relieve his Members: The wise Men that came to Christ, did not only bow the Knee to him, but presented him with Gold and Myrrh, *Mat.* 2.11. so we must not only bow the Knee, give God Worship, but bring Presents, Golden Obedience. This is to glorifie God when we stick at no Service, we will fight under the Banner of his Gospel against Regiments, and we say to him as *David* to King *Saul,* 1 Sam. 17.32. *Thy servant will go and fight with this Philistine.* Thus you see wherein the Glorifying of God doth consist, in Appretiation, Adoration, Affection, Subjection.\n\nA good Christian is like the Sun which doth not only send forth Heat, but goes its Circuit round the World; thus he who glorifies God hath not only his Affections heated with love to God, but he goes his Circuit too; he moves vigorously in the sphere of Obedience.\n\nQuest. *Why we must glorifie God?*\n\n*Resp.* 1. Because he gives us our Being, Psal. 100.3. *It is he that hath made us.* We think it a great kindness in a Man to spare our Life, but what kindness is it in God to give us our Life; we draw our breath from him, and as Life, so all the Comforts of Life are from God: he gives us Health, which is the Sawce to sweeten our Life; he gives us Food, which is the Oyl that nourisheth the Lamp of Life: now if all we receive is from the hand of his Bounty, is it not good reason we should glorifie him, and live to him, seeing we live by him, Rom. 11.36. *For of him and through him are all things. Of him* are *all,* all we have is of his Fulness; *through him* are *all,* all we have is through his Free-grace; and therefore *to* him should be all, so it follows, *To him be glory for ever.* God is not only our Benefactor, but our Founder; the Rivers come from the Sea, and they empty their Silver Streams into the Sea again.\n\n2\\. Because God hath made all things for his own Glory, Prov. 16.4. *The Lord hath made all things for himself*; that is, *for his Glory.* As a King hath Excise out of Commodities, God will have his Glory out of every thing; he will have Glory out of the Wicked, the Glory of his Justice; they will not give him Glory, but he will get his Glory upon them, Exod. 14.17. *I will get me honour upon Pharoah.* But especially he hath made the Godly for his Glory, they are the living Organs of his Praise, Isa. 43.21. *This people have I formed for myself, and they shall shew forth my praise.* It is true they cannot add to his Glory, but they may exalt it; they cannot raise him in Heaven, but they may raise him in the Esteem of others. God hath adopted the Saints into his Family, and made them a Royal Priesthood that they should shew forth the Praises of him who hath called them, 1 *Pet.* 2.9.\n\n3\\. Because the Glory of God hath so much intrinsick Value and Excellency in it; it transcends the Thoughts of Men, and the Tongue of Angels. God’s Glory is his Treasure, all his Riches lie here, as *Mica* said, Judg. 18.24. *What have I more?* So of God, what hath God more? God’s Glory is more worth then Heaven, *More worth then the salvation of all Mens souls:* Better Kingdoms be thrown down, better Men and Angels be annihilated, then God should lose one Jewel of his Crown, one Beam of his Glory.\n\n4\\. Creatures below us and above us bring Glory to God, and do we think to sit Rent-free, shall every thing glorifie God but Man? it is pity then that ever Man was made! 1. Creatures below us glorifie God, the inanimate Creatures; the Heavens glorifie God, Ps. 19.1. *The heavens declare the glory of God.* The curious Workmanship of Heaven sets forth the Glory of its Maker; the Firmament is beautified and pensill’d out in Blue and Azure colours, where the Power and Wisdom of God may be clearly seen. *The heavens declare his glory*: We may see the Glory of God blazing in the Sun, twinkling in the Stars. 2. Look into the Air, the Birds with their chirping Musick sing Hymns of Praise to God, saith *Anselm.* Every Beast doth in its kind glorifie God, Isa. 43.20. *The beasts of the field shall honour me.* 2. Creatures above us glorifie God: *The angels are ministring spirits,* Heb. 1.14. They are still waiting on God’s Throne, and bring some Revenues of Glory into the Exchequer of Heaven: Then surely Man should be much more studious of God’s Glory then the Angels, for God hath honour’d him more then the Angels, in that Christ took Man’s Nature upon him, and not the Angels; say tho’ in regard of Creation God hath made Man a little lower then the Angels, *Heb.* 2.7. yet in regard of Redemption, God hath set him higher than the Angels; he hath married Mankind to himself: The Angels are Christ’s Friends, but not his Spouse; he hath covered us with the Purple Robe of his Righteousness, which is a better Righteousness then the Angels have, 2 *Cor.* 5.20. So that if the Angels bring Glory to God, much more should we, being dignified with Honour above the Angelical Spirits.\n\n5\\. *Resp.* We must bring Glory to God, because all our Hopes hang upon him, Psal. 39.7. *My hope is in thee.* And, Psal. 62.5. *My expectation is from him*; I expect a Kingdom from him. A Child that is good natur’d will Honour his Parent, as expecting all that ever he is like to be worth from him, Psal. 87.8. *All my fresh springs are in thee.* The Silver Springs of Grace, the Golden Springs of Glory.\n\nQuest. *How many ways may we glorifie God?*\n\n*Resp.* 1. It is a glorifying God when we aim *purely at God’s Glory*; it is one thing to advance God’s Glory, another thing to aim at it; God must be the *Terminus ad quem,* the Ultimate End of all our Actions; thus Christ, Joh. 8.50. *I seek not my own glory, but the glory of him that sent me.* ’Tis the Note of an Hypocrite, he hath a *squint Eye,* he looks more to his own Glory then God’s Glory. Our Saviour Deciphers such, and gives a Caveat against them, Matth. 6.2. *When thou givest alms do not sound a trumpet.* A Stranger would ask, *What means the noise of this Trumpet?* Then it was answered, *They are going to give to the Poor.* And so they did not give Alms, but sell them for Honour and Applause, that they may have Glory of Men: the Breath of Men was the Wind that blew the Sails of their Charity: *Verily, they have their reward.* The Hypocrite may make his Acquittance, and write, *Received in full payment.* Vain-glory *Chrysostome* calls one of the Devil’s great Nets to catch Men. And *Cyprian, Quem non gula 〈 in non-Latin alphabet 〉 superavit:* Whom Satan cannot prevail against by Intemperance, those he prevails against by Pride and Vain-glory. O let us take heed of this 〈 in non-Latin alphabet 〉, Self-worshipping! Aim purely at God’s Glory.\n\nQuest. *How shall we know we aim at God’s Glory?*\n\n*Resp.* 1. When we prefer God’s Glory above all other things; above Credit, Estate, Relations; when the Glory of God comes in competition with them, we prefer his Glory before them: if Relations lie in our way to Heaven, we must either leap over them, or tread upon them: A Child must unchild himself, and forget he is a Child, he must know neither *Father nor Mother* in God’s Cause, *Deut.* 33.9. *Who said unto his father and his mother, I have not seen him*; neither did he acknowledge his Brethren. This is to aim at God’s Glory.\n\n2\\. Then we aim at God’s Glory when we can be content that God’s Will should take place though it cross ours: Lord I am content to be a Looser if thou a Gainer; to have less Health, if I may have more Grace, and thou more Glory; whether it be Food or bitter Physick thou givest me, Lord I desire that which may be most for thy Glory: Thus our Blessed Saviour, *Not as I will, but as thou wilt,* Matth. 26.39. So God might have more Glory by his Sufferings, he was content to suffer, Joh. 12.28. *Father glorifie thy name.*\n\n3\\. Then we aim at God’s Glory, when we can be content to be out-shined by others in Gifts and Esteem, so God’s Glory may be encreased: A Man that hath God in his Heart, and God’s Glory in his Eye, desires that God should be exalted, and if this be effected, let who will be the Instrument, he rejoyceth. *Phil.* 1.15. Some preach Christ of Envy, notwithstanding Christ is preached, *and I therein do rejoyce, and will rejoyce*; they preached Christ of Envy, they envyed *Paul* that Concourse of People, and they preached that they might out-shine him in Gifts, and get away some of his Hearers. Well, saith *Paul,* Christ is preached, and God is like to have Glory, therefore I rejoyce; let my Candle go out, if the Sun of Righteousness may but shine.\n\n2\\. We Glorifie God by an ingenuous Confession of Sin: The Thief of the Cross had dishonour’d God in his Life, but at his Death he brings Glory to God by Confession of Sin, Luke 23.41. *We indeed suffer justly.* He acknowledged he deserved not only Crucifixion but Damnation, Josh. 7.19. *My son, give, I pray thee, glory to God, and make confession unto him.* An humble Confession exalts God; how is God’s Free-grace magnified in crowning those who deserve to be condemn’d; as the excusing and mincing of Sin doth cast a Reproach upon God, *Adam* denies not he did tast the *forbidden Fruit,*[^1] but instead of a full Confession, he taxes God, *Inscripsere Deos sceleri,* Gen. 3.12. *The woman whom thou gavest me, she gave me of the tree and I did eat.* It is long of thee, if thou hadst not given me the Woman to be a Tempter, I had not sinned. So Confession glorifies God, it clears, it acknowledgeth he is Holy and Righteous whatever he doth. *Nehemiah* vindicates God’s Righteousness, *Chap.* 9.33. *Thou art just in all that is brought upon us.* And Confession then is ingenuous when it is free not forc’d, Luke 15.18. *I have sinn’d against heaven, and before thee*; he chargeth himself with Sin before ever his Father chargeth him with it.\n\n3\\. We glorifie God by Believing; Rom. 4.20. *Abraham was strong in faith, giving glory to God.* Unbelief affronts God, it gives him the Lye, *He that believeth not, maketh God a lyer,* 1 Joh. 5.10. So Faith brings Glory to God, it sets to its Seal that God is true, *Joh.* 3.33. he that believes flies to God’s Mercy and Truth, as to an Altar of Refuge; he doth Ingarrison himself in the Promises, he trusts all he hath with God, Psal. 31.5. *Into thy hands I commit my spirit*; this is a great way of bringing Glory to God, therefore God honours Faith, because Faith honours God. It is a great Honour we do to a Man when we trust him with all we have, we put our Lives and Estates into his hand; a sign we have a good Opinion of him. The three Children glorified God by believing, *The God whom we serve is able to deliver us, and will deliver us,* Dan. 3.17. Faith knows there are no Impossibles with God, and will trust him where it cannot trace him.\n\n4\\. We glorifie God by being tender of God’s Glory; God’s Glory is dear to him *as the apple of his Eye*; now when we are tender of his Glory by laying to heart his Dishonours, this is a glorifying of him. An ingenuous Child weeps to see a Disgrace done to his Father, Psal. 69.9. *The reproaches of them that reproach thee, are fallen upon me.* When we hear God reproached, it is as if we were reproached; when God’s Glory suffers, ’tis as if we suffered. This is to be tender of God’s Glory.\n\n5\\. We glorifie God by Fruitfulness, Joh. 15.8. *Hereby is my Father glorified, if ye bring forth much fruit.* As ’tis a Dishonour to God to be barren, so Fruitfulness doth honour him: Phil. 1.11. *Filled with the fruits of righteousness, which are to the praise of his glory.* We must not be like the Fig-tree in the Gospel, which had nothing but Leaves, but like the Pomocitron, that is continually either mellowing or blossoming, it is never without Fruit. ’Tis not Profession but Fruit glorifies God, God expects to have his Glory from us this way, 1 Cor. 9.7. *Who plants a vineyard and eats not of the fruit of it?* Trees in the Forrest may be barren, but Trees in the Garden are fruitful: We must bring forth the Fruits of Love and Good Works: Matth. 5.16. *Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven.* Faith doth sanctifie our Works, and Works do testifie our Faith: To be doing good to others, to be Eyes to the Blind, Feet to the Lame, doth much glorifie God. And thus Christ did glorifie his Father, *He went about doing good, Acts* 10.38. By being fruitful we are fair in God’s Eyes, Jer. 11.16. *The Lord called thy name a green olive-tree, fair and of goodly fruit.* And we must bear much Fruit, it is Muchness of Fruit glorifies God; if ye bear much Fruit. The Spouse’s Breasts are compared to Clusters of Grapes, *Cant.* 7.7. to shew how fertile she was. Tho’ the lowest degree of Grace may bring Salvation to you, yet not so much Glory to God: it was not a spark of Love Christ commended in *Mary,* but *much love,* 〈 in non-Latin alphabet 〉, she loved much, *Luke* 7.47.\n\n6\\. We glorifie God by being contented in that State where his Providence hath set us; we give God the Glory of his Wisdom in that we rest satisfied with what he carves out to us: Thus did holy *Paul* glorifie God, the Lord had cast him into as great variety of Condition as any Man, in Prisons more frequent, in Deaths oft, 2 *Cor.* 11.23. yet he had learned to be content: St. *Paul* could sail either in a Storm or a Calm; he could be any thing that God would have him; he could either want or abound, *Phil.* 4.13. A good Christian argues thus: It is God hath put me in this Condition; he could have raised me higher if he pleas’d, but that might have been a Snare to me; God hath done it in Wisdom and Love, therefore I will sit down satisfied with my Condition. Surely this doth much glorifie God; God counts himself much honoured by such a Christian; saith God, Here is one after my own heart, let me do what I will with him, I hear no murmuring, he is content. This shews abundance of Grace. When Grace is crowning it is not so much to be content, but when Grace is conflicting with Inconveniencies, then to be content is a glorious thing indeed: for one to be content when he is in Heaven, is no wonder, but to be content under the Cross, is like a Christian: This Man must needs bring Glory to God, for he shews to all the World that though he hath little Meal in Barrel, yet he hath enough in God to make him content; he saith as *David,* Psal. 16.5. *The Lord is the portion of my inheritance, the lines are fallen to me in pleasant places.*\n\n7\\. We glorifie God in *working out our own Salvation:* God hath twisted these two together, his Glory and our Good; we glorifie him by promoting our own Salvation; ’tis a Glory to God to have multitude of Converts; now his design of Free-grace takes, and God hath the Glory of his Mercy: So that while we are endeavouring our Salvation, we are honouring God: What an Encouragement is this to the Service of God, to think while I am Hearing and Praying, I am glorifying God, while I am furthering my own Glory in Heaven, I am encreasing God’s Glory: Would it not be an Encouragement to a Subject, to hear his Prince say to him, You will honour and please me very much, if you will go to yonder Mine of Gold, and dig out as much Gold for yourself as you can carry away? So for God to say, Go to the Ordinances, get as much Grace as you can, dig out as much Salvation as you can, and the more Happiness you have, the more I shall count myself glorified.\n\n8\\. We glorifie God by *living to God:* 2 Cor. 5.15. *That they which live should not live to themselves, but unto him who died for them.* Rom. 14.8. *Whether we live we live unto the Lord.* The Mammonist lives to his Money, the Epicure lives to his Belly; the design of a Sinner’s Life is to gratifie Lust. But then we glorifie God when we live to God.\n\nQuest. *What is it to live to God?*\n\n*Resp.* When we live to his Service, and lay out ourselves wholly for God: The Lord hath sent us into the World, as a Merchant sends his Factor beyond the Seas to trade for him. Then we live to God when we trade for his Interest, and propagate his Gospel; God hath given every Man a Tallent: Now when he doth not hide it in a Napkin, but improves it for God, this is to live to God. When a Master in a Family, by Counsel and good Example, labours to bring his Servants to Christ, when a Minister doth exhaust himself in the Labours of his Holy Calling, when he spends himself, and is spent, that he may win Souls to Christ, and make the Crown flourish upon Christ’s Head; when the Magistrate doth not bear the Sword in vain, but labours to cut down Sin, and suppress Vice; this is to live to God, and this a glorifying of God: Phil. 1.20. *That Christ may be magnified, whether by life or by death.* Three Wishes St. *Paul* had, and they were all about Christ, That he might be found in Christ, be with Christ, and that he might magnifie Christ.\n\n9\\. We glorifie God by *walking chearfully:* It is a Glory to God when the World sees a Christian hath that within him that can make him chearful in the worst Times: he can with the Nightingale sing with a Thorn at his Breast. The People of God have ground of Chearfulness, they are justified, and instated into Adoption, and this Creates inward Peace; it makes Musick within, whatever Storms are without, 2 *Cor.* 1.4. 1 *Thes.* 1.6. If we consider what Christ hath wrought for us by his Bloud, and wrought in us by his Spirit, it is a ground of great Chearfulness, and this Chearfulness glorifies God: It reflects upon a Master when the Servant is always drooping and sad, sure he is kept to hard Commons, his Master doth not give him what is fitting. So when God’s People hang their Harpes on Willows, sure they do not serve a good Master, repent of their Choice, this reflects Dishonour on God; as the gross Sins of the Wicked bring a Scandal on the Gospel, so do the unchearful Lives of the Godly, Psal. 100.2. *Serve the Lord with gladness.* Your serving him doth not glorifie him, unless it be with Gladness; a Christian’s chearful looks glorifie God; Religion doth not take away our Joy but refine and clarifie it, it doth not break our Viol but tunes it, and makes the Musick sweeter.\n\n10\\. We glorifie God by standing up for his Truths: Much of God’s Glory lies in his Truth; God hath intrusted us with his Truth, as a Master intrusts his Servant with his Purse to keep: We have not a richer Jewel to trust God with than our Souls; nor God hath not a richer Jewel to trust us with than his Truth: Truth is a Beam that shines from God, much of his Glory lies in his Truth; now when we are Advocates for Truth, this is to glorifie God, so *Athanasius,* 〈 in non-Latin alphabet 〉, the Bulwark of Truth, Jud. 3. *That ye should contend earnestly for the faith*; viz. the Doctrine of Faith. The *Greek* word 〈 in non-Latin alphabet 〉, to contend, signifies a great contending, as one would contend for his Land, and not suffer his Right to be taken from him; so we should contend for the Truth: Were there more of this Holy Contention, God would have more Glory. Some can contend earnestly for Trifles and Ceremonies, but not for the Truth: we should count him indiscreet that should contend more for a Picture then for his Land of Inheritance, a Box of Counters, then for his Box of Evidences.\n\n11\\. We glorifie God by praising of him; Doxology or Praise is a God-exalting Work, Psal. 50.23. *Whoso offers praise glorifies me.* The *Hebrew* word *Bara* to create, and *Barak* to praise, are little different, because the End of Creation is to Praise God: *David* was called the sweet Singer of *Israel,* and his praising God was called a glorifying of God, Psal. 86.12. *I will praise thee, O Lord my God, and I will glorifie thy name.* Though nothing can add to God’s essential Glory, yet Praise exalts him in the eyes of others: when we praise God we spread his Fame and Renown, we display the Trophies of his Excellency: In this manner the Angels glorifie God, they are the Queristers of Heaven, and do trumpet forth God’s Praise; and praising of God is one of the highest and purest Acts of Religion; in Prayer we act like Men, in Praise we act like Angels; this is an high degree of glorifying God. Believers are called Temples of God, 1 *Cor.* 3.16. when our Tongues praise God, then the Organs in God’s Spiritual Temple are going. How sad is it that God hath no more of his Glory from us this way. Many are full of Murmurings and Discontents, but seldom do they bring Glory to God by giving him the Praise due to his Name. We read of the Saints having Harps in their hand, *Rev.* 5.8. the Emblem of Praise: Many have Tears in their eyes, and Complaints in their mouth, but few have Harps in their hand, blessing and glorifying of God; let us Honour God this way. Praise is the Quit-rent we pay to God; while God renews our Lease, we must renew our Rent.\n\n12\\. We glorifie God by being zealous for his Name, Numb. 25.11. *Phinehas hath turned my wrath away, while he was zealous for my sake.* Zeal is a mixed Affection, a Compound of Love and Anger; it carries forth our Love to God, and Anger against Sin in a most intense manner: Zeal is impatient of God’s Dishonour; a Christian fired with Zeal takes a Dishonour done to God worse then an Injury done to himself: Rev. 2.2. *Thou canst not bear them that are evil.* Our Saviour Christ did thus glorifie his Father; he being baptized with a Spirit of Zeal, drove the Money-changers out of the Temple, *Job.* 2.14 and 17. *The zeal of thine house hath eaten me up.*\n\n13\\. We glorifie God when we have an eye at God, both in our Natural and in our Civil Actions: 1. In our Natural Actions, in eating and drinking, 1 *Cor.* 10.31. *Whether therefore ye eat or drink, do all to the glory of God.* A gracious Person holds *the Golden Bridle of Temperance,* he takes his Meat as a Medicine to heal the Decays of Nature, and that he may be the fitter by the strength he receives for the Service of God; he makes his Food not Fuel for Lust, but Help to Duty. 2. In buying and selling, we do all to the Glory of God; the Wicked live upon unjust Gain, either by falsifying the Ballance, Hos. 12.7. *The ballances of deceit are in his hand:* While Men make their Weights lighter, they make their Sins heavier, or by exacting more then the Commodity is worth, they do not for fourscore write down fifty, but for fifty fourscore; they exact double the Price that a thing is worth. But then we buy and sell to the Glory of God, when in our buying and selling we observe that Golden Maxim, *To do to others as we would have them do to us,* Matth. 7.12. When we so sell our Commodities that we do not sell our Conscience: Acts 24.16. *Herein do I exercise myself to have always a conscience void of offence towards God, and toward men.* This is to glorifie God, when we have an eye at God in all our Civil and Natural Actions, and will do nothing that may reflect any Blemish on Religion.\n\n14\\. We glorifie God by labouring to draw others to God; we convert others, and so make them Instruments of glorifying God. We should be both *Diamonds and Loadstones,* Diamonds for the Lustre of Grace, and Loadstones for our attractive Vertue in drawing others to Christ: Gal. 4.19. *My little children, of whom I travel,* &c. This is a great way of glorifying God, when we break the Devil’s Prison, and turn Men from the Power of Satan to God.\n\n15\\. We glorifie God in an high manner when we suffer for God, and Seal the Gospel with our Bloud: Joh. 21.18, 19. *When thou shalt be old, another shall gird thee and carry thee whither thou wouldst not: This spake he, signifying by what death he should glorifie God.* God’s Glory shines in the Ashes of his Martyrs, Isa. 24.15. *Wherefore glorifie the Lord in the fires. Micaiah* was in the Prison, *Isaiah* sawn asunder, *Paul* beheaded, *Luke* hanged on an Olive-tree, thus did they by their Death glorifie God. The Sufferings of the Primitive Saints did Honour God, and make the Gospel famous in the World: What would others say, See what a good Master they serve, and how they love him, that they will venture loss of all in his Service. The Glory of Christ’s Kingdom doth not stand in Worldly Pomp and Grandeur, as other Kings, but it is seen in the chearful Sufferings of his People; The Saints of old *loved not their lives to the Death,* Rev. 12.11. They snatch’d up Torments as so many Crowns. God grant we may thus glorifie him, if he calls us to it: many pray, *Let this cup pass away,* but not, *Thy will be done.*\n\n16\\. We glorifie God when we *give God the Glory of all we do: Herod* when he had made an Oration, and the People gave a shout, saying, *It is the voice of a God, and not of a Man*; and he took this Glory to himself, the Text saith, *Immediately the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms,* Acts 12.23. Then we glorifie God when we sacrifice the Praise and Glory of all to God, 1 Cor. 15.10. *I labour more abundantly then they all.* A Speech one would think savoured of Pride; but the Apostle pulls the Crown from his own Head and sets it upon the Head of Free-grace, *Yet not I, but the grace of God which was with me.* As *Joab* when he fought against *Rabbah,* sent for King *David* that he might carry away the Crown of the Victory, 2 *Sam.* 12.28. so a Christian when he hath gotten power over any Corruption or Tentation, sends for Christ that he may carry away the Crown of the Victory: as the Silk-worm when she weaves her curious Work, she hides herself under the Silk, and is not seen; so when we have done any thing Praise-worthy, we must hide ourselves under the Vail of Humility, and transfer the Glory of all we have to done God. *Constantine* did use to write the Name of Christ over his Door; so should we write the Name of Christ over our Duties; let him wear the Garland of Praise.\n\n17\\. We glorifie God *by an holy Life: Christianorum religio haec sine macula vivere lactant*; As a bad Life doth dishonour God, 1 Pet. 2.9. *Ye are an holy nation, that ye should shew forth the praises of him that hath called you.* Rom. 2.24. *The name of God is blasphemed among the Gentiles through you. Epiphanius* saith, That the Loosness of some Christians in his time, made many of the Heathen shun the Company of the Christians, and would not be drawn to hear their Sermons. So by our exact Bible-conversation we glorifie God; though the main Work of Religion lies in the Heart, yet our *light must so shine,* that others may behold it; the chief of Building is in Foundation, yet the Glory of it is in Frontis-piece, so Beauty in the Conversation: When the Saints who are called Jewels, cast a sparkling Lustre of Holiness in the Eyes of the World; when they walk as Christ walked, 1 *Joh.* 2.6. when they live as if they had seen the Lord with bodily Eyes, and been with him upon the Mount; then they adorn Religion, and bring Revenues of Glory to the Crown of Heaven.\n\n*Use* 1. It shews us what should not be our chief End, not to get great Estates, not to lay up Treasures upon Earth: This is the Degeneracy of Mankind since the Fall, their great Design is to compass the Earth, and grow Rich, and this they make their *Finis ultimus,* their chief End: *Cassa & caduca pluris faciunt quam coelestia Cavidro:* These never think of glorifying God, they trade for the World, but are not Factors for Heaven: Eccles. 9.3. *Madness is in their heart while they live*; sometimes they never arrive at an Estate, they do not get the Venison they hunt for; or though they do, what have they? that which will not fill the Heart no more then the Marriner’s Breath will fix the Sails of a Ship; like a fair Picture drawn on the Ice, and to spend all one’s time as *Israel* in gathering Straw, but remember not the End of living to glorifie God: Eccles. 5.16. *What profit hath he that laboured for the wind?* And these things are soon gone.\n\n*Use* 2. It reproves such, 1. as bring no Glory to God: They do not answer the End of their Creation, their time is not true lived, but time lost; they are like the Wood of the Vine, *Ezek.* 15.2. Their Lives are as St. *Bernard* speaks, *Aut peccatum aut sterilitas*; Either Sinfulness or Barrenness. *Telluris inutile pondus:*—God will one day ask such a question as King *Ahasuerus* did, Esther 6.3. *What honour and dignity hath been done to Mordicai?* So will the Lord say, *What honour hath been done to me?* What Revenues of Glory have you brought into my Exchequer? There is none here present, but God hath put you in some Capacity of glorifying him; the Health he hath given you, the Parts, Estate, Seasons of Grace, these all are Opportunities put into your hand to glorifie him; and be assur’d God will call you to account to know what you have done with the Mercies he hath intrusted you with, and what Glory you have brought to him: The Parable of the Talents, *Matth.* 25.15. where the Man with the five Talents, and the two Talents are brought to a Reckoning, doth evidently shew that God will call you to a strict Account to know how you have traded with your Talents, and what Glory you have brought to him. Now how sad will it be with them that *hide their talent in a napkin,* that bring God no Glory at all; Verse 30. *Cast ye the unprofitable servant into outer darkness.* It is not enough for you to say, that you have not dishonoured God, you have not lived in gross Sin; but what Good have you done, what Glory have you brought to God? It is not enough for the Servant of the Vineyard, that he doth no hurt in the Vineyard, he doth not break the Trees, or destroy the Hedges, if he doth not do service in the Vineyard, he looseth his Pay: If you do not good in your Place, not glorifie God, you will lose your Pay, miss of Salvation. Oh think of this all you that live Unserviceably! Christ cursed the barren Fig-tree.\n\n2\\. It reproves such as are so far from bringing Glory to God, that they rob God of his Glory, Mal. 3.8. *Will a man rob God, yet ye have robbed me.* They rob God who take the Glory due to God to themselves, 1. If they have gotten an Estate, they ascribe all to their own Wit and Industry, they set the Crown upon their own Head, not considering that, Deut. 8.18. *Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth.* 2. If they do any Duty of Religion, they look asquint to their own Glory, Matth. 6.5. *That they may be seen of men*; 〈 in non-Latin alphabet 〉, That they may be set upon a Theatre, that others may admire and canonize them. The Oil of Vain-glory feeds their Lamp: how many hath the Wind of Popular Breath blown to Hell? *Quos non gula 〈 in non-Latin alphabet 〉 superavit,* Cyprian. Whom the Devil could not destroy by Intemperance, he hath by Vain-glory.\n\n3\\. It reproves them who fight against God’s Glory: Acts 5.39. *Lest ye be found to fight against God.*\n\nQuest. *But who do fight against God’s Glory?*\n\n*Resp.* Such as do oppose that whereby God’s Glory is promoted. God’s Glory is much promoted in the preaching of the Word, because it is his Engine whereby he converts Souls. Now, such as would hinder the preaching of the Word, these fight against God’s Glory: 1 Thess. 2.16. *Forbidding us to speak to the Gentiles, that they might be saved. Dioclesian* who raised the tenth Persecution against the Christians, did prohibit Church-meetings, and would have the Temples of the Christians to be razed down. Such as hinder Preaching, do as the *Philistines* that stop’d the Wells, they stop the Well of the Water of Life; they take away the Physitians that should heal Sin-sick Souls: Ministers are Lights, *Matth.* 5.14. and who but Thieves hate the Light? These Persons do directly strike at God’s Glory; and what an Account will they have to give to God, when he shall charge the Bloud of Mens Souls upon them: Luke 11.52. *Ye have taken away the key of knowledge; ye entred not in yourselves, and they that were entring in ye hindred.* If there be either Justice in Heaven, or Fire in Hell, they shall not go unpunished.\n\n*Use* 4. Exhortation: Let us every one in our place make this our chief End and Design, to glorifie God: 1. Let me speak to Magistrates; God hath put much Glory upon them, Psal. 82.6. *I have said ye are gods*; And will not they glorify him whom he hath put so much Glory upon? Magistrates should be zealous for God’s Worship and Day, they should not let the Sword rust in the Scabbard, but draw it out for the cutting down of Sin. 2. Ministers, how should they study to promote God’s Glory; God hath intrusted them with two the most precious Things, his Truths and the Souls of his People. Ministers are by vertue of their Office to glorifie God: 1. They must glorifie God by labouring in the Word and Doctrine, 2 Tim. 4.1. *I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead: Preach the word, be instant in season, out of season,* &c. It was St. *Augustine*’s Wish, That Christ at his coming might find him, *Aut Precantem aut Praedicantem,* either Praying or Preaching. 2. Ministers must glorifie God by their Zeal and Sanctity: The Priests under the Law, before they served at the Altar, did wash in the Lavor. Such as serve in the Lord’s House, must first be washed from gross Sin in the Lavor of Repentance. ’Tis matter of Grief and Shame, to think how many who call themselves Ministers,[^2] do instead of apparently bringing Glory to God, Dishonour God; their Lives as well as Doctrines are Heterodox, they are not free from the Sins which they reprove in others. *Plutarch*’s Servant upbraided him, *It is not as my Master* Plutarch *saith, he hath written a Book against Wrath, Anger,* Et ipse mihi irascitur, *yet he falls into a Passion of Anger with me.* So this Minister preacheth against Drunkenness, yet he will be drunk, he preacheth against Swearing, yet he will swear; this reproacheth God, and makes the Offering of the Lord to be abhorred. 3. Masters of Families do you glorifie God, season your Children and Servants with the Knowledge of the Lord, your Houses should be little Churches: Gen. 18.19. *I know that Abraham will command his children, that they keep the way of the Lord.* You that are Masters, know you have a Charge of Souls under you; for want of the Bridle of Family-discipline Youth runs wild: Well, let me lay down some Motives to glorifie God:\n\n1 *Motive,* It will be a great Comfort in a dying hour, to think we have glorified God in our Lives; it was Christ’s Comfort before his Death, *Joh.* 17.3. *I have glorified thee on earth.* At the hour of Death all your earthly Comforts will vanish, if you think how Rich you have been, what Pleasures you have had on Earth, this will be so far from comforting you, that it will but torment you the more: What is one the better for an Estate that is spent? But now to have Conscience telling you, that you have glorified God on Earth, what sweet Comfort and Peace will this let into your Soul! how will this make you long for Death! The Servant that hath been all day working in the Vineyard, longs till Evening comes when he shall receive his Pay. They who have lived and brought no Glory to God, how can they think of dying with Comfort; they cannot expect an Harvest that never sowed any Seed: How can they expect Glory from God, that never brought any Glory to him? O in what Horrour will they be at Death! the Worm of Conscience will gnaw their Souls, before the Worms are gnawing their Bodies.\n\n2 *Mot.* If we glorifie God, he will glorifie our Souls for ever; by raising God’s Glory we encrease our own; by glorifying of God we come at last to the blessed Enjoying of Him, and that brings me to the second, *The Enjoying of God.*\n\n*Secondly,* Man’s chief End is to Enjoy God for ever, Psal. 73.25. *Whom have I in heaven but thee? Quasi,* What is there in Heaven I desire to enjoy but thee? *Ibi Angeli musculus,* There is a twofold Fruition, or enjoying of God; the one is in this Life, the other in the Life to come:\n\n1st, *An enjoying of God here in this Life:* The enjoying of God’s Presence; it is a great matter to enjoy God’s Ordinances, (a Mercy that some do envy us) but to enjoy God’s Presence in the Ordinances, is that which a gracious Heart aspires after, Psal. 63.2. *To see thy glory so as I have seen thee in the sanctuary.* This sweet enjoying of God is, when we feel his Spirit co-operating with the Ordinance, and distilling Grace upon our Hearts: 1. When in word the Spirit doth quicken and raise the Affections, Luke 24.32. *Did not our hearts burn within us?* 2. When the Spirit doth transform the Heart, leaving an impress of Holiness upon it, 2 Cor. 3.8. *We are changed into the same Image, from glory to glory.* 3. When the Spirit doth receive the Heart with Comfort, it comes not only with its Anointing, but its Seal, it sheds God’s Love abroad in the Heart, *Rom.* 5.5. this is to enjoy God in an Ordinance. 1 Joh. 1.3. *Our fellowship is with the Father and his son Jesus.* In the Word we hear God’s Voice, and in the Sacrament we have his Kiss; this is enjoying of God: And what infinite Content doth a gracious Soul find in this? The Heart being warm’d and inflamed in a Duty, this is God’s answering by Fire. When a Christian hath the sweet Illapses of God’s Spirit, these are the first Fruits of Glory, when God comes down to the Soul in an Ordinance: Now Christ hath pull’d off his Veil, and showed his smiling Face, now he hath led a Believer into the Banqueting-house, and given him of the spiced Wine of his Love to drink; he hath put in his Finger at the hole of the Door, he hath touch’d the Heart, and made it leap for Joy: Oh how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances, had such Divine Raptures of Joy and Soul-transfigurations, that they have been carried above the World, and despised all things here below.\n\n*Use* 1. Is the enjoying God in this Life so sweet, how prodigiously wicked are they that prefer the enjoying their Lusts before the enjoying of God, 2 Pet. 3.3. *The lust of the flesh, the lust of the eye, the pride of life,* is the Trinity they worship: Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil; there is the revengeful Lust, and the wanton Lust; Lust is like a feaverish Heat, it puts the Soul into a Flame. *Aristotle* calls sensual Lusts bruitish, because when any Lust is violent, Reason or Conscience cannot be heard, the Beast rides the Man. These Lusts when they are enjoyed do besot and dispirit Persons, Hos. 4.11. *Whoredom and wine take away the heart:* They have no heart for any thing that is good; how many make it their chief end, not to enjoy God, but to enjoy their Lusts? As that Cardinal said, Let him but keep his Cardinalship of *Paris,* and he was content to loose his part in Paradise. Lust first bewitcheth with Pleasure, and then comes the fatal Dart, Prov. 7.23. *Till a dart strike through his liver.* This should be as a flaming Sword to stop Men in the way of their carnal Delights; who would for a Drop of Pleasure drink a Sea of Wrath?\n\n*Use* 2. Let it be our great Care to enjoy God’s sweet Presence here, which is the Beauty and Comfort of the Ordinance. Enjoying spiritual Communion with God, is a Riddle and Mystery to most People: every one that hangs about the Court doth not speak with the King. We may approach to God in Ordinances, and as it were hang about the Court of Heaven, yet not enjoy Communion with God; we may have the Letter without Spirit, the visible Sign without the invisible Grace: it is the enjoying of God in a Duty we should chiefly look at, Psal. 42.2. *My soul thirsteth for God, for the living God.* Alas, what are all our worldly Enjoyments without the enjoying of God? What is it to enjoy a great deal of Health, a brave Estate, and not to enjoy God: Job 30.28. *I went mourning without the sun.* So maist thou say in the Enjoyment of all Creatures without God, *I went mourning without the sun*; I have the Star-light of outward Enjoyments, but I cannot enjoy God, I want the Sun of Righteousness, *I went mourning without the sun.* This should be our great Design, not only to have the Ordinances of God, but the God of the Ordinances. The enjoying God’s sweet Presence with us here, is the most contented Life: he is an Hive of Sweetness, a Magazine of Riches, a Fountain of Delight, *Psal.* 36.8, 9. The higher the Lark flies the sweeter it sings: and the higher we flie by the Wing of Faith, the more of God we enjoy, the sweeter Delight we feel in our Souls: How is the Heart inflamed in Prayer and Meditation, what Joy and Peace in believing? Is it not comfortable being in Heaven? He that enjoys much of God in this Life, carries Heaven about him: O let this be the thing we are chiefly ambitious of, the enjoying of God in his Ordinances: remember, the enjoying God’s sweet Presence here, is an Earnest of our enjoying him in Heaven:—and that brings me to the second thing, which is,\n\n2d, *The enjoying God in the Life to come:* Man’s chief end is to enjoy God for ever; before this plenary Fruition of God in Heaven, there must be something previous and antecedent, and that is, our being in a State of Grace: We must have Conformity to him in Grace, before we can have Communion with him in Glory. Grace and Glory are *inter se connexae,* link’d and chain’d together; Grace precedes Glory, as the Morning-star ushers in the Sun. God will have us qualified and fitted for a state of Blessedness: Drunkards and Swearers are not fit to enjoy God in Glory, the Lord will not lay such Vipers in his Bosom; only the *pure in heart shall see God:* We must first be as the King’s Daughter, glorious within, before we are cloathed with the Robes of Glory: as King *Ahashuerus* first caus’d the Virgins to be purified and anointed, and they had their sweet Odours to perfume them, and then they were to stand before the King, *Esth.* 2.12. so must we, we must have the anointing of God, and be perfum’d with the Graces of Spirit, those sweet Odours, and then we shall stand before the King of Heaven: now, being thus divinely qualified by Grace, we shall be taken up into the Mount of Vision, and enjoy God *for ever.* This enjoying God for ever, is nothing else but to be put into a *State of Happiness.* As the Body cannot have Life, but by having Communion with the Soul, so the Soul cannot have Blessedness, but by having immediate Communion with God. God is the *Summum Bonum,* the *Chief Good*; therefore the enjoying of him is the highest Felicity. He is, I say, the Chief Good.\n\n1\\. He is an *Universal Good; Bonum in quo omnia Bona.* The Excellencies of the Creature are limited. A Man may have Health, not Beauty; Learning, not Parentage; Riches, not Wisdom: But in God are eminently contained all Excellencies: He is a Good commensurate fully to the Soul; he is a Sun, a Portion, an Horn of Salvation; in him dwells 〈 in non-Latin alphabet 〉 *all Fulness,* Col. 1.19. 2. God is an *Unmixed Good*: No Condition in this Life but hath its mixture; for every drop of Honey, there is a drop of Gall. *Solomon,* who gave himself to find out this Philosopher’s Stone▪ to search out for an Happiness here below, he found Vanity and Vexation, *Eccles.* 1.2. but God is a perfect, quintessential Good. He is sweetness in the Flower. 3. God is a *Satisfying Good.* The Soul cries out, *I have enough.* Psal. 17.15. *I shall be satisfied with thy likeness*; A Man that is thirsty, bring him to the Ocean, and he hath enough. If there be enough in God to satisfie the Angels, then sure enough to satisfie us. The Soul is but Finite, but God is an increase Infinite Good. And yet though God be such a Good as doth satisfie, yet not *surfeit.* Fresh Joys spring continually from God’s Face; and God is as much desired after Millions of Years by Glorified Souls, as at the first moment. There is so much Fulness in God as satisfies, yet so much Sweetness that the Soul still desires; it is Satisfaction without Surfeit. 4. God is a *delicious* Good. That which is the chief Good must *ravish the Soul with pleasure*; there must be in it Spirits of Delight, and Quintessence of Joy; and this is to be enjoyed only in God. *In Deo quadam dulcedine delectatur anima immo rapitur*; the Love of God drops such infinite suavity into the Soul as is *unspeakable and full of glory.* If there be so much delight in God, when we see him only by Faith, 1 *Pet.* 1.8. what will the joy of Vision be when we shall see him face to face? If the Saints have found so much delight in God while they were Suffering, O then what Joy and Delight will they have when they are Crowning? If Flames are Beds of Roses, O then what will it be to lean on the Bosom of Jesus, what a Bed of Roses will that be? 5. God is a *Superlative* Good. He is better then any thing you can put in competition with him; he is better then Health, Riches, Honour. Other things maintain Life, he gives Life. But who would go to put any thing in Ballance with the Deity? who would weigh a Feather with a Mountain of Gold? God excels all other things more infinitely then the Sun the light of a Taper. 6. God is an *Eternal* Good. He is the *ancient of Days,* Dan. 7.9. yet never decays, or waxes old. The Joy he gives is eternal, the Crown he gives *fadeth not away,* 1 Pet. 5.4. The glorified Soul shall be ever solacing it self in God; it shall be feasting on his Love, and sunning it self in the light of his Countenance. We read of the *River of Pleasure at God’s right hand,* but will not this in time be dried up? No, there’s a Fountain at the bottom which feeds it, *Psal.* 36.9. *With the Lord is the fountain of life.* Thus God is the Chief Good, and the enjoying God for ever is the Supream Felicity the Soul is capable of.\n\n1\\. *Use of Exhortation.* Let it be the chief end of our living to enjoy this Chief Good hereafter; this is that will crown us with Happiness. *Austin* reckons up two hundred eighty eight Opinions among the Philosophers about Happiness, but all did shoot short of the Mark. The highest Elevation of a reasonable Soul, is to enjoy God for ever. It is the enjoying God, makes Heaven, 1 *Thess.* 4.17. *Then shall we ever be with the Lord.* The Soul trembles, as the Needle in the Compass, and is never at rest till it comes to God. To set out this excellent State of a Glorified Soul’s enjoying God; 1. This enjoying of God must not be understood in a *Sensual* Manner; we must not conceive any Carnal Pleasures in Heaven. The *Turks* in their Alcoran speak of a Paradise of Pleasure, where they have Riches in abundance, and red Wine served in Golden Chalices. Here is an Heaven consisting of Pleasures for the Body; the Epicures of this Age would like such an Heaven when they die. Though indeed the State of Glory be compared to a Feast, and is set out by Pearls and precious Stones, yet these Metaphors are only to be Helps to our Faith, and to show us that there is Superabundant Joy and Felicity in the Empyraean Heaven; but those are not *carnal,* but *sacred* Delights. As our *Employments* shall be spiritual, it will consist in Adoring and Praising of God: so our *Enjoyment* shall be spiritual, it shall consist in the having the Perfection of Holiness, in seeing the pure Face of Christ, in feeling the Love of God, in conversing with Heavenly Spirits; these Delights will be more adequate and proper for the Soul, and infinitely exceed all carnal voluptuous Delights. 2. We shall have a *Lively Sence* of this glorious Estate. A Man in a Lethargy, though he be alive, yet he is as good as dead, because he is not sensible, nor doth he take any pleasure in his Life; we shall have a quick and lively sence of the infinite Pleasure which ariseth from Enjoyment of God; we shall know our selves to be happy; we shall reflect with joy upon our Dignity and Felicity; we shall taste every Crumb of that Sweetness, every Drop of that Pleasure which flows from God. We shall be made able to *bear a sight* of that Glory. We could not now bear that Glory, it would overwhelm us; *sensibile fortè destruit sensum,* as a weak Eye cannot behold the Sun; but God will capacitate us for Glory; our Souls shall be so heavenly, and perfected with holiness, that they may be able to enjoy the blessed Vision of God. *Moses* in a Clift of the Rock saw the Glory of God passing by, *Exod.* 33.22. Through that blessed Rock Christ, we shall behold the Beatifical sight of God. 4. This Enjoyment of God shall be more then a bare Contemplation of him. Some of the Learned move the Question, Whether the Enjoyment of God shall be only by way of Contemplation? *Answ.* That is something, but it is but one half of Heaven; there shall be a *Loving* of God, an *Acquiescence* in him, a *Tasting* his Sweetness; not only *Inspection,* but *Possession,* Joh. 17.24. *That they may behold my Glory*; there is Inspection: Vers. 22. *And the Glory thou hast given me, I have given them*; there’s Possession. *Glory shall be revealed in us,* Rom. 8.18. not only revealed *to* us, but *in* us. To *behold* God’s Glory, there is Glory revealed to us; but to *partake* of his Glory, there is Glory revealed in us. As the Spunge sucks in the Wine, so we shall suck in Glory. 5. There’s *no Intermission* in this State of Glory. We shall not only have God’s glorious Presence at certain special Seasons, but we shall be continually in his Presence; continually under Divine Raptures of Joy. There shall not be one Minute in Heaven, wherein a glorified Soul may say, *I do not enjoy Happiness.* The Streams of Glory are not like the Water of a Conduit, often stopped, that we cannot have one drop of Water; but those heavenly Streams of Joy are continually running. O how should we despise this Valley of Tears where we now are, for the Mount of Transfiguration! How should we long for the full Enjoyment of God in Paradise! Had we a sight of that Land of Promise, we should need Patience to be content to live here any longer.\n\n2\\. Let this be a Spur to Duty. How diligent and zealous should we be in glorifying God, that we come at last to enjoy him. If *Tully, Demosthenes, Plato,* who had but the dim Watch-light of Reason to see by, and did but fancy an Elizium and Happiness after this Life, did take such *Herculean* Pains to enjoy it, O then, how should Christians, who have the Light of Scripture to see by, bestir themselves, that they may arrive at the Eternal Fruition of God and Glory. If any thing may make us rise off our Bed of Sloth, and serve God with all our might, it should be this, the hope of our full Enjoyment of God for ever. What made *Paul* so active in the Sphere of Religion, 1 *Cor.* 15.10. *I laboured 〈 in non-Latin alphabet 〉 more abdundantly then they all.* His Obedience did not move slow, as the Sun on the Dial, but swift as the Sun in the Firmament. Why was he so zealous in glorifying God, but that he might at last center and terminate in him? 1 *Thess.* 4.17. *Then shall we be ever with the Lord.*\n\n3\\. *Use of Consolation.* Let this comfort the Godly in all the *present Miseries* they feel. Thou complainest (Christian) thou dost not enjoy thy self, Fears disquiet thee, Wants perplex thee; in the Day thou canst not enjoy *Ease,* in the Night thou canst not enjoy *Sleep.* Thou dost not enjoy the Comforts of thy Life, let this revive thee, that shortly thou shalt enjoy God, and then thou shalt have more then thou canst ask or think; Thou shalt have Angels Joy, Glory without Intermission and Expiration. We shall never enjoy our selves fully, till we enjoy God Eternally.\n\n[^1]: Ovid.\n[^2]: 2 Chr. 11.15."},{"number":2,"title":"Of the SCRIPTVRES","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. II. *What Rule hath God given to direct us how we may glorifie and enioy him?*\n\nAnsw. *The Word of God (which is contained in the Scriptures of the Old and New Testament) is the only Rule to direct us how we may glorifie and enjoy him.*\n\n2 *Tim.* 3.16. *All Scripture is given by Inspiration of God,* &c. By Scripture is understood the Sacred Book of God.—It is given by Divine Inspiration; that is, the Scripture is not the Contrivance of Man’s Brain, but of a Divine Original. The Image of *Diana* was had in Veneration by the *Ephesians,* because they did suppose it fell from *Jupiter, Acts* 19.35. This Book then of the Holy Scripture is to be highly reverenced and esteemed, because we are sure it came from Heaven, 2 *Pet.* 1.21. The two Testaments are the two Lips by which God hath spoken to us.\n\nQuest. *How doth it appear that the Scriptures have a* Jus Divinum, *a Divine Authority stamped upon them?*\n\n*Answ.* Because the Old and New Testament are the Foundation of all Religion. If their Divinity cannot be proved, the Foundation is gone on which we build our Faith. I shall therefore endeavour to evince this great Truth, That the Scriptures are the very Word of God. I wonder whence the Scripture should come, if not from God. 1. Bad Men could not be the Authors of Scripture: would their Minds be imployed in indighting such holy Lines? would they declare so fiercely against Sin? 2. Good Men could not be the Authors of Scripture. Could they write in such a strain? or could it stand with their Grace to Counterfeit God’s Name, and put, *Thus saith the Lord,* to a Book of their own devising? 3. Nor could any Angel in Heaven be the Author of Scripture. Because 1. the Angels pry and search into the Abyss of Gospel Mysteries, 1 *Pet.* 1.12. which implies their nescience of some parts of Scripture; and sure they cannot be Authors of that Book which themselves do not fully understand. besides 2. what Angel in Heaven durst be so Arrogant as to Personate God, and say, *I create, Isa.* 65.17. and *I the Lord have said it,* Numb. 14.35. So that it is evident, The Pedigree of Scripture is Sacred, and it could come from none but God himself.\n\nNot to speak of the Harmonious Consent of all the Parts of Scripture, there are Seven cogent Arguments may Evince it to be the Word of God.\n\n1\\. By its Antiquity: It is of ancient standing. The gray Hairs of Scripture make it Venerable. No Humane Histories extant reach further then since *Noah*’s Flood; but the Holy Scripture relates Matters of Fact that have been from the beginning of the World; it writes of things before Time. Now that is a sure Rule of *Tertullian,* That which is of the greatest Antiquity[^1], is to be received as most Sacred and Authentick.\n\n2\\. We may know the Scripture to be the Word of God by the Miraculous Preservation of it in all Ages. The Holy Scriptures are the richest Jewel that Christ hath left; and the Church of God hath kept these Publick Records of Heaven that they have not been lost. The Word of God hath never wanted Enemies to oppose, and if possible to extirpate it. They have given out a Law concerning Scripture, as *Pharaoh* did the Midwives concerning the *Hebrew* Womens Children, to strangle it in the Birth, yet God hath preserved this blessed Book inviolable to this Day. The Devil and his Agents have been blowing at Scripture-Light, but could never prevail to blow it out; a clear sign that it was lighted from Heaven[^2].—Nor hath the Church of God in all Revolutions and Changes only kept the Scripture that it should not be lost, but that it should not be depraved. The Letter of Scripture hath been preserved without any Corruption in the Original Tongue. The Scriptures were not corrupted before Christ’s Time, for then Christ would never have sent the Jews to the Scriptures; but he sends them to the Scriptures, *John* 5.39. *Search the Scriptures.* Christ knew these Sacred Springs were not muddied with Humane Fancies.\n\n3\\. The Scripture appears to be the Word of God, by the Matter contained in it. 1. By its Profundity. The Mystery of Scripture is so abstruse and profound, that no Man or Angel could have known it, had it not been Divinely revealed. That Eternity should be born, that he who Thunders in the Heavens, should cry in the Cradle, that he who Rules the Stars should Suck the Breasts[^3]; That the Prince of Life should die, that the Lord of Glory should be put to shame, that Sin should be punished to the full, yet pardoned to the full, who could ever have conceived of such a Mystery, had not the Scripture been the Oracle to reveal it to us? So for the Doctrine of the Resurrection, That the same Body which is crumbled into a thousand pieces, should rise *idem numero,* the same individual Body (for else it were a Creation, not a Resurrection) how could such a Sacred Riddle, above all Humane disquisition, be known, had not the Scripture made a Discovery of it? 2. By its Purity. It is for the Matter of it so full of Goodness, Justice, and Sanctity, that it could be breathed from none but God: The Holiness of it shows it to be of God, it bears his very Image. The Scripture is compared to Silver refined seven times, *Psal.* 12.6. This Book of God hath no Errata’s in it: It is a Beam of the Sun of Righteousness, a Chrystal Stream flowing from the Fountain of Life. All Laws and Edicts of Men have had their Corruptions, but the Word of God hath not the least Tincture, it is of a Meridian Splendour. *Psal.* 119.140. *Thy Word is very pure, like wine that comes from the grape, which is not mixed or adulterated.* It is so pure, that it purifies every thing else. *John* 17.17. *Sanctifie them through thy truth.* The Scripture presseth Holiness so as never any Book did: It bids us *live soberly, righteously, godly,* Titus 2.12. Soberly, in Acts of Temperance; Righteously, in Acts of Justice; Godly, in Acts of Zeal and Devotion. It commends to us *whatever is just, lovely, of good report,* Phil. 4.8. This *Sword of the Spirit* (Eph. 6.17.) cuts down Vice. Out of this Tower of Scripture is thrown down a Milstone upon the Head of Sin. The Scripture is the Royal Law, which commands not only the Actions, but Affections; it binds the Heart to its good Behaviour. Where is there such Holiness to be found, as is dig’d out of this Sacred Mine? Who could be the Author of such a Book, but God himself?\n\n4\\. That the Scripture is the Word of God, is evident by its Predictions; it Prophesieth of things to come. This shows the Voice of God speaking in it; it was foretold by the Prophet, *A Virgin shall conceive,* Isa. 7.14. and *the Messiah shall be cut off,* Dan. 9.26. The Scripture foretels things that should fall out many Ages and Centuries after; as how long *Israel* should serve in the Iron Furnace, and the very day of their Deliverance: *Exod.* 12.41. *At the end of the four hundred and thirty years, even the self same day, it came to pass, the Hoasts of the Lord went out of* Egypt. This Prediction of Future Things, meerly contingent, and not depending upon Natural Causes, is a clear Demonstration of its Divine Original.\n\n5\\. The Impartiality of those *Men of God* who wrote the Scriptures; they do not spare to set down their own Failings. What Man that writes an History would black his own face, *viz.* record those things of himself that might stain his Reputation? *Moses* records his own Impatience when he struck the Rock, and tells us therefore he could not enter into the Land of Promise. *David* writes of his own Adultery and Bloodshed, which stands as a Blot in his Scutchion to succeeding Ages. *Peter* relates his own Pusillanimity in denying Christ. *Jonah* sets down his own Passions, *I do well to be angry to the death.* Surely had not their Pen been guided by God’s own Hand, they would never have written that which did reflect dishonour upon themselves. Men do usually rather hide their Blemishes, then publish them to the World: But these Pen-men of Holy Scripture eclipse their own Name; they take away all the Glory from themselves, and give the Glory, to God.\n\n6 *Arg.* The *mighty power and efficacy* the Word hath had upon the Souls and Consciences of Men. 1. It hath *changed their heart.* 1. Some by reading of Scripture have been turned into other Men, they have been made holy and gracious. By reading other Books the Heart may be warmed, but by reading this Book it is transformed. 2 *Cor.* 3.3. *Ye are manifestly declared to be the Epistle of Christ, written not with Ink, but with the Spirit of the living God.* The Word was copied out into their Hearts, and they were become Christ’s Epistle, so that others might read Christ in them. If you should set a Seal upon Marble, and it should make an Impression upon the Marble, and leave a Print behind, there were a strange Virtue in that Seal: So when the Seal of the Word leaves an heavenly print of Grace upon the Heart, there must needs be a Power going along with that Word no less than Divine. 2. It hath *comforted* their *Heart.* When Christians have sat by the Rivers weeping, the Word hath dropped as Honey, and sweetly revived them. A Christians chief Comfort is drawn out of these Wells of Salvation; *Rom.* 15.4. *That we through Comfort of the Scriptures might have hope.* When a poor Soul hath been ready to faint, he hath had nothing to Comfort him but a Scripture Cordial. When he hath been sick, the Word hath revived him; 2 *Cor.* 4.17. *Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.* When he hath been deserted, the Word hath drop’d in the golden Oil of Joy into his Heart; *Cant.* 3.31. *The Lord will not cast off for ever.* He may change his Providence, not his Purpose: he may have the Look of an Enemy, but the Heart of a Father. Thus the Word hath a Power in it to comfort the heart; *Psal.* 119.50. *This is my comfort in my affliction, for thy Word hath quickned me.* As the Spirits are conveyed through the Arteries of the Body: So Divine Comforts are conveyed through the Promises of the Word. Now the Scriptures having such an exhilarating Heart-comforting Power in them, it shows clearly that they are of God, and it is he that hath put this Milk of Consolation into these Breasts.\n\n7\\. The *great Miracles* wherewith the Lord *hath confirmed Scripture.* Miracles were used by *Moses, Elijah,* Christ, and continued many years after by the Apostles, to confirm the *verity* of the Holy Scriptures. As Props are set under weak Vines, so these Miracles were set under the weak Faith of Men, that if they would not believe the *Writings* of the Word, yet they might believe the *Miracles.* We read of God’s dividing the Waters, making a Cawsey in the Sea for his People to go over, the Iron swimming, the Oil increasing by pouring out, Christ’s making Wine of Water, his curing the Blind, and raising the Dead: Thus God hath set Seal to the Truth and Divinity of Scripture by Miracles.\n\n*Object.* The Papists indeed cannot deny but that the Scripture is Divine and Sacred, but they affirm that *quoad nos,* with respect to us, it receives its Divine Authority from the Church; and they bring that Scripture 1 *Tim.* 3.15. where the *Church* is said to be the *Ground and Pillar of Truth.*\n\n*Answ.* It is true the Church is the Pillar of Truth, but it doth not therefore follow that the Scripture hath its Authority from the Church. The King’s Proclamation is fixed on the Pillar, the Pillar holds it out that all may read, but the Proclamation doth not receive its Authority from the Pillar but from the King: So the Church holds forth the Scriptures, but they do not receive their Authority from the Church, but from God. If the Word of God should be Divine because the Church holds it forth, then it will follow that our Faith is to be built upon the Church, and not upon the Word; contrary to that *Eph.* 2.20. *Built upon the Foundation* (that is, the Doctrine) *of the Apostles and Prophets.*\n\nQuest. *Are all the Books in the Bible of the same Divine Authority?*\n\n*Answ.* Those which we call Canonical.\n\nQuest. *Why are the Scriptures called Canonical?*\n\n*Answ.* Because the Word is a Rule of Faith, a Canon to direct our Lives. The Word is the Judge of Controversies, the Rock of Infallibility; that only is to be received for Truth, which is consonant to, and agrees with Scripture, as the Transcript with the Original. All Maximes in Divinity are to be brought to the Touchstone of Scripture, as all Measures are brought to the Standard.\n\nQuest. *Are the Scriptures a compleat Rule?*\n\n*Answ.* The Scripture is a full and perfect Canon, containing in it all things necessary to Salvation: 2 *Tim.* 3.15. *Thou hast from a Child known the Holy Scriptures, which are able to make thee wise to salvation.* It shews the *credenda,* what we are to believe, and *agenda,* what we are to practise. It gives us an exact Model of Religion, and perfectly Instructs us in the deep Things of God. The Papists therefore make themselves guilty, who go to seek out Scripture with their Traditions, which they equalize it: The Council of *Trent* saith, That the Traditions of the Church of *Rome* are to be received *pari pietatis affectu,* with the same Devotion that Scripture is to be received with: So bring themselves under that Curse *Rev.* 22.18. *If any Man shall add unto these things, God shall add unto him the plagues that are written in this Book.*\n\nQuest. *What is the main Scope and End of Scripture?*\n\n*Answ.* To Chalk out a Way to Salvation: It makes a clear Discovery of Christ. *John* 20.31. *These things are written that ye might believe that Jesus is the Christ, and that believing ye might have Life through his Name.* The Design of the Word is to be an Examen whereby our Grace is to be tried; a Sea-mark to show us what Rocks we are to avoid. The Word is to sublimate and quicken our Affections; it is to be our Directory and Consolatory; it is to waft us over to the Land of Promise.\n\nQuest. *Who shall have the Power of interpreting Scriptures?*\n\nThe Papists do assert that it is in the Power of the Church. If you ask who they mean by the Church? They say the Pope, who is Head of it, and he is Infallible; so *Bellarmine.* But that Assertion is false, because many of the Popes have been ignorant and vitious, as *Platina* affirms, who writes of the Lives of the Popes: Pope *Liberius* was an *Arian,* and Pope *John* XXII. denied the Immortality of the Soul; therefore Popes are no fit Interpreters of Scripture: Who then?\n\n*Ans.* The Scripture is to be its own Interpreter, or rather the Spirit speaking in it: nothing can cut the Diamond but the Diamond; nothing can interpret Scripture but Scripture; the Sun best discovers its self by its own Beams; the Scripture interprets itself in easie places to the Understanding. But the Question is concerning hard places of Scripture, where the weak Christian is ready to wade beyond his depth, who shall interpret here?\n\n*Resp.* In the Church God hath appointed, *Ordo docentium & discentium,* some to Expound and Interpret Scripture; therefore he hath given Gifts to Men; the several Pastors of Churches like bright Constellations give light to dark Scriptures, *Mal.* 2.7. *The priests lips should preserve knowledge, and they should seek the law at his mouth.*\n\nQuest. *But this is to pin our Faith upon Men?*\n\n*Resp.* We are to receive nothing for currant but what is agreeable to the Word; as God hath given to his Ministers Gifts for the interpreting obscure places, so he hath given to his People so much of the Spirit of Discerning, that they can tell (at least in things necessary to Salvation) what is consonant to Scripture, and what is not, 1 Cor. 12.10. *To one is given a spirit of prophesie, to another discerning of spirits:* God hath endued his People▪ with such a measure of Wisdom and Discretion that they can discern between Truth and Errour, and judge what is sound and what spurious, Acts 17.11. *The Bereans search’d the scriptures daily, whether those things were so:* They weighed the Doctrine they heard, whether it was agreeable to Scripture, tho’ *Paul* and *Silas* were their Teachers, 2 *Tim.* 3.16.\n\n*Use* 1. See the wonderful goodness of God, who besides the Light of Nature, hath committed to us the Sacred Scriptures. The Heathens are inveloped with Ignorance; *Psal.* 147.20. *As for his judgments, they have not known them.* They have the Oracles of the *Sybils,* but not the Writings of *Moses* and the Apostles. How many live in the Region of Death, where this bright Star of Scripture never appeared. We have this blessed Book of God to resolve all our Cases, to chalk out a Way of Life to us. *John* 14.22. *Lord! How is it thou wilt show thy self to us, and not unto the World?*\n\n2\\. Seeing God hath given us his written Word to be our Directory, this takes away all Excuses from Men. No Man can say I went wrong for want of a Light; no, God hath given thee his Word, as a *Lamp to thy feet*; therefore now if thou goest wrong, thou dost it wilfully. No Man can say, If I had known the Will of God, I would have obeyed; no, thou art inexcusable, O Man, God hath given thee a Rule to go by, he hath written his Law with his *own finger,* Therefore now if thou obeyest not, thou hast no Apology left. If a Master leaves his Mind in writing with his Servant, and tells him what Work he will have done, yet the Servant neglects the Work, that Servant is left without Excuse. *John* 15.22. *Now ye have no Cloak for your sin.*\n\n*Use* 2. Is all Scripture of Divine Inspiration, is it a Book made by GOD himself? Then this reproves, 1. The Papists who take away part of Scripture, and so clip the King of Heaven’s Coin; they expunge the second Commandment out of their Catechisms, because it makes against Images; ’tis usual with them if they meet with any thing in Scripture which they dislike, either they put a false Gloss upon it, or if that will not do, pretend it is corrupted; these are like *Ananias* who kept back part of the Money, *Acts* 5.2. so they keep back part of Scripture from the People. This is an high Affront to God, to deface and obliterate any part of his Word: by this they bring themselves under that Premunire, Rev. 22.19. *If any man shall take away from the words of the book this prophesie, God shall take away his part out of the book of life.* Is all Scripture of Divine Inspiration? 2. It condemns the *Antinomians* that lay aside the Old Testament as useless and out of date; they call them Old Testament Christians: God hath stamp’d a Divine Majesty upon both Testaments, and till they can shew me where God hath given a Repeal to the Old it stands in force. The two Testaments are the two Wells of Salvation; the *Antinomians* would stop up one of these Wells, they would dry up one of the Brests of Scripture. There is much Gospel in the Old Testament; *The Comforts of the Gospel in the New Testament have their rise from the Old.* The great Promise of the *Messiah* is in the Old Testament, *A Virgin shall conceive and bear a Son:*—Nay, I say more, the Moral Law in some part of it speaks Gospel, *I am the Lord thy God*; here is the pure Wine of the Gospel. The Saints great Charter where God promiseth to *pour clean water on them, and put his spirit within them,* is to be found primarily in the Old Testament, *Ezek.* 36.26. So that they who go to take away the Old Testament, do as *Sampson, Pull down the pillars*; they would take away the Pillars of a Christian’s Comfort. 3. It condemns the Enthusiasts who pretending the Spirit, lay aside the whole Bible, they say the Scripture is a Dead Letter, and they live above it. What Impudency is this? till we are above Sin we shall not be above Scripture; let not Men talk of a Revelation from the Spirit, suspect it to be an Imposture; the Spirit of God acts regularly, it works in and by the Word; and he that pretends a new Light, which is either above the Word, or contrary to it, abuseth both himself and the Spirit; his Light is borrowed from him who transforms himself into an Angel of Light. 4. It condemns the Slighters of Scripture; such are they who can go whole Weeks and Months and never read the Word; they lay it aside as rusty Armour; they prefer a Play or Romance before Scripture, the *Magnalia legis* are to them *Minutula.* O how many can be looking their Faces in a Glass all the Morning, but their Eyes begin to be sore when they look upon a Bible: Heathens die in the want of Scripture, and these in the contempt of it. They surely must needs go wrong who slite their Guide; such as lay the reins upon the neck of their Lusts, and never use the curbing Bit of Scripture to check them, are carried to Hell and never stop. 5. It condemns the Abusers of Scripture: 1. Who do mud and poison this pure Chrystal Fountain with their corrupt Glosses, who rest Scripture, 2 *Pet.* 3.16. The Greek word is 〈 in non-Latin alphabet 〉, they set it upon the Rack; they give wrong Interpretations of it, not comparing Scripture with Scripture; as the *Antinomians* pervert that Scripture, *Numb.* 23.21. *He hath not beheld iniquity in* Jacob. Hence they infer, God’s People may take liberty in sin, because God sees no sin in them. ’Tis true, God sees not sin in his People with an Eye of Revenge, but he sees it with an Eye of Observation. He sees not sin in them, so as to damn them, but he sees it so as to be angry, and severely to punish them. Did not *David* find it so when he cried out of his *broken bones?* In like manner the *Arminians* wrest Scripture: *John* 5.40. *Ye will not come to me:* here they bring in Free-will. This Text shows 1. how willing God is that we should have Life; 2. that sinners may do more than they do; they may improve the Talents God hath given them: but it doth not prove the Power of Free-will, for it is contrary to that Scripture, *John* 6.44. *No man can come to me, except the Father which hath sent me draw him.* These therefore wring the Text so hard as they make the Blood come; they do not compare Scripture with Scripture. 2. Who do *jest with Scripture.* When they are sad they take the Scripture as their Lute or Minstrel to play with, and so drive away the sad Spirit; as that Drunkard I have read of, who having drunk off his Cups, called to some of his Fellows, *Give us of your Oil for our Lamps are gone out.* In the fear of God take heed of this. *Eusebius* tells us of one who took a piece of Scripture to make a Jest of, who was presently struck with Frenzy, and run mad. And ’tis a saying of *Luther, Quos Deus vult perdere, &c.* whom God intends to destroy, he gives them leave to play with Scripturre.\n\n*Use* 3. *of Exhortation.* If the Scripture be of Divine Inspiration, then be exhorted 1. to study the Scripture; it is a Copy of God’s Will: be Scripture Men, Bible Christians. *I adore the fulness of Scripture,* saith *Tertullian.* In the Book of God are scattered many Truths as so many Pearls. *John* 5.39. *Search the Scriptures:* Search as for a Vein of Silver. This blessed Book will fill your Head with Knowledge, and your Heart with Grace. God wrote the two Tables with his own Fingers, and if God took pains to *write,* well may we take pains to *read. Apollos* was mighty in the Scriptures, *Acts* 18.24. The Word is our *Magna Charta* for Heaven, shall we be ignorant of our Charter? *Col.* 3.16. *Let the word of God dwell in you richly.* The Memory must be a Table-Book where the Word is written. To make us read the Word, consider 1. There is Majesty sparkling in every Line of Scripture. Take but one Instance, *Isa.* 63.1. *Who is this that cometh from* Edom, *with died garments from* Bozrah? *this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.* Behold here a lofty magnificent stile! what Angel could speak after this manner. *Junius* was converted by reading one Verse of *John*; he beheld a Majesty in it beyond all Humane Rhetorick. 2. There is Melody in Scripture. This is that blessed Harp which drives away sadness of Spirit. Hear the sounding of this Harp a little, 1 *Tim.* 1.15. *This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the World to save sinners*; he took not only our Flesh upon him, but our Sins. And *Matth.* 11.28. *Come unto me all ye that are weary and heavy laden, and I will give you rest.* How sweetly doth this Harp of Scripture sound? what heavenly Musick doth it make in the Ears of a distressed sinner, especially when the Finger of God’s Spirit toucheth upon this Instrument. 3. There is Divinity in Scripture. It contains the Marrow and Quintessence of Religion. The Scripture is a Rock of Diamonds, a Mystery of Piety; the Lips of Scripture have Grace poured into them. The Scripture speaks of Faith, Self-denial, and all the Graces, which as a Chain of Pearl adore a Christian. The Scripture excites to Holiness, it treats of another World, it gives a prospect of Eternity. Oh then *search the Scriptures!* Make the Word familiar to you. Had I the Tongue of Angels, I could not sufficiently set forth the Excellency of Scripture. It is a spiritual Optick Glass in which we behold God’s Glory; it is the Tree of Life, the Oracle of Wisdom, the Rule of Manners, the heavenly Seed of which the New Creature is formed, *James* 1.18. *The two Testaments* (saith *Austin) are the two Breasts which every Christian must suck, that he may get spiritual Nourishment.* The Leaves of the Tree of Life were for *Healing, Rev.* 22.2. so these Holy Leaves of Scripture, like those Leaves, are for the healing of our Souls. The Scripture is *profitable for all things:* If we are deserted, here is the spiced Wine that cheers the heavy heart: If we are pursued by Satan, here is the *Sword of the Spirit* to resist him: If we are diseased with Sins leprosy, here are the Waters of the Sanctuary, both to Cleanse and Cure. Oh, then *search the Scriptures!* There is no danger in tasting this Tree of Knowledge. There was a Penalty laid at first, that we might not taste of the Tree of Knowledge, *Gen.* 3.17. *In the day that thou eatest thereof thou shalt surely die.* But there is no danger of plucking this Tree of Holy Scripture; if we do not eat of this Tree of Knowledge, we shall surely die: Oh then read the Scriptures!—Time may come when the Scriptures may be kept from us.\n\nQuest. *How should we so search the Scriptures as to find Life?*\n\n*Answ.* 1. Read the Bible with Reverence; think every Line you read God is speaking to you. The Ark wherein the Law was put was over-laid with pure Gold, and was carried on Barrs that the Levites might not touch it, *Exod.* 25.14. And why was this? but to breed in the People Reverence to the Law. 2. Read with *Seriousness.* ’Tis Matter of Life and Death: By this Word you must be tried; Conscience and Scripture are the Jury God will proceed by in Judging of you. 3. Read the Word with *Affection.* Get your Hearts quickned with the Word; go to it to fetch fire. *Luke* 24.31. *Did not our hearts burn within us.* Labour that the Word may not only be a *Lamp* to direct, but a *Fire* to warm. Read the Scripture not only as an History, but as a Love-Letter sent to you from God, which may affect your Hearts. 4. Pray that the same Spirit that wrote the Word may *assist* you in the reading of it; that God’s Spirit would show you the wonderful Things of his Law. *Go near,* saith God to *Philip, joyn thy self to this Chariot,* Acts 8.29. So when God’s Spirit joyns himself with this Chariot of the Word, then it becomes effectual.\n\n2\\. Be exhorted to *prize* the Word written, *Job* 23.12. *David* valued the Word more precious than Gold. What would the Martyrs have given for a Leaf of the Bible.! The Word is the Field where Christ the *Pearl of price* is hid. In this Sacred Mine we dig, not for a Wedge of Gold, but a Weight of Glory. 1. The Scripture is a *Sacred Collyrium,* or Eye-salve to illuminate us. *Prov.* 6.23. *The Commandment is a Lamp, and the Law is Light. 〈 in non-Latin alphabet 〉, Clem Alexandrinus.* The Scripture is the Card and Compass by which we Sail to the New *Jerusalem.* 2. The Scripture is a *Soveraign Cordial* in all Distresses. What are the Promises but the Water of Life to renew fainting Spirits? Is it sin troubles? there is a Scripture Cordial *Psal.* 65.3. *Iniquities prevail against me; as for our Transgressions thou shalt purge them away*; or as it is in Hebrew *Te eapperem, Thou shalt cover them.* Is it outward Affliction disquiets? there is a Scripture Cordial *Psal.* 91.15. *I will be with him in trouble*; not only to behold, but to uphold. Thus, as in the Ark was laid up Manna, Promises are laid up as Manna in the Ark of Scripture. 3. The Scripture will make us *wise:* Wisdom is above Troubles. *Psal.* 119.104. *By thy Precepts I get understanding.* What made *Eve* so desire the Tree of Knowledge, *Gen.* 3.6. *It was a Tree to make one wise.* The Scriptures teach a Man to know himself; they discover Satan’s 〈 in non-Latin alphabet 〉 snares and stratagems, 2 *Cor.* 2.11. They *make one wise to Salvation,* 2 *Tim.* 3.15. O then highly prize the Scriptures! I read of Queen *Elizabeth,* at her Coronation she received the Bible presented to her, with both her Hands, and kissing it, laid it to her Breast, saying, That *that Book had ever been her chiefest delight.*\n\n3\\. If the Scripture is of Divine Inspiration, *Believe the Word.* The *Romans,* that they might gain Credit to their Laws, reported that they were inspired by the Gods at *Rome.* O give credence to the Word! it is breathed from God’s own Mouth. Hence ariseth all the *prophaneness* of Men, they do not believe Scripture. *Isa.* 53.1. *Who hath believed our Report?* Did you believe the glorious Rewards the Scripture speaks of, would you not *give diligence to make your Elections sure?* Did you believe the Infernal Torments the Scripture speaks of, would not this put you into a cold sweat, and cause a trembling at heart for sin? But People are in part Atheists, they give but little credit to the Word, therefore they are so impious, and draw such dark shadows in their Lives. Learn to *realize Scripture,* get your hearts wrought to a firm belief of it. Some think, if God should send an Angel from Heaven, and declare his Mind, then they should rather believe him; or if he should send one from the damned, and preach the Torments of Hell all in Flames, then they would believe. But *Luke* 16.31. *If they believe not* Moses *and the Prophets, neither will they be perswaded though one arose from the dead.* God is wise, and he thinks this way fittest to make his Mind known to us by writing; and such as will not be Convinced by the Word, shall be Judged by the Word. The belief of the Scripture is of high importance: It is the belief of Scripture that will inable us to resist Temptation: 1 *John* 2.14. *The Word of God abideth in you, and ye have overcome the wicked one.* Tis the belief of Scripture conduceth much to our Sanctification; therefore these two are put together, Sanctification of the Spirit, and Belief of the Truth. 2 *Thess.* 2.13. If the Word written be not believed, it is like writing on the Water, which takes no impression.\n\n4\\. Love the Word written. *Psal.* 119.97. *O how love I thy Law. Sint 〈◊〉 deliciae meae Scripturae sanctae:* Lord (saith *Augustine*) let the holy Scriptures be my chast delight. *Chrysostom* compares the Scripture to a Garden, every Truth is a fragrant Flower, which we should wear, not in our Bosom, but our Heart. *David* tasted the Word *sweeter than the Honey and the Honey-comb,* Psal. 19.10. There is that in Scripture may breed delight: It shows us the way to Riches, *Deut.* 28.5. *Prov.* 3.16. to long Life, *Psal.* 34.12. to a Kingdom, *Hebr.* 12.28. Well then may we count those the sweetest hours which are spent in reading the holy Scriptures: Well may we say with the Prophet, *Jer.* 15.16. *Thy words were sound, and I did eat them, and they were the joy and rejoycing of my heart.*\n\n5\\. Conform to Scripture. Let us lead Scripture Lives: O that the Bible might be seen printed in our Lives! Do what the Word commands. Obedience is an excellent way of Commenting upon the Bible. *Psal.* 86.11. *I will walk in thy Truth.* Let the Word be the Sun-Dial by which you set your Life. What are we the better for having the Scripture, if we do not direct all our *Speeches* and *Actions* according to it? What is a Carpenter the better to have his Rule about him, if he sticks it at his back, and never makes use of it for the measuring and squaring his work? So what are we the better for the Rule of the Word, if we do not make use of it, and regulate our Lives by it? How many swerve and deviate from the Rule. The Word teacheth to be sober and temperate, but they are drunk; to be chast and holy, but they are prophane; they go quite from the Rule. The Scriptures are *Canonical,* but their Lives are *Apocryphal:* What a dishonour is this to Religion, for Men to live in a Contradiction to Scripture? The Word is called a *Light to our feet,* Psal. 119.105. It is not only a Light to our Eyes to mend our sight, but to our Feet to mend our walk. O let us lead Bible Conversations!\n\n6\\. Contend for Scripture. Though we should not be of contentious Spirits, yet we ought to contend for the Word of God; this Jewel is too precious to be parted with; *Prov.* 4.13. *Keep her, for she is thy Life.* The Castle of Scripture is beset with Enemies, Hereticks fight against it, we must therefore 〈 in non-Latin alphabet 〉, *contend for the Faith once delivered to the Saints,* Jude 3. The Scripture is our Book of Evidences for Heaven; shall we part with our Evidences? The Saints of old were both Advocates and Martyrs for Truth; they would hold fast Scripture, though it were with the loss of their Lives.\n\n7\\. Be thankful to God for the Scriptures. What a Mercy is it that God hath not only acquainted us what *his Will* is, but that he hath made it known to us *by writing.* In the old Times God did reveal his Mind by Revelations, but the Word written is a surer way of knowing God’s Mind than by Revelation. 2 *Pet.* 1.19. This Voice which *came from heaven* we heard, *we have also a more sure word of prophecy.* The Devil is God’s Ape, and he can transform himself *into an Angel of Light*; he can deceive with false Revelations: As I have heard of one who had (as he thought) a Revelation from God to Sacrifice his Child, as *Abraham* had, whereupon he following this Impulsion of the Devil, did kill his Child. Thus Satan oft deceives People with Delusions instead of Divine Revelations; therefore we are to be thankful to God for revealing his Mind to us by Writing: *We have a more sure word of prophesie.* We are not left under a doubtful Suspence that we should not know what to believe, but we have an Infallible Rule to go by. The Scripture is our Pole-star to direct us to Heaven, it shews us every step we are to take: when we go wrong it instructs us, when we go right it comforts us. And ’tis matter of Thankfulness, that the Scriptures are made intelligible by being translated.\n\n8\\. Adore God’s distinguishing Grace, if you have felt the Authority and Power of the Word upon your Conscience; if you can say as *David,* Psal. 119.50. *Thy word hath quickened me.* Christian, bless God that he hath not only given thee his Word to be a Rule of Holiness, but his Grace to be a Principle of Holiness: Bless God that he hath not only written his Word, but sealed it upon thy Heart, and made it effectual: Canst thou say it is of Divine Inspiration, because thou hast felt it to be of lively Operation. O Free-grace! that God should send out this Word and heal thee; that he should heal thee and not others; that the same Scripture which is to them a dead Letter, should be to thee a Saviour of Life.\n\n[^1]: Id verum quod primum.\n[^2]: Veritas opprimi patest non supprimi.\n[^3]: Que regit Syder a sagit ubera."},{"number":3,"title":"That there is a GOD","part":null,"questions":[3,4],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. III. *What do the Scriptures principally Teach?*\n\n*Resp.* The Scriptures principally teach what Man is to believe concerning GOD, and what Duty GOD requires of Man.\n\nQuest. *What is God?*\n\n*Resp.* God is a Spirit, Infinite, Eternal, and Unchangeable in his Being, Wisdom, Power, Holiness, Justice, Goodness, and Truth. Here is 1. something implied, That there is a God. 2. Expressed, that he is a Spirit. 3. What kind of Spirit.\n\n1\\. Implied, that there is a God: The question, What is God? takes it for granted that there is a God: the belief of God’s Essence is the Foundation of all Religious Worship, *Heb.* 11.6. He that comes to God must believe that he is 〈 in non-Latin alphabet 〉; there must be a first Cause which gives a Being and Existence to all things besides. We come to know that there is a God, 1. By the Book of Nature, the Notion of a Deity is engraven in Man’s Heart, it is demonstrable by the Light of Nature; I think it hard for a Man to be a natural Atheist, he may wish there were no God, he may dispute against a Deity, but he cannot in his Judgment believe there is no God, unless by accumulated Sin his Conscience be sear’d, and he hath such a Lethargy upon him, that he hath sinn’d away his very Sense and Reason. 2. We come to know that there is a God by his Works; and this is so evident a Demonstration of a God-head, that the most Atheistical Spirits when they have considered these Works of God, have been forced to acknowledge some Wise and Supream Power the Maker of these Things; as ’tis reported of *Galen* and others. 1. We will begin with the greater World, 1. The Creation of the glorious Fabrick of Heaven and Earth; sure there must be some Architect or first Cause, the World could not make itself: Who could hang the Earth on Nothing, but the Great God? Who could provide such rich Furniture for the Heavens, the glorious Constellations, the Firmament bespangled with such glittering Lights? all this speaks a Deity. We may see God’s Glory blazing in the Sun, twinkling in the Stars. Who could give the Earth its Clothing, cover it with Grass and Corn, adorn it with Flowers, enrich it with Gold, only God, *Job* 28.4. Who but God could make the sweet Musick in the Heavens, cause the Angels to joyn in consort, and sound forth the Praises of their Maker? Job 38.7. *When the morning-stars sang together, and all the sons of God shouted for joy.* If a Man should go into a far Country, and see stately Edifices there, he would never imagine that these could build themselves, but that some greater Power built them: To imagine that the Work of the Creation was not framed by God, is as if we should conceive a curious Landskip to be drawn by a Pensil without the Hand of a Limner: Acts 17.24. *God that made the world, and all things therein.* To Create is proper to a Deity. 2. The wise Gubernation of all things evince there is a God: God is the great Superintendent of the World, he holds the Golden Reins of Government in his Hand, guiding all things most regularly and harmoniously to their proper end; who that eyes Providence, but must be forced to acknowledge there is a God? Providence is the Queen and Governness of the World: it is the Hand that turns the Wheel of the whole Creation; Providence sets the Sun its Race, the Sea its Bounds. If God should not guide the World, things would run into an Ataxy and Confusion. When one looks on a Clock, and sees the motion of the Wheels, the striking of the Hammar, the hanging of the Plummets, he would say there were some Artificer did make it, and put it into that Order: So when we see the excellent Order and Harmony in the Universe, the Sun that great Luminary dispensing its Light and Heat to the World, without which the World were but a Grave or Prison, the Rivers sending forth their silver Streams to refresh the Bodies of Men, and prevent a Drought, and every Creature acting within its Sphere, and keeping its due Bounds, we must needs acknowledge there is a God who wisely orders and governs all these things. Who could set this great Army of the Creatures in their several Ranks and Squadrons, and keep them in their constant March, but he whose Name is, *The LORD of Hosts?* And as God doth wisely dispose all things in the whole Regiment of the Creatures, so by his Power he doth support them: Did God suspend and withdraw his Influence never so little, the Wheels of the Creation would unpin, and the Axle-tree break asunder. 3. The Motion of the Creatures: All Motion (as the Philosophers say) is from something that is unmoveable. As for Example: The Elements are moved by the Influence and Motion of the heavenly Bodies: The Sun and Moon, and these Planets, are moved by the highest Orb, call’d *Primum Mobile*; now if one should ask, Who moves that highest Orb, or the first Mover of the Planets? Sure it can be no other hand but God himself.\n\n2\\. Let us speak of Man who is a Microcosm, or lesser World: The excellent Contexture and Frame of his Body who is wrought curiously as with Needle-work, Psal. 139.15. *I was curiously wrought in the lowest parts of the earth.* And the Endowment of this Body with a noble Soul; who but God could make such an Union of different Substances, Flesh and Spirit? In him we live, and move, and have our being. The quick acute Motion of every Part of the Body, shews that there is a God; we may see something of him in the sparkling of the Eye: And if the Cabinet of the Body be so curiously wrought, what is the Jewel? The Soul hath a Coelestial Brightness in it, as *Damascen* saith. ’Tis a Diamond set in a Ring of Clay: What noble Faculties is the Soul endowed with? Understanding, Will, Affections, which are a Glass of the Trinity, as *Plato* speaks. The Matter of the Soul is Spiritual; ’tis a Divine Sparkle lighted from Heaven: and being spiritual is *immortal,* as *Scaliger* notes. *Anima non senescit*; the Soul doth not wax old, it lives for ever. And who could create a Soul enobled with such rare Angelical Properties, but God? We must needs say as the Psalmist, *It is he that hath made us, and not we our selves,* Psalm 100.3.\n\n2\\. We may prove a Deity by our own *Conscience.* Conscience is God’s Deputy or Vicegerent. Conscience is a Witness of a Deity. If there were no Bible to tell us there is a God, yet Conscience might. *Conscience,* as the Apostle saith, *either accuseth* or *excuseth,* Rom. 2.15. Conscience acts in order to an higher Judicatory. 1. Natural Conscience being kept free from gross sin, excuseth. When a Man doth Vertuous Actions, lives soberly and righteously, obeserves the golden Maxim, Doing to others as he would have them do to him, then Conscience approves, and saith, *well done.* Conscience, like a Bee, gives Honey. 2. Natural Conscience in the Wicked doth accuse. When Men go against the Light of Conscience, then they feel the Worm of Conscience. *Eheu quis intus scorpio?* Sen. Conscience being sinned against, spits fire in Mens faces, fills them with shame and horrour. When the Sinner sees an *Hand-writing* on the Wall of Conscience, his *Countenance is changed.* Many have hanged themselves to quiet their Conscience. *Tiberius* the Emperour, a bloody Man, felt the Lashes of his Conscience, he was so haunted with that Fury, that he told the Senate, he suffered Death daily. And what is it should put a Man’s Conscience into such an Agony, but the Impression of a Deity, and the Thoughts of coming before God’s Tribunal. Those who are above all Humane Laws, yet are subject to the Checks of their own Conscience. And it is observable, the nearer the Wicked approach to Death, the more they are terrified, and Conscience gives a louder Alarm to them; And whence is this, but from the apprehension of Judgment approaching. The Soul being sensible of its Immortal Nature, trembles at him who never ceaseth to Live, and therefore will never cease to Punish.\n\n3\\. That there is a God, appears by the Consent of Nations, by the Universal Vote and Suffrage of all. *Nulla gens tam barbara cui non insideat haec persuasio Deum esset,* Tully; No Nation so barbarous (saith *Tully*) as not to believe there is a God. Though the Heathen did mistake in their Devotion, they did not worship the *true God,* yet they worshipped *a God.* They set up an Altar 〈 in non-Latin alphabet 〉, *to the unknown God,* Acts 17.22. They knew a God should be worshipped, though they knew not the God whom they worshipped. Some did worship *Jupiter,* some *Neptune,* some *Mars:* rather than not worship something, they would worship any thing.\n\n4\\. That there is a God, appears by his *Prediction* of Future Things. He who can foretel things which shall surely come to pass, is the True God. God foretold *that a Virgin should conceive,* he prefixed the time when the *Messias should be cut off,* Dan. 9.76. he foretold *the Captivity of the Jews in* Babylon, and who should be their Deliverer, *Isa.* 45.1. This is such a strong Argument to prove a Deity, as God himself useth it to prove he is the True God, and that all the Gods of the Heathens were Fictions and Nullities, *Isa.* 41.22. *Testimonium Divinitatis est Veritas Divinationis,* Tertul. To foretel Things contingent, and which depend upon no natural Causes, is proper to a Deity.\n\n5\\. That there is a God, appears by God’s unlimited Power and Soveraignty. He who can work, and none hinder him, is the True God; but God can do so, *Isa.* 43.13. *I will work, and who shall let it.* Nothing can hinder Action but some Superiour Power; but there is no Power above God; all Power that is, is *by* him, therefore all Power is *under* him: he hath a *mighty Arm,* Psal. 89.13. He sees the Designs Men drive on against him, and plucks off their Chariot Wheels; he maketh Diviners mad, *Isa.* 44.25. he cutteth off the Spirit of Princes: He bridleth the Sea, gives check to the *Leviathan,* binds the Devils in Cains; he acts *pro arbitrio,* he doth what he will, *I will work, and who shall let it.*\n\n6\\. There are Devils, therefore there is a God. Atheists cannot deny but there are Devils, and then they must grant there is a God. We read of divers possessed with the Devil. The Devils are called in Scripture, *Cashegnirini, Hairy ones,* because they oft appeared in the form of Goats or Satyrs. *Gerson* in his Book *De probatione Spirituum,* tells us how Satan on a time appeared to an holy Man in a most glorious manner, professing himself to be Christ; the old Man answered, *I desire not to see my Saviour here in this Desart, it shall suffice me to see him in Heaven.* Now if there be a Devil, then there is a God. *Socrates* an Heathen, when he was accused at his Death, confessed that, as he thought there was a *malus genius,* an Evil Spirit, so he thought there was a Good.\n\n*Use* 1. Seeing there is a God, this reproves such Atheistical Fools as deny it. *Epicurus* denied that there was a Providence, saying, That all things fell out by Chance, *Diagoras.* He that saith there is no God, is the wickedest Creature that is, he is worse then a Thief, who doth but take away our Goods from us, but the Atheist would take away our God from us: Joh. 20. *They have taken away my Lord.* So we may say of Atheists, they would take away our God from us, in whom all our Hope and Comfort is laid up: Psal. 14.1. *The fool hath said in his heart, There is no God.* He durst not speak it with his Tongue, but said it in his Heart; he wished it. Sure none can be Speculative Atheists: *The devils believe and tremble,* Jam. 2. I have read of one *Arthur* a professed Atheist, who when he came to die, cried out, he was damned. But though there are few found who say, *There is no God,* yet many deny him in their Practices: Tit. 1.16. *In works they deny him. Cicero* said of *Epicurus, Verbis reliquit Deos resustulit.* The World is full of Practical Atheism: most People live as if they did not believe there was a God. Durst they lie, defraud, be unclean, if they believed there were a God, who would call them to account? If an *Indian,* who never heard of a God, should come among us, and have no other means to convince him of a Deity, but the Lives of Men in our Age, sure he would be of *Protagoras* his mind, who did hang in a doubtful suspence, and did question, Whether there were a God; *Utrum Dii sint non ausim affirmare.*\n\n*Use* 2. Seeing there is a God, he will deal righteously, and give just Rewards to Men. Things seem to be carried in the World very unequally; The *wicked flourish,* Psal. 73. they who *tempt God are delivered,* Mal. 3.15. The ripe Clusters of Grapes are squeezed into their Cup, and in the mean while, the godly who wept for sin, and served God, are afflicted; *Psal.* 102.9. *I have eaten Ashes like Bread, and mingled my drink with weeping.* Evil Men enjoy all the Good, and Good Men endure all the Evil. But seeing there is a God, he will deal righteously with Men: *Gen.* 18.25. *Shall not the Judge of all the World do right?* Offenders must come to punishment. The Sinners Deaths-day and Dooms-day is a coming; *Psal.* 37.13. *The Lord seeth that his day is coming.* While there is an Hell the wicked shall be scourged enough; and while there is Eternity, they shall lye there long enough; and God will abundantly compensate the faithful Service of his People. They shall have their *white Robes* and *Crown; Psal.* 58.11. *Verily there is a Reward for the Righteous; verily he is a God that judgeth in the Earth.* Because God is God, therefore he will give forth glorious Rewards to his People.\n\n*Use* 3. Seeing there is a God, woe to all such as engage this God against them, he lives for ever to be avenged upon them: *Ezek.* 22.14. *Can thine heart endure, or can thine hands be strong in the day that I shall deal with thee?* Such as pollute God’s Sabbath, oppose his Saints, trampling these Jewels in the dust; such as live in a contradiction to God’s Word; these do engage the infinite Majesty of Heaven against them, and how dismal will their Case be? *Deut.* 32.41. *If I whet my glittering Sword, and mine Hand take hold of Judgment, I will render Vengeance to mine Enemies; I will make mine Arrows drunk with Blood,* &c. If it be so terrible to hear the Lion roar, what is it when he begins to tear his Prey? *Psal.* 50.22. *Consider this ye that forget God, least I tear you in pieces.* O that Men would think of this, who go on in Sin! shall we engage the great God against us? God strikes slow, but heavy: Job 40.9. *Hast thou an arm like God?* Canst thou strike such a blow? God is the best Friend, but the worst Enemy. If he can look Men into their Grave, how far can he throw them? *Who knows the power of his wrath?* Psal. 90.11. What Fools are they who for a Drop of Pleasure drink a Sea of Wrath. *Paracelsus* speaks of a Phrensie some have which will make them die Dancing: Sinners go Dancing to Hell.\n\n*Use* 4. Seeing there is a God, let us firmly believe this great Article of our *Creed.* What Religion can there be in Men, if they do not believe a Deity? *He that comes to God must believe that he is.* To worship God, and pray to him, and not believe there is a God, *Irrisio Dei est,* it is to put a high Scorn and Contempt upon God. Believe that God is the only true God, such a God as he hath reveal’d himself in his Word, *A lover of righteousness, and hater of wickedness,* Psal. 45.7. The real belief of a Deity gives life to all Religious Worship: the more we believe the Truth and Infiniteness of God, the more Holy and Angelical we are in our Lives. Whether we are alone or in Company God sees us; he is 〈 in non-Latin alphabet 〉, the Heart-searcher; the belief of this would make us live always as under God’s eye, Psal. 16.8. *I have set the Lord always before me.* The belief of a Deity would be a Bridle to Sin, a Spur to Duty; it would add Wings to Prayer, and Oil to the Lamp of our Devotion: the belief of a Deity would cause dependance upon God in all our Streights and Exigencies: Gen. 17.1. *I am God all-sufficient*; a God that can supply all your Wants, scatter all your Fears, resolve all your Doubts, conquer all your Temptations: The Arm of God’s Power can never be shrunk, he can create Mercy for us, and therefore can help and not be beholding to the Creature. Did we believe there is a God; we should so depend on his Providence as not to use any indirect Means; we would not run ourselves into Sin to rid ourselves out of Trouble: 2 Kings 1.3. *Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the God of Ekron?* When Men run to sinful Shifts, is it not because they do not believe there is a God, or that he is All-sufficient?\n\n2\\. Seeing there is a God, let us labour to get an interest in him, *Psal.* 48.14. *This God is our God.* Two things will comfort us, Deity and Propriety: since the Fall we have lost *Likeness to God,* and *Communion with God*; let us labour to recover this lost Interest, and pronounce this *Shibboleth my God,* Psal. 43.5. ’Tis little Comfort to know there is a God, unless he be ours; God offers himself to be our God, Jer. 31.33. *I will be their God.* And Faith catcheth hold of the Offer, it appropriates God, and makes all that is in him over to us to be ours, his Wisdom ours to teach us, his Holiness ours to sanctifie us▪ his Spirit ours to comfort us, his Mercy ours to save us. To be able to say God is mine, is more then to have all the Mines of Gold and Silver.\n\n3\\. Seeing there is a God, let us Serve and Worship him as God: It was an Indictment brought in against them, Rom. 1.21. *They glorified him not as God.* 1. Let us pray to him as to a God, *Pray with fervency,* Jam. 5.16. An effectual fervent Prayer prevails much; this is both the Fire and the Incense, without Fervency ’tis no Prayer. 2. Love him as a God, Deut. 5.6. *Thou shalt love the Lord thy God with all thy heart.* To love him with all the heart, is to give him a Precedency in our Love, desire to let him have the Cream of our Affections; to love him not only appretiatively but intensively, as much as we can. As the Sun-beams united in a Burning-glass burn the hotter, so all our Affections should be united, that our love to God may be more ardent. 3. Obey him as a God: All Creatures obey him, the Stars fight his Battels, the Wind and Sea obey him, *Mark* 4.41. much more should Man whom God hath endu’d with a Principle of Reason: He is God, and hath a Soveraignty over us, therefore as we received Life from him, so we must receive a Law from him, and submit to his Will in all things: This is to kiss him with a Kiss of Loyalty, and it is to glorifie him as God."},{"number":4,"title":"GOD is a SPIRIT","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. IV. *What is God?*\n\n*Resp. God is a Spirit.* 2. The Thing expressed. *Joh.* 4.24. *God is a Spirit.* God is *essentia spiritualissima,* Zanchy.\n\nQuest. *What do you mean when you say God is a Spirit?*\n\n*Resp.* By Spirit, I mean, God is an *Immaterial Substance,* of a pure, subtil, unmixed Essence, not compounded of Body and Soul, without all Extension of Parts. The Body is a dreggish Thing; The more Spiritual God’s Essence is, the more Noble and Excellent. The Spirits are the more refined part of the Wine.\n\nQuest. *Wherein doth God differ from other Spirits?*\n\n1\\. The Angels are Spirits.\n\n*Resp.* We must distinguish of Spirits. 1. The Angels are *created,* God is a Spirit uncreate. 2. The Angels are Spirits, but are *finate,* and capable of being annihilated. The same Power which made them is able to reduce them to their first Nothing: but God is an *infinite* Spirit. 3. The Angels are *confined* Spirits, they cannot be *in duobus locis simul,* they are confined to a place: but God is an *immense* Spirit, and cannot be confined, being in all places at once. 4. The Angels, though they are Spirits, yet they are but *ministring Spirits, Hebr.* 1.14. Though they are Spirits, yet they are *Servants.* God is 〈 in non-Latin alphabet 〉, a Super-excellent Spirit, the *Father of Spirits,* Hebr. 12.9.\n\n2\\. The Soul is a Spirit. *Eccles.* 12.7. *The Spirit shall return unto God that gave it.*\n\nQuest. *How doth God, being a Spirit, differ from the Soul?*\n\n*Servetus* and *Osiander* thought, That the Soul being infused, did convey into Man the very Spirit and Substance of God; an absurd Opinion: for the Essence of God is incommunicable.\n\n*Resp.* Therefore, when it is said the Soul is a Spirit, it is meant, God hath made it *intelligible,* and hath stamped upon it his *Likeness,* not his *Essence.*\n\nQuest. *But is it not said, That* we are made Partakers of the Divine Nature?\n\n*Resp.* By Divine Nature there, is meant Divine Qualities, 2 *Pet.* 1.4. We are made Partakers of the Divine Nature, not by Identity or Union with the Divine Essence, but by a transformation into the Divine Likeness. Thus you see how God differs from other Spirits, Angels, and Souls of Men. He is a Spirit of transcendent Excellency, the *Father of Spirits.*\n\nObject. *Against this* Vorstius *and the* Anthropomorthites *object, That in Scripture an Humane Shape and Figure is given to God; he is said to have Eyes and Hands?*\n\n*Resp.* It is contrary to the Nature of a Spirit to have a Corporeal Substance; *Luke* 24.39. *Handle me, and see me, for a Spirit hath not Flesh and Bones as ye see me have.* Bodily Members are ascribed to God, not properly, but metaphorically, and in a borrowed sence; he is only set out to our Capacity: By the *right Hand* of the Lord is meant his Power; by the *Eyes* of the Lord are meant his Wisdom. Now that God is a Spirit, and is not capable of Bodily Shape or Substance, *probatur.* 1. A Body is visible, but God is invisible, Therefore he is a Spirit, 1 *Tim.* 6.16. whom *no man hath seen, nor can see,* not by an Eye of sence. 2. A Body is terminated, can be but in one place at once; but God is *ubique,* in all places at once, Therefore he is a Spirit, *Psal.* 139.7, 8. God’s Center is every where, and his Circumference is no where[^1]. 3. A Body being compounded of integral Parts, may be *dissolved; Quicquid divisibile est corruptibile,* but the God-head is not capable of dissolution; he can have no End from whom all things have their Beginning. So that it clearly appears God is a Spirit, which adds to the *Perfection* of his *Nature.*\n\n*Use* 1. If God be a Spirit, then he is *impassible*; he is not capable of being hurt. Wicked Men may set up their Banners, and bend their Forces against God, they are said 〈 in non-Latin alphabet 〉, to *fight against God,* Acts 5.39. But what will this fighting avail? what hurt can they do to the Deity? God is a Spirit, and therefore cannot receive any hurtful impression: wicked Men may *imagine* Evil against the Lord; *Nahum.* 1.9. *What do ye imagine against the Lord?* But God being a Spirit, is impenetrable. The wicked may Eclipse his Glory, but cannot touch his Essence. God can hurt his Enemies, but they cannot hurt him. *Julian* might throw up his Dagger into the Air against Heaven, but could not touch the Deity. God is a Spirit, invisible, how can the Wicked with all their Forces hurt him, when they cannot see him? Hence all the Attempts of the Wicked against God are foolish, and prove Abortive; *Psal.* 2.3, 4. *The Kings of the Earth set themselves against the Lord, and against his Anointed. He that sits in the Heavens shall laugh.* He is a Spirit, he can wound them, but they cannot touch him.\n\n*Use* 2. If God be a Spirit, then it shows the folly of the Papists, who worship him by *Pictures* and *Images.* Being a Spirit, we cannot make any Image to represent him by; *Deut.* 4.12. *The Lord spake to you out of the midst of the fire, ye heard the voice of the words, but saw no similitude.*\n\n1\\. God being a Spirit, is *imperceptible,* cannot be discerned, how then can there be any Resemblance made of him? *Isa.* 40.18. *To whom then will ye liken God, or what likeness will ye compare unto him?* How can you paint the Deity? can we make an Image of that which we never saw? *Ye saw no similitude.* God is a Spirit. It were a folly to go to make the Picture of the Soul, because it is a Spiritual Thing, or to Paint the Angels, because they are Spirits.\n\n*Object. Are not the Angels in Scripture represented by the Cherubims?*\n\n*Resp.* There is *Imago Personae & Officii,* there is the Image of the Person, and the Image that represents the Office. The Cherubims did not represent the *Persons* of the Angels, but their *Office.* The Cherubims were made with Wings, to show the swiftness of the Angels in discharge of their Office: and if we cannot Picture the Soul, nor the Persons of the Angels, because they are Spirits, much less can we make an Image or Picture of God, who is Infinite, and the Father of Spirits.\n\n2\\. God being a Spirit is *Omnipresent*; he is present in all places, *Jer.* 23.24. *Do not I fill Heaven and Earth, saith the Lord?* Therefore being every where present, it is absurd to worship him by an Image. Were it not a foolish thing to bow down to the King’s Picture, when the King is present? So to go to worship God’s Image when God himself is present.\n\nQuest. *But how then shall we conceive of God being a Spirit, if we may make no Image or Resemblance of him?*\n\n*Resp.* We must conceive of him *Spiritually, viz.* 1. In his Attributes; his Holiness, Justice, Goodness, which are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is *in Christ*; Christ *is the Image of the invisible God,* Col. 1.15. Set the Eyes of your Faith on Christ, God-man. In Christ we see some Sparklings of the Divine Glory; in him there is the exact Resemblance of all his Fathers Excellencies. The Wisdom, Love, and Holiness of God the Father shine forth in Christ; *John* 14.9. *He that hath seen me hath seen the Father.*\n\n3\\. *Infer.* If God be a Spirit, it shows us, that the more spiritual we grow, the more we grow like to God. To be *earthly* is to be *unlike* God. How do *Earth* and *Spirit* agree? *Phil.* 3.19. Earthly ones may give for their Crest, the Mole or Tortoise, that live in the Earth. What Resemblance is there between an Earthly Heart, and him who is a Spirit? The more Spiritual any one is, the more *like* God.\n\nQuest. *What is it to be Spiritual?*\n\n*Resp.* To be Refined and Sublimated, to have the Heart still in Heaven, to be thinking of God and Glory, and to be carried up in a fiery Chariot of Love to God, this is to be Spiritual; *Psal.* 73.25. *Whom have I in Heaven but thee:* on which *Beza* paraphraseth thus, *Apage Terra, utinam tecum in Coelo essem!* O that I were in Heaven with thee! A Christian, who is taken off from these Earthly Things, as the Spirits are taken off from the Lees, hath a noble Spiritual Soul, and doth most resemble him who is a Spirit.\n\n4 *Infer.* It shows us what that *Worship* is God requires of us, and is most acceptable to him, *viz.* such a Worship as is suitable to his Nature, *Spiritual Worship*; John 4.24. *They which worship him, must worship him in Spirit and Truth.* Spiritual worship is the Virgin-worship. Though God will have the Service of our Bodies, our Eyes and Hands lifted up, to testifie to others that Reverence we have of God’s Glory and Majesty, yet chiefly he will have the worship of the Soul: 1 *Cor.* 6.20. *Glorifie God in your body and in your spirit.* Spirit-worship God prizeth because it comes so near to his own Nature who is a Spirit.\n\nQuest. *What is it to Worship God in the Spirit?*\n\n*Resp.* 1. To worship him without Ceremonies. The Ceremonies of the Law which God himself ordained, are now abrogated and out of date; Christ the Substance being come, the Shadows flie away; and therefore the Apostle calls the Legal Ceremonies Carnal Rites, *Heb.* 9.10. and if not use those *Jewish* Ceremonies which God did once appoint, then not those which he did never appoint.\n\n*Resp.* 2. To worship God in Spirit, is to worship him, 1. With Faith in the Bloud of the Messiah, *Heb.* 11.9. And, 2. to worship him with the utmost Zeal and Intensness of Soul: Acts 26.7. *Our twelve tribes instantly serving God day and night,* 〈 in non-Latin alphabet 〉, with Intensness of Spirit, not only constantly but instantly. This is to worship God in the Spirit. The more Spiritual any Service is, the nearer it comes to God who is a Spirit, and the more excellent it is; the spiritual part of Duty is the Fat of the Sacrifice, it is the Soul and Quintessence of Religion. The richest Cordials are made of Spirits, and the best Duties are such as are of a Spiritual Nature. *God is a Spirit, and will be worshipped in Spirit:* It is not Pomp of Worship but Purity which God accepts. Repentance is not in the outward Severities used to the Body, Pennance, Fasting, and Chastising the Body, but it consists in the Sacrifice of a broken Heart; Thanksgiving doth not stand in Church-Musick, the Melody of an Organ, but rather making Melody in the Heart to the Lord, *Eph.* 5.19. Prayer is not the Tuning of the Voice into an heartless Confession, or telling over a few Beads, but it consists in Sighs and Groans, *Rom.* 8.26. When the Fire of Fervency is put to the Incense of Prayer, now it ascends as a sweet Odour, that is, the true Holy Water, not which the Pope sprinkles, but what is distilled from the Limbeck of a Penitent Eye. Spirit-worship best pleaseth that God who is a Spirit, *Joh.* 4.23. *The Father seeks such to worship him*; to shew the great acceptance of such, and how God is delighted with Spiritual-worship. This is the *savoury Meat* God loves. How few mind this, worshipping him who is a Spirit in the Spirit; they give him more *Dreggs* then *Spirits*; they think it enough to bring their *Duties,* but not their *Hearts,* which hath made God disclaim those very Services he himself appointed, *Isa.* 1.12. *Ezek.* 33.31. Let us then give God Spirit-worship, this best suits with his Nature; a Soveraign Elixar full of Vertue, may be given in a few drops: a little Prayer, if it be with the Heart and Spirit, may have much Vertue and Efficacy in it. The Publican made but a short Prayer, *God be merciful to me a sinner, Luke* 18.13. but it was full of life and spirit, it came from the Heart, therefore was accepted.\n\n*Use* 2. *of Exhortation.* Pray to God, that as he is a Spirit, so he will give us of his Spirit. The Essence of God is incommunicable, but the Motions, the Presence and Influences of his Spirit. When the Sun shines in a Room, not the Body of the Sun is there, but the Light, Heat, and Influence of the Sun. God hath made a Promise of his Spirit, *Ezek.* 36.27. *I will put my Spirit within you.* Turn Promises into Prayers. O Lord, thou who art a Spirit, give me of thy Spirit; I Flesh beg thy Spirit; thy enlightning, sanctifying, quickning Spirit. *Melancthon*’s Prayer, *Domine accende animam meam Spiritu tuo,* Lord inflame my Soul with thy Holy Spirit. How needful is his Spirit; we cannot do any Duty without it in a lively manner: when this Wind blows upon our Sails, then we move swiftly towards Heaven. Pray therefore that God will give us of the Residue of his Spirit, *Mal.* 2.15. that we may move more vigorously in the Sphere of Religion.\n\n*Use* 3. *of Comfort.* As God is a Spirit, so the Reward that he gives is Spiritual; that is the Excellency of it; as the chief Blessings he gives us in this Life are Spiritual Blessings, *Eph.* 1.3. not Gold and Silver; he gives Christ, his Love; he fills us with Grace; so the main Rewards he gives after this Life are Spiritual, *a Crown of Glory that fades not away,* 1 Pet. 5.4. Earthly Crowns fade, but the Believer’s Crown being Spiritual is Immortal, a never-fading Crown. *It is impossible* (saith *Julius Scaliger) for that which is Spiritual to be subject to Change or Corruption.* This may comfort a Christian in all his Labours and Sufferings; he lays out himself for God, and hath little or no Reward here, but remember God, who is a Spirit, will give *Spiritual Rewards,* a *sight* of his Face in Heaven, *white Robes,* a *weight of Glory.* Be not then weary of God’s Service, think of the Spiritual Reward, a *Crown of Glory which fadeth not away.*\n\n[^1]: Iovis omnia plena—"},{"number":5,"title":"GOD is INFINITE","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *What kind of Spirit is God?*\n\n*Resp.* He is Infinite; so he differs from all created Beings which are Finite. Though Infinite may be applied to all God’s Attributes, he is infinitely Merciful, infinitely Wise, infinitely Holy, yet if we take Infiniteness properly so, implies,\n\n1\\. God’s Omnipresency; the Greek word for Infinite 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉, signifies without Bounds or Limits: God is not confined to any place, he is Infinite, and so is present in all places at once. His Centre is every-where, *Divina essentia nusquam inclusa aut exclusa,* Aug. 1 Kings 8.27. *Behold, the heaven, and heaven of heavens cannot contain thee.* This the *Turks* have a Notion of, they build their Temples open on the top to show, that God cannot be confined to their Temples or circumscribed, but is in all places by his Presence. God’s Essence is not limited either to the Regions above, or to the Terrestrial Globe, but his whole Essence is every-where. This is to be Infinite. As Philosophers say of the Soul, it is. *Tota in toto & tota in qualibet parte:* The Soul is in every part of the Body, in the Eye, Heart, Foot; so we may say of God, he is *Ubique,* his Essence is every-where; his Circuit is in Heaven, and Earth, and Sea, and he is in all places of his Circuit at once. This is to be Infinite. God who bounds every thing else, is himself without Bounds: He sets Bounds to the Sea, *Huc usque,* Hitherto shalt thou come and no further. He sets Bounds to the Angels, they like the Cherubims move and stand at his appointment, *Ezek.* 10.16. but he is Infinite, without Bounds. He who can span the Heavens, and weigh the Earth in a pair of Scales, must needs be Infinite, *Isa.* 40.12.\n\n*Object. Vorstius,* That God is in all places at once, but not in regard of his Essence, but, *Virtute & potentia,* by his Vertue and Influence; as the Body of the Sun is in Heaven, it only sends forth its Beams and Influences to the Earth, or as a King who is in all places of his Kingdom Authoritative, by his Power and Authority, but he is personally in his Throne.\n\n*Resp.* But to answer, God who is Infinite is in all places at once, not only by his Influence, but his Essence; for if his Essence fills all places, then he must needs be there in Person. But, *Ergo,* Minor in *Jer.* 23.24. *Do not I fill heaven and earth?*\n\n*Object.* But doth not God say Heaven is his Throne? *Isa.* 66.1.\n\n*Resp.* It is also said, that an humble Heart is his Throne, *Isa.* 57.15. The humble Heart is his Throne in regard of his gracious Presence, and Heaven is his Throne in regard of his glorious Presence; and yet neither of these Thrones will hold him, for the Heaven of Heavens cannot contain him.\n\n*Object.* But if God be Infinite in all places, then he is in places impure, and he mingles with that Impurity?\n\n*Resp.* Though God be in all places, in the Heart of a Sinner by his Inspection, and in Hell by his Justice, yet he doth not mingle with that Impurity, or receive the least tincture of Evil: *Divina natura non est immista rebus aut sordibus inquinata,* Aug. No more then the Sun shining on a Dunghil is defiled, or its Beauty spotted; or then Christ going among Sinners was defiled, his Godhead was a sufficient Antidote against Infection.\n\nReason why God must needs be Infinite in all places at once, not only in regard of the Simplicity and Purity of his Nature, but in regard of his Power, which being so glorious who can set him Bounds? or prescribe him a Circuit to walk in? ’Tis as if the Drop should go to limit the Ocean, or the Star to set the Sun its Bounds.\n\n*Use* 1. It condemns the Papists who would make more things Infinite then the Godhead, they hold that Christ’s Body is in many places at once, that it is in Heaven and in the Bread and Wine in the Sacrament: Though Christ as he is God is Infinite, and in all places at once, yet as Man he is not; Christ when he was on Earth his Manhood was not in Heaven, though his Godhead was; and now he is in Heaven his Manhood is not on Earth though his Godhead be: *Heb.* 10.5. ’tis spoken of Christ, *A body hast thou prepared me.* This Body cannot be in all places at once, for then it is no more a Body, but a Spirit; Christ’s Body in Heaven though it be Glorified, it is not Deified; it is not Infinite, for so it must be if it be both in Heaven and in the Bread and Wine by Transubstantiation.\n\nIf God be Infinite, present in all places at once, then it is certain he governs all things in his own Person; he needs no Proxies or Deputies to help him carry on his Government. He is in all places at an instant, and manageth all Affairs both in the World and Heaven. A King cannot be in all places of his Kingdom in his own Person, therefore he is fain to govern by Deputies and Vicegerents, and they often pervert Justice: but God being Infinite, needs no Deputies, he is present in all places; he sees all with his own Eyes, and hears all with his own Ears; he is every-where in his own Person, therefore is fit to be the Judge of the World, he will do every one Right.\n\nIf God be Infinite by his Omnipresency, then see the Greatness and Immensness of the Divine Majesty▪ What a Great God do we serve? 1 Chr. 29.11. *Thine, O Lord, is the greatness, and the glory, and the majesty, and thou art exalted as head above all.* Well may the Scripture display the Greatness of his Glory, who is Infinite in all places. He transcends our weak Conceptions, how can our finite Understanding comprehend him who is Infinite? He is infinitely above all our Praises, *Neh.* 9.5. *Blessed be thy glorious name, which is exalted above all blessing and praise.* O what a poor Nothing is Man, when we think of God’s Infiniteness, as the Stars disappear at the rising of the Sun! O how doth Man shrink into nothing when Infinite Majesty shines forth in his Glory, Isa. 40.15. *The nations are as a drop of the bucket, or the small dust of the ballance.* O what a little of that Drop are we! The Heathens thought they had sufficiently praised *Jupiter,* when they called him *Great Jupiter.* Of what Immense Majesty is God who fills all places at once, his is excellent Greatness, *Psal.* 150.2.\n\nIf God be Infinite, filling Heaven and Earth, see what a full Portion the Saints have, they have him for their Portion who is Infinite. His Fulness is an Infinite Fulness; and he is infinitely sweet as well as infinitely full: If a Conduit be fill’d with Wine, here is a sweet Fulness, but still it is Finite; but God’s is a sweet Fulness, and it is an Infinite. He is infinitely full of Beauty, of Love, his Riches are call’d unsearchable, *Eph.* 3.8. because they are Infinite. Stretch your Thoughts as much as you can, there’s that in God exceeds, it is an Infinite Fulness. He is said to do abundantly for us, above all that we can ask, *Ephes.* 3.20. What cannot an ambitious Spirit ask? he can ask Crowns and Kingdoms, Millions of Worlds; but God can give more then we can ask, because he is Infinite, nay, or think: We can think, what if all the Dust were turn’d to Silver, if every Flower were a Ruby, every Sand in the Sea a Diamond: yet God can give more then we can think, because he is Infinite! O how rich are they who have the Infinite God for their Portion! Well might *David* say, *The Lord is the portion of my inheritance, the lines are fallen unto me in pleasant places, and I have a goodly heritage,* Ps. 16.5. We may go with the Bee from Flower to Flower, but we shall never have full Satisfaction till we come to the Infinite God. *Jacob* said, *I have enough,* in Hebrew, *Li col,* I have all, *Gen.* 33.11. because he had the Infinite God for his Portion. God being an Infinite Fulness, there is no fear of Want for any of the Heirs of Heaven, though there be Millions of Saints and Angels which have a share in God’s Riches, yet he hath enough for them all, because he is Infinite. Though a thousand Men behold the Sun, there is Light enough in the Sun for them all. Put never so many Buckets into the Sea, there’s Water enough in the Sea to fill them. Though an innumerable Company of Saints and Angels are to be filled out of God’s Fulness, yet God being Infinite, he hath abundantly enough to satisfie them. God hath Land enough to give to all his Heirs, there can be no want in that which is Infinite.\n\nIf God be Infinite, he fills all places, is every-where present; this is sad to the Wicked, God is their Enemy and they cannot escape him, nor flie from him, for he is every where present: they are never out of his Eye, nor out of his Reach, Psal. 21.8. *Thy hand shall find out all thy enemies.* What Caves or Thickets can Men hide in that God cannot find them: go where they will he is present, *Psal.* 139.7. *Whither shall I flie from thy presence?* If a Man owes a Debt to another, he may make some Escape, and flie into another Land where the Creditor cannot find him; *But whither shall I flie from thy presence?* God is Infinite, he is in all places, so that he will find out his Enemies and punish them.\n\n*Object.* But is it not said, *Cain went out from the presence of the Lord,* Gen. 4.16.\n\n*Resp.* The meaning is, he went out from the Church of God, where were the visible Signs of God’s Presence, and where God did in a special manner manifest his sweet Presence to his People. But *Cain* could not go out of God’s sight, for God being Infinite, is every-where present. Sinners can neither go from an Accusing Conscience, nor a Revenging God.\n\nIf God be every-where present, then for a Christian to walk with God is not impossible. God is not only in Heaven, but he is on Earth too, *Isa.* 66.1. Heaven is his Throne, there he sits, the Earth is his Footstool, there he stands. He is every-where present, therefore we may come to walk with God: *Enoch walked with God,* Gen. 5.21. If God were confin’d to Heaven, a trembling Soul might think how can I Converse with God, how can I walk with him who lives in *Excelsis,* above the upper Region; but God is not confined to Heaven, he is Omnipresent, he is above us, yet he is about us, he is near to us, Acts 17.27. *Though he be not far from the Assembly of his Saints. He stands in the Congregation of the Mighty,* Psal. 82.1. He is present with us, God is in every one of us: so that here on Earth we may walk with God. In Heaven the Saints rest with him, on Earth they walk with him. To walk with God is to walk by Faith; we are said to draw nigh to God, *Heb.* 10.22. and to see him, *Heb.* 11.27. as seeing him who is invisible, and to have Fellowship with him, *Hos.* 1.3. Or 〈 in non-Latin alphabet 〉, our Fellowship is with the Father. Thus we may take a turn with him every day by Faith: [’Tis a slighting of God not to walk with him; if a King be in presence, it is a slighting him to neglect him and walk with the Page] there’s no Walk in the World so sweet as to walk with God: Psal. 89.15. *They shall walk in the light of thy countenance.* Psal. 138.5. *Yea, they shall sing in ways of the Lord; it is like walking among beds of spices which send forth a fragrant perfume.*\n\n*Use* 2. If God be Infinite in his glorious Essence, learn to admire where you cannot fadom. The Angels wear a Veil, they cover their Faces, as adoring this Infinite Majesty, *Isa.* 6.3. *Elias* wraped himself in a Mantle when God’s Glory passed by; admire where you cannot fadom, Job 11.7. *Canst thou by searching find out God?* Here we see some Beams of his Glory, we see him in the Glass of the Creation, we see him in his Picture, his Image shines in the Saints; but who can search out all his Essential Glory, what Angel can measure these Pyramids? *Canst thou by searching find out God?* He is Infinite. We can no more search out his Infinite Perfections, then a Man upon the top of the highest Mountain can reach the Firmament, or take a Star in his hand. O have God-admiring Thoughts! adore where you cannot fathom. There are many Mysteries in Nature which we cannot fathom; Why the Sea should be higher then the Earth, yet not drown it. Why *Nilus* should overflow in Summer, when by the Course of Nature the Waters are lowest. How the Bones grow in the Womb, *Eccles.* 11.5. If these things pose us, how may the Infinite Mystery of the Deity transcend our most raised Intellectuals. Ask the Geometrician, if he can with a pair of Compasses measure the breadth of the Earth. So unable are we to measure the Infinite Perfections of God. In Heaven we shall see God clearly, but not fully, for he is Infinite; he will communicate himself to us according to the bigness of our Vessel, but not the Immensness of his Nature. Adore then where you cannot Fathom.\n\nIf God be Infinite in all places, then let us not go to limit God, Psal. 78.41. *They limited the holy one of Israel.* ’Tis a limiting God to confine him within the narrow compass of our Reason. Reason thinks God must go such a way to work, or the business will never be effected. This is to limit God to our Reason, whereas he is Infinite, and his ways are past finding out, *Rom.* 11.33. In the Deliverance of the Church it is a limiting God either to set him a Time, or prescribe him a Method for Deliverance. God will deliver *Sion,* but he will be left to his own Liberty, he will not be tied to a Place, to a time, to an Instrument: this were to limit him, and then he should not be Infinite. God will go his own way, he will pose and nonplus Reason, he will work by Improbabilities, he will save in such a way as we think he will destroy; now he acts like himself, like an Infinite Wonder-working God."},{"number":6,"title":"Of the Knowledge of GOD","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"*For the Lord is a God of Knowledge, and by him Actions are weighed,* 1 Sam. 2.3. Glorious things are spoken of God; he transcends our Thoughts and the Angels Praises. God’s Glory lies chiefly in his Attributes, which are the several Beams by which the Divine Nature shines forth. Among other of his Orient Excellencies, this is not the least, *The Lord is a God of Knowledge*; or as the Hebrew word is, *el Degnoth,* a God of *Knowledges.* Through the bright Mirror of his own Essence he hath a full Idaea and Cognisance of all things; the World is to him *Corpus diaphanum,* a transparent Body. He makes an Heart-Anatomy; he is 〈 in non-Latin alphabet 〉, *Rev.* 2.23. *I am he which searcheth the Reins and the Heart.* The Clouds are no Canopy, the Night is no Curtain to draw between us and his sight, *Psal.* 139.12. *The Darkness hideth not from thee.* There is not a word we whisper but God hears it, *Psal.* 139.4. *There is not a word in my Tongue, but lo, O Lord, thou knowest it altogether.* There is not the most subtil Thought comes into our Mind, but God perceives it, *Isa.* 66.18. *I knew their thoughts.* Thoughts speak as loud in Gods Ears as Words do in ours. All our Actions, though never so subtilly contrived, and secretly conveyed, are visible to the Eye of Omnisciency, *Isa.* 66.18. *I know their works. Achan* hid the Babylonish Garment in the Earth, but God brought it to light, *Josh.* 7.21. *Minerva* was drawn in such curious Colours, and so lively pensil’d, that which way soever one turned, *Minerva*’s Eye was upon him: so which way soever we turn our selves, still God’s Eye is upon us, *Job* 37.16. *Dost thou know the balancing of the Clouds, the Works of him who is perfect in knowledge?* God knows whatever is knowable; he knows Future Contingencies: 〈 in non-Latin alphabet 〉, *Chrys.* He foretold *Israels* coming out of *Babylon,* and the Virgins conceiving. By this the Lord proves the Truth of his God-head against Idol-Gods, *Isa.* 41.23. *Indicate Futura—Shew the things that are to come hereafter, that we may know ye are gods.* The Perfection of God’s Knowledge is that it cannot be *searched out to perfection,* Job 11.7. What Angel can reach the top of these Pyramids? But 1. God’s Knowledge is *Primary.* He is the Original, the Patern and Prototype of all Knowledge; others borrow their Kowledge of him; the Angels light their Lamps at this glorious Sun. 2. God’s Knowledge is *Pure.* It is not contaminated with the Object. *Divina Natura non est immista rebus aut sordibus inquinata,* Aug. Though God knows sin, yet it is to hate and punish it. No Evil can mix or incorporate with his Knowledge, no more than the Sun can be defiled with the Vapors which arise from the Earth. 3. God’s Knowledge is *Facil*; it is without any difficulty. We study and search for Knowledge, *Prov.* 2.4. *If thou seekest for her as Silver.* But the Lamp of God’s Knowledge is so infinitely bright, that all things are easily intelligible to him. 4. God’s Knowledge is *infallible*; there is no mistake in his Knowledge. Humane Knowledge is subject to errour and misprision. A Physician may mistake the Cause of a Disease; but God’s Knowledge is un-erring; he can neither deceive, nor be deceived. He cannot deceive, because he is Truth; nor be deceived, because he is Wisdom. 5. God’s Knowledge is *Instantanious.* Our Knowledge is *successive*; one thing after another. We argue from the Effect to the Cause. God knows Things past, present, and to come, *uno intuitu,* at once. They are all before him in one intire prospect. 6. God’s Knowledge is *Retentive*; he never looseth any of his Knowledge; he hath *reminiscentia* as well as *intelligentia*; he *remembers* as well as *understands.* Many things elapse out of our Mind, but God’s Knowledge is eternized. Things transacted a thousand years ago, are as fresh to him as if they were done but the last minute. Thus he is Perfect in Knowledge.\n\n*Object.* But is it not said, *Gen.* 18.21. *I will go down and see whether they have done according to the cry which is come up unto me, and I will know?*\n\n*Resp.* It could not be a nesciency that God was ignorant, because there is mention made of a Cry; but the Lord speaks there 〈 in non-Latin alphabet 〉, after the manner of a Judge, who will first examine the Cause before he passeth the Sentence. God when he is upon a work of Justice, is not in a *Riot,* as if he did not care where he hits; but he goes in the way of a Circuit against Offenders; *he lays Judgment to the Line, and Righteousness to the Plummet,* Isa. 28.17.\n\nObject. *Hos.* 13.12. *The iniquity of* Ephraim *is bound up, his sin is hid?*\n\n*Resp.* Not that his sin was hid from God, but his sin is *hid,* that is, it is recorded, it is laid up against a Day of Reckoning. That this is the meaning, is clear by the fore-going words, *His iniquity is bound up*; as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle, and at the Assizes brings out the Indictments and reads them in Court, so God binds up Mens sins in a Bundle, and at the Day of Judgment this Bundle shall be opened, and all their sins brought to light before Men and Angels.\n\nThat God is thus infinite in his Knowledge, 1. It cannot but be so: For he who is the Original Cause, and gives a *Being* to things, must needs have a clear inspection into them; *Psal.* 94 9. *He that planted the Ear, shall not he hear; he that formed the Eye, shall not he see?* He who makes a Watch or Engine, knows all the Workmanship in it. God that made the Heart, knows all the Motions and Fallacies of it. He is like *Ezekiel*’s Wheels, *full of Eyes*; and as *Austin* saith, *Totus oculis,* all eye. 2. It ought to be so: for, he is to be *Judge of all the World,* Gen. 18.25. There are so many Causes to be brought before him, and so many Persons to be tried, that he must have a most exquisite perfect Knowledge, or he could not do *Justice.* An ordinary Judge cannot proceed without a Jury; the Jury must search the Cause, and give in their Verdict; but God can judge without a Jury. He knows all things *in* and *of* himself, and needs no Witness to inform him. A Judge judgeth only *Matters of Fact,* but God judgeth the *Heart.* He not only judgeth wicked *Actions,* but wicked *Designs.* He sees the Treason of the Heart, and punisheth it.\n\n*Use* 1. Is God infinite in Knowledge, 1 *John* 1.5. *He is Light, and in him is no Darkness*; then how unlike are they to God, who are Darkness, and in them is no Light, who are destitute of Knowledge, such as the *Indians,* who never heard of God. And are there not many among us, who are no better than baptized Heathens? who are to seek in the first Principles of the Oracles of God. It is sad, that after the Sun of the Gospel hath shined so long in our Horison, yet, to this day the *Veil* should be upon *their Heart.* Such as are inveloped with Ignorance, cannot give God a *reasonable Service,* Rom. 12.1. Ignorance is the Nurse of Impiety: the Schoolmen say, *Omne peccatum fundatur in ignorantia*; Jer. 9.3. *They proceed from evil to evil, and know not me, saith the Lord.* Where *Ignorance* reigns in the Understanding, *Lust* rageth in the Affections: *Prov.* 19.2. *That the Mind be without Knowledge, it is not good*; neither *Faith* nor *Fear:* no *Faith,* for Knowledge carries the Torch before Faith: *Psal.* 9.10. *They that know thy Name will put their trust in thee.* A Man can no more believe without Knowledge, than the Eye can see without Light. Nor Fear of God; How can they fear him whom they do not know? The Covering of *Haman*’s Face was a sad Presage of Death. When Peoples Minds are covered with Ignorance, this Covering of the Face is a fatal fore-runner of Destruction.\n\n2\\. If God be a God of Knowledge, then see the *folly of Hypocrisy.* Hypocrites do not *virtutem facere,* but *fingere,* Melanct. they carry it fair with Men, but care not how bad their Hearts are; they live in *secret sin: Psal.* 73.11. *They say how doth God know?* Psal. 10.11. *God hath forgotten, he hideth his face, he will never see it.* But *Psal.* 147.5. *His Understanding is infinite.* He hath a Grate (*Crates*) that looks into Mens Breasts: he hath a Key for the Heart, he beholds all the sinful workings of Men’s Spirits: As in a Glass-Hive we can see the Bees working in their Combs, *Matth.* 6.4. he *sees in secret; 〈 in non-Latin alphabet 〉, in impios habet,* Rivet. As a Merchant enters down Debts in his Book, so God hath his Diary or Day-Book, and he enters down every sin into the Book. He makes a Critical Discant upon Mens Actions. *Jeroboam*’s Wife disguised her self that the Prophet should not know her, but he discern’d her, 1 *Kings* 14.6. *Why feignest thou thy self to be another.* The Hppocrite thinks to prevaricate and juggle with God, but God will unmask him; *Eccles.* 12.14. *God shall bring every work into Judgment with every secret thing.* Jer. 29.23. *They have committed Villany in* Israel, *even I know and am a witness, saith the Lord.* I, but the Hypocrite hopes he shall colour over his sin, and make it look very specious. *Absolom* masks over his Treason with the pretence of a *Religious Vow. Judas* dissembles his Envy at Christ, and Covetousness, with a pretence of *Charity to the Poor,* John 12.5. *Jehu* makes Religion a stirrop to his *Ambitious Design,* 1 Kings 10.16. but God sees through these Figleaves. You may see a Jade under his gilt Trappings. *Jer.* 16.17. *Their Iniquities is not hid from my eyes.* And he that hath an Eye to see, will find an Hand to punish.\n\n*Use* 2. *of Exhortation.* Is God so infinite in his Knowledge, then we should always set our selves as under his Omniscient Eye. *Sic vivendum est tanquam in conspectu,* Seneca. Let us set David’s Prospect before our Eye, *Psal.* 16.8. *I have set the Lord always before me. Seneca* counselled *Lucilius,* that whatever he was doing, he should imagine some of the *Roman* Worthies beheld him, and then he would do nothing dishonourable. The consideration of God’s Omnisciency would, 1. Be *preventive of much sin.* The Eye of Man will restrain from sin, and will not God’s Eyes much more? *Esther* 7.8. *Will he force the Queen before me, when I stand and look on?* Will we sin when our Judge looks on. Would Men speak so vainly if they considered God over-heard them? *Latimer* took heed to every word in his Examination, when he heard the Pen go behind the Hangings. So what care would Persons have of their words, if they remembred God heard, and the Pen is going in Heaven. Would Men go after strange Flesh, if they believed God were a Spectator of their wickedness, and would make them do Pennance in Hell for it? would they defraud in their Dealings, and use false Weights, if they thought God saw them? and for making their Weights *lighter,* would make their damnation *heavier.* 2. The setting our selves, as under the Eye of God’s Omnisciency, would *cause Reverence in the Worship of God.* God sees the frame and carriage of our Hearts when we come before him: How would this call in our stragling thoughts? how would this animate and spirit Duty? it would make us put fire to the Incense. *Acts* 26.7. The *Tribes instantly served God day and night, 〈 in non-Latin alphabet 〉, omnibus venibus,* with the utmost zeal and intensness of Spirit. To think God is in this place, he beholds us, would add Wings to Prayer, and Oil to the flame of our Devotion.\n\n2\\. Is God’s Knowledge infinite, *study sincerity, be what you seem*; 1 Sam. 16.7. *The Lord looketh upon the heart.* Men judge of the Heart by the *Actions,* God judgeth of the Actions by the *Heart.* If the Heart be sincere, God will see the Faith, and *wink at the failing. Asa* had his 〈 in non-Latin alphabet 〉, his Blemishes, but his Heart was right with God, 2 *Chron.* 15.17. God saw his Sincerity, and pardoned his Infirmity. Sincerity in a Christian is like Chastity in a Wise, which doth excuse many Failings. Sincerity makes our *Duties acceptable,* like Musk among Linen, that perfumes it. As *Jehu* said to *Jehonadab,* 2 *Kings* 10.15. *Is thy heart right with me? and he said it is: if it be* (saith he) *give me thy hand; and he took him up into the Chariot.* So if God sees our heart is right, that we love him, and design his glory, now, saith he, give me your Prayers and Tears, now you shall come up with me into the triumphant Chariot of Glory. Sincerity makes our Services to be golden, and God will not cast away this Gold, though it may want some weight. Is God Omniscient, and his Eye chiefly upon the Heart, wear this *Girdle of Truth* about you, and never leave it off.\n\n*Use* 3. *of Comfort.* Is God a God of infinite Knowledge, then there is Comfort, 1. To the Saints in particular, 2. To the Church in general, in three Respects.\n\n1\\. In case of *Private Devotion.* Christian, thou settest hours apart for God, thy Thoughts run upon him as thy Treasure, God takes notice of every good Thought; *Mal.* 3.17. He had a Book of Remembrance written for them that *thought upon his Name.* Thou enterest into thy Closet, and prayest to thy Father in secret; he hears every sigh and groan; *Psal.* 38.9. *My groaning is not hid from thee.* Thou waterest the Seed of thy Prayer with Tears, God bottles every Tear; *Psal.* 56.8. *Put thou my Tears into thy bottle.* When the Secrets of all Hearts shall be opened, God will make an honourable mention of the Zeal and Devotion of his People, and he himself will be the Herauld of their Praises, 1 *Cor.* 4.5. *Then shall every man have praise of God.*\n\n2\\. The Infiniteness of God’s Knowledge is a Comfort, in case the Saints have not so clear a Knowledge of themselves. They find so much Corruption, that they judge they have no Grace; *Gen.* 25.22. *If it be so, why am I thus?* If I have Grace, why is my Heart in so dead and earthly a frame? O remember, God is of infinite Knowledge, he can spy Grace where thou canst not; he can see Grace hid under Corruption, as the Stars may be hid under a Cloud. God can see that Holiness in thee, which thou canst not discern in thy self. He can spy the flower of Grace in thee, though overtop’d with weeds; 1 *Kings* 14.13. *Because there is in him some good thing,* 〈 in non-Latin alphabet 〉. God sees some good thing in his People, when they can see no Good in themselves; and though they judge themselves, he will give them an Absolution.\n\n3\\. It is Comfort in respect of *Personal Injuries.* It is the Saints lot to suffer. The Head being crowned with Thorns, the Feet must not tread upon Roses; if Saints find a real Purgatory, ’tis in this Life, but this is the Comfort, God sees what wrong is done to them; The Apple of his Eye is touched, and is not he sensible? St. *Paul* was scourged by cruel Hands, 1 *Cor.* 11.35. *Thrice was I beaten with Rods*; as if you should see a Scullion whip the King’s Son. God beholds it; *Exod.* 3.7. *I know their sorrows.* The Wicked make wounds in the backs of the Saints, and then pour in Vinegar: God writes down their Cruelty. Believers art part of Christs Mystical Body, and for every drop of a Saint’s Blood spilt, God puts a drop of Wrath in his Vial.\n\n2\\. Comfort to the Church of God in *General.* If God be a God of Knowledge, he sees all the Plots of the Enemies against *Sion,* and can make them prove Abortive. The wicked are subtil, having borrowed their skill of the old Serpent; they *dig deep* to hide their Counsels from God, but he sees them, and can easily counterwork them. The *Dragon* is described with seven Heads, *Rev.* 12.3. to shew how he plots against the Church. But God is described with *seven Eyes, Zach.* 3.9. to shew, that he sees all the Plots and Stratagems of the Enemies, and when they deal proudly, he can be above them. *Come,* saith *Pharaoh, let us deal wisely,* Exod. 1.10. and he never plaid the Fool more, then when he thought to deal wisely. *Exod.* 14.24. *In the morning watch the Lord looked to the Hoast of the* Egyptians, *by the Pillar of fire, and troubled their Hoast.* How may this be as Sap in the Vine, and may comfort the Church of God in her Militant State, the Lord hath an Eye in all the Counsels and Combinations of the Enemy, he sees them lay their Train, and can blow them up in their own Mine."},{"number":7,"title":"Of the Eternity of GOD","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is, God is *Eternal,* Psal. 90.2. *From everlasting to everlasting thou art God.* The Schoolmen distinguish between *Aevum & Eternum,* to Explain the Notion of Eternity. There is a threefold Being, 1. Such a Being as had a Beginning, and shall have an End. So all Sensitive Creatures, the Beasts, Fowls, Fishes; these at Death are destroyed, and return to Dust, their *Being* ends with their Life. 2. Such a Being as had a Beginning, but shall have no End; as the Angels and Souls of Men; they are Eternal, *à parte post,* they abide for ever. 3. Such a Being as is *without Beginning* and *without Ending,* and that is proper only to God. He is *semper existens, viz.* from *everlasting* to *everlasting*; it is God’s *Title,* a Jewel of his Crown. 1. He is called, *The King Eternal,* 1 Tim. 1.17. 2. *Jehovah,* a word that properly sets out God’s *Eternity*; a word so dreadful, that the Jews trembled to name or read it, therefore used another word *Adonai,* Lord. *Jehovah* contains in it Time past, present, and to come, *Rev.* 1.4. 〈 in non-Latin alphabet 〉, *which is, and which was, and which is to come*; it interprets the word *Jehovah. Which is*] He subsists of himself, having a pure independent Being. *Which was*] God only was before Time. There is no searching into the Records of Eternity. *Which is to come*] His Kingdom hath *no End.* His Crown hath no Successors; *Hebr.* 1.8. *Thy Throne, O God, is for ever and ever.* The doubling of the word ratifies the certainty of it, as the doubling of *Pharaohs* Dreams did. I shall prove that God only could be *Eternal,* without Beginning. Angels could not, they are but *Creatures,* though *Spirits*; they were made, and therefore there beginning may be known; their Antiquity may be searched into. If you ask, *When they were created?* Some think before the World was; but not so. For what was *before time* was *Eternal:* the Angels first Rice and Original reacheth no higher than the beginning of the World. ’Tis thought by the Learned, that the Angels were made that day on which the Heavens were made; *Job* 38.7. *When the Morning-stars sang together, and all the Sons of God shouted for joy*; St. *Hierom, Gregory,* venerable *Bede,* understand it of the Angels. When God laid the Foundation Stone of the World, the Angels being then Created, did sing the Anthems of Joy and Praise. The Angels could not be before time; for what was before Time was Eternal. ’Tis only proper to God to be *Eternal,* without Beginning. He is *Alpha* and *Omega,* the *First* and the *Last,* Rev. 1.8. No Creature can write it self *Alpha,* that is only a Flower of the Crown of Heaven, *Exod.* 3.14. *I am that I am; viz.* he who Exists *from* and *to* Eternity.\n\n*Use* 1. Here is Thunder and Lightning to the Wicked; God is *Eternal,* therefore the *Torments* of the Wicked are *Eternal.* God lives for ever, and as long as God lives, he will be punishing the damned.—This methinks, should be as that Hand-writing on the Wall, *Dan.* 5.5. it should *make their joints to be loosed,* &c. The sinner takes liberty to sin, he breaks God’s Laws, like a Wild beast that breaks over the Hedge, and leaps into forbidden Pasture: he sins 〈 in non-Latin alphabet 〉, *with greediness,* Eph. 4.19. as if he thought he could not sin fast enough. But remember, this is one of God’s Names, *Eternal,* and as long as God is Eternal, he hath time enough to reckon with all his Enemies. To make Sinners tremble, let them think of these three things: The Torments of the the Damned are without *Intermission,* without *Mixture,* and *Eternal.*\n\n1\\. Without *Intermission*; their Pains shall be acute and sharp, and no relaxation; the fire shall not be slackned, or abated; *Rev.* 4.11. *They have no rest day nor night:* like one that hath his Joints stretched continually on the Rack, and hath no ease; therefore the Wrath of God is compared to a *Stream of Brimstone,* Isa. 30.33. Why to a Stream? Because a Stream runs without intermission; it runs and doth not stop: so God’s Wrath runs like a stream, and pours out without any intermission. In the *Pains of this Life* there is some abatement and intermission; the Fever abates, after a fit of the Stone the Patient hath some ease: but the *Pains of Hell* are intense and violent, *in summo gradu,* the damned Soul never saith, *I am now more at ease.*\n\n2\\. Without *Mixture.* Hell is a place of *pure Justice.* In this Life God in Anger remembers Mercy, he mixeth Compassion with Suffering. *Deut.* 33.25. *Asher*’s shoe was of Iron, but his foot was dip’d in Oyl. Affliction is the Iron shoe, but Mercy is mixed with it; here is the foot dip’d in Oil. But the Torments of the Damned have no mixture, *Rev.* 14.10. *They shall drink of the Wine of the wrath of God, which is poured out without mixture.* No mixture of Mercy. How is the Cup of Wrath said to be *full of mixture,* Psal. 75.8. *The Wine is red, it is full of mixture:* yet in the *Revelation* it is said to be without mixture? *It is full of mixture,* that is, it is full of all the Ingredients that may make it bitter. The Worm, the Fire, the Curse of God, all these are bitter Ingredients. It is a Cup mixed; yet it is without mixture, *viz.* there shall be nothing to afford the least Comfort, *no mixture of Mercy*; so it is a Cup *without mixture.* In the Sacrifice of Jealousy, *Numb.* 5.15. there was no Oil put to it. So in the Torments of the Damned their is no Oil of Mercy to abate their Sufferings.\n\n3\\. Without *Cessation, Eternal.* The Pleasures of sin are but for a *season,* but the Torments of the wicked are for ever. Sinners have a short Feast, but a long Reckoning. *Origen* erroniously thought that after a thousand years the damned should be released out of their Misery: But the Worm, the Fire, the Prison are all Eternal, *Rev.* 14.11. *The smoak of their Torment ascendeth up for ever and ever. Poenae Gehennales puniunt, non finiunt,* Prosper. Eternity is a Sea without *Bottom* and *Banks.* After Millions of years there’s not one Minute in eternity wasted; and the Damned must be *ever* burning, but *never* consuming, always dying, but never dead, *Rev.* 9.6. *They shall seek death, but shall not find it.* The Fire of Hell is such as multitude of Tears will not quench it, Length of Time will not finish it; the Vial of God’s Wrath will be always dropping upon a sinner. As long as God is *Eternal,* he lives for *Ever* to be avenged upon the wicked. O Eternity, Eternity, who can Fathom it? Mariners have their Plummets to measure the Depth of the Sea; but what Line or Plummets shall we use to Fathom the Depth of Eternity? The Breath of the Lord kindles the Infernal Lake, *Isa.* 30.33. and where shall we have Engines or Buckets to quench that Fire? O Eternity! If all the Body of the Earth and Sea were turned to Sand, and all the Air up to the starry Heaven were nothing but Sand, and a little Bird should come every 1000th year, and fetch away in her Bill but the Tenth part of a grain of all that heap of Sand, what a numberless number of years would be spent before that vast heap of Sand would be fetch’d away; yet, if at the end of all that time the sinner might come out of Hell (though long) yet there would be some hope: But this word ever breaks the heart, *The smoke of their Torment ascendeth up for ever and ever.* What a Terror is this to the wicked, enough to put them into a cold Sweat, to think as long as God is Eternal, he lives for ever to be avenged upon sinners.\n\n*Quest.* Here a Question may be moved, *Why sin that is committed in a short time, should be punished eternally?*\n\n*Resp.* We must hold with St. *Augustine,* that God’s Judgment on the wicked, *Occulta esse possunt injusta esse non possunt,* may be *secret,* but never *unjust.* The reason why sin committed in a short time is eternally punished, is because every sin is committed against an *Infinite Essence,* and no less than Eternity of Punishment can satisfie. Why is Treason punished with Confiscation and Death, but because it is against the King’s Person, which is Sacred; much more that Offence which is against God’s Crown and Dignity, is of an heinous and infinite Nature, and cannot be satisfied with less than Eternal Punishment.\n\n*Use* 2. *Of Comfort to the Godly,* God is Eternal, therefore lives *for ever* to Reward the Godly, *Rom.* 2.7. *To them who seek for glory and honour eternal life.* The People of God here are in a suffering Condition, *Acts* 20.23. *Bonds and Afflictions abide me.* The Head being crowned with Thorns, the Feet must not tread upon Roses. The Wicked are clad in Purple, and fare deliciously, while the Godly suffer. Goats climb upon the high Mountains, while Christ’s Sheep are in the Valley of Slaughter. But here is the Comfort, God is Eternal, and he hath appointed Eternal Recompences for the Saints. In Heaven are *fresh Delights,* Sweetness without Surfeit. And that which is the Crown and Zenith of Heavens happiness is, it is *Eternal,* 1 *John* 2.25. Were there but the least suspicion that this Glory must cease, it would much *eclipse,* yea *imbitter* it; but it is Eternal. What Angel can span Eternity? 2 *Cor.* 4.17. *An eternal weight of glory.* The Saints shall bathe themselves in the Rivers of Divine Pleasure; and these Rivers can never be dried up: *Psal.* 16.11. *At thy right hand are pleasures for evermore.* This is the *Elah,* the highest strain in the Apostles Rhetorick, 1 *Thess.* 4.17. *Ever with the Lord.* There is Peace without Trouble, Ease without Pain, Glory without End, *ever with the Lord.* Let this comfort the Saints in all their Troubles, their Sufferings are but *short,* but their Reward is *eternal.* Eternity makes Heaven to be Heaven; ’tis the Diamond in the Ring: O blessed Day that shall have no Night! The Sun-light of Glory shall rise upon the Soul, and never set! O blessed Spring that shall have no Autumn, or Fall of the Leaf! The Roman Emperours have three Crowns set upon their Heads, the first of *Iron,* the second of *Silver,* the third of *Gold.* So the Lord sets three Crowns on his Children, Grace, Comfort and Glory; and this Crown is Eternal: 1 *Pet.* 5.4. *Ye shall receive a Crown of Glory that fadeth not away.* The Wicked have a never-dying Worm, and the Godly a never-fading Crown. O how should this be a Spur to Vertue! how willing should we be to work for God? though we had nothing here, God hath time enough to reward his People; the Crown of Eternity shall be set upon their Head.\n\n*Use* 3. *Of Exhortation.* 1. In General, *study Eternity.* Our Thoughts should chiefly run upon Eternity. We are all for the *present,* something that may delight the *Sences.* If we could have lived (as *Augustine) A cunabulis Mundi,* from the Infancy of the World to the Worlds old Age, what were this? What is *Time* measured with *Eternity?* As the Earth is but a small Point to the Heaven, so *Time* is but, nay scarce a Minute to Eternity; and then, what is this poor Life, which crumbles away so fast! O think of Eternity! *Annos aeternos in mente habe:* Brethren, we are every day travelling to Eternity, and whether we wake or sleep, we are going our Journey; some of us are upon the Borders of Eternity. O study the shortness of Life, and the length of Eternity!\n\n2\\. More *Particularly:* Think of God’s Eternity and the Soul’s Eternity. 1. Think of God’s Eternity. He is the *Ancient of Days,* who was before all Time. 〈 in non-Latin alphabet 〉, *Thales.* There is a figurative Description of God, *Dan.* 7.9. *The Ancient of Days did sit, whose Garment was white as snow, and the hair of his Head like the pure Wooll.* His white Garment wherewith he was cloathed signified his *Majesty,* his Hair like the pure Wool, his *Holiness,* and the Ancient of Days his *Eternity.* The thoughts of God’s Eternity would make us have high adoring thoughts of God. We are apt to have mean irreverent thoughts of him, *Psal.* 50.21. *Thou thoughtest I was such a one as thy self; weak* and *mortal.* But if we would think of God’s Eternity, when all Power ceaseth, he is King Eternal, his Crown flourisheth for ever, who can make us happy or miserable for ever, this would make us have adoring thoughts of God; *Rev.* 4.10. *The four and twenty Elders fell down before him that sate on the Throne and worship him that liveth for ever and ever, and cast their Crowns before the Throne.* The Saints *fall down,* to signifie by that humble posture, that they are not worthy to sit in God’s Presence. They *fall down,* and they *worship* him that lives for ever, they do as it were kiss his feet. And they *cast their Crowns* before the Throne, they lay all their Honour at his Feet. Thus they shew humble Adoration to the Eteral Essence. Study God’s Eternity, it will make us adore where we cannot Fathom. 2. Think of the *Soul’s Eternity.* As God is Eternal, so he hath made us Eternal. We are never-dying Creatures; we are shortly entring upon an Eternal State, either of Happiness or Misery. Have serious thoughts of this: Say, O my Soul, which of these two Eternities is like to be thy Portion? I must shortly depart hence, and whither then shall I go, to which of these Eternities, either of Glory or Misery? The serious Meditation of the Eternal State we are to pass into, would work strongly with us.\n\n1\\. Thoughts of Eternal Torment, a good Antidote against Sin: Sin tempts with its Pleasure, but when we think of Eternity it may cool the intemperate Heat of Lust: Shall I for the Pleasure of Sin for a Season, endure eternal Pain? Sin like those Locusts, *Rev.* 9.7. seems to have on its Head a Crown like Gold, but it hath in it a Tail like a Scorpion. *Verse* 10. And a Sting in its Tail, and this Sting can never be plucked out. Shall I venture eternal Wrath? is Sin committed so sweet, as lying in Hell for ever is bitter? This would make us flye from Sin as *Moses* from the Serpent.\n\n2\\. The serious Thoughts of Eternal Happiness would very much take us off from these Worldly Things, we should not esteem much of them: What are these Sublunary Things to Eternity? they are quickly gone, they salute us and take their Farewel. But I am to enter upon an Everlasting Estate: I hope to live with Him who is Eternal; what is the World to me? They who stand upon the top of the *Alps,* the great Cities of *Campania* seem as small things in their eyes; so he who hath his Thoughts fixed on his Eternal Estate after this Life, all these things seem as nothing in his eye. What is the Glory of this World? how poor and contemptible compar’d with an Eternal Weight of Glory? *Aeternis inhianti in fastidio suns transito,* Bern.\n\n3\\. To conclude, The serious Thoughts of an Eternal Estate, either of Happiness or Misery, would have a powerful Influence upon whatsoever we take in hand: Every Work we do promotes either a blessed or cursed Eternity; every good Action sets us a step nearer to an Eternity of Happiness, every bad Action sets us a step nearer to an Eternity of Misery. O what Influence would the Thoughts of Eternity have upon our Religious Duties! it would make us do them with all our Might▪ A Duty well performed lifts a Christian higher towards Heaven, and sets a Christian a step nearer to a blessed Eternity."},{"number":8,"title":"GOD’s Vnchangeableness","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is God’s Unchangeableness, Mal. 3.6. *I am Jehovah, I change not.* 1. God is unchangeable in his Nature. 2. In his Decree.\n\n1st, Unchangeable in his Nature: 1. There is no Eclipse of his Brightness. 2. No Period put to his Being.\n\n1\\. No Eclipse of his Brightness: His Essence shines with a fixed Lustre, *Jam.* 1.17. *With whom is no variableness, neither shadow of turning.* Psal. 102.27. *Thou art the same.* All created Things are full of Vicissitude, 1. Princes and Emperours are subject to Mutation. *Sehostris,* an *Aegyptian* Prince, having subdued divers Kings in War, made them draw like Horses in his Chariot, as if he intended to turn them to Grass, as God did King *Nebuchadnezzar.* The Crown hath many Successors. 2. Kingdoms have their Ecclipses and Convulsions: What is become of the Glory of *Athens?* the Pomp of *Troy? Jam seges est ubi Troja fuit.* Kingdoms tho’ they have a Head of Gold, yet Feet of Clay. 3. The Heavens change, *Psal.* 102.25, 26. *As a vesture shalt thou change them, and they shall be changed.* The Matter of the Elements as it is more pure, so more firm and sollid; the Heavens are the most ancient Records where God hath written his Glory with a Sun-beam; yet these shall change, though I do not think they shall be destroyed as to their substance, yet they shall be changed as to their qualities: They shall melt with fervent heat, 2 *Pet.* 3.12. and so be more refin’d and purifi’d. Thus the Heavens shall be changed, but not He who dwells in Heaven: With him is no Variableness or Shadow of Turning. 4. The best Saints have their Eclipses and Changes: look upon a Christian in his Spiritual Estate, and he is full of Variation: though the Seed of Grace doth not dye, yet the Beauty and Activity of it doth often wither. A Christian hath his Aguish Fits in Religion, sometimes his Faith is at an high Tide, sometimes low Ebb, somtimes his Love flames, and at another time like Fire hid in the Embers, and he hath lost his first Love. How strong was *David*’s Grace at one time, 2 Sam. 22.3. *The God of my rock, in him will I trust.* At another time, *I shall one day perish by the hand of Saul.* What Christian can say he doth not find a Change in his Graces: that the Bow of his Faith doth never unbend, the Strings of his Viol do never slacken. Sure we shall never meet with such Christians till we meet them in Heaven. But God is without any Shadow of Turning. 5. The Angels were subject to Change, they were created Holy, but Mutable, Jud. 6. *The angels which kept not their first estate.* Those Morning-stars of Heaven were falling Stars. But God’s Glory shines with a fixed Brightness: In God there is nothing looks like a Change, no better or worse, no better in him, because then he were not perfect, nor worse in him, for then he should cease to be perfect: He is immutably Holy, immutably Good; There is no Shadow of Change in him.\n\n*Object.* Christ who is God, assumed the Humane Nature, here was a Change.\n\n*Resp.* If indeed the Divine Nature had been converted into the Humane, or the Humane into the Divine, here had been a Change; but not so. The Humane Nature was distinct from the Divine, therefore there was no Change. As suppose a Cloud cover the Sun, this makes no Change in the Body of the Sun; so though the Divine Nature be covered with the Humane, this makes no Change in the Divine Nature.\n\n2d, There is no Period put to his Being: 1 Tim. 1.16. *Who only hath immortality.* The Godhead cannot die: 1. An Infinite Essence cannot be changed into a Finite, but God is Infinite. 2. He is Eternal, *Ergo,* he is not Mortal to be Eternal, and Mortal is a Contradiction.\n\n*Use* 1. See here the Excellency of the Divine Nature in its Immutability: this is the Glory of Godhead. Mutableness denotes Weakness; it is not so in God, he is the same Yesterday and to Day, and for ever, *Heb.* 13.8. Men are fickle and mutable, like *Ruében, Unstable as water,* Gen. 49.4. They go in changeable Colours:\n\n1\\. They are changeable in their Principles, [sometimes Protestant, sometimes Papist,] if their Faces altered as fast as their Opinions, we should not know them.\n\n2\\. Changeable in their Resolutions; like the Wind that blows strongly in the *East,* presently turns about to the *West*; they resolve to be virtuous, but quickly repent of their Resolutions: Their Minds are like a sick Man’s Pulse, alters every half Hour; these the Apostle compares to Waves of the Sea, and wandring Stars, *Jud.* 13. They are not Pillars in God’s Temple, but Reeds.\n\n3\\. Others are changeable in their Friendship, quickly love and quickly hate; sometimes will put you in their Bosom, then excommunicate you out of their Favour: thus they change as the Camelion into several Colours. But God is Immutable.\n\n*Use* 2. See the Vanity of the Creature; there are Changes in every thing but in God, *Ps.* 62.9. *Men of high degree are vanity, and men of low degree are a lye. O quantum est in rebus inane:* We look for more from the Creature, then God hath put into it. The World rings Changes; the Creature hath two Evils in it, it promiseth more then we find, and it fails us when we most need it: There is a Failure in *Omni.* A Man desires to have his Corn ground, the Water fails and then his Mill cannot go. The Mariner is for a Voyage, the Wind either doth not blow, or it is contrary, and he cannot sail. One depends upon another for the payment of a Promise, and he fails, and is like a Foot out of joynt. Who would look for a fixed Stability in the vain Creature! As if one should build Houses on the Sand, where the Sea comes in and overflows. The Creature is true to nothing but Deceit, and is constant only in its Disappointments. ’Tis no more wonder to see Changes fall out here below, then to see the Moon dressing itself in a new shape and figure; look to meet with Changes in every thing but in God.\n\n*Use* 3. Comfort to the Godly, 1. In case of Losses, if an Estate be almost boyld away to nothing; if lose dear Friends by Death, here’s a double Eclipse; but this is the Comfort, God is Unchangeable; I may loose these things, but I cannot lose my God, he never dies. When the Fig-tree and Olive failed, yet God did not fail, Hab. 3.17. *I will joy in the God of my salvation.* The Flowers in the Garden dye, but a Man’s Portion remains: So outward things dye and change, but, *Psal.* 73.26. *Thou art the strength of my heart, and my portion for ever.*\n\n2\\. In case of Sadness of Spirit, when God seems to cast off the Soul in Dejection, Cant. 5.6. *My beloved had withdrawn himself*; yet God is Unchangeable. He is Immutable in his Love, he may change his Countenance but not his Heart▪ *Jer.* 31.4. *I have loved thee with an everlasting love*; Hebrew *Gnolam,* A Love of Eternity. If once God’s Electing Love riseth upon the Soul, it never sets, *Isa.* 54.10. *The mountains shall be removed, but my loving kindness shall not depart from thee, nor the covenant of my peace be removed.* God’s Love stands faster then the Mountains; God’s Love to Christ is Unchangeable, and he will no more cease loving Believers then he will cease loving Christ.\n\n*Use* 4. *of Exhortation:* Get an Interest in this Unchangeable God, then thou art as a Rock in the Sea, immovable in midst of all Changes.\n\nQuest. *How shall I get a part in this Unchangeable God?*\n\n*Resp.* By having a Change wrought in thee, 1 Cor. 6.11. *But ye are washed, but ye are sanctified.* When we are changed, *A tenebris ad lucem,* so chang’d as if another Soul did live in the same Body, by this Change we are interested in the Unchangeable God.\n\nTrust to this God only who is Unchangeable, Isa. 2.22. *Cease from man, leave trusting to the reed, but trust to the rock of ages.* He that is by Faith in garrison’d in God, is safe in all Changes; he is like a Boat that is tyed to an immovable Rock. He that trusts in God, trusts in that which cannot fail him, he is Unchangeable, *Heb.* 13.5. *I will never leave thee nor forsake thee.* Health may leave us, Riches, Friends may leave us, but saith God, *I’ll not leave thee; my Power shall support thee, my Spirit shall sanctifie thee, my Mercy shall save thee: I will never leave thee.* O trust in this Unchangeable God. God is jealous of two things, Of our Love, and of our Trust: He is jealous of our Love, least we love the Creature more then him, therefore he makes it prove bitter: And of our Trust, least we should place more Confidence in it then him, therefore he makes it prove unfaithful. Outward Comforts are given us as Baits by the way to refresh us, but not as Crutches to lean on: If we make the Creature an Idol, what we make our Trust God makes our Shame. O trust *in Deo Immutabili:* We like *Noah*’s Dove have no footing for our Souls, till we get into the Ark of God’s Unchangeableness, Psal. 125.1. *They that trust in the Lord shall be as mount Sion, which cannot be removed.*\n\nGod is Unchangeable in his Decree, what he hath decreed from Eternity is unalterable, *Isa.* 46.11. *My counsel shall stand.* Argument, That God’s eternal Counsel or Decree is Immutable. If God changeth his Decree, it must be from some Defect of Wisdom or Foresight in God: for that is the reason why Men do change their Purposes, through a want of Foresight they see something after which they did not see before: But this cannot be the cause why God should alter his Decree, because his Knowledge is perfect, he sees all things in one intire Prospect before him.\n\n*Object.* But is not God said to Repent, there seems to be a Change in his Decree, *Jon.* 3.10. *The Lord repented of the evil that he said he would do unto them.*\n\n*Resp.* Repentance is attributed to God figuratively and improperly, *Num.* 23.19. *He is not man that he should repent.* There may be a Change in God’s Work, but not in his Will: God may will a Change, but not change his Will. *Mutat sententiam non decretum:* God may change his Sentence, but not his Decree. As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save, notwithstanding this Sentence, the King doth not alter his Decree. So God threatned Destruction to *Nineveh,* Chap. 3.4. but the People of *Nineveh* repenting, God spared them; here God changed his Sentence, but not his Decree; it was what had lain in the Womb of his Purpose from Eternity.\n\n*Object.* But if God’s Decree be Unchangeable, and cannot be Revers’d, then to what purpose should we use the Means, our Endeavours towards Salvation cannot alter his Decree?\n\n*Resp.* This Decree of God doth not take off my Endeavour, for he that hath decreed my Salvation, hath decreed it in the use of Means, and if I neglect the Means I go about to Reprobate myself; no Man argues thus. God hath decreed how long I shall live; *Ergo,* I will not use Means to preserve Life, not eat and drink: God hath decreed the time of my Life in the use of Means; so God hath decreed my Salvation in the use of Word, Prayer, Sacraments: And as a Man that refuseth his Food murders himself, so he that refuseth to work out his Salvation doth destroy himself. The Vessels of Mercy are said to be prepar’d unto Glory, *Rom.* 9.23. How are they prepar’d, but by being sanctified▪ and that cannot be but in the use of Means: therefore let not God’s Decree take thee off from Holy Endeavour. A good Saying of Dr. *Preston, Hast thou an Heart to pray to God, it is a sign no Decree of Wrath is passed against thee.*\n\n*Use* 1. If God’s Decree be Eternal and Unchangeable, then God doth not Elect our Faith foreseen, as the *Arminians.* Rom. 9.11. *The children being not yet born, that the purpose of God according to election might stand.* It was said, *Jacob have I loved, Esau have I hated.* We are not elected for Holiness, but to Holiness, *Eph.* 1.3. If we are not justified for our Faith, much less elected for our Faith; but we are not justified for it: We are said to be justified, 〈 in non-Latin alphabet 〉, through Faith as an Instrument, *Eph.* 2.8. but not for Faith as a Cause: and if not justified for Faith, then much less elected. God’s Decree of Election is Eternal and Unchangeable, therefore depends not upon Faith foreseen, Acts 13.48. *As many as were ordained to eternal life believed.* They were not elected because they believed, but they believed because they were elected.\n\n*Use* 2. If God’s Decree be Unchangeable, ’tis Comfort in two Cases, 1. Concerning God’s Providences towards his Church: We are ready to quarrel with Providence if every thing doth not jump with our Desire: Remember God’s Work goes on, and nothing falls out but what he hath decreed from Eternity. 2. God hath decreed Troubles for the Churches good; the troubling of God’s Church is like the Angel’s troubling the Water, *Joh.* 5.4. which made way for healing his People. He hath decreed Troubles in the Church, *His fire is in Sion, and his furnace in Jerusalem, Isa.* 31.9. The Wheels in a Watch move cross one to another, but they all carry on the Motion of the Watch: So the Wheels of Providence often move cross to our Desires, but still they carry on God’s unchangeable Decree: Dan. 12.10. *Many shall be made white.* God lets the Waters of Affliction be poured on his People, he doth but lay them a Whitening. Therefore murmur not at God’s Dealings; His Work goes on, nothing falls out but what he hath wisely decreed from Eternity; every thing shall promote God’s Design, and fulfil his Decree.\n\n2\\. Comfort to the Godly in regard of their Salvation, 2 Tim. 2.19. *The foundation of God stands sure, having this seal, the Lord knows who are his:* God’s Counsel of Election is Unchangeable: once elected and for ever elected, Rev. 3.5. *I will not blot his name out of the book of life.* The Book of God’s Decree hath no Errata’s in it, no blottings out: once justified never unjustified, Hos. 13.14. *Repentance shall be hid from mine eyes.* God never repents of his electing Love,  Joh. 13.1. *He loved them to the end.* Therefore if thou art a Believer, comfort thy self with this, the Immutability of God’s Decree.\n\n*Use* 3. To conclude, a word to the Wicked, who march furiously against God and his People, let them know God’s Decree is Unchangeable, God will not alter it, nor can they break it, and while they resist God’s Will they fulfil it. There’s a twofold Will of God, *Voluntas praecepti & decreti*; The Will of God’s Precept, and of his Decree. While the Wicked resist the Will of God’s Precept, they fulfil the Will of his Permissive Decree. *Judas* betrays Christ, *Pilate* condemns him, the Souldiers crucify him; while they resisted the Will of God’s Precept, they fulfilled the Will of his Permissive Decree, *Acts* 4.28. Such as are wicked, God commands one thing they do the quite contrary; to keep Sabbath, they prophane it; while they disobey his Command they fulfil his Permissive Decree. If a Man set up two Nets, one of Silk, the other of Iron, the Silken Net may be broken, not the Iron: God’s Commands are the Silken Net; while Men break the Silken Net of God’s Command, they are taken in the Iron Net of his Decree; while they sit backward to God’s Precepts, they row forward to his Decree; his Decree to permit their Sin, and to punish them for their Sin permitted."},{"number":9,"title":"Of the Wisdom of GOD","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is Gods’ Wisdom, which is one of the brightest Beams of the Godhead, *Job* 9.4. *He is wise in heart. Kacham lavau:* The Heart is the Seat of Wisdom; *Cor in Hebraeo sumitur pro Judicio,* Pineda. Among the Hebrews the Heart is put for Wisdom. *Job* 34.32. *Let Men of Understanding tell me:* In the Hebrew,—*Let Men of Heart tell me.* God is *wise in heart,* that is, he is most wise. 1. God is *only* wise; he doth monopolize and ingross all Wisdom; *Ergo,* he is called 〈 in non-Latin alphabet 〉, *the only wise God,* 1 *Tim.* 1.17. All the Treasures of Wisdom are lock’d up in him, and no Creature can have any Wisdom, but as God is pleased to give it out of his Treasury. 2. God is *perfectly wise*; there is no defect in his Wisdom. Men may be wise in some things, but in other things may betray imprudence and weakness. But God is the Exemplar and Pattern of Wisdom, and the Pattern must be perfect, *Matth.* 5.48. God’s Wisdom appears in two things: 1. His Infinite Intelligence, 2. His Exact Working.\n\n1\\. His *Infinite Intelligence.* He knows the most profound, obstruse Secrets, *Dan.* 2.28. He knows the *Thoughts,* which are the most intricate subtil things. *Amos* 4.13. *He declareth to Man what is his thought.* Let Sin be contrived never so politickly, God will pull off all Masks and Disguises, and make an Heart-Anatomy. He knows all future Contingencies, *& ante intuitu,* all things are before him in one clear Prospect.\n\n2\\. His *exact curious Working.* He is *wise in heart*; his wisdom lies in his *works.* These Works of God are bound up in three great Volumes, where we may read his Wisdom.\n\n1\\. The Work of *Creation.* The Creation, as it is a Monument of God’s *Power,* so a Looking-glass in which we may see his *Wisdom.* None but a wise God could so curiously contrive the World. Behold the Earth deck’d with variety of Flowers, which are both for Beauty and Fragrancy; the Heaven bespangled with Lights, we may see the glorious Wisdom of God blazing in the Sun, twinkling in the Stars. His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere. If the Sun had been set lower, it would have burnt us; if higher, it would not have warm’d us with its Beams. God’s Wisdom is seen in appointing the *Seasons* of the Year; *Psal.* 74.17. *Thou hast made Summer and Winter.* If it had been all Summer, the Heat would have scorched us; if all Winter, the Cold would have kill’d us. The Wisdom of God is seen in *chekoring* the Dark and the Light. If it had been all Night, there had been no Labour; if all Day, there had been no Rest. Wisdom is seen in *mixing the Elements,* the Earth with the Sea. If it had been all Sea, then we had wanted Bread; if it had been all Earth, then we had wanted Water. The Wisdom of God is seen in *preparing* and *ripening* the Fruits of the Earth: the Wind and Frosts prepare the Fruits, the Sun and Rain ripen the Fruits. God’s Wisdom is seen in *setting Bounds* to the Sea, and so wisely contriving it, that though the Sea be higher than the Earth, yet it should not overflow the Earth: so that we may cry out with the *Psalmist, Psal.* 104.24. *O Lord, how manifold are thy works! in wisdom hast thou made them all:* there is nothing to be seen but Miracles of Wisdom. God’s Wisdom is seen in *ordering* things in the Body Politick, that one shall have need of another: the Poor need the Rich Man’s Money, and the Rich need the Poor Man’s Labour. God makes one Trade depend upon another, that one may be helpful to another, and that mutual Love may be preserved.\n\n2\\. The second Work wherein God’s Wisdom shines forth, is the Work of *Redemption.* 1. Here was the Master-piece of Divine Wisdom, to contrive a way to Happiness between the Sin of Man, and the Justice of God. We may cry out with the Apostle, *Rom.* 11.33. 〈 in non-Latin alphabet 〉, *O the depth of the Riches both of the Wisdom and Knowledge of God!* This posed Men and Angels. If God had put us to find out a way of Salvation when we were lost, we could neither have had an Head to devise, nor an Heart to desire what God’s infinite Wisdom hath found out for us. Mercy had a mind to save Sinners, yet loath that the Justice of God should be wronged: ’Tis pity, saith Mercy, that such a noble Creature as Man should be made to be undone, and yet no reason that God’s Justice should be a loser. What way then shall be found out? Angels cannot satisfie for the wrong done to God’s Justice; nor is it fit that one Nature should sin, and another Nature suffer. What then, shall Man be for ever lost? Now, while Mercy was thus debating with it self what to do for the recovery of fall’n Man, here the Wisdom of God step’d in, and thus the Oracle spake; Let God become Man, let the second Person in the Trinity be Incarnate, and Suffer, and so for fitness he shall be Man, and for ability he shall be God. Thus Justice may be satisfied, and Man saved. O the depth of the riches of the wisdom of God, thus to make Justice and Mercy to kiss each other! Great is this Mystey, *God manifest in the flesh,* 1 Tim. 3.16. What wisdom was this, that Christ should be *made sin,* yet *know no* sin; that God should condemn the sin, yet save the sinner. Here was wisdom to find out the way of Salvation. 2. The *means* by which Salvation is applied sets forth God’s wisdom. That Salvation should be *by Faith,* not by Works. Faith is an *humble* Grace, it gives all to Christ, ’tis an adorer of Free-grace; and Free-grace being advanced here, God hath his glory, and it is his highest wisdom to exalt his own glory. 3. The *way of working Faith* declares God’s wisdom; ’tis wrought by the Word preached, *Rom.* 10.17. *Faith comes by hearing.* What is the weak Breath of a Man to convert a Soul? ’tis like whispering in the Ears of a dead Man; this is *foolishness* in the eye of the world: but the Lord loves to shew his wisdom by that which seems folly, 1 *Cor.* 1.27. *He hath chosen the foolish things of the World to confound the wise.* Why so? *Verse* 29. *That no flesh should glory in his presence.* Should God convert by the Ministry of Angels, then we should have been ready to have gloried in Angels, and have given that honour to them which is due to God. But when God works by weak Tools, makes use of Men who are of like Passions with our selves, and by them Converts, now the Power is plainly seen to be of God: 2 *Cor.* 4.7. *We have this Treasure in earthen Vessels, that the excellency of the power may be of God, and not of us.* Herein is God’s wisdom seen, that no flesh may glory in his presence.\n\n3\\. The Wisdom of God wonderfully appears in the Works of his Providence. Every Providence hath either a mercy or a wonder wrap’d up in it. The wisdom of God in his Works of Providence, appears 1. By effecting *great things* by *small* contemptible Means. He cured the stung *Israelite* by a brazen Serpent. If some Soveraign Antidote had been used, if the *Balm of Gilead* had been brought, there had been some likelyhood that this should have healed: But what was there in a brazen Serpent? it was a meer Image, and not applied to him that was wounded, only he was to look upon it; yet this wrought a Cure. The less probability in the Instrument, the more is God’s wisdom seen. 2. The wisdom of God is seen in doing his work by that which to the Eye of Flesh *seems quite contrary.* God intended to advance *Joseph,* and make all his Brethrens sheaves bow to his sheaf. Now, what way doth he take? First *Joseph* is thrown into the Pit, then sold into *Egypt,* then after that put in Prison, *Gen.* 39.20. and by his Imprisonment God made way for his Advancement. For God to save in an ordinary way, wisdom would not be so much taken notice of; but when he goes *strangely* to work, and saves in that *very* way in which we think he will destroy, now his wisdom shines forth in a most glorious conspicuous manner. God would make Israel victorious, and what way doth he go in? He lessens *Gideon*’s Army, *Judg.* 7.2. *The people that are with thee are too many:* he reduceth the Army of two and thirty thousand to three hundred, and by taking away the means of Victory, makes *Israel* victorious. God had a design to bring his People out of *Egypt,* and a strange course he takes to effect it: he stirred up the Hearts of the *Egyptians* to hate them, *Psal.* 105.25. *He turned their heart to hate his people.* The more they hated and oppressed *Israel,* the more God plagued the *Egyptians,* and the gladder they were to let *Israel* go, *Exod.* 12.33. The *Egyptians* were urgent upon *Israel* that they might send them out of the Land in haste, God had a mind to save *Jonah* when he was cast into the Sea, and he lets the Fish swallow him up, and so bring him to the shore. God would save *Paul,* and all that were in the Ship with him, and there was no way to save them but the Ship must break, and they all came safe to Land upon the broken pieces of the Ship, *Acts* 27.44. In reference to the Church God oft goes by contrary means, makes the Enemy do his work; he can strike a strait stroak by crooked sticks. God hath oft made his Church grow and flourish by *persecution.* The showrs of Blood have made her more fruitful, *Julian. Exod.* 1.10. *Come let us deal wisely with them, least they multiply.* And that way they took to suppress them, made them multiply, *Vers.* 12. The more the afflicted them, the more they multiplied: Like Ground, the more it is harrowed, it bears the better Crop. The Apostles were scattered by reason of Persecution▪ and their scattering was like the scattering of Seed, they went up and down and preached the Gospel, and brought in daily Converts. *Paul* was put in Prison, and his Bonds were a Means to enlarge the Gospel, *Phil.* 1.12.\n\n3\\. The wisdom of God is seen in making the *most desperate* Evils turn to the good of his Children. As several poisonful Ingredients, wisely tempered by the skill of the Artist make a Soveraign Medicine, so God makes the most deadly Afflictions co-operate for the good of his Children. He *purifies* them, and prepares them for Heaven, 2 *Cor.* 4.17. These hard Frosts hasten the Spring-flowers of Glory. The wise God, by a Divine Chymistry, turns Afflictions into Cordials. God makes his People gainers by losses, and turns their Crosses into Blessings.\n\n4\\. The wisdom of God is seen in this, that the sins of Men shall carry on God’s work, yet that he should have no hand in their sins. The Lord *permits* sin, but doth not *approve* it. He hath an Hand in the Action in which sin is, but not in the sin of the Action. As in the *crucifying* of Christ, so far as it was a *Natural* Action, God did concur; if he had not given the Jews Life and Breath, they could not have done it: but as it was a *sinful* Action, so God abhorred it. A Musitian plays upon a Viol out of tune, the Musitian is the Cause of the sound, but the jarring and discord is from the Viol it self; so Men’s natural Motion is from God, but their sinful Motion is from themselves. A Man that rides on a lame Horse, his riding is the Cause why the Horse goes, but the lameness is from the Horse it self. Herein is God’s wisdom, the sins of Men shall carry on his Work, yet he hath no hand in them.\n\n5\\. The wisdom of God is seen in helping in the *desperate Cases.* God loves to shew his wisdom when Humane Help and Wit fail. Exquisite Lawyers love to wrestle with Nicities and Difficulties in the Law, to shew their skil the more. God’s wisdom is never at a loss, but when Providences are darkest, now appears the Morninst-star of Deliverance, *Psal.* 136.23. *Who remembred us in our low condition.* Sometimes God *melts* away the Spirits of his Enemies, *Josh.* 2.24. Sometimes he finds them other work to do, and sounds a Retreat to them, as he did to *Saul* when he was pursuing *David, The* Philistines *are in the Land. In the Mount will God be seen.* When the Church seems to be upon the Altar, her Peace and Liberty ready to be Sacrificed, now comes the Angel.\n\n6\\. God’s wisdom is seen in *befooling* wise men, and making their wisdom a means of their overthrow. *Achitophel* had deep Policy, 2 *Sam.* 16.23. *The counsel of* Achitophel *which he counselled, was as if a man had enquired at the Oracle of God:* but he consulted his own shame, *The Lord turned his counsel into foolishness,* 2 Sam. 17.23. Job 5.13. *God taketh the wise in their own craftiness*; that is, when they think to deal wisely, he not only *disappoints* them, but *insnares* them. The Snares they lay for others catch themselves. *Psal.* 9.16. *In the Net which they hid is their own foot taken.* God loves to counter-plot Politicians; he makes use of their own Wit to undo them, and hangs *Haman* upon his own Gallows.\n\n*Use* 1. Adore the wisdom of God, it is an infinite Deep, the Angels cannot search into: *Rom.* 11.33. *His ways are past finding out.* And as we should *Adore,* so we should *Rest* in the wisdom of God: God sees what Condition is best for us. Did we believe the wisdom of God, it would keep us from *murmuring.* Rest in God’s wisdom, in several Cases: 1. In want of *Spiritual Comfort:* God is wise, he sees it good sometimes we should be without Comfort. Perhaps we should be lifted up with Spiritual Enlargements, as *Paul* with his Revelations, 2 *Cor.* 12.7. ’Tis hard to have the Heart low when Comfort is high. God sees *Humility* is better for us then *Joy.* ’Tis better to want Comfort and be humble, then to have it and be proud. 2. In want of *bodily strength* rest in God’s wisdom; he sees what is best. Perhaps the less Health the more Grace. Weaker in Body, the stronger we are in Faith, 2 *Cor.* 4.16. *Though our outward man perish, yet the inward man is renewed day by day.* At *Rome* there were two Laurel Trees, when the one withered the other flourished. The inward Man is renewed. When God shakes the Tree of the Body, he is now gathering the Fruits of Righteousness, *Hebr.* 12.11. Sickness is God’s Launce to let out the *Impostbume* of sin, *Isa.* 27.9. 3. In case of *God’s Providences* to his Church: we wonder what God is doing with us, and are ready to kill our selves with Care; Rest in God’s wisdom, he knows best what he hath to do, *Psal.* 77.19. *His footsteps are not known.* Trust him where you cannot trace him. God is most *in* his way, when we think he is most *out of* the way. When we think God’s Church is as it were in the Grave, and there is a Tombstone laid upon her, God’s wisdom can rowl away the Stone from the Sepulchre. *Christ cometh leaping over Mountains,* Cant. 2.8. Either his power can remove the Mountain, or his wisdom knows how to leap over it. 4. In case we are *low* in the World, or have but little Oil in our Cruise, Rest in God’s wisdom, he sees *it best*; it is to cure *Pride* and *Wantonness.* God knew, if thy Estate had not been lost, thy Soul had been lost. God he saw Riches would be a Snare to thee, 1 *Tim.* 6.9. Art thou troubled that God hath prevented a Snare? God will make thee *rich in Faith*; what thou lackest in Temporals, shall be made up in Spirituals; God will give thee more of his *love.* Thou art weak in Estate, yet God will make thee strong in Assurance. O rest in God’s wisdom! he will Carve the best piece for thee. 5. In case of the *loss* of dear Friends, a Wife, or Child, or Husband, rest satisfied in God’s Wisdom. God hath taken away these, because he would have more of your Love. He breaks these Crutches, that we may live more upon him by Faith. God would have us learn to go without Crutches.\n\n*Use* 2. If God be infinitely wise, then let us go to him for *Wisdom*; as *Solomon*; 1 *Kings* 3.9. *Give thy servant an understanding heart, and the speech pleased the Lord*; and there is encouragement for us. *If any one lack wisdom, let him ask of God who giveth liberally and upbraideth not,* Jam. 1.5. Wisdom is in God, *tanquam in fonte,* as in the Fountain; his wisdom is *imparted,* not *impaired*; his Stock is not *spent* by giving. Go then to God, Lord do thou light my Lamp; in thy Light ‘I shall see Light; give me wisdom to know the fallacies of my heart, the subtilties of the old Serpent, to walk jealously towards my self, religiously towards thee, prudently towards others; guide me by thy Counsel, and afterwards receive me to Glory."},{"number":10,"title":"Of GOD’s Power","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is God’s Power, *Job* 9.19. *If I speak of strength, lo he is strong.* In this Chapter is a magnificent Description of God’s Power. *So he is strong*] The Hebrew word for *strong, ammytz,* signifies a conquering, prevailing strength. *He is strong*; the Superlative Degree is intended here, *viz.* He is most strong. He is call’d *Elshaddai,* God Almighty, *Gen.* 17.1. His Almightiness lies in this, he can do whatever is feasible. Divines distinguish between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, *Authority* and *Power.* God hath both.\n\n1\\. He hath a *Soveraign Right and Authority* over Man. He may do with his Creature as he please. Who shall Dispute with God? who shall ask him a Reason of his doings? *Dan.* 4.35. He doth according to his Will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his Hand, *or say unto him, what dost thou?* God sits Judge in the highest Court, he calls the Monarchs of the Earth to the Barr, and is not bound to give a reason of his proceedings; *Psal.* 75.5, 7. *He putteth down one, and raiseth up another.* He hath *Salvation* and *Damnation* in his power. He hath the Key of Justice in his hand, to lock up whom he will in the fiery Prison of Hell; and he hath the Key of Mercy in his hand, to open Heaven’s Gate to whom he please. This is the Name *engraven upon* his Vesture, *King of Kings, and Lord of Lords,* Rev. 19.16. he sits Lord paramount, and who can call him to account? *Isa.* 46.10. *I will do all my pleasure.* The World is God’s Diocess, and shall not he do what he will in his own Diocess? He it was that turned King *Nebuchadnezzar* to grass, and threw the Angels to Hell when they sinned, that broke the head of the Babylonish Empire, *Isa.* 14.12. *How art thou fallen from Heaven,* O Lucifer! *thy pomp is brought down to the grave: Who sets bounds to the Sea, and bridles the proud Waves,* Job 38.11. God is the *Supream Monarch,* all Power is seated originally in him; *and the powers that be are of God,* Rom. 13.1. Kings hold their Crowns from him, *Prov.* 8.15. *By me Kings reign.*\n\n2\\. As God hath *Authority,* so he hath *Infinite Power.* What is Authority without Power? *He is mighty in strength,* Job 9.4. This Power of God is seen,\n\n1\\. In the *Creation.* To Create requires an Infinite Power; all the World cannot make a Fly. God’s Power in Creating is evident, 1. Because he needs no Instruments to work with; ’tis proper to God to work without Tools. 2. He needs no Matter to work upon; first he creates Matter, and then works upon it. 3. He works without labour, *Psal.* 33.9. *He spake and it was done.*\n\n2\\. The Power of God is seen in the *Conversion of Souls.* Surely a mighty Power went to raise Christ from the Grave, 〈 in non-Latin alphabet 〉, *Eph.* 1.20. The same power goes to draw a Sinner to God, as drew Christ out of the Grave to Heaven. Greater Power is put forth in Conversion, than in Creation. 1. When God made the World he met with no opposition; as he had nothing to help him, so he had nothing to hinder him: But when he comes to convert a Sinner, here he meets with opposition; Satan opposeth him, and the Heart opposeth him: a Sinner is angry with Converting Grace. 2. The World was the *work of God’s Fingers,* Psal. 8.3. Conversion is the *work of God’s Arm,* Luke 1.5. 3. In the Creation God wrought but one Miracle, he *Spake the word*; but in Conversion he works many Miracles: The Blind is made to see, the Dead is raised, the Deaf hears the Voice of the Son of God. O the infinite Power of Jehovah! Before his Scepter Angels vail, and prostrate themselves, Kings cast their Crowns at his Feet, *Amos* 9.5. *He toucheth the Mountains and they melt.* Job 9.6. *He removes the Earth out of her place.* An Earthquake makes the Earth tremble upon her Pillars, but God shakes it out of its place; he can remove the Earth from its Center. *God can do what he will, his Power is as large as his Will.* Were Men’s power as large as their will, what work would they make in the World! God’s Power is of equal extent with his Will. God can with a word un-pin the wheels, and break the Axle-tree of the Creation. He can do 〈 in non-Latin alphabet 〉, *more then we can think,* Eph. 3.20. He can *suspend* natural Agents: he sealed up the Lions mouth, made the Fire not burn; he made the waters stand upon an heap, he caused the Sun to go ten Degrees backward in *Ahaz* his Dial, *Isa.* 38.8. What can pose Omnipotency? The Lord *cuts off the Spirit of Princes,* Psal. 76.12. He Counter-works his Enemies, he pulls down their Flags and Banners of Pride, infatuates their Counsels, breaks their Forces; and he doth it *with ease:* with the *turning of his hand,* Psal. 81.14. *with his breath,* Isa. 40.24. *with a look.* That is all it needs cost God to destroy his Enemies, a look, a cast of his eye, *Exod.* 14.24. *The Lord looked into the hoast of the* Egyptians, *through the pillar of fire, and troubled their hoast.* Who shall stop him in his March? God commands, and all Creatures in Heaven and Earth obey him. *Xerxes* the *Persian* Monarch threw Fetters into the Sea when its Waves swelled, as if he would have chained up the Waters: but when God speaks, the Wind and Sea obey him; if he say but the word, the Stars fight in their course against *Sisera,* if he stamp with his Foot, an Army of Angels shall presently be in a Battalia. What cannot Omnipotent Power do? *The Lord is a Man of War,* Exod. 15.3. *He hath a mighty Arm,* Psal. 89.13. God’s Power is a *glorious power,* Col. 1.11. 1. It is an *irresistible power,* Rom. 9.19. *Who hath resisted his will.* To contest with him, is as if the Thorns should set themselves in Battel aray against the fire; or as if an infirm Child should fight with an Arch-Angel. If the Sinner be once taken in God’s Iron Net, there is no escaping, *Isa.* 43.13. *There is none that can deliver out of my hand.* 2. God’s Power is an *inexhaustible power,* it is never spent or wasted. Men, while they exercise their strength weaken it: but God hath an everlasting spring of strength in him, *Isa.* 26.4. though he spends *his Arrows* upon *his Enemies,* Deut. 32.23. yet he doth not spend his strength, *Isa.* 40.28. *He fainteth not, neither is weary.*\n\nObject. *Can God do all things, he cannot deny himself?*\n\n*Answ.* Though God can do all things, he cannot do that which stains the glory of his Godhead: he cannot sin; he cannot do that which implies a Contradiction. To be a God of Truth, and yet deny himself, is a Contradiction.\n\n*Use* 1. If God be so infinite in Power, *Fear this great God.* We are apt to fear such as are in power; *Jer.* 5.22. *Fear ye not me, saith the Lord? will ye not tremble at my presence?* He hath power to cast our Souls and Bodies into Hell; *Psal.* 90.11. *Who knows the power of his wrath?* God can with the same Breath that made us, dissolve us; his *Eyes are as a flame of fire*; the *Rocks are thrown down* by him, *Nah.* 1.6. *Solomon* saith, *Where the word of a King is, there is power,* Eccles 8.4. much more where the word of a God is. O let us fear this mighty God! The fear of God would drive out all other base Fear.\n\n*Use* 2. See the deplorable Condition of wicked Men: 1. This Power of God is not for them; 2. It is against them.\n\n1\\. This Power of God is *not for them:* they have no Union with God, therefore have no warrant to lay claim to his Power. His Power is no relief to them. He hath power to forgive sins, but he will not put forth his power towards an impenitent sinner. God’s Power is an Eagles wing to carry the Saints to Heaven. But what Priviledge is that to the wicked? Though a Man will carry his Child in his Arms over a dangerous water, yet he will not carry an Enemy in his Arms. God’s Power is not engaged to help those that fight against him. Let Miseries come upon the Wicked, they have none to help them; they are like a Ship in a storm without a Pilot, driven upon the Rocks.\n\n2\\. This Power of God is *against the Wicked.* God’s Power will not be the Sinner’s *Shield* to defend him, but a *Sword* to wound him. God’s Power will bind the the Sinner in Chains. God’s Power serves to revenge the wrong done to his Mercy. God will be Almighty to damn the Sinner. Now in what a condition is every Unbeliever; God’s Power is engaged against him, and *it is a fearful thing to fall into the hands of the living God,* Hebr. 10.31.\n\n*Use* 3. It reproves such as do not believe this Power of God. We say we do not doubt of God’s *Power,* but his *Will*[^1]. But indeed it is God’s Power that we question. *Is any thing too hard for God?* Jer. 32.27. yet we stagger through Unbelief, as if the Arm of God’s Power were shrunk, and he could not help in desperate Cases. Take away a King’s Power and we un-king him; take away the Lord’s Power and we un-God him: yet how guilty of this are we. Did not *Israel* question God’s Power? *Can he prepare a Table in the Wilderness?* Psal. 78.19. they thought the Wilderness was a fitter place for making of Graves, then spreading of a Table. Did not *Martha* doubt of Christ’s Power? *John* 11.39. *He hath been dead four days.* If Christ had been there while *Lazarus* was sick, or when he had been newly dead, *Martha* did not question but Christ could have raised him, but he had laid in the Grave four days, and now she seemed to question his Power. Christ had as much ado to raise her Faith, as to raise her dead Brother. And *Moses,* though an holy Man, yet limits God’s Power through Unbelief, *Numb.* 11.21. *The People amongst whom I am, are six hundred thousand footmen, and thou hast said I will give them flesh for a whole month; shall the flocks and the herds be slain for them to suffice them? or shall all the Fish of the Sea be gathered for them to suffice them? And the Lord said unto* Moses, *is the Lord’s hand waxed short?* This is a great Affront to God, to go to deny his Power. That Men doubt of God’s Power, appears 1. By their taking *indirect Courses.* Would they defraud in their Dealings, use false Weights, if they believed the Power of God; that he could provide for them? 2. By their *depending* more upon *second Causes* then upon God, 2 *Chron.* 16.12. *In his disease he sought not to the Lord but to the Physitian.*\n\n*Use* 4. If God be infinite in Power, then let us take heed of hardning our hearts against God, *Job* 9.4. *Who hath hardned himself against him and prospered? Job* sends a Challenge to all Creatures in Heaven and Earth, Who is he did ever take up the Bucklers against God, and came of Conquerour? For a Person to go on daringly in any sin, is to harden his heart against God, and as it were to raise a War against Heaven; and let him *remember,* God is *Elshaddai, Almighty*; he will be too hard for them that oppose him, *Job* 40.9. *Hast thou an arm like God?* Such as will not bow to his golden Scepter, shall be broken with his iron Rod. *Julian* hardned his heart against God, he opposed him to his Face; but what got he at last? did he prosper? Being wounded in Battel, he threw up his Blood into the Air, and said to Christ, *Vicisti Galilaee,* O Galilean, thou hast overcome; I acknowledge thy Power, whose Name and Truth I have opposed. Will Folly contend with Wisdom? Weakness with Power? Finite with Infinite? O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel. ’Tis better to meet God with Tears in your Eyes, then Weapons in your Hand. You may overcome God sooner by Repentance then by Resistance.\n\n*Use* 5. Get an Interest in God, and then this glorious Power is engaged for you. God gives it under his hand, that he will put forth the whole Power of his God-head for the good of his People, 1 *Chron.* 17.24. *The Lord of hoasts is the God of* Israel, *even a God to* Israel. This Almightiness of God’s Power is a wonderful Support and Comfort to every Believer. It was *Sampson*’s Riddle, *Judg.* 14.14. *Out of the strong came forth sweetness:* So out of the Attribute of God’s Power, out of this strong comes forth sweetness. ’Tis Comfort in several Cases:\n\n1\\. In case of strong *Corruption*: My sins (saith a Child of God) are potent. I have no power against this Army that comes against me. I pray and humble my Soul by Fasting, but my sins return upon me. I, but dost thou believe the Power of God; the strong God can conquer thy strong Corruption; though sin be too hard for thee, yet not for him; he can soften hard hearts, quicken the dead. *Is any thing too hard for the Lord?* Gen. 18.14. Set God’s Power on work. By Faith and Prayer, say, Lord! it is not for thy honour that the Devil should have so strong a Party within me; O break the head of this Leviathan, *Abba,* Father, all things are possible to thee.\n\n2\\. In case of strong Temptation: Satan is call’d 〈 in non-Latin alphabet 〉, *The strong Man*; O but remember the Power of God, Christ is call’d, *The Lion of the Tribe of Judah*; he hath broken the Serpent’s head upon the Cross. Satan is a chained Enemy, and a conquered Enemy: *Michael* is stronger then the Dragon.\n\n3\\. Comfort in case of Weakness of Grace, and Fear of falling Away: I pray, but I cannot send out strong Cries; I believe, but the hand of my Faith doth shake and tremble: Cannot God strengthen weak Grace? 2 Cor. 12.9. *My strength is made perfect in weakness: Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.* I fear I shall not hold out. Christian, Dost thou believe the Power of God? Hath not God preserved thy Grace thus far? Maist not thou set up thy *Eben-ezer?* God hath kept thy Grace hitherto as a Spark in the main Ocean, and is not he able still to keep thy Grace, 1 Pet. 1.5. *We are kept by the power of God,* &c. God’s Mercy pardons us, but his Power preserves us. He who by his Power keeps the Stars that they do not fall out of their Orb, keeps our Grace that it doth not fail or annihilate.\n\n4\\. Comfort in case of the Deficiency in thy Estate: God can multiply the Oil in the Cruise; miraculously he can raise up Supplies. God that provides for the Birds of the Air, cannot he provide for his Children? He that cloaths the Lilies, cannot he cloath his Lambs?\n\n5\\. Comfort in regard of the Resurrection: This seems difficult to believe, that the Bodies of Men when eaten up by Worms, devour’d by Beasts and Fishes, or consum’d to Ashes, should be rais’d the same Numerical Bodies; but if we believe the Power of God, it is no great Wonder: Which is hardest to create or raise the Dead? He that can make a Body of nothing, can restore it to its parts, when mingled and confounded with other Substances, Matth. 19.26. *With God all things are possible.* If we believe the first Article of the Creed, That God is Almighty; we may quickly believe the other Article, The Resurrection of the Body. God can raise the Dead because of his Power, and he cannot but raise them because of his Truth.\n\n6\\. It is Comfort in reference to the Church of God: He can save and deliver it when it is brought low. The Enemies have power in their hand, but the remainder of Wrath God will restrain, *Psal.* 76.10. God can either confine the Enemies Power, or confound it: *If God be for us, who can be against us?* God can create *Jerusalem* a praise, *Isa.* 65.18. The Church in *Ezekiel* was compar’d to dry Bones, but God made breath to enter into them, and they lived, *Ezek.* 37.10. The Ship of the Church may be toss’d, because Sin is in it, but it shall not be overwhelm’d, because Christ is in it, Psal. 46.5. *Deus in medio.* All the Churches Pangs shall help forward her Deliverance.\n\n[^1]: Not the posse, but velle."},{"number":11,"title":"Of the Holiness of GOD","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is God’s Holiness, Exod. 15.11. *Glorious in holiness, Nedar Bakkodesh*] Holiness is the most sparkling Jewel of his Crown, it’s the Name by which God is known, Psal. 111.9. *Holy and reverend is his name. He is the holy one,* Job 6.10. *Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory,* Isa. 6.3. His Power makes him Mighty, his Holiness makes him Glorious: God’s Holiness consists in his perfect loving of Righteousness, and abhorrency of Evil, Hab. 1.13. *Of purer eyes then to behold evil, and canst not look on iniquity.*\n\n1*st,* God is holy intrinsically: 1. He is holy in his Nature; his very Being is made up of Holiness, as Light is of the Essence of the Sun. 2. He his holy in his Word; the Word bears a Stamp of his Holiness upon it, as the Wax bears an Impression of the Seal, Psal. 119, 140. *Thy word is very pure*; it is compared to Silver refined seven times, *Psal.* 12.6. Every Line of the Word breaths Sanctity; it encourageth nothing but Holiness. 3. God is holy in his Operations, all God doth is holy: He cannot act but like himself; he can no more do an Unrighteous Action, then the Sun can darken, Psal. 145.17. *The Lord is holy in all his works.*\n\n2*dly,* God is holy primarily: He is the Original and Pattern of Holiness; Holiness began at him who is the Ancient of Days.\n\n3*dly,* God is holy efficiently: He is the Cause of all that Holiness in others, *Jam.* 1.17. *Every good and perfect gift comes from above.* He made the Angels holy; he infus’d all that Holiness into Christ’s Humane Nature: All the Holiness we have is but a Chrystal Stream from this Fountain. We borrow all our Holiness from God, as the Lights of the Sanctuary were lighted from the middle Lamp; so all the Holiness of others is a Lamp lighted from Heaven. Lev. 20.8. *I am the Lord which sanctifie you:* God is not only a Pattern of Holiness, but he is a Principle of Holiness. His Spring feeds all our Cisterns; he drops his holy Oyl of Grace upon us.\n\n4*hly,* God is holy transcendantly: 1 Sam. 2.2. *There is none holy as the Lord:* No Angel in Heaven can take the just Dimensions of God’s Holiness. The highest Seraphim is too low of Stature to measure these Pyramids: the Holiness in God is far above the Holiness in the Saints or Angels:\n\n1\\. It is above the Holiness in the Saints, 1. It is a purer Holiness: The Saints Holiness is like Gold in the Oar, imperfect; their Humility is stained with Pride; he that hath most Faith, had need pray, *Lord help my unbelief.* But the Holiness of God is pure, like Wine from the Grape, it hath not the least dash or tincture of Impurity mix’d with it. 2. A more unchangeable Holiness: The Saints though they cannot lose the habit of Holiness, (for the Seed of God remains,) yet they may lose some degrees of their Holiness, Rev. 2.4. *Thou hast left thy first love.* Grace cannot dye, yet the Flaim of it may go out: Holiness in the Saints is subject to Ebbing, but Holiness in God is Unchangeable, he never lost a drop of his Holiness. As he cannot have more Holiness because he is perfectly Holy, so he cannot have less Holiness, because he is unchangeably Holy.\n\n2\\. The Holiness, in God is above the Holiness in the Angels: Holiness in the Angels is only a Quality, which may be lost, as we see in the fallen Angels; but Holiness in God is his Essence, he is all over Holy, and he can as well lose his God-head as his Holiness.\n\n*Object.* But is not he privy to all the Sins of Men, he behods their Impurities, how can this be, and he not be defiled?\n\n*Resp.* God sees all the Sins of Men, but is no more defiled with them, then the Sun is defiled with the Vapours that arise out of the Earth: God sees Sin not as a Patron to approve it, but as a Judge to punish it.\n\n*Use* 1. Is God so infinitely Holy, then see how unlike to God Sin is: Sin is an unclean thing, it is 〈 in non-Latin alphabet 〉, Hyperbolically Evil, *Rom.* 1.13. it is call’d 〈 in non-Latin alphabet 〉, an Abomination, *Deut.* 7.25. God hath no mixture of Evil in him, Sin hath no mixture of Good; it is the Spirits and Quintissence of Evil; it turns Good into Evil; it hath deflowr’d the Virgin-Soul, made it red with Guilt, and black with Filth: it is called *the accursed thing,* Jos. 7.11. No wonder, *ergo,* that God doth so hate Sin, being so unlike to him, nay, so contrary: it strikes at his Holiness, Sin doth all it can to spight God; Sin would not only Unthrone God, but Ungod him; if Sin could help it, God should be God no longer.\n\n*Use* 2. Is God the *Holy One,* and is his Holiness his Glory? Then how impious are they, 1. That are *Haters* of Holiness, as the Vulture hates Perfumes: so they hate this sweet Perfume of Holiness in the Saints; their Hearts rise against Holiness as a Man’s Stomach at a Dish he hath an Antipathy against. There is not a greater sign of a Person devoted to Hell, then to hate one for that thing wherein he is most like God, his Holiness. 2. That are *Despisers* of Holiness; they despise the Glory of the Godhead, *Glorious in holiness*; the despising of Holiness is seen in the deriding of it; Is it not sad Men should deride that which should save them? Sure that Patient will dye that derides the Physick? The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace: Scoffing *Ishmael* was cast out of *Abraham*’s House, *Gen.* 21.9. Such as scoff at Holiness shall be cast out of Heaven.\n\n*Use* 2. *of Exhortation:* Is God so infinitely holy, then let us endeavour to imitate God in Holiness, 1 Pet. 1.16. *Be ye holy for I am holy.* There’s a twofold Holiness, An Holiness of Equality, and an Holiness of Similitude: An Holiness of Equality no Man or Angel can reach to: Who can be equally Holy with God? Who can parallel him in Sanctity? But, 2. there is an Holiness of Similitude, and that we must aspire after, to have some Analogy and Resemblance of God’s Holiness in us; be as like him in Holiness as we can: though a Taper doth not give so much Light as the Sun, yet it doth resemble it. We must Imitate God in Holiness.\n\nQuest. *Must we be like God in Holiness, wherein doth our Holiness consist?*\n\n*Resp.* In two things, 1st, In our Suitableness to God’s Nature. 2dly, Our Subjection to his Will:\n\n1\\. Our Holiness stands in our Suitableness to the Nature of God: Hence the Saints are said to partake of the Divine Nature, 2 *Pet.* 1.4. which is not a partaking of his Essence, but his Image. Herein is the Saints Holiness, when they are the lively Pictures of God: they bear the Image of God’s Meekness, Mercifulness, Heavenliness; they are of the same Judgment with God, of the same Disposition, they love what he loves, and hate what he hates.\n\n2\\. Our Holiness consists in our Subjection to the Will of God: As God’s Nature is the Pattern of Holiness, so his Will is the Rule of Holiness. This is our Holiness, 1. When we do his Will, *Acts* 13.22. 2. When we bear his Will, *Mich.* 7.9. What he inflicts wisely, we suffer willingly. This is our Holiness, when we are suitable to God’s Nature, and submissive to his Will; this should be our great Care to be like God in Holiness. Our Holiness should be so qualified as God’s; God’s is a real Holiness, such should ours be, *Ephes.* 4.24. *Righteousness and true holiness*; it should not be only the Paint of Holiness, but the Life of Holiness; it should not only be like the *Aegyptian* Temples, beautiful without, but like *Solomon*’s Temple, Gold within, Psal. 45.13. *The King’s Daughter is glorious within.* That I may press you to resemble God in Holiness.\n\n1\\. How Illustrious every holy Person is; he is 〈 in non-Latin alphabet 〉, he is a fair Glass in which some of the Beams of God’s Holiness shines forth. We read *Aaron* put on Garments for Glory and Beauty, *Exod.* 28.2. When we wear the embroidered Garment of Holiness, it is for Glory and Beauty. A good Christian is ruddy, being sprinkled with Christ’s Bloud, and white, being adorn’d with Holiness. As the Diamond to a Ring, so is Holiness to the Soul. So beautiful a thing is Holiness, that as *Chrysostom* saith, ‘They that oppose it, cannot but admire it.\n\n2\\. It is the great Design God carries on in the World, to make a People like himself in Holiness: What are all the Showers of the Ordinances for, but to rain down Righteousness upon us, and make us Holy? What are the Promises for, but to encourage Holiness? What is the sending of the Spirit into the World for, but to anoint us with the Holy Unction, 1 *Joh.* 2.20. What are all Afflictions for, but to make us Partakers of God’s Holiness, *Heb.* 12.10▪ What are Mercies for, but Loadstones to draw us to Holiness? What is the end of Christ’s dying, but that his Bloud might wash away our Unholiness, *Tit.* 2.14. *Who gave himself for us, to purifie unto himself a peculiar People.* So that if we are not holy, we cross God’s great Design in the World.\n\n3\\. ’Tis our Holiness draws God’s Heart to us: Holiness is God’s Image: God cannot choose but love his Image where he sees it. A King loves to see his Effigies upon a piece of Coin: Psal. 45.7. *Thou lovest righteousness.* And where doth Righteousness grow, but in an holy Heart? Isa. 62.4. *Thou shalt be called Hepbsiba, for the Lord delighteth in thee:* It was her Holiness drew God’s Love to her, Verse 12. *They shall call them the holy people.* God values not any by their high Birth, but their Holiness.\n\n4\\. Holiness is the 〈 in non-Latin alphabet 〉, the only thing that differenceth us from the Reprobate Part of the World: God’s People have his Seal upon them, 2 Tim. 2.19. *The foundation of God standeth sure, having this seal, The Lord knows them that are his. And, let all that nameth the name of Christ depart from iniquity.* The People of God are sealed with a double Seal, 1. Election, *The Lord knows who are his.* 2. Sanctification, *Let every one depart from iniquity.* As a Nobleman is distinguished from another by his Silver Star; as a virtuous Woman is distinguish’d from an Harlot by her Chastity; so Holiness distinguisheth between the two Seeds. All that are of God as they have Christ for their Captain, *Heb.* 2.10. so Holiness is the white Colour they wear.\n\n5\\. Holiness is our Honour, Holiness and Honour put together, 1 *Thes.* 4.4. Dignity goes along with Sanctity, Rev. 1.6. *He hath washed us from our sins in his bloud, and hath made us kings unto God.* When we are washed and made holy, then we are Kings and Priests to God. The Saints are call’d Vessels of Honour, they are called Jewels for the sparkling of their Holiness, because fill’d with Wine of the Spirit; this makes them Earthly Angels.\n\n6\\. Holiness gives us Boldness with God, Job 22.23, 26. *Thou shalt put away iniquity far from thy tabernacle, and shalt lift up thy face unto God.* Lifting up the Face is an Emblem of Boldness. Nothing makes us so ashamed to go to God as Sin: a wicked Man in Prayer may lift up his Hands, but he cannot lift up his Face. When *Adam* had lost his Holiness, he lost his Confidence; he hid himself. But the holy Person goes to God as a Child to his Father, his Conscience doth not upbraid him with allowing any Sin, therefore he can go boldly to the Throne of Grace, and have Mercy to help in time of need, *Heb.* 4.16.\n\n7\\. Holiness gives Peace: Sin raiseth a Storm in the Conscience, *Ubi peccatum ibi procella:* Isa. 57.21. *There’s no peace to the wicked*; Righteousness and Peace are put together. Holiness is the Root which bears this sweet Fruit of Peace: *Righteousness and peace kiss each other.*\n\n8\\. Holiness leads to Heaven: Holiness is the King of Heaven’s High-way, *Isa.* 35.8. *An high-way shall be there, and it shall be called the way of holiness.* At *Rome* there was the Temple of Vertue and Honour, and they were to go through the Temple of Vertue to the Temple of Honour: So we must go through the Temple of Holiness to the Temple of Heaven. Glory begins in Vertue, 2 Pet. 1.3. *Who hath called us to glory and vertue?* Happiness is nothing else but the Quintessence of Holiness. Holiness is Glory militant, and Happiness Holiness triumphant.\n\nQuest. *What shall we do to resemble God in Holiness?*\n\n*Resp.* Have recourse to Christ’s Bloud by Faith; it is *Lavacrum animae,* Legal Purifications, Types and Emblems of it, 1 *Joh.* 1.7. The Word is a Glass to shew us our Spots, and Christ’s Bloud is a Fountain to wash them away.\n\n2\\. Pray for an holy Heart, Psal. 51.10. *Create in me a clean heart, O God.* Lay thy Heart before the Lord, and say, Lord, my heart is full of Leprosy; it defiles all it toucheth: Lord I am not fit to live with such an heart, for I cannot honour thee, nor die with such an heart, for I cannot see thee. O create in me a clean heart; send thy Spirit into me to refine and purifie me, that I may be a Temple fit for the holy God to inhabit.\n\n3\\. Walk with them that are holy, Prov. 13.20. *He that walketh with the wise shall be wise.* Be among the Spices and you will smell of them. Association begets Assimilation: nothing hath a greater Power and Energy to effect Holiness, then the Communion of Saints."},{"number":12,"title":"Of GOD’s Justice","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is God’s *Justice:* All God’s Attributes are identical, and are the same with his Essence. Though he hath several Attributes whereby he is made known to us, yet he hath but *one Essence.* A Cedar Tree may have several Branches, yet it is but *one Cedar.* So there are several Attributes of God, whereby we conceive of him, but one intire Essence. Well, then concerning God’s Justice, *Deut.* 32.4. *Just and right is he.* Job 37.23. *Touching the Almighty, we cannot find him out, he is excellent in plenty of Justice.* God is said to *dwell in* Justice, *Psal.* 89.14. *Justice and Judgment are the habitation of thy Throne.* In God Power and Justice meet. Power holds the *Scepter,* and Justice holds the *Balance.*\n\nQuestion. *What is God’s Justice?*\n\nResp. *Justitia est jus suum cuique tribuere*; Justice is to give every one his due. God’s Justice is the *Rectitude* of his *Nature,* whereby he is carried to the doing of that which is righteous and equal; *Prov.* 24.12. *Shall not he render to every Man according to his Works?* God is an *Impartial Judge*; he judgeth the *Cause.* Men oft judge the Person, and not the Cause, which is not *Justice,* but *Malice.* God judgeth the Cause, *Gen.* 18.21. *I will go down and see if they have done according to the cry which is come up unto me.* When the Lord is upon a punitive act, he weighs things in the Ballance, he doth not punish *rashly*; he doth not go in the way of a *Riot,* but a *Circuit* against Offenders. Concerning God’s Justice, I shall lay down these six Positions.\n\n1\\. God *cannot but be* Just. His Holiness is the Cause of his Justice. Holiness will not suffer him to do any thing but what is Righteous. He can no more be unjust, then he can be unholy.\n\n2\\. God’s *Will* is the *Supream Rule* of Justice: It is the Standard of Equity. His Will is wise and good. God wills nothing but what is just, and therefore it is just, because he wills it.\n\n3\\. God doth Justice *voluntarily:* Justice flows from his Nature. Men may act unjustly, because they are bribed or forced: God will not be brib’d, because of his Justice, he cannot be forc’d because of his Power. He doth Justice out of *Love* to Justice, *Hebr.* 1.8. *Thou lovest righteousness.*\n\n4\\. Justice is the *perfection* of the Divine Nature. *Aristotle* saith, Justice 〈 in non-Latin alphabet 〉, comprehends in it all Vertues. To say God is just, is to say he is all that is Excellent: Perfection meets in him as Lines in a Center. He is not only Just, but Justice it self.\n\n5\\. God *never did,* nor can do the *least wrong* to his Creature. God’s Justice hath been wronged, but never did any wrong. God doth not go according to the *summum jus,* or rigour of the Law; he *abates* something of his Severity. He might inflict heavier Penalties than he doth, *Ezra* 9.14. *Thou hast punished us less then our iniquities deserve*; our Mercies are more then we deserve, our Punishments less.\n\n6\\. God’s Justice is such, that it is *not fit* for any Man or Angel to expostulate with God, or demand a Reason of his Actions. God hath not only *Authority* on his side, but *Equity: He lays Judgment to the Line, and Righteousness to the Plummet,* Isa. 28.17. and it is below him to give an Account to us of his Proceedings. Which of these two is fittest to take place, God’s *Justice* or Man’s *Reason?* Rom. 9.20. *Who art thou, O man, that disputest against God?* The Plumb-Line of our Reason is too short to fathom the depth of God’s Justice, *Rom.* 11.33. *How unsearchable are his Judgments!* we are to *adore* God’s Justice, where we cannot *see a reason* of it.\n\nNow God’s Justice runs in two Channels: ’Tis seen in two Things, the distribution of Rewards and Punishments.\n\n1\\. In *rewarding* the *Vertuous; Psal.* 58.11. *Doubtless there is a reward for the righteous.* The Saints shall not *serve him for nought,* he will reward *praeces & lachrymas,* 〈 in non-Latin alphabet 〉, though they may be losers *for* him, they shall not be losers *by* him, *Hebr.* 6.10. *God is not unrighteous to forget your work and labour of love which ye have shewed to his Name.* He gives a Reward, not that we have *deserved* it, but because he hath *promised it.*\n\n2\\. He is just in *punishing* Offenders. And he is just, 1. Because he punisheth Sinners by a *Law. Where there is no Law there is no transgression,* Rom. 4.15. But God hath given Men a Law, and they brake it, therefore he punisheth them justly. 2. God is just in punishing the *Wicked,* because he never punisheth them, but upon full Proof and Evidence. What greater Evidence then for a Man’s own Conscience to be Witness against him? There is nothing God chargeth upon a Sinner, but Conscience doth set Seal to the Truth of it.\n\n*Use* 1. See here another Flower of God’s Crown the is *just and righteous.* He is the Exemplar and Pattern of Justice.\n\n*Object.* But how doth it seem to stand with God’s Justice, that the Wicked should prosper in the World, *Prov.* 12.1. *Wherefore doth the way of the wicked prosper?* This hath been a great stumbling, and been ready to make many question God’s Justice. Such as are highest in sin are highest in power. *Diogenes* seeing *Harpalus* a Thief go on prosperously, said, *Sure God had cast off the Government of the World, and minded not how things went here below.*\n\n*Resp.* 1. The wicked may be sometimes *Instruments to do God’s work*; though they do not *design* his glory, yet they may *promote* it. *Cyrus (Ezra.* 1.7.) was instrumental for the building God’s Temple in *Jerusalem.* There is some kind of Justice, that they should have a *Temporal Reward:* God lets them prosper, under whose Wing his People are sheltred. God will not be in any Man’s debt; *Mal.* 1.10. *Who hath kindled a fire on my Altar for nought?*\n\n2\\. God lets Men go on in sin and prosper, that he may *leave them more inexcusable,* Rev. 2.21. *I gave her space to repent of her Fornication.* God adjourns the Sessions, spins out his Mercies towards Sinners, and if they repent not, his Patience will be a Witness against them, and his Justice will be more cleared in their Condemnation, *Psal.* 51.4. *That thou mightest be justified when thou speakest, and be clear when thou judgest.*\n\n3\\. God doth not *always let the wicked* prosper in their sin, *some* he doth punish *openly,* that his Justice may be taken notice of, *Psal.* 9.16. *The Lord is known by the judgment which he executeth:* that is, his Justice is seen by striking Men dead *in the very act* of sin. Thus he struck *Zimri* and *Cozbi* in the Act of Uncleanness.\n\n4\\. If God do let Men prosper a while in sin, his *Vial of Wrath* is all this while filling; his *Sword* is all this while whetting: and though God may *forbear* Men a while, yet *long forbearance* is no *forgiveness.* The longer God is taking his blow, the heavier it will be at last; as long as there is *Eternity,* God hath time enough to reckon with his Enemies. Justice may be as a Lion asleep, but at last this Lion will awake, and roar upon the Sinner. Doth not *Nero,* and *Julian,* and *Cain* now meet with God’s Justice?\n\n*Object.* But God’s own People suffer great Afflictions, they are injured and persecuted, *Psal.* 73.14. *All the day long have I been plagued and chastned every morning.* How doth this stand with God’s Justice?\n\n*Resp.* 1. That is a true Rule of St. *Austin, Judicia Dei possunt esse occulta, non injusta*; Gods ways of Judgment are sometimes *secret,* but never unjust. The Lord never Afflicts his People *without a Cause*; so that he cannot be unjust. There is some *good* in the godly, therefore the *wicked* afflict them; there is some *evil* in them, therefore *God* afflicts them. God’s own Children have their 〈 in non-Latin alphabet 〉, their *blemishes,* 2 *Chron.* 28.10. *Are there not with you, even* with you, *sins against the Lord?* These Spiritual Diamonds, have they no flaws? Do not we read of the *Spots of God*’s Children, *Deut.* 32.10. Are not they guilty of much Pride, Censoriousness, Passion, Worldliness? though by their Profession they seem to resemble the Birds of Paradise, to fly above, and feed upon the Dew of Heaven, yet as the Serpent, they *lick the dust.* And these sins of God’s People do *more provoke* God than others, *Deut.* 32.19. *Because of the provoking of his sons and daughters.* The sins of others pierce Christ’s side, these wound his heart: therefore is not God just in all the Evils that befal them, *Amos* 3.2. *You only have I known of all the Families of the Earth, therefore I will punish you for your Iniquities.* I will punish you sooner, surer, sorer then others.\n\n2\\. The Trials and Sufferings of the godly are to *refine* and *purifie* them. God’s Furnace is in *Sion,* Isa. 31.9. Is it any Injustice in God to put his Gold into the Furnace to purifie it? Is it any Injustice in God by afflicting his People, to make them *partakers* of his Holiness? *Hebr.* 12.10. What doth more proclaim God’s Faithfulness, than to take such a course with them as may make them better, *Psal.* 119.75. *In faithfulness thou hast corrected me.*\n\n3\\. What Injustice is it in God to inflict a *lesser* Punishment, and prevent a *greater?* The best of God’s Children have that in them which is meritorious of Hell: Now I pray, doth God do them any wrong, if he useth only the Rod, where they have deserved the Scorpion? Is the Father unjust if he only corrects his Child, who hath deserved to be disinherited? If God deals so favourably with his Children, he only puts Wormwood in their Cup, whereas he might put Fire and Brimstone, they are rather to admire his Mercy, than complain of his Injustice.\n\n*Object.* How can it stand with God’s Justice, that all Men, being equally guilty by Nature, God should pass by one, and save another? why doth not he deal with all alike?\n\n*Resp.* Rom. 9.14. *Is there unrighteousness with God? God forbid.* Job. 8.3. *Doth the Almighty pervert justice?* 1. God is not bound to give an account of his Actions to his Creatures. If none may say to a King, *what dost thou?* Eccles. 8.4. much less to God. It is sufficient, God is Lord paramount, he hath a *Soveraign Power* over his Creatures, therefore can do no Injustice, *Rom.* 9.21. *Hath not the Potter power over the Clay, of the same Lump to make one Vessel to honour, and another unto dishonour?* God hath a liberty left in his own Breast to save one, and not another, and his Justice is not at all impeach’d or blemished. If two Men owe you Money, you may without any Injustice remit the Debt to one, and exact it of the other. If two Male-factors be condemned to die, the King may pardon one, and not the other. He is not unjust if he lets one suffer, because he offended the Law, nor if he save the other, because he will make use of his Prerogative as he is King. 2. Though some are saved, and others perish, yet there is no unrighteousness in God, because whoever perisheth, his destruction is of himself, *Hos.* 13.9. O Israel, *thou hast destroyed thy self.* God offers Grace, the Sinner refuseth it, Is God bound to give Grace? If a Chyrurgion comes to heal a Man’s wound, he will not be healed, but bolts out his Chyrurgion, is the Chyrurgion bound to heal him? *Prov.* 1.24. *I have called, and ye refused.* Psal. 81.11. *Israel would none of me.* God is not bound to force his Mercies upon Men: If they wilfully oppose the offer of Grace, there *sin* is to be taxed as the cause of their perishing, and not God’s *justice.*\n\n2\\. See the *difference* between God and a great part of the World, they are unjust, 1. In their Courts of Judicature; they pervert Justice: *Isa.* 10.1. *They decree unrighteous decrees.* The *Hebrew* word for a Judges Robe, *Magnil,* signifies Prevarication, Deceit, or Injustice. It is often truer of the Judge then the Robe. The Judge deserves rather to have that Name than the Robe. What is a *good Law,* without a *good Judge?* Injustice lies in two things, either not to punish where there is a Fault, or to punish where there is no Fault; how frequent! Again, 2. Unjust in their *Dealings.* This is 1. either in using false weights, *Hos.* 12.7. *The Balances of deceit are in his hand.* ’Tis sad to have the Bible in one hand, and false Weights in the other. Or 2. in adulterating Commodities; *Isa.* 1.22. *Thy wine is mixed with water*; when they mix bad grain with good, yet sell it for pure grain. I can never believe he is good in the first Table, who is not good in the second. He cannot be godly who is not just. Though God doth not bid you be Omnipotent, as he is, yet be Just as he is.\n\n*Use* 2. *Imitate* God in Justice. Let Christ’s golden Maxim be observed, *Matth.* 7.12. *What you would have men do to you, do ye even so to them.* You would not have them wrong you, neither do you them; rather *suffer* wrong than *do* wrong, 1 *Cor.* 6.7. *Why do ye not rather take wrong?* O be exemplary for Justice! Let Justice be your Ornament, *Job* 29.14. *I put on Righteousness* (viz. Justice) *as a Robe and a Diadem.* A Robe for its graceful Beauty; and I put it on, *& induebam justitiam.* A Judge puts on his Robe, and puts it off again at Night; but *Job* did so put on Justice, as he did not put it off till Death, *semper vestiti.* We must not lay off this Robe of Justice, till we lay down our Tabernacle. If you have any thing of God in you, you will be *like him.* By every unjust Action you do deny your selves to be Christians; you stain the glory of your Profession; Heathens will rise up in Judgment against you. The Sun might sooner alter its Course, than he could be turned from doing Justice.\n\n*Use* 3. If God be just, there will be a Day of Judgment. Now things are out of Course. Sin is rampant, Saints are wronged, they are often cast in a righteous Cause, they can meet with no Justice here, Justice is turned into Wormwood; but there is a day coming, when God will set things right; he will do every Man Justice; he will crown the righteous, and condemn the wicked; *Acts* 17.31. *He hath appointed a day,* &c. *If God be a just God, he will take vengeance.* God hath given Men a Law to live by, they break it, there must be a day for the Execution of Offenders: a Law not executed is but like a Wooden Dagger, for a show. At the last Day God’s Sword shall be drawn out against Offenders; then his Justice shall be reveal’d before all the World, —*God will judge in righteousness,* Acts 17.31. *Shall not the Judge of all the world do right?* Gen. 18.25. The Wicked shall drink a Sea of Wrath, but not sip one Drop of Injustice. At that day shall all Mouths be stopped, and God’s Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men.\n\n*Use* 4. Comfort to the true Penitent: As God is a just God he will pardon him, *Homo agnoscit, Deus ignoscit:* 1 Joh. 1.9. *If we confess our sins (i. e.* confess and forsake) *he is just to forgive us our sins.* Not only merciful, but just, Why just? because he hath promised to forgive such, *Prov.* 28.13. If thy heart hath been broken *for* and *from* Sin, thou maist not only plead God’s *Mercy,* but his *Justice* for the pardoning thy sin. Shew him his Hand and Seal, he cannot deny himself."},{"number":13,"title":"The Mercy of GOD","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is God’s Goodness or Mercy: Mercy is the Result and Effect of God’s Goodness, *Psal.* 33.5. *Psal.* 119.64. So then this is the next Attribute, God’s Goodness or Mercy. The most Learned of the Heathens thought they gave their God *Jupiter* two Golden Characters, when they stiled him, 〈 in non-Latin alphabet 〉, Good and Great: both these meet in God, Greatness and Goodness, Majesty and Mercy.\n\nGod is, 1. Essentially good in himself. And, 2. Relative good to us. They are both put together, Psal. 119.68. *Thou art good, and dost good.* This Relative goodness is nothing else but his Mercy, which is an innate Propensness in God to pity and succour such as are in Misery. Concerning God’s Mercy,\n\n1*st,* I shall lay down these Twelve Positions: 1. It is the great Design of the Scripture to represent God as Merciful. This is a Loadstone to draw Sinners to him, Exod. 34.6. *The Lord merciful, gracious, long-suffering, abundant in goodness,* &c. Here are six Expressions to set forth God’s Mercy, and but one to set forth his Justice; who will by no means clear the Guilty. Psal. 57.10. *God’s mercy is great above the heavens. Psal.* 108.4. God is represented as a King, and a Rain-bow was about his Throne, *Rev.* 4.2, 3. The Rain-bow was an Emblem of Mercy. The Scripture doth oftner represent God in his white Robes of Mercy, then with his Garments rolled in Bloud; oftner with his Golden Scepter then his Iron Rod.\n\n*Position* 2. God is more inclinable to Mercy then Wrath: *Pronior est Deus ad parcendum quam ad puniendum.* Mercy is his darling Attribute which he most delights in, *Mic.* 7.18. Mercy pleaseth him. ’Tis delightful to the Mother, *saith* Chrysostom, to have her Breasts drawn. So it is to God to have the Breasts of his Mercy drawn. Isa. 27.4. *Fury is not in me:* That is, I do not delight in it. Acts of Severity are rather forc’d from God, he doth not afflict willingly, *Lam.* 3.33. The Bee naturally gives Honey, it stings only when it is provoked. God doth not punish till he can bear no longer, Jer. 44.22. *So that the Lord could bear no longer, because of the evil of your doings.* Mercy is God’s right Hand, that he is most us’d to. Inflicting of Punishment is call’d God’s strange Work, *Isa.* 28.21. he is not used to it. And when the Lord would shave off the Pride of a Nation, he is said to *hire a Rasor,* as if he had none of his own, *Isa.* 7.20. *He shall shave with a rasor that is hired. He is slow to anger,* Psal. 103.8. *But ready to forgive,* Psal. 86.5.\n\n*Position* 3. There is no Condition but we may spie Mercy in it: When the Church was in Captivity, she cries out, *It is of the Lord’s mercies that we are not consumed,* Lam. 3.22. Geographers write of *Syracuse* in *Sicily,* it is so scituated that the Sun is never out of sight. In all Afflictions we may see some Sunshine of Mercy. That outward and inward Troubles do not come together, is Mercy.\n\n*Position* 4. Mercy sweetens all God’s other Attributes: God’s Holiness without Mercy, and his Justice without Mercy were Terrible. When the Water was bitter, and *Israel* could not drink, *Moses* cast a Tree into the Water, and then they were made sweet. How bitter and dreadful were the other Attributes of God, did not Mercy sweeten them; Mercy sets God’s Power on work to help us; it makes his Justice become our Friend; it shall avenge our Quarrels.\n\n*Position* 5. God’s Mercy is one of the most Orient Pearls of his Crown; it makes his Godhead appear amiable and lovely. When *Moses* said to God, *I beseech thee shew me thy glory.* The Lord answer’d him, *I will make all my goodness pass before thee, and I will shew mercy,* Exod. 33.19. God’s Mercy is his Glory: his Holiness makes him Illustrious, his Mercy makes him Propitious.\n\n*Position* 6. Even the Worst tast of God’s Mercy, such as fight against God’s Mercy tast of it: The Wicked have some Crumbs from Mercy’s Table; *The Lord is good to all,* Psal. 145.9. The sweet Dew drops on the Thistle as well as the Rose. The Diocess where Mercy visits is very large. *Pharaoh*’s Head was crown’d, though his Heart was hardned.\n\n*Position* 7. Mercy coming to us in a Covenant is sweetest: It was Mercy that God would give *Israel* Rain, and Bread to the full, and Peace, and Victory over their Enemies, *Levit.* 26.4, 5, 6. But it was a greater Mercy, that God would be their God, *Verse* 12. To have Health is a Mercy, but to have Christ and Salvation is a greater Mercy; this is like the Diamond in the Ring, it casts a more sparkling Luster.\n\n*Position* 8. One Act of Mercy engageth God to another: Men argue thus, I have shown you Kindness already, therefore trouble me no more. But because God hath shown Mercy, he is more ready still to show Mercy: his Mercy in Election makes him Justifie, Adopt, Glorifie; one Act of Mercy engageth God to more. A Parent’s love to his Child, makes him always giving.\n\n*Position* 9. All the Mercy in the Creature is derived from God, and is but a drop of this Ocean: The Mercy and Pity a Mother hath to her Child, is from God; he that puts the Milk in her Breast, puts the Compassion in her Heart: therefore God is call’d *the Father of Mercies,* 2 Cor. 1.3. because he begets all the Mercies in the World. If God hath put any Kindness into the Creature, how much Kindness is in him who is the Father of Mercy.\n\n*Position* 10. God’s Mercy as it makes the Saints Happy, so it should make them Humble: Mercy is not the Fruit of our Goodness, but the Fruit of God’s Goodness. Mercy is an Alms that God bestows; they have no cause to be Proud that live upon the Alms of God’s Mercy, Job 10.15. *If I be righteous yet will I not lift up my head:* All my Righteousness is the Effect of God’s Mercy, therefore I will be humble, I will not lift up my Head.\n\n*Position* 11. It is Mercy stays the speedy Execution of God’s Justice: Sinners continually provoke God, and make *the fury come up in his face,* Ezek. 38.18. Whence is it God doth not presently Arrest and Condemn them, it is not that God cannot do it, for he is arm’d with Omnipotency, but it is from God’s Mercy: Mercy gets a Reprieve for the Sinner, and stops the speedy Process of Justice. God would by his Goodness lead Sinners to Repentance.\n\n*Position* 12. ’Tis dreadful to have Mercy witness against one: How sad was it with *Haman* when the Queen herself accused him, *Esth.* 7.6. so when this Queen of Mercy shall stand up against a Person, and accuse him. It is only Mercy that saves a Sinner, now how sad to have Mercy become an Enemy; If Mercy be an Accuser, who shall be our Advocate? The Sinner never scapes Hell, when Mercy draws up the Indictment.\n\nI might shew you several Species or Kinds of Mercy, Preventing Mercy, Spareing Mercy, Supplying Mercy, Guiding Mercy, Accepting Mercy, Healing Mercy, Quickning Mercy, Supporting Mercy, Forgiving Mercy, Correcting Mercy, Comforting Mercy, Delivering Mercy, Crowning Mercy; but I shall speak of the Qualifications or Properties of God’s Mercy,\n\n1\\. God’s Mercy is free: To set up Merit is to destroy Mercy; nothing can deserve Mercy, because we are polluted in our Bloud, nor force it. We may force God to *punish* us, not to *love* us, Hos. 14.4. *I will love them freely.* Every Link in the Chain of Salvation, is wrought and interwoven with Free-grace. Election is free, Eph. 1.4. *He hath chosen us in him 〈 in non-Latin alphabet 〉, according to the good pleasure of his will.* Justification is free, Rom. 3.24. *Being justified freely by his grace.* Salvation is free, Tit. 3.5. *According to his mercy he saved us.* Say not then I am Unworthy, for Mercy is free: If God should shew Mercy only to such as are Worthy, he should shew Mercy to none at all.\n\n2\\. God’s Mercy is an Overflowing Mercy, ’tis Infinite, Psal. 86.5. *Plenteous in mercy.* Eph. 2.4. *Rich in mercy.* Psal. 51.1. *Multitude of mercies.* The Viol of Wrath doth but drop, but the Fountain of Mercy runs. The Sun is not so full of Light, as God is of Mercy: God hath Morning-mercies, Lam. 3.23. *His mercies are new every morning*; and Night-mercies, Psal. 42.8. *In the night his song shall be with me.* God hath Mercies under Heaven, those we tast of, and in Heaven, and those we hope for.\n\n3\\. God’s Mercy is Eternal, Psal. 103.17. *The mercy of the Lord is from everlasting to everlasting.* It is repeated six and twenty times in one Psalm, *His mercy endureth for ever,* Psal. 136. The Souls of the Blessed shall be ever bathing themselves in this sweet and pleasant Ocean of God’s Mercy. God’s Anger to his Children lasts but a while, Psal. 103.9. *But his mercy lasts for ever.* As long as he is God, he will be shewing Mercy: As his Mercy is overflowing, so ever-flowing.\n\n*Use* 1. *of Information,* It shews us how we are to look upon God in Prayer, not in his Judge’s Robes, but cloath with a Rain-bow, full of Mercy and Clemency; add Wings to Prayer. When Jesus Christ ascended up to Heaven, that which made him go up thither with Joy, was, *I go to my Father*; so that which should make our Hearts ascend with Joy in Prayer, is, *We are going to the Father of Mercy, who sits upon a Throne of Grace.* Go with Confidence in this Mercy; as when one goes to a Fire, it is not doubtingly, perhaps it will warm me, perhaps not.\n\n*Use* 2. Believe in this Mercy, Psal. 52.8. *I trust in the mercy of God for ever.* God’s Mercy is a Fountain opened, let down the Bucket of Faith, and you may drink of this Fountain of Salvation, what greater Encouragement to believe then God’s Mercy. God counts it his glory to be scattering Pardons; he is desirous that sinners should touch the golden Scepter of his Mercy, and live. And this willingness to shew Mercy appears two ways:\n\n1\\. By his *intreating* of sinners to come and lay hold on his Mercy; *Rev.* 22.17. *Whosoever will, come and take the water of life freely.* Mercy woes sinners, it even kneels down to them. It were strange for a Prince to entreat a condemned Man to accept a Pardon. God saith, poor sinner, suffer me to love thee, be willing to let me save thee.\n\n2\\. By his *joyfulness* when sinners do lay hold on his Mercy. What is God the better, whether we receive his Mercy or no? What is the Fountain profited that others drink of it? Yet such is God’s goodness, that he rejoyceth at the Salvation of sinners, and is glad when his Mercy is accepted off. When the Prodigal Son came home, how glad was the Father? and he makes a Feast to express his joy. This was but a Type or Emblem, to shew how God rejoyceth when a poor sinner comes in, and lays hold of his Mercy. What an Encouragement is here to believe in God, he is a God of Pardons, *Nehem.* 9.17. Mercy pleaseth him, *Micha* 7.18. Nothing doth *prejudice* us but *Unbelief.* Unbelief stops the current of God’s Mercy from running: It shuts up God’s Bowels, closeth the Orifice of Christ’s Wounds, that no healing Vertue will come out, *Matth.* 13.58. *He could do no mighty works there because of their unbelief.* Why dost thou not believe in God’s Mercy? Is it thy sins discourage? God’s Mercy can pardon great sins, nay, because they are great, *Psal.* 25.11. The Sea covers great Rocks as well as lesser Sands; some that had an hand in crucifying Christ, found Mercy. As far as the Heavens are above the Earth so far is God’s Mercy above our sins, *Isa.* 55.9. What will tempt us to believe, if not the Mercy of God?\n\n*Use* 3. *of Caution.* Take heed of Abusing of this Mercy of God. Suck not Poison out of the sweet Flower of God’s Mercy; Do not think, that because God is merciful, you may go on in *sin*; this is to make Mercy become your Enemy. None might touch the Ark but the Priests, who by their Office were more holy. None may touch this Ark of God’s Mercy, but such as are resolved to be holy. To sin because Mercy abounds, is the Devil’s Logick. He that sins because of Mercy, is like one that wounds his Head because he hath a Plaister: He that sins because of God’s Mercy, shall have Judgment without Mercy. Mercy abused turns to Fury. *Deut.* 29.19. *If he bless himself, saying, I shall have peace though I walk after the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him, but the anger of the Lord, and his jealousie shall smoak against that man.* Nothing sweeter then Mercy when it is improved, nothing fiercer when it is abused. Nothing colder than Lead when it is taken out of the *Mine,* nothing more scalding than Lead when it is heated. Nothing blunter than Iron, nothing sharper when it is whetted. *Psal.* 103.17. *The mercy of the Lord is upon them that fear him.* Mercy is not for them that sin and fear not, but for them that fear and sin not. God’s Mercy is an holy Mercy, where it pardons it heals.\n\nQuest. *What shall we do to be interested in God’s Mercy?*\n\n*Answ.* 1. Be sensible of *your wants.* See how you stand in need of Mercy, pardoning, saving Mercy. See your selves Orphans; *Hos.* 14.3. *In thee the fatherless* findeth Mercy. God bestows the Alms of Mercy only on such as are indigent. Be emptied of all Opinion of Self-worthiness. God pours the golden Oil of Mercy into empty Vessels.\n\n2\\. Go to God for Mercy, *Psal.* 51.1. *Have Mercy upon me, O God!* Put me not off with common Mercy that Reprobates may have: Give me not only Acorns, but Pearls: Give me not only Mercy to feed and clothe me, but Mercy to save me; give me the Cream of thy Mercies; Lord! let me have Mercy and Loving kindness: *Psal.* 103.4. *Who crowned thee with loving kindness and tender mercies.* Give me such Mercy as speaks thy electing love to my soul. O pray for Mercy! God hath Treasures of Mercy; Prayer is the Key that opens these Treasures: and in Prayer be sure to carry Christ in your Arms; all Mercy comes through Christ; 1 *Sam.* 7.9. *Samuel* took a *sucking Lamb.* Carry the Lamb Christ in your Arms, go in his Name, present his Merits, say, Lord! here is Christ’s Blood, which is the price of my pardon: Lord, shew me Mercy, because Christ hath purchased it. Though God may refuse us when we come for Mercy in our own Name, yet not when we come in Christ’s Name: Plead Christ’s Satisfaction, and this is such an Argument as God cannot deny.\n\n*Use* 4. It exhorts such as have found Mercy to three Things: 1. To be upon Mount *Gerizim,* the Mount of Blessing and Praising. They have not only heard the King of Heaven is merciful, but they have found it so: the Hony-comb of God’s Mercy hath drop’d upon them; when in wants, Mercy supplied them; when they were nigh unto Death, Mercy raised them from the Sick-bed; when covered with guilt, Mercy pardoned them. *Psal.* 103.1. *Bless the Lord, O my Soul, and all that is within me bless his holy Name.* O! how should the Vessels of Mercy run over with Praise: 1 *Tim.* 1.13. *Who was before a Persecutor, and injurious, but 〈 in non-Latin alphabet 〉 I obtained Mercy.* I was bemiracled with Mercy: as the Sea overflows and breaks down the Banks, so the Mercy of God did break down the Banks of my Sin, and Mercy did sweetly flow into my Soul. You that have been Monuments of God’s Mercy, should be Trumpets of Praise: You that have tasted the Lord is gracious, *tell others* what *Experiences* you have had of God’s Mercy, that you may encourage them to seek to him for Mercy; *Psal.* 66.16. *I will tell you what God hath done for my Soul.* When I found my heart dead, God’s Spirit did come upon me mightily, and the blowing of that wind made the withering flowers of my Grace revive. O! tell others of God’s goodness, that you may set others a blessing him, and that you may make God’s Praises live when you are dead.\n\n2\\. To love God. Mercy should be the Attractive of Love; *Psal.* 18.1. *I will love thee, O Lord my strength.* The Hebrew word for Love, *ercameca,* signifies Love out of the inward Bowels. God’s Justice may make us fear him, his Mercy may make us love him. If Mercy will not produce Love, what will? We are to love God for giving us Food, much more for giving us Grace; for *sparing* Mercy, much more for *saving* Mercy. Sure that Heart is made of Marble, which the Mercy of God will not dissolve into Love. *I would hate my own Soul* (saith St. *Austin) if I did not find it loving God.*\n\n3\\. To imitate God in shewing *Mercy.* God is the *Father of Mercy:* shew your selves to be his Children, by being like him. St. *Ambrose,* The sum and definition of Religion is, Be *rich* in *works* of *Mercy,* be helpful to the Bodies and Souls of others. Scatter *your golden* Seeds; let *the Lamp* of your profession be fill’d with the Oil of Charity. Be merciful in giving and forgiving. *Be ye merciful as your heavenly Father is merciful.*"},{"number":14,"title":"Of the Truth of GOD","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"The next Attribute is God’s *Truth*; Deut. 32.4.—*A God of Truth, and without Iniquity, just and right is he.* Psal. 57.10. *For thy Mercy is great unto the Heavens, and thy Truth unto the Clouds.* A God of Truth; *Psal.* 86.15. —*Plenteous in Truth.* God is 〈 in non-Latin alphabet 〉, the Truth. He is true, 1. in a *Physical* sence; True in his Being: he hath a real Subsistance, and gives a Being to others. 2. He is true in a *Moral* sence; he is true, *sine errore,* without Errours, *& sine fallacia,* without Deceit. God is *prima veritas,* the Pattern and Prototype of Truth. There is nothing true but what is *in* God, or comes *from* God. I shall now speak of God’s Truth as it is taken for his Veracity, in making good of his Promises: 1 *Kings* 8.56. *There hath not failed one word of all his good promise:* The Promise is God’s Bond, God’s Truth is the Seal set to his Bond. This is the thing to be explicated and discussed, God’s Truth in fulfilling his Promises.\n\nThere are two things to be observed in the Promises of God to Comfort us: 1. The Power of God, whereby he is able to fulfil the Promise. God hath promised to subdue our Corruption, *Micha* 7.19. *He will subdue our iniquities.* O! saith a Believer, my Corruption is so strong, that sure I shall never get the mastery of it: but the power of God can fulfil his Promise. Thus *Abraham* look’d at God’s Power, *Rom.* 4.21. *Being fully perswaded that what God had promised, he was able to perform.* He believed that that God, who could make a World, could make dry Breasts give suck. This is Faith’s support, there is nothing too hard for God. He that could bring water out of a Rock, is able to bring to pass his Promises.\n\n2\\. The *Truth* of God in the Promises: God’s Truth is the *Seal* set to the Promise. *Titus* 1.2. *In hope of eternal life, which God that cannot lie hath promised.* Eternal *Life,* there is the sweetness of the Promise: *God which cannot lie,* there is the certainty of it. *Mercy* makes the Promise, *Truth* fulfils it. God’s Providences are *uncertain,* but his Promises are the *sure Mercies* of *David.* Acts 13.34. *God is not a man that he should repent,* 1 Sam. 15.29. The word of a Prince cannot always be taken, but God’s Promise is inviolable. God’s Truth is one of the richest Jewels of his Crown, and he hath *pawned* this Jewel in a Promise; 2 *Sam.* 23.5. *Although my House be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure.* Although my *House be not so*] That is, though I fail much of that exact Purity the Lord requires, yet he hath made with me an everlasting *Covenant,* that he will pardon, adopt, and glorifie me; and this Covenant is ordered in all things *sure: The Elements shall melt with fervent heat,* but this Covenant abides firm and inviolable, being sealed with the Truth of God: nay, God hath added to his Word, his Oath, *Hebr.* 6.17. wherein God pawns his Being, Life, Righteousness, to make good the Promise. If as oft as we *break our Vows* with God, he should *break Promise* with us, it would be very sad; but his Truth is engaged in his Promise, therefore it is like the Law of the *Medes* and *Persians,* which cannot be altered. *We are not* (saith *Chrysostom) to believe our Sences so much, as we are to believe the Promises*; 〈 in non-Latin alphabet 〉, &c. Our Sences may fail us, but the Promise cannot, being built upon the *Truth* of God; God will not *deceive* the Faith of his People, nay he cannot; *God which cannot lie hath promised:* He can as well part with his *Deity,* as his *Verity.* God is said to be *abundant in Truth,* Exod. 34.6. What is that? *viz.* if God hath made a Promise of Mercy to his People, he will be so far from coming short of his word, that he will be *better* than his word. God often doth more then he hath said, never less. He is abundant in Truth.\n\n1\\. The Lord may sometimes *delay* a Promise, but he will not *deny.* He may delay a Promise. God’s Promise may lye a good while, as Seed under ground, but at last it will spring up into a Crop. God promised to deliver *Israel* from the Iron Furnace, but this Promise was above four hundred years in travail before it brought forth. *Simeon* had a Promise, that he should not depart hence *till he had seen the Lords Christ,* Luke 2.26. but it was a long time first, but a little before his Death, that he did see Christ. But though God *delay* the Promise, he will *not deny.* Having given his Bond, in due time the Money will be paid in.\n\n2\\. God may *change* his Promise, but he will not *break* his Promise. Sometimes God doth change a *Temporal* Promise into a *Spiritual.* Psal. 85.12. *The Lord shall give that which is good:* Perhaps this may not be fulfilled in a *Temporal* Sence, but a *Spiritual.* God may let a Christian be cut short in Temporals, but God makes it up in Spirituals. If he doth not encrease the Basket and the Store, he gives encrease of Faith, and inward Peace; here he changeth his Promise, but he doth not break it, he gives that which is *better.* If a Man promiseth to pay me in Farthings, and he pays me in a better Coin, in Gold, he doth not break his Promise; *Psal.* 89.33. *I will not suffer my faithfulness to fail:* in the Hebrew it is *ve lo ashakka,* to *lye.*\n\n*Object.* 1. But how doth this consist with the Truth of God? he saith he will have *all* to be *saved,* 1 *Tim.* 2.4. yet some perish.\n\n*Resp.* St. *Austin* understands it not of every Judicial Person, but some of all sorts shall be saved: As in the Ark, God saved all the living Creatures; not every Bird or Fish were saved, for many perished in the Flood; but *all,* that is, some of every kind were saved; so God will have all to be saved, that is, some of all Nations.\n\n*Object.* It is said, *Christ died for all; He is the Lamb of God that takes away the sins of the World,* Joh. 1.29. How doth this consist with God’s Truth, when some are *vessels of wrath?* Rom. 9.22.\n\n*Answ.* 1. We must distinguish of *World.* The World is taken either in a *limited* sence, for the World of the Elect, or in a *larger* sence, for both Elect and Reprobates. *Christ takes away the sins of the world,* that is, the world of the Elect.\n\n2\\. We must distinguish of Christ’s dying for the World. Christ died sufficiently for all, not effectually. There is the *value* of Christ’s Blood, and the *Virtue:* Christ’s Blood hath value enough to Redeem the whole World, but the virtue of it is applied only to such as believe; Christ’s Blood is *meritorious* for all, not *efficacious.* All are not saved, because some put away Salvation from them, *Acts* 13.46. and vilifie Christ’s Blood, counting it an unholy thing, *Hebr.* 10.29.\n\n*Use* 1. Here is a great *Pillar* for our Faith, the *Truth* of God. Were not he a God of Truth, how could we *believe* in him? our Faith were Fancy. But he is Truth it self, and not a word he hath spoken shall fall to the ground: *Truth is the object of Trust.* The Truth of God is an unmoveable Rock, we may venture our Salvation here. *Isa.* 59.15. *Truth faileth*; Truth *on Earth* doth, but not Truth *in Heaven:* God can as well cease to be *God,* as cease to be *True.* Hath God said he *will be good to the Soul that seeks him,* Lam. 3.25. he will *give rest to the weary, Matth.* 11.28. Here is a safe Anchor hold, he will not alter the thing which is gone forth of his Lips. The Publick Faith of Heaven is engaged for Believers, can we have better Security? The whole Earth hangs upon the word of God’s Power, and shall not our Faith hang upon the Word of God’s Truth? where can we rest our Faith but upon God’s faithfulness? There is *nothing* else we can believe in, but the Truth of God; we cannot trust in an Arm of Flesh, we cannot trust in our own Hearts; this is to build upon the Quicksands; but the Truth of God is a *golden Pillar* for Faith to stay upon: God cannot deny himself; 2 *Tim.* 2.13. *If we believe not, yet he abideth faithful; he cannot deny himself.* Not to believe God’s Veracity, is to affront God; 1 *John* 5.10. *He that believeth not hath made God a lyar.* A Person of Honour cannot be more affronted or provoaked, then when he is not believed. He that denies God’s Truth, makes the Promise no better than a *forged Deed*; and can there be a greater affront offered to God.\n\n*Use* 2. *of Terrour to the Wicked.* God is a God of Truth, and he *is* true in his *Threatnings*; the Threatnings are a flying Roll against sinners. God hath threatned to *wound the hairy scalp of every one that goes on still in his Trespasses,* Psal. 68.21. He hath threatned to *judge Adulterers,* Hebr. 13.3. to be avenged upon the *malitious*; Psal. 10.14. *Thou beholdest mischief and spight, to requite it with thy own hand:* To *rain fire and brimstone* upon the sinner, *Psal.* 11.6. And God is as *true* in his *Threatnings* as his *Promises*; God hath oft (to shew his Truth) executed his Threatnings, and let his Thunder-bolts of Judgment fall upon Sinners in this Life: He struck *Herod* in the act of his Pride: He hath punished Blasphemers; *Olympius,* an *Arrian* Bishop, reproached and blasphemed the blessed Trinity, immediately Lightning fell down from Heaven upon him, and consumed him. God is as true in his Threatnings, as in his Promises. Let us fear the Threatning, that we may not feel it.\n\n*Use* 3. Is God a God of Truth, let us be *like God in Truth.* 1. We must be true in our *Words. Pythagoras* being asked what made Men like God? answered, *Cum vera loquuntur,* when they speak Truth. It is the note of a Man that shall go to Heaven, *Psal.* 15.2. *He speaketh the Truth from his heart.* Truth in words is opposed, 1. to *Lying,* Eph. 4.25. *Putting away lying, speak every one truth to his neighbour.* Lying is when one speaks that for a truth, which he knows to be false. A Lier is most opposite to the God of Truth. There is, as *Austin* saith, two sorts of Lies, 1. *Mendacium Officiosum,* an *Officious Lie,* when a Man tells a Lie for his Profit, as when a Trades-man saith his Commodity cost him so much, when perhaps it did not cost him half so much. He that will lie in his Trade, shall lye in Hell. 2. *Mendacium Jocosum,* a *jesting Lie,* when a Man tells a Lie in sport to make others merry: he goes laughing to Hell. When you tell a Lie, you make your selves like the Devil; *John* 8.44. *The Devil is a lier, and the Father of it.* He deceived our first Parents by a Lie. Some are so wicked, that they will not only speak an Untruth, but will Swear to it; nay, they will wish a *Curse* upon themselves, if that Untruth be not true. As I have read of a Woman (one *Anne Averies*) 1575. who being in a Shop, wished that she might sink if she had not paid for the Wares she took; she fell down speechless immeditately, and died in the place. A Lier is not fit to live in a Commonwealth. Lying takes away all *Society* and Converse with Men. How can you Converse with him whom you cannot believe what he saith? Lying shuts Men out of Heaven, *Rev.* 22.25. *Without are Dogs, and whosoever loveth and maketh a lie.* And as it is a great sin to *tell* a lie, so it is a worse sin to teach a lye, *Isa.* 9.15. *The Prophet that teacheth lies.* He who broacheth Errour, teacheth Lies; he spreads the Plague; he not only damns himself, but helps to damn others. 2. Truth in words is opposed to *Dissembling.* The Heart and Tongue should go together, as the Dial goes exactly with the Sun. To speak fair to ones Face, and not to mean what one speaks, is no better then a lie; *Psal.* 55.21. *His words were smoother than oil, but war was in his heart.* Some have an Art at this, they can *flatter* and *hate. Hierom* speaking of the *Arrians,* saith, *They pretended friendship, they kissed my hands, but plotted mischief against me.* Psal. 29.5. *A man that flattereth his neighbour, spreadeth a net for his feet. Impia sub dulci melle venena latent*—Falshood in Friendship is a lie. Counterfeiting of *Friendship* is worse then counterfeiting of *Money.* This is contrary to God, who is a God of Truth.\n\n2\\. We must be true in our *Profession* of *Religion.* Let Practice go along with Profession; *Eph.* 4.24. *Righteousness and true Holiness.* Hypocrisie in Religion is a Lie. The Hypocrite is like a Face in a Glass, there is the show of a Face, but no true Face: So he makes a shew of Holiness, but hath no Truth of it; ’tis but the Face in the Glass. *Ephraim* pretended to be that which he was not, and what saith God of him? *Hos.* 11.12. Ephraim *compasseth me about with lies.* By a lie in our *words* we deny the Truth, by a lie in our *profession* we disgrace it. Not to be what we profess to God, is telling a lie; and the Scripture makes it little better than Blasphemy, *Rev.* 2.9. *I know the blasphemy of them that say they are Jews, and are not.* O! I beseech you labour in this to be like God, he is a God of Truth, he can as well part with his Deity as his Verity; be (I say) like God, be true in your Words, be true in your Profession; God’s Children are *Children* that will not lie, *Isa.* 63.9. When God sees *Truth in the inward parts,* and *lips in which is no guile,* now he sees his own *Image* in you: This draws God’s Heart towards you; Likeness draws Love."},{"number":15,"title":"But One GOD","part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. V. The fifth Question is, *Are there more Gods then one?*\n\nAnsw. *There is but one, only the living and true God.*\n\nThat there is a God hath been proved, and those that will not believe the Verity of his Essence, shall feel the Severity of his Wrath, *Deut.* 6.4. *Hear,* O Israel, *the Lord our God is One Lord.* He is the *only God,* Deut. 4.39. *Know therefore this day, and consider it in thy heart, that the Lord he is God in Heaven above, and upon the Earth beneath there is none else.* Isa. 45.21. A just God and a Saviour, *There is none beside me.* There are many *titular* Gods; Kings represent God; their Regal Scepter is an Emblem of his Power and Authority. Judges are called *Gods,* Psal. 82.5. *I have said ye are Gods,* (viz.) set in God’s place to do Justice; but *dying Gods,* vers. 7. *Ye shall dye like men,* 1 Cor. 8.5, 6. There be that are *called Gods,* but to us there is but *One God.*\n\nArgument 1. There is but one *first Cause,* that hath its Being of it self, and on which all other Beings depend. As in the Heavens the *primum Mobile* moves all the other Orbs, so God gives Life and Motion to every thing existent. There can be but one God, because there is but one first Cause.\n\n2\\. There is but one *infinite Being,* therefore there is but one God. There cannot be two Infinites, *Jer.* 23.24. *Do not I fill heaven and earth, saith the Lord?* If there be one *Infinite,* filling all places at once, how can there be any room for another Infinite to subsist.\n\n3\\. There is but one *Omnipotent Power*; if there be two Omnipotents, then we must always suppose a Contest between these two, that which one would do, the other Power being Equal, would oppose, and so all things would be brought into a Confusion. If a Ship should have two Pilots of equal Power, one would be ever crossing the other; when one would Sail the other would cast Anchor; here were a Confusion, and the Ship must needs perish. The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument that there is but one Omnipotent, one God that rules all. *Isa.* 44.6. *I am the first, and I am the last, and beside me there is no God.*\n\n*Use* 1. *of Information.* If there be but one God, then it excludes all other Gods. Some have fained that there were two Gods, so the *Valentinians*; others, that there were many Gods, so the *Polytheites*; the *Persians* worshipped the Sun, the *Egyptians* the Lion and Elephant, the *Grecians* worshipped *Jupiter; These,* I may say *err, not knowing the Scriptures,* Matth. 22.29. Their Faith is a Fable. *God hath given them up to strong delusions, to believe a lie, that they may be damned,* 2 Thess. 2.11.\n\n2\\. If there be but one God, then there can be but One true Religion in the World, *Eph.* 4.5. 〈 in non-Latin alphabet 〉, *one Lord, one Faith.* If there were *many Gods,* then there might be *many Religions,* every God would be worshipped in his way; but if there be but one God, there is but one Religion; one Lord, one Faith. Some say we may be saved in any Religion; ’tis absurd to imagine, that God, who is *one in Essence,* should appoint several Religions in which he will be worshipped. ’Tis as dangerous to set up a false Religion, as to set up a false God. There are many ways to Hell; Men may go thither which way their Fancy leads them; but there is but one direct Road to Heaven, *viz.* Faith and Holiness. There is no way to be saved in but this: as there is but one God, so there is but one True Religion.\n\n3\\. If there be but one God, then you have but One that you need chiefly study to please, and that is God. If there were divers Gods, we should be hard put to it how to please them all; one would command one thing, another the quite contrary, and to please two contrary Masters is impossible: but there is but *one God,* therefore you have but *one to please.* As in a Kingdom there is but one King, therefore every one seeks to ingratiate himself into his favour, *Prov.* 19.6. so there is but one true God; therefore here lies our main work, to please him. Be sure to please God, whoever else you displease. This was *Enoch*’s Wisdom, *Hebr.* 11.5. he had this Testimony before he died, that *he pleased God.*\n\nQuest. *What doth this pleasing God imply?*\n\n*Answ.* 1. We please God when we comport with his Will. ’Twas Christ’s meat and drink to do his Father’s will, *John* 4.34. and so he *pleased* him, *Matth.* 3 17. *A voice came from heaven, saying, this is my beloved son in whom I am well pleased.* It is the will of God that we should be holy, 1 *Thess.* 4.3. Now when we are bespangled with Holiness, our Lives are walking Bibles: this is according to God’s will, and it pleaseth him.\n\n2\\. We please God when we do the *Work* that he sets us about, *John* 17.4. *I have finished the work which thou gavest me to do,* viz. my mediatory work. Many finish their *lives,* but do not finish their *work.* Our work God hath cut out for us, is to observe the *first* and *second Table.* In the *first* is set down our duty towards God; in the *second* our duty towards Man. Such as make *Morality* the chief and sole part of Religion, set the second Table above the first; nay, they take away the first Table: for if Prudence, Justice, Temparance, be enough to save, then what needs the first Table? and so our worship towards God shall be quite left out. But those two Tables which God hath joyned together, let no Man put asunder.\n\n3\\. We please God when we dedicate our Heart to give him the best of every thing. *Abel* gave God the fat of the Offering, *Gen.* 4.4. *Domitian* would not have his Image carved in Wood or Iron, but in Gold. Then we please God, when we serve him with love, fervency, alacrity, we give him golden Services; herein lies our Wisdom and Piety, to please God; there is but one God, therefore there is but one whom we have chiefly to please, namely God.\n\n4\\. If there be but one God, then we must *pray to none* but God. The Papists pray to Saints and Angels: 1. To *Saints*; a Popish Writer saith, *When we pray to the Saints departed, they being touched with compassion, say the like to God for us, as the Disciples did to Christ for the Canaanitish Woman,* Matth. 15.23. *Send her away, for she crieth after us.* The Saints above know not our Wants, *Isa.* 63.16. *Abraham* is *ignorant of us*; or if they did, we have no warrant to pray to them. Prayer is 〈 in non-Latin alphabet 〉, a part of Divine Worship which must be given only to God. 2. They pray to *Angels.* Angel-worship is forbidden, *Col.* 2.18, 19. and that we may not pray to Angels, is clear from *Rom.* 10.14. *How shall they call upon him in whom they have not believed?* We may not pray to any, but whom we may believe in; but we may not believe in an Angel, *ergo,* we may not pray to him. There is but one God, and it is a sin to invocate any but only God.\n\n5\\. If there be but one God, who is *above all,* Ephes. 4.6. then he must be loved above all. 1. We must love him with a love of *Appreciation*; set the highest estimate on him who is the only Fountain of Being and Bliss. 2. We must love him with a love of *Complacency. Amor est complacentia amantis in amato,* Aquin. Our love to other things must be more indifferent; some drops of love may run beside to the Creature, but the full stream must run towards God; the Creature may have the Milk of our love, but we must keep the Cream of our love for God. God who is above all, must be loved above all; *Psal.* 73.25. *There is none on earth whom I desire in comparison of thee.*\n\n*Use* 2. *of Caution.* If there be but one God, then let us take heed of setting up more Gods then one. *Psal.* 16.4. *Their sorrows shall be multiplied, that hasten after another God: their Drink-offerings of Blood will I not offer, nor take up their Names into my lips.* God is a jealous God, and he will not endure that we should have other Gods. ’Tis easie to commit Idolatry with the Creature. 1. Some make a God of Pleasure, 2. *Tim.* 3.4. 〈 in non-Latin alphabet 〉, *Lovers of pleasure more then lovers of God.* Whatever we love more then God, we make a God. 2. Others make *Money* their God. The Covetous Man worships the Image of Gold, therefore is called an *Idolater,* Eph. 5.5. that which a Man trusts to, he makes his God, but he makes the *wedge of Gold* his Hope. He makes Money his Creator, Redeemer, Comforter. ’Tis his *Creator*; if he hath Money, then he thinks he is made. It is his *Redeemer*; if he be in danger, he trusts in his Money to redeem him out. It is his *Comforter*; if at any time he be sad, the golden Harp drives away the Evil Spirit. So that Money is his God; God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth. 3. Another makes a God of his *Child,* sets his Child in God’s room, and so provokes God to take it away. If you lean too hard upon a Glass, it will break; many break their Children, by leaning too hard upon them. 4. Others make a God of their *Belly,* Phil. 3.19. *Whose God is their Belly. Clemens Alexandrinus* writes of a Fish that hath its heart in its Belly; an Emblem of *Epicures,* their Heart is in their Belly; they mind nothing but indulging the Sensual Appetite; they do *sacrificare lari,* their Belly is their God, and to this they pour Drink-offerings: Thus Men make many Gods. The Apostle names the wicked Man’s *Trinity,* 1 John 2.16. *The lust of the flesh, the lust of the eye, the pride of life.* The lust of the flesh, *Pleasure*; the lust of the eye, *Money*; Pride of Life, *Honour.* O take heed of this! whatever you Deifie besides God, will prove a Bramble, and Fire will come out of this Bramble, and devour you, *Judges* 9.15.\n\n*Use* 3. *of Reproof.* If the Lord Jehovah be the only true God, then it reproves those who *renounce* the true God; I mean such as seek to *familiar Spirits*: this is too much practised among them that call themselves Christians. ’Tis a sin condemned by the Law of God, *Deut.* 18.11. *There shall not be found among you any that consults with familiar Spirits.* How ordinary is this? If People have lost any of their Goods, they send to Wizards to know how they may come by their Goods again. What is this but consulting with the Devil? and so you renounce God and your Baptism. What? because you have lost your Goods, will you lose your Souls too? 2 *Kings* 1.6. *Thus saith the Lord, Is it not because there is not a God in* Israel *that thou sendest to enquire of* Baal-zebub? so is it not because you think there is not a God in Heaven, that you ask Counsel of the Devil? If any here be guilty, be deeply humbled, you have renounced the true God; better be without the Goods you have lost, then have the Devil help you to them again.\n\n*Use* 4. *of Exhortation.* If there be but one God, as God is On, so let them that *serve him be One.* This is that Christ prayed so heartily for, *John* 17.21. *That they all may be One.* Christians should be One, 1. in *Judgment;* the Apostle exhorts to *be all of one mind,* 1 *Cor.* 1.10. How sad is it to see Religion wearing a Coat of divers Colours, to see Christians of so many *Opinions,* and going so many *different ways.* It is Satan hath sown these Tares of Division, *Matth.* 13.39. he first divided Men from God, and now divides one Man from another. 2. One in *Affection.* They should have *one Heart*; Acts 4.32. *The multitude of them that believed were of one heart, and of one soul.* As in Musick, though there be several strings of a Viol, yet all make one sweet harmony, so though there are several Christians, yet there should be one sweet harmony of Affection among them. There is but one God, and they that serve him should be one. There is nothing would render the true Religion more lovely, or make more Proselytes to it, than to see the Professors of it tied together with the heart-strings of love, *Psal.* 133.1. *Behold how good and pleasant a thing it is to see brethren live together in unity!* It is as the sweet Dew on *Hermon,* and the fragrant Ointment poured on *Aaron*’s Head. If God be one, let all that profess him be *One,* of one mind, and one heart; this fulfils Christ’s Prayer, *that they all may be one.*\n\n2\\. If there be but one God, let us labour to clear the Title that this God is ours, *Psal.* 48.14. *This God is our God.* What Comfort can it be to hear that there is a God, and that he is the only God, unless he be our God. What is *Deity* without *Propriety?* O let us labour to clear the Title; beg the Holy Spirit; the Spirit works *faith,* by faith we are *one* with Christ, and through Christ we come to have God for our God, and so all his glorious fulness is made over to us by a Deed of Gift.\n\n*Use* 5. What Cause have we to be thankful that we have the knowledge of the *only true God.* How many are brought up in blindness? some worship *Mahomet,* divers of the *Indians* worship the Devil, they light a Candle to him, that he should not hurt them. Such as know not the true God, must needs stumble into Hell in the dark. O be thankful that we are born in such a Climate where the Light of the Gospel hath shined! To have the knowledge of the true God, is more then if we had *Mines of Gold, Rocks of Diamonds, Islands of Spices,* especially if God hath *savingly revealed* himself to us, if he hath given us *eyes* to see the light, if we so know God, as to be known of him, as to love him, and believe in him, *Matth.* 11.25. We can never be enough thankful to God, that he hath hid the knowledge of himself from the *wise and prudent* of the World, and hath revealed it unto us."},{"number":16,"title":"The TRINITY","part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. VI. *How many Persons are there in the Godhead?* Resp. *Three Persons, yet but one God,* 1 John 5.7. *There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one.*\n\nGod is but *One,* yet there are three distinct Persons subsisting in one God-head. This is a sacred Mystery, which the *Light within* could never have discovered. As the two *Natures* in Christ, yet but *one Person,* is a wonder, so three Persons, yet but one God-head. I am in a great deep, the Father God, the Son God, the Holy Ghost God, yet not three Gods, but one God. The three Persons in the blessed Trinity are *distinguished,* but not *divided; three Subsistances,* but *one Essence.* This is a Divine *Riddle,* where one makes three, and three make but one. Our narrow Thoughts can no more comprehend the Trinity in Unity, then a little Nutshel will hold all the Water in the Sea. Let me shadow it out by this similitude: In the Body of the Sun, there is the Substance of the Sun, the Beams, and the Heat; the Beams are begotten of the Sun, the Heat proceeds both from the Sun and the Beams; but these three, though different, are not divided; they all three make but one Sun. So in the blessed Trinity, the Son is begotten of the Father, the Holy Ghost proceeds from both, yet though they are three distinct Persons, yet but one God. First let me speak of the Unity in Trinity, then of the Trinity in Unity.\n\n1\\. Of the *Unity* in *Trinity.* The Unity of the Persons in the Godhead consists in two things.\n\n1\\. The *identity* of *Essence.* In the Trinity there is an Oneness of Essence: the three Persons are of the same Divine Nature and Substance: so that *in Deo non est magis & minus,* there are no degrees in the Godhead; one Person is not God more then another.\n\n2\\. The Unity of the Persons in the Godhead, consists in the mutual in-being of them, or their being in one another. The three Persons are so united, that one Person is in another, and with another, *John* 17.21. *Thou Father art in me, and I in thee.*\n\n2\\. Let me speak of the *Trinity in Unity.* 1. The first Person in the Trinity is *God* the *Father.* He is call’d the first Person in respect of *Order* not *Dignity*; for God the Father hath no essential Perfection which the other Persons have not. He is not more wise, more holy, more powerful then the other Persons are; a Priority, not Superiority.\n\n2\\. The second Person in the Trinity is *Jesus Christ,* who is begotten of the Father before all Time, *Prov.* 8.23, 24, 25. *I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought fortth: when there were no fountains abounding with water. Before the mountains were set led: before the hills, was I brought forth.* Which Scripture declares the Eternal Generation of the the Son of God. This second Person in the Trinity, who is Jehovah, is become our Jesus. The Scripture calls him the *Branch* of *David,* Jer. 23.5. and I may call him the Flower of the Virgin, having assum’d our Nature. *By him all that believe are justified,* Acts 13.39.\n\n3\\. The third Person in the Trinity is the *Holy Ghost,* who proceeds from the Father and the Son. His work it is to illuminate the Mind, and inkindle sacred Motions. The Essence of the Spirit is in Heaven, and every where, but the Influence of it is in the Hearts of Believers. This is that blessed Spirit who gives us the holy Unction, 1 *John* 2.20. Though Christ merits Grace for us, it is the Holy Ghost works it in us. Though Christ makes the Purchase, it is the Holy Ghost makes the Assurance, and Seals us up to the Day of Redemption. Thus I have spoken of all the three Persons.—The Trinity of Persons may be proved out of *Matth.* 3.16. *Jesus when he was baptized went up straitway out of the water, and he saw the Spirit of God descending like a Dove, and lighting upon him, and lo a voice from Heaven, saying, This is my beloved Son.* Here are three Names given to the three Persons. He who spake with a Voice from Heaven was God the Father; He who was baptized in *Jordan,* was God the Son; He who descended in the likeness of a Dove, was God the Holy Ghost. Thus I have shewn you the Unity of Essence, and the Trinity of Persons.\n\n*Use* 1. It confutes the Jews and the Turks, who believe only the first Person in the Godhead: this cuts assunder the Sinews of our Comfort. Take away the distinction of the Persons in the Trinity, and you overthrow Man’s Redemption: for, God the Father being offended with Man for sin, how shall he be pacified without a Mediator. This Mediator is Christ, he makes our Peace! and Christ having died, and shed his Blood, how shall this Blood be applied, but by the Holy Ghost? Therefore if there be not three Persons in the Godhead, Man’s Salvation cannot be wrought out. If there be no second Person in the Trinity, then there is no Redeemer. If no third Person, then there is no Comforter. And so the Plank is taken away by which we should get to Heaven.\n\n2\\. It confutes the execrable Opinion of the *Socinians,* who deny the Divinity of the Lord Jesus; they make him only to be a Creature of an higher Rank. As the Papists blot out the Second Commandment, so the *Socinians* would the Second Person in the Trinity. If to oppose Christ’s Members be such a sin, what is it to oppose Christ himself? 1. Jesus Christ is *coequal* with God the Father, *Phil.* 2.6. *He thought it no robbery to be equal with God.* 2. He is *coeternal* with God the Father, *Prov.* 8.23. *I was from the beginning*; for else there was a time when God was without a Son, and so he should be no Father: nay, else there was a time when God was without his glory, for Christ is *the brightness of his Fathers glory,* Hebr. 1.3. 3. He is *coessential* with God the Father. The Godhead subsists in Christ, *Col.* 2.9. *In whom dwells all the fulness of the Godhead bodily.* ’Tis said, not only Christ was *with God* before the beginning, but he *was God,* John 1.1. and 1 *Tim.* 3.16. *God manifest in the flesh.* The Title of Lord so often given to Christ in the New Testament, doth answer to the Title of Jehovah in the Old Testament, *Deut.* 6.5. *Matth.* 22.37. so that Christ hath a Coeternity and Consubstantiality with his Father, *John* 10.30. *I and my Father are One.* It were a Blasphemy for any Angel to speak thus! Yet *further* to prove Christ’s Godhead, consider 1. the glorious incommunicable Attributes belonging to God the Father, are ascribed to Christ. 1. Is God the Father *Omnipotent,* so is Jesus Christ. He is 〈 in non-Latin alphabet 〉, the *Almighty,* Rev. 1.8. he Creates, *Col.* 1.16. 2. Is God the Father *infinitely Immense,* filling all places, *Jer.* 23.24. so is Jesus Christ. While Christ was on the Earth by his bodily presence, he was at the same time in the bosom of his Father, *John* 3.13. in regard of his Divine presence. 2. The same *Jura Regalia,* or Prerogatives Royal which belong to God the Father, belong also to Christ. (1.) Doth God the Father *seal Pardons,* this is a Flower of Christ’s Crown, *Matth.* 9.2. *Thy sins be forgiven thee.* Nor doth Christ only remit sin *organicè,* as Ministers do, by virtue of a Power delegated to them from God; but Christ doth it by his own Power and Authority. (2.) Is God the Father the adequate Object of Faith, is he to be *believed* in, so is the Son, *John* 14.1. (3.) Doth *Adoration* belong to God the Father, so it doth to the Son, *Hebr.* 1.6. *Let all the Angels of God worship him.* How Sacrilegious therefore is the *Socinian,* who would rob Christ of the best Flower of his Crown, his Godhead; they that deny Christ to be God, must greatly wrest, or else deny the Scripture to be the Word of God.\n\n3\\. It confutes the *Arrians,* who deny the Holy Ghost to be God. The Eternal Godhead subsists in the Holy Ghost, *John* 16.13. *He shall guide you into all Truth.* Christ speaks not there of an *Attribute,* but a *Person.* And that the Godhead subsists in the Person of the Holy Ghost, appears thus: The Spirit, who gives diversity of Gifts, is said to be the *same Lord,* and the *same God,* 1 *Cor.* 12.5, 6. The black and unpardonable sin is said, in a special manner, to be committed against the Godhead, subsisting in the Holy Ghost, *Matth.* 12.32. *The mighty power of God is made manifest by the Holy Ghost.* He changeth the Hearts of Men. The Devil would have Christ prove himself to be God, by turning Stones into Bread; but thus the Holy Ghost shews his Godhead, by turning Stones into Flesh, *Ezek.* 36.26. *I will take away the stony heart, and give you an heart of flesh.* Yet further, the power and Godhead of the Holy Ghost appeared in the *effecting* the *glorious Conception* of our Lord Jesus Christ; the very Shadow of the Holy Ghost made a Virgin conceive, *Luke* 1.35. The Holy Ghost works Miracles, which transcend the sphere of Nature; as raising the Dead, *Rom.* 8.11. to him belongs 〈 in non-Latin alphabet 〉, Divine Worship; our Souls and Bodies are the *Temples of the Holy Ghost,* 1 Cor. 6.19. in which Temples he is to be worshipped, *vers.* 20. We are baptized in the Name of the Holy Ghost, therefore either we must believe his Godhead, or renounce our Baptism in his Name. Methinks it were enough for such Men, as have not so much *as heard whether there be an Holy Ghost, or no,* Acts 19.2. to deny his Deity; but that any who go for Christians, should deny this Article of their Creed, seems to me very strange. They who would wittingly and willingly blot out the third Person, shall have their Names blotted out of the Book of Life.\n\n*Use* 2. *of Exhortation.* 1. Believe this Doctrine, the Trinity of Persons in the Unity of Essence. The Trinity is purely an Object of Faith: The Plumb-line of Reason is too short to fathom this Mystery, but where Reason cannot wade, there Faith must swim. There are some Truths in Religion may be demonstrated by Reason, as that there is a God; but the *Trinity* of Persons in *Unity* of Essence is wholly Supernatural, and must be believed by Faith. This Sacred Doctrine, though it be not *against* Reason, yet it is *above* Reason. Those illuminated Philosophers that could find out the Causes of things, and discourse of the Magnitude and Influence of the Stars, the Nature of Minerals, could never by their deepest Search find out the Mystery of the Trinity. This is of Divine Revelation, and must be adored with humble believing: we can be no good Christians, without the firm belief of the Trinity. How can we pray to God the Father, but in the Name of Christ, and through the help of the Spirit. Believe the glorious Trinity. How are the *Quakers* to be abhorr’d, who go under the Name of Christians, yet undervalue and renounce Jesus Christ. I have read of some of the *Quakers,* who speak thus; *We deny the Person of him whom you call Christ, and affirm, That they who expect to be saved by that Christ without, will be damned in that Faith.* Could the Devil himself speak worse Blasphemy? they would pull up all Religion by the Roots, and take away that Corner-stone, on which the Hope of our Salvation is built.\n\n2\\. If there be one God subsisting in three Persons, then let us give 1. Equal Reverence to all the Persons in the Trinity. There is not more or less in the Trinity, the Father is not more God then the Son and Holy Ghost. There is an Order in the Godhead, but no Degrees; one Person hath not a Majority or Supereminency above another, therefore we must give equal Worship to all the Persons, *John* 5.23. *That all Men should honour the Son as they honour the Father.* Adore Unity in Trinity.\n\n2\\. Obey all the Persons in the blessed Trinity, for all of them are God. 1. Obey God the Father. His words, either preceptive or minatory, must be observed. Christ himself, as Man, obeyed God the Father, *John* 4.34. much more then must we, *Deut.* 27.10.\n\n2\\. Obey God the Son, *Psalm* 2.12. *Kiss the Son lest he be angry.* Kiss him with a kiss of Obedience. Christ’s Commands are not grievous, 1 *John* 5.3. Nothing he commands but is for our interest and benefit: O then kiss the Son! Why do the Elders throw down their Crowns at the feet of Christ, and fall down before the Lamb, *Rev.* 4.10, 11. but to testifie their Subjection, and to profess their Readiness to serve and obey him.\n\n3\\. Obey God the Holy Ghost: our Souls are *breath’d into* us by the glorious Spirit, *Job* 33.4. *The Spirit of God hath made me.* Our Souls are adorned by the blessed Spirit. Every Grace is a Divine Sparkle lighted in the Soul by the Holy Ghost. Nay more, the Spirit of God sanctified Christ’s Humane Nature, he united it with the Divine, and fitted the Man Christ to be our Mediator. Well then doth this third Person in the Trinity, the Holy Ghost, deserve to be obeyed; he is God, and this Tribute of Homage and Obedience is to be paid him by us."},{"number":17,"title":"Of the CREATION","part":null,"questions":[7,8,9,10],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. VII. *What are the Decrees of God?*\n\n*The Decrees of God are his eternal purpose, according to the counsel of his own will, whereby for his own glory he hath foreordained whatsoever shall come to pass.*\n\nI should come now to speak concerning the Decrees of God, but I have already spoken something to this under the Attribute of God’s Immutability, God is unchangeable in his Essence, and he is unchangeable in his Decrees, his Counsel shall stand, he hath decreed the Issue of all things, and carries them on to their Period by his Providence; and therefore I shall proceed to the Execution of his Decrees.\n\n*Quest.* VIII. The next Question is, *What is the Work of Creation?*\n\n*Resp. It is God’s making all things of nothing by the word of his power, &c.* Gen. 1.1. *In the beginning God created the Heaven and the Earth.*\n\nThe Creation is glorious to behold; it is a pleasant and fruitful study. Some think that *Isaac,* when he went abroad into the Fields to meditate, it was in the Book of the Creatures. The Creation is the Heathen Man’s Bible, the Ploughman’s Primmer, the Travellers Perspective Glass, through which he receives the Species and Representation of those infinite Excellencies which are in God. The Creation is a large Volume, in which God’s Works are bound up; and this Volume hath three great Leaves in it, Heaven, Earth, Sea.\n\nThe Author of the Creation is God, so it is in the Text, 〈 in non-Latin alphabet 〉 *God created.* The World was created *in time,* and could not be from Eternity, as *Aristotle* thought. The World must have a Maker, it could not make it self. If one should go into a far Country, and see stately Edifices there, he would never imagine that these could build themselves, but that there had been some Artificer there to raise such goodly Structures; so this great Fabrick of the World could not create it self, it must have some Builder and Maker, and that is God. *In the beginning God created:* To imagine that the Work of the Creation was not framed by the Lord Jehovah, is as if we should conceive a curious Lanskip to be drawn without the Hand of a Limner, *Acts* 17.24. *God that made the World, and all things therein.*\n\nIn the work of the Creation there are two things to be considered: The making of it The adorning of it.\n\nI. The *making* of the World. Here consider, 1. God made the World without any praeexistent Matter. This is the difference between Generation and Creation. In Generation there is *materia habilis & disposita,* some Matter to work upon. But in Creation there is no praeexistent Matter. God brought all this glorious Fabrick of the World out of the Womb of Nothing. We see our *Beginning,* it was *of Nothing.* Some brag of their Birth and Ancestry, you see how little cause they have to boast, they came of Nothing.\n\n2\\. God made the World with a Word. When *Solomon* was to build a Temple he needed many Workmen, and they all had Tools to work with, but God wrought without Tools, *Psal.* 33.6. *By the word of the Lord were the Heavens made.* The Disciples wondered that Christ could with a word calm the Sea, *Matth.* 8.26, 27. But it was more with a word to make the Sea.\n\n3\\. God made all things at first *very good,* Gen. 1.31. no defect or deformity. The Creation came out of God’s hands a curious Piece; it was a fair Copy, without any Blot, written with God’s own fingers, *Psal.* 8.3. So perfect was God’s Work.\n\nII. The *adorning* of the World. First God made this great Lump and Mass, *Rudis indigestaque moles,* and then *beautified* it, and put it into a dress. He *divided* the Sea and the Earth, he deck’d the Earth with Flowers, the Trees with Fruit, but what is Beauty when it is mask’d over? Therefore that we might behold this glory, God made the *Light.* The Heavens were bespangled with Sun, Moon, and Stars, that so the Worlds Beauty might be beheld and admired. God in the Creation began with things *less noble* and *excellent,* Vegetables and Sensitives, and then the Rational Creatures, Angels and Men. Man was the most *exquisite Piece* in the Creation: he is a Microcosme, or little World. Man was made with deliberation and counsel, *Gen.* 1.26. *Let us make Man.* It is the manner of Artificers to be more then ordinary accurate, when they are about their Master-pieces. Man was to be a Master-piece of this *visible World,* therefore God did consult about the making of so rare a Piece. A Solemn Councel of the Sacred Persons in the Trinity was call’d, *Let us make Man*; and *let us make him in our own Image.* On the King’s Coin his Image or Effigies is stamp’d, so God stamp’d his Image on Man, and made him partake of many Divine qualities.\n\nI shall speak 1. of the Parts of Man’s Body: 1. The *Head,* the most excellent Architectonical Part, ’tis the Fountain of Spirits, and the Seat of Reason. In Nature the Head is the best Piece, but in Grace the Heart excels. 2. The *Eye.* It is the Beauty of the Face; it shines and sparkles like a lesser Sun in the Body. The Eye occasions much sin, and therefore well may it have Tears in it. 3. The *Ear*; which is the Conduit-pipe through which Knowledge is conveyed. Better lose our seeing than our hearing, for *faith cometh by hearing,* Rom. 10.17. To have an Ear open to God, is the best Jewel on the Ear. 4. The *Tongue. David* calls the Tongue his *glory,* Psal. 16.9. because it is an Instrument to set forth the Glory of God: The Soul at first was a Viol in tune to praise God, and the Tongue did make the Musick. God hath given us two Ears, but one Tongue, to shew that we should be swift to hear, but slow to speak. God hath set a double fence before the Tongue, the Teeth and the Lips, to teach us to be wary that we offend not with our Tongue. 5. The *Heart.* This is a noble part and Seat of Life:\n\n2\\. The *Soul* of Man: This is the Man of the Man. Man, in regard of his Soul, partakes with the Angels; nay, as *Plato* saith, the Understanding, Will, and Conscience are a Glass that resemble the Trinity. The Soul is the Diamond in the Ring, 〈 in non-Latin alphabet 〉, the Soul is a Vessel of Honour; God himself is serv’d in this Vessel. It is a Sparkle of Coelestial Brightness, saith *Damascene.* If *David* did so admire the rare Contexture and Workmanship of his Body, *Psal.* 139.13. *I am wonderfully made, I was curiously wrought in the lowest parts of the Earth.* If the Cabinet be so curiously wrought, what is the Jewel? How richly is the Soul embroidered! Thus you see how glorious a Work the Creation is, and Man especially, who is the Epitome of the World.\n\nQuest. *But why did God make the World?*\n\n*Resp.* 1. Negatively; Not for himself; he did not need it, being infinite. He was happy before the World was, in reflecting upon his own sublime Excellencies and Perfections. 2. God did not make the World to be a place of Mansion for us, we are not to abide here for ever. Heaven is the Mansion-House, *John* 14.2. the World is only a Passage-room to Eternity; the World is to us as the Wilderness was to *Israel,* not to rest in, but to travel through to the glorious *Canaan.* The World is a Tyring-room to dress our Souls in, not a place where we are to stay for ever. The Apostle tells us of the Worlds Funerals, 2 *Pet.* 3.10. *The Elements shall melt with fervent heat, the Earth also and the Works that are therein shall be burnt up.*\n\n2\\. *Positively*; God made the World to demonstrate his own glory. The World is a Looking-glass, in which we may see the Power and Goodness of God shine forth: *The Heavens declare the glory of God,* Psal. 19.1. The World is like a curious Piece of Arras or Tapestry, in which we may see the Skill and Wisdom of him that made it.\n\n*Use* 1. Did God create the World? This convinceth us of the Truth of his Godhead: to create is proper to a Deity, *Acts* 17.24. This convinced *Plato* of a Deity, when he saw all the World could not make a Fly. Thus God proves himself to be the true God, and distinguisheth himself from Idols, *Jer.* 10.11. It is written in *Chalde, Thus shall ye say to them, the gods that have not made the Heavens and the Earth, even they shall perish.* Who but God can create? The Creation is enough to Convince the Heathen that there is a God. There are two Books, out of which God will judge and condemn the Heathen, *viz.* the Book of *Conscience, Rom.* 2.15. *Who have the Law written in their heart:* and the Book of the *Creation, Rom.* 1.20. *The invisible things of him are clearly seen by the things that are made, even his eternal Power and Godhead.* The World is full of Emblems and Hyeroglyphicks; every Star in the Sky, every Bird that flies in the Air, is a Witness against the Heathen. A Creature could not make it self.\n\n2\\. Here is a mighty support for Faith, God Creates. He that made all things with a word, what cannot he do? He can create strength in weakness; he can create a supply of our wants. What a foolish question was that, *Psal.* 78.19. *Can he prepare a table in the wilderness?* Cannot he that made the World do much more? *Psal.* 124.8. *Our help standeth in the Name of the Lord, who made Heaven and Earth.* Rest on this God for help, who made Heaven and Earth. The work of Creation, as it is a Monument of God’s Power, so it is a stay to Faith. Is thy Heart hard, he can with a word create softness. Is it unclean, he can create purity; *Psal.* 51.10. *Create in me a clean heart, O God.* Is the Church of God low, he can create *Jerusalem* a Praise, *Isa.* 65.18. No such golden Pillar for Faith to stay upon as a creating Power.\n\n3\\. Did God make this World full of Beauty and Glory, every thing very good, then what an evil thing is sin, that hath put out of frame the whole Creation. Sin hath much eclipsed the beauty, sowrd the sweetness, and marred the harmony of the World. How bitter is that Gall, a drop whereof can imbitter a whole Sea. Sin hath brought Vanity and Vexation into the World, yea, a Curse. God cursed the ground for Man’s sake, *Gen.* 3. There were several Fruits of the Curse:\n\n1\\. In *sorrow shalt thou eat of it,* vers. 17. By that word *sorrow,* is to be understood all the Troubles and Cares of this Life. 2. *In the sweat of thy face shalt thou eat bread,* vers. 19. In Innocency *Adam* did till the ground, (he must not live idly) but it was rather a delight then a labour; that tilling was without toiling. The eating in sorrow, and the sweat of the brow, came in after sin. 3. *Thorns also and Thistles shall the ground bring forth,* vers. 18.\n\nQuest. *Whether in Innocency did not the Earth bear Thorns, because it is threatned as a punishment?*\n\n*Answ.* It is likely it did bear Thorns; for when God had done creating, he made no new *Species,* or Kinds of things: but the meaning is, now after Sin the Earth should bring forth more plenty of Thorns, and now those Thorns should be hurtful, and choke the Corn, which hurtful quality was not in them before. Ever since the Fall, all the Comforts of this Life have a Thorn and a Thistle in them. 4. The fourth fruit of the Curse was the *driving Man out of Paradise,* vers. 24. So he drove out the Man. God at first brought *Adam* into *Paradise,* as into an House ready furnished, or as a King into his Throne, *Gen.* 1.28. have *dominion over every living thing that moveth.* Now God’s driving *Adam* out of *Paradise,* signified his dethroning and banishing him, that he might look after an heavenly and a better *Paradise.* 5. A fifth fruit of the Curse was *Death,* verse 19. *To dust thou shalt return.* Death was not natural to *Adam,* it came in after sin. *Josephus* is of opinion, Man should have died though he had continued in Innocency, only he should have had a longer term of years added to his life; but out of question, Death grew out of the Root of Sin: the Apostle saith, *Rom.* 5.12. *By sin came death.* See then how cursed a thing Sin is, that hath brought so many Curses upon the Creation. If we will not hate Sin for its Deformity, let us hate it for the Curse it brings.\n\n4\\. Did God make this glorious World, did he make every thing good, was there in the Creature so much beauty and sweetness? Oh! then what sweetness is there in God? *Quicquid efficit tale, illud est magis tale,* the Cause is always more noble than the Effect. Think with your selves, is there so much excellence in House and Lands, then how much more is there in God that made these? Is there beauty in a Rose? what beauty then is there in Christ the Rose of *Sharon?* Doth Oil make the face shine? *Psal.* 104.15. How will the Light of God’s Countenance make it shine? Doth Wine chear the heart? O what Virtue is in the true Vine! How doth the Blood of this Grape chear the Heart? Is the fruit of the Garden sweet? how delicious are the Fruits of the Spirit? Is a Gold Mine so precious? how precious is he who founded this *Mine?* What is Christ in whom are hid all Treasures? *Coloss.* 2.3. We should ascend from the Creature to the Creator. If there be any Comfort here below, how much more is there in God, who made all these things? How unreasonable is it that we should delight in the World, and not much more in him that made it? How should our Hearts be set on God, and how should we long to be with God, who hath infinitely more sweetness in him than any Creature?\n\n*Use* 2. *of Exhortation.* 1. Did God create the World, let us wisely observe these Works of Creation? God hath given us, not only the Book of the Scriptures to read in, but the Book of the Creation: Look up to the Heavens, they shew much of God’s glory; the Sun gilds the World with its bright Beams: behold the Stars, their regular motion in their Orbs, their Magnitude, their Light, their Influence. We may see God’s glory blazing in the Sun, twinkling in the Stars. Look into the Sea, and see the wonders of God in the Deep, *Psal.* 107.24. Look into the Air, there the Birds make Melody, and sing forth the Praises of their Creator. Look into the Earth, there we may wonder at the Nature of Minerals, the Power of the Loadstone, the Virtue of Herbs. See the Earth deck’d as a Bride with Flowers, all these are the glorious Effects of God’s Power. God hath wrought the Creation as with curious Needle-work, that we may observe his Wisdom and Goodness, and give him the Praise due to him, *Psal.* 104.24. *O Lord, how manifold are thy works, in wisdom hast thou made them all.*\n\n2\\. Did God create all things, let us obey our Maker. We are his *Jure Creationis,* we owe our selves to him: If another gives us our Maintenance, we think our selves bound to serve him, much more should we serve and obey God, who gives us our Life, *Acts* 17.28. *In him we live and move.* God hath made every thing for Man’s Service, the Corn for nourishment, the Beasts for usefulness, the Birds for Musick, that Man should be for God’s Service. The Rivers come from the Sea, and they run into the Sea again. All we have is from God, let us honour our Creator, and live to him that made us.\n\n3\\. Did God make our Bodies out of the Dust, and that Dust out of Nothing? let this keep down pride. When God would humble *Adam,* he useth this Expression, *Out of the dust was thou taken,* Gen. 3.19. Why art thou proud, O Dust and Ashes! thou art made but of course Mettal; *cum sis humi limus, cur non humilimus.* Bernard. *David* saith, *I was curiously wrought,* Psal. 139. Thy being curiously wrought may make thee thankful, but being made of the Dust, may keep thee humble. If thou hast Beauty, it is but well-colour’d Earth. Thy Body is but Air and Dust mingled together, and this Dust will drop into the Dust. When the Lord had said of the Judges they were *Gods,* Psal. 82.6. lest they should grow proud, he tells them, they were dying gods, *vers.* 7. *Ye shall die like men.*\n\n4\\. Did God create our Souls after his Image, but we lost it, let us never leave till we are restored to God’s Image again. We have now got the Devils Image in Pride, Malice, Envy; let us get God’s Image restored, which consists in Knowledge and Righteousness, *Col.* 3.10. Grace is our best Beauty, it makes us like God and Angels: As the Sun to the World, so is Holiness to the Soul. Let us go to God to repair his Image in us: Lord! thou hast once made me, make me anew, Sin hath defaced thy Image in me, O draw it again by the Pencil of the Holy Ghost."},{"number":18,"title":"The Providence of GOD","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[],"text":"GOD’s Works of Providence are his most holy, wise, and powerful Preserving and Governing all his Creatures, and all their Actions.\n\nThe Work of God’s Providence, Joh. 5.17. *My Father worketh hitherto, and I work.* The great God hath rested from the Works of Creation, he doth not create any new Species of Things, *Gen.* 2.7. He rested from all his Works, and therefore the Scripture must needs be meant of God’s Works of Providence, *My Father worketh and I work.* Psal. 103.19. *His kingdom ruleth over all; i. e.* his Providencial Kingdom. Now for the clearing of this Point, I shall, 1. Show you that there is a Providence. 2. What that Providence is. 3. Lay down some Maxims or Propositions concerning the Providence of God.\n\n1\\. That there is a Providence: There is no such thing as blind Fate, but there is a Providence that guides and governs in the World, Prov. 16.33. *The lot is cast into the lap, but the whole dispose thereof is of the Lord.*\n\n2\\. What this Providence is? I answer, Providence is God’s ordering all Issues and Events of things after the Council of his Will to his own Glory, 1. I call Providence God’s ordering of things, to distinguish it from his Decrees, God’s Decree ordains things that shall fall out, God’s Providence ordereth them.\n\n2\\. I call Providence the ordering of Things after the Council of God’s Will, that I may free it from all Rashness and Precipitancy, and to show you that ’tis a high Act of Prudence done after the Council of his own Will.\n\n3\\. God orders all Events of things after the Council of his Will to his own Glory, the Glory of God being the Ultimate End of all God’s Actings, and the Centre where all the Lines of Providence do meet. The Providence of God is *Regina Mundi,* the Queen and Governess of the World; it is the Eye that sees, and the Hand that turns all the Wheels in the Universe. God is not like an Artificer that builds a House and then leaves it and is gone, but like a Pilot that does with a great deal of Care steer on the Ship of the whole Creation.\n\n3\\. I shall lay down some Positions about the Providence of God.\n\n1\\. God’s Providence reaches to all Places, Persons and Occurrences, 1. To all Places, Jer. 23. *Am I a God at hand, and not a God afar off?* The Diocess where Providence visits is very large, it reaches to Heaven, to Earth and Sea, Ps. 107.23, 24. *They that go down to sea see the wonders of God in the deep.* Now that the Sea which is higher then the Earth, should not drown the Earth, is a Wonder of Providence: and the Prophet *Jonah* he saw the Wonders of God in the Deep, when the very Fish which did devour him and swallow him, did bring him safe to Shore. 2. God’s Providence reaches to all Persons, especially the Persons of the Godly, they are in a special manner taken notice of; God takes care of every Saint in particular, as if he had none else to take care for, 1 Pet. 5.7. *He careth for you, (i. e.)* Elect in a special manner. Psal. 33.18, 19. *The eye of the Lord is over them that fear him; to preserve them from death, and to keep them alive in famine.* God by his Providential Care shields off Dangers from his People, he sets a Life-guard of Angels about them, *Psal.* 19.11. God’s Providence keeps the very Bones of the Saints, *Psal.* 34.10. It bottles their Tears, *Psal.* 56.8. It strengthens the Saints in their Weaknesses, *Heb.* 11.34. It supplies all their Wants out of its Alms-basket, *Psal.* 23.5. Thus Providence doth wonderfully supply the Wants of the Elect. When the Protestants in *Rochel* were besieged by the *French* King, God by his Providence sent in a great number of small Fishes that fed them, such as were never seen before in that Haven. So the Raven, that unnatural Creature, (that will hardly feed its own Young, yet) providentially brought Sustenance to the Prophet *Elijah,* 1 Kings 17.6. The Virgin *Mary,* though by bearing and bringing forth the Messiah she help’d to make the World rich, yet she herself was very poor; and now being warned of the Angel to go into *Aegypt, Matth.* 2.13. the Virgin had scarce enough to bear her Charges thither, see now how God provides for her before-hand, he by his Providence sends the Wise-men from the *East,* and they bring costly Gifts, Gold, Myrrh, and Franckincence and present there to Christ: And now the Virgin had enough to defray her Charges unto *Aegypt.* God’s Children sometimes scarce know how they are fed, and yet Providence feeds them, Psal. 37.3. *Verily thou shalt be fed.* If God will give his People a Kingdom when they dye, he will not deny them daily Bread while they live. 3. God’s Providence reaches to all Affairs and Occurrences in the World, there is nothing that stirs in the World but God hath by his Providence the over-ruling of it. The raising of a Man to Honour, whence is this? but through Divine Providence: Psal. 75.7. *He puts down one, and sets up another.* Success and Victory in Battel is the result of Providence; *Saul* had the Victory, but God wrought the Salvation, 1 Sam. 11.13. That among all Virgins that were brought before the King, that *Esther* should find Favour in the Eyes of the King, was not without God’s special Providence; for by this means the Lord saved the *Jews* alive that were destinat’d to Destrustion. Providence reaches to the least of things, to the Birds and Pismire; Providence feeds the young Raven when the Dam forsakes it, and will give it no Food, *Psal.* 147.9. Providence reaches to the very Hairs of our Head, Matth. 10.30. *The hairs of your head are numbred*; and surely if Providence reaches to our Hairs, then much more to our Souls. And thus you have seen that the Providence of God reaches to all Places, to all Persons, to all Occurrences and Affairs. Now there are two Objections against this Doctrine,\n\n*Object.* 1. But may some say, There are many things done in the World which are Excentrecal▪ they are very disorderly and irregular, and surely the Providence of God doth not reach to these things?\n\n*Answ.* Yes, these things that seem *to us* irregular, God makes use of to his own Glory. For Instance: Suppose you were in a Smith’s Shop, and there should see several sorts of Tools, some crooked, some bowed, others hook’d, would you condemn all these things for nought because they do not look handsome; the Smith makes use of them all for the doing of his Work. Thus it is with the Providence of God, they seem to us to be very crooked and strange, yet they all carry on God’s Work. I shall clear this to you in two particular Cases:\n\n1*st,* God’s People are low; why this seems to be very much out of order, that these that are best should be in the lowest Condition: but there is much Wisdom to be seen in this Providence, as appears thus: 1. Perhaps the hearts of the Godly were lifted up with Riches, or with Success, now God comes with an humbling Providence to Afflict them and Fleece them; better is the Loss that makes them Humble, then the Success that makes them Proud. Again, 2. if the Godly were not sometimes afflicted, and suffer’d an Eclipse in their outward Comforts, how could their Graces be seen, their Faith and Patience. If it were always Sunshine, we should see no Stars; if we should have always Prosperity, it would be hard to see the Actings of Mens Faith. Thus you see God’s Providences are wise and regular, though to us they seem very strange and crooked.\n\n2*dly,* Here’s another Case, the Wicked flourish; this seems to be very much out of order: ay, but God in his Providence sees good sometimes that the worst of Men should be exalted, they may do some work to God, though against their will, *Isa.* 10.7. God will be in no Man’s debt. God makes use of the Wicked sometimes to protect and shield his Church: he makes use of them to refine and purifie his People, Hab. 1.12. *Thou hast ordained them for correction.* As if the Prophet had said. Thou hast ordain’d the Wicked to correct thy Children. (And indeed as *Austin* saith well, *We are beholding to wicked Men, who against their wills do do us good.*) As the Corn is beholding to the Flayl to thresh off its Husks, or as the Iron is beholding to the File to brighten it; so the Godly are beholding to the Wicked, tho’ it be against their will, to brighten and refine their Graces. Now then if the Wicked do God’s own Work, though against their will, God will not let them be Loosers by it, he will raise them in the World, exalt them and wring out the Waters of a full Cup to them. Thus you see these Providences are wise and regular, which to us seem strange and crooked.\n\n*Object.* 2. But may some say, if God hath a hand in ordering all things that fall out, why then he hath a hand in the Sins of Men?\n\nI answer, No, by no means, he hath no hand in any Man’s sin. God cannot go contrary to his own Nature, he cannot do any unholy Action, no more then the Sun can be said to be darkned. Here you must take heed of two things, as you must take heed of making God ignorant of Mens sins, so you must take heed of making God to have a hand in Mens sins: Is it a thing likely that God is the Author of Sin, that is an Avenger of it? Is it a likely thing that God should make a Law against Sin, and then have a hand in breaking his own Law, is that likely? And therefore to answer the Objection, God in his Providence doth permit Mens sins, Acts 14.16. *He suffered all nations to walk in their own ways.* God permitted their sin, and he would never permit their sin, if he could not bring good out of it; as the Apothecary can make a Treakle of Poison. Had not Sin been at all permitted, God’s Justice in punishing Sin, and his Mercy in pardoning Sin had never been so well known. The Lord is pleas’d to permit it, but he had no hand in it.\n\n*Object.* But is it not said, that God hardned *Pharoah*’s Heart, here’s more then God’s bear permitting of Sin?\n\n*Answ.* God doth not infuse Evil into Men, only he withdraws the Influence of his Graces, and then the Heart hardens of itself, even as Light being withdrawn, Darkness presently follows in the Air; but it were absurd to say, that therefore the Light darkens the Air: and therefore you shall observe that *Pharoah* is said to harden his own Heart, *Exod.* 8.15. God is the cause of no Man’s Sin; ’tis true God hath a hand in the Action where Sin-is, but no hand in the Sin of the Action: He that plays upon a jarring Instrument, he is the cause of the sounding of the Instrument, but the jarring is from itself: so ’tis here, the Actions of Men so far as they are natural are from God, but so far as they are sinful, they are from Men themselves, and God has no hand at all in them. And so much for the first Position, That God’s Providence reaches to all Places, to all Persons, and to all Occurrences.\n\n2\\. A second Position is this: There are Providences that are casual and accidental to us, are predetermin’d by the Lord: the falling of a Tyle upon one’s head, the breaking out of a Fire to us, is casual, but ’tis order’d by a Providence of God. You have a clear Instance of this, 1 Kings 22.34. *A certain man drew a bow at a venture, and smote the king of Israel between the joynts of the harness.* This Accident was casual as to the Man who drew the Bow, but ’twas divinely order’d by the Providence of God; God’s Providence directed the Arrow to hit the Mark. Things that seem to fall out casual and by chance, they are the Issues of God’s Decrees, and the Interpretation of his Will.\n\n3\\. God’s Providence is greatly to be observed, but we are not to make it the Rule of our Actions, Psal. 107.43. *Whoso is wise, will observe these things.* ’Tis good to observe Providence, but we must not make it our Rule to walk by; Providence is a Christian’s Diurnal but not his Bible. Sometimes a bad Cause prevails and gets ground, it is not to be liked because it doth prevail; we must not think the better of what is sinful because ’tis successful, here is no Rule of our Actions to be directed by.\n\n4\\. Divine Providence is irresistible, there is no standing in the way of God’s Providence to hinder it: When God’s time was come for *Joseph*’s Release, the Prison could hold him no longer, *The king sent and loosed him,* Psal. 105.20. When God would indulge the *Jews* with Liberty in their Religion, *Cyrus,* by a Providence, puts forth a Proclamation to encourage the *Jews* to go and build their Temple at *Jerusalem,* and worship God, *Ezra* 1.2, 3. If God will shield and protect *Jeremiah*’s Person in Captivity: the very King of *Babylon* shall nurse up the Prophet, and give charge concerning him that he want nothing, *Jer.* 39.11, 12.\n\n5\\. God is to be trusted when his Providences seem to run contrary to his Promises. God promised *David* to give him the Crown, to make him King, but Providence runs contrary to his Promise: *David* was pursued by *Saul,* was in danger of his Life, but all this while it was *David*’s Duty to trust God. Pray observe, the Lord doth oftentimes by cross Providences bring to pass his Promises. God promised *Paul* the Lives of all that were with him in the Ship; but now the Providence of God seems to run quite contrary to his Promise, the Winds blew, the Ship splits and breaks in pieces, and thus God fulfill’d his Promise upon the broken pieces of the Ship, they all come safe to shore. Trust God when Providences seem to run quite contrary to Promises.\n\n6\\. The Providences of God are Checquer-work, they are intermingled: In the Life to come there shall be no more Mixture; in Hell there is nothing but Bitter, in Heaven there is nothing but Sweet: but in this Life the Providences of God are mixed, there is something of the sweet in them, and something of the bitter. Providences are just like *Israel*’s Pillar or Cloud that conducted them in their March, it was dark on one side and light on the other, so the Providences of God are a dark part and a light part. In the Ark there was laid up the Rod and Manna, so are God’s Providences to his Children, there is something of the Rod and something of the Manna: so that we may say with *David, I will sing of mercy and judgment. Joseph*: was in Prison, there was the dark side of the Cloud, but God was with *Joseph,* there was the light side of the Cloud. *Ashur*’s Shooes were of Brass, but his Feet were dipt in Oyl, *Deut.* 33.24. So Affliction is the Shooe of Brass that pinches; ay, but there is Mercy mingled with the Affliction, there’s the Foot dipt in Oyl.\n\n7\\. The very same Action as it comes from God’s Providence may be good, which as it comes from Men may be evil. For Instance: *Joseph* being sold into *Aegypt,* as he was sold by his Brethren it was evil, very wicked, for it was the Fruit of their Envy; but as it was an Act of God’s Providence, so it was good, for by this means *Jacob* and all his Family were preserved alive in *Aegypt.* Another Instance is in *Shimei*’s cursing *David,* now as *Shimei* cursed *David,* ’twas wicked and sinful, for ’twas the Fruit of his Malice; but as his cursing was ordered by God’s Providence, so ’twas an Act of God’s Justice to punish *David,* and to Humble him for his Adultery and Murder. The Crucifying of Christ as it came from the *Jews* ’tis an Act of Hatred and Malice to Christ: So *Judas* betraying him was an Act of Covetuousness; but as it was an Act of God’s Providence, so there was good in it; for, see, it was an Act of God’s Love in giving Christ to dye for the World. Thus I have clear’d to you the Doctrine of God’s Providence, in these several Positions: let me now speak something by way of Application.\n\n*Use* 1. By way of Exhortation, in these particulars, 1st, Admire God’s Providence: The Providence of God keeps the whole Creation upon the Wheels, or else it would soon be dissolved, and the very Axle-tree would break in pieces: If God’s Providence should be withdrawn but for a while, Creatures would be dissolved, and run into their first Nothing. Without this wise Providence of God there would be an Anxiety and Confusion in the whole World; just like an Army when it is routed and scatter’d. The Providence of God infuses Comfort and Virtue into every thing we enjoy; our Cloaths would not warm us, our Food would not nourish us without the special Providence of God. And doth not all this deserve your Admiration of Providence?\n\n2\\. Learn quietly to submit to Divine Providence; do not murmur at things that are order’d by Divine Wisdom. We may no more find fault with the Works of Providence, then we may with the Works of Creation: It is a Sin as well to quarrel with God’s Providence, as to deny God’s Providence. If Men do not act as we would have them, they shall act as God would have them. His Providence it is his Master-wheel that turns these lesser Wheels, and God will bring his Glory out of all at last: Psal. 39.9. *I was dumb and opened not my mouth, because thou, Lord, didst it.* It may be we think sometimes we could order things better if we had the Government of the World in our hands; but, alas! should we be left to our own Choice, we should choose those things that are hurtful for us. *David* did earnestly desire the Life of his Child which was the Fruit of his Sin; now had the Child lived it had been a perpetual Monument of his Shame. Let us be content God should Rule the World; learn to acquiesce in his Will, and submit to his Providence: Doth any Affliction befal you, remember God sees it is that which is fit for you, or it should not come; your Cloaths cannot be so fit for you as your Crosses. God’s Providence may sometimes be secret, but it is always wise: Tho’ we may not be silent under God’s Dishonour, yet we should learn to be silent under his Displeasure.\n\n3\\. You that are Christians, believe that all God’s Providences shall conspire for the good of his People, and shall promote their Salvation at last. The Providences of God are sometimes dark, and our eyes dim, and we can hardly tell what to make of them: but when we cannot unriddle Providence, believe it shall work together for the good of the Elect, *Rom.* 8.28. The Wheels in a Watch seem to move cross one to another, but they help forward the Motion of the Watch, and make the Larum strike; so the Providences of God seem to be cross Wheels, but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itself evil and hurtful, but as it prevents a Fevor, and tends to the Health of the Patient, so it is good: So Affliction in itself is not glorious but grievous, but the Lord turns this to the good of his Saints. Poverty shall starve their Sins, Affliction shall prepare them for a Kingdom. Therefore, Christians, believe that God loves us, that he will make the most cross Providences to promote his Glory, and our Good.\n\n4\\. Let this be an Antidote against *Immoderate Fear*; for nothing comes to pass but what is ordain’d by God’s Decree, and ordered by his Providence. We sometimes fear what the Issue of things will be; Men grow high in their Actings; let us not make things worse by our Fear. Men are limited in their Power, and shall not go one *Hair’s breadth* further then God’s Providence will permit: He might let *Sennacherib*’s Army march towards *Jerusalem,* but he shall not shoot one Arrow against it, Isa. 38.36. *Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand.* When *Israel* was compassed in between *Pharoah* and the Red Sea, no question some of their hearts did begin to tremble, and they look’d upon themselves as dead Men, but Providence so ordered it, that the Sea was a safe Passage to *Israel,* and a Sepulchre to *Pharaoh* and all his Host.\n\n*Use* 2. Comfort in respect of the Church of God: God’s Providence reacheth in a more special manner to his Church, Isa. 27.2. *Sing ye unto her, A vineyard of red wine.* God waters this Vineyard with his Blessings, and watcheth over it by his Providence, *I the Lord keep it night and day.* Such as think totally to ruin the Church, must do it in a time when it is neither Day nor Night, for the Lord keeps it by his Providence Night and Day. What a miraculous Conduct of Providence had *Israel,* God led them by a Pillar of Fire, gave them Manna from Heaven, set the Rock abroach. God by his Providence *preserves his Church in the midst of Enemies*; which is as to see a Spark kept alive in the Ocean, or a Flock of Sheep among Wolves. God saves his Church strangely, 1. By giving *Unexpected Mercies* to his Church, when she looked for nothing but Ruine, Psal. 126.1. *When the Lord turned the captivity of Sion, we were like them that dream.* How strangely did God raise up Queen *Esther* to preserve alive the *Jews,* when *Haman* had got a bloudy Warrant sign’d for their Execution? 2. Strangely by saving in that very way in which we think he will destroy: God works sometimes by *Contraries.* He raiseth his Church by bringing it low. The Bloud of the Martyrs hath watered the Church, and made it more fruitful, *Exod.* 1.12. The more they afflicted them, the more they multiplied: The Church is like that Plant *Gregory Nazianzen* speaks of, 〈 in non-Latin alphabet 〉, it lives by dying, and grows by cutting. 3. Strangely in that he makes the Enemy do his Work: When the People of *Amon,* and *Moab,* and *Mount Seir* came against *Judah,* God set the Enemy one against another, 2 *Chr.* 20.23. *The children of Amon and Moab, stood up against them of Mount Seir, to slay them; and when they had made an end of the inhabitants of Seir, every one help’d to destroy another.* In the Powder-Treason he made the Traytors to be their own Betrayers: God can do his work by the Enemies hand. God made the *Aegyptians* send away the People of *Israel* laden with Jewels, *Exod.* 12.36. The Church is the Apple of God’s Eye, and the Eye-lid of his Providence doth daily cover and defend it.\n\n5\\. Let the merciful Providences of God cause Thankfulness: We are kept alive by a Wonder-working Providence. Providence makes our Cloaths warm us, our Meat nourish us. We are fed every day out of the Alms-basket of God’s Providence. That in Health, that we have an Estate, it is not our Diligence but God’s Providence, Deut. 8.18. *Thou shalt remember the Lord thy God, for he it is that gives thee power to get wealth.* Especially if we go a step higher, we may see cause of Thankfulness: That we should be born and bred in a Gospel Climate; that we should live in such a place where the Sun of Righteousness shines; this is a signal Providence: Why might not we have been born in such places where Paganism prevails? That Christ should make himself known to us, and touch our hearts with his Spirit, when he passeth by others: Whence is this but from the miraculous Providence of God, which is the Effect of his Free-grace?\n\n*Use* 3. See here that which may make us long for that time when the great Mystery of God’s Providence shall be fully unfolded to us. Now we scarce know what to make of God’s Providences; therefore are ready to Censure what we do not understand, but in Heaven we shall see how all God’s Providences (Sickness, Losses, Sufferings,) carried on our Salvation. Here we see but some dark pieces of God’s Providence, and it is impossible to judge of God’s Works by *Pieces,* but when we come to Heaven, and see the full Body and Pourtraicture of God’s Providence drawn out in its lively Colours, it will be a glorious Sight to behold: Then we shall see how all God’s Providences help’d to fulfil his Promises. Never a Providence but we shall see had either a *Wonder* or a *Mercy* in it."},{"number":19,"title":"The Covenant of Works","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. IX. I Proceed to the next Question, *What special Providence did God exercise towards Man in the Estate wherein he was created?*\n\nAnsw. *When God created Man he entred into a Covenant of Life with him, upon Condition of perfect Obedience, forbidding him to eat of the Tree of Knowledge, upon pain of death.*\n\nFor this, consult with *Gen.* 2.16, 17. *And the Lord commanded the man, saying, of every Tree of the Garden thou mayest freely eat, but of the Tree of the Knowledge of Good and Evil, thou shalt not eat; for in the day thou eatest of it, thou shalt surely die.* The Subject then of our next Discourse is, the *Covenant of Works.* This Covenant was made with *Adam,* and all Mankind; for *Adam* was a publick Person, and the Representative of the World.\n\nQuest. *For what Reason did God make a Covenant with* Adam *and his Posterity in Innocency?*\n\n*Resp.* 1. To shew his *Soveraignty* over us, we were his Creatures; and as God was the great Monarch of Heaven and Earth, God might impose upon us terms of a Covenant. 2. God made a Covenant with *Adam* to *bind him fast* to God; as God bound himself to *Adam,* so *Adam* was bound to God by the Covenant.\n\nQuest. *What was the Covenant?*\n\n*Resp.* God commanded *Adam* not to eat of the Tree of Knowledge; God gave *Adam* leave to eat of all the other Trees of the Garden. God did not *envy* him any Happiness, only, meddle not with this Tree of Knowledge, because God would *try* Adam’s *Obedience:* As King *Pharaoh* made *Joseph* chief Ruler in his Kingdom, and gave him a Ring off his Finger, and a Chain of Gold, only he must not *touch his Throne,* Gen. 41.40. in like manner God dealt with *Adam,* he gave him a sparkling Jewel, Knowledge, and araid him with a fine Vesture, put upon him the Garment of Original Righteousness, only saith God, Touch not the *Tree of Knowledge,* for that is aspiring after Omnisciency. *Adam* had power to have kept this Law; *Adam* had the Copy of God’s Law written in his heart. This Covenant of Works, had a Promise annexed to it, and a Threatning. 1. The Promise, *Do this and live.* In case Man had stood, it is probable he had not died, but had been translated to a better Paradise. 2. The Threatning, *Thou shalt die the death*; Hebr. *in dying thou shalt die*; that is, thou shalt die both a natural Death and an Eternal, unless some other Expedient be found out for thy Restoration.\n\nQuest. *But why did God give* Adam *this Law, seeing God did foresee that* Adam *would transgress?*\n\n*Resp.* 1. It was *Adam*’s fault he did not keep the Law; God gave him a *stock* of *Grace* to trade with, but he of himself broke. 2. Though God foresaw *Adam* would transgress, yet that was not a sufficient reason that *Adam* should have no Law given him: for by the same reason, God should not have given his *written Word* to Men, to be a Rule of Faith and Manners, because he foresaw that some would not believe, and others would be prophane. Shall not Laws be made in the Land because some break them? 3. God, though he foresaw *Adam* would break the Law, he knew how to turn it to a greater good, in sending Christ. The first Covenant being broken, he knew how to establish a second, and a better. Well, concerning the First Covenant, consider these four Things.\n\n1\\. The Form of the first Covenant in Innocency, was *working; Do this and live.* Working was the Ground and Condition of our Justification, *Gal.* 3.12. Not but that *working* is required in the *Covenant of Grace:* we are bid to *work out salvation,* and be *rich in good works.* But works in the Covenant of Grace are not required under the same Notion, as in the first Covenant with *Adam.* Works are not required to the *Justification* of our Persons, but as a *Testification* of our Love to God, not as a Cause of our Salvation, but as an Evidence of our Adoption. Works are required in the Covenant of Grace, not so much in our own strength, as in the strength of another. *It is God which worketh in you,* Phil. 2.13. As the Scrivener guides the Child’s hand, and helps him to form his Letters, so that it is not so much the Child’s writing, as the Scriveners that guides his hand; so not our working, as the Spirit’s co-working.\n\n2\\. The Covenant of Works was *very strict.* God required of *Adam,* and all Mankind, 1. *Perfect* Obedience. *Adam* must do all things written in the *Book of the Law,* Gal. 3.10. and not fail, either in the matter or manner. *Adam* was to live up to the whole breadth of the Moral Law, and go exactly according to it, as a well made Dial goes with the Sun: a sinful thought had forfeited the Covenant. 2. *Personal* Obedience. *Adam* must not do his work by a Proxy, or have any Surety bound for him; no, it must be done in his own Person. 3. *Perpetual* Obedience. He must *continue* in all things written in the *Book of the Law,* Gal. 3.10. Thus it was very strict. There was no Mercy in case of failure.\n\n3\\. The Covenant of Works was *not built* upon a very *firm Basis*; therefore it must needs leave Men full of Fears and Doubts. The Covenant of Works rested upon the *strength of Man’s inherent Righteousness*; which though in Innocency was *perfect,* yet was *subject to a change. Adam* was created *holy,* but *mutable.* He had a power to stand, but not a power not to fall. *Adam* had a stock of Original Righteousness to begin the World with, but he was not sure he should not break. *Adam* was his own Pilot, and could steer right in the time of Innocency; but he was not so secured, but that he might dash against the Rock of a Temptation, and he and his Posterity suffer Shipwrack. So that the Covenant of Works must needs leave Jealousies and Doubtings in *Adam*’s heart, he having no Security given him, that he should not fall from that glorious state.\n\n4\\. The Covenant of Works being *broken* by Sin, Man’s Condition was very deplorable and desperate. He was left in himself helpless; there was no place for Repentance: the Justice of God being offended, sets all the other Attributes against Mandkind When *Adam* lost his Righteousness, he lost his Anchor of Hope, and his Crown: there was no way for Man’s relief, unless God would find out such a way that neither Man nor Angels could devise.\n\n*Use* 1. See the Condescension of God, who was pleased to stoop so low, as to make a Covenant with us. For the God of Glory to make a Covenant with Dust and Ashes; for God to bind himself to us, to give us Life in case of Obedience: Entring into Covenant was a sign of God’s Friendship with us, and a Royal Act of his Favour.\n\n2\\. See what a glorious Condition Man was in, when God entred into Covenant with him: 1. He was placed in the Garden of God, which for the pleasure of it, was called *Paradise,* Gen. 2.8. he had his choice of all the Trees, (one only excepted) he had all kind of precious Stones, pure Mettals, rich Cedars; he was a King upon the Throne, and all the Creation did obeysance to him, as in *Joseph*’s Dream, all his Brethrens sheaves did bow to his sheaf. Man in Innocency had all kind of Pleasure that might ravish his Sences with delight, and be as Baits to allure him to serve and worship his Maker. 2. Besides, he was full of Holiness; *Paradise* was not more adorned with Fruit, then *Adam*’s Soul was with Grace. He was the Coin on which God had stamp’d his lively Image; Light sparkled in his Understanding, he was like an Earthly Angel, his Will and Affections were full of order, tuning harmoniously to the Will of God. *Adam* was 〈 in non-Latin alphabet 〉, a perfect Pattern of Sanctity. 3. *Adam* had intimacy of Communion with God, and conversed with him, as a Favourite with his Prince. *Adam* knew God’s Mind, and had his Heart. He not only enjoyed the Light of the Sun in *Paradise,* but the Light of God’s Countenance. This Condition was *Adam* in when God entred into Covenant with him. But this did not long continue; Man *being in honour abideth not,* Psal. 49. *ult.* lodged not for a night; his Teeth watered at the Apple, and ever since it hath made our Eyes water.\n\n3\\. Learn from *Adam*’s Fall, how unable we are to stand in our own strength. If *Adam* in the state of Integrity did not stand, how unable are we now, when the Lock of our original Righteousness is cut? If purified Nature did not stand, how then shall corrupt Nature? we need more strength to uphold us then our own.\n\n4\\. See in what a *sad Condition* all Unbelievers and Impenitent Persons are: so long as they *continue* in their sins, they continue under the Curse of the first Covenant. Faith intitles us to the Mercy of the second Covenant: but while Men are under the power of their sins, they are under the Curse of the first Covenant, and if they die in this Condition, they are damned to Eternity.\n\n5\\. See the wonderful goodness of God, who was pleased, when we had forfeited the first Covenant, to enter into a new Covenant with us. Well may it be called *Foedus Gratiae,* a Covenant of Grace; it is bespangled with Promises, as the Heaven with Stars. When the Angels, those glorious Spirits fell, God did not enter into a new Covenant with them to be their God, but let those golden Vessels lie broken; but hath entred into a second Covenant with us, *better* then the first, *Hebr.* 8.6. It is better, because it is *surer*; it is made in Christ, and cannot be reversed; Christ hath engaged his strength to keep every Believer. In the first Covenant we had *à posse stare,* a power of standing: in the second we have *à non posse cadere,* an impossibility of Falling finally, 1 *Pet.* 1.5.\n\n6\\. Whoever they are that look for Righteousness and Salvation by the power of their Free-will, or the inherent goodness of their Nature, or by Virtue of their Merit, as the *Socinians* and Papists, these *are all under* the *Covenant of Works*; they do not submit to the Righteousness of Faith, therefore they are bound to keep the whole Law, and in case of failure they are condemned. The Covenant of Grace is like a Court of *Chancery,* to relieve the Sinner, and help him who is Cast by the first Covenant. It saith, Believe in the Lord Jesus, and be saved; but such as will stand upon their own inherent Righteousness, Free-will, and Merit, they fall under the first Covenant of Works, and are in a perishing Estate.\n\n*Use* 2. Let us labour by *Faith* to get into the *second Covenant of Grace,* and then the *Curse of the first* Covenant is taken away by Christ. If once we get to be Heirs of the Covenant of Grace, we are in a *better state than before. Adam* stood on his own Legs, therefore fell; we stand in the strength of Christ. Under the first Covenant the Justice of God, as an Avenger of Blood, pursues you; but if ye get into the second Covenant, you are got into the City of Refuge you are safe, and the Justice of God is pacified towards you."},{"number":20,"title":"Concerning SIN","part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. X. *What is Sin?*\n\nAnsw. *Sin is any want of conformity unto, or transgression of the Law of God.*\n\n1 John 3.4. *Sin is a Transgression of the Law.* Of Sin in general.\n\n1\\. Sin is 〈 in non-Latin alphabet 〉, a Violation or Transgression. The Latin word *transgredior,* to transgress, signifies to go beyond ones Bounds. The Moral Law is to keep us within the bounds of our Duty; Sin is a going beyond our bounds.\n\n2\\. The *Law of God*; it is not the Law of an Inferiour Prince is broken, but of *Jehovah,* who gives Laws as well to Angels as Men; it is a Law that is *just,* and *holy,* and *good,* Rom. 7.12. It is *just,* there is nothing in it unequal; *holy,* nothing in it impure; *good,* nothing in it prejudicial. So that there is no reason to break this Law, no more than for a Beast that is in a fat Pasture to break over the Hedge to leap into a barren Heath or Quagmire.\n\nI shall shew what an heinous and execrable thing Sin is. It is *malorum colluvies,* the complication of all Evil; it is the Spirits of Mischief distil’d: The Scripture calls it 〈 in non-Latin alphabet 〉 the *accursed thing,* Josh. 7.13. it is compared to the venome of Serpents, the stench of Sepulchres. The Apostle useth this expression of sin, *out of measure sinful,* Rom. 7.13. or as in the Greek, 〈 in non-Latin alphabet 〉, *hyperbolically sinful.* The Devil would paint over sin with the Vermilion colour of Pleasure and Profit, that he may make it look fair. But I shall pull off the Paint from Sin, that you may see the ugly face of it. We are apt to have slight thoughts of Sin, and to say of it as *Lot* of *Zoar,* Gen. 19.20. *Is it not a little one?* But that you may see how great an Evil Sin is, consider these four things.\n\nI. The Original of Sin, whence it comes: It fetcheth its Pedigree from Hell; Sin is of the Devil, 1 *John* 3.8. *He that committeth sin is of the Devil.* Satan was the first Actor of sin, and the first Tempter to sin. Sin is the Devils First-born.\n\nII. Sin is evil in the Nature of it.\n\n1\\. It is a *defiling* thing. Sin is not only a Defection, but a Pollution. It is to the Soul as Rust is to Gold, as a Stain is to Beauty. It makes the Soul red with guilt, and black with filth. Sin in Scripture is compared to a *menstruous cloath,* Isa. 30.22. to a *plague sore,* 1 Kings 8.38. *Joshua*’s filthy Garments, in which he stood before the Angel, *Zach.* 3.3. were nothing but a Type and Hieroglyphick of Sin. Sin hath blotted God’s Image, and stained the orient brightness of the Soul. Sin makes God loath a sinner, *Zach.* 11.8. and when a sinner sees his sin, he loaths himself, *Ezek.* 20.42. Sin drops poison on our holy things, it infects our Prayers. The High Priest was to make Atonement for sin on the Altar, *Exod.* 29.36. to typifie that our holiest Services need Christ to make Atonement for them. Duties of Religion in themselves are good, but sin corrupts them, as the purest Water is polluted, running through muddy ground. The Leper under the Law, if he had touched the Altar, the Altar had not cleansed him, but he had defiled the Altar. The Apostle calls Sin 〈 in non-Latin alphabet 〉, *filthiness of flesh and spirit,* 2 Cor. 7.1. Sin stamps the Devil’s Image on a Man. Malice is the Devil’s Eye, Hypocrisy his Clovenfoot It turns a Man into a Devil, *John* 6.20. *Have not I chosen twelve, and one of you is a Devil.*\n\n2\\. Sin is a grieving of God’s Spirit, *Eph.* 4.30. *Grieve not the holy Spirit of God.* To grieve is more than to anger.\n\nQuest. *How can the Spirit be said to be grieved? for seeing he is God, he cannot be subject to any passion.*\n\n*Resp.* This is spoken Metaphorically; Sin is said to grieve the Spirit, because it is an injury offered to the Spirit, and he takes it unkindly, and as it were lays it to heart. And is it not much thus to grieve the Spirit? The Holy Ghost descended in the likeness of a Dove; Sin makes this blessed Dove mourn. Were it only an Angel, we should not grieve him, but much less the Spirit of God. Is it not sad to grieve our Comforter?\n\n3\\. Sin is an act of Contumacy against God; a walking Antipodes to Heaven, *Lev.* 26.27. *If ye will walk contrary to me.* A sinner tramples upon God’s Law, crosseth his Will, doth all he can to affront, yea to spight God. The Hebrew word for sin *Pashang,* signifies Rebellion; there is the heart of a Rebel in every sin; *Jer.* 44.16. *We will do whatsoever proceedeth out of our mouth, to burn Incense to the Queen of Heaven.* Sin strikes at the very *Deity; Peccatum est Dei-cidium,* Sin would not only unthrone God, but un-God him. If the sinner could help it, God should no longer be God.\n\n4\\. Sin is an act of disingenuity and unkindness; God feeds the sinner, keeps off evils from him, be miracles him with Mercy, but the sinner not only forgets God’s Mercies, but abuseth them: he is the worse for Mercy; like *Absolom,* who as soon as *David* had kissed him, and took him into favour, plotted Treason against him, 2 *Sam.* 15.10. Like the Mule, who kicks the Damn after she hath given it Milk. *Vas pertusum,* 〈 in non-Latin alphabet 〉, 2 *Sam.* 16.17. is this thy kindness to thy *Friend?* God may upbraid the sinner: I have given thee (may God say) thy Health, Strength, and Estate, thou requirest me evil for good, thou woundest me with my own Mercies; Is this thy kindness to thy Friend? did I give thee life to sin? did I give thee wages to serve the Devil?\n\n5\\. Sin is a Disease, *Isa.* 1.5. *The whole head is sick.* Some are sick of Pride, others of Lust, others of Envy. Sin hath distempered the 〈 in non-Latin alphabet 〉, the intellectual part, ’tis a leprosy in the Head, it hath poison’d the Vitals, *Tit.* 2.16. *Their Conscience is defiled.* ’Tis with a sinner as with a sick Patient, his Pallat is distempered, the sweetest things taste bitter to him. The *Word,* which is *sweeter then the Honycomb,* tasts bitter to him, *Isa.* 5.20. they put sweet for bitter. Thus, a Disease, and nothing can cure this Disease but the Blood of the Physitian.\n\n6\\. Sin is an *irrational* thing; it makes a Man act not only *wickedly,* but *foolishly.* It is absurd and irrational to prefer the lesser before the greater, the Pleasures of Life, before the Rivers of Pleasures at God’s right hand for evermore? Is it not irrational to lose Heaven for the satisfying or indulging the Lust? as *Lysimachus,* who for a draught of Water lost a Kingdom. Is it not irrational to gratifie an Enemy? in sin we do so. When Lust, or rash Anger burn in the Soul, Satan warms himself at this fire. *Mortalium errores epulae sunt daemonum,* Mens sins feast the Devil.\n\n7\\. Sin is a *painful* thing; it costs Men much labour in pursuing their sins. How do Men tyre themselves in doing the Devil’s drudgery, *Jer.* 9.5. *They weary themselves to commit iniquity. Peccatum est sui ipsius poena.* What pains did *Judas* take to bring about his Treason? He goes to the High-Priest, and then after to the Band of Soldiers, and then back again to the Garden. St. *Chrysostom* saith, *Vertue is easier than Vice.* ’Tis more pains to some to follow their sins, than to others to worship their God. While the sinner travails with his sin, in sorrow he brings forth; it is called *serving divers Lusts, Tit.* 3.3. not enjoy, but serve: why so, because not only of the *slavery* in sin, but the hard *labour*; it is *serving divers Lusts.* Many a Man goes to Hell in the sweat of his brows.\n\n8\\. Sin is the only thing God hath an antipathy against: God doth not hate a Man because he is poor, or despised in the World; you do not hate your Friend because he is sick; but that which draws forth the keens of God’s hatred, is sin, *Jer.* 44.4. *O do not this abominable thing which I hate.* And sure, if the sinner dies under God’s hatred, he cannot be admitted into the Celestial Mansions; will God let him live with him whom he hates; God will never lay a Viper in his bosom; the Feathers of the Eagle will not mix with the Feathers of other Fowls. God will not mix and incorporate with a sinner. Till sin be removed, there is no coming where God is.\n\nIII. See the evil of Sin in the Price paid for it; it cost the Blood of God to expiate it. *O Man* (saith St. *Austin) consider the greatness of thy sin by the greatness of the price paid for sin.* All the Princes on Earth, or Angels in Heaven, could not satisfie for sin, only Christ. Nay, Christ’s *active Obedience* was not enough to make atonement for sin, but he must suffer upon the Cross; for *without blood is no remission,* Hebr. 9.22. O what an accursed thing is sin, that Christ should die for it! The evil of sin is not so much seen in that one thousand are damned for it, as that Christ died for it.\n\nIV. Sin is evil in the *Effects* of it.\n\n1\\. Sin hath *degraded us* of our Honour. *Reuben* by Incest lost his Dignity, and though he were the first-born, he could not *excel, Gen.* 49.4. God made us in his own Image, a little lower than the Angels, but sin hath debased us. Before *Adam* sinned he was like an Herauld that hath his *Coat of Arms* upon him, all reverence him because he carries the King’s Coat of Arms; but let this Coat be pull’d off, and he is despised, no Man regards him. Sin hath done this, it hath pluck’d off our Coat of Innocency, and now it hath debased us, and turned our glory into shame, *Dan.* 11.21. *And there shall stand up a vile person.* This was spoken of *Antiochus Epiphanes,* who was a *King,* and his name signifies *illustrious,* yet sin had degraded him, he was a vile person.\n\n2\\. Sin *disquiets* the Peace of the Soul: whatever *defiles, disturbs*; as Poison tortures the Bowels, corrupts the Blood, so doth Sin the Soul. *Isa.* 57.21. Sin breeds a *trembling* at the heart; it creates fears, and there is *torment in fear,* 1 *John* 4.18. Sin makes sad Convulsions in the Conscience. *Judas* was so terrified with guilt and horrour, that he hangs himself to quiet his Conscience. And is not he like to to be well cured, that throws himself into Hell for ease?\n\n3\\. Sin produceth all Temporal Evil. *Lam.* 1.8. *Jerusalem* hath grievously sinned, *ergo* she is removed. It is the *Trogan* Horse, it hath Sword, and Famine, and Pestilence in the Belly of it. Sin is a Coal, that not only blacks but burns. Sin creates all our Troubles; it puts Gravel into our Bread, Wormword in our Cup. Sin rots the Name, consumes the Estate, buries Relations. Sin shoots the flying Roll of God’s Curses into a Family and Kingdom, *Zach.* 5.4. It is reported of *Phocas,* having built a Wall of mighty strength about his City, there was a voice heard, 〈 in non-Latin alphabet 〉, Sin is within the City, and that will throw down the Wall.\n\n4\\. Sin unrepented of brings *final damnation.* The canker that breeds in the Rose is the cause of its perishing; and corruptions that breed in Mens Souls, are the cause of their damning. Sin without Repentance brings the *second death,* Rev. 20.14. that is, *mors sine morte,* Bern. a death always dying. Sins pleasure will turn to sorrow at last; like the Book the Prophet did eat, *Ezek.* 3.3. sweet in the mouth, but bitter in the belly. Sin brings the wrath of God, and what Buckets or Engines can quench that Fire? *Mark* 9.44. *Where the worm never dies, and the fire is not quenched.*\n\n*Use* 1. See how deadly an evil sin is; how strange is it that any one should *love* it, *Psal.* 4.3. *How long will ye love vanity?* Hos. 3.1. *Who look to other Gods, and love Flagons and Wine.* Sin is a Dish Men cannot forbear, though it make them sick; who would pour Rose-water into a Kennel? what pity is it so sweet an affection as Love should be poured upon so filthy a thing as sin. Sin brings a sting in the Conscience, a curse in the Estate, yet Men love it. A sinner is the greatest Self-denier for his sin, he will deny himself a part in Heaven.\n\n*Use* 2. Do any thing rather then sin. O hate sin! there is more evil in the least sin, then in the greatest bodily Evils that can befall us. The *Ermyn* rather chooseth to die, then defileth her beautiful skin. There is more evil in a drop of sin, then in a Sea of Affliction: Affliction is but like a rent in a Coat, Sin a prick at the Heart. In Affliction there is *aliquid boni,* some good. In this Lion there is some Hony to be found; *Psal.* 119.71. *It is good for me that I was afflicted. Utile est animae si in hac area mundi flagellis trituretur corpus,* Aug. Affliction is God’s Flail to thrash off our Husks; not to consume, but refine. There is no good in sin; it is the spirit and quintissence of Evil. Sin is worse then Hell; for the pains of Hell only are a burden to the Creature, but sin is a burden to God, *Amos* 2.13. *I am pressed under your iniquities, as a Cart is pressed under the sheaves.*\n\n*Use ult.* Is Sin so great an Evil, then how thankful should you be to God, if he hath taken away your sin; *Zach.* 3.3. *I have caused thy iniquity to pass from thee.* If you had a Disease on your Body, Plague or Dropsie, how thankful would you be to have it taken away, much more to have sin taken away. God takes away the guilt of sin by pardoning grace, and the power of sin by mortifying grace. O be thankful that this sickness is *not unto death.* That God hath changed your Nature, and by grafting you into Christ, made you partake of the sweetness of that Olive; that sin, though it live, doth not reign, but the elder serves the younger, the elder of sin serves the younger of grace."},{"number":21,"title":"ADAM’s SIN","part":null,"questions":[13,15],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XI. *What was the Sin whereby our first Parents fell from the Estate wherein they were created?*\n\n*Resp.* The Sin was their eating of the forbidden Fruit, Gen. 3.6. —*She took of the fruit thereof and did eat, and gave also to her husband.*\n\nHere is implied, 1. That our first Parents fell from their State of Innocency. 2. The Sin by which they fell, *Eating the forbidden Fruit.*\n\n1\\. Our first *Parents fell from their glorious State of Innocency,* Eccles. 7.29. *God made man upright, but they have sought out many inventions. Adam* was perfectly Holy, he had Rectitude of Mind, and Liberty of Will to good, but his head aked till he had invented his own and our Death, he sought out many Inventions, 1. *Adam*’s Fall was voluntary; he had *à Posse non Peccare,* a Power not to Fall. Free-will was a sufficient Shield to repel Temptation: the Devil could not have forced him, unless he had given his Consent; Satan was only a Suitor to woe, not a King to compel, but *Adam* gave away his own Power, and suffer’d himself to be decoy’d into Sin. Like a young Gallant who at one throw looseth a fair Lordship. *Adam* had a fair Lordship, he was Lord of the World, Gen. 1.28. *Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth.* But he lost all at one throw. As soon as he had sinned he forfeited Paradise. 2. *Adam*’s Fall was sudden; he did not long continue in his Royal Majesty.\n\nQuest. *How long did* Adam *continue in Paradise before he fell?*\n\n*Resp. Tostatus* saith he fell the next day. *Pererius* saith he fell the eighth day after his Creation. But the most probable and received Opinion is, That *Adam* fell the very same day in which he was created. So *Irenaeus, Cyril, Epiphanius,* and many others. The Reasons which incline me to believe so are,\n\n1\\. It is said, Satan was a *murderer,* ab initio, *from the beginning,* Joh. 8.44. Now whom did he murder? Not the blessed Angel, he could not reach them; nor the cursed Angels, for they had before destroyed themselves. How then was Satan a Murderer from the beginning? As soon as Satan fell, he began to tempt Mankind to Sin, this was a *Murdering Temptation.* By which it appears *Adam* did not stay long in Paradise: soon after his Creation the Devil set upon him, and murdered him by his Temptation.\n\n2 Argument to prove that *Adam* fell the same day he was created: *Adam* had not yet eaten of the Tree of Life, Ver. 22, 23. *And now least he put forth his hand, and take also of the tree of life, and eat; the Lord sent him forth of the garden.* This Tree of Life being one of the choicest Fruits in the Garden, and being placed in the midst of Paradise, it is very like *Adam* would have eaten of this Tree of Life one of the first, had not the Serpent beguiled him with the Tree of Knowledge. So that hence I conclude▪ *Adam* fell the very day of his Creation, because he had not yet tasted the Tree of Life, that Tree that was most in his Eye, and had such delicious Fruit growing upon it.\n\n3 Argument from Psal. 49.12. *Man being in honour, abideth not.* The Rabbins read it thus, Adam *being in Honour, lodged not one night.* The *Hebrew* word for *abide, bal-jalin,* signifies to stay or lodge all night. *Adam* then it seems did not take up one night’s lodging in Paradise.\n\n1 Inference, From *Adam*’s sudden Fall, he fell the same day in which he was created, Learn, 1. The Weakness of Humane Nature; *Adam* in a State of Integrity quickly made a Defection from God, *He soon lost the Robe of Innocence, and the Glory of Paradise.* And was our Nature thus weak when it was at the *best?* what is it now when it is at the *worst?* If *Adam* did not stand when he was perfectly righteous, how unable are we to stand when Sin hath cut the Lock of our Original Righteousness? If purified Nature did not stand, how then shall corrupt Nature? If *Adam* in a few hours sinn’d himself out of Paradise, O how quickly should we sin ourselves into Hell, if we were not kept by a greater Power then our own? but God puts underneath his *Everlasting Arms,* Deut. 32.27.\n\n2\\. From *Adam*’s sudden Fall, he fell the same day, Learn how sad it is for a Man to be left to himself, 1. *Adam* being left to himself fell: O then what will become of us, how soon fall, if God leave us to ourselves? A Man left to himself will choose his own Death: he will be a Prey to every Temptation. A Man without God’s Grace, left to himself, is like a Ship in a Storm without Pilot or Anchor, and is ready to dash upon every Rock. Make this Prayer to God, Lord do not leave me to myself: If *Adam* fell so soon who had strength, how soon shall I fall who have no strength? O urge God with his Hand and Seal, 2 Cor. 12.9. *My strength shall be made perfect in weakness.*\n\n2\\. The Sin by which our first Parents fell was, *Eating the forbidden Fruit*; Where consider two things: 1. The Occasion of it. 2. The Sin itself.\n\nI. The Occasion of it: The Serpent’s Temptation; the Devil did creep into the Serpent, and speak in the Serpent, as the Angel in *Balaam*’s Ass; where consider, 1. The Subtilty of Satan’s Temptation; his Wiles are worse then his Darts. Satan’s Subtilty in Tempting, 1. He dealt all along as an Impostor, he usher’d in his Tentation by a Lye: He heaps up many Lyes, 1. That though our first Parents did eat of that Tree, they should not die, Gen. 3.4. *Ye shall not surely die.* 2. Lye, that God did envy our first Parents their Happiness, Verse 5. *God knows that in the day ye eat, your eyes shall be opened; q. d.* ’Tis God’s envying your Felicity that he forbids you this Tree. 3. Lye, that they should be thereby made like unto God, Verse 5. *Ye shall be as gods.* Here was his Subtilty in Tempting; the Devil was first a Lyar then a Murderer.\n\n2\\. In that he set upon our first Parents so quickly, before they were confirmed in their Obedience. The Angels in Heaven are fully confirm’d in Holiness; they are called Stars of the Morning, *Job* 38.7. and they are fixed Stars. But our first Parents were not confirm’d in their Obedience, they were not fixed in their Orb of Holiness; Though they had a *possibility of standing,* they had not an *impossibility of falling*; they were *Holy* but *Mutable*; here was Satan’s Subtilty in tempting our first Parents before they were confirm’d in their Obedience.\n\n3\\. His Subtilty in tempting was, that he sets upon *Eve* first, 1. Because he thought she was *less able* to *resist.* Satan did break over the Hedge where it was weakest: he knew he could more easily insinuate and wind himself into her by a Temptation. An expert Soulder when he is to Storm or enter a Castle, observes warily where there is a Breach, or how he may enter with more Facility: so did Satan the weaker Vessel. 2. He tempted *Eve* first, because he knew if once he could prevail with her, she would easily *draw her Husband.* Thus the Devil handed over a Temptation to *Job* by his Wife, Job 2.9. *Curse God and die. Agrippina* poison’d the Emperour *Commodus* with Wine in a perfum’d Cup; the Cup being perfumed and given him by his Wife, it was the less suspected. Satan knew a Temptation coming to *Adam* from his Wife, would be more prevailing, and would be less suspected: O bitter! sometimes Relations prove Temptations: A Wife may be a *Snare,* when she disswades her Husband from doing his Duty, or enticeth him to Evil: *Ahab sold himself to work wickedness, whom his wife Jezebel stired up,* 1 Kin. 21.25. She blew the Coals and made his Sin flame out the more. Satan’s Subtilty was in tempting *Adam* by his Wife, he thought she would draw him to sin.\n\n4\\. Satan’s Subtilty in tempting was in his assaulting *Eve*’s Faith; he would perswade her that God had not spoken truth, *Ye shall not surely die,* Gen. 3.4. This was Satan’s Master-piece, to weaken her Faith, when he had shaken that, and wrought her once to Distrust, then *victa fuit,* she presently put forth her hand to Evil.\n\n2\\. Satan’s Cruelty in Tempting: As soon as *Adam* was invested in all his Glory, the Devil cruelly, as it were on the Day of *Adam*’s Coronation, would Dethrone him, and bring both him and all his Posterity under a Curse: We see how *little love* Satan hath to Mankind; he hath an implacable Antipathy against us, and Antipathies can never be reconciled. So much for the Occasion of *Adam*’s Sin, tempted by the Serpent.\n\nII. The Sin itself, *Eating the forbidden Fruit:* This was very heinous, and that appears three ways: 1. In respect of the Person that committed it. 2. The Aggravation of the Sin. 3. The Dreadfulness of the Effect.\n\n1\\. Very Heinous in respect of the Person that committed it: *Adam* had Excellent and Noble Endowments; he was illuminated with Knowledge, embellished with Holiness, he knew his Duty, and it was as easie to him to obey God’s Command as to know it; he might have chosen whether he would sin or no, yet he wilfully did eat of the Tree which was forbidden.\n\n2\\. The Aggravation of *Adam*’s Sin.\n\nQuest. *Wherein did it appear to be so great? ’Twas but* raptus Pomi; *Was this such a great matter to pluck an Apple?*\n\n*Resp.* Besides that, ’twas against an infinite God, it was *Malum complexum,* a voluminous Sin, there were many Sins twisted together in it: As *Cicero* saith of Parricide, He who is guilty of it, *Plurima committit peccata in uno,* he commits many Sins in one. So there were many Sins in this one Sin of *Adam.* A big-bellied Sin, a Chain with many Links, ten Sins in it, 1. Incredulity; our first Parents did not believe what God had spoken was truth. God said, *They should die the death in the day they eat of that tree.* They believed not that they should die; they could not be perswaded that such fair Fruit had Death at the Core. Thus by Unbelief they made God a Lyer; nay, which was worse, they believed the Devil rather then God.\n\n2\\. Unthankfulness, which is the Epitome of all Sin. *Adam*’s Sin was committed in the *midst of Paradise:* God had enrich’d him with Variety of Mercies; he had stamp’d his own Image upon him; he had made him Lord of the World, gave him of all the Trees of the Garden to eat *(one only excepted)* and now to take of *that Tree!* This was high Ingratitude; this was like the Dye to the Wool, which made it Crimson. When *Adam*’s Eyes were open’d, and he saw what he had done, well might he be asham’d, and hide himself, to sin in the midst of Paradise: How could he look God in the Face without Blushing?\n\n3\\. In *Adam*’s Sin was Discontent: Had not he been discontented, he would never have sought to have alter’d his Condition. *Adam* one would think had *enough,* he differed but little from the Angels, he had the Robe of Innocence to cloath him, and the Glory of Paradise to crown him: yet he was not content, he would have more; he would be above the ordinary Rank of Creatures. How wide was *Adam*’s Heart, that a whole World could not fill it.\n\n4\\. Pride, in that he would be like God: This Worm that was but newly crept out of the Dust, now aspires after a Deity; *Ye shall be as gods,* (saith Satan.) And *Adam* hoped to have been so indeed: he suppos’d the Tree of Knowledge would have anointed his Eyes and made him Omniscient. But by climbing too high he got a Fall.\n\n5\\. Disobedience: God said, *Thou shalt not eat of the Tree*; he would eat of it tho’ it cost him his Life. Disobedience is a Sin against Equity; it is equal we should serve him from whom we have our Subsistance. God gave *Adam* his Allowance, therefore it was but equal he should give God his Allegiance: therefore Disobedience was against Equity. How could God endure to see his Laws trampled on before his Face? This made God place a flaming Sword at the end of the Garden.\n\n6\\. Curiosity, to meddle with that which was out of his Sphere, and did not belong to him. God smote the Men of *Bethshemesh* but for looking into the Ark, 1 *Sam.* 6.19. *Adam* would be prying into God’s Secrets, and tasting what was forbidden.\n\n7\\. Wantonness: Though *Adam* had choice of all the other Trees, yet his Palate grew wanton, and he must have this Tree. Like *Israel,* God sent them Manna, Angels Food, aye, but they had an hankering after Quails; it was not enough God did supply their Wants, unless he would satisfie their Lusts. *Adam* had not only for Necessity, but for Delight, yet his wanton Palate lusted after forbidden Fruit.\n\n8\\. Sacriledge: The Tree of Knowledge was none of *Adam*’s, yet he took of it, and did sacrilegiously rob God of his Due. It was counted a great Crime in *Harpalus* to rob the Temple, and steal the Silver Vessels. So in *Adam* to steal Fruit from that Tree which God had peculiarly enclosed for himself. Sacriledge is double Theft.\n\n9\\. *Murder. Adam* was a publick Person, and all his Posterity were involved and wrapped up in him, and he sinning, did at one destroy all his Posterity, if Free-grace did not interpose. If *Abel*’s Blood did cry so loud in God’s Ears, *Gen.* 4.10. *The voice of thy brothers blood crieth unto me from the ground*; then how loud did the Blood of all *Adam*’s Posterity cry against him for Vengeance.\n\n10\\. *Presumption. Adam* presumed of God’s Mercy; he blessed himself, saying, he should have Peace; he thought though he did transgress, he should not die; God would sooner reverse his Decree then punish him; high Presumption! What an heinous sin then was *Adam*’s breach of Covenant?\n\n*Use.* One sin may have many sins in it. We are apt to have slight thoughts of sin, it is but a little one; How many sins were in *Adam*’s sin? O take heed of any sin! As in one Volume there may be many Works bound up, so there may be many sins in one sin.\n\n3\\. The dreadfulness of the Effect. It hath corrupted Man’s Nature. How rank is that Poison, a drop whereof should poison a whole Sea? And how deadly is that sin of *Adam,* that should poison all Mankind, and bring a Curse upon them, till it be taken away by him, who was made a Curse for us."},{"number":22,"title":"Original SIN","part":null,"questions":[16,18],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XII. *Did all Mankind fall in* Adam’s *Transgression?*\n\nAnsw. *The Covenant being made with* Adam, *not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him, and fell within his first Transgression.*\n\nRom. 5.12. *By one man sin entred into the world, and death by sin,* &c.\n\n*Adam* being a Representative Person, he standing, we stood, and he falling, we fell: we sinn’d in *Adam*; so it is in the Text, 〈 in non-Latin alphabet 〉, *in whom all have sinned.*\n\n*Adam* was the Head of Mankind, and he being guilty, we are guilty, as the Children of a Traytor have their Blood stained: *Omnes unus ille* Adam *fuerunt,* Aug. All of us, *saith* Austin, sinn’d in *Adam,* because we were *part of* Adam.\n\n*Object.* If when *Adam* fell, all Mankind fell with him, why then when one Angel fell, did not all Fall?\n\n*Resp.* The Case is not the same. The Angels had *no relation* to one another; they are called *Morning Stars*; the Stars have no dependance one upon another. But it is otherwise with us, we are *in Adam’s loins*; as a Child is a Branch of the Parent, we were part of *Adam,* therefore he sinning, we sinned.\n\nQuest. *How is* Adam’s *sin made ours?*\n\n*Resp.* 1. By *Imputation.* The *Pelagians* of old held that *Adam*’s Transgression is hurtful to Posterity by *Imitation* only, not by *Imputation.* But the Text confutes that, 〈 in non-Latin alphabet 〉; *in whom all have sinned.*\n\n2\\. *Adam*’s sin is ours by *Propagation.* Not only is the guilt of *Adam*’s sin imputed to us, but the pravity and corruption of his Nature is derived to us, as Poison is carried from the Fountain to the Cistern. This is that which we call *Original Sin*; Psal. 51.5. *In sin did my mother conceive me. Adam*’s Leprosy cleaves to us, as *Naaman*’s Leprosy did cleave to *Gehazi,* 2 Kings 5.27. This Original Concupiscence is called,\n\n1\\. The *Old Man,* Eph. 4.22. It is said to be the Old man, not that it is *weak,* as Old men are, but for its *long standing,* and because of its *deformity.* In old age the fair blossoms of Beuty fall; so Original sin is the Old man, because it hath withered our Beauty, and made us deformed in God’s Eye.\n\n2\\. Original Concupiscence is called the *Law of sin,* Rom. 7.25. Original sin hath *vim coactivam,* the power of a Law. A Law *binds* the Subject to Allegiance. Men must needs do what sin will have them, when they have both the love of sin to draw them, and the law of sin to force them. In Original sin there is something privative, and something positive.\n\n1\\. Something *privative. Carentia justitiae debitae,* we have lost that excellent quintissential frame of Soul which once we had. Sin hath cut the lock of original purity where our strength lay.\n\n2\\. Something *positive.* Original sin hath contaminated and defiled our Virgin-nature ’Twas Death among the *Romans* to poison the Springs. Original sin hath poisoned the Spring of our Nature; it hath turned Beauty into Leprosy; it hath turned the azure brightness of our Souls into a midnight darkness.\n\nOriginal sin is become connatural to us. A Man by Nature *cannot but sin*; though there were no Devil to tempt, no bad Examples to imitate, yet there is such an *innate principle* in him, that he cannot forbear sinning, 2 *Pet.* 2.14. *A peccato cessare nesciunt,* who cannot cease to sin, as an Horse that is lame cannot go without halting. —In Original sin is,\n\n1\\. An *aversion from Good:* Man hath a desire to be happy, yet opposeth that which should promote his happiness; he hath a disgust of holiness, he hates to be reformed. Since we fell from God, we have no mind to return to him.\n\n2\\. A *propension to Evil.* If as the *Pelagians* say, there were so much goodness in us since the Fall, then why is there not as much natural proneness to Good, as there is to Evil. Our own *experience* tells us, that the natural biass of the Soul hath a tendency to that which is bad. The very Heathens by the Light of Nature saw this; *Heriocles* the Philosopher said, 〈 in non-Latin alphabet 〉, ’tis grafted in us by Nature to sin: Men roll sin as hony under their Tongue.—*They drink iniquity as water,* Job 15.16. Like an hydropical person, that thirsts for drink and is not satisfied, so they have a kind of drought on them, they thirst for sin. They sin 〈 in non-Latin alphabet 〉, *Eph.* 4.19. Though they are tired out in committing sin, yet they sin; *Jer.* 9.5. *They weary themselves to commit iniquity*; as a Man that follows his game while he is weary, yet he delights in it, and cannot leave off. Though God hath set so many flaming Swords in the way to stop Men in their sin, yet they go on in sin, which all shews what a strong Appetite they have to the forbidden Fruit.\n\nThat we may further see the Nature of Original sin, consider 1. The *Universality* of it; it hath, as a Poison, diffused it self into all the *parts* and *powers* of our Soul, *Isa.* 1.5. *The whole Head is sick, the whole heart is faint.* Like a sick Patient that hath no part sound, his Liver swell’d, his Lungs perish’d, his Feet gangren’d; such infected gangren’d Souls have we, till Christ (who hath made a Medicine of his Blood) do Cure us,\n\n1\\. Original sin hath depraved the 〈 in non-Latin alphabet 〉, the *intellectual part*; as in the Creation *Darkness was upon the face of the deep,* Gen. 1.2. so the Understanding; darkness is upon the face of this Deep. As there is Salt in every drop of the Sea, bitterness in every branch of Wormwood, so there is Sin in every Faculty; the Mind is obnubilated, we know little of God. Ever since *Adam* did eat of the Tree of Knowledge, and his Eyes were opened, we lost our Eyesight. Besides Ignorance in the Mind, there is Errour and Mistake, we do not judge rightly of things, we put bitter for sweet, and sweet for bitter, *Isa.* 5.20. Besides this, there is much pride, superciliousness, and prejudice, many fleshly reasonings against the Truth, and swarms of vain Thoughts, *Jer.* 4.14. *How long shall vain thoughts lodge in thee.*\n\n2\\. Original sin hath defiled the *heart:* the heart is *mortiferum junius,* deadly wicked, *Jer.* 17.9. It is a *lesser Hell:* in the heart are *Legions of Lusts,* obdurateness, infidelity, hypocrisy, sinful aestuations, it boils as the Sea with Passion and Revenge. Madness *is in their heart* while they live, *Eccles.* 9.3. the heart is *Officina Diaboli,* the Devil’s Shop or Work-house, where all Mischief is framed.\n\n3\\. The *Will.* Contumacy, it is the *Seat of Rebellion:* the sinner crosseth God’s will to fulfil his own, *Jer.* 44.17. *We will burn Incense to the Queen of Heaven.* There is a rooted enmity in the will against Holiness; it is like an Iron sinew, it refuseth to bend to God. Where is then the *freedom* of the will? when it is so full, not only of indisposition, but opposition to what is Spiritual.\n\n4\\. The *Affections.* These, as the strings of a Viol, are out of tune. These are the lesser Wheels, which are strongly carried by the will, the Master-wheel. Our Affections are misplaced, set on wrong Objects: our Love is set on Sin, our Joy on the Creature. Our Affections are naturally as a sick man’s Appetite, he desires things which are noxious and hurtful for him; he calls for Wine in a Fever; so we have impure Lustings instead of holy Longings.\n\n2\\. The *adherency of Original sin.* It cleaves to us as blackness to the skin of the Ethiopian, we cannot get rid of it. *Paul* shook off the Viper on his hand, but we cannot shake off this inbred Corruption: it may be compared to a wild Fig-tree growing on a Wall, though the Roots of it are pull’d up, yet there are some strings of it in the joints of the Stone-work, which will not be eradicated, but will sprout forth till the Wall be pull’d in pieces. Original Concupiscence comes not as a Lodger, for a Night, but is an in-dweller, *Rom.* 7.17. *Sin which dwelleth in me.* It is a *malus genius,* and evil spirit that haunts us wheresoever we go, *Josh.* 7.12. *The Canaanite would dwell in the Land.*\n\n3\\. Original sin retards and *hinders* us in the exercises of God’s Worship. Whence is all that dulness and deadness in Religion? it is the Fruit of Original sin: it is this rocks us asleep in Duty, *Rom.* 7.19. *The good that I would I do not.* Sin is compared to a *weight,* Hebr. 12.1. A Man that hath weights tied to his Legs, cannot run so fast: it is like that Fish *Pliny* speaks of, a *Sea-Lamprey,* that cleaves to the Keel of the Ship, and hinders its progress when it us under Sail.\n\n4\\. Original sin, though it lies *latent* in the Soul, and be as a *Spring* which runs *under ground,* yet oft it *breaks forth* unexpectedly. Christian, thou canst not believe that evil which is in thy heart, and which will break forth suddenly if God leave thee; 2 *Kings* 8.13, 15. *Is thy servant a dog, that he should do this great thing? Hazael* could not believe he had such a root of bitterness in his heart, that he should rip up the Women with Child, *Is thy servant a dog?* yes, and worse then a dog, when that Original Corruption within was stirred up. If one had come to *Peter,* and said, *Peter* within a few hours thou wilt deny Christ; he would have said, *Is thy servant a dog?* But alas *Peter* did not know his own heart, nor how far that Corruption within would prevail upon them. The Sea may be calm, and look clear, but when the Wind blows, how doth it rage and fome? so, though now thy heart seems good, yet when a Temptation blows, how may Original Sin discover it self, making thee fome with Lust and Passion. Who would have thought to have found *Adultery* in *David,* and Drunkenness in *Noah,* and Cursing in *Job?* If God leave a Man to himself, how suddenly and scandalously may Original sin break forth in the holiest Men alive.\n\n5\\. Original sin doth *mix* and *incorporate* it self with our *Duties* and *Graces.*\n\n(1.) With out *Duties*; as the hand which is paralitical or palsy, cannot move without shaking, as wanting some inward strength, so we cannot do any holy action without sinning, as wanting a Principle of Original Righteousness. As the Leper, whatever he touched became unclen; if he touched the Altar, the Altar did not sanctifie him, but he polluted the Altar: such a Leprosy is Original sin, it defiles our Prayers and Tears; we cannot write without blotting. Though I do not say that the holy Duties and good Works of the Regenerate are *sins,* for that were to reproach the Spirit of Christ, by which they are wrought; yet this I say, that the best works of the godly have sin cleaving to them; only Christ’s Blood makes atonement for our holy things.\n\n(2.) With our *Graces.* There is some Unbelief mixed with Faith, Lukewarmness with Zeal, Pride with Humility. As bad Lungs cause an *Astmah,* or shortness of breath, so Original Corruption having infected our heart, our Greaces breath now very faintly.\n\n6\\. Original sin is a *vigorous active Principle* within us; it doth not lye still, but is ever exciting and stirring us up to evil; it is an Inmate, very unquiet; *Rom.* 7.15. *What I hate, that do I.* How came *Paul* to do so? Original sin did irritate and stir him up to it. Original sin is like Quicksilver, always in motion; when we are asleep, sin is awake in the Fancy. Original sin sets the Head a plotting evil, and the Hands a working it; it hath in it *principium motus,* not *quiet is,* it is like the Pulse ever beating.\n\n7\\. Original sin is the *cause of all Actual*; it is *fomes peccati,* it is the Womb in which all actual sins are conceived. Hence come Murders, Adulteries, Rapines; it is the Trojan Horse, out of which a whole Army of Impieties come. Though Actual sins may be more *scandalous,* yet Original sin is more *heinous*; the Cause is more then the Effect.\n\n8\\. It is *not perfectly cured* in this Life. Grace, though it doth subdue sin, yet not wholly remove it. Though we are like Christ, having the *first fruits* of the Spirit, yet we are unlike him, having the *remainders* of the Flesh. There are *two Nations* in the Womb. Original sin is like that Tree, *Dan.* 4.23. though the Branches of it were hewen down, and the main body of it, yet the stumps and root of the Tree were left: Though the Spirit be still weakning and hewing down sin in the godly, yet the stump of Original sin is still left: it is a Sea, that will not in this Life be dried up.\n\nQuest. *But why doth God leave Original Corruption in us after Regeneration, he could quite free us from it if he pleased?*\n\n*Resp.* 1. He doth it to shew *the power* of his *Grace* in the *weakest Believer.* Grace shall prevail against a Torrent of Corruption. Whence is this? the Corrupion is *ours,* but the Grace is *Gods.*\n\n2\\. God leaves Original Corruption to make us long after Heaven; when there shall be no Sin to defile, no Devil to tempt. When *Elias* was taken up to Heaven, his Mantle dropped off; so when the Angels shall carry us up to Heaven, this Mantle of sin shall drop off: we shall never complain more of an aking head, or an unbelieving heart.\n\n*Use* 1. If Original sin be propagated to us, and will be inherent in us while we live here, then it Confutes the *Libertines* and *Quakers,* who say they are 〈 in non-Latin alphabet 〉, without sin; they hold Perfection; they shew much Pride and Ignorance, 〈 in non-Latin alphabet 〉: but we see the Seeds of Original sin remain in the best; *Eccles.* 7.20. *There is not a just man lives, and sins not.* And St. *Paul* complained of a *body of death, Rom.* 7.24. Grace though it doth purifie Nature, it doth not perfect it.\n\nObject. But doth not the Apostle say of Believers, that their *old man is crucified,* Rom. 6.6. and they are *dead to sin,* Rom. 7.11.\n\n*Resp.* They are dead 1. Spiritually; they are dead as to the *Reatus,* the guilt of it, and as to the *Regnum,* the power of it; the love of sin is crucified.\n\n2\\. They are dead to sin *Legally*; as a Man that is Sentenced to Death is *dead in Law,* so they are legally dead to Sin; there is a Sentence of Death gone out against sin, it shall die and drop into the Crave; but at the present sin hath its Life lengthened out; nothing but Death of the Body can quite free us from the Body of Death.\n\n*Use* 2. Let us lay to heart Original sin, and be deeply humbled for it; it cleaves to us as a Disease, it is an active Principle in us, stirring us up to Evil. Original sin is *worse* then all Actual sin; the Fountain is more then the Stream. Some think as long as they are *civil,* they are well enough; I, but thy *Nature* is *poisoned,* thou hast a proud, lustful, envious Nature; a River may have fair Streams, but Vermin at bottom. Thou carriest an Hell about thee, thou canst do nothing, but thou *defilest* it; thy Heart, like muddy ground, defiles the purest Water that runs thorow it. Nay, though thou art *Regenerate,* there is much of the Old Man in the New Man. O how should Original sin *humble* us! This is one *reason* God hath left Original sin in us, because he would have it as a Thorn in our side to humble us; as the Bishop of *Alexandria,* after the People had embraced Cristianity, destroyed all their Idols but *one,* that the sight of that Idol might make them loath themselves for their former Idolatry; So God leaves Original sin to pull down the Plumes of Pride. Under our silver Wings of Grace are black feet.\n\n2\\. Let the sence of this make us daily look up to Heaven for help; beg Christ’s Blood to wash away the guilt of sin, and his Spirit to mortifie the power of it; beg further degrees of Grace; *Gratiam Christi eò obnixiùs ambiamus,* though Grace cannot make sin to be, yet not to reign; though Grace cannot expel sin, it can repel it: and for our *Comfort,* where Grace makes a Combat with sin, Death shall make a Conquest.\n\n3\\. Let Original sin make us *walk* with continual *Jealousie* and *Watchfulness* over our Hearts. The Sin of our *Nature* is like a sleeping Lion, the least thing that awakens it makes it rage. The Sin of our Nature, though it seem quiet, and lies as Fire hid under the Embers, yet if it be a little stirr’d and blown up by a Temptation, how quickly may it flame forth into scandalous Evils; therefore we had need always walk watchfully, *Mark* 13.37. *I say to you all, watch.* A wandring heart needs a watchful Eye."},{"number":23,"title":"MAN’s Misery by the FALL","part":null,"questions":[17,19],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XIII. *What is the Misery of that Estate whereinto Man fell?*\n\n*Resp.* All Mankind by their Fall lost Communion with God, are under his Wrath and Curse, and so made liable to all Miseries in this Life, to Death itself, and to the Pains of Hell for ever.\n\nEphes. 2.3. *And were by nature the children of wrath. Adam* left an unhappy Portion to his Posterity, *Sin and Misery.* We have already considered the first of these, *Original Sin,* now the Misery of that Estate; in the first we have seen Mankind Offending, in the second we shall see him Suffering. The Misery ensuing Original Sin, is twofold:\n\nI. *Privative:* By this first Hereditary Sin we have lost Communion with God. *Adam* was God’s Familiar, his Favourite, but Sin hath put us all out of Favour: When we lost God’s Image, we lost his Acquaintance. God’s banishing *Adam* out of Paradise, Hierogliphical, it shewed how Sin hath banish’d us out of God’s Love and Favour.\n\nII. *Positive:* In four things, 1. Under the Power of Satan. 2. Heirs of God’s Wrath. 3. Subject to all Miseries in this Life. 4. Obnoxious to Hell and Damnation.\n\n1\\. The first Misery is, By Nature we are *under the Power of Satan,*] who is called, *The Prince of the Power of the Air,* Eph. 2.2. Before the Fall Man was a free Denison, now a Slave; before a King on the Throne, now in Fetters. And who is Man inslaved too? To one that is an Hater of him. This was an Aggravation of *Israel*’s Servitude, Psal. 106.41. *They that hated them ruled over them.* By Sin we are enslaved to Satan, who is an Hater of Mankind, and writes all his Laws in Bloud. Sinners before Conversion are under Satan’s Command, as the Ass at the command of the Driver, he doth all the Devil’s Drudgery. No sooner Satan tempts but he obeys; as the Ship is at the command of the Pilot, he steers it which way he will; so is the Sinner at the command of Satan, he may steer him which way he will; and he never steers the Ship but into Hell’s Mouth. The Devil *rules all the Powers and Faculties of a Sinner:*\n\n1\\. He rules the Understanding: He blinds Men with Ignorance, and then rules them. As the *Philistines* first put out *Sampson*’s Eyes, and then bound him. Satan can do what he will with an ignorant Man: he doth not see the Errour of his way, therefore the Devil can lead him into any Sin; you may lead a blind Man any whither: *Omne peccatum fundatur in ignorantia.*\n\n2\\. Satan *rules the Will:* Though he cannot force the Will, yet he can by a Tentation draw it, Joh. 8.44. *The lusts of your father ye will do.* He hath got your hearts, and him you will obey, Jer. 44.17. *We will burn incense to the Queen of Heaven.* When the Devil spurs a Sinner by a Tentation, he will over Hedge and Ditch, break all God’s Laws that he may obey Satan: *Where then is Free-will?* When Satan hath such power over the Will, *his lusts ye will do.* There’s not any Member of the Body but is at the Devil’s Service; the Head to plot Sin, the Hands to work it, the Feet to run on the Devil’s Errand: *Grave jugum servitutis,* Cicero. Slavery is hateful to a Noble Spirit. Satan is the *Worst Tyrant,* the Cruelty of *Cannibal* or *Nero* is nothing to his; other Tyrants do but rule over the *Bodies,* he over the *Conscience*; other Tyrants have some Pity on their Slaves, though they work in the Gally, they give them Meat, let them have Hours for Rest: but Satan is a *Merciless Tyrant,* he lets Men have no Rest. What pains did *Judas* take, the Devil would let him have no rest till he had betrayed Christ, and afterwards embrued his Hands in his own Bloud.\n\n*Use* 1. See here our Misery by Original Sin, enslaved to Satan, *Ephes.* 2.2. Satan is said to work effectually in the Children of Disobedience: What a sad Plague is this for a Sinner to be *at the will of the Devil.* Just like a Slave, if the *Turk* bids him dig in the Mine, hew in the Quarres, tug at the Oar, the Slave must do it, he dares not refuse. If the Devil bids a Man Lye or Cozen, he doth not refuse; and which is worst, Men are enslaved, and they *willingly obey* this Tyrant; other Slaves are forced against their will. *Israel sighed by reason of their bondage,* Exod. 2.23. But Sinners are willing to be Slaves, they will not take their Freedom; they kiss their Fetters.\n\n*Use* 2. Let us labour to get out of this deplorable Condition Sin hath plunged us into; get from under the Power of Satan: If any of your Children were Slaves, you would give great sums of Money to purchase their Freedom; your Souls are enslaved, and will you not labour to be set free. Improve the Gospel; the Gospel proclaims a Jubilee to Captives. Sin binds Men, the Gospel looseth them: *Paul*’s preaching was to turn Men from the Power of Satan to God, *Acts* 26.18. The Gospel-Star that leads you to Christ, and if you get Christ, then you are made free, though not from the Being of Sin, yet from Satan’s Tyranny, Joh. 8.36. *If the Son make you free, ye shall be free indeed.* You hope to be Kings to Reign in Heaven, and will you let Satan Reign in you now? Never think to be Kings when you die, and Slaves while you live: The Crown of Glory is for *Conquerours,* not for *Captives.* Oh get out of Satan’s Jurisdiction; get your Fetters of Sin filed off by Repentance.\n\n2 Misery.] We are *Heirs of God’s Wrath.*] In the Text, *And were by nature the children of wrath. Tertullian*’s Exposition here is wrong, *Chrildren of Wrath* he understands subjective, that is, subject to Wrath and Passion; offending often in the Irascible Faculty of a wrathful Spirit. But by *Children of Wrath,* the Apostle passively means *Heirs of Wrath,* expos’d to God’s Displeasure. God was once a Friend, but Sin broke the Knot of Friendship; now God’s *Smile* is turned into a *Frown*; we are now bound over to the Sessions, and become Children of Wrath; *And who knows the power of God’s wrath?* Psal. 90.11. The Wrath of a King is as the roaring of a Lyon, *Prov.* 19.12. How did *Haman*’s Heart tremble when the King rose up from the Banquet in wrath, *Esth.* 7.7. But God’s Wrath is Infinite, all other is but as a Spark to a Flame: *Wrath* in *God* is not a *Passion* as in us; but it is an Act of God’s Holy Will, whereby he abhors Sin, and decrees to punish it. This Wrath is very dismal, ’tis this Wrath of God that *imbitters* Afflictions in this Life: When Sickness comes attended with God’s Wrath, it puts Conscience into an Agony. The mingling the Fire with the Hail made it so terrible, *Exod.* 9.24. so mingling God’s Wrath with Affliction makes it torturing. It is the *Nail in the Yoke*; God’s Wrath when but in a Threatning, (as a Shower hanging in the Cloud) made *Ely*’s ears to tingle; What is it then when this Wrath is executed? It is terrible when the King rates and chides a Traytor, but it is more dreadful when he causeth him to be set upon the Rack, or to be broke upon the Wheel: *Who knows the power of God’s wath?* While we are Children of Wrath, 1. We have nothing to do with any of the Promises; they are as the Tree of Life, bearing several sorts of Fruit, but no right to pluck one Leaf, Eph. 2.3. *Children of wrath.* Verse 12. *Strangers to the covenants of promise.* The Promises are as a *Fountain seal’d.* While we are in the State of Nature, we see nothing but the flaming Sword; and as the Apostle, *Heb.* 10.27. there remains nothing but 〈 in non-Latin alphabet 〉, a fearful looking for of fiery Indignation▪ 2. While Children of Wrath, we are *Heirs to all God’s Curses,* Gal. 3.10. How can the Sinner eat and drink in that Condition? Like *Damaris*’s Banquet, he sat at Meat, and there was a Sword hanging over his Head by a small Thread; one would think he should have little stomack to eat: So the Sword of God’s Wrath and Curse hangs every moment over a Sinner’s head. We read of a flying Roll written with Curses, *Zach.* 5.3. There’s a Roll written with Curses goes out against every Person that Lives and Dies in Sin: *God’s Curse blasts where-ever it comes.* A Curse on the Sinner’s Name, a Curse on his Soul, a Curse on his Estate, Posterity, a Curse on the Ordinances. Sad if all a Man did eat should turn to Poison: The Sinner eats and drinks his own Damnation at God’s Table. Thus it is before Conversion. As the Love of God makes every bitter thing sweet, so the Curse of God makes every sweet thing bitter.\n\n*Use.* See our Misery by the Fall, *Heirs of Wrath:* And is this Estate to be rested in? If a Man be fallen under the King’s Displeasure, will he not labour to Re-ingratiate himself into his Favour. O let us flie from the Wrath of God! And whither should we flie, but to Jesus Christ? there’s none else to shield off the Wrath of God from us, 1 Thess. 1.10. *Jesus hath delivered us from wrath to come.*\n\n3\\. Subject *to all outward Miseries:* All the Troubles incident to Man’s Life are the bitter Fruits of Original Sin; The sin of *Adam* hath *subjected the Creature to Vanity, Rom.* 8.20. Is it not a part of the Creature’s Vanity, that all the Comforts here below will not fill the Heart, no more then the Mariner’s breath can fill the Sails of a Ship: Job 20.22. *In the midst of his sufficiency he shall be in straits.* There is still something wanting, and a Man would have more: the Heart is always Hydropical, it thirsts and is not satisfied. *Solomon* put all the Creatures into a Lembick, and when he came to extract the Spirits and Quintissence, there was nothing but Froth, *all was Vanity,* Eccles. 1.2. Nay, ’tis *vexing Vanity,* not only Emptiness but Bitterness. Our Life is Labour and Sorrow, we come into the World with a Cry, go out with a Groan, *Ps.* 90.10. Some have said that they would not be to live the Life they have lived over again, because their Life hath had more *Water* in it than *Wine.* More Water of Tears then Wine of Joy: *Quid est diu vivere nisi diu torqueri,* Aug. *Man is born to trouble,* Job 5.7. Every one is not born Heir to Land, but he is born Heir to Trouble; as well separate Weight from Lead. We do not finish our Troubles in this Life, but change them. Trouble is the Vermine bred out of the putred matter of Sin. Whence are all our Fears, but from Sin? 1 *Joh.* 4.18. *There is torment in fear.* Fear is the Ague of the Soul, sets it a shaking: some fear Want, others Alarms, others fear loss of Relations: If we rejoyce ’tis with Trembling. Whence are all our *Disappointment of Hopes,* but from Sin? Where we look for Comfort, there a Cross: where we expect Honey there we tast Wormwood: Whence is it that the Earth is filled with Violence, that the Wicked oppresseth the Man which is more righteous then he? *Hab.* 1.13. Whence is it that so much Fraudulency in Dealing, so much Falseness in Friendship, such Crosses in Relations; whence is it Children prove Undutiful, they that should be as the Staff of the Parents Age, are a Sword to pierce their Hearts: Whence is it Servants are Unfaithful to their Masters. The Apostle speaks of some who have entertain’d Angels into their Houses, *Heb.* 13.2. But how oft instead of entertaining Angels into their Houses, do some entertain Devils? Whence are all the Mutinees and Divisions in a Kingdom? 2 Chr. 15.5. *In those days there was no peace to him that went out, nor to him that came in.* All this is but the sowr Core in that Apple our first Parents eat, *viz.* Fruit of Original Sin. Besides, all the Deformities and Diseases of the Body, Feavers, Convulsions, Catarrhs, *Macies & nova febrium terris incubuit cohors*—These are from Sin. There had never been a Stone in the Kidnies, if it had not been first a Stone in the Heart. Yea, *the death of the Body,* is the Fruit and Result of *Original Sin,* Rom. 5.12. *Sin entred into the world, and death by sin. Adam* was made Immortal, conditionally, if he had not sinned; Sin dig’d *Adam*’s Grave. Death is terrible to Nature: *Lewis* King of *France* forbad all that came into his Court to mention the name of Death in his Ears. The *Socinians* say, That Death comes only from the *Infirmness of the Constitution.* But the Apostle saith, *Sin usher’d Death into the World: By sin came death.* Certainly had not *Adam* eat of the Tree of Knowledge, he had not died, Gen. 2.17. *In the day thou eatest, thou shalt surely (die,)* implying, if *Adam* had not eat he should not have died. O then see the Misery ensuing upon *Original Sin!* Sin dissolves the 〈 in non-Latin alphabet 〉, the Harmony and good Temperature of the Body, it pulls this Frame in pieces.\n\n4\\. *Original Sin* without Repentance exposeth to Hell and Damnation. This is the second Death, *Rev.* 20.14. Two things in it:\n\n1\\. *Poena Damni:* Punishment of Loss; the Soul is banished from the Beatifical Presence of God, in whose Presence is Fulness of Joy.\n\n2\\. *Poena Sensus:* Punishment of Sense; the Sinner feels the scalding Viols of God’s Wrath: It is *penetrating, abiding,* Joh. 3.36. *Reserved,* 2 Pet. 2.17. If when God’s Anger be *kindled but a little,* and a Spark or two of it flies into a Man’s Conscience here in this life, it be so terrible, what then will it be when God stirs up all his Anger? In Hell there is the *Worm* and the *Fire,* Mark 9.44. Hell is the very Accent and Emphasis of Misery: *There’s Judgment without Mercy.* O what Flames of Wrath, what Seas of Vengeance, what Rivers of Brimstone, are pour’d out there upon the Damn’d! *Bellarmine* is of Opinion, That one Glimpse of Hell-fire were enough to make the most flagitious Sinner turn Christian; nay, live as an Hermit, a most strict mortified Life. What is all other Fire to this, but painted Fire? *Ejus adesse intolerabile, ejus abesse impossibile:* To bear it will be intolerable, to avoid it will be impossible. And these Hell-torments are *for ever*; have no Period put to them, Rev. 9.6. *They shall seek death and shall not find it. Origen* fancied a Fiery Stream in which the Souls of sinful Men were to be purged after this Life, and then to pass into Heaven: but it is *for ever.* The Breath of the Lord kindles that Fire; and where shall we find Engines or Buckets to quench it? Rev. 14.11. *And the smoke of their torment ascendeth up for ever and ever, and they have no rest night nor day.* Thank *Original Sin* for all.\n\n*Use.* 1. What sad thoughts should we have of this *Primitive Original Sin,* that hath created so many Miseries. What Honey can be got out of this Lyon, what Grapes can we gather off this Thorn? It sets Heaven and Earth against us: While we choose this Bramble to Rule, Fire comes out of the Bramble to devour us.\n\n2\\. How are all Believers bound to Jesus Christ, who hath freed them from that Misery to which Sin hath exposed them, *Eph.* 1.7. *In whom we have Redemption through his Blood.* Sin hath brought *Trouble* and a *Curse* into the World. Christ hath *sanctified* the *Trouble,* and *removed* the *Curse.* Nay, he hath not only freed Believers from Misery, but purchased for them a *Crown of Glory and Immortality,* 1 Pet. 5.4. *When the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away.*"},{"number":24,"title":"Of the Covenant of Grace","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XIV. *Did God leave Mankind to perish in this state of Sin and Misery?*\n\n*Resp. No; He entred into a Covenant of Grace to deliver the Elect out of that estate, and bring them into a state of Grace by a Redeemer.*\n\nIsa. 55.3. *I Will make an Everlasting Covenant with you.* Man being by his Fall plung’d into a Labyrinth of Misery, and having no way left to recover himself, God was pleased to enter into a New Covenant with him, and so restore him to Life by a Redeemer.\n\nThe great Proposition I shall go upon is, That there is a New Covenant ratified between God and the Elect.\n\nQuest. *What the New Covenant is?*\n\n*Resp.* It is a solemn Compact and Agreement made between God and fallen Man, wherein the Lord undertakes to be our God, and to make us his People.\n\nQuest. *What Names are given to the Covenant?*\n\n*Resp.* 1. It is called a *Covenant of Peace,* Ezek. 37.26. because it Seals up Reconciliation between God and humble Sinners. Before this Covenant there was nothing but *Enmity*; God did not *love us.* A Creature that offends cannot be loved by an holy God; and we did not *love him*; a God that condemns, cannot be loved by a guilty Creature: so that there was War on both sides. But God hath found out a way in the new Covenant to reconcile differing Parties, so that it is fitly called a Covenant of Peace.\n\n2\\. It is called a Covenant of *Grace,* and well it may; for 1. it was with Grace, that when we had forfeited the first Covenant, God should enter into a new Covenant, after we had cast away our selves. The Covenant of Grace is *Tabula post naufragium,* as a *Plank* after shipwrack. O the Free-grace of God, that he should parly with Sinners, and set his Wisdom and Mercy awork to bring Rebels into the Bond of the Covenant.\n\n2\\. It is a *Covenant of Grace,* because it is a Royal Charter, all made up of Terms of Grace; That *God will cast our sins behind his back*; that *he will love us freely,* Hos. 14.4. that *he will give us a will to accept of the Mercy of the Covenant, and strength to perform the Conditions of the Covenant,* Ezek. 37.26. All this is pure Grace.\n\nQuest. *Why would God make a Covenant with us?*\n\n*Resp.* 1. It is out of Induldgence, Favour, and Respect to us. A Tyrant will not enter into a Covenant with Slaves, he will not shew them such Respect. God’s entring into Covenant with us to be our God, is a Dignity he puts upon us. A Covenant is *Insigne honoris,* a Note of Distinction between God’s People and Heathens, *Ezek.* 16.22. *I will establish my Covenant with thee.* When the Lorld told *Abraham* that he would enter into Covenant with him, *Abraham fell upon his face,* Gen. 17.2. as being amazed that the God of Glory should bestow such a Favour upon him.\n\n2\\. God makes a Covenant with us to tye us fast to him; it is called in *Ezekiel* the *Bond of the Covenant.* God knows we have slippery hearts, therefore he will have a Covenant to bind us. ’Tis horrid Impiety to go away from God after Covenant. If one of the Vestal Nuns, who had vowed her self to Religion, was defloured, the *Romans* caused her to be burnt alive. ’Tis Perjury to depart from God after solemn Covenant.\n\nQuest. *How doth the Covenant of Grace differ from the first Covenant made with* Adam?\n\n*Resp.* 1*st Difference.* The Terms of the first Covenant were more strict and severe. For 1. The least failing would have made the Covenant with *Adam* null and void, but many Failings do not null the Covenant of Grace: I grant the least sin is a Trespass upon the Covenant, but it doth not make it null and void. There may be many Failings in the Conjugal Relation, but every Failing doth not break the Marriage-Bond. It would be sad, if as oft as we break Covenant with God, he should break Covenant with us; but God will not take advantage of every Failing, but in *anger remember Mercy.*\n\n2\\. The first Covenant being broken, allowed the Sinner no remedy, all Doors of Hope were shut: but the New Covenant allows the Sinner a remedy; it leaves room for Repentance, it provides a Mediator, *Hebr.* 12.24. *Jesus the Mediator of the New Covenant.*\n\n2*d Difference.* The first Covenant did run all upon *working,* the second upon *believing, Rom.* 4.5.\n\nQuest. *But are not Works required in the Covenant of Grace?*\n\n*Answ.* Yes; *Tit.* 3.8. *This is a faithful saying, that they which believe in God be careful to maintain Good Works.* But the Covenant of Grace doth not require Works in the same manner as the Covenant of Works did. In the first Covenant, Works were required as the Condition of Life; in the second, they are required only as the Signs of a Man that is alive. In the first Covenant, Works were required as Grounds of Salvation; in the New Covenant, they are required as Evidences of our Love to God. In the first they were required to the Justification of our Persons, in the New, to the Testification of our Grace.\n\nQuest. *What is the Condition of the Covenant of Grace?*\n\n*Answ.* The main Condition is Faith.\n\nQuest. *But why is Faith more the Condition of the New Covenant, then any other Grace?*\n\n*Answ.* To exclude all glorying in the Creature. Faith is an humble Grace. If Repentance or Works were the Condition of the Covenant, a Man would say, It is my Righteousness hath saved me: But if it be of Faith, where is boasting? Faith fetcheth all from Christ, and gives all the glory to Christ; ’tis most humble Grace. Hence it is God hath singled out this Grace to be the Condition of the Covenant.\n\nAnd if Faith be the Condition of the Covenant of Grace, it excludes desperate *presumptuous Sinners* from the Covenant. They say there is a Covenant of Grace, and they shall be saved; but did you ever know a Bond without a Condition? The Condition of the Covenant is Faith, and if thou hast no Faith, thou hast no more to do with the Covenant than a Foreigner, or a Country Farmer with the City Charter.\n\n*Use* 1. *of Information.* See the amazing Goodness of God to enter into Covenant with us. He never entred into Covenant with the Angels when they fell. It was much Condescension in God to enter into Covenant with us in a state of Innocency, but it was more to enter into Covenant with us in a state of Enmity. In this Covenant of Grace we may see the *Cream* of God’s Love, and the working of his Bowels to sinners. This is a Marriage-Covenant, *Jer.* 3.14. *I am married to you, saith the Lord.* In the New Covenant God makes himself over to us, and what can he give more? And he makes over his Promises to us, and what better Bond can we have?\n\n*Use* 2. *of Trial.* Whether we are in Covenant with God. There are three Characters.\n\n1\\. God’s Covenant People are an humble People, 1 *Pet.* 5.5. 〈 in non-Latin alphabet 〉, *be ye clothed with humility.* God’s People esteem of others better then themselves; they shrink into nothing in their own thoughts, *Phil.* 2.3. *David* cries out, *I am a worm, and no man,* Psal. 22.6. though a *Saint,* though a *King,* yet a *Worm.* When *Moses*’s Face shin’d, he covered it with a Vail: God’s People, when they shine most in Grace, are covered with the Vail of Humility. Pride excludes from the Covenant. *God resisteth the proud,* 1 Pet. 5.5. and sure such are not in Covenant with God, whom he resists.\n\n2\\. A People in Covenant with God are a willing People; though they cannot serve God perfectly, they serve him willingly. They do not grudge God a little time spent in his Worship, they do not hesitate or murmur at Sufferings, they will go through a Sea and a Wilderness if God calls; *Psal.* 110.3. *Thy people shall be a willing people: Hebr.* gnam nedabot, *a people of willingness.* This spontanity and willingness is from the *attractive* Power of God’s Spirit: the Spirit doth not *impellere,* force, but *trahere,* sweetly draw the Will; and this willingness in Religion makes all our Services *accepted.* God doth sometimes accept of willingness without the work, but never the work without willingness.\n\n3\\. God’s Covenant People are a consecrated People, they have *holiness to the Lord* written upon them; *Cast a placent superis*—Deut. 7.6. *Thou art an holy people to the Lord thy God.* God’s Covenant People are separated from the World, and sanctified by the Spirit. The Priests under the Law were not only to wash in the great Laver, but were araied with glorious Apparel, *Exod.* 28.2. This was *Typical,* to shew God’s People are not only washed from gross sin, but adorned with holiness of heart: they bear not only God’s Name, but Image. *Tamerlain* refused a Pot of Gold, when he saw it had not his Fathers stamp upon it, but the *Roman* stamp. Holiness is God’s stamp, if he doth not see this stamp upon us, he will not own us for his Covenant People.\n\n*Use* 3. *of Exhort.* To such as are out of Covenant, labour to get into Covenant and have God for your God. How glad would the old World have been of an Ark? How industrious should we be to get within the Arke of the Covenant.\n\nConsider 1. the Misery of such as live and die out of Covenant with God. 1. Such have *none to go to* in an hour of *distress.* When Conscience accuseth, when Sickness approacheth (which is but an Harbinger to bespeak a Loding for Death) then what will you do? whither will you fly? will you look to Christ for help? He is a Mediator only for such as are in Covenant. O! how will you be filled with horrour and despair, and be as *Saul,* 1 Sam. 15.28. *The* Philistines *make war against me, and the Lord is departed.* 2. Till you are in Covenant with God, there is no Mercy. The Mercy-Seat was placed upon the Ark, and the Mercy-Seat was no larger then the Ark; to shew, that the Mercy of God reacheth no further then the Covenant.\n\n2\\. The *Excellency of the Covenant* of Grace; it is a *better Covenant* then the first made with *Adam.* 1. Because it is more *friendly* and *propitious.* Those Services which would have been rejected in the first Covenant, are accepted in the second. Here God accepts of the Will for the Deed, 2 *Cor.* 8.10. here sincerity is crowned. In the Covenant of Grace, wherein we are weak, God will give strength, and wherein we come short, God will accept of a Surety. 2. It is a better Covenant, because it is *surer.* 2 Sam. 23.5. *Thou hast made with me an everlasting Covenant, ordered in all things and sure.* The first Covenant was not *sure,* it stood upon a tottering foundation, Works; *Adam* had no sooner a stock of Righteousness to trade with, but he broke; but the Covenant of Grace is *sure,* it is confirmed with God’s Decree, and it rests upon two mighty Pillars, the Oath of God, and the Blood of God. 3. It hath better *Priviledges.* The Covenant of Grace brings *preferment.* Our Nature is now more enobled, we are rais’d to higher Glory then in Innocency, we are advanced to sit upon Christ’s Throne, *Rev.* 3.21. we are by virtue of the Covenant of Grace nearer to Christ then the Angels. They are his Friends, we his Spouse.\n\n3\\. God is willing to be in Covenant with you. Why doth God woe and beseech you by his Ambassadors to be reconciled, if he were not willing to be in Covenant?\n\n*Object.* I would fain be in Covenant with God, but I have been a great sinner, and I fear God will not admit me into Covenant.\n\n*Resp.* If thou seest thy sins, and loathest thy self for them, yet God will take thee into Covenant, *Isa.* 43.24. *Thou hast wearied me with thy iniquities; I, even I am he that blotteth out thy transgressions.* As the Sea covers great Rocks, so God’s Covenant-Mercy covers great Sins. Some of the Jews that crucified Christ, yet had their sins washed away in his Blood.\n\n*Object.* But I am not worthy that ever God should admit me into Covenant.\n\n*Answ.* It never came into God’s thoughts to make a New Covenant upon Terms of Worthiness. If God should shew Mercy to none but such as are worthy, then he must shew Mercy to none at all. But, it is God’s design in the *New* Covenant to advance the riches of *Grace,* to love us freely, and when we have no worthiness of our own, to accept us through Christ’s worthiness. Therefore let not unworthiness discourage you; it is not unworthiness excludes any from the Covenant, but unwillingness.\n\nQuest. *What shall we do that we may be in Covenant with God?*\n\n*Answ.* 1. Seek to God by Prayer. *Exige à Domino misericordiam,* Aug. *Lord be my God in Covenant.* The Lord hath made an express Promise, that upon our Prayer to him, the Covenant shall be ratified, he will be our God, and we shall be his People; *Zach.* 13.9. *They shall call upon my Name, and I will hear them; I will say it is my people, and they shall say, The Lord is my God.* Only it must be an importunate Prayer. Come as earnest Suiters, resolve to take no denial.\n\n2\\. If you would be in Covenant with God, break off the Covenant with Sin; before the Marriage-Covenant, there must be a Divorce, 1 *Sam.* 7.3. *If ye return to the Lord with all your hearts, put away the strange gods; and they put away* Ashtaroth; *viz.* their Female Gods. Will any King enter into Covenant with that Man who is in League with his Enemies?\n\n3\\. If you would enter into the Bond of the Covenant, get Faith in the Blood of the Covenant. Christ’s Blood is the Blood of Atonement; believe in this Blood and you are safely arked in God’s Mercy; *Eph.* 2.13. *Ye are made nigh to the blood of Christ.*\n\n*Use* 4. Of Comfort to such as can make out their Covenant Interest in God: 1. You that are in Covenant with God, all your sins are *pardoned.* Pardon is the crowning Mercy, *Psal.* 103.3. *Who forgiveth thy iniquity, who crowneth thee,* &c. This is a branch of the Covenant, *Jer.* 31.33. *I will be* their *God, and I will forgive their iniquity.* Sin being pardoned, all wrath ceaseth. How terrible is it when but a Spark of God’s Wrath flies into a Man’s Conscience; but sin being forgiven, no more wrath. God doth not appear now in the Fire, or Earthquake, but covered with a Rain-bow full of Mercy.\n\n2\\. All your *Temporal Mercies* are Fruits of the Covenant. Wicked Men have Mercies by *Providence,* not by virtue of a *Covenant*; with Gods leave, not with his Love. But such as are in Covenant have their Mercies sweetned with God’s Love, and they swim to them in the Blood of Christ. As *Naaman* said to *Gehazi,* 2 *Kings* 5.23. *Take two Talents,* so saith God to such as are in Covenant, Take two Talents; take Health, and take Christ with it; take Riches, and take my Love with them; take the Venison, and take the Blessing with it: Take two Talents.\n\n3\\. You may upon all Occasions plead the Covenant. If you are haunted with Temptation, plead the Covenant; Lord, thou hast promised *to bruise Satan under my feet* shortly; wilt thou suffer thy Child to be thus worried? take off the roaring Lion. If in want, plead the Covenant; Lord, thou hast said, *I shall want no good thing,* wilt thou save me from Hell, and not from Want? wilt thou give me a Kingdom, and deny me daily Bread?\n\n4\\. If in Covenant with God, all things shall co-operate for your Good: *Etiam mala cedunt in bonum.* Psal. 25.10. Not only golden paths, but his bloody paths. Every wind of Providence shall blow them nearer Heaven. Affliction shall humble and purifie, *Hebr.* 12.10. Out of the bitterest Drug, God distils your Salvation. Afflictions add to the Saints Glory. The more the Diamond is cut, the more it sparkles; the heavier the Saints Cross, the heavier shall be their Crown.\n\n5\\. If thou art in Covenant *once, then for ever* in Covenant. The Text calls it *Berith Gnolam,* an *everlasting Covenant.* Such as are in Covenant are elected; God’s electing Love is unchangeable, *Jer.* 32.40. *I will make an everlasting Covenant with them, that I will not turn away from them, but I will put my fear in ther heart, that they shall not depart from me.* God will so love the Saints, that he will not forsake them: and the Saints shall so fear God, that they shall not forsake him. ’Tis *Berith Gnolam,* a *Covenant of Eternity*; it must be so; for who is this Covenant made with? is it not with Believers? and have not they Coalition and Union with Christ; Christ is the Head, they are the Body, *Eph.* 1.23. This is a *near* Union, much like that Union between God the Father and Christ, *John* 17.21. *As thou Father art in me, and I in thee, that they also may be one in us.* Now the Union between Christ and the Saints being so *inseparable,* it can never be dissolved, or the Covenant made void; you may die with Comfort.\n\n6\\. Thou art in Covenant with God, and thou art going to thy God, behold a Death-bed Cordial; Death breaks the Union between the Body and the Soul, but perfects the Union between Christ and the Soul. This hath made the Saints desire Death, as the Bride the Wedding-day, *Phil.* 1.23. *Cupio dissolvi,* Lead me Lord to that Glory (*said one*) a glympse whereof I have seen, as in a Glass, darkly.\n\n*Use* 5. *of Direct.* To shew you how you should walk who have tasted of Covenant-Mercy, Live as a People in Covenant with God. As you differ from others in respect of *Dignity,* so you must in point of *Carriage.*\n\n1\\. You must love this God. God’s Love to you calls for Love. 1. It is *Amor Gratiatus,* a free Love. Why should God pass by others and take you into a League of Friendship with himself? In the Law God passed by the Lion and Eagle, and chose the Dove; so he passes by the Noble and Mighty. 2. It is *Amor plenns,* a full Love. When God takes you into Covenant, you are his *Hephsibah,* Isa. 62.3. his delight is in you; he gives you the Key of all his Treasure, he heaps Pearls upon you, he settles Heaven and Earth upon you; he gives you a Bunch of Grapes by the way, and saith, *Son, all I have is thine.* And doth not all this call for Love? Who can tread upon these hot Coals, and his heart not burn in love to God?\n\n2\\. Walk *Holily.* The Covenant hath made you a *Royal Nation,* therefore be an *holy People.* Shine as Lights in the World; live as Earthly Angels. God hath taken you into *Covenant,* that you and he may have *Communion* together: and what is it keeps up your Communion with God, but Holiness.\n\n3\\. Walk *thankfully,* Psal. 103.1. God is your God in Covenant; he hath done more for you, then if he had made you ride upon the high Places of the Earth, and given you Crowns and Scepters. O! *Take the Cup of Salvation,* and bless the Lord. Eternity will be little enough to praise him. Musitians love to play on their Musick where there is the loudest sound; and God loves to bestow his Mercies where he may have the loudest Praises. You that have Angels Reward, do Angels Work. Begin that Work of Praise here, which you hope to be always doing in Heaven."},{"number":25,"title":"CHRIST the Mediator of the Covenant","part":null,"questions":[21,22],"paragraphs":[],"clauses":[],"items":[],"text":"*HEB. 12.24.* Jesus the Mediator of the new Covenant, *&c.*\n\nJesus Christ is the Sum and Quintessence of the Gospel; the Wonder of Angels; the Joy and Triumph of Saints. The Name of Christ is sweet, it is as Musick in the Ear, Honey in the Mouth, and a Cordial at the Heart.\n\nI shall wave the Context, and only speak of that which concerns our present Purpose: Having discours’d of the Covenant of Grace, I shall speak now of the Mediator of the Covenant, and the Restorer of lapsed Sinners, *JESUS the Mediator of the Covenant.*\n\nThere are several Names and Titles in Scripture given to Christ, as the Great Restorer of Mankind: 1. Sometimes he is called a Saviour, Matth. 1.21. *His name shall be called Jesus.* The Hebrew word for Jesus *Joshuang,* signifies a Saviour; and whom he saves from *Hell* he saves from *Sin:* where Christ is a Saviour he is a Sanctifier, Matth. 1.21. *He shall save his people from their sins.* There is no other Saviour, Acts 4.12. 〈 in non-Latin alphabet 〉, *Neither is there salvation in any other.* As there was but one Ark to save the World from drowning, so there is but one Jesus to save Sinners from damning. As *Naomi* said to her Daughters-in-law, Ruth 1.11. *Are there yet any more sons in my womb?* So hath God any other Sons in the Womb of his Eternal Decree, to be Saviours to us, besides Christ? Job 28.13. *Where shall wisdom be found? the deep saith it is not in me, and the sea saith it is not with me.* Let me allude, Where shall Salvation be found? The Angel saith it is not in me; Morality saith it is not in me; the Ordinance saith it is not in me: Christ alone is the Well-spring of Life, the Ordinance is the Conduit-pipe that conveys Salvation, but Christ is the Spring that feeds it, *Neither is there salvation in any other.*\n\n2\\. Sometimes Christ is called a Redeemer, Isa. 59.20. *The redeemer shall come to Sion.* Some understand it of *Cyrus,* others of an Angel, but the most ancient *Jewish* Doctors understand it of Christ the Redeemer of the Elect: Job 19.25. *My redeemer liveth.* The Hebrew word for Redeemer, *Goel,* signifies such an one as is *near a Kin,* and hath *Right* to redeem a Mortgage. So Christ is near a kin to us, being our Elder Brother, therefore hath the best right to redeem us.\n\n3\\. Christ is called a Mediator in the Text, *Jesus the mediator of the new covenant.* The *Greek* word for Mediator 〈 in non-Latin alphabet 〉, signifies a middle Person, one that doth make up the breach between two disagreeing Parties. God and we were at Variance by Sin, now Christ doth Mediate and Umpire between us; he reconciles us to God through his Bloud, therefore is call’d the Mediator of the New Covenant. There is no way of Communion and Intercourse between God and Man, but in and through a Mediator: Christ takes away the Enmity in us, and the Wrath in God, and so makes Peace; nor is Christ only a Mediator of *Reconciliation,* but *Intercession,* Heb. 9.24. *Christ is entred not into the holy place made with hands, but into heaven itself, now to appear in the presence of God for us.* The Priest when he had slain the Sacrifice was to go with the Bloud before the Altar and Mercy-seat, and show it to the Lord. Now in Christ our Blessed Mediator consider two things, 1. His Person. 2. His Graces.\n\n1\\. *His Person:* His Person is amiable, he is 〈 in non-Latin alphabet 〉, all made up of Love and Beauty. He is the Effigies of his Father, *Heb.* 1.3. *The express image of his person.* Consider, 1. Christ’s Person in two Natures. 2. His two Natures in one Person.\n\n1\\. Christ’s Person in two Natures: 1. Look upon his Humane Nature as Incarnate. The *Valentinians* deny his Humane Nature; but Joh. 1.14. *The Word was made Flesh*; 〈 in non-Latin alphabet 〉. ’Tis spoken of Christ, the promised Messiah. Christ took our Flesh that the same Nature which sinned might suffer; and 〈 in non-Latin alphabet 〉, *The word made flesh,* that through the Glass of his Humane Nature we might look upon God.\n\nQuest. *Why is Christ called 〈 in non-Latin alphabet 〉, the Word?*\n\n*Resp.* Because as a Word is the Interpreter of the Mind, and reveals what is in a Man’s breast, so Jesus Christ reveals his Father’s Mind to us, concerning the great Matters of our Salvation, *John* 1.18. Were it not for CHRIST’s Manhood, the sight of the Godhead would be formidable to us: but through Christ’s Flesh we may look upon God without Terrour. And Christ took our Flesh that he might know how to pity us; he knows what it is to be faint, sorrowful, tempted, Psal. 103.14. *He knows our frame.* And he took our Flesh that he might (as *Austin* saith,) Ennoble our Humane Nature with Honour. Christ having married our Flesh, hath exalted it above the Angelical Nature.\n\n2\\. Look upon Christ’s *Divine Nature:* Christ may fitly be compared to *Jacob*’s Ladder, *Gen.* 28.12. which reached from Earth to Heaven; Christ’s Humane Nature was the foot of the Ladder which stood upon Earth, his Divine Nature the top of the Ladder, which reached to Heaven. This being a grand Article of our Faith, I shall amplifie: I know the *Arians, Socinians, Ebionites* would rob Christ of the best Jewel of his Crown, his Godhead; but the *Apostolical, Nicene, Athanasian Creed,* affirm Christ’s Deity, to this the Churches of *Helvetia, Bohemia, Wittembergh, Transylvania,* &c. give their full Consent; and the Scripture is clear for it. He is call’d the *Mighty God,* Isa. 9.6. *El Gibber; and in him dwells the fulness of the Godhead,* Col. 2.9. He is not only 〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉, of the *same Nature and Essence* with the Father. So *Athanasius, Basil, Chrysostom,* 1. Is God the Father call’d Almighty, so is Christ, *Rev.* 1.8. 〈 in non-Latin alphabet 〉, the Almighty. 2. Is God the Father the Heart-searcher, so is Christ, *Joh.* 2.25. *He knew their thoughts.* 3. Is God the Father Omnipresent, so is Christ, Joh. 3.13. *The Son of man which is in heaven.* Christ as God was then in Heaven, when as Man he was upon the Earth.\n\nQuest. *Is God Eternal?*\n\n*Resp.* Christ is the Everlasting Father, *Isa.* 9.6. which Scripture may be urged against the *Cerinthian* Hereticks who deny’d the Pre-existency of Christ’s Godhead, and held that Christ had no being till he derived it from the Virgin *Mary.*\n\n4\\. Doth 〈 in non-Latin alphabet 〉, Divine Worship belong to the first Person in the Trinity? so it doth to Christ, *Joh.* 5.23. *Heb.* 1.6. *Let all the angels of God worship him.* 5. Is Creation proper to the Deity? This is a Flower of Christ’s Crown, *Col.* 1.16. *By him were all things created.* 6. Is Invocation proper to the Deity? This is given to Christ, Acts 7. *Lord Jesus receive my spirit.* 7. Is Recumbency and Trust peculiar to God the Father? This is given to Christ, Joh. 14.1. *Ye believe in God, believe also in me.* Christ must needs be God, not only that the Divine Nature might support the Humane from sinking under God’s Wrath, but also to give Value and Weight to his Sufferings.\n\nChrist being God, his Death and Passion is Meritorious; Christ’s Bloud is called *Sanguis Dei,* The Bloud of God, *Acts* 20.28. because the Person who was offered in Sacrifice was God as well as Man. This is an invincible Support to Believers; it was God who was offended, and it was God who satisfied. Thus Christ’s Person in two Natures.\n\n2\\. Consider Christ’s two Natures in one Person: 〈 in non-Latin alphabet 〉, *God-Man*; 1 Tim. 3.16. *God manifest in the flesh.* Christ had a twofold Substance, *Divine* and *Humane,* yet not a twofold Subsistance, both Natures make but one Christ: A Siens may be grafted into another Tree, a Pear-tree into an Apple, which though it bear different Fruits is but one Tree: So Christ’s Manhood is united to the Godhead in an ineffable manner; yet though here are two Natures, yet but one Person. This Union of the two Natures in Christ was not by *Transmutation,* the Divine Nature chang’d into the Humane, or the Humane into the Divine; nor by *Mixture,* the two Natures mingled together, as Wine and Water are mixed: Both the Natures of Christ remain distinct, yet make not two distinct Persons, but one Person, the Humane Nature not God, yet one with God.\n\n3\\. Consider Christ our Mediator in his Graces: These are the sweet Savour of his Oyntments that make the Virgins love him. Christ our Blessed Mediator is said to be *full of grace and truth,* Joh. 1.14. He had the anointing of the *Spirit without measure,* Joh. 3.34. Grace in Christ is after a more eminent and glorious manner then it is in any of the Saints.\n\n1\\. Jesus Christ our Mediator hath Perfection in every Grace: *Col.* 1.19. 〈 in non-Latin alphabet 〉; He is a Panoply, Magazine and Store-house of all Heavenly Treasure, all Fulness: This no Saint on Earth hath, he may excel in *one* Grace, but not in *all*; as *Abraham* was eminent for Faith; *Moses* for Meekness, but Christ excells in every Grace.\n\n2\\. *There is a never-failing Fulness of Grace in Christ:* Grace in the Saints is Ebbing and Flowing, it is not always in the same degree and proportion: At one time *David*’s Faith was strong, at another time so faint and weak, that you could hardly feel any Pulse, Psal. 31.22. *I said I am cut off from before thine eyes*; but Grace in Christ is a never-failing Fulness, it did never abate in the least degree; he never lost a drop of his Holiness. What was said of *Joseph,* may more truly be applied to Christ, Gen. 49.23. *The archers shot at him, but his bow abode in strength.* Men and Devils shot at him, but his Grace remain’d in its full vigour and strength; *His bow abode in strength.*\n\n3\\. Grace in Christ is *Communicative:* His Grace is for us; the holy Oyl of the Spirit was poured on the head of this Blessed *Aaron,* that it might run down upon us. The Saints have not Grace to bestow on others: when the foolish Virgins would have bought Oyl of their Neighbour-Virgins, Matth. 25.9. *Give us of your oyl, for our lamps are gone out.* The wise Virgins answer’d, *Not so, least there be not enough for us and you.* The Saints have no Grace to spare to others; but Christ diffuseth his Grace to others. Grace in the Saints is as Water in the Vessel, Grace in Christ is as Water in the Spring, Joh. 1.16. *Of his fulness have we received grace for grace.* Set a Glass under a Still or Limbeck, and it receives Water from the Limbeck drop by drop: So the Saints have the Drops and Influences of Christ’s Grace distilling upon them. What a rich Consolation is this to those who either have *no Grace,* or their *Stock is but low*; they may go to Christ the Mediator, as to a Treasury of Grace; Lord, I am indigent, but whether should I carry my empty Vessel but to a full Fountain, *Psal.* 87.7. all my fresh Springs are in thee; I am guilty, thou hast Blood to pardon me; I am polluted, thou hast Grace to cleanse me; I am sick unto death, thou hast the *Balm of Gilead* to heal me, *Gen.* 41.56. *Joseph* opened all the Store-houses of Corn: Christ is our *Joseph* that opens all the Treasuries and Store-houses of Grace, and communicates to us. He is not only *sweet* as the Honey-comb, but drops as the Honey-comb. This is a great comfort, in Christ our Mediator there is a *Cornucopia,* and fulness of all Grace, and Christ is desirous that we should come to him for Grace, like the full Breast that akes till it be drawn.\n\n*Use* 1. Admire the Glory of this Mediator, he is God-Man, he is co-essentially glorious with the Father. All the Jews that saw Christ in the Flesh, did not see his God-head: all that saw the *Man,* did not see the Messiah. The Temple of *Solomon* within was embellished with Gold: Travellers, as they passed along, might see the outside of the Temple, but only the Priests saw the Glory which sparkled within the Temple; only Believers, who are made Priests unto God, *Rev.* 1.6. see Christ’s glorious inside, the God-head shining through the Manhood.\n\n*Use* 2. If Christ be 〈 in non-Latin alphabet 〉, God Man in one Person, then look unto *Jesus Christ alone for Salvation.* There must be something of the Godhead to fasten our Hope upon; in Christ there’s Godhead and Manhood Hypostatically united. If we could weep Rivers of Tears, out-fast *Moses* on the Mount, if we were exact Moralists, *touching the Law blameless,* if we could arrive at the highest degree of Sanctification in this Life, all this would not save us without looking to the Merits of him who is God: our perfect Holiness in Heaven is not the cause of our Salvation, but the Righteousness of Jesus Christ. To this therefore did *Paul* fly, as to the Horns of the Altar, Phil. 3.9. *That I may be found in him, not having my own righteousness.* ’Tis true we may look to our Graces as Evidences of Salvation, but Christ’s Bloud only as the Cause. In the time of *Noah*’s Flood, all that trusted to the high Hills and Trees, and not to the Ark, were drowned: Heb. 12.2. *Looking unto Jesus*; and so look unto him as to believe in him, that so Christ may not only be united to our Nature, but to our Persons, Joh. 20.31. *That believing you may have life thorow his name.*\n\n*Use* 3. Is Jesus Christ God and Man in one Person? This as it shews the Dignity of Believers, that they are nearly related to one of the greatest Persons that is, *Col.* 2.9. *In him dwells the fulness of the Godhead bodily*; so it is of unspeakable Comfort, Christ’s two Natures being married together, the Divine and Humane; all that Christ in either of his Natures can do for Believers, he will do: In his Humane Nature he Prays for them, in his Divine Nature he Merits for them. This for the Person of our Mediator.\n\n*Use* 4. Admire the Love of Christ our Mediator; that he should humble himself, and take our Flesh, that he might redeem us. Believers should put Christ in their bosom, as the Spouse did *Cant.* 1.13. *lye betwixt my Breasts.* What was said of *Ignatius,* that the Name of Jesus was found written in his heart, should be verified of every Saint, he should have Jesus Christ written in his heart."},{"number":26,"title":"CHRIST a Prophet","part":null,"questions":[23,24],"paragraphs":[],"clauses":[],"items":[],"text":"*DEUT. 18.15* The Lord thy God will raise up unto thee a Prophet, *&c.*\n\nHaving spoken of the Person of Christ, we are next to speak of the Offices of Christ, Prophetical, Priestly, Regal.\n\n1\\. *Prophetical, The Lord thy God will raise up unto thee a Prophet. Enunciatur hic locus de Christo,* ’tis spoken of Christ. There are several Names given to Christ as a Prophet: He is called *the Counsellor,* Isa. 6.9. *In uno Christo Angelus faederis completur,* Fagius. *The Angel of the Covenant,* Mal. 3.1. *a Lamp,* 2 Sam. 22.29. *the bright Morning-star,* Rev. 22.16. Jesus Christ is the *great Prophet* of his Church; the Woman of *Samaria* gave a shrewd guess, *John* 4.19. He is the *best* Teacher; he makes all other teaching effectual, *Luke* 24.45. *Then opened he their Understanding.* He did not only open the Scriptures, but opened their Understanding. He teacheth to profit, *Isa.* 48.17. *I am the Lord thy God who teacheth thee to profit.*\n\nQuest. *How Christ teacheth?*\n\n*Resp.* 1. Externally, By his *Word,* Psal. 119.105. *Thy Word is a Lamp unto my feet.* Such as pretend to have a Light or Revelation *above* the Word, or *contrary* to it, never had their Teaching from Christ, *Isa.* 8.20.\n\n2\\. Christ teacheth these sacred Mysteries, Inwardly, by the *Spirit,* John 16.13. The World knows not what it is, 1 *Cor.* 2.14. *The natural man receives not the things of God, neither can ye know them.* He knows not what it is to be Transformed by *the renewing of the mind,* Rom. 12.2. or what *the inward workings of the Spirit* means; these are Riddles and Paradoxes to him. He may have more insight into the things of the World then a Believer, but he doth not see the *deep things of God.* A Swine may see an Acorn under the Tree, but he cannot see a Star: he who is taught of Christ sees the *Arcana imperii,* the Secrets of the Kingdom of Heaven.\n\nQuest. *What are the Lessons Christ teacheth?*\n\n*Answ.* 1. He teacheth us to see into our own *Hearts.* Take the most Mercurial Wits, the greatest Politicians, that understand the Mysteries of State, yet they know not the Mysteries of their own Hearts, they cannot believe there is that Evil in them as is, 2 *Kings* 8.13. *Is thy servant a dog? Grande profundum est homo,* Aug. The Heart is a great *deep* which is not easily fathomed. But Christ, when he teacheth, removes the Vail of Ignorance, and lights a Man into his own Heart. And now he sees swarms of vain Thoughts, he blusheth to see how Sin mingles with his Duties, his Stars are mixt with Clouds; he prays, as *Austin,* that God would *deliver* him from *himself.*\n\n2\\. The second Lesson Christ teacheth, is the *Vanity* of the *Creature.* A Natural Man sets up his Happiness here, worships the golden Image; but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning, he looks upon the Creature in its night dress, sees it to be empty and unsatisfying, not commensurate to an Heaven-born Soul. *Solomon* had put all the Creatures into a Limbeck, and when he came to extract the Spirits and Quintissence, all was *Vanity,* Eccl. 2.11. The Apostle calls it 〈 in non-Latin alphabet 〉, a *Show* or *Apparition* ▪ 1 Cor. 7.31. having no intrinsical Goodness.\n\n3\\. The third *Lesson* is the *Excellency* of Things unseen. Christ gives the Soul a sight of Glory, a prospect of Eternity, 2 *Cor.* 4.18. *We look not at things which are seen, but 〈 in non-Latin alphabet 〉, things which are not seen. Moses* saw him who is *invisible,* Hebr. 11.27. And the Patriarks saw a better Country, *viz.* an heavenly, *Hebr.* 11.16. where Delights of Angels, Rivers of Pleasure, the Flower of Joy fully ripe and blown.\n\nQuest. *How doth Christ’s Teaching differ from other Teaching?*\n\n*Resp.* Several ways.\n\n1\\. Christ teacheth the *Heart.* Others may teach the Ear, Christ the Heart, *Acts* 16.14. *Whose heart the Lord opened.* All that the Dispensers of the Word can do, is but to work Knowledge, Christ works Grace. They can but give you the light of the Truth, Christ gives you the love of the Truth. They can only teach you *what* to believe, Christ teacheth *how* to believe.\n\n2 Christ gives us a *Taste* of the Word; Ministers may set the Food of the Word before you, and carve it out to you, but it is only Christ causeth you to taste it, 1 *Pet.* 2.3. If so be ye have tasted, the Lord is gracious. *Psal.* 34.8. *Taste and see that the Lord is good.* It is one thing to hear a Truth preached, another thing to taste it; one thing to read a Promise, another thing to taste it. *David* had got a taste of the Word, *Psal.* 119.102, 103. *Thou hast taught me. How sweet are thy words unto my taste! yea, sweeter then honey to my mouth.* The Apostle calls it 〈 in non-Latin alphabet 〉, the savour of Knowledge, 2 *Cor.* 2.14. The light of Knowledge is one thing, the savour another. Christ makes us taste a savoriness in the Word.\n\n3\\. Christ when he teacheth makes us obey. Others may instruct, but cannot command obedience. They teach to be humble, but Men remain proud. The Prophet had been denouncing Judgments against the People of *Judah,* but they would not hear, *Jer.* 44.17. *We will do whatsoever goeth out of our own mouth, to bake cakes to the Queen of Heaven.* Men come *quasi* armed in Coat of Male, that the Sword of the Word will not enter; but when Christ comes to teach, he removes this obstinacy, he not only informs the Judgment, but inclines the Will. He doth not only come with the Light of his Word, but the Rod of his Strength, and makes the stubborn sinner yield to him. His Grace is irresistible.\n\n4\\. Christ teacheth *easily.* Others teach with *difficulty.* Difficulty in finding out a Truth, and in inculcating it, *Isa.* 28.10. *Precept* must be *upon precept, line upon line*; some may Teach all their lives, and the Word take no impression. They complain as *Isa.* 49.4. *I have spent my labour in vain.* Plough on Rocks. But Christ the great Prophet teacheth with *ease.* He can with the least touch of his Spirit convert. He can say, *Let there be light*; with a word he conveys Grace.\n\n5\\. Christ when he teacheth, makes Men *willing* to learn. Men may teach others, but they have no mind to learn, *Prov.* 1.7. *Fools despise instruction*; they rage at the Word, as if a Patient should rage at the Physician when he brings him a Cordial: thus backward are Men to their own Salvation. But Christ makes his People a *willing people,* Psal. 110.3. they prize Knowledge, and hang it as a Jewel upon their Ear. Those that Christ teacheth, say as *Isa.* 2.3. *Come let us go up to the Mountain of the Lord, and he will teach us of his ways, and we will walk in them:* and as Acts 10.33. *We are all here present before God, to hear all things commanded.*\n\n6\\. Christ when he Teacheth, doth not only illuminate, but animate. He doth so teach, as he doth quicken; *John* 8.12. *I am the light of the world, he that follows me shall have* lumen vitae, *the light of life.* By Nature we are dead, therefore unfit for teaching; who will make an Oration to the Dead? But Christ teacheth them that are dead, he gives the *light of life*; as when *Lazarus* was dead, Christ said, *Come forth,* and he made the dead to hear, *Lazarus* came forth. So when Christ saith to the dead Soul, Come forth of the Grave of Unbelief, he hears Christ’s voice, and comes forth; it is the Light of Life. The Philosophers saith, *Calor & lux concrescunt,* Light and Heat encrease together. ’Tis true here; where Christ comes with his Light, there is the heat of Spiritual Life going along with it.\n\n*Use* 1. *of Information. Branch* 1. See here an Argument of Christ’s Divinity. Had he not been God, he could never have known the Mind of God, or revealed to us those *Arcana Caeli,* those deep Mysteries which no Man or Angel could find out. Who but God can anoint the eyes of the blind? and give not only *light,* but *sight?* who but he who hath the *Key of David* can open the Heart? who but God can bow the iron sinew of the Will? He only who is God can enlighten the Conscience, and make the stoney Heart bleed.\n\n*Branch* 2. See what a *Cornucopia,* or Plenty of Wisdom is in Christ, who is the *Great Doctor* of his Church, and gives *saving knowledge to all* the Elect. The Body of the Sun must needs be full of Charity and Brightness, which enlightens the whole World. Christ is the great Luminary. In him are hid *all Treasures of Knowledge,* Col. 2.3. The middle Lamp of the Sanctuary gave light to all the other Lamps. Christ duffuseth his glorious Light to others. We are apt to admire the Learning of *Aristotle* and *Plato*; alas! what is this poor Spark of Light to that which is in Christ, from whose infinite Wisdom both Men and Angels light their Lamp.\n\n*Branch* 3. See the Misery of Men in the state of Nature, before Christ came to be their Prophet, they are inveloped with Ignorance and Darkness. Men know nothing in a salvifical, sanctified manner; they know nothing as *they ought* to know▪ 1 *Cor.* 8.2. This is sad: 1. Men in the dark cannot discern Colours; so in the state of Nature, they cannot discern between Morality and Grace; they take one for the other, *pro dea nubem.* 2. In the dark the greatest Beauty is hid. Let there be rare Flowers in the Garden, and Pictures in the Room, yet in the dark their Beauty is vail’d over; so, though there be such transcendent Beauty in Christ as amazeth the Angels, a Man in the state of Nature, sees none of this Beauty. What is Christ to him? or Heaven to him? the *vail is upon his heart?* 3. A Man in the dark is in danger every step he goes; so a Man in the state of Nature is in danger every step, of falling into Hell. Thus it is before Christ teacheth us; nay, the darkness in which a Sinner is, while in an unregenerate state, is worse then natural darkness; for, natural darkness affrights, *Gen.* 15.12. *An horrour of great darkness fell upon* Abraham. But the Spiritual Darkness is not accompanied with horrour, Men tremble not at their condition; nay, they like their condition well enough, *John* 3.19. *Men loved darkness.* This is their sad condition, till Jesus Christ comes as a Prophet to teach them, and to turn them from darkness to light, and from the power of Satan to God.\n\n*Branch* 4. See the *happy condition* of the Children of God, they have Christ to be their Prophet, *Isa.* 54.13. *All thy children shall be taught of the Lord.* 1 Cor. 1.30. *He is made to us wisdom.* One Man cannot see by anothers eye; but Believers see with Christ’s eyes, *in his light they see light:* Christ gives them the light of Grace and light of Glory.\n\n*Use* 2. Labour to have Christ for your Prophet, he teacheth savingly, he is an *interpreter of a thousand,* he can untie those Knots which puzzle the very Angels; till Christ teach, never learn any Lesson; till Christ is made to us wisdom, we shall never be wise to Salvation.\n\nQuest. *What shall we do to have Christ for our Teacher?*\n\n*Resp.* 1. See your need of Christ’s Teaching; you cannot see your way without this Morning Star. Some speak much of the *Light of Reason* improved: Alas! the Plumb-line of Reason is too short to Fathom the deep things of God; the Light of Reason will no more help a Man to believe, then the light of a Candle will help him to understand. A Man can no more by the power of Nature reach Christ, then an Infant can reach the top of the Pyramids, or the *Ostridge* fly up to the Stars. See your need of Christ’s Anointing and Teaching, *Rev.* 3.18.\n\n2\\. Go *to Christ* to teach you, *Psal.* 25.5. *Lead me in thy truth, and teach me.* As one of the Disciples said, *Lord teach us to pray,* Luke 11.1. so, Lord teach me to profit. Do thou light my Lamp, O thou great Prophet of thy Church, give me a *Spirit of Wisdom and Revelation,* that I may see things in another manner then ever I saw them before. Teach me in the Word to hear thy Voice, and in the Sacrament to discern thy Body, *Psal.* 13.3. *Lighten mine eyes,* &c. *Cathedram habet in coelo qui corda docet in terra,* Aug. He hath his Pulpit in Heaven who converts Souls. And that we may be encouraged to go to Christ our great Prophet.\n\n1\\. Jesus Christ is very *willing to teach* us. Why else did he enter into the Calling of the Ministry? but to teach the Mysteries of Heaven, *Matth.* 4.23. *Jesus went about teaching and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of diseases among the people.* Why did he take the Office Prophetical upon him? why was Christ so angry with them that kept away the *Key of Knowledge?* Luke 11.52. why was Christ anointed with the Spirit *without measure,* but that he might anoint us with Knowledge. Knowledge is in Christ, as Milk in the Breast for the Child. O then go to Christ to Teach! None in the Gospel came to Christ for sight, but he restored their eye-sight. And sure Christ is more willing to work a cure upon a blind Soul, than ever he was upon a blind Body.\n\n2\\. There are none *so dull* and ignorant, but *Christ can teach them.* Every one is not fit to make a Philosophers Scholar of, *Ex omni ligno non fit Mercurius*; but there is none so dull but Christ can make a good Scholar of such as are *ignorant,* and of *low parts.* Christ teacheth them *in such a manner,* that they know more then the great Sages and Wisemen of the World. Hence that saying of St. *Augustine, Surgunt indocti & rapiunt coelum,* the unlearned Men rise up and take Heaven; they know the Truths of Christ more savingly then the great admired Rabbies. The duller the Scholar, the more is his skill seen that teacheth. Hence it is, Christ delights in teaching the Ignorant, to get himself more Glory, *Isa.* 35.5. *The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.* Who would go to teach a blind, or a deaf Man? yet such dull Scholars Christ teacheth. Such as are blinded with Ignorance, they shall see the Mysteries of the Gospel, and the deaf Ears shall be unstopped.\n\n3\\. *Wait* upon the Means of Grace which Christ hath appointed. Though Christ teacheth *by his Spirit,* yet he teacheth *in the use of Ordinances.* Wait at the Gates of Wisdoms door; Ministers are Teachers under Christ, *Eph.* 4.11. *Pastors and Teachers.* We read of Pitchers, and Lamps within the Pitchers, *Judges* 7.16. Ministers are Earthen Vessels, but these Pitchers have Lamps within them to light Souls to Heaven. Christ is said to speak to us from Heaven *now,* Hebr. 12.25. *viz.* by his *Ministers,* as the King speaks by his Ambassador. Such as wean themselves from the Breast of Ordinances, seldom thrive; either they grow light in their Head, or lame in their Feet. The Word preached is Christ’s Voice in the Mouth of the Minister; and they that refuse to hear Christ speaking in the Ministry, Christ will refuse to hear them speaking on their Death-bed.\n\n4\\. If you would have the Teachings of Christ, walk according to that Knowledge which you have already. Use your little knowledge well, and Christ will teach you more, *John* 7.17. *If any man will do his will, he shall know of my Doctrine, whether it be of God, or whether I speak of my self.* A Master seeing his Servant improve a little Stock well, gives him more to trade with.\n\n*Use* 3. If you have been taught by Christ savingly, be thankful: It is your Honour to have GOD for your Teacher; and that he should teach you, and *not others,* is matter of admiration and gratulation. O how many *knowing men* are *ignorant!* They are *not taught* of God; they have CHRIST’s Word to enlighten them, but not his Spirit to sanctifie them. But, that you should have the *Inward,* as well as the *Outward* Teaching, that Christ should anoint you with the Heavenly Unction of his Spirit, that you can say, as he *John* 9.25. *One thing I know, that whereas I was blind, I now see*; O! how thankful should you be to Christ, who hath revealed his Father’s Bosom Secrets unto you, *John* 1.18. *No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.* If *Alexander* thought himself so much obliged to *Aristotle,* for the Philosophical Instructions he learned from him: O how are we bound to Jesus Christ, this great Prophet, for opening to us the Eternal Purposes of his Love, and revealing to us the Mysteries of the Kingdom of Heaven."},{"number":27,"title":"CHRIST’s Priestly Office","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XV. *How doth Christ execute the Office of a Priest?*\n\n*Resp.* In his once offering up of himself a Sacrifice to satisfie Divine Justice, and reconcile us to GOD, and in making continual Intercession for us.\n\nHeb. 9.26. *Now once in the end of the world hath he appear’d to put away sin*; by the Sacrifice of himself.\n\nQuest. *What are the parts of Christ’s Priestly Office?*\n\n*Resp.* Christ’s Priestly Office hath two Parts, his Satisfaction and Intercession.\n\n1\\. *His SATISFACTION,* and this consists of two Branches: 1. *His Active Obedience,* Matth. 3.15. *He fulfilled all righteousness.* Christ did every thing which the Law required; his holy Life was a Perfect Commentary upon the Law of God; and he obeyed the Law for us.\n\n2\\. *His Passive Obedience:* Our Guilt being transferred and imputed to him, he did undergo the Penalty which was due to us: *He appeared to put away sin by the sacrifice of himself.* The Paschal Lamb slain, was a Type of Christ who was offered up in Sacrifice for us. Sin could not be done away without Bloud, Heb. 9.22. *Without bloud is no remission.* Christ was not only a Lamb without spot, but a Lamb slain.\n\nQuest. *Why was it requisite there should be a Priest?*\n\n*Resp.* There needed a Priest to be an Umpire, to mediate between a Guilty Creature, and an Holy God.\n\nQuest. *How could Christ suffer being God?*\n\n*Resp.* Christ suffered only in the Humane Nature.\n\nQuest. *But if only Christ’s Humanity suffered, how could his suffering satisfie for Sin?*\n\n*Resp.* The Humane Nature being united to the Divine, the Humane Nature did suffer, the Divine did satisfie: Christ’s Godhead as it did support the Humane Nature that it did not faint, so it did give Vertue to his Sufferings. The Altar sanctifies the thing offered on it, *Matth.* 23.19. so the Altar of Christ’s Divine Nature sanctified the Sacrifice of his Death, and made it of infinite value.\n\nQuest. *Wherein doth the Greatness of Christ’s sufferings appear?*\n\n*Resp.* In the Sufferings of his Body, he suffered truly, not only a 〈 in non-Latin alphabet 〉, an Appearance; the Apostle calls it *Mors Crucis,* The Death of the Cross, *Phil.* 2.8. *Tully* when he speaks of this kind of Death, *Quid dicam in crucem tollere?* though he were a great Orator, he wanted words to express it. The thoughts of this made Christ *sweat drops of Bloud* in the Garden, *Luke* 22.44. It was an ignominious, painful, cursed Death; Christ suffered in all his Senses, 1. In his *Eyes,* they beheld two sad Objects, he saw his Enemies insulting, and his Mother weeping. 2. In his *Ears,* his Ears were filled with the Revilings of the People, *Matth.* 27.42. *He saved others, himself he cannot save.* 3. In his *Smell,* when their Drivel fell upon his Face. 4. In his *Tast,* when they gave him Gall and Vinegar to drink, Bitterness and Sharpness. 5. In his Feeling, his Head suffered with Thorns, his Hands and Feet with the Nails, —*Totum pro vulnere Corpus*; Now was this white Lily dyed of a Purple colour. 2. In the Sufferings of his *Soul,* he was pressed in the Wine-press of his Father’s Wrath. This caused that Vociferation and Outcry on the Cross, *My God, my God; Cur deseruisti?* Christ suffered a double Eclipse upon the Cross, an Eclipse of the Sun, and an Eclipse of the Light of God’s Countenance. How bitter was this Agony? The Evangelist useth three words to express it, 〈 in non-Latin alphabet 〉, *He began to be amazed,* Mark 14.33. 〈 in non-Latin alphabet 〉, *He began to faint. 〈 in non-Latin alphabet 〉, To be exceeding sorrowful, Matth.* 26.37. Christ felt the Pains of Hell in his Soul, though not locally, yet equivalently.\n\nQuest. *Why did Christ suffer?*\n\n*Resp.* Surely not for any desert of his own, Dan. 9.26. *The Messiah shall be cut off, but not for himself*; it was for us, *Isa.* 53.6. *Unus peccat alius plectitor*; He suffered that he might satisfie God’s Justice for us. We by our Sins had infinitely wronged God, and could we have shed Rivers of Tears, offered up Millions of Holocausts and Burnt-Offerings, we could never have pacified an angry Deity; therefore Christ must dye that God’s Justice might be satisfied.\n\nIt is hotly debated among Divines, Whether God could not have forgiven Sin freely without a Sacrifice? Not to dispute what God could have done, but when we consider God was resolved to have the Law satisfied, and to have Man in a way of Justice as well as Mercy; then, I say, it was necessary that Christ should lay down his Life as a Sacrifice:\n\n1\\. To fulfil the Predictions of Scripture, Luke 24.46. *Thus it behoved Christ to suffer.*\n\n2\\. To bring us into Favour with God: ’Tis one thing for a Traytor to be pardoned, and another thing to be made a Favourite. Christ’s Bloud is not only called 〈 in non-Latin alphabet 〉, a Sacrifice whereby God is appeased, but 〈 in non-Latin alphabet 〉, a Propitiation whereby God becomes gracious and friendly to us. Christ is our Mercy-seat from which God gives Answers of Peace to us.\n\n3\\. Christ dyed that he might make good his last Will and Testament with his Bloud: There were many Legacies which Christ bequeathed to Believers, which had been all null and void had not he dyed, and by his Death confirm’d the Will, *Heb.* 9.17. A Testament is in force after Men are dead: The Mission of Spirit, the Promises, those Legacies, were not in force till Christ’s Death; but Christ by his Bloud hath sealed them, and Believers may lay claim to them.\n\n4\\. He died that he might purchase for us *Glorious Mansions:* Therefore Heaven is called not only a promised, but a *purchased Possession,* Eph. 1.14. Christ dyed for our Preferment; *He suffered that we might reign*; he hung upon the Cross, that we might fit upon the Throne; Heaven was shut, *&c. Crux Christi clavis Paradisi:* The Cross of Christ is the Ladder by which we ascend to Heaven. His Crucifixion is our Coronation.\n\n*Use* 1. In the Bloudy Sacrifice of Christ, see the horrid Nature of Sin: Sin (it is true) is odious as it banish’d *Adam* out of Paradise, and threw the Angels into Hell, but that which doth most of all make it appear Horrid, is this, it made Christ vail his Glory and loose his Bloud. We should look upon Sin with Indignation, and pursue it with an Holy Malice, and shed the Bloud of those Sins shed Christ’s Bloud. The sight of *Caesar*’s Bloudy Robe incensed the *Romans* against them that slew him: The sight of Christ’s bleeding Body should incense us against Sin; let us not parly with it, let not that be our Joy which made Christ a Man of Sorrow.\n\n*Use* 2. Is Christ our Priest sacrific’d, see God’s *Mercy* and *Justice* displayed: I may say as the Apostle, *Rom.* 11.27. *Behold the goodness and severity of God:* 1. The *Goodness* of God in providing a Sacrifice. Had not Christ suffered on the Cross, we must have lain in Hell for ever satisfying God’s Justice.\n\n2\\. The *Severity* of God: Though it were his *own* Son, the Son of his *Love,* and our Sins were but *imputed* to him, yet God did not spare him, *Rom.* 8.32. but his Wrath did flame against him. And if God were thus severe to his own Son, how dreadful will he be one day to his *Enemies?* Such as dye in wilful Impenitency must feel the same Wrath as Christ did; and because they cannot bear it at once, therefore they must be enduring it for ever.\n\n*Use* 3. Is Christ our Priest who was sacrificed for us, then see the *endeared Affection* of Christ to us Sinners: *The Cross* (saith *Austin) was a Pulpit in which Christ preached his Love to the World.* That Christ should *dye* was more then if all the Angels had been turned to Dust: And that Christ should dye as a *Malefactor,* having the weight of all Mens Sins laid upon him: That he should dye for his *Enemies,* Rom. 5.10. The Balm-tree weeps out its precious Balm to heal those that cut and mangle it; Christ shed his Bloud to heal those that crucified him. And that he should dye *freely*; it is call’d the Offering of the Body of Jesus, *Heb.* 10.10. And though his Sufferings were so great that they made him sigh, and weep, and bleed, yet they could not make him Repent, Isa. 53.11. *He shall see of the travel of his soul, and be satisfied.* Christ had hard travel upon the Cross, yet he doth not repent of it, but thinks his Sweat and Bloud well bestowed, because he sees Redemption brought forth to the World. O infinite amazing Love of Christ! a Love that passeth *Knowledge! Eph.* 3.19. That neither Man or Angel can paralel. How should we be *affected* with this Love, if *Saul* was so affected with *David*’s Kindness in sparing his Life? How should we be affected with Christ’s Kindness in parting with his Life for us? At Christ’s Death and Passion the very Stones did cleave asunder, Matth. 27.5. *The rocks rent.* Not to be affected with Christ’s Love in dying, is to have Hearts harder then the Rocks.\n\n*Use* 4. Is Christ our Sacrifice? then see the *Excellency* of this Sacrifice: 1. It is *perfect,* Heb. 10.14. *By one offering he hath perfected them that are sanctified.* Therefore how impious are the Papists in joyning their Merits, and the Prayers of Saints with Christ’s Sacrifice. They offer him up daily in the Mass, as if Christ’s Sacrifice on the Cross were imperfect; this is a Blasphemy against Christ’s Priestly Office.\n\n2\\. Christ’s Sacrifice is meritorious, he not only died for our Example, but to merit Salvation: The Person who suffered being God as well as Man, did put Vertue into his Sufferings; and now our sins are expiated, and God appeased. No sooner did the Messengers say, *Uriah is dead*; but *David*’s Anger was pacified, 2 *Sam.* 11.21. No sooner did Christ dye but God’s Anger is pacified.\n\n3\\. This Sacrifice is beneficial; out of the dead Lyon *Sampson* had Honey; it procures Justification of our Persons, Acceptance of our Services, Access to God with Boldness, Entrance into the Holy Place of Heaven, *Heb.* 10.19. *Per latus Christi patescit nobis in coelum. Israel* passed through the Red Sea to *Canaan*; so through the Red Sea of Christ’s Bloud we enter into the Heavenly *Canaan.*\n\n2\\. *Use of Exhortation: Branch* 1. Let us fiducially apply this Bloud of Christ: All the Vertue of a Medicine is in the applying; though the Medicine be made of the Bloud of God, it will not heal unless by Faith applyed. As Fire is to the Chymist, so is Faith to a Christian; the Chymist can do nothing without Fire, so there is nothing done without Faith. Faith makes Christ’s Sacrifice ours, Phil. 3.8 *Christ Jesus my Lord.* It is not Gold in the Mine enricheth, but Gold in the Hand: Faith is the Hand receives Christ’s Golden Merits. It is not a Cordial in the Glass refresheth the Spirits, but a Cordial drunk down. *Per fidem Christi sanguinem sugimus, Cypr.* Faith opens the Orifice of Christ’s Wounds, and drinks the precious Cordial of his Bloud. Without Faith Christ himself will not avail us.\n\n*Branch* 2. Let us love a *Bleeding Saviour,* and let us show our Love to Christ by being ready to suffer for him: Many rejoyce at Christ’s Suffering for them, but dream not of their Suffering for him: *Joseph* dreamed of his Preferment, but not of his Imprisonment. Was Christ a Sacrifice? Did he bear God’s Wrath for us? we should bear Man’s Wrath for him. Christ’s Death was *voluntary,* Psal. 40.7. *Lo, I come to do thy will, O God.* Luke 12.50. *I have a baptism to be baptized with, and how am I straitned till it be accomplished.* Christ calls his Sufferings a Baptism: he was to be (as it were) baptized in his own Bloud; And how did he thirst for that time▪ *How am I straitned!* Oh then let us be willing to suffer for Christ! Christ hath taken away the Venom and Sting of the Saint’s Sufferings: there is no Wrath in their Cup. Our Sufferings Christ can make sweet. As there was Oyl mix’d in the Peace-Offering: So▪ God can mix the Oyl of Gladness with our Sufferings. *The ringing of my Chain is sweet Musick in my Ears,* Landgrave of *Hesse.* Life must be parted with shortly, what is it to part with it a little sooner, as a Sacrifice to Christ, as a Seal of our Sincerity, and a Pledge of Thankfulness.\n\n3\\. *Use of Consolation:* This Sacrifice of Christ’s Bloud may *infinitely* comfort us. This is the *Bloud of Atonement*; Christ’s Cross is, *Cardo salutis,* Calv. *The Hing and Foundation of our Comfort.* 1. This Bloud comforts in *case of Guilt:* O saith the Soul, my sins trouble me; why, Christ’s Bloud was shed for the Remission of Sin, *Mat.* 26.28. Let us see our sins laid on Christ, and then they are no more *ours* but *his.*\n\n2\\. In *case of Pollution:* Christ’s Bloud is an *healing* and *cleansing* Bloud: 1. *It is healing,* Isa. 53.5. *With his stripes we are healed.* It is the best Weapon-Salve, it heals at a *distance:* though Christ be in Heaven, we may feel the Vertue of his Bloud healing our bloudy Issue. 2. *And it is cleansing:* ’Tis therefore compar’d to Fountain-water, *Zec.* 13.1. The Word is a Glass to show us our Spots, and Christ’s Bloud is a Fountain to wash them away; it turns Leprosy into Purity: 1 Joh. 1.7. *The bloud of Jesus cleanseth us from all our sin.* There is indeed one Spot so black that Christ’s Bloud doth not wash away, *viz.* The Sin against the Holy Ghost.—Not but that there is Vertue enough in Christ’s Bloud to wash it away; but he who hath sinned that Sin, will not be washed, he contemns Christ’s Bloud, and tramples it under foot, *Heb.* 10.29. Thus we see what a strong Cordial Christ’s Bloud is, it is the Anchor-hold of our Faith, the Spring of our Joy, the Crown of our Desires, and the only Support both in Life and Death. In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ’s Bloud: Christ dyed both as a *Purchaser* and as a *Conquerour:* 1. As a *Purchaser* in regard of God, having by his Bloud obtained our Salvation. 2. And as a *Conqueror* in regard of Satan, the Cross being his Triumphant Chariot, wherein he hath led Hell and Death captive.\n\n*Use ult.* Bless God for this precious Sacrifice of Christ’s Death, *Psal.* 103.1. *Bless the Lord, O my soul.* And for what doth *David* bless him? *Who redeemeth thy life from destruction.* Christ gave himself a Sin-offering for us, let us give ourselves a Thank-offering to him. If a Man redeem another out of Debt, will not he be grateful? How deeply do we stand obliged to Christ, who hath redeemed us from Hell and Damnation, *Rev.* 5.9. *And they sung a new Song, saying, Thou art worthy to take the Book, and open the Seals, for thou wast slain, and hast redeemed us to God by thy Blood.* Let our Hearts and Tongues *join in consort* to bless God, and let us shew our Thankfulness to Christ by Fruitfulness; let us bring forth (as Spice-Trees) the Fruits of Humility, Zeal, Good-works. This is to live unto him, who hath died for us, 2 *Cor.* 5.15. The Wise-men did not only worship Christ, but presented him with Gifts, Gold, and Frankincense, and Myrrhe, *Matth.* 2.11. Let us present Christ with the Fruits of Righteousness, which are unto the Glory and Praise of God."},{"number":28,"title":"CHRIST’s Intercession","part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[],"text":"*ROM. 8.34.* Who also maketh Intercession for us.\n\nWhen *Aaron* entred into the Holy Place, his Bells gave a Sound; so Christ having entred into Heaven, his Intercession makes a melodious sound in the Ears of God. Christ, though he be exalted to Glory, hath not laid aside his Bowels of Compassion, but is still mindful of his Body Mystical; as *Joseph* was mindful of his Father and Brethren, when he was exalted to the Court. *Who also maketh Intercession for us.* —To Intercede is to make Request in the behalf of another. Christ is the great Master of Requests in Heaven; *Christus est Catholicus Patris Sacerdos,* Tertul.\n\nQuest. *What are the Qualifications of our Intercessor?*\n\n*Resp.* 1. He is *holy,* Hebr. 7.26. *For such an High Priest became us, who is holy, undefiled, separate from sinners.* Christ *knew no sin,* 2 *Cor.* 5.21. he knew sin in the weight, not in the act. It was requisite that he who was to do away the sins of others, should himself be without sin. Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest.\n\n2\\. He is *faithful,* Hebr. 2.17. *It behoved him to be like unto his brethren, that he might be a faithful High Priest. Moses* was faithful as a Servant, Christ as a Son, *Hebr.* 3.5. he doth not forget any Cause he hath to plead, nor doth he use any deceit in pleading. An ordinary Attorney may either leave out some word which might make for the Client, or put in a word against him, having receiv’d a Fee on both sides; but Christ is true to the Cause he pleads; we may leave our Matters with him, we may trust our Lives and Souls in his hand.\n\n3\\. He never *dies.* The Priests under the Law, while their Office lived, they themselves died, *Hebr.* 7.23. *They were not suffered to continue by reason of death:* but Christ *ever lives to make Intercession,* Hebr. 7.25. He hath no Succession in his Priesthood.\n\nQuest. *Who Christ intercedes for?*\n\n*Resp.* Not for all promiscuously, *John* 17.9. but for the Elect. The efficacy of Christ’s Prayer reacheth no further then the efficacy of his Blood; but his Blood was shed only for the Elect, therefore his Prayers only reach them. The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast; so Christ goes into Heaven only with the Names of the Elect upon his Breast. Christ interceeds for the weakest Believers, *John* 17.20. and for all the sins of Believers. In the Law there were some sins the High Priest was neither to offer Sacrifice for, nor yet to offer Prayer, *Numb.* 15.30. *The Soul that doth ought presumptuously shall be cut off.* The Priest might offer up Prayer for sins of Ignorance, but not of Presumption: but Christ’s Intercession extends to all the sins of the Elect. Of what a bloody colour was *David*’s sin, yet it did not exclude Christ’s Intercession.\n\nQuest. *What doth Christ in the Work of Intercession?*\n\n*Resp.* Three things.\n\n1\\. He presents the Merit of his Blood to his Father, and in the Virtue of that Price paid, pleads for Mercy. The High Priest was herein a lively Type of Christ; *Aaron* was to do four things: 1. Kill the Beast; 2. to enter with the Blood into the Holy of Holies; 3. to sprinkle the Mercy Seat with the Blood; 4. to kindle the Incense, and with the smoak of it cause a Cloud to arise over the Mercy Seat, and so the Atonement was made, *Lev.* 16.11, 12, 13, 14, 15, 16. Christ our High Priest did exactly answer to this Type; He was offered up in Sacrifice, that Answers to the Priests killing the Bullock: And Christ is gone up into Heaven, that Answers to to the Priests going into the Holy of Holies: And he spreads his Blood before his Father, that Answers to the Priests sprinkling the Blood upon the Mercy Seat. And he prays to his Father, that for his Blood sake he would be propitious to Sinners, that Answers to the Cloud of Incense going up: And through his Intercession God is pacified, that Answers to the Priests making Atonement.\n\n2\\. Christ by his Intercession answers all Bills of Indictment brought in against the Elect. Believers do what they can; Sin, and then Satan accuseth them to God, and Conscience accuseth them to themselves, now, Christ by his Intercession answers all these Accusations, *Rom.* 8.33. *Who shall lay any thing to the charge of God’s Elect? it is Christ who makes Intercession for us.* When *Aesculus* was accused for some Impiety, his Brother stood up for him, and shewed the Magistrates how he had lost his hand in the Service of the State, and so obtained his pardon. Thus when Satan accuseth the Saints, or the Justice of God lays any thing to their charge, Christ shews his own wounds, and by Virtue of his bloody Sufferings, he answers all the Demands and Challenges of the Law, and counter-works Satan’s Accusations.\n\n3\\. Christ by his Intercession calls for an Acquittance; Lord, let the sinner be absolved from guilt; and in this sence Christ is called an *Advocate,* 1 *John* 2.1. He requires that the Sinner be set free in the Court. An Advocate differs much from an Orator; an Orator useth Rhetorick to perswade and entreat the Judge to shew Mercy to another: but an Advocate tells the Judge what is Law: thus Christ appears in Heaven as an Advocate, he represents what is Law. When God’s Justice opens the Debt-Book, Christ opens the Law-Book: Lord, saith he, thou art a just God, and will not be pacified without Blood, lo here, the Blood is shed, therefore in Justice give me a Discharge for these distressed Creatures. ’Tis equal that the Law being satisfied, the Sinner should be acquitted. And upon Christ’s Plea, God sets his hand to the Sinner’s Pardon.\n\nQuest. *In what manner Christ interceeds?*\n\n*Answ.* 1. *Freely*; he pleads our Cause in Heaven, and takes no Fee. An ordinary Lawyer will have his Fee, and sometimes a Bribe too; but Christ is not Mercenary: How many Causes doth he plead every day in Heaven, and will take nothing. As Christ laid down his Life freely, *John* 10.15, 18. so he interceeds freely.\n\n2\\. *Feelingly*; He is sensible of our condition as his own; *Hebr.* 4.15. *We have not an High Priest which cannot be touched with the feeling of our Infirmity.* As a tender hearted Mother would plead with a Judge for a Child ready to be condemned; O how would her Bowels work, how would her Tears trickle down, what weeping Rhetorick would she use to the Judge for Mercy. Thus the Lord Jesus is full of Sympathy and Tenderness, *Hebr.* 2.17. that he might be a merciful High Priest. Though he hath left his Passion, yet not his Compassion. An ordinary Lawyer is not affected with the Cause he pleads, nor doth he care which way it goes. It is Profit makes him plead, not Affection. But Christ interceeds feelingly; and that which makes him interceed with Affection, is, it is his *own Cause* which he pleads. He hath shed his Blood to purchase Life and Salvation for the Elect, and if they should not be saved, he would lose his purchase.\n\n3\\. *Efficaciously.* It is a prevailing Intercession. Christ never lost any Cause he pleaded, he was never Non-suited. Christ’s Intercession must needs be effectual, if you consider,\n\n(1.) The Excellency of his Person; if the Prayer of a Saint be so prevalent with God: *Moses*’s Prayer did bind God’s hands, *Exod.* 32.10. *Let me alone:* and *Jacob* as a Prince prevailed with God, *Gen.* 32.28. and *Eliah* did by Prayer open and shut Heaven, *Jam.* 5.17. Then what is Christ’s Prayer? He is the Son of God, the Son in whom he is well pleased, *Matth.* 3.17. What will not a Father grant his Son? *John* 11.42. *I know that thou always hearest me.* If God could forget, that Christ were a Priest, yet he cannot forget that he is a Son.\n\n(2.) Christ prays for nothing but what his Father hath a mind to grant. There is but *One Will* between Christ and his Father: Christ prays, *Sanctifie them through thy Truth*; and *this is the will of God, even your sanctification,* 1 Thess. 4.3. so then, if Christ prays for nothing, but what God the Father hath a mind to grant, then he is like to speed.\n\n(3.) Christ prays for nothing but what he hath power to give. What he prays for as he is Man, that he hath power to give as he is God, *John* 17.24. *Father, I will—Father,* there he prays as Man; *I will,* there he gives as God. This is a great comfort to a Believer, when his Prayer is weak, and he can hardly pray for himself, Christs Prayer in Heaven is mighty and powerful▪ Though God may refuse Prayer as it comes from us, yet not as it comes from Christ.\n\n4\\. Christ’s Intercession is always ready at hand. The People of God have sins of daily incursion; and besides these, sometimes they lapse into great sins, and God is provoked, and his Justice is ready to break forth upon them; but Christ’s Intercession is ready at hand, he daily makes up the Breaches between God and them; he presents the Merit of his Blood to his Father to pacifie him. When the Wrath of God began to break out upon *Israel, Aaron* presently step’d in with his Censer, and offered Incense, and so the Plague was staid, *Numb.* 16.47. so no sooner doth a Child of God offend, and God begins to be angry, but immediately Christ steps in and intercedes; Father, it is my Child hath offended, though he hath forgotten his Duty, thou hast not lost thy Bowels: O pity him, and let thy Anger be turned away from him. Christ’s Intercession is ready at hand, and upon the least failings of the Godly, he stands up and makes Request for them in Heaven.\n\nQuest. *What are the Fruits of Christ’s Intercession?*\n\n*Resp.* 1. *Justification.* In Justification there is two things; 1. Guilt is remitted, 2. Righteousness is imputed, *Jer.* 23.6. *The Lord our Righteousness.* We are reputed not only Righteous, as the Angels, but as Christ, having his Robes put upon us, 2 *Cor.* 5.21. But whence is it that we are justified? ’Tis from Christ’s Intercession, *Rom.* 8.33, 34. Lord, saith Christ, these are the Persons I have died for, look upon them as if they had not sinned, and repute them Righteous.\n\n2*d Fruit.* The *Unction* of the *Spirit,* 1 *John* 2.20. *Ye have an Unction from the holy one.* This Unction or Anointing is nothing else but the Work of Sanctification in the heart, whereby the Spirit makes us partake of the Divine Nature, 2 *Pet.* 1.4. Such as speak of the Philosophers Stone, suppose it to have such a Property that when it toucheth the Mettal, it turns it into Gold; such a Property hath the Spirit of God upon the Soul, when it toucheth the Soul, it puts into it a *Divine Nature,* it makes it to be holy, and to resemble God. This sanctifying work of the Spirit, is the fruit of Christ’s Intercession, *John* 7.39. *The Holy Ghost was not yet given, because Jesus was not yet glorified.* Christ being glorified and in Heaven, *now* ▪ he prays the Father▪ and the Father sends the Spirit, who pours out the holy Anointing upon the Elect.\n\n3*d Fruit.* The *Purification* of our *holy Things.* It is Christ’s work in Heaven, not only to present his own Prayers to his Father, but he prays over our Prayers again, *Rev.* 8.3. *Another Angel came, having a golden Censer, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar.* This Angel was Christ; he takes the golden Censer of his Merits, and puts our Prayers into this Censer, and with the Incense of his Intercession makes our Prayers go up as a sweet perfume in Heaven. It is observable, *Lev.* 16.16. Aaron *shall make Atonement for the holy Place:* this was Typical, to shew that our holy Duties need to have Atonement made for them. Our best Services, as they come from us, are mixed with Corruption, as Wine that tasts of the Cask, *Isa.* 64.6. *they are filthy rags:* But Christ purifies and sweetens these Services, mixing the sweet odours of his Intercession with them, and now God accepts and Crowns them. What would become of our Duties without an High Priest? Christ’s Intercession doth, to our Prayers, as the Fan to the Chaff, it winnows it from the Corn; so Christ winnows out the Chaff which intermixeth with our Prayers.\n\n4*th Fruit.* Access with boldness unto the Throne of Grace, *Hebr.* 4.16. We have a great High Priest that is passed into the Heavens, let us go. Come boldly to the Throne of Grace, we have a Friend at Court that speaks a good word for us, and is following our Cause in Heaven, therefore let this animate and encourage us in Prayer. We think it too much boldness; what? such Sinners as we to come for pardon, we shall be denied: this is a sinful modesty. Did we indeed come in our own Name in Prayer, it were presumption, but Christ intercedes for us in the force and efficacy of his Blood, *now,* to be afraid to come to God in Prayer, is a dishonour to Christ’s Intercession.\n\n5*th Fruit.* The sending the Comforter, *John* 14.16. *I will pray the Father, and he will give you another Comforter.* The Comfort of the Spirit is distinct from the Anointing; this Comfort is very sweet, sweeter than the Honey drops from the Comb; it is the Manna in the Golden Pot, it is *Vinum in pectore*; a drop of this heavenly Comfort, is enough to sweeten a Sea of worldly Sorrow. It is called *arrhabo* ▪ the *earnest of the Spirit,* 2 *Cor.* 1.22. an Earnest assures one of the whole Sum. The Spirit gives an *Earnest* of Heaven in our Hand, whence is this comforting work of the Spirit? Thank Christ’s Intercession for it. *I will pray the Father, and he shall send the Comforter.*\n\n6*th Fruit.* Perseverance in Grace, *John* 17.11. *Keep through thy own Name those which thou hast given me.* It is not our prayer, or watchfulness, or grace that keeps us, but it is God’s care and manu-tenancy, he holds us that we do not fall away; and, whence is it God preserves us? it is from Christ’s Intercession, *Father, keep them.* That Prayer of Christ for *Peter,* is the Copy of his Prayer now in Heaven, *Luke* 22.32. *I have prayed for thee, that thy faith fail not. Peter*’s Faith did fail in some degree, when he denied Christ, but Christ prayed that it might not totally fail. The Saints persevere in believing, because Christ perseveres in praying.\n\n7*th Fruit.* Absolution at the Day of Judgment. Christ shall judge the World, *John* 5.22. *God hath committed all Judgment to the Son.* Now sure, those that Christ hath so prayed for, he will Absolve when he sits upon the Bench of Judicature. Will Christ condemn those he prays for? Believers are his Spouse, will he condemn his Spouse?\n\n*Use* 1. *Branch* 1. See here the *Constancy* of Christ’s Love to the Elect. He did not only die for them, but intercedes for them in Heaven: when Christ hath done *dying,* he hath not done *loving*; he is now at work in Heaven for the Saints; he carries their *names on his breast,* and will never leave praying till that Prayer be granted, *John* 17.24. *Father, I will that those whom thou hast given me, be with me where I am.*\n\n*Branch* 2. See whence it is that the Prayers of the Saints are so powerful with God. *Jacob,* as an Angel, prevailed with God; *Moses*’s Prayer tied God’s hands; *Precibus suis tanquam vinculis ligatum tenuit Deum; Let me alone,* Exod. 32.10. Whence is this? It is Christ’s Prayer in Heaven makes the Saints Prayers so available. Christ’s Divine Nature is the Altar on which he offers up our Prayers, and so they prevail. Prayer, as it comes from the Saints, is but weak and languid; but when the Arrow of a Saint’s Prayer is put into the Bow of Christ’s Intercession, now it pierceth the Throne of Grace.\n\n*Branch* 3. It shows where a Christian must chiefly fix his Eye when he comes to prayer, *viz.* on *Christ’s Intercession.* We are to look up to the Mercy-seat, but to hope for Mercy through *Christ’s Intercession.* We read *Levit.* 6. That *Aaron* made the Atonement as well by the *Incense* as the *Bloud.* We must look to the Cloud of Incense, *viz.* the *Intercession of Christ. Christian,* Look up to thy *Advocate,* one that God can deny nothing to: A word from *Christ’s* Mouth is more then if all the Angels in Heaven were interceding for thee. If a Man had a Suit depending in the Court of Chancery, and had a skilful Lawyer to plead, this would much encourage him. *Christ* is now at the Court appearing for us, *Heb.* 9.24. and he hath great Potency in Heaven; this should much encourage us to look up to him, and hope for Audience in Prayer. We might indeed be afraid to *present* our *Petitions,* if we had not *Christ* to *deliver* them.\n\n*Branch* 4. The sad Condition of an Unbeliever, he hath none in Heaven to speak a word for him, Joh. 17.9. *I pray not for the world.* As good be shut out of Heaven, as be shut out of *Christ’s* Prayer. *Christ* pleads for the Saints, as Queen *Esther* did for the *Jews,* when they should have been destroyed, *Let my people be given me at my request,* Esth. 7.3. When the Devil shows the Blackness of their Sins, *Christ* shows the Redness of his Wounds. But how sad is the Condition of that Man *Christ* will not pray for? Nay, that he will pray against? As Queen *Esther* petitioned against *Haman,* and then his Face was covered, *Esth.* 7.6. and he was led away to Execution. ’Tis sad when the Law shall be against the Sinner, and Conscience, and Judge, and no Friend to speak a word for him: There’s no way then but Jaylor take the Prisoner.\n\n*Branch* 5. If *Christ* makes Intercession, then we have nothing to do with other Intercessors. The Church of *Rome* distinguisheth between Mediators of Redemption and Intercession, and say, The Angels do not redeem us, but intercede for us, and pray to them. But *Christ* only can intercede for us *Ex Officio.* God hath consecrated him an High-Priest, Heb. 5.6. *Thou art a priest for ever. Christ* intercedes *Vi pretii,* in the Vertue of his Bloud, he pleads his Merits to his Father; the Angels have no Merits to bring to God, therefore can be no Intercessors for us: Whoever is our Advocate, must be our Propitiation to pacifie God, 1 Joh. 2.1. *We have an advocate with the Father.* Verse 2. *And he is our propitiation.* The Angels cannot be our Propitiation, *ergo,* not our Advocates.\n\n2\\. *Use of Tryal:* How shall we know that *Christ* intercedes for us? They have little ground to think *Christ* prays for them, who never pray for themselves. Well, but how shall we know?\n\n*Resp.* 1. If *Christ* be praying for us, then his Spirit is praying in us, Gal. 4.6. *He hath sent forth his spirit into your heart, crying, Abba Father.* And, *Rom.* 8.26. the Spirit helps us with Sighs and Groans; not only with Gifts but Groans. We need not climb up into the Firmament to see if the Sun be there, we may see the Beauty of it upon the Earth: so we need not go up into Heaven to see if *Christ* be there interceding for us; let us look into our Hearts, if they are quickned and inflamed in Prayer, and we can cry, *Abba Father,* by this interceding of the Spirit within us, we may know *Christ* is interceding above for us.\n\n*Resp.* 2. If we are given to Christ, then he intercedes for us, Joh. 17.9. *I pray for them whom thou hast given me.* ’Tis one thing for Christ to be given to us, another for us to be given to Christ.\n\nQuest. *How know you that?*\n\n*Resp.* 3. If thou art a Believer, then thou art one given to *Christ,* and he prays for thee. Faith is an Act of Recumbency, we do 〈 in non-Latin alphabet 〉, rest on *Christ,* as the Stones in the Building rest upon the Corner-stone. Faith throws itself into *Christ’s* Arms; it saith, *Christ* is my Priest, his Bloud is my Sacrifice, his Divine Nature is my Altar, and here I rest. This Faith is seen by the *Effects* of it, a refining Work and a resigning Work; it purifies the Heart, there is the refining Work; it makes a Deed of Gift to *Christ,* it gives up its Use, its Love to him, 1 *Cor.* 6.19. There is the resigning Work of Faith. These that believe are given to *Christ,* and have a part in his Prayer, Joh. 17.20. *Nor do I pray for these alone, but for all them that shall believe on me.*\n\n3\\. *Use of Exhortation. Branch* 1. It stirs us up to several Duties, 1. If *Christ* appears for us in Heaven, then we must appear for him upon Earth: *Christ* is not ashamed to carry our Names on his Breast, and shall we be ashamed of his Truth? Doth he plead our Cause, and shall not we stand up in his Cause? What a mighty Argument is this to stand up for the Honour of *Christ* in Times of Apostacy; *Christ* is interceding for us. Doth he *present* our Names in Heaven, and shall not we *profess* his Name on Earth?\n\n*Branch* 2. If Christ lays out all his Interest for us at the Throne of Grace, we must lay out all our Interest for him: Phil. 1.20. *That Christ may be magnified.* Trade your Talents for Christ’s Glory, there’s no Man but hath some Talent to trade, one parts another Estate; Oh trade for *Christ’s* Glory! spend and be spent for him. Let your Head study for *Christ,* your Hands work for *Christ,* your Tongue speak for him: If *Christ* be an *Advocate* for us in Heaven, we must be *Factors* for him on Earth; every one in his Sphere must act vigorously for *Christ.*\n\n*Branch* 3. Believe in this *glorious Intercession of Christ!* that he now intercedes for us, and that for his sake God will accept us. In the Text, *Who maketh Intercession for us.* If we believe not, we dishonour *Christ’s Intercession.* If a poor Sinner may not go to *Christ* as his *High-Priest,* believing in his Intercession, then are we Christians in a worse Condition under the Gospel, then the *Jews* were under the Law: they when they had sinn’d had their *High-Priest* to make Atonement, and shall not we have our *High-Priest?* Is not *Christ* our *Aaron,* who presents his Bloud and Incense before the Mercy-seat? O look up by Faith to *Christ’s Intercession! Christ* did not only pray for his Disciples and Apostles, but for the weakest Believer.\n\n*Branch* 4. *Love your Intercessor,* 1 Cor. 16.22. *If any man love not the Lord Jesus Christ, let him be Anathama.* Kindness invites Love; had you a Friend at Court, who when you were questioned for Delinquency or Debt, should plead with the Judge for you, and bring you off your Troubles, would not you love that Friend? So it is here; how oft doth Satan put in his Bills against us in the Court, now *Christ* is at the Judge’s hand, he sits at his Father’s right hand ever to plead for us, and to make our Peace with God: O how should our Hearts be fired with Love to *Christ!* Love him with a sincere and superlative Love, above Estate, Relations; Bern. *Plusquam tua, tuos*; and our Fire of Love should be as the Fire on the Altar, never to go out, *Lev.* 6.13.\n\n4\\. *Use of Comfort to Believers:* Christ is at work for you in Heaven, he makes Intercession for you. Oh but I am afraid Christ doth not intercede for me?\n\nQuest. *I am a Sinner; who doth Christ intercede for?*\n\n*Resp.* Isa. 53.12. *He made intercession for the transgressors.* Did *Christ* open his sides for thee, and will he not open his mouth to plead for thee?\n\nQuest. *But I have offended my High-Priest by distrusting his Bloud, abusing his Love, grieving his Spirit, and will he ever pray for me?*\n\n*Resp.* Which of us may not say so? But, *Christian,* dost thou mourn for Unbelief? be not discouraged, thou maist have a part in *Christ’s* Prayer: Numb. 16. *The congregation murmured against Aaron*; yet though they had sinn’d against their *High-Priest,* Verse 46. *Aaron run in with his censer, and stood between the dead and the living.* If so much Bowels in *Aaron* who was but a Type of Christ, how much more Bowels is in Christ, who will pray for them who have sinn’d against their *High-Priest?* Did not he pray for them that crucified him, *Father forgive them?*\n\nQuest. *But I am unworthy, what am I that Christ should intercede for me?*\n\n*Resp.* The Work of *Christ’s* Intercession is a Work of Free-grace; *Christ’s* praying for us is from his pitying of us. *Christ* looks not at our Worthiness, but our Wants.\n\nQuest. *But I am followed with sad Temptations?*\n\n*Resp.* But though Satan tempts, Christ prays, and Satan shall be vanquished: tho’ thou maist loose a single Battel, yet not the Victory. *Christ* prays that *thy Faith fail not*; therefore *Christian* say, *Why art thou cast down, O my Soul? Christ* intercedes, ’tis Man that sins, ’tis God that prays: The *Greek* word for *Advocate,* 〈 in non-Latin alphabet 〉, Comforter. This is a Soveraign Comfort, *Christ makes Intercession.*"},{"number":29,"title":"CHRIST’s Kingly Office","part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XVI. *How doth Christ execute the Office of a King?*\n\n*Resp.* In subduing us to himself, and in restraining and conquering his and our Enemies.\n\nNow of CHRIST’s Regal Office, Revel. 19.16. *And he hath on his vesture, and on his thigh a name written, King of kings, and Lord of lords.*\n\nJesus Christ is of mighty Renown, he is a King; he hath a Kingly Title, *High and mighty,* Isa. 57.15. 2. He hath his *Insignia Regalia,* his Ensigns of Royalty, *Corona est insigne Regiae potestatis*; His Crown, *Rev.* 6.2. His Sword, Psal. 45.3. *Gird thy sword upon thy thigh.* His Scepter, Heb. 1.8. *A scepter of righteousness is the scepter of thy kingdom.* 3. His *Escotcheon,* or Coat-Armour, he gives the Lyon in his Arms, Rev. 5.5. *The lion of the tribe of Judah.* And he is, the Text saith, 〈 in non-Latin alphabet 〉, *King of Kings.* He hath a Preheminence of all other Kings, he is call’d the Prince of the Kings of the Earth, *Rev.* 1.5. 〈 in non-Latin alphabet 〉—He must needs be so, for *by him Kings reign,* Prov. 8.15. They hold their Crowns by immediate Tenure from this Great King. *Christ* infinitely out-vyes all others Princes, he hath the highest Throne, the largest Dominions, and the longest Possession, Heb. 1.8. *Thy throne, O God, is for ever and ever. Christ* hath many Heirs, but no Successors. Well may he be called *King of Kings,* for he hath an *Unlimited Power*; other Kings their Power is limited, but *Christ’s* Power is unlimited, Psal. 135.6. *Whatsoever he pleased, that did he in heaven and earth, and in the seas. Christ’s Power* is as large as his *Will.* The Angels take the Oath of Allegiance to him, Heb. 1.6. *Let all the angels of God worship him.*\n\nQuest. *How Christ comes to be King?*\n\n*Resp.* Not by Usurpation, but Legally: *Christ* holds his Crown by immediate Tenure from Heaven. God the Father hath decreed him to be King, Psal. 2.5, 6. *I have set my king upon my holy hill; I will declare the decree.* God hath anointed and sealed him to his Regal Office, Joh. 6.27. *Him hath God the Father sealed.* God hath set the Crown upon his Head.\n\nQuest. *In what sence is Christ King?*\n\n*Resp.* Two ways, 1. In reference to his People. And, 2. In reference to his Enemies.\n\n1\\. In reference to his People: 1. To govern them, it was prophesied of *Christ* before he was born, Matth. 2.6. *And thou Bethlehem art not the least among the princes of Judah, for out of thee shall come a governour that shall rule my people Israel.* ’Tis a vain thing for a King to have a Crown on his Head, unless he have a Scepter in his Hand to rule.\n\nQuest. *Where doth Christ Rule?*\n\n*Resp.* His *Kingdom is Spiritual:* he rules in the Hearts of Men. He sets up his Throne where no other King doth, he rules the Will and Affections, His Power binds the Conscience: he subdues Mens Lusts, Mic. 7.19. *He will subdue our iniquities.*\n\nQuest. *What doth Christ rule by?*\n\n*Resp.* By *Law,* and by *Love:* 1. He rules by *Law.* ’Tis one of the *Jura Regalia,* the Flowers of the Crown, to Enact Laws, *Christ* as King makes Laws, and by his Laws he Rules: The Law of Faith, *Believe in the Lord Jesus*; the Law of Sanctity, 1 Pet. 1.15. *Be ye holy in all manner of conversation.* Many would admit *Christ* to be their Advocate to plead for them, but not their King to rule them.\n\n2\\. He rules by *Love:* He is a King full of Mercy and Clemency; as he hath a Scepter in his Hand, so an Olive-branch of Peace in his Mouth. Though he be the Lyon of the Tribe of *Judah* for Majesty, yet the Lamb of God for Meekness. His Regal Rod hath Honey at the end of it. He sheds abroad his Love into the Hearts of his Subjects; he rules them with Promises as well as Precepts. This makes all his Subjects become Volunteers; they are willing to pay their Allegiance to him, Psal. 110.3. *Thy people shall be a willing people; Plur. Gnam nedabot.*\n\n2\\. *Christ* is a King to defend his People, as *Christ* hath a Scepter to rule them, so a Shield to defend them, Psal. 3.3. *Thou O Lord art a shield for me.* When *Antiochus* did rage furiously against the *Jews,* he took away the Vessels of the Lord’s House, set up an Idol in the Temple; then this Great King, call’d *Michael,* did stand up for them to defend them, *Dan.* 12.1. *Christ* preserves his Church as a Spark in the Ocean, as a Flock of Sheep among Wolves. That the Sea should be higher then the Earth, and yet not drown it, is a Wonder: so that the Wicked should be so much higher than the Church in Power, and not devour it, is because *Christ* hath this Inscription on his Vesture and his Thigh, *King of Kings:* Ps. 124.2. *If it had not been the Lord who was on our side; they had swallowed us up.* They say Lions are *Insomnes,* they have little or no sleep; ’tis true of the Lyon of the Tribe of *Judah,* he never slumbers nor sleeps, but watcheth over his Church to defend it: *Isa.* 27.2, 3. *Sing ye unto her a vineyard of red wine; I the Lord do keep it least any hurt it, I will keep it night and day.* If the Enemies destroy the Church, it must be at a time when it is neither Night nor Day, for *Christ* keeps it Day and Night. *Christ* is said to carry his Church as the Eagle her young Ones upon her Wings, *Exod.* 19.4. The Arrow must first hit the Eagle before it can hurt the young Ones, and shoot through her Wings: the Enemies must first strike through *Christ,* before they can destroy his Church. Let the Wind and Storms be up, and the Church almost covered with Waves, yet *Christ,* is in the Ship of the Church, and so long there’s no danger of Shipwrack. Nor will *Christ* only defend his Church as he is King, but deliver it, 2 Tim. 4.17. *He delivered me out of the mouth of the lion*; viz. *Nero.* 2. Chr. 11.14. *The Lord saved them by a great deliverance.* Sometimes *Christ* is said to *command Deliverance,* Psal. 44.4. Sometimes to *create Deliverance,* Isa. 65.18. *Christ* as a King commands Deliverance, and as a God creates it. *And deliverance shall come in his time:* Isa. 60.22. *I the LORD will hasten it in his time.*\n\nQuest. *When is the time that this King will deliver his People?*\n\n*Resp.* When the Hearts of his People are humblest, when their Prayers are ferventest, when their Faith is strongest, when their Forces are weakest, when their Enemies are highest; now is the usual time that *Christ* puts forth his Kingly Power in their Deliverance, *Isa.* 33.2, 8, 9.\n\n3\\. *Christ* is a King to Reward his People, there’s nothing lost by serving this King, 1. He Rewards his Subjects in this Life: 1. He gives them Inward Peace and Joy; a Bunch of Grapes by the way; and oftentimes Riches and Honour. *Godliness hath the promise of this life,* 1 Tim. 4.8. These are as it were the Saints Vails; but besides, the great Reward is to come, *An eternal weight of Glory,* 2 Cor. 4.17. *Christ* makes all his Subjects Kings, Rev. 2.10. *I’ll give thee a crown of life.* This Crown will be full of Jewels, and it will never fade, 1 *Pet.* 5.5.\n\n2\\. *Christ* is a King in reference to his Enemies, in subduing and conquering them: He pulls down their Pride, befools their Policy, restrains their Malice. That Stone cut out of the Mountains without Hands, which smote the Image, *Dan.* 2.34. was was an Emblem, saith *Austin,* of Christ’s Monarchical Power, conquering and triumphing over his Enemies. Christ will make his Enemies his *Footstool,* Psal. 110.1 He can destroy them with *ease,* 2 Chron. 14.11. *It is nothing for thee Lord to help.* He can do it with *weak* means, *without* means. He can make the Enemies destroy themselves; he set the *Persians* against the *Grecians:* and 2 Chron. 20.23. the Children of *Ammon* helped to destroy one another. Thus Christ is King in vanquishing the Enemies of his Church.\n\nThis is a great ground of Comfort to the Church of God in the midst of all the Combinations of the Enemy, *Christ is King,* and he can not only *bound* the Enemies power, but break it. The Church hath more with her then against her, she hath *Emanuel* on her side, even that Great King to whom all Knees must bend.\n\nChrist is called a *Man of War,* Exod. 15.3. he understands all the Policies of Chivalry; he is described with seven Eyes, and seven Horns, *Rev.* 5.6. The seven Eyes are to discern the Conspiracies of his Enemies, and the seven Horns are to push and vex his Enemies.\n\nChrist is described with a Crown and a Bow, *Rev.* 6.2. *He that sat on the white Horse had a Bow, and a Crown was given unto him, and he went forth conquering and to conquer.* A Crown is an Ensign of his Kingly Office, and the Bow is to shoot his Enemies to Death.\n\nChrist is describ’d with a Vesture dip’d in Blood, *Rev.* 19.13. He hath a golden Scepter to Rule his People, but an Iron Rod to break his Enemies. *Rev.* 17.12, 14. *The ten Horns thou sawest are ten Kings, these shall make War with the Lamb, but the Lamb shall overcome them; for he is King of Kings.* The Enemies may set up their Standard, but Christ will set up his Trophies at last. *Rev.* 14.18, 19. *And the Angel gathered the Vine of the Earth, and cast it into the great Wine-press of the Wrath of God, and the Wine-press was trodden, and blood came out of the Wine-press.* The Enemies of Christ shall be but as so many Clusters of ripe Grapes to be cast into the great Wine-Press of the Wrath of God, and to be trodden by Christ till their Bloud comes out. Christ will at last come off Victor, and all his Enemies shall be put under his Feet: *Gaudeo quod Christus dominus est, alioqui desperassem,* said *Miconius* in an Epistle to *Calvin.* I am glad Christ Reigns, else I should have despaired.—\n\n*Use* 1. *Branch* 1. See hence it is no Disparagement to serve Christ, he is a King, and its no Dishonour to be employed in a King’s Service. Some are apt to reproach the Saints for their Piety, they serve the Lord Christ, he who hath this Inscription upon his Vesture, *KING of KINGS. Theodosius* thought it a greater Honour to be a Servant of CHRIST, then the Head of an Empire. *Servire est Regnare*—Christ’s Servants are call’d Vessels of Honour, 2 *Tim.* 2.21. And a Royal Nation, 1 *Pet.* 2.9. Serving of Christ Ennobles us with Dignity: ’Tis a greater Honour to serve Christ, then to have Kings serve us.\n\n*Branch* 2. If Christ be King, it informs us, that all Matters of Fact must one day be brought before him. Christ hath *Jus vitae & necis,* the Power of Life and Death in his hand, Joh. 5.22. *The Father hath committed all judgment to the Son.* He who once hung upon the Cross, shall sit upon the Bench of Judicature: Kings must come before him to be judged; they who once sat upon the Throne, must appear at the Bar. God hath committed all Judgment to the Son, and Christ’s is the highest Court of Judicature: if this King once condemns Men, there is no Appeal to any other Court.\n\n*Branch* 3. See whither we are to go when we are foiled by Corruption, go to Christ, he is King, desire him by his Kingly Power, to subdue thy Corruptions, to bind these Kings with Chains, *Psal.* 149.8. We are apt to say of our Sins, *These sons of Zerviah will be too strong for us*; we shall never overcome this Pride and Infidelity: Aye, but go to Christ, he is King, though our Lusts are too strong for us, yet not for Christ to conquer: he can by his Spirit break the Power of Sin. *Joshua* when he had conquered five Kings, caus’d his Servants to set their Feet on the Necks of those Kings; so Christ can and will set his Feet on the Necks of our Lusts.\n\n2\\. *Use of Caution:* Is Christ *King of Kings?* Let all Great Ones take heed how they imploy their Power against Christ: Christ gives them their Power, and if this Power shall be made use of for the suppressing of his Kingdom and Ordinances, their account will be heavy. God hath laid the Key of Government upon Christ’s shoulders, *Isa.* 9.7. and to go to oppose Christ in his Kingly Office, it is as if the Thorns should set themselves in Battalia against the Fire, or a Child fight with an Archangel. Christ’s Sword on his Thigh is able to avenge all his Quarrels: It is not good to stir a Lion; Let not Men provoke the *Lion of the Tribe of* Judah, *whose Eyes are as a Lamp of fire, and the Rocks are thrown down by him,* Nahum 1.6. *He shall cut off the spirit of Princes,* Psal. 76.12.\n\n*Use* 3. If Christ be a great King, *submit to him.* Say not as those *Jews, We have no King but* Caesar, no King but our Lusts. This is to choose the *Bramble* to rule over you, and *out of the Bramble will come forth a fire, Judg.* 9. Submit to Christ *willingly*; all the Devils in Hell submit to Christ, but ’tis against their will, they are his *Slaves,* Not his Subjects. Submit *cheerfully* to Christ’s *Person* and his *Laws.* Many would have Christ their *Saviour,* but not their *Prince*; such as will not have Christ to be their King to rule them, shall never have his Blood to save them. Obey all Christ’s *Princely Commands*; if he commands Love, Humility, Good Works, be as the Needle which points which way soever the Load-stone draws.\n\n*Branch* 2. Let such admire God’s Free-grace, who were once under the Power and Tyranny of Satan, and now Christ hath made them of *Slaves,* to become the *Subjects* of his Kingdom. Christ did not need Subjects, he hath Legions of Angels ministring to him; but in his Love, he hath honoured you, to make you his Subjects. O! how long was it e’re Christ could prevail with you to come under his Banner? How much opposition did he meet with, e’re you would wear this Prince’s Colours? but at last Omnipotent Grace overcame you. When *Peter* was sleeping between two Souldiers, an Angel came and beat off his Chains, *Acts* 12.7. So when thou wert sleeping in the Devil’s Arms, that Christ should by his Spirit smite thy heart, and cause the Chains of Sin to fall off, and make thee a Subject of his Kingdom: O admire Free-grace! Thou who art a Subject of Christ, art sure to Reign with Christ for ever."},{"number":30,"title":"Christ’s Humiliation in his Incarnation","part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[],"text":"*1 TIM. 3.16.* Great is the Mystery of Godliness, God manifest in the flesh.\n\nQuest. XVII. *Wherein did Christ’s Humiliation consist?*\n\nResp. *In his being born, and that in a low condition, undergoing the Miseries of this Life, the Wrath of God, and the cursed Death of the Cross.*\n\nChrist’s Humiliation consisted in his Incarnation, his taking Flesh and being Born. It was *real* Flesh Christ took. Not the *Image of a Body,* (as the *Manichees* erroniously held) but a true Body; therefore Christ is said to be *made of a woman,* Gal. 4.4. As the Bread is made of the Wheat, and the Wine is made of the Grape; so Christ was made of a Woman; his Body was part of the Flesh and Substance of the Virgin. This is a glorious Mystery, *God manifest in the flesh.* In the Creation Man was made in God’s Image; in the Incarnation God was made in Man’s Image.\n\nQuest. *How it came about that Christ was made flesh?*\n\n*Resp.* It was by his Fathers special *designation,* Gal. 4.4. *God sent forth his Son made of a Woman.* God the Father did in a special manner appoint Christ to be Incarnate; which shews us how needful a *Call* is to any business of weight and importance: to act without a *Call,* is to act without a *Blessing.* Christ himself would *not be Incarnate,* and take upon him the work of a Mediator, till he had a Call. God sent forth his Son made of a Woman.\n\nQuest. *But was there no other way for the restoring of fallen Man but this, that God should take flesh?*\n\n*Answ.* We must not ask a Reason of God’s Will, it is dangerous to pry into God’s Ark; we are not to *dispute,* but *adore.* The wise God saw this the best way for our Redemption, that Christ should be *Incarnate*; it was not fit for any to satisfie God’s Justice, but Man, none could do it but God; therefore Christ being both God and Man, he is the fittest to undertake this Work of Redemption.\n\nQuest. *Why Christ was born of a Woman?*\n\n*Resp.* 1. That God might *fulfil* that promise, *Gen.* 3.15. *The Seed of the Woman shall break the Serpents head.*\n\n2\\. Christ was born of a Woman, that he might *roll away* that *reproach* from the Woman which she had contracted, by being seduced by the Serpent. Christ in taking his flesh from the Woman, hath *honoured her Sex,* that as at the first the Woman had made Man a Sinner, so now to make him amends, she should bring him a Saviour.\n\nQuest. *Why Christ was born of a Virgin?*\n\n*Resp.* 1. For *Decency.* It became not God to have any Mother but a Maid, and it became not a Maid to have any Son but a God.\n\n2\\. For *Necessity.* Christ was to be an High Priest, most pure and holy. Had he been born after the ordinary course of Nature, he had been defiled; (all that spring out of *Adam*’s Loins have a tincture of sin) but that *Christ’s Substance might remain pure and immaculate,* he was born of a Virgin.\n\n3\\. To answer the Type. *Melchisedeck* was a Type of Christ, he is said to be *without Father, and without Mother.* Christ being born of a Virgin, answered the Type, he was without Father, and without Mother: without Mother as he was God, without Father as he was Man.\n\nQuest. *How could Christ be made of the flesh and blood of a Virgin,* yet without sin? *The purest Virgin that is, her Soul is stained with Original sin?*\n\n*Answ.* This Knot the Scripture unties. *Luke* 1.35. *The Holy Ghost shall come upon thee, and overshadow thee, therefore that holy Thing which shall be born of thee shall be caled the Son of God. The Holy Ghost shall come upon thee,* that is, the Holy Ghost did consecrate and purifie *that part of the Virgins flesh* whereof Christ was made. As the *Alchymist* extracts and draws away the dross from the Gold, so the Holy Ghost did refine and claritie *that part of the Virgins flesh,* separating it from *sin.* Though the Virgin *Mary* her self had sin, yet that part of the flesh whereof Christ was made, was without sin; otherwise it must have been an impure Conception.\n\nQuest. *What is meant by the power of the Holy Ghost overshadowing the Virgin?*\n\n*Answ.* St. *Basil* saith, *It was the Holy Ghost’s blessing the flesh of that Virgin whereof Christ was formed.* But there is a further Mystery in it, the Holy Ghost having framed Christ in the Virgins Womb, did in a wonderful manner unite Christ’s *Humane* Nature to his *Divine,* and so of both made *one person.* This is a Mystery which the Angels pry into with Adoration.\n\nQuest. *When was Christ incarnate?*\n\n*Answ.* In the fulness of time. *Gal.* 4.4. *When the fulness of time was come, God sent forth his Son made of a Woman.* By the *fulness of time* we must understand *Tempus à Patre praefinitum,* so *Ambrose, Luther, Corn.à Lap.* the determinate Time that God had set. More particularly, this *fulness of time* was, when all the Prophesies of the coming of the *Messiah* were accomplished; and all Legal Shadows and Figures, whereby he was tipified, were abrogated, *in the fulness of time God sent his Son.* And by the way observe, this may comfort us in regard of the Church of God, though at present we do not see that Peace and Purity in the Church as we could desire, yet in the *fulness of time,* when God’s time is come, and Mercy is ripe, then shall Deliverance spring up, and God will come riding upon the Chariots of Salvation: *When the fulness of time was come, then God sent forth his Son made of a Woman.*\n\nQuest. *Why was Jesus Christ made flesh?*\n\n*Resp.* 1. The *Causa prime* and impulsive Cause, was *Free-grace; Causa* 〈 in non-Latin alphabet 〉, it was *Love in God the Father* to send Christ, and *Love in Christ* that he came to be Incarnate. Love was the intrinsical Motive. Christ is 〈 in non-Latin alphabet 〉, because he is 〈 in non-Latin alphabet 〉, God-man, because he is a lover of Man. Christ came out of Pity and Indulgence to us: *Non merita nostra, sed miseria nostra,* Aug. not our Deserts, but our Misery made Christ take flesh. Christ’s taking flesh was a Plot of Free-grace, a pure Design of Love. God himself, though Almighty, was overcome with Love. Christ Incarnate, is nothing but Love covered with Flesh. Christ’s assuming our Humane Nature, as it was a Master-piece of Wisdom, so a Monument of Free-grace.\n\n2\\. Christ took our *flesh* upon him, that he might take *our sins* upon him. He was, saith *Luther, maximus peccator,* the greatest Sinner, having the weight of the sins of the whole World lying upon him. He took our flesh, that he might take our sins, and so appease God’s wrath.\n\n3\\. Christ took our flesh, that he might make the *Humane Nature appear lovely* to God, and the *Divine Nature appear lovely* to Man.\n\n(1.) That he might make the *Humane Nature lovely to God.* Upon our Fall from God, our Nature became odious to him; no Vermin is so odious to us, as the Humane Nature was to God. When once our Virgin-Nature was become sinful, it was like flesh imposthumated, or running into Sores loathsom to behold. Such was our Nature when corrupt, odious to God, he could not endure to look upon us. Now, Christ taking our flesh, makes the Humane Nature appear lovely to God. As when the Sun shines on the Glass, it casts a bright lustre, so Christ being clad with our flesh, makes the Humane Nature shine, and appear amiable in God’s Eyes.\n\n(2.) As Christ being cloath’d with our flesh makes the *Humane Nature appear lovely to God,* so he makes the *Divine Nature appear lovely to Man.* The pure God-head is terrible to behold, we could not see it and live. But Christ’s cloathing himself with our flesh, makes the Divine Nature more amiable and delightful to us. Now we need not be afraid to look upon God, seeing him through Christ’s Humane Nature. It was a custom of old among the Shepherds, they were wont to clothe themselves with Sheep-skins, to be more pleasing to the Sheep; so Christ cloathed himself with our flesh, that the Divine Nature may be more pleasing to us. The Humane Nature is a Glass, through which we may see the Love, and Wisdom, and Glory of God clearly represented to us. Through the Lanthorn of Christ’s Humanity, we may behold the Light of the Deity shining. Christ being Incarnate, he makes the sight of the Deity not formidable, but delightful to us.\n\n4\\. Jesus Christ united himself to Man, *that Man might be drawn nearer to God.* God was before an *Enemy* to us by reason of sin, but Christ taking our flesh, doth *mediate* for us, and bring us into Favour with God. As when a King is *angry with a Subject,* the King’s Son marries the Daughter of this Subject, and so mediates for this Subject, and brings him into favour with the King again; so when God the Father was angry with us, Christ marries himself to our Nature, and now mediates for us with his Father, and brings us to be Friends again, and now God looks upon us with a favourable aspect. As *Joab* pleaded for *Absalom,* and brought him to King *David,* and *David* kissed him, so doth Jesus Christ ingratiate us into the favour and love of God. Therefore he may well be called a *Peace-maker,* having taken our flesh upon him, and so made Peace between us and his angry Father.\n\n*Use* 1. *Branch* 1. See here, as in a Glass, the infinite *love of God* the Father, that when we had lost our selves by sin, then God in the riches of his Grace did send forth his Son made of a Woman to redeem us. And behold the infinite *love of Christ,* that he was willing thus to condescend to take our flesh. Surely, the Angels would have disdained to have taken our flesh, it would have been a disparagement to them. What King would be willing to wear Sackcloth over his Cloath of Gold? but Christ did not disdain to take our flesh. O the love of Christ! Had not Christ been made *flesh,* we had been made a *Curse*; had not he been *incarnate,* we had been *incarcerate,* and had been for ever in Prison. Well might an Angel be the Herauld to proclaim this joyful News of Christ’s Incarnation, *Luke* 2.10. *Behold, I bring you good tidings of great joy, for unto you is born this day a Saviour, which is Christ the Lord.* The Love of Christ in being Incarnate, will the more appear, if we consider,\n\n1\\. *Whence Christ came.* He came from Heaven, and from the richest place in Heaven, his Father’s Bosom, that Hive of Sweetness.\n\n2\\. *To whom Christ came.* Was it to his Friends? no; he came to *sinful* Man. Man that had defaced his Image, abused his Love; Man, who was turned Rebel. Yet he came to Man, resolving to conquer Obstinacy with Kindness. If he would come to any, why not to the Angels that fell? *Hebr.* 2.16. *He in no wise took upon him the Nature of Angels.* The Angels are of a more noble Extract, more intelligible Creatures, more able for Service; I, but behold the Love of Christ, he came not to the fallen Angels, but to Mankind. Among the several Wonders of the Loadstone, this is not the least, That it will not draw Gold or Pearl, but despising these, it draws the Iron to it, one of the most inferiour Mettals. Thus Christ leaves the Angels, those Noble Spirits, the Gold and the Pearl, and he comes to poor sinful Man, and draws him into his Embraces.\n\n3\\. *In what manner he came.* He came not in the Majesty of a King, attended with his Lifeguard▪ but he came *poor.* Not like the Heir of Heaven, but like one of an inferiour Descent. The *Place* he was *born* in was *poor,* not the Royal City *Jerusalem,* but *Bethlehem,* a poor obscure place. He was born in an *Inn,* and a Manger was his Cradle, the Cobwebs his Curtains, the Beasts his Companions; he descended of *poor Parents.* One would have thought, if Christ would have come into the World, he would have made choice of some Queen or Personage of Honour to have descended from; but he comes of mean obscure Parents. That they were poor appears, by their Offering, *Luke* 2.24. *A pair of Turtle Doves,* which was the usual Offering of the Poor, *Lev.* 12.8. Christ was so poor, that when he wanted Money, he was fain to work a *Miracle* for it, *Matth.* 17.27. He when he *died,* made no Will. He came into the World poor.\n\n4\\. *Why he came?* That he might *take our flesh, and redeem us*; that he might instate us into a Kingdom. He was poor, that he might make us rich. 2 *Cor.* 8.9. He was born of a Virgin, that he might be born of God; he took our Flesh, that he might give us his Spirit. He lay in the Manger, that we might lye in Paradise. He came down from Heaven, that he might bring us to Heaven. And what was all this but Love? If our Hearts be not Rocks, this Love of Christ should affect us. Behold Love that passeth Knowledge, *Eph.* 3.19.\n\n*Branch* 2. See here the wonderful Humility of Christ: *Christ was made flesh.* O *Sancta Humilitas, Tu filium Dei descendere fecisti in uterum* Mariae *Virginis,* Aust. That Christ should clothe himself with *our flesh,* a piece of that Earth which we tread upon, O infinite Humility! Christ’s taking our flesh was one of the lowest Steps of his Humiliation. Christ did humble himself more in lying in the Virgins Womb, then in hanging upon the Cross. It was not so much for Man to die, but for God to become Man, that was the wonder of Humility, *Phil.* 2.7. *He was made in the likeness of Men.* For Christ to be made flesh, was more Humility, then for the Angels to be made Worms. Christ’s flesh is called a *Vail, Hebr.* 10.20. *Through the Vail that is his Flesh.* Christ’s wearing our Flesh, vail’d his Glory. For him to be made flesh, who was equal with God, O Humility! *Phil.* 2.6. *Who being in the form of God, thought it no robbery to be equal with God.* He stood upon even Ground with God, he was 〈 in non-Latin alphabet 〉, *Patri* co-essential and con-substantial with his Father, as *Austin* and *Cyril,* and the Councel of *Nice* expresses it; yet for all this he takes flesh. Christ strip’d himself of the Robes of his Glory, and covered himself with the Rags of our Humanity. If *Solomon* did so wonder that God should dwell in the Temple, which was enrich’d and hung with Gold, how may we wonder that God should dwell in Man’s weak and frail Nature. Nay, which is yet more Humility, Christ not only took our flesh, but took it when it was at the *worst, under Disgrace*; as if a Servant should wear a Noble-man’s Livery, when he is impeached of High Treason. Nay, besides, Christ took all the *Infirmities* of our flesh. There are two sorts of Infirmities: Such as are sinful without pain, or such as are painful without sin. The first of these Infirmities Christ did not take upon him, *sinful Infirmities,* to be covetous or ambitious, Christ never took these upon him: but Christ took upon him *painful Infirmities*; as, 1. *Hunger, Matth.* 21.18. He came to the Fig-tree, and would have eaten. 2. *Weariness*: as when he sate on *Jacob*’s Well to rest him, *John* 4.6. 3. *Sorrow; Matth.* 26.38. 〈 in non-Latin alphabet 〉, *My soul is sorrowful, even unto death.* It was a Sorrow guided with Reason, not disturb’d with Passion. 4. *Fear; Hebr.* 5.7. *He was heard in that he feared.* Nay, yet a further Degree of Christ’s Humility, he not only *was made flesh,* but in the *likeness of sinful flesh. He knew no sin, yet he was made sin,* 2 Cor. 5.21. He was like a sinner, he had all sin laid upon him, but no sin lived in him. *Isa.* 53.12. *He was numbred among Transgressors.* He who was numbred among the Persons of the Trinity, he is said to *bear the sins of many,* Hebr. 9.28. Now, this was the *lowest degree* of Christ’s Humiliation: For Christ to be *reputed* as a sinner, never such a Pattern of Humility. That Christ, who would not endure sin in the Angels, should himself indure to have sin imputed to him, it is the most amazing Humility that ever was.\n\n*From all this learn to be humble.* Dost thou see Christ humbling himself, and art thou proud? ’Tis the humble Saint is Christ’s Picture. Christian, be not proud of your fine Feathers: 1. Hast thou an Estate, be not proud, the Earth thou treadest on is richer then thou; it hath Mines of Gold and Silver in the Bowels of it. 2. Hast thou Beauty, be not proud, it is but Air and Dust mingled. 3. Hast thou Skill and Parts, be humble, *Lucifer* hath more knowledge than thou. 4. Hast thou Grace, be humble; thou hast it not of thy own growth, it is borrowed. Were it not a folly to be proud of a Ring that is lent. 1 *Cor.* 4.7. Thou hast more Sin then Grace, Spots, then Beauty. O look on Christ, this rare Pattern, and be humble! It is an unseemly sight to see God humbling himself, and Man exalting himself; to see an humble Saviour, and a proud Sinner. God hates the very resemblance of Pride, *Lev.* 2.11. He would have no Honey in the Sacrifice. Indeed Leaven is sowr, but why no Honey? because when Honey is mingled with Meal, or Flour, it makes the Meal to rise and swell, *ergo,* no Honey. God hates the resemblance of the Sin of Pride: better want Parts, Comforts of Spirit, then Humility. *Si Deus superbientibus Angelis non pepercit:* If God, saith *Austin,* spared not the Angels, when they grew proud, will he spare thee, who art but Dust and Rottenness?\n\n*Branch* 3. Behold here a Sacred Riddle or Paradox; *God manifest in the flesh.* The Text calls it a *Mystery.* That Man should be made in God’s Image, was a wonder; but that God should be made in Man’s Image, is a greater wonder. That the *Ancient of Days* should be born, that he who *Thunders in the Heaven* should cry in the Cradle: *Qui tonitruat in Coelis, clamat in cunabulis; qui regit sidera sugit ubera*; that he who rules the Stars should suck the Breasts; that a Virgin should conceive; that Christ should be made of a Woman, and of that Woman which himself made; that the Branch should bear the Vine; that the Mother should be younger than the Child she bare, and the Child in the Womb bigger than the Mother; that the Humane Nature should not be God, yet one with God. This was not only *mirum,* but *miraculum:* Christ taking flesh is a Mystery we shall never fully understand till we come to Heaven, when our Light shall be clear, as well as our Love perfect.\n\n*Branch* 4. From hence, *God manifest in the flesh, Christ born of a Virgin,* a thing not only *strange* in nature, but *impossible,* learn, That *there are no impossibilities with God:* God can bring about Things which are not within the sphere of Nature to produce: That Iron should swim, that the Rock should gush out with water, that the Fire should lick up the water in the Trenches, 1 *Kings* 18.38. ’Tis natural for the water to quench the fire, but for the fire to consume the water, this is impossible in the course of Nature: But God can bring about all this, *Jer.* 32.27. *There is nothing too hard for thee.* Zach. 8.6. *If it be marvellous in your Eyes, should it be marvellous in my eyes, saith the Lord?* How should God be united to our flesh? It is impossible to us, but not with God. He can do that which transcends Reason, and exceeds Faith. He should not be God, if he could not do more than we can think, *Eph.* 3.20. He can reconcile *Contraries.* How apt are we to be discouraged with *seeming impossibilities:* how do our hearts die within us when things go cross to our Sense and Reason. We are apt to say as that Prince, 2 *Kings* 7.1, 2. *If the Lord would make windows in Heaven, might this thing be?* It was a time of Famine, and now that a *measure of Wheat,* which was a good part of a Bushel, should be sold for a *Shekel, viz.* half an Ounce of Silver; how can this be? So when things are cross, or strange, God’s own People are apt to question, how they should be brought about with success. *Moses,* who was *a Man of God,* and one of the brightest Stars that ever shined in the firmament of God’s Church, yet he was apt to be discouraged with seeming Impossibilities, *Numb.* 11.21. *And* Moses *said, the People among whom I am are six hundred thousand footmen; and thou hast said I will give them flesh, that they may eat for a whole month, shall the flocks and herds be slain for them to suffice them? or shall all the fish of the Sea be gathered for them to suffice them?* As if he had said in plain English, he did not see how the People of *Israel,* being so numerous, could be fed for a month. *Vers.* 23. *And the Lord said, is the Lord’s hand waxed short?* Surely that God who brought *Isaac* out of a dead Womb, and the Messiah out of a Virgins Womb, what cannot he do? O let us rest upon the Arm of God’s Power, and believe in him in the midst of seeming Impossibilities. Remember, *there are no impossibilities with God.* He can subdue a proud heart, he can raise a dying Church. Christ born of a Virgin, that wonder-working God that wrought this, can bring to pass the greatest seeming Impossibilities.\n\n*Use* 2. *of Exhortation. Branch* 1. Seeing Christ took our Flesh, and was *born of a Virgin,* let us labour that he may be *spiritually born* in our *hearts.* What will it profit us, that Christ was born into the World, unless he be born in our hearts? that he was united to our Nature, unless he be united to our Persons? Marvel not that I say unto you, Christ must be born again, *viz. in our hearts,* Gal. 4.19. *till Christ be formed in you.* Now then try if Christ be born in your hearts.\n\nQuest. *How shall we know that?*\n\n*Resp.* 1. There are *Pangs* before the Birth; so before Christ be born in the Heart, there are *Spiritual Pangs.* Some Pangs of Conscience, *Deep convictions,* Acts 2.37. 〈 in non-Latin alphabet 〉, *they were pricked at their heart.* I grant, the New-birth doth *Recipere magis & minus*—all have not the same Pangs of Sorrow and Humiliation, yet all have Pangs. If Christ be born in thy heart, thou hast been deeply afflicted for sin. Christ is never born in the heart without Pangs—Many thank God they never had any Trouble of Spirit, they were always quiet; a sign Christ is not yet formed in them.\n\n2\\. As when Christ was born into the World he was *made flesh,* so if he be born into thy heart, he makes thy heart an heart of flesh, *Ezek.* 36.26. Is thy heart Incarnate? Before it was a rocky heart, and would not yield to God, or take the Impressions of the Word; *Durum est quod non cedit tactui,* now it is fleshy and tender, like melting Wax, to take any stamp of the Spirit. This is a sign Christ is born in our hearts, when they are hearts of flesh, they melt in Tears and in Love. What is it the better Christ was made flesh, unless he hath given thee an heart of flesh.\n\n3\\. Christ was conceived in the Womb of a Virgin, so if he be born in thee, thy heart is a *Virgin-heart,* in respect of *Sincerity* and *Sanctity.* Art thou purified from the love of sin? If Christ be born in the heart, it is a *Sanctum Sanctorum,* an Holy of Holies. If thy heart be polluted with the predominant love of sin, never think Christ is born there Christ will never lye any more in a Stable. If he be born in thy heart, it is consecrated by the Holy Ghost.\n\n4\\. If Christ be born in thy heart, then it is with thee as *in a birth.* 1. There is *Life.* Faith is *principium vivens,* it is the vital Artery of the Soul, *Gal.* 2.20. *The life that I live in the flesh, is by the faith of the Son of God.* 2. There is *Appetite,* 1 Pet. 2.7. *As new born babes, desire 〈 in non-Latin alphabet 〉, the sincere milk of the word.* The Word is like Breast-milk, pure, sweet, nourishing; the Soul in which Christ is formed, desires this Breast-milk. St. *Bernard,* in one of his Soliquies, comforts himself with this, That sure he had the New-birth in him, because he found in his heart such strong Anhelations and Thirstings after God. 3. *Motion.* After Christ is born in the heart, there is a *violent* Motion; there is striving *to enter in at the strait gate,* and offering *violence* to the Kingdom of Heaven, *Matth.* 12.11. By this we may know Christ is formed in us. This is the only comfort, that as Christ was born into the World, so he is born in our hearts; as he was united to our flesh, so he is united to our Persons.\n\n*Branch* 2. As Christ was *made in our Image,* let us *labour to be made in his Image.* Christ being Incarnate was made like us, let us labour to be made like him. There are three things in which we should labour to be like Christ.\n\n1\\. In *Disposition.* He was of a most sweet Disposition, *Delitiae humani generis Tit. Vespasian.* he invites sinners to come to him. He hath Bowels to pity us, Breasts to feed us, Wings to cover us. He would not break our hearts, but with Mercy. Was Christ made in our Likeness, let us labour to be made in his Likeness. Let us be like him in this, *sweetness of Disposition.* Be not of a morose Spirit. It was said of *Nabal,* 1 *Sam.* 25.18. *He is such a son of Belial, that a man cannot speak to him.* Some are so barbarous, as if they were a kin to the *Ostrich,* they are fired with Rage, and breathe forth nothing but Revenge, like those two Men in the Gospel *possessed with Devils, coming out of the Tombs, exceeding fierce,* Matth. 8.28. Let us be like Christ in mildness and sweetness. Let us pray for our Enemies, and conquer them by love. *David*’s kindness melted *Saul*’s heart, 1 *Sam.* 24.16. A frozen heart will be thawed with the fire of Love.\n\n2\\. Be like Christ in *Grace.* He was like us in having our Flesh, let us be like him in having his Grace. In three Graces we should labour to be like Christ. 1. In *Humility.* Phil. 2.8. 〈 in non-Latin alphabet 〉, *he humbled himself*; he left the bright Robes of his Glory to be clothed with the Rags of our Humanity. A wonder of Humility! Let us be like Christ in this Grace. Humility, saith St. *Bernard,* is *contemptus propriae excellentiae,* a contempt of Self-excellency, a kind of Self-annihilation. This is the glory of a Christian. We are never so comely in God’s Eyes, as when we are black in our own. In this let us be like Christ. True Religion is 〈 in non-Latin alphabet 〉, *Greg.* to imitate Christ. And indeed, what cause have we to be humble, if we look *within* us, *about* us, *below* us, *above* us.\n\n(1.) If we look *intra nos, within* us: Here we see our sins represented to us in the Glass of Conscience, Lust, Envy, Passion. Our sins are like Vermin crawling in our Souls, *Job* 13.23. *How many are my iniquities?* Our sins are as the Sands of the Sea for number, as the Rocks of the Sea for weight. *Austin* crys out, *Vae mihi, faecibus peccatorum polluitur Templum Domini*—my Heart, which is God’s Temple, is polluted with sin.\n\n2\\. If we look *juxta nos, about* us; here’s that may humble us. We may see other Christians out-shining us in Gifts and Grace, as the Sun out-shines the lesser Planets. Others are laden with Fruit, perhaps we have but here and there an Olive-berry growing, to shew that we are of the right kind, *Isa.* 17.6.\n\n3\\. If we look *infra nos, below* us, here is that may humble us. We see the Mother Earth, out of which we came. The Earth is the most ignoble Element, *Job* 30.8. *Thou art viler than the Earth.* Thou that dost set up thy Scutcheon and Blaze thy Coat of Arms, behold thy Pedigree, thou art but *pulvis animatus,* walking Ashes, and wilt thou be proud? What is *Adam?* He is the Son of Dust; and what is Dust? The Son of Nothing.\n\n4\\. If we look *supra nos, above* us, here is that may humble. If we look up to *Heaven,* there we see God *resisting the proud. Superbos sequitur ultor à Tergo Deus*—The proud Man is the Mark which God shoots at, and he never misseth the Mark. He threw proud *Lucifer* out of Heaven; he thrust proud *Nebuchadnezzar* out of his Throne, and turned him to Grass, *Dan.* 4.29. O then be like Christ in Humility.\n\n2\\. Did Christ take our flesh, was he made like to us, let us be made like to him in *Zeal, John* 2.16. *The Zeal of thy House hath eaten me up.* He was zealous when his Father was dishonoured. In this let us be like Christ, zealous for God’s *Truth* and *Glory,* which are the two Orient Pearls of the Crown of Heaven. Zeal is as needful for a Christian, as Salt for the Sacrifice, or Fire on the Altar. Zeal without Prudence, is *Rashness,* Prudence without Zeal, is *Cowardliness.* Without Zeal our Duties are not acceptable to God. Zeal is like Rosin to the Bow-strings, without which the Lute makes no Musick.\n\n3\\. Be like Christ in the Contempt of the World. When Christ took our flesh, he came not *in the pride of flesh*; he did not descend immediately from Kings and Nobles, but was of mean Parentage. Christ was not ambitious of *Titles of Honour.* Christ did as much decline the worldly Dignity and Greatness, as others seek it. When they would have made him King, he refused it; he chose rather to ride upon the Fole of an Ass, then to be drawn in a Chariot; and to hang upon a wodden Cross, then to wear a golden Crown. Christ scorn’d the Pomp and Glory of the World: he waved Secular Affairs, *Luke* 12.13. *Who made me a Judge?* His Work was not to arbitrate Matters of Law; he came not into the World to be a *Magistrate,* but a *Redeemer.* Christ was like a Star in an higher Orb, he minded nothing but Heaven. Was Christ made like us, let us be made like him, in heavenliness and contempt of the World. Let not us be ambitious of the Honours and Preferments of the World; let us not purchase the World with the loss of a good Conscience. What wise Man would damn himself to grow Rich? or pull down his Soul to build up an Estate? Be like Christ in an holy contempt of the World.\n\n3\\. Be like Christ in *Conversation.* Was Christ Incarnate, was he made like us, let us be made like him in Holiness of Life. No Temptation could fasten upon Christ, *John* 14.30. *The Prince of this World cometh, and hath nothing in me.* Temptation to Christ was like a Spark of Fire upon a Marble Pillar, which glides off. Christ’s Life, saith *Chrysostom,* was brighter than the Sun-beams. Let us be like him in this, 1 *Pet.* 1.16. *Be ye holy in all manner of conversation.* We are not, saith *Austin,* to be like Christ in working Miracles, but in an holy Life. A Christian should be both a *Loadstone* and a *Diamond:* a Loadstone in drawing others to Christ; a Diamond, casting a sparkling lustre of Holiness in his Life. O let us be so just in our Dealings, so true in our Promises, so devout in our Worship, so unblamable in our Lives, that we may be the walking Pictures of Christ. Thus as Christ was made in our likeness, let us labour to be made in his likeness.\n\n*Branch* 3. If Jesus Christ was so *abased* for us, he took our flesh, which was a disparagement to him, ’twas mingling Dust with Gold; if he, I say, abased himself so for us, let us be willing *to be abased* for him. If the World reproach us for Christ’s sake, and cast Dust on our Name, let us bear it with patience. The Apostles, *Acts* 5.41. departed from the Council, *rejoycing that they were counted worthy to endure shame for Christ’s Name:* Gr. 〈 in non-Latin alphabet 〉, that they were graced to be disgraced for Christ. That is a good saying of St. *Austin, Quid suis detrahit famae meae addet mercedi meae*; they who take away from a Saints Name, shall add to his Reward, and while they make his Credit weigh lighter, they make his Crown weigh heavier. O! was Christ content to be humbled and abased for us, to take our flesh, and to take it when it was in disgrace, let us not think much to be abased for Christ. Say as *David,* 2 Sam. 6.22. *If this be to be vile, I will yet be more vile.* If to serve my Lord Christ, if to keep my Conscience pure, if this be to be vile, I will yet be more vile.\n\n*Use* 3. *of Comfort.* Jesus Christ having taken our flesh, hath enobled our Nature; *Naturam nostram nobilitavit,* our Nature now is invested with greater Royalties and Priviledges then in time of Innocency. Before, in Innocency, we were made in the Image of God, but now Christ having assumed our Nature, we are made one with God; our Nature is enobled above the Angelical Nature. Christ taking our flesh, hath made us nearer to himself than the Angels. The Angels are his Friends, Believers are flesh of his flesh; his Members, *Eph.* 5.30. and *cap.* 1.23. And the same Glory which is put upon Christ’s Humane Nature, shall be put upon Believers."},{"number":31,"title":"CHRIST’s EXALTATION","part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[],"text":"*Phil. 2.9.* Wherefore GOD also hath highly exalted him, and given him a Name above every name, *&c.*\n\nBefore we have spoken of *Christ’s Humiliation,* now of his *Exaltation:* Before you saw the Sun of Righteousness in the Eclipse, now you shall see it coming out of the Eclipse, and shining in its full Splendour and Glory; *Wherefore God hath highly exalted him; 〈 in non-Latin alphabet 〉, Super-exaltavit,* Ambr. *Above all Exaltation.*\n\nQuest. XVIII. *Wherein consists Christ’s Exaltation?*\n\n*Resp.* In his rising from the Dead, his ascending into Heaven, and sitting at the right Hand of God the Father, *&c.*\n\nQuest. *In what sence God hath exalted Christ?*\n\n*Resp.* Not in respect of *Christ’s Godhead,* for that cannot be exalted higher then it is; as in *Christ’s Humiliation,* the *Godhead* was not lower, so in his *Exaltation* the *Godhead* is not higher: But Christ is exalted as a *Mediator,* his Humane Nature is exalted.\n\nQuest. *How many ways is Christ exalted?*\n\n*Resp.* Five ways: God hath exalted Christ, 1. In his Titles. 2. In his Office. 3. In his Ascension. 4. In his Session at God’s right Hand. 5. In constituting him Judge of the World.\n\n*First Title,* 1. God hath exalted *Christ* in his Titles: 1. He is exalted to be a Lord, Act. 19.17. *The name of the Lord Jesus was magnified.* He is a Lord in respect of his *Soveraignty*; he is Lord over Angels and Men, Matth. 28.18. *All power is given to him. Christ* hath three Keys in his Hand, the Key of the Grave, to open the Graves of Men at the Resurrection; the Key of Heaven, to open the Kingdom of Heaven to whom he will; the Key of Hell, *Rev.* 1.18. to lock up the Damned in that fiery Prison.\n\nTo this LORD all Knees must bow, Phil. 2.10. *That at the name of Jesus every knee should bow. Name* is put here for *Person*; To that holy thing JESUS, to the Scepter of that Divine Person every knee shall bow. *Bowing* is put for *Subjection*; all must be subdued to him as Sons or Captives, submit to him as to their Lord or Judge: *Kiss the Son,* Psal. 2.12. With a Kiss of Love and Loyalty. We must not only cast ourselves into *Christ’s Arms* to be saved by him, but we must cast ourselves at his *Feet* to serve him.\n\n*Second Title,* Christ is exalted to be a Prince, Dan. 12.1. *There shall stand up Michael the great prince.* Some think it was a created Angel, but it was *Angelus Foederis, Christ* the *Angel* of the *Covenant.* He is a great Prince, Rev. 1.5. *The prince of the kings of the earth.* They hold their Crowns by immediate Tenure from him. His Throne is above the Stars; he hath Angels and Archangels for his Attendance. Thus he is exalted in his Titles of Honour.\n\n2\\. God hath exalted *Christ* in his Office: He hath honoured him to be *Salvator Mundi,* The Saviour of the World, Act. 5.31. *Him hath God exalted with his right hand to be a prince and a saviour.* It was a great Honour to *Moses* to be a Temporal Saviour; but what is it to be the Saviour of Souls? *Christ* is call’d *the Horn of Salvation,* Luke 1.69. He saves from sin, *Matth.* 1.21. From Wrath, 1 *Thess.* 1.10. To save is a Flower belongs only to his Crown, *Acts* 4.12. 〈 in non-Latin alphabet 〉, *Neither is there salvation in any other.* What an Honour is this to *Christ!* How doth this make Heaven ring of the Saints Praises? they sing Halelujahs to *Christ* their Saviour, Rev. 5.9. *They sung a new song, saying, Thou art worthy to take the book, and to open the seals; for thou wast slain, and hast redeemed us to God by thy bloud.*\n\n3\\. God hath exalted *Christ* in his Ascention: If he be ascended, then he is exalted. *Austin* saith, *Some were of Opinion, that Christ’s Body ascended into the Orb and Circle of the Sun.* So the *Hermians.* But the Scripture is plain he ascended into Heaven, *Luke* 24.51. And Eph. 4.10. *Far above all heavens: Ergo,* above the Firmament. He is ascended into the highest part of the *Empyraean Heaven,* which *Paul* calls the *third Heaven.* Concerning *Christ’s Ascension,* two things,\n\n1\\. The manner of *Christ’s Ascension:* 1. *Christ* being to ascend blessed his Disciples, Luke 24.50. *He lift up his hands and blessed them; and while he blessed them, he was parted from them, and carried up into heaven. Christ* did not leave his Disciples Houses and Lands, but he left them his Blessing.\n\n2\\. *Christ* ascended as a Conqueror, in a way of Triumph, Psal. 68.18. *Thou hast led captivity captive,* &c. He triumph’d over Sin, Hell, and Death; and *Christ’s Triumph* is a Believer’s Triumph: *Christ* hath conquered Sin and Hell for every Believer.\n\n3\\. The Fruit of *Christ’s Ascension*: Christ’s Ascension to Heaven causeth the Descention of the Holy Spirit into our Hearts, Eph. 4.8. *When he ascended up on high he gave gifts to men.* Christ having ascended up in the Clouds as his Triumphant Chariot, gives the Gift of his Spirit to us: As a King at his Coronation bestows Gifts liberally to his Favourites.\n\n4\\. God hath exalted Christ in his Session at God’s right hand, Mark 16.19. *After the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God.* Eph. 1.20. *He raised him from the dead, and set him at his own right hand, far above all principality, and power, and every name that is named.*\n\nQuest. *What is meant by Christ’s sitting at God’s right hand?*\n\n*Resp.* To speak properly, God hath no right Hand or left, for being a Spirit, he is void of all bodily parts; but it is a borrowed Speech, a Metaphor taken from the manner of Kings, who were wont to advance their Favourites next to their own Persons, and set them at their right Hand: *Solomon* caused a Seat to be set for the Queen his Mother, and placed her at his right hand, 2 *Kin.* 2.19. So for Christ to sit at the right Hand of God, is to be in the next place to God the Father in Dignity and Honour. The Humane Nature of Christ being personally united to the Divine, is now set down in a Royal Throne in Heaven, and adored even of Angels.\n\nBy Vertue of the Personal Union of Christ’s Humane Nature with the Divine, there is a Communication of all that Glory from the Deity to Christ as his Humane Nature is capable of. Not that the Manhood of Christ is advanced to an Equality with the Godhead, but the Divine Nature being joyned with the Humane, the Humane Nature is wonderfully Glorified, though not Deified. Christ as Mediator is filled with all Majesty and Honour, beyond the Comprehension of the highest Order of Angels: *Descendit Christus quo inferius non decuit, ideo ascendit quo altius non potuit*; Christ in his Humiliation descended so low, that it was not fit to go lower, and in his Exaltation he ascended so high, that it is not possible to go higher. In his Resurrection he was exalted above the Grave, in his Ascension he was exalted above the Aery and Starry Heaven, in his sitting at God’s right Hand: he is exalted above the highest Heavens far, Eph. 4.10. *Far above all heavens.*\n\n5\\. God hath exalted Christ in constituting him Judge of the whole World, *Joh.* 5.22. *The Father hath committed all judgment to the Son.* At that day of Judgment shall Christ be exalted super-eminently, *He shall come in the glory of his Father,* Mark 8.38. He shall wear the same embroydered Robes of Majesty, as the Father; And he shall come with all his holy Angels, *Matth.* 25.31. He who was led to the Bar with a Band of Souldiers, shall be attended to the Bench with a Guard of Angels: Christ shall judge his Judges, he shall judge *Pilate* that condemned him: Kings must leave their Throne and come to his Bar. And this is the highest Court of Judicature, from whence is no Appeal.\n\n1\\. *Use of Information. Branch* 1. See Christ’s different State on Earth, and now in Heaven; O how is the Scene alter’d! When he was on Earth he lay in the Manger, now he sits in the Throne; then he was hated and scorn’d of Men, now he is adored of Angels; then his Name was reproached, now *God hath given him a Name above every name,* Phil. 2.9. Then he came in the Form of a Servant, and as a Servant stood with his Bason and Towel, and washed his Disciples Feet, *Joh.* 13.4, 5. now he is clad in his Prince’s Robes, and the Kings of the Earth cast their Crowns before him; on Earth he was a *Man of Sorrow,* now he is anointed with the Oyl of Gladness; on Earth was his Crucifixion, now his Coronation; then his Father frowned upon him in Desertion, now he hath set him at his right Hand; before he seemed to have no Form or Beauty in him, *Isa.* 53.2. now he is the Brightness of his Father’s Glory, *Heb.* 1.3. O what a change is here, *Him hath GOD highly exalted!*\n\n*Branch* 2. Was Christ first Humble and then Exalted, hence learn *the way to true Honour is Humility,* Luke 14.11. *He that humbleth himself shall be exalted.* The World looks upon Humility as that which will make one contemptible, but it is the ready way to Honour: The way to rise is to fall, the way to ascend is to descend. Humility exalts us in the Esteem of Men, and it exalts us to an higher Throne in Heaven, *Matth.* 18.4. *Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven. Viz.* He shall have a greater degree of Glory in Heaven.\n\n*Branch* 3. Christ first suffered and then was exalted: see hence that Sufferings must go before Glory. Many desire to be glorified with Christ, but they are not content to suffer for Christ, 2 Tim. 2.12. *If we suffer with him, we shall reign with him.* The Wicked first reign and then suffer, the Godly first suffer and then reign. There’s no way to *Constantinople* but through the *Straits,* no way to Heaven but through Sufferings: No way to the Crown but by the way of the Cross. *Hierusalem* above is a pleasant City, Streets of Gold, Gates of Pearl, but we must travel through a dirty Road to this City, through many Reproaches and Sufferings, *Acts* 14.22. We must enter into Glory as Christ did; first he suffered Shame and Death, and now is exalted to sit at God’s right Hand.\n\n2\\. *Use of Comfort: Branch* 1. Christ being so highly exalted, hath Ennobled our Nature, he hath crowned it with Glory, and lifted it up above *Angels* and *Archangels*: Though Christ as he was Man, was made a little lower than the Angels, *Heb.* 2.9. yet as the Humane Nature is united to the Divine, and is at God’s right Hand, so the Humane Nature is above the *Angels.* And if God hath so *Dignified* our Humane Nature, what a shame is it that we should debase it. God hath exalted the Humane Nature above the Angels, and the Drunkard abaseth the Humane Nature below the Beasts.\n\n*Branch* 2. Christ being exalted at God’s right hand, the Key of Government is laid upon his shoulders; he governs all the Affairs of the World for his own Glory. Do you think when Christ is so highly advanced, and hath all Power in Heaven and Earth in his hand, he will not take care of his Elect? and turn the most astonishing Providences to the good of his Church? In a Clock the Wheels move cross one to another, but all make the Clock strike: so Christ being at his Father’s right hand, he will make the most cross Providences tend to the Salvation of his Church.\n\n*Branch* 3. Christ being at God’s right hand, we may be assured he hath now finished the Work of Man’s Redemption, Heb. 10.12. *This man after he had offered one sacrifice for sins for ever, sate down on the right hand of God.* If Christ had not fully expiated Sin, and satisfied God’s Law, he had not sate down at God’s right hand, but had still lain in the Grave; but now he is exalted to Glory. This is an evident Token he hath done and suffered all that was required of him for the working out our Redemption.\n\n*Branch* 4. Though Jesus Christ is so highly exalted in Glory, yet he is not forgetful of us on Earth: some when they are raised to Places of Honour, forget their Friends; when the Chief Butler was restored to his Place at Court, then he forgot poor *Joseph* in Prison: But it is not so with Christ; though he be exalted to such Glory in Heaven, yet he is not unmindful of his Saints on Earth. Our High-Priest hath all the *Names* and *Wants* of his People written upon his Breast-plate: Art thou tempted? though Christ be in Glory he knows how to pity and succour thee, Heb. 4.15. *We have not a high-priest that cannot be touched with the feeling of our infirmity.* Dost thou mourn for sin? Christ though in a glorified State, he hears thy Sighs, bottles thy Tears.\n\n*Branch* 5. Christ being exalted at God’s right hand, this is for the Comfort of Believers, that they shall one day be exalted to that Place of Glory where he is: *Christ’s Exaltation is our Exaltation.* Christ hath prayed for this, Joh. 17.24. *Father, I will that all those whom thou hast given me, be with me where I am.* And he is said to go before to *prepare a place* for Believers, *Joh.* 14.2. Christ is called the *Head,* and the Church is called his *Body,* Eph. 1.22, 23. The *Head* being exalted to Honor, the *Body Mystical* shall be exalted too; as sure as Christ is exalted far above all Heavens, so sure will he instate Believers in all that Glory which his Humane Nature is adorn’d with, *Joh.* 17.22. As here he puts his *Grace* upon the Saints, so shortly he will put his *Glory* upon them. This is Comfort to the *poorest Christian,* perhaps thou hast scarce an House to put thy head in, yet thou maist look up to Heaven and say, There is my House, there is my Country; and I have already taken Possession of Heaven in my Head Christ; he sits there, and it will not be long before I shall sit there with him; he is upon the Throne of Glory, and I have his word for it, I shall sit upon the Throne with him, *Rev.* 3.21.\n\n3\\. *Use of Exhortation:* Hath God highly exalted Christ, let us labour to exalt him. Let us exalt, 1. His Person. 2. His Truths.\n\n1\\. Let us exalt Christ in our Hearts; Believe, O Adore and Love him. We cannot lift Christ up higher in Heaven, but we may in our Hearts. 2. Let us exalt him in our Lips: Let us praise him; our *Bodies* are the *Temples* of the Holy Ghost, our Tongues must be the Organs in these Temples; by praising and commending Christ, we exalt him in the Esteem of others. 3. Let us exalt him in our Lives: By living holy Lives, *Vera religio haec, sine macula vivere lactant.* It is not all the Doxologies and Prayers in the World, do so exalt Christ as an holy Life: this makes Christ renowned, and lifts him up indeed when his Followers walk worthy of Christ.\n\n2\\. Let us exalt Christ’s Truths: *Bucholcerus* in his Chronology, reports of the Nobles of *Polonia,* That ever when the Gospel is read they lay their Hands upon their Swords, by that intimating they are ready to maintain the Gospel with the hazard of their Lives. Let us exalt Christ’s Truths; maintain the Truths of Christ against Errour; maintain the Doctrine of Free-grace against Merit; the Deity of Christ against *Socinianism.*\n\nTruth is the most Orient Pearl of CHRIST’s Crown, *Contend for the truth,* as one would for a Sum of Money, that it should not be wrested out of his hand: This Christ takes to be an Exalting of him, when we exalt his Truths, wherein his Glory is so much concerned."},{"number":32,"title":"CHRIST the Redeemer","part":null,"questions":[29,30],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. XIX. *How doth the Spirit apply to us the Redemption purchased by Christ?*\n\n*Resp.* The Spirit applys to us the Redemption purchased by Christ, by working Faith in us, and uniting us thereby to Christ in our effectual Calling.\n\nHere are in this Answer two things,\n\n1\\. Something implyed, *viz.* That Christ is the Glorious Purchaser of our Redemption, in these words, *The Redemption purchased by Christ.*\n\n2\\. Something expressed, *viz.* That the Spirit applys to us this Redemption purchased, By working Faith in us, *&c.*\n\n1\\. The thing here implyed, That Jesus Christ is the Glorious Purchaser of our Redemption: The Doctrine of Redemption by Jesus Christ is a glorious Doctrine; ’tis the *Marrow and Quintessence* of the Gospel. In this all a *Christian’s Comfort* lies. Great was the Work of *Creation,* but greater the Work of *Redemption:* it cost more to redeem us than to make us; in the one there was but the speaking a Word, in the other shedding of Bloud, *Luke* 1.51. The Creation was but the Work of God’s Fingers, *Psal.* 8.3. Redemption the Work of his Arm: Heb. 9.12. *Having obtained eternal redemption for us.* Christ’s purchasing Redemption for us, implies that our sins did Mortgage and Sell us: had there not been some kind of Mortgaging, there had been no need of Redemption: *Redimere, q. rursus emere,* Hierom. Now Christ when we were thus mortgaged and sold by Sin, did purchase our Redemption: Christ hath the *best right* to redeem us, for he is our Kinsman: the *Hebrew* word for Redeemer, *Goel,* signifies a Kinsman, one that is near in Bloud: in the Old Law the nearest Kinsman was to reedem his Brother’s Land, *Ruth* 4.4. Thus Christ being near a-kin to us, *Flesh of our flesh,* is the fittest to redeem us.\n\nQuest. *How doth Christ redeem us?*\n\n*Resp.* By his own precious Bloud, Ephes. 1.7. *In whom we have redemption through his bloud.* Among the *Romans* he was said to redeem another, that laid down a Price equivalent for the Ransom of the Prisoner. In this sence Christ is a Redeemer, 〈 in non-Latin alphabet 〉, he hath paid a Price. Never such a Price paid to ransom Prisoners, 1 Cor. 6.20. *Ye are,* Pretio Empti, *bought with a price*; and this Price was *his own Bloud.* So in the Text, *By his own bloud he entred in once into the holy place, having obtained eternal redemption for us.* This Bloud being the Bloud of that Person who was God as well as Man, is a Price sufficient for the Ransom of Millions.\n\nQuest. *From what doth Christ redeem us?*\n\n*Resp.* From Sin. To be redeemed from *Turkish* Slavery is a great Mercy, but it is infinitely more to be redeemed from Sin. There is nothing can hurt the Soul but *Sin*; it is not *Affliction* hurts it, it often makes it better, as the Furnace makes Gold the purer; but it is *Sin* that doth damnify. Now Christ redeems us from Sin, Heb. 9.26. *Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.*\n\nQuest. *But how are we redeemed from Sin? Do we not see Corruption stirring in the Regenerate? Much Pride and Unmortified Passion?*\n\n*Resp.* We must distinguish of Redemption: Redemption is either *Inchoata* or *Plena*; a Redemption but *begun* and *perfect:* Sin cannot stand with a *Perfect Redemption,* but here it is but *Begun*; Sin may stand with an *Imperfect Redemption.* There may be some Darkness in the Air at the Sun’s first rising, but not when the Sun is at the full Meridian: While our Redemption is but begun, there may be Sin; but not when it is perfected in Glory.\n\nQuest. *But in what sence hath Christ redeemed justified Persons from Sin?*\n\n*Resp. A Reatu,* from the Guilt of Sin, though not the Stain: *Guilt is the binding a Person over to Punishment.* Now, Christ hath redeemed a justified Person from the Guilt of Sin; he hath discharged his Debts. Christ saith to God’s Justice, as *Paul* to *Philemon, If he hath wronged thee any thing, or owes thee ought, put that on my account,* Verse 18.\n\n2\\. A justified Person is redeemed *à Dominio,* from the Power and Regency of *Sin,* though not the *presence.* Sin may *furere,* but not *regnare,* it may rage in a Child of God, but not reign: Lust did rage in *David,* Fear in *Peter,* but it did not reign; they recovered themselves by Repentance, Rom. 6.14. *Sin shall not have dominion over you.* Sin lives in a Child of God, but it is deposed from the Throne, it lives not as a King but a Captive.\n\n3\\. A Believer is redeemed *à Maledictione,* from the *Curse* due to Sin, *Gal.* 3.13. *Christ hath redeemed us from the curse of the law, being made a curse for us.* Christ said to his Father, as *Rebecca* to *Jacob, Upon me, upon me, be the curse, let the blessing be upon them, but upon me be the curse.* And now there’s no Condemnation to Believers, *Rom.* 8.1. An Unbeliever hath a double Condemnation; one from the Law which he hath transgressed, the other from the Gospel, which he hath despised. But Christ hath redeemed a Believer from this Malediction, he hath set him out of the Power of Hell and Damnation.\n\nQuest. *To what hath Christ redeemed us?*\n\n*Resp.* He hath redeemed us to a glorious Inheritance, 1 Pet. 1.4. *To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you.*\n\n1\\. *To an Inheritance.*] Christ hath not only redeemed us out of Prison, but he hath redeemed us to a State of Happiness, to an Inheritance: Heaven is not a Lease which soon expires, but an Inheritance; and a glorious Inheritance, *Col.* 1.12. An Inheritance, 〈 in non-Latin alphabet 〉, in Light. *Lumen actuat colores:* Light adorns and gilds the World: What were the World without Light, but a Prison? The Heavenly Inheritance is irradiated with Light: Christ as a continual Sun enlightens it with his Beams, *Rev.* 21.23.\n\n2\\. *To an Inheritance incorruptible:* It doth not moulder away, or suffer Dissolution. Earthly Comforts are shadowed out by the *Tabernacle,* which was transient, but Heaven is set out by the *Temple,* which was fixed and permanent, built with Stone, overlaid with Gold. This is the Glory of the Coelestial Inheritance; it is incorruptible, 〈 in non-Latin alphabet 〉, *&c.* Chrysost. Eternity is written upon the Frontis-piece of it.\n\n3\\. *Undefiled:* The *Greek* word 〈 in non-Latin alphabet 〉, for *Undefiled,* alludes to a precious Stone called *Amiantus,* which cannot be blemished: Such a Place is Heaven, *undefiled,* nothing can stain it; there’s no Sin there to Eclipse its Purity. For the Holiness and Undefiledness of it, it is compar’d to pure Gold, and to the Saphir, and Emerald, *Rev.* 21. The Saphir hath a Vertue, *saith* Pliny, to preserve Chastness; the Emerald to expel Poyson. These are the lively Emblems of Heaven, to show the Sanctity of it; no Feaver of Lust, no Venom of Malice, there are none but pure Virgin spirits inhabit.\n\n4\\. *It fadeth not away:* The *Greek* word 〈 in non-Latin alphabet 〉, is the name of a Flower *Amarantus,* which keeps a long time fresh and green, as *Clem. Alexandrinus* writes. Such is the Heavenly Inheritance, it doth not lose its Orient Colour, but keeps its Freshness and Greenness to Eternity; the Beauty of it fadeth not away. *To this glorious Inheritance hath Christ redeemed the Saints:* an Inheritance which cannot be fully described, or set forth by all the Lights of Heaven, though every Star were a Sun: and that which is the Diamond in the Ring, the Glory of this Inheritance, is, the Eternal Sight and Fruition of the blessed God: the sight of God will be most alluring, heart-ravishing Object: Kings Presence makes the Court, *Joh.* 3.2. *We shall see him as he is.* It is comfortable to see God showing himself through the Lettuce of an Ordinance, to see him in the Word and Sacrament: The Martyrs thought it comfortable to see him in a Prison: O then, what will it be to see him in Glory, shining ten thousand times brighter then the Sun! and not only see him, but enjoy him for ever: *Proemium quod fide non attingitur,* Aug. Faith itself is not able fully to comprehend this Reward. And all this Blessedness hath Christ purchased through the Redemption of his Bloud.\n\n*Use* 1. *Branch* 1. See into what a wretched deplorable Condition we had brought ourselves by sin; we had sinned ourselves into Slavery; Slavery, so that we needed Christ to purchase our Redemption: *Nihil durius servitute,* Cicero. *Slavery is the worst Condition.* Such as are now Prisoners in *Algiers* think so. But by Sin we were in a worse Slavery, Slaves to Satan, a Merciless Tyrant, who sports in the Damnation of Souls. In this Condition were we when Christ came to redeem us.\n\n*Branch* 2. See in this as in a transparent Glass, the Love of Christ to the Elect, he came to redeem them: these he dyed Intentionally for. Were it not great Love for a King’s Son to pay a great Sum of Money to redeem a Captive, but that he should be content to be a Prisoner in his stead, and dye for his Ransom; this were Matter of Wonder. Jesus Christ hath done all this, he hath written his Love in Characters of Bloud:—It had been much for Christ to *speak a good word* to his Father for us, but he knew that was not enough to redeem us: Though a Word speaking made a World, yet it would not redeem a Sinner, Heb. 9.22. *Without shedding of bloud is no remission.*\n\n2\\. *Use of Tryal:* If Christ came to purchase our Redemption, then let us try whether we are the Persons whom Christ hath redeemed from the Guilt and Curse due to Sin. This is a *needful Tryal,* for, let me tell you, there is but a *certain Number* whom Christ hath redeemed. O say, Sinners, Christ is a Redeemer, and we shall be saved by him! Beloved, Christ came not to redeem all; then we overthrow the Decrees of God. Redemption is not as large as Creation. I grant, there is a *Sufficiency of Merit* in Christ’s Bloud to save all; *but,* there’s difference between *Sufficiency* and *Efficiency.* Christ’s Bloud is a sufficient Price for all, but it is effectual only to them that believe: A Plaister may have a soveraign Vertue in it to heal any Wound, but it doth not heal unless applyed to the Wound. And if *it be so* that all have not the Benefit of Christ’s Redemption, only some, then it is a *necessary Question* to ask our Souls, Whether we are in the Number of them that are redeemed by Christ, or no?\n\nQuest. *How shall we know that?*\n\n*Resp.* Such as are redeemed are reconciled to God; the Enmity is taken away▪ their Judgments approve, their Wills incline *ad bonum,* Col. 1.21. Are they redeemed that are unreconciled to God? who hate God and his People, (as the Vine and Laurel) have an Antipathy, who do all they can to disparage Holiness, are these redeemed who are unreconciled? Christ hath purchased a *Reprieval* for these, but a Sinner may have a *Reprieve* and yet go to Hell, *Joh.* 5.6.\n\n2\\. Such as are redeemed by Christ, are redeemed *from the World,* Gal. 1.4. *Who gave himself for our sins, that he might deliver* (or redeem) *us from this present evil world.* Such as are redeemed by Christ, are risen with Christ, *Col.* 3.1. As the Birds though they light upon the Ground to pick up a little Seed, yet immediately they take their Wings and flye up to Heaven again: so the Redeemed of the Lord, though they use the World, and take the lawful Comforts of it, yet their Hearts are presently off these things, and they ascend to Heaven; live here, trade above. Such as Christ hath dyed for, are *dead to the World,* Gal. 6.14. *I am crucified to the world*; to the Honours, Profits, and Preferments of it. What shall we think of them who say they are the Redeemed of the Lord, yet are *Lovers of the World?* like the Tribes who desired to have their Portion on this side *Canaan:* Phil. 3.19. *Who mind earthly things.* They pull down their Souls to build up an Estate: they are not redeemed by Christ, who not from the World.\n\n3\\. *Use of Comfort,* to such as are redeemed: You are happy, *the lot of free grace* is fallen upon you; you who were once in the Devil’s Prison, you have broke this Prison; you that were once bound in the Chains of Sin, God hath begun to beat off your Chains, and hath freed you from the Power of Sin, and Curse due to it. What a Comfort is this? And is there any Consolation in Christ, it is thine; is there any sweet Fruit growing upon the Promise, thou maist gather it; are there any glorious Priviledges in the Gospel, they are thy Joynture, Justification, Adoption, Coronation; is there any Glory in Heaven, thou shalt shortly drink of that River of Pleasure; hast thou any *Temporal Comforts,* these are but a Pledge and Earnest of more: Thy Meal in thy Barrel is but a *Bait* by the way, and an *Earnest* of that Angels Food which God hath prepared for thee. How maist thou be comforted in all Worldly Afflictions, though the *Fig-tree* flourish not? nay, in case of Death, Death hath lost its Sting: *Mors obiit morte Christi.* Death shall carry thee to thy Redeemer: fear not dying, not happy but by dying.\n\n*Use ult. of Exhortation:* Long for the time when you shall have a full and perfect Redemption in Heaven, an eternal Jubilee; when you shall be freed not only from the *Power* but from the *Presence* of Sin. Here a *Believer* is as a *Prisoner* that hath broke *Prison,* but walks with a *Fetter* on his *Leg.* When the *Banner of Glory* shall be displayed over you, you shall be as the Angels of God; you shall never have a sinful Thought more. When no Pain or Grief, no aking Head or unbelieving Heart, you shall see Christ’s Face, and *lye for ever* in his Arms. You shall be as *Joseph,* Gen. 41.14. *They brought him hastily out of the dungeon; and he shaved himself, and changed his raiment, and came in unto Pharaoh.* Long for that time when you shall put off your Prison-Garments, and change your Raiment, and put on the Embroidered Garment of Glory. O long, yet be content to wait for this full and glorious Redemption, when you shall be more Happy than you can desire, when you shall have *that which eye hath not seen, nor ear heard, nor can it enter into man’s heart to conceive.*"},{"number":33,"title":"Of FAITH","part":null,"questions":[30,86],"paragraphs":[],"clauses":[],"items":[],"text":"*Gal. 2.20.* The life which I now live in the flesh, I live by the faith of the Son of GOD.\n\nThe Spirit applys to us the Redemption purchased by Christ, by working *Faith* in us. Christ is the *Glory,* and *Faith* in Christ the *Comfort* of the Gospel.\n\nQuest. *What are the kinds of Faith?*\n\n*Resp.* Fourfold, 1. An *Historical* or *Dogmatical Faith,* which is the believing the Truths revealed in the Word, because of Divine Authority.\n\n2\\. There is a *Temporal Faith,* which lasteth but for a time, and vanisheth, *Matth.* 13.21. *Yet hath he not root in himself, but dureth for a while.* A *Temporary Faith* is like *Jonah*’s Gourd, which came up in a night and withered, *Cap.* 4.10.\n\n3\\. A *Miraculous Faith,* which was granted to the Apostles, to work Miracles for the Confirmation of the Gospel: This *Judas* had, he cast out Devils, yet was cast out to the Devil.\n\n4\\. A *true justifying Faith,* which is called, *A faith of the operation of God,* Col. 2.12. And is a Jewel hung only upon the Elect.\n\nQuest. *What is justifying Faith?*\n\n*Resp.* I shall show, 1. What it is not; It is not a bear Acknowledgment that Christ is a Saviour; indeed there must be an Acknowledgment, but that is not sufficient to justifie. The Devils acknowledged Christ’s Godhead, Matth. 8.29. *Jesus thou Son of God.* There may be an *Assent* to *Divine Truths,* yet no *Work of Grace* on the Heart: many assent in their Judgments, that *Sin is an evil thing,* but they go on in Sin, their Corruptions are stronger than their Convictions; and that Christ is excellent, cheapen the Pearl, but do not buy.\n\n2\\. *What justifying Faith is?* I answer, True justifying Faith consists in three things,\n\n1\\. *Self-renunciation:* Faith is a going out of one’s self, a Man is taken off from his own bottom, he sees he hath no Righteousness of his own to save him, *Phil.* 3.9. *Not having my own righteousness.* Self-righteousness is a *broken Reed,* the Soul dares not lean on. Repentance and Faith are both *Humbling Graces*; by Repentance a Man abhors himself; by Faith he goes out of himself. Is is with a Sinner in the first Act of Believing, as with *Israel* in their Wilderness-march, behind them they saw *Pharaoh* and his Chariots pursuing them, before them the Red Sea ready to devour them: so the Soul behind sees God’s Justice pursuing him for Sin, before Hell ready to devour him; and in this forlorn Condition, he *sees nothing in himself* to help him, but he must perish unless he can find help in *another.*\n\n2\\. *Recumbency:* The Soul casts itself upon Jesus Christ: 〈 in non-Latin alphabet 〉; *Faith rests on Christ’s Person.* Faith believes the Promise, but that which Faith rests upon in the Promise, is the Person of Christ: Therefore the Spouse is said to lean upon her Beloved, *Cant.* 8.5. And Faith is described to be a believing on the Name of the Son of God, *Joh.* 3.23. *viz.* On his Person, the Promise is but the Cabinet, Christ is the Jewel in it. Faith embraceth; the Promise is but the Dish, Christ is the Food in it which Faith feeds on. And as Faith rests on *Christ’s Person,* so on his Person under this Notion, as he was crucified. Faith glories in the *Cross of Christ, Gal.* 6.14. To consider Christ as he is crown’d with all manner of Excellencies, doth rather stir up Admiration and Wonder; but Christ looked upon as Bleeding and Dying is the proper Object of our Faith: therefore it is call’d *Faith in his blood,* Rom. 3.25.\n\n3\\. *Appropriation,* or the applying Christ to ourselves: A Medicine though it be never so soveraign, yet if it be not applyed to the Wound, will do no good; tho’ the Plaister be made of *Christ’s own Bloud,* yet it will not heal unless it be applyed by Faith: the Bloud of God without Faith in God will not save; this *applying* of Christ is called a *receiving of him,* Joh. 1.12. The hand receiving of Gold enricheth, so the hand of Faith receiving Christ’s Golden Merits with Salvation, enricheth us.\n\nQuest. *How is Faith wrought?*\n\n*Resp.* By the *Blessed Spirit* it is called the *Spirit of Grace,* Zec. 12.10. because it is the Spring and Efficient of all Grace. Faith is the *chief Work* which the Spirit of God works in a Man’s heart. In making the World God did but speak a Word, but in working Faith he puts forth his Arm, *Luke* 1.51. The Spirits working Faith is called, *The exceeding Greatness of God’s Power.* What a Power was put forth in raising Christ from the Grave, when such a *Tombstone* lay upon him, *the Sins of all the World*; yet he was raised up by the Spirit: The same Power the Spirit of God puts forth in working Faith; the Spirit irradiates the Mind, subdues the Will; the Will naturally is like a Garrison, which holds out against God; the Spirit with a sweet Violence conquers, or rather changeth the Will, making the Sinner willing to have Christ upon any Terms, to be ruled by him as well as saved by him.\n\nQuest. *Wherein lyes the Preciousness of Faith?*\n\n*Resp.* As Faith is the *chief Gospel-grace*; the Head of the Graces, as Gold among Mettals, so is Faith among the Graces. *Clem. Alexandrinus* calls the other Graces the Daughters of Faith. Indeed in Heaven *Love* will be the chief Grace, but while we are here Militant Love must give place to Faith; Love takes Possession of Glory, but Faith gives a Title to it; Love is the Crowning Grace in Heaven, but Faith is the Conquering Grace upon Earth, 1 Joh. 5.4. *This is the victory that overcometh the world, even our faith.*\n\n2\\. As Faith hath influence upon all the Graces, and sets them awork, not a Grace stirs till Faith set it awork. As the Clothier sets the Poor awork, he sets their Wheel a going; Faith sets Hope awork. The Heir must believe his Title to an Estate in Reversion, before he can hope for it: Faith believes its Title to Glory, and then Hope waits for it. Did not Faith feed the Lamp of Hope with Oyl, it would soon dye. Faith sets Love awork, Gal. 5.6. *Faith which worketh by love*; believing the Mercy and Merit of Christ causeth a flame of Love to ascend. Faith sets Patience a work, Heb. 6.12. *Be followers of them who through faith and patience inherit the promises.* Faith believes the glorious Rewards given to Suffering; this makes the Soul patient in suffering. Thus Faith is the Master-wheel, it sets all the other Graces a running.\n\n3\\. As Faith is the Grace which God honours to *Justifie and Save:* thus, indeed, it is *precious Faith,* as the Apostle calls it, 2 *Pet.* 1.1. The other Graces help to sanctify, but it is Faith that justifies, Rom. 5.1. *Being justified, 〈 in non-Latin alphabet 〉, by faith.* Repentance or Love do not justifie, but Faith.\n\nQuest. *How doth Faith justifie?*\n\n*Resp.* Faith doth not justify, 1. As it is a Work that were to make a Christ of our Faith, but Faith justifies as it lays hold of the Object, *viz. Christ’s Merits.* If a Man had a precious Stone in a Ring that could heal, we say the Ring heals, but properly it is not the Ring, but the precious Stone in the Ring heals. Thus Faith saves and justifies, but it is not any inherent Vertue in Faith, but as it lays hold on Christ, so it justifies.\n\n2\\. Faith doth not justify as it exerciseth Grace: It cannot be denied, Faith doth *Invigorate* all the Graces, it puts strength and liveliness into them, but it doth not justifie under this Notion. *Faith works by Love,* but it doth not justifie as it works by Love, but as it applys Christ’s Merits.\n\nQuest. *Why should Faith save and justifie more then any other Grace?*\n\n*Resp.* 1. Because of God’s Sanction: He hath appointed this Grace to be justifying, and he doth it because Faith is a Grace that takes a Man off himself, and gives all the Honour to Christ and Free-grace, Rom. 4.20. *Strong in faith giving glory to God.* Therefore God hath put this Honour on Faith, to make it saving and justifying. The King’s Stamp makes the Coyn pass for Currant; if he would put his Stamp upon Leather, as well as Silver, it would make it Currant. So God having put his *Sanction,* the Stamp of his Authority and Institution upon Faith, this makes it to be justifying and saving.\n\n2\\. Because Faith makes us one with Christ, *Eph.* 3.17. It is the espousing incorporating Grace, it gives us Coalition and Union with Christ’s Person; other Graces make us like Christ, Faith makes us Members of Christ.\n\n1\\. *Use of Exhortation:* Let us above all things labour for Faith: *Fides est sanctissimum humani pectoris bonum.* Ephes. 6.16. *Above all taking the shield of faith.* Faith will be of more use to us then any Grace: as an *Eye* though *dim,* was of more use to an *Israelite* then all the other Members of his Body, not a strong Arm or a nimble Foot, it was his Eye looking on the Brazen Serpent that cured him. It is not Knowledge though Angelical, not Repentance though we could shed Rivers of Tears could justifie us, only Faith whereby we look on Christ. Without Faith it is impossible to please God, *Heb.* 11.6. and if we do not please him by believing, he will not please us in saving of us. Faith is the Condition of the Covenant of Grace, without Faith without Covenant, and without Covenant without Hope, *Eph.* 2.12.\n\n2\\. *Use of Tryal:* Let us try whether we have Faith: There is something looks like Faith, and is not; a *Bristol*-stone looks like Diamond. Some Plants have the same Leaf with others, but the Herbalist can distinguish them by the Root and Tast. Something may look like true Faith, but it may be distinguished by the Fruits. Let us be serious in the Tryal of our Faith; there is *much depends* upon our Faith: If our Faith be not good, there is nothing good comes from us; our Duties and Graces are adulterate.\n\nQuest. *Well then, how shall we know it is a true Faith?*\n\n*Resp.* By the Noble Effects: 1. Faith is a Christ-prizing Grace, it puts an high Valuation upon Christ, 1 Pet. 2.7. *To you that believe he is precious.* St. *Paul* did best know Christ, 1 Cor. 9.1. *Have I not seen Jesus Christ our Lord? Paul* saw Christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven; and he saw him with the Eye of his Faith in the Holy Supper, *ergo,* he best knew Christ. And see how he stiles all things in comparison of him, Phil. 3.8. *I count all things but 〈 in non-Latin alphabet 〉, dung, that I may win Christ.* Do we set an high Estimate on Christ? could we be willing to part with our Wedg of Gold, for the Pearl of Price? *Greg. Nazianzen* blessed God he had any thing to lose for Christ’s sake.\n\n2\\. Faith is a refining Grace, 1 Tim. 3.9. *Mystery of faith in a pure conscience.* Faith is in the Soul as Fire among Metals, it refines and purifies: Morality may wash the outside, Faith washeth the inside, Acts 15.9. *Having purified their hearts by faith.* Faith makes the Heart a *Sacrary,* or *Holy of Holies.* Faith is a Virgin-Grace: tho’ it doth not take away the Life of Sin, yet love of Sin. *Examine,* if your Heart be an Unclean Fountain sending out Mud and Dirt, Pride, Envy; if there be Legions of Lusts in thy Soul, there is no Faith. Faith is an Heavenly Plant which will not grow in an impure Soil.\n\n3\\. Faith is an *Obediential Grace,* Rom. 16.26. *The obedience of faith.* Faith melts our Will into Gods: Faith runs at God’s Call, if God commands Duty (though cross to Flesh and Bloud) Faith obeys, Heb. 11.8. *By faith Abraham obeyed.* Faith is not an Idle Grace; as it hath an Eye to see Christ, so it hath an Hand to work for him. Faith doth not only believe God’s Promise, but obey his Command. It is not your having Knowledge will evidence you to be Believers; the Devil hath Knowledge, but wants Obedience, and that makes him a Devil. And the true Obedience of Faith is a chearful Obedience; God’s Commands do not seem grievous. Have you the Obedience, and obey chearfully? What say you to this? do you look on God’s Command as your Burden or Priviledge, as an Iron Fetter about your Leg, or a gold Chain about your Neck.\n\n4\\. Faith is an assimulating Grace; it changeth the Soul into the Image of the Object, it makes it like Christ. Never did any look on Christ with a believing Eye, but he was made like Christ. A deformed Person may look on a beautiful Object, but not be made beautiful; but Faith looking on Christ, transforms a Man, and turns him into his Similitude. Faith looking on a bleeding Christ, causeth a soft bleeding heart. Looking on an holy Christ, causeth sanctity of Heart; looking on an humble Christ, makes the Soul humble. As the *Camelion* is changed into the Colour of that which it looks upon, so Faith looking on Christ, changeth a Christian into the similitude of Christ.\n\n2\\. By the *growth* of it; if it be a true Faith, it *grows:* living things grow. *Rom.* 1.17. *From faith to faith*; 〈 in non-Latin alphabet 〉.\n\nQuest. *How may we judge of the growth of Faith?*\n\n*Answ.* Growth of Faith is judged, 1. By *strength.* We can do that now which we could not do before. When one is Man-grown, he can do that he could not do when he was a Child; he can carry a heavier burden: so thou canst bear crosses with more patience.\n\n2\\. Growth of Faith is seen by doing Duties in a more spiritual manner, *viz.* with fervency, we put coals to the Incence, from a principle of *love* to God. When an Apple hath done growing in bigness, it grows in sweetness: thou dost Duties in love, and now are sweeter, and come off with a better relish.\n\nObject. *But I fear I have no Faith.*\n\n*Resp.* We must distinguish between weakness of Faith and nullity; a weak Faith is true. The *bruised Reed* is but weak, yet it is such as Christ will not bruise Though thy Faith be but weak, yet be not discouraged:\n\n1\\. A weak Faith may receive a strong Christ. A weak hand can tye the Knot in Marriage, as well as a strong; a weak Eye might have seen the brasen Serpent. The Woman in the Gospel, that but touched Christ, received Vertue from him. The Touch of Faith.\n\n2\\. The Promise is not made to strong Faith, but to true. The Promise doth not say, Whosoever hath a Giant-faith, that can remove Mountains, that can stop the mouth of Lions, shall be saved; but whosoever believes, be his Faith never so small. Though Christ sometimes chides a weak Faith, yet that it may not be discouraged, he makes a Promise to it, *Matth.* 5.3. *Beati qui esuriunt.*\n\n3\\. A weak Faith may be *fruitful.* Weakest things multiply most: the Vine is a weak Plant, but it is fruitful. Weak Christians may have strong Affections. How strong is the *first love* which is after the first planting of Faith.\n\n4\\. Weak Faith may be *growing.* The Seed springs up by degrees; first the Blade, then the Ear, then the full Corn in the Ear. Therefore be not discouraged; God, who would have us receive them that *are weak in Faith,* Rom. 14.1. will not himself refuse them. A weak Believer is a Member of Christ, and though Christ will cut off rotten Members from his Body, yet not weak Members."},{"number":34,"title":"Effectual Calling","part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[],"text":"*ROM. 8.30.* Them he also called.\n\nQuest. XX. *What is effectual Calling?*\n\nAnsw. *It is a gracious work of the Spirit, whereby he causeth us to embrace Christ freely offered to us in the Gospel.*\n\nIn this Verse is a golden Chain of Salvation, made up of four Links; this is one *Vocation, Them he also called.* Calling is *nova Creatio,* a new *Creation,* the first *Resurrection.*—There is a twofold Call: 1. An extrinsick or *outward* Call; 2. An intrinsick or *inward* effectual Call.\n\n1\\. An *extrinsick* or *outward* Call, which is God’s offer of Grace to sinners, inviting them to come in and accept of Christ and Salvation, *Matth.* 20.16. *Many are called, but few chosen.* This outward Call shews Men what they ought to do in order to Salvation, and renders them inexcusable in case of Disobedience.\n\n2\\. There is an *intrinsick* or *effectual Call,* when God with the offer of Grace works Grace; by this Call the Heart is renewed, and the Will effectually drawn to embrace Christ. The outward Call brings Men to a profession of Christ, the inward to a possession of Christ.\n\nQuest. *What is the means of this effectual Call?*\n\n*Resp.* Every Creature hath a Voice to call to us. The Heavens call to us to behold God’s glory, *Psal.* 19.1. Conscience calls to us, God’s Judgments call to us Repent, *Mic.* 6.9. *Hear ye the Rod.* But every Voice doth not convert. There are two means of our effectual Call:\n\n1\\. The *preaching of the Word,* which is the sounding God’s silver Trumpet in Mens Fears; God doth not speak by an *Oracle,* he calls by his *Ministers. Samuel* thought it had been only the Voice of *Eli,* that called to him, but it was *God’s voice,* 1 Sam. 3.6. So perhaps you think it is only the Minister speaks to you in the Word, but it is God himself speaks. Therefore *Christ* is said, (*Now*) to speak to us from Heaven, *Hebr.* 12.25. How doth he speak but by his Ministers? as a King speaks by his Ambassadors. *Know,* that in every Sermon preached, God calls to you, and to refuse the Message we bring, is to refuse God himself.\n\n2\\. The other means of our effectual Call, is the *Holy Spirit.* The Ministry of the Word is the Pipe or Organ, the Spirit of God blowing in it, doth effectually change Men’s hearts, *Acts* 10.44. *While* Peter *spake, the Holy Ghost fell on all them that heard the Word of God.* Ministers knock at the door of Men’s hearts, the Spirit comes with a Key and opens the door, *Acts* 16.14. *A certain woman named* Lydia, *whose heart the Lord opened.*\n\nQuest. *From what doth God call Men?*\n\n*Resp.* 1. From *sin*; He calls them from their *Ignorance* and *Unbelief,* 1 Pet. 1.14. By Nature the Understanding is inveloped with Darkness, God calls Men *from darkness to light,* Eph. 5.8. as if one should be called out of a Dungeon to behold the Light of the Sun.\n\n2\\. From *Danger.* As the Angel called *Lot* out of *Sodom,* when it was ready to rain fire; so God calls his People from the Fire and Brimstone of Hell, and from all those Curses they were exposed to.\n\n3\\. He calls them *out of the World,* as Christ called *Matthew* from the Receipt of Custom, *John* 17.16. *Ye are not of the world.* Such as are Divinely called, are not *Natives* here, but *Pilgrims,* they do not *conform to the world,* or follow its sinful fashions. They are not of the world, though they live here, yet, they trade in the heavenly Country. The World is a place where Satan’s *Throne* is, *Rev.* 2.13. a Stage on which sin every day acts its part; now such as are called are *in,* but not *of* the World.\n\nQuest. *To what God calls Men?*\n\n*Resp.* 1. He calls them to *Holiness,* 1 Thess. 4.7. *God hath not called us unto uncleanness, but unto holiness. Holiness* is the livery, or *silver star* the Godly wear, *Isa.* 63.18. *Knam kodsheca, The people of thy holiness.* The *called of God* are anointed with the consecrating Oil of the Spirit, 1 *John* 2.20. *Ye have an Unction from the holy One.*\n\n2\\. God calls them to *Glory,* as if a Man were called out of a Prison to sit upon a Throne, 1 *Thess.* 2.12. *Who hath called you to his Kingdom and Glory.* Whom God *calls,* he *crowns.* It is a *weight of Glory,* 2 Cor. 4.17. The Hebrew word for Glory (*Kauod*) signifies *pondus,* a weight: The weight of Glory adds to the worth. The weightier Gold is, the more it is worth. And this Glory is not *transient,* but *permanent,* an *eternal weight:* ’tis better *felt* then *expressed.*\n\nQuest. *What is the cause of the effectual Call?*\n\n*Resp.* God’s electing Love; *Rom.* 8.30. *Whom he predestinated, them he also called.* Election is the Fountain-cause of our Vocation. It is not because some are *more worthy* to partake of the heavenly Calling then others, (as the *Arminians*) we were *all in our blood,* Ezek. 16.6. and what worthiness in us? What worthiness was there in *Mary Magdalen,* out of whom seven Devils were cast? What worthiness in the *Corinthians,* when God began to call them by his Gospel? they were Fornicators, Effeminate, Idolaters, 1 *Cor.* 6.11. *Such were some of you, but ye are washed,* &c. Before effectual Calling, we are not only *without strength,* Rom. 5.6. but *Enemies,* Col. 1.21. So that the Foundation of Vocation is Election.\n\nQuest. *What are the Epithites or Qualifications of this Call?*\n\n*Resp.* 1. It is a *powerful* Call. *Verba Dei sunt opera,* Luther: God puts forth infinite power in calling home a sinner to himself: He doth not only put forth his *Voice,* but his *Arm.* The Apostle speaks of the 〈 in non-Latin alphabet 〉, the exceeding greatness of his power *he exerciseth towards them that believe,* Ephes. 1.19. God rides forth conquering in the Chariot of his Gospel, he conquers the Pride of the Heart, and makes the Wiil, which stood out as a Fort-Royal, to yield and stoop to his Grace; he makes the stony heart bleed: It is a mighty powerful Call. Why then do the *Arminians* seem to talk of a *Moral Perswasion?* That God in the Conversion of a Sinner, doth only *morally perswade,* and no more. He sets his Promises before them, to allure them to Good, and his Threatnings to deter them from Evil; and here is all he doth. But sure Moral Perswasions alone are insufficient to the effectual Call. How can the *bare Proposal* of Promises and Threatnings convert a Soul? This amounts not to a new *Creation?* or that Power which raised Christ from the *dead.* God doth not only *perswade,* but *inable,* Ezek. 36.27. If God in Conversion should only morally perswade, that is, set Good and Evil before Men, then God doth not put forth so much power in saving Men, as the Devil doth in destroying them. *Satan* doth not only propound tempting Objects to Men, but doth concur with his Temptations, therefore he is said to *work in the children of disobedience,* Ephes. 2.2. The Greek word 〈 in non-Latin alphabet 〉, *to work,* signifies *imperii vim, Cameron,* the power Satan hath in carrying Men to sin. And shall not God’s Power in converting be greater then Satan’s Power in seducing? The effectual Call is mighty and powerful; God puts forth a Divine *Energy,* nay, a kind of *Omnipotency.* It is such a powerful Call, that the will of Man hath no power to resist.\n\n2\\. It is an *high* Calling. *Phil.* 3.14. *I press toward the mark for the price of the high calling of God.* It is an high Calling, 1. Because we are called to *high Exercises of Religion.* To be crucified to the World, to live by Faith, to do Angels Work, to love God, to be living Organs of his Praise, to hold communion with the Father and the Son, 1 *John* 1.3.\n\n2\\. It is an high Calling, because we are called to *high Priviledges*; to Justification and Adoption, to be Kings and Priests unto God; *We are called to the fellowship of Angels, to be co-heirs with Christ,* Rom. 8.17. They who are effectually called, are Candidates of Heaven, they are Princes in all Lands, *Psal.* 45.16. though Princes in disguise.\n\n3\\. It is an *immutable Call,* Rom. 11.9. *The gifts and calling of God are without repentance*; that is, those *gifts* which flow from *Election,* (as Vocation and Justification) these are without Repentance. God repented he called *Saul* to be King; but he never repents that he calls a Sinner to be a Saint.\n\n*Use* 1. See the necessity of the effectual Call, a Man cannot go to Heaven without it. First we must be *called* before *glorified, Rom.* 8.30. A Man uncalled can lay claim to nothing in the Bible but Threatnings; a Man in the state of Nature is not fit for Heaven, no more then a Man in his filth and rags is fit to come into a Kings presence: a Man in his pure Naturals, is 〈 in non-Latin alphabet 〉, a God-hater, *Rom.* 1.30. and is he fit for Heaven? will God lay his Enemy in his bosom?\n\n*Use* 2. *of Trial.* Whether we are effectually called? We may know it by the Antecedent, and Consequent of it.\n\n1\\. By the *Antecedent.* Before this effectual Call, an humbling work passeth upon the Soul. A Man is convinced of sin, he sees he is a sinner, and nothing but a sinner; the fallow-ground of his heart is *broken* up, *Jer.* 4.3. As the Husband-man breaks the Clods, then casts in the Seed; so God by the convincing work of the Law breaks a sinners heart, and makes it fit to receive the Seeds of Grace. Such as were never convinced, were never called, *John* 16.8. *He shall convince the world of sin.* Conviction is the first step to Conversion.\n\n2\\. By the *Consequents:* Two. 1. He who is savingly called, *Answers to God’s Call.* When God called *Samuel,* he answered, *Speak Lord, thy servent heareth,* 1 Sam. 3.10. When God calls thee to any Act of Religion, thou dost run at God’s Call, *Acts* 26.19. *I was not disobedient to the heavenly vision.* If God calls to Duties contrary to flesh and blood, we obey his voice in every thing. True Obedience is like the Needle which points that way which the Loadstone draws. Such as are deaf to God’s Call, a sign they are not called by Grace. 2. He who is effectually called doth stop his Ear to all other Calls, which would call him off from God: as God hath his Call, so there are other contrary Calls; Satan calls by a Temptation, Lust calls, evil company calls: But as the Adder stops its Ear against the Voice of the Charmer; so he who is effectually called stops his Ear against all the Charms of Flesh and Devil\n\n*Use* 3. Of Comfort to them who are the called of God; This Call evidenceth Election, *Rom.* 8.30. *Whom he predestinated, them he also called.* Election is the cause of our Vocation, and Vocation is the sign of our Election. Election is the first Link of the golden Chain of Salvation, Vocation is the second; he who hath the second Link of the Chain, is sure of the first Link. As by the Stream we are led to the Fountain, so by Vocation we ascend to Election; Calling is an *earnest* and *pledge* of Glory. 2 *Thess.* 2.13. *God hath chosen you to salvation through sanctification.* We may read God’s predestinating love in the work of Grace in our heart.\n\n*Branch* 2. To such as are called, to be thankful to God for this unspeakable Blessing; be thankful to all the Persons in the Trinity, to the Father’s *Mercy,* to the Son’s *Merit,* to the Spirit’s *Efficacy.* To make you thankful, consider, when you had *offended* God that he should call you, that when God *needed you not,* he had Millions of glorified Saints and Angels to praise him, yet he called you. Again, consider what you were before God called you, you were *in your sins*; when God called *Paul,* he found him persecuting; when he called *Matthew,* he found him at the Receipt of Custom; when he called *Zacheus,* he found him using Extorsion. When God calls a Man by his Grace, he finds him seeking after his Lusts, as when *Saul* was called to the Kingdom, he was seeking the Asses. That God should call thee when thou wert in the hot pursuit of sin, *admire* God’s Love, *exalt* his Praise. Again, that God should call you, and *pass by others,* what Mercy is this? *Matth.* 11.26. *Even so Father for so it seemed good in thy sight.* That God should pass by the wise and noble Persons of sweeter disposition, acuter parts, guilty of less Vice, and that the Lot of Free-grace should fall on you, O astonishing Love of God. It was a great favour of God to *Samuel,* that God call’d to him, and revealed his Mind to him, and passed by *Eli,* though a Priest and a Judge in *Israel,* 1 *Sam.* 3.9. so that God should call to thee, a flagitious sinner, and pass by others of higher birth, and better morals, here is that calls aloud for Praise. As God so governs the Clouds, that he makes them rain upon one place, and not upon another, so doth he dispence his Grace, it shall drop its sweet dew upon one, and not another. Two at a Sermon, one his heart the Lord opens, the other is no more affected with it, than a deaf Man with the sound of Musick. Here is the Banner of Free-grace display’d, and here should be the Trophies of Praise erected. *Eliah* and *Elisha* were walking together, on a sudden there came a Chariot of Fire, and carried *Eliah* up to Heaven, but left *Elisha* behind; so when two are walking together, Husband and Wife, Father and Child, that God should call one by his Grace, but leave the other, carry one up in a triumphant Chariot to Heaven, but let the other perish eternally: O infinite rich Grace! how should they that are call’d be affected with God’s discriminating Love; how should the Vessels of Mercy run over with Thankfulness; how should they stand upon Mount *Gerizim,* blessing and praising God: O begin the work of Heaven here! Such as are Patterns of Mercy, should be Trumpets of Praise: Thus S. *Paul* being call’d of God, and seeing what a Debtor he was to Free-grace, breaks forth into Admiration and Gratulation, 1 *Tim.* 1.13.\n\n*Use* 4. To the Called, walk worthy of your high Calling, Eph. 4.1. *I beseech you that you walk worthy of the vocation wherewith ye are called*; in two things:\n\n1\\. Walk *compassionately,* pity such as are yet uncalled: Hast thou a Child that God hath not yet called, a Wife, a Servant? Weep over their dying Souls. They are *in their Bloud,* under the Power of Satan; O pity them! Let their sins more trouble you then your own Sufferings: If you pity an Ox or Ass going astray, will you not pity a Soul going astray. Show your *Piety* by your *Pity.*\n\n2\\. Walk *holily*; yours is an *holy Calling,* 2 Tim. 1.9. You are called to be Saints, *Rom.* 1.7. Show your Vocation by a *Bible-conversation.* Shall not Flowers smell sweeter than Weeds? Shall not they who are ennobled with Grace, have more Fragrancy in their Lives than Sinners? 1 Pet. 1.15. *As he who hath called you is holy, so be ye holy in all manner of conversation.* O dishonour not your high Calling by any sordid Carriage. When *Antigonus* going to defile himself with Women, one told him, *He was a King’s Son:* O remember your Dignity, *Called of God!* of *the Bloud-Royal of Heaven*; do nothing unworthy of your Honourable Calling. *Scipio* refused the Embraces of an Harlot, because he was General of an Army. Abhor all Motions to sin, because of your high Calling. ’Tis not fit for them who are the Called of God, to do as others: tho’ others of the *Jews* did drink Wine, it was not fit for the *Nazarite,* because he had a *Vow of Separation* upon him, and had promised Abstinence. Though Pagans and loose Christians take liberty to sin, yet it is not fit for them who are called out of the World, and have the Mark of Election upon them, to do so: You are *consecrated Persons,* your Bodies are the Temples of the Holy Ghost, and your Souls must be a *Sacrary,* or Holy of Holies."},{"number":35,"title":"Of JUSTIFICATION","part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[],"text":"*Rom. 3.24.* Being justified freely by his grace.\n\nQuest. XXI. *What is Justification?*\n\n*Resp.* It is an Act of God’s Free-grace, whereby he pardoneth all our sins, and accepts us as righteous in his sight, only for the Righteousness of CHRIST imputed to us, and received by Faith.\n\n*Justification* is the very Hinge and Pillar of CHRISTIANITY; and an Errour about *Justification* is dangerous, like a Crack in the Foundation, or an Errour in the first Concoction. *Justification* by Christ is a *Spring of the Water of Life,* and to have the Poison of corrupt Doctrine cast into this Spring, is damnable. It was a Saying of *Luther, That after his Death the Doctrine of Justification would be corrupted.* As it hath been in these latter Times, the *Arminians* and *Socinians* have cast a dead Fly into this Box of precious Oyntment.\n\nI shall endeavour to follow the Star of Scripture to light me through this Mysterious Point.\n\nQuest. *What is meant by Justification?*\n\n*Resp.* It is *verbum forense,* a word borrowed from Law-courts, wherein a Person arraigned is pronounced Righteous, and is openly absolved in the Court. Thus God in justifying a Person, pronounceth him to be Righteous, and looks upon him as if he had not sinned.\n\nQuest. *What is the Ground of Justification?*\n\n*Resp.* The *Causa,* 〈 in non-Latin alphabet 〉, the inward impellent Motive or Ground of *Justification* is the Free-grace of God. So in the Text, *Justified freely by his grace.* Which *Ambrose* expounds, *Not of the Grace wrought within us, but the Free-grace of God.* The first Wheel that sets all the rest a running, is the Love and Favour of God. *Being justified by his Grace*; as a King freely Pardons a Delinquent. *Justification* is a Mercy spun out of the Bowels of Free-grace. God doth not justifie us because we are worthy, but by justifying us makes us worthy.\n\nQuest. *What is the material Cause, or that by which a Sinner is justified?*\n\n*Resp.* The *Matter* of *our Justification* is *Christ’s Satisfaction* made to *his Father.* If it be asked, How can it stand with *God’s Justice* and *Holiness* to pronounce us Innocent, when we are Guilty? This answers it, Christ having made *Satisfaction* for our Fault, now God may in Equity and Justice pronounce us Righteous. It is a just thing for a Creditor to discharge a Debtor of the Debt, when a *Satisfaction* is made by the Surety.\n\nQuest. *But how was Christ’s Satisfaction meritorious, and so sufficient to Justifie?*\n\n*Resp.* In respect of the *Divine Nature:* As he was Man he suffered, as God he satisfied; by Christ’s Death and Merits God’s Justice is more abundantly satisfied then if we had suffered the Pains of Hell for ever.\n\nQuest. *Wherein lies the Formality or Essence of our Justification?*\n\n*Resp.* In the *Imputation of Christ’s Righteousness* to us, Jer. 23.6. *This is the name whereby ye shall be called, Jehovah Tzidkennu, THE LORD OUR RIGHTEOUSNESS.* 1 Cor. 1.30. *He is made to us righteousness.* This Righteousness of Christ which doth justifie us, is a better Righteousness then the Angels, theirs is the Righteousness of Creatures, this of God.\n\nQuest. *What is the Means or Instrument of our Justification?*\n\n*Resp. Faith,* Rom. 5.1. *Being justified by faith.* The *Dignity* is not in *Faith* as a Grace, but relatively, as it lays hold on Christ’s Merits.\n\nQuest. *What is the Efficient Cause of our Justification?*\n\n*Resp.* The *whole Trinity,* all the Persons in the Blessed Trinity have an Hand in the *Justification* of a Sinner: *Opera Trinitatis ad extra sunt indivisa.* God the Father is said to justifie, *Rom.* 8.33. *It is God that justifieth.* God the Son is said to justify, Acts 13.39. *By him all that believe are justified.* God the Holy Ghost is said to justifie, 1 Cor. 6.11. *But ye are justified by the spirit of our God.* God the Father justifies as he pronounceth us Righteous; God the Son justifies as he imputes his Righteousness to us; and God the Holy Ghost justifies as he clears up our *Justification,* and seals us up to the Day of Redemption.\n\nQuest. *What is the End of our Justification?*\n\n*Resp.* The End is, 1. That God may *inherit Praise,* Eph. 1.6. *To the praise of the glory of his grace.* Hereby God raiseth the everlasting Trophies of his own Honour: How will the justified Sinner proclaim the Love of God, and make Heaven ring of his Praises.\n\n2\\. That the justified Person may *inherit Glory,* Rom. 8.30. *Whom he justified them he also glorified.* God in justifying doth not only *absolve* a Soul from Guilt, but *advance* him to *Dignity:* as *Joseph* was not only loosed from Prison, but made Lord of the Kingdom. *Justification* is crowned with *Glorification.*\n\nQuest. *Whether are we justified from Eternity?*\n\n*Resp.* No; for first, by Nature we are under a Sentence of *Condemnation,* Joh. 3.18. But we could not be at all condemned, if we were justified from Eternity.\n\n2\\. The Scripture confines *Justification* to those who believe and repent, *Acts* 3.19. *Repent, that your sins may be blotted out.* Therefore their sins were uncanciled and their Persons unjustified, till they did repent: though God doth not justifie us *for* our Repentance, yet not without it. The *Antinomians* erroniously hold, That we are justified from *Eternity.* This Doctrine is a Key which opens the Door to all Licentiousness; what sins do they care they commit, so long as they hold they are *ab Aeterno,* justified whether they repent or no.\n\nBefore I come to the Uses, I shall lay down four Maxims or Positions about *Justification:*\n\n*Position* 1. That *Justification confers a real benefit* upon the Person justified. The acquitting and discharging the Debtor by Vertue of the *Satisfaction* made by the Surety, is a real Benefit to the Debtor: A Robe of Righteousness, and a Crown of Righteousness are real Benefits.\n\n*Position* 2. All Believers are *alike justified: Justificatio non recipit magis & minus:* Though there are Degrees *in Grace,* yet not *in Justification*; one is not *justified* more than another. The weakest Believer is as perfectly *justified,* as the strongest: *Mary Magdalen* is as much *justified* as the *Virgin Mary.* This may be Cordial-water to a weak Believer. Though thou hast but a Dram of *Faith,* thou art as truly *justified* as he who is of the *highest stature* in Christ.\n\n*Position* 3. Whomsoever God *justifies* he *sanctifies:* 1 Cor. 6.11. *But ye are sanctified, but ye are justified.* The *Papists* calumniate the *Protestants,* they report we hold that Men continuing in sin are *justified*; whereas all our Protestant Writers affirm, That Righteousness imputed, *viz. Justification,* and *Righteousness inherent,* viz. *Sanctification* must be inseparably united. Holiness indeed is not the cause of our *Justification,* but it is the concomitant: the Heat in the Sun is not the cause of its Light, but it is the concomitant. It is absurd to imagine that God should justifie a People, and they go on Sin. If God should justifie a People and not sanctifie them, he should justifie a People whom he could not glorifie. God as he is an Holy God, cannot lay a Sinner in his Bosom. The Metal is first refined before the King’s Stamp is put upon it: First the Soul is refined with Holiness before God puts the Royal Stamp of Justification upon it.\n\n*Position* 4. *Justification* is *inamissibilis,* it is a fixed permanent Thing, it can never be lost. The *Arminians* hold an Apostasie from *Justification:* To day justified, to morrow unjustified; to day a *Peter,* to morrow a *Judas*; to day a Member of Christ, to morrow a Limb of Satan; a most uncomfortable Doctrine. Indeed justified Persons may fall from degrees of Grace, they may leave their first Love, they may lose God’s Favour for a time, but not lose their *Justification.* If they are justified then they are elected; they can no more fall from their *Justification,* then from their *Election.* If they are justified then they have Union with Christ, and can a Member of Christ be broken off? If one justified Person may fall away from Christ, then all may, and so Christ should be an Head without a Body.\n\n*Use* 1. See from hence, that there is nothing within us could justifie us, but something without us, not any Righteousness *inherent* but *imputed:* We may as well look for a Star in the Earth, as for *Justification* in our own Righteousness. The Papists say we are justified *by Works.* But the Apostle confutes it, *Not of works least any man should boast,* Eph. 2.9. But the Papists say, *The Works done by an unregenerate Man indeed cannot justify him, but works done by a regenerate Man may justify.* This is most false, as may be proved both by Example and Reason:\n\n1\\. By Example *Abraham* was a regenerate Man, but *Abraham* was not justified by Works but by Faith, Rom. 4.3. *Abraham believed God, and it was counted to him for righteousness.*\n\n2\\. By Reason: How can those Works justify us which defiles us? Isa. 64.6. *Our righteousnesses are as filthy rags. Bona opera non praecedunt justificationem, sed sequuntur justificatum:* Good Works are not an Usher to go before *Justification,* but an Handmaid to follow it.\n\n*Object.* But doth not the Apostle *James* say, *Abraham was justified by works?*\n\n*Resp.* The answer is easie, Works declare us to be righteous before Men, but they do not make us righteous before God. Works are Evidences of our *Justification,* not Causes. This Name only must be graven upon the Golden Plate of our High Priest Christ, *The LORD our righteousness.*\n\n2\\. *Use of Exhortation. Branch* 1. Adore the infinite Wisdom and Goodness of God to find out such a way to justify us, by *rich Grace* and *precious Bloud.* We were all involved in Guilt, none of us could plead, *Not Guilty*; and being Guilty we lay under a Sentence of Death; now that the Judge himself should find out a way to justify us, and the Creditor himself contrive a way to have the Debt paid, and not distress the Debtor; this may fill us with Wonder and Love. The Angels admire the Mystery of Free-grace in this new way of Justifying and Saving lost Man, 1 *Pet.* 1.12. and should not we who are nearly concerned in it, and on whom the Benefit is devolved, cry out with the Apostle, 〈 in non-Latin alphabet 〉, *O the depth of the riches both of the Wisdom and Knowledge of God!* &c.\n\n*Branch* 2. Labour for this high Priviledge of Justification: There is *Balm in Gilead,* Christ hath laid down the *Price* of our Justification, *viz. His Bloud,* and he *offers himself* and all his Merits to us, to justifie; he invites us to come to him, he hath promised to give his *Spirit,* to inable us to do what is required. Why then Sinners will ye not look after this great Priviledge of *Justification?* Do not starve in the midst of Plenty; do not perish when there is a Remedy to save you. Would not he be thought to be distracted, if having a Pardon offered him only upon the Acknowledgment of his Fault, and promising Amendment, he should bid the Prince keep his Pardon to himself, for his part he was in love with his Chains and Fetters, and would dye? Thou who neglectest *Justification* offered thee freely by Christ in the Gospel, art this distracted Person. Is the Love of Christ to be slighted? Is thy Soul and Heaven worth nothing? O then look after *Justification* through Christ’s Bloud!\n\nConsider, 1. The *necessity* of being justified: If we are not justified, we cannot be glorified, Rom. 8.30. *Whom he justified them he also glorified.* He who is Outlawed, and all his Goods confiscated, must be brought into Favour with his Prince, before he can be restored to his former Rights and Liberties. So we must first have our Sins forgiven, and be brought into God’s Favour by *Justification,* before we can be restored to the Liberty of the Sons of God, and have Right to that Happiness we forfeited in *Adam.*\n\n2\\. The *Utility* and *Benefit:* By *Justification* we enjoy *Peace* in our Conscience, a richer Jewel then any Prince wears in his Crown, Rom. 5.1. *Being justified by faith, we have peace with God.* Peace can sweeten all Afflictions, it turns our Water into Wine: How happy is a justified Person, who hath the Power of God to guard him, and the Peace of God to comfort him. Peace flowing from *Justification,* is an Antidote against the Fear of Death and Hell, Rom. 8.34. *It is God that justifies, who is he that condemneth?* Therefore labour for this *Justification* by Christ; this Priviledge is obtain’d by believing in Christ, Acts 13.39. *By him all that believe are justified.* And, Rom. 3.25. *Whom God hath set forth to be a propitiation through faith in his bloud.* Faith unites us to Christ, and having Union with his Person, we partake of his Merits, and the glorious Salvation which comes by him.\n\n*Use* 3. Comfort to the Justified, 1. It is Comfort in case of Failings: Alas, how defective are the Godly, they come short in every Duty! But though Believers should be humbled under their Defects, yet not despond, they are not to be justifi’d by their Duties or Graces, but the Righteousness of Christ. Their Duties are mixed with Sin, but that Righteousness which justifies them, is a *perfect Righteousness.*\n\n2\\. Comfort in case of hard Censures: The World censures the People of God for Proud and Hypocritical, and the *Troublers* of *Israel,* but though Men censure and condemn the Godly, yet God hath justified them: And as he hath *now,* justified them, so at the Day of Judgment he will openly justifie them, and pronounce them Righteous before Men and Angels. And God is so just and holy a Judge, that having once justified his People, he will never condemn them. *Pilate* justified Christ, *I find no fault in him*; yet after this he condemned him. But God having publickly justified his Saints, he will never condemn them: *Whom he justified, them he also glorified.*"},{"number":36,"title":"Of ADOPTION","part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[],"text":"*Joh. 1.12.* To them he gave power to become the sons of GOD.\n\nHaving spoken of the great Points of Faith and Justification, the next is Adoption:\n\n1\\. The *Qualification* of the Persons: *As many as received him. Receiving* is put for *Believing,* as is clear by the last words, *To them that believe in his name.*\n\n2\\. The *Specification* of the Priviledge: *To them he gave power to become the sons of God.* The *Greek* word for Power, 〈 in non-Latin alphabet 〉, signifies Dignity and Prerogative; he dignified them to become the Sons of God.\n\nOur Sonship differs from Christ’s Sonship: Christ was the Son of God by Eternal Generation, a Son before time; but our Sonship is, 1. By *Creation,* Acts 17.28. 〈 in non-Latin alphabet 〉, *we are his Off-spring.* This is no Priviledge, Men may have God for their Father by Creation, yet have the Devil for their Father.\n\n2\\. Our Sonship is by *Adoption:* So in the Text, *He gave them power to become the sons of God.* Adoption is twofold,\n\n1\\. *External and Federal:* So those who live in a visible Church, and make a Profession of God, are Sons, Matth. 8.12. *The children of the kingdom shall be cast out.*\n\n2\\. *Real and Gracious:* So they are Sons who are GOD’s Favourites, and are Heirs of Glory. Before I proceed to the Questions, I shall lay down three Positions:\n\n1\\. Adoption takes in *all Nations:* At first Adoption was confined to the People of the *Jews,* they only were grafted in to the true Olive, and were dignified with glorious Priviledges, Rom. 9.4. *Who are Israelites; to whom pertaineth the adoption, and the glory?* But now in the time of Gospel, the Chartar is enlarged, and the believing *Gentiles* are within the Line of Communication, and have a Right to the Priviledge of Adoption as well as the *Jews,* Acts 10.35. *In every nation he that feareth God, and worketh righteousness, is accepted with him.*\n\n*Position* 2. Adoption takes in *both Sexes,* Females as well as Males: 2 Cor. 6.18. *I will be a Father unto you, and ye shall be my sons and daughters.* I have read in some Countries, Females are excluded from the Supream Dignity; as by the *Salique Law* in *France,* no Woman can inherit a Crown: But if we speak of Spiritual Priviledges, Females are as capable as Males. Every gracious Soul (of whatever Sex) lays claim to Adoption, and hath an Interest in God as a Father: *Ye shall be my sons and daughters, saith the Lord Almighty.*\n\n*Position* 3. Adoption is an Act of *pure Grace,* Eph. 1.5. *Having predestinated us to the adoption of children, according to the good pleasure of his will.* Adoption is a Mercy spun out of the Bowels of Free-grace: all by Nature are Strangers, therefore have no Right to Sonship, only God is pleased to adopt one and not another, to make one a Vessel of Glory, another a Vessel of Wrath. The adopted Heir may cry out, *Lord, how is it thou wilt show thyself to me, and not unto the World?*\n\nQuest. *What this 〈 in non-Latin alphabet 〉, this Filiation or Adoption is?*\n\n*Resp. Adoption is the taking a Stranger into the Relation of a Son and Heir:* So *Moses* was the adopted Son of King *Pharoah*’s Daughter, *Exod.* 2.10. And *Esther* was the adopted Child of her Cousin *Mordecai,* Esth. 2.7. Thus God adopts us into the Family of Heaven; and God in adopting us doth two things:\n\n1\\. He Ennobles us with his *Name,* he who is adopted bears his Name who adopts him, Rev. 3.12. *I will write on him the name of my God.*\n\n2\\. God consecrates us with his *Spirit:* Whom he *Adopts* he *Anoints*; whom he makes Sons, he makes Saints: When a Man adopts another for his Son and Heir, he may put his Name upon him, but he cannot put his Disposition into him; if he be of a morose rugged Nature, he cannot alter it. But whom God adopts he sanctifies: He doth not only give them a *new Name,* but a *new Nature,* 2 Pet. 1.4. God turns the Wolf into a Lamb; he makes the Heart humble and gracious, he works such a Change as if another Soul did dwell in the same Body.\n\nQuest. *From what State doth God take us when he adopts us?*\n\n*Resp.* From a State of Sin and Misery. King *Pharoah*’s Daughter took *Moses* out of the Ark of Bulrushes in the Water, and adopted him for her Son. God did not take us out of the Water, but out of our Bloud, and adopted us, *Ezek.* 16. God adopted us from Slavery: It is a Mercy to redeem a Slave, but it is more to adopt him.\n\nQuest. *To what God adopts us?*\n\n*Resp.* He adopts us to a State of Excellency; it were much for God to take a Clod of Dust and make it a Star: it is more for God to take a Piece of Clay and Sin and adopt it for his Heir:\n\n1\\. God adopts us to a State of Liberty, Adoption is a State of Freedom. A Slave being adopted is made a free Man, Gal. 4.7. *Thou art no more a servant, but a son.*\n\nQuest. *How is an adopted Son free?*\n\n*Resp.* 1. Not to do what he list: he is freed from the Dominion of Sin, the Tyranny of Satan, the Curse of the Law.\n\n2\\. He is free in the manner of Worship; he hath God’s free Spirit which makes him free and chearful in his Service of God; he is *joyful in the house of prayer,* Isa. 56.7.\n\n2\\. God adopts us to a State of Dignity: God makes us Heirs of Promise; God Instals us into Honour, Isa. 43.4. *Since thou wast precious in my sight, thou hast been honourable.* The Adopted are God’s Treasure, *Exod.* 19.5. His Jewels, *Mal.* 3.17. His first Born, *Heb.* 12.23. They have Angels for their Life-guard, *Heb.* 1.14. They are of the Bloud-Royal of Heaven, 1 *Job.* 3.9. The Scripture hath set forth their *Spiritual Heraldry*; they have their Escutcheon or Coat-armour: Sometimes they give the Lyon for their Courage, *Prov.* 28.1. Sometimes the Dove for their Meekness, *Cant.* 2.14. Sometimes the Eagle for their Sublimeness, *Isa.* 40.31. Thus you see their Coat of Arms display’d; but what is *Honour* without *Inheritance?* God adopts all his Sons to an Inheritance, Luke 12.32. *It is your Father’s good pleasure to give you a kingdom.* ’Tis no Disparagment to be the Sons of God. To reproach the Saints, is as if *Shimei* had reproached *David* when he was going to be made King; Adoption ends in Coronation. The Kingdom God gives his adopted Sons and Heirs excels all Earthly Monarchies:\n\n1\\. In Riches, *Rev.* 21.21. the Gates of Pearl, and the Streets of pure Gold, and as it were transparent Glass.\n\n2\\. In Tranquility; it is peaceable, the white Lily of Peace is the best Flower of a Prince’s Crown: *Pax una triumphis innumeris melior*—No Divisions at Home, or Invasions Abroad; no more the Noise of the Drum or Canon, but the Voice of Harpers harping the Hieroglyphick of Peace, *Rev.* 14.2.\n\n3\\. In Stability; other Kingdoms are corruptible, though they have Heads of Gold, yet Feet of Clay: but this Kingdom into which the Saints are adopted runs parallel with Eternity; ’tis a Kingdom that cannot be shaken, *Heb.* 12.28. The Heirs of Heaven reign for ever and ever, *Rev.* 22.5.\n\nQuest. *What is the Organical or Instrumental Cause of Adoption?*\n\n*Resp.* Faith interests us in the Priviledge of Adoption, Gal. 3.26. *Ye are all the children of God by faith in Christ Jesus.* Before Faith be wrought we are *Spiritually Illegitimate,* we have no relation to God as a Father: an Unbeliever may call God *Judge* but not *Father*; Faith is the *filiating Grace,* it confers upon us the Title of Sonship, and gives us right to inherit.\n\nQuest. *Why Faith is the Instrument of Adoption, more then any other Grace?*\n\n*Resp.* 1. Faith is a quickning Grace, it is the *Vital Artery* of the Soul, *Hab.* 2.4. *The just shall live by faith.* Life makes us capable of Adoption, dead Children are never adopted.\n\n2\\. Faith makes us CHRIST’s Brethren, and so GOD comes to be our Father.\n\n*Use* 1. *Branch* 1. See the amazing Love of God in making us his Sons. *Plato* gave God Thanks, that he had made him a Man, and not only a Man, but a Philosopher: but it is infinitely more, that he should invest us with the Prerogative of Sons. It is Love in God to feed us, but more to adopt us, 1 Joh. 3.1. *Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!* It is an *Ecce Admirantis,* a *Behold of Wonder.*\n\nThe Wonder of God’s Love in adopting us, will appear the more, if we consider these six things,\n\n1\\. That God should adopt us when he had a *Son of his own.* Men adopt because they want Children, and desire to have some to bear their Name; but that God should adopt us when he had a Son of his own, the *Lord Jesus,* here is the Wonder of Love. Christ is call’d God’s *dear Son,* Col. 1.13. *A Son more worthy then the angels.* Heb. 1.4. *Being made so much better then the angels.* Now when God had a Son of his own, such a Son, here is the Wonder of God’s Love in adopting us. We needed a *Father,* but he did not need *Sons.*\n\n2\\. Consider *what we were* before God did adopt us: We were very deformed; a Man will scarce adopt him for his Heir that is crooked and ill-favoured, but that hath some Beauty. *Mordecai* adopted *Esther* because she was fair. But we were in our Bloud, and then God adopted us: Ezek. 16.6. *When I saw thee polluted in thy bloud, it was the time of love.* God did not adopt us when we were bespangled with the Jewels of Holiness, and had the Angels Glory upon us, but when we were black as *Aethiopians,* diseased as Leapers, then it was the time of Love.\n\n3\\. That God should be at so great *Expence* in adopting us: When Men adopt they have only some Deed seal’d, and the thing is effected; but when God adopts, it puts him to a far greater Expence, it sets his Wisdom a work to find out a way to adopt us: It was no easie thing to make the Heirs of Wrath, Heirs of the Promise. And when God had found out a way to adopt, it was no easie way; our Adoption is purchased at a dear Rate: When God was about to make us Sons and Heirs, he could not Seal the Deed but by the Bloud of his own Son. Here is the Wonder of God’s Love in adopting us, that he should be at all this Expence to bring this work about.\n\n4\\. That God should adopt *his Enemies:* If a Man adopts another for his Heir, he will not adopt his mortal Enemy; but that God should adopt us when we were not only *Strangers* but *Enemies.* Here is the Wonder of Love, for God to have *pardoned* his Enemies had been much, but to *adopt* them for his Heirs, this sets the Angels in Heaven a wondring.\n\n5\\. That God should take great *Numbers* out of the *Devil’s Family* and *adopt them* into the Family of Heaven. Christ is said to bring *many sons to glory,* Heb. 2.10. Men adopt usually but *one Heir,* but God is resolved to encrease his Family, he brings many Sons to Glory. God’s adopting Millions, is the Wonder of Love. Had but one been adopted, all of us might have despair’d, but he brings many Sons to Glory; this opens a Door of Hope to us.\n\n6\\. That God should confer *so great Honour* upon us in adopting us: *David* thought it no small Honour, that he should be a King’s Son-in-law, 1 *Sam.* 18.18. But what Honour to be the Sons of the High God? And the *more Honour* God hath put upon us in adopting us the *more* he hath magnified his *Love* towards us. What Honour that God hath made us so near in Alliance to him, Sons of God the Father, Members of God the Son, Temples of God the Holy Ghost, that he hath made us 〈 in non-Latin alphabet 〉, *as the Angels,* Matth. 22.30. Nay, in some sence superiour to the Angels, all proclaims the Wonder of God’s Love in adopting us.\n\n*Branch* 2. See the sad Condition of such as live and dye in Unbelief, they are not the Sons of God: *To as many as received him, he gave power to become the sons of God, even to them that believe in his name. No Faith, no Sonship*; Unbelievers have no Sign on Sonship, they know not God; all God’s Children know their Father, but the Wicked do not know him, Jer. 9.3. *They proceed from evil to evil, and know not me, saith the Lord.* Unbelievers are *dead in Trespasses,* Eph. 2.1. God hath no dead Children; and not being Children, they have no Right to inherit.\n\n2\\. *Use of Tryal:* Try whether we are adopted, all the World is divided into these two Ranks, either the Sons of God, or the Heirs of Hell, Joh. 1.12. *To them he gave power to become the sons of God.* Let us put ourselves on a Tryal; it is no sign we are adopted Sons, because we are Sons of Godly Parents: The *Jews* boasted that they were *Abraham*’s Seed, *Joh.* 8.33. they thought they must needs be good, because they came of such an Holy Line. But Adoption doth not come by Bloud: we see many godly Parents have wicked Sons: *Abraham* had an *Ishmael; Isaac* an *Esau.* The Corn that is sown pure yet brings forth Grain with an Husk. He who himself is Holy, yet the Child that springs from his Loins is Unholy. So that as *Hierom, Non nascimur filii*; We are not God’s Sons as we are born of godly Parents, but by Adoption and Grace. Well then, let us try if we are the adopted Sons and Daughters of God.\n\nFirst Sign of Adoption, Obedience; a Son obeys his Father, Jer. 35.5. *I set before the sons of the house of the Rechabites pots full of wine, and cups, and said unto them, Drink ye Wine. But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine.* So when God saith, Drink not in Sin’s enchanted Cup, an adopted Child saith, My Heavenly Father hath commanded me, I dare not Drink. A gracious Soul doth not only believe God’s Promise, but obey his Command. And true Child-like Obedience must be Regular, which implies three things:\n\n1\\. It must be done by a right Rule: Obedience must have the Word for its Rule; *Lydius Lapis:* Isa. 8.20. *To the law, to the testimony.* If our Obedience be not according to the Word, it is offering up strange Fire; it is 〈 in non-Latin alphabet 〉, Will-worship; and God will say, Who hath required this at your hand? The Apostle condemns worshipping of Angels, which had a show of Humility, *Col.* 2.18. The *Jews* might say, they were loath to be so bold as to go to God in their own Persons, they would be more humble, and prostrate themselves before the Angels, desiring them to be their Mediators to God. Here was a show of Humility in their Angel-worship, but it was abominable, because they had no Word of God to warrant it: It was not Obedience but Idolatry. Child-like Obedience is that which is consonant to our Father’s revealed Will.\n\n2\\. It must be done from a right Principle; *i. e.* The noble Principle of Faith, Rom. 16.26. *The obedience of faith. —Quicquid decorum est ex fide proficiscitur,* Aug. A Crab-tree may bear Fruit fair to the Eye, but it is sowr because it doth not come from a good Root. A Moral Person may give God outward Obedience, and to the Eyes of others it seems glorious, but his Obedience is sowr because it comes not from that sweet and pleasant Root of Faith. A Child of God gives him the Obedience of Faith, and that meliorates and sweetens his Services, and makes them come off with a better relish, *Heb.* 11.4. *By faith Abel offered to God a better sacrifice then Cain.*\n\n3\\. It must be done to a right End: *Finis specificat actionem*; The end of Obedience is glorifying God. That which hath spoil’d many glorious Services, is when the end hath been wrong: Matth. 6.2. *When thou dost thine alms do not sound a trumpet as the hypocrites do, that they may have glory of men.* Good Works should shine, but not blaze. *If I give my body to be burned, and have not charity, it profits me nothing,* 1 *Cor.* 13.3. The same I may say of a *sincere aim*; if I obey never so much, and have not a sincere Aim, it profits me nothing. True Obedience looks at God in all, *Phil.* 1.20. *That Christ may be magnified.* Though a Child of God shoots short, yet he takes a right Aim.\n\n2\\. True Child-like Obedience is Uniform: A Child of God makes Conscience of one Command as well as another: *Quicquid propter Deum fit aequaliter fit.*—All God’s Commands have the same Stamp of Divine Authority upon them; and if I obey one Precept because my Heavenly Father commands me, then by the same Rule I must obey all: As the Bloud runs through all the Veins of the Body; and the Sun in the Firmament runs through all the Signs of the *Zodiack*; so true Child-like Obedience runs through the First and Second Table, Psal. 119.6. *When I have respect to all thy commandments.* To obey God in some things of Religion, and not in others, shows an unsound Heart: Like *Esau* who obeyed his Father in bringing him Venison, but not in a greater matter, *viz.* the Choice of his Wife. Child-like Obedience moves towards every Command of God; as the Needle points that way which the Load-stone draws. If God call to Duties which are cross to Flesh and Bloud, if we are Children we obey our Father.\n\nQuest. *But who can obey God in all things?*\n\n*Ans.* An adopted Heir of Heaven, though he cannot obey every Precept perfectly, yet he doth evangelically: 1. He approves of every Command, Rom. 7.16. *I consent to the law that it 〈◊〉 good.* 2. A Child of God delights in every Command, Psal. 119.97. *O how I love thy precepts.* 3. His desire is to obey every Command, Psal. 119.5. *O that my ways were directed to keep thy statutes.* 4. Wherein he comes short, he looks up to Christ’s Bloud to make supply for his Defects. This is Evangelical Obedience, which though it be not to Satisfaction, it is to Acceptation.\n\n3\\. True Child-like Obedience is constant, Psal. 106.3. *Blessed is he that doth righteousness at all times.* Child-like Obedience is not like an high Cholor in a Fit, which is soon over, but like a right Sanguine Complexion it abides; it is like the Fire on the Altar, which was kept always burning, *Lev.* 6.13.\n\nSecond Sign of Adoption, To love to be in our Father’s Presence; the Child who loves his Father, is never so well as when he is near his Father. Are we Children, we love the Presence of God in his Ordinances? In Prayer we speak to God, in the preaching of his Word he speaks to us: And how doth every Child of God delight to hear his Father’s Voice? Psal. 63.1, 2. *My soul thirsteth for thee, to see thy glory so as I have seen thee in the sanctuary.* Such as disregard Ordinances are not God’s Children, because they care not to be in God’s Presence: Gen. 4.17. *Cain went out from the presence of the Lord.* Not that he could go out of God’s Sight, but the meaning is, *Cain* went from the Church and People of God, where the Lord gave vissible Tokens of his Presence.\n\nThird Sign of Adoption, To have the Conduct of God’s Spirit, Rom. 8.14. *As many as are led by the spirit of God, are the sons of God.* It is not enough that the Child have Life, but it must be led every step by the Nurse: so the adopted Child must not only be born of God, but have the Manuduction of the Spirit to lead him in a Course of Holiness: Hos. 11.3. *I taught Ephraim also to go, taking them by their arms.* As *Israel* were led by the Pillar of Fire, so God’s Children are led by the Conduct of his Spirit: the adopted Ones need God’s Spirit to lead them, they are apt to go wrong. The fleshy Part inclines to sin, the Understanding and Conscience are to guide the Will, but the Will is imperious and rebels, therefore God’s Children need the Spirit to check Corruption, and lead them in the right way; as the wicked Men are led by the Evil Spirit: The Spirit of Satan led *Herod* to Incest, *Ahab* to Murder, *Judas* to Treason; so the good Spirit leads God’s Children into Vertuous Actions.\n\n*Object.* But Enthusiasts pretend to be led by the Spirit, when it is an *Ignis Fatuus,* a Delusion?\n\n*Ans.* The Spirit’s Conduct is agreeable to the Word: Enthusiasts leave the Word, *The word is truth,* Joh. 17.17. *And the spirit guides in all truth,* Joh. 16.13. The Word’s Teaching, and the Spirit’s Leading agree together.\n\nFourth Sign, If we are adopted we have an intire love to all God’s Children, 1 Pet. 2.17. *Love the brother-hood.* We bear Affection to God’s Children, though they have some Infirmities: There are the spots of God’s Children, *Deut.* 32.5. But we must love the beautiful Face of Holiness, though it hath a Scar in it. If we are adopted we love the Good we see in God’s Children, we admire their Graces, we pass by their Imprudencies: if we cannot love them because they have some Failings, how do we think God can love us? can we plead Exemption? By these Signs we may know our Adoption.\n\nQuest. *What are the benefits which accrue to God’s Children?*\n\n*Ans.* They have great Immunities: King’s Children have great Priviledges and Freedoms; they do not pay Custom, *Mat.* 17.6. God’s Children are priviledged Persons; they are priviledged from the hurt of every thing, Luke 10.19. *Nothing shall by any means hurt you.* Hit you it may, not hurt you: Psal. 91.10. *There shall no evil befal thee.* God saith not, no Affliction shall befal his Children, but no Evil; the Hurt and Poison of it is taken away. Affliction to a wicked Man hath Evil in it, it makes him worse; it makes him curse and blaspheme, Rev. 16.9. *Men were scorched with great heat, and blasphemed the name of God.* But no Evil befals a Child of God, he is better’d by Affliction, *Heb.* 12.10. The Furnace makes Gold purer. Again, no Evil befals the Adopted, because no Condemnation, Rom. 8.33. *It is God that justifieth, who is he that condemneth?* What a blessed Priviledge is this, to be freed from the Sting of Affliction, and the Curse of the Law; to be in such a Condition that nothing can hurt one. When the Dragon hath poison’d the Water, the Unicorn with his Horn doth extract and draw out the Poison; so Jesus Christ hath drawn out the Poison of every Affliction, that it cannot prejudice the Saints.\n\nSecond Benefit, If we are adopted, then we have an Interest in all the Promises: The Promises are Childrens Bread: *Believers are heirs of the Promise,* Heb. 6.17. The Promises are sure; God’s Truth which is the brightest Pearl in his Crown is laid to pawn in a Promise. The Promises are suitable; like a Physick-garden, there is no Disease but there is some Herb in the Physick-garden to cure it. In the Dark of Desertion God hath promised to be a Sun; in Temptation to tread down Satan, *Rom.* 16.20. Doth Sin prevail? he hath promised to take away its Kingly Power, *Rom.* 6.14. O the Heavenly Comforts which are distilled from the Limbeck of the Promises; But who hath a Right to these? Believers only are Heirs of the Promise. There is never a Promise in the Bible, but a Believer may say, *This is mine.*\n\n*Use ult.* Extol and magnifie God’s Mercy who hath adopted you into his Family, who of Slaves hath made you Sons, of Heirs of Hell, Heirs of the Promise. Adoption is a free Gift, *He gave them power,* or dignity, *to become the sons of God.* As a Thread of Silver runs through the whole Piece of Work, so Free-grace runs through this whole priviledge of Adoption: Adoption is a greater Mercy then *Adam* had in Paradise; he was a Son by Creation, but here is a further Sonship by Adoption, to make us thankful. Consider, in Civil Adoption there is some worth or excellency in the Person to be adopted, but there was no worth in us, neither Beauty, nor Parentage, nor Vertue, nothing in us to move God to bestow the Prerogative of Sonship upon us. We have enough in us to move God to correct us, but nothing to move him to adopt us; therefore exalt Free-grace, begin the work of Angels here: Bless him with your Praises, who hath blessed you in making you his Sons and Daughters."},{"number":37,"title":"SANTIFICATION","part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[],"text":"*1 THESS. 4.3.* For this is the Will of God, even your Sanctification.\n\nThe Notion of the word *Sanctification,* signifies to consecrate and set apart to an holy use. Thus they are sanctified Persons who are separate from the World, and set apart for God’s Service. Sanctification hath a privative and positive part.\n\n1\\. A *privative part,* Mortification, which lies in the purging out of sin. Sin is compared to Leven, which sowrs, and to Leprosy, which defiles: Sanctification doth *purge out the old leven,* 1 Cor. 5.7. Though it takes not away the *life,* yet the love of sin.\n\n2\\. A *positive part,* Vivification, which is the *spiritual refining* of the Soul, which in Scripture is called a *renewing of our mind,* Rom. 12.2. and a *partaking of the Divine Nature,* 2 Pet. 1.4. The Priests in the Law not only were washed in the great Lavor, but adorned with glorious Apparel, *Exod.* 28.2. so in Sanctification, not only washed from sin, but adorned with purity.\n\nQuest. *What is Sanctification?*\n\n*Answ.* It is a Principle of Grace savingly wrought, whereby the Heart becomes holy, and is made after God’s own heart. A sanctified Person bears not only God’s *Name,* but *Image.* For the opening the nature of Sanctification, I shall lay down these Seven Positions.\n\n1\\. Sanctification is a *supernatural* thing; ’tis divinely infused; we are naturally polluted, and to cleanse God takes to be his Prerogative, *Lev.* 21.8. *I am the Lord that sanctifieth you.* Weeds grow of themselves, Flowers are planted. Sanctification is a Flower of the Spirit’s planting, therefore it is called, *The Sanctification of the Spirit,* 1 Pet. 1.2.\n\n2\\. Sanctification is an *intrinsical* thing; it lies chiefly in the *heart.* It is called *the adorning the hidden man of the heart,* 1 Pet. 3.4. The Dew wets the Leaf, the Sap is hid in the Root; the Religion of some consists only *in externals,* but Sanctification is deeply rooted in the Soul, *Psal.* 51.6. *In the hidden part thou shalt make me to know wisdom.*\n\n3\\. Sanctification is an *extensive* thing; it spreads into the whole Man: 1 *Thess.* 5.23. *The God of peace sanctifie you wholly.* As Original Corruption hath depraved all the Faculties, the *whole head is sick,* the *whole heart faint,* no Part sound, as if the whole mass of blood were corrupted; so Sanctification goes over the whole Soul. After the Fall there was Ignorance in the Mind, *now* in Sanctification we *are light in the Lord,* Eph. 5.8. After the Fall the Will was depraved, there was not only *impotency* to Good, but *obstinacy; now* in Sanctification there is a blessed pliableness in the Will, it doth symbolize and comport with the Will of God. After the Fall the Affections were misplaced on wrong Objects, in Sanctification they are tun’d into a sweet order and harmony, the Grief placed on Sin, the Love on God, the Joy on Heaven. Thus Sanctification spreads it self as far as Original Corruption. It goes over the whole Soul: *The God of peace sanctifie you wholly.* He is not a consecrated Person who is good only *in some part,* but who is all over sanctified. Therefore in Scripture Grace is called a *New Man,* Col. 3.10. not a *new Eye,* or a *new Tongue,* but a *new Man.* A good Christian, though he be sanctified but in *part,* yet in *every part.*\n\n4\\. Sanctification is an *intense* ardent thing. *Qualitates sunt in subjecto intensivè,* Rom. 12.11. 〈 in non-Latin alphabet 〉, *fervent in spirit.* Sanctification is not a *dead Form,* but is inflamed into Zeal. We call Water *hot,* when it is so in the third or fourth *degree.* He is holy whose Religion is heated to some *degree,* and his heart boils over in love to God.\n\n5\\. Sanctification is a *beautiful* thing, it makes God and Angels fall in love with us, *Psal.* 110.3. *The beauties of holiness.* As the Sun is to the World, so is Sanctification to the Soul, beautifying and bespangling it in God’s Eyes. 〈 in non-Latin alphabet 〉, *Chrysost.* That which makes God glorious, must needs make us so. Holiness is the most sparkling Jewel in the God-head; *Exod.* 15.11. *Glorious in holiness.* Sanctification is the First fruit of the Spirit; it is Heaven begun in the Soul. Sanctification and Glory differ only in *degree*; Sanctification is Glory in the *Seed,* and Glory is Sanctification in the *Flower.* Happiness is the quintissence of Holiness.\n\n6\\. Sanctification is an *abiding* thing. 1 *John* 3.9. *His seed remaineth in him.* He who is truly sanctified, cannot fall from that *state.* Indeed *seeming* Holiness may be lost, Colours may wash off, Sanctification may *suffer an Eclipse,* Rev. 2.4. *Thou hast left thy first love*; but true Sanctification is a *blossom* of *Eternity,* 1 John 2.27. *The anointing which ye have received abideth in you.* He who is truly sanctified, can no more fail away then the Angels which are fixed in their heavenly Orb.\n\n7\\. Sanctification is a *progressive* thing, ’tis growing; it is compared to *Seed* which grows. First the Bladesprings up, then the Ear, then the ripe Corn in the Ear. Such as are already sanctified may be more sanctified, 2 *Cor.* 7.1. Justification doth not admit of degrees, a Believer cannot be more elected or justified then he is, but he may be more sanctified than he is. Sanctification is still *encreasing,* like the *Morning Sun* which grows brighter to the full Meridian. *Knowledge* is said to *encrease,* Col. 1.10. and *Faith* to encrease, 2 *Cor.* 10.15. a Christian is continually adding a Cubit to his spiritual Stature. It is not with us as it was with Christ, who received the Spirit *without measure.* Christ would not be more holy then he was. But we have the Spirit only *in measure,* and may be still augmenting our Grace; as *Appelles,* when he had drawn a Picture, he would be still mending it with his Pencil. The Image of *God* is drawn but imperfectly in us, therefore we must be still mending it, and drawing it in more lively Colours: Sanctification is progressive; if it doth not grow, it is because it doth not live. Thus you see the Nature of Sanctification.\n\nQuest. *What are the Counterfeits of Sanctification?*\n\n*Resp.* There is something looks like Sanctification, which is not.\n\n1\\. The first Counterfeit of Sanctification is *Moral Vertue.* To be just, temperate, to be of a fair deportment, not having ones Scocheon blotted with ignominious scandal, this is *good,* but not *enough:* this is not Sanctification. A field flower differs from a garden flower. 1. Heathens have attain’d to Morality; *Cato, Socrates, Aristides:* Civility is but Nature refined; there’s nothing of Christ there: the heart may be foul and impure, under these fair Leaves of Civility, the worm of Unbelief may be hid. 2. A Moral Person hath a secret antipathy against Grace: he hates *Vice,* and he hates *Grace* as much as Vice. The Snake hath a fine *colour,* but a *sting.* A Person adorned and cultivated with Moral Vertue, hath a secret spleen against Sanctity: Those Stoicks which were the chief of the moralized Heathens, were the bitterest Enemies St. *Paul* had, *Acts* 17.18.\n\n2\\. The second Counterfeit of Sanctification is *superstitious Devotion*; this abounds in Popery: Adorations, Images, Altars, Vestments, Holy Water, which I look upon as a religious frenzy: This is far from Sanctification. 1. It doth not put any intrinsical goodness into a Man, it doth not make a Man better. If the legal Purifications and Washings, which were of God’s own appointing, did not make them that used them more holy; the Priests, who wore holy Garments, and had holy Oil poured on them, were never the more holy without the anointing of the Spirit? then surely those superstitious Innovations in Religion which God never appointed, cannot contribute any holiness to Men. 2. A superstitious Holiness *costs no great labour*; there is nothing of the Heart in it: If to tell over a few Beads, or bow to an Image, to sprinkle themselves with Holy-water, if this were Sanctification, and were all that were required of them that should be saved, then Hell would be empty, none would come there.\n\n3\\. The third Counterfeit of Sanctification is *Hypocrisie*; when men make a pretence of that Holiness which they have not. A Cemet may shine like a Star; such a Lustre shines from their Profession as dazleth the eyes of the beholders, 2 *Tim.* 3.5. *Having a form of godliness, but denying the power.* These are Lamps without Oil, whited Sepulchres, like the *Egyptian* Temples, which had fair Out-sides, but within Spiders and Apes. The Apostle speaks of *true holiness,* Eph. 4.24. implying, there is an Holiness which is spurious and feigned, *Rev.* 3.1. *Thou hast a name to live, but art dead*; like Pictures and Statutes which are destitute of a vital principle, *Jude* 12. *Clouds without water.* They pretend to be full of the Spirit, but empty Clouds. This shew of Sanctification (when it is nothing else) is Self-delusion. He who takes Copper instead of Gold wrongs himself most; the Counterfeit Saint deceives others while he lives, but deceives himself when he dies. To pretend Holiness when there is none, is a *vain thing.* What were the *foolish Virgins* better for their blazing Lamps, when they wanted Oil? What is the Lamp of Profession without the Oil of Saving Grace? what Comfort will a shew of Holiness yield at last? will painted Gold enrich? painted Wine refresh him that is thirsty? will painted Holiness be a Cordial at the hour of Death? *A pretence of Sanctification is not to be rested in.* Many Ships that have had the name of the *Hope,* the *Safe-guard,* the *Triumph,* yet have been cast away upon the Rocks; so many who have had the name of Saintship, have been cast into Hell.\n\n4\\. The fourth Counterfeit of Sanctification is *restraining Grace.* When Men forbear Vice, though they do not hate it: This may be the sinners Motto, *Fain I would, but I dare not.* The Dog hath a mind to the Bone, but is afraid of the Cudgel. Men have a mind to Lust, but Conscience stands as the Angel with a flaming Sword and affrights. They have a mind to Revenge, but the fear of Hell is a Curb-bit to check them. Here is no change of heart; sin is *curbed,* but not *cured*; a Lion may be in Chains, but is a Lion still.\n\n5\\. The fifth Counterfeit of Sanctification is *common Grace,* which is a slight transient work of the Spirit, but doth not amount to Conversion. There is some light in the Judgment, but it is not humbling; some Checks in the Conscience, but they are not awakening. This looks like Sanctification, but is not. Men have Convictions wrought in them, but they break loose from them again, like the Deer which being shot, shakes out the Arrow: After Conviction Men go into the House of Mirth, take the Harp to drive away the Spirit of Sadness, and so all dies and comes to nothing.\n\nQuest. *Wherein appears the necessity of Sanctification?*\n\n*Resp.* In six things. 1. God hath *called us* to it; 2 *Pet.* 1.4. *Who hath called us to glory and vertue*; to Vertue as well as Glory. *God hath not called us unto uncleanness, but unto holiness,* 1 Thess. 4.7. We have no call to sin; we may have a *temptation,* but no *call*; no call to be proud, or unclean, but we have a call to be holy.\n\n2\\. The necessity appears in this, without Sanctification there is no evidencing our Justification; Justification and Sanctification go together, 1 *Cor.* 6.11. *But ye are sanctified, but ye are justified. Mic.* 7.18. *Pardoning iniquity,* there is Justification; *ver.* 19. *He will subdue our iniquities,* there is Sanctification. *Out of Christs sides came water and blood,* 1 Joh. 5.6. *Blood,* viz. Justification, *Water,* viz. Sanctification. Such as have not the Water out of Christ’s sides to cleanse them, shall never have the Blood out of his sides to save them.\n\n3\\. Without Sanctification we have *no title to the New Covenant.* The Covenant of Grace is our *Charter* for Heaven. The Tenure of the Covenant is, *that God will be our God,* (the crowning Blessing) But who are interessed in the Covenant, and may plead the benefit of it, only sanctified Persons; *Ezek.* 36.26. *A new heart will I give you, and I will put my spirit within you, and I will be your God.* If a Man make a Will, and settles his Estate upon such Persons as he names in the Will, none else but they can lay claim to the Will; so God makes a Will and Testament, but it is restrained and limited to such as are sanctified, and it is high presumption for any else to lay claim to the Will.\n\n4\\. There is no going to Heaven without Sanctification; *Hebr.* 12.14. *Without holiness no man shall see the Lord.* God is an holy God, and he will suffer no unholy Creature to come near him. A King will not suffer a Man with Plague-sores to approach into his Presence. Heaven is not like *Noah*’s Ark, where the *clean Beasts* and the *unclean* entred: no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth, he will never suffer Heaven to be pestered with such Vermin. Are they fit to see God who wallow in wickedness? will God ever lay such Vipers in his bosom? *Without holiness no man shall see the Lord.* It must be a clear Eye that sees a bright Object; only an holy Heart can see God in his Glory. Sinners may see God as an Enemy, not as a Friend; may have an *affrighting* Vision of God, but not a *beatifical* Vision. They may see the flameing Sword, but not the Mercy Seat. O then what need is there of Sanctification.\n\n5\\. Without Sanctification all our holy things are defiled, 1 Tit. 1.15. *Unto them that are defiled is nothing pure.* Under the Law, if a Man who was Unclean by a dead Body, had carried a piece of holy Flesh in his Skirt, the holy Flesh had not cleansed him, but he had polluted that, *Hag.* 1.12, 13. An Emblem of a Sinners polluting his holy Offering. A foul Stomack turns the best Food into ill Humours: An unsanctified Heart pollutes Prayers, Alms, Sacraments; this evinceth the necessity of Sanctification. Sanctification makes our holy things accepted; an holy Heart is the Altar which sanctifies the Offering; his Duties tho’ they are not to *Satisfaction,* yet to *Acceptation.*\n\n6\\. Without Sanctification we can show no sign of our Election, 2 *Thes.* 2.13. Election is the *cause* of our Salvation, Sanctification is our Evidence; Sanctification is the Ear-mark of Christ’s Elect Sheep.\n\nQuest. *What are the Signs of Sanctification?*\n\n*Resp.* 1. Such as are sanctified can remember a time when they were unsanctified, *Tit.* 3.3. We were in our Bloud, and then God wash’d us with Water, and anointed us with Oyl, *Ezek.* 16.9. Those Trees of Righteousness that blossom and bear Almonds, can remember when they were like *Aaron*’s dry Rod, not one Blossom of Holiness growing: A sanctified Soul can remember when he was estranged from God thro’ Ignorance and Vanity, and then Free-grace planted this Flower of Holiness in him.\n\nSecond Sign of Sanctification, is the in-dwelling of the Spirit, 2 Tim. 1.14. *The Holy Ghost which dwelleth in us.* As the *Unclean Spirit* dwells in the Wicked, and carries them to Pride, Lust, Revenge; the Devil hath entred into these Swine, *Acts* 5.3. So the Spirit of God dwells in the Elect as their Guide and Comforter. The Spirit possesseth the Saints; God’s Spirit sanctifies the Fancy, causing it to mint holy Thoughts; it sanctifies the Will, putting a new Byass upon it, whereby it is inclin’d to Good. He who is sanctified, hath the *Influence* of the Spirit, tho’ not the *Essence.*\n\nThird Sign of Sanctification is, an Antipathy against Sin, *Ps.* 119.104. An Hypocrite may leave Sin, yet love it; as a Serpent casts its *Coat* but keeps its *Sting:* but a sanctified Person can say, he not only leaves Sin, but loaths it. As there are Antipathies in Nature, between the Vine and Laurel, so in a sanctified Soul there is an holy Antipathy against Sin; and Antipathies can never be reconciled. Because he hath an Antipathy against Sin, he cannot but oppose it, and seek the Destruction of it.\n\nFourth Sign of Sanctification is, the *Spiritual Performance of Duties, viz.* with the *Heart,* and from a *Principle of Love.* The sanctified Soul prays out of love to Prayer, he *calls the Sabbath* a *Delight,* Isa. 58.13. A Man may have Gifts to Admiration, he may speak as an Angel drop’d out of Heaven, yet may be *carnal* in *spiritual things,* his *Services* do not come from a renewed *Principle,* nor is he carried upon the Wings of Delight in Duty. A sanctified Soul worships God in the *Spirit,* 1 Pet. 2.5. God doth not judge of our Duties by the length, but by the love.\n\nFifth Sign, A *well-order’d Life,* 1 Pet. 1.15. *Be ye holy in all manner of conversation.* Where the Heart is sanctified, the Life will be so too: the Temple had Gold *without* as well as *within.* As in a Piece of Coyn, there’s not only the King’s Image *within* the Ring, but his Superscription too *without.* So where there is Sanctification there is not only God’s Image in the Heart, but a Superscription of Holiness written in the Life. Some say they have *good Hearts,* but their Lives are Vitious, Prov. 30.12. *There is a generation that are pure in their own eyes, yet is not washed from their filthiness.* If the Water be foul in the Bucket, it cannot be clean in the Well: Psal. 45.13: *The king’s daughter is all glorious within.* There is Holiness of Heart, her Garments are wrought of wrought Gold, Holiness of Life. Grace is most beautiful when its Light doth so shine that others may see it; this adorns Religion, and makes Proselites to the Faith.\n\nSixth Sign, *Stedfast Resolution*; he is resolved never to part with his Holines: let others reproach it, he loves it the more; let Water be sprinkled on the Fire, it burns the more. He saith as *David* when *Micol* reproach’d him for Dancing before the Ark, 2 Sam. 6.22. *If this be to be vile, I will yet be more vile.* Let others persecute him for his Holiness, he saith as *Paul,* Acts 20.24. *None of these things move me.* He prefers Sanctity before Safety, and had rather keep his Conscience pure than his Skin whole. He saith as *Job, My integrity I will hold fast, and not let it go,* Cap. 27.6. He will rather part with his Life then his Conscience.\n\n*Use* 1. See what is the main thing a Christian should look after, *(viz.)* Sanctification; this is the *Unum necessarium.* Sanctification is our purest Complexion, it makes us as the Heaven bespangled with Stars: it is our Nobility, by it we are born of God, and partake of the Divine Nature; it is our Riches, therefore compar’d to rows of Jewels, and Chains of Gold, *Cant.* 1.10. It is our best Certificate for Heaven; what Evidence have we else to show? have we Knowledge, so hath the Devil? Do we profess Religion? Satan oft appears in *Samuel*’s *Mantle,* and transforms himself into an Angel of Light: But here is our Certificat to show for Heaven, Sanctification. Sanctification is the first Fruits of the Spirit; the only Coyn will pass currant in the other World. Sanctification is the Evidence of God’s Love; we cannot guess at God’s Love by giving us Health, Riches, Success, but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost.\n\n*Branch* 2. It shows the Misery of such as are destitute of a Principle of Sanctification; they are spiritually dead, *Eph.* 2.1. *Though they breathe yet they do not live.* The greatest part of the World remain Unsanctified, 1. *Joh.* 5.19. The World lies in Wickedness, that is, the major Part of the World. Many call themselves Christians, yet blot out the word Saints; you may as well call him a Man, who wants Reason, as him a Christian who wants Grace: Nay, which is worse, some are boy’d up to such an height of Wickedness, that they hate and deride Sanctification: 1. They hate it; ’tis bad to want it, it is worse to hate it; they embrace the Form of Religion, but hate the Power. The Vulter hates sweet smells, so do they the Perfume of Holiness. 2. Deride it; these are your *Holy Ones.* To deride Sanctification argues an high Degree of Atheism, and is a black Brand of Reprobation: Scoffing *Ishmael* was cast out of *Abraham*’s Family, *Gen.* 21.9. Such as scoff at Holiness shall be cast out of Heaven.\n\n2\\. *Use of Exhortation:* Above all things pursue after Sanctification; seek Grace more then Gold, Prov. 4.13. *Keep her, for she is thy life.*\n\nQuest. *What are the chief Inducements to Sanctification?*\n\n*Resp.* First, it is the Will of God that we should be Holy: In the Text, *This is the will of God, your sanctification.* As God’s *Word* must be the *Rule,* so his *Will* the *Reason* of our Actions; This is the Will of God, our Sanctification. Perhaps it is not the Will of God we should be rich, but it is his Will that we should be holy. God’s *Will* is our *Warrant.*\n\n2\\. Jesus Christ hath *died for our Sanctification.* Christ shed his blood to wash off our impurity. The Cross was both an Altar and a Lavor. *Tit.* 2.14. *Who gave himself for us, to redeem us from all iniquity.* If we could be saved without holiness, Christ needed not have died. Christ died not only to save us from wrath, but from sin.\n\n3\\. Sanctification makes us *resemble* God. It was *Adam*’s sin that he aspired to be like God in Omnisciency, but we must endeavour to be like him in Sanctity. It is only a clear Glass in which you can see a face; it is only an holy Heart in which something of God can be seen; there is nothing of God to be seen in an unsanctified Man, you may see Satan’s Picture in him, Envy is the Devil’s *Eye,*, Hypocrisie his *cloven Foot,* but nothing of God’s Image can be seen in him. You can see no more of God in him, then you can see a Man’s face in a Glass that is dusty and foul.\n\n4\\. Sanctification is that God bears a great *love* to. Not any outward Ornaments, high blood, or worldly grandure, draws God’s love, but an heart embellished with holiness. Christ never admired any thing, but the *beauty of holiness*; he slighted the glorious buildings of the Temple, but admired the Womans Faith, *O woman, great is thy faith! Amor fundatur similitudine.* A King delights to see his Image upon a piece of Coin: where God sees his likeness, there he gives his love. The Lord hath two Heavens he dwells in, and the holy Heart is one of them.\n\n5\\. Sanctification is the only thing doth *difference* us from the wicked; God’s People have his *Seal* upon them, 2 *Tim.* 2.19. *The foundation of God standeth sure, having this Seal, the Lord knoweth them that are his; and let every one that nameth the name of Christ depart from iniquity.* The Godly are sealed with a double Seal; 1. a Seal of *Election, The Lord knoweth who are his*; 2. a Seal of *Sanctification, Let every one that nameth the name of Christ depart from iniquity.* This is the *name* by which God’s People are known, *Isa.* 63.18. *Gnam Kodsheca, the people of thy holiness.* As Chastity distinguisheth a vertuous Woman from an Harlot, so Sanctification distinguisheth God’s People from others; 1 *Joh.* 2.27. *Ye have received an unction from the holy one.*\n\n6\\. It is a shame to have the Name of a Christian, yet want Sanctity, as to have the Name of a Steward, yet want Fidelity; the Name of a Virgin, yet want Chastity. It exposeth Religion to reproach to be baptized into the Name of Christ, yet unholy; to have Eyes full of Tears on a Sabbath, and on a Week-day Eyes full of Adultery, 2 *Pet.* 2.14. To be so devout at the Lord’s Table, as if Men were stepping into Heaven, and so prophane the Week after, as if they came out of Hell. To have the Name of *Christians,* yet unholy, is a Scandal to Religion, and make *the ways of God evil spoken of.*\n\n7\\. Sanctification fits for Heaven. 2 *Pet.* 1.3. *Who hath called us to glory and vertue,* Glory is the *Throne,* and Sanctification is the *Step* by which we ascend to it. First you cleanse the Vessel, and then you pour in the Wine. First God cleanseth us by Sanctification, and then pours in the Wine of Glory. *Solomon* was first anointed with Oil, and then he was King, 1 *Kings* 1.39. First God anoints us with the holy Oil of his Spirit, and then he sets the Crown of Happiness upon our Head; Pureness of Heart, and seeing God are link’d together, *Matth.* 5.8.\n\nQuest. *How may Sanctification be attained to?*\n\n*Resp.* 1. Be conversant in the Word of God. *John* 17.17. *Sanctifie them through thy truth.* The Word is both a *Glass* to shew us the Spots of our Soul, and a *Lavor* to wash them away; the Word hath a *transforming vertue* in it, it irradiates the mind, and consecrates the heart.\n\n2\\. Get Faith in Christ’s Blood, *Acts* 15.9. *Having purified their hearts by faith.* She in the Gospel that touched the hem of Christ’s Garment, was healed; a touch of Faith purifies; nothing can have a greater force upon the heart to sanctifie it then Faith. If I believe Christ and his Merits are mine, how can I sin against him? Justifying Faith doth that in a Spiritual sense which miraculous Faith doth, it *removes Mountains,* the Mountain of Pride, Lust, Envy. Faith and the love of sin are inconsistent.\n\n3\\. Breathe after the Spirit; it is called *the sanctification of the Spirit,* 2 Thess. 2.13. The Spirit sanctifies the Heart, as Lightning purifies the Air, as Fire refines Metals. *Omne agens generat sibi simile:* The Spirit stamps the impress of its own Sanctity upon the Heart, as the Seal prints its Effigies and Likeness upon the Wax. The Spirit of God in a Man perfumes him with Holiness, and makes his Heart a Map of Heaven.\n\n4\\. Associate with sanctified Persons. They may by their Counsel, Prayers, holy Example, be a means to make you holy: As *the communion of Saints* is in our *Creed,* so it should be in our *Company, Prov.* 13.20. *He that walketh with the wise shall be wise.* Association begets Assimilation.\n\n5\\. Pray for Sanctification. *Job* propounds a Question, *Who can bring a clean thing out of an unclean?* Job 15.14. God can do it. Out of an unholy Heart he can produce Grace. O! make *David*’s Prayer, *Psal.* 51.10. *Create in me a clean heart, O God.* Lay thy Heart before the Lord, and say, Lord, my unsanctified Heart pollutes all it toucheth. I am not fit to live with such an Heart, for I cannot honour thee; nor to die with such an Heart, for I cannot see thee. O create in me a clean heart; Lord consecrate my heart, and make it thy *Temple,* and thy Praises shall be sung there for ever.\n\n*Use* 3. *of Thankfulness.* Hath God brought a clean thing out of an unclean? hath he sanctified you? wear this Jewel of Sanctification with thankfulness, *Col.* 1.12. *Giving thanks to the Father, 〈 in non-Latin alphabet 〉, who hath made us meet for the Inheritance,* &c. *Christian,* Thou could’st defile thy self, but not sanctifie thy self. But God hath done it; he hath not only chain’d up sin, but chang’d thy Nature, and made thee as a *King’s Daughter, all glorious within.* He hath put upon thee the Breast-place of Holiness, which though it may be shot at, can never be shot thorow. Are there any here that are sanctified? God hath done more for you then *millions.* They may be illuminated, but not sanctified. He hath done more for you, then if he had made you the Sons of Princes, and caused you to ride upon the high places of the Earth. Are you sanctified? Heaven is begun in you; Happiness is nothing but the quintissence of Holiness. O how thankful should you be to God? Do as that blind Man in the Gospel, after he had received his sight, *He followed Christ glorifying God,* Luke 18.43. Make Heaven ring of God’s Praises."},{"number":38,"title":"Of ASSVRANCE","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *What are the Benefits flow from Sanctification?*\n\nResp. *Assurance of God’s Love, Peace of Conscience, Joy in the Holy Ghost, Encrease of Grace, and Perseverance therein to the end.*\n\n1\\. Benefit flowing from Sanctification is assurance of God’s Love.\n\n2 *Pet.* 1.10. *Give Diligence to make your Calling and Election sure.* Sanctification is the Seed, Assurance is the Flower which grows out of it: Assurance is a consequent of Sanctification, the Saints of old had it, 1 *John* 2.3. *We know that we know him.* 2 *Tim.* 1.12. *I know whom I have believed*; here was *Sensus Fidei,* the reflex act of Faith; and *Gal.* 2.20. *Christ hath loved me.* Here was Faith flourishing into Assurance. *Aecolampadias* when he was Sick, pointed to his Heart, *Hic sat Lucis,* Here I have Light enough, meaning Comfort and Assurance.\n\nQuest. 1. *Have all Sanctified Persons Assurance?*\n\n*Resp.* They have a right to it, and I do incline to believe that all have it in some degree before their last expiring; though their Comfort may be so strong, and their Vital Spirits so weak, that they cannot express what they feel. But I dare not positively affirm that all have Assurance in the first moment of their Sanctification: A Letter may be written when it is not Sealed; so Grace may be written in the heart, yet the Spirit may not set the Seal of Assurance to it. God is a free Agent, and may give or suspend Assurance *pro libito* as he please. Where there is the Sanctifying work of the Spirit, he may withhold the Sealing work, partly to keep the Soul Humble; partly to punish our careless walking: We neglect our Spiritual watch, grow remiss in duty, and then walk under a Cloud: We quench the Graces of the Spirit, and God withholds the Comforts, and partly to put a difference between Earth and Heaven. This I the rather speak, to bear up the Hearts of Gods People, who are dejected because they have not Assurance: You may have the Water of the Spirit poured on you in Sanctification, though not the Oyl of Gladness in Assurance; there may be Faith of Adherence and not of Evidence; there may be Life in the Root, when there is no Fruit in the Branches to be seen; so Faith in the Heart, when no Fruit of Assurance.\n\nQuest 2. *What is Assurance?*\n\n*Resp.* It is not Vocal, any audible Voice, or brought to us by the help of an Angel, or Revelation; Assurance consists of a *Practical Sylogism,* where the Word of God makes the *major,* Conscience the *minor,* the Spirit of God the Conclusion. The Word saith, *He that fears and loves God, is loved of God*; there is the *major* Proposition; then Conscience makes the *minor*; but I fear and love God; then the Spirit makes the Conclusion, therefore thou art loved of God: And this is that which the Apostle calls, *The Witnessing of the Spirit with our Spirits, that we are his Children,* Rom. 8.16.\n\nQuest. 3. *Whether hath a Sanctified Soul such an Assurance as excludes all doubting?*\n\n*Resp.* He hath that which bears up his Heart from sinking; he hath such an *Earnest* of the Spirit that he would not part with for the Richest Prize; but his Assurance though it be infallible, it is not perfect. There will be sometimes a Trepidation or Trembling; he is safe, yet not without fears and doubts, as a Ship lies safe at Anchor, yet may be a little shaken by the Wind. If a Christian had no Doubtings, there should be no unbelief in him; had he no Doubtings, there would be no difference between Grace Militant and Triumphant. Had not *David* his Ebbings sometimes as well as his Flowings, like the Mariner, who sometimes cries out *Stellam Video,* I see a Star, sometimes the Star is out of Sight. Sometimes we hear *David* say, *Thy Loving Kindness is before mine Eyes,* Psal. 26.3. But at another time he was at a loss, *Psal.* 89.49. *Lord where are thy former Loving Kindnesses*? And there may fall out an Eclipse in a Christians Assurance, to put him upon longing after Heaven: Then there shall not be the least doubting; then the Banner of Gods Love shall be always display’d upon the Soul; then the light of God’s Face shall be without Clouds, and have no Sun-setting; then the Saints shall have an uninterrupted Assurance, and be ever with the Lord.\n\nQuest. 4. *What are the differences between true Assurance and Presumption?*\n\n*Resp.* 1. They differ in the method or manner of working: Divine Assurance flows from Humiliation for Sin; (I speak not of the measure of Humiliation, but the Truth.) There are in *Palermo* Reeds growing in which there is a Sugred Juice: A Soul humbled for Sin is the *Bruised Reed* in which grows this sweet Assurance. God’s Spirit is a Spirit of Bondage, before it be a Spirit of Adoption; but Presumption ariseth without any humbling work of the Spirit. *How camest thou by thy Venison so soon?* The Plow goes before the Seed be sown; the Heart must be plowed up by Humiliation and Repentance, before God sows the Seed of Assurance.\n\n2\\. He who hath a real Assurance, will take heed of that which will weaken and darken his Assurance; he is fearful of the *Forbidden Fruit*; he knows though he cannot sin away his Soul, yet he may sin away his Assurance: But he who hath the *Ignis Fatuus* of Presumption, doth not fear *defiling his Garments*; he is bold in sin, *Jer.* 3.4, 5. *Wilt thou not cry unto me my Father, behold thou hast done evil things as thou couldest. Balaam* said, *My God,* yet a Sorcerer. A Sign he hath no Mony about him, who fears not to Travel all Hours in the Night; a sign he hath not the Jewel of Assurance, who fears not the works of Darkness.\n\n3\\. True Assurance is built upon a Scripture-basis; the Word saith, *The effect of Righteousness shall be Quietness and Assurance for ever,* Isa. 32.17. A Christians Assurance is built upon this Scripture; God hath sown the Seed of Righteousness in his Soul, and this Seed hath brought forth the Harvest of Assurance▪ But Presumption is a spurious thing, it hath no Scripture to shew for its Warrant; it is like a Will without Seal and Witnesses, which is null and void in Law; Presumption wants both the Witness of the Word, and the Seal of the Spirit.\n\n4\\. Assurance flowing from Sanctification always keeps the Heart in a lowly posture: Lord, saith the Soul, what am I, that passing by so many, the Golden Beams of thy Love should shine upon me? St. *Paul* had Assurance; is he proud of this Jewel? No. *Ephes.* 3.8. *To me who am less than the least of all Saints.* The more love a Christian receives from God, the more he sees himself a Debtor to free Grace, and the sense of his Debt, keeps his Heart Humble, but Presumption is bred of Pride. He who Presumes, Disdains; he think himself better than others, *Luke* 18.11. *God I thank thee, I am not as other Men are, nor as this Publican.* Feathers fly up, but Gold descends; he who hath this Golden Assurance, his Heart descends in Humility.\n\nQuest. 5. *What is it may excite us to look after Assurance?*\n\n*Resp.* To consider how sweet it is, and the noble and excellent effects it produceth.\n\n*Effect* 1. How sweet it is. This is the Manna in the Golden Pot; the white Stone; the Wine of Paradise which chears the Heart. How comfortable is God’s Smile! The Sun is more refreshing when it shineth out, that when it is hid in a Cloud; it is a praelibation and fore-tast of Glory, it puts a Man in Heaven before his time; none can know how delicious and ravishing it is, but such as have felt it, as none can know how sweet Hony is but they who have tasted it.\n\n2\\. The noble and excellent Effects it produceth. 1. *Assurance* will make us love God and Praise him. (1.) *Love* him: *Love* is the Soul of Religion, the Fat of the Sacrifice; and who can love God so as he who hath *Assurance?* The Sun reflecting its Beams on a burning Glass, makes the Glass burn that that is near to it. So *Assurance* (which is the reflection of Gods love upon the Soul) makes it burn in love to God. St. *Paul* was assured of Christ’s love to him, *Gal.* 2.20. *who* hath *loved me*; and how was his Heart fired with love? he valued and admired nothing but Christ, *Phil.* 3.8. as Christ was fastned to the Cross, so he was fastned to *Paul*’s Heart. (2.) *Praise* him. Praise is the Quit-rent we pay to the Crown of Heaven; who but he who hath *Assurance* of his Justification Man in a Swoon or Apoplexy Praise God that he is alive? Can a Christian staggering with Fears about his Spiritual Condition, praise God that he is elected and justified? No, *The living, the living, he shall praise thee,* Isa. 38.19. Such as are enliven’d with Assurance, they are the fittest Persons to sound forth Gods Praise.\n\n*Effect* 2. Assurance would drop Sweetness into all our Creature-Enjoyments; it would be as Sugar to Wine, an earnest of more; it gives a Blessing with the Venison; As Guilt imbitters our Comforts, it is like drinking out of a Wormwood Cup; So Assurance would indulcorate and sweeten all. Health, and the Assurance of Gods Love are sweet Riches, with the Assurance of a Kingdom are delectable: Nay, a Dinner of Green Herbs, with the Assurance of Gods Love, is Princely Fare.\n\n*Effect* 3. Assurance would make us Active and Lively in Gods Service; it would excite Prayer, quicken Obedience; as Diligence begets Assurance, so Assurance begets Diligence. Assurance will not (as the Papists say) breed *Security* in the Soul, but *Industry. Doubting* does *discourage* us in Gods Service, but the Assurance of his Favour breeds Joy, *And the Joy of the Lord is our strength,* Nehem. 8.10. Assurance makes us mount up to Heaven as Eagles in Holy Duties; it is like the Spirit in *Ezekiel*’s *Wheels,* that moved them and lifted them up. Faith would make us *Walk,* but Assurance would make us *Run*: We should never think we could do enough for God. Assurance would be as Wings to the Bird, as Weights to the Clock, to set all the Wheels of Obedience a running.\n\n*Effect* 4. Assurance would be a Golden Shield to beat back Temptation: Assurance Triumphs over Temptation: There are two sorts of Temptation Satan useth. 1. He tempts to *draw us to Sin*: Now the being assured of our Justification would make this Temptation vanish. What Satan, shall I Sin against him who hath loved me, and washed me in his Blood? Shall I return to Folly after God hath spoken Peace? Shall I weaken my Assurance, wound my Conscience, grieve my Comforter? Avoid Satan, Tempt no more. 2. Satan would make us question our Interest in God, he tells us we are Hypocrites, and God doth not love us. Now there is no such Shield against this Temptation as Assurance. What Satan, have I a real Work of Grace in my Heart, and the Seal of the Spirit to witness it, and dost thou tell me God doth not love me? Now I know thou art an Impostor, who goest about to disprove what I sensibly feel. If Faith resists the Devil, Assurance would put him to flight.\n\n*Effect* 5. Assurance would make us contented, though we have but a little in the World: He who hath *Enough* is *Content:* He who hath Sun-light is Content, though he wants Torch-light. A Man that hath Assurance hath enough: *In uno salvatore omnes florent gemmae ad salutem.* He hath the Riches of Christs Merit, of his Love, an Earnest of his Glory, he is fill’d with the Fulness of God, here is *enough,* and having *enough* he is *Content, Psal.* 16.5. *The Lord is the portion of my Inheritance: The Lanes are fallen unto me in a pleasant place, and I have a goodly Heritage.* Assurance will rock the Heart quiet; the reason of Discontent, is either because Men have no Interest in God, or do not know their Interest: St. *Paul, I know whom I have believed,* 2 Tim. 1.12. There was the Assurance of his Interest; and 2 *Cor.* 6.10. *As sorrowful, yet always rejoycing,* &c. There was his *Contentment*: Get but Assurance, and you will be out of the weekly Bill of Murmurers, you will be discontented no more. What can come amiss to him that hath Assurance God is his; Hath he lost a Friend? His Father lives; Hath he lost his only Child? God hath given him his only Son: Hath he Scarcity of Bread? God hath given him the finest of the Wheat, the Bread of Life. Are his Comforts gone? He hath the *Comforter.* Doth he meet with Storms on the Sea? He knows where to put in for Harbour. God is his Portion, and Heaven is his Haven. Thus Assurance gives sweet Contentment in every Condition.\n\n*Effect* 6. Assurance would *bear up the Heart* in *Sufferings,* it would make a Christian endure Troubles with Patience and Chearfulness (with Patience) *Heb.* 10.36. Ye *have need of Patience.* There are some Meats (we say) are hard of Digestion, and only a good Stomach will concoct them: Affliction is a Meat hard of Digestion, but Patience (like a good Stomach) will be able to digest it; and whence comes Patience but from Assurance? *Rom.* 5.5. *Tribulation worketh Patience, because the Love of God is shed abroad in our Hearts,* with chearfulness. Assurance is like the Mariners Lanthorn on the Deck, which gives light in a dark night. Assurance gives the light of Comfort in Affliction, *Heb.* 10.34. ye *took joyfully the spoiling of your Goods, knowing in your selves,* &c. there was Assurance. He that hath Assurance can rejoyce in Tribulation, he can gather Grapes of Thorns, and Hony out of the Lyons Carcass. Latimer, *When I sit alone, and can have a setled Assurance of the State of my Soul, and know that God is mine, I can Laugh at all Troubles, and nothing can daunt me.*\n\n*Effect* 7. Assurance would pacifie a troubled Conscience: He who hath a disturbed vexatious Conscience, carries an Hell about him, *Eheu quis intus Scorpio*! but Assurance cures the Agony, and allays the Fury of Conscience: Conscience that before was turned into a Serpent, now is like a Bee that hath Hony in its Mouth, it speaks Peace; *Tranquillus Deus tranquillat omnia,* Tertull. When God is pacified towards us, then Conscience is pacified. If the Heavens are quiet, and there are no Winds stirring thence, the Sea is quiet and calm. So if there be no Anger in Gods Heart, if the Tempest of his Wrath doth not blow, Conscience is quiet and serene.\n\n*Effect.* 8. Assurance would strengthen us against the Fear of Death; such as want it, cannot dye with Comfort, they are *in aequilibrio,* they hang in a doubtful Suspence, what shall become of them after Death: But he who hath Assurance, hath an 〈 in non-Latin alphabet 〉, an happy and joyful Passage out of the World; he knows he is passed from Death to Life; he is carried full sail to Heaven; though he cannot resist Death, yet 〈◊〉 overcomes it.\n\nQuest. 6. *What shall they do that want Assurance?*\n\n*Resp.* 1. Such as want Assurance, let them labour to find Grace; when the Sun denies light to the Earth, it may give forth its Influence: When God denies the light of his Countenance, he may give the Influence of his Grace.\n\nQuest. *How shall we know we have a real Work of Grace, and so have a right to Assurance?*\n\n*Resp.* If we can resolve two Queries: 1. Have we high Appretiations of Jesus Christ? 1 *Pet.* 2.7. *To you that believe he is precious,* Christ is 〈 in non-Latin alphabet 〉, all made up of Beauties and Delights; our Praises fall short of his Worth, and is like spreading Canvass upon Cloth of Gold. How precious is his Blood and Incense? The one pacifies our Conscience, the other Perfumes our Prayers: Can we say we have endearing Thoughts of Christ? Do we esteem him our Pearl of Price? Our bright Morning Star? Do we count all earthly Enjoyments but as (〈 in non-Latin alphabet 〉) Dung in comparison of Christ? *Phil.* 3.8. do we prefer the worst things of Christ, before the best things of the World; the Reproaches of Christ, before the Worlds Embraces, *Heb.* 11.26. *Quer.* 2. Have we the indwelling of the Spirit? 2 *Tim.* 1.14. *The Holy Ghost, which dwelleth in us.*\n\nQuest. *How may we know we have the indwelling presence of the Spirit?*\n\n*Resp.* Not by having sometimes good Motions stir’d up in us by the Spirit; it may work in us, yet not dwell; but by the *Sanctifying Power* of the Spirit on our Heart, the Spirit infuseth *Divinam Indolem,* a *Divine Nature*; it stamps its own impress and Effigies on the Soul, making the Complexion of it Holy. The Spirit ennobles and raiseth the Heart above the World; when *Nebuchadnezzar* had his Understanding given him, he grazed no longer amongst the Beasts, but returned to his Throne, and minded the Affairs of his Kingdom; when the Spirit of God dwells in a Man, it carries his Heart above the visible Orbs; it makes him *Superna anhelare,* thirst after Christ and Glory; if we can find this, then we have Grace, and so have a right to Assurance.\n\n2\\. If you want Assurance *wait for it*; if the Figures are graven on the Dial, it is but waiting a while and the Sun shines: When Grace is engraven in the Heart, it is but waiting a while and we shall have the Sun-shine of Assurance. *He that believes makes not haste,* Isa. 28.16. He will stay Gods leisure; say not God hath forsaken you, he will never lift up the light of his Countenance, but rather say as the Church, *Isa.* 8.17. *I will wait upon the Lord which hideth his face from the House of* Jacob. 1. Hath God waited for your Conversion, and will not you wait for his Consolation? How 〈◊〉 did he come a woing to you by his Spirit? He waited till his Head was fill’d with Dew: He cry’d as *Jer.* 13.27. *Wilt thou not be made clean, when shall it once be?* O Christian! did God wait for thy Love, and canst not thou wait for his? 2. Assurance is so sweet and precious, that it is worth waiting for, the price of it is above Rubies, it cannot be valued with the Gold of Ophir. Assurance of Gods Love is a Pledge of Election, ’tis the Angels Banquet; what other Joy have they? As *Micah* said, *Judges* 18.24. *What have I more?* So when God assures the Soul of his eternal purposes of Love, what hath he more to give? Whom God kisseth he Crowns. Assurance is 〈 in non-Latin alphabet 〉, The first Fruits of Paradise, one Smile of Gods Face, one Glance of his Eye, one Crumb of the hidden Manna, is so sweet a Delicious, that it deserves our waiting. 3. God hath given a Promise, that we shall not wait in vain, *Isa.* 49.23. *They shall not be ashamed that wait for me.* Perhaps God reserves this Cordial of Assurance for a fainting time; He keeps sometimes his best Wine till last. Assurance shall be reserved as an Ingredient to sweeten the bitter Cup of Death.\n\nQuest. 7. *How may deserted Souls be comforted, who are cast down for want of Assurance? They have the Day-star of Grace risen in their Souls; but as* Job *complains,* I went Mourning without the Sun, *Job* 30.28. *They go mourning for want of the Sun-light of Gods Face: Their Joy is eclipsed, They walk in darkness and see no light,* Isa. 50.10. *How shall we comfort such as lye Bleeding in Desertion, and are cast down for want of Assurance?*\n\n*Resp.* 1. Want of Assurance shall not hinder the Success of the Saints Prayers. Sin lived in, doth *ponere obicem,* put a Bar to our Prayer; but want of Assurance doth not hinder Prayer; we may go to God still in an humble fiducial manner: A Christian perhaps may think, because he doth not see Gods smiling Face, therefore God will not hear him. This is a mistake, Psal. 31.22. *I said in my hast, I am cut off from before thine eyes, nevertheless thou heardest the voice of my Supplication▪* If we pour out Sighs to Heaven, God hears every Groan; though he doth not shew us his Face, he may lend us his Ear.\n\n2\\. Faith may be strongest when Assurance is weakest; the Woman of *Canaan* had no Assurance, but a Glorious Faith, *O Woman, Great is thy Faith,* Mat. 15.28. *Rachel* was more Fair, but *Leah* was more Fruitful. Assurance is more fair and lovely to look upon, but a fruitful Faith God sees is better for us, *John* 20.28. *Blessed are they that Believe and feel not.*\n\n3\\. When God is out of sight, yet he is not out of Covenant, *Psalm* 89.28. *My Covenant shall stand fast.* Though a Wife doth not see her Husbands Face in many Years, yet the Marriage Relation holds, and he will come again to her after a long Voyage. God may be gone from the Soul in Desertion, but the Covenant stands fast, *Isa.* 54.10. *The Covenant of my Peace shall not be removed. Quer.* But this Promise was made to the Jews, and doth not belong to us. Yes, Verse 17. *This is the Heritage of the Servants of the Lord.* This is made to all the Servants of God, them that are now living, as well as those who lived in the time of the Jews.\n\nQuest. 8. *What should we do to get Assurance?*\n\n*Resp.* 1. Keep a pure Conscience, let no Guilt lie upon the Conscience unrepented of; God Seals no Pardons before Repentance; God will not pour in the Wine of Assurance into a foul Vessel, *Heb.* 10.22. *Let us draw near in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience.* Guilt clips the Wings of Comfort; he who is conscious to himself of *Secret Sins,* cannot draw near to God in full Assurance; he cannot call God Father but Judge; keep Conscience as clear as your Eye, that no dust of sin fall into it.\n\n2\\. If you would have Assurance, be much in the Actings of Grace, 1 *Tim.* 4.7. *Exercise thy self unto Godliness.* Men grow rich by Trading; by Trading in Grace we grow rich in Assurance, 2 *Pet.* 1.10. *Make your Election sure.* How? *Add to your Faith Vertue,* and *to Vertue Knowledge.* Keep Grace upon the Wing, it is the lively Faith flourisheth into Assurance; no Man will set up a great Sail in a small Boat, but in a large Vessel: God sets up the Sail of Assurance in an Heart enlarged in Grace.\n\n3\\. If you would have Assurance, cherish the Holy Spirit of God. When *David* would have Assurance, he Prays, *Take not away thy Spirit from me,* Psal. 51.11. He knew it was the Spirit only that could make him hear the Voice of Joy: The Spirit is 〈 in non-Latin alphabet 〉, the Comforter, he seals up Assurance, 2 *Cor.* 1.22. therefore make much of the Spirit, do not grieve it: As *Noah* opened the Ark to receive the Dove, so should we open our Hearts to receive the Spirit. This is the Blessed Dove which brings an Olive branch of Assurance in its Mouth.\n\n4\\. Let us lye at the Pool of the Ordinances, frequent the Word and Sacrament, *Cant.* 2. He brought me to the Banqueting House, and his Banner over me was Love. The blessed Ordinances are the Banqueting House, where God displays the Banner of Assurance. The *Sacrament* is a *Sealing Ordinance,* Christ made himself known to his Disciples in the breaking of Bread: So in the Holy Supper in the breaking of Bread, God makes himself known to us to be our God and Portion.\n\nQuest. 9. *How should they carry themselves who have Assurance?*\n\n*Resp.* 1. If you have Assurance of your Justification, do not abuse Assurance. 1. ’Tis an abusing of Assurance, when we grow more remiss in Duty; as the Musician having Mony thrown him, leaves off playing. By Remisness or intermitting the Exercises of Religion, we grieve the Spirit, and that is the way to have an Imbargo laid upon our Spiritual Comforts. 2. We abuse Assurance when we grow Presumptuous and less fearful of sin. What? because a Father gives his Son an Assurance of his Love, and tells him he will entail his Land upon him, shall the Son therefore be Wanton and Dissolute? This were the way to lose his Fathers Affection, and make him cut off the Entail; it was an Aggravation of *Solomon*’s Sin, *His Heart was turned away from the Lord, after he had appeared to him twice,* 1 Kings 11.9. ’Tis bad to sin when one wants Assurance, but it is worse to sin when one hath it. Hath the Lord seal’d his Love with a Kiss? Hath he left a Pawn of Heaven in your Hands, and do you thus requite the Lord? Will you sin with Manna in your Mouth? Doth God give you the sweet Clusters of Assurance to feed on, and will you return him wild Grapes? It much pleaseth Satan, either to see us want Assurance, or abuse it. This is to abuse Assurance, when the Pulse of our Soul beats faster in Sin and slower in Duty.\n\n2\\. If you have Assurance, admire this stupendious Mercy. You deserv’d that God should give you Gaul and Vinegar to drink, and hath he made the Hony-Comb of his Love to drop upon you? O fall down and adore his Goodness, say, *Lord, How is it that thou shouldest manifest thy self to me, and not to other Believers!* Those whom thou lovest as the Apple of thine Eye, yet thou holdest them in Suspence, and givest them no Assurance of thy Love; though thou hast given them the new Name, yet not the White stone; though they have the *Seed of▪ Grace,* yet not the *Oyl of Gladness*; though they have the *Holy Ghost* the *Sanctifier,* yet not the *Holy Ghost* the *Comforter.* Lord, whence is it that thou shouldest manifest thy self to me, and make thy Golden Beams of Assurance shine upon my Soul? O admire God! this will be the Work of Heaven.\n\n3\\. Let your Hearts be endeared in Love to God; If God gives his People Correction, they must love him, much more when he gives them Assurance. Psal. 31.23. *O love the Lord ye his Saints.* Hath God brought you to the Borders of *Canaan,* given you a Bunch of Grapes, crown’d you with loving Kindness, confirm’d your Pardon under the Broad Seal of Heaven? How can you be frozen at such a Fire? How can you choose but be turn’d into Seraphins Burning in Divine Love: Say as *St. Austin, Animam meam odio Haberem,* I would hate my own Soul, if I did not find it loving God. Give God the Cream and Quintessence of your Love, and shew your Love, by being willing to lose all for his Sake.\n\n4\\. If you have Assurance, improve it for Gods Glory, several ways; 1. By encouraging such as are yet unconverted; Tell them how sweet this hidden Manna is; Tell them what a good Master you serve, what Vails you have had; Tell them God hath carried you to the Hill of Myrrhe, to the Mountains of Spices; He hath given you not only a Prospect of Heaven but an Earnest: O perswade Sinners, by all the Love and Mercy of God, that they would enroll their Names in his Family, and cast themselves upon him for Salvation. Tell them God hath met with you, and unlock’d the Secrets of Free Grace, and assured you of a Land flowing with those infinite Delights which Eye hath not seen. Thus by telling others what God hath done for your Soul, you may make them in love with the ways of God, and cause them to turn Proselytes to Religion. 2. Improve Assurance by comforting such as want it; Be as the good *Samaritan,* pour Wine and Oyl into their Wounds. You who have Assurance, are gotten as it were to the Haven, you are sure of your Happiness; but do you not see others who are struggling with the Waves of Temptation and Desertion, and are ready to sink? O now Sympathize with them, and do what you can to comfort them when they are in this deep Ocean, 2 *Cor.* 1.6. *Whether we be comforted it is for your Consolation.* The comfortable experience of one Christian being communicated to another, doth much revive and bear up his fainting Heart; *Our Comfort,* saith the Apostle, *is for your Consolation.* 3. Improve Assurance by walking more Heavenly; you should Scorn these things below; you who have an Earnest of Heaven, should not be too Earnest for the Earth: You have Angels Food, and it becomes not you, with the Serpent, to lick the Dust. The Wicked are all for Corn, Wine and Oyl, but you have that which is better; God hath lifted up the Light of his Countenance: Will you hanker after the World, when you have been feeding upon the Grapes and Pomegranates of the Holy Land? Do you now Lust after the Garlick and Onions of *Egypt,* when you are Cloathed with the Sun, will you set the Moon and Stars above you? O let them scramble for the World, who have nothing else but Husks to feed on. Have you assurance of Heaven, and is not that enough? Will not a Kingdom satisfie you? Such as are high in Assurance, should be in the Altitudes, live above the World. 4. Improve Assurance by a Chearful Walking: It is for Condemn’d Persons to go hanging down their Head; but hast thou thy Absolution? Doth thy God smile on thee? Chear up, 2 *Sam.* 13.4. *Why art thou, being the King’s Son, Lean?* Art thou the King’s Son? hath God assured thee of thy Adoption, and art thou sad? Assurance should be an Antidote against all Trouble: What though the World hate thee, yet thou art assur’d that thou art one of Gods Favourites. What though there is but *little Oyl* in the Cruse, and thou art low in the World, yet thou art high in Assurance; O then rejoyce. How Musical is the Bird! How doth it chirp and sing, that knows not where to pick up the next Crumb! And shall they be sad and discontented, who have God’s Bond to assure them of their daily Bread, and his Love to assure them of Heaven? But certainly, those who have Assurance cannot but be of a Sanguine Complexion.\n\n5\\. If you have an Assurance of Salvation, let this make you long after a Glorified State: He who hath an Earnest in his Hand, desires the whole Sum to be paid: That Soul who hath *tasted how sweet the Lord is,* should long for a fuller enjoyment of him in Heaven. Hath Christ put this Ring of Assurance on thy Hand, and so espoused thee to himself, how shouldst thou long for the Marriage Supper of the Lamb, *Rev.* 19.9. O Christian, think with thy self, if a glimpse of Heaven, a smile of God’s Face be so sweet, what will it be to be ever sunning thy self in the Light of God’s Countenance! Certainly, you who have an Assurance of your Title to Heaven, cannot but desire Possession. Be content to Live, but willing to Dye.\n\n6\\. If you have Assurance, be careful you do no not lose it; keep it, *for it is your Life,* viz.[^1] the comfort of your Life. Keep Assurance 1*st* by Prayer, *Psal.* 36.10. *O continue thy Loving Kindness*; Lord continue Assurance; do not take away this Privy Seal from me. 2*dly,* Keep Assurance by Humility: Pride estrangeth God from the Soul; when you are high in Assurance, be low in Humility. St. *Paul* had Assurance, and he Baptizeth himself with this Name, *Chief of Sinners,* 1 *Tim.* 1.15. The Jewel of Assurance is best kept in the Cabinet of an Humble Heart.\n\n[^1]: Bene esse."},{"number":39,"title":"Of PEACE","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"1 *Pet.* 1.2. Grace unto you, and Peace be multiplied.\n\nHaving spoken of the first Fruit of Sanctification, Assurance, I proceed to the Second, *viz. Peace, Peace be Multiplied.*\n\nQuest. *What are the several species or kinds of Peace?*\n\n*Resp.* Peace in Scripture is compar’d to a River, *Isa.* 66.12. this River parts it self into Two Silver Streams.\n\n1\\. There is an External Peace, and that is either 1. *Aeconomical,* Peace in a Family. 2. *Political,* Peace in the State. Peace is the Nurse of Plenty, *Psal.* 147.14. *He maketh Peace in thy Borders, and filleth thee with the finest of the Wheat.* How pleasant is it when the Waters of Blood begin to asswage, and we can see the Windows of our Ark open, and the Dove returning with an Olive-branch of Peace? 3. Ecclesiastical Peace, Peace in the Church. Its Unity in Trinity is the greatest Mystery in Heaven, and Unity in Verity the greatest Mercy on Earth. Peace Ecclesiastical stands in opposition to Schism and Persecution.\n\n2\\. A Spiritual Peace, which is Two-fold, Peace above us, or Peace with God; and Peace within us, or Peace with Conscience: This is Superlative; other Peace may be lasting, this is everlasting.\n\nQuest. 2. *Whence comes this Peace?*\n\n*Resp.* This Peace hath the whole Trinity for its Author. 1. God the Father is *the God of Peace,* 1 Thes. 5.23. 2. God the Son is the *Prince of Peace,* Isa. 9.6. 3. Peace is said to be the *fruit of the Spirit,* Gal. 5.22.\n\n1\\. God the Father is the *God of Peace.* As he is the God of Order, 1 *Cor.* 14.33. so the God of Peace, *Phil.* 4.9. This was the form of the Priests blessing the People, *Numb.* 6.26. *The Lord give thee Peace.*\n\n2\\. God the Son is the *Purchaser of Peace.* He hath made Peace by his Blood, *Col.* 1.20. *Having made Peace by the Blood of his Cross.* The Attonement *Aaron* made for the People when he entred into the Holy of Holies with Blood, was a Type of Christ our High Priest, who hath by his Sacrifice pacified his angry Father, and made Attonement for us. Christ purchased our Peace upon hard terms, his Soul was in an *Agony,* while he was travailing to bring forth Peace to the World.\n\n3\\. Peace is a *fruit* of the *Spirit.* He *seals up Peace to the Conscience*; the Spirit *clears up the work of Grace* in the Heart, from whence ariseth Peace. There was a Well of Water near *Hagar,* but she did not see it, therefore wept. A Christian hath Grace, but doth not see it, therefore Weeps. Now the Spirit discovers this *Well of Water,* it enables Conscience to witness to a Man that he hath the real work of Grace, and so Peace flows into the Soul. Thus you see whence this Peace comes; the Father decrees it, the Son purchaseth it, the Holy Ghost applies it.\n\nQuest. 3. *Whether such as are destitute of Grace, may have Peace?*\n\n*Resp.* No. Peace flows from *Sanctification,* but they being unregenerate, have nothing to do with Peace, *Isa.* 57.21. *There is no Peace (saith my God) to the Wicked:* They may have a *Truce,* but no *Peace.* God may forbear the Wicked a while, and stop the Roaring of his Cannon; but though there be a *Truce,* yet no Peace. The Wicked may have something which looks like Peace, but is not. They may be fearless and stupid; but there is a great difference between a stupified Conscience, and a pacified Conscience, *Luke* 11.21. *When a strong Man keeps his Palace, his Goods are in Peace.* This is the Devils Peace; he rocks Men in the Cradle of Security, he cries Peace, Peace, when Men are upon the Precipice of Hell. The seeming Peace a Sinner hath, is not from the knowledg of his Happiness, but the ignorance of his Danger.\n\nQuest. 4. *What are the Signs of a false Peace?*\n\n*Resp.* 1. A false Peace hath much Confidence in it, but this Confidence is Conceit. The Sinner doth not doubt of Gods Mercy, from which presumptuous Confidence ariseth some kind of quiet in the Mind. The same Word in the Hebrew, *Gasal,* signifies both Confidence and Folly. Indeed a Sinners Confidence is Folly. How confident were the Foolish Virgins?\n\n2\\. False Peace separates those things which God hath joyned together: God joyns Holiness and Peace, but he who hath a false Peace separates these Two. He lays claim to Peace, but banisheth Holiness, *Deut.* 29.19. *I shall have Peace, though I walk in the imagination of my Heart, to add Drunkenness to Thirst.* The Wicked are loose and vain, and yet thank God they have Peace: A Delusion. You may as well suck Health out of Poison, as Peace out of Sin.\n\n3\\. False Peace is not willing to be Tried; a sign they are bad Wares, which will not endure the Light; a sign a Man hath stolen Goods when he will not have his House Searched. A false Peace cannot endure to be tryed by the Word: The Word speaks of an humbling and refining work upon the Soul before Peace; false Peace cannot endure to hear of this: The least trouble will shake this Peace, it will end in despair. In a false Peace, Conscience is asleep, but when this Lion of Conscience shall be awaken’d at Death, then it will roar upon a Man, he will be a Terror to himself, and be ready to lay violent Hands upon himself.\n\nQuest. 5. *How shall we know that ours is a true Peace?*\n\n*Resp.* 1. True Peace flows from Union with Christ; *Communio fundatur in unione.* The Graft or Cien must first be inoculated into the Tree, before it can receive Sap and Nourishment from it: So we must first be ingrafted into Christ, before we can receive Peace from him. Have we Faith? By Holiness we are made like Christ; by believing we are made one with Christ, and being in Christ, we have Peace, *John* 16.33.\n\n2\\. True Peace flows from Subjection to Christ; where Christ gives Peace, there he sets up his Government in the Heart, *Isa.* 9.7. *Of his Government and Peace there shall be no end.* Christ is called *a Priest upon his Throne,* Zach. 6.13. Christ as a Priest makes Peace, but he will be a Priest upon his Throne; he brings the Heart in subjection to him. If Christ be our Peace, he is our Prince, *Isa.* 9.6. Whenever Christ pacifies the Conscience, he subdues the Lust.\n\n3\\. True Peace is after Trouble. First, God lets loose a Spirit of Bondage, he convinceth and humbleth the Soul; then he speaks Peace. Many say they have Peace; but is this Peace before a Storm or after it? True Peace is after Trouble. First there was the *Earthquake,* and then the *Fire,* and then the *still small Voice,* 1 Kings 19.11. Thou who never hadst any legal Bruisings, mayest suspect thy Peace; God pours the Golden Oyl of Peace into Broken Hearts.\n\nQuest. 6. *Whether have all Sanctified Persons this Peace?*\n\n*Resp.* They have a Title to it; they have the Ground of it; Grace is the Seed of Peace, and it will in time turn to Peace, as the Blossoms of a Tree to Fruit, Milk to Cream. They have a Promise of it, *Psal.* 29.11. *The Lord will bless his People with Peace*: They may have Peace with God, though not Peace in their own Conscience; they have the initials and beginnings of Peace. There is a secret Peace the Heart hath in serving God, such Meltings and Enlargements in Duty, as do revive the Soul, and bear it up from sinking.\n\nQuest. 7. *But why have not all Believers the full enjoyment and possession of Peace? Why is not this Flower of Peace fully ripe and blown?*\n\n*Resp.* Some of the Godly may not have so full a degree of Peace. 1. Through the fury of Temptation; the Devil if he cannot destroy us, he will disturb us: Satan disputes against our Adoption; he would make us question the work of Grace in our Hearts, and so *troubles the Waters* of our Peace: Satan is like a subtil Cheater, who if he cannot make a Mans Title to his Land void, yet he will put him to many troublesom Suits in Law. If Satan cannot make us Ungodly, he will make us unquiet: Violent Winds make the Sea rough and stormy; the Winds of Temptation blowing, disturb Peace of Spirit, and put the Soul into a Commotion. 2. The Godly may not enjoy Peace, through mistake and misapprehension about Sin. They find so much Corruption, that sure if there were Grace, there would not be such strong Workings of Corruption: Whereas this should be so far from discouraging Christians, and hindering their Peace, that it is an Argument for them. Let me ask, whence is it that you feel Sin? no Man can feel Sin but by Grace. A wicked Man is insensible; lay an 100 weight upon a Dead Man, he doth not complain, but the being sensible of Corruption, argues a Gracious Principle, *Rom.* 7.21. Again, whence is it that there is a Combat with Sin, but from the Life of Grace? *Gal.* 5.17. Dead things cannot Combat. Whence is it that the Saints weep for Sin? what are these Tears, but Seeds of Faith? The not understanding of this, hinders a Christians Peace. 3. The Godly may not injoy Peace through remisness in Duty; they *leave* their first Love. When Christians abate their fervency, God abates their Peace; if you slacken the Strings of a Viol, the Musick is spoil’d; if Christians slacken in Duty, they spoil the sweet Musick of Peace in their Souls. As the Fire decays, so the Cold increaseth; as Fervency in Duty abates, so our Peace cools.\n\n*Use.* Labour for this blessed Peace, Peace with God and Conscience; Peace with Neighbour Nations is sweet, *Pax una Triumphis innumeris melior,* the Hebrew Word 〈 in non-Latin alphabet 〉 Peace comprehends all Blessings, it is the Glory of a Kingdom; a Princes Crown is more Beautiful when it is hung with the white Lilly of Peace, than when it is set with the Red Roses of a Bloody War: O then how sweet is Peace of Conscience! it is a Bulwark against the Enemy, *Phil.* 4.7. 〈 in non-Latin alphabet 〉 it shall keep you as in a Garrison; you may throw out the Gantlet, and bid defiance to Enemies: It is the Golden Pot and the Manna, it is the first Fruits of Paradise. It is *still Musick*; for want of this a Christian is in continual fear; he doth not take that comfort in Ordinances. *Hannah* went up to the Feast at *Jerusalem,* but she wept and did not eat, 1 *Sam.* 1.7. So a poor dejected Soul goes to an Ordinance, but doth not eat of the Feast; he weeps and doth not eat. He cannot take that comfort in Worldly Blessings, Health, Estate, Relations; he wants that inward Peace which should be as Sawce to sweeten his Comforts. O therefore labour for this blessed Peace, consider the noble and excellent effects of it. First, It gives boldness at the Throne of Grace; Guilt of Conscience clips the Wings of Prayer, it makes the Face Blush, and the Heart: But when a Christian hath some lively apprehensions of God’s Love, and the Spirit whispering Peace, then he goes to God with boldness, as a Child to his Father, *Psal.* 25.1. *Unto thee O Lord I lift up my Soul.* Time was when *David*’s Soul was bowed down, *Psal.* 38.6. *I am bowed down greatly.* But now the case is alter’d, he will lift up his Soul to God in a way of Triumph; whence was this? God had spoken Peace to his Soul, *Psal.* 26.3. *Thy loving Kindness is before mine Eyes.* 2. This Divine Peace fires the Heart with Love to Christ; Peace is the result of Pardon; he who hath a Pardon seal’d, cannot choose but love his Prince. How endeared is Christ to the Soul! now Christ is precious indeed. O saith the Soul, how sweet is this *Rose of* Sharon! Hath Christ waded through a Sea of Blood and Wrath to purchase my Peace, hath he not only made Peace, but spoke Peace to me; how should my Heart ascend in a fiery Chariot of Love, how willing should I be to do and suffer for Christ! 3. This Peace quiets the heart in Trouble, *Mic.* 5.5. This Man shall be the Peace when the Assyrian shall come into our Land, and tread in our Palaces. The Enemy may invade our Palaces, but not our Peace; this Man Christ shall be the Peace. When the Head akes, the Heart may be well; when Worldly troubles assault a Christian, his Mind may be in Peace and Quiet, *Psal.* 4.8. *I will lay me down in Peace, and Sleep.* ’Twas now a sad time with *David,* he was flying for his Life from *Absalom*; it was no small Afflicton to think that his own Son should seek to take away his Fathers Life and Crown: *David* wept and covered his Face, 2 *Sam.* 15.30. Yet at this time saith he, *I will lay me down in Peace and Sleep.* He had trouble from his Son, but Peace from his Conscience: *David* could sleep upon the soft Pillow of a good Conscience: This is a Peace worth getting.\n\nQuest. 8. *What shall we do to attain this blessed Peace?*\n\n*Resp.* 1. Let us ask it of God; he is the God of Peace, he beats back the roaring Lion, he stills the raging of Conscience: If we could call all the Angels out of Heaven, they could not speak Peace without God. The Stars cannot make Day without the Sun; none can make day in a dark Deserted Soul, but the Sun of Righteousness; as the Wilderness cannot water it self, but remains dry and parched, till the Clouds drop their Moisture, so our Hearts cannot have Peace till he infuse and drop it upon us by his Spirit. Therefore pray, Lord, thou who art the God of Peace, create Peace, thou who art the Prince of Peace, command it. Give me that Peace which may sweeten trouble, yea, the bitter Cup of Death.\n\n2\\. If you would have Peace, make War with Sin. Sin is the *Achan* that troubles us; the *Trojan Horse.* 2 Kings 9.22. *When* Joram *saw* Jehu, *he said, is it Peace* Jehu? *And he answered what Peace, so long as the Whoredoms of thy Mother* Jezabel *and her Witchcrafts are so many?* What Peace, as long as Sin remains unmortified? If you would have Peace with God, break the League with Sin. Give battel to Sin, it is a most just War, God hath proclaimed it. Nay, he hath promised us Victory, *Sin shall not have Dominion, Rom.* 6. No way to Peace but by maintaining a War with Sin, *Pax nostra Bellum contra Daemonem,* Tert. When *Sampson had slain the Lion,* there came Hony out of the Lion: By Slaying Sin, we get this Hony of Peace.\n\n3\\. Go to Christs Blood for Peace. Some go to fetch their Peace from their own Righteousness, not Christs; they go for Peace to their Holy Life, not Christ’s Death. If Conscience be troubled, they strive to quiet it with their Duties; this is not the right way to Peace: Duties must not be neglected, nor yet idolized. Look up to the Blood of Sprinkling, *Heb.* 12.24. That Blood of Christ which pacified God, must pacifie Conscience; Christ’s blood being suck’d in by Faith gives Peace, *Rom.* 5.1. *Being justified by Faith, we have Peace with God.* No Balm to cure a Wounded Conscience, but the Blood of Christ.\n\n4\\. Walk closely with God. Peace flows from Purity, *Gal.* 6.16. *As many as walk according to this Rule, Peace be on them*: In the Text, Grace and Peace are put together. Grace is the Root and Peace is the Flower. As Balm-Water drops from the Limbeck, so Divine Peace comes out of the Limbeck of a Gracious Heart. Walk very Holily; God’s Spirit is first a Refiner before a Comforter.\n\n*Bran.* 2. You who have this Peace, Peace above, Peace within, labour to keep it; it is a precious Jewel, do not lose it. ’Tis sad to have the League of National Peace broken, but it is worse to have the Peace of Conscience broken: Oh preserve this Peace. First, Take heed of Relapses; hath God spoken Peace, do not turn again to Folly, *Psal.* 85.8. Besides the Ingratitude, there’s folly in Relapses; it was long ere God was reconciled, and the Breach made up, and will you again Eclipse and Forfeit your Peace? Hath God heal’d the wound of Conscience, and will you tear it open again? Will you break another Vein, will you cut a new Artery? This is returning indeed to folly. What Madness is it to meddle again with that Sin, which will breed the Worm of Conscience! Secondly, Make up your Spiritual Accounts daily: See how Matters stand between God and your Souls, *Psal.* 77.6. *I commune with my own Heart:* Often Reckonings keep God and Conscience Friends; do with your Hearts as you do with your Watches, wind them up every Morning by Prayer, and at Night examine whether your Hearts have gone true all the day, whether the Wheels of your Affections have moved swiftly towards Heaven: Oh call your selves often to account; keep your Reckonings even, and that is the way to keep your Peace."},{"number":40,"title":"Of JOY","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"*Gal. 5.22.* The Fruit of the Spirit is Joy.\n\nThe third Fruit of Justification, Adoption and Sanctification, is, Joy in the *Holy Ghost.* Joy is the setting the Soul upon the Top of a Pinacle, ’tis the Cream of the sincere Milk of the Word.\n\nQuest. 1. *What is this Joy?*\n\n*Resp.* Spiritual Joy is a sweet and delightful Passion, arising from the Apprehension and Feeling of some Good, whereby the Soul is supported under present Troubles, and fenced against future Fear.\n\n1\\. *It is a Delightful Passion.*] So it is contrary to Sorrow, which is a Perturbation of Mind, whereby the Heart is perplexed and cast down. Joy is a sweet and pleasant Affection, which easeth the Mind, Exhilarates and Comforts the Spirits.\n\n2\\. *It ariseth from the Feeling of some Good.*] Joy is not a Fancy, or bred of Conceit, but is Rational, and ariseth from the feeling of some Good (*viz.*) The Sense of Gods Love and Favour. Joy is so Real a thing, that it makes a sudden Change in a Person; it turns Mourning into Melody: As in Spring time, when the Sun comes to our Horizon, it makes a sudden Alteration in the Face of the Universe; the Birds sing, the Flowers appear, the Fig-tree puts forth her green Figs; every thing seems to rejoyce and put off its Mourning, as being revived with the sweet Influence of the Sun: so when the Sun of Righteousness ariseth on the Soul, it makes a sudden Alteration, and the Soul is infinitely rejoyced with the Golden Beams of Gods Love.\n\n3\\. *By it the Soul is supported under present Troubles.*] Joy stupifies and swallows up Troubles; it carries the Heart above them, as the Oyl swims above the Water.\n\n4\\. *The Heart is fenced against future Fear.*] Joy is both a Cordial and an Antidote; it is a Cordial which gives present Relief to the Spirits when they are Sad; and an Antidote, it fenceth off Fear of approaching Danger, *Psal.* 23.4. *I will fear no Evil, for thou art with me, thy Rod and thy Staff comfort me.*\n\nQuest. 2. *How is this Joy wrought?*\n\n*Resp.* 1. It ariseth partly from the Promise: As the Bee lyes at the Breast of the Flower, and sucks out the Sweetness of it, so Faith lyes at the Breast of a Promise and sucks out the Quintessence of Joy, *Psal.* 94.19. *Thy Comforts delight my Soul*; that is, the Comforts which distill from the Limbeck of the Promises.\n\n2\\. The Spirit of God (who is called 〈 in non-Latin alphabet 〉, *the Comforter,* John 14.26.) doth sometimes drop in this Golden Oyl of Joy into the Soul; the Spirit whispers to a Believer the Remission of his Sin, and sheds Gods Love abroad into the Heart, *Rom.* 5.5. whence flows infinite Joy and Delight.\n\nQuest. 3. *What are the Seasons when God doth usually give his People these Divine Joys?*\n\n*Resp.* Five Seasons: 1. Sometimes at the *Blessed Supper*; the Soul oft comes Weeping after Christ in the Sacrament, and God sends it away Weeping for Joy. The *Jews* had a Custom at their Feasts, they pour’d Oyntment on their Guests and kissed them. In the Eucharist God often pours the Oyl of Gladness on the Saints, and Kisseth them with the Kisses of his Lips. There are two grand Ends of the Sacrament, the strengthening of Faith, and the flourishing of Joy: Here in this Ordinance God displays the Banner of his Love: Here Believers taste not only Sacramental Bread, but hidden Manna. [Caution, Not that God always meets the Soul with Joy.] He may give Increase of Grace, when not Increase of Joy; but oftentimes he pours in the Oyl of Gladness, and gives the Soul a Privy Seal of his Love; as Christ made himself known in the breaking of Bread.\n\n2 *Season.* Before God calls his People to Suffering, *Acts* 23.11. *Be of good Cheer,* Paul. When God was about to give *Paul* a Cup of Blood to drink, he spiced it with Joy, 2 Cor. 1.5. *As the Sufferings of Christ abound in us, so our Consolation also aboundeth.* This made the Martyrs Flames, Beds of Roses; when *Stephen* was Stoning, he saw Heaven open, and the Sun of Righteousness shined in his Face: God Candies our Wormwood with Sugar.\n\n3 *Season.* After sore Conflicts with *Satan Satan* is the Red Dragon who troubleth the Waters; he puts the Soul into Frights, makes it believe that it hath no Grace, and that God doth not love it: Though Satan cannot blot out a Christians Evidence, yet he may cast such a Mist before his Eyes that he cannot read it. Now when the Soul hath been bruised with Temptation, God will Comfort this bruised Reed. He now gives Joy *Ad corroborandum Titulum,* to confirm a Christians Title to Heaven. After Satans Fiery Darts, comes the White Stone; no better Balm to heal a Tempted Soul than the Oyl of Gladness: As after Christ was Tempted, then came an Angel to Comfort him.\n\n4 *Season.* After Desertion: Desertion is a poysoned Arrow shoots to the Heart, *Job* 6.4. God is call’d a Fire and a Light, the deserted Soul feels the Fire, but doth not see the Light; it cries out as *Asaph,* Psal. 77.8. *Is his Mercy clean gone?* Now when the Soul is in this case, and ready to faint away in Despair, God shines upon the Soul, and gives it some Apprehension of his Favour, and turns the shadow of Death into the light of the Morning. God keeps his Cordials for a time of Fainting. Joy after Desertion is like a Resurrection from the Dead.\n\n5 *Season.* At the hour of Death, such as have had no Joy in their Life-time, God puts in this Sugar in the bottom of the Cup, to make their Death sweet. Now at the last hour, when all other Comforts are gone, God sends the Comforter; and when their Appetite to Meat fails, God feeds them with hidden Manna. Sure, as the Wicked, before they dye, have some Apprehensions of Hell and Wrath in their Conscience, so the Godly have some Fore-tasts of Gods Everlasting Favour; though sometimes their Disease may be such, and their Animal Spirits may be so oppressed, that they cannot express what they feel. *Jacob* laid himself to sleep on a stone, where he saw a Vision, a Ladder, and the Angels ascending and descending; so when the Saints lay themselves down, to sleep the sleep of Death, they have often a Vision; they see the Light of Gods Face▪ and have the Evidences of his Love sealed up to them for ever.\n\nQuest. 4. *What are the Differences between Worldly Joys and Spiritual?*\n\n*Resp.* The Gleanings of the one are better than the Vintage of the other.\n\n1\\. Spiritual Joys help to make us better, Worldly Joys do often make us worse, *Jer.* 22.21. *I spake to thee in thy Prosperity, and thou saidst, I will not hear.* Pride and Luxury are the two Worms bred of Worldly Pleasure, *Hos.* 4.11. *Wine takes away the Heart.* ’Tis *fomentum libidinis,* Aug. The Inflamer of Lust. As Satan entred in the *Sop,* so often in the *Cup.* But Spiritual Joy makes one better; it is like Cordial Water, which (as Physicians say) doth not only cheer the Heart, but Purges out the noxious Humours; so Divine Joy is Cordial Water, which doth not only Comfort, but Cleanse; it makes a Christian more Holy; it causeth an Antipathy against Sin; it infuseth strength to do and suffer, *Neh.* 8.10. *The Joy of the Lord is your strength.* As some Colours do not only delight the Eye, but strengthen the Sight; so the Joys of God do not only refresh the Soul, but strengthen it, *The Joy of the Lord is your strength.*\n\n2\\. Spiritual Joys are inward, they are Heart-Joys, *John* 16.22. *Your Heart shall rejoyce. Seneca* saith, True Joy *latet in profundo,* it is hidden within. Worldly Joy is *in Superficie,* it lyes in the out-side, like the Dew that wets the Leaf, 2 *Cor.* 5.12. who *Rejoyce in appearance,* in the Greek 〈 in non-Latin alphabet 〉, in the Face. It goes no farther than the Face, ’tis not within; *In Laughter the Heart is sad.* Like a House which hath a gilded Frontispiece, but all the Rooms within are hung in Mourning. But Spiritual Joy lies most within, *Your Heart shall rejoyce.* Divine Joy is like a Spring of Water which runs under Ground; a Christian doth 〈 in non-Latin alphabet 〉, others can see his Sufferings, but they see not his Joy, Prov. 14.10. *A Stranger intermeddleth not with his Joy.* This Joy is hidden Manna, hid from the Eye of the World; he hath still Musick which others hear not, the Marrow lyes within, the best Joy is within in the Heart.\n\n3\\. Spiritual Joys are sweeter than others, better than Wine, *Cant.* 1.2. They are a Christians Festival; They are the golden Pot and the Manna; They are so sweet that they make every thing else sweet; sweeten Health, Estate, as sweet Water poured on Flowers makes them more Fragrant and Aromatical. Divine Joys are so Delicious and Ravishing, that they do very much put our Mouth out of Taste to earthly Delights; as he who hath been drinking Spirits of Alkermes, tasts little-sweetness in Water. *St. Paul* had tasted these Divine Joys, and his Mouth was out of taste to Wordly things: The World was Crucified to him, *Gal.* 6.14. it was like a dead thing, he could find no sweetness in it.\n\n4\\. Spiritual Joys are more pure, they are not tempered with any bitter Ingredients; a Sinners Joy is mix’d dregs, is imbittered with Fear and Guilt; the Wolf feeds in the Breast of his Joy; he drinks Wormwood Wine: But Spiritual Joy is not muddied with Guilt, but like a Christal stream runs pure; it is all Spirits and Quintessence; it is Joy and nothing but Joy; ’tis a Rose without Prickles; it is Honey without the Wax.\n\n5\\. These are satisfying and filling Joys, *John* 16.24. *Ask that your Joy may be full.* Worldly Joys can no more fill the Heart, than a drop can fill a Cistern; they may please the Pallat or Fancy, (*Plato* calls them Pictures of Joy) not satisfie the Soul, *Eccles.* 1.8. *The Eye is not satisfied with seeing, nor the Ear with hearing*; but the Joys of God satisfie. Psal. 94.19. *Thy Comforts delight my Soul.* There is as much difference between Spiritual Joys and Earthly, as between a Banquet that is eaten, and one that is painted on the Wall.\n\n6\\. These are stronger Joys than Worldly, *Heb.* 6.18. *Strong Consolation.* They are strong indeed, that can bear up a Christians Heart in Trials and Afflictions, 1 Thess. 1.6. *Having received the Word in much Affliction,* 〈 in non-Latin alphabet 〉, with Joy. These are Roses that grow in Winter; these Joys can sweeten the Waters of *Marah*; he that hath these can gather Grapes of Thorns, and fetch Hony out of the Carcass of a Lyon, 2 *Cor.* 6.10. *As Sorrowing, yet always rejoycing.* At the end of the Rod a Christian tasts Hony.\n\n7\\. These are unwearied Joys; other Joys, when in Excess oft cause a Loathing, we are apt to Surfeit on them; too much Hony nauseates; one may be tired with Pleasure as well as Labour: *Xerxes* offered a Reward to him that could find out a new Pleasure: But the Joys of God, though they satisfie, yet they never Surfeit; a drop of Joy is sweet, but the more of this Wine the better; such as drink of the Joys of Heaven are never cloy’d; the Satiety is without Loathing, because they still desire the Joy wherewith they are satiated.\n\n8\\. These are more abiding Joys, worldly Joys are soon gone; such as Crown themselves with Rose-buds, and bath in the perfum’d Waters of Pleasure, yet these Joys which seem to be Sweet are Swift; like Meteors, they give a bright and sudden Flash, and then disappear; but the Joy which Believers have, are abiding; they are a Blossom of Eternity, a Pledge and Earnest of those Rivers of Pleasure which run at Gods right Hand for ever more.\n\nQuest. 5. *Why is this Joy to be labour’d for?*\n\n*Resp.* 1. Because this Joy is Self-existent, it can subsist in the want of all other Carnal Joy. This Joy depends not upon outward things, as the Philosophers once said, when the Musicians came to them, *Philosophers can be merry without Musick.* He that hath this Joy, can be chearful in the Deficiency of Carnal Joys; he can rejoyce in God, and sure hope of Glory. Though the Fig-tree doth not Flourish, *Hab.* 3.17. Spiritual Joy can go without Silver Crutches to support it: Spiritual Joy is higher built than upon Creatures, it is built on the Love of God, on the Promises, on the Blood of Christ.\n\n2\\. Because Spiritual Joy carries the Soul through Duty chearfully; the Sabbath is a Delight, Religion is a Recreation. Fear and Sorrow hinder us in the Discharge of Duty: But a Christian serves God with Activity, when he serves him with Joy. The Oyl of Joy makes the Wheels of Obedience move faster. How fervently did they Pray, whom God made joyful in the House of Prayer, *Isa.* 56.7.\n\n3\\. Joy is the beginning of Heaven here; it is called the Kingdom of God, *Rom.* 14.17. because it is a Taste of that which the Saints have in the Kingdom of God. What is the Heaven of the Angels, but the Smiles of Gods Face, the sensible Perception and Feeling of those Joys which are infinitely ravishing and full of Glory? And to encourage and quicken us in seeking after them, consider, that Christ died to purchase this Joy for his Saints: He was a Man of Sorrows, that we may be full of Joy; he Prays that the Saints may have this Divine Joy, John 17.13. *And now I come to thee, that they may have my Joy fulfilled in themselves.* And this Prayer he now Prays over in Heaven; he knows we never love him so, as when we feel his Love; which may encourage us to seek after this Joy; we Pray for that which Christ himself is Praying for, that his Joy may be fulfilled in us.\n\nQuest. 6. *What shall we do to obtain this Spiritual Joy?*\n\n*Resp.* Walk accurately and heavenly; God gives it after a long and close walking with him.\n\n1\\. Observe your hours; set time every day apart for God.\n\n2\\. Mourn for Sin: Mourning is the Seed (as *Basil* saith) out of which the Flower of Spiritual Joy Grows, *Isa.* 57.18▪ *I’ll restore Comfort to my Mourners.*\n\n3\\. Keep the Book of Conscience fair written; do not, by Presumptuous Sins, blur your Evidences: A good Conscience is the Ark where God puts the hidden Manna.\n\n4\\. Be often upon your Knees, Pray with Life and Fervency: The same Spirit that fills the Heart with Sighs, fills it with Joys; the same Spirit that indites the Prayer, Seals it. When *Hannah* had pray’d, her Countenance was no more sad, 1 *Sam.* 1.18. Praying Christians have much Intercourse with God, and none are so like to have the Secrets of his Love imparted, as those who hold Correspondence with him: By a close walking with God, we get these Bunches of Grapes by the way, which are an Earnest of future Happiness.\n\nQuest. 7. *How shall we Comfort them who want this Joy?*\n\n*Resp.* Such as walk in close Communion with God, have more than others.\n\n1\\. Initial Joy, Joy, *in Semine,* in the Seed, Psal. 97.11. *Light* (a Metaphor for Joy) *is sown for the Righteous, Grace in the Heart is a Seed of Joy.* Though a Christian wants the Sun, he hath a Day-star in his Heart.\n\n2\\. A Believer hath Real, though not Royal Comforts; he hath, as *Aquinas* saith, *Gaudium in Deo,* though not *à Deo,* Joy in God, though not from God: Joy in God, is the Delight and Complacency the Soul takes in God, *Psal.* 104.34. *My Soul shall be glad in the Lord.* He that is truly gracious, is so far joyful, as to take Comfort in God; though he cannot say, God rejoyceth in him; yet he can say, he rejoyceth in God.\n\n3\\. He hath Supporting, though not Transporting Comforts; he hath so much that keeps him from sinking, Psal. 138.3. *Thou strengthenedst me with strength in my Soul.* If a Christian hath not Gods Arm to embrace him, yet to uphold him. Thus a Christian, who walks with God, hath something that bears up his [Heart from sinking; and it is but waiting a while, and he is sure of those Joys which are unspeakable and full of Glory.\n\n*Use* 1. Then see that Religion is no Melancholy thing; it brings Joy, the Fruit of the Spirit is Joy, *Mutatur, non tollitur*; a poor Christian that feeds on Bread and Water, may have purer Joy than the greatest Monarch; though he fares hard he feeds high, he hath a Table spread from Heaven; Angels Food, hidden Manna; he hath sometimes those sweet Raptures of Joy as cause a Jubilation of Spirit, 2 *Cor.* 12.3. he hath that which is better felt than can be expressed.\n\n*Use* 2. If God gives his People such Joy in this Life, Oh! then what glorious Joy will he give them in Heaven, *Matt.* 25.21. *Enter thou into the Joy of thy Lord*; here Joy begins to enter into us, there we shall enter into Joy; God keeps his best Wine till last. *Heliogabalus* bathed himself in sweet perfum’d Waters. What Joy when the Soul shall for ever bath it self in the pure and pleasant Fountain of Gods Love; what joy to see the Orient Brightness of Christ’s Face, and have the Kisses of those Lips which drop sweet smelling Myrrhe? *Laetabitur sponsa in amplexibus Domini,* Aug. Oh! if a cluster of Grapes here be so sweet, what will the full Vintage be? How may this set us all a longing for that place, where Sorrow cannot Live, and where Joy cannot Dye!"},{"number":41,"title":"Growth of GRACE","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"*2 Pet. 3.18.* But grow in Grace.\n\n*Fruit* 4. *GRowth of Grace.*] True Grace is progressive, of a spreading growing Nature; ’tis with Grace as with the Light, first there is the *Crepusculum* or day-break; then it shines brighter to the full Meridian: A good Christian is like the Crocodil, *Quam diu vivit, crescit,* he hath never done growing. The Saints are not only compared to Stars for their light, but Trees for their growth, *Isa.* 61.3. *Hos.* 14.5. A good Christian is not like *Hezekiah*’s Sun that went backward, nor *Joshua*’s Sun that stood still, but is always advancing in Holiness, and increasing with the Increase of God, *Col.* 2.19. Now to amplifie and illustrate this,\n\nQuest. 1. *How many ways may a Christian be said to grow in Grace?*\n\n*Resp.* 1. He grows *Vigore,* in the Exercise of Grace; his Lamps are burning and shining; therefore we read of a lively hope, 1 *Pet.* 1.3. here is the Activity of Grace; the Church prays for the blowing of the Spirit, that her Spices might flow forth, *Cant.* 4.16.\n\n2\\. A Christian grows *Gradu,* in the degree of Grace; he goes from strength to strength, *Psal.* 84.7. *viz.* from one degree of Grace to another. A Saint goes 〈 in non-Latin alphabet 〉, from Faith to Faith, *Rom.* 1.17. and his Love abounds 〈 in non-Latin alphabet 〉, *more and more, Phil.* 1.9. here is growing in the degree.\n\nQuest. 2. *What is the right manner of a Christians growth?*\n\n*Resp.* 1. The right manner of growth, is to grow less in ones own Eyes, *Psal.* 22.6. *I am a worm and no Man.* The sight of Corruption and Ignorance makes a Christian grow into a dislike of himself, he doth vanish in his own Eyes: *Job* abhor’d himself in the Dust, *cap.* 42.6. This is good, to grow out of conceit of ones self.\n\n2\\. The right manner of growth is to grow proportionably, when a Christian grows in one Grace as well as another, 2 *Pet.* 1.5. to grow in Knowledge but not in Meekness, brotherly Love, good Works, this is not the right growth; a thing may swell and not grow; a Man may be swell’d with Knowledge, yet have no spiritual Growth; the right manner of growth is uniform, growing in one Grace as well as another. As the Beauty of the Body is when there is a Symmetry of Parts, not only the Head grows, but the Arm and Breast; so spiritual Growth is most Beautiful; when there is a Symmmetry and Proportion, every Grace thrives.\n\n3\\. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions; when Corruptions are strong, and he hath Grace able to give check to them, Burdens are heavy, and he hath Patience able to bear them; Temptations fierce, and he hath Faith able to resist them; here is Grace growing in the right manner.\n\nQuest. 3. *Whence is it that true Grace cannot but grow?*\n\n*Resp.* 1. It is proper for Grace to grow, ’tis *semen manens,* the Seed of God, 1 *John* 3.9. ’Tis the Nature of Seed to grow; Grace doth not lye in the Heart, as a stone in the Earth, but as Seed in the Earth, which will spring up, first the Blade and then the Ear, and then the full Corn in the Ear.\n\n2\\. Grace cannot but grow from the Sweetness and Excellency of it; he that hath Grace is never weary of it, but still would have more: The Delight he hath in it, causeth thirst; Grace is the Image of God, and a Christian thinks he can never be enough like God: Grace instills Peace; therefore a Christian cannot but strive to increase in Grace, because as Grace grows so Peace grows.\n\n3\\. Grace cannot but grow from a Believers ingrafting into Christ; he who is a *Cien* ingrafted into this noble generous Stock, cannot but grow. Christ is so full of Sap and vivifical Influence, that he makes all, inoculated into him, grow Fruitful, *Hos.* 14.8. *From me is thy Fruit found.*\n\nQuest. 4. *What motives or incentives are there to make us grow in Grace?*\n\n*Resp.* 1. Growth is the end of the Ordinances. Why doth a Man lay out cost on Ground, Manure and Water it, but that it may grow? The sincere Milk of the Word is that we may grow thereby, 1 *Pet.* 2.2. The Table of the Lord is on purpose for our Spiritual Nourishment and encrease of Grace.\n\n2\\. The growth of Grace is the best Evidence of the Truth of it; things that have no Life will not grow; a Picture will not grow, a Stake in the Hedge will not grow, but a Plant that hath a Vegetative life grows. The growing of Grace shews it to be alive in the Soul.\n\n3\\. Growth in Grace is the beauty of a Christian. The more a Child grows, the more it comes to its Favour and Complexion, and looks more Ruddy; so the more a Christian grows in Grace, the more he comes to his Spiritual Complexion, he looks fairer. *Abraham*’s Faith was beautiful when in its Infancy, but at last it grew so Vigorous and Eminent, that God himself was in love with it, and crown’d *Abraham* with this Honour to be the *Father of the Faithful.*\n\n4\\. The more we grow in Grace, the more Glory we bring to God. Gods Glory is more worth than the Salvation of all Mens Souls. This should be our design to raise the Trophies of Gods Glory, and how can we do it more than by growing in Grace, *John* 15.8. *Hereby is my Father glorified, if you bring forth much Fruit.* Though the least Dram of Grace will bring Salvation to us, yet it will not bring so much Glory to God, *Phil.* 1.11. *Fill’d with the Fruits of his Righteousness, which are to the Praise of his Glory.* It commends the skill of the Husbandman when his Plants grow and thrive; it is a praise and honour to God when we thrive in Grace.\n\n5\\. The more we grow in Grace, the more will God love us. Is it not That we pray for? The more Growth, the more will God love us. The Husbandman loves his Thriving Plants; the thriving Christian is Gods *Hephsibah* or chief delight. Christ loves to see the Vine flourishing, and the Pomegranates budding, *Cant.* 6.11. Christ accepts the truth of Grace, but commends the growth of Grace, *Mat.* 8.10: *I have not found so great Faith, no not in* Israel. Would you be as the beloved Disciple that lay in Christ’s Bosom? Would you have much love from Christ? Labour for much growth, let Faith flourish with good Works, and Love increase into Zeal.\n\n6\\. What need we have to grow in Grace. There is still something lacking in our Faith; 1 *Thes.* 3.10. Grace is but in its Infancy and Minority, and we must be still adding a Cubit to our Spiritual Stature; the Apostles said *Lord encrease our Faith,* Luke 17.5. Grace is but weak, 2 *Sam.* 3.39. *I am this Day weak tho anointed King.* So though we are anointed with Grace, yet we are but weak, and had need arrive at further degrees of Sanctity.\n\n7\\. The growth of Grace will hinder the growth of Corruption: The more Health grows, the more the Distempers of Body abate: So it is in Spirituals; the more Humility grows, the more the Swelling of Pride is asswaged; the more Purity of Heart grows, the more the Fire of Lust is abated. The growth of Flowers in the Garden doth not hinder the growing of Weeds; but the growing of this Flower of Grace, hinders the sprouting of Corruption. As some Plants have an Antipathy, and will not thrive if they grow near together, as the Vine and the Bay-tree, so where Grace grows, Sin will not thrive so fast.\n\n8\\. We cannot grow too much in Grace, there is no *Nimium,* no Excess there. The Body may grow too great, as in the Dropsie, but Faith cannot grow too great. 2 *Thes.* 1.3. *Your Faith groweth exceedingly*; here was *Exceeding,* yet no *Excess.* As a Man cannot have too much Health, so not too much Grace; Grace is the Beauty of Holiness, *Psal.* 110.3. We cannot have too much Spiritual Beauty; it will be the only Trouble at Death, that we have grown no more in Grace.\n\n9\\. Such as do not grow in Grace, decay in Grace; *non progredi in via est regredi,* Bern. There is no standing at a stay in Religion, either we go forward or backward; if Faith doth not grow, Unbelief will. If Heavenly Mindedness doth not grow, Covetousness will. A Man that doth not encrease his Stock, diminisheth it. If you do not improve your Stock of Grace, your Stock will decay. The Angels on *Jacob*’s Ladder were either ascending or descending; if you do not ascend in Religion, you descend.\n\n10\\. The more we grow in Grace, the more we shall flourish in Glory. Though every Vessel of Glory shall be full, yet some Vessels hold more; he whose Pound gained Ten, was made Ruler over Ten Cities, *Luke* 19.17. Such as do not grow much, though they do not lose their Glory, yet they lessen their Glory. If any shall follow the Lamb in whiter and larger Robes of Glory than others, they shall be such as have shined most in Grace here.\n\n*Use.* Lament we may the want of growth: Religion in many is grown only into a Form and Profession: This is to grow in Leaves, not in Fruit. Many Christians are like a Body in an Atrophy, which doth not thrive; they are not nourished by the Sermons they hear; like the Angels who assumed Bodies, they did eat, but did not grow. It is very suspicious where there is no growth, there wants a Vital Principle. Some instead of growing better, grow worse; they grow more Earthly, more Profane, 2 *Tim.* 3.13. Evil Men *proficient in Pejus,* shall wax worse and worse. Many grow Hell-ward, they grow past shame, *Eph.* 23.5. they are like some Watred Stuffs which grow more rotten.\n\nQuest. 5. *How shall we know whether we grow in Grace?*\n\n*Resp.* For the deciding of this Question, I shall First shew the signs of our not not growing: Secondly, Of our growing.\n\n1\\. The Signs of our not growing in Grace, but rather falling into a Spiritual Consumption.\n\n*Sign* 1. When we have lost our Spiritual Appetite. A Consumptive Person hath not that Stomach to his Meat as formerly. Perhaps Christian, thou canst remember the time when thou didst Hunger and Thirst after Righteousness; thou didst come to Ordinances with such a Stomach as to a Feast, but now it is otherwise. Christ is not so prized, nor his Ordinances so loved; a sad presage, Grace is on the declining Hand; thou art in a deep Consumption. A sign *David* was near his Grave, when he covered him with Cloaths and he got no heat, 1 *Kings* 1.1. So when a Person is plyed with hot Cloaths, I mean Ordinances, yet he hath no heat of Affection to Spiritual things; this is a sign he is declining in Grace.\n\n*Sign* 2. When we grow more Wordly. Perhaps once we were mounted into higher Orbs, we did 〈 in non-Latin alphabet 〉, set our Hearts on things above, and speak the Language of *Canaan,* but now our Minds are taken off of Heaven, we dig our Comfort out of these lower Mines, and with Satan compass the Earth: A sign we are going down the Hill apace, and our Grace is in a Consumption. It is observable when Nature decays, and People are near Dying, they grow more stooping; and truly when Mens Hearts go more stooping to the Earth, and they can hardly lift up themselves to an Heavenly Thought; if Grace be not Dead, yet it is ready to Dye, *Rev.* 3.2.\n\n*Sign* 3. When we are less troubled about Sin. Time was when the least Sin did grieve us, (as the least Hair makes the Eye weep,) but now we can digest Sin without remorse. Time was when a Christian was troubled if he neglected Closet-Prayer, now he can omit Family-Prayer. Time was, when vain Thoughts did trouble him, now he is not troubled for loose Practices. Here is a sad declension in Religion; and truly Grace is so far from growing, that we can hardly perceive its Pulse to beat.\n\n2\\. The Signs of our growing in Grace.\n\n1\\. The First Sign of our growth is when we are got beyond our former measures of Grace: A sign a Child thrives when he hath out-grown his Cloaths, his Cloaths are too little for him. That Knowledg which would serve us before, will not serve us now; we have a deeper Insight into Religion, our Light is clearer, our Spark of Love is encreased into a Flame; there is a sign of growth. That competency of Grace we once had, is now too scanty for us, we have out-grown our selves,\n\n2\\. When we are more firmly rooted in Religion, *Col.* 2.7. 〈 in non-Latin alphabet 〉 rooted in him, and established; the spreading of the Root shews the growth of the Tree. When we are so strongly fastned on Christ, that we cannot be blown down with the Breath of Hereticks, a blessed sign of growth. *Athanasius* call’d *Adamas Ecclesiae,* an Adamant that could not be removed from the love of the truth.\n\n3\\. The Third sign of growth, when we have a more Spiritual frame of Heart. First, We are more Spiritual in our Principles; we oppose Sin out of love to God; and as it strikes at his Holiness. Secondly, We are more Spiritual in our Affections; we grieve for the first risings of Corruption, for the bubling up of vain Thoughts; the Spring that runs under Ground. We mourn not only for the penalty of Sin, but the Pollution. It is not only a Coal that burns but blacks. Thirdly, we are Spiritual in the Performance of Duty; we are more serious, reverent, fervent, we have more Life in Prayer, we put Fire to the Sacrifice, *Rom.* 12. 〈 in non-Latin alphabet 〉, *Fervent in Spirit.* We serve God with more Love, which Ripens and Mellows our Duty, and makes it come off with a better rellish.\n\n4\\. The Fourth sign of growth, when Grace gets ground by Opposition. The Fire by an Antiperistasis burns hottest in the Coldest Season. *Peter*’s Courage encreas’d by the opposition of the High Priest and the Rulers, *Acts* 4.8, 11. The Martyrs Zeal was encreased by Persecution: Here was Grace of the first Magnitude.\n\nQuest. 6. *What shall we do to grow in Grace*?\n\n*Resp.* 1. Take heed of that which will hinder growth, the love of any Sin: The Body may as well thrive in a Fever, as Grace can where any Sin is cherished.\n\n2\\. Use all means for growth in Grace. First, Exercise your selves to Godliness, 1 *Tim.* 4.7. the Body grows stronger by Exercise. Trading of Mony makes Men grow Rich; the more we Trade our Faith in the Promises, the richer in Faith we grow. Secondly, If you would be growing Christians, be humble Christians. ’Tis observ’d in some Countries (as in *France,*) the best and largest Grapes which they make their Wine of, grow on the lower sort of Vines; the Humble Saints grow most in Grace, 1 *Pet.* 5.5. *God giveth Grace to the Humble.* Thirdly, Pray to God for Spiritual growth. Some pray that they may grow in Gifts. It is better to grow in Grace than Gifts; Gifts are for Ornament, Grace is for Nourishment, to edifie others, to save our selves. Some pray that they may grow rich; but a Fruitful Heart is better than a full Purse. Pray that God will make you grow in Grace, though it be by Affliction, *Heb.* 12.10. the Vine grows by Pruning. God’s Pruning Knife is to make us grow more in Grace.\n\nQuest. 7. *How may we comfort such as complain they do not grow in Grace*?\n\n*Resp.* They may mistake; they may grow when they think they do not; *Prov.* 13.7. *There is that maketh himself Poor, yet he is rich.* The sight Christians have of their Defects in Grace, and their Thirst after greater measures of Grace, makes them think they do not grow when they do. He who covets a great Estate, because he hath not so much as he desires, therefore he thinks himself to be Poor. Indeed Christians should seek after the Grace they want, but they must not therefore overlook the Grace they have. Let Christians be thankful for the least growth; if you do not grow so much in Assurance, bless God if you grow in Sincerity. If you do not grow so much in Knowledg, bless God if you grow in Humility. If a Tree grows in the Root, it is a true growth; if you grow in the Root, Grace of Humility it is as needful for you as any other growth."},{"number":42,"title":"Of PERSEVERANCE","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"*1* Pet. *1.5.* Who are kept by the Power of God through Faith unto Salvation.\n\nThe Fifth and Last Fruit of Sanctification, is Perseverance in Grace. The Heavenly Inheritance is kept for the Saints, 1 *Pet.* 1.4. and they are kept to the Inheritance in my Text, *Who are kept by the Power of God through Faith unto Salvation.* The Apostle asserts a Saints stability and permanency in Grace. The Saints Perseverance is much oppugned by Papists and Arminians, but it is not the less true because it is opposed. A Christians main Comfort depends upon this Doctrin of Perseverance; take away this, and you much prejudice Religion, and cut the Sinews of all chearful Endeavours. Before I come to the full handling and discussing this great point, let me first clear the Sense of it, which I shall first do by way of Concession or Grant. When I say Believers do persevere, First I grant that such as are so only in Possession, may fall away, 2 *Tim.* 4.10. *Demas hath forsaken us.* Blazing Comets soon Evaporate. A Building on Sand will fall, *Mat.* 7.26. *Seeming Grace may be lost*; no wonder to see a Bough fall from the Tree that is only tied on. Hypocrites are only tied on to Christ by an External Profession, they are not ingrafted. Who ever thought artificial motion would hold long? The Hypocrites motion is only Artificial not Vital. All Blossoms do not ripen into Fruit. Secondly, I grant, that if Believers were left to stand upon their own Legs, they might fall finally. Some of the Angels who were Stars full of Light and Glory, yet did actually lose their Grace; and if those pure Angels fell from Grace, much more would the Godly who have so much Sin to betray them, if they were not upheld by a Superior Power. 3. I grant, true Believers, though they do not fall away actually; and lose all their Grace, yet their Grace may fail in the degree, and they may make a great Breach upon their Sanctification. Grace may be *moritura,* not *mortua, dying* but not *dead, Rev.* 3.2. *Strengthen the things which are ready to dye.* Grace may be like Fire in the Embers, though not quenched, yet the Flame is gone out. This decay of Grace I shall shew in two particulars. 1. The lively actings of Grace may be suspended, *Rev.* 2.4. *Thou hast left thy first love.* Grace may be like a sleepy Habit; the Godly may act faintly in Religion, the pulse of their Affections may beat low. The wise Virgins slumbred, *Matt.* 25.5. The Exercise of Grace may be hindred; as when the course of Water is stop’d and doth not run. 2. Instead of Grace exercising in the Godly, Corruption may exercise; instead of Patience, Murmuring; instead of Heavenliness, Earthliness. How did Pride put forth it self in the Disciples, when they strove who should be greatest? How did Lust put forth in *David*? Thus lively and vigorous may Corruption be in the Regenerate; they may fall into Enormous Sins. But though all this be granted, yet they do not, *penitus excidere,* fall away finally from Grace. *David* did not quite lose his Grace, for then why did he pray, *Take not away thy Holy Spirit from me*? He had not quite lost the Spirit. As *Eutiches* when he fell from a Window, *Acts* 20. and all thought he was dead, *No,* saith *Paul, there is Life in him:* So *David* fell foully, but there was the Life of Grace in him: Though the Saints may come to that pass they have but little Faith, yet not to have no Faith: Though their Grace may be drawn low, yet not drawn dry: Though Grace may be abated, not abolished; though the wise Virgins slumbred, yet their Lamps were not quite gone out. Grace, when it is at the lowest, shall revive and flourish, as when *Sampson* had lost his strength, his Hair grew again, and he renewed his strength. Having thus explained the Proposition, I come now to the amplifying this great Doctrin of the Saints Perseverance.\n\nQuest. 1. *By what means do Christians come to persevere?*\n\n*Resp.* 1. By the Manuduction and help of Ordinances, Prayer, Word, Sacraments. Christians do not arrive at Perseverance, when they sit still and do nothing. It is not with us as with Passengers in a Ship, who are carried to the end of their Voyage, and they sit still in the Ship; or as it is with Noble-men, who have their Rents brought in without their Toyl or Labour; but we arrive at Salvation in the use of Means; as a Man comes to the end of a Race by running, to a Victory by fighting, *Matt.* 26.41. *Watch and Pray.* As *Paul* said, *Acts* 27.31. *Except ye abide in the Ship ye cannot be saved.* Believers shall come to shore at last, arrive at Heaven, but *Except they abide in the Ship,* viz. in the use of the Ordinances, *they cannot be saved.* The Ordinances cherish Grace; as they beget Grace, so they are the Breast-Milk by which it is nourished and preserved to Eternity.\n\n2\\. *Auxilio Spiritus,* By the Sacred Influence and Concurrence of the Spirit. The Spirit of God is continually at work in the Heart of a Believer, to carry on Grace to Perseverance; it drops on fresh Oyl to keep the Lamp of Grace burning. The Spirit excites, strengthens, encreaseth Grace, and makes a Christian go from one step of Faith to another, till he comes to the end of his Faith, *Salvation,* 1 *Pet.* 1.9. It is a fine Expression of the Apostle, 2 *Tim.* 1.14. *The Holy Ghost which dwelleth in us.* He who dwells in an House keeps the House in repair; the Spirit dwelling in a Believer, keeps Grace in repair. Grace is compar’d to a River of the Water of Life, *John* 7.38. This River can never be dried up, because Gods Spirit is a Spring which continually feeds it.\n\n3\\. Grace is carried on to Perseverance by Christs daily Intercession. As the Spirit is at work in the Heart, so is Christ at work in Heaven. Christ is ever praying that the Saints Grace may hold out, *John* 17.11. Conserva illos, *Father keep those whom thou hast given me*; keep them as Stars in their Orb, keep them as Jewels, that they may not be lost. *Father keep them.* That Prayer Christ made for *Peter,* was the Copy of his Prayer he now makes for Believers, *Luke* 22.32. *I have prayed for thee that thy Faith fail not,* 〈 in non-Latin alphabet 〉, that it be not totally eclipsed: How can the Children of such Prayers perish?\n\nQuest. 2. *By what Arguments may we prove the Saints Perseverance?*\n\n*Resp.* 1. *A veritate Dei,* from the Truth of God. God hath both asserted it and promised it. 1. God hath asserted it, 1 *John* 3.9. *His Seed remaineth in him,* 1 *John* 2.27. *The anointing ye have received of him abideth in you.* 2. As God hath asserted it, so he hath promised it: The Truth of God, the most Orient Pearl of his Crown, is laid a Pawn in the Promise, *John* 10.28. *I give unto them eternal Life, and they shall never perish.* Jer. 32.42. *I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my Fear in their Hearts, that they shall not depart from me.* God will so love his People, that he will not forsake them; and they shall so fear him that they shall not forsake him. If a Believer should not persevere, God should break his Promise, *Hos.* 2.19. *I will betroth thee unto me for ever, in righteousness and loving kindness.* God doth not Marry his People to himself, and then Divorce them; he hates putting away, *Mal.* 2.16. Gods love tyes the Marriage Knot so fast, that neither Death nor Hell can break it asunder.\n\n2\\. The second Argument is, *à potentia Dei,* from the Power of God. In the Text we are kept by the Power of God unto Salvation; every Person in the Trinity hath an hand in making a Believer persevere. God the Father establisheth, 2 *Cor.* 1.21. God the Son confirms, 1 *Cor.* 1.8. God the Holy Ghost Seals, *Eph.* 1.13. so that it is the power of God keeps us. Alas, we are not kept by our own power. The *Pelagians* held, That Man by his own power might overcome Temptation and persevere. But St. *Austin* confutes them, *Man* (saith he) *prays unto God for Perseverance, which would be absurd if he had power of himself to persevere.* And saith St. *Austin, If all the power be inherent in a Mans self, then why should not one persevere as well as another? why not* Judas *as well as* Peter? So that it is not by any other than the power of God that we are kept: As the Lord preserved *Israel* from perishing in the Wilderness till he brought them to *Canaan*; the same care will he take, if not in a miraculous, yet a spiritual, invisible manner, in preserving his People in a state of Grace, till he brings them to the Celestial *Canaan.* As the Heathens feigned of *Atlas,* That he did bear up the Heavens from falling: The power of God is that *Atlas* which bears up the Saints from falling. It is disputed whether Grace of it self may not perish, (as *Adam*’s) yet sure I am, Grace kept by the power of God cannot perish.\n\n3\\. The third Argument is taken *ab Electione,* from Gods electing Love; such as God hath from all Eternity elected to Glory, cannot fall away finally; but every true Believer is elected to Glory, *ergo,* he cannot fall away. Wat can frustrate Election, or make Gods Decree void? This Argument stands like Mount *Sion* which cannot be moved. Insomuch that some of the Papists hold, that such who have absolute Election cannot fall away, 2 *Tim.* 2.19. *The Foundation of God stands sure, having this Seal, The Lord knows them that are his.* The Foundation of God is nothing else, but Gods Decree in Election; and this *stands sure,* God will not alter it, others cannot.\n\n4\\. The fourth Argument is taken, *Ab Unione cum Christo,* from Believers Union with Christ. They are knit to Christ, as the Members to the Head by the Nerve and Ligament of Faith, so that they cannot be broken off, *Eph.* 5.23. What was once said of Christ’s Natural Body, is true of his Mystical, a Bone of it shall not be broken. As it is not possible to sever the Leaven and the Dough, when they are once mingled and kneaded together; so it is impossible, when Christ and Believers are once united, ever to be separated: Christ and his Members make one Christ. Now is it possible that any part of Christ should perish? How can Christ lose any Member of his Body Mystical and be perfect? In short, *Si unus excidat quare non & alter?* If one Believer may be broken off from Christ, then by the same Rule why not another? Why not all? And so Christ should be an Head without a Body.\n\n5\\. The fifth Argument is taken, *ab Emptione,* from the Nature of a Purchase. A Man will not lay down his Mony for a Purchase which may be lost, and the Fee-simple alienated. Christ died that he might purchase us as a People to himself for ever, *Heb.* 9.12. *Having obtained eternal Redemption for us.* Would Christ (think we) have shed his Blood, that we might believe in him for a while, and then fall away? Do we think Christ will lose his Purchase?\n\n6\\. The sixth Argument is, *A Victoria supra mundum,* from a Believers Victory over the World. The Argument stands thus, He who overcomes the World doth persevere in Grace; but a Believer doth overcome the World, *ergo,* he perseveres in Grace, 1 *John* 5.4. *This is the Victory over the World, even your Faith.* A Man may lose a single Battle in the Field, yet at last win the Victory. A Child of God may be foild in a single Battle against Temptation (as *Peter* was) but at last he is Victorious. Now if a Saint be crowned Victor, if the World be conquered by him, he must needs persevere. I come next to answer some Objections of the *Arminians.*\n\n1\\. The first Objection of the *Arminians* is, If a Believer shall persevere in Grace, then to what purpose are all those Admonitions in Scripture, *Let him take heed lest he fall,* 1 Cor. 10 12. and *Heb.* 4.1. *Let us fear lest any of you seem to come short.* These Admonitions seem to be Superfluous and Vain, if a Saint shall certainly persevere.\n\n*Answ.* No, these Counsels and Admonitions are necessary to Caution Believers against Carelesness; they are as Goads and Spurs to quicken them to a greater Diligence in working out Salvation. These Admonitions do not imply the Saints can fall away, but they are Preservatives to keep them from falling away. Christ told some of his Disciples they should *abide in him,* yet he exhorts them to abide in him, *John* 15. His exhorting them was not in the least to question their abiding in him, but to awaken their Diligence, and make them pray the harder that they might abide in him.\n\n2\\. The second Objection is, *Heb.* 6.4. it is impossible for those who were once enlightned, and have tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and have felt the Powers of the World to come, if they shall fall away, to renew them again to Repentance.\n\n*Answ.* This place of Scripture hath no Force in it; for the Apostle here speaks of Hypocrites, he shews how far they may go, yet fall way. 1. *They who were once enlightned.*] Men may have great Illuminations, yet fall away. Was not *Judas* enlightned? 2. *They have been made partakers of the Holy Ghost.*] The common Gifts of the Spirit, not the special Grace. 3. *They have tasted the good word of God.*] Tasting here is opposed to Eating; the Hypocrite may have a kind of Taste of the sweetness of Religion, but this taste doth not nourish. There is a great deal of difference between one that takes a Gargle, and a Cordial: The Gargle only washeth his Mouth, he tasts it, and puts it out again; but a Cordial is drank down, which nourisheth and cheers the Spirits. The Hypocrite, who hath only some smack or taste of Religion (as one tasts a Gargle) may fall away. 4. *And have felt the powers of the World to come.*] That is, they may have such Apprehensions of the Glory of Heaven, as to be affected with it, and seem to have some joy in the thoughts of it, yet fall away; as in the Parable of the stony ground, *Matt.* 13.20. All this is spoken of the Hypocrite; but it doth not therefore prove, that the true Believer, who is effectually wrought upon, can fall away. Though Comets fall, it doth not therefore follow that true Stars fall: That this Scripture speaks not of sound Believers, is clear from Verse 9. But we are perswaded better things of you, and things that accompany Salvation."},{"number":43,"title":"Of PERSEVERANCE","part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[],"text":"*1 Pet. 1.5.* Who are kept by the power of God through Faith unto Salvation.\n\n*Use* 1. SEE the Excellency of Grace, it perseveres: Other things are but 〈 in non-Latin alphabet 〉, for a Season; Health and Riches are sweet, but they are but for a Season, but Grace is a Blossom of Eternity. The Seed of God remains, 1 *John* 3.9. Grace may suffer an Eclipse, not a Dissolution. It is called Substance for its Solidity, *Prov.* 8.21. and durable Riches for its Permanency, *Prov.* 8.18. It lasts as long as the Soul, as Heaven lasts. Grace is not like a Lease which soon expires, but it runs parallel with Eternity.\n\n2\\. See here that which may provoke in the Saints everlasting Love and Gratitude to God. What can make us love God more than the fixedness of his love to us? he is not only the Author of Grace, but finisher; his love is perpetuated and carried on to our Salvation, *John* 10.27. *My Sheep hear my voice, and I know them, and they follow me. And I give unto them eternal Life. My Sheep,* there is Election; *hear my voice,* there is Vocation; *and I know them,* there is Justification; *and I give unto them eternal Life,* there is glorification. How may this make us love God, and set up the Monuments and Trophies of his Praise? How much have we done, to cause God to withdraw his Spirit, and suffer us to fall Finally? yet that he should keep us, let his name be Blessed, and his Memorials eternized, who keepeth the Feet of his Saints, 1 *Sam.* 2.9.\n\n3\\. See whence it is that the Saints do persevere in Holiness, it is solely to be ascribed to the power of God; we are kept by his power, 〈 in non-Latin alphabet 〉, kept as in a Garison: It is a Wonder any Christian perseveres, if you consider, 1. *Corruption within.* The Tares are mingled with the Wheat; there is more Sin than Grace, yet Grace is habitually predominant. Grace is like a Spark in the Sea, a wonder it is not quenched; a wonder Sin doth not destroy Grace; that it doth not do as sometimes the Nurse to the Infant, overlay it and it dies: so that this Infant of Grace is not smothered by Corruption. 2. *Temptations without.* Satan envies us Happiness, and he raiseth his Militia, stirs up Persecution; he shoots his fiery Darts of Temptation; they are called Darts for their Swiftness, Fiery for their Terribleness; we are every day beset with Devils: As it was a wonder *Daniel* was kept alive in the midst of the Roaring Lions, so that there are so many Roaring Devils about us, and yet we are not torn in pieces. Now whence is it we stand against these powerful Temptations? We are kept by power of God. 3. The Worlds Golden Snares, Riches and Pleasure, *Luke* 18.24. *How hardly shall they that have Riches enter into the Kingdom of God.* How many have been cast away upon these golden Sands, 2 *Tim.* 4.10. as *Demas*? What a wonder any Soul perseveres in Religion, that the Earth doth not choak the Fire of all good Affections? Whence is this but from the power of God? We are kept by his power.\n\n*Use* 2. *Consolation.* This Doctrin of Perseverance is as *Bezar* stone; ’tis a Sovereign Cordial to keep up the Spirits of the Godly from Fainting. There is nothing doth more trouble a Child of God than this, he fears he shall never hold out; these weak Legs of mine will never carry me to Heaven. But Perseverance is an inseparable Fruit of Sanctification, *Once in Christ and for ever in Christ.* A Believer may fall from some degrees of Grace, but not from the State of Grace. An *Israelite* could never wholly fell or alienate his Land of Inheritance, *Lev.* 25.23. A Type of our Heavenly Inheritance which cannot be wholly alienated from us. How despairing is the Arminian Doctrin of falling from Grace? To day a Saint, to morrow a Reprobate; to day a *Peter,* to morrow a *Judas.* This must needs cut the Sinews of a Christians endeavour, and be as the boaring an hole in the Vessel, to make all the Wine of his Joy run out. Were the *Arminian* Doctrin true, how could the Apostle say, The Seed of God remains in him, 1 *John* 3.9. and the anointing of God abides, 1 *John* 2.27. What comfort were it to have ones name written in the Book of Life, if it might be blotted out again? But be assured for your Comfort, Grace, if true, though never so weak, shall persevere: Though a Christian hath but little Grace to Trade with, yet he need not fear breaking, because God doth not only give him a Stock of Grace, but will keep his Stock for him; *Gratia concutitur, non excutitur,* Aug. Grace may be shaken with Fears and Doubts, but it cannot be pluck’d up by the Roots. *Fear not falling away*; if any thing should hinder the Saints Perseverance, then it must be either Sin or Temptation; but neither of these: 1. Not the Sins of Believers: That which humbles them shall not Damn them, but their Sins are a means to humble them; they gather Grapes of Thorns; from the Thorn of Sin they gather the Grape of Humility. 2. Not Temptation: The Devil lays the Train of his Temptation to blow up the Fort of a Saints Grace; but this cannot do it. Temptation is a Medicine for Security, the more Satan tempts, the more the Saints Pray. When *Paul* had the Messenger of Satan to buffet him, 2 *Cor.* 12.8. *For this besought I the Lord thrice, that it might depart from me.* Thus nothing can break off a Believer from Christ, or hinder his Perseverance; let this Wine be given to such as are of an heavy Heart. This Perseverance is Comfort: 1. *In the loss of worldly Comforts.* When our Goods may be taken away, our Grace cannot, *Luke* 10.42. Mary *hath chosen the better part, which cannot be taken from her.* 2. *In the Hour of Death.* When all things fail, Friends take their farewel of us, yet still Grace remains. Death may separate all things else from us but Grace. A Christian may say on his Death-bed, as *Olevian* once, *Sight is gone, Speech and Hearing are departing, but the loving kindness of God will never depart.*\n\nQuest. 1. *What Motives and Incentives are there to make Christians persevere?*\n\n*Resp.* 1. It is the Crown and Glory of a Christian to persevere, *In Christianis non initia sed fines laudantur.* Prov. 16.31. *The hoary head is a Crown of Glory, if found in the way of Righteousness.* When gray Hairs shine with golden Virtues, this is a Crown of Glory. The Church of *Ihyatira* was best at last, *Rev.* 2.19. *I know thy patience and thy works, and the last to be more than the first.* The Excellency of a Building is not in having the first stone laid, but when it is finished. The Glory and Excellency of a Christian, is when he hath finished the work of Faith.\n\n2\\. You are within a few Days march of Heaven. Salvation is near to you; *Rom.* 13.11. *Now is our Salvation nearer than when we believed.* Christians, it is but a while and you shall have done Weeping and Praying, and be triumphing. You shall put off your Mourning, and put on white Robes; you shall put off your Armour, and put on a Victorious Crown. You who have made a good Progress in Religion, you are now almost ready to Commence and take your Degree of Glory; now is your Salvation nearer than when you began to believe. When a Man is almost at the end of a Race, will he now tire, or faint away? O labour to persevere, your Salvation is now nearer; you have but a little way to go, and you will set your Foot in Heaven. Though the way be up-Hill and full of Thorns, *viz.* Sufferings, yet you have gone the greatest part of your way, and shortly you shall rest from your Labours.\n\n3\\. How sad it is not to persevere in Holiness; you expose your selves to the Reproaches of Men, and the Rebukes of God.\n\nFirst, To the Reproaches of Men. They will divide both you and your Profession, *Luke* 14.28. *This Man began to Build, and was not able to finish.* Such is he who begins in Religion, and doth not persevere. He is the *Ludibrium* and Derision of all.\n\nSecondly, To the Rebukes of God. God is most severe against such as fall off, because they bring an Evil Report upon Religion. Apostacy breeds a bitter Worm in Conscience. What a Worm did *Spira* feel! and it brings swift Damnation. It is a drawing back 〈 in non-Latin alphabet 〉 to Perdition, *Heb.* 10.38. God will make his Sword drunk with the Blood of Apostates.\n\n4\\. The Promises of Mercy are annexed only to Perseverance, *Rev.* 3.5. *He that overcometh, shall be cloathed in white Raiment, and I will not blot out his Name out of the Book of Life.* Non pugnanti, sed vincenti dabitur corona, *Aug.* The Promise is not to him that Fights, but that overcomes, *Luke* 22.28. *Ye are they which have continued with me, and I appoint unto you a Kingdom.* The Promise of a Kingdom saith *Chrysostom,* is not made to them that heard Christ, or followed him, but that continued with him. Perseverance carries away the Garland. No Man hath the Crown set upon his Head, but he who holds out to the end of the Race. O therefore by all this, be perswaded to Persevere. God makes no account of such as do not persevere. Who esteems of Corn, that sheds before Harvest, or Fruit that falls from the Tree before it be Ripe?\n\nQuest. 2. *What expedients or means may be used for a Christians Perseverance?*\n\n*Resp.* 1.[^1] Take heed of those things which will make you desist and fall away.\n\nFirst, Take heed of Presumption: Do not presume upon your own strength. Exercise an Holy Fear and Jealousie over your own Hearts, *Rom.* 11.20. *Be not high minded but fear,* 1 Cor. 10.12. *Let him that thinketh he standeth, take heed lest he fall.* It was *Peter*’s Sin, he lean’d more upon his Grace than upon Christ, and then he fell. A Christian hath cause to fear lest the Lusts and Deceits of his Heart betray him. Take heed of Presuming: Fear begets Prayer, Prayer begets Strength, and Strength begets Stedfastness.\n\nSecondly, Take heed of Hypocrisie. *Judas* was first a Sly Hypocrite, and then a Traitor, *Psal.* 78.37. *Their Heart was not right with God, neither were they stedfast in his Covenant.* If there be any Venom or Malignity in the Blood, it will break forth into a Plague-sore. The Venom of Hypocrisie is in danger of breaking forth into the Plague-sore of Scandal.\n\nThirdly, Beware of a Vile Heart of Unbelief. *Heb.* 3.12. *Take heed lest there be in any of you an evil Heart of Unbelief, departing from the Living God.* Whence is Apostacy but from Incredulity? Men do not believe the Truth, and then they fall from the Truth. Unbelieving and Unstable go together, *Psal.* 78.22. *They believed not in God,* ver. 41. *They turned back.*\n\n2\\. If you would be Pillars in the Temple of God, and persevere in Sanctity,\n\nFirst, Look that you enter into Religion upon a right ground;[^2] be well grounded in the distinct knowledg of God; you must know the Love of the Father, the Merit of the Son, the Efficacy of the Holy Ghost. Such as know not God aright, will by degrees fall off. The Samaritans sometimes sided with the Jews when they were in favour, afterwards disclaimed all Kindred with them, when *Antiochus* persecuted the Jews: And no wonder the Samaritans were no more fixed in Religion, if you consider what Christ saith of the Samaritans, *John* 4.22. *Ye worship ye know not what*: They were ignorant of the True God; let your Knowledge of God be clear, and serve him purely out of Choice, and then you will persevere. *Psal.* 119.30. *I have chosen the way of Truth, I have stuck unto thy Testimonies.*\n\nSecondly, Get a real work of Grace in your Heart, *Heb.* 13.9. *It is a good thing that the Heart be established with Grace.* Nothing will hold out but Grace; ’tis only this Anointing abides; Paint will fall off. Get an Heart-changing-work, 1 *Cor.* 6.11. *But ye are Washed, but ye are Sanctified.* Be not content with Baptism of Water, without Baptism of the Spirit. The reason Men persevere not in Religion, is for want of a Vital Principle. A Branch must needs wither that hath no root to grow upon.\n\nThirdly, If you would Persevere, be very Sincere. Perseverance grows only upon the Root of Sincerity, *Psal.* 25.21. *Let Integrity and Uprightness preserve me.* The Breast-Plate of Sincerity can never be shot thorough. How many Storms was *Job* in? The Devil sets against him, his Wife tempted him to Curse God, his Friends accused him for an Hypocrite; here was enough one would think to have made him desist from Religion: Yet for all this he perseveres. What preserved him? it was his Sincerity, *Job* 27.6. *My Righteousness I hold fast, and will not let it go; my Heart shall not Reproach me so long as I live.*\n\nFourthly, If Persevere, be Humble. St. *Chrysostom* calls it the Mother of all the Graces. God lets a poor Humble Christian stand, when others of Higher Parts, and who have higher Thoughts of themselves, fall off by Apostacy. They are likest to Persevere, who God will give most Grace to; *But he gives Grace to the Humble,* 1 Pet. 5.5. They are likest to persevere, who have God dwelling in them; *But God dwells in the Humble Soul,* Isa. 57.15. *Non requiescit Spiritus Sanctus nisi super Humilem,* Bern. The lower the Tree roots in the Earth, the firmer it is; the more the Soul is rooted in Humility, the more stablished it is, and in less danger of falling away.\n\nFifthly, If Persevere, cherish the Grace of Faith. Faith doth *stabilire Animum,* 2 Cor. 1.24. *By Faith ye stand.* 1. Faith knits us to Christ, as the Members are knit to the Head by Nerves and Sinews. 2. Faith fills us with Love to God; *It works by Love, Gal.* 5.6. And he who loves God will rather dye than desert him. The Soldier who loves his General, will die in his Service▪ 3. Faith gives us a Prospect of Heaven, it shews us an invisible Glory, and he who hath Christ in his Heart, and a Crown in his Eye, will not faint away. O cherish Faith; keep your Faith, and your Faith will keep you. While the Pilot keeps his Ship, his Ship keeps him.\n\nSixthly, If Persevere, let us engage the power of God to help us; we are *kept by the power of God.* The Child is safest when it is held in the Nurses Arms; so are we when we are held in the Arms of Free-Grace. It is not our holding God, but his holding us preserves us: When a Boat is tied to a Rock it is secure; so when we are fast tied to the Rock of *Ages,* then we are impregnable. O engage God’s power to help us to Persevere; we engage his Power by Prayer. Let us pray to him to keep us, *Psal.* 17.5. *Hold up my goings in thy Paths that my Footsteps slip not.* It was a good Prayer of *Beza, Domine quod cepisti perfice, ne in portu naufragium accidat.* Lord perfect what thou hast begun in me, that I may not suffer. Shipwreck when I am almost at the Haven.\n\nSeventhly, If Persevere, set often before your Eyes the noble Examples of those who have Persevered in Religion; *quot Martyres, quot Fideles in Coelis jam Triumphant*? What a glorious Army of Saints and Martyrs have gone before us? How constant to the Death was St. *Paul, Acts* 21.13. How Persevering in the Faith were *Ignasius, Policarp, Athanasius*? These were Stars in their Orb, Pillars in the Temple of God. Let us look on their Zeal and Courage, and be animated; *Heb.* 12.1. *Seeing we are compassed about with so great a Cloud of Witnesses, let us run with Patience the Race that is set before us.* The Crown is set at the end of the Race, if we win the Race, we shall wear the Crown.\n\n[^1]: Removenda.\n[^2]: Promovenda."},{"number":44,"title":"A Believers Privilege at Death","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[],"text":"*Phil. 1.21.* For to me to Live is Christ, and to Dye is Gain.\n\nSaint *Paul* was a great Admirer of Christ, he desired to know nothing but Christ and him Crucified, 1 *Cor.* 2.2. No Julip to the Blood of Christ; and in the Text, *To me to live is Christ, and to dye is Gain.*\n\nFirst. *To me to live is Christ*; 〈 in non-Latin alphabet 〉. We must understand *Paul* of a Spiritual Life. *To me to live is Christ,* i. e. Christ is my Life; so *Greg. Nyssen.* Or thus, my Life is made up of Christ. As a Wicked Mans Life is made up of Sin; So *Paul*’s Life was made up of Christ; he was full of Christ. But that I may give you the Sense of the Text more fully, take it in these Three particulars; 1. Christ is the principle of my Life. 2. Christ is the end of my Life. 3. Christ is the Joy of my Life.\n\n1\\. *To me to live is Christ,* i. e. Christ is the Principle of my Life. I fetch my Spiritual Life from Christ, as the Branch fetcheth its Sap from the Root, *Gal.* 2.20. *Christ liveth in me.* Jesus Christ is an Head of Influence, he sends forth Life and Spirits into me to quicken me to every Holy Action. Thus, *To me to live is Christ.* Christ is the principle of my Life, from his Fulness I live, as the Vine-branch lives from the Root.\n\n2\\. *To me to live is Christ,* i. e. Christ is the end of my Life; I live not to my self, but to Christ. So *Grotius* and *Causabon, Christo Servio, To me to live is Christ*; all my Living is is to do Service to Christ, *Rom.* 14.8. *Whether we live we live unto the Lord.* When we lay out our selves wholly for Christ; as the Factor trades for the Merchant, so we Trade for Christs Interest, we propagate his Gospel; the design of our Life is to exalt Christ, and make the Crown upon his Head to flourish. Now it may be said, to us *to live is Christ,* our whole Life is a Living to Christ.\n\n3\\. *To me to live is Christ,* i. e. Christ is the Joy of my Life, *Psal.* 42.4. *God my exceeding Joy,* or the Cream of my Joy. A Christian rejoyceth in Christs Righteousness; he can rejoyce in Christ when Worldly Joys are gone. When the Tulip in a *Garden* withers, a Man rejoyceth in his Jewels. When Relations Dye, a Saint can rejoyce in Christ the Pearl of Price; in this Sense *to me to live is Christ,* he is the Joy of my Life. If Christ were gone, my Life would be a Death to me.\n\n*Use.* It should exhort us all to labour to say as the Apostle, *to me to live is Christ.* Christ is the Principle of my Life, the End of my Life, the Joy of my Life, *to me to live is Christ*; and then we may comfortably conclude, that *to Dye,* shall be *Gain.*\n\nSecondly. And that brings me to the Second part of the Text, 〈 in non-Latin alphabet 〉, *and to Dye is Gain.*\n\n*Doct.* To a Believer Death is great Gain. A Saint can tell what his Losses for Christ are, but he cannot tell how great his Gains are at Death: *To me to dye is Gain.* Death to a Believer is *Crepusculum gloriae,* the Day-break of Eternal Brightness. To shew fully what a Believers Gains are at Death, were a task too great for an Angel; all Hyperboles fall short; the Reward of Glory exceeds our very Faith. Only let me give you the 〈 in non-Latin alphabet 〉 some dark views and imperfect Lineaments of that infinite Glory the Saints shall gain at the Hour of Death: *To me to Dye is Gain.*\n\n1\\. Believers at Death shall gain a Writ of Ease from all Sins and Troubles; they shall be in a state of Impeccability: Sin expires with their Life. I think sometimes what an happy state that will be, never to have a sinful Thought more. And they shall have a *quietus est* from their Troubles. Here *David* cried out, *My Life is spent with Griefs and my Years with Sighing,* Psal. 31.10. *Quid est diu vivere nisi diu torqueri,* Aug. Life begins with a Cry, and ends with a Groan; but at Death all Troubles Dye.\n\n2\\. Believers at Death shall gain the glorious Sight of God. They shall see him First, Intellectually with the Eyes of their Mind, which Divines call the Beatifical Vision: If there were not such an Intellectual sight of God, how do the *Spirits of Just Men made Perfect* see him? Secondly, They shall behold the Glorified Body of Jesus Christ; and if it be pleasant to behold the Sun, then how blessed a sight will it be to see Christ the Son of Righteousness cloathed with our Human Nature shining in Glory above the Angels? Through Christ’s Flesh as through a Transparent Glass, some bright Rays and Beams of the God head shall display themselves to glorified Eyes: The sight of God through Christ will be very complacential and delightful: The terrour of God’s Essence will be taken away: Gods Majesty will be mixed with Beauty, and sweetned with Clemency; it will be infinitely delightful to the Saints to see the amiable aspects and smiles of Gods Face: Which brings me to the third thing.\n\n3\\. The Saints at Death shall not only have a Sight of God, but shall enjoy the Love of God; there shall be no more Veil on Gods Face, nor his Smiles checker’d with Frowns, but Gods love shall discover it self in all its Orient Beauty and fragrant Sweetness. Here the Saints pray for Gods Love, and they have a few drops, but there they shall have as much as their Vessel can receive. To know this love passeth Knowledge: This will cause a Jubilation of Spirits, and create such Holy Raptures of Joy in the Saints as are Superlative, and would soon overwhelm them if God did not make them able to bear.\n\n4\\. Believers at Death shall gain a Celestial Palace, an House not made with Hands, 2 *Cor.* 5.1. Here the Saints are straitned for Room, they have but mean Cottages to live in, but they shall have a Royal Palace to live in: Here is but their Sojourning House, there in Heaven is their Mansion-house: An House built high above all the Visible Orbs, an House bespangled with Light, *Col.* 1.12. Enriched with Pearls and Precious Stones, *Rev.* 21.19. And this is not their Landlord’s House, but their Father’s House, *John* 14.2. And this House stands all upon Consecrated Ground; it is set out by Transparent Glass, to shew the Holiness of it, *Rev.* 21.27.\n\n5\\. Believers at Death shall gain the sweet Society of glorified Saints and Angels. This will add something to the felicity of Heaven, as every Star adds some lustre to the Firmament. First, The Society of the glorified Saints; we shall see them in their Souls as well as in their Bodies. Their Bodies will be so clear and bright, that we shall see their Souls shining through their Bodies, as the Wine through the Glass; and Believers at Death shall have Converse with the Saints glorified. And how delightful will that be, when they shall be freed from all their Sinful Corruptions, Pride, Envy, Passion, Censoriousness, which are Scars upon them here to disfigure them. In Heaven there shall be perfect Love among the Saints; they shall as the Olive and Myrtle sweetly embrace each other. The Saints shall know one another, (as *Luther* speaks,) If in the Transfiguration *Peter* knew *Moses* and *Elias,* which he never saw before, *Mat.* 17.3. then much more in the glorified State, the Saints shall perfectly know one another, though they never saw them before. Secondly The Saints at Death shall behold the Angels with the glorified Eye of their Understanding. The Wings of the Cherubins (representing the Angels,) were made of Fine Gold, to denote both their Sanctity and Splendor. The Angels are compared to Lightning, *Mat.* 28.3. because of those Sparkling Beams of Majesty which as Lightning shoot from them. And when Saints and Angels shall meet and sing together in Consort in the Heavenly Quire, what Divine Harmony, what Joyful Triumphs will it Create!\n\n6\\. Believers at Death shall gain Perfection of Holiness. Here Grace was but *in Cunabulis,* in its Cradle, very Imperfect; we cannot write a Copy of Holiness without Blotting: Believers are said to receive but *Primitias Spiritus,* the first Fruits of the Spirit, *Rom.* 8.23. But at Death the Saints shall arrive at Perfection, their Knowledge clear, their Sanctity perfect; their Sun shall be in its full Meridian Splendour. They need not then pray for *Encrease of Grace*; they shall Love God as much as they would Love him, and as much as he desires to have them Love him; they shall be then in respect of Holiness 〈 in non-Latin alphabet 〉 as the Angels of God.\n\n7\\. At Death the Saints shall gain a Royal Magnificent Feast. I told you before what a glorious Palace they shall have; but a Man may starve in a House if there be no Chear. The Saints at Death shall have a Royal Banquet, shadowed out in Scripture by a Marriage Supper, *Rev.* 19.9. *Bullinger* and *Gregory* the Great, understand by that Marriage-Supper of the Lamb, the stately Magnificent Festival the Saints shall have in Heaven; they shall feed on the *Tree of Life,* Rev. 22. They shall have the Heavenly Nectar and Ambrosia, *the Spiced Wine, and Juice of the Pomegranate,* Cant. 8.2. This Royal Supper of the Lamb will not only satisfie Hunger, but prevent it, *Rev.* 7 16. *They shall hunger no more.* Nor can there be any Surfeit at this Feast, because a fresh Course will be continually served in: New and fresh Delights will spring from God; therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit, *Rev.* 22.2.\n\n8\\. Believers at Death shall gain Honour and Dignity, they shall reign as Kings; therefore we read of the Ensigns of their Royalty, their White Robes, and Crowns Caelestial, 2 *Tim.* 4.7. We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold, 1 *Kings* 6.35. An Emblem of that Victory and Triumph, and that Golden Garland of Honour wherewith God hath invested the Saints glorified. When all Worldly Honour shall lye in the Dust, the Mace, the Star, the Robe of Ermin, the Imperial Diadem, then shall the Saints Honour remain; not one Jewel shall be pluck’d out of their Crown; they shall gain at Death a Blessed Eternity. If the Saints could have but the least Suspicion or Fear of losing their Glory, it would much cool and imbitter their Joy; but their Crown fades not away, 1 *Pet.* 5.4. As the Wicked have a Worm that never dies, so the Elect have a Crown that never fades. *Ever* is a short Word, but hath no ending; *in fine erit gaudium sine fine,* Bern. 2 *Cor.* 4.18. *The things which are not seen are Eternal.* Psal. 16.11. *At thy right Hand are Pleasures for evermore.* Who can span Eternity? Millions of Ages stand but for Ciphers in Eternity. This is the *Elah,* or highest strain of the Saints Glory; ever in Christ’s Bosom.\n\nQuest. *How come the Saints to have all this Gain?*\n\n*Resp.* Believers have a right to all this Gain at Death, upon a diverse account: By vertue of the Fathers Donation, the Sons Purchase, the Holy Ghosts Earnest, and Faiths acceptance. Therefore the state of future glory is called the Saints proper inheritance, *Col.* 1.12. They are Heirs of God, and have a right to inherit.\n\n*Use* 1. See the great difference between the Death of the Godly and the Wicked, the Godly are great gainers at Death, the Wicked are great Losers at Death. They loose Four things,\n\n1\\. They lose the World, and that is a great loss to the Wicked; they laid up their Treasure upon Earth; and to be turned out of all at once is a great loss.\n\n2\\. They lose their Souls, *Mat.* 16.26. The Soul was at first a noble piece of Coin, which God stamped his own Image upon; this Caelestial spark is more precious than the whole Globe of the World: But the Sinners Soul is lost; not that the Souls of the Wicked are annihilated at Death, but damnified.\n\n3\\. They lose Heaven. Heaven is *Sedes beatorum,* the Royal Seat of the Blessed; it is the region of Happiness, the Map of Perfection. There is that Manna which is Angels Food; there is the Garden of Spices, the Bed of Perfumes, the Rivers of Pleasure. Sinners at Death lose all this.\n\n4\\. They lose their Hopes. For though they lived wickedly, yet they hoped God was Merciful, and they hoped they should go to Heaven. Their Hope was not an Anchor, but a Spiders Web. Now at Death they lose their Hopes, they see they did but flatter themselves into Hell, *Job.* 8.14. *Whose Hope shall be cut off.* That is sad to have a Mans Life and his Hope cut off together.\n\n*Use* 2. If the Saints gain such glorious things at Death, then how may they desire Death? Doth not every one desire Preferment? *nemo ante funera Foelix*—Faith gives a Title to Heaven, Death a Possession. Though we should be desirous of doing Service here, yet we should be ambitious to be with Christ, *Phil.* 1.23. We should be content to live, but willing to Dye. Is it not a blessed thing to be freed from Sin, and to lie for ever in the Bosom of Divine Love? Is it not a blessed thing to meet our Godly Relations in Heaven, and to be singing Divine Anthems of Praise among the Angels? Doth not the Bride desire the Marriage Day, especially if she were to be matched unto the Crown? What is the Place we now live in, but a Place of Banishment from God? We are in a Wilderness, while the Angels live at Court. Here we are combating with Satan, and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast, and to receive a Victorious Crown? Think what it will be to have always a smiling Aspect from Christs Face; to be brought into the Banqueting House, and have the Banner of his Love displayed over you. O ye Saints desire Death, it is your Ascension-day to Heaven. *Egredere anima, egredere,* said *Hilarion* on his Death-bed, *Go forth my Soul, what fearest thou*? Another Holy Man said, *Lord lead me to that Glory which I have seen as through a Glass; Hast Lord and do not tarry.* Some Plants thrive best when they are transplanted: Believers when they are by Death transplanted, cannot choose but thrive, because they have Christ’s sweet Sun-beams shine upon them: And what though the Passage through the Valley of the shadow of Death be troublesome. Who would not be willing to pass a tempestuous Sea, if he were sure to be crown’d as soon as he came at shore?\n\n*Use* 3. Comfort in the loss of our dear and pious Relations. They, when they dye, are not only taken away from the Evil to come, but they are great gainers by Death: They leave a Wilderness and go to Paradise: They change their Complaints into Thanksgivings: They leave their Sorrows behind, and enter into the Joy of their Lord: Why should we weep for their Preferment? Believers have not their Portion paid till the day of their Death: Gods Promise is his Bond to make over Heaven in Reversion to them: But though they have his Bond, they do not receive their Portion till the day of Death. Oh! Rejoyce to think of their Happiness who dye in the Lord; to them *to dye is gain:* They are as Rich as Heaven can make them."},{"number":45,"title":"A Believers Privilege at Death","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[],"text":"*Phil. 1.21.* For to me to live is Christ, and to dye is gain.\n\nHope is a Christan’s Anchor, which he casts within the vail, *Rom.* 12.12. *Rejoycing in Hope.* A Christians Hope is not in this Life, but he *hath Hope in his Death,* Prov. 14.32. The best of a Saints Comfort begins when his Life ends. The Wicked have all their Heaven here, *Luke* 6.28. *Woe unto you Rich, you have received your Consolation.* You may make your Acquittance and write, *Received in full Payment.* Luke 16.25. *Son, remember that thou in thy life-time receivedst thy good things.* But a Saints Happiness is in Reversion; *The righteous hath Hope in his death.* God keeps the best Wine till last. If *Cato* the Heathen said, *To me to dye is gain; He saw Mortality to be a Mercy:* Then what may a Believer say, *Eccles.* 7.1. *The day of Death is better than the day of ones Birth. Nemo ante Funera Felix,* Solon. A Queen of this Land said she prefer’d her Coffin before her Cradle.\n\nQuest. 1. *What Benefits do Believers receive at Death?*\n\n*Resp.* 1. They have great Immunities. 2. They pass immediately into a State of Glory. 3. Their Bodies are united to Christ in the Grave till the Resurrection.\n\n1\\. The Saints at Death have great Immunities and Freedoms: A Prentice when out of his time is made Free: When the Saints are out of their time of living, then they are made Free; not made Free till Death. 1. At Death they are freed from a Body of Sin. There are in the best *reliquiae peccati,* some Remainders and Reliques of Corruption, *Rom.* 7.24. *O wretched Man that I am, who shall deliver me from this Body of Death!* By the *Body of Death* is meant the *Congeries,* the Mass and lump of Sin. It may well be called a Body for its weightiness, and a Body of Death for its noisomness. (1.) It weighs us down; sin hinders us from doing good. A Christian is like a Bird that would be flying up, but hath a string tyed to its Legs to hinder it; so he would be flying up to Heaven with the Wings of desire, but sin hinders him, *Rom.* 7.15. *The good that I would, I do not.* A Christian is like a Ship that is under Sail and at Anchor. Grace would sail forward, but Sin is the Anchor that holds it back. (2.) Sin is oft more active in its Sphere than Grace. How stirring was Lust in *David,* when his Grace lay dormant? (3.) Sin sometimes gets the Mastery, and leads a Saint Captive, *Rom.* 7.19. *The evil I would not, that do I. Paul* was like a Man carried down the stream, and could not bear up against it. How oft is a Child of God over-power’d with Pride and Passion? Therefore *Paul* calls sin, 〈 in non-Latin alphabet 〉, a Law in his Members, *Rom.* 7.24. it binds as a Law, it hath a kind of Jurisdiction over the Soul, as *Cesar* had over the Senate. (4.) Sin defiles the Soul, it is like a stain to Beauty, it turns the Souls Azure Brightness into Sables. (5.) Sin debilitates us, it disarms us of our strength, 2 *Sam.* 3.39. *I am this day weak though anointed King.* So though a Saint is crown’d with Grace, yet he is weak, though anointed a Spiritual King. (6.) Sin is ever Restless, *Gal.* 5.17. *The flesh lusts against the Spirit.* It is an Inmate that is always quarrelling: Like *Marcellus* that Roman Captain, of whom *Hannibal* said, Whether he did beat or was beaten, he would never be quiet. (7.) Sin adheres to us, we cannot get rid of it. It may be compar’d to a wild Fig-tree growing on a Wall; though the Roots are pull’d up, yet there are some *Fibers,* some stings of it in the joynts of the stone-work which cannot be gotten out. (8.) Sin mingles with our Duties and Graces; we cannot write a Copy of Holiness without blotting. This makes a Child of God weary of his Life, and makes him water his Couch with his Tears, to think sin so strong a Party, and he should offend that God whom he loves. This made *Paul* cry out, *Miser ego Homo,* O wretched Man that I am! Hence *Paul* did not cry out of his Affliction, of his Prison-chain, but of the body of sin. Now a Believer at Death shall be freed from sin; he is not taken away *in* but *from* his sins; he shall never have a vain proud thought more; he shall never grieve the Spirit of God any more. Sin brought Death into the World, and Death shall carry sin out of the World. The *Persians* had a certain day in the Year, in which they kill’d all Serpents and venomous Creatures: Such a day will the day of Death be to a Believer; it will destroy all his sins, which like so many Serpents have stung him. Death smites a Believer, as the Angel did *Peter,* it made his Chains fall off. So Death makes all the Chains of Sin fall off, *Acts* 12.7. Believers at Death are made perfect in Holiness, *Heb.* 12.23. *The Spirits of just Men made perfect.* At Death the Souls of Believers recover their Virgin-purity. O what a Blessed Privilege is this, to be *sine macula & ruga,* without spot and wrinckle, *Eph.* 5.27. to be purer than the Sun-beams, to be as free from sin as the Angels. This makes a Believer so desirous to have his Pass to be gone: He would fain live in that pure Air, where no black Vapors of sin arise.\n\n2\\. At Death the Saints shall be freed from all the Troubles and Incumbrances to which this Life is subject. Sin is the Seed sown, and Trouble is the Harvest reaped: 〈 in non-Latin alphabet 〉, *Eurip.* Life and Trouble are married together: There is more in Life to wean us than to tempt us. Parents divide a Portion of Sorrow to their Children, and yet they leave enough for themselves, *Job* 5.7. *Man is born to trouble.* He is Heir to it; it is his Birth-right. You may as well separate weight from Lead, as Trouble from the Life of Man: *Quid est diu vivere nisi diu Torqueri?* Aug. King *Henry*’s Emblem, a Crown hung in a Bush of Thorns. There is a far greater Proportion of Bitterness than Pleasure in this Life, *Prov.* 7.17. *I have perfumed my Bed with Myrrhe, Aloes and Cynamon.* For one sweet Ingredient there were two bitter; for the Cynamon there was Myrrhe and Aloes. A Mans Grace will not exempt him from Troubles, *Gen.* 47.9. *Few and evil have the days of the years of my Life been.* Though he was a Godly Patriarch, though he had met with God, *Gen.* 32.30. He named *the name of the place* Peniel: *For I have seen God face to face*: Yet he had his Troubles few and evil, *&c.* There are many things to imbitter Life and cause trouble, and Death frees us from all. 1. *Care*: The Mind is full of perplexed thoughts, how to bring about such a Design; how to prevent such an Evil. The word for *Care,* 〈 in non-Latin alphabet 〉, comes from a Primitive in the Greek, that signifies *To cut the Heart in pieces.* Care doth discruciate the Mind, wast the Spirits: No such bitter Bread as the Bread of Carefulness, *Ezek.* 12.19. Care is a Spiritual Canker which eats out the Comfort of Life. Death is the Cure of Care. 2. *Fear:* Fear is the Ague of the Soul, which sets it a shaking, 1 *John* 4.14. There is Torment in Fear: Fear is like *Prometheus* his Vulture, it gnaws upon the Heart. There is a distrustful Fear, a Fear of Want; and a distracting Fear, Fear of Danger; and a discouraging Fear, a Fear God doth not love us. These Fears leave sad Impressions upon the Mind: Now at Death a Believer is freed from these torturing Fears: He now knows he is passed from Death to Life: He is as far from Fear, as the Damned are from Hope: The Grave buries a Christians Fears. 3. *Labour.* Eccles. 1.8. *All things are full of labour.* Some labour in the Mine, others among the Muses: God hath made a Law▪ *In the sweat of thy Brows thou shalt eat Bread:* But Death gives a Believer a *Quietus est*; it takes him off from his Day-labour, *Rev.* 14.13. *Blessed are the dead that dye in the Lord, they rest from their labours.* What needs working when they have their Reward? What needs fighting, when the Crown is set on their Head? they rest from their Labours. 4. *Suffering:* Believers are as a Lilly among Thorns; as the Dove among the Birds of Prey. The Wicked have an Antipathy against the Righteous, and secret Hatred will break forth into open Violence, *Gal.* 4.29. *He that was born after the Flesh, persecuted him that was born after the Spirit.* The Dragon is described with seven Heads and ten Horns, *Rev.* 12.3. he plotteth with the one, and pusheth with the other. But at Death the Godly shall be freed from the Molestations of the Wicked; they shall never be pestered with these Vermin more, *Job* 3.17. *There (viz.* in the Grave) *the wicked cease from troubling.* Death doth to a Believer, as *Joseph* of *Arimathea* did to Christ; it takes him down from the Cross, and gives him a Writ of Ease: The Eagle that flies high cannot be stung with the Serpent: Death gives the Soul the Wing of the Eagle, that it flies above all these venomous Serpents here below. 5. *Temptation:* Though Satan be a conquered Enemy▪ yet he is a restless Enemy, 1 *Pet.* 5.8. He walketh about; the Devil is always going his Diocess: He hath his Snares and his Darts: One he tempts with Riches, another with Beauty; it is no small trouble to be continually followed with Temptation: As for a Virgin to have her Chastity daily assaulted: But Death will free a Child of God from Temptation; he shall never be vexed more with the old Serpent. After Death hath shot its Dart at us, the Devil shall have done shooting his: Though Grace puts a Believer out of the Devils Possession, only Death frees him from the Devils Temptation. 6. *Sorrow*: A Cloud of Sorrow gathers in the Heart, and drops into Tears, *Psal.* 31.10. *My life is spent with Grief, and my years with sighing.* It was a Curse, *Gen.* 3.16. *In sorrow thou shalt bring forth.* Many things occasion Sorrow; Sickness, Law-suits, Treachery of Friends, disappointment of Hopes, loss of Estate. *Ruth* 1.20. *Call me not* Naomi, *call me* Mara: *I went out full, and the Lord hath brought me home again empty.* Sorrow is the evil Spirit that haunts us; the World is a *Bochim: Rachel* wept for her Children; some grieve that they have no Children, and others grieve that their Children are undutiful. Thus we spend our years with sighing; ’tis a Valley of Tears: But Death is the Funeral of all our Sorrows, *Rev.* 7.17. *And God shall wipe away all Tears.* Then Christs Spouse puts off her Mourning. How can the Children of the Bride Chamber Mourn, when the Bride-Groom shall be with them? *Matt.* 9.15. Thus Death gives a Believer his *Quietus est*; it frees him from Sin and Trouble. Though the Apostle calls Death the last Enemy, 1 *Cor.* 15. yet it is the best Friend: *To me to dye is gain.*\n\n*Use* 1. See here that which may make a true Saint willing to die: Death will set him out of Gun-shot; free him from Sin and Trouble. There is no cause of weeping, to leave a Valley of Tears. The World is the Stage on which Sin and Misery are Acted. Believers are here in a strange Country, why then should they not be willing to go out of it? Death beats off their Fetters of Sin, and sets them free who go weeping out of a Goal: Besides our own Sins the Sins of others. The World is a place where Satan’s Seat is; a place where we see God daily dishonoured. *Lot* (who was a bright Star in a dark Night) his righteous Soul was vexed with the unclean Conversation of the Wicked, 2 *Pet.* 3.8. To see Gods Sabbaths broken, his Truths adulterated, his Glory eclipsed, is that which wounds a Godly Heart. This made *David* cry out, *Psal.* 120.5. *Woe is me that I dwell in* Mesech, *that I sojourn in the Tents of* Kedar. *Kedar* was *Arabia,* where were *Ishmaels* Posterity. This was a cut to *David*’s Heart to dwell there. O then be willing to depart out of the Tents of *Kedar.*\n\n2\\. The Bodies of Believers are united to Christ in the Grave, and shall rest there till the Resurrection. They are said to sleep in Jesus, 1 *Thess.* 4.14. The dust of Believers is part of Christs Body Mystical. The Grave is a Dormitory or place of rest to the Saints, where their Bodies quietly sleep in Christ, till they are awakened out of their sleep by the Trumpet of the Arch-angel.\n\nQuest. 2. *But how shall we know that we shall gain all this at Death, to be freed from Sin and Trouble, and to have our Bodies united to Christ in the Grave?*\n\n*Resp.* If we are Believers, then we gain all this at Death. *To me* (saith *Paul) to dye is gain.* To me, *quatenus,* a Believer. Are we such? Have we this blessed Faith? Faith, where-ever it is, is Operative. Lapidaries say, there is no precious Stone but hath *Virtutem insitam,* some hidden Virtue in it: So I may say of Faith: It hath some secret Virtue in it: It Anchors the Soul on Christ: It hath both a justifying and sanctifying Virtue in it: It fetcheth Blood out of Christs sides to Pardon, and Water out of his sides to Purge: It works by love: It constrains to Duty: It makes the Head study for Christ, the Tongue confess him, the Hands work for him. I have read of a Father who had three Sons, and being to dye, left in his Will all his Estate to that Son who could find his Ring with the Jewel which had an healing Vertue. The Case was brought before the Judges, the two elder Sons counterfeited a Ring, but the younger Son brought the true Ring; which was proved by the Vertue of it; whereupon his Fathers Estate went to him. To this Ring I may compare Faith; there is a counterfeit Faith in the World; but if we can find this Ring of Faith which hath the Healing Vertue in it, to purifie the Heart, this is the true Faith, which gives us an Interest in Christ, and entitles us to all these Privileges at Death, to be freed from Sin and Sorrow, and to have our Bodies united to Christ, while they are in the Grave.\n\n3\\. I should now come to the third Privilege at Death, the Souls of Believers pass immediately into Glory. Where I shall lead you to the top of Mount *Pisgah,* and give you a short view of the Glory of Heaven."},{"number":46,"title":"A Believers Privilege after Death","part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[],"text":"*Phil. 1.21.* And to dye is Gain.\n\n3\\. AT Death the Souls of Believers pass into Glory: Death brings *Malorum omnium ademptionem: Omnium ademptionem*; Death’s the day-break of Eternal Brightness. And here I shall lead you to the top of Mount *Pisgah,* and give you a glimpse of the Holy Land.\n\nQuest. 1. *What is comprehended in Glory?*\n\n*Resp.* Glory is *Status omnium Bonorum aggregatione perfectus,* Boetius. It is a perfect State of Bliss, which consists in the Accumulation and heaping together all those good things which immortal Souls are capable of. And truly here I am at a loss;[^1] all that I can say falls short of the Celestial Glory: *Appelles* Pencil cannot delineate it; Angels Tongues cannot express it: We shall never understand Glory fully, till we are in Heaven: Only let me give you the 〈 in non-Latin alphabet 〉, or some dark views and some imperfect Lineaments of that State of Glory the Saints shall arrive at after Death.\n\n1\\. The first and most sublime part of the Glory of Heaven is the full and sweet Fruition of God: *Ipse Deus sufficit ad praemium,* Aug. We are apt to think the Happiness of Heaven is in being free from Pain and Misery, but the very 〈 in non-Latin alphabet 〉 and Quintessence of Happiness, is the Enjoyment and Fruition of God; this is the Diamond Ring of Glory God is an infinite inexhaustible Fountain of Joy; and to have him is to have all. Now the enjoying of God implies three things.\n\n1\\. It implies our seeing of God. 2. Our loving of God. 3. Gods loving of us.\n\n1\\. The enjoying of God implies our seeing of God, 1 *John* 3.2. We shall see him as he is: Here we see him as he is not; not mutable, mortal; there as he is.\n\nQuest. 2. *How shall we see God?*\n\n*Resp.* 1. We shall see him intellectually, with the Eyes of our mind. This Divines call the Beatifical Vision. We shall have a full knowledge of God, though not know him fully. If there were not such an intellectual sight of God, then how do the Spirits of just Men made perfect see him? This sight of God will be very glorious: As when a King on his Coronation-day, shews himself in all his Royalty and Magnificence.\n\n2\\. We shall corporeally behold the glorified Body of Jesus Christ: And if it be a pleasant thing to behold the Sun, *Eccles.* 11.7. then how blessed a sight will it be to behold the Sun of Righteousness; to see Christ clothed in our humane Nature, sitting in Glory above the Angels! *Solomon* saith, *The eye is not satisfied with seeing, Eccles.* 1.8. But sure the Eyes of the Saints will be satisfied with seeing that Orient Brightness which shall shine from the beautiful Body of Christ. It must needs be satisfying, because, through Christs Flesh some Rays and Beams of the God-head shall gloriously display themselves. Gods excellent Majesty would overwhelm us, but through the Vail of Christs Flesh, we shall behold the Divine Glory.\n\n3\\. Our seeing of God will be transforming. We shall so see him as to be in some measure assimilated and changed into his image, 1 *John* 3.2. *We shall be like him.* If when *Moses* was with God on the Mount, and had but some imperfect sight of his Glory, *Moses face shined,* Exod. 34.33. How shall the Saints glorified shine, being always in God’s Presence, and having some beams of his Glory put upon them! *We shall be like him.* One that is deformed may look on Beauty, and not be made Beautiful. But the Saints that so see God, as that sight shall transform them into his Likeness, *Psal.* 17.15. *When I awake I shall be satisfied with thy likeness.* Not that the Saints shall partake of God’s Essence; for as the Iron in the Fire is made Fiery, yet remains Iron still; so the Saints by beholding God’s Majesty shall be made Glorious Creatures, but yet Creatures still.\n\n4\\. Our seeing of God in Heaven will be unweariable. Let a Man see the rarest Sight that is, he will be soon cloyed; when he comes into a Garden, and sees delicious Walks, fair Arbours, Pleasant Flowers, within a little while he grows weary. But it is not so in Heaven; there is no Surfeit, *Ibi nec Fames nec Fastidium,* Bern. The Saints will never be weary of their Prospect, *viz.* of seeing God; for God being infinite, there shall be every Moment new and fresh Delights springing from God into the Souls of the Glorified.\n\nII. The Second thing implied in our enjoying God, is our *Loving of God,* 〈 in non-Latin alphabet 〉; it is a Saints grief that his Heart is like the Frozen Ocean, that he can melt no more in Love to God; but in Heaven the Saints shall be like Seraphims burning in Divine Love. Love is a pleasing Affection. *Fear hath Torment in it,* 1 *John* 4.18. Love hath Joy in it. To love Beauty is delightful: God’s amazing Beauty will attract the Saints Love, and it will be their Heaven to Love him.\n\nIII. The Third thing implyed in enjoying God, is *Gods Loving us.* Were there Glory in God, yet if there were not Love, it would much eclipse the Joys of Heaven; but *God is Love,* 1 *John* 4.16. The Saints glorified, cannot love so much as they are loved. What is their Love to God’s? What is their Star to this Sun? God doth love his People on Earth, when they are black as well as comely; they have their 〈 in non-Latin alphabet 〉 Imperfections. O how intirely will he Love them, when they are without *Spot or Wrinkle,* Eph. 5.27.\n\n1\\. This is the Felicity of Heaven, to be in the sweet Embraces of God’s Love. To be the *Hephsibah,* the delight of the King of Glory. To be Sunning our selves in the Light of Gods Countenance. Then the Saints shall know that Love of Christ which passeth Knowledge, *Eph.* 3.19. From this glorious manifestation of God’s Love, will flow infinite Joy into the Souls of the Blessed. Therefore Heaven is call’d *entring into the joy of our Lord,* Mat. 25.21. The Seeing of God, the Loving of God, and being Beloved of God, will cause a Jubilation of Spirit, and create such Holy Raptures of Joy in the Saints, as is unspeakable and full of Glory, 1 *Pet.* 1.8. *In Deo quadam dulcedine delectatur anima, imo rapitur,* Aug. Now the Saints spend their Years with Sighing, they weep over their Sins and Afflictions; then their Water shall be turned into Wine; then the Vessels of Mercy shall be fill’d and run over with Joy; they shall have their Palm-Branches and Harps in their Hand, *Rev.* 14.2. in token of their Triumphs and Rejoycing.\n\n2\\. The Second thing comprehended in Glory, is the good Society there. There are the Angels; every Star adds to the Light. Those Blessed Cherubims will welcome us into Paradise. If the Angels rejoyced so at the Conversion of the Elect, First, How will they rejoyce at their Coronation! Secondly, There is the Company of the Saints, *Heb.* 12.23. *The Spirits of Just Men made Perfect.*\n\nQuest. *Whether shall the Saints in Glory know each other?*\n\n*Resp.* Certainly they shall; for our Knowledge in Heaven shall not be diminished, but increased. We shall not only know our Friends and Godly Relations, but those glorified Saints which we never saw before. It must be so; for Society without Acquaintance is not comfortable. And of this Opinion were St. *Austin, Anselm, Luther.* And indeed the Scripture seems to hint so much to us. For, if *Peter* in the Transfiguration knew *Moses* and *Elias,* whom he never saw before, *Mat.* 17.4. then surely in Heaven, the Saints shall know one another, and be infinitely delighted in each others Company.\n\n3\\. The Third thing comprehended in Glory, is Perfection in Holiness. Holiness is the Beauty of God and Angels, it makes Heaven. What is Happiness but the quintessence of Holiness? Here a Christians Grace is imperfect, he cannot write a Copy of Holiness without blotting. He is said to receive but *Primitas Spiritus,* the first Fruits of the Spirit, Grace in *Fieri,* Rom. 8.23. But at Death Believers shall arrive at Perfection of Grace. Then this Sun shall be in its Meridian Splendour; then they shall not need to pray for Encrease of Grace, for they shall be as the Angels, 〈 in non-Latin alphabet 〉 their Light shall be clear, as well as their Joy full.\n\n4\\. The Fourth thing in Glory is Dignity and Honour, they shall reign as Kings. Therefore the Saints glorified are said to have their *insignia Regalia,* their Ensigns of Royalty, their white Robes and their Crown, 2 *Tim.* 4.7. *Caesar* after his Victories, in token of Honour had a Chair of Ivory set for him in the Senate, and a Throne in the Theatre; the Saints having obtained their Victories over Sin and Satan, shall be inthroned with Christ in the Empirean Heaven. To sit with Christ, denotes Safety, to set on the Throne, Dignity, *Rev.* 3.21. This Honour have all the Saints.\n\n5\\. The Fifth thing in Glory is the Harmony and Union among the Heavenly Inhabitants. The Devil cannot get his Cloven Foot into Heaven: He cannot conjure up any Storms of Contention there; there shall be perfect Union. There *Calvin* and *Luther* are agreed; there’s no jarring String in the Heavenly Musick▪ there is nothing to make any difference, no Pride or Envy there. Though one Star may differ from another, one may have a greater degree of Glory, yet every Vessel shall be full. There shall the Saints and Angels fit as Olive-Plants round about their Fathers Table in Love and Unity. Then shall they joyn together in consort, then shall the loud Anthems of Praise be sung in the Heavenly Quire.\n\n6\\. The Sixth thing in Glory is a blessed Rest, *Heb.* 4.9. *There remains a Rest, Foelix transitus à labore ad requiem,* here we can have no rest, tossed and turn’d as a Ball on Racket, 2 *Cor.* 4.8. *We are 〈 in non-Latin alphabet 〉 troubled on every side.* How can a Ship rest in a Storm? But after Death the Saints get into their Haven. Every thing is quiet in the Center. God is *centrum quietativum animae,* as the Schoolmen, *The Center where the Soul doth sweetly acquiesce.* A Christian after his weary Marches and Battels shall put off his Bloody Armour, and rest himself upon the Bosom of Jesus, that Bed of Perfume. When Death hath given the Saints *the Wings of a Dove,* then they shall fly away to Paradise and be at rest.\n\n7\\. The Seventh thing in Glory is Eternity, 2 *Cor.* 4.17. *An Eternal weight of Glory.* First, Glory is a Weight; The Hebrew Word for Glory, (*quod significat Pondus,*) is a Weight: God must make us able to bear it. Secondly, *An Eternal Weight.* 〈 in non-Latin alphabet 〉. Glory is such a Manna as doth not breed Worms. If the Saints glory in Heaven were but for a time, and they were in fear of losing it, it would eclipse and imbitter the Joys of Heaven, but Eternity is written upon their Joys. The Garland made of Flowers of Paradise fades not, 1 *Pet.* 5.4. I have read of a River which they call the Day-River, in which time it runs with a full Torrent, but at Night it is dried up; such are all Earthly Comforts, they run with a full Stream all the Day-time of Life, but at the Night of Death they are dried up; but the Saints glorified shall drink of the Rivers of Pleasure for evermore, *Psal.* 16.11. Eternity is the Heaven of Heavens; *in fine Gaudium erit sine fine,* Bern. The Joys of Heaven as overflowing, so ever-flowing.\n\nQuest. 2. *When do Believers enter upon Possession of Glory?*\n\n*Resp.* They pass immediately after Death into Glory. Some hold with the *Platonists* and; *Lucianists* that the Soul dies. But many of the Sober Heathens believed the Souls immortality. The Romans when their Great Men died, caus’d an Eagle to be let loose, and fly about in the Air, signifying hereby that the Soul was immortal, and did not dye with the Body. Christ tells us the Soul is not capable of Killing, *Luke* 12.4. Therefore not of Dying. And as the Soul doth not Dye, so neither doth it Sleep in the Body for a time. If the Soul be at Death absent from the Body, 2 *Cor.* 5.8. then it cannot Sleep in the Body. There is an immediate passage from Death to Glory: It is but winking and we shall see God, *Luke* 23.43. *This Day shalt thou be with me in Paradise*; by Paradise is meant Heaven, the Third Heaven into which *Paul* was wrap’d, (which all hold to be the Heaven of the blessed) was called Paradise, 2 Cor 12.4. Now saith Christ to the Thief on the Cross, 〈 in non-Latin alphabet 〉 *This Day shalt thou be with me in Paradise,* his Body could not be there, for it was laid in the Grave: But it was spoke of his Soul, that it should be immediately after Death in Heaven. Let none be so vain as to talk of *Purgatory.* A Soul purg’d by Christs Blood, needs no fire of Purgatory, but goes immediately from a Death-bed into a glorified State.\n\n*Use* 1. See what little cause Believers have to fear Death, when it brings such glorious Benefits, *To me to Dye is Gain.* Why should the Saints fear their Preferment? Is it not a blessed thing to see God, to love God, and to lye for ever in the Bosom of Divine Love? Is it not a blessed thing to meet our Godly Relations in Heaven? Why should the Saints be afraid of their Blessings? Is a Virgin afraid to be matched into the Crown? Now is but the Contract, at Death is the Marriage-Supper of the Lamb, *Rev.* 19.9. What hurt doth Death but take us from among Fiery Serpents, and place us among Angels? What hurt doth it do, but to cloath us with a Robe of Immortality? Hath he any wrong done, that hath his Sack-Cloath pull’d off, and hath Cloath of Gold put upon him? Fear not Dying, who cannot live but by Dying.\n\n*Use* 2. You who are Real Saints, whose Hearts are purified by Faith, spend much time in musing upon these glorious Benefits which you shall have by Christ at Death. Thus might you by a Contemplative Life, begin the Life of Angels here, and be in Heaven before your time. *Eudoxus* was so affected with the Glory of the Sun, that he thought he was born only to behold it. What should we contemplate but Caelestial Glory, when we shall see God Face to Face? *David* was got above the ordinary sort of Men, he was in the Altitudes, *Psal.* 139.18. *I am ever with thee.* A true Saint every Day takes a turn in Heaven, his Thoughts and Desires are like Cherubims flying up to Paradise. Can Men of the World so delight in looking upon their Bags of Gold, and Fields of Corn, and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion? Could we send forth Faith as a Spy, and every Day view the Glory of the *Jerusalem* above, how would it rejoyce us, as it doth the Heir, to think of the Inheritance which is to come into his Hand shortly?\n\n*Use* 3. Consolation. This is that which may comfort the Saints in Two Cases.\n\n1\\. Under their Wants; they abound only in Wants. The Meal is almost spent in the Barrel, but be patient till Death, and you shall have a Supply of all your Wants▪ You shall have a Kingdom, and be as Rich as Heaven can make you. He who hath the promise of an Estate, after the expiring of a few Years, though at present he hath nothing to help himself, yet comforts himself with this, that shortly he shall have an Estate come into his Hands, 1 *John* 2.3. *It doth not yet appear what we shall be*; we shall be enamel’d with Glory, and be as rich as the Angels under their Sufferings.\n\n2\\. A true Saint is (as *Luther,) Haeres Crucis*; but this may make us go chearfully through our Sufferings; there are great things laid up in store, there is Glory coming which *Eye hath not seen*; we shall drink of the Fruit of the Vine in the Kingdom of Heaven; though now we drink in a Wormwood Cup, yet here is Sugar to sweeten it; we shall taste of those Joys of Paradise which exceed our Faith, and may be better felt than they can be expressed.\n\n[^1]: Vox faucibus haeret"},{"number":47,"title":"Of the RESVRRECTION","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[],"text":"*John 5.28.* Marvel not at this, for the Hour is coming in which all that are in the Graves shall hear his Voice, and shall come forth; they that have done Good unto the Resurrection of Life, and they that have done Evil unto the Resurrection of Damnation.\n\nQuest. *What Benefits shall Believers receive from Christ at the Resurrection?*\n\n*Resp.* 1. Their Bodies shall be raised up to Glory.\n\n2\\. They shall be openly acquitted at the Day of Judgment.\n\n3\\. They shall be made perfectly blessed in the full enjoyment of God for ever.\n\n1\\. The Bodies of Believers shall be raised up to Glory. The Doctrin of the Resurrection is a Fundamental Article of our Faith; the Apostle puts it among the Principles of the Doctrin of Christ, *Heb.* 6.2. The Body shall rise again; we are not so sure to rise out of our Beds, as we are to rise out of our Graves. The saved Body shall arise again. Some hold that the Soul shall be cloathed with a new Body; but then it were improper to call it a Resurrection, it should be rather a Creation, *Job* 19.26. *Though worms destroy this body, yet in my flesh shall I see God.* Not in another flesh, but my flesh. 1 *Cor.* 15.53. *This corruptible shall put on incorruption.*\n\nQuest. 2. *By what Arguments may the Resurrection be proved?*\n\n*Resp. Argument* 1. By Scripture, *John* 6.44. *I will raise him up at the last day.* Isa. 25.8. *He will swallow up Death in Victory.* That is, by delivering our Bodies from the Captivity of the Grave, wherein Death for a time had power over them, 1 *Thess.* 4.14. *Them which sleep in Jesus will God bring with him.*\n\n*Argument* 2. *Christ is risen*: Therefore the Bodies of the Saints must rise. Christ did not rise from the Dead as a private Person, but as the publick Head of the Church; and the Head being raised, the rest of the Body shall not always lye in the Grave. Christs rising is a Pledge of our Resurrection, 2 *Cor.* 4.14. *Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus.* Christ is called the first Fruits of them that slept, 1 *Cor.* 15.20. As the first Fruits is a sure Evidence that the Harvest is coming on; so the Resurrection of Christ is a sure Evidence of the rising of our Bodies out of the Grave. Christ cannot be perfect as he is Christ Mystical, unless his Members be raised with him.\n\n*Argument* 3. In respect of Gods Justice. If God be a just God, then he will reward the Bodies of the Saints as well as the Souls. It cannot be imagined that the Souls of Believers should be glorified, and not their Bodies: They have served God with their Bodies: Their Bodies have been Members of Holiness: Their Eyes have drop’d Tears for Sin: Their Hands have relieved the Poor: Their Tongues have set forth Gods Praise; therefore Justice and Equity require that their Bodies should be crown’d as well as their Souls: And how can that be, unless they are raised from the Dead?\n\n*Argument* 4. If the Body did not rise again, then a Believer should not be compleatly happy; for though the Soul can subsist without the Body, yet it hath *Appetitum Unionis,* a desire of re-union with the Body; and it is not fully happy till it be clothed with the Body: Therefore undoubtedly the Body shall rise again: If the Soul should go to Heaven, and not the Body, then a Believer should be only half saved.\n\n*Object▪* 1. But some may say, as the Virgin *Mary* to the Angel, *How can this be*? So how can it be, that the Body which is consum’d to Ashes, should arise again?\n\n*Resp.* It doth not oppose Reason, but transcend it. There are some Resemblances of the Resurrection in Nature. The Corn which is sown in the ground dies before it springs up, 1 *Cor.* 15.36. *That which thou sowest is not quickned except it dye.* In Winter the Fruits of the Earth dye, in Spring there is a Resurrection of them. *Noah*’s Olive-tree springing after the Flood, was a lively Emblem of the Resurrection. After the Passion of our Lord, many of the Saints which slept in the Grave, arose, *Matt.* 27.52. God can more easily raise the Body out of the Grave, than we can wake a Man out of sleep.\n\n*Object.* 2. But when the Dust of many are mingled together, How is it possible that a Separation should be made, and the same numerical Body arise?\n\n*Resp.* If we believe God can Create, then he can distinguish the dust of one Body from another. Do we not see the Chymist can, out of several Metals mingled together, as Gold, Silver, Alchimy, extract the one from the other, the Silver from the Gold, the Alchimy from the Silver, and can reduce every Metal to its own kind? And shall we not much more believe, that when our Bodies are mingled and confounded with other Substances, the wise God is able to make an Extraction, and re-invest every Soul with its own Body?\n\nQuest. 3. *Shall none but the Bodies of the Righteous be raised?*\n\n*Resp.* Yes, all that are in the Graves shall hear Christs Voice, and shall come forth, *Acts* 24.15. There shall be a Resurrection of the Dead, both of the just and unjust, *Rev.* 20.12. *I saw the dead, small and great, stand before God.* But though all shall be raised out of their Graves, yet all shall not be raised alike.\n\n1\\. The Bodies of the Wicked shall be raised with Ignominy; those Bodies which on the Earth did tempt and allure others with their Beauty, shall be at the Resurrection loathsom to behold; they shall be ghastly Spectacles, as the Phrase is, *Isa.* 66.24. *They shall be an abhorring unto all flesh.* But the Bodies of the Saints shall be raised with Honour, 1 *Cor.* 15.43. *It is sown in dishonour, it is raised in Glory.* The Saints Bodies then shall shine as sparkling Diamonds, *Matt.* 13.43. *Then shall the righteous shine forth as the Sun.*\n\n2\\. The Bodies of the Saints shall arise out of their Graves with Triumph: The Bodies of the Wicked shall come out of the Grave with Trembling, as being to receive their fatal Doom: But the Godly, when they awake out of the Dust, shall sing for Joy, *Isa.* 26.19. *Awake and sing ye that dwell in the dust.* When the Arch-angels Trumpet sounds, then the Saints shall sing: The Bodies of Believers shall come out of the Grave to be made happy: As the chief Butler came out of Prison, and was restored to all his Dignity at the Court: But the Bodies of the Wicked shall come out of the Grave, as the chief Baker out of Prison to be executed, *Gen.* 40.22.\n\n*Use* 1. Believe this Doctrin of the Resurrection; and that the same Body that dies, shall arise again, and with the Soul be crown’d. Without the belief of this, *tota corruit Religio,* all Religion falls to the ground, 1 *Cor.* 15.4. If the Dead rise not, then Christ is not risen, and then our Faith is vain.\n\n*Use* 2. *Comfort.* The Body shall rise again. This was *Job*’s Comfort, *Job* 19.26. *Though Worms destroy this Body, yet in my flesh shall I see God.* The Body is sensible of Joy as well as the Soul: And indeed we shall not be in all our Glory, till our Bodies are re-united to our Souls. O consider what Joy there will be at the re-uniting of the Body and Soul at the Resurrection: Look what sweet Imbraces of Joy were between Old *Jacob* and *Joseph,* when they first saw one another, *Gen.* 46.29. Such, and infinitely more, will there be when the Body and Soul of a Saint shall meet together at the Resurrection. How will the Body and Soul greet one another? What a welcome will the Soul give to the Body? O blessed Body! When I prayed thou didst attend my Prayers with hands lifted up, and Knees bowed down: Thou wert willing to suffer with me, and now thou shalt reign with me: Thou wert *sown in dishonour,* but now art *raised in Glory.* O my dear Body! I will enter into thee again, and be eternally married to thee.\n\n*Use* 3. The Resurrection of the Body is a Cordial when a Christian lyes a dying. Thy Body, though it drop into the Sepulchre, it shall revive and flourish as an Herb in the Resurrection: The Grave is a Bed of dust, where the Bodies of the Saints sleep; but they shall be awakened by the Trump of the Arch-angel. The Grave is your long home, but not your last home: Though Death strip you of your beauty, yet at the Resurrection you shall have it restored again. As *David* when he found *Saul* asleep, took away his Spear and Cruse of Water, but when he awoke he restored them again, 1 *Sam.* 26.22. So though at death all our strength and beauty be taken away, yet at the Resurrection God will restore all again in a more glorious manner.\n\nQuest. 4. *But how shall we know that our Bodies shall be raised to a glorious Resurrection?*\n\n*Resp.* If we have a part in the first Resurrection, *Rev.* 20.6. *Blessed is he that hath a part in the first Resurrection.* Quest. *What is meant by this? Answ.* It is a rising by Repentance out of the Grave of Sin: He who lies buried in sin, can have little hope of a joyful Resurrection: His Body shall be raised, but not in Glory. O then ask Conscience, Have you a part in the first Resurrection? Hath the Spirit entred into you, and lifted you up? Hath it raised you out of your Unbelief? Hath it raised your Hearts above the Earth? This is the first Resurrection; and if your Souls are thus Spiritually raised, then your Bodies shall be gloriously raised; and shall shine as Stars in the Kingdom of Heaven. Regeneration makes way for a glorious Resurrection.\n\n*Use* Seeing you expect your Bodies should arise to Glory, keep your Bodies unspotted from sin. Shall a drunken Body rise to Glory? Shall an unclean Body rise to Glory? Shall a thievish Body steal into Heaven? O keep your Bodies pure: Keep your Eyes from unchast Glances; your Hands from Bribes; your Tongues from Slander: Defile not your Bodies which you hope shall rise one day to Glory. Your Bodies are the Members of Christ; and hear what the Apostle saith, 1 *Cor.* 6.15. *Shall I take the members of Christ, and make them the members of an Harlot? God forbid.* O keep your Bodies unspotted, let them be Instruments of Righteousness, 1 *Cor.* 6.20. *Glorifie God in your Body.* If your Bodies glorifie God, God will glorifie your Bodies.\n\nQuest. 5. *But seeing our Bodies must be laid in the Grave, and they may lye many years rotting there before the Resurrection; What may support and comfort us in this case?*\n\n*Resp.* 1. That God will not leave his People in the Grave. Our Friends bring us to the Grave and leave us there, but God will not: God will go to the Grave with us, and watch over our dead Bodies; and take care of our Ashes. *Rizpah* watched over the dead Bodies of the Sons of *Saul,* and guarded them against the ravenous Fouls of the Air, 2 *Sam.* 21.10. Thus the Lord watcheth over the dead Bodies of the Saints, and looks to it, that none of their dust be missing. Christian, thou hast a God to watch over thy Body when thou art dead.\n\n2\\. The Bodies of the Saints in the Grave, though separated from their Souls, are united to Christ. The dust of a Believer is part of Christs Mystical Body.\n\n3\\. When the Bodies of the Saints are in the Sepulchre, their Souls are in Paradise▪ The Soul doth not sleep in the Body, but returns to God that gave it, *Eccles.* 12.7. The Soul immediately partakes of those Joys the blessed Angels do: When the Body returns to dust, the Soul returns to rest: When the Body is sleeping, the Soul is triumphing: When the Body is buried, the Soul is crowned: As the Spies were sent before to taste of the Fruits of the Land, *Numb.* 13. so at Death the Soul is sent before into Heaven, to taste of the Fruit of the Holy Land.\n\n4\\. When Gods time is come, the Graves shall deliver up their Dead, *Rev.* 20.13. When the Judge sends, the Goaler must deliver up his Prisoners. As God said to *Jacob,* Gen. 46.4. *I will go down with thee into* Egypt, *and I will surely bring thee up again.* So the Lord will go down with us into the Grave, and will surely bring us up again.\n\n5\\. Though the Bodies of the Saints shall rot and be loathsom in the Grave, yet afterwards they shall be made Illustrious and Glorious. Concerning this consider,\n\n1\\. The Bodies of the Saints, when they arise, shall be comely and beautiful. The Body of a Saint in this Life may be deformed: Those whose minds are adorned with Virtue, yet may have mis-shapen Bodies; as the finest Cloth may have the coarsest List: But this deformed Body shall be aimable and beautiful. This beauty consists in two things. 1. Perfection of parts: There shall be a full Proportion of all the Members: In this Life there is oft a defect of Members: The Eye is lost, the Arm is cut off; but in the Resurrection all parts of the Body shall be restored again: Therefore the Resurrection is called the time of restoring of all things, *Acts* 3.19. *Malcha*’s Ear cut, *restituit.* 2. Clarity and Splendor: The Bodies of the Saints shall have a graceful Majesty in them; they shall be like *Stephen,* whose Face shined as if it had been the Face of an Angel, *Acts* 6.15. Nay they shall be made like Christs glorious Body, *Phil.* 3.21.\n\n2\\. The Bodies of the Saints, when they arise, shall be free from the Necessities of Nature, as Hunger and Thirst, *Rev.* 7.16. *They shall hunger no more. Moses* on the Mount was so fill’d with the Glory of God, that he needed not the Recruits of Nature: Much more in Heaven shall the Bodies of the Saints, so fill’d with Gods Glory, be upheld without Food.\n\n3\\. The Bodies of Saints, when they arise, shall be swift and nimble; our Bodies on Earth are dull and heavy in their Motion; then they shall be swift and made fit to ascend, as the Body of *Elias* in the Air. Now the Body is a Clog; in Heaven it shall be a Wing: We shall be as the Angels, *Matt.* 22.30. And how nimble are they? The Angel *Gabriel* in a short time came from Heaven to the Earth, *Dan.* 9.21. As the Helm turns the Ship instantly whether the Steersman will; so the Body in an instant will move which way the Soul will.\n\n4\\. The Bodies of the Saints, at the Resurrection, shall be very firm and strong, 1 *Cor.* 15.43. *It is raised in power.* Through frequent Labour and Sickness, the strongest Body begins to Languish: But at the Resurrection we shall be of a strong Constitution: Then there will be no Weariness in the Body, nor Faintness in the Spirits. This may comfort you who now conflict with many bodily Weaknesses. This weak Body shall be raised in Power: The Body which is now a weak Reed, shall be like a Rock.\n\n5\\. The Bodies of the Saints at the Resurrection shall be Immortal, 1 *Cor.* 15.53. This Mortal shall put on Immortality, our Bodies shall run parallel with Eternity, *Luke* 20.36. *Neither can they dye any more.* Heaven is an healthful Climate, there is no Bill of Mortality there. If a Physician could give you a Receipt to keep you from Dying, what Sums of Mony would you give? At the Resurrection Christ will give the Saints such a Receipt, *Rev.* 21.4. *There shall be no more death.*\n\n2\\. The second Privilege Believers shall have at the Resurrection, is, They shall be openly acquitted at the day of Judgment."},{"number":48,"title":"Of the Day of Judgment","part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *What Benefits do Believers receive from Christ at the Resurrection?*\n\n*Resp.* 1. Their Bodies shall be raised up to Glory, and shall be openly acquitted at the day of Judgment, and crown’d with the full and perfect Enjoyment of God to all Eternity.\n\n2\\. *They shall be openly acquitted at the day of Judgment.*] This is to be laid down for a Position, that there shall be a Day of Judgment, 2 *Cor.* 5.10. *For we must all appear before the Judgment-Seat of Christ.* This is the Grand Assizes; the greatest Appearance that ever was: Now *Adam* shall see all his Posterity at once: We must all appear; the greatness of Mens Persons doth not exempt them from Christ’s Tribunal; Kings and Captains are brought in trembling before the Lambs Throne, *Rev.* 6.15. We must all appear, and appear in our own Persons, not by a Proxy.\n\nQuest. 1. *How doth it appear that there shall be a Day a Judgment?*\n\n*Resp.* Two ways. 1. By the Suffrage of Scripture, *Eccles.* 11.9.12.14 For God shall bring every work into Judgment, with every secret thing, *Psal.* 96.13. *For he cometh, for he cometh to judge the Earth.* The Reduplication denotes the certainty, *Dan.* 7.9. *I beheld till the Thrones were cast down, and the ancient of days did sit, whose garment was white as snow.* The Judgment was set, and the Books were opened.\n\n2\\. It appears from the petty Sessions kept in a Mans own Conscience; when a Man doth Virtuously, Conscience doth excuse him, when evil Conscience doth arraign and condemn him. Now, what is this private Session kept in the Court of Conscience, but a certain fore-runner of that General Day of Judgment, when all the World shall be summoned to Gods Tribunal?\n\nQuest. 2. *Why must there be a Day of Judgment?*\n\n*Resp.* That there may be a Day of Retribution, when God may render to every one according to his work. Things seem to be carried very unequally in the World: The Wicked do so prosper, as if they were rewarded for being Evil: And the Godly do so suffer, as if they were punished for being good. Therefore for the vindicating Gods Justice, there must be a day, wherein there shall be a righteous Distribution of Punishments and Rewards to Men, according to their Actions.\n\nQuest. 3. *Who shall be Judge?*\n\n*Resp.* The Lord Jesus Christ, *John* 5.22. *The Father hath committed all Judgment to the Son.* It is an Article in our Creed, That *Christ shall come to judge the Quick and the Dead.* It is a great Honour put upon Christ: He who was himself judged, shall now be Judge: He who once hung upon the Cross, shall sit upon the Bench. Christ is fit to be Judge, as he partakes both of the Manhood and Godhead.\n\n1\\. Of the Manhood: Being cloathed with the Humane Nature, he may be visibly seen of all: It is requisite the Judge should be seen, *Rev.* 1.7. *Behold he cometh with Clouds, and every Eye shall see him.*\n\n2\\. As he partakes of the Godhead: He is of infinite Prudence to understand all Causes brought before him: And of infinite Power to execute Offenders. He is described with seven Eyes, *Zach.* 3.9. to denote his Prudence; and a Rod of Iron, *Psal.* 2.9. to denote his Power. He is so Wise that he cannot be deluded; and so Strong that he cannot be resisted.\n\nQuest. 4. *When will the Court fit, when will the time of Judgment be?*\n\n*Resp.* For the *Quando,* or the time of the General Judgment, it is a Secret kept from the Angels, *Matt.* 24.36. *Of that day and hour knows no Man, no not the Angels of Heaven.* But this is sure, it cannot be far off: One great sign of the approach of the Day of Judgment, is, *That Iniquity shall abound,* Matt. 24. Sure then this day is near at hand, for Iniquity did never more abound than in this Age: Lust grows hot and Love grows cold. This is certain, when the Elect are all converted, then Christ will come to Judgment: As he that owes a Ferry-boat, stays till all the Passengers are taken into his Boat, and then he rows away. So Christ stays till all the Elect are gathered in, and then he will hasten away to Judgment.\n\nQuest. 5. *What shall be the modus or manner of Trial?*\n\n*Resp.* 1. The Citing of Men to the Court. The Dead are cited as well as the Living. Men when they Dye, avoid the Censure of our Law-Courts, but at the last Day, the Dead are cited to God’s Tribunal, *Rev.* 20.12. *I saw the Dead Small and Great stand before God.* This citing of Men will be by the Sound of a Trumpet, 1 *Thes.* 4.16. and this Trumpet will sound so loud, that it will raise Men out of their Graves, *Mat.* 24.31. Such as will not hear the Trumpet of the Gospel sound in their Ears, *Repent and Believe,* shall hear the Trumpet of the Arch-Angel sounding, *Arise and be Judged.*\n\n2\\. The approach of the Judge to the Bench.\n\nFirst, This will be terrible to the Wicked. How can a guilty Prisoner endure the sight of the Judge? If *Foelix* trembled when *Paul* Preached of Judgment, *Acts* 24.25. How will Sinners Tremble when they shall see Christ come to Judgment? Christ is described (sitting in Judgment) with a Fiery Stream issuing from him, *Dan.* 7.10. Now the Lamb of God will be turned into a Lion. The sight of Christ will strike Terrour into Sinners. As when *Joseph* said to his Brethren, *I am Joseph whom ye sold into* Egypt; *they were troubled at his Presence,* Gen. 45.6. Now, how did their Hearts smite them for their Sin! So when Christ shall come to judge Men, and say, I am Jesus whom ye sinned against, I am Jesus whose Laws ye have broken, whose Blood ye despised, I am now come to Judge you. O what horror and amazement will take hold of Sinners! they will be troubled at the Presence of their Judge.\n\nSecondly, The approach of Christ to the Bench of Judicature, will be Comfortable to the Righteous.\n\n1\\. Christ will come in Splendor and Great Glory. His first coming in the Flesh was obscure, *Isa.* 53.2. He was like a Prince in Disguise; but his Second coming will be illustrious, he shall *come in the Glory of his Father, with the Holy Angels,* Mark 8 38. O what a bright Day will that be, when such a number of Angels, those Morning Stars shall appear in the Air, and Christ the Sun of Righteousness shall shine in Splendour above the brightest Cherub!\n\n2\\. Christ will come as a Friend. Indeed if the Saints Judge were their Enemy, they might fear Condemning: But he who Loves them, and Pray’d for them is their Judge; he who is their Husband is their Judge, therefore they need not fear but all things shall go well on their side.\n\nThirdly, The Trial it self, which hath a Dark and a Light Side.\n\n1\\. A Dark Side. It will fall heavy on the Wicked: The Judge being set, the Books are opened, *Rev.* 20.12. The Book of Conscience, and the Book of God’s Remembrance; and now the Sinners Charge being Read, and all their Sins laid open, their Murder Drunkenness, Uncleanness, Christ will say, Sinner, what can you plead for your selves, that the Sentence of Death should not pass? The Wicked being Convicted will be Speechless. Then follows that Dismal Sentence, *Mat.* 25.41. *Ite Maledicti, Depart from me ye Cursed into Everlasting-Fire, prepared for the Devil and his Angels.* He that said to God *Depart from me,* Job 21.14. and to Religion *Depart from me,* must now hear that Word pronounced from his Judge, *Depart from me*; a dreadful Sentence, but Righteous, *Psal.* 51.4. The Sinner himself shall cry Guilty. Though the Wicked have a Sea of Wrath, yet not one Drop of Injustice. And when once the Sentence is past, it is irreversible, there is no appealing to an Higher Court.\n\n2\\. The Trial hath a Light side. It will be for the encreasing the Joy and Happiness of the Righteous: The Day of Judgment will be a Day of *Jubile* to them.\n\nI. At that Day Christ their Judge will own them by Name. Those whom the World scorn’d and look’d upon as Precisians and Fools, Christ will take by the Hand, and openly acknowledge them to be his Favourites. What is Christ’s *Confessing of Men, Luke* 12.8. but his open acknowledging them to be precious in his Eyes?\n\nII. Christ as Judge will plead for them. It is not usual to be both Judge and Advocate, to sit on the Bench and to Plead; but it shall be so at the Day of Judgment.\n\nFirst, Christ will plead his own Blood for the Saints. These Persons I have paid a Price for, they are the Travail of my Soul; they have sinned, but my Soul was made an Offering for their Sin.\n\nSecondly, Christ will vindicate them from all unjust Censures. Here they were strangely mis-represented to the World as Proud, Hypocritical, Factious. *Paul* was called a Seditious Man, the Head of a Faction, *Acts* 24.5. But at the Day of Judgment Christ will clear the Saints Innocency; then he will *bring forth their Righteousness as the Light,* Psal. 37.6. As he will wipe off Tears from their Eyes, so Dust from their Name. *Moses* when he was charg’d with Ambition, that *he took too much upon him,* comforted himself with this, *To Morrow will the Lord shew who are his,* Numb. 16.5. So may the Saints when reproached, comfort themselves with the Day of Judgment; *then will Christ say who are his.* Then the Saints shall come forth as the Wings of a Dove, covered with Silver.\n\nThirdly, Christ as Judge will Absolve them before Men and Angels. As *Pilate* said of Christ, *I find no Fault in this Man,* John 18.38. So will Christ say of the Elect, *I find no Fault in them,* I pronounce them Righteous. Then follows, *Come ye Blessed of my Father, Inherit the Kingdom,* Mat. 25.34. As if Christ should say, O ye happy ones, the delight of my Soul, the Fruit of my Sufferings, stand no longer at the Bar, ye are Heirs apparent of the Crown of Heaven, enter and take possession. At the Hearing of this Sentence, with what ravishing Joy will the Saints be fill’d? This Word, *Come ye Blessed,* will be Musick to their Ear, and a Cordial to their Heart.\n\nFourthly, Christ will mention before Men and Angels all the Good Deeds the Saints have done, *Mat.* 25.35. *I was an Hungred and ye gave me Meat, I was Thirsty and you gave me Drink*; you that have wept in Secret for Sin, that have shewn any Love to Christ’s Name, that have been rich in Good Works, Christ will take notice of it at the last Day, and say, *Well done Good and Faithful Servants.* He himself will be the Herauld to proclaim your Praises. Thus shall it be done to the Man whom Christ delights to Honour.\n\nFifthly, Christ will call his Saints from the Bar, to sit upon the Bench with him to Judge the World. *Jude* 14. *Behold the Lord cometh with Ten Thousands of his Saints to execute Judgment upon all.* 1 Cor. 6.2. *Know ye not that the Saints shall Judge the World?* The Saints shall sit with Christ in Judicature, as Justices of Peace with the Judge; they shall applaud Christs Righteous Sentence on the Wicked, and as it were Vote with Christ. This as it is a great Honour to the Saints, so it must needs add to the Sorrows of the Wicked, to see those whom they once hated and derided, to sit as Judges upon them.\n\nSixthly, The Saints shall be fully Crowned with the Enjoyment of God for ever. They shall be in his sweet Presence, *in whose Presence is fullness of Joy,* Psal. 16.11. And this shall be for ever. The Banner of God’s Love shall be eternally Display’d; the Joys of Heaven are without intermission and expiration, 1 *Thes.* 4.17. *And so shall we be ever with the Lord.*\n\n*Use.* As it is sad News to the Wicked, they shall *not stand in Judgment,* Psal. 1.5. They shall come to Judgment, but they shall not stand in Judgment, *viz.* they shall not stand acquitted, they shall not stand with Boldness, but sneak and hang down their Head, and not be able to look their Judge in the Face; so it is great Consolation to the Godly. When the Apostle had said, *The Lord shall descend from Heaven with a Shout, with the Voice of the Arch-Angel, and the Trump of God*; he presently adds, *Wherefore comfort one another with these Words,* 1 Thes. 4.16.18.\n\n1\\. The Day of Judgment is comfort, in respect of *Weakness of Grace.* A Christian is ready to be troubled, to see his Grace so minute and imperfect, but at the last Day if Christ find but a Dram of True Grace, it shall be accepted. If thine be true Gold, though it be many Grains too light, Christ will put his Merits into the Scales, and make it pass current.\n\n2\\. It is a comfort to such of the Saints, who have met with *Unrighteous Judgment* in the World, who have been wrong’d of their Estates in Law-Suits, or had their Lives taken away by an Unrighteous Sentence, Christ will judge over things again, and will give a Righteous Sentence; if your Estates have been taken away wrongfully, you shall be restored a Thousand fold at the Day of Judgment. If you have lost your Lives for Christ, yet you shall not lose your Crown. You shall wear a Garland made of the Flowers of Paradise which fadeth not away.\n\n*Bran.* I. Meditate much upon the Day of Judgment. Feathers swim upon the Water, but Gold sinks into it. Light Feathery Christians flote in Vanity, they mind not the Day of Judgment, but Serious Spirits sink deep into the Thoughts of it.\n\n1\\. The Meditation of this Last Day would make us very sincere. We would then labour to approve our Hearts to God the great Judge and Umpire of the World. ’Tis easie to carry it fair before Men, but there is no Dissembling or Prevaricating with God, he sees what the Heart is, and will accordingly pass his Verdict.\n\n2\\. The Meditation of Christ’s coming to judge us, would keep us from *Judging our Brethern.* We are apt to judge others as to their Final State, which is for Men to step into Christ’s Place, and take his Work out of his Hand, *Jam.* 4.12. *Who art thou that judgest another?* Thou that passest a rash Sentence upon another, thou must come thy self shortly to be judged, and then perhaps he may be Acquitted, and thou Condemned.\n\n*Bran.* So demean and carry your selves, that at the Day of Judgment, you may be sure to be acquitted, and have those glorious Privileges the Saints shall be Crowned with.\n\nQuest. *How is that?*\n\n*Resp.* 1. If you would stand acquitted at the Day of Judgment, then First, labour to get into Christ, *Phil.* 3.9. *That I may be found in him.* Faith implants us into Christ, it ingarrisons us in him; and then *there’s no Condemnation,* Rom. 8.1. There’s no standing before Christ but by being in Christ. Secondly, Labour for Humility. ’Tis a kind of Self-Annihilation, 2 *Cor.* 12.11. 〈 in non-Latin alphabet 〉. *Though I be nothing.* Christian, hast thou Parts and Abilities, and dost thou cover them with the Vail of Humility? As *Moses* when his Face shined, put a Vail over it. If thou art Humble, thou shalt be acquitted at the Day of Judgment, *Job* 22.29. *He shall save the Humble Person.* An Humble Man judgeth himself for his Sins, and Christ will acquit them who judge themselves.\n\n2\\. If you would stand acquitted at the last Day, then keep a clear Conscience. Do not load your selves with Guilt, and furnish your Judge with matter against you. *The Lord* (saith *Paul,) hath appointed a Day in which he would judge the World,* Acts 17.21. And how would *Paul* fit himself for that Day, *Acts* 24.16. *Herein I exercise my Self, to have always a Conscience void of Offence, towards God and towards Man.* Be careful of the First and Second Table; be Holy and Just. Have Hearts without false Aims, and Hands without false Weights; keep Conscience as clear as your Eye, that no Dust of Sin fall into it. They that sin against Conscience, will be shy of their Judge. Such as take in Prohibited Goods, cannot endure to see the Searchers that are appointed to open their Packs. Christian, thy Pack will be opened at the last Day, I mean thy Conscience, and Christ is Searcher to see what Sins, what Prohibited Goods thou hast taken in; and then he proceeds to Judgment. Oh be sure to keep a good Conscience; this is the best way to stand with boldness at the Day of Judgment. The Voice of Conscience is the Voice of God; if Conscience doth upon just Grounds acquit us, God will acquit us, 1 *John* 3.21. *If our heart condemn us not, then have we confidence towards God.*\n\n3\\. If you would stand acquitted at the last Day, then trade your Talents for God’s Glory. Lay out your selves for God; Honour him with your Substance; Relieve Christ’s Members: This is the way to be acquitted. He that had Five Talents Traded them, and made them Five Talents more. *His Lord said unto him, Well done Good and Faithful Servant,* Matt. 25.21.\n\n4\\. If you would stand acquitted at the Day of Judgment, get an intire Love to the Saints; 1 *John* 3.14. *We know we are passed from Death to Life,* &c. Love is the truest Touch-stone of Sincerity. To love Grace for Grace, shews the Spirit of God to be in a Man. Doth Conscience witness for you? Are you perfum’d with this sweet Spice of Love? Do you delight most in those whom the Image of God shines? Do you reverence their Graces? Do you bear with their Infirmities? A Blessed Evidence that you shall be acquitted in the Day of Judgment. *We know that we have passed from Death to Life,* because we love the Brethren."},{"number":49,"title":"Of Obedience to God’s Revealed Will","part":null,"questions":[39,40],"paragraphs":[],"clauses":[],"items":[],"text":"*Deut. 27.9, 10.* Take heed and hearken O *Israel,* This Day thou art become the People of the Lord thy God; thou shalt therefore obey the Voice of the Lord thy God, and do his Commandments.\n\nQuest. *What is the Duty that God requireth of Man?*\n\n*Resp.* Obedience to his Revealed Will. It is not enough to Hear God’s Voice, but we must Obey. Obedience is a part of that Honour we owe to God, *Mal.* 1.6. *If I am a Father, where is my Honour?* Obedience carries in it the Life-Blood of Religion. *Obey the Voice of the Lord thy God, and do his Commandments.* Obedience without Knowledge is Blind, and Knowledge without Obedience is Lame. *Rachel* was fair to look upon, but being barren said, *Give me Children or I die.* So if Knowledge doth not bring forth the Child of Obedience, it will Dye, 1 *Sam.* 15.22. *To obey is better than Sacrifice.* Saul thought ’twas enough for him to offer Sacrifice, though he disobeyed God’s Command. No, *to obey is better than Sacrifice.* God disclaims Sacrifice, if Obedience be wanting, *Jer.* 7.22. *I spake not to your Fathers concerning Burnt-Offerings, but this thing commanded* I *them, saying, Obey my Voice.* Not but that God did enjoyn those Religious Rights of Worship; but the meaning is, God looked chiefly at Obedience, without which Sacrifice was but Devout Folly. The end why God hath given us his Law, is Obedience, *Levit.* 18.4. *Ye shall do my Judgments, and keep my Ordinances.* Why doth a King publish an Edict, but that it may be observed?\n\nQuest. 1. *What is the Rule of Obedience?*\n\n*Resp.* The Written Word. That is proper Ocedience which the Word requires; our Obedience must correspond with the Word, as the Copy with the Original. To seem to be zealous, if it be not according to the Word, is not Obedience but Will-worship Popish Traditions which have no Footing in the Word are abominable, and God will say, *quis quaesivint haec*? Who hath required this at your Hand? *Isa.* 1.12. The Apostle condemns the Worshipping of Angels, which had a shew of Humility, *Col.* 2.18. The Jews might say, they were loath to be so bold as to go to God in their own Persons; they would be more Humble, and prostrate themselves before the Angels, and desire them to present their Petitions to God. This shew of Humility was hateful to God, because there was no Word to warrant it.\n\nQuest. 2. *What are the Right Ingredients into our Obedience to make it acceptable? Or how must it be qualified?*\n\n*Resp.* 1. Obedience must be *cum animi prolubio,* Free and Chearful, else it is Pennance, not Sacrifice, *Isa.* 1.19. If ye be Willing and Obedient, though we serve God with Weakness, let it be with Willingness. You love to see your Servants go chearfully about your Work. Under the Law God would have a *Free-Will-Offering, Deut.* 16.10. Hypocrites obey God grudgingly and against their Will; they do *facere bonum,* but not *velle. Cain* brought his Sacrifice but not his Heart. ’Tis a true Rule, *quicquid Cor non facit non fit,* What the Heart doth not do, is not done. Willingness is the Soul of Obedience; God sometimes accepts of Willingness without the Work, but never of the Work without Willingness. Chearfulness shews that there is Love in the Duty; and Love doth to our Services, as the Sun doth to the Fruit, Mellow and Ripen them, and make them come off with a better Relish.\n\n2\\. Obedience must be Devout and Fervent, *Rom.* 12.11. 〈 in non-Latin alphabet 〉, *Fervent in Spirit,* &c. *Quae ebullit prae ardore,* It alludes to Water that boils over. So the Heart must boil over with Hot Affections in the Service of God. The Glorious Angels who for their burning in Fervour and Devotion, are called Seraphims; these God chooseth to serve him in Heaven. The Snail under the Law was unclean, because a dull Sloathful Creature. Obedience without Fervency, is like a Sacrifice without Fire. Why should not our Obedience be lively and Fervent? God deserves the Flower and Strength of our Affections. *Domitian* would not have his Statue carved in Wood or Iron, but in Gold. Lively Affections make Golden Services. It is Fervency makes Obedience acceptable: *Eliah* was fervent in Spirit, and his Prayers opened and shut Heaven: And again he pray’d, and fire fell on his Enemies, 2 *Kings* 1.10. *Eliah*’s Prayer fetch’d Fire from Heaven, because being fervent it carried Fire up to Heaven: *Quicquid decorum ex Fide proficiscitur,* Aug.\n\n3\\. Obedience must be extensive, it must reach to all Gods Commands, *Psal.* 119.6. *Then shall I not be ashamed* (or as it is in the Hebrew *lo Ebosh,* blush) *when I have respect to all thy Commandements. Quicquid propter Deum fit aequaliter fit.* There is a Stamp of Divine Authority upon all Gods Commands; and if I obey one Precept, because God Commands, I must obey all: True Obedience runs through all the Duties of Religion, as the Blood through all the Veins; or the Sun through all the Signs of the Zodiack. A good Christian makes Gospel Piety and Moral Equity kiss each other: Herein some discover their Hypocrisie, they will obey God in some things which are more facile, and may raise their Repute; but other things they leave undone, *Mark* 10.21. *One thing is lacking, Unum deest. Herod* would hear *John Baptist,* but not leave his Incest: Some will Pray, but not give Alms; others will give Alms but not Pray, *Matt.* 23.23. *Ye pay Tithe of Mint and Anise, and have neglected the weightier things of the Law▪ Judgment, Mercy and Faith.* The Badger hath one foot shorter than the other: So these are shorter in some Duties than in other. God likes not such partial Servants that will do some part of the work he sets them about, and leave the other undone.\n\n4\\. Obedience must be sincere, *viz.* We must aim at the Glory of God in it. *Finis specificat actionem*: In Religion the end is all. The end of our Obedience must not be to stop the Mouth of Conscience, or to gain Applause and Preferment; but that we may grow more like God, and bring more Glory to God, 1 *Cor.* 10.31. *Do all to the Glory of God.* That which hath spoiled many glorious Actions, and made them lose their Reward, is, when Mens aims have been wrong: The Pharisees gave Alms, but blowed a Trumpet, that they might have Glory of Men, *Matt.* 6: 2. Alms should shine, but not blaze. *Jehu* did well in destroying the Baal-worshippers, and God commended him for it; but because his Aims were not good (he aim’d at setling himself in the Kingdom) therefore God look’d upon it no better than Murder, *Hos.* 1.4. *I will avenge the blood of* Jezreel *upon the House of* Jehu. O let us look to our Ends in Obedience; it is possible the Action may be right and not the Heart, 2 *Chron.* 25.2. Amaziah *did that which was right in the sight of the Lord, but not with a perfect Heart.* Two things are chiefly to be eyed in Obedience, the *Principle* and the *End*: A Child of God, though he shoots short in his Obedience, yet he takes a right Aim.\n\n5\\. Obedience must be in and thorough Christ, *Eph.* 1.6. *He hath accepted us in the Beloved.* Not our Obedience, but Christs Merits, procure acceptance; we must in every part of Worship, tender up Christ to God in the Arms of our Faith. Unless we serve God thus, in Hope and Confidence of Christs Merits, we do rather provoke God than please him: As when King *Uzziah* would offer Incense without a Priest, God was angry with him, and struck him with Leprosie, 2 *Chron.* 26.16. So when we do not come to God in and thorough Christ, we offer up Incense to God without a Priest, and what can we expect but severe Rebukes?\n\n6\\. Obedience must be Constant, *Psal.* 106.3. *Blessed is he who doth righteousness,* Be Col Gnet, *at all times.* True Obedience is not like an high Colour in a Fit, but it is a right Sanguine: It is like the Fire on the Altar, which was always kept Burning, *Lev.* 6.13. Hypocrites Obedience is but, 〈 in non-Latin alphabet 〉, for a Season: It is like plaistering Work, which is soon washed off; but true Obedience is constant: Though we meet with Affliction, we must go on in our Obedience, *Job* 17.9. *The Righteous shall hold on his way.* We have vowed Constancy: We have vowed to renounce the Pomp and Vanities of the World, and to fight under Christ’s Banner to the Death. When a Servant hath entred into Covenant with his Master, and the Indentures are sealed, then he cannot go back, he must serve out his time. There are Indentures drawn in Baptism, and in the Lords Supper: The Indentures are renewed and sealed on our part, that we will be Faithful and Constant in our Obedience: Therefore we must imitate Christ, who became obedient to the Death, *Phil.* 2.8. The Crown is set upon the Head of Perseverance, *Rev.* 2.26. *He that keeps my works unto the end, to him will I give the morning Star.*\n\n*Use* 1. This indicts such who live in a Contradiction to this Text; they have cast off the Yoke of Obedience, *Jer.* 44.16. *As for the word which thou hast spoken to us in the Name of the Lord, we will not hearken unto thee.* God bids Men pray in their Family, they live in the total Neglect of it: He bids them Sanctifie the Sabbath, they follow their Pleasures on that day. God bids them abstain from the Appearance of Sin, they do not abstain from the Act: They live in the act of Revenge; in the Act of Uncleanness. This is an high Contempt of God; ’tis Rebellion, and Rebellion is as the Sin of Witchcraft.\n\nQuest. *Whence is it Men do not obey God? They know their Duty yet do it not?*\n\n*Resp.* 1. The not obeying of God is for want of Faith, *Isa.* 53.1. *Quis credidit? Who hath believed our Report?* Did Men believe Sin were so bitter, that Hell followed at the Heels of it, Would they go on in Sin? Did they believe there were such a Reward for the Righteous, that Godliness were Gain? Would they not pursue it? But they are Atheists, not fully captivated into the Belief of these things. Hence it is they obey not. This is Satan’s Master-piece; His Draw-net by which he drags Millions to Hell by keeping them in Infidelity, He knows if he can but keep them from believing the Truth, he is sure to keep them from obeying it.\n\n2\\. The not obeying God is for want of Self-denial: God commands one thing and Mens Lusts command another; and they will rather dye than deny their Lusts. Now if Lust cannot be denied, God cannot be obeyed.\n\n*Use* 2. Obey Gods Voice, 〈 in non-Latin alphabet 〉. This is the Beauty of a Christian.\n\nQuest. *What are the great Arguments or Incentives to Obedience?*\n\n*Resp.* 1. Obedience makes us precious to God; we shall be his Favourites▪ *Exod.* 19.15. If ye will obey my Voice, ye shall be a peculiar Treasure to me above all People; you shall be my Portion, my Jewels, the Apple of mine Eye, *I will give Kingdoms for your Ransom,* Isa. 43.3.\n\n2\\. There is nothing lost by Obedience. To obey Gods Will is the way to have our Will. 1. Would we have a Blessing in our Estates? Let us obey, *Deut.* 28.1, 3. *If thou shalt hearken to the Voice of the Lord, to do all his Commandments, Blessed shalt thou be in the field; Blessed shall be thy Basket and thy store.* To obey is the best way to thrive in our Estates. 2. Would we have a Blessing in our Souls, let us obey, *Jer.* 7.23. *Obey and I will be your God.* My Spirit shall be your Guide, Sanctifier and Comforter, *Heb.* 5.9. *Christ became the Author of eternal Salvation to all them that obey him.* While we please God we pleasure our selves: While we give him the Duty, he gives us the Dowry: We are apt to say as *Amaziah,* 2 *Chron.* 25.9. *What shall we do for the hundred Talents?* You see you lose nothing by obeying: The obedient Son hath the Inheritance setled on him: Obey and you shall have a Kingdom, *Luke* 12.32. *It is your Fathers good pleasure to give you a Kingdom.*\n\n3\\. What a Sin Disobedience is: 1. It is an irrational Sin. 2. We are not able to stand it out in Defiance against God; 1 *Cor.* 10.22. *Are we stronger than he?* Will the Sinner go to measure Arms with God? He is the Father Almighty, who can command Legions: If we have not strength to resist him, it is irrational to disobey him. 2. It is irrational, as it is against all Law and Equity: We have our daily Subsistence from God; in him we live and move: Is it not equal, that as we live *by* him, we should live *to* him? That as God gives us our Allowance, so we should give him our Allegiance?\n\n2\\. It is a destructive Sin, 1 *Thess.* 7.8. The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire, taking Vengeance on them who obey not the Gospel. He who refuseth to obey Gods Will in commanding, shall be sure to obey his Will in punishing: The Sinner, while he thinks to slip the knot of Obedience, twists the Cord of his own Damnation: He perisheth without excuse; he hath no Plea or Apology to make for himself, *Luke* 12.47. *The Servant which knew his Lords will, but did it not, shall be beaten with many stripes.* God will say, why did ye not obey? You knew to do good, but did it not, therefore your Blood is upon your own Head.\n\nQuest. *What means shall we use that we may obey?*\n\n*Resp.* 1. Serious Consideration: Consider Gods Commands are not grievous: He commands nothing unreasonable, 1 *John* 5.3. It is easier to obey the commands of God than Sin: The Commands of Sin are Burdensome: Let a Man be under the power of any Lust, How doth he tire himself? What Hazards doth he run, even to the endangering his Health and Soul, that he may satisfie his Lust? What tedious Journeys did *Antiochus Epiphanes* take in persecuting the Jews? *Jer.* 9.5. They *weary themselves to commit Iniquity*; and are not Gods commands more easie to obey? *Chrysost.* saith, 〈 in non-Latin alphabet 〉. Virtue is easier than Vice; Temperance is less Burdensome than Drunkenness: Some have gone with less pains to Heaven, than others have to Hell.\n\n*Consideration* 2. God commands nothing but what is Beneficial, *Deut.* 10.12, 13. *O* Israel *what doth the Lord require of thee, but to fear the Lord thy God, and to keep his Statutes, which I command thee this day for thy good*? To obey God, is not so much our Duty as our Privilege: His commands carry Meat in the Mouth of them: He bids us repent; and why? That our Sins may be blotted out, *Acts* 3.19. He commands us to believe: And why? That we may *be saved, Acts* 16.31. There is love in every command. As if a King should bid one of his Subjects dig in a Gold Mine, and then take the Gold to himself.\n\n2\\. *Earnest Supplication*: Implore the help of the Spirit to carry us on in Obedience: Gods Spirit makes Obedience easie and delightful: If the Loadstone draw the Iron; now it is not hard for the Iron to move: If Gods Spirit quicken and draw the Heart; now it is not hard to obey. When a Gale of the Spirit blows; now we go full Sail in Obedience: Turn that Promise into a Prayer, *Ezek.* 36.27. *I will put my Spirit within you, and cause you to walk in my Statutes.* The Promise encourageth us, the Spirit inables us to Obedience."},{"number":50,"title":"Of LOVE","part":null,"questions":[41,42],"paragraphs":[],"clauses":[],"items":[],"text":"The Rule of Obedience being the Moral Law comprehended in the Ten Commandements; the next Question is,\n\nQuest. *What is the Sum of the Ten Commandements?*\n\n*Resp.* The Summ of the Ten Commandements, is to love the Lord our God, with all our Heart, with all our Soul, with all our Strength, and with all our Mind, and our Neighbour as our selves, *Deut.* 6.5. *Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy might.* The Duty call’d for is Love, yea the strength of Love, *with all thy Heart*: God will lose none of our Love. Love is the Soul of Religion, and that which goes to the right constituting a Christian: Love is the Queen of the Graces; it shines and sparkles in Gods Eye, as the precious Stones did on the Breast-plate of *Aaron.*\n\nQuest. 1. *What is Love?*\n\n*Resp.* It is an Holy Fire kindled in the Affections, whereby a Christian is carried out strongly after God as the Supreme Good.\n\nQuest. 2. *What is the antecedent of Love to God?*\n\n*Resp.* The Antecedent of Love is Knowledge: The Spirit shines upon the Understanding, and discovers those Orient Beauties in God, his Wisdom, Holiness, Mercy, and these are the *Lenocinium,* the Load-stone to entice and draw the Love to God: *Ignoti nulla Cupido:* Such as know not God cannot love him: If the Sun be set in the Understanding, there must needs be night in the Affections.\n\nQuest. 3. *Wherein doth the formal Nature of Love consist?*\n\n*Resp.* The Nature of Love is in delighting in the Object: *Complacentia amantis in amato,* Aquin. This is our loving God, our taking delight in him, *Psal.* 37.4. *Delight thy self in the Lord*: As a Bride delights in her Jewels. Grace changeth a Christians Aims and Delights.\n\nQuest. 4. *How must our Love to God be qualified?*\n\n*Resp.* 1. If it be a sincere Love, we must love God *with all our Heart:* In the Text, *Thou shalt love the Lord thy God,* Becol Leuauca, *with all thy Heart.* God will have the whole Heart; we must not divide our Love between God and Sin: The true Mother would not have the Child divided: Nor will God have the Heart divided; it must be the whole Heart.\n\n2\\. We must love God *propter se,* for himself, for his own intrinsick Excellencies: We must love him for his Loveliness; *Meretricius est amor plus annulum quam sponsum amare.* It is an Harlots Love to love the Portion more than the Person. Hypocrites love God because he gives them Corn and Wine: We must love God for himself; for those shining Perfections which are in him. Gold is loved for it self.\n\n3\\. We must love God with all our *might.* In the Hebrew Text our Vehemency. We must love God *quoad posse,* as much as we are able: Christians should be like Seraphins burning in Holy Love: We can never love God so much as he deserves: The Angels in Heaven cannot love God so much as he deserves.\n\n4\\. Love to God must be Active in its Sphere: Love is an Industrious Affection; it sets the Head a studying for God, Hands a working, Feet a running in the ways of his Commandements; it is called the *Labour of Love,* 1 *Thess.* 1.3. *Mary Magdalen* loved Christ, and poured her Oyntments on him. We think we can never do enough for the Person whom we love.\n\n5\\. Love to God must be Superlative: God is the Quintessence of Beauty, a whole Paradise of Delight; and he must have a Priority in our Love: Our Love to God must be above all things besides; as the Oyl swims above the Water: We must love God above Estate, Relations; great is the Love to Relations. There is a Story in the French Academy, of a Daughter, who when her Father was condemned to dye by Famine, gave him suck with her own Breasts. But our Love to God must be above Father and Mother, *Matt.* 10.37. We may give the Creature the Milk of our Love, God must have the Cream: The Spouse keeps the Juice of her Pomgranate for Christ, *Cant.* 8.2.\n\n6\\. Our Love to God must be constant, like the Fire the vestal Virgins kept in *Rome,* which did not go out. Love must be like the motion of the Pulse, it beats as long as there is Life, *Cant.* 8.7. Many Waters cannot quench Love, not the Waters of Persecution, *Eph.* 3.17. 〈 in non-Latin alphabet 〉, *rooted in love.* A Branch withers that doth not grow on a Root: That Love may not dye, it must be well rooted.\n\nQuest. 5. *What are the visible Signs of our Love to God?*\n\n*Resp.* 1. If we love God, then our Desire is after him, *Isa.* 26.8. *The desire of our Soul is to thy Name.* He who loves God breaths after Communion with him, *Psal.* 42.2. *My Soul thirsts for the living God.* Persons in Love desire to be oft conferring together: He who loves God desires to be much in his Presence: He loves the Ordinances, they are the Glass where the Glory of God is resplendent: In the Ordinances we meet with him whom our Soul loves: We have Gods Smiles and Whispers, and some Fore-tasts of Heaven: Such as have no desire after Ordinances, have no love to God.\n\n2\\. The second Visible Sign: He who loves God cannot take Contentment in any thing without him: An Hypocrite who pretends to love God, give him but Corn and Wine, and he can be content without God: But a Soul fired with love to God cannot be without him. Lovers faint away if they have not a sight of the Object loved. A gracious Soul can want Health, but not want God who is the Health of his Countenance, *Psal.* 43.5. If God should say to a Soul that intirely loves him, Take thy Ease, swim in Pleasure, solace thy self in the Delights of the World, but thou shalt not enjoy my Presence; this would not content the Soul. Nay, if God should say, I will let thee be taken up to Heaven, but I will retire into a withdrawing Room, and thou shalt not see my Face: This would not content the Soul; it is an Hell to want God. The Philosopher saith, There can be no Gold without the Influence of the Sun: There can be no golden Joy in the Soul, without Gods sweet Presence and Influence.\n\n3\\. The third visible Sign: He who loves God, hates that which would separate between him and God, and that is Sin: Sin makes God hide his Face; it is like an Incendiary which parts chief Friends. Therefore the Keneness of a Christians Hatred is set against Sin, *Psal.* 119.128. *I hate every false way.* Antipathies can never be reconciled; one cannot love Health but he must hate Poyson: So we cannot love God, but we must hate Sin, which would destroy our Communion with him.\n\n4\\. The fourth visible Sign is Sympathy: Friends that love do grieve for the Evils which befall each other. *Homer* describing *Agamemnon*’s Grief, when he was forced to Sacrifice his Daughter, brings in all his Friends weeping with him, and accompanying him to the Sacrifice in Mourning: Lovers grieve together: If we have true Love in our Heart to God, we cannot but grieve for those things which grieve him: We shall lay to Heart his Dishonours: The Luxury, Drunkenness, Contempt of God and Religion, *Psal.* 119.136. *Rivers of Tears run down mine eyes,* &c. Some speak of the Sins of others, and make a laughing at them; sure they have no love to God, who can laugh at that which grieves his Spirit. Doth he love his Father, who can laugh to hear him Reproached?\n\n5\\. The Fifth Visible Sign. He who loves God, labours to render him Lovely to others; he not only admires God, but speaks in his Praises, that he may allure and draw others to be in love with God. She that is in Love, will commend her Lover. The Love-sick Spouse extols Christ, she makes a Panegyrical Oration of his worth, that she might perswade others to be in love with him, *Cant.* 5.11. *His Head is as the most Fine Gold.* True love to God cannot be silent, it will be elegant in setting forth God’s Renown; no better sign of loving God, than by making him appear Lovely, and so drawing Proselytes to him.\n\n6\\. The Sixth Visible Sign. He who loves God, weeps bitterly for his Absence. *Mary* comes weeping, *they have taken away my Lord,* John 20.2. One cries, my Health is gone, another my Estate is gon; but he who is a Lover of God, cries out, my God is gone, I cannot enjoy him whom I love. What can all Worldly Comfors do, when once God is absent? It is like a Funeral Banquet, where there is much Meat, but no Chear, *Job* 30.28. *I went Mourning without the Sun.* If *Rachel* Mourned so for the loss of her Children, what Vail or Pensil can shadow out the Sorrow of that Christian, who hath lost God’s sweet Presence? Such a Soul pours forth Floods of Tears, and while it is lamenting, seems to say thus to God, Lord, thou art in Heaven hearing the Melodious Songs and Triumphs of Angels; but I sit here in the Vally of Tears, weeping because thou art gone. O when wilt thou come to me and revive me with the Light of thy Countenance? Or, Lord if thou wilt not come to me, let me come to thee, where I shall have a perpetual Smile of thy Face in Heaven, and shall never more Complain, *My Beloved hath withdrawn himself.*\n\n7\\. The Seventh Visible Sign. He who loves God, is willing to do and Suffer for him. He subscribes to God’s Commands; he submits to his Will. First, He subscribes to Gods Commands. If God bids him Mortifie Sin, Love his Enemies, be Crucified to the World, he obeys: ’Tis a vain thing for a Man to say he loves God, and slights his Commands. Secondly, He submits to God’s Will. If God will have him suffer for him, he doth not Dispute but Obey, 1 *Cor.* 13.7. *Love endureth all things.* Love made Christ suffer for us, and Love will make us suffer for him. It is true every Christian is not a Martyr, but he hath a Spirit of Martyrdom in him. He hath a Disposition of Mind to suffer, if God call him to it, 2 *Tim.* 4.6. 〈 in non-Latin alphabet 〉, *I am ready to be Offered up*: Not only the Sufferings were ready for *Paul,* but he was ready for the Sufferings. *Origen* chose rather to live despised in *Alexandria,* than with *Plotinus* to deny the Faith, and be great in the Princes Favour, *Rev.* 12.11. Many say they love God, but will not suffer the loss of any thing for him. If Christ should have said to us, I love you well, you are dear to me, but I cannot suffer for you, I cannot lay down my Life for you, we should have questioned his Love very much. And may not the Lord question ours, when we pretend Love to him, but will endure nothing for his sake?\n\n*Use* 1. What shall we say to them who have not a Dram of Love in their Hearts to God? They have their Life from him, yet do not Love him. God spreads their Table every Day, yet they do not Love him. Sinners dread God as a Judge, but do not love him as a Father. All the strength in the Angels cannot make the Heart love God: Judgments will not do it. Only Omnipotent Grace can make a Stony Heart melt in Love. How sad is it to be void of Love to God. When the Body is cold, and hath no heat in it, ’tis a sign of Death: He is Spiritually Dead, who hath no heat of Love in his Heart to God. Shall ever such live with God, that do not love him? Will God lay an Enemy in his Bosom? Such as will not be drawn with Cords of Love, shall be bound in Chains of Darkness.\n\n*Use* 2. Let us be perswaded to love God with all our Heart and Might; O let us take our Love off from other things, and place it upon God. Love is the Heart of Religion, the Fat of the Offering. ’Tis the Grace which Christ enquires most after, *John* 21.15. Peter, *lovest thou me*? Love makes all our Services Acceptable, it is the Musk that perfumes them. ’Tis not so much Duty, as Love to Duty God delights in; therefore Serving and Loving God are put together, *Isa.* 56.6. ’Tis better to Love him than to Serve him. Obedience without Love, is like Wine without the Spirits. O then be perswaded to love God with all your Heart and Might. To perswade to this Virgin Affection of Love,\n\n1\\. ’Tis nothing but your Love God desires. The Lord might have demanded your Children to be offered in Sacrifice; he might have bid you Cut and Launce your Selves, or lain in Hell a while; but he only desires your Love; he would only have this Flower. Is this an hard Request to Love God? Was ever any Debt easier paid than this? Is it any labour to the Wife to Love her Husband? Love is delightful. *Non potest Amor esse, & dulcis non esse,* Bern. What is there in our Love that God should desire it? Why should a King desire the Love of a Woman that is in Debt, and Diseased? God doth not want our Love. There are Angels enough in Heaven to Adore and Love him. What is God the better for our Love? It adds not the least Cubit to his Essential Blessedness. God doth not need our Love, yet seeks it. Why doth God desire us to give him our Heart? *Prov.* 23.26. Not that he needs our Heart, but that he may make it better.\n\n2\\. Great will be our Advantage if we love God. God doth not court our Love that we should lose it, 1 *Cor.* 2.9 *Eye hath not seen, nor Ear heard the things which God hath prepared for them that love him.* If you will Love God, you shall have such a Reward as exceeds your Faith. God will betroth you to himself in the dearest Love, *Hos.* 2.19. *I will betroth thee unto me for ever in Loving-Kindness and Mercies.* Zeph. 3.17. *The Lord thy God will rejoyce over thee with Joy, he will rest in his Love.* If you love God, he will interest you in all his Riches and Dignities he will give you Heaven and Earth for your Dowry, he will set a Crown on your Head. *Vespasian* the Emperor gave a great Reward to a Woman who came to him, and professed she Loved him. God gives a Crown of Life to them that Love him, *James* 1.12.\n\n3\\. Love is the only Grace that shall live with us in Heaven. In Heaven we shall need no Repentance, because we have no Sin; no Faith, because we shall see God Face to Face. But Love to God shall abide for ever. *Love 〈 in non-Latin alphabet 〉 never faileth,* 1 *Cor.* 13.8. How should we nourish this Grace which shall outlive all the Graces, and run parallel with Eternity!\n\n4\\. Our Love to God is a sign of his Love to us, 1 *John* 4.19. *We love him, because he first loved us.* By Nature we are 〈 in non-Latin alphabet 〉, we have no Love to God, we have Hearts of Stone, *Ezek.* 36.1. And how can any love be in Hearts of Stone! Our Loving God is from his Loving us. If the Glass burn, it is because the Sun hath shined on it, else it could not burn: If our Hearts burn in Love, ’tis a sign the Sun of Righteousness hath shined upon us.\n\nQuest. *How shall we do to Love God aright?*\n\n*Resp.* 1. Wait on the Preaching of the Word. As Faith comes by Hearing, so doth Love: The Word sets forth God in his incomparable Excellencies; it doth decipher and pencil him out in all his Glory, and a sight of his Beauty inflames Love.\n\n2\\. Beg of God that he will give you an Heart to Love him. When King *Solomon* asked Wisdom of God, the Speech pleased the Lord, 1 *Kings* 3.10. So when thou cryest to God, Lord give me an Heart to love thee, ’tis my Grief I can Love thee no more. Sure this Prayer pleaseth the Lord, and he will pour of his Spirit upon thee, whose Golden Oyl will make the Lamp of thy Love burn bright.\n\n3\\. You who have Love to God, keep it Flaming upon the Altar of your Heart. Love, as Fire, will be ready to go out, *Rev.* 2.4. *Thou hast left thy first Love.* Through neglect of Duty, or too much love of the World, our love to God will cool. O preserve your love to God: As you would be careful to preserve the Natural Heat in your Body; so be careful to preserve the Heat of Love to God. Love is like Oyl to the Wheels, it quickens us in God’s Service. When you find your Love abate and cool, use all means for quickening; when the Fire is going out, you throw on Fuel. When the Flame of Love is going out, make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning."},{"number":51,"title":"Of the Commandments","part":null,"questions":[43],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.1, 2.* And God spake all these Words saying, I am the Lord thy God, *&c.*\n\nQuest. *What is the Preface to the Ten Commandments?*\n\n*Resp.* The Preface to the Ten Commandments, is *I am the Lord thy God.* Where observe First the Preface to the Preface, *God spake all these Words, saying.* 2. The Preface it self to the Commandments, *I am the Lord thy God.*\n\n1\\. I begin with the First, the Preface to the Preface, *vaiedabbur elohim, God spake all these Words, saying,* &c. This is like the Sounding of a Trumpet before a Solemn Proclamation, [*God spake;*] other parts of the Bible are said to be uttered by the Mouth of the Holy Prophets, *Luke* 1.70. but here God spake in his own Person.\n\nQuest. *How may we understand this,* [God spake,] *he hath no Bodily Parts or Organs of Speech?*\n\n*Resp.* God made some intelligible sound, or formed a Voice in the Air, which was to the Jews as God’s very speaking to them. In the Text, 1. The Law-giver, God, [*God spake.*] 2. The Law it self, [*all these Words.*]\n\n1\\. The Law-giver, [*God spake:*] There are Two things requisite in a Law-giver. First, Wisdom. Laws are Founded upon Reason; and he must be Wise that makes Laws. God in this respect is most fit to be a Lawgiver; he is *Wise in Heart,* Job 9.4. He hath a Monopoly of Wisdom, 1 *Tim.* 1.17. *The only Wise God.* Therefore he is the fittest to Enact and Constitute Laws. 2. The Second thing requisite in a Law-giver is Authority. If a Subject make Laws, though never so wise, yet they want the stamp of Authority. God hath the Supream Power in his Hand; he derives a being to all; and he who gives Men their Lives, hath most right to give them their Laws.\n\n2\\. The Law it self, [*all these Words;*] that is, all the Words of the Moral Law, which is usually stiled the Decalogue, or Ten Commandments. It is call’d the Moral Law, because it is the Rule of Life and Manners. St. *Chrysostom* compares the Scripture to a Garden; the Moral Law is a chief Flower in it; the Scripture is a Banquet, the Moral Law the chief Dish in it.\n\nFirst, The Moral Law is perfect, *Psal.* 19.7. *The Law of the Lord is Perfect.* It is an exact Model and Platform of Religion; it is the Standard of Truth, the Judge of Controversies, the Pole-Star to direct us to Heaven, *Prov.* 6.23. *The Commandment is a Lamp.* Though the Moral Law be not a Christ to Justifie us, yet it is a Rule to instruct us.\n\nSecondly, The Moral Law is unalterable; it remains still in force. Though the Ceremonial and Judicial Laws are abrogated, yet the Moral Law delivered by God’s own Mouth is to be of perpetual use in the Church. Therefore the Law was written in Tables of Stone, to shew the perpetuity of it.\n\nThirdly, The Moral Law is very illustrious and full of Glory. God did put Glory upon it in the manner of the Promulgation of it. 1. The People before the Moral Law was delivered, were to wash their Cloaths, *Exod.* 19.10. Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law. 2. There were Bounds set that none might touch the Mount, *Exod.* 19.12. which was to breed in the People reverence to the Law. 3. God wrote the Law with his own Finger, *Exod.* 31.18. Which was such an Honour put upon the Moral Law, as we read of no other Writing. God did by some mighty Operation make the Law legible in Letters, as if it had been written with his own Finger. 4. God’s putting the Law in the Ark to be kept, was another signal Mark of Honour put upon it. The Ark was the Cabinet in which God put the Ten Commandments, as Ten Jewels. 5. At the delivery of the Moral Law there was the attendance of many Angels, *Deut.* 32. Here was a Parliament of Angels called, and God himself was the Speaker.\n\n*Use* 1. Here we may take notice of God’s Goodness, who hath not left us without a Law. Therefore the Lord doth often set it down as a Demonstration of his Love, in giving his Commandments, *Psal.* 147.20. *He hath not dealt so with any Nation, and as for his Judgments they have not known them.* Nehem. 9.13. *Thou gavest them true Laws, Good Statutes and Commandments.* What a strange Creature would Man be, if he had no Law to direct him? There would be no living in the World; we should have none born but *Ishmaels,* every Man’s Hand would be against his Neighbour. Man would grow wild if he had not Affliction to tame him, and the Moral Law to guide him. The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety.\n\n*Use* 2. If God spake all these Words of the Moral Law, then it condemns, First, The *Marcionites* and *Manichees,* who spake slightly, yea, blasphemously of the Moral Law; they say it is below a Christian, it is Carnal; which the Apostle confutes, when he saith, *The Law is Spiritual, but I am Carnal,* Rom. 7.14. Secondly, The *Antinomians,* who will not admit the Moral Law to be a Rule to a Believer. We say not he is under the Curse of the Law, but the Commands; we say not the Moral Law is a Christ, but it is a Star to lead one to Christ; we say not it doth Save, but it doth Sanctifie. They who cast God’s Law behind their Backs, God will cast their Prayers behind his Back. They who will not have the Law to Rule them, shall have the Law to Judge them. Thirdly, The Papists; who (as if Gods Law were imperfect, and when he spake all these Words, he did not speak enough,) add their Canons and Traditions to the Moral Law. This is to tax Gods Wisdom, as if he knew not how to make his own Law. And surely ’tis an high provoking Sin, *Rev.* 22.18. *If any Man shall add to these Words, God shall add unto him the Plagues written in this Book.* As it is a great evil to add any thing to a Man’s sealed Will, so much more to add any thing to that Law God himself spake, and wrote with his own Fingers.\n\n*Use* 3. If God spake all these Words, *viz.* of the Moral Law, then this presseth upon us several Duties.\n\n1\\. If God spake all these Words, then we must hear all these Words; the Words which God speaks are too precious to be lost. As we would have God hear all our Words when we Pray, so we must hear all his Words when he speaks. We must not be as the deaf Adder which stoppeth her Ears. He that stops his Ears when God cries, shall cry himself and not be heard.\n\n2\\. If God spake all these Words, then we must attend to them with Reverence. Every Word of the Moral Law is an Oracle from Heaven, God himself is the Preacher; this calls for Reverence. If a Judge gives a Charge upon the Bench, all attend with Reverence. In the Moral Law God himself gives a Charge, *God spake all these Words*; therefore with what Veneration should we attend? *Moses* was to put off his Shoes from his Feet (in token of Reverence,) when God was about to speak to him, *Exod.* 3.5, 6.\n\n3\\. If God spake all these Words of the Moral Law, then we must remember them. Sure all God speaks is worth remembring; those Words are weighty which concern Salvation, *Deut.* 32.47. *It is not a vain thing for you, because it is your Life.* Our Memory should be like the Chest in the Ark where the Law was kept: Gods Oracles are Ornaments, and shall we forget them, *Jer.* 2.32. *Can a Maid forget her Ornaments?*\n\n4\\. If God spake all these Words, then believe them. See the Name of God written upon every Commandment. The Heathens that they might gain Credit to their Laws, reported that they were inspired by the Gods at *Rome.* The Moral Law fetcheth its Pedigree from Heaven, *ipse dixit,* God spake all these Words. Shall we not give credit to the God of Heaven? How would the Angel confirm the Women in the Resurrection of Christ, *Mat.* 28.7. *Lo* (saith he,) *I have told you*; I speak in the Word of an Angel. Much more should the Moral Law be believed, when it comes to us in the Word of a God. *God spake all these Words.* Unbelief enervates the Virtue of God’s Word, and makes it prove Abortive, *Heb.* 4.2. *The Word did not profit, not being mixed with Faith. Eve* gave more credit to the Devil when he spake, than she did to God.\n\n5\\. If God spake all these words▪ then love the Commandments, *Psal.* 119.97. *O how love I thy Law? It is my Meditation all the day. Consider how I love thy Precepts,* Psal. 119.159. The Moral Law is the Copy of Gods Will; our Spiritual Directory; it shews what Sins to avoid, what Duties to pursue: The Ten Commandments are a Chain of Pearl to adorn us: They are our Treasury to enrich us: They are more precious than Lands of Spices or Rocks of Diamonds, *Psal.* 119.72. *The Law of thy mouth is better unto me than thousands of Gold and Silver.* The Law of God hath Truth and Goodness in it, *Nehem.* 9.13. Truth, for God spake it; and Goodness, for there is nothing the Commandment enjoyns but is for our good: O then let this command our Love.\n\n6\\. If God spake all these words, *Then teach your Children the Law of God, Deut.* 6.7. These words which I command thee this day shall be in thy Heart, and thou shalt teach them diligently to thy Children: He who is Godly is both a Diamond and a Load stone; a Diamond for the sparkling of his Grace; and a Load-stone for his attractive Virtue in drawing others to the Love of Gods Precepts: *Vir bonus magis aliis prodest quam sibi:* You that are Parents discharge your Duty: Though you cannot impart Grace to your Children, yet you may impart Knowledge: Let your Children know the Commandments of God, *Deut.* 11.19. *Ye shall teach them your Children:* You are careful to leave your Children a Portion: Leave the Oracles of Heaven with them; instruct them in the Law of God: If God spake all these words, you may well speak them over again to your Children.\n\n7\\. If God spake all these words, then the Moral Law must be obeyed: If a King speaks, his words command Allegiance: Much more when God speaks, all his words must be subscribed to: Some will obey partially, obey some Commandments, not others; like a Plow, which when it comes to a stiff piece of Earth makes a Baulk. But God that spake all the words of the Moral Law, will have all obeyed. God will not dispense with the Breach of one Law: Indeed Princes for special Reasons, dispense sometimes with Penal Statutes, and will not take the Severity of the Law. But God who spake all these words, binds Men with a *Subpoena* to yield Obedience to every Law. This condemns the Church of *Rome,* who instead of obeying the whole Moral Law, blot out one Commandment, and dispense with others.\n\n1\\. They leave out the second Commandment out of their Catechises, because it makes against Images; and to fill up the number of Ten, they divide the Tenth Commandment into two. Thus they run themselves into that dreadful Premunire, *Rev.* 22.19. If any Man shall take away from the words of this Book, God shall take away his part out of the Book of Life.\n\n2\\. As they blot out one Commandment, and cut that knot which they cannot untye, so they dispense with other Commandments: They dispense with the sixth Commandment, making Murther Meritorious in case of propagating the Catholick Cause: They dispense with the seventh Commandment, wherein God forbids Adultery: The Pope dispenseth with the Sin of Uncleanness, yea Incest, only paying such Fines and Summs of Mony into his Coffer. No wonder the Pope takes Men off from their Loyalty to Kings and Princes, when he teacheth them Disloyalty to God. Some of the Papists say expresly in their Writings, That the Pope hath Power to dispense with the Laws of God, and can give Men a License to break the Commandments of the Old and New Testament: That such a Religion ever get foot in *England,* the Lord in Mercy prevent. If God spake all the Commandments, then we must obey all: He who breaks this Hedge of the Commandments a Serpent shall bite him.\n\n*Object.* But what Man alive can obey all Gods Commandments?\n\n*Resp.* To obey the Law in a legal Sense, *viz.* To do all the Law requires, no Man alive can: Sin hath cut the Lock of original Righteousness, where our strength lay: But in a true Gospel Sense, we may so obey the Moral Law, as to find Acceptance. Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law, *Psal.* 119.166. *I have done thy Commandments.* Not I have done all I should do, but I have done all I am able to do; and wherein our Obedience comes short, we look up to the perfect Righteousness and Obedience of Christ, and hope for Pardon through his Blood. This is Evangelically to obey the Moral Law; which though it be not to Satisfaction, yet it is to Acceptation. Thus I have done with the first, The Preface to the Preface, *God spake all these words*: I should now come to the second, the Preface it self to the Commandments, *I am the Lord thy God,* &c."},{"number":52,"title":"Of the Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.2.* I am the Lord thy God, *&c.*\n\n2\\. THE Preface it self, which consists of three parts: 1. *I am the Lord thy God:* 2. *Which have brought thee out of the Land of* Egypt: 3. *Out of the House of Bondage.*\n\n1\\. *I am the Lord thy God.*] Where we have a Description of God: 1. By his Essential Greatness, *I am the Lord:* 2. By his relative Goodness, *Thy God.* 1. By his essential greatness, *I am the Lord*; or as in the Hebrew, *Jehovah.* This name of God sets forth his Majesty: *Sanctius habitum fuit,* saith *Buxtorf,* the name *Johavah* was had in more Reverence among the Jews, than any other name of God; it signifies Gods Self-sufficiency, Eternity, Independency, Immutability, *Mal.* 3.6.\n\n*Use* 1. If God be *Jehovah,* the Fountain of being, who can do what he will, let us fear this great Lord, *Deut.* 28.58. *That thou maist fear* Hashem, Hanicbad Jehovah, *this glorious and fearful name* Jehovah.\n\n*Use* 2. If God be *Jehovah,* the supream Lord, then it condemns the Blasphemous Papists who speak after this manner, *Our Lord God the Pope:* Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors, when he Usurps Gods Title, *Shewing himself that he is God,* 2 Thess. 2.4. The Pope goes to make himself Lord of Heaven, for he will Canonize Saints there: Lord of Earth; for with his Keys he doth bind and loose whom he pleaseth: Lord of Hell, for he can free Men out of Purgatory: But God will pull down these Plumes of Pride, He will *consume this Man of sin with the breath of his mouth, and the brightness of his coming,* 2 Thess. 2.8.\n\n*Use* 3. God is described by his relative goodness, *Eloeka, Thy God:* Had God only called himself *Jehovah,* it might have terrified us and made us fly from him; but when he saith, *Thy God,* this may allure and draw us to him: This, though a Preface to Law, is pure Gospel. This word *Eloeka, Thy God,* is so sweet, that we can never suck out all the Hony in it. *I am thy God,* not only by Creation, but by Election. This word *Thy God,* though it was spoken to *Israel,* yet it is a Charter belongs to all the Saints: For the further Explication, here are three Questions.\n\nQuest. 1. *How God comes to be our God?*\n\n*Resp.* Through Jesus Christ: Christ is a middle Person in the Trinity: He is *Emanuel, God with us:* He brings two differing Parties together: He makes our Nature lovely to God, and Gods Nature lovely to us: He by his Death causeth Friendship, yea, Union: He brings us within the Verge of the Covenant, and so God becomes our God.\n\nQuest. 2. *What doth this imply, God being our God?*\n\n*Resp.* It is comprehensive of all good things: God is our strong Tower; our Fountain of living Water; our Salvation: More particularly, God being our God, implies the sweetest Relation.\n\n1\\. The Relation of a Father, 2 *Cor.* 6.18. *I will be a Father unto you:* A Father is full of tender care for his Child: Who doth he settle the Inheritance upon but his Child? God being our God will be a Father to us; a *Father of Mercy,* 2 Cor. 1.3. the everlasting Father, *Psal.* 9.7. If God be our God, we have a Father in Heaven that never dies.\n\n2\\. It imports the Relation of an Husband, *Isa.* 54.5. *Thy Maker is thy Husband.* If God be our Husband, he esteems us precious to him as the Apple of his Eye, *Zech.* 2.8. He imparts his Secrets to us, *Psal.* 25.14. He bestows a Kingdom upon us for our Dowry, *Luke* 12.32.\n\nQuest. 3. *How may we come to know this Covenant-Union, That God is our God?*\n\n*Resp.* 1. By having his Graces planted in us: Kings Children are known by their costly Jewels: It is not having common Gifts which shews we belong to God; many have the Gifts of God without God; but it is Grace gives us a true genuine Title to God. In particular, Faith is *Vinculum Unionis,* the Grace of Union: By this we may spell out our Interest in God. Faith doth not as the Mariner, cast its Anchor downwards, but upwards; it trusts in the Mercy and Blood of God, and trusting in God, engageth him to be our God: Other Graces make us like God, Faith makes us one with him.\n\n2\\. We may know God is our God, by having the Earnest of his Spirit in our Hearts, 2 *Cor.* 1.22. God often gives the Purse to the Wicked, but the Spirit only to such as he intends to make his Heirs. 1. Have we had the Consecration of the Spirit? If we have not had the Sealing work of the Spirit, have we had the Healing work, 1 *John* 2.20. *Ye have an Unction from the Holy One.* The Spirit where it is, stamps the Impress of its own Holiness upon the Heart: It embroiders and bespangles the Soul, and makes it all glorious within. 2. Have we had the Attraction of the Spirit? *Cant.* 1.4. *Draw me, we will run after thee.* Hath the Spirit, by its magnetick Vertue, drawn our Hearts to God? Can we say, as *Cant.* 1.7. *O thou whom my Soul loveth.* Is God our Paradise of Delight? Our *Segullah,* or chief Treasure? Are our Hearts so chained to God, that no other Object can inchant us or draw us away from him? 3. Have we had the Elevation of the Spirit? Hath it raised our Hearts above the World? *Ezek.* 3.14. *The Spirit lifted me up.* Hath the Spirit made us *superna anhelare,* seek the things above, where Christ is? Though our Flesh is on Earth, is our Heart in Heaven? Though live here, trade above? Hath the Spirit thus lifted us up? By this we may come to know, that God is our God: Where God gives his Spirit for an Earnest, there he gives himself for a Portion.\n\n3\\. We may know God is our God, if he hath given us the Hearts of Children. Have we obediential Hearts? *Psal.* 27.8. Do we subscribe to Gods Commands, when his Commands cross our Will? A true Saint is like the Flower of the Sun, it opens and shuts with the Sun: He opens to God and shuts to Sin. If we have the Hearts of Children, then God is our Father.\n\n4\\. We may know God is ours, and we have an Interest in him by our standing up for his Interest. We will appear in his Cause, and vindicate his Truth, wherein his Glory is so much concerned. *Athanasius* was 〈 in non-Latin alphabet 〉, the Bulwark of Truth, he stood up for it when most of the World were Arrians. In former times the Nobles of *Polonia,* when the Gospel was read, did lay their Hands upon their Swords, signifying that they were ready to defend the Faith, and hazard their Lives for the Gospel. No better sign of our having an Interest in God, than by our standing up for his Interest.\n\n5\\. We may know God is ours, and we have an Interest in him, by his having an Interest in us, *Cant.* 2.16. *My beloved is mine, and I am his.* When God saith to the Soul, *Thou art mine*; the Soul answers, *Lord I am thine*: All I have is at thy Service: My Head shall be thine to study for thee: My Tongue shall be thine to praise thee. If God be our God by way of Donation, we are his by way of Dedication: We live to him, and are more his than we are our own. And thus we may come to know that God is our God.\n\n*Use* 1. Above all things let us get this great Charter confirmed, that God is our God: Deity is not comfortable without Propriety: *Tolle meum & tolle Deum.* Aug. O let us labour to get sound Evidences, that God is our God: We cannot call Health, Liberty, Estate ours: O let us be able to call God ours, and say as the Church, *Psal.* 67.6. *God, even our own God shall bless us.* Let every Soul here labour to pronounce this *Shibboleth, My God.* And that we may endeavour after this to have God for our God: Consider 1. The Misery of such as have not God for their God; in how sad a Condition are they, when an hour of distress comes? This was *Saul*’s Case, 1 *Sam.* 28.15. *I am sore distressed; for the Philistins make war against me, and the Lord is departed from me.* A wicked Man in time of Trouble, is like a Vessel toss’d on the Sea without an Anchor, it falls on Rocks or Sands: A Sinner not having God to be his God, though he makes a shift while Health and Estate last; yet when these Crutches are broken he leaned upon, his Heart sinks. It is with a wicked Man, as it was with the Old World when the Flood came; the Waters at first came to the Vallies, but then the People would get to the Hills and Mountains: But then the Waters came to the Mountains: Then there might be some Trees on the high Hills, and they would climb up to them: I but then the Waters did rise up to the tops of the Trees: Now all hopes of being saved were gone, their Hearts failed them. So it is with a Man that hath not God to be his God: If one Comfort be taken away, he hath another: If he lose a Child, he hath an Estate: I but then the Waters rise higher, Death comes and takes away all; now he hath nothing to help himself with, *no God to go to,* he must needs dye despairing. 2. How great a Privilege it is to have God for our God, *Psal.* 144.15. *Happy are the People whose God is the Lord. Beatitudo hominis est Deus,* Aug. That you may see the Privilege of this Charter,\n\n1\\. If God be our God, then though we may feel the stroke of Evil, yet not the sting. He must needs be happy, who is 〈 in non-Latin alphabet 〉, in such a Condition, that nothing can hurt him: If he lose his Name it is written in the Book of Life: If he lose his Liberty, his Conscience is free: If he lose his Estate, he is possessed of the Pearl of Price: If he meets with Storms, he knows where to put in for Harbour. God is his God, and Heaven is his Haven.\n\n2\\. If God be our God, then our Soul is safe: The Soul is the Jewel, it is a Blossom of Eternity, *Dan.* 7.15. *I was grieved in the midst of my Body.* In the *Chaldee* it is, In the midst of my *Sheath.* The Body is but the Sheath; the Soul is the Princely part of Man, which sways the Scepter of Reason: It is a Celestial Spark, as *Damascen* calls it: If God be our God, the Soul is safe as in a Garison. Death can do no more hurt to a vertuous Heaven-born Soul, than *David* did to *Saul,* when he cut off the lap of his Garment: The Soul is safe, being hid in the Promises; hid in the Wounds of Christ; hid in Gods Decree: The Soul is the Pearl, and Heaven is the Cabinet where God will lock it up safe.\n\n3\\. If God be our God, then all that is in God is ours: The Lord saith to a Saint in Covenant, as the King of *Israel* to the King of *Syria,* 1 *Kings* 20.4. *I am thine and all that I have.* So saith God, *I am thine:* How happy is he who not only inherits the Gifts of God, but inherits God himself? All that I have shall be thine, my Wisdom shall be thine to teach thee, my Power shall be thine to support thee, my Mercy shall be thine to save thee. God is an infinite Ocean of Blessedness, and there is enough in him to fill us: If a thousand Vessels be thrown into the Sea, there is enough in the Sea to fill them.\n\n4\\. If God be our God, he will intirely love us: Propriety is the ground of Love: God may give Men Kingdoms, and not love them; but he cannot be our God and not love us: He calls his Covenanted Saints *Jediduth Naphshi, The dearly beloved of his Soul,* Jer. 12.7. He rejoyceth over them with Joy, and rests in his Love, *Zeph.* 3.17. They are his Refined Silver, *Zech.* 13.9. His Jewels, *Mal.* 3.17. His Royal Diadem, *Isa.* 62.3. He gives them the Cream and Flower of his love: He not only opens his hand and fills them, *Psal.* 145.16. but opens his Heart and fills them.\n\n5\\. If God be our God, he will do more for us than all the World besides can. What is that? 1. He will give us Peace in Trouble: When a Storm without, he will make Musick within: The World can create Trouble in Peace, but God can create Peace in Trouble: He will send the Comforter, who as a Dove brings an Olive Branch of Peace in his Mouth, *John* 14.16. 2. God will give us a Crown of Immortality: The World can give a Crown of Gold; but that Crown hath Thorns in it, and Death in it; but God will give a Crown of Glory which fadeth not away, 1 *Pet.* 5.4. The Garland made of the Flowers of Paradise never withers.\n\n6\\. If God be our God, he will bear with many Infirmities: God may respit Sinners a while, but long Forbearance is no Acquittance; he will throw them to Hell for their Sins. But if God be our God, he will not for every failing destroy us: He bears with his Spouse, as with the weaker Vessel: God may Chastise, *Psal.* 89.32. He may use the Rod and the pruning Knife, but not the Bloody Axe, *Numb.* 23.21. *He hath not seen Iniquity in* Jacob: He will not see Sin in his People, so as to destroy them: He sees their Sins so as to pity them; he sees them as a Physician sees a Disease in his Patient to heal him, *Isa.* 57.18. *I have seen his Iniquities and I will heal him:* Every failing doth not break the Marriage Bond asunder: The Disciples had great Failings, they all forsook Christ and fled; but this did not break off their Interest in God: Therefore saith Christ at his Ascension, *Tell my Disciples I go to my God and to their God.*\n\n7\\. If God be once our God, he is so for ever, *Psal.* 48.14. *This God is our God,* Gnolam Vagned, *for ever and ever.* Whatever worldly Comforts we have, are but 〈 in non-Latin alphabet 〉, for a Season, *Heb.* 11.25. We must part with all, as *Paul*’s Friends did accompany him to the Ship and there left him, *Acts* 20.28. So all our earthly Comforts will but go with us to the Grave and there leave us. You cannot say you have Health, and shall have it for ever: You have a Child and shall have it for ever: But if God be your God you shall have him for ever: *This God is our God for ever and ever.* If God be our God, he will be a God to us as long as he is a God: *You have taken away my God,* saith *Micah, Judges* 18.24. But it cannot be said so to a Believer, that his God is taken away; he may lose all things else, but cannot lose his God. God is ours from everlasting in Election, and to Everlasting in Glory.\n\n8\\. If God be our God, we shall enjoy all our Godly Relations with him in Heaven. The great Felicity on Earth is to enjoy Relations; a Father sees his own Picture in his Child; a Wife sees a piece of her self in her Husband. We plant the Flower of Love among our Relations, and the loss of them is like the pulling a Limb from the Body. But if God be ours, with enjoying God, we shall enjoy all our pious Relations in Glory. The gracious Child shall see his Godly Father; the Virtuous Wife shall see her Religious Husband in Christs Arms; and then there will be a dearer Love to Relations than ever was before, though in a far different manner; then Relations shall meet and never part; and so shall we be ever with the Lord."},{"number":53,"title":"Of the Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.1.* I am the Lord, thy God, *&c.*\n\n3\\. To all such as can make out this Covenant-Union, It exhorts to several things:\n\nI. If God be our God, let us improve our Interest in him, cast all our Burdens upon him; the Burden of our Fears, Wants, Sins, *Psal.* 55.22. *Cast thy Burden upon the Lord.* Wicked Men who are a Burden to God, have no right to cast their Burden upon him; but such as have God for their God, are called upon to cast their Burden on him. Where should the Child ease all its cares, but in the Bosom of its Parent? *Judg.* 19.20. *Let all thy Wants lye upon me.* So God seems to say to his Children, let all your Wants lye upon me. Christian, what doth trouble thee? Thou hast a God to pardon thy Sins, to supply thy Wants: Therefore roul your Burden on the Lord, 1 *Pet.* 5.7. *Casting all your Care on him.* Whence are Christians so disquieted in their Minds? they are taking care, when they should be casting care.\n\nII. If God be our God, let us learn to be contented, though we have the less of other things. Contentment is a rare Jewel, it is the Cure of Care. If we have God to be our God; well may we be contented, *I know whom I have believed,* 2 Tim. 1.12. There was *Paul*’s Interest in God, 2 *Cor.* 6.10. *As having nothing, yet possessing all*: There was his Content. That such who have Covenant-Union with God may be fill’d with Contentation of Spirit, consider what a rich Blessing God is to the Soul.\n\n1\\. God is *Bonum Sufficiens,* a sufficient Good. He who hath God hath enough: If a Man be thirsty, bring him to the Ocean, and he is satisfied; in God there is enough to fill the Heaven-born Soul▪ *He gives Grace and Glory,* Psal. 84 11. There is in God not only a sufficiency, but a redundancy: He is not only full as a Vessel, but as a Spring. Other things can no more fill the Soul, than a Mariners Breath can fill the Sails of a Ship. But in God is a *Cornu-Copia,* an infinite fulness. He hath enough to fill the Angels, therefore enough to fill us. The Heart is a Triangle, which only the Trinity can fill.\n\n2\\. God is *bonum Sanctificans,* a Sanctifying Good. First, He sanctifies all our Comforts, and turns them into Blessings. Health is blessed, Estate is blessed, he gives with the Venison a Blessing, *Psal.* 132.15. *I will abundantly bless her Provision.* He gives us that Life we have, *tanquam arrabo,* as an Earnest of more. He gives the little Meal in the Barrel, as an Earnest of the Royal Feast in Paradise. Secondly, He sanctifies all our Crosses. They shall not be destructive Punishments but Medicines; they shall corrode and eat out the Venom of Sin, they shall Polish and Refine our Grace. The more the Diamond is cut, it sparkles the more▪ Gods stretching the Strings of his Viol, is to make the Musick better.\n\n3\\. God is *bonum selectum,* Choice Good; all things *sub sole,* are but *bona scabelli,* as *Austin,* the Blessings of the Footstool; but to have God himself to be ours, is the Blessing of the Throne. *Abraham* gave gifts to the Sons of the Concubines, but he setled the 〈…〉 25.5. Abraham *gave all that he had to* Isaac. God may send away the Men of the World with Gifts, a little Gold and Silver, but in giving us himself, he gives us the very quintessence, his Grace, his Love, his Kingdom. Here is the Crowning Blessing.\n\n4\\. God is *Bonum summum,* the chief Good. In the chief Good, there must be First Delectability, it must have something that is delicious and sweet: And where can we suck those pure quintessential Comforts which ravish us with Delight, but in God? *In Deo quadam dulcedine delectatur anima, imo rapitur; At Gods Right Hand are Pleasures,* Psal. 16.11. Secondly, In the chief Good there must be Transcendency, it must have a surpassing Excellency. Thus God is infinitely better than all other things; ’tis below the Deity to compare other things with it. Who would go to weigh a Feather with a Mountain of Gold? God is *Fons & Origo,* the Spring of all Entities, and the Cause is more noble than the Effect. It is God that bespangles the Creation, that puts Light into the Sun, that fills the Veins of the Earth with Silver; other Creatures do but maintain Life, God gives Life. God infinitely out-shines all Sublunary Glory; he is better than the Soul, than Angels, than Heaven. Thirdly, In the chief Good, there must be not only Fulness but Variety; where Variety is wanting, we are apt to nauseate; to feed only on Hony, would breed Loathing; but in God is 〈 in non-Latin alphabet 〉 all Variety of Fulness, *Col.* 1.19. He is an Universal Good, Commensurate to all our Wants; He is *Bonum in quo omnia Bona,* a Sun, a Portion, an Horn of Salvation: He is called the God of all Comfort, 2 *Cor.* 1.3. There is a Complication of all Beauties and Delights in him; Health hath not the comfort of Beauty, nor Beauty of Riches, nor Riches of Wisdom, but God is the God of all Comfort. Fourthly, In the chief Good there must be Eternity. God is 〈 in non-Latin alphabet 〉: He is a Treasure that can neither be drawn low, nor drawn dry. Though the Angels are still spending on him, he can never be spent; he abides for ever. Eternity is a Flower of his Crown. Now if God be our God, here is enough to let in full Contentment into our Souls. What though we want Torch-light, if we have the Sun? What if God deny us the Flower, if he hath given us the Jewel? How should this rock a Christians Heart quiet? If we say God is our God, and we are not content, we have cause to question our Interest in him.\n\nIII. If we can clear up this Covenant-Union, that God is our God, let this chear and revive us in all Conditions. To be content with God, is not enough, but to be chearful; what greater Cordial can you have, than Union with Deity? When Jesus Christ was ready to Ascend, he could not leave a richer consolation with his Disciples than this, *Tell them, I go to my God and their God,* John 20.17. Who should rejoyce, if not they, who have an Infinite, Alsufficient Eternal God to be their Portion, who are as Rich as Heaven can make them? What though I want Health, I have God, who is the *Health of my Countenance* and my God, *Psal.* 42.11. What though I am low in the World, if I have not the Earth, I have him that made it. The Philosopher comforted himself with this, though he had no Musick or Vine-Trees, yet 〈 in non-Latin alphabet 〉 here are the Houshold Gods with me. So though we have not the Vine or Fig-Tree, yet we have God with us. I cannot be Poor (saith St. *Bernard,*) as long as God is Rich; for his Riches are mine. O Let the Saints rejoyce in this Covenant-Union. To say God is ours, is more than to say Heaven is ours. Heaven would not be Heaven without God. All the Stars cannot make Day without the Sun. All the Angels those Morning Stars, cannot make Heaven without Christ the Sun of Righteousness. And as to have God for our God, is matter of rejoycing in Life; so especially it will be at our Death. Let a Christian think thus, I am going to my God. A Child is glad when he is going home to his Father. This was Christs comfort when he was leaving the World, *John* 20.17. *I go to my God.* And this is a Believers Death-bed Cordial, I am going to my God; I shall change my Place, but not my Kindred, I go to my God and my Father.\n\nIV. If God be our God, then let us break forth into Doxology and Praise, *Psal.* 118.28. *Thou art my God, and I will praise thee.* O infinite Astonishing Mercy, that God should take Dust and Ashes into so near a Bond of Love, as to be our God▪ As *Micah* said, *Judg.* 18.24. *What have I more?* So what hath God more? What richer Jewel hath he to bestow upon us than himself? What hath he more? That God should put off most of the World with Riches and Honours, and that he should pass over himself to us by a Deed of Gift, to be our God, and by virtue of this, settle a Kingdom upon us. O let us praise him with the best Instrument, our Heart, and let this Instrument be scrued up to the highest Peg: Let us praise him with our whole Heart. See how *David* riseth by degrees, *Psal.* 32.11. *Be glad in the Lord, and rejoyce, and shout for Joy. Be glad,* there is Thankfulness, *rejoyce,* there is Chearfulness, *shout,* there is Triumph. Praise is called Incense, because it is so sweet a Sacrifice. Let the Saints be Queristers in Gods Praises; the deepest Springs yield the sweetest Water. The more deeply sensible we are of Gods Covenant-Love to us, the sweeter Praises we should yield. We should begin here to eternize Gods Name, and do that Work on Earth, which we shall be always doing in Heaven, *Psal.* 146.2. *While I live will I praise the Lord.*\n\n5\\. Let us carry our selves as those who have God to be our God; that is, when we walk so that others may see there is something of God in us. Live Holily. What have we to do with Sin? Is it not this, that if it doth not break, yet will weaken the Interest, *Hos.* 14.8. *What have I to do any more with Idols?* So should a Christian say, God is my God, what have I to do any more with Sin, with Lust, Pride, Malice? Bid me commit Sin, as well bid me Drink Poison. Shall I forfeit my Interest in God? Let me rather Dye than willingly offend him, who is the Crown of my Joy, the God of my Salvation."},{"number":54,"title":"Of the Ten Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.2.* The Land of *Egypt, &c.*\n\nThe Second part of Preface. *Who have brought thee out of the Land of* Egypt, *out of the House of Bondage. Egypt* and the House of Bondage are the same, only they are represented to us under a different Expression or Notion, I begin with the First Expression, *Who have brought thee out of the Land of* Egypt.\n\nQuest. *Why doth the Lord mention this Deliverance of* Israel *out of the Land of* Egypt?\n\n*Resp.* 1. Because of the strangeness of the Deliverance. God delivered his People *Israel* by strange Signs and Wonders, by sending Plague after Plague upon *Pharaoh,* blasting the Fruits of the Earth, killing all the First-born in *Egypt,* Exod. 12.29. And when *Israel* march’d out of *Egypt,* God made the Waters of the Sea to part, and become a Wall to his People, while they went on Dry Ground; and as he made the Sea a Cawsey to *Israel,* so a Grave to *Pharaoh* and his Chariots. Well might the Lord mention his bringing them out of the Land of *Egypt,* because of the strangeness of the Deliverance; God wrought Miracle upon Miracle, for their Deliverance.\n\n2\\. God mentions *Israel*’s Deliverance out of *Egypt,* because of the greatness of the Deliverance. God delivered *Israel* from the Pollutions of *Egypt; Egypt* was a bad Air to live in, it was infected with Idolatry. The Egyptians were gross Idolaters, they were guilty of that which the Apostle speaks of, *Rom.* 1.23. *They changed the Glory of the uncorruptible God into an Image made like to Corruptible Man, and to Birds and Four-Footed Beasts, and Creeping Things.* The Egyptians Worshipped instead of the true God, First, A Corruptible Man, they Deified their King *Apis,* forbidding all under pain of Death to say that he was a Man. Secondly, They were Worshippers of Birds; they worshipped the Hawk. Thirdly, They were Worshippers of Beasts; they worshipped an Ox: Thus they made the Image of a Beast to be their God. Fourthly, They were Worshippers of Creeping Things, they worshipped the Crocodile, and the Indian Mouse. Therefore God mentions this as a memorable and signal favour to *Israel,* that he brought them out of such an Idolatrous Country; *I brought you out of the Land of* Egypt.\n\nThe thing I would note is this, *That it is no small Blessing to be delivered from Places of Idolatry.* God speaks of it no less than Ten times in the Old Testament, *I brought you out of the Land of* Egypt; an Idolatrous Place. Had there been no Iron Furnace in *Egypt,* yet there being so many Altars there, and False Gods, it was a great Privilege to *Israel* to be delivered out of *Egypt. Joshua* reckons it among the chief and most memorable Mercies of God to *Abraham,* that he brought him out of *Ur* of the *Chaldeans,* where *Abraham’s* Ancestors served strange Gods, *Josh.* 24.2, 3. *’Tis well for the Plant that is set in a bad Soil, to be transplanted into a better, where it may grow and flourish.* So when any are planted among Idolaters, ’Tis a Mercy when they are removed and transplanted into *Sihon,* where are the Silver Drops of Gods Word to make them grow in Holiness.\n\nQuest. *Wherein doth it appear that it is such a great Blessing to be delivered from Places of Idolatry?*\n\n*Resp.* It is a great Mercy, because our Nature is so prone to Idolatry: *Israel* began to be defiled with the Idols of *Egypt, Ezek.* 23.3. Dry Wood is not more prone to take Fire, than our Nature is to Idolatry. The Jews made Cakes to the Queen of Heaven, that is the Moon, *Jer.* 7.18.\n\nQuest. *Whence is it that we are so prone to Idolatry?*\n\n*Resp.* 1. Because we are led much by Visible Objects, and love to have our Senses pleas’d. Men naturally fancy a God that they may see, though it be such a *God* as cannot see them, yet they would see it. The true God is invisible; this makes the Idolater worship something that he may see.\n\n2\\. ’Tis a Mercy to be delivered from Idolatrous Places, because of the greatness of the Sin of Idolatry. It is giving that Glory to an Image, which is due to God. All 〈 in non-Latin alphabet 〉 or Divine Worship God appropriates to himself; ’tis a Flower of his Crown; the Fat of the Sacrifice God laid claim to, *Levit.* 3.3. Divine Worship is the Fat of the Sacrifice which God reserves for himself. The Idolater devotes this Worship to his Idol, which the Lord will by no means endure, *Isa.* 42.8. *My Glory will I not give to another, neither my Praise to Graven Images.* Idolatry is Spiritual Adultery, *Ezek.* 23.37. *With their Idols have they committed Adultery.* To worship any other than God, is to break Wedlock. This makes the Lord disclaim his interest in a People, *Hos.* 2.2. *Plead with your Mother, plead, for she is not my Wife.* And *Exod* 32.7. *Thy People have corrupted themselves*; no more my People, but thy People. God calls Idolatry Blasphemy, *Ezek.* 20.27, 31. *Thus your Fathers have blasphemed me.* Idolatry is Devil-worship, *Deut.* 32.17. *They Sacrificed to Devils, not unto God; to new Gods.* These New Gods were Old Devils, *Lev.* 17.7. *And they shall no more offer their Sacrifices unto Devils*; the Hebrew Word *Lashegnirim,* is the Hairy Ones, because the Devils were Hairy, and appeared in the Forms of Satyrs and Goats. How dreadful a Sin is Idolatry; and what a signal Mercy is it to be snatch’d out of an Idolatrous Place, as *Lot* was snatch’d by the Angel out of *Sodom*?\n\n3\\. It is a Mercy to be delivered from Idolatrous Places, because Idolatry is such a silly irrational Religion; I may say as *Jer.* 8.9. *What Wisdom is in them?* Is it not Folly to refuse the best, and choose the worst? The Trees of the Field in *Jotham*’s Parable, despised the Vine-Tree which chears both God and Man, and the Olive which is full of Fatness, and the Fig-Tree which is full of Sweetness, and choose the Bramble to reign over them; this was a Foolish Choice, *Judge* 9. So for us to refuse the Living God, who hath power to save us, and to make choice of an Idol, that hath Eyes and sees not, Feet but walks not, *Psal.* 115.6. What a Prodigy of Madness is this? therefore to be delivered from committing such folly is a Mercy.\n\n4\\. It is a Mercy to be delivered from Idolatrous Places, because of the sad Judgments inflicted upon Idolaters. This is a Sin enrageth God, and makes the Fury come up in his Face, *Ezek.* 38.18. Search through the whole Book of God, and you shall find no Sin God hath followed with more Plagues, than Idolatry, *Psal.* 16.4. *Their Sorrows shall be Multiplied, that hasten after another God.* Psal. 78.58, 59. *They moved him to Jealousie with their Graven Images. When God heard this, he was wroth, and greatly abhorred Israel,* ver. 60. *So that he forsook the Tabernacle of* Shiloh. *Shiloh* was a City belonging to the Tribe of *Ephraim*: There God set his Name, *Jer.* 7.12. But for their Idolatry God forsook that Place; gave his People up to the Sword, caus’d his Priests to be Slain; his Ark to be carried away Captive, and it never returned to *Shiloh* any more. How severe was God against *Israel* for Worshipping the Golden Calf, *Exod.* 32.27. The Jews say, that in every Misery that befals them, there is *Uncia Aurei Vituli,* an Ounce of the Golden Calf in it, *Rev.* 18.4. *Come out of her my People, that ye be not partakers of her Sins, and that ye receive not of her Plagues.* Idolatry liv’d in, cuts Men off from Heaven, 1 *Cor.* 6.9. So then it is no small Mercy to be delivered out of Idolatrous Places.\n\n*Use* 1. See the goodness of God to our Nation, who hath brought us out of mystical *Egypt,* delivering us from Popery, which is Romish Idolatry, and hath caused the light of his Truth to break forth gloriously among us. In former times, and more lately in the *Marian* days, *England* was over-spread with Idolatry; we worshipped God after a false manner: That is Idolatry, not only to worship a false God, but the true God in a false manner. This was our case formerly, we had Purgatory, Indulgences, the Idolatrous Mass, the Scriptures lock’d up in an unknown Tongue, Invocation of Saints and Angels, Image-worship: Images are Teachers of Lyes, *Hab.* 2.18. Wherein do they teach Lyes? Because they represent God in a Bodily shape, whereas he cannot be seen, *Deut.* 4.12. Ye *saw no similitude, only ye heard a voice. Quod invisibile est, pingi non potest,* Ambr. God cannot be pictur’d out by any Figure: You cannot Picture the Soul, being a Spirit, much less God, *Isa.* 40.18. To whom then will ye liken God? The Papists say, they worship God by the Image; which hath a great Absurdity in it; for if it be absurd to bow down to the Picture of the King, when the King himself is present, then much more to bow down to the Image of God, when God himself is present, *Jer.* 23.24. What is the Popish Religion, but a bundle of ridiculous Ceremonies? Their Wax, Flowers, *Pixes, Agnus Dei,* Cream and Oyl, Beads, Crucifixes: What are these but Satans Policy, to dress up a carnal Worship fitted to carnal Minds? Oh what cause have we to bless God for delivering us from Popery! It was a Mercy to be delivered from the Spanish Invasion, and the Powder Treason, but a far greater to be delivered from the Popish Religion, which would have made God give us a Bill of Divorce.\n\n2\\. If it be a great Blessing to be delivered from *Egypt,* Popish Idolatry, then it shews their Sin and Folly, who being brought out of *Egypt,* are willing to return into *Egypt* again: Having put off the Yoke of *Rome,* would fain put it on again: The Apostle saith, *Fly from Idolatry,* 1 *Cor.* 10.14. But these rather fly to Idolatry: Herein we are like the People of *Israel,* who notwithstanding all the Idolatry and Tyranny of *Egypt,* yet longed to go back to *Egypt,* Numb. 14.4. *Let us make a Captain and return into* Egypt. But how shall they go back into *Egypt*? How shall they have Food in the Wilderness? Will God rain down Manna any more upon such Rebels? How will they get over the Red Sea? Will God divide the Water again by Miracle, for such as leave his Service, and go into Idolatrous *Egypt?* Yet say they, *Let us make a Captain.* And are there not such Spirits amongst us, who say, *Let us make a Captain,* and go back to the Romish *Egypt* again? And if we do, what shall we get by it? I am afraid the Leeks and Onions of *Egypt* will make us Sick. Do we ever think, if we drink in the Cup of Fornication, we shall drink in the Cup of Salvation? O that any should so Forfeit their Reason, as to enslave themselves to the See of *Rome!* That they should be willing to hold a Candle to a Mass-Priest, and bow down to a strange God. Let us not say, we will *make a Captain*; but rather say as *Ephraim, Hos.* 14.8. What have I to do any more with Idols?\n\n3\\. If it be a Mercy to be brought out of *Egypt,* then it is not desirable or safe to plant ones self in an Idolatrous place, where it may be a capital Crime to be seen with a Bible in ones hand. Some for secular Gain thrust themselves among Idolaters, and think there is no danger to live where Satan’s Seat is: But do you pray God would not lead you into Temptation, and do you lead your selves? You are in great danger of being polluted: It is hard to be as the Fish which keep fresh in Salt Waters: A Man cannot dwell among the Black-a-moors, but he will be discoloured: You will sooner be corrupted by Idolaters, than they will be converted by you: *Joseph* got no good by living in an Idolatrous Court; he did not teach *Pharoah* to Pray, but *Pharoah* taught him to Swear, *Psal.* 106.35. They *were mingled among the Heathen, and served their Idols.* I fear this hath been the undoing of many; they have seated themselves amongst Idolaters, for the advancing their Trade, and at last have not only traded with them in their Commodities, but in their Religion.\n\n*Use* 2. Is it a Mercy to be brought out of *Egypt,* places which are defiled, and where Sin reigns, then it reproaches such Parents as shew little love to the Souls of their Children, whether it be in putting them out to Service, or in matching of them. 1. In putting them out to Service; Their Care is chiefly for their Bodies that they may be provided for, but care not what becomes of their Souls: Their Souls are in *Egypt,* in Houses where there is Drinking, Swearing, Sabbath-breaking, and where Gods name is every day dishonoured. 2. In matching their Children, they look only at Mony, 2 *Cor.* 6.14. *Be ye not unequally yoaked*: If their Children be equally yoaked for Estate, they care not whether they be unequally yoaked for Religion. Now to such Parents, 1. Think how precious the Soul of your Child is, it is Immortal, it is capable of Communion with God and Angels, and will you let this Soul be lost, by placing it in a bad Family? If you had an Horse you loved, you would not put him into a Stable with other Horses that were Sick and Diseased: And do you not love your Child better than your Horse? 2. God hath intrusted you with the Souls of your Children, you have a Charge of Souls. God saith, as 1 *Kings* 20.39. *Keep this Man, if he be missing thy Life shall go for his Life.* So saith God, If the Soul of thy Child miscarry by thy Negligence, his Blood will I require at thy hand: Think of this all ye Parents, take heed of placing your Children in *Egypt* in a wicked Family: Do not put them in the Devils Mouth; find out a Sober Religious Family, such a Family as *Joshua*’s, *Cap.* 24.15. *I and my House will serve the Lord.* Such a Family as *Cranmer*’s, which was *Palaestra pietatis,* a Nursery of Piety: Such a Family as is a *Bethel,* of which it may be said, as *Col.* 4.15. *The Church which is in his House.*\n\n*Use* 3. Let us Pray that God will keep our English Nation from the Defilements. of *Egypt*; that it may not be again overspread with Superstition and Idolatry O sad Religion! not only to have our Estates, our Bodies enslaved, but our Consciences: Pray that the true Protestant Religion may still flourish among us: That the Sun of the Gospel may still shine in our Horison. The Gospel lifts a People up to Heaven; it is *Columna & Corona Regni:* The Crown and Glory of the Kingdom: If this be removed, then, *Ichabod,* the Glory is departed: The top of the Beach Tree being cut off, the whole Body of the Tree withers apace: The Gospel is the top of all our Blessings, if this top be cut, the whole Body Politick will soon wither. O pray that the Lord will continue the visible Tokens of his presence among us, his Ordinances, that *England* may be called, *Jehovah Shammah, The Lord is there,* Ezek. 48.35. Pray that Righteousness and Peace may kiss each other, that so Glory may dwell in our Land."},{"number":55,"title":"Of the Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.2.* Out of the House of Bondage.\n\n*Egypt* and the House of Bondage are the same, only they are expressed under a different Notion. By *Egypt* is meant a place of Idolatry and Superstition, by the House of Bondage is meant a place of Affliction. *Israel* while they were in *Egypt* were under great Tyranny, they had cruel Task-masters set over them, who put them to hard labour, and set them to make Brick, yet allowed them no Straw; therefore *Egypt* is called the Iron Furnace, *Deut.* 4.20. and here the House of Bondage: From this Expression, *I brought thee out of the House of Bondage,* two things are to be noted. 1. Gods Children may sometimes be under sore Afflictions, *in the House of Bondage.* 2. That God will in his due time bring them out of their afflicted State, *I brought thee out of the House of Bondage.*\n\n1\\. Gods Children may sometimes be under sore Afflictions, *In domo servitutis,* in the House of Bondage: Gods People have no Writ of Ease granted them, no Charter of Exemption from Trouble in this Life: While the Wicked are kept in Sugar, the Godly are oft kept in Brine: And indeed, how could Gods power be seen in bringing them out of trouble, if he did not sometimes bring them in? Or how should God wipe away the Tears from their Eyes in Heaven, if on Earth they shed none? Doubtless God sees there is need that his Children should be sometimes in the House of Bondage, 1 *Pet.* 1.6. 〈 in non-Latin alphabet 〉, *If need be, ye are in heaviness:* The Body sometimes doth more need a bitter Potion than a Julip.\n\nQuest. 1. *Why God lets his People be in the House of Bondage, in an afflicted State?*\n\n*Resp.* He doth it: 1. For Probation for Trial, *Deut.* 8.16. *Who led thee through that terrible Wilderness that he might humble thee and prove thee.* Affliction is the Touch-stone of Sincerity, *Psal.* 66.10, 11. *Thou, O God, hast proved us: Thou hast tried us as Silver: Thou laidest Affliction upon our Loyns.* Hypocrites may imbrace the true Religion in Prosperity, and court this Queen while she hath a Jewel hung at her Ear: But he is the good Christian, who will keep close to God in a time of Suffering. *Psal.* 44.17. *All this is come upon us; yet have we not forgotten thee:* To love God in Heaven is no wonder, but to love God when he chastiseth us, this discovers Sincerity.\n\n2\\. For Purgation: To purge out Corruption, *Ardet palea, purgatur aurum,* Isa. 27.9. *And this is all the Fruit to take away his sin.* The Eye though it be a tender part, yet when it is sore we put sharp Powders and Waters into it, to eat out the Pearl: Though the People of God are Dear to him, yet when Corruption begins to grow in them, he will apply the sharp Powder of Affliction to eat out the Pearl in the Eye. Affliction is Gods Flail to thresh off our Husks: It is a means God useth to purge out Sloath, Luxury, Pride and Love of the World: *Gods Furnace is in* Zion, *Isa.* 31.9. This is not to consume, but refine: What if we have more Affliction, if by this means we have less Sin?\n\n3\\. For Augmentation: To increase the Graces of the Spirit: Grace thrives most in the Iron Furnace: Sharp Frosts nourish the Corn; so do sharp Afflictions Grace: Grace in the Saints is often as Fire hid in the Embers, Affliction is the Bellows to blow it up into a Flame: The Lord makes the House of Bondage a Friend to our Grace: Now Faith and Patience act their part: The darkness of the Night cannot hinder the Brightness of a Star: So the more the Diamond is cut the more it sparkles: And the more God afflicts us, the more our Graces cast a sparkling Lustre.\n\n4\\. For Preparation: To fit and prepare the Saints for Glory, 2 *Cor.* 4.17. Those stones which are cut out for a Building are first hewen and squared: The Godly are called, 〈 in non-Latin alphabet 〉, living stones, 1 *Pet.* 2.5. And God doth first hew and polish them by Affliction, that they may be fit for the heavenly Building: The House of Bondage prepares for the House not made with Hands, 2 *Cor.* 5.1. The Vessels of Mercy are seasoned with Affliction, and then the Wine of Glory is poured in.\n\nQuest. 2. *How the Afflictions of the Godly differ from the Afflictions of the Wicked?*\n\n*Resp.* 1. These are but, 〈 in non-Latin alphabet 〉, Castigations, those on the Wicked are, 〈 in non-Latin alphabet 〉, Punishments; these come from a Father, those from a Judge.\n\n2\\. Afflictions on the Godly are Fruits of Covenant-Mercy, 2 *Sam.* 7.14. But Afflictions on the Wicked are Effects of Gods Wrath, *Eccles.* 5.17. *He hath much wrath with his Sickness.* Afflictions on the Wicked are the Pledge and Earnest of Hell: They are like the pinnioning of a Malefactor, which doth presage his Execution.\n\n3\\. Afflictions on the Godly make them better, but Afflictions on the Wicked make them worse: The Godly pray more, *Psal.* 130.1. The Wicked Blaspheme more, *Rev.* 16.9. *Men were scorched with great heat, and blasphemed the Name of God.* Afflictions on the Wicked make them more Impenitent: Every Plague upon *Egypt* increased the Plague of Hardness in *Pharoah*’s Heart: To what a prodigy of Wickedness do some Persons come after great Sickness? Affliction on the Godly is like bruising of Spices which are more sweet and fragrant: Affliction on the Wicked is like stamping of Weeds with a Pestle, which makes them more Unsavory.\n\n*Use* 1. It shews us that we are not to wonder to see *Israel* in the House of Bondage, 1 *Pet.* 4.12. The Holiness of the Saints will not excuse them from Sufferings: Christ was the Holy one of God, yet he was in the Iron Furnace: Christs Spouse is a Lilly among Thorns, *Cant.* 2.2. His Sheep, though they have the Ear-mark of Election upon them, yet may have their Wool fleeced off: The Godly have some Good in them, therefore the Devil afflicts them, and some evil in them, therefore God afflicts them. While there are two Seeds in the World, expect to be under the Black Rod. The Gospel tells us of reigning, but first of Suffering, 2 *Tim.* 2.12.\n\n2\\. It informs us that Affliction is not always the Sign of Gods Anger: *Israel* the Apple of Gods Eye, a peculiar Treasure to him above all People, *Exod.* 19.5. Yet these were in the House of Bondage: We are apt to judge and censure them who are in an afflicted State. When the Barbarians saw the Viper on *Paul*’s hand, they said, *No doubt this Man is a Murderer,* Acts 28.4. So when we see the Viper of Affliction fasten upon the Godly, we are apt to censure them, and say, These are greater Sinners than others, and God hates them: This rash censuring is for want of Wisdom. Were not *Israel* in the House of Bondage? *Jeremy* in the Dungeon? *Paul* a night and a day in the Deep? Gods Afflicting is so far from evidencing Hatred, that his not afflicting is, *Hos.* 4.14. *I will not punish your Daughters when they commit Whoredom. Deus maxime irascitur cum non irascitur,* Ber. God punisheth most when he doth not punish; his Hand is heaviest when it seems to be lightest: The Judge will not burn him in the Hand, whom he intends to execute.\n\n3\\. If Gods own *Israel* may be in the House of Bondage, then Afflictions do not of themselves demonstrate a Man Miserable. Indeed Sin unrepented of, makes one miserable, but the Cross doth not. If God hath a design in afflicting his Children, to make them happy, then they are not miserable; but Gods afflicting them is to make them happy: Therefore they are not Miserable, *Job* 5.17. *Happy is the Man whom God correcteth.* The World counts them happy, who can keep out of Affliction; but the Scripture calls them happy, who are afflicted.\n\nQuest. *How are they happy?*\n\n*Resp.* 1. Because they are more Holy, *Heb.* 12.10. 2. Because they are more in Gods Favour, *Prov* 3.12. The Goldsmith loves his Gold, when in the Furnace. 3. Because they have more of Gods sweet Presence, *Psal.* 91.15. And they cannot be unhappy, that have Gods powerful Presence in supporting, his gracious Presence in Sanctifying their Affliction. 4. Because the more affliction they have, the more degrees of Glory they shall have. The lower they have been in the Iron Furnace, they shall sit upon the higher Throne of Glory. The heavier their Cross, the heavier shall be their Crown. So then if Affliction make a Christian happy, they cannot denominate him miserable.\n\n4\\. See the Merciful Providence of God to his Children, though they may be in the House of Bondage, and smart by Affliction, yet they shall not be hurt by Affliction. What hurt doth the Fan to the Corn? only separates the Chaft from it. Or the Launce to the Body, only let out the Impostume. The House of Bondage doth that which sometimes Ordinances will not do, it doth Humble and Reform, *Job* 36.8, 11. *If they be held in Cords of Affliction, he openeth their Ear to Discipline, and commandeth that they return from Iniquity.* O what a merciful Providence is this, though God bruise his People, yet while he is bruising them, he is doing them good. As if one should throw a Bag of Mony at another, and a little bruise him, yet it doth enrich him. Affliction enricheth the Soul, and yields the sweet Fruits of Righteousness, *Heb.* 12.11.\n\n5\\. If *Israel* be in the House of Bondage, if the Lord deals so with his own Children, then how severely will he deal with the Wicked? If God be so severe with them he loves, how severe will he be with them he hates? If it be done in the Green Tree, what shall be done in the Dry? If they that Pray and Mourn for Sin be so severely dealt with, what will become of them that Swear and break the Sabbath, and are unclean? If *Israel* be in the Iron Furnace, the Wicked shall lye in the Fiery Furnace of Hell. It should be the saddest News to wicked Men, to hear that the People of God are afflicted; let them think how dreadful will the case of Sinners be, 1 *Pet.* 4.17. *Judgment must begin at the House of God, and if it first begin at us, what shall the end be of them that obey not the Gospel?* If God thresh his Wheat, he will burn the Chaff. If the Godly suffer Castigation, the Wicked shall suffer Condemnation. If he mingle his Peoples Cup with Wormwood, he will mingle the Wickeds Cup with Fire and Brimstone.\n\n2 *Use.* 1. If *Israel* be in the House of Bondage, then do not entertain too hard Thoughts of Affliction. Christians are apt to look upon the Cross and the Iron Furnace, as Frightful things, and do what they can to shun them. Nay, sometimes to avoid Affliction, they run themselves into Sin. But do not think too hardly of Affliction, do not look upon it through the Multiplying Glass of Fear; the House of Bondage is not Hell. Consider First, Whence doth Affliction come? even from a Wise God, who prescribes whatever befalls us. Persecutions are but like Apothecaries, they give us that Physick which God prescribes. Secondly, Affliction hath its Light side as well as its Dark. God can sweeten our Afflictions, candy our Wormwood, 2 *Cor.* 1.5. As our Sufferings abound, so doth also our Consolation. *Argerius* dated his Letters from the pleasant Garden of the *Leonine* Prison. God doth sometimes so revive his Children in Trouble, that they had rather bear their Afflictions, than want their Comforts. Why then should Christians entertain such hard thoughts of Affliction? Do not look at its grim Face, but at the Message it brings, which is to enrich us both with Grace and Comfort.\n\n2\\. If *Israel* be sometimes in the House of Bondage, in an Afflicted State, then think beforehand of Affliction; say not as *Job* 29.18. *I shall dye in my Nest.* In the House of Mirth, think of the House of Bondage; you that are now *Naomi,* may be *Marah,* Ruth 1.20. How quickly may the Scene turn, and the Hyperbole of Joy end in a Catastrophe; all outward things are upon the Tropicks, given to change. The fore-thoughts of Affliction, would make us Sober and Moderate in the use of Lawful Delights, it would cure a Surfeit. Christ at a Feast mentions his Burial, a good Antidote against a Surfeit. The forethoughts of Affliction would make us prepare for it; it would take us off the World, it would put us upon a Search of our Evidences, she would see what Oyl we have in our Lamp, what Grace we can find, that we may be able to stand in the Evil Day. That Soldier was imprudent, who had his Sword to whet, when he was just going to Fight. He who forecasts Sufferings, will have the Shield of Faith, and the Sword of the Spirit ready, that he may not be surprized.\n\n3\\. If Afflictions do come, let us labour to deport our selves wisely as Christians, that we may adorn our Sufferings: That is, let us endure with Patience, *James* 5.10. *Take my Brethren the Prophets for an Example of enduring Affliction and Patience.* Satan labours to take advantage of us in Affliction, by making us either Faint or Murmure. He blows the Coals of Passion and Discontent, and then warms himself at the Fire. Patience adorns Sufferings. A Christian should say, as Jesus Christ, *Lord, not my Will, but thy Will be done.* And indeed, ’tis a sign the Affliction is sanctified, when the Heart is brought to a sweet submissive frame, and then God will remove the Affliction: He will take us out of the Iron Furnace. And that brings me to the Second thing, Gods Deliverance of his People *Israel, I brought you out of the House of Bondage.*"},{"number":56,"title":"Of the Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.2.* Who brought thee out of the House of Bondage.\n\nWe may consider these Words, *Who brought thee out of the House of Bondage,* either 1. Literally, or 2. Spiritually and mystically. 1. In the Letter, *I brought thee out of the House of Bondage*; that is, I delivered you out of the Misery and Servitude you sustain’d in *Egypt* when you were in the Iron Furnace. 2. Spiritually and Mystically, *I brought thee out of the House of Bondage.* So it is a Type of our Deliverance by Christ from Sin and Hell.\n\n1\\. Literally, in the Letter, *I brought thee out of the House of Bondage*; viz. Out of great Misery and Slavery in the Iron Furnace. The thing I note hence is, though God bring his People sometimes into trouble, yet he will bring them out again. *Israel* was in the House of Bondage, but at last I brought you out of Bondage. First, 〈 in non-Latin alphabet 〉, That God doth deliver out of Trouble. Secondly, In what manner. Thirdly, When are the Seasons. Fourthly, Why God delivers. Fifthly, How the deliverances of the Godly and Wicked out of Trouble differ?\n\nFirst 〈 in non-Latin alphabet 〉. That God doth deliver his Children out of Troubles, *Psal.* 22.4. *Our Fathers trusted in thee, they trusted, and thou didst deliver them.* 2 Tim. 4.17. *And I was delivered out of the Mouth of the Lion,* viz. *from* Nero. *Psal.* 66.11, 12. *Thou laidst Affliction upon our Loins, but thou broughtest us out into a Wealthy Place.* Psal. 30.5. *Heaviness may endure for a Night, but Joy cometh in the Morning.* God brought *Daniel* out of the Lions Den, *Sihon* out of *Babylon.* God in his due time gives an issue out of trouble, *Psal.* 68.20. The Tree which in Winter seems dead, in the Spring revives: *Post nubila Phaebus*: Affliction may leap on us as the Viper did on *Paul,* but at last this Viper shall be shaked off. ’Tis called a Cup of Affliction, *Isa.* 51.17. The Wicked drink a Sea of Wrath, the Godly drink only a Cup of Affliction, and God will say shortly, *Let this Cup pass away.* God will give his People a Goal Delivery.\n\nSecondly. Quest. *In what manner doth God deliver his People out of Trouble?*\n\n*Resp.* He doth it like a God, in Wisdom. 1. He doth it sometimes suddenly, as the Angel was caused to fly swiftly, *Dan.* 9.21. So God sometimes makes a Deliverance fly swiftly upon the Wing, and on a Suddain he turns the shadow of Death into the Light of the Morning. As God gives us Mercies above what we can think, *Ephes.* 3.20. so sometimes before we can think of them, *Psal.* 126.1. *When the Lord turned the Captivity of* Sion, *we were like them that Dreamed*; we were in a Dream, we never thought of it. *Joseph* could not have thought of such a sudden Alteration, to be the same Day freed out of Prison, and made the chief Ruler in the Kingdom. Mercy sometimes doth not stick long in the Birth, but it is brought forth on a sudden. 2. God sometimes delivers his People strangely. That the Whale which swallow’d up *Jonah,* should be a means to bring him safe to Land. God sometimes delivers his People in that very way they think he will destroy. In Bringing *Israel* out of *Egypt,* God stirred up the Hearts of the Egyptians to hate them, *Psal.* 105.22. And that was the means of their Deliverance. He brought *Paul* to Shoar by a contrary Wind, and upon the broken Pieces of the Ship, *Acts* 27.44.\n\nThirdly. Quest. *When are the times and Seasons that God usually delivers his People out of the Bondage of Affliction?*\n\n*Resp.* 1. When they are in the greatest Extremity. When *Jonah* was in the Belly of Hell, then *Chap.* 2.5. *Thou hast brought up my Life from Corruption.* When there is but an Hairs breadth between the Godly and Death, then God ushers in Deliverance. When the Ship in the Gospel was almost covered with Waves, then Christ awoke, and rebuked the Wind. When *Isaac* was upon the Altar, and the Knife going to be put to his Throat, then comes the Angel, *Lay not thy Hand upon the Child.* When *Peter* began to sink, then Christ took him by the Hand. *Cum duplicantur lateres venit Moses*: When the Tale of Brick was doubled, then comes *Moses* the Temporal Saviour. When the People of God are in the greatest danger, then appears the Morning Star of Deliverance. When the Patient is ready to faint, now the Cordial is given.\n\n2\\. The Second Season is, when Affliction hath done its Work upon them: When it hath effected that God hath sent it for. As First, When it hath humbled them, *Lam.* 3.19. *Remembring my Affliction, the Wormwood and Gall, my Soul is humbled in me.* When Gods Corrosive hath eat out the Proud Flesh. Secondly, When it hath tamed their Impatience. Before they were proud and impatient, like froward Children, that would struggle with their Parents, but when their curst Hearts are tamed, and they say as *Micah* 7.9. *I will bear the Indignation of the Lord, because I have sin’d against him*; and as *Eli, It is the Lord, let him do what seems him good*; Let him hedge me with Thorns, if he will plant me with Grace.\n\n3 When they are more Partakers of God’s Holiness, *Heb.* 12.10. they are more full of Heavenly-Mindedness. When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace, now the Cross is sanctified, and God will bring them out of the House of Bondage. *Luctus in laetitiam vertetur, cineres in Corollas.* When the Metal is refined, then it is taken out of the Furnace. When Affliction hath heal’d us, now God takes off the smarting Plaister.\n\nFourthly. Quest. *Why doth God bring his People out of the House of Bondage?*\n\n*Resp.* Hereby he makes way for his own Glory. Gods Glory is dearer to him than any thing besides; it is a Crown-Jewel. God by raising his People, raiseth the Trophies of his own Honour: He glorifies his Attributes: His Power, Goodness, Truth, do all Ride in Triumph.\n\n1\\. His Power. If God did not sometimes bring his People into Trouble, how would his Power be seen in bringing them out? He brought *Israel* out of the House of Bondage, with Miracle upon Miracle, he saved them with an outstretched-Arm; *Psal.* 114.5. *What ailed thee O thou Sea, that thou fleddest,* &c. It is spoken of *Israel*’s March out of *Egypt,* when the Sea fled, and the Waters were parted each from other. Here was the power of God set forth, *Jer.* 32.27. *Is any thing too hard for me?* God loves to help, when things seem past hope; he creates Deliverance, *Psal.* 124.8. He brought *Isaac* out of a Dead Womb, and the Messiah out of a Virgins Womb. O how doth his Power shine forth, when he overcomes seeming Impossibilities, and works a Cure, when things look desperate!\n\n2\\. His Truth. God hath made Promises to his People, when they are under great pressures to deliver them, and his Truth is engaged in his Promise, *Psal.* 50.15. *Call-upon me in the Day of Trouble, I will deliver thee.* Job 5.19. *He shall deliver thee in Six Troubles,* and in Seven. How is the Scripture bespangled with these Promises, as the Firmament is with Stars; either God will deliver them from Death, or by Death; 〈 in non-Latin alphabet 〉, he will make a way to escape, 1 *Cor.* 10.13. When Promises are verified, God’s Truth is magnified.\n\n3\\. His Goodness. God is full of Compassion to such as are in Misery. The Hebrew Word *Racham,* for Mercy, signifies Bowels. God hath *Soundings of Bowels, Isa.* 63.15. And this Sympathy stirs up God to deliver, *Isa.* 63.9. *In his Love and in his Pity he Redeemed them.* This makes way for the Triumph of Gods Goodness. First▪ He is Tender-hearted, he will not over-afflict; he cuts asunder the Bars of Iron, he breaks the Yoaks of the Oppressor. Thus all his Attributes ride in Triumph, in the saving his People out of Trouble.\n\nFifthly. Quest. *How the Deliverances of the Godly and Wicked out of Trouble differ?*\n\n*Resp.* 1. The deliverances of the Godly are Preservations; of the Wicked are Reservations, 2 *Pet.* 2.9. *The Lord knows how to deliver the Godly, and to reserve the Unjust to be Punished.* A Sinner may be delivered from dangerous Sickness, and out of Prison; but all this is but a Reservation to some greater Evil.\n\n2\\. God delivers the Wicked (or rather spares them,) in Anger. Deliverances to the Wicked are not given as Pledges of Gods Love, but Symptoms of his Displeasure; as Quails were given to *Israel* in Anger. But Deliverances of the Godly are in Love, 2 *Sam.* 22.20. *He delivered me, because he delighted in me.* Isa. 38.17. *Thou hast in love to my Soul delivered me from the Pit of Corruption*; or as in Hebrew, *Chashiacta Naphshi, Thou hast loved me from the Pit of Corruption.* A Wicked Man may say, Lord thou hast loved me out of the Pit of Corruption. But a Godly Man may say, *Lord thou hast loved me out of the Pit of Corruption.* It is one thing to have Gods Power deliver us, and another thing to have his Love deliver us. O saith *Hezekiah, Thou hast in Love to my Soul delivered me from the Pit of Corruption.*\n\nQuest. *How may it be known that a Deliverance comes in Love?*\n\n*Resp.* 1. When a Deliverance makes our Heart boil over in love to God, *Psal.* 116.1. *I love the Lord because he hath heard my Voice.* It is one thing to love our Mercies, another thing to love the Lord: Then a Deliverance is in Love, when it causeth Love.\n\n2\\. Then a Deliverance is in Love, when we have Hearts to improve it for Gods Glory: The Wicked, instead of improving their Deliverances for Gods Glory, improve their Corruptions; they grow worse after, as the Metal when it is taken out of the Fire grows harder: But then our Deliverance is in Love, when we improve it for Gods Glory: God raiseth us out of a low Condition, and we lift him up in our Praises, and honour him with our Substance, *Prov.* 3.9. He recovers us from Sickness, and we spend our selves in his Service. Mercy is not as the Sun to the Fire, to dull it and put it out; but as Oyl to the Wheel to make it move faster.\n\n3\\. Then a Deliverance comes in Love, when it makes us more Exemplary in Holiness: Our Lives are walking Bibles. A Thousand Praises and Doxologies do not honour God, so much as the Mortifying one Lust, *Obadiah* 17. *On Mount* Zion *there shall be Deliverance and Holiness.* When these two go together, Deliverance and Holiness; when being made Monuments of Mercy, we are Patterns of Piety: Now a-Deliverance comes in Love, and we may say as *Hezekiah, Thou hast loved me out of the Pit of Corruption.*\n\n1\\. If God brings his People out of Bondage, then let none despond in trouble; say not, *I shall sink under this burden*; as *David, I shall one day perish by the hand of* Saul. God can make this Text good, *Personally* and *Nationally,* to bring his People out of the House of Bondage: When he sees a fit Season he will put forth his Arm and save them; and he can do it with ease, 2 *Chron.* 14.11. *It is nothing for thee Lord to help.* He that turns the Tides can turn the Times: He that raised *Lazarus* when he was Dead, can raise thee when thou art Sick, *Isa.* 63.5. *I looked, and there was none to help; therefore my own arm brought Salvation.* Do not despond; believe in Gods Power; Faith sets God on work to deliver us.\n\n2\\. Labour (if you are in trouble) to be fitted for Deliverance: Many would have Deliverance, but are not fitted for it.\n\nQuest. *When are we fitted for Deliverance?*\n\n*Resp.* When we are by our Afflictions conformed to Christ: Namely, When we have learned Obedience, *Heb.* 5.8. *He learned Obedience by the things which he suffered:* That is, he learned sweet Submission to his Fathers Will, *Luke* 22.42. *Not my will, but thy will be done.* When we have thus learned Obedience by our Suffering, we are willing to do what God will have us do, and be what God will have us be. Now we are conformed to Christ, and are fitted for Deliverance.\n\n3\\. If God have brought you at any time out of the House of Bondage, out of great and eminent Troubles, be much in Doxology and Praise; Deliverance calls for Praise, *Psal.* 30.11, 12. *Thou hast put off my Sackcloth, and girded me with gladness: To the end that my Glory may sing praise to thee. My Glory,* (that is, my Tongue which is the Instrument of glorifying thee.) The Saints are Temples of the Holy Ghost, 1 *Cor.* 3.16. Where should Gods Praises be sounded but in his Temples? *Beneficium postulat officium*: The deepest Springs yield the sweetest Water: And Hearts deeply sensible of Gods Deliverances yield the sweetest Praises. *Moses* tells *Pharaoh,* when he was going out of *Egypt, We will go with our Sheep and our Cattle,* Exod. 10.9. Why so? Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance. To have a thankful Heart for a Deliverance, is a greater Blessing than the Deliverance it self, *Luke* 17.15. One of the Lepers, *when he saw he was healed, turned back, and with a loud voice glorified God.* The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosie: Have any of you here been *brought out of the House of Bondage,* out of Prison, Sickness, or any Death-threatning Danger? Do not forget to be thankful; be not Graves, but Temples: And that you may be the more Thankful, observe every Emphasis and Circumstance in your Deliverance; as to be brought out of trouble when you were *In articulo mortis,* there was but an Hairs breadth between you and Death; or to be brought out of Affliction, without Sin, you did not purchase your Deliverance, by the insnaring of your Consciences; or, to be brought out of trouble upon the Wings of Prayer; or, that those who were the Occasions of bringing you into trouble, should be the Instruments of bringing you out: These Circumstances being well weighed, do highten a Deliverance, and should highten our Thankfulness: The cutting of a Stone may be of more Value than the Stone it self: And the Circumstancing of a Deliverance may be greater than the Deliverance it self.\n\nQuest. *But how shall we praise God in a right manner for Deliverances?*\n\n*Resp.* 1. Be Holy Persons: In the Sacrifices of Thanksgiving, whosoever did eat thereof, with their Uncleanness upon them, were to be cut off, *Lev.* 7.20. to typifie how unpleasing their Praises and Thank-offerings are who live in Sin.\n\n2\\. Praise God with humble Hearts, acknowledge how unworthy you were of Deliverance: Gods Mercies are not Debts but Legacies, and that you should have a Legacy given you, be humble, *Rev.* 11.16. *The Elders fell upon their Faces* (an Expression of Humility) *and worshipped and praised God.*\n\n3\\. Praise God for Deliverances cordially, *Psal.* 111.1. *I will praise the Lord,* Becol Levau, *with my whole Heart.* In Religion there is no Musick but in Consort, when Heart and Tongue joyn.\n\n4\\. Praise God for Deliverance constantly, *Psal.* 146.2. *While I live will I bless the Lord:* Some will be thankful while the Memory of a Deliverance is fresh, and then they leave off. Like the *Carthaginians,* who used at first to send the Tenth of their yearly Revenue to *Hercules*; but by degrees they grew weary, and left off sending. But we must be constant in our Eucharistical Sacrifice or Thank-offering: The Motion of our Praise must be like the Motion of our Pulse, which beats as long as Life lasts, *Psal.* 146.1. *I will sing praises to my God while I have any Being.*"},{"number":57,"title":"Of the Commandments","part":null,"questions":[43,44],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.2.* Out of the House of Bondage.\n\n2\\. THese words are to be understood Mystically and Spiritually. By *Israels* Deliverance from the House of Bondage, is typified their Spiritual Deliverance from Sin, Satan and Hell.\n\nI. *From Sin.] The House of Bondage was a Type of* Israels *Deliverance from Sin.* Sin is the true Bondage, it inslaves the Soul: *Nihil durius Servitute,* Cicero. *Of all Conditions Servitude is the worst. I was held before Conversion* (saith *Austin) not with an iron Ghain, but with the Obstinacy of my own Will.* Sin is the inslaver; Sin is called, 〈 in non-Latin alphabet 〉, a Law, *Rom.* 7.23. because it hath such a binding power over a Man: And it is said, 〈 in non-Latin alphabet 〉, to reign, *Rom.* 6.12. because it exerciseth a Tyrannical Power: And Men are said to be the Servants of Sin, *Rom.* 6.17. because they are so inslaved by it. Thus Sin is the *House of Bondage; Israel* was not so inslaved in the Iron Furnace, as the Sinner is by Sin. Those are worse Slaves and Vassals who are under the power of Sin, than those are who are under the power of Earthly Tyrants.\n\n1\\. Other Slaves have the Tyrants only rule over their Bodies; but the Sinner hath his Soul Tyranniz’d over: The Soul, that Princely thing, which sways the Scepter of Reason, and was once crown’d with perfect Knowledge and Holiness, now this Prince goes on foot, it is inslaved and made a Lackey to every base Lust.\n\n2\\. Other Slaves have some pity shewn them, the Tyrant gives them Meat, and lets them have hours for their Rest: But Sin is a merciless Tyrant, it will let Men have no Rest. *Judas* had no rest till he had betrayed Christ; and after that he had less rest in his Conscience. How doth a Man Hackney himself out in the Service of Sin, wast his Body, break his Sleep, distract his Mind? A wicked Man is every day doing Sins drudgery-work.\n\n3\\. Other Slaves, though they are set about servile work, yet about lawful; it is lawful to work in the Gally, tug at the Oar; but all the Laws and Commands of Sin are unlawful: Sin saith to one Man Defraud, to another be Unchast, to another take Revenge; to another, take a false Oath. Thus all Sins commands are unlawful, we cannot obey Sins Law but by breaking Gods Law.\n\n4\\. Other Slaves are forced against their will: *Israel* groaned under Slavery, *Exod.* 2.23. But Sinners are content to be under the command of Sin, they are willing to be Slaves, they love their Chains, they will not take their Freedom: They *Glory in their shame,* Phil. 3.19. They wear their Sins, not as their Fetters, but their Ornaments: They rejoyce in Iniquity, *Jer.* 11.15.\n\n5\\. Other Slaves are brought to Correction, but Sins Slaves are without Repentance brought to Condemnation: Other Slaves lye in the Iron Furnace, Sins Slaves lye in the Fiery Furnace. What freedom of Will hath a Sinner to his own Conversion, when he can do nothing but what Sin will have him? He is enslaved. Thus Sinners are in the House of Bondage, but God takes his Elect out of this House of Bondage: He beats off the Chains and Fetters of Sin: He rescues them from their Slavery: He makes them free, by bringing them into the glorious Liberty of the Children of God, *Rom.* 8. The Law of Love now commands not the Law of Sin: Though the Life of Sin be prolonged, yet not the Dominion: As those Beats in *Daniel* had their Lives prolonged for a Season, but their Dominion was taken away, *Dan.* 7.12. The Saints are made Spiritual Kings, to rule and conquer their Corruptions, to *bind these Kings in Chains*: This is matter of the highest Praise and Thanksgiving, to be thus taken out of the House of Bondage, to be freed from enslaving Lusts, and made Kings to reign in Glory for ever.\n\nII. The bringing *Israel* out of the House of Bondage, was a Type of their Deliverance from Satan. Thus Men naturally are in the House of Bondage, they are inslaved to Satan: Satan is called the Prince of this World, *John* 14.30. and the God of this World, 2 *Cor.* 4.4. because he hath such power to command and inslave them: Though Satan shall one day be a close Prisoner in Chains, yet now he doth Insult and Tyrannize over the Souls of Men: Sinners are under the Rule of Satan, he exerciseth over them such a Jurisdiction as *Cesar* did over the Senate. The Devil fills Mens Heads with Error, and their Hearts with Malice, *Acts* 5.3. *Why hath Satan filled thine Heart?* A Sinners Heart is the Devils Mansion-House, *Matt.* 12.44. *I will return into my House.* And sure that must needs be an House of Bondage which is the Devils Mansion-House. Satan is a perfect Tyrant, 1. He rules Mens Minds, he blinds them with Ignorance, 2 *Cor.* 4.4. *The God of this World hath blinded the minds of them that believe not.* 2. He rules their Memories; they shall remember that which is Evil, and forget that which is good: Their Memories are like a Siercer or Strainer that lets go all the pure Liquor, and retains only the Dregs. 3. He rules their Wills: Though the Devil cannot force the Will, yet he draws it, *John* 8.44. *The Lusts of your Father you will do.* He hath got your Hearts, and him you will obey: His strong Temptations do more draw Men to Evil, than all the Promises of God can draw them to Good. This is the State of every Man by Nature, he is in the House of Bondage,[^1] the Devil hath him in his power: A Sinner grinds in the Devils Mill; he is at the Command of Satan, as the Ass is at the command of the Driver: No wonder to see Men,[^2] oppress and persecute; these Slaves must do what the God of this World will have them: How could those Swine but run, when the Devils entred into them *Matt.* 8.32. When the Devil tempted *Ananias* to tell a Lye, he could not but speak what Satan had put in his Heart, *Acts* 5.3. When the Devil entred into *Judas,* and bid him betray Christ, *Judas* would do it though he hanged himself. This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan:[^3] When *David* would curse the Enemies of God, how did he pray against them, that Satan might be at their right hand, *Psal.* 109.6. He knew he could lead them into any Snare: If Satan be at the Sinners right hand, let the Sinner take heed he be not set on Gods left hand: Is not this a case to be bewailed, to see Men taken Captive by Satan at his will, 2 *Tim.* 2.26. He leads Sinners as Slaves before him in Triumph: He possesseth them; If People should see but their Beasts bewitched and possessed of the Devil, they would be much troubled: Yet their Souls are possessed by Satan, but they are not sensible. [What can be worse than to be in the House of Bondage, to have the Devil hurry Men on in their Lusts to Perdition?] Sinners are willingly inslav’d to Satan, they love their Goaler; are content to sit quietly under Satans Jurisdiction; they choose this Bramble to rule them, though within a while Fire will come out of this Bramble to devour them, *Judges* 9. Now what an infinite Mercy of God is it, when he brings poor Souls out of this House of Bondage, when he gives them a Goal delivery from the Prince of Darkness! *Jesus Christ* Redeems Captives: He Ransoms Sinners by Price, and Rescues them by Force: As *David* took a Lamb out of the Lyons Mouth, 1 *Sam.* 17.34. So Christ rescues Souls out of the Mouth of this Roaring Lyon. O what a Mercy is it, to be brought out of the House of Bondage, to be taken from being made Captives to the Prince of the Air, and to be made Subjects of the Prince of Peace! And this is done by the preaching of the Word, *Acts* 26.18. *To turn them from the power of Satan unto God.*\n\nIII. The bringing of *Israel* out of the House of Bondage, was a Type of their being delivered from Hell. Hell is *Domus Servitutis,* An House of Bondage; an House built on purpose for Sinners to lye in.\n\n1\\. That there is such an House of Bondage where the Damned lye, *Psal.* 9.17. *The wicked shall be turned into Hell,* Matt. 23.33. *How can ye escape the damnation of Hell.* If any one shall ask where this House of Bondage is, where is the place of Hell? I wish you may never know feelingly, 〈 in non-Latin alphabet 〉, Chrys. *Let us not so much,* saith *Chrysostom, labour to know where Hell is, as how to escape it.* Yet to satisfie Curiosity, Hell is *Locus subterraneus,* Some place beneath, *Prov.* 5.24. *Hell beneath. Hesiod* saith, *Hell is as far under the Earth, as Heaven is above it. Luke.* 8.31. The Devils besought Christ, *That he would not command them to go into the deep.* Hell is in the Deep.\n\n2\\. Q. Why there must be this House of Bondage, why an Hell? *Resp.* Because there must be a place for the Execution of Divine Justice: Earthly Monarchs have their Prison for Malefactors, and shall not God have his? Sinners are Criminal Persons, they have offended God, and it would not consist with Gods Holiness and Justice, to have his Laws infring’d, and not appoint Penalties for the Transgressors.\n\n3\\. The Dreadfulness of this place: Could you but for one hour hear the Groans and Shreaks of the Damned, it would confirm you in this Truth, that Hell is an House of Bondage: Hell is the Emphasis of Misery: Besides the *Poena damni,* the Punishment of Loss, which is the Exclusion of the Soul from the glorified sight of God, which Divines think the worst part of Hell. I say besides this, there will be *Poena Sensus,* the Punishment of Sense. If when Gods Wrath is kindled but a little, and a spark of it flies into a Mans Conscience in this Life, it is so terrible (as in the case of *Spira*) then what will Hell it self be? That I may describe this House of Bondage.\n\n1\\. In Hell there will be a Plurality of Torments. 1. *Bonds and Chains,* 2 *Pet.* 2.4. 2. The Worm, *Mark* 9.44. This is the Worm of Conscience, and the Lake of Fire, *Rev.* 20.15. other Fire is but painted to this.\n\n2\\. This House of Hell is haunted with Devils, *Matt.* 25.41. *Anselm* hath a saying, *I had rather endure all Torments, than see the Devil with bodily Eyes.* Such as go to Hell must not only be forced to behold the Devil, but must be shut up in the Den with this Lyon: They must keep the Devil company: The Devil is full of spight against Mankind: This red Dragon will spet Fire in Mens Faces.\n\n3\\. The Torment of Hell abides for ever, *Rev.* 14.11. *The smoak of their Torment ascendeth up for ever and ever,* Mark 9.44. Time cannot finish it, Tears cannot quench it: The Wicked are Salamanders who live always in the Fire of Hell, and are not consum’d: After Sinners have lain Millions of Years in Hell, their Punishment is as far from ending, as it was at the beginning: If all the Earth and Sea were Sand, and every thousand Year a Bird should come and take away one grain of this Sand, it would be a long time e’er that vast heap of Sand were emptied. Yet if after all that time the Damned might come out of Hell, there were some hope, but this word EVER breaks the Heart.\n\nQuest. *But how doth this seem to stand with Gods Justice, for a Sin committed in a moment, to punish it with eternal Torment?*\n\n*Resp.* 1. Because there is an Eternity of Sin in Mans Nature. 2. Because Sin is *Crimen laesae Majestatis,* it is committed against an infinite Majesty, therefore the Sin is Infinite, and proportionably the Punishment must be Infinite. Now, because a finite Creature cannot bear infinite Wrath, therefore he must be eternally satisfying what he cannot satisfie at once. Now then, if Hell be such an House of Bondage, what infinite cause have they to bless God, who are delivered from it? 1 *Thess.* 1.10. *Jesus delivered us from the Wrath to come.* Jesus Christ suffered the Torments of Hell in his Soul, that Believers should not suffer them. If we are thankful when we are ransomed out of Prison, or delivered from Fire, Oh how should we bless God to be preserved *from Wrath to come*! And that which may cause the more Thankfulness, is because the most go into this House of Bondage, the most go to Hell: Therefore to be of the number of those few that are delivered from it, is matter of infinite Thankfulness. I say, most go to this House of Bondage when they dye; most go to Hell, *Matt.* 7.13. *Broad is the way which leadeth to destruction, and many there be that go in thereat.* The greatest part of the World lies in Wickedness, 1 *John* 5.19. Divide the World, saith *Brerewood,* into 31 parts, nineteen parts of it are possessed by Jews and Turks, seven parts by Heathens; so that there are but five parts of Christians; and among these Christians so many seduced Papists on one hand, and so many formal Protestants on the other, that we may conclude the major part of the World goes to Hell. 1. The Scripture compares the Wicked to Briars, *Isa.* 10.17. There are but few Lillies in your Fields, but in every Hedge Thorns and Briars. 2. To *the mire in the streets,* Isa. 10.6. Few Jewels or precious Stones in the Street, but you cannot go a step but you meet with Mire. The Wicked are as common as the Dirt in the Street: Look into the Generality of People; How many Drunkards for one that is Sober? How many Adulterers for one that is Chast? How many Hypocrites for one that is Sincere? The Devil hath the Harvest, and God only a few Gleanings. Oh then such as are delivered from the House of Bondage, Hell, have infinite cause to admire and bless God. How should the Vessels of Mercy run over with Thankfulness? When most are carried Prisoners to Hell, they are delivered from Wrath to come.\n\nQuest. *How shall I know I am delivered from Hell?*\n\n*Resp.* 1. Those whom Christ saves from Hell, he saves from Sin, *Matt.* 1.21. *He shall save his People from their sins.* Hath God delivered you from the power of Corruption, from Pride, Malice, Lust? If he hath delivered you from the Hell of Sin, then he hath delivered you from the Hell of Torment.\n\n2\\. If you have got an Interest in Christ, prizing, confiding, loving him, then you are delivered from Hell and Damnation, *Rom.* 8.1. *No Condemnation to them which are in Christ Jesus.* If you are in Christ, then he hath put the Garment of his Righteousness over you, and Hell Fire can never singe this Garment. *Pliny* observes, nothing will so soon quench Fire as Salt and Blood: The Salt tears off Repentance, and the Blood of Christ will quench the Fire of Hell, that it shall never kindle upon you.\n\n[^1]: Casus.\n[^2]: Non mirum.\n[^3]: Tristis."},{"number":58,"title":"Of the Commandments","part":null,"questions":[40,41],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.3.* Thou shalt have no other Gods before me, *&c.*\n\nBefore I come to the Commandment, I shall premise some things about the Moral Law: Answer Questions, Rules.\n\nQuest. 1. *What is the difference between the Moral Law and the Gospel?*\n\n*Resp.* 1. The Law requires that we worship God as our Creator: The Gospel requires that we worship God in and through Christ. God in Christ is propitious, out of Christ we may see Gods Power, Justice, Holiness; in Christ we see his Mercy display’d.\n\n2\\. The Moral Law requires Obedience, but gives no strength (as *Pharaoh* required Brick but gave no Straw) but the Gospel gives strength: The Gospel bestows Faith upon the Elect: The Gospel sweetens the Law; it makes us serve God with delight.\n\nQuest. 2. *What use is there of the Moral Law to us?*\n\n*Resp.* The Law is a Glass to shew us our Sins, that so seeing our Pollution and Misery, we may be forced to fly to Christ to satisfie for former guilt, and save from future Wrath, *Gal.* 3.24. *The Law was our School-master to bring us to Christ.*\n\nQuest. 3. *But is the Moral Law still in force to Believers, is it not abolished to them?*\n\n*Resp.* In some sense it is abolished to Believers. 1. In respect of Justification; they are not justified by their Obedience to the Moral Law. Believers are to make great use of the Moral Law (as I shall shew) but they must trust only to Christs Righteousness for Justification; as *Noah*’s Dove made use of her Wings to fly, but trusted to the Ark for Safety: If the Moral Law could justifie, what need were there of Christs Dying? 2. The Moral Law is abolished to Believers, in respect of the Malediction of it: They are freed from the Curse and damnatory power of it, *Gal.* 3.13. *Christ hath redeemed us from the Curse of the Law, being made a Curse for us.*\n\nQuest. 4. *How was Christ made a Curse for us?*\n\n*Resp.* Christ may be considered, 1. As the Son of God, and so he was not made a Curse. 2. As our Pledge and Surety, *Heb.* 7.22. And so he was made a Curse for us: This Curse was not upon his God-head, but upon his Manhood. This Curse was the Wrath of God lying upon him. And thus Christ hath taken away from Believers the Curse of the Law, by being made a Curse for them. But though the Moral Law is thus far abolished, yet it remains as a perpetual Rule to Believers: Though the Law Moral be not their Saviour, yet it is their Guide: Though it be not *Foedus,* a Covenant of Life, yet it is *Norma,* a Rule of Living: Every Christian is bound to conform to the Moral Law, and write as exactly as he can, after this Copy, *Rom.* 3.31. *Do we then make void the Law through Faith? God forbid.* Though a Christian is not under the condemning power of the Law, yet he is under the commanding power. To love God, to reverence and obey him, this is a Law always binds, and will bind in Heaven. This I urge against the *Antinomians,* who say the Moral Law is abrogated to Believers; which as it contradicts Scripture, so it is a Key to open the Door to all Licentiousness. They who will not have the Law to rule them, shall never have the Gospel to save them. Having answered these Questions, I shall in the next place, law down some general Rules for the right understanding of the Decalogue or Ten Commandments: These Rules may serve to give us some light into the Sense and Meaning of the Commandments.\n\n*Rule* 1. The Commands and Prohibitions of the Moral Law reach the Heart.\n\n1\\. The Commands of the Moral Law reach the Heart: The Commandments require not only outward Actions, but inward Affections: They require not only the outward Act of Obedience, but the inward Affection of Love, *Deut.* 6.5. *Thou shalt love the Lord thy God, with all thy Heart.*\n\n2\\. The Threats and Prohibitions of the Moral Law reach the Heart: The Law of God forbids not only the Act of Sin, but the Desire and Inclination: Not only doth it forbid Adultery, but Lusting, *Matt.* 5.28. Not only Stealing but Coveting, *Rom.* 7.7. *Lex humana ligat manum, lex Divina comprimit animam.* Mans Law binds only the Hands, Gods Law binds the Heart.\n\n*Rule* 2. In the Commandments there is a *Synecdoche,* more is intended than is spoken. 1. Where any Duty is commanded, there the contrary Sin is forbidden, *&c.* When we are commanded to keep the Sabbath day Holy, there we are forbidden to break the Sabbath: When we are commanded to live in a calling, *Six days shalt thou labour,* there we are forbidden to live idly and out of a Calling. 2. Where any Sin is forbidden, there the contrary Duty is commanded: When we are forbidden to take Gods Name in vain, the contrary Duty is commanded, that we should reverence his Name, *Deut.* 28.58. *That thou mayest fear this glorious and fearful Name, the Lord thy God.* Where we are forbidden to wrong our Neighbour; there is the contrary Duty included, that we should do him all the good we can, by vindicating his Name, and supplying his Wants.\n\n*Rule* 3. Where any Sin is forbidden in the Commandment, there the occasion of it is also forbidden. Where Murder is forbidden, there Envy and rash Anger are forbidden which may occasion it. Where Adultery is forbidden in the Commandment, there is forbidden all that may lead to it, as wanton glances of the Eye, or coming into the Company of an Harlot, *Prov.* 5.8. *Come not nigh the Door of her House.* He who would be free from the Plague, must not come near the Infected House. Under the Law the *Nazarite* was forbid to drink Wine, nor might he eat Grapes of which the Wine was made.\n\n*Rule* 4. *In relato subintelligitur correlatum.* Where one Relation is named in the Commandment, there another Relation is included. Where the Child is named, there the Father is included. Where there is the Duty of Children to Parents mentioned, there is included also the Duty of Parents to Children. Where the Child is commanded to honour the Parent, there is implyed, that the Parent is also commanded to instruct, to love, to provide for the Child.\n\n*Rule* 5. Where greater Sins are forbidden, there lesser Sins are also forbidden. Though no Sin in its own Nature is little, yet comparatively one may be less than another. Where Idolatry is forbidden, there is forbidden Superstition, or bringing any Innovation into God’s Worship which he hath not appointed. As the Sons of *Aaron* were forbid to worship an Idol, so to Sacrifice to God with strange Fire, *Lev.* 10.1. Mixture in Sacred things, is like a dash in the Wine, which though it gives it a colour, yet doth but debase and adulterate it. ’Tis highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed; it is to tax God’s Wisdom, as if he were not Wise enough to appoint the manner how he will be served.\n\n*Rule* 6. The Law of God is Copulative, *Lex est Copulativa*: The First and Second Table are knit together; Piety to God, and Equity to our Neighbour. These Two Tables which God hath joined together, must not be put asunder. Try a Moral Man by the Duties of the First Table, Piety to God, and there you will find him Negligent. Try an Hypocrite by Duties of the Second Table, Equity to his Neighbour, and there you find him Tardy. He who is strict in the Second Table, but neglects the First, or he who is zealous in the First Table, but neglects the Second, his Heart is not right with God. The Pharisees were the Highest Pretenders to the First Table, Zeal and Holiness; but Christ detects their Hypocrisie, *Mat.* 23.23. Ye have omitted Judgment, Mercy and Faith. They were bad in the Second Table; they omitted Judgment, that was, being Just in their Dealings, Mercy in Relieving the Poor, and Faith, that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables, and our Obedience must set Seal to both.\n\n*Rule* 7. God’s Law forbids not only the Acting of Sin in our own Persons, but being accessary to, or having any Hand in the Sins of others.\n\nQuest. *How and in what Sense may we be said to partake and have an Hand in the Sins of others?*\n\n*Resp.* 1. By Decreeing Unrighteous Decrees, and imposing on others that which is unlawful: *Jeroboam* made the People of *Israel* to Sin; he was accessary to their Idolatry by setting up golden Calves: So *David,* though he did not in his own Person kill *Uriah*; yet because he wrote a Letter to *Joab,* to set *Uriah* in the Fore-front of the Battle, and it was done by his command, therefore he was accessary to *Uriah*’s Death, and the Murther of him was laid to *David*’s Charge by the Prophet, 2 *Sam.* 12.9. *Thou hast kill’d* Uriah *the Hittite with the Sword.*\n\n2\\. We become accessary to the Sins of others, by not hindering them when it is in our power: *Qui non prohibet cum potest, jubet:* If a Master of a Family sees his Servant break the Sabbath, or hears him Swear, and lets him alone, doth not use the power he hath to suppress him, he becomes accessary to his sin. *Eli,* for not punishing his Sons, when they made the Offering of the Lord to be abhorred, made himself guilty, 1 *Sam.* 3.14. He that suffers an Offender to escape unpunished, makes himself an Offender.\n\n3\\. By counselling, abetting, or provoking others to sin. *Achitophel* made himself guilty of the Fact, by giving Counsel to *Absalom* to go in and defile his Fathers Concubines, 2 *Sam.* 16.21. He who shall tempt and solicit another to be Drunk, though he himself be sober, yet being the occasion of anothers sin, he is accessary to it, *Hab.* 2.15. *Woe unto him that giveth his neighbour drink, that puttest thy Bottle to him.*\n\n4\\. By consenting to anothers sin: *Saul* did not cast one stone at *Stephen,* yet the Scripture saith, *Saul* was consenting to his Death, *Acts* 8.1. Thus he had an hand in it; if several did combine to Murther a Man, and they should tell another of their intent, and he should give his consent to it, he were guilty, though his hand were not in the Murther, yet his Heart was in it: Though he did not act it, yet he did approve it; so it became his sin.\n\n5\\. By Example, *Vivitur Exemplis,* Examples are powerful and cogent; setting a bad Example occasions another to sin; and so a Person becomes accessary. If the Father Swears, and the Child by his Example learns to Swear, the Father is accessary to the Childs sin, he taught him by his Example: As there are Diseases Hereditary, so Sins.\n\n*Rule* 8. The last Rule about the Commandments, is this, that though we cannot by our own strength fulfil all these Commandments, yet doing, *quoad posse,* what we are able, the Lord hath provided Encouragement for us. There is a three-fold Encouragement.\n\n1\\. That though we have not Ability to obey any one Command, yet God hath in the New Covenant promised to work that in us, which he requires, *Ezek.* 36.27. *I will cause you to walk in my Statutes.* God commands us to love him: Alas, how weak is our Love? It is like the Herb that is hot only in the first Degree: But God hath promised to Circumcise our Hearts, that we shall love him, *Deut.* 30.6. He that doth command us will inable us: God commands us to turn from sin, but alas we have not power to turn; therefore God hath promised to turn us; to put his Spirit within us, and turn the Heart of stone into flesh, *Ezek.* 36.26. There is nothing in the Command, but the same is in the Promise. Therefore Christian be not discouraged; though thou hast no strength of thy own, yet God will give thee this strength. The Iron hath no power to move, but when the Load-stone draws it it can move, *Isa.* 26.12. *Thou hast wrought all our works in us.*\n\n2\\. Though we cannot exactly fulfil the Moral Law, yet God will for Christ’s sake mitigate the Rigour of the Law, and accept of something less than he requires. God in the Law requires exact Obedience, yet he will accept of sincere Obedience. He will abate something of the Degree, if there be Truth in the inward parts. God will see the Faith, and pass by the Failing: The Gospel remits something of the Severity of the Moral Law.\n\n3\\. Wherein our personal Obedience comes short, God will be pleased to accept us in our Surety, *Eph.* 1.6. *He hath accepted us, 〈 in non-Latin alphabet 〉, in his beloved.* Though our Obedience be imperfect, yet through Christ our Surety, God looks upon it as perfect. And that very Service which Gods Law might condemn, Gods Mercy is pleased to crown, by vertue of the Blood of our Mediator. Having given you these Rules about the Commandments, I should come next to the direct handling of them."},{"number":59,"title":"Of the Commandments","part":null,"questions":[45,46,47],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.3.* Thou shalt have no other Gods before me, *&c.*\n\nQuest. *Why doth the Commandment run in the second Person singular,* Thou] *why doth not God say,* You *shall have no other Gods, but* Thou?\n\n*Resp.* Because the Commandment concerns *every one,* and God would have you take it as spoken to you by Name: Though we are forward to take Privileges to our selves, yet we are apt to shift off Duty from our selves to others: Thefore the Commandment runs in the second Person, *Thou* and *Thou,* that every one may know that the Commandment is spoken to him, as it were by name. And so I come to the Commandment, *Thou shalt have no other Gods before me.* This Commandment may well lead the Van, and be set in the Front of all the Commandments, because it is the Foundation of all true Religion. The summ of this Commandment is, that we should sanctifie God in our Hearts, and give him a Precedency above all created Beings. There are two Branches of this Commandment. 1. That we must have *One* God. 2. That we must have *but* one. Or thus: 1. That we must have God for our God: 2. That we must have no other. 1. That we must *have God for our God:* It is manifest we must have a God, and *who is God save the Lord?* 2 *Sam.* 22.32. The Lord *Jehovah* (one God in three Persons) is the true, living, eternal God, and him must we have for our God.\n\nQuest. 1. *What is it to make God to be a God to us?*\n\n*Resp.* 1. To make God to be a God to us, is to acknowledge him for a God: The Gods of the Heathen are Idols, *Psalm* 96.5. and we know that an Idol is nothing, 1 *Cor.* 8.4. that is, it hath nothing of Deity in it: If we cry, *Help O Idol,* an Idol cannot help; the Idols were themselves carried into Captivity, *Isa.* 46.2. So that an Idol is nothing, *Vanity* is ascribed to it, *Jer.* 14.22. we do not acknowledge it to be a God. But this is to make God to be a God to us, when we do, *ex animo,* acknowledge him to be God, 1 *Kings* 18.39. All the People fell on their Faces, and said, *The Lord he is the God! The Lord he is the God!* Yea, we acknowledge God to be the only God, 2 *Kings* 19.15. *O Lord God of* Israel, *which dwellest between the Cherubims, thou art the God, even thou alone.* Deity is a Jewel belongs only to his Crown: Yet further, we acknowledge that there is no God like him, 1 *Kings* 8.23. And *Solomon* stood before the Altar of the Lord, *And he said, Lord God of* Israel, *there is no God like thee,* Psalm 89.6. *For who in the Heaven can be compared unto the Lord; who among the Sons of the Mighty, can be likened unto the Lord?* In the *Chaldee* it is, *Who among the Angels?* None can do as God, he brought the World out of nothing; *And he hangs the Earth upon nothing, Job* 26.7. This is to make God to be a God to us, when we are perswaded in our Hearts, and confess with our Tongue, and subscribe with our Hand, that God is the only true God, and that there is none comparable to him.\n\n2\\. To make God to be a God to us, is to choose him, *Joshua* 24.15. *Choose ye this day whom you will serve; but as for me and my House, we will serve the Lord.* That is, we will choose the Lord to be our God: It is one thing for the Judgment to approve of God, and another thing for the Will to choose him. Religion is not a matter of Chance, but Choice. Quest. *What is antecedent to, or goes before this Choice? Resp.* 1. Before this choosing God for our God, there must be *Knowledge*: We must know God before we can choose him; before one choose the Person he will Marry, he must first have some Knowledge and Cognisance of the Person: So we must know God before we can choose him for our God, 2 Chron. 28.9. *Know thou the God of thy Fathers.* We must know God in his Attributes, Glorious in Holiness, Rich in Mercy, Faithful in Promises: We must know God in his Son: As in a Glass a Face is represented, so in Christ as in a Transparent Glass, we see Gods Beauty and Love shine forth. This Knowledge must go before our choosing of God. *Lactantius* said, All the Learning of the Philosophers was without an Head, because it wanted the Knowledge of God. 2. Wherein our choosing of God consists: It is an Act of Mature Deliberation; a Christian having viewed the Superlative Excellencies in God, and being stricken into an Holy Admiration of his Perfections, he singles out God from all other Objects to set his Heart upon: He saith as *Jacob, Gen.* 28.21. *The Lord shall be my God.* 3. The Effect of choosing God: The Soul that chooseth God, devotes himself to God, *Psalm* 119.38. *Thy Servant, who is devoted to thy fear.* As the Vessels of the Sanctuary were consecrated and set apart from common to Holy Uses: So the Soul who hath chosen God to be his God, hath dedicated and set himself apart for God, and will be no more for Profane Uses.\n\n3\\. To make God to be a God to us, is to enter into a *Solemn Covenant* with him, that he shall be our God: After Choice follows the Marriage Covenant: As God makes a Covenant with us, *Isa.* 55.3. *I will make an everlasting Covenant with you, even the sure Mercies of* David: So we make a Covenant with him, 2 *Chron.* 15.12. *They entred into Covenant to seek the Lord God of their Fathers.* And *Isa.* 44.5. *One shall say, I am the Lords: And another shall subscribe with his hand unto the Lord.* Like Soldiers that subscribe their Names in the Muster-Roll. This Covenant, *that God shall be our God,* we have oft renewed in the *Lords-Supper:* And it is like a Seal to a Bond, to bind us fast to God, and to keep us that we do not depart from him.\n\n4\\. To make God to be a God to us, is to give him *Adoration:* Which consists 1. in reverencing of him, *Psal.* 89.7. God is to be had in reverence of all them that are about him. The Seraphims who stood about Gods Throne, covered their Faces, *Isa.* 6. And *Eliah* wrapped himself in a Mantle when the Lord passed by▪ in token of reverence. This Reverence shews the high Esteem we have of Gods Sacred Majesty. 2. *Adoration* is in *bowing to him or worshipping him,* Psalm 29.2. *Worship the Lord in the beauty of Holiness.* Nehem. 8.6. *They bowed their heads and worshipped the Lord with their faces to the ground.* This 〈 in non-Latin alphabet 〉, or *Divine Worship,* is the peculiar Honour belongs to the Godhead. This God is jealous of, and will have no Creature share in, *Isa.* 42.8. *My Glory will I not give to another.* Magistrates may have a civil Respect or Veneration, God only a Religious Adoration.\n\n5\\. To make God to be a God to us, is to fear him, *Deut.* 28.58. *That thou maist Fear this glorious and fearful Name, the Lord thy God.* This fearing of God is, 1. To have God always in our eye, *Psal.* 16.8. *I have set the Lord always before me.* And *Psal* 25.15. *Mine eyes are ever towards the Lord.* He who fears God, imagines that whatever he is doing, God looks on, and as a Judge, weighs all his Actions. 2. To fear God, is when we have such an Holy awe of God upon our Hearts that we dare not sin, *Psal.* 4.4. *Stand in awe and sin not.* The Wicked sin and fear not; the Godly fear and sin not, *Gen.* 39.9. *How shall I do this great wickedness and sin against God?* Bid me sin, bid me drink Poyson. It is a Saying of *Anselm, If Hell were on one side, and sin on the other, I would rather leap into Hell, than willingly sin against my God.* 1. This glorious and fearful Name: He who fears God will not sin, though it be never so secret, *Levit.* 19.14. *Thou shalt not curse the Deaf, nor put a stumbling block before the Blind, but shalt fear thy God.* Suppose you should curse a Deaf Man, he cannot hear you curse him: Or if you lay a Block in a Blind Mans way, and make him fall, he cannot see you lay it. Ay, but the fear of God will make you avoid those sins which can neither be heard nor seen by Men. 2. Where the fear of God is, it destroys the fear of Man: The three Children feared God, therefore they feared not the Kings Wrath, *Dan.* 3.16. The greater noise drowns the less; the noise of Thunder drowns the noise of a River: So when the fear of God is superintendent in the Soul, it drowns all other carnal Fear. This is to make God to be a God to us, when we have an Holy Filial fear of him; that thou maist fear.\n\n6\\. To make God to be a God to us, is to trust in him, *Psal.* 141.8. *Mine eyes are unto thee, O God, the Lord, in thee will I trust,* 2 Sam. 22.3. *The God of my Rock, in him will I trust.* There is nothing we can trust in but God: All the Creatures are a Refuge of Lyes: They are like the *Egyptian* Reed, too weak to support us, but strong enough to wound us: *Omnis motus fit super immobili.* God only is a sufficient Foundation to build our Trust upon. And then when we *Trust,* we make him a God to us; else we make him an Idol if we do not trust in him. Trusting in God, is when we rely on his Power as a Creator, and on his Love as a Father. Trusting in God, is when we commit our chief Treasure to him: Our Soul is our chief Treasure, we commit our Soul to him, *Psal.* 31.5. *Into thy hands I commit my Spirit.* As the Orphant trusts his Estate with his Guardian, so we trust our Souls with God: This is to make him a God to us. Quest. *How shall we know that we trust in God aright? Resp.* If we trust in God aright, then we will trust in God at one time as well as another, *Psal.* 62.8. *Trust in him,* Becol gnet, *at all times.* Can we trust God 1. in our streights? When the Fig-tree doth not flourish; When our earthly Crutches are broken; Can we now lean upon Gods Promise? When the Pipes are cut off that use to bring us Comfort, can we live upon God, in whom are all our fresh Springs? When we have no Bread to eat but the Bread of Carefulness, *Ezek.* 19 8. When we have no Waters to drink unless *Tears, Psal.* 80.5. *Thou givest them tears to drink in great measure*; Can we now trust in Gods Providence, to make supply for us? A good Christian believes, that if God feed the Ravens, he will feed his Children: He lives upon Gods All-sufficiency, not only for *Grace,* but *Food:* He believes if God will give him Heaven, he will daily Bread: He trusts Gods Bond, *Psal.* 37.3. *Verily thou shalt be fed.* 2. Can we trust God in our Fears? Fear is the Ague of the Soul: When Adversaries begin to grow high, can we now display the Banner of Faith? *Psal.* 56.3. *What time I am afraid I will trust in thee.* Faith cures the Trembling at the Heart: Faith gets above Fear, as the Oyl swims above the Water. This is to trust in God, and it is to make him to be a God to us.\n\n7\\. To make God to be a God to us, is to love him; in the Godly, Fear and Love Kiss each other.\n\n8\\. To make him a God to us, is to obey him: But I forbear to speak of these, because I shall be large upon them in the Second Commandment; *Shewing Mercy unto Thousands of them that love me and keep my Commandments.*\n\nQuest. 2. *Why we must cleave to the Lord as our God?*\n\n*Resp.* 1. From the Equity of it: It is but equal we should cleave to him, as our God, from whom we receive our Being: Who can have a better Right to us, than he that gives us our Breath, *Psal.* 100.3. for *it is he that hath made us, and not we our selves.* It is unequal, yea ungrateful, to give away our Love or Worship to any but God.\n\n2\\. From the *Utility:* If we cleave to the Lord as our God, then 1. he well Bless us, *Psal.* 67.6. *God even our own God will bless us.* He will bless us first in our Estate, *Deut.* 28.4, 5. *Blessed shall be the fruit of thy ground, Blessed shall be thy Basket and thy Store*: We shall not only have our Sack full of Corn, but it shall be Blessed: Here is Mony in the mouth of the Sack. 2. He will bless us with Peace, *Psal.* 29.11. *The Lord will bless his people with Peace:* Outward Peace, which is the Nurse of Plenty, *Psal.* 147.14. *He maketh peace in thy borders:* Inward Peace, a smiling Conscience: This is sweeter than the dropping Hony. 2. God will turn all Evils to our Good, *Rom.* 8.28. He will make a Treakle of Poyson. *Joseph*’s Imprisonment was a means for his Advancement, *Gen.* 50.20. Out of the bitterest Drug, God will distill his Glory and our Salvation. In short, God will be our guide to Death, our Comfort in Death, our Reward after Death. So then the Utility of it may make us cleave to the Lord as our God, *Psal.* 144.15. *Happy is that People who have the Lord for their God.*\n\n3\\. From the *Necessity:* 1. If God be not our God, he will Curse our Blessings, *Mal.* 2.2. And Gods Curse Blasts where-ever it comes. 2. If God be not our God, we have none to help us in Misery: Will God help his Enemies? Will he assist them who disclaim him? 3. If we do not make God to be our God, he will make himself to be our Judge: And if he Condemns, there is no appealing to a Higher Court. So that there is a Necessity of having God for our God, unless we intend to be eternally espoused to Misery.\n\n*Use* 1. If we must have one God, and the Lord *Jehovah* for our God, it condemns the Atheist who hath no God, *Psal.* 14.1. *The Fool hath said in his Heart there is no God.* There is no God he believes in or worships: Such Atheists were *Diagoras* and *Theodorus:* When *Seneca* did reprove *Nero* for his Impieties; Saith *Nero, Dost thou think I believe there is any God, when I do such things?* The Duke of *Silecia* was so infatuated, that he affirmed, *Neque inferos, neque superos esse.* That there was neither God nor Devil. We may see God in the works of his Fingers: The Creation is a great Volume, in which we may read a God-head; and he must needs put out his own Eyes, that denies a God. *Aristotle,* though an Heathen, did not only acknowledge God, when he cried out, *Thou Being of Beings, have Mercy on me*; But he thought he that did not confess a Deity, was not worthy to live. They who will not believe a God, shall feel him, *Heb.* 10.31. It is a fearful thing to fall into the hands of the living God.\n\n*Use* 2. It condemns Christians who profess to own God for their God, yet they do not live as if he were their God. 1. They do not believe in him as a God When they look upon their Sins, they are apt to say, Can God Pardon? When they look upon their Wants, Can God provide? Can he prepare a Table in the Wilderness? 2. They do not love him as a God: They do not give him the Cream of their Love, but are apt to love other things more than God: They say they love God, but will part with nothing for him. 3. They do not worship him as a God: They do not give him that *Reverence,* nor pray with that *Devotion,* as if they were praying to a God. How dead are their Hearts? If not dead in Sin, yet dead in Duty: ’Tis as if praying to a God that hath Eyes and sees not; Ears and hears not: In hearing the Word, how much Distraction, what regardless Hearts have many? they are thinking of their Shop and Drugs. Would a King take it well at our hands, if when he is speaking to us, we should be playing with a Feather? When God is speaking to us in his Word, and our Hearts are taken up with Thoughts about the World, is not this playing with a Feather? O how may this humble most of us, we do not make God to be a God to us: We do not believe in him, love him, worship him as a God. Many Heathens have worshipped their False Gods with more Seriousness and Devotion, than some Christians do the true God. O let us chide our selves: Did I say Chide? let us Abhor our selves for our Deadness and Formality in Religion, how we have professed God, yet we have not worshipped him as a God. So much for the first, *We must have God for our God.* I should come to the Second, *We must have no other God.*"},{"number":60,"title":"Of the Commandments","part":null,"questions":[47,48],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.3.* Thou shalt have no other Gods before me.\n\n2\\. THat we must have *no other God: Thou shalt have no other God before me.*\n\nQuest. *What is meant by this word,* Before me?\n\n*Resp.* That is, before my Face, *In conspectu meo,* in my sight, *Deut.* 27.15. *Cursed be he that makes a Graven Image, and puts it in a secret place.* Some would not bow to the Idol that others might see, but they would secretly bow to it: But though this was out of Mans sight, it was not out of Gods sight: *Cursed* therefore (saith God) *be he who puts the Image in a secret place. Thou shalt have no other Gods.* 1. There is really no other God. 2. We must have no other.\n\n1\\. *There is really no other God.* The *Valentinians* held there were two Gods; the *Polythites* that there were many. The *Persians* worshipped the Sun, the *Egyptians* the Ox and Elephant, the *Grecians Jupiter*: But there is no other than the True God, *Deut.* 4.39. *Know therefore this day, and consider it in thy heart, that the Lord is God in Heaven above, and upon the Earth beneath; there is no other.* For there is but one first Cause, that hath its Being of it self, and on which all other Beings depend: As in the Heavens the *primum mobile* moves all the other Orbs. So God is the *Great Mover,* he gives Life and Motion to every thing existent.\n\n2\\. *There is but one Omnipotent Power.* If there be two Omnipotents, then we must always suppose a Contest between these two; that which one would do, the other Power being equal would oppose, and so all things would be brought into a Confusion. If a Ship should have two Pilots of equal Power, one would be ever Crossing the other; when one would Sail, the other would cast Anchor: Here were a Confusion, and the Ship must needs perish. The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument, that there is but *one Omnipotent,* one God that rules all, *Isa.* 44 6. *I am the first, and I am the last, and besides me there is no God.*\n\n2\\. *We must have no other God. Thou shalt have no other Gods before me:* This Commandment forbids, 1. Serving a False God, and not the True, *Jer.* 2.27. *Saying to a stock, Thou art my Father; and to a stone, Thou hast brought me forth*: Or 2. Joyning a False God with a True, 2 *Kings* 17.33. *They feared the Lord, and served their own Gods.* Both these are forbidden in the Commandment; we must adhere to the true God, and no other: *God is a jealous God,* and he will endure no corrival: A Wife cannot lawfully have two Husbands at once; nor may we have two Gods, *Exod.* 34.14. *Thou shalt worship no other God, for the Lord is a jealous God,* Psal. 16.4. *Their Sorrows shall be multiplied that hasten after another God.* The Lord interprets it *a forsaking of him* ▪ to espouse any other God, *Judges* 2.12. *They forsook the Lord and followed other Gods.* God would not have his People so much as make mention of Idol Gods, *Exod.* 23.13. *Make no mention of the Names of other Gods, neither let it be heard out of thy mouth.* God looks upon it as a breaking of the Marriage Covenant, to go after other Gods. Therefore when *Israel* committed Idolatry with the golden Calf, God disclaims his Interest in them, *Exod.* 32.7. *Thy People have corrupted themselves.* Before, God called *Israel* his People; but when they went after other Gods, *Now,* saith the Lord to *Moses, they are no more my People but thy People,* Hosea 2.2. *Plead with her Mother, Plead, for she is not my Wife*; she doth not keep Faith with me; she hath stain’d her self with Idols, therefore I will divorce her, *she is not my Wife.* To go after other Gods, is that God cannot bear, it makes the Fury rise up in his Face, *Deut.* 13 6, 8, 9. *If thy Brother, or thy Son, or the Wife of thy Bosom, or thy Friend, which is as thy own Soul, entice thee secretly, saying, Let us go and serve other Gods. Thou shalt not consent unto him, neither shall thy eye pity him. But thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the People.*\n\nQuest. *But what is it to have other Gods besides the True God? I fear upon search we have more Idolaters among us than we are aware of.*\n\n*Resp.* To trust in any thing more than God, is to make it a God. 1. If we trust in our Riches, then we make Riches our God: We may take Comfort, not put Confidence in them: It is a foolish thing to trust in them. 1. They are deceitful Riches, *Matt.* 13.22. and it is foolish to trust to that which will deceive us. 〈 in non-Latin alphabet 〉. *Chrys.* 1. They have no solid Consistency, they are like Lanskips or golden Dreams, which leave the Soul empty when it awakes and comes to it self. 2. They are not what they promise; they promise to satisfie our Desires, and they increase them: They promise to stay with us, and they take Wings. 2. They are hurtful, *Eccles.* 5.13. *Riches kept for the Owners thereof to their hurt.* It is Foolish to trust to that which will hurt one: Who would take hold of the edge of a Razor to help him? They are oft Fuel for Pride and Lust, *Ezek.* 28.5. *Jer.* 5.7. So that it is Folly to trust in our Riches; but some do, and so make Mony their God, *Prov.* 10.15. *The rich Mans Wealth is his strong Tower.* He makes the Wedge of Gold his Hope, *Job* 31.24. God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth. Mony is his Creator, Redeemer, Comforter. His *Creator*: If he hath Mony, now he thinks he is made. His *Redemer*: If he be in danger he trusts to his Mony to redeem him. His *Comforter*: If he be Sad, Mony is the golden Harp to drive away the evil Spirit. Thus by trusting in Mony we make it a God.\n\n2\\. If we trust in the Arm of Flesh, we make it a God, *Jer.* 17.5. *Cursed be Man that trusteth in Man, and maketh flesh his arm.* The *Syrians* trusted in their Army, which was so Numerous, that it filled the Country, 1 *Kings* 20.27. but this arm of Flesh withered, *ver.* 29. What we make our Trust, God makes our Shame: The Sheep run to the Hedges for shelter, and they lose their Wool: We have run to second Causes to help us, and we have lost much of our golden Fleece: They have not only been Reeds to fail us, but Thorns to prick us: We have broken our Parliament-Crutches by leaning too hard upon them.\n\n3\\. If we trust in our Wisdom, we make it a *God, Jer.* 9.23. *Let not the wise man glory in his wisdom.* Glorying is the highth of Confidence; many a Man doth make an Idol of his Wit and Parts: He Deifies himself: But how oft doth *God* take the Wise in their own Craftiness, *Job* 5.13. *Achitophel* had a great Wit, his Council was as the Oracle of *God,* but his Wit brought him to the Halter, 2 *Sam.* 17.23.\n\n4\\. If we trust in our Civility, we make it a *God*: Many trust to this, none can charge them with gross Sin. Civility is but Nature refined and cultivated; a Man may be washed and not changed: His Life may be civil, yet there may be some reigning Sin in his Heart: The Pharisee could say, *I am no Adulterer, Luke* 18.11. but he could not say, *I am not proud:* To trust to Civility, is to trust to a Spiders Web.\n\n5\\. If we trust to our Duties to save us, we make them a *God,* Isa. 64.6. *Our Righteousnesses are as filthy rags*: They are Fly-blown with Sin: Put Gold in the Fire and there comes out much Dross: Our most golden Duties are mixed with Infirmity: We are apt either to neglect Duty or idolize it. Use Duty, but do not trust to it, for then you make it a *God.* Trust not to your Praying, and Hearing; these are the means of Salvation, but they are not Saviours. If you make Duties Bladders to trust to, you may sink to Hell with these Bladders.\n\n6\\. If we trust in our Grace, we make a *God* of it. Grace is but a Creature; if we trust in it, we make it an Idol. Grace is imperfect, we cannot trust to that to save us which is imperfect, *Psal* 26.1. *I have walked in my Integrity: I have trusted also in the Lord. David* did walk in his Integrity, but did not trust in his Integrity. *I have trusted in the Lord.* If we trust in our Graces, we make a Christ of them. They are good Graces but bad Christs. To love any thing more than *God,* is to make it a *God.*\n\n1\\. If we love our Estate more than *God,* then we make it a *God.* The young Man in the Gospel loved his Gold better than his Saviour; the World lay nearer his Heart than Christ, *Matt.* 19.22. *Fulgens hoc aurum praestringit oculos,* Var. Hence it is the covetous Man is called an Idolater, *Eph.* 5.5. Why so? Because he loves his Estate more than God, and so he makes it his God: Though he doth not bow down to an Idol, yet he worships the Graven Image in his Coins; he is an Idolater: That which hath most of the Heart, that we make a God.\n\n2\\. If we love our Pleasures more than God, we make a God of Pleasure, 2 *Tim.* 3.4. 〈 in non-Latin alphabet 〉. *Lovers of Pleasure more than Lovers of God.* Many let loose the Reins, and give themselves up to all manner of sensual Delights, they idolize Pleasure, *Job* 21.12, 13. *They take the Timbrel and the Harp, and rejoyce at the sound of the Organ. They spend their days in mirth.* I have read of a place in *Africa,* where the People spend all their time in Dancing, and making Merry: And have not we many, who make a God of Pleasure; who spend their time in going to Plays, and visiting Stews, as if God had made them like the *Leviathan* to play in the Water, *Psal.* 104.26. In the Country of *Sardinia* there is an Herb like Balm, that if one eat too much of it, he well die laughing. Such an Herb is Pleasure; if one seeds immoderately on it, he will go laughing to Hell. Such as make a God of Pleasure, let them read but two Scriptures, *Eccl.* 7.4. *The Heart of Fools is in the House of Mirth.* And *Rev.* 18.7. *How much she hath lived Deliciously, so much Torment give her.* Sugar laid in a damp place turns to Water: So all the sugared Joys and Pleasures of Sinners, will turn to the Water of Tears at last.\n\n3\\. If we love our Belly more than God, we make a God of it, *Phil.* 3.19. *Whose God is their Belly. Clemens Alexandrinus* writes of a Fish that hath its Heart in its Belly: An Emblem of Epicures, their Heart is in their Belly, they do *Sacrificare lari,* their Belly is their God, and to this God they pour Drink-Offerings: The Lord allows what is fitting for the Recruit of Nature, *Deut.* 11.15. *I will send grass, that thou maist eat and be full.* But to mind nothing but the indulging the Appetite is Idolatry, *Whose God is their Belly.* What pity is it, that the Soul, that Princely part, which sways the Scepter of Reason, and is akin to Angels, should be enslaved to the Brutish part!\n\n4\\. If we love a Child more than God, we make a God of it. How many are guilty in this kind! They think more of their Children, and delight more in them, than in God: They grieve more for the loss of their *First-born,* than for the loss of their *first Love.* This is to make an Idol of a Child, and to set it in Gods room. Thus God is oft provoked to take away our Children: If we love the Jewel more than him that gave it, God will take away the Jewel, that our love may return to him again.\n\n*Use* 1. It Reproaches such as have other Gods, and so renounce the true God. 1. Such as set up Idols, *Jer.* 2.28. *According to the number of thy Cities, are thy Gods, O* Israel. *Hos.* 12.11. *Their Altars are as heaps in the Furrows of the Field.* 2. Such as seek to Familiar Spirits. This is a Sin condemned by the Law of God, *Deut.* 18.11. *There shall not be found among you, any that consult with Familiar Spirits.* It is ordinary if People have lost any of their Goods, they send to Wizards and Soothsayers, to know how they may come by their Goods again. What is this but for People to make a God of the Devil, by consulting with him, and putting their Trust in him? What! because you have lost your Goods, will you lose your Souls too? 2 *Kings* 1.6. So is it not because you think there is not a God in Heaven, that you ask Council of the Devil? If any be guilty, be humbled.\n\n*Use* 2. It sounds a Retreat in our Ears; let it call us off from the Idolizing any Creature, and renouncing other *Gods*: Let us cleave to the true God, and his Service: If we go away from God, we know not where to mend our selves.\n\n1\\. It is honourable serving of the true God: *Servire Deo est regnare:* It is more Honour to serve God, than to have Kings serve us. 2. Serving the true God is Delightful, *Isa.* 56.7. *I will make them joyful in my House of Prayer.* God oft displays the Banner of his Love in an Ordinance, and pours in the Oyl of Gladness into the Heart. All Gods Ways are Pleasantness, his Paths are strowed with Roses, *Prov.* 3.17. 3. Serving the true God is beneficial; they have great Vails here, the hidden Manna, inward Peace, and a great Reward to come. They that serve God, shall have a Kingdom when they dye, *Luke* 12.32. and shall wear a Crown made of the Flowers of Paradise, 1 *Pet.* 5.4. To serve the true God is our true Interest. God hath twisted his Glory and our Salvation together. He bids us believe; and why? That we may be saved. Therefore renouncing all others, let us cleave to the true God.\n\n2\\. You have covenanted to serve the true *Jehovah,* renouncing all others. When one hath entred into Covenant with his Master, and the Indentures are drawn and sealed, then he cannot go back, but must serve out his time. We have covenanted in Baptism to take the Lord for our God, renouncing all others; And renewed this Covenant in the Lords-Supper, and shall we not keep our Solemn Vow and Covenant? We cannot go away from God without the highest Perjury, *Heb.* 10.38. 〈 in non-Latin alphabet 〉. *If any Man draw back,* as a Soldier that steals away from his Colours, *my Soul shall have no pleasure. I will pour Viols of wrath on him, make my Arrows drunk with blood.*[^1]\n\n3\\. None ever had cause to repent of cleaving to God and his Service: Some have repented that they have made a God of the World. Cardinal *Woolsey* said, *Had I served God as Faithfully as I have served my King, he would not have left me thus.* None ever complained of serving God, it was both their Comfort and Crown on Death-Bed.\n\n[^1]: Miosis."},{"number":61,"title":"Of the Commandments","part":null,"questions":[49,50,51],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.4.* Thou shalt not make unto thee any Graven Image, *&c.*\n\nIn the First Commandment is forbidden the worshipping a False God, in this, the worshipping the true God in a false manner.\n\n1\\. *Thou shalt not make unto thee any Graven Image*; this forbids not the making an Image for Civil use, *Mat.* 22.20. *Whose is this Image and Superscription? they say unto him* Caesars. But the Commandment forbids setting up an Image for Religious Use or Worship.\n\n2\\. *Nor the likeness of any thing,* &c. All Ideas, Pourtraitures, Shapes, Images of God, whether by Effigies or Pictures, are here forbidden. *Deut.* 4.15. *Take heed lest ye corrupt your Selves, and make the Similitude of any Figure.* God is to be adored in the heart, not painted to the Eye.\n\n3\\. *Thou shalt not bow down to them.* The intent of making Images and Pictures, is to worship them. No sooner was *Nebuchadnezzars* Golden Image set up, but all the People fell down and worshipped it, *Dan.* 3.7. Therefore God forbids the prostrating our selves before an Idol: So then the thing prohibited in this Commandment is Image-worship. To set up an Image to represent God, is a debasing of the Deity, ’tis below God. If one should make the Images of Snakes or Spiders, saying, he did it to represent his Prince, would not the Prince take this in high disdain? What greater disparagement to God, than to represent the infinite God by that which is finite; the Living God, by that which is without Life, and the Maker of all, by a thing which is made?\n\n1\\. To make a true Image of God is impossible. God is a Spiritual Essence, *John* 4.24. And being a Spirit he is invisible, *Deut.* 4.15. *Ye saw no Similitude on the Day the Lord spake with you out of the midst of the Fire.* How can any paint the Deity? Can they make an Image of that which they never saw? *Quod invisibile est, pingi non potest,* Ambr. *Ye saw no Similitude.* It is impossible to make a Picture of the Soul, or to paint the Angels, because they are of a Spiritual Nature; much less then can we paint God by an Image, who is an Infinite, Increate Spirit.\n\n2\\. To worship God by an Image, is both absurd and unlawful.\n\nI. It is absurd and irrational; for First, The Workman is better than the Work, *Heb.* 3.3. *He who buildeth the House, hath more Honour than the House*; if the Workman be better than the Work, and none bows to the Workman, how absurd then is it to bow to the work of his Hands? Secondly, Is it not an absurd thing to bow down to the Kings Picture, when the King himself is present? So to bow down to an image of God, when God himself is every where present.\n\nII. It is unlawful to worship God by an Image; for First, It is against the Homily of the Church; it runs thus, *The Images of God, our Saviour, the Virgin* Mary, *are of all others most dangerous, therefore the greatest care ought to be had that they stand not in Temples and Churches.* So that Image-Worship is contrary to our own Homilies, and doth affront the authority of the Church of *England.* Secondly, Image-worship is expresly against the Letter of Scripture, *Lev.* 26.1. *Ye shall make no Graven Image, neither shall ye set up any Image of Stone to bow down to it.* Deut. 16.22. *Neither shalt thou set up any Image which the Lord thy God hateth.* Psal. 97.7. *Confounded be all they that serve Graven Images.* Do we think to please God by doing that which is contrary to his Mind, and which he hath expresly forbidden? Thirdly, Image-worship is against the practice of the Saints of old. *Josiah* that Renowned King, destroyed the Groves and Images, 2 *Kin.* 23.24. *Constantine* abrogated the Images set up in Temples. The Christians destroy’d Images at *Basil, Zurick, Bohemia*; when the Roman Emperors would have thrust Images upon them, they chose rather to dye than deflour their Virgin Profession by Idolatry. They refused to admit any Painter or Carver into their Society, because they would not have any Carved Statue, or Image of God: When *Seraphion* bowed to an Idol, the Christians excommunicated him, and delivered him up to *Satan.*\n\n*Use* 1. It reproves and condemns the Church of *Rome,* who from the *Alpha* of their Religion, to the *Omega,* are wholly Idolatrous; they make Images of God the Father, painting him in their Church-Windows as an Old Man, and an Image of Christ in the Crucifix. And because it is against the Letter of this Commandment, therefore they sacrilegiously blot out the Second Commandment out of their Catechises, dividing the Tenth Commandment into Two. Now this Image-worship must needs be very Impious and Blasphemous, because it is a giving that 〈 in non-Latin alphabet 〉, or Religious Worship to the Creature, which is only due to God. It is vain for Papists to say they give God the worship of the Heart, and the Image only the worship of the Body; for the worship of the Body is due to *God,* as well as the worship of the Heart, and to give an outward Veneration to an Image, is to give that Adoration to a Creature, which only belongs to *God. Isa.* 42.8. *My Glory will I not give to another.*\n\n*Obj.* 1. But the Papists say, they do not worship the Image, only make use of it as a Medium, they worship God by it; *Ne imagini quidem Christi in quantum est Lignum sculptum, ulla debetur reverentia,* Aquinas.\n\n*Resp.* 1. Where hath *God* bid them worship him by an Effigies or Spirit? *Isa.* 1.12. *Who hath required this at your Hands?* The Papists can’t say so much as the Devil, *Scriptum est,* it is written.\n\n2\\. The Heathens may bring the same Argument for their gross Idolatry, as the Papists do for their Image-worship; who of the Heathens were so simple, as to think Gold and Silver, or the Figure of an Ox or Elephant, were *God*? They were only Emblems and Hieroglyphicks to represent him; they did worship the invisible *God,* by such visible things. To worship *God* by an Image, *God* takes as done to the Image itself.\n\n*Obj.* 2. But say the Papists, Images are Lay-mens Books, and they are good to put us in mind of *God.* One of the Popish Councils affirmed that we might learn more by an Image, than by long study of the Scriptures.\n\n*Resp.* Hab. 2.18. *What profiteth the Graven Image, the Molten Image, and a Teacher of Lies?* Is an Image a Lay-mans Book? See then what Lessons this Book teacheth, it teacheth Lyes, it represents *God* in a visible shape, who is invisible. For the Papists to say they make use of an Image, to put them in mind of *God,* is as if a Woman should say she keeps company with another Man, to put her in mind of her Husband.\n\n*Obj.* 3. But did not *Moses* make the Image of a Brazen Serpent, why then may not Images be set up?\n\n*Resp.* That was done by *Gods* special command, *Num.* 21.8. *Make thee a Brazen Serpent*; and there was a special use of it, both Literal and Spiritual; but what, doth the setting up this Image of the Brazen Serpent justifie the setting up of Images in Churches? What, because *Moses* did make an Image by *Gods* appointment, may we therefore set up an Image of our own Devising? Because *Moses* made an Image to heal them that were stung, is it lawful therefore to set up Images in Churches, to sting them that are whole? This doth not at all follow. Nay, that very brazen Serpent which *God* himself commanded to be set up, when *Israel* did look upon it with too much Reverence, and began to burn Incense to it, *Hezekiah* defaced that Image, and called it *Nehushtan,* and *God* commended him for doing so, 2 *Kings* 18.4.\n\n*Obj.* 4. But is not *God* represented as having Hands and Eyes and Ears? Why then may we not make an Image to represent him by, and help our Devotion?\n\n*Resp.* Though *God* is pleas’d to stoop to our weak Capacities, and set himself out in Scripture by Eyes, to signifie his Omnisciency, and Hands, to signifie his Power, yet it is very absurd from Metaphors and Figurative Expressions, to bring an Argument for Images and Pictures; for by that Rule *God* may be pictured by the Sun and the Element of Fire, and by a Rock, for *God* is set forth by these Metaphors in Scripture; and sure the Papists themselves would not like to have such Images made of God.\n\nQuest. 1. *If it be not lawful to make the Image of God the Father, yet may we not make an Image of Christ, who took upon him the nature of Man?*\n\n*Resp.* No. *Epiphanius* seeing an Image of Christ hanging in a Church, brake it in Pieces; ’tis Christ’s Godhead, united to his Manhood, that makes him to be Christ; therefore to Picture his Manhood, when we cannot Picture his Godhead, is a Sin, because we make him to be but half Christ; we separate what God hath joyned, we leave out that which is the chief thing, which makes him to be Christ.\n\nQuest. 2. *But how then shall we conceive of God aright, if we may make no Image or Resemblance of him?*\n\n*Resp.* We must conceive of *God* Spiritually, *viz.* 1. In his Attributes, his Holiness, Justice, Goodness, which are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in Christ. Christ is the *Image of the Invisible God,* Col. 1.15. As in the Wax we see the print of the Seal. Set the Eyes of your Faith on Christ-God-Man, *John* 14.9. *He that hath seen me, hath seen the Father.*\n\n*Use* 2. Take heed of Idolatry, *viz.* Image-worship; our Nature is prone to this Sin, as dry Wood to take Fire; and indeed what needs so many Words in the Commandment, *Thou shalt not make any Graven Image, or the likeness of any thing, in Heaven, Earth, Water,* Sun, Moon, Stars, Male, Female, Fish; *Thou shalt not bow down to them*; I say, what needed so many Words, but to shew how subject we are to this sin of false Worship? It concerns us therefore to resist this sin. Where the Tide is apt to run with greater force, there we had need make the Banks higher and stronger; the Plague of Idolatry is very infectious, Psal. 106.35, 36. *They were mingled among the Heathens, and served their Idols.* It is my Advice to you, to avoid all occasions of this Sin.\n\n1\\. Come not into the Company of Idolatrous Papists; dare not to live under the same Roof with them: You run into the Devils Mouth. *John* the Divine would not be in the Bath where *Cerinthus* the Heretick was.\n\n2\\. Go not into their Chappels to see their Crucifixes or hear Mass: As the looking on an Harlot draws to Adultery, so the looking on the Popish guilded Picture, may draw to Idolatry. Some care not though they go and see their Idol-worship; indeed a Vagrant that hath nothing to lose, cares not though he goes among Thieves. Such as have no goodness in them, care not into what Idolatrous Places they come, or what Temptations they cast themselves upon; but you who have a Treasure about you, good Principles, take heed the Popish Priests do not rob you of your Principles, and defile you with their Images.\n\n3\\. Dare not to joyn in Marriage with Image-worshippers. *Solomon* though a Man of Wisdom, yet his Idolatrous Wives drew away his Heart from *God*; the People of *Israel* entred into an Oath and Curse, that they would not give their Daughters in Marriage to the Idolaters, *Nehem.* 10.30. For a Protestant and Papist to Marry, is to be unequally yoaked, 2 *Cor.* 6.14. and there is more danger the Papist will corrupt the Protestant, than hope the Protestant will convert the Papist. Mingle Wine and Vinegar, the Vinegar will sooner sour the Wine, than the Wine will sweeten the Vinegar.\n\n4\\. Avoid Superstition, which is a Bridge leads over to *Rome.* Superstition is the bringing in any Ceremony, Fancy or Innovation into *Gods* worship which he never appointed. This is very provoking to *God,* because it reflects much upon his Honour, as if he were not wise enough to appoint the manner of his own Worship. *God* hates all strange Fire to be offered in his Temple, *Lev.* 10.1. A Ceremony may in time bring to a Crucifix. They who contend for the Cross in Baptism, why may they not as well have the Oyl, Salt and Cream, the one being as antient as the other? Such as are for Altar-worship, they who will bow to the East, may in time bow to the Host. Take heed of all occasions of Idolatry. Idolatry is Devil-worship, *Psal.* 106.37. And if you search through the whole Bible, there is no one Sin that God hath more followed with Plagues than Idolatry; the Jews have a Saying, that in every Evil which befals them, there is *uncia aurei vituli,* an Ounce of the Golden Calf in it. Hell is a Place for Idolaters, *Rev.* 22.15. For without are Idolaters. *Synesius* calls the Devil 〈 in non-Latin alphabet 〉, a Rejoycer at Idols, because Image-worshippers help to fill Hell. That you may be preserved from Idolatry and Image-worship,\n\n1\\. Get good Principles, that you may be able to oppose the Gain-sayer. Whence doth the Popish Religion get ground? not from the goodness of their cause, but from the ignorance of the People.\n\n2\\. Get love to God. The Wife that loves her Husband is safe from the Adulterer; and the Soul that loves Christ is safe from the Idolater.\n\n3\\. Pray that God will keep you. Though it is true, there is nothing in an Image to tempt; for if we pray to an Image, it cannot hear, and if we pray to God by an Image, he will not hear; I say there is nothing to tempt; yet we know not our own Hearts, or how soon we may be drawn to Vanity, if God leave us; therefore pray that you be not enticed to false Worship, or receive the Mark of the Beast in your right hand or Forehead: Pray, *Psal.* 119.117. *Hold thou me up, and I shall be safe.* Lord, let me neither mistake my way for want of Light, or leave the true way for want of Courage.\n\n2\\. Let us Bless God who hath given us the Knowledge of his Truth: That we have tasted the Hony of his Word, and our Eyes are enlightned. Bless him that he hath shewn us the Pattern of his House; the right Mode of Worship: That he hath discovered to us the Forgery and Blasphemy of the Romish Religion. Let us pray, that God will preserve pure Ordinances and powerful Preaching among us. Idolatry came in at first by the want of good Preaching. Then the People began to have golden Images when they had wooden Priests."},{"number":62,"title":"Of the Ten Commandments","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.5.* For I the Lord thy God, am a jealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation, of them that hate me.\n\n1\\. I *The Lord thy God, am a jealous God.*] The first reason why *Israel* must not worship graven Images, is because the Lord is a jealous *God,* Exod. 34.14 *The Lord whose name is* Jehovah *is a jealous God.* Jealousie is taken in a good sense, and so *God* is jealous *for* his People. 2. In a bad Sense, and so *God* is jealous *of* his People.\n\n1\\. In a good Sense, and so *God* is jealous *for* his People, *Zech.* 1.14. *Thus saith the Lord, I am jealous for* Jerusalem, *and for* Zion, *with a great jealousie.* God hath a dear Affection to his People, they are his *Hephsibah* or Delight, *Isa.* 62.4. The Apple of his Eye, *Zech.* 2.8. To express how dear they are to him, and how tender he is of them, *Nihil charius pupilla oculi,* Drusius. They are his Spouse, adorn’d with the Jewels of Grace: They lye near to his Heart. He is jealous for his Spouse, therefore will be avenged on them who go to wrong her, *Isa.* 42.13. *The Lord shall stir up jealousie like a man of war; he shall roar, he shall prevail against his enemies.* What is done to the Saints, God takes as done to himself, 2 *Kings* 19.22. and the Lord will undo all them that afflict *Sion, Zeph.* 3.19. *I will undo all that afflict thee.* 2. Jealousie is taken in a bad Sense, and so *God* is jealous *of* his People: And so it is taken in this Commandment. *I the Lord thy God am a jealous God.* I am jealous lest you should go after false Gods, or worship the true God in a false manner; lest you defile your Virgin Profession by Images. God will have his Spouse keep close to him, and not go after other Lovers, *Hos.* 3.3. *Thou shalt not be for another man.* God cannot bear a Corrival. Our conjugal Love, *viz.* a Love joyn’d with Adoration, and Worship, must be given only to God.\n\n*Use* 1. Let us give God no just cause to be jealous. A good Wife will be so Discreet and Chast, as to give her Husband no just occasion of Jealousie. Let us avoid all Sin, especially this Sin of Idolatry or Image-worship: It is heinous, after we have entred into a Marriage-Covenant with God, now to prostitute our selves to an Image. Idolatry is Spiritual Adultery, and God is a jealous God, he will avenge it: Image-worship makes God abhor a People, *Psal.* 78.58. *They moved him to jealousie with their graven Images.* When God heard this, he was Wroth, and greatly abhorred *Israel.* Image-worship enrageth God, *Prov.* 6.34. *Jealousie is the Rage of a man:* It makes God divorce a People, *Exod.* 32.7. Thy People, *lo-ammi, Hos.* 2.2. *Plead with your Mother, plead, for she is not my Wife,* Cant. 8.6. *Jealousie is cruel as the grave.* As the Grave devours Mens Bodies, so God will devour Image-worshippers:\n\n*Use* 2. If God be a jealous God, let it be a word to such whose Friends are Popish Idolaters, and they are hated by their Friends, because they are of a different Religion, and perhaps they cut off their Maintenance from them. O remember God is a jealous God, better move your Parents to hatred, than move God to jealousie: Their Anger cannot do you so much hurt as Gods: If they will not provide for you, God will, *Psal.* 27.10. *When my Father and Mother forsake me, then the Lord will take me up.*\n\n2\\. The second Reason against Image-worship, *Visiting the Iniquity of the Fathers upon the Children, unto the third and fourth Generation.*] There is a Two-fold Visiting. 1. There is Gods visiting in Mercy, *Gen.* 50.25. *God will surely visit you.* That is, he will bring you into the Land of *Canaan,* the Type of Heaven. Thus God hath visited us with the Sun-beams of his Favour: He hath made us swim in a Sea of Mercy: This is an happy Visitation. 2. There is Gods visiting in Anger, *Jer.* 5.9. *Shall I not visit for these things?* That is, Gods visiting with the Rod; and *Isa.* 10.3. *What will ye do in the day of Visitation?* That is, in the day when God shall visit with his Judgments. Thus Gods visiting is taken here, in this Commandment, *visiting Iniquity,* that is, punishing Iniquity. Observe here three things.\n\n*Observ.* 1. That Sin makes God visit: Visiting Iniquity. Sin is the cause why God visits with Sickness, Poverty, *Psal.* 89.31, 32. *If they break my Commandments: Then will I visit their transgression with the rod.* Sin twists the Cords which pinch us: Sin creates all our Troubles: It is the Gaul in our Cup, and the Gravel in our Bread: *Flagitium & flagellum sunt sicut acus & filum.* Sin is the *Trojan* Horse: The *Phaeton* that sets all on Fire: It is the Womb of our Sorrows, and Grave of our Comforts. God visits for Sin.\n\n*Observ.* 2. One special sin *God* visits for, is Idolatry and Image-worship. *Visiting the iniquity of the Fathers.* Most of *Gods* invenomed Arrows have been shot among Idolaters, *Jer.* 7.12. *Go now unto my place which was in* Shiloh, *where I set my name at the first, and see what I did to it. God* for *Israels* Idolatry, suffered their Army to be routed, their Priests slain, the Ark taken Captive, and we never read that the Ark returned to *Shiloh* any more. *Hierusalem* was the most Famous Metropolis of the World: There was the Temple, *Psal.* 122.4. *Whither the Tribes go up, the Tribes of the Lord.* Yet for their high places and Images, their City was besieged and taken by the *Chaldean* Forces, 2 *Kings* 25.4. When Images were set up in *Constantinople,* the chief Seat of the Eastern Empire, this City which was in the eye of the World impregnable, was taken by the Turks, and many cruelly Massacred. Then the Turks, in their Triumphs, reproached the Idolatrous Christians, causing an Image or Crucifix to be carried through the Streets in Contempt, and throwing Dirt upon it, cried, *This is the God of the Christians:* Here was *Gods* Visitation for their Idolatry. *God* hath set special marks of his Wrath upon Idolaters. At a place called *Epoletium* there perished by an Earth-quake 350 Persons, while they were offering Sacrifice to Idols. Idolatry hath brought Misery upon the Eastern Churches, it removed the golden Candlesticks of *Asia.* This Iniquity *God* visits for.\n\n*Observ* 3. Idolatrous Persons are Enemies not only to their own Souls, but to their Children: *Visiting the Iniquity of the Fathers upon their Children.* As an Idolatrous Father intails his Land of Inheritance, so he intails *Gods* Anger and Curse upon them. A jealous Husband finding his Wife hath stained her Integrity, may justly cast off her and her Children too, because they are none of his. If the Father be a Traytor to his Prince, no wonder if all the Children suffer. *God* may visit the Iniquity of Image-worshippers upon their Children.\n\nQuest *But is it not said,* Every one shall dye for his own Sin? The Son shall not bear the Iniquity of the Father? *How then doth God say, he* will visit the Iniquity of the Fathers upon the Children?\n\n*Resp.* Though the Son be not Damned for his Fathers Sin, yet he may be severely punished, *Job* 21.19. *God lays up his iniquity for his Children.* That is, God lays up the Punishment of his Iniquity for his Children; the Child smarts for the Fathers Sin. *Jeroboam* thought to have established the Kingdom by Idolatrous Worship, but it brought Ruin upon him and all his Posterity, 1 *Kings* 14.10. *Ahab*’s Idolatry wronged his Posterity, they lost the Kingdom and were all Beheaded, 2 *Kings* 10.7. *They took the Kings Sons, and slew seventy Persons.* There God visited the Iniquity of the Father upon the Children. As a Son catcheth an Hereditary Disease from his Father, the Stone or Gout; so he catcheth Misery from him, his Fathers Sin ruins him.\n\n*Use* 1. If so, then how sad is it to be the Child of an Idolater? It had been sad to have been one of *Gehazi*’s Children, who had Leprosie intail’d upon them, 2 *Kings* 5.27. *The Leprosie of* Naaman *shall cleave to thee, and to thy Seed for ever.* So it is sad to be a Child of an Idolater, or Image-worshipper. His Seed are exposed to Gods heavy Judgments in this Life: *God visits the Iniquity of the Fathers upon their Children.* Methinks I hear God speak, as *Isa.* 14.21. *Prepare slaughter for his Children for the Iniquity of their Fathers.*\n\n*Use* 2. See what a Privilege it is to be the Children of good Parents: The Parents are in Covenant with God, and God lays up Mercy for their Posterity, *Prov.* 20.7. *The just man walks in his Integrity, his Seed are blessed after him.* A Religious Parent doth not procure Wrath, but helps to keep off Wrath from his Child: He seasons his Child with Religious Principles; he prays down a Blessing on his Child: He is a Load-stone, drawing his Child to Christ by good Council and Example. O what a Privilege is it to be born of Godly Religious Parents! St. *Austin* saith, That his Mother *Monica* travelled with greater Care and Pains for his new Birth, than for his Natural. Wicked Idolaters entail Misery on their Posterity. God *visits the Iniquity of the Fathers upon their Children:* But Religious Parents procure a Blessing upon their Children. God reserves Mercy for their Posterity.\n\n3\\. The third Reason against Image-worship, *Of them that hate me.*] This is a Reason against Image-worship, ’tis hating God: The Papists who worship God by an Image, hate God. Image-worship is a pretended Love to God, but God interprets it an hating of him: *Quae diligit alienum odit sponsum*: She that loves another Man, hates her own Husband. An Image-lover is a God-hater. Idolaters are said to go a Whoring from God, *Ezek.* 34.15. How can they love God? I shall shew that Image-worshippers hate God, whatever love they pretend.\n\n1\\. They who go contrary to Gods express Will, hate him. God saith, You shall not set up any Statue, Image, Picture, to represent me: These things I hate, *Deut.* 16.22. *Neither shalt thou set up any Image which the Lord thy God hateth.* Yet the Idolater will set up Images and worship them. This God looks upon as an hating of him. How doth that Child love his Father, who doth all he can to cross him?\n\n2\\. They who shut the Truth out of Doors, hate God. *Jephtha* proves, that his Brethren did hate him, because they laboured to shut him out of his Fathers House, *Judges* 11.7. The Idolater shuts the Truth out of doors: He blots out the Second Commandment: He makes a shape of the invisible God: He brings a Lye into Gods Worship, which is a clear proof he hates God.\n\n3\\. Idolaters, though they love the false Image of God in a Picture, yet they hate the true Image of God in a Believer. They pretend to Honour Christ in a Crucifix, yet persecute Christ in his Members: These hate God.\n\n*Use* 1. This may confute those who plead for Image-worshippers, they are very devout People, they adore Images, they set up the Crucifix, kiss it, light Candles to it: They love God. Nay, but who shall be judge of their Love? God saith, they hate him: They give Religious Adoration to a Creature: These hate God, and God hates them: And they shall never live with God, whom he hates: He will never lay such Vipers in his Bosom: Heaven is kept as Paradise, with a Flaming Sword that they shall not enter: And *Deut.* 7.10. *He repayeth them that hate him, to their face.* God will shoot all his murdering pieces among Idolaters: All the Plagues and Curses in the Book of God shall befall the Idolater: The Lord repays him that hates him to his Face.\n\n*Use* 2. Let it exhort us all to fly from Romish Idolatry; let us not be among God-haters, 1 *John* 5.21. *Little Children keep your selves from Idols.* As you would keep your Bodies from Adultery, so keep your Souls from Idolatry. Take heed of Images, they are Images of Jealousie to provoke God to Anger: They are Damnable: You may as well perish by false Devotion, as by real Scandal: By Image-worship, as Drunkenness and Whoredom. A Man may as well dye by Poyson as Pistol: We may as well go to Hell by drinking Poyson in the Romish Cup of Fornication, as by being Pistoll’d with gross scandalous Sins. To conclude, *God is a jealous God,* no Corrival; *he will visit the Iniquity of the Fathers upon their Children:* He will entail a Plague upon the Posterity of Idolaters. He interprets Idolaters to be such as hate him. He that is an *Image-lover,* is a *God-hater:* Therefore keep your selves pure from Romish Idolatry: If you love your Souls, keep your selves from Idols."},{"number":63,"title":"Of the Commandments","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.6.* Shewing Mercy unto Thousands, *&c.*\n\nThis is another Argument against Image-worship, because such as do not provoke God with their Images, he is merciful to them, and will entail Mercy upon their Posterity, *Shewing Mercy to Thousands.*\n\n1\\. Here is the golden Scepter of Gods Mercy display’d. 2. The Persons interested in Gods Mercy, such as love him and keep his Commandments. 1. The Golden Scepter of Gods Mercy display’d, *shewing Mercy to Thousands.* The Heathens thought they praised *Jupiter* enough, when they called him 〈 in non-Latin alphabet 〉, *Good* and *Great.* Both these Excellencies meet in God, *Majesty* and *Mercy.* Mercy is that innate propensness in God to do good to Distressed Sinners. God shewing Mercy, makes his Godhead appear full of Glory. When *Moses* said to God, *I beseech thee shew me thy Glory, I will* (saith God) *shew Mercy,* Exod. 33.19. His Mercy is his Glory. Mercy is the Name by which God will be known, *Exod.* 34.6. *The Lord passed by, and proclaimed, the Lord, the Lord God, Merciful and Gracious.* Mercy proceeds primarily and originally from God; he is called the *Father of Mercies,* 2 Cor. 1.3. because he begets all those Mercies and Bowels which are in the Creature. Our Mercies compared with Gods, are scarce so much as the Drop to the Ocean.\n\nQuest. *What are the Qualifications?*\n\n*Resp.* 1. The Spring of Mercy which God shews, is free and spontaneous: To set up Merit, is to destroy Mercy; nothing can deserve Mercy, or force it, we cannot deserve Mercy, because of our Enmity, nor force it; we may force God to punish us, not to love us, *Hos.* 14.4. *I will love them freely.* Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace. Election is free, *Eph.* 1.4. *He hath chosen us in him, 〈 in non-Latin alphabet 〉, according to the good pleasure of his Will.* Justification is free, *Rom.* 3.24. *Being justified freely by his Grace.* Say, not then, I am unworthy, for Mercy is free. If God should shew Mercy only to such as deserve it, he must shew Mercy to none at all.\n\n2\\. The Mercy God shews is Powerful. How Powerful is that Mercy which softens an Heart of Stone? Mercy changed *Mary Magdalens* Heart, out of whom Seven Devils were cast. She who was an Inflexible Adamant, Mercy made her a weeping Penitent. Gods Mercy works sweetly, yet irresistibly; it allures, yet conquers. The Law may terrifie, Mercy doth mollifie. Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart, and beats off those Chains of Sin in which the Soul is held!\n\n3\\. The Mercy which God shews is superabundant, *Exod.* 34.6. *Abundant in Goodness, shewing Mercy to Thousands.* God visits Iniquity only *to the Third and Fourth Generation,* Exod. 20.5. But he shews Mercy to a Thousand Generations. The Lord hath Treasures of Mercy lying by, therefore he is said to be *Plenteous* in Mercy, *Psal.* 86.5. And *Rich* in Mercy, *Ephes.* 2.4. The Viol of God’s Wrath doth but drop, but the Fountain of his Mercy runs. The Sun is not so full of Light, as God is of Love.\n\nGod hath Mercy, First, Of all Dimensions; he hath Depth of Mercy, it reacheth as low as Sinners; and Heighth of Mercy, it reacheth above the Clouds.\n\nSecondly, God hath Mercies of all Seasons; Mercies for the Night, he gives Sleep, nay sometimes he gives a Song in the Night, *Psal.* 42.8. And he hath Mercies for the Morning, *Lam.* 3.23. *His Compassions are fresh every Morning.*\n\nThirdly, God hath Mercies for all sorts. Mercies for the Poor, 1 *Sam.* 2.8. *He raiseth the Poor out of the Dust.* Mercies for the Prisoner, *Psal.* 69.33. *He despiseth not his Prisoners.* Mercies for the Dejected, *Isa.* 54.8. *In a little Wrath I hid my Face from thee, but with great Mercies will I gather thee.* God hath old Mercies, *Psal.* 25.6. *Thy Mercies have been ever of old.* And new Mercies, *Psal.* 40.3. *He hath put a new Song in my Mouth.* Every time we draw our Breath, we suck in Mercy; God hath Mercies under Heaven, and those we taste of, and Mercies in Heaven, and those we hope for: Thus Gods Mercy is superabundant.\n\n4\\. The Mercy God shews is abiding, *Psal.* 103.16. *The Mercy of the Lord is from Everlasting to Everlasting.* Gods anger to his Children lasts but a while, *Psal.* 103.9. but his Mercy lasts for ever. Gods Mercy is not like the Widows Oyl, which ran a while and then ceased, 2 *Kings* 4.6. Over-flowing, Ever-flowing. Gods Mercy as it is without Bounds, so without Bottom, *Psal.* 136. *His Mercy endures for ever.* God never cuts off the Intail of Mercy from the Elect.\n\nQuest. 2. *How many ways is God said to shew Mercy?*\n\n*Resp.* 1. We are all Living Monuments of Gods Mercy. God shews Mercy to us in dayly supplying us. First, He supplies us with Health. Health is the Sawce which makes our Life relish Sweeter. How would they prize this Mercy, who are Chain’d to a Sick-bed? Secondly, God supplies us with Provision, *Gen.* 48.15. *The God who hath fed me all my Days.* Mercy spreads our Table, it carves us every bit of Bread we eat; we never drink but in the Golden Cup of Mercy.\n\n2\\. God shews Mercy in lengthening out our Gospel-Liberties, 1 *Cor.* 16.9. 〈 in non-Latin alphabet 〉; there are many Adversaries; many would stop the Waters of the Sanctuary that they should not run: We enjoy the sweet Seasons of Grace, we hear joyful Sounds, we see the goings of God in his Sanctuary, we enjoy Sabbath after Sabbath; the Manna of the Word yet falls about our Tents, when in divers parts of the Land they have no Manna. Here is God shewing Mercy to us; he spins out our forfeited Liberties.\n\n3\\. God shews Mercy to us in preventing many Evils from invading us, *Psal.* 3.3. *Thou O Lord art a Shield for me.* God hath restrained the Wrath of Men, and been a Screen between us and Danger. When the Destroying Angel hath been abroad, and shot his deadly Arrow of Pestilence, God hath kept off the Arrow that it hath not come near us.\n\n4\\. God shews Mercy in delivering us, 2 *Tim.* 4.17. *And I was delivered out of the Mouth of the Lion,* viz. *Nero.* God hath restored us from the Grave. May we not write the Writing of *Hezekiah,* Isa. 38 9. when he had been sick, and was recovered of his Sickness? When we thought the Sun of our Life had been setting, God hath made it return to its former Brightness.\n\n5\\. God shews Mercy in restraining of us from Sin: Lusts within, are worse than Lions without. The greatest sign of Gods Anger, is to give Men up to their Sins, *Psal.* 81.12. *So I gave them up to their own Hearts Lusts*; let them Sin themselves to Hell. But God hath laid the Bridle of restraining Grace upon us: As God said to *Abimelech,* Gen. 20.6. *I withheld thee from sinning against me.* So God withheld us from those Exorbitancies which might have made us a Prey to Satan, and a Terrour to our Selves.\n\n6\\. God shews Mercy in guiding and directing us. Is it not a Mercy for one that is out of the way, to have a Guide? First, There is a Providential guiding, God guides our Affairs for us, Chaulks out a way he would have us to walk in; he resolves our Doubts, unties our Knots, appoints the bounds of our Habitation, *Acts* 17.26. Secondly, A Spiritual guiding, *Psal.* 73.24. *Thou shalt guide me with thy Counsel.* As *Israel* had a Pillar of Fire to go before them, so God guides us with the Oracles of his Word, and the Conduct of his Spirit. He guides our Head, keeps us from error, and he guides our Feet, keeps us from Scandal. O what Mercy is it to have God to be our Guide and Pilot, *Psal.* 31.3. *For thy Name’s sake lead me and guide me.*\n\n7\\. God shews Mercy in Correcting us. God is Angry in Love, he smites that he may save Gods Rod is not a Rod of Iron to break us, but a Fatherly Rod to Humble us, *Heb.* 12.10. *He for our profit, that we may be partakers of his Holiness.* Either God will mortifie some corruption, or exercise some grace. Is there not Mercy in this? Every Cross to a Child of God, is like *Paul*’s Cross Wind, which though it broak the Ship, it brought *Paul* to Shoar upon the broken Pieces, *Acts* 27.44.\n\n8\\. God shews Mercy in Pardoning us, *Mic.* 7.18. *Who is a God like thee, that pardonest Iniquity?* ’Tis Mercy to Feed us, Rich Mercy to Pardon us. This Mercy is spun out of the Bowels of Free Grace; this is enough to make a Sick Man well, *Isa.* 33.24. *The Inhabitant shall not say I am Sick, the People that dwell therein, shall be forgiven their Iniquity.* Pardon of Sin is a Mercy of the first Magnitude, God seals the Sinners Pardon with a Kiss. This made *David* put on his best Cloaths, and anoint himself; his Child newly Dead, and God had told him the Sword should not depart from his House, yet now he falls Anointing himself; the reason was, God had sent him his Pardon by the Prophet *Nathan,* 2 *Sam.* 12.13. *The Lord hath put away thy Sin.* Pardon is the only fit Remedy for a troubled Conscience. What can give ease to a Wounded Spirit, but pardoning Mercy? Offer him the Honours and Pleasures of the World, ’tis as if you bring Flowers and Musick to one that is condemned.\n\nQuest. *How may I know my Sins are pardoned?*\n\n*Resp.* Where God removes the guilt, he breaks the power of Sin, *Mic.* 7.19. *He will have Compassion, he will subdue our Iniquities.* With Pardoning Love God gives Subduing Grace.\n\n9\\. God shews his Mercy in Sanctifying us, *Lev.* 20.8. *I am the Lord that sanctifie you.* This is the partaking of the Divine Nature, 2 *Pet.* 1.4. Gods Spirit is a Spirit of Consecration; though it Sanctifies us but in part, yet in every part, 1 *Thes.* 5.23. This is such a Mercy, that God cannot give in Anger, if we are Sanctified, then we are Elected, 2 *Thes.* 2.13. *God hath chosen you, to Salvation through Sanctification.* This doth *disponere ad Coelum,* it prepares for Happiness, as the Seed prepares for Harvest. When the Virgins had been Anointed and Perfumed, then they were to stand before the King, *Esther* 2.12. So when we have had the Anointing of God, then we shall stand before the King of Heaven.\n\n10\\. God shews Mercy in hearing our Prayers, *Psal.* 4 1. *Have Mercy upon me, and hear my Prayer.* Is it not a Favour when a Man puts up a Petition to the King, and hath it granted? When we pray for Pardon, Adoption, the Sense of Gods Love, to have God give a gracious Answer, what a signal Mercy is this? God may sometimes delay an Answer, when he will not deny. You do not presently throw a Musician Mony, because you love to hear his Musick. God loves the Musick of Prayer, therefore doth not presently let us hear from him; but in due Season he will give an Answer of Peace. *Psal.* 66.20. *Blessed be God who hath not turned away my Prayer nor his Mercy from me.* If God doth not turn away our Prayer, then he doth not turn away his Mercy.\n\n11\\. God shews Mercy in Saving us, *Tit.* 3.5. *According to his Mercy he saved us.* This is the 〈 in non-Latin alphabet 〉, the Top Stone of Mercy, and it is laid in Heaven. Now Mercy displays it self in all its Orient Colours; now Mercy is Mercy is indeed, when God shall perfectly refine us from all the Lees and Dregs of Corruption. Our Bodies shall be made like Christs Glorious Body, and our Souls like the Angels-Saving Mercy is Crowning Mercy. ’Tis not only to be freed from Hell, but inthroned in a Kingdom. In this Life we do rather desire God than enjoy him: But what rich Mercy will it be, to be fully possessed of God, to see his smiling Face, and to have God lay us in his Bosom? This will fill us with Joy unspeakable, and full of Glory, *Psal.* 17.15. *I shall be satisfied, when I awake with thy Likeness.*\n\n*Use* 1. As an Argument against Despair, see what a great Encouragement here is to serve God; he shews Mercy to Thousands. Who would not be willing to serve a Prince that is given to Mercy and Clemency? God is represented with a Rain-bow round about him, *Rev.* 4.3. An Emblem of his Mercy. Acts of Severity are rather forced from God; Justice is his strange Work, *Isa.* 28.21. Therefore the Disciples who are not said to wonder at other Miracles of Christ, yet did wonder when the Fig-tree was Cursed and Withered, because it was not Christ’s manner to put forth acts of Severity. God is said to delight in Mercy, *Mic.* 7.18. Justice is Gods Left Hand, Mercy is his Right Hand: God useth his Right Hand most, he is more used to Mercy than Justice, *pronior est Deus ad parcendum quam ad puniendum.* God is said to be slow to Anger, *Psal.* 103.8. But ready to Forgive, *Psalm* 86.5. This may encourage us to serve God. What Argument will prevail, if Mercy will not? Were God all Justice, it might Fright us from him, but his Mercy may be a Loadstone to draw us to him.\n\n*Use* 2. *Bran.* 1. Hope in Gods Mercies, *Psal.* 147.11. *The Lord takes Pleasure in them that fear him, and hope in his Mercy.* God counts it his Glory to be scattering Pardons among Men.\n\n*Obj.* But I have been a great Sinner, and sure there is no Mercy for me?\n\n*Resp.* No, not if thou goest on in Sin, and art so resolved; but if thou wilt break off thy Sins, the Golden Scepter of Mercy shall be held forth to thee, *Isa.* 55.7. *Let the Wicked forsake his way, and let him return unto the Lord, and he will have Mercy upon him.* And Christs Blood is a Fountain set open for Sin and Uncleanness, *Zach.* 13.1. Mercy doth more overflow in God, than Sin in us; Gods Mercy can drown great Sins, as the Sea covers great Rocks. Some of those *Jews* who had their Hands embrued in Christs Blood, were saved by that Blood: God loves to magnifie his Goodness, to display the Trophies of Free Grace, and to set up his Mercy above you, in spight of Sin: Therefore hope in Gods Mercy.\n\n*Bran.* 2. If God shew Mercy to Thousands, labour to know that this Mercy is for you, *Psal.* 59.17. *He is the God of my Mercy.* A Man that was ready to Drown, saw a Rain-bow, saith he, What am I the better, though God will not Drown the World, if I Drown? so what are we the better God is Merciful, if we perish? Let us labour to know Gods special Mercy is for us.\n\nQuest. *How shall we know it belongs to us?*\n\n*Resp.* 1. If we put an high value and estimate upon God’s Mercy: God will not throw away his Mercy on them that slight it; we prize Health, but we prize Adopting Mercy above it. This is the Diamond in the Ring, it out-shines all other Comforts.\n\n2\\. If we are Fearers of God, we have a reverend awe upon us; we tremble at Sin, and fly from it as *Moses* did from his Rod turned into a Serpent, *Luke* 1.50. *His Mercy is on them that Fear him.*\n\n3\\. If we take Sanctuary in Gods Mercy, we trust in it, *Psal.* 52.8. As a Man is saved by catching hold of a Cable. Gods Mercy is a great Cable, let down from Heaven to us; now taking fast hold on this Cable by Faith, we are saved, *Psal.* 52.8. *I trust in the Mercy of God for ever.* As a Man trusteth his Life and Goods in a Garrison, so we trust our Souls in Gods Mercy.\n\nQuest. *What shall we do to get a share in Gods special Mercy?*\n\n*Resp.* 1. If we would have Mercy, it must be through Christ; out of Christ no Mercy is to be had. We read in the old Law, First, None might come into the Holy of Holies where the Mercy-Seat stood, but the High Priest; signifying, we have nothing to do with Mercy, but through Christ our High Priest. Secondly, The High Priest might not come near the Mercy-Seat without Blood, *Lev.* 16.14. to shew that we have no right to Mercy, but through the expiatory Sacrifice of Christ’s Blood. Thirdly, The High Priest might not upon pain of Death come near the Mercy-Seat without Incense, *Lev.* 16.13. No Mercy from God without the Incense of Christs Intercession. So that if we would have Mercy, we must get a part in Christ. Mercy swims to us through Christs Blood.\n\n2\\. If we would have Mercy, we must Pray for it, *Psal.* 85.7. *Shew us thy Mercy O Lord, and grant us thy Salvation. Psal.* 25.16. *Turn thee unto me, and have Mercy upon me.* Lord put me not off with common Mercy; give me not only Mercy to Feed and Cloath me, but Mercy to Pardon me; not only sparing Mercy, but saving Mercy. Lord give me the Cream of thy Mercies; let me have Mercy and Loving Kindness, *Psal.* 103.4. *Who crowneth thee with Loving Kindness and Tender Mercy.* Be earnest Suitors for Mercy; let your Wants quicken your Importunity: Then we pray most fervently, when we pray wost feelingly."},{"number":64,"title":"Of the Commandments","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.6.* Of them that Love me, *&c.*\n\n1\\. GODS Mercy is for them that Love him. Love is a Grace shines and sparkles in Gods Eye, as the precious Stones did upon *Aarons* Breast-Plate. Love is an holy expansion or enlargement of Soul, whereby it is carried with delight after God, as the chief Good: So *Aquinas* defines Love, *Complacentia amantis in amato*; Love is a complacential delighting in God as in our Treasure: Love is the Soul of Religion, ’tis a Grace highly momentous. If we had Knowledge as the Angels, or Faith of Miracles, yet without Love it would profit nothing, 1 *Cor.* 13.2. *Love is the First and Great Commandment,* Mat. 22.38. It is so, because if this be wanting, there can be no Religion in the Heart, there can be no Faith, for Faith works by Love, *Gal.* 5.6. All is but Pageantry, or a Devout Complement.\n\n2\\. Because Love doth meliorate and sweeten all the Duties of Religion; it makes them Savoury Meat, else God cares not to taste of them.\n\n3\\. It is the First and Great Commandment, in respect of the Excellency of this Grace. Love is the Queen of the Graces, it out-shines all the other, as the Sun the Lesser Planets. In some respect it is more excellent than Faith, though in one sense Faith be more excellent, *Virtute unionis,* as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christs Righteousness, which is a brighter Robe than any of the Angels wear. Yet in another sense, Love is more excellent, *respectu durationis,* in respect of the continuance of it; it is the most durable Grace: Faith and Hope will shortly cease, but Love will remain. When all the other Graces, like *Rachel,* shall dye in Travel, Love shall revive. The other Graces are in the nature of a Lease, only for term of Life: Love is as a Free-hold, it continues for ever. Thus Love carries away the Garland from all the other Graces, it is the most long liv’d Grace, it is a Bud of Eternity; this Grace alone shall accompany us in Heaven.\n\nQuest 1. *How must our Love to God be qualified?*\n\n*Resp.* 1. Love to God must be pure and genuine, he must be loved chiefly for himself, this the School-men call *Amor amicitiae.* We must love God not only for his Benefits, but those intrinsick Excellencies wherewith he is Crowned. We must love God not only for the good which flows from him but the good which is in him. True love is not Mercenary; a Soul that is deeply in love with God, needs not be hired with Rewards; he cannot but love God for the Beauty of his Holiness; not but that it is lawful to look at Gods Benefits. *Moses* had an Eye to the recompence of Reward, *Heb.* 11.26. But we must not love God only for his Benefits, for then it is not love of God, but Self-Love.\n\n2\\. Love to God must be 〈 in non-Latin alphabet 〉, with all the Heart, *Mark* 12.30. *Thou shalt love the Lord thy God with all thy Heart.* We must not love God a little, give him a Drop or two of our Love; but the main Stream of our Love must run after him; the Mind must think of God, the Will choose him, the Affections pant after him. The true Mother would not have the Child divided, nor God will not have the Heart divided; we must love him with our whole Heart. Though we may love the Creature, yet it must be a subordinate Love. Love to God must be highest, as the Oyl swims above the Water.\n\n3\\. Love to God must be Flaming; to love coldly, is all one as not to love. The Spouse is said to be *amore perculsa, Sick of Love,* Cant. 2.5. The Seraphims are so called from their Burning. Love turns Saints into Seraphims, it makes them burn in Holy Love to God; and *many Waters cannot quench this Love.*\n\nQuest. 2. *How may we know whether we love God?*\n\n*Resp.* 1. He that loves God, desires his sweet Presence: Lovers cannot be long asunder; they have their 〈 in non-Latin alphabet 〉, Fainting Fits, they want a sight of the Object of their Love. A Soul deeply in Love with God, desires the enjoyment of him in his Ordinances, in Word, Prayer, Sacrament. *David* was ready to faint away and Dye, when he had not a sight of God, *Psal.* 84.2. *My Soul fainteth for God*; such as care not for Ordinances, but say, when will the Sabbath be over? plainly discover want of Love to God.\n\n2\\. He who loves God, doth not love Sin, *Psal.* 97.10. *Ye that love the Lord, hate evil.* The love of God, and love of Sin, can no more mix together, than Iron and Clay: Every Sin loved, strikes at the Being of God; but he who loves God hath an Antipathy against Sin. He who would part between Two Lovers, is an Hateful Person; God and the Believing Soul, are Two Lovers; Sin comes to part between them, therefore the Soul is implacably set against Sin. By this try your Love to God. How could *Dalilah* say she loved *Sampson,* when she entertained correspondence with the *Philistines* who were his Mortal Enemies? How can he say he loves God, who loves Sin, which is God’s Enemy?\n\n3\\. He who loves God, is not much in love with any thing else; his love is very cool to worldly things; his love to God moves as the Sun in the Firmament swiftly, his love to the World moves as the Sun on the Dial, very slow: The love of the World eats out the Heart of Religion: It choaks good Affections, as the Earth puts out the Fire. The World was a dead thing to *Paul,* Gal. 6.14. *I am Crucified to the World, and the World is Crucified to me.* In *Paul,* we might see both the Picture and Pattern of a Mortified Man. He that loves God, useth the World, but chooseth God; the World is his Pension, but God is his Portion, *Psal.* 119.57. The World doth busie him, but God doth delight and satisfie him. He saith as *David, Psal.* 43.4. *God my exceeding joy,* the Gladness or Cream of my Joy.\n\n4 He who loves God, cannot live without him. Things we love, we know not how to be without. A Man can want Musick or Flowers, but not Food. A Soul deeply in love with God, looks upon himself as undone without him, *Psal.* 143.7 *Hide not thy Face from me, lest I be like them that go down into the Pit.* He saith as *Job,* Chap. 30.28. *I went Mourning without the Sun.* I have Star-light, I want the Sun of Righteousness; I enjoy not the sweet Presence of my God. Is God our chief Good, that we cannot live without? Alas, how do they demonstrate they have no love to God, who can make a shift well enough to be without him? Let them but have Corn and Oyl, and you shall never hear them complain of the want of God.\n\n5\\. He who loves God, will be at any pains to get him. What pains doth the Merchant take? what hazards doth he run to have a rich Return from the *Indies? Extremos currit Mercator 〈…〉. Jacob* loved *Rachel,* and he would endure the Heat by Day, and the Frost by Night that he might enjoy her. A Soul that loves God will take any pains for the Fruition of him, *Psal.* 63.8. *My Soul follows hard after God.* Love is *Pondus animae,* Aug. It is as the weight which sets the Clock a going. The Soul is much in Prayer, Weeping, Fasting; he strives as in an Agony, that he may obtain him whom his Soul loves. *Plutarch* reports of the *Gauls,* an ancient People of *France,* after they had tasted the sweet Wine of *Italy,* they never rested till they had arrived at that Country. He who is in love with God, never rests till he hath gotten a part in him, *Cant.* 3.2. *I sought him whom my Soul loved.* How can they say they love God, who are not industrious in the use of means to obtain him, *Prov.* 19.24. *A sloathful man hides his hands in his Bosom.* These not in Agony, but Lethargy: If Christ and Salvation would drop as a ripe Fig into his mouth, he could be content to have them; but he is loath to put himself to too much trouble. Doth he love his Friend, that will not make a Journey to him?\n\n6\\. He that loves God, prefers him before Estate and Life. 1. Before Estate, *Phil.* 3.8. *For whom I have suffered the loss of all things.* Who that loves a rich Jewel, would not part with a Flower for it? *Galcanus* Marquess of *Vico,* parted with a fair Estate to enjoy God in his pure Ordinances: When a Jesuit perswaded him to return to his Popish Religion in *Italy,* promising him an huge Summ of Mony: Saith he, *Let their Mony perish with them, who esteem all the Gold in the World worth one days Communion with Jesus Christ and his Holy Spirit.* 2. Before Life, *Rev.* 12.11. *They loved not their lives to the death.* Love to God carries the Soul above the love of Life; and the fear of Death.\n\n7\\. He who loves God loves his Favourites, *viz.* the Saints, 1 *John* 5.1. *Idem est motus animi in imaginem & rem.* To love a Man for his Grace, and the more we see of God in him, the more we love him, is the infallible sign of love to God. The Wicked pretend to love God, but hate and persecute his Image. Doth he love his Prince, who abuseth his Statue, tears his Picture? Indeed they seem to shew great Reverence to the Saints departed; they have a great Reverence for St. *Paul,* and St. *Stephen,* and St. *Luke:* They Canonize dead Saints, but persecute living Saints: And do these love God? Can it be imagined he should love God, who hates his Children because they are like him? If Christ were alive again, he would not escape a second Persecution.\n\n8\\. If we love God, as we cannot but be fearful of dishonouring him (the more a Child loves his Father, the more he is afraid to displease him) so we weep and mourn when we have offended him. Peter *went out and wept bitterly,* Matt. 26.75. When *Peter* thought how dearly Christ loved him, he took him up to the Mount, where he was Transfigured: Christ shewed him the Glory of Heaven in a Vision. Now that he should deny Christ, after he had received such signal Tokens of Christs Love, this broke his Heart with grief, *He wept bitterly.* Are our Eyes Limbicks, dropping Tears of grief for Sin against God? A blessed Evidence of our love to God; and such shall find Mercy. *He shews Mercy to Thousands of them that love him.*\n\n*Use.* Let us be Lovers of God; we love our Food, and shall not we love him that gives it? All the Joy we hope for in Heaven is in God, and shall not he who shall be our Joy be our Love? It is a Saying of St. *Austin, Annon poena satis magna est, non amare te?* Is it not Punishment enough, Lord, not to love thee? And again, *Animam meam odio haberem.* I would hate my own Soul, if I did not find it loving of God.\n\nQuest. *What are the Incentives to provoke and inflame our Love to God?*\n\n*Resp.* 1. Gods Benefits bestowed on us. A Prince who bestows continual Favours on a Subject, if that Subject have any Ingenuity, he cannot but love his Prince. God is continually heaping Benefits upon us: He *fills our hearts with food and gladness,* Acts 14.17. As the Rock followed *Israel,* whither ever they went streams of Water out of the Rock followed them. So Gods Blessings follow us every day: We swim in a Sea of Mercy. That Heart is hard that is not prevailed with by all Gods Blessings, to love him; *Magnes amoris amor.* Kindness works on a Bruit. The Ox knows his Owner.\n\n2\\. Love to God would make Duties of Religion Facile and Pleasant. I confess to him that hath no love to God, Religion must needs be a Burden. And I wonder not to hear him say, *What a weariness is it to serve the Lord*? It is like rowing against Tyde. But Love oyls the Wheels, it makes Duty a Pleasure. Why are the Angels so swift and winged in Gods Service, but because they love him? *Jacob* thought seven years, but little for the love he did bear to *Rachel:* Love is never weary: He who loves Mony is not weary of telling it: And he who loves God, is not weary of serving him.\n\n3\\. It is Advantagious. There is nothing lost by our Love to God. 1 *Cor.* 2.9. *Eye hath not seen,* &c. *the things which God hath prepared for them 〈…〉.* Such glorious Rewards are laid up for such as love God: *That* (as *Austin* saith) *they do not only transcend our Reason, but Faith it self is not able to comprehend them.* A Crown is the highest Ensign of Worldly Glory; and God hath promised a Crown of Life to them that love him, *James* 1.12. And it is a never-fading Crown, 1 *Pet.* 5.4.\n\n4\\. By our loving God we may know that he loves us, 1 *John* 4.19. *We love 〈◊〉, because he first loved us.* If the Ice melts, it is because the Sun hath shined on 〈◊〉: If the frosen Heart melts in Love, it is because the Sun of Righteousness hath shined upon it.\n\nQuest. *What means may be used to excite our love to God?*\n\n*Resp.* 1. Labour to know God aright. The School-men say true, *Bonum non amatur quod non cognoscitur*: We cannot love that which we do not know: God is the most Eligible good. All the Excellencies which lye scattered in the Creature, are united in God: He is *Optimus maximus.* Wisdom, Beauty, Riches, Love, do all concenter in God. How fair were that Tulip which had the Colours of all Tulips in it? All Perfections and Sweetnesses are eminently in God. Did we know God more, and by the Eye of Faith, see his orient Beauty, our Hearts would be fired with love to him.\n\n2\\. Make the Scriptures familiar to you. St. *Austin* saith, Before his Conversion he took no pleasure in Scripture; but after Conversion it was his chast delight. The Book of God discovers God to us in his Holiness, Wisdom, Veracity and Truth: It represents God rich in Mercy, incircled with Promises. St. *Austin* calls the Scripture a golden Epistle, or Love-letter sent from God to us. By reading this Love-letter, we shall be the more inamoured with love to God: As by reading Lascivious Books, Comedies, Romances, Lust is provoked.\n\n3\\. Mediate much of God, and this will be a means to love him, *Psal.* 39.3. *While I was musing, the fire burned.* Meditation is the Bellows of the Affections. Meditate on Gods love in giving us Christ, *John* 3.16. *God so loved the world, that he gave his only begotten Son,* &c. That God should give Christ to us, and not to the Angels that fell; that the Sun of Righteousness should shine in our Horison; that he is revealed to us and not to others; what wonderful love is this, *Prov.* 6.28. *Who can go upon hot coals and his feet not be burned?* Who can meditate on Gods love, who can tread on these hot Coals, and his Heart not burn in love to God! Beg an Heart to love God: The Affection of Love is natural, but not the Grace of Love, *Gal.* 5.22. This fire of love is kindled from Heaven; beg that it may burn upon the Altar of your Heart. Sure this request is pleasing to God, and he will not deny such a Prayer, *Lord give me an heart to love thee.*"},{"number":65,"title":"Of the Commandments","part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.6* And keep my Commandments.\n\nLove and Obedience, like two Sisters, must go hand in hand: Indeed this is a good Evidence of our loving *God, John* 14.21. If ye love me, *keep my Commandments. Probatio dilectionis est exhibitio operis.* The Son that loves his Father, will obey him; Obedience pleaseth *God,* 1 *Sam.* 15.22. *To obey is better than Sacrifice.* In Sacrifice only a dead Beast is offered, in Obedience a living Soul. In Sacrifice only a part of the Fruit is offered; in Obedience Fruit and Tree and all. A Man offers up himself to God. *Keep my Commandments.*] It is not said, God shews Mercy to Thousands of them that know his Commandments, but that keep them. The knowing Gods Commandments, without keeping them, doth not intitle any to Mercy. The Commandment is not only a Rule of Knowledge, but Duty. *God* gives us his Commandments, not only as a Lanskip to look upon, but as his Will and Testament, which we are to perform. A good Christian is like the Sun, which doth not only send forth light, but goes its Circuit round the World. So he hath not only the light of Knowledge, but goes his Circuit too, and moves in the Sphere of Obedience.\n\nQuest. *In what manner must we keep Gods Commandments?*\n\n*Resp.* 1. Our keeping the Commandments must be Fiducial. Our Obedience to *Gods* Commands, must *Profluere à Fide,* spring from Faith, therefore it is called the Obedience of Faith, *Rom.* 16.26. *Abel* by Faith offered up 〈 in non-Latin alphabet 〉, a better Sacrifice than *Cain,* Heb. 11.4 Faith is a vital Principle, without it all our Services are *Opera Mortua,* dead Works, *Heb.* 6.1. Faith doth meliorate and sweeten our Obedience, and make it come off with a better Relish. Quest. *But why must Faith be mix’d with Obedience to the Commandment?* Resp. Because Faith eyes Christ in every Duty, and so both the Person and Offering are accepted. The High Priest under the Law laid his Hand upon the Head of the Beast slain, which did point to the *Messiah,* Exod. 29.10. So Faith in every Duty, lays its hand upon the Head of Christ. His Blood doth expiate the guilt, and the sweet Odours of his Intercession perfume our works of Obedience, *Eph.* 1.6. He hath made us accepted in the Beloved.\n\n2\\. Our keeping the Commandments must be uniform. We must make Conscience of one Commandment as well as another, *Psal.* 119.6. *Then shall I not be ashamed, when I have respect to all thy Commandments.* Every Commandment hath a *Jus divinum,* the same stamp of Divine Authority upon it: And if I obey one Precept, because *God* commands, by the same Reason I must obey all. Some obey the Commands of the first Table, but are careless in the Duties of the second: And so, *è contra.* Physicians have a Rule, when the Body sweats in one part, but is cold in another, it is a sign of a Distemper. So when Men seem Zealous in some Duties of Religion, but are Cold and Frozen in another, it is a sign of Hypocrisie. We must have respect to all *Gods* Commandments. Quest. *But who can keep all Commandments? Resp.* There is a fulfilling of Gods Commands, and a keeping them: Though we cannot fulfill all, yet we may be said to keep them in an Evangelical Sense. We may *facere,* though not *perficere*: We keep the Commandments Evangelically. 1. Where we make Conscience of every Command: Though we come short in every Duty, yet we dare not neglect any Duty. 2. Our desire is to keep every Commandment, *Psal.* 119.5. *O that my ways were directed to keep thy Statutes.* What we want in Strength, we make up in Will. 3. We grieve that we can do no better. When we fail, we weep: We prefer Bills of Complaint against our selves, and judge our selves for our Failings, *Rom.* 7.24. 4. We do *elicere conatum,* we endeavour to obey every Commandment, *Phil.* 3.14 *I press toward the mark.* We strive as in an Agony, and if it lay in our power we would fully comport with every Commandment. 5. When we fall short, and are unable to come up to the full Latitude of the Law, we look to Christs Blood to sprinkle our imperfect Obedience; and with the grains of his Merits cast into the Scales to make it pass current. This is in an Evangelical Sense to keep all the Commandments; and though it be not to Satisfaction, yet it is to Acceptation.\n\n3\\. Our keeping *Gods* Commandments must be willing, *Isa.* 1.19. *If ye be willing and obedient. God* was for a Free will-offering, *Deut.* 16.10. *David* will run the way of *Gods* Commandments, *Psal.* 119.32. that is, Freely and Chearfully. The Lawyers have a Canon, Adverbs are better than Adjectives; it is not the *Bonum* but the *Bene*; not the doing *much,* but the doing *well.* A Musician is not commended for playing long, but for playing well: It is obeying *God* willingly is accepted: *Virtus nolentium nullum est.* The Lord hates that which is forced, it is rather a paying a Tax than an Offering. *Cain* served God grudgingly, he brought his Sacrifice, not his Heart. To obey Gods Commandments unwillingly, is like the Devils who came out of the Men possess’d at Christs command, but with Reluctancy and against their Will, *Matt.* 8.29. *Obedientia praeest,* and *à est non timore poenae, sed amore Dei.* Good Duties must not be pressed or beaten out of us, as the Waters came out of the Rock, when *Moses* smote it with his Rod, but must freely drop from us as Myrrhe from the Tree, or Hony from the Comb. If a willing mind be wanting, there wants that flower which should perfume our Obedience, and make it a sweet smelling Savour to God. That we may keep Gods Commandments willingly, let these things be well weighed.\n\n1\\. Our Willingness is more esteem’d than our Service. Therefore *David* Counsels *Solomon,* not only to serve God, but with a willing Mind, 1 *Chron.* 28.9. The Will makes Sin to be worse, and it makes Duty to be better. To obey willingly, shews we do it with love: And this Crowns all our Services.\n\n2\\. There is that in the Law-giver, as may make us willing to obey the Commandments, *viz.* Gods Indulgence to us.\n\n1\\. God doth not require the *Summum jus,* as absolutely necessary to Salvation. He expects not perfect Obedience, only requires Sincerity. Do but act from a Principle of Love, and aim at Honouring God in your Obedience, and it is accepted.\n\n2\\. In the times of the Gospel a Surety is admitted. The Law would not favour us so far, but now God doth so indulge us, that what we cannot do of our selves, we may do by Proxy. *Jesus Christ* is a *Surety of a better Testament,* Heb. 7.22. We fall short in every thing, but God looks upon us in our Surety, and Christ having fulfilled all Righteousness, it is as if we had fulfilled the Law in our own Persons.\n\n3\\. God gives strength to do what he requires. The Law called for Obedience, but though it required Brick it gave no Straw. But in the Gospel, *God* with his Commands gives power, *Ezek.* 18.31. *Make ye a new Heart.* Alas it is above our strength, we may as well make a new World, *Ezek.* 36.26. *I will give you a new Heart.* God commands us to cleanse our selves, *Isa.* 1.16. *Wash ye, make you clean. But who can bring a clean thing out of an unclean?* Job 14.4. Therefore the Precept is turn’d into a Promise, *Ezek.* 36.25. *From all your filthiness will I cleanse you.* When the Child cannot go, the Nurse takes it by the Hand, Hos. 11.3. *I taught* Ephraim *also to go, taking them by their arms.*\n\n3\\. There is that in *Gods* Commandments which may make us willing, they are not burdensome.\n\n1\\. For first a Christian (so far as he is regenerate) consents to *Gods* Commands, *Rom.* 7.16. 〈 in non-Latin alphabet 〉. *I consent to the Law, that it is good.* What is done with consent is no burden. If a Virgin gives her consent, the Match goes on chearfully. If a Subject consent to his Princes Laws (as seeing the Equity and Rationality in them) then they are not irksome. A regenerate Person in his Judgment approves, and in his Will consents to Gods Commandments, therefore they are not burdensome.\n\n2\\. Gods Commandments are sweetned with Joy and Peace. *Cicero* questions whether that can properly be called a Burden, which one carries with Delight and Pleasure. *Utrum onus appellatur quod laetitia fertur.* If a Man carries a Bag of Mony given him, it is heavy, but the Delight takes off the Burden. When God gives inward Joy, that makes the Commandment delightful, *Isa.* 56.7. *I will make them joyful in my House of Prayer.* Joy is like Oyl to the Wheels, which makes a Christian run in the way of Gods Commandments; so that it is not burdensome.\n\n3\\. Gods Commandments are Advantagious. 1. The Commandments are preventive of Evil; a Curb-bit to check us from Sin. What Mischiefs should not we run into, if we had not Affliction to humble us, and the Commandment to restrain us? Gods Commandments are to keep us within Bounds. The Yoke keeps the Beast from stragling. We are to be thankful to God for Precepts; had not he set his Commandments as an Hedge or Bar in our way, we might have run to Hell and never stop’d.\n\n2\\. There is nothing in the Commandment but what is for our good, *Deut.* 10.13. *To keep the Commandments of the Lord and his Statues, which I command thee for thy good.* 1. God commands us to read his word, and what hurt is in this? God bespangles the Word with Promises: As if a Father should bid his Son read his Last Will and Testament, wherein he makes over a fair Estate to him. God bids us Pray: And he tells us, If we ask, it shall be given, *Matt.* 7.7. Ask power against Sin, ask Salvation and it shall be given. If you had a Friend should say, *Come when you will to me, I will supply you with Mony*: Would you think it a trouble to visit that Friend often? God commands us to fear him, *Lev.* 25.43. *But fear thy God.* And there is Hony in the mouth of this Command, *Luke* 1.50. *His mercy is upon them that fear him.* God commands us to believe, and why so? *Believe and ye shall be saved,* Acts 16.31. Salvation is the Crown set upon the Head of Faith. Good reason then we obey Gods Commands willingly, they are for our good, they are not so much our Duty as our Privilege.\n\n3\\. Gods Commandments are Ornamental; *Omnia quae praestari jubet Deus, non onerant nos sed ornant,* Salvian. Gods Commandments do not burden us but adorn us. It is an Honour to be imployed in a Kings Service: And so to be imployed in *Gods, by whom Kings reign.* To walk in *Gods* Commandments proclaims us to be wise, *Deut.* 4.5, 6. *Behold I have taught you Statutes: Keep, therefore, and do them, for this is your wisdom.* And to be wise is an Honour: I may say of every Commandment of *God,* as *Prov.* 4.9. *It shall give to thy head an ornament of Grace.*\n\n4\\. The Commands of God are infinitely better than the Commands of Sin; these are intolerable. Let a Man be under the command of any Lust, how doth he tire himself! what Hazards doth he run to the endangering his Health and Soul that he may satisfie his Lust, *Jer.* 9.5. *They weary themselves to commit Iniquity.* And are not Gods Commandments more equal, facile, pleasant, than the Commands of Sin? *Chrysostom* saith true, 〈 in non-Latin alphabet 〉. To act Virtue, is easier than to act Vice: Temperance is less troublesom than Drunkenness: Meekness is less troublesom than Passion and Envy. There is more difficulty in the Contrivement and Pursuit of a wicked Design, than in Obeying the Commandments of God. Hence a Sinner is said to travel with Iniquity, *Psal.* 7.14. A Woman while she is in Travel, is in pain, to shew what pain and trouble a Wicked Man hath, in bringing forth Sin. Many have gone with more pains to Hell, than others have to Heaven. This may make us obey the Commandments willingly.\n\n5\\. Willingness in Obedience makes us resemble the Angels. The Cherubims Types representing the Angels, are described with Wings display’d, to shew how ready the Angels are to serve God. God no sooner speaks the Word, but they are ambitious to obey. How are they ravished with Joy, while they are praising God! In Heaven we shall be 〈 in non-Latin alphabet 〉, as the Angels; by our willingness to obey Gods Commandments, we shall be like them here. This is that we pray for, that Gods *Will* may be done by us on *Earth,* as it is in *Heaven:* Is it not done willingly there? We must keep Gods Commandments constantly, *Psalm* 106.3. *Blessed is he who doth Righteousness at all times.* Our Obedience to the Command must be as the Fire of the Altar which never went out, *Lev.* 13.6. It must be as the motion of the Pulse, always beating. The Wind blows off the Fruit; our Fruits of Obedience must not be blown off by the Wind of Persecution, *John* 15.16. *I have chosen you that you should go and bring forth Fruit, and that your Fruit should remain.*\n\n*Use.* It reproves them who live in a wilful breach of Gods Commandments, in Malice, Uncleanness, Intemperance; they walk Antipodes to the Commandment. To live in a wilful breach of the Commandment, is\n\nFirst, Against Reason. Are we able to stand it out against God, 1 *Cor.* 10.22. *Do we provoke the Lord, are we stronger than he?* Can we measure Arms with God? Can Impotency stand against Omnipotency? A Sinner in acting Sin, acts against Reason.\n\nSecondly, It is against Equity. We have our Being from God, and is it not equal we should obey him who gives us our Being? We have all our Subsistence from God, and is it not fitting that as God gives us our Allowance, we should give him our Allegiance? If a General gives his Soldier Pay, he is to march at his Command, so that to live in the breach of his Commands, is against Equity.\n\nThirdly, It is against Nature. Every Creature in its kind, obeys Gods Laws: 1. Animate Creatures obey him, God spake to the Fish, and it set *Jonah* ashoar, *Jonah* 2.10. 2. Inanimate Creatures, the Wind and the Sea obey him; *Mark* 4.41. The very Stones, if God give them a Commission, will cry out against the Sins of Men, *Hab.* 2.11. *The Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it*: None disobeys God but Man and the Devil, and can we find none to joyn with else?\n\nFourthly, It is against Kindness. How many Mercies have we to allure us to obey! Miracles of Mercy; therefore the Apostle joyns these Two together, Disobedient and Unthankful, 2 *Tim.* 3.2. And this dyes a Sin of a Crimson colour. And as the Sin is great, for it is a contempt of God, a hanging out of the Flag of Defiance against God, (and Rebellion is as the Sin of Witchcraft,) so the Punishment will be proportionable: Such cut themselves off from Mercy. Gods Mercy is for them that keep his Commandments, but no Mercy to them that live in a wilful breach of them. All God’s Judgments set themselves in Battel Array against the Disobedient. 1. Temporal Judgments, *Lev.* 26.15, 16. 2. Eternal Christ comes in Flames of Fire to take Vengeance on them that obey not, 2 *Thes.* 1.8. Such as break the Golden Chains of Gods Commands, God hath Iron Chains to hold them, Chains of Darkness, in whch the Devils are held, *Jude* 6. As long as there is Eternity, God hath time enough to reckon with all the wilful Breakers of his Commandments.\n\nQuest. *How shall we do to keep Gods Commandments?*\n\n*Resp.* Beg the Spirit of God. We cannot do it in our own Strength; the Spirit must work in us both the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, to *will and to do,* Phil. 2.13. When the Loadstone draws, the Iron moves; when Gods Spirit draws, then we run in the way of Gods Commandments."},{"number":66,"title":"Of the Commandments","part":null,"questions":[53,54,55,56],"paragraphs":[],"clauses":[],"items":[],"text":"*Exod. 20.7.* Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, *&c.*\n\nThis Commandment has Two Parts; First, A Negative expressed, that we must not take Gods Name in vain, *viz.* Cast any Reflection or Dishonour upon Gods Name. Secondly, An Affirmative imply’d, That we should have a care to Reverence and Honour his Name; but that I shall speak to more fully, when I come to the First Petition in the Lord’s Prayer, *Hallowed be thy Name.* I shall now speak of the Negative expressed in this Commandment, or the Prohibition, *Thou shalt not take the Name of the Lord thy God in Vain.* The Tongue is an unruly Member; all the Parts and Organs of the Body are defiled with Sin, as every Branch of Wormwood is bitter, but the Tongue is *full of deadly Poison, Jam.* 3.8. There is no one Member of the Body doth more break forth into Gods Dishonour, than the Tongue; therefore this Commandment is a Bridle for the Tongue, it is to bind the Tongue to its good Behaviour; *Thou shalt not take the Name of the Lord thy God in vain*: And this Prohibition is back’d with a strong Reason, *For the Lord will not hold him guiltless,* that is, he will not hold him Innocent. Men of Place and Eminency take it hainously to have their Names abused, and will inflict heavy Penalties on the Offenders. *The Lord will not hold him guiltless that taketh his Name in vain*; God looks upon him as a Criminal Person, and he will severely punish him. Well then, the thing to be insisted on, is, that great care must be had, that the Holy and Reverend Name of God, be not prophaned by us, or taken in vain.\n\nQuest. *How many ways may we be said to take Gods Name in vain?*\n\n*Resp.* I. We take Gods Name in vain, when we speak slightly and irreverently of his Name, *Deut.* 28.58. *That thou mayst fear this Glorious and Fearful Name, the Lord thy God.* David speaks of God with Reverence, *Psal.* 50.1. *The Lord, even the most mighty God.* Psal. 83.18. *That Men may know, that thou whose Name alone is* Jehovah, *art the most high over all the Earth.* And the Disciples speaking of Jesus, did hallow his Name, *Luke* 24.19. *Jesus of* Nazareth, *which was a Prophet mighty in Deed and Word before God and all the People.* When we mention the Names of Kings, we give them some Title of Honour, as *Excellent Majesty.* So should we speak of God with such Sacred Reverence as is due to the infinite Majesty of Heaven. When we speak slightly of God or his Works, God interprets it to be a Contempt, and it is a taking his Name in vain.\n\nII. When we profess Gods Name, but do not live answerable to it, it is a taking his Name in vain, *Titus* 1.16. *In Words they profess him, but in Works they deny him.* When Mens Tongues and Lives cross one another; when under a Mask of Profession Men will Lye and Couzen, and be Unclean, these make use of Gods Name to abuse him, they take his Name in vain; *Simulata Sanctitas duplex iniquitas,* Rom. 2.24. *The Name of God is blasphemed among the Gentiles through you.* When the Heathens saw the *Jews,* who professed to be Gods People, to be Scandalous, this made them speak Evil of God, and hate the true Religion for their sakes.\n\nIII. We take Gods Name in vain, when we use Gods Name in Idle Discourse. God is not to be spoken of, but with an Holy Awe upon our Hearts; and to bring Gods Name in at every turn, when we never think of God, to say, *O God,* or *O Christ,* or *As God shall save my Soul,* this is taking Gods Name in vain; and how many are guilty in this kind? Though they have God in their Mouths, they have the Devil in their Hearts. ’Tis a wonder that Fire doth not come out from the Lord and consume them, as it did *Nadab* and *Abihu,* Lev. 10.2.\n\nIV. We take Gods Name in vain, when we worship him with our Lips, but not our Hearts; this is to abuse God. ’Tis the Heart which God calls for, *Prov.* 23.26. *My Son give me thy Heart*; the Heart is the chief thing in Religion, it draws the Will and Affections after it, as the *Primum Mobile* the other Orbs along with it. The Heart is the Incense that perfumes our Holy things; it is the Altar that sanctifies the Offering. Now when we seem to worship God, but withdraw our Heart from him, we take his Name in vain *Isa.* 29.13 *This People draw near me with their Mouth, and with their Lips do honour me, but they have removed their Heart from me.*\n\nFirst, Hypocrites take Gods Name in vain, their Religion is a Lye; they seem to Honour God, but they do not Love him, their Hearts go after their Lusts, *Hos.* 4.8. *They set their Hearts on their Iniquity.* Their Eyes are lifted up to Heaven, but their Hearts are rooted in the Earth, *Ezek.* 33.31. These are Devils in *Samuel*’s Mantle, they take Gods Name in vain.\n\nSecondly, Superstitious Persons take Gods Name in vain. They bring God a few Ceremonies which he never appointed; they bow at Christs Name, and cringe to the Altar, but hate and persecute Gods Image: These take his Name in vain.\n\nV. We take Gods Name in vain, when we pray to him, but do not believe in him. Faith is the great Grace that Honours God, *Rom.* 4.20. *Abraham* being strong in Faith, gave Glory to God; but when we pray to God, but do not mix Faith with our Prayer, we take his Name in vain. I may Pray, (saith a Christian,) but I shall be never the better, I question whether God doth hear, or whether he will grant. This is to dishonour God, and take his Name in vain; this is to make God either an Idol, that he hath Ears and hears not, or a Liar, who promiseth Mercy to the Penitent, but will not make good his Word, *John* 5.10. *He that believeth not, hath made God a Liar.* When the Apostle saith, *How shall they call on him whom they have not believed?* Rom. 10.14. The meaning is, how shall they call on God aright, and not believe in him? But how many do call on God, who do not believe in him? they ask for Pardon, but Unbelief whispers, their Sins are greater than can be forgiven. Thus to Pray and not Believe, is to take Gods Name in Vain, and is an high dishonouring of God, as if he were not such a God as the Word represents him; *Plenteous in Mercy to all that call upon him,* Psal. 86.5.\n\nVI. We take Gods Name in vain, when we in any kind abuse and prophane his Word. Now the Word of God is prophaned, First, In General, when Prophane Men meddle with it. It is unseemly and unbecoming a Wicked Man, to talk of Sacred things, of Gods Providence, and the Decrees of God and Heaven; it was very distastful to Christ, to hear the Devil quote Scripture, *It is written.* To hear a Wicked Man that wallows in Sin, talk of God and Religion, is offensive, it is the taking Gods Name in vain. When the Word of God is in a Drunkards Mouth, it is like a Pearl hung upon a Swine. Under the Law, the Lips of the Leper were to be covered, *Lev.* 13.45. The Lips of a Prophane Drunken Minister ought to be covered; he is unfit to speak of Gods Word, because he takes Gods Name in vain. But Secondly, More particularly, they prophane Gods Word, and take his Name in vain,\n\n1\\. That speak Scornfully of Gods Word, 2 *Pet.* 3.4. *Where is the Promise of his Coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation.* As if they had said, here is much adoe the Preachers make about the Day of Judgment, when all must be called to account for their Works; but where is the appearing of that Day? We see things keep their Course, and continue as they were since the Creation; thus they speak scornfully of Scripture, and did take God’s Name in vain. If Sentence be not speedily executed, Men scorn and deride, but *Prov.* 19.29. *Judgments are prepared for Scorners.*\n\n2\\. That speak Jestingly. Such are they who sport and play with Scripture; ’tis playing with Fire. Some cannot be merry unless they make bold with God; they make the Scripture an Harp to drive away the Spirit of Sadness. *Eusebius* relates of one who took a piece of Scripture to jest with, God struck him with Phrensie. To play with Scripture, shews a very prophane Heart. Some will rather lose their Souls than lose their Jest: These are guilty of taking God’s Name in vain. Tremble at it: Such as mock at Scripture, God will mock at their Calamity, *Prov.* 1.26\n\n3\\. They abuse Gods Word, and take his Name in vain, that bring Scripture to countenance any Sin. The Word which was written for the suppressing of Sin, some bring it for the defending of Sin. For instance, First, If we tell a Covetous Man of his Sin, that Covetousness is Idolatry, he will bring Scripture to maintain his Sin: Hath not God bid me live in a Calling? *Six Days shalt thou Labour.* Hath not God said, that *He who provides not for his Family, is worse than an Infidel*? Thus he goes to support his Covetousness with Scripture. *Resp.* It is true, God hath bid thee take pains in a Calling, but not hurt thy Neighbour; he hath bid thee provide for thy Family, but not by oppression, *Lev.* 25.14. *Ye shall not Oppress one another.* He hath bid thee look after a Livelihood, but not with the neglect of thy Soul: He hath bid thee lay up thy Treasure in Heaven, *Mat.* 6.20. He hath commanded thee to lay out, as well as lay up; to sow Seeds of Charity on the Backs and Bellies of the Poor, which perhaps thou neglectest. So that to bring Scripture to uphold thee in thy Sin, is an high prophaning of Scripture, and a taking of Gods Name in vain. Second Instance, if we tell a Man of his inordinate Passions, that he may be Drunk as well with rash Anger as Wine; he will bring Scripture to justifie it: Doth not the Word say, *Be Angry and Sin not, Ephes.* 4.26. ’Tis true, that Anger is good, which is mixed with Zeal; then Anger is without Sin, when it is against Sin. But thou dost Sin in thy Anger, thou speakest unadvisedly with thy Lips, thy Tongue is set on Fire of Hell, and to bring Scripture to defend thy Sin, is to prophane Scripture, and to take Gods Name in vain.\n\n4\\. They abuse the Word, and take Gods Name in vain, who adulterate the Word, and wrest it in a wrong Sense. Such are Hereticks, who put their own gloss upon Scripture, and make it speak that which the Holy Ghost never meant. For instance, First, When we expound those Texts Literally, which are meant Figuratively. Thus the Pharisees were guilty, when God said in the Law, *Thou shalt bind the Commandments for a sign upon thy Hand, and they shall be as Frontlets between thine Eyes,* Deut. 6.8. The Pharisees took it in the Literal Sense, they got Two Scrolls of Parchment, wherein they wrote the Two Tables, putting one on their Left Arms, and binding the other to their Eye-brows: Thus they wrested the Scripture, and took Gods Name in vain. That Scripture was to be understood Spiritually, and by a Figure; God meant by binding his Law upon their Hands, that they should meditate in his Law, and put it in practice. And so the Papists expound that Scripture, *This is my Body,* Literally, of the very Body of Christ; then when Christ gave the Bread, he should have had Two Bodies, one in the Bread, and the other out of the Bread; whereas Christ meant it Figuratively, It is a sign of my Body. Thus they by wresting the Scripture to a wrong Sense, prophane it, and take Gods Name in vain. Secondly, When we expound those Scriptures Figuratively and Allegorically, which the Holy Ghost means Literally. For example, Christ said to *Peter, launch out into the Deep, and make a Draught,* Luke 5.4. This Text is spoken in a plain Literal Sense, of Launching out the Ship; but the Papists take it in a Mystical and Allegorical. This Text proves say they, That the Pope which is *Peter*’s Successor, shall launch forth and catch the Ecclesiastical and Political power over the West Parts of the World; this say they, was meant when Christ bad *Peter* launch out into the Deep. But I think the Papists have launched out too far beyond the meaning of the Text. When Men strain their Wits, to wrest the Word to such a Sense as pleaseth them, they do profane Gods Word, and highly take his Name in vain.\n\nVII. We take Gods Name in vain, when we swear by his Name. Many seldom name God’s Name but in Oaths; for this Sin the Land Mourns, *Mat.* 5.34. *Swear not at all*; that is, Rashly and Sinfully, so as to take Gods Name in vain; not but that in some cases it is lawful to take an Oath before a Magistrate, *Deut.* 6.13. *Thou shalt fear the Lord thy God, and serve him, and Swear by his Name,* Heb. 6.16. An Oath for Confirmation, is an end of all strife. But when Christ saith, *Swear not at all*; he forbids such a Swearing as takes Gods Name in vain. There is a Three-fold Swearing forbidden.\n\n1\\. Vain Swearing, when Men in their ordinary Discourse let fly Oaths. Some will go to excuse their Swearing. It is a course Wool that will take no Dye, and a bad Sin indeed that hath no Excuse.\n\n*Excuse* 1. I swear little trifling Oaths, as *Faith,* or *by the Mass. Resp.* The Devil hath Two false Glasses which he sets before Mens Eyes, the one is a little Glass, in which the Sin appears so small, that it can hardly be seen; this Glass the Devil sets before Mens Eyes when they are going to commit Sin; the other is a great Multiplying Glass, wherein Sin appears so big that it cannot be forgiven: The Devil sets this before Mens Eyes when they have sinned. Thou that sayest, Sin is small, when God shall open the Eye of thy Conscience, then thou wilt see it great, and be ready to despair. But to answer this Plea, thou sayest, they are but small Oaths; but Christ forbids Vain Oaths, *Swear not at all*: If God will reckon with us for Idle Words, shall not Idle Oaths be put in the Account Book?\n\n*Excuse* 2. But I swear to the Truth. See how this Harlot-Sin would paint it self with an Excuse. *Resp.* 1. Though it be true, yet if it be a Rash Oath, ’tis Sinful. Besides 2. He that swears commonly, it cannot be avoided but sometimes he may swear more than is true; as where much Water runs, some Gravel or Mud will pass along with the Water; so where there is much Swearing, some Lies will run along with the Oaths.\n\n*Excuse* 3. But I shall not be believed, unless I seal up my Word with an Oath. *Resp.* 1. A Man that is Honest, will be believed without an Oath, his bare Word carries Authority with it, and is as good as Letters Testimonial. 2. I answer, He who swears, the more he swears, the less others will believe him: *Juras credit minus,* Thou art a Swearer. Another thinks an Oath weighs very light with thee, thou carest not what thou swearest; and the more thou swearest, the less he believes thee: He will trust thy Bond, but not thy Oath.\n\n*Excuse* 4. But it is a Custom of Swearing I have gotten, and I hope God will forgive me. *Resp.* Though among Men, custom Carries it, and is pleadable in Law, yet it is not so in the case of Sin; Custom here is no Plea. Thou hast got an habit of Swearing, and canst not leave it, is this an Excuse? Is a thing well done, because it is commonly done? This is so far from being an Excuse, that it is an Aggravation of Sin. As if one that had been accused for Killing a Man, should plead with the Judge to spare him, because it was his Custom to Murder; this is an Aggravation of the Offence, so it is here: Therefore all Excuses for this Sin of Vain-Swearing are taken away. Dare not to live in this Sin, it is a taking Gods Name in vain.\n\n2\\. Vile Swearing, Horrid prodigious Oaths not to be named. Swearers like Mad Dogs, fly in the Face of Heaven, and when they are angred, spue out their blasphemous Venom on Gods Sacred Majesty. Some in Gaming, when things go cross, and the Dice run against them, their Tongues run as fast against God in Oaths and Curses: And tell them of their Sin, go to bring home these Asses from going astray, and it is but pouring Oyl on the Flame, they will swear the more. St. *Austin* saith, *They do no less Sin who blaspheme Christ now in Heaven, than the* Jews *did, who Crucified him upon Earth.* Swearers prophane Christs Blood, and tear his Name. An Harlot told her Husband, that of her Three Sons, there was but one of them his; the Father dying, desired the Executors to find out which was the true natural Son, and all his Estate he bequeathed to him. The Father being dead, the Executors set up his Corps against a Tree, and delivered to every one of these Three Sons a Bow and Arrows, telling them, that he who could shoot nearest the Fathers Heart should have all the Estate; the Two Bastard Sons shot as near as they could to his Heart, but the Third did feel nature so work in him, that he refused to shoot at his Fathers Heart: Whereupon the Executors judged him to be the true Son, and gave all the Estate to him. Such as are the true Children of God, fear to shoot at him; but such as are Bastards and not Sons, care not, though they shoot at him in Heaven with their Oaths and Curses. And which makes Swearing yet more heinous is, when Men have resolved upon any wicked Action, they bind themselves with an Oath to do it; such were they, *Acts* 23.12. who bound themselves with an Oath and Curse to kill *Paul.* To commit Sin is bad enough, but to swear we will commit Sin, is an high Prophaning Gods Name, and is as it were to call God to approve our Sin.\n\n3\\. *Forswearing:* This is an Heaven-daring Sin, *Lev.* 19.12. *Ye shall not swear by my name falsly, neither shall ye prosane my name.* Perjury is a calling God to witness to a Lye. It is said of *Philip* of *Macedon,* he would Swear and Unswear, as might stand best with his Interest, *Jer.* 4.2. *Thou shalt swear the Lord liveth in Truth, in Judgment, and in Righteousness.* In *Righteousness,* therefore it must not be an unlawful Oath: In *Judgment,* therefore it must not be a rash Oath: In *Truth,* therefore it must not be a false Oath. Among the *Scythians,* if a Man did Forswear himself, he was to have his Head stricken off: Because if Perjury were allowed, there would be no living in a Common-wealth, it would take away all Faith and Truth among Men. The Perjurer is in as bad a case as the Witch, for by a false Oath he binds his Soul fast to the Devil. In *Forswearing,* or taking a *false Oath* in a Court, there are many Sins link’d together; *Plurima peccata in uno.* For besides the taking Gods name in vain, the Perjurer is a Thief, by his false Oath he robs the Innocent of his Right: He is a Perverter of Justice: He doth not only sin himself, but occasions the Jury to give a false Verdict, and the Judge to pass an unrighteous Sentence. And sure Gods Judgments will find him out. When Gods flying Roll or Curse goes over the face of the Earth, into whose House doth it enter? *Into the house of him that swears falsly: And it shall consume the timber and stones of his house,* Zech. 5.4. *Beza* relates of a Perjurer, That he had no sooner taken a false Oath, but he was immediately struck with an Apoplexy, and never spake more, but died. O tremble at such horrid Impiety.\n\nVIII. We highly take Gods Name in vain, when we prefix Gods name to any wicked Action. I say, the mentioning of God in a wicked Design, is taking his name in vain, 2 *Sam.* 15.7. *I pray* (saith *Absalom) let me pay my vow which I vowed to the Lord, in* Hebron. This pretence of paying his Vow made to God, was only to colour over his Treason, *ver.* 10. *When ye hear the sound of the Trumpet, ye shall say,* Absalom *reigns.* When any wicked Action is baptised with the name of Religion, this is taking Gods Name in vain. Herein the Pope is guilty highly when he sends out his Bulls of Excommunication or Curses against the Christians, he begins with *In nomine Domini: In the name of God.* What a provoking Sin is this! It is to do the Devils work, and put Gods name to it.\n\nIX. We take God Name in vain, when we use our Tongues any way to the Dishonour of Gods Name, as when we use Railing, or Curse in our Passions: Especially when we wish a Curse upon our selves, if a thing be not so, when we know it to be false. I have read of one who wished his Body might rot if that which he said was not true; and soon after his Body rotted, and he became a loathsom Spectacle.\n\nX. We take Gods Name in vain, by *Rash and Unlawful Vows.* There is a good Vow, when a Man binds himself by Vow to do that which the Word binds him to; as if he be Sick, he Vows if God restore him, he will live a more strict holy Life, *Psal.* 66.13. *I will pay thee my vows, which my lips have uttered when I was in trouble.* But *Voveri non debet quod Deo displicet*: Such a Vow should not be made, as is displeasing to God: As to vow voluntary Poverty, as your Friers; or to vow to live in Nunneries. *Jephtha*’s Vow was rash and unlawful; he vowed to the Lord to Sacrifice that to him which he met with next, and it was his Daughter, *Judges* 11.31. He did ill to make the Vow, and worse to keep it: He became guilty of the Breach of the Third and Sixth Commandment.\n\nXI. When we speak evil of God, now we take his name in vain, *Numb.* 21.5. They spake against God. Quest. *How do we speak against God? Resp.* When we murmur at his Providences, as if he had dealt hardly with us. Murmuring is the accusing of Gods Justice, *Gen.* 18.25. *Shall not the Judge of all the earth do right?* Murmuring springs from a bitter Root, it comes from Pride and Discontent: It is a Reproaching of God, and an high taking his name in vain. It is such a Sin as God cannot bear, *Numb.* 14.27. *How long shall I bear with this people that murmur against me?*\n\nXII. And lastly, We take Gods name in vain when we falsifie our Promise. To say, if God spare us life we will do this, and never intend it. Our Promise should be Sacred and Inviolable; but if we make no reckoning to make a Promise, and mention Gods name in it, yet never intend to keep it, it is a double Sin, it is telling a Lye, and taking Gods name in vain. I should come now to the Affirmative implied▪ But hereafter—\n\n*Use.* Take heed of taking Gods name in vain any of these ways. Remember this Commination or Threatning in the Text, *The Lord will not hold him guiltless.* Here is a *Meiosis,* less is said and more intended: He *will not hold him guiltless,* that is, he will be severely avenged on such an one. *The Lord will not hold him guiltless.* Here the Lord speaks after the manner of a Judge who holds the Court of Assize. The Judge here is God himself, the Accusers Satan and a Mans own Conscience: The Matter of Fact is, *Taking Gods name in vain*; and the Malefactor accused is found guilty and Condemned, *The Lord will not hold him guiltless.* Methinks these words, *The Lord will not hold him guiltless,* may set a Lock upon our Lips, and make us afraid of speaking any thing that may redound Dishonour upon God, or may be a taking his Name in vain. *The Lord will not hold him guiltless*: It may be Men may hold such Guiltless, when they Curse, Swear, speak Irreverently of God: Men may hold them Guiltless, let them alone, not punish them. If one takes away anothers good Name, he shall be sure to be punished; but if he takes away Gods good Name, where is he that doth punish him? He that Robs anothers Goods, shall be put to Death; but he that Robs God of his Glory, by Oaths and Curses, he is spared; but God himself will take the Matter into his own hand, and he will punish him who takes his Name in vain.\n\n1\\. Sometimes God punisheth Swearing and Blasphemy in this Life. 1. *Swearing.* In the Country of *Samurtia,* there arose a Tempest of Thunder and Lightning: A Soldier burst forth into Swearing, but the Tempest tearing up a great Tree by the Roots, it fell upon him and crushed him to pieces. The *German* History relates of a Youth who was given to Swearing, and did use to invent new Oaths; the Lord sent a Canker into his Mouth, which did eat out his Tongue, whereupon he died. 2. *Blasphemy.* He who did Blaspheme God, the Lord caused him to be stoned to death, *Lev.* 24.11, 23. *The Israelitish womans Son blasphemed the name of the Lord and cursed. And* Moses *spake to the People of* Israel, *that they should bring forth him that had cursed, and stone him with stones. Olympias* an Arian Bishop, Reproached and Blasphemed the Sacred Trinity; whereupon he was suddenly stricken with three Flashes of Lightning which burned him to Death. *Felix,* an Officer of *Julian,* seeing the Holy Vessels which were used in the Sacrament, said in Scorn of Christ, *See what precious Vessels the Son of* Mary *is served withall.* Soon after he was taken with a Vomiting of Blood out of his Blasphemous Mouth, whereof he died.\n\n2\\. Or if God should not execute Judgment on the Profaners of his Name in this Life, yet their Doom is to come; God will not remit their Guilt, but deliver them to Satan the Goaler, to torment them for ever. If God justifie a Man, who shall condemn him? but if God condemn him, who shall justifie him? If God lay a Man in Prison, where shall he get Bail or Main-prize? God will take his full blow at the Sinner in Hell, *Heb.* 10.31. *It is a fearful thing to fall into the hands of the living God.*"},{"number":67,"title":"Sabbath-Holiness","part":null,"questions":[57,58,59,62],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 8. Remember the Sabbath-Day to keep it Holy. Six Days shalt thou labour, and do all thy Work. But the Seventh Day is the Sabbath of the Lord thy God: in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-Servant, nor thy Maid-servant, nor thy Cattel, nor thy Stranger that is within thy Gates. For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day: Wherefore the Lord blessed the Sabbath-Day, and hallowed it.\n\nThis Commandment was engraven in Stone by God’s own Finger, and it will be our Comfort to have it engraven in our Hearts.\n\nThe Sabbath-Day is set apart for God’s Solemn Worship, it is God’s Enclosure, and it must not be alienated to common Uses. The Lord hath set a Preface before this Commandment, he hath put a *Memento* to it, *Remember,* to keep the *Sabbath-Day* holy. This Word *Remember,* shows, that we are apt to forget Sabbath-Holiness, therefore we need a *Memorandum* to put us in mind of sanctifying this Day.\n\nI shall explain the Words.\n\nI. Here is a Solemn Command, *Remember the Sabbath-Day to keep it holy.* II. Many Cogent Arguments to induce us to observe the Command.\n\nI. In the Command, 1. The *Matter* of it, *viz.* The sanctifying of the Sabbath, which Sabbath-Sanctification consists in two things.\n\n*First,* In resting from our own Works.\n\n*Secondly,* In a Conscientious Discharge of our Religious Duties.\n\n2\\. The *Persons* to whom the Command of sanctifying the Sabbath is given, (1.) Either *Superiours,* and they are 1*st.* More *Private,* as Parents and Masters. Or, 2*ly.* More *Publique,* as *Magistrates.* Or, (2.) *Inferiours.* First, *Natives,* as Children and Servants, *Thy Son and thy Daughter, thy Man-Servant and thy Maid Servant.* Secondly, *Foreigners, The Stranger that is within thy Gates.*\n\nII. The Cogent Arguments to obey this Command of keeping Holy the Sabbath, 1. From the *Rationality* of it —*Six Days shalt thou labour, and do all thy Work:* As if God had said, I am not an hard Master, I do not grutch thee time to look after thy Calling, and to get an Estate. I have given thee Six Days, Six to do all thy Work in, and have taken but one Day for my self: I might have reserved Six Days for my self, and allowed thee but one; but I have given thee Six Days for the Works of thy Calling, and have taken but One Day for my own Service; therefore it is equal and rational, that thou shouldst set this Day in a special manner apart for my Worship.\n\n2\\. The Second Argument is taken from, 2*ly.* The *Justice* of it. *The Seventh Day is the Sabbath of the Lord thy God*: As if God had said, The Sabbath-Day is my Due, I challenge a special Right in it, and none hath any thing to do to lay claim to it. He who robs me of THIS DAY, and puts it to common Uses, is a Sacrilegious Person, he steals from the Crown of Heaven, and I will in no wise hold him guiltless.\n\n3\\. The Third Argument for sanctifying the Sabbath, is taken from God’s own Pattern, he *rested the Seventh Day.* As if the Lord should say, Will not you follow my Pattern? Having finished all my Works of Creation, I rested the Seventh Day. So you having done all your *Secular Work* on the Six Days, you should now cease from the Labour of your Calling, and Dedicate the Seventh Day to the Lord as a Day of Holy Rest.\n\n4\\. The Fourth Argument for Sabbath-Sanctification, is taken *ab Vtili,* from the *Benefit* which redounds from a Religious Observation of the Sabbath. *The Lord blessed the Seventh-Day and hallowed it:* It is not only a Day of God’s Benediction, God did not only appoint the Seventh-Day, but he *blessed* the Seventh Day. The Sabbath-Day is not only a Day of *Honour* to God, but a Day of *Blessing* to us; it is not only a Day wherein we give God Worship, but a Day wherein he gives us Grace; on this Day a Blessing drops down from Heaven. This is a great Argument for the keeping the Sabbath-Day Holy: God is not benefited by it, we cannot add one Cubit to his Essential Glory; but we our selves are advantaged: The Sabbath-Day religiously observed, entails a Blessing upon our Souls, our Estate, our Posterity. As the not keeping this Day Holy brings a Curse, *Jer.* 17.27. God curseth a Man’s Blessings, *Mal.* 2.2. The Bread which he eats is poysoned with a Curse: So the Conscientious Observation of the Sabbath, brings all manner of Blessings with it. These are the Arguments to induce Sabbath-Sanctification. And so I have divided the Commandment into its several Parts, and explained the Sence of it.\n\nThe thing I would have you observe is, That this Commandment about keeping the Sabbath, was not abrogated with the Ceremonial Law, but it is purely *Moral,* and the Observation of the Sabbath is to be continued to the end of the World. Where can we show that God hath given us a Discharge from keeping one Day in seven? So that I say, this fourth Commandment is *Moral,* and obligeth Christians to the perpetual Commemoration and Sanctification of the Sabbath.\n\n*Quest. Why God hath appointed a Sabbath?*\n\n*Ans.* 1. In respect of *Himself*; it is requisite that God should reserve one Day in Seven for his own immediate Service, that hereby he might be acknowledged to be the great Plenipotentiary or Sovereign Lord, who hath Power over us both to command Worship, and appoint the Time when he will be worshipped.\n\n2\\. In respect *of Vs.* The Sabbath-day makes for our *Interest,* it promotes *Holiness* in us. The business on the Week-Day makes us too forgetful of God and our Souls; the Sabbath brings God into our Remembrance. When the Dust of the World falling hath clogg’d the Wheels of our Affections, that they would scarce move towards God, the Sabbath comes and oyls the Wheels of our Affections, and now they move swiftly in Religion: Therefore God hath appointed a Sabbath to ripen our Holiness. On this Day the Thoughts contemplate Heaven, the Tongue speaks of God, and is as the *Pen of a ready Writer*; now the Eyes drop Tears, now the Soul burns in Love. When the Heart was all the Week frozen, now on the Sabbath it is melted with the Word. The Sabbath is a Friend to Religion, it files off the Rust of our Graces, it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker.\n\nI should in the next place show you the *Modus,* or Manner how we should keep the Sabbath-Day Holy. But before I come to that, I shall propound a great Question, *viz.*\n\nQu. *How comes it to pass that we do not keep the Seventh Day Sabbath, as it was in the Primitive Institution, but have changed it to another Day?*\n\n*Ans.* The old Seventh-day Sabbath (which was the Jewish Sabbath) is abrogated, and in the room of it, the first Day of the Week, which is the *Christian Sabbath,* succeeds. The *Morality* or *Substance* of the Fourth Commandment, doth not lie in keeping the *Seventh* Day *precisely,* but in keeping one Day in Seven, which *God* hath appointed.\n\nQu. *But how comes the First Day in the Week to be substituted in the room of the Seventh Day?*\n\n*Ans.* Not by Ecclesiastical Authority. The Church (saith Mr. *Perkins*) hath no power to Ordain a Sabbath. But,\n\n1\\. The Change of the Sabbath from the Last Day of the Week to the First, was by Christ’s own *Appointment.* Christ is *Lord of the Sabbath, Mark* 2.28. And who shall appoint a Day, but he who is Lord of it? He made this Day, *Psalm* 118.24. *This is the Day which the Lord hath made. Arnobius* and the Current of Expositors understand it of our Christian Sabbath, and it is called 〈 in non-Latin alphabet 〉, the *Lords Day, Rev.* 1.10. As it is called the *Lord’s Supper,* because of the Lords instituting the Bread and Wine, and setting it apart from a common Use to a more special and Sacred Use: So it is called the Lords Day, because of the Lord’s Instituting it, and setting it apart from common Days to his special Worship and Service. Christ arose on the First Day of the Week out of the Grave, and appeared twice on this Day to his Disciples, *John* 20.19, 26. which was to intimate to the Disciples (saith *Austin* and *Athanasius*) that he transferred the Jewish Sabbath to the Lord’s Day.\n\n2\\. The keeping of the First Day, (which is the Lord’s Day) was the Practice of the Apostles, 1 *Cor.* 16.2. *Acts* 20.7. *On the first Day of the Week, when the Disciples came together to break Bread, Paul Preached to them.* Here was both Preaching and Breaking of Bread on this Day. *Austin,* and *Innocentius,* and *Isidore,* make the keeping of our Gospel-Sabbath to be an Apostolical *Sanction,* and affirm that by Vertue of the Apostles Practice, *this* Lord’s Day is to be sequestred and set apart for Divine Worship. What the Apostles did, they did it by Divine Authority, for they were inspired by the Holy Ghost.\n\n3\\. Besides, the Primitive Church had the Lord’s Day, which we now Celebrate in High Estimation. It was a great Badge of their Religion to observe this Day. *Ignatius* the most ancient Father, who lived in the time of St. *John* the Apostle, hath these Words, *Let every one that loveth Christ, keep holy the First Day of the Week, the Lord’s Day.* This Day hath been observed by the Church of Christ above Sixteen Hundred Years, as Learned *Bucer* notes. Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath.\n\nNow there is a *Grand Reason* for changing of the Jewish Sabbath to the Lord’s Day, because this puts us in Mind of the *Mystery of our Redemption by Christ.* The Reason why God did institute the Old Sabbath, was, Because God would have it kept as a Memorial of the Creation: But the Lord hath now brought the First Day of the Week in the room of it, in memory of a more Glorious Work than *Creation,* and that is *Redemption.*\n\nGreat was the Work of *Creation,* but greater was the Work of *Redemption.* As it was said, *Hag.* 2.9. *The Glory of the Second Temple was greater than the Glory of the First Temple*: So the Glory of the Redemption was greater than the Glory of the Creation. Great Wisdom was seen in the curious making us, but more miraculous Wisdom in saving us. Great Power was seen in bringing us out of nothing, but greater Power in helping us when we were worse than nothing. It *cost more* to redeem us than to create us. In the Creation there was but *speaking a Word, Psal.* 148.5. In the Redeeming us there was *shedding of Blood,* 1 Pet. 1.18, 19. *The Creation was the Work of God’s Fingers,* Psal. 8.3. *Redemption was the Work of his Arm,* Luke 1.5. In the Creation▪ God gave us *our selves,* in the Redemption he gave us *Himself*: By Creation we have a Life in *Adam,* by Redemption we have a Life in *Christ, Col.* 3.3. By Creation we had a right to an Earthly Paradise, by Redemption we have a Title to an Heavenly Kingdom. So that well might Christ change the Seventh Day of the Week into the First, because this Day puts us in mind of our *Redemption,* which is a more glorious Work than the *Creation.*\n\n*Vse.* The Use I shall make is, That we should have this Christian Sabbath we now Celebrate in high Veneration. The Jews call’d the Sabbath, *Desiderium Dierum, The Desire of Days,* and the *Queen* of Days. It is a Day of sweet Rest. This Day we must call a *Delight, the Holy of the Lord, Honourable,* Isa. 58.13. Mettal that hath the King’s Stamp upon it is Honourable, and of great value. God hath set his Royal Stamp upon the Sabbath: *It is the Sabbath of the Lord,* this makes it Honourable. This Day we should look upon as the best Day in the Week. What the *Phoenix* is among the Birds, what the Sun is among the Planets, that the Lord’s Day is among other Days. This *is the Day* which the Lord *hath made, Psal.* 118.24. God hath made *all the Days,* but he hath *blessed this.* As *Jocob* got the Blessing from his Brother, so the Sabbath hath got the Blessing from all the other Days in the Week. The Sabbath is a Day in which we converse in a special manner with God. The Jews call’d the Sabbath, *Dies Lucis, A Day of Light*; on this Day the Sun of Righteousness shines upon the Soul. The Sabbath is the Market-day of the Soul, the Cream of Time; this is the Day of Christ’s rising out of the Grave, and the Holy Ghosts descending upon the Earth. This Day is perfum’d with the sweet Odour of Prayer, which goes up to Heaven as Incense. This Day the Manna falls, that Angels Food; this is the Soul’s Festival Day; on this Day all the Graces act their Part: The other Days of the Week are most employed about *Earth,* this Day about *Heaven*: Then you gather Straw, now Pearl. Now Christ takes the Soul up into the Mount, and gives it transfiguring Sights of Glory. Now Christ leads his Spouse into the Wine-Cellar, and displays the Banner of his Love; now he gives her his *Spiced Wine,* and the *Juice* of the *Pomegranate,* Cant. 8.2. The Lord doth usually reveal himself more to the Soul on this Day. The Apostle *John* was in the Spirit on the Lord’s Day, *Revel.* 1.10. He was carried up in Divine Raptures towards Heaven. This Day a Christian is in the Altitudes, he walks with God, and takes as it were a turn with him in Heaven, 1 *Joh.* 1.3. On *this Day* holy Affections are quickened: The Stock of Grace is improved, Corruptions are weakened. On this Day Satan falls like Lightning before the Majesty of the Word. Christ wrought most of his Miracles upon the Sabbath: So he doth now. The dead Soul is raised; the Heart of Stone is made Flesh. How should this Day be highly esteemed, and had in Reverence! This Day is more precious than *Rubies,* God hath anoynted this Day with the Oyl of Gladness above its Fellows. On the Sabbath we are doing Angels Work, our Tongues are tuned to God’s Praises. This Sabbath on Earth is a Shadow and Type of that Glorious Rest and Eternal Sabbath we hope for in Heaven, when God shall be the Temple, and the Lamb shall be the Light of it, *Rev.* 21.22, 23."},{"number":68,"title":"Sabbath-Holiness","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 9, 10. Six Days shalt thou labour and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, *&c.*\n\n*Six Days shalt thou labour*—God would not have any live out of a Calling; Religion seals no Warrant for Idleness. ’Tis as well a Duty to labour *Six Days,* as to keep *Holy Rest* on the Seventh Day; *Six Days shalt thou labour.* 2 *Thess.* 3.11. *We hear there are some among you walking Disorderly, 〈 in non-Latin alphabet 〉, working not at all.* Now *them that are such we command and exhort by our Lord Jesus, that with Quietness they work and eat their own Bread.* A Christian must not only mind *Heaven,* but his *Calling.* While the Pilot hath his Eye to the Star, he hath his Hand to the Stern. Without labour the Pillars of a Common-wealth will dissolve, and the Earth will be like the Sluggards Field, over-run with Briars, *Prov.* 24.31. *Adam* in *Innocency,* tho he was the Monarch of the World, yet God would not have him idle, but he must dress and till the Ground, *Gen.* 2.15. Piety doth not exclude Industry. *Six Days shalt thou labour.* Standing Water putrifies. The Inanimate Creatures are in Motion: The Sun goes its Circuit, the Fountain runs, the Fire sparkles: And Animate Creatures; *Solomon* sends us to the Ant and Pismire to learn Labour, *Prov.* 6.6. *Chap.* 30.35. The Bee is the Emblem of Industry; some of the Bees trim the Honey, others work the Wax, others frame the Comb, others lie Sentinel at the Door of the Hive to keep out the Drone. And shall not Man much more inure himself to labour? That Law in Paradise was never yet repealed, *In the Sweat of thy Brows shalt thou eat Bread,* Gen. 3.19. Such Professors are to to be disliked, who talk of living by *Faith,* but live out of a Calling. They are like the Lillies which *toil not, neither do they spin,* Mat. 6.28. ’Tis a Speech of Holy and Learned Mr. *Perkins, Let a Man be endued with excellent Gifts, and hear the Word with Reverence, and receive the Sacrament, yet if he practise not the Duties of his Calling, all is but Hypocrisie.* What is an idle Person good for? What benefit is there of a Ship that lies always on the shore? Or of Armour that hangs up and rusts? To live out of a Calling, exposeth a Person to *Temptation. Melancton* calls Idleness *Balneum Diaboli,* the *Devil’s Bath,* because he bathes himself with delight in an idle Soul. We do not use to sow Seed in ground when it lies fallow; but Satan sows most of his Seed of Temptation in such Persons as lie fallow, and are out of a Calling. Idleness is the Nurse of Vice. *Seneca* an Heathen could say, *Nullus mihi per Otium Dies exit: No Day passeth me without some labour.* An idle Person stands for a Cypher in the World, and God writes down no Cyphers in the Book of Life. We read in Scripture of eating the *Bread of Idleness,* Prov. 31.27. and drinking the *Wine of Violence,* Prov. 4.17. It is as well a sin to *eat the Bread of Idleness,* as to *drink the Wine of Violence.* An idle Person can give no account of his Time. Time is a Talent to trade with, both in our Particular and General Calling. The slothful Person *hides his Talent in the Earth,* he doth no good, his Time is not *lived* but *lost.* An idle Person lives *unprofitably,* he *cumbers the ground*: God calls the *slothful* Servant *wicked, Mat.* 25.26. *Thou wicked and slothful Servant. Draco,* whose Laws were written in Blood, deprived them of their Life, who would not work for their Living. In *Hetruria* they caused such Persons to be banished. Idle Persons live in the Breach of this Commandment, *Six Days shalt thou labour*: Let them take heed they be not banished Heaven. A Man may as well go to Hell for not working in his Calling, as for not Believing. So I pass to the next.\n\nBut *The Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work.*\n\nHaving spoken already of the Reasons of sanctifying the Sabbath, I come now to that Question:\n\nQuest. *In what manner we are to sanctifie the Sabbath?*\n\n*Resp.* 1. *Negatively,* we must do no Work in it; that is expressed in the Commandment, *In it thou shalt do no manner of Work.* God hath enclosed this Day for himself, therefore we are not to lay it common by doing any Civil Work. As *Abraham* when he went to sacrifice, left his Servant and the Ass at the bottom of the Hill, *Gen.* 22.5. So when we are to Worship God this Day, we must leave all worldly business behind, leave the Ass at the Bottom of the Hill. And as *Joseph* when he would speak with his Brethren, thrust out the *Egyptians*; so when we would converse with God this Day, we must thrust out all earthly Employments. The Lord’s Day is a Day of *Holy Rest,* all secular Works must be forborn and suspended, it is a prophaning the Day. *Nehem.* 13.15. *In these days saw I in Judah some treading Wine-presses on the Sabbath, and bringing in Sheaves, as also Wine-Grapes and Figs, and all manner of Burdens which they brought into Jerusalem on the Sabbath-day, and I testified against them. Thou I contended with the Nobles of Judah, and said to them, What evil thing is this that ye do, and* prophane *the Sabbath-Day.* It is Sacriledge to rob that Time for Civil Work, which God hath Dedicated and set apart for his Worship. He that converts any time of the Sabbath to worldly business, is a worse Thief than he who robs on the High-way; for such a Thief does but rob Man, but this Thief robs God, he robs him of his Day. The Lord forbad Manna to be gathered on the Sabbath, *Exod.* 16. One would think that might have been dispens’d with; for Manna was the *Staff of their Life*; and the time when Manna fell was *early,* between Five and Six in the morning; so that they might have gathered it betimes, and all the rest of the Sabbath they might have employed in God’s Worship: And besides, they needed not to have taken any great Journey for Manna, for it was but stepping out of their Doors, and it fell about their Tents; yet they might not gather Manna on the Sabbath; and but for purposing to gather it, God was very angry, *Exod.* 16.27, 28. *There went out some of the People on the Seventh Day to gather, and they found none, and the Lord said, How long refuse ye to keep my Commandments and my Laws?* Surely the anoynting Christ when he was dead was a commendable Work; but *Mary Magdalen,* and *Mary* the Mother of *James,* tho’ they had prepared sweet Oyntments to anoint the dead Body of Christ, yet they came not to the Sepulchre to embalm him till the Sabbath was past, *Luke* 23.56. *They rested on the Sabbath-day, according to the Commandment.* The Hand cannot be busied on the Lord’s Day, but the Heart will be defiled. The very Heathens by the Light of Nature would not do any *Secular Work,* in that time which they had set apart for the Worship of their False Gods. *Clem. Alexandrinus* reports of one of the Emperors of *Rome,* that on the Day of set Worship for his Gods, he did forbear Warlike Affairs, and did spend that time in his Devotion. To do servile Work on the Sabbath, shows an irreligious Heart, and highly affronts God. To work servile Work this Day, is to follow the Devils Plough; it is to debase the Soul. God hath made this Day on purpose to raise the Heart up to Heaven, to converse with God, to do Angels Work; and to be employed in earthly Work, is to degrade the Soul of it’s Honour. God will not have his Day intrenched upon, or defiled in the least thing. The Man that gathered sticks on the Sabbath, God would have him stoned, *Numb.* 15. One would think that a small thing, to pick a few sticks to make a Fire; but God would not have his Day violated in the smallest matters. Nay, that Work which had a reference to a religious Use, might not be done on the Sabbath, as the hewing of stones for the building of the Sanctuary: *Bezaleel,* who was to cut the stones, and carve the Timber out for the Sanctuary, yet he must forbear it on the Sabbath, *Exod.* 31.15. A Temple is the place of God’s Worship, but it were a sin to build a Temple upon the Lord’s Day. This is keeping the Sabbath-day holy Negatively, in doing no servile Work. Yet *Caution*: Not but that Works of Necessity and Charity may be done on this day. God in these cases will have *Mercy* and not *Sacrifice.*\n\n1\\. ’Tis lawful to take the necessary Recruits of Nature: Food is to the Body as Oyl to the Lamp.\n\n2\\. ’Tis lawful to do Works of Mercy, as helping our Neighbour when either Life or Estate are in Danger. Herein the Jews were too nice and precise, they would not suffer Works of Charity to be done on the Sabbath. If a Man were sick, they thought on this day they might not use means for his Recovery. Christ chargeth them with this, that they were angry that he had wrought a Cure on the Sabbath, *John* 7.23. If an House were on Fire, the Jews thought they might not bring Water to quench it. If a Vessel did run, they thought that on this day they might not stop it. These were *righteous overmuch.* Here was seeming Zeal, but it wanted Discretion to guide it. But unless in these two Cases of Necessity and Charity, all secular Work is to be suspended and laid aside on the Lord’s Day: *In it thou shalt do no manner of work*; which justly doth arraign and condemn many among us, who do too much foul their Fingers with Work on this Day. Some in dressing great Feasts, others in opening their Shop-doors and selling Meat on the Sabbath, which I have seen. The Mariner will not set to Sea but on the Sabbath, and so runs full Sail into the Breach of this Commandment. Others work on this Day, tho *privately.* They put up their Shop-windows, but follow their Trade within doors: But tho they think to hide their sin under a Canopy, God sees it. *Psal.* 139.7. *Whither shall I go from thy Presence?* ver. 12. *The Darkness hideth not from thee.* These Persons do profane this Day, and God will have an Action of Trespass against them.\n\n2\\. *Positively.* We keep the Sabbath-day holy by *Consecrating and Dedicating* this Day to the *Service of the High God.* ’Tis good to rest on the Sabbath-day from the works of our Calling: But if we rest from Labour, and do no more, the Ox and the Ass keep the Sabbath as well as we, for they rest from Labour. We must dedicate the Day to God, we must not only *keep* a Sabbath, but *sanctifie* a Sabbath. This Sabbath-sanctification consists in two things.\n\nI. The solemn Preparation for it. II. The sacred Observation of it.\n\n1\\. The solemn *Preparation* for it. If a Prince were to come to your House, what Preparation would you make for his Entertainment? Sweep the House, wash the Floor, adorn the Room with the richest Tapestry and Hangings, that there might be something suitable to the state and dignity of so great a Person. On the blessed Sabbath God intends to have sweet Communion with you; he seems to say to you as Christ to *Zaccheus,* Luke 19.5. *Make hast and come down, for this day I must dine with you.* Now what Preparation should you make for the entertaining this King of Glory! Now this Preparation for the Sabbath is, First, When the Evening of the Sabbath approacheth, sound a Retreat, call your Minds off from the World, and summon your Thoughts together to think of the great Work of the Day opproaching. Secondly, Purge out all unclean Affections, which may indispose you for the Work of the Sabbath. Evening-Preparation will be like the tuning of the Instrument, it will fit the Heart the better for the Duties of the Sabbath ensuing.\n\n2\\. The sacred Observation of it, touching which these things are to be practised.\n\n(1.) Rejoyce at the approach of this Day, as being a Day wherein we have a Prize for our Souls, and enjoy much of God’s Presence, *Joh.* 8.56. *Abraham saw my day and rejoyced.* So when we see the Light of a Sabbath shine we should rejoyce. *Isa.* 58.13. *Thou shalt call the Sabbath a delight*: This is the Queen of Days, which God hath Crowned with a Blessing. As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day, so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath, as on any other. This is the Day wherein Christ carries the Soul into the House of Wine, and displays the Banners of Love over it. Now the Dew of the *Spirit* falls on the *Soul,* whereby it is revived and comforted. How many may write the Lord’s day the day of their New Birth! This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven; and shall not we rejoyce at the approach of it? That day on which the Sun of Righteousness shines, should be a day of Gladness.\n\n(2.) Get up betimes on the Sabbath-morning. Christ rose early on this day before the *Sun* was up, *John* 20.1. Did Christ rise early to save us, and shall not we rise early to worship and glorifie him? *Psal.* 63.1. *Early will I seek thee.* Can we be up betimes on other days? The Husbandman is early at his Plough, the Traveller riseth early to go his Journey, and shall not we, when we are on this day travelling to Heaven? Certainly did we love God as we should, we would rise on this day betimes, that we may meet with him whom *our Soul loveth.* Such as sit up late at work on the Night before, will be so buried in sleep, that they will hardly be up betimes on a Sabbath-morning.\n\n(3.) Having dressed our Bodies, we must *dress our Souls* for the hearing of the Word. As the People of *Israel* were to wash themselves before the Law was delivered to them, *Exod.* 19.10. so we must wash and cleanse our Souls, and that is by Reading, Meditation and Prayer.\n\nI. By *Reading the Word.* The Word is a great means to sanctifie the Heart, and bring it into a Sabbath-frame, *John* 17.17. *Sanctifie them through thy truth,* &c. And read the Word not carelesly, but with seriousness and affection; it is the Oracle of Heaven, the Well of Salvation, the Book of Life. *David* for the preciousness of God’s Word esteemed it above Gold, and for the sweetness above Honey, *Psal.* 19.10. By reading the Word aright, our Hearts when they are dull are quickened, when they are hard are mollified, when cold and frozen are enflam’d, and we can say as the Disciples, *Did not our Hearts burn within us?* Some step out of their Bed to hearing. The Reason why many get no more good on a Sabbath by the Word Preached, is because they did not break Fast with God in the Morning by the Reading of his Word.\n\nII. *Meditation.* Get upon the Mount of Meditation, and so converse with God. Meditation is the Soul’s retiring of its self, that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections.\n\nMeditation is a *Work fit* for the Morning of a Sabbath. Meditate on Four things.\n\n(1.) On the Works of *Creation.* That is express’d here in the Commandment, *The Lord made Heaven and Earth, the Sea,* &c. The Creation is a Looking-glass, in which we see the Wisdom and Power of God gloriously represented. God produced this fair Structure of the World without any pre-existent Matter, and with a *Word.* Psal. 33.6. *By the Word of the Lord were the Heavens made.* The Disciples wondred that Christ could with a Word *calm the Sea,* Matth. 8.26. but it was far more with a Word to *make the Sea.* Let us on a Sabbath meditate on the *Infiniteness* of our Creator, look up to the Firmament, there we may see God’s Glory blazing in the *Sun,* twinkling in the *Stars*; look into the Sea, there we may see *God’s Wonders in the Deep,* Psal. 107.24. Look into the Earth, there we may behold the Nature of Minerals, the Power of the Load-stone, the Vertue of Herbs, and Beauty of Flowers: By meditating on these Works of Creation so curiously embroidered, we come to *admire* God, and *praise* him, *Psal.* 104.24. *O Lord, how manifold are thy Works! in Wisdom hast thou made them all.* By meditating on the Works of Creation we come to *confide* in God. He who can *Create,* can *Provide*; he that could make us when we were nothing, he can raise us when we are low. *Psal.* 124.8. *Our Help stands in the Name of the Lord, who made Heaven and Earth.*\n\n(2.) Meditate on God’s *Holiness.* Psal. 111.9. *Holy and reverend is his Name.* Hab. 1.13. *Thou art of purer Eyes than to behold Iniquity.* God is Essentially, Originally and Efficiently Holy: All the Holiness in Men and Angels is but a Chrystal Stream that runs from this Glorious Ocean. God loves Holiness because it is his own *Image.* A King cannot but love to see his own Effigies stamp’d on Coyn. God counts Holiness his *Glory,* and the most sparkling Jewel of his Crown. *Exod.* 15.11. *Glorious in Holiness.* Here is a Meditation fit for our first entrance into a Sabbath, God’s *Holiness:* The Contemplation of this would work in us such a *Frame of Heart* as is suitable to an *Holy God:* It would make us then Reverence his Name, Hallow his Day: While we are musing of the Holiness of God’s Nature, we begin to be transformed into his Likeness.\n\n(3.) Meditate on *Christ’s Love in redeeming us,* Rev. 1.5. Redemption exceeds Creation; the one is a Monument of God’s *Power,* the other of his *Love.* Here is fit Work for a Sabbath. O the infinite stupendious Love of Christ in raising poor lapsed Creatures from a state of Guilt and Damnation!\n\n1\\. That Christ who *was God* should die; That this Glorious Sun of Righteousness should be in an Eclipse, we can never enough admire this Love; no, not in Heaven.\n\n2\\. That Christ should die for *Sinners.* Not sinful Angels, but sinful Mankind. That such Clods of Earth and Sin should be made bright Stars of Glory. O the amazing Love of Christ! This was[^1] *Illustre amoris Christi mnemosynum.*\n\n3\\. That Christ should not only die *for* Sinners, but die *as* a Sinner. 2 *Cor.* 5.21. *He was made sin for us.* He who was among the Glorious Persons of the Trinity, was *numbred among Transgressors,* Isa. 53.12. Not that he had Sin, but he was like a Sinner, having our Sins *imputed to him.* Sin did not *live* in him, but it was *laid* upon him. Here was an Hyperbole of Love, enough to strike us into Astonishment.\n\n4\\. That Christ should redeem us, when he could not look to gain any thing, or be *at all advantaged* by us. Men will not lay out their Mony upon a Purchase, unless it will turn to their Profit. But what Benefit could Christ expect in purchasing and redeeming us? We were in such a Condition, that we could neither deserve nor recompense Christ’s Love.\n\n*First,* We could not *deserve* it, for we were in our *Blood,* Ezek. 16.6. We had no Spiritual Beauty to tempt Christ. Nay, we were not only in our *Blood,* but we were up *in Arms,* Rom. 5.8. When we were *Enemies, Christ died for us*: When he was shedding his Blood, we were spitting our Poyson.\n\n*Secondly,* As we could not deserve, so neither could we *recompense* Christ’s Love. For,\n\n1\\. After he had dy’d for us, we could not so much as love him, till he made us love him.\n\n2\\. We could give Christ nothing in lieu of his Love. *Rom.* 11.35. *Who hath first given to him?* We were fallen to *Poverty*; if we have any Beauty, it is from Christ. *Ezek.* 16.14. *Thou wert comely through my comeliness which I put upon thee.* If we bring forth any good Fruit, it is not of our *own Growth,* it comes from Christ the True Vine, *Hos.* 14.8. *From me is thy Fruit found.* So that it was nothing but pure Love for Christ to lay out his Blood to redeem such as he could not expect to be really bettered by.\n\n5\\. That Christ should die so willingly, *John* 10.17. *I lay down my Life.* The Jews could not have taken it away, if he had not laid it down; he could have called to his Father for a Legion of Angels to be his Life-guard; but what needed that, when his Godhead could have defended him from all Assaults? But he *laid down his Life*: The Jews did not so much thirst for Christ’s Death, as he thirsted for our Redemption; *Luke* 12.50. *I have a Baptism to be baptized with, and how am I straitned till it be accomplished.* Christ call’d his Sufferings a Baptism: He was to be baptiz’d and sprinkled with his own Blood, and Christ thought the time long before he suffered. 〈 in non-Latin alphabet 〉, *How am* I straitned *till it be accomplished.* Therefore to show Christ’s willingness to die, his *Sufferings* is called an *Offering, Heb.* 10.10. *By the offering of the Body of Jesus:* His Death was a Free-will Offering.\n\n6\\. That Christ should not grutch or think much of all his Sufferings, his being scourged and crucified, (we grutch him a light Service) but that he should be well contented with what he hath done; and if it were to do again, he would do it. *Isa.* 53.11. *He shall see of the Travel of his Soul, and be satisfied.* As the Mother, tho she hath had hard Labour, yet when she sees a Child brought forth, she doth not repent of her Pangs, but is well contented. So Christ, though he had *Hard Travel* upon the *Cross,* which put him into an Agony, yet he doth not think much, he is not troubled, but thinks his Sweat and Blood well bestowed, because he sees the Man-child of Redemption brought forth into the World. *He shall see of the Travel of his Soul and shall be satisfied.*\n\n7\\. That Christ should make Redemption *effectual to some,* and not to others. Here is the *Quintessence* of Love. Tho there is a *Sufficiency* in Christ’s Merit to save all, yet only some partake of its *saving Vertue*; all do not believe. *John* 6.64. *There are some of you that believe not.* Christ doth not pray for all. *John* 17.9. Some *refuse* Christ, Psal. 118.22. *This is the Stone which the Builders refused.* Others *deride* him, Luke 16.14. Others throw off his Yoak. Luke 19.14. *We will not have this Man reign over us.* So that all have not the benefit of Salvation by him. Herein appears the distinguishing Love of Christ, that the Vertue of his Death should reach some and not others. 1 *Cor.* 1.26. *Not many wise Men after the Flesh, not many mighty, not many noble are called.* That Christ should pass by many of Birth and Parts, and that the Lot of Free-Grace should fall upon thee; that he should sprinkle his Blood upon thee: 〈 in non-Latin alphabet 〉, the *Depth of the Love of Christ.*\n\n8\\. That Christ should love us with such an *entire transcendent* Love. The Apostle calls it *a Love which passeth knowledge,* Eph. 3.19. That he should love us more than the Angels: He loves them as his *Friends,* Believers as his *Spouse.* He loves them with such a kind of Love as God the Father bears to him, *John* 15.9. *As the Father hath loved me,* so have I loved *you.* O what an Hyperbole of Love doth Christ show in redeeming us!\n\n9\\. That Christ’s Love in our Redemption should be everlasting, *John* 13.1. *Having loved his own, he loved them, 〈 in non-Latin alphabet 〉, to the end.* As Christ’s Love is matchless, so endless: The Flower of Christ’s Love is sweet, and that which makes it sweeter, it never dies. Christ’s Love is Eterniz’d, *Jer.* 31.3. He will never divorce his Elect Spouse: The *Failings* of his People cannot quite take off his Love: They may eclipse his Love, not wholly remove it; their Failings may make Christ angry with them, but not hate them. Every Failing doth not break the Marriage-knot. Christ’s Love is not like the *Saints* Love; sometimes they have strong Affections towards Christ, at other times the hot Fit is off, and they can find little or no Love stirring in them. But it is not so with Christ’s Love to the Saints, it is a *Love of Eternity.* When the Sun-shine of Christ’s Electing Love hath once risen upon the Soul, it never sets finally. Death may take away our Life from us, but not Christ’s Love. Behold here a rare Subject on a Sabbath-morning to meditate upon. The Meditation of Christ’s wonderful Love in Redeeming us, would work in us a Sabbath-Frame of Heart.\n\n*First,* It would *melt us into Tears* for our *Spiritual Vnkindnesses.* That we should sin against so sweet a Saviour, that we should be no more affected with his Love, but requite Evil for Good. Like the *Athenians,* who notwithstanding all the good Service *Aristides* had done them, banished him out of their City. That we should grieve Christ with our Pride, rash Anger, our Unfruitfulness, Animosities, strange Factions: Have we none to abuse but our Friend? Have we nothing to kick against but the Bowels of a Saviour? Did not Christ suffer enough upon the Cross, but must we needs make him suffer more? Do we give him more *Gall and Vinegar* to drink? O, if any thing can dissolve the Heart in Sorrow, and broach the Eyes with Tears, ’tis dis-ingenuity and unkindness offered to Christ. When *Peter* thought of Christ’s Love to him, how he had made him an Apostle, and reveal’d his Bosom-Secrets to him, and taken him to the Mount of Transfiguration, and that he should deny Christ, it broke his Heart with Sorrow, *he went out and wept bitterly, Mat.* 26.75. What a blessed thing is it to have the Eyes dropping Tears on a Sabbath! And nothing would sooner fetch Tears, than to meditate of Christ’s Love to us, and our unkind Requitals.\n\n*Secondly,* The Meditating on a Lord’s Day Morning of Christ’s Love, would *kindle Love* in our Hearts to Christ. How can we look on Christ bleeding and dying for us, and our Hearts not be warmed with Love to him? Love is the Soul of Religion, the purest Affection; it is not *Rivers of Oyl,* but *Sparks of Love,* that Christ values. And sure, as *David* said, *While I was musing, the Fire burned,* Psal. 39.3. So while we are musing of Christ’s Love in redeeming us, the Fire of our Love would burn towards Christ; and then is a Christian in a Blessed Sabbath-Frame, when he is like a Seraphim burning in Love to Christ.\n\n(4.) On a Sabbath-morning meditate on the *Glory of Heaven.* Heaven is the Extract and Quintessence of Happiness. It is called a *Kingdom, Mat.* 25.34. A Kingdom for it’s Riches and Magnificence: It is set out by Precious Stones, Gates of Pearl, *Rev.* 21. There is all that is truly Glorious, transparent Light, perfect Love, unstained Honour, unmixed Joy; and that which crowns the Joy of the Celestial Paradise, is *Eternity.* Suppose Earthly Kingdoms were more glorious than they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphire, yet they are *corruptible*: But the Kingdom of Heaven is Eternal, those Rivers of Pleasure *run for evermore,* Psalm 16.11. And that wherein the Essence of Glory consists, and makes Heaven to be Heaven, is the immediate Sight and Fruition of the Blessed God. *Psal.* 17.15. *When I awake I shall he satisfied with thy likeness.* O think of this *Jerusalem* above! This is proper for a Sabbath.\n\n1\\. The meditation of Heaven would *raise our Hearts above* the World. O how would these things disappear and shrink into nothing, if our Minds were mounted above the Visible Orbs, and we had a Prospect of Glory!\n\n2\\. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises▪ It would quicken Affection, it would add Wings to Devotion, it would make us to be in the *Spirit* on the *Lord’s Day,* Rev. 1.10. How vigorously doth he serve God, who hath a *Crown of Glory* always in his Eye!\n\nIII. We *dress our Souls* on a Sabbath-Morning, by *Prayer.* Mat. 6.6. *When thou Prayest, enter into thy Closet, &c.* Prayer sanctifies a Sabbath.\n\n(1.) The things we should pray for on the Morning of a Sabbath.\n\n1\\. Beg a Blessing upon the Word which is to be Preached, that it may be a *Savour of Life* to us, that by it our Minds may be more Illuminated, our Corruptions more weakned, our Stock of Grace more encreased. Pray that God’s special Presence may be with us, that our Hearts may burn within us while God speaks. Pray that we may receive the Word into *meek humble Hearts,* James 1.22. That we may *submit* to it, and bring forth the Fruits of it. Nor should we only Pray for *our selves,* but for *others.*\n\n*First,* For him who dispenseth the Word; that his Tongue *may be touched with a Coal from God’s Altar*; That God would warm his Heart, who is to help to warm others. Your Prayers may be a means to quicken the Minister. Some complain, they find not that Benefit by the Word Preached. Perhaps they did not Pray for their Minister as they should. Prayer is like the whetting and sharpening of an Instrument, which makes it cut the better.\n\n*Secondly,* Pray *with* and *for* your Family: Yea, Pray for all the Congregations that meet this Day in the Fear of the Lord, that the Dew of the Spirit may fall with the Manna of the Word, that some Souls may be converted, and others strengthened, and that Gospel-Ordinances may be continued, and have no Restraint put upon them. These are the things we should pray for. The Tree of Mercy will not drop its Fruit, unless it be shaken by the Hand of Prayer.\n\n(2.) The *Manner* of our Prayer. It is not enough to say a Prayer, to pray in a dull cold manner, which teacheth God to deny; but we must Pray with Reverence, Humility, Hope in God’s Mercy, Fervency, *Luke* 22.44. Christ Pray’d 〈 in non-Latin alphabet 〉, *more earnestly.* And that we may pray with more Fervency, we must Pray with a Sense of our Wants. He who is pinched with Want, will be earnest in craving an Alms. He Prays most Fervently, who Prays most Feelingly. This is to sanctifie the Morning of a Sabbath, and it is a good Preparatory for the Word Preached. When the Ground is broken up by the Plough, now it is fit to receive the Seed. When the Heart hath been broken by Prayer, now it is fit to receive the Seed of the Word Preached. Thus you see how to dress your Souls on a Sabbath-morning. There are other Duties remaining.\n\n[^1]: Brugensis."},{"number":69,"title":"Sabbath-Holiness","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[],"text":"EXOD. XX. 10.\n\nIV. Having thus *dressed* your Souls in a Morning, for the further Sanctification of the Sabbath, *address* your selves to the Hearing of the Word Preached.\n\n(1.) And when you are set down in your Seat,\n\n1\\. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed. For, you must know the Word Preach’d doth not work as *Physick,* by its own inherent Vertue, but by a Vertue from Heaven, and the Co-operation of the Holy Ghost. Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word, that it may be made effectual to you.\n\n(2.) The Word being begun to be Preach’d, set your selves in a right manner:\n\n1\\. With Reverence and Holy Attention. *Acts* 16.14. *A certain Woman named Lydia attended unto the things that were spoken of Paul. Constantine* the Emperor was noted for his Reverend Attention to the Word. *Luke* 19.48. *Christ taught daily in the Temple: And all the People were* attentive *to hear him,* 〈 in non-Latin alphabet 〉, in the Greek, *They hung upon his Lip.* Could we tell Men of a Rich Purchase, they would diligently attend: And shall they not much more, when the Gospel of Grace is Preaching to them? Now that we may sanctifie and hallow the Sabbath by *attentive Hearing,* take heed of two things: I. *Distraction* in Hearing. II. *Drowsiness* in Hearing.\n\nI. *Distraction.* 1 *Cor.* 7.35. *That ye may* attend *upon the Lord* without Distraction. It is said of St. *Bernard,* That when he came to the Church-Door, he would say, *Stay here all my Earthly Thoughtt.* So should we say to our selves, when we are at the Door of God’s House, Stay here all my *worldly Cares,* and wandring Cogitations, I am now going to *hearken* what the Lord will say to me. Distraction hinders Devotion. Distraction in Hearing is, when the Mind is tossed with vain Thoughts, and diverted from the Business in hand. ’Tis hard to make the Quicksilver Heart fix. St. *Hierom* complained of himself, *Some times* (saith he) *when I am about God’s Service,* per Porticus deambulo, *I am walking in the Galleries, and sometimes casting up Accounts.* So oft in hearing of the Word the Thoughts dance up and down; and when our Eye is upon the Minister, our Mind is upon other things. Distracted Hearing is far from sanctifying the Sabbath. It must needs be very *hainous* to give way to vain Thoughts at this time, because when we are hearing the Word, we are now in God’s *Special Presence.* To do any Treasonable Action in the King’s Presence, is high Impudence. *Jer.* 23.11. *Yea, in* my House *have I found their Wickedness.* So may the Lord say, In my House, while they are hearing of my Word, I have found Wickedness; they have wanton Eyes, and their Soul is set on Vanity. This inhanceth and aggravates the sin.\n\nQu. *Whence do these roving distracted Thoughts in hearing come?*\n\n*Answ.* 1. Partly from *Satan.* The Devil is no *Recusant,* he will be sure to be present in our *Assemblies*: If he cannot hinder us *from* hearing, he will hinder us *in* hearing. *Job* 1.6. *When the Sons of God came to* present themselves *before the Lord,* Satan *came also among them.* The Devil sets vain Objects before the *Fancy* to cause a Diversion. Satan’s great Design is to render the Word we hear fruitless: As when one is writing, another joggs him that he cannot write even: So when we are hearing, the Devil will be jogging us with a Temptation, that we should not attend to the Word Preached. *Zach.* 3.1. *He showed me Joshua the High Priest standing before the Angel of the Lord, and Satan standing at his Right Hand to resist him.*\n\n2\\. These wandring Thoughts in Hearing come partly from *our selves.* We must not lay all the blame upon Satan.\n\n(1.) They come from the *Eye.* A wandring Eye causeth wandring Thoughts. A Thief may be let into the House at a Window: So vain Thoughts are let in at the Eye. So that as we are bid to *keep our Feet* when we enter into the House of God, *Eccles.* 5.1. so we had need make a *Covenant with our Eyes* when we are in the House of God, *Job* 31.1. that we be not distracted by beholding other Objects.\n\n2\\. Wandring Thoughts in hearing arise out of the *Heart.* These Sparks come out of our own Furnace. Vain Thoughts are the Mud which the Heart (as a troubled Sea) casts up. Mark 7.21. *For from within, out of the Heart of men, proceed evil Thoughts.* It is the Foulness of the Stomach sends up Fumes into the Head; and the Corruption of the Heart sends up Evil Thoughts into the Mind.\n\n3\\. Distracted Thoughts in hearing proceed from *an Evil Custom.* We inure our selves to vain Thoughts at other times, therefore we cannot forbear them on a Sabbath. *Custom is a Second Nature. Jer.* 13.23. *Can the Ethiopian* change his Skin, *or the Leopard his Spots, then may ye also do good that are accustomed to do evil?* He that is used to bad Company, knows not how to leave it. Such as have vain Thoughts keeping them Company all the Week, they know not how to get rid of them on the Sabbath. Let me show you how evil these vain distracting Thoughts in hearing are.\n\n*First,* To have the Heart distracted in Hearing, is a Disrespect to God’s *Omnisciency.* God is an *all-seeing Spirit,* and *Thoughts* speak louder in his Ears than *Words* do in ours. *Amos* 4.13. *He declareth unto Man what is his Thought.* Therefore to make no Conscience of Wandring Thoughts in Hearing, is the affronting of God’s Omnisciency, as if he knew not our Heart, or did not hear the Language of our Thoughts.\n\n*Secondly,* To give way to wandring Thoughts in Hearing, is *Hypocrisie.* We pretend to hear what God saith, and our Mind is quite upon another thing. We present God with our Bodies, but do not give him our Hearts, *Hos.* 7.11. This Hypocrisie God complains of, *Isa.* 29.13. *This People draw near me with their Mouth, and with their Lips do honour me, but have removed their Heart far from me.* This is to prevaricate, and deal falsly with God.\n\n*Thirdly,* Vain Thoughts in Hearing discover much want of *Love* to God. Did we love God, we should listen to his Words as Oracles, *and bind them upon the Table of our Heart,* Prov. 3.3. When a Friend whom we love speaks to us, and gives us Advice, we mind it with Seriousness, and suck in every Word. The giving our Thoughts leave to *ramble* in Holy Duties, shows the Defect of our Love to God.\n\n*Fourthly,* Vain impertinent Thoughts in Hearing *defile* an Ordinance: They are as *dead Flies* in the Box of Oyntment. When a String in the Lute is out of Tune, it spoils the Musick. Distraction of Thoughts puts our Mind out of Tune, and makes our Services sound harsh and unpleasant. Wandring Thoughts *poyson* a Duty, and turn it into sin. *Psal.* 109.7. *Let his* Prayer *become sin.* What can be worse, than to have a Man’s Praying and Hearing of the Word become sin? Were it not sad when the Meat we eat should encrease bad Humours? So when the Hearing of the Word, which is the Food of the Soul, should be turned into Sin?\n\n*Fifthly,* Vain Thoughts in Hearing *anger God.* If the King were speaking to one of his Subjects, and he should not give heed to what the King saith, but be thinking on another business, or playing with a Feather, would not this provoke the King? So when we are in God’s Presence, and God is speaking to us in his Word, and we mind not much what he saith, but our Hearts go *after Covetousness,* Ezek. 33.31. will not this anger God to be thus slighted? God hath pronounced a Curse upon such; *Mal.* 1.14. *Cursed be the Deceiver which hath in his Flock a* Male, *and Sacrificeth to the Lord a* corrupt *thing.* To have strong lively Affections to the World, here is a Male in the Flock; but to hear the Word with Distraction, to give God Duties fly-blown with Vain Thoughts, this is to offer to the Lord a *corrupt thing*; this brings a Curse, *Cursed be the Deceiver.*\n\n*Sixthly,* Vain Thoughts in Hearing (when *allowed* and *not resisted*) make way for hardning the Heart. A Stone in the *Heart,* is worse than in the *Kidneys.* Distracted Thoughts in hearing do not *Better* the Heart, but *Harden it.* Vain Thoughts take away the holy Awe of God which should be upon the Heart, they make Conscience less Tender, and hinder the Efficacy the Word should have upon the Heart.\n\n*Seventhly,* Vain distracting Thoughts rob us of the Comfort of an Ordinance. A gracious Soul oft meets with God in the Sanctuary, and can say as *Cant.* 3.4. *I found him whom my Soul loveth.* He is like *Jonathan,* who having tasted the Hony on the Rod, his *Eyes were enlightned.* But Vain Thoughts hinder the Comfort of an Ordinance, as a black Cloud hides the warm comfortable Beams of the Sun from us. Will God speak Peace to us when our Minds are wandring, and our Thoughts *are travelling to the Ends of the Earth,* Prov. 17.24? If ever you would hear the Word with Attention, do as *Abraham,* he drove away the *Fowls from the Sacrifice,* Gen. 15.11. So when we find these Excursions and sinful Wanderings in hearing, labour to drive away the Fowls; get rid of these vain Thoughts; they are Vagrants, and we must not give them Entertainment.\n\nQu. *But how shall we get help against these Vagabond Thoughts?*\n\n*Resp.* 1. Pray and watch against them.\n\n2\\. Let the Sence of God’s Omniscient Eye over-awe our Hearts. The Servant will not sport in his Masters Presence.\n\n3\\. Labour for an *Holy Frame* of Heart. Were the Heart more Spiritual, the Mind would be less Feathery.\n\n4\\. Bring *more Love* to the Word. That which we *love* we *fix* our Minds upon. He that loves his Pleasures and Recreations, his Mind is fixed on them, and he can follow them without Distraction. Were our Love more set upon the Word Preached, our Minds would be more fixed upon it. And surely, there is enough to make us love the Word Preached, for it is the *Word of Life*—the Inlet to Knowledge, the Antidote against Sin, the Quickner of Holy Affections: It is the True Manna, which hath all sorts of sweet Tasts in it. It is the Pool of *Bethesda,* in which the Rivers of Life spring forth to *heal the broken in Heart.* It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit. Get Love to the Word Preached, and you will not be so distracted in hearing. What the Heart delights in, the Thoughts dwell upon.\n\nII. If you would sanctifie the Sabbath by deligent attentive hearing, take heed of *Drowsiness* in Hearing. Drowsiness shows much Irreverence. How lively are many when they are about the World, but in the Worship of God how drowsie, as if the Devil had given them some *Opium* to make them sleep! A Drowsie Temper is (*now*) very absurd and sinful. Are not you in Prayer asking Pardon of sin? Will the Prisoner fall asleep when he is begging his Pardon? In the Preaching of the Word is not the Bread of Life breaking to you, and will a Man fall asleep at his Food? Which is worse, to stay from a *Sermon,* or sleep at a *Sermon?* While you sleep, perhaps that Truth was delivered, which might have converted your Souls. Besides, sleeping is very *offensive* in these Holy Assemblies: It is not only a grieving the Spirit of God, but a making the *Hearts of the Righteous sad,* Ezek. 13.22. It troubles them to see any show such a Contempt of God and his Worship; to see Men busie in the Shop, but drowsie in the Temple. Therefore as Christ said, *Mat.* 26.40. *Could ye not watch one Hour?* So can ye not *wake* one Hour? I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon, but it is not voluntary or ordinary. The Sun may be in an Eclipse, but not often. If sleeping be customary, and allowed, it is a very bad sign, and is a profaning of the Ordinance. A good Remedy against Drowsiness is to use a *Spare Diet* upon this Day. Such as indulge their Appetite too much on a Sabbath, are fitter to sleep on a Couch than pray in the Temple. Now, that you may throw off Distracting Thoughts and Drowsiness on the Lord’s Day, and may hear the Word with reverend Attention, consider,\n\n1\\. It is *God* that speaks to us in his Word; therefore the Preaching of the Word is called the *Breath of his Lips, Isa.* 11.4. And Christ is said *now* to speak to us *from Heaven,* Heb. 12.25. as a King speaks in his Ambassador. Ministers are but as the Pipes and Organs, it is the Spirit of the Living God breathes in them: When we come to the Word, we should think thus with our selves, God speaks in this Preacher. The *Thessalonians* heard the Word *Paul* Preached, as if *God himself* had spoken to them, 1 *Thess.* 2.13. *When ye* received *the Word of God,* which ye heard *of us, ye receiv’d it not as the Word of Men, but* (as it is in truth) *the Word of God.* When *Samuel* knew it *was the Lord that spake to him,* he lent his Ear, 1 *Sam.* 3.10. If we do not regard God when he speaks to us, he will not regard us when we pray to him.\n\n2\\. Consider how serious and weighty the matters delivered to us are. As *Moses* said, *Deut.* 30.19. *I call Heaven and Earth to record this day, that I have set before you Life and Death.* Can Men be *regardless* of the Word, or *drowsie* when the weighty matters of Eternity are set before them? We Preach of Faith, and Holiness of Life, and the Day of Judgment, and the Eternal Recompences; here is *Life* and *Death* set before you; and doth not all this call for serious Attention? If a Letter were read to one of special business, wherein his Life and Estate were concern’d, would not he be very serious in listning to that Letter? In the Preaching of the Word, your Salvation is concerned, and if ever you will attend, it should be now, *Deut.* 32.47. *It is not a vain thing for you, because it is your Life.*\n\n3\\. To give way to *Vain Thoughts* and *Drowsiness* in hearing, doth much gratifie Satan. He knows, that not to *mind* a Duty, is all one as not to *do* a Duty. *Quicquid cor non facit, non sit*; in Religion, *What the Heart doth not do, is not done.* Therefore Christ saith of some, *Hearing they hear not,* Mat. 13.13. How could that be? Because tho’ the Word sounded in their Ear, yet they minded not what was said to them; their Thoughts were upon other things; therefore it was all one as if they did not hear. *Hearing they hear not.* And doth not this please Satan, to see Men come to the Word, and as good stay away? They are haunted with vain Thoughts, they are taken off the Duty while they are in it; their Body is in the Assembly, their Heart in their Shop; *Hearing they hear not.*\n\n4\\. It may be the last Sabbath that ever we shall keep. We may go from the place of Hearing to the place of Judging, and shall not we give Reverend Attention to the Word? Did we think thus when we come into God’s House, Perhaps this will be the last time that ever God will counsel us about our Souls; before another Sermon Death’s Alarum will sound in our Ears: With what Attention and Devotion should we come hither, and our Affections would be all on Fire in hearing!\n\n5\\. You must give an Account for every Sermon you hear, *Luke* 16.2. *Redde rationem: Give an account of thy Stewardship.* So will God say, Give an Account of thy Hearing. Hast thou been affected with the Word? Hast thou profited by it? And how can we give an Account, if we have been distracted in hearing, and have not taken notice what hath been said to us? The Judge to whom we must give an Account is *God.* Were one to give an Account to Man, he might *falsifie* his Accounts, but we must give an Account to God.[^1] *Nec donis corrumpitur, nec blanditiis fallitur.* He is so *Just* a God, that he cannot be bribed; and so *Wise,* that he cannot be deceived. Therefore being to give an Account to such an impartial Judge, how should we observe every Word Preached, remembring the *Account!* Let all this make us shake off Distraction and Drowsiness in Hearing, and have our Ears chain’d to the Word.\n\n[^1]: Bern."},{"number":70,"title":"Sabbath-Holiness","part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 8. Remember the Sabbath-day to keep it holy, *&c.*\n\nII. If you would hear the Word aright, lay aside those things which may render the Word Preached ineffectual. As,\n\n1\\. *Curiosity.* Some come to the Word Preached, not so much to get Grace, as to enrich themselves with Notions. *Itching Ears,* 2 Tim. 4.3. *Austin* confesseth that before his Conversion, he went to hear St. *Ambrose* rather for his Eloquence, than the Spirituality of the matter. *Ezek.* 33.32. *Thou art unto them as a very lovely* Song *of one that hath a* pleasant Voice, *and can play well on an Instrument.* Many come to the Word only to feast their Ears; they like the Melody of the Voice, the Mellifluous Sweetness of the Expression, the Newness of the Notion, *Acts* 17.21. This is to love the Garnishing of the Dish more than the Food. This is to desire to be *pleased,* rather than *edifyed.* Like a Woman that paints her Face, but neglects her Health. So they paint and adorn themselves with curious Speculations, but neglect their Souls Health. This hearing doth neither sanctifie the Heart nor the Sabbath.\n\n2\\. Lay aside *Prejudice.*\n\n(1.) Prejudice against the *Truths Preached.* The Sadduces were *prejudiced* against the Doctrin of the Resurrection, *Luke* 20.27.\n\n(2.) Prejudice against the *Person* preaching, 1 *King.* 22.8. There is *one Micaiah, by whom we may enquire of the Lord, but* I hate *him.* This hinders the Vertue of the Word. If a Patient hath an ill Opinion of his Physician, he will not take any of his Receipts tho never so good. Prejudice in the Mind is like an Obstruction in the Stomach, which hinders the Nutritive Vertue of the Meat. Prejudice poysons the Word, and makes it to lose its Efficacy.\n\n3\\. Lay aside *Covetousness.* Covetousness is in not only getting the World *unjustly,* but loving it *inordinately.* This is a Great Hindrance to the Word Preached. The *Seed* which fell among *Thorns* was choked, *Mat.* 13.22. An Emblem of the Word being Preached to a Covetous Hearer. The Covetous Man is thinking of the World when he is hearing; his Heart is in his Shop. *Ezek.* 33.31. *They sit before thee as my People, and they hear thy Words, but their Heart goeth* after their *Covetousness.* A Covetous Hearer derides the Word, *Luke* 16.14. *The Pharisees who were covetous heard all, and they* derided *him.*\n\n4\\. Lay aside *Partiality.* Partiality in hearing is, when we *like* to hear *some Truths* Preached, but not *all.* We love to hear of Heaven, but not of Self-denial; of reigning with Christ, but not of suffering; of the more Facil Duties of Religion, but not them which are more knotty and difficult, as Mortification, laying the Ax to the Root, and hewing down their Beloved Sin, *Isa.* 30.10. *Proyhesie smooth things,* such as may not grate upon our Conscience. Many like to hear of the Love of Christ, but not of loving their Enemies: They like the Comforts of the Word, not the Reproofs. *Herod* heard *John Baptist* gladly; he liked many Truths, but not when he spake against his *Incest.* Lay aside Partiality.\n\n5\\. Lay aside *Censoriousness.* Some instead of judging themselves for Sin, sit as Judges upon the *Preacher*: Either his Sermon had too much Gall in it, or it was too long: These will sooner censure a Sermon than practise it. God will judge the Judger. *Mat.* 7.1.\n\n6\\. Lay aside *Disobedience,* Rom. 10.21. *All the* day long *have I stretched forth my* hands unto a disobedient *People.* ’Tis spoken of the Jews, God stretched out his Hands in the Preaching of the Word, but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word: ’Tis sad to have an Adders Ear, an Adamant Heart. *Zac.* 7.11, 12. If when God speaks to us in his Word we are deaf, when we speak to him in Prayer he will be dumb.\n\nIII. If you would hear the Word aright, have *God Ends* in hearing. Come to the Word to be made *better.* Some have no other end in hearing, but because it is in Fashion, or to gain Repute, or stop the Mouth of Consbience. But come to the Word to be made more Holy. There’s a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom, and another that goes for Flowers to make Syrups and Medicines of. We should go to the Word for a Medicine to cure us; as *Naaman* the Syrian went to *Jordan* to be healed of his Leprosie. 1 *Pet.* 2.2. *Desire the sincere Milk of the Word, that ye may* grow thereby. Come to the Word to be changed into the Similitude of it. As the Seal leaves its Print upon the Wax, so labour that the Word Preached may leave the Print of its own Holiness upon your Heart. Labour that the Word may have such a Vertue upon you as the Water of Jealousie, to *kill* and *make fruitful,* Numb. 5.27. That it may kill your Sins, and make your Souls fruitful in Grace.\n\nIV. If you would hear the Word aright, come to it with Delight. The Word Preached is a *Feast of fat things.* With what Delight do Men come to a Feast? The Word Preached anoynts the blind Eye, mollifies the Rocky Heart; it beats off our Fetters, and turns us from the *Power of Satan* to *God,* Acts 26.18. The Word is the Seed of Regeneration, *Jam.* 1.18. the Engine of Salvation. Hear the Word with Delight and Complacency. *Jer.* 15.16. *Thy Words were found and I did eat them, they were the joy and rejoycing of my Heart.* Psal. 119.103. *How sweet are thy words unto my taste, yea, sweeter than Honey unto my mouth.* Yea, love that Word which comes *most home* to the *Conscience.* Bless God when your Corruptions have been met with; when the Sword of the Spirit hath divided between you and your Sins. Who cares for that Physick which will not work?\n\nV. If you would hear the Word aright, mix it with *Faith.* Believe the *Verity* of the Word Preached, that it is that Word by which you must be judged; and not only *give Credence* to the Word Preached, but learn to *apply* it to your own Souls. *Faith concocts the Word,* and turns it into Spiritual Nourishment. Many hear the Word, but it may be said of them as *Psal.* 106.24. *They believed not his Word.* As *Melancton* once said to some of the *Italians, Ye* Italians *Worship God in the Bread, when ye do not believe him to be in Heaven* So many hear God’s Word, but do not believe that God is; they question the Truth of his Oracles. If we do not mix Faith with the Word, it is like leaving out the Chief Ingredient in a Medicine, which makes it ineffectual. Unbelief hardens Mens Hearts against the Word. *Acts* 19.9. *Divers were hardened and believed not.* Men hear many Truths delivered concerning the Preciousness of Christ, the Beauty of Holiness, the Felicity of a Glorified Estate; but if through Unbelief and Atheism they question these Truths, we may as well speak to the Stones and Pillars of the Church as to them. That Word which is not *Believed* can never be *Practised.*[^1] *Vbi male creditur, ibi nec benè vivitur.* Unbelief makes the Word Preached of no effect. *Heb.* 9.2. *The Word preached did not profit, not being mixed with Faith in them that heard it.* The Word to an Unbeliever is like *Dioscordium* put into a Dead Man’s Mouth, which loseth all its Vertue. If there be any Unbelievers in our Congregations, what shall Ministers say to God at the last Day? Lord, we have preached to the People thou sentest us to; we showed them our Commission, we declared unto them the whole Counsel of God, but they believed never a Word we spake: We told them what would be the Fruit of Sin, but they would drink their Sugared Draught, tho there was Death in the Cup: Lord, we are free from their Blood. God forbid that ever Ministers should make this Report to God of their People: But this they must be forc’d to do, if People live and die in Unbelief. Would you sanctifie a Sabbath in hearing the Word aright? Hear the Word with Faith. The Apostle puts these two together, *Belief* and *Salvation. Heb.* 10.39. *We are of them that believe to the Saving of the Soul.*\n\nVI. If you would hear the Word aright, hear it with *meek Spirits, Jam.* 1.21. Receive the Word *in mansuetudine, with meekness.* Meekness is a submissive Frame of Heart to the Word. Contrary to this Meekness is *Fierceness of Spirit,* when Men rise up in a Rage against the Word. As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours. *Acts* 7.54. *When they heard this they were cut to the Heart, and gnashed on Stephen with their Teeth.* 2 Chron. 16.10. *Asa was wroth with the Seer, and put him in a Prison-House.* Pride and Guilt make Men fret at the Word. What made *Asa* storm so but Pride? He was a King, and thought he was too good to be told of his Sin. What made *Cain* so angry, when God said to him, *Where is Abel thy Brother?* Saith he, *Am I my Brothers Keeper?* What made him so touchy, but Guilt? He had embrued his Hands in his Brothers Blood. If you would hear the Word aright, lay down your Passions, *Receive the Word with Meekness*; get humble Hearts to submit to the Truths delivered. God takes the meek Person to be his Scholar. *Psal.* 25.9. *The Meek will he teach his way.* Meekness makes the Word Preached to be 〈 in non-Latin alphabet 〉, *an engrafted Word, Jam.* 1.21. A good Cion grafted into a Bad Stock, changeth the Nature of it, and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man’s Heart, it sanctifies them, and makes them bring forth the sweet Fruits of Righteousness. By Meekness it becomes an engrafted Word.\n\nVII. If you would hear the Word aright, be not only *attentive,* but *retentive*: Lay the Word up in your *Memories* and *Hearts,* Luke 8.15. *The Seed on the good Ground are they, who having heard the Word* keep it. The Greek Word 〈 in non-Latin alphabet 〉, *to keep,* signifies to hold the Word fast that it doth not run from us. If the Seed be not kept in the Ground, but is presently washed away, it is sown to little purpose: So if the Word Preached be not kept in your Memories and Hearts, it is Preached in vain. Many People have Memories like leaking Vessels, the Word goes out as fast as it comes in. How can it profit? If a Treasure be put in a Chest, and the Chest be not lock’d, it may easily be taken out. A bad Memory is like a Chest without a Lock, the Devil can easily take out all the Treasure. *Luke* 8.12. *Then comes the Devil and takes away the Word out of their Hearts.* Labour to keep in Memory the Truths you hear. The things we *esteem* we are not so apt to forget. *Will a Bride forget her Jewels? Jer.* 2.32. Can a Maid forget her Ornaments? Did we prize the Word more, we should not so soon forget it. If the Meat doth not stay in the Stomach, but comes up as fast as we eat it, it cannot nourish: So if the Word stays not in the Memory, but is presently gone, it can do the Soul but little good.\n\nVIII. If you would hear aright, practise what you hear; Practice is the Life of all. *Rev.* 22.14. *Blessed are they that do his Commandments, that they may have right to the Tree of Life.* Bare Hearing will be no Plea at the Day of Judgment. Lord, I have heard so many Sermons. But God will say, What Fruits of Obedience have ye brought forth? The Word we Preach is not only to *inform* you, but to *reform* you; not only to mend your Sight, but to mend your Pace in the way to Heaven. A good Hearer is like the *Helitropium,* &c. it opens and shuts with the Sun, to God, against *Sin.* Now that you may sanctifie a Sabbath by Hearing:\n\n1\\. If you do not hear the Word aright, you *lose* all your Labour. How many a weary Step have you taken? Your Body hath been crowded, your Spirit faint; if you are not *bettered* by hearing, if you are as proud, as vain, as earthly as ever, all your hearing is lost. You would be loth to Trade in vain; and why not as well to hear Sermons in vain? *Job* 9.29. *Why then labour I in vain?* Put this Question to thy own Soul, *Why labour I in vain?* Why do I take all this Pains to hear, yet have not the Grace to practise? I am as bad as ever, why then labour I in vain?\n\n2\\. If you hear the Word, and are not bettered by it, you are like the *Salamander* in the Fire, not hotter; your hearing will *encrease* your *Condemnation. Luke* 12.47. *That Servant which knew his Lord’s Will and did it not, shall be beaten with many Stripes.* We pity such as know not where to hear; it will be worse with such as care not how they hear. To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell. It’s sad to go loaden to Hell with Ordinances. O beg the Spirit to make the Word Preached effectual. Ministers can but speak to the Ear, the Spirit speaks to the Heart. *Acts* 10.44. *While Peter spake, the Holy Ghost sell upon all them that heard the Word.*\n\nV. Having heard the Word in an Holy and Spiritual manner, for the further Sanctification of the Sabbath, *confer* of the Word. We are forbid on this Day to speak our *own Words,* Isa. 58.14. but we must speak of *God’s Word.* Speak of the Sermon as you sit together; This is one part of sanctifying the Sabbath. Good Discourse brings holy Truths into our Memories, and fastens them upon our Hearts. Mal. 3.17. *Then they that feared the Lord spake often one to another.* There is a great Power and Efficacy in good Discourse. *Job* 6.25. *How forcible are right words!* By holy Conference on a Sabbath, one Christian helps to warm another when he is frozen, to strengthen another when he is weak. *Latimer* confessed he was much furthered in Religion, by having Conference with Mr. *Bilny* the Martyr. *Psal.* 119.172. *My Tongue shall speak of thy Word.* One reason why Preaching the Word on a Sabbath doth no more good, is, because there is so little good Conference. Few speak of the Word they have heard, as if Sermons were such *Secrets,* that they must not be spoken of again: Or, as if it were a shame to speak of that which will save us.\n\nVI. Shut up the Sabbath-Evening with *Repetition, Singing of Psalms* and *Prayer*: Beg that God would bless the Word you have heard; but I hope your *Practice* herein will prevent my farther speaking. Could we but, thus spend a Sabbath, we might be *in the Spirit on the Lord’s Day,* Rev. 1.10. our Souls might be nourished and comforted: And this Sabbath which we now keep, would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven.\n\n[^1]: Hierom."},{"number":71,"title":"Sabbath-Holiness","part":null,"questions":[60,61],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 8. Remember to keep the Sabbath-day Holy.\n\n*Vse* I. See here a Christians Duty, *To keep the Sabbath-Day Holy.*\n\n1\\. The *whole Sabbath* is to be Dedicated to God. It is not said, Keep a part of the Sabbath holy, but the whole day must be religiously observed. If God hath given us *Six* Days, and taken but *One* to himself, shall we grudge him any part of that Day? It were Sacriledge. The Jews kept a whole Day to the Lord, and we are not to abridge or curtail the Sabbath, (saith St. *Austin*) more than the Jews did. The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods:[^1] And *Scaevola* their High Priest did affirm, That the wilful Transgression of that Day could have no Expiation or Pardon. Whoever do rob any part of the Sabbath for servile Work or Recreation, *Scaevola* the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them. And they who say, that to keep a whole Sabbath is too *Judaical,* let them show where God hath made any Abatement of the Time of Worship, where he hath said, You shall keep but a *Part* of the Sabbath. And if they cannot show that, it argues much Boldness to go to rob God of his Due. That a whole Day be design’d and set apart for God’s special Worship, is a perpetual Statute while the Church remains upon the Earth, saith *Pet. Martyr.* Of this Opinion also were[^2] *Theodoret, Austin, Iraeneus,* and the Chief of the Fathers.\n\n2\\. As the whole Sabbath is to be Dedicated to God, so it must be *kept Holy.* You see the manner of sanctifying the Lord’s Day, by Reading, Meditation, Prayer, hearing of the Word, and by Singing of Psalms, to make Melody to the Lord. Now, besides what I have said for the keeping this Day holy, let me make a short Comment or Paraphrase on that Scripture, *Isa.* 58.13. *If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thy own ways, nor finding thy own pleasure, nor speaking thy own words.* Here is a Description of the *right sanctifying* a Sabbath.\n\n(1.) *If thou turn away thy foot from the Sabbath.*] That may be understood either Literally or Principally.\n\n*First, Literally.* If *thou turn away thy foot from the Sabbath,* that is, If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day. So the Jewish Doctors expound it. Or,\n\n*Secondly. Spiritually.* If *thou turn away thy foot from the Sabbath,* that is, If thou turn away thy *Affections* (the Feet of thy Soul) from enclining to any worldly Business.\n\n(2.) From *doing thy Pleasure on my holy Day.*] That is, Thou must not do that which may please the *Carnal* Part, as Sports and Pastimes. This is to do the Devil’s Work on God’s Day.\n\n(3.) And call *the Sabbath a Delight.] Call* it a Delight, that is, *esteem* it so. Tho the Sabbath be not a Day for *Carnal Pleasure,* yet holy Pleasure is not forbidden. The Soul must take pleasure in the Duties of a Sabbath. The Saints of old counted the *Sabbath a Delight.* The Jews called the Sabbath, *Dies Lucis, A Day of Light.* The Lord’s Day, on which the Sun of Righteousness shines, is both a Day of *Light* and *Delight.* This is the Day of *sweet Intercourse* between God and the Soul. On this Day a Christian makes his Sallies out to Heaven, his Soul is lifted above the Earth; and can this be without Delight? The higher the Bird flies, the sweeter it sings. On a Sabbath the Soul acts its Love to God; and where the Love is, there is the Delight. On this Day a Believers Heart is melted, *q. d.* quickned, enlarged in Holy Duties; and how can all this be, and not a secret Delight go along with it? On a Sabbath a gracious Soul can say as *Cant.* 2.3. *I sat under his shadow with great delight, and his Fruit was sweet to my taste.* How can a Spiritual Heart chuse but call the *Sabbath a Delight?* Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom? When we are about Sabbath-Exercises, we are dressing our selves, and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus? And is not this delightful? On the Sabbath God makes a *Feast of fat things,* he Feasts the *Ear* with his *Word,* and the Heart with his Grace. Well then may we call the Sabbath a Delight; and to find this holy Delight, is to *be in the Spirit on the Lord’s Day.*\n\n(4.) *The Holy of the Lord, honourable.*] In the Hebrew it is 〈 in non-Latin alphabet 〉, *Glorious.* To call the Sabbath *Honourable,* is not to be understood so much of an *outward Honour* given to it by wearing richer Apparel, or having better Diet on this Day, as the Jewish Doctors corruptly gloss. This is the chief Honour some give to this Day. But thou shalt call the Sabbath *Honourable,* that is meant, of the *Honour of the Heart* that we give to this Day, reverencing it, and esteeming it the *Queen of Days.* We are to count the Sabbath Honourable, because God hath honoured it. *All the Persons in the Trinity* have honoured it, God the Father blessed it, God the Son rose upon it, God the Holy Ghost descended on this Day, *Acts* 2.1. And indeed this Day is to be honoured of all good Christians, and had in high Veneration. It is a Day of Renown: On this Day a Golden Scepter of Mercy is held forth. The Christian Sabbath is the very *Crepusculum* and Dawning of the Heavenly Sabbath. It is honourable, because this Day *God comes down to us,* and visits us. To have the King of Heaven *present* in a special manner in our Assemblies, makes the Sabbath-day honourable. Besides, the *Work* that is done on this Day makes it honourable. The Six Days are fill’d up with-servile Work, which makes them lose much of their Glory, but on this Day Sacred Work is done. The Soul is employed wholly about the Worship of God; it is Praying, Hearing, Meditating; it is doing Angels Work, Praising and Blessing of God. Again, The Day is Honourable by vertue of a *Divine Institution.* Silver is of it self valuable; but when the Royal Stamp is put upon it, it is honourable. So God hath put a Sacred Stamp upon this Day, the stamp of Divine Authority, and the stamp of Divine Benediction. This makes it honourable. This is a sanctifying the Sabbath, to call it a *Delight,* and *Honourable.*\n\n(5.) *Not doing thy own ways.*] That is, Thou shalt not defile the Day by doing any *Servile* Work.\n\n(6.) Nor *Finding thy own pleasure.*] That is, not gratifying the Fleshly Part by *Walks, Visits* or *Pastimes.*\n\n(7.) Nor *Speaking thy own Words.*] That is, Words Heterogeneous and unsuitable for a Sabbath, vain impertinent Words, Discourses of Worldly Affairs. Here is the sanctifying of a Sabbath described.\n\n*Vse* II. If the Sabbath-day be to be kept holy, it reproves them, who instead of *sanctifying* the Sabbath, *profane* it. They take that Time which should be Dedicated wholly to God, and spend it in the Service of the Devil and their Lusts. The Lord hath enclosed this Day for his own Worship, and they lay God’s Day common: God hath set an Hedge about this Commandment, *Remember,* and they break this Hedge. But he who breaks an *Hedge, a Serpent shall bite him,* Eccles. 10.8. The Sabbath-day in *England* lies bleeding: And Oh! that our Parliament would pour in some Balm into the Wounds which the Sabbath hath received. How is this Day profaned, by sitting idle at home, by selling Meat, by vain Discourse, by sinful Visits, by walking in the Fields, by using Sports. The People of *Israel* might not gather Manna on the Sabbath, and may we use Sports and Dancings on this Day? Truly it should be matter of Grief to us to see so much Sabbath-profanation. When one of *Darius*’s Eunuchs saw *Alexander* setting his Feet on a rich Table of *Darius*’s, he fell a weeping. *Alexander* ask’d him why he wept? He said, It was to see the Table which his Master so highly esteemed, to be now made a Footstool. So we may weep to see the Sabbath-day, which God so highly esteems, and hath so honoured and blessed, to be made a Footstool, and to be trampled upon by the Feet of Sinners. To profane the Sabbath is a *Sin* of an *High Nature*; it is a *wilful Contempt* of God: It is not only a Casting God’s Law behind our back, but a trampling it under foot. God saith, *Keep the Sabbath holy,* but Men will pollute it: This is to despise God, to hang out the Flag of Defiance, to throw down the Gantlet, and challenge God himself. Now how can God endure to be thus saucily confronted by proud Dust? God will not suffer this high Impudence to go unpunished. This will draw God’s Curses upon the Sabbath-breaker, and God’s Curse blasts where it comes. No sooner did Christ curse the Fig-tree, but it withered. Tho the Law of the Land lets Sabbath-breakers alone; to rob a Man of his Purse shall be punished with Death, but to rob God of his Day shall not be punished with Death. But God will take the matter into his own hand; he will see after the punishing of Sabbath-violation: And how doth he punish it?\n\n1\\. With *Spiritual Plagues.* He gives up Sabbath-profaners to hardness of Heart, and a seared Conscience. Spiritual Judgments are sorest. *Psal.* 81.12. *So I gave them up to their own Hearts Lusts.* A Sear in the Conscience is a Brand-mark of Reprobation.\n\n2\\. God punisheth this Sin of Sabbath-breaking, by giving them up to commit other Sins. God to revenge the breaking of his Sabbath, suffers Men to break open Houses, and so come to be punished by the Magistrate. How many such Confessions have we heard from Thieves going to be executed! They never regarded the Sabbath, and so God suffered them to commit those hainous Sins, for which now they are to die.\n\n3\\. God punisheth Sabbath-breaking by sudden visible Judgments on Men for this Sin. God punisheth them in their *Estates,* and in their *Persons.* One carrying Corn into his Barn on the Lord’s Day, both House and Corn consumed with Fire from Heaven. In *Wiltshire* there was a Dancing Match appointed upon the Lord’s Day, and one of the Company as he was dancing fell down dead suddenly, and so was made a Spectacle of God’s Justice. The *Theatre of God’s Judgments* relates of one, who used every Lord’s Day to hunt in Sermon-time, and he had a Child by his Wife with an Head like a Dog, and it cried like an Hound. His Sin was monstrous, and it was punish’d with a monstrous Birth. The Lord threatned the Jews, That if they would not hallow the Sabbath-day, he would kindle a *Fire in their Gates,* Jer. 17.27. The dreadful Fire which brake out in *London* began on the Sabbath-day; as if God would tell us from Heaven, he was then punishing us for our Sabbath-profanation. Nor doth God punish it only in this Life with Death, but with Damnation. Such as break God’s Sabbath, let them see if they can break those Chains of Darkness in which they and the Devils shall be held.\n\n*Vse* III. It exhorts us to Sabbath-holiness.\n\nI. Make Conscience of keeping this Day Holy. The other Commandments have only an Affirmative in them, or a Negative: This Fourth Commandment hath both an Affirmative in it, and a Negative: *Thou shalt keep the Sabbath-day holy:* And, *Thou shalt not do any manner of Work in it*: To show how carefully God would have us observe this Day. Nor only must you keep this Day *your Selves,* but have a care that all under your Charge keep it. *Thou, and thy Son, and thy Daughter, and thy Man-Servant, and thy Maid-Servant.* That is, Thou who art a *Superiour,* a Parent or a Master, thou must have a Care that not only thy self sanctifie the Day, but those who are under thy Trust and Tuition. To blame are those Masters of Families, who are careful that their Servants serve them, but have no care that they serve God. They care not though their Servants should serve the Devil, so long as their Bodies do them Service. That which St. *Paul* saith to *Timothy,* 1 *Tim.* 6.20. *Serva Depositum, Keep that which is committed to thy Trust,* is of a large Extension. Not only have a Care of thy own Soul, but have a Care of the Souls thou art entrusted with. See that they who are under thy Charge sanctifie the Sabbath. God’s Law provided, That if a Man met an Ox or an Ass going astray, he should bring him back again: Much more when thou seest the Soul of thy *Child* or *Servant* going astray from God, and breaking his Sabbath, thou shouldest bring him back again to a Religious Observation of this Day. Now that I may press you to Sabbath-Sanctification, consider,\n\n(1.) God hath promised great Blessings to the strict Observers of this Day.[^3] If this Day be a Delight, *Isa.* 58.14. *Then shalt thou delight thy self in the Lord.* Delighting in *God* is both a *Duty,* and a *Reward.* In this Text it is a *Reward, Then shalt thou delight thy self in the Lord*: As if God had said, If thou keep the Sabbath Conscientiously, I will give thee that which shall fill thee with Delight. If thou keepest the Sabbath willingly, I will make thee keep it joyfully: I will give thee those Enlargements in Duty, and that inward Comfort as shall abundantly satisfie thee; thy Soul shall overflow with such a stream of Joy, that thou shalt say, Lord, in keeping thy Sabbath there is great Reward. And,[^4] *I will cause thee to ride upon the High Places of the Earth:* That is, I will advance thee to Honour, *ascendere faciam*; so *Munster* interprets it. Some by the *High Places of the Earth* understand *Judaea*: So *Grotius.* I will bring thee into the Land of *Judaea,* which is higher situated than the other Countries adjacent.[^5] *And I will feed thee with the Heritage of Jacob.* That is, I will feed thee with all the delicious things of *Canaan,* and afterwards I’ll translate thee to Heaven, whereof *Canaan* was but a Type—And another Promise, *Isa.* 56.2. *Blessed is the Man that doth this, that keepeth the Sabbath from polluting it. Blessed is the Man*; in the Hebrew it is, [in the Plural, *Ashre,] Blessedness.* To him that keeps the Sabbath holy, here is Blessedness upon Blessedness belongs to him: he shall be blessed with the *Vpper and Nether Springs*; he shall be blessed in his *Name, Estate, Soul, Progeny.* Who would not keep the Sabbath from polluting it, that shall have so many Blessings entail’d upon him and his Posterity after him?\n\n(2.) A Conscientious keeping the Sabbath seasons the Heart for God’s Service all the Week after. Christian, the more holy thou art on a Sabbath, the more holy thou wilt be on the Week following.\n\n[^1]: Macrobius\n[^2]: Die Dominico nihil aliud vacandum nisi ad pietatis munia.\n[^3]: 1. A Promise of Joy. Psal. 37.4.\n[^4]: 2. Of Honour.\n[^5]: 3. Of Earth and Heaven."},{"number":72,"title":"Honour thy Father","part":null,"questions":[63,64],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 12. Honour thy Father and thy Mother, that thy Days may be long upon the Land which the Lord thy God giveth thee.\n\nHaving done with the *First* Table, I am next to speak of the Duties of the *Second Table.* The Commandments may be likened to *Jacob*’s Ladder: The First Table, as the Top of the Ladder, reacheth to Heaven, it respects God. The Second Table, as the Foot of the Ladder, rests on the Earth; it respects Superiors and Inferiors. By the First Table we walk Religiously towards God, by the Second we walk Righteously towards Man. He cannot be good in the *First* Table, that is bad in the *Second. Honour thy Father and thy Mother.*\n\nIn this, 1. A Command, *Honour thy Father and thy Mother.*\n\n2\\. A Reason annexed to it; *That thy Days may be long in the Land.*\n\n(1.) The Command, *Honour thy Father.*\n\nQuest. *Who is meant here by Father?*\n\n*Ans. Father* (Verbum 〈 in non-Latin alphabet 〉) is taken several ways; the Political, Ancient, Spiritual, Oeconomical, Natural.\n\n*First,* The *Political* Father, the *Magistrate.* He is the *Father* of his Countrey, he is to be an Encourager of Vertue, a Punisher of Vice, a Father to the Widdow and Orphan. Such a Father was *Job, Chap.* 29.16. *I was a Father to the Poor, and the Cause which I knew not I searched out.* And as Magistrates are Fathers, so especially the *King,* who is the Head of Magistrates, is a *Political* Father. He is placed as the Sun among the lesser Stars. The Scripture calls Kings *Fathers.* Isa. 49.23. *Kings shall be thy Nursing Fathers*: They are to nurse up their Subjects in Piety, by their good Edicts and Examples; and to nurse them up in Peace and Plenty. Such nourishing Fathers were *David, Hezekiah, Josiah, Constantine, Theodosius.* It is happy for a People who have such nursing Fathers, whose Breasts milk Comfort to their Children. These Fathers are to be Honour’d. For,\n\n(1.) Their Place deserves Honour. God hath set these Political Fathers to preserve Order and Harmony in a Nation, and to prevent those State-Convulsions which otherwise might ensue. *Judg.* 17.6. *When there was no King in Israel, every man did that which was* right in his own Eyes. A Wonder. *Prov.* 30.27.\n\n(2.) God hath promoted Kings, that they may promote *Justice.* As they have a *Sword* in their Hand to signifie their Power, so a *Scepter,* an Emblem of Justice. It is said of *Marcus Aurelius* Emperor, That he allotted one Hour of the Day to hear the Complaints of such as were oppressed. Kings place Judges, as Cherubims about the Throne, for distribution of Justice. These Political Fathers are to be honoured, *Honour the King,* 1 Pet. 2.17. And this Honour is to be shown by a Civil Respect to their Persons, and a chearful Submission to their Laws, so far as they agree and run parallel with God’s Law. Kings are to be *Pray’d* for, which is a part of that Honour we give them. 1 *Tim.* 2.1. *I exhort that Supplications, Prayers, Intercessions be* made for Kings, *that we may lead a quiet, peaceable Life under them in all Godliness and Honesty.* We are to pray for Kings, that God would honour them to be Blessings, that under them we may enjoy the Gospel of Peace, and the Peace of the Gospel. How happy was the Reign of *Numa Pompilius,* when the Swords were beaten into Plough-shares, and the Bees made their Hives of the Soldiers Helmets!\n\n*Secondly,* There is the *grave, ancient* Father, who is Venerable for old Age; whose Grey Hairs are resembled to the White Flowers of the Almond-tree,[^1] *Eccles.* 12.5. These are Fathers for *Seniority,* on whose wrinkled Brows, and in the Furrows of whose Cheeks is pictur’d the Map of Old Age. These Fathers are to be honoured. *Levit.* 19.32. *Thou shalt rise up before the hoary Head, and honour the Face of the Old Man.* Especially those are to honoured who are Fathers, not only for their Seniority, but their *Piety,* whose Souls are flourishing when their Bodies are a decaying. ’Tis a blessed sight to see the Spring of Grace in the Autumn of Old Age: To see Men stooping towards the Grave, yet going up the Hill of God. To see them lose their Colour, yet keep their Savour. Such whose silver Hairs are crowned with Righteousness, are worthy of double Honour: They are to be honoured, not only as Pieces of Antiquity, but as Patterns of Vertue. If you see an Old Man fearing God, whose Grace shines brightest when the Sun of his Life is setting, O honour him as a Father by reverencing and imitating him.\n\n*Thirdly,* There are *Spiritual* Fathers, as *Pastors* and *Ministers.* These are the Instruments of the *New-Birth,* 1 *Cor.* 4.15. *Tho you have Ten Thousand Instructors, yet have ye not many Fathers, for in Christ Jesus I have begotten you through the Gospel.* The Spiritual Fathers are to be honoured,\n\n1\\. In respect of their *Office.* What-ever their Persons are, their Office is honourable. They are the *Messengers of the Lord of Hosts,* Mal. 2.7. They represent no less than God himself, 2 *Cor.* 5.20. *Now then we are Ambassadors for Christ.* Jesus Christ was of this Calling; he had his Mission and Sanction from Heaven, *Joh.* 8.18. And this Crowns the Ministerial Calling with Honour.\n\n2\\. *Ministers,* these Spiritual Fathers are to be honoured for their *Work sake*; they come like the Dove with an Olive-branch in their Mouth; they *preach glad Tidings of Peace.* Their Work is to *save Souls.* Other Callings have only to do with Mens Bodies or Estates, but the Ministers Calling is employed about the Souls of Men. Their Work is to redeem Spiritual Captives, and turn Men from the Power of Satan to God, *Acts* 26.18. Their Work is to enlighten them *who sit in the Region of Darkness,* and make them shine as Stars in the *Kingdom of Heaven.* These Spiritual Fathers are to be honoured for their Work sake, and this Honour is to be shown three ways.\n\n1\\. By giving them Respect, 1 *Thess.* 5.12. *Know them which labour among you, and are over you in the Lord, and* esteem *them very highly in love for their work sake.* I confess the scandalous Lives of some Ministers hath been a great Reproach, and hath made the *Offering* of the *Lord to be abhorred* in some places of the Land. The Leper in the Law was to have his Lip covered. Such as are Angels by Office, but Lepers in their Lives, ought to have their Lips covered, and to be silenced. But tho some deserve no Honour, yet such as are faithful, and make it their Work to bring Souls to Christ, are to be reverenced as Spiritual Fathers. *Obadiah* honoured the Prophet *Elijah,* 1 *King.* 18.17. Why did God reckon the Tribe of *Levi* for the First-born? *Numb.* 3.12. Why did he appoint that the Prince should ask Counsel of God by the Priest? *Numb.* 27.21. Why did the Lord show by that Miracle of *Aaron*’s Rod flourishing, that he had chosen the Tribe of *Levi* to Minister before him? *Numb.* 17. Why doth Christ call his Apostles *the Lights of the World*? Why doth he say to all his Ministers, *Lo, I am with you to the end of the World*? But because he would have these Spiritual Fathers reverenced? In ancient times the *Egyptians* chose their Kings out of their Priests. They are far from showing this Respect and Honour to their Spiritual Fathers, who have *slight* Thoughts of such as have the Charge of the Sanctuary, and do minister before the Lord —*Know them,* saith the Apostle, *which labour among you*—Many can be content to know their Ministers in their *Infirmities,* and are glad when they have any thing against them; but not to know them in the Apostles Sence, so as to give them *double Honour.* Surely, were it not for the Ministry, you would not be a *Vineyard,* but a *Desart.* Were it not for the Ministry, you would be destitute of the two Seals of the Covenant, Baptism and the Lord’s Supper; you would be Infidels; *For Faith comes by hearing; and how shall they hear without a Preacher?* Rom. 10.14.\n\n2\\. Honour the Ministers, these Spiritual Fathers, by becoming *Advocates* for them, and wiping off those Slanders and Calumnies which are unjustly cast upon them, 1 *Tim.* 5.19. *Constantine* was a great Honourer of the Ministry, he vindicated them, he would not read the envious Accusations brought in against them, but did burn them. Do the Ministers open their Mouths to God for you in Prayer, and will not you open your Mouths in their Behalf? Surely, if they labour to preserve you from Hell, you should preserve them from Slander. If they labour to save your Souls, you ought to save their Credit.\n\n3\\. Honour them, by conforming to their Doctrine. This is the greatest Honour you can put upon your Spiritual Fathers, by believing and obeying their Doctrine. He is an Honourer of the Ministry, who is not only an *Hearer,* but a *Follower* of the Word. As Disobedience reproacheth the Ministry, so Obedience honoureth it. The Apostle calls his *Thessalonians,* his *Crown,* 1 *Thess.* 2.19. *What is our Crown of rejoycing, are not ye?* A thriving People are a Ministers Crown. When there is a Metamorphosis, a Change wrought; People came to the Word proud, but they go away humble; they came Earthly, but go away Heavenly: They came as *Naaman* to *Jordan,* Lepers, but they go away healed. This is an Honour to the Ministry. 2 *Cor.* 3.1. *Need we as some others, Epistles of Commendation?* Tho other Ministers might need Letters of Commendation, yet *Paul* needed none: For when Men should hear of the Obedience of these *Corinthians,* which was wrought in them by *Paul*’s Preaching; this was a sufficient *Certificate* for him, that God had blessed his Labours. The *Corinthians* were a sufficient Honour to him, they were his Letters Testimonial. You cannot honour your Spiritual Fathers more, than by thriving under their Ministry, and living those Sermons which they preach.\n\n*Fourthly,* There is the *Oeconomical Father*; that is, the *Master.* He is *Pater Familias,* the *Father of the Family.* Therefore *Naaman*’s Servants called their Master *Father,* 2 *Kings* 5.13. And the *Centurion* calls his Servant *Son*[^2], *Matth.* 8.6. The Servant is to honour his *Master* as the Father of the Family. Tho the Master be not so exactly qualify’d as he should, yet the Servant must not neglect his Duty, but show some kind of Honour to him.\n\n(1.) In *obeying* his Master *in licitis & honestis,* in things that are lawful and honest. 1 *Pet.* 2.18. *Servants be subject to your Masters; not only to the Good and Gentle, but also to the Froward.* God hath no where given you a Charter of Exemption to free you from your Duty. You cannot disobey your Earthly Master, but you disobey your Master in Heaven. Think not that Birth, or High Parts, no nor yet your Grace, will exempt you from Obedience to your Master. To obey him, is an Ordinance of God; and the Apostle saith, *Whosoever resisteth the Ordinance, shall receive to themselves Damnation,* Rom. 13.2.\n\n(2.) The Servants honouring of his Master (his Oeconomical Father) is seen in being *diligent* in his Service. *Apelles* painted a Servant with his Hands full of Tools, an Emblem of Diligence. The loytering Servant is a kind of Thief, tho he doth not steal from his Master Goods, yet he steals that Time which he should have employed in his Masters Service. The slothful Servant is called a *Wicked Servant, Matth.* 25.26.\n\n(3.) The Servant is to Honour his Master, who is his Family-Father, by being *Faithful. Matth.* 24.45. *Who then is a faithful and wise Servant.* Faithfulness is the chief thing in a Servant. This Faithfulness in a Servant is seen in Six things.\n\n*First,* In *Tenaciousness,* in concealing the Secrets your Master hath entrusted you with: If those Secrets are not Sins, you ought to promise Privacy. What is whispered in your Ear, you are not to publish on the House-top. Such Servants are Spies. Who would keep a Glass tkat is crack’d? Who would keep a Servant that hath a Crack in his Brain, and cannot keep a Secret?\n\n*Secondly,* Faithfulness in a Servant is seen in *designing* the Masters Advantage. A Faithful Servant esteems his Masters Good as his own. Such a good Servant had *Abraham.* When his Master sent him to transact business for him, he was as careful about it, as if it had been his own. *Gen.* 24.12. *O Lord God of my Master Abraham, I pray thee send me good speed this day, and shew kindness unto my Master Abraham.* Doubtless *Abraham*’s Servant was as glad he had got a Wife for his Masters Son, as if he had got a Wife for himself.\n\n*Thirdly,* Faithfulness in a Servant is seen in *standing up for the Honour* of his Master. When he hears him spoken against, he must vindicate him. As the Master is careful of the *Servant’s Body,* so the Servant should be careful of the *Master’s Name.* When the Master is unjustly reproached, the Servant cannot be excused if he be possessed with a dumb Devil.\n\n*Fourthly,* Faithfulness is, when a Servant is true to his Word. He dares not tell a Lie, but will speak the Truth, tho it be against himself. A Lie doubles the sin. *Psal.* 101.7. *He that telleth Lies, shall not tarry in my sight.* A Liar is of near a-kin to the Devil, *Joh.* 8.44. And who would let any of the Devil’s Kindred live with him? The Lie that *Gehazi* told his Master *Elisha,* entailed a Leprosie on *Gehazi* and his Seed for ever, 2 *Kings* 5.22. A Faithful Servant, his Tongue is the true Index of his Heart.\n\n*Fifthly,* Faithfulness is, when a Servant is against *Impropriation.* He dares not convert his Masters Goods to his own Use. *Tit.* 2.10. *Not purloyning.*[^3] *Ne aliquid haereat in digitis.* What a Servant filcheth from his Master, is damnable Gain. The Servant who enricheth himself by stealing from his Master, stuffs his Pillow with Thorns, and his Head will lie very uneasie when he comes to die.\n\n*Sixthly,* Faithfulness is in *preserving* the Masters Person, if unjustly in Danger. *Banister* who betrayed his Master the Duke of *Buckingham* in King *Richard* the Third’s Reign, it is remarkable how the Judgments of God befell that Traiterous Servant: His eldest Son ran mad, his Daughter of a singular Beauty was suddenly struck with Leprosie, his younger Son was drowned, and he himself arraigned, and had been executed, had he not been saved by his Clergy. That Servant who is not true to his Master, will never be true to God or his own Soul.\n\n(4.) The Servant is to honour his Master, by serving him as with *Love,* (for Willingness is more than the Work) so with *Silence:* That is, without repining, and without replying. *Titus* 2.9. *Exhort Servants to be obedient to their Masters, not answering again.* Greek, 〈 in non-Latin alphabet 〉, *Not giving cross Answers.* Some Servants are quick of Speech, tho slow at *Work*; and instead of being sorry for a Fault, they provoke by unbeseeming Language. Were the Heart more humble, the Tongue would be more silent. They are the Apostles Words, *not answering again.* And to those Servants who do thus honour their Masters, or Family-Fathers, by Submission, Diligence, Faithfulness, Love, and humble Silence, for their encouragement let them take that, *Col.* 3.24. *Servants obey in all things your Masters according to the Flesh, not with eye-service, knowing that of the Lord ye shall receive the Reward of the Inheritance, for ye serve the Lord Christ.* In serving your Masters ye serve Christ, and he will not let you lose your Labour, ye shall receive the *Reward of the Inheritance.* From serving on Earth, you shall be taken up to Reign in Heaven, and shall sit with Christ upon his Throne, *Rev.* 3.21.\n\n[^1]: Eccles. 12.5.\n[^2]: 〈 in non-Latin alphabet 〉 signifies Son as well as Servant.\n[^3]: Bern."},{"number":73,"title":"Honour thy Father, &c.","part":null,"questions":[64,66],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 12. Honour thy Father and thy Mother, *&c.*\n\nIf we are not just we cannot be holy. Having shown you how Servants are to honour their Masters, the Fathers of Families, I shall next show how Masters are to carry it towards their Servants, that they may gain Honour from them.\n\n1\\. In *General.* Masters must remember that they have a *Master* in Heaven, who will call them to Account. *Eph.* 6.9. *Knowing, that your Master is also in Heaven.*\n\n2\\. More *Particularly.*\n\n(1.) Masters must have a care to *provide* for their Servants: As they cut them out Work, so they must give them their *Meat in due season,* Luke 17.7. And the Food should be wholsom and sufficing. It is an *unworthy* thing in some Governors of Families, to lay out so much upon their own Backs, as to pinch their Servants Bellies.\n\n(2.) Masters should encourage their Servants in their Work, by *commending* them when they do well: Tho a Master is to tell a Servant of his Faults, yet he is not always to beat upon one string, but sometimes take notice of that which is praise-worthy. This makes a Servant more chearful in his Work, and gains the Master Love from his Servant.\n\n(3.) Masters must not over-burden their Servants, but proportion their Work to their Strength. If you lay too much load on a Servant, he will faint under it. Christianity teacheth Compassion.\n\n(4.) Masters must endeavour the *Spiritual Good* of their Servants; they must be *Seraphims* to kindle their Love to Religion: They must be Monitors to put them in mind of their Souls: They must bring them to the Pool of the Sanctuary, waiting till the Angel stir the *Waters, John* 5.4. They must seek God for them, that their Servants may be his Servants: They must allow them Time convenient for secret Devotion. Some Masters are cruel to the Souls of their Servants; they look that they do the Work about the House, but abridge them of Time they should employ in working out Salvation.\n\n(5.) Masters should use *mild gentle* Behaviour towards Servants, *Eph.* 6.9 *Forbearing Threatning. Lev.* 25.43. *Thou shalt not rule over him with rigour, but fear thy God.* It requires Wisdom in a Master to know how to keep up his Authority, yet lay down his Austerity. We have a good Copy to write after. Our Master in Heaven is *slow to Anger,* and of *great Mercy,* Psal. 145.8. Some Masters are so harsh and implacable, that they are enough to spoil a good Servant.\n\n(6.) Be very exact and punctual in the Compacts and Agreements you make with your Servants: Do not prevaricate; keep not back any of their Wages, nor deal deceitfully with them, as *Laban* did with *Jacob, changing his Wages,* Gen. 31.7. Falseness in Promise is as as bad as False Weights.\n\n(7.) Be careful of your Servants, not only in Health but in Sickness. They have got their Sickness in your Service; use what means you can for their Recovery. Be not like the *Amalekite,* who forsook his Servant when he was sick, 1 *Sam.* 30.13. but be as the good Centurion, who kept his sick Servant, and sought to Christ for a Cure, *Mat.* 8.6. If you have a Beast that falls sick, you will not turn it off, but have it look’d to, and pay for its Cure. Will you be kinder to your Horses than your Servants? Thus should Masters (the Fathers of the Family) carry themselves prudently and piously, that they may gain Honour from their Servants, and may give up their Accounts to God with Joy.\n\n*Fifthly,* The *Natural* Father. The *Father of the Flesh,* Heb. 12.9. *Honour thy Natural Father.* This is so necessary a Duty, that *Philo* the Jew placed the Fifth Commandment in the *First Table,* as tho’ we had not perform’d our whole Duty to God, till we had paid this Debt of Honour to our Natural Parents. Children are the Vineyard of the Parents planting, and Honour done to the Parent,[^1] is some of the Fruit of the Vineyard.\n\n*Quest. Wherein are Children to show their Honour to their Parents?*\n\n*Resp.* I. In a *Reverential Esteem of their Persons.* They must[^2] 〈 in non-Latin alphabet 〉, *Give them a Civil Veneration.* Therefore when the Apostle speaks of Fathers of our Bodies, he speaks also of *giving them Reverence,* Heb. 12.9. This Veneration or Reverence must be shown,\n\n1\\. *Inwardly,* by Fear mixed with Love. *Lev.* 19.3. *Ye shall fear every Man his Mother and his Father.* In the Commandment the *Father* is named First, here the *Mother* is named First. (1.) Partly, to put the Honour upon her the Mother, because by reason of many Weaknesses incident to her Sex, she is apt to be more slighted by Children. And (2.) Partly, because the Mother endures more for the Child; therefore here God gives the Mother the Priority, names her first, *Ye shall fear every one his* Mother *and his Father.*\n\n2\\. Reverence must be shown to Parents *Outwardly,* viz. In *Word* and *Gesture.*\n\n(1.) In *Word*; and that either in speaking *to* Parents, or speaking *of them.*\n\n*First,* Reverence in speaking *to* Parents. Children must speak to Parents respectively, and in decent Language. 1 *Kings* 2.20. *Ask on my Mother,* said King *Solomon,* to his Mother *Bathsheba.*\n\n*Secondly,* Reverence in speaking *of* Parents. Children must speak of their Parents honourably; they ought to speak well of them if they deserve well. *Prov.* 31.28. *Her Children rise up and call her Blessed.* And in case a Parent *betrays Weakness* and Indiscretion, the Child should make the best of it, and by his wise Apologies for his Father, cover his Fathers Nakedness.\n\n(2.) In *Gesture.* Children are to show their Reverence to their Parents by *Submissive Behaviour,* by uncovering the Head, bending the Knee. *Joseph,* tho he were a Great Prince, and his Father grown poor, yet he bow’d to him, and behaved himself as humbly as if his Father had been the *Prince,* and he the *poor Man, Gen.* 48.46. And King *Solomon,* when his Mother came to him, *rose off his Throne, and bowed himself to her,* 1 Kings 2.19. Among the *Lacedemonians,* if a Child had carried himself arrogantly and sawcily to his Father, it was lawful for the Father to appoint whom he would to be his Heir. O how many Children are far from this giving Reverence to their Parents! They *despise* their Parents; they carry themselves with that Pride and Malapertness towards them, that they are a shame to Religion, and bring their Parents Grey Hairs with Sorrow to the Grave. *Deut.* 27.16. *Cursed be he that setteth light by his Father or Mother.* If all that set light by their Parents are Cursed, how many Children in our Age are under a Curse! If such as are disrespectful to their Parents live to have Children, they will be Thorns in their sides, and God will make them read their Sin in their Punishment.\n\nII. The Second way of showing Honour to Parents, is in *careful Obedience.* Col. 3.20. *Children obey your Parents in all things.* Our Lord Christ herein set a Pattern to Children. *Luke* 2.51. *He was subject to his Parents.* He to whom Angels were subject, yet was subject to his Parents. This Obedience to Parents is shown three ways.\n\n(1.) *In hearkning to their Counsel.* Prov. 1.8. *Hear the Instruction of thy Father, and forsake not the Law of thy Mother.* Parents are as it were in the *room of God*; if they would teach you the *Fear of the Lord,* you must listen to their Words as Oracles, and not be as the *deaf Adder* to stop your Ears. *Ely*’s Sons hearkned not *to the Voice of their Father,* 1 Sam. 2.25. but they were called *Sons of Belial,* ver. 12.—And Children must hearken to the Counsel of their Parents, as in *Spiritual* Matters, so in *other Affairs* which relate to this Life, as in the Choice of a Calling, and in case of entring into *Marriage. Jacob* would not dispose of himself in Marriage, (tho he were Forty Years old) without the Advice and Consent of his Parents, *Gen.* 28.1, 2. Children are as it were the Parents proper Goods and Possession, and it is high Injustice in a Child to give away her self without the Parents leave. If Parents should indeed counsel a Child to match with one that is Irreligious or Popish, I think the case is plain; and many of the Learned are of Opinion, that here the Child may have a Negative Voice, and is not obliged to be ruled by the Parent. Children are to *marry in the Lord,* 1 *Cor.* 7.39. Therefore not with Persons Irreligious, for that is not to *marry in the Lord.*\n\n(2.) Obedience to Parents is shown in *subscribing to their Commands.* A Child should be the Parents *Eccho*: When the Father speaks, the Child should Eccho back Obedience. The *Rechabites* were forbidden by their Father to drink Wine, and they did obey him, and were commended for it, *Jer.* 35.6. And Children must obey their Parents 〈 in non-Latin alphabet 〉, *in all things,* Col. 3.20. Things that are more against the Grain, and which they have some Reluctancy to, yet they must obey their Parents. *Esau* would obey his Father, when he commanded him to fetch him Venison, because it is probable he took pleasure in hunting; but refused to obey him in a matter of greater Concernment, namely, in the Choice of a Wife. But tho Children must obey their Parents *in all things,* yet[^3] *restringitur ad licita & honesta,* it is with this Limitation, *Things just and honest. Obey in the Lord,* Ephes. 6.1. That is, so far as the Commands of Parents agree with, and are consonant to Gods Commands. If they command against God, here they lose their Right of being obeyed, and in this Case we must unchild our selves.\n\n(3.) Honour is to be shown to Parents in *relieving their Wants. Joseph* cherished his Father in his Old Age, *Gen.* 47.12. It is but the *paying a just Debt.* Parents have brought up Children when they were young, and Children ought to nourish their Parents when they are old. The young Storks by the Instinct of Nature bring Meat to the Old Storks, when by reason of Age ther are not able to fly, *Pliny. Lex Pelargica*—The Memory of *Aeneas* was honoured, for carrying his Aged Father out of *Troy* when it was on Fire. I have read of a Daughter, whose Father being condemned to be starv’d to Death, she did in Prison give him Suck with her own Breasts, which being known to the Governours, procured his Freedom out of Prison. To blame are such, shall I say Children or Monsters, who are ashamed of their Parents when they are old, and fallen to decay. When Parents Tears and lean Cheeks may plead Pity, yet Children have no Compassion: *When they ask for Bread they give them a Stone.* When Houses are shut up, we say the Plague is there. When Childrens Hearts are shut up against their Parents, the Plague is in those Hearts. Our blessed Saviour took great Care for his Mother: When he was on the Cross, he charg’d his Disciple *John* to take her home to him as his Mother, and see that she wanted nothing, *John* 19.26, 27. The Reasons why Children should honour their Parents, are:\n\n1\\. It is a Solemn Command of God, *Honour thy Father, &c.* As God’s Word is the Rule, so his Will must be the Reason of our Obedience.[^4]\n\n2\\. They deserve Honour, in respect of that great Love and Affection which they bear to their Children, and that Love is evidenced both by their Care and Cost. (1.) Their Care in bringing up their Children. A Sign their Hearts are full of Love, because their Heads are so full of Care. Parents oft take more Care for their Children than for themselves. They take Care of them when they are *tender,* least like Wall-Fruit they should be nip’d in the Bud. And as Children grow older, so the Care of Parents grows greater. They are afraid of their Childrens falling when young, and of worse Faults when they are older. (2.) Their Love is evidenced by their *Cost.* 1 *Cor.* 12.14. They *lay up,* and *lay out* for their Children. They are not like the *Raven* or *Ostrich,* Job. 39.14. which are cruel to their Young. Parents sometimes do impoverlsh themselves to enrich their Children. All this calls for Honour from the Children. Children can never parallel or equal Parents Love. Parents are the Instruments of Life to their Children, Children cannot be so to their Parents.\n\n3\\. To honour Parents is 〈 in non-Latin alphabet 〉, *well-pleasing to the Lord, Col.* 3.20. As it is *joyful* to the Parents, so it is *pleasing* to the Lord. Children, is it not your Desire to please God? In honouring and obeying your Parents, you please God as well as when you Repent and Believe. And that you may see how well it pleaseth God, he bestows a *Reward* upon it, *That thy Days may be long in the Land which the Lord thy God giveth thee. Jacob* would not let the Angel go till he had blessed him; nor God would not part with this Commandment till he had blessed it. Here is the Blessing, *That thy Days may be long in the Land,* &c. St. *Paul* calls this the First Commandment with *Promise,* Eph. 6.2. The Second Commandment hath a *General* Promise of Mercy. But this is the First Commandment that hath a *Particular* Promise made to it, *That thy Days may be long in the Land which the Lord thy God giveth thee. Long Life* is mentioned as a *Blessing,* Psal. 128.6. *Thou shalt see thy Childrens Children.* It was a great Favour of God to *Moses,* that tho’ he was an Hundred and Twenty Years old he needed no Spectacles, his Eye was not *dim,* nor his Natural Strength *abated, Deut.* 34.7. God threatned it as a Curse to *Eli,* That there should not be an *Old Man in his Family,* 1 *Sam.* 2.31. Since the Flood Life is much abbreviated and cut short: Some the Womb is their Tomb; others exchange their Cradle for their Grave; others die in the Flower of their Age; Death *serves it’s Warrant* every Day upon one or other. Now when Death *lies in Ambush* continually for us, if God *satisfie* us with *Long Life:* Psal. 91.16. *With long Life will I satisfie him:* This is to be esteemed a Blessing. It is a Blessing that God gives a long time to repent, and a long time to do Service, and a long time to enjoy the Comfort of Relations; and who is this Blessing of *Long Life* entail’d upon, but Obedient Children? Honour thy Father, that thy *Days may be long.* Nothing sooner shortens Life than Disobedience to Parents. *Absalom* was a disobedient Son, who sought to deprive his Father of his Life and Crown, and he did not live out *half his Days.* The Mule he rode upon, as being weary of such a Burden, left him hanging in the Oak betwixt Heaven and Earth, as not fit to tread upon the one, or enter into the other. Obedience to Parents spins out thy Life, —*That thy Days may be long.* Nor doth Obedience to Parents only *lengthen* Life, but *sweeten* it: Therefore it follows, *That thy Days may be long in the Land which the Lord thy God giveth thee.* To live long, and not have a Foot of Land, is a Misery; but Obedience to Parents settles Land of Inheritance upon the Child. *Hast thou but one Blessing, O my Father?* said *Esau.* Behold, God hath more Blessings for an Obedient Child than one; not only shall he have a *Long Life,* but a *Fruitful Land*: And not only shall he have Land, but Land given in Love. *The Land which the Lord thy God giveth thee.* Thou shalt have thy Land not only with God’s Leave, but with his Love. All which are cogent Arguments to make Children Honour and Obey their Parents.\n\n[^1]: 1 Cor. 9.7.\n[^2]: Arist.\n[^3]: Davenant\n[^4]: Reason."},{"number":74,"title":"Honour thy Father, &c.","part":null,"questions":[64,65],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 12. Honour thy Father—\n\n*Vse* I. If we are to Honour our Fathers on Earth, then much more our Father in Heaven. *Mal.* 1.6. *If then I am a Father, where is my Honour?* A Father is but the Instrument of conveying Life, but God is the Original Cause of our Being. *Psal.* 100.3. *For it is he that hath made us, and not we our selves.* Honour and Adoration is a Pearl belongs only to the Crown of Heaven. And,\n\n1\\. We show Honour to our Heavenly Father by *obeying* him. Thus Christ honoured his Father. *John* 6.38. *I came down from Heaven, not to do my own Will, but the* Will of him *that sent me.* This he calls honouring of God. *John* 8.29. *I do always those things which please him.* Ver. 49. *I honour my Father.* The Wise Men did not only bow the Knee to Christ, but presented him with *Gold and Myrrh,* Mat. 2.8. So we must not only *bow the Knee,* give God Adoration, but *bring Presents,* give him Golden Obedience.\n\n2\\. We show Honour to our Heavenly Father, by appearing as *Advocates* in his Cause, and standing up for his Truth in an Adulterous Generation. That Son honours his Father, who stands up in his Defence, and vindicates him when he is calumniated and reproached. Do they honour God who are ashamed of him? *John* 12.42. *Many believed on him, but* durst not *confess him.* They are Bastard Sons, who are ashamed to own their Heavenly Father. Such as are born of God, are steeled with Courage for his Truth: They are like the Rock which no Waves can break; like the Adamant, which no Sword can cut. *Basil* was a Champion for Truth in the Time of the Emperor *Valens*; and *Athanasius,* when the World was *Arrian,* appeared for God.\n\n3\\. We show Honour to our Heavenly Father, by *ascribing the Honour* of all we do to him. 1 *Cor.* 15.10. *I laboured morè* abundantly *than they all,* yet not I, *but the Grace of God which was in me.* If a Christian hath any Assistance in Duty, any strength against Corruption, he rears up a Pillar, and writes upon it, *Hitherto the Lord hath helped me.* As *Joab* when he had fought against *Rabbah,* and had *like* to have taken it, sent for King *David,* that he might carry away the *Honour of the Victory,* 2 *Sam.* 12.27. So when a Child of God hath any Conquest over Satan, he gives all the Honour to God. Hypocrites (whose Lamp is fed with the Oyl of Vain-Glory) while they do any eminent Service for God, seek themselves; and so their very serving of him is a dshonouring him.\n\n4\\. We show Honour to our Heavenly Father by *Celebrating his Praise. Psal.* 71.8. *Let my mouth be filled with thy praise, and with thy honour all the Day.* Rev. 5.13. *Blessing, Honour, Glory and Power be unto him that sits upon the Throne.* Blessing God is honouring of God. It lifts him up in the Eyes of others; it spreads his Fame and Renown in the World. In this manner the Angels, the Quiristers of Heaven, are now honouring God, they Trumpet forth his Praise. In Prayer we act like Saints, in Praise like Angels.\n\n5\\. We show Honour to our Heavenly Father by suffering *Dishonour,* yea, *Death* for his sake. St. *Paul* did bear in his Body the *Marks of the Lord Jesus,* Gal. 6.17. As they were *Marks of Honour* to him, so *Trophies of Honour* to the Gospel. The Honour which comes to God, is not by bringing that Outward Pomp and Glory to him as we do to Kings, but it comes in another way, by the *Sufferings* of his People. They let the World see what a good God they serve, and how they love him, and will fight under his Banner to the Death. Thus you see how you are to Honour your Heavenly Father. God is *worthy of Honour. Psal.* 104.1. *Thou art Cloathed with Honour and Majesty.* What are all his Attributes, but Glorious Beams shining from this Sun. He deserves more Honour than Men or Angels can give him. 2 *Sam.* 22. *I will call upon the Lord, who is worthy to be praised.* God is worthy of Honour. Often times we confer Honour upon them that do not deserve it. Many Noble Persons we give Titles of Honour to, who are sordid and vicious; they do no deserve *Honour,* but God is worthy of Honour. *Neh.* 9.5. *Blessed be thy Glorious Name, which is exalted above all Blessings and Praise.* He is above all the Acclamations and Triumphs of the Arch-angels. O then let every true Child of God honour his Heavenly Father! Tho the wicked dishonour him by their Flagitious Lives, yet let not his own Children dishonour him. Sins in you are worse than in others: A Fault in a Stranger is not so much taken notice of as a Fault in a Child. A Spot in a black Cloth is not so much observed, but a Spot in Scarlet every ones Eye is upon it. A Sin in the Wicked is not so much wondred at, it is a Spot in black: But a Sin in a Child of God, here is a Spot in Scarlet; this is more visible, and brings an Odium and Dishonour upon the Gospel. The Sins of God’s own Children go nearer to his Heart. *Deut.* 32.19. *When the Lord saw it, he abhorred them, because of the provoking of his Sons and Daughters.* O *forbear* doing any thing may reflect Dishonour upon God. Will you disgrace your Heavenly Father? Let not God complain of the Provocations of his Sons and Daughters; let him not cry out as *Isa.* 1.2. *I have brought up Children, and they have rebelled against me.* So much for the First: If our Earthly Father be to be honoured, then much more our Heavenly.\n\n*Vse* II. *Exhort. First Branch.* Doth God Command, *Honour thy Father and thy Mother?* Then let it exhort Children to put this great Duty in Practice, be living Commentaries upon this Commandment. Honour and Reverence your Parents; not only obey their Commands, but submit to their Rebukes. You cannot honour your Father in Heaven, unless you honour your Earthly Parents. To deny Obedience to Parents entails God’s Judgments upon Children. *Prov.* 30.17. *The Eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out*[^1], *and the young Eagle shall eat it. Eli*’s Two Disobedient Sons were slain, 1 *Sam.* 4.11. God made a Law that the *Rebellious Son* should be *stoned*; the same Death the Blasphemer had, *Lev.* 24.14. *Deut.* 21.18. *If a Man have a stubborn and rebellious Son, which will not obey the voice of his Father or the voice of his Mother, then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of the City, and all the Men of his City shall stone him with Stones that he die.* A Father once complaining, *Never had Father a worse Son than I have. Yes,* saith the Son, *my Grandfather had*: A Prodigy of Impudence that can hardly be parallel’d. *Manlius,* when he was grown old and poor, and had a Son very rich, the old Father desired some Food of him, but the Son denied him Relief; yea, disclaimed him from being his Father, and sent him away with reproachful Language. The poor old Father let Tears fall, (as Witnesses of his Grief.) But God to revenge this Disobedience, struck this unnatural Son with Madness, of which he could never be cured. Disobedient Children stand in the place where all God’s Arrows fly.\n\n*Second Branch.* Let Parents so carry it, as they may gain Honour from their Children.\n\nQuest. *How may Parents so carry it towards their Children, that their Children may willingly pay the Debt of Honour and Reverence to their Parents?*\n\n*Resp.* 1. If you would have your Children honour you,\n\n1\\. Be careful to bring them up in the Fear and Nurture of the Lord, *Ephes.* 6.4. Bring them up in the Admonition of the Lord. You conveyed the Plague of Sin to them, *Ergo,* Endeavour to get them healed and sanctified. *Austin* saith, his Mother *Monica* travelled more for his Spiritual Birth, than his Natural. *Timothy*’s Mother instructed him from a Child, 2 *Tim.* 3.15. She did not only give him her Breastmilk, but *the sincere Milk of the Word.* Season your Children with good Principles betimes, that they may with *Obadiah, fear the Lord from their Youth,* 1 King. 18.12. When Parents instruct not their Children, they seldom prove *Blessings.* God oft punisheth the carelesness of Parents with Undutifulness in their Children. It is not enough that in Baptism your Child is Dedicated to God, but it must be Educated for God. Children are young Plants which you must be continually watering with good Instruction. *Prov.* 22.6. *Train up a Child in the way he should go, and he will not depart from it when he is old.* The more your Children fear God, the more they will honour you.\n\n2\\. If you would have your Children honour you, keep up your Parental Authority over your Children; be kind, but do not cocker them: If you let them get too much Head, they will *Contemn* you instead of *Honouring* you. The Rod of Discipline must not be with-held. *Prov.* 23.14. *Thou shalt beat him with the Rod, and deliver his Soul from Hell.* A Child indulg’d and humour’d in Wickedness, will be a Thorn in the Parents Eye. *David* cockered *Adonijah,* 1 Kings 1.6. *His Father had not displeased him at any time, in saying, Why hast thou done so?* And he afterward was a Grief of Heart to his Father, and was false to the *Crown, ver.* 7▪ 9. Keep up your Authority, and you keep up your Honour.\n\n3\\. *Provide for* your Children what is *fitting* both in their *Minority,* and when they come to *Maturity.* 2 *Cor.* 12.14. *The Children ought not to lay up for the Parents, but the Parents for the Children.* They are your *own Flesh*; and as the Apostle saith, *No Man yet ever hated his own Flesh,* Eph. 5.29. The Parents Bountifulness will cause Dutifulness in the Child. If you pour Water into a Pump, the Pump will send Water out again freely. So if Parents pour in something of their Estate to their Children, Children (if ingenuous) will pour out Obedience again to their Parents.\n\n4\\. When your Children are grown up, put them to some *Lawful Calling,* wherein they may serve their Generation. And it is good to consult the Natural Genius and Inclination of a Child. *Forc’d Callings* do as ill sometimes as *Forc’d Matches.* To let a Child be out of a Calling, is to expose it to Temptation. *Melancton. Otium Balneum Diaboli.* A Child out of a Calling is like Fallow Ground, and what can you expect should grow up but Weeds of Disobedience.\n\n5\\. Carry it *Lovingly* to your Children. In all your Counsels and Commands, let them read Love. Love will command Honour: And how can the Parent but love the Child who is his living Picture, nay, part of himself. The Child is the Father in the Second Edition.\n\n6\\. Carry it *prudently* towards your Children. A great Point of Prudence is, when a Parent doth not provoke his Children to Wrath. *Col.* 3.21. *Fathers provoke not your Children to Anger, lest they be discouraged.*\n\nQuest. *How many ways may a Parent provoke his Children to Wrath?*\n\n*Resp.* 1. By giving them *Opprobrious Tearms.* 1 Sam. 20.30. *Thou Son of the perverse rebellious Woman,* said *Saul* to his Son *Jonathan.* Some Parents use Imprecations and Curses to their Children. This is to provoke them to Wrath. Would you have God bless your Children, and do you curse?\n\n(2.) Parents provoke Children to Wrath, when they strike their Children *without a Cause*; or when the Correction exceeds the *Fault.* This is rather to be a Tyrant than a Father. *Saul* cast a Javelin at his Son to smite him, 1 Sam. 20.33. and *his Son was provoked to Anger.* Ver. 34. *So Jonathan arose from the Table in fierce Anger. In Filium pater obtinet non tyrannicum imperium sed Basilicum.* Davenant.\n\n(3.) When Parents deny their Children *Conveniences*; they will not let them have that which may cherish or cover Nature. Some have thus provoked their Children; they have stinted them, and kept them so short, that they have forc’d their Children upon indirect Courses, and made them *put forth their Hands to Iniquity.*\n\n(4.) When Parents carry it *unequally* towards their Children, showing more kindness to one than another; this sometimes breeds bad Blood. Tho a Parent hath a greater Love to one Child, yet Discretion should guide Affection, that he should not show more Love to one than to another. *Jacob* show’d more love to *Joseph* than all his Children, and what did it procure but Envy of his Brethren? *Gen.* 37.3. *Now Israel loved Joseph more than all his Children, and when his Brethren saw that, they* hated *him, and could not speak peaceably to him.*\n\n(5.) When a Parent doth any thing which is sordid and unworthy, that which casts Disgrace upon himself, and his Family; as to cosen, or take a false Oath; this is to provoke the Child to Wrath. As the Child should honour his Father, so the Father should not dishonour the Child.\n\n(6.) When Parents lay such Commands upon their Children, as their Children cannot perform without wronging their Conscience. *Saul* commanded his Son *Jonathan* to bring *David* to him. 1 *Sam.* 20.3. *Fetch him to me, for he shall surely die. Jonathan* could not do this with a good Conscience, but was provoked to Anger. Ver. 34. *Jonathan rose from the Table in fierce Anger.* Now the Reason why Parents should show their Prudence in not provoking their Children to Wrath, is set down, *Col.* 3.21. *Lest they be discouraged.* This Word 〈 in non-Latin alphabet 〉, *Discouraged,* implies three things. 1. *Grief.* The Parents provoking the Child, the Child so takes it to Heart, that it causeth immature Death. 2. *Despondency.* The Parents Austerity dispirits the Child, and makes it unfit for Service: Like Members of the Body stupifyed, which are unfit for Work. 3. *Contumacy and Refractoriness.* The Child being provoked by the cruel and unnatural carriage of the Parent, grows desperate, and oft studies to irritate and vex his Parent: Which tho it be evil in the Child, yet the Parent is accessary to it, as being the occasion of it.\n\n(7.) If you would have Honour from your Children, *pray much for them*: Not only lay up a *Portion* for them, but lay up a Stock of *Prayer* for them. *Monica* prayed much for her Son *Austin*; and it was said, It was impossible a Son of so many Prayers and Tears should perish. Pray that your Children may be preserved from the Contagion of the Times: Pray that as your Children bear your Image in their Faces, they may bear God’s Image in their Hearts. Pray they may be Instruments and Vessels of Glory. This may be one Fruit of Prayer, that the Child shall honour a Praying Parent.\n\n(8.) Encourage that which you see good and commendable in your Children▪ *Virtus laudata crescit.* Commending that which is good in your Children, makes them more in love with Vertuous Actions; and is like watering of Plants, which makes them grow more. Some Parents discourage the good they see in their Children, and so nip Vertue in the Bud, and help to damn their Childrens Souls. They have their Childrens Curses.\n\n(9.) If you would have Honour from your Children, set them a good Example: It makes Children *despise* their Parents, when the Parents live in a contradiction to their own Precepts: When they bid their Children be sober, yet they themselves will be drunk: They bid their Children fear God, yet are themselves loose in their Lives.[^2] Oh! If you would have your Children honour you, teach them by an[^3] *Holy Example.* A Father is a Looking-glass which the Child oft dresseth himself by; let the Glass be *Clear* and not *Spotted.* Parents should observe a Good *Decorum* in their whole Carriage, lest they give occasion to their Children to say to them as *Plato*’s Servant, My Master hath made a Book against rash Anger, but he himself is passionate. Or as a Son once said to his Father, *If I have done Evil, I have learned it of you.*\n\n[^1]: The Eye is the first part Ravens pick out.\n[^2]: Plutarch.\n[^3]: Validiora sunt Exempla quam verba."},{"number":75,"title":"Thou shalt not Kill","part":null,"questions":[67,69],"paragraphs":[],"clauses":[],"items":[],"text":"*Quest.* Which is the Sixth Commandment? Resp. *EXOD. XX.* 13. *Thou shalt not Kill.*\n\nIn this Commandment, (1.) Is a Sin forbidden, *viz. Murder. Thou shalt not kill.* (2.) A Duty implied, *To preserve our own Life, and the Life of others.*\n\n1\\. The Sin forbidden, *Murder. Thou shalt not kill.* Where two things are to be understood. (1.) The not injuring another. (2.) Our selves.\n\nI. In this, *Thou shalt not kill,* is meant the not Injuring another. 1. We must not injure him in his Name. 2. In his Body. 3. In his Soul.\n\n(1.) We must not injure another in his *Name.* A good Name is a precious Balsom; it is a great Cruelty to murder a Man in his Name. We injure others in their Name. When we calumniate and slander them. ’Twas *David*’s Complaint, *Psal.* 35.11. *They laid to my Charge things which I knew not.* The Primitive Christians were traduced for Incest and killing their Children, as *Tertul. Dicimur infanticidii, incestus rei.* This is to behead others in their good Name; this is an irreparable Injury: No Physician can heal the Wounds of the Tongue.\n\n(2.) We must not injure another in his *Body.* The Life is the most precious thing, and God hath set this Commandment as a Fence about it to preserve it, *Thou shalt not kill.* God made a Statute which was never to this Day repealed. *Gen.* 9.6. *Who so sheddeth Man’s Blood, by Man shall his Blood be shed.* In the Old Law had a Man killed another *unawares,* he might take Sanctuary; but if he had killed him *willingly,* tho he did fly to the Sanctuary, the Holiness of the Place was not to defend him. *Exod.* 21.14. *If a Man come presumptuously upon his Neighbour to slay him with Guile, thou shalt take him from my Altar that he may die.* Now in this Commandment, *Thou shalt do no Murder,* all those Sins are forbidden which lead to it, and are the occasions of it. As,\n\n1\\. *Vnadvised Anger.* Anger boyls up the Blood in the Veins, and oft produceth Murder. *Gen.* 49.6. *In their Anger they slew a Man.*\n\n2\\. *Envy.* Satan envy’d our first Parents the Robe of Innocence, and the Glory of Paradise, therefore never left till he had procured their Death. *Joseph*’s Brethren envied him, because his Father loved him, and gave him a *Coat of divers Colours,* therefore *take Counsel to slay him,* Gen. 37.20. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, *Envy* and *Murder* are near a-kin, therefore the Apostle puts them together. *Gal.* 5.21. *Envyings, Murders.* Envy is a Sin breaks *both* the *Tables at once.* It begins in Discontent against God, and ends in Injury against Man, as we see in *Cain, Gen.* 4.6, 8. Envious *Cain,* first discontented with God, there he broke the First Table; and then he fell out with his Brother and slew him, there he broke the Second Table. Anger is sometimes *soon over,* like Fire kindled in Straw, which is quickly out; but Envy is a *radicated* thing, and will not quench its Thirst without Blood. *Prov.* 27.4. *Who is able to stand before Envy?*\n\n3\\. *Hatred.* The Pharisees hated Christ because he excelled them in Gifts, and had more Honour among the People than they, therefore they never left till they had nailed him to the Cross, and taken away his Life. Hatred is a Vermin lives upon Blood. *Ezek.* 35.5. *Because thou hast had a perpetual Hatred, and hast* shed the Blood *of the Children of Israel. Haman* hated *Mordecai* because he did not bow to him, and he presently sought Revenge. He got a Bloody Warrant sealed for the Destruction of the whole Race and Seed of the Jews, *Esther* 3.9. Hatred is ever cruel. All these Sins are forbidden in this Commandment which lead the Van, and are oft the occasions of this Sin of Murder.\n\nQuest. *How many ways is Murder committed?*\n\n*Resp.* We may be said to *Murder* another, Twelve ways.\n\n(1.) With the *Hand.* As *Joab* kill 〈◊〉 *Abner* and *Amasa,* 2 Sam. 20.10. *He smote him in the Fifth Rib, and shed out his Bowels.*\n\n(2.) Murder is committed with the *Mind.* Malice is Mental Murder, 1 *John* 3.15. *Whoso hateth his Brother is a Murderer.* To malign another, and wish Evil against him in the Heart, is a murdering him.\n\n(3.) Murder is committed with the *Tongue.* By *speaking* to the Prejudice of another, and *causing* him to be put to Death. Thus the Jews kill’d the Lord of Life, when they inveighed against him, and accused him falsly to *Pilate, John* 18.30.\n\n(4.) Murder is committed with the *Pen.* So *David* killed *Vriah,* in writing to *Joab* to set *Vriah* in the *Fore-front of the Battle,* 2 *Sam.* 11.15. Tho the *Ammonites* Sword cut off *Vriah,* yet *David*’s Pen was the Cause of his Death. Therefore the Lord tells *David* by the Prophet *Nathan,* 2 *Sam.* 12.9. *Thou hast killed Vriah.*\n\n(5.) Murder is committed by *Plotting* anothers Death. Thus *Jezabel,* tho she did not lay Hands her self upon *Naboth,* yet because she contrived his Death, and caused Two false Witnesses to swear against him, and bring him within the Compass of Treason, she was a Murderer, 1 *Kings* 21.10.\n\n(6.) Murder is committed by instilling Poyson into Potions. Thus the Wife of *Commodus* the Emperor killed her Husband, by poysoning the Wine which he drank. So many kill the Children they go with, by taking such Medicines or strong Purges as prove the Death of the Child.\n\n(7.) By *Witchcraft and Sorcery,* a thing forbidden under the Law, *Deut.* 18.10. *There shall not be found among you an Enchanter or a Witch, or a Consulter with Familiar Spirits.*\n\n(8.) By having an *Intention* to kill another; as *Herod* would, under a Pretence of Worshipping Christ, have killed him. *Mat.* 2..8, 13. So *Saul,* when he made *David* go as Captain against the *Philistins,* designing thereby that the *Philistins* should have killed him. 1 *Sam.* 18.17. *Saul said, Let not my Hand be upon him, but let the Hand of the Philistins be upon him.* Here was intentional Murder, and it was in God’s Account as bad as actual.\n\n(9.) By *consenting* to anothers Death. So *Saul* to the Death of *Stephen. Acts* 22.20. *I also was standing by and consenting to his Death.* He that gives Consent is accessary to the Murder.\n\n(10.) By *not hindring the Death* of another when in our Power. *Pilate* knew Christ was innocent, *I find no Fault in him*; but he did not hinder his Death; therefore he was guilty. It was not washing his Hands in Water could wash away the Guilt of Christ’s Blood.\n\n(11.) By *Vnmercifulness.* 1. By taking away that which is necessary for the Sustentation of Life: As, to take away those Tools or Utensils whereby a Man gets his Living. *Deut.* 24.6. *No man shall take away the* nether *or the* upper Milstone *to pledge, for he takes a mans Life.* 2. By *not helping* him when he is ready to perish. You may be the Death of another as well by not relieving him, as by offering him Violence. *Si non paveris, occidisti.* Ambrose. If thou dost not feed him that is starving, thou killest him. And then how many are guilty of the Breach of this Commandment?\n\n(12.) By not Executing the Law upon Capital Offenders. A Felon having committed Six Murders, the Judge may be said to be guilty of Five of them,[^1] because he did not execute the Felon for his first Offence. The next thing I shall speak to, is to show the Aggravations of this Sin of *Murder.* As,\n\n1\\. To shed the Blood of another *Causless*; as to kill another in an Humour or Frolick. A Bee will not sting unless provok’d. But many when they are not provoked will take away the Life of another. This makes the Sin of Blood more bloody. The less Provocation to a Sin, the greater the Sin.\n\n2\\. To shed the Blood of another *contrary to Promise.* Thus after the Princes of *Israel* had sworn to the *Gibeonites* that they should live, *Josh.* 9.15. *Saul* slew them, 2 *Sam.* 21.1. Here were two Sins twisted together, Breach of Oath and Murder.\n\n3\\. To take away the Life of any *Publick Person* inhanceth the Murder, and makes it greater. As 1. To Kill a Judge upon the Bench, because he represents the King’s Person. 2. To murder a Person, whose Office is Sacred, and comes on the King of Heaven’s Ambassage: The murdering of him may be the murdering of many. *Herod* added this Sin above all, that he shut up *John Baptist* in Prison, *Luke* 3.20. Then much more to behead *John* in Prison. 3. To stain ones Hands with Royal Blood. *David*’s Heart smote him, because he did but cut off the *Lap* of King *Saul*’s Garment, 1 *Sam.* 24.5. How would *David*’s Heart have smote him, if he had cut off *Sauls* Head?\n\n4\\. To shed the Blood of a *near Relation* aggravates the Murder, and dies it of a *deeper Crimson.* For a Son to kill his Father is horrid. Parricides are Monsters in Nature. *Qui occidit patrem plurima committit peccata in uno.* Cicero. He who takes away his Fathers Life, committeth many Sins in one. He is not only guilty of Murder, but of Disobedience, Ingratitude, Ostracism, and Diabolical Cruelty. *Exod.* 21.15. *He who striketh his Father or Mother, shall be surely put to Death.* Then how many Deaths is he worthy of, that destroyes his Father or Mother. Such a Monster was *Nero,* who caused his Mother *Agrippina* to be slain.\n\n5\\. To shed the Blood of any *Righteous Person* aggravates the Sin. First, Hereby Justice is perverted. Such a Person being innocent, is unworthy of Death. Secondly, A Saint being 〈 in non-Latin alphabet 〉, a Publick Blessing; he lies in the Breach to turn away Wrath: So that to destroy him, is to go to pull down the Pillars of a Nation. Thirdly, He is *precious to God,* Isa. 15.43, 44. He is a Member of Christ’s Body; therefore what Injury is offered to him, is done to God himself, *Acts* 9.4.\n\n*Caution* I. Tho this Commandment forbids *Private Persons, Thou shalt not kill,* to shed the Blood of another, (unless in their own Defence,) yet such as are in *Office* must punish *Publick Offenders*; yea, with Death, else they sin. To kill an Offender is not Murder but Justice. A Private Person sins if he draws the Sword, a Publick Person sins if he put up the Sword. A Magistrate ought not to let the Sword of Justice rust in the Scabbard. As the Magistrate should not let the Sword be too sharp by Severity, so neither should the Edge of it be blunted by too much Lenity.\n\n*Caution* II. Neither doth this Commandment, *Thou shalt not kill,* prohibit a *Just War.* When Mens Sins grow ripe, and long Plenty hath bred Surfeit. Then God saith, *Sword, go through the Land, Ezek.* 14.17. God did abet the War between the Tribes of *Israel* and *Benjamin.* When the Iniquity of the *Amorites* was full, then God sent *Israel* to commence a War against them, *Judg.* 11.21.\n\n*Vse* I. *Lamentation,* That this Land is so defiled with Blood: *Numb.* 35.33. How common is this Sin in this Hectoring Age! *England*’s Sins are written in Letters of Blood. Some make no more of killing *Men,* than *Sheep. Jer.* 2.34. *In thy Skirts is found the Blood of the poor Innocents. Junius* reads it *in Alis*; and so in Hebrew, *In Thy Wings* is found the Blood of Innocents. It alludes to the Birds of Prey, which stain their Wings with the Blood of other Birds. May not the Lord justly take up a Controversie with the Inhabitants of the Land, because *Blood toucheth Blood, Hos.* 4.2. There is a Concatenation, a Plurality of Murders. And that which may encrease our Lamentation, is, that not only *Man*’s Blood is shed among us, but Chrst’s Blood. Such as are profane flagitious Sinners are said to *Crucify the Son of God afresh, Heb.* 6.6. (1.) They Swear by his Blood, and so do as it were make his Wounds bleed afresh.[^2] (2.) Crucifie Christ in his Members. *Why persecutest thou me?* The Foot being trodden on, the Head cried out. (3.) If it lay in their Power, were Christ alive on Earth, they would nail him again to the Cross. Thus Men Crucifie Christ afresh. And if Man’s Blood doth so cry, how loud will Christ’s Blood cry against Sinners?\n\n*Vse* II. Beware of having your Hands imbrued in the Blood of others.\n\nObj. *But such a one hath wronged me by Defamation, or other ways; and if I spill his Blood, I do but revenge my own Quarrel.*\n\n*Resp.* If he hath done you wrong, the *Law is open*; but take heed of shedding Blood. What, because he hath wronged you, will you therefore wrong God? Is it not a Wrong to God, to take his Work out of his Hand? He hath said, *Vengeance is mine, and I will repay,* Rom. 12.19. But you will take upon you to revenge your self: You will be both Plantiff, and Judge, and Executioner your self. This is an high Wrong done to God, and he will not hold you guiltless. Now to deterr all from having their Hands defiled with Blood, consider what a *Sin* Murder is.\n\n1\\. A God-affronting Sin. It is a Breach of Commandment, trampling upon God’s Royal Edict: It is a Wrong offered to God’s *Image. Gen.* 9.6. *In the Image of God made he Man.* It is a tearing God’s Picture, and breaking in Pieces the King of Heavens Broad-Seal. Man is the *Temple* of God. 1 *Cor.* 6.19. *Know ye not that your Body is the Temple of the Holy Ghost?* So that the Man-slayer destroys God’s Temple: And will God endure to be thus confronted by proud Dust?\n\n2\\. It is a crying Sin. *Clamitat in Coelum vox Sanguinis*—There are three Sins in Scripture said to cry. (1.) *Oppression,* Psal. 12.5. (2.) *Sodomy,* Gen. 18.21. (3.) *Blood-shed.* This comes so loud, that it drowns all the other Cries. *Gen.* 4.10. *The Voice of thy Brothers Blood cries unto me from the Ground. Abel*’s Blood had as many Tongues as Drops to cry aloud for Vengeance. This Sin of Blood lay heavy on *David*’s Conscience. Tho he had sinned by Adultery, yet that he cried out of most was, this Crimson Sin of Blood. *Psal.* 51.14. *Deliver me from Blood-guiltiness, O God.* Tho the Lord visits for every Sin, yet he will in a special manner *make Inquisition for Blood,* Psal. 9.12. If a Beast did kill a Man, the Beast was to be ston’d, and *his Flesh must not be eaten,* Exod. 21.8. If God would have a Beast stoned that killed a Man, who had not the Use of Reason to restrain him, then much more will he be incensed against those, who go both against Reason and Conscience in spoiling the Life of a Man.\n\n3\\. Murder is a *Diabolical Sin*: It makes a Man *Primogenitum Diaboli,* The Devil’s First-born: He was a Murderer from the beginning, *John* 8.44. By saying to our First Parents, *Ye shall not die,* he brought in Death to the World.\n\n4\\. It is a *Cursed* Sin. If there be a Curse for him that *smites* his Neighbour secretly, *Deut.* 27.4. then he is double cursed that kills him. The first Man that was born was a Murderer. *Gen.* 4.11. *And now art thou cursed from the Earth.* He was an excommunicate Person, banish’d from the place of God’s Publick Worship. God set a Mark upon bloody *Cain, Gen.* 24▪ 15. Some think it was *Horror of Mind,* which (above all Sins) doth accompany the Sin of Blood. Others think this *Mark* was a continual Shaking and trembling in his Flesh, which was a Mark of Infamy God set upon him. He carried a Curse along with him.\n\n5\\. It is a *Wrath-procuring* Sin, 2 *Kings* 24.4.\n\n(1.) It procures *Temporal* Judgments. *Phocas,* to get the Empire, put to Death all the Sons of *Mauritius* the Emperor, and then slew him. But this *Phocas* was pursued by his Son-in-law *Priscus,* who cut off his Ears and Feet, and then kill’d him. *Charles* the 9*th,* who caused the Massacre of so many Christians at *Paris,* Blood issued out at several parts of his Body, of which he died. *Albonia* kill’d a Man, and then made a Cup of his Skull to drink in: afterwards his own Wife caused him to be murdered in his Bed. Vengeance as a Blood-hound pursues the Murderer. *Bloody Men shall not live out half their Days,* Psal. 55.23.\n\n(2.) It brings *Eternal* Judgments. It binds Men over to Hell. The *Papists* make nothing of Massacres; theirs is a *Bloody Religion*: They dispense with Men for Murder, so it be to propagate the Catholick Cause. If a Cardinal put his Red Hat upon the Head of a Murderer going to Execution, he is saved from Death. But let all impenitent Murderers read their Doom, *Rev.* 21.8. *Murderers* shall have their part in the *Lake which burns with Fire and Brimstone*: This *is the Second Death.* We read of *Fire* mingled with *Blood,* Rev. 8.7. Such as have their *Hands full of Blood,* must undergo the Wrath of God. *Here* is Fire mingled with *Blood,* and this Fire is inextinguishable, *Mark* 9.44. *Time* will not *finish* it, *Tears* will not *quench* it.\n\n[^1]: Isa. 1.21\n[^2]: Acts 9.4."},{"number":76,"title":"Thou shalt not Kill","part":null,"questions":[67,69],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 12. Thou shalt not Kill.\n\n(3.) We must not injure anothers *Soul.* This is the greatest Murder of all, because there is more of God’s Image in the Soul than in the Body. Ths Soul, tho it cannot be annihilated, is said to be murdered, because it misseth of Happiness, and is for ever in Torment. Now how many are Soul-murderers?\n\n1\\. Such as corrupt others by bad *Example. Vivitur Exemplis—The World is led by Example*; especially the Examples of Great ones are very *pernicious. —Magnates, Magnetes*—We are apt to do as we see others *before* us, especially *above* us. Such as are placed in High Power are like the *Pillar of Cloud,* when *that went Israel went.* When Great Ones move in their Sphere, others will follow them, tho it be to Hell. Evil Magistrates, like the Tail of the Dragon, draw the *third part of the Stars after them.*\n\n2\\. Such as *entice* others to Sin. The *Harlot* by curling her Hair, rolling her Eyes, laying open her Breasts, doth what in her lies, to be both a Tempter and a Murderer. Such an one was *Messalina,* Wife to *Claudius* the Emperor. *Prov.* 7.7, 10. *I discerned a young Man, and there met him a Woman with the Attire of an Harlot, so she caught him and kissed him.* Better are the Reproofs of a Friend, than the Kisses of an Harlot.\n\n3\\. *Ministers* are Murderers, who either *starve,* or *poyson,* or *infect* Souls.\n\n(1.) That *starve* Souls. 1 *Pet.* 5.2. *Feed the Flock of God which is among you.* These Feed themselves, and starve the Flock: Either through Non-residing they do not Preach, or through Insufficiency they cannot. There are many in the Ministry (a shame to speak it) so ignorant, that they had need to be taught the *First Principles* of the *Oracles of God, Heb.* 5.12. Was not he fit to be a Preacher in *Israel,* (think ye) who being asked something concerning the Decalogue, answered, He never saw any such Book?\n\n(2.) That *Poyson* Souls. Such are *Heterodox* Ministers, who poyson People with Error. The Basilisk poysons Herbs and Flowers by breathing on them. The Breath of Heretical Ministers, like the Basilisks Breath, poysons Souls. The *Socinian,* that would rob Christ of his Godhead; the *Arminian,* that by advancing the Power of the Will, would take off the Crown from the Head of Free-Grace; the *Antinomian,* who denies the Use of the Moral Law to a Believer, as if it were antiquated and out of date▪ these Poyson Mens Souls. Error is as damnable as Vice. 1 *Pet.* 2.1. *There shall be false Teachers among you, who privily shall bring in* damnable *Hereresies, denying the Lord, that bought them.*\n\n(3.) That *Infect* Souls, *viz.* By their *Scandalous Lives.* Exod. 19.22. *Let the Priests which come near to the Lord sanctifie themselves.* Ministers who by their Places are *nearer* to God, should be holier than others. The Elements, the higher they are, the purer. The Air is purer than the Water; the Fire is purer than the Air. The higher Men are by Office, the holier they should be. *John Baptist* was a shining *Lamp.* But there are many who infect their People with their Bad Life: They preach one thing, and live another. Qui curios simulant & Bacchanalia vivunt. They, like *Eli*’s Sons, are in White Linen, but they have Scarlet Sins. Some say that *Prester John,* the Lord of *Africa,* causeth to be carried before him a Golden Cup full of Dirt: A fit Emblem of such Ministers as have a Golden Office, but are dirty and polluted in their Lives. They are Murderers, and the *Blood of Souls will cry against them* at the last Day.\n\n4\\. Such as destroy others by getting them into *bad Company,* and so making them Proselytes to the Devil. *Vitia in proximum quemque transiliunt.* Sen. A Man cannot live in the *Aethiopian* Climate, but he will be discoloured with the Sun; nor he cannot be in bad Company, but he will partake of their Evil. One Drunkard makes another; as the Prophet speaks in another Sence, *Jer.* 35.5. *I set before them pots full of Wine and Cups, and said unto them, Drink ye Wine.* So the Wicked set Pots of Wine before others, and make them drink till Reason be stupified, and Lust enflamed. These are guilty of the Breach of this Commandment, they are Murderers of Souls. How sad will it be with these, who have not only their *own Sins,* but the *Blood of others* to answer for. So much for the First thing forbidden in the *Commandment,* the Injuring of others.\n\nII. The Second thing forbidden in it is, the injuring *ones self. Thou shalt not kill*: Thou shalt do no hurt to thy self.\n\n(1.) Thou shalt not hurt thy *own Body.* One may be guilty of Self-murder, either 1. Indirectly and Occasionally. 2. Directly and Absolutely.\n\n1\\. *Indirectly* and *Occasionally.* As,\n\n*First,* When a Man *thrusts himself* into Danger which he might prevent. As if a Company of Archers were shooting, and one should go and stand in the place where the Arrows fly, if the Arrow did kill him, he is accessary to his own Death. In the Law God would have the Leper shut up to keep others from being infected, *Lev.* 13.4. Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosie, he might thank himself, he occasioned his own Death.\n\n*Secondly,* A Person may be in some Sence guilty of his own Death, by neglecting the Use of Means: if sick, and use no Physick. If hehath received a Wound, and will not apply Balsom, he hastens his own Death. God appointed *Hezekiah* to lay a *Lump of Figs to the Boil, Isa.* 38.21. If he had not used the Lump of Figs, he had been the cause of his own Death.\n\n*Thirdly,* By *Immoderate Grief,* 2 *Cor.* 7.10. *The Sorrow of the World worketh Death.* When God takes away a dear Relation, and one is swallowed up with Sorrow. How many weep themselves into their Graves! Queen *Mary* grieved so excessively for the loss of *Calice,* that it broke her Heart.\n\n*Fourthly,* By *Intemperance, Excess in Diet.* Surfeiting shortens Life. *Plures periere crapula quam gladio*: Many dig their Grave with their Teeth. Too much Oyl choaks the Lamp: The Cup kills more than the Canon. Excessive drinking causeth untimely Death.\n\n2\\. One may be guilty of Self-murder *Directly* and *Absolutely.*\n\n(1.) By *Envy.* Envy is *Tristitia de bonis alienis,* a secret repining at the Welfare of another. Invidus alterius rebus macrescit opimis. An envious Man is more sorry at anothers Prosperity, than at his own Adversity. He never laughs but when another Weeps. Envy is a Self-murder, a *Fretting Canker. Cyprian* calls it *Vulnus occultum,* a Secret Wound; it hurts a Man’s self most-Envy corrodes the Heart, dries up the Blood, rots the Bones. *Prov.* 14.30. *Envy is the rottenness of the Bones.* It is to the Body as the Moth to the Cloth, it eats it, and makes its Beauty consume. Envy drinks its own Venom. The Viper which leap’d on *Paul*’s Hand, thought to have hurt *Paul,* but fell her self into the Fire, *Acts* 28.3. So while the envious Man thinks to hurt another, he destroys himself.\n\n(2.) By laying *Violent Hands* upon himself, and thus he is *Felo de se*; as *Saul* fell upon his own Sword and kill’d himself. Because I see so many in the Bills of Mortality who make away themselves, let me a little expatiate. It is the most unnatural and barbarous kind of Murder for a Man to butcher himself, and imbrue his Hands in his own Blood. A Man’s self is most near to him, therefore this Sin of Self-murder breaks both the *Law of God* and the *Bonds of Nature.* The Lord hath placed the Soul in the Body as in a Prison; now it is a great Sin to break Prison, till God by Death open the Door. Self-murders are worse than the Brute-Creatures, they will tear and gore one another, but no Beast will go to destroy its self. Self-murder is occasion’d usually from *Discontent.* Discontent is joyned with a sullen Melancholy. The Bird that beats her self in the Cage, and is ready to kill her self, is the true Emblem of a discontented Spirit. And this Discontent ariseth,\n\n1\\. From *Pride.* A Man that is swell’d with an High Opinion of himself, thinks he deserves better than others; and if any Cross befall him, he is discontented, and now in a suddain Passion will make away himself. *Achitophel* had high Thoughts of himself, his Words were esteemed Oracles; and to have his Wise Counsel rejected, he was not able to bear it. 2 *Sam.* 17.23. *He put his House in order, and* hanged *himself.*\n\n2\\. Discontent is occasioned from *Poverty.* Poverty is a sore Temptation: 〈 in non-Latin alphabet 〉, *Menand. Prov.* 30.29. *Give me not Poverty.* Many by their Sin have brought themselves to Poverty; and when a great Estate is boil’d away to nothing, then they are discontented, and think better to die quickly, than languish in Misery. Hereupon the Devil helps them to dispatch themselves.\n\n3\\. Discontent is occasion’d from *Covetousness.* Avarice is a dry Drunkenness, an Horseleech that is never satisfied. The Covetous Man is like *Behemoth, Job* 40.23. *Behold he drinketh up a River, and yet his Thirst is not allayed.* The covetous Miser hoards up Corn; and if he hears the Price of Corn begins to fall, then he is troubled, and there’s no Cure for his Discontent but an Halter.\n\n4\\. From *Horror of Mind.* A Man hath sinn’d a great Sin, he hath swallowed down some Pills of Temptation the Devil hath given him; and these Pills begin to work in his Conscience, and the Horror is so great, that he chooseth *Strangling. Judas* having betray’d Innocent Blood, he was in that Agony, that he hanged himself to quiet his Conscience. As if one should, to avoid the stinging of a Gnat, endure the biting of a Serpent. This Self-murder, 〈 in non-Latin alphabet 〉, is an *High Breach* of this Commandment, it is an *execrable Sin.* I can see no ground of hope for such as make away themselves; for they die in the very Act of Sin, and cannot have time to repent.\n\n(2.) Here is forbidden hurting ones own *Soul. Thou shalt not Kill.* Many who are free from other Murder, yet are guilty here; they go about to murder their own Souls; they are wilfully set to damn themselves, and throw themselves into Hell.\n\nQuest. *Who are they that go about desperately to murder their own Souls?*\n\n*Resp.* 1. Such wilfully go about to murder their Souls, who have no Sence of God, or the other World. They are *past feeling, Eph.* 4.19. Tell them of God’s Holiness and Justice, they are not at all affected. *Zech.* 7.12. *They made their Hearts like an Adamant.* The Adamant, saith *Pliny,* is insuperable, the Hammer cannot conquer it: Sinners have Adamantine Hearts. The Altar of Stone, when the Prophet spake to it, *rent asunder,* 1 *Kings* 13.2. But Sinners Hearts are so hardened in Sin, that nothing will work upon them, neither Ordinances nor Judgments; they do not believe a Deity, they laugh at Hell: These go about to murder their Souls, they are throwing themselves as fast as they can into Hell.\n\n2\\. Such as are set wilfully to murder their Souls, are they who are *resolved* upon their Lusts, let what will come of it; the Soul may cry out, I am killing, I am murdering. *Eph.* 4.19. *They have given themselves over to work all Vncleanness with Greediness.* Let Ministers speak to them about their Sins, let Conscience speak, let Affliction speak, yet they will have their Lusts, tho they go to Hell for them. Are not these resolved to murder their Souls? As *Agrippina,* Mother to *Nero,* said, *Occidat modò imperet,* Let my Son kill me, so he may Reign. So many say in their Hearts, Let our Sins damn us, so they may but please us. *Herod* will have his incestuous Lust, tho it cost him his Soul. Men will for a drop of Pleasure drink a Sea of Wrath. Are not these about to massacre and damn their own Souls?\n\n3\\. They murder their Souls, who avoid all means of saving their Souls. They will go to Plays, to drunken Meetings, but will not set their Foot within God’s House, or come near the Sound of the Gospel-Trumpet. As if one that is Diseased should shun the *Bath,* for fear of being healed. These do wilfully damn their Souls, and are as great Murderers of themselves, as he, who having means of Cure offered him, chooseth Death rather than Physick.\n\n4\\. They do voluntarily murder their Souls, who suck in false Prejudices against Religion; as if Religion were too strict and severe; they that espouse Holiness must live a melancholly Life, like Hermits and Anchorites, and drown all their Joy in Tears. This is a Slander which the Devil hath cast upon Religion: For there’s no true Joy but in *believing, Rom.* 15.13. No Hony so sweet as that which drops from a Promise. Some Men have foolishly taken up a Prejudice against Religion; they are resolved rather never to go to Heaven, than go thither through the *Strait Gate.* I may say of Prejudice as *Paul* to *Elimas,* Acts 13.10. *O Prejudice, thou Child of the Devil, thou Enemy of all Righteousness,* how many Souls hast thou damned!\n\n5\\. They are wilfully set to murder their own Souls, who will neither be good to themselves, nor suffer others to be so. *Matth.* 23.13. *Ye neither* go into *the Kingdom of Heaven your selves, neither* suffer *ye them that are* entring, *to go in.* Such are those that persecute others for their Religion. Drunken Meetings shall escape Punishment: But if Men meet to serve God, then let all Severity be used. These are resolved to Shipwrack others, tho they themselves are cast away in the Storm. Oh! Take heed of this, of murdering your own Souls: No Creature but Man doth willingly kill its self. So I have done with the First, the *Sin Forbidden* in this *Commandment, Thou shalt not kill.*"},{"number":77,"title":"Thou shalt not Kill","part":null,"questions":[67,68],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 13. Thou shalt not Kill.\n\nII. The Second Duty implyed, is, That we should do *all the Good we can to our selves and others.*\n\n1\\. In reference to *Others.* We should endeavour to preserve the Lives and Souls of others. 2. In reference to *our selves.* To preserve our own Life and Soul.\n\n[1.] In reference to *Others.*\n\n(1.) To preserve the *Life of others.* Comfort them in their Sorrows, relieve them in their Wants: Be as the *good Samaritan,* pour Wine and Oyl into their Wounds. *Job* 29.16. *I was a Father to the poor.* —13. *The blessing of him that was ready to perish came upon me.* This is a great means of preserving the Life of another, by relieving him when he is ready to perish. *Pompey,* when there was a great Dearth in *Rome,* provided Corn for their Relief; and when the Mariners were backward to sail thither in a Tempest, saith he, 〈 in non-Latin alphabet 〉, It is not necessary that we should live, but it is necessary that *Rome* be *relieved.* Grace makes the Heart *tender,* it causeth Sympathy and Charity: As it melts the Heart in Contrition towards God, so in Compassion towards others. *Psal.* 112.9. *He hath dispersed, he hath given to the poor.* This the Commandment *implies,* That we should be so far from ruining others, that we should do all we can to preserve the Lives of others. When we see the Picture of Death drawn in their Faces, administer to their Necessities. Be Temporal Saviours to them; draw them out of the Waters of Affliction with a Silver Cord of Charity. That I may perswade you to this, let me lay before you Arguments.\n\n*First,* Works of Charity evidence Grace.\n\n1\\. *Faith. Jam.* 2.18. *I mill shew thee my Faith by my Works.* Works are Faith’s Letters of Credence to show. We judge of the Health of the Body by the Pulse, where the Blood stirs and operates. Christian, judge of the Health of thy Faith by the Pulse of Charity: The Word of God is the *Rule* of Faith, and good Works are the *Witnesses* of Faith.\n\n2\\. *Love.* Love loves Mercy: It is a Noble bountiful Grace. *Mary* loved Christ, and how liberal was her Love! She bestows on Christ her Tears, Kisses, costly Oyntments. Love is like a full Vessel, will have Vent; it vents it self in Acts of Liberality.\n\n*Secondly,* To communicate to the Necessities of others, is not *Arbitrary,* (it’s not left to our Choice whether we will or no) but it is a Duty incumbent. 1 *Tim.* 6.17. *Charge them that are Rich in this World, that they do good, —that they be rich in good Works.* This is not only a *Counsel,* but a *Charge.* If God should lay a *Charge* upon the Inanimate Creatures, they would obey. If he should charge the Rocks, they would send forth Water: If he should charge the Clouds, they would melt into Showers: If he should charge the Stones, they would become Bread. And shall we be harder than the Stones, not to obey God, when he chargeth us to *be rich in Good Works?*\n\n*Thirdly,* God supplies our Wants, and shall not we supply the Wants of others? *We could not live without Mercy.* God makes every Creature helpful to us. The Sun doth enrich us with it’s Golden Beams: The Earth yields us its Encrease, Veins of Gold, Crops of Corn, store of Flowers. God opens the Treasury of his Mercy, he feeds us every Day out of the Alms-basket of his Providence. *Thou openest thy hand, and satisfiest the desire of every living thing,* Psal. 145.16. Now, doth God supply our Wants, and shall not we minister to the Wants of others? Shall we be only as a Spunge to suck in Mercy, and not as a Breast to milk it out to others?\n\n*Fourthly,* Herein we *resemble God,* to be doing Good to others. ’Tis our Excellency to be like God. *Godliness is God-likeness.* And wherein are we more like him than in Acts of Bounty and Munificence? *Psal.* 119.68. *Thou art good, and dost good. Thou art good,* there is God’s *Essential* Goodness; *and dost good,* there is his *Communicative* Goodness. The more helpful we are to others, the more like we are to God. We cannot be like God in Omnisciency, or in working Miracles, but we may be like him in doing Works of Mercy.\n\n*Fifthly,* God remembers all our Deeds of Charity, and takes them kindly at our Hands. *Heb.* 6.10. *God is not unrighteous to forget your labour of Love which ye have shewed towards his Name, in that ye have ministred to the Saints.* The Chief Butler may forget *Joseph*’s Kindness, but the Lord will not forget any kindness we show to his People. *Mat.* 25.35. *I was an hungred and ye gave me Meat, Thirsty and ye gave me Drink.* Christ takes the kindness done to his Saints as done to himself. God that hath a Bottle for your Tears, hath a Book to write down your Alms. *Mal.* 3.16. *A Book of Remembrance was written before him. Tamerlane* had a Register to write down all the *Names,* and good Service of his Soldiers: So God hath a Book of Remembrance to write down all your Charitable Works, and at the Day of Judgment there shall be an open and honourable mention made of them in the Presence of the Angels.\n\n*Sixthly,* Hard-heartedness to them in Misery *reproacheth* the Gospel. When Men’s Hearts are like pieces of Rocks, or as *the Scales of the Leviathan, shut up as with a close Seal,* Job 41.15. You may as well extract Oyl out of a Flint, as the Golden Oyl of Charity out of their Hearts. These *Vnchristian themselves.* Unmercifulness is the *Sin of the Heathen,* Rom. 1.31. 〈 in non-Latin alphabet 〉, *without Mercy.* It eclipseth the Glory of the Gospel. Doth the Gospel teach Uncharitableness? Doth it not bid us *draw out our Soul to the Hungry,* Isa. 58.10. *Tit.* 3.8. *These things I will that you affirm, that they which have believed in God might be careful to maintain good Works.* While you relieve not such as are in Want, you walk Antipodes to the Gospel; you cause it to be evil spoken of, and lay it open to the Lash and Censure of others.\n\n*Seventhly,* There is nothing lost by relieving the Necessitous. The *Shunamite* Woman was kind to the Prophet, she welcomed him to her House, and she received Kindness from him another way. He restored her Dead Child to Life. 2 *Kings* 4.35. Such as are helpful to others, shall *find Mercy to help in time of need.* Such as pour out the Golden Oyl of Compassion to others, God will pour out the Golden Oyl of Salvation to them. For a *Cup of cold Water* they shall have *Rivers of Pleasure.* Nay, God will make it up some way or other in *this Life.* Prov. 11.25. *The Liberal Soul shall be made fat*: As the Loaves in *breaking* multiplied, or as the Widows Oyl encreased by *pouring out,* 1 *Kings* 17.16. An Estate may be *imparted,* yet not *impaired.*\n\n*Eighthly,* To do good to others in Necessity, *keeps up the Credit of Religion.* Works of Mercy *adorn* the Gospel as the Fruit Adorns the Tree. When our *Light so shines* that others see our Good Works, this glorifies God, Crowns Religion, silenceth the Lips of Gain-sayers. *Basil* saith, Nothing rendred the True Religion more famous in the Primitive Times, and made more Proselytes to it, than the Bounty and Charity of the Christians.\n\n*Ninthly and Lastly,* The Evil that doth accrue by not preserving the Lives of others, and helping them in their Necessities. God sends oft a secret *Moth* into their Estate. *Prov.* 11.24. *There is that with-holdeth more than is meet, but it tendeth to Poverty. Prov.* 21.13. *Whoso stoppeth his Ears at the cry of the poor, he also shall cry himself, but shall not be heard.* Jam. 2.13. *He shall have Judgment without Mercy, that showed no Mercy. Dives* denied *Lazarus* a Crumb of Bread, and *Dives* was denied a Drop of Water. *Mat.* 25.41. *Depart from me ye cursed, for I was an hungred and ye gave me no meat.* Christ saith not, Ye took away my Meat: But, Ye gave me no Meat; ye did not feed my Members, therefore *depart from me.* By all this, be ready to distribute to the Necessities of others. This is included in the Commandment, *Thou shalt not kill.* Not only, Thou shalt not destroy his Life, but thou shalt preserve it by giving to his Necessities.\n\n(2.) It is imply’d, that we should endeavour to preserve the *Souls of others*; counsel them about their Souls, *set Life and Death before them,* help them to Heaven. In the Law, if one met his Neighbours Ox or Ass going astray, he must bring him back, *Exod.* 33.4. Much more if we see our Neighbours Soul going astray, we should use all means to bring him back to God by Repentance.\n\n[2.] In reference to *our selves.* The Commandment, *Thou shalt not kill,* requires that we should preserve our own Life and Soul. ’Tis engraven upon every Creature, that we should preserve our own Natural Life. We must be so far from Self-murder, that we must do all we can to preserve our Natural Life. We must *use all means* of Diet, Exercise, and lawful Recreation, which is like Oyl to preserve the Lamp of Life from going out. Some have been under *Temptation*; Satan hath suggested, they are such Sinners as do not deserve a bit of Bread, and so they have been ready to starve themselves. This is contrary to this Sixth Commandment, *Thou shalt do no Murder*; it is *imply’d,* we are to use all means for the preserving our own Life, 1 *Tim.* 5.23. *Drink no longer Water, but use a little Wine for thy Stomach’s sake. Timothy* was not by drinking too much Water to over-cool his Stomach, and weaken Nature; but he must use means for Self-preservation, *Drink a little Wine,* &c.\n\n*Secondly,* This Commandment requires, that we should endeavour (as to preserve our own Life, so especially) to preserve our own *Souls.* Omnia si perdas animam servare memento. It is engraven upon every Creature, as with the Point of a Diamond, that it should look to its own Preservation. If the Life of the Body must be preserved, then much more the Life of the Soul. If he who doth not provide for his *own House is worse than an Infidel,* 1 *Tim.* 5.8. then much more he who doth not provide for his *own Soul.* This is a main thing implied in the Commandment, a special *Care* for the preserving our *Souls.* The Soul is the *Jewel, 〈 in non-Latin alphabet 〉, Macar.* The Soul is a Diamond set in a Ring of Clay. Christ puts the Soul in ballance with the World, and it outweighs, *Matth.* 16.26. The Soul is a Glass, in which some Rays of Divine Glory shine: It hath in it some Faint Idea and Resemblance of a Deity: It is a Celestial Spark lighted by the Breath of God. The Body was made out of the *Dust,* but the Soul is of a more noble Extract and Original. *Gen.* 2.7. *God breathed into Man a living Soul.*\n\n1\\. The Soul is Excellent in its *Nature.* It is a *Spiritual* Being, ’tis a kind of Angelical thing:[^1] The Mind sparkles with *Knowledge,* the Will is crown’d with *Liberty,* and all the Affections are as Stars shining in their Orb. The Soul being *Spiritual,* (1.) Is of quick *Operation.* How quick is the Motion of a Spark! How swift is the Wing of a Cherubim! So quick and agil is the Motion of the Soul! What is quicker than a Thought? How many Miles can the Soul travel in an Instant! (2.) The Soul being *Spiritual,* moves *upward,* it contemplates God and Glory. *Psal.* 73.25. *Whom have I in Heaven but thee?* The Motion of the Soul is upward; only Sin hath put a wrong *Byass* upon the Soul, and made it move too much down-ward. (3.) The Soul being Spiritual, is 〈 in non-Latin alphabet 〉, it hath a self-moving Power, it can subsist and move when the Body is dead, as the Mariner can subsist when the Ship is broken. (4.) The Soul being Spiritual, is *Immortal. Scaliger. Aeternitatis Gemma,* a Bud of Eternity.\n\n2\\. As the Soul is excellent in its *Nature,* so in its *Capacities*: It is capable of *Grace,*[^2] it is fit to be an Associate and Companion of Angels. It is capable of *Communion with God,* of being *Christ’s Spouse,* 2 Cor. 11.2. *That I might espouse you* Virgin-Souls *to Christ.* It is capable of being *Crown’d with Glory for ever.* O then, carrying such precious Souls about you, *created* with the Breath of God, *redeemed* with the Blood of God, what Endeavours should you use for the Saving of these Souls! Let not the Devil have your Souls. *Heliogabalus* fed his Lions with Pheasant. The Devil is call’d a *Roaring Lion,* feed him not with your Souls. Besides, the Excellency of the Soul, which may make you labour to get it saved, consider, how sad it will be not to have the Soul saved. It is such a Loss, as there is none like it: Because in losing the Soul, you lose a *great many things with it.* A Merchant in losing his Ship, loseth many things with it: He loseth Money, Jewels, Spices. So he that loseth his Soul, loseth Christ, the company of Angels, Heaven: It is an infinite Loss, and it is an irreparable Loss; it can never be made up again. Two Eyes, but one Soul. *Chrys.* O what Care should be taken about the Immortal Soul. I would request but this of you, that you would but take as much Care for the saving your Souls, as you do for the getting an *Estate*: Nay, I will say this, Do but take as much Care for the saving your Souls, as the Devil doth for destroying them. O how industrious is Satan to damn Souls! How doth he play the Serpent in his subtile laying of Snares to catch Souls! How doth he shoot Fiery Darts! The Devil is never idle: The Devil is a busie Bishop in his Diocess, he *walks up and down seeking whom he may devour,* 1 Pet. 5.8. Now is not this a *Reasonable Request,* to take but as much Care for the saving of your Souls, as the Devil doth for the destroying them?\n\nQuest. *How shall we do to get our Souls saved?*\n\n*Resp.* By having them *sanctified.* Only the *pure in Heart shall see God.* Get your Souls in-laid and enamel’d with Holiness. 1 *Pet.* 1.16. It is not enough that we *cease to do Evil,* (which is all the Evidence some have to show,) this is to lose Heaven by short shooting; but we must be *inwardly sanctify’d*: Not only the *unclean Spirit* must go out, but we must be filled with the *Holy Ghost, Eph.* 5.18. This Holiness must needs be, if you consider God is to dwell with you here, and you are to dwell with him hereafter.\n\n*First,* God is to *dwell with you here.* God takes up the Soul for his own Lodgings. *Eph.* 3.17. *That Christ may dwell in your Heart.* Therefore the Soul must be Consecrated. A *King’s Palace must be kept clean,* especially his Presence-Chamber. The Body is the Temple of the Holy Ghost, 1 *Cor.* 6.19. then the Soul is the *Sanctum Sanctorum,* how Holy ought that to be?\n\n*Secondly,* You *are to dwell with God.* Heaven is an Holy Place. 1 *Pet.* 1.4. *An Inheritance undefiled.* And how can you dwell with God till you are sanctified? We do not put Wine into a musty Vessel: God will not put the New Wine of Glory into a sinful Heart. O then, as you love your Souls, and would have them sav’d Eternally, endeavour after Holiness; by this means you will have an Idoneity and Fitness for the Kingdom of Heaven, and your Souls will be saved in the Day of the Lord Jesus.\n\n[^1]: 1. Excellency of the Soul.\n[^2]: 2. Excellency."},{"number":78,"title":"Thou shalt not commit Adultery","part":null,"questions":[70,71,72],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 14. Thou shalt not commit Adultery.\n\nGod is 〈 in non-Latin alphabet 〉, a pure holy Spirit, and hath an infinite Antipathy against all Uncleanness. In this Commandment he hath entred his Caution against it. *Non maechaberis, Thou shalt not commit Adultery.* The Sum of this Commandment, is, *The Preservation of Corporal Purity.* We must take heed of running on the Rock of Uncleanness, and so making Shipwrack of our Chastity. In this Commandment there is something tacitly implyed, and something tacitly forbidden.\n\n1\\. Something tacitly *Implyed, (viz.)* That the Ordinance of Marriage should be observed.\n\n2\\. Something expresly *Forbidden, (viz.)* The infecting *our selves* with Bodily Pollution, *Thou shalt not commit Adultery.*\n\n(1.) Something *Implyed,* That the *Ordinance of Marriage should be observed.* 1 *Cor.* 7.2. *Let every Man have his own Wife, and every Woman have her own Husband. Marriage is honourable, and the Bed undefiled, Heb.* 13.4. God did institute Marriage in Paradise; he *brought the Woman to the Man,* Gen. 2.22. He did as it were give them in Marriage. And Jesus Christ did honour Marriage with his Presence, *John* 2.2. The first Miracle he wrought was at a Marriage, when he turned the *Water into Wine.* Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church, *Eph.* 5.32. Concerning Marriage,\n\n[1.] There are *General* Duties. 1. The *General* Duty of the *Husband* is to *Rule. Eph.* 5.23. *The Husband is the Head of the Wife.* The Head is the Seat of Rule and Government: but he must rule with Discretion. He is *Head,* therefore must not rule without *Reason.* 2. The *General* Duty on the Wife’s part, is, *Submission. Eph.* 5.22. *Wives submit your selves unto your own Husbands as unto the Lord.* It is observable the Holy Ghost passeth by *Sarah*’s Failings; he doth not mention her Unbelief; but he takes notice of that which was good in her, her Reverence and Obedience to her Husband. 1 *Pet.* 3.6. *Sarah obey’d Abraham, calling him Lord.*\n\n[2.] *Special* Duties belonging to *Marriage,* are *Love* and *Fidelity.* 1. *Love. Eph.* 5.25. *Love is the Marriage of the Affections.* There is as it were but one Heart in two Bodies: Love lines the Yoak, and makes it easie: Love perfumes the Marriage-Relation, without which it is not *Conjugium,* but *Conjurgium*; it is like two Poysons in one Stomach, one is ever sick of the other. 2. *Fidelity.* In Marriage there is a mutual Promise of living together Faithfully according to God’s Holy Ordinance. Among the *Romans,* on the Day of Marriage the Woman presented to her Husband *Fire* and *Water*: Fire refines Metal, Water cleanseth: Hereby signifying, that she would live with her Husband in Chastity and Sincerity. This is the First thing in the Commandment implied, that the Ordinance of Marriage should be purely observed.\n\n(2.) The thing *Forbidden* in the Commandment, *i. e.* Infecting our selves with Bodily Pollution and Uncleanness, *Thou shalt not commit Adultery.* The Fountain of this Sin is Lust. Since the Fall, Holy Love is degenerated into Lust. Lust is the Fever of the Soul. There is a two-fold Adultery. 1. *Mental. Matth.* 5.28. *Whosoever looketh on a Woman to lust after her, hath committed Adultery already with her in his Heart.* As a Man may die of an inward Bleeding, so he may be damn’d for the inward boylings of Lust, if they be not mortify’d. 2. *Corporal Adultery*; when Sin hath conceiv’d and brought forth in the Act. This is expresly forbidden, under a *Sub poena, Thou shalt not commit Adultery.* This Commandment is set as an Hedge to keep out Uncleanness, and they that break this Hedge, *a Serpent shall bite them. Job* calls *Adultery* an *heinous Crime,* Job 31.11. Every Failing is not a Crime, and every Crime is not an heinous Crime, but *Adultery* is *Flagitium,* an *Heinous Crime.* The Lord calls it *Villany.* Jer. 29.23. *They have committed Villany in Israel, and have committed Adultery with their Neighbours Wives.*\n\nQuest. *Wherein appears the Heinousness of this Sin of Adultery?*\n\n*Resp.* 1. In that Adultery is the *Breach of the Marriage-Oath.* When Persons come together in a Matrimonial way, they bind themselves by Covenant each to other, in the Presence of God, to be true and faithful in the Conjugal Relation. Unchastity is a falsifying this Solemn Oath. And herein Adultery is worse than Fornication, because ’tis a Breach of the Conjugal Bond.\n\n2\\. The Heinousness of Adultery lies in this, that it is such an *high Dishonour* done to God. God saith, *Thou shalt not commit Adultery.* The Adulterer sets his Will above God’s Law, tramples upon God’s Command, affronts him to his Face; as if a Subject should tear his Princes Proclamation. The Adulterer is highly injurious to all the Persons in the Trinity. (1.) To God the *Father.* Sinner, God hath given thee thy Life, and thou dost waste the Lamp of thy Life, the Flower of thy Age in Lewdness. He hath bestowed on thee many Mercies, Health and Estate, and thou spendest all on Harlots. Did God give thee Wages to serve the Devil? (2.) Injurious to God the *Son,* two ways. First, As he hath *purchased* thee with his Blood. 1 *Cor.* 6.20. *Ye are bought with a price.* Now, he who is bought, *is not his own*; it is a Sin for him to go to another without consent from Christ, who hath *bought him with a price.* Secondly, By vertue of *Baptism* thou art a *Christian,* and professest that Christ is thy Head, and thou art a Member of Christ; therefore what an Injury is it to Christ, to *take the Members of Christ* and make them the *Members of an Harlot!* 1 *Cor.* 6.15. (3.) It is injurious to God the *Holy Ghost,* for the Body is *his Temple.* 1 *Cor.* 6.19. *Know ye not that your Body is the Temple of the Holy Ghost which is in you?* And what a Sin is it to defile his Temple.\n\n3\\. The Heinousness of Adultery lies in this, That it is committed with *mature Deliberation.* First, There is the contriving the Sin in the Mind, then Consent in the Will, and then the Sin is put forth into Act. To sin against the *Light of Nature,* and to sin *deliberately,* is like the Die to the Wooll, it gives Sin a Tincture, and dies it of a Crimson Colour.\n\n4\\. That which makes Adultery so Heinous is, that it is a Sin after *Remedy.* God hath provided a Remedy to prevent this Sin. 1 *Cor.* 7.2. *To avoid* Fornication *let every Man have his own Wife.* Therefore, after this Remedy prescribed, to be guilty of Fornication or Adultery, is inexcusable; it is like a rich Thief, that steals when he hath no need. This doth enhance and accent the Sin, and make it heinous.\n\n*Vse* I. It condemns the Church of *Rome,* who allow the Sin of Fornication and Adultery. They suffer not their Priests to marry, but they may have their Curtizans. The worst kind of Uncleanness, *Incest* with the nearest of Kin, is dispens’d with for Money. It was once said of *Rome, —Vrbs est jam tota Lupanar,—“Rome* was become a *Common Stews.* And no wonder, when the Pope could, for a Sum of Money, give them a License and Patent to commit Uncleanness; and if the Patent were not enough, he would give them a Pardon. Many of the Papists judge Fornication *Venial.* God condemns the very *Lusting, Mat.* 5.28. If God condemns the *Thought,* how dare they allow the Fact of Fornication? You see what a Cage of Unclean Birds the Church of *Rome* is. They call themselves the *Holy Catholick Church.* But how can they be Holy, who are so steep’d and parboil’d in Fornication, Incest, Sodomy, and all manner of Uncleanness.\n\n*Vse* II. It is matter of *Lamentation* to see this Commandment so slighted and violated among us. Adultery is the reigning Sin of the Times. *Hos.* 7.4. *They are all Adulterers, as an Oven heated by the Baker.* The time of King *Henry* the 8*th* was called the *Golden Age,* but this may be called the *Vnclean Age,* wherein Whore-hunting is common. *Ezek.* 24.13. *In your Filthiness is Lewdness. Luther* tells of one who said, If he might but satisfie his Lust, and be carried from one Whore-house to another, he would desire no other Heaven. Afterwards he breathed out his Soul betwixt two notorious Strumpets. This is to be the right Seed of *Adam,* to love the *Forbidden-Fruit,* to love to drink of *Stollen Waters. Ezek.* 8.8, 9. *Son of Man, dig in the Wall; and when I had digged, behold a Door; and he said, Go in and behold the wicked Abominations that they do here.* Could we, as the Prophet, dig in the Walls of many Houses, what vile Abominations should we see there! In some Chambers we might see Fornication, dig further and see Adultery, dig further and we might see Incest, *&c.* And may not the Lord go from his *Sanctuary?* As *Ezek.* 8.6. *Seest thou the great Abominations that the House of Israel committeth, that I should go far off from my Sanctuary.* God might remove his *Gospel,* and then we might write *Ichabod* on the Nation, *The Glory is departed.* Let us mourn for what we cannot reform.\n\n*Vse* III. It exhorts us to keep our selves from this Sin of Adultery. *Let every Man have his own Wife,* saith *Paul,* 1 *Cor.* 7.2. Not his Concubine, not his Curtezan. Now that I may deterr you from Adultery, let me show you the great Evil of it.\n\n*First,* It is a *thievish Sin.* Adultery is the highest sort of Theft. The Adulterer steals from his Neighbour that which is more than his Goods and Estate, he steals away his *Wife* from him, *who is Flesh of his Flesh.*\n\n*Secondly,* Adultery debaseth a Person, it makes him resemble the Beasts. Therefore the Adulterer is described like an *Horse neighing. Jer.* 5.8. *Every one* neighed *after his Neighbours Wife.* Nay, this is worse than bruitish; for some Creatures that are void of *Reason,* yet by the Instinct of Nature observe a kind of *Decorum,* or Chastity. The Turtle-Dove is a chaste Creature, and keeps to it’s Mate. The Stork, where-ever he flies, comes in no Nest but his own. Naturalists write, if a Stork leaving his *own Mate* joyneth with any other, all the rest of the Storks fall upon him, and pull his Feathers from him. Adultery is worse than Bruitish, it degrades a Person of his Honour.\n\n*Thirdly,* Adultery doth *pollute* and *befilthy* a Person. The Devil is call’d an *Vnclean Spirit, Luke* 11.24. The Adulterer is the Devils First-born; he is unclean; he is a moving Quagmire; he is all over ulcerated with Sin: His Eyes sparkle with Lust, his Mouth fomes out Filth, his Heart burns like Mount *Aetna* in unclean Desires: He is so Filthy, that if he die in this Sin, all the Flames of Hell will never purge away his Uncleanness. And as for the Adulteress, who can paint her black enough? The Scripture calls her a *deep Ditch, Prov.* 23.27. She is a *Common-shore.* Whereas a Believer, his Body is a Living Temple, and his Soul a little Heaven, bespangled with the Graces as so many little Stars. The Body of an Harlot is a walking Dunghil, and her Soul a lesser Hell.\n\n*Fourthly,* Adultery is *destructive to the Body. Prov.* 5.11. *And thou mourn at last, when thy Flesh and thy Body is consumed.* It brings into a Consumption. Uncleanness turns the Body into an *Hospital*; it wastes the Radical Moisture, rots the Skull, eats the Beauty of the Face. As the Flame wastes the Candle, so the Fire of Lust consumes the Bones. The Adulterer hastens his own Death. *Prov.* 7.23. *Till a Dart strike through his Liver.*[^1] The *Romans* had their Funerals at the Gate of *Venus* Temple, to signify that Lust brings Death. *Venus* is Lust.\n\n*Fifthly,* Adultery is a Purgatory to the Purse, as it wastes the Body so the Estate. *Prov.* 6.26. *By the means of a Whorish Woman a Man is brought to a piece of Bread.* Whores are the Devil’s Horseleeches, Spunges that will soon suck in all ones Money. The Prodigal had soon spent his *Portion* when once he *fell among Harlots, Luke* 15.30. King *Edward* the Third’s Concubine, when he lay a dying, got all she could from him, and pluck’d the Rings off his Fingers, and so left him. He that lives in Luxury dies in Beggery.\n\n*Sixthly,* Adultery *blots and eclipseth the Name. Prov.* 6.33. *Whoso committeth Adultery with a Woman, a wound and dishonour shall he get, and his Reproach shall not be wiped away.* Some while they get Wounds get Honour. The Soldiers Wounds are full of Honour. The Martyrs Wounds for Christ are full of Honour: These get Honour while they get Wounds: But the Adulterer gets Wounds in his Name, but no Honour. *His Reproach shall not be wiped away.* The Wounds of the Name no Physician can heal. The Adulterer, when he is dead, his Shame lives. When his Body rots under ground, his Name rots above ground. His base-born Children will be the Living Monuments of his Shame.\n\n*Seventhly,* This Sin doth much *eclipse the Light of Reason*; it steals away the Understanding, it stupifies the Heart. *Hos.* 4.11. *Whoredom takes away the Heart:* It eats out all Heart for good. *Solomon* besotted himself with Women, and they enticed him to Idolatry.\n\n*Eighthly,* This Sin of Adultery ushers in *Temporal Judgments.* The Mosaical Law made Adultery Death, *Lev.* 20.10. *The Adulterer and the Adulteress shall surely be put to Death:* And the usual Death was Stoning, *Deut.* 22.24. The *Saxons* commanded the Persons taken in this Sin to be burnt. The *Romans* caused their Heads to be stricken off. This Sin, like a Scorpion, carries a Sting in the Tail of it. The Adultery of *Paris* and *Helena* a beautiful Strumpet, ended in the Ruin of *Troy,* and was the Death both of *Paris* and *Helena. Jealousie is the rage of a Man*; and the Adulterer is oft killed in the Act of his Sin. *Adultery* cost *Otho* the Emperor and Pope *Sixtus* the Fourth their Lives.\n\nLaeta venire Venus tristis abire solet.\n\nI have read of two Citizens in *London,* 1583. who defiling themselves with Adultery on the Lord’s Day, were immediately struck dead with a Fire from Heaven. If all that were now guilty of this Sin should be punished in this manner, it would rain Fire again, as on *Sodom.*\n\n*Ninthly,* Adultery, (without Repentance) *damns the Soul.* 1 *Cor.* 6.9. *Neither Fornicators, nor Adulterers, nor Effeminate, shall enter into the Kingdom of God.* The Fire of Lust brings to the Fire of Hell. *Heb.* 13.4. *Whoremongers and Adulterers God will judge.* Tho Men may neglect to judge them, yet God will judge them.—But, will not God judge all other Sinners? Yes. Why then doth the Apostle say, *Whoremongers and Adulterers God will judge*? The meaning is, (1.) He will judge them *assuredly*; they shall not escape the Hand of Justice. (2.) He will punish them *severely,* 2 Pet. 2.10. *The Lord knoweth how to reserve the Vnjust to the Day of Judgment to be punish’d, but chiefly them that walk in the Lust of Vncleanness.* The Harlot’s Breast keeps from *Abraham*’s Bosom. *Momentaneum est quod delectat Aeternum,* q. d. *Cruciat.* Who would for a Cup of Pleasure drink a Sea of Wrath? *Prov.* 9.18. *Her Guests are in the depths of Hell.* A wise Traveller when he comes to his Inn, tho many pleasant Dishes are set before him, yet he forbears to taste, because of the Reckoning which will be brought in. We are here all Travellers to *Jerusalem* above; and tho many Baits of Temptation are set before us, yet we should forbear, and think of the reckoning which will be brought in at Death. With what Stomach could *Dionisius* eat his *Dainties,* when he imagined there was a naked Sword hung over his Head as he sat at Meat. While the Adulterer feeds on strange Flesh, the Sword of God’s Justice hangs over his Head. *Causinus* speaks of a Tree that grows in *Spain,* that is of a sweet Smell, and pleasant to the Taste, but the Juyice of it is poysonous. The Emblem of an Harlot; she is perfum’d with Powders, and fair to look on, but poysonous and damnable to the Soul. *Prov.* 7.26. *She hath cast down many wounded, yea, many strong Men have been slain by her.*\n\n*Tenthly,* The Adulterer doth not only wrong his own Soul, but doth what in him lies to *destroy the Soul of another,* and so kill two at once. And thus the Adulterer is worse than the Thief. For suppose a Thief *Rob* a Man, yea, take away his Life, yet that Man’s Soul may be happy, he may go to Heaven, as well as if he had died in his Bed. But he who commits Adultery endangers the Soul of another, and deprives her of Salvation so far as in him lies. Now, what a fearful thing is it to be an Instrument to draw another to Hell.\n\n*Eleventhly,* The *Adulterer* is *abhorr’d* of God. *Prov.* 22.14. *The mouth of a strange Woman is a deep Pit: he who is abhorred of the Lord shall fall therein.* What can be worse than to be abhorr’d of God? God may be angry with his own Children; but for God to *Abhor* a Man, it is the highest Degree of Hatred.\n\nQuest. *But how doth the Lord show his abhorring of the Adulterer?*\n\n*Answ.* In giving him up to a *Reprobate Mind* and a *Seared Conscience, Rom.* 1.26. And now he is in such a condition that he cannot repent. This is to be abhorred of God: Such a Person stands upon the Threshold of Hell, and when Death gives him a Jog he tumbles in. All which may sound a Retreat in our Ears, and call us off from the pursuit of so damnable a Sin as Uncleanness. I will conclude with two Scriptures, *Prov.* 5.8. *Come not nigh the Door of her House.* Prov. 7.27. *Her House is the way to Hell.*\n\n*Twelfthly,* Adultery is a *Sower of Discord*: It destroyes Peace and Love, the two best Flowers which grow in a Family. Adultery sets Husband against Wife, and Wife against Husband, and so it causeth the *Joynts of the same Body to smite one against another.* And this Division in a Family works Confusion: For *an House divided against it self cannot stand,* Luke 11.17. *Omne divisibile est corruptibile.*\n\nQuest. *How may we abstain from this Sin of Adultery?*\n\n*Resp.* I shall lay down some Directions, by way of Antidote, to keep you from being infected with this Sin.\n\n(1.) Come not into the *Company of a Whorish Woman,* avoid her House as a Seaman doth a Rock. *Prov.* 5.8. *Come not near the Door of her House.* He who would not have the Plague, must not come near Houses infected. Every Whore-house hath the Plague in it. Beware of the *occasion* of Sin: To venture upon the occasion of Sin, and then pray, *Lead us not into Temptation,* is, as if one should put his Finger in the Candle, and then pray that it may not be burnt.\n\n(2.) Look to your *Eyes.* Much Sin comes in by the Eye. 2 *Pet.* 2.14. *Having Eyes full of Adultery.* The Eye tempts the Fancy, and the Fancy works upon the Heart. A wanton amorous Eye may usher in Sin. *Eve* first *saw the Tree of Knowledge,* and then *she took, Gen.* 3.6. First she *looked,* and then she *loved*; 〈 in non-Latin alphabet 〉. The Eye oft sets the Heart on Fire: Therefore *Job* laid a Law upon his Eyes. *Job* 31.1. *I made a Covenant with my Eyes, why then should I think upon a Maid? Democritus* the Philosopher pluck’d out his Eyes, because he would not be tempted with vain Objects: The Scripture doth not bid us do so, but set a Watch before our Eyes.\n\n(3.) Look to your *Lips.* Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or others. 1 *Cor.* 15.33. *Evil Communications corrupt good Manners.* Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue. *Psal.* 141.3. *Set a watch, O Lord, before my mouth.*\n\n(4.) Look in a special manner to your Heart. *Prov.* 4.23. *Keep thy Heart with all keeping.* Every one hath a Tempter in his own Bosom. *Matth.* 15.19. *Out of the Heart come Evil Thoughts.* And thinking of Sin makes way for the *Act* of Sin. Suppress the first Risings of Sin in your Heart. As the Serpent, when Danger is near, keeps his Head: So keep your Heart, which is the Spring from whence all lustful Motions do proceed.\n\n(5.) Look to your *Attire.* We read of the *Attire of an Harlot,* Prov. 7.10. A wanton Dress is a Provocation to Lust. Curlings and Towrings of the Hair, a Painted Face, naked Breasts, are Allurements to Vanity. Where the Bush is hung out, People will go in and taste of the Liquor. *Hierom* saith, Such as by their lascivious Attires endeavour to draw others to Lust, tho no Evil follow; yet these Tempters shall be punished, because they offered Poyson to others, tho they would not drink.\n\n(6.) Take heed of *Evil Company. Serpunt vitia & in proximum quemque transiliunt.*[^2] Sin is a Disease very catching: One Man tempts another to sin, and hardens him in Sin. There are three Cords to draw Men to *Adultery*: The Inclination of the Heart, the Perswasion of Evil Company, and the Embraces of the Harlot; and this Three-fold Cord is not easily broken. *Psal.* 106.18. *A Fire was kindled in their Company.* I may allude to it, the Fire of Lust is kindled in bad Company.\n\n(7.) Beware of going to *Plays.* A Play-house is oft a Preface to a Whore-house. *Ludi praebent semina nequitiae.* We are forbid to *avoid all appearance of Evil*: Are not Plays the *appearance of Evil?* Such Sights are there as are not fit to be beheld with chaste Eyes. Both Fathers and Councils have shown their Dislike of going to Plays. A Learned Divine observes, That many have on their Death-beds confessed with Tears, that the Pollution of their Bodies hath been occasioned by going to Plays.\n\n(8.) Take heed of *mix’d Dancing. Instrumenta luxuriae tripudia.* From Dancing People come to Dalliance one with another, and from Dalliance to Uncleanness. There is, saith *Calvin,* for the most part some unchaste Behaviour in Dancing. Dances draw the Heart to Folly by wanton Gestures, by Unchaste Touches, by Lustful Looks. St. *Chrysostom* did inveigh against mix’d Dancing in his Time. We read, saith he, of a Marriage-Feast, and of Virgins going before with *Lamps, Matth.* 25.7. but of Dancing there, we read not. Many have been insnared by Dancing; as the Duke of *Normandy,* and others. *Saltatio ad adulteras non ad pudicas pertinet.* Ambros. *Chrysostom* saith, Where Dancing is, there the Devil is: I speak chiefly of mix’d Dancing. And whereas we read of Dances in Scripture, *Exod.* 15. those were sober and modest. They were not mix’d Dances, but Pious and Religious, being usually accompanied with singing Praises to God.\n\n(9.) Take heed of Lascivious Books, and those Pictures that provoke to Lust. 1. *Books.* As the reading of Scripture doth stir up Love to God, so reading of bad Books doth stir up the Mind to Wickedness. I could name one who publish’d a Book to the World full of effeminate, amorous and wanton Expressions; before he died he was much troubled for it, and did burn that Book which did make so many burn in Lust. 2. And to Lascivious *Books,* I may add Lascivious *Pictures,* which bewitch the Eye, and are the Incendiaries of Lust. They secretly convey Poyson to the Heart. *Qui aspicit innocens aspectu fit nocens.* Popish Pictures are not more prone to stir up to Adultery, than unclean Pictures are to stir up to Concupiscence.\n\n(10.) Take heed of *Excess in Diet.* When Gluttony and Drunkenness lead the Van, Chambering and Wantonness bring up the Rear. *Vinum fomentum libidinis*; any *Wine* inflames Lust: And *Fulness of Bread* is made the Cause of *Sodom*’s Uncleanness, *Ezek.* 16.49. The rankest Weeds grow out of the fattest Soil. Uncleanness proceeds from Excess. *Jer.* 5.8. *When they were fed to the full, every one neighed after his Neighbours Wife.* Get the *Golden Bridle of Temperance.* God allows Recruits of Nature, and what may fit us the better for his Service; but beware of Surfeit. Excess in the Creature clouds the Mind, choaks good Affections, provokes Lust! St. *Paul* did 〈 in non-Latin alphabet 〉, *keep under his Body,* 1 *Cor.* 9.27. The Flesh pampered is apt to rebell. *Corpus impinguatum recalcitrat.*\n\n(11.) Take heed of *Idleness.* When a Man is out of a Calling, now he is fit to receive any Temptation. We do not use to sow Seed in Fallow Ground: But the Devil sows most Seed of Temptation in such as lie sallow. Idleness is the Cause of *Sodomy* and Uncleanness, *Ezek.* 16.49. When *David* was idle on the Top of his Leads, then he espied *Bathsheba,* and took her to him, 2 *Sam.* 11.4. *Hierom* gave his Friend this Counsel, to be always well employed in God’s Vineyard, that when the Devil came he might have no leisure to listen to a Temptation.\n\n(12.) To avoid *Fornication and Adultery,* let every Man have a chaste entire Love to his *own Wife. Ezekiel*’s Wife was the *Desire of his Eyes, chap.* 24.16. When *Solomon* had disswaded from strange Women, he prescribes a Remedy against it: *Prov.* 5.18. *Rejoyce with the Wife of thy Youth.* It is not the having a Wife, but the loving a Wife, makes a Man live Chastly. He who loves his Wife, whom *Solomon* calls his Fountain, will not go abroad to drink of muddy poysoned Waters. Pure Conjugal Love is a Gift of God, and comes from Heaven. This, like the Vestal Fire, must be cherished, that it do not go out. He who loves not his Wife, is the likelyest Person to embrace the Bosom of a Stranger.\n\n(13.) Labour to get the *Fear of God* into your Hearts. *Prov.* 16.6. *By the Fear of the Lord Men depart from Evil.* As the Banks keep out the Water, so the Fear of the Lord keeps out Uncleanness. Such as want the Fear of God, want the Bridle that should check them from Sin. How did *Joseph* keep from his Mistresses Temptation? The Fear of God pull’d him back. *Gen.* 39.9. *How should I do this great Wickedness and sin against God?* St. *Bernard* calls Holy Fear *Janitor Animae,* The Door-keeper of the Soul. As a Noble-man’s Porter stands at the Door, and keeps out Vagrants, so the Fear of God stands and keeps out all sinful Temptations from entring.\n\n(14.) Get a *Delight* in the Word of God. *Psal.* 119.123. *How sweet is thy Word to my taste!* St. *Chrysostom* compares God’s Word to a *Garden.* If we walk in this Garden, and suck Sweetness from the Flowers of the Promises, we shall never care to pluck the *Forbidden Fruit. Sint castae deliciae meae Scripturae.* Aug. The Reason why Persons seek after unchaste sinful Pleasures, is, because they have no better. *Caesar* riding through a City, and seeing the Women play with Dogs and Parrots, said, *Sure they have no Children.* So they that sport with Harlots, it is because they have no better Pleasures. He that hath once tasted Christ in a Promise, is ravish’d with Delight, and how would he scorn a Motion to sin! *Job* said, the Word was his *appointed Food, Job* 23.12. No Wonder then he made a *Covenant with his Eyes.*\n\n(15.) If you would abstain from Adultery, use *Serious Consideration.* Consider,\n\n1\\. God *sees thee* in the Act of Sin. He sees all thy Curtain-wickedness. He is *Totus Oculus,* All Eye. *Aug.* The Clouds are no Canopy, the Night is no Curtain to hide thee from God’s Eye. Thou canst not sin, but thy Judge looks on. *Jer.* 13.27. *I have seen thy Adulteries and thy Neighings.* Jer. 29.33. *They have committed Adultery with their Neighbours Wives, even I know, and am a Witness, saith the Lord.*\n\n2\\. Few that are intangled in the Sin of Adultery recover out of the Snare. *Prov.* 2.19. *None that go to her return again.* That made some of the Ancients conclude that Adultery was an unpardonable Sin. But not so: *David* repented, and *Mary Magdalen* was a Weeping Penitent. Her Amorous Eyes that had sparkled with Lust, she seeks to be revenged of them, she washed Christ’s Feet with her Tears. So that some have recovered out of the Snare. But *None* that go to her *return,* that is, *very few.* It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery, that recover out of it. *Eccles.* 7.26. *Her Heart is Snares and Nets, and her Hands as Bands. Her Heart is Snares,* that is, she is subtile to deceive those who come to her. And, *Her Hands are Bands.* That is, Her Embraces are powerful to hold and intangle her Lovers. *Plutarch* said of the *Persian* Kings, *They were Captives to their Concubines.* They were so inflamed, that they had no Power to leave their Company. This Consideration may make all fearful of this Sin; *None that go to her return again.* Soft Pleasures harden the Heart.\n\n3\\. Consider what the Scripture saith, and it may *ponere obicem,* Lay a Bar in the way to this Sin. *Mal.* 3.5. *I will be a swift Witness against the Adulterers.* It is good when God is a Witness *for us*: When he witnesseth for our Sincerity, as he did for *Job*: But it is sad to have God a Witness *against us. I* (saith God) *will be a Witness against the Adulterer.* And who shall disprove his Witness? And he is both *Witness* and *Judge. Heb.* 13.4. *Whoremongers and Adulterers God will judge.*\n\n4\\. Consider the *Sad Farewell* this Sin of *Adultery* leaves; it leaves an Hell in the Conscience. *Prov.* 15.4. *The Lips of a strange Woman drop as an Honey-comb, her End is bitter as Wormwood.* The Goddess *Diana* was so artificially drawn, that she seemed to smile upon those that came into her Temple, but frown on those that went out. So the Harlot smiles on her Lovers as they come to her, but at last comes the Frown and Sting, *A Dart strikes through their Liver,* Prov. 7.23. *Her End is bitter.* When a Man hath been vertuous, the Labour is gone, but the Comfort remains. But when he hath been vicious and unclean, the Pleasure is gone, but the Sting remains. *Delectat in momentum, cruciat in aeternum.* Jerom. When the Sences have been feasted with unchaste Pleasures, the Soul is left to pay the Reckoning. Stollen Waters are sweet. But as Poyson, tho’ it be sweet in the Mouth, it torments the Bowels. Sin alwas ends in a Tragedy. Memorable is that which *Fincelius* reports of a Priest in *Flanders,* who enticed a Maid to Uncleanness. She objected how vile a Sin it was. He told her, By Authority from the Pope he could commit any Sin. So at last he drew her to his wicked purpose. But when they had been together a while, in came the Devil and took away the Harlot from the Priest’s side; and notwithstanding all her crying out, carried her away. If all that are guilty of Bodily Uncleanness in this Nation, should have the Devil come and carry them away, I fear more would be carried away than would be left behind.\n\n(16.) Pray against this Sin. *Luther* gave a Lady this Advice, That when any Lust began to rise in her Heart, she should go to Prayer. Prayer is the best Armour of Proof. Prayer quencheth the Wild-fire of Lust. If Prayer will *cast out the Devil,* why may it not cast out those Lusts which come from the Devil?\n\n*Vse ult.* If the Body must be kept pure from Defilement, much more the *Soul of a Christian must be kept pure.* This is the meaning of the Commandment, Not only that we should not stain our Bodies with Adultery, but that we should keep our Souls pure. To have a chaste Body, but an unclean Soul, is like a fair Face with bad Lungs; or a guilt Chimney-piece, that is all Soot within. 1 *Pet.* 1.16. *Be ye holy, for I am holy.* The Soul cannot be lovely to God, till it hath Christ’s Image stamp’d upon it, which Image consists in Righteousness and *true Holiness, Eph.* 4.14. The Soul must *especially* be kept pure, because it is the *chief place of God’s Residence, Eph.* 3.17: A King’s Palace must be kept clean, especially his Presence-Chamber. If the Body of the *Temple,* the Soul, is the *Holy of Holies,* this must be consecrated. We must not only keep our Bodies from Carnal Pollution, but our Souls from Envy and Malice.\n\nQuest. *How shall we know our Souls are pure?*\n\n*Resp.* 1. If our Souls are pure, then we fly from the *appearance of evil,* 1 *Thess.* 5.22. We will not do that which looks like sin. When *Joseph*’s Mistress did court and tempt him, he *left his Garment in her hand, and fled,* Gen. 39.12. ’Twas suspicious to be near her. *Polycarp* would not be seen in Company with *Marcion* the Heretick, because it would not be of good Report.\n\n2\\. If our Souls are pure, this Light of Purity will shine forth. *Aaron* had *Holiness to the Lord* written upon his *Golden Plate.* Where there is Sanctity in the Soul, there *Holiness to the Lord* is engraven upon our Life; we are adorn’d with Patience, Humility, good Works, and shine as *Lights in the World,* Phil. 2.15. carry Christ’s Picture in our Conversations. 1 *John* 2.6. O let us labour for this Soul-Purity, without it there’s *no seeing of God. Heb.* 12.14. *What Communion hath Light with Darkness?* And that we may keep our Souls pure, (1.) Have Recourse to the Blood of Christ: This is the Fountain set open for *Sin and Vncleanness,* Zech. 13.1. A Soul steep’d in the Brinish Tears of Repentance, and bathed in the Blood of Christ, is made pure. (2.) *Pray* much for Pureness of Soul. *Psal.* 51.10. *Create in me a clean Heart, O God.* Some pray for Children, others for Riches, but pray for Soul-purity. Say, Lord, tho my Body is kept pure, yet, Lord, my Soul is defiled, I pollute all I touch. *O purge me with Hyssop*: Let Christ’s Blood sprinkle me, let the Holy Ghost come upon me and anoynt me. O make me Evangelically pure, that I may be translated to Heaven, and placed among the Cherubims, where I shall be as holy as thou wouldst have me to be, and as happy as I can desire to be.\n\n[^1]: Plutarch.\n[^2]: Sen."},{"number":79,"title":"Thou shalt not Steal","part":null,"questions":[73,74,75],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 15. Thou shalt not Steal.\n\nAs the Holiness of God sets him against *Vncleanness, Thou shalt not commit Adultery,* so the Justice of God sets him against *Rapine* and *Robbery, Thou shalt not steal.* The thing forbidden in the Commandment, is, medling with another Man’s Propriety, *Thou shalt not steal.* The Civil Lawyers define *Furtum, Stealth* or *Theft,* to be, *the laying Hands unjustly on that which is anothers*: The invading anothers Right.\n\nQuest. 1. *Whence doth Theft arise?*\n\n*Resp.* 1. The Internal Causes are, (1.) *Vnbelief.* A Man hath an high Distrust of God’s Providence. *Can God prepare a Table in the Wilderness?* Psalm 78.19. So saith the Unbeliever, Can God spread a Table for me? No, he cannot. Therefore he is resolved he will spread a Table for himself, but it shall be of other Mens Cost, and both first and second Course shall be served in with stollen Goods. (2.) *Covetousness.* The Greek Word for *Covetousness,* 〈 in non-Latin alphabet 〉, signifies an *immoderate Desire of Getting.* This is the *Root* of Theft. A Man covets more than his own, and this Itch of Covetousness makes him scratch what he can from another. *Achan*’s covetous Humour made him steal the Wedge of Gold, which Wedge did cleave asunder his Soul from God, *Josh.* 7.21.\n\n2\\. The External Cause of Theft, is, *Satan’s Sollicitation: Judas* was a *Thief, John* 12.6. How came he to be a Thief? *Satan entred into him,* John 13.27. The Devil is the great Master-Thief, he robbed us of our Coat of Innocency, and he perswades Men to take up his Trade: He tells Men how bravely they shall live by Thieving, and how they may catch an Estate. And as *Eve* listned to the Serpents Voice, so do they; and as Birds of Prey, live upon Spoil and Rapine.\n\nQuest. 2. *How many sorts of Theft are there?*\n\n*Res.* I. There is a stealing from *God*; and so they are Thieves who rob any part of God’s *Day* from him. —*Remember to keep holy the Sabbath-day*—Not a part of the Day only, but the Whole Day must be dedicated to God. And lest any should forget this, the Lord hath prefixed a *Memento, Remember.* Therefore to cut God short, and after Morning Sacrifice, to spend the other part of the Sabbath in Vanity and Pleasure; this is *Spiritual Thievery,* ’tis to rob God of his *Due*; and the very Heathens will rise up in Judgment against such Christians. For the Heathens (as *Macrobius* notes) did observe a whole Day to their False Gods.\n\nII. There is a stealing from *Others.* (1.) A stealing away their *Souls*; and so Hereticks are Thieves: By robbing Men of the Truth, they rob them of their Souls. (2.) A stealing away their *Money and Goods* from them. And under this Head of stealing away others Money, there may be several arraigned for *Thieves.*\n\n(1.) The *High-way Thief,* who takes a Purse contrary to the Letter of this Commandment, *Lev.* 19.13. *Thou shalt not rob thy Neighbour. Mark* 10.19. 〈 in non-Latin alphabet 〉, *Do not steal.* This is not the Violence which takes the *Kingdom of Heaven,* Matth. 11.12.\n\n(2.) The *House-Thief,* who purloyns and filcheth out of his Masters Cash, or steals his Wares and Drugs. The Apostle saith, *Some have entertained Angels into their Houses unawares,* Heb. 13.2. But many Masters have entertained Thieves into their Houses unawares. The House-Thief is an Hypocrite as well as a Thief; he hath *demure* Looks, and pretends he is helping his Master, when he only helps to rob him.\n\n(3.) The *Thief* that shrowds himseif *under Law,* as the unjust Attorney or Lawyer, who prevaricates and deals falsly with his Client. This is to steal from the Client. By Deceit and Prevarication the Lawyer robs the Client of his Land, and may be the means to ruine his Family. He is no better than a *Thief* in God’s Account.\n\n(4.) The Church-Thief, or *Pluralst,* who holds several Benifices, but seldom or never preacheth to the People: He gets the Golden Fleece, but lets his Flock starve. *Ezek.* 34.2. *Wo be to the Shepherds of Israel.* Ver. 8. *They feed themselves, and feed not my Flock.* These Ministers will be indited for Thieves at God’s Bar.\n\n(5.) The Shop-Thief, he steals in selling, (1.) Who useth False Weights and Measures, and so *steals from others what is their due.* Amos 5.8. *Who make the Ephah small.* The Ephah was a Measure the Jews used in Selling; they made the Ephah small, *gave scant measure,* which was plain stealing. *Hos.* 12.7. *The Ballances of Deceit are in his Hand.* Men by making their Weights lighter, make their Accounts heavier. (2.) He steals in selling, who puts excessive Prices on his Commodities. He takes thrice as much for a Commodity as it cost him, or as it is worth. To over-reach others in selling, is to steal Mens Money from them. *Lev.* 19.13. *Thou shalt not defraud thy Neighbour, neither rob him.* To defraud him is to rob him. This over-reaching others in selling, (which is a cunning way of stealing) is both against Law and Gospel. 1. It is against the Law of God. *Levit.* 25.14. *If thou sell ought to thy Neighbour, ye shall not oppress one another.* And, 2. Against Gospel. 1 *Thess.* 4.6. *Let no Man go beyond, or defraud his Brother.* It is stealing.\n\n(6.) The *Vsurer,* who takes of others even to *Extortion*: He seems to help another by letting him have Mony in his Necessity, but gets him into Bonds, and sucks out his very Blood and Marrow. I read of a Woman whom *Satan* had *Bound, Luke* 13.16. And truly, he is almost in as bad a Condition whom the Usurer hath bound. The oppressing Usurer is a Robber. An Usurer once asked a Prodigal, When he would leave spending? Saith the Prodigal, Then I will leave spending what is my own, when thou leavest off stealing from others. *Zacheus* was an Extortioner, and after his Conversion, he made Restitution, *Luke* 19.8. He thought all he got by Extortion was Theft.\n\n(7.) The *Feoffee* in *Trust,* who hath the Orphans Estate committed to him: He is deputed to be his Guardian, and manage his Estate for him; and he curtails the Estate, and gets a Fleece out of it for himself, and wrongs the Orphan. This is a Thief. This is worse than taking a Purse, because he betrays his Trust, which is the highest piece of Treachery and Injustice.\n\n(8.) The *Borrower,* who borrows Mony from others with an Intention never to pay them again. *Psal.* 37.21. *The wicked borroweth and payeth not again.* What is it but Thievery to take Money and Goods from others, and not restore them again? The Prophet *Elisha* bad the Widow sell her Oyl, *and pay her Debts,* and then live upon the rest, 2 *Kings* 4.7.\n\n(9.) *& Vlt.* The last sort of Thief is, the *Receiver of stollen Goods.* The Receiver, if he be not the *Principal,* yet he is *Accessary* to the Theft, and the Law makes him guilty. The Thief steals the Mony, and the Receiver holds the Sack to put it in. The Root would die if it were not watered; and Thievery would cease, if it were not encouraged by the Receiver. I am apt to think he who doth not scruple to take Stollen Goods into his House, would as little scruple to take a Purse.\n\nQuest. *What are the Aggravations of this Sin of Stealing?*\n\n*Resp.* 1. To steal when one hath no need. To be a *Rich* Thief.\n\n2\\. To steal *Sacrilegiously.* To devour things set apart to holy Uses. *Prov.* 20.25. *It is a Snare to the Man who devoureth that which is holy.* Such an one was *Dionysius,* who rob’d the Temple, and took away the Silver Vessels.\n\n3\\. To commit the Sin of Theft against Checks of Conscience, and Examples of God’s Justice; this is like the Dye to the Wooll, it doth dye the Sin of a Crimson Colour.\n\n4\\. To rob the Widow and Orphan, *Exod.* 22.22. *Ye shall not afflict the Widow or Fatherless:* Peccatum clamans: *If they cry unto me I will surely hear them.*\n\n5\\. To Rob the *Poor.* How did *David* disdain that the Rich Man should take away the poor Man’s Lamb! *As the Lord lives he shall surely die,* 2 *Sam.* 12.5. What is the Enclosing of Commons, but robbing of the Poor?\n\nIII. There is a stealing from a *Man’s Self.* A Man may be a Thief to himself.\n\nQuest. *How so?*\n\n*Resp.* 1. By *Niggardliness.* The Niggard is a Thief, he steals from himself, in that he doth not allow himself what is fitting. He thinks that lost which is bestowed upon himself. He robs himself of Necessaries. *Eccles.* 6.2. *A Man to whom God hath given Riches, yet God gives him not power to eat thereof.* He gluts his Chest and starves his Belly. He is like the Ass that is loaded with Gold, but feeds upon Thistles. He robs himself of that which God allows him. This is indeed to be punish’d with Riches; to have an Estate, and want an Heart to take the Comfort of it, this Man is a Thief to himself.\n\n2\\. A Man may be a Thief to himself, and rob himself by Prodigality, *viz.* Wasting his *Estate.* The Prodigal *lavisheth Gold out of tht Bag*; he is like *Crates* the Philosopher, who threw his Gold into the Sea. The Prodigal boils a great Estate to nothing. This is to be a Thief to himself, to spend away that Estate from himself, which might conduce to the Comfort of Life.\n\n3\\. He is a Thief to himself, by *Idleness,* when he mispends his *Time.* To spend ones Hours in Pleasure ond Vanity, this is to rob himself of that precious Time which God hath given him to work out Salvation. Time is a rich Commodity, because on the well spending this present Time, an happy Eternity depends. He that spends his Time idly and vainly, is a Thief to himself; he robs himself of his Golden Seasons, and by consequence of Salvation.\n\n4\\. A Man may be a Thief to himself by *Suretiship. Prov.* 22.26. *Be not thou one of them that are Sureties for Debt*: The Creditor comes upon the Surety for Debt, and so by paying anothers Debt he is a Thief to himself, he undoes himself. Let not any Man say, He should have been counted unkind, if he had not entred into Bonds for his Friend. Better thy Friend count thee unkind, than all Men count thee unwise. Lend another what you can spare; nay, give him if he needs, but never be a Surety. It is no Wisdom for a Man so to help another, as to undo himself. This is to rob himself and his Family.\n\n*Vse* I. It confutes the Doctrine of *Community*; that all things are *common,* and one Man hath a Right to anothers Estate. The Scripture confutes it. *Deut.* 23.25. *When thou comest into the standing Corn of thy Neighbours, thou shalt not move a Sickle unto thy Neighbours Corn.* Propriety must be observ’d. God hath set this Eighth Commandment as an Hedge about a Man’s Estate, and this Hedge cannot be broken without Sin. If all things be common, then there is no Stealth, and so this Commandment were in vain.\n\n*Vse* II. It reproves such as live upon Stealing. Instead of *Living by Faith,* they live by their Shifts. The Apostle exhorts, that *every Man eat of his own Bread,* 2 *Thess.* 3.12. The Thief doth not eat of his *own Bread,* but of anothers. If there be any who are guilty of this Sin, let them labour to recover out of the Snare of the Devil by Repentance, and let them show their Repentance by Restitution. *Non remittitur peccatum nisi restituatur ablatum.* Aug. *Without Restitution no Remission. Luke* 19.8. *If I have taken away any thing from any Man unjustly, I restore four-fold.* It may suffice to restore ill-gotten Goods by ones own Hand, or by a Proxy. Better a thousand times restore Goods unlawfully gotten, than to stuff ones Pillow with Thorns, and have Guilt trouble ones Conscience upon a Death-Bed.\n\n*Vse* III. *Exhort.* To all to take heed of this Sin of Thieving; it is a Sin against the Light of Nature. Some may go to excuse this Sin. Hear the Thiefs Plea: ’Tis a course Wooll will take no die; and a bad Sin indeed that hath no Excuse. I am (saith one) grown low in the World, and trading is bad, and I have no other way to a Livelyhood.\n\n*Resp.* 1. This shows a great Distrust of God, as if he could not provide for thee without thy Sin. 2. This shows Sin is gotten to a great Heighth, that because a Man is Low in the World, therefore he will *Acheronta movere,* Go to the Devil for a Livelyhood. *Abraham* would not have it said, that *the King of Sodom had made him rich,* Gen. 14.23. O let it never be said, that the Devil hath made thee rich! 3. Thou oughtest not to undertake any Action which thou canst not pray for a Blessing upon: But if thou livest on Thieving, thou canst not pray for a Blessing upon stollen Goods. Therefore take heed of this Sin. *Lucrum in arca, damnum in conscientia.* Aug. Take heed of getting the World with the Loss of Heaven. To disswade all from this horrid Sin, consider,\n\n(1.) Thieves are the Caterpillars of the Earth, Enemies to Civil Society.\n\n(2.) God *hates* them. In the Law the *Cormorant* was *unclean, Lev.* 11.17. because a thievish devouring Creature, a Bird of Prey, by which God shew’d his Hatred of this Sin.\n\n(3.) The Thief is a *Terror to himself,* he is always in Fear. *Psal.* 53.5. *There were they in great Fear*: True of the Thief. Guilt breeds Fear. If he hear but the shaking of a Tree, his Heart shakes. It was said of *Cataline,* He was afraid of every Noise. If a Briar doth but take hold of a Thiefs Garment, he is afraid it is the Officer to apprehend him: And Fear hath *Torment in it,* 1 John 4.18.\n\n(4.) The *Judgments* which follow this Sin. *Achan* the Thief was stoned to Death, *Josh.* 7. and *Zech.* 5.2. *What seest thou? And I said, A flying roll.* Ver. 3. *This is the Curse that goes over the Face of the Earth, I will bring it forth, saith the Lord, and it shall enter into the House of the Thief. Fabius* a *Roman* Censor, condemned his own Son to die for Theft. Thieves die with Ignominy, the Ladder is their Preferment. And there’s a worse thing than Death, while they rob others of Money, they rob themselves of Salvation.\n\nQuest. *What is to be done to avoid stealing?*\n\n*Resp.* 1. Live in a Calling. *Eph.* 4.28. *Let him that stole steal no more, but rather let him labour, working with his Hands, &c.* Such as stand idle, the Devil hires them, and puts them into the pilfering Trade. An idle Person tempts the Devil to tempt him.\n\n2\\. Be *contented* with the Estate God hath given you. *Heb.* 13.5. *Be content with such things as you have.* Theft is the Daughter of Avarice. *Study Contentment.* Believe that Condition best God hath carved out to you. God can bless that little *Meal in the Barrel.* We shall not need these things long; we shall carry nothing out of the World with us but our Winding Sheet. If we have but enough to bear our Charges to Heaven, it is sufficient."},{"number":80,"title":"Bearing False Witness","part":null,"questions":[76,77,78],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 16. Thou shalt not bear False Witness against thy Neighbour.\n\nThe Tongue, which at first was made to be an Organ of God’s Praise, is now become an Instrument of Unrighteousness. This Commandment binds the Tongue to its good Behaviour. God hath set two Fences to keep in the Tongue, the *Teeth* and *Lips.* And this Commandment is a Third Fence set about it, that it should not break forth into Evil: *Thou shalt not bear False Witness against thy Neighbour.* This Commandment hath a Prohibitory and a Mandatory Part. The First is set down in plain Words, the other is clearly implyed.\n\nI. *The Prohibitory Part of the Commandment,* or what it forbids in general. It forbids any thing which may tend to the Disparagement or Prejudice of our Neighbour. More particularly, two things are forbidden in this Commandment. (1.) Slandering. (2.) False Witness.\n\n(1.) *Slandering our Neighbour.* This is a Sin against the 9*th* Commandment. The Scorpion carries his Poyson in his Tail, the Slanderer carries his Poyson in his Tongue. *Slandering, is to report things of others unjustly. Psal.* 35.11. *They laid things to my charge which I knew not.* It is usual to bring in a Christian beheaded of his Good Name. They rais’d a Slander of *Paul,* that he should preach Men might do *Evil* that *Good might come of it. Rom.* 3.8. *We are slanderously reported, and some affirm that we say, Let us do Evil that Good may come.*[^1] Eminency is commonly blasted by Slander. Holiness its self is no Shield for Slander. The Lambs Innocency will not preserve it from the Wolf. Christ was the most innocent upon Earth, yet was reported to be a *Friend of Sinners. John Baptist,* a Man of an holy Austere Life, yet they said of him, *He had a Devil, Matth.* 11.18. The Scripture calls *Slandering, Smiting* with the Tongue. *Jer.* 18.18. *Come and let us smite him with the Tongue.* You may smite another and never touch him. *Majora sunt linguae vulnera quam gladii.* Aug. The Wounds of the Tongue no Physician can heal: And to pretend *Friendship* to a Man, yet slander him, is most odious. St. *Hierom* speaks thus, The *Arrian* Faction made a show of Kindness; they kissed my Hands, but slandered me, and sought my Life. And as it is a Sin against this Commandment to *raise* a false Report of another, so it is a Sin to *receive* a false Report before we have examined it. *Psal.* 15.1. *Lord, who shall dwell in thy holy Hill?* Quis ad Coelum? *Ver.* 3. *He that back-biteth not, nor taketh up a Reproach against his Neighbour.* We must not only not raise a false Report, but not take it up. He that raiseth a Slander, carries the Devil in his Tongue; and he that receives it, carries the Devil in his Ear.\n\n(2.) The Second thing Forbidden in this Commandment, is *False Witness.* Here Three Sins are condemned. 1. Speaking. 2. Witnessing. 3. Swearing that which is False, *contra proximum.*\n\n1\\. *Speaking* that which is false. *Prov.* 12.22. *Lying Lips are an Abomination to the Lord.* To lie, is to speak that which one knows to be an Untruth. There is nothing more contrary to God than a Lie. The Holy Ghost is call’d the *Spirit of Truth,* 1 *John* 4.5, 6. Lying is a Sin that doth *not go alone,* it ushers in other Sins. *Absalom* told his Father a Lie, that he was going to pay his Vow at *Hebron,* 2 *Sam.* 15.7. and this Lie was a Preface to his Treason. Where there is a Lie in the Tongue, it shows the Devil is in the Heart. *Acts* 5.3. *Why hath Satan filled thy Heart to lie?* Lying is such a Sin as unfits Men for *Civil Society.* How can you converse or bargain with him, that you cannot trust a Word he saith? This is a Sin which highly provokes God. *Ananias* and *Saphira* were struck dead for telling a Lie, *Acts* 5.5. The Furnace of Hell is heated for Liars. *Rev.* 22.15. *Without are Sorcerers, and whosoever loveth and maketh a Lie.* Oh abhor this Sin! *Quicquid dixeris juratum putes.* Hierom. When thou speakest, let thy Words be as Authentick as thy Oath. *Imitate God,* who is the *Pattern of Truth. Pythagoras* being asked, What made Men like God? Answered, *Cum vera loquuntur,* When they speak Truth. It is made the Character of a Man that shall go to Heaven, *Psal.* 15.2. *He speaketh the Truth from his Heart.*\n\n2\\. That which is condemned in the Commandment, is, 〈 in non-Latin alphabet 〉, *Witnessing that which is false, Thou shalt not bear false witness.* There is a two-fold bearing of False Witness. (1.) There is a bearing False Witness *for* another. (2.) A Bearing False Witness *against* another.\n\n(1.) A bearing False Witness *for* another. When we do give our Testimony for a Person that is *Criminal* and *Guilty,* we justifie him as if he were *Innocent. Isa.* 5.23. *Which justifie the Wicked for Reward.* He that goes to make a wicked Man just, makes himself Unjust.\n\n(2.) There is a bearing False Witness *against* another: *i. e.* When we *accuse another* in open Court *falsly.* This is to imitate the Devil, who is the *Accuser of the Brethren.* Tho the Devil is no *Adulterer,* yet he is a *False Witness. Solomon* saith, *Prov.* 25.18. *A Man that beareth false Witness against his Neighbour, is a Hammer and a Sword.* In his Face he is hardned like an Hammer, he cannot blush, he cares not what Lie he witnesseth to. And he is a *Sword*: His Tongue is a Sword to wound him he witnesseth against in his Goods or Life. Thus 1 *Kings* 21.13. *There came in two men, Children of Belial, and witnessed against Naboth, saying, Naboth did blaspheme God and the King*: And their Witness took away his Life. The Queen of *Persia* being sick, the Magicians accused two Godly Virgins, that they had by Charms procured the Queens Sickness; whereupon she caused these Virgins to be sawn asunder. A False Witness doth *pervert the place of Judicature*: He corrupts the *Jury*; his bearing False Witness makes them give in a false Verdict: And he corrupts the Judge, by making him pronounce a wrong Sentence, and cause the Innocent to suffer. Vengeance will find out the False Witness. *Prov.* 19.5. *A False Witness shall not be unpunished.* Deut. 19.18, 19. *If the witness be a false witness, and hath testified falsly against his Brother, then shall ye do unto him as he had thought to have done unto his Brother:* i. e. If he had thought to have taken away his Life, his own Life shall go for it.\n\n3\\. That which is condemned in the Commandment, is, *Swearing that which is false.* When Men take a *False Oath,* and by that take away the Life of another. *Zech.* 8.17. *Love no false Oath.* Chap. 5.2. *What seest thou? I said, A flying Roll.* Ver. 3, 4. *This is the Curse that goeth forth, and it shall enter,* inquit Dominus, *into the House of him that sweareth falsly by my Name, and it shall consume his House, with the Timber and Stones of it.* The *Scythians* made a Law, when a Man did bind two sins together, a Lie with an Oath, he was to lose his Head; because this Sin did take away all Truth and Faith among Men. The Devil hath taken great possession of such who dare swear to a Lie. This is a manifest Breach of this Commandment.\n\n*Vse* I. 1*st. Br.* It reproves the Church of *Rome,* who will dispense with a Lie, or a False Oath, if it be to promote the Catholick Cause. They approve of an Officious Lie: They hold some Lies to be lawful; they may as well hold some Sins to be lawful. God hath no need of our Lie. It is not lawful to tell a Lie, *propter Dei gloriam,* if we were sure to bring Glory to God by it, as *Austin* speaks.\n\n2*d. Br.* 2. It reproves those who make no Conscience of *slandering* others; they come under the Breach of this Commandment. *Psal.* 50.20. *Thou sittest and slanderest thy own Mothers Son.* Jer. 20.10. *Report, say they, and we will report.* Ezra 4.15. *This City* (i. e. *Hierusalem) is a rebellious City, and hurtful to Kings and Provinces. Paul* was slandered as a Mover of Sedition, and the Head of a Faction, *Acts* 24.5. The same Word signifies both a Slanderer and a Devil, 1 *Tim.* 3.11. *Not Slanderers.* In the Greek, 〈 in non-Latin alphabet 〉, *Not Devils.* Some think it is no great matter to misreport and slander others; *Know* that this is to Act the part of a Devil. Clipping a Man’s Credit to make it weigh lighter, is worse than clipping of Coyn. The Slanderer wounds *three at once*: He wounds him that he slanders, and he wounds him to whom he reports the Slander, by causing uncharitable Thoughts to arise in his Mind against the Party slandered; and he wounds his own Soul, by reporting that of another which is false. This is a *Great Sin,* and I would I could not say it is *common.* You may kill a Man as well in his *Name* as in his *Person.* Some are loth to take away their Neighbours Goods, Conscience would fly in their Face: But better take away their Corn out of their Field, their Wares out of their Shop, than take away their good Name. This is a Sin you can never make them reparation for; a Blot in a Man’s Name being like a Blot in a White Paper, which will never be got out. Surely God will visit for this Sin. If *Idle Words* shall be accounted for, shall not *Vnjust Slanders?* The Lord will make Inquisition one day as well for Names as for Blood. Oh therefore take heed of this Sin! It is a Breach of the Ninth Commandment. Was it a Sin under the Law to defame a Virgin, *Deut.* 22.19. And is it not a greater Sin to defame a Saint, who is a Member of Christ? The Heathens, by the Light of Nature, abhorr’d this Sin of slandering. *Diogenes* used to say, Of all Wild Beasts, a Slanderer is the worst. *Antoninus* made a Law, That if a Person could not prove the Crime he reported another to be guilty of, he should be put no Death.\n\n3*d. Br.* 3. It reproves them who are so wicked, as to *bear false witness* against others. These are Monsters in Nature, unfit to live in a Civil Society. *Eusebius* relates of one *Narcissus,* a Man famous for Piety, who was accused by two False Witnesses of Unchastity, and to prove their Accusation, they bound it with Oaths and Curses after this manner: One said, *If I speak not true, I pray God I may perish by Fire*: The other said, *If I do not speak true, I wish I may be deprived of my sight.* It pleased God, that the first Witness who forswore himself, his House being set on Fire, he was burnt in the Flame. The other Witness being troubled in Conscience, confessed his Perjury, and continued so long Weeping, that he wept himself blind. *Jezabel,* who suborned two false Witnesses against *Naboth,* she was thrown down out of a Window, and *the Dogs licked her Blood,* 2 *Kings* 9.33. O tremble at this Sin! A perjured Person is the Devils Excrement. He is cursed in his Name, and seared in his Conscience. Hell gapes for such a Wind-fall.\n\n*Vse* II. 1*st Br. Exhort.* To all, to take heed of the Breach of this Commandment, of lying, slandering, and bearing False Witness, and to avoid these Sins,\n\n1\\. Get the *Fear of God.* Why doth *David* say, *The Fear of the Lord is clean?* Psal. 19.8. Because it cleanseth the Heart of Malice, it cleanseth the Tongue of Slander. *The fear of the Lord is clean.* It is to the Soul as Lightning to the Air, which cleanseth it.\n\n2\\. Get *Love to your Neighbour, Lev.* 19.18. Then there would not be 〈 in non-Latin alphabet 〉. If we love a Friend, we will not speak or attest any thing to his Prejudice. Mens Minds are cankered with Envy and Hatred: Hence comes slandering and false Witness. Love is a Lovely Grace. *Love thinks no Evil,* 1 *Cor.* 13.5. It makes the best Interpretation of anothers Words. Love is a Well-wisher, and it is rare to speak ill of him we wish well to. Love is that which cements Christians together; it is the Healer of Division, and the Hinderer of Slander.\n\n2*d Br.* To such whose Lot it is to meet with *Slanderers* and false *Accusers,* (1.) Labour to make a *Sanctified use of it.* When *Shimei* rail’d on *David, David* made a sanctified use of it, 2 *Sam.* 16.10. *The Lord hath said to him, Curse David.* So if you are slandered, or falsly accus’d, make a good use of it. See if you have no sin unrepented of, for which God may suffer you to be calumniated and reproached. See if you have not at any time wronged others in their Name, and said that of them which you cannot prove, then lay your Hand on your Mouth, and confess the Lord is Righteous to let you fall under the Scourge of the Tongue. (2.) If you are slandered, or falsly accused, but know your own Innocency, be not *too much troubled*: Let this be your rejoycing, the *Witness of your Conscience. Murus aheneus esto nil conscire sibi*—A good Conscience is a Wall of Brass, that will be able to stand against all False Witness. As no Flattery can heal a bad Conscience, so no Slander can hurt a good. God will clear up the Names of his People. *Psal.* 37.6. *He shall bring forth thy Righteousness as the Light.* God, as he will wipe away Tears from the Eyes, so he will wipe off Reproach from the Name. Believers shall come forth out of all their Slanders and Reproaches as the Wings of a Dove covered with Silver, and her Feathers with yellow Gold.\n\n3*d. Br.* It should exhort such to be very *thankful to God,* whom God hath preserved from Slander and False-Witness. *Job* calls it the *Scourge of the Tongue,* Chap. 5.21. As a Rod doth scourge the Back, so the Slanderers Tongue doth scourge the Name. It is a great Mercy to be kept from the Scourge of the Tongue; a Mercy that God stops malignant Mouths from bearing False Witness. What mischief may not a lying Report, or a False Oath do? One destroys the Name, the other the Life. It is the Lord that muzzles the Mouths of the wicked, and keeps these Dogs that snarl at us from flying upon us. *Psal.* 31.20. *Thou shalt keep them secretly in a Pavilion from the strife of Tongues.* It is, I suppose, an Allusion to Kings, who being resolved to protect their Favourites against the Accusations of Men, take them into their Bed-Chamber, or Bosom, where none may touch them. So God hath a Pavilion, or secret hiding-place for his Favourites, where he preserves their Credit and Reputation untouch’d; he keeps them from the *Strife of Tongues.* This is a Mercy we ought to acknowledge to God.\n\nII. The *Mandatory* part of this Commandment imply’d, that is, that we should stand up for others, and vindicate them when they are injur’d by Lying Lips. This is the Sence of the Commandment, not only that we should not slander, or falsly accuse others, but that we should witness for them, and stand up in their Defence when we know them to be traduced. A Man may wrong another as well by *Silence* as *Slander*; when he knows him to he wrongfully accused, yet doth not speak in his behalf. If others cast false Aspersions on any, we should wipe them off. The Apostles (who were filled with the Wine of Spirit) being charged with Drunkenness, *Peter* was their Compurgator, and openly clear’d their Innocency. *Acts* 2.15. *These are not drunken as ye suppose. Jonathan* knowing *David* to be a worthy Man, and all those things *Saul* said of him to be Slanders, vindicated *David.* 1 *Sam.* 19.4, 5. *David hath not sinn’d against thee, but his Works to thee-ward have been very good. Wherefore then wilt thou sin against innocent Blood, and slay David without a Cause.* When the Primitive Christians were falsly accused for Incest, and killing their Children, *Tertullian* made a Famous Apology in their Vindication. This is to act the part both of a Friend and a Christian: To be an Advocate for another, when he is wronged in his good Name.\n\n[^1]: Surius of Luther."},{"number":81,"title":"Thou shalt not Covet, &c.","part":null,"questions":[79,81],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 17. Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours.\n\nThis Commandment forbids, (1.) Covetousness in General, *Thou shalt not covet.* (2.) In Particular, *Thy Neighbours House, thy Neighbours Wife,* &c.\n\n(1.) It forbids Covetousness in General, *Thou shalt not covet.* ’Tis lawful to *use* the World, yea, and to desire so much of it, as may, 1. Keep us from the Temptation of Poverty. *Prov.* 30.8. *Give me not Poverty, lest I steal, and take the Name of my God in vain▪* 2. As may enable us to Honour God with Works of Mercy. *Prov.* 3.9. *Honour the Lord with thy Substance.* But all the Danger is, when the World gets into the Heart. The Water is useful for the Sailing of the Ship; all the Danger is, when the Water gets into the Ship: So the Fear is, when the World gets into the Heart. *Thou shalt not covet.*\n\nQuest. *What is it to covet?*\n\n*Resp.* There are two Words in the Greek which set forth the Nature of Covetousness. 1. 〈 in non-Latin alphabet 〉, which signifies an *insatiable desire of getting* the World. Covetousness is a dry Dropsie. *Austin* defines Covetousness, *plus velle quam sat est*; To desire more than enough: To aim at a great Estate: To be like the Daughters of the Horseleech, crying, *Give, give, Prov.* 30.15. Or like *Behemoth,* Job 40.23. *He trusteth that he can draw up Jordan into his Mouth.* 2. 〈 in non-Latin alphabet 〉, which signifies an *inordinate Love* of the World. The World is the *Idol*; it is so loved, that a Man will not part with it to any good Use. This is to come under the Inditement of Covetousness. He may be said to be covetous, not only who gets the World unrighteously, but who loves the World inordinately. But for a more full Answer to the Question, *What is it to covet?* I shall shew you in Six Particulars, when a Man may be said to be given to Covetousness.\n\n1\\. When his *Thoughts* are wholly taken up about the World. As a good Man’s Thoughts are *still in Heaven*: He is thinking of Christ’s Love, and Eternal Recompences. *Psal.* 139.18. *When I awake I am still with thee*: That is,[^1] by Divine Contemplation. So a covetous Man is *still with the World*: His Mind is wholly taken up about it; he can think of nothing but his Shop or Farm. The Fancy is a Mint-House, and most of the Thougts a covetous Man mints are Worldly. He is always plotting and projecting about the 〈 in non-Latin alphabet 〉, the things of this Life. Like a Virgin that hath all her Thoughts running upon her Suitor.\n\n2\\. A Man may be said to be given to Covetousness, when he *takes more pains* for the getting of Earth, than for the getting of Heaven. He will turn every Stone, break his Sleep, take many a weary Step for the World, but will take no pains for Christ or Heaven. The *Gauls,* who were an ancient People of *France,* after they had tasted the sweet Wine of the *Italian* Grape, they enquired after the Countrey, and never rested till they had arrived at it. So a covetous Man, having had a Relish of the World, pursues after it, and never leaves till he hath got it; but he neglects the things of Eternity. He could be content if Salvation would drop into his Mouth, as a ripe Fig drops into the *Mouth of the Eater, Nahum.* 3.12. But he is loath to put himself to too much Sweat or Trouble to obtain Christ or Salvation. He hunts for the World, he wisheth only for Heaven.\n\n3\\. A Man may be said to be given to Covetousness, when all his Discourse is about the World. *John* 3.31. *He that is of the Earth, speaketh of the Earth*: As it is a sign of Godliness to be still speaking of Heaven, to have the Tongue tuned to the Language of *Canaan. Eccles.* 10.12. *The Words of a wise Man’s Mouth are gracious.* He speaks as if he had been already in Heaven. So a sign of a Man given to Covetousness, he is speaking of Secular things, his Wares and Drugs. A covetous Man’s Breath, like a Dying Man’s, smells strong of the Earth. As they said to *Peter, Thy Speech bewrayeth thee, Matth.* 26.73. So a covetous Man’s Speech bewrayeth him. He is like the Fish in the Gospel, which had a Piece of Money in the Mouth, *Matth.* 17.27. *Verba sunt Speculum mentis.* Bern. The Words are the Looking-glass of the Heart, they show what is within. *Ex abundantia cordis.*\n\n4\\. A Man is given to Covetousness, when he doth so set his Heart upon worldly things, that for the love of them he will *part* with Heavenly. For the *Wedge of Gold* he will part with the *Pearl of Price.* The Young Man in the Gospel, when Christ said, *Sell all, and come and follow me*; Abiit trist is, *He went away sorrowful,* Matth. 19.22. He would rather part with Christ, than with his Earthly Possessions. Cardinal *Burbon* said, He would for go his part in Paradise, if he might keep his Cardinalship in *Paris.* When it comes to a critical point, that Men must either relinquish their Estate or Christ, and they will rather part with Christ and a good Conscience, than with their Estate, it is a clear Case they are possessed with the Devil of Covetousness.\n\n5\\. A Man is given to Covetousness, when he *over-loads* himself with worldly Business. He hath many Irons in the Fire; he is in this Sence a *Pluralist,* he takes so much business upon him, that he cannot find time to serve God; he hath scarce time to eat his Meat, but no time to Pray. When a Man doth over-charge himself with the World, and as *Martha, cumber himself about many things,* that he cannot have time for his Soul, sure he is under the Power of Covetousness.\n\n6\\. He is given to Covetousness, whose Heart is so set upon the World, that to get it he cares not what unlawful indirect means he useth; he will have the World *per fas & nefas*: He will wrong and defraud, and raise his Estate upon the Ruines of another. *Hos.* 12.7, 8. *The Ballances of Deceit are in his Hand, he loveth to oppress. And Ephraim said, Yet I am become rich.* Pope *Sylvester* the Second did sell his Soul to the Devil for a Popedom.\n\n*Vse. Take heed and beware of Covetousness, Luke* 12.15. It is a direct Breach of this Tenth Commandment. Covetousness is a *Moral Vice,* it infects and pollutes the whole Soul. The Sin,\n\n(1.) It is a *Subtile Sin,* a Sin that many do not so well discern in themselves: As some have the Scurvy, yet do not know it. This Sin can dress it self in the Attire of Vertue. It is called the *Cloak of Covetousness,* 1 Thess. 2.5. Covetousness is a Sin that wears a Cloak, it cloaks it self under the Name of Frugality and good Husbandry. It hath many Pleas and Excuses for it self, more than any other Sin, as, the providing for ones Family. The more subtile the Sin is, the less discernable.\n\n(2) Covetousness is a dangerous Sin, it checks all that is good. It is an *Enemy to Grace,* it damps good Affections, as the Earth puts out the Fire. The Hedgehog in the Fable came to the Cony-burroughs in stormy Weather, and desir’d Harbour; but when once he had gotten Entertainment, he set up his Prickles, and did never leave till he had thrust the poor Conies out of their Burroughs. So Covetousness by fair Pretences wins it self into the Heart, but as soon as you have let it in, it will never leave till it hath choked all good Beginnings, and thrust all Religion out of your Hearts. *Covetousness hinders the Efficacy of the Word Preached.* In the Parable the *Thorns* (which Christ expounded to be the Cares of this Life) choked the *Good Seed, Matth.* 13.7. Many Sermons lie dead, buried in Earthly Hearts. We preach to Men to get their Hearts in Heaven; but where Covetousness is predominant, it chains them to the Earth, and makes them like the Woman which Satan had bowed together, that she could not lift up her self, *Luke* 13.11. You may as well bid an Elephant fly in the Air, as a covetous Man live by Faith. We Preach to Men to give freely to Christ’s Poor; but Covetousness makes them to be like him in the Gospel, who had a *wither’d Hand, Mark* 3.1. They have a *wither’d Hand,* and cannot stretch it out to the Poor. It is impossible to be Earthly-minded and charitable-minded. Thus Covetousness obstructs the Efficacy of the Word, and makes it prove Abortive. Such whose Hearts are rooted in the Earth, will be so far from profiting by the Word, that they will be ready rather to deride it. *Luke* 16.14. *The Pharisees who were covetous derided him.*\n\n(3.) Covetousness is a Mother-Sin, a *Radical Vice.* 1 *Tim.* 6.10. *The Love of Money is the root of all Evil.* —Quid non mortalia pectora cogit\\\nAuri sacra fames—\\\n*Hor.* He who hath this Spiritual Itch, a greedy desire of getting the World, hath in him the Root of all Sin. Covetousness is a Mother-sin. I shall make it appear that Covetousness is a Breach of all the Ten Commandments.\n\n1\\. It breaks the First Commandment, *Thou shalt have no other Gods but one.* The covetous Man hath more God’s than one; *Mammon* is his God. He hath a God of Gold, therefore he is called an *Idolater,* Col. 3.5.\n\n2\\. Covetousness breaks the Second Commandment: *Thou shalt not make any graven Image, thou shalt not bow down thy self to them.* A covetous Man bows down, tho not to the graven Image in the Church, yet to the Graven Image in his Coyn.\n\n3\\. Covetousness is a Breach of the Third Commandment, *Thou shalt not take the Name of the Lord thy God in vain. Absalom*’s Design was to get his Fathers Crown, there was Covetousness; but he talks of paying his *Vow to God,* there he took God’s Name in vain.\n\n4\\. Covetousness is a Breach of the Fourth Commandment, *Remember the Sabbath-day to keep it holy.* A Covetous Man doth not keep the Sabbath Holy: He will ride to Fairs on a Sabbath. Instead of reading in the Bible, he will cast up his Accounts.\n\n5\\. Covetousness is a Breach of the Fifth Commandment, *Honour thy Father and thy Mother.* A covetous Person will not honour his Father, if he doth not feed him with Money: Nay, he will get his Father to make over his Estate to him in his Life-time, and so the Father shall be at the Sons Command.\n\n6\\. Covetousness is a Breach of the Sixth Commandment, *Thou shalt not kill.* Covetous *Ahab* kill’d *Naboth* to get his Vineyard, 1 *Kings* 21.13. How many have swum to the Crown in Blood!\n\n7\\. Covetousness is a Breach of the Seventh Commandment, *Thou shalt not commit Adultery.* Covetousness causeth Uncleanness. You read of the *Hire of a Whore, Deut.* 23.18. An Adulteress for Money sets both Conscience and Chastity to Sale.\n\n8\\. Covetousness is a Breach of the Eighth Commandment, *Thou shalt not steal.* Covetousness is the *Root of Theft.* Covetous *Achan* stole the Wedge of Gold. Therefore *Thieves* and *Covetous* are put together, 1 *Cor.* 6.10.\n\n9\\. Covetousness is a Breach of the Ninth Commandment, *Thou shalt not bear false witness.* What makes the Perjurer take a false Oath, but Covetousness? He hopes for a Dividend. And,\n\n10\\. It is plainly a Breach of the Last Commandment, *Thou shalt not covet.* The Mammonist covets his Neighbours House and Goods, and endeavours to get them into his own Hands. Thus you see how vile a Sin Covetousness is: It is a Mother-sin, it is a plain Breach of every one of the Ten Commandments.\n\n(4.) Covetousness is a Sin dishonourable to Religion. For such as say their *Hopes* are Above, yet their *Hearts* are below. For them who profess to be above the Stars, to *lick the Dust* of the Serpent: To be born of God, yet buried in the Earth: How dishonourable is this to Religion! The Lapwing wears a little Coronet on its Head, yet feeds on Dung. An Emblem of such as profess to be Crown’d Kings and Priests unto God, yet feed immoderately on these Terrene Dunghil Comforts. *Jer.* 45.5. *And seekest thou great things for thy self, seek them not.* What thou *Baruk,* who art enobled by thy New Birth, and art illustrious by thy Office, a Levite, dost thou seek earthly things? And seek them *now?* When the Ship is sinking, art thou trimming thy Cabin? O do not so degrade thy self, nor blot thy Scutcheon! *Seekest thou great things? Seek them not.* The higher Grace is, the less earthly should Christians be: The Higher the Sun is, the shorter always is the Shadow.\n\n1\\. Covetousness exposeth us to God’s *Abhorrency. Psal.* 10.3. *The Covetous whom the Lord abhorreth.* A King abhors to see his Statue abused. God abhors to see a Man made in his Image should have the Heart of a Beast given to him. Who would live in such a Sin as makes him abhorr’d of God? Whom God abhors he curseth, and God’s Curse blasts where-ever it comes.\n\n2\\. Covetousness *precipitates* Men *to Ruine*: It shuts them out of Heaven. *Eph.* 5.5. *This ye know, that no covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of Christ and of God.* What should a covetous Man do in Heaven? God can no more converse with them, than a King can converse with a Swine. 1 *Tim.* 6.9. *They that will be rich fall into a Snare, and many hurtful Lusts, which drown Men in Perdition.* A covetous Man is like a Bee that gets into a Barrel of Honey, and there drowns it self. He is like a Ferry-man that takes in so many Passengers to encrease his Fare, that he sinks his Boat. So a covetous Man takes in more Gold to the encreasing of his Estate, that he damns himself in Perdition. I have read of some Inhabitants near *Athens,* who lived in a very dry barren Island, and they took much pains to draw a River to this Island to water it, and make it fruitful; but when they had opened the Passages, and brought the River to it, the Water brake in with such a Force, that it drowned the Land, and all the People in it. An Emblem of a Covetous Man; he labours to draw Riches to him, and at last they come in in such abundance, that they drown him in Hell and Perdition. How many, to build up an Estate, pull down their Souls. Oh therefore fly from Covetousness. I shall next prescribe some Remedies against Covetousness.\n\n[^1]: Ainsworth."},{"number":82,"title":"Thou shalt not Covet, &c.","part":null,"questions":[79,80,81],"paragraphs":[],"clauses":[],"items":[],"text":"*EXOD. XX.* 17. Thou shalt not covet thy Neighbour’s House, thou shalt not covet thy Neighbours Wife, *&c.*\n\nI am in the next place to resolve a Question, *How we may do to cure this Itch of Covetousness?*\n\n*Resp.* For Answer to this, I shall prescribe some Remedies and Antidotes against this Sin.\n\n1\\. Faith. 1 *John* 5.4. *This is the Victory over the World, even your Faith.* The Root of Covetousness is, the *Distrust* of God’s Providence. Faith believes God will provide. God who feeds the Birds will feed his Children. He who cloaths the Lillies, will cloath his Lambs: And so Faith overcomes the World. Faith is the *Cure of Care.* Faith not only *purifies* the Heart, but *satisfies* the Heart. Faith makes God *our Portion,* and so in him we have enough. *Psal.* 16.5. *The Lord is the Portion of mine Inheritance, the Lines are fallen unto me in pleasant places; yea, I have a goodly Heritage.* Faith by a Divine Chymistry extracts its chief Comforts out of God. A little with God is sweet. Thus Faith is a Remedy against Covetousness. Faith overcomes not only the *Fear* of the World, but the *Love* of the World.\n\n2\\. The Second Remedy is, Judicious Consideration.\n\n(1.) What *poor things* these things below are, that we should covet them. 1. They are *below the worth of the Soul,* which carries in it an Idea and Resemblance of God. The World is but the Workmanship of God, the Soul is the Image of God. 2. You covet that which will not *satisfie* you. *Eccles.* 5.10. *He that loveth Silver shall not be satisfied with Silver. Solomon* had put all the Creatures in a Limbeck, and stilled out the Quintessence, and behold, *All was Vanity, Eccles.* 2.11. Covetousness is a dry Dropsie; the more a Man hath, the more he thirsts. Quo plus sunt potae, plus sitiuntur aquae. 3. Worldly things cannot *remove Trouble of mind.* King *Saul* being perplexed in Conscience, all his Crown-Jewels could not administer Comfort to him, 1 *Sam.* 28.15. The things of the World will no more ease a troubled Spirit, than a Gold Cap will cure the Head-ach. 4. The things of the World, if you had more of them, cannot *continue* with you. 〈 in non-Latin alphabet 〉, *Isocr.* The Creature hath a little Honey in its Mouth, but it hath Wings to fly away. Glass Mettal. These things either go from us, or we from them. What poor things are these to covet?\n\n(2.) Second Consideration. The *Frame and Contexture of the Body.* God hath made the *Face* to look upwards towards Heaven. Os Homini sublime dedit, coelumque tueri\\\nIussit—\\\n*Ovid.* Anatomists observe, that whereas other Creatures have but Four Muscles to their Eyes, Man hath a Fifth Muscle, by which he is able to look up to Heaven. And as for the Heart, it is made like a Glass Viol, narrow and contracted downwards, but wide and broad upwards. And as the Frame and Contexture of the Body teacheth us to look to things *Above,* so especially the *Soul* is planted in the Body, as a Divine Sparkle to ascend upwards. Can it be imagined that God gave us intellectual Immortal Souls, to covet only Earthly things? What wise Man would fish for Gudgeons with Golden Hooks? Did God give us Glorious Souls, only to fish for the World? Sure our Souls are made for an higher End; to aspire after the enjoyment of God in Glory.\n\n(3.) Third Consideration. The *Examples* of those who have been Contemners and Despisers of the World. The Primitive Christians, as *Clemens Alexandrinus* observes, were sequestred from the World, and where wholly taken up in Converse with God; they lived in the World above the World. Like the Birds of Paradise,[^1] who soar above in the Air, and seldom or never touch with their Feet upon Earth. *Luther* saith, That he was never tempted to this Sin of Covetousness. The Saints of old, tho they did *live* in the World, they did *trade* in Heaven. *Phil.* 3.20. 〈 in non-Latin alphabet 〉, *Our Conversation is in Heaven.* The Greek Word signifies, our Commerce, or Traffick, or Burghership is in Heaven. *Enoch walked with God, Gen.* 5.24. His Affections were sublimated, he did take a turn in Heaven every Day. The Righteous are compared to a *Palm-Tree, Psal.* 92.12. *Philo* observes, That whereas all other Trees have their Sap in their Root, the Sap of the Palm-tree is towards the Top. The Emblem of the Saints, whose Hearts are above in Heaven, where their Treasure is.\n\n3\\. The Third Remedy. *Covet Spiritual things more,* and you will *Covet earthly things less.* Covet *Grace.* Grace is the best Blessing; it is the *Seed of God,* 1 *John* 3.9. The Angels Glory: covet Heaven. Heaven is the Region of Happiness, ’tis the most pleasant Climate. Did we covet Heaven more, we should covet Earth less. They that stand on the top of the *Alps,* the great Cities of *Campania* seem but as small Villages in their Eye. If we could have our Hearts more fixed upon the *Jerusalem* above, how would all Worldly things disappear, and be as nothing in our Eye. We read of an Angel coming down from Heaven, who did tread *with his right Foot on the Sea, and with his left Foot on the Earth,* Rev. 10.2. Had we but once been in *Heaven,* and viewed the Superlative Glory of it, how might we in an holy Scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea. Oh covet after Heavenly things. There is the Tree of Life, the Mountains of Spices, the Rivers of Pleasure, the Honey-comb of God’s Love dropping, the Delights of Angels, the Flower of Joy fully ripe and blown. There is the pure Air to breath in; no Fogs nor Vapors of Sin arise to infect that Air, but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams. O let your Thoughts and Delights be always taken up about the City of Pearl, the Paradise of God. Did we *covet Heavenly things more, we should covet earthly things less.* It is reported after *Lazarus* was raised from the Grave, he was never seen to smile or be delighted with the World after. Were our Hearts rais’d by the Power of the Holy Ghost up to Heaven, we should not be much taken with Earthly things.\n\n4\\. The Fourth Remedy. *Pray for an Heavenly Mind.* Lord, let the Loadstone of thy Spirit draw my Heart upward. Lord, dig the Earth out of my Heart; teach me how to possess the World, and not love it; how to hold it in my hand, and not let it get into my Heart. So much for the Commandment in General, *Thou shalt not cover.*\n\n(2.) I shall speak of it more *Particularly: Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife,* &c. Observe here the *Holiness and Perfection of God’s Law.* It forbids the *Motus primo primi,* the First *Motions and Risings of Sin in the Heart, Thou shalt not covet.* The Laws of Men take hold of the Actions, but the Law of God goes further, it forbids not only the *Actions,* but the *Affections. Thou shalt not covet thy Neighbours House.* It is not said, *Thou shalt not take away his House*: But, *Thou shalt not covet it.* These Lustings and Desires after the Forbidden Fruit are sinful. *Rom.* 7.7. *The Law hath said, Thou shalt not covet.* Tho the Tree bears no bad Fruit, it may be faulty at the Root. Tho a Man doth not commit Gross Sin, yet *who can say his Heart is pure?* There may be a Faultiness at the Root, there may be sinful Covetings and Lustings in the Soul.\n\n*Vse.* Let us be humbled for the Sin of our Nature, the *Risings* of Evil Thoughts, *coveting* that which we ought not. Our Nature is a Seed-Plot of Iniquity; it is like Charcoal, that is ever sparkling. The Sparkles of Pride, Envy, Covetousness, arise in the Mind. How should this humble us! If there be not *sinful Actings,* there are *sinful Covetings.* Let us pray for mortifying Grace, which may be like the Water of Jealousie, to make the Thigh of Sin to rot. But to come to the Words more nearly, *Thou shalt not covet thy Neighbours House, nor thy Neighbours Wife,* &c.\n\nQuest. *Why is the House put before the Wife? In* Deuteronomy *the Wife is put first,* Deut. 5.21. Neither shalt thou desire thy Neighbours Wife, neither shalt thou covet thy Neighbours House. *Here the House is put first.*\n\n*Resp.* In *Deuteronomy* the Wife is set down first in respect of *her Value.* She (if a good Wife) is of far greater Value and Estimate than the House. *Prov.* 31.10. *Her Price is far above Rubies.* She is the Furniture of the House, and this Furniture is more worth than the House. When *Alexander* had overcome King *Darius* in *Battel, Darius* seemed not to be much dismayed. But when he heard his Wife was taken Prisoner, now his Eyes like Spouts did gush forth Water, as valuing his Wife dearer than his Life. But yet in this place in *Exodus,* the *House* is put before the *Wife*: The Reason is, Because the House is first in *Order.* The House is erected before the Wife can live in it. The Nest is built before the Bird is in it. The Wife is first *esteemed,* but the House must be first *provided.*\n\n1\\. Then, *Thou shalt not covet thy Neighbours House.* How depraved is Man since the Fall! Man knows not how to keep within Bounds, but is coveting more than his own. *Ahab* one would think had enough; he was King, and one would suppose his Crown-Revenues should have contented him; but still he was coveting more; *Naboth*’s Vineyard was in his Eye, and stood near the Smoak of his Chimney, and he could not be quiet till he had it in Possession. Were there not so much Coveting, there would not be so much Bribing. One Man pulls away anothers House from him. It is only the Prisoner lives in such a Tenement as he may be sure none will go about to take from him.\n\n2\\. *Thou shalt not covet thy Neighbours Wife.* This Commandment is a Bridle to check the Inordinacy of Brutish Lusts. *Thou shalt not covet thy Neighbours Wife.* It was the Devil that *sowed another Man’s Ground,* Matth. 13.25. But how is the Hedge of this Commandment trodden down in our Times! There be many who do more than *covet* their Neighbours Wives, they *take* them. *Deut.* 27.20. *Cursed be he that lies with his Fathers Wife, and all the People shall say* Amen. If it were to be proclaimed, *Cursed be he that lies with his Neighbours Wife,* and all that were guilty should say *Amen,* how many would curse themselves!\n\n3\\. *Thou shalt not covet thy Neighbours Man-servant, nor his Maid-servant.* Servants, when Faithful, are a Treasure. What a true and trusty Servant had *Abraham,* he was his Right-hand! How prudent and faithful was he in the matter he was entrusted with, in getting a Wife for his Masters Son! *Gen.* 24.9. And surely, it would have gone near to *Abraham* to have had any one enticed away his Servant from him. But this Sin of coveting Servants is common. If one hath a better Servant, others will be inveigling and laying Baits for him, and endeavour to draw him away from his Master. This is a Sin against the Tenth Commandment. To steal away anothers Servant by Enticement, is no better than Thievery.\n\n4\\. *Nor his Ox, nor his Ass, nor any thing that is thy Neighbours.* Were there not *coveting* of Ox and Ass, there would not be so much *stealing.* First Men break the Tenth Commondment by *coveting,* and then they break the Eighth Commandment by *stealing.* It was an excellent Appeal that *Samuel* made to the People, 1 *Sam.* 12.3. *Witness against me before the Lord, whose Ox have I taken, or whose Ass, or whom have I defrauded.* And it was a brave Speech of St. *Paul, Acts* 20.33. *I have coveted no Man’s Gold, or Silver, or Apparel.*\n\nQuest. *But what means may we use to keep us from coveting that which is our Neighbours?*\n\n*Ans.* The best Remedy is *Contentation.* If we are *content with our own,* we *shall not covet that which is anothers.* St. *Paul* could say, *I have coveted no Man’s Gold or Silver.* Whence was this? It was from Contentment. *Phil.* 4.11. *I have learned in whatever state I am, therewith to be content.* Content saith, as *Jacob, Gen.* 33.11. *I have enough:* I have a Promise of Heaven, and have sufficient to bear my Charges thither, I have enough. And he who hath enough will not covet that which is anothers. *Be content*: And the best way to be contented is, (1.) Believe that Condition best which God carves out to you by his Providence. If God had seen it fit for us to have more, we should have had it; but his Wisdom sees this best for us. Perhaps we could not manage a great Estate, it is hard to carry a full Cup without spilling, and a full Estate without sinning. Great Estates may he *Snares*; a Boat may be overturned by having too great a Sail. The believing that Estate best God carves us, makes us content; and being contented, we will not covet that which is anothers. (2.) The way to be content with such things as we have, and not to covet anothers, is to consider the less Estate we have, the less Account we shall have to give at the last Day. Every Person is a Steward, and must be accountable to God. They who have great Estates, have the greater Reckoning. God will say, What good have you done with your Estates? Have you honoured me with your Substance? Where are the poor you have fed and cloathed? If you cannot give a good Account, it will be sad. This may make us contented with a less Portion: To consider, the less Estate, the less Account we have to give: The less *Riches,* the less *Reckoning.* This is the way to have Contentment, and no better Antidote against coveting that which is anothers, than being content with that which is our own.\n\nSo much for the Commandments.\n\n[^1]: Ambrose."},{"number":83,"title":"Man’s Inability to keep the Moral Law","part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *Is any Man able perfectly to keep the Commandments of God?*\n\nAnsw. No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God, but doth daily break them in Thought, Word and Deed?\n\n*James* 3.2. *In many things we offend all.* Man in his Primitive State of Innocency was endued with Ability to keep the whole Moral Law. *Adam* had rectitude of Mind, Sanctity of Will, Perfection of Power. *Adam* had the Copy of God’s Law written in his Heart; no sooner did God command, but he did obey. As the Key is suited to all the Wards in the Lock, and can open them; so *Adam* had a Power suited to all God’s Commands, and could obey them. *Adam*’s Obedience did exactly run parallel with the Moral Law, as a well-made Dial goes exactly with the Sun. Man in Innocency was like a well-tuned Organ, he did sweetly tune to the Will of God. He was *adorned* with Holiness as the Angels, but not *confirmed* in Holiness as the Angels. *Adam* was *Holy* but *Mutable*; he fell from his Purity, and we with him. Sin *cut the Lock* of Original Righteousness where our Strength lay. Sin hath brought such a Languor and Faintness into our Souls, and hath so weakned us, that we shall never recover our full Strength till we *put on Immortality.* The thing I am now to demonstrate is, That we cannot yield *perfect* Obedience to the *Moral Law. —In many things we offend all.*\n\n1\\. The Case of an *Vnregenerate* Man is such, that he *cannot perfectly* obey all God’s Commands. He may as well touch the Stars, or span the Ocean, as yield exact Obedience to the Law. A Person unregenerate cannot act *Spiritually,* he cannot pray in the Holy Ghost, he cannot live by *Faith,* he cannot do Duty out of love to Duty; and if he cannot do Duty *Spiritually,* then much less *Perfectly.* Now that a Natural Man cannot yield perfect Obedience to the Moral Law, is evident: (1.) Because he is *Spiritually dead, Eph.* 2.1. And being so, how can he keep the Commandments of God perfectly? A dead Man is not fit for Action. A Sinner hath the Symptoms of Death upon him. 1. He hath no Sense; a Dead Man hath no Sense: He hath no Sense of the Evil of Sin, of God’s Holiness and Veracity; therefore he is said to be *without feeling, Eph.* 4.19. 2. He hath *no Strength, Rom.* 5.6. What Strength hath a dead Man? A Natural Man hath no Strength to deny himself, to resist Temptation; he is dead: And can a dead Man fulfill the Moral Law? (2.) A natural Man cannot perfectly keep all God’s Commandments, because he is so *interlarded* with *Sin.* He is *born in Sin,* Psal. 51.5. *Job* 15.16. —*He drinks Iniquity as Water. All the Imagination of his Thoughts are evil,* and *only evil,* Gen. 6.5. Now the least Evil Thought is 〈 in non-Latin alphabet 〉, a *Breach of the Royal Law*: And if there be *Defection,* there cannot be *Perfection.* And as a natural Man hath no *Power* to keep the Moral Law, so he hath no *Will.* He is not only *Dead,* but worse than dead. A dead Man doth no *Hurt,* but there is a Life of Resistance against God goes along with the Death of sin? A Natural Man not only cannot keep the Law through Weakness, but he breaks it through Wilfulness. *Jer.* 44.17. *We will do whatsoever goeth out of our Mouth, to burn Incense to the Queen of Heaven.*\n\n2\\. As the Unregenerate cannot keep the Moral Law perfectly, so neither the *Regenerate. Eccles.* 7.20. *There is not a just Man upon the Earth that doth good and sinneth not:* Nay, that *sins not in doing good.* There’s that in the best Actions of a Righteous Man that is damnable, if God should weigh him in the Ballance of Justice. Alas! How are his Duties *Fly-blown.* He cannot pray without wandring, nor believe without doubting. *Rom.* 7.18. *To me to will is present, but how to perform I find not.* In the Greek it is 〈 in non-Latin alphabet 〉, *How to do it thoroughly I find not. Paul,* tho a Saint of the first Magnitude, was better at *willing,* than at *performing. Mary* asked where they had laid Christ: She had a mind to have carried him away, but she wanted Strength: So the Regenerate have a Will to obey God’s Law perfectly, but they want Strength: Their Obedience is weak and sickly: The Mark they are to shoot at is perfection of Holiness; tho they take a right Aim, yet do what they can they shoot short. *Rom.* 7.19. *The Good which I would I do not.* A Christian, while he is serving God, *is hindred.* Like a Ferry-man that plies the Oar, and rows hard, but a Gust of Wind carries him back again. So saith *Paul, The Good I would I do not*; I am driven back by a Temptation. Now if there be any *Failure* in our Obedience, we cannot make a perfect Commentary upon God’s Law. No Christian alive can write a Copy of Holiness without blotting. The Virgin *Mary*’s Obedience was not perfect, she needed Christ’s Blood to wash her Tears. *Aaron* was to make Atonement for the Altar, *Exod.* 29.37. to show that the most holy Offering hath Defilement in it, and needs Atonement to be made for it.\n\nQuest. 1. *But if Man hath not power to keep the whole Moral Law, then why doth God require that of Man, which he is not able to perform? How doth this stand with his Justice?*\n\n*Answ.* Tho Man hath lost his Power of Obeying, God hath not lost his Right of Commanding. If a Master entrusts a Servant with Money to lay out, and the Servant spends it dissolutely, may not the Master justly demand this Money? God gave us a Power to keep the Moral Law; we by tampering with Sin lost it: But may not God still call for perfect Obedience? Or in case of Default, justly punish us?\n\nQuest. 2. *But why doth God suffer such an Impotency to lie upon Man, that he cannot perfectly keep the Law?*\n\n*Answ.* The Lord doth it (1.) To humble us. Man is a self-exalting Creature, and if he hath but any thing of Worth, he is ready to be puffed up: But when he comes to see his 〈 in non-Latin alphabet 〉, his Deficiencies and Failings, and how far short he comes of the Holiness and Perfection God’s Law requires; this is a means to pull down his Plumes of Pride, and lay them in the Dust. He weeps over his Impotency, he blusheth for his Leprous Spots; he saith as *Job, I abhor my self in Dust and Ashes.* (2.) God lets this Impotency and Infirmness lie upon us, that we may have *recourse to Christ* to obtain Pardon for our Defects, and to sprinkle our best Duties with his Blood. When a Man sees himself *indebted,* he owes perfect Obedience to the Law, but he hath nothing to pay: This makes him fly to Christ to be his Friend, and answer all the Demands and Challenges of the Law, and set him free in the Court of Justice.\n\n*Vse* I. Is matter of Humiliation for our Fall in *Adam.* In the State of *Innocency* we were *perfectly* holy; our Minds were crowned with Knowledge, and our Wills as a Queen did sway the Scepter of Liberty: But now we may say as *Lam.* 5.16. *The Crown is fallen from our Head.* We have lost that Power which was Inherent in us. When we look back to our Primitive Glory, when we shined as Earthly Angels, we may take up *Job*’s Words, *Chap.* 29.2. *O that it were as in Months past!* O that it were with us as at first, when there was no Stain upon our Virgin-Nature, when there was a perfect Harmony between God’s Law, and Man’s Will. But alas! Now the Scene is alter’d, our Strength is gone from us, we tread awry every Step; we come below every Precept; our Dwarfishness will not reach the Sublimity of God’s Law; we fail in our Obedience; and while we *fail,* we *forfeit.* This may put us in close Mourning, and spring a Leak of Sorrow in all our Souls.\n\n*Vse* II. 1*st. Br. Confutation.* It confutes the *Arminians,* who cry up the Power of the Will: They hold they have a Will to save themselves. But, by Nature we not only want *Strength, Rom.* 5.6. but we want *Will* to that which is Good. The Will is not only full of Impotency, but Obstinacy. *Psal.* 81.11. *Israel would none of me.* The Will hangs forth a Flag of Defiance against God. Such as speak of the Sovereign Power of the Will, forget *Phil.* 2.13. *It is God that worketh in you 〈 in non-Latin alphabet 〉, both to will and to do.* If the Power be in the Will of Man, then what needs God to work in us to Will? If the Air can enlighten it self, what needs the Sun to shine? Such as talk of the Power of Nature, and the Ability they have to save themselves, they disparage Christ’s Merits. I may say as *Gal.* 5.4. *Christ is become of no effect to them.* This I affirm, Such as advance the Power of their Will in matters of Salvation, without the Medicinal Grace of Christ, do absolutely put themselves under the *Covenant of Works.* And now I would ask them, *Can they perfectly keep the Moral Law? Malum oritur ex quolibet defectu.* If there be but the least Defect in their Obedience, they are gone. For one sinful Thought the Law of God curseth them, and the Justice of God arraigns them. Confounded be their Pride, who cry up the Power of Nature, as if by their own inherent Abilities they could rear up a Building, the top whereof should reach to Heaven.\n\n2*d. Br.* It confutes a sort of People that brag of *Perfection*; and according to that Principle, they can keep all God’s Commandments perfectly. I would ask these, Have they at no time a vain Thought come into their Mind? if they have, then they are not perfect. The Virgin *Mary* was not perfect; tho’ her Womb were pure (being overshadowed with the Holy Ghost) yet her Soul was not perfect. Christ doth tacitly imply a Failing in her, *Luke* 2.49. And are they more perfect than the Blessed Virgin was? Such as hold Perfection, need not *confess* Sin. *David* confessed Sin, *Psal.* 32.6. And *Paul* confessed Sin, *Rom.* 7.24. But they are got beyond *David* and *Paul*; they are *perfect,* they never transgress; and where there is no Transgression, what needs Confession?\n\n2\\. If they are perfect, they need not ask Pardon: They can pay God’s Justice what they owe; therefore what need they pray, *Forgive us our Debts?* O that the Devil should rock Men so fast asleep, as to make them dream of Perfection. And whereas they bring that, *Phil.* 3.15. *Let us therefore as many as be Perfect be thus minded. Answ.* Perfection there is meant of *Sincerity.* God is best able to interpret his own Word, he calls Sincerity Perfection. *Job* 1.8. *A perfect and an upright Man.* But who is exactly perfect? A Man full of Diseases may as well say he is healthful, as a Man full of Sin say he is perfect.\n\n*Vse* III. To Regenerate Persons. Tho you fail in your Obedience, and cannot keep the Moral Law exactly, yet be not discouraged.\n\nQuest. *What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience?*\n\n*Resp.* 1. That a Believer is not under the *Covenant of Works,* but under the *Covenant of Grace.* The Covenant of Works requires perfect, personal, perpetual Obedience. But in the Covenant of Grace God will make some Abatements: He will accept of less than he required in the Covenant of Works.\n\n(1.) In the Covenant of Works God required *Perfection of Degrees.* In the Covenant of Grace he accepts Perfection of Parts: There he required perfect Working, here he accepts sincere Believing. In the Covenant of Works God required us to live without Sin; in the Covenant of Grace God accepts of our Combat with Sin.\n\n(2.) Tho a Christian cannot in his *own Person* perform all God’s Commandments, yet Christ as *his Surety,* and in his *stead* hath fulfilled the Law for him, and God accepts of Christ’s Obedience, which is perfect, to satisfie for that Obedience which is imperfect: Christ being made a Curse for Believers, all the Curses of the Law have their Sting pulled out.\n\n(3.) Tho a Christian cannot keep the Commands of God to *Satisfaction,* yet he may to *Approbation.*\n\nQuest. *How is that?*\n\n*Answ.* 1. He gives his full Assent and Consent to the Law of God. *Rom.* 7.12. *The Law is Holy and Just.* There was Assent in the Judgment. *Rom.* 7.16. *I consent to the Law.* There was Consent in the Will.\n\n2\\. A Christian *mourns* that he cannot keep the Commandments fully: When he fails, he weeps: He is not angry with the Law, because it is so strict; but he is angry with himself because he is so deficient.\n\n3\\. He takes a sweet complacential Delight in the Law. *Rom.* 7.22. *I delight in the Law of God, in the inward Man.* Gr. 〈 in non-Latin alphabet 〉, *I take Pleasure in it. Psal.* 119.97. *O how love I thy Law!* Tho a Christian cannot *keep* God’s Law, yet he *loves* his Law. Tho he cannot serve God *perfectly,* yet he serves him *willingly.*\n\n4\\. It is his cordial Desire to walk in all God’s Commands. *Psal.* 119.5. *O that my ways were directed to keep thy Statues.* Tho his Strength fails, yet his Pulse beats.\n\n5\\. He doth *really endeavour* to obey God’s Law perfectly, and wherein he comes short, he runs to Christ’s Blood to make Supply for his Defects. This cordial Desire and real Endeavour God esteems as *perfect Obedience.* 2 *Cor.* 8.12. *If there be a willing mind, it is accepted. Let me hear thy Voice, for sweet is thy Voice,* Cant. 2.14. Tho the Prayers of the Righteous are mixed with Sin, yet God sees they would pray better; God picks out the Weeds from the Flowers; he sees the Faith, and winks at the Failing. The Saints Obedience, tho it falls short of Legal Perfection, yet having Sincerity in it, and Christ’s Merits mix’d with it, finds gracious Acceptance. When the Lord sees endeavours after Perfect Obedience, this he takes well at our Hands: As a Father that receives a Letter from his Child, tho’ there be Blots in the Letters and False Spellings, yet the Father takes all in good Part. O what Blottings are there in our Holy Things! But God is pleas’d to take all in good part. Saith God, It is my Child, and he would do better if he could; I will accept it."},{"number":84,"title":"All Sins not equally hainous","part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *Are all the Transgressions of the Law equally heinous?*\n\nAnsw. Some Sins in themselves, and by reason of several Aggravations, are more hainous in the sight of God than others.\n\n*John* 19.11. *He that delivered me unto thee hath the* Greater *Sin.* The Stoick Philosophers held, that all Sins were *equal.* But this Scripture clearly holds forth, that there is a gradual difference in Sin: Some are greater than others: Some are *mighty Sins, Amos* 5.12. And *crying Sins,* Gen. 18.21. Every Sin hath a Voice to *speak,* but some Sins *cry.* As some Diseases are worse than others, and some poysons more venomous; so some Sins are more heinous, *Ezek.* 16.47. *Jer.* 16.12. *You have done worse than your Fathers, your Sins have exceeded theirs.* Some Sins have a blacker Aspect than others. To clip the King’s Coyn is Treason, but to strike his Person is an higher degree of Treason. A vain Thoughr is a Sin, but a blasphemous Word is a greater Sin. That some Sins are greater than others, appears, (1.) Because there was difference in the *Offerings* under the Law. The Sin-offering was greater than the Trespass-Offering. (2.) Because some Sins are not capable of Pardon as others are, therefore they must needs he more heinous, as the Blasphemy against the Holy Ghost, *Matth.* 12.31. (3.) Because some Sins have a greater Degree of Punishment than others. *Matth.* 23.14. *Ye shall receive greater Damnation, 〈 in non-Latin alphabet 〉. Shall not the Judge of all the Earth do right?* God would not punish one more than another, but that his Sin is greater. It is true, *all Sins are equally hainous* in respect of the *Object,* or the Person against whom Sin is committed, *(viz.) The Infinite God.* But in another Sence all Sins are not alike hainous. Some Sins have more bloody Circumstances in them, which are like the Die to the Wooll, to give it a deeper Colour.\n\nQuest. *What Sins may be said to be more hainous than others?*\n\n*Resp.* 1. Such Sins as are committed without any occasion offered: A Man swears or is angry, and hath no Provocation. The less the occasion of Sin is, the greater is the Sin. (2.) Such Sins are more hainous that are committed *presumptuously.* Under the Law there was no Sacrifice for Presumptuous Sins, *Numb.* 15.30.\n\nQuest. *What is it to sin presumptuously, which doth heighten and aggravate Sin, and make it more hainous?*\n\n*Answ.* To sin presumptuously, is to sin against Convictions and Illuminations, or an enlightned Conscience. *Job* 24.13. *They are of those that rebell against the Light.* Conscience, like the Cherubim, stands with a Flaming Sword in its Hand, to deterr the Sinner, yet he will sin. Did not *Pilat* sin against Conviction, and with an high hand, in condemning Christ? He knew that of *Envy* the Jews had delivered him, *Matth.* 27.18. He confessed he *found no fault with him,* Luke 23.14. And his own Wife sent to him, *Have nothing to do with that just Man, Matth.* 27.19. Yet, for all this he gave the Sentence of Death against Christ. Here he sinned *presumptuously,* against an enlightned Conscience. To sin ignorantly doth something extenuate and pare off the Guilt. *John* 15.22. *If I had not come, ye had had no sin.* That is, your Sin had been less. But to sin against Illuminations and Convictions, doth inhance and accent Mens Sins. These Sins make deep Wounds in the Soul. Other Sins fetch Blood, these are a *Stab* at the Heart.\n\nQuest. *How many ways doth a Man Sin against Illuminations and Convictions?*\n\n*Answ.* 1. When he lives in the *total neglect* of Duty. He is not ignorant that it is a Duty to read the Word, yet he lets the Bible lie by as rusty Armour, that he seldom makes use of. He is convinced that it is a Duty to pray in his Family, yet he can go Days and Months, and God never hear of him. He calls God Father, but never asks him Blessing. Neglect of Family-Prayer doth as it were uncover the Roof of Mens Houses, and make way for a Curse to be rained down upon their Table.\n\n2\\. When a Man *lives* in the same Sins which he condemns in others. *Rom.* 2.1. *Thou that judgest another dost the same things.* As *Austin* saith of *Seneca,* He wrote against Superstitions, yet he worshipped those Images which he reproved. One Man condemns another for rash censuring, yet lives in the same Sin himself. A Master reproves his Apprentice for Swearing, yet he himself Swears. The *Snuffers* of the Tabernacle were of pure Gold. They who reprove and snuff the Vices of others, had need themselves to be free from those Sins. The *Snuffers must be of Gold.*\n\n3\\. When a Man sins *after Vow. Psal.* 56.12. *Thy Vows, O God, are upon me.* A Vow is a Religious Promise made to God to dedicate our selves to him. A Vow is not only a *Purpose,* but a *Promise.* Every Votary makes himself a *Debtor,* he *binds* himself to God in a solemn manner. Now to Sin after *Vow,* to vow himself to God, and give his Soul to the Devil, must needs be against the highest Convictions.\n\n4\\. When a Man sins after *Counsels, Admonitions, Warnings,* he cannot plead Ignorance: The Trumpet of the Gospel hath been blown in his Ears, and sounded a Retreat to call him off from his Sins; he hath been told of his Injustice, living in Malice, keeping bad Company, yet he would venture upon Sin. This is to sin against Conviction; it aggravates the Sin, and is like a Weight put in the Scale, to make his Sin weigh the heavier. If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place, yet if the Mariner will fail there, and split his Ship, it is Presumption; and if he be cast away, who will pity him?\n\n5\\. When a Man sins against express *Comminations* and *Threatnings.* God hath thundered out Threatnings against such Sins. *Psal.* 66.21. *God shall wound the hairy Scalp of such an one as goes on still in his Trespasses.* Yet tho God set the point of his Sword to the Breast of a Sinner, yet he will commit Sin. The Pleasure of Sin doth more delight him, than the Threatnings affright him. He, like the *Liviathan, laughs at the shaking of a Spear, Job* 41.29. Nay, he *derides* God’s Threatnings. Isa. 5.19. *Let him make speed and hasten his Work that we may see it.* We have heard much what God intends to do, and of Judgment approrching, we would fain see it. For Men to see the *Flaming Sword* of God’s Threatnings brandished, yet to strengthen themselves in Sin, is in an high manner to sin against Illumination and Conviction.\n\n6\\. When a Man sins under *Affliction.* God doth not only thunder by Threatning, but hath let his Thunderbolt fall; he hath inflicted Judgments on a Person, he may *read his Sin in his Punishment,* yet he sins: His Sin was *Vncleanness*; he hath wasted his Strength as well as his Estate; he hath had a Fit of Apoplexy, yet tho he feels the smart of Sin, he retains the Love of Sin. This is to sin against Conviction. 2 *Chron.* 28.22. *In his Distress did he trespass yet more: this is that King Ahaz.* This doth inhance and make the Sin greater than other Sins: For sinning against an enlightned Conscience,\n\n*First,* Is full of *Obstinacy* and Pertinaciousness. Men can give no Reason, make no Defence for their Sins, yet they are resolved to hold fast Iniquity. This is desperate *Wilfulness*: And *Voluntas est regula & mensura actionis,* The more of the Will in a Sin, the greater the Sin. *Jer.* 18.12. *We will walk after our own Devices.* Tho there be Death and Hell every step, we will march on under Satan’s Colours. This made the Sin of the Apostate Angels so great, because it was *wilful*; they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them, but they sinn’d obstinately and out of Choice.\n\n*Secondly,* To sin against Convictions and Illuminations, is joyn’d with *slighting* and *contempt* of God. It is bad for a Sinner to *forget* God, but it is worse to *contemn* him. *Prov.* 10.13. *Wherefore do the wicked contemn God?* An enlightned Sinner knows that by his Sin he disobligeth and angers God; but he cares not whether God be pleased or no, he will have his Sin. Therefore such an one is said to *reproach* God. *Numb.* 15.30. *The Soul that doth ought presumptuously, the same reproacheth the Lord.* Every Sin displeaseth God, but sins against an enlightned Conscience *reproach* the Lord. To contemn the Authority of a Prince, is a Reproach done to him.\n\n*Thirdly,* It is accompanied with *Impudency.* Fear and Shame are banished, the Vail of Modesty is laid aside. *Zeph.* 3.5. *The Vnjust knoweth no shame. Judas* knew Christ was the Messiah, he was convinced of it by an Oracle from Heaven, and by the *Miracles* he wrought, and yet he impudently goes on in his Treason; nay, when Christ said, *He that dips his Hand with me in the Dish, he shall betray me.* And *Judas* knew Christ meant him: And when *Judas* was going about his Treason, Christ pronounced a *Wo* to him, *Luke* 22.22. yet for all that he proceeded in his Treason. Thus to sin presumptuously, against an enlightned Conscience, dies the Sin of a crimson Colour, and makes it greater than other Sins.\n\n(3.) Such Sins are more hainous than others, which are Sins of *Continuance.* The continuing of Sin is the inhancing of Sin. He who plots Treason, makes himself a greater Offender. Some Men’s Heads are the Devil’s Mint-house, they are minting of Mischief. *Rom.* 1.30. *Inventers of evil things.* Some invent new Oaths, others new Snares: Such were those Presidents that invented a Decree against *Daniel,* and got the King to sign it, *Dan.* 6.9.\n\n(4.) Those Sins are greater which proceed from a *Spirit of Malignity.* To malign Holiness is Diabolical. ’Tis a Sin to want Grace, it is worse to *hate* it. In Nature there are Antipathies, as between the *Vine* and *Lawrel.* Some have an Antipathy against God because of his Purity. *Isa.* 30.11. *Cause the Holy One of Israel to cease from before us.* Sinners, if it lay in their Power, would not only Unthrone God, but Unbe God. If they could help it, God should be no longer God. This Sin is boil’d up to a greater height.\n\n(5.) Those Sins are of a greater Magnitude, which are mixed with *Ingratitude.* God cannot endure of all things to have his kindness slighted. God’s Mercy is seen in reprieving Men so long, in *wooing* them by his Spirit and Ministers to be reconciled, in *crowning* them with so many Temporal Blessings; now to abuse all this Love, when God hath been filling up the Measure of his Mercy, that Men should fill up the Measure of theit Sins! This is high Ingratitude, and doth make their Sins of a deeper Crimson. Some are worse for Mercy. The Vulture (saith *Aelian*) draws Sickness from Perfumes: So the Sinner contracts Evil from the sweet Perfumes of God’s Mercy. The *English* Chronicle reports of one *Parry,* who being condemned to die, Queen *Elizabeth* sent him his Pardon; and after he was pardoned, he conspired and plotted the Queens Death. Just so some deal with God; he bestows Mercy, and they plot Treason against him. *Isa.* 1.2. *I have nourished and brought up Children, and they have rebelled against me.* The *Athenians,* in lieu of the good Service *Themistocles* had done them, banished him their City. The Snake in the Fable being frozen, stung him that gave it Warmth. Certainly sins against Mercy are far more hainous.\n\n(6.) Those Sins are more *hainous* than other, which are committed with *Delectation.* A Child of God may sin through a Surprizal, or against his Will. *Rom.* 7.19. *The Evil which I would not, that do I.* Like one that is carried down the Stream involuntarily. But to sin with Delight, doth heighten and greaten the Sin: A sign the Heart is in the Sin. *Hos.* 4.8. *They set their Heart on their Iniquity.* As a Man follows his Gain with Delight. *Rev.* 22.15. *Without are Dogs, and whosoever loveth and maketh a Lie.* To tell a Lie is a sin, but to love to tell a Lie is a greater sin.\n\n(7.) Those sins are more hanous than others, which are committed *under a pretence of Religion.* To couzen and defraud is a sin, but to do it with a Bible in ones Hand is a double sin. To be unchaste is a sin, but to put on a Mask of Religion to play the Whore, makes the sin the greater. *Prov.* 7.14. *I have Peace-offerings with me; this day have I paid my Vows, come let us take our fill of Love.* She speaks as if she had been at Church, and had been saying her Prayers; who would ever have suspected her of Dishonesty? But behold her Hypocrisie; she makes her Devotion a Preface to Adultery. *Luke* 20.47. *Who devour Widows Houses, and for pretence make long Prayers.* This sin was not in making long Prayers, (for Christ was a whole Night in Prayer) but to make long Prayers that they might do unrighteous Actions, did make their sin more horrid.\n\n(8.) Sins of *Apostacy* are more *hainous* than other. *Demas* forsook the Truth, 2 *Tim.* 4.10. and afterwards became a Priest in an Idol Temple, saith *Dorotheus.* To fall is a sin, but to fall away is a greater sin. Apostates cast a *Disgrace* upon Religion. The Apostate (saith *Tertullian*) seems to put God and Satan in the Ballance, and having weighed both their Services, prefers the Devils Services, and proclaims him to be the best Master. In which respect the Apostate is said to put Christ to *open Shame, Heb.* 6.6. This dies a sin in grain, and makes it greater. It is a sin not to profess Christ, but it is a greater to deny him. Not to wear Christ’s Colours is a sin, but to run from his Colours is a greater Sin. A Pagan sins less than a Baptized Renegado.\n\n(9.) To *persecute* Religion, makes sin greater, *Acts* 7.22. To have no Religion is a sin, but to endeavour to destroy Religion is a greater. *Antiochus Epiphanes* took more tedious Journies,[^1] and run more hazards, to vex and oppose the Jews, than all his Predecessors had done in obtaining Victories. *Herod* added this *above all,* that he put *John* in Prison. He sinned before by Incest; but by imprisoning the Prophet, this added to his sin, and made it greater. Persecution fills up the Measure of sin. *Matth.* 23.32. *Fill you up the measure of your Fathers.* If you pour in a Porringer of Water into a Cistern, that adds something to it; but pour in a Bucket full or two, and that fills up the measure of the Cistern. So Persecution fills up the measure of sin, and makes it greater.\n\n(10.) To sin *malitiously,* makes sin greater. *Aquinas* and other of the School-men place the sin against the Holy Ghost in *Malice.* The Sinner doth all he can to vex God, and *despight* the Spirit of *Grace, Heb.* 10.29. Thus *Julian,* who threw up his Dagger in the Air, as if he would have been revenged upon God. This swells sin to its full bigness, it cannot be greater. When a Man is once come to this, blasphemously to despight the Spirit, there is but one step lower he can fall, and that is to Hell.\n\n(11.) *& ult.* It aggravates sin, and makes it greater, when a Man not only sins *himself,* but *endeavours* to make *others* sin. 1. Such as teach Errors to the People, who decry Christ’s Deity, or deny his Vertue, making him only a Political Head, not an Head of Influence; who preach against the Morality of the Sabbath, or the Immorality of the Soul. These Mens sins are greater than others. If the Breakers of God’s Law sin, what do they that teach Men to break them? *Matth.* 5.19. 2. Such as destroy others by their bad Example. The swearing Father hath taught his Son to swear, and damned him by his Example. These Mens sins are greater than others, and they shall have an hotter place in Hell.\n\n*Vse.* You see all sins are not Equal, some are more grievous than others, and bring greater Wrath; therefore *especially* take heed of *these* Sins. *Psal.* 19.13. *Keep back thy Servant from presumptuous sins.* The least sin is *bad* enough, you need not aggravate your sins, and make them more hainous. He that hath a little Wound will not make it deeper. Oh beware of those bloody Circumstances which greaten your sin, and make it more hainous. The higher a Man is in sinning, the lower he shall lie in Torment.\n\n[^1]: Epiphan. Luke 3.20"},{"number":85,"title":"What Sin deserveth","part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *What doth every Sin deserve?*\n\nAnsw. *God’s Wrath and Curse both in this Life, and that which is to come.*\n\nMatth. 25.41. *Depart from me ye cursed into everlasting Fire.*—\n\nMan having sinned, is like a Favourite turn’d out of the King’s Favour, and deserves the Wrath and Curse of God.\n\n(1.) God’s *Curse, Gal.* 3.10. As when Christ *cursed* the Fig-tree, it *withered, Matth.* 21.19. So when God curseth any, he withers in his Soul. God’s Curse blasts where-ever it comes.\n\n(2.) God’s *Wrath*; which is nothing else but the *Execution* of God’s Curse.\n\n*First,* What this *Wrath* is? In this Wrath there is, 1. Something that is *Privative*; that is, the being deprived of the *Smiles* of God’s Face. It is Hell enough to be excluded God’s *Presence; In whose Presence is fulness of Joy,* Psal. 16.11. God’s smiling Face hath that Splendor and Oriency of Beauty shining in it, as ravisheth the Angels with delight. This is the Diamond in the Ring of Glory. And if it were such a Misery for *Absalom* that he might not see the King’s Face, 2 *Kings* 14.22. what will it be for the wicked to be shut out from beholding God’s pleasant Face! *Privatio divinae Visionis omnium suppliciorum summum.*\n\n*Secondly,* God’s Wrath hath something in it *Positive.* That is, his Frown and enraged Fury, which is 〈 in non-Latin alphabet 〉, *Wrath come upon the Sinner to the uttermost,* 1 *Thess.* 2.16. Here, three Positions or Maxims.\n\n1\\. God’s Wrath is *irresistible. Psal.* 90.11. *Who knows the power of thy anger?* Sinners may oppose God’s *Ways,* but not his *Wrath.* Shall the Briars contend with the Fire? Shall finite contend with infinite? *Job* 40.9. *Hast thou an Arm like God?*\n\n2\\. God’s Wrath is *Terrible.* The *Spanish* Proverb is, *The Lion is not so fierce as he is painted.* We are apt to have slight Thoughts of God’s Wrath, but it is very tremendous and dismal: as if scalding Lead should be dropped in ones Eye. The Hebrew Word for *Wrath,* 〈 in non-Latin alphabet 〉, signifies *Heat.* To show that the Wrath of God is hot, therefore it is compared to *Fire* in the Text. Fire, when it is in its Rage, is *dreadful,* (as we saw in the Flames of this City.) So the Wrath of God is like Fire, it is the *Terrible of Terribles.* Other Fire is but painted to this. If when God’s Wrath is kindled but *a little,* and a Spark of it flies into a wicked Man’s Conscience in this Life, it is so terrible; what will it be when God *stirs up all his Wrath? Psalm* 78.38. How sad is it with a Soul in *Desertion*! Now God dips his *Pen* in Gall, and *writes bitter things.* Now his poysoned Arrow sticks fast in the Heart. *Psal.* 88.15, 16. *While I suffer thy Terrors I am distracted, thy fierce Wrath goeth over me. Luther* in Desertion was in such Horror of Mind, that *Nec calor, nec Sanguis super-esset,* He had no Blood seen in his Face, but he lay as one dead. Now, if God’s Wrath be such towards them whom he loves, what will it be towards them whom he hates? If they who sip of the Cup find it so bitter, what will they do who drink the *Dregs* of the Cup? *Psal.* 75.8. *Solomon* saith, *The Wrath of a Prince is as the roaring of a Lion,* Prov. 19.12. What then is God’s Wrath? When God musters up all his Forces, and sets himself in *Battalia* against a Sinner, how can his Heart *endure? Ezek.* 22.14. *Who is able to lie under Mountains of Wrath?* God is the sweetest Friend but the forest Enemy. To set forth the fearfulness of this Wrath:\n\n(1.) The Wrath of God shall seize upon every part of a Sinner. 1. Upon the *Body*: The Body which was so tender, it could not bear Heat or Cold, shall be tormented in the Wine-press of God’s Wrath. Those Eyes which before could only behold Amorous Objects, shall be tormented with the sight of Devils. The Ears, which before were delighted with Musick, shall be tormented with the hideous Shrieks of the Damned. 2. The Wrath of God shall seize upon the Soul of of a Reprobate. Ordinary Fire cannot touch the Soul. When the Martyrs Bodies were consuming, their Souls did triumph in the Flames; but God’s Wrath burns the Soul. 1. The *Memory* shall be tormented to remember what means of Grace have been abused. 2. The Conscience shall be tormented with self-accusations: The Sinner shall accuse himself for presumptuous sins, for mis-spending his precious hours, for resisting the Holy Ghost.\n\n(2.) The Wrath of God is without *Intermission.* Hell is an abiding-place, but no resting-place: There is not a Minutes Rest. Outward Pain hath some Abatement: If it be the Stone or Cholick, the Patient hath sometimes Ease; but the Torments of the Damned have no Intermission. He that feels God’s Wrath, never saith, *I have Ease.*\n\n(3.) The Wrath of God is *Eternal.* So saith the Text, *Everlasting Fire.* No Tears can quench the Flame of God’s Anger; no, tho we could shed Rivers of Tears. In all Pains of this Life Men hope for a Cessation, the Suffering will not continue long; either the Tormentor dies, or the Tormented: But the Wrath of God is *always feeding* upon a Sinner. The Terror of Natural Fire is, that it consumes what it burns: But this makes the Fire of God’s Wrath terrible, that it doth not consume what it burns. *Sic morientur damnati ut semper vivunt.* Bern. The Sinner shall ever be in the Furnace, after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning. If all the Earth and Sea were Sand, and every Thousand Years a Bird should come and take away *one* Grain of this Sand, it would be a long while e’re that vast heap of Sand were emptied; but if after all that time the Damned might come out of Hell, there were some Hope. But this Word *Ever* breaks the Herrt.\n\nQuest. *But how doth it seem to consist with God’s Justice to punish Sin, (which perhaps was committed in a Moment) with Eternal Fire?*\n\n*Answ.* In respect of the *hainous Nature of Sin.* Consider the *Person offended*; ’tis *Crimen laesae Majestatis*: Sin is committed against an *Infinite Majesty*: therefore the Sin is infinite, and so the Punishment must be Infinite. Now because the Nature of Man is but Finite, and a Sinner cannot at once bear Infinite Wrath, therefore he must in Eternity of Time be satisfying what he cannot satisfie at once.\n\n(4.) While the Wicked lie scorching in the Flames of Wrath, they have *none to commiserate them.* ’Tis some Ease of Grief to have some condole with us; but the Wicked have *Wrath* and no *Pity* shown them. Who should pity them? God will not pity them. They derided his Spirit, and now he will laugh at their *Calamity, Prov.* 1.26. The Saints will not pity them: They persecuted the Saints upon Earth, therefore they will rejoyce to see God’s Justice executed on them. *Psal.* 58.10. *The Righteous shall rejoyce when he sees the Vengeance.*\n\n(5.) The Sinner under Wrath hath none to speak a *good Word* for him. An Elect Person when he sins hath one to intercede for him: 1 *John* 2.1. *We have an Advocate, Jesus Christ the righteous.* Christ will say, It is one of my Friends, one whom I have shed my Blood for; Father, pardon him. But the Wicked (that die in Sin) have none to solicit for them; they have an *Accuser* but no *Advocate*; Christ’s Blood will not plead for them; they slighted Christ, and refused to come under his Government, therefore Christ’s Blood cries against them.\n\n3\\. God’s Wrath is *Just.* The Greek Word for *Vengeance,* 〈 in non-Latin alphabet 〉, signifies *Justice.* The Wicked shall drink a Sea of Wrath, but not one drop of Injustice. ’Tis just that God’s Honour be repaired, and how can that be but by punishing Offenders? Having shown you what this Wrath of God is, I shall shew you, 2. That we have deserved the Curse and Wrath of God. He who infringeth the Kings Laws, deserves the Penalty. Mercy goes by Favour, Punishment by Desert. *Dan.* 9.8. *To us belongeth Confusion of Face.* Wrath is that which belongeth to us as we are Sinners; it is as due to us as any Wages that is paid.\n\n*Vse* I. *Inform. First Branch.* It justifies God in condemning Sinners at the last Day. Sinners deserve Wrath, and it is no Injustice to give them that which they deserve. If a Malefactor deserves Death, the Judge doth him no wrong in condemning him.\n\n2*d. Br.* See what a great Evil Sin is, which exposeth a Person to God’s Wrath for ever.[^1] You may know the Lion by his Paw: And you may know what an evil thing sin is by the Wrath and Curse it brings. When you see a Man drawn upon an Hurdle to Execution, you conclude he is guilty of some Capital Crime that brings such a Punishment. When a Man lies under the Torrid Zone of God’s Wrath, and roars out in Flames, then say, How horrid an Evil is Sin! They who now see no Evil in Swearing, or Sabbath-breaking, they will see it look black in the Glass of Hell-Torments.\n\n3*d. Br.* See here an *Hand-writing upon the Wall*; here is that which may check a Sinners Mirth. He is now brisk and frolick, he chants to the sound of the Viol, and invents Instruments of Musick. *Amos* 6.5. *He drinks stollen Waters, and saith they are sweet.* Oh! but let him remember that the Wrath and Curse of God hang over him, which will shortly (without Repentance) be executed on him. *Dionisius* thought, as he sat at Table, he saw a naked Sword hang over his Head. The Sword of God’s Justice hangs over a Sinner; and when the slender Thread of Life is cut asunder, the Sword falls upon him. *Rejoyce, O young Man, in thy Youth, and let thy Heart cheer thee in the Days of thy Youth, Eccles.* 11.9. *But know thou for all these things God will bring thee into Judgment.* For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet, as Wrath is bitter. The Delights of the Flesh cannot countervail the Horror of Conscience. Better want the Devils Honey, than be so stung with the Wrath of God. The Garden of *Eden,* (which signifies *Pleasure*) had a Flaming Sword placed at the East-end of it, *Gen.* 3.24. The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God’s Wrath.\n\n*Vse* II. *Reproof.* It reproves the Stupidity of Sinners, who are no more affected with the Curse and Wrath of God which is due to them. *Isa.* 44.19. *No Man considereth in his Heart.* If they were in Debt, and were ready to have the Serjeant Arrest them, they would be affected with that: But tho the fierce Wrath of God is ready to Arrest them, they remember not. A Beast, tho he hath no *Shame,* yet he hath *Fear*; he is afraid of *Fire.* But Sinners are worse than Bruitish, they fear not the Fire of Hell till they are in it. Most have their Conscience *asleep* or *feared*; but when they shall see the Vials of God’s Wrath dropping, then they will cry out as *Dives, O I am tormented in this Flame! Luke* 16.24.\n\n*Vse* III. *Exhort.* 1. Let us Adore God’s Patience, who hath not brought this Wrath and Curse upon us all this while. We have deserved Wrath, yet God hath not given us our Desert. We may all subscribe to that, *Psalm* 103.8. *The Lord is slow to Anger.* And *ver.* 10. *He hath not rewarded us according to our Iniquities.* God hath deferred his Wrath, and given us *space* to repent, *Rev.* 2.21. God is not like an hasty Creditor, that requires the Debt, and gives no time for the Payment. He shoots off his Warning-Piece, that he may not shoot off his Murdering-Piece. 2 *Pet.* 3.9. *The Lord is long-suffering to us-ward, not willing that any should perish.* God adjourns the Assizes, to see if Sinners would turn; he keeps off the storm of his Wrath. But if Men will not be warned, let them know, that long Forbearance is no Forgiveness.\n\n2*d. Br.* Let us labour to *prevent* the Wrath we have deserved. How careful are Men to prevent Poverty or Disgrace! Oh labour to prevent God’s Eternal Wrath, that it may not only be *deferred* but *removed.*\n\nQuest. *What shall we do to prevent, and escape Wrath to come?*\n\n*Answ.* 1. By getting an Interest in Jesus Christ. Christ is the only Skreen to stand between us and the Wrath of God. He did feel God’s Wrath, that they who *believe in him* should *never* feel it. 1 *Thess.* 1.10. *Jesus hath delivered us from Wrath to come. Nebuchadnezzar*’s Fiery Furnace was a Type of God’s Wrath, and that Furnace did not singe the Garments of the Three Children, *nor was the smell of Fire upon them,* Dan. 3.27. Jesus Christ went into the Furnace of his Fathers Wrath, and those that believe in him, the smell of the Fire of Hell shall never pass upon them.\n\n2\\. If we would prevent the Wrath of God, let us take heed of those sins which will bring the Wrath of God. *Edmund,* Successor of *Anselm,* hath a Saying, *I had rather leap into a Furnace of Fire, than willingly commit a Sin against God.* There are several fiery sins we must take heed of, which will bring the Fire of God’s Wrath.\n\n(1.) The Fire of *Rash Anger.* Some who profess Religion, yet cannot bridle their Tongue; they care not what they say in their Anger, they will curse their Passions. St. *James* saith, *The Tongue is set on Fire of Hell,* Chap. 3.6. O take heed of a *Fiery Tongue,* lest it bring thee to *Fiery Torment. Dives* begg’d a Drop of Water to cool his Tongue: St. *Cyprian* saith, He had offended most in his Tongue, and now that was most set on Fire.\n\n2\\. Take heed of the Fire of *Malice.* Malice is a malignant Humour, whereby we wish Evil to another. It is a Vermin lives on Blood, it studies Revenge. *Caligula* had a Chest where he kept deadly Poysons for them he had Malice against. The Fire of Malice brings Men to the Fiery Furnace of God’s Wrath.\n\n3\\. Take heed of the Sin of *Vncleanness. Heb.* 13.4. *Whoremongers and Adulterers God will judge.* Such as burn in Uncleanness, are in great Danger to burn one Day in Hell. Let one Fire put out another; let the Fire of God’s Wrath put out the Fire of Lust.\n\n3*d. Br.* To you who have a well-grounded hope, that you shall not feel this Wrath which you have deserved, let me exhort you, 1. To be very *thankful* to God, who hath given his *Son* to save you from this tremendous Wrath. *Jesus hath deliver’d you from Wrath to come.* The Lamb of God was scorch’d in the Fire of God’s Wrath for you: Christ did feel the Wrath which he did not deserve, that you may escape the Wrath which you have deserved. *Pliny* observes, that there is nothing better to quench Fire than Blood. Christ’s Blood hath quench’d the Fire of God’s Wrath for you. *Vpon me, upon me be the Curse,* said *Rebecka* to *Jacob, Gen.* 27.13. So said Christ to God’s Justice, Upon me be the Curse, that my Elect may inherit the Blessing. 2. Be patient under all the Afflictions which you endure. Affliction is sharp, but this is not *Wrath,* this is not *Hell.* Who would not willingly drink in the Cup of Affliction, that knows he shall never drink in the Cup of Damnation? Who would not be willing to bear the Wrath of Men, that knows he shall never feel the Wrath of God?\n\nChristian, tho thou mayst feel the *Rod,* thou shalt never feel the bloody *Ax. Austin* once said, *Strike, Lord, where thou wilt, if sin be pardoned.* So say, Afflict me, Lord, as thou wilt in this Life, seeing I shall escape Wrath to come.\n\n[^1]: Ex uguue Leonem."},{"number":86,"title":"FAITH","part":null,"questions":[85,86,87,88,89,90],"paragraphs":[],"clauses":[],"items":[],"text":"Quest. *What doth God require of us, that we may escape the Wrath and Curse due to us for Sin?*\n\nAnsw. Faith in Jesus Christ, Repentance unto Life, with the diligent use of all the outward means, whereby Christ communicateth to us the Benefits of Redemption.\n\nI begin with the First, *Faith in Jesus Christ,* Rom. 3.25. *Whom God hath set forth to be a Propitiation through Faith in his Blood.* The great *Priviledge* in the Text is, to have Christ for a *Propitiation,* which is not only to free us from God’s Wrath, but to ingratiate us into God’s Love and Favour. And the *Means* of having Christ to be our Propitiation is, *Faith in his Blood.* There is a two-fold Faith, *Fides quae creditur,* (i. e.) *The Doctrine of Faith*; and *Fides qua creditur,* (i. e.) the *Grace of Faith.* The *Act* of Justifying Faith lies in *Recumbency*: We do 〈 in non-Latin alphabet 〉, Rest on Christ alone for Salvation. As a Man that is ready to drown, catcheth hold on the Bough of a Tree. So a poor trembling Sinner seeing himself ready to perish, catcheth hold by Faith on Christ the Tree of Life, and so is saved. The Work of Faith is the *Holy Spirit*; therefore Faith is called the *Fruit of the Spirit, Gal.* 5.22. Faith doth not grow in Nature, it is an outlandish Plant, a Fruit of the *Spirit.* This Grace of *Faith* is *Sanctissimum humani pectoris Bonum*; of all others the most *precious rich* Faith, and most Holy *Faith,* and *Faith of Gods Elect.* Hence it is called *Precious Faith,* 2 Pet. 1.1. As Gold is the most precious among the Metals, so is Faith among the Graces. Faith is the Queen of the Graces: Faith is the *Condition* of the Gospel. *Thy Faith hath saved thee,* Luke 7.50. Not thy Tears. Faith is the *Vital Artery* of the Soul, it *animates* it. *Hab.* 2.4. *The Just shall live by his Faith.* Unbelievers, tho they breathe, yet want Life. Faith is (as *Clemens Alexandrinus* calls it) a *Mother-Grace*; it excites and invigorates all the Graces: Not a Grace stirs till Faith sets it awork. Faith sets Repentance awork; ’tis like Fire to the Still. Faith sets Hope awork. First we believe the Promise, then we hope for it. Did not Faith feed the Lamp of Hope with Oyl, it would soon die. Faith sets Love awork. *Gal.* 5.6. *Faith which worketh by love.* Who can believe in the Infinite Merits of Christ, and his Heart not ascend in a *Fiery Chariot* of Love? Faith is a *Catholicon,* or Remedy against all Troubles: A Sheat-Anchor we cast out into the Sea of God’s Mercy, and are kept from sinking in Despair. Other Graces have done worthily; but thou (O Faith) excellest them all. Indeed in Heaven Love will be the *chief* Grace; but while we are here militant, Love must give place to Faith. Love takes possession of Glory, but Faith gives a Title to it. Love is the crowning Grace in Heaven, but Faith is the conquering Grace upon Earth. 1 *John* 5.4. *This is the Victory that overcometh the World, even our Faith.* Faith carries away the Garland from all the other Graces. Other Graces help to sanctifie us, but it is Faith only that hath the Honour to Justifie. *Rom.* 5.1. *Being justifyed 〈 in non-Latin alphabet 〉, By Faith.*\n\nQuest. *But how comes Faith to be so precious?*\n\n*Ans.* Not as it is a more holy Quality, or as if it had more Worthiness than other Graces, but *respectu Objecti, As it lays hold on Christ the blessed Object,* and fetcheth in his *Fulness,*[^1] *John* 9.16. Faith in it self consider’d, is but *manus mendica, The Beggar’s Hand*: But as this Hand receives the rich Alms of Christ’s Merits, so it is precious, and doth Challenge a Superiority over the rest of the Graces.\n\n*Vse* I. 1*st. Br.* Of all Sins beware of the Rock of *Vnbelief. Heb.* 3.12. *Take heed lest there be in any of you an evil Heart of Vnbelief.* Men think as long as they are not Drunkards or Swearers, it is no great matter to be Unbelievers. This is the Gospel-sin, it dies your other Sins in Grain.\n\n1\\. Unbelief is a *Christ-reproaching* Sin. Unbelief disparageth Christ’s Infinite Merit, as if it could not save. Unbelief makes the Wound of Sin to be broader than the Plaister of Christ’s Blood. This is an high Contempt offered to Christ, and is a deeper Spear than that which the Jews thrust into his Side.\n\n2\\. Unbelief is an *Vngrateful* Sin. *Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat.* Ingratitude is a Prodigy of Wickedness. Unbelief is ungrateful, being against the *richest Mercy.* Suppose a King should redeem a Captive, and to redeem him should part with his Crown of Gold from his Head; and when he had done this, should say to the Man redeem’d, All I desire of thee in lieu of my Kindness, is, to believe that I love thee. Now if he should say, No, I do not believe any such thing. Or, That thou carest not at all for me. I appeal to you, Were not this odious Ingratitude? So is the Case here, God hath sent his Son to shed his Blood; now God requires only to believe in him, that he is able and willing to save us. No, saith Unbelief, his Blood was not shed for me, I cannot perswade my self that Christ hath any purpose of Love to me. Is not this horrid Ingratitude? And this inhanceth a Sin, and makes it of a Crimson Colour.\n\n3\\. Unbelief is a *Leading* Sin. It is the Breeder of Sin. *Qualitas malae vitae initium sumit ab infidelitate.* Unbelief is a Root-sin, and the Devil labours to water this Root, that the Branches may be fruitful. (1.) Unbelief breeds *Hardness* of Heart: Therefore they are put together, *Mark* 16.14. Christ upbraided them with their *Vnbelief and Hardness of Heart.* Unbelief breeds the Stone of the Heart. He who believes not in Christ, is not affected with his Sufferings, he melts not in Tears of Love. Unbelief freeth the Heart; first it defiles, and then it hardens. (2.) Unbelief breeds *Profaneness.* An Unbeliever will stick at no sin; neither at *False Weights* nor *False Oaths.* He will swallow down Treason. *Judas* was first an Unbeliever, and then a Traitor, *John* 6.64. He who hath no Faith in his Heart, will have no Fear of God before his Eyes.\n\n4\\. Unbelief is a *Wrath-procuring* Sin; ’tis *Inimica Salutis,* Bern. *John* 3.18. *Jam condemnatus est,* 〈 in non-Latin alphabet 〉, Dying so, he is as sure to be *condemned* as if already. *John* 3.36. *He that believeth not on the Son, the Wrath of God abideth on him.* He who believes not in the Blood of the Lamb, must feel the Wrath of the Lamb. The Gentiles that believe not in Christ, will be as well damned as the Jews who blaspheme him. And if Unbelief be so fearful and damnable a Sin, shall we not be afraid to live in it?\n\n2*d. Br.* All Graces *set Faith awork* on Christ. *John* 3.15. *That whosoever believeth in him should not perish.* Eph. 6.16. 〈 in non-Latin alphabet 〉, *Above all taking the Shield of Faith.* Say as Queen *Esther, I will go in to the King, and if I perish I perish.* She had nothing to encourage her, she ventur’d against Law, yet the Golden Scepter was held forth to her. We have Promises to encourage our Faith. *John* 6.37. *He that cometh unto me I will in no wise cast out.* Let us then advance Faith by an holy Recumbency on Christ’s Merits. Christ’s Blood will not justifie without believing: They are both put together in the Text, *Faith in his Blood.* The Blood of God, without Faith in God, will not save. Christ’s Sufferings are the Plaister to heal a Sin-sick Soul, but this Plaister must be apply’d by Faith. ’Tis not Money in a rich Man’s Hand, tho’ offered to us, will enrich us, unless we receive it. So it is not Christ’s Vertues or Benefits will do us good, unless we receive them by the Hand of Faith. Above all Graces set Faith on Work. Remember this Grace is most *acceptable* to God, and that upon many accounts.\n\n(1.) Because it is a *God-exalting* Grace. It *glorifies God,* Rom. 4.20. *Abraham being strong in Faith, gave Glory to God.* To believe that there’s more Mercy in God and Merit in Christ than Sin in us, and that Christ hath answered all the Demands and Challenges of the Law, and that his Blood hath fully satisfied for us; this is in an high Degree to honour God. Faith in the Mediator brings more Glory to God than Martyrdom, or the most Heroick Act of Obedience.\n\n2\\. Faith in Christ is so acceptable to God, because it is such a *Self-denying* Grace; it makes a Man go out of himself, renounce all Self-righteousness, and wholly rely on Christ for Justification. Faith is very humble, it confesseth its own Indigence, and lives wholly upon Christ. As the Bee sucks Sweetness from the Flower, so Faith sucks all its Strength and Comfort from Christ.\n\n3\\. Faith is a Grace so acceptable to God, because by Faith we present a Righteousness to God which doth best please him. We bring the Righteousness of Christ into the Court, which is called the *Righteousness of God,* 2 *Cor.* 5.21. To bring Christs Righteousness, is to bring *Benjamin* with us. A Believer may say, Lord, it is not the Righteousness of *Adam,* or of the Angels, but of Christ who is God-Man, Man that I bring before thee. The Lord cannot choose but smell a sweet Savour in Christ’s Righteousness.\n\n*Vse* II. *Trial.* Let us try our Faith; there is something which looks *like* Faith, and is not. *Pliny* saith there is a *Cyprian* Stone, which is in Colour like a Diamond, but it is not of the right kind. There is a false spurious Faith in the World. Some Plants have the same Leaf with others, but the Herbalists can distinguish them by the Root and Taste. Something may look like true Faith, but it may be distinguished several ways.\n\n(1.) *Trial.* True Faith is grounded upon Knowledge: Knowledge carries the Torch before Faith. There is a Knowledge of Christ’s Orient Exercises, *Phil.* 3.8. He is 〈 in non-Latin alphabet 〉, all made up of *Love* and *Beauty.* True Faith is a Judicious Intelligent Grace, it knows *whom* it believes, and *why* it believes. Faith is seated as well in the *Vnderstanding* as the *Will*: It hath an Eye to see Christ, as well as a Wing to fly to him. Such therefore as are invailed with Ignorance; or have only an Implicit Faith, to believe as the Church believes, have no true genuine Faith.\n\n(2.) Faith lives in a broken Heart. *Mark* 9.24. *He cryed out with Tears, Lo! I believe.* True Faith is always in an Heart bruised for Sin: Such therefore whose Hearts were never touched for Sin, have no Faith. If a Physician should tell us there were an Herb would help us against all Infections, but it always grows in a watery place: If we should see an Herb like it in Colour, Leaf, Smell, Blossom, but it grows upon a Rock, we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin; it grows in a weeping Eye, a watry Conscience: Therefore if there be a shew of Faith, but it grows upon a *Rock,* an hard impenitent Heart, this is not the true Faith.\n\n(3.) True Faith is at first nothing but an *Embryo,* it is *minute* and *small*; it is full of *Doubtings, Temptations, Fears*: It begins in Weakness. It is like the *smoaking Flax, Matth.* 12.20. It smoaks with Desires, but doth not flame with Comfort. It is at first so small, that it is scarce discernable. Such as at the first dash have a strong Perswasion that Christ is theirs, who leap out of Sin into Assurance; their Faith is false and spurious. That Faith which is come to its full Stature on its Birthday, is a Monster. The Seed that sprung up suddenly withered, *Matth.* 13.5.\n\n(4.) Faith is a Refining Grace, it consecrates and purifies. Moral Vertue may wash the out-side, Faith washeth the in-side. *Acts* 15.9. *Having purified their Hearts by Faith.* Faith makes the Heart a Sacrary or Temple, with this Inscription, *Holiness to the Lord.* Such whose Hearts have Legions of Lusts in them, were never acquainted with true Faith. For one to say he hath Faith, yet lives in Sin, is as if one should say he were in Health, yet his Vitals are perished. Faith is a Virgin-Grace, it is joyn’d with Sanctity. 1 *Tim.* 3.9. *Holding the Mystery of Faith in a pure Conscience.* The Jewel of Faith is always put in the Cabinet of a pure Conscience. The Woman that touch’d Christ by Faith, fetch’d an healing and cleansing Vertue from him.\n\n(5.) True Faith is Obediential. *Rom.* 16.26. *The Obedience of Faith.* Faith melts our Will into the Will of God. If God commands Duty, (tho cross to Flesh and Blood) Faith obeys. *Heb.* 11.8. *By Faith Abraham obeyed.* Faith doth not only *believe* the Promise, but *obey* the Command. It is not having a Speculative Knowledge will evidence you to be Believers: The Devil hath Knowledge; but that which makes him a Devil is, he wants Obedience.\n\n6\\. True Faith is encreasing, *Rom.* 1.17. *From Faith to Faith*: (i. e.) From one Degree of Faith to another. Faith doth not lie in the Heart as a *Stone* in the Earth, but as Seed in the Earth, it grows. *Joseph* of *Atimathea* was a Disciple of Christ, but afraid to confess him, afterwards he went boldly to *Pilate,* and begg’d the Body of Jesus, *John* 19.36. And a Christians Encrease in Faith is known two ways.\n\n1\\. By *Stedfastness.* He is a Pillar in the Temple of God. *Col.* 2.7. *Rooted and built up in him, and stablished in the Faith.* Unbelievers are Scepticks in Religion, they are unsettled; they question every Truth. But when the Faith is on the encreasing Hand, it doth *Stabilire animum,* it doth corroborate a Christian; he is able to prove his Principles; he holds no more than he will die for. As that Martyr Woman said, *I cannot dispute for Christ, but I can burn for him.* An encreasing Faith is not like a Ship in the midst of the Sea, that fluctuates, and is tossed upon the Waves, but like a Ship at Anchor, which is firm and stedfast.\n\n2\\. A Christians Encrease in Faith is known by *Strength.* He can do that now which he could not do before. When one is Man-grown, he can do that which he was not able to do when he was a Child: He can carry an heavier Burden: So a Christian can bear Crosses with more Patience.\n\nObj. *But I fear I have no Faith, it is so weak.*\n\n*Resp.* If you have Faith, tho but in its Infancy, be not discouraged. For, (1.) A little Faith is Faith, as a Spark of Fire is Fire. (2.) A weak Faith may lay hold on a strong Christ: A weak Hand can tie the Knot in Marriage as well as a strong. She in the Gospel, who but *touch’d* Christ, fetch’d *Vertue* from him. (3.) The Promises are not made to Strong Faith, but to True. The Promise doth not say, He who hath a Giant-faith, who can believe God’s Love through a Frown, who can rejoyce in Affliction, who can work Wonders, remove Mountains, stop the Mouth of Lions, shall be saved; but whosoever believes, be his Faith never so small. A Reed is but weak, especially when it is bruised, yet the Promise is made to it, *Matth.* 12.20. *A bruised Reed he will not break.* (4.) A weak Faith may be *Fruitful.* Weakest things multiply most. The Vine is a weak Plant, but it is Fruitful. The Thief’s Cross, which was newly converted, was but weak in Grace; but how many precious Clusters grew upon that tender Plant! *Luke* 23.40. He chidles his Fellow-Thief, *Dost not thou fear God?* He Judgeth himself, *We indeed suffer justly.* He believes in Christ when he said, *Lord.* He makes a Heavenly Prayer, *Remember me when thou comest into thy Kigdom.* Weak Christians may have strong Affections. How strong is the first Love, which is after the first planting of Faith! (5.) The weakest Believer is a *Member* of Christ, as well as the strongest; and the weakest Member of the Body Mystical shall not perish. Christ will cut off rotten Members, but not weak Members. Therefore Christian, be not discouraged: God who would have us *receive them that are weak in Faith, Rom.* 14.1. will not *himself refuse* them.\n\nII. The Second means whereby we escape the Curse and Wrath due to Sin, is by *Repentance.*\n\n*Acts* 11.18. *Then hath God also to the Gentiles granted Repentance unto Life.*\n\nRepentance seems to be a bitter Pill to take, but it is to purge out the bad Humour of Sin. Repentance is by some Antinomian Spirits cryed down as a Legal Doctrine; but Christ himself preached it. *Matth.* 4.17. *From that time Jesus began to Preach, and to say, Repent,* &c. And in his last Farewell, when he was ascending to Heaven, he commanded that *Repentance should be Preached in his Name,* Luke 24.37. Repentance is a pure *Gospel-Grace.* The *Covenant of Works* would not admit of Repentance: It cursed all that could not perform perfect and personal Obedience, *Gal.* 3.10. Repentance comes in by the Gospel; it is the Fruit of Christ’s Purchase, that Repenting Sinners shall be saved. Repentance is wrought by the Ministry of the *Gospel,* while it sets before our Eyes Christ Crucified. Repentance is not *Arbitrary,* but *Necessary*; there is no being saved without it. *Luke* 13.3. *Except ye repent, ye shall all likewise Perish.* And we may be *thankful* to God, that he hath left us this Plank after Shipwrack.\n\n(1.) I shall show the Counterfeits of Repentance.\n\n1\\. *Natural Softness* and Tenderness of Spirit. Some have a tender Affection arising from their Complexion, whereby they are apt to weep and relent when they see any Object of Pity. These are not Repenting Tears: For many weep to see anothers Misery, who cannot weep at their own Sin.[^2]\n\n2\\. Counterfeit, *Legal Affrightments.* A Man hath lived in a course of Sin; at last he is made a little sensible, he sees Hell ready to devour him, and he is filled with Anguish and Horror; but within a while the Tempest of Conscience is blown over, and he is quiet: Then he concludes he is a true Penitent, because he hath felt some bitterness in Sin. *This is not Repentance. Judas* had some trouble of Mind. If Anguish and Trouble were sufficient to Repentance, then the Damned should be most penitent, for they are most in Anguish of Mind. There may be *Trouble of Mind* where there is *no grieving* for the Offence *against God.*\n\n3\\. Counterfeit, a *slight superficial Sorrow.* When God’s Hand lies heavy upon a Man, (he is sick or lame) he may vent a Sigh or Tear, and say, *Lord, have Mercy*; yet this is no true Repentance. *Ahab* did more than all this; 1 *Kings* 21.27. *He rent his Cloaths and fasted, and lay in Sackcloth, and went softly.* His *Cloaths* were *rent,* but not his *Heart.* The Eye may be Watery, and the Heart Flinty. An Apricock may be soft without, but it hath an hard Stone within.\n\n4\\. Counterfeit, Good *Motions* arising in the Heart. Every *good Motion* is not Repentance. Some think if they have Motions in their Hearts to break off their Sins, and become Religious, this is Repentance. As the Devil may stir up bad Motions in the Godly, so the Spirit of God may stir up good Motions in the Wicked. *Herod* had many good Thoughts and Inclinations stirr’d up in him by *John Baptist*’s Preaching, yet he did not truly repent, for he still lived in Incest.\n\n5\\. Counterfeit, *Vows* and *Resolutions.* What Vows and Solemn Protestations do some make in their Sickness, if God recover them they will be new Men, but afterwards are as bad as ever! *Jer.* 2.20. *Thou saidst, I will not transgress.* Here was a Resolution, but for all this she ran after her Idols. *Vnder every green Tree thou wanderest, playing the Harlot.*\n\n6\\. Counterfeit, *Leaving off some gross Sin.* But that is a *Mistake*: For, (1.) A Man may leave some Sins, and keep other. *Herod* did reform many things amiss, but kept his *Herodias.* (2.) An old Sin may be left to entertain a *new.* A Man may leave off Riot and Prodigality, and turn Covetous. This is to *exchange* a Sin. These are the Counterfeits of Repentance. Now if you find that yours is a Counterfeit Repentance, and you have not repented aright, mend what you have done amiss: As in the Body, if a Bone be set wrong, the Chyrurgeon hath no ways but *to break it again,* and set it right. So must you do by your Repentance, if you have not repented aright; you must have your Heart *broken again* in a Godly Manner, and be more deeply afflicted for Sin than ever. And that brings me to the Second, to show wherein True Repentance consists. It consists in Two things.\n\n(1.) *Humiliation. Lev.* 26.41. *If their Vncircumcised Hearts be humbled.* There is (as the School-men) a two-fold Humiliation, or breaking of the Heart. 1. *Attrition*: As when a Rock is broken in pieces, this is done by the Law, which is an Hammer to break the Heart. 2. *Contrition*; as when Ice is melted into Water. This is done by the Gospel, which is as a Fire to *melt the Heart, Jer.* 23.9. It is the *Sence of abused kindness causeth Contrition.*\n\n(2.) *Transformation,* or *Change.* Rom. 12.2. *Be ye transformed by the renewing of your Mind.* Repentance works a *Change* in the *whole Man*: As Wine put into a Glass where Water is, the Wine runs into every part of the Water, and changeth its Colour and Taste. So true Repentance doth not rest in one part, but diffuse and spread it self into every part.\n\n1\\. Repentance causeth a Change in the *Mind.* Whereas before a Man did like Well of Sin, and say in Defence of it, as *Jonah, I did well to be angry,* Chap. 2.9. So, I did well to Swear, and break the Sabbath. When once a Man becomes a Penitent, his Judgment is chang’d, he now looks upon Sin as the *Greatest Evil.* The Greek Word for Repentance, 〈 in non-Latin alphabet 〉, signifies *After-Wisdom.* When having seen how deformed and damnable a thing Sin is, we change our Mind. *Paul,* before Conversion, verily thought he *ought to do* many things *contrary to the Name of Jesus, Acts* 26.9. But when he became a Penitent, now he was of another Mind. *Phil.* 3.8. *I count all things but loss for the Excellency of the Knowledge of Christ Jesus.* Repentance causeth a Change of Judgment.\n\n2\\. Repentance causeth a Change in the *Affections,* which move under the Will, as the Commander in Chief. *Repentance doth metamorphize the Affections.* It turns rejoycing in Sin into Sorrow for Sin: It turns Boldness in Sin into holy Shame: It turns the Love of Sin into Hatred. As *Amnon hated Tamar more than ever he loved her,* 2 *Sam.* 13.15. So the true Penitent hateth Sin more than ever he loved it. *Psal.* 119.104. *I hate every false way.*\n\n3\\. Repentance works a Change in the *Life.* Tho Repentance begins at the Heart, it doth not rest there, but goes into the Life. I say it begins at the Heart. *Jer.* 4.14. *O Jerusalem, wash thy Heart.* If the Spring be corrupt, there can no pure Stream run from it. But tho Repentance begins at the Heart, it doth not rest there, but changeth the *Life.* What a Change did Repentance make in *Paul*! It changed a Persecutor into a Preacher. What a Change did it make in the Jailor! *Acts* 16.33. He took the Apostles and washed their Stripes, and set Meat before them. What a Change did it make in *Mary Magdalen*! She that before did *kiss* her Lovers with wanton Embraces, now kisseth Christ’s Feet. She that did use to curl her *Hair,* and dress it with costly Jewels, now she makes it a Towel to wipe Christ’s Feet. Her *Eyes* that used to sparkle with Lust, and with impure Glances to entice her Lovers, now she makes them a Fountain of Tears to wash her Saviours Feet. Her *Tongue* that used to speak vainly and loosely, now it is an instrument set in Tune to praise God. And this Change of Life hath two things in it.\n\n1\\. The *Terminus à quo, a breaking off Sin. Dan.* 4.27. *Break off thy Sin by Righteousness.* And this breaking off Sin must have three Qualifications. (1.) It must be *Vniversal,* a breaking off *all* Sin. One Disease may kill as well as more: One Sin lived in may damn as well as more. The real Penitent breaks off *Secret, Gainful, Complexion* Sins: He takes the Sacrificing Knife of Mortification, and runs it through the Heart of his dearest Lusts. (2.) Breaking off Sin must be *Sincere*; it must not be out of Fear or Design, but upon Spiritual Grounds. As, 1. From *Antipathy* and *Disgust.* 2. From a Principle *of Love* to God. If Sin had not such *Evil Effects,* yet a true Penitent would forsake it out of Love to God. The best way to separate things that are frozen, is, by Fire. When Sin and the Heart are frozen together, the best way to separate them is the Fire of Love. Shall I sin against a gracious Father, and abuse that Love which pardons me? (3.) The breaking off Sin must be *perpetual,* so as never to have to do with Sin any more. *Hos.* 14.8. *What have I to do any more with Idols?* Repentance is a Spiritual Divorce, which must be *till Death.*\n\n2\\. Change of Life hath in it *Terminus ad quem, a returning to the Lord.* It is called *Repentance towards God,* Acts 20.21. ’Tis not enough when we repent to leave *Old Sins,* but we must *engage in God’s Service.* As when the Wind leaves the West, it turns into a contrary Corner. The repenting Prodigal did not only leave his Harlots, but did arise and go to his Father, *Luke* 15.18. In true Repentance the Heart points directly to God, as the Needle to the North-Pole.\n\n*Vse.* Let us all set upon this great Work of Repentance; let us repent *sincerely* and *speedily*: Let us repent of all our Sins, our Pride, rash Anger, Unbelief: *Without Repentance no remission.* It is not consistent with the Holiness of God’s Nature to pardon a Sinner while he is in the Act of Rebellion. O meet God not with Weapons, but Tears in your Eyes: And to stir you up to a melting penitent Frame,\n\n1\\. Consider, What is there in Sin, *that you should continue* in the Practice of it? It is the *accursed thing, Josh.* 7.11. It is the Spirits of Mischief distilled. (1.) It *defiles* the *Souls Glory*; it is like a Stain to Beauty: ’Tis compar’d to a Plague-Sore, 1 *King* 8.38. Nothing so changeth ones Glory into Shame as Sin. (2.) Without Repentance Sin tends to *final Damnation. Peccatum transit actu manet reatu*—Sin at first shows *its Colour* in the Glass, but afterwards it bites like a Serpent. Those Locusts, *Rev.* 9.7. were an Emblem of sin, *On their Heads were Crowns like Gold, and they had Hair as the Hair of Women, and their Teeth were as the Teeth of Lions, and there were Stings in their Tails.* Sin unrepented of ends in a Tragedy. Sin hath the Devil for its Father, Shame for its Companion, and *Death for its Wages,* Rom. 6.23. What is there in sin then, that Men should continue in it? Say not it is sweet: Who would desire that Pleasure which kills?\n\n2\\. Repentance is very pleasing to God; to Sacrifice like a *broken Heart, Psal.* 51.17. *A contrite and a broken Heart, O God, thou wilt not despise*: St. *Austin* caus’d this Sentence to be written over his Bed when he was sick. *When the Widow brought empty Vessels to* Elisha, *the Oyl was poured into them,* 2 Kings. 4.6. *Bring God the broken Vessel of a contrite Heart, and he will pour in the Oyl of Mercy.* Repenting Tears are the Joy of God and Angels, *Luke* 15.[^3] Doves delight to be about the Waters: And surely Gods Spirit (who once descended in the likeness of a Dove) takes great Delight in the Waters of Repentance. *Mary stood at Jesus Feet weeping,* Luke 7.38. She brought two things to Christ, *Tears* and *Oyntment*; her Tears were more precious to Christ than her Oyntment.\n\n3\\. Repentance ushers in Pardon; therefore they are joyned together, *Acts* 5.31. *Repentance and Remission.* Pardon of Sin is the *Richest Blessing,* it is enough to make a sick Man well. *Isa.* 33.24. *The Inhabitant shall not say, I am sick; the People that dwell therein shall be forgiven their Iniquity.* Pardon settles upon us the rich *Charter* of the Promises. Pardoning Mercy is the Sauce that makes all other Mercies relish the sweeter; it sweetens our Health, Riches, Honour. *David* had a Crown of *Pure Gold* set upon his Head, *Psal.* 21.3. But that which *David* did most bless God for, was not that God had set a Crown of *Gold* upon his Head, but that God had set a Crown of Mercy upon his Head. *Psal.* 103.4. *Who crowneth thee with Mercies.* But what was this Crown of Mercy? You may see, *ver.* 3. *Who forgiveth all thy Iniquity. David* more rejoyc’d that he was Crown’d with Forgiveness, than that he wore a Crown of pure Gold. Now what is it makes way for pardon of sin, but Repentence? When *David*’s Soul was humbled and broken, then the Prophet *Nathan* brought him that good News, 2 *Sam.* 12.13. *The Lord hath put away thy Sin.*\n\nObj. *But sure my Sins are so great, that if I should repent, God would not pardon them.*\n\n*Resp.* God will not go from his Promise. *Jer.* 3.12. *Return thou back-sliding Israel, (saith the Lord) and I will not cause my Anger to fall upon you, for I am merciful.* If thy Sins are as Rocks, yet upon thy Repentance the Sea of God’s Mercy can drown these Rocks. *Isa.* 1.16. *Wash ye, make ye clean.* Wash in the Laver of Repentance. *Ver.* 18. *Come now, and let us reason, saith the Lord; tho’ your Sins be a Scarlet, they shall be as white as Snow. Manasseh* was a Crimson Sinner, but when he humbled himself greatly, the *Golden Scepter* of Mercy was held forth; when his Head was a Fountain to weep for Sin, Christ’s Sides were a Fountain to wash away Sin. *’Tis not the greatness of Sin, but Impenitency destroys.* The Jews (some of them) that had an hand in Crucifying Christ, upon their Repentance, the Blood they shed was a sovereign Balm to heal them. When the Prodigal came home to his Father, he had the Robe and Ring put upon him, and his *Father kissed him, Luke* 15. If you break off your Sins, God will become a Friend to you, all that is in God shall be yours: His Power shall be yours to help you, his Wisdom shall be yours to counsel you, his Spirit shall be yours to sanctifie you, his Promises shall be yours to comfort you, his Angels shall be yours to guard you, his Mercy shall be yours to save you.\n\n4\\. There’s much *Sweetness in Repenting Tears.* The Soul is never more enlarged and inwardly delighted, than when it can melt kindly for Sin. Weeping Days are Festival Days. The Hebrew Word to *Repent, Nicham,* signifies *Consolari, to take Comfort. John* 16.21. *Your Sorrow shall be turned into Joy.* Christ turns the *Water* of Tears into *Wine. David,* who was the great Mourner in *Israel,* was the Sweet Singer: And the Joy a true Penitent finds, is a Prelibation and Foretaste of the Joy of Paradise. The Wicked Man’s Joy turns to Sadness; the Penitents Sadness turns to Joy. Tho Repentance seems at first to be thorny and bitter, yet of this Thorn a Christian gathers Grapes. All which Considerations may open a Vein of Godly Sorrow in our Souls, that we may both weep for Sin, and turn from Sin. If ever God restores Comfort, ’tis to his Mourners, *Isa.* 57.18. And when we have wept, let us look up to Christ’s Blood for Pardon: Say as that holy Man, *Lavae Domine lachrimas meas*—Lord, wash my Tears in thy Blood. We drop sin with our Tears, and need Christ’s Blood to wash them: And this Repentance must not only be for a *few days,* like the Mourning for a Friend, which is soon over; but it must be the Work of our *Lives.* The *Issue* of Godly Sorrow must not be stopt till Death. After Sin is *pardoned,* we must repent. We run afresh upon the Score, *we sin daily,* therefore must *repent daily.* Some shed a few Tears for Sin, and when their Tears, like the *Widows Oyl,* have run awhile, they cease. Many, if the Plaister of Repentance begin to smart a little, pluck it off; whereas this Plaister of Repentance must still lie on, and not be plucked off till Death, when as all other Tears, so these of Godly Sorrow, shall be wiped away.\n\nQuest. *What shall we do to obtain a Penitential Frame of Heart?*\n\n*Resp.* Seek to God for it: It is his Promise to give an *Heart of Flesh, Ezek.* 36. and to *pour on us a Spirit of Mourning, Zech.* 12.10. Beg God’s *Holy Spirit. Psal.* 147.18. *He causeth his Wind to blow, and the Waters flow.* When the Wind of God’s Spirit blows upon us, then the Waters of Repentant *Tears* will flow from us.\n\nIII. The Third way to escape the Wrath and Curse of God, and obtain the Benefit of Redemption by Christ, is, *The diligent Vse of Ordinances.* In particular, the *Word, Sacraments,* and *Prayer.*\n\n1\\. I begin with the First of these Ordinances.\n\nI. The *Word.* 1 *Thess.* 2.13. —*which effectually worketh in you that believe.*\n\nQuest. 1. *What is meant by 〈 in non-Latin alphabet 〉, the Words* working effectually?\n\n*Resp.* The Word of God is said to work *effectually,* when it hath that good effect upon us for which it was appointed of God; namely, when the Word works powerful *Illumination,* and thorough *Reformation.* Acts 26.18. *To open their Eyes, and turn them from the power of Satan to God.* The *opening their Eyes,* denotes *Illumination*: And *turning them from Satan to God,* denotes *Reformation.*\n\nQuest. 2. How is the Word to be read and heard, that it may become effectual to Salvation?\n\nThis Question consists of Two Branches.\n\n1\\. *How may the Word be read Effectually?* 2. *How may it be heard Effectually?*\n\n1\\. I shall begin with the First Branch of the Question, *How is the Word to be read, that it may be effectual to our Salvation?*\n\n*Answ.* That we may so read the Word, that it may conduce effectually to our Salvation:\n\n1\\. Let us have a *Reverend Esteem* of every part of Canonical Scripture. *Psal.* 19.10. *More are they to be desired than Gold.* Value this Book of God above all other Books. It is a Golden Epistle, endited by the Holy Ghost, sent to us from Heaven, more particularly to raise our Esteem, 1. The Scripture is a *Spiritual Glass* to dress our Souls by; it shows us more than we can see by the Light of a Natural Conscience; that may discover *gross Sins,* but the Glass of the Word shows us *Heart-Sins,* Vain Thoughts, Unbelief, *&c.* And it not only shows us our Spots, but washeth them away. 2. The Scripture is a Sacred Magazine, out of which we may fetch our Spiritual Artillery to fight against Satan. When the Devil tempted our Saviour, he fetch’d Armour and Weapons from Scripture, *It is written, Matth.* 4.4, 7. 3. The Holy Scripture is a *Panacea,* or Universal *Medicine* for the Soul, it gives a *Receipt* to cure Deadness of Heart, *Psal.* 119.50. *Pride,* 1 *Pet.* 5.5. *Infidelity, John* 3.36. It is a *Physick-Garden,* where we may gather any Herb or Antidote to expell the Poyson of sin. The Leaves of Scripture, like the Leaves of the Tree of Life, are for the *healing of the Nations, Rev.* 22.2. And may not this cause a reverend Esteem of the Word?\n\n2\\. If we would have the Word written effectual to our Souls, let us peruse it with *Intenseness of Mind. John* 5.39. *Search the Scriptures.* The Greek Word 〈 in non-Latin alphabet 〉 ▪ signifies to search as for a *Vein of Silver.* The *Bereans, Acts* 17. *searched the 〈…〉 daily.* The Word 〈 in non-Latin alphabet 〉, signifies to make a *curious* and *critical* Search. And 〈◊〉 was mighty in the Scriptures, *Acts* 18.24. Some *gallop over* a Chapter 〈…〉, and get no good by it. If we would have the Word effectual and saving, we must mind and observe every Passage of Scripture. And that we may be diligent in the perusal of Scripture: Consider,\n\n*First,* The Word written is *Norma Cultus,* the Rule and Platform by which we are to square our Lives; it contains in it all things *needful to Salvation,* Psal. 19.7. What Duties we are to do, what Sins we are to avoid. God gave *Moses* a *Pattern* how he would have the Tabernacle made, and he was to go exactly according to the Pattern, *Exod.* 25.9. The Word is the *Pattern* God hath given us in Writing, for modelling our Lives; therefore how careful should we be in the pursuing and looking over this Pattern.\n\n*Secondly,* The Written Word, as it is our *Pattern,* so it will be our *Judge. John* 12.48. *The Word that I have spoken, the same shall judge him at the last Day.* We read of the *opening of the Books, Rev.* 20.12. This is one Book God will open, the Book of *Scripture,* and will judge Men out of it. He will say, Have you lived according to the *Rule* of this Word. The Word hath a double Work, to *Teach* and to *Judge.*\n\n3\\. If we would have the Word written effectual, we must bring *Faith* to the reading of it. Believe it to be the Word of the Eternal *Jehovah.* The Word written comes with Authority, it shews its Commission from Heaven, *Thus saith the Lord*—It is of *Divine Inspiration,* 2 *Tim.* 3.16. The Oracles of Scripture must be surer to us than a *Voice from Heaven,* 1 Pet. 1.18. Unbelief enervates the Vertue of Scripture, and renders it ineffectual. First Men question the Truth of the Scripture, and then fall away from it.\n\n4\\. If we would have the Word written effectual to Salvation, we must *delight* in it as our *Spiritual Cordial. Jer.* 15.16. *Thy Words were found, and I did eat them, and they were the joy and rejoycing of my Heart.* All true solid Comfort is fetch’d out of the Word. The Word (as *Chrysostom* saith) is a Spiritual Garden, and the Promises are the Fragrant Flowers or Spices in this Garden. How should we delight to walk among these Beds of Spices! Is it not a Comfort in all dubious perplext Cases to have a Counsellor to advise us? *Psal.* 119.24. *Thy Testimonies are my Counsellors.* Is it not a Comfort to find our Evidences for Heaven? and where should we find them but in the Word? 1 *Thess.* 1.4, 5. The Word written is a Sovereign Elixir, or Comfort in an hour of Distress. *Psal.* 119.50. *This is my Comfort in Afflictions, for thy Word hath quickned me.* It can turn all our *Water into Wine.* How should we take a great Complacency and Delight in the Word! They only who come to the Word with Delight, go from it with Success.\n\n5\\. If we would have the Scripture effectual and saving, we must be sure when we have read the Word, to *hide* it in our Hearts. *Psal.* 119.11. *Thy Word have I hid in my Heart.* The Word locked up in the Heart is a Preservative against sin. Why did *David* hide the Word in his Heart? In the next Words, *That I might not sin against thee.* As one would carry an Antidote about him when he comes near a place infected; so *David* carried the Word in his Heart, as a Sacred Antidote to preserve him from the Infection of Sin. When the Sap is hid in the Root, it makes the Branches fruitful. When the Seed is hid in the Ground, then the Corn springs up: So when the Word is hid in the Heart, then it brings forth good Fruit.\n\n6\\. If we would have the Word written effectual, let us labour not only to have the *Light* of the Word in our Heads, but the *Power* of the Word in our Hearts. Let us endeavour to have the Word *copied out,* and written a Second time in our *Hearts. Psal.* 37.31. *The Law of God is in his Heart.* The Word saith, *Be cloath’d with Humility,* 1 Pet. 5.5. Let us be low and humble in our own Eyes. The Word calls for Sanctity, *Let us labour to partake of the Divine Nature, and to have something conceived in us which is of the Holy Ghost,* 2 Pet. 1.4. When the Word is thus copied out into our Hearts, and we are changed into the Similitude of it, now the Word written is made effectual to us, and becomes a Savour of Life.\n\n7\\. *& ult.* When we read the Holy Scriptutes, let us *look up* to God for a *Blessing.* Beg the Spirit of *Wisdom* and *Revelation,* that we may see the 〈 in non-Latin alphabet 〉, *the deep things of God, Eph.* 1.17. Pray to God, that the same Spirit that wrote the Scripture, would enable us to understand it. Pray that God will give us that 〈 in non-Latin alphabet 〉, 2 *Cor.* 2.14. That *Savour of Knowledge,* that we may relish a Sweetness in the Word we read. *David* tasted it *sweeter than the Honey-comb, Psal.* 19.10. Let us pray that God will not only give us his *Word* as a *Rule of Holiness,* but his *Grace* as a *Principle of Holiness.*\n\n2*d.* Branch *of the* 2*d.* Question. *How may we so hear the Word, that it may be effectual and saving to our Souls?*\n\n*Resp.* 1. Give great Attention to the Word preached; let nothing pass without taking special Notice of it. *Luke* 19.48. *All the People were very attentive to hear him.* Greek, 〈 in non-Latin alphabet 〉, *they hanged upon his Lip. Acts* 16.14. *Lydia, a Seller of Purple, which worshipped God, heard us, whose Heart the Lord opened, that she attended to the things which were spoken of Paul.* Give Attention to the Word as to a *matter* of *Life and Death:* And to that purpose, have a care, (1.) To *banish* vain impertinent Thoughts, which will distract you, and take you off from the Work in hand. These Fowls will be coming to the Sacrifice, *Gen.* 15.11. therefore we must drive them away. An Archer may take a right Aim, but if one stand at his Elbow and jog him when he is going to shoot, he will not hit the Mark. Christians may have good Aims in hering, but take heed of impertinent Thoughts which will jog and hinder you in God’s Service. (2.) Banish *Dulness.* The Devil gives many Hearers a *sleepy Sop,* they cannot keep their Eyes open at a Sermon: They eat so much on a Lord’s Day, that they are fitter for the Pillow and Couch than the Temple. Frequent and customary sleeping at a Sermon, shows high Contempt and Irreverence of the Ordinance, it gives bad Example to others; it makes your Sincerity to be called in question; it is the Devil’s *Seed-time, Matth.* 13.25. *While the Men slept, the Enemy came and sowed Tares.* Oh shake off Drowsiness, as *Paul* shook off the Viper! Be serious and attentive in hearing the Word. *Deut.* 32.47. *For it is not a vain thing for you, it is your Life.* When People do not mind what God speaks to them in his Word, God doth as little mind what they say to him in Prayer.\n\n2\\. If you would have the Word Preached effectual, come with an holy Appetite to the Word, 1 *Pet.* 2.2. The *Thirsting Soul* is the *Thriving Soul.* In Nature one may have an Appetite and no Digestion: But it is not so in Religion; where there is a great Appetite to the Word, there is for the most part Digestion, the Word doth concoct and nourish. Come with Hungrings of Soul after the Word. And therefore desire the Word, that it may not only *please* you, but *profit* you. Look not more at the garnishing of the Dish than the Meat, at Eloquence and Rhetorick more than solid matter. It argues both a wanton Pallat, and surfeited Stomach, to feed on Sallets and Kickshaws rather than wholsom Food.\n\n3\\. If you would have the Preaching of the Word effectual, come to it with a *Tenderness* upon your Heart, 2 *Chron.* 34.19. *Because thy Heart was tender.* If we preach to hard Hearts, it is like shooting against a Brazen Wall, the *Word* doth not enter; it is like setting a Gold Seal upon Marble, which takes no Impression. Oh come to the *Word* preached with a melting Frame of Heart! ’Tis the melting Wax receives the Stamp of the Seal. When the Heart is in a melting Frame, it will better receive the Stamp of the *Word* preached. When *Paul*’s Heart was melted and broken for Sin, then, *Lord, what wilt thou have me do? Acts* 9.6. Come not hither with hard Hearts: Who can expect a Crop when the Seed is sown upon stony Ground?\n\n4\\. If you would have the Word effectual, receive it with *Meekness, Jam.* 1.21. *Receive with meekness the engrafted Word.* Meekness is a *Submissive Frame* of Heart to the Word; a willingness to hear the Counsels and Reproofs of the Word. Contrary to this Meekness, is, (1.) *Fierceness* of Spirit, whereby Men are ready to rise up in Rage against the Word. *Proud* Men and *Guilty* cannot endure to hear of their Faults. *Proud Herod* put *John* in Prison, *Mark* 12.12. The guilty Jews being told of their Crucifying Christ, stoned *Stephen, Acts* 7.59. To tell Men of Sin, is to hold a Glass to one that is deformed, who cannot endure to see his own Face. (2.) Contrary to Meekness is *Stubbornness* of Heart, whereby Men are resolved to hold fast their Sins, let the Word say what it will. *Jer.* 44.16. *We will burn Incense to the Queen of Heaven.* Oh take heed of this! If you would have the Word preached work effectually, lay aside *Fierceness* and *Stubbornness,* receive the Word with *Meekness.* By *Meekness* the Word preached comes to be[^4] *engrafted*: As a good Cion that is grafted into a bad *Stock,* doth change the Nature of the Fruit, and make it taste sweet: So when the Word comes to be engrafted into the Soul, it sanctifies it, and makes it bring forth the sweet Fruit of Righteousness.\n\n5\\. Mingle the Word preached with Faith. *Heb.* 4.2. *The Word preached profited not, not being mixed with Faith.* If you leave out the chief ingredient in a Medicine, it hinders the Operation: Do not leave out this Ingredient of Faith. *Believe* the Word, and so *believe* it as to *apply* it. When you hear Christ Preached, apply him to your selves; this is to put on the Lord Jesus, *Rom.* 13.14. When you hear a Promise spoken of, apply it: This is to suck the Flower of the Promise, and turn it to Honey.\n\n6\\. Be not only *attentive* in Hearing, but *retentive* after Hearing. *Heb.* 2.1. *We ought to give the more diligent heed to the things we have heard, lest at any time we let them slip.* 〈 in non-Latin alphabet 〉, Lest we let them run out as Water out of a Sieve. If the Ground doth not retain the Seed thrown into it, there can be no good Crop. Some have Memories like leaking Vessels, the Sermons they hear are presently gone, and then there is no good done. If Meat doth not stay and concoct in the Stomach, it will not nourish. Satan labours to steal the Word out of our Mind. *Mark* 4.15. *When they have heard, Satan cometh immediately and taketh away the Word that was sown.* Our Memories should be like the Chest of the Ark wherein the Law was put.\n\n7\\. Reduce your Hearing to Practice: Live the Sermons your hear. *Psal.* 119.166. *I have done thy Commandments. Rachel* was not content that she was Beautiful, but her Desire was to be Fruitful. What is a knowing Head without a fruitful Heart? *Phil.* 1.11. *Fill’d with the Fruits of Righteousness.* It is Obedience crowns Hearing. That Hearing will never save the Soul, which doth not reform the Life.\n\n8\\. Beg of God that he will accompany his Word with his *Presence and Blessing.* The Spirit must make all effectual. Ministers may prescribe Physick, but it is God’s Spirit must make it work. *Cathedram habet in Coelo qui corda docet in terra.* Aug. He hath his Pulpit in Heaven that converts Souls. *Acts* 10.44. *While Peter was speaking, the Holy Ghost fell upon all them that heard.* It is said the Alchimist can draw Oyl out of Iron. God’s Spirit can produce Grace in the most obdurate Heart.\n\n9\\. *& ult.* If you would have the Word work effectually to your Salvation, make it Familiar to you, discourse of the Word you have heard when you come home. *Psal.* 119.172. *My Tongue shall speak of thy Word.* That may be one reason why some People get no more good by what they hear, because they never speak one to another of what they have heard: As if Sermons were such *Secrets,* that they must not be spoken of again; or as if it were a *Shame* to speak of matters of Salvation. *Mal.* 3.16. *They that feared the Lord spake often one to another, and a Book of Remembrance was written.*\n\n*Vse. Caution.* Take heed, as you love your Souls, that the Word become not ineffectual to you. There are some to whom the Word preached is ineffectual. (1.) Such as *Censure* the Word; in stead of judging themselves, judge the Word. (2.) Such as *live in contradiction* to the Word, *Isa.* 30.8. (3.) Such as are *more hardened* by the Word, *Zech.* 7.11. *They made their Heart as an Adamant.* And when Men harden their Hearts *wilfully,* God hardens them *judicially. Isa.* 6.8. *Make their Ears heavy.* The Word to these is ineffectual. Were it not sad if a Man’s Meat should not nourish; nay, if it should turn to Poyson? Oh! Take heed that the Word Preach’d be not ineffectual and to no purpose. Consider Three things.\n\n(1.) If the Word Preached doth us no good, there is no other way by which we can be saved. This is God’s Institution, and the main Engin he useth to convert Souls. *Luke* 16.31. *If they hear not Moses and the Prophets, neither will they be perswaded tho’ one arose from the Dead.* If an Angel should come to you out of Heaven, and preach of the Excellency of the glorified Estate and the Joys of Heaven, and that in the most Pathetical manner; if the Word preached doth not perswade, neither would you be wrought upon by such an Oration from Heaven. If a damned Spirit should come from Hell, and preach to you in Flames, and tell you what a place Hell is, and roar out the Torments of the Damned, it might make you tremble, but it would not convert, if the Preaching of the Word would not do it.\n\n(2.) To come to the Word, and not be savingly wrought upon, is that which the Devil is pleas’d with. He cares not tho’ you hear frequently, if it be not effectually. He is not an Enemy to Hearing, but Profiting. Tho’ the Minister holds out the Breast of the Ordinance to you, he cares not, as long as you do not suck the *sincere Milk* of the Word. The Devil cares not how many Sermon-Pills you take, so long as they do not work upon your Conscience.\n\n(3.) If the Word preached be not effectual to Men’s Conversion, it will be effectual to their Condemnation: The Word will be effectual one way or other; if it doth not make your Hearts better, it will make your Chains heavier. We pity them who have not the *Word* preached, but it will be worse with them who are not sanctified by it. Dreadful is their Case, who go loaden to Hell with Sermons. But I will conclude with the Apostle, *Heb.* 6.9. *I am perswaded better things of you, and things that accompany Salvation.*\n\n[^1]: Luther.\n[^2]: August.\n[^3]: Cyprian.\n[^4]: 〈 in non-Latin alphabet 〉."},{"number":87,"title":"BAPTISM","part":null,"questions":[88,92,93,94,95],"paragraphs":[],"clauses":[],"items":[],"text":"*Matth. XXVIII.19.* Go ye therefore and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Teaching them—.\n\nWe are still upon that Question in the Catechism,\n\nQuest. *What are the Outward Means whereby Christ communicates to us the Benefits of Redemption?*\n\nAnsw. “*They are his Ordinanses, especially, the Word, Sacraments and Prayer.*\n\nI have spoken to the First, *The Word Read and Preached,* I now proceed to the *Second.*\n\nII. *The Way whereby Christ communicates to us the Benefits of Redemption, is, in the Vse of the Sacraments.*\n\nQuest. 1. *What are Sacraments in general?*\n\n*Resp.* They are Visible Signs of Invisible Grace.\n\nQuest. 2. *Is not the Word of God sufficient to Salvation? What need then is there of Sacraments?*\n\n*Resp.* We must not be wise above what is written. This may satisfie, it is God’s *Will* that his Church should have Sacraments. And, it is God’s *Goodness* thus by Sacraments to condescend to our weak Capacities. *John* 4.48. *Except ye see Signs ye will not believe.* God to strengthen our Faith confirms the Covenant of Grace, not only by Promises, but by Sacramental Signs.\n\nQuest. 3. *What are the Sacraments of the New Testament?*\n\n*Resp.* Two: Baptism and the Lord’s Supper.\n\nQuest. 4. *But are there no more? The Papists tell us of Five more,* viz. Confirmation, Penance, Matrimony, Orders, *and the* Extream Unction.\n\n*Resp.* 1. There were but Two Sacraments under the Law, therefore there are no more now, 1 *Cor.* 10.2, 3, 4.\n\n2\\. These two Sacraments are *sufficient:* The one signifying our *Entrance* into Christ, and the other our *Growth* and Perseverance in him.\n\n(1.) I begin with the First Sacrament, *Baptism. Go ye therefore, and Teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Teaching them.—Go teach all Nations:* The Greek Word is 〈 in non-Latin alphabet 〉, *Make Disciples* of all Nations. If it be asked, How should we make them Disciples? It follows, *Baptizing them, and teaching them.* In an Heathen Nation, first Teach them, and then Baptize them; but in a Christian Church, first Baptize them, and then Teach them.\n\nQuest. 5. *“What is Baptism?*\n\n*Resp.* In *General,* it is a *Matriculation,* or Visible Admission of Children into the Congregation of Christ’s Flock: More *particularly,* Baptism is a Sacrament, *wherein* the washing or sprinkling with Water in the Name of the Father, Son, and Holy Ghost, doth signify and seal our *engrafting* into Christ, and partaking of the Benefits of the Covenant of Grace, and our Engagement to be the Lords.\n\nQuest. 6. *What is the meaning of the Parent in* Presenting *his Child to be Baptized?*\n\n*Resp.* The Parent in presenting his Child to be Baptiz’d, doth, (1.) Make a *Publick Acknowledgment of Original Sin*; that the Soul of his Child is polluted, therefore needs washing away of *Sin* by Christ’s Blood and Spirit; both which Washings are signified by the sprinkling of Water in Baptism. (2.) The Parent by bringing his Child to be Baptiz’d, doth solemly *Devote* his Child to the Lord, and enroll him in God’s Family. And truly this may be a great Satisfaction to a Religious Parent, that he hath given up his Child to the Lord in Baptism. How can a Parent look with Comfort on that Child, who was never yet Dedicated to God?\n\nQuest. 7. *What is the Benefit then of Baptism?*\n\n*Resp.* The Party Baptiz’d hath, (1.) An *Entrance* into the Visible Body of the Church. (2.) The Party Baptized hath a *Right Sealed* to the Ordinances, which is a Priviledge full of Glory, *Rom.* 9.4. (3.) The Child Baptiz’d is under a more *special providential Care* of Christ, who appoints the Tutelage of Angels to be the Infants Life-Guard.\n\nQuest. 8. *Is this all the Benefit?*\n\n*Resp.* No: To such as belong to the Election, Baptism is a Seal of the *Righteousness of Faith,* Rom. 4.11. A Laver of Regeneration, and a Badge of Adoption.\n\nQuest. 9. *How doth it appear that Children have right to Baptism?*\n\n*Resp.* Children are *Parties of the Covenant of Grace.* The Covenant was made with them. *Gen.* 17.7. *I will establish my Covenant between me and thee, and thy Seed after thee, for an everlasting Covenant, to be a God unto thee and thy Seed after thee.* And *Acts* 2.39. *The Promise is to you and to your Children.* The Covenant of Grace may be consider’d either, (1.) More *strictly,* as *an absolute Promise to give Saving Grace*: And so none but the *Elect* are in Covenant with God. Or, (2.) More *largely,* as a Covenant containing in it many *outward glorious* Priviledges, in which respect the Children of Believers do belong to the Covenant of Grace: *The Promise is to you and to your* Seed. The Infant-Seed of Believers may as well lay a Claim to the Covenant of Grace as their Parents; and having a Right to the *Covenant,* they cannot justly be denied *Baptism,* which is the *Seal.* I would ask this Question of them who deny *Infant-Baptism.* It is certain the Children of Believers were once *Visibly in Covenant* with God, and did *receive the Seal of their Admission* into the Church? Now, where do we find this Covenant-Interest, or Church-Membership of Infants was ever repealed, or made void? Certainly Jesus Christ did not come to put Believers and their Children into a worse condition than they were in before. If the Children of Believers should not be Baptized, then they are in a worse Condition now than they were in before Christ’s Coming—Before I came to prove the Baptizing of Infants, I shall answer the Objections made against it.\n\nObj. 1. *The Scripture is silent herein, and doth not mention Infant-Baptism.*\n\n*Resp.* Tho’ there is not the Word *Infant-Baptism* in Scripture, yet there is the *Thing.* There is not mention made in Scripture of Womens receiving the Sacrament; but who doubts but the Command, *Take, Eat, this is my Body,* concerns them? Doth not their Faith need strengthening as well as others? So the Word *Trinity* is not to be found in Scripture, but there is that which is equivalent: 1 *John* 5.7. *There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One.* So tho’ the Word *Infant-Baptism* is not mentioned in Scripture, yet the Practice of Baptizing Infants may be drawn out of Scripture by undeniable *consequence.*\n\nQuest. *How is that proved?*\n\n*Answ.* The Scripture mentions *whole Families Baptized*: As the Houshold of *Lydia, Crispus,* and the *Jailor. Acts* 16.33. *He was baptized, he and all his.* Wherein we must rationally imagine that there were some *little Children.* If it be said, there is no mention there made of Children. I Answer, Neither are Servants named; yet it cannot be suppos’d but that in so great a Family there were some Servants.\n\nObj. 2. *But Infants are not capable of the End of Baptism: For Baptism signifies the washing away of Sin by the Blood of Christ. Now Infants cannot understand this; therefore what Benefit can Baptism be to them?*\n\n*Answ.* Whereas it is said, Infants cannot understand the Mystery of Baptism, neither could the Child that was to be *Circumcised* understand Circumcision; yet the Ordinance of Circumcision was not to be omitted or deferred. An Infant, tho it understand not the meaning of Baptism, yet it may partake of the Blessing of Baptism. The little Children that Christ took in his Arms understood not Christ’s meaning, but they had Christ’s Blessing. *Mark* 10.16. *He put his Hands upon them and blessed them.*\n\nQuest. *But what Benefit can the Child have of Baptism, if it understands not the Nature of Baptism?*\n\n*Answ.* It may have a *Right to the Promise* sealed up, which it shall have an actual Interest in when it comes to have Faith. A Legacy may be of use to the Child in the Cradle; tho’ now it understand not the Legacy, yet when it is grown up to Years, it is fully possessed of it. But it may be further Objected,\n\nObj. *The Party to be Baptiz’d is to be* engag’d *to God; but how can the Child engage?*\n\n*Answ.* The Parents can engage for it, which God is pleased to accept as equivalent to the Childs Personal engaging.\n\nObj. 3. *If Baptism comes in the room of Circumcision, only the* Males *were Circumcised,* Gen. 17.30. *Then, what Warrant is there for Baptizing Females?*\n\n*Answ.* The Females were included, and were virtually Circumcis’d in the Males. What is done to the Head, is done to the Body; the Man therefore being the *Head of the Woman,* 1 *Cor.* 11.3. what was done to the Male Sex, was interpretatively done to the Female. Having Answer’d these Objections, I come now to prove by Argument Infant-Baptism.\n\n1*st Arg.* If Children, during their Infancy, are capable of Grace, then they are capable of Baptism: But Children in their Infancy are capable of Grace, therefore they are capable of Baptism. I prove the *Minor,* That they are capable of Grace, thus: If Children in their Infancy may be saved, then they are capable of Grace; but Children in their Infancy may be saved: Which is proved thus; If the Kingdom of Heaven may belong to them, then they may be saved; but the Kingdom of Heaven may belong to them, as it is clear from *Mark* 10.14. *Of such is the Kingdom of God.* Who then can forbid that the Seal of Baptism should be applied to them?\n\n2*d Arg.* If Infants▪ may be among the Number of *God’s Servants,* then there is no reason why they should be shut out of God’s Family: but Infants may be in the Number of God’s Servants: That is evident, because God calls them his Servants. *Levit.* 25.4. *He shall depart from thee, and his Children with him, for they are my Servants.* Therefore Children in their Infancy being God’s Servants, why should they not have Baptism, which is the *Tessera,* the Mark or Seal which God sets upon his Servants.\n\n3*d Arg.* Is from 1 *Cor.* 7.14. *But now are your Children holy.* Children are not called *Holy,* as if they were free from Original Sin, but in the *Judgment of Charity* they are to be esteemed holy and true Members of the Church of God, because their Parents are Believers. Hence that excellent Divine Mr. *Heldersam* saith, That the Children of the Faithful, as soon as they are born have a *Covenant-Holiness,* and so a Right and Title to Baptism, which is the Token of the Covenant.\n\n4*th Arg.* From the Opinion of the Fathers, and the Practice of the Church, (1.) The Ancient Fathers were strong Assertors of Infant-Baptism, *Irenaus, Basil, Lactantius, Cyprian,* and *Austin.* (2.) It was the Practice of the *Greek* Church to baptize her Infants. *Erasmus* saith, That Infant-Baptism hath been used in the Church of God for above Fourteen Hundred Years. And St. *Austin,* in his Book against *Pelagius,* affirms, That it hath been the Custom of the Church in *all Ages* to Baptize Infants: Yea, it was an Apostolical Practice. St. *Paul* affirms, that he Baptized the *whole House of Stephanus,* 1 Cor. 1.16.\n\nAnd as you have seen Scripture Arguments for Infant-Baptism, so let us consider whether the Practice of those who delay the Baptizing of Children till Riper Years, be warrantable—For my part, I cannot gather it from Scripture: For tho’ we read of Persons Adult and grown up to Years of Discretion in the Apostles times Baptized, yet those were such as were converted from Heathenish Idolatry to the True Orthodox Faith. But that in a Christian Church the Children of Believers should be kept unbaptized several Years, I know neither Precept nor Example for it in Scripture, but it is wholly Apocryphal. The Baptizing of Persons grown up to Maturity, we may argue against *ab effectu,* from the *Ill Consequences* of it. They dip the Persons they baptize over Head and Ears in cold Water, and naked, which as it is Indecent, so it is Dangerous, and hath been often times the occasion of *Chronical* Diseases, yea, Death it self, and so is a plain Breach of the Sixth Commandment. And how far God hath given up many Persons, who are for the deferring of Baptism, to other vile Opinions and vicious Practices, is evident, if we consult with History: Especially if we read over the Actings of the Anabaptists in *Germany.*\n\n*Vse* I. See the Riches of God’s Goodness, who will not only be the God of Believers, but takes *their Seed into Covenant.* Gen. 17.7. *I will establish my Covenant between me and thee, and thy Seed after thee, to be a God unto thee and thy Seed.* A Father counts it a great Priviledge, not only to have his *own Name,* but his Child’s Name put in a *Will.*\n\n2\\. It blames those Parents who forbid little Children to be brought to Christ; they with-hold the Ordinance: By denying their Infants *Baptism,* they *exclude* them from having a Membership in the Visible Church, and so their Infants are sucking Pagans. Such as deny their Children Baptism, make God’s Institutions under the *Law* more full of Kindness and Grace to Children, than they are now under the *Gospel*; which how strange a Paradox it is, I leave to you to judge.\n\n*Vse.* III. *Exhort.* 1*st. Branch.* We that are Baptized, let us labour to find the Blessed Fruits of Baptism in our own Souls: Let us labour not only to have the Sign of the Covenant, but the Grace of the Covenant. Many glory in this, that they are Baptized. The Jews gloried in their *Circumcision,* because of their Royal Priviledges: To them belonged the *Adoption,* and the *Glory, and the Covenants, Rom.* 9.4. But many of them were a Shame and Reproach to their Circumcision. *Rom.* 2.24. *For the Name of God is blasphemed among the Gentiles through you.* The scandalous Jews (tho Circumcis’d) were in God’s Account as Heathens. *Amos* 9.7. *Are ye not as Children of the Ethiopians to me, saith the Lord?* Alas! What is it to have the *Name* of Christ, and want his *Image?* What is Baptism of *Water,* without the Baptism of the *Spirit?* Many Baptized Christians are no better than Heathens. O, labour to find the Fruits of Baptism, that Christ is form’d in us! *Gal.* 4.19. That our *Nature* is chang’d, we are made Holy and Heavenly; this is to be *Baptized into Jesus,* Rom. 6.3. Such as live unsuitable to their Baptism, may go with Baptismal Water on their Faces, and Sacramental Bread in their Mouths, to Hell.\n\n2*d. Br.* Let us labour to make a Right Use of our Baptism.\n\n1*st. Vse of Baptism.* Let us use it as a Shield against Temptations. *Satan,* I have given up my self to God by a *Sacred Vow* in Baptism, I am not my own, I am Christ’s, therefore I cannot yield to thy Temptations, but I break my Oath of Allegiance which I made to God in Baptism. *Luther* tells us of a Pious Woman, who when the Devil tempted her to sin, she answered Satan, *Baptizata sum, I am baptized*; and so beat back the Tempter.\n\n2*d. Vse of Baptism.* Let us use it as a Spurr to Holiness: By remembring our Baptism, let us be stirred up to make good our *Baptismal Engagements*: Renouncing the World, Flesh and Devil, let us Devote our selves to God and his Service. To be Baptiz’d into the Name of the *Father, Son and Holy Ghost,* implies a Solemn Dedication of our selves to the Service of all the Three Persons in the Trinity. It is not enough that *our Parents* dedicate us to God in Baptism, but we must dedicate *our selves* to him. This is called a *Living 〈 in non-Latin alphabet 〉, to the Lord, Rom.* 14.8. Our Life should be spent in worshipping God, in loving God, in exalting God: We should walk 〈 in non-Latin alphabet 〉, *as becomes the Gospel, Phil.* 1.27. Shine as Stars in the World, and live as Earthly Angels.\n\n3*d. Vse of Baptism.* Let us use it as an *Argument* to *Courage.* We should be ready to confess that Holy Trinity, into whose Name we were baptized. With the Conversion of the Heart must go the Confession of the Tongue. *Luke* 12.8. *Whosoever shall confess me before Men, him shall the Son of Man also confess before the Angels of God. Peter* openly confessed Christ crucifyed, *Acts* 4.10. *Cyprian,* a Man of a brave Spirit, was like a Rock, whom no Waves could shake; like an Adamant, whom no Sword could cut. He confessed Christ before the Proconsul, and suffered himself to be proscribed, yea, chose Death, rather than he would betray the Truths of Christ. He that dares not confess the Holy Trinity, shames his Baptism, and God will be ashamed to own him at the Day of Judgment.\n\n*Vlt. Vse.* See the fearfulness of the Sin of Apostacy! ’Tis a renouncing of our Baptism: ’Tis damnable Perjury to go away from God after a Solemn Vow. 2 *Tim.* 4.10. *Demas hath forsaken me.* He turned Renegado, and afterward became a Priest in an Idol Temple, saith *Dorotheus. Julian* the Apostate (*Gregory Nazianzen* observes) bathed himself in the Blood of Beasts offered in Sacrfice to the Heathen Gods, and so as much as in him lay, washed off his former Baptism. The Case of such as fall away after Baptism is dreadful. *Heb.* 10.38. *If any Man draw back:* The Greek Word 〈 in non-Latin alphabet 〉, *to draw back,* alludes to a Souldier that steals away from his Colours. So if any Man steal away from Christ, and run over to the Devils side, *my Soul shall have no pleasure in him.* That is, I will be severely avenged on him, I will make my Arrows drunk with his Blood. If all the Plagues in the Bible can make that Man miserable, he shall be so.\n\nII. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption, is, the *Lord’s Supper.*"},{"number":88,"title":"Lord’s Supper","part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[],"text":"*Mark XIV.24.* And as they did Eat, Jesus took Bread, *&c.*\n\n*Secondly,* Having spoken of the Sacrament of Baptism, I come now to the Sacrament of the *Lord’s Supper.* The Lord’s Supper is the most Spiritual and sweet Ordinance that ever was instituted. Here we have to do more immediately with the *Person* of Christ. In Prayer we draw nigh to God, in the Sacrament we become one with him. In Prayer we look up to Christ, in the Sacrament by Faith we touch him. In the Word Preached we hear Christ’s Voice, in the Sacrament we feed on him.\n\nQuest. 1. *What Names and Titles in Scripture are given to the Sacrament?*\n\n*Resp.* 1. It is called, (1.) *Mensa Domini, The Lord’s Table,* 1 Cor. 10.21. The Papists call it an *Altar,* not a *Table.* The Reason is, because they turn the *Sacrament* into a *Sacrifice,* and pretend to offer up Christ corporally in the Mass. It being the *Lord’s Table,* shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries. The Lord takes notice of the Frame of our Hearts when we come to his Table. *Matth.* 22.11. *The King came in to see the Guests.* We dress our selves when we come to the Table of some Great Monarch. We should think with our selves, we are going to the Table of the Lord, therefore should dress our selves by Holy Meditation and Heart-Consideration. Many think it is enough to come to the Sacrament, but mind not whether they come in *Due Order*[^1]. Perhaps they had scarce a serious Thought before whither they were going: All their Dressing was by the Glass, not by the Bible. *Chrysostom* calls it, *The dreadful Table of the Lord*: So it is to such as come unworthily. (2.) The The Sacrament is called *Coena Domini,* the *Lord’s Supper,* 1 *Cor.* 11.20. to import, it is a *Spiritual Feast*: It is indeed a Royal Feast, God is in this Cheer. Christ in both Natures, God and Man, is the matter of this Supper. (3.) The Sacrament is called 〈 in non-Latin alphabet 〉, a *Communion,* 1 *Cor.* 10.16. *The Bread which we break, is it not the Communion of the Body of Christ?* The Sacrament being called a Communion, shews,\n\n1\\. That this Ordinance is only for *Believers,* because none else can have Communion with Christ in these Holy Mysteries. —*Communio fundatur in unione*: Faith only gives us Union with Christ, and by Vertue of this we have Communion with him in his Body and Blood. None but the Spouse communicates with her Husband. A Stranger may drink of his Cup, but *she* only hath his Heart, and communicates with him in a Conjugal manner: So Strangers may have the Sign, drink of the Cup, but only Believers drink Christ’s Blood, and have Communion with him in his Priviledges.\n\n2\\. The Sacrament being a Communion, shews, That it is *Symbolum Amoris,* a Bond of that Unity and Charity which should be among Christians. 1 *Cor.* 10.17. *We being many are one Body.* As many Grains make *One Bread,* so many Christistians are *one Body.* A Sacrament is a Love-Feast. The Primitive Christians (as *Justin Martyr* notes) had their Holy Salutations at the Blessed Supper, in token of that Dearness of Affection which they did bear each to other. It is a Communion, therefore there must be Love and Union. The *Israelites* did eat the Passover with *Bitter Herbs,* so must we eat the Sacrament with *bitter Herbs* of Repentance, but not with bitter Hearts of Wrath and Malice. The Hearts of the Communicants should be knit together with the Bond of Love. *Thou braggest of thy Faith,* (saith *Austin) but show me thy Faith by thy Love to the Saints.* For as in the Sun, Light and Heat are inseparable, so Faith and Love are twisted together inseparably. Where there are Divisions, the Lord’s Supper is not properly a *Communion,* but a *Disunion.*\n\nQuest. 2. *What is the Lord’s Supper?*\n\n*Resp.* It is a visible Sermon, wherein Christ crucify’d is set before us; or it is a Sacrament of the New Testament, wherein by receiving the Holy Elements of Bread and Wine, our Communion with Christ is signify’d and seal’d up to us. Or thus: It is a Sacrament Divinely Instituted, wherein by giving and receiving Bread and Wine, Christ’s Death is shewed forth, and the worthy Receivers are by Faith made Partakers of his Body and Blood, and all the Benefits flowing from thence. For the further explaining of the Nature of the Lord’s Supper, I shall look back to to the Institution.\n\n1\\. *Jesus] took Bread.* Here is the *Master of the Feast,* or the Institutor of the Sacrament. The Lord *Jesus* he took Bread. He only is fit to Institute a Sacrament, who is able to give Vertue and Blessing to it.\n\n2\\. He *took Bread.*] Christ’s *Taking of the Bread* was one Part of his Consecration of the Elements, and setting them apart for an Holy Use. And as Christ did consecrate the Elements, so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord’s Supper. How unseemly a Sight is it to see any come to these Holy Elements, having Hearts leavened with Pride, Covetousness, Envy! These do with *Judas* receive the Devil in the Sop, and are no better than Crucifyers of the Lord of Glory.\n\n3\\. *And Blessed it.*] This is another Part of the Consecration of the Element, Christ blessed it: He blesseth, and it shall be blessed. *Viz.* He look’d up to Heaven for a Benediction upon this Ordinance newly founded.\n\n4\\. *And Brake it.*] The Bread broken, and the Wine poured out, was to signifie to us the Agony and Ignominy of Christ’s Sufferings, the Rending of Christs Body on the Cross, and that Effusion of Blood which was distilled from his blessed Sides.\n\n5\\. *And gave it] to them.* Christ’s giving the Bread, denotes Christ’s giving of himself and all his Benefits to us freely. Tho Christ was *sold,* yet *given. Judas* did sell Christ, but Christ gave himself to us.\n\n6\\. *He gave it to Them,] viz.* The *Disciples.* This is Childrens Bread; Christ doth not cast these Pearl before Swine. Whether *Judas* were present at the Supper is controverted, I rather incline to think he was not: For Christ said to the Disciples, *This is my Blood which is shed for you,* Luke 22.20. Christ knew his Blood was never shed effectually and intentionally for *Judas.* In eating the Passover Christ gave *Judas* a Sop, which was a Bit of Unleavened Bread dipt in a Sauce made with bitter Herbs; *Judas* having received the Sop, went *immediately out,* John 13. But suppose *Judas* were there, tho he receiv’d the Element, yet not the Blessing.\n\n7\\. *Take, Eat.*] This Expression of *Eating* denotes Four things. (1.) The near *mystical Vnion* between *Christ* and his *Saints.* As the Meat which is eaten incorporates with the Body, and becomes one with it; so by eating Christ’s Flesh, and drinking his Blood Spiritually, we partake of Christ’s Merits and Graces, and are mystically *one with him. John* 17.23. *I in them.* (2.) *Take, eat.* Eating shows the infinite Delight the believing Soul hath in Christ. Eating is grateful and pleasing to the Pallat: So feeding on Christ by a lively Faith is delicious. *Nullus animae suavior cibus. Lactantius.* No such sweet feeding as on Christ crucifyed. This is a *Feast of Fat things, and Wine on Lees well refined.* (3.) *Take, eat.* Eating denotes *Nourishment.* Meat, as it is delicious to the Pallat, so it is nourishing to the Body. So eating Christ’s Flesh, and drinking his Blood, is nutritive to the Soul. The new Creature is nourished at the Table of the Lord to everlasting Life. *John* 6.54. *Whoso eateth my Flesh, and drinketh my Blood, hath eternal Life.* (4.) *Take, eat,* shows the Wisdom of God, who restores us by the same means by which we fell. We fell by Taking and Eating the Forbidden Fruit, and we are recovered again by Taking and Eating of Christ’s Flesh. We died by eating the Tree of Knowledge, and we live by eating the Tree of Life.\n\n8\\. *This is my Body.*] These Words, *Hoc est Corpus meum,* have been much controverted between us and the Papists. *This is my Body,* that is, by a *Metonymy,* It is a *Sign and Figure of my Body.* The Papists hold Transubstantiation, that the Bread is after Consecration turn’d into the very Substance of Christ’s Body. We say we receive Christ’s Body Spiritually, they say they receive Christ’s Body Carnally, which is contrary to Scripture. The Scripture affirms, that the *Heavens must receive Christ’s Body until the times of the restitution of all things,* Acts 3.21. Christ’s Body cannot be at the same time in Heaven and in the Host. *Aquinas* saith, It is not possible by any Miracle that a Body should be locally in two places at once. Besides, it is absurd to imagine, that the Bread in the Sacrament should be turned into Christ’s Flesh, and that his Body which was hung before, should be made again of Bread. So that *This is my Body,* is as if Christ had said, *This is a Sign and Representation of my Body.*\n\n9\\. *And he took the Cup.*] The Cup is put by a Metonymy of the Subject for the Adjunct, for the *Wine* in the *Cup*; it signifies the Blood of Christ shed for our Sins. The *taking of the Cup,* denotes the Redundancy of Merit in Christ, and the Fulness of our Redemption by him. He not only took the *Bread,* but the *Cup.*\n\n10\\. *And when he had given Thanks.*] 〈 in non-Latin alphabet 〉. Christ gave Thanks that God had given these Elements of Bread and Wine to be Signs and Seals of Man’s Redemption by Christ. Christ’s giving of Thanks, shows his Philanthropy, or Love to Mankind, who did so rejoyce and bless God, that Lost Man was now in a way of Recovery, and that he should be rais’d higher in Christ than ever he was in Innocency.\n\n11\\. *He gave the Cup to them.*] Why then dare any with-hold the Cup? This is to pollute and curtail the Ordinance, and alter it from its Primitive Institution. Christ and his Apostles administred the Sacrament in both Kinds, the *Bread* and the *Cup,* 1 *Cor.* 11.24, 25. And the Cup was receiv’d in the ancient Church for the space of 1400 Years, as is confess’d by Two Popish Councils. Christ saith expresly, *Drink ye all of this.* He doth not say, Eat ye all of this: But, *Drink ye all*; as foreseeing the Sacrilegious Impiety of the Church of *Rome* in keeping back the Cup from the People. The Popish Council of *Constance* speaks plainly, but impudently, That altho’ Christ instituted and administred the Sacrament in both Kinds, the Bread and the Wine, yet the Authority of the Holy Canons, and the Custom of the Mother Church, think good to deny the Cup to the Laity. Thus as the Popish Priests make Christ but half a Saviour, so they administer to the People but half a Sacrament. The Sacrament is Christ’s Last Will and Testament, in the Text, *This is my Blood of the New Testament.* Now to alter or take away any thing from a Man’s Will and Testament, is a great Impiety. What is it then to alter and mangle Christ’s Last Will and Testament? Sure ’tis an high Affront to Christ.\n\nQuest. 3. *What are the Ends of the Lord’s Supper?*\n\n*Resp.* 1. It is an Ordinance appointed to *confirm* our Faith. *John* 4.48. *Except ye see Signs ye will not believe.* Christ sets the Elements before us, that by these Signs our Faith may be strengthened. As *Faith cometh by hearing,* so it is confirmed by seeing Christ crucify’d. The Sacrament is not only a Sign to represent Christ, but a Seal to confirm our Interest in him.\n\nObject. *But it is the Spirit confirms Faith, therefore not the Sacrament.*\n\n*Answ.* This is no good Logick. The Spirit confirms Faith, therefore not the Sacrament, is as if one should say, God feeds our Bodies, therefore Bread doth not feed us; whereas God feeds us by Bread: So the Spirit confirms our Faith by the Use of the Sacrament.\n\n2\\. The End of the Sacrament is to keep up the *Memory of Christ’s Death.* 1 *Cor.* 11.25. *This do ye 〈 in non-Latin alphabet 〉, in remembrance of me.* If a Friend give us a Ring at his Death, we wear it to keep up the Memory of our Friend. Much more then ought we to keep up the Memorial of Christ’s Death in the Sacrament! Christ’s Death lays a Foundation for all the magnificent Blessings which we receive from Christ. The Covenant of Grace was agreed on in Heaven, but sealed upon the Cross. Christ hath sealed all the Articles of Peace in his Blood. Remission of Sin flows from Christ’s Death, *Matth.* 26.28. *This is my Blood of the New Testament shed for many for the Remission of Sins.* Consecration, or making us Holy, is the Fruit of Christ’s Death. *Heb.* 9.14. *How much more shall the Blood of Christ purge your Conscience!* Christ’s Intercession is made available to us by Vertue of his Death. Christ could not have been admitted an Advocate, if he had not been first a Sacrifice. Our entring into Heaven is the Fruit of Christ’s Blood, *Heb.* 10.19. Christ could not have prepared Mansions for us, if he had not first purchased them by his Death: So that we have a great deal of cause to commemorate Christ’s Death in the Sacrament.\n\nQuest. *In what Manner are we to remember the Lord’s Death in the Sacrament?*\n\n*Answ.* It is not only an Historical Remembrance of Christ’s Death and Passion: Thus *Judas* remembers Christ’s Death, and how he betray’d him: And *Pilate* remembers Christ’, Death, and how he crucify’d him: But our remembring Christ’s Death in the Sacrament, must be,\n\n(1.) A *Mournful Remembrance.* We must not be able to look on Christ crucified with dry Eyes. *Zech.* 12.10. *They shall look on him whom they have pierced, and mourn over him.* O Christian, when thou lookest on Christ in the Sacrament, remember how oft thou hast crucifyed him! The Jews did it but *once,* thou *often.* Every Oath is a Nail with which thou piercest his Hands: Every unjust sinful Action is a Spear with which thou woundest his Heart. O remember Christ with Sorrow, to think thou shouldst make his Wounds bleed afresh!\n\n[^1]: 1 Chron. 15.13."},{"number":89,"title":"Lord’s Supper","part":null,"questions":[96,97],"paragraphs":[],"clauses":[],"items":[],"text":"*Mark XIV.22, 23, 24.* Jesus took Bread, *&c.*\n\n(2.) It must be a *Joyful Remembrance, John* 8.56. *Abraham saw my Day and rejoyced.* When a Christian sees a Sacrament Day approach he should rejoyce. This Ordinance of the Supper is an Earnest of Heaven; ’tis the Glass in which we see him whom our Souls love: It is the Chariot by which we are carried up to Christ. *When Jacob saw the Waggons and Chariots which were to carry him to his Son Joseph, his Spirit revived,* Gen. 45.27. God hath appointed the Sacrament, on purpose to chear and revive a sad Heart. When we look on our Sins, we have cause to mourn; but when we see Christ’s Blood shed for our Sins, this may make us rejoyce. In the Sacrament our Wants are supplyed, our Strength is renewed: Here we meet with Christ, and doth not this call for Joy? A Woman that hath been long debarred from the Society of her Husband, how glad is she of his Presence! At the Sacrament the believing Spouse meets with Christ: He saith to her, All I have is thine. My Love is thine to pity thee, my Mercy is thine to save thee. How can we think in the Sacrament on Christ’s Blood shed, and not rejoyce. *Sanguis Christi clavis Paradisi.* Christ’s Blood is the Key which opens Heaven, else we had been all shut out.\n\n3\\. *End* of the Sacrament is, to work in us an endeared Love to Christ. When Christ bleeds over us, well may we say, *Behold how he loved us!* Who can see Christ die, and not be *Sick of Love*? That is an Heart of stone, whom Christ’s Love will not melt.\n\n4\\. *End* of the Sacrament; the *mortifying* of Corruption. To see Christ crucified for us, is a means to crucify sin in us. Christ’s Death (like the Water of Jealousie) makes the *Thigh of Sin to rot, Numb.* 5.27. How can a Wife endure to see that Spear which killed her Husband? How can we endure those sins which made Christ vail his Glory, and lose his Blood? When the People of *Rome* saw *Caesar*’s bloody Robe, they were incensed against them that slew him. Sin hath rent the White Robe of Christ’s Flesh, and died it of a crimson Colour: The Thoughts of this will make us seek to be avenged on our sins.\n\n5\\. *End,* the *Augmentation* and Encrease of all the Graces, Hope, Zeal, Patience. The Word Preached begets Grace, the Lord’s Supper nourisheth it: The Body by feeding encreaseth Strength, so doth the Soul by feeding on Christ Sacramentally. *Cum defecerit virtus mea calicem salutarem accipiam.* Bern. When my spiritual strength begins to fail, I know a Remedy, (saith *Bernard*) I will go the Table of the Lord, there I will drink and recover my decayed strength. There is difference between *Dead Stones* and *Living Plants.* The Wicked who are *Stones* receive no spiritual Encrease, but the Godly, who are Plants of Righteousness, being watered with Christ’s Blood, grow more fruitful in Grace.\n\nQuest. 4. *Why are we to receive this Holy Supper?*\n\n*Answ.* Because it is a Duty incumbent, *Take, Eat.* And observe, it is a *Command* of Love. If Christ had commanded us some great matter, would not we have done it? 2 *Kings* 5.13. *If the Prophet had bid thee do some great thing, wouldst thou not have done it?* If Christ had enjoyned us to have given him a Thousand of Rams, or to have parted with the Fruit of our Bodies, would we not have done it? Much more when he only saith, *Take* and *Eat*: Let my broken Body feed you, let my Blood poured out save you. *Take and Eat*: This is a Command of Love, and shall we not readily obey?\n\n2\\. We are to celebrate the Lord’s Supper, because it is a *provoking* to Christ to stay away. *Prov.* 9.2. *Wisdom hath furnished her Table.* So Christ hath furnished his Table, set Bread and Wine (representing his Body and Blood) before his Guests, and they wilfully turn their Backs upon the Ordinance, Christ looks upon it as a slighting of his Love, and that makes the Fury rise up in his Face. *Luke* 14.24. *For I say unto you, that none of those that were bidden shall taste of my Supper.* I will shut them out of my Kingdom, I will provide them a black Banquet, where *weeping* shall be the first Course, and *gnashing of Teeth* the Second.\n\nQuest. 5. *Whether the Lord’s Supper be oft to be Administred?*\n\n*Resp.* Yes: 1 *Cor.* 11.26. *As oft as ye eat of this Bread.* The Ordinance is not to be celebrated once in a *Year,* or once in our Lives, but *often.* A Christians own Necessities may make him come often hither. His Corruptions are strong, therefore he had need come often hither for an Antidote to expell the Poyson of Sin; and his Graces are weak.[^1] Grace is like a Lamp, if it be not often fed with Oyl, it is apt to go out. How therefore do they sin against God, who come but very seldom to this Ordinance! Can they thrive, who for a long time forbear their Food? And others there are who do wholly forbear. This is a great Contempt offered to Christ’s Ordinance. Men do as it were tacitly say, Let Christ keep his Feast to himself. What a cross-grain’d piece is Man, he will Eat when he should not, and he will *not* eat when he should. When God said, *Eat not of this forbidden Fruit,* then he will be sure to eat: When God saith, *Eat of this Bread, and Drink of this Cup,* then he refuseth to eat.\n\nQuest. 6. *Are all to come promiscuously to this Holy Ordinance?*\n\n*Resp.* No, that were to make the Lord’s Table an *Ordinary.* Christ forbids to cast Pearls before Swine.[^2] The Sacramental Bread is *Children’s Bread,* and it is not to be cast to the Profane. As at the giving of the Law God *set Bounds about the Mount* that none might touch it: So God’s Table should be guarded, that the Profane should not come near. In the Primitive Times, after Sermon done, and they were going to Celebrate the Lord’s Supper, an Officer stood up and cried, 〈 in non-Latin alphabet 〉, Holy things for Holy Men: And then several of the Congregation were to depart. I would have my Hand cut off, (saith *Chrysostom*) rather than I would give Christ’s Body and Blood to the Profane. The wicked do not eat Christ’s Flesh, but tear it; they do not drink his Blood, but spill it. These Holy Mysteries in the Sacraments are *tremenda mysteria,* Mysteries that the Soul is to tremble at. Sinners defile the Holy things of God, they poyson the Sacramental Cup. We read that the wicked are to be set at Christ’s *Feet, Psal.* 110. not at his *Table.*\n\nQuest. 7. *How may we receive the Supper of the Lord worthily, that so it may become effectual to us?*\n\n*Resp.* That we may receive it worthily, and it may become Efficacious,\n\n(1.) We must solemnly prepare our selves before we come: We must not rush upon the Ordinance rudely and irreverently, but come in *due order.* There was a great deal of Preparation to the Passover; 2 *Chron.* 30.18, 19. And the Sacrament comes in the room of it.\n\nQuest. *Wherein doth this Solemn Preparing for the Ordinance consist?*\n\n*Resp.* 1. In Examining our selves.\n\n2\\. In Dressing our Souls before we come, which is by washing in the Water of Repentance.\n\n3\\. By exciting the Habit of Grace into Exercise.\n\n4\\. In begging a Blessing upon the Ordinance.\n\n(1.) *Solemn Preparing* for the Sacrament consists in *Self-examining.* 1 *Cor.* 11.28. *But let a Man examin himself, and so let him eat.* It is not only a Counsel but a Charge: *Let him examin himself.* As if a King should say, *Let it be enacted.* Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery, they represent his *Body and Blood*: Therefore there must be *Preparation*; and if *Preparation,* then there must be first Examining our selves, without which there can be no Preparation. Let us be serious in this examining our selves, our Salvation depends upon it. We are *curious* in examining other things: We will not take Gold, but examine it by the Touch-stone: We will not take Land, but we will examine the Title. And shall not we be as exact and curious in examining the state of our Souls?\n\nQuest. 1. *What is required to this Self-examining?*\n\n*Resp.* There must be a *Solemn Retiring* of the Soul. We must set our selves apart, and retire for some time from all Secular Employment, that we may be more serious in this Work. There is no casting up of Accounts in a Crowd; nor can we examin our selves when we are in a Crowd of Worldly Businesses. We read, a Man that was in a *Journey might not come to the Passover, Numb.* 9.13. because his Mind was full of Secular Cares, and his Thoughts were taken up about his Journey. When we are upon Self-examining-work, we had not need be in an Hurry, or have any distracting Thoughts, but retire and lock up our selves in our Closet, that we may be more intent in the Work.\n\nQuest. 2. *What is Self-examination?*\n\n*Resp.* It is a setting up a Court in Conscience, and keeping a Register there, that by a strict Scrutiny a Man may see how Matters stand between God and his Soul. Self-examination is a Spiritual *Inquisition,* an Heart-Anatomy, whereby a Man takes his Heart as a *Watch,* all in pieces, and sees what is defective there. It is a Dialogue with ones self. *Psal.* 77.7. *I commune with my own Heart. David* call’d himself to Account, and put Interrogatories to his own Heart. Self-examining is a critical Descant or Search; as the Woman in the Parable did light a Candle, and *search for her lost Groat, Luke* 15.8. So Conscience is the *Candle of the Lord.* Search with this Candle what thou canst find wrought by the Spirit in thee?\n\nQuest. 3. *What is the* Rule *by which we must Examine our selves?*\n\n*Resp.* The Rule or Measure we must Examine our selves by, is, the Holy Scripture: We must not make Fancy, or the good Opinion which others have of us, the Rule by which we judge of our selves: But as the Goldsmith brings his Gold to the Touch-stone, so must we bring our Hearts to a Scripture Touch-stone: *To the Law, to the Testimony, Isa.* 8.20. What saith the Word? *Are we divorced from Sin?* Are we renewed by the Spirit? Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun; so must we judge of the state of our Souls by the Sun-light of Scripture.\n\nQuest. 4. *What are the cogent Reasons why we must Examine our selves before we approach to the Lord’s Table?*\n\n*Resp.* 1. It is a Duty *imposed; Let him examine himself.* The Passover was not to be eaten *Raw, Exod.* 12.19. To come to such an Ordinance slightly, without Examination, is to come in an *undue manner,* and is like Eating the Passover *Raw.*\n\n2\\. We must examine our selves before we come, because it is not only a Duty *imposed,* but *opposed.* There is nothing the Heart naturally is more averse from, than Self-exemination. We may *know that Duty is good,* which the *Heart opposeth.* But why doth the Heart so oppose it? Because it doth cross the Tide of *Corrupt Nature*; ’tis contrary to Flesh and Blood. The Heart is *guilty*; and doth a guilty Person love to be examined? The Heart opposeth it, therefore the rather set upon it. That Duty is good which the Heart opposeth.\n\n3\\. Because Self-examining is so *needful* a Work; as appears: (1.) Without Self-examination a Man can never tell *how it is with him,* whether he hath Grace or no; and this must needs be very uncomfortable. He knows not if he should die presently, what will become of him, or to what Coast he shall sail, whether to Hell or Heaven. As *Socrates* said, *I am about to die, and the gods know whether I shall be happy or miserable.* How needful therefore is Self-examination, that a Man by Search may come to know the true state of his Soul, and may guess how it will go with him to Eternity.\n\n(2.) Self-examination is *needful* in respect of the *Excellency* of the *Sacrament.* Let him eat *de illo Pane, Of that Bread,* 1 *Cor.* 11.28. That excellent Bread, that consecrated Bread, that Bread which is not only the Bread *of* the Lord, but the Bread *the* Lord. Let him drink *de illo Poculo, Of that Cup*; that precious Cup which is perfum’d and spic’d with Christ’s Love; that Cup which holds the Blood of God Sacramentally. *Cleopatra* put a Jewel in a Cup, which contained the price of a Kingdom. This Sacred Cup we are to drink of, enriched with the Blood of God, is above the Price of a Kingdom: It is more worth than Heaven. Therefore coming to such a Royal Feast, having *whole Christ,* his Divine and Humane Nature to feed on, how should we examine our selves before-hand, that we may be fit Guests for such a Magnificent Banquet!\n\n(3.) Self-examining is *needful,* because *God* will examine us. That was a sad Question, *Matth.* 22.12. *Friend, how camest thou in hither, not having a Wedding Garment?* Men are loth to ask themselves the Question, O my Soul, art thou a fit Guest for the Lord’s Table? Are there not some Sins thou hast to bewail? Are there not some Evidences for Heaven that thou hast to get? Now when Persons will not ask themselves the Question, then God will bring such a Question as this to them, How came ye in hither to my Table not prepared? How came ye in hither with an unbelieving or profane Heart? It will be such a Question as will cause an Heart-trembling. God will examine a Man as the chief Captain did *Paul* with *Scourging,* Acts 22.24. ’Tis true, the best Saint, if God should weigh him in the Ballance, would be found *defective.* But when a Christian hath made an impartial *Search,* and hath laboured to deal uprightly between God and his own Soul, Christ’s Merits will cast in some Grains of Allowance into the Scales.\n\n(4.) Self-examining is needful, because of that *Secret Corruption* in the Heart, which will not be found out without searching. There are in the Heart *Plangendae Tenebrae,* Aug. *Hidden Pollutions.* It is with a Christian, as with *Joseph*’s Brethren, when the Steward accused them of having the Cup; they were ready to swear they had not the Cup in their Sack, but upon Search it was found there. Little doth a Christian think what Pride, Atheism, Uncleanness is in his Heart till he searcheth. Therefore if there be such hidden Wickedness, like a Spring that runs under Ground, we had need examine our selves, that finding out our secret Sin, we may be humbled and repent. Hidden Sins, if not searched out, defile the Soul. If Corn lie long in the Chaff, the Chaff defiles the Corn; hidden Sins layn long in, *defile our Duties.* Needful therefore it is before we come to the Holy Supper, to search out these hidden Sins, as *Israel* searched for Leaven before they came to the Passover.\n\n(5.) Self-examining is needful, because without it we may easily have a *Cheat put upon us. Jer.* 17.9. *The Heart is deceitful above all things.* Many a Man’s Heart will tell him, he is fit for the Lord’s Table. As when Christ asked the Sons of *Zebedee, Matth.* 20.22. *Are ye able to drink the Cup I shall drink of?* Can ye drink such a Bloody Cup of Suffering? They say unto him, *We are able.* So the Heart will suggest to a Man, He is fit to drink of the Sacramental Cup, he hath on the Wedding Garment. *Grande profundum est homo,* Aug. *The Heart is a Grand Impostor.* It is like a cheating Tradesman, which will put one off with bad Wares. The Heart will put a Man off with *seeming* Grace in stead of *saving.* A Tear or two shed is Repentance, a few lazie Desires is Faith. Blue and red Flowers that grow among the Corn look like good Flowers, but they are *beautiful* Weeds. The foolish Virgins Lamps looked as if they had had Oyl in them, but they had none. Therefore to *prevent* a *Cheat,* that we may not take False Grace in stead of True, we had need make a thorough Disquisition and Search of our Hearts before we come to the Lord’s Table.\n\n(6.) Self-examining is needful, because of those *False Fears* the Godly are apt to nourish in their Hearts, which make them go sad to the Sacrament. As they who have *no Grace* for want of Examining, *presume*; so they who *have Grace,* for want of Examining, are ready to *despair.* Many of God’s Children look upon themselves through the black Spectacles of *Fear.* They fear Christ is not formed in them, they fear they have no Right to the Promise; and these Fears in the Heart cause Tears in the Eye: Whereas would they but search and examine, they might find they had Grace. Are not their Hearts humbled for Sin? And what is this but the *bruised Reed?* Do they not weep after the Lord? And what are these Tears but Seeds of Faith? Do they not Thirst after Christ in an Ordinance? What is this but the New Creature crying for the Breast? Here are, you see, Seeds of Grace; and would Christians examine their Hearts, they might see there is something of God in them, and so their false Fears would be prevented, and they might approach with Comfort to these Holy Mysteries in the Eucharist.\n\n[^1]: Rev. 3.2.\n[^2]: Mat. 7.6. Exod. 19.12."},{"number":90,"title":"Lord’s Supper","part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[],"text":"*Mark XIV.22.* Jesus took Bread, *&c.*\n\n(7.) Self-examining is needful, in respect of the *Danger* in coming unworthily without Examination, 1 *Cor.* 11.27. *He shall be guilty of the Body and Blood of the Lord. Par facit quasi Christum trucidaret.* Grotius.—*i. e.* God reckons with him as with a *Crucifyer of the Lord Jesus.* He doth not Drink Christ’s Blood, but *sheds* it, and so brings that Curse upon him as the Jews, *His Blood be upon us and our Children.* The Vertue of Christ’s Blood nothing more comfortable, the Guilt of it nothing more Formidable.\n\n4\\. We must examine our selves before the Sacrament, in respect of the *Difficulty* of Self-examining Work. Difficulty raiseth a Noble Spirit. Self-examining is difficult: (1.) Because it is an *Inward* Work, it lies most with the Heart. *External* Acts of *Devotion* are *easie*: To lift up the Eye, to bow the Knee, to read over a few Prayers, this is as easie as for the Papists to tell over a few Beads. But to *examine a Man’s self,* to take the Heart as a Watch, all in pieces, to make a Scripture-Trial of our Fitness for the Lord’s Supper, this is not easie. *Reflexive* Acts are *hardest*: The Eye cannot see its self but by a Glass. We must have the Glass of the Word and Conscience to see our own Hearts. ’Tis easie to spy the Faults of others, but it is hard to find out our own. (2.) Self-examination is difficult in regard of *Self-Love.* As Ignorance blinds, so Self-love flatters. What *Solomon* saith of Love, *Prov.* 10.12. *Love covereth all Sins,* is most true of Self-love. A Man looking upon himself in the Glass of Self-love, (that flattering Glass) his Vertues appear greater than they are, and his Sins lesser. Self-love makes a Man rather *excuse* himself, than *examine* himself. Self-love makes one think the *best* of himself; and he who hath a good Opinion of himself, doth not suspect himself; and not suspecting himself, he is not forward to Examine himself. The Work therefore of self-Examination being so difficult, it requires the more Impartiality and Industry. Difficulty should be a Spur to Diligence.\n\n5\\. We must examine our selves before we come, because of the *Beneficialness of Self-examination.* The Benefit is great which way soever things turn. If upon Examination we find that we have not Grace in Truth, then the *Mistake is discovered,* and the *Danger prevented.* If we find that we have Grace, we may take the Comfort of it. He who *upon Search* finds that he hath the *Minimum quod sic,* The least Degree of Grace, he is like one that hath found his Box of Evidences, he is an happy Man, he is a fit Guest at the Lord’s Table, he is Heir to all the Promises, he is as sure to go to Heaven as if he were in Heaven already. These are the Reasons why we must examin our selves before we approach to the Lord’s Table.\n\nQuest. 5. *What must we Examine?*\n\n*Answ.* 1. Our *Sins.*\n\n2\\. Our *Graces.*\n\n*First,* Our *Sins.* Search if any dead Fly might spoil this sweet Oyntment. When we come to the Sacrament, we should do as the Jews did before the Passover; they searched for Leaven, and having found it did burn it. 1. Let us search for the *Leaven of Pride*: This sowres our Holy things. We are born with a Spiritual Tympany. Will an humble Christ be received into a Proud Heart? Pride keeps Christ out—*Intus existens prohibet alienum*—“Pride swells the Heart; and Christ cannot come into the Heart if it be full already. To a proud Man Christ’s Blood hath no Vertue, ’tis like *Dioscordium* put into a dead Man’s Mouth, which loseth its Vertue. Let us search for this Leaven of Pride and cast it away. 2. Let us search for the Levaen of *Avarice.* The Lord’s Supper is a *Spiritual Mystery,* it represents Christ’s Body and Blood; what should an earthly Heart do here? The Earth *puts out the Fire.* Earthliness quencheth the Fire of holy Love. The Earth is *Elementum Gravissimum,* it *cannot ascend.* A Soul belimed with Earth cannot ascend to Heavenly Cogitations. *Col.* 3.5. *Covetousness which is Idolatry.* Will Christ come into that Heart where there is an Idol? Search for this Leaven before you come to this Ordinance. How can an earthly Heart converse with that God which is a Spirit? Can a Clod of Earth kiss the Sun? 3. Search for the Leaven of *Hypocrisie. Luke* 12.1. *Beware of the Leaven of the Pharisees, which is Hypocrisie. Aquinas* describes it, *Simulatio Virtutis.* Hypocrisie is a counterfeiting of Vertue. The Hypocrite is a living Pageant, he only makes a show of Religion: He gives God his *Knee,* but no Heart; and God gives him Bread and Wine in the Sacrament, but no Christ. Oh let us search for this Leaven of Hypocrisie, and burn it!\n\n*Secondly,* We must examine our *Graces.* I shall instance only in one, *Our Knowledge.*\n\n1\\. Whether we have Knowledge. 2. Whether it be rightly Qualified.\n\n(1.) We are to examine whether we *have* Knowledge, else we cannot give God a *reasonable Service, Rom.* 12.1. Knowledge is a necessary Requisite in a Communicant. Without Knowledge there can be no *Fitness* for the Sacrament. A Person cannot be fit to come to the Lord’s Table who hath no Goodness, but without Knowledge the *Mina is not good, Prov.* 19.2. Some say they have good Hearts, tho they want Knowledge. As if one should say, His Eye is good, but it wants Sight. Under the Law, when the Plague of Leprosie was in a Man’s *Head,* the Priest was to pronounce him *unclean.* The ignorant Person hath the Plague in his Head, he is unclean. Ignorance is the Womb of Lust, 1 *Pet.* 1.14. Therefore it is requisite before we come, to Examine our selves what Knowledge we have in the main Fundamentals of Religion. Let it not be said of us, that to *this Day* the *Vail is upon our Heart,* 2 *Cor.* 3.15. But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel. I rather fear, we are like *Rachel,* who was *fair* and *well-sighted,* but barren: Therefore,\n\n(2.) Let us examine whether our Knowledge be rightly Qualified. 1. Is it *Influential?* Doth our Knowledge warm our *Heart? Claritas in intellectu parit ardorem in affectu.* Saving Knowledge doth not only *direct,* but *quicken*: ’Tis *Lumen Vitae,* the *Light of Life, John* 8.12. 2. Is our Knowledge *Practical?* We hear much; do we *live* the Truths we know? That is the right Knowledge which doth not only *adorn* the Mind, but *reform* the Life.\n\n*Secondly,* This solemn preparing for the Sacrament, as it consists in *examining* our selves, so in *dressing* our Souls before we come. And this Soul-dress is in two things.\n\n1\\. *Washing* in the Laver of Repenting Tears: To come to this Ordinance with the Guilt of any sin unrepented of, makes way for the further hardening of our Heart, and giving Satan fuller possession of us. *Zech.* 12.10. *They shall look upon me whom they have pierced, and shall mourn for him.* The Cloud of Sorrow must drop into Tears. We must grieve as for the *Pollution,* so for the *Vnkindness* in every sin: To sin against Christ’s Love who died for us. When *Peter* thought of Christ’s Love, who call’d him out of his Unregeneracy, made him an Apostle, and carried him up to the Mount of Transfiguration, where he saw the Glory of Heaven in a Vision, and then to think of his Denying Christ, it broke his Heart, *he wept bitterly, Matth.* 26.75. To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father, the bleeding Wounds of God the Son, the blessed Inspirations of God the Holy Ghost, it is enough to broach our Eyes with Tears, and put us into an Holy Agony of Grief and Compunction: And we must be so distressed for sin, as to be divorced from sin. The Serpent before he drinks casts up his Poyson. In this we must be wise as Serpents; before we drink of the Sacramental Cup, we must cast up the Poyson of sin by Repentance.[^1] *Ille verè plangit commissa, qui non committit plangenda*—He doth truly bewail the sins he hath committed, who doth not commit the sins he hath bewailed. And this is the Dressing our Souls before we come, washing in the Waters of true Rpentance.\n\n2\\. The Soul-dress is the exciting and stirring up the *Habit* of *Grace* into a lively Exercise. 2 *Tim.* 1.6. *I put thee in remembrance, that thou stir up the Gift of God which is in thee*: i. e. The Gifts and Graces of the Spirit. The Greek Word to *stir up,* 〈 in non-Latin alphabet 〉, signifies to blow up Grace into a Flame. Grace is oft like Fire in the Embers, which needs blowing up. It is possible that even a good Man may not come so well disposed to this Ordinance, because he hath not before taken pains with his Heart to come in *Due Order*: He hath not stirred up Grace into its vigorous Exercise, and so, tho he doth not eat and drink Damnation, yet he doth not receive Consolation in the Sacrament. Thus you see what this Dressing of our Souls is, before we come.\n\n*Thirdly,* This Solemn preparing for the Sacrament is, in *begging a Blessing* upon the Ordinance. The Sacrament is not like Physick, which hath an inherent operative Vertue: No, but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit, and a Word of Blessing. In the Institution Christ blessed the Elements. *Jesus took Bread and blessed it.* In the Text, *the Sacrament,* will no further do us good, then as it is blessed to us. We ought then before we come, to pray for a Blessing on the Ordinance, that the Sacrament may be not only a Sign to represent, but a Seal to confirm, and an Instrument to convey Christ and all his Benefits to us. We are to pray that this great Ordinance may be *Poyson* to our Sins, and *Food* to our Graces: That as it was with *Jonathan,* when he had tasted the Honey-Comb, his *Eyes mere enlightned,* 1 *Sam.* 14.27. So that by our receiving this Holy Eucharist, our Eyes may be so enlightned, as to *discern the Lord’s Body.* Thus should we implore a Blessing upon the Ordinance before we come. The Sacrament is like a Tree hung full of Fruit; but none of this Fruit will fall, unless shaken by the Hand of Prayer.\n\n(2.) That the Sacrament may be *effectual* to us, as there must be a *Due Preparing* for it, so a right *partaking* of it: Which right Participation of the Sacrament is in Three Things:\n\n1\\. When we draw nigh to God’s Table in an *humble Sense* of our *Vnworthiness.* We do not deserve one *Crumb* of the Bread of Life; we are poor Indigent Creatures who have lost our Glory, and are like a Vessel that is Shipwrack’d: We smite on our Breast as the *Publican, God be merciful to us Sinners.* This is a right Partaking of the Ordinance. ’Tis part of our Worthiness to see our Unworthiness.\n\n2\\. We rightly *partake* of the Sacrament, when at the Lord’s Table we are fill’d with Anhelations of Soul, and inflamed Desires after Christ, and nothing can quench our Thirst but his Blood. *Matth.* 5.6. 〈 in non-Latin alphabet 〉, *Blessed are they that thirst.* They are blessed not only when they are filled, but while they are thirsting.\n\n3\\. A right participation of the Supper is, when we receive in *Faith.* Without Faith we get no good. What is said of the Word Preached, *It profiteth not, not being mixed with Faith,* Heb. 4.2. is as true of the Sacrament. Christ turned Stones into Bread: Unbelief turns the Bread into Stones, that it doth not nourish. Then we partake aright when we come in Faith. Faith hath a two-fold Act, an *adhering* and an *applying.* By the *first* Act we go over to Christ, by the *second* Act we bring Christ over to us, Gal. 2.20. This is the great Grace we must set *awork,* Acts 10.43. *Philo* calls it, *Fides Occulata,* Faith is the Eagle Eye that discerns the Lord’s Body: Faith causeth a virtual Contact, it toucheth Christ. Christ said to *Mary, Touch me not,* &c. *John* 20.17. She was not to touch him with the Hands of her Body. But he saith to us, *Touch me,* Touch me with the Hand of your Faith. Faith makes Christ *present* to the Soul. The Believer hath a *real* Presence in the Sacrament. The Body of the Sun is in the Firmament, but the Light of the Sun is in the Eye. Christ’s Essence is in Heaven, but he is in a Believers Heart by his Light and Influence. *Eph.* 3.17. *That Christ may dwell in your Heart by Faith.* Faith is the Pallat which tastes Christ, 1 *Pet.* 2.3. Faith makes a Concoction; it causeth the Bread of Life to nourish[^2]. Faith causeth a *Coalition,* it makes us *one* with Christ, *Eph.* 1.23. Other Graces make us *like* Christ, Faith makes us *Members* of Christ.\n\n*Fourthly,* Then we partake aright of the Sacrament, when we receive in *Love.*\n\n(1.) Love to *Christ.* Who can see Christ pierced with a Crown of Thorns, sweating in his Agony, bleeding on the Cross, but his Heart must needs be endeared in Love to him? *How can we but love him, who hath given his Life a ransom for us?* Love is the Spiced Wine and Juyce of the Pomgranate which we must give Christ, *Cant.* 8.2. Our Love to this *Superiour* and Blessed Jesus, must exceed our Love to other things; as the Oyl runs above the Water. Tho’ we cannot with *Mary* bring our costly Oyntment to anoynt Christ’s Body, yet we do more than this, when we bring him our Love, which is sweeter to him than all Oyntments and Perfumes.\n\n(2.) Love to the *Saints.* This is a *Love-Feast.* Tho’ we must eat this Supper with the *Bitter Herbs* of Repentance, yet not with the bitter Herbs of Malice. Were it not sad, if all the Meat one eats should turn to bad Humours? He who comes in Malice to the Lord’s Table, all he eats is to his hurt: *He eats and drinks Damnation to himself,* 1 Cor. 11.29.—Come in *Love.* It is with Love as it is with Fire: You keep Fire all the Day upon the Hearth, but upon special occasions you draw the Fire out larger. So tho we must have Love to all, yet to the *Saints* who are our Fellow-Members, here we must draw out the Fire of our Love larger; and we must show the Largeness of our Affections to them, by *prizing* their Persons, by *chusing* their Company, by doing all Offices of Love to them; counselling them in their Doubts, comforting them in their Fears, supplying them in their Wants. Thus one Christian may be an *Eben-ezer* to another, and as an Angel of God to him. The Sacrament cannot be *effectual* to him, who doth *not receive in Love.* If a Man drinks Poyson, and then takes a Cordial, the Cordial will do him little good. He who hath the Poyson of Malice in his Soul, the Cordial of Christ’s Blood will do him no good: Come therefore in Love and Charity. And thus we see how we may receive the Supper of the Lord, that it may be Effectual to our Salvation.\n\n*Vse* I. From the whole Doctrine of the Sacrament, learn, How precious should a Sacrament be to us! It is a *Sealed Deed* to make over the Blessings of the *New Covenant* to us, [Justification, Sanctification, Glory.] A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to another: So these Elements in the Sacrament of Bread and Wine, tho in themselves of no great value, yet being consecrated to be Seals to Confirm the Covenant of Grace to us, so they are of more value than all the Riches of the *Indies.*\n\n*Vse* II. The Sacrament being such an Holy Mystery, let us come to this *Holy Mystery* with *Holy Hearts.* There’s no receiving a crucify’d Christ but into a consecrated Heart. Christ in his Conception lay in a pure Virgins Womb, and at his Death his Body was wrapped in clean Linnen, and put in a new Virgin-Tomb never yet defiled with Rottenness. If Christ would not lie in an unclean Grave, sure he will not be received into an unclean Heart. *Isa.* 52.11. *Be ye clean that bear the Vessels of the Lord.* If they who did carry the Vessels of the Lord were to be holy, then they who are to be the Vessels of the Lord, and are to hold Christ’s Body and Blood, ought to be holy.\n\n*Vse* III. *Consolation.* Christ’s Body and Blood in the Sacrament is a most *Sovereign Elixir,* or Comfort to a distressed Soul. Christ having poured out his Blood, now God’s Justice is fully satisfied. There is in the Death of Christ enough to answer *all Doubts.* What if Sin is the Poyson, here is the Flesh of Christ an Antidote against it? What if Sin be red as Scarlet, is not Christ’s Blood of a deeper Colour, and can wash away Sin? If Satan strikes us with his Darts of Temptation, here is a precious Balm comes out of Christ’s Wounds to heal us, *Isa.* 53.5. What, tho we feed upon the Bread of Affliction, as long as in the Sacrament we feed upon the Bread of Life? So that Christ received aright Sacramentally, is an universal Medicine for the healing, and an universal Cordial for the cheering of our distressed Souls.\n\n[^1]: Aug.\n[^2]: Crede & manducasti. Aug."},{"number":91,"title":"Of PRAYER","part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[],"text":"III. *The Benefits of our Redemption are applyed to us by Prayer.*\n\n*Psalm 109.4.* But I give my self to Prayer.\n\nI shall not expatiate upon Prayer at large, being to speak more fully to it in the Lords Prayer. But to the words,\n\n*I give my self to Prayer.* It is one thing to Pray, and another thing to be given to Prayer. He who prays frequently is said to be given to Prayer; as he who often distributes Almes, is said to be given to Charity. Prayer is a glorious Ordinance, it is the Souls trading with Heaven. God comes down to us by his Spirit, and we go up to him by Prayer.\n\nQuest. 1. *What Prayer is?*\n\n*Answ.* It is an offering up of our desires to God, for things agreeable to his Will, in the Name of Christ.\n\n1\\. Prayer is an offering up of our Desires]: Therefore it is called a making known of our Requests, *Phil.* 4.6. In Prayer we come as humble Petitioners, begging to have our Suit granted.\n\n2\\. ’Tis offering up our Desires to God.] Prayer is not to be made to any but God. The Papists pray to Saints and Angels, but they know not our grievances. *Isa.* 63.16. *Abraham is ignorant of us.* And all Angel-worship is forbidden; *Col.* 2.18, 19. We must not pray to any but whom we may believe in; *Rom.* 10.14. *How shall they call upon him in whom they have not believed?* But we cannot believe in an Angel, therefore we must not pray to him.\n\nQuest. *Why must Prayer be made only to God?*\n\n*Resp* 1. Because he only hears Prayer. *Psal.* 65.2. *O thou that hearest Prayer.* Hereby God is known to be the true God, in that he hears Prayer. 1 *Kin.* 18.37. *Hear me, O Lord, hear me, that the people may know that thou art the Lord God.*\n\n2\\. Because God only can help We may look to second Causes, and cry as the Woman did, 2 *Kings* 6.26. *Help my lord, O king. And he said, if the Lord do not help thee, whence shall I help thee?* If we are in outward distress God must send from Heaven and save; if we are in inward agonies, he only can pour in the Oyl of Joy, therefore Prayer is to be made to him only.\n\n3\\. For things agreeable to his Will. When we pray for outward things, for Riches or Children, perhaps God sees these things are not good for us; our Prayers must comport with Gods Will. We may pray absolutely for Grace; *For this is the will of God, our Sanctification.* 1 *Thess.* 4.3. There might be no *strange incense* offered. *Exod.* 30 9. When we pray for things which are not agreeable to Gods Will, it is offering strange Incense.\n\n4\\. In the Name of Christ. To pray in the Name of Christ is not only to mention Christs Name in Prayer, but to pray in the hope and confidence of Christs Merit. 1 *Sam.* 7.9. *Samuel took a sucking Lamb and offered it, &c.* We must carry the Lamb Christ in the arms of our Faith, and so we prevail in Prayer. When *Vzziah* would offer Incense without a Priest, God was angry and struck him with Leprosie. 2 *Chron.* 26.16. When we do not pray in Christs Name, in the hope of his Mediation, we offer up Incense without a Priest, and what can we expect but to meet with rebukes, and to have God answer us by terrible things.\n\nQuest. 2. *What are the parts of Prayer?*\n\n*Answ.* 1. There is the Confessory part, which is the acknowledging of Sin. 2. The Supplicatory part, when we either deprecate and pray against some evil, or request the obtaining of some good. 3. The Gratulatory part, when we give thanks for Mercies received, which is the most excellent part of Prayer. In Petition we act like Men, in giving of Thanks we act like Angels.\n\nQuest. 3. *What are the several sorts of Prayer?*\n\n*Resp.* 1. There is Mental Prayer, in the Mind, 1 *Sam.* 1.13. 2. Vocal, *Psalm* 77.1. 3. Ejaculatory, which is a sudden and short elevation of the heart to God. *Neh.* 2.4. *So I prayed to the God of Heaven.* 4. Conceiv’d Prayer; when we pray for those things which God puts into our heart. *Rom.* 8.26. *The Spirit helps us with sighs and groans.* Both the expressions of the tongue so far as they are right, and the impressions of the heart are from the Spirit. 5. Prescribed Prayer: Our Saviour hath set us a pattern of Prayer. God prescribed a set Form of Blessing for the Priests▪ *Numb.* 6.23. 6. Publick Prayer; when we pray in the audience of others. Prayer is more powerful when many joyn and unite their forces. *Vis unita fortior: Matth.* 18.19. 7. Private Prayer; when we pray by our selves. *Mat.* 6.6. *Enter into thy closet.*\n\nQuest. 4. *What is that Prayer which is most like to prevail with God?*\n\n*Resp.* When Prayer is rightly qualified. That is a good Medicine which hath the right ingredients. That Prayer is good, and is most like to prevail with God, which hath these seven ingredients in it:\n\n1\\. Prayer must be mixed with Faith; *Jam.* 1.6. *But let him pray in faith.* Believe God hears and will in his due time grant: Believe Gods Love and Truth. Believe that he is Love, therefore will not deny you; believe that he is Truth, therefore will not deny himself: *Faith sets God a work.* Faith is to Prayer as the Feather is to the Arrow. Faith feathers the arrow of Prayer, and makes it fly swifter, and pierce the Throne of Grace. Prayer that is faithless is fruitless.\n\n2\\. A melting Prayer; *Psal.* 51.17. *The sacrifices of God are a broken heart:* The incense was to be beaten, to typifie the breaking of the heart in prayer. O saith a Christian, I cannot pray with such gifts and elocution as others; as *Moses* said, *I am not eloquent*: But canst thou weep? Doth thy Heart melt in Prayer? Weeping prayer prevails. Tears drop as pearls from the eye. *Jacob wept and made supplication, and had power over the Angel. Hos.* 12.4.\n\n3\\. Prayer must be fired with zeal and fervency: *Jam.* 5.16. *Effectual fervent Prayer prevails much.* Cold Prayers like cold Suitors never speed. Prayer without fervency, is like a Sacrifice without Fire. Prayer is called a *pouring out of the Soul,* 1 *Sam.* 1.15. to signifie vehemency. Formality starves prayer. Prayer is compared to Incense; *Psal.* 141.2. *Let my prayer be set forth as incense.* Hot Coals were to be put to the Incense to make it odoriferous and fragrant; fervency of Affection is like Coals put to the Incense, it makes prayer ascend as a sweet perfume. Christ prayed with strong cryes; *Heb.* 5.7. *Clamor iste penetrat nubes.* Luther. Fervent prayer, like a petard set against Heaven gates, makes them fly open. To cause holy fervour and ardency of Soul in prayer, consider; 1. Prayer without fervency is no prayer; it is speaking not praying. Lifeless prayer is no more prayer, than the picture of a Man is a Man. One may say as *Pharaoh, Gen.* 41. *I have dreamed a dream:* It is dreaming not praying. *Affectus operi nomen imponit.* Ambr. Life and fervency baptizeth a Duty, and gives it a name. 2. Consider in what need we stand of those things which we ask in prayer. We come to ask the favour of God, and if we have not his love all we enjoy is cursed to us. We pray that our Souls may be washed in Christs Blood, and if he wash us not we have *no part in him, John* 13.8. When will we be earnest if not when we are praying for the life of our Souls. 3. It is only fervent prayer hath the promise of Mercy affixed to it; *Jer.* 29.14. *Then shall ye find me when ye search for me with all your heart.* ’Tis dead praying without a promise; and the promise is made only to ardency. The *Aediles* among the *Romans* had their doors always standing open, that all who had petitions might have free access to them. Gods heart is ever open to fervent prayer.\n\n4\\. Prayer must be sincere. Sincerity is the Silver-thread, which must run through the whole Duties of Religion. Sincerity in prayer is when we have gracious holy ends in prayer. Our prayer is not so much for Temporal Mercies as Spiritual. We send out our prayer as a Merchant sends out his Ship, that we may have large returns of Spiritual Blessings: Our aim in prayer is, that our Heart may be more holy, that we may have more Communion with God. Our design is that by prayer we may encrease the stock of Grace. Prayer which wants a good aim, wants a good issue.\n\n5\\. Prayer that will prevail with God must have *fixation of mind: Psal.* 57.7. *O God my heart is fixed.* Since the fall the mind is like Quick-silver which will not fix; it hath *principium motus* but *non quietis*: The thoughts will be roving and dancing up and down in prayer: Just as if a Man that is travelling to such a place should turn out of the road, and wander he knows not whither. In prayer we are travelling to the Throne of Grace, but how often do we by vain cogitations turn out of the road, which is rather wandring than praying.\n\nQuest. *But how shall we cure these vain impertinent thoughts, which do so distract us in Prayer, and we may fear hinder the acceptance.*\n\n*Answ.* 1. Be very apprehensive in Prayer of the infiniteness of Gods Majesty and Purity. Gods eye is upon us in Prayer, and we may say as *David, Psal.* 56.8. *Thou tellest my wandrings*: The thoughts of this would make us *hoc agere,* mind the Duty we are about. If a Man were to deliver a petition to an Earthly Prince, would he at that time be playing with a feather? Set your selves when you pray as in Gods presence: Could you but look through the key-hole of Heaven, and see how devout and intent the Angels are in their worshipping God, sure you would be ready to blush at your vain thoughts and wild impertinencies in Prayer.\n\n2\\. If you would keep your Mind fixed in prayer, keep your Eye fixed; *Psalm* 123.1. *Vnto thee lift I up mine eyes, O thou that dwellest in the Heavens.* Much vanity comes in at the eye. When the eye wanders in prayer the heart wanders. To think to keep the heart fixed in Prayer, and yet let the eye gaze, is as if one should think to keep his house safe, yet let the windows be open.\n\n3\\. If you would have your thoughts fixed in Prayer, get more love to God. Love 〈◊〉 a great fixer of the thoughts. He who is in love cannot keep his thoughts off the Object. He who loves the World his thoughts run undisturbedly upon the World. Did we love God more our minds would be more intent upon him in Prayer. Were there more delight in Duty there would be less distraction.\n\n4\\. Implore the help of Gods Spirit to fix our minds, and make them intent and serious in Prayer. The Ship without a Pilot rather floats than sails: that our thoughts do not float up and down in Prayer we need the Blessed Spirit to be our pilot to steer us; only Gods Spirit can bound the thoughts. A shaking Hand may as well write a line steadily, as we can keep our Hearts fixed in Prayer without the Spirit of God.\n\n5\\. Make holy thoughts familiar to you in your ordinary course of Life. *David* was oft musing on God; *Psal.* 139.18. *When I awake I am still with thee.* He who gives himself liberty to have vain thoughts out of Prayer, will scarce have other thoughts in Prayer.\n\n6 If you would keep your Mind fixed on God, watch your Hearts; not only watch them after prayer, but in prayer. The Heart will be apt to give you the slip, and have a thousand vagaries in prayer. We read of *Angels ascending and descending on* Jacobs *Ladder:* So in Prayer, you shall find your Hearts ascending to Heaven, and in a moment descending upon Earthly Objects: O Christians, watch your Hearts in prayer. What a shame is it to think, that when we are speaking to God in prayer, our Hearts should be in the Fields, or in our Compting house, or one way or other running upon the Devils errand.\n\n7\\. Labour for more degrees of Grace. The more Ballast the Ship hath the better it sails; so the more the Heart is ballasted with Grace, the steadier it will sail to Heaven in Prayer.\n\n6\\. Prayer that is likely to prevail with God must be Argumentative: God loves to have us plead with him and use Arguments in Prayer; see how many Arguments *Jacob* used in Prayer; *Gen.* 32.11. *Deliver me I pray thee from the hand of my Brother.* The Arguments he useth are, 1. From Gods Command, *ver.* 9. *Thou saidst to me; return to thy Country:* As if he had said, I did not take this Journey of my own head, but by thy direction, therefore thou canst not but in honour protect me: And he useth another Argument; *ver.* 12. *Thou saidst I will surely do thee good.* Lord, wilt thou go back from thy own promise? Thus he was Argumentative in Prayer, and he got not only a new Blessing, but a new Name; *ver.* 28. *Thy name shall no more be called Jacob but Israel; for as a Prince hast thou had power with God and prevailed.* God loves to be overcome with strength of Argument. Thus when we come to God in prayer for Grace be Argumentative; Lord, thou callest thy self the God of all grace, and whither should we go with our Vessel but to the Fountain: Lord, thy grace may be imparted yet not impaired: Hath not Christ purchased grace for poor indigent Creatures? Every dram of Grace cost a drop of Blood. Shall Christ dye to purchase Grace for us, and shall not we have the Fruit of his purchase? Lord it is thy delight to milk out the Breast of Mercy and Grace, and wilt thou abridge thy self of thy own delight? Thou hast promised to give thy Spirit to implant grace. Can truth lye? can faithfulness deceive? God loves thus to be overcome with Arguments in prayer.\n\n7\\. Prayer that would prevail with God must be joined with reformation: *Job* 11.13. *If thou stretch out thy hands towards him; if iniquity be in thy hand, put it far away from thee.* Sin lived in makes the heart hard and Gods ear deaf. ’Tis foolish to pray against Sin, and then Sin against prayer. Sin fly-blows our prayer; *Psal.* 66.18. *If I regard iniquity in my heart, the Lord will not hear me.* The Load-stone loseth its vertue when bespread with garlick; so doth prayer when polluted with sin. The Incense of Prayer must be offered upon the Altar of an holy Heart.\n\nThus you see what is that Prayer which is most likely to prevail with God.\n\n*VSE* I. It reproves, 1. Such as pray not at all; ’tis made the note of a reprobate, he calls not upon God, *Psalm* 144. Doth he think to have an Alms who never asks it? Do they think to have Mercy from God who never seek it? Then God should be friend them more than he did his own Son. *Heb.* 5.7. Christ offered up prayers with strong cryes. None of Gods Children are born dumb; *Galat.* 4.6. 2. It reproves such as have left off prayer, a sign they never felt the fruit and comfort of it: He that leaves off Prayer, a sign he leaves off to fear God; *Job* 15.4. *Thou castest off fear, and restrainest prayer before God.* A Man that hath left of prayer is fit for any wickedness. When *Saul* had given over enquiring after God, then he went to the Witch of *Endor.*\n\n*VSE* II. Of *Exhortation*: Be persons given to prayer, I give my self (saith *David*) to prayer. Pray for pardon and purity; Prayer is the golden Key that opens Heaven. The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer. All the benefits of Christs Redemption are handed over to us by prayer.\n\nObject. *But I have prayed a long time for Mercy, and have no answer? Psal.* 69.3. I am weary of crying?\n\n*Answ.* 1. God may hear us when we do not hear from him; assoon as Prayer is made God hears it, though he doth not presently answer. A Friend may receive our Letter, though he doth not presently send us an answer of it. 2. God may delay prayer, and yet not deny.\n\nQuest. *But why doth God delay an answer of Prayer?*\n\n*Resp.* 1. Because he loves to hear the voice of Prayer; *Prov.* 15.8. *The prayer of the upright is his delight.* You let the Musician play a great while ere you throw him down Money, because you love to hear his Musick. *Cant.* 2.14. 2. God may delay Prayer, when he will not deny, that he may humble us: perhaps God hath spoke to us a long time in his Word to leave such Sins, but we would not hear him, therefore he lets us speak to him in Prayer, and seems not to hear us. 3. God may delay Prayer when he will not deny, because he sees we are not yet fit for the Mercy: perhaps we pray for deliverance, we are not fit for it; our scum is not boil’d away: We would have God swift to deliver, and we are slow to repent. 4. God may delay prayer, when he will not deny, that the Mercy we pray for may be the more prized, and may be sweeter when it comes: The longer the Merchants Ships stay abroad, the more he rejoyceth when they come home laden with Spices and Jewels; therefore be not discouraged, but follow God with prayer; though God may delay, he will not deny.[^1] Prayer *vincit invincibilem,* it overcomes the Omnipotent: *Hos.* 12.4. The *Tymans* tyed fast their God *Hercules* with a golden Chain that he should not remove: The Lord was held by *Moses* prayer as with a golden Chain, *Exod.* 32.10. *Let me alone*: Why what did *Moses,* he only prayed. Prayer ushers in Mercy. Be thy case never so sad, if thou canst but pray thou needst not fear, *Psal.* 10.17. therefore give thy self to prayer.\n\n[^1]: Luther."},{"number":92,"title":"Our FATHER","part":null,"questions":[99,100],"paragraphs":[],"clauses":[],"items":[],"text":"Having (through the good providence of God) gone over the chief Grounds and Fundamentals of Religion, and enlarged upon the Decalogue or Ten Commandments, I shall now at the close, speak something upon the Lords Prayer.\n\n*MATTH. vi.9.* After this manner therefore pray ye, Our Father which art in Heaven, Hallowed, *&c.*\n\nIn this Scripture are two things observable.\n\nI. The Introduction to the Prayer. II. The Prayer it self, which consists of three parts. 1. A Preface. 2. Petitions 3. The Conclusion.\n\nI. The Introduction to the Lords Prayer, *sic orate vos, After this manner pray ye.*] Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer. The Ten Commandments are the rule of our Life, the Creed is the summe of our Faith, and the Lords Prayer is the pattern of our Prayer: As God did prescribe *Moses* a pattern of the Tabernacle, *Exod.* 25.9. so Christ hath here prescribed us a pattern of Prayer. *After this manner pray ye, &c.* The meaning is, let this be the Rule and Model according to which ye frame your prayers; *Ad hanc regulam preces nostras exigere necesse est.* Not that we are tied to the words of the Lords-prayer:[^1] Christ saith not *after these words, pray ye,* but *after this manner*; that is, let all your petitions agree and symbolize with the things contained in the Lords prayer; and indeed well may we make all our prayers consonant and agreeable to this prayer, it being a most exact prayer. *Tertullian* calls it *breviarium totius Evangelii,* a breviary and compendium of the Gospel: It is like an heap of massy gold. The exactness of this prayer appears, 1. In the Dignity of the Author: A piece of work hath commendation from the Artificer; and this prayer hath commendation from the Author; it is the *Lords Prayer.* As the Law Moral was written with the Finger of God, so this prayer was drop’d from the Lips of the Son of God. *Non vox Hominem sonat, est Deus.* 2. The exactness of this prayer appears in the excellency of the matter. I may say of this prayer, *It is as silver tryed in a furnace, purified seven times; Psal.* 12.6. Never was there prayer so admirably and curiously composed as this. As *Solomons* Song for its Excellency is called the *Song of Songs*; so may this well be called the prayer of prayers. The matter of it is admirable; 1. For its *Succinctness,* ’tis short and pithy, 〈 in non-Latin alphabet 〉, *multum in parvo,* a great deal said in a few words. It requires more Art to draw the two Globes curiously in a little Map. This short Prayer is a System or Body of Divinity. 2. Its *Clearness.* This prayer is plain and intelligible to every capacity: Clearness is the grace of Speech. 3. Its *Compleatness.* This prayer contains in it the chief things that we have to ask, or God hath to bestow.\n\n*VSE.* Let us have a great esteem of the Lords prayer; let it be the model and pattern of all our prayers: There is a double benefit ariseth from framing our petitions suitable to the Lords prayer. 1. Hereby Error in prayer is prevented: ’Tis not easie to write wrong Copy; we cannot easily err having our pattern before us. 2. Hereby Mercies requested are obtained; for the Apostle assures us God will hear us when we pray *according to his Will,* 1 *John* 5.14. and sure we pray according to his Will, when we pray according to his pattern he hath set us. So much for the Introduction to the Lords prayer, *After this manner pray ye.*\n\nII. The Prayer it self, which consists of three parts.\n\n1\\. A Preface. 2. Petitions. 3. The Conclusion.\n\n1\\. The Preface to the prayer: 1. *Our Father,* 2. *Which art in Heaven.* To begin with the first words of the Preface.\n\n(1.) *Our Father.*] Father is sometimes taken personally; *John* 14.28. *My Father is greater than I*: But Father in the Text is taken essentially for the whole Deity. This Title, Father, teacheth us to whom we must address our selves in prayer, *to God alone.* Here is no such thing in the Lords prayer, as, O ye Saints or Angels that are in Heaven hear us, but our Father which art in Heaven.\n\nQuest. *In what order must we direct our Prayers to God? Here is only the Father named, may not we direct our Prayers to the Son and Holy Ghost?*\n\n*Answ.* Though the Father only be named in the Lords prayer, yet the other two persons are not hereby excluded: The Father is mentioned because he is first in order, but the Son and Holy Ghost are included, because they are the same in Essence: As all the three persons subsist in one Godhead, so in our prayers, though we name but one person, we must pray to all. To come then more closely to the first words of the Preface, [*Our Father*]. Princes on Earth give themselves Titles expressing their Greatness, as *High and Mighty*: God might have done so, and expressed himself thus, *Our King of Glory, Our Judge,* but he gives himself another Title, *Our Father,* an expression of Love and Condescension. God that he might encourage us to pray to him, represents himself under this sweet notion of a *Father, Our Father. Dulce nomen Patris:* The Name *Jehovah* carries Majesty in it; the Name Father carries Mercy in it.\n\nQuest. 1. *In what sense is God a Father?*\n\n*Resp.* 1. By Creation; it is he that hath made us; *Acts* 17.28. 〈 in non-Latin alphabet 〉, we are his Off-spring, *Mal.* 2.10. *Have we not all one Father?* Hath not one God Created us? But there is little comfort in this; for so God is Father to the Devils by Creation, but he that made them will not save them.\n\n2\\. God is a Father by Election, having chosen a certain number to be his Children, whom he will entail Heaven upon; *Eph.* 1.4. 〈 in non-Latin alphabet 〉, *He hath chosen us in him.*\n\n3\\. God is a Father by special Grace; he consecrates the elect by his Spirit, and infuseth a supernatural principle of Holiness, therefore they are said to be born of God, 1 *John* 3.9. Such only as are sanctified can say, *Our Father which art in Heaven.*\n\nQuest. 2. *What is the difference between God being the Father of Christ, and the Father of the Elect?*\n\n*Resp.* God is the Father of Christ in a more glorious transcendent manner. Christ hath the primo-geniture; he is the eldest Son, a Son by eternal generation: *Prov.* 8.23. *I was set up from everlasting, from the beginning, or ever the earth was.* Isa. 53.8. *Who shall declare his generation?* Christ is a Son to the Father, yet so, as he is of the same Nature with the Father, having all the incommunicable properties of the Godhead belonging to him: But we are Sons of God by Adoption and Grace; *Gal.* 4.5. *That we might receive the adoption of Sons.*\n\nQuest. 3. *What is that which makes God our Father?*\n\n*Resp.* Faith: *Gal.* 3.26. *Ye are all the children of God by faith in Christ Jesus.* An Unbeliever may call God his Creator, and his Judge, but not his Father. Faith doth legitimate us, and make us of the Blood-Royal of Heaven: *Ye are the children of God by faith.* Baptism makes us Church-Members, but Faith makes us Children. Without Faith the Devil can show as good a Coat of Arms as we.\n\nQuest. 4. *How doth Faith make God to be our Father?*\n\n*Resp.* As Faith is an uniting Grace; by Faith we have Coalition and Union with Christ, and so the Kindred comes in; being united to Christ the Natural Son, we become Adopted Sons: God is the Father of Christ; Faith makes us Christs Brethren, *Heb.* 2.11. and so God comes to be our Father.\n\nQuest. 5. *Wherein doth it appear that God is the best Father?*\n\n*Resp.* 1. In that he is most Antient; *Dan.* 7.9. *The antient of dayes did sit:* A figurative representation of God who was before all time. This may cause Veneration.\n\n2\\. God is the best Father, because he is perfect; *Matth.* 5.48. *Your Father which is in Heaven is perfect.* He is perfectly good: Earthly Fathers are subject to infirmities: *Elias* (though a Prophet) *was a man of like passions. Jam.* 5.17. but God is perfectly good: All the perfection we can arrive at in this Life is sincerity; we may a little resemble God, but not equal him: He is infinitely perfect.\n\n3\\. God is the best Father in respect of Wisdom; 1 *Tim.* 1.17. *The only wise God.* He hath a perfect Idea of Wisdom in himself: He knows the fittest Mediums to bring about his own designs; the Angels light at his Lamp. In particular, this is one branch of his Wisdom, that he knows what is best for us: An Earthly Parent knows not in some intricate cases how to advise his Child, or what may be best for him to do; but God is a most wise Father; he knows what is best for us; he knows when Comfort is best for us; he keeps his Cordials for fainting; 2 *Cor.* 7.6. *God who comforteth them that are cast down*: He knows when affliction is best for us, and when it is fit to give a bitter potion: 1 *Pet.* 1.6. *If need be, ye are in heaviness.* He is the only wise God; he knows how to make evil things work for good to his Children, *Rom.* 8:28. he can make a soveraign treacle of poyson: Thus he is the best Father for Wisdom.\n\n4\\. He is the best Father because most loving; 1 *John* 4.16. *God is love.* He who causeth bowels of affection in others, must needs have more bowels himself; *quod efficit tale:* The Affections in Parents are but Marble and Adamant in comparison of Gods Love to his Children, he gives them the cream of his Love, electing Love, saving Love; *Zeph.* 3.17. *He will rejoyce over thee with joy; he will rest in his love, he will joy over thee with singing*: No Father like God for Love; if thou art his Child, thou canst not love thy own Soul, so intirely as he loves thee.\n\n5\\. God is the best Father for Riches; God hath land enough to give to all his Children, he hath *unsearchable riches, Eph.* 3.8. He gives the hidden Manna, the Tree of Life, Rivers of Joy, Gates of Pearl: Who ever saw gates of Pearl? God hath treasures that cannot be emptied, pleasures that cannot be ended. Earthly Fathers if they should be ever giving, they would have nothing left to give: God is ever giving to his Children, yet hath not the less; his Riches are imparted, not impaired. Like the Sun that still shines, yet hath not the less light. He cannot be poor who is infinite. Thus God is the best Father, he gives more to his Children than any Father, or Prince can bestow.\n\n6\\. God is the best Father, because he can reform his Children. A Father when his Son takes bad courses, knows not how to make him better, but God knows how to make the Children of the Election better; he can change their Hearts. When *Paul* was breathing out persecution against the Saints, God soon altered his course and set him a praying; *Acts* 9.11. *Behold he prayeth.* None of those who belong to the Election are so rough cast and unhewen but God can polish them with his Grace, and make them fit for the Inheritance.\n\n7\\. God is the best Father because he never dyes, 1 *Tim.* 6 16. *Who only hath immortality.* Earthly Fathers dye, and their Children are exposed to many injuries, but God lives for ever; *Rev.* 1.8. *I am Alpha and Omega, the beginning and the last.* Gods Crown hath no Successors.\n\nQuest. 6. *Wherein lies the Dignity of such as have God for their Father?*\n\n*Resp.* They have greater Honour then is confer’d on the Princes of the Earth; They are precious in Gods esteem; *Isa.* 43.4. *Since thou wast precious in my eyes, thou hast been honourable*; the wicked are dross, *Psal.* 119.119. and chaff, *Psal.* 1.4. but God numbers his Children among his Jewels, *Mal.* 3.17. he writes all his Childrens names in the Book of Life, *Phil.* 4.3. *Whose names are in the book of life.* Among the *Romans* the Names of their Senators were written down in a Book, *Patres conscripti*; God enrolls the names of his Children, and will not blot their names out of the Register: *Rev.* 3.5. *I will not blot his name out of the book of life.* God will not be ashamed of his Children; *Heb.* 11.16. *God is not ashamed to be called your God.* One might think it were something below God, and he might disdain to Father such Children as are Dust and Sin mingled, but he is not ashamed to be called our God; and that we may see he is not ashamed of his Children, he writes his own Name upon them; *Rev.* 3.12. *I will write upon him the name of my God*; that is, I will openly acknowledge him before all the Angels to be my Child. I will write my Name upon him, as the Son bears his Fathers name: What an honour and dignity is this.\n\n2\\. God confers honourable Titles upon his Children: 1. He calls them the excellent of the earth, *Psal.* 16.2. or the magnificent, as *Junius* renders it. They must needs be excellent who are *e Regio Sanguine nati,* of the Blood-Royal of Heaven; they are the Spiritual Phenixes of the World, the glory of the Creation. God calls his Children his glory; *Isa.* 46.13. *Israel my glory.* God honours his Children with the Title of Kings, *Rev.* 1.6. *And hath made us Kings.* All Gods Children are Kings: though they have not Earthly Kingdoms, yet, 1. They carry a Kingdom about them, *Luke* 17.21. *The kingdom of God is within you*: Grace is a Kingdom set up in the hearts of Gods Children. They are Kings to rule over their Sins: to bind those kings in chains. *Psal.* 149.8. 2. They are like Kings, they have their *insignia Regalia,* their ensigns of Royalty and Majesty. 1. They have their Crown: In this Life they are Kings in a disguise: They are not known, therefore they are exposed to poverty and reproach; they are Kings in a disguise: 1 *John* 3.2. *Now we are the Sons of God, and it doth not appear what we shall be.* Why what shall we be? Every Son of God shall have his Crown of Glory, 1 *Pet.* 5.4. and white Robes, *Rev.* 6.11. *Robes* signifie Dignity, and *white,* signifies Sanctity.\n\n3\\. This is their honour who have God for their Father, they are all Heirs; the youngest Son is an Heir. 1. Gods Children are heirs to the things of this Life: God being their Father they have the best title to earthly things, they have a sanctified right to them, though they have often the least share, yet they have the best right, and they have a Blessing with what they have; *i. e.* Gods Love and Favour. Others may have more of the Venison, but Gods Children have more of the Blessing: Thus they are Heirs to the things of this Life. 2 They are Heirs to the other World: *Heirs of Salvation, Heb.* 1.14. 〈 in non-Latin alphabet 〉, *Joint-heirs with Christ; Rom.* 8.17. They go sharers with Christ in glory. Among Men commonly the eldest Son carries away all, but Gods Children are all Joint-heirs with Christ, they have a copartnership with him in his Riches. Hath Christ a place in the Celestial Mansions, so have the Saints; *John* 14.2. *In my Fathers house are many mansions, I go to prepare a place for you▪* Hath he his Fathers Love, so have they; *Psal.* 146.8. *John* 17.26. *That the love wherewith thou hast loved me may be in them.* Doth Christ sit upon a Throne, so do Gods Children; *Rev.* 3.21. What an high honour is this?\n\n4\\. God makes his Children equal in honour to the Angels, *Luke* 20.36. *They are 〈 in non-Latin alphabet 〉 equal to the Angels:* nay, those Saints who have God for their Father, are in some sense superiour to the Angels; for Jesus Christ having taken our Nature, *Naturam nostram nobilitavit,*[^2] hath enobled and honoured it above the Angelical. *Heb.* 2.16. God hath made his Children by Adoption, nearer to himself than the Angels. The Angels are the Friends of Christ, Believers are the Members of Christ, and this honour have all the Saints. Thus you see the Dignity of such as have God for their Father. What a comfort is this to Gods Children, who are here despised and loaded with calumnies and invectives, 1 *Cor.* 4.14. *We are made as the filth of the world, &c.* But God will put Honour upon his Children at the last day, and crown them with Immortal Bliss, to the envy of their Adversaries.\n\nQuest. 7. *How we may know that God is our Father? All cannot say* Our Father: *The* Jewes *boasted that God was their Father*; John 8.36. We have one Father, even God. *Christ tells them their pedigree,* ver. 44. Ye are of your Father the Devil. *They who are of Satanical Spirits, and make use of their power to beat down the power of Godliness, cannot say God is their Father, they may say,* Our Father which art in Hell. *Well then, how may we know that God is our Father?*\n\n*Resp.* 1. By having a Filial disposition. This is in four things▪ 1. To melt in tears for Sin: A Child weeps for offending his Father. When Christ looked on *Peter,* and he remembred his Sin in denying Christ, he fell a weeping. *Clemens Alexandrinus* reports of *Peter,* he never heard a Cock crow but he wept. This is a sign God is our Father: When the heart of stone is taken away, and there is a gracious thaw in the heart, it melts in tears for Sin; and he who hath a Child-like heart mourns for Sin in a Spiritual manner, as it is Sin: He grieves for it, 1. As it is an Act of Pollution. Sin deflours the Virgin-Soul; it defaceth Gods Image; it turns beauty into deformity; ’tis called the *plague of the heart,* 1 *Kings* 8.38. It is the spirits of evil distilled. A Child of God mourns for the defilement of Sin; Sin hath a blacker aspect than Hell. 2. He who hath a Child-like heart grieves for Sin, as ’tis an Act of Enmity. Sin is diametrically opposite to God: It is called a walking contrary to God; *Lev.* 26.40. *If they shall confess their iniquity, and that they have walked contrary to me.* Sin doth all it can to spight God: If God be of one mind, Sin will be of another. Sin would not only unthrone God, but it strikes at his very Being; if Sin could help it God should be no longer God. A Child-like heart grieves for this, O saith he, that I should have so much enmity in me, that my Will should be no more subdued to the Will of my Heavenly Father, this springs a leak of godly sorrow. 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude. Sin is an abuse of Gods Love; it is a taking the Jewels of Gods Mercies and making use of them to sin. God hath done more for his Children than others; he hath planted his grace, and given them some intimations of his favour, and to sin against kindness, dyes a sin in grain, and makes it Crimson: Like *Absalom,* as soon as his Father kissed him and took him into favour, plotted Treason against him. Nothing so melts a Child-like heart in tears, as sins of unkindness; O that I should sin against the Blood of a Saviour, and the Bowels of a Father: I condemn ingratitude in my Child, yet I am guilty of ingratitude against my Heavenly Father: This opens a vein of godly sorrow, and makes the heart bleed afresh; certainly this evidenceth God to be our Father, when he hath given us this Child-like frame of heart, to weep for sin as it is sin, an act of Pollution, Enmity, Ingratitude. A wicked Man may mourn for the bitter Fruit of Sin, but only a Child of God can grieve for the odious Nature of Sin. 2. A Filial (or Child-like) disposition is to be full of sympathy▪ We lay to heart the dishonours reflected upon our Heavenly Father, when we see Gods Worship adulterated, his Truth mingled with the poyson of Errour, it is as a Sword in our Bones to see Gods Glory suffer; *Psal.* 119.158. *I beheld the transgressors and was grieved. Homer* describing *Agamemnons* grief when he was forced to sacrifice his Daughter *Iphigenia,* brings in all his Friends weeping and condoling with him; so when God is dishonoured, we sympathize, and are as it were clad in mourning. A Child that hath any good Nature, is cut to the heart to hear his Father reproached. An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself. 3. A Filial disposition is to love our Heavenly Father: He is unnatural that doth not love his Father. God who is crown’d with excellency, is the proper object of delight, and every true Child of God saith as *Peter, Lord thou knowest that I love thee*: But who will not say he loves God? If ours be a true genuine love to our Heavenly Father, it may be known, 1. By the effects. 1. Then we have an holy fear: There is a fear which ariseth from love to God; that is, we fear the loss of the visible tokens of Gods presence; 1 *Sam.* 4.13. *Elies heart trembled for the Ark.* It is not said his heart trembled for his two Sons, *Hophni* and *Phinchas,* but his heart trembled for the Ark; because the Ark was the special sign of Gods Presence, and if that were taken the Glory was departed. He who loves his Heavenly Father, fears least the tokens of his Presence should be removed, least Profaneness should break in like a flood, least Popery should get head, and God should go from a people. The presence of God in his Ordinances is the glory and strength of a Nation. The *Trojans* had the Image of *Pallas,* and they had an opinion, that as long as that Image was preserved among them, they should never be conquered. So long as Gods presence is with a people so long they are safe. Every true Child of God fears least God should go, and the glory depart. Try by this whether we have a Filial disposition: Do we love God, and doth this love cause fear and jealousie? Are we afraid least we should lose Gods presence? Least the Sun of Righteousness remove out of our Horizon. Many are afraid least they should lose some of their Worldly profits, but not least they lose the presence of God. If they may have Peace and Trading they care not what becomes of the Ark of God. A true Child of God fears nothing so much as the loss of his Fathers presence: *Hos.* 9.12. *Wo to them when I depart from them.* 2. Love to our Heavenly Father is seen by loving his Day; *Isa.* 58.13. *If thou call the Sabbath a delight.* The Antients called this *Regina Dierum,* the Queen of Days. If we love our Father in Heaven we spend this day in Devotion, in Reading, Hearing, Meditating: On this day Manna falls double. God sanctified the Sabbath: He made all the other days in the Week, but he hath sanctified this day; this day he hath crown’d with a Blessing. 3. Love to our Heavenly Father is seen by loving his Children; 1 *John* 5.1. *Every one that loveth him that begat, loveth him also that is begotten of him.* If we love God, the more we see of God in any, the more we love them; we love them though they are poor: A Child loves to see his Fathers picture, though hung in a mean frame; we love the Children of our Father though they are persecuted; 2 *Tim.* 1.16. *Onesiphorus was not ashamed of my chain. Constantine* did kiss the hole of *Paphnusius*’s eye, because he suffered the loss of his eye for Christ. It appears they have no love to God, who have no love to his Children; they care not for their company; they have a secret disgust and antipathy against them. Hipocrites pretend great reverence to the Saints departed, they canonize dead Saints, but persecute living: I may say of these as the Apostle, *Heb.* 12.8. *They are bastards, not sons.* 4. Effect of love, if we love our Heavenly Father, then we will be Advocates for him, and stand up in the defence of his Truth. He who loves his Father will plead for him when he is traduced and wronged. He hath no Child-like heart, no love to God, who can hear Gods name dishonoured, and be silent. Doth Christ appear for us in Heaven, and are we afraid to appear for him on Earth? Such as dare not own God and Religion in times of danger, God will be ashamed to be called their God; it would be a reproach to him to have such Children as will not own him. 2. A Child-like love to God is known, as by the Effects, so by the Degree; it is a superiour love. We love our Father in Heaven above all other things; above Estate or Relations, as Oyl runs above the Water. *Psal.* 73.25. A Child of God seeing a super eminency of Goodness, and a constellation of all Beauties in God, he is carried out in love to him in the highest measure: As God gives his Children such a love as he doth not bestow upon the wicked, electing love; so Gods Children give God such a love as they bestow upon none else, adoring love; they give him the flower and spirits of their love; they love him with a love joyned with worship; this spiced Wine they keep only for their Father to drink of: *Cant.* 8.2. 4. A Child-like disposition is seen in honouring our Heavenly Father. *Mal.* 1.6. *A Son honoureth his Father.*\n\nQuest. *How 〈◊〉 show our honour to our Father in Heaven?*\n\n*Resp.* 1. By having a reverential awe of God upon us; *Lev.* 25.17. *Thou shalt fear thy God:* This reverential fear of God is when we dare do nothing that he hath forbidden in his Word; *Gen.* 39.9. *How can I do this great wickedness and sin against God?* It is the part of the honour a Son gives to his Father, he fears to displease him. 2. We show our honour to our Heavenly Father by doing all we can to exalt God, and make his Excellencies shine forth; though we cannot lift up God higher in Heaven, yet we may lift him higher in our hearts, and in the esteem of others. When we speak well of God, set forth his renown, display the trophies of his goodness, when we ascribe the glory of all we do to God, when we are the trumpeters of Gods praise; this is an honouring our Father in Heaven, and a certain sign of a Child-like heart: *Psal.* 50.23 *Whoso offereth praise glorifieth me.*\n\n2\\. We may know God is our Father by our resembling of him: The Child is his Fathers Picture, *Judg.* 8.18. *Each one resembled the children of a King*: Every Child of God resembles the King of Heaven; herein Gods adopting Children and Mans differ. A Man adopts one for his Son and Heir that doth not at all resemble him, but whosoever God adopts for his Child is like him; he not only bears his Heavenly Fathers Name, but Image, *Col.* 3.10. *And have put on the new man, which is renewed 〈 in non-Latin alphabet 〉 —after the image of him that created him.* He who hath God for his Father, resembles God in Holiness: Holiness is the glory of the Godhead, *Exod.* 15.11. The Holiness of God is the intrinsick Purity of his Essence. He who hath God for his Father, partakes of the Divine Nature; though not of the Divine Essence, yet of the Divine Likeness: As the Seal sets its print and likeness upon the Wax, so he who hath God for his Father, hath the print and effigies of his Holiness stamped upon him, *Psal.* 106.16. *Aaron the Saint of the Lord.* Wicked Men desire to be like God hereafter in glory, but do not affect to be like him here in grace; they give it out to the World that God is their Father, yet have nothing of God to be seen in them, they are unclean, they not only want his Image but hate it.\n\n3\\. We may know God is our Father by having his Spirit in us. 1. By having the intercession of the Spirit: ’Tis a Spirit of Prayer: *Gal.* 4.6. *Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.* Prayer is the Souls breathing it self into the bosom of its Heavenly Father. None of Gods Children are born dumb; *implet Spiritus sanctus organum suum, & tanquam Pila chordarum tangit Spiritus Dei corda sanctorum.* Prosper. *Acts* 9.11. *Behold he prayeth:* But it is not every Prayer evidenceth Gods Spirit in us. Such as have no grace may excel in gifts, and affect the hearts of others in Prayer, when their own hearts are not affected: As the Lute makes a sweet sound in the ears of others, but it self is not sensible; how therefore shall we know our Prayers are indited by Gods Spirit, and so he is our Father?\n\n*Resp.* 1. When they are not only Vocal but Mental; when there are not only gifts but groans; *Rom.* 8.26. The best Musick is in consort; the best Prayer is when the heart and tongue joyn together in consort.\n\n2\\. When they are zealous and fervent: *Jam.* 5.16. *The effectual fervent Prayer of a righteous man availeth much.* The eyes melt in Prayer, the heart burns: Fervency is to Prayer, as Fire to the Incense; it makes it ascend to Heaven as a sweet perfume.\n\n3\\. When Prayer hath Faith sprinkled in it: Prayer is the Key of Heaven, and Faith is the hand that turns it; *Rom.* 8.15. *We cry, Abba, Father. We cry,* there is fervency in Prayer: *Abba, Father,* there is Faith. Those Prayers suffer shipwrack which dash upon the rock of unbelief. Thus we may know God is our Father by having his Spirit praying in us: As Christ intercedes above, so the Spirit intercedes within. 2. By having the renewing of the Spirit, which is nothing else but Regeneration, which is called a being born of the Spirit, *John* 3.5. This regenerating work of the Spirit is a transformation, or change of Nature, *Rom.* 12.2. 〈 in non-Latin alphabet 〉, *Be ye transformed by the renewing of your mind.* He who is born of God hath a new heart: New, not for substance, but for qualities. The strings of a Viol may be the same, but the Tune is altered: Before this Regeneration, there are Spiritual Pangs, much heart-breaking for Sin. Regeneration is called a circumcising of the heart, *Col.* 2.11. In Circumcising there was pain in the flesh: so in this Spiritual Circumcision there is pain in the heart; there is much sorrow arising from the sense of guilt and wrath. The Jaylors trembling, *Acts* 16.30. was a pang in the new birth. Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption. This blessed work of Regeneration spreads over the whole Soul; it irradiates the Mind, it consecrates the Heart, and reforms the Life: Though Regeneration be but in part, it is in every part; 1 *Thess.* 5.23. Regeneration is the signature and engraving of the Holy Ghost upon the Soul. The new born Christian is bespangled with the Jewels of the 〈◊〉 which are the Angels glory: Regeneration is the spring of all true joy. At our first birth we come weeping into the World, but at our new birth there’s cause of rejoycing; for now God is our Father, and we are begotten to a lively hope of glory; 1 *Pet.* 1.3. We may try by this our relation to God. Hath a regenerating work of Gods Spirit passed upon our Souls? Are we made of another Spirit? Humble and Heavenly? This is a good sign of Son-ship, and we may say, *Our Father which art in Heaven.* 3. By having the conduct of the Spirit: We are led by the Spirit; *Rom.* 8.14. *As many as are led by the Spirit of God, they are the Sons of God.* Gods Spirit doth not only quicken us in our Regeneration, but leads us on till we come to the end of our Faith, Salvation. It is not enough the Child have Life, but he must be led every step by the Nurse. *Hos.* 11.3. *I taught Ephraim to go, taking them by their armes.* Their Armes, as the *Israelites* had the Cloud and Pillar of Fire to go before them, and be a guide to them; so Gods Spirit is a guide to go before us, and lead us into all truth, and counsel us in all our doubts, and influence us in all our actions: *Psalm* 73.24. *Thou shalt guide me by thy counsels.* None can call God Father but such as have the conduct of his Spirit. Try then what Spirit you are led by? Such as are led by a Spirit of Envy, Lust, Avarice, these are not led by the Spirit of God; it were blasphemy for them to call God Father: These are led by the Spirit of Satan, and may say *Our Father which art in Hell.* 4. By having the Witness of the Spirit; *Rom.* 8.16. *The Spirit it self beareth witness with our Spirit, that we are the Children of God.* This Witness of the Spirit, suggesting that God is our Father, is not a Vocal Witness, or Voice from Heaven: *The Spirit in the Word witnesseth*: The Spirit in the Word saith, he who is so qualified, who is an hater of Sin, and a lover of Holiness, is a Child of God, and God is his Father; if I can find such qualifications wrought, here is the Spirit witnessing with my Spirit, that I am a Child of God. Besides, we may carry it higher, the Spirit of God witnesseth to our Spirit by making more than ordinary impressions upon our hearts, and giving some secret hints and whispers that God hath purposes of Love to us: Here is a concurrent witness of the Spirit with Conscience, that we are Heirs of Heaven, and God is our Father: This Witness is better felt than expressed, this Witness scatters doubts and fears, silenceth temptations; but what shall one do that hath not this Witness of the Spirit? If we want the Witness of the Spirit, let us labour to find the Work of the Spirit; if we have not the Spirit testifying, labour to have it sanctifying, and that will be a support to us.\n\n4\\. If God be our Father we are of Peaceable Spirits: *Matth.* 5.9 *Blessed are the peace-makers, they shall be called the children of God.* Grace infuseth a sweet amicable disposition; it files off the ruggedness of Mens Spirits; it turns the Lion-like fierceness into a Lamb-like gentleness; *Isa.* 11.7. They who have God to be their Father, follow Peace as well as Holiness. God the Father is called *the God of Peace, Heb.* 13.20. God the Son, *the Prince of Peace, Isa.* 9.6. God the Holy Ghost is a *Spirit of Peace:* It is called *the unity of the Spirit in the bond of peace; Eph.* 4.3. The more peaceable the more like God. It is a bad sign God is not their Father; 1. Who are fierce and cruel, as if with *Romulus* they had sucked the Milk of a Wolf, *Rom.* 3.17. *The way of peace have they not known,* they sport in mischief; these are they who are of a persecuting Spirit, as *Maximinus, Dioclesian, Antiochus,* who (as *Eusebius*) took more tedious journeys, and run more hazards in vexing and persecuting the *Jewes,* than any of his Predecessors had done in getting of Victories: These Furies cannot call God *Father,* if they do, they will have as little comfort in saying *Father,* as *Dives* had in Hell, when he said, *Father Abraham, Luke* 16.24. 2. Who are makers of division; *Rom.* 16.17. *Mark them which cause divisions, and avoid them*: Such as are born of God are makers of Peace, what shall we think of such as are makers of Division, will God Father these? The Devil made the first division in Heaven; they may call the Devil Father; they may give the *Cloven Foot* in their Coat of Armes; their sweetest Musick is in Discord; they unite to divide. *Sampsons* Fox-tails were tyed together only to set the *Philistians* Corn on fire, *Judg.* 15 4. Papists unite only to set the Churches Peace on fire· Satans Kingdom goes up by Divisions. St. *Chrysostome* observes of the Church of *Corinth,* when many Converts were brought in, Satan knew no better way to dam up the current of Religion, than to throw in an Apple of Strife, and divide them into Parties; one was for *Paul,* and another for *Apollos,* but few for Christ. Would not Christ have his Coat rent, and can he endure to have his Body rent? Sure God will never Father them who are not Sons of Peace: Of all them who God hates, he is named for one, *who is a sower of discord among brethren, Prov.* 6.19.\n\n5\\. If God be our Father, then we love to be near God, and have converse with him. An ingenuous Child delights to approach near to his Father, and go into his presence. *David* envyed the Birds that they built their Nests so near Gods Altars, when he was debarred his Fathers house; *Psal.* 84.3. True Saints love to get as near to God as they can: In the Word they draw near to his Holy Oracle, in the Sacrament they draw near to his Table; a Child of God delights to be in his Fathers presence; he cannot stay away long from God; he sees a Sabbath day approaching and rejoyceth; his heart hath been often melted and quickened in a Ordinance, he hath tasted the Lord is good, therefore he loves to be in his Fathers presence, he cannot keep away long from God. Such as care not for Ordinances cannot say *Our Father which art in Heaven*: Is God their Father who cannot endure to be in his presence?\n\n*VSE* I. Of *Instruction.* See the amazing goodness of God that is pleased to enter into this sweet relation of a Father. God needed not to adopt us, he did not want a Son: God did not want a Son, but we did a Father; God showed Power in being our Maker, but Mercy in being our Father: When we were enemies, and our hearts stood out as garrisons against God, that he should conquer our stubbornness, and of enemies make us children, and write his Name, and put his Image upon us, and bestow a Kingdom of Glory; what a Miracle of Mercy is this? Every adopted Child may say, *Even so Father, for so it seemed good in thy sight. Mat.* 11.26.\n\n2\\. *Br.* or *Infer.* If God be a Father, then hence I infer, whatever he doth to his Children is Love.\n\n(1.) If he smiles upon them in Prosperity it is Love: They have the World not only with Gods leave, but with his love. God saith to every Child of his, as *Naaman* to *Gehazi,* 2 *Kings* 5.23. *Be content take two talents*: So saith God to his Child, *I am thy Father, take two talents.* Take Health and take my Love with it; take an Estate and take my Love with it; *Take two talents.* Gods Love is a sweetning ingredient into every Mercy.\n\nQuest. *How doth it appear that a Child of God hath Worldly things in love?*\n\n*Resp.* 1. Because he hath a good Title to them. God is his Father, therefore he hath a good title: A wicked Man hath a civil title to the Creature, but no more; he hath it not from the hand of a Father; he is like one that takes up Cloth at the Drapers, and it is not paid for; but a Believer hath a good title to every foot of Land he hath, his Father hath setled it upon him.\n\n2\\. A Child of God hath Worldly things in love, because they are sanctified to him. 1. They make him better, and are Loadstones to draw him nearer to God. 2. He hath his Fathers Blessing with them: A little blest is sweet; *Exod.* 23.25. *He shall bless thy bread and thy water. Esau* had the Venison, but *Jacob* got the Blessing: While the wicked have their Meat sawced with Gods Wrath, *Psal.* 78.30, 31. Believers have their Comforts seasoned with a Blessing. It was a secret Blessing from God made *Daniels* Pulse nourish him more, and make him look fairer, than they that ate of the Kings Meat, *Dan.* 1.15.\n\n3\\. A Child of God hath Worldly things in love, because whatever he hath is an earnest of more: Every bit of Bread is a pledge and earnest of glory.\n\n(2.) God being a Father, if he frown, if he dips his pen in gall, and write bitter things, if he corrects, ’tis in Love. A Father loves his Child as well when he doth chastise and discipline him, as when he settles his Land on him; *Rev.* 3.19. *As many as I love, I rebuke.* Afflictions are sharp Arrows, saith *Gr. Nazianzen,* but they are shot from the hand of a loving Father. *Correctio est Virtutis gymnasium*; God afflicts with the same love he gives Christ; he doth it to humble and purifie: Gentle Correction is as necessary as Dayly Bread; nay, as needful as Ordinances, as Word and Sacraments. There is love in all; God smites that he may save.\n\n(3.) God being a Father, if he desert and hide his face from his Child, it is in love. Desertion is sad in it self, a short Hell, *Job* 6.9. When the Light is withdrawn, Dew falls: Yet we may see a Rainbow in the Cloud, the love of a Father in all this. 1. God hereby quickens grace; perhaps grace lay dormant, *Cant.* 5.2. it was as fire in the embers, and God withdraws comfort to invigorate and exercise grace. Faith is a Star sometimes shines brightest in the dark night of desertion; *Jonah* 2.4. 2. When God hides his face from his Child, yet still he is a Father, and his heart is towards his Child; as *Joseph* when he spake roughly to his Brethren, and made them believe he would take them for Spyes, still his Heart was full of Love, and he was fain to go aside and weep. So Gods Bowels yearn to his Children, when he seems to look strange; *Isa.* 54.8. *In a little wrath I hid my face from thee, but with everlasting kindness will I have mercy on thee.* Though God may have the look of an enemy, yet still he hath the heart of a Father.\n\n3\\. *Br.* or *Infer.* Learn hence the sad case of the wicked, they cannot say, *Our Father in Heaven*; they may say *Our Judge,* but not *Our Father*; they fetch their pedigree from Hell, *John* 8.44. *Ye are of your Father the Devil.* Such as are unclean and profane, are the spurious blood of the Old Serpent, and it were blasphemy for them to call God Father. The case of the wicked is deplorable, if they are in misery, they have none to make their moan to; God is not their Father, he disclaims all Kindred with them▪ *Matth.* 7.23. *I never knew you, depart from me ye that work iniquity.* The wicked dying in their Sins, can expect no Mercy from God as a Father. Many say, he that made them will save them, but *Isa.* 27.11. *It is a people of no understanding, therefore he that made them will not have mercy on them.* Though God was their Father by Creation, yet because they were not his Children by Adoption; *therefore he that made them would not save them.*\n\n*VSE* II. Of *Exhortation*: To perswade all who are yet strangers to God, to labour to come into this Heavenly Kindred: Never leave till you can say, *Our Father which art in Heaven.*\n\nQuest. *But will God be a Father to me who have profaned his Name, and been a great Sinner?*\n\n*Resp.* If thou wilt now at last seek to God by Prayer, and break off thy Sins, God hath the Bowels of a Father for thee, and will in no wise cast thee out. When the Prodigal did arise and go to his Father, *his Father had compassion, and ran, and fell on his neck, and kissed him: Luke* 15.20. Though thou hast been a Prodigal, and almost spent all upon thy Lusts, yet if thou wilt now give a bill of divorce to thy Sins, and fly to God by Repentance, know that he hath the Bowels of a Father; he will embrace thee in the Arms of his Mercy, and seal thy Pardon with a Kiss. What though thy Sins have been heinous? The Wound is not so broad as the Plaister of Christs Blood. The Sea covers great Rocks: The Sea of Gods Compassion can drown thy great Sins; therefore be not discouraged, go to God, resolve to cast thy self upon his Fatherly Bowels; God may be entreated of thee, as he was of *Manasseh,* 2 *Chron.* 33.13. *He prayed unto the Lord, and he was entreated of him. Manasseh* made the streets run with Blood, yet when his eyes ran with Tears, Gods Fatherly Bowels began to melt, and he *was entreated of him.*\n\n*VSE* III. Of *Comfort:* To such as can upon good grounds call God Father: There’s more sweetness in this word Father, then if we had ten thousand Worlds. *David* thought it a great matter to be Son in Law to a King: 1. *Sam.* 18.18. *What is my Fathers family, that I should be Son in law to the King?* But what is it to be born of God, and have God for our Father.\n\nQuest. *Wherein lies the happiness of having God for our Father?*\n\n*Resp.* 1. If God be our Father then he will teach us; what Father will refuse to counsel his Son? Doth God command Parents to instruct their Children, *Leut.* 4.10. and will not he instruct his? *Isa.* 48.17. *I am the Lord thy God, which teacheth thee to profit, Psal.* 71.17. *O God thou hast taught me from my youth.* If God be our Father he will give us the teachings of his Spirit: *The natural man receives not the things of God, neither can he know them*; 1 *Cor.* 2.14. The Natural Man may have excellent notions in Divinity, but God must teach us to know the Mysteries of the Gospel after a Spiritual manner. A Man may see the figures upon a Dyal, but he cannot tell how the day goes unless the Sun shine. We may read many Truths in the Bible, but we cannot know them savingly till God by his Spirit shine upon our Soul. God teacheth not only our Ear but our Heart; he not only informs our Mind, but inclines our Will; we never learn till God teach us. If God be our Father he will teach us how to order our affairs with discretion, *Psalm* 112.5. how to carry our selves wisely, 1 *Sam.* 18.5. *David behaved himself wisely*; he will teach us what to answer when we are brought before Governours, he will put words into our mouths, *Matth.* 10.18, 19, 20. *Ye shall be brought before Governours and Kings for my sake, but take no thought how or what ye shall speak: For it is not ye that speak, but the Spirit of your Father which speaketh in you.*\n\n2\\. If God be our Father, then he hath Bowels of Affection towards us: If it be so unnatural for a Father not to love his Child, can we think God will be defective in his Love? All the affections of Parents come from God, but a spark from his flame. He is the Father of Mercies, 2 *Cor.* 1.3. he begets all the Mercies and Bowels in the Creature: His Love to his Children, is a Love which passeth knowledge, *Eph.* 3.19. it exceeds all dimensions, it is higher than Heaven, it is broader than the Sea. That you may see Gods Fatherly Love to his Children; 1. Consider God makes a precious valuation of them; *Isa.* 43.4. *Since thou wast precious in my sight:* A Father prizeth his Child above his Jewels; their names are precious, for they have Gods own name written upon them; *Rev.* 3.12. *I will write upon him the name of my God*: Their Prayers are a precious perfume, their Tears God bottles, *Psal.* 56.8. God esteems his Children as a Crown of glory in his hand; *Isa.* 62.3. 2. God loves the places they were born in the better for their sakes, *Psal.* 87.6. *Of Sion it shall be said, this man was born there*; this and that Believer was born there: God loves the ground his Children tread upon. Hence *Judea,* the seat of Gods Children and Chosen, God calls a delightsome Land, *Mal.* 3.12. It was not only pleasant for Scituation and Fruitfulness, but because Gods Children, who were his *Hephsibab* or Delight, lived there. 3. He chargeth the great ones of the World not to prejudice his Children; their Persons are sacred: *Psal.* 105.14. *He suffered no man to do them wrong; yea, he reproved Kings for their sakes, saying, Touch not mine anointed.* By *Anointed,* is meant the Children of the High God, who have the Unction of the Spirit, and are set apart for God. 4. God delights in their company, he loves to see their Countenance and hear their Voice, *Cant.* 2.14. he cannot refrain long from their company: Let but two or three of his Children meet and pray together, he will be sure to be among them, *Matth.* 18.20. *Where two or three are gathered together in my name, I am in the midst of them.* 5. God bears his Children in his Bosom, as a nursing Father doth the sucking Child. *Numb.* 11.12. *Isa.* 46.4. To be carried in Gods Bosom shows how near his Children lye to his Heart. 6. God is full of sollicitous care for them, 1 *Pet.* 5.7. *He careth for you.* His eye is still upon them, they are never out of his thoughts. A Father cannot always take care for his Child, he sometimes is asleep, but God is a Father that never sleeps; *Psal.* 121.4. *He neither slumbereth nor sleepeth.* 7. He thinks nothing too good to part with to his Children: He gives them the Kidneys of the Wheat, and Honey out of the Rock, and Wine on the Lees well refined, *Isa.* 25.6. He gives them three Jewels more worth than Heaven, the Blood of his Son, the Grace of his Spirit, the Light of his Countenance. Never was there such an indulgent affectionate Father. 8. If God hath one Love better than other, he bestows it upon them; they have the cream and quintessence of his Love. *He will rejoyce over thee, he will rest in his love, Zeph.* 3.17. God loves his Children with such a love as he loves Christ; *John* 17.26. it is the same love for the unchangeableness of it: God will no more cease to love his Adopted Sons, then he will to love his Natural Son.\n\n3\\. If God be our Father he will be full of sympathy; *Psal.* 103.13. *As a Father pityeth his Children, so the Lord pityeth them that fear him. Jer.* 31.20. *Is Ephraim my dear Son? my bowels are troubled for him.* God pityes his Children in Two Cases.\n\n(1.) In Case of Infirmities. (2.) Injuries.\n\n(1.) In Case of Infirmities: If the Child be deformed, or hath any bodily distemper the Father pityes it: If God be our Father, he pityes our weaknesses, and he so pityes them as to heal them; *Isa.* 57.18. *I have seen his wayes, and will heal him.* As God hath Bowels to pity, so he hath Balsam to heal.\n\n(2.) In Case of Injuries. Every blow of the Child goes to the Fathers heart; when the Saints suffer, God doth sympathize; *Isa.* 63.9. *In all their afflictions he was afflicted:* He did as it were bleed in their Wounds. *Saul, Saul, why persecutest thou me?* When the foot was trod on, the head cryed out. *Judg.* 10.16. *Gods Soul was grieved for the children of Israel.* As when one string in a Lute is touched, all the rest of the strings sound: When Gods Children are stricken, his Bowels sound. *Zach.* 2.8. *He that toucheth you toucheth the apple of my eye.*\n\n4\\. If God be our Father, he will take notice of the least good he sees in us; if there be but a sigh for Sin, God hears it, *Psal.* 38.9. *My groaning is not hid from thee*; if there be but a penitential tear comes out of our eye, God sees it, *Isa.* 38.5. *I have seen thy tears.* If there be but a good intention, God takes notice: 1 *Kings* 8.18. *Whereas it was in thy heart to build an house to my name, thou didst well that it was in thine heart.* God punisheth intentional wickedness, and crowns intentional goodness; *Thou didst well that it was in thy heart*: God takes notice of the least *scintilla,* the least spark of grace in his Children: 1 *Pet.* 3.6. *Sarah obeyed Abraham, calling him Lord.* The Holy Ghost doth not mention *Sarahs* unbelief, or laughing at the Promise, he puts a finger upon the scar, winks at her failing, and only takes notice of the good that was in her, her Obedience to her Husband, *She obeyed Abraham, calling him Lord*; nay, that good which the Saints scarce take notice of in themselves, God in a special manner observes, *Matth.* 25.35. *I was an hungred and ye gave me meat, I was thirsty and ye gave me drink*: Then shall the Righteous say, *Lord, when saw we thee an hungred, and fed thee*? They did as it were over-look and disclaim their own Works of Charity, yet Christ doth take notice, *I was an hungred, and ye fed me*: What a Comfort is this, God spyes the least good in his Children; he can see a grain of Corn hid under Chaff, Grace hid under Corruption.\n\n5\\. If God be our Father, he will take all we do in good part. Those Duties we our selves censure, God will crown. When a Child of God looks over his best Duties, he sees so much Sin cleaving to them, that he is even confounded: Lord, saith he, there is more Sulphur than Incense in my Prayers; but for your comfort, if God be your Father, he will crown those Duties which you your selves censure; God sees there is sincerity in the hearts of his Children, and this gold (though light) shall have grains of allowance: Though there may be defects in the services of Gods Children, yet God will not cast away their offering, 2 *Chron.* 30.20. *The Lord healed the people.* The Tribes of *Israel* being straitned in time wanted some Legal Purifications, yet because their Hearts were upright, God healed them, he pardoned them; God accepts of the good Will, 2 *Cor.* 8.12. A Father takes a Letter from his Son kindly though there are blots, or bad *English* in it: What blottings are there in our holy things, yet our Father in Heaven accepts: Saith God, it is my Child, and he would do better; I will look upon him through Christ with a merciful eye.\n\n6\\. If God be our Father then he will correct us in measure; *Jer.* 30.11. *I will correct thee in measure*; and that two ways: 1. It shall be in measure for the kind; God will not lay upon us more than we are able to bear, 1 *Cor.* 10.13. he know, our frame, *Psal.* 103.14. he knows we are not Steel or Marble, therefore will deal gently, he will not over-afflict: As the Physician that knows the 〈 in non-Latin alphabet 〉 and temper of the Body, will not give Physick too strong for the Body, nor will he give one dram or scruple too much. God hath not only the Title of a Father, but the Bowels of a Father; he will not lay too heavy burthens on his Children, least their spirits fail before him. 2. He will correct in measure for the duration; he will not let the affliction lye on too long: *Psal.* 125.3. *The rod of the wicked shall not rest upon the lot of the righteous:* It may be there, and not rest. *Isa.* 57.16. *I will not contend for ever.* Our Heavenly Father will love for ever, but he will not contend for ever. The torments of the damned are for ever, *Rev.* 14.11. *The smoke of their torment ascendeth up for ever and ever:* The wicked shall drink a Sea of Wrath, but Gods Children only taste of the Cup of Affliction, and their Heavenly Father will say, *transeat calix, let this cup pass away from them; Isa.* 35.10. A sting, a wing.\n\n7\\. If God be our Father he will intermix Mercy with all our Afflictions: If he give us Wormwood to drink, he will mix it with Honey. In the Ark, the Rod was laid up, and Manna: With our Fathers Rod there is alwayes some Manna. *Ashers* shooes were iron and brass, but his foot was dip’d in oyl; *Gen.* 33.24. *Affliction is the shooe of brass that pincheth, but there is mercy in the affliction, there is the foot dipped in oyl.* When God afflicts the Body, he gives Peace of Conscience; there is Mercy in the Affliction. An Affliction comes to prevent falling into Sin, there is Mercy in the Affliction. *Jacob* had his Thigh hurt in wrestling, there was the Affliction; but then he saw Gods face, and received a Blessing from the Angel, *Gen.* 32.30. there was Mercy in the Affliction. In every Cloud a Child of God may see a Rainbow of Mercy shining. As the Limner mixeth dark shadows and bright colours together; so our Heavenly Father mingles the dark and the bright together, Crosses and Blessings; and is not this a great happiness for God thus to checker his Providences, and mingle goodness with severity.\n\n8\\. If God be our Father, the evil one shall not prevail against us. Satan is called 〈 in non-Latin alphabet 〉, *the evil one,* emphatically: He is the grand enemy of the Saints; and that both in a Military sense, as he fights against them with his temptations; and in a Forensical or Law-sense, as he is an accuser and pleads against them, yet neither way shall he prevail against Gods Children; as for his shooting his fiery darts, God will bruise Satan shortly under the Saints feet. *Rom.* 16.20. As for his accusing, Christ is Advocate for the Saints, and answers all bills of inditement brought in against them. God will make all Satans temptations promote the good of his children: 1. As they set them more a praying; 2 *Cor.* 12.8. Temptation is a medicine for security. 2. As they are a means to humble them; 2 *Cor.* 12.7. *Least I should be exalted above measure, there was given me a thorn in the flesh.* The thorn in the flesh was a temptation; this thorn was to prick the bladder of pride. 3. As they establish them more in Grace. A Tree shaken by the Wind is more settled and rooted; the blowing of a temptation doth but settle a Child of God more in Grace. Thus the *evil one,* Satan, shall not prevail against the Children of God.\n\n9\\. If God be our Father, no real evil shall befal us; *Psal.* 91.10. *There shall no evil befal thee:* ’Tis not said no trouble, but no evil. Gods Children are priviledged persons; they are priviledged from the hurt of every thing; *Luke* 10.19. *Nothing shall by any means hurt you. 〈 in non-Latin alphabet 〉. Chrys.* The hurt and malignity of the affliction is taken away. Affliction to a wicked Man hath evil in it; it makes him worse; *Rev.* 16.9. *Men were scorched with great heat, and blasphemed the name of God:* But no evil befalls a Child of God, he is bettered by affliction; *Heb.* 12.10. *That ye may be made partakers of his holiness.* What hurt doth the Furnace to the Gold, it only makes it purer. What hurt doth Affliction to Grace, only refine and purifie it. What a great priviledge is this to be freed, though not from the stroke of Affliction, yet the sting: No evil shall touch a Saint. When the Dragon hath poysoned the water, they say the Unicorn with his horn doth draw out the poyson. Christ hath drawn out the poyson of every Affliction, that it cannot prejudice a Child of God. Again, no evil befalls a Child of God, because no condemnation: *Rom.* 8.1. *No condemnation to them in Christ Jesus.* God doth not condemn them, nor Conscience doth not condemn them: Both Jury and Judge acquit them, then no evil befalls them; for nothing is really an evil but that which damns.\n\n10\\. If God be our Father this may make us go with chearfulness to the Throne of Grace. Were a Man to petition his enemy there were little hope; but when a Child petitions his Father he may come with confidence to speed: The word Father works upon God, it toucheth his very Bowels. What can a Father deny his Child? *If a Son ask bread will he give him a stone? Matth.* 7.9. This may embolden us to go to God for pardon of Sin, and further degrees of Sanctity. We pray to a Father of Mercy, setting upon a Throne of Grace; *Luke* 11.13. *If ye then being evil know how to give good gifts to your children, how much more shall your heavenly Father give his Spirit to them that ask him.* This did quicken the Church, and add wings to Prayer. *Isa.* 63.15. *Look down from heaven:* ver. 16. *Doubtless thou art our Father.* Who doth God keep his Mercies for but his Children? Three things may cause boldness in Prayer: We have a Father to pray to, and the Spirit to help us to pray, and an Advocate to present our Prayers. Gods Children should in all their troubles run to their Heavenly Father as that sick Child, 2 *Kin.* 4.19. *He said unto his Father, My head, my head:* So pour out thy complaint to God in Prayer, *Father, my heart, my heart: My dead heart, quicken it; my hard heart, soften it in Christs Blood; Father, my heart, my heart.* Sure God that hears the cry of the Ravens, will hear the cry of his Children.\n\n11\\. If God be our Father he will stand between us and danger. A Father will keep off danger from his Child. God calls himself *scutum,* a shield: A shield defends the Head, guards the Vitals; God shields off dangers from his Children, *Acts* 18.10. *I am with thee, and none shall set on thee to hurt thee:* God is an hiding place, *Psalm* 27.5. God preserved *Athanasius* strangely; he put it into his mind to depart out of the house he was in the night before the enemies came to search for him: As God hath a Breast to feed, so he hath Wings to cover his Children; *Psal.* 91.4. *He shall cover thee with his feathers, and under his wings shalt thou trust.* God appoints his holy Angels to be a Life-guard about his Children, *Heb.* 1.14. never was any Prince so well guarded as a Believer. The Angels, 1. are a numerous guard, 2 *Kings* 6.17. *The mountain was full of horses of fire round about Elisha.* The Horses and Chariots of fire were the Angels of God to defend the Prophet *Elisha.* 2. A strong guard. One Angel in a night slew an hundred and fourscore and five thousand, 2 *Kin.* 19.32. if one Angel slew so many, what would an Army of Angels have done? 3. The Angels are a swift guard; they are ready in an instant to help Gods Children; therefore they are described with wings to show their swiftness, they fly to our help, *Dan.* 9.21, 23. *At the beginning of thy supplication the commandment came forth, and I am come to thee?* Here was a swift motion for the Angel to come from Heaven to Earth between the beginning and ending of *Daniels* Prayer. 4. The Angels are a watchful guard, not like *Sauls* guard, asleep when their Lord was in danger; 1 *Sam.* 26.12. The Angels are a vigilant guard, they watch over Gods Children to defend them; *Psal.* 34.7. *The Angel of the Lord encampeth round about them that fear him.* There is an invisible guardianship of Angels about Gods Children.\n\n12\\. If God be our Father we shall not want any thing that he sees is good for us: *Psal.* 34.10. *They that seek the Lord shall not want any good thing.* God is pleased sometimes to keep his Children to hard commons, but it is good for them; Sheep thrive best on short pasture; God sees too much may not be good; plenty breeds surfeit; *Luxuriant animi rebus secundis*: God sees it good sometimes to dyet his Children and keep them short, that they may run the Heavenly Race the better; it was good for *Jacob* there was a Famine in the Land, it was a means to bring him to his Son *Joseph*; so it is that Gods Children sometimes see the Worlds emptiness, that they may acquaint themselves more with Christs fulness; if God see it be good for them to have more of the World they shall have it; God will not let them want any good thing.\n\n13\\. If God be our Father all the Promises of the Bible belong to us: Gods Children are called *Heirs of the promise; Heb.* 6.17. A wicked Man can lay claim to nothing in the Bible but the Curses; he hath no more to do absolutely with the Promises, than a Ploughman hath to do with the City Charter; the Promises are Childrens Bread; the Promises are *mulctralia Evangelii,* the Breasts of the Gospel milking out Consolation; and who are to suck of these Breasts but Gods Children: The promise of Pardon is for them; *Jer.* 33.8. *I will pardon all their iniquity whereby they have sinned against me.* The promise of Healing is for them; *Isa.* 57.18. the promise of Salvation, *Jer.* 23.6. the Promises are supports of Faith, they are Gods sealed Deed, they are a Christians Cordial. O the Heavenly Comforts which are distilled from the Lembick of the Promises. St. *Chrysostome* compares the Scripture to a Garden, the Promises are the Fruit-Trees that grow in this Garden. A Child of God may go to any Promise in the Bible, and pluck Comfort from it: He is an Heir of the Promise.\n\n14\\. God makes all his Children Conquerours: *They are born of God, and are conquerours.* 1. They conquer themselves: *Fortior est qui se quam qui fortissima vincit maenia:* The Saints conquer their own Lusts; *they bind these princes in fetters of iron: Psal.* 149.8. Though the Children of God may sometimes be foiled, and lose a single battle, yet not the victory. 2. They conquer the World. The World holds forth her two Breasts of Pleasure and Profit, and many are overcome by it; but the Children of God have a World-conquering Faith; 1 *John* 5.4. *This is the victory over the world, even your faith.* 3. They conquer their Enemies. How can that be, when they oft take away their Lives? (1.) They conquer by not complying with them: The three Children would not fall down to the Golden Image, *Dan.* 3.18. they would rather burn than bow; here they were Conquerours. He who complyes with anothers Lust is a Captive, he who refuseth to comply is a Conquerour. (2.) Gods Children conquer their enemies by heroick Patience. A patient Christian, like the anvil, bears all strokes invincibly: Thus the Martyrs overcame their enemies by Patience; nay, Gods Children are *more than conquerours; Rom.* 8.37. 〈 in non-Latin alphabet 〉, *We are more than conquerours*? How are Gods Children more than Conquerours? Because they conquer without loss, and because they are crowned after death, which other Conquerours are not.\n\n15\\. If God be our Father, he will now and then send us some tokens of his Love. Gods Children live far from home, and meet sometimes with coarse usage from the unkind World; therefore God to encourage his Children, sends them sometimes tokens and pledges of his Love: What are these? He gives them a return of Prayer, there is a token of Love; he quickens and enlargeth their Hearts in Duty, there is a token of Love; he gives them the first fruits of his Spirit, which are Love-tokens, *Rom.* 8.23. As God gives the wicked the first fruits of Hell, horrour of Conscience and Despair, so he gives his Children the first fruits of his Spirit, Joy and Peace, which are foretasts of Glory. Some of Gods Children having received these tokens of Love from their Heavenly Father, have been so transported that they have dyed for Joy; as the Glass oft breaks with the strength of the Wine put into it.\n\n16\\. If God be our Father he will indulge and spare us; *Mal.* 3.17. *I will spare them as a man spareth his own Son that serveth him*: Gods sparing his Children imports this, his clemency towards them, he doth not punish them as he might; *Psal.* 103.10. *He hath not dealt with us according to our sins*: We oft do that which merits Wrath, grieve Gods Spirit, relapse into Sin; God passeth by much, and spares us: God did not spare his Natural Son, *Rom.* 8.32. yet he will spare his Adopted Sons; God threatned *Ephraim* to make him as the Chaff driven with the Whirlwind, but he soon repented; *Hos.* 13.4. *Yet I am the Lord thy God*: ver. 10. *I will be thy King*: Here God spared him as a Father spares his Son▪ *Israel* oft provoked God with their complaints, but God used clemency towards them, he oft answered their murmurings with Mercies; here he spared them as a Father spares his Son.\n\n17\\. If God be our Father he will put Honour and Renown upon us at the last day. 1. He will clear the innocency of his Children: Gods Children in this Life are strangely misrepresented to the World; they are loaded with invectives, they are called factious, seditious: *Elijah,* the troubler of *Israel; Luther* was called the trumpet of Rebellion; *Athanasius* was accused to the Emperor *Constantine* to be the raiser of Tumults; the Primitive Christians were accused to be *infanticidii, incestus rei,* killers of their Children, guilty of Incest; as *Tertullian*; St. *Paul* reported to be a pestilent person, *Acts* 24.5. Famous *Wickliff* called the Idol of the Hereticks, and that he dyed drunk. If Satan cannot defile Gods Children, he will disgrace them; if he cannot strike his fiery darts into their Conscience, he will put a dead fly into their Name; but God will one day clear his Childrens innocency, he will roll away their reproach: As God will make a Resurrection of Bodies, so of Names; *Isa.* 25.8. *The Lord God will wipe away tears from off all faces, and the rebuke of his people shall he take away:* God will be the Saints compurgator. *Psal.* 37.6. *He shall bring forth thy righteousness as the light.* The Night casts its dark mantle upon the most beautiful Flowers, but the light comes in the Morning and dispells the darkness, and every Flower appears in its orient brightness; so the wicked may by misreports darken the honour and repute of the Saints, but God will dispel this darkness, and cause their Names to shine forth: *He shall bring forth thy righteousness as the light.* As God did stand up for the honour of *Moses* when *Aaron* and *Miriam* went about to eclipse his Fame; *Numb.* 12.8. *Wherefore then were ye not afraid to speak against my servant Moses?* So will God say one day to the wicked, wherefore were not ye afraid to defame and traduce my Children? They having my Image upon them how durst ye abuse my Picture. At last Gods Children shall come forth out of all their calumnies, as a *Dove covered with silver, and her feathers with yellow gold; Psal.* 68.13. 2. God will make an open and honourable recital of all their good deeds: As the Sins of the Wicked shall be openly mentioned to their eternal infamy and confusion, so all the good deeds of the Saints shall be openly mentioned, *and then shall every man have praise of God*; 1 *Cor.* 4.5. Every Prayer made with melting eyes, every good service, every work of Charity, shall be openly declared before Men and Angels, *Matth.* 25.35. *I was an hungred and ye gave me meat, thirsty and ye gave me drink, naked and ye clothed me*: Thus God will set a Trophy of Honour upon all his Children at the last day. *Then shall the righteous shine forth as the sun in the kingdom of their Father: Matth.* 13.43.\n\n18\\. If God be our Father he will settle good land of inheritance upon us: 1 *Pet.* 1.4. *Blessed be the God and Father of our Lord Jesus, who hath begotten us again to a lively hope, to an inheritance incorruptible and undefiled.* A Father may be fallen to decay, and have nothing to leave his Son but his Blessing; but God will settle an Inheritance on his Children, and an Inheritance no less than a Kingdom; *Luke* 17.32. *It is your Fathers good pleasure to give you a kingdom.* This Kingdom is more Glorious and Magnificent than any Earthly Kingdom; it is set out by Pearls and precious Stones, the richest Jewels; *Rev* 21.19. What are all the Rarities of the World to this Kingdom? The Coasts of Pearl, the Islands of Spices, the Rocks of Diamonds? In this Heavenly Kingdom is that which is satisfying, unparallel’d Beauty, Rivers of Pleasure; and this for ever: *Psal.* 16.11. *At thy right hand are pleasures for evermore:* Heavens eminency is its permanency; and this Kingdom Gods Children shall enter into immediately after Death: There is a sudden transition and passage from Death to Glory: 2 *Cor.* 5.9. *Absent from the body, present with the Lord.* Gods Children shall not stay long for their Inheritance; it is but winking and they shall see God: How may this comfort Gods Children, who perhaps are low in the World, your Father in Heaven will settle a Kingdom upon you at death, such a Kingdom as eye hath not seen; he will give you a Crown, not of Gold but Glory; he will give you white Robes lined with Immortality. *It is your Fathers good pleasure to give you a kingdom.*\n\n19\\. If God be our Father it is Comfort: 1. In case of loss of Relations: Hast thou lost a Father, yet if thou art a Believer thou art no Orphan, thou hast an Heavenly Father, a Father that never dyes, 1 *Tim.* 6.16. *Who only hath immortality.* 2. It is comfort in case of Death: God is thy Father, and at Death thou art going to thy Father: Well might *Paul* say, *Death is yours,* 1 *Cor.* 3.22. it is your friend that will carry you home to your Father. How glad are Children when they are going home? This was Christs comfort at Death, he was going to his Father; *Joh.* 16.28. *I leave the world and go to the Father*; and *John* 20.17. *I ascend to my Father.* If God be our Father we may with comfort at the day of death resign our Souls into his hands. So did Christ; *Luke* 23.46. *Father into thy hands I commend my Spirit.* If a Child hath any Jewel, he will in time of danger put it into his Fathers hands, where he thinks it will be kept most safe: Our Soul is our richest Jewel; we may at Death resign our Souls into Gods hands, where they will be safer than in our own keeping; *Father into thy hands I commend my Spirit:* What a comfort is this, Death carries a Believer to his Fathers house, *where are delights unspeakable and full of glory.* How glad was Old *Jacob* when he saw the Waggons and Chariots to carry him to his Son *Joseph*; the Text saith, *His Spirit revived; Gen.* 45.27. Death is a triumphant Chariot to carry every Child of God to his Fathers Mansion house.\n\n20\\. If God be our Father, he will not disinherit his Children; God may for a time desert them, but not disinherit them: The Sons of Kings have been sometimes disinherited by the cruelty of Usurpers; as *Alexander* the Great his Son was put by his just Right, by the violence and ambition of his Fathers Captains; but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance? Men cannot, and God will not cut off the entail. The *Arminians* hold falling away from Grace, and so a Child of God may be defeated of his Inheritance; but I shall show you that Gods Children can never be degraded or disinherited, their Heavenly Father will not cast them off from being Children. 1. It is evident Gods Children cannot be finally disinherited by vertue of the Eternal Decree of Heaven. Gods Decree is the very Pillar and Basis on which the Saints perseverance depends; Gods Decree tyes the knot of Adoption so fast, that neither Sin, Death or Hell, can break it asunder; *Rom.* 8.30. *Whom he did predestinate them he also called,* &c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory, on whom he will settle the Crown; whom he predestinates he glorifies; what shall hinder Gods electing Love, or make his Decree null and void? 2. Besides Gods Decree, he hath engaged himself by Promise, that the Heirs of Heaven shall never be put by their Inheritance. Gods Promises are not like blanks in a Lottery, but as a sealed Deed which cannot be reversed: The Promises are the Saints Royal Charter; and this is one Promise that their Heavenly Father will not disinherit them; *Jer.* 32.40. *I will make an everlasting covenant with them that I will not turn away from them, but I will put my fear in their hearts that they shall not depart from me.* Gods Fidelity, which is the richest Pearl of his Crown, is engaged in this Promise for his Childrens perseverance; *I will not turn away from them.* A Child of God cannot fall away while he is held fast in these two Armes of God, his Love and his Faithfulness. 3. Jesus Christ undertakes that all Gods Children by Adoption shall be preserved in a state of Grace till they inherit Glory: As the Heathens feigned of *Atlas* that he did bear up the Heavens from falling; Jesus Christ is that blessed *Atlas* that bears up the Saints from falling away.\n\nQuest. *How doth Christ preserve the Saints Graces till they come to Heaven?*\n\n*Resp.* 1. *Influxu Spiritus.* Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit. Christ doth *Spiritu* continually excite and quicken Grace in the Godly; his Spirit doth 〈 in non-Latin alphabet 〉 blow up the sparks of Grace into an holy flame. *Spiritus est Vicarius Christi*; The Spirit is Christs Vicar on Earth,[^3] his Proxy, his Executor to see that all that Christ hath purchased for the Saints be made good: Christ hath obtained an Inheritance incorruptible for them, 1 *Pet.* 1.4. and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them.\n\n2\\. Christ carries on Grace perseveringly in the Souls of the Elect, *vi orationis,* by the prevalency of his intercession; *Heb.* 7.25. *He ever lives to make intercession for them.* Christ prayes that every Saint may hold out in Grace till he comes to Heaven. Can the Children of such Prayers perish? If the Heirs of Heaven should be disinherited, and fall short of Glory, then Gods Decree must be reversed, his Promise broken, Christs Prayer frustrated, which were Blasphemy to imagine. 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven, is evident from their Mystical Union with Christ. Believers are incorporated into Christ, they are knit to Christ as the Members to the Head, by the Nerves and Ligaments of Faith, so that they cannot be broken off; *Eph.* 1.22, 23. *The Church which is his Body.* What was once said of Christs Natural Body, is as true of his Mystical; *A bone of it shall not be broken.* As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together; so it is impossible when Christ and Believers are once united, that they should ever by the power of Death or Hell be separated. Christ and his Spiritual Members make one Christ; now is it possible that any part of Christ should perish? How can Christ want any Member of his Body Mystical, and be perfect? Every Member is an Ornament to the Body, and adds to the honour of it: How can Christ part with any Mystical Member, and not part with some of his Glory too? So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited. If they could be disinherited then the Scripture could not be fulfilled, which tells us of Glorious Rewards for the Heirs of Promise; *Psal.* 58.11. *Doubtless there is a reward for the righteous.* Now if Gods Adopted Children should fall finally from Grace, and miss of Heaven, what Reward were there for the Righteous? And *Moses* did indiscreetly to look to the recompence of reward, and so there would be a door opened to despair.\n\nObject. *This Doctrine of Gods Children persevering, and having the Heavenly Inheritance settled on them, may cause carnal security, and make them less circumspect in their walking?*\n\n*Resp.* Corrupt Nature may as the Spider, suck poyson from this Flower, but a sober Christian who hath felt the efficacy of Grace upon his Heart, dares not abuse this Doctrine: He knows perseverance is attained in the use of means, therefore he walks holily, that so in the use of means he may arrive at perseverance. St. *Paul* knew that he should not be disinherited, and that nothing could separate him from the love of Christ, but who more holy and watchful than he; 1 *Cor.* 9.27. *I keep under my Body,* and *Phil.* 3.14. *I press toward the mark.* Gods Children have that holy fear in them as keeps them from security and wantonness; they believe the Promise, therefore they rejoyce in hope; they fear their hearts, therefore they watch and pray. Thus you see what strong consolation there is for all the Heirs of the Promise. Such as have God for their Father are the happyest persons on Earth, they are in such a condition that nothing can hurt them; they have their Fathers Blessing, all things conspire for their good; they have a Kingdom settled on them, and the entail can never be cut off. How may Gods Children be comforted in all conditions, let the times be what they will; their Father is in Heaven, he rules all: If troubles arise they shall but carry Gods Children so much the sooner to their Father. The more violently the Wind beats against the sails of a Ship, the sooner the Ship is brought to the Haven; and the more fiercely Gods Children are assaulted, the sooner they come to their Fathers house. 1 *Thess.* 4.18. *Wherefore comfort one another with these words.*\n\n*VSE* IV. Of *Exhortation.* Let us behave and carry our selves as the Children of such a Father. In several particulars.\n\n1\\. Let us depend upon our Heavenly Father in all our straits and exigencies; let us believe that he will provide for us. Children rely upon their Parents for the supply of wants: If we trust God for Salvation shall we not trust him for a Livelyhood? There is a lawful provident care to be used, but beware of a distrustful care; *Luke* 12.24. *Consider the ravens, they neither sow nor reap, and God seedeth them.* Doth God feed the Birds of the Air, and will he not feed his Children? *ver.* 27. *Consider the lilies how they grow, they spin not, yet Solomon in all his glory was not arayed like one of these.* Doth God cloath the Lilies, and will he not cloath his Lambs? Even the wicked taste of Gods bounty; *Psal.* 73.7. *Their eyes stand out with fatness.* Doth God feed his Slaves, and will not he feed his Family? Gods Children may not have so liberal a share in the things of this life, but little meal in the barrel; they may be drawn low, but not drawn dry; they shall have so much as God sees is good for them; *Psal.* 34.10. *They that seek the Lord shall not want any good thing.* If God gives them not *ad voluntatem,*[^4] he will *ad sanitatem*; if he gives them not alwayes what they crave, he will give them what they need; if he gives them not a feast, he will give them a *viaticum* a bait by the way: Let Gods Children therefore depend upon Gods Fatherly Providence; give not way to distrustful thoughts, distracting cares, or indirect means; God can provide for you without your Sins, 1 *Pet.* 5.7. *Casting all your care upon him, for he careth for you*: An Earthly Parent may have affection for his Child, and would provide for him, but sometimes he is not able; but God can create a supply for his Children; yea, he hath promised a supply, *Psal.* 37.3. *Verily thou shalt be fed.* Will God give his Children Heaven, and will he not give them enough to bear their charges thither? Will he give them a Kingdom and deny them Daily bread? O depend upon your Heavenly Father, he hath said *he will never leave you, nor forsake you; Heb.* 13.5.\n\n2\\. If God be our Father let us imitate him: The Child doth not only bear his Fathers Image, but doth imitate him in his Speech, Gesture, Behaviour; if God be our Father let us imitate him; 〈 in non-Latin alphabet 〉, *Gr. Nyssen. Eph.* 5.1. *Be followers of God as dear children.* 1. Imitate God in forgiving injuries; *Isa.* 44.22. *I have blotted out as a thick cloud thy transgressions.* As the Sun scatters not only thin mists, but thick clouds, so God pardons great offences; imitate God in this, *Eph.* 4.32. *Forgiving one another. Cranmar* was a Man of a forgiving Spirit, he did bury injuries, and requite good for evil: He who hath God for his Father, hath God for his Pattern. 2. Imitate God in works of Mercy: *He looseth the prisoners; Psal.* 146.7. *He opens his hand, and satisfieth the desire of every living thing; Psal.* 145.16. He drops his sweet Dew as well upon the Thistle as the Rose; imitate God in Works of Mercy, relieve the wants of others, be rich in good works; *Luke* 6.36. *Be merciful as your Father also is merciful.* Be not so hard-hearted as to shut the poor out of the lines of communication. *Dives* denyed *Lazarus* a crumb of Bread, and *Dives* was denyed a drop of Water.\n\n3\\. If God be our Father let us submit patiently to his Will; if he lay his strokes on us, they are the corrections of a Father, not the punishments of a Judge: This made Christ so patient, *John* 18.11. *Shall not I drink the cup which my Father hath given me?* He sees we need affliction, 1 *Pet.* 1.6. he appoints it as a dyet-drink to purge and sanctifie us, *Isa.* 27.9. therefore dispute not but submit; *Heb.* 12.9. *We had fathers of the flesh which corrected us, and we gave them reverence*: They might correct out of an humour, but God doth it 〈 in non-Latin alphabet 〉 for our profit; *Heb.* 12.10. Therefore say as *Eli,* 1 *Sam.* 3.18. *It is the Lord, let him do what seemeth him good.* What gets the Child by strugling but more blows? What got *Israel* by their murmuring and rebelling, but a longer and more tedious march, and at last their Carcases fell in the Wilderness.\n\n4\\. If God be our Father let this cause in us a Childlike Reverence; *Mal.* 1.6. *If I be a Father where is my honour?* This is a part of the honour we give to God when we reverence and adore him. If you have not alwayes a Childlike Confidence, yet alwayes preserve a Childlike Reverence; and how ready are we to run into extreams, either to despond or grow wanton. Because God is a Father therefore do not think you may be secure, and take liberty to sin; if you do, God may carry it so as if he were no Father, he may throw Hell into your Conscience. When *David* presumed upon Gods Paternal Affection, and began to wax wanton under Mercy, God made him pay dear for it, he withdrew the sense of his Love; and though he had the heart of a Father, yet he had the look of an Enemy. *David* prayed, *Cause me to hear the voice of joy: Psal.* 51.8. He lay several months in desertion, and it is thought he never recovered his full joy to the day of his death. Oh keep alive holy fear; with a Childlike confidence preserve an humble reverence: The Lord is a Father, therefore love to serve him; he is the Mighty God, therefore fear to offend him.\n\n5\\. If God be our Father let us walk obedientially; 1 *Pet.* 1.14. 〈 in non-Latin alphabet 〉, *As obedient Children.* When God bids you be humble and self-denying, deny yours, part with your bosom sin, be sober in your attire, savoury in your speeches, grave in your deportment, obey your Fathers voice: Open to God as the Flower opens to the Sun: As you expect your Fathers Blessing obey him in whatever he commands, First and Second Table Duties. A Lutenist that he may make sweet Musick, toucheth upon every String of the Lute: The Ten Commandments are like a ten stringed Instrument, touch upon every String, obey every Command, or you cannot make sweet Melody in Religion. Obey your Heavenly Father, though he commands things contrary to Flesh and blood. 1. When he commands to mortifie Sin; that Sin which hath been dear to you: Pluck out this right eye, that you may see the better to go to Heaven. 2. When he commands you to suffer for him, be ready to obey, *Acts* 21.13. every good Christian hath a Spirit of Martyrdom in him, and is ready rather to suffer for the Truth, than the Truth should suffer. *Luther* said, he had rather be a Martyr than a Monarch. *Peter* was Crucified with his Head downwards, as *Eusebius. Ignatius* called his Chains his Spiritual Pearls, and did wear his Fetters as a Bracelet of Diamonds. This is to carry it as Gods Children when we obey his voice, and count not our lives dear so that we may show our love to our Heavenly Father; *Rev.* 12.11. *They loved not their lives to the death.*\n\n6\\. If God be your Father, show it by your chearful looks that you are the Children of such a Father. Too much drooping and despondency disparageth the Relation you stand in to God. What though you meet with hard usage in the World, you are now in a strange Land, far from home, it will be shortly better with you when you are in your own Country, and your Father hath you in his Armes: Doth not the Heir rejoyce in hope? Shall the Sons of a King walk dejected? 2 *Sam.* 13.4. *Why art thou being the Kings Son lean?* Is God an unkind Father, are his Commands grievous? Hath he no Land to give to his Heirs? Why then do Gods Children walk so sad? Never had Children such Priviledges as they who are of the Seed-Royal of Heaven, and have God for their Father; they should rejoyce therefore who are within a few hours to be crowned with Glory.\n\n7\\. If God be our Father, let us honour him by walking very holily; 1 *Pet.* 1.16. *Be ye holy for I am holy.* A young Prince asking a Philosopher how he should behave himself, the Philosopher said, *Memento te filium esse Regis, Remember thou art a Kings Son*; do nothing but what becomes the Son of a King: So remember you are the adopted Sons and Daughters of the high God, do nothing unworthy of such a Relation. A debauched Child is the disgrace of his Father. Is this thy Sons Coat said they to *Jacob,* when they brought it home dip’d in blood? *Gen.* 37.32. so when we see a person defiled with Malice, Passion, Drunkenness, we may say, is this the Coat of Gods adopted Son? Doth he look as an Heir of Glory? ’Tis a blaspheming the Name of God to call him Father, yet live in Sin. Such as profess God is their Father, yet live unholily, they will slander and defraud, these are as bad to God as Heathens: *Amos* 9.7. *Are ye not as children of the Ethiopians to me, O children of Israel, saith the Lord?* The *Ethiopians* were uncircumcised, a base ill-bred People; when *Israel* grew wicked they were no better to God than *Ethiopians.* Loose scandalous livers under the Gospel are no better in Gods esteem than *Pagans* and *Americans*; nay, they shall have an hotter place in Hell. O let all who profess God to be their Father, honour him by their unspotted lives. *Scipio* abhorred the embraces of an Harlot because he was the General of an Army. Abstain from all Sin because you are born of God, and have God for your Father; 1 *Thess.* 5.22. *Abstain from all appearance of evil▪* ’Twas a saying of *Augustus,* An Emperor should not only be free from Crimes, but from the suspicion of them; by an holy Life you would bring Glory to your Heavenly Father, and cause others to become his Children: *Est pellax virtutis odor—. Causinus* in his *Hieroglyphicks,* speaks of a Dove, whose Wings being perfum’d with sweet Oyntments did draw the other Doves after her: The holy Lives of Gods Children is a sweet perfume to draw others to Religion, and make them to be of the Family of God. *Justin Martyr* saith, that which converted him to Christianity was the beholding the blameless Lives of the Christians.\n\n8\\. If God be our Father, let us love all that are his Children; *Psal.* 133.1. *How pleasant is it for brethren to dwell together in unity.* ’Tis compared to Oyntment, *ver.* 2. for the sweet fragrancy of it: 1 *Pet.* 2.17. *Love the brotherhood. Idem est motus animae in imaginem & rem*; The Saints are the walking pictures of God; if God be our Father we love to see his picture of Holiness in Believers; we pity them for their Infirmities, but love them for their Graces; we prize their Company above others; *Psal.* 119.63. it may justly be suspected that God is not their Father, who love not Gods Children; though they retain the Communion of Saints in their Creed, yet they banish the Communion of Saints out of their Company.\n\n9\\. If God be our Father let us show Heavenlymindedness: They who are born of God do 〈 in non-Latin alphabet 〉, set their Affections on things that are above; *Col.* 3.2. O ye Children of the high God do not disgrace your high birth by sordid Covetousness. What a Son of God, and a slave to the World? What spring from Heaven, and buried in the Earth. For a Christian who pretends to derive his pedigree from Heaven, yet wholly to mind Earthly things, is to debase himself, as if a King should leave his Throne to follow the Plough; *Jer.* 45.5. *Seekest thou great things for thy self?* As if the Lord had said, what thou *Baruck,* thou who art born of God, akin to Angels, and by thy Office a *Levite,* dost thou debase thy self, and spot the silver wings of thy Grace, by beliming them with earth? Seekest thou great things, seek them not. The Earth choaks the Fire: Earthliness choaks the Fire of good Affections.\n\n10\\. *Vlt.* If God be our Father let us own our Heavenly Father in the worst times, stand up in his cause, defend his Truths. *Athanasius* owned God when most of the World turned *Arrians*: If Sufferings come do not deny God: He is a bad Son who denyes his Father: Such as are ashamed of God in times of danger, God will be ashamed to own them for his Children; *Mark* 8.38. *Whosoever therefore shall be ashamed of me and my words in this adulterous generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father, with his holy Angels.* So I have done with the First Part of the Preface, *Our Father.*\n\nII. The Second Part of the Preface, (which I shall but briefly touch on) is, [*which art in Heaven.*] 〈 in non-Latin alphabet 〉. God is said to be in Heaven, not that he is so included there that he is no where else, for the *Heaven of Heavens cannot contain him,* 1 *Kings* 8.27. but the meaning is, God is chiefly resident in the Empyrean Heaven, which the Apostle calls *the third Heaven,* 2 *Cor.* 12.2. there God doth most give forth his Glory to his Saints and Angels.\n\nQuest. *What may we learn from this, that God is in Heaven?*\n\n*Answ.* 1. Hence we learn that we are to raise our Minds in Prayer above the Earth. God is no where to be spoken with but in Heaven. God never denyed that Soul his suit who went as far as Heaven to ask it.\n\n2\\. We learn from Gods being in Heaven his Soveraign Power. *Hoc vocabulo intelligitur omnia subesse ejus imperio.* Calvin. *Psal.* 115.3. *Our God is in the heavens, he hath done whatever he pleased.* God being in Heaven governs the Universe, and orders all Occurrences here below for the good of his Children: When the Saints are in straits and dangers, and see no way of relief, he can send from Heaven and help them; *Psal.* 57.3. *He shall send from heaven and save me.*\n\n3\\. We learn Gods Glory and Majesty: He is in Heaven, therefore he is *covered with light, Psal.* 104.2. *cloathed with honour, Psal.* 104.1. and is as far above all Worldly Princes as Heaven is above Earth.\n\n4\\. We learn from Gods being in Heaven, his Omnisciency: *All things are naked and unmasked to his eye; Heb.* 4.13. Men plot and contrive against the Church, but God is in Heaven, and they do nothing but what our Father sees. If a Man were on the top of an high Tower or Theatre, he might thence see all the People below: God is in Heaven as in an Tower or Theatre, and he sees all the transactions of Men. The Wicked make wounds in the backs of the Righteous, and then pour in Vinegar; God writes down their cruelty; *Exod.* 3.7. *I have seen the afflictions of my people.* God is in Heaven, and he can thunder out of Heaven upon his enemies: *Psal.* 18.13. *The Lord thundered in the heavens; yea, he sent out arrows and scattered them, and he shot out lightnings and discomfited them.*\n\n5\\. We learn from Gods being in Heaven, Comfort; for the Children of God when they pray to their Father, the way to Heaven cannot be blocked up: One may have a Father living in Foreign parts, but the way both by Sea and by Land may be so blocked up that there is no coming to him; but thou Saint of God, when thou prayest to thy Father he is in Heaven, and though thou art never so confined, thou mayest have access to him. A Prison cannot keep thee from thy God; the way to Heaven can never be blocked up.\n\nSo I have done with the word *Father,* I shall speak next of the Pronoun 〈 in non-Latin alphabet 〉 *Our, Father.* In the first there is an Appellation, *Father*; in the second an Appropriation, *Our Father.* Christ by this word *(Our)* would teach us thus much, *That in all our Prayers to God we should act Faith. Our Father; Father,* denotes Reverence, *Our Father,* denotes Faith. In all our Prayers to God we should exercise Faith, *Our Father.* Faith is that which baptizeth Prayer, and gives it a name, it is called the *Prayer of Faith, Jam.* 5.15. without Faith it is speaking not praying. Faith is the breath of Prayer. Prayer is dead unless Faith breathe in it. Faith is a necessary requisite in Prayer. The Oyl of the Sanctuary was made up of several sweet Spices, *pure Myrrhe, Cassia, Cinamon, Exod.* 30.23. Faith is the chief spice or ingredient into Prayer, which makes it go up to the Lord as sweet Incense, *Jam.* 1.6. *Let him ask in faith. Mat.* 21.22. *Whatsoever ye shall ask in prayer, believing, ye shall receive. Invoco te Domine quanquam languida & imbecilla fide, tamen fide*; Lord, said *Cruciger,* I pray, though with a weak Faith, yet with Faith. Prayer is the Gun we shoot with, Fervency is the Fire that dischargeth it, and Faith is the Bullet which pierceth the Throne of Grace; Prayer is the Key of Heaven, Faith is the Hand that turns it; *Pray in faith, Our Father.* Faith must take Prayer by the hand, or there is no coming nigh to God; Prayer without Faith is unsuccessful. If a poor Handicrafts-man, that lives by his labour, hath spoiled his tools that he cannot work, how shall he subsist? Prayer is the tool we work with, which procures all good for us, but unbelief spoils and blunts our Prayers, and then we can get no Blessing from God: A Prayer that is Faithless is Fruitless. As *Joseph* said, *You shall not see my face unless you bring your brother Benjamin with you; Gen.* 43.3. so Prayer cannot see Gods face, unless it bring its brother Faith with it. What is said of *Israel, They could not enter in because of unbelief, Heb.* 3.19. is as true of Prayer, it cannot enter into Heaven because of unbelief. This makes Prayer often suffer shipwrack, because it dasheth upon the rock of Unbelief: O sprinkle Faith in Prayer. We must say, *Our Father.*\n\nQuest. 1. *What doth praying in Faith imply?*\n\n*Resp.* Praying in Faith implyes the having of Faith; the act implyes the habit: To walk implyes a principle of Life, so to pray in Faith implyes an habit of Grace. None can pray in Faith but Believers.\n\nQuest. 2. *What is it to pray in Faith?*\n\n*Answ.* 1. To pray in Faith is to pray for that which God hath promised; where there is no promise we cannot pray in Faith.\n\n2\\. To pray in Faith is to pray in Christs meritorious Name; *John* 14.13. *Whatsoever ye shall ask in my name that will I do.* To pray in Christs Name is to pray in the hope and confidence of Christs Merit. When we present Christ to God in Prayer, when we carry the Lamb slain in our Armes, when we say Lord, we are Sinners, but here is our Surety, for Christs sake be propitious, this is coming to God in Christs Name, and this is to pray in Faith.\n\n3\\. To pray in Faith is in Prayer to fix our Faith on Gods faithfulness, believing that he doth hear and will help; this is a taking hold of God; *Isa.* 64.7. By Prayer we draw nigh to God, by Faith we take hold of him. 2 *Chron.* 13.14. *The children of Judah cryed unto the Lord*; and this was the crying of Faith; *ver.* 18. *They prevailed because they relyed on the Lord God of their Fathers:* Making supplication to God, and staying the Soul on God, is praying in Faith: To pray and not rely on God for the granting our Petitions, *irrisio Dei est,* saith *Pelican,* it is to abuse and put a scorn upon God. By praying we seem to honour God, by not believing we affront him. In Prayer we say, Almighty, Merciful Father, by not believing, we blot out all his Titles again.\n\nQuest. 3. *How may we know that we do truly pray in Faith? We may say* Our Father, *and think we pray in Faith, when it is in presumption, how therefore may we know that we do indeed pray in Faith?*\n\n*Answ.* 1. When our Faith in Prayer is humble: A presumptuous person hopes to be heard in Prayer for some inherent worthiness in himself; he is so qualified, and hath done God good service, therefore he is confident God will hear his Prayer: See an instance, *Luke* 18.11, 12. *The Pharisee stood and prayed thus, God I thank thee that I am not as other men are, extortioners, unjust: I fast twice in the week, I give tithes of all that I possess:* This was a presumptuous Prayer; but a sincere heart doth as well act Humility in Prayer as Faith, *Luke* 18.13. *The Publican standing afar off would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner. God be merciful,* there was Faith, *to me a sinner,* there was Humility, and a sence of unworthiness.\n\n2\\. We may know we pray in Faith, when though we have not the present thing we pray for, yet we believe God will grant, therefore we will stay his leasure. A Christian having a command to pray, and a promise, he is resolved to follow God with Prayer and not give over; as *Peter* he knocked, yet the door was not opened, but he continued knocking, and at last it was opened, *Acts* 12.16. so a Christian prayes and prayes, but hath no answer, but he will continue knocking at Heaven door, knowing an answer will come; *Psal.* 86.7. *Thou wilt answer me*: Here is one that prayes in Faith. Christ saith, *Pray and faint not; Luke* 18.1. A Believer at Christs word lets down the net of Prayer, and though he catch nothing, he will cast the net of Prayer again, believing that Mercy will come. Patience in Prayer is nothing but Faith spun out.\n\n*VSE* I. It reproves them that pray in Formality, not in Faith: They question whether God hears, or will grant; *Jam.* 4.3. *Ye ask and receive not because ye ask amiss.* He doth not say ye ask that which is unlawful, but ye ask amiss; when Men pray and believe not, they ask amiss, and therefore they receive not. Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace; the rubbish of unbelief stops the currant of Prayer.\n\n*VSE* II. Of *Exhortation.* Let us set Faith a work in Prayer, [*Our Father*]: The Husbandman sowes in hope; Prayer is the seed we sow; when the hand of Faith scatters this seed, it brings forth a fruitful crop of Blessing. Prayer is the ship we send out to Heaven; when Faith makes an adventure in this ship, it brings home large returns of Mercy. O pray in Faith, say *Our Father*; and that we may act Faith in Prayer, consider,\n\n[^5]1. Gods readiness to hear Prayer, *Deus paratus ad vota exaudienda,* did God forbid all addresses to him, it would put a damp upon the trade of Prayer, but Gods ear is open to Prayer. It is one of the Names by which God is known; *Psal.* 65.2. *O thou that hearest prayer.* The *Aediles* among the *Romans* had their doors always standing open, that all who had petitions might have free access to them: God is both ready to hear and grant Prayer: This may encourage Faith in Prayer; and whereas some may say they have prayed but have had no answer. 1. God may hear Prayer though he doth not presently answer; we write a Letter to a Friend, he may have received it, though we have yet had no answer of it. Perhaps thou prayest for the light of Gods face, God may lend thee an ear, though he doth not show thee his face. 2. God may give an answer to Prayer when we do not perceive it. His giving an heart to pray, and inflaming the affections in Prayer is an answer of Prayer; *Psal.* 138.3. *In the day that I cryed thou answeredst me, and strengthenedst me with strength in my soul: Davids* inward strength was an answer of Prayer, therefore let Gods readiness to hear Prayer incourage Faith in Prayer.\n\n2\\. That we may act Faith in Prayer, consider, we do not pray alone, Christ prayes over our Prayers again: Christs Prayer is the ground why our Prayer is heard. Christ takes the dross out of our Prayer, and presents nothing to his Father but pure Gold. Christ mingles his sweet odours with the Prayers of the Saints: *Rev.* 5.8. Think of the dignity of his Person, he is God; and the sweetness of his Relation, he is a Son. O what encouragement is here to pray in Faith. Our Prayers are put into the hand of a Mediator. Christs Prayer is mighty and powerful.\n\n3\\. We pray to God for nothing but what is pleasing to him, and he hath a mind to grant: If a Son ask nothing but what his Father is willing to bestow, this may make him go to him with confidence; when we pray to God for holy hearts, there’s nothing more pleasing to him; 1 *Thess.* 4.3. *This is the will of God even your sanctification.* We pray that God would give us an heart to love him, and there’s nothing he more desires than our Love. How may this make us pray in Faith, when we pray for nothing but what is acceptable to God, and which he delights to bestow.\n\n4\\. To encourage Faith in Prayer, consider the many sweet Promises that God hath made to Prayer. The Cork keeps the Net from sinking; the Promises are the Cork to keep Faith from sinking in Prayer. God hath bound himself to us by his Promises. The Bible is bespangled with Promises made to Prayer, *Isa.* 30.19. *He will be very gracious to thee at the voice of thy cry. The Lord is rich unto all that call upon him, Rom.* 10.12. *Jer.* 29.13. *Then shall ye find me when you search for me with all your heart. Psal.* 145.19. *He will fulfil the desire of them that fear him.* The *Tyrians* tyed their God *Hercules* with a Golden Chain that he should not remove; God hath tyed himself fast to us by his Promises▪ how should these animate and spirit Faith in Prayer; Faith gets strength in Prayer by sucking from the breast of a Promise.\n\n5\\. That we may act Faith in Prayer, consider Jesus Christ hath purchased that which we pray for: We may think the things which we ask in Prayer too great for us to obtain, but they are not too great for Christ to purchase: We pray for pardon, Christ hath purchased it in his Blood: We pray for the Spirit to animate and inspire us, the sending down of the Holy Ghost into our hearts is the fruit of Christs death, *John* 16. This may put life into our Prayers, and make us pray in Faith, because the things we ask in Prayer, though they are more than we deserve, yet not more than Christ hath purchased for us.\n\n6\\. To make us pray in Faith, consider there is such a bountifulness in God, that he often excells the prayers of his people; he gives them more than they ask; as *Hannah* asked a Son, and God gave her not only a Son, but a Prophet; *Solomon* asked Wisdom, and God gave him not only Wisdom, but Riches and Honour besides; *Jacob* prayed that God would but give him Food and Rayment, and the Lord encreased his Pilgrims staff into two bands; *Gen.* 32.10. God is oft better to us than our Prayers, as when *Gehazi* asked but one Talent, *Naaman* would needs force two upon him, 2 *Kings* 5.23. We ask one Talent of Mercy, and God gives two Talents The Woman of *Canaan* asked but a crumb, namely, to have the life of her Child, and Christ gave her more, he sent her home with the life of her Soul.\n\n7\\. The great success the Prayer of Faith hath found; like *Jonathans* bow it hath not returned empty. *Vocula pater dicta in corde,* saith *Luther*: This little word *Father,* pronounced in Faith, hath overcome God; *Gen.* 32.11. *Deliver me I pray thee*; and this was mixed with Faith in the promise, *ver.* 12. *Thou saidst I will surely do thee good,* and this Prayer had power with God and prevailed, *Hos.* 12.4. the Prayer of Faith hath opened prison doors, stop’d the chariot of the Sun, lock’d and unlock’d Heaven, *Jam.* 5.17 the Prayer of Faith hath strangled the plots of enemies in the birth, it hath routed their forces. *Moses* Prayer against *Amalek* did more than *Joshuas* sword, and may not this hearten and corroborate Faith in Prayer.\n\n8\\. If all this will not prevail, consider how heartless and comfortless it is to pray, and not in Faith: The heart misgives secretly, God doth not hear, nor will he grant. Faithless praying must needs be comfortless, for there is no promise made to unbelieving Prayer. ’Tis sad sailing where there is no anchoring, and sad praying where there is no promise to anchor upon: *Jam.* 1.7. The Disciples toyl’d all night and caught nothing; the Unbeliever toyls in Prayer, and catcheth nothing; he receives not any Spiritual Blessings, pardon of Sin or Grace: As for the Temporal Mercies the Unbeliever hath, he cannot look upon them as the fruit of Prayer, but as the over-flowings and spillings of Gods bounty: Oh therefore labour to exert and put forth Faith in Prayer.\n\nObject. *But there is so much sin cleaves to my Prayer, that I fear it is not the Prayer of Faith, and God will not hear it.*\n\n*Resp.* If thou mournest for this, it hinders not but that thy Prayer may be in Faith, and God may hear it? Weakness in Prayer shall not make void the Saints Prayers; *Psal.* 31.22. *I said in my hast I am cut off.* There was much unbelief in this Prayer. *I said in my hast,* 〈 in non-Latin alphabet 〉, in my trembling. *Davids* Faith did tremble and faint, yet God heard his prayer. The Saints passions do not hinder the Saints prayers, *Jam.* 5.17. therefore be not discouraged, though sin will cleave to thy holy offering, yet these two things may comfort, thou mayest pray with Faith though with weakness, and God sees the sincerity, and will pass by the infirmity.\n\nQuest. *How shall we do to pray in Faith?*\n\n*Answ.* Implore the Spirit of God: We cannot say *Our Father* but by the Holy Ghost. Gods Spirit helps us not only to pray with sighs and groans but with Faith The Spirit carries us to God, not only as to a Creator but a Father; *Gal.* 4.6. *He hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. Crying,* there the Spirit causeth us to pray with fervency; *Abba Father,* there the Spirit helps us to pray with Faith: Prayer is the key of Heaven; the Spirit helps Faith to turn this key, and then it unlocks Heaven.\n\n[^1]: Calvin.\n[^2]: Aug.\n[^3]: Tertull.\n[^4]: Aug.\n[^5]: Calvin."},{"number":93,"title":"Hallowed be thy Name","part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[],"text":"*MATTH. vi.* 9. Hallowed be thy Name.\n\nHaving spoken of the Introduction to the Lords Prayer, *After this manner pray ye*; and the Preface, *Our Father which art in Heaven*: I come now Thirdly to the Prayer it self, which consists of seven Petitions. A short body of Divinity is contained in them. I begin with the first Petition.\n\nI. *Hallowed be thy Name.* In the Latin it is *sanctificetur nomen tuum,* sanctified be thy Name. In this Petition, *Hallowed be thy Name,* we pray, that Gods Name may shine forth gloriously, and that it may be honoured and sanctified by us in the whole course and tenour of our Lives. It was the Angels song, *Glory be to God in the highest*; that is, let his name be glorified and hallowed. This Petition, *Hallowed be thy Name,* is set in the fore front, to show, that the hallowing of Gods Name is to be preferred before all other things; 1. It is to be preferred before Life; we pray, *Hallowed be thy Name,* before we pray, *Give us this day our daily bread.* 2. It is to be preferred before Salvation, *Rom.* 9.1. Gods Glory is more worth than the Salvation of all Mens Souls: As Christ said of love, *Matth.* 22.37. *This is the first and great Commandment*; so I may say of this Petition, *Hallowed be thy Name,* it is the first and great Petition; it contains the most weighty thing in Religion, Gods Glory. When some of the other Petitions shall be useless and out of date, we shall not need pray in Heaven, *Give us our daily bread,* because there shall be no hunger; nor, *Forgive us our trespasses,* because there shall be no sin; nor, *Lead us not into temptation,* because the Old Serpent is not there to tempt: Yet the hallowing of Gods Name shall be in great use and request in Heaven; we shall be ever singing Hallelujahs, which is nothing else but the hallowing of Gods Name. Every Person in the Blessed Trinity, God the Father, Son and Holy Ghost, must have this honour, to be Hallowed, their Glory being equal, and their Majesty co-eternal. *Hallowed be thy Name*: To admire Gods Name is not enough; we may admire a Conquerour; but when we say, *Hallowed be thy Name,* we set Gods Name above every Name, and not only admire him but adore him, and this is proper only to the Deity. For the further explication I shall propound Three Questions.\n\n1\\. *What is meant by Gods Name?* 2. *What is meant by hallowing Gods Name?* 3. *When may we be said to hallow or sanctifie Gods Name?*\n\nQuest. 1. *What is meant by Gods Name?*\n\n*Resp.* 1. By Gods Name is meant his Essence; *Psal.* 20.1. *The name of the God of Jacob defend thee*; that is, the God of *Jacob* defend thee.\n\n2\\. By Gods Name is meant any thing by which God may be known; as a Man is known by his Name; Gods Name is his Attributes, Wisdom, Power, Holiness, Goodness, by these God is known as by his Name.\n\nQuest. 2. *What is meant by hallowing of Gods Name?*\n\n*Resp.* To hallow is *a communi separare,* to set apart a thing from the common use to some sacred end. As the Vessels of the Sanctuary were said to be hallowed; so, to hallow Gods Name, is to set it apart from all abuses, and to use it holily and reverendly: In particular, Hallowing of Gods Name is to give him high honour and veneration, and render his Name sacred. We can add nothing to Gods Essential Glory, but we are said to honour and sanctifie his Name, when we lift him up in the World, and make him appear greater in the eyes of others. When a Prince is crowned there is something added really to his Honour; but when we go to crown God with our Triumphs and Hallelujahs, there is nothing added to his Essential Glory. God cannot be greater than he is, only we may make him appear greater in the eyes of others.\n\nQuest. 3. *When may we be said to hallow and sanctifie Gods name?*\n\n*Answ.* 1. When we profess his Name; our meeting in this holy assembly is an honour done to Gods Name; this is good, but it is not enough. All that wear Gods livery by profession are not true servants; there are some Professors Christ will at the last day profess against; *Matth.* 7.23. *I will profess I never knew you.* Therefore to go a little further.\n\n2\\. We hallow and sanctifie Gods Name, when we have an high appretiation and esteem of God; we set him highest in our thoughts. The *Hebrew* word to honour, 〈 in non-Latin alphabet 〉 signifies to esteem precious. We conceive of God in our minds as the most super-excellent and infinite good; we apprehend in God a constellation of all beauties and delights; we adore God in his Glorious Attributes, which are the several beams by which his Divine Nature shines forth; we adore God in his Works, which are bound up in three great Volumes, Creation, Redemption, Providence; we hallow and sanctifie Gods Name when we lift him highest in our Souls; we esteem him 〈 in non-Latin alphabet 〉, a super-eminent incomprehensible good.\n\n3\\. We hallow and sanctifie Gods Name when we trust in his Name; *Psal.* 33.21. *We have trusted in his holy name.* No way can we bring more revenues of Honour to God, or make his Crown shine brighter than by confiding in him; *Rom.* 4.20. *Abraham was strong in faith giving glory to God*; there was an hallowing of Gods Name: As unbelief stains Gods honour, and eclipseth his Name, 1 *John* 5.10. *He that believeth not makes God a lyar*; so Faith doth glorifie and hallow Gods Name. The Believer trusts his best Jewel in Gods hands, *Psal.* 3.5. *Into thy hands I commit my Spirit*: Faith in a Mediator doth more honour and sanctifie Gods Name than Martyrdom, or the most sublime acts of Obedience.\n\n4\\. We hallow and sanctifie Gods Name when we never make mention of his name but with the highest reverence; Gods Name is Sacred, and it must not be spoken of but with veneration: The Scripture, when it speaks of God, gives him his Titles of Honour; *Gen.* 14.20. *Blessed be the most high God; Neh.* 9.5. *Blessed be thy glorious name which is exalted above all praise.* To speak vainly or slightly of God is a profaning his Name, and is a taking his Name in vain. Let his Name be Hallowed: By giving God his venerable Titles we do as it were hang his Jewels on his Crown.\n\n5\\. We hallow and sanctifie Gods Name when we love his Name; *Psal.* 5.11. *Let them that love thy name be joyful*; and that Love which is honouring Gods Name must be a special discriminating Love, the cream and flower of our Love; such a Love as we give to none besides: As the Wife honours her Husband, by giving him such a Love as she gives to none else, a Conjugal Love; so we hallow Gods Name by giving him such a Love as we give to none else; a Love joyned with Worship, *Psal.* 45.11. *He is thy God and worship thou him.*\n\n6\\. We hallow and sanctifie Gods Name when we give him an Holy and Spiritual Worship. 1. We give him the same kind of Worship that he hath appointed; *Lev.* 10.3. *I will be sanctified of all that come nigh to me*; that is, I will be sanctified with that very Worship I have appointed. It is the purity of Worship God loves better than the pomp. It is a dishonouring of Gods Name to bring any thing into his Worship which he hath not instituted; as if God were not wise enough to appoint the manner how he will be served; Men will go to prescribe him, and super-add their inventions: This God looks upon as offering strange fire, and it is an high provocation. 2. We give God the same Heart devotion in Worship as he hath appointed, *Rom.* 12.11. *Fervent in Spirit serving the Lord.* The word for *fervent,* 〈 in non-Latin alphabet 〉, is a Metaphor that alludes to *Water,* that seeths and boyls over; so our Affections should boyl over in holy Duties. To give God outside Worship, and not the Devotion of the Heart, is instead of hallowing and sanctifying him in an Ordinance, to abuse him; as if one call for Wine, and you give him an empty Glass: It is to deal with God as *Prometheus* did with *Jupiter,* who did eat the Flesh, and present *Jupiter* with nothing but Bones covered over with Skin; then we hallow Gods name, and sanctifie him in an Ordinance, when we give him the vitals of Religion, an Heart flaming with Zeal.\n\n7\\. We hallow and sanctifie Gods Name when we hallow his day; *Jer.* 17.22. *Hallow ye the Sabbath day.* Our Christian Sabbath which comes in the room of the *Jews* Sabbath, is called 〈 in non-Latin alphabet 〉, *the Lords day; Rev.* 1.10. This was antiently called *dies lucis,* a day of light; wherein Christ the Sun of Righteousness shines in an extraordinary manner: It is an honour done to God to hallow his Sabbath. 1. We must rest on this day from all secular works: *Jer.* 17.21. *Bear no burden on the Sabbath day*: As *Joseph* when he would speak with his Brethren thrust out the *Egyptians*; so when we would have converse with God on this day, we must thrust out all earthly employments. It is observable, *Mary Magdalen* refused to anoint Christs dead Body on the Sabbath-day; *Luke* 23.56. She had before prepared her Oyntment and Spices, but came not to the Sepulchre till the Sabbath was past. She rested on that day from civil Work, though it were a commendable and glorious Work, the anointing of Christs dead Body. 2. We must in a solemn manner devote our selves to God on this day: We must spend this whole day with God. Some will hear the Word, but leave all their Religion at Church, they do nothing at home, they do not pray or repeat the Word in their houses, and so they rob God of a part of his day; ’tis to be bewailed to see how Gods day is profaned. Let not Men think Gods Name is hallowed while his Sabbath is broken.\n\n8\\. We hallow and sanctifie Gods Name when we ascribe the honour of all we do to him: *Psal.* 96.8. *Give unto the Lord the glory due unto his name. Herod* instead of hallowing Gods Name, stain’d the honour of his Name in assuming that praise to himself which was due to God: *Acts* 12.23. We ought to take the honour from our selves and give it to God: 1 *Cor.* 15.10. *I laboured more than they all:* One would think this had savoured of pride, but the Apostle pulls the Crown from his own head, and sets it upon the head of Free-Grace; *Yet not I but the grace of God which was with me.* If a Christian hath any assistance in Duty, or victory over Temptation, he rears up a Pillar and writes upon it, *Hucusque adjuvabit Deus,*—Hitherto the Lord hath helped me. *John Baptist* transferred all the honour from himself to Christ; he was content to be eclipsed that Christ might shine the more: *John* 1.15. *He that comes after me is preferred before me.* I am but the Herauld, the voice of one crying, he is the Prince; I am but a lesser Star, he is the Sun; I baptize only with Water, he with the Holy Ghost: This is an hallowing Gods Name when we translate all the honour from our selves to God; *Psal.* 115.1. *Not unto us, O Lord, not unto us, but unto thy name give glory.* The King of *Sweden* wrought that Motto on the Battle at *Lypswich. Ista a Domino facta sunt,* The Lord hath wrought this Victory for us.\n\n9\\. We hallow and sanctifie Gods Name by obeying him: How doth a Son more honour his Father than by Obedience; *Psal.* 40.8. *I delight to do thy will, O my God. 〈 in non-Latin alphabet 〉. Chrys.* The Wise Men showed honour to Christ, not only by bowing the knee to him, but by presenting him with Gold and Myrrh, *Matth.* 2.11. we hallow Gods name not only by lifting up our eyes and hands to Heaven, and bowing the knee in Prayer, but by presenting God with golden Obedience. As the Factor trades for the Merchant, so we trade for God, and lay out our strength in his Service. ’Twas a saying of Reverend Doctor *Jewell, I have spent and exhausted my self in the labours of my holy Calling; To obey is better than sacrifice.* The Cherubims representing the Angels, are set forth with their Wings displayed, to show how ready they are to do service to God. To obey is Angelical; to pretend honour to Gods name, yet not to obey is but a devout complement. *Abraham* honoured God by Obedience; he was ready to sacrifice his Son, though the Son of his Old Age, and a Son of the Promise, *Gen.* 22.16. *By my self have I sworn saith the Lord, because thou hast done this thing, and hast not with-held thy Son, thy only Son; that in blessing I will bless thee.*\n\n10\\. We hallow and sanctifie Gods Name when we lift up Gods name in our praises. God is said to sanctifie, and Man is said to sanctifie. God sanctifies us by giving us Grace, and we sanctifie him by giving him Praise. What were our Tongues given us for, but to be Organs of Gods Praise; *Psal.* 71.8. *Let my mouth be filled with thy praise, and with thy honour all the day. Rev.* 5.13. *Blessing, honour, glory and power be unto him that sitteth upon the throne, and unto the lamb for ever.* Thus Gods name is hallowed and sanctified in Heaven The Angels and Glorified Saints are singing Hallelujahs; let us begin the work of Heaven here. *David* did sing forth Gods Praises and Doxologies in a most melodious manner, therefore was called the sweet singer of *Israel,* 1 *Sam.* 23.1. Praising God is an hallowing of Gods name; it spreads his renown, it displayes the trophies of his excellency, it exalts him in the eyes of others; *Psal.* 50.23. *Who so offereth praise glorifies me.* This is one of the highest and purest acts of Religion. In Prayer we act like Men, in Praise we act like Angels: This is the musick of Heaven, 〈 in non-Latin alphabet 〉, *Zenoph.* this is a work fit for a Saint; *Psal.* 149.5, 6. *Let the Saints be joyful, let the high praises of God be in their mouths.* None but Saints can in a right manner thus hallow Gods name by praising him. As every one hath not skill to play on the Viol and Organ, so every one cannot rightly sound forth Gods harmonious Praises; only the Saints can do it; they only can make their tongue and heart joyn in consort; *Psal.* 111.1. *I will bless thee O Lord, with my whole heart*; and *Psal.* 66.17. *He was extolled with my tongue*: There was heart and tongue joyning in consort. This hallowing Gods name by praise is very becoming a Christian; it is unbecoming to murmur, this is a dishonouring Gods name: But it becomes the Saints to be Spiritual Quiristers in singing forth the honour of Gods name: It is called *the garment of praise, Isa.* 61.3. how comely and handsome is this garment of praise for a Saint to wear; *Psal.* 33.1. *Praise is comely for the righteous*; especially it is an high degree of hallowing Gods name, when we can speak well of God, and bless him in an afflicted state, *Job* 1.21. *The Lord hath taken away, blessed be the name of the Lord.* Many will bless God when he gives, but to bless him when he takes away, is in an high degree to honour God, and hallow his name: Let us thus magnifie Gods name. Hath not God given us abundant matter of praising him; he hath given us the nether and upper springs; he hath given us Grace, a Mercy spun and woven out of his Bowels, and he intends to crown Grace with Glory: This should make us hallow Gods Name by being trumpets of his Praise.\n\n11\\. We hallow and sanctifie Gods Name when we sympathize with him: We grieve when his name suffers. 1. We lay to heart his dishonours: How was *Moses* affected with Gods dishonour, he breaks the Tables, *Exod* 32.19. We grieve to see Gods Sabbaths profaned, his Worship adulterated, the Wine of Truth mingled with Error. 2. We grieve when Gods Church is brought low, because now Gods name suffers. *Nehemiah* layes to heart the miseries of *Sion,* his complexion begins to alter, and he looks sad; *Neh.* 2.3. *Why is thy countenance sad?* What sad when the Kings Cupbearer, and Wine so near? O but it fared ill with the Church of God, and Religion seemed to lose ground, and Gods name suffered, therefore *Nehemiah* grows weary of the Court, he leaves his Wine, and mingles his Drink with weeping. This holy sympathy and grieving, when Gods name suffers, God esteems an honouring and sanctifying his name. *Hezekiah* grieved when the King of *Assyria* reproached the living God; *Isa.* 37.17. *He went into his chamber, and spread the letter of blasphemy before the Lord,* 2 *Kin.* 19.14. and no doubt watered the Letter with his tears. He seemed not to be so much troubled at the fear of losing his own Life and Kingdom, as that God should lose his Glory.\n\n12\\. We hallow and sanctifie Gods Name, when we give the same honour to God the Son, as we give to God the Father; *John* 5.23. *That all men should honour the Son even as they honour the Father.* The *Socinians* deny Christs Divinity, saying, that he is 〈 in non-Latin alphabet 〉, a bare Man: This is to make him below the Angels; *Psal.* 8.5. For the Humane Nature considered *in se* is below the Angelical; this is to reflect dishonour upon the Lord of Glory: We must give equal honour to the Son as to the Father; we must believe Christs Deity, he is the picture of his Fathers Glory, *Heb.* 1.3. If the Godhead be in Christ, he must needs be God, but the Godhead shines in him; *Col.* 2.9. *In whom dwells the fulness of the Godhead bodily: Ergo,* he is God. How could these Divine Titles be given to Christ? Omnipotency, *Heb.* 1.3. Ubiquity, *Mat.* 28.20. a power of sealing Pardons, *Mat.* 9.6. coequality with God the Father, both in power and dignity, *John* 5.21, 23. how I say could these Titles of Honour be ascribed to Christ, if he were not crowned with the Deity? When we believe Christs Godhead, and build our hope of Salvation on the Corner-stone of his Merit: When we see neither the Righteousness of the Law, or of Angels can justifie, but we fly to Christs Blood as to the Altar of Refuge, this is an honouring and sanctifying Gods name: God never thinks his name to be hallowed, unless his Son be honoured.\n\n13\\. We hallow Gods Name by standing up for his Truths. Much of Gods Glory lyes in his Truths. Gods Truths are his Oracles. God intrusts us with his Truths as a treasure. We have not a richer Jewel to trust God with than our Souls, nor God hath not a greater Jewel to trust us with than his Truths. Gods Truths set forth his Glory; now when we are zealous Advocates for Gods Truth, this is an honour done to Gods name. *Athanasius* was called, *the Bulwark of Truth*; he stood up in the defence of Gods Truths against the *Arrians,* and so was a Pillar in the Temple of God; better have Truth without Peace, than Peace without Truth. It concerns the Sons of *Sihon* to stand up for the great Doctrines of the Gospel; the Doctrine of the Trinity, the Hypostatical Union, Justification by Faith, the Saints perseverance: We are bid to contend earnestly, *Jude* 3. 〈 in non-Latin alphabet 〉, to strive as in an agony for the Faith; that is, the Doctrine of Faith: This contending for the Truth brings great revenues into Heavens exchequer; this is an hallowing of Gods name. Contend for the Truth. Some can contend for Ceremonies, but not for the Truth. We should count him unwise that contends more for a box of Counters, than for his box of Evidences.\n\n14\\. We hallow and sanctifie Gods name by making as many Proselites as we can to him; by all holy expedients, Counsel, Prayer, Example, we endeavour the Salvation of others. How did *Monica,* St. *Austins* Mother, labour for his Conversion, she had sorer pangs in travail for his new birth, than for his natural birth: ’tis an hallowing Gods name when we diffuse the sweet savour of Godliness, and propagate Religion to others; when not only we our selves honour God, but are instruments to make others honour him. Certainly when the heart is seasoned with Grace, there will be an endeavour to season others. Gods Glory is dear to a Saint as his own Salvation, and that this Glory may be promoted he endeavours the conversion of Souls, every Convert is a Member added to Christ: Let us thus hallow Gods name by labouring to advance piety in others; especially, let us endeavour that those who are nearly related to us, or are under our roof, should honour God; *Josh.* 24.15. *As for me and my house we will serve the Lord:* Let us make our houses *Bethels* places, where Gods name is called upon, *Col.* 4.15. *Salute Nymphas, and the church that is in his house*: Let the Parent endeavour that his Children may honour God, and the Master that his Servants honour him; read the Word, drop holy Instruction, perfume your Houses with Prayer; the *Jewes* had Sacrifices in their Family as well as in the Tabernacle. *Exod.* 12.3. this is an hallowing Gods name when we make proselites to him, and endeavour that all under our charge should honour and sanctifie his name.\n\n15\\. We hallow Gods name when we prefer the honour of Gods name before the dearest things. 1. We prefer the honour of Gods name before our own credit. The Saints of old have for the honour of God been willing to endure reproach; *Psal.* 69.7. *For thy sake I have born reproach. David* cared not what reproach he suffered, so Gods name might not suffer. The Prophet *Elijah* was called in derision, the *hairy Prophet,* and the Prophet *Isaiah,* the *bearer of burdens,* and the Prophet *Zephany,* the *bitter Prophet*; but they did bind these reproaches as a crown about their head; the honour of Gods name was dearer to them than their own honour: *Moses* esteemed the reproaches of Christ greater riches than the treasures of *Egypt, Heb.* 11.26. The Apostles went away rejoycing that they were counted worthy to suffer shame for the name of Christ; *Acts* 5.41. 〈 in non-Latin alphabet 〉, that they were graced so far as to be disgraced for the name of Christ: This is an hallowing Gods name when we are content to have our name eclipsed that Gods name may shine the more. 2. We prefer the honour of Gods Name before our Worldly profit and interest; *Mal.* 19.27. *We have forsaken all and followed thee.* When these two, God and Estate come in competition, we will rather let Estate go, than Gods Love and Favour. Thus that noble Marquess of *Vico* parted with a fair Estate, using these words, *Let their money perish with them that count all the Gold and Silver in the World, worth one hours communion with Jesus Christ.* 3. We prefer the honour of Gods name before our Life; *Rom.* 8.36. *For thy sake are we killed all the day long.* The honour done to Gods name, is not by bringing that outward Pomp and Glory to him as we do to Kings, but Gods honour comes in another way, and that is by the Sufferings of his People. When the World sees how intirely Gods people love him, that they will dye in his service, this exalts and honours Gods name. Gods Crown doth flourish in the ashes of his Martyrs. St. *Basil* speaks of a Virgin condemned to the fire, who having her Life and Estate offered her if she would bow to the Idol, answered, *Valeat vita, pereat pecunia,* Let Life and Money go, welcome Christ. When Gods Glory weighs heaviest in the ballance, and we are willing to suffer the loss of all, rather than Gods name should suffer, now we do in an high degree hallow Gods name.\n\n16\\. *Vlt.* We do hallow and sanctifie Gods name by an holy Conversation; 1 *Pet.* 2.9. *Ye are a royal priesthood, a peculiar people; that ye should show forth the praises of him who hath called you.* As an unholy life doth dishonour Gods name, *Rom.* 2.24. *The name of God is blasphemed among the Gentiles through you,* so by our holy and Bible Conversation, we honour Gods name. An holy Life speaks louder than all the Anthems and Praises in the World. Though the main work of Religion lyes in the heart, yet when our light so shines that others behold it, now they glorifie God; when our lives shine, now Gods name shines. The *Macedonians* used one day in the year to wear the picture of *Alexander* set with Pearl and costly Jewels; so when we carry the picture of Christ about us in our holy Example, now we bring honour to Gods name.\n\n*VSE* I. See the true note and character of a Godly Person; he is a sanctifier of Gods Name, *Hallowed be thy Name.* A true Saint doth ambitiously endeavour to advance Gods name. This is the Question he asks himself in every thing he is going about; will this action tend to the honour of Gods name? Will this exalt God? This was St. *Pauls* 〈 in non-Latin alphabet 〉, his chief design, that *Christ might be magnified, Phil.* 1.20. *viz.* that the Crown upon his Head might flourish. A Godly Man thinks it is scarce worth the while to live, if he may not bring some revenues of honour to Gods name.\n\n*VSE* II. I may here take up a sad lamentation, and speak as the Apostle *Paul, weeping, Phil.* 3.18. to consider how Gods name instead of being hallowed and sanctified, is dishonoured. Gods name, which is more worth than the Salvation of all Mens Souls, suffers deeply. We are apt to speak of our Sufferings; alas, what are all our Sufferings? Gods name suffers most; Gods name is the dearest thing he hath; how do Men stand upon their name and honour? Gods name is this day dishonoured, it is like the Sun in an eclipse. *Theodosius* took it hainously when they threw dirt upon his Statue, but now (which is far worse) disgrace is thrown upon the glorious name of Jehovah. Gods name in stead of being hallowed is dishonoured by all sorts.\n\n1\\. Heathens. 2. Turks. 3. Jewes. 4. Papists. 5. Protestants.\n\n1\\. By Heathens: They have a knowledge of a Godhead by the light of Nature; *Rom.* 1.19, 20. but they dishonour God and sin against the light of nature. The *Aegyptians* worship an Oxe, the *Persians* worship the Sun, the *Grecians* and *Romans, Jupiter,* and the *Parthians* worship the Devil.\n\n2\\. Gods name is dishonoured by the *Turks*; they adore *Mahomet* their great Prophet as one divinely inspired; *Mahomet* was of an impure vitious life; *Mahomet* plucks the Crown from Christs Head, denying his Deity.\n\n3\\. Gods name is dishonoured by the *Jewes*; who give not equal Honour and Adoration to God the Son as to God the Father; they expect a Messiah yet to come, *seculum futurum*; they believe not in Christ; they blaspheme him, and slight Righteousness imputed; they vilifie the Christian Sabbath.\n\n4\\. Gods name is dishonoured by the Papists. Popery is a God dishonouring Religion: They dishonour Gods name.\n\n(1.) By their Idolatry, *which is spiritual▪ adultery, Ezek.* 23.37. Idolatry is to worship a false God, or the true God in a false manner; this they are guilty of. 1. They dishonour God by their Idolatry in making graven Images, and giving the same honour to them as is due to God, 〈 in non-Latin alphabet 〉: Images are *teachers of lyes, Hab.* 2.18. they represent God in a bodily shape. 2. By their Idolatry in the Mass; worshipping the Host, and offering it up as a Sacrifice for Sin: The Apostle saith, *Heb.* 10.14. *By one offering Christ hath perfected them that are sanctified*; but as if Christs offering on the Cross were imperfect, they offer him up daily in the Mass, which is a dishonour done to Christs Priestly Office.\n\n(2.) The Papists instead of hallowing Gods name, dishonour Gods name by locking up the Scriptures in an unknown Tongue; they (as the *Philistins*) pluck out the peoples eyes, and then make sport with them: The Bible is a shining light, but they draw a curtain over it; they take away the *key of knowledge, Luke* 11.52. and hinder Gods Glory by hindering Mens Salvation.\n\n(3.) Instead of hallowing Gods name they dishonour it by giving Men Indulgencies. They say the Pope, as *Peters* Successour, hath power to grant Indulgencies, by vertue whereof Men are set free in the sight of God from the guilt of Sin: This is a double dishonour to God. 1. It is to steal a Flower from the Crown of Heaven. The Pope assumes a power to pardon, which is Gods Prerogative Royal; *Mat.* 2.7 *Who can forgive sin but God only?* 2. The Pope by his Indulgence encourageth Men to sin. What need the Papists care what Sins they commit, when they have a License and Patent from the Pope to bear them harmless.\n\n(4.) Instead of hallowing Gods name they dishonour Gods name by their Invocation of Saints. We are to pray only to God, *Matth.* 6.6. *Pray to thy Father*; not pray to a Saint, or the Virgin *Mary,* but pray to your Father in Heaven: We may pray to none but whom we may believe in: *Rom.* 10.14. The Saints in Heaven are ignorant of our grievances; *Isa.* 63.16. *Abraham is ignorant of us.*\n\n(5.) Instead of hallowing Gods name they dishonour it by their Luxury and Uncleanness: They allow of Stews. At *Rome* Fornication keeps open shop, and is in some cases, preferred before honourable Matrimony; *Vrbs est jam tota lupanar.*\n\n(6.) Instead of hallowing Gods name they dishonour it by their Blasphemies. They give equal, nay more honour to the Virgin *Mary* than to Christ; they ascribe more to her Milk than his Blood; they call her *Scala Caeli,* the Ladder of Heaven, *Janna Paradisi,* the Gate of Paradise. In their Doxologies they say, *Praise be to the Virgin* Mary, *and also to Christ.* What Blasphemy is this to set the Creature above the Creator. They say to her, *O faelix puerpera, nostrae piaris scelera,* O happy Mother of a Son who purgest away our Crimes.\n\n(7.) Instead of hallowing Gods name they dishonour it by their Lyes. Their golden Legend is an imposture, and is full of lying wonders. They show *John Baptists* Forehead for a Relique in *Spain,* yet his whole Head they affirm to be seen in St. *Sylvester* in *Rome:* They show St. *Peters* Shadow at *Rome*; indeed we read of St. *Peters* shadow *Acts* 5.15. but its strange how the Papists could catch his shadow, and keep it by them so long.\n\n(8.) Instead of hallowing Gods name they dishonour it by Baptizing Sin with the name of Vertue. Breach of Oaths is with the Papists a Vertue. If a Man hath bound his Soul to God by an Oath, yet to violate this Oath is vertuous, if it may propagate the Catholick Cause. Killing those who are of a different Religion, is not only Venial, but a Vertue among Catholicks. Destroying Two Hundred Thousand of the *Albigenses,* who were Protestants, was commended as a glorious Action, honoured with a Triumph at *Rome,* and crowned with his Holiness blessing. Is not this an high dishonour to God to guild over the foulest Crimes with the name of Vertue and Piety.\n\n(9.) Instead of hallowing Gods name they dishonour it by their damnable Assertions. 1. The Papists affirm that the Pope is above Scripture, that he may dispence with it, and that his Canons bind more than the Word of God 2. They teach merit by good Works, but if a Debtor cannot pay his Creditor, how can he merit at his hands? 3. That the Scripture is not a perfect Rule of Faith, and Man errs, therefore they eek it out with their Traditions, which they hold to be of equal Authority. 4. They teach that an implicite Faith is saving, though one may have an implicite Faith, yet be ignorant of all the Articles of Religion. 5. They say that the inward act of the Mind is not required in Gods Worship: Diversion of Mind in Duty, though one prayes and never thinks of God is no Sin, saith *Angelus* and *Sylvester,* and other Papists. 6. The Papists make Habitual Love to God unnecessary. It is not needful, saith *Bellarmine,* to perform any acts of Religion out of love to God. *Stapleton* and *Cajetan* affirm, that the Precept of loving God with all our heart is not binding; by which they cut asunder the Sinews and Soul of all Religion. Thus instead of honouring Gods name, the Papists dishonour it. Let us pray heartily that this *Romish* Religion may never get footing again in this Nation; God grant that this poysonful weed of Popery may never be watered here: But that it being a Plant which our Heavenly Father hath not planted, it may be rooted up.\n\n5\\. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in *England*: His name is like the Sun in an eclipse. Christians instead of hallowing Gods name, reproach and dishonour it.\n\n1\\. By their Tongues. 2. By their Lives.\n\n1\\. By their Tongues. 1. They speak irreverently of Gods name: Gods name is sacred: *Deut.* 28.58. *That thou mayest fear this glorious and fearful name, The Lord thy God.* The names of Kings are not mentioned without giving them their Titles of Honour, High and Mighty; but Men speak irreverently of God, as if he were like one of them, *Psal.* 50.21. this is a taking Gods name in vain. 2. They swear by his name. Many seldom name Gods name but in Oaths: How is God dishonoured when Men rend and tear his name by Oaths and Imprecations; *Jer.* 23.10. *Because of swearing the land mourns.* If God will reckon with Men for idle Words, shall not idle Oaths be put in the Account-Book? O but saith one, I cannot help it, it is a custom of swearing I have got, and I hope God will forgive me? *Answ.* Is this a good Plea, a custom of swearing? This is no excuse but an aggravation of Sin. As if one that had been accused for killing a Man, should plead with the Judge to spare him, because it was his custom to murder: This were an aggravation of the offence: Will not the Judge say thou shalt the rather dye. So it is here.\n\n2\\. As Men dishonour God by their Tongues, so by their Lives. What is it to say, *Hallowed be thy Name,* when in their Lives they profane his name; they dishonour God by their Atheism, Sabbath-breaking, Uncleanness, Perjury, Intemperance, Injustice. Men hang out a Flag of Defiance against Heaven. As the *Thracians* when it thunders, shoot their Arrowes against Heaven; so Men shoot their Sins as bearded Arrowes against Heaven. Sinners are hardened in Sin, they despise Counsel, they laugh at Reproof, they have cast off the vail of Modesty. Satan hath taken such full possession of them, that when they sin they glory in their shame; *Phil.* 3.19. they brag how many new Oaths they have invented, how oft they have been drunk, how many they have defiled; they declare their sin as *Sodom*: Such horrid impieties are committed that a modest Heathen would blush at. Men in this Age sin at that rate, as if either they did not believe there were an Hell, or as if they feared Hell would be full ere they could get thither. Was Gods name ever so openly dishonoured? All our Preaching will not make them leave their Sins. What a black vail is drawn over the face of Religion at this day? *Vivimus in temporum faecibus*—Sen. We live in the dregs of time wherein the common shore of wickedness runs; Physitians call it 〈 in non-Latin alphabet 〉, when there is no part of the Body free from Distemper. *England* hath a *Kakexy,* it is all over disease; *The whole head is sick, the whole heart is faint: Isa.* 1.6. As black Vapours rising out of the earth cloud and darken the Sun, so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name. O that our Eyes were like Limbecks, dropping the water of holy tears, to consider how Gods name, instead of being hallowed, is polluted and profaned: And may not we justly fear some heavy Judgments? Can God put up our affronts any longer? Can he endure to have his name reproached? Will a King suffer his Crown-Jewels to be trampled in the dust? Do not we see the symptoms of Gods Anger, do we not see his Judgments hovering over us? Sure God is whetting his Sword, he hath bent his Bow, and is preparing his Arrowes to shoot: *Qualis per arva Leo fulvam minaci fronte concutiens jubam.* Sen. Trag. The Body Politick is in a Paroxism, or burning Fit, and may not the Lord cause a sad Phlebotomy? Seeing we will not leave our Sins he may make us lose our Blood. May not we fear that the Ark should remove, the Vision cease, the Stars in Gods Church be removed, and we should follow the Gospel to the grave? When Gods name which should be hallowed is profaned among a People, it is just with God to write that dismal Epitaph upon a Nations Tomb, *The Glory is departed.* And that I may speak to the Consciences of all, and deal impartially, it were well if only the profane party were guilty; but may not many Professors be called to the Bar, and indited of this, that they have dishonoured Gods name; 2 *Chron.* 28.10. *Are there not with you, even with you, sins against the Lord your God?* Are there not the spots of Gods Children? *Deut.* 32.5. If you are Diamonds have you no flawes? Have not you your vanities? If your Discourse be not profane is it not vain? Have not you your self-seekings, rash censures, indecent dresses? If the wicked of the Land swear, do not you sometimes slander? If they are drunk with wine, are not you sometimes drunk with passion? If their sin be blaspheming, is not your sin murmuring? *Are there not with you, even with you, sins against the Lord?* The sins of Gods Children go nearer to his heart than the sins of others: *Deut.* 32.19. *When the Lord saw it he abhorred them, because of the provoking of his sons and daughters.* The sins of the wicked anger God, the sins of his own people grieve him; he will be sure to punish them; *Amos* 3.2. *You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.* O that our head were waters, that we could make this place a *Bochim,* a place of weepers, that Gods Children might mix blushing with tears, that they have so little hallowed, and so much eclipsed Gods name. Truly Gods own People have sinned enough to justifie God in all his severe actings against them.\n\n*VSE* III. Of *Exhortation.* Let us hallow and sanctifie Gods Name: Did we but see a glimpse of Gods glory, as *Moses* did in the Rock; the sight of this would draw Adoration and Praise from us; could we see God *face to face,* as the Angels in Heaven do, could we behold him sitting on his Throne like a Jasper-stone, *Rev.* 4.3. we should presently at the sight of this glory do as the twenty four Elders; *Rev.* 4.10. *They worship him that liveth for ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, honour and power.* That we may be stirred up to this great Duty, the hallowing, adoring and sanctifying Gods name; consider,\n\n1\\. It is the very end of our Being: Why did God give us our Life, but that our living may be an hallowing of his Name? Why did he give us Souls but to admire him, and Tongues but to praise him? The excellency of a thing is, when it attains the end for which it was made: The excellency of a Star is to give Light, of a Plant to be Fruitful; the excellency of a Christian is to answer the end of his Creation, which is to hallow Gods name, and live to that God by whom he lives. He who lives, and God hath no honour by him, buries himself alive, and exposeth himself to a Curse. Christ cursed the barren Fig-tree.\n\n2\\. Gods Name is so excellent that it deserves to be hallowed: *Psal.* 8.9. *How excellent is thy name in all the earth: Psal.* 104.1. *Thou art cloathed with honour and majesty.* As the Sun hath its brightness whether we admire it or no, so Gods Name is illustrious and glorious whether we hallow it or no. In God are all shining perfections, Holiness, Wisdom, Mercy: *He is worthy to be praised:* 2 *Sam.* 22.4. God is *dignus Honore,* worthy of Honour, Love, Adoration. We oft bestow Titles of Honour upon them that do not deserve them; but God is worthy to be praised; his Name deserves hallowing; he is above all the Honour and Praise which the Angels in Heaven give him.\n\n3\\. We pray *Hallowed be thy Name*; that is, let thy Name be honoured and magnified by us: Now if we do not magnifie his Name, we contradict our own Prayers. To say, *Hallowed be thy Name,* yet not to bring honour to Gods Name, it is to take his Name in vain.\n\n4\\. Such as do not hallow Gods Name, and bring revenues of honour to him, God will get his honour upon them; *Exod.* 14.17. *I’ll get me honour upon Pharaoh. Pharaoh* would not hallow Gods Name: *Who is the Lord that I should obey him?* Well saith God, if *Pharaoh* will not honour me, I will get me honour upon him. When God overthrew him and his Chariots in the Sea, then he got his honour upon him. Gods Power and Justice were glorified in his destruction. There are some whom God hath raised to great Power and Dignity, and they will not honour Gods Name, they make use of their Power to dishonour God, they cast reproach upon Gods Name, and revile his Servants; well, they who will not honour God, he will get his honour upon them in their final ruine. *Herod* did not give Glory to God, and God did get his Glory upon him: *Acts* 12.23. *The Angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms.*\n\n5\\. It will be no small comfort to us when we come to dye, that we have hallowed and sanctified Gods Name: It was Christs comfort a little before his Death; *Joh.* 17.4. *I have glorified thee on the earth.* Christs redeeming Mankind was an hallowing and glorifying of Gods Name; never was more Honour brought to Gods Name than by this great undertaking of Christ: Now here was Christs comfort before his Death, that he had hallowed Gods Name, and brought Glory to him. So what a Cordial will this be to us at last, when our whole Life hath been an hallowing of Gods Name; we have loved him with our Hearts, praised him with our Lips, honoured him with our Lives: We have been 〈 in non-Latin alphabet 〉, *to the praise of his glory, Eph.* 1.6. At the hour of death all your earthly comforts will vanish; to think how rich you have been, or what pleasures you have enjoyed upon earth; this will not give one dram of comfort: What is one the better for an Estate that is spent? But now to have Conscience witnessing that you have hallowed Gods Name, your whole Life hath been a glorifying of him, what sweet peace and satisfaction will this give? That Servant who hath been all day working in the Vineyard, how glad is he when evening comes that he shall receive his pay! Such as have spent their Lives in honouring God, how sweet will Death be when they shall receive the recompence of Reward. What comfort was it to *Hezekiah* when he was on his Sick-bed, and could appeal to God, *Isa.* 38.3. *Remember, Lord, how I have walked before thee with a perfect heart, and have done that which is good in thy sight.* I have hallowed thy Name, I have brought all the Honour I could to thee, *I have done that which is good in thy sight.*\n\n6\\. There is nothing lost by what we do for God; if we bring Honour to his Name he will honour us. Honour is 〈 in non-Latin alphabet 〉. *Arist.* As *Balac* said to *Balaam, Numb.* 22.37. *Am not I able to promote thee to honour?* So if we hallow and sanctifie Gods Name, is not he able to promote us to Honour? 1. He will honour us in our Life. (1.) He will put honour upon our Persons: He will number us among his Jewels, *Mal.* 3.17. he will make us a Royal Diadem in his hand, *Isa.* 62.3. he will lift us up in the eyes of others; *Zach.* 9.16. *They shall be as the stones of a crown lifted up, as an ensign of glory:* He will esteem us as the cream and flower of the Creation; *Isa.* 43.4. *Since thou hast been precious in my sight, thou hast been honourable.* (2.) God will put honour upon our Names; *Prov.* 10.17. *The memory of the just is blessed.* How renowned have the Saints been in all Ages who have hallowed Gods Name: How renowned was *Abraham* for his Faith, *Moses* for his Meekness, *David* for his Zeal, *Paul* for his Love to Christ, their Names as a precious Oyntment send forth a sweet perfume in Gods Church to this day. 2. God will honour us at our Death; he will send his Angels to carry us up with triumph into Heaven; *Luke* 16.22. *The beggar dyed and was carried by the Angels into Abrahams bosom. Amasis* King of *Egypt* had his Chariot drawn with four Kings which he had conquered in War; but what is this to the Glory every Believer shall have at his Death, he shall be carried by the Angels of God. 3. God will put honour upon us after Death. (1.) He will put Glory upon our Bodies: *We shall be 〈 in non-Latin alphabet 〉 as the Angels,* not for substance but quality, our Bodies shall be agile and nimble; now our Bodies are as a weight, then they shall be as a wing moving swiftly from place to place; our Bodies shall be full of clarity and brightness, like Christs glorious Body; *Phil.* 3.21. The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour, made more illustrious; they shall be so clear and transparent, that the Soul shall sparkle through them as the Wine through the Glass. (2.) God will put Glory upon our Souls: If the Cabinet of the Body shall be so illustrious, of what orient brightness shall the Jewel be? Then will be the great Coronation-day, when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away. O how glorious will that Garland be which is made of the Flowers of Paradise! Who then would not hallow and glorifie Gods Name, and spread his renown in the World, who will put such immortal Honour upon his People, *as eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive.*\n\n7\\. *Vlt.* Such as do not hallow Gods Name, but profane and dishonour it, God will pour contempt upon them; though they be never so great, and though cloathed in Purple and Scarlet, yet they are abhorred of God, and their name shall rot. Though the name of *Judas* be in the Bible, and the name of *Pontius Pilate* be in the Creed, yet their names stand there for Infamy, as being Traytors to the Crown of Heaven; *Nahum* 1.14. *I will make thy grave for thou art vile.* It is spoken of *Antiochus Epiphanes,* he was a King, and his name signifies *Illustrious,* yet God esteemed him a vile Person; to show how base the wicked are in Gods esteem, he compares them to things most vile; to chaff, *Psal.* 1.4. to dross, *Psal.* 119.118. and the filth that fomes out of the Sea, *Isa.* 57.20. and as God doth thus vilely esteem of such as do not hallow his Name, so he sends them to a vile place at last. Vagrants are sent to the House of Correction; Hell is the House of Correction which the Wicked are sent to when they dye. Let all this prevail with us to hallow and sanctifie Gods Name.\n\nQuest. *What may we do to honour and sanctifie Gods Name?*\n\n*Answ.* Let us get, 1. A sound Knowledge of God. 2. A sincere Love to God.\n\n1\\. A sound Knowledge of God: Take a view of his superlative Excellencies; his Holiness, his incomprehensible Goodness. The Angels know God better than we, therefore they sanctifie his Name, and sing Hallelujahs to him; and let us labour to know him to be our God; *Psal.* 48.14. *This God is our God.* We may dread God as a Judge, but we cannot honour him as a Father, till we know he is our God.\n\n2\\. Get a sincere Love to God: A Love of Appretiation, and a Love of Complacency to delight in him; *John* 21.15. *Lord thou knowest I love thee:* He can never honour his Master who doth not love him: The reason Gods Name is no more hallowed, is, because his name is no more loved. So much for the First Petition."},{"number":94,"title":"Thy Kingdom come","part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[],"text":"*MATTH. vi.* 10. Thy Kingdom come.\n\nA Soul truly devoted to God, joyns heartily in this Petition, *Adveniat Regnum tuum, Thy Kingdom come:* In which words this great Truth is implyed, that God is a King; he who hath a Kingdom can be no less than a King; *Ps.* 47.7. *God is King of all the earth*: And he is a King upon his Throne, *Psal.* 47.8. *God sitteth upon the throne of his holiness.* 1. He hath a Regal Title, High and Mighty; *Isa.* 57.15. *Thus saith the high and lofty one.* 2. He hath the Ensigns of Royalty, his Sword; *Deut.* 32.41. *If I whet my glittering sword*: He hath his Scepter, *Heb.* 1.8. *A scepter of Righteousness is the scepter of thy Kingdom.* 3. He hath his Crown Royal; *Rev.* 19.12. *On his head were many crowns*; he hath his *Jura Regalia,* his Kingly Prerogatives; he hath power to make Lawes, to seal Pardons, which are the Flowers and Jewels belonging to his Crown. Thus the Lord is King.\n\nAnd 2. He is a great King: *Psal.* 95.3. *A great King above all Gods.* He is great in and of himself, and not like other Kings, who are made great by their Subjects. That he is so great a King appears; 1. By the immenseness of his Being, *Jer.* 23.24. *Do not I fill heaven and earth, saith the Lord.* His center is every where; he is no where included, yet no where excluded; he is so immensly great, *That the heaven of heavens cannot contain him,* 1 *Kings* 8.27. 2. His greatness appears by the effects of his Power; *He made heaven and earth, Psal.* 124.8. and can unmake it. God can with a Breath crumble us to dust; with a Word he can unpin the World, and break the Axle-Tree of it in pieces: *He pours contempt upon the mighty; Job* 12.21. *He cuts off the spirit of Princes; Psal.* 76.12. He is Lord Paramount, *who doth whatever he will: Psal.* 115.2. *He weigheth the mountains in scales, and the hills in a ballance. Isa.* 40.12.\n\n3\\. God is a Glorious King; *Psal.* 24.10. *Who is this King of Glory, the Lord of Hosts he is the King of Glory.* He hath internal Glory; *Psal.* 93.1. *The Lord reigneth, he is cloathed with majesty.* Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders, but all their Glory and Magnificence is borrowed; but God is cloathed with Majesty, his own Glorious Essence is instead of Royal Robes: and *he hath girded himself with strength.* Kings have their guard about them to defend their Persons, because they are not able to defend themselves; but God needs no guard or assistance from others. *He hath girded himself with strength.* His own Power is his Life-guard; *Psal.* 89.6. *Who in the heaven can be compared unto the Lord, who among the Sons of the mighty can be likened unto the Lord?* God hath a prehiminence above all other Kings for Majesty: *Rev.* 19.16. *He hath on his vesture a name written,* Rex Regum, *King of Kings.* He hath the highest Throne, the richest Crown, the largest Dominions, and the longest Possession; *Psal.* 29.10. *The Lord sitteth King for ever.* Though God hath many Heirs, yet no Successors. He sets up his Throne where no other King doth; he rules the Will and Affections, his Power binds the Conscience; Angels serve him; all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King; *Prov.* 8.15. *By me Kings reign*; and to this Lord *Jehovah* all Kings must give account, and from Gods Tribunal there is no appeal.\n\n*VSE* I. *Br.* 1. If God be so great a King, and sits King for ever, then it is no disparagement for us to serve him; *Deo servire est regnare:* It is an Honour to serve a King. If the Angels fly swiftly upon the King of Heavens message, *Dan.* 9.21. then well may we look upon it as a favour to be taken into his Royal Service. *Theodosius* thought it a greater Honour to be Gods Servant than to be an Emperour. ’Tis more Honour to serve God than to have Kings serve us. Every Subject of this King is Crowned with Regal Honour: *Rev.* 1.6. *Who hath made us Kings.* Therefore as the Queen of *Sheba* having seen the Glory of *Solomons* Kingdom, said, *Happy are these thy servants which stand continually before thee,* 1 *Kings* 10.8. so, happy are those Saints who stand before the King of Heaven, and wait on his Throne.\n\n*Br.* 2. If God be such a Glorious King, crowned with Wisdom, armed with Power, bespangled with Riches, then it showes us what Prudence it is to have this King to be ours: To say as, *Psal.* 5.2. *My King and my God.* ’Tis counted great Policy to be on the strongest side; if we belong to the King of Heaven we are sure to be on the strongest side: The King of Glory can with ease destroy his Adversaries; he can pull down their Pride, befool their Policy, restrain their Malice. That stone cut out of the Mountains without hands, which smote the Image. *Dan.* 2.34. was an emblem (saith *Austin*) of Christs Monarchical Power conquering and triumphing over his enemies. If we are on Gods side we are on the strongest side; he can with a Word destroy his enemies, *Psal.* 2.5. *Then shall he speak to them in his wrath*; nay, he can with a Look destroy them; *Job* 40.12. *Look upon every one that is proud and bring him low.* It needs cost God no more to confound those who rise up against him than a look, a cast of the eye; *Exod.* 14.24. *In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire, and troubled their host, and took off their chariot-wheels.* What Wisdom is it then to have this King to be ours; then we are on the strongest side.\n\n*VSE* II Of *Exhortation.*\n\n*Br.* 1. If God be so Glorious a King, full of Power and Majesty, let us trust in him; *Psal.* 9.10. *They that know thy name will put their trust in thee:* Trust him with your Soul; you cannot put this Jewel in safer hands; and trust him with Church and State Affairs: He is King, *Exod.* 15.3. *The Lord is a man of war*; he can make bear his holy Arm in the eyes of all the Nations. If means fail, he is never at a loss, there are no impossibles with him; he can make the dry bones live: *Ezek.* 37.10. As a King he can command, and as a God he can create Salvation; *Isa.* 65.18. *I create Jerusalem a rejoycing:* Let us trust all our affairs with this great King. Either God can remove Mountains, or can leap over them; *Cant.* 2.8.\n\n*Br.* 2. If God be so great a King, let us fear him; *Jer.* 5.22. *Fear ye not me saith the Lord? Will ye not tremble at my presence?* We have enough fear of Men. Fear makes danger appear greater and sin lesser; but let us fear the King of Kings, who hath power to cast Body and Soul into Hell; *Luke* 12.5. As one wedge drives out another, so the fear of God would drive out all base carnal fear: Let us fear that God whose Throne is set above all Kings; they may be Mighty, but he is Almighty. Kings have no Power but what God hath given them; their Power is limited, his is infinite. Let us fear this King whose *eyes are as lamps of fire; Rev.* 1.14. *The mountains quake at him, and the rocks are thrown down by him; Nahum* 1.6 If he stamps with his foot, all the Creatures are presently up in a battalio to fight for him. O tremble and fear before this God. Fear is *Janitor Animae,* it is the Door-keeper of the Soul, it keeps Sin from entring; *Gen.* 39.9. *How can I do this great wickedness and sin against God?*\n\n3 *Br.* If God be so Glorious a King, he hath *jus virae & necis,* He hath the power of Life and Death in his Hand. Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven; they employ their power against God, who with their Scepter beat down his Truth, which is the most Orient Pearl of his Crown; who crush and persecute his People, which are the Apple of his Eye, *Zach.* 2.8. Who trample upon his Laws and Royal Edicts, which he hath set forth, *Psal.* 2.3. What is a King without his Laws: Let all that are invested with worldly Power and Grandeur, take heed how they oppose the King of Glory: The Lord will be too hard for all that come against him, *Job* 40.9. *Hast thou an Arm like God?* Wilt thou measure Arms with the Almighty? Shall a little Child go to fight with an Arch-angel. *Ezek.* 22.14. *Can thy Heart endure, or can thy Hands be strong in the day that I shall deal with thee?* Christ will put all his Enemies at last under his Feet, *Psal.* 110.1. All the Multitude of the Wicked, who set themselves against God, shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God, and to be trodden by him till their blood comes forth. The King of Glory will come off Victor at last; Men may set up their Standard: but God alwaies sets up his Trophies of Victory; the Lord hath a golden Scepter and an iron Rod, *Psal.* 2.9. Those who will not bow to the one, shall be broken by the other.\n\n4\\. *Br.* Is God so great a King, having all Power in Heaven and Earth in his Hand; let us learn Subjection to him. Such as have gone on in Sin, and by their Impieties hung out a Flag of defiance against the King of Heaven. Oh come in quickly, and make your Peace, submit to God; *Psal.* 2.12. *Kiss the Son least he be angry.* Kiss Christ with a Kiss of Love, and a Kiss of Obedience, obey the King of Heaven when he speaks to you by his Ministers and Ambassadors, 2 *Cor.* 5.20. when God bids you fly from Sin, and espouse Holiness, obey him, to obey is better then Sacrifice: To obey God (saith *Luther*) is better then to work Miracles. Obey God willingly, *Isa.* 1.19. That is the best obedience that is chearful; as that is the sweetest Honey which drops out of the Comb: Obey God swiftly. *Zech.* 5.9. *I lift up mine eyes and behold two Women, and the wind was in their Wings.* Wings are swift, but wind in the wings denotes great swiftness; such should our obedience to God be: Obey the King of Glory.\n\n*Vse* III. Comfort to those who are the Subjects of the King of Heaven; God will put forth all his Royal Power for their Succour and Comfort.\n\n1\\. The King of Heaven will plead their Cause; *Jer.* 51.36. *I will plead thy Cause, and take Vengeance for thee.*\n\n2\\. He will protect his People; He sets an invisible guard about them, *Zech.* 2.5. *I will be a Wall of Fire to her round about.* A wall, that is defensive, a wall of Fire, that is offensive.\n\n3\\. When it may be for the good of his People, he will raise up deliverance to them; 1 *Chron.* 11.14. *The Lord saved them by a great deliverance.* God Reigning as King, can save any way; by contemptible means, the blowing of Trumpets, and blazing of Lamps, *Judg.* 7.20. By contrary means, He made the Sea a wall to *Israel,* and the waters were a means to keep them from drowning: The Fishes Belly was a Ship in which *Jonas* sailed safe to shore. God will never want ways of saving his People: Rather then fail the very Enemies shall do his Work. 2 *Chron.* 20.23. He set *Ammon* and *Mount-Seir* one against another: And as God will deliver his People from Temporal Danger, so from Spiritual, from Sin, and from Hell, *Jesus hath delivered us from Wrath to come,* 1 *Thess.* 1.10.\n\n*Vse* IV. Terrour to the Enemies of the Church. If God be King, he will set his utmost strength against them who are the Enemies of his Kingdom, *Psal.* 97.3. *A Fire goes before him, and burneth up his Enemies round about.*\n\n1\\. He will set himself against his Enemies: He will set his Attributes against them, his Power and Justice; and who knows the power of his Anger, *Psal.* 90.11.\n\n2\\. God will set the Creatures against them; *Judg.* 5 20. The Stars in their course fought against *Sisera. Tertullian* observes that the *Persians* fighting against the Christians a mighty Wind arose, which did make the *Persians* Arrows to fly back in their own Faces. Every Creature hath a Quarrel with a Sinner. The Stone out of the Wall, *Hab.* 2.11. The Hail and Frost. *Psal.* 78.47. *He destroyed their Vines with Hail, and their Sycamore Trees with Frost.*\n\n3\\. God will set Men against themselves; 1. He will set Conscience against them; and how terrible is this Rod, when turned into a Serpent: *Melancthon* calls it *Erinnys Conscientiae,* a Hellish Fury: It is called *Vermis Conscientiae,* the Worm of Conscience, *Mark* 9.44. What a Worm did *Spira* feel in his Conscience; he was a Terror to himselfe The worst Civil Wars are between a Man and his Conscience. 2. God will set the Diseases of Mens Bodies against them, 2 *Chron.* 21.18. The Lord smote *Jehoram* in his Bowels with an incurable disease. God can raise an Army against a Man out of his own Bowels: He can set one Humour of the Body against another, the heat to drie up the moisture, and the moisture to drown the heat; the Lord needs not go far for Instruments to punish the Sinner, He can make the joints of the same Body to smite one against another; as *Dan* 5.6. 3. God will set Mens Friends against them; where they used to have Honey they shall have nothing but Aloes and Wormwood. *When a mans ways please the Lord, he shall make his enemies to be his friends, Prov.* 16.7. But when he opposeth God, he maketh his Friends to be his Enemies. *Commodus* the Emperour his own wife gave him poison in perfumed Wine. *Sennacherib*’s two Sons were the death of him, 2 *Kings* 19.37. 4. God will set Satan against them. *Psal.* 109.6. *Let Satan stand at his Right hand.* What doth Satan at the Sinners Elbows? 1. He helps him to contrive Sin. 2. He tempts him to commit Sin. 3. He terrifies him for Sin. He that hath Satan thus standing at his Right hand, is sure to be set at Gods Left hand. Here is the misery of such as oppose Gods Royal Scepter, he will set every thing in the world against them: If there be either Justice in Heaven or fire in Hell, Sinners shall not be unpunished.\n\n*Vlt.* If God be such an absolute Monarch, and Crowned with such Glory and Majesty, let us all engage in his Service, and stand up for his Truth, and Worship; dare to own God in the worst Time; He is King of Kings, and is able to reward all his Servants: We may be Losers for him, we shall never be Losers by him; we are ready to say as *Amaziah,* 2 *Chron.* 25.9. *What shall I do for the Hundred Talents?* If I appear for God I may lose my Estate, my Life? I say with the Prophet, God is able to give you much more then this; He can give you for the present inward Peace, and for the future a Crown of Glory which fades not away.\n\nQuest. *What Kingdom doth Christ mean here?*\n\n*Resp. Negat.* 1. He doth not mean a Political, or Earthly Kingdom. The Apostles indeed did desire, 1. Christs Temporal Reign, *Acts* 1.6. *When wilt thou restore the Kingdom to Israel.* But Christ said his Kingdom was not of this world, *Joh.* 18.36. So that when Christ taught his Disciples to pray, *Thy Kingdom come,* he did not mean it of an Earthly Kingdom, that he should reign here in outward Pomp and Splendor. 2. It is not meant of Gods Providential Kingdom; *Psal.* 103.19. *His Kingdom ruleth over all*; that is, the Kingdom of his Providence: This Kingdom we do not pray for, when we say *Thy Kingdom come*; for this Kingdom is already come: God exerciseth the Kingdom of his Providence in the World, *Psal.* 75.7. *He putteth down one, and setteth up another*: Nothing stirs in the World, but God hath an Hand in it; He sets every wheel a working; He humbles the Proud, and raiseth the Poor out of the Dust, to set them among Princes, 1 *Sam.* 2.8. The Kingdom of Gods Providence ruleth over all; Kings do nothing but what his Providence permits and orders, *Act.* 4.27. This Kingdom of Gods Providence we do not pray should come, for it is already come: What Kingdom then is meant here, when we say, *Thy Kingdom come? Answ. Positively,* there is a twofold Kingdom meant here. 1. The Kingdom of Grace, which Kingdom God exerciseth in the Consciences of his People; this is *Regnum Dei* 〈 in non-Latin alphabet 〉, Gods lesser Kingdom, *Luke* 17.21. *The Kingdom of God is within you.* 2. The Kingdom of Glory, which is sometimes called the Kingdom of God, *Luke* 6.20. and the Kingdom of Heaven, *Mat.* 5.3. When we pray *thy Kingdom come,* (1.) Here is something *tacitly implied,* That we are in the Kingdom of Darkness; 1. We pray that we may be brought out of the Kingdom of Darkness. 2. That the Devils Kingdom in the World may be demolished. (2.) Something *positively intended, Adveniat Regnum Gratiae & Gloriae,* 1. We pray that the Kingdom of Grace may be set up in our Hearts, and encreased. 2. When we pray *Thy Kingdom come,* we pray that the Kingdom of Glory may hasten, and that we may in Gods good time be translated into it: These two Kingdoms of Grace and Glory, differ not *specifically,* but *gradually,* they differ not in *nature,* but only in *degree*; The Kingdom of Grace is nothing but the inchoation or beginning of the Kingdom of Glory; the Kingdom of Grace is Glory in the Seed, and the Kingdom of Glory is Grace in the Flower; the Kingdom of Grace is Glory in the Day-break, and the Kingdom of Glory is Grace in the full Meridian; the Kingdom of Grace is Glory Militant, and the Kingdom of Glory is Grace Triumphant: There is such an inseparable Connexion between these two Kingdoms Grace and Glory, that there is no passing into the one Kingdom, but by the other. At *Athens* there were two Temples, a Temple of Virtue, and a Temple of Honour, and there was no going into the Temple of Honour, but through the Temple of Vertue: So the Kingdom of Grace and Glory are so close joyned together, that we cannot go into the Kingdom of Glory, but through the Kingdom of Grace. Many People aspire after the Kingdom of Glory, but never look after Grace; but these two which God hath joyned together may not be put asunder: The Kingdom of Grace leads to the Kingdom of Glory.\n\n1\\. I begin with the first thing implyed in this Petition, *Thy Kingdom come*: It is implyed that we are in the Kingdom of Darkness; and we pray, that we may be brought out of the Kingdom of Darkness; the state of Nature is a Kingdom of Darkness: ’Tis a Kingdom; Sin is said to reign, *Rom.* 6.12. and ’tis a Kingdom of Darkness. It is called 〈 in non-Latin alphabet 〉, *The power of darkness, Col.* 1.13. Man before the Fall was illuminated with perfect knowledge, but this light is now eclipsed, and he is fallen into the Kingdom of Darkness.\n\nQuest. *How many wayes is a Natural Man in the Kingdom of darkness?*\n\n*Answ.* 1. He is under the darkness of Ignorance; *Eph.* 4.18. 〈 in non-Latin alphabet 〉, *Having the understanding darkened.* Ignorance is a black vail drawn over the Mind. Men by Nature may have a deep reach in the things of the World, but ignorant in the things of God. *Nahash* the *Ammonite* would make a Covenant with *Israel* to thrust out their right eyes; 1 *Sam.* 11.2. since the Fall our left eye remains a deep insight into Worldly matters, but our right eye is thrust out, we have no saving knowledge of God: Something we know by Nature, *but nothing as we ought to know*; 1 *Cor.* 8.2. Ignorance draws the curtains round about the Soul: 1 *Cor.* 2.14.\n\n2\\. A Natural Man is under the darkness of Pollution: Hence sinful actions are called *works of darkness, Rom.* 13.12. Pride and Lust darken the Glory of the Soul: A sinners heart is a dark conclave, it looks blacker than Hell.\n\n3\\. A Natural Man is under the darkness of Misery; he is exposed to Divine Vengeance; and the sadness of this darkness is, that Men are not sensible of it; they are blind, yet they think they see: The darkness of *Egypt* was such thick darkness as *might be felt, Exod.* 10.21. Men are by Nature in thick darkness, but here is the misery, the darkness cannot be felt, they will not believe they are in the dark, till they are past recovery.\n\n*VSE* I. See what the state of Nature is; it is a *kingdom of darkness,* and it is a bewitching darkness; *John* 3.19. *Men loved darkness rather than light*: As the *Athlantes* in *Aethiopia* curse the Sun: Such as are still in the kingdom of darkness tremble to think of this condition; this darkness of sin leads to the *chains of darkness, Jude* 6. what comfort can such take in earthly things? The *Aegyptians* might have Food, Gold, Silver, but they could take but little comfort in them while they were in such darkness as might be felt; so the Natural Man may have Riches and Friends to delight in, yet he is in the kingdom of darkness, and how dead are all these comforts. Thou who art in the kingdom of darkness knowest not whither thou goest. As the Oxe is driven to the shambles, but he knowes not whither he goes; so the Devil is driving thee before him to Hell, but thou knowest not whither thou goest. Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness, blackness of darkness is reserved for thee; *Jude* 13. *To whom is reserved blackness of darkness for ever.*\n\n*VSE* II. Let us pray that God will bring us out of this kingdom of darkness. Gods Kingdom of Grace cannot come into our hearts, till first we are brought out of the kingdom of darkness: *Col.* 1.13. Why should not we strive to get out of this kingdom of darkness? Who would desire to stay in a dark dungeon: O fear the chains of darkness; *Jude* 6. these chains are Gods Power, binding Men as in chains under wrath for ever. O pray that God will deliver us out of the Kingdom of darkness. 1. Be sensible of thy dark damned estate, that thou hast not one spark of fire to give thee light. 2. Go to Christ to enlighten thee; *Eph.* 5.14. *Christ shall give thee light.* He will not only bring thy light to thee, but open the eyes to see it. That is the first thing implyed, *Thy Kingdom come,* we pray that we may be brought out of the Kingdom of Darkness.\n\n2\\. The second thing implyed in *Thy Kingdom come,* we do implicity pray against the Devils Kingdom, we pray that Satans Kingdom may be demolished in the World. Satans Kingdom stands in opposition to Christs Kingdom, and while we pray, *Thy Kingdom come,* we pray against Satans Kingdom. Satan hath a Kingdom; he got his Kingdom by Conquest; he conquered Mankind in Paradise. He hath his Throne; *Rev.* 2.13. *Thou dwellest where Satans throne is*; and his Throne is set up in the hearts of Men; he doth not care for their Purses but their Hearts, *Eph.* 2.2. Satan is served upon the knee, *Rev.* 13.4. *They worshipped the dragon,* that is, the Devil. Satans Empire is very large; the most Kingdoms in the World pay Tribute to him. Satans Kingdom hath two qualifications or characters.\n\n1\\. It is *Regnum Nequitiae,* a Kingdom of Impiety. 2. *Regnum Servitutis,* a Kingdom of Slavery.\n\n1\\. The Kingdom of Satan is a Kingdom of Impiety: Nothing but Sin goes up in his Kingdom, Murder and Heresie, Lust and Treachery, Oppression and Division are the constant trade driven in Satans Kingdom: Satan is called *the unclean Spirit, Luke* 11.24. what else is propagated in his Kingdom but a mystery of iniquity.\n\n2\\. Satans Kingdom is a Kingdom of Slavery: Satan makes all his Subjects slaves; *Peccati reus dura Daemonis tyrannide tenetur,* Muis. Satan is an Usurper and a Tyrant, he is a worse Tyrant than any other. 1. Other Tyrants do but rule over the Body, but Satans Kingdom rules over the Soul; Satan rides some Men as we do Horses. 2. Other Tyrants have some pity on their Slaves; though they make them work in the Gallies, yet they give them meat and let them have their hours for rest; but Satan is a mercyless Tyrant, he gives his Slaves poyson in stead of meat, he gives them hurtful lusts to feed on: 1 *Tim.* 6.9. Nor will he let his Slaves have any rest, he tires them out in doing his drudgery; *Jer.* 9.5. *They weary themselves to commit iniquity.* When the Devil had entred into *Judas,* he sends him to the High Priests, and from thence to the Garden, and never let him rest till he had betrayed Christ, and hanged himself. Thus Satan is the worst Tyrant; when Men have served him to their utmost strength, he will welcome them to Hell with Fire and Brimstone.\n\n*VSE.* Let us pray that Satans Kingdom set up in the World may be thrown down. ’Tis sad to think that though the Devils Kingdom be so bad, yet that it should have so many to support it. Satan hath more to stand up for his Kingdom than Christ hath for his. What a large harvest of Souls hath Satan, and God only a few gleanings. The Pope and the *Turk* give their power to Satan. If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls, then how do his Subjects swarm in places of Idolatry and Paganism, where there is none to oppose him, but all vote on the Devils side. Men are willingly slaves to Satan; they will fight and dye for him; therefore Satan is not only called *the Prince of this world, John* 14.30. but the *God of this world,* 2 *Cor.* 4.4. to show what power Satan hath over Mens Souls. O let us pray that God will break the Scepter of the Devils Kingdom, that *Michael* may destroy the Dragon, that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down. Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty.\n\n2\\. When we pray, *Thy Kingdom come,* here is something positively intended: 1. We pray that the Kingdom of Grace may be set up in our hearts and encreased. 2. That the Kingdom of Glory may hasten, and that we may in Gods due time be translated into it.\n\nI begin with the First, The Kingdom of Grace. When we pray, *Thy Kingdom come,* we pray, 1. That the Kingdom of Grace may come into our hearts: This is *Regnum Dei* 〈 in non-Latin alphabet 〉, Gods lesser Kingdom; *Rom.* 14.17. *The Kingdom of God is righteousness. Luke* 17.21. *The kingdom of God is within you.*\n\nQuest. 1. *Why is Grace called a Kingdom?*\n\n*Answ.* Because where Grace comes there is a Kingly Government set up in the Soul. Grace rules the Will and Affections, and brings the whole Man in subjection to Christ. Grace doth king it in the Soul; it swayes the Scepter, it subdues mutinous Lusts, and keeps the Soul in a Spiritual Decorum.\n\nQuest. 2. *Why is there such need that we should pray that this Kingdom of Grace come into our hearts?*\n\n*Resp.* 1. Because till the Kingdom of Grace come, we have no right to the Covenant of Grace. The Covenant of Grace is sweetned with Love, bespangled with Promises; the Covenant of Grace is our *Magna Charta,* by vertue of which God passeth himself over to us to be our God: But who are Heirs of the Covenant of Grace? only such as have the kingdom of Grace in their hearts; *Ezek.* 36.26. *A new heart will I give you, and a new spirit will I put within you*; there is the kingdom of Grace set up in the Soul; then it followes, *ver.* 28. *I will be your God.* The Covenant of Grace is to an ungracious Person a sealed Fountain, it is kept as Paradise with a Flaming Sword, that the Sinner may not touch it; without Grace you have no more right to it, than a Farmer to the City Charter.\n\n2\\. Unless the Kingdom of Grace be set up in our hearts, our purest Offerings are defiled; they may be good as to the matter but not as to the manner, they want that which should meliorate and sweeten them under the Law. If a Man who was unclean by a dead body did carry a piece of holy flesh in his skirt, the holy flesh could not cleanse him, but he polluted that: *Hag.* 2.12. Till the kingdom of Grace be in our hearts, Ordinances do not purifie us, but we pollute them; the Prayer of an ungracious person becomes sin; *Prov.* 15.8. In what a sad condition is a Man before Gods kingdom of Grace be set up in his heart; whether he comes or comes not to the Ordinance, he sins: If he doth not come to the Ordinance he is a contemner of it, if he doth come he is a polluter of it. A Sinners works are *opera mortua* dead works, *Heb.* 1.6. and those works which are dead cannot please God; a dead Flower hath no sweetness.\n\n3\\. We had need pray that the kingdom of Grace may come, because till this kingdom come into our hearts we are loathsome in Gods eyes; *Zech.* 11.8. *My soul loathed them. Quanta est faeditas vitiosae mentis.* Tully. An heart void of Grace looks blacker than Hell: Sin transforms one into a Devil; *John* 6.70. *Have not I chosen twelve, and one of you is a devil.* Envy is the Devils eye, hypocrisie is his cloven-foot; thus it is before the kingdom of Grace come. So deformed is a Graceless person, that when once he sees his own filth and leprosie, the first thing he doth is to loath himself; *Ezek.* 20.43. *Ye shall loath your selves in your own sight for all your evils.* I have read of a Woman who alwayes used flattering glasses, by chance seeing her Face in a true glass, *in insaniam delapsa est,* she ran mad. Such as now dress themselves by the flattering glass of presumption, when once God gives them a sight of their filthiness, they will abhor themselves; *Ye shall loath your selves in your own sight for all your evils.*\n\n4\\. Before the kingdom of Grace comes into us we are Spiritually illegitimate, of the Bastard brood of the Old Serpent; *John* 8.44. To be illegitimate is the greatest infamy; *Deut.* 23.2. *A bastard shall not enter into the congregation of the Lord to the tenth generation.* He was to be kept out of the holy Assemblies of *Israel* as an infamous Creature: A Bastard by the Law cannot inherit; before the kingdom of Grace come into the heart, a person is to God as one illegitimate, and so continuing he cannot enter into the Congregation of Heaven.\n\n5\\. Before the kingdom of Grace be set up in Mens hearts, the kingdom of Satan is set up in them: They are said to be *under the power of Satan; Acts* 26.18. Satan commands the Will; though he cannot force the Will, he can by his subtle temptations draw it: The Devil is said to *take men captive at his will,* 2 *Tim.* 2.26. the *Greek* word 〈 in non-Latin alphabet 〉 signifies *to take them alive,* as the Fowler doth the bird in the snare. The sinners heart is the Devils Mansion-house, *Matth.* 12.44. *I will go to my house.* It is *officina Diaboli,* Satans shop where he works; *Eph.* 2.2. *The prince of the air now worketh in the children of disobedience.* The members of the Body are the tools which Satan works with: Satan possesseth Men. In Christs time many had their Bodies possessed; but it is far worse to have their Souls possessed: One is possessed with an unclean Devil, another with a revengeful Devil. No wonder the Ship goes full sail when the Wind blowes; no wonder Men go full sail in sin, when the Devil the Prince of the Air blowes them: Thus it is; till the kingdom of Grace come, Men are under the power of Satan, who like *Draco* writes all his Lawes in blood.\n\n6\\. Till the kingdom of Grace comes, a Man lyes exposed to the Wrath of God; *And who knowes the power of his anger? Psal.* 90.11. If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible, what then will it be when God stirs up all his anger. So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them, and hide them from it; *Rev.* 6. 1st. The Hellish torments are compared to a *fiery lake, Rev.* 20.15. other fire is but painted in comparison of this: And this lake of fire burns for ever, *Mark* 9.44. Gods breath kindles this fire, *Isa.* 30.33 and where shall we find engines or buckets to quench it? Time will not finish it, tears will not quench it. To this fiery Lake are Men exposed till the kingdom of Grace be set up in them.\n\n7\\. Till the kingdom of Grace come Men cannot dye with comfort; only he who takes Christ in the armes of his Faith, can look Death in the face with joy. But it is sad to have the king of Terrors in the Body, and not the kingdom of Grace in the Soul. ’Tis a wonder every Graceless person doth not dye distracted: What will a Grace-despiser do when Death comes to him with a Writ of *Habeas Corpus*? Hell followes Death; *Rev.* 6.8. *Behold a pale horse, and his name that sat on him was death, and hell followed him.* Thus you see what need we have to pray that the kingdom of Grace may come. He that dyes without Grace, I may say as Christ, *Matth.* 26.24. *It had been good for that-man he had not been born.* Few do believe the necessity of having the kingdom of Grace set up in their hearts, as appears by this, because they are so well content to live without it. Doth that Man believe the necessity of a Pardon that is content to be without it? Most People if they may have Trading, and may sit quietly under their Vines and Fig-trees, they are in their kingdom, though they have not the kingdom of God within them. If the Candle of Prosperity shine upon their head, they care not whether the Grace of God shine in their hearts: Do these Men believe the necessity of Grace? Were they convinced how needful it were to have the kingdom of God within them, they would cry out as the Jaylor, *Acts* 16.30. *What shall I do to be saved?*\n\nQuest. 3. *How may we know that the Kingdom of Grace is set up in our hearts?*\n\n*Answ.* It concerns us to examine this, our Salvation depends upon it; and we had need be curious in the search, because there is something looks like Grace which is not; *Gal.* 6.3. *If a man think himself to be something when he is nothing, he deceives himself.* Many think they have the kingdom of Grace come into their heart, and it is only a *Chimera,* a golden dream: *Quam multi cum vana spe descendunt ad inferos!* Aug. *Zeuxis* did paint grapes so lively that he deceived the living birds. There are many Deceits about Grace.\n\n*Deceit* 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace; they live where the silver trumpet of the Gospel sounds, they are lift up to Heaven with Ordinances; *Judg.* 17.13. *I have a Levite to my priest*; sure I shall go to Heaven. The *Jewes* cryed, *Jer.* 7.4. *The temple of the Lord, The temple of the Lord*; we are apt to glory in this, the Oracles of God are committed to us, we have Word and Sacrament: Alas, this is a fallacy, we may have the means of Grace, yet the kingdom of Grace may not be set up in our hearts; we may have the kingdom of God come nigh us, *Luke* 11.20. but not into us; the sound of the Word in our ears, and not the savour of it in our hearts. Many of the *Jewes,* who had Christ for their Preacher, were never the better: Hot clothes will not put warmth into a dead Man. Thou may’st have hot clothes, warm and lively Preaching, yet be Spiritually dead: *Mat.* 8.12. *The children of the kingdom shall be cast out.*\n\n*Deceit* 2. Men think they have the kingdom of Grace set up in their hearts, because they have some common works of the Spirit.\n\n(1.) They have great enlightnings of mind, profound knowledge, and almost speak like Angels drop’d from Heaven; but the Apostle supposeth a case that after Men have been enlightened, they may fall away. *Heb.* 6.\n\nQuest. *But wherein doth this illumination come short?*\n\n*Answ.* The illumination of Hypocrites is not vertual, it doth not leave an impression of Holiness behind; ’tis like weak Physick that will not work. The mind is enlightned, but the heart is not renewed. A Christian is all head, but no feet, he doth not walk in the wayes of God.\n\n(2.) Men have had convictions and stirrings of Conscience for sin, they have seen the evil of their wayes, therefore now they hope the Kingdom of Grace is come; but I say, convictions though they are a step towards Grace, yet they are not Grace. Had not *Pharaoh* and *Judas* convictions? *Exod.* 10.16.\n\nQuest. *What makes convictions prove abortive, wherein is the defect?*\n\n*Answ.* 1. They are not deep enough: A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered; *Matth.* 13.5. These convictions are like blossoms blown off before they come to maturity. 2. These convictions are involuntary; the Sinner doth what he can to stifle these convictions; he drowns them in Wine and Mirth; he labours to get rid of them; as the Deer when it is shot runs and shakes out the arrow, so doth he the arrow of conviction: Or as the Prisoner that files off his fetters and breaks loose, so a Man breaks loose from his convictions. His corruptions are stronger than convictions.\n\n(3.) Men have had some kind of humiliation, and have shed tears for their sins, therefore now they hope the Kingdom of Grace is come into their hearts? But this is no infallible sign of Grace: *Saul* wept, *Ahab* humbled himself.\n\nQuest. *Why is not humiliation Grace? Wherein doth it come short?*\n\n*Answ.* 1. Tears in the wicked do not spring from love to God, but are forced by affliction. *Gen.* 4.13. as water that drops from the Still is forced by the fire. The tears of Sinners are forced by Gods fiery Judgments. 2. They are deceitful tears; *lachrymae mentiri doctae:* Men weep yet go on in sin; they do not drown their sins in their tears.\n\n(4.) Men have begun some reformation, therefore sure now the Kingdom of Grace is come? But there may be deceit in this: 1. A Man may leave his Oaths and Drunkenness, yet still be in love with Sin; he may leave Sin out of fear of Hell, or because it brings shame and penury, but still his heart goes after it; *Hos.* 4.8. *They set their heart on their iniquity*; as *Lots* Wife left *Sodom,* but still her heart was in *Sodom.* Hypocrites are like the Snake which casts her coat, but keeps her poyson: They keep the love of sin, as one that hath been long Suitor to another, though his Friends break off the march, yet still he hath a hankering Love to her. 2. It may be a partial Reformation: He may leave one Sin and live in another, he may refrain drunkenness and live in covetousness, he may refrain swearing and live in the sin of slandering, one Devil may be cast out, and an other as bad may come in the room. 3. A Man may forsake gross sins, but have no reluctancy against Heart-sins: *Motus primo primi,* proud, lustful Thoughts; though he dams up the stream, he lets alone the Fountain. O therefore if there be so many deceits, and Men may think the kingdom of grace is come into their Heart, when it is not: How curious and critical had we need be in our search, whether we have the kingdom of grace really come into our hearts. If a Man be deceived in the Title of his Land, it is but the loss of his Estate: But if he be deceived about his grace, ’tis the loss of his Soul. I should now come to answer this Question, How we know, that the kingdom of grace is set up in our Hearts?\n\nQuest. *How may we know the Kingdom of Grace is set up in us?*\n\n*Answ.* 1. In general, By having a Metamorphosis and Change wrought in the Soul; This is called the *New Creature,* 2 *Cor.* 5.17. The Faculties are not new, but there is a new Nature. As the strings of the Lute are the same, but the Tune is altered. When the Kingdom of grace is set up, there is Light in the Mind, Order in the Affections, Pliableness in the Will, Tenderness in the Conscience. Such as can find no change of heart, they are the same they were, as vain, as earthly, as unclean as ever, there is no sign of Gods kingdom of grace in them.\n\n2\\. More particularly, We may know the kingdom of grace is set up in our hearts, 1. By having unfeigned desires after God: This is the smoaking Flax Christ will not quench: A true desire of grace is grace: By the beating of this pulse, conclude there is life; *Nehem.* 1.11. *O Lord, let thy ear be attentive to the prayer of thy Servants, who desire to fear thy Name.* But may not an Hypocrite have good desires? *Numb.* 23.10. *Let me dye the Death of the Righteous.* Therefore I say, unfeigned desires evidence the kingdom of God within a Man.\n\nQuest. *But how may these unfeigned Desires be known?*\n\n1\\. An unfeigned desire is ingenuous, we desire God *propter se,* for himself, for his intrinsecal Excellencies, and the Oriency of his Beauty which shines: The savour of Christs Ointments, (*i. e.*) his graces, draw the Virgins desires after him, *Cant.* 1.3. A true Saint desires Christ, not only for what he hath, but for what he is; not only for his Rewards, but for his Holiness. No Hypocrite can thus desire God; he may desire him for his Jewels, but not for his Beauty.\n\n2\\. An unfeigned desire is unsatiable, it cannot be satisfied without God; let the World heap her Honours and Riches, they will not satisfy: Not Flowers or Musick will content him who is thirsty: Nothing will quench the Souls thirst but the blood of Christ; He faints away, his heart breaks with longing for God, *Psal.* 84.2. *Psal.* 119.20.\n\n3\\. An unfeigned desire is active, it flourisheth into endeavour; *Isa.* 26.9. *With my Soul have I desired thee, yea, with my Spirit within me will I seek thee early.* A Soul that desires aright saith, Christ, I must have grace, I must have, I will have Heaven though I take it by storm: He who desires water will let down the Bucket into the Well to draw it up.\n\n4\\. An unfeigned desire is superlative: We desire Christ not only more then the world, but more then Heaven, *Psal.* 73.25. *Whom have I in Heaven but thee*? Heaven it self would not satisfy without Christ; Christ is the Diamond in the Ring of glory: If God should say to the Soul, I will put thee into Heaven, but I will hide my Face from thee, I will draw a Curtain between, that thou shalt not behold my glory; the Soul would not be satisfied, but say as *Absalom,* 2 *Sam.* 14.32. *Now therefore let me see the Kings face.*\n\n5\\. An unfeigned desire is gradual; It encreaseth as the Sun in the Horizon; A little of God will not satisfy, but the pious Soul desireth still more: A drop of water is not enough for the thirsty Traveller. Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest; still he thirsts for more of Christ and his Spirit: Desire is an holy Dropsie: A Saint would have more knowledge, more Sanctity, more of Christs Presence. A glympse of Christ through the Lattice of an Ordinance is sweet; and now the Soul will never leave longing, till it sees him face to face. He desires to have grace perfected in glory: *Dulcissimo Deo totus immergi cupit & inviscerari:* He would be swallowed up in God, and be ever bathing himself in those perfumed waters of pleasure, which run at his right hand for ever. Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts; the beating of this pulse shows life, *est a Deó ut bene velimus, Aug.* If iron move upward contrary to its Nature, ’tis a sign some Loadstone hath been there drawing it: If the Soul move towards God in unfeigned desires, it’s a sign the Loadstone of the Spirit hath been drawing it. 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith: *Fides est sanctissima humani pectoris Gemma*—Faith cuts us off from the wild Olive of Nature, and ingrafts us into Christ: Faith is the vital artery of the Soul: *Heb.* 10.38. *The just shall live by Faith*: Faith makes an holy adventure on Christs Merits, When this Faith as a Princely grace reigns in the Soul, now the kingdom of God is come into us. The *Hebrew* word for Faith comes from a *Radix,* which signifies to nourish: Faith nourisheth the Soul, and is the Nurse of all the graces: But who will not say he is a Believer: *Simon Magus* believed, *Acts* 8.13. yet was in the gall of bitterness. The Hypocrite can put on Faiths Mantle, as the Devil did *Samuel*’s. How shall we know therefore that our Faith is sound? That it is the Faith of the operation of God, *Col.* 2.12. and so that the kingdom of God is within us?\n\n*Answ.* 1. True Faith is wrought by the Ministry of the Word; *Rom.* 10.17. *Faith comes by hearing. Peter* let down the Net of his Ministry, and at one draught catched Three Thousand Souls. Let us examine, How was our Faith wrought? Did God in the Ministry of the word humble us? Did he break up the fallow ground of our heart, and then cast in the Seed of Faith? a good sign; but if you know not how you came by your Faith, suspect your selves; as we suspect Men to have stolen goods when they know not how they came by them.\n\n2\\. True Faith is at first minute and small, like a grain of Mustard seed; it is full of doubts and fears; it is smoaking flax; it smoaks with desire, but doth not flame with comfort; it is so small, that a Christian can hardly discern whether he hath Faith or no.\n\n3\\. True Faith is long in working, *non sit in instanti*—It costs many searchings of heart; many Prayers, and Tears; there is a spiritual Combat; the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born; they whose Faith is *per saltum,* they leap out of sin into a confidence that Christ is theirs; I say as *Isaac* concerning his Sons Venison, *Gen.* 27.20. *How is it that thou hast found it so quickly?* How is it that thou comest by thy Faith so soon? The Seed in the Parable which sprung up suddenly withered, *Mark.* 4.5. *Solent praecocia subito flaccescere.*\n\n4\\. True Faith is ioyn’d with Sanctity; as a little Bezoar is strong in operation, and a little Musk sweetens; so a little Faith purifies; 1 *Tim.* 3.9. *Holding the mistery of Faith in a pure Conscience.* Faith though it doth but touch Christ, fetcheth an healing vertue from him. Justifying Faith doth that in a spiritual sence, which miraculous Faith doth; it removes the Mountains of sin, and casts them into the Sea of Christs blood.\n\n5\\. True Faith will trust God without a Pawn. Though a Christian be cut short in Provisions, the Fig-tree doth not blossom, yet he will trust in God: *Fides Famem non formidat*—Faith fears not Famine. God hath given us his Promise as his Bond, *Psal.* 37.3. *Verily thou shalt be fed*; Faith puts this Bond in suit: God will rather work a Miracle than His promise shall fail. He hath cause to suspect his Faith, who saith he trusts God for the greater, but dares not trust him for the lesser; he trusts God for Salvation, but dares not trust him for a livelihood\n\n6\\. True Faith is Prolifical, it brings for Fruit; Faith hath *Rachel*’s Beauty, and *Leah*’s Fruitfulness: *Fides pinguescit operibus, Luther,* Faith is full of good works; Faith believes as if it did not work, and it works as if it did not believe; Faith is the spouslike grace which marries Christ, and good works are the Children which Faith bears; by having such a Faith we may know the kingdom of God is within us: Grace is certainly in our Hearts.\n\n3\\. We may know the kingdom of Grace is come into our hearts, by having the noble grace of Love: Faith and Love are the two Poles on which all Religion turns; *Cant.* 1.4. *The Vpright love thee.* True Love is to love God out of Choice; Love turns the Soul into a Seraphin, it makes it burn in a flame of Affection: Love is the truest Touchstone of Sincerity: Love is the Queen of the Graces, it commands the whole Soul, 2 *Cor.* 5.4. If our Love to God be Genuine and Real, we let him have the Supremacy, we set him in the highest room of our Soul, we give him the purest of our Love; *Cant.* 8.2. *I would cause thee to drink of spiced wine, of the juice of my Pomgrenate.* If the Spouse had any thing better than other, a Cup more juicy and spiced, Christ should drink of that: We give the Creature the Milk of our Love, but God the Cream. In short, if we love God aright, we love his Laws; we love his picture drawn in the Saints, by the Pencil of the Holy Ghost; we love his Presence in his Ordinances. *Sleidan* saith, the Protestants in *France* had a Church which they call’d Paradise; as if they thought themselves in Paradise, while they had Gods Presence in his Sanctuary. The Soul that loves God, loves his appearing, 2 *Tim.* 4.8. It will be a glorious appearing to the Saints, when their Union with Christ shall be compleat, then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, *Even so come Lord Jesus, Rev.* 22.17. By this Sacred Love we may know the Kingdom of God is within us.\n\n4\\. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion; 1 *Pet.* 2.5. *Ye are an holy priesthood to offer up spiritual sacrifices.* Spiritualizing Duty consists in three things.\n\n1\\. Fixedness of Mind. 2. Fervency of Devotion. 3. Uprightness of Aim.\n\n1\\. Fixedness of Mind: Then we Spiritualize Duty when our Minds are fixed on God; 1 *Cor.* 7.35. *That ye may attend on the Lord without distraction.* Though impertinent thoughts sometimes come into the heart in Duty, yet they are not allowed, *Psal.* 119.13. they come as unwelcome guests, which are no sooner spyed but they are turned out.\n\n2\\. Fervency of Devotion; *Rom.* 12.11. *Fervent in Spirit, serving the Lord*: 〈 in non-Latin alphabet 〉: ’Tis a Metaphor alludes to Water that seeths and boyls over; so the Affections boyl over, the Eyes melt in tears, the Heart flowes in holy ejaculations. We not only bring our offering to God but our hearts.\n\n3\\. Uprightness of Aim: An heart that is upright hath three ends in Duty. 1. That he may grow more like God: As *Moses* on the *Mount* had some of Gods Glory reflected on him; *his face shined.* 2 That he may have more communion with God; 1 *John* 1.6. our 〈 in non-Latin alphabet 〉, *Our fellowship is with the Father.* 3. That he may bring more Glory to God, 1 *Pet.* 4.11. *Phil.* 1.20. *That Christ may be magnified.* Sincerity aimes at God in all; though we shoot short yet we take a right aim: This is a sure evidence of Grace, the Spiritualizing Duty. The Spirits of Wine are best; so is the Spiritual part of Duty. A little Spiritualness in Duty is better than all the gildings of the Temple, or outward pompous Worship, which doth so dazzle carnal eyes.\n\n5\\. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin; *Psal.* 119.104. *I hate every false way*: Hatred is 〈 in non-Latin alphabet 〉, *Arist.* against the whole kind. Hatred is implacable. Anger may be reconciled, hatred cannot. A gracious Soul not only forsakes sin, (as a Man forsakes his Country never to return to it more) but hates sin; as there’s an antipathy between the Crocadile and the Scorpion. If the Kingdom of God be within us, we not only hate sin for Hell, but we hate it as Hell; as being contrary to Gods Holiness and our Happiness.\n\n6\\. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience: As a Servant gives up himself to his Master, as a Wife gives up her self to her Husband, so we give up our selves to God by obedience; and this obedience is, 1. Free; as that is the sweetest honey which drops from the comb. 2. Uniform; we obey God in one thing as well as another, *Psal.* 119.6. *Then shall I not be ashamed*; or as it is in the *Hebrew 〈 in non-Latin alphabet 〉, I shall not blush when I have respect to all thy commandments.* A good Christian is like a pair of Compasses, one foot of the Compass stands upon the Centre, the other part of it goes round the Circle; so a Christian by Faith stands on God the Centre, and by Obedience goes round the Circle of Gods Commandments, a sign the Kingdom of Grace is not come into the heart, when it doth not reign there by universal Obedience. Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, they will not have him rule; but he who hath the Kingdom of God within him, submits chearfully to every command of God; he will do what God will have him do, he will be what God will have him be. He puts a blank Paper into Gods hand, and saith, *Lord, write what thou wilt, I will subscribe.* Blessed is he that can find all these things in his Soul; *He is all glorious within, Psal.* 45.13. he carries a Kingdom about him; and this Kingdom of Grace will certainly bring to a Kingdom of Glory.\n\nI shall answer some Doubts and Objections a Christian may make against himself.\n\nObject. *I Fear the Kingdom of Grace is not yet come into my heart?*\n\n*Answ.* When a Christian is under temptation, or Grace lies dormant, he is not fit to be his own judge, but in this case he must take the witness of others who have the Spirit of discerning: But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart.\n\nObject. 1. *I cannot discern Grace?*\n\n*Answ.* A Child of God may have the Kingdom of Grace in his heart yet not know it. The Cup was in *Benjamins* sack, though he did not know it was there; thou mayest have Faith in thy heart, the Cup may be in thy sack, though thou knowest it not. Old *Jacob* wept for his Son *Joseph,* when *Joseph* was alive; thou mayest weep for want of Grace when Grace may be alive in thy heart. The seed may be in the ground when we do not see it spring up; the seed of God may be sown in thy heart, though thou dost not perceive the springing of it up; think not Grace is lost because it is hid.\n\nObject. 2. *Before the Kingdom of Grace come into the heart there must be some preparation for it? The fallow ground of the heart must be broken up; I fear the plough of the Law hath not gone deep enough, I have not been humbled enough, therefore I have no Grace?*\n\n*Answ.* God doth not prescribe a just proportion of sorrow and humiliation: The Scripture mentions the truth of sorrow but not the measure: Some are more flagitious sinners than others, these must have a greater degree of humiliation. A knotty piece of Timber requires more wedges to be driven into it: Some Stomachs are fouler than others, therefore need stronger Physick. But wouldst thou know when thou hast been humbled enough for sin? 1. When thou art weary of thy sin, and sick of love to Christ. What doth God require sorrow for, but as sawce to make Sin rellish bitter, and Christ sweet. 2. When thou art willing to let go thy sins. Then the Gold hath lain long enough in the Furnace when the dross is purged out; so when the love of sin is purged out, a Soul is humbled enough to divine acceptation, though not to divine satisfaction. Now if thou art humbled enough, (though not so much as others) what needs more? *Frustra fit per plura, &c.* If a Needle will let out the Imposthume, what needs a Launce? Be not more cruel to thy self than God would have thee.\n\nObject. 3. *If the Kingdom of God were within me, it would be a Kingdom of Power, it would inable me to serve God with vigour of Soul, but I have a spirit of infirmity upon me, I am weak and impotent, and untuned to every holy action?*\n\n*Answ.* There is a great difference between the weakness of Grace and the want of Grace. A Man may have Life though he be sick and weak. Weak Grace is not to be despised, but cherished. Christ will not break the bruised reed. Do not argue from the weakness of Grace to the nullity.\n\n1\\. Weak Grace will give us a Title to Christ as well as a strong. Weak Faith justifies as well as a strong. A weak hand of Faith will receive the Almes of Christs merit.\n\n2\\. Weak Faith is capable of growth. The seed springs up by degrees; first the blade and then the ear, and then the full corn in the ear; the Faith that is strongest was once in its infancy. Grace is like the waters of the Sanctuary which did rise higher and higher: Be not discouraged at thy weak Faith; though it be now but blossoming it will by degrees come to more maturity.\n\n3\\. The weakest Grace shall persevere as well as the strongest. A sucking Child was as safe in the Ark as *Noah.* An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint.\n\nObject. 4. *I fear the Kingdom of Grace is not yet come, because I find the Kingdom of Sin so strong in me. Had I Faith it would purifie my heart, but I find much Pride, Worldliness, Passion.*\n\n*Answ.* The best of the Saints have remainders of corruption; *Dan.* 7.12. *They had their dominion taken away, yet their lives were prolonged for a season:* So in the regenerate, though the dominion of sin be taken away, yet the life of it is prolonged for a season. What pride was there in Christs own Disciples, when they strove which should be greatest. The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people, and make them prize Christ the more; but because you find corruptions stirring, do not therefore presently un-saint your selves, and deny the Kingdom of Grace to be come into your Souls: That you feel sin is an evidence of Spiritual Life, that you mourn for sin, what are these tears but fruits of love to God? That you have a combate with sin argues antipathy against it; those sins which you did once wear as a crown on your head, are now as fetters on the leg, is not all this from the Spirit of Grace in you? Sin is in you as poyson in the body, which you are sick of, and use all Scripture-antidotes to expel. Should we condemn all those who have the in-dwelling of sin; nay, who have had sin (at some times) prevailing, we should blot some of the best Saints out of the Bible.\n\nObject. 5. *Where the Kingdom of Grace comes, it softens the heart, but I find my heart frozen and congealed into hardness, I can hardly squeeze out one tear? Do Flowers grow on a Rock, can there be any Grace in such a rocky heart?*\n\n*Answ.* 1. There may be grief, where there are no tears: The best sorrow is rational. In your judgment you esteem sin the most hyperbolical evil, you have a disgust and displacency against sin; this is a rational sorrow, and such as God will accept.\n\n2\\. A Christian may have some hardness in his heart, yet not have an hard heart; *subjectum a praestantiori parte.* A field may have Tares in it, yet we call it a field of Wheat; in the best heart is a mixture of hardness, yet because there is some softness and melting God looks upon it as a soft heart; therefore Christian dispute not against thy self; if thou canst find but one thing, *that the frame and temper of thy Soul be holy*; art thou still breathing after God, delighting in him, is the complexion of thy Soul Heavenly? Canst thou say as *David, Psal.* 139.17. *When I awake I am still with thee.* As Colours laid in Oyl, or a Statue carved in Gold, abide, so doth an holy complexion, the Soul is still pointing towards God: If it be thus with thee, assure thy self the Kingdom of Grace is come into thy Soul; be not unkind to God to deny any work of his Spirit which he hath wrought in thee.\n\n*VSE* I. Of *Exhortation,* Labour to find that this Kingdom of Grace is set up in your hearts; while others aspire after Earthly Kingdoms, labour to have the Kingdom of God within you; *Luke* 17.21. The Kingdom of Grace must come into us before we can go into the Kingdom of Glory. Motives,\n\n1\\. *Motive.* This Kingdom of God within us is our Spiritual Beauty; the Kingdom of Grace adorns a person, and sets him off in the eyes of God and Angels: This makes the *Kings daughter all glorious 〈◊〉; Psal.* 45.13. 〈 in non-Latin alphabet 〉. *Chrys.* Grace sheds a glory and lustre upon 〈◊〉 Soul. As the Diamond to the Ring, so is Grace to the Soul. An heart beautified with Grace, hath the King of Heavens picture hung in it.\n\n2\\. *Motive.* The Kingdom of Grace set up in the heart is our Spiritual Defence. Grace is called the *armour of light, Rom.* 13.12. It is *light* for beauty, and *armour* for defence. He who hath the Kingdom of Grace within him is *strengthened with all might according to Gods glorious power, Col.* 1.11. he hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness: This armour can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrours of Hell.\n\n3\\. *Motive.* The Kingdom of Grace set up in the heart brings Peace with it, *Rom.* 14.17. *The kingdom of God is righteousness and peace:* There is a secret Peace breeds out of Holiness. Peace is the best Blessing of a Kingdom: *Pax una triumphis innumeris melior*—The Kingdom of Grace is a Kingdom of Peace; Grace is the root, Peace is the flower grows out of it, it is *Pax in procella,* such Peace that no worldly affliction can shake. The doors of *Solomons* Temple were made of Olive-tree, carved with open flowers, 1 *Kings* 6.32. in a gracious heart is the olive of Peace, and the open flowers of Joy.\n\n4\\. *Motive.* The Kingdom of Grace enricheth the Soul: A Kingdom hath its riches. A Believer is said to be *rich in faith, Jam.* 2.5. how rich is he who hath God for his God, who is heir to all the Promises; *Heb.* 6.17. A Man may be rich in Bills and Bonds; a Believer, though he may say as *Peter, Silver and gold have I none, Acts* 3.6. yet he is rich in Bills and Bonds, he is Heir to all Gods Promises; and to be Heir to the Promise is better than to be Heir to the Crown.\n\n5\\. *Motive.* When the Kingdom of Grace comes it doth fix and establish the heart; *Psal.* 57.7. *O God my heart is fixed.* Before the Kingdom of Grace comes, the heart is very unfixed and unsettled, like a Ship without a ballast, like Quick-silver that cannot be made to fix; but when the Kingdom of Grace comes it doth *stabilire animum,* it fixeth the heart upon God; and when the heart is fixed, it rests quiet as in its center.\n\n6\\. *Motive.* This Kingdom of Grace is distinguishing; it is a sure pledge of Gods love. God may give Kingdoms in anger, but where ever the Kingdom of Grace is set up it is in love; God cannot give Grace in anger: The Crown alwayes goes with this Kingdom; let us therefore be ambitious of this Kingdom of Grace.\n\nQuest. *How shall we do to obtain this Kingdom?*\n\n*Answ.* 1. In General, Take pains for it: We cannot have the World without labour, and do we think to have Grace? *If thou seekest her as silver, Prov.* 2.3. A Man may as well expect a crop without sowing, as Grace without labour. We must not think to have Grace as *Israel* had Manna, they did not plough or sow, but it was rained down from Heaven upon them; no, we must *operam dare,* take pains for Grace. Our Salvation cost Christ blood, it will cost us sweat.\n\n2\\. Let us go to God to set up this Kingdom of Grace in our hearts; God is called *the God of all grace,* 1 *Pet.* 5.10. Say, Lord, I want this Kingdom of Grace, I want an humble believing heart, O enrich me with Grace, let thy Kingdom come; and be importunate suitors. As *Achsah* said to her Father *Caleb, Josh.* 15.19. *Thou hast given me a south-land, give me also springs of water:* So Lord, thou hast given me enough of the World, here is a South-land, but Lord give me the upper springs of Grace, let *thy Kingdom come.* What is the Venison thou hast given me without the Blessing: When we are importunate with God, and will take no denyal, then he will set up his Kingdom within us.\n\n3\\. Keep close to the Word preached; the Word preached is *virga virtutis;* the rod of Gods strength, it is the great engine God useth for the setting up the Kingdom of Grace in the heart; *Rom.* 10.17. *Faith comes by hearing*: Though God could work Grace immediately by his Spirit, or by the ministry of Angels from Heaven, yet he chooseth to work by the Word preached; this is the usual means by which he sets up the Kingdom of Grace in the heart; and the reason is, because he hath put his divine sanction upon it, he hath appointed it for the means of working Grace, and he will honour his own Ordinance: 1 *Cor.* 1.21. What reason could be given why the Waters of *Damascus* should not have as soveraign vertue to heal *Naamans* Leprosie as the Waters of *Jordan,* only this, because God did appoint and sanctifie the Waters of *Jordan* to heal and not the other: Therefore let us keep to the Word preached, because the power of God goes along with it.\n\n*VSE* II. Such as have this Kingdom of God set up in them, it calls for gratulation and thanksgiving: What will you be thankful 〈…〉 not for a Kingdom? Grace is the best Blessing, it is the result and product of Gods electing love: God in setting up his kingdom of grace, hath done more for you than if he had made you Kings and Queens; for now you are born of God, and of the Blood-Royal of Heaven. O admire and exalt free Grace; *Make Gods praise glorious, Psal.* 66.2. The Apostle seldom mentions the work of Grace, but he joyns praise, *Col.* 1.12. *Giving thanks to the Father, who hath made us meet for the inheritance of the Saints in light.* If God hath crowned you with the Kingdom of Grace, do you crown him with your Praises.\n\n2\\. The Second thing intended by our Saviour in this Petition is, That the Kingdom of Grace may encrease, that it may come more into us: And this may answer a Question:\n\nQuest. *Why do we pray,* Thy Kingdom come, *when the Kingdom of Grace is already come into the Soul?*\n\n*Answ.* Though the kingdom of grace be already come into us, yet still we must pray, *Thy Kingdom come*; namely, that grace may be encreased, and that this kingdom may flourish still more in our Souls. Till we come to live among the Angels we shall need to pray this Prayer, *Thy Kingdom come,* Lord, let thy kingdom of grace come in more power into my Soul, let grace be more augmented and encreased.\n\nQuest. 1. *When doth the Kingdom of Grace increase in the Soul, when is it a flourishing Kingdom?*\n\n*Answ.* 1. When a Christian hath further degrees added to his graces, there’s more oyl in the lamp; his knowledge is clearer, his love is more inflamed: Grace is capable of degrees, and may rise higher as the Sun in the Horizon. It is not with us as it was with Christ, who *received the Spirit without measure; John* 3.34. Christ could not be more holy than he was; but our Grace is receptive of further degrees, we may have more sanctity, we may add more cubits to our spiritual stature.\n\n2\\. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had; *Job* 17.9. *He that hath clean hands shall be stronger and stronger.* Hebr. *Josiphometz, He shall add to his strength.* A Christian hath strength to resist temptation, to forgive his enemies, to suffer affliction; ’tis not easie to suffer, a Man must deny himself ere he take up the Cross: The way to Heaven is like the way which *Jonathan* and his Armour-bearer had in climbing up a steep place, 1 *Sam.* 14.4. *There was a sharp rock on the one side, and a sharp rock on the other*: It requires much strength to climb up this rocky way. That Grace which will carry us through Prosperity, will not carry us through Sufferings: The Ship needs stronger tackling to carry it through a storm than a calm. Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting; here is the kingdom of grace increased. What mighty strength of grace had he who told the Emperour *Valentinian,* you may take away my Life, but you cannot take away my love to the Truth.\n\n3\\. Then the Kingdom of Grace encreaseth, when a Christian hath most conflict with Spiritual Corruptions; he not only abstains from gross Evils, but hath a Combat with inward, hidden, close Corruptions; as Pride, Envy, Hypocrisy, vain Thoughts, carnal Confidence, these are spiritual Wickednesses, and do both defile, and disturb; 2 *Cor.* 7.1. *Let us cleanse our selves from all filthiness of Flesh and Spirit.* Which shows there are two sorts of Corruptions, one of the Flesh, the other of the Spirit; when we grieve for, and combat with spiritual Sin, (as being the Root of all gross sins) Now the Kingdom of Grace encreaseth, and spreads its Territories in the Soul.\n\n4\\. Then the kingdom of grace flourisheth, when a Christian hath learned to live by Faith; *Gal.* 2.20. *I live by the Faith of the Son of God.* There is the Habit of Faith, and the drawing of this Habit into exercise: For a Christian to graft his hope of Salvation only upon the stock of Christs Righteousness, and make Christ all in Justification; to live on the Promises as the Bee on the Flower, and suck out the sweetness of them; to trust God where we cannot trace him; to believe his Love thorough a Frown; to perswade our selves when he hath the Face of an Enemy, yet he hath the Heart of a Father; when we are arrived at this, here is the Kingdom of Grace flourishing in our Souls.\n\n5\\. When a Christian is arrived at holy Zeal: *Numb.* 25.13 *Phinehas* was zealous for his God. Zeal is the Flame of the Affections, it turns a Saint into Seraphim: A zealous Christian is impatient when God is dishonoured, *Rev.* 2.2. he will wrestle with difficulties, he will swim to Christ through a sea of blood, *Act.* 21.13. Zeal loves truth when it is dispised and opposed: *Psal.* 119.126. *They have made void thy Law, therefore I love thy Law.* Here is grace encreasing like the Sun in the Horizon: Zeal resembles the Holy Ghost. *Acts.* 2.2. *There appeared cloven Tongues like as of fire, and it sate upon each of them.* Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them.\n\n6\\. Then the Kingdom of Grace encreaseth, when a Christian is as well diligent in his particular Calling, as devout in his general. He is the wise Christian that carries things equally, that doth so live by Faith, that he lives in a Calling: Therefore it is worth our Notice, when the Apostle had exhorted the *Thessalonians* to encrease in grace, 1 *Thess.* 4.10. he presently adds, *ver.* 11. *And that ye do your own business, and work with your hands.* This is a sign grace is encreasing, when Christians go chearfully about their Calling: Indeed to be all the day in the Mount with God, and to have the Mind fixed on glory, is more sweet to a Mans self, and is an Heaven upon Earth: But to be conversant in our Callings is more profitable to others. I may allude to that of St. *Paul,* To be with Christ is best for me; yet to abide here is more needful for you, *Phil.* 1.24. So to converse with God in Prayer, and sweet Meditation all the Week long, is more for the Comfort of a Mans own Person; but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs: ’Tis not good to be as the Lillies, which toyl not, neither do they spin. It shows the encrease of grace when a Christian keeps a due Decorum. He joins Piety and Industry, when zeal runs forth in Religion, and Diligence is put forth in a Calling.\n\n7\\. Then the Kingdom of grace encreaseth, when a Christian is established in the belief and love of the Truth. The heart by nature is as a Ship without Ballast, it wavers and fluctuates. *Beza* writes of one *Bolezius,* his Religion changed as the Moon and Planet *Mercury* Such as are wandering stars, will be falling stars: But when a Soul is built on the Rock Christ, and no winds of Temptation can blow it away; now the kingdom of grace flourisheth. One calls *Athanasius, Adamas Ecclesiae,* an invincible Adamant, in respect of his stability in the Truth, *Col.* 2.7. rooted and built up in him; the rooting of a Tree evidenceth the growth.\n\n8\\. Then the kingdom of grace encreaseth in a Mans own Heart, when he labours to be instrumental, to set up this kingdom in others: Though it is the greatest benefit to have grace wrought in our selves, yet it is the greatest honour to be instrumental to work it in others; *Gal.* 4.19. *of whom I travail in birth, till Christ be formed in you.* Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants: Such as are godly Parents, let not God alone by prayer, till you see grace in your Children: What a comfort would it be to you, to be both the Natural, and the Spiritual Fathers of your Children. *Austin* saith his Mother *Monica* travailed with greater care and Pain for his new birth, then his natural. This shows the encrease of grace, when we labour to see the kingdom of grace set up in others; then the water abounds in the River, when it overflows, and runs into the Meadows; then grace encreaseth in the Soul, when it hath influence upon others, and we endeavour their Salvation.\n\n2\\. Quest. *Wherein appears the needfulness of this, that the Kingdom of Grace should be encreased?*\n\n1\\. This is Gods design in keeping up a standing Ministry in the Church, to encrease the kingdom of grace in mens hearts; *Eph.* 4.8. *He gave Gifts unto Men,* that is, Ministerial Gifts: Why so? *ver.* 12. *for the edifying of the Body of Christ*; not only for Conversion, but for augmentation: Therefore the Word preached is compared not only to Seed, but to Milk; because by this Breast-milk God designs our growth in grace.\n\n2\\. We had need have the kingdom of grace encrease, in respect we have a great deal of work to do, and a little grace will hardly carry us thorow; a Christians Life is laborious; so many Tentations to resist; so many Promises to believe; so many Precepts to obey, that it will require a great deal of grace: A Christian must not only pray, but pray fervently, *Jam.* 5.16. not only repent, but be zealous and repent, *Rev* 3.19. not only love, but be sick of Love, *Cant.* 2.5. How had he need therefore have the kingdom of grace enlarged in his Soul, as his work encreaseth upon him, so his grace had need encrease.\n\n3\\. If the kingdom of grace doth not encrease, it will decay, *Rev.* 2.4. *Thou hast left thy first love*; grace for want of encreasing is sometimes like a Winter Plant, all the Sap runs to the root, and it looks as if it were dead, *Rev.* 3.2. *Strengthen the things that remain, which are ready to dye*: Though grace cannot expire, it may wither, and a withering Christian loseth much of his Beauty and Fragrancy; what great need then have we to pray *Thy Kingdom come,* that this kingdom of grace may be encreased; if grace be not improved it will soon be impaired: A Christian for want of encreasing his grace loseth his strength, he is like a sick Man, that cannot either walk, or work; his prayers are sick and weak, he is as if he had no life in him, his Faith can hardly fetch breath, and you can scarce feel the Pulse of his Love to beat.\n\n4\\. To have grace encreasing is suitable to Christianity: Christians are called Trees of Righteousness, *Isa.* 61.3. The Saints are not only Jewels for sparkling Lustre, but Trees for growth, they are called the Lights of the World, *Phil* 2.15. Light is still encreasing. First there is the *Crepusculum* or Day-break, and so it shines brighter to the Meridian. They who are the Lights of the World must encrease till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.\n\n5\\. As the Kingdom of Grace increaseth, so a Christians Comforts increase. Comfort belongs to the *bene esse,* or well-being of a Christian; it is like sweet-meat, delicious to the taste, *Psal.* 94.19. *The more grace, the more joy*; as the more Sap in the Root, the more Wine in the Grape. Who did more increase in Grace than *David,* and who more in Consolation? *Psal.* 4.7. *Thou hast put Gladness in my heart:* Grace turns to joy, as the Milk to cream.\n\n3 Qu. *How may they be comforted, who bewail their want of growth, and weep that they cannot find the Kingdom of Grace encrease?*\n\n*Resp.* 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth. ’Tis a sign a Man recovers and gets strength, when he feels his weakness: It is a step forward in Grace to see our Imperfections: The more the Spirit shines in the Heart, the more evil it discovers: A Christian thinks it worse with him then it was, whereas his Grace may not grow lesser, but his Light greater.\n\n2\\. If a Christian doth not encrease in one Grace, he may in another; if not in knowledge, he may in Humility. If a Tree doth not grow so much in the Branches, it may in the Root; to grow downwards in the Root is a good growth.\n\n3\\. A Christian may grow less in *Affection,* when he grows more in *Judgment.* As a Musician when he is Old, his fingers are stiff, and not so nimble at the Lute as they were, but he plays with more Art and Judgment than before: So a Christian may not have so much Affection in Duty as at the first *Conversion,* but he is more solid in Religion, and more setled in his Judgment than he was before.\n\n4\\. A Christian may think he doth not encrease in Grace, because he doth not encrease in Gifts; whereas there may be a decay of natural parts, the Memory and other Faculties, when there is not a decay of Grace. Parts may be impaired when Grace is improved: Be not discouraged, it is better to decay in parts and be enlarged in Grace, then to be enlarged in parts, and to decay in Grace.\n\n5\\. A Christian may encrease in Grace, yet not be so sensible of it: The Seed may grow in the Earth, when we do not perceive it to spring up: The Grace may grow in time of Desertion, and not be perceived. So I have done with the first thing intended in this Petition, *Thy Kingdom come*; we pray that the Kingdom of Grace may come into our Hearts, and that it may encrease and flourish.\n\nI should come to the second thing intended in this Petition, that the Kingdom of Glory may hasten, and that we may in due time be translated into it.\n\nWhen we pray *thy Kingdom come,* here is something positively intended; we pray, 1. That the Kingdom of Grace may be set up in our Hearts. 2. That it may encrease and flourish. 3. That the Kingdom of Glory may hasten, and that God would in his due time translate us into it.\n\n1\\. What this Kingdom of Glory is. 2. What are the Properties of it. 3. Wherein it exceeds all other Kingdoms. 4. When this Kingdome comes. 5. Wherein appears the Certainty of it. 6. Why we should pray for its coming.\n\n1\\. What this Kingdom of Glory is.\n\n*Answ.* By this Kingdom is meant that glorious Estate which the Saints shall enjoy, when they shall reign with God and Angels for ever. If a Man stand upon the Seashore, he cannot see all the Dimensions of the Sea, the length, breadth, and depth of it; yet he may see it is of a vast Extension. So though the Kingdom of Heaven be of that incomparable Excellency, that neither Tongue of Man, or Angels can express, yet we may conceive of it to be an exceeding glorious thing, such as eye hath not seen.\n\nConcerning the Kingdom of Heaven, I shall show, What, 1. It Implies. 2. It imports.\n\n1\\. What it implies.\n\n*Answ.* It implies, A blessed Freedom from all Evil.\n\n2\\. What it imports.\n\n*Answ.* It Imports glorious Fruition of all good.\n\n1\\. What the Kingdom of Heaven implies.\n\n*Resp.* It implies a blessed freedom from all evil.\n\n1\\. A freedom from the Necessities of Nature: We are in this Life subject to many Necessities: We need Food to nourish us, Cloathes to cover us, Armour to defend us, Sleep to refresh us: But in the Kingdom of Heaven there is no need of these things; and it is better not to need them then to have them; as it is better not to need Crutches, then to have Crutches. What need will there be of Food when our Bodies shall be made spiritual; 1 *Cor.* 15.44. *Though not spiritual for substance, yet for qualities.* What need will there be of Clothing, when our Bodies shall be like Christs glorious Body; what need will there be of Armour when there is no Enemy; what need will there be of Sleep when there is no Night, *Rev.* 22.5. The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lye exposed.\n\n2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature. Since the Fall our Knowledge hath suffered an Eclipse.\n\n1\\. Our Natural Knowledge is imperfect, it is checkered with Ignorance. There are many 〈 in non-Latin alphabet 〉, hard Knots in Nature, which we cannot easily unty: Why the Sea should be higher then the Earth, yet not drown it? What way the Light is parted▪ *Job* 38.24. What is the reason of all the occult Qualities, Sympathies, and Antipathies? He who sees clearest hath a Mist before his Eyes. *Socrates* said on his Death-bed, there were many things he had yet to learn. Our Ignorance is more then our Knowledge.\n\n2\\. Our Divine Knowledge is imperfect; we know but in part, said *Paul,* 1 *Cor.* 13.9. though he had many Revelations, and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity; *Job* 11.7. *Canst thou by searching find out God?* our narrow Capacities will no more contain the Trinity, then a little Glass-Vial will hold all the Water in the Sea; we cannot unriddle the Mistery of the Incarnation; the Humane Nature assumed into the Person of the Son of God; the Humane Nature not God, yet united with God: We see now *in aenigmate,* in a Glass darkly: but in the Kingdom of Heaven the Vail shall be taken off, all Imperfections of Nature shall be done away. When the Sun-light of Glory shall begin to shine in the Heavenly Horizon, all dark shadows of Ignorance shall flye away, our Lamp of Knowledge shall burn bright, we shall have a full knowledge of God, though not know him fully.\n\n3\\. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life. God enacted a Law in Paradise, *In the sweat of thy Brows thou shalt eat Bread, Gen.* 3.9. There is the Labour of the Hand in Manufacture, and the Labour of the Mind in Study; *Eccl.* 1.8. *All things are full of Labour*; but in the Kingdom of Heaven we shall be freed from our Labours.\n\n(1.) There needs no Labour, when a Man hath got to the Haven he hath no more need of failing. In Heaven there needs no Labour, because the Saints shall have that Glory which they laboured for.\n\n(2.) There shall be no Labour, *Rev.* 14.13. *They rest from their Labours.* As God when he had finished the Work of Creation rested from his Labours, *Gen.* 2.2. So when the Saints have finished the Work of Sanctification, they rest from their Labours. Where should there be rest but in the Heavenly Center? Not that this sweet rest in the Kingdom of Heaven excludes all Motion, for Spirits cannot be idle; but the Saints Glorified shall rest from all wearisome Imployment; it shall be a labour full of ease, a Motion full of Delight: The Saints in Heaven shall love God, and what labour is that? Is it any Labour to love Beauty? They shall praise God, and that sure is delightful▪ When the Bird sings, it is not so much a Labour as a pleasure.\n\n4\\. In the Kingdom of Heaven we shall be freed from Original Corruption: This is *causa causati,* the root of all Actual Sin. There would be no Actual Sin if there were no Original; there would be no Water in the Stream, if there were none in the Fountain. Original Sin is incorporated into our Nature, ’tis as if the whole mass of Blood were corrupted. This makes a Christian weary of his Life; he offends that God whom he loves. What would a Christian give to have his Chains taken off, to be rid of vain thoughts. How did *Paul* (that bird of Paradise) bemoan himself for his Sins, *Rom.* 7.24. we cannot act either our Duties or Graces without Sin. The Soul that is most refined and clarified by Grace; is not without some dregs of Corruption; but in the Kingdom of Heaven the Fountain of Original Sin shall be quite dryed up; 〈 in non-Latin alphabet 〉: What a blessed time will that be, never to grieve Gods Spirit more. In Heaven are Virgin Souls; there is Beauty which is not stained with Lust; nothing enters there that defiles: *Rev.* 21.27.\n\n5\\. In the Kingdom of Heaven we shall be freed from all sorrows, *Rev.* 21.4. 〈 in non-Latin alphabet 〉, *There shall be no more sorrow.* Our Life here is interlarded with trouble, *Psal.* 31.10. either Losses grieve, or Law-suits vex, or Unkindness breaks the heart. We may as well separate moisture from Air, or weight from Lead, as Troubles from Mans Life; *Quid est diu vivere nisi diu torqueri?* Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away. Here the Saints sit by the Rivers weeping, but one smile from Christs Face will make them forget all their Sufferings; their Water then shall be turned into Wine, their Mourning into Musick.\n\n6\\. We shall in the Kingdom of Heaven be freed from the immodesty of temptation. Satan is not yet fully east into Prison, but is like a Prisoner that goes under bail, he walks about tempting, he labours to trappan us into sin, he is either laying of snares or shooting of darts. *Stat in procinctu Diabolus.* He laid a train of temptation to blow up the castle of *Jobs* Faith. This is a great grief to a Believer to be followed with temptations to sin, as it is for a Virgin to have her Chastity assaulted; but in the Kingdom of Heaven the Saints shall be freed from the *Red Dragon*; he is cast out of Paradise, and shall be for ever lock’d up in Chains; *Jude* 6:\n\n7\\. In the Kingdom of Heaven we shall be freed from all vexing cares. The *Greek* word for *care* 〈 in non-Latin alphabet 〉, comes from a Primitive that signifies *to cut the heart in pieces.* Care discruciates the Mind, it wasts the Spirits, it eats out the comfort of Life. Care is an evil spirit that haunts us. Care to prevent future dangers and preserve present co〈…〉 ▪ all care is full of fear, and fear is full of torment; 1 *John* 4.18. God threatens it as a Judgment, *Ezek.* 12.19. *They shall eat their bread with carefulness.* Every Comfort hath its Care, as every Rose its Prickle; but in the Kingdom of Heaven we shall shake off this viper of Care. What needs a Saint glorified to take any Care, who hath all things provided to his hand? There is the Tree of Life, bearing all sorts of Fruit. When the Heart shall be freed from Sin, the Head shall be freed from Care.\n\n8\\. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples. In this Life the best Saint hath his doubtings, as the brightest Star its twinkling. If there were no doubtings there would be no unbelief: Assurance it self doth not exclude all doubting, *Psal.* 26.3. *Thy loving kindness is before mine eyes*; but at another time, *Psal.* 89.49. *Lord, where are thy former loving kindnesses?* A Christian is like a Ship at Anchor, which though it be safe, yet it may sometimes be tossed upon the Water. Sometimes a Christian questions his interest in Christ, and his title to the Promise; and these doubtings, as they eclipse a Christians Comfort, so they are a bearing false witness against the Spirit: But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings; then a Christian shall say as *Peter, Now I know of a surety that the Lord hath sent his Angel, and delivered me, Acts* 12.11. So, now I know that I am passed from Death to Life, now I am got beyond all Rocks, I have shot the gulph, now I am in my Saviours embraces for ever.\n\n9\\. We shall in the Kingdom of Heaven be freed from all society with the Wicked. Here we are forced sometime to be in their company; *Psal.* 120.5. *Wo is me that I dwell in Mesech, and sojourn in the tents of Kedar. Kedar* was *Ishmaels* Son, whose Children dwelt in *Arabia,* a profane, barbarous People. Here the Wicked are still raising Persecutions against the Godly, and crucifying their eares with their Oaths and Curses. Christs Lilly is among Thorns, but in the Heavenly Kingdom there shall be no more any pricking bryar; *Matth.* 13.41. *The Son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend.* As *Moses* said, *Exod.* 14.13. *Stand still and see the salvation of the Lord, for the Egyptians whom ye have seen to day ye shall see them again no more for ever*: So will God say, Stand still and see the Salvation of God; these your enemies that vex and molest you, you shall see them again no more for ever: At that day God will separate the precious from the vile; then Christ will throughly purge his Floor, he will gather the Wheat into the Garner, and the Wicked, which are the Chaff, shall be blown into Hell.\n\n10\\. We shall in the Kingdom of Heaven be freed from all signs of Gods displeasure. Here God may be angry with his People. Though he hath the heart of a Father, he may have the look of an enemy; this is sad. As when the Sun is gone the Dew falls; when the Light of Gods Face is gone, Tears drop from the Saints Eyes; but in the Kingdom of Heaven there shall be no spiritual eclipses, there shall never appear any tokens of Gods displeasure; the Saints shall have a constant aspect of Love from God, they shall never complain any more, as *Cant.* 5.6. *My beloved hath withdrawn himself.*\n\n11\\. We shall in the Kingdom of Heaven be freed from all Divisions. That which is the saddest thing in the World is to see divisions among them that are good. ’Tis sad that such as have one Faith, yet should not be of one Heart; *Ephraim* envies *Judah,* and *Judah* vexeth *Ephraim:* ’Tis matter of tears to see those who are united to Christ to be divided one from another. The Soldiers spear pierced Christs side, but the divisions of Saints wound his heart; but in the Kingdom of Heaven there shall be no vilifying one another, or censuring: Those who before could hardly pray together, shall praise God together, there shall not be one jarring string in the Saints Musick\n\n12\\. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction. What *Solomon* saith of Wisdom, *Job* 28.14. *The depth saith, it is not in me: and the sea saith, it is not with me*: The same may I say concerning satisfaction, every Creature faith, *It is not in me.* Take things most pleasing, and which we promise our selves most content from, still out the Spirits and purest Quintessence of them, and we shall say as he did, *Eccles.* 2.11. *And behold all was vanity.* God never did or will put a satisfying vertue into any Creature. In the sweetest musick the World makes, either there is some string wanting, or out of tune. Who would have thought that *Haman,* who was so great in the Kings favour, *He set his seat above all the princes of the provinces, Esther* 3.1. yet for want of the bowing of a knee, he was dissatisfied; but in the Kingdom of Heaven we shall be freed from these dissatisfactions. The World is like a Landskip, you may see Gardens and Fruit-trees curiously drawn in the Landskip but you cannot enter into them, but you may enter into the Joyes of Heaven, *Enter thou into the joy of thy Lord*; the Soul shall be satisfied while it bathes in those rivers of pleasure at Gods Right-hand; *I shall be satisfied when I awake with thy likeness: Psal.* 17.15. Thus you see what the Kingdom of Glory implyes; Namely, A Blessed Freedom from all Evil.\n\n13\\. We shall in the Kingdom of Heaven be freed from the Torments of Hell, 1 *Thess.* 1.10. *Jesus which delivered us from the wrath to come.*\n\n(1.) The multiplicity of these Torments. In this Life the Body is usually exercised but with one pain, the Stone or Head-ache, but in Hell there is a diversity of Torments, there is Darkness to affright, Fire to burn, a Lake of Sulphur to choke, Chains to bind, the Worm to gnaw.\n\n(2.) The Torments of Hell will sieze upon every part both of Body and Soul; the Eyes shall be tortured with the sight of Devils, the Tongue that hath swore so many Oaths shall be tortured, *Luke* 16.24. *Send Lazarus that he may dip the tip of his finger in water, and cool my tongue.* The Memory shall be tormented to remember what Mercies have been abused, what seasons of Grace neglected; the Conscience shall be tormented with self-accusations.\n\n(3.) In the pains of Hell there is no mitigation, no mixture of Mercy. In this Life, God in Anger remembers Mercy, *Hab.* 3.2. but in Hell there is no alleviation or lessening of the pains: As in the Sacrifice of Jealousie, *Numb.* 5.15. God would have no Oyl or Frankincense put to it, so in Hell there is no Oyl of Mercy to lenifie the sufferings of the Damned; no Incense of Prayer to appease Gods Wrath.\n\n(4.) In the pains of Hell there is no intermission. The Poets feign of *Endymion* that he got leave of *Jupiter* alwayes to sleep. What would the damned in Hell give for one hours sleep? *Rev.* 14.11. *They rest not day nor night*; they are perpetually upon the rack.\n\n(5.) In the pains of Hell there is no expiration; they must alwayes lye scorching in flames of Wrath; *Rev.* 14.11. *The smoke of their torment ascendeth up for ever:* but in the Heavenly Kingdom the Elect shall be freed from all infernal torments; Jesus hath delivered us from the Wrath to come. A Prison is not made for the Kings Children. Christ drank that bitter cup of Gods Wrath, that the Saints might never drink it.\n\n2\\. In the Kingdom of Heaven there is a Glorious Fruition of all Good. Had I as many Tongues as Hairs on my Head, I could not fully describe this; I may say as *Judg.* 18.9, 10. Heaven is called, *The excellent Glory,* 2 *Pet.* 1.17. I may as well span the Firmament, or drain the Ocean, as set forth the Glory of this Kingdom. *Caelum non habet Hyperbolem,* The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times brighter than it is, it could not parallel the lustre of this Kingdom; *Apelles* Pensil would blot, Angels Tongues would lessen it: I can but give you the 〈 in non-Latin alphabet 〉, or dark shadow of it, expect not to see it in all its orient colours till you are mounted above the Stars. But let us not stand afar off, as *Moses,* to behold this *Canaan,* but enter into it and taste the honey. Concerning the Fruitions and Priviledges of the Heavenly Kingdom.\n\n1\\. We shall have an immediate Communion with God himself, who is the inexhausted Sea of all Happiness: This Divines call, *The Beatifical Vision.* The Psalmist did triumph in that enjoyment he had of God in this Life, *Psal.* 73.25. *Whom have I in Heaven but thee?* If God enjoyed by Faith doth give so much Comfort to the Soul, how much more when he is enjoyed by immediate Vision. Here we see God but darkly through the glass of Ordinances, but in the Kingdom of Heaven, we shall see him *face to face*; 1 *Cor.* 13.12. we shall have an intellectual sight of God, *i. e.* we shall see him with the eyes of our mind; we shall know God as much as the Angels in Heaven do, *Matth.* 18.10 1 *Cor.* 13.12. *We shall know as we are known.* We shall have a full knowledge of God, though not know him fully; as a Vessel in the Sea is full of the Sea, though it holds not all the Sea. To see and enjoy God will be most delicious; in God are beams of Majesty and bowels of Mercy; God hath all Excellencies concentred in him, *bonum in quo omnia bona.* If one Flower should have the sweetness of all Flowers, how sweet would that Flower be? All the beauty and sweetness which lyes scattered in the Creature is infinitely to be found in God; therefore to see and enjoy him will ravish the Soul with delight. We shall so see. God as to love him, and be made sensible of his Love; and when we shall have this sweet Communion with God, then God shall be *all in all,* 1 *Cor.* 15.28. Light to the eye, Manna to the taste, Musick to the ear.\n\n2\\. We shall in the Kingdom of Heaven, with these eyes, see the Glorified Body of Jesus Christ. This our Saviour makes a great part of the Glory of Heaven, to view the Glory of his Humane Nature, *John* 17.24. 〈 in non-Latin alphabet 〉, *That they may behold my glory.* When Christ was transfigured upon Earth, it is said, *That his face did shine as the sun, and his rayment was white as the light; Matth.* 17.2. If the Glory of his Transfiguration was so great, what will the Glory of his Exaltation be? Much of the Glory of God shines in Christ by vertue of the Hypostatical Union, *Col.* 2.9. *In whom dwells the fulness of the Godhead bodily.* Through Christs Humanity, as through a bright mirrour, we may see some beams of the Divine Majesty shine forth; put a back of Steel to a Glass, and you may see a Face in it. Christs Humane Nature is as a back of Steel put to the Divine Nature; through this we may see God, and then our Capacities shall be enlarged to a wonderful degree to receive this glorious object; and we shall not only see Gods Glory, but some of his Glory shall be put upon us; *non tantum aderit Gloria sed inerit,* Bern. A Beggar may behold the Glory of a King and not be the happier, but Christs Glory shall be ours; *We shall be like him,* 1 *John* 3.2. we shall shine by his beams.\n\n3\\. We shall in the Kingdom of Heaven, enjoy the society of *innumerable company of Angels, Heb.* 12.22.\n\nQuest. *But is there not enough in God to fill the Soul with delight? Can the sight of Angels add to the Souls happiness? What need is there of the light of Torches when the Sun shines?*\n\n*Answ.* Besides the Divine Essence, the sight of Angels is desirable; much of Gods curious workmanship shines in the Angels; the Angels are beautiful, glorious Creatures; and as the several strings in a Lute make the harmony sweeter, and the several Stars make the Firmament brighter, so the society with Angels will make the delight of Heaven the greater, and we shall not only see the Angels with the glorified eye of our understanding, but converse with them.\n\n4\\. We shall in the Kingdom of Heaven have sweet society with Glorified Saints; then the Communion of Saints will be illustrious. O what a blessed time will it be, when those who have prayed, wept, suffered together, shall rejoyce together; we shall see the Saints in their white Linnen of Purity, and see them as so many Crowned Kings; in beholding the Saints Glorified we shall behold an Heaven full of Suns. Some move the Question whether we shall know one another in Heaven: Surely our knowledge shall not be diminished but increased. It is the Judgment of *Luther* and *Anselm,* and many other Divines, that we shall know one another, yea, the Saints of all Ages whose Faces we never saw; and when we shall see the Saints in Glory without their spots, *viz.* their infirmities, Pride and Passion, this will be a glorious sight. We see how *Peter* was transported when he saw but two Prophets in the Transfiguration, *Matth.* 17.3. but what a blessed sight will it be when we shall see such a Glorious Company of Prophets, and Martyrs, and Holy Men of God: How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire: And tho’ in this great Assembly of Saints and Angels, *one Star may differ from another in Glory,* yet no such weed as Envy shall ever grow in the Paradise of God; then there shall be perfect Love, which as it casts out Fear, so also Envy; though one Vessel of Glory may hold more than another, yet every Vessel shall be full.\n\n5\\. In the Kingdom of Heaven there shall be incomprehensible Joy. *Aristotle* saith, *Joy proceeds from Vnion.* When the Saints Union with Christ is perfected in Heaven, then their Joy shall be full; all the birds of the Heavenly Paradise sing for Joy. What Joy when the Saints shall see the great gulph shut, and know that they are passed from Death to Life; what Joy when they are as holy as they would be, and as God would have them to be; what Joy to hear the Musick of Angels, to see the golden banner of Christs Love displayed over the Soul, to be drinking that Water of Life which is quintessential, and is sweeter than all *Nectar* and *Ambrosia*; what Joy when the Saints shall see Christ clothed in their Flesh, sitting in Glory above the Angels, then they shall *enter into the joy of their Lord, Matth.* 25.21. Here Joy enters into the Saints in Heaven▪ *they enter into joy.* O thou Saint of God who now hangest thy harp upon the Willows, and minglest thy drink with weeping, in the Kingdom of Heaven thy *Water shall be turned into Wine,* you shall have so much felicity that your Souls cannot wish for more. The Sea is not so full of Water, as the Heart of a Glorified Saint is of Joy; there can be no more Sorrow in Heaven than there is Joy in Hell.\n\n6\\. In Heaven there is honour and dignity put upon the Saints: A Kingdom imports honour. All that come into Heaven are Kings; they have 1. a Crown, *Rev.* 2.10. *dabo tibi,* the Crown of Life; *Corona est insigne regiae potestatis.* This Crown is not lined with Thorns, but hung with Jewels; it is a never-fading Crown, 1 *Pet.* 5.4. 2. The Saints in Heaven have their Robes; they exchange their Sackcloth for white Robes, *Rev.* 7.9. *I beheld a great multitude which no man could number, clothed in white robes.* Robes signifie their Glory, White their Sanctity. And 3. They sit with Christ upon the Throne: *Rev.* 3.21. We read 1 *Kings* 6.33. the doors of the Holy of Holies were made of Palm-trees, and open Flowers covered with Gold; an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven. When all the Titles and Ensigns of Worldly honour shall lye in the dust, the Mace, the Silver Star, the Garter, then shall the Saints honour remain.\n\n7\\. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion; Heaven is *Centrum quietativum animae,* the blessed Centre where the Soul doth acquiesce and rest. In this Life we are subject to unquiet motions and fluctuations, 2 *Cor.* 7.5. 〈 in non-Latin alphabet 〉, *We are troubled on every side*; like a Ship on the Sea, having the waves beating on both sides; but in the Kingdom of Heaven there is Rest, *Heb.* 4.9. How welcome is Rest to a weary Traveller? When Death cuts asunder the string of the Body, the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom, that hive of sweetness, that bed of perfume.\n\n8\\. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory; they shall be full of Clarity and Brightness, as *Moses* Face shined, that *Israel* were not able to behold the Glory; *Exod.* 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun, saith *Chrysostome*; they shall have such a resplendency of Beauty on them, that the Angels shall fall in love with them; and no wonder, *for they shall be made like Christs glorious body; Phil.* 3.21. The Bodies of Saints glorified need no Jewels, when they shall shine like Christs Body.\n\n9\\. In the Heavenly Kingdom is Eternity; ’tis an eternal fruition, they shall never be put out of the Throne; *Rev.* 22.5. *They shall reign for ever and ever.* It is called *the everlasting kingdom,* 2 *Pet.* 1.11. and *an eternal weight of Glory,* 2 *Cor.* 4.17. The Flowers of Paradise, of which the Saints Garland is made, never wither. If there could be a cessation of Heavens Glory, or the Saints had but the least fear or suspicion of losing their Felicity, it would infinitely abate and cool their Joy; but their Kingdom is for ever, the Rivers of Paradise cannot be dryed up, *Psal.* 16.11. *At thy right hand are pleasures for evermore.* The Kingdom of Heaven was typified by the Temple which was built with Stone, covered with Cedar, over-laid with Gold, to show the fixed permanent state of Glory, that Kingdom abides for ever. Well may we pray, *Thy Kingdom come:*\n\nHaving spoken of the Kingdom of Grace, and how we may know that Kingdom is set up in our Hearts: I am next speaking of the Kingdom of Glory, or Heaven.\n\n1\\. What is meant by the Kingdom of Heaven. 2. What are the Properties of this Kingdom. 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth. 4. When this Kingdom shall be bestowed. 5. Wherein appears the Certainty and Infallibility of it. 6. Why we should pray for the coming of this Kingdom.\n\n1\\. Quest. *What is meant by the Kingdom of Heaven?*\n\n*Resp.* 1. It imports a blessed freedom from all evil. 2. It implies a glorious fruition of all good. (1.) Immediate communion with God, who is the inexhausted Sea of all Happiness. (2.) A visible beholding the glorified Body of Jesus Christ. (3.) A glorious Vision of Saints and Angels. (4.) Dignity and Honour, the Crown and white Robes. (5.) A blessed Rest.\n\nQuest. 2. *What are the Properties or Qualifications of the Kingdom of Heaven.*\n\n*Resp.* 1. The Glory of this Kingdom is solid and substantial; the *Hebrew* word for Glory, 〈 in non-Latin alphabet 〉, signifies a Weight, to show how solid and weighty the Glory of the Caelestial Kingdom is: The Glory of the worldly Kingdom is Aery and imaginary; like a blazing Comet, or Fancy: *Act.* 25.23. *Agrippa* and *Bernice* came with a great Pomp, 〈 in non-Latin alphabet 〉 with a great Fancy. *Job.* 26.7. The Earth hangs like a Ball in the Air without any thing to uphold it: The Glory of the Heavenly Kingdom is substantial, it hath twelve Foundations, *Rev.* 21.14. That which God and Angels count Glory, is true Glory.\n\n2\\. The Glory of this Kingdom is satisfying, *Psal.* 36.9. *With thee is the Fountain of Life.* How can they choose but be full, who are at the Fountain head? *Psal.* 17.15. *When I awake I shall be satisfied with thy Likeness. i. e.* When I awake in the Morning of the Resurrection, having some of the Beams of thy Glory shining in me, I shall be satisfied. *Job* 28.14. The Creature saith concerning Satisfaction, *It is not in me*: If we go for Happiness to the Creature, we go to the wrong Box; only Heavens Glory is commensurate to the vast Desires of an Immortal Soul: A Christian bathing himself in these *Rivers of Pleasure,* cries out in a Divine Extasy, I have enough: The Soul is never satisfied till it hath God for its Portion, and Heaven for its Haven; Dissatisfaction ariseth from some defect, but God is an Infinite Good, and there can be no defect in that which is Infinite.\n\n3\\. The Glory of Heavens Kingdom is pure and unmix’d; the Streams of Paradise are not muddied, *omnia clara, omnia jucunda*; there that Gold hath no alloy; no bitter ingredient in that Glory, but pure as the Honey drops from the Comb; there is a Rose grows without Prickles, the Rose of *Sharon*; there is Ease without Pain; Honour without Disgrace; Life without Death.\n\n4\\. The Glory of this Kingdom is constantly exhilarating and refreshing; there’s fulness but no surfeit. Worldly Comforts though sweet, yet in time grow stale: A Downbed pleaseth a while, but within a while we are weary and would rise. Too much Pleasure is a pain: But the Glory of Heaven doth never surfeit or nauseate; the reason is, because as there are all Rarities imaginable, so every Moment fresh Delights spring from God into the glorified Soul.\n\n5\\. The Glory of this Kingdom is distributed to every individual Saint: In an Earthly Kingdom the Crown goes but to one, a Crown will fit but one Head; but in that Kingdom above, the Crown goes to all; *Rev.* 1.6. *All Elect are Kings.* The Land is settled chiefly upon the Heir, and the rest are ill provided for: But in the Kingdom of Heaven all the Saints are Heirs; *Rom.* 8.17. *Heirs of God, and 〈 in non-Latin alphabet 〉 Co-heirs with Christ.* God hath Land enough to give to all his Heirs.\n\n6\\. Lucid and Transparent. This Kingdom of Heaven is adorned and bespangled with Light: 1 *Tim.* 6.16. Light is 〈 in non-Latin alphabet 〉 the Glory of the Creation, *Eccl.* 11.7. The Light is sweet: Hell is a dark Dungeon, *Mat.* 22.13. Fire but no Light. The Kingdom of Heaven is a *Diaphanum,* all imbroidered with Light, clear as Christal. How can there want light where Christ the Sun of Righteousness displaies his Golden Beams; *Rev.* 21.23. *The Glory of the Lord did lighten it, and the Lamb is the Light thereof.*\n\n7\\. The Glory of this Kingdom is adequate and proportionable to the desire of the Soul; In Creature-Fruitions, that which doth commend them and set them off to us is Suitableness: The Content of Marriage doth not lye either in Beauty or Portion, but the suitableness of Disposition. The Excellency of a Feast is when the Meat is suited to the Pallat: This is one ingredient in the Glory of Heaven, it exactly suits the desires of the glorified Saints; we shall not say in Heaven, *Here is a Dish I do not love*! There shall be Musick suits the Ear, the Anthems of Angels; and Food that suits with the glorified Pallat, the hidden Manna of Gods Love.\n\n8\\. The Glory of this Kingdom will be seasonable; the seasonableness of a Mercy adds to the Beauty and sweetness; it is like Apples of Gold in Pictures of Silver. After an hard Winter in this cold Climate, will it not be seasonable to have the Spring Flowers of Glory appear, and the singing of the Birds of Paradise come? When we have been wearied and even tired out in battle with sin and Satan, will not a Crown be seasonable?\n\n3\\. Quest. *Wherein the Kingdom of Heaven infinitely excels all the Kingdoms of the Earth?*\n\n*Resp.* 1. It excels in the Architect: Other Kingdoms have Men to raise their Structures, but God himself laid the first Stone in this Kingdom, *Heb.* 11.10. This Kingdom is of the greatest Antiquity; God was the first King, and Founder of it; no Angel was worthy to lay a Stone in this Building.\n\n2\\. This Heavenly Kingdom excels in Altitude; ’tis higher scituated than any Kingdom; the higher any thing is, the more excellent: The Fire being the most sublime Element is most Noble. The Kingdom of Heaven is seated above all the visible Orbs: There is first the Aery Heaven, which is the space from the Earth to the Sphere of the Moon 2. The Starry Heaven, the place where are the Planets of an higher Elevation, *Saturn, Jupiter, Mars.* 3. The *Caelum Empyraeum* the Empyraean Heaven, which *Paul* calls the third Heaven: *Vbi* Christ is, there is the Kingdom of Glory scituated. This Kingdom is so high, that no Scaling Ladders of Enemies can reach it; so high that the old Serpent can’t shoot up his fiery Darts to it. If wicked Men could build their Nests among the Stars, yet the least Believer would shortly be above them.\n\n3\\. The Kingdom of Heaven excels all other in Splendor and Riches; it is described by precious Stones, *Rev.* 21.19. What are all the Rarities of the Earth to this Kingdom? Coasts of Pearl? Rocks of Diamonds? Islands of Spices? What are the Wonders of the World to it? The *Egyptian* Pyramides? The Temple of *Diana*? The Pillar of the Sun offered to *Jupiter*? What a rich Kingdom is that where God will lay out all his cost? Those who are poor in the World, yet as soon as they come into this Kingdom, grow rich, as rich as the Angels: Other Kingdoms are inriched with Gold, this is inriched with the Deity.\n\n4\\. The Kingdom of Heaven excels all other Kingdoms in Holiness: Kingdoms on Earth are for the most part unholy; there’s a Common Shore of Luxury and Uncleanness running in them: Kingdoms are Stages for sin to be acted on; *Isa.* 28.8. *All Tables are full of Vomit*: But the Kingdom of Heaven is so holy that it will not mix with any Corruption, *Rev.* 21.27. *There shall enter into it nothing that defileth.* ’Tis so pure a Soyl, that no Serpent of Sin will breed there: There is Beauty which is not stained with Lust; and Honour which is not swelled with Pride: Holiness is the brightest Jewel of the Crown of Heaven.\n\n5\\. The kingdom of Heaven excels all other kingdoms in its pacifick Nature; ’tis *Regnum Pacis,* a kingdom of Peace. Peace is the Glory of a Kingdom; *Pax una Triumphis innumeris melior.* A Kings Crown is more adorned with the white Lilly of Peace, then when it is beset with the red Roses of a bloody War; but where shall we find an un-interrupted Peace upon Earth? Either home-bred Divisions, or Forreign Invasions; 2 *Chron.* 15.5. *There was no Peace to him that went out, or to him that came in.* But the kingdom of Heaven is a kingdom of Peace; there are no Enemiest o conflict with; all Christs Enemies shall be *under his Feet, Psal.* 110.1. The Gates of that kingdom alwaies stand open; *Rev.* 21.25. *The Gates shall not be shut at all*; to show, that there’s no fear of an assault of an Enemy; the Saints when they dye are said to enter into Peace, *Isa.* 57.2. There’s no beating of Drums, or roaring of Canons, but the Voice of Harpers harping in token of Peace: *Rev.* 14.2. *In Heaven Righteousness and Peace kiss each other.*\n\n6\\. The Kingdom of Heaven excels in Magnitude; ’tis of vast Dimensions; though the Gate of the kingdom be strait, we must pass into it through the strait Gate of Mortification; yet when once we are in it is very large; though there be an innumerable Company of Saints and Angels, yet there is room enough for them: The kingdom of Heaven may be called by the Name of that Well, *Gen.* 26.22. *Jacob called the Name of it* Rehoboth, *for he said, now the Lord hath made room for us.* Thou who art now confin’d to a small Cottage, when thou comest into the Caelestial kingdom thou shalt not be straitened for room: As every Star hath a large Orb to move in; so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven.\n\n7\\. The Kingdom of Heaven excels in Unity; all the Inhabitants agree together in Love: Love will be the Perfume and Musick of Heaven; as Love to God will be intense, so to the Saints: Perfect Love as it casts out Fear, so it casts out Envy and Discord. Those Christians who could not live quietly together on Earth, (which was the Blemish of their Profession) yet in the kingdom of Heaven the fire of Strife shall cease; there shall be no vilifying, or censuring one another, or raking into one anothers sores; but all shall be tied together with the Heart-strings of Love; there *Luther* and *Suinglius* are agreed; Satan cannot put in his Cloven Foot there to make Divisions; there shall be perfect Harmony and Concord, and not one jarring String in the Saints Musick: It were worth dying to be in that kingdom.\n\n8\\. This kingdom exceeds all Earthly in Joy and Pleasure; therefore it is called Paradise, 2 *Cor.* 12:4. for delight: There are all things to cause Pleasure; there is the Water of Life pure as Christal; there’s the Honey-comb of Gods Love dropping: ’Tis called, *entring into the Joy of our Lord, Mat.* 25.23. There are two things cause Joy;\n\n(1.) Separation from Sin: Sin creates Sorrow; but when this Viper of Sin shall be shaken off, then Joy follows; there can be no more sorrow in Heaven, then there is Joy in Hell.\n\n(2.) Perfect Union with Christ: Joy, as *Aristotle* saith, flows from Union with the Object. When our Union with Christ shall be perfect, then our Joy shall be full; If the Joy of Faith be so great, 1 *Pet* 1.8. then what will the Joy of Sight be: *Joseph* gave his Brethren Provision for the way, but the full Sacks of Corn were kept till they came at their Fathers House: God gives the Saints a Tast of Joy here, but the full Sacks are kept till they come to Heaven; not only the Organical Parts, the outward Sences, the Eye, Ear, Tast shall be filled with Joy: But the Heart of a Glorified Saint shall be filled with Joy, the Understanding, Will, and Affections are such a Triangle as none can fill but the Trinity: There must needs be infinite Joy where nothing is seen but Beauty; nothing is tasted but Love.\n\n9\\. This kingdom of Heaven excels all Earthly in self-perfection: Other kingdoms are defective, they have not all Provision within themselves, but are fain to trafick abroad to supply their wants at home; King *Solomon* did send to *Ophir* for Gold, 2 *Chron.* 8.18. But there is no defect in the kingdom of Heaven; it hath all Commodities of its own growth, *Rev* 21.7. there is the Pearl of Price, the Morning Star, the Mountains of Spices, the Bed of Love; there are those sacred Rarities wherewith God and Angels are delighted.\n\n10\\. This kingdom of Heaven excels all other in Honour and Nobility; it doth not only equal them in the Ensigns of Royalty, the Throne and white Robes; but it doth far transcend them: Other Kings are of the Blood-Royal; but they in this Heavenly kingdom are born of God: Other Kings converse with Nobles; the Saints Glorified are Fellow Commoners with Angels; they have a more Noble Crown, ’tis made of the Flowers of Paradise, and is a Crown that fadeth not away, 1 *Pet.* 5.4. they sit on a better Throne: King *Solomon*; 1 *Kings* 10.18. sat on a Throne of Ivory overlaid with Gold; but the Saints are in Heaven higher advanced; they sit with Christ upon his Throne, *Rev.* 3.21. they shall judge the Princes and great Ones of the Earth, 1 *Cor.* 6.2. This honour have all the Saints Glorified.\n\n11\\. This kingdom of Heaven excels all others in healthfulness: Death is a Worm that is ever feeding at the Root of our Gourd; kingdoms are oft Hospitals of sick persons: But the kingdom of Heaven is a most healthful Climate; Phisicians there are out of date; no Distemper there; no passing Bell, or Bill of Mortality; *Luke* 20.36. *neither can they dye any more*; in the Heavenly Climate are no ill Vapours to breed Diseases; but a sweet aromatical Smell coming from Christ; all his Garments smell of Myrrh, Aloes, and Cassia.\n\n12\\. This kingdom of Heaven excels in Duration, it abides for ever: Suppose Earthly kingdoms to be more glorious then they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphyre; yet they are corruptible and fading; *Hos.* 1.4. *I will cause the Kingdom to cease: Troy* and *Athens* now lie buried in their Ruines, *jam Seges est ubi Troja fuit.* Mortality is the Disgrace of all Earthly kingdoms; but the kingdom of Heaven hath Eternity written upon it; it is an everlasting kingdom, 2 *Pet.* 1.11. ’tis founded upon a strong Basis, Gods Omnipotency; this kingdom the Saints shall never be turned out of, or be deposed from their Throne, as some Kings have been, *viz. Hen.* VI. &c. But shall reign, 〈 in non-Latin alphabet 〉, for ever and ever, *Rev.* 22.5.\n\nHow should all this affect our Hearts? What should we mind but this kingdom of Heaven, which doth more out-shine all the kingdoms of the Earth, then the Sun out-shines the Light of a Taper?\n\n4\\. Quest. *When this Kingdom shall be bestowed?*\n\n*Resp.* This Glory in the kingdom of Heaven shall be begun at death, but not perfected till the Resurrection.\n\n1\\. The Saints shall enter upon the kingdom of Glory immediately after death, before their Bodies are buried their Souls shall be Crowned, *Phil.* 1.23. *having a desire 〈 in non-Latin alphabet 〉, to depart and be with Christ*; from this Connexion *departing* and *being with Christ,* we see clearly that there is a *subitus transitus,* speedy passage from death to Glory: No sooner is the Soul of a Believer divorced from the Body, but it presently goes to Christ, 2 *Cor.* 5.8. absent from the Body, *present with the Lord*; it were better for Believers to stay here, if immediately after death they were not with Christ in Glory; for here the Saints are daily encreasing their Grace; here they have many *praelibamina,* sweet tasts of Gods love, so that it were better to stay here if their Soul should sleep in their body, and they should not have a speedy sight of God in Glory: But this is the Consolation of Believers, they shall not stay long for their kingdom; ’tis but winking and they shall see God; it will be a blessed change to a Believer; from a Desert to a Paradise, from a bloody battle to a victorious Crown, and a sudden Change; no sooner did *Lazarus* dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory. You who now are full of bodily Diseases, scarce a well day, *Psal.* 31.10. *My Life is spent with Grief*; be of good Comfort, you may be happy before you are aware, before another Week or Month be over you may be in the kingdom of Glory, and then all tears shall be wiped away.\n\n2\\. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment; then the Bodies and Souls of Believers will be re-united; what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint! O what a welcome will the Soul give to the Body! O my dear Body thou didst oft joyn with me in Prayer, and now thou shalt joyn with me in Praise, thou wert willing to suffer with me, and now thou shalt reign with me, thou wert sown a vile Body, but now thou art made like Christs Glorious Body, we were once for a time divorc’d, but now we are married and Crowned together in a kingdom and shall mutually congratulate each others Felicity.\n\n5\\. Quest. *Wherein appears the Certainty and infallibility of this Kingdom of Glory?*\n\n*Resp.* That this blessed kingdom shall be bestowed on the Saints, is beyond all Dispute.\n\n1\\. God hath promised it, *Luke* 12.32. *It is your Fathers good pleasure to give you a Kingdom, Luke* 22.29. *I appoint unto you a Kingdom, Gr. 〈 in non-Latin alphabet 〉, I bequeath it as my last Will and Testament*: Hath God promised a kingdom, and will he not make it good? Gods promise is better then any Bond, *Tit.* 1.2. *In hope of eternal Life, which God, that cannot lye, hath promised.* The whole Earth hangs upon the Word of Gods Power; and cannot our Faith hang upon the Word of his Promise?\n\n2\\. There is a Price laid down for this kingdom; Heaven is not only a kingdom which God hath promised, but which Christ hath purchased: ’Tis called a purchased Possession, *Eph.* 1.14. Though this kingdom is given us freely, yet Christ bought it with the Price of his blood; Christs blood is an Heaven-procuring blood; *Heb.* 10.19. *Having boldness to enter into the Holiest* (i. e. into Heaven) *by the blood of Jesus. Crux Christi Clavis Paradisi,* Christs blood is the key that opens the Gates of Heaven to us; should not the Saints have this kingdom, then Christ would lose his Purchase: Christ on the Cross was in hard Travail, *Isa.* 13.11. he travailed to bring forth Salvation to the Elect; should not they possess the kingdom when they dye, Christ should lose his Travail, all his Pangs and Agonies of Soul upon the Cross should be in vain.\n\n3\\. Christ prays that the Saints may have this kingdom settled upon them, *John* 17.24. *Father I will that they also whom thou hast given me be with me where I am,* i. e. in Heaven. This is Christs Prayer that the Saints may be with him in his kingdom, and be bespangled with some of the Beams of his Glory; now if they should not go into this heavenly kingdom, then Christs Prayer would be frustrated; but that cannot be, for he is Gods Favourite, *John* 11.42. *I know thou hearest me alwaies*; and besides what Christ prays for, he hath power to give: Observe the manner of Christs Prayer, *Father, I will; Father*; there he prays as Man, *I will,* there he gives as God.\n\n4\\. The Saints must have this blessed kingdom by vertue of Christs Ascension, *John* 20.17. *I ascend to my Father, and your Father, to my God, and to your God.* Where lies the comfort of this? here it lies, Jesus Christ ascended to take Possession of heaven for all Believers as an Husband, takes up Land in another Country in the behalf of his Wife, so Christ went to take possession of heaven in the behalf of all Believers, *John* 14.2. *I go to prepare a place for you*: My Ascension is to make all things ready against your coming: I go to prepare the heavenly Mansions for you: The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long. Christ did not ascend to heaven as a private Person, but as a publick Person for the good of all Believers: his Ascension was a certain Fore-runner of the Saints ascending into heaven.\n\n5\\. The Elect must have this blessed kingdom, in regard of the previous Works of the Spirit in their hearts; they have the beginning of the kingdom of heaven in them here; Grace is heaven begun in the Soul, besides God gives them *primitias spiritus,* the first Fruits of the Spirit, *Rom.* 8.23. These First-fruits are the Comforts of the Spirit; the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive: The First-fruits of the Spirit consisting in Joy and Peace, do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God; and the Saints in this Life are said to have the earnest of the Spirit in their hearts, 2 *Cor.* 5.5. as an earnest is part of Payment, and an assurance of Payment in full to be made in due Time, So Gods Spirit in the hearts of Believers giving them his Comforts, bestows on them an earnest or tast of Glory, which doth further assure them of that full Reward which they shall have in the kingdom of heaven, 1 *Pet.* 1.8. *believing ye rejoyce,* there is the earnest of heaven; *Verse* 9. *receiving the end of your Faith, Salvation,* there is the full Payment.\n\n6\\. The Elect must have this blessed Kingdom by virtue of their *Coalition and Vnion* with Jesus Christ. They are Members of Christ, therefore they must be where their Head is. Indeed, the *Arminians* hold that a justified person may fall from Grace, and so his Union with Christ may be dissolved, and the Kingdom lost; but I would demand of them, can Christ lose a Member of his body? then he is not perfect; and if Christ may lose one Member of his Body, why not as well all by the same reason? and so he shall be an head without a Body, but be assured a Believers Union with Christ cannot be broken, and so long he cannot be hindred of the kingdom, *John* 17.12. what was said of Christs natural Body is as true of his Mistical, *John* 10.39. *A bone of him shall not be broken:* Look how every Bone and Limb of Christs natural Body was raised up out of the Grave, and carried into Heaven, So shall every Member of his Mistical Body be carried up into Glory.\n\n7\\. We read of some who have been translated into this Kingdom, *Paul* had a sight of it, for he was caught up into the third Heaven, 2 *Cor.* 12. and the converted Thief on the Cross was translated into Glory, *Luke* 23.43. *This day shalt thou be with me in Paradise.* By all that hath been said it is most evident, That Believers have a glorious Kingdom laid up for them in reversion, and that they shall go to this Kingdom when they dye: There are none doubt of the certainty of the Heavenly Kingdom, but such as doubt of the Verity of Scripture.\n\n6\\. Quest. *Why we should so earnestly pray for this Heavenly Kingdom,* Thy Kingdom come.\n\n*Resp.* 1. Because, it is a kingdom worth praying for, it exceeds the glory of all earthly kingdoms; it hath *Gates* of Pearl, *Rev.* 21.21. We have heard of a Cabinet of Pearl, but when did we hear of Gates of Pearl? In that Kingdom is the Bed of Love, the Mountains of Spices, there are the Cherubims not to keep us out, but to welcome us into the Kingdom: Heaven is a Kingdom worth praying for; there’s nothing wanting in that Kingdom which may compleat the Saints happiness; for, wherein doth Happiness consist? Is it in knowledge? We shall know as we are known: Is it in Dainty Fare? We shall be at the Marriage-Supper of the Lamb: Is it in rich Apparel? We shall be clothed in long White Robes: Is it in delicious Musick? We shall hear the Quire of Angels singing: Is it in Dominion? We shall reign as Kings, and judge Angels: Is it in Pleasure? We shall enter into the *Joy of our Lord.* Sure then this Kingdom is worth praying for, *Thy Kingdom come.* Would God give us a Vision of Heaven a while, as he did *Stephen,* who saw Heaven opened, *Act.* 7.56. We should fall into a Trance, and being a little recovered out of it, how importunately would we put up this Petition, *Thy Kingdom come.*\n\n2\\. We must pray for this kingdom of Glory, because God will not bestow this kingdom on any without Prayer; *Rom.* 2.7. *They who seek for Glory and Immortality*; and how do we seek but by Prayer? God hath promised a kingdom, and we must by Prayer put the Bond in suit; God is not so lavish as to throw away a Kingdom on them who do not ask it; and certainly if Christ himself who had merited Glory, did yet pray for it, *John* 17.5. *Now O Father Glorify me with thy own self*; How much more ought we to pray for the Excellent Glory, who have this Kingdom granted as a Charter of Gods meer Grace and Favour.\n\n3\\. We must pray that the kingdom of Glory may come, that by going into it we may make an end of sinning. I think sometimes what a blessed time it will be never to have a sinful thought more; though we must not pray, *Thy Kingdom come,* out of discontent, because we would be rid of the troubles and crosses of this Life. This was *Jonahs* fault, he would dye in a pet, because God took away his gourd, *Lord,* saith he; *take away my life too; Jonah* 4.8. But we must pray, *Thy Kingdom come,* out of an holy design that the fetters of corruption may be pulled off, and we may be as the Angels, those Virgin Spirits who never sin: This made the Church pray, *Rev.* 22.20. *Veni Domine Jesu.*\n\n4\\. Because that all Christs enemies shall be put under his feet; the Devil shall have no more power to tempt, nor wicked Men to persecute; the Antichristian-Hierarchy shall be pulled down, and *Sions* Glory shall shine as a lamp; and the *Turkish* strength shall be broken.\n\n5\\. We must pray earnestly that the kingdom of Glory may come, that we may see God *face to face,* and have an interrupted and eternal communion with him in the Empyrean Heaven. *Moses* desired but a glimpse of Gods Glory, *Exod.* 33.18. how then should we pray to see him in all his embroidered Robes of Glory, when he shall shine ten thousand times brighter than the Sun in its Meridian splendour. Here in this Life we do rather desire God than enjoy him; how earnestly therefore should we pray, *Thy Kingdom of Glory come.* The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory. And must we pray, *Thy Kingdom come*; how then are they ever like to come to Heaven who never pray for it? Though God gives some prophane persons *Daily Bread* who never pray for it, yet he will not give them a kingdom who never pray for it. God may feed them, but he will never crown them.\n\n## VSE I. Of Information\n\n1\\. *Branch,* From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms; when God bids us serve him, it is no unreasonable request, he will out of Free-Grace inthrone us in a kingdom. When we hear of Repentance, steeping our Souls in brinish tears for sin; or of Mortification, beheading our king sin, we are ready to grumble, and think this is hard and unreasonable. *But do we serve God for nought?* Is it not infinite bounty to reward us with a Kingdom? This Kingdom is as far above our thoughts, as it is beyond our deserts. No man can say without wrong to God, that he is an hard Master; though he sets us about hard work, yet he is no hard Master: God gives double pay; he gives great vails in his service, sweet Joy and Peace; and a great reward after, *an eternal weight of Glory.* God gives the Spring flowers and a Crop; he settles upon us such a Kingdom as exceeds our Faith, *Praemium quod Fide non attingitur,* Aug. *Such as mortal eye hath not seen, nor can it enter into the heart of man to conceive,* 1 *Cor.* 2.9. Alas, what an infinite difference is there between Duty enjoyned, and the Kingdom prepared? What is the shedding of a Tear to a Crown? So that Gods *commands are not grievous,* 1 *Joh.* 5.3. our service cannot be so hard as a Kingdom is sweet.\n\n2\\. *Br.* See hence the Royal Bounty of God to his Children, that he hath prepared a Kingdom for them. 〈 in non-Latin alphabet 〉, *Chrys* ▪ A Kingdom bespangled with Glory: It is infinitely above the Model we can draw of it in our Thoughts. The Painter going to draw the Picture of *Helena,* as not being able to draw her Beauty to the Life, drew her Face covered with a Vail. So when we speak of the Kingdom of Heaven, we must draw a Vail, we cannot set it forth in all its Orient Beauty and Magnificence; Gold and Pearl do but faintly shadow it out; *Rev.* 21. the Glory of this Kingdom is better felt than expressed.\n\n1\\. They who inherit this Kingdom are *amicti stolis alhis, cloathed with white robes, Rev.* 7.9. White Robes denote three things: 1. Their Dignity; the *Persians* were arayed in white, in token of honour. 2. Their Purity; the Magistrates among the *Romans* were clothed in white, *ergo* called *candidati,* to show their integrity: Thus the Queen, the Lambs Wife, is arayed in fine linnen pure and white, which is the *righteousness of the Saints, Rev.* 19.8. 3. Their Joy: White is an emblem of Joy; *Eccl.* 9.7. *Eat thy bread with joy, let thy garments be alwayes white.*\n\n2\\. The dwellers in this Kingdom have *Palms in their hands, Rev.* 7.9. in token of Victory. They are Conquerours over the World, and being Victors they now have Palm-branches.\n\n3\\. They sit upon the Throne with Christ; *Rev.* 3.21. When *Caesar* returned from conquering his Enemies, there was set for him a Chair of State in the Senate, and a Throne in the Theatre. Thus the Saints in Glory, after their Heroick Victories, shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints. ’Tis a Mercy to be Pardoned, but what is it to be Crowned? ’Tis a Mercy to be delivered from Wrath to come, but what is it to be invested into a Kingdom? *Behold, what manner of love is this!* Earthly Princes may bestow great gifts and donatives upon their Subjects, but they keep the Kingdom to themselves. Though King *Pharaoh* advanced *Joseph* to Honour, and took the Ring off his Finger and gave him, yet he would keep the Kingdom to himself, *Gen.* 41.40. but God inthrones the Saints in a Kingdom; God thinks nothing too good for his Children: We are ready to think much of a Tear, a Prayer, or to sacrifice a Sin for him, but he doth not think much to bestow a Kingdom upon us.\n\n3\\. *Br.* See hence, that Religion is no ignominious disgraceful thing. Satan labours to cast all the *odium* and reproach upon it that he can; that it is a devout Frenzy, Folly in grain; *Acts* 28.22. *As for this sect, we know that it is every where spoken against*; but wise Men measure things by the end: What is the end of a Religious Life? It ends in a Kingdom. Would a Prince regard the slightings of a few franticks when he is going to be Crowned? You who are beginners, bind their reproaches as a Crown about your Head, despise their Censures as much as their Praise; a Kingdom is a coming.\n\n4\\. *Br.* See what contrary wayes the Godly and the Wicked go at Death; the Godly go to a Kingdom, the Wicked to a Prison: The Devil is the Jaylor, and they are bound with the *chains of darkness; Jude* 6. but what are these Chains? Not Iron Chains, but worse; the Chain of Gods Decree, decreeing them to torment, and the Chain of Gods Power, whereby he binds them fast under Wrath: This is the deplorable condition of impenitent Sinners, they do not go to a Kingdom when they dye, but to a Prison. O think what horrour and despair will possess the Wicked, when they see themselves ingulphed in misery, and their condition hopeless, helpless, endless; they are in a fiery Prison, and no possibility of getting out. A Servant under the Law, who had an hard Master, yet every seventh year was a year of release when he might go free; but in Hell there is no year of release when the damned shall go free; the Fire, the Worm, the Prison are eternal. If the whole World from Earth to Heaven, were filled with grains of Sand, and once in a Thousand Years an Angel should come and fetch away one grain of Sand, how many Millions of Ages would pass before that vast heap of Sand would be quite spent; yet, if after all this time the Sinner might come out of Hell there were some hope, but this word *ever,* breaks the Heart with despair.\n\n5\\. *Br.* See then that which may make us in love with holy Duties. Every Duty Spiritually performed brings us a step nearer to the Kingdom: *Finis dat amabilitatem mediis.* He whose Heart is set on Riches counts Trading pleasant because it brings in Riches; if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom; we are going to Heaven in the way of Duty. Holy Duties increase Grace, and as Grace ripens, so Glory hastens; the Duties of Religion are irksome to Flesh and Blood, but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom. The Protestants in *France* called their Church *Paradise,* and well they might, because the Ordinances did lead them to the Paradise of God. As every Flower hath its sweetness, so would every Duty, if we could look upon it as giving us a lift nearer Heaven.\n\n6\\. *Br.* It shows us what little cause the Children of God have to envy the prosperity of the wicked; *Quis aerario, quis plenis loculis indiget,* Sen. the wicked have the *waters of a full cup wrung out to them, Psal.* 73.10. as if they had a monopoly of happiness; they have all they can desire; nay, they have *more than heart can wish; Psal.* 73.7. They steep themselves in pleasure; *Job* 21.12. *They take the timbrel, and harp, and rejoyce at the sound of the organ.* The wicked are high, when Gods People are low in the World; the Goats clamber up the Mountains of Preferment, when Christs Sheep are below in the Valley of Tears; the Wicked are clothed in Purple while the Godly are in Sackcloth; the prosperity of the wicked is a great stumbling block: This made *Averroes* deny a Providence, and made *Asaph* say, *Surely I have cleansed my heart in vain, Psal.* 73.12. but there is no cause of envy at their prosperity, if we consider two things.\n\n1\\. This is all they must have; *Luke* 16.25. *Son, remember that thou in thy life time receivedst thy good things*; thou hadst all thy Heaven here. *Luther* calls the *Turkish* Empire a bone which God casts to dogs.\n\n2\\. That God hath laid up better things for his Children, he hath prepared a Kingdom of Glory for them; they shall have the Beatifical Vision, they shall hear the Angels sing in Consort, they shall be Crowned with the Pleasures of Paradise for ever. O then envy not the flourishing prosperity of the Wicked; they go through fair way to Execution, and the Godly go through foul way to Coronation.\n\n7\\. *Br.* Is there a Kingdom of Glory a coming? Then see how happy all the Saints are at Death, they go to a Kingdom; they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory: The Godly at Death shall be installed into their Honour, and have the Crown-Royal set upon their Head. They have in the Kingdom of Heaven, the quintessence of all delights; they have the Water of Life clear as Chrystal; they have all Aromatick Perfumes; they feed not on the Dew of *Hermon,* but the Manna of Angels; they lye in Christs bosom, that bed of Spices. There is such a pleasant variety in the happiness of Heaven, that after millions of years it will be as fresh and desirable as at the first hours enjoying. In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of. The desires of the Glorified Saints are infinitely satisfied; there is nothing absent that they could wish might be enjoyed; there is nothing present that they could wish might be removed: They who are got to this kingdom would be loath to come back to the Earth again, it would be much to their loss: They would not leave the fatness and sweetness of the Olive to court the Bramble; the things which tempt us they would scorn. What are golden bags to the golden beams of the Sun of Righteousness? In the kingdom of Heaven there is Glory in its highest elevation; in that Kingdom is Knowledge without Ignorance, Holiness without Sin, Beauty without Blemish, Strength without Weakness, Light without Darkness, Riches without Poverty, Ease without Pain, Liberty without Restraint, Rest without Labour, Joy without Sorrow, Love without Hatred, Plenty without Surfeit, Honour without Disgrace, Health without Sickness, Peace without War, Contentation without Cessation. O the happiness of those that dye in the Lord, they go into this blessed kingdom; and if they are so happy when they dye, then let me make two Inferences.\n\n1\\. *Infer.* What little cause have the Saints to fear Death; are any afraid of going to a Kingdom? What is there in this World should make us desirous to stay here? Do we not see God dishonoured, and how can we bear it? Is not this World a *valley of tears,* and do we weep to leave it? Are not we in a Wilderness among fiery Serpents? And are we afraid to go from these Serpents? Our best Friend lives above; God is ever displaying the Banner of his Love in Heaven, and is there any Love like his? Are there any sweeter smiles, or softer embraces than his? What newes so welcome as leaving the World and going to a Kingdom. Christian, thy dying day will be thy wedding day, and dost thou fear it? Is a Slave afraid to be redeemed? Is a Virgin afraid to be match’d into the Crown? Death may take away a few worldly Comforts, but it gives that which is better; it takes away a Flower, and gives a Jewel; it takes away a short lease and gives land of inheritance. If the Saints possess a Kingdom when they dye they have no cause to fear Death. A Prince would not be afraid to cross the Sea though tempestuous, if he were sure to be Crowned assoon as he came at shore.\n\n2\\. *Infer.* If the Godly are so happy when they dye, they go to a Kingdom, then what little cause have we to mourn immoderately for the death of Godly Friends; shall we mourn for their preferment? Why should we shed tears immoderately for them who have all tears wiped from their eyes? Why should we be swallowed up of grief for them who are swallowed up of joy? They are gone to their Kingdom, they are not lost, but gone a little before, not perished but translated; *non amissi sed praemissi, Cyprian.* They are removed for their advantage; as if one should be removed out of a smoaky Cottage to a Pallace. *Elijah* was removed in a fiery Chariot to Heaven, shall *Elisha* weep inordinately because he enjoyes not the company of *Elijah*? Shall *Jacob* weep when he knows his Son *Joseph* is preferred, and made chief Ruler in *Egypt*? We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom: I confess when any of our Relations dye in their impenitency, there is just cause of Mourning, but not when our Friends take their flight to Glory. *David* lost two Sons, *Absalom* a wicked Son, he mourned for him bitterly; he lost the Child he had by *Bathsheba,* he mourned not when the Child was departed. St. *Ambrose* gives the reason, *David* had a good hope; nay, assurance that the Child was translated into Heaven; but he doubted of *Absalom,* he dyed in his Sins, therefore *David* wept so for him, *O Absalom, My Son, my Son*; but though we are to weep to think any of our Flesh should burn in Hell, yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom. Our Godly Friends who dye in the Lord, are in that blessed estate, and are crowned with such infinite delights, that if we could hear them speak to us out of Heaven, they would say, *Weep not for us, but weep for your selves; Luke* 23.28. We are in our Kingdom, weep not at our preferment, but *weep for your selves,* who are in a sinful sorrowful World; you are tossing on the troublesome waves, but we are got to the Haven; you are fighting with Temptations, while we are wearing a Victorious Crown. *Weep not for us, but weep for your selves.*\n\n8\\. *Branch,* See the Wisdom of the Godly, they have the Serpents eye in the Doves head, *wise virgins, Matth.* 25.2. their Wisdom appear, in their choice, they choose that which will bring them to a Kingdom; they choose Grace, and what is Grace but the seed of Glory? They choose Christ with his Cross, but this Cross leads to a Crown. *Moses chose rather to suffer affliction with the people of God, Heb.* 11.25. it was a wise rational choice, he knew if he suffered he should reign. At the day of Judgment those whom the World accounted foolish will appear to be wise, they made a prudent choice, they chose Holiness, and what is Happiness but the quintessence of Holiness? *They chose affliction with the people of God*; but through this purgatory of affliction they pass to Paradise: God will proclaim the Saints Wisdom before Men and Angels.\n\n9\\. *Br.* See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom; like that Cardinal of *France* who said, *He would lose his part in Paradise if he might keep his Cardinalship in* Paris: I may say as *Eccles.* 9.3. *Madness is in their heart. Lysimachus* for a draught of Water lost his Empire; so for a draught of sinful Pleasure these will lose Heaven. We too much resemble our Grand-Father *Adam,* who for an Apple lost Paradise; many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven. This will be an aggravation of the Sinners torment, to think how foolishly he was undone; for a flash of impure Joy he lost an eternal weight of Glory. Would it not vex one who is the Lord of a Mannor, to think he should part with his stately Inheritance for a fit of Musick? Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull’d Men, and made them lose their Souls and their happiness for *lying vanities.* If Satan could make good his brag, in giving all the Glory and Kingdoms of the World, it could not countervail the loss of the Celestial Kingdom. All the tears in Hell, are not sufficient to lament the loss of Heaven.\n\n## VSE II. Of Reproof\n\n1\\. *Branch.* It reproves such as do not at all look after this Kingdom of Glory: As if all we say about Heaven were but a Romance, they do not mind it. That they mind it not appears, because they do not labour to have the Kingdom of Grace set up in their hearts. If they have some thoughts of this Kingdom, yet it is in a dull careless manner, they serve God as if they served him not; they do not *vires exerere,* put forth their strength for the Heavenly Kingdom. How industrious were the Saints of old for this Kingdom; *Phil.* 3.13. *Reaching forth unto those things which are before:* The *Greek* word is 〈 in non-Latin alphabet 〉, *stretching out the neck*; a Metaphor from Racers that strain every limb, and reach forward to lay hold on the prize. *Luther* spent three hours a day in Prayer. *Anna the prophetess departed not from the temple, but served God with fasting and prayers night and day, Luke* 2.37. How zealous and industrious were the Martyrs to get into this Heavenly Kingdom! they wore their Fetters as Ornaments, snatched up Torments as Crowns, and embraced the Flames as chearfully as *Elijah* did the fiery Chariot, which came to fetch him to Heaven; and do not we think this Kingdom worth our labour? The great pains the Heathens took in their Olympick Races when they ran but for a Crown made of Olive intermixed with Gold, will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory. The dulness of many in seeking after Heaven is such, as if they did not believe there were such a Kingdom, or as if it would not countervail their labour, or as if they thought it were indifferent whether they obtained this Kingdom or no, which is as much as to say, whether they were saved or no, whether they were Crowned in Glory, or chained as Gally-slaves in Hell for ever.\n\n2\\. *Branch.* It reproves them who spend their sweat more in getting the World, then the Kingdom of Heaven, *Phil.* 3.19. 〈 in non-Latin alphabet 〉, who mind earthly things; the World is the great *Diana* they cry up, as if they would fetch happiness out of the earth, which God hath cursed: They labour for and Honour Riches; many are like *Korah* and *Dathan, the earth swallowed them up, Num.* 16.32. So the earth swallows up their Time and Thoughts; these, if they are not Pagans, yet they are Infidels; they do not believe there is such a kingdom; they go for Christians, yet question that great Article in their Faith, *Life Everlasting*; these, like the Serpents, lick the dust. O what is there in the World that we should so idolize it! when Christ and Heaven are not regarded; what hath Christ done for you? died for your sins; what will the World do for you? can it pacify an angry Conscience? can it procure Gods Favour? can it flee death? can it bribe your Judge? can it purchase for you a place in the kingdom of heaven? O how are Men bewitched with worldly Profits and Honours; that for these things, they will let go Paradise. It was a good prayer of St. *Bernard, Sic possideamus mundana, ut non perdamus aeterna* —Lo, let us so possess things temporal, that we do not lose things eternal.\n\n3\\. *Branch.* It reproves such who delay and put off seeking this kingdom till it be too late; like the foolish Virgins who came when the door was shut: *Mora trahit periculum.* People let the Lamp of Life blaze out, and when the Symptoms of death are upon them, and they know not what else to do, now will look up to the kingdom of Heaven: Christ bids them seek Gods kingdom first, and they will seek it last; they put off the kingdom of heaven to a Death-bed, as if it were as easie to make their Peace as to make their Will. How many have lost the Heavenly kingdom through Delays and Procrastinations. *Plutarch* reports of *Archias* the *Lacedemonian,* being among his Cups, one delivered him a Letter and desired him to read it presently, being of serious business, saith he *seria cras,* I will mind serious things to morrow, and that Night he was slain. Thou that saiest thou wilt look after the kingdom of Heaven to morrow, knowest not, but that thou maiest be in Hell before to morrow: Sometimes death comes suddenly, it strikes without giving warning: What folly is it putting off seeking the kingdom of heaven, till the day of Grace expire, till the radical moisture be spent; as if a Man should begin to run a Race when a fit of the Gout takes him.\n\n4\\. *Branch.* It reproves such as were once great Zealots in Religion, and did seem to be touch’d with a coal from Gods Altar; but since they have cool’d in their Devotion, and have left off the pursuing the Caelestial kingdom, *Hos.* 8.3. *Israel hath cast off the thing that is good*; there is no face of Religion to be seen, they have left off the House of Prayer and gone to Play houses; they have left off pursuing the Heavenly Kingdom.\n\nQuest. *Whence is this?*\n\n*Resp.* 1. For want of a *supernatural Principle of Grace:* That Branch must needs dye which hath no Root to grow upon: That which moves from a Principle of Life lasts; as the beating of the Pulse; but that which moves only from an artificial Spring; when the spring is down the motion ceaseth: The Hypocrites Religion is artificial not vital, he acts from the outward spring of Applause or Gain, and if that spring be down his motion towards Heaven ceaseth.\n\n2\\. From Unbelief, *Heb.* 3.12. *An evil heart of Vnbelief, departing from the living God. Psal.* 78.22. *They believed not in God.* Verse 41. *they turned back*—Sinners have hard thoughts of God, they think they may pray and hear, yet never the better, *Mal.* 3.14. they question whether God will give them the kingdom at last, then they turn back, and throw away Christs Colours; they distrust Gods Love, no wonder then they desert his Service; Infidelity is the Root of Apostacy.\n\n3\\. Men leave off pursuing the heavenly kingdom; it is from some secret Lust nourished in the Soul, perhaps a wanton or a covetous Lust: *Demas* for love of the world forsook his Religion, and afterwards turned Priest in an idol Temple. One of Christs own Apostles was caught with a silver Bait: Covetousness will make Men betray a good Cause, and make shipwrack of a good Conscience; if there be any Lust unmortified in the Soul, it will bring forth the bitter fruit either of Scandal or Apostacy.\n\n4\\. Men leave off pursuing the Kingdom of Heaven out of Timorousness; if they persist in Religion they may lose their Places of Profit, perhaps their Lives. The reason (saith *Aristotle*) why the Camelion turns into so many Colours, is through excessive fear. When Carnal fear prevails, it makes Men change their Religion, as fast as the Camelion doth its Colours: Many of the *Jews* who were great followers of Christ, when they saw the Swords and Staves deserted him. What *Solomon* saith of the Sluggard, is as true of the Coward, he saith, *there is a Lyon in the way, Prov.* 22.13. he sees dangers before him, he would go on in the way to the Kingdom of Heaven, but there is a Lyon in the way. This is dismal, *Heb.* 10.38. *If any Man draw back,* in *Greek* 〈 in non-Latin alphabet 〉, if he steals as a Soldier from his Colours, my Soul shall have no pleasure in him.\n\n## VSE III. Of Tryal. Let us examine whether we shall go to this Kingdom when we dye; Heaven is called a Kingdom prepared, Matth. 25\n\nQuest. *How shall we know this Kingdom is prepared for us?*\n\n*Answ* If we are prepared for this Kingdom.\n\nQuest. *How may that be known?*\n\n*Answ.* By being Heavenly persons: An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star; there is nothing of Christ or Grace in such an heart: It were a Miracle to find a Pearl in a Gold Mine; and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart: Would we go to the Kingdom of Heaven? are we heavenly?\n\n1\\. Are we heavenly in our Contemplations? do our Thoughts run upon this Kingdom? do we get sometimes upon Mount *Pisgah,* and take a Prospect of Glory? Thoughts are as Travellers; most of *Davids* Thoughts travelled Heavens Road, *Psal.* 139.17. Are our Minds heavenliz’d, *Psal.* 48.12. *walk about Sion, tell the Towers thereof, mark ye well her Bulwarks*: Do we walk into the Heavenly Mount, and see what a glorious Scituation it is? Do we tell the Towers of that Kingdom? While a Christian fixeth his Thoughts on God and Glory, he doth as it were tread upon the Borders of the Heavenly Kingdom, and he peeps within the Vail; as *Moses* who had a sight of *Canaan,* though he did not enter into it; so the heavenly Christian hath a sight of heaven, though he be not yet entred into it.\n\n2\\. Are we heavenly in our Affections? do we, 〈 in non-Latin alphabet 〉, set our Affections on the Kingdom of Heaven? *Col.* 3.2. If we are heavenly we despise all things below, in comparison of the Kingdom of God: We look upon the World but as a beautiful Prison; and we cannot be much in love with our Fetters though they are made of Gold; *our heart is in Heaven.* A Stranger may be in a Forreign Land to gather up his Debts owing him, but he desires to be in his own Kingdom and Nation; so we are here a while as in a strange Land, but our desire is chiefly after the Kingdom of Heaven, where we shall be for ever. The World is the Place of a Saints *Abode,* not of his *Delight*; is it thus with us? Do we like the Patriarks of old desire a better Country? *Heb.* 11.16. This is the temper of a true Saint, his Affections are set on the Kingdom of God; his Anchor is cast in Heaven, and he is carried thither with the Sails of Desire.\n\n3\\. Are we heavenly in our Speeches? Christ after his Resurrection did speak of the things pertaining to the Kingdom of God; *Act.* 1.3. *Are our Tongues tuned to the Language of the heavenly Canaan.* Mal. 3.16. *Then they that feared the Lord spake often to one another.* Do you in your visits season your discourses with Heaven? There are many say, they hope they shall be saved, but you shall never hear them speak of the Kingdom of Heaven; perhaps of their Wares and Drugs, or of some rich Purchase they have got, but nothing of the Kingdom. Can Men travel together in a Journey and not speak of the Place they are travelling to? are you Travelers for Heaven, and never speak a word of the Kingdom you are travelling to? Herein many discover they do not belong to Heaven, for you shall never hear a good Word come from them; *Verba sunt speculum Mentis, Bern.* The Words are the Looking-glass of the Mind, they show what the Heart is.\n\n4\\. Are we heavenly in our Trading? Is our Traffick and Merchandize in Heaven? Do we trade in the heavenly Kingdom by Faith? A Man may live in one place and trade in another, he may live in *Ireland* and trade in the *West-Indies*; so do we trade in the heavenly Kingdom? They shall never go to heaven when they dye, who do not trade in Heaven while they live. Do we send up to Heaven Vollies of Sighs and Groans? Do we send forth the Ship of Prayer thither, which fetcheth in Returns of Mercy? Is our Communion with the Father and his Son Jesus, 1 *John* 1.3. *Phil.* 3.20.\n\n5\\. Are our Lives heavenly? Do we live as if we had seen the Lord with Bodily eyes? Do we aemulate and imitate the Angels in Sanctity? Do we labour to copy out Christs Life in ours? 1 *John* 2.6. ’Twas a custom among the *Macedonians* on *Alexanders* Birth day to wear his Picture about their Necks set with Pearl and Diamond: Do we carry Christs Picture about us? and resemble him in the Heavenliness of our Conversation? If we are thus heavenly, then we shall go to the kingdom of Heaven when we dye; and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts, Affections, Conversation, if we consider,\n\n(1.) The main end why God hath given us our Souls is, that we may mind the kingdom of Heaven: Our Souls are of a Noble Extraction, they are akin to Angels, a Glass of the Trinity, as *Plato* speaks. Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects: Were such bright Stars made only to shoot into the Earth? Were these immortal Souls made only to seek after dying Comforts? Had this been only the end of our Creation, to eat and drink, and converse with Earthly Objects, worse Souls would have served us. Sensitive Souls had been good enough for us; what need our Souls be rational and divine to do only that work which a Beast may do?\n\n(2.) Great reason we should be heavenly in our Thoughts, Affections, Conversation, if we consider what a blessed kingdom Heaven is; it is beyond all Hyperbole; Earthly Kingdoms do scarce deserve the Names of Cottages compared with it. We read of an Angel coming down from heaven, who did tread with his Right Foot upon the Sea, and with his Left on the Earth, *Rev.* 10.2. Had we but once been in the heavenly kingdom, and viewed the superlative glory of it, how might we in an holy scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea: There are Rivers of Pleasure, Gates of Pearl, sparkling Crowns, white Robes, may not this make our hearts heavenly; it is an heavenly kingdom, and only such go into it as are heavenly.\n\n## VSE IV. Of Exhortation, To all in General\n\n1\\. *Branch.* If there be such a glorious Kingdom to come, believe this great Truth; *Socinians* deny it. The Rabbins say the great dispute between *Cain* and *Abel* was about the world to come, *Abel* affirmed it, *Cain* denied it; this should be engraven upon our hearts as with the point of a Diamond; there is a blessed Kingdom in reversion, *Psal.* 58.11. *Doubtless there is a Reward for the Righteous.* Let us not haesitate through unbelief; doubting of Principles is the next way to denying them: Unbelief as *Sampson,* would pull down the Pillars of Religion; be confirmed in this, there is a Kingdom of Glory to come; whosoever denies this cuts a sunder the main Article of the Creed, *Life Everlasting.*\n\n2\\. *Branch.* If there be such a blessed Kingdom of Glory to come, let us take heed least we miss of this Kingdom; let us fear least we lose Heaven by short shooting; trembling in the Body a Malady, in the Soul a Grace; this fear is not a fear of Diffidence or Distrust, such a fear as discourageth the Soul, for such a fear frights from Religion, it cuts the Sinews of Endeavour; but this holy fear least we miss of the Kingdom of Heaven, is a fear of diligence; it quickens us in the use of means, and puts us forward that we may not fail of our hope, *Heb.* 11.6. *Noah* being moved with fear prepared an Ark: Fear is a watch Bell to awaken sleepy Christians; it guards against security; it is a spur to a sluggish heart: He who fears he shall come short of his Journey rides the faster; And indeed this Exhortation to fear least we miss of this Kingdom, is most necessary, if we consider two things;\n\n*First.* There are many who have gone many steps in the way to Heaven, yet have fallen short of it; *Mark* 12.34. *Thou art not far from the Kingdom of God*; yet he was not near enough.\n\nQuest. *How many steps may a Man take in the way to the Kingdom yet miss of it?*\n\n*Resp.* 1. He may be adorned with Civility, he may be morally righteous, he may be prudent, just, temperate, he may be free from paenal Statutes; this is good, but not enough to bring a Man to Heaven.\n\n2\\. He may hang out the Flag of a glorious Profession▪ yet fall short of the Kingdom; the Scribes and Pharisees went far, they sate in *Moses* Chair, were Expounders of the Law, they pray’d, gave Alms, were strict in the observation of the Sabbath; if one had got a Thorn in his Foot, they would not pull it out on the Sabbath day, for fear of breaking the Sabbath; they were so externally devout in Gods worship, that the *Jews* thought, that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee; but the Mantle of their Profession was not lined with Sincerity; they did all for the applause of Men, therefore they missed of Heaven, *Mat.* 5.20. *Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God.*\n\n3\\. A Man may be a Frequenter of Ordinances, and yet miss of the Kingdom; ’tis a good sight to see People flock as Doves to the Windows of Gods House; ’tis good to lye in the way where Christ passeth by, yet be not offended if I say, one may be an Hearer of the word, and fall short of Glory; *Herod* heard *John Baptist* gladly, yet beheaded *John,* instead of beheading his sin: the Prohpet *Ezekiel*’s Hearers did come with as much delight to his Preaching, as one would do to a fit of Musick, *Ezek.* 33.32. *Thou art to them as a lovely Song of one that hath a pleasant Voice, and can play well on an Instrument, they hear thy Words, but they do them not.* What is it to hear ones Duty and not do it? As if a Phisician prescribe a good Receipt, but the Patient doth not take it.\n\n4\\. A Man may have some trouble for sin, and weep for it, yet miss of the Heavenly Kingdom.\n\nQuest. *Whence is this*?\n\n*Answ.* 1. A Sinners tears are forced by Gods Judgments; as water which comes out of a Still is forced by the fire. 2. Trouble for sin is transient, it is quickly over again; as some that go to Sea are Sea-sick, but when they come to Land they are well again. So Hypocrites may be Sermon-sick, but this trouble doth not last, the sick fit is soon over. 3. A Sinner weeps but goes on in sin; his sins are not drowned in his tears.\n\n5\\. A Man may have good desires yet miss of the Kingdom; *Numb.* 23.10. *O that I might dye the death of the righteous.*\n\nQuest. *Wherein do these desires come short?*\n\n*Answ.* 1. They are sluggish. A Man would have Heaven but will take no pains: As if one should say he desires water, but will not let down the bucket into the well; *Prov.* 21.25. *The desire of the slothful kills him, his hands refuse to labour.* 2. The Sinner desires Mercy but not Grace; he desires Christ as a Saviour, but not as he is the *Holy One*; he desires Christ only as a bridge to lead him over to Heaven. Such desires as these may be found among the damned.\n\n6\\. A Man may forsake his Sins, Oaths, Drunkenness, Uncleanness, yet come short of the Kingdom.\n\nQuest. *Whence is this?*\n\n*Answ.* 1. He may forsake gross sins, yet he hath no reluctancy against heart sins, Pride, Unbelief, and the first risings of Malice and Concupiscence. Though he dams up the Stream, yet he lets alone the Fountain; though he lop and prune the Branches, yet he doth not strike at the Root of it. 2. Though he leaves Sin (for fear of Hell, or because it brings shame and penury) yet he still loves Sin; as if a Snake should cast her Coat, yet keep her Poyson; *Hos.* 4.8. *They set their heart on their iniquity.* 3. ’Tis but a partial forsaking of Sin; though he leave one Sin he lives in some other. *Herod* reformed very much, *Mark* 6.20. 〈 in non-Latin alphabet 〉, *He did many things,* but he lived in Incest. Some leave Drunkenness and live in Covetousness; they forbear Swearing and live in Slandering. It is but a partial reformation, and so they miss of the Kingdom of Glory. Thus you see there are some who have gone many steps in the way to Heaven, yet have come short. Some have gone so far in Profession that they have been confident their estate hath been good, and they should go to the Kingdom of Heaven, yet have missed it: *Luke* 13.25. *When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without and to knock, saying, Lord, Lord, open to us.* How confident were these of Salvation, they did not *beseech* but *knock,* as if they did not doubt to be let into Heaven; yet to these Christ saith, *I know you not whence you are: Depart from me ye workers of iniquity:* Therefore fear and tremble least any of us miss of this Kingdom of Heaven.\n\n*Secondly,* This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom. All the tears of Hell are not sufficient to lament the loss of Heaven! They who lose the Heavenly Kingdom, lose Gods sweet Presence, the ravishing viewes and smiles of Gods Glorious Face. Gods Presence is the Diamond in the Ring of Glory; *Psal.* 16.11. *In his presence is fulness of joy.* If God be the Fountain of all Bliss, then to be separated from him is the Fountain of all Misery. They who lose the Heavenly Kingdom lose the Society of Angels, and what sweeter Musick than to hear them praise God in Consort, they lose all their Treasure, their white Robes, their sparkling Crowns; they lose their hopes, *Job* 8.14. *Whose hope shall be cut off.* Their hope is not an Anchor but a Spiders Web: If hope deferred makes the heart sick, *Prov.* 13.12. what then is hope disappointed? They lose the end of their being. Why were they Created but to be enthroned in Glory? Now to lose this is to lose the end of their being: As if an Angel should be turned to a worm. There are many aggravations of the loss of this Heavenly Kingdom.\n\n1\\. The eyes of the Wicked shall be opened to see their loss; now they care not for the loss of Gods Favour because they know not the worth of it. A Man that loseth a rich Diamond and took it but for an ordinary Stone, is not much troubled at the loss of it; but when he comes to know what a Jewel he lost, then he laments. He whose Heart would never break at the sight of his sins, shall now break at the sight of his loss. *Phinehas* his Daughter, when she heard the Ark was lost, cryed out, *The Glory is departed*; 1 *Sam.* 4.21. When the Sinner sees what he hath lost, he hath lost the Beatifical Vision, he hath lost the Kingdom of Heaven; now he will cry out in horrour and despair, *The Glory, the everlasting Glory is departed.*\n\n2\\. A second aggravation of the loss of this Kingdom will be, that Sinners shall be upbraided by their own Conscience: This is the *worm that never dyes, Mark* 9.44. *viz.* a self-accusing Mind. When Sinners shall consider they were in a fair way to the Kingdom; they had a possibility of Salvation; though the door of Heaven were strait, yet it was open; they had the means of Grace; the jubilee of the Gospel was proclaimed in their ears; God called but they refused; Jesus Christ offered them a plaister of his own Blood to heal them, but they trampled it under foot; the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven, but they repulsed the Spirit, and sent away this Dove, and now they have, through their own folly and wilfulness, lost the Kingdom of Heaven: This self-accusing Conscience will be terrible, like a venomous Worm gnawing at the Heart.\n\n3\\. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom; the happiness of the Blessed will be an eye-sore; *Luke* 13.28. *There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the kingdom of God, and you your selves thrust out.* When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom, and shine with Robes of Glory, and they themselves miss of the Kingdom, this will be a dagger at the heart, and make them gnash their teeth for envy.\n\n4\\. A fourth aggravation is, this loss of the Kingdom of Heaven is accompanied with the punishment of Sense. He who leaps short of the Bank falls into the River; such as come short of Heaven fall into the River of Fire and Brimstone; *Psal* 9.17. *The wicked shall be turned into hell*: And how dreadful is that? If when but a spark of Gods Anger lights into the Conscience here, it is so torturing, what will it be to have mountains of Gods Wrath thrown upon the Soul? *Psal.* 90.11. *Who knoweth the power of thy anger?* The Angel never poured out his Vial but some woe followed; *Rev.* 16.3. when the bitter Vials of Gods Wrath are poured out, Damnation follows. *Dives* cryes out, *O I am tormented in this flame; Luke* 16.24. In Hell there’s not a drop of Mercy. There was no Oyl or Frankincense used in the Sacrifice of Jealousie, *Numb.* 5.15. in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned, nor Incense of Prayer to appease Gods Wrath.\n\n5\\. A fifth aggravation of the loss of this Kingdom will be, to consider on what easie and reasonable terms Men might have had this Kingdom. If indeed God had commanded impossibles, to have satisfied his Justice in their own Persons, it had been another matter, but what God did demand was reasonable, only to do that which was for their good, to accept of Christ for their Lord and Husband, only to part with that which would damn them, if they kept their Sins; these were the fair terms on which they might have enjoyed the Heavenly Kingdom: Now to lose Heaven, which might have been had upon such easie terms, will be a cutting aggravation; it will rend a Sinners Heart with rage and grief, to think how easily he might have prevented the loss of the Heavenly Kingdom.\n\n6\\. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom; they were *felo de se.* What pains did they take to resist the Spirit, to stifle Conscience, they sinned while they were out of breath; *Jer.* 9.5. *They weary themselves to commit iniquity.* What difficulties did Men go through, what did they endure for their Sins, how much shame and pain, how sick was the Drunkard with his cups, how sore in his Body was the Adulterer, and what marks of his sin did he carry about him? What dangers did Men adventure upon for their Lusts, they adventured Gods Wrath, and adventured the Laws of the Land. O how will this aggravate the loss of Heaven, how will this make Men curse themselves, to think how much pains they were at to lose happiness. How will this sting Mens Consciences to think, had they taken but as much pains for Heaven as they did for Hell they had not lost it.\n\n7\\. Aggravation of the loss of this Kingdom, it will be an eternal irreparable loss; Heaven once lost can never be recovered. Worldly losses may be made up again; if a Man lose his Health he may have it repaired by Physick, if a Man be driven out of his Kingdom he may be restored to it again; as King *Nebuchadnezzar* was, *Dan.* 4.36. *My honour returned to me, and I was established in my Kingdom.* King *Henry* VI. was deposed from his Throne, yet restored again to it, but they who once lose Heaven can never be restored to it again: After millions of years they are as far from obtaining Glory as at first. Thus you see how needful this Exhortation is, that we should fear least we fall short of this Kingdom of Heaven.\n\nQuest▪ *What shall we do that we may not miss of this Kingdom of Glory?*\n\n*Resp.* 1. Take heed of those things which will make you miss of Heaven. 1. Take heed of Spiritual Sloath. Many Christians are settled upon their lees, they are loath to put themselves to too much pains. It is said of *Israel, They despised the pleasant land: Psal.* 106.24. *Canaan* was a Paradise of Delight, a Type of Heaven; I, but some of the *Jews* thought it would cost them a great deal of trouble and hazard in the getting, and they would rather go without it; *They despised the pleasant land.* I have read of certain *Spaniards* that live where there is great store of Fish, yet are so lazy that they will not be at the pains to catch them, but buy of their Neighbours; such a sinful sloath is upon the most, that though the Kingdom of Heaven be offered to them, yet they will not put themselves to any labour for it. They have some faint velleities and desires, O that I had this Kingdom; like a Man that wisheth for Venison but will not hunt for it; *Prov.* 13.4. *The soul of the sluggard wisheth and hath nothing.* Men could be content to have the Kingdom of Heaven, if it would drop as a ripe Fig into their mouth, but they are loath to fight for it. O take heed of Spiritual Sloath; God never made Heaven to be an hive for drones. We cannot have the World without labour, and do we think to have the Kingdom of Heaven? Heathens will rise up in Judgment against many Christians, what pains did they take in their Olympick Races, when they ran but for a Crown of Olive or Myrtle intermixed with Gold, and do we stand still when we are running for a Kingdom? *Prov.* 19.15. *Sloathfulness casts into a deep sleep.* Sloath is the Souls sleep. *Adam* lost his Rib when he was asleep. Many a Man loseth the Kingdom of Heaven when he is in this deep sleep of sloath.\n\n2\\. Take heed of Unbelief. Unbelief kept *Israel* out of *Canaan; Heb.* 3.19. *So we see they could not enter in because of unbelief*; and it keeps many out of Heaven. Unbelief is an enemy to Salvation, ’tis a damning sin, it whispers thus, to what purpose is all this pains for the Heavenly Kingdom, I had as good sit still, I may come near to Heaven, yet come short of Heaven; *Jer.* 18.12. *And they said, there is no hope.* Unbelief destroyes hope, and if you once cut this sinew, a Christian goes but lamely in Religion if he goes at all. Unbelief raiseth jealous thoughts of God, it represents him as a severe Judge, this discourageth many a Soul and takes it off from Duty. Beware of unbelief, believe the Promises; *Lam.* 3.25. *God is good to the Soul that seeks him*; seek him earnestly and he will open both his Heart and Heaven to you. *Deus volentibus non deest*; do what you are able and God will help you. While you spread the sails of your endeavour Gods Spirit will blow upon these sails, and carry you swiftly to the Kingdom of Glory.\n\n3\\. If you would not miss of the Heavenly Kingdom take heed of mistake, imagining the way to the Kingdom of Heaven to be easier than it is; ’tis but a sigh, or Lord have Mercy. There’s no going to Heaven *per saltum,* one cannot leap out of *Dalilahs* lap into *Abrahams* bosom. The Sinner is *dead in trespasses, Eph.* 2.1. is it easie for a dead Man to restore himself to life? Is Regeneration easie? Are there no pangs in the new birth? Doth not the Scripture call Christianity a *warfare* and a *race*? And do you fancy this easie? The way to the Kingdom is not easie, but the mistake about the way is easie.\n\n4\\. If you would not miss of the Heavenly Kingdom, take heed of delayes and procrastinations. *Mora trahit periculum.* It is an usual delusion, I will mind the Kingdom of Heaven but not yet; when I have gotten an Estate, and am grown old, then I will look after Heaven, and on a sudden Death surprizeth Men, and they fall short of Heaven. Delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man. Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late. *Caesar* deferring to read a Letter put into his hand was killed in the Senate-house. Consider how short your Life is; ’tis a Taper soon blown out. *Animantis cujusque vita in fuga est*; The Body is like a Vessel tun’d with breath, Sickness broacheth it, Death draws it out; delay not the business of Salvation a day longer; sometimes Death strikes and gives no warning.\n\n5\\. If you would not come short of the Kingdom of Heaven, take heed of prejudice. Many take a prejudice at Religion, and on this Rock dash their Souls; they are prejudiced at Christs Person, his Truths, his Followers, his Wayes.\n\n(1.) They are prejudiced at his Person; *Matth.* 13.57. *And they were offended in him*; what is there in Christ that Men should be offended at him? He is the *pearl of price, Matth.* 13.46. are Men offended at Pearls and Diamonds? Christ is the wonder of Beauty, *Psal.* 45.2. *Fairer than the children of men*; is there any thing in Beauty to offend? Christ is a mirrour of Mercy, *Heb.* 2.17. why should Mercy offend any? Christ is a Redeemer, why should a captive slave be offended at him who comes with a summe of Money to ransom him? The prejudice Men take at Christ is from the inbred pravity of their hearts. The eye that is sore cannot endure the light of the Sun; the fault is not in the Sun, but in the sore eye. There are two things in Christ Men are prejudiced at. 1. His Means. The *Jewes* expected a Monarch for their Messiah; but Christ came not with outward Pomp and Splendor; *His Kingdom was not of this World*: The Stars which are seated in the lightest Orbs are least seen; Christ who was the bright Morning Star was not much seen, his Divinity was hid in the dark Lanthorne of his humanity; all who saw the Man did not see the Messiah; this the Jews stumbled at, the Means of his Person. 2. Men are prejudiced at Christs strictness; they look upon Christ as austere, and his Lawes too severe, *Psal.* 2.3. *Let us break their bands, and cast away their cords from us.* Though to a Saint Christs Laws are no more burdensome than Wings are to a Bird; yet to the Wicked Christs Laws are a yoke, and they love not to come under restraint; hence it is they hate Christ. Though they pretend to love him as a Saviour, yet they hate him as he is the holy One.\n\n(2.) Men are prejudiced at the Truths of Christ. 1. Self-denyal. A man must deny his Righteousness, *Phil.* 3.9. his Duties and Moralities: he would graft the hope of Salvation upon the stock of his own Righteousness. 2. He must deny his Unrighteousness. The Scripture seals no patents to Sin, it teacheth us to *deny all ungodliness and worldly lusts, Tit.* 2.11. We must divorce those Sins which bring in Pleasure and Profit. 3. Forgiving of injuries, *Mark* 11.25. These Truths Men are prejudiced at; they can rather want forgiveness from God than they can forgive others.\n\n(3.) Men are prejudiced at the Followers of Christ. 1. Their paucity; there are but few (in comparison) that embrace Christ; but why should this offend? Men are not offended at Pearls and precious Stones, because they are but few. 2. Their Poverty; many that wear Christs livery are low in the World; but why should this give offence? (1.) Christ hath better things than these to bestow upon his Followers; the holy Anointing, the white Stones, the hidden Manna, the Crown of Glory. (2.) All Christs Followers are not humbled with Poverty; *Abraham* was rich in Gold and Silver as well as rich in Faith: Though not many Noble are called, yet some Noble; *Acts* 17.12. *Honourable women which were Greeks believed; Constantine* and *Theodosius* were Godly Emperours; so that this stumbling block is removed. 3. Their Scandals. Some of Christs Followers under a mask of Piety commit sin, this begets a prejudice against Religion; but doth Christ or his Gospel teach any such thing? The Rules he prescribes are holy: Why should the Master be thought the worse of because some of his Servants prove bad.\n\n(4.) Men are prejudiced at the Wayes of Christ; they expose them to Sufferings; *Matth.* 16.24. *Let him take up his cross and follow me*; many stumble at the Cross. There are as *Tertullian, delicatuli,* silken Christians, who love their ease; they will follow Christ to Mount *Olivet* to see him transfigured, but not to Mount *Golgotha* to suffer with him. But alas, what is Affliction to the Glory that follows: The weight of Glory makes Affliction light; *Adimant Caput non Coronam.* O take heed of prejudice, this hath been a stumbling stone in Mens way to Heaven, and hath made them fall short of the Kingdom.\n\n6\\. If you would not miss of the Kingdom of Heaven take heed of Presumption. Men presume all is well, and take it as a principle not to be disputed that they shall go to Heaven. The Devil hath given them Opium to cast them into a deep sleep of security. The presumptuous Sinner is like the Leviathan, *made without fear*: He lives as bad as the worst, yet hopes he shall be saved as well as the best; *He blesseth himself, and saith he shall have peace though he goes on in sin; Deut.* 29.19. As if a Man should drink Poyson yet not fear but he should have his health. But whence doth this presumptuous hope arise? Surely from a conceit that God is made up all of Mercy. ’Tis true God is merciful, but withal he is just too; *Exod.* 34.6, 7. *Keeping mercy for thousands, and that will by no means clear the guilty.* If a King did proclaim that only those should be pardoned who came in and submitted, should any still persisting in Rebellion claim the benefit of that Pardon? Dost thou hope for Mercy who wilt not lay down thy Weapons, but stand out in Rebellion against Heaven? None might touch the Ark but the Priests; none may touch this Ark of Gods Mercy, but holy, consecrated Persons. Presumption is *heluo Animarum,* the great devourer of Souls. A thousand have missed of Heaven by putting on the broad spectacles of Presumption.\n\n7\\. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh; soft pleasures harden the heart. Many people cannot endure a serious Thought, but are for Comedies and Romances, they play away their Salvation. *Homines capiuntur voluptate ut pisces hamo,* Cicero. Pleasure is the sugred bait Men bite at, but there is an hook under; *Job* 21.12. *They take the timbrel and harp, and rejoyce at the sound of the organ:* And a parallel Scripture, *Amos* 6.4. *That lye upon beds of ivory, that chant to the sound of the viol, that drink wine in bowls, and anoint themselves with the chief oyntments.* The pleasures of the World do keep many from the pleasures of Paradise▪ What a shame is it that the Soul, that princely thing which swayes the sceptre of Reason, and is akin to Angels, should be enslaved to sinful pleasure. *Beard* in his *Theatre,* speaks of one who had a Room richly hung with fair Pictures, he had most delicious Musick, he had the rarest Beauties, he had all the Candies and curious Preserves of the Confectioner, thus did he gratifie his Senses with Pleasure, and swore he would live one week like a God, though he were sure to be damned in Hell the next day. *Diodorus Siculus* observes, that the Dogs of *Sicily* while they are hunting among the sweet Flowers lose the scent of the Hare; so many while they are hunting after the sweet pleasures of the World lose the Kingdom of Heaven. ’Tis, saith *Theophylact,* one of the worst sights to see a Sinner go laughing to Heaven.\n\n8 If you would not fall short of the Kingdom of Heaven, take heed of Worldlimindedness; a covetous Spirit is a dunghil Spirit, it choaks good Affections, as the earth puts out the fire. The World hindred the young Man from following Christ, *abiit tristis,* he went away sorrowful, *Luke* 18.23. which extorted those words from our Saviour, *Verse* 24. *How hardly shall they that have Riches enter into the Kingdom of God? Divitiae saeculi sunt laquei Diaboli,* Bern. Riches are golden Snares. If a Man were to climb up a steepy Rock, and had Weights tied to his Legs, it would hinder him from his ascent: Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven; *Exod.* 14.3. *They are entangled in the Land, the Wilderness hath shut them in.* So it may be said of many, they are entangled in earthly Affairs, the World hath shut them in: The World is no Friend to Grace; the more the Child sucks the weaker the Nurse is; and the more the World sucks and draws from us, the weaker our Grace is, 1 *John* 2.15. *Love not the world.* Had a Man a Monopoly of all the wealth of the World, were he able to empty the Western Parts of Gold, and the Eastern of Spices; could he heap up Riches to the Starry heaven, yet his heart would not be filled: Covetousness is a dry dropsy: *Joshua* who could stop the course of the Sun, could not stop *Achan* in his covetous pursuit of the Wedge of Gold: he whose heart is lockt up in his Chest, will be lockt out of heaven: Some Ships that have escaped the Rocks, have been cast away upon the Sands: Many who have escaped gross Sins, have been cast away upon the Worlds Golden Sands.\n\n9\\. If you would not come short of the Kingdom of heaven, take heed of indulging any sin; one Mill-stone will drown as well as more; and one sin lived in will damn as well as more: *Vbi regnat peccatum non potest regnare Dei regnum,* Hierom. If any one sin reign, it will keep you from reigning in the kingdom of heaven; especially keep from sins of Presumption, which wast Conscience, *vastare Conscientiam,* Tertul. and the Sin of your natural Constitution, the *peccatum in delitiis,* Aug. the darling Sin, *Psal.* 18.23. *I have kept my self from mine iniquity.* That Sin which my heart would soonest decoy and flatter me into; as in the Hive there is one Master-Bee, so in the heart one Master-sin: O take heed of this!\n\nQuest. *How may this sin be known?*\n\n*A.* 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at, that is the bosom sin; *Herod* could not brook to have his Incest medled with, that was a *noli me tangere:* Men can be content to have other sins declaimed against, but if a Minister put his Finger upon the sore, and toucheth upon one special sin, then *igne micant oculi,* they are enraged and spit the Venome of Malice.\n\n2\\. That sin which a Mans heart runs out most to, and he is most easily captivated by, that is the *Dalilah* in the Bosom: One Man is overcome with wantonness, another by worldliness; ’tis a sad thing a Man should be so bewitched by a beloved sin, that if it ask him to part with not only half the kingdom, but the whole Kingdom of heaven, he must part with it to gratify that Lust.\n\n3\\. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress, that is the sin he hath allowed himself in, and is his complexion sin: When *Joseph*’s Brethren were distressed their sin in selling their Brother came into their Remembrance, *Gen.* 42.21. *We were verily guilty concerning our Brother, &c.* So when a Man is upon his sick-bed, and Conscience shall say, thou hast been guilty of such a sin, the sin of slandring, or uncleanness, Conscience reads a Man a sad Lecture, it affrights him most for one sin, that is the Complection sin.\n\n4\\. That sin which a Man is loathest to part with, that is the endeared sin: *Jacob* could of all his Sons most hardly part with *Benjamin, Gen.* 42.36. *Will ye take Benjamin away?* So saith the Sinner, this and that Sin I have left, but must *Benjamin* go too? must I part with this delightful sin? that goes to the heart; as it is with a castle that hath several Forts about it, the first and second Fort are yeilded, but when it comes to the main Castle the Governour will rather fight and dye then yeild that: So a Man may suffer some of his Sins to be demolished, but when it comes to one, that is like the taking of the Castle, he will never yeild to part with that; surely that is the Master-sin; take heed especially of this sin; the strength of sin lies in the beloved sin: This is like an humour striking to the heart which brings Death. I have read of a Monarch, that being pursued by the Enemy, he threw away the Crown of Gold on his head, that he might run the faster▪ So that sin which thou didst wear as a Crown of Gold, throw it away that thou maiest run the faster to the Kingdom of heaven: O if you would not lose Glory, mortify the beloved sin, set it as *Vriah* in the Fore-front of the battle to be slain; by plucking out this right eye, you will see the better to go to heaven.\n\n10\\. If you would not fall short of the kingdom of heaven, take heed of inordinate Pashion; many a Ship hath been lost in a storm; and many a Soul hath been lost in a storm of unruly Passions: Every Member of the Body is infected with sin; as every Branch of Wormwood is bitter; but the Tongue is full of deadly poyson, *Jam.* 3.8. Some care not what they say in their Passion, they will censure, slander, wish evil to others; how can Christ be in the heart when the Devil hath taken possession of the tongue? Passion disturbs reason, it is *brevis insania,* a short Frenzy; *Jonah* in a Passion flies out against God, *Jonah* 4.9. *I do well to be angry to the death.* What to be angry with God, and to justify it? I do well to be angry, the Man was not well in his Wits; Passion unfits for Prayer, 1 *Tim.* 2.8. *I will therefore that Men pray lifting up holy hands without Wrath* He that prays in wrath may lift up his hands in Prayer, but he doth not lift up holy hands. Water when it is hot soon boils over; so when the heart is heated with Anger it soon boils over in fiery passionate Speeches. Some curse others in their Passion: They whose tongues are set on fire, let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom, beware of giving way to your unbridled Passions; some say words are but wind, but they are such a wind as may blow them to Hell.\n\n11\\. If you would not fall short of the heavenly kingdom, beware of too much indulging the sensual Appetite, *Rom.* 13.14. *Make not Provision for the flesh*; the *Greek* Word 〈 in non-Latin alphabet 〉, to make Provision, signifies to be Caterers for the flesh, *Phil.* 3.19. *Whose God is their Belly.* The Throat is a slippery place; *Judas* received the Devil in the Sop; and often the Devil slides down in the Liquor: Excess in Meat and Drink clouds the Mind, choakes good Affections, provokes Lust; many a Man digs his own Grave with his Teeth; the Heathen could say, *magnus sum & ad mojora natus quam ut sim corporis mei mancipium, Sen.* He was higher born then to be a slave to his Body: To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife: Take such a proportion of food as may recruit Nature not surfeit it: Excess in things lawful hath lost many the kingdom of heaven. A Bee may suck a little honey from the leaf, but put it in a Barrel of honey and it is drowned; to suck temperately from the Creature God allows, but excess ingulphs Men in Perdition.\n\n12\\. If you would not fall short of the Kingdom of Heaven, take heed of injustice in your dealings; defrauding lies in two things, First, mixing Commodities; as if one mix bad Wheat with good, and sell it for pure Wheat, this is to defraud, *Isa.* 1.22. *Thy Wine is mixed with Water.* Second, Giving scant Measure, *Amos* 5.8. Making the *Ephah* small; *Ephah* was a Measure which the *Jews* used in selling; they made the *Ephah* small, they scarce gave measure; I wish this be not the sin of many, *Hos.* 12.7. *He is a Merchant, the Ballances of deceit are in his hand.* Can they be holy which are not just? *Mic.* 6.11. *Shall I count them pure with the wicked Balances?* Is his heart sincere who hath false Weights? This hath made many they could not reach heaven, because of their over reaching.\n\n13\\. If you would not miss of the Kingdom of Heaven, take heed of evil Company; there is a necessary Commerce with Men in buying and selling, else, as the Apostle saith, *We must go out of the World,* 1 *Cor.* 5.10. But do not voluntarily choose the Company of the wicked; 1 *Cor.* 5.11. *I have written to you not to keep Company.* Do not incorporate into the Society of the wicked, or be too much familiar with them: The wicked are 〈 in non-Latin alphabet 〉, God haters; and 2 *Chron.* 19.2. *Shouldst thou joyn with them that hate the Lord?* A Christian is bound by vertue of his *Oath of Allegiance* to God in *Baptism,* not to have intimate converse with such as are Gods sworn Enemies; ’tis a thing of bad report: What doth Christs Dove among Birds of Prey? What do Virgins among Harlots? The Company of the wicked is very defiling, ’tis like going among them that have the Plague; *Prov.* 6.27. *He that toucheth Pitch shall be defiled. Psal.* 106 35. *They were mingled among the heathen and learned their Works.* If you mingle bright Armour with rusty, the bright Armour will not brighten the rusty, but the rusty Armour will spoil the bright. Such as have had religious Education, and have some inclinations to good, yet by mixing among the wicked they will be apt to receive hurt; the bad will sooner corrupt the good, then the good will convert the bad; *Pharaoh* learned *Joseph* to swear, but *Joseph* did not learn *Pharaoh* to pray. There is a strange attractive power in ill company to corrupt and poison the best dispositions; they damp good Affections: Throw a Fire-ball into the Snow and it is soon quenched. Among the wicked you lose your heat of zealous affections; by holding familiar correspondence with the wicked one shall hear them disswading him from strict Godliness, that it will debar him of his Liberty and Pleasure, *Act.* 28.2. *This Sect is every where spoken against.* Hereupon he who before did look towards Heaven, begins to be discouraged, and gradually declines from goodness.\n\n(1.) There steals upon him a dislike of his former religious course of Life; that he was righteous over-much; stricter then needed.\n\n(2.) There is instilled into his Heart a secret delight of evil; he begins to like foolish scurrilous discourse; he can hear Religion spoken against and be silent, nay, well pleased; he loves Vanity, and makes a sport of sin.\n\n(3.) He is by degrees so Matamorphosed and made like the Company he converseth with, that he now grows into a disgust and hatred of his former sober ways; he is ill-affected towards good Men; he is transformed into scoffing *Ishmael,* a breathing devil; and becomes at last as much the Child of Hell, as any of that graceless damned Crew he conversed with; and what is the end of all? a blot in the Name, a Moth in the Estate, a Worm in the Conscience. O if you would not miss of the kingdom of Heaven beware of evil Company: Bad Company is the Bane and Poison of the Youth of this Age: Such as were once soberly inclined, yet by coming among the Prophane they grow familiar, till at last they keep one another Company in Hell.\n\n14\\. If you would not miss of the Kingdom of Heaven take heed of parlying with the Fleshy part; the Flesh is a Bosom Traitor. When an Enemy is gotten within the Walls of a Castle, it is in great danger to be taken. The Flesh is an Enemy within; the Flesh is a bad Counsellour; the Flesh saith there is a Lion in the Way; it discourageth from a religious strictness; the Flesh saith as *Peter* did to Christ, *Spare thy self*; the Flesh saith as *Judas, What needs all this wast*? what needs this praying? why do you wast your strength and Spirits in Religion? What needs all this wast? the Flesh cries out for ease and pleasure. How many by consulting with the Flesh have lost the Kingdom of Heaven!\n\n15\\. If you would not fall short of Heaven take heed of Carnal Relations: Our Carnal Friends are often Bars and Blocks in our way to Heaven; they will say Religion is preciseness and singularity: a Wife in the bosom may be a Tempter; *Job*’s Wife was so, *Job* 2.9. *Dost thou still retain thy Integrity? curse God and dye.* What still pray? What dost thou get by serving God? *Job* where are thy Earnings? what canst thou show thou hast had in Gods Service, but Boyles and Ulcers? and dost thou still retain thy integrity? throw off Gods Livery, renounce Religion. Here was a tentation handed over to him by his Wife: The Woman was made of the Rib, the Devil turned this Rib into an Arrow, and would have shot *Job* to the heart, but his Faith quenched this fiery Dart. Beware of Carnal Relations: We read, that some of Christs kindred laid hold on him, and would have hindred him when he was going to Preach, *Mark* 3.21. *They said he is beside himself.* Our kindred sometimes would stand in our way to Heaven, and judging all zeal rashness would hinder us from being saved: Such Carnal Relations *Spira* had, for advising with them whether he should remain constant in his Orthodox Opinion, they perswaded him to recant and so abjuring his former Faith he fell into horrour and dispondency of Mind. *Galeacius* Marquess of *Vico* found his Carnal Relations a great Block in his way, and what ado had he to break through their Tentations? Take heed of a snare in your Bosom: ’Tis a brave saying of *Jerom, Si Mater mihi ubera ostendat, &c.* If my Parent should perswade me to deny Christ, if my Mother should show me her breast that gave me suck, if my Wife should go to charm me with her Embraces, I would forsake all and fly to Christ.\n\n16\\. If you would not fall short of the Kingdom of Heaven, take heed of falling off; beware of Apostacy; he misseth of the Prize who doth not hold out in the Race; he who makes shipwrack of the Faith cannot come to the haven of Glory. We live in the fall of the Leaf; Men fall from that goodness they seemed to have; some are turned to Error, others to Vice; some to drinking and dicing, others to whoring; the very Mantle of their Profession is fallen off: ’Tis dreadful for Men to fall off from hopeful beginnings: The Apostate saith *Tertullian* seems to put God and Satan in the Ballance, and having weighed both their Services, prefers the Devils Service and proclaims him to be the best Master, in which respect, the Apostate is said to put Christ to open shame, *Heb.* 6.6. This is sad at last, *Heb.* 10.38. If you would not miss of Glory take heed of Apostacy, those who fall away must needs fall short of the Kingdom.\n\n1\\. If we would not come short of this Heavenly Kingdom, let us be much in the exercise of Self-denyal; *Matth.* 16.24. *If any man will come after me, let him deny himself.* He who would go to Heaven must deny self-righteousness, *Cavendum est a propria justitia; Phil.* 3.9. *That I may be found in him not having my own righteousness.* The Spider weaves a web out of her own Bowels; an Hypocrite would spin a web of Salvation out of his own Righteousness: We must deny our Civility in point of Justification. Civility is a good staff to walk with among Men, but it is a bad ladder to climb up to Heaven. We must deny our holy things in point of Justification. Alas, how are our Duties checkered with Sin. Put Gold in the fire and there comes out dross; our most golden services are mixed with unbelief. Deny self-righteousness; use Duty but trust to Christ. *Noahs* Dove made use of her wings to fly, but trusted to the Ark for safety. Let Duties have your diligence but not your confidence. Self-denyal is *via ad regnum*; there is no getting into Heaven but through this strait gate of self-denyal.\n\n2\\. The second means for the obtaining of the Kingdom is serious Consideration: Most Men fall short of Heaven for want of Consideration.\n\n1\\. *Consideration.* We should often consider what a Kingdom Heaven is. ’Tis called *Regnum paratum, a Kingdom prepared, Matth.* 25.34. which implyes something that is rare and excellent. God hath prepared in his Kingdom, *such things as eye hath not seen nor ear heard*; 1 *Cor.* 2.9. Heaven is beyond all hyperbole. In particular, in this Caelestial Kingdom are two things.\n\n(1.) A stately Pallace. (2.) A Royal Feast.\n\n(1.) A stately Pallace. 1. It is large and hath several stories; for the dimensions of it, it is twelve thousand furlongs, *Rev.* 21.15. or as it is in some *Greek* Copies, twelve times twelve thousand furlongs, a finite number put for an infinite; no Arithmetician can number these furlongs: Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them. 2. The Pallace of this Kingdom is lucid and transparent; ’tis adorned with light, 〈 in non-Latin alphabet 〉, *The light is sweet.* Hell is a dark dungeon, but the Pallace above is bespangled with light; *Col.* 1.12. Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven. 3. This Pallace of the Kingdom is well scituated for a good Air and a pleasant prospect. There is the best Air which is perfumed with the odours of Christs Oyntments; and a most pleasant prospect of the bright Morning-Star. 4. The Pallace is rich and sumptuous; it hath Gates of Pearl, *Rev.* 21.21. it is enriched with white Robes and Crowns of Glory; and this Pallace never falls to decay, and the dwellers in it never dye, *Rev.* 22.5. *They shall reign for ever and ever.*\n\n(2.) A Royal Feast: It is called, *The marriage supper of the lamb, Rev.* 19.9. which *Bullinger* and *Gregory* the great, understand of the magnificent Supper prepared in the Kingdom of Heaven. A Glorious Feast it will be in respect of the Founder, God; the Glorified Saints shall feast their eyes with Gods Beauty, and their hearts with his Love; a delicious Feast it will be in respect of the festivity and holy Mirth. What Joy when there shall be the Anthems and Triumphs of Glorified Spirits; when Saints and Angels shall twist together in an inseparable union of Love, and lye in each others sweet embraces; a Royal Banquet it shall be where there is no surfeit, because continually a fresh course served in. The serious Consideration what a Kingdom Heaven is, would be a means to quicken our endeavour in the pursuit after it. What causeth Men to make Voyages to the *Indies,* but the consideration of the Gold and Spices which are to be had there; did we survey and contemplate the Glory of Heaven, we should soon take a Voyage, and never leave till we had arrived at the Caelestial Kingdom.\n\n2\\. *Consideration,* How it will trouble you if you should perish, to think you came short of Heaven for want of a little more pains. The Prophet *Elisha* bid the King of *Israel* smite the ground six times, and he smote but thrice and stayed, 2 *Kings* 13.19. and he lost many Victories by it: So when a Man shall think thus, I did something in Religion but did not do enough, I prayed but it was coldly, I did not put coals to the Incense; I heard the Word, but did not meditate on it, I did not chew the end; I smote but thrice, and I should have smitten six times; had I taken a little more pains I had been happy, but I have lost the Kingdom of Heaven by short shooting. The consideration how terrible the thoughts of this will be, that we should lose Heaven for want of a little more pains, will be a means to spur on our sluggish hearts, and make us more diligent to get the Kingdom.\n\n3\\. The third means for the obtaining this Kingdom is to keep up Daily Prayer, *Psal.* 109.4. *I give my self to Prayer.* Prayer inflames the affections, and oyls the wheels of the endeavour; Prayer prevails with God, it unlocks his Bowels, and then he unlocks Heaven; all that have got to Heaven have crept thither upon their knees: The Saints now in Heaven have been Men of Prayer; *Daniel* prayed three times a day, *Jacob* wrestled with God in Prayer, and as a Prince prevailed; this Prayer must be fervent, else it is *thuribulum sine prunis,* as *Luther,* a Golden Censer without Fire. O follow God with Prayers and Tears, say as *Jacob* to the Angel, *Gen.* 32.26. *I will not let thee go except thou bless me.* Prayer *vincit invincibilem, Luther,* it conquers the Omnipotent; *Elijah* by Prayer opened Heaven; by ardent and constant Prayer Heaven is at last opened to us.\n\n4\\. If you would obtain the Heavenly Kingdom get a love to Heaven. Love puts a Man upon the use of all means to enjoy the thing loved. He that loves the World how active is he, he will break his sleep and peace for it; he that loves Honour what hazards will he run, he will swim to the crown in Blood. *Jacob* loved *Rachel,* and what would not he do, though it were serving a two seven years Apprenticeship, for obtaining her? Love carries a Man out violently to the Object loved. Love is like Wings to the Bird, like Sails to the Ship; it carries a Christian full sail to Heaven; Heaven is a place of Rest and Joy, ’tis Paradise, and will you not love it? Love Heaven and you cannot miss it: Love breaks through all opposition, it takes heaven by storm: Love though it labour is never weary; it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel▪ and keeps him from being weary.\n\n5\\. If you would obtain the Kingdom of Heaven make Religion your business. What a Man looks upon as a 〈 in non-Latin alphabet 〉, a thing by the by, he doth not much mind. If ever we would have Heaven we must look upon it as our main concern: Other things do but concern our livelyhood, this concerns our Salvation; then we make Religion our business when we wholly devote our selves to Gods service, *Psal.* 139.18. we count those the best hours which are spent with God; we give God the cream of our affections, the flower of our time and strength; we traffique in Heaven every day, we are Merchants for the *Pearl of price.* He will never get an Estate who doth not mind his Trade; he will never get heaven who doth not make Religion his 〈 in non-Latin alphabet 〉, his main business.\n\n6\\. If you would obtain the Kingdom of Heaven, bind your hearts to God by sacred Vowes. Vow to the Lord that (by his Grace) you will be more intent upon heaven than ever, *Psal.* 56.12. *Thy vowes are upon me, O God.* A Vow binds the Votary to Duty; he looks upon himself as obliged by his Vow to cleave to God. Bees when they fly in a great Wind ballast themselves with little stones that they may not be carried away with the Wind; so we must fortifie our selves with strong Vowes, that we may not be carried away from God with the violent wind of temptation. No question a Christian may make such a Vow, because the ground of it is Morally good, he vowes nothing but what he is bound to do by vertue of his Baptismal Vow, namely to walk with God more closely, and to pursue heaven more vigorously.\n\n7\\. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls, *Eph.* 5.15. *Redeeming the time.* Opportunity is the cream of time; the improving the seasons of Grace is as much as our Salvation is worth. The Marriner by taking the present season while the Wind blowes gets to the haven; by taking the season while we have the means of Grace, and the wind of the Spirit blowes, we may arrive at the Kingdom of heaven. We know not how long we shall enjoy the Gospel; the seasons of Grace like *Noahs* Dove, come with an Olive-branch in their mouth, but they soon take Wings and fly. Though they are sweet, yet swift. God may remove the Golden Candlestick from us as he did from the Churches of *Asia.* We have many sad symptoms, *Gray hairs are here and there upon us, Hos.* 7.9. therefore let us lay hold upon the present season; they that sleep in Seed-time will beg in Harvest.\n\n8\\. If you would go to the Kingdom of Heaven you must *excubias agere* keep a daily Watch; *Mark* 13.37. *I say unto all, watch.* Many have lost Heaven for want of watchfulness. Our hearts are ready to decoy us into sin, and the Devil lyes in ambush by his temptations; we must every day set a spy, and keep centinel in our Souls: *Hab.* 2.1. *I will stand upon my watch.*\n\n(1.) We must watch our Eyes; *Job* 31.1. *I made a covenant with my eyes.* Much Sin comes in by the eye: *When Eve saw the tree was good for food, and pleasant to the eyes, then she took; Gen.* 3.6. First she looked and then she lusted; the eye by beholding an impure Object sets the heart on fire; the Devil oft creeps in at the window of the eye. Watch your eyes.\n\n(2.) Watch your Ear. Much Poyson is conveyed through the ear. Let your ear be open to God, and shut to Sin.\n\n(3.) Watch your Hearts: We watch suspicious persons; *The heart is deceitful, Jer.* 17.9. Watch your heart; 1. When you are about holy things; it will be stealing out to vanity. When I am at Prayer, saith S. *Hierom, Aut per porticum deambulo aut de foenore computo,* either I am walking through Galleries, or casting up Accompts. 2. Watch your heart when you are in Company. The Basilisk poysons the herbs he breaths on; the breath of the wicked is infectious. Nay, watch your hearts when you are in good Company; such as have some good in them, yet may be some grains too light; they may have much levity of Discourse, and if no scum boils up, yet too much froth. The Devil is subtle, and he can as well creep into the Dove, as he did once into the Serpent. Satan tempted Christ by an Apostle. 3. Watch your hearts in Prosperity; now you are in danger of Pride. The higher the Water of the *Thames* riseth, the higher the Boat is lifted up; the higher that Mens Estates rise, the higher their Hearts are lifted up in Pride In Prosperity you are in danger not only to forget God, but to lift up the heel against him; *Deut.* 32.15. *Jesurun waxed fat and kicked.* It is hard to carry a full Cup without spilling, and to carry a full prosperous Estate without sinning. *Turpi fregerunt saecula luxu divitiae molles.* Sen. Trag. *Sampson* fell asleep in *Dalilahs* lap; many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell. 4. Watch your hearts after holy Duties. When Christ had been Praying and Fasting then the Devil tempted him, *Mat.* 4.23. After our combating with Satan in Prayer, we are apt to grow secure, and put our Spiritual Armour off, and then the Devil falls on and wounds us. O if you would get Heaven be alwayes upon your Watch-tower, set a spy, keep close centinel in your Souls: Who would not watch when it is for a Kingdom.\n\n9\\. If you would arrive at the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither.\n\n(1.) Divine Knowledge. There’s no going to Heaven blindfold. In the Creation, Light was the first thing which was made; so ’tis in the new Creation, Knowledge is the Pillar of Fire which goes before us, and lights us into the Heavenly Kingdom. ’Tis light must bring us to *the inheritance in light; Col.* 1.12.\n\n(2). Faith. Faith ends in Salvation; 1 *Pet.* 1.9. *Receiving the end of your faith, Salvation.* He who believes is as sure to go to Heaven as if he were in Heaven already; *Acts* 16.31. Faith toucheth Christ, and can he miss of Heaven who toucheth Christ? Faith unites to Christ, and shall not the Members be where the Head is? All have not the same degree of Faith; we must distinguish between the direct act of Faith, and the reflex act, Affiance and Assurance; yet the least seed and spark of Faith gives an undoubted title to the Heavenly Kingdom. I am justified because I believe, not because I know I believe.\n\n(3.) Love to God. Heaven is prepared for those that love God, 1 *Cor.* 2.9. Love is the Soul of Obedience, the Touchstone of Sincerity. By our loving God we may know he loves us, 1 *John* 4.19. and those whom God loves he will lay in his bosom. *Ambrose* in his Funeral Oration for *Theodosius,* brings in the Angels hovering about his departing Soul, and being ready to carry it to Heaven, asked him, *What that Grace was he had practised most upon Earth, Theodosius* replyed, *Dilexi, dilexi, I have loved, I have loved*; and strait-way he was by a convoy of Angels translated to Glory. Love is a sacred Fire kindled in the breast, in the flames of this Fire the devout Soul ascends to Heaven.\n\n10\\. If we would obtain this Heavenly Kingdom let us labour for Sincerity; *Prov.* 28.18. *Whosoever walketh uprightly shall be saved.* The sincere Christian may fall short of some degrees of Grace, but he never falls short of the Kingdom; God will pass by many failings where the heart is right; *Numb.* 23.21. True Gold, though it be light, hath grains of allowance; *Psal.* 51.6. *Thou desirest truth in the inward parts.* Sincerity is the sauce which seasons all our Actions, and makes them savoury; it is the ingredient into every Grace: It is called *Faith unfeigned,* 2 *Tim.* 1.5. and *Love 〈 in non-Latin alphabet 〉 in sincerity, Eph.* 6.24. Coyn will not go currant that wants the Kings stamp; Grace is not currant if it be not stamped with Sincerity. Glorious Duties sowred with Hypocrisie are rejected, when great Infirmities sweetned with Sincerity are accepted. If any thing in the World bring us to Heaven it is Sincerity: Sincerity signifies plainness of heart, *Psal.* 32.2. *In whose Spirit there is no guile.* The plainer the Diamond is the richer.\n\n(1.) Sincerity is when we serve God with our heart; we do not only worship him but love him. *Cain* brought his Sacrifice, but not his Heart: This is Gods delight, a Sacrifice flaming upon the Altar of the Heart. A sincere Christian, though he hath a double principle in him, Flesh and Spirit, yet he hath not a double heart, his heart is for God.\n\n(2.) Sincerity is when we aim purely at God in all we do. The Glory of God is more worth than the Salvation of all Mens Souls. A sincere Christian though he comes short in Duty yet he takes a right aim. As the herb *Heliotropium* turns about according to the motion of the Sun; so a Godly Mans actions do all move towards the Glory of God\n\n11\\. If we would obtain the Heavenly Kingdom, let us keep up fervency in Duty, What is a dead form without the power? *Rev.* 3.16. *Because thou art luke-warm, neither hot nor cold, I will spue thee out of my mouth.* Fervency puts life into Duty; *Rom.* 12.11. *Fervent in Spirit serving God; 〈 in non-Latin alphabet 〉, Boyling over.* Christ prayed 〈 in non-Latin alphabet 〉, *yet more earnestly, Luke* 22.44. When the Fire on the Golden Censer was ready to go out, *Aaron* was to put more Coals to the Incense. Praying with Devotion is putting more Coals to the Incense; ’tis not Formality but Fervency will bring us to Heaven: The Formalist is like *Ephraim,* a Cake not turned, hot on one side and dough on the other. In the external part of Gods Worship he seems to be hot, but as for the Spiritual part of Gods Worship he is cold. Oh if you would have the Kingdom of Heaven keep up heat and fervour in Duty. *Eliah* was carried up to Heaven in a fiery Chariot; if you would go to Heaven you must be carried thither in a fiery Chariot of Zeal: ’Tis violence takes the Kingdom of Heaven.\n\n12\\. If we would arrive at the Heavenly Kingdom let us cherish the motions of Gods Spirit in our hearts. The Marriner may spread his Sails, but the Ship cannot get to the Haven without a gale of Wind; so we may spread the sails of our endeavour, but we cannot get to the Haven of Glory without the North and South-wind of Gods Spirit blow; how nearly therefore doth it concern us to make much of the motions of Gods Spirit; motions to Prayer, motions to Repentance. 2 *Sam.* 5.24. *When thou hearest the sound of a going in the tops of the mulberry-trees, that then thou shalt bestir thy self, for then shall the Lord go out before thee:* So when we hear as it were a voice within us, a secret inspiration stirring us up to good Duties, we should then bestir our selves; while the Spirit works in us, we should work with the Spirit. Many Men have Gods Spirit striving with them, he puts good motions in their hearts, and holy purposes, but they neglecting to prosecute these good motions, the Spirit is thereby grieved, and being grieved, withdraws its assistance, and that assistance being gone there is no getting to Heaven. Oh make much of the motions of the Spirit, it is as much as your Salvation is worth. The Spirit of God is compared to fire, *Acts* 2.2. if we are careful to blow this spark, we may have fire to inflame our affections, and to light our feet into the way of peace. If we quench the Spirit by our neglecting and resisting its motions, we cut our selves off from Salvation. The Spirit of God hath a drawing-power, *Cant.* 1.4. The Blessed Spirit draws by attraction, as the Loadstone the Iron. In the preaching of the Word the Spirit draws the heart up to Heaven in holy longings and ejaculations. Now when the Spirit is about thus to draw us, let us take heed of drawing back left it be to perdition: *Heb.* 10. We should do as *Noah,* when the Dove came flying to the Ark, he put forth his hand and took it into the Ark, so when this sweet Dove of Gods Spirit comes flying to our hearts, and brings a gracious impulse as an Olive-branch of Peace in its mouth. O take this Dove into the Ark, entertain the Spirit in your hearts, and it will bring you to Heaven.\n\nQuest. *But how shall we know the motions of the Spirit from a delusion?*\n\n*Answ.* The motions of the Spirit are alwayes agreeable to the Word. If the Word be for Holiness so is the Spirit: The Spirit perswades to nothing but what the Word directs; which way the tyde of the Word runs, that way the Wind of the Spirit blows.\n\n13\\. We obtain the Kingdom of Heaven by uniform and chearful Obedience; Obedience is the Road through which we travail to Heaven; many say they love God, but refuse to obey him; doth he love the Princes Person who slights his Commands?\n\n(1.) Obedience must be uniform, *Psal.* 119.6, *Then shall I not be ashamed,* Lo Eboth, *I shall not blush when I have respect to all thy Commandments*; as the Son goes through all the signs of the Zodiack, so must we through all the duties of Religion: If a Man be to go an hundred Miles, and he goes ninety nine Miles, and there stops, he comes short of the Place he is to travel to; if with *Herod* we do many things that God commands, yet if we lye in the total neglect of any duty we come short of the Kingdom of Heaven; for Instance, If a Man seem to make Conscience of duties of the first Table, and not the duties of the second; if he seem to be religious but is not just, he is a Transgressor, and is in danger to lose Heaven; a good heart is like the Needle which points that way which the Loadstone draws, so he moves that way which the Word draws.\n\n(2.) Obedience must be chearful; *I delight to do thy Will O my God, yea thy Law is within my heart, Psal.* 40.8. That is the sweetest Obedience which is chearful, as that is the sweetest Honey which drops from the Comb freely: God doth sometimes accept of willingness without the work, but never of the Work without willingness; *Zach.* 5 9. *There came out two Women and the wind was in their wings.* Wings are swift, but wind in the Wings denotes great swiftness; an Emblem of the swiftness and chearfulness which should be in Obedience; we go to Heaven in the way of Obedience.\n\n14\\. If we would obtain this Kingdom, be much in the Communion of Saints; one Coal of Juniper will warm and inflame another; when the heart is dead and frozen the Communion of Saints will help to warm it, *Mal.* 3.16. *They that feared the Lord spake often one to another.* Christians should never meet (saith Mr. *Bolton*) but speak of their meeting together in Heaven: One Christian may be very helpful by Prayer and Conference to another, and give him a lift towards Heaven. Old *Latimer* was much strengthened and comforted by hearing Mr. *Bilnyes Confession of Faith.* We read that when *Moses* his hands were heavy, and he was ready to let them fall, *Aaron* and *Hur* staid up his hands, *Exod.* 17.12. A Christian who is ready to faint under Tentation, and lets down the hands of his Faith, by conversing with other Christians, he is strengthened and his hands are held up; a great benefit of holy Conference is Counsel and Advise: If a Man, saith *Chrysostom,* who hath but one head to advise him, could make that head an hundred heads to advise him, he would be very wise: A single Christian hath this benefit by the Communion of Saints, they are as so many heads to advise him what to do in such a case or exigence: By Christian conference the Saints can say, *Did not our heart burn within us*? Communion of Saints we have in our Creed, but ’tis too little in our practise: Men usually travel fastest in Company, we travel fastest to Heaven in the Communion of Saints.\n\n15\\. If we would attain to this Kingdom of Heaven, let us be willing to come up to Christs terms; many will be cheapening, and bid something for the Kingdom of Heaven, they will avoid gross sin, and will come to Church and say their Prayers; and yet all this while they are not willing to come up to Gods Price, that is, they will not renounce the Idol of self Righteousness, flying only to Christ as to the Horns of the Altar; they; will not sacrifice their bosom-sin; they will not give God Spirit-worship, serving him with zeal and intenseness of Soul, *John* 4.24. they will not forgive their Enemies: they will not part with their carnal profits for Christ; they would have the Kingdom of Heaven, but they will not come up to the Price: If you would have this Kingdom, do not article and indent with Christ, but accept of his Terms; say, Lord, I am willing to have the Kingdom of Heaven whatever it cost me; I am willing to pluck out my right eye, to part with all for the Kingdom; here is a blank paper I put into thy hand, Lord write thy own Articles, I will subscribe to them.\n\n16\\. If we would obtain the Heavenly Kingdom, let us attend to the holy Ordinances; thus God brings Souls to heaven; *Act.* 27.31. *Except ye abide in the Ship ye cannot be saved.* Some People would leap out of the Ship of Ordinances, and then God knows whether they leap; but except ye abide in the Ship of Ordinances ye cannot be saved; especially if you would get to Heaven attend to the Word preached: It was by the Ear, by our first Parents listening to the Serpent, that we lost Paradise; and it is by the Ear, by the hearing of the word, that we get Heaven, *Isa.* 55.3. *Hear and your Soul shall live.* God sometimes in the preaching of the word drops in that holy Oyl into the Ear which softens and sanctifies the heart: The word preached is called the *Ministry of the Spirit,* 2 *Cor.* 3.8. because the Spirit of God makes use of this Engine to convert Souls: If the word preached doth not work upon Men, nothing will, not Judgment, or Miracles, no, nor though one should arise from the Dead, *Luke* 16.31. If a glorified Saint should come out of Heaven, and assume a Body, and tell you of all the glory of Heaven, and the joys of the blessed, and perswade you to believe; if the preaching of the word will not bring you to Heaven, neither would his Rhetorique do it who rose from the dead. In Heaven there will be no need of Ordinances, but there is while we live here: The Lamp needs Oyl, but the Star needs none. While the Saints have their Lamp of Grace burning here, they need the Oyl of Ordinances to be continually dropping upon them; but there will be no need of this Oyl when they are Stars in Heaven. If you intend to get to Heaven, be swift to hear; for faith comes by hearing, *Rom.* 10.14, 17. *Peter* let down the Net of his Ministry and at one draught catch’d three thousand Souls. If you would have Heavens Door opened to you, wait at the Posts of Wisdoms Door.\n\n17\\. If you would arrive at Heaven, have this Kingdom ever in your eye: Our blessed Lord looked to the Joy which was set before him, and *Moses* had an eye to the Recompence of Reward, *Heb.* 11.26. Let the Kingdom be much in our thoughts; Meditation is a means to help us to Heaven.\n\nQuest. *How doth it help?*\n\n*Answ.* 1. As it is a means to prevent sin, no Sword like this to cut asunder the Sinews of Tentation; it is almost inpossible to sin presumptuously with the lively thoughts and hopes of Heaven: It was when *Moses* was out of Sight that *Israel* set up a Calf and worshipped it; so it is when the Kingdom of Heaven is out of sight, I mean out of Mens thoughts, that they set up their Lusts and idolize them; the Meditation of Heaven banisheth sin; he who thinks of the weight of Glory, throws away the weights of sin.\n\n2\\. The 〈◊〉 on the Kingdom of Heaven would excite and quicken Obedience, we should think we could never pray enough, never love God enough who hath prepared such a Kingdom for us, *immensum Gloria calcar habet:* Saint *Paul* had Heaven in his eye, he was once caught up thither, and how active was he for God, 1 *Cor.* 15.10. This would oyl the Wheels of Obedience.\n\n3\\. It would make us strive after Holiness, because none but such are admitted into this Kingdom, only the *pure in heart shall see God, Mat.* 5. Holiness is the Language of Heaven, it is the only coin will pass currant in Heaven; this considered would make us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God, 2 *Cor.* 7.1.\n\nThus you see how the Meditation of Heaven would be a means to bring us thither.\n\n18\\. The last means for obtaining the Heavenly Kingdom is, Perseverance in Holiness, *Rev.* 2.10. *Be thou faithful unto death, and thou shalt receive the Crown of Life.* In Christians *non initia sed finis laudantur,* Hierom.\n\n1\\. Is there such a thing as persevering? 2. How doth a Christian come to persevere? 3. What are the Incouragements? 4. What Helps?\n\n1\\. Is there such a thing as persevering till we come to Heaven? The *Arminians* deny it, and truly that any one holds out to the Kingdom is a wonder; if you consider,\n\n1\\. What a world of Corruption is mingled with Grace; Grace is apt to be stifled, as the Coal to be choaked with its own ashes: Grace is oft like a Spark in the Sea, ’tis a wonder it is not quenched: ’Tis a wonder sin doth not do to Grace as sometime the Nurse to the Child, overlay it that it dye; so that this Infant of Grace is not smothered.\n\n2\\. The Implacable malice of Satan; he denies that we should have a Kingdom, when he himself is cast out; it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory, and he himself an Angel of Darkness; he will *Acheronta movere,* move all the Powers of Hell to hinder us from the Kingdom; he spits his Venome, shoots his fiery Darts, raiseth a storm of persecution, yea, and prevails against some; *Rev.* 12.4. *There appeared a great red Dragon, and his Tail drew the third part of the Stars of Heaven, and did cast them to the Earth.* By the Dragon is meant the Heathenish Empire; now when his Tail cast so many to the Earth, it is a wonder that any of the Stars keep fixed in their Orb.\n\n3\\. The Blandishments of Riches: The Young man in the Gospel went very far, *thou art not far from the Kingdom of God*; but he had rich Possessions, and these golden weights hindred him from the Kingdom, *Luke* 18.23. *Jonathan* pursued the Battle till he came at the Honey-comb, and then he stood still, 1 *Sam.* 14.27. Many are forward for Heaven till they tast the sweetness of the World; but when they come at the Honey-comb, then they stand still and go no further; *Faenus pecuniae funus animae.* Those who have escaped the Rocks of gross sins, yet have been cast away upon the Golden Sands: What a wonder therefore that any doth hold on till he comes to the Kingdom.\n\n4\\. A wonder any holds out in Grace, and doth not tire in his march to Heaven; if you consider the difficulty of a Christians Work, he hath no time to lye fallow, he is either watching or fighting; nay, a Christian is to do those Duties which to the eye of sence and reason seem inconsistent: While a Christian doth one duty he seems to cross another, *e. g.* he must come with holy boldness to God in Prayer, yet must serve him with fear; he must mourn for sin, yet rejoyce; he must be contented, yet covet, 1 *Cor.* 12.32. contemn Mens Impieties, yet reverence their Authority: What difficult work is this; a wonder any Saint arrives at the Heavenly Kingdom, to this I might add, the evil Examples abroad, which are so atractive, we may say, the Devils are come among us in the likeness of Men; what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven; but as great a wonder as it is, there is such a thing as perseverance; a Saints perseverance is built upon three immutable Pillars.\n\n(1.) Gods Eternal Love: We are inconstant in our Love to God; but he is not so in his Love to us, *Jer.* 31.9 *I have loved thee with an everlasting Love*; a *havath gnolam,* with a Love of Eternity. Gods Love to the Elect is not like a Kings Love to his Favourite, when it is at the highest Spring-Tide it soon ebbs; but Gods Love is eternized; God may desert, not disinherit; he may change his Love into a Frown, not into hatred; he may alter his Providence, not his decree: When once the Sun-shine of Gods Electing Love is risen upon the Soul, it never sets finally.\n\n(2.) A Saints Perseverance is built upon the Covenant of Grace; 〈◊〉 a firm impregnable Covenant: This you have in the words of the sweet Singer of *Israel,* 2. *Sam.* 23.5. *God hath made with me an everlasting Covenant, ordered in all things and sure.* ’Tis a sweet Covenant that God will be our God; the marrow and quintessence of all Blessing; and it is a sure Covenant, that he will put his Fear in our heart, and we shall never depart from him, *Jer.* 32.40. This Covenant is inviolable, cannot be broken; indeed sin may break the Peace of the Covenant, but it cannot break the Bond of the Covenant.\n\n(3.) The third Pillar Perseverance is built upon is the Mistical Union: Believers are incorporated into Christ, they are knit to him as Members to the Head, by the Nerve and Ligament of Faith, that they cannot be broken off, *Eph.* 5.23. What was once said of Christs natural Body is as true of his mistical Body, *John* 19.36. *A bone of it shall not be broken.* As it is impossible to sever the Leaven and the Dough when they are once mingled, so it is impossible when Christ and Believers are once united ever by the Power of Death or Hell to be separated: How can Christ lose any Member of his Body and be perfect? You see on what strong Pillars the Saints Perseverance is built.\n\n2 Quest. *How doth a Christian hold on till he comes to the Kingdom? How doth he persevere?*\n\n*Resp.* 1. *Auxilio Spiritus:* God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit: The Spirit maintains the Essence and Seed of Grace, it doth 〈 in non-Latin alphabet 〉 blow up the Sparks of Grace into an holy Flame; *Spiritus est Vicarius Christi,* Tertul. ’tis Christs Deputy and Proxy, is it every day at work in a Believers heart, exerting Grace into Exercise, and ripening it into perseverance: The Spirit doth carve and polish the Vessels of Mercy, and make them fit for Glory.\n\n2\\. Christ causeth perseverance and carries on a Saint till he comes to the Heavenly Kingdom, *vi orationis,* by his Intercession: Christ is an Advocate as well as a Surety; he prays that the Saints may arrive safe at the Kingdom, *Heb.* 7.25. *Wherefore he is able to save them, 〈 in non-Latin alphabet 〉, to the uttermost,* (i. e. perfectly) seeing he ever liveth to make Intercession for them; that Prayer he made for *Peter* on Earth he prays now in Heaven for the Saints, that their Faith fail not, *Luke* 22.32. that they may be with him where he is, *John* 17.24. and sure if he pray that they may be with him in his Kingdom, they cannot perish by the way: Christs Prayer is efficacious; if the Saints Prayers have so much force and prevalency in them: *Jacob* had power with God, and as a Prince prevailed, *Hos.* 12.4. By Prayer *Eliah* unlocked Heaven: If the Prayers of the Saints have so much power with God, then what hath Christs Prayer? how can the Children of such Prayers miscarry? how can they fall short of the Kingdom, who have him praying for them who is not only a Priest but a Son? and besides what he prays for as he is Man, that he hath power to give as he is God; thus you see how a Christian comes to Persevere till he comes to the Kingdom.\n\n*Object.* But methinks I hear some Christians say, if only perseverance obtains the Kingdom, they fear they shall not come thither, they fear they shall faint by the way, and the weak legs of their Grace will never carry them to the Kingdom of Heaven.\n\n*Answ.* Wert thou indeed to stand in thy own strength thou mightest fall away; that Branch withers and dies which hath no Root to grow upon; thou growest upon the Root Christ, who will be daily sending forth vital influence to strengthen thee; thou art imbecil and weak in Grace, yet fear not falling short of Heaven; For,\n\n1\\. God hath made a promise to weak Believers; what is a *bruised Reed* but the Emblem of a weak Faith, yet it hath a Promise made to it, *Mat.* 12.20. *A bruised Reed he will not break.* God hath promised to supply the weak Christian with so much Grace as he shall need, till he comes to Heaven: Beside the two Pence which the good *Samaritan* left to pay for the Cure of the poor wounded Man, he passed his Word for all that he should need beside, *Luke* 10.35. So, Christ doth not only give a little Grace in hand, but his Bond for more, that he will give as much Grace as a Saint shall need till he comes to Heaven, *Psal.* 84.11. *The Lord will give Grace and Glory,* that is, a fresh supply of Grace till it be perfected in Glory.\n\n2\\. God hath most care of his weak Saints, who fear they shall never hold out till they come to the Kingdom; doth not the Mother tend the weak Child most? *Isa.* 40.11. *He will gather the Lambs in his Arms, and carry them in his Bosom.* If thou thinkest thou art so weak that thou shalt never hold out till thou comest to Heaven, thou shalt be carried in the Arms of the Almighty, he gathers the Lambs in his Arms; Christ the Lyon of the Tribe of *Judah* marched before his People, and his Power is their Rear-ward, so that none of them faint, or dye in their March to Heaven.\n\n3\\. Quest. *What are the Encouragements to make Christians hold on till they come to the Kingdom of Heaven?*\n\n*Answ.* 1. It is a great Credit to a Christian not only to hold forth the Truth, but to hold fast the Truth till he comes to Heaven; when Grace doth flourish into perseverance, and with the Church of *Thyatira* our last works are more then our first, *Rev.* 2.19. This is *insigne honoris* a Star of Honour: ’Tis matter of renown to see gray hairs shine with golden vertues: the Excellency of a thing lies in the finishing of it: What is the excellency of a Building? not when the first stone is laid, but when it is finished; so the beauty and excellency of a Christian is when he hath finished his Faith, having done his work is landed safe in Heaven.\n\n2\\. You that have made a progress in Religion, have not many Miles to go before you come at the Kingdom of Heaven; *Rom.* 13.11. *Now is our Salvation neerer then when we believed.* You who have hoary hairs, your green Tree is turned into an Almond-tree, you are near to Heaven, it is but going a little further and you will set your Feet within Heaven Gates; Oh therefore now be encouraged to hold out, your Salvation is nearer then when you first began to believe: Our diligence should be greater when our Salvation is nearer: When a Man is almost at the end of the Race will he now tire and faint? will he not put forth all his strength, and strain every Limb that he may lay hold upon the Prize? Our Salvation is now nearer, the Kingdom is as it were within sight; how should we now put forth all our strength that we may lay hold upon the Garland of Glory: Doctor *Taylour* when he was going to his Martyrdom, I have (saith he) but two Stiles to go over and I shall be at my Fathers House. Though the way to Heaven be up hill, you must climb the steepy Rock of Mortification, and though there be Thorns in the way, *viz.* Sufferings, yet you have gone the greatest part of your way, you are within a few days march of the Kingdom, and will not you persevere? Christian pluck up thy Courage, fight the good fight of Faith, pursue Holiness, ’tis but a while and you shall put off your Armour, and end all your weary Marches, and receive a Victorious Crown; your Salvation is nearer, you are within a little of the Kingdom, therefore now presevere, you are ready to commence and take your Degree of Glory.\n\n3\\. The blessed promise annexed to Perseverance; the promise is a Crown of Life, *Rev* 2.10. Death is a Worm that feeds in the Crowns of Princes, but behold here a living Crown, and a never-fading Crown, 1 *Pet.* 5.4. and *Rev.* 2.28. He that overcometh, and keepeth my works to the end I will give him *Stellam matutinam,* the Morning Star: The Morning Star is brighter then the rest; this Morning Star is meant of Christ; as if Christ had said, I will give to him that perseveres some of my Beauty, I will put some of my illustrious Rays upon him, he shall have the next degree of Glory to me, as the Morning Star is next the Sun; will not this animate and make us hold out, we shall have a Kingdom, and that which is better then the Kingdom, a bright Morning Star.\n\n4 Quest. *What are the means conducing to perseverance, or what shall we do that we may hold out to the Kingdom?*\n\n*Resp.* 1. Take up Religion upon good Grounds, not in a Fit or Humour, or out of worldly design, but be deliberate, weigh things well in the Ballance, *Luke* 14.28. *Which of you intending to build a Tower, sitteth not down first and counteth the cost:* Think with your selves what Religion must cost you, it must cost you the parting with your sins, and what is may cost you, it may cost you the parting with your Lives; consider if a Kingdom will not countervail your Sufferings; weigh things well and then make your choice, *Psal.* 119.30. *I have chosen the way of thy Truth.* Why do many Apostatize and fall away, but because they did never sit down and count the cost.\n\n2\\. If we would hold out to the Kingdom, let us cherish the Grace of Faith, 1 *Cor.* 1.24. *By Faith ye stand*; Faith like *Hercules* Club it beats down all Oppositions before it; ’tis a conquering Grace.\n\nQuest. *How comes Faith to be so strong?*\n\n*Resp.* Faith fetcheth Christs strength into the Soul, *Phil.* 4.13. 〈 in non-Latin alphabet 〉. A Captain may give his Soldier Armour, but not strength: Faith partakes of Christs strength, and Faith gets strength from the promise; as the Child by sucking the Breast gets strength, so doth Faith by sucking the Breast of the Promise; hence Faith is such a wonder working Grace, and enables a Christian to persevere.\n\n3\\. If you would hold out to the Kingdom, set before your Eyes the Examples of those Noble, Heroick Saints who have persevered to the Kingdom; *Vivitur Exemplis,* Examples have more influence upon us then Precepts, *Job* 23.11, 12. *My Foot hath held his steps:* Though the way of Religion hath Flints and Thorns in it, yet my Foot hath held his steps, I have not fainted in the way, nor turn’d out of the way; *Daniel* held on his Religion, and would not intermit Prayer, though he knew the writing was signed against him, and a Prayer might cost him his life, *Dan.* 6.10. The blessed Martyrs persevered to the Kingdom through Sufferings; *Saunders* that holy Man said, *Welcome the Cross of Christ, my Saviour began to me in a bitter Cup, and shall I not pledge him?* Another Martyr kissing the Stake said, *I shall not lose my Life, but change it for a better, instead of Coals I shall have Pearls.* What a spirit of gallantry was in these Saints; let us learn Constancy from their Courage. A Souldier seeing his General fight valiantly, is animated by his Example, and hath new Spirits put into him.\n\n4\\. Let us add fervent Prayer to God, that he would inable us to hold out to the Heavenly Kingdom: *Psal.* 119.117. *Hold thou me up, and I shall be safe.* Let us not presume on our own strength. When *Peter* cryed to Christ on the water, *Lord save me,* then Christ took him by the hand, *Matth.* 14.30. but when he grew confident of his own strength, then Christ let him fall. O pray to God for auxiliary Grace. The Child is safe when held in the Nurses armes; so are we in Christs armes. Let us pray that God will put his fear in our hearts that we do not depart from him; and that Prayer of *Cyprian, Domine quod caepisti perfice, ne in portu naufragium accidat,* Lord perfect that which thou hast begun in me, that I may not suffer shipwrack when I am almost at the haven.\n\n3\\. *Branch.* Let us press forward with the greatest diligence to this Kingdom: And here let me lay down some powerful Perswasives, or Divine Arguments, to make you put to all your strength for the obtaining this blessed Kingdom.\n\n1\\. This is the great errand for which God hath sent us into the World to prepare for this Heavenly Kingdom; *Matth.* 6.33. *Seek ye first the kingdom of God.* First in time, before all things; and first in affection, above all things. Great care is taken for the atchieving Worldly things; *Matth.* 6.25. To see people labouring for the earth, as Ants about a Molehill, would make one think this were the only errand they came about: But alas, what is all this to the Kingdom of Heaven? I have read of a devout Pilgrim travelling to *Jerusalem,* who passing through several Cities, where he saw many stately Edifices, Ware and Monuments, he would say, *I must not stay here, this is not* Jerusalem: So when we enjoy Worldly things, Peace and Plenty, and have our presses burst out with new Wine, we should say to our selves, this is not the Kingdom we are to look after, this is not Heaven: ’Tis Wisdom to remember our errand. It will be but sad upon a Death-bed for a Man to think he was busying himself only about trifles, playing with a feather, and neglected the main thing he came into the World about.\n\n2\\. The seeking after the Heavenly Kingdom will be judged most prudent by all Men at last. Those who are regardless of their Souls now, will before they dye wish they had minded Eternity more; when Conscience is awakened, and Men begin to come to themselves: Now what would they give for the Kingdom of Heaven? How happy were it if Men were of the same mind now, as they will be at Death. Death will alter Mens opinions; then those who did most slight and disparage the wayes of Religion, will wish their time and thoughts had been taken up about the excellent Glory. At Death Mens eyes will be opened, and they will see their folly when it is too late. If all Men, even the worst, will wish at last they had minded the Kingdom of Heaven, why should not we do that now, which all will wish they had done when they come to dye.\n\n3\\. This Kingdom of Heaven deserves our utmost pains and diligence; it is Glorious beyond Hyperbole. Suppose Earthly Kingdoms more magnificent than they are, their Foundations of Gold, their Walls of Pearl, their Windows of Sapphire, yet they are not comparable to the Heavenly Kingdom; 〈 in non-Latin alphabet 〉, *Chrys.* If the Pavement of it be bespangled with so many bright shining Lights, glorious Stars, what is the Kingdom it self? 1 *John* 3.2. *It doth not yet appear what we shall be.* This Kingdom exceeds our Faith. How sublime and wonderful is that place where the blessed Deity shines forth in his immense Glory, infinitely beyond the comprehension of Angels.\n\n(1.) The Kingdom of Heaven is a place of Honour; there are the glorious Triumphs and sparkling Crowns. In other Kingdoms there is but one King, but in Heaven all are Kings: *Rev.* 1.6. Every Saint glorified partaker of the same Glory as Christ doth; *John* 17.22. *The glory thou hast given me I have given them.*\n\n(2.) This Kingdom is a place of Joy; *Matth.* 25.21. *Enter thou into the joy of thy Lord.* To have a continual aspect of Love from Gods face, to be crowned with Immortality, to be 〈 in non-Latin alphabet 〉, as the Angels of God, to drink of the Rivers of Pleasure for ever, this will cause Raptures of Joy. Sure it deserves our utmost pains in pursuing and securing this Kingdom. *Julius Caesar* coming towards *Rome* with his Army, and hearing the Senate and People fled from it, said, *They that will not fight for this City, what City will they fight for?* If we will not take pains for the Kingdom of Heaven what Kingdom will we take pains for. It was the speech of the Spies to their Brethren, *Judg.* 18.9. *We have seen the land, and behold it is very good, and are ye still? be not slothful to go, and to enter to possess the land.* We have had a lively description of the Glory of Heaven, we find the Kingdom is very good, why then do we sit still? Why do we not *operam navare* put forth our utmost zeal and industry for this Kingdom? The diligence of others in seeking after Earthly Kingdoms, shames our coldness and indifferency in pursuing after the Kingdom of Heaven.\n\n4\\. The time we have to make sure of the Heavenly Kingdom is very short and uncertain; take heed it doth not slip away before you have prepared for the Kingdom. Time passeth on apace, *Cito pede praeterita vita:* It will not be long *before the silver cord be loosed, and the golden bowl broken, Eccles.* 12. The skin wherein the Brains are inclosed as in a bowl, this golden bowl will soon be broken. Our Soul is in our Body as the Bird is in the Shell, which soon breaks and the Bird flyes out; the Shell of the Body breaking, the Soul flyes into Eternity. We know not whether we shall live to another Sabbath: Before we hear another Sermon-bell go, our Passing-bell may go. Our Life runs as a swift stream into the ocean of Eternity. Brethren, if our Time be so minute and transient, if the taper of Life be so soon wasted, or perhaps blown out by violent death, how should we put to all our strength, and call in help from Heaven that we may obtain the Kingdom of Glory. If time be so short, why do we wast it about things of less moment, and neglect the *one thing needful,* which is the Kingdom of Heaven. A Man that hath a great work to be done, and but one day for the doing of it, had need work hard: We have a great work to do, we are striving for a Kingdom, and alas we are not certain of one day to work in, therefore what need have we to bestir our selves, and what we do for Heaven, to do it with all our might.\n\n5\\. To excite our diligence, let us consider how inexcusable we shall be if we miss of the Kingdom of Heaven, who have had such helps for Heaven as we have had: *Indians* who have Mines of Gold, have not such advantages for Glory as we; they have the light of the Sun, Moon and Stars, and the light of Reason, but this is not enough to light them to Heaven: But we have had the light of the Gospel shining in our Horizon; we have been lifted up to Heaven with Ordinances; we have had the Word in season and out of season. The Ordinances are the pipes of the Sanctuary which empty the golden Oyl of Grace into the Soul, they are *scala ParAdisi,* the Ladder by which we ascend to the Kingdom of Heaven: *Deut.* 4 7. *What nation is there so great who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for?* We have had Heaven and Hell set before us, we have had Counsels of Friends, Warnings, Examples, the Motions and Inspirations of the Holy Ghost, how should all these spurs quicken us in our pace to Heaven? Should not that Ship sail apace to the Haven which hath Wind and Tide to carry it? The Tide of Ordinances, and the Wind of the Spirit. Surely if we through negligence miss of the Kingdom of Heaven, we shall have nothing to say for our selves; we shall be as far from excuse as from happiness.\n\n6\\. You cannot do too much for the Kingdom of Heaven; you cannot pray too much, sanctifie the Sabbath too much, love God too much; you cannot over-do. In secular things a Man may labour too hard, he may kill himself with working; but there is no fear of working too hard for Heaven: *In virtute non est verendum ne quid nimium sit,* Seneca. The World is apt to censure the Godly, as if they were too zealous, and did over-strain themselves in Religion. Indeed a Man may follow the World too much, he may make too much hast to be rich. The Ferry-man may take in too many Passengers into his Boat, to the sinking of his Boat; so a Man may heap up so much Gold and Silver as to sink himself in Perdition, 1 *Tim.* 6.9. but one cannot be too earnest and zealous for the Kingdom of Heaven; there is no fear of excess here; when we do all we can for Heaven, we come short of the Golden Rule set us, and of Christs Golden Pattern; when our Faith is highest, like the Sun in the Meridian, yet still 〈 in non-Latin alphabet 〉, there is something lacking in our Faith, 1 *Thess.* 3.1. so that all our labour for the Kingdom is little enough. When a Christian hath done his best, yet still he hath sins and wants to bewail.\n\n7 By this you may judge of the state of your Souls, whether you have Grace or no, by your earnest pursuit after the Heavenly Kingdom. Grace infuseth a Spirit of activity into a person; Grace doth not lye dormant in the Soul, ’tis not a sleepy habit, but it makes a Christian like a Seraphim swift and winged in his Heavenly motion; Grace is like fire, it makes one burn in love to God, and the more he loves him, the more he presseth forward to Heaven where he may fully enjoy him. Hope is an active Grace, ’tis called *a lively hope,* 1 *Pet.* 1.3. hope is like the spring in the Watch, it sets all the wheels of the Soul a running: Hope of a Crop makes the Husbandman sow his seed; hope of Victory makes the Souldier fight; and a true hope of Glory makes a Christian vigorously pursue Glory. Here is a Spiritual Touchstone to try our Grace by. If we have the anointing of the Spirit, it will oyl the wheels of our endeavour, and make us lively in our pursuit after the Heavenly Kingdom. No sooner had *Paul* Grace infused, but presently, *Behold he prayes; Acts* 9.11. The Affections are by Divines called *the Feet of the Soul,* if these Feet move not towards Heaven, it is because there is no Life.\n\n8\\. Your labour for Heaven is not lost: Perhaps you may think it is in vain that you have served God, but know, that your pains is not lost. The Seed is cast into the Earth and it dyes, yet at last it brings forth a plentiful Crop; so your labours seem to be fruitless, but at last they bring you to a Kingdom. Who would not work hard for one hour, when for that hours work he should be a King as long as he lived. And let me tell you, the more labour you have put forth for the Kingdom of Heaven, the more degrees of Glory you shall have. As there are degrees of Torment in Hell, *Matth.* 23.14. so of Glory in Heaven. As one Star differs from another in Glory, so shall one Saint; 1 *Cor.* 15.41. Though every Vessel of Mercy shall be full, yet one Vessel may hold more than another. Such as have done more work for God, shall have more Glory in the Heavenly Kingdom. Could we hear the Saints departed speaking to us from Heaven, sure they would speak after this manner, Were we to leave Heaven a while, and live on the Earth again, we would do God a thousand times more service than ever we did; we would pray with more Life, act with more Zeal; for now we see, the more hath been our labour the greater is our reward in Heaven.\n\n9\\. While we are labouring for the Kingdom, God will help us; *Ezek.* 36.27. *I will put my Spirit within you, and cause you to walk in my statutes.* The Promise encourageth us, and Gods Spirit inableth us. A Master gives his Servant work to do, but he cannot give him strength to work; but God as he cuts us out work, so he gives us strength, *Psal.* 86.16. *Give thy strength unto thy servant.* God not only gives us a Crown when we have done running, but gives us legs to run; he gives exciting, assisting Grace: *Lex jubet, Gratia juvat.* The Spirit helping us in our work for Heaven makes it easie. If the Loadstone draw the Iron, it is not hard for the Iron to move▪ If God Spirit drawes the heart, now it moves towards Heaven with facility and alacrity.\n\n10\\. The more pains we have taken for Heaven the sweeter Heaven will be when we come there. As when an Husbandman hath been grafting Trees, or setting Flowers in his Garden, it is pleasant to review and look over his labours; so when in Heaven we shall remember our former zeal and earnestness for the Kingdom, it will sweeten Heaven and add to the joy of it. For a Christian to think such a day I spent in examining my heart, such a day I was weeping for Sin; when others were at their sport, I was at Prayer, and now have I lost any thing by my Devotion? My Tears are wiped away, and the Wine of Paradise chears my heart. I now enjoy him whom my Soul loves, I am possessed of a Kingdom, my labour is over, but my joy remains.\n\n11\\. If you do not take pains for the Kingdom of Heaven now, there will be nothing to be done for your Souls after death: This is the only fit season for working, and if this season be lost, the Kingdom is forfeited; *Eccles.* 9.10. *Whatever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor wisdom in the grave whither thou goest.* It was a Saying of *Charles* the Fifth, *I have spent my Treasure, but that I may recover again, I have lost my Health, but that I may have again, but I have lost a great many brave Souldiers, but them I can never have again*: So other Temporal things may be lost, and recovered again, but if the term of Life wherein you should work for Heaven be once lost, it is past all recovery, you can never have another season again for your Souls.\n\n12\\. There is nothing else but this Kingdom of Heaven we can make sure of: We cannot make sure of Life. *Quis scit an adjiciant hodiernae crastina Vitae tempora dii superi?* Hor. When our Breath goes out we know not whether we shall draw it in again▪ how many are taken away suddenly? We cannot make Riches sure, it is uncertain whether we shall get them. The World is like a Lottery, every one is not sure to draw a Prize: Or if we get Riches we are not sure to keep them; *Prov.* 23 5. *Riches make themselves wings and fly*: Experience seals to the truth of this. Many who have had plentiful Estates, yet by Fire, or losses at Sea, they have been squeezed as spunges, and all their Estates exhausted; but if Men should keep their Estates a while, yet Death strips them of all. When Deaths gun goes off away flyes the Estate. 1 *Tim.* 6.7. *It is certain we can carry nothing out of the World*: So that there is no making sure any thing here below, but we may make sure of the Kingdom of Heaven; *Prov.* 11.18. *To him that worketh righteousness is a sure reward.* He who hath Grace is sure of Heaven, for he hath Heaven begun in him. A Believer hath an evidence of Heaven; *Heb.* 11.1. *Faith is the evidence of things not seen*; he hath an earnest of Glory, 2 *Cor.* 1.22 *Who hath also given us the earnest of his Spirit*; an earnest is part of the whole summe; he hath a sure hope, *Heb.* 6.19. *Which hope we have as an anchor*; this anchor is cast upon Gods promise, *Titus* 1.2. *In hope of eternal life, which God that cannot lye hath promised.* So that here is great encouragement to take pains for Heaven, we may make sure of this Kingdom.\n\n13\\. The Kingdom of Heaven cannot be obtained without labour. *Non est ad astra mollis e terris via.* A boat may as well get to land without oars, as we to Heaven without labour. We cannot have the World without labour, and do we think to have Heaven? If a Man digs for Gravel, much more for Gold: *Phil.* 3.14. *I press toward the mark.* Heaven Gate is not like that *Iron-gate, which opened to Peter of its own accord, Acts* 12.10. Heaven is not like those *ripe figs which fall into the mouth of the eater; Nahum* 3.12. No, there must be taking pains. Two things are requisite for a Christian, a watchful eye and a working hand. We must as *Hannibal,* force a way to the Heavenly Kingdom through difficulties. We must win the garland of Glory by labour, before we wear it with triumph. God hath enacted this Law, *That no man shall eat of the Tree of Paradise, but in the sweat of his browes*; how then dare any censure Christian diligence; how dare they say, you take more pains for Heaven than needs: God saith 〈 in non-Latin alphabet 〉, *strive as in an agony, fight the good sight of Faith*; and these say, you are too strict: But who shall we believe, an holy God that bids us strive, or a prophane Atheist that saith we strive too much.\n\n14\\. Much of our time being already mispent, we had need work the harder for the Kingdom of Heaven. He who hath lost his time at School, and often played truant, had need ply it the harder that he may gain a stock of Learning; he who hath slept and loytered in the beginning of his journey, had need ride the faster in the evening, least he fall short of the place he is travelling to. Some here present are in their Youth, others in the flower of their Age, others have gray hairs, the Almond tree blossoms, and perhaps they have been very regardless of their Souls or Heaven. Time spent unprofitably is not time lived, but time lost; if there be any such here who have misspent their golden hours, they have not only been sloathful but wastful Servants, how had you need now, redeem the time, and press forward with might and main to the Heavenly Kingdom; 1 *Pet* 4.3. *The time past of our life may suffice us to have wrought the will of the Gentiles.* It may suffice us that we have lost so much time already, let us now work the harder: Such as have crept as Snails, had need now fly as Eagles to the Paradise of God; if in the former part of your Life you have been as Willows, barren in goodness, in the latter part be as *an Orchard of Pomegranats, with pleasant fruits, Cant.* 4.13. Recompence former remisness with future diligence.\n\n15\\. How uncomely and sordid a sloathful temper of Soul is; *Zeph.* 1.12. *I will punish the men who are settled on their lees*; Hebr. *Hakkophim, Coagulatos,* curdled on their lees. *Settling on the lees,* is an emblem of a dull unactive Soul. The Snail by reason of its slow motion was reckoned among the unclean; *Lev.* 11.30. *A slothful man hideth his hand in his bosom, Prov.* 19.24. he is loath to pull it out, though it be to lay hold on a Crown: *Non capit porta illa Caelestis torpore languidos,* Brugens. The Devil himself cannot be charged with idleness, 1 *Pet.* 5.8. 〈 in non-Latin alphabet 〉, *He walketh about.* An idle Soul stands in the World for a cypher, and God writes down no cyphers in the Book of Life; Heaven is no hive for Drones; an idle person is fit for a temptation. When the Bird sits still upon the bough, then it is in danger of the gun; one sits still in sloath, then the Devil shoots him with a temptation; standing water putrifies. Heathens will rise up in Judgment against supine Christians. What pains did they take in the Olympick Games, they ran but for a Garland of Flowers, or Olive, 〈 in non-Latin alphabet 〉, saith *Chrysostom,* and do we sit still who run for a Kingdom? How can he expect a Reward that never works, or a Crown that never fights? *Inertia animae somnus,* sloath is the Souls sleep. *Adam* when he was asleep lost his Rib; and when a person is in the deep sleep of sloath, he loseth Salvation.\n\n16\\. Holy activity and industry doth enoble a Christian: *Labor splendore decoratur,* Cicero. The more excellent any thing is, the more active. The Sun is a glorious Creature, it is ever in motion, going its circuit: Fire is the purest Element, and the most active, ’tis ever sparkling and flaming: The Angels are the most Noble Creatures, they are represented by the Cherubims with Wings displayed. The more active for Heaven the more illustrious, and the more do we resemble the Angels. The Phenix flyes with a Coronet on its head; the industrious Soul hath his Coronet, his labour is his ensign of honour.\n\n17\\. It is Mercy that there is a possibility of Happiness, and that upon our pains taking we may have a Kingdom; by our Fall in *Adam* we forfeited Heaven; why might not God have dealt with us as with the lapsed Angels? they had no sooner sinned but were expell’d Heaven never to come thither more; we may say as the Apostle, *Rom.* 11.22. *Behold the Goodness and severity of God.* To the Apostate Angels behold the severity of God that he should throw them down to Hell for ever; to us behold the goodness of God, that he hath put us into a possibility of Mercy, and if we do but take pains, there is a Kingdom stands ready for us; how may this whet and sharpen our Industry, that we are in a Capacity of Salvation; and if we do but what we are able, we shall receive an eternal weight of Glory.\n\n18\\. Our labour for the Kingdom of Heaven is minute and transient, it is not to last long; our labour expires with our life; ’tis but a while and we shall leave off working, for a little labour an eternal Rest: Who would think much to wade through a little water, that were sure to be crowned as soon as he came at shore. Christians let this encourage you, you have but a little more pains to take, a few Tears more shed, a few more Sabbaths kept, and behold an Eternal Recompence of Reward; what are a few Tears to a Crown? a few Minutes of time to an Eternity of Glory?\n\n19\\. What striving is there for earthly Kingdoms which are corruptible, and subject to change: With what Vigour and Alacrity did *Hannibal*’s Soldiers continue their March over the *Alps* and craggy Rocks; and *Caesars* Soldiers fight with Hunger and Cold. Men will break through Laws and Oaths, they will swim to the Crown in Blood; will they venture thus for earthly Promotions? and shall not we strive more for an Heavenly Kingdom? 〈 in non-Latin alphabet 〉, *Chrysost.* This is a Kingdom which cannot be shaken, *Heb.* 12.28. A Kingdom where there is unparallel’d Beauty, unstained Honour, unmixed joy; a Kingdom where there shall be nothing present, which we could wish were removed, nor nothing absent, which we could wish were enjoyed: Sure if there be any Spark of Grace or true Generosity in our Breasts, we will not suffer our selves to be out-striven by others, we will not let them take more pains for earthly Honours, then we do for that excellent Glory which will crown all our desires.\n\n20\\. How much pains do some Men take to go to Hell, and shall not we take more pains to go to Heaven? *Jer.* 9.5. *They weary themselves to commit Iniquity.* Sinners hackny themselves out in the Devils Service: What Pains do some Men take to satisfy their unclean Lusts! they wast their Estates, wear the shameful marks of their sin about them; they will visit the Harlots house though it stands the next door to hell, *Prov.* 7.27. *Her house is the way to Hell.* What pains do others take in persecuting! Holiness is the white they shoot at: ’Tis said of *Antiochus Epiphanes,* he undertook more tedious Journies, and went upon greater hazards to vex and oppose the *Jews,* then any of his Predecessors had done in getting of Victories. The Devil blows the horn, and Men ride Post to hell, as if they feared hell would be full ere they could get thither: When Satan had entred into *Judas,* how active was *Judas*! he goes to the High Priests, from them to the Band of Soldiers, and with them back again to the Garden, and never left till he had betrayed Christ: How industrious were the idolatrous *Jews,* so fiercely were they bent upon their sin, that they would sacrifice their Sons and Daughters to their Idol Gods, *Jer.* 32.35. Do Men take all this Pains for hell, and shall not we take pains for the Kingdom of Heaven? The wicked have nothing to encourage them in their Sins, they have all the threatenings of God as a flaming Sword against them. O let it never be said that the Devils Servants are more active then Christs, that they serve him better, who rewards them only with Fire and Brimstone, then we do God who rewards us with a Kingdom.\n\n21\\. The labour we take for Heaven is a labour full of pleasure, *Prov.* 3.17. A Man sweats at his Recreation, tires himself with hunting, but there is a delight he takes in it which sweetens it: *Rom.* 7.22. *I delight in the Law of God, in the inner Man, Gr. 〈 in non-Latin alphabet 〉, I take pleasure.* Not only is the Kingdom of Heaven delightful, but the way thither: What delight hath a gracious Soul in Prayer, *Isa.* 56.7. *I will make them joyful in my house of Prayer.* While a Christian weeps there is joy drops with Tears; while he is musing on God he hath such illapses of the Spirit, and as it were such Transfigurations of Soul, that he thinks himself half in Heaven, *Psal.* 63.5, 6. *My Soul shall be satisfied as with marrow and fatness, and my Mouth shall praise thee with joyful Lips, when I remember thee upon my Bed, &c.* A Christians work for Heaven is like a Bridegrooms work on the Morning of the Marriage day, he puts on his Vesture and wedding Robes, in which he shall be married to his Bride; so in all the Duties of Religion we are putting on those wedding Robes, in which we shall be married to Christ in Glory: O what solace and inward Peace is there in close walking with God, *Isa.* 32.17. *The Work of Righteousness shall be Peace.* Serving of God is like gathering of Spices or Flowers, wherein there is some labour, but the labour is recompenced with delight: Working for Heaven is like digging in a Gold Mine, the digging is labour, but getting the Gold is pleasure: O then let us bestir our selves for the Kingdom of Heaven; it is a labour full of Pleasure; a Christian would not part with his Joy for the most delicious Musick; he would not exchange his Anchor of Hope for a Crown of Gold: Well might *David* say in keeping thy Precepts there is great Reward, *Psal.* 19.11. not only *after* keeping thy Precepts, but *in* keeping them; a Christian hath both the Spring Flowers and the Crop; inward delight in serving God, there is the Spring Flowers; and the Kingdom of Glory at last, there is the full Crop.\n\n22\\. How industrious have the Saints in former Ages been, they thought they could never do enough for Heaven; they could never serve God enough, love him enough, *minus te amavi, Domine, Austin.* Lord I have loved thee too little. What Pains did Saint *Paul* take for the Heavenly Kingdom, *Phil.* 3.13. *Reaching forth unto those things which are before*; 〈 in non-Latin alphabet 〉 the *Greek* Word to reach forth, signifies to stretch out the neck, a Metaphor from Racers who strain every Limb, and reach forward to lay hold on the Prize. *Anna* the Prophetess, *Luke* 2.37. departed not from the Temple, but served God with Fastings and Prayers night and day. *Basil* the Great by much labour and watching exhausted his bodily strength. Let Racks, Pullies, and all torments come upon me (said *Ignatius*) so I may win Christ. The Industry and Courage of former Saints who are now crowned with Glory should provoke our diligence, that so at last we may sit down with them in the Kingdom of Heaven.\n\n23\\. The more pains we take for Heaven, the more welcome will Death be to us: What is it makes Men so loath to dye? they are like a Tenant that will not out of the House, till the Sergeant pull him out; they love not to hear of Death; why so? because their Conscience accuseth them that they have taken little or no pains for Heaven; they have been sleeping when they should have been working; and now they are afraid least Death should carry them Prisoners to Hell: Whereas he who hath spent his time in serving of God, he can look Death in the Face with comfort, he was wholly taken up about Heaven, and now he shall be taken up to Heaven; he traded before in Heaven, and now he shall go to live there, *Phil.* 1.23. *Cupio dissolvi, I desire to be dissolved, and be with Christ: Paul* had wholly laid out himself for God, 1 *Cor.* 15.10. and now he knew there was a Crown laid up for him, and he longed to take Possession. Thus I have given you twenty three Perswasives or Arguments to exert and put forth your utmost diligence for the obtaining the Kingdom of Heaven; O that these Arguments were written in all your Hearts, as with the Point of a Diamond; and because delaies in these Cases are dangerous, let me desire you to set upon this Work for Heaven presently, *Psal.* 119.60. *I made hast, and delayed not to keep thy Commandments.* Many People are convinced of the necessity of looking after the Kingdom of Glory, but they say as those, *Hagg.* 1.2. *The time is not yet come*: They adjourn and put off, till their time is slip’d away, and so they lose the Kingdom of Heaven; beware of this fallacy; delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man; 1 *Sam.* 21.8. *The Kings business requires hast*; so the business of Salvation requires hast; do not put off an hour longer; *volat ambiguis mobilis alis hora*; what assurance have you that you shall live another day? have you any lease of life granted? why then do you not presently arise out of the Bed of Sloath, and put forth all your strength and Spirits that you may be possessed of the Kingdom of Glory? should not things of the highest importance be done first? setling a Mans Estate, and clearing the Title to his Land, is not delayed, but done in the first place; what is there of such grand importance as this, the saving of your Souls, and the gaining of a Kingdom? therefore to day hear Gods Voice, now mind Eternity, now get your Title to Heaven cleared before the Decree of Death bring forth; what imprudence is it to lay the heaviest Load upon the weakest Horse? so to lay the heavy Load of Repentance on thy self when thou art infeebled by sickness, the Hands shake, the Lips quiver, the Heart faints: O be wise in time, now prepare for the Kingdom: He who never begins his Voyage to Heaven but in the storm of Death, it is a thousand to one if he doth not suffer an Eternal Shipwrack.\n\n## VSE VI. Of Exhortation\n\n1\\. *Branch.* If there be such a glorious Kingdom a coming, then you who have any good hope through Grace that you are the Heirs of this Kingdom, let me exhort you to six things.\n\n1\\. Often take a Prospect of this heavenly Kingdom, climb up the Caelestial Mount, take a turn as it were in Heaven every day by holy Meditation, *Psal.* 48.12, 13. *Walk about Sion, tell the Towers thereof, mark well her Bulwarks*: See what a glorious Kingdom Heaven is, go-tell the Towers, view the Palaces of the Heavenly *Jerusalem*; Christian, show thy Heart the Gates of Pearl, the Bed of Spices, the Clusters of Grapes which grow in the Paradise of God; say, O my Soul, all this Glory is thine, it is thy Fathers good pleasure to give thee this Kingdom: The Thoughts of Heaven are very delightful and ravishing; can Men of the World so delight in viewing their Bags of Gold, and Fields of Corn, and shall not the Heirs of Promise take more delight in contemplating the Caelestial Kingdom: The serious Meditation of the Kingdom of Glory would work these three effects.\n\n(1.) It would put a damp and slur upon all worldly Glory: Those who stand upon the top of the *Alps* the great Cities of *Campania* seem but small in their eye. Could we look through the Perspective Glass of Faith, and take a view of Heavens Glory, how small and minute would all other things appear: *Moses* slighted the Honours of *Pharaohs* Court, having an eye to the Recompence of Reward: *Heb.* 11.26. St. *Paul* who had a Vision of Glory, and Saint *John* who was carried away in the Spirit, and saw the holy *Jerusalem* descending out of Heaven, having the Glory of God in it, *Rev.* 21.11. how did the world after appear in an Eclipse to them.\n\n(2.) The Meditation of the heavenly Kingdom would much promote holiness in us: *Heaven is an holy place,* 1 *Pet.* 1.4. *an Inheritance undefiled*; ’tis described by Transparent Glass to denote its Purity, *Rev.* 21.21. The contemplating heaven would put us upon the study of holiness, because none but such are admitted into that kingdom: Heaven is not like *Noah*’s Ark, into which came clean Beasts and unclean; only *the pure in heart shall see God, Mat.* 5.8.\n\n(3.) The Meditation of the heavenly Kingdom would be a Spur to diligence, *immensum Gloria Calcar habet.* 1 *Cor.* 15.58. *alwaies abounding in the work of the Lord, knowing that your Labour shall not be in vain in the Lord.* When the Mariner sees the haven he plies it harder with his Oars; when we have a sight and prospect of Glory, it would make us much in Prayer, alms, watching, it would add wings to duty, and make the Lamp of our Devotion burn brighter.\n\n2\\. If you have hopes of this Kingdom▪ be content though you have but a little of the World: Contentment is a rare thing, ’tis a Jewel that but few Christians wear; but if you have a grounded hope of heaven, it may work your heart to Contentation; what though you have but little in Possession, you have a Kingdom in Reversion. Were you to take an estimate of a Mans Estate, how would you value it? by what he hath in his house, or by his Land? perhaps he hath little Money or Jewels in his house, but he is a Landed Man, there lies his Estate. A Believer hath but little Oyl in the Cruse▪ and Meal in the Barrel, but he is a landed Man, he hath a Title to a Kingdom, and may not this satisfy him? If a Man who lived here in *England,* had a great Estate befallen him beyond the Seas, and perhaps had no more Money at present, but just to pay for his Voyage, he is content, he knows when he comes to his Estate he shall have Money enough: Thou who art a Believer hast a Kingdom befallen thee; though thou hast but little in thy Purse, yet if thou hast enough to pay for thy Voyage, enough to bear thy Charges to heaven, it is sufficient. God hath given thee Grace which is the Fore Crop, and will give thee Glory, which is the After-Crop, and may not this make thee content?\n\n3\\. *Branch.* If you have hope of this blessed Kingdom, pray often for the coming of this glorious Kingdom, *Thy Kingdom come*: Only Believers can pray heartily for the hastening of the Kingdom of Glory.\n\n1\\. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts: Can the guilty Prisoner pray that the Assises may come?\n\n2\\. They cannot pray heartily that Christs kingdom of Glory may come, who are Lovers of the World; they have found Paradise, they are in their kingdom already, this is their heaven, and they desire to hear of no other; they are of his mind who said, if he might keep his Cardinalship in *Paris* he would lose his part in Paradise.\n\n3\\. They cannot pray heartily that Christs kingdom of Glory may come, who oppose Christs kingdom of Grace, who break his Laws which are the Scepter of his kingdom, who shoot at those who bear Christs Name and carry his Colours; sure these cannot pray that Christs kingdom of Glory may come, for then Christ will judge them, and if they say this Prayer they are Hypocrites, they mean not as they speak. But you who have the kingdom of Grace set up in your hearts, pray much that the kingdom of Glory may hasten, *Thy Kingdom come*; when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory, shining ten thousand times brighter then the Sun in all it’s Meridian Splendor. When Christs kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour, and made like Christs Glorious Body; then shall your Souls like Diamonds sparkle with Holiness; you shall never have a sinful thought more, you shall be as holy as the Angels, you shall be as holy as you would be, and as holy as God would have you to be; then you shall be in a better state than in Innocency. *Adam* was Created a Glorious Creature but mutable, a bright Star but a falling Star, but in the Kingdom of Heaven is a fixation of Happiness: When Christs Kingdom of Glory comes you shall be rid of all your enemies: As *Moses* said, *Exod.* 14.13. *The Egyptians whom you have seen to day, you shall see them no more for ever*; so those enemies who have plough’d on the backs of Gods people, and made deep their surrows, when Christ shall come in his Glory, you shall see these enemies no more. All Christs enemies shall be *put under his feet,* 1 *Cor.* 15.25. and before the wicked be destroyed the Saints shall judge them; 1 *Cor.* 6.2. *Know ye not that the Saints shall judge the World*: This will cut the wicked to the heart, that those whom they have formerly scorned and scourged shall sit as Judges upon them, and vote with Christ in his judicial proceedings: O then well may you pray for the hastening of the Kingdom of Glory, *Thy Kingdom come.*\n\n4\\. *Branch.* If you have any good hope of this blessed Kingdom, let this make the colour come in your Faces, be of a sanguine▪ chearful temper; have you a Title to a Kingdom, and sad? *Rom.* 5.2. *We rejoyce in the hope of the glory of God.* Christians, the Trumpet is ready to sound; an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed; your Coronation day is a coming; it is but putting off your clothes, and laying your head upon a pillow of dust, and you shall be inthroned in a Kingdom, and invested with the embroidered Robes of Glory: Doth not all this call for a chearful Spirit? Chearfulness adorns Religion; it is a temper of Soul Christ loves: *John* 14.28. *If ye loved me ye would rejoyce.* It makes many suspect Heaven is not so pleasant, when they see those that walk thither so sad. How doth the heir rejoyce in hope of the Inheritance? Who should rejoyce if not a Believer who is heir of the Kingdom, and such a Kingdom as *eye hath not seen.* When the Flesh begins to droop, let Faith lift up its head, and cause an holy jubilation and rejoycing in the Soul.\n\n5\\. Let the Saints long to be in this blessed Kingdom. A Prince that travels in Foreign parts, doth he not long to be in his own Nation, that he may be Crowned? The Bride desires the Marriage day: *Rev.* 22.17. *The Spirit and the bride say, Come: Even so come Lord Jesus.* Sure our unwillingness to go hence, shows either the weakness of our Faith in the belief of the Heavenly Kingdom, or the strength of our doubtings, whether we have an interest in it. Were our Title to Heaven more cleared, we should need Patience to be content to stay here any longer.\n\nAgain, Our unwillingness to go hence declares, we love the World too much, and Christ too little. Love (as *Aristotle* saith) desires Union; did we love Christ as we should, we would desire to be united to him in Glory; when we might take our fill of Love, be humbled that we are so unwilling to go hence: Let us labour to arrive at that divine temper of Soul as *Paul* had, *Cupio dissolvi, I desire to depart and be with Christ; Phil.* 1.23. We are encompassed with a body of sin, should not we long to shake off this viper? We are in *Meseck,* and the Tents of *Kedar,* in a place where we see God dishonoured, should not we desire to have our pass to be gone? We are in a valley of Tears, is it not better being in a Kingdom? Here we are combating with Satan, should not we desire to be called out of the bloody field where the bullets of Temptation fly so fast, that we may receive a victorious Crown? O ye Saints, breath after the Heavenly Kingdom. Though we should be willing to stay to do service, yet we should ambitiously desire to be alwayes sunning our selves in the light of Gods Countenance. Think what it will be to be ever with the Lord, are there any sweeter smiles or embraces than his? Is there any bed so soft as Christs bosom? Is there any such joy as to have the golden banner of Christs Love displayed over us? Is there any such honour as to sit upon the Throne with Christ; *Rev.* 3.21. O then long for the Caelestial Kingdom.\n\n6\\. Wait for this Kingdom of Glory. It is not incongruous or improper to long for Heaven, yet wait for it; long for it because it is a Kingdom, yet wait your Fathers good pleasure; God could presently bestow this Kingdom, but he sees it good that we should wait a while.\n\n(1.) Had we the Kingdom of Heaven presently, assoon as ever Grace is infused, then God would lose much of his Glory. 1. Where would be our living by Faith, which is the Grace that brings in the chief revenues of Glory to God; *Rom.* 4.20. 2. Where would be our suffering for God, which is a way of honouring him, which the Angels in Heaven are not capable of. 3. Where would be the active service we are to do for God? Would we have God give us a Kingdom, and we do nothing for him before we come there? Would we have Rest before Labour, a Crown before Victory? This were disingenuous. *Paul* was content to stay out of Heaven a while, that he might be a means to bring others thither; *Phil.* 1.23.\n\n(2.) While we wait for the Kingdom our Glory is increasing. Every Duty Religiously performed adds a Jewel to our Crown. Do we desire to have our Robes of Glory shine brighter, let us wait and work; the longer we stay for the Principal, the greater will the Interest be. The Husbandman waits till the seed spring up: Wait for the harvest of Glory. Some have their waiting Weeks at Court; this is your walting time: Christ saith, *Pray and faint not, Luke* 18.1. so wait and faint not. Be not weary; the Kingdom of Heaven will make amends for your waiting: *I have waited for thy Salvation, O Lord,* said that dying Patriarch, *Gen.* 49.18.\n\n## VSE V. Comfort to the people of God\n\n1\\. In all their Sufferings. The true Saint is as *Luther* saith, *Haeres Crucis,* heir to the Cross, Affliction is his Dyet drink, but here is that may be as Bezoar-stone to keep him from fainting; these sufferings bring a Kingdom. The hope of the Kingdom of Heaven, saith *Basil,* should indulcorate and sweeten all our troubles; 2 *Tim.* 2.12. *If we suffer we shall reign with him:* ’Tis but a short fight, but an eternal triumph; this light suffering produceth *an eternal weight of Glory*; 2 *Cor.* 4.17. 1. *A weight of Glory,* 〈 in non-Latin alphabet 〉: Things which are precious, the more weighty, the more they are worth; the more weight is in a Crown of Gold the more it is worth ’Tis a weight of Glory. 2. 〈 in non-Latin alphabet 〉, *An eternal weight of Glory*: Did this Glory last but a while it would much abate and imbitter the Joyes of Heaven, but the Glory of that Kingdom runs parallel with Eternity; God will be as a deep Sea of Blessedness, and the Glorified Saints shall for ever bathe themselves in that Ocean. One dayes wearing the Crown will abundantly pay for all the Saints sufferings, how much more then, when *they shall reign for ever and ever; Rev.* 22.5. O let this support under all the Calamities and Suffering in this Life: What a vast difference is there between a Believers Sufferings and his Reward; *Rom.* 8.18. *The sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us.* For a few Tears, Rivers of Pleasure; for Mourning, white Robes: This made the Primitive Christians laugh at Imprisonment, and snatch up Torments as so many Crowns: Though now we drink in a Worm-wood Cup, here is Sugar in the bottom to sweeten it; *’Tis your Fathers good pleasure to give you a Kingdom.*\n\n2\\. Comfort in Death: Here is that which may take away from Gods Children the terrour of Death, they are now entring into the Kingdom. Indeed no wonder if wicked Men be appal’d and terrified at the approach of Death, they dye unpardoned, Death carries them to the Goal, where they must lye for ever without Bail or Mainprize: But why should any of Gods Children be so scared and half-dead with the thoughts of Death? What hurt doth Death do to them, but lead them to a Glorious Kingdom? Faith gives a Title to Heaven, Death a Possession; let this be a Gospel-antidote to expel the fear of Death. *Hilarion* that blessed Man, cryed out, *Egredere Anima, egredere, quid times?* Go forth my Soul, go forth, what fearest thou? Let them fear Death, who do not fear Sin: But let not Gods Children be over-much troubled at the grim Face of that Messenger which brings them to the end of their Sorrow, and the beginning of their Joy. Death is yours, 1 *Cor.* 3.22. it is part of a Believers inventory. Is a Prince afraid to cross a narrow Sea, who shall be Crowned when he comes to Land? Death to the Saints shall be an usher, to bring them into the Presence of the King of Glory: This puts Lilies and Roses into the ghastly face of Death, and makes it look amiable. Death brings us to a Crown of Glory which fades not away. The day of Death is better to a Believer than the day of his Birth. Death is *aditus ad Gloriam,* an entrance into a blessed Eternity. Fear not Death, but rather let your Hearts revive when you think these ratling wheels of Deaths Chariot are but to carry you home to an everlasting Kingdom."},{"number":95,"title":"Thy Will be done in Earth, as it is in Heaven","part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[],"text":"*MATTH. vi.* 10. Thy Will be done in Earth, as it is in Heaven.\n\nWe come next to the Third Petition, *Thy Will be done in Earth as it is in Heaven.*\n\nThis Petition consists of Two Parts.\n\nI. The Matter, *Doing of Gods Will.* II. The Manner, *As it is in Heaven.*\n\nI. The Matter of this Petition is, *The doing of Gods Will. Thy Will be done.*\n\nQuest. 1. *What is meant by the Will of God?*\n\n*Answ.* There is a twofold Will: 1. *Voluntas decreti,* Gods secret Will, or the Will of his Decree: We pray not that Gods secret Will may be done by us. This secret Will cannot be known, it is locked up in Gods own breast, and neither Man or Angel hath Key to open it. 2. *Voluntas revelata,* Gods revealed Will. This revealed Will is written in the Book of Scripture; the Scripture is a declaration of Gods Will, it discovers what he would have us do in order to our Salvation.\n\nQuest. 2. *What do we pray for in these words,* Thy Will be done?\n\n*Answ.* We pray for two things. 1. For Active Obedience; that we may do Gods Will actively in what he commands. 2. For Passive; that we may submit to Gods Will patiently in what he inflicts. We pray that we may do Gods Will actively, subscribe to all his commands, believe in Jesus the cardinal Grace, lead holy lives. So *Austin* upon the Petition, *Nobis a Deo precamur Obedientiam,* we pray that we may actively obey Gods Will. This is the summe of all Religion, the two Tables epitomized, *The doing of Gods Will. Thy Will be done.* We must know Gods Will before we can do it; knowledge is the eye which must direct the foot of Obedience. At *Athens* there was an Altar set up 〈 in non-Latin alphabet 〉, *To the unknown God, Acts* 17.23. It is as bad to offer the blind to God as the dead. Knowledge is the Pillar of Fire to give light to practise; but though knowledge is requisite, yet the knowing of Gods Will is not enough without doing of his Will: *Thy Will be done.* If one had a System of Divinity in his head, if he had 〈 in non-Latin alphabet 〉, *all knowledge,* 1 *Cor.* 13.2. yet if Obedience were wanting, his knowledge were lame, and would not carry him to Heaven. Knowing Gods Will may make a Man admired, but it is doing Gods Will that makes him blessed; knowing Gods Will without doing it, will not crown us with happiness.\n\n1\\. The bare knowledge of Gods Will is inefficacious, it doth not better the heart. Knowledge alone is like a Winter-Sun which hath no heat or influence; it doth not warm the Affections, or purifie the Conscience. *Judas* was a great Luminary, he knew Gods Will, but he was a Traytor.\n\n2\\. Knowing without doing Gods Will will make ones case worse, ’twill heat Hell the hotter; *Luke* 12.47. *The servant which knew his Lords will, and did not according to his will shall be beaten with many stripes.* Many a Mans knowledge is a torch to light him to Hell. Thou who hast knowledge of Gods Will but dost not do it, wherein dost thou excel an Hypocrite? Nay, wherein dost thou excel the Devil? *who transforms himself into an Angel of light?* ’Tis improper to call such Christians who are knowers of Gods Will, but not doers of it. ’Tis improper to call him a Tradesman who never wrought in his Trade; so to call him a Christian who never wrought in the Trade of Religion. Let us not rest in the knowing of Gods Will. Let it not be said of us as *Plutarch* speaks of the *Grecians, They knew what was just but did it not.* Let us set upon this, the doing of Gods Will. *Thy Will be done.*\n\nQuest. 3. *Why is the doing of Gods Will so requisite?*\n\n*Answ.* 1. Out of Equity. God may justly claim a right to our Obedience; he is our founder; we have our being from him; and ’tis but equal that we should do his Will at whose word we were Created. God is our Benefactor; ’tis just that if God give us our Allowance we should give him our Allegiance.\n\n2\\. The great design of God in the World is to make us doers of his Will. 1. All Gods Royal Edicts and Precepts are to bring us to this, to be doers of his Will; what needed God been at the pains to give us the copy of his Law, and write it out with his own Finger else. The Word is not only a Rule of Knowledge, but of Duty; *Deut.* 13.4. *Deut.* 26.16. *This day the Lord thy God hath commanded thee to do these statutes, thou shalt therefore keep and do them.* If you tell your Children what is your mind, it is not only that they may know your Will, but do it. God gives us his Word as a Master gives a Scholar a Copy to write after it; he gives it as his Will and Testament, that we should be the Executors to see it performed. 2. This is the end of all Gods Promises to draw us to do Gods Will; the Promises are loadstones to Obedience, *Deut.* 11.27. *A blessing if ye obey*; as a Father gives his Son Money to bribe him to Obedience. *Deut.* 28.1. *If thou shalt hearken to the voice of the Lord thy God, and do all his commandments, the Lord thy God will set thee on high above all the nations of the earth; Blessed shalt thou be in the city, and in the field.* The Promises are a Royal Charter settled upon Obedience. 3. The Minatory part of the Word, the threatnings of God stand as the Angel with a Flaming Sword to deter us from Sin, and make us doers of Gods Will; *Deut.* 11.28. *A curse if ye will not obey. Psal.* 68.21. *God shall wound the hairy scalp of every one that goes on still in his trespasses.* These threatnings do often take hold of Men in this Life; they are made examples, and hung up in chains to scare others from Disobedience. 4. All Gods Providences are to make us doers of his Will. As God makes use of all the seasons of the Year for Harvest, so all his various Providences are to bring on the Harvest of Obedience.\n\n1\\. Afflictions are to make us do Gods Will; 2 *Chron.* 33.12. *When Manasseh was in affliction, he besought the Lord, and humbled himself greatly.* The Rod hath this voice, *Be doers of Gods Will.* Affliction is called a Furnace; *Isa.* 48.10. *The furnace melts the metal, and then it is cast into a new mould.* Gods Furnace is to melt us and mould us into Obedience.\n\n2\\. Gods Mercies are to make us do his Will; *Rom.* 12.1. *I beseech you by the mercies of God, that ye present your bodies a living sacrifice.* Body is by a Synecdoche put for the whole Man. If the Soul should not be presented to God as well as the Body, it could not be a reasonable service. Now saith the Apostle, *I beseech you by the mercies of God present your selves a living sacrifice.* Mercies are the strongest obligations to Duty. *Hos.* 11.4. *I drew them with the cords of a man*; that is, with the golden cords of my Mercy. In a word, all that is written in Law or Gospel, tends to this, that we should be doers of Gods Will, *Thy Will be done.*\n\n3\\. By doing the Will of God we evidence Sincerity; as Christ said in another sense, *John* 10.25. *The works which I do, bear witness of me:* So it is not all our golden words, if we could speak like Angels, but our works, our doing of Gods Will, which bears witness of our Sincerity. We judge not of the health of a Mans Body by his high Colour, but by the Pulse of the Arm, where the Blood chiefly stirs; so a Christians soundness is not to be judged by his Profession; what is this high Colour? but the estimate of a Christian is to be taken by his Obediential acting, his doing the Will of God; this is the best Certificate and Letters Testimonial to shew for Heaven.\n\n4\\. Doing Gods Will much propagates the Gospel; this is the Diamond that sparkles in Religion. Others cannot see what Faith is in the Heart, but when they see we do Gods Will on Earth, this makes them have a venerable opinion of Religion, and become Proselites to it. *Julian* in one of his Epistles writing to *Arsatius,* saith, *That the Christian Religion did much flourish by the Sanctity and Obedience of them that professed it.*\n\n5\\. By doing Gods Will we show our Love to Christ; *John* 14.21. *He that hath my commandments and keepeth them, he it is that loveth me.* What greater Love to Christ than to do his Will, though it cross our own. Every one would be thought to love Christ; but how shall that be known but by this, do you do his Will on Earth? *Neque principem veneramur si odio ejus Leges habemus,* Isid. ’Tis a vain thing for a Man to say he loves Christs Person, when he slights his Commands. Not to do Gods Will on Earth is a great evil, ’tis, (1.) Sinful. (2.) Foolish. (3.) Dangerous.\n\n(1.) It is Sinful. 1. We go against our Prayers; we pray, *Fiat voluntas tua,* thy will be done, and yet we do not obey his will, we confute our own Prayer. 2. We go against our Vow in Baptism; we have vowed to fight under the Lords Banner, to obey his Scepter, and this Vow we have oft renewed in the Lords Supper; if we do not Gods will on Earth we are forsworn, and God will indite us of Perjury.\n\n(2.) Not to do Gods will on Earth is Foolish; 1. Because there is no standing it out against God. If we do not obey him we cannot resist him: 1 *Cor.* 10.22 *Are we stronger than he? Job.* 40.9. *Hast thou an arm like God?* Canst thou measure Armes with him? To oppose God is as if a Child should fight with an Arch-Angel; as if an heap of Bryars should put themselves into a battalia against the Flame. 2. Not to do Gods will is foolish, because if we do not Gods will we do the Devils will. Is it not folly to gratifie an enemy? To do his will that seeks our ruine?\n\nQuest. *But are any so wicked as to do the Devils will?*\n\n*Answ.* Yes; *John* 8.44. *Ye are of your Father the Devil, and the lusts of your Father ye will do.* When a Man tells a lye doth he not do the Devils will? *Acts* 5.3. *Ananias, Why hath Satan filled thy heart to lye to the Holy Ghost?*\n\n(3.) Not to do Gods Will is dangerous; it brings a Spiritual *Praemunire.* If Gods Will be not done by us, he will have his will upon us; if we obey not Gods will in commanding, we shall obey his will in punishing, 2 *Thess.* 1.7. *The Lord Jesus shall be revealed with his mighty Angels in flames of fire, taking vengeance on them that obey not his gospel.* Either we must do Gods will, or suffer it.\n\n6\\. Whatever God wills us to do is for our benefit: Behold here self-interest. As if a King commands his Subject to dig in a Mine of Gold, and then gives him all the Gold he hath digged. God bids us do his will, and this is for our good; *Deut.* 10.13. *And now O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and keep the commandments of the Lord, which I command thee this day for thy good.* It is Gods will that we should repent, and this is for our good; Repentance ushers in remission; *Acts* 3.9. *Repent that your sins may be blotted out.* It is Gods will that we should believe; and why is it but that we should be crowned with Salvation; *Mark* 16.16. *He that believes shall be saved.* What God wills is not so much our Duty as our Priviledge; he bids us obey his voice, and it is greatly for our good; *Jer.* 7.23. *Obey my voice and I will be your God.* I will not only give you my Angels to be your guard, but my self to be your portion; my Spirit shall be yours to sanctifie you, my Love shall be yours to comfort you, my Mercy shall be yours to save you. *I will be your God.*\n\n7\\. To do Gods will is our Honour. A Person thinks it an Honour to have a King speak to him to do such a thing; the Angels count it their highest Honour in Heaven to do Gods will; *Servire Deo regnare est,* To serve God is to reign. *Non onerant nos sed ornant,* Salvian. How chearfully did the Rowers row the Barge that carried *Caesar*; to be imployed in his Barge was an Honour, to be imployed in doing Gods will, is *insigne Honoris,* the highest ensign of Honour that a Mortal Creature is capable of. Christs Precepts do not burden us but adorn us.\n\n8\\. To do Gods Will on Earth makes us like Christ, and akin to Christ. 1. It makes us like Christ: Is it not our Prayer that we may be like Christ. Jesus Christ did his Fathers will; *John* 6.38. *I came down from Heaven not to do my own will, but the will of him that sent me.* God the Father and Christ, as they have but one Essence, so but one Will; Christs will was melted into his Fathers; *John* 4.34. *My meat is to do the will of him that sent me.* By our doing Gods will on Earth, we resemble Christ; nay, we are akin to Christ, and are of the Blood-Royal of Heaven. *Alexander* called himself Couzen to the Gods; what Honour is it to be akin to Christ. *Matth.* 12.50. *Whosoever shall do the will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother.* Did King *Solomon* arise off his Throne to meet his Mother, and set her on a Throne by him, 1 *Kings* 3.19. such Honour will Christ bestow on such as are doers of Gods will, he will salute them as his Kindred, and set them on a Glorious Throne in the Amphitheatre of Heaven.\n\n9\\. Doing Gods will on Earth, brings Peace in Life and Death. 1. In Life; *Psal.* 19.11. *In keeping thy precepts there is great reward*; not only after keeping them but in keeping them; when we walk closely with God in Obedience, there is a secret Joy let into the Soul, and how swiftly and chearfully do the wheels of the Soul move when they are oyled with the Oyl of Gladness. 2. Peace in Death. When *Hezekiah* thought he was about to dye, what gave him Comfort? this, that he had done the will of God: *Isa.* 38.3. *Remember, O Lord, I beseech thee, how I have walked before thee in truth, and have done that which is good in thy sight.* ’Twas *Augustus* his wish, that he might have an 〈 in non-Latin alphabet 〉, an easie Death without much pain. If any thing make our pillow easie at Death, it will be this, we have endeavoured to do Gods will on Earth. Did you ever hear any cry out on their Death-bed, that they have done Gods will too much; no, hath it not been that they have done his will no more, that they come so short in their Obedience. Doing Gods will will be both your Comfort, and your Crown.\n\n10\\. If we are not doers of Gods will, we shall be looked upon as contemners of Gods will: Let God say what he will, yet Men will go on in Sin, this is to contemn God; *Psal.* 10.13. *Wherefore doth the wicked contemn God?* To contemn God is worse than to rebel. The Tribes of *Israel* rebelled against *Rehoboam* because he made their Yoak heavier, 1 *King.* 12.16. But to contemn God is worse, ’tis to slight him; to contemn God is to put a Scorn upon him, and affront him to his Face, and an Affront will make God draw his Sword. Thus I have answered that Question why doing Gods will on Earth, is so requisite: ’Tis as necessary as Salvation.\n\n4\\. Quest. *In what manner are we to do Gods will that we may find acceptance?*\n\nThe manner of doing Gods Will is the chief thing; the Schoolmen say well, *Modus rei cadit sub praecepto,* the manner of a thing is as well required as the thing it self: If a Man build an House, if he doth not do it according to the mind of the Owner, he likes it not, but thinks all his Charges lost; so if we do not Gods will in the right manner, it is not accepted; we must not only do what God appoints, but as God appoints; here lies the very Life-blood of Religion. So I come to answer this great Question, in what manner are we to do Gods will that we may find acceptance.\n\n*Answ.* 1. We do Gods Will acceptably when we do Duties Spiritually, *Phil.* 3.3. *We worship God, 〈 in non-Latin alphabet 〉, in the Spirit.* To serve God spiritually is to do duties *ab interno principio,* from an inward Principle: The Pharisees were very exact about the external part of Gods worship; how zealous were they in the outward observation of the Sabbath, charging Christ with the breach of it; but all this was but outward Obedience, there was nothing of Spirituality in it; then we do Gods will acceptably, when we serve him from a renewed Principle of Grace; a Crab-tree may bear as well as a Pear-main, but it is not so good fruit as the other, because it doth not come from so sweet a Root: An unregenerate Person may do as much external obedience as a Child of God, he may pray as much, hear as much, but his Obedience is harsh and sowre, because it doth not come from the sweet and pleasant Root of Grace; the inward principle of Obedience is Faith, therefore it is called the Obedience of Faith, *Rom.* 16.26. But why must this silver thread of Faith run through the whole work of Obedience?\n\n*Answ.* Because Faith looks at Christ in every Duty, it toucheth the Hem of his Garment, and through Christ both the Person and the Offering are accepted, *Ephes.* 1.6.\n\n2\\. We do Gods Will acceptably when we prefer his Will before all other; if God wills one thing, and Man wills the contrary, we do obey Mans will rather than Gods, *Act.* 4.19. *Whether it be right to hearken unto you more then unto God, judge ye.* God saith, thou shalt not make a graven Image; King *Nebuchadnezzar* set up a Golden Image to be worshipped; but the three Children (or rather Champions) resolve Gods Will shall take place, and they would obey him, though with the loss of their Lives, *Dan.* 3.18. *Be it known unto thee, O King, that we will not serve thy Gods, nor worship the Golden Image which thou hast set up.*\n\n3\\. We do Gods Will acceptably when we do Gods Will as it is done in Heaven, that is, as the Angels do it: To do Gods Will as the Angels, *similitudinem notat non aequalitatem,* Brugensis, denotes thus much, that we are to resemble them and make them our Pattern; though we cannot equal the Angels in doing Gods Will, yet we must imitate them; a Child cannot write so well as the Scrivener, yet he imitates the Copy in particular.\n\n1\\. We do Gods Will as the Angels do it in Heaven, when we do Gods Will Regularly, *sine deflexu,* we go according to divine Institutions, not Decrees of Councils, or Traditions, this is to do Gods Will as the Angels; they do it regularly, they do nothing but what is commanded; Angels are not for Ceremonies; as there are Statute-Laws in the Land, which bind; so the Scripture is Gods Statute-Law, which we must exactly observe; the Watch is set by the Dial: then our Obedience is right when it goes by the Sun-dial of the Word. If Obedience hath not the Word for its Rule, it is not doing Gods Will but our own, it is 〈 in non-Latin alphabet 〉, Will-worship, *Deut.* 12.32. The Lord would have *Moses* make the Tabernacle, 〈 in non-Latin alphabet 〉, according to the Pattern, *Exod.* 25.40. If *Moses* had left out any thing in the Pattern, or added any thing to it, it would have been very provoking; to mix any thing of our own devising in Gods worship, is to go beside, yea, contrary to the Pattern: Gods worship is the Apple of his Eye, that which he is most tender of, and there is nothing he hath more shewed his displeasure against, then the corrupting his worship. How severely did God punish *Nadab* and *Abihu* for offering up strange Fire, *Lev.* 10.2. that is, such Fire as God had not sanctified on the Altar; whatever is not divinely appointed, is offering up *strange Fire*: There is in many a strange itch after Superstition; they love a gawdy Religion, and are more for the Pomp of Worship then the Purity; this cannot be pleasing to God, for, as if God were not wise enough to appoint the manner how he will be served; Men will be so bold as to prescribe him. To thrust humane Inventions into sacred things, is a doing our own will not Gods, and he will say, *quis quaesivit hoc*? who hath required this at your hand? *Isa.* 1.12. Then we do Gods Will as it is done in Heaven, when we do it regularly we reverence Gods Institutions, and observe that Mode of Worship which hath the Stamp of divine Authority upon it.\n\n2\\. We do Gods Will as it is done by the Angels in Heaven, when we do it intirely, *sine mutilatione,* we do all Gods Will; the Angels in Heaven do all that God commands, they leave nothing of his Will undone, *Psal.* 103.20. *Ye his Angels that do his Commandments.* If God send an Angel to the *Virgin Mary,* he goes on Gods Errand; if he gives his Angels a Charge to Minister for the Saints they obey, *Heb.* 1.14. It cannot stand with Angelical Obedience to leave the least Iota of Gods Will unfulfilled: This is to do Gods Will as the Angels, when we do all his Will, *quicquid propter Deum fit aequaliter fit.* This was Gods Charge to *Israel, Numb.* 15.40. *Remember to do all my Commandments.* And it was spoken of *David, Act.* 13.22. *I have found David a Man after mine own heart, who shall perform all my Will, Greek, 〈 in non-Latin alphabet 〉, all my Wills.* Every Command hath the same Authority, and if we do Gods Will uprightly, we do it uniformly, we obey every part and Branch of his Will, we joyn first and second Table; surely we owe that to God our Father, which the Papists say, we owe to our Mother, the Church, unlimited Obedience; we must incline to every Command, as the Needle moves that way which the Loadstone draws.\n\n(2.) This discovers the unsoundness of many, who do Gods will by halves, they pick and choose in Religion, they in some things comply with Gods will, but not in other; like a foundred Horse who sets but some of his Feet on the Ground, he favours one Foot. He who is to play upon a Lute must strike upon every Sring or he spoils all the Musick: Gods Commandments may be compared to a ten-string’d Lute, we must obey Gods will in every Command, strike upon every string, or we can make no good Melody in Religion: The Badger hath one Foot shorter then the other; Hypocrites are shorter in some duties then other; some will pray, not give alms, hear the word, not forgive their Enemies, receive the Sacrament, not make Restitution, how can they be holy who are not just? Hypocrites profess fair, but when it comes to sacrificing the *Isaac,* crucifying the beloved sin, or parting with some of their Estate for Christ, here they stick, and say as *Naaman,* 2 *King.* 5.18. *In this thing the Lord pardon thy Servant.* This is far from doing Gods will as the Angels do; God likes not such as do his will by halves; if your Servant should do some of your work which you set him about, but not all, how would you like that?\n\n*Object.* But who is able to do all Gods will?\n\n*Answ.* Though we cannot do all Gods will legally, yet we may Evangelically; which is,\n\n1\\. When we mourn that we can do Gods will no better, when we fail we weep, *Rom.* 7.24.\n\n2\\. When it is the desire of our Soul to do Gods whole Will, *Psal.* 119.5. *O that my ways were directed to keep thy Precepts.* What a Child of God wants in strength, he makes up in desire, *in magnis voluisse sat est.*\n\n3\\. When we endeavour, *quoad conatum,* to do the whole Will of God: A Father bids his Child lift such a burden, the Child is not able to lift it, but he tries, and doth his endeavour to lift it, the Father accepts of it, as if he had done it; this is to do Gods Will Evangelically, and God is pleased to take it in good part, though it be not to satisfaction, yet it is to acceptation.\n\n3\\. We do Gods Will as it is done in Heaven by the Angels, when we do it sincerely, *sine fuco.* To do Gods Will sincerely lies in two things.\n\n1\\. To do it out of a pure respect to Gods Command. 2. With a pure Eye to Gods Glory.\n\n1\\. To do Gods Will out of a pure respect to Gods Command. *Abraham*’s sacrificing *Isaac* was contrary to Flesh and Blood, to sacrifice the Son of his Love, the Son of the Promise, and that no other hand but the Fathers own should do this, here was hard Service; but because God commanded it, out of pure respect to the Command, *Abraham* obeyed: This is to do Gods will aright, when, though we feel no present Joy or Comfort in Duty, yet because God commands we obey; not Comfort, but the Command is the Ground of Duty; thus the Angels do Gods will in Heaven; Gods Command is the weight sets the wheels of their Obedience a going.\n\n2\\. To do Gods will sincerely, is to do it with a pure Eye to Gods Glory. The Pharisees did the will of God in giving Alms, but that which was a dead Fly in the Ointment, was, that they did not aim at Gods Glory, but vain-glory; they blew a Trumpet▪ *Jehu* did the will of God in destroying the *Baal* worshippers, and God commended him for doing of it: but because he aimed more at setling himself in the Kingdom, then the Glory of God, therefore God lookt upon it no better then Murder, and said he would avenge the blood of *Jezreel* upon the house of *Jehu, Hos.* 2.4. Let us look to our ends in Obedience; though we shoot short, let us take a right aim; one may do Gods will yet not with a perfect heart: 2 *Chron.* 25.2. *Amaziah* did that which was right in the sight of the Lord, but not with a perfect Heart; the Action was right for the matter, but his aim was not right; that Action which wants a good aim, wants a good issue; he doth Gods Will rightly, that doth it uprightly, his end is to honour God, and lift up his Name in the world. A gracious Soul makes God his Center, as *Joab* when he had taken *Rabbah* sent for King *David,* that he might carry away the glory of the Victory, 2 *Sam.* 12.27. So when a gracious Soul hath done any duty, he desires that the glory of all may be given to God, 1 *Pet.* 4.11. *That in all things God may be glorified.* This is to do Gods will as the Angels, when we not only advance Gods Glory, but design his Glory; the Angels are said to cast their Crowns before the Throne, *Rev.* 4.10. Crowns are signs of greatest Honour, but these Crowns the Angels lay at the Lords Feet, to show that they ascribe the glory of all they do to him.\n\n4\\. We do Gods will as it is done in Heaven by the Angels, when we do it willingly, *sine murmuratione:* The Angels love to be employed in Gods Service; ’tis the Angels Heaven to serve God, they willingly descend from Heaven to Earth; when they bring Messages from God, and glad Tydings to the Church; now Heaven being a place of such Joy, the Angels would not leave it a Minute of an Hour, only that they take such infinite delight in doing Gods will; we do resemble the Angels when we do Gods will willingly, 1 *Chron.* 28.9. *And thou Solomon my Son, serve the Lord with a willing mind.* Gods People are called a willing People, *Psal.* 110.3. in *Hebrew, Gnam nedaebot,* a People of willingnesses; they give God a free-will Offering, though they cannot serve him perfectly, they serve him willingly; an Hypocrite though he doth *facere bonum,* yet not *velle,* he hath no delight in duty, he doth it rather out of fear of Hell, then Love to God, when he doth do Gods will, yet it is against his will, *Virtus nolentium nulla est. Cain* brought his Sacrifice but grudgingly, his worship was rather a Task, then an Offering, rather Pennance then Sacrifice, he did Gods will, but against his will; we must be carried upon the wings of Delight in every Duty; *Israel* were to blow the Trumpets when they offered Burnt-Offerings, *Numb.* 10.10. blowing the Trumpets was to show their Joy and Chearfulness in serving God we must read and hear the word with Delight, *Jer.* 15.16. *Thy Word was found and I did eat it, and it was unto me the Joy and Rejoycing of my heart.* A pious Soul goes to the word as to a Feast, or as one would go with delight to hear Musick. *Sleidan* reports that the Protestants in *France* had a Church they called *Paradise,* because when they were in the House of God, they thought themselves in Paradise: The Saints flock as Doves to the windows of Gods House, *Isa.* 60.8. who are these that flock as Doves to the windows? not that a truly regenerate Person is always in the same chearful temper of Obedience, he may sometimes find an indisposition and weariness of Soul, but his weariness is his burden, he is weary of his weariness, he prays, weeps, useth all means to regain that alacrity and freedom in Gods Service that he was wont to have: This is to do Gods will acceptably, when we do it willingly; ’tis this crowns all our Services; delight in duty is better then duty; the Musician is not commended for playing long, but well; ’tis not how much we do, but how much we love, *Psal.* 119.97. *O how love I thy Law*! Love is as Musk among Linnen, that perfumes it; Love perfumes Obedience, and makes it go up to Heaven as Incense; this is doing Gods will as the Angels in Heaven do it; they are ravished with delight while they are praising God, therefore the Angels are said to have Harps in their Hands, *Rev.* 15.2. as a sign of their chearfulness in Gods Service.\n\n4\\. We do Gods will as the Angels in Heaven, when we do Gods Will fervently, *sine remissione, Rom.* 12.11. *Fervent in spirit serving God*; 〈 in non-Latin alphabet 〉, a Metaphor from water when it seeths and boils over; so our Affections should boil over in zeal 〈◊〉 fervency; the Angels serve God with fervour and intenseness; the Angels are called Seraphims, from an *Hebrew* word which signifies to burn, to show how the Angels are all on fire, *Psal.* 104.4. they burn in Love and Zeal in doing Gods will: Grace turns a Saint into a Seraphim; *Aaron* must put burning Coals to the Incense, *Exod.* 16.12. Incense was a Type of Prayer, burning Coals of Zeal, to show that the fire of zeal must be put to the Incense of prayer; Formality starves Duty; when we serve God dully and coldly is this like the Angels? Duty without fervency is as a Sacrifice without fire; we should ascend to Heaven in a fiery Chariot of Devotion.\n\n5\\. We do Gods Will as the Angels in Heaven, when we give God the best in every Service, *Numb.* 18.29. *Out of all your Gifts, ye shall offer of all the best thereof.* Numb. 28.7. *In the holy place shalt thou cause the strong Wine to be poured unto the Lord for a drink-Offering.* The Jews might not offer to the Lord wine that was small, or mixed, but the strong wine, to imply, that we must offer to God the best, the strongest of our affections; if the Spouse had a Cup more juicy and spiced, Christ should drink of that, *Cant.* 8.2. *I would cause thee to drink of spiced Wine, of the juice of my Pomgranate.* Thus the Angels in Heaven do Gods Will, they serve him in the best manner, they give him their Seraphick high stringed Praises; he who loves God gives him the Cream of his Obedience; God challenged the fat of all the Sacrifice as his due, *Lev.* 3.16. Hypocrites care not what Services they bring to God, they think to put him off with any thing, they put no Cost in their Duties; *Gen.* 4.3. *Cain brought of the fruit of the Ground.* The Holy Ghost took notice of *Abel*’s Offering, that it was costly, he brought of the Firstlings of his Flock, and of the Fat thereof, *Gen.* 4.4. but when he speaks of *Cain*’s Offering, he only saith, he brought of the Fruit of the Ground. Then we do Gods Will aright, when we do offer *Pinguia,* we dedicate to him the best. *Domitian* would not have his Image carved in Wood or Iron, but in Gold: God will have the best we have, golden Services.\n\n6\\. We do Gods Will as the Angels in Heaven, when we do it readily and swiftly; the Angels do not dispute or reason the Case, but assoon as they have their Charge and Commission from God, they immediately obey, and to show how ready they are to execute Gods Will, the Cherubims representing the Angels are described with Wings, to show how swift and forward they are in their Obedience, it is as if they had wings, *Dan.* 9.21. The Man *Gabriel* (that was an Angel) being caused to fly swiftly: Thus should we do Gods Will as the Angels, assoon as ever God speaks the Word, we should be ambitious to obey, alas! how long is it sometimes ere we can get leave of our hearts to go to a Duty; Christ went more readily *ád Crucem,* then we to the Throne of Grace; how many disputes and excuses have we, is this to do Gods Will as the Angels in Heaven do it? O let us shake off this backwardness to Duty, as *Paul* shook of the Viper, *nescit tarda molimina Spiritus sancti gratia; Zeck.* 5.9. *I saw two Women and the wind was in their wings*: Wings are swift, but wind in the wings great swiftness; such readiness should be in our Obedience; as *Peter* assoon as ever Christ commanded him to let down his Net, at Christs Word he presently let down the Net, and you know what success he had, *Luke* 5.4. It was prophesied of such as were brought home to Christ, *Psal.* 18.44. *Assoon as they hear of me they shall obey me.*\n\n7\\. We do Gods Will as the Angels in Heaven, when we do it constantly; the Angels are never weary of doing Gods Will, they serve God day and night, *Rev.* 7.17. thus must we imitate the Angels, *Psal.* 106.3. *Blessed is he that doth Righteousness at all times.* Constancy crowns Obedience, *non cepisse sed perfecisse virtutis est,* Cypr. our Obedience must be like the Fire of the Altar which was continually kept burning, *Lev.* 6.13. Hypocrites soon give over doing Gods Will; like the Chrisolite which is of a golden Colour, in the Morning it is very bright to look on, but towards Evening it grows dull, and hath lost its splendor: We should continue in doing Gods Will, because of that great loss that will befal us if we give over doing Gods Will.\n\n(1.) A loss of Honour, *Rev.* 3.11. *that no man take thy Crown,* implying, if the Church of *Philadelphia* left off her Obedience she would lose her Crown; *viz.* her Honour and Reputation; Apostacy creates Infamy; *Judas* from an Apostle to be a Traytor, it was a Dishonour.\n\n(2.) If we give over our Obedience it is a loss of all that hath been already done; as if one should work in silver, and then pick out all the stitches; all a Mans Prayers are lost, all the Sabbaths he hath kept are lost, he doth unravel all his good works, *Ezek.* 18.24. all his Righteousness that he hath done shall not be mentioned; he undoes all he hath done: As if one draw a curious Picture with the Pensil, and then come with his Spunge and wipe out all again.\n\n(3.) A loss of the Soul and Happiness: We were in a fair way for Heaven, but by leaving off doing Gods Will we miss of the excellent Glory, and are plunged deeper in Damnation, 2 *Pet.* 2.21. *It had been better not to have known the way of Righteousness, then after they have known it, to turn from the Holy Commandment.* Therefore let us continue in doing Gods Will: Constancy sets the Crown upon the head of Obedience. Thus you see how we are to do Gods Will acceptably.\n\n*VSE* I. *Branch.* 1. See hence our Impotency, we have no innate power to do Gods Will: What need pray *Thy Will be done,* if we have power of our selves to do it? I wonder Free-willers pray this Petition.\n\n2\\. *Branch.* If we are to do Gods Will on Earth as it is done by the Angels in Heaven, see then the Folly of those who go by a wrong Pattern; they do as the most of their Neighbours do; if they talk vain on the Sabbath, they do but as their Neighbours do; if now and then they swear an Oath, it is the Custom of their Neighbours to do so, but we are to do Gods Will as the Angels in Heaven; do the Angels do such things? we must make the Angels our Patterns, and not our Neighbours: if our Neighbours do the Devils will, shall we do so too? If our Neighbours go to Hell, shall we go thither too for Company?\n\n3\\. *Branch.* See here that which may make us long to be in Heaven, then we shall do Gods Will perfectly, as the Angels do; alas, how defective are we in our Obedience here; how far do we fall short, we cannot write a Copy of Holiness without blotting; our holy things are blemished, like the Moon which when it shines brightest hath a dark spot in it: But in Heaven we shall do Gods will perfectly, as the Angels in Glory.\n\n*VSE* II. Of *Reproof.*\n\n1\\. *Branch.* It reproves such as do not Gods Will; they have the knowledge of Gods will, (Knowledge they count an Ornament) but though they know Gods Will, yet they do it not.\n\n(1.) They know what God would have them avoid; they know they should not swear, *Mat.* 5.34. *Swear not at all: For this sin the Land mourns, Jer.* 23.10. Yet though they pray, *Hallowed be thy Name,* they profane it by shooting Oathes like Chain-Bullets against Heaven; they know they should abstain from Fornication and Uncleanness, yet they cannot but bite at the Devils Hook if he bait it with Flesh, *Jude* 7.\n\n(2.) They know what God would have them practise, but they *leave undone those things which they ought to have done*; they know it is the will of God they should be true in their Promises, just in their Dealings, good in their Relations; but they do not the Will of God; they know they should read the Scriptures, consult with Gods Oracle, but the Bible like rusty Armour is hung up and seldom used; they look oftner upon a Pair of Cards then a Bible; they know their Houses should be *Palestrae Pietatis,* Nurseries of Piety, yet have no Face of Religion in them; they do not perfume their Houses with Prayer; what Hypocrites are these to kneel down in the Church, and lift up their Eyes to Heaven and say, *Thy Will be done,* yet have no care at all to do Gods Will; what is this but to hang out a Flag of Defiance against Heaven? and Rebellion is as the sin of witchcraft.\n\n2\\. *Branch.* It reproves those who do not Gods Will in a right acceptable manner.\n\n(1.) They do not Gods Will intirely; all Gods Will; they will obey God in some things, but not in other; as if a Servant should do some of your work you set him about, but not the rest: *Jehu* destroyed the Idolatry of *Baal,* but let the golden Calves of *Jeroboam* stand, 2 *Kings* 10.30. Some will observe the Duties of the Second Table, but not the first: Others make an high Profession, as if their Tongues had been touch’d with a Coal from Gods Altar, but live idly and out of a Calling; these the Apostle complains of, 2 *Thess.* 3.11. *We hear there are some which walk among you disorderly, working not at all.* Living by Faith and living in a Calling must go together: This is an evil thing, not to do all Gods Will.\n\n(2.) They do not Gods will ardently; they do not put Coals to the Incense; nor chearfully, they bring their Sacrifice, but not their heart; this is far from doing Gods Will as the Angels; this loseth the Reward; how can God like this to serve him as if we served him not? how can God mind our Duties when we our selves scarce mind them?\n\n*VSE* III. Of *Examination.*\n\nLet us examine all our Actions, whether they are according to Gods will: The will of God is the Rule and Standard, ’tis the Sun-dial by which we must set all our Actions; he is no good workman that doth not work by Rule; he can be no good Christian who goes not according to the Rule of Gods will; let us examine our Actions whether they do *quadrare* agree to the will of God: Are our speeches according to Gods will? Are our words savoury, being seasoned with Grace? Is our Apparel according to Gods will? 1 *Tim.* 2.9. In like manner that women adorn themselves in modest Apparel, not wanton and garish to invite Comers. Our Diet is it according to Gods will? Do we hold the golden Bridle of Temperance, and only take so much as may rather satisfy Nature then surfeit it; too much Oyl choaks the Lamp: Is our whole carriage and behaviour according to Gods will? Are we patterns of Prudence and Piety? Do we keep up the Credit of Religion, and shine as Lights in the world? We pray, *Thy Will be done* as it is in Heaven; are we like our Pattern? would the Angels do thus if they were on Earth? would Jesus Christ do this? thus is to Christianize, this is to be Saints of degrees, when we live our Prayer, and our Actions are the Counter-pane of Gods will.\n\n*VSE* IV. Of *Exhortation.* Let us be doers of the Will of God; *Thy Will be done.*\n\n1\\. It is our Wisdom to do Gods Will: *Deut.* 4.6. *Keep and do these statutes, for this is your wisdom.*\n\n2\\. It is our Safety. Hath not Misery alwayes attended the doing of our own Will, and Happiness the doing of Gods Will?\n\n(1.) Misery hath alwayes attended the doing of our own Will. Our first Parents left Gods Will to fulfil their own, *in eating the forbidden fruit*; and what came of it? The Apple had a bitter Core in it, they purchased a Curse for themselves and all their Posterity. King *Saul* left Gods Will to do his own, he spares *Agag,* and the best of the Sheep, and what was the issue, but the loss of his Kingdom?\n\n(2.) Happiness hath alwayes attended the doing of Gods Will. *Joseph* obeyed Gods Will in refusing the embraces of his Mistress, and was not this his Preferment? God raised him to be the second Man in the Kingdom. *Daniel* did Gods Will contrary to the Kings Decree, he bowed his Knee in Prayer to God, and did not God make all *Persia* bow their Knees to *Daniel.*\n\n(3.) The way to have our Will is to do Gods Will. Would not we have a Blessing in our Estate, then let us do Gods Will; *Deut.* 28.1, 3. *If thou shalt hearken to the voice of the Lord thy God, to do all his commandments, the Lord thy God will set thee on high above all the nations of the earth: Blessed shalt thou be in the city, and blessed shalt thou be in the field:* This is the way to have a good Harvest. Would we not have a Blessing in our Souls, then let us do Gods Will; *Jer.* 7.23. *Obey my voice and I will be your God*; I will entail my self upon you as an everlasting Portion; my Grace shall be yours to sanctifie you, my Mercy shall be yours to save you: You see you lose nothing by doing Gods Will, this is the way to have your Will. Let God have his will in being obeyed, and you shall have your will in being saved.\n\nQuest. *How shall we come to do Gods will aright?*\n\n*Answ.* 1. Get sound knowledge; we must know Gods Will before we can do it. Knowledge is the eye to direct the foot of Obedience: The Papists make Ignorance the Mother of Devotion, but Christ makes Ignorance the Mother of Errour; *Matth.* 22.29. *Ye err, not knowing the Scripture.* We must know Gods Will before we can do it aright. Affection without knowledge is like an Horse full of metal, but his eyes are out.\n\n2\\. If we would do Gods Will aright, let us labour for self-denyal; unless we deny our own Will, we shall never do Gods Will. Gods Will and ours are like the Wind and Tide when they are contrary; God wills one thing, we will another; God calls us to be Crucified to the World, by Nature we love the World; God calls us to forgive our Enemies, by Nature we bear malice in our Heart; Gods Will and ours are contrary like the Wind and Tide, and till we can cross our own will, we shall never fulfil Gods.\n\n3\\. Let us get humble Hearts: Pride is the spring of disobedience; *Exod.* 5.2. *Who is the Lord that I should obey his voice?* A proud Man thinks it below him to stoop to Gods Will. Be humble; the humble Soul saith, *Lord, what wilt thou have me do*? He puts as it were a blank paper into Gods hands, and bids him write what he will he will subscribe to it.\n\n4\\. Beg Grace and Strength of God to do his Will; *Psal.* 143.10. *Teach me to do thy will:* As if *David* had said, Lord, I need not be taught to do my own Will, I can do that fast enough, but teach me to do thy Will; and that which may add wings to Prayer, is Gods gracious Promise, *I will put my Spirit within you, and cause you to walk in my statutes; Ezek.* 36.27. If the Loadstone draw the Iron, it is not hard for the Iron to move; if Gods Spirit inable, it will not be hard, but rather delightful to do Gods Will.\n\nII. In this Petition, *Thy Will be done in Earth, as it is in Heaven,* we pray, that we may have Grace to submit to Gods Will patiently in what he inflicts: The Text is to be understood as well of suffering Gods Will as of doing it; so *Maldonat,* and the most Judicious Interpreters. I shall speak now of patient submission to Gods Will in whatever he inflicts: *Thy Will be done.* This should be the temper of a good Christian when he is under any disastrous Providence, to lye quietly at Gods Feet, and say, *Thy Will be done.*\n\nQuest. 1. *What this patient submission to Gods will is not?*\n\n*Answ.* There is something looks like Patience which is not; namely, when a Man bears a thing because he cannot help it; he takes Affliction as his Fate and Destiny, therefore he endures that quietly which he cannot avoid; this is rather Necessity than Patience.\n\nQuest. 2. *What it is may stand with patient submission to Gods Will?*\n\n*Answ.* 1. A Christian may be sensible of Affliction, yet patiently submit to Gods Will We ought not to be *Stoicks,* insensible and unconcerned with Gods dealings; like the Sons of *Deucalion* (who as the Poets say) were begotten of a Stone. Christ was sensible when he sweat great drops of Blood, but there was submission to Gods Will; *Matth.* 26.39. *Nevertheless, not as I will, but as thou wilt.* We are bid to humble our selves under Gods hand, 1 *Pet.* 5.6. which we cannot do unless we are sensible of it.\n\n2\\. A Christian may weep under an Affliction, yet patiently submit to Gods Will. God allowes tears; ’tis a sin to be 〈 in non-Latin alphabet 〉, *without natural affection, Rom.* 1.31. Grace makes the Heart tender, *strangulat inclusus dolor*; weeping gives vent to sorrow, *expletur lachrymis dolor. Joseph* wept over his dead Father; *Job* when he had so much ill news brought him at once, rent his Mantle, (an expression of grief) but did not tear his Hair in anger; only Worldly grief must not be immoderate; a Vein may bleed too much; the Water riseth too high when it overflowes the banks.\n\n3\\. A Christian may complain in his Affliction, yet be submissive to Gods Will; *Psal.* 142.2. *I cryed to the Lord with my voice, I poured out my complaint before him.* We may (being under oppression) tell God how it is with us, and desire him to write down our injuries. Shall not the Child complain to his Father when he is wronged? An holy complaint may stand with patient submission to Gods Will; but though we may complain to God, we must not complain of God.\n\nQuest. 3. *What it is cannot stand with patient submission to Gods Will?*\n\n*Answ.* 1. Discontentedness with Providence. Discontent hath a mixture of grief and anger in it, and both these must needs raise a storm of Passion in the Soul. God having touched the apple of our Eye, and smitten us in that we loved, we are touchy and sullen, and God shall not have a good look from us; *Gen.* 4.6. *Why art thou wroth?* Like a sullen Bird that is angry, and beats her self against the Cage.\n\n3\\. Murmuring cannot stand with submission to Gods Will: Murmuring is the height of impatience; it is a kind of mutinee in the Soul against God; *Numb.* 21.5. *The people spake against God.* When a Cloud of Sorrow is gathered in the Soul, and this Cloud doth not only drop into Tears, but out of this Cloud come Hail-stones, murmuring words against God, this is far from patient submission to Gods Will. When water is hot the scum boils up; when the Heart is heated with anger against God, then this scum of murmuring boils up. Murmuring is very evil, it springs, 1. From Pride; Men think they have deserved better at Gods hands, and when they begin to swell they spit Poyson. 2. Distrust; Men believe not that God can make a Treacle of Poyson, bring good out of all their troubles, therefore they murmur; *Psal.* 106.24. *They believed not his word, but murmured.* Men murmur at Gods Providences because they distrust his Promises; God hath much ado to bear this Sin, *Numb.* 14.27. this is far from submission to Gods Will.\n\n3\\. Discomposedness of Spirit cannot stand with quiet submission to Gods Will. When a Man saith, I am so encompassed with trouble that I know not how to get out; Head and Heart are so taken up that a Person is not fit to pray. When the strings of a Lute are snarled, the Lute can make no good Musick; so when a Christians Spirits are perplexed and disturbed, he cannot make Melody in his Heart to the Lord. To be under a discomposure of Mind, is as when an Army is routed, one runs this way, and another that, the Army is put into disorder; so when a Christian is in an hurry of Mind, his Thoughts run up and down distracted, as if he were undone; this cannot stand with patient submission to Gods Will.\n\n4\\. Self-apology cannot stand with submission to Gods Will; instead of being humbled under Gods hand a Person justifies himself. A proud Sinner stands upon his own defence, and is ready to accuse God of unrighteousness, which is as if we should tax the Sun with darkness: This is far from submission to Gods Will. God smote *Jonahs* goard, and he stands upon his own vindication; *Jonah* 4.9. *I do well to be angry to the death*: What, to be angry with God? And to justifie this, *I do well to be angry.* This was strange to come from a Prophet, and was far from this Prayer Christ hath taught us, *Thy Will be done.*\n\nQuest. 4. *What this patient submission to Gods Will is?*\n\n*Answ.* It is a gracious frame of Soul, whereby a Christian is content to be at Gods dispose, and doth acquiesce in his Wisdom; 1 *Sam.* 3.18. *It is the Lord, let him do what seemeth him good: Acts* 21.14. *The will of the Lord be done.* That I may further illustrate this, I shall show you wherein this submission to Gods Will lyes; it lyes chiefly in three things.\n\n(1.) In acknowledging Gods hand; seeing God in the Affliction: *Job* 5.6. *Affliction ariseth not out of the dust*; it comes not by chance. *Job* did eye God in all that befel him; *Job* 1.22. *The Lord hath taken away*: He complains not of the *Chaldeans,* or the influence of the Planets, he looks beyond second Causes, he sees God in the Affliction, *The Lord hath taken away.* There can be no submission to Gods Will till there be an acknowledging of Gods hand.\n\n(2.) Patient submission to Gods Will lyes in our justifying of God: *Psal.* 22.2. *O my God I cry unto thee, yet thou hearest not, thou turnest a deaf ear to me in my affliction*; ver. 3. *But thou art holy.* God is Holy and Just, not only when he punisheth the Wicked, but when he afflicts the Righteous. Though God put Wormwood in our Cup, yet we vindicate God, and proclaim his Righteousness. As *Mauritius* the Emperour, when he saw his Sons slain before his eyes, *Justus es Domine,* Righteous art thou O Lord in all thy wayes. We justifie God, and confess he punisheth us less than we deserve; *Ezra* 9.13.\n\n(3.) Patient submission to Gods Will lyes in the accepting of the punishment; *Lev.* 26.41. *And they then accept of the punishment of their iniquity.* Accepting of the punishment; that is, taking all that God doth in good part. He who accepts of the punishment, saith, *Good is the Rod of the Lord*; he kisseth the Rod, yea blesseth God that he would use such a Merciful severity, rather to afflict him than lose him. This is patient submission to Gods Will.\n\nThis patient submission to Gods Will in Affliction showes a great deal of Wisdom and Piety. The skill of a Pilot is most discerned in a storm, and a Christians Grace in the storm of Affliction; and indeed this submission to Gods Will is most requisite for us while we live here in this lower Re••gion; in Heaven there will be no need of Patience, no more than there is need of the Star light when the Sun shines. In Heaven there will be all joy, and what need of Patience then? It requires no Patience to wear a Crown of Gold, but while we live here in a Valley of Tears, there needs patient submission to Gods Will, *Heb.* 10.36. *Ye have need of patience.*\n\n1\\. The Lord sometimes layes heavy Afflictions upon us; *Psal.* 38.2. *Thy hand presseth me sore.* The word in the Original for *afflicted,* signifies to be *melted.* God sometimes melts his People in a Furnace.\n\n2\\. God sometimes layes divers Afflictions on us: *Job* 19.17. *He multiplies my wound.* God shoots divers sorts of Arrowes.\n\n(1.) Sometimes God afflicts with Poverty. The Widow had nothing left her save a pot of Oyl, 1 *Kings* 17.12. Poverty is a great Temptation. 〈 in non-Latin alphabet 〉, *Menand.* To have an Estate boyled away almost to nothing, is hard to Flesh and Blood; *Ruth* 1.20. *Call me not Naomi but Mara: I went out full and the Lord hath brought me home again empty.* This exposeth to Contempt. When the Prodigal was poor, his Brother was ashamed to own him: *Luke.* 15.30. *This thy Son*; he said not this *my Brother,* but *this thy Son*; he scorned to call him Brother. When the Deer is shot and bleeds, the rest of the herd push it away; when God shoots the Arrow of Poverty at one, others are ready to push him away. When *Terence* was grown poor, his Friend *Scipio* cast him off. The Muses (*Jupiters* Daughters) the Poets feign, had no Suitors because they wanted a Dowry.\n\n(2.) God sometimes afflicts with Reproach▪ Such as have the light of Grace shining in them, yet may be eclipsed in their Name. The Primitive Christians were reproached as if they were guilty of Incest, saith *Tertullian. Luther* was called, *A Trumpeter of Rebellion. David* calls reproach *an heart-breaking; Psal.* 69.20. this God lets his dear Saints be oft exercised with. Dirt may be cast upon a Pearl; those Names may be blotted which are written in the Book of Life. Sincerity though it shields from Hell, yet not from Slander.\n\n(3.) God sometimes afflicts with loss of dear Relations; *Ezek.* 24.16. *Son of man behold I take away from thee the desire of thine eyes with a stroke*: This is like a pulling away a Limb from the Body. He takes away an holy Child; *Jacobs* Life was bound up in *Benjamin, Gen.* 44.30. and that which puts Teeth into the Cross, and is worse than the loss of Children, is, when they are continued as living Crosses; where the Parents expected Honey, there to have Wormwood. What greater cut to a Godly Parent than a Child who disclaims his Fathers God! A Corrosive applyed to the Body may do well, but a bad Child is a Corrosive to the Heart. Such an undutiful Son had *David* who conspired Treason, and would not only have taken away his Fathers Crown, but his Life.\n\n(4.) God sometimes afflicts with a 〈 in non-Latin alphabet 〉, infirmness of Body; scarce a well day. Sickness takes away the Comfort of Life, and makes one in Deaths oft, thus God tryes his People with various Afflictions, so that there is need of Patience to submit to Gods Will. He who hath divers Bullets shot at him needs Armour; when divers Afflictions assault, we need Patience as Armour of Proof.\n\n3\\. God sometimes lets the Affliction continue long, *Psal.* 74.9. as it is with Diseases, there are some Chronical, that linger and hang about the Body several years together; so it is with Affliction, the Lord is pleased to exercise many of his precious ones with Chronical Afflictions, such as lye upon them a long time; so that in all these Cases we need Patience and submissiveness of Spirit to Gods Will.\n\n*VSE* I. It reproves such as have not yet learned this part of the Lords Prayer, *Thy Will be done*; they have only said it, but not learned it. If things be not according to their Mind, if the Wind of Providence crosseth the Tide of their Will, they are discontented and querulous, where is now submission of Will to God? To be displeased with God if things do not please us, is this to lye at Gods feet, and acquiesce in his Will? This is a very bad temper of Spirit, and God may justly punish us by letting us have our Will. *Rachel* cryed, *Give me Children, or I dye, Gen.* 30.1. God let her have a Child, but it cost her her Life; *Gen.* 35.18. *Israel* not content with Manna (Angels Food) they must have Quails to their Manna, God punished them by letting them have their Will; *Numb.* 11.31. *There went sorth a wind from the Lord, and brought quails:* ver. 33. *And while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord smote them with a great plague.* They had better been without their Quails than had such sower sawce to them. Many have importunately desired the Life of a Child, and could not bring their Wills to Gods to be content to part with it, and the Lord hath punished them by letting them have their Will; the Child hath lived and been a burden to them. Seeing their Wills crossed God, their Child shall cross them.\n\n*VSE* II. Of *Exhortation.* Let us be exhorted whatever troubles God doth exercise us with, *aequo animo ferre,* to resign up our Wills to God, and say, *Thy Will be done:* Which is fittest, that God should bring his will to ours, or we bring our will to his? Say as *Eli,* 1 *Sam.* 3.18. *It is the Lord, let him do what seemeth him good*: And as *David,* 2 *Sam.* 15.26. *Behold here am I, let him do to me as seemeth good unto him.* It was the saying of *Harpulas, Placet mihi quod. Regi placet,* that pleaseth me which pleaseth the King: So should we say, that which pleaseth God pleaseth us: *Thy Will be done.* Some have not yet learned this art of submission to God, and truly he who wants Patience in Affliction, is like a Souldier in Battle who wants Armour.\n\nQuest. *When do we not as we ought submit to Gods Will in Affliction?*\n\n*Answ.* 1. When we have hard thoughts of God, and our Hearts begin to swell against him.\n\n2\\. When we are so troubled at our present Affliction that we are unfit for Duty. We can mourn as Doves, but not pray or praise God. We are so discomposed that we are not fit to hearken to any good Counsel; *Exod.* 6.9. *They hearkened not to Moses for anguish of spirit. Israel* were so full of grief under their present burdens, that they minded not what *Moses* said, though he came with a Message from God to them; *They hearkened not to Moses for anguish of spirit.*\n\n3\\. We do not submit as we ought to Gods Will, when we labour to break loose from Affliction by indirect means. Many to rid themselves out of trouble run themselves into Sin. When God hath bound them with the cords of Affliction, they go to the Devil to loosen their bands. Better it is to stay in Affliction, than to sin our selves out of Affliction. O let us learn to stoop to Gods Will in all afflictive Providences.\n\nQuest. *But how shall we bring our selves to this Christian Temper in all Occurrences of Providence, patiently to acquiesce in Gods Will, and say,* Thy Will be done? *We know not what Tryals Personal or National we may be exercised with. We seem now to be under the Planet* Saturn, *which hath a malignant Aspect. Our Ship is steer’d so strangely, that we are in danger on one hand of the Sands, on the other hand of the Rocks. If Affliction comes how shall we keep a Christian Decorum, how shall we bear things with equanimity of mind, and say,* Thy Will be done?\n\n*Answ.* The means for a quiet resignation to Gods Will in Affliction is;\n\n1\\. Judicious Consideration; *Eccles.* 7.14. *In the day of adversity consider.* When any thing burdens us, or runs cross to our desires, did we but sit down and consider, and weigh things in the ballance of Judgment, it would much quiet our Minds, and subject our Wills to God; *In the day of adversity consider.* Consideration would be as *Davids* Harp, to charm down the evil Spirit of frowardness and discontent.\n\nQuest. *But what should we consider?*\n\n*Answ.* That which may make us submit to God in Affliction, and say, *Thy Will be done,* is,\n\n1\\. To consider that the present state of Life is subject to Afflictions, as a Seamans Life is subject to storms: *Ferre quam sortem omnes patiuntur nemo recusat: Job* 5.7. *Man is born to trouble*; he is heir apparent to it; he comes into the World with a cry, and goes out with a groan. *Ea lege nati sumus.* The World is a place where much Wormwood grows; *Lam.* 3.15. *He hath filled me with bitterness,* Hebr. *Bammerorim, with bitternesses, he hath made me drunk with wormwood.* Troubles arise like sparks out of a Furnace. Afflictions are some of the Thorns which the Earth after the Curse brings forth. We may as well think to stop the Chariot of the Sun when it is in its swift motion, as put a stop to trouble; the consideration of this our Life is exposed to eclipses and sufferings should make us say with Patience, *Thy Will be done.* Shall a Mariner be angry that he meets with a storm at Sea?\n\n2\\. Consideration, God hath a special hand in the disposal of all Occurrences that fall out. *Job* eyed God in the Affliction, *chap.* 1.21. *The Lord hath taken away*: He doth not complain of the *Sabeans,* or the Influences of the Planets, he looked beyond all second Causes, he saw God in the Affliction, and that made him chearfully submit, *Blessed be the name of the Lord.* And Christ looked beyond *Judas* and *Pilate,* he looked to Gods determinate Counsel in delivering him up to be Crucified, *Acts* 4.28. this made him say, *Matth.* 26.39. *Father, not as I will, but as thou wilt*: ’Tis vain to quarrel with instruments. Wicked Men are but a Rod in Gods hand; *Isa.* 10.5. *O Assyrian the rod of my anger.* Whoever brings an Affliction, God sends it: The consideration of this would make us say, *Thy Will be done*; what God doth he sees a reason for. We read of a wheel within a wheel, *Ezek.* 1.15. the outward wheel which turns all, is Providence; the wheel within this wheel, is Gods Decree; this believed would rock the Heart quiet. Shall we mutiny at that which God doth? We may as well quarrel with the works of Creation, as the works of Providence.\n\n3\\. Consideration, which may make us humbly to submit to Gods Will is, that there is a necessity of Affliction; 1 *Pet.* 1.6. *(If need be) ye are in heaviness.* It is needful some things be kept in brine. Afflictions are needful upon several accounts.\n\n(1.) To keep us Humble. Oft times there is no other way to have the heart low but by being brought low: 2 *Chron.* 33.12. *When Manasseh was in affliction, he humbled himself greatly.* Corrections are Corrosives to eat out the proud flesh; *Lam.* 3.19. *Remembring my misery, the wormwood and the gall, my soul is humbled in me.*\n\n(2.) It is necessary that there should be Affliction, for if God did not sometimes bring us into Affliction, how could his power be seen in bringing us out? Had not *Israel* been in the *Egyptian* Furnace, God had lost his glory in their deliverance.\n\n(3.) If there were no Affliction, then many parts of Scripture could not be fulfilled. God hath promised to help us bear Affliction, and *Psal.* 37.24, 39. how could we experience Gods supporting us in trouble, if we did not sometime meet with it? God hath promised to give us Joy in Affliction, *John.* 16.20. how could we taste this honey of Joy, if we were not sometimes in Affliction? Again, God hath promised to wipe away tears from our eyes, *Isa.* 25.8. how could God wipe away our tears in Heaven, if we never shed any? So that in several respects there is an absolute necessity that we should meet with Affliction, and shall not we quietly submit, and say, Lord, I see there is a necessity of it; *Thy Will be done.*\n\n4\\. Consideration, to make us submit to Gods Will in Affliction is, that whatever we feel, it is nothing but what we have brought upon our selves; we put a Rod into Gods hand to chastise us. Christian, God layes thy Cross on thee, but it is of thy own making. If a Mans field be full of Tares, it is nothing but what he hath sown in it: If thou reapest a bitter crop of Affliction, it is nothing but what thou thy self hast sown. The cords that pinch thee are of thy own twisting; *Me me adsum qui feci.* If Children will eat green Fruit, they may thank themselves if they are sick; if we eat the forbidden Fruit, no wonder to feel it gripe. Sin is the *Trojan* Horse that lands an Army of Afflictions upon us; *Jer.* 4.15. *A voice publisheth affliction:* ver. 18. *Thy way and thy doings have procured these things unto thee, this is thy wickedness.* If we by Sin run our selves into arrears with God, no wonder if he set Affliction as a Sergeant on our back to arrest us. This may make us patiently submit to God in Affliction, and say, *Thy Will be done.* We have no cause to complain of God, it is nothing but what our Sins have merited. *Jer.* 2.17. *Hast not thou procured this unto thy self?* The Cross though it be of Gods laying, it is of our own making; say then as *Mica* 7.9 *I will bear the Indignation of the Lord because I have sinned against him.*\n\n5\\. Consideration, to cause submission to Gods Will in Affliction; God is now about to make an Experiment, he doth it to prove and try us; *Psal.* 66.10. *Thou O God, hast tried us as Silver is tried, thou laidst Affliction upon our Loyns.* If there were no Affliction, how should God have an Opportunity to try Men? Hypocrites can sail in a Pleasure-boat, serve God in Prosperity; but when we can keep close to God in times of danger, when we can trust God when we have no Pawn, and love God when we have no smile; here is the trial of Sincerity! This may make us say, *Thy Will be done.* God is only trying us, what hurt is in that? What is the gold worse for being tried?\n\n6\\. Consideration, to make us submit to God in Affliction, and say, *Thy Will be done,* is, that in all our Crosses God hath a kindness for us; as there was no Night so dark, but *Israel* had a Pillar of Fire to give Light; so there’s no Condition so cloudy, but we may see that which gives Light of Comfort: *David* would sing of Mercy and Judgment, *Psal.* 101.1. This may make our Wills chearfully submit to Gods, to consider, in every Path of Providence we may see a Footstep of kindness.\n\nQuest. *What kindness is there in Affliction, when God seems most unkind?*\n\n*Answ.* 1. There is kindness in Affliction, in that there is love in it; 〈 in non-Latin alphabet 〉, *Chrysost.* Gods Rod and Gods Love may stand together, *Heb.* 12.6. *Whom the Lord loveth he chasteneth,* Whom he cockereth above the rest, so *Mercer:* As *Abraham* when he lift up his hand to sacrifice *Isaac,* loved him; so when God afflicts his People, and seems to sacrifice their outward Comforts, yet loves them: The Husbandman loves his Vine when he cuts it and makes it bleed; and shall not we submit to God? shall we quarrel with that which hath kindness in it, which comes in love? The Chyrurgion binds the Patient, and launceth him, but no wise Man will quarrel with the Chyrurgion, it is in Love, and in order to a Cure.\n\n2\\. There is kindness in Affliction, in that God deals with us now as Children, *Heb.* 12.7. If you endure Chastening, God deals with you as Sons; God had one Son without sin, but no son without stripes. Affliction is a Badge of Adoption, ’tis *Dei Sigillum,* saith *Tertullian,* it is Gods Seal by which he marks us for his own. When *Munster* that holy Man lay sick, his Friends ask’d him how he did? he pointed to his Sores, saying, *hae sunt gemme Dei,* these are the Jewels with which God decks his Children; shall not we then say? *Thy Will be done.* Lord, there’s kindness in the Cross, thou usest us as Children, the Rod of Discipline is to fit us for the Inheritance.\n\n3\\. There is kindness that God hath in all our Afflictions left us a Promise; in the most cloudy Providences the Promise appears as a Rainbow in the Cloud.\n\n(1.) That we shall have Gods promise with us, *Psal.* 91.15. *I will be with him in Trouble.* It cannot be ill with that Man with whom God is: I will be with him, *i. e.* to support, sanctify, sweeten; Gods presence is a sweetening ingredient into every Affliction. I had rather be in a Prison and have Gods Presence, then be in a Pallace and want it.\n\n(2.) Promise, that he will lay no more upon us then he will enable us to bear, 1 *Cor:* 10.13. God will not try us beyond our strength; either God will make the Yoak lighter, or our Faith stronger; may not this make us submit our Wills to God when Afflictions have so much kindness in them? In all our Trials God hath left us promises, which are like Manna in the Wilderness.\n\n4\\. This is great kindness that all the Troubles that befal us shall be for our profit, *Heb.* 12. *He 〈 in non-Latin alphabet 〉 for our profit.*\n\nQuest. *But what profit is in affliction?*\n\n*Answ.* 1. Afflictions are disciplinary, they teach us *Schola Crucis, Schola Lucis:* Many *Psalms* have this Inscription *Maschil,* a *Psalm* giving Instruction: Affliction may have this Inscription upon it *Maschil,* an Affliction giving Instruction, *Mica.* 6.9. *Hear ye the Rod. Luther* saith he could never rightly understand some of the *Psalms* till he was in Affliction, *Judg.* 8.16. *Gideon took Thorns of the Wilderness and Briars, and with them he taught the Men of Succoth*: God by the Thorns and Briars of Affliction teacheth us.\n\n(1.) Affliction shows us more of our own hearts then ever: Water in a Glass-Vial looks clear, but set it on the fire and the Scum boils up: When God sets us upon the fire, then we see that Corruption boils up which we did not discern before. Sharp Afflictions are to the Soul as a soaking Rain to the House, we know not that there are such holes in the House, till the shower comes, and then we see it drop down here and there; so we before did not know that there were such unmortified Lusts in the Soul, till the storm of Affliction comes, then we spy unbelief, impatience, carnal fear, we see it drop down in many places. Thus Affliction is a sacred *Collyrium,* it clears our Eye-sight; the Rod gives Wisdom.\n\n(2.) Affliction brings those sins to Remembrance, which before were buried in the Grave of Forgetfulness; *Joseph*’s Brethren for twenty Years together were not at all troubled for their sin in selling their Brother, but when they came into *Egypt* and began to be in straits, then their sin in selling their Brother came into their Remembrance, and their Hearts did smite them, *Gen.* 42.21. *They said one to another, we are verily guilty concerning our Brother.* When a Man is in distress, now his sin comes fresh into his Mind, Conscience makes a Rehearsal Sermon of all the Evils which have passed in his Life, now his expence of precious time, his Sabbath-breaking, his slighting of the word, come into his Remembrance, and he goes out with *Peter* and weeps bitterly. Thus the Rod gives Wisdom, it shows the hidden evil of the heart, and brings former sins to Remembrance.\n\n2\\. There is Profit it Affliction, as it quickens a Spirit of Prayer, *premuntur justi ut pressi clament. Jonah* was asleep in the Ship, but at Prayer in the Whales Belly; perhaps in a time of health and prosperity, we pray’d in a cold formal manner, we put no coals to the Incense, we did scarce mind our own prayers, and how should God mind them, now God sends some cross or other to make us stir up our selves to take hold of God: When *Jacob* was in fear of his life by his Brother, then he wrestles with God and weeps in prayer, and would not leave God till he had blessed him, *Hos.* 12.4. ’Tis with many of Gods Children as with those who formerly had the Sweating sickness in this Land, ’twas a sleepy disease, if they slept they died, therefore to keep them waking they were smitten with Rosemary Branches; so the Lord useth Affliction as a Rosemary Branch to keep us from sleeping, and to awaken a Spirit of Prayer, *Isa.* 26.16. *They poured out a Prayer, when thy Chastening was upon them*; now their Prayer pierced the Heaven: In times of Trouble we pray feelingly, and we never pray so fervently as when we pray feelingly, and is not this for our profit?\n\n3\\. Affliction is for our profit, as it is a means to expectorate and purge out our sin, *Isa.* 77.9. *By this therefore shall the iniquity of Jacob be purged; 〈 in non-Latin alphabet 〉, Arist.* Affliction is Gods Physick to expel the noxious humour, it cures the Imposthume of Pride, the Feaver of Lust, and is not this for our profit: Affliction is Gods File to fetch off our Rust, his flail to thresh off our Husks: The Water of Affliction is not to drown us, but to wash off our Spots.\n\n4\\. To be under the black Rod is profitable, in that hereby we grow more serious and are more careful to clear our Evidences for Heaven: In times of Prosperity when the Rock poured out *Rivers of Oyl, Job* 29 6. we were careless in getting, at least clearing our Title to Glory; had many no better Evidences for their Land then they have for their Salvation, they were but in an ill case; but when an hour of Trouble comes, we begin to look after our spiritual Evidences, and see how things stand between God and our Souls; and is it not for our profit to see our Interest in Christ more cleared then ever?\n\n5\\. Affliction is for our profit, as it is a means to take us more off from the World; the world oft proves not only a Spiders Web, but a Cockatrice Egg; pernitious worldly things are great Inchantments, they are *retinaculaspei, Tertul.* they hinder us in our passage to Heaven; if a Clock be over-wound it stands still; so when the heart is wound up too much to the world, it stands still to Heavenly things; Affliction sounds a retreat to call us off the immoderate pursuit of earthly things; when things are frozen and congealed together the only way to separate them is by Fire; so when the heart and the world are congealed together, God hath no better way to separate them then by the Fire of Affliction.\n\n6\\. Affliction is for our profit, as it is a Refiner, it works us to further decrees of Sanctity, *Heb.* 12.10. *He for our profit, that we might be partakers of his Holiness.* The Vessels of Mercy are the brighter for scouring; you pour water on your Linnen when you would whiten it; God pours the waters of Affliction upon us to lay our Souls a whitening: The Leaves of the Fig-tree and Root are bitter, but the Fruit is sweet: Afflictions are in themselves bitter, but they bring forth the sweet fruits of Righteousness, *Heb.* 12.11. This may make us submit to God, and say, *Thy Will be done*; there’s kindness in Affliction, it is for our spiritual profit.\n\n5\\. There’s kindness in Affliction, in that there is no condition so bad but it might be worse; when it is duskish it might be darker; God doth not make our Cross so heavy as he might, he doth not *stir up all his Anger, Psal.* 78.38. He doth not put so many Nails in our Yoak, so much Wormwood in our Cup as he might; doth God chastise thy Body? he might torture thy Conscience; doth he cut thee short? he might cut thee off: The Lord might make our Chain heavier; Is it a burning-Feaver? it might have been the burning Lake: Doth God use the Pruning Knife to lop thee? he might bring his Axe to hew thee down. *Ezek.* 47.3. *The Waters were up to the Ankles*: Do the Waters of Affliction come up to the Ankles? God might make them rise higher, nay, he might drown thee in the Waters; this may make us submit quietly and say, *Thy Will be done,* because there is so much kindness in it; whereas God useth the Rod, he might use the Scorpion.\n\n6\\. There is kindness in Affliction, in that your case is not so bad as others; they are alwaies upon the Rack; they spend their Years with sighing, *Psal.* 31.10. Have you a gentle fit of an Ague? others cry out of the Stone and Strangullion: Do you bear the wrath of Men? others bear the wrath of God; you have but a single trial, others have them twisted together; God shoots but one Arrow at you, he shoots a Shower of Arrows at others; is there not kindness in all this? We are apt to say, never any suffered as we; was it not worse with *Lazarus,* who was so full of Sores that the Dogs took pity on him, and licked his Sores? Nay, was it not worse with Christ, who lived poor and died cursed? May not this cause us to say, *Thy Will be done*; there is kindness in it; that God deals not so severely with us as others.\n\n7\\. There is kindness in Affliction, in that (if we belong to God) it is all the Hell we shall have; some have two Hells, they suffer in their Body and Conscience, here is one Hell, and another Hell is to come, unquenchable Fire; *Judas* had two Hells, but a Child of God hath but one Hell; *Lazarus* had all his Hell here, he was full of sores, but had a Convoy of Angels to carry him to Heaven when he dyed: Say then, Lo, if this be the worst I shall have, if this be all my Hell, I will patiently acquiesce, *Thy Will be done.*\n\n8\\. There is kindness, in that God gives gracious supports in Affliction; if he strikes with one hand he will support with the other, *Deut.* 33.27. *Vnderneath are the everlasting Arms.* There is not the least Trial, but if God did desert us, and not assist us with his Grace, we should sink under it: The Frown of a great Man, the fear of a Reproach; *Peter* was frighted at the Voice of a Maid, *Mat.* 26.69. O therefore what Mercy is it to have Christ strengthen us, and as it were bear the heaviest part of the Cross with us. One said, I have no ravishing Joys in my sickness, but I bless God I have sweet supports: and should not this cause submission to Gods Will, and make us say, Lo, if thou art so kind as to bear us up in Affliction, that we do not faint, put us into what Wine-press, thou pleasest, *Thy Will be done.*\n\n9\\. There is kindness in Affliction, in that it is *preventive.*\n\n(1.) God by this stroke of his would prevent some sin; *Paul*’s *Thorn in the Flesh* was to prevent his being lifted up in Pride, 2 *Cor.* 12.7. As Affliction is sometimes sent for the punishing of sin, so sometimes for the preventing of sin: Prosperity exposeth to much evil. ’Tis hard to carry a full Cup without spilling, and a full Estate without sinning. Gods People know not how much they are beholding to their Affliction, they might have fallen into some Scandal, had not God set an Hedge of Thorns in their way to stop them; what kindness is this. God lets us fall into sufferings to prevent falling into Snares; say then, Lord do as it seems good in thy sight, *Thy Will be done.*\n\n(2.) God by Affliction would prevent Damnation, 1 *Cor.* 11.32. *We are corrected in the World, that we may not be condemned with the World.* A Man by falling into the Briars is saved from falling into the River: God lets us fall into the Briars of Affliction that we may not drown in Perdition: It is a great favour when a lesser punishment is inflicted to prevent a greater: Is it not Clemency in the Judge when he lays some light Penalty on the Prisoner, and saves his life; so when God lays upon us light Affliction, and saves us from wrath to come; as *Pilate* said, *Luke* 23.16. 〈 in non-Latin alphabet 〉, *I will chastise him and let him go*; so God chastiseth his Children and lets them go, frees them from eternal torment: What is a drop of sorrow the Godly tast, to that sea of Wrath the Wicked shall be drinking of to all Eternity; O what kindness is here, may not this make us say, *Thy Will be done*; it is preventing Physick.\n\n10\\. There is kindness, in that God doth mix his Providences, *Hab.* 3.2. *In Anger he remembers Mercy:* Not all pure Gall but some Honey mixed with it. *Ashurs* Shoes were Iron and Brass, but his Foot was dip’d in Oyl, *Gen.* 33.24. Affliction is the shoo of Brass, but God causeth the Foot to be dipp’d in Oyl. As the Limner mixeth with his dark shadows bright Colours; so the wise God mingles the dark, and the bright Colour, Crosses and Blessings. The Body is afflicted, but within is Peace of Conscience; there is a Blessing: *Joseph* was sold into *Egppt,* and put in Prison; there was the dark side of the Cloud: *Job* lost all that ever he had, his Skin was clothed with Boils and Ulcers; here was a sad Providence, but God gave a Testimony from Heaven of *Jobs* Integrity, and did afterwards double his Estate, *Job.* 42.10. *The Lord gave Job twice as much.* Here was the goodness of God seen towards *Job.* God doth checquer his works of Providence, and shall not we submit and say, Lord if thou art so kind mixing so many bright Colours with my dark Condition, *Thy Will be done.*\n\n11\\. There is kindness in Affliction in that God doth moderate his Stroke, *Jer.* 30.11. *I will correct thee in Measure.* God will in the day of his East-wind stay his rough wind, *Isa.* 27.8. The Physician that understands the Crasis and temper of the patient, will not give too strong Physick for the Body nor will he give one Dram or Scruple too much. God knows our frame he will not over-afflict, he will not stretch the strings of his Viol too hard least they break; and is there not kindness in all this? may not this work our hearts to submission? Lord if thou usest so much gentleness and correctest in measure, *Thy Will be done.*\n\n12\\. There is kindness in Affliction, in that God often sweetens it with divine Consolation, 2 *Cor.* 1.4. *Who comforteth us in all our Tribulation:* After a bitter Potion, a lump of Sugar. God comforts in Affliction,\n\n(1.) Partly by his Word, *Psal.* 119.50. *This is my Comfort in my Affliction, for thy Word hath quickened me.* The Promises of the word are a shop of Cordials.\n\n(2.) God comforts by his Spirit. *Philip Landtgrave of Hesse* said that in his troubles, *se divinas Martyrum consolationes sensisse,* he felt the divine Consolations of the Martyrs. *David* had his Pilgrimage-Songs, *Psal.* 119.54. and St. *Paul* his Prison-Songs, *Act.* 16.25. Thus God candies our Wormwood with Sugar, and makes us gather Grapes of Thorns. Some of the Saints have had such ravishing Joys in Affliction, that they had rather endure their Sufferings, then want their Comforts: O how much kindness is in the Cross! In the Belly of this Lyon is an Honey-Comb; may not this make us chearfully submit to Gods Will, when God lines the Yoak with Comfort, and gives us honey at the end of the Rod?\n\n13\\. There is kindness in Affliction, in that God doth *curtail* and *shorten* it, he will not let it lye on too long, *Isa.* 57.16. *I will not contend for ever, least the Spirit should fail before me.* God will give his People a Writ of Ease, and proclaim a Year of Jubilee▪ the wicked may plow upon the backs of the Saints, but God will cut their Traces, *Psal.* 129.4. The Goldsmith will not let his gold lye any longer in the Furnace then till it is purified. The Wicked must drink a Sea of Wrath, but the Godly have only a Cup of Affliction, *Isa.* 51.17. and God will say, *Let this Cup pass away.* Affliction may be compared to Frost, it will break and Spring Flowers will come on, *Isa.* 35. *Sorrow and sighing shall fly away.* Affliction hath a Sting, but withal a Wing, sorrow shall fly away; this Land Flood shall be dryed up; if then there be so much kindness in the Cross, God will cause a Cessation of trouble, say then, *Fiat Voluntas tua, Thy Will be done.*\n\n14\\. *Vlt.* There is kindness in Affliction, in that it is a means to make us happy, *Job* 5.17. *Behold, happy is the Man whom God correcteth.* This seems strange to flesh and blood that Affliction should make one happy; when *Moses* saw the bush burning and not consumed, *I will* (saith he) *turn aside and see this strange sight, Exod.* 3.3. So here is a strange sight, a Man afflicted, yet happy: The World counts them happy who can escape Affliction, but happy is the Man whom God correcteth.\n\nQuest. *But how do Afflictions contribute to our happiness?*\n\n*Resp.* 1. As they are a means to bring us nearer to God; the Loadstone of Prosperity doth not draw us so near to God as the Cords of Affliction: When the Prodigal was pinch’d with want, then saith he, *I will arise and go to my Father, Luke* 15.18. The Deluge brought the Dove to the Ark: The Floods of Sorrow make us hasten to Christ.\n\n2\\. Afflictions make us happy, as they are Manuductions to Glory. The Storm drives the Ship into the harbour: Happy is that Storm which drives the Soul into the Heavenly harbour; is it not better to go through affliction to glory, then through pleasure to misery? not that afflictions merit glory, no cross ever merited, but that which Christ endured; but they do *disponere,* fit, and prepare us for glory. Think, O Christian, what Affliction leads to, it leads to Paradise, where are Rivers of Pleasure always running; may not this make us chearfully submit to Gods Will, and say, Lord if there be so much kindness in Affliction, if all thou dost is to make us happy, *Thy Will be done.*\n\n7\\. Consideration, It is Gods ordinary course to keep his People to a bitter Diet-Drink, and exercise them with great Trials: Affliction is the beaten Road all the Saints have gone in: The lively Stones in the Spiritual building have been all hewn and polished: Christs Lilly hath grown among the Thorns, 2 *Tim.* 3.12. *All that will live Godly in Christ Jesus shall suffer persecution.* ’Tis too much for a Christian to have two Heavens, that is more than Christ had. It hath been ever the lot of the Saints to encounter with sore tryals; Both of the Prophets, *Jam.* 5.10. *Take my brethren the Prophets for an example of suffering affliction*: And of the Apostles, *Peter* was Crucified with his Head downward, *James* beheaded by *Herod, John* banished into the Isle of *Patmos,* the Apostle *Thomas* thrust thorow with a spear, (who was chosen Apostle in *Judas* room) *Matthias* stoned to death, *Luke* the Evangelist hanged on an Olive-tree. Those Saints of whom the World was not worthy did pass under the Rod, *Hebr.* 11.36. Christs Kingdom is *Regnum Crucis,* this is the way God hath alwayes gone in, such as God intends to save from Hell, yet he doth not save from the Cross; the consideration of this should quiet our Minds in Affliction, and make us say, *Thy Will be done.* Do we think God will alter his course of Providence for us? Why should we look for exemption from trouble more than others? Why should we think to tread only upon Roses and Violets, when Prophets and Apostles have marched through the Bryars to Heaven?\n\n8\\. Consideration, God hath done that for thee Christian, which may make thee content to suffer any thing at his hand, and say, *Thy Will be done.*\n\n(1.) He hath adopted thee for his Child. *David* thought it no small Honour to be the Kings Son in Law, 1 *Sam.* 18.18. what an Honour is it to derive thy pedigree from Heaven, to be born of God; why then art thou troubled, and murmurest at every slight cross? As *Jonadab* said to *Amnon,* 2 *Sam.* 13.4. *Why art thou, being the Kings Son, lean?* So why art thou who art Son or Daughter to the King of Heaven, troubled at these petty things? What the Kings Son, and look lean? This may quiet thy Spirit, and bring thy Will to Gods; he hath dignified thee with Honour, he made thee his Son and Heir, and will entail a Kingdom on thee.\n\n(2.) God hath given thee Christ. Christ is *communis thesaurus,* a Magazine and Storehouse of all Heavenly Treasure; a Pearl of Price to enrich, a Tree of Life to quicken. He is the quintessence of all Blessings, why then art thou discontented at thy Worldly Crosses? They cannot be so bitter as Christ is sweet, as *Seneca* said once to *Polybius, Why dost thou complain of hard Fortune,* salvo Caesare, *is not* Caesar *thy Friend*? So is not Christ thy Friend? He can never be poor who hath a Mine of Gold in his Field; nor he who hath the unsearchable Riches of Christ: Say then, Lord, *Thy Will be done,* though I have my Cross, yet I have Christ with it. The Cross may make me weep, but Christ wipes off all tears; *Rev.* 7.17.\n\n(3.) God hath given thee Grace. Grace is the rich embroidery and workmanship of the Holy Ghost; it is the sacred Unction; 1 *John* 2.27. The Graces are a Chain of Pearl to adorn, and Beds of Spices which make us a sweet odour to God; Grace is a distinguishing Blessing. Christ gave *Judas* his Purse, but not his Spirit; may not this quiet the Heart in Affliction, and make it say, *Thy Will be done.* Lord, thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love, it is both Food and Cordial, it is an earnest of Glory.\n\n9\\. Consideration, When God intends the greatest Mercy to any of his People, he brings them low in Affliction. God seems to go quite cross to Sense and Reason, when he intends to raise us highest, he brings us lowest. As *Moses* Hand before it wrought Miracles▪ was Leprous, and *Sarahs* Womb, before it brought forth the Son of the Promise, was Barren. God brings us low before he raiseth us; as Water is at the lowest ebb before there is a Spring tyde.\n\n(1.) It is true in a Temporal Sense: When God would bring *Israel* to *Canaan,* a Land flowing with Milk and Honey, he first leads them through a Sea and a Wilderness; when God intended to advance *Joseph* to be the second Man in the Kingdom, he casts him first into Prison, and the Irons entred into his Soul, *Psal.* 105.18. God usually lets it be darkest before the Morning-Star of deliverance appears.\n\n(2.) It is true in a Spiritual Sense. When God intends to raise a Soul to Spiritual Comfort, he first layes it low in desertion, *Isa.* 12.1. as the Limner layes his dark colour first, and then layes his gold colour on it, so God first layes the Soul in the dark of desertion, and then he layes his golden colour of Joy and Consolation: May not this make us chearfully submit, and say, *Thy Will be done.* Perhaps now God afflicts me, he is about to raise me, he intends me a greater Mercy than I am aware of.\n\n10\\. Consideration, The excellency of this frame of Soul to lye at Gods feet, and say, *Thy Will be done.*\n\n(1.) A Soul that is melted into Gods Will shows variety of Grace. As the holy Oyntment was made up of several Aromatick Spices, Myrrh, Cinnamon, Cassia, *Exod.* 30.23. so this sweet temper of Soul, submission to Gods Will in Affliction, hath in it a mixture of several Graces. In particular it is compounded of three Graces, Faith, Love, Humility. 1. Faith: Faith believes God doth all in Mercy, that Affliction is to mortifie some Sin, or exercise some Grace, that God corrects in Love and Faithfulness, *Psalm* 119.75. the belief of this causeth submission of Will to God. 2. Love: Love thinks no evil, 1 *Cor.* 13.5. Love takes all God doth in the best sense, it hath good thoughts of God, this causeth submission, *Thy Will be done.* Let the Righteous God smite me (saith Love) it shall be a kindness, yea, it shall be an excellent oyl which shall not break my head. 3. Humility: The humble Soul looks on its Sins, and how it hath provoked God, he saith not his Afflictions are great, but his Sins are great, this makes him lye at Gods feet and say, *I will bear the indignation of the Lord, because I have sinned against him, Micah* 7.9. Thus a submissive frame of Heart is full of grace, it is compounded of several graces, it pleaseth God to see so many graces at once sweetly exercised; he saith of such a Christian, as *David* of *Goliahs* Sword, 1 *Sam.* 21.9. *None like that, give it me.*\n\n(2.) He who puts his *fiat & placet* to Gods Will, and saith, *Thy Will be done,* shows not only variety of grace, but strength of grace. It argues much strength in the Body to be able to endure hard weather, yet not be altered by it; so to endure hard tryals, yet not faint or fret, shows more than ordinary strength of grace. You that can say, you have brought your Wills to Gods; Gods Will and yours agree, as the Copy and the Original; let me assure you, you have out-strip’d many Christians who perhaps shine in an higher orb of knowledge than you. To be content to be at Gods dispose, to be any thing that God will have us, shows a noble heroick Soul. It is reported of the Eagle it is not like other Fowls, they when they are hungry make a noise, the Ravens cry for food, but the Eagle is never heard to make a noise though it wants meat, and it is from the nobleness and greatness of its Spirit: The Eagle is above other Fowls, and hath a Spirit suitable to its Nature; so it is an argument of an holy gallantry and magnitude of Spirit, that whatever cross Providences befal a Christian, he doth not cry and whine as others, but is silent, and lyes quietly at Gods feet. Here’s much strength of Grace in such a Soul, nay, the height of Grace. When Grace is crowning, it is not so much to say, *Lord, Thy Will be done,* but when Grace is conflicting, and meets with crosses and tryals, now to say, *Thy Will be done,* is a glorious thing indeed, and prepares for the garland of honour.\n\n11\\. Consideration, Persons are usually better in Adversity than Prosperity, therefore stoop to Gods Will. A prosperous condition is not alwayes so safe; ’tis true, it is more pleasing to the Palate, and every one desires to get on the warm side of the hedge where the Sun of Prosperity shines, but it is not alwayes best: In a prosperous Estate there is more burden; many look at the shining and glittering of Prosperity, but not at the burden; *Plus oneris.*\n\n(1.) The burden of care; therefore Christ calls Riches, Cares, *Luke* 8.14. A Rose hath its prickles, so have Riches; we think them happy that flourish in their Silks and Cloath of Gold, but we see not the Troubles and Cares that attend them. A Shooe may have Silver Lace on it, yet pinch the Foot. Many a Man that goes to his day-labour lives a more contented life than he that hath his Thousands *per Annum.* Disquieting Care is the *malus genius,* the evil Spirit that haunts the Rich Man. When his Chests are full of Gold his Heart is full of Care how to encrease, or how to secure what he hath gotten; he is sometimes full of Care who he shall leave it to. A large Estate like a long trailing garment is oft more troublesome than useful.\n\n(2.) In a prosperous Estate there is the burden of Account. Such as are in high places have a far greater account to give to God than others; *Luke* 12.48. *Vnto whomsoever much is given of him shall be much required.* The more golden Talents any are intrusted with, the more they have to answer for; the more their Revenues, the more their Reckonings. God will say, I gave you a great Estate, what have you done with it, how have you employed it for my Glory. I have read of *Philip* King of *Spain,* when he was to dye, he said, *O that I had never been King, O that I had lived a private solitary Life; here is all the fruit of my Kingdom, it hath made my accounts heavier.* So then may not this quiet our Hearts in a low adverse condition, and make us say, *Lord, Thy Will be done*; as thou hast given me a less portion of Worldly things, so I have a less burden of Care, and a less burden of Account.\n\n2\\. A prosperous condition hath *plus periculi,* more danger in it. Such as are on the top of the pinacle of Honour, are in more danger of falling, they are subject to many temptations, their Table is oft a snare. *Heliogabalus* made Ponds of sweet Water to bathe in; Millions are drowned in the sweet Waters of Pleasure. A great Sail over-turns the Vessel; how many by having too great Sails of Prosperity have had their Souls over-turn’d. 〈 in non-Latin alphabet 〉, *Theophil.* It must be a strong Head that bears heady Wine; he had need have much Wisdom and Grace that knows how to bear an high condition. It is hard to carry a full Cup without spilling, and a full Estate without sinning *Agar* feared if he were full, he should deny God, and say, *Who is the Lord; Prov.* 30.9. Prosperity breeds, 1. Pride: The Children of *Kohath* were in an higher Estate than the rest of the *Levites,* they were imployed in the Tabernacle about the most holy things of all, *Numb.* 4.4. they had the first lot, *Josh.* 21.10. but as they were lifted up above others of the *Levites* in Honour, so in Pride, *Numb.* 16.3. In the *Thames* when the Tyde riseth higher, the Boat riseth higher; so when the Tyde of an Estate riseth higher, many Mens Hearts rise higher in Pride. 2. Prosperity breeds security. *Sampson* fell asleep in *Delilahs* lap, so do Men in the lap of Ease and Plenty. The Worlds golden sands are quick-sands. How hard is it for a rich Man to enter into the Kingdom of Heaven, *Luke* 18.24. the consideration of this should make us submit to God in adversity, and say, *Thy Will be done*: God sees what is best for us; if we have less Estate we are in less danger, if we want the Honours of others, so we want their Temptations.\n\n12\\. Consideration, The having of our Wills melted into Gods, is a good sign that the present Affliction is sanctified: Then an Affliction is sanctified, when it attains the end for which it was sent. The end why God sends Affliction is to calm the Spirit, to subdue the Will, and bring it to Gods Will, when this is done, Affliction hath attained the end for which it came; it is sanctified, and it will not be long ere it be removed: When the sore is healed, the smarting Plaister is taken off.\n\n13\\. Consideration, How unworthy it is of a Christian to be froward and unsubmissive, and not bring his Will to God.\n\n(1.) It is below the Spirit of a Christian. The Spirit of a Christian is Dove-like, ’tis meek and sedate, willing to be at Gods dispose; *Not my will but thy will be done; Luke* 22.42. A Christian Spirit is not fretful, but humble, not craving but contented. See the picture of a Christian Spirit in St *Paul, Phil.* 4.12. *I know 〈 in non-Latin alphabet 〉, how to be abased, and how to abound. Paul* could be either higher or lower as God saw good; he could sail with any Wind of Providence, either a prosperous or a boisterous gale, his Will was melted into Gods Will; now to be of a cross Spirit that cannot submit to God, is unworthy of the Spirit of a Christian; ’tis like the Bird, that because ’tis pent up in the Cage, and cannot fly in the open Air, beats it self against the Cage.\n\n(2.) A froward unsubmissive frame, that cannot submit to Gods Will, is unworthy of a Christians Profession: He professeth to live by Faith, yet repines at his condition. *Faith lives not by bread alone,* it feeds on Promises, it makes future Glory present; Faith sees all in God: *When the fig-tree doth not blossom, Faith can joy in the God of its salvation, Hab.* 3.17. Now to be troubled at the present Estate, because low and mean, where is Faith? Sure that is a weak Faith, or no Faith, which must have crutches to support it. O be ashamed to call thy self Believer if thou canst not trust God, and acquiesce in his Will, in the deficiency of outward Comforts.\n\n(3.) To be of a froward unsubmissive Spirit, that cannot surrender its Will to God is unworthy of the high Dignities God hath put upon a Christian. 1. He is a rich Heir; he is exalted above all Creatures that ever God made, except the Angels; yea, in some sense, as his Nature is joyned in an Hypostatical Union to the Divine Nature, so he is above the Angels: O then how is it below his dignity, for want of a few earthly Comforts, to be froward and ready to quarrel with the Deity. Is it not unworthy for a Kings Son, because he may not pluck such a Flower, to be discontented and rebel against his Royal Father. 2. A Christian is espoused to Jesus Christ, what to be married to Christ, yet froward and unsubmissive? Hast not thou enough in him? As *Elkanah* said to *Hannah,* 1 *Sam.* 1.8. *Am not I better than ten Sons?* Is not Christ better than a thousand Worldly Comforts? *Omnia bona in summo bono.* ’Tis a disparagement to Christ that his Spouse should be froward when she is matched into the Crown of Heaven.\n\n(4.) To be of a froward unsubmissive Spirit is unsuitable to the Prayers of a Christian; he prayes, *Thy Will be done,* it is the Will of God he should meet with such troubles, whether Sickness, loss of Estate, crosses in Children, God hath decreed and ordered it, why then is there not submission? Why are we discontented at that which we pray for? It is a saying of *Latimer,* speaking of *Peter* who denyed his Master, *Peter,* saith he, forgot his Prayer, for that was *Hallowed be thy Name*: So oft we forget our Prayers, nay, contradict them, for we pray, *Thy Will be done.* Now if unsubmissiveness to God be so unworthy of a Christian, should not we labour to bring our Wills to Gods, and say, Lord, let me not disparage Religion, let me do nothing unworthy of a Christian.\n\n14\\. Consideration, Frowardness and unsubmissiveness of Will to God, is very sinful.\n\n(1.) It is sinful in its Nature; to murmur when God crosseth us in our Will showes much ungodliness. The Apostle *Jude* speaks of ungodly ones, *ver.* 15. and that we may better know who these are, he sets a mark upon them, *ver.* 16. *These are murmurers.* Some think they are not so ungodly as others, because they do not swear, or are drunk, but you may be ungodly in murmuring: there are not only ungodly Drunkards but ungodly Murmurers; nay, this is the height of ungodliness, namely, Rebellion. *Korah* and his Company murmured against God, and see how the Lord interprets this, *Numb.* 17.10. *Bring Aarons rod to be kept for a token against the rebels*: To be a murmurer and a rebel is in Gods account all one. *Numb.* 20.13. *This is the water of Meribah, because the children of Israel strove with the Lord*: How did they strive with God? because they murmured at his Providence, *ver.* 3. what wilt thou be a Rebel against God? It is a shame for a Servant to strive with his Master, but what is it for a Creature to strive with its Maker?\n\n(2.) To quarrel with Gods Providence, and be unsubmissive to his Will is sinful in the spring and cause; it ariseth from Pride. ’Twas Satans temptation, *Ye shall be as Gods; Gen.* 3.5. A proud Person makes a God of himself, he disdains to have his Will crossed; he thinks himself better than others, therefore he finds fault with Gods Wisdom, that he is not above others.\n\n(3.) Quarrelsomeness and unsubmissiveness to Gods Will, is sinful in the concomitants of it. 1. It is joyned with sinful risings of Heart. (1.) Evil Thoughts arise. We think hardly of God as if he had done us wrong, or as if we had deserved better at his hand. (2.) Passions begin to arise; the Heart secretly frets against God. *Jonah* was crossed in his Will, and Passion began to boyl in him; *Jonah* 4.1. *He was very angry. Jonahs* Spirit as well as the Sea wrought and was tempestuous. 2. Unsubmissiveness of Will is joyned with unthankfulness, because in some one thing we are afflicted, we forget all the Mercies we have; we deal with God just as the Widow of *Sarepta* did with the Prophet: The Prophet *Elijah* had been a means to keep her alive in the Famine, but assoon as her Child dyes, she quarrels with the Prophet, 1 *Kings* 17.18. *O thou man of God, art thou come to slay my Son?* So do we deal with God, we can be content to receive Blessings at his hand, but assoon as he doth in the least thing cross us in our Will, we grow touchy, and are ready in a Passion to fly out against him: Thus God loseth all his Mercies, and is not this high ingratitude?\n\n(4.) Frowardness and unsubmissiveness to Gods Will is evil in the effects. 1. It unfits for Duty: It is bad sailing in a storm, and it is ill praying when the Heart is stormy and unquiet: It is well if such Prayers do not suffer shipwrack. 2. Unsubmissiveness of Spirit sometimes unfits for the use of Reason. *Jonah* was discontented because he had not his Will, God withered the goard, and his Heart fretted against God, and in the midst of his Passion he spake no better than non-sense and blasphemy, *Jonah* 4.9. *I do well to be angry to the death.* Sure he did not know well what he said: What to be angry with God, and dye for anger? He speaks as if he had lost the use of his Reason. Thus unsubmissiveness of Will is sinful in its Nature, Causes, Concomitants, Effects; may not this martyr our Wills, and bring our Wills to God in every thing, making us say, *Thy Will be done.*\n\n15\\. Consideration, Unsubmissiveness to Gods Will is very impudent, we get nothing by it, it doth not ease us of our burden, but rather makes it heavier. The more the Child struggles with the Parent, the more it is beaten; when we struggle with God, and will not submit to his Will, we get nothing but more blowes. Instead of having our cords of Affliction loosned, we make God tye them the straiter. Let us then submit and say, Lord, *Thy Will be done.* Why should I spin out my own trouble by impatience, and make my Cross heavier? What got *Israel* by their frowardness, they were within eleven dayes journey of *Canaan,* they fall a murmuring, and God leads them a march of forty years longer in the Wilderness.\n\n16\\. Consideration, The mischief of being unsubmissive to Gods Will in Affliction, it layes a Man open to many Temptations. When the Heart frets against God by discontent, here’s good fishing for Satan in these troubled Waters. He usually puts discontented Persons upon indirect means. *Jobs* Wife fretted (so far was she from holy submission) and she presently puts her Husband upon cursing of God; *Job* 2.9. *Curse God and dye.* What is the reason why some have turned Witches, and given themselves to the Devil, but out of envy and discontent because they have not had their Will. Others being under a Temptation of Poverty, and not having their Wills in living at such an high rate as others, have laid violent hands upon themselves. O the Temptations that Men of discontented Spirits are exposed to. Here (saith Satan) is good fishing for me.\n\n17\\. Consideration, How far unsubmissiveness of Spirit is from that temper of Soul which God requires in Affliction. God would have us in Patience possess our Souls; *Luke* 21.19 The *Greek* word for Patience, 〈 in non-Latin alphabet 〉, signifies to bear up under a burden without fainting or fretting; but to be froward in Affliction, and quarrel with Gods Will, where is this Christian Patience? God would have us rejoyce in Affliction, *Jam.* 1.2. *Count it all joy when ye fall into divers temptations*; that is, Afflictions. *Count it joy,* be as Birds that sing in Winter: 1 *Thess.* 1.6. *Ye received the word in affliction with joy. Paul* could leap in his Fetters, and sing in the Stocks; *Acts* 16.25. how far is a discontented Soul from this frame; he is far from rejoycing in Affliction that hath not learned to submit.\n\n18\\. Consideration, What is it makes the difference between a Godly Man and an Ungodly Man in Affliction, but only this, the Godly Man submits to Gods Will, the Ungodly Man will not submit. A Wicked Man frets and fumes, and is like a wild Bull in a Net. He in Affliction blasphemes God; *Rev.* 16.9. *Men were scorched with great heat, and blasphemed the name of God.* Put a stone in the fire, and it flyes in your face; stony hearts fly in Gods face. A stuff that is rotten, the more it is rubbed the more it frets and tears: When God afflicts the Sinner, he tears himself in anger; but a Godly Man is sweetly submissive to Gods Will, this is his speech, *Shall not I drink the cup which my Father hath given me.* Spices when they are bruised send out a sweet fragrant smell; when God bruiseth his Saints they send out the sweet perfume of Patience. *Servulus* an holy Man, long afflicted with the Palsie, yet this was his ordinary speech, *Laudetur Deus,* Let God be praised; O let us say, *Thy Will be done*; let us bear that patiently which God inflicts justly, else how do we show our Grace? What difference is there between us and the wicked in Affliction?\n\n19\\. Consideration, Not to submit to Gods Providential Will, is highly provoking to God. Can we anger God more than by quarrelling with him, and not let him have his Will? Kings do not love to have their Wills opposed, though they may be unjust; how ill doth God take it when we will be disputing against his Righteous Will; it is a sin God cannot bear; *Numb.* 14.26, 27. *How long shall I bear with this evil congregation which murmur against me?* May not God justly say thus, How long shall I bear with this wicked Person, who when any thing falls out cross, murmurs against me; *ver.* 28. *Say unto them, as truly as I live saith the Lord, as ye have spoken in my ears, so will I do unto you.* God swears against a murmurer; *As I live*; and what will God do as he lived, *ver.* 29. *Your carcases shall fall in the wilderness.* You see how provoking a discontented quarrelsome Spirit is to God, it may cost Men their Lives, nay, their Souls. God sent fiery Serpents among the People for their murmuring, 1 *Cor.* 10.10. he may send worse than fiery Serpents, he may send Hell fire.\n\n20\\. Consideration, How much doth God bear at our hand, and shall not we be content to bear something at his hand? It would tyre the Patience of the Angels to bear with us one day; 2 *Pet.* 3.9. *The Lord is long-suffering towards us,* 〈 in non-Latin alphabet 〉: How oft do we offend in our Eye by envious impure glances; in our Tongue by rash censuring, but God passeth by many injuries, he bears with us. Should the Lord punish us every time we offend, he might draw his sword every day; shall God bear so much at our hands, and can we bear with nothing at his hands? Shall God be patient with us, and we impatient with him? Shall he be meek, and we murmur? Shall he endure our sins, and shall not we endure his strokes? Oh let us say, *Thy Will be done.* Lord, thou hast been the greatest sufferer, thou hast born more from me than I can from thee.\n\n21\\. Consideration, Submitting our Wills to God in Affliction disappoints Satan of his hope, and quite spoils his design. The Devils end is in all our Afflictions to make us sin. The Reason why Satan did smite *Job* in his Body and Estate was to perplex his Mind, and put him into a Passion; he hoped that *Job* would have been discontented, and in a fit of anger, not only have cursed his Birth-day, but cursed his God; but *Job* lying at Gods Feet, and blessing him in Affliction, disappointed Satan of his hope, and quite spoiled his plot. Had *Job* murmured he had pleased Satan, had he fallen into an heat, and the sparks of his anger flown about, the Devil had warmed himself at this fire of *Jobs* Passion, but *Job* quietly submitted, and blessed God, here Satans design was frustrated, and he missed of his intent. The Devil hath oft deceived us, the best way to deceive him is by quiet submission to God in all things, and saying, *Thy Will be done.*\n\n22\\. Consideration, It may rock our Hearts quiet in Affliction to consider, that to the Godly, the Nature of Affliction is quite changed; to a wicked Man it is a Curse, the Rod is turned into a Serpent; Affliction to him is but an effect of Gods displeasure, the beginning of Sorrow; but the nature of Affliction is quite chang’d to a Believer, it is by a divine Chymistry turn’d into a Blessing, it is like Poyson corrected, which becomes a Medicine, it is a Love-token, a Badge of Adoption, a preparatory to glory; should not this make us say, *Thy Will be done*: The poyson of the Affliction is gone it is not hurtful but healing, this hath made the Saints not only patient in Affliction, but have sounded forth Thankfulness: As Bells when they have been cast in the Fire, do afterwards make a sweeter sound; so the Godly after they have been cast into the Fire, of Affliction have sounded forth Gods Praise, *Psal.* 119.71. *It is good for me that I was afflicted. Job.* 1.21. *Blessed be the Name of the Lord.*\n\n23\\. Consideration, To make us submit our Will to God in Affliction is, to think how many good things we receive from God, and shall we not be content to receive some evil? *Job* 2.10. *Shall we receive good at the hand of God, and shall we not receive evil?* In the *Hebrew, hatton meeth ha elohim, shall we receive good from God, and not evil*? This may make us say, *Thy Will be done.* How many Blessings have we received at the Hand of Gods Bounty? we have been be miracled with Mercy; what sparing, preventing, delivering Mercy have we had! the Honey-comb of Mercy hath continually drop’d upon us, *Lam.* 3.23. *His Mercies are new every Morning.* Mercy comes in as constantly as the Tide, nay, how many Tides of Mercy do we see in one day? we never feed but Mercy carves every bit to us; we never drink but in the golden Cup of Mercy; we never go abroad but Mercy sets a guard of Angels about us; we never lie down in our bed but Mercy draws the Curtains of Protection close about us: Now, shall we receive so many good things at the hand of God, and shall we not receive evil? Our Mercies far out weigh our Afflictions, for one Affliction we have a thousand Mercies; O then let us submit to God and say, *Thy Will be done*: The Sea of Gods Mercy should swallow up a few drops of Affliction.\n\n24\\. Consideration, To bring our Wills to God in Affliction doth much honour the Gospel: An unsubmissive Christian reproacheth Religion, as if it were not able to subdue an unruly Spirit; it is weak Physick which cannot purge out ill Humours; and sure it is a weak Gospel, if it cannot master our discontent, and martyr our Wills: Unsubmissiveness is a Reproach, but a chearful resignation of our Will to God sets a Crown of Honour upon the Head of Religion, it shows the power of the Gospel, which can charm down the Passions, and melt the Will into Gods Will; therefore in Scripture submissive patience is brought in as an adorning Grace, *Rev.* 14.12. *Here is the Patience of the Saints.*\n\n25\\. Consideration, The Example of our Lord Jesus; how flexible and submissive was he to his Father! He who taught us this Prayer, *Thy Will be done,* had learned it himself; Christs Will was perfectly tuned to his Fathers Will; it was the Will of his Father that he should dye for our sins, and he *endured the Cross, Heb.* 12.2. It was a painful, shameful, cursed death; he suffered the very pains of Hell equivalently, yet he willingly submitted, *Isa.* 53.7. *He opened not his Mouth,* he opened his sides when the blood ran out, but he opened not his Mouth in repining, his will was resolved into the will of his Father, *John* 18.11. *Shall not I drink the Cup which my Father hath given me?* Now the more our Wills are subject to Gods Will in Affliction, the nearer we come to Christ our Pattern; is it not our Prayer we may be like Christ? by holy Submission we imitate him: His Will was melted into his Fathers Will.\n\n26 Consideration, To Submit our Will to God is the way to have our Will; every one would be glad to have his Will; the way to have our Will is to resign it; God deals with us as we do with froward Children; while we fret and quarrel God will give us nothing, but when we are submissive, and say, *Thy Will be done*; now God carves out Mercy to us: The way to have our Will is to submit it: *David* brought his Will to God, 2 *Sam.* 15.26. *Here am I, Let him do to me as seems good to him.* And after he resigned his Will, he had his Will; God brought him back to the Ark, and setled him again in his Throne, 2 *Sam.* 19. Many a Parent that hath had a dear Child sick, when he could bring his Will to God to part with it, God hath given him the life of his Child: There’s nothing lost by referring our Will to God, the Lord takes it kindly from us, and it is the only way to have our Will.\n\n27\\. and *Vlt.* Consideration, We may the more chearfully surrender our Souls to God when we dye, when we have surrendred our Wills to God while we live: Our blessed Saviour had all along submitted his Will to God, there was but one Will between God the Father and Christ; now Christ having in his life time given up his Will to his Father, at death he chearfully gives up his Soul to him, *Luke* 23.46. *Father, into thy hands I commend my Spirit.* You that resign up your Wills to God may at the hour of death comfortably bequeath your Souls to him.\n\nII. The second Means to bring our Will to God in Affliction is, *Study the Will of God.*\n\n(1.) It is a *Sovereign Will,* he hath a supream right and Dominion over his Creatures, to dispose of them as he pleaseth: A Man may do with his own as he list, *Mat.* 20.15. *Is it not lawful for me to do what I will with my own?* A Man may cut his own Timber as he will. Gods Sovereignty may cause submission, he may do with us as he sees good; God is not accountable to any Creature for what he doth, *Job* 33.13. *He giveth not account of any of his matters.* Who shall call God to account? Who is higher then the Highest? *Eccl.* 5.8. What Man or Angel dare summon God to his Bar? He *giveth not account of any of his Matters.* God will take an account of our Carriage towards him, but he will give no account of his Carriage towards us; God hath an absolute Jurisdiction over us; the remembrance of this, Gods Will is a sovereign Will, to do with us what he please, may silence all discontents, and charm down all unruly Passions, we are not to dispute but submit.\n\n(2.) Gods Will is a wise Will, he knows what is conducing to the good of his People, therefore submit, *Isa.* 30.18. *The Lord is a God of Judgment,* that is, he is able to judge what is best for us; therefore rest in his Wisdom, and acquiesce in his Will: We rest in the wisdom of a Physician, we are content he should scarify and let us blood, because he is judicious, and knows what is most conducible to our health: If the Pilot be skilful, the Passenger saith, let him alone, he knows how best to steer the Ship; and shall we not rest in Gods Wisdom? Did we but study how wisely God steers all Occurrences, and how he often brings us to Heaven by a cross wind, it would much quiet our Spirits, and make us say, *Thy Will be done.* Gods Will is guided by Wisdom; should God sometimes let us have our Will, we would undo our selves; did he let us carve for our selves, we should choose the worst piece; *Lot* chose *Sodom* because well watered, and was as the Garden of the Lord, *Gen.* 13.10. but God rained fire upon it out of Heaven, *Gen.* 19.24.\n\n(3.) Gods Will is a just Will, *Gen.* 18.25. *Shall not the Judge of all the Earth do right?* Gods Will is *Regula & Mensura,* it is the Rule of Justice; the Wills of Men are corrupt, therefore unfit to give Law; but Gods Will is an holy unerring Will, which may cause submission, *Psal.* 97.2. God may cross us, but he cannot wrong us; severe he may be, not unjust; therefore we must strike Sail, and say, *Thy Will be done.*\n\n(4.) Gods Will is a good and gracious Will; it promotes our Interest; if it be Gods Will to afflict us, he will make us say at last, it was good for us that we were afflicted: Gods Flail shall only thresh off our Husks: That which is against our Will shall not be against our profit: Study what a good Will Gods is, and we will say, *Fiat Voluntas, let thy Will be done.*\n\n(5.) Gods Will is an irresistible Will; we may oppose it, but we cannot hinder it: The rising of the Wave cannot stop the Ship when it is in full sail; so the rising up of our Will against God cannot stop the execution of his Will, *Rom.* 9.19. *Who hath resisted his Will?* Who can stay the Chariot of the Sun in its full Career? Who can hinder the Progress of Gods Will? Therefore it is in vain to contest with God, his Will shall take place; there’s no way to overcome God but by lying at his Feet.\n\n3\\. Means to submission to God in Affliction is, Get a gracious heart; all the Rules and Helps in the World will do but little good, till Grace be infused; the Boul must have a good Byas, or it will not run according to our desire; so till God puts a new Byas of Grace into the Soul, which inclines the Will, it will never submit to God: Grace renews the Will, and it must be renewed before it be subdued: Grace teacheth self denyal, and we can never submit our Will till we deny it.\n\n4\\. Means, Let us labour to have our Covenant-Interest cleared, to know that God is our God, *Psal.* 48.14. *This God is our God*; he whose Faith doth flourish into assurance, that can say, God is his, will say, *Thy Will be done.* A wicked man may say, God hath laid this Affliction upon me, and I cannot help it; but a Believer saith, My God hath done it, and I will submit to it. He who can call God his, knows God loves him as he loves Christ, and designs his Salvation, therefore he will with Saint *Paul* take pleasure in Reproaches, 2 *Cor.* 12.10. and in every adverse Providence yeild to God, as the Wax to the impression of the Seal.\n\n5\\. Means to submission to God in Affliction, get an humble Spirit: A proud Man will never stoop to God, he will rather break then bend; but when the Heart is humble, the Will is pliable. What a vast difference was there between *Pharaoh* and *Eli? Pharaoh* cries out, *Who is the Lord that I should obey his Voice? Exod.* 5.2. but *Eli* saith, *It is the Lord, let him do what seems good in his sight,* 1 *Sam.* 3.18. See the difference between an Heart that is swell’d with Pride, and that is ballasted with Humility; *Pharaoh* saith, *Who is the Lord? Eli, It is the Lord.* An humble Soul hath a deep sence of sin, he sees how he hath provoked God, he wonders he is not in Hell; therefore whatever God inflicts, he knows it is less then his Iniquities deserve; this makes him say, Lord, *Thy Will be done.* O get into an humble posture, the Will is never flexible till the Heart be Humble.\n\n6\\. Means, Get your Heart loosened from things below; be crucified to the world: Whence is Childrens frowardness but when you take away their Play-things; when we love the world, and God takes away these things from us, then we grow froward and unsubmissive to Gods Will. *Jonah* was exceeding glad of the Gourd, and when God smote it he grew froward, and because God had killed his Gourd, kill me too, saith he, *Jonah* 4.8. He who is, 〈 in non-Latin alphabet 〉, a Lover of the World, can never pray this Prayer heartily, *Thy Will be done*; his heart boils in anger against God, and when the World is gone, his Patience is gone too. Get mortified Affections to these sublunary things.\n\n7\\. Means, for submission to Gods Will: Get some good perswasion your sin is pardoned; *feri Domine feri, quia peccata mea condonata sunt,* Smite Lord, smite where thou wilt, said *Luther,* because my sins are pardoned: Pardon of sin is a crowning Blessing; hath God forgiven my sin, I will bear any thing, I will not murmur but admire, I will not complain of the Burden of Affliction, but bless God for removing the Burden of sin: The pardoned Soul saith this Prayer heartily, *Thy Will be done.* Lord, use thy pruning Knife, so long as thou wilt not come with thy bloody Axe to hew me down.\n\n8\\. Means, If we would have our wills submit to God, let us not look so much on the dark side of the Cloud, as the light side; that is, let us not look so much on the smart of Affliction, as the good of Affliction; ’tis bad to pore all on the smart, as it is bad for sore Eyes to look too much on the Fire; but we should look on the good of Affliction: *Sampson* did not only look on the Lions Carcase, but on the Honey-comb within it, *Judg.* 19.8. *He turned to see the Carcase of the Lion, and behold there was Honey in the Carcase.* Affliction is the frightful Lion, but see what Honey there is in it: Affliction humbles, purifies, fills us with the Consolations of God; here is Honey in the Belly of the Lyon; could we but look upon the benefit of Affliction, Stubbornness would be turned into submissiveness, and we should say, *Thy Will be done.*\n\n9\\. Means, Pray to God that he would calm our Spirits, and conquer our Wills; it is no easy thing to submit to God in Affliction, there will be risings of heart, therefore let us pray that what God inflicts Righteously, we may bear patiently; Prayer is the best Spell or Charm against Impatience; Prayer doth to the Heart, as Christ did to the Sea, when it was tempestuous, he rebuked the Wind, and there was a great Calm; so when the Passions are up, and the Will is apt to mutiny against God, Prayer makes a gracious Calm in the Soul: Prayer doth to the Heart as the Spunge to the Canon, when hot cools it.\n\n10\\. Means, If we would submit to Gods Will in Affliction, let us make a good interpretation of Gods Dealings; take all God doth in the best sence: We are apt to misconstrue Gods Dealings, and put a bad Interpretation upon them, as *Israel, Numb.* 20.4. *Ye have brought the Congregation of the Lord into this Wilderness, that we should die there.* So God hath brought this Affliction upon us, because he hates us, and intends to destroy us; and such hard thoughts of God cause sullenness and stubbornness: O let us make a fair and candid interpretation of Providence. Doth God afflict us, say thus, perhaps he intends us Mercy in this; he will try us whether we will love him in Affliction; he is about to mortify some sin, or exercise some grace; he smites the Body that he may save the Soul. Could we put such a good meaning upon Gods dealings, we would say, *Thy Will be done; Let the Righteous God smite me and it shall be a kindness, it shall be an excellent Oyl, which shall not break my Head, Psal.* 141.5.\n\n11\\. and *Vlt.* Means, If you would submit to God in Affliction, believe that the present Condition is best for you; we are not competent Judges; we fancy it is best to have ease and plenty, and have the Rock pour out Rivers of Oyl; but God sees Affliction best; he sees our Souls thrive best upon the *bare Common*; the fall of the Leaf is the Spring of our Grace. Could we believe the present Condition is best, which God carves out to us, the Quarrel would soon be at an end, and we should sit down satisfied with what God doth, and say, *Thy Will be done.* So much for this Third Petition."},{"number":96,"title":"Give us this Day our daily Bread","part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[],"text":"*MATTH. vi.* 11. Give us this Day our daily Bread.\n\nIn this Petition there are two things observable, I. The Order. II. The Matter.\n\nI. The Order. First, we pray, *Hallowed be thy Name,* before, *Give us this day our daily Bread*: Hence we learn; *Doct.* That the Glory of God ought to be preferred before our own personal Concerns.\n\n*First.* We pray, *Hallowed be thy Name, Thy Kingdom come, Thy Will be done,* before we pray, *Give us this Day our daily Bread.* Gods Glory ought to weigh down all before it; it must be prefer’d before our dearest Concerns: Christ prefer’d his Fathers Glory before his own Glory, as he was Man, *John* 8.49, 50. *I Honour my Father, I seek not my own Glory.* Gods glory is that which is most dear to him, it is the Apple of his Eye; all his Riches lye here, as *Micah* said, *Judg.* 18.24. *What have I more?* So I may say of Gods glory, what hath he more? Gods glory is the most Orient Pearl of his Crown, which he will not part with, *Isa.* 42.8. *My Glory will I not give to another.* Gods glory is more worth then Heaven, more worth then the Salvation of all Mens Souls; better Kingdoms be demolished; better Men and Angels be annihilated, then God lose any part of his Glory. First we pray, that Gods Name may be hallowed and glorified, before we pray, *Give us our daily Bread.* We are to prefer Gods glory before our nearest concerns: Before there can be a preferring Gods glory before private concerns, there must be a New-Birth wrought. The natural Man seeks his own secular Interest before Gods glory, *John* 3.31. *He is of the Earth earthly.* Let him have Peace and Trading, let the Rock pour out Rivers of Oyl, *Job* 29.6. and let Gods glory go which way it will, he minds it not: A Worm cannot fly and sing as a Lark: A natural Man whose heart creeps upon the Earth, cannot admire God, or advance his glory, as a Man elevated by grace doth.\n\n*VSE.* Of *Trial.* Do we prefer Gods glory before our private Concerns? Doth Gods glory take place? *Minus te amat qui aliquid tecum amat quod non propter te amat,* Aug. 1. Do we prefer Gods glory before our own Credit? *Fama pari passu ambulat cum Vita.* Credit is a Jewel highly valued, like precious Ointment it casts a fragrant smell; but Gods glory must be dearer then Credit and Applause: We must be willing to have our Credit trampled upon, if Gods glory may be raised higher, *Acts* 5.41. *The Apostles rejoyced that they were counted worthy to suffer shame for his Name,* 〈 in non-Latin alphabet 〉, that they were graced so far as to be disgraced for Christ. 2. Do we prefer Gods glory before our Relations? Relations are near, they are of our Flesh and Bone, but Gods glory must be dearer, *Luke* 14.26. *If any Man come after me and hate not Father and Mother, he cannot be my Disciple.* Here *odium in suos* is *Pietas in Deum.* If my Friends (saith *Jerome*) should perswade me to deny Christ, if my Wife should hang about my Neck, if my Mother should show me her Breasts that gave me suck, I would trample upon all and fly to Christ. 3. We must prefer Gods glory before estate: gold is but shining dust, Gods glory must weigh heavier: If it comes to this, I cannot keep my place of Profit, but Gods glory will be eclipsed; here I must rather suffer in my Estate, then Gods glory should suffer; *Heb.* 10 34. 4. We must prefer Gods Glory before our life. *Rev.* 12.11. *They loved not their own lives to the Death. Ignatius* called his Fetters, 〈 in non-Latin alphabet 〉, his Spiritual Jewels, he wore them as a Chain of Pearl. *Gordius* the Martyr said, it is to my Loss if you bate me any thing of my Sufferings: This Argues grace *Crescent,* and elevated in an high Degree. Who but a Soul inflamed in love to God can set God highest in the Throne, and prefer him above all private Concerns.\n\nII. The second thing in the Petition is the Matter of it: *Panem nostrum quotidianum da nobis hodie, Give us this day our dayly Bread.* The sum of this Petition is, that God will give us such a Competency in these outward things, as he sees most expedient for us; it is much like that Prayer of *Agur, Prov.* 30.8. *Feed me with Food convenient for me*; give me a *Viaticum,* a Bait by the way, enough to bear my Charges till I come to Heaven, and it sufficeth. Let me explain the Words; *Give us this day our dayly Bread, [Give,*] hence note, that the good things of this life are the gifts of God; He is the Donor of all our Blessings: *Give us,* not only Faith is the gift of God, but Food; not only dayly Grace is from God, but *daily Bread*; every good thing comes from God; *Jam.* 1.17. *Every good Gift is from above, and comes down from the Father of Lights.* Wisdom is the gift of God, *Isa.* 28.26. *His God doth instruct him to Discretion.* Riches are the gift of God, 2 *Chron.* 1.12. *I will give thee riches*; Peace is the gift of God, *Psal.* 147.14. *He makes peace in thy borders*; Health, which is the cream of Life, is the gift of God, *Jer.* 30.17. *I will restore health to thee*; Rain is the gift of God, *Job* 5.10. *Who giveth rain on the earth*; all comes from God. He makes the Corn to grow, and the Herbs to flourish.\n\n*VSE* I. See our own poverty and indigence, we live all upon alms, and upon free gift, *Give us this day*: All we have is from the hand of Gods Royal Bounty. We have nothing but what God gives us out of his Storehouse; we cannot have one bit of Bread but from God. The Devil perswaded our first Parents that by disobeying God, they should *be as Gods, Gen.* 3.5. but we may now see what goodly Gods we are, that we have not a bit of bread to put in our mouths, unless God give it us: Here is an humbling Consideration.\n\n*Br.* 2. Is all a gift? then we are to seek every Mercy from God by Prayer, *Give us this day.* The Tree of Mercy will not drop its Fruit unless shaken by the hand of Prayer. Whatever we have, if it doth not come in the way of Prayer, it doth not come in the way of Love; ’tis given as *Israels* Quails in anger. If every thing be a gift we do not deserve it, we are not fit for it, unless we ask for this alms; and must we go to God for every Mercy? How wicked are they who instead of going to God for food when they want, they go to the Devil, they make a compact with him, and if he will help them to a livelyhood they will give him their Souls: Better starve than go to the Devil for provender. I wish there be none in our Age guilty of this, who when they are in want, use indirect means for a livelyhood, they consult with Witches, who are the Devils Oracles; the end of these will be fearful as that of *Saul* was, whom the Lord is said to have killed, because he asked counsel at a familiar spirit.\n\n3\\. If all be a Gift, then it is not a Debt; we cannot say to God as that Creditor said, *Matth.* 18.28. *Pay me what thou owest.* Who can make God a Debtor, or do any Act that is obliging and meritorious? Whatever we receive from God is a gift. We can give nothing to God but what he hath given us; 1 *Chron.* 29.14. *All things come of thee, and of thine own have we given thee. David* and his People offered to the building of Gods House Gold and Silver, but they offered nothing but what God had given them; *Of thine own have we given thee.* If we love God, God it is that hath given us an Heart to love him; if we praise him, he both gives us the Organ of the Tongue, and puts it in Tune; if we give Almes to others God hath given Almes to us first, so that we may say, *We offer, O Lord, of thine own to thee.* Is all of Gift, how absurd then is the Doctrine of Merit? That was a proud speech of a Fryar that said *Redde mihi Vitam Aeternam quam debes*; Give me Lord Eternal Life which thou owest me. We cannot deserve a bit of Bread, much less a Crown of Glory. If all be a Gift then Merit is exploded, and shut out of doors.\n\n4\\. If all be a Gift, *Give us this day,* then take notice of Gods goodness; there’s nothing in us can deserve or requite Gods kindness, yet such is the sweetness of his Nature, he gives us rich Provision, and feeds us with the finest of the Wheat. *Pindar* saith, it was an opinion of the People of *Rhodes,* that *Jupiter* rained down Gold upon the City. God hath rained down golden Mercies upon us; he is upon the giving hand. Observe three things in Gods giving.\n\n(1.) He is not weary of giving; the springs of Mercy are ever running: God did not only dispence Blessings in former Ages, but he still gives gifts to us As the Sun not only inricheth the World with its Morning light, but keeps Light for the Meridian. The Honey-comb of Gods bounty is still dropping.\n\n(2.) God delights in giving; *Micah* 7.18. *He delighteth in mercy.* As the Mother delights to give the Child the breast, God loves we should have the breast of Mercy in our mouth.\n\n(3.) God gives to his very Enemies. Who will send in Provisions to his Enemy? Men use to spread Nets for their Enemies, God spreads a Table. The dew drops on the Thistle as well as the Rose; the dew of Gods bounty drops upon the worst. Those who have their mouths opened against God, yet God puts bread in those mouths. O the Royal Bounty of God; *Psal.* 52.1. *The goodness of God endureth continually.* Swinish sinners God puts Jewels upon, and feeds them every day.\n\n5\\. If all be gift, see then the odious ingratitude of Men who sin against their giver. God feeds them, and they fight against him; he gives them their Bread, and they give him affronts. How unworthy is this, would we not cry shame of him who had a Friend alwayes feeding him with Money, and he should betray and injure that Friend. Thus ungratefully do Sinners deal with God, they do not only forget his Mercies but abuse them: *Jer.* 5.7. *When I had fed them to the full, they then committed adultery.* O how horrid is this, to sin against a bountiful God, to strike (as it were) those hands that relieve us: This gives a dye and tincture to Mens sins, and makes them crimson. How many make a dart of Gods Mercies and shoot at him; he gives them Wit, and they serve the Devil with it; he gives them Strength, and they waste it among Harlots; he gives them Bread to eat, and they lift up the heel against him; *Deut.* 32.15. *Jesurun waxed fat and kicked:* These are like *Absalom,* who assoon as *David* his Father kissed him, plotted Treason against him, 2 *Sam.* 15.10. like the Mule who kicks the Dam after she hath given it Milk. These who sin against their giver, and abuse Gods Royal Favours, the Mercies of God will come in as witnesses against them. What smoother than Oyl, but if it be heated what more scalding? What sweeter than Mercy, but if it be abused, what more dreadful? It turns to fury.\n\n6\\. If God gives us all, let Gods giving excite us to Thanksgiving; he is the founder and donor of all our Blessings, let him have all our Acknowledgments. *All the rivers come from the sea, and thither they return again, Eccl.* 1.7. All our gifts come from God, and to him must all our Praises return. We are apt to *burn incense to our own drag, Hab.* 1.16. to attribute all we have to our own Skill or second Causes.\n\n(1.) Our own Skill and Industry. God is the giver; he gives daily Bread, *Psal.* 136.35. he gives Riches, *Deut.* 8.18. *He it is that giveth thee power to get wealth.*\n\nOr, (2.) We oft ascribe the praise to second Causes, and forget God. If Friends have bestowed an Estate, to look at them and admire them, but not God who is the great giver: As if one should be thankful to the Steward, and never take notice of the Master of the Family that provides all. O if God gives all, our Eye-sight, our Food, our Cloathing, let us sacrifice the chief Praise to him; let not God be a loser by his Mercies. Praise is a more illustrious part of Gods Worship. Our wants may send us to Prayer. Nature may make us beg Daily-bread, but it shows an Heart full of Ingenuity and Grace to be rendring Praises to God. In Petition we act like Men, in Praise we act like Angels. Doth God sow seeds of Mercy, let Thankfulness be the crop we bring forth. We are called the Temples of God, 1 *Cor.* 3.16. and where should Gods Praises be sounded forth but in his Temples? *Psal.* 146.2. *While I live will I bless the Lord, I will sing praises to my God while I have any being.* God gives us daily Bread, let us give him daily Praise. Thankfulness to our Donor is the best policy; there’s nothing lost by it: To be thankful for one Mercy is the way to have more. Musicians love to sound their Trumpets where there is the best eccho, and God loves to bestow his Mercies where there is the best eccho of Praise: And it is not only offering the calves of our Lips is enough, but we must show our thankfulness by improving the gifts which God gives us, and as it were putting them out to use. God gives us an Estate, and we honour the Lord with our substance, *Prov.* 3.9. he gives us the staff of Bread, and we lay out the strength we receive by it in his service: This is to be thankful; and that we may be thankful be humble. Pride stops the current of gratitude: A proud Man will never be thankful; he looks upon all he hath, either to be of his own procuring or deserving. Let us see all we have is Gods gift, and how unworthy we are to receive the least favour, and this will make us much in doxology and gratitude, we will be Silver Trumpets sounding forth Gods Praise.\n\nFirst, *Give.*] Hence I note, 1. That the good things of this Life are the gifts of God; he is the founder and donor. 2. From this word *give,* I note, that it is not unlawful to pray for Temporal things; we may pray for daily Bread, *Prov.* 30.8. *Feed me with food convenient for me*; we may pray for Health, *Psal.* 6.2. *O Lord heal me, for my bones are vexed.* As these are in themselves good things, so they are useful for us. They are as needful for the preserving the Comfort of Life, as the Oyl is needful for preserving the Lamp from going out. Only let me insert two things.\n\n1\\. There is a great difference between our praying for Temporal things and Spiritual. In praying for Spiritual things we must be absolute. When we pray for pardon of Sin, and the favour of God, and the sanctifying graces of the Spirit, these are indispensibly necessary to Salvation, and here we must take no denyal: But when we pray for Temporal things, here our Prayers must be limited, we must pray conditionally, so far as God sees them good for us. God sometimes sees cause to with-hold Temporal things from us: They may be snares, and draw our Hearts from God; therefore we must pray for these things with submission to Gods Will. This was *Israels* sin; they would be peremptory and absolute in their desire of Temporal things: Gods bill of fare did not please them, they must have dainties; *Numb.* 11.18. *Who shall give us flesh to eat?* God had given them Manna, he fed them with a Miracle from Heaven, but their wanton Pallats craved more, they must have Quails; God let them have their desire, but they had sower sawce to their Quails; *Psal.* 78.31. *While the meat was yet in their mouths, the wrath of God came upon them and slew them. Rachel* was importunate in her desires for a Child, *Gen.* 30.1. *Give me children or I dye*: God let her have a Child, but it was a *Benoni,* a Son of Sorrow, it cost her her Life in bringing forth; *Gen.* 35.18. We must pray for outward things with submission to Gods Will, else they come in anger.\n\n2\\. When we pray for things pertaining to this Life, we must desire Temporal things for Spiritual ends; we must desire these things to be as helps in our journey to Heaven. If we pray for Health, it must be that we may improve this talent of Health for Gods Glory, and may be fitter for his Service. If we pray for a competency of Estate, it must be for an holy end, that we may be kept from the temptations which Poverty usually exposeth to, and that we may be in a better capacity to sow the golden seeds of Charity, and relieve such as are in want. *Temporal things must be prayed for, for Spiritual ends. Hannah* prayed for a Child, but it was for this end, that her Child might be devoted to God; 1 *Sam.* 1.11. *O Lord, if thou wilt remember me, and wilt give unto thine hand-maid a man child, then I will give him unto the Lord all the dayes of his life.* Many pray for outward things, only to gratifie their sensual appetite: *The ravens cry for food; Psal.* 147.9. To pray for outward things only to satisfie Nature, is to cry rather like Ravens than Christians. We must have an higher end in our Prayers, we must aim at Heaven, while we are praying for Earth: And must we pray for Temporal things for Spiritual ends, that we may be fitter to serve God, then how wicked are they, who beg Temporal Mercies that they may be more inabled to sin against God; *Jam.* 4.3. *Ye ask that ye may consume it upon your lusts.* One Man is sick and he prays for Health that he may be among his Cups and Harlots; another prays for an Estate, he would not only have his Belly filled but his Barns, and why would he be rich, that he may raise his Name, or that having more power in his hand, he may now take a fuller revenge on his enemies. This is impiety joyned with impudence; to pray to God to give us Temporal things that we may be the better inabled to serve the Devil.\n\n*VSE.* If we are to pray for Temporal good things, then how much more for Spiritual; if we are to pray for Bread, then how much more for the Bread of Life; if for Oyl, then how much more for the Oyl of gladness; if we pray to have our hunger satisfied, much more should we pray to have our Souls saved. Alas, what if God should hear our Prayers, and grant us these Temporal things, and no more, what were we the better? What is it to have Food and want Grace; what is it to have the back clothed and the Soul naked; to have a South land and want the living springs in Christs Blood, what comfort could that be? O therefore let us be earnest for Spiritual Mercies. Lord, do not only feed me, but sanctifie me, rather an Heart full of Grace than an House full of Gold: If we are to pray for daily Bread, the things of this Life, much more for the things of the Life that is to come.\n\n3\\. From this word *give,* I note, That they who God hath given a large measure of outward things to, yet we must pray, *Give us daily Bread.* And this may answer a Question.\n\nQuest. *Some may say, we have an Estate already, and what need we pray,* Give us daily Bread?\n\n*Answ.* Supposing we have a plentiful Estate, yet we need make this Petition, *Give us Bread*: And that upon a double account.\n\n(1.) That we may have a Blessing upon our Food, and all that we enjoy: *Psalm* 132.5. *I will bless her provision. Man lives not by bread alone, but by every word which proceedeth out of Gods mouth; Matth.* 4.4. what is that but a word of Blessing? Though the Bread is in our hand, yet the Blessing is in Gods hand, and it must be fetch’d out of his hand by Prayer: Well therefore may rich Men pray, *Give us our Bread,* let it be seasoned with a Blessing. If God should with-hold a Blessing, nothing we have would do us good; our Cloths would not warm us, our Food would not nourish us: *Psal.* 106.15. *He gave them their request, but sent leanness into their soul*; that is, they pined away, and their Meat did not nourish them. If God should with-hold a Blessing, what we eat would turn to bad humours, and hasten Death. If God doth not bless our Riches they will do us more hurt than good: *Eccl.* 5.13. *Riches kept for the owners thereof to their hurt.* So that granting we have plentiful Estates, yet we had need pray, *Give us our Bread*; let us have a Blessing with what we have.\n\n(2.) Though we have Estates, yet we had need pray, *give,* that we may hereby engage God to continue these Comforts to us. How many Casualties may fall out? How many have had Corn in their Barn, and a fire hath come on a sudden and consumed all! How many have had losses at Sea, and great Estates boyled away to nothing; *Ruth* 1.21. *I went out full, and the Lord hath brought me home again empty.* Therefore tho’ we have Estates yet we had need pray, *Give us,* Lord, give a continuance of these Comforts, that they may not before we are aware, take wings and fly from us. So much for this first word in the Petition, *Give.*\n\nSecondly, *Vs.] Give us.*\n\nQuest. *Why do we pray here in the plural? Why* give us? *Why is it not said,* Give me?\n\n*Answ.* To show that we are to have publick Spirits in Prayer; we must not only pray for our selves but others; both the Law of God, and the Law of Love bind us to this. *We must love our Neighbours as our selves*; therefore we must pray for them as well as for our selves. Every good Christian hath a fellow-feeling of the wants and miseries of others, and he prays that God would extend his bounty to them; especially he prays for the Saints, *Eph.* 6.18. *Praying alwayes for all Saints.* These are Children of the Family.\n\n*VSE* I. Should we have publick Spirits in Prayer, *Give us*; it reproves such narrow-spirited Men as move only within their own sphere, they look only at themselves but mind not the case of others; they leave others out of their Prayers; if they have daily Bread they care not though others starve; if they are cloathed, they care not though others go naked. Christ hath taught us to pray for others, *Give us*; but selfish persons are shut up within themselves, as the Snail in the shell, and never speak a word in Prayer for others: These have no commiseration or pity, they are like *Judas* whose Bowels fell out.\n\n*VSE* II. Let us pray for others as well as for our selves, *Give us: Vir bonus aliis prodest aeque ac sibi.* Spiders work only for themselves, but Bees work for the good of others; the more excellent any thing is, the more it operates for the good of others. The Springs refresh others with their chrystal streams; the Sun inlightens others with its golden beams; the more a Christian is enobled with Grace, the more he besiegeth Heaven with his Prayers for others. If we are Members of the Body Mystical, we cannot but have a sympathy with others in their wants, and this sympathy sets us a praying for them. *David* had a publick Spirit in Prayer, *Psal.* 125.4. *Do good, O Lord, unto those that be good*: Though he begins the *Psalm* with Prayer for himself, *Psal.* 51.1. *Have Mercy upon me, O God,* yet he ends the *Psalm* with Prayer for others, *ver.* 18. *Do good in thy good pleasure unto Sion.*\n\n*VSE* III. It is matter of Comfort to the Godly, who are but low in the World, yet they have the Prayers of Gods people for them, they pray not only for the increase of their Faith, but their Food, that God will give them *Daily Bread.* He is like to be rich who hath several stocks going; so are they in a likely way to thrive who have the Prayers of the Saints going for them in several parts of the World. So much for this second word in the Petition, *Give us.*\n\nThirdly, The third word in the Petition is, 〈 in non-Latin alphabet 〉, *This day.*] We pray not give us Bread for a month, or a year, but a day; *Give us this day.*\n\nQuest. *Is it not lawful to lay up for afterwards? Doth not the Apostle say,* He who provides not for his Family is worse than an Infidel; 1 *Tim.* 5.8.\n\n*Answ.* ’Tis true, it is lawful to lay up for Posterity, but our Saviour hath taught us to pray, *Give us this day our bread,* for two Reasons: 1. That we should not have carking care for the future. We should not set our Wits upon the tenter, or torment our selves how to lay up great Estates; if we do *vivere in diem,* if we have but enough to supply for the present it may suffice; *Give us this day: Take no thought for to morrow, Matth.* 6.34. God fed *Israel* with Manna in the wilderness, and he fed them from hand to mouth; sometimes all their Manna was spent, and if any one had asked them where they would have their break-fast next morning, they would have said, our care is only for *this day,* God will rain down what Manna we need: If we have Bread *this day,* do not distrust Gods Providence for the future. 2. Our Saviour will have us pray, *Give us bread this day,* to teach us to live every day as if it were our last. We are not to pray give us Bread to morrow, because we do not know whether we shall live while to morrow; but Lord give us *this day,* it may be our last day we shall live, and then we shall need no more.\n\n*VSE.* If we pray for Bread only for a day, *Give us this day,* then you who have great Estates have cause to be thankful, you have more than you pray for; you pray but for Bread for one day, and God hath given you enough to suffice you all your life. What a bountiful God do you serve! Two things may make rich Men thankful, 1. God gives them more than they deserve: 2. God gives them more than they pray for.\n\nFourthly, The fourth thing in the Petition is, *Our bread.*]\n\nQuest. *Why is it called* our Bread, *when it is not ours but Gods*?\n\n*Answ.* 1. We must understand it in a qualified sense; it is our Bread being gotten by honest industry. There are two sorts of Bread that cannot properly be called *our Bread.* (1.) The Bread of Idleness. (2.) The Bread of Violence.\n\n(1.) The Bread of Idleness: *Prov.* 31.27. *She eateth not the bread of idleness.* An idle Person doth *vivere aliena quadra,* he lives at another bodies cost, and is at their finding, *Prov.* 1.25. *His hands refuse to labour.* We must not be as the Drones which eat the honey that other Bees have brought into the hive: If we eat the bread of Idleness, this is not our own bread: 2 *Thess.* 3.11, 12. *There are some that walk disorderly, working not at all, such we command that they work, and eat their own bread.* The Apostle gives us this hint, that such as live idly do not eat their own Bread.\n\n(2.) The Bread of Violence. We cannot call this *our Bread,* for it is taken away from others. That which is gotten by stealth or fraud, or any manner of extortion, is not *our Bread,* it belongs to another. He who is a bird of prey, who takes away the Bread of the Widow and Fatherless, he eats that Bread which is none of his, nor can he pray for a Blessing upon it: Can he pray God to bless that which he hath gotten unjustly?\n\n2\\. It is called our Bread by vertue of our Title to it. There is a twofold title to Bread. (1.) A Spiritual Title: In and by Christ we have a right to the Creature, and may call it *our Bread.* As we are Believers we have the best Title to Earthly things, we hold all *in capite,* 1 *Cor.* 3.22. *All things are yours*; by what Title? *Ye are Christs.* (2.) A Civil Title, which the Law confers on us: To deny Men a Civil Right to their Possessions, and make all common, it opens the door to Anarchy and Confusion.\n\n*VSE.* See the priviledge of Believers, they have both a Spiritual and a Civil Right to what they possess: They who can say *Our Father,* can say *our Bread.* Wicked Men tho’ they have a Legal right to what they possess, yet not a Covenant right; they have it by Providence not by Promise; with Gods leave, not with his Love. Wicked Men are in Gods eye no better than usurpers, all they have, their Money and Land, is like Cloth taken up at the Drapers which is not paid for; but this is the sweet priviledge of Believers, they can say, *our Bread*: Christ being theirs, all is theirs. O how sweet is every bit of Bread dip’d in Christs Blood! How well doth that Meat relish which is a pledge and earnest of more! The Meal in the barrel is an earnest of our Angels food in Paradise. Here is the priviledge of Saints, they have a right to Earth and Heaven.\n\nFifthly, The fifth and last thing in this Petition is, the thing we pray for, *Daily Bread.*]\n\nQuest. *What is meant by Bread?*\n\n*Answ.* Bread here by a Synechdoche *speciei pro genere,* is put for all the Temporal Blessings of this Life, Food, Fuel, Clothing; *Quicquid nobis conducit ad bene esse,* Aust. whatever may serve for Necessity, or sober Delight.\n\n*VSE.* Learn to be contented with that allowance God gives us. If we have Bread, a competency of these outward things, let us rest satisfied. We pray but for Bread, *Give us our daily Bread,* we do not pray for superfluities, not for Quails or Venison, but for Bread, that which may support Life. Tho’ we have not so much as others, so full a Crop, so rich an Estate, yet if we have the staff of Bread to shore us up from falling, let us be content; most people are herein faulty. Tho’ they pray that God would give them Bread (so much as he sees expedient for them) yet they are not content with Gods allowance, but over-greedily covet more, and with the daughters of the Horsleach, cry, *Give, give, Prov.* 30.15. this is a vice Naturally ingrafted in us. Many pray *Agurs* first Prayer, *Give me not Poverty,* but few pray his last Prayer, *Give me not Riches, Prov.* 30.8. they are not content with daily Bread, but have the dry dropsie of Covetousness, they are still craving for more; *Hab.* 2.5. *Who enlargeth his desire as hell, and is as death, and cannot be satisfied. There are,* saith *Solomon, four things say, it is not enough,* Prov. 30.15. *the grave, the barren womb, the earth, the fire*; and I may add a fifth thing, the Heart of a covetous Man. Such as are not content with daily Bread, but thirst insatiably after more, will break over the hedge of Gods Command, and to get Riches will stick at no sin; *Cui nihil satis est, eidem nihil turpe,* Tacitus; therefore Covetousness is called a Radical Vice, 1 *Tim.* 6.10. *The root of all evil. Quid non mortalia pectora cogit, auri sacra fames?* The word for Covetousness 〈 in non-Latin alphabet 〉, signifies an inordinate desire of getting▪ Covetousness is not only in getting Riches unjustly, but in loving them inordinately: This is a key opens the door to all sin. It causeth 1. Theft: *Achans* covetous humour made him steal that wedge of Gold which cleft asunder his Soul from God; *Josh.* 7.21. 2. It causeth Treason: What made *Judas* betray Christ? It was the thirty pieces of Silver, *Matth.* 26.15. 3. It produceth Murder: It was the inordinate love of the Vineyard made *Ahab* conspire *Naboths* death, 1 *Kings* 21.13. 4. It is the root of Perjury: 2 *Tim.* 3.3. Men shall be 〈 in non-Latin alphabet 〉, *covetous,* and it follows 〈 in non-Latin alphabet 〉, *truce-breakers*: Love of Silver will make Men take a false-Oath, and break a just Oath. 5. It is the spring of Apostasie: 2 *Tim.* 4.10. *Demas hath forsaken me, having loved this present world.* He did not only forsake *Pauls* company, but his Doctrine. *Demas* afterwards became a Priest in an Idol Temple, saith *Dorotheus.* 6. Covetousness will make Men Idolaters: *Col.* 3.5. *Covetousness which is idolatry.* Tho’ the covetous Man will not worship graven Images in the Church, yet he will worship the graven Image in his Coyn. 7. Covetousness makes Men give themselves to the Devil. Pope *Sylvester* the Second did sell his Soul to the Devil for a Popedom. Covetous persons forget this Prayer, *Give us daily Bread,* that which may satisfie Nature, but they are insatiable in their desire. O let us take heed of this dry Dropsie, *Heb.* 13.5. *Be content with such things as ye have. Natura parvo dimittitur,* Sen. That we may be content with *daily Bread,* that which God in his Providence carves out to us, and not covet or murmur▪ let me propose these things.\n\n1\\. God can bless a little, *Exod.* 23.24. *He will bless thy Bread and thy Water:* A Blessing put sweetness into the least Morsel of Bread, ’tis like Sugar in Wine, *Psal.* 132.15. *I will bless her Provision. Daniel* and the three Children eat Pulse (which was a coarse Fare) yet they look’d fairer then those which did eat of the Kings Meat, *Dan.* 1.15. whence was this? God did infuse a more then ordinary Blessing into the Pulse; Gods Blessing was better then the Kings Venison, a piece of Bread with Gods Love is Angels Food.\n\n2\\. God who gives us our allowance, knows what quantity of these outward things is fittest for us; a smaller provision may be fitter for some, Bread may be better then Dainties; every one cannot bear an high Condition, no more then a weak Brain can bear heady wine; hath one a larger proportion of worldly things, God sees he can better manage such a Condition; he can order his Affairs with discretion, which perhaps another cannot; as he hath a large Estate, so he hath a large heart to do good, which perhaps another hath not; this should make us content with a shorter Bill of Fare; Gods Wisdom is that we must acquiesce in, he sees what is best for every one, that which is good for one may be bad for another.\n\n3\\. In being contented with *daily Bread,* that which God carves to us, though it be a lesser piece, much grace is seen in this; all the Graces act their part in a contented Soul; as the holy Ointment was made up of several Spices, Myrrhe, Cinamon, Cassia, *Exod.* 30.23. so contentment hath in it a mixture of several Graces, there is Faith, a Christian believes God doth all for the best; and Love, which thinks no evil, but takes all God doth in good part; and Patience, submitting chearfully to what God orders wisely: God is much pleased to see so many graces at once sweetly exercised, like so many bright Stars shining in a Constellation.\n\n4\\. To be content with *daily Bread*: The allowance God gives, though but sparingly, doth keep us from many Temptations, which discontented Persons fall into, when the Devil sees a Person just of *Israels* humour, not content with Manna, but must have Quails, saith Satan, here is good fishing for me; Satan oft tempts discontented ones to murmuring, and to unlawful means, cozening and defrauding; and he who increaseth an Estate by indirect means, fluffs his Pillow with Thorns, and his head will lye very uneasie when he comes to dye: If you would be freed from the Temptations which discontent exposeth to, be content with such things as ye have, bless God for *daily Bread.*\n\n5\\. What a rare and admirable thing it is to be content with *daily bread,* though it be coarse, and though there be but little of it; a Christian though he hath but a *viaticum,* a little meal in the barrel, yet he hath that which gives him content; what he hath not in the Cupboard, he hath in the Promise; that bit of bread he hath is with the love of God, and that sawce makes it relish sweet, that little Oyl in the Cruse is a Pledge and Earnest of those Dainties he shall tast of in the Kingdom of God; this makes him content: What a rare and wonderful thing is this, it is no wonder to be content in Heaven, when we are at the Fountain-Head, and have all things we can desire; but to be content when God keeps us to short Commons, and we have scarce dayly bread, this is a wonder: When grace is crowning, it is no wonder to be content, but when grace is conflicting with straits now to be content is a glorious thing indeed, and deserves the Garland of Praise.\n\n6\\. To make us content with *daily Bread:* Though God straitens us in our allowance, think seriously of the danger that is in an high prosperous Condition; some are not content with daily bread, but desire to have their Barns filled, and heap up Silver as dust; this proves a snare to them, 1 *Tim.* 6.10. *They that will be rich fall into a snare. 〈 in non-Latin alphabet 〉, Theophilact.* Pride, Idleness, Wantonness, are the three worms that usually breed of Plenty; Prosperity oft deafens the ear against God, *Jer.* 22.21. *I spake to thee in thy Prosperity, but thou saidst, I will not hear.* Soft pleasures harden the heart: In the Body the more fat, the less blood in the Veins, and the less Spirits; the more outward plenty often the less Piety. Prosperity hath its Honey, and also its Sting: Prosperity like the full of the Moon makes many Lunatick: The Pastures of Prosperity are rank and surfeiting. Anxious care is the *malus Genius,* the evil Spirit that haunts the rich Man, and will not let him be quiet; when his Chests are full of Money his heart is full of care, either how to manage, or how to encrease, or how to secure what he hath gotten: Sunshine in pleasant, but sometimes it scorcheth: Should not this make us content with that allowance God gives; if we have daily bread though not dainties; think of the Danger of Prosperity; the spreading of a full Table may be the spreading of a snare: Many have been sunk to Hell with golden Weights: The ferry Man takes in all Passengers, that he may encrease his Fare, and sometimes to the sinking of the boat. 1 *Tim.* 6.9. *They that will be rich fall into many hurtful Lusts, which drown them in Perdition.* The Worlds golden Sands are Quicksands; this may make us take our daily bread, though it be but coarse, contentedly; what if we have less food, we have less snare, if less dignity, less danger; as we want the rich Provisions of the World, so we want the Temptations.\n\n7\\. If God keeps us to a spare diet, if he give us less Temporals, he hath made it up in Spirituals; he hath given us the Pearl of Price, and the holy anointing. 1. The Pearl of Price, the Lord Jesus, he is the quintessence of all good things; to give us Christ is more then if God had given us all the world; God can make more worlds, but he hath no more Christs to bestow; he is such a golden mine that the Angels cannot dig to the bottom; *Eph.* 3.8. From Christ we have Justification, Adoption, Coronation: The Sea of Gods Mercy in giving us Christ (saith *Luther*) should swallow up all our wants. 2. The holy Unction, God hath anointed us with the graces of his Spirit: Grace is a seed of God, a blossom of Eternity; the graces are 〈 in non-Latin alphabet 〉, *Damascen,* the impressions of the divine Nature, Stars to enlighten us, Spices to perfume us, Diamonds to enrich us; and if God hath adorned the hidden Man of the heart with these sacred Jewels, it may well make us content, tho’ we have but short Commons, and that coarse too. God hath given his People better things then Corn and Wine, he hath given them that which he cannot give in anger, and which cannot stand with Reprobation, and they may say as *David, Psal.* 16.6. *The lines are fallen to them in pleasant places, and they have a goodly heritage.* I have read of *Didimus* and *Anthony, Didimus* was a blind Man, but very holy; *Anthony* ask’d him if he was not troubled for the want of his eyes, he told him he was; why said *Anthony,* are you troubled you want that which Flyes and Birds have, when you have that which Angels have: So I say to Christians, if God hath not given you the Purse, he hath given you his Spirit, if you want that which rich Men have, God hath given you that which Angels have, and are you not content?\n\n8\\. If you have but *daily bread* enough to suffice nature, be content, consider it is not having abundance makes the life always comfortable; it is not a great Cage will make the Bird sing; a competency may breed contentment, when having more may make one less content: A staff may help the Traveller, but a bundle of staffs will be a burden to him. A great Estate may be like a long trayling garment, more burdensome then useful: Many that have great incomes and revenues have not so much comfort in their Lives, as some that go to their hard labour.\n\n9\\. If you have less *daily bread,* you will have less account to give: The Riches and Honours of the World like Alchimy make a great show, and with their glistering dazle Mens eyes; but they do not consider the great account they must give to God, *Luke* 16.2. *Give an account of thy Stewardship.* What good hast thou done with thy Estate? hast thou as a good Steward traded thy golden Talents for Gods glory? hast thou honoured the Lord with thy Substance? the greater Revenues the greater Reckonings; this may quiet and content us, if we have but little daily bread, our account will be less.\n\n10\\. You that have but a small competency in these outward things, your provisions are short, yet you may be content, to consider how much you look for hereafter: God keeps the best Wine till last: What though now you have but a small pittance, and are fed from hand to mouth, you look for an eternal Reward, white Robes, sparkling Crowns, Rivers of Pleasure: A Son is content though his Father gives him but now and then a little Money, as long as he expects his Father should settle all his land upon him at last. If God give you but a little at present, yet you look for that glory which eye hath not seen; may not you be content? The World is but a *Diversorium,* a great Inn; if God give you but sufficient to pay for your Charges in your Inn, you may be content, you shall have enough when you come to your own Country.\n\nQuest. *How may we be content though God cut us short in these Externals; though we have but little daily bread, and coarse?*\n\n*Resp.* 1. Think with our selves some have been much lower then we, who have been better then we: *Jacob* an holy Patriarch goes over *Jordan* with his Staff, and lived in a mean condition a long time, he had the Clouds for his Canopy, and Stone for his Pillow: *Moses* that might have been rich, some Historians say, *Pharaoh*’s Daughter adopted him for her Son, because King *Pharaoh* had no Heir, and so *Moses* was like to have come to the Crown, yet leaving the Honours of the Court, in what a low mean condition did he live in when he went to *Jethro* his Father-in-Law? *Musculus* famous for Learning and Piety was put to great Straits, he was put to dig in a Town ditch, and had scarce daily bread, yet content. Nay, Christ, who was Heir of all, yet for our sakes became poor, 2 *Cor.* 8.9. Let all these Examples make us content.\n\n2\\. Let us labour to have the Interest cleared between God and our Souls; he who can say, *My God,* hath enough to rock his heart quiet in the lowest condition; what can he want who hath *El-Shaddai,* the all-sufficient God for his portion; though the nether-Springs fail, yet he hath the upper-Springs; though the bill of fare grow short, yet an Interest in God is a Pillar of Support to us, and we may with *David* encourage our selves in the Lord our God."},{"number":97,"title":"Forgive us our Debts","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[],"text":"*Mat.* 6.12. And forgive us our Debts, as we forgive our Debtors.\n\nBefore I speak strictly to the Words, I shall take notice, 1. That in this Prayer there is but *One* Petition for the Body, *Give us our daily Bread,* but two Petitions for the Soul. *Forgive us our Trespasses, lead us not into Temptation, but deliver us from Evil*; Hence observe, that we are to be more careful for our *Souls,* than for our *Bodies.* More careful for Grace, than daily Bread, more desirous to have our Souls saved, than our Bodies fed: in the Law, the Weight of the Sanctuary was twice as big as the common weight: to typify, that Spiritual Things must be of far greater Weight with us than Earthly. The Excellency of the Soul, may challenge our *Chief* Care about it.\n\n1\\. The Soul is an *immaterial* Substance, it is an heavenly Spark, lighted by the Breath of God. It is the more refined spiritual Part of Man, it is of an Angelical Nature; it hath some faint resemblance of God. The Body is the more dreggish part, it is but the Cabinet which (though curiously wrought) the Soul is the Jewel; the Soul is near a-kin to Angels, it is *Capax beatitudinis,* capable of Communion with God in Glory.\n\n2\\. It is *immortal*; it doth never expire. It can act without the Body, tho’ the Body dissolve into Dust, the Soul lives, *Luk.* 12.4. The Essence of the Soul is Eternal, it hath a beginning, but no end: It is a Blossom of Eternity. Sure then if the Soul be so Ennobled and Dignifi’d, more care should be taken about the Soul than the Body. We make but *One* Petition for the Body, but *Two* Petitions for the Soul.\n\n*Vse.* 1. It reproves them that take *more care for their Bodies,* than their *Souls.* The Body is but the brutish part, yet they take more care, 1. about *dressing* their Bodies, than their Souls. They put on their best Cloaths, are dressed in the Richest Garb, but care not how naked or undrest their Souls are; they do not get the Jewels of Grace, to adorn their inner Man. 2. About *feeding* their Bodies, than their Souls, they are Caterers for the Flesh, they do 〈 in non-Latin alphabet 〉, make Provision for the Flesh, *Rom.* 13.14. they have the best Diet, but let their Souls starve. As if one should feed his Hawk, but let his Child starve. The Body must sit in the *Chair of State,* but the Soul, that princely thing, is made a Lacky to run on the Devil’s Errand.\n\n*Vse* 2. Let us be more careful for our Souls. —Omnia si perdas animam servare memento. If it be well with the Soul, it shall be well with the Body. If the Soul be *gracious,* the Body shall be *glorious,* for it shall shine like *Christ*’s Body. Therefore ’tis Wisdom to look chiefly to the Soul, because in saving the Soul, we secure the Happiness of the Body. And, we cannot shew our Care for the Soul more, than in taking *all Seasons* for our Souls, Reading, Praying, Hearing, Meditating. O look to the *Main Chance,* let the Soul be chiefly tended, the loss of the Soul would be *fatal,* other Losses may be made up again. If one loseth his Health, he may recover it again, if he lose his Estate, he may get it up again, but if he lose his Soul, this Loss can never be made up again. The Merchant that ventures all he hath in one ship, if that ship be lost, he is quite broken.\n\n2\\. From the *Connexion* in the *Text,* assoon as *Christ* had said, Give us *daily Bread,* he adds, *and forgive us. Christ* joyns this Petition of *Forgiveness of Sin* immediately to the other of *Daily Bread,* to shew us, that tho’ we have *daily Bread,* yet all is nothing without Forgiveness. If our sins be not pardoned, we can take but little comfort in our Food. As it is with a man that is condemned, tho’ you bring him meat in Prison, yet he takes little comfort in it without a pardon. So tho’ we have *Daily Bread,* yet it will do us no good, unless Sin be forgiven. What tho’ we should have *Manna,* which was call’d *Angels Food,* tho’ the Rock should pour out Rivers of Oyl, *Job* 29.6. all is nothing unless sin be done away. When *Christ* had said, give us our *Daily Bread,* he presently adds, and *forgive* us our *Trespasses.* Daily Bread may satisfie the Appetite, but forgiveness of sin▪ satisfies the Conscience.\n\n*Vse* 1. It condemns the Folly of most People: If they have *Daily Bread,* the delicious things of this Life, they look no further, they are not sollicitous for the pardon of sin. If they have that which feeds them, they look not after that which should Crown them. Alas, you may have *Daily Bread,* and yet perish. The Rich man in the Gospel had *Daily Bread,* nay, he had *Dainties,* he fared *deliciously every day,* but in *Hell* he lift *up his Eyes, Luk.* 16.19.\n\n*Vse* 2. Let us pray that God would not give us our Portion in this Life, that he would not put us off with *daily Bread,* but that he would give us Forgiveness. This is the sawce that would make our Bread Relish the sweeter. A Speech of *Luther, Valde protestatus sum me nolle sic satiari ab illo.* I did solemnly protest, that God should not put me off with outward things. Be *not content* with that which is common to the bruit Creatures, the Dog or Elephant to have your Hunger satisfi’d, but besides *daily Bread,* get *pardon of Sin.* A drop of *Christ*’s Blood, a dram of forgiving Mercy, is infinitely more valuable, than all the Delights under the Sun. Daily Bread may make us live comfortably, but forgiveness of Sin will make us die comfortably. So I come to the words of the Petition, *Forgive us our Debts, &c.*\n\n1\\. Here is a Term given to Sin, it is a Debt. 2. The confessing the Debt, *Our* Debts. 3. A Prayer, forgive us. 4. A Condition on which we desire Forgiveness, as we forgive our Debtors.\n\nI shall speak of the *Term* given to Sin, it is 〈 in non-Latin alphabet 〉, a *Debt,* that which is here called a Debt, is called *Sin▪ Luk.* 11.4. forgive *us our sins.* So then sin is a *Debt,* and every sinner is a Debtor. Sin is compar’d to a Debt of ten thousand Talents, *Mat.* 18.24\n\n1\\. Why is sin call’d a Debt? 2. Wherein sin is worse than other Debts we contract? 3. Wherein sinners have the property of bad Debtors?\n\nQ. 1. *Why is Sin call’d a Debt?*\n\n*Answ.* Because it so fitly resembles it.\n\n1\\. A Debt ariseth upon non-payment of Money, or the not paying that which is ones due. So we owe to God exact Obedience, and not paying what is due, thus we come to be in debt. 2. As in case of non-payment, the Debtor goes to Prison. So by our sin, we become guilty, and stand oblig’d to God’s Curse and Damnation. Tho’ God doth a while grant a sinner a *Reprieve,* yet he stands bound to eternal Death, if the Debt be not forgiven.\n\n2\\. *In what sence sin is the* worst *Debt*?\n\n*Answ.* 1. Because we have *nothing to pay*; if we could pay the Debt, what need we pray, *forgive us*? We can’t say, as he in the Gospel, Have patience with me, and I will *pay thee all,* we can pay neither *Principal* nor *Interest. Adam* made us all Bankrupts; in Innocency *Adam* had a stock of Original Righteousness to begin the world with, he could give God personal and perfect Obedience; but by his sin, he is quite broke, and hath beggar’d all his Posterity. We have nothing to pay, all our Duties are mixed with sin, and so we cannot pay God in currant Coyn.\n\n2\\. Sin is the worst Debt, because it is against an *Infinite Majesty.* An Offence against the Person of a King, is *Crimen laesae Mojestatis,* it doth inhance and aggravate the Crime. Sin wrongs God, and so it is an Infinite Offence. The schoolmen say, *Omne peccatum contra conscientiam est quasi Deicidium.* Every known sin strikes at the God-head. The sinner would not only unthrone God, but un-God him, this makes the Debt infinite.\n\n3\\. Sin is the worst Debt, because it is not a single, but a *multiplied* Debt. 〈 in non-Latin alphabet 〉, forgive us *our Debts*; we have debt upon debt, *Ps.* 40 12. *Innumerable Evils have compassed me about.* We may as well reckon all the drops in the Sea, as reckon all our spiritual Debts; we cannot tell you how much we owe. A man may know his other debts, but we cannot number our spiritual Debts. Every vain Thought is a sin, *Prov.* 24.9. the *thought of Foolishness is sin,* and what swarms of vain Thoughts have we? The first rising of Corruption, tho’ it never blossom into outward Act, is a sin, then who *can understand* his *Errors?* we do not know how much we owe to God.\n\n4\\. Sin is the worst Debt, because it is an *inexcusable* Debt in two Respects. 1. There is no denying the Debt. 2. There is no shifting it off.\n\n1\\. There is *no denying the Debt,* other debts men may deny, if Money be not paid before Witness, or if the Creditor lose the Bond, the Debtor may say he owes him nothing; but there’s no denying this debt of Sin. If we say we *have no Sin,* God can prove the Debt, *Psal.* 50.21. I will set *thy sins in order before thee.* God writes down our Debts in his Book of Remembrance, and God’s Book, and the Book of Conscience do exactly agree, so that this Debt cannot be denied.\n\n2\\. There is no *shifting off the Debt*: other Debts may be shifted off.\n\n1\\. We may get *Friends* to pay them; but neither Man nor Angel can pay this Debt for us. If all the Angels in Heaven should go to make a Purse, they cannot pay one of our Debts.\n\n2\\. In other Debts, men may get a *Protection,* so that none can touch their Persons, or sue them for the Debt; but who shall give us a Protection from God’s Justice? *Job* 10.7. there is none that can *deliver out of thine Hand.* Indeed the Pope pretends, that his Pardon shall be mens Protection, and now God’s Justice shall not sue them, but that is only a Forgery, and cannot be pleaded at God’s Tribunal.\n\n3\\. Other Debts, if the Debtor dies in Prison, cannot be recovered, death frees them from debt. But if we die in debt to God, He knows how to recover it; as long as we have Souls to strain on, God will not lose his Debt. Not the death of the Debtor, but the death of the Surety pays a sinners Debt.\n\n4\\. In other debts, men may fly from their Creditor, leave their Countrey, and go into forrain Parts, and the Creditor cannot *find them*: but we cannot fly from God. God knows where to find all his Debtors▪ *Ps.* 139.7. *Whether shall I fly from thy Presence? If I take the wings of the morning, and dwell in the utmost parts of the Sea, there shall thy right hand hold me.*\n\n5\\. Sin is the worst debt, because it carries men in case of non-payment, to a *worse Prison* than any upon Earth, to a *fiery Prison,* and the sinner is laid in worse Chains, Chains *of Darkness,* where the sinner is bound under Wrath for ever.\n\nQuest. 3. *Wherein we have the properties of bad Debtors?*\n\n1\\. A bad debtor doth not love to be *called* to *Account.* There’s a day comeing, when God will call all his Debtors to Account, *Rom.* 14.12. *so then every man shall give an Account for himself to God,* but we play away the time, and do not love to hear of the day of Judgment. We love not that Ministers should put us in mind of our debts, or speak of the day of Reckoning. What a confounding Word will that be to a *secure* sinner, *redde Rationem,* Give an Account of your Stewardship.\n\n2\\. A bad debtor is unwilling to *confess his debt,* he will put it off, or make less of it. So we are more willing to excuse sin, than confess it.[^1] How hardly was *Saul* brought to Confession, 1 *Sam.* 15.20. *I have obeyed the voice of the Lord, but the People took of the spoil.* He rather excuseth his sin,[^2] than confesseth it.\n\n3\\. A bad debtor is apt to hate his Creditor. 〈 in non-Latin alphabet 〉. Debtors wish their Creditors dead. So wicked men naturally hate God, because they think he is a just Judge, and will call them to Account, 〈 in non-Latin alphabet 〉, God-Haters The debtor doth not love to see his Creditor.\n\n*Vse* 1. It reproves them who are loth to be in debt, but make no reckoning of sin, which is the greatest Debt; they use no means to get out of it, but run still further in debt to God. We would think it strange, if Writs or Warrants were out against a man, or a *Judgment* granted to seize his Body and Estate, yet he is secure and regardless, as if he were unconcerned. God hath a Writ out against a sinner, nay many Writs, for Swearing, Drunkenness, Sabbath-breaking, yet the sinner eats and drinks, and is quiet, as if he were not in debt; what *Opium hath Satan* given men?\n\n*Vse* 2. *Exh.* If Sin be a Debt, 1. Let us be humbled. The name of Debt (saith St. *Ambrose*) is *Grave Vocabulum, grievous.*\n\nMen in debt are full of *Shame,* they lie hid, and do not care to be seen. A Debtor is ever in *fear* of Arrest. *Canis latrat, & Cor palpitat.* O let us blush and tremble, who are so deeply indebted to God. A *Roman* dying in debt, *Augustus* the Emperour sent to buy his Pillow, because (saith he) I hope it hath some Vertue in it, to make me sleep, on which a man so much in debt could take his Ease: we that have so many spiritual Debts lying upon us, how can we be at rest, till we have some hope that they are discharged.\n\n2\\. Let us *Confess* our Debt. Let us acknowledge that we are run in Arrears with God, and deserve that he should follow the Law upon us, and throw us into Hell-Prison. By Confession we give Glory to God, *Josh.* 7.19. *My Son, give Glory to the God of* Israel, *and make Confession to him.* Say that God were Righteous, if he should strain upon all we have; If we confess the debt, God will forgive it. 1 *Joh.* 1.9. *If we confess our sins, he is just to forgive*; do but confess the Debt, and God will cross the Book, *Ps.* 32.5. *I said I will confess my Transgression to the Lord, and thou forgavest me.*\n\n3\\. Labour to get our *spiritual Debts paid,* that is, by our *Surety* Christ. Say, Lord, have patience with me, and *Christ* shall pay thee all. He hath laid down an infinite Price. The Covenant of Works would not admit of a Surety, it demanded Personal Obedience. But this Priviledge we have by the Gospel, which is a Court of Chancery to relieve us, that if we have nothing to pay, God will accept of a Surety. Believe in Christ’s Blood, and the debt is paid.\n\n[^1]: Aristot.\n[^2]: Rom. 1.30."},{"number":98,"title":"And forgive us our Debts","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[],"text":"*Luk* 11.4. And forgive us our sins, for we also forgive every one that is indebted to us.\n\nIn the Words are two Parts. 1. A *Petition,* forgive us our Sins. 2. A *Condition,* for we also forgive every one that is indebted to us. Our forgiving others is not a *Cause* of God’s forgiving us, but it is a *Condition,* without which God will not forgive us.\n\n1\\. I begin with the first, the *Petition, Remitte nobis peccata nostra, Forgive us our Sins.* A Blessed Petition! the ignorant world say, *who will shew us any good? Ps.* 4.6. meaning, a good Lease, a good Purchase; but our Saviour here teacheth us to pray for that which is more noble, and will stand us in more stead, the pardon of sin, *Forgive us our Sins.* Forgiveness of sin, is a *Primary* Blessing, it is one of the first Mercies God bestows, *Ezek.* 36.25. *I will sprinkle clean water upon you,* that is, Forgiveness. When God pardons there is nothing he will stick at to do for the Soul. He will Adopt, Sanctifie, Crown.\n\nQuest. 1. *What Forgiveness of Sin is?*\n\n*Resp.* It is God’s *passing by Sin, Micah* 7.18. his wiping off the score; and giving us a Discharge.\n\nThe nature of Forgiveness will more clearly appear, 1. By opening some Scripture-phrases. 2. By laying down some divine Aphorisms and Positions.\n\n1\\. By opening some Scripture-phrases. 1. To forgive Sin is to *take away* Iniquity, *Job* 7.21. *Why dost not thou take away mine Iniquity?* The Hebrew Word *Vethagnabir,* signifies to *lift off.* ’Tis a *Metaphor* taken from a man that carries an heavy Burden ready to sink him, and another comes and lifts off this Burden. So when the heavy burden of sin is on us, God in pardoning, lifts off this burden from the Conscience, and lays it upon *Christ. Isa.* 53.6. *He hath laid on him the Iniquity of us all.*\n\n2\\. To forgive sin is to *Cover* sin. *Ps.* 85.2. *Thou hast covered all their sin.* This was typifi’d by the Mercy seat covering the Ark. To shew God’s covering of sin through *Christ.* God doth not cover sin in the Antinomian Sence, so as he *sees it not,* but he doth so cover it, as he will not impute it.\n\n3\\. To forgive sin is to *blot it out, Isa.* 43.25. *I am he that blotteth out thy Transgressions.* The Hebrew Word *Mecha,* to blot out, alludes to a Creditor, who when his Debtor hath paid him, blots out the debt, and gives him an Acquittance. So God when he forgives sin, blots out the Debt, he draws the red Lines of Christ’s Blood over our sins, and so crosseth the Debt-Book.\n\n4\\. To forgive sin, is for God to *scatter our sins* as a Cloud, *Isa.* 44.22. *I have blotted out as a thick Cloud your Transgressions.* Sin is the Cloud interposeth, God dispels the Cloud, and breaks forth with the light of his Countenance.\n\n5\\. To forgive sin, is for God to *cast our sins* into the depths of the Sea. *Micah* 7.19. which implies Gods *burying,* them out of sight, that they shall not rise up in judgment against us. *Thou wilt cast all their sins into the depths of the Sea.* God will throw them in not as Cork that riseth again, but as Lead that sinks to the bottom. 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions.\n\n*Aphorism* 1. Every sin is *Mortal,* and needs Forgiveness; I say Mortal, that is, deserves death. God may relax the Rigour of the Law, but every sin merits Damnation. The Papists distinguish of *Mortal Sins and Venial.* Some sins are *ex Surreptione,* they creep unawares into the mind, (as vain Thoughts, sudden Motions of Anger and Revenge) these saith *Bellarmine,* are in their own nature venial; it is true, the greatest sins are in one sence *Venial,* that is, God is able to forgive them, but the least sin is not in its own nature Venial, but deserves Damnation. We read of the Lusts of the Flesh, *Rom.* 13.14. and the Works of the Flesh, *Gal.* 5.19. the Lusts of the Flesh are sinful, as well as the Works of the Flesh. That which is a Transgression of the Law, merits damnation, but the first stirrings of Corruption are a breach of the Royal Law, *Rom* 7.7. *Prov.* 24.9. therefore they merit damnation. So that the least sin is mortal, and needs Forgiveness.\n\n*Aphorism* 2. It is *God only* that forgives sin. To pardon sin is one of the *Jura Regalia,* the Flowers of God’s Crown, *Mark* 2.7. *Who can forgive sins, but God only?* It is most *proper* for God to pardon sin, only the Creditor can remit the debt. Sin is an Infinite Offence, and no finite Power can discharge an infinite Offence. That God only can forgive sin, I prove thus.\n\nNo man can take away sin, unless he be able to infuse Grace, (for as *Aquinas* saith) with Forgiveness is always infusion of Grace; but no man can infuse Grace, therefore no man can forgive sin. He only can forgive sin, who can remit the Penalty, but ’tis only God’s Prerogative-Royal to forgive sin.\n\n*Object.* 1. But a Christian is charged to forgive his Brother, *Col.* 3.13. *Forgiving one another.*\n\n*Answ.* In all second table sins, there are two distinct things. 1. *Disobedience against God.* 2. *Injury to Man.* That which man is requir’d to forgive, is the wrong done to himself: but the wrong done to God▪ he cannot forgive. Man may remit a Trespass against himself, but not a Transgression against God.\n\n*Object.* 2. But the Scripture speaks of the Power committed to Ministers to forgive sin, *John* 20.23. *Whose soever sins ye remit, they are remitted unto them.*\n\n*Answ.* Ministers cannot remit sin authoritatively, and effectively, but only declaratively. They have a special Office and Authority, to apply the Promises of pardon to broken Hearts. When a Minister sees one humbled for sin, yet is afraid God hath not pardoned him, and is ready to be *swallowed up of Sorrow,* in this case a Minister for the easing of this man’s Conscience, may in the Name of *Christ* declare to him, that he is pardoned, the Minister doth not forgive sin by his own Authority, but as an Herald in *Christ*’s Name▪ pronounceth a man’s pardon; as it was with the Priest in the Law, God did *Cleanse* the Leper, the Priest only did *Pronounce* him clean: so it is God who by his Prerogative doth forgive sin, the Minister only pronounceth forgiveness to the sinner being Penitent.\n\nPower to forgive sin authoritatively in ones *own name,* was never granted to any mortal man. A King may pardon a man’s Life, but not pardon his sin. Popes Pardons are insignificant, like Blanks in a Lottery, good for nothing but to be torn.\n\n*Aphorism* 3. Forgiveness of sin is purely an Act of God’s Free-grace. There are some Acts of God, which declare his *Power,* as making and governing the World, other Acts that declare his Justice, as punishing the Guilty, other Acts that declare his Free-grace, as pardoning of sinners, *Isa.* 43.25. *I am He that blotteth out sin for my own name sake.* As when a Creditor freely forgives a Debtor, 1 *Tim.* 1.15. *I obtained mercy.* Gr. 〈 in non-Latin alphabet 〉, I was all over besprinkled with Mercy. When God pardons a sin, he doth not *pay a debt,* but give *a Legacy.* Forgiveness is spun out of the Bowels of God’s Mercy. There is nothing we can do, can deserve it. It is not our Prayers or Tears or good Deeds, can purchase pardon. When *Simon Magus* would have bought the Gift of the Holy Ghost with Money; *Thy Money (saith* Peter) *perish with thee, Acts* 8.20. So they, who think they can buy pardon of sin with their Duties and Alms, their money perish with them: Forgiveness is an Act of *God’s* Free-grace, here he displays the Banner of Love. This is that will raise the Trophies of God’s Glory, and will cause the Saints Triumph in Heaven, that when there was no Worthiness in them, when they lay *in their Blood,* God took pity on them, and held forth the Golden Scepter of Love in forgiving: Forgiveness is a golden Thread spun out of the Bowels of Free-grace.\n\n*Aphorism or Position* 4. Forgiveness is through the *Blood of Christ.* Free-grace is the inward Cause moving, Christ’s Blood is the outward Cause meriting Pardon. *Ephes.* 1.7. *In whom we have Redemption through his Blood.* All Pardons are seal’d in Christ’s Blood, the Guilt of sin was infinite, and nothing but that Blood which was of infinite Value could procure Forgiveness.\n\n*Object.* But if Christ laid down his Blood as the 〈 in non-Latin alphabet 〉, the price of our Pardon, then how can we say, God freely forgives sin? if it be by purchase, how is it by Grace?\n\n*Answ.* It was God’s Free grace that found out a way of Redemption through a Mediator. Nay, God’s Love appear’d more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction.\n\n2\\. It was Free-grace moved God to accept of the price paid for our sins. That God should accept a Surety, that one should sin, and another suffer, this was Free-grace. So that forgiveness of sin, though it be purchas’d by Christ’s Blood, yet it is by Free-grace.\n\n*Aphorism* 5. In Forgiveness of sin, God remits the guilt and penalty, *Remissa culpa remittitur poena.* Guilt is an Obligation to Punishment, Guilt cries for Justice. Now God in forgiving doth indulge the sinner as to the Penalty. God seems to say to the sinner thus; Tho’ thou art fallen into the hands of my Justice, and deservest to die, yet I will take off the Penalty, whatever is charged upon thee, shall be discharged. When God pardons a Soul, he will not reckon with him *in a purely vindictive* way, he stops the Execution of Justice.\n\n*Aphorism* 6. By vertue of this Pardon, God will no more call sin into remembrance, *Heb.* 8.12. *Their Sins and Iniquities will I remember no more.* God will pass an Act of Oblivion, he will not upbraid us with former Unkindnesses. When we fear God will call over our sins again after pardon, look into this Act of Indemnity, their Iniquities will I remember no more. God is said therefore to *blot out our Sin.* A man doth not call for a debt, when he hath crossed the book. When God pardons a man, his former Displeasure ceaseth, *Hos.* 14.4. *Mine Anger is turned away.*\n\n*Object.* But God is angry with his pardoned ones?\n\n*Answ.* Tho’ a Child of God after pardon, may incur God’s *fatherly Displeasure,* yet God’s *Judicial Wrath* is removed, tho’ God may lay on the *Rod,* yet he hath taken away the *Curse:* Correction may befal the Saints, but not Destruction, *Ps.* 89.31. *My loving kindness I will not take away.*\n\n*Aphorism or Position* 7. That sin is not forgiven, till it be repented of. Therefore they are put together, *Luke* 24.47. *Repentance and Remission; Domine da poenitentiam, & posteà indulgentiam. Fulgentius.* 9. Now in Repentance, there are three main Ingredients, and all these must be before Forgiveness. 1. Contrition. 2. Confession. 3. Conversion. 1. *Contrition,* or brokenness of Heart. *Ezek.* 7.16. *They shall be like Doves of the Valleys, all of them mourning every one for his Iniquity.* This Contrition or rending of the Heart, is expressed, sometimes by smiting on the Breast, *Luke* 18.13. sometimes by plucking off the Hair, *Ezra* 9.3. sometimes by watering the Couch, *Ps.* 6.6. but all Humiliation is not Contrition. Some have only *pretended Sorrow* for sin, and so have missed of Forgiveness. *Ahab* humbled himself, his *Garments* were Rent, not his *Heart.*\n\n*Quest.* What is that Remorse and Sorrow, which goes before Forgiveness of sin?\n\n*Answ.* It is an *Holy Sorrow,* it is a grieving for sin *Quatenus* sin, *as it is sin,* as it is a dishonouring of God, and a defiling of the Soul. Tho’ there were *no Sufferings* to follow, yet the true penitent would grieve for sin, *Ps* 51.3. *My sin is ever before me.* This Contrition goes before Remission. *Jer.* 31.18, 19. *I repented, I smote upon my Thigh, is* Ephraim *my dear Son? my Bowels are troubled for him, I will surely have mercy upon him. Ephraim* is troubled for sinning, and God’s Bowels were troubled for *Ephraim,* the Woman in the Gospel stood at *Jesus’s* feet *weeping,* and a pardon followed, *Luke* 7.47. *Wherefore I say, her sins which are many, are forgiven her.* The Seal is set upon the Wax when it melts, God seals his Pardons upon melting Hearts.\n\n2\\. The second Ingredient into Repentance is *Confession. Ps.* 51.4. *Against thee, thee only have I sinned:* this is not *Auricular* Confession. This the Papists make a Sacrament, and affirm, that without Confession of all ones sins in the Ears of a Priest, no man can receive forgivness of sin; the Scripture is ignorant of it, nor do we read of any General Councel, til the *Lateran* Councel, which was about twelve hundred Years after *Christ,* did ever decree Auricular Confession.\n\n*Object.* But doth not the Scripture say, *Jam.* 5.15. *Confess your sins one to another?*\n\n*Resp.* This is absurdly brought for auricular Confession, for by this, the Priest must as well confess to the people, as the people to the Priest. The Sence of that place is, in case of publick Scandals, or private Wrongs; here Confession is to be made to others: But *chiefly,* Confession is to be made to God, who is the *Party offended.* Against thee, *thee only have I sinned*; Confession gives vent to *Sorrow.* Confession must be free without Compulsion, ingenuous, without Reserve, cordial, without Hypocrisy, the Heart must go along with the Confession. This Confession makes way for Forgiveness, *Psal.* 32.5. *I said I would confess my sin, and thou forgavest me.* When the Publican and Thief on the Cross▪ confessed they had that Pardon. The Publican smote upon his Breast, there was Contrition, and said, *God be merciful to me a sinner,* there was Confession; he went away justifi’d, there was Forgiveness: And the Thief on the Cross, we indeed suffer justly, there was Confession; and *Christ* absolv’d him before he died, *Luke* 23.41. *This day shalt thou be with me in Paradise.* Which words of *Christ,* might occasion that Saying of St. *Austin,* Confession shuts the mouth of Hell, and opens the Gate of Paradise.\n\n3\\. The third Ingredient in Repentance is *Conversion,* or turning from sin, *Judg.* 10.15. *We have sinned,* there was *Confession, ver.* 16. *They put away their strange gods,* there was Conversion, and it must be an universal Turning from sin, *Ezek.* 18.31. *Cast away from you all your Transgressions.* You would be loth God should forgive only some of your sins. Would you have God forgive all, and will not you forsake all? He that hides one Rebel, is a Traytor to the Crown: He that lives in one known sin, is a traiterous Hypocrite, and it must not only be a Turning from sin, but a Turning unto God. Therefore ’tis call’d Repentance, 〈 in non-Latin alphabet 〉. *Act.* 20.20. *Towards God.* The Heart points towards God as the Needle to the *North* Pole. The Prodigal did not only leave his Harlots, but did arise and go to his Father, *Luke* 15.17. This Repentance is the ready way to pardon, *Isa.* 55.7. *Let the wicked forsake his way, and turn to the Lord, and he will abundantly pardon.* A King will not pardon a Rebel, whilst he continues in open Hostility. Thus you see Repentance goes before Remission. They who never repented, can have no ground to hope that their sins are *pardoned.*\n\n7\\. *Aphorism or Position* is, that sin is not forgiven, till it be repented of.\n\n*Caution,* Not that Repentance doth merit the forgiveness of sin. To make Repentance satisfactory is *popish,* by Repentance we *please* God, but we do not *satisfie* him: Alas, *Christ*’s *Blood must wash our Tears.* Repentance is a *Condition,* not a *Cause*; God will not pardon for Repentance, nor yet without it. God Seals his pardons on melting Hearts. Repentance makes us *prize* pardon the more. He who cries out of his broken Bones, will the more prize the mercy of having them set again; when there is nothing in the Soul but Clouds of Sorrow, and now God brings a pardon, (which is a setting up a Rainbow in the Cloud, to tell the Soul the Flood of God’s Wrath shall not overflow) O what Joy, at the sight of this Rainbow! the Soul now burns in love to God.\n\n8\\. *Aphorism or Position*; The *greatest Sins* come within the compass of Forgiveness, Incest, Sodomy, Adultery, Theft, Murder, which are Sins of the first magnitude▪ yet these are pardonable. *Paul* was a *Blasphemer,* and so sinn’d against the first Table, a *Persecutor,* and so he sinn’d against the second Table; yet he obtain’d Mercy, 1 *Tim.* 1.13. 〈 in non-Latin alphabet 〉, I was all *besprinkled with Mercy. Zacheus* an Extortioner, *Mary Magdalen* an unchast woman, out of whom seven Devils were cast. *Manasseh* who made the streets run with Blood, yet had their pardon. Some of the *Jews,* who had a hand in Crucifying of Christ were forgiven. God blots out not only the *Cloud,* but the *thick* Cloud, *Isa* 44.22. *Enormities* as well as *Infirmities*; the King in the Parable, forgave his Debtor that owed him ten thousand Talents, *Mat.* 18.27. a Talent weighed three thousand Shekels, ten thousand Talents, contain’d almost twelve Tun of Gold. This was an Emblem of God’s forgiving great Sins; *Isa.* 1.18. *Tho’ your Sins were as Scarlet, yet they shall be as white as Snow.* Scarlet in the Greek is call’d 〈 in non-Latin alphabet 〉, *twice dip’d,* and the Art of Man cannot wash out the dye again. But tho’ our sins are of a Scarlet-dye, God’s Mercy can wash them away. The Sea can as well cover great Rocks, as little Sands. This I mention, that sinners may *not despair:* God counts it a *Glory* to him to forgive great Sins; now Mercy and Love ride in Triumph, 1 *Tim.* 1.14. *The Grace of our Lord was exceeding abundant*; 〈 in non-Latin alphabet 〉, it was exuberant, it did overflow as *Nilus.* We must not measure God by our *selves.* God’s Mercy excels our sins, as much as Heaven doth Earth, *Isa.* 55.9. If great sinners could not be forgiven, then great sinners should not be preached to, but the Gospel is to be preached to all. If they could not be forgiven, it were a dishonour to Christ’s Blood, as if the wound were broader than the Plaister. God hath first made great sinners *broken Vessels,* he hath broken their heart for sin, and then he hath made them *golden Vessels,* he hath filled them with the Golden Oyl of pardoning Mercy. This may encourage great sinners to come in and repent. Indeed the sin against the *Holy Ghost* is unpardonable, not but that there is Mercy enough in God to forgive it, but because he who hath committed this sin, will have no pardon. He despights God, scorns his Mercy, spills the Cordial of Christ’s Blood, and tramples it under foot, he puts away Salvation from him; but else the greatest sins are pardonable. When a poor sinner looks upon himself, and sees his Guilt, and when he looks upon God’s Justice and Holiness, he falls down confounded, but here is that may be as Cork to the Net, to keep him from despair, if thou wilt leave thy sins and come to Christ, Mercy can seal thy pardon.\n\n*Aphorism* 9. When God pardons a sinner, he forgives *all sins, Jer.* 33.8. *I will pardon all their Iniquities. Col.* 2.13. *Having forgiven you all Trespasses.* The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness, to shew that God covers all our Transgressions. He doth not leave *one sin* upon the *score.* He doth not take his Pen, and for fourscore sins write down fifty, but blots out all sin, *Psal.* 103.3. *Who forgiveth all thine Iniquities.* When I say, God forgives all sins, I understand it of sins *Past,* but sins to *Come* are not forgiven till they are Repented of. Indeed, God hath decreed to pardon them, and when God forgives one sin, he will in time forgive all, but sins *future* are not actually pardon’d, till they are repented of. It is absurd to think sin should be forgiven, before it is committed.\n\n1\\. If all sins past and to come are at once forgiven, then what need a man *pray* for the pardon of sin? ’Tis a vain thing to pray for the pardon of that which is already forgiven.\n\n2\\. This opinion that sins to come (as well as past) are forgiven, doth take away and make *void Christ’s Intercession*: Christ is an *Advocate* to interceed for *daily Sins,* 1 *John* 2.1. but if sin be forgiven before it be committed, what need is there of Christ’s daily Intercession? What need have I of an Advocate, if sin be pardoned before it be committed? So that, God tho’ he forgives all sins *past* to a Believer, yet sins *to come* are not forgiven, till Repentance be Renewed.\n\n*Aphorism* 10 Faith doth necessarily antecede Forgiveness, there must be *Believing* on *our* part, before there is forgiving on God’s part, *Acts* 10.43. *To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive remission of Sins.* So that Faith is a necessary Antecedent to Forgiveness. There are two Acts of Faith, to *accept* Christ, and to trust in Christ, to accept of his Terms, to trust in his Merits; and he who doth neither of these can have no Forgiveness; he who doth not accept Christ, cannot have his Person, he that doth not trust in him, cannot have benefit by his *Blood.* So that without Faith, no Remission.\n\n*Aphorism* 11. Tho’ Justification and Sanctification are *not the same,* yet God never pardons a sinner, but he doth *Sanctifie* him, Justification and Sanctification are not the same.\n\n1\\. Justification is *without* us, Sanctification is *within* us. The one is by Righteousness imputed, the other is by Righteousness imparted.\n\n2\\. Justification is *equal,* Sanctification is *gradual.* Sanctification doth *recipere maegis & minus,* one is sanctified more than another, but one is not justified more than another. One hath more Grace than another, but he is not more a Believer than another.\n\n3\\. The matter of our Justification is perfect, *viz.* Christ’s Righteousness, but our Sanctification is imperfect, there are the *spots of God’s* Children, *Deut.* 32.5. Our Graces are mixed, our Duties are defiled. Thus Justification and Sanctification are not the same: yet, for all that, they are not separated. God never pardons and justifies a sinner, but he doth sanctifie him, 1 *Cor.* 6.11. *but ye are justified, but ye are sanctified.* 1 *John* 5.6. *This is he that came by Water and Blood, even Jesus Christ.* Christ comes to the Soul by *Blood,* that denotes Remission, and by *Water,* that denotes Sanctification. Let no man say he is pardoned that is not made Holy. And *This,* I the rather urge against the *Antinomians,* who talk of being forgiven their sin▪ and having a part in Christ, and yet remain unconverted, and live in the grossest sins. *Pardon* and *Healing* go together, *Isa.* 57.19. *I create the fruit of the lips, peace, and I will heal him.* Peace is the fruit of pardon, and then it follows, *I will heal him.* Where God pardons he purifies. As in the Inauguration of Kings, with the Crown there is the Oyl to anoint: So when God crowns a man with Forgiveness, there he gives the anointing Oyl of Grace to sanctifie, *Revel.* 2.17. *I will give him a white Stone▪ and in the Stone a new Name.* A *white Stone,* that is, Absolution, and a *new Name* in the Stone, that is, Sanctification.\n\n1\\. If God should pardon a man and not sanctifie him, this would be a *Reproach* to him, then he should love and be well pleased with men in their sins, which is diametrically contrary to his Holy Nature.\n\n2\\. If God should pardon and not sanctifie, then he could have *no Glory* from us. God’s people are formed to shew forth his Praise, *Isa.* 43.21. but if he should pardon and not sanctifie us how could we shew forth his Praise? how could we glorifie him? what Glory can God have by a proud, ignorant prophane Heart?\n\n3\\. If God should pardon and not sanctifie, then that should enter into Heaven that defileth, but *Revel.* 21.27. *Nothing shall enter that defileth.* Then God should settle the Inheritance upon men before they are fit for it, contrary to that *Col.* 1.12. *He hath made us meet for the Inheritance*; how is that but by the Divine Unction? so that whoever God *forgives,* he *Transforms.* Let no man say his sins are forgiven, who doth not find an inherent Work of Holiness in his Heart.\n\n*Aphorism* 12. Where God remits sin, he *imputes Righteousness.* This Righteousness of Christ imputed, is a *Salvo* to God’s Law, and makes full satisfaction for the breaches of it▪ This Righteousness procures God’s favour, God cannot but love us, when he sees us in his Sons Robe, which both covers and adorns us. In this spotless Robe of Christ, we Out-shine the Angels. Theirs is but the Righteousness of Creatures, this is the Righteousness of God himself, 2 *Cor.* 5.21. *That we might be made the Righteousness of God in him.* How great a Blessing then is Forgiveness? With remission of sin is joyned imputation of Righteousness.\n\n*Aphorism* 13. They whose sins are forgiven, must *not omit* praying for forgiveness. *Forgive us our Trespasses.* Believers who are pardoned, must be continual Suitors for pardon. When *Nathan* told *David, The Lord hath put away thy sin,* 2 *Sam.* 12.13. yet *David* after that composed a penitential Psalm for the pardon of his sin. Sin after pardon *Rebels.* Sin like *Sampson’s* Hair, tho’ it be cut will grow again. We *sin daily,* and must as well ask for *daily pardon,* as for *daily bread.* Besides, a Christian’s pardon is not so sure, but he may desire to have a clearer Evidence of it.\n\n*Aphorism* 14. A full Absolution from all sin is not pronounc’d, till the day of Judgment. They day of Judgment is called a *time of Refreshing,* when sin shall be compleatly blotted out, *Acts* 3.19. Now God blots out sin *Truly,* but then it shall be done in a more publick way. God will openly Pronounce the Saints Absolution before Men and Angels, their Happiness is not compleated till the day of Judgment, because then their Pardons shall be solemnly Pronounced, and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed, that *God sees no sin in his Children.* They shall be as pure as the Angels, then the Church shall be presented *without wrinkle, Eph.* 5.27. She shall be as free from *Stain* as *Guilt,* then *Satan* shall no more accuse, Christ will shew the Debt-book crossed in his Blood. Therefore the Church doth so pray for Christ’s coming to Judgment, *Rev.* 22.17. the Bride saith, *Come Lord Jesus, Light the Lamps, then burn the Incense.*\n\n*Vse* 1. *Informaet.* From this word forgive, we learn, that if the debt of sin be no other way discharg’d but by being forgiven, then we cannot satisfie for it. Among other damnable Opinions of the Church of *Rome,* this is one, Man’s power to satisfie for sin. The Councel of *Trent* holds, that God is satisfied by our undergoing the Penalty impos’d by the Censure of Priests. And again, we have Works of our Own, by which we may satisfie for the wrong done to God; by these Opinions let any judge what the Popish Religion is. They intend to pay the debt they owe God themselves, to pay it in part, and do not look to have it all forgiven. But why did Christ teach us to pray, *forgive us our sins,* if we can of our selves satisfie God for the wrong we have done him? This Doctrine robs God of his Glory, Christ of his Merit, and the Soul of Salvation. Alas, is not the lock cut where our Strength lay? are not all our Works fly-blown with sin? and can sin satisfie for sin? this Doctrine makes men their own Saviours; it is most absurd to hold: for can the Obedience of a finite Creature satisfie for an infinite Offence? Sin being forgiven clearly implies we cannot satisfie for it.\n\n2\\. From this word *Vs,* forgive *us,* we learn that pardon is chiefly to be sought for our *selves.* For, tho’ we are to pray for the pardon of others, *Jam.* 6.16. *Pray one for another,* yet in the first place we are to beg pardon for our selves. What will anothers pardon do us good? every one is to endeavour to have his *own name* in the pardon. A Son may be made free by his Fathers Copy, but he cannot be pardoned by his Fathers pardon, he must have a pardon for himself. In this sence, selfishness is lawful, every one must be for himself, and get a pardon for his own sins. Forgive *Vs.*\n\n3\\. From this word 〈 in non-Latin alphabet 〉, *OVR, Our* sins, we learn how just God is in punishing us; the Text saith, *Our Sins*; we are not punished for other mens sins, but *our own. Nemo habet de proprio nisi peccatum—Augustine.* There’s nothing we can call so properly ours as sin. Our *daily bread* we have from God, our daily sins we have from our selves. Sin is our *own Act,* a web of our own spinning. How righteous therefore is God in punishing of us? we sow the seed, and God only makes us reap what we sow, *Jer.* 17.10. *I give every man the fruit of his own doings.* When we are punished, we do but tast the fruit of our own grafting.\n\n4\\. From this word 〈 in non-Latin alphabet 〉, *Sins,* see from hence, the multitude of sins we stand guilty of; we pray not forgive us our *Sin,* (as if it were only a single debt) but *sins* in the plural; so vast is the Catalogue of our sins, that *David* cries out, *Who can understand his Errors? Ps.* 19.12. Our sins are like the drops in the Sea, like the atoms in the Sun, they exceed all Arithmetick. Our debts we owe to God, we can no more number, than we can satisfie. Which, as it should humble us to consider how full of *black* Spots our Souls are, so it should put us upon seeking after the pardon of our sins, and this brings to the second *Vse.*\n\n*Exhort.* To labour to have the forgiveness of sin sealed up to us. How can we eat, or drink, or sleep without it? ’Tis sad dying without a pardon. This is to fall into the Labyrinth of Despair; of this the next time.\n\n*Vse* 2. Let us labour for the forgiveness of sin. If ever this was needful, then now, when the Times ring Changes, and Dangers seem to be marching towards us. Labour I say, for the *Forgiveness of sin*; this is a main Branch of the *Charter,* or Covenant of Grace, *Heb.* 10.12. *I will be merciful to your Unrighteousness, and your Sins and Iniquities I will remember no more.* It is Mercy to feed us, but it is rich Mercy to pardon us; this is spun and woven out of the Bowels of Free-grace. Earthly things are no signs of God’s love; he may give the *Venison,* but not the *Blessing,* but when God seals up Forgiveness, he gives his Love and Heaven with it, *Psal.* 21.3. *Thou settest a Crown of pure Gold on his head.* A Crown of Gold was a Mercy, but if you look into 103. *Psalm,* you shall find a greater Mercy, *v.* 3, 4. *Who forgiveth all thine Iniquities, who crowneth thee with loving-kindness.* To be crowned with Forgiveness and Loving kindness, is a far greater Mercy, than to have a Crown of pure Gold set upon the Head; it was a Mercy when Christ cured the palsy man, but when Christ said to him, *Thy sins are forgiven, Mar.* 2.5. this was more than to have his palsy healed; forgiveness of Sin is the *Chief* thing to be sought after, and sure if conscience be once touched with a sence of Sin, there’s nothing a man will thirst after more than forgiveness, *Ps.* 51.3. *My Sin is ever before me,* this made *David* so earnest for pardon, *Ps.* 51.1. *Have Mercy upon me, O God, blot out my Transgressions.* If one should have come to *David,* and asked him, *David* where is thy pain? what is it troubles thee? is it the fear of shame which shall come upon thee in thy Wives? is it the fear of the Sword which God hath threatned shall not depart from thy House?[^1] he would have said▪ *No,* it is only my sin pains me; *My Sin is ever before me.* Were but this removed by forgiveness, tho’ the Sword did ride in circuit in my Family I should be well enough content. When the Arrow of Guilt sticks in the Conscience, nothing is so desirable as to have this Arrow plucked out by forgiveness. Oh therefore *seek after the Forgiveness of Sin,* can you make a shift to live without it? but how will you do to die without it? will not death have a sting to an unpardoned Sinner? how do you think to get to Heaven without forgiveness? as at some solemn Festivals, there’s no being admitted unless you bring a Ticket: so unless you have this *Ticket* to shew, *Forgiveness of Sin,* there’s no being admitted into the Holy Place of Heaven. Will God ever Crown those that he will not forgive? *O be ambitious of pardoning Grace.* When God had made *Abraham* great and large Promises, *Abraham* replies, *Lord what is all, seeing I go Childless? Gen.* 15.2. so when God hath given thee Riches, and all thy heart can wish, say to him, Lord, what is all this, seeing I want Forgiveness? let my pardon be sealed in Christ’s Blood. A Prisoner in the *Tower* is in an ill Case, notwithstanding his brave Diet, great Attendance, soft Bed to lie on▪ because being Impeach’d, he looks every day for his Arraignment, and is afraid of the Sentence of Death. In such a Case, and worse is He, that swims in the Pleasures of the World, but his sins are not forgiven. A guilty Conscience doth impeach him, and he is in fear of being Arraign’d and Condemn’d at God’s Judgment-Seat. Give not then sleep to your Eyes, or slumber to your Eye lids, till you have gotten some well-grounded hope that your sins are blotted out. Before I come to press the Exhortation to seek after forgiveness of Sin▪ I shall propound one question.\n\n*Quest.* If pardon of Sin be so absolutely necessary, without it no Salvation, what is the Reason that so few in the world seek after it? If they want health they repair to the Physitian, if they want Riches they take a Voyage to the *Indies,* but if they want forgiveness of Sin, they seem to be unconcerned, and do not seek after it, whence is this?\n\n*Answ.* 1. *Inadvertency* or want of Consideration, they do not look into their spiritual Estate, or cast up their Accounts to see how Matters stand between God and their Souls, *Isa.* 1.3. *My people doth not consider,* they do not consider they are indebted to God in a Debt of ten thousand Talents, and that God will ere long call them to account, *Rom.* 14.12. *So then every one of us shall give account of himself to God.* But people shun serious Thoughts, my *people doth not consider.* Hence it is they do not look after pardon.\n\n2\\. Men do not seek after forgiveness of Sin, for want of *Conviction.* Few are convinc’d what a deadly Evil Sin is, it is the spirits of Mischief distilled▪ it turns a mans Glory into shame, it brings all plagues on the Body, and curses on the Soul. Unless a mans Sin be forgiven, there’s not the vilest creature alive, the Dog, Serpent, Toad, but is in a better Condition than the Sinner, for when they die, they go but to the Earth, but he dying without pardon, goes into Hell-Torments for ever. Men are not convinced of this, but play with the Viper of Sin.\n\n3\\. Men do not seek earnestly after Forgiveness, because they are *seeking other things:* they seek the World immoderately. When *Saul* was seeking after the Asses▪ he did not think of a Kingdom. The World is a golden Snare, *Divitiae Saeculi sunt laquei Diaboli, Bern.* The Wedge of Gold hinders many from seeking after a pardon. Ministers cry to the people, get your pardon sealed, but if you call to a man that is in a Mill, the noise of the Mill drowns the voice that he cannot hear▪ so when the Mill of a Trade is going, it makes such a noise, that the people cannot hear the Minister when he lifts up his Voice like a Trumpet, and cries to them to look after the sealing of their pardon. He who spends all his time about the *World,* and doth not mind *Forgiveness,* will accuse himself of Folly at last. You would judge that Prisoner very unwise, that should spend all his time with the Cook to get his dinner ready, and should never mind getting a pardon.\n\n4\\. Men seek not after the forgiveness of Sin, through a bold *Presumption* of Mercy, they conceit God to be made up all of Mercy, and that he will indulge them, tho’ they take little or no pains to sue out their pardon. It is true, God is *Merciful,* but withal he is *Just,* he will not wrong his Justice by shewing Mercy; read the Proclamation, *Exod.* 34.6. *The Lord, the Lord God merciful, ver.* 7. *and that will by no means clear the guilty.* Such as go on in Sin, and are so *slothful* or *wilful* that they will not seek after Forgiveness, tho there be a whole Ocean of Mercy in the Lord, not one drop shall fall to their share, he will by no means clear the guilty.\n\n5\\. Men seek not earnestly after Forgiveness out of hope of *Impunity,* they flatter themselves in sin, and because they have been spared so long, therefore sure God never intends to reckon with them, *Ps.* 10.11. *He hath said in his Heart God hath forgotten, he hides his Face, he will never see it.* Atheists think either the Iudge is blind, or forgetful; but let Sinners know, that long forbearance is no forgiveness. God did bear with *Sodom* a long time, but at last rain’d down Fire and Brimstone upon them, the adjourning of the Assises doth not acquit the Prisoner, the longer God is taking his blow, the heavier it will be at last if sinners repent not.\n\n6\\. Men do not seek earnestly after Forgiveness through *Mistake*; they think getting a pardon is easie, it is but repenting at the last hour, a sigh or a Lord have Mercy, and a pardon will drop into their Mouths. But is it so easie to repent and have a pardon? tell me O Sinner, is Regeneration easie, are there no Pangs in the new Birth? is Mortification easie? is it nothing to pluck out the right Eye? is it easie to leap out of *Dalilahs* Lap into *Abrahams* Bosom? This is the Draw-net by which the Devil drags Millions to Hell, the facility of Repenting and getting a Pardon.\n\n7\\. Men do not look after Forgiveness through *Despair.* Oh, saith the desponding Soul, it is a vain thing for me to expect pardon, my Sins are so many and hainous, that sure God will not forgive me, *Jer.* 18.12. *And they said, There is no hope.* My Sins are huge Mountains, and can they ever be cast into the Sea? Despair cuts the Sinews of Endeavour, who will use means that despairs of Success? The Devil shews some men their sins at the little end of the Perspective-Glass, and they seem little or none at all: but he shews others their Sins at the great end of the Perspective, and they fright them into Despair. This is a Soul-damning Sin, *Judas*’s Despair was worse than his Treason. Despair spills the Cordial of Christ’s Blood, this is the Voice of Despair, Christ’s Blood cannot pardon me. Thus you see whence it is that men seek no more earnestly after the forgiveness of sin. Having answered this Question, I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins.\n\n1\\. Our *very Life* lies upon the getting of a Pardon, ’tis call’d the *Justification of Life, Rom.* 5.18. Now if our Life lies upon our Pardon, and we are dead and damned without it, doth it not concern us above all things to labour after forgiveness of Sin? *Deut.* 32.47. *For it is not a vain thing for you, because it is your Life.* If a man be under a Sentence of Death, he will set his Wits a work, and make use of all his friends to get the King to grant His pardon, because his Life lies upon it. So we are by reason of Sin, under a Sentence of Damnation, now there is one friend at Court, we may make use of to procure our Pardon, namely, the *Lord Jesus.* How earnest then should we be with him to be our Advocate to the Father for us, and that he would *Present* the Merit of his Blood to the Father, as the *Price* of our Pardon?\n\n2\\. There is that in *Sin,* may make us desire Forgiveness. Sin is the only thing that disquiets the Soul▪ 1. Sin is a *Burden,* it burdens the *Creation, Rom.* 8.22. it burdens the Conscience, *Ps.* 38.4. A wicked man is not *sensible* of Sin; he is *dead in Sin,* and if you lay a thousand weight upon a dead man, he feels it not. But to an awakened Conscience, there’s no such Burden as Sin, when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended, the preciousness of that Soul which Sin hath polluted, the loss of that Happiness which sin hath indangered, the greatness of that Torment which Sin hath deserved, to lay all this together, sure must make sin burdensome, and should not we labour to have this Burden removed by pardoning Mercy. 2. Sin is a *Debt, Mat.* 6.12. *Forgive us our Debts,* and every Debt we owe, God hath written down in his Book, *Isa.* 65.6. *Behold▪ it is written before me,* and one day God’s Debt-Book will be opened, *Rev.* 20.12. *The Books were opened.* And is not this that which may make us look after Forgiveness? Sin being such a debt as we must eternally lie in the Prison of Hell for, if it be not discharged, shall not we be earnest with God to cross the Debt-book with the Blood of his Son? There is no way to look God in the face with Comfort, but by having our debts either payed or pardoned.\n\n3\\. There is nothing but Forgiveness can give *Ease* to a troubled Conscience; there is a great difference between having the *Fancy pleased* and having the *Conscience eased.* Worldly things may please the Fancy, but not ease the Conscience. Nothing but pardon can relieve a troubled Soul, it is strange what shifts men will make for Ease when Conscience is pained, and how many false Medicines they will use before they will take the right way for a Cure. When Conscience is troubled, they will try what merry Company can do, they may perhaps drink away trouble of Conscience, perhaps they may play it away at Cards, perhaps a lent whipping will do the deed. Perhaps multitude of Business will so take up their time, that they shall have no leisure to hear the Clamours and Accusations of Conscience. But how vain are all these Attempts! still their Wound bleeds inwardly, their Heart trembles, their Conscience roars, and they can have no peace. Whence is it? Here is the Reason, they go not to the Mercy of God, and the Blood of Christ, for the pardon of their Sins, and hence it is they can have no ease. Suppose a man hath a Thorn in his Foot, which puts him to pain, let him anoint it, or wrap it up and keep it warm; yet till the Thorn be pluck’d out, it akes and swells and he hath no ease. So when the Thorn of Sin is gotten into a Man’s Conscience, there’s no ease till the Thorn be pull’d out, when God removes Iniquity, now the Thorn is pluck’d out. How was *Davids* Heart finely quieted when *Nathan* the Prophet told him, *the Lord hath put away thy Sin,* 2. *Sam.* 12.13. How should we therefore labour for Forgiveness! till then we can have no ease in our Mind, nothing but a pardon seal’d in the Blood of a Redeemer can ease a wounded Spirit.\n\n4\\. Forgiveness of sin is feasible, it may be obtained, Impossibility destroys Endeavour, but as *Ezra* 10.2. *There is hope in* Israel *concerning this*; the Devils are past hope, a sentence of death is passed upon them, which is irrevocable, but there is hope for us of obtaining a Pardon, *Psal.* 130.4. *There is Forgiveness with thee.* If pardon of sin were not possible, then it were not to be pray’d for, but it hath been pray’d for, 2 *Sam.* 24.10. *I beseech thee, O Lord, take away mine Iniquity*; and Christ bids us pray for it, *Forgive us our Trespasses.* That is possible which God hath promised, but God hath promised pardon upon Repentance, *Isa.* 55.7. *Let the wicked forsake his way, and return to the Lord, and he will have Mercy upon him, and to our God, for he will abundantly pardon.* Hebr. *Ki Jarbe lisloac.* He will multiply to pardon. That is possible which others have obtain’d, but others have arrived at Forgiveness, therefore it is haveable, *Psal.* 32.5. *Isa.* 38.17. *Thou hast cast all my Sins behind thy back*; this may make us endeavour after pardon, because it is feasible, it may be had.\n\n5\\. Consideration, to perswade to it, is, forgiveness of Sin is a Choice Eminent Blessing, to have the Book cancel’d and God appeas’d is worth obtaining; which may whet our Endeavour after it. That it is a rare Transcendent Blessing, appears by three Demonstrations.\n\n1\\. If we consider how this Blessing is *purchased,* namely, by the *Lord Jesus*; there are three things in reference to Christ, which set forth the Choiceness and Pretiousness of Forgiveness.\n\n1\\. *No meer created Power in Heaven or Earth* could *expiate* one Sin, or procure a Pardon; only Jesus Christ, 1 *John* 2.2. He is 〈 in non-Latin alphabet 〉, the *propitiation for our Sins,* no *Merit* can buy out a Pardon. *Paul* had as much to boast of as any man. His high Birth, his Learning, his legal Righteousness, but he disclaims all in point of Justification, and lays them under Christ’s Feet to tread upon. No *Angel* could with all his Holiness lay down a price for the pardon of one Sin, 1 *Sam.* 2.25. *If a man sin against the Lord, who shall intreat for him?* What Angel durst be so bold, as to open his Mouth to God for a delinquent sinner? Only Jesus Christ who is God-Man could deal with God’s Justice and purchase Forgiveness.\n\n2\\. Christ *himself* could not procure a Pardon but by *Dying*; every Pardon is the Price of Blood. Christ’s Life was a Rule of Holiness, and a Pattern of Obedience. *Mat.* 3.15. *He fulfilled all Righteousness.* And certainly, Christ’s *Active* Obedience was of great Value and Merit; but here is that which raiseth the worth of Forgiveness, Christ’s active Obedience had not fully procured a Pardon for us with the shedding of his Blood. Therefore our Justification is ascribed to his Blood, *Rom.* 5.9. *Being justified by his Blood.* Christ did bleed out our Pardon. There is much ascribed to Christ’s Intercession, but his Intercession had not prevail’d with God for the forgiveness of one sin, had not he shed his Blood. ’Tis worth our notice, that when Christ is described to *John* as an Intercessor for his Church, he is represented to him in the likeness of a *Lamb slain, Revel.* 5.6. To shew that Christ must die and be slain before he can be an Intercessor.\n\n3\\. Christ by dying had not purchased Forgiveness for us, if he had not dyed an *Execrable Death,* he endured the *Curse, Gal.* 3.13. All the Agonies Christ endured in his Soul, all the Torments in his Body, could not purchase a Pardon, except he had been made a Curse for us. Christ must be cursed before we could be blessed with a pardon.\n\n2\\. Forgiveness of Sin is a choice Blessing, if we consider what glorious Attributes God puts forth in the pardoning of sin. 1. God puts forth infinite *Power*; when *Moses* was pleading with God for the pardon of *Israels* Sin, he speaks thus, *Let the Power of my Lord be great, Numb.* 14.17. Gods forgiving of Sin is a Work of as great Power, as to make Heaven and Earth. Nay, a *Greater*; for when God made the World, he met with no Opposition, but when he comes to pardon, *Satan* opposeth, and the Heart opposeth. A Sinner is desperate, and slights, yea, defies a pardon till God by his mighty Power convinceth him of his Sin and Danger, and makes him willing to accept of a pardon. 2. God in forgiving sin puts forth infinite *Mercy, Numb.* 14.19. *Pardon, I beseech thee, the Iniquity of this people, according to the Greatness of thy Mercy.* It is Mercy to have a *Reprieve,* and if there be Mercy in *sparing* a sinner, what Mercy then is in pardoning him? This is the *Flos lactis,* the *Cream* of Mercy. For God to put up so many Injuries, to wipe so many debts off the score, this is infinite Favour; forgiveness of sin is spun out of the Bowels of God’s Mercy.\n\n3\\. Forgiveness of sin is a choice Blessing, as it lays a Foundation for other Mercies. It is a leading Mercy. 1. It makes way for *Temporal* Good Things. 1. It brings Health, when Christ said to the palsy man, *Thy sins are forgiven,* this made way for a bodily Cure, *Arise, take up thy Bed and walk, Mat.* 9.6. The pardon of his sin, made way for the healing of his Palsy. 2. It brings Prosperity, *Jer.* 33.8, 9. 2. It makes way for *Spiritual* good Things. Forgiveness of Sin never comes alone, but hath other spiritual Blessings attending it. Whom God pardons He sanctifies, adopts, crowns. It is a voluminous Mercy, it draws the silver Link of Grace, and the golden Link of Glory after it. It is an high Act of Indulgence, God seals the sinners pardon with a Kiss. And should not we above all things seek after so great a Blessing, a forgiveness.\n\n6\\. Consideration, That which may make us seek after forgiveness of sin, is God’s *Inclinableness to pardon, Nehem.* 9.17. *Thou art a God ready to pardon.* In the Hebrew it is *Eloha Selicoth, a God of Pardons.* We are apt to entertain wrong Conceits of God, that he is inexorable and will not forgive, *Mat.* 25.24. *I knew thou wert an hard man.* But God is a sin pardoning God, *Exod.* 34.6. *The Lord, merciful and gracious,* forgiving Iniquity, Transgression and Sin. Here is my Name (saith God) if you would know how I am called, I tell you my Name, *The Lord,* the Lord God merciful; forgiving Iniquity. A Pyrat or Rebel that knows there is a Proclamation out against him, will never come in, but if he hears that the Prince is full of Clemency, and there is a Proclamation of Pardon to him if he submit, this will be a great incentive to him to lay down his Arms, and become Loyal to his Prince. See God’s Proclamation to repenting Sinners, *Jer.* 3.12. *Go and proclaim these words and say, Return thou back-sliding* Israel *saith the Lord, and I will not cause my Anger to fall upon thee, for I am merciful.* God’s Mercy is a *Tender* Mercy, the Hebr. word for Mercy *Rakem,* signifies *Bowels,* God’s Mercy is full of Sympathy, He is of a most sweet Indulgent Nature, *Psal.* 86 5. *Thou Lord art Good and ready to forgive*; the Bee doth not more naturally give Hony, than God shews Mercy.\n\n*Object.* 1. But doth not God seem to delight in Punitive Acts, or Acts of Severity? *Prov.* 1.26. *I will laugh at your Calamity.*\n\n*Resp.* Who doth God say so to? see *ver.* 25. *Ye have set at naught all my Counsel, and would none of my Reproof.* God delights in their Destruction who despise his Instruction, but an humble penitentiary breaking off sin, and suing out his Pardon, the Lord delights in shewing Mercy to such an one, *Micah* 7.18. *He delighteth in Mercy.*\n\n*Object.* 2. But tho’ God be so full of Mercy and ready to forgive, yet his Mercy reacheth not to all; he forgives only such as are Elected, and I question my Election?\n\n*Resp.* 1. No man can say he is not Elected, God hath not revealed this to any particular man that he is a Reprobate, excepting him only who hath sin’d the Sin against the Holy Ghost; which sin thou art far enough from, who mournest for sin and seekest after Forgiveness.\n\n2\\. These thoughts of Non-Election, that we are not Elected; and that there is no pardon for us, come from *Satan,* and are the poison’d Arrows he shoots. He is the *Accuser,* he accuseth us to God, that we are great sinners; and he accuseth God to us, as if he were a Tyrant: one that did watch to destroy his Creature. These are diabolical Suggestions; say, *Get thee behind me, Satan.*\n\n3\\. ’Tis sinful for any to hold, that he is not Elected; it would take him off from the Use of Means, from praying and repenting; it would harden him and make him desperate. Therefore pry not into the *Arcana Coeli,* the Secrets of Heaven. Remember what befel the men of *Bethshemesh,* for looking into the Ark, 1 *Sam.* 6.19. Know that we are not to go by Gods *Secret* Will, but by his *Revealed* Will; look into God’s *Revealed* Will, and there we shall find enough to cherish Hope, and Encourage us to go to God for the pardon of our sins. God hath revealed in his Word, *That he is rich in Mercy, Ephes.* 2.4. That he doth *not delight in the Destruction of a sinner, Ezek.* 18.32. *Jurat per Essentiam, Musculus,* he swears by his Essence. *Ezek.* 33.11. *As I live, saith the Lord God, I have no pleasure in the death of the wicked.* Hence it is God waits so long, and puts off the Sessions from time to time, to see if sinners will repent and seek to him for pardon. therefore let God’s tender Mercies and pretious Promises encourage us to seek to him for the forgiveness of our sins.\n\n*Consideration* 7. To seek earnestly for Pardon, is the unspeakable Misery of such as want Forgiveness; it must needs be ill with that Malefactour that wants his Pardon.\n\n1\\. The unpardoned sinner (that lives and dies so) is under the greatest *Loss and Privation.* Is there any Happiness like to the injoying of God in Glory? This is the Joy of Angels, the Crown of Saints glorified; but the unforgiven sinner shall not behold God’s smiling Face; he shall see God as an Enemy, not as a Friend; he shall have an affrighting sight of God, not beatifical; he shall see the Black Rod, not the Mercy-Seat. Sins unpardoned are like the Angel with a flaming Sword, who stop’d the passage to Paradise. Sins unpardoned stop the way to the Heavenly Paradise; and how doleful is the Condition of that Soul, which is banish’d from the place of Bliss▪ where the King of Glory keeps his Court?\n\n2\\. The unpardoned sinner hath nothing to do with any Promise, the Promises *Mulctralia Evangelii,* the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness, they are the Royal Charter. But what hath a stranger to do to meddle with the Charter? ’Twas the Dove pluck’d the Olive-branch. ’Tis only the Believer plucks the Tree of the Promise; till the Condition of the Promise be perform’d, no man can have right to the Comfort of the Promise; and how sad is that not to have one promise to shew for Heaven?\n\n3\\. An unpardoned sinner is continually in danger of the Out-cry of an accusing Conscience▪ An accusing Conscience is a little Hell; *Siculi non invenere Tyranni tormentum majus*; we tremble to hear a Lyon roar. How terrible are the roarings of Conscience? *Judas* hang’d himself to quiet his Conscience; a sinners Conscience at present is either asleep or seared, but when God shall awaken Conscience, either by Affliction or at Death; how will the unpardoned sinner be affrighted? When a man shall have all his sins set before his Eyes, and drawn out in their bloody Colours, and the worm of Conscience begins to gnaw; sinner here are thy Debts, and the Book is not cancel’d, thou must to Hell; O what a trembling at heart will the sinner have!\n\n4\\. All the Curses of God stand in full force against an unpardoned sinner, his very Blessings are cursed, *Mal.* 2.2. *I will curse your Blessings.* His Table is a *Snare*; he eats and drinks a Curse. What comfort could *Dionisius* have at his Feast, when he imagined he saw a naked Sword hanging by a twine thread over his head? This is enough to spoil a sinners Banquet; a Curse like a naked Sword hangs over his Head: *Caesar* wondred to see one of his Soldiers so merry that was in debt. One would wonder that man should be merry who is Heir to all God’s Curses; he doth not see these Curses, but is blinder than *Balaams* Ass, who saw the Angels Sword drawn.\n\n5\\. The unpardoned sinner is in an ill case at Death. *Luther* profess’d there were three things which he durst not think of without Christ; of his sins, of Death, of the Day of Judgment. Death to a Christless Soul is the *King of Terrors,* as the Prophet *Ahijah* said to *Jeroboams* Wife, 1 *Kin.* 14.6. *I am sent to thee with heavy Tidings.* So death is sent to the unpardoned Soul with heavy Tidings; ’Tis God’s Jaylor to arrest him; death is a prologue to Damnation. In particular,\n\n1\\. Death is a *Voyder* to take away all his earthly Comforts▪ it takes away his sugar’d Morsels; no more drinking Wine in Bowls, no more Mirth or Musick, *Revel.* 18.22. *The Voice of Harpers and Musicians shall be heard no more at all in thee.* The sinner shall never tast of luscious Delights more to all Eternity. His Hony shall be turned to the *Gall of Asps, Job* 20.14.\n\n2\\. At Death there shall be an end put to all *Reprieves.* Now God reprieves a sinner; he spares him such a fit of Sickness; he respites him many years, the sinner should have died such a drinking bout, but God granted him a Reprieve; he lengthened out the silver Thread of Patience to a Miracle. But the sinner dying without Repentance unpardoned, now the Lease of God’s Patience is run out, and the sinner must appear in person before the Righteous God to receive his Sentence; after which there shall be none to bail him, nor shall he hear of a Reprieve any more.\n\n6\\. The unpardoned sinner dying so, must go into Damnation; this is the *second* Death, *Mors sine morte.* The unpardoned Soul must for ever bear the Anger of a Sin-revenging-God; as long as God is God, so long the Vial of his Wrath shall be dropping upon the damned Soul. This is an *Helpless* Condition; there is a time when a sinner *will* not be helped. Christ and Salvation are offer’d to him, but he slights them, he *will* not be helped; and there is a time shortly coming, when he *cannot* be helped. He calls out for Mercy, O a pardon, a pardon; but then it is too late, the date of Mercy is expir’d; O how sad then is it to live and die unpardoned? You may lay a Grave-stone upon that man, and write this Epitaph upon it; *It had been good for that man, he had never been born.* Now, if the misery of an unpardon’d State be so unexpressible; how should we labour for Forgiveness, that we may not be ingulph’d in so dreadful a Labyrinth of Fire and Brimstone to all Eternity.\n\n7\\. Such as are unpardon’d must needs lead uncomfortable lives; *Deut.* 28.66. *Thy Life shall hang in doubt before thee, and thou shalt be in continual fears.* Thus the unpardoned sinner must needs have a palpitation and trembling at Heart; he fears every Bush he sees, 1 *Joh.* 4.18. *Fear hath Torment in it,* the Greek word for *Torment* 〈 in non-Latin alphabet 〉, is used sometimes for Hell; fear hath Hell in it. A man *in debt* fears every step he goes, lest he should be arrested: so the unpardoned sinner fears, what if this night Death which is God’s Serjeant should arrest him? *Job* 7.21. *Why dost not thou pardon my Sin, for now shall I sleep in the dust*; As if *Job* had said, *Lord I shall shortly die, I shall sleep in the dust,* and what shall I do if my sin be not pardoned? What comfort can an unpardon’d Soul take in any thing? Sure no more than a Prisoner can take in Meat or Musick that wants his pardon. Therefore by all these powerful Motives let us labour for the forgiveness of sin.\n\n*Object.* 1. But I am discouraged from going to God for pardon, for I am unworthy of forgiveness; what am I, that God should do such a Favour for me?\n\n*Resp.* God forgives not because we are worthy, but because he is *Gracious, Exod.* 34 6. *The Lord, the Lord, Merciful and Gracious.* God forgives out of his Clemency; Acts of *Pardon* are Acts of *Grace.* What worthiness was there in *Paul* before Conversion? He was a Blasphemer, and so he sinned against the first Table; he was a Persecutor, and so he sinned against the second Table; but Free-grace *Sealed* his Pardon, 1 *Tim.* 1.13. *I obtained Mercy,* 〈 in non-Latin alphabet 〉. I was all bestrowed with Mercy. What Worthiness was in the Woman of *Samaria?* She was Ignorant, *Joh.* 4.22. she was Unclean, *ver* 18. she was Morose and Churlish, she would not give Christ so much as a Cup of cold water, *ver.* 9. How is it that thou being a *Jew,* askest drink of me which am a woman of *Samaria?* What worthiness was here? Yet Christ over-looked all, and pardoned her Ingratitude; and tho’ she denied him water out of the Well, yet he gave her the Water of Life. *Gratia non invenit dignos, sed facit.* Free-grace doth not find us worthy, but makes us worthy. Therefore notwithstanding unworthiness, seek to God, and your sins may be pardoned.\n\n*Object.* 2. But I have been a *Great* Sinner, and sure God will not pardon me?\n\n*Answ. David* brings it as an Argument for pardon, *Psal.* 25.11. *Pardon mine Iniquity, for it is great.* When God forgives *great* Sins, now he doth a Work *like himself.* The desperateness of the Wound doth the more set forth the Vertue of Christ’s Blood in curing it. *Mary Magdalen* a *great* sinner, out of whom seven Devils were cast; yet she had her pardon. Some of the *Jews* who had an hand in Crucifying of Christ, upon their Repentance, the very Blood they shed did seal their pardon. Consider sins either for their number as the sands of the Sea, or for their weight, as the Rocks of the Sea; yet there is Mercy enough in God to forgive them, *Isa.* 1.18. *Tho’ your sins be as Scarlet, they shall be white as Snow.* Scarlet 〈 in non-Latin alphabet 〉, signifies *Twice dipt*; which no art of man can get out: yet God can wash out this scarlet Dye. There is no sin excepted from pardon, but that sin which despiseth pardon, *viz.* the sin against the Holy Ghost, *Mat.* 12.31. Therefore O sinner, do not cast away thy Anchor of Hope, but go to God for forgiveness. The vast Ocean hath *Bounds* set to it; but God’s pardoning-Mercy is Boundless. God can as well forgive *Great* Sins, as *less*: as the Sea can as well cover great Rocks as little Sands. Nothing hinders pardon, but the sinners *not asking it.*\n\nThat a *Great* Sinner should not despair of forgiveness, consult that Scripture, *Isa.* 43.25. *I, even I, am he that blotteth out thy Transgressions*: If you look on the foregoing words, you would wonder how this verse comes in, *ver.* 24. *Thou hast made me to serve with thy sins, thou hast wearied me with thy Iniquities*; and then it follows, *I, even I, am he that blotteth out thy Transgressions.* One would have thought it should have run thus, *Thou hast wearied me with thy Iniquities*; I, even I am he that will punish thy Iniquities; but God comes in a mild, loveing strain; *Thou hast wearied me with thy Iniquities, I am he that blots out thy Iniquities.* So that the greatness of our sins should not discourage us from going to God for forgiveness. Tho’ thou hast committed Acts of Impiety, yet God can come with an *Act* of Indemnity, and say; *I, even I, am he that blotteth out thy Transgressions.* God counts it his Glory to display Free-grace in its Orient Colours, *Rom* 5.20. *Where sin abounded, Grace did much more abound.* When Sin becomes exceeding sinful, Free-grace becomes exceeding glorious. God’s pardoning-Love can conquer the sinner, and triumph over the sin. Consider, thou almost-despairing Soul, there is not so much sin in man as there is Mercy in God. Man’s sin in comparison of God’s Mercy, is but as a spark to the Ocean, and who would doubt whether a spark could be quenched in an Ocean?\n\n*Object.* 3. But I have relapsed into the same sins, and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into?\n\n*Answ.* I know the *Novatians* held, that after a Relapse no forgiveness by the Church. But doubtless that was an Errour, *Abraham* did twice equivocate; *Lot* committed Incest twice; *Peter* sin’d thrice by carnal Fear, but these repenting had their Absolution.\n\nThere is a two-fold Relapse, 1. a *wilful* Relapse, when after a man hath solemnly vowed himself to God, he falls into a league with sin, and returns back to it, *Jer.* 2.25. *I have loved Strangers, and after them will I go.*\n\n2\\. There is a Relapse *through Infirmity,* when the Bent and Resolution of a mans Heart is against sin, but through the Violence of Temptation, and the withdrawing of God’s Grace, he is carried down the stream against his Will. Now though wilful continued Relapses are desperate, and do *vastare Conscientiam* (as *Tertull.*) waste the Conscience, and run men upon the Precipice of damnation; yet if they are through Infirmity, and we mourn for them we may obtain forgiveness. A godly man doth not march after sin as his General, but is *led captive* by it; and the Lord will pity a captive Prisoner. Christ commands us to forgive a trespassing Brother seventy times seven, *Mat.* 18.22. If he bids us do it, much more will he forgive a relapsing Sinner in case he repent, *Jer.* 3.12. *Return thou back-sliding* Israel, *for I am merciful, saith the Lord.* It is not falling once or twice into the Mire that drowns, but lying there; it is not once relapsing into sin, but lying in sin impenitently that damns.\n\n*Object.* 4. But God requires so much Sorrow and Humiliation before Remission, that I fear I shall never arrive at it.\n\n*Answ.* God requires no more Humiliation than may fit a Soul for Mercy. Many a Christian thinks because he hath not fill’d God’s Bottle so full of Tears as others; therefore he is not humbled enough to receive a Pardon. But we must know, God’s Dealings are *Various*; all have not the like Pangs in the New-Birth. Some are won with Love, the sence of God’s Mercy abused causeth ingenuous Tears to flow; others are more *flagitious* and hardned, and these God deals more roughly with. This is *sure,* That Soul is humbled enough to receive a Pardon who is brought to a thorow Sence of sin, and sees the need of a Saviour, and loves him as the fairest of ten thousand; therefore be not discouraged, if thy Heart be bruised for sin, and broken off from it, thy sin shall be blotted out. No sooner did *Ephraim* fall a weeping, but God’s Bowels fell a working, *Jer.* 31.20. *My Bowels are troubled for him, I will surely have Mercy upon him.* Having answered these Objections, let me beseech you *above all things,* labour for the forgiveness of sin. Think with your selves, how great a Mercy it is: It is one of the Richest Jewels in the Cabinet of the New-Covenant, *Psal.* 32.1. *Blessed is he whose Iniquity is forgiven*; in the Hebrew it is *Ashre, Blessednesses.* And think with your selves, the unparallel’d Misery of such, whose sins are not forgiven; such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts▪ were destroy’d by the Angel, *Exod.* 12. So they who have not Christ’s Blood sprinkled on them, to wash away the guilt of sin, will fall into the gulf of Perdition. And if you resolve to seek after forgiveness, do not *delay.*\n\nMany say they will go about getting their pardon, but they procrastinate and put it off so long till it be *too late*; when the shadows of the Evening are stretch’d forth, and the night of Death aproacheth; then they begin to look after their pardon. This hath been the undoing of millions, they purpose they will look after their Souls, but they stay so long till the Lease of Mercy be run out; Oh therefore hasten the getting of a pardon! Think of the *Vncertainty* of Life. What Security have you, that you shall live another day? *Volat ambiguis mobilis alis hora,* our Life is a Taper soon blown out; ’tis made up of a few flying minutes. O thou *Dust* and *Ashes*! thou mayest fear every hour to be blown into thy Grave, and what if Death come to arrest thee before thy pardon be sealed? *Plutarch* reports of one *Archias,* who being among his Cups, one delivered to him a Letter, and desired him to read it presently, being about serious Business, saith he, *Seria cras,* I will mind serious things to morrow; and that night he was slain. Thou that sayest, To morrow I will repent. I will get my pardon, mayest suddenly be slain; therefore *to day,* while it is called *to day* look after the forgiveness of sin; after a while all the Conducts of Mercy will be stop’d, there will not be one drop of Christ’s Blood to be had; there is no sealing of pardons after death.\n\n2\\. *Branch of Exhortation,* Let us labour to have the *Evidence* of pardon, to know that our sins are forgiven. A man may have his sins forgiven and not know it; he may have a pardon in the Court of Heaven, when he hath it not in the Court of Conscience. *David’s* sin was forgiven assoon as he repented, and God sent *Nathan* the Prophet to tell him so, 2 *Sam.* 12.13. but *David* did not feel the comfort of it at present; as appears by the penitential Psalm compos’d after, *Psal.* 51.8. *Make me to hear the Voice of Joy,* and *ver.* 12. *Cast me not away from thy Presence.* It is one thing to be pardoned, and another thing to feel it. The Evidence of pardon may not appear for a time; and this may be.\n\n1\\. From the *Imbecillity and Weakness of Faith.* Forgiveness of sin is so strange and infinite a Blessing, that a Christian can hardly perswade himself that God will extend such a favour to him. As it is said of the Apostles when Christ appeared to them first; *They believed not for Joy, and wondred, Luke* 24.41. So the Soul is so stricken with Admiration, that the wonder of pardon doth almost stagger his Faith.\n\n2\\. A man may be pardoned and not know it, from the *Strength of Temptation*: Satan accuseth the Godly of sin, and tells them that God doth not love them. What should such sinners think of pardon? Believers are compared to *bruised Reeds, Mat.* 12.20▪ and Temptations to *Winds, Mat.* 7.25. Now, a Reed is easily shaken with the wind. Temptations shake the godly, and tho▪ they are pardoned yet they know it not; *Job* in a Temptation thought God his Enemy, *Job* 16.9. yet then he was in a pardoned condition.\n\n*Quest.* But why doth God sometimes conceal the Evidence of pardon?\n\n*Answ.* Tho’ God doth pardon, yet he may withold the sence of it a while.\n\n1\\. Because hereby he would lay us lower in Contrition. God would have us see what an evil and bitter thing it is to offend him; we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon. It being long before *Davids broken Bones* were set, and his pardon sealed, the more contrite his Heart was, and this was a Sacrifice God delighted in.\n\n2\\. Tho God doth forgive sin, yet he may deny the manifestation of it for a time; to make us prize pardon, and make it sweeter to us when it comes. The difficulty of obtaining a Mercy inhanceth the Value, when we have been a long time tugging at prayer for a Pardon of Sin, and still God witholds; but at last after many Sighs and Tears pardon comes, now we esteem it the more, and it is sweeter,—*Quo longiùs defertur eò suavius laet atur,*—the longer Mercy is in the Birth the more welcome will the Deliverance be.\n\nLet me now reassume the Exhortation to labour for the *Evidence* and *Sence* of pardon. He who is pardoned and knows it not, is like one who hath an Estate befallen him, but knows it not. Our comfort consists in the knowledge of Forgiveness, *Psal.* 51.8. *Make me to hear the Voice of Joy.* This is a Proclaiming a *Jubile* in the Soul, when we are able to read our pardon; and to the witness of Conscience God adds the witness of his Spirit; in the mouth of these two witnesses our Joy is confirmed: O labour for this Evidence of Forgiveness.\n\n*Quest.* How shall we know that our sins are forgiven?\n\n*Answ.* We must not be our *own judges* in this case, *Prov.* 28.26. *He that trusteth in his own Heart is a fool: The Heart is deceitful, Jer.* 17.9. and it is Folly to trust a Deceiver. The Lord only by his Word must be Judge in this Case, whether we are pardoned or no; as it was under the Law, no Leper might judge himself to be clean; *But the Priest was to pronounce him clean, Levit.* 13.37. So we are not to judge of our selves to be clean from the Guilt of Sin, till we are such as the Word of God hath pronounced to be clean: How then shall we know by the Word whether our Guilt is done away, and our Sins pardoned?\n\n*Answ.* 1. The pardoned sinner is a great weeper. The sence of Gods Love melts his Heart; that Free-grace should ever look upon me; that such Crimson Sins should be wash’d away in Christ’s Blood! this makes the Heart melt, and the Eyes drop with Tears Never did any man read his pardon with dry Eyes, *Luke* 7.38. *She stood at his feet weeping,* her Heart was a spiritual Limbick, out of which those Tears were distill’d, *Mary’s* Tears were more precious to Christ than her Ointment. Her Eyes which before did sparkle with Lust, whose amorous Glances had set on fire her Lovers. Now she makes them a Fountain and washeth Christ’s feet with her Tears. She was a true penitent and had her pardon, *ver.* 47. *Wherefore I say her sins which were many are forgiven.* A pardon will make the hardest Heart relent, and cause the stony Heart to bleed; and is it thus with us, have we been dissolv’d into Tears for sin? God seals his pardons upon melting Hearts.\n\n2\\. We may know our Sins are forgiven, by having the *Grace of Faith* infused, *Acts* 10.43. *To him give all the Prophets witness, that whosoever believes in him shall receive remission of sins.* In saving Faith there are two things, Abrenunciation and Recumbency. 1. *Abrenunciation.* A man renounceth all Opinion of himself, dig’d out of his own Burrough; he is quite taken off himself, *Phil.* 3.9 He sees all his Duties are but *broken Reeds,* tho’ he could weep a sea of Tears, tho’ he had all the Grace of Men and Angels, it could not purchase his pardon. 2. *Recumbency.* Faith is an *Assent* with *Affiance.* The Soul doth 〈 in non-Latin alphabet 〉, it gets hold of Christ as *Adonijah* did of the Horns of the Altar, 1 *Kin.* 1.51. Faith casts it self upon the Stream of Christ’s Blood, and saith. *If I perish, I perish,* if we have but the *Minimum quod sic,* the least Dram of this pretious Faith we have something to shew for pardon. *To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin.* This Faith is *acceptable* to God, it pleaseth God more than offering up ten thousand Rivers of Oyl, than working Miracles, than Martyrdom or the highest Acts of Obedience. 2. Faith is profitable to us; it is our best Certificate to shew for pardon: No sooner doth Faith reach forth its Hand to receive *Christ,* but *Christ* sets his Hand to our Pardon.\n\n3\\. *Sign.* The Pardoned Soul is a God-admirer; *Micah* 7.18. *Who is a God like thee, that pardonest iniquity?* O that God should ever look upon me, I was a sinner, and nothing but a sinner, yet I *obtain’d mercy!* Who is a God like thee? Mercy hath been despised, yet that mercy should save me: *Christ* hath been Crucified by me, yet his Cross Crowns me. God hath *display’d* the *Ensigns of Free-Grace,* he hath set up his Mercy above my Sin, nay, in spight of it; this causeth admiration; *Who is a God like thee?* A Man that goes over a narrow Bridge in the Night, and the next morning comes and sees the danger he was in▪ and how miraculously he escaped, he is stricken with admiration: So when God shews a Soul how near he was a falling into Hell, and how that this Gulph is shut, all his sins are pardoned, he is amaz’d; and cries out, *Who is a God like thee, that pardonest iniquity?* That God should pardon one, and pass by another; *One taken, another lest*; this fills the soul with wonder and astonishment.\n\n4\\. Where-ever God pardons sin, he *subdues* it, Micah 7.19. *He will have compassion on us, he will subdue our iniquity,* Hebr. *Jickbosh, sub jugo ponet:* Where Mens *persons are justified,* their *lusts are mortified.* There is in sin *vis Imperatoria & Damnatoria,* a *Commanding* Power, and a *Condemning.* Then is the condemning power of sin taken away, when the commanding power of it is taken away. Would we know whether our sins are forgiven, are they subdued? If a Malefactor be in prison, how shall he know that his Prince hath Pardoned him? if the Jailor come and knock off his Chains and Fetters, and lets him out of Prison, then he may know he is Pardoned: So, How shall we know God hath pardoned us? if the Fetters of sin be broken off, and we walk at liberty in the ways of God, Psal. 119.45. *I will walk at liberty:* this is a blessed sign we are pardoned.\n\nSuch as are washed in *Christ*’s blood from that guilt, are made *Kings to God, Revel.* 1.6. as Kings they rule over their sins.\n\n5\\. He whose sins are forgiven, is full of *Love* to God. *Mary Magdalen*’s heart was fired with love, Luk. 7.47. *Her sins which are many are forgiven,* for *she loved much.* Her *love* was not the *cause* of her Remission, but a *sign* of it. A pardoned Soul is a monument of mercy, and he thinks he can never love God enough; he wisheth he had a Coal from God’s Altar to inflame his heart in love; he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience: a pardoned Soul is *sick of love.* He whose heart is like Marble, lock’d up in impenitency, that doth not melt in love, a sign his pardon is yet to seal.\n\n6\\. Where the sin is pardoned, the nature is purified, Hos. 14.9. *I will* heal their *backslidings, I will* love them. Every Man, by Nature, is both *guilty* and *diseased*; where God remits the guilt, he cures the disease, Psal. 103.3. *Who forgiveth all thy* Iniquities, *who healeth all thy* Diseases. Herein God’s pardon goes beyond the King’s pardon; the King may forgive a Malefactor, but he cannot change his heart; he may have a thievish heart still. But God, when he pardons, changeth the heart, Ezek. 36.26. *A* new heart *also will I give you.* A pardoned Soul is adorned and embellished with holiness, 1 Joh. 5.6. *This is he that came by water and blood.* Where *Christ* comes with Blood to justifie, he comes with Water to cleanse, Zac. 3.4. *I have caused thy iniquity to pass from thee, and I will cloath thee with change of raiment.* I will cause thy iniquity to pass from thee, there is *Pardoning* Grace; and I will cloath thee with change of raiment, there is *Sanctifying* Grace. Let not him say, he hath pardon, that wants Grace. Many tell us▪ they hope they are pardoned, but were never sanctified▪ Yea, but they believe in *Christ:* But what Faith is it? a Swearing Faith, a Whoring Faith? the Faith of Devils is as good.\n\n7\\. Such as are in the number of *God’s People,* forgiveness of sin belongs to them, Isa. 40.1. *Comfort ye my* People, *tell them their Iniquity* is forgiven.\n\n*Quest.* How shall we know that we are God’s Elect People?\n\n*R.* By Three Characters.\n\n1\\. God’s people are an *humble people.* The livery which all *Christ’s* people wear, is Humility, 1 Pet. 5.5. 〈 in non-Latin alphabet 〉, *be ye cloathed with humility.* 1. A sight of God’s *Glory* humbles: *Elijah* wrapped his Face in a Mantle when God’s Glory passed by, Job 42.5. *Now mine eye seeth thee, wherefore I abhor my self:* The Stars vanish when the Sun appears. 2. A sight of *sin* humbles. In the Glass of the Word the godly see their spots, and these are humbling spots. Lo, saith the Soul, *I* can call nothing my own, but *Sins* and *Wants*; this humbles. An humble Sinner is in a better condition than a proud Angel.\n\n2\\. God’s people are a *willing* people, Psal. 110.3. *Gnam nedabot,* a people of *willingness.* Love constrains them. They serve God 〈 in non-Latin alphabet 〉, freely, and out of choice. They stick at no service; they will run through a Sea, and a Wilderness; they will follow the *Lamb* whithersoever he goeth.\n\n3\\. They are an *heavenly* people, Stars, Joh. 17.16. *Ye are not of the World.* As the Primum mobile in the Heavens hath a motion of its own, contrary to the other Orbs: So God’s people have an heavenly motion of Soul, contrary to the Men of the World. They use the World as their Servant, but do not follow the World as their Master, Phil. 3.20. *Our conversation is in heaven.* Such as have these Three Characters of God’s people, have a good Certificate to shew that they are pardoned. Forgiveness of sin belongs to them; *Comfort my people, rest them, their iniquity is forgiven.*\n\n8\\. A sign we are pardoned, if after many storms, we have a sweet calm and peace within, Rom. 5.1. *Being justified, we have peace.* After many a bitter Tear shed, and Heart-breaking, the Mind hath been more sedate, and a sweet Serenity, or Still-Musick hath followed; this brings tidings, God is appeased: Whereas before, *Conscience* did accuse; now it doth secretly whisper comfort: This is a blessed Evidence a Man’s sins are pardoned. If the Bailiffs do not Trouble and Arrest the Debtor, it is a sign his Debt is Compounded, or Forgiven: So, if Conscience do not Vex▪ or Accuse, but, upon Good Grounds whisper Consolation, this is a sign the Debt is Discharged, the Sin is Forgiven.\n\n9\\. A sign sin is forgiven, when we have hearts *without guile,* Psal. 32.1, 2. *Blessed is he whose transgression is forgiven, unto whom the Lord imputeth not iniquity, and in whose spirit there is* no guile.\n\n*Qu.* What is this to be *sine fuco,* without *Guile?*\n\n1\\. He who is without guile, hath *Plainness* of heart: He is without collusion, he hath not *cor duplex,* a *double heart:* His heart is right with God. A Man may do a *Right Action,* but not with a *Right Heart,* 2 Chr. 25.2. *Amaziah did that which was right in the sight of the Lord, but not with a perfect heart.* To have the heart right with God, is to serve God from a Right Principle, *Love*; by a Right Rule, the *Word*; to a Right End, the *Glory of God.*\n\n2\\. An heart without guile dares not *allow* it self in the least sin: He avoids *secret* sins. He dares not hide any sin as *Rachel* did her Fathers Images under her, *Gen.* 31.34. He knows God sees him, which is more than if Men and Angels did behold him. He avoids *Complexion-sins,* Psal. 18.23. *I was also upright before him, and kept my self from* my *iniquity.* As in the Hive there is a Master-Bee, so in the Heart there is a Master-Sin. An heart without guile takes the Sacrificing-knife of Mortification, and runs it through his Beloved-Sin.\n\n3\\. An heart without guile desires to know the whole mind and will of God. An unsound heart is afraid of the Light, *lucifuga.* he is not willing to know his Duty: A sincere Soul saith, as Job 34.32. *What I know not* teach thou *me.* Lord shew me what is my Duty, and wherein I offend; let me not sin for want of light: what I know not teach thou me.\n\n4\\. An heart without guile is *uniform* in Religion. He hath an equal eye at all God’s Commands. 1. He makes Conscience of *private* Duties, he worships God in his *Closet* as well as in the *Temple. Jacob,* when he was alone, wrestled with the Angel, *Gen.* 32.3, 4. So a Christian, when he is alone, wrestles with God in Prayer, and will not let him go till he hath blessed him. 2. He performs *difficult* duties, wherein the heart and spirit of Religion lie, and which do cross flesh and blood. His is much in self-humbling and self-examining; *Vtitur speculis magis quam perspicillis,* Sen. He rather useth the Looking-glass of the Word to look into his own heart, than the broad Spectacles of Censure to spy the faults of others.\n\n5\\. An heart without Guile is *true* to God’s *interest.* 1. He *grieves* to see it go ill with the Church. *Nehemiah,* though the King’s Cup-bearer, and Wine so near, yet was sad when *Sion*’s Glory was Eclipsed, *Nehem.* 2.3. Like the Tree I have read of, if any of the Leaves are cut, the rest of the Leaves begin to shrink up themselves, and for a time to hang down the head: So a sincere Soul, when God’s Church suffers, feels himself as it were touched in his own Person. 2. He *Rejoyceth* to see the Cause of God get Ground; To see Truth Triumph, Piety lift up its head, and the Flowers of *Christ’s* Crown flourish. This is an Heart without Guile, it’s loyal and true to God’s interest.\n\n6\\. An heart without Guile is *Just* in his dealings: As he is upright in his *Words,* so he is upright in his *Weights.* He makes Conscience of the Second Table as well as the First: He is for Equity as well as Piety, 1 Thessal. 4.6 *That no Man go beyond and defraud his Brother in any matter.* A sincere heart thinks he may as well *Rob* as *Defraud.* His Rule is, *to do* to *others,* what he would have *them do to him,* Matt. 7.12.\n\n7\\. An heart without Guile is True in his *Promises.* His Word is as good as his Bond: If he hath made a Promise, though it be to his prejudice, and doth intrench upon his Profit, he will not go back. The Hypocrite plays fast and loose, flies from his word; there’s no more binding him with Oaths and Promises, than *Sampson* could be bound with green Withs, *Judg.* 16.7. A sincere Soul saith as *Jephtha,* Judg. 11.3, 5. *I have opened my mouth to the Lord, and I cannot go back.*\n\n8\\. An Heart without Guile is faithful in his *Friendship:* He is what he pretends; his Heart goes along with his Tongue▪ as a well-made Dial goes with the Sun. He cannot Flatter and Hate, Commend and Censure. Counterfeiting of Love is Hypocrisie. ’Tis too usual to betray with a Kiss, 2 Sam. 20.9. *Joab took Abner by the beard to kiss him, and smote him in the fifth rib that he died.* Many deceive with Sugar Words. Physicians use to judge of the Health of the Body by the Tongue; if that look well, the Body is in Health: but we cannot judge of Friendship by the Tongue; the Words may be full of Honey, when the Heart hath the Gall of Malice. Sure his heart is not true to God, who is Treacherous to his Friend. Thus you see what an Heart without guile is; now, to have such an Heart, is a Sign sin is pardoned; *God will not impute Sin to him in whose Spirit is no Guile.* What a blessed thing is this not to have *Sin imputed?* If our Sins be not imputed, ’tis as if we had no Sin. Sins remitted are, as if they had not been committed: this is the blessing belongs to a sincere Soul. God imputes not Iniquity to him in whose Spirit is no Guile.\n\n9\\. He whose sins are forgiven, is willing to *forgive others* who have offended him, *Ephes.* 4.32. Forgiving one another, *even as God for Christ’s sake hath forgiven you.* An Hypocrite will Read, come to Church, give Alms, build Hospitals, but cannot forgive Wrongs. He will rather want Forgiveness from God, than he will forgive his Enemies. A Pardon’d Soul argues thus; Hath God been so good to me, to forgive me my sins, and shall not I imitate him in this? Hath he forgiven me Pounds, and shall not I forgive Pence? ’Tis noted of *Cranmer, Nihil oblivisci solet praeter injurias* Cicero. He was of a *forgiving Spirit,* and would do Offices of Love to them that had injur’d him. Like the Sun, which having drawn up black Vapours from the Earth, returns them back in sweet Showers.\n\nBy this Touchstone we may try whether our sins are pardoned; we need not climb up into Heaven to see whether our sins be forgiven; but let us look into our hearts; Are we of *Forgiving Spirits?* Can we bury Injuries, requite Good for Evil, a good sign we are forgiven of God. If we can find all these things wrought in our Souls, they are happy signs that our sins are pardoned, and are good Letters Testimonials to shew for Heaven.\n\n*Vse.* 3. *Consolation.* I shall open a *Box of Cordials,* and shew you some of the Glorious Priviledges of a pardoned condition. This is a *peculiar* favour, ’tis a *Spring shut up,* broched for none but the Elect. The Wicked may have *Forbearing* Mercy, but onely an Elect Person hath *Forgiving* Mercy. Forgiveness of sin makes way for *solid joy,* Isa. 40.1. *Comfort ye, comfort ye my People saith your God, speak ye comfortably to Jerusalem*; or, as in the Hebrew, *Dabberu Gnal leu; speak to her heart*—What was this must chear her heart? *tell her that her* iniquity *is* pardoned. If any thing would comfort her, the Lord knew it was this. When *Christ* would chear the Palsie Man, Matt. 9.2. *Son, be of good* chear▪ *thy* sins be forgiven *thee.* It was a greater comfort to have his sins forgiven, than to have his Palsie healed. This made *David* put on his best clothes, and anoint himself, 2 *Sam.* 12.20. It was strange, his Child was newly dead, and God had told him, *the sword should not depart from his house:* yet now he spruceth up himself, he puts on his best Clothes, and Anoints himself; Whence was this? *David* had heard good News; God sent him his Pardon by *Nathan* the Prophet, 2 Sam. 12.13. *The Lord hath put away thy sin.* This could not but revive his heart, and in token of joy he Anoints himself. *Philo* saith, it was an opinion of some of the Philosophers, that among the Heavenly Sphears, there is such a sweet Harmonious Melody, that if the sound of it could reach our ears, it would affect us with wonder and delight. Sure he who is pardoned hath such a *Divine Melody* in his Soul, as doth replenish him with infinite delight. When *Christ* had said to *Mary Magdalen, Thy sins are forgiven*; he presently adds, *Go in peace* ▪ Luk. 7.50. More particularly.\n\n1\\. *Comfort.* God looks upon a pardoned Soul, as if he had *never sinned.* As the Cancelling a Bond nulls the Bond, and makes it as if the Money had never been owing. Forgiving sin makes it not to be: where Sin is *Remitted,* it is as if it had not been *Committed,* Jerem. 50.20. So that, as *Rachel* wept because her children were not; so a Child of God may rejoice because his sins are not. God looks upon him as if he had never offended. Though sin remain in him after pardon, yet God doth not look upon him as a Sinner, but as a Just Man.\n\n2\\. *Comfort.* God having pardoned sin, will pass an *Act of Oblivion,* Jer. 31.34. *I will forgive their Iniquity, and I’ll* remember *their* sin no more. When a Creditor hath crossed the Book, he doth not call for the Debt again. God will not reckon with the Sinner in a *Judicial* way. When our sins are laid upon the head of *Christ* our Scape-goat, they are carried into a Land of forgetfulness.\n\n3\\. *Comfort.* The pardoned soul is for ever *secured* from the wrath of God. How terrible is God’s wrath? Psal. 90.11. *Who knows the power of thine anger?* If a spark of God’s Wrath, when it lights into a Mans Conscience, fills it with such horror, (as in the case of *Spira*) then what is it to be always scorching in that Torrid Zone, to lie upon Beds of Flames? Now, from this avenging Wrath of God every pardoned Soul is freed: Though he may tast of the bitter *Cup* of Affliction▪ yet he shall never drink of the *Sea* of God’s Wrath, Rom. 5.9. *Being justified by his* blood, *we shall be* saved from wrath *through him. Christ’s* blood quencheth the flames of Hell.\n\n4\\. *Comfort.* Sin being pardoned, *Conscience* hath no more *authority to accuse.* Conscience roars against the Unpardoned Sinner, but it hath nothing to do to Terrifie or Accuse him that is pardoned. God hath *discharged* the sinner, and if the Creditor discharge the Debtor, what hath the *Sergeant* to do to Arrest him? The truth is, if God Absolve▪ Conscience, if rightly informed, Absolves. If once God saith, Thy sins are pardoned: Conscience saith, Go in peace. If the Sky be clear, and no storms blow there, then the Sea is calm. If all be clear above, and God shine with pardoning Mercy upon the Soul, then Conscience is calm and serene.\n\n5\\. *Comfort.* Nothing that befals a pardoned Soul, shall *hurt him,* 〈 in non-Latin alphabet 〉, Psal. 90.10 No evil *shall touch thee:* That is, no *destructive* evil. Every thing to a wicked Man is hurtful. Good things are for his hurt. His very blessings are turned into a curse, Mal. 2.2. *I will curse your blessings. Riches* and Prosperity do him hurt. They are not *munera,* but *insidiae,* Sen. *Golden snares,* Eccles. 5.13. *Riches kept for the owners thereof to their* hurt. Like *Haman*’s Banquet, which did usher in his Funeral. *Ordinances* do a sinner hurt; they are 〈 in non-Latin alphabet 〉, a *Savour of Death,* 2 Cor. 2.16. Cordials themselves kill. The best things hurt the wicked; but the worst things which befal a pardoned Soul, shall do him no hurt: the Sting, the Poison, the Curse is gone. His Soul is no more hurt, than *David* hurt *Saul,* when he cut off the Lap of his Garment.\n\n6\\. To a pardoned Soul, every thing hath a Commission to do him Good. *Afflictions* shall do him good; *Poverty, Reproach, Persecution,* Gen. 50.20. *Ye thought evil against me, but God* meant it unto good. As the Elements, though of contrary qualities, yet God hath so tempered them, that they work for the good of the Universe: So the most cross Providences shall work for good to a pardoned Soul. Correction shall be a *Corrosive,* to eat out sin; it shall cure the swelling of Pride, the Feaver of Lust, the Dropsie of Avarice: it shall be a *Refining Fire* to purifie Grace, and make it sparkle as Gold; (〈 in non-Latin alphabet 〉.) *Chrisostom.* Every cross-Providence to a pardon’d Soul, shall be like *Paul*’s *Euroclidon,* or cross-wind, *Acts* 27. which, though it broke the Ship, yet *Paul* was brought to shore upon the broken pieces.\n\n7\\. A pardoned Soul is not onely exempted from *Wrath,* but invested with *Dignity*; as *Joseph,* was not onely freed from Prison, but advanced to be Second Man in the Kingdom.\n\nA Pardon’d Soul is made a Favourite of Heaven. A King may pardon a Traitor, but will not make him one of his Privy-Council: but whom God Pardons he receives into Favour. I may say to him, as the Angel to V. *Mary,* Luk. 1.30. *Thou* hast found favour *with God.* Hence such as are forgiven are said to be Crowned *with Loving-kindness,* Psal. 103.3, 4. *Whom God pardons he Crowns.* Whom God Absolves he marries himself to, Jer. 3.12. *I am merciful, and I will not keep anger for ever*; there is *Forgiveness:* and, in the 14th *Verse, I am Married to you:* and he who is Match’d into the Crown of Heaven, is as rich as the Angels, as rich as Heaven can make him.\n\n8\\. Sin being pardon’d, we may come with *humble boldness* to God in Prayer. Guilt makes us afraid to go to God. *Adam* having sinn’d, Gen. 3.10. *I was afraid and hid my self.* Guilt clips the wings of Prayer, it fills the Face with blushing; but Forgiveness breeds confidence: we may look upon God as a Father of Mercy, holding forth a Golden Scepter: he that hath got his pardon can look upon his Prince with comfort.\n\n9\\. Forgiveness of Sin makes our Services acceptable. God takes all we do in good part. A guilty person, nothing he doth pleaseth God. His Prayer is *turned into sin*; but when sin is pardoned, now God accepts our offering. We read of *Joshua* standing before the Angel of the Lord. \\* *Joshua was clothed with filthy garments,* Zach. 3.3. that is, he was guilty of divers sins: now, saith the Lord, Vers. 4. *Take away his filthy Garments, I have caused thine iniquity to pass from thee:* and then he stood and Ministred before the Lord, and his Services were accepted.\n\n10\\. Forgiveness of sin is the *Sawce* which sweetens all the comforts of this life. As guilt imbitters our comforts, it puts Wormwood into our Cup; so pardon of Sin sweetens all, it is like Sugar to Wine. Health and Pardon, Estate and Pardon relisheth well. Pardon of sin gives a Sanctified Title, and a delicious tast to every comfort. As *Naaman* said to *Gehazi,* 2 King. 5.23. *Take two Talents:* So saith God to the Pardoned Soul, Take two Talents; take the *Venison,* and take a *Blessing* with it; Take the *Oil* in the Cruse, and take my *Love* with it. *Take two Talents.* ’Tis observable *Christ* joins these two together, *Give us our daily bread,* and *forgive us* our *trespasses:* as if *Christ* would teach us, there is little comfort in daily bread, unless sin be forgiven. Forgiveness doth perfume and drop sweetness into every earthly enjoyment.\n\n11\\. If sin be forgiven, God will never *upbraid us* with our former sins. When the Prodigal came home to his Father, the Father received him into his loving embraces, and never mentioned his former Luxury, or spending his Estate among Harlots: So God will not upbraid us with former sins; nay, he will intirely love us, we shall be his Jewels, and he will put us in his bosom. *Mary Magdalen,* a pardoned Penitent, after *Christ* arose, he appeared first to her, *Mark* 16.9. So far was *Christ* from upbraiding her, that he brings her the first New of his Resurrection.\n\n12\\. Sin being pardoned, is a pillar of support in the loss of dear Friends. God hath taken away thy Child, thy Husband, but withal he hath taken away thy sins. He hath given thee more than he hath taken away: He hath taken away a Flower, and given thee a Jewel. He hath given thee *Christ,* and the Spirit, and the earnest of Glory. He hath given thee more than he hath taken away.\n\n13\\. Where God Pardons Sins he *bestows righteousness.* With Remission of sin goes Imputation of Righteousness, Isa. 61.10. *I will greatly rejoice in the Lord, he hath covered me with the Robe of Righteousness.* If a Christian can take any comfort in his Inherent Righteousness, which is so stain’d and mix’d with sin, O then what comfort may he take in *Christ*’s Righteousness, which is a better Righteousness than that of *Adam? Adam*’s Righteousness was Mutable; but suppose it had been *Vnchangeable,* yet it was but the Righteousness of a *Man:* but that Righteousness which is Imputed, is the Righteousness of him who is *God,* 2 Cor. 5.21. *That we might be made the Righteousness of* God *in* Him. O blessed priviledge, to be reputed in the sight of God Righteous as *Christ,* having his Embroidered Robe put upon the Soul. This is the comfort of every one that is pardoned, he hath a *Perfect* Righteousness; and now God saith of him, *Thou art all fair, my Love, and there is* no spot *in thee,* Cant. 4.7.\n\n14\\. A pardon’d Soul needs not *fear death.* He may look on Death with Joy, who can look on Forgiveness with Faith. To a pardoned Soul death hath lost his Sting. Death to a pardon’d sinner is like the Arresting a Man after the Debt is paid. Death may Arrest, but *Christ* will shew the Debt-book Crossed in his Blood. A pardoned Soul may Triumph over Death, *O Death where is thy Sting, O Grave where is thy Victory!* He who is *pardon’d needs not fear death*; it is not a Destruction but a Deliverance: It is to him a day of *Jubilee,* or Release, it releaseth him from all his sins. Death comes to a pardoned Soul, as the Angel did to *Peter,* it smote him, and beat off his Chains, and carried him out of Prison: So doth Death to him who is pardon’d, it smites his Body, and the Chains of Sin fall off. Death gives a pardon’d Soul a *Quietus Est*; it frees him from all *his Labours,* Revel. 14.13. *Faelix transitus à labore ad Requiem*[^2]. Death, as it will wipe off our *Tears,* so it will wipe off our *Sweat.* Death will do a pardon’d Christian the greatest good turn, therefore it is made a part of the *Inventory,* 1 Cor. 3.22. *Death is yours.* Death is like the Waggon which was sent for old *Jacob,* it came ratling with its Wheels, but it was to carry *Jacob* to his Son *Joseph:* So the Wheels of Death’s Chariot may rattle, and make a noise, but they are to carry a Believer to *Christ.* While a Believer is here, he is *absent from the Lord,* 2 Cor. 5.6. He lives far from Court, and cannot see him whom his Soul loves: But Death gives him a sight of the King of Glory, *in whose presence is fulness of Joy* ▪ To a pardoned Soul, Death is *Transitus ad regnum*; it removes him to the place of Bliss, where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels. No cause hath a pardoned Soul to fear Death. What needs he fear to have his Body buried in the Earth, who hath his Sins buried in *Christ*’s Wounds? What hurt can Death do to him? It is but his Ferry-man, to Ferry him over to the Land of Promise. The day of Death to a pardon’d Soul is his Ascension day to Heaven, his Coronation-day when he shall be Crown’d with those delights of Paradice which are unspeakable and full of glory. 〈 in non-Latin alphabet 〉 Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner. Well might *David* proclaim him blessed, Psal. 32.1. *Blessed is he whose iniquity is forgiven:* In the Hebrew it is in the plural, 〈 in non-Latin alphabet 〉, *Blessednesses.* Here is a Plurality of Blessings. Forgiveness of sin is like the first link of a Chain, which draws all the links after it; it draws these 14 Priviledges after it: It Crowns with Grace and Glory. Who then would not labour to have his sins forgiven? *Blessed is he whose Iniquity is forgiven, whose sin is covered.*\n\nNow followeth the Duties of such as have their sins forgiven. —Mercy calls for Duty. Be much in Praise and Doxology, *Psal.* 103.\n\n1\\. *Bless* the Lord, O my Soul, who forgiveth all thy Iniquities. Hath God Crowned you with pardoning Mercy? set the Crown of your Praise upon the head of Free Grace. Pardon of sin is a *Discriminating* Mercy, a Jewel hung onely upon the Elect; this calls for Acclamations of Praise. You will give thanks for *daily bread,* and will you not much more for *Pardon?* You will give thanks for deliverance from Sickness, and will you not for deliverance from Hell? God hath done more for you in forgiving your sin, than if he had given you a Kingdom: And, that you may be more thankful, do but set the *Unpardoned condition before your eyes.* How sad is it to want a pardon? all the Curses of the Law stand in full force against such an one. The Unpardoned Sinner dying▪ he drops into the Grave and Hell *both* at once. He must quarter among the Damned; and will not this make you Thankful, that this is not your condition, but that you are *delivered from wrath to come?*\n\n2\\. Let God’s pardoning love inflame your hearts with love to God. For God to pardon *freely,* without any *desert* of yours, to pardon so *many offences,* that he should pardon *you* and pass by others; that he should take you out of the ruines of Mankind, and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory; Will not this make you love God *much?* Three Prisoners that deserve to die, if the King pardon one of these, and leave the other two to the severity of the Law, will not he that is pardoned love his Prince, who hath been so full of Clemency? How should your hearts be indeared in love to God? The Schoolmen distinguish of a Two-fold Love, *Amor gratuitus,* a Love of *Bounty*; that is, God’s Love to us in Forgiving: and *Amor debitus,* a Love of *Duty*; that is, our Love to God by way of Retaliation. We should shew our love, by admiring God, by sweetly solacing our selves in him, and binding our selves to him in a perpetual Covenant.\n\n3\\. Let the Sence of God’s Love in forgiving, make you more Cautious and *Fearful* of sin for the future, Psal. 130.4. *There is forgiveness with thee that thou maist be feared.* O fear to offend this God who hath been so gracious to you in forgiving. If a Friend hath done a kindness for us, we will not disoblige him, or abuse his Love. After *Nathan* had told *David, The Lord hath put away thy sin:* How tender was *David*’s Conscience? How fearful was he of staining his Soul with the guilt of more blood? *Psal.* 51.14. *Deliver me from Blood-guiltiness O God.* Men committing gross sin after pardon, God *changeth his carriage* towards them, he turns his Smile into a frown; they lie, as *Jonah,* in the *belly of hell*; God’s Wrath falls into their Conscience, as a drop of scalding Lead into the Eye: the Promises are as a *Fountain sealed,* not a drop of comfort comes from them. O Christians, do you not *remember* what it cost you before to get your pardon? How long it was before your *broken bones* were *set*; And will you again venture to sin? You may be in such a condition, that you may question whether you belong to God or no; though God doth not Damn you, he may send you to Hell in this Life.\n\n4\\. If God hath given you good hope that you are pardoned, walk chearfully, Rom. 5.11. *We joy in God, through our Lord Jesus Christ, by whom we have received the Atonement.* Who should rejoice if not he that hath his *pardon?* God rejoiceth when he shews us Mercy; And should not we rejoice when we receive Mercy? In the saddest times a pardoned Soul may rejoice. Afflictions have a Commission to do him good; every cross-wind of Providence shall blow him nearer to the Haven of Glory. Christian, God hath pull’d off your Prison-fetters, and Cloth’d you with the Robe of Righteousness, and Crown’d you with Loving-kindness, and yet art thou sad? Rom. 5.2. *We rejoice in hope of the Glory of God.* Can the Wicked rejoice who have onely a short Reprieve from Hell, and not they who have a full Pardon sealed?\n\n5\\. Hath God pardoned you? Do all the *Service* you can for God. 1 Cor. 15.58. *Always abounding in the work of the Lord.* Let your head study for God, let your hands work for him, let your Tongue be the Organ of his Praise. *Paul* got his pardon, 1 *Tim.* 1.16. *I obtained Mercy:* and this was as Oyl to the Wheels, it made him move faster in obedience, 1 Cor. 15.10. *I laboured, 〈 in non-Latin alphabet 〉, more abundantly than they all. Paul*’s obedience did not move slow as the Sun on the Dial, but swiftly, as the Sun in the Firmament. *He did spend, and was spent for Christ.* The pardoned Soul thinks he can never love God enough, or serve him enough.\n\nThe last thing is, to lay down some *Rules* or *Directions,* how we may obtain forgiveness of Sin.\n\n1\\. We must take heed of Mistakes about pardon of Sin.\n\n1\\. *Mistake,* That our sins are *pardoned,* when they are *not.*\n\n*Q.* Whence is this Mistake?\n\n*R.* From Two Grounds.\n\n1\\. Because God is *Merciful.*\n\n*Answ.* God’s being Merciful shews, that a Man’s sins are *pardonable*; but there is a great deal of difference between sins *pardonable,* and sins *pardoned.* Thy sins may be pardonable yet not pardoned. Though God be merciful, yet who is God’s Mercy for? not for the *Presuming* sinner, but the *Repenting* sinner. Such as go on in sin, cannot lay claim to it. God’s Mercy is like the *Ark,* none but the Priests might touch the Ark: none but such as are Spiritual Priests, Sacrificing their sins, may touch this Ark of God’s Mercy.\n\n2\\. Because *Christ* died for their sins, therefore they are forgiven.\n\n*Answ.* That *Christ* died for Remission of sin, is *true*; but that therefore all have Remission, is *false:* The *Judas* should be forgiven. Remission is limited to *Believers,* Act. 13.39. *By him all that* believe *are justified*; but all do not believe. Some slight, and trample *Christ*’s blood under foot, *Heb.* 10.29. So that notwithstanding *Christ*’s Death, all are not pardoned. Take heed of this dangerous mistake. Who will seek after pardon, that thinks he hath it already?\n\n2\\. *Mistake.* That pardon is easie to be had; it is but a sigh, or, Lord have Mercy: But, How dearly hath pardon cost them who have obtained it? How long was it ere *David*’s broken bones were set? Happy we, if we have the pardon of sin sealed, though at the very last hour: But, Why do Men think pardon of sin so easie to be obtained? their sins are but *small,* therefore *Venial.* The Devil holds the small end of the Perspective-glass before their eyes. But, *First,* There is no sin small, being against a Deity: Why is he punished with death, that Clips the King’s Coin, or defaceth his Statue, but because it is an abuse offered to the Person of the King. *Secondly,* Little sins, when *multiplied,* become great. A little sum, when *multiplied,* comes to Millions. What is less than a grain of Sand, but when the Sand is multiplied, what heavier? *Thirdly,* Thy sins cost no small price. View thy sins in the Glass of *Christ*’s Sufferings: *Christ* did vail his Glory, lose his Joy, and pour out his Soul an Offering for the least sin. *Fourthly,* Little sins, unrepented of, will damn thee as well as greater. Not onely great Rivers fall into the Sea, but little Brooks: Not onely greater sins carry Men to Hell, but lesser; therefore do not think pardon easie, because sin is small; beware of mistakes.\n\n2\\. The Second Means for Pardon of sin, is, see your selves *guilty.* Come to God as Condemned Men, 1 King. 20.32. *They put Ropes upon their heads, and came to the King of Israel:* Let us come to God in profound Humility: Say not thus, Lord, my heart is good, and my life blameless, God hates this. Lie in the dust, be covered with sackcloth; say as the Centurion, Mat. 8.8 *Lord, I am not worthy that thou shouldest come under my roof:* I deserve not the least smile from Heaven. This is the way for pardon.\n\n3\\. The Third Means for pardon is hearty Confession of sin, Psal. 32.5. *I confessed my sin, and thou forgavest me.* Would we have God cover our sins, we must discover *them,* 1 Joh. 1.9. *If we confess our sins, he is just to forgive them.* One would have thought it *should* have run thus; If we confess our sins, he is *merciful* to forgive them; nay, but he is *just* to forgive them. Why Just? because he hath bound himself by promise to forgive an humble Confessor of sin. *Cum accusat, excusat,* Tertull. When we accuse our selves, God absolves us. We are apt to hide our sins, *Job* 31.33. which is as great a folly as for one to hide his disease from the Physitian: But when we open our sins to God by Confessing, he opens his Mercy to us by Forgiving.\n\n4\\. Means, for pardon, sound *Repentance:* Repentance and Remission are put together, *Luk.* 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of sin, *Zach.* 13.1. But see what goes before, Zac. 12.10. *They shall look upon me whom they have pierced, and shall mourn for him,* Isa. 1.16. *Wash ye, make ye clean*; that is, wash in the waters of Repentance; and then follows a promise of Forgiveness. *Though your sins be as scarlet, they shall be white as snow.* ’Tis easie to turn white into scarlet, but not so easie to turn scarlet into white; yet, upon Repentance, God hath promised to make the scarlet-sinner of a Milk-like whiteness.\n\n*Caut▪* Not that Repentance *merits* pardon; but it *prepares* for it. We set our Seal on the Wax when it melts: God seals his pardons on melting hearts.\n\n5\\. Means, Faith in the blood of *Christ.* It’s *Christ*’s blood washeth away sin, *Rev.* 1.6. but this blood will not wash away sin unless it be *apply’d* by Faith. The Apostle speaks of the *Sprinkling* of the blood of *Christ,* 1 Pet. 1.2. Many are not pardoned, though *Christ*’s blood be shed▪ because it is not sprinkled: Now it is Faith that sprinkles *Christ*’s blood on the Soul, for the Remission of sin. As *Thomas* put his hands into *Christ*’s sides, *Joh.* 20 27. So Faith puts its hand into *Christ*’s wounds, and takes of the blood and sprinkles it upon the Conscience, for the washing away of guilt. Hence in Scripture we are said to obtain pardon through Faith, Act. 13.39. *By him all that believe are justified.* Luk. 7.48. *Thy sins are forgiven.* Whence was this? Vers. 50. *Thy faith hath saved thee.* O let us labour for Faith: *Christ* is a Propitiation or Atonement, to take away sin, But how? through *Faith* in his blood, *Rom* 3.25.\n\n6\\. Means, Pray much for Pardon, Hos. 14.2. *Take away all iniquity,* Luk. 18.13. *The Publican smote upon his breast, saying, God be me merciful to me a sinner:* and the Text saith, *he went away justified.* Many pray for Health, Riches, Children; but *Christ* hath taught us what to pray for chiefly, *remitte nobis debita nostra; Forgive us our sins.* And be *earnest Suitors* for pardon: Consider, what *guilt* of sin is; it *binds one over* to the *Wrath of God:* Better thy House were haunted with Devils, than thy Soul with guilt. He who is in the *bond of iniquity,* must needs be in the *Gall of bitterness,* Acts 8.23. A guilty Soul wears *Cain*’s Mark, which was a Trembling at Heart, and a Shaking in his Flesh. Guilt makes the sinner afraid, lest every Trouble he meets with should Arrest him, and bring him to Judgment. If guilt be so dismal, and breeds such Convulsion fits in the Conscience, How earnest should we be in Prayer, that God would remove this guilt, and so earnest, as to Resolve to take no denial? Plead hard with God for Pardon, as a Man would plead with a Judge for his Life: Fall upon thy Knees, say, Lord, hear one word. Why may God say, *What* canst thou say for thy self that thou shouldst not dye? Lord, I can say but *little,* but I put in my *surety,* Christ shall answer for me, O look upon that blood which speaks better things than the blood of *Abel*; Christ is my Priest, his Blood is my Sacrifice, his Divine Nature is my Altar. As *Rahab* was to shew the Scarlet thread in the Window, and when *Joshua* saw it, he did not destroy her, *Josh.* 2.18.21. *Josh.* 6.22, 23. So shew the Lord the Scarlet thread of Christs Blood, and that is the way to have mercy. But, will God say, *why* should I pardon thee, thou hast no ways obliged me? but, Lord, pardon me because thou hast *promised it*; I urge thy *Covenant*; when a Man is to dye by the Law, he calls for his *Book*; so say, Lord, let me have the benefit of my Book; thy Word saith, if the sinner forsake his evil way, thou wilt pardon abundantly, *Isa.* 55.7. Lord, I have forsaken my sin, let me therefore have mercy, I plead the benefit of the Book. But, for *whose sake* should I pardon, thou canst not deserve it? Lord, for thy own *name sake,* thou hast said thou wilt blot out sin, for thy *own name sake, Isa.* 43.25. ’Twill be no Eclipsing to thy Crown; how will thy mercy shine forth, and all thy other Attributes ride in triumph, if thou shalt pardon me? Thus plead with God in Prayer, and resolve not to give him over till thy pardon be sealed. God cannot deny importunity. He delights in Mercy, as the Mother, saith *Chrysostom,* delights to have her Breast milked: so God delights to Milk out the Breast of Mercy to the sinner, these means being used will procure this great blessedness, the Forgiveness of Sin. Thus I have done with the first part of this fifth Petition, *Forgive us our Sins,* I come next to the second part of the Petition, *as we forgive our Debtors.*\n\n[^1]: 2 Sam. 12.11.\n[^2]: Bern."},{"number":99,"title":"As we forgive our Debtors","part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[],"text":"*Mat.* 6.12. As we forgive our Debtors, or, as we forgive them that trespass against us.\n\nI proceed to the second part of the Petition. *As we forgive them that trespass against us.*\n\n*As we forgive*] This word *As,* is not a note of *Equality,* but *Similitude*; not that we *equal* God in forgiving, but *imitate* him.\n\nThis great Duty of forgiving others, is a crossing the stream, ’tis contrary to flesh and blood. Men forget kindnesses, but remember injuries. But it is an indispensable duty to forgive, we are not bound to *trust* an Enemy, but we are bound to forgive him. We are naturally prone to *revenge.* Revenge (saith *Homer*) is sweet as dropping Honey. The Heathen Philosophers held revenge lawful. *Vlcisci te lacessitus potes. Cicero.* But we learn better things out of the Oracles of Scripture, Mar. 11.25. *when ye stand praying, forgive,* Mat. 5.44. Col. 3.13. *If a Man have a quarrel against any, even as Christ forgave you, so also do ye.*\n\nQuest. 1. *How can we forgive others when it is only God forgives sin?*\n\n*Answ.* In every breach of the second Table, there are two things; an offence against God, and a trespass against Man: so far as it is an offence against God, only he can forgive, but so far as it is a trespass against Man, so we may forgive.\n\nQuest. 2. *When do we forgive others?*\n\n*Answ.* When we strive against all thoughts of revenge, if it be in our power to do our enemies mischief we will not, we wish well to them, grieve at their Calamities, we pray for them, we seek reconciliation with them, we shew our selves ready on all occasions to relieve them, this is Gospel forgiving.\n\n*Object.* 1. *But I have been much injur’d and abused, and to put it up, will be a stain to my reputation.*\n\n*Answ.* 1. To pass by an injury without revenge is no eclipsing ones credit; the Scripture saith, *Prov.* 19.11. *It is the glory of a man to pass over a transgression.* ’Tis more honour to *bury* an injury than *revenge* it; wrathfulness denotes weakness, a noble Heroick Spirit overlooks a petty offence.\n\n2\\. Suppose a Mans Credit should be impaired with those whose censure is not to be valued, yet consider the folly of challenging another to a Duel; ’tis little Wisdom for a Man to redeem his Credit by losing his Life, and to run into Hell to be counted valorous.\n\nObject. 2. *But the wrong he hath done me is great.*\n\n*Answ.* But thy not forgiving him is a greater wrong, he in injuring thee hath offended against a Man, but thou in not forgiving him offendest against God.\n\nObject. 3. *But if I forgive one injury I shall occasion more?*\n\n*Answ.* If the more injuries thou forgivest the more thou meetest with, this will make *thy Grace shine the more*; often forgiving will add more to the weight of his sin, and to the weight of thy glory. If any shall say, I strive to excel in *other Graces,* but as for this of forgiving, I cannot do it, I desire in this to be excused. What dost thou talk of other Graces? the Graces are *inter se connexae,* link’d and chain’d together, where there is one there is *all,* he that cannot Forgive, his Grace is Counterfeit, his Faith is Fancy, his Devotion is Hypocrisie.\n\nQuest. 3. *But suppose another hath wronged me in my Estate, may not I go to Law for my Debt?*\n\n*Answ.* Yes, else what use were there of Law Courts. God hath set judges to decide cases in Law, and to give every *one his right.* It is with going to Law, as it is with going to War, when the just rights of a Nation are Invaded, here is is lawful to go to War. So when a Mans Estate is trespass’d upon by another, he may go to law to recover it. But the Law must be used in the *last place,* when no entreaties or arbitrations will prevail, then the Chancery must decide it. Yet this is *no revenge,* it is not so much to injure another as to right ones self, this may be, yet one may live in Charity.\n\n*USE.* 1. Here is a Bill of inditement against such as study revenge, and cannot put up the least discourtesie. They would have God forgive them, but they will not forgive others, they will Pray, come to Church, give Alms, but as Christ said, Mark 10.21. *Yet lackest thou One Thing,* they lack a forgiving Spirit, they will rather want forgiveness from God, than they will forgive their Brother. How sad is it that for every *slight wrong,* or *disgraceful word,* men should let malice boil in their Hearts. Would there be so many Duels, Arrests, Murders, if Men had the art of forgiving. Revenge is the proper sin of the Devil; he is no Drunkard, or Adulterer, but this old Serpent is full of the Poison of Malice; and what shall we say to them who make *profession* of Religion. yet instead of forgiving pursue others despightfully; it was Prophesied the Wolf should dwell with the Lamb, *Isa.* 11.6. but what shall we say when such as profess to be Lambs become Wolves? These open the mouths of the prophane against Religion, they will say, these are as full of rancour as any. O whither is Love and Mercy fled? if the Son of Man did come should he find *Charity on the Earth*? I fear but a little. Such as cherish Anger and Malice in their Hearts, and will not Forgive, how can they pray, Forgive us as we forgive others? either they must omit this Petition, (as *Chrysostom* saith some did in his Time) or else they pray against themselves.\n\n*Vse.* 2. Let it *persuade* us all as ever we *hope for Salvation,* to pass by petty injuries and discourtesies, and labour to be of forgiving Spirits, *Col.* 3.13. *Forbearing one another, and forgiving one another.*\n\n1\\. Herein we resemble God. He is ready to *forgive,* Psal. 86.5. He befriends His Enemies: He opens his Hands to relieve them who open their Mouths against Him. ’Twas *Adams* Pride to go to resemble God in omnisciency. But here it is lawful to resemble God in Forgiving Enemies. This is a God-like disposition, and what is Godliness but God-likeness?\n\n2\\. To forgive is one of the highest evidences of Grace. When Grace comes into the Heart, it makes a man as *Caleb, of another Spirit,* Numb. 14.24. It makes a great Metamorphosis, it sweetens the Heart, and fills it with Love and Candour. When a Siene is grafted into a Stock, it partakes of the Nature, and Sap of the Tree, and brings forth the same fruit. Take a Crab, graft it into a Pepin, it brings forth the same fruit as the Pepin. So he who was once of a sour crabby disposition, given to revenge, when he is once ingrafted into Christ, he partakes of the Sap of this Heavenly Olive, and bears sweet and generous fruit, he is Full of Love to his Enemies, and *requites Good* for Evil. As the Sun draws up many thick noxious Vapours from the Earth, and returns them in sweet showers: so a gracious Heart returns the unkindnesses of others, with the sweet influences of love and mercifulness, Psal. 35.13. *They rewarded me Evil for Good; but as for me;, when they were sick, my* clothing was Sackcloth: *I humbled my Soul with Fasting.* This is a good Certificate to shew for Heaven.\n\n3\\. The blessed example of our Lord Jesus, He was of a Forgiving Spirit, His Enemies reviled him, but he did pitty them. Their words were more bitter than the Gall and Vinegar they gave him, but Christs words were smoother than Oil. They spat upon him, Peirced him with the Spear and Nails, but he prayed for them, *Father forgive them,* he wept over his Enemies, he shed tears for them that shed his Blood; never such a pattern of amazing kindness. Christ bids us *learn of him,* Mat. 11.29. he doth not bid us learn of him to work Miracles, but he would have us learn of him to forgive our Enemies. If we do not imitate Christs Life, we cannot be saved by his Death.\n\n4\\. The danger of an implacable unforgiving Spirit. It *hinders* the *efficacy* of Ordinances. It is like an obstruction in the Body which keeps it from thriving. A revengeful Spirit poisons our Sacrifice: our prayers are turned into sin; will God receive prayer mingled with this strange Fire? Our coming to the Sacrament is sin. We come not in charity: so that ordinances are turn’d into sin. It were sad if all the Meat one did eat should turn to Poison. Malice poisons the Sacramental Cup, men Eat and Drink their own Damnation, *Judas* came to the Passover in malice, and after the Sop Satan entred, *John* 13.27.\n\n5\\. God hath tyed his Mercy to this condition, if we do not forgive neither will he forgive us, Mat 6.15. *If ye forgive not men their Trespasses, neither will your Heavenly Father forgive your Trespasses.* A man may as well go to Hell for *not forgiving,* as for *not believing.* How can they expect mercy from God whose Bowels are shut up, and are merciless to their trespassing Brethren? Jam. 2.13. *He shall have Judgment without Mercy, that hath shewed no Mercy.* I cannot Forgive said one, tho I go to Hell.\n\n6\\. The examples of the Saints who have been of forgiving Spirit. *Joseph* Forgave his Brethren, tho they put him into a Pit and sold him, Gen. 50.21. *Fear not, I will nourish you, and your little ones. Stephen* pray’d for his Persecutors. *Moses* was of a forgiving Spirit. How many injuries and affronts did he put up▪ The People of *Israel* dealt unkindly with him, they murmur’d against him at the Waters of *Marah,* (the Water was not so bitter as their Spirits,) but he fell to prayer for them▪ *Exod.* 15.24. *He cried unto the Lord, and the Lord shewed him a Tree, which when he had cast into the Waters, they were made sweet.* When they wanted Water they fell a chiding with *Moses, Exod.* 17.3. *Why hast thou brought us out of Egypt to kill us with thirst?* As if they had said, if we dye we will lay our Death to thy charge, here was enough to have made *Moses* call for Fire from Heaven upon them, but he *passeth by* this injury, and to shew he forgave them, he becomes an *intercessor* for them, *ver.* 4. and set the Rock abroach for them, *ver.* 6. The Prophet *Elisha* feasted his Enemies, 2 *Kin.* 6.23. He prepar’d a Table for them who would have prepared his Grave. *Cranmer* was famous for forgiving injuries. When *Luther* had revil’d *Calvin,* saith *Calvin, Etiamsi millies me diabolum vocet,* tho he call me Devil a thousand times, yet I will love and honour him as a pretious Servant of Christ. When one had abus’d and wronged a Christian, asking him, What wonders hath your Master Christ wrought? saith he, He hath wrought this wonder, that tho you have so injured me, yet I can forgive you, and pray for you.\n\n7\\. Forgiving and requiting good for evil, is the best way to conquer and melt the Heart of an Enemy. *Saul* having pursued *David* with Malice, and hunted him as a Partridge upon the Mountains, yet *David* would not do him a mischief when it was in his power. *Davids* kindness melted *Sauls* Heart, 1 Sam. 24.16, 17. *Is this thy voice, my Son David? and Saul lift up his Voice and Wept, and said, Thou art more righteous than I, for thou hast rewarded me good.* This forgiving is *heaping Coals,* which melts the Enemies Heart, *Rom.* 12.20. This is the most noble Victory, to overcome an Enemy without striking a blow, to conquer him with love. *Philip* of *Macedon* when it was told him that one *Nicanor* did openly rail against him, the King instead of putting him to death, sent him a rich *present,* which did so overcome the man, and make his Heart relent, that he went up and down to recant what he had said against the King, and did highly extol the Kings Clemency.\n\n8\\. Forgiving others, is the way to have forgiveness, from God, and is a sign of forgiveness.\n\n1\\. It is the *way to* have forgiveness, Mat. 6.14. *If ye forgive men their trespasses, your Heavenly Father will also forgive you.* But one would think other things should sooner procure forgiveness from God, than our forgiving others. No surely, nothing like this to procure forgiveness, for all other acts of Religion may have *leaven* in them. God forbad Leaven in the Sacrifice, *Exod.* 34.25. One may give Alms▪ yet there may be the leaven of Vain-glory in this. The Pharisees *sounded a Trumpet,* they did not give Alms, but sell them for applause, *Mat.* 6.2. one may give his Body to be burned, yet there may be leaven in this, it may be a false zeal, there may be Leaven in many acts of Religion, which soures the whole lump, but to forgive others that have offended us, this can have no *Leaven* in it, no *Sinister aim,* this is a Duty wholly Spiritual, and is done purely out of love to God▪ hence it is God rather annexeth forgiveness to this, then to the highest and most renown’d works of Charity which are so cried up in the World.\n\n2\\. It is a sign of Gods forgiving us. It is not a cause of Gods forgiving us, but a *sign.* We need not climb up into Heaven to see whether our sins are Forgiven, let us look into our Hearts, and see if we can Forgive others, then we need not doubt but God hath forgiven us. Our loving others is nothing but the reflection of Gods love to us. Oh therefore by all these arguments, let us be persuaded to the forgiving others. Christians how many offences hath God pass’d by in us? Our sins are *innumerable,* and *Heinous*; is God willing to forgive us so many offences, and cannot we forgive a few? no man can do so much wrong to us all our life as we do to God in one day.\n\n*Quest.* But how must we Forgive?\n\n*Answ.* As God *Forgives* us.\n\n1\\. *Cordially,* God doth not only make a show of forgiving, and keeps our sins by him, but doth really forgive; He passeth an act of Oblivion, *Jer.* 31.34. so we must not only say we Forgive, but do it with the Heart, Mat. 18.35. *If ye from your* Hearts forgive not.\n\n2\\. God forgives *Fully*; he forgives *all* our sins. He doth not for fourscore write down fifty, Psalm 103.3. *who Forgiveth all thy iniquities.* Hypocrites pass by some offences but retain others. Would we have God deal so with us? to remit only some trespasses and call us to account for the rest.\n\n3\\. God forgives *often,* we run afresh upon the score, but God *multiplies* pardon, *Isa.* 55.7. *Peter* asks the question, *Mat.* 18.21. *Lord how oft shall my Brother sin against me, and I forgive him? Till seven times? Jesus saith to him, I say not, until seven times, but until seventy times seven. If he say, I Repent, you must say, I Remit.*\n\n*Quest.* But this is one of the highest acts of Religion, Flesh and Blood cannot do it? how shall I attain to it?\n\n*Answ.* 1. Let us consider, how many wrongs and injuries we have done against God; What Volume can hold our Errata? Our sins are more than the Sparks in a Furnace.\n\n2\\. If we would forgive, see Gods hand in all that men do or say against us Did we look higher than Instruments, our Hearts would grow calm, and we would not meditate revenge. *Shimei* reproach’d *David* and Cursed him, *David* look’d higher 2 Sam 16 11. *Let him alone, let him curse, for the Lord hath bidden him.* What made Christ that when he was reviled he reviled not again? He look’d beyond *Judas* and *Pilate,* he saw his Father putting the bitter Cup into his Hand, and as we must *see Gods hand,* in all the affronts and Incivilities we receive from men, so we must believe God will *do us good* by all if we belong to him, 2 Sam. 16.12. *It may be the Lord will requite me good for his cursing this day; quisquis detrahit famae meae addet mercedi meae▪ Aug.* He that injures me shall add to my reward, he that Clips my name to make it weigh lighter, shall make my Crown weigh heavier. Well might *Stephen* pray For his Enemies, Lord lay not this sin to their charge, *Act.* 7.60. he knew they did but encrease his Glory in Heaven, every Stone his Enemies threw at him added a Pearl to his Crown.\n\n3\\. Lay up a *stock of Faith,* Luk. 17.4 *If thy Brother trespass against thee seven times in a day, and seven times in a day, turn again to thee, and say, I Repent, thou shalt forgive him. And the Apostles said to the Lord, Encrease our Faith.* As if they had said, We can never do this without a great deal of Faith; Lord encrease our Faith. Believe God hath pardoned you, and you will pardon others, only Faith can throw dust upon injuries, and bury them in the Grave of forgetfulness.\n\n4\\. Think how thou hast sometimes wronged others, and may it not be just with God▪ that the same measure you mete to others should be measured to you again? hast not thou wronged others, if not in their *Goods,* yet in their *Name*? If thou hast not born false witness against them, yet perhaps thou hast spoken falsly of them; the consideration of this may make Christians bury injuries in silence.\n\n5\\. Get humble Hearts. A proud Man thinks it a disgrace to put up an injury. What causeth so many Duels and Murders as Pride? *Be cloth’d with humility,* 1 Pet. 5.5. He who is low in his own Eyes will not be troubled much, tho others lay him low. He knows there’s a day a coming, when there shall be a Resurrection of Names as well as *Bodies,* and God will avenge him of his Adversaries, *Luk.* 18.7. *And shall not God avenge his own Elect?* the humble Soul leaves all his wrongs to God to requite, who hath said vengeance is mine, *Rom.* 12.19.\n\n*Vse of Comfort.* Such as Forgive, God will forgive them. You have a good argument to plead with God for Forgiveness, lo, I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me, who hast received satisfaction in Christ my surety: so ends the fifth Petition."},{"number":100,"title":"And lead us not into Temptation","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[],"text":"*Mat.* 6.13. And lead us not into Temptation, but deliver us from Evil.\n\nThis Petition consists of two parts.\n\nFirst, *Deprecatory,* Lead us not into Temptation.\n\nSecond, *Petitory,* But deliver us from evil.\n\nFirst, *Nenos inducas in tentationem,* Lead us not into temptation. Doth God lead into Temptation? God tempts no man to sin, Jam. 1.13. *Let no man say when he is Tempted, I am tempted of God,* for *God tempteth not any man.* God doth permit sin, but not promote it. He who is an encourager of holiness cannot be a Patron of sin. God doth not Tempt to that which he hath an antipathy against. what King will tempt his Subjects to break those Laws which he himself hath established?\n\n*Quest.* But is it not said God tempted *Abraham? Gen.* 22.1.\n\n*Answ.* Tempting there was no more than trying. God tryed *Abrahams* Faith, as a Gold-smith tries Gold in the Fire, but there is a great deal of difference between Gods trying his Peoples Grace, and exciting their corruption▪ he tryeth their Grace, but doth not excite their corruptions, mans sin cannot be justly father’d on God. God tempts no man.\n\n*Quest.* What then is the meaning of this, *Lead us not into temptation*?\n\n*Answ.* When we pray, *Lead us not into Temptation,* the meaning is we desire of God, that he would not suffer us to be overcome by temptation; that we may not be given up to the power of a Temptation, which is when we are trapann’d into sin.\n\n*Quest.* 2. Whence do temptations come?\n\n*Answ.* 1. *Ab intra,* from *our selves,* the Heart is *Fomes peccati,* the breeder of all evil; our own Hearts are the greatest *Tempters; quisque sibi Satan est, Jam.* 1.14. *Every man is tempted when he is drawn away of his own lust,* the Heart is a perfect decoy.\n\n2\\. Temptations come *ab extrà,* from *Satan* he is call’d 〈 in non-Latin alphabet 〉 the *Tempter. Mat.* 4.3. he lies in Ambush to do us mischief, *stat in procinctu Diabolus,* the Devil lays a Train of Temptation, to blow up the Fort of our Grace. The Devil is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, the World is his *Diocess* where he visits, we are sure to find Satan whatever we are doing, reading, praying, meditating; we find him *within,* how he came there we know not; we are sure of his company, uncertain how we came by it. A Saints whole Life (saith *Austin*) is a Temptation; *Elias* who could shut Heaven by Prayer, could not shut his Heart from a Temptation. This is a great molestation to a Child of God; as it is a trouble to a Virgin to have her Chastity daily assaulted: the more one is tempted to evil, the more he is hindred from good; we are in great *danger* of Satan, the *Prince of the Air,* and we had need often pray, leads us not into Temptation, that we may see in what danger we are of Satans Temptations.\n\nConsider 1. His *Malice* in tempting.\n\nThis Hellish Serpent is swell’d with the Poison of malice. Satan envies mans happiness. To see a clod of Dust so near to God, and himself (once a glorious Angel) cast out of the Heavenly Paradise, this makes him pursue mankind with inveterate hatred, *Rev.* 12.12. The Devil is come down to you having great wrath: If there be any thing this Infernal Spirit of Hell can delight in, it is to ruine Souls, and bring them into the same condemnation with himself, this malice of Satan in tempting must needs be great, if we consider three things.\n\n1\\. That when Satan is so full of *Torment,* yet, that at such a time he should tempt; one would think Satan should scarce have a thought free from thinking of his own misery; yet such is his rage and malice, that when God is punishing him he is tempting.\n\n2\\. Satan’s Malice is great, that he will tempt where he knows he cannot prevail. He will put forth his sting tho he cannot hurt; he tempted Christ, *Mat.* 4.3. *If thou be the Son of God.* He knew well enough Christ was God as well as Man, yet he would tempt him. Such was his malice against Christ, that he would put an Affront upon Christ, tho’ he knew he could not conquer him. He tempts the Elect to Blasphemy, he knows he cannot prevail against the Eelect; yet such is his Malice, that tho’ he cannot storm the Garrison of their Hearts, yet he will plant his Pieces of Ordnance against them.\n\n3\\. Satan’s Malice is great, that tho’ he knows his tempting men to sin will encrease his own Torment in Hell, yet he will not leave off tempting; every Temptation makes his Chain heavier, and his fire hotter, yet he will tempt. Therefore Satan being such a malicious revengeful Spirit, had not we need pray that God would not suffer him to prevail by his Temptations? *Lead us not into Temptation.*\n\n2\\. Consider Satan’s *Diligence* in tempting, 1 *Pet* 5.8. 〈 in non-Latin alphabet 〉, *He walketh about.* He neglects no time, he who would have us *Idle,* yet himself is always busied. This Lyon is ever hunting after his Prey, he compasseth Sea and Land to make a Proselyte; he walks *about,* he walks not as a *Pilgrim,* but a *Spy,* he watcheth where he may throw in the Fire-ball of a Temptation. He is a *restless Spirit,* if we repulse him, yet he will not defist, but come again with a Temptation. Like *Marcellus,* a *Roman* Captain *Hannibal* speaks of; whether he was conquer’d or did conquer, he was never quiet. More particularly, Satan’s Diligence in tempting is seen in this.\n\n1\\. If he gets the *least Advantage* by Temptation, he *pursues* it to the utmost. If his Motion to sin begins to take, he follows it close, and presseth to the *Act* of sin. When he tempted *Judas* to betray Christ, and found that *Judas* was inclinable, and began to bite at the Bait of thirty Pieces of silver; he hurries him on, and never leaves him till he had Betrayed his Lord and Master. When he had tempted *Spira* to Renounce his Religion, and saw *Spira* began to yield, he follows his Temptation close, and never left till he had made him go to the Legate at *Venice,* and there Abjure his Faith in Christ.\n\n2\\. *Again* ▪ Satan’s Diligence in tempting is seen in this, The *Variety* of Temptations he useth. He doth not confine himself to one sort of Temptation, he hath more Plots than one; if he finds one Temptation doth not prevail he will have another; if he cannot tempt to Lust, he will tempt to Pride. If a Temptation to Covetousness doth not prevail, he will tempt to Profuseness▪ If he cannot fright men into Despair, he will see if he can draw them to Presumption. If he cannot make▪ them Profane, he will see if he can make them Formalists. If he cannot make them Vitious, he will tempt them to be *Erroneous.* He will tempt them to leave off Ordinances, he will pretend *Revelations.* Error damns as well as Vice, the one pistols, the other poisons; thus Satan’s Diligence in tempting is Great, he will turn every Stone, he hath several Tools to work with; if one temptation will not do, he will make use of another. Had not we need then pray, *Lead us not into Temptation?*\n\n3\\. Consider Satan’s *Power* in tempting. He is called the Prince of the World, *John* 12 31. and 〈 in non-Latin alphabet 〉, the *strong* Man, *Luke* 11.21. and the *Great Red Dragon* who with his Tail cast down the third part of the Stars, *Rev.* 12.4. He is full of Power, being an *Angel*; tho Satan hath lost his Holiness, yet not his Strength. The Devils Power in tempting is seen several ways. 1. He as a *Spirit* having an intellectual Being, can convey himself into the Fancy, and poison it with bad Thoughts. As the Holy Ghost doth cast in good Motions, so the Devil doth bad. He put it into *Judas* Heart *to betray Christ, John* 13, 2.—2. Satan tho’ he cannot compel the Will, yet he can *present* pleasing Objects to the Sences ▪ which have a great Force in them. He set a *Wedg of Gold* before *Achan,* and so enticed him with that Golden Bait. 3. The Devil can excite and stir up the *Corruption within,* and work some *Inclinableness* in the Heart to embrace the Temptation. Thus he stirr’d up Corruption in *David’s* Heart, and provok’d him to number the People, 1 *Chron.* 21.1. Satan can blow the spark of Lust into a Flame.\n\n4\\. Herein lies much of his Power, that he being a *Spirit,* can so strangely convey his Temptations into our Minds, that we cannot easily discern whether they come from Satan or from *our selves.* Whether they are his Suggestions, or the natural Births of our own Hearts. A Bird may hatch the Egg of another Bird, thinking it is her own. Often we hatch the Devils Motions, thinking they come from our own Hearts. When *Peter* disswaded Christ from Suffering, sure *Peter* thought it came from the good Affection which he did bear to his Master, *Matt.* 16.22. little did *Peter* think Satan had an hand in it. Now if the Devil hath such a Power to instil his Temptations that we hardly know whether they be *His* or *Ours,* we are in a great deal of danger; and had need pray, not to be led into Temptation. Here I know some are desirous to move the Question.\n\n*Quest.* How shall we perceive when a Motion comes from our *Own* Hearts, and when from Satan?\n\n*Resp.* It is hard (as *Bernard* saith) to distinguish, *Inter morsum Serpentis & morbum Mentis,* between those Suggestions which come from Satan, and which breed out of our own Hearts. But I conceive there is this three-fold difference.\n\n1\\. Such Motions to Evil as come from our own Hearts, spring up more *leasurely* and by degrees. A sin is long concocted in the Thoughts ere consent be given. But usually we may know a Motion comes from Satan by its *Suddenness.* Therefore Temptation is compared to a Dart, *Eph.* 6.16. because it is shot suddenly. *David’s* Numbring the people was a Motion which the Devil did inject suddenly.\n\n2\\. The Motions to Evil which come from our own Hearts are not so *Terrible.* Few are frighted at the sight of their own Children. But Motions coming from Satan are more ghastly and frightful, as Motions to Blasphemy and self-Murder. Hence it is Temptations are compared to *fiery Darts, Ephes.* 6. For their Terribleness, because they do as flashes of fire startle and affright the Soul.\n\n3\\. When Evil Thoughts are thrown into our Mind, which we loath, and have Reluctancy against, when we strive against them and fly from them, as *Moses* did from the Serpent; this shews, they are not the Natural Birth of our own Heart, but the *Hand of Joab is* in this. Satan hath injected these impure Motions.\n\n4\\. Satan’s Power in tempting, appears by the long Experience he hath gotten in the *Art.* He hath been a Tempter well nigh as long as he hath been an Angel. Who are fitter for Action than Men of Experience? Who is fitter to steer a Ship, than an old Experienced Pilot? Satan hath gained much Experience by his being so long vers’d in the Trade of Tempting. He having such Experience knows what are the Temptations which have foiled others, and are most likely to prevail: The Fowler lays those snares which have caught other Birds. Satan having such Power in tempting, we are in danger, and had need pray, *Lead us not into Temptation.*\n\n5\\. Consider Satans’s *Subtilty* in tempting. The Greek word to *Tempt,* 〈 in non-Latin alphabet 〉 ▪ signifies to *Deceive.* Satan in tempting useth many subtil Policies to deceive, we read of the *Depths* of Satan, *Rev.* 2.24. and his 〈 in non-Latin alphabet 〉, his *Devices* or Stratagems, 2 *Cor.* 2.11. we read of his *Snares* and his *Darts,* his Snares are worse than his Darts: He is call’d a Lion for his Cruelty, and an old Serpent for his Subtilty, he hath several sorts of subtilty in tempting.\n\n1\\. *Subtilty.* The Devil observes the *Natural* Temper and Constitution, *Omnium discutit mores*—the Devil doth not know the Hearts of men, but he may feel their Pulse, know their Temper, and so accordingly can apply himself. As the Husbandman knows what seed is proper to sow in such a soil; so Satan finding out the Temper, knows what temptation is proper to sow in such an heart. That way the Tide of a mans Constitution runs, that way the wind of Temptation blows. Satan tempts the Ambitious Man with a Crown, the Sanguine Man 〈◊〉 Beauty, the Covetous Man with a Wedge of Gold. He provides *Savory* Meat such as the sinner loves.\n\n2\\. *Subtilty.* Satan chooseth the *fittest Season* to tempt in. As a cunning Angler casts in his Angle when the fish will bite best. The Devil can hit the very joynt of Time, when a Temptation is likest to prevail; there are several seasons he tempts in.\n\n1\\. In our first Initiation and Entrance into Religion, when we have newly given up our names to Christ. Satan will never disturb his *Vassals,* but when we have broke his Prison in Conversion, now he pursues us with violent Temptations. *Solet inter primordia Conversionis acrius insurgere. Bern.* When *Israel* were got a little out of *Egypt,* then *Pharaoh* pursues them. *Herod* assoon as Christ was born sent to destroy him. So when the Child of Grace is newly born, the Devil labours to strangle it with Temptation. When the first Buddings and Blossoms of Grace begin to appear, the Devil would nip these tender Buds with the sharp blasts of his Temptations. Indeed at first Conversion, Grace is so weak, and Temptation so strong, that one would wonder how the young Convert scapes with his Life; Satan hath a spight at the *New Creature.*\n\n2\\. *Season.* The Devil tempts when he finds us *idle* and *unimploy’d.* We do not sow seed in fallow Ground; but Satan sows most of his seed in a person that lies fallow; when the Fowler sees a Bird sit still and pearch upon the Tree, now he shoots it. So when Satan observes us to sit still, now he shoots his fiery Darts of Temptation at us, *Mat.* 13.25 *While men slept the Enemy sowed Tares.* So while men sleep in Sloath Satan sows his Tares. When *David* was walking on the Leads, and unimploy’d, now the Devil set a tempting Object before him, and it prevail’d, 2 *Sam.* 11.3.\n\n3\\. *Season.* When a Person is reduced to outward wants and straits, now is the Devils tempting time. When Christ had fasted fourty days and was hungry, then the Devil comes and tempts him with *the Glory of the World, Mat.* 4.8. When Provisions grow short, now Satan sets in with a Temptation. What, wilt thou starve rather than steal? Reach forth thy hand, pluck the forbidden Fruit. How oft doth this Temptation prevail? How many do we see who instead of living by Faith, live by their shifts, and will steal the Venison tho’ they lose the Blessing.\n\n*Season* 4. Satan tempts *after* an Ordinance. When we have been at hearing of the Word, or Prayer, or Sacrament; now Satan casts in the Angle of a Temptation. When Christ had been Fasting and Praying, then came the Tempter, *Mat.* 4.3.\n\n*Quest.* Why doth Satan choose this time to tempt in after an Ordinance? One would think this were the most *disadvantagious* time, for now the Soul is rais’d up to an heavenly Frame?\n\n*Answ.* 1. *Malice* puts Satan upon it. The Ordinances that cause *Fervour* in a Saint, cause *Fury* in Satan. He knows in every Duty we have a design against him. In every Prayer we put up a Suit in Heaven against him. In the Lord’s Supper we take the Sacrament upon it, to fight under Christ’s Banner against the Devil; therefore now Satan is more enraged, he now lays his Snares, and shoots his Darts against us.\n\n2\\. Satan tempts after an Ordinance, because he thinks he shall now find us most *secure.* After we have been at the Solemn Worship of God we are apt to grow remiss, and leave off former Strictness: Like a Soldier, that after the Battle leaves off his Armour: Now Satan watcheth his time, he doth as *David* did the *Amalekites*; after they had taken the Spoil and were secure, they did eat and drink, and dance; now *David* fell upon them and did smite them, 1 *Sam.* 30.17. So when we grow remiss after an Ordinance, and perhaps too much indulge our selves in carnal Delights; now Satan falls upon us by a Temptation, and oft foils us. As after a full Meal, men are apt to grow drowsie: So after we have had a full meal at an Ordinance, we are apt to slumber and grow secure; and now Satan shoots his Arrow of Temptation and hits us between the joynts of our Armour.\n\n*Season* 5. Satan tempts after some *Discoveries* of God’s Love. Satan like a Pyrat, sets on a ship that is richly laden: So when a Soul hath been laden with spiritual Comforts; now the Devil will be shooting at him to rob him of all. The Devil envies to see a Soul feasted with spiritual Joy. *Josephs* party-colour’d Coat made his Brethren envy him, and plot against him. After *David* had the good news of the Pardon of his sin, (which must needs fill him with Consolation) Satan presently tempted him to a new sin in numbring the people; and so all his Comfort leak’d out and was spilt.\n\n*Season* 6. Satan tempts when he sees us *weakest.* He breaks over the Hedge where it is *lowest.* As the Sons of *Jacob* came upon the *Shechemites* when they were *sore,* and could make no Resistance, *Gen.* 34.25. At two times Satan comes upon us in our weakness.\n\n1\\. When we are *alone.* So he came to *Eve* when her Husband was away, and the less able to resist his Temptation. Satan hath this Policy, he gives his Poison privately, when no body is by; others might discover his Treachery. Satan is like a cunning Suitor, that wooes the Daughter when the Parents are from home. So when one is *alone,* and none near; now the Devil comes a wooing with a Temptation, and hopes to have the Match struck up.\n\n2\\. When the hour of *Death* approaches. As the poor sheep when it is sick and weak and can hardly help it self, now the Crows lie pecking at it. So when a Saint is weak on his Death-bed; now the Devil lies pecking at him with a Temptation, he reserves his most furious Assaults till the last. The people of *Israel* were never so fiercely assaulted, as when they were going to take Possession of the promised Land; then all the Kings of *Canaan* combin’d their Forces against them: So when the Saints are leaving the World, and going to set their foot into the Heavenly *Canaan*; now Satan sets upon them by Temptation, he tells them they are Hypocrites, all their Evidences are Counterfeit. Thus like a Coward he strikes the Saints when they are down. When Death is striking at the Body, he is striking at the Soul▪ This is his second Subtilty, Satan chooseth the fittest season when to throw in a Temptation.\n\n*Subtilty* 3. A third subtil Policy of Satan in tempting is, He baits his Hook with *Religion,* the Devil can hang out Christ’s Colours, and tempt to sin under pretences of Piety. Now he is the *White Devil,* and transforms himself into an Angel of Light. *Celsus* wrote a Book full of *Errour,* and he Intitled it; *Liber Veritatis, The Book of Truth.* So Satan can write the Title of Religion upon his worst Temptations. He comes to Christ with Scripture in his Mouth, *It is written, &c.* So he comes to many and tempts them to sin under the pretence of Religion; he tempts to Evil that *Good may come* of it. He tempts men to such unwarrantable Actions, that they may be put into a Capacity of honouring God the more. He tempts them to accept of Preferment against Conscience, that hereby they may be in a condition of doing more good; He put *Herod* upon killing *John Baptist,* that hereby he might be kept from the Violation of his Oath. He tempts many to Oppression and Extortion, telling them they are bound to provide for their Families. He tempts many to make away with themselves, that they may live no longer to sin against God; thus he wraps his poisonous Pills in sugar. Who would suspect him when he comes as a *Divine,* and quotes Scripture?\n\n4\\. *Subtilty* of Satan is to tempt to sin *Gradually.* The *old Serpent* winds himself in *by degrees.* He tempts first to *lesser sins,* that so he may bring on *greater.* A small Offence may occasion a great Crime; as a little prick of an Artery may occasion a mortal Gangrene. Satan first tempted *David* to an impure glance of the Eye, to look on *Bathsheba,* and that unclean look occasion’d Adultery and Murder. First the Devil tempts to go into the Company of the wicked, then to twist into a Cord of Friendship, and so by degrees to be brought into the same Condemnation with them; This is a great Subtilty of Satan to tempt to lesser sins first; for these harden the Heart, and fit men for the committing of more horrid tremendous. Sins.\n\n5\\. *Subtilty.* Satans Policy is to hand over Temptations to us by those whom we least suspect.\n\n1\\. By *near* Friends; he tempts us by them who are near in Blood. He tempted *Job* by a *Proxy,* he handed over a Temptation to him by his Wife, *Job* 2.9. *Dost thou still retain thy Integrity?* As if he had said, *Job* thou seest how for all thy Religion God deals with thee. His hand is gone out sore against thee, what and still pray, and weep? Cast off all religion, turn Atheist? *Curse God and die.* Thus Satan made use of *Job’s* Wife to do his work: the woman was made of the Rib, and Satan made a Bow of this Rib, out of which he shot the Arrow of his Tentation. *Per costam petit Cor,* the Devil oft stands behind the *Curtain,* he will not be seen in the Business; but puts others to do his work. As a man makes use of a Sergeant to arrest another: so Satan makes use of a *Proxy* to tempt; as he did creep into the Serpent, so he can creep into a near Relation.\n\n2\\. He tempts sometimes by religious Friends. The Devil keeps still out of sight, that his *Cloven Foot* may not be seen. Who would have thought to have found the Devil in *Peter?* When he disswaded Christ from suffering. Master, *spare thy self.* Christ spied Satan in the Temptation. *Get thee behind me, Satan.* When our religious Friends would disswade us from doing our Duty, Satan is a lying spirit in their Mouths; and would by them entice us to Evil.\n\n6\\. *Subtilty,* Satan tempts some Persons *more* than others: some are like wet Tinder, who will not so soon take the fire of Temptation as others. Satan tempts most where he thinks his Policy’s will more easily prevail; some are fitter to receive the impression of Temptations: as soft Wax is fitter to take the stamp of the Seal. The Apostle speaks of *Vessels filled* for Destruction, *Rom.* 9.22. so there are Vessels *fitted* for Temptation. Some like the spunge suck in Satan’s Temptations. There are five sorts of persons that Satan doth most sit brooding upon by his Temptations.\n\n1\\. *Ignorant Persons.* The Devil can lead them into any snare; you may lead a blind man any whither. God made a Law that the *Jews* should not put a stumbling block in the way of the blind, *Levit.* 19.14. Satan knows it is easie to put a Temptation in the way of the blind▪ at which they shall stumble into Hell. When the *Syrians* were smitten with Blindness, the Prophet *Elisha* could lead them whither he would into the Enemies Country, 2 *Kin.* 6.20. The bird that is blind is soon shot by the Fowler. Satan the God of this World blinds men and then shoots them. An ignorant man cannot *see* the Devils snares; Satan tells him such a thing is no sin, or but a little one, and he will do well enough. ’Tis but repent.\n\n2\\. Satan tempts *Vnbelievers.* He who with *Diagoras* doubts of a Deity, or with the *Photinians* denies Hell; what sin will not this man be drawn to. He is like mettal that Satan can cast into any Mould; he can dye him of any colour. An Unbeliever will stick at no sin, Luxury, Perjury, Injustice. *Paul* was afraid of none so much as them that did not believe, *Rom.* 15.31. *That I may be delivered from them that do not believe in* Judea.\n\n3\\. Satan tempts *proud* Persons; these he hath more power of: none is in greater danger of falling by a Temptation, than he who stands high in his own Conceit. When *David’s* Heart was lifted up in pride, then the Devil stirr’d himself up to *Number* the people, 2 *Sam.* 24.2. *Celsae graviore casu decidunt Turres, feriuntque summos fulmina montes, Hor.* Satan made use of *Hamans* pride to be his shame.\n\n4\\. *Melancholy Persons.* Melancholy is *atra bilis, a black Humour* seated chiefly in the Brain. Melancholy clothes the Mind in *Sable,* it doth disturb Reason▪ Satan works much upon this Humour. There are three things in Melancholy which give the Devil great Advantage. 1. It *unfits* for Duty, it pulls off the Chariot-Wheels, it dispirits a man. Lute-strings when they are *wet* will not sound. When the spirit is sad and melancholy, a Christian is out of tune for spiritual Actions. 2. Melancholy *sides* often with Satan against God; the Devil tells such a person, God doth not love him, there is no Mercy for him; and the Melancholy Soul is apt to think so too, and sets his hand to the Devils Lies. 3. Melancholy breeds *Discontent*; and Discontent is a cause of many sins; Unthankfulness▪ Impatience, and oft it ends in self-murder. Judge then what an Advantage Satan hath against a melancholy Person, and how easily he may prevail with his Temptations. A melancholy person tempts the Devil to tempt him. 4. Idle *Persons*; He who is idle, the Devil will find him work to do. *Jerom* gives his Friend this Counsel to be ever well employ’d, that when the Tempter came he might find him working in the Vineyard. If the Hands be not *working,* the Head will be plotting sin, *Micah* 2.1.\n\n7\\. *Subtilty.* Of Satan is to give some little Respite, and seem to leave off tempting a while that he may come on after with more Advantage. As *Israel* made as if they were beaten before the Men of *Ai,* and fled; but it was a Policy to draw them out of their fenced Cities, and ensnare them by an Ambush, *Josh.* 8.15. The Devil sometimes raiseth the Siege, and feigns a flight that he may the better obtain the Victory. He goes away for a time, that he may return when he sees a better season, *Luke* 11.24. *When the unclean Spirit is gone out of a man, he walks in dry places, seeking rest and finding none, he saith, I will return to my House whence I came out.* Satan by feigning a flight, and leaving off tempting a while, causeth *Security* in persons, and they think they are safe, and are become Victors, when on a sudden Satan falls on and wounds them. As one that is going to leap runs back a little, that he may take the greater Jump. Satan seems to retire and run back a little, that he may come on again with a Temptation more furiously and successfully. Therefore we need always to *watch* and have on our spiritual *Armour.*\n\n8\\. *Subtilty* Of the old Serpent is either to take men off from the use of means, or to make them miscarry in the use of means.\n\n*First,* He labours to *take men off from Duty,* from praying and hearing; his design is to *Discourage* them, and to do that he hath two Artifices.\n\n1\\. He discourageth them from Duty, by suggesting to them their *Vnworthiness,* they are not worthy to approach to God, or have any signals of his Love and Favour. They are *sinful,* and God is Holy, how dare they presume to bring their impure Offering to God? This is a Temptation indeed; that we should see our selves unworthy is good, and argues Humility; but to think we should not approach to God because of unworthiness, is a conclusion of the Devils making. God saith, *Come,* tho’ unworthy. By this Tentation the Devil takes off many from coming to the Lords Table. O (saith he) this is a solemn Ordinance, and requires much Holiness; how darest thou so unworthily come, lest thou eatest and drinkest unworthily? Thus as *Saul* kept the people from eating Hony, so the Devil by this Temptation scares many from this Ordinance, which is sweeter than hony and the hony-comb.\n\n*Secondly,* Satan endeavours to discourage from Duty by *objecting want of Success.* When men have waited upon God in the use of Ordinances▪ and yet find not that Comfort they desire; now Satan disheartens them and, 〈◊〉 them upon resolves of declining all Religion; they begin to say as that wicked King, 2 *Kings* 6.33. *Why should I wait on the Lord any longer?* When *Saul* saw God answered him not by Dreams and Visions, Satan tempted him to leave God’s Worship, and seek to the Witch of *Endor,* 1 *Sam.* 28.6. No answer of Prayer comes, therefore saith Satan leave off praying; who will sow seed, where no Crop comes up? Thus the Devil would by his subtil Logick dispute a poor Soul out of Duty. But if he sees he cannot prevail this way to take men off from the use of means, then he labours,\n\n2\\. To make them miscarry *in the use of means.* By this Artifice he prevails over multitudes of Professors. The Devil stands as he did at *Joshua’s right Hand,* to resist men, *Zach.* 3.1. If he can’t hinder them *from* Duty, he will be sure to hinder them *in* Duty two ways.\n\n*First,* By causing *Distraction* in the Service of God, and this he doth by proposing *Objects of Vanity,* or by whispering in mens Ears that they can scarce mind what they are doing.\n\n*Secondly,* Satan hinders by putting men upon doing Duties in a wrong manner. 1. In a *dead formal* manner, that so they may fail of the success. Satan knows duties done superficially were as good be left undone. That Prayer which doth not pierce the Heart will never pierce Heaven. 2. He puts them upon doing duties for *wrong* ends, *Finis specificat actionem*; He will make them look a-squint and have by-ends in Duty, *Mat.* 6.5. *Be not as the Hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men.* Prayer is good, but to pray to be seen of men, this was a dead fly in the *Box of Oyntment*; the Oyl of vain-glory fed their Lamp, sinister Aims corrupt and fly-blow our Holy Things. Here is Satans Policy, either to prevent Duty or pervert it; either to take men off from the use of means, or make them miscarry in the use of Means.\n\n9\\. *Subtilty,* Satan can colour over sin with the name and pretence of Virtue. *Alcibiades* hung a Curtain curiously Embroidered over a foul Picture full of Satyrs: so Satan can put the Image of vertue over the foul Picture of sin. Satan can cheat men with false Wares, he can make them believe that Presumption is Faith, that intemperate Passion is Zeal; Revenge is Prudence, Covetousness is Frugality and Prodigality, good Hospitality. Come see my *Zeal for the Lord,* saith *Jehu.* Satan perswaded him it was a Fire from Heaven, when it was nothing but the Wild-fire of his own Ambition; ’Twas not Zeal, but State-Policy. This is a subtil Art of Satan to deceive by tempting, and put men off with the dead Child instead of the live Child, to make men believe that is a Grace which is a Sin; as if one should write Balm-water upon a Glass of Poyson. If Satan hath all these subtil Artifices in tempting, are not we in great Danger of this Prince of the Air, and had not we need often pray, *Lord suffer us not to be led into Temptation?* as the Serpent beguil’d *Eve* with his Subtilty, 2 *Cor.* 11.2. Let us not be beguil’d by the Snares and Policies of this hellish *Machiavel.*\n\nSatan is 〈 in non-Latin alphabet 〉, he hath a Dexterity in subtil Contrivances. He doth more hurt as a Fox, than a Lion. His Snares are worse than his Darts, 2 *Cor.* 2.11. *We are not ignorant of his Devices.*\n\n10\\. The next *Subtilty* of Satan is, He labours to ensnare us by *Lawful Things. In licitis perimus omnes*; more are hurt by lawful things than unlawful, as more are kill’d with Wine than Poison; Gross Sins affright, but how many take a surfeit and die in using lawful things inordinately? Recreation is lawful, Eating and Drinking is lawful, but many offend by Excess, and their *Table is* a *Snare.* Relations are lawful, but how oft doth Satan tempt to over-love? how oft is the Wife and Child laid in God’s Room? Excess makes things lawful become sinful.\n\n11\\. *Subtilty* of Satan is to make the Duties of our General and Particular Calling hinder and *justle out* one another. Our General Calling is serving God, our Particular Calling is minding our Employments in the World. ’Tis Wisdom to be regular in both these, when the Particular Calling doth not eat out the time for God’s Service; nor the Service of God hinder Diligence in a Calling. The Devil’s Art is to make Christians defective in one of these two. Some spend all their time in Hearing, Reading, and under a pretence of living by Faith, do not live in a Calling: others Satan takes off from Duties of Religion under a pretence that they must provide for their Families. He makes them so careful for their Bodies, that they quite neglect their Souls. This is the Subtilty of the old *Serpent,* to make men negligent in the Duties either of the first Table or the second.\n\n12\\. *Subtilty* of Satan in Tempting is, to *misrepresent true Holiness,* that he may make others out of love with it. He paints the Face of Religion full of Scars, and with seeming Blemishes, that he may create in the Minds of Men prejudice against it. Satan misrepresents Religion as the most *Melancholy* Thing, and that he who embraceth it, must banish all Joy out of his Diocess. Tho’ the Apostle saith, *Joy in Believeng, Rom.* 15.13. Satan suggests that Religion exposeth men to *Danger,* he shews them the Cross, but hides the Crown from them. He labours to put all the *Disgrace* he can upon Holiness, that he may tempt men to the Renouncing of it. Satan abuseth the Good Christian and gives him a *wrong Name.* The truly Zealous Man Satan calls hot-headed and factious. The patient man that bears Injuries without Revenge, Satan represents him as a Coward. The humble man is low-spirited, the heavenly-man, Satan calls fool, he lets go things that are seen, for things that are not seen. Thus the Devil mis-represents Religion to the World. As *John Husse* that Holy Man was painted with Red Devils: So Satan paints Holiness with as deform’d, mishapen a Face as he can, that he may by this Temptation draw men off from solid Piety; and make them rather scorn than embrace it. The *hand of Joab* is in this. Satan is tempting persons to Atheism, to cast off all Religion.\n\n13\\. *Subtilty* of Satan in tempting is, to draw men off from the Love of the Truth to embrace *Errour,* 2 *Thes.* 2.11. *That they should believe a Lie.* Satan is call’d in Scripture not only an *Unclean* Spirit, but a *Lying* Spirit. As an *Vnclean* Spirit, so he labours to defile the Soul with Lust, and as a *Lying* Spirit, so he labours to corrupt the Mind with Errour. And indeed this is dangerous, because many Errours do look so like the Truth, as Alchimy represents true Gold; Satan thus beguiles Souls. Tho’ the Scripture blames Hereticks for being the Promoters of Errour; Yet it chargeth Satan with being the chief Contriver of it. They spread the Errour, but the Devil is a lying Spirit in their Mouths. This is Satan’s great Temptation, he makes men believe such are *glorious* Truths which are dangerous *Impostures,* thus he transforms himself *into an Angel of Light.* What is the meaning of Satans *sowing Tares* in the Parable, *Mat.* 13.25. but Satan sowing Errour instead of Truth. How quickly had the Devil broach’d false Doctrine in the Apostles times. That it was necessary to be Circumcised, *Acts* 15.1. that Angel-Worship was lawful, and that Christ was not yet come in the Flesh, 1 *Joh.* 4.3. Now the Devil tempts by drawing Men to Errour, because he knows how deadly this snare is; and the great Mischief Errour will do where it comes. 1. Errour is of a spreading Nature, it is compar’d to *Leaven,* because it sowres, *Mat.* 16.11. and to a *Gangrene,* because it spreads, 2 *Tim.* 2.17. 1. One Errour spreads *into more,* like a Circle in the water that multiplies into more Circles. One Errour seldom goes alone. 2. Errour spreads from *one person to another,* it is like the Plague which infects all round about. Satan by infecting one person with Errour, infects more. The Errour of *Pelagius* did spread on a sudden into *Palestine, Africa, Italy*; the *Arrian* Errour was at first but a single spark, but at last it set almost all the World on fire. 2. The Devil lays this snare of Errour, because Errour brings Divisions into the Church, and Divisions bring an *Opprobrium* and Scandal upon the ways of God. The Devil danceth at Discord; Division destroys Peace, which was Christ’s Legacy, and Love, which is the Bond of Perfection. Not only Christ’s *Coat* hath been Rent, but his Body, by the divisions which Errour hath caused; in Churches or Families where Errour creeps in, what Animosities and Fractions doth it make? it sets the Father against the Son, and the Son against the Father. What Slaughters and Bloodshed have been occasion’d by Errors broach’d in the Church? 3. The Devils Policy in raising Errors is to hinder *Reformation*; the Devil was never a friend to Reformation. In the Primitive Times after the Apostles days, the Serpent cast out of his Mouth Water as a flood after the Woman, *Rev.* 12.15. which was a deluge of Heresies, that so he might hinder the Progress of the Gospel. 4. Satan tempts to Error, because Error devours Godliness. The *Gnosticks,* as *Epiphanius* observes, were not only corrupted in their *Judgments,* but in their *Morals*; they were loose in their Lives, *Jude* 4. *Ungodly men turning the Grace of our God into Lasciviousness.* The Familists afterwards turn’d Ranters, and gave themselves over to Vices and Immoralities, and this they did boasting of the *Spirit* and *Perfection.* 5. The Devils design in seducing by Error is, he knows Error is pernicious to Souls; Error damns as well as Vice. Poison kills as well as Pistol, 2 *Pet.* 2.1. *They shall privily bring in damnable Heresies.* Now if Satan be thus subtil in laying snares of Error to deceive, had not we need pray that God would not suffer us to be led into *Temptation*; that he would make us wise to keep out of the snare of Error, or if we have fallen into it, that he would give us to recover out of the snare by Repentance?\n\n14\\. Another *Subtilty* of Satan is, to bewitch and ensnare men by setting *Pleasing Baits* before them; the Riches, Pleasures, Honours of the World, *Mat.* 4.9. *All this will I will give thee*; how many doth Satan tempt with this *Golden Apple*? Pride, Idleness, Luxury are the three Worms which breed of Plenty, 1 *Tim.* 6.9. *They that will be rich fall into Temptation and a Snare.* Satan kills with these silver Darts; how many surfeit on Luscious Delights? The Pleasures of the World are the great Engine by which Satan batters down mens Souls. His Policy is to tickle them to death, to damn them with Delights. The Flesh would fain be pleased, and Satan prevails by this Temptation. He drowns them in the sweet Waters of Pleasure; such as have abundance of the World walk in the midst of Golden Snares. We had need watch our Hearts in Prosperity, and pray not to *be led into Temptation.* We have as much need to be careful that we are not endanger’d by Prosperity, as a man hath to be careful at a Feast, where there are some poison’d Dishes of Meat.\n\n15\\. *Subtilty* of Satan in tempting is to plead *Necessity.* Satans Policy in tempting men under a Plea of Necessity is this, he knows that Necessity may in some Cases seem to palliate and excuse a sin. It may seem to make a lesser Evil good to avoid a Greater. As *Lot* offered to expose his Daughters to the *Sodomites,* and was willing that they should defile them, that he might preserve the Angel-strangers that were come into his House, *Gen.* 19.8. Doubtless Satan had an Hand in this Temptation, and made *Lot* believe that the necessity of this Action would excuse the sin. The Tradesman pleads a necessity of unlawful Gain, else he cannot live. Another pleads a Necessity of Revenge, else his Credit will be impaired; thus Satan tempts men to sin by telling them of the Necessity. Nay, the Devil will quote Scripture for it, that in some Cases extraordinary, there may be a Necessity of doing that which is not justifiable. Did not *David* in case of Necessity *eat the Shew-bread, which was not lawful for him, but only the Priests? Mat.* 12.4. nor do we read he was blam’d; then will Satan say, Why may not you in Cases Extraordinary trespass a little, and take the forbidden Fruit: O beware of this Temptation, see Satans Cloven Foot in it: Nothing can warrant a thing in its own nature *sinful.* Necessity will not justifie Impiety.\n\n16\\. *Subtilty* of Satan in tempting is, to draw men to *Presumption. Presumption is a Confidence without Ground:* it is made up of two Ingredients, *Audacity* and *Security*; this Temptation is common. There is a two-fold Presumption▪ 1. Satan tempts men to presume of their *own Hearts,* that they are better than they are; they presume they have Grace when they have none. They will not take Gold on trust, but they will take Grace upon trust; the foolish Virgins presumed that they had Oyl in their Vessels when they had none. Here that Rule of *Epicharmus* is good, 〈 in non-Latin alphabet 〉, distrust a fallacious Heart. 2. Satan tempts men to presume of God’s Mercy: tho’ they are not so good as they should be, yet God is merciful. They look upon God’s Mercy with the broad Spectacles of *Presumption.* Satan sooths Men up in their sins; he Preacheth to them *all Hope, no Fear*; and so deludes them with these Golden Dreams: *Quam multi cum vana spe descendunt ad inferos.* Aug. Presumption is Satan’s draw-net, by which he drags Millions to Hell. Satan, by this Temptation, oft draws the Godly to sin; they presume upon their Priviledges, or Graces, and so venture on occasions of sin. *Jehoshaphat* twisted into a League of Amity with K. *Ahab,* presuming, his Grace would be Antidote strong enough against the infection, 2 *Chron.* 18.3. Satan tempted *Peter* to presume upon his own strength, and when it came to a trial, he was foiled, and came off with shame. We had therefore need Pray, That we may not be led into this Temptation; and with *David, Keep back thy servant from presumptuous sins,* Psal. 19.13.\n\n17\\. *Subtilty* of Satan in tempting, is, to carry on his designs against us, under the highest pretences of *Friendship.* He thus puts Silver upon his bait, and dips his poison’d Pills in Sugar. Satan doth as some Courtiers, make the greatest pretences of Love where they have the most deadly hatred. *Joab*’s Sword was usher’d in with a Kiss; *He kist Abner, and then smote him under the fifth rib.* Satan puts off his Lions skin, and comes in sheeps clothing; he pretends kindness and friendship: He would consult what might be for our good. Thus Satan came to *Christ, Command that these stones be made bread*, Mat. 4. As if he had said to *Christ,* I see thou art hungry, and here is no Table spread for thee in the Wilderness; I therefore pittying thy condition, wish thee to get something to eat; Turn stones to bread, that thy hunger may be satisfied: but *Christ* spied the Temptation, and with the Sword of the Spirit wounded the Old Serpent. Thus Satan came to *Eve,* and tempted her under the notion of a Friend; Eat, saith he, of the forbidden Fruit, for the Lord knows, *that in the day ye eat thereof ye shall be as Gods.* As if he had said, I perswade you onely to that which will put you into a better condition than now you are; eat of this Tree and it will make you Omniscient, *ye shall be as Gods.* What a kind Devil was here? but it was a subtil Temptation, she greedily swallowing the bait, it undid her and all her Posterity. Let us fear his fallacious flatteries. *Timeo Danaos & Dona ferentes.*\n\n18\\. *Subtilty,* is, When Satan hath tempted Men to sin, he perswades them to keep his Counsel: Like them that have some foul Disease, they will rather die than tell the Physitian. It were wisdom in case of sore temptation, to open ones Mind to some experienc’d Christian, whose Counsel might be an Antidote against the Temptation. But the danger of a Temptation lies in the concealing of it; ’Tis like the concealing of Treason, which may prove Mortal. How had we need renew this Petition, *Lead us not?* &c.\n\n19\\. *Subtilty* Of Satan in Tempting, is to make use of fit tools and engines, for the carrying on of his Work; That is, he makes use of such persons as may be likely means to promote his tempting designs. The Devil lays the plot of a Temptation, and as it were cuts out the Work, and then he imploys others to finish it.\n\n1\\. Satan makes use of such as are in places of Dignity, Men of Renown. He knows if he can get these on his side, they may draw others into Snares: When the Princes and Heads of the Tribes joined with *Corah,* they presently drew a Multitude into the Conspiracy, *Numb.* 16.2.10.\n\n2\\. The Devil makes use of such to carry on his Tempting Designs, as are Men of Wit and Parts; such, as if it were possible, should deceive the very Elect. He must have a great deal of cunning that shall perswade a Man to be out of love with his Food: The Devil can make use of such Heretical Spirits as shall perswade Men to be out of love with the *Ordinances* of God, which they profess they have found comfort in. Many who once seemed to be strict frequenters of the House of God, are now perswaded, by Satan’s cunning Instruments, to leave off all▪ and follow an *Ignis Fatuus,* the Light within them. This is a great subtilty of the Devil to make use of such cunning subtil-pated Men, as may be fit to carry on his Tempting Designs.\n\n3\\. Satan makes use of bad company to be instruments of tempting: They draw Youth to sin. First they perswade them to come into their Company, then to Twist into a Cord of Friendship; then to Drink with them; and, by degrees, debauch them: These are the Devils Decoys to tempt others.\n\n20\\. *Subtilty* of Satan is, He, in his Temptation, strikes at some *Grace* more than other: As in tempting, he aims at some *Persons* more than others; so he aims at some *Grace* more than other; and if he can prevail in this, he knows what an advantage it will be to him. If you ask what Grace it is that Satan in his Temptations doth most strike at? I Answer, it is the Grace of Faith: He lays the Train of his Temptation to blow up the Fort of our Faith, *Fidei scutum percutit.* Why did *Christ* pray more for *Peter*’s Faith, than any other Grace? Luk. 22.32. Because *Christ* saw that his Faith was most in danger, the Devil was striking at this Grace. Satan in Tempting *Eve,* did labour to weaken her Faith, Gen. 3.1. *Yea, hath God said, ye shall not eat of every Tree of the Garden?* The Devil would perswade her, that God had not spoken Truth; and when he had once wrought her to distrust, then she took of the Tree. ’Tis called *Scutum fidei,* the *Shield of Faith,* Ephes. 6.16. Satan in Tempting, strikes most at our Shield, he assaults our Faith. True Faith, though it cannot be wholly lost, yet it may suffer a great Eclipse. Though the Devil cannot, by Temptation, take away the Life of Faith, yet he may the lively acting: He cannot *Gratiam diruere,* but he may *debilitare.*\n\n*Quest.* But why doth Satan, in Tempting, chiefly set upon our *Faith?* A. 1 *King.* 22.31. *Fight neither with small nor great, save onely with the King.* So Faith is as it were the King of the Graces; it is a Royal Princely Grace, and puts forth the most Majestick and noble Acts, therefore Satan fights chiefly with this Kingly Grace. I shall shew you the Devils Policy in assaulting Faith most.\n\n*First,* Because this is the Grace doth Satan most *Mischief:* it makes the most resistance against him, 1 Pet. 5.9. *Whom resist, stedfast in Faith.* No Grace doth more bruise the *Serpents Head* than Faith. Faith is both a Shield and a Sword, *defensive* and *offensive.* 1. It is a *Shield.* A shield guards the Head, defends the Vitals; the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough. 2. Faith is a Sword, it wounds the Red Dragon.\n\n*Quest.* How comes Faith to be so strong that it can resist Satan, and put him to flight?\n\n*Answ.* 1. Because Faith brings the strength of *Christ* into the Soul: *Sampson*’s strength lay in his Hair, ours lies in *Christ:* If a Child be assaulted, it runs and calls to its Father for help: So, when Faith is assaulted, it runs and calls *Christ,* and in his Strength overcomes.\n\n2\\. Faith furnisheth it self with *store of Promises*; the Promises are Faith’s Weapons to fight with. Now, as *David,* by Five Stones in his Sling, wounded *Goliah,* 2 *Sam.* 17.40. So Faith puts the Promises, as Stones, into its Sling, *I will never leave thee nor forsake thee,* Heb. 13.5. *He will not break the bruised reed,* Matt. 12.20. *He will not suffer you to be tempted above that ye are able,* 1 Cor. 10.13. *The Lord will shortly bruise Satan under your feet,* Rom. 16.20. *None shall pluck you out of my Fathers hands,* Joh. 10.29. Here are Five Promises, like five Stones put in the Sling of Faith, and with these a Believer wounds the Red Dragon. Now Faith being such a Grace, that doth so resist and wound Satan, he will watch his opportunity that he may *batter* our shield, though he cannot *break it.*\n\n2\\. Satan strikes most at our Faith, and would weaken and destroy it, because Faith hath a *great influence* upon all the *other Graces:* Faith sets all the Graces a-work. Like some rich Clothier, that gives out a stock of Wool to the Poor, and sets them all a Spinning: So Faith gives out a stock to all the other Graces, and sets them a working. Faith sets Love a-work, 〈 in non-Latin alphabet 〉· Gal. 5.6. *Faith which worketh by love.* When once the Soul believes God’s Love, this kindles Love to God. The believing Martyrs burned hotter in Love, than in Fire. Faith sets Repentance a-work. When the Soul believes there is *Mercy* to be had, and that this mercy is for *him,* this sets the eyes a Weeping. O saith the Soul, that ever I should offend so gracious a God. Repenting tears drop from the eye of Faith, Mark 9.24. *The Father of the Child cried out with tears, Lord I believe.* Faith set his eyes abroach with Tears; therefore the Devil hath most spight at Faith, and by his Temptations would undermine it, because it is such an Operative Grace, it sets all the other Graces on work. If the Devil cannot *destroy* our Faith, yet if he can *disturb* it, if he can hinder and stop the actings of Faith, he knows all the other Graces will be lame and unactive. If the Spring in a Watch be stopp’d, it will hinder the motion of the Wheels: If Faith be down, all the other Graces are at a stand.\n\n21\\. *Subtilty* of Satan in Tempting, is, In broaching those Doctrines that are *Flesh-pleasing.* Satan knows the Flesh loves to be gratified, it cries out for ease and liberty: it will not endure any yoke, unless it be lined and made soft. The Devil will be sure so to lay his bait of Temptation, as to please and humour the flesh. The Word saith, 〈 in non-Latin alphabet 〉, Strive, as in an Agony, to enter into Glory; Crucifie the Flesh; Take the Kingdom of Heaven by holy Violence. Now Satan, to enervate and weaken these Scriptures, comes with Temptations and flatters the Flesh. He tells Men, there needs no such *Strictness*; Why so much zeal and violence? a softlier pace will serve; sure there is an easier way to Heaven: There needs no breaking the heart for Sin; do but confess to a Priest, or tell over a few *Beads,* or say some *Ave Maries,* and this will procure you a Pardon, and give you admission into Paradise: Or, the Devil can go another way to work; if he sees Men startle at Popery, then he stirs up the Flattering *Antinomian,* and he comes in another Disguise, and saith, What needs all this cost? What needs Repenting Tears? These are legal. What need you be so strict in your Obedience? *Christ* hath done all for you; you may make use of your *Christian Liberty.* This Temptation draws away many; it takes them off from strictness of life. He who sells cheapest shall have most Customers. The Devil knows this is a cheap, easie Doctrine, which will please the flesh, and he doth not doubt but he shall have Customers enough.\n\n22\\. *Subtilty* of Satan in Tempting, is in Reference to *Holy Duties.* His policy is either to hinder from duty, or discourage in duty, or put Men on too far in duty.\n\nI. To hinder *from Duty,* as 1 Thes. 2.18. *I would have come once and again, but Satan hindred me.* So many Duties of Religion had been performed, but Satan hindered. The hand of *Joab* is in this. There are Three Duties which the Devil is an enemy to, and labours to keep us from.\n\n1\\. *Meditation.* He will let Men Profess, or Pray and Hear in a formal manner; This doth him no hurt, nor them no good: but he doth oppose Meditation, as being a means to *compose* the heart, and make it *serious.* Satan can stand your small shot, so you do not put in this Bullet. He cares not how much you Hear, nor how little you Meditate: Meditation is a *chewing of the cud,* it makes the Word digest, and turn to nourishment. Meditation is the Bellows of the Affections. The Devil is an enemy to this. When *Christ* was alone in the Wilderness, giving himself to Divine Contemplations, then the Devil comes and tempts him, to hinder him. He will thrust in Worldly Business, something or other to keep Men off from Holy Meditation.\n\n2\\. *Duty,* which Satan, by his tempting, would keep us from, is *Mortification.* This is as needful as Heaven, Col. 3.5. *Mortifie your Members which are upon the Earth, uncleanness, inordinate affection.* Satan will let Men be *angry* with sin, *exchange* sin, *restrain* sin, which is keeping sin Prisoner, that it doth not break out; but when it comes to the taking away the Life of Sin, Satan labours to stop the Warrant, and hinder the Execution. When Sin is Mortifying, Satan is Crucifying.\n\n3\\. Self-examination, 2 Cor. 13.5. *Examine your selves,* 〈 in non-Latin alphabet 〉, a Metaphor from Metal, that is pierced thorow, to see if it be Gold within. Self-examination is a Spiritual Inquisition, set up in ones Soul: a Man must search his heart for sin, as one would search an house for a Traitor; or, as *Israel* sought for Leaven to burn it. Satan, if it be possible, will by his Temptations keep Men from this Duty. He useth a great deal of subtilty.\n\n1\\. Here, First he tells them, Their Estate is good, and what need they put themselves to the trouble of Examination? Though Men will not take their Money on Trust, but will examine it by the Touchstone; yet Satan perswades them to take their Grace on trust. The Devil perswaded the Foolish Virgins they had Oyl in their Lamps.\n\n2\\. Satan hath another Policy, he will shew Men the *Faults* of *others,* to keep them from searching their own: See what a Proud Covetous Man goes there. He will allow them *Spectacles* to see what is amiss in others, but not a *Looking-glass* to behold their own Faces, and see what is amiss in themselves.\n\nII. Satan’s Policy is, to discourage us in Duty. When one hath been about the performing of Holy Duties, then the Devil stands up and tells him, He hath play’d the Hypocrite; he hath served God for a *Livery*; he hath had sinister ends. His Duties have been full of distraction; they have been Fly-blown with Pride. He hath Offered the blind and lame▪ and can he expect a reward from God? Satan tells a Christian, He hath encreased his sin by Prayer; and by this Temptation he would make a Child of God quite out of conceit with his Duties, he knows not whether he had best Pray or no.\n\nIII. Or Thirdly, if this Plot will not take, Satan labours by Temptation to put a Christian on *too far* in duty: If he cannot keep a Child of God from duty, he will run him on too far in it. For instance, humiliation and mourning for sin is a duty; but Satan will put one on too far in it; Thou art not (saith he) humbled enough. And indeed, Satan never thinks a Man is humbled enough till he despairs. He would make a Christian wade so far in the Waters of Repentance, that he should wade beyond his depth, and be drown’d in the Gulph of Despair. Satan comes thus to the Soul; Thy *sins* have been great, and thy *sorrow* should be *proportionable to your sin.* But is it so? Canst thou say thou hast been as great a Mourner as thou hast been a Sinner? Thou didst for many years drive no other Trade but sin; And is a drop of Sorrow enough for a Sea of Sin? No: thy Soul must be more humbled, and lie steeping longer in the brinish waters of Repentance. Satan would have a Christian weep himself blind, and in a desperate mood throw away the Anchor of Hope: Now, lest any here be troubled with this Temptation, let me say this; This is a meer Fallacy of Satan, for sorrow proportionable to sin is not attainable in this Life, nor doth God expect it. It is sufficient for thee (Christian) if thou hast a Gospel-sorrow, if thou grievest so far, as to see Sin hateful, and *Christ* precious. If thou grievest so, as to break off Iniquity; if thy *Remorse* end in *Divorce,* this is to be humbled enough. Then the Gold hath lain long enough in the fire, when the Dross is purged out: then a Christian hath lain long enough in Humiliation, when the Love of Sin is purged out. This is to be humbled enough to Divine *Acceptation.* God for *Christ*’s sake will accept of this Sorrow for Sin; therefore let not Satans Temptations drive to despair. You see how subtil an Enemy he is, to hinder from Duty, or discourage in Duty, or put Men on too far in Duty, that he may run them upon the Rock of Despair. Had we not then need (having such a subtil Enemy) Pray, *Lord, lead us not into temptation:* As the Serpent beguiled *Eve,* let us not be beguiled by this Hellish *Machiavel.*\n\n23\\. *Subtilty* of Satan, in Tempting to the act of sin, is the *hopes* of *returning* out of it by speedy Repentance. But this is a *fallacy*; it is easie for the Bird to fly into the Snare, but it is not so easie to get out of the Snare. Is it so facile a thing to Repent? Are there no pangs in the New Birth? Is it easie to leap out of *Dalilah’s* Lap into *Abraham*’s Bosom? How many hath Satan flattered into Hell by this policy, that if they sin, they may recover themselves by Repentance? Alas, Is Repentance in our *Power?* A Spring lock can shut of it self, but it cannot open without a Key: We can shut of our selves to God, but we cannot open by Repentance, till God open our heart, who hath the *Key of David* in his hand.\n\n24\\. *Subtilty* of Satan in Tempting, is to put us upon doing that which is good *unseasonably.*\n\n1\\. To *Mourn for sin* is a duty. The Sacrifices of God are a *broken heart,* Psal. 51.17. but yet there is a time when it may not be so seasonable. After some eminent Deliverance, which calls for Rejoycing, now to have the Spirits dyed of a Sad Colour, and to sit Weeping, is not seasonable. There was a Special Time at the Feast of Tabernacles, when God call’d his People to Chearfulness. Deut. 16.15. *Seven days shalt thou keep a Solemn Feast to the Lord thy God, and thou shalt* surely rejoyce. Now if at this time the *Israelites* had hung their *Harps* upon the Willows, and been Disconsolate, it had been very unseasonable, like Mourning at a Wedding. When God, by his Providence, calls us to Thanksgiving, and we sit Drooping, and, with *Rachel,* refuse to be comforted; this is very evil, and savours of Ingratitude. This is Satan’s Temptation, *the hand of Joab is in this.*\n\n2\\. To *Rejoyce* is a Duty, Psal. 33.1. *Praise is comely for the Vpright.* But when God by his judgments calls us to Weeping, now Joy and Mirth is unseasonable, Isa. 22.12. *In that day did the Lord call to weeping, and behold joy and gladness. Oecolampadius,* and other Learned Writers think, it was in the time of King *Ahaz,* when the Signs of God’s Anger, like a Blazing-Star, did appear; now to be given to Mirth was very unseasonable.\n\n3\\. To *Read.* The *Word* is a Duty; but Satan will sometimes put Men upon it when it is unseasonable. To Read at home, when God’s Word is Preaching, or the Sacrament Administring, is unseasonable, yea sinful. As *Hushai* said, 2 *Sam.* 17.7. *The Counsel is not good at this time:* There was a Set-time enjoyned for the Passover, when the *Jews* were to bring their Offering to the Lord, *Numb.* 9.2. Had the People been Reading the Law at home, in the time of the Passover, it had not been in season, and God would have punished it for a contempt. This is the Devil’s subtil Temptation, either to keep us from duty, or to put us upon it when it is least in season. Duties of Religion not well timed and done in season, are dangerous. Snow and Hail are good for the ground when they come in their season; but in Harvest, when the Corn is ripe, then a Storm of Hail would do hurt.\n\n25\\. Subtilty of Satan in Tempting, is, to perswade Men to *delay* their repenting and turning to God. He saith, as Hag. 1.2. *The time is not yet come.* Now youth is budding, or you are but in the flower of your age, it is too soon to repent, the *time is not yet come.* This Temptation is the Devil’s draw-net by which he drags Millions to Hell. It is a dangerous Temptation. Sin is *Dulce venenum,* Bern. a *Poison*; the longer Poison lies in the Body, the more mortal By delay of Repentance, sin strengthens, and the heart hardens. The longer Ice freezeth, the harder it is to be broken. The longer a Man freezeth in impenitency, the more difficult it will be to have his heart broken. When sin hath gotten an haunt, it is not easily shaken off. Besides, the danger of this Temptation to delay Repentance, appears in this, because life is hazardous, and may on a sudden *expire.* What security have you that you shall live another day? Life is made up of a few flying Minutes; it is a Taper soon blown out▪ Jam. 4.14. *What is your life? It is but a vapour.* The body is like a Vessel, tun’d with a little breath; Sickness broacheth this Vessel, Death draws it out: How dangerous therefore is this Temptation to procrastinate and put off turning to God by repentance. Many now in Hell did purpose to Repent, but Death surpriz’d them.\n\n26\\. *Subtilty* of Satan in Tempting, is, to *infringe* and *weaken* the *Saints peace:* If he cannot *Destroy* their Grace, he will *Disturb* their Peace. Satan envies a Christian should have a good day; and if he cannot keep him from Heaven, he will keep him from an Heaven upon *Earth.* There is nothing (next to Holiness) a Christian prizeth more, than Peace and Tranquillity of Mind. This is the Cream of Life, a *Bunch* of *Grapes* by the way: Now it is Satans great policy to shake a Christian’s Peace; that if he will go to Heaven, he shall go thither through Frights, and plenty of *Tears.* The Devil throws in his *Fireballs* of Temptation, to set the Saints Peace on fire. Of such great concern is Spiritual Peace, that no wonder if Satan would, by his Intricate subtilties, Rob us of this Jewel.\n\nSpiritual Peace is a Token of God’s *Favour.* As *Joseph* had a special testimony of his Fathers Kindness in the Party-coloured Coat he gave him; so have the Saints a special token of God’s Good-will to them, when he gives them inward Peace, which is, as it were, the party-coloured Coat to wear. No wonder then if Satan so much rage against the Saints Peace, and would tear off this comfortable Robe from them.\n\nThe Devil troubles the waters of the Saints Peace, because hereby he hopes to have the more advantage of them.\n\n1\\. By this perplexing of their Spirits, Satan takes off their Chariot-wheels; *unfits* them for the *Service* of God: Body and Mind are both out of temper, like an Instrument out of Tune. Sadness of Spirit prevailing, a Christian can think of nothing but his Troubles; his Mind is full of doubts, fears, surmises; that he is like a person distracted, and is scarce himself: Either he neglects the duties of Religion, or his mind is taken off from them while he is doing them. *Especially,* there is one Duty, that melancholy and sadness of spirit unfits for, and that is *Thankfulness.* Thankfulness is a Tribute, or Quit-rent due to God, Psal. 149.3. *Let the Saints be joyful, let the high praises of God be in their mouth.* But when Satan hath disturbed a Christian’s spirit, and fill’d his Mind full of black, and almost despairing thoughts, how can he be Thankful. It rejoyceth Satan to see how his Plot takes, by making God’s Children *Vnquiet,* he makes them *Vnthankful.*\n\n2\\. Satan, by troubling the Saints Peace, hath this advantage, of laying a *stumbling-block* in the way of others: By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking Heaven-ward. He sets before *new beginners* the perplexing Thoughts, the Tears, the Groans of them who are *wounded in Spirit,* to scare them quite off from all seriousness in Religion. He will object to *new beginners*; Do you not see how these sad Souls torture themselves with melancholy Thoughts, and will you change the comforts and pleasures of this life to sit always in the *house of mourning?* Will you espouse that Religion, which makes you a terror to your selves, and a burden to others? Can you be in love with such a Religion, as is ready to fright you out of your wits? This advantage the Devil gets by troubling the Saints Peace, he would discourage others who are looking towards Heaven; he would beat them off from Praying, and hearing all Soul-awakening Sermons, lest they fall into this black humour of Melancholy, and end their days in despair.\n\n3\\. By this subtil policy of Satan, in disturbing the Saints Peace, and making them believe God doth not love them, he hath this advantage, he sometimes so far prevails over them, as to make them begin to entertain *hard thoughts* of God. Through the black Spectacles of Melancholy, God’s dealings look sad and Ghastly. Satan tempts the Godly to have strange thoughts of God; to think he hath cast off all pity, and hath *forgotten to be gracious,* Psal. 77. and to make *sad conclusions,* Isai. 38.13. *I reckoned that as a Lion, so will he break all my bones; from day even to night wilt thou make an end of me.* The Devil setting in with Melancholy, causeth a sad Eclipse in the Soul; it begins to think, God hath shut up the Springs of Mercy, and there is no *Hope.* Hereupon, Satan gets *farther advantage* of a troubled Spirit, sometimes he puts the troubled Soul upon sinful *wishes* and *execrations* against it self: *Job,* in distemper of Mind, Cursed his Birth-day, *Job* 3.3. *Job,* though he did not curse his God, yet he cursed his Birth-day. Thus you see what advantages the Devil gets by raising storms, and troubling the Saints Peace: and let me tell you, if the Devil is capable of any delight, it is to see the *Saints disquiets*; their Groans are his Musick: ’Tis a sport to him to see them torture themselves upon the wrack of Melancholy, and almost drown themselves in tears. When the Godly have unjust surmises of God, question his Love, deny the Work of Grace, and fall to wishing they had never been Born; now Satan is ready to clap his hands and shout for a Victory.\n\nHaving shewn you the advantages the Devil gets by this Temptation of disturbing the Saints Peace, I shall Answer a Question, by what Arts and Methods doth Satan in Tempting disturb the Saints Peace?\n\n*Answ.* 1. Satan slily conveys evil thoughts, and then makes a Christian believe they come from his own heart. The Cup was found in *Benjamin*’s sack, but it was of *Joseph*’s putting in: So a Child of God oft finds Atheistical Blasphemous Thoughts in his mind, but Satan hath cast them in. The Devil doth, as some, lay their children at anothers door: So Satan lays his Temptations at our door, *fathers* them upon us, and then we trouble our selves about them, and Nurse them as if they were our own.\n\n2\\. Satan disturbs the Saints Peace, by drawing forth their *sins* in the most *black* colours, to *affright* them, and make them ready to give up the Ghost. Satan is called the *Accuser of the Brethren*; not onely because he accuseth them to God, but accuseth them to themselves: He tells them, they are guilty of such sins, and they are Hypocrites. Whereas the sins of a Believer shew only, that Grace is not perfect, not, that he hath no Grace: When Satan comes with this Temptation, shew him that Scripture, 1 Joh. 1.7. *The blood of Jesus Christ his Son cleanseth us from all sin.*\n\n27\\. *Subtilty* of Satan, is, by plausible Arguments, to tempt Men to be *felo de se,* to make away themselves. This Temptation doth not onely cross the current of Scripture, but is abhorring to Nature, to be ones own Executioner. Yet such cunning artifices hath Satan, that he perswades many to lay violent hands upon themselves; which the Bills of Mortality witness.\n\n1\\. He tempts some to this in *terror* of *Conscience*; telling them, All the Hell they shall have is in their Conscience, and Death will give them present ease.\n\n2\\. He tempts others to make away themselves, that they may live no longer to sin against God.\n\n3\\. Others he tempts to make away themselves, that they may presently arrive at happiness: he tells them, The best of the Saints desire Heaven, and the sooner they are there the better.\n\n*Austin* speaks of *Cleombratas,* who hearing *Plato* Read a *Lecture* of the *Immortality of the Soul, and the Joys of the other World, se in praecipitium dejecit*; threw himself down a steep Precipice, or Rock, and kill’d himself. This is Satan’s Plot, but we must not *break prison,* by laying Violent hands upon our selves; but stay, till God send and open the door. Let us Pray, *Lead us not into temptation.* Still bear in mind that Scripture, Exod. 20.13. *Thou shalt not kill. Clamitat in Coelum vox sanguinis*—if we may not kill another, much less our selves; and take heed of discontent, which often opens the door to self-murder.\n\nThus I have shewn you 27 *Subtilties* of Satan in Tempting, that so you may the better know them and avoid them.\n\nThere is a Story of a *Jew* that should have Poisoned *Luther,* but a Friend sent to *Luther* the Picture of this *Jew,* warning him to take heed of such a Man when he saw him, by which means he knew the Murderer, and escaped his hands. I have told you the subtil devices of Satan in tempting; I have shewn you (as it were) the Picture of him that would Murder you; I beseech you, being forewarned, take heed of the Murderer.\n\n1\\. *Vse.* From this subtilty of Satan in Tempting, let me draw two Inferences.\n\n1\\. It may administer matter of wonder to us how any soul is saved. How may we admire, that Satan, this *Abaddon,* or Angel of the Bottomless Pit, *Rev.* 9.11. This *Apollyon,* this Soul-devourer, doth not ruine all Mankind? What a wonder is it that some are preserved, that neither Satan’s *hidden snares* prevail, nor his *fiery darts:* that neither the *Head of the Serpent,* nor the *Paw of the Lion* destroys them? Sure it will be matter of admiration to the Saints when they come to Heaven, to think how strangely they came thither; that notwithstanding all the force and fraud, the power and policy of Hell, yet they should arrive safe at the Heavenly Port: This is through the safe Conduct of *Christ,* the *Captain* of our *Salvation; Michael* is too hard for the Dragon.\n\n2\\. Is Satan so subtil; see then what need we have to pray to God for wisdom, to discern the snares of Satan, and strength to resist them; we cannot of our selves stand against Temptation, if we could, this Prayer were needless, *Lead us not,* &c. Let us not think we can be too cunning for the Devil, we can escape his wiles and darts. If *David* and *Peter* who were *Pillars in God’s Temple,* fell by Temptation, how soon should such weak Reeds as we, be blown down, did God leave us? Take *Christ*’s Advice, Mat. 26.41. *Watch and pray, that ye enter not into Temptation.*\n\n*Inference.* 3. See what the end of all Satans subtilties in tempting is, He is a *Tempter* that he may be an *accuser.* He lays the plot, enticeth men to Sin, and then brings in the Indictment; as if one should make another drunk,[^1] and then complain of him to the Magistrate for being drunk. The Devil is first a Tempter and then an Informer, first a Liar, and then a Murderer.\n\nHaving shewn you the subtilties of Satan in tempting, I shall answer two questions.\n\n*Quest.* 1. Why doth God suffer his Saints to be so hurried and buffeted by Satans Temptations?\n\n*Answ.* The Lord doth it for many wise and holy ends.\n\n1\\. He lets them be tempted to try them. The Hebrew word *Nissa* in *Pyhil* signifies both to *Tempt* and to *Try.* Temptation is a *Touchstone* to try what is in *the Heart.* The Devil tempts that he may *deceive,* but God lets us be tempted to *try* us. *Qui non tentatur non probatur.* Aug.\n\n1\\. Hereby God tries our *sincerity; Jobs* sincerity was tryed by Temptation, the Devil told God that *Job* was an Hypocrite, and served God only for a Livery, but saith he, *Touch* him, (that is, let me tempt him) and then see if he will not curse thee to thy Face? *Job* 1.11. well, God did let the Devil touch him by a Temptation, yet *Job* remains holy, he worships God, and blesseth God, *ver.* 20.21. Here *Jobs* sincerity was proved, *Job* had Fiery Temptations, but he came out of the Fire a Golden Christian, 〈 in non-Latin alphabet 〉. *Chrys. Temptation is a touchstone of sincerity.*\n\n2\\. By Tentation God tries our *Love,* the Wife of *Tigranes* did never so shew her chastity and love to her Husband, as when she was tempted by *Cyrus,* but did *not* yield. So our love to God is seen in this, when we can look a Temptation in the Face, and turn our back upon it; tho’ the Devil come as a Serpent subtilly, and offers a Golden Apple, yet we will not touch the forbidden fruit. When the Devil shew’d Christ all the Kingdoms of the World and the glory of them: such was Christs love to his Father, that he abhor’d the Temptation. True love will not be bribed. When the Devils Darts are most fiery, a Saints love to God is most Fervent.\n\n3\\. By Temptation God tries our courage, Hos. 7.11. *Ephraim is a silly Dove without* an Heart. So it may be said of many, they are *excordes,* without an Heart▪ they have no Heart to resist a temptation, no sooner doth Satan come with his sollicitations but they yield; like a Coward as soon as the thief approacheth he delivers his Purse. But he is the valorous Christian that brandisheth the Sword of the Spirit against Satan and will rather die than yield; the courage of the Romans was never more seen than when they were assaulted by the *Carthaginians*; the Heroick Spirit of a Saint is never more seen than in a Field Battle when he is fighting with the *Red-Dragon,* and by the power of faith puts the Devil to flight. *Fidei robur potest esse concussum, non excussum Tertul.* This is one reason why God lets his People be tempted, that their mettal may be tryed, their sincerity, love, magnanimity; when Grace is proved, the Gospel is honoured.\n\n2\\. God suffers his Children to be tempted, that they may be kept from *Pride, quos non Gula, 〈 in non-Latin alphabet 〉 superavit,* Cypr. Pride crept once into the *Angels,* and into the Apostles, when they disputed *which of them should be greatest,* and in *Peter, tho’ all men forsake thee, yet I will not,* as if he had had more Grace than all the Apostles. Pride keeps Grace low, that it cannot thrive, as the Spleen swells, so the other parts of the body consume. As Pride grows, so Grace consumes. God *resists* Pride, and that he may keep his Children humble he suffers them sometimes to fall into temptation, 2 *Cor.* 12.7. *lest I should be exalted, there was given to me a Thorn in the Flesh, a Messenger of Satan to buffet me.* When *Paul* was lifted up in Revelations, he was in danger to be lifted up in Pride. Now came the *Messenger of Satan* to Buffet him, that was, some sore temptation to humble him. The Thorn in the Flesh was to prick the Bladder of Pride. Better is that temptation that humbles me, than that duty which makes me Proud. Rather than a Christian shall be Proud, God lets him fall into the Devils Hands a while, that he may be cured of his Imposthume.\n\n3\\. God lets his People be tempted, that they may be fitter to *comfort others,* as are in the same distress: they can speak a word in *due season* to such as are weary. St. *Paul* was train’d up in the Fencing School of temptation, 2 *Cor.* 2.11. and he was able to acquaint others with Satans Wiles and Stratagems. A Man that hath rid over a place where there are *Quick sands,* is the fittest to guide others through that dangerous way. He who hath been buffeted by Satan, and hath felt the Claws of this Roaring Lion, is the fittest Man to deal with one that is tempted.\n\n4\\. God lets his Children be tempted to make them *long more for Heaven,* where they shall be out of Gunshot; there they shall be freed from the hissing of the old Serpent. Satan is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, he doth vex and molest the Saints, 〈 in non-Latin alphabet 〉, *Chr.* He lays his snares, throws his Fire-balls, but this is only to make the People of God long to be gone from hence, and that they may pray that they had *the Wings of a Dove,* to fly away beyond Satans temptations. God suffered *Israel* to be vexed with the *Egyptians,* that they might long the more to be in *Canaan.* Heaven is *centrum,* a *place of rest, centrum quietativum,* no Bullets of temptation fly there, the Eagle that Soars aloft in the Air, and sits pearching upon the tops of high Trees, is not troubled with the stinging of Serpents; so, when believers are gotten above into the Empyrean Heaven, they shall not be stung with the Old Serpent. The Devil is cast out of the Heavenly Paradise. Heaven is compared to an exceeding *high Mountain,* Rev. 21.10. it is so high, that Satans fiery Darts cannot reach up to it. *Nullus ibi hostium metus, nullae insidiae daemonum,* Bern.\n\nThe Temptations here are to make the Saints long till Death sound a Retreat, and call them off the Field where the Bullets of Temptation fly so thick, that they may receive a victorious Crown. Thus I have answered this question, why God lets his dear Servants be tempted.\n\n*Quest.* 2. What Rocks of support are there, or what comfort for tempted Souls?\n\n*Answ.* 1. That it is not *our case* alone, but hath been the case of Gods eminent Saints. 1 Cor. 10.13. *There hath no temptation taken you, but that which is 〈 in non-Latin alphabet 〉, common to man,* yea, to the Best: Men Christs Lambs which have had the ear mark of Election upon them, have been set upon by the Wolf. *Elijah* that could shut Heaven by Prayer, could not shut his Heart from a temptation, 1 *Kin.* 19.4. *Job* was tempted to Curse God, *Peter* to deny Christ; hardly ever any Saint hath got to Heaven, but hath met with a Lion by the Way, *sortem quam omnes sancti patiuntur nemo recusat,* nay, Jesus Christ himself, tho he were free from *sin,* yet not from *Temptation,* we read of Christs Baptism, Mat. 3.16. and Mat. 4.1. *Then was he led into the Wilderness to be tempted of the Devil.* No sooner was Christ out of the Water of Baptism, but he was in the Fire of Temptation, and if the Devil would set upon Christ, no wonder if he set upon us. There was no sin in Christ, no Powder for the Devils fire. Temptation to Christ was like a Bur on a Christal Glass which glides off, or like a spark of fire on a marble Pillar which will not stick; yet Satan was so bold as to tempt Christ; this is some comfort, such as have been our *Betters* have wrestled with Temptations.\n\n2\\. Rock of support that may comfort a tempted Soul is, that temptations (where they are burdens) *evidence Grace.* Satan doth not tempt Gods Children because they have sin in them, but because they have Grace in them. Had they no Grace, the Devil would not disturb them, where he keeps possession all is *in peace, Luk.* 11.21. his Temptations are to rob the Saints of their Grace, a Thief will not assault an empty House, but where he thinks there is Treasure. A Pyrate will not set upon an empty Ship, but that is full fraught with Spices and Jewels: so the Devil most assaults the people of God because he thinks they have a rich treasure of Grace in their Hearts, and he would rob them of that. What makes so many Cudgels be thrown at a Tree but because there is so much fruit hanging upon it? the Devil throws his temptations at you, because he sees you have so much fruit of Grace growing upon you. Tho to be tempted is a *trouble,* yet to think why you are tempted is a *comfort.*\n\n3 The third Rock of support or comfort is, that Jesus Christ is *near at hand,* and *stands by us* in all our temptations. Here take notice of two things, 1. Christs sympathy in temptation. 2. Christs succour in temptation.\n\n1\\. Christs *Sympathy* in our temptations. *Nobis compatitur Christus.* Heb. 4.15. *We have not an High-priest who* cannot be touch’d *with the feeling of our Infirmities.* Jesus Christ doth 〈 in non-Latin alphabet 〉, sympathise with us, he is so sensible of our Temptations, as if he himself lay under them, and did feel them in his own Soul. As in Musick when one string is touched all the rest sound: So Christs Bowels sound; we cannot be *Tempted* ▪ but he is *touched.* If you saw a Wolf worry your Child; would you not pity your Child? You cannot pity it so as Christ doth tempted ones. Christ had a fellow feeling when he was upon Earth, much more now in glory.\n\n*Quest.* But how can it stand with Christs glory now in Heaven, to have a fellow-feeling of our miseries and temptations?\n\n*Answ.* This fellow-feeling in Christ ariseth not from any infirmity or passion, but from the *mystical union* between him and his Members, Zach. 2.8. *He that toucheth you, toucheth the Apple of mine Eye.* Every injury done to a Saint, Christ takes as done to him in Heaven; every temptation is a striking at Christ, and he is touch’d with the feeling of our temptations\n\n2\\. Christs *succour* in temptation; as the good Samaritan first had compassion on the wounded Man, there was *Sympathy,* then he poured in Wine and Oil, there was *succour, Luke.* 10.34. So when we are wounded by the *Red Dragon* ▪ Christ is first touched with compassion, and then he pours in Wine and Oil, *Heb.* 2.18. in that he himself hath suffer’d being tempted, he is able to *succour* them that are tempted. The Greek word to *succour,* 〈 in non-Latin alphabet 〉 signifies to run speedily to ones help; so fierce is Satan, so frail is Man, that Christ who is God-man runs speedily to his help. When *Peter* was ready to sink, and said, *Lord save me,* Christ presently *stretched* forth *his hand* and caught him. So when a poor Soul is tempted, and cries to Heaven for help, *Lord save me,* Christ comes in with his Auxiliary Forces: *Noscit Christus,* our Lord Jesus knows what it is to be tempted, therefore is so ready to succour such as are tempted; it hath been an observation, that child-bearing Women are more pittiful to others in their Travails, than such Women as are Barren. So the Lord Jesus having been in Travail by Temptations and Sufferings, is more ready to pity and succour such as are tempted.\n\nConcerning Christs succouring the Tempted, consider two things.\n\n1\\. Christs Ability to succour. 2. His Agility to succour.\n\n1\\. Christs *Ability* to succour, *Heb.* 2.18. 〈 in non-Latin alphabet 〉 he is *able* to succour them that are tempted. Christ is call’d *Michael, Rev.* 12.7. which signifies, *Who is like God?* Tho’ the Tempted Soul is weak, yet he fights under a good Captain; *The Lion of the Tribe of Judah.* When a tempted Soul fights, Christ comes into the Field as his *Second. Michael* will be too hard for the Dragon; when the Devil lays the Siege of a Temptation, Christ can raise the Siege when he please. He can beat through the Enemies quarters, and can so rout Satan, that he shall never be able to rally his forces any more. Jesus Christ is on the Saints side, and who would desire a better Live-guard than Omnipotency?\n\n2\\. Christs *Agility* in succouring. As Christ is able to succour the tempted, so he will certainly succour them. Christs power inables him, his love inclines him, his faithfulness engageth him to succour tempted Souls. This is a great comfort to a Soul in Temptation, he hath a *succouring Saviour,* as God did succour Israel in the Wilderness among fiery Serpents, they had the Rock set abroach, the Manna, the Pillar of Cloud, the Brazen Serpent; what was this but a Type of Gods succouring a poor Soul in the Wilderness of Temptation, stung with the Devil that fiery Serpent? *Alexander* being asked how he could sleep so securely when his Enemies were about him, said, *Antipater* is awake, who is always vigilant. So when our tempting Enemy is near us, Jesus Christ is awake, who is a *Wall of Fire* about us. There is a great deal of succour to the tempted in the *Names* given to Christ. As Satans names may terrifie, so Christs names may succour. The Devil is called Apollyon, the *Devourer, Rev.* 9.11. Christ is called a *Saviour,* the Devil is call’d 〈 in non-Latin alphabet 〉 the *Strong man*; Mat. 12.29. Christ is call’d *el Gibbor,* the mighty God, *Isa.* 9 6. the Devil is call’d the *Accuser,* Rev. 12.10. Christ is called the Advocate, 1 *Joh.* 2.1. The Devil is called the *Tempter,* Mat. 4.3. Christ is called the *Comforter,* Luke 2.25. The Devil is call’d the Prince of Darkness, Christ is call’d the Sun of Righteousness: The Devil is call’d the Old *Serpent,* Christ is call’d the Brazen Serpent that Heals, *John* 3.15.\n\nThus the very names of Christ have some succour in them for Tempted Souls.\n\n*Quest.* How, and in what manner doth Christ succour them that are tempted.\n\n*Answ.* Several ways.\n\n1\\. Christ succours them by sending his *Spirit,* whose works it is to bring those *promises* to their mind, which are fortifying, *John* 14.26. he shall bring all things to your remembrance. The Spirit furnisheth us with *promises,* as so many Weapons to fight against the old Serpent, *Rom.* 16.20. the Lord will shortly bruise Satan under your feet, 1 *Cor.* 10.13. God will not suffer you to be tempted 〈 in non-Latin alphabet 〉 above that ye are able, Gen. 3.15. *The Seed of the Woman shall break the Serpents Head.* We are oft in times of Temptation as a Man that hath his House beset, and cannot find his Weapons, he hath his Sword and his Gun to seek: now, in this case Christ sends his Spirit, and he brings things to our remembrance that help us in our Combat with Satan. The Spirit of Christ doth to one that is tempted as *Aaron* and *Hur* did to *Moses,* they put a Stone under him, and held up his Hands, and then *Israel* prevailed. So Gods Spirit puts the Promises under the Hand of Faith, and then a Christian overcomes the Devil that spiritual *Amalek.* The Promise is to the Soul as the Anchor is to a Ship, which keeps it steddy in a Storm.\n\n2\\. Christ succours them that are tempted, by his blessed interceeding for them. When the Devil is tempting, Christ is praying.\n\nOf this the next timer\n\n2\\. Christ succours his Saints by *interceeding* for them, when *Satan* is tempting Christ is praying. That prayer Christ put up for *Peter,* when he was tempted, extends to all the Saints, *Luk.* 22.32. Lord, saith Christ, it is my Child that is tempted, Father pitty him, when a poor Soul lies bleeding of his wounds the Devil hath given him. Christ presents his Wounds to his Father, and in the virtue of those pleads for Mercy. How powerful must Christs *Prayer* needs be. He is a *Favorite, John.* 11.42. He is both an High-Priest and a Son, if God could forget that Christ were a Priest, yet he cannot forget that he is a *Son*; besides, Christ prays for nothing but what is agreeable to his Fathers Will, if a Kings Son Petitions only for that which his Father hath a Mind to grant, his suit will not be denied.\n\n3\\. Christ succours his People by *taking of* the Tempter, a Shepherd when the Sheep begins to straggle, may set the Dog on the Sheep to bring it nearer the Fold, but then he calls off the Dog again. God will take of the Tempter, 1 *Cor.* 10.13. *He will with the Temptation make a way to escape,* 〈 in non-Latin alphabet 〉, he will make an Out-let. Christ will rebuke the Tempter, Zach. 3.2. *The Lord rebuke thee, O Satan.* This is no small support, that Christ succours the Tempted. The Mother succours the Child most when it is sick: she sits by its Bed-side, brings it Cordials. So when a Soul is most assaulted it shall be most assisted.\n\n*Object.* But I have dealt unkindly with Christ, and sinn’d against his Love, and sure he will not succour me, but let me perish in the Battel.\n\n*Answ.* Christ is a *merciful High-priest,* and will succour thee notwithstanding thy failings. *Joseph* was a Type of Christ. His Brethren sold him away, and the *Irons entered into his Soul,* yet afterwards when his Brethren were ready to die in the Famine, he forgot their injuries and succoured them with Money and Corn. I am, saith he, *Joseph your Brother,* so will Christ say to a tempted Soul, I know thy unkindnesses, how thou hast distrusted my Love, grieved my Spirit, but I am *Joseph,* I am Jesus, therefore I will succour thee when thou art tempted.\n\n4\\. Rock of support. The best Men may be most tempted. A rich Ship may be violently set upon by Pyrats. He who is rich in Faith yet may have the Devil (that Pyrate) set upon him by his battering pieces. *Job* an eminent Saint, yet how fiercely was he assaulted. Satan did smite his body, that he might tempt him either to question Gods Providence or quarrel with it, St. *Paul* was a *chosen vessel,* but how was this vessel battered with Tentation, 2 *Cor.* 12.7.\n\n*Object.* But is it not said, he who is born of God the Wicked one *toucheth him not*? 1 Joh. 5.18.\n\n*Answ.* It is not meant that the Devil doth not tempt him, but, he toucheth him not, that is, *tactu lethali Cajetan,* with a deadly touch, 1 Joh. 5.16. *There is a* sin unto Death; now Satan with all his Temptations doth not make a Child of God sin a *sin unto Death.* Thus he toucheth him not.\n\n5\\. Rock of support. Satan can go no further in tempting than God will *give him leave.* The power of the Tempter is limited. A whole Legion of Devils could not touch one Swine till Christ gave them leave. Satan would have sifted *Peter,* to have sifted out all his Grace, but Christ would not suffer him, I have *prayed for thee,* &c. Christ *binds the* Devil in a *Chain,* Rev. 20.1. If Satans *power* were according to his *malice,* not one Soul should be saved, but he is a Chained Enemy; this is a comfort, Satan cannot go an Hairs breadth beyond Gods permission. If an Enemy could not touch a Child further than the Father did appoint, sure he should do the Child no great hurt.\n\n6\\. Rock of support. It is not the having a Tentation makes guilty, but the *giving consent.* We cannot hinder a Tentation, *Elijah* that could by Prayer shut Heaven, could not shut out a Temptation, but if we abhor the Temptation, it is our *burden,* not our sin. We read in the old Law if one went to force a Virgin, and she cried out, she was reputed innocent. If Satan would by temptation commit a Rape upon a Christian, and he cries out, and will not give consent, the Lord will charge it upon the Devils score. It is not the laying the Bait hurts the Fish, if the Fish doth not bite.\n\n7\\. Rock of support. Our being tempted is *no sign* of Gods *hating us.* A Child of God oft thinks God doth not love him, because he lets him be haunted with the Devil, *non sequitur,* this is a wrong conclusion, was not Christ himself tempted, yet by a Voice from Heaven proclaimed, *This* is my *beloved Son,* Mat. 3.17. Satans tempting and Gods loving may stand together. The Goldsmith loves his Gold in the Fire, God loves a Saint tho shot at by fiery Darts.\n\n8\\. Rock of support. Christs *Temptation* was for our *consolation, aqua-ignis.* Jesus Christ is to be looked upon as a *publick person,* as our Head and Representative, and what Christ did he did for us. His prayer was for us, his suffering was for us, when he was tempted and overcame the temptation, he overcame for us. Christs conquering Satan, was to shew that every Elect Person shall at last be a Conqueror over Satan; when Christ overcame Satans temptations, it was not only to give us an example of Courage, but an assurance of Conquest. We have overcome Satan already in our Head, and we shall at last perfectly overcome.\n\n9\\. Rock of support, the Saints Temptations shall not be *above* their strength. The Lutenist will not stretch the strings of his Lute too hard, lest they break, 1 *Cor.* 10.13. *God is faithful, who will not suffer you to be tempted 〈 in non-Latin alphabet 〉, above that ye are able.* God will proportion our strength to the stroke. 2 Cor. 12.9. *My* Grace is *sufficient for thee* ▪ The Torch-light of Faith shall be kept burning, notwithstanding all the Winds of Temptation blowing.\n\n10\\. Rock of support, these temptations shall produce much good.\n\n1\\. They shall quicken a *Spirit of Prayer* in the Saints, they shall pray *more* and *better.* Temptation is *orationis flabellum,* the exciter of Prayer! perhaps (before) the Saints came to God as cold suiters in Prayer, they pray’d as if they pray’d not; temptation is a Medicine for security. When *Paul* had a Messenger of Satan to buffet him, he was more earnest in Prayer, 2 Cor. 12.8. *Three times I besought the Lord*; the *Thorn in the Flesh* was a Spur in his sides to quicken him in Prayer. The Deer being shot with the Dart, runs faster to the Water, when a Soul is shot with the *fiery Darts* of Temptation, he runs the faster to the Throne of Grace, now he is earnest with God either to take off the Tempter, or to stand by him when he is tempted.\n\n2\\. God makes the temptation to sin a means to *prevent* sin. The more a Christian is tempted, the more he Fights against the temptation, the more a chast Woman is assaulted, the more she abhors the motion. The stronger *Josephs* temptation was, the stronger was his opposition. The more the Enemy attempts to storm a Castle, the more he is repelled and beat back.\n\n3\\. Godly temptations causeth the *encrease* of Grace. *Vnus Christianus temptatus mille.* One tempted Christian, saith *Luther,* is worth a thousand. He grows more in Grace. As the Bellows encreaseth the flame; So the Bellows of a Temptation doth encrease the flame of Grace.\n\n4\\. By these temptations God makes way for *comfort.* As Christ after he was tempted, the Angels came and ministred unto him, *Mat.* 4.11. As when *Abraham* had been warring, *Mechisedeck* brought him Bread and Wine to revive his Spirits, *Gen.* 14▪ 18. so after the Saints have been warring with Satan, now God sends His Spirit to comfort them, which made *Luther* say, that temptations were *Amplexus Christi,* Christs embraces, because he doth then most sweetly manifest himself to the Soul. Thus you see what Rocks of support there are for tempted Souls.\n\nThat I may further comfort such as are tempted, let me speak to two cases of the tempted.\n\n1\\. *Case.* I have horrid temptations to blasphemy?\n\n*Ans.* Did not the Devil tempt Christ after this manner? Mat. 4.9. *All this will I give thee if thou wilt fall down and worship me.* What greater Blasphemy can be imagined, than that the God of Heaven and Earth should worship the Devil? yet Christ was tempted to this. If when Blasphemous thoughts are injected you tremble at them, and are in a cold sweat, they are not *yours,* Satan shall answer for them. Let him that plots the Treason suffer.\n\n2\\. *Case.* But my case is yet worse▪ I have been tempted to such sins and have *yielded*; the Tempter hath overcome me?\n\n*Ans.* I grant that through the with-drawing of Gods Grace, and the force of a temptation a Child of God may be overcome. *David* was overcome by temptation in case of *Bathsheba* and numbring the people. There is a party of Grace in the Heart, true to Christ, but sometimes it may be over-voted by corruption, and then a Christian yields; ’tis sad thus to yield to the Tempter, but yet let not a Child of God be wholly discouraged, and say there is no hope, let me pour in some Balm of *Gilead* into this wounded Soul. Tho’ a Christian may fall by a temptation, yet the Seed of God is in him, 1 John 3.9. *His Seed remaineth in him. Gratia concutitur, non excutitur,* Aug. A Man may be bruis’d by a fall, yet there is Life in him; a Christian being foiled by Satan, may be like him who going to *Jericho,* fell among Thieves *wounded and half dead,* Luk. 10.30. but still there’s 〈 in non-Latin alphabet 〉, a vital principle of Grace, his Seed remains in him. Tho’ a Child of God may be overcome in *praelio,* in a skirmish, yet not in *bello* in the main Battel, an Army may be worsted in a Skirmish, but overcomes at last. Tho’ Satan may foil a Child of God in a Skirmish by Tentation, yet the Believer shall overcome at last. A Saint may be foiled, not conquered; he may lose Ground, not lose the Victory.\n\n3\\. God doth not judge of his Children by *one action,* but by the frame of their Heart, as God doth not judge of a Wicked Man by one *good action,* so neither of a Godly Man by one *bad action*; a Holy person may be worsted by a temptation, but God doth not measure him by that, who measures milk when it seeths and boils up? God doth not take the measure of a Saint, when the Devil hath boiled him up in a passion, but God judgeth of him by the Pulse and Temper of his Heart, he would fear God, when he fails he weeps; God looks which way the Biass of his Heart stands: If his Heart be set against Sin, God will Pardon.\n\n4\\. God will make a Saints being foil’d by Temptation, turn to his spiritual Advantage.\n\n1\\. He may let a Regenerate Person fall by a Temptation, to make him more *Watchful.* Perhaps he walks loosly, and so was decoy’d into sin; but for the future he grows more curious and cautious in his walking: The foiled Christian is a vigilant Christian. He will have a care of coming within the Lions Chain any more, he will be shy and fearful of the Occasions of sin; he will not go abroad without his spiritual Armour, and he girds on his Armour by Prayer. When a wild Beast gets over the Hedge and hurts the Corn, a Man will make his Fence the stronger. So when the Devil gets over the Hedge by a Temptation, and foils a Christian, he will be sure to mend his Fence, and be more vigilant against a Temptation afterwards.\n\n2\\. God lets his Children be sometimes foiled by a Temptation, that they may see their *Continual Dependance* on God, and may go to him for strength. We need not only habitual Grace to stand against Temptation, but Auxiliary Grace. As the Boat needs not only the Oars, but Wind to carry it against a strong Tide. God lets his Children sometimes fall by a Temptation that seeing their own Weakness, they may rest more on Christ and Free-Grace, *Cant.* 8.5.\n\n3\\. God by suffering his Children to be foiled by a Temptation, will *settle* them the *more in Grace*; they shall get strength by their Foils. The Poets feign, that *Antaeas* the Giant in Wrestling with *Hercules* got Strength by every fall to the ground; it is true here. A Saint being foiled in wrestling with Satan gets more spiritual Strength. *Peter* had never such a strengthening in his Faith, as after his being foiled in the High-Priest’s Hall. How was he fired with Zeal, steeled with Courage? He who before was dash’d out of Countenance by the Voice of a Maid; now dares openly confess Christ before the Rulers and the Councils▪ *Acts* 2.14. The shaking of the Tree settles it the more; God lets his Children be shaken with the Wind of Temptation, that they may be more setled in Grace afterwards. This I have spoken that such Christians as God hath suffered to be foiled by Temptation, may not cast away their Anchor, or give way to sad despairing Thoughts.\n\n*Object.* But this may seem to make Christians careless whether they fall into a Temptation or no; if God can make their being foiled by a Temptation advantagious to them?\n\n*Answ.* We must distinguish between one who is foiled through *Weakness,* and through *Wilfulness.* If a Soldier fights, but is foil’d for want of Strength, the General of the Army will pity him and bind up his Wounds. But if he be wilfully foil’d, and proves treacherous, he must expect no Favour. So if a Christian fight it out with Satan, but is foil’d for want of Strength, (as it was with *Peter,*) God will pity him, and do him good by his being foil’d. But if he be foil’d wilfully and runs into a Temptation, (as it was with *Judas,*) God will shew him no Favour, but will execute Martial Law upon him.\n\nThe *Vses* Remain.\n\n*Vse* 1. See in what continual Danger we are. Satan is an exquisite Artist, a deep Headpiece, he lies in Ambush to ensnare; he is 〈 in non-Latin alphabet 〉, the *Tempter,* it is his Delight to make the Saints sin, and he is subtil in tempting; he hath 〈 in non-Latin alphabet 〉, Ways and Methods to deceive.\n\n*First.* He brings a Saint into sin, by making him *Confide in his habitual Graces.* Satan makes him believe he hath such a stock of Grace, as will Antidote him against all Temptations. Thus Satan deceiv’d *Peter,* he made him trust in his Grace; he had such a Cable of Faith, and strong Tacklings, that tho’ the Winds of Temptation did blow never so fierce, he could weather the Point. *Tho all men forsake thee, yet, I will not*; as if he had more Grace than all the Apostles: thus he was led into Temptation and fell in the Battle; a man may make an Idol of Grace. *Habitual* Grace is not sufficient without *Auxiliary.* The Boat needs not only Oars, but a Gale of Wind to carry it against Tide; so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation.\n\n*Secondly.* Satan tempts to sin by the *Baits* and *Allurements* of the World. *Foenus Pecuniae funus Animae*—one of Christ’s own Apostles was caught with a silver Bait. Such as the Devil cannot debauch with Vice, he will corrupt with Money. *All this will I give thee,* was his *last Temptation, Mat.* 4.9. *Achan* was deluded by a Wedge of Gold. *Silvester* the *Second* did sell his Soul to the Devil for a Popedom.\n\n*Thirdly.* Satan tempts to sin *sub specie boni,* under a mask and shew of *good*; his Temptations seem gracious Motions.\n\n1\\. He tempts Men to *Duties of Religion*; you will think this strange that Satan should tempt to duty, but it is so. 1. he tempts Men to duty out of *sinister* Ends. Thus he tempted the *Pharisees* to Pray and give Alms, *That they might be seen of men, Mat.* 6.5. Prayer is a Duty, but to look a squint in Prayer, to do it for Vain-glory, this Prayer is turn’d into sin. 2. He tempts to duty when it is *not in season, Numb.* 28.2. *My Offering and my Bread for my Sacrifices shall ye offer unto me in their due season.* Satan tempts to duty when it is out of season. He tempts to read the Word at home, when we should be hearing the Word. He will so tempt to one duty as it may hinder another. 3. He tempts some to duty, out of *design* that it may be a *Cloak for sin.* He tempts them to frequency in duty that they may sin and be less suspected. He tempted the *Pharisees* to make long Prayers, *That they might devour widows houses* under this pretence, *Mat.* 23.14. Who would suspect him of false Weights, that so oft holds a Bible in his hand? Thus cunning is Satan, he tempts to duty.\n\n2\\. He tempts men to sin out of a *shew of Love* to Christ. You will think this strange, but there’s truth in it. Many a good Heart may think what he doth is in love to Christ, and all this while he may be under a Temptation. Christ told *Peter,* he must suffer at *Jerusalem, Peter* took him and rebuked him, *Be it far from thee, Lord, Mat.* 16.21. as if he had said to Christ, Lord thou hast deserved no such shameful death, and this shall not be unto thee. *Peter* as he thought did this out of love to Christ, but *Peter* was all this while under a Temptation. What had become of us if Christ had hearkened to *Peter,* and had not suffered? So when Christ wash’d his *Disciples* Feet, *Peter* was so mannerly, that he would not let Christ wash his Feet, *Joh.* 13.8. *Thou shalt never wash my Feet.* This *Peter* did (as he thought) out of Love and Respect to Christ; *Peter* thought Christ was too good to wash his Feet, and therefore would have put Christ off; but this was a Temptation, the Devil put *Peter* upon this sinful Modesty; he struck at *Peters* Salvation, insomuch that Christ saith, *If I wash thee not, thou hast no part in me.* So again, when the *Samaritans* would not receive Christ, the Disciples, *James* and *John* said, *Lord, wilt thou that we command fire from Heaven to consume them? Luke* 9.54. They did this as they thought out of Love to Christ▪ they would wish for fire to consume his Enemies. But they were under a Temptation, it was not Zeal, but the Wild-fire of their own Passion; Ye know not (saith Christ) what spirits ye are of.\n\n*Fourthly.* Satan tempts to that sin which a mans Heart is naturally *most inclinable to*; he will not tempt a civil Man to *Gross* sin, this is abhorring to the light of Nature. Satan never sets a dish before men that they do not love? but he will tempt a civil man to *Pride,* and to trust in his own Righteousness; and to make a Saviour of his Civility. The Spider weaves a Web out of her own Bowels; the civil Man would weave a Web of Salvation out of his own Righteousness. See then in what danger we are when Satan is continually lying in Ambush with his Temptations.\n\n*Inference* 2. See mans Inability of himself to resist a Temptation. Could he stand of himself against a Temptation, this Prayer were needless, *Lead us not into Temptation*; no man hath Power of himself to resist a Temptation *further* than God gives him Strength, *Jer.* 10.23. *O Lord, I know that the way of man is not in himself.* If *Peter* who had *True Grace,* and *Adam* who had *Perfect Grace* could not stand against Temptation; much less can any stand by the Power of Nature, which Confutes the Doctrine of *Free-will*; what freedom of Will hath man, when he cannot resist the least Temptation?\n\n*Infer.* 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation—*Nitimur in vetitum*—we are as ready to swallow a Temptation as the fish to swallow the Bait. If the Devil tempt to Pride, Lust, Envy, Revenge; how do we symbolize with Satan, and embrace his snares. Like a Woman that hath a Suitor come to her, and she doth not need much wooing, she presently gives her Consent. Satan comes a wooing by Temptation, and we soon yield; he strikes fire and we are as dry Tinder that catcheth the first spark. He knocks by temptation, and (it is sad to think how) soon we open the door to the Devil, which is as if one should open the door to a Thief, this may cause a spring of Tears.\n\n*Infer.* 4. See hence a Christians Life is *no easie* life, it is *Military*; he hath a *Goliah* in the field to Encounter with, one that is arm’d with Power and Subtilty; he hath his *Wiles* and *Darts.* A Christian must be continually Watching and Fighting; Satans Designs carry death in the Front, 1 *Pet.* 5.8. *Seeking whom he he may devour.* Therefore we had need be always with our Weapons in our hand. How few think their Life a warfare? Tho’ they have an Enemy in the field that is always laying of Snares or shooting of Darts, yet they do not stand Sentinel or get their spiritual Artillery ready? They put on their *Jewels,* but not their *Armour, Job* 21.12. *They take the Tymbrel, and Harp, and rejoyce at the sound of the Organ,* as if they were rather in Musick than in Battle. Many are asleep in sloth when they should be fighting against Satan, and no wonder the Devil shoots them when he finds them asleep.\n\n*Use* 2. It reproves them who pray, *Lead us not into Temptation,* yet *run* themselves into Temptation. Such are they who go to Plays and Masquerades, and hunt after strange Flesh. Some go a slower pace to Hell, but such as run themselves into Temptation, these go galloping thither; we have too many of these in this debauch’d Age, who as if they thought they could not sin fast enough, tempt the Devil to tempt them.\n\n*Vse* 3. *Exhortation.* Let us labour that we be not overcome by temptation.\n\n*Quest.* What means may be used that Satans Temptations may not prevail against us?\n\n*Resp.* 1. *Avoid Solitariness.* It is no Wisdom in fighting with an Enemy to give him the *Advantage of the Ground*; we give Satan Advantage of the Ground, when we are alone. *Eve* was foiled in the Absence of her Husband; a Virgin is not so soon set upon in company, *Eccles.* 4 10. *Two are better than one.* Get into the *Communion of Saints,* and that is a good Remedy against Temptation.\n\n2\\. If you would not be overcome of Temptation, beware of the *Predominancy* of *Melancholy.* This is *Atra bilis,* a black Humour seated chiefly in the Brain; Melancholy disturbs Reason, and exposeth to Temptation. One calls Melancholy *Balneum Diaboli,* the Devils *Bath*; he baths himself with Delight in such a Person. Melancholy clothes the Mind in Sable, it fills it with such dismal Apprehensions, as oft end in self-murder.\n\n3\\. If you would not be overcome of Temptation, study *Sobriety.* 1 *Pet.* 5.8. *Be sober, because your Adversary walketh about.* Sober-mindedness consists in the moderate use of earthly Things; an immoderate desire of these things oft brings men into the snare of the Devil. 1 *Tim.* 6.9. *They that will be rich fall into a Snare.* He who loves Riches inordinately, will purchase them unjustly. *Ahab* would swim to *Naboths* Vineyard in Blood. He who is drunk with the Love of the World is never free from Temptation, he will pull down his Soul to build up an Estate. *Quid non mortalia pectora cogis auri sacra fames?* —Be *sober,* take heed of being drunk with the love of the World, lest ye fall into Temptation.\n\n4\\. Be always upon *your Guard,* watch against Satans Wiles and Subtilties, 1 *Pet.* 5.8. *Be vigilant▪ because your Adversary the Devil walks about.* A Christian must *Excubias agere,* keep Watch and Ward. See where Satan labours to make a Breach, see what Grace he most strikes at, or what sin he most tempts to, *Mark* 13.37. *I say to you all Watch.* Watch all the Sences, the Eye, the Ear, the Touch; Satan can creep in here. O how needful is the spiritual Watch! shall Satan be watchful and we drowsie? Doth he watch to devour us, and shall not we watch to save our selves? Let us see what sin our Heart most naturally inclines to, and watch against this.\n\n5\\. Beware of *Idleness.* Satan sows most of his seed in fallow Ground; it was *Hieroms* Counsel to his Friend to be ever busied, that if the Devil did come he might find him working in the Vineyard. Idleness tempts the Devil to tempt; the Bird that sits still is shot, he that wants Employment, never wants Temptation. When a man hath nothing to do, Satan will bring Grist to the Mill, and find him work enough.\n\n6\\. Make known thy Case to some godly Friend. The hiding a Serpent in the Bosom, is not the way to be safe. When the old Serpent hath gotten into your Bosom by a Temptation, do not hide him there by keeping his Counsel. If a spark be got into the Thatch, it is not Wisdom to conceal it, it may set the House on fire; conceal not Temptation. The keeping of Secrets is for familiar Friends: be not so great a friend to Satan as to keep his secrets; Reveal your Temptations, which is the way to procure others Prayer and Advice. Let all see that you are not true to Satans Party, because you tell all his Plots, and reveal his Treasons. Besides, the telling our Case to some Experienced Christian, is the way to have ease; as the opening a Vein gives ease; so the opening our Case to a Friend, gives ease to the Soul, and a Temptation doth not so much inflame.\n\n7\\. Make use of the *Word.* This the Apostle calls the *Sword of the Spirit, Ephes.* 6.17. a fit Weapon to fight against the Tempter. This *Sword of the Spirit* is *Gladius anceps,* a Two-edged Sword; it wounds carnal Lust, and it wounds Satan. He who travels a Road where there is *Robbing,* will be sure to ride with his Sword. We are travelling to Heaven, and in this *Road* there is a Thief will always beset us. Satan is in every place where we go. He meets us at Church, he doth not miss a Sermon, he will be tempting us there, sometimes to *Drowsiness*; when you sleep at a Sermon the Devil rocks you a-sleep, sometimes he tempts by distracting the Mind in Hearing. Sometimes he tempts to question the Truth of what you hear, thus we meet with the Tempter at Church; and he tempts in the shop, he tempts you to use Collusion and Deceit, *Hos.* 12.7. *The Ballances of Deceit are in his Hand.* So that we meet with the Tempter every where; therefore, this Thief being in the Road, we had need ride with a Sword; we must have the *Sword of the Spirit* about us We must have skill to use this Sword, and have an Heart to draw it out, and this Sword will put the Devil to flight. Thus our Blessed Saviour when Satan tempted him to Distrust and Blasphemy, he used a Scripture Weapon▪ *It is written.* Three times Christ wounded the old Serpent with this Sword. Christ could with his Power and Authority have rebuked the Prince of the Air, as he did the Winds, but he stops the Devils Mouth with Scripture, *It is written.* It is not our Vows or Resolutions will do it, it is not the Papists Holy-Water or Charms will drive away the Devil, but let us bring the Word of God against him; this is such an Argument as he cannot answer. It was a saying of *Luther,* I have had great Troubles of Mind, but so soon as I laid hold on any place of Scripture, and staid my self upon it, as upon my chief Anchor; straightway my Temptations vanished away; there’s no Temptation but we have a fit Scripture to answer it. If Satan tempts to Sabbath-Breaking answer him, *It is written, Remember to keep the Sabbath Day Holy.* If he tempts to Uncleanness, answer him, *It is written, Whore-Mongers and Adulterers God will judge.* If he tempts to Carnal Fear, say, *It is written, Fear not them that kill the Body, and after that have no more that they can do.* No such way to confute Temptation as by Scripture. The Arrows which we shoot against Satan must be fetch’d out of this Quiver. Many People want this *Sword of the Spirit,* they have not a Bible; others seldom make use of this Sword, but let it rust, they look seldom into the Scripture; therefore no wonder they are overcome by Temptations. He who is well skill’d in the Word, is like one who hath a Plaister ready to lay upon the Wound assoon as it is made, and so the danger is prevented. Oh study the Scripture and you will be too hard for the Devil; he cannot stand against this.\n\n8\\. Let us be careful of our *own Hearts,* that they do not *DECOY* us into sin. The Apostle saith, *A Man is drawn away of his own Heart and enticed, Jam.* 1.14. *Quisque sibi Satan est, Bern.* Every man hath a Tempter in his *own Bosom.* A Traitor within the Castle is dangerous. The Heart can bring forth a Temptation, tho’ Satan doth not Midwife it into the World. If Satan were dead and buried, the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body; so the Seed of all sin lies in Original Lust. Look to your Hearts.\n\n9\\. If you would not be overcome of Temptation, fly the *Occasions of sin.* Occasions of sin have a *Great Force* in them to awaken Lust within. He that would keep himself free from Infection, will not come near an infected House, if you would be sober avoid drunken Company. *Joseph* when he was enticed by his Mistress shun’d the Occasion, the Text saith, he would *not be with her, Gen.* 39.10. If you would not be ensnared by Popery, do not hear the Mass. The *Nazarite* who was forbid Wine, might not eat Grapes; which might occasion intemperance. Come not near the *Borders* of a temptation. Suppose one had a body made of Gunpowder, he would not come near the least spark of Fire, lest he should be blown up: Many Pray, *Lead us not into Temptation,* and they run themselves into temptation.\n\n10\\. If you would not be overcome by temptation, make use of *Faith* above all things. Take the *Shield of Faith,* Ephes. 6.16. Faith wards off Satan’s fiery darts, that they do not hurt, 1 Pet. 5.9. *Whom resist, stedfast in Faith* Mariners in a storm flie to their Anchor. Flie to your Anchor of Faith: Faith brings *Christ* along with it. Duellers bring their *Second* with them into the Field: Faith brings *Christ* for its *Second.* Faith puts us into *Christ,* and then the Devil cannot hurt us. The Chicken▪ is safe from the Birds of Prey under the Wings of the Hen; and we are secure from the Tempter under the Wings of the Lord *Jesus.* Though other Graces are of use to resist the Impulsions of Satan, yet Faith is the *Conquering* Grace: Faith takes hold of *Christ*’s Merits, Value and Vertue, and so a Christian is too hard for the Devil. The Stars vanish when the Sun appears: Satan vanisheth when Faith appears.\n\n11\\. If you would not be overcome of temptation, be much in *Prayer.* Such as walk in infectious places, carry Antidotes about them. Prayer is the best Antidote against temptation. When the Apostle had exhorted *to put on the whole Armour of God,* Ephes. 6.11. he adds, Vers. 18. *Praying with all Prayer.* Without this *Reliqua arma parum prosunt.* Zanchy. All other Weapons will do little good. *Christ* prescribes this Remedy, *Watch and pray, lest ye enter into temptation,* Mark 14.38. A Christian fetcheth down strength from Heaven by Prayer. Let us Cry to God for help against the Tempter, as *Sampson* cried to Heaven for help, Judg. 16.28. *O Lord God, remember me, and strengthen me I pray thee, that I may be avenged of the Philistines:* and, vers. 30. *The house fell upon the Lords, and upon all the People.*\n\nPrayer is *stagellum diaboli,* it whips and torments the Devil: The Apostle bids us Pray, 〈 in non-Latin alphabet 〉, *without ceasing,* 1 Thes. 5.17. It was *Luther*’s advice to a Lady, when temptation came, to fall upon her knees by Prayer. Prayer doth asswage the force of a temptation. Prayer is the best *Charm* or *Spell* we can use against the Devil. Temptation may bruise our Heel, but by Prayer we wound the Serpents Head. When *Paul* had a *Messenger of Satan to buffet him,* what remedy doth he use? He betook himself to Prayer, 2 Cor. 12.8. *For this thing I besought the Lord thrice, that it might depart from me.* When Satan assaults furiously, let us Pray fervently.\n\n12\\. If you would not be overcome of temptation, be Humble *in your own eyes:* Such are nearest falling who presume of their own strength. *Penelton* who said, his fat flesh should melt in the fire; instead of his fat melting, his heart melted, and he turned from the Truth. When Men grow into a big conceit, God lets them fall, to prick the Bladder of Pride. O be humble! Such are like to hold out best in a temptation, who have *most Grace:* but God gives more Grace to the humble, *James* 4 6. Beware of Pride; an Imposthume is not more dangerous in the Body, than Pride in the Soul. The Doves (saith *Pliny*) take a pride in their Feathers, and in their flying high; at last they flie so high that they are a prey to the Hawk: When Men flie high in Pride and Self-confidence, they become a prey to the Tempter.\n\n13\\. If you would not be foil’d by temptation, do not enter into a *Dispute* with Satan. When *Eve* began to argue the Case with the Serpent, the Serpent was too hard for her. The Devil, by his Logick, disputed her out of Paradise: Satan can mince sin, and make it small, and varnish it over, and make it look like Vertue; Satan is too subtil a Sophister to hold an Argument with him. Dispute not, but Fight. If you enter into a Parley with Satan, you give him half the Victory.\n\n14\\. If we would not be overcome of Satan, let us put on Christian *Fortitude.* An Enemy we must expect, who is either shooting of darts, or laying of snares, therefore let us be armed with courage, 2 Chr. 19.11. *Deal couragiously, and the Lord shall be with the good.* The Coward never won Victory: And, to animate us in our Combat with Satan,\n\n1\\. We have a good Captain that Marcheth before us. *Christ* is called the Captain of our Salvation, *Heb.* 2.10.\n\n2\\. We have good Armour; Grace is 〈 in non-Latin alphabet 〉, Armour of God’s making, *Ephes.* 6.11.\n\n3\\. Satan is beaten in part already: *Christ* hath given him his Deaths-wound upon the Cross, *Col.* 1.15.\n\n4\\. Satan is a *Chained* Enemy, his Power is limited. He cannot *Force the Will:* It was all *Eve* complained of, that the Serpent *deceived* her, not *constrained* her, *Gen.* 3.13. Satan hath *astutiam Suadendi,* not *potentiam Cogendi*; he may *perswade,* not *compel.*\n\n5\\. He is a Cursed Enemy, and God’s Curse will blast him: Therefore put on Holy Gallantry of Spirit and Magnanimity. Fear not Satan. Greater is he that is in you, than he that is against you.\n\n15\\. If we would not be overcome of a Temptation, let us call in the *help* of others. If an House be set on fire, would you not call in help? Satan tempts that he may rob you of your Soul; acquaint some Friends with your Case, and beg their *Counsel* and *Prayers:* Who knows but Satan may be *cast out* by the joynt-prayer of others? In case of Temptation, how exceeding helpful is the *Communion of Saints.*\n\n16\\. If we would not be overcome of Temptation, let us make use of all the *Encouragements* we can. If Satan be a Roaring Lion, *Christ is the Lion of the Tribe of Judah*; if Satan Tempts, *Christ* Prays: If Satan be a Serpent to Sting, *Christ* is a Brazen-Serpent to Heal: if the *Conflict* be hard, look to the *Crown,* James 1.12. Whilst we are fighting, *Christ* will Succour us, and when we overcome he will Crown us. What makes the Soldier endure a bloody fight, but hope of a Golden Harvest? Think, that shortly God will call us out of the Field, where the Bullets of Temptation fly so fast, and he will set a Garland of Glory upon our head. How will the case be altered? Instead of Fighting, Singing; instead of an Helmet, a Diadem; instead of a Sword, a Palm-branch of Victory; instead of Armour, White Robes; instead of Satan’s Skirmishes, the Kisses and Embraces of a Saviour? The viewing these eternal Recompences would keep us from yielding to Temptation. Who would to gratifie a Lust, lose a Crown.\n\n*Use* 4. A word of *Counsel* to such as are Tempted; Be so wise as to *make good use* of your Temptations; as we should labour to improve our *Afflictions,* so to improve our *Temptations.* We should pick some good out of Temptation, as *Sampson* got Honey out of the Lion.\n\n*Quest.* What Good comes out of a Temptation? Can there be any good in being set upon by an Enemy? Can there be any good to have *fiery darts* shot at us? Yes, God that can make a Treacle of Poison, can make his People get much good by their Temptations. *First,* Hereby a Christian sees that *Corruption* in his heart, which he never saw before: Water in a Glass looks pure, but set it on the fire, and the Scum boils up: So in Temptation, a Christian sees that Scum of Sin boil up, that Passion and Distrust of God as he thought had not been in his heart. *Secondly,* Hereby a Christian sees more of the *Wiles of Satan,* and is better able to withstand them. St. *Paul* had been in the Fencing School of Temptation, and he grew expert in finding out Satan’s Stratagems, 2 Cor. 2.11. *We are not ignorant of his devices. Thirdly,* Hereby a Christian grows more *humble*; God will rather let his Children fall into the Devil’s hands than be Proud; Temptation makes the Plumes of Pride fall, 2 Cor. 12.7. *Lest I should be exalted above measure, there was given me a thorn in the flesh.* Better is that Temptation that Humbles, than that Duty which makes one Proud. Thus you see how much good a Christian may get by Temptation; which made *Luther* say, Three things make a good *Divine,* Prayer, Meditation, Temptation.\n\n*Vse* 5. To such as have been under sore Temptations and Buffetings of Satan, to (Lust, Revenge, Self-murder,) but God hath stood by them, and given them strength to overcome the Tempter.\n\n1\\. Be very *thankful to God*; say as, 1 Cor. 15.57. *Thanks be to God who gives us the Victory.* Be much in Doxology. Why were we kept more than others from falling into sin? Was it because Temptation was not so strong? No: Satan shoots his darts with all his Force. Was the Cause in our *Will?* No: such a broken Shield would never have conquer’d Satans Temptations; know, that it was Free-grace that beat back the Tempter, and brought us off with Trophies of Victory. O be thankful to God: had you been overcome by Temptation, you might have put black-spots in the face of Religion, and given occasion to the Enemies of God to blaspheme, 2 *Sam.* 12.14. Had you been overcome, you might have lain sick of a *Wounded Spirit,* and cried out with *David* of *Broken Bones.* After *David* yielded temptation, he lay for above three quarters of a year in horror of Mind; and some *Divines* think, he never recovered his full joy to the day of his Death. O therefore, what cause have they to stand upon Mount *Gerizim,* blessing of God, who, in a Field-battel, have got the better of Satan, and been more than Conquerours. Say as the Psalmist, Psal. 124.6. *Blessed be the Lord who hath not given us as a prey to their Teeth:* So blessed be God who hath not given us as a prey to Satan that Roaring Lion. When God puts Mercy in the Premisses, we must put Praise in the Conclusion.\n\n2\\. You that have been tempted and come off Victors, be full of *Sympathy,* pity tempted souls; shew your *Piety* in your *Pity.* Do you see Satan’s darts sticking in their sides, do what you can to pull out these darts; communicate your experiences to them; tell them how you broke the Devils snare, and your *Saviour* was your *Succourer*—The Apostle speaks of restoring others in the *Spirit of meekness,* Gal. 1.6. The word 〈 in non-Latin alphabet 〉, to *restore,* alludes to Chirurgians, who set Bones out of joint: So when we see such as are tempted, and Satan hath, as it were, put their bones out of joint, labour to set them in joint again with all love, meekness and compassion. A word *spoken in season* may relieve a Soul fainting in Temptation; and you may do, as the good *Samaritan,* drop in oil and wine into the wound, *Luk.* 10.34. *Vir spiritualis consilia magis quàm convitia meditatur.* Aug.\n\n3\\. You that have got a Conquest of Satan, be *not Secure.* Think not that you shall never be troubled with the Tempter more: He is not like the *Syrians,* 2 King. 6 23. *The bands of Syria came no more into the Land of Israel.* A Cock if he be made once to run away, he will fight no more: But ’tis not so with Satan; He is a *Restless enemy*; and if you have beaten him back, he will make a fresh onset. *Hannibal* said of *Marcellus,* a *Roman* Captain, That whether he did beat, or was beaten, he was never quiet.\n\nWhen *Christ* had worsted Satan he went away from *Christ*; but, *ad Tempus,* for a Season, *Luk.* 4.13. as if he meant to come again. When we have gotten the better of Satan, we are apt to grow secure, to lay aside our Armour, and leave off our Watch; which, when Satan perceives, then he comes upon us with a new Temptation and wounds us: He deals with us as *David* did with the *Amalekites,* when they had taken the spoil, and were secure, 1 Sam. 30.16. *They were spread upon the Earth, eating and drinking and dancing:* then, Vers. 17. *David smote them, and there escaped not a man of them.* Therefore, after we have got the better of the Tempter, we must do, as Mariners in a *Calm, mend our Tackling,* as not knowing how soon another storm may come. Satan may, for a time, retreat, that he may afterwards come on more fiercely. He may go away a while, and bring seven other Spirits with him, *Luk.* 11.26.\n\nTherefore be not *Secure,* but stand upon your Watch-tower. Lie in your Armour; always expect a Fight. Say, as he that hath a short respit from an Ague, I look every day when my Fit should come: So say, I look every day when the Tempter should come; I will put my self into a Warlike posture. Satan, when he is beaten out of the Field, is not beaten out of heart, he will come again. He had little hope to prevail against *Christ; Christ* gave him three deadly wounds, and made him retreat; yet he departed onely *for a Season.* If the Devil cannot conquer us, yet he knows he shall molest us: if he cannot destroy us, he will disturb us. Therefore we must, with the Pilot, have our Compass ready, and be able to turn our Needle to any Point where Temptation shall blow. If the Tempter come not so soon as we expect, yet by putting our selves into a posture, we have this advantage, we are always *Prepared.*\n\nTo conclude all; Let us oft make this Prayer, *Lead us not into Temptation:* If Satan wooes us by a temptation, let us not give *Consent.* But in case a Christian hath, through weakness, (and not out of design) *yielded* to a temptation, yet let him not *cast away* his *Anchor.* Take heed of *Despair,* this is worse than the fall it self.\n\nChristian, steep thy soul in the brinish Waters of *Repentance,* and God will be appeased. Repentance gives the Soul a Vomit. *Christ* loved *Peter* after his denial of him, and sent the first news of his Resurrection to him; *Go tell the Disciples and Peter.* ’Tis an Error, to think that one act of sin can destroy the *Habit of Grace.* ’Tis a wrong to God’s Mercy and a Christian’s Comfort, to make this despairing conclusion, that after one hath fallen by temptation, his Estate is irrecoverable. Therefore Christian, if thou hast fallen with *Peter,* repent with *Peter,* and God will be ready to seal thy Pardon.\n\n[^1]: 2 Sam. 18.2."},{"number":101,"title":"But deliver us from Evil","part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[],"text":"*Matt.* 6.13. But deliver us from Evil.\n\n2\\. The Second Branch of this Sixth Petition, is, *Libera nos a malo; Deliver us from evil.* There is more in this Petition than is expressed: The thing *Expressed* is, that we may be kept from Evil: The thing farther intended is, that we may make a Progress in Piety, Titus 2.11. *Denying ungodliness and worldly lusts*; there is, being delivered from Evil; *that we should live soberly, righteously and godly*; there is a progress in Piety.\n\nI begin with the first thing in this Petition *Expressed, Deliver us from Evil.*\n\n*Quest.* What Evil do we Pray to be delivered from?\n\n*Answ.* 1. In *General,* from the evil of sin.\n\n2\\. More particularly, we Pray to be delivered,\n\n*First,* From the Evil of our own *Heart*; it is called an *Evil Heart,* Heb. 3.12.\n\n*Secondly,* From the Evil of *Satan*; He is called, 〈 in non-Latin alphabet 〉, the *Evil One,* Matt. 13.19.\n\n*Thirdly,* From the Evil of the World; it is called the present *evil World,* Gal. 1.4.\n\n1\\. In *General; Deliver us from evil:* We Pray to be delivered from the evil of sin. Not that we pray to be delivered immediately from the *Presence* and *In-being* of sin, for that cannot be in this life. We cannot shake off this Viper: but we Pray that God will deliver us more and more from the Power and Practice, from the Scandalous Acts of Sin, which cast a Reflection upon the Gospel.\n\n*Sin then is the Deadly Evil we pray against; Deliver us from Evil:* With what Pencil shall I be able to draw the deformed face of sin. The Devil would Baptize sin with the Name of Vertue: ’Tis easie to lay fair Colours on a Black Face.\n\nBut I shall endeavour to shew you what a Prodigious Monster sin is; and there is great reason we should pray, *Deliver us from evil.*\n\nSin is, (as the Apostle saith) 〈 in non-Latin alphabet 〉, exceeding sinful, *Rom.* 7.13. Sin is the very Spirits of Mischief distilled; ’tis called, 〈 in non-Latin alphabet 〉, the *Accursed thing,* Josh. 7.13. That sin is the most execrable evil, appears several ways.\n\n1\\. Look upon Sin in its Original. 2. Look upon Sin in its Nature. 3. Look upon Sin in the Judgment and Opinion of the Godly. 4. Look upon Sin in the Comparative. 5. Look upon Sin in the manner of cure. 6. Look upon Sin in its direful effects, and when you have seen all these you will apprehend, what an horrid evil sin is, and what great reason we have to pray, Deliver us from evil.\n\n1\\. Look upon sin in its *Original*; it fetcheth its pedigree from Hell: Sin is of the Devil, *John* 8.44. Sin calls the Devil Father, it is *Serpentis venenum,* as *Austin* saith, it is the Poison the Old Serpent hath spit into our Virgin Nature.\n\n2\\. Look upon Sin in its Nature, and so it is evil.\n\n1\\. See what the Scripture compares it to. Sin hath got a bad name, ’tis compared to the Vomit of Dogs, 2 *Pet.* 2.22. to a menstruous Cloath, *Isa.* 30.22. which as *Jerom* saith, was the most unclean thing under the Law, it is compared to the Plague, 1 *Kin.* 8.38. to a Gangrene, 2 *Tim.* 2.17. persons under these diseases we would be loth to Eat and Drink with.\n\n2\\. Sin is evil in its Nature as it is *injurious* to God three ways.\n\n1\\. It is 〈 in non-Latin alphabet 〉 a breach of Gods Royal Law, 1 John 3.4. *Sin is a transgression of the Law:* It is *Crimenlaesae Majestatis,* High Treason against Heaven. What greater injury can be offered to a Prince, than to trample upon his Royal Edicts? *Neh.* 9.26. *They have cast thy Laws behind their Backs.*\n\n2\\. Sin is a contumacious affront to God, ’tis a walking *contrary* to him, *Lev.* 26.40. the Hebrew word for sin, *Pashang,* signifies *Rebellion*; sin flies in the Face of God, *Job* 15.25. He *stretcheth out his hand against God*; we ought not to lift up a thought against God, much less to lift up an hand against him; but the sinner doth so; Sin is *Deicidium,* it would not only un-throne God, but Ungod him, if Sin could help it God should be no longer God.\n\n3\\. Sin is injurious to God as it is an act of high *ingratitude.* God feeds a sinner, Screens off many evils from him, yet he not only forgets Gods Mercies, but abuseth them, Hos. 2.8. *I gave her Corn and Wine and Oil, and multiplied her Silver, which they prepared for Baal.* God may say, I gave thee Wit, Health, Riches, which thou hast employed against me. A sinner makes an Arrow of Gods Mercies, and shoots at him, 2 Sam. 16 17. *Is this thy kindness to thy friend?* did God give thee life to sin? Did he give thee Wages to serve the Devil? O what an ungrateful thing is sin! Ingratitude forfeits Mercy, as the Merchant doth his Goods by not paying custom.\n\n3\\. Sin is evil in its nature, as it is a *foolish thing,* Luk. 12.20. 〈 in non-Latin alphabet 〉, Thou Fool, *this night shall thy Soul be required of thee.* 1 Sam 13.13. Is it not foolish to prefer a short Lease before an Inheritance? a sinner prefers the pleasures of sin for a season, before those pleasures which run at Gods right hand for evermore. Is it not folly to gratifie an Enemy? Sin gratifies Satan. *Mortalium errores epulae sunt daemonum.* Mens sins feast the Devil. Is it not folly for a Man to be *felo de se,* guilty of his own destruction, to give himself Poison? a Sinner hath an hand in his own Death, Prov. 1.18. *They lay wait for their own blood,* no creature did ever willingly kill it self but Man.\n\n4\\. Sin is a *polluting* thing. Sin is not only a *defection,* but a pollution, tis as rust to Gold, as a stain to Beauty, ’tis call’d filthiness of Flesh and Spirit, 2 *Cor.* 7.1. it makes the Soul red with guilt, and black with filth, *quanta saeditas vitiosae mentis!* Cicero. This filth of sin is *inward.* A spot in the Face may easily be wiped off, but to have the Liver and Lungs tainted is far worse; sin hath got into the Conscience, *Tit.* 1.15. sin defiles all the faculties, the Mind, Memory, Affections, as if the whole Mass of Blood were corrupted, sin pollutes and fly-blows our holy things: the Leper in the Law if he had touched the Altar, the Altar had not cleansed him, but he had polluted the Altar; an Emblem of sins Leprosie spotting our holy things.\n\n5\\. Sin is a *debasing* thing, it degrades us of our honour, *Dan.* 11.25. In those days shall stand up a vile person; this was spoken of *Antiochus Epiphanes* who was a King, and his name signifies illustrious, but sin had made him vile; sin blots a Mans name, nothing so turns a Mans Glory into shame as sin doth, sin makes one like a Beast, *Psal.* 49.20. ’tis worse to be like a Beast, than to be a Beast, ’tis no shame to be a Beast, but it is a shame for a Man to be like a Beast, Lust makes a Man Brutish, and Wrath makes him Devilish.\n\n6\\. Sin is an *enslaving* thing. A sinner is a Slave when he sins most freely. *Grave servitutis jugum,* Cicero. Sin makes Men the *Devils Servants.* Satan bids them sin, and they do it, he bid *Judas* betray Christ, and he did it; he bid *Ananias* tell a Lye, and he did it, *Act.* 5.3. when a Man commits a sin he is the Devils Lacky, and runs on his errand, they who serve Satan have such a bad Master, that they will be afraid to receive their Wages.\n\n7\\. Sin is an *unsavory* thing, Psal. 14.3. *They are altogether* become filthy, in the Hebrew, *neelachu* they are become *stinking*! sin is very noisome to God, that person who shall Worship in Gods House, yet live in the sin of uncleanness, let him be perfum’d with all the Spices of *Arabia* his Prayers are unsavoury, Isa. 1.13. *Incense is an* abomination to me; therefore God is said to behold the Proud *afar off, Psal.* 138.6. He will not come near the Dung-hill sinner, that hath such noisome Vapours coming from him.\n\n8\\. Sin is a *painful* thing, it costs Men much labour and pains to accomplish their wicked designs▪ Jer. 9.5. *They weary themselves to* commit iniquity. *Peccatum est sui ipsius paena.* What pains did *Judas* take to bring about his Treason? He goes to the High-Priest, and then after to the Band of Soldiers, and then back again to the Garden: What pains did the Powder-traiters take in digging through a thick Stone Wall? what pains in laying their Barrels of Powder, and then covering them with Crows of Iron? How did they tire out themselves in sins Drudgery, *Chrysostom* saith *Vertue* is easier than *Vice.* ’Tis easier to be sober than *intemperate.* ’Tis easier to serve God than to follow sin. A wicked man sweats at the Devils Plough, and is at great pains to Damn himself.\n\n9\\. Sin is a *disturbing* thing. Whatever defiles disturbs. Sin breaks the peace of the Soul. *Isa.* 57.21. No peace to the Wicked. When a Man sins presumptuously he stuffs his Pillow with Thorns, and his head will lie very uneasy when he comes to dye. Sin causeth a *Trembling at the Heart.* When *Spira* had sinn’d he had a Hell in his Conscience, he was in that horror that he professed he envied *Cain* and *Judas. Charles* the ninth who was guilty of the Massacre in *Paris,* was afterwards a *terrour to himself,* he was frighted at every noise, and could not endure to be waked out of his sleep without Musick. Sin breaks the peace of the Soul. *Cain* in killing *Abel* stab’d half the World at a blow, but could not kill the Worm of his own Conscience. Thus you see what an evil sin is in the nature of it, and had not we need pray, Deliver us from Evil.\n\n3\\. Look upon sin in the *Judgment* and opinion of the Godly, and it will appear to be the most prodigious evil.\n\n1\\. Sin is so great an evil, that the Godly will rather do any thing than sin, Heb. 11.24. *Moses chose rather to suffer with the People of God, than to enjoy the pleasures of sin.* The Primitive Christians said, *Ad leonem potius quàm lenonem,* they chose rather to be devoured by Lions without, than Lusts within. *Irenaeus* was carried to a place where was a Cross on one side and an Idol on the other, and he was put to his choice either to bow to the Idol or suffer on the Cross, and he chose the latter; a Wise Man will chuse rather to have a rent in his Coat than in his Flesh. The Godly will rather endure outward sufferings, than a rent in their Conscience. So great an evil is in sin, that the Godly will not sin for the *greatest gain,* they will not sin tho’ they might purchase an estate by it; nay, tho’ they were sure to promote Gods Glory by it.\n\n2\\. The Godly testifie sin is a great evil, in that they desire to die upon no account more than this, that they may be rid of sin; they are desirous to put off the clothing of the Flesh, that they may be uncloathed of sin. It is their greatest grief that they are troubled with such *Inmates,* they have the stirrings of Pride, Lust, Envy. It was a cruel Torment *Mezentius* used, he tied a dead Man to a living: Thus, a Child of God hath corruption join’d with Grace, here is a dead Man tied to the living. So hateful is this, that a believer desires to die for no other reason more than this, that death shall free him from sin. Sin brought death into the World, and death shall carry sin out of the World. Thus you see in the opinion of the Godly, sin is the most hyperbolical and execrable evil.\n\n4\\. Look upon sin in the *comparative,* and it will appear to be the most deadly evil. Compare what you will with it; 1. Affliction, 2. Death, 3. Hell; And still sin is worse.\n\n*First,* Compare sin with *affliction*; there is more evil in a drop of sin than in a Sea of affliction.\n\n1\\. Sin is the *Cause* of affliction, the cause is more than the effect. Sin brings all mischief, 〈 in non-Latin alphabet 〉, &c. *Chrysost.* Sin hath sickness, Sword, Famine, and all Judgments in the Womb of it. Sin rots the name, consumes the estate, wastes the radical moisture, as the Poets fain of *Pandora*’s Box, when it was opened, it filled the World full of Diseases: when *Adam* broke the Box of Original Righteousnes, it hath caus’d all the Penal evils in the World. Sin is the *Phaeton* that sets the World on Fire. Sin turn’d the Angels out of Heaven, and *Adam* out of Paradise; 〈 in non-Latin alphabet 〉. Chrys. Sin causeth Mutinies, Divisions, Massacres, Jer. 47.6. *O thou Sword of the Lord, how long will it be ere thou be quiet?* the Sword of Gods justice lies quietly in the Scabbard, till sin draws it out, and whets it against a Nation, so that sin is worse than affliction, it being the cause of it; the cause is more than the effect.\n\n2\\. God is the *author* of affliction, *Amos* 3.6. *Is there any evil in a City and the Lord hath not done it?* it’s meant of the evil of affliction. God hath an hand in affliction, but no hand in sin! God is the cause of every action, so far as it is *Natural,* but not as it is *Sinful.* He who makes an instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron. So God made the Instrument of our Souls, but the Rust and Canker of sin which corrupts our Souls God never made; *Peccatum Deus non fecit,* Austin. God can no more act evil than the Sun can darken. In this sense sin is worse than affliction; God hath an hand in affliction, but disclaims having any hand in sin.\n\n3\\. Affliction doth but reach the Body and make that miserable, but sin makes the Soul miserable. The Soul is the most noble part, 〈 in non-Latin alphabet 〉, Macar. The Soul is a Diamond set in a ring of Clay; it is excellent in its *Essence,* a Spiritual, immortal substance; excellent in the *Price* paid for it, redeemed with the Blood of God, *Act.* 20.28. it is more worth than a *World,* the World is of a courser make, the Soul of a finer spinning, in the World we see the Finger of God, in the Soul the Image of God. To have the pretious Soul endangered, is far worse than to have the Body endangered. Sin wrongs the Soul, *Prov.* 8.36. Sin casts this Jewel of the Soul over-board. Affliction is but Skin deep, it can but take away the Life, but sin takes away the Soul, *Luk.* 12.20. the loss of the Soul is an *unparallell’d loss,* it can never be made up again. God (saith St. *Chrysostom*) hath given thee two Eyes, if thou losest one thou hast another, but thou hast but one Soul, and if that be lost, it can never be repaired. Thus sin is worse than affliction, one can but reach the Body, the other ruins the Soul; is there not great reason then, that we should often put up this Petition, deliver us from evil?\n\n4\\. Afflictions are good for us, Psalm. 119.71. *It is* good for me *that I was afflicted*; many can bless God for affliction. Affliction humbles, Lam. 3.19. *remembring my affliction, the Wormwood and the Gall, my Soul hath them still in remembrance, and is humbled in me*; afflictions are compar’d to *thorns,* Hos. 2.8. these Thorns are to prick the Bladder of Pride. Affliction is the School of Repentance, Jer. 31.18. *Thou hast chastised me and I was chastised,* I *Repented.* The Fire being put under the *Still,* makes the Water drop from the Roses: the fire of Affliction makes the Water of Repentance drop from the Eyes. Affliction brings us nearer to God. The Loadstone of Mercy doth not draw us so near to God, as the Cords of Affliction. When the Prodigal was pinch’d with want, then saith he, *I will arise and go to my father,* Luke 15.18. Afflictions *prepare* for glory. 2 Cor. 4.17. *This light affliction works for us an eternal weight of glory*; the Limner lays his Gold upon dark colours: so God lays first the dark colours of affliction, and then the Golden colour of Glory. Thus Affliction is for our good, but sin is *not for* our Good; it keeps *good things from us,* Jer. 5.25. Your sins have with-holden *good things from you*; sin stops the current of Gods Mercy, it precipitates men to ruine. *Manassehs* affliction brought him to humiliation, but *Judas* his sin brought him to desperation.\n\n5\\. A man may be afflicted, and his *Conscience* may be *quiet. Pauls* feet were in the stocks, yet he had the Witness of his Conscience, 2 *Cor.* 1.12. the Head may ake, yet the Heart may be well, the outward Man may be afflicted, yet the Soul may dwell at ease, *Psal.* 25.13. the Hail may beat upon the Tiles of the House, when there is Musick within, in the midst of outward pain, there may be inward peace. Thus in affliction Conscience may be quiet: but when a Man commits a presumptuous scandalous sin, Conscience is troubled; 〈 in non-Latin alphabet 〉, by defiling the purity of Conscience, we lose the peace of Conscience, when *Spira* had sinned, and abjured the Faith, he was a terror to himself, he had an Hell in his Conscience.\n\n*Tiberius* the Emperor, felt such a sting in his Conscience that he told the Senate he suffered death daily.\n\n6\\. In Affliction we may have the *Love of God.* Afflictions are love tokens, *Rev:* 3.19. as many as *I love I rebuke.* Afflictions are sharp arrows, but shot from the Hand of a loving Father. If a Man should throw a Bag of Money at another, and it should bruise him a little, and raise the Skin, he would not be offended, but take it as a fruit of love: so when God bruiseth us with affliction, it is to enrich us with the Golden Graces of his Spirit, *all is love,* but when we commit sin God *withdraws* his love; ’tis like the Sun overcast with a Cloud, nothing appears but anger and displeasure. When *David* had sin’d in the matter of *Vriah,* 2 *Sam.* 11.27. the thing that *David* had done displeas’d the Lord.\n\n7\\. There are many *encouragements* to suffer affliction. God himself suffers with us, Isa. 63.9. *In all their afflictions he was afflicted*; God will strengthen us in our sufferings, Psal. 37.39. *He is their strength in the time of trouble.* Either God makes our burden lighter, or our Faith stronger. He will compensate and recompence our sufferings, Mat. 19.29. *Every one that hath forsaken Houses or Lands for my name sake, shall receive an hundred fold, and inherit Life everlasting.* Here are encouragements to suffer affliction, but there is no *encouragement* to *sin*! God hath brandish’d a flaming Sword of threatnings to deter us from sin, Psal. 68.21. *God shall wound the Hairy scalp of such an one as goes on still in his trespasses.* There is a flying Roul of Curses which enter into the House of a sinner, *Zac.* 5.4. if a Man sin, be it at his peril, *Deut.* 32.42. *I will make mine* Arrows drunk with *Blood.* God will make Men weary of their sins or he will make them weary of their Lives. Thus sin is worse than Affliction, there are Encouragements to suffer Affliction, but no Encouragement to sin.\n\n8\\. When a Person is afflicted, only *he himself* suffers, but by sinning openly he doth *hurt to others.*\n\n1\\. He doth hurt to the *Vnconverted*; one mans sin may lay a stone in another mans way, at which he may stumble and fall into Hell; *O the Evil of scandalous Sin*! some are *discouraged,* others *hardned*; thy sinning may be a cause of anothers damning, *Mal.* 2.7, 8. The Priests going wrong caused others to stumble.\n\n2\\. He doth hurt to the *Converted*; by an open scandalous sin he offends weak Believers, and so sins against Christ, 1 *Cor.* 8.12. Thus sin is worse than Affliction, because it doth hurt to others.\n\n9\\. In Afflictions the Saints may *Rejoyce,* 1 *Thes.* 1.6. *Ye receiv’d the Word in much Affliction with Joy, Heb.* 10.34. *Ye took joyfully the spoiling of your Goods. Aristotle* speaks of a Bird that lives among Thorns, yet sings sweetly; so a Child of God can rejoyce in Affliction, St. *Paul* had his Prison-songs, *Rom.* 5.3. *We glory in Tribulation,* 〈 in non-Latin alphabet 〉, the Word, signifies an Exuberancy of Joy, a Joy with Boasting and Triumph. God doth oft pour in those *Divine Consolations* as cause the Saints to rejoyce in Afflictions; they had rather have their Afflictions, than want their Comforts; God doth candy their Wormwood with Sugar, *Rom.* 5.5. You have seen the Sun shine when it rains. The Saints have had the shining of Gods Face, when Affliction hath rained and drop’d upon them. Thus we may rejoyce in Affliction, but we *cannot* rejoyce in sin, *Hos* 9.1. *Rejoyce not O* Israel, *for Joy, as other people, for thou hast gone a Whoring from thy God.* Sin is Matter of Shame and Grief, not of Joy. *David* having sinn’d in numbring of the people, *His Heart smote him,* 2 *Sam.* 24.10. as the pricking of a Vein lets out the Blood: so when sin hath prick’d the Conscience, it lets out the Joy.\n\n10\\. Affliction is a Magnifying of a Person, *Job* 7.17. *What is Man that thou shouldest magnifie him, and visit him every morning?* That is, visit him with Affliction.\n\nHow do Afflictions magnifie us?\n\n*Answ.* 1. As they are signs of Son-ship, *Heb.* 12.7. *If ye endure Chastening, God deals with you as Sons.* Every Print of the Rod is a Badge of Honor.\n\n2\\. As the sufferings of the Godly have raised their Fame and Renown in the World▪ the Zeal and Constancy of the Martyrs in their Suffering have Eterniz’d their Name: O how Eminent was *Job* for his Patience! *Jam.* 5.11. *Ye have heard of the Patience of* Job. *Job* the Sufferer was more Renown’d than *Alexander* the Conqueror. Thus Afflictions Magnifie a Person, but sin doth not magnifie, but vilifie him. When *Elies* Sons had sinn’d, and prophan’d their Priesthood, they turn’d their glory into shame; the Text saith, *They made themselves Vile,* 1 *Sam.* 3.13. Sin casts an indelible Blot on a mans Name, *Prov.* 6.32, 33. *Whoso commits Adultery with a Woman, a Wound and Dishonour shall he get, and his Reproach shall not be wiped away.*\n\n11\\. A man may suffer Affliction and bring *Honour to Religion. Pauls* Iron Chain, made the Gospel wear a Gold Chain; suffering Credits, and propagates the Gospel: but committing of sin brings a Dishonour and Scandal upon the ways of God. *Cyprian* saith when in the Primitive Times a Virgin who vow’d her self to Religion, had defil’d her Chastity, *Totum Ecclesiae Caetum erubescere,* Shame and Grief fill’d the face of the whole Congregation. When scandalous sins are committed by a few, they bring a Reproach upon all that profess. As three or four brass shillings in a summ of Mony make all the rest suspected.\n\n12\\. when a mans Afflictions are upon a good Account, that he uffers for Christ, he hath the *Prayers* of God’s People. ’Tis no small priviledge to have a stock of Prayer going; ’tis like a Merchant that hath a part in several Ships: Suffering Saints have a large share in the Prayers of others, *Acts* 12.5. Peter *was in Prison, but Prayer was made without ceasing of the Church to God for him.* What greater Happiness than to have God’s Promises▪ and the Saints Prayers? But when a Man sins presumptuously and scandalously, he hath the Saints bitter Tears, and just Censures; he is a burden to all that know him, as *David* speaks in another Case, *Psal.* 31.11. *They that did see me without fled from me.* So a scandalous sinner, the People of God fly from him; he is like an infected person, every one shuns and avoids him.\n\n13\\. Affliction can hurt a Man only *while he is living, but* sin doth hurt when he is dead; as a Mans Vertues and Alms may do good when he is dead: so a Mans sin may do Mischief when he is dead. When a Spider is kill’d, the Poison of it may do hurt: so the Poison of an Evil Example may do much hurt, when a man is in his Grave. Affliction at most can but *last a Mans Life,* but his sin lives and doth hurt when he is gone. Thus you see sin is far worse than Affliction.\n\n2\\. Sin is worse than *Death, Aristotle* calls Death 〈 in non-Latin alphabet 〉, the Terrible of Terribles, and *Job* calls it *The King of Terrors, Job* 18.14. but sin is more deadly than Death it self.\n\n*First,* Death tho’ it be painful, yet it were not hurtful but for sin. It is sin that imbitters Death, and makes it sting, 1 *Cor.* 15.56. *The Sting of Death is sin.* Were it not for sin, tho’ Death might kill us, it could not curse us. Sin poisons Deaths Arrow, so that sin is worse than death, because it puts a sting into Death.\n\n*Secondly,* Death doth but separate between the Body and the Soul: but sin (without Repentance) separates between God and the Soul, *Judg.* 18.24: *Ye have taken away my Gods, and what have I more?* Death doth but take away our Life from us; but sin takes away our God from us. So that sin is worse than Death.\n\n*Thirdly,* Sin is worse than Hell. In Hell there is the *Worm* and the *Fire,* but sin is worse.\n\n1\\. Hell is of *God’s making,* but sin is none of his making. ’Tis a Monster of the Devils Creating.\n\n2\\. The Torments of Hell are a burden only to the sinner; but sin is a burden to God, *Amos* 2.13. *I am pressed under you, as a Cart is pressed that is full of Sheaves.*\n\n3\\. In Hell-Torments there is something that is *Good.* There is the Execution of God’s Justice; there is justice in Hell, but sin is the most unjust thing: It would rob God of his Glory, Christ of his Purchase, the Soul of its Happiness. So that it is worse than Hell.\n\n*Fifthly,* Look upon sin in the *manner of its Cure*; it cost dear to be done away. The Guilt of sin could not be removed, but by the Blood of Christ, he who was God must die and be made a *Curse* for us before sin could be remitted. How horrid is sin that no Angel or Arch-Angel, nor all the Powers of Heaven could procure the Pardon of sin, but it cost the Blood of God. If a Man should commit an Offence, and all the Nobles should kneel upon their Knees before the King for him; but no Pardon could be had unless the King’s Son be Arraigned and suffer Death for him; all would conceive it was an horrible Fact that must be the cause of this: such is the case here, the Son of God must die to appease God’s Anger for our sins. O the Agonies and Sufferings of Christ! 1. In his *Body*; his Head Crown’d with Thorns, his Face spit upon, his Side pierced with the Spear, his Hands and Feet nailed,—*Totum pro vulnere Corpus.*—2. He suffered in his Soul, *Mat* 26.38. 〈 in non-Latin alphabet 〉, *My Soul is exceeding sorrowful unto Death.* He drank a bitter Cup mingled with Curses; which made him tho’ he were sanctified by the Spirit, supported by the Diety, comforted by Angels, sweat great Drops of Blood, and cry out upon the Cross, *My God, why hast thou forsaken me?* All this was to do away our sin; view sin in Christ’s Blood and it will appear of a Crimson Colour.\n\n*Sixthly,* Look upon sin in the *dismal Effects* of it, and it will appear the most horrid prodigious Evil, *Rom.* 6.23. *The Wages of sin is Death,* that is, the *Second Death, Rev.* 21 8. Sin hath shame for its Companion and Death for its Wages. A wicked man knows what sin is in the Pleasure of it, but doth not know what sin is in the Punishment of it. Sin is *Scorpio pungens,* it draws Hell at the heels of it. This hellish Torment, consists of two Parts.\n\n1\\. *Poena damni,* the Punishment *of Loss, Mat.* 7.23. *Depart from me.* It was a great trouble to *Absalom* that he might not see the Kings face; to lose Gods Smiles, to be banished from his Presence, in whose Presence is fulness of Joy, how sad and tremendous! this word *Depart* saith *Chrysostom* is worse than the fire. Sure sin must be the *Greatest Evil* which separates us from the *Greatest Good.*\n\n2\\. *Poena sensus,* the Punishment of Sence, *Mat* 25.41. *Depart from me, ye cursed, into everlasting Fire, prepared for the Devil and his Angels.* Why, might sinners plead, Lord, if we must depart from thee, let us have thy *Blessing*; no, *Go ye Cursed.* But if we must depart from thee, let it be into some place of *Ease* and *Rest*; no, go into fire. But if we must into the fire, let it be but for a *little time*; let the fire be quickly put out; no, go into everlasting fire. But if it be so that we must be there, let us be with good Company; no, with the Devil and his Angels. O what an Evil is sin? All the Torments of this Life are but *Ludibrium & Risus,* a kind of sport to Hell-Torments; what is a burning Fever, to the burning in Hell? It is call’d *the Wrath of the Almighty, Rev.* 19.15. The Almighty God inflicts the Punishment, therefore it will be heavy; a Child cannot strike very hard, but if a Giant strike he kills with a Blow. To have the Almighty God to lay on the stroke, it will be intolerable. Hell is the *EMPHASIS* of Misery. The Body and Soul which have sinn’d together, shall suffer together; and these Torments shall have *no Period* put to them, *Rev.* 9.6. *They shall seek Death, and shall not find it.* Rev. 24.11. *And the Smoak of their Torment ascendeth for ever and ever.* Here the wicked thought a Prayer long, a Sabbath long; but how long will it be to lie upon Beds of Flames for ever; this word ever breaks the Heart. Thus you see sin is the most deadly and execrable Evil; look upon it in its Original, in its Nature, in the Judgment and Estimate of the Wise; look upon it comparatively, it is worse than Affliction, Death, Hell; look upon it in the manner of Cure, and in the dismal Effect, it brings Eternal Damnation; is there not then a great deal of Reason that we should make this Prayer, *Deliver us from Evil*?\n\n*Vse* 1. *Branch* I. Is Sin such a deadly, pernitious Evil, the Evil of Evils? See then what it is we are to pray most to be delivered from, and that is from *Sin.* Our Saviour hath taught us to pray, *Deliver us from Evil.* Hypocrites pray more against *Temporal* Evils than *Spiritual. Pharaoh* pray’d more to have the Plague of Hail and Thunder to be remov’d, than his hard Heart should be removed, *Exod.* 9.28. The *Israelites* pray’d, *Tolle Serpentes,* Take away the *Serpents* from us more than to have their sin taken away, *Numb.* 21.8. The Hypocrites prayer is *Carnal,* he prays more to be cured of his Deafness and Lameness than of his Unbelief. More that God would take away his Pain, than take away his sin. But our Prayer should be, *Deliver us from Evil.* Spiritual Prayers are best; hast thou a diseased Body? Pray more that the Disease of thy Soul may be removed than thy Body, *Psal.* 41.4. *Heal my Soul, for I have sinned.* The *Plague* of the Heart is worse than a Cancer in the Breast. Hast thou a Child that is crooked? Pray more to have its Unholiness removed than its Crookedness; spiritual Prayers are more pleasing to God, and are as Musick in his Ears. Christ hath here taught us to pray against sin, *Deliver us from Evil.*\n\nII. *Branch.* If sin be so great an Evil, then admire the *Wonderful Patience* of God that bears with Sinners. Sin is a breach of God’s Royal Law, it strikes at his Glory; now, for God to bear with sinners who so provoke him, it shews admirable Patience; well may he be called, *The God of Patience, Rom.* 15.4. It would tire the Patience of the Angels to bear with mens sins one day; but what doth God bear? How many Affronts and Injuries doth he *put* up? God sees all the Intreagues and horrid Impieties committed in a Nation, *Jer.* 29.23. *They have committed Villany in* Israel, *and have committed Adultery, even I know, and am a Witness, saith the Lord.* God could strike men *dead in their sins,* but he forbears and respites them. My thinks I see the Justice of God with a flaming Sword in his Hand ready to strike the Stroke, and Patience steps in for the sinner; Lord *Spare* him a while longer. My thinks I hear the Angels saying to God, as the King of *Israel* to the Prophet, 2 *King.* 6.21. *Shall I smite them, shall I smite them?* Lord, here is such a sinner, shall I smite him? Shall I take off the Head of such a Drunkard, Swearer, Sabbath-breaker? And Gods Patience saith as the Dresser of the Vineyard, *Luke* 13.8. *Let him alone this year,* O the infinite Patience of God, that sin being so *Great* an Evil, and so *Contrary* to God, he should bear with sinners so long, 1 *Sam.* 24.19. *If a man find his enemy, will he let him go well away?* God finds his Enemies, yet he lets them go, he is not presently aveng’d on them? Every sin hath a voice to cry to God for Vengeance. *Sodom’s* sin cried, *Gen.* 18.20. yet God spares men; But let not sinners presume upon God’s Patience▪ if they repent not, long forbearance is no forgiveness; Gods Patience abus’d will leave men more inexcusable.\n\nIII. *Branch.* If Sin be so great an Evil, then there *is no sin little.* There’s no little *Treason*; every sin strikes at God’s Crown and Dignity; and in this sence it may be said, as *Job* 22.5. *Are not thy Iniquities infinite?* The least sin (as the Schoolmen say) is infinite *objective,* because it is committed against an infinite Majesty. And besides, nothing can do away sin, but that which hath an *Infiniteness* in it. For tho’ the Sufferings of Christ (as Man) were not infinite, yet the Divine Nature did shed forth an *Infinite* Value and Merit upon his Sufferings, So that no sin is little, there is *no little Hell* for sin; as we are not to think any of Gods Mercies little, because they are more than we can deserve: so neither are we to think any of our sins little, because they are more than we can answer for. That sin we esteem lightest, without Christ’s Blood will be heavy enough to sink us into Perdition.\n\nIV. *Branch.* If Sin be so great an Evil, then see whence all personal or national *Troubles come*; they come from the Evil of *Sin*; our Sins grow high, that makes our Divisions grow wide: Sin is the *Achan* that troubles us, it is the Cockatrice’s Egg, out of which comes a fiery flying Serpent. Sin is like *Phaeton,* who (as the Poets fain) driving the Chariot of the Sun, set the World on fire. Sin like the Planet *Saturn* hath a Malignant Influence; Sin brings us into straits, 2. *Sam.* 24.14. David *said unto* Gad, *I am in a great Streight, Jer.* 4.17. *As Keepers of a field are they against her round about*: As Horses or Deer in a field are so enclosed with Hedges, and so narrowly watched, that they cannot get out: so, *Jerusalem* was so close besieg’d with Enemies, and watch’d that there was no escape for her. Whence was this? *Ver.* 18. *This is thy Wickedness.* All our Evils are from the Evil of Sin. The Cords that pinch us are of our own twisting. *Flagitium & flagellum sunt tanquam Acus & Filum.* Sin raiseth all the Storms in Conscience; the Sword of God’s Justice lies quiet till Sin draws it out of the scabbard, and makes God whet it against a Nation.\n\nV. *Br.* If sin be so great an Evil, then how little Reason hath any one to be *in Love* with sin? Some are so infatuated with sin, that they delight in it. The Devil can so cook and dress sin, that it pleaseth the sinners Palate, *Job* 20.12. *Tho’ Wickedness be sweet in his Mouth.* Sin is as delightful to corrupt Nature as Meat to the Taste. Sin is a Feast on which Men feed their Lusts? but there’s little cause to be so in love with sin, *Job.* 20.14. *Tho’ Wickedness be sweet in his Mouth, it is the Gall of Asps within him.* To love sin is to hug an Enemy. Sin puts a Worm into Conscience, a Sting into Death, a Fire into Hell. Sin is like those Locusts, *Rev.* 9.7. *On their Heads were as it were Crowns like Gold, and they had Hair as the Hair of Women; and their Teeth were as the Teeth of Lions; and they had Tails like Scorpions, and they had Stings in their Tails*; after the Womens Hair comes the Scorpions Sting.\n\nVI. *Br.* If sin be so great an Evil, then what may we judge of them who *make light* of sin? as if there were *no danger* in it; as if God were not *in earnest* when he threatens sin; or as if Ministers were about a *needless* Work, when they Preach against sin. Some people make nothing of *breaking a Commandment*; they make nothing of telling a Lie, of Couzening, of Slandering, nothing of living in the sin of Uncleanness; if you weigh sin in the Ballance of some mens Judgments, it weighs very light; but who are those that make so light of sin? *Solomon* hath describ’d them, *Prov.* 19.9. *Fools make a mock of sin, Stultus in vitia cito dilabitur, Isidor.* Who but Fools would make light of that which grieves the Spirit of God? who but Fools would put such a Viperous sin in their Bosoms? Who but fools would laugh at their own Calamity, and make sport while they give themselves Poison.\n\nVII. *Br.* If sin be so great an Evil, then I infer that there’s *no good to be* gotten by Sin; of this Thorn we cannot gather Grapes. If Sin be so deadly an Evil, then we cannot get any *profit* by it; no man did ever thrive upon this Trade: Those Atheists said, *Mal.* 3 14. *It is in vain to serve God, and what profit is it?* But we may say more truly, what profit is there in Sin? *Rom.* 6.21. *What Fruit had ye in those things, whereof ye are now ashamed?* Where are your Earnings? what have you gotten by Sin? It hath shame for its Companion, and death for its Wages. What profit had *Achan* of his Wedge of Gold? That wedge seemed to cleave asunder his Soul from God: What profit had *Ahab* of the Vineyard he got unjustly? the Dogs licked his Blood, 1 *King.* 21.19. What profit had *Judas* of his Treason? For thirty pieces he sold his Saviour and bought his own Damnation. All the Gain men get by their Sins, they may put in their Eye; nay, they must, and weep it out again.\n\nVIII. *Br.* If Sin be so great an Evil, see then the Folly of those who venture upon sin, because of the *Pleasure* they have in it, 2 *Thes.* 2.12. 〈 in non-Latin alphabet 〉, *Who have Pleasure in Unrighteousness.* As for the Pleasure of sin, 1. It is but *Seeming,* it is but a pleasant Fancy, a golden Dream. 2. And besides, it is a *mixed* Pleasure, it hath Bitterness intermingled, *Prov.* 7.17. *I have* (saith the Harlot) *perfum’d my Bed with Myrrh, Aloes and Cinnamon.* For one sweet here are two bitters. Cinnamon is sweet, but Myrrh and Aloes are bitter; the Harlots Pleasure is mix’d. There are those inward Fears, and Lashes of Conscience, as imbitter the Pleasure. 3. If there be any Pleasure in sin, it is only to the *Body,* the bruitish Part; the Soul is not at all gratified by the Pleasure, *Luk.* 12.19. *Soul, take thy Ease.* He might more properly have said, *Body take thy Ease.* The Soul cannot feed on sensual Objects. 4. In short, that Pleasure men talk of in sin, is their *Disease*; some take pleasure in eating Chalk, or Coals, this is from their Disease. So when men talk of Pleasure in eating the Forbidden Fruit, it is from the Sickness and Disease of their Souls; *they put bitter for sweet, Isa.* 5.20. O what folly is it for a Cup of Pleasure to drink a Sea of Wrath? Sin will be bitter in the end, *Prov.* 23.31, 32. *Look not on the Wine when it is red, when it gives his Colour in the Cup; at last it bites like a Serpent.* Sin will prove like *Ezekiels* Rowl, sweet in the Mouth, but bitter in the Belly, *Mel in Ore, Fel in Corde*; ask *Cain* now how he likes his Murder? *Achan* how he likes his golden Wedge? O remember that saying of *Austin, Momentaneum est quod delectat, aeternum quod Cruciat.* The Pleasure of sin is soon gone, but the sting remains.\n\nIX. *Branch.* If Sin be so great an Evil, then what *Wisdom* is it to depart from Evil? *Job* 28.28. *To depart from Evil is Vnderstanding.* To sin is to do foolishly: therefore to depart from sin is to do wisely, *Solomon* saith, *Prov.* 29.6. *In every Transgression there is a Snare.* Is it not Wisdom to avoid a Snare? Sin is a *Deceiver,* it cheated our first Parents; instead of being as Gods, they became like *the Beasts that perish, Psal.* 49.20. Sin hath cheated all that have medled with it; is it not Wisdom to shun such a Cheater? Sin hath many fair pleas, and tells you how it will gratifie all the Senses with Pleasure: But saith a gracious Soul▪ Christ’s Love is sweeter; Peace of Conscience is sweeter; what are the Pleasures of Sin▪ to the Pleasures of Paradise? Well may the Saints be call’d *Wise Virgins,* because they spie the Deceits that are in sin and avoid the Snares. The Fear of the Lord that is Wisdom, and to depart from Evil is Understanding.\n\nX. *Branch..* If Sin be so great an Evil, then how *justifiable* and commendable are all those Means which are used to keep Men from sin. How justifiable are a Ministers Admonitions and Reproofs? *Titus* 1.13. *Rebuke them sharply.* 〈 in non-Latin alphabet 〉, Cuttingly; a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh, that the Patient may be sound: So God’s Minister comes with a cutting Reproof, but it is to keep you from sin, and to save your Souls, *Si Meritò objur gaverit te aliquis, scito quia profuit. Sen.* Esteem them your *best Friends,* who would keep you from sinning against God. If a man were going to poison or drown himself, were not he his Friend who would hinder him from doing it? All a Ministers Reproofs are but to keep you from sin, and hinder you from Self-Murder; *all is in Love,* 2 *Cor.* 5.11. *Knowing the Terror of the Lord, we perswade men.* ’Tis the Passion of most to be angry with them that would reclaim them from sin, *Amos* 5.10. *They hate him that rebuketh in the Gate.* Who is angry with the Physician for prescribing a bitter Potion, seeing it is to purge out the peccant Humour? ’Tis *Mercy* to Mens Souls to tell them of their sins. And surely those are Priests for the Devil, 2 *Chr.* 11.15. who see men go on in sin and ready to drop into Hell, yet never pull them back by a Reproof; nay, perhaps flatter them in their sins. God never made Ministers as false Glasses, to make bad Faces look Fair. Such make themselves guilty of other mens Sins.\n\n11\\. *Inference.* If sin be so great an evil, the evil of evils; then see what a bad choice they make, who choose sin to avoid affliction: As if to save the Coat from being rent, one should suffer his Flesh to be rent. It was a false charge that *Elihu* brought against *Job,* Chap. 36.21. *Thou hast chosen iniquity rather than affliction.* This is a bad choice. Affliction hath a Promise made to it, 2 *Sam.* 22.28. but sin hath no Promise made to it. Affliction is for our good, but Sin is not for our good; it would intail Hell and Damnation upon us. *Spira* chose iniquity rather than affliction, but it cost him dear. He at last repented of his choice. He who commits sin to avoid suffering, is like one that runs into a Lions Den to avoid the stinging of a Gnat.\n\n12\\. *Inference.* If sin be so great an evil, see then what should be a Christians great care in this life, to keep from sin: *Deliver us from evil.* Some make it all their care to keep out of trouble; they had rather keep their Skin whole, than their Conscience pure: But our care should be chiefly to keep from sin. How careful are we to forbear such a Dish, as the Phisician tells us is hurtful for us; it will bring the Stone or Gout? Much more should we be careful, that we eat not the *forbidden fruit,* which will bring Divine Vengeance, 1 Tim. 5. 22. *Keep thy self pure.* It hath been always the study of the Saints, to keep aloof off from sin, Gen. 39.9. *How can I do this great wickedness and sin against God.* Psal. 19.13. *Keep back thy Servant from presumptuous sins.* It was a saying of *Anselm,* If Sin were on one side, and Hell on the other, I would rather leap into Hell, than willingly sin against my God. O what a Mercy is it to be kept from sin? We count it a great Mercy to be kept from the Plague and Fire; But what is it to be kept from sin?\n\n13\\. *Inference.* Is sin so great an evil; see then that which may make us long for Heaven, when we shall be perfectly freed from sin; not onely from the *outward Acts* of sin, but from the *in-being* of sin. In Heaven we shall not need to pray this Prayer, *Deliver us from evil.* What a blessed time will it be, when we shall never have a Vain Thought more? Then *Christ’s* Spouse shall be *sine macula & ruga▪ without spot or wrincle,* Ephes. 5.27. Now, there’s a Dead Man tied to the Living; we cannot do any Holy Duty but we mix Sin; we cannot Pray without Wandring; we cannot Believe without Doubting: But then, our Virgin-Souls shall not be capable of the least tincture of Sin, but we shall all be as the *Angels of God.*\n\nIn Heaven we shall have no Temptation to sin. The Old Serpent is cast out of Paradise, and his fiery darts shall never come near to touch us.\n\n2\\. *Vse of Exhort.* And it hath Two distinct Branches.\n\n1\\. *Branch.* To all *in General.* If Sin be so great and prodigious an evil; Then as you love your Souls, *Take heed of sin.* If you tast of the *Forbidden Fruit,* it will cost you dear, it will cost you Bitter Tears, it may cost you lying in Hell: O therefore flie from sin.\n\n*First,* Take heed of sins of *Omission,* Matt. 23.23. It is as well dangerous not to do things Commanded, as to do things forbidden. Some think it no great matter to omit Reading Scripture. The Bible lies by like Rusty Armour, which they never use: They think it no great matter to omit Family, or Closet-prayer; they can go several Months and God never hear of them. These have nothing sanctified to them; they feed upon a Curse; *For every Creature is Sanctified by Prayer,* 1 Tim. 4.5. The Bird may shame many, it never takes a drop, but the eye is lift up towards Heaven. Oh take heed of living in the neglect of any known duty. It was the Prayer of a Reverend Holy Man on his Death bed, Lord, forgive my sins of Omission.\n\n*Secondly,* Take heed of *Secret* sins. Some are more modest than to sin openly in a *Belcony*; but they will carry their sins under a *Canopy,* they will sin in *Secret. Rachel* did not let her Fathers Images be seen, but *She put them under her, and sat upon them,* Gen. 31.34. Many will be Drunk, and Unclean, if they may do it that no body may see them. They are like one that shuts up his Shop-windows, but follows his Trade within doors. But if sin be so great an evil, let me warn you this day, not to sin *in Secret*; know, that you can never sin so privately, but that there are Two Witnesses always by, God and Conscience.\n\n*Thirdly.* Take heed of your *Complexion-sin.* That sin which your Nature and Constitution doth most incline you to. As in the Hive there’s a Master-Bee, so in the Heart there’s a Master-sin, Psal. 18.23. *I have kept my Self from mine Iniquity:* There is some sin that is the special Favourite, the *peccatum in deliciis*; the Darling-Sin, that lies in the Bosom; and this doth bewitch and draw away the heart. O beware of this.\n\n*Quest.* How may this Darling-sin be known?\n\n*Answ.* 1. That Sin which a Man doth most *cherish,* and to which all other sins are subservient; This is the sin which is most tended and waited upon: The Pharisees darling-sin was Vain-glory, all they did was to feed this sin of Pride, Matt. 6.2. *That they may have Glory of Men:* When they gave Alms, they sounded a Trumpet. If a stranger had Asked the Question, Why doth this Trumpet sound? The Answer was, The Pharisees are going to give Alms to the Poor. Their Lamp of Charity was fill’d with the Oil of Vain-glory, *Matt.* 23.5. All their Works *for to be seen of Men.* Pride was their Bosom-sin. Oftentimes Covetousness is the darling-sin; all other sins are committed to maintain this. Why do Men Equivocate, Oppress, Defraud, Take Bribes, all is to uphold Covetousness.\n\n2\\. That sin which a Man doth *not* love to have *reproved,* is the darling-sin: *Herod* could not endure to have his *Incest* spoken against: if *John Baptist* meddles with that Sin, it shall cost him his Head.\n\n3\\. That Sin which hath most *power over one,* and doth most easily lead him *Captive,* that is the Beloved of the Soul. There are some sins a Man can better put off, and give a repulse to; but there is one sin, which, if it comes to be a Suitor, he cannot deny, but is overcome by it; this is the bosom-sin. The young Man in the Gospel had a Complexion-sin which he could not resist, and that was the Love of the World: His Silver was dearer to him than his Saviour. It is a sad thing a Man should be so bewitch’d by a Lust, that he will part with the Kingdom of Heaven to gratifie it.\n\n4\\. That sin which Men *use Arguments* to defend, is the darling sin. To plead for sin is to be the Devil’s Attorney. If the sin be Covetousness, and we vindicate it; if it be rash Anger, and we justifie it, Jonah 4.9. *I do well to be angry:* This is the Complexion-sin.\n\n5\\. That sin which doth most *Trouble* one, and fly in his Face in an hour of Sickness and Distress, that is the beloved sin. When *Joseph*’s Brethren were distressed, their sin came to remembrance in selling their Brother, *Gen.* 12.21. So when a Man is upon his Sick-bed, and Conscience shall say, Dost not thou remember how thou hast lived in such a sin, though thou hast been often warned, yet thou wouldst not leave it. Conscience reads a Curtain Lecture: Sure that was the Darling sin.\n\n6\\. That sin which a Man is most *unwilling to part with,* that is the Darling sin. *Jacob* could, of all his Sons, most hardly part with *Benjamin,* Gen. 42.36. *Joseph is not, and Simeon is not, and ye will take Benjamin away.* So saith the Sinner, this and that sin I have parted with, But must *Benjamin* go? Must I part with this delightful sin? That goes to the Heart. This is the *Dalilah,* the beloved sin. O if sin be such a deadly evil, dare not to indulge any bosom sin: This is of all other most dangerous; like an Humour striking to the Heart, which is mortal. Leave open but one Gap, the wild Beast may enter at it. One darling sin liv’d in, is setting open a Gap for Satan to enter.\n\n4\\. Take heed of the Sins which attend your *particular Callings.* A Calling you must live in. *Adam* in Paradise Tilled the Ground: God never Sealed Warrants to Idleness: but every Calling hath its snare. As some sin in living out of a Calling; so others sin in a Calling. Remember how deadly an evil sin is, avoid those sins which you may be exposed to in your *Trade.* Take heed of all fraud and collusion in your dealings, Matt. 7.12. *Whatsoever ye would that Men should do to you, do ye even so to them.*\n\n*First,* Take heed of a *deceitful tongue* in Selling: The Scripture makes it the Character of one that goes to Heaven, Psal. 15.2. *He speaketh the truth from his heart.* It is the Custom of many to say, The Commodity stands them in more, yet take less. This is hardly credible.\n\n*Secondly,* Beware of a deceitful *Balance,* Hos. 12.7. *The Balances of deceit are in his hand:* Men, by making their Weights lighter, make their Account heavier.\n\n*Thirdly,* Beware of sophisticating, mingling and embasing commodities, Am. 8.6. *They sell the refuse of the Wheat.* They would pick out the best Grains of the Wheat, and sell the worst at the same price as they did the best; to mix a courser commodity with a fine, and yet sell it all for fine, is no better than deceit, *Isa.* 1.22.\n\n*Fourthly.* Beware of stretching your Consciences too far, or taking more a great deal for a Commodity than it is worth, Levit. 25.14. *If thou sell ought unto thy Neighbour, ye shall not oppress one another.* There is a lawful gain allowed, yet one may not so advantage himself, as to damnifie another. Let that be the Tradesman’s Motto, Act. 24.16. *A Conscience void of offence towards God, and towards Man.* He hath an hard bargain, that doth Purchase the World with the loss of his Soul.\n\n*Fifthly.* Sin being so deadly an evil, take heed of the *Appearance* of sin, 1 Thes. 5.22. *Abstain from the appearance of evil.* Abstain not onely from apparent evil, but the appearance of Evil: If it be not absolutely a sin, yet if it looks like sin, avoid it. He who is loyal to his Prince, not onely forbears to have his hand in Treason, but he will take heed of that which hath a show of Treason. *Joseph*’s Mistriss tempted him, and he fled and would not be *with her,* Gen. 39.12. An appearance of Good is too little, and an appearance of Evil is too much.\n\n1\\. The appearance of evil is oft an *occasion* of evil: Dalliance is an appearance of evil, and oftentimes it occasions evil. Touching the Forbidden Fruit, may occasion tasting. Dancing in Masquerades hath oft been the occasion of Uncleanness.\n\n2\\. The appearance of evil may scandalize another, 1 *Cor.* 8.12. when ye sin against the Brethren, and wound their weak conscience, ye sin against *Christ:* sinning against a Member of *Christ,* is a sinning against *Christ.*\n\nThus you see, sin being so deadly an evil, we should avoid all sin; Sins of Omission, Secret Sins, Complexion Sins, Sins that attend our particular Calling, yea, the appearance of evil.\n\n*Quest.* What means shall we use to be kept from the Acts of Sin?\n\n*R.* If you would be preserved from actual and scandalous Sins, labour to Mortifie *Original Sin.* If you would not have the branches bud and blossom, smite at the root. I know Original Sin cannot in this life be *removed,* but labour to have it *subdued.* Why do Men break forth into *Actual sins,* but because they do not mortifie *Heart-sins.* Suppress the first risings of Pride, Lust, Passion: Original sin unmortified will prove such a Root of *Bitterness,* as will bring forth the cursed fruit of Scandalous Sin.\n\n2\\. If you would be kept from Actual Sins, think what an *odious* thing sin is. Besides, what you have heard, remember, Sin is the Accursed thing, *Josh.* 7.21. It is the abominable thing God hates, *Jer.* 44.4. O do not this abominable thing that I hate. Sin is the Spirits of Witchcraft. It is the Devil’s Excrement; it is call’d 〈 in non-Latin alphabet 〉, *filthiness* ▪ Jam. 1.21. If all the evils in the World were put together, and their quintessence strain’d out, they could not make a thing so filthy as Sin doth. So odious is a Sinner, that God loaths the sight of him, *Zec.* 11.8. *My Soul loathed them.* He who defiles himself with Avarice, What is he but a a Serpent licking the dust? He who defiles himself with the Lust of Uncleanness, What is he but a Swine with a Man’s Head? He who defiles himself with Pride, What is he but a Bladder, whom the Devil hath blown up? He who defiles himself with Drunkenness, What is he but a Beast that hath got the Staggers. To consider how odious and base a thing Sin is, would be a means to keep us from sinning.\n\n3\\. If you would be kept from actual sins, get the Fear of God planted in your hearts; 〈 in non-Latin alphabet 〉, *Chrys.* Prov. 16.6. *By the Fear of the Lord Men depart from evil. Cavebis si pavebis*; Fear is a *Bridle* to Sin, and a *Spur* to Holiness. Fear puts an holy awe upon the heart, and binds it to its good behaviour. By the Fear of the Lord Men depart from evil. When the Emperess *Eudoxia* threatned to banish *Chrysostom; Tell her,* saith he, *I Fear nothing but sin.* Fear is *janitor animae*; it stands as a Porter at the door of the Soul, and keeps sin from entring: All sin is committed for want of the fear of God, Rom. 3.14. *Whose Mouth is full of Cursing and Bitterness; their feet are swift to shed blood; there is no fear of God before their eyes.* Holy fear stands Sentinel, and is ever watching against Security, Pride, Wantonness. Fear is a Christians Life-guard, to defend him against the fiery darts of Temptation. *Si vis esse securus, semper time.* The way to be safe, is always to fear, *Prov.* 28.14.\n\n4\\. If we would be kept from actual Sins, let us be careful to avoid all the In-lets and Occasions of sin? Run not into *Evil Company:* he that would not have the Plague, will not go into an infected House. Guard your *Senses,* which may be the Inlets to sin. Keep the two Portals, the *Eye,* and the *Ear.* Especially, look to your *Eye*; much sin comes in by the *Eye*; the Eye is oft an *Inlet* to sin; sin takes fire at the Eye: The first sin in the World began at the Eye, Gen. 3.6. *When the Woman saw that the Tree was good for Food, and was pleasant to the Eyes; then she took of the Fruit thereof.* Looking begat Lusting, Intemperance begins at the Eye; Looking on the Wine when it is red, and gives its Colour in the Glass, causeth Excess of drinking, *Prov.* 23.21. Covetousness begins at the Eye, Josh. 7 21. *When I saw among the Spoils, a goodly Babylonish Garment, and a Wedge of Gold, I coveted and took them.* The fire of Lust begins to kindle at the Eye. David *walking upon the Roof of his House, saw a woman washing her self, and she was* (saith the Text) *beautiful to look upon,* and he sent Messengers and took her, and defiled himself with her, 2 Sam. 11.2. O therefore look to your Eyes; Job *made a Covenant with his Eyes,* Job 31.1. If the Eye be once inflamed, it will be hard to stand out long against sin. If the out-works are taken by an Enemy, there’s great danger of taking the whole Castle.\n\n5\\. If you would be kept from actual gross sin, study Sobriety and Temperance, 1 Pet. 5.8. *Sobrii este, Be sober.* Check the inordinacy of Appetite: Sin doth frequently make its entrance this way. By gratifying the sensitive appetite, the Soul that is a-kin to Angels, is inslav’d to the bruitish part. Many drink, if not to Drunkenness, yet to Drowsiness. The not denying the sensitive appetite, makes Mens Conscience so full of guilt, and the World so full of scandal. If you would be kept from running into sin, lay restraint upon the flesh: What hath God given reason and conscience for, but to be a bridle to check inordinate desires?\n\n6\\. If you would be kept from actual sins, be continually upon your spiritual *watch:* 〈 in non-Latin alphabet 〉· Chrysost.\n\n1\\. Watch your *Thoughts,* Jer. 4.14. *How long shall thy vain thoughts lodge within thee?* Sin begins at the thoughts. First Men cherish revengeful thoughts, then they dip their hands in blood. Set a Spy over your thoughts.\n\n2\\. Watch your *Passions*; Passions of Anger, Passions of Lust. The heart is ready to be destroyed by its own Passions, as the Vessel is to be overturned by the Sail. Passion transports beyond the bounds of reason; it is *brevis insania,* Sen. A short frenzy. *Moses,* in a Passion, spake unadvisedly with his Lips, *Psal.* 106.33. The Disciples, in a Passion, called for fire from Heaven. A man in a Passion is like a Ship in a Storm, that hath neither Pilot nor Sails to help it, but it is expos’d to the Waves and Rocks.\n\n3\\. Watch your *Temptations.* Satan continually lies in ambush, and watcheth to draw us to *sin; Stat in procinctu diabolus*; he is fishing for our Souls: he is either laying of snares, or shooting of darts, therefore we had need watch the Tempter, that we be not decoyed into sin. Most sin is committed for want of watchfulness.\n\n7\\. If you would be kept from the evil of sin, consult with the *Oracles* of God, be well versed in Scripture, Psal. 119.11. *Thy word have I hid in my heart, that I might not sin against thee.* The word is *Anceps gladius,* a two-edged Sword, to cut asunder mens lusts. When the Fogs and Vapours of sin begin to arise, let but the Light of Scripture shine into the Soul, and it dispels those Fogs: *Let the word of Christ dwell richly in you,* Col. 3.16. *Alphonsus* King of *Arragon* read over the Bible Fourteen times. The word shews the damnable evil of sin; it furnisheth us with *Precepts,* which are so many *Receipts* and *Antidotes* against sin. When *Christ* had a Temptation to sin, he beat back the Tempter, and wounded him Three times with this Sword of the Spirit, *It is written.*\n\nWhy do men live in sin, but because they either do not Read the Word, or do not believe it.\n\n8\\. If you would be preserv’d from gross, presumptuous sin, get your hearts fired with *love* to God. Love hath a great force in it, it is *strong as death*; it breaks the league between the heart and sin.\n\nTwo things in God cause Love.\n\n*First,* His *Orient Beauty: Moses* desired to see some glimpse of it; *Lord, shew me thy glory.*\n\n2\\. His *Amazing Love*; What a Prodigy of Love was it, to give his Son out of his Bosom, and lay such a Jewel to pawn for our Redemption. These two, the *Orient* of God’s Beauty, and the *Magnitude* of his Love, may, like two Loadstones, draw our Love to God; and if we love him, we will not sin against him. He that loves his Friend, will not by any means displease him. I have read of four men meeting together, who asked one another, What it was that kept them from sinning? One said, The Fear of Hell; Another said, The Joys of Heaven; The Third said, The Odiousness of Sin; The Fourth said, That which keeps me from sin, is, *Love* to God: Shall I sin against so good a God? Shall I abuse Love? Love to God is the best Curben-bit to keep from sin.\n\n9\\. If you would be kept from the evil of sin, be diligent in a *Calling. Dū laboribus omnia vendunt—Adam* in Paradise must till the Ground. Such as live idly expose themselves to sin: if we have no work to do, Satan will find us work. He sows most of his seed in *Fallow* ground. A Woman being much tempted to sin, came to Reverend Mr. *Greenham* for Advice, What she should do to resist the Temptation? He gave her this Answer; Be always well employed, that so when Satan comes, he may find thee busied in thy Calling, and thou maist not be at leisure to listen to his Temptations.\n\n10\\. If you would be kept from sin, fix the eye of your Mind upon the *Beauty of Holiness:* Holiness consists in our *Conformity* to God; Holiness is the sparkling of the Divine Nature; a beam of God shining in the Soul. How lovely is *Christ*’s Bride, when decked and bespangled with the Jewels of Holiness? What makes the Seraphims Angels of Light but their Holiness? Do but think with your selves what a splendid glorious thing Holiness is, and it will cause a disgust and hatred of sin, which is so contrary to it. The beholding of Beauty, makes one out of love with Deformity.\n\n11\\. If you would keep from the evil of sin, meditate frequently of Death, *First,* The unavoidableness of it, *Heb.* 9.27. *Statutum est, It is appointed for all once to die.* We are not so sure to lie down this night in our *Bed,* as we are to lie down in our *Grave. Secondly,* The uncertainty of the *Time.* We are but *Tenants at will*; we hold our Life at the Will of our Landlord; And how soon may God turn us out of this house of clay? Death oft comes when we *least* look for it. The Floud (as some Learned Writers observe) came in the Month *Zif,* or *April,* in the Spring, when the Trees were Blossoming, and the Birds Singing; then came the Floud, when they least looked for it. So oft in the Spring of Youth, when the Body is most healthy, and the Spirits most sprightly and vigorous, and Death is least thought on, then it comes. Could we think often and seriously of Death, it would give a Death’s-wound to sin. *Nihil sic revocato peocata quàm crebra mortis contemplatio.* Aug. No stronger Antidote against sin than this: Am I now Singing, and to morrow may be Dying? What if Death should take me doing the Devil’s work? Would it not send me to him to receive my Wages? Would but the Adulterer think, I am now in the Act of Sin, but how soon may Death come; and then I who have burned in lust, must burn in Hell. This sure would strike a damp into him, and make him afraid of going after strange Flesh.\n\n12\\. If you would be kept from Gross Scandalous Sins, beware of a *Covetous* Heart. Covetousness is a *dry Drunkenness.* He who thirsts insatiably after the World, will stick at no sin, he will betray *Christ* and a Good Cause for Money: *Cui nihil satis eidem nihil turpe.* Tacitus. 1 Tim. 6.10. *The love of Money is the root of all evil.* From this Root comes, *First,* Theft. *Achan*’s covetous humour made him steal the Wedge of Gold, Josh. 7.21. Covetousness makes the Jayls so full. *Secondly,* From this root comes Murder. Why did *Ahab* Stone *Naboth* to death, but to possess his Vineyard? 1 *King.* 21.13. Covetousness hath made many swim to the Crown in blood. *Thirdly,* From this bitter Root of Covetousness proceeds Cousenage: It is the Covetous hand holds false weights. *Fourthly,* From this Root of covetousness comes Uncleanness. You read of the *hire* of a Whore, *Deut.* 23.18. For Money she would let both her Conscience and Chastity be set to sale. O if you would be kept from the evil of sin, beware of Covetousness which is the In-let to so many sins.\n\n13\\. Let us be much in Prayer to God, to keep us from Ingulphing our selves in sin, Psal. 19.11. *Keep back thy servant from presumptuous sins.* We have no power inherent to keep our selves from evil. *Arnoldus* saith, That Man in his corrupt estate, hath *Aliquas reliquias vitae Spiritualis*—Some Reliques of Spiritual Life left: And *Arminius* saith, Man hath a sufficiency of Grace in himself, whereby he may, *Abstinere à malo,* abstain from evil. Free-will is a sufficient curb to check and pull him back from sin. But then what needed *Christ* to have Taught us this Prayer, *Libera nos à malo, Deliver us from evil?* If we have power of our selves to keep from sin, What need we pray to God for power? Alass, if *David* and *Peter* who had an Habit of Grace, fell, for want of a fresh gale of the Spirit to hold them up, much more will they be in danger of falling, who have onely the power of Free will to hold them.\n\nLet us therefore sue to God for strength to keep us from sinning; Pray that Prayer of *David,* Psal. 119.117. *Hold thou me up, and I shall be safe:* and that other Prayer, Psal. 17.5. *Hold up my goings in thy paths, that my footsteps slip not.* Lord keep me from dishonouring thee, keep me from the defiling sins of the Age, that I may not be worse for the Times, nor the Times the worse for me. *Keep back thy servant from presumptuous sins.* Lord, whatever I suffer, keep me from sin. The Child is safe in the Nurses arms; and we are onely safe from falling into Sin, while we are held up in the Arms of *Christ* and Free-Grace.\n\n2\\. *Branch* Of the Exhortation hath an aspect to God’s Children, you that are Professors, and carry *Christ*’s Colours, I beseech you, above all others, to take heed of sin; beware of any action that is scandalous and unbecoming the Gospel. You have heard what a prodigious hyperbolical evil sin is. Come not near the forbidden fruit, Hos. 4.15. *Though Israel play the harlot, yet let not Judah offend.* So, though wicked Men run into sin, yet let not the Spouse of *Christ* defile the breasts of her Virginity. Sin doth ill become any, but it doth worse become Professors. Dung is unhandsome in the Street, but to see it in the Temple, How offensive is it? Leprosie in the Foot doth ill, but to see a leprous sore in the Face is much worse. To see sin break forth in them, who have a Face of Religion, is most to be abominated. The sins of the wicked are not *so much* wondered at, Dan. 12.10. *The wicked shall do wickedly.* It is no wonder to see a Toad spit Poison; it was not so much wondered to see *Cain,* or *Ahab* sin; but to see *Lot*’s Incest, to see *David*’s hands stained with blood, this was strange. When the Sun is Eclipsed, every one stands and looks upon it. So when a Child of light is Eclipsed by scandalous sin, all stand and gaze at this Eclipse.\n\nThe Sins of God’s People, do, in some sense, more provoke God, than the sins of the Wicked. We read of the provoking of his *Sons and Daughters,* Deut. 32.19. The sins of the Wicked Anger God, but the sins of his People Grieve him. The sins of God’s People have a more malignant aspect, and are of a blacker dye than others: There are those aggravations in the sins of God’s People, as are not to be found in the sins of the Unregenerate, in Eight *Particulars.*\n\nFor, *First,* The Godly have something which may *ponere obicem, Restrain* them from sin. Wicked Men, when they sin, have no Principle to restrain them; they have Wind and Tide to carry them, but have nothing to pull them back from sin: but a Child of God hath a Principle of Grace to give check to sin. He hath the impulses of God’s Spirit disswading him from evil;[^1] therefore for him to commit sin is far worse than for others. This is to sin more *desperately*; it is as if a Woman should go about to kill the Child in her Womb. Christian, this thou art going to do, when thou sinnest Presumptuously, thou doest what in thee lies to kill the Babe of Grace in thy Soul.\n\n*Secondly.* The sins of God’s People are greater than others, because they sin against more *Mercy.* This is like a Weight put in the Scale, it makes sin weigh heavier. God hath given *Christ* to a Believer, he hath cut him off from the wild stock of Nature, and grafted him into the True Olive; and for him to abuse all this Mercy, it is to out-do the Wicked, and to sin with an higher aggravation, because it is to sin against greater love. How was *Peter*’s sin inhaunced and accented, that when *Christ* had done more for him than others, he had dropped some of the Holy Oil upon him; He had taken him into the number of the Apostles, he had carried him up into the Mount of Transfiguration, and shewn him the Glory of Heaven in a Vision; now that *Peter* should deny *Christ* after all this Mercy, this was heinous, and could not be forgiven but by a Prodigy and Miracle of Love.\n\n*Thirdly,* The Sins of the Godly are worse, and have this aggravation in them, that they Sin against more clear illuminations than the Wicked, *Job* 24.13. They are of those that rebel against the Light: Light is there taken figuratively for knowledge. It can’t be deny’d but the Wicked Sin knowingly; but the Godly have a light beyond them, such a divine, penetrating light, as no Hypocrite can attain unto: They have better eyes to see Sin than others, and for them to meddle with Sin, and embrace this Dunghil, How must this needs provoke God, and make the Fury rise up in his Face? Oh therefore you that are the People of God fly from Sin; your Sins are more inhanc’d, and have worse aggravations in them than the Sins of the Unregenerate.\n\n*Fourthly,* The Sins of the Godly are worse than the Sins of the Unregenerate; for when they Sin, it is against *Greater Experiences.* They have felt the bitterness of Sin in the pangs of the New-birth, and afterwards God hath spoken peace, and they have had an experimental tast how *Sweet the Lord* is; and yet, after these Experiences, that they should touch the *Forbidden Fruit,* venture upon a Presumptuous Sin, How doth this inhance and aggravate their Guilt, and is like putting a weight more in the Scale to make their Sin weigh heavier? The Wicked, when they Sin, never tasted the sweetness of an Heavenly Life; they never knew what it was to have any Smiles from God; they never tasted any thing sweeter than Corn and Wine, therefore no wonder if they Sin: But for a Child of God, who hath had such Love-Tokens from Heaven, and Signal experiences, for him to Gratifie a Lust, How horrid is this! It was an aggravation of *Solomon*’s Sin, that his heart was turned from the Lord which had appeared to him Twice, 1 *King.* 11.9.\n\n*Fifthly,* The Sins of the Godly are greater than others, because they Sin against their *Sonship.* When Wicked Men Sin, they Sin against the Command; but when the Godly Sin, they Sin against a Priviledge, they abuse their *Sonship.* The Godly are adopted into the Family of Heaven, they have a *New Name:* Is it a light thing [said *David*] to be Son-in-Law to a King? So to be called the Sons of God, to be Heirs of the Promises, is no small honour: Now, for such to run into any open offence, it is a Sinning against their Adoption; they hereby make themselves *Vile*; as if a King’s Son should be tumbling in the Mire, or lie among Swine.\n\n*Sixthly,* The Sins of the Godly are worse than others, because they are committed against more *Vows* and Engagements. They have given up their Names to God; They have Bound themselves solemnly to God by Oath, Psal. 119.106. *I have Sworn that I will keep thy Statutes:* And, in the Supper of the Lord, they have renewed this Sacred Vow: and, after this, to run into a Presumptuous Sin, tis a Breach of Vow, a kind of Perjury, which dyes the Sin of a Crimson Colour.\n\n*Seventhly,* The Sins of the Godly are worse than others, because they bring a greater *Reproach* upon Religion: for the wicked to Sin, there’s no other expected from them: Swine will wallow in the Mire. But when *Sheep* do so, when the Godly Sin, that redounds to the dishonour of the Gospel, 2 Sam. 12.14. *By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.* A Stain in Scarlet, every ones eye is upon it. For the Godly to Sin, it is like a Spot in Scarlet, it is more taken notice of, and it reflects a greater dishonour upon the ways of God. When the Sun is Eclipsed, every one stands and looks upon it: So when a Child of Light is Eclipsed by scandalous Sin, all stand and gaze at this Eclipse. How doth the Gospel suffer by the miscarriages of the Godly? their Blood can never wash off the stain that they bring upon Religion.\n\n*Eighthly,* The Sins of the Godly are worse, because they are a means to encourage and *harden* wicked Men in Sin: If the Wicked see the Godly to be loose and uncircumspect in their lives, they think they may do so to. The Wicked make the Godly their *Pattern,* not in imitating their *Vertues,* but their *Vices*; And is not this fearful to be a means to damn others? These are the aggravations of the Sins of the Godly; therefore *you, above all others,* beware of *Presumptuous sins:* your Sins wound Conscience, weaken Grace, and do more highly provoke God than the Sins of others: and God will be sure to punish you; whoever escapes you shall not, Amos 3.3. *You onely have I known of all the Families of the Earth, therefore I will punish you for all your Iniquities.* If God doth not damn you, yet he may send you to Hell in this Life. He may cause such Agonies and Tremblings of heart, that you may be a Terror to your selves. You may draw nigh to despair, and be ready to look upon your selves as Cast-aways. When *David* had stained himself with Adultery and Murder, he complained of his *Broken Bones,* Psal. 51.8. A Metaphor to set forth the Grief and Agony of his Soul: he lay in sore desertion Three Quarters of a year, and it is thought he never recovered his full joy to his Dying day. Oh therefore *you,* who belong to God, and are enrolled in his Family, take heed of blemishing your Profession with scandalous Sin; you will pay dear for it; think of the *Broken Bones.* Though God doth not blot you out of his Book, yet he may cast you out of his Presence, *Psal.* 51.11. He may keep you in long desertion. You may feel such lashes in your Conscience, [that you may roar out, and think your selves half in Hell.]\n\nSo much for the First, *Deliver us from evil*; We Pray to be delivered from *Evil* in *General,* that is, *Sin.*\n\n2\\. In *Special, Deliver us from Evil:* We Pray to be delivered *from evil,* under a Three-fold Notion.\n\nFirst, From the Evil of our *Heart.* It is call’d 〈 in non-Latin alphabet 〉, an *Evil Heart, Hebr.* 3.12.\n\nSecondly, From the Evil of *Satan.* He is call’d 〈 in non-Latin alphabet 〉, The *Evil one, Mat.* 13.19.\n\nThirdly, From the Evil of the *World.* ’Tis call’d an Evil World, *Gal.* 1.4.\n\n1\\. In this Petition, *Deliver us from Evil*; we pray to be delivered from the evil of our *Heart,* that it may not decoy and trapan us into sin: The Heart is the poisoned Fountain, from whence all actual sins flow, *Mark* 7.21. *Out of the Heart proceed evil Thoughts, Fornications, Murders.* The Cause of all Evil lies in a mans own Breast. *All sin begins at the Heart.* Lust is first conceived in the Heart, and then it is midwifed into the World. Whence comes rash Anger? The Heart sets the Tongue on fire. The Heart is a Shop or Work-house where all sin is contrived and hammer’d out. How needful therefore is this Prayer, *Deliver us from Devil,* from the Evil of our Hearts. The Heart is the greatest *Seducer,* therefore the Apostle *James* saith, *Every man is drawn away of his own Lust and enticed, Jam.* 1.14. The Devil could not hurt us, if our own Hearts did not give consent. All that he can do is to lay the Bait, but it is our fault to swallow the Bait.\n\nO let us pray to be delivered from the *Lusts* and *Deceits* of our Hearts; *Deliver us from Evil. Luther* fear’d his Heart more than the Pope or Cardinal, and it was *Austins* Prayer, *Libera me Domine à meipso,* Lord, deliver me from my self. It was good Advice one gave to his Friend, *Caveas teipsum*; beware of the bosom-Traytor, the Flesh. The Heart of Man is the *Trojan* Horse, out of which comes a whole Army of Lusts.\n\n2\\. In this Petition, *Deliver us from Evil,* we pray to be delivered from the Evil of *Satan.* He is 〈 in non-Latin alphabet 〉 *The Evil One, Mat.* 13.19.\n\n*Quest.* In what respect is Satan the *Evil One*?\n\n*Answ.* 1. He is the first *Inventor* of Evil, *Joh.* 8.44. *He plotted the first Treason.*\n\n2\\. His *Inclination* is only to Evil, *Ephes.* 6.12.\n\nHis constant *Practice* is doing Evil, 1 *Pet.* 5.8.\n\n4 All the Evils and Mischiefs that fall out in the World, he hath some hand in them.\n\n*First,* He *hinders* from Good, *Zach.* 3.1. *He shewed me* Joshua *the High-Priest standing before the Angel of the Lord, and Satan at his right Hand to resist him.*\n\n*Secondly,* He *provokes* to Evil; He put it into *Ananias*’s Heart to lie, *Act.* 5.3. *Why hath Satan fill’d thy Heart to lie to the Holy Ghost?* The Devil blows the fire of Lust and Strife. When men are proud, the Old Serpent hath poison’d them, and makes them swell. Thus he is the *Evil One,* and well may we pray, *Lord deliver us from the Evil One.* The Word *Satan,* in the Hebrew signifies an *Opponent* or *Adversary.*\n\n1\\. He is a *Restless* Adversary, he never sleeps; Spirits needs no sleep. He is a Peripatetick, *He walks about,* 1 *Pet.* 5.8. and how doth he walk? Not as a *Pilgrim,* but as a *Spye*; he narrowly observes where he may plant his Pieces of Battery, and make his Assaults with most Advantage against us. Satan is a subtil *Engineer*; there is no place that can secure us from Satans Assaults and In••des. We find him while we are Praying, Hearing, Meditating. We are sure of his Company, uncertain how we came by it.\n\n2\\. Satan is a puissant Adversary, he is armed with *Power.* He is call’d 〈 in non-Latin alphabet 〉, *The strong Man, Luke* 11.21. He takes men captive at his pleasure, 2 *Tim.* 2.26. *Who are taken captive by him at his Will.* Gr. 〈 in non-Latin alphabet 〉, who are *taken alive* by him. It alludes to a Bird that is taken alive in the Snare; thus you see he is the Evil one. The Devils work is to angle for mens Souls; he lays *suitable* Baits. He allures the ambitious Man with Honour, the covetous Man with Riches, he hooks his Baits with Silver, he allures the lustful Man with Beauty, he tempts Men to *Delila*’s Lap, to keep them from *Abraham’s* Bosom. The Devil glories in the Damnation of Souls; how needful then is this Prayer? *Deliver us from Evil.* Lord keep us from the Evil One. Tho’ Satan may sollicite us to sin; suffer us not to give Consent. Tho’ he may Assault the Castle of our Hearts, yet, let us not deliver up the Keys of the Castle to our mortal Enemy.\n\n3\\. In this Petition, *Deliver us from Evil*; we pray to be delivered from the Evil of the World. ’Tis call’d an *Evil World, Gal.* 1.4. not but that the World (as God made it) is Good; but *through our Corruption* it becomes Evil, and we had need pray, deliver us from an *Evil World.*\n\n*Quest.* In what Sence is it *Saeculum malum,* an Evil World?\n\n*Answ.* 1. As it is a *defiling* World. ’Tis like living in an infectious Air, it requires an high degree of Grace to keep our selves *unspotted from the World, Jam.* 1.27. ’Tis as hard to live in the World and not be defiled, as to go much in the Sun and not be tanned.\n\n1\\. The *Opinions* of the World are defiling, that a little Religion will serve the turn; like Leaf-Gold, it must be spread but thin. That Morality runs parallel with Grace; that to be Zealous, is to be Righteous over-much. That it is better to keep the skin whole, than the Conscience Pure. That the Flesh is rather to be gratified, than mortified. These Opinions of the World are defiling.\n\n2\\. The *Examples* of the World are defiling Examples, have a great Force in them to draw us to Evil. —*Princeps imperio magnus exemplo major,* Princes are Looking-Glasses which we dress our selves by; if they do Evil, we are apt to imitate them. Great Men are Copies we set before us, and usually we write most like the Copy when it is blotted; there’s a great *Proneness* in us to follow the Examples of the World. Therefore God hath put in a *Caveat* against it, *Exod.* 23.2. *Thou shalt not follow a multitude to do Evil.* How easily are we hurried to sin, when we have the Tide of *Natural Corruption,* and the wind of *Example* to carry us. *Lot* was the worlds Wonder, the Complexion of his Soul kept Pure in *Sodoms* infectious Air. The River of *Peru* in *America,* after it hath run into the main Sea, keeps fresh, and doth not mingle with the salt Waters: To this River might *Lot* be compared, whose Piety kept fresh in *Sodoms* salt Water. Bad Examples are *catching, Psal.* 106.35. *They were mingled among the Heathen, and Learned their Works.* Had not we need then pray, Lord deliver us from this Evil World? Living in the World is like travelling in a dirty Road.\n\n2\\. It is an evil World, as it is an *insnaring* World. The World’s full of *Snares.* Company is a snare, Recreation a snare, Oaths are snares, Riches are golden snares; —*Opes irritamenta malorum.* The Apostle speaks of *the Lust of the Flesh, the Lust of the Eye, and the Pride of Life,* 1 *Joh.* 2.16. The Lust of the Flesh is Beauty, the Lust of the Eye is Money, the Pride of Life is Honour; these are the natural Mans *Trinity. In mundo splendor Opum, Gloriae Majestas, Voluptatum illecebrae ab amore Dei nos abstrahunt.* The World is a flattering Enemy; whom it kisses, it oft betrays; it is a silken Halter: the Pleasures of the World like *Opium,* cast men into the sleep of Security. *Lysimachus* sold his Crown for a draught of Water; so many part with Heaven for the World. It is an ensnaring World; the King of *Armenia* was sent Prisoner to Queen *Cleopatra* in Golden Fetters. Too many are inslaved with the worlds golden Fetters; the World bewitch’d *Demas,* 2 *Tim.* 4.10. One of Christs own Apostles was caught with a silver Bait. ’Tis hard to drink the Wine of Prosperity and not be giddy. Thus the World through our innate Corruption is Evil, as it is a Snare, 1 *Tim.* 6.9. *They that will be rich, fall into Temptation and a Snare.* If an Angel were to live here, there were no danger of the Worlds insnaring him, because he hath no Principle within to receive the Temptation: but we have a Corrupt Principle that suits with the Temptation, and that makes us always in Danger.\n\n3\\. It is an evil World, as it is a *discouraging* World. It casts Scorn and Reproach upon them who live vertuously; what, you will be holier than others? Wiser than your Ancestors? The World deals with the Professors of Religion, as *Sanballat* did with the *Jews* when they were building, *Nehem.* 4.1. *He mocked the* Jews, *and said, What do these feeble* Jews, *will they Fortifie themselves? will they revive the Stones out of the heaps of Rubbish that are burnt?* So the wicked World casts out Squibs of Reproach at the godly, what will ye build for Heaven? What needs all this Cost? What Profit is it to serve *the Almighty*? Thus the World would pluck off our Chariot-Wheels when we are driving towards Heaven: they are called *Cruel Mockings, Heb.* 11.36. It requires a great measure of Sanctity to with-stand the Discouragements of the World, to dance among Serpents, to laugh at Reproaches, and bind them as a Crown about our Head.\n\n4\\. It is an evil World, as it is a *deadning* World. It dulls and deadneth the Affections to Heavenly Objects. The World cools Holy Motions, like a Damp in a silver Mine which puts out the Light; Earthly things choke the *Seed of the Word.* A man intangled in the World, is so taken up about secular Concerns, that he can no more mind the things above, than the earth can ascend, or the Elephant fly in the Air. And, even such as have Grace in them; yet, when their Affections are belimed with the Earth, they find themselves much indisposed to Meditation and Prayer, ’tis like swimming with a Stone about the Neck.\n\n5\\. ’Tis an evil World, as it is a *maligning* World. It doth disgust and hate the people of God, *John* 15.19. *Because ye are not of the World, therefore the World hateth you.* Hatred is 〈 in non-Latin alphabet 〉, (as *Aristotle* saith) against the whole Kind. *Hamans* hatred was against the Seed of the whole *Jews.* When you can find a Serpent without a Sting, or a Leopard without Spots, then you may expect to find a wicked World without Hatred. the *White* that is shot at is *Piety, Psal.* 38.20. *They are mine Adversaries, because I follow the thing that Good is.* The World pretends to hate the Godly for something else, but the ground of the Quarrel is Holiness. The Worlds Hatred is *Implacable*; Anger may be reconciled, Hatred cannot. You may as well reconcile Heaven and Hell as the *two Seeds.* If the World hated Christ, no wonder it hates us, *John* 15.18. *The World hated me before it hated you* Why should any hate Christ? This Blessed Dove had no Gall, this Rose of *Sharon* did send forth a most sweet Perfume; but this shews the worlds Baseness, it is a Christ-hating and a Saint-eating World. Had not we need pray, Deliver us from this evil World?\n\n6\\. It is an evil World, as it is a *Deceitful World.*\n\n*First.* There is Deceit in dealing, *Hos.* 12.7. *He is a Merchant, the Balances of Deceit are in his Hand.* The Hebrew word *Rimmah in Pyhil,* signifies both to deceive and to oppress. He who dares use Deceit will not spare to oppress.\n\n*Secondly,* There is Deceit in Friendship, *Prov.* 20.6. *But a faithful Man who can find?* —Trita frequensque via est per amici fallere Nomen.— Some use too much Courtship in Friendship: they are like Trumpets which make a great noise, but within they are hollow. Some can flatter and hate, commend and censure. *Mel in Ore, Fel in Corde.* Dissembled Love is worse than Hatred.\n\n*Thirdly,* There is Deceit in Riches, *Mat.* 13.22. 〈 in non-Latin alphabet 〉, *The Deceitfulness of Riches.* The World makes us believe it will satisfie our Desires, and it doth but encrease them; it makes us believe it will stay with us, and it *takes wings, Prov.* 23.5.\n\n7\\. It is an Evil World, as it is a disquieting World. ’Tis full of Trouble, *John* 16.33. The World is like a Bee-hive, when we have tasted a little Hony, we have been stung with a thousand Bees. St. *Basil* was of opinion, that before the Fall, the Rose did grow without prickles; but now, every sweet flower of our Life hath its prickles. There are many things cause disquiet; loss of Friends, Law-Suits, Crosses in Estate: Relations are not without their Troubles. Some are troubled that they want Children, others troubled that they have Children; the World is a *vexing Vanity.* If a man be poor, he is despised by the Rich; if he be rich, he is envied by the poor. If we do not find it an *insnaring* World, we shall find it an *afflicting* World; it hath more in it to *mean* us than *tempt* us. The World is a Sea, where we are tossed upon the surging Waves of Sorrow, and often in danger of Shipwrack; the World is a Wilderderness, full of *fiery* Serpents. [What storms of Persecution are raised against the Righteous? 2 *Tim.* 3.12.] The wicked are *Briars, Micah* 7.4. where Christ’s sheep lose some of their Golden Fleece. Then had not we need pray, Lord deliver us from being hurt by this Evil World? Why should we *Love* the World? Tho’ we are commanded to love *our Enemies,* yet *this Enemy* we must not love, 1 *John* 2.15. *Love not the World.*\n\nI have been all this while opening the first Sence of this Petition, *Liber a nos à malo, Deliver us from Evil*; we pray to be delivered from *Sin* in general, and to be delivered from Evil under this three-fold Notion, from the Evil of our Heart, from the Evil of Satan, from the Evil of the World; ere I leave this, let me insert a Caution.\n\n*Caution.* Not that our abstaining from, or forbearing the external Acts of Sin is sufficient to intitle us to Salvation; but when we pray, *Deliver us from Evil,* there is more implyed in it▪ namely, that *we make a progress in Holiness.* Being divorced from sin is not enough, unless we are espoused to Vertue; therefore in Scripture, these two are joyn’d, *Psal.* 34.14. *Depart from Evil, and do Good. Rom* 12.9. And *Isa.* 1.16. *Cease to do Evil Learn to do well.* 2 *Cor.* 7.1. *Let us cleanse our selves from all Filthiness of Flesh and Spirit, perfecting Holiness.* Leaving sin is not enough, unless we embrace Righteousness. *Virtutis est magis honesta agere quàm non Turpia,* as it is in the Body, it is not enough that the Disease be stop’d, but it must grow in health. So it is in the Soul; it is not enough Acts of sin be forborn, (which is the stopping a Disease) but it must be healthy, that is, grow in Holiness.\n\n*Vse,* Which reproves those who labour only to suppress the *Outward Acts* of sin, but do not press on to Holiness. They cease from doing Evil, but do not learn to do well; their Religion lies only in *Negatives.* They glory in this, that they are given to no Vice, none can charge them with any foul Miscarriages, *Luke* 18.11. *God, I thank thee, that I am not as other men are; Extortioners, Vnjust, Adulterers.* This is not enough; you must advance a step further in solid Piety. It is not enough, that a field be not sown with Tares or Hemlock; but it must be sown with good Seed. Consider two things.\n\n1\\. If this be the best Certificate you have to shew, that you are not guilty of gross Sins, God makes no Account of you. A piece of Brass tho’ it be not so bad as Clay, yet not being so good as Silver, it will not pass for currant Coyn. So tho’ you are not grosly prophane, yet not being of the right Mettal, wanting the stamp of Holiness, you will never pass currant in Heaven.\n\n2\\. A Man may abstain from Evil, yet he may go to Hell for not doing good, *Mat* 3.10. *Every Tree that bringeth not forth good Fruit, is hewn down and cast into the fire.* Why were the foolish Virgins shut out? They had done no hurt, they had not broke their Lamps; Yea but their fault was, there was no goodness in them, they had no Oyl in their Lamps. Oh! therefore let us not content our selves in being free from gross Acts of Sin, but let us launch forth further in Holiness. Let us cleanse our selves from all Pollution perfecting Holiness.\n\nSecondly, *Deliver us from Evil*; that is, from *Temporal* Evil; we pray that God will either *prevent* temporal Evils, or *deliver* us out of them.\n\n1\\. We pray that God will *prevent* Temporal Evils; That he will be our Screen to stand betwen us and Danger, *Psal.* 7.1. *Save me from them that persecute me.* We may lawfully pray against the Plots of the wicked, that they may prove abortive. That tho’ they have a design upon us, they may not have their desire upon us, *Psal.* 141.9. *Keep me from the snare which they have laid for me.*\n\n2\\. We pray, that God will *deliver us* out of Temporal Evils. That he will remove his Judgments from us, whether Famine, Sword, Pestilence, *Psal.* 39.10. *Remove thy Stroke away from me.* Yet with this Caution.\n\n*Caution.* We may pray to be delivered from *Temporal* Evils, only so far as God sees it good for us. We may pray to be delivered from the Evil of Sin absolutely, but we must pray to be delivered from *Temporal* Evils conditionally, so far as God sees it fitting for us, and may stand with his Glory.\n\n*Vse.* In all the Troubles that lie upon us, let us look up to God for Ease and Succour; *Deliver us from Evil, Isa.* 8.19. *Should not a people seek unto their God?* To blame then are the *Papists,* who knock at the wrong door. When they are in any Trouble, they pray to the Saints to deliver them. When they are in danger of Shipwrack, they pray to St. *Nicholas*; when they are in the fit of a Fever, they pray to St. *Petronelle*; when they are in Travel, they pray to St. *Margaret.* How unlawful it is to invocate Saints in Prayer, I will prove from one Scripture, *Rom.* 10.14. *How then shall they call on him, in whom they have not believed?* We may pray to none but such as we may believe in, but we ought not to believe in any Saint, therefore we may not pray to him. The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin *Mary.* Deliver me O Lady, *Benedicta Domina, in manibus tuis reposita est nostra salus*; O thou blessed Lady, in thy hands our Salvation is laid up. But *Abraham is ignorant of us, Isa.* 63.16. The Saints and Virgin *Mary* are ignorant of us.\n\nTo pray to Saints is Idolatry advanced to Blasphemy. Our Saviour hath taught us better, in all our Distresses to pray to God for a Cure, *Deliver us from Evil.*—He only knows what our Troubles are, and can give us help from Trouble; he only that laid the Burden on can take it off. *David* went to God, *Psal.* 25.17. *O bring thou me out of my Distresses.* God can with a word heal, *Psal.* 107.20. *He sent forth his Word and healed them.* He delivered the three Children out of the fiery Furnace, *Joseph* out of Prison, *Daniel* out of the Lions Den. This proves him to be God, because none can deliver as he doth, *Dan.* 3.29. *There is no other God that can deliver after this sort.* Let us then in all our Straits and Exigencies seek to God, and say, *Deliver us from Evil.*\n\n[^1]: Gal. 5.17."}],"text":null},{"version":"0.1.71","id":"beddome1752","kind":"commentary","title":"A Scriptural Exposition of the Baptist Catechism","short":null,"aliases":["A Scriptural Exposition of the Baptist Catechism","by Way of Question and Answer","Beddome’s Exposition"],"authors":["Benjamin Beddome"],"tradition":["baptist","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1752,"adopted":[]},"year":1752,"edition":"Harrold & Murray’s printing, 1849 (University of Virginia Library’s copy, digitized by Google)","source":"https://archive.org/details/a-scriptural-exposition-of-the-baptism-c","image":{"url":"/downloads/v1/images/beddome1752.jpg","width":200,"height":250,"alt":"Title page of Beddome’s Scriptural Exposition of the Baptist Catechism (Richmond, 1849), the printing this text follows; no portrait of Benjamin Beddome is known","credit":"Title page, Harrold & Murray, Richmond, 1849 (Google’s scan of the University of Virginia’s copy)","source":"https://archive.org/details/a-scriptural-exposition-of-the-baptism-c","license":"public-domain"},"modernized":null,"exposition":null,"on":"bc1695","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"A Scriptural Exposition of the Baptist Catechism, by Way of Question and Answer. By Benjamin Beddome, M.A. With an Introduction, by J. L. Reynolds, Pastor of the Second Baptist Church, Richmond","edition":"Harrold & Murray’s printing, 1849 (University of Virginia Library’s copy, digitized by Google)","published":1849,"place":"Richmond","catalog":[],"original":"https://archive.org/details/a-scriptural-exposition-of-the-baptism-c","pdf":"https://assets.symbolics.dev/18e567e58d013ee556aa86c4545db3af2ac215e4d121ca7024c4d46ffcd448e8/beddome-scriptural-exposition-of-the-baptist-catechism-1849.pdf","sha256":"18e567e58d013ee556aa86c4545db3af2ac215e4d121ca7024c4d46ffcd448e8","pdf_source":"https://archive.org/download/a-scriptural-exposition-of-the-baptism-c/A_Scriptural_Exposition_of_the_Baptism_C.pdf"},"transcription":{"from":"unknown","checked":[{"against":"https://archive.org/details/a-scriptural-exposition-of-the-baptism-c","by":"Claude, for cco3","date":"2026-10-29","scope":"which printing it follows, by the scan’s OCR (3,975 of its 4,420 questions and verses of 25 letters or more are in it, the rest mostly the OCR’s misreadings, or broken by a page’s running head); not word by word"},{"against":"scan","by":"Claude, for cco3","date":"2026-10-29","scope":"the preface, word by word"}]},"license":"public-domain","notes":"Benjamin Beddome (1717–1795), Baptist minister at Bourton-on-the-Water, wrote it at his friends’ urging, “in imitation of Mr. Henry’s” (`henry1703`), his preface (`prose/preface`, dated 27 February 1752) says: he breaks each answer of the Baptist Catechism (`bc1695`) into short questions answered *Yes* or *No*, each proved by the words of a verse and its reference. The first edition (London: John Ward, 1752) is the British Library’s copy at [Google Books](https://books.google.com/books?id=fWWSmH0vc0wC); the second, corrected (Bristol: W. Pine, 1776), is on archive.org (`bim_eighteenth-century_a-scriptural-exposition-_beddome-benjamin_1776_3`). This text follows neither, but the American edition of 1849, with J. L. Reynolds’s introduction (left out here): its “call the sabbath honorable and honor him” (question 65) is 1849’s, where 1776 has “honourable and honour”. In places its spelling is modern where 1849’s isn’t (“practiced” for “practised”, “installment” for “instalment”). Each entry is one of the catechism’s questions; the printing’s question and answer at its head, the catechism’s own, are left out. Each paragraph (marked § in the printing) is an item, its first question, with the paragraph’s other questions under it; each answer (“Yes.”, “No.”) is a segment, and the verse that proves it another, its reference the proofs, as `Isaiah 44:6` for the printing’s “Isa. xliv. 6.”; its six footnotes are those segments’ notes. Who made the text, and from what, is unknown: it came into this repository in July 2026, as bc1695’s `beddome/`, and has not been proofread against the scan. Its references are as it had them, and some were misread from the printing’s: “Psa. cx. 1.” is “Exodus 1” in questions 9 and 31, and twelve name only a chapter; and some sixty name a verse other than the one whose words are quoted (“My counsel shall stand”, Isaiah 46:10, is “Isaiah 45:10” in question 11), whether by the printing’s slips or the transcription’s isn’t known. /api/v1 answers it as `bc1695`’s `expositions` too, the shape it had there; the scan is Google’s, of the University of Virginia’s copy, also at [Google Books](https://books.google.com/books?id=16c9AAAAYAAJ)."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":114,"url":"/api/v1/documents/beddome1752","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"preface","title":"Preface","text":"The Pædobaptist churches having been long furnished with many useful and instructive expositions of their catechism, and something of the same nature being greatly wanted amongst those of the Baptist persuasion, I was at length induced, by the pressing solicitations of many of my friends, to compose the following, in imitation of Mr. Henry’s, which was published with great acceptance several years ago.\n\nWhen we consider the melancholy state of those churches and families, where catechising is entirely thrown aside, how much many of them have degenerated from the faith, and others from the practice of the gospel; little need to be said in vindication of this exercise to those, in whom a zeal for both still remains, and I hope will be ever increasing.\n\nMay the great God smile upon this faint attempt for his glory, and may that church especially, to which I stand related, accept it as a small acknowledgment of their many favours, and a token of the sincerest gratitude and affection, from\n\nTheir willing, though unworthy servant in the gospel of our Lord Jesus,\n\nBENJAMIN BEDDOME.\n\nBurton upon the Water, February 27, 1752."}],"clauses":[],"entries":[{"number":1,"title":null,"part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"Is God the first of all beings?","answer":"Yes. I am the first,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the first,","proofs":["Isaiah 44:6"],"refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"note":null}],"items":[{"question":"Is he the first cause of all beings?","answer":"Yes. Of whom are all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of whom are all things,","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null}],"items":[]},{"question":"Are all other causes subordinate to the first cause?","answer":"Yes. O Assyrian, the rod of mine anger and the staff in their hands is mine indignation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Assyrian, the rod of mine anger and the staff in their hands is mine indignation,","proofs":["Isaiah 10:5"],"refs":[{"printed":"Isaiah 10:5","osis":["Isa.10.5"]}],"note":null}],"items":[]},{"question":"Is God the first in creation?","answer":"Yes. He spake and it was done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He spake and it was done,","proofs":["Psalm 33:9"],"refs":[{"printed":"Psalm 33:9","osis":["Ps.33.9"]}],"note":null}],"items":[]},{"question":"Is he the first in providence?","answer":"Yes. For in him we live, and move, and have our being,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in him we live, and move, and have our being,","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null}],"items":[]},{"question":"Is he the first in government?","answer":"Yes. Thy throne is established of old,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy throne is established of old,","proofs":["Psalm 93:2"],"refs":[{"printed":"Psalm 93:2","osis":["Ps.93.2"]}],"note":null}],"items":[]},{"question":"Is he the first in the world of grace?","answer":"Yes. All things are of God, who hath reconciled us to himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All things are of God, who hath reconciled us to himself,","proofs":["2 Corinthians 5:18"],"refs":[{"printed":"2 Corinthians 5:18","osis":["2Cor.5.18"]}],"note":null}],"items":[]},{"question":"Is he first in the displays of his love?","answer":"Yes. We love him because he first loved us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We love him because he first loved us,","proofs":["1 John 4:19"],"refs":[{"printed":"1 John 4:19","osis":["1John.4.19"]}],"note":null}],"items":[]},{"question":"Can we be beforehand with God?","answer":"No. Who hath first given unto him, and it shall be recompensed unto him again,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Who hath first given unto him, and it shall be recompensed unto him again,","proofs":["Romans 11:35"],"refs":[{"printed":"Romans 11:35","osis":["Rom.11.35"]}],"note":null}],"items":[]}]},{"question":"Should God then be first in our thoughts?","answer":"Yes. When I awake I am still with thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When I awake I am still with thee,","proofs":["Psalm 139:18"],"refs":[{"printed":"Psalm 139:18","osis":["Ps.139.18"]}],"note":null}],"items":[{"question":"And first in our esteem?","answer":"Yes. Whom have I in heaven but thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom have I in heaven but thee,","proofs":["Psalm 73:25"],"refs":[{"printed":"Psalm 73:25","osis":["Ps.73.25"]}],"note":null}],"items":[]},{"question":"Should we first give ourselves unto him?","answer":"Yes. But first gave their own selves unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"But first gave their own selves unto the Lord,","proofs":["2 Corinthians 8:5"],"refs":[{"printed":"2 Corinthians 8:5","osis":["2Cor.8.5"]}],"note":null}],"items":[]},{"question":"And should he have the first fruits?","answer":"Yes. My soul desireth the first ripe fruits,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My soul desireth the first ripe fruits,","proofs":["Micah 7:1"],"refs":[{"printed":"Micah 7:1","osis":["Mic.7.1"]}],"note":null}],"items":[]}]},{"question":"Is God the chiefest being?","answer":"Yes. Who is like unto thee, O Lord?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who is like unto thee, O Lord?","proofs":["Exodus 15:11"],"refs":[{"printed":"Exodus 15:11","osis":["Exod.15.11"]}],"note":null}],"items":[{"question":"Is he above all pretenders?","answer":"Yes. He is a great King above all gods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is a great King above all gods,","proofs":["Psalm 95:3"],"refs":[{"printed":"Psalm 95:3","osis":["Ps.95.3"]}],"note":null}],"items":[]},{"question":"Is he chief in heaven?","answer":"Yes. Who in heaven can be compared unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who in heaven can be compared unto the Lord,","proofs":["Psalm 89:6"],"refs":[{"printed":"Psalm 89:6","osis":["Ps.89.6"]}],"note":null}],"items":[]},{"question":"Is he chief on earth?","answer":"Yes. Thou Lord art high above all the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou Lord art high above all the earth,","proofs":["Psalm 97:9"],"refs":[{"printed":"Psalm 97:9","osis":["Ps.97.9"]}],"note":null}],"items":[]},{"question":"Is he only one of the chief?","answer":"No. For he is the Most High,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he is the Most High,","proofs":["Psalm 56:2"],"refs":[{"printed":"Psalm 56:2","osis":["Ps.56.2"]}],"note":null}],"items":[]},{"question":"And will he ever retain his preeminency?","answer":"Yes. For he is the Most High for evermore,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he is the Most High for evermore,","proofs":["Psalm 92:8"],"refs":[{"printed":"Psalm 92:8","osis":["Ps.92.8"]}],"note":null}],"items":[]}]},{"question":"Should God then be chiefly loved?","answer":"Yes. Thou shalt love the Lord thy God with all thine heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt love the Lord thy God with all thine heart,","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null}],"items":[{"question":"And chiefly feared?","answer":"Yes. Rather fear him who is able to destroy both soul and body in hell,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Rather fear him who is able to destroy both soul and body in hell,","proofs":["Matthew 10:28"],"refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null}],"items":[]},{"question":"And are those happy who are interested in him?","answer":"Yes. Happy is that people whose God is the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Happy is that people whose God is the Lord,","proofs":["Psalm 144:15"],"refs":[{"printed":"Psalm 144:15","osis":["Ps.144.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":2,"title":null,"part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"Are there any that disbelieve the being of a God?","answer":"Yes. They say in their heart there is no God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They say in their heart there is no God,","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null}],"items":[{"question":"And does this open a door to all immoralities?","answer":"Yes. They are corrupt, they have done abominable works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are corrupt, they have done abominable works,","proofs":["Psalm 14:1"],"refs":[{"printed":"Psalm 14:1","osis":["Ps.14.1"]}],"note":null}],"items":[]},{"question":"Is the being of God then a necessary article of the christian faith?","answer":"Yes. He that cometh to God must believe that he is","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that cometh to God must believe that he is","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null}],"items":[]},{"question":"And is it the foundation of all practical religion?","answer":"Yes. How shall they call on him in whom they have not believed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How shall they call on him in whom they have not believed,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null}],"items":[]},{"question":"Is God’s existence a comfortable thought to the saint?","answer":"Yes. Verily, there is a God that judgeth in the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Verily, there is a God that judgeth in the earth,","proofs":["Psalm 58:11"],"refs":[{"printed":"Psalm 58:11","osis":["Ps.58.11"]}],"note":null}],"items":[]},{"question":"And an awful thought to the wicked?","answer":"Yes. Fear ye not me, saith the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Fear ye not me, saith the Lord,","proofs":["Jeremiah 5:22"],"refs":[{"printed":"Jeremiah 5:22","osis":["Jer.5.22"]}],"note":null}],"items":[]}]},{"question":"Did the first man believe there was a God?","answer":"Yes. For he heard his voice and was afraid,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he heard his voice and was afraid,","proofs":["Genesis 3:10"],"refs":[{"printed":"Genesis 3:10","osis":["Gen.3.10"]}],"note":null}],"items":[{"question":"Did other men in the first ages of the world believe it?","answer":"Yes. For they called upon his name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they called upon his name,","proofs":["Genesis 4:26"],"refs":[{"printed":"Genesis 4:26","osis":["Gen.4.26"]}],"note":null}],"items":[]},{"question":"Have not all nations believed it?","answer":"Yes. They knew God, though they glorified him not as God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They knew God, though they glorified him not as God,","proofs":["Romans 1:21"],"refs":[{"printed":"Romans 1:21","osis":["Rom.1.21"]}],"note":null}],"items":[]},{"question":"Do holy spirits above believe there is a God?","answer":"Yes. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They rest not day and night, saying, Holy, holy, holy, Lord God Almighty,","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null}],"items":[]},{"question":"Do the devils believe it?","answer":"Yes. The devils believe and tremble,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The devils believe and tremble,","proofs":["James 2:19"],"refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"note":null}],"items":[]},{"question":"Do we well then to believe it?","answer":"Yes. Thou believest that there is one God; thou dost well,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou believest that there is one God; thou dost well,","proofs":["James 2:19"],"refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"note":null}],"items":[]}]},{"question":"Is ignorance of God a folly?","answer":"Yes. My people are foolish, they have not known me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My people are foolish, they have not known me,","proofs":["Jeremiah 4:22"],"refs":[{"printed":"Jeremiah 4:22","osis":["Jer.4.22"]}],"note":null}],"items":[{"question":"And a shame?","answer":"Yes. Some have not the knowledge of God, I speak it to your shame,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Some have not the knowledge of God, I speak it to your shame,","proofs":["1 Corinthians 15:34"],"refs":[{"printed":"1 Corinthians 15:34","osis":["1Cor.15.34"]}],"note":null}],"items":[]},{"question":"And a sin?","answer":"Yes. They have perverted their way, and forgotten the Lord their God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They have perverted their way, and forgotten the Lord their God,","proofs":["Jeremiah 3:21"],"refs":[{"printed":"Jeremiah 3:21","osis":["Jer.3.21"]}],"note":null}],"items":[]},{"question":"Is it an inexcusable sin?","answer":"Yes. They are without excuse,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are without excuse,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null}],"items":[]},{"question":"And a destructive sin?","answer":"Yes. He shall be driven from light into darkness, this is the place of him that knoweth not God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall be driven from light into darkness, this is the place of him that knoweth not God,","proofs":["Job 18:21"],"refs":[{"printed":"Job 18:21","osis":["Job.18.21"]}],"note":null}],"items":[]}]}],"text":null},{"number":3,"title":null,"part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"Is there a light in man?","answer":"Yes. The spirit of man is the candle of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The spirit of man is the candle of the Lord,","proofs":["Proverbs 20:27"],"refs":[{"printed":"Proverbs 20:27","osis":["Prov.20.27"]}],"note":null}],"items":[{"question":"Is this light obscured by the fall?","answer":"Yes. Having the understanding darkened,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having the understanding darkened,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null}],"items":[]},{"question":"Is it sufficient then to teach us anything?","answer":"Yes. Doth not even nature itself teach you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Doth not even nature itself teach you,","proofs":["1 Corinthians 11:14"],"refs":[{"printed":"1 Corinthians 11:14","osis":["1Cor.11.14"]}],"note":null}],"items":[]},{"question":"Doth it instruct us in the being of a God?","answer":"Yes. Because that which may be known of God is manifest in them, for God hath showed it to them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because that which may be known of God is manifest in them, for God hath showed it to them,","proofs":["Romans 1:19"],"refs":[{"printed":"Romans 1:19","osis":["Rom.1.19"]}],"note":null}],"items":[]},{"question":"But is that knowledge which it affords attended with many doubts and uncertainties?","answer":"Yes. Thus the Athenians are said to seek the Lord, if haply they might feel after him and find him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus the Athenians are said to seek the Lord, if haply they might feel after him and find him,","proofs":["Acts 17:27"],"refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"note":null}],"items":[]},{"question":"And are there many things concerning God, which it neither doth nor can discover?","answer":"Yes. For the natural man receiveth not the things of the Spirit of God, because they are spiritually discerned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the natural man receiveth not the things of the Spirit of God, because they are spiritually discerned,","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null}],"items":[]}]},{"question":"May God be known by his works of creation?","answer":"Yes. For the invisible things of him from the creation are clearly seen, being understood by the things that are made,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the invisible things of him from the creation are clearly seen, being understood by the things that are made,","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null}],"items":[{"question":"Do the heavenly bodies prove the being of a God?","answer":"Yes. The heavens declare the glory of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The heavens declare the glory of God,","proofs":["Psalm 19:1"],"refs":[{"printed":"Psalm 19:1","osis":["Ps.19.1"]}],"note":null}],"items":[]},{"question":"And our own bodies?","answer":"Yes. I am fearfully and wonderfully made,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am fearfully and wonderfully made,","proofs":["Psalm 139:14"],"refs":[{"printed":"Psalm 139:14","osis":["Ps.139.14"]}],"note":null}],"items":[]},{"question":"And may we learn this from every creature?","answer":"Yes. Ask now the beasts, and they shall teach thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ask now the beasts, and they shall teach thee,","proofs":["Job 12:7"],"refs":[{"printed":"Job 12:7","osis":["Job.12.7"]}],"note":null}],"items":[]}]},{"question":"Is God known by his works of providence?","answer":"Yes. Who knoweth not in all these, that the hand of the Lord hath wrought this,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who knoweth not in all these, that the hand of the Lord hath wrought this,","proofs":["Job 12:9"],"refs":[{"printed":"Job 12:9","osis":["Job.12.9"]}],"note":null}],"items":[{"question":"Is he known by his works of terror?","answer":"Yes. The Lord is known by the judgment he executeth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord is known by the judgment he executeth,","proofs":["Psalm 9:16"],"refs":[{"printed":"Psalm 9:16","osis":["Ps.9.16"]}],"note":null}],"items":[]},{"question":"And by his works of mercy?","answer":"Yes. He hath not left himself without witness in that he did good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath not left himself without witness in that he did good,","proofs":["Acts 14:17"],"refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null}],"items":[]},{"question":"Is God known by the accomplishment of prophecies?","answer":"Yes. I am God, and there is none else, declaring the end from the beginning,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am God, and there is none else, declaring the end from the beginning,","proofs":["Isaiah 46:9–10"],"refs":[{"printed":"Isaiah 46:9–10","osis":["Isa.46.9-Isa.46.10"]}],"note":null}],"items":[]},{"question":"Do miracles declare the existence of God?","answer":"Yes. This is the finger of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is the finger of God,","proofs":["Exodus 8:19"],"refs":[{"printed":"Exodus 8:19","osis":["Exod.8.19"]}],"note":null}],"items":[]},{"question":"But have men by these means attained to a sufficient knowledge of God?","answer":"No. For the world by wisdom knew not God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the world by wisdom knew not God,","proofs":["1 Corinthians 1:21"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null}],"items":[]}]},{"question":"Is God known by his word?","answer":"Yes. For it is profitable for doctrine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is profitable for doctrine,","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"items":[{"question":"Were men in the dark without the word?","answer":"Yes. For it is a light that shineth in a dark place,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is a light that shineth in a dark place,","proofs":["2 Peter 1:19"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null}],"items":[]},{"question":"Should we then have recourse to the word for the knowledge of God?","answer":"Yes. To the law and to the testimony,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To the law and to the testimony,","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null}],"items":[]},{"question":"And are those to blame who indulge unscriptural notions concerning him?","answer":"Yes. Intruding into the things they have not seen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Intruding into the things they have not seen,","proofs":["Colossians 2:18"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"note":null}],"items":[]}]},{"question":"Is the word sufficient to afford us the saving knowledge of God?","answer":"No. For some hear and understand not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For some hear and understand not,","proofs":["Isaiah 6:9"],"refs":[{"printed":"Isaiah 6:9","osis":["Isa.6.9"]}],"note":null}],"items":[{"question":"Is this then only to be attained by the Spirit?","answer":"Yes. For the letter killeth, but the Spirit giveth life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the letter killeth, but the Spirit giveth life,","proofs":["2 Corinthians 3:6"],"refs":[{"printed":"2 Corinthians 3:6","osis":["2Cor.3.6"]}],"note":null}],"items":[]},{"question":"And is the spirit promised for this purpose to all that sincerely ask it?","answer":"Yes. Your heavenly Father shall give the Holy Spirit to them that ask him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Your heavenly Father shall give the Holy Spirit to them that ask him,","proofs":["Luke 11:13"],"refs":[{"printed":"Luke 11:13","osis":["Luke.11.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":4,"title":null,"part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"Are the scriptures of the Old and New Testament the word of God?","answer":"Yes. All scripture is given by inspiration of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All scripture is given by inspiration of God,","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"items":[{"question":"Might not this revelation be imposed upon us by evil spirits?","answer":"No. For if Satan be divided against himself how shall his kingdom stand,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For if Satan be divided against himself how shall his kingdom stand,","proofs":["Matthew 12:26"],"refs":[{"printed":"Matthew 12:26","osis":["Matt.12.26"]}],"note":null}],"items":[]},{"question":"Might it not be intruded upon us by wicked and designing men?","answer":"No. Do men gather grapes of thorns, or figs of thistles,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Do men gather grapes of thorns, or figs of thistles,","proofs":["Matthew 7:16"],"refs":[{"printed":"Matthew 7:16","osis":["Matt.7.16"]}],"note":null}],"items":[]},{"question":"Might it not be the fruit of pious craft in good men?","answer":"No. I say the truth in Christ, I He not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"I say the truth in Christ, I He not,","proofs":["Romans 9:1"],"refs":[{"printed":"Romans 9:1","osis":["Rom.9.1"]}],"note":null}],"items":[]}]},{"question":"Were holy men then moved to speak what they did?","answer":"Yes. Holy men of God spake as they were moved by the Holy Ghost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Holy men of God spake as they were moved by the Holy Ghost,","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"items":[{"question":"Were they moved to write what they spoke?","answer":"Yes. The Lord said, write the vision, make it plain upon the tables,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord said, write the vision, make it plain upon the tables,","proofs":["Habakkuk 2:2"],"refs":[{"printed":"Habakkuk 2:2","osis":["Hab.2.2"]}],"note":null}],"items":[]},{"question":"Does God own what men have thus written as his?","answer":"Yes. I have written to him the great things of my law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have written to him the great things of my law,","proofs":["Hosea 8:12"],"refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]}],"note":null}],"items":[]},{"question":"Were the writings of the Old Testament inspired?","answer":"Yes. For the prophecy came not of old times by the will of man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the prophecy came not of old times by the will of man,","proofs":["2 Peter 1:21"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"items":[]},{"question":"And may the same be affirmed of those of the New?","answer":"Yes. The revelation of Jesus Christ, which God sent by his angel to his servant","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The revelation of Jesus Christ, which God sent by his angel to his servant","proofs":["Revelation 1:1"],"refs":[{"printed":"Revelation 1:1","osis":["Rev.1.1"]}],"note":null}],"items":[]}]},{"question":"Were the penmen of the sacred scriptures satisfied of their own inspiration?","answer":"Yes. The God of Israel said, the Rock of Israel spake to me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The God of Israel said, the Rock of Israel spake to me,","proofs":["2 Samuel 23:3"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"note":null}],"items":[{"question":"But might they not be deceived?","answer":"No. We have not followed cunningly devised fables,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We have not followed cunningly devised fables,","proofs":["2 Peter 1:16"],"refs":[{"printed":"2 Peter 1:16","osis":["2Pet.1.16"]}],"note":null}],"items":[]},{"question":"Did they write what they knew?","answer":"Yes. That which we have seen and heard declare we unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That which we have seen and heard declare we unto you,","proofs":["1 John 1:3"],"refs":[{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null}],"items":[]},{"question":"And what others who were their contemporaries knew?","answer":"Yes. For this thing was not done in a corner,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this thing was not done in a corner,","proofs":["Acts 26:26"],"refs":[{"printed":"Acts 26:26","osis":["Acts.26.26"]}],"note":null}],"items":[]},{"question":"Did they take any undue methods to gain credit?","answer":"No. My speech and my preaching was not with enticing words of man’s wisdom,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"My speech and my preaching was not with enticing words of man’s wisdom,","proofs":["1 Corinthians 2:4"],"refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"note":null}],"items":[]},{"question":"Had they no secular aims?","answer":"No. For therefore we both labour and suffer reproach,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For therefore we both labour and suffer reproach,","proofs":["1 Timothy 4:10"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"note":null}],"items":[]}]},{"question":"Were the divine writings confirmed by miracles?","answer":"Yes. God also bearing them witness with signs and wonders,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God also bearing them witness with signs and wonders,","proofs":["Hebrews 2:4"],"refs":[{"printed":"Hebrews 2:4","osis":["Heb.2.4"]}],"note":null}],"items":[{"question":"Did the gospel gain early credit?","answer":"Yes. Their sound went out into all the earth, and their words unto the ends of the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their sound went out into all the earth, and their words unto the ends of the world,","proofs":["Romans 10:18"],"refs":[{"printed":"Romans 10:18","osis":["Rom.10.18"]}],"note":null}],"items":[]},{"question":"Have many confirmed and sealed it with their blood?","answer":"Yes. They were slain for the word of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were slain for the word of God,","proofs":["Revelation 6:9"],"refs":[{"printed":"Revelation 6:9","osis":["Rev.6.9"]}],"note":null}],"items":[]},{"question":"And hath it a witness in the heart of every true christian?","answer":"Yes. For he that believeth hath the witness in himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that believeth hath the witness in himself,","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null}],"items":[]}]},{"question":"Is the word of God a rule?","answer":"Yes. It is a light to our feet, and a lamp to our path,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is a light to our feet, and a lamp to our path,","proofs":["Psalm 119:105"],"refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null}],"items":[{"question":"Do we need such a rule?","answer":"Yes. For we all like sheep have gone astray,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we all like sheep have gone astray,","proofs":["Isaiah 53:6"],"refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null}],"items":[]},{"question":"Is the word of God a sufficient rule?","answer":"Yes. The law of the Lord is perfect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law of the Lord is perfect,","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null}],"items":[]},{"question":"Is it a plain rule?","answer":"Yes. The words of his mouth are all plain to him that understandeth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The words of his mouth are all plain to him that understandeth,","proofs":["Proverbs 8:8–9"],"refs":[{"printed":"Proverbs 8:8–9","osis":["Prov.8.8-Prov.8.9"]}],"note":null}],"items":[]},{"question":"Is it an extensive rule?","answer":"Yes. The commandment is exceeding broad,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The commandment is exceeding broad,","proofs":["Psalm 119:96"],"refs":[{"printed":"Psalm 119:96","osis":["Ps.119.96"]}],"note":null}],"items":[]},{"question":"Is it an abiding rule?","answer":"Yes. The word of the Lord endureth for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The word of the Lord endureth for ever,","proofs":["1 Peter 1:23"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"note":null}],"items":[]},{"question":"And is it the only rule?","answer":"Yes. For if any man shall add to these things, God will add to him the plague written in this book,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if any man shall add to these things, God will add to him the plague written in this book,","proofs":["Revelation 22:18"],"refs":[{"printed":"Revelation 22:18","osis":["Rev.22.18"]}],"note":null}],"items":[]}]},{"question":"Are not unwritten traditions a rule?","answer":"No. Ye have made the commandment of God of none effect by your traditions,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Ye have made the commandment of God of none effect by your traditions,","proofs":["Matthew 15:6"],"refs":[{"printed":"Matthew 15:6","osis":["Matt.15.6"]}],"note":null}],"items":[{"question":"Is the authority of the church a rule?","answer":"No. For our faith should not stand in the wisdom of men,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For our faith should not stand in the wisdom of men,","proofs":["1 Corinthians 2:5"],"refs":[{"printed":"1 Corinthians 2:5","osis":["1Cor.2.5"]}],"note":null}],"items":[]},{"question":"Are the sentiments of great men a rule?","answer":"No. The prophet and the priest have erred,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The prophet and the priest have erred,","proofs":["Isaiah 28:7"],"refs":[{"printed":"Isaiah 28:7","osis":["Isa.28.7"]}],"note":null}],"items":[]},{"question":"Is the light of nature a sufficient rule?","answer":"No. For it is said of those that were guided by it, the way of peace they have not known,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it is said of those that were guided by it, the way of peace they have not known,","proofs":["Romans 3:17"],"refs":[{"printed":"Romans 3:17","osis":["Rom.3.17"]}],"note":null}],"items":[]},{"question":"Is the light within a certain rule?","answer":"No. The way of man is not in himself,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The way of man is not in himself,","proofs":["Jeremiah 10:23"],"refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"note":null}],"items":[]},{"question":"Are not the examples of many a rule?","answer":"No. Thou shalt not follow a multitude to do evil,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt not follow a multitude to do evil,","proofs":["Exodus 23:2"],"refs":[{"printed":"Exodus 23:2","osis":["Exod.23.2"]}],"note":null}],"items":[]},{"question":"Are not the examples of the good a sufficient rule?","answer":"No. We must be followers of them only as they are of Christ,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We must be followers of them only as they are of Christ,","proofs":["1 Corinthians 11:1"],"refs":[{"printed":"1 Corinthians 11:1","osis":["1Cor.11.1"]}],"note":null}],"items":[]},{"question":"May not what angels say be depended upon as a certain rule?","answer":"No. Though an angel from heaven preach any other gospel to you, let him be accursed,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Though an angel from heaven preach any other gospel to you, let him be accursed,","proofs":["Galatians 1:8"],"refs":[{"printed":"Galatians 1:8","osis":["Gal.1.8"]}],"note":null}],"items":[]},{"question":"Or a voice from heaven?","answer":"No. For we have a more sure word of prophecy,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we have a more sure word of prophecy,","proofs":["2 Peter 1:19"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null}],"items":[]}]},{"question":"Is it necessary then that the scriptures should be translated?","answer":"Yes. For if I come unto you speaking with tongues, what shall I profit you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if I come unto you speaking with tongues, what shall I profit you,","proofs":["1 Corinthians 14:6"],"refs":[{"printed":"1 Corinthians 14:6","osis":["1Cor.14.6"]}],"note":null}],"items":[{"question":"Should we readily receive and embrace them?","answer":"Yes. They received the word with all readiness of mind,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They received the word with all readiness of mind,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null}],"items":[]},{"question":"And should we make them our rule?","answer":"Yes. Let us walk by the same rule,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us walk by the same rule,","proofs":["Philippians 3:16"],"refs":[{"printed":"Philippians 3:16","osis":["Phil.3.16"]}],"note":null}],"items":[]}]}],"text":null},{"number":5,"title":null,"part":null,"questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Should the scriptures be read?","answer":"Yes. Seek ye out of the book of the Lord and read,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Seek ye out of the book of the Lord and read,","proofs":["Isaiah 34:16"],"refs":[{"printed":"Isaiah 34:16","osis":["Isa.34.16"]}],"note":null}],"items":[{"question":"Should we read them to ourselves?","answer":"Yes. The eunuch returning and sitting in his chariot read Isaiah the prophet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The eunuch returning and sitting in his chariot read Isaiah the prophet,","proofs":["Acts 8:28"],"refs":[{"printed":"Acts 8:28","osis":["Acts.8.28"]}],"note":null}],"items":[]},{"question":"Should we read them to others?","answer":"Yes. Thou shalt read this law before all Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt read this law before all Israel,","proofs":["Deuteronomy 31:11"],"refs":[{"printed":"Deuteronomy 31:11","osis":["Deut.31.11"]}],"note":null}],"items":[]},{"question":"And should we cause others to read them?","answer":"Yes. Cause that this epistle be read also in the church of the Laodiceans,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cause that this epistle be read also in the church of the Laodiceans,","proofs":["Colossians 4:16"],"refs":[{"printed":"Colossians 4:16","osis":["Col.4.16"]}],"note":null}],"items":[]}]},{"question":"Should the scriptures be read attentively?","answer":"Yes. What is written in the law, how readest thou,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What is written in the law, how readest thou,","proofs":["Luke 10:26"],"refs":[{"printed":"Luke 10:26","osis":["Luke.10.26"]}],"note":null}],"items":[{"question":"Should they be read diligently?","answer":"Yes. Search the scriptures,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Search the scriptures,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null}],"items":[]},{"question":"Should we persevere in reading of them?","answer":"Yes. He shall read therein all the days of his life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall read therein all the days of his life,","proofs":["Deuteronomy 17:19"],"refs":[{"printed":"Deuteronomy 17:19","osis":["Deut.17.19"]}],"note":null}],"items":[]},{"question":"Should we do this particularly on the sabbath-day?","answer":"Yes. For they were read every sabbath-day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they were read every sabbath-day,","proofs":["Acts 13:27"],"refs":[{"printed":"Acts 13:27","osis":["Acts.13.27"]}],"note":null}],"items":[]},{"question":"And should we prefer them to all other writings?","answer":"Yes. For what is the chaff to the wheat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For what is the chaff to the wheat,","proofs":["Jeremiah 23:28"],"refs":[{"printed":"Jeremiah 23:28","osis":["Jer.23.28"]}],"note":null}],"items":[]}]},{"question":"Was reading the scriptures an ancient custom?","answer":"Yes. For Moses of old time was read in the synagogues,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Moses of old time was read in the synagogues,","proofs":["Acts 15:21"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]}],"note":null}],"items":[{"question":"Was it the practice of Christ?","answer":"Yes. As his custom was, he went up into the synagogue and stood up for to read,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As his custom was, he went up into the synagogue and stood up for to read,","proofs":["Luke 4:16"],"refs":[{"printed":"Luke 4:16","osis":["Luke.4.16"]}],"note":null}],"items":[]},{"question":"Is the matter contained in the scripture worthy of our attention?","answer":"Yes. In them ye think ye have eternal life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In them ye think ye have eternal life,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null}],"items":[]},{"question":"Does the neglect hereof lead to ignorance and error?","answer":"Yes. Ye do err, not knowing the scriptures,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye do err, not knowing the scriptures,","proofs":["Matthew 22:29"],"refs":[{"printed":"Matthew 22:29","osis":["Matt.22.29"]}],"note":null}],"items":[]},{"question":"And is a blessing promised to the diligent performance of it?","answer":"Yes. Blessed is he that readeth, and they that hear the words of this prophecy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Blessed is he that readeth, and they that hear the words of this prophecy,","proofs":["Revelation 1:3"],"refs":[{"printed":"Revelation 1:3","osis":["Rev.1.3"]}],"note":null}],"items":[]}]},{"question":"Should the word of God be heard?","answer":"Yes. He that is of God, heareth God’s word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that is of God, heareth God’s word,","proofs":["John 8:47"],"refs":[{"printed":"John 8:47","osis":["John.8.47"]}],"note":null}],"items":[{"question":"Should all God’s word be heard?","answer":"Yes. We are here present to hear all things that are commanded thee of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are here present to hear all things that are commanded thee of God,","proofs":["Acts 10:33"],"refs":[{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null}],"items":[]},{"question":"Should we hear God’s word with holy reverence?","answer":"Yes. The Lord looketh to him that trembleth at his word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord looketh to him that trembleth at his word,","proofs":["Isaiah 66:2"],"refs":[{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null}],"items":[]},{"question":"And with delight?","answer":"Yes. The common people heard Christ gladly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The common people heard Christ gladly,","proofs":["Mark 12:37"],"refs":[{"printed":"Mark 12:37","osis":["Mark.12.37"]}],"note":null}],"items":[]},{"question":"And in faith?","answer":"Yes. Believe his prophets, so shall you prosper,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Believe his prophets, so shall you prosper,","proofs":["2 Chronicles 20:20"],"refs":[{"printed":"2 Chronicles 20:20","osis":["2Chr.20.20"]}],"note":null}],"items":[]},{"question":"And with meekness?","answer":"Yes. With meekness receive the ingrafted word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"With meekness receive the ingrafted word,","proofs":["James 1:21"],"refs":[{"printed":"James 1:21","osis":["Jas.1.21"]}],"note":null}],"items":[]},{"question":"And with settled resolutions of obedience?","answer":"Yes. We must observe to do,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must observe to do,","proofs":["Deuteronomy 32:46"],"refs":[{"printed":"Deuteronomy 32:46","osis":["Deut.32.46"]}],"note":null}],"items":[]},{"question":"Should we desire to hear the word again and again?","answer":"Yes. They besought that these words might be preached to them the next Sabbath-day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They besought that these words might be preached to them the next Sabbath-day,","proofs":["Acts 13:42"],"refs":[{"printed":"Acts 13:42","osis":["Acts.13.42"]}],"note":null}],"items":[]}]},{"question":"Do all thus hear the word?","answer":"No. Some put the word of God from them,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Some put the word of God from them,","proofs":["Acts 13:46"],"refs":[{"printed":"Acts 13:46","osis":["Acts.13.46"]}],"note":null}],"items":[{"question":"Is this an instance of their folly?","answer":"Yes. Lo! they have rejected the word of the Lord, and what wisdom is in them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lo! they have rejected the word of the Lord, and what wisdom is in them,","proofs":["Jeremiah 8:9"],"refs":[{"printed":"Jeremiah 8:9","osis":["Jer.8.9"]}],"note":null}],"items":[]},{"question":"And will it be to their prejudice?","answer":"Yes. Whoso despiseth the word shall be destroyed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso despiseth the word shall be destroyed,","proofs":["Proverbs 13:13"],"refs":[{"printed":"Proverbs 13:13","osis":["Prov.13.13"]}],"note":null}],"items":[]}]},{"question":"Should we be careful to understand the scriptures?","answer":"Yes. Whosoever readeth let him understand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whosoever readeth let him understand,","proofs":["Matthew 24:15"],"refs":[{"printed":"Matthew 24:15","osis":["Matt.24.15"]}],"note":null}],"items":[{"question":"Are there some things in scripture difficult to be understood?","answer":"Yes. In which are some things hard to be understood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In which are some things hard to be understood,","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null}],"items":[]},{"question":"Does this call for diligence?","answer":"Yes. If thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord,","proofs":["Proverbs 2:4–5"],"refs":[{"printed":"Proverbs 2:4–5","osis":["Prov.2.4-Prov.2.5"]}],"note":null}],"items":[]},{"question":"And for prayer?","answer":"Yes. Open thou mine eyes that I may behold wondrous things, out of thy law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Open thou mine eyes that I may behold wondrous things, out of thy law,","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null}],"items":[]}]},{"question":"Have all an understanding of the scriptures?","answer":"No. Some are without understanding,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Some are without understanding,","proofs":["Romans 1:31"],"refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"note":null}],"items":[{"question":"Is this owing in some to wilful negligence?","answer":"Yes. They know not, neither will they understand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They know not, neither will they understand,","proofs":["Psalm 82:5"],"refs":[{"printed":"Psalm 82:5","osis":["Ps.82.5"]}],"note":null}],"items":[]},{"question":"And in others to judicial blindness?","answer":"Yes. Make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand,","proofs":["Isaiah 6:10"],"refs":[{"printed":"Isaiah 6:10","osis":["Isa.6.10"]}],"note":null}],"items":[]},{"question":"Is the scripture like to be wrested by those that do not understand it?","answer":"Yes. Which they that are unlearned and unstable wrest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Which they that are unlearned and unstable wrest,","proofs":["2 Peter 3:16"],"refs":[{"printed":"2 Peter 3:16","osis":["2Pet.3.16"]}],"note":null}],"items":[]},{"question":"And is the case of such deplorable?","answer":"Yes. If our gospel be hid, it is hid to them that are lost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If our gospel be hid, it is hid to them that are lost,","proofs":["2 Corinthians 4:3"],"refs":[{"printed":"2 Corinthians 4:3","osis":["2Cor.4.3"]}],"note":null}],"items":[]}]},{"question":"Are we not only permitted but commanded and exhorted to make use of the holy scriptures?","answer":"Yes. Let him that hath an ear to hear, hear what the Spirit saith unto the churches,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let him that hath an ear to hear, hear what the Spirit saith unto the churches,","proofs":["Revelation 2:29"],"refs":[{"printed":"Revelation 2:29","osis":["Rev.2.29"]}],"note":null}],"items":[{"question":"Is this the duty of all?","answer":"Yes. Give ear O heavens and I will speak, and hear O earth the words of my mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give ear O heavens and I will speak, and hear O earth the words of my mouth,","proofs":["Deuteronomy 32:1"],"refs":[{"printed":"Deuteronomy 32:1","osis":["Deut.32.1"]}],"note":null}],"items":[]},{"question":"Is it the duty of ministers as well as people?","answer":"Yes. Give attendance unto reading,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give attendance unto reading,","proofs":["1 Timothy 4:13"],"refs":[{"printed":"1 Timothy 4:13","osis":["1Tim.4.13"]}],"note":null}],"items":[]},{"question":"And of young as well as old?","answer":"Yes. From a child thou hast known the holy scriptures,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"From a child thou hast known the holy scriptures,","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":6,"title":null,"part":null,"questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"Are men by nature ignorant of God?","answer":"Yes. And they know not me, saith the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And they know not me, saith the Lord,","proofs":["Jeremiah 9:3"],"refs":[{"printed":"Jeremiah 9:3","osis":["Jer.9.3"]}],"note":null}],"items":[{"question":"And of duty?","answer":"Yes. They know not to do right,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They know not to do right,","proofs":["Amos 3:10"],"refs":[{"printed":"Amos 3:10","osis":["Amos.3.10"]}],"note":null}],"items":[]},{"question":"Does ignorance lead to sin?","answer":"Yes. I did it ignorantly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I did it ignorantly,","proofs":["1 Timothy 1:13"],"refs":[{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]}],"note":null}],"items":[]},{"question":"But is it an excuse for sin?","answer":"No. Pour out thy fury upon the heathen, that know thee not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Pour out thy fury upon the heathen, that know thee not,","proofs":["Jeremiah 10:25"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"note":null}],"items":[]},{"question":"And are the scriptures appointed for our instruction?","answer":"Yes. The entrance of thy words giveth light,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The entrance of thy words giveth light,","proofs":["Psalm 119:130"],"refs":[{"printed":"Psalm 119:130","osis":["Ps.119.130"]}],"note":null}],"items":[]}]},{"question":"Are all things profitable and necessary contained in the holy scriptures?","answer":"Yes. They are able to make us wise unto salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are able to make us wise unto salvation,","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null}],"items":[{"question":"Do the scriptures teach plainly?","answer":"Yes. We use great plainness of speech,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We use great plainness of speech,","proofs":["2 Corinthians 3:12"],"refs":[{"printed":"2 Corinthians 3:12","osis":["2Cor.3.12"]}],"note":null}],"items":[]},{"question":"Do they teach powerfully?","answer":"Yes. For the word of God is quick and powerful,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the word of God is quick and powerful,","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null}],"items":[]},{"question":"Do they teach sinners?","answer":"Yes. O ye simple understand wisdom, O ye fools be of an understanding heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O ye simple understand wisdom, O ye fools be of an understanding heart,","proofs":["Proverbs 8:5"],"refs":[{"printed":"Proverbs 8:5","osis":["Prov.8.5"]}],"note":null}],"items":[]},{"question":"Do they teach saints?","answer":"Yes. I speak as to wise men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I speak as to wise men,","proofs":["1 Corinthians 10:15"],"refs":[{"printed":"1 Corinthians 10:15","osis":["1Cor.10.15"]}],"note":null}],"items":[]}]},{"question":"Is it necessary that men should know God?","answer":"Yes. Acquaint now thyself with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Acquaint now thyself with him,","proofs":["Job 22:21"],"refs":[{"printed":"Job 22:21","osis":["Job.22.21"]}],"note":null}],"items":[{"question":"Does grace and peace come to the soul in this way?","answer":"Yes. Grace and peace be multiplied to you through the knowledge of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Grace and peace be multiplied to you through the knowledge of God,","proofs":["2 Peter 1:2"],"refs":[{"printed":"2 Peter 1:2","osis":["2Pet.1.2"]}],"note":null}],"items":[]},{"question":"And is ignorance of God a great reproach?","answer":"Yes. The ox knoweth his owner, and the ass his master’s crib, but Israel doth not know,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The ox knoweth his owner, and the ass his master’s crib, but Israel doth not know,","proofs":["Isaiah 1:3"],"refs":[{"printed":"Isaiah 1:3","osis":["Isa.1.3"]}],"note":null}],"items":[]},{"question":"Can men know God aright without his word?","answer":"No. Remember that at that time ye were without God in the world,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Remember that at that time ye were without God in the world,","proofs":["Ephesians 2:13"],"refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"note":null}],"items":[]},{"question":"May all that may be known of God without the word, be better known in and by the word?","answer":"Yes. Through faith we understand that the worlds were framed by the word of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Through faith we understand that the worlds were framed by the word of God,","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"items":[]},{"question":"Should we therefore have recourse to the scriptures for the knowledge of God?","answer":"Yes. For if we receive his words, then shall we find the knowledge of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if we receive his words, then shall we find the knowledge of God,","proofs":["Proverbs 2:5"],"refs":[{"printed":"Proverbs 2:5","osis":["Prov.2.5"]}],"note":null}],"items":[]}]},{"question":"Is obedience to God a due debt?","answer":"Yes. Therefore brethren we are debtors,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Therefore brethren we are debtors,","proofs":["Romans 8:12"],"refs":[{"printed":"Romans 8:12","osis":["Rom.8.12"]}],"note":null}],"items":[{"question":"Is it a debt due from all?","answer":"Yes. The commandment of God is made known unto all nations for the obedience of faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The commandment of God is made known unto all nations for the obedience of faith,","proofs":["Romans 16:26"],"refs":[{"printed":"Romans 16:26","osis":["Rom.16.26"]}],"note":null}],"items":[]},{"question":"But especially from the saints?","answer":"Yes. They which have believed in God, must be careful to maintain good works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They which have believed in God, must be careful to maintain good works,","proofs":["Titus 3:8"],"refs":[{"printed":"Titus 3:8","osis":["Titus.3.8"]}],"note":null}],"items":[]},{"question":"And are the duties of obedience best learned from the divine word?","answer":"Yes. For the scripture is profitable for instruction in righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the scripture is profitable for instruction in righteousness,","proofs":["2 Timothy 3:16"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"items":[]}]},{"question":"Do the scriptures teach us to obey without hesitating?","answer":"Yes. Immediately I conferred not with flesh and blood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Immediately I conferred not with flesh and blood,","proofs":["Galatians 1:16"],"refs":[{"printed":"Galatians 1:16","osis":["Gal.1.16"]}],"note":null}],"items":[{"question":"And without reserve or exception?","answer":"Yes. Ye shall not turn aside to the right hand or to the left,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall not turn aside to the right hand or to the left,","proofs":["Deuteronomy 5:32"],"refs":[{"printed":"Deuteronomy 5:32","osis":["Deut.5.32"]}],"note":null}],"items":[]},{"question":"And without reluctance?","answer":"Yes. I delight to do thy will, O my God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I delight to do thy will, O my God,","proofs":["Psalm 40:8"],"refs":[{"printed":"Psalm 40:8","osis":["Ps.40.8"]}],"note":null}],"items":[]},{"question":"And without assuming?","answer":"Yes. When ye have done all these things, say we are unprofitable servants,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When ye have done all these things, say we are unprofitable servants,","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"items":[]},{"question":"And without fainting?","answer":"Yes. Let us not be weary in well doing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us not be weary in well doing,","proofs":["Galatians 6:9"],"refs":[{"printed":"Galatians 6:9","osis":["Gal.6.9"]}],"note":null}],"items":[]},{"question":"And will other methods be ineffectual for instruction where the written word fails?","answer":"Yes. If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead,","proofs":["Luke 16:31"],"refs":[{"printed":"Luke 16:31","osis":["Luke.16.31"]}],"note":null}],"items":[]}]}],"text":null},{"number":7,"title":null,"part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"Is God a Spirit?","answer":"Yes. God is a Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God is a Spirit,","proofs":["John 4:24"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]}],"note":null}],"items":[{"question":"Is he incorporeal and invisible?","answer":"Yes. Ye have not heard his voice at any time, nor seen his shape,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have not heard his voice at any time, nor seen his shape,","proofs":["John 5:37"],"refs":[{"printed":"John 5:37","osis":["John.5.37"]}],"note":null}],"items":[]},{"question":"Is he a perfect spirit?","answer":"Yes. He is light, and in him is no darkness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is light, and in him is no darkness,","proofs":["1 John 1:5"],"refs":[{"printed":"1 John 1:5","osis":["1John.1.5"]}],"note":null}],"items":[]},{"question":"Is he an active spirit?","answer":"Yes. My Father worketh hitherto,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My Father worketh hitherto,","proofs":["John 5:17"],"refs":[{"printed":"John 5:17","osis":["John.5.17"]}],"note":null}],"items":[]},{"question":"Is he a self-sufficient and independent spirit?","answer":"Yes. His name is I am that I am","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His name is I am that I am","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null}],"items":[]},{"question":"Is he an immortal spirit?","answer":"Yes. Who only hath immortality,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who only hath immortality,","proofs":["1 Timothy 6:16"],"refs":[{"printed":"1 Timothy 6:16","osis":["1Tim.6.16"]}],"note":null}],"items":[]},{"question":"Is he above all other spirits?","answer":"Yes. He is the Father of spirits,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the Father of spirits,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null}],"items":[]}]},{"question":"Can we then form any adequate conception of the divine Being?","answer":"No. What likeness can you compare unto him,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"What likeness can you compare unto him,","proofs":["Isaiah 40:18"],"refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"note":null}],"items":[{"question":"Are the organs of sense improperly ascribed unto him?","answer":"Yes. Hast thou eyes of flesh or seest thou as man seeth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hast thou eyes of flesh or seest thou as man seeth,","proofs":["Job 10:4"],"refs":[{"printed":"Job 10:4","osis":["Job.10.4"]}],"note":null}],"items":[]},{"question":"Can he be gratified with carnal things?","answer":"No. I will take no bullock out of thy house, nor he-goats out of thy fold,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"I will take no bullock out of thy house, nor he-goats out of thy fold,","proofs":["Psalm 50:9"],"refs":[{"printed":"Psalm 50:9","osis":["Ps.50.9"]}],"note":null}],"items":[]},{"question":"Should he be worshipped in a spiritual manner?","answer":"Yes. Whom I serve with my spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom I serve with my spirit,","proofs":["Romans 1:9"],"refs":[{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"note":null}],"items":[]},{"question":"May we expect spiritual blessings from him?","answer":"Yes. Who hath blessed us with all spiritual blessings,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who hath blessed us with all spiritual blessings,","proofs":["Ephesians 1:3"],"refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"note":null}],"items":[]},{"question":"And is he the only suitable portion for our spirits?","answer":"Yes. The Lord is my portion saith my soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord is my portion saith my soul,","proofs":["Lamentations 3:24"],"refs":[{"printed":"Lamentations 3:24","osis":["Lam.3.24"]}],"note":null}],"items":[]}]},{"question":"Is God infinite and omnipresent?","answer":"Yes. Whither shall I flee from thy presence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whither shall I flee from thy presence,","proofs":["Psalm 139:7"],"refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"note":null}],"items":[{"question":"Is he in heaven?","answer":"Yes. If I ascend up into heaven thou art there,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I ascend up into heaven thou art there,","proofs":["Psalm 139:8"],"refs":[{"printed":"Psalm 139:8","osis":["Ps.139.8"]}],"note":null}],"items":[]},{"question":"But is he confined to heaven?","answer":"No. The heaven of heavens cannot contain thee,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The heaven of heavens cannot contain thee,","proofs":["2 Chronicles 2:6"],"refs":[{"printed":"2 Chronicles 2:6","osis":["2Chr.2.6"]}],"note":null}],"items":[]},{"question":"Is his essence diffused through the whole universe of things?","answer":"Yes. He is above all and through all and in all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is above all and through all and in all,","proofs":["Ephesians 4:6"],"refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"note":null}],"items":[]},{"question":"Is he then near to every one of us?","answer":"Yes. He is not far from every one of us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is not far from every one of us,","proofs":["Acts 17:27"],"refs":[{"printed":"Acts 17:27","osis":["Acts.17.27"]}],"note":null}],"items":[]},{"question":"Should this be a support to the saints under their burden?","answer":"Yes. Be strong for I am with you, saith the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be strong for I am with you, saith the Lord,","proofs":["Haggai 2:4"],"refs":[{"printed":"Haggai 2:4","osis":["Hag.2.4"]}],"note":null}],"items":[]},{"question":"And a spur to holy actions?","answer":"Yes. Walk before me, and be thou perfect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Walk before me, and be thou perfect,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null}],"items":[]}]},{"question":"Is God eternal?","answer":"Yes. The eternal God is thy refuge,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The eternal God is thy refuge,","proofs":["Deuteronomy 33:27"],"refs":[{"printed":"Deuteronomy 33:27","osis":["Deut.33.27"]}],"note":null}],"items":[{"question":"Was he from everlasting?","answer":"Yes. Art thou not from everlasting, O Lord my God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Art thou not from everlasting, O Lord my God,","proofs":["Habakkuk 1:12"],"refs":[{"printed":"Habakkuk 1:12","osis":["Hab.1.12"]}],"note":null}],"items":[]},{"question":"Will he be to everlasting?","answer":"Yes. From everlasting to everlasting thou art God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"From everlasting to everlasting thou art God,","proofs":["Psalm 90:2"],"refs":[{"printed":"Psalm 90:2","osis":["Ps.90.2"]}],"note":null}],"items":[]},{"question":"Is he only eternal?","answer":"Yes. I am the first, and I am the last, and besides me there is no God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the first, and I am the last, and besides me there is no God,","proofs":["Isaiah 44:6"],"refs":[{"printed":"Isaiah 44:6","osis":["Isa.44.6"]}],"note":null}],"items":[]},{"question":"Should he therefore be feared?","answer":"Yes. He is the living God, and an everlasting King, at his wrath the earth shall tremble,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the living God, and an everlasting King, at his wrath the earth shall tremble,","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"items":[]},{"question":"And be trusted?","answer":"Yes. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength,","proofs":["Isaiah 26:4"],"refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]}],"note":null}],"items":[]},{"question":"Is this perfection of God humbling to man?","answer":"Yes. Where wast thou when I laid the foundation of the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Where wast thou when I laid the foundation of the earth,","proofs":["Job 38:4"],"refs":[{"printed":"Job 38:4","osis":["Job.38.4"]}],"note":null}],"items":[]},{"question":"And glorious to himself?","answer":"Yes. Now to the King eternal, immortal, invisible, be honour and glory for ever and ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now to the King eternal, immortal, invisible, be honour and glory for ever and ever,","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null}],"items":[]}]},{"question":"Is God unchangeable?","answer":"Yes. Thou art the same,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou art the same,","proofs":["Psalm 102:27"],"refs":[{"printed":"Psalm 102:27","osis":["Ps.102.27"]}],"note":null}],"items":[{"question":"Is he absolutely so?","answer":"Yes. With him there is no shadow of turning,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"With him there is no shadow of turning,","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null}],"items":[]},{"question":"Is he so in his own nature and perfections?","answer":"Yes. I am the Lord, I change not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the Lord, I change not,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"items":[]},{"question":"And in his will?","answer":"Yes. His Counsel shall stand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His Counsel shall stand,","proofs":["Isaiah 46:10"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null}],"items":[]},{"question":"And in his love?","answer":"Yes. I have loved thee with an everlasting love,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have loved thee with an everlasting love,","proofs":["Jeremiah 31:3"],"refs":[{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]}],"note":null}],"items":[]},{"question":"And in his special favours?","answer":"Yes. The gifts and calling of God are without repentance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The gifts and calling of God are without repentance,","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null}],"items":[]},{"question":"May not God change through some unforeseen accident?","answer":"No. For known unto God are all his works from the beginning of the world,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For known unto God are all his works from the beginning of the world,","proofs":["Acts 15:18"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]}],"note":null}],"items":[]},{"question":"Or through want of power to effect what he has determined?","answer":"No. For he is the Almighty God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he is the Almighty God,","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null}],"items":[]},{"question":"Is it well for us that God is unchangeable?","answer":"Yes. Therefore the sons of Jacob are not consumed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Therefore the sons of Jacob are not consumed,","proofs":["Malachi 3:6"],"refs":[{"printed":"Malachi 3:6","osis":["Mal.3.6"]}],"note":null}],"items":[]}]},{"question":"Is God wise?","answer":"Yes. Counsel is mine and sound wisdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Counsel is mine and sound wisdom,","proofs":["Proverbs 8:14"],"refs":[{"printed":"Proverbs 8:14","osis":["Prov.8.14"]}],"note":null}],"items":[{"question":"Doth his wisdom appear in creation and providence?","answer":"Yes. He is wonderful in counsel, and excellent in working,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is wonderful in counsel, and excellent in working,","proofs":["Isaiah 28:29"],"refs":[{"printed":"Isaiah 28:29","osis":["Isa.28.29"]}],"note":null}],"items":[]},{"question":"And in redemption?","answer":"Yes. Herein he hath abounded towards us in all wisdom and prudence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Herein he hath abounded towards us in all wisdom and prudence,","proofs":["Ephesians 1:8"],"refs":[{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"note":null}],"items":[]},{"question":"Is he infinitely wise?","answer":"Yes. His understanding is infinite,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His understanding is infinite,","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null}],"items":[]},{"question":"Is he originally so?","answer":"Yes. With whom took he counsel, and who instructed him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"With whom took he counsel, and who instructed him,","proofs":["Isaiah 40:14"],"refs":[{"printed":"Isaiah 40:14","osis":["Isa.40.14"]}],"note":null}],"items":[]},{"question":"Is he perfectly so?","answer":"Yes. The foolishness of God is wiser than man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The foolishness of God is wiser than man,","proofs":["1 Corinthians 1:25"],"refs":[{"printed":"1 Corinthians 1:25","osis":["1Cor.1.25"]}],"note":null}],"items":[]},{"question":"And is he incomprehensibly so?","answer":"Yes. O the depth of the riches, both of the wisdom and knowledge of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O the depth of the riches, both of the wisdom and knowledge of God,","proofs":["Romans 11:33"],"refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null}],"items":[]},{"question":"Is there any counterworking his wisdom?","answer":"No. There is no wisdom, nor understanding, nor counsel, against the Lord,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"There is no wisdom, nor understanding, nor counsel, against the Lord,","proofs":["Proverbs 21:30"],"refs":[{"printed":"Proverbs 21:30","osis":["Prov.21.30"]}],"note":null}],"items":[]},{"question":"Doth all wisdom proceed from him?","answer":"Yes. He giveth wisdom unto the wise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He giveth wisdom unto the wise,","proofs":["Daniel 2:21"],"refs":[{"printed":"Daniel 2:21","osis":["Dan.2.21"]}],"note":null}],"items":[]},{"question":"Should we therefore seek it at his hands?","answer":"Yes. If any man lack wisdom, let him ask it of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If any man lack wisdom, let him ask it of God,","proofs":["James 1:5"],"refs":[{"printed":"James 1:5","osis":["Jas.1.5"]}],"note":null}],"items":[]}]},{"question":"Is God powerful?","answer":"Yes. Power belongeth unto God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Power belongeth unto God,","proofs":["Psalm 62:11"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]}],"note":null}],"items":[{"question":"Can he do all things?","answer":"Yes. Is there any thing too hard for me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is there any thing too hard for me,","proofs":["Jeremiah 32:27"],"refs":[{"printed":"Jeremiah 32:27","osis":["Jer.32.27"]}],"note":null}],"items":[]},{"question":"Can he do all things with the greatest ease?","answer":"Yes. He taketh up the isles as a very little thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He taketh up the isles as a very little thing,","proofs":["Isaiah 40:15"],"refs":[{"printed":"Isaiah 40:15","osis":["Isa.40.15"]}],"note":null}],"items":[]},{"question":"Can he do all things in the most perfect manner?","answer":"Yes. He is a rock, his work is perfect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is a rock, his work is perfect,","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null}],"items":[]},{"question":"Is God’s power necessary to give a sanction to his laws?","answer":"Yes. There is one Lawgiver, who is able to save and to destroy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is one Lawgiver, who is able to save and to destroy,","proofs":["James 4:12"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"note":null}],"items":[]},{"question":"Is it irresistible?","answer":"Yes. None can stay his hand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"None can stay his hand,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null}],"items":[]},{"question":"Is it subject to decay?","answer":"No. The Lord’s hand is not shortened, that it cannot save,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The Lord’s hand is not shortened, that it cannot save,","proofs":["Isaiah 59:1"],"refs":[{"printed":"Isaiah 59:1","osis":["Isa.59.1"]}],"note":null}],"items":[]},{"question":"Does it extend to evil spirits and wicked men?","answer":"Yes. The deceiver and deceived are his,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The deceiver and deceived are his,","proofs":["Job 12:16"],"refs":[{"printed":"Job 12:16","osis":["Job.12.16"]}],"note":null}],"items":[]},{"question":"Is it then a great folly to sin against such a God?","answer":"Yes. Do we provoke the Lord to jealousy, are we stronger than he,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do we provoke the Lord to jealousy, are we stronger than he,","proofs":["1 Corinthians 10:22"],"refs":[{"printed":"1 Corinthians 10:22","osis":["1Cor.10.22"]}],"note":null}],"items":[]}]},{"question":"Is God holy?","answer":"Yes. He is the holy one of Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the holy one of Israel,","proofs":["Isaiah 41:21"],"refs":[{"printed":"Isaiah 41:21","osis":["Isa.41.21"]}],"note":null}],"items":[{"question":"Is he supremely holy?","answer":"Yes. There is none holy as the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is none holy as the Lord,","proofs":["1 Samuel 2:2"],"refs":[{"printed":"1 Samuel 2:2","osis":["1Sam.2.2"]}],"note":null}],"items":[]},{"question":"Does the holiness of God particularly appear in the work of redemption?","answer":"Yes. Zion shall be redeemed with judgment, and her converts with righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Zion shall be redeemed with judgment, and her converts with righteousness,","proofs":["Isaiah 1:27"],"refs":[{"printed":"Isaiah 1:27","osis":["Isa.1.27"]}],"note":null}],"items":[]},{"question":"Have the heathens by the light of nature acknowledged the holiness of God?","answer":"Yes. I know that the spirit of the holy Gods is in thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I know that the spirit of the holy Gods is in thee,","proofs":["Daniel 4:9"],"refs":[{"printed":"Daniel 4:9","osis":["Dan.4.9"]}],"note":null}],"items":[]},{"question":"And do spirits above make it the matter of their praise?","answer":"Yes. They continually say, Holy, holy, holy, Lord God Almighty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They continually say, Holy, holy, holy, Lord God Almighty,","proofs":["Revelation 4:8"],"refs":[{"printed":"Revelation 4:8","osis":["Rev.4.8"]}],"note":null}],"items":[]},{"question":"And should we imitate them herein?","answer":"Yes. Bless his holy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Bless his holy name,","proofs":["Psalm 103:1"],"refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"note":null}],"items":[]}]},{"question":"Is God just?","answer":"Yes. The Lord is righteous,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord is righteous,","proofs":["Psalm 129:4"],"refs":[{"printed":"Psalm 129:4","osis":["Ps.129.4"]}],"note":null}],"items":[{"question":"Is he absolutely and perfectly so?","answer":"Yes. Is there unrighteousness with God? God forbid,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is there unrighteousness with God? God forbid,","proofs":["Romans 9:14"],"refs":[{"printed":"Romans 9:14","osis":["Rom.9.14"]}],"note":null}],"items":[]},{"question":"Is he just in inflicting temporal judgments?","answer":"Yes. O Lord, righteousness belongeth unto thee, but unto us confusion of face,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord, righteousness belongeth unto thee, but unto us confusion of face,","proofs":["Daniel 9:7"],"refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"note":null}],"items":[]},{"question":"And eternal vengeance?","answer":"Yes. Is God unrighteous, who taketh vengeance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is God unrighteous, who taketh vengeance,","proofs":["Romans 3:5"],"refs":[{"printed":"Romans 3:5","osis":["Rom.3.5"]}],"note":null}],"items":[]},{"question":"Does the justice of God eminently appear in the undertaking and sufferings of Christ?","answer":"Yes. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness,","proofs":["Romans 3:25"],"refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null}],"items":[]},{"question":"Should we then acknowledge the justice of God?","answer":"Yes. Howbeit thou art just,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Howbeit thou art just,","proofs":["Nehemiah 9:33"],"refs":[{"printed":"Nehemiah 9:33","osis":["Neh.9.33"]}],"note":null}],"items":[]},{"question":"And seek to avoid the direful effects of it?","answer":"Yes. Escape for thy life, lest thou be consumed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Escape for thy life, lest thou be consumed,","proofs":["Genesis 19:17"],"refs":[{"printed":"Genesis 19:17","osis":["Gen.19.17"]}],"note":null}],"items":[]}]},{"question":"Is God good?","answer":"Yes. Thou, Lord, art good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou, Lord, art good,","proofs":["Psalm 86:5"],"refs":[{"printed":"Psalm 86:5","osis":["Ps.86.5"]}],"note":null}],"items":[{"question":"May his goodness excite our wonder?","answer":"Yes. How great is his goodness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How great is his goodness,","proofs":["Zechariah 9:17"],"refs":[{"printed":"Zechariah 9:17","osis":["Zech.9.17"]}],"note":null}],"items":[]},{"question":"And should it excite our gratitude?","answer":"Yes. O give thanks unto the Lord, for he is good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O give thanks unto the Lord, for he is good,","proofs":["Psalm 106:1"],"refs":[{"printed":"Psalm 106:1","osis":["Ps.106.1"]}],"note":null}],"items":[]},{"question":"Is God universally good?","answer":"Yes. He is good to all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is good to all,","proofs":["Psalm 145:9"],"refs":[{"printed":"Psalm 145:9","osis":["Ps.145.9"]}],"note":null}],"items":[]},{"question":"Is he good to sinners?","answer":"Yes. He sendeth rain on the just and on the unjust,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He sendeth rain on the just and on the unjust,","proofs":["Matthew 5:45"],"refs":[{"printed":"Matthew 5:45","osis":["Matt.5.45"]}],"note":null}],"items":[]},{"question":"Is he in an especial manner good to his own people?","answer":"Yes. That I may see the good of thy chosen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That I may see the good of thy chosen,","proofs":["Psalm 106:5"],"refs":[{"printed":"Psalm 106:5","osis":["Ps.106.5"]}],"note":null}],"items":[]},{"question":"Doth God take the contempt of his goodness heinously?","answer":"Yes. Or despisest thou the riches of his goodness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Or despisest thou the riches of his goodness,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null}],"items":[]}]},{"question":"Is God a God of truth?","answer":"Yes. These things saith he that is true,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These things saith he that is true,","proofs":["Revelation 3:7"],"refs":[{"printed":"Revelation 3:7","osis":["Rev.3.7"]}],"note":null}],"items":[{"question":"Is he true to his promises?","answer":"Yes. Thou wilt perform the truth to Jacob,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou wilt perform the truth to Jacob,","proofs":["Micah 7:20"],"refs":[{"printed":"Micah 7:20","osis":["Mic.7.20"]}],"note":null}],"items":[]},{"question":"And to his threatenings?","answer":"Yes. But my words, did not they take hold of your fathers?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"But my words, did not they take hold of your fathers?","proofs":["Zechariah 1:6"],"refs":[{"printed":"Zechariah 1:6","osis":["Zech.1.6"]}],"note":null}],"items":[]},{"question":"And to Christ?","answer":"Yes. Once have I sworn by my holiness that I will not lie unto David,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Once have I sworn by my holiness that I will not lie unto David,","proofs":["Psalm 89:35"],"refs":[{"printed":"Psalm 89:35","osis":["Ps.89.35"]}],"note":null}],"items":[]},{"question":"Is God unchangeable in his truth?","answer":"Yes. The truth of the Lord endureth for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The truth of the Lord endureth for ever,","proofs":["Exodus 7:2"],"refs":[{"printed":"Exodus 7:2","osis":["Exod.7.2"]}],"note":null}],"items":[]},{"question":"Should we therefore believe God?","answer":"Yes. We should judge him faithful who hath promised,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We should judge him faithful who hath promised,","proofs":["Hebrews 11:11"],"refs":[{"printed":"Hebrews 11:11","osis":["Heb.11.11"]}],"note":null}],"items":[]},{"question":"And that rather than man?","answer":"Yes. Let God be true, but every man a liar,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let God be true, but every man a liar,","proofs":["Romans 3:4"],"refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]}],"note":null}],"items":[]},{"question":"But though we believe not, does God continue faithful?","answer":"Yes. For what if some did not believe, shall their unbelief make the faith of God without effect?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For what if some did not believe, shall their unbelief make the faith of God without effect?","proofs":["Romans 3:3"],"refs":[{"printed":"Romans 3:3","osis":["Rom.3.3"]}],"note":null}],"items":[]}]}],"text":null},{"number":8,"title":null,"part":null,"questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"Is God the living God?","answer":"Yes. He is the living God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the living God,","proofs":["Daniel 6:26"],"refs":[{"printed":"Daniel 6:26","osis":["Dan.6.26"]}],"note":null}],"items":[{"question":"Hath he life in himself?","answer":"Yes. The Father hath life in himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Father hath life in himself,","proofs":["John 5:26"],"refs":[{"printed":"John 5:26","osis":["John.5.26"]}],"note":null}],"items":[]},{"question":"Doth he give life to others?","answer":"Yes. He quickeneth all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He quickeneth all things,","proofs":["1 Timothy 6:13"],"refs":[{"printed":"1 Timothy 6:13","osis":["1Tim.6.13"]}],"note":null}],"items":[]},{"question":"Should living men therefore seek to the living God?","answer":"Yes. Should not a people seek unto their God? for the living to the dead?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Should not a people seek unto their God? for the living to the dead?","proofs":["Isaiah 8:19"],"refs":[{"printed":"Isaiah 8:19","osis":["Isa.8.19"]}],"note":null}],"items":[]}]},{"question":"Is God the true God?","answer":"Yes. This is the true God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is the true God,","proofs":["1 John 5:20"],"refs":[{"printed":"1 John 5:20","osis":["1John.5.20"]}],"note":null}],"items":[{"question":"Is he the only true God?","answer":"Yes. This is life eternal, to know thee the only true God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is life eternal, to know thee the only true God,","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[]},{"question":"And are all other gods false gods?","answer":"Yes. They are vanity and the work of errors,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are vanity and the work of errors,","proofs":["Jeremiah 10:15"],"refs":[{"printed":"Jeremiah 10:15","osis":["Jer.10.15"]}],"note":null}],"items":[]}]},{"question":"Is that God whom we serve, this only living and true God?","answer":"Yes. The Lord is the true God, he is the living God, and an everlasting King,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord is the true God, he is the living God, and an everlasting King,","proofs":["Jeremiah 10:10"],"refs":[{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]}],"note":null}],"items":[{"question":"And is he but one?","answer":"Yes. Hear, O Israel, the Lord our God is one Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hear, O Israel, the Lord our God is one Lord,","proofs":["Deuteronomy 6:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]}],"note":null}],"items":[]},{"question":"Does God assume this prerogative to himself?","answer":"Yes. Is there a God besides me? Yea, there is no God; I know not any,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is there a God besides me? Yea, there is no God; I know not any,","proofs":["Isaiah 44:8"],"refs":[{"printed":"Isaiah 44:8","osis":["Isa.44.8"]}],"note":null}],"items":[]},{"question":"And have his people always ascribed it to him?","answer":"Yes. Unto us there is but one God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto us there is but one God,","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null}],"items":[]},{"question":"But do not those who assert the deity of Christ destroy the unity of the godhead?","answer":"No. For he says, I and my Father are one,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he says, I and my Father are one,","proofs":["John 10:30"],"refs":[{"printed":"John 10:30","osis":["John.10.30"]}],"note":null}],"items":[]}]},{"question":"Are there many gods in name?","answer":"Yes. There are gods many, and lords many,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There are gods many, and lords many,","proofs":["1 Corinthians 8:5"],"refs":[{"printed":"1 Corinthians 8:5","osis":["1Cor.8.5"]}],"note":null}],"items":[{"question":"But are these gods by nature?","answer":"No. When ye knew not God, ye did service to them which by nature are no gods,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"When ye knew not God, ye did service to them which by nature are no gods,","proofs":["Galatians 4:8"],"refs":[{"printed":"Galatians 4:8","osis":["Gal.4.8"]}],"note":null}],"items":[]},{"question":"Are they then to be reputed of?","answer":"No. We know that an idol is nothing in the world,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We know that an idol is nothing in the world,","proofs":["1 Corinthians 8:4"],"refs":[{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":null}],"items":[]},{"question":"Are those guilty of the greatest absurdity who worship them?","answer":"Yes. Those that make them are like unto them, and","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Those that make them are like unto them, and","proofs":["Psalm 115:8"],"refs":[{"printed":"Psalm 115:8","osis":["Ps.115.8"]}],"note":null}],"items":[]},{"question":"Do we well therefore not to imitate them?","answer":"Yes. Little children, keep yourselves from idols,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Little children, keep yourselves from idols,","proofs":["1 John 5:21"],"refs":[{"printed":"1 John 5:21","osis":["1John.5.21"]}],"note":null}],"items":[]}]}],"text":null},{"number":9,"title":null,"part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"Is there a plurality in the godhead?","answer":"Yes. For God said, Let us make man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God said, Let us make man,","proofs":["Genesis 1:26"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]}],"note":null}],"items":[{"question":"Does the godhead consist of three persons?","answer":"Yes. There are three that bear record in heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There are three that bear record in heaven,","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[]},{"question":"Is the Father a distinct person from the Son and Spirit?","answer":"Yes. My Father which gave them me is greater than all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My Father which gave them me is greater than all,","proofs":["John 10:29"],"refs":[{"printed":"John 10:29","osis":["John.10.29"]}],"note":null}],"items":[]},{"question":"Is the Son a distinct person from the Father and Spirit?","answer":"Yes. The Lord, (i.e. the Father) said unto my Lord, (i.e. the Son) sit thou at my right hand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord, (i.e. the Father) said unto my Lord, (i.e. the Son) sit thou at my right hand,","proofs":["Exodus 1"],"refs":[{"printed":"Exodus 1","osis":["Exod.1"]}],"note":null}],"items":[]},{"question":"And is the Spirit a distinct person, both from the Father and the Son?","answer":"Yes. The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things,","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null}],"items":[]},{"question":"Are these the same in essence, affection, and operation?","answer":"Yes. These three are one,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These three are one,","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[]},{"question":"May it with any propriety then be said, that there are three Gods?","answer":"No. For the Lord is one, and his name is one,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the Lord is one, and his name is one,","proofs":["Zechariah 14:9"],"refs":[{"printed":"Zechariah 14:9","osis":["Zech.14.9"]}],"note":null}],"items":[]}]},{"question":"Is the Son called God?","answer":"Yes. Who is over all, God blessed for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who is over all, God blessed for ever,","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[{"question":"Is the Spirit called God?","answer":"Yes. “Why hath Satan filled thine heart to lie to the Holy Ghost, thou hast not lied unto men, but unto God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"“Why hath Satan filled thine heart to lie to the Holy Ghost, thou hast not lied unto men, but unto God,","proofs":["Acts 5:3–4"],"refs":[{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null}],"items":[]},{"question":"Is the Son called Jehovah?","answer":"Yes. He is the Lord (Heb. Jehovah) our righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the Lord (Heb. Jehovah) our righteousness,","proofs":["Jeremiah 23:6"],"refs":[{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]}],"note":null}],"items":[]},{"question":"Is the Spirit called Jehovah?","answer":"Yes. They tempted the Lord (Heb. Jehovah)","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They tempted the Lord (Heb. Jehovah)","proofs":["Exodus 17:7"],"refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"note":null}],"items":[]},{"question":"They vexed his holy Spirit. Is this name given to any but God?","answer":"No. The most high over all the earth, is he whose name alone is Jehovah,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The most high over all the earth, is he whose name alone is Jehovah,","proofs":["Psalm 83:18"],"refs":[{"printed":"Psalm 83:18","osis":["Ps.83.18"]}],"note":null}],"items":[]}]},{"question":"Is the Son eternal as well as the Father?","answer":"Yes. Before Abraham was, I am,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Before Abraham was, I am,","proofs":["John 8:58"],"refs":[{"printed":"John 8:58","osis":["John.8.58"]}],"note":null}],"items":[{"question":"Is the Spirit eternal?","answer":"Yes. He is called the eternal Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is called the eternal Spirit,","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null}],"items":[]},{"question":"Is the Son omnipresent?","answer":"Yes. Where two or three are gathered together in my name there am I,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Where two or three are gathered together in my name there am I,","proofs":["Matthew 18:20"],"refs":[{"printed":"Matthew 18:20","osis":["Matt.18.20"]}],"note":null}],"items":[]},{"question":"Is the Spirit so too?","answer":"Yes. Whither shall I go from thy Spirit?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whither shall I go from thy Spirit?","proofs":["Psalm 139:7"],"refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"note":null}],"items":[]},{"question":"Is the Son omniscient?","answer":"Yes. Thou knowest all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou knowest all things,","proofs":["John 21:18"],"refs":[{"printed":"John 21:18","osis":["John.21.18"]}],"note":null}],"items":[]},{"question":"And is the Spirit so?","answer":"Yes. He searcheth all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He searcheth all things,","proofs":["1 Corinthians 2:10"],"refs":[{"printed":"1 Corinthians 2:10","osis":["1Cor.2.10"]}],"note":null}],"items":[]},{"question":"Is the work of creation ascribed to the Son?","answer":"Yes. All things were made by him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All things were made by him,","proofs":["John 1:3"],"refs":[{"printed":"John 1:3","osis":["John.1.3"]}],"note":null}],"items":[]},{"question":"Is it also ascribed to the Spirit?","answer":"Yes. The Spirit of God hath made me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Spirit of God hath made me,","proofs":["Job 33:4"],"refs":[{"printed":"Job 33:4","osis":["Job.33.4"]}],"note":null}],"items":[]},{"question":"And is creation a work peculiar to God?","answer":"Yes. He that built all things is God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that built all things is God,","proofs":["Hebrews 3:4"],"refs":[{"printed":"Hebrews 3:4","osis":["Heb.3.4"]}],"note":null}],"items":[]}]},{"question":"Is the Father the object of prayer?","answer":"Yes. Pray to thy Father which is in secret,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pray to thy Father which is in secret,","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null}],"items":[{"question":"Is the Son also the object of prayer?","answer":"Yes. Lord Jesus, receive my Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord Jesus, receive my Spirit,","proofs":["Acts 7:59"],"refs":[{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"note":null}],"items":[]},{"question":"And the Spirit?","answer":"Yes. Grace and peace be unto you from the seven Spirits which are before the throne,*","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Grace and peace be unto you from the seven Spirits which are before the throne,*","proofs":["Revelation 1:4"],"refs":[{"printed":"Revelation 1:4","osis":["Rev.1.4"]}],"note":null}],"items":[]},{"question":"Are we baptized in the name of all the three persons in the Trinity?","answer":"Yes. Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[]},{"question":"And is religious worship a prerogative of Deity?","answer":"Yes. Worship God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Worship God,","proofs":["Revelation 22:9"],"refs":[{"printed":"Revelation 22:9","osis":["Rev.22.9"]}],"note":null}],"items":[]}]},{"question":"Are divine blessings derived from all three persons in the godhead?","answer":"Yes. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all,","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null}],"items":[{"question":"Have each of these their distinct province in the affair of man’s salvation?","answer":"Yes. Through him we both have access by one spirit unto the Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Through him we both have access by one spirit unto the Father,","proofs":["Ephesians 2:18"],"refs":[{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null}],"items":[]},{"question":"Is the unity in the godhead a motive to unity among the saints?","answer":"Yes. That they all may be one; as thou Father, art in me and I in thee, that they also may be one in us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That they all may be one; as thou Father, art in me and I in thee, that they also may be one in us,","proofs":["John 17"],"refs":[{"printed":"John 17","osis":["John.17"]}],"note":null}],"items":[]},{"question":"Should we hold fast this doctrine?","answer":"Yes. Hold fast the form of sound words,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hold fast the form of sound words,","proofs":["2 Timothy 1:13"],"refs":[{"printed":"2 Timothy 1:13","osis":["2Tim.1.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":10,"title":null,"part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"Hath God pre-determined all future events?","answer":"Yes. He worketh all things according to the counsel of his own will,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He worketh all things according to the counsel of his own will,","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null}],"items":[{"question":"Doth nothing then come by chance?","answer":"No. The lot is cast into the lap, but the whole disposal thereof is of the Lord,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The lot is cast into the lap, but the whole disposal thereof is of the Lord,","proofs":["Proverbs 16:33"],"refs":[{"printed":"Proverbs 16:33","osis":["Prov.16.33"]}],"note":null}],"items":[]},{"question":"Do God’s decrees extend to the conduct of good men?","answer":"Yes. They are created unto good works, which God hath before ordained that they should walk in them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are created unto good works, which God hath before ordained that they should walk in them,","proofs":["Ephesians 2:19"],"refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]}],"note":null}],"items":[]},{"question":"And to their salvation?","answer":"Yes. They are vessels of mercy, which he hath afore prepared to glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are vessels of mercy, which he hath afore prepared to glory,","proofs":["Romans 9:23"],"refs":[{"printed":"Romans 9:23","osis":["Rom.9.23"]}],"note":null}],"items":[]},{"question":"Do God’s decrees extend to the conduct of wicked men?","answer":"Yes. Him being delivered by the determinate counsel of God, ye by wicked hands have crucified and slain,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Him being delivered by the determinate counsel of God, ye by wicked hands have crucified and slain,","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null}],"items":[]},{"question":"And to their destruction?","answer":"Yes. Who were of old ordained to this condemnation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who were of old ordained to this condemnation,","proofs":["Jude 4"],"refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null}],"items":[]},{"question":"Is it lawful for men to cavil at God’s decrees?","answer":"No. Who art thou that repliest against God? Hath not the potter power over the clay, of the same lump, to make one vessel to honour, and another unto dishonour?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Who art thou that repliest against God? Hath not the potter power over the clay, of the same lump, to make one vessel to honour, and another unto dishonour?","proofs":["Romans 9:20"],"refs":[{"printed":"Romans 9:20","osis":["Rom.9.20"]}],"note":null}],"items":[]}]},{"question":"Are God’s decrees sovereign and free?","answer":"Yes. They are according to the good pleasure of his will,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are according to the good pleasure of his will,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null}],"items":[{"question":"Are they eternal?","answer":"Yes. For we are chosen in Christ before the foundation of the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we are chosen in Christ before the foundation of the world,","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"items":[]},{"question":"Are they infinitely wise?","answer":"Yes. We read of the manifold wisdom of God according to his eternal purpose,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We read of the manifold wisdom of God according to his eternal purpose,","proofs":["Ephesians 3:10–11"],"refs":[{"printed":"Ephesians 3:10–11","osis":["Eph.3.10-Eph.3.11"]}],"note":null}],"items":[]},{"question":"Are they most holy?","answer":"Yes. Thy counsels of old are faithfulness and truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy counsels of old are faithfulness and truth,","proofs":["Isaiah 25:1"],"refs":[{"printed":"Isaiah 25:1","osis":["Isa.25.1"]}],"note":null}],"items":[]},{"question":"Are they impenetrable and unsearchable?","answer":"Yes. Who hath known the mind of the Lord?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who hath known the mind of the Lord?","proofs":["Romans 11:34"],"refs":[{"printed":"Romans 11:34","osis":["Rom.11.34"]}],"note":null}],"items":[]},{"question":"Are they absolute and unchangeable?","answer":"Yes. He is in one mind, and who can turn him?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is in one mind, and who can turn him?","proofs":["Job 23:13"],"refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"note":null}],"items":[]},{"question":"Are they all calculated for his own glory?","answer":"Yes. He hath made all things for himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath made all things for himself,","proofs":["Proverbs 16:4"],"refs":[{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":null}],"items":[]}]},{"question":"Are all God’s decrees accomplished?","answer":"No. He declares from ancient times the things that are not yet done,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He declares from ancient times the things that are not yet done,","proofs":["Isaiah 46:10"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null}],"items":[{"question":"But will they be all accomplished?","answer":"Yes. Surely as I have thought, so shall it come to pass,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Surely as I have thought, so shall it come to pass,","proofs":["Isaiah 14:24"],"refs":[{"printed":"Isaiah 14:24","osis":["Isa.14.24"]}],"note":null}],"items":[]},{"question":"And will any thing come to pass that God hath not decreed?","answer":"No. For who is he that saith, and it cometh to pass, when the Lord commandeth it not?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For who is he that saith, and it cometh to pass, when the Lord commandeth it not?","proofs":["Lamentations 3:37"],"refs":[{"printed":"Lamentations 3:37","osis":["Lam.3.37"]}],"note":null}],"items":[]}]},{"question":"Should we be curious to know the divine decrees?","answer":"No. For secret things belong to God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For secret things belong to God,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null}],"items":[{"question":"Are God’s precepts then, and not his decrees, the rule of our conduct?","answer":"Yes. Things which are revealed belong unto us and to our children,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Things which are revealed belong unto us and to our children,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null}],"items":[]}]}],"text":null},{"number":11,"title":null,"part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"Doth God execute his own decrees?","answer":"Yes. My counsel shall stand, and I will do all my pleasure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My counsel shall stand, and I will do all my pleasure,","proofs":["Isaiah 45:10"],"refs":[{"printed":"Isaiah 45:10","osis":["Isa.45.10"]}],"note":null}],"items":[{"question":"Doth God execute his decrees in the works of creation?","answer":"Yes. For thy pleasure they are and were created,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thy pleasure they are and were created,","proofs":["Revelation 4:11"],"refs":[{"printed":"Revelation 4:11","osis":["Rev.4.11"]}],"note":null}],"items":[]},{"question":"Was creation the first external work wherein God began to execute his decrees?","answer":"Yes. In the beginning God created the heavens and the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In the beginning God created the heavens and the earth,","proofs":["Genesis 1:1"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"note":null}],"items":[]},{"question":"Doth God also execute his decrees in the works of providence?","answer":"Yes. He doth according to his will in the armies of heaven, and among the inhabitants of the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He doth according to his will in the armies of heaven, and among the inhabitants of the earth,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null}],"items":[]}]},{"question":"Doth God make use of good angels for the execution of his decrees?","answer":"Yes. They do his commandments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They do his commandments,","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":null}],"items":[{"question":"And of evil angels?","answer":"Yes. I will be a lying spirit in the mouth of all the prophets, and he said, go forth and do","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will be a lying spirit in the mouth of all the prophets, and he said, go forth and do","proofs":["1 Kings 22:22"],"refs":[{"printed":"1 Kings 22:22","osis":["1Kgs.22.22"]}],"note":null}],"items":[]},{"question":"And of men?","answer":"Yes. That saith of Cyrus, he is my shepherd, and shall perform all my pleasure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That saith of Cyrus, he is my shepherd, and shall perform all my pleasure,","proofs":["Isaiah 44:28"],"refs":[{"printed":"Isaiah 44:28","osis":["Isa.44.28"]}],"note":null}],"items":[]},{"question":"And of inferior creatures?","answer":"Yes. I will hiss for the fly that is in the uttermost parts of the rivers of Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will hiss for the fly that is in the uttermost parts of the rivers of Egypt,","proofs":["Isaiah 7:18"],"refs":[{"printed":"Isaiah 7:18","osis":["Isa.7.18"]}],"note":null}],"items":[]},{"question":"But does God sometimes work without instruments?","answer":"Yes. Mine own arm brought salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Mine own arm brought salvation,","proofs":["Isaiah 63:5"],"refs":[{"printed":"Isaiah 63:5","osis":["Isa.63.5"]}],"note":null}],"items":[]}]},{"question":"Are God’s works inextricable?","answer":"Yes. For no man can find out the work that God makes from the beginning to the end,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For no man can find out the work that God makes from the beginning to the end,","proofs":["Ecclesiastes 3:11"],"refs":[{"printed":"Ecclesiastes 3:11","osis":["Eccl.3.11"]}],"note":null}],"items":[{"question":"Can they be amended?","answer":"No. Whatsoever God doth—nothing can be put to it, nor any thing taken from it,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Whatsoever God doth—nothing can be put to it, nor any thing taken from it,","proofs":["Ecclesiastes 3:14"],"refs":[{"printed":"Ecclesiastes 3:14","osis":["Eccl.3.14"]}],"note":null}],"items":[]},{"question":"Ought they to be studied?","answer":"Yes. They are sought of them that have pleasure therein,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are sought of them that have pleasure therein,","proofs":["Psalm 111:2"],"refs":[{"printed":"Psalm 111:2","osis":["Ps.111.2"]}],"note":null}],"items":[]},{"question":"And should we learn of God, first to determine, and then to do?","answer":"Yes. Thou shalt also decree a thing, and it shall be established unto thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt also decree a thing, and it shall be established unto thee,","proofs":["Job 22:28"],"refs":[{"printed":"Job 22:28","osis":["Job.22.28"]}],"note":null}],"items":[]}]}],"text":null},{"number":12,"title":null,"part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"Did God create the world?","answer":"Yes. Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands,","proofs":["Hebrews 1:10"],"refs":[{"printed":"Hebrews 1:10","osis":["Heb.1.10"]}],"note":null}],"items":[{"question":"And all things in it?","answer":"Yes. God made the world and all things therein,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God made the world and all things therein,","proofs":["Acts 17:24"],"refs":[{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"note":null}],"items":[]},{"question":"Did he create the soul of man?","answer":"Yes. Who formeth the spirit of man within him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who formeth the spirit of man within him,","proofs":["Zechariah 12:1"],"refs":[{"printed":"Zechariah 12:1","osis":["Zech.12.1"]}],"note":null}],"items":[]},{"question":"And the body of man?","answer":"Yes. In thy book were all my members written,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In thy book were all my members written,","proofs":["Psalm 139:16"],"refs":[{"printed":"Psalm 139:16","osis":["Ps.139.16"]}],"note":null}],"items":[]},{"question":"Did he create the highest angels?","answer":"Yes. By him were all things created, whether they be thrones, etc.,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By him were all things created, whether they be thrones, etc.,","proofs":["Colossians 1:16"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null}],"items":[]},{"question":"And the meanest insects?","answer":"Yes. God made every thing that creepeth upon the earth after his kind,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God made every thing that creepeth upon the earth after his kind,","proofs":["Genesis 1:25"],"refs":[{"printed":"Genesis 1:25","osis":["Gen.1.25"]}],"note":null}],"items":[]},{"question":"And what omnipotence wrought, did omniscience approve?","answer":"Yes. God saw every thing that he had made and behold it was very good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God saw every thing that he had made and behold it was very good,","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null}],"items":[]}]},{"question":"Did God need any assistance in his work?","answer":"No. Who hath prevented me, that I should repay him?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Who hath prevented me, that I should repay him?","proofs":["Job 41:11"],"refs":[{"printed":"Job 41:11","osis":["Job.41.11"]}],"note":null}],"items":[{"question":"Did he make all things out of nothing?","answer":"Yes. For the things which are seen were not made of the things that do appear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the things which are seen were not made of the things that do appear,","proofs":["Hebrews 11:3"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]}],"note":null}],"items":[]},{"question":"And by his word?","answer":"Yes. He said let there be light: and there was light,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He said let there be light: and there was light,","proofs":["Genesis 1:3"],"refs":[{"printed":"Genesis 1:3","osis":["Gen.1.3"]}],"note":null}],"items":[]},{"question":"And in six days?","answer":"Yes. In six days the Lord made heaven and earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In six days the Lord made heaven and earth,","proofs":["Exodus 20:11"],"refs":[{"printed":"Exodus 20:11","osis":["Exod.20.11"]}],"note":null}],"items":[]},{"question":"Did he appoint every creature its proper station and use?","answer":"Yes. Let there be lights in the firmament, and let them be for signs and for seasons, for days and for years,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let there be lights in the firmament, and let them be for signs and for seasons, for days and for years,","proofs":["Genesis 1:14"],"refs":[{"printed":"Genesis 1:14","osis":["Gen.1.14"]}],"note":null}],"items":[]},{"question":"Does God go on to create?","answer":"No. On the seventh day God rested from all his works,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"On the seventh day God rested from all his works,","proofs":["Genesis 2:2"],"refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":13,"title":null,"part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Were there any men before Adam?","answer":"No. He was the first man,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He was the first man,","proofs":["1 Corinthians 15:45"],"refs":[{"printed":"1 Corinthians 15:45","osis":["1Cor.15.45"]}],"note":null}],"items":[{"question":"Are all men then derived from Adam?","answer":"Yes. He hath made of one blood all nations of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath made of one blood all nations of men,","proofs":["Acts 17:26"],"refs":[{"printed":"Acts 17:26","osis":["Acts.17.26"]}],"note":null}],"items":[]},{"question":"And did Adam himself derive his being from God?","answer":"Yes. Who was the son of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who was the son of God,","proofs":["Luke 3:38"],"refs":[{"printed":"Luke 3:38","osis":["Luke.3.38"]}],"note":null}],"items":[]}]},{"question":"Did God create man male and female?","answer":"Yes. Male and female created he them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Male and female created he them,","proofs":["Genesis 5:2"],"refs":[{"printed":"Genesis 5:2","osis":["Gen.5.2"]}],"note":null}],"items":[{"question":"Was there a difference in the manner of their creation?","answer":"Yes. For the man is not the woman, but the woman of the man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the man is not the woman, but the woman of the man,","proofs":["1 Corinthians 11:8"],"refs":[{"printed":"1 Corinthians 11:8","osis":["1Cor.11.8"]}],"note":null}],"items":[]},{"question":"And in the order of their creation?","answer":"Yes. For Adam was first formed, and then Eve,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Adam was first formed, and then Eve,","proofs":["1 Timothy 2:13"],"refs":[{"printed":"1 Timothy 2:13","osis":["1Tim.2.13"]}],"note":null}],"items":[]},{"question":"And in the end of their creation?","answer":"Yes. For the man was not created for the woman, but the woman for the man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the man was not created for the woman, but the woman for the man,","proofs":["1 Corinthians 11:9"],"refs":[{"printed":"1 Corinthians 11:9","osis":["1Cor.11.9"]}],"note":null}],"items":[]}]},{"question":"Was man made after the image of God?","answer":"Yes. God created man after his own image,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God created man after his own image,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null}],"items":[{"question":"Did that image consist in knowledge?","answer":"Yes. For we are renewed in knowledge after the image of him that created us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we are renewed in knowledge after the image of him that created us,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null}],"items":[]},{"question":"And in righteousness and holiness?","answer":"Yes. For the new man after God, is created in righteousness and true holiness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the new man after God, is created in righteousness and true holiness,","proofs":["Ephesians 4:24"],"refs":[{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]},{"question":"And in authority and government?","answer":"Yes. For thou hast put all things under his feet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thou hast put all things under his feet,","proofs":["Psalm 8:6"],"refs":[{"printed":"Psalm 8:6","osis":["Ps.8.6"]}],"note":null}],"items":[]},{"question":"Was this state of man a very glorious one?","answer":"Yes. Thou hast crowned him with glory and honour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast crowned him with glory and honour,","proofs":["Psalm 8:5"],"refs":[{"printed":"Psalm 8:5","osis":["Ps.8.5"]}],"note":null}],"items":[]},{"question":"But was it an abiding one?","answer":"No. For man being in honour abideth not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For man being in honour abideth not,","proofs":["Psalm 49:12"],"refs":[{"printed":"Psalm 49:12","osis":["Ps.49.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":14,"title":null,"part":null,"questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"Is God’s providence universal?","answer":"Yes. His kingdom ruleth over all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His kingdom ruleth over all,","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null}],"items":[{"question":"Does it extend to all worlds?","answer":"Yes. Whatsoever the Lord pleased that did he in heaven and in earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whatsoever the Lord pleased that did he in heaven and in earth,","proofs":["Psalm 135:6"],"refs":[{"printed":"Psalm 135:6","osis":["Ps.135.6"]}],"note":null}],"items":[]},{"question":"And to all creatures?","answer":"Yes. He upholdeth all things by the word of his power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He upholdeth all things by the word of his power,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[]},{"question":"Does it extend to inanimate creatures?","answer":"Yes. He binds the sweet influences of the Pleiades, and looses the bands of Orion,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He binds the sweet influences of the Pleiades, and looses the bands of Orion,","proofs":["Job 38:31"],"refs":[{"printed":"Job 38:31","osis":["Job.38.31"]}],"note":null}],"items":[]},{"question":"And to the animal creation?","answer":"Yes. The stork knoweth her appointed times,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The stork knoweth her appointed times,","proofs":["Jeremiah 8:7"],"refs":[{"printed":"Jeremiah 8:7","osis":["Jer.8.7"]}],"note":null}],"items":[]},{"question":"Does it order all events relative to particular persons?","answer":"Yes. Man’s days are determined, the number of his months are with God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Man’s days are determined, the number of his months are with God,","proofs":["Job 14:5"],"refs":[{"printed":"Job 14:5","osis":["Job.14.5"]}],"note":null}],"items":[]},{"question":"And to kingdoms and societies of men?","answer":"Yes. He changeth the times and the seasons, he removeth kings and setteth up","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He changeth the times and the seasons, he removeth kings and setteth up","proofs":["Daniel 2:21"],"refs":[{"printed":"Daniel 2:21","osis":["Dan.2.21"]}],"note":null}],"items":[]},{"question":"Doth God exercise a special providence over some places?","answer":"Yes. Thus Canaan was a land that God cared for,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Canaan was a land that God cared for,","proofs":["Deuteronomy 11:12"],"refs":[{"printed":"Deuteronomy 11:12","osis":["Deut.11.12"]}],"note":null}],"items":[]},{"question":"And over some persons?","answer":"Yes. He is the Saviour of all men, but especially of them that believe,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the Saviour of all men, but especially of them that believe,","proofs":["1 Timothy 4:10"],"refs":[{"printed":"1 Timothy 4:10","osis":["1Tim.4.10"]}],"note":null}],"items":[]},{"question":"Is it a desirable thing to be interested in God’s special providence?","answer":"Yes. Remember me, O Lord, with the favour which thou bearest to thy- people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember me, O Lord, with the favour which thou bearest to thy- people,","proofs":["Psalm 106:4"],"refs":[{"printed":"Psalm 106:4","osis":["Ps.106.4"]}],"note":null}],"items":[]}]},{"question":"Doth God’s providence extend to all actions?","answer":"Yes. A man’s heart deviseth his way, but God directeth his steps,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A man’s heart deviseth his way, but God directeth his steps,","proofs":["Proverbs 16:9"],"refs":[{"printed":"Proverbs 16:9","osis":["Prov.16.9"]}],"note":null}],"items":[{"question":"Doth it extend to all natural actions?","answer":"Yes. In him we live and move,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In him we live and move,","proofs":["Acts 17:28"],"refs":[{"printed":"Acts 17:28","osis":["Acts.17.28"]}],"note":null}],"items":[]},{"question":"And to all fortuitous actions?","answer":"Yes. Thus a certain man drew a bow at a venture and smote the king of Israel between the joints of the harness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus a certain man drew a bow at a venture and smote the king of Israel between the joints of the harness,","proofs":["1 Kings 22:34"],"refs":[{"printed":"1 Kings 22:34","osis":["1Kgs.22.34"]}],"note":null}],"items":[]},{"question":"And to all good actions?","answer":"Yes. The steps of a good man are ordered by the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The steps of a good man are ordered by the Lord,","proofs":["Psalm 37:23"],"refs":[{"printed":"Psalm 37:23","osis":["Ps.37.23"]}],"note":null}],"items":[]},{"question":"And to evil actions?","answer":"Yes. It was not you that sent me hither, but God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was not you that sent me hither, but God,","proofs":["Genesis 45:8"],"refs":[{"printed":"Genesis 45:8","osis":["Gen.45.8"]}],"note":null}],"items":[]},{"question":"And can God bring good out of evil?","answer":"Yes. You thought evil against me, but God meant it unto good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"You thought evil against me, but God meant it unto good,","proofs":["Genesis 50:20"],"refs":[{"printed":"Genesis 50:20","osis":["Gen.50.20"]}],"note":null}],"items":[]},{"question":"Are God’s providences mysterious?","answer":"Yes. His judgments are a great deep,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His judgments are a great deep,","proofs":["Psalm 36:6"],"refs":[{"printed":"Psalm 36:6","osis":["Ps.36.6"]}],"note":null}],"items":[]},{"question":"But are they harmonious?","answer":"Yes. They work together,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They work together,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null}],"items":[]}]},{"question":"Is preservation an act of providence?","answer":"Yes. Which holdeth our soul in life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Which holdeth our soul in life,","proofs":["Psalm 66:9"],"refs":[{"printed":"Psalm 66:9","osis":["Ps.66.9"]}],"note":null}],"items":[{"question":"Did God preserve us in our infant state?","answer":"Yes. Thou art my God from my mother’s belly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou art my God from my mother’s belly,","proofs":["Psalm 22:10"],"refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"note":null}],"items":[]},{"question":"And will he preserve us in declining years?","answer":"Yes. To hoary hairs will I carry you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To hoary hairs will I carry you,","proofs":["Isaiah 46:4"],"refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]}],"note":null}],"items":[]},{"question":"Doth he give us food?","answer":"Yes. He filleth our hearts with food and gladness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He filleth our hearts with food and gladness,","proofs":["Acts 14:17"],"refs":[{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null}],"items":[]},{"question":"And rest?","answer":"Yes. He giveth his beloved sleep,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He giveth his beloved sleep,","proofs":["Psalm 127:2"],"refs":[{"printed":"Psalm 127:2","osis":["Ps.127.2"]}],"note":null}],"items":[]},{"question":"Doth he preserve us from threatening dangers?","answer":"Yes. He keepeth all our bones,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He keepeth all our bones,","proofs":["Psalm 34:20"],"refs":[{"printed":"Psalm 34:20","osis":["Ps.34.20"]}],"note":null}],"items":[]},{"question":"And endow us with wisdom for our several trades?","answer":"Yes. Bezaleel and Oholiab were filled with the spirit of God in all manner of workmanship,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Bezaleel and Oholiab were filled with the spirit of God in all manner of workmanship,","proofs":["Exodus 35:31"],"refs":[{"printed":"Exodus 35:31","osis":["Exod.35.31"]}],"note":null}],"items":[]},{"question":"Does God’s care extend to the meanest creatures?","answer":"Yes. Not a sparrow shall fall to the ground without your Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not a sparrow shall fall to the ground without your Father,","proofs":["Matthew 10:29"],"refs":[{"printed":"Matthew 10:29","osis":["Matt.10.29"]}],"note":null}],"items":[]}]},{"question":"Is government also an act of providence?","answer":"Yes. God ruleth by his power for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God ruleth by his power for ever,","proofs":["Psalm 66:7"],"refs":[{"printed":"Psalm 66:7","osis":["Ps.66.7"]}],"note":null}],"items":[{"question":"Doth God maintain the laws and ordinances of nature?","answer":"Yes. Thus we read of his covenant of the day, and his covenant of the night,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus we read of his covenant of the day, and his covenant of the night,","proofs":["Jeremiah 33:20"],"refs":[{"printed":"Jeremiah 33:20","osis":["Jer.33.20"]}],"note":null}],"items":[]},{"question":"But doth he sometimes suspend and act contrary to them?","answer":"Yes. So the sun stood still in the midst of heaven, and hasted not to go down about a whole day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So the sun stood still in the midst of heaven, and hasted not to go down about a whole day,","proofs":["Joshua 10:13"],"refs":[{"printed":"Joshua 10:13","osis":["Josh.10.13"]}],"note":null}],"items":[]},{"question":"Doth he uphold all creatures in their operations?","answer":"Yes. The eagle mounteth up at his command, and maketh her nest on high,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The eagle mounteth up at his command, and maketh her nest on high,","proofs":["Job 39:27"],"refs":[{"printed":"Job 39:27","osis":["Job.39.27"]}],"note":null}],"items":[]},{"question":"But can he also restrain those operations?","answer":"Yes. He shut the lion’s mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shut the lion’s mouth,","proofs":["Daniel 6:22"],"refs":[{"printed":"Daniel 6:22","osis":["Dan.6.22"]}],"note":null}],"items":[]},{"question":"Doth he exercise a peculiar government over the church?","answer":"Yes. God ruleth in Jacob,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God ruleth in Jacob,","proofs":["Psalm 59:13"],"refs":[{"printed":"Psalm 59:13","osis":["Ps.59.13"]}],"note":null}],"items":[]}]},{"question":"Is God’s government supreme?","answer":"Yes. He is King of kings and Lord of lords,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is King of kings and Lord of lords,","proofs":["Revelation 19:16"],"refs":[{"printed":"Revelation 19:16","osis":["Rev.19.16"]}],"note":null}],"items":[{"question":"Is it just and rightful?","answer":"Yes. Thine is the kingdom, O Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thine is the kingdom, O Lord,","proofs":["1 Chronicles 29:11"],"refs":[{"printed":"1 Chronicles 29:11","osis":["1Chr.29.11"]}],"note":null}],"items":[]},{"question":"Is it most wise?","answer":"Yes. How unsearchable are his judgments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How unsearchable are his judgments,","proofs":["Romans 11:33"],"refs":[{"printed":"Romans 11:33","osis":["Rom.11.33"]}],"note":null}],"items":[]},{"question":"Is it holy?","answer":"Yes. The Lord is righteous in all his ways, and holy in all his works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord is righteous in all his ways, and holy in all his works,","proofs":["Psalm 145:17"],"refs":[{"printed":"Psalm 145:17","osis":["Ps.145.17"]}],"note":null}],"items":[]},{"question":"Is it absolute and arbitrary?","answer":"Yes. Why dost thou strive against him? for he giveth not account of any of his matters,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why dost thou strive against him? for he giveth not account of any of his matters,","proofs":["Job 33:13"],"refs":[{"printed":"Job 33:13","osis":["Job.33.13"]}],"note":null}],"items":[]},{"question":"Is it effectual and uncontrollable?","answer":"Yes. What his soul desireth that he doth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What his soul desireth that he doth,","proofs":["Job 23:13"],"refs":[{"printed":"Job 23:13","osis":["Job.23.13"]}],"note":null}],"items":[]}]},{"question":"Is God’s providential government an argument for trust and confidence?","answer":"Yes. Commit thy way unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Commit thy way unto the Lord,","proofs":["Psalm 37:5"],"refs":[{"printed":"Psalm 37:5","osis":["Ps.37.5"]}],"note":null}],"items":[{"question":"And for silence and submission?","answer":"Yes. Be still, and know that I am God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be still, and know that I am God,","proofs":["Psalm 46:10"],"refs":[{"printed":"Psalm 46:10","osis":["Ps.46.10"]}],"note":null}],"items":[]},{"question":"And for praise and thanksgiving?","answer":"Yes. Allelujah, the Lord God omnipotent reigneth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Allelujah, the Lord God omnipotent reigneth,","proofs":["Revelation 19:6"],"refs":[{"printed":"Revelation 19:6","osis":["Rev.19.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":15,"title":null,"part":null,"questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"Did God make man perfectly holy?","answer":"Yes. God made man upright,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God made man upright,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[{"question":"And perfectly happy?","answer":"Yes. For he blessed him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he blessed him,","proofs":["Genesis 1:28"],"refs":[{"printed":"Genesis 1:28","osis":["Gen.1.28"]}],"note":null}],"items":[]},{"question":"Did he give him a law?","answer":"Yes. The Lord God commanded the man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord God commanded the man,","proofs":["Genesis 2:16"],"refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"note":null}],"items":[]},{"question":"And was man as God’s creature obliged to obey that law?","answer":"Yes. Remember, O Israel, for thou art my servant, I have formed thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember, O Israel, for thou art my servant, I have formed thee,","proofs":["Isaiah 44:21"],"refs":[{"printed":"Isaiah 44:21","osis":["Isa.44.21"]}],"note":null}],"items":[]}]},{"question":"Was the covenant which God entered into with Adam, a covenant of life?","answer":"Yes. For the law is not of faith; but the man that doeth them shall live in them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the law is not of faith; but the man that doeth them shall live in them,","proofs":["Galatians 3:12"],"refs":[{"printed":"Galatians 3:12","osis":["Gal.3.12"]}],"note":null}],"items":[{"question":"Was there a special command given him by way of trial?","answer":"Yes. Of the tree of knowledge of good and evil thou shalt not eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of the tree of knowledge of good and evil thou shalt not eat,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null}],"items":[]},{"question":"And was death threatened in case of disobedience?","answer":"Yes. In the day thou eatest thou shalt surely die,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In the day thou eatest thou shalt surely die,","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null}],"items":[]},{"question":"Was he under any natural necessity to break this law?","answer":"No. For of every other tree of the garden he had liberty to eat,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For of every other tree of the garden he had liberty to eat,","proofs":["Genesis 2:16"],"refs":[{"printed":"Genesis 2:16","osis":["Gen.2.16"]}],"note":null}],"items":[]}]},{"question":"Was this covenant made with Adam as a public head?","answer":"Yes. For he was the figure of him that was to come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was the figure of him that was to come,","proofs":["Romans 5:14"],"refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"note":null}],"items":[{"question":"Was Eve included in it?","answer":"Yes. For God said unto the woman, what hast thou done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God said unto the woman, what hast thou done,","proofs":["Genesis 3:13"],"refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"note":null}],"items":[]},{"question":"Was this law worthy of God?","answer":"Yes. Shall not the Judge of all the earth do right?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Shall not the Judge of all the earth do right?","proofs":["Genesis 18:25"],"refs":[{"printed":"Genesis 18:25","osis":["Gen.18.25"]}],"note":null}],"items":[]},{"question":"Is the second covenant better than the first?","answer":"Yes. For Christ is the Mediator of a better covenant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Christ is the Mediator of a better covenant,","proofs":["Hebrews 8:6"],"refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":16,"title":null,"part":null,"questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Did man fall from that estate in which he was created?","answer":"Yes. They have sought out many inventions,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They have sought out many inventions,","proofs":["Ecclesiastes 7:29"],"refs":[{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]}],"note":null}],"items":[{"question":"Did he fall from a state of knowledge?","answer":"Yes. His understanding is darkened,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His understanding is darkened,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null}],"items":[]},{"question":"Did he fall from a state of holiness?","answer":"Yes. He is alienated from the life of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is alienated from the life of God,","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null}],"items":[]},{"question":"And from a state of freedom?","answer":"Yes. He that committeth sin is the servant of sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that committeth sin is the servant of sin,","proofs":["John 8:34"],"refs":[{"printed":"John 8:34","osis":["John.8.34"]}],"note":null}],"items":[]},{"question":"And from a state of rest?","answer":"Yes. There is no peace, saith my God, to the wicked,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is no peace, saith my God, to the wicked,","proofs":["Isaiah 57:21"],"refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"note":null}],"items":[]},{"question":"And from a state of communion with God?","answer":"Yes. For Adam and his wife hid themselves from the presence of the Lord God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Adam and his wife hid themselves from the presence of the Lord God,","proofs":["Genesis 3:8"],"refs":[{"printed":"Genesis 3:8","osis":["Gen.3.8"]}],"note":null}],"items":[]},{"question":"And from a state of happiness?","answer":"Yes. So he drove out the man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So he drove out the man,","proofs":["Genesis 3:24"],"refs":[{"printed":"Genesis 3:24","osis":["Gen.3.24"]}],"note":null}],"items":[]},{"question":"And do all mankind imitate the sin of their first parents?","answer":"Yes. They, like Adam, have transgressed the covenant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They, like Adam, have transgressed the covenant,","proofs":["Hosea 6:7"],"refs":[{"printed":"Hosea 6:7","osis":["Hos.6.7"]}],"note":null}],"items":[]}]},{"question":"Did God foresee Adam’s sin?","answer":"Yes. I knew that thou wouldest deal very treacherously,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I knew that thou wouldest deal very treacherously,","proofs":["Isaiah 48:8"],"refs":[{"printed":"Isaiah 48:8","osis":["Isa.48.8"]}],"note":null}],"items":[{"question":"But was he the author of it?","answer":"No. For he is a God of truth and without iniquity, just and right is he,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he is a God of truth and without iniquity, just and right is he,","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null}],"items":[]},{"question":"Is man’s ruin then from himself?","answer":"Yes. O Israel, thou hast destroyed thyself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Israel, thou hast destroyed thyself,","proofs":["Hosea 13:9"],"refs":[{"printed":"Hosea 13:9","osis":["Hos.13.9"]}],"note":null}],"items":[]}]},{"question":"Should Adam’s fall teach us to be watchful over ourselves?","answer":"Yes. Let him that thinketh he standeth take heed lest he fall,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let him that thinketh he standeth take heed lest he fall,","proofs":["1 Corinthians 10:12"],"refs":[{"printed":"1 Corinthians 10:12","osis":["1Cor.10.12"]}],"note":null}],"items":[{"question":"And to disclaim all confidence in the creature?","answer":"Yes. For surely men of low degree are vanity, and men of high degree are a lie,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For surely men of low degree are vanity, and men of high degree are a lie,","proofs":["Psalm 62:9"],"refs":[{"printed":"Psalm 62:9","osis":["Ps.62.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":17,"title":null,"part":null,"questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Doth sin suppose a law?","answer":"Yes. For where no law is there is no transgression,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For where no law is there is no transgression,","proofs":["Romans 4:15"],"refs":[{"printed":"Romans 4:15","osis":["Rom.4.15"]}],"note":null}],"items":[{"question":"Is sin the breach of law?","answer":"Yes. For it is the transgression of the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is the transgression of the law,","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null}],"items":[]},{"question":"Is the omission of what the law requires sin?","answer":"Yes. They hearkened not unto my words nor to my law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They hearkened not unto my words nor to my law,","proofs":["Jeremiah 6:19"],"refs":[{"printed":"Jeremiah 6:19","osis":["Jer.6.19"]}],"note":null}],"items":[]},{"question":"And the commission of what it forbids?","answer":"Yes. They have trespassed against my law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They have trespassed against my law,","proofs":["Hosea 8:1"],"refs":[{"printed":"Hosea 8:1","osis":["Hos.8.1"]}],"note":null}],"items":[]},{"question":"Is sin then aggravated by a knowledge of God’s law?","answer":"Yes. And knowest his will, being instructed out of the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And knowest his will, being instructed out of the law,","proofs":["Romans 2:18"],"refs":[{"printed":"Romans 2:18","osis":["Rom.2.18"]}],"note":null}],"items":[]}]},{"question":"Doth the law of God extend to our thoughts?","answer":"Yes. He that looketh upon a woman to lust after her committeth adultery in his heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that looketh upon a woman to lust after her committeth adultery in his heart,","proofs":["Matthew 5:28"],"refs":[{"printed":"Matthew 5:28","osis":["Matt.5.28"]}],"note":null}],"items":[{"question":"And to our words?","answer":"Yes. Let no corrupt communication proceed out of your mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let no corrupt communication proceed out of your mouth,","proofs":["Ephesians 4:29"],"refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"note":null}],"items":[]},{"question":"And to our actions?","answer":"Yes. O do not this abominable thing which I hate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O do not this abominable thing which I hate,","proofs":["Jeremiah 44:4"],"refs":[{"printed":"Jeremiah 44:4","osis":["Jer.44.4"]}],"note":null}],"items":[]},{"question":"And to the temper of our minds?","answer":"Yes. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind,","proofs":["Matthew 22:37"],"refs":[{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"note":null}],"items":[]},{"question":"And is every breach of the law sinful?","answer":"Yes. For all unrighteousness is sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For all unrighteousness is sin,","proofs":["1 John 5:17"],"refs":[{"printed":"1 John 5:17","osis":["1John.5.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":18,"title":null,"part":null,"questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"Did our first parents sin?","answer":"Yes. Thy first father hath sinned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy first father hath sinned,","proofs":["Isaiah 43:27"],"refs":[{"printed":"Isaiah 43:27","osis":["Isa.43.27"]}],"note":null}],"items":[{"question":"Did they sin by eating the forbidden fruit?","answer":"Yes. For she took of the fruit and did eat, and gave also to her husband with her, and he did eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For she took of the fruit and did eat, and gave also to her husband with her, and he did eat,","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"items":[]},{"question":"Was there in this sin the lust of the flesh?","answer":"Yes. For she saw that the tree was good for food,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For she saw that the tree was good for food,","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"items":[]},{"question":"And the lust of the eye?","answer":"Yes. For she saw that it was pleasant to the eyes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For she saw that it was pleasant to the eyes,","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"items":[]},{"question":"And the pride of life?","answer":"Yes. For she saw that it was a tree to be desired to make one wise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For she saw that it was a tree to be desired to make one wise,","proofs":["Genesis 3:6"],"refs":[{"printed":"Genesis 3:6","osis":["Gen.3.6"]}],"note":null}],"items":[]},{"question":"Was it an instance of horrid rebellion against God?","answer":"Yes. Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat,","proofs":["Genesis 3:11"],"refs":[{"printed":"Genesis 3:11","osis":["Gen.3.11"]}],"note":null}],"items":[]},{"question":"And of amazing folly in man?","answer":"Yes. This their way was their folly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This their way was their folly,","proofs":["Psalm 49:13"],"refs":[{"printed":"Psalm 49:13","osis":["Ps.49.13"]}],"note":null}],"items":[]}]},{"question":"Did our first parents fall without a tempter?","answer":"No. For the serpent said unto the woman, Yea, hath God said,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the serpent said unto the woman, Yea, hath God said,","proofs":["Genesis 3:1"],"refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"note":null}],"items":[{"question":"Was this serpent the devil?","answer":"Yes. The old serpent, which is the devil, and Satan,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The old serpent, which is the devil, and Satan,","proofs":["Revelation 20:2"],"refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"note":null}],"items":[]},{"question":"But could he force their consent?","answer":"No. Resist the devil and he will fly from you,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Resist the devil and he will fly from you,","proofs":["James 4:7"],"refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"note":null}],"items":[]},{"question":"Did he notwithstanding prevail?","answer":"Yes. The serpent beguiled me and I did eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The serpent beguiled me and I did eat,","proofs":["Genesis 3:13"],"refs":[{"printed":"Genesis 3:13","osis":["Gen.3.13"]}],"note":null}],"items":[]},{"question":"Did he in all this aim at their destruction?","answer":"Yes. For he is Abaddon, (the destroyer),","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he is Abaddon, (the destroyer),","proofs":["Revelation 9:11"],"refs":[{"printed":"Revelation 9:11","osis":["Rev.9.11"]}],"note":null}],"items":[]}]},{"question":"Did Satan act a subtil part in tempting?","answer":"Yes. The serpent beguiled Eve through his subtilty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The serpent beguiled Eve through his subtilty,","proofs":["2 Corinthians 11:3"],"refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"items":[{"question":"Did he promise impunity?","answer":"Yes. Ye shall not surely die,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall not surely die,","proofs":["Genesis 3:4"],"refs":[{"printed":"Genesis 3:4","osis":["Gen.3.4"]}],"note":null}],"items":[]},{"question":"Did he promise improvement?","answer":"Yes. Your eyes shall be opened,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Your eyes shall be opened,","proofs":["Genesis 3:5"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"note":null}],"items":[]},{"question":"Did he feed them with high thoughts of themselves?","answer":"Yes. Ye shall be as gods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall be as gods,","proofs":["Genesis 3:5"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"note":null}],"items":[]},{"question":"Did he suggest to them hard thoughts of God?","answer":"Yes. For he said, God doth know this,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he said, God doth know this,","proofs":["Genesis 3:5"],"refs":[{"printed":"Genesis 3:5","osis":["Gen.3.5"]}],"note":null}],"items":[]},{"question":"Was it an instance of his policy first to assault the woman?","answer":"Yes. For she is the weaker vessel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For she is the weaker vessel,","proofs":["1 Peter 3:7"],"refs":[{"printed":"1 Peter 3:7","osis":["1Pet.3.7"]}],"note":null}],"items":[]},{"question":"And to assault her when alone?","answer":"Yes. For two are better than one—for if they fall, the one will lift up the his fellow,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For two are better than one—for if they fall, the one will lift up the his fellow,","proofs":["Ecclesiastes 4:9–10"],"refs":[{"printed":"Ecclesiastes 4:9–10","osis":["Eccl.4.9-Eccl.4.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":19,"title":null,"part":null,"questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"Are all mankind descended from Adam and Eve?","answer":"Yes. For Adam called his wife’s name Eve because she was the mother of all living,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Adam called his wife’s name Eve because she was the mother of all living,","proofs":["Genesis 3:20"],"refs":[{"printed":"Genesis 3:20","osis":["Gen.3.20"]}],"note":null}],"items":[{"question":"Are we all concerned in our first parent’s disobedience?","answer":"Yes. By one man sin entered into the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By one man sin entered into the world,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]},{"question":"Is our nature tainted with the filth of that sin?","answer":"Yes. For what is man that he should be clean, and he which is born of a woman that he should be righteous,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For what is man that he should be clean, and he which is born of a woman that he should be righteous,","proofs":["Job 15:14"],"refs":[{"printed":"Job 15:14","osis":["Job.15.14"]}],"note":null}],"items":[]},{"question":"Is the guilt of it imputed to us?","answer":"Yes. For by the offence of one judgment came upon all men to condemnation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For by the offence of one judgment came upon all men to condemnation,","proofs":["Romans 5:18"],"refs":[{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"note":null}],"items":[]},{"question":"Are we exposed to the dreadful consequences of it?","answer":"Yes. So death passed upon all men, for that all have sinned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So death passed upon all men, for that all have sinned,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]},{"question":"And have we no power of our own to prevent all this?","answer":"No. For whilst we were yet without strength Christ died for us,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For whilst we were yet without strength Christ died for us,","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null}],"items":[]}]},{"question":"Was this the case of Adam’s immediate descendants?","answer":"Yes. For he begat a son in his own likeness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he begat a son in his own likeness,","proofs":["Genesis 5:3"],"refs":[{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null}],"items":[{"question":"Is it the case of all those who in future ages descend from him?","answer":"Yes. For we have all borne the image of the earthly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we have all borne the image of the earthly,","proofs":["1 Corinthians 15:49"],"refs":[{"printed":"1 Corinthians 15:49","osis":["1Cor.15.49"]}],"note":null}],"items":[]},{"question":"But was it the case of Christ?","answer":"No. He was that holy thing,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He was that holy thing,","proofs":["Luke 1:35"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null}],"items":[]},{"question":"Was he therefore descended from Adam in a way of ordinary generation?","answer":"No. For his mother was found with child by the Holy Ghost,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For his mother was found with child by the Holy Ghost,","proofs":["Matthew 1:18"],"refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"note":null}],"items":[]},{"question":"Should we be humbled for original sin?","answer":"Yes. Behold I was shapen in iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold I was shapen in iniquity,","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":20,"title":null,"part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Is all mankind in a state of sin?","answer":"Yes. For both Jews and Gentiles are all under sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For both Jews and Gentiles are all under sin,","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null}],"items":[{"question":"Were they brought into this state by the fall?","answer":"Yes. In whom all have sinned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In whom all have sinned,","proofs":["Romans 5:12"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":null}],"items":[]},{"question":"Hath sin corrupted the whole man?","answer":"Yes. The whole head is sick, and the whole heart faint,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The whole head is sick, and the whole heart faint,","proofs":["Isaiah 1:5"],"refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"note":null}],"items":[]},{"question":"Doth an inclination to sin appear very early?","answer":"Yes. The wicked are estranged from the womb, they go astray as soon as they are born,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The wicked are estranged from the womb, they go astray as soon as they are born,","proofs":["Psalm 58:3"],"refs":[{"printed":"Psalm 58:3","osis":["Ps.58.3"]}],"note":null}],"items":[]},{"question":"And doth it continue even after grace is implanted?","answer":"Yes. For if we say that we have no sin, we deceive ourselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if we say that we have no sin, we deceive ourselves,","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null}],"items":[]}]},{"question":"Is mankind in a state of misery?","answer":"Yes. Woe unto us that we have sinned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Woe unto us that we have sinned,","proofs":["Lamentations 5:6"],"refs":[{"printed":"Lamentations 5:6","osis":["Lam.5.6"]}],"note":null}],"items":[{"question":"Is the whole creation the worse for sin?","answer":"Yes. The creature is now made subject to vanity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The creature is now made subject to vanity,","proofs":["Romans 8:20"],"refs":[{"printed":"Romans 8:20","osis":["Rom.8.20"]}],"note":null}],"items":[]},{"question":"But do sinners above all others feel the sad effects of it?","answer":"Yes. Evil pursueth sinners,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Evil pursueth sinners,","proofs":["Proverbs 13:21"],"refs":[{"printed":"Proverbs 13:21","osis":["Prov.13.21"]}],"note":null}],"items":[]},{"question":"Is it great misery that is consequent upon the fall?","answer":"Yes. The misery of man is great upon him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The misery of man is great upon him,","proofs":["Ecclesiastes 8:6"],"refs":[{"printed":"Ecclesiastes 8:6","osis":["Eccl.8.6"]}],"note":null}],"items":[]},{"question":"Is it intolerable?","answer":"Yes. My punishment is greater than I can bear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My punishment is greater than I can bear,","proofs":["Genesis 4:3"],"refs":[{"printed":"Genesis 4:3","osis":["Gen.4.3"]}],"note":null}],"items":[]},{"question":"And is it abiding?","answer":"Yes. The wrath of God abideth on him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The wrath of God abideth on him,","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"items":[]}]},{"question":"Are all men sensible of this?","answer":"No. For they say they shall have peace, though they walk in the imagination of their heart,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For they say they shall have peace, though they walk in the imagination of their heart,","proofs":["Deuteronomy 29:19"],"refs":[{"printed":"Deuteronomy 29:19","osis":["Deut.29.19"]}],"note":null}],"items":[{"question":"But should they be sensible of it?","answer":"Yes. Now consider this, ye that forget God, lest I tear you in pieces,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now consider this, ye that forget God, lest I tear you in pieces,","proofs":["Psalm 50:22"],"refs":[{"printed":"Psalm 50:22","osis":["Ps.50.22"]}],"note":null}],"items":[]},{"question":"And shall they be sensible of it?","answer":"Yes. They shall see and be ashamed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall see and be ashamed,","proofs":["Isaiah 26:11"],"refs":[{"printed":"Isaiah 26:11","osis":["Isa.26.11"]}],"note":null}],"items":[]},{"question":"And are the saints sensible of it?","answer":"Yes. O wretched man that I am, who shall deliver me from the body of this death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O wretched man that I am, who shall deliver me from the body of this death,","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null}],"items":[]}]}],"text":null},{"number":21,"title":null,"part":null,"questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"Hath Adam’s sin brought all mankind into a state of guilt?","answer":"Yes. By one man’s disobedience many were made sinners,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By one man’s disobedience many were made sinners,","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[{"question":"Doth this appear in the case of those who never committed actual sin?","answer":"Yes. For death reigned from Adam unto Moses, even over them that had not sinned after the similitude of Adam’s transgression,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For death reigned from Adam unto Moses, even over them that had not sinned after the similitude of Adam’s transgression,","proofs":["Romans 5:14"],"refs":[{"printed":"Romans 5:14","osis":["Rom.5.14"]}],"note":null}],"items":[]},{"question":"Is it usual for God thus to impute the sins of the fathers to the children?","answer":"Yes. He visiteth the iniquity of the fathers upon the children,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He visiteth the iniquity of the fathers upon the children,","proofs":["Exodus 20:5"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]}],"note":null}],"items":[]},{"question":"And is he just in so doing?","answer":"Yes. There is no unrighteousness in him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is no unrighteousness in him,","proofs":["John 7:13"],"refs":[{"printed":"John 7:13","osis":["John.7.13"]}],"note":null}],"items":[]}]},{"question":"Hath sin deprived us of our original righteousness?","answer":"Yes. We are far from righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are far from righteousness,","proofs":["Isaiah 46:2"],"refs":[{"printed":"Isaiah 46:2","osis":["Isa.46.2"]}],"note":null}],"items":[{"question":"Are there no remains of it?","answer":"No. In me, that is in my flesh, dwelleth no good thing,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"In me, that is in my flesh, dwelleth no good thing,","proofs":["Romans 7:18"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"note":null}],"items":[]},{"question":"Are we thereby incapacitated for duty?","answer":"Yes. How to perform that which is good I find not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How to perform that which is good I find not,","proofs":["Romans 7:18"],"refs":[{"printed":"Romans 7:18","osis":["Rom.7.18"]}],"note":null}],"items":[]},{"question":"And estranged from it?","answer":"Yes. They are all estranged from me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are all estranged from me,","proofs":["Ezekiel 14:5"],"refs":[{"printed":"Ezekiel 14:5","osis":["Ezek.14.5"]}],"note":null}],"items":[]},{"question":"Is the nature of man defiled by the fall?","answer":"Yes. We are all as an unclean thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are all as an unclean thing,","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"items":[]},{"question":"Doth this defilement extend to both the inward and the outward man?","answer":"Yes. It is a filthiness both to flesh and spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is a filthiness both to flesh and spirit,","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null}],"items":[]},{"question":"Doth it extend to all the faculties of the inward man?","answer":"Yes. Their mind and conscience is defiled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their mind and conscience is defiled,","proofs":["Titus 1:15"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"note":null}],"items":[]},{"question":"And to all the members of the outward man?","answer":"Yes. For we yield our members as servants to uncleanness and to iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we yield our members as servants to uncleanness and to iniquity,","proofs":["Romans 6:19"],"refs":[{"printed":"Romans 6:19","osis":["Rom.6.19"]}],"note":null}],"items":[]},{"question":"Do we now commit sin naturally?","answer":"Yes. We drink iniquity like water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We drink iniquity like water,","proofs":["Job 15:16"],"refs":[{"printed":"Job 15:16","osis":["Job.15.16"]}],"note":null}],"items":[]},{"question":"And delight in it?","answer":"Yes. It is sweet in the mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is sweet in the mouth,","proofs":["Job 20:12"],"refs":[{"printed":"Job 20:12","osis":["Job.20.12"]}],"note":null}],"items":[]},{"question":"Is this the case of little children?","answer":"Yes. For foolishness is bound up in the heart of a child,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For foolishness is bound up in the heart of a child,","proofs":["Proverbs 22:15"],"refs":[{"printed":"Proverbs 22:15","osis":["Prov.22.15"]}],"note":null}],"items":[]},{"question":"And of all mankind?","answer":"Yes. For the whole world lieth in wickedness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the whole world lieth in wickedness,","proofs":["1 John 5:19"],"refs":[{"printed":"1 John 5:19","osis":["1John.5.19"]}],"note":null}],"items":[]}]},{"question":"Is corrupt nature contrary to the being and perfections of God?","answer":"Yes. The carnal mind is enmity against God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The carnal mind is enmity against God,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null}],"items":[{"question":"And to the law of God?","answer":"Yes. It is not subject to the law of God, neither indeed can be,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is not subject to the law of God, neither indeed can be,","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null}],"items":[]},{"question":"And to the grace of God?","answer":"Yes. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other,","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"items":[]},{"question":"And are the worst men’s actions a copy of the best men’s hearts?","answer":"Yes. For as in water face answereth to face, so the heart of man to man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For as in water face answereth to face, so the heart of man to man,","proofs":["Proverbs 27:19"],"refs":[{"printed":"Proverbs 27:19","osis":["Prov.27.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":22,"title":null,"part":null,"questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"Is fallen man rendered unworthy of communion with God?","answer":"Yes. For what communion hath light with darkness?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For what communion hath light with darkness?","proofs":["2 Corinthians 6:14"],"refs":[{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null}],"items":[{"question":"And unfit for it?","answer":"Yes. For can two walk together unless they are agreed?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For can two walk together unless they are agreed?","proofs":["Amos 3:3"],"refs":[{"printed":"Amos 3:3","osis":["Amos.3.3"]}],"note":null}],"items":[]},{"question":"And is he excluded from it?","answer":"Yes. Your iniquities have separated between you and your God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Your iniquities have separated between you and your God,","proofs":["Isaiah 59:2"],"refs":[{"printed":"Isaiah 59:2","osis":["Isa.59.2"]}],"note":null}],"items":[]},{"question":"But may not this breach be repaired?","answer":"Yes. Ye who sometimes were far off are made nigh by the blood of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye who sometimes were far off are made nigh by the blood of Christ,","proofs":["Ephesians 2:13"],"refs":[{"printed":"Ephesians 2:13","osis":["Eph.2.13"]}],"note":null}],"items":[]}]},{"question":"Is fallen man under God’s wrath?","answer":"Yes. And were by nature the children of wrath even as others,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And were by nature the children of wrath even as others,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null}],"items":[{"question":"Will this wrath certainly find out those who are the subjects of it?","answer":"Yes. There is no escaping,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is no escaping,","proofs":["Ezra 9:14"],"refs":[{"printed":"Ezra 9:14","osis":["Ezra.9.14"]}],"note":null}],"items":[]},{"question":"Is it therefore a dreadful thing to be exposed to it?","answer":"Yes. Who can stand before his indignation?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who can stand before his indignation?","proofs":["Nahum 1:6"],"refs":[{"printed":"Nahum 1:6","osis":["Nah.1.6"]}],"note":null}],"items":[]},{"question":"And are the saints sensible that it is so?","answer":"Yes. Rebuke me not in thy wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Rebuke me not in thy wrath,","proofs":["Psalm 38:1"],"refs":[{"printed":"Psalm 38:1","osis":["Ps.38.1"]}],"note":null}],"items":[]}]},{"question":"Is fallen man under God’s curse?","answer":"Yes. As many as are of the works of the law, are under the curse,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As many as are of the works of the law, are under the curse,","proofs":["Ephesians 3:11"],"refs":[{"printed":"Ephesians 3:11","osis":["Eph.3.11"]}],"note":null}],"items":[{"question":"Is there a curse upon the bodies of the wicked?","answer":"Yes. It shall come into their bowels like water, and like oil into their bones,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It shall come into their bowels like water, and like oil into their bones,","proofs":["Psalm 109:18"],"refs":[{"printed":"Psalm 109:18","osis":["Ps.109.18"]}],"note":null}],"items":[]},{"question":"And upon their labours?","answer":"Yes. Ye looked for much, and, lo, it came too little,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye looked for much, and, lo, it came too little,","proofs":["Haggai 1:9"],"refs":[{"printed":"Haggai 1:9","osis":["Hag.1.9"]}],"note":null}],"items":[]},{"question":"And upon their families?","answer":"Yes. The curse of the Lord is in the house of the wicked,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The curse of the Lord is in the house of the wicked,","proofs":["Proverbs 3:33"],"refs":[{"printed":"Proverbs 3:33","osis":["Prov.3.33"]}],"note":null}],"items":[]},{"question":"And upon their enjoyments?","answer":"Yes. I will curse your blessings, yea I have cursed them already,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will curse your blessings, yea I have cursed them already,","proofs":["Malachi 2:2"],"refs":[{"printed":"Malachi 2:2","osis":["Mal.2.2"]}],"note":null}],"items":[]},{"question":"Does this curse extend to sinners of every degree?","answer":"Yes. It goes forth over the face of the whole earth, and cutteth off on every side,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It goes forth over the face of the whole earth, and cutteth off on every side,","proofs":["Zechariah 5:3"],"refs":[{"printed":"Zechariah 5:3","osis":["Zech.5.3"]}],"note":null}],"items":[]}]},{"question":"Are fallen men subject to many internal and spiritual evils?","answer":"Yes. This is thy wickedness, because it is bitter, because it reacheth unto thine heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is thy wickedness, because it is bitter, because it reacheth unto thine heart,","proofs":["Jeremiah 4:18"],"refs":[{"printed":"Jeremiah 4:18","osis":["Jer.4.18"]}],"note":null}],"items":[{"question":"Are they subject to the tyranny of Satan?","answer":"Yes. He worketh in the children of disobedience,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He worketh in the children of disobedience,","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null}],"items":[]},{"question":"And to judicial blindness?","answer":"Yes. God hath given them the spirit of slumber, eyes that they should not see,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God hath given them the spirit of slumber, eyes that they should not see,","proofs":["Romans 11:8"],"refs":[{"printed":"Romans 11:8","osis":["Rom.11.8"]}],"note":null}],"items":[]},{"question":"And to hardness of heart?","answer":"Yes. Having their conscience seared,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having their conscience seared,","proofs":["1 Timothy 4:2"],"refs":[{"printed":"1 Timothy 4:2","osis":["1Tim.4.2"]}],"note":null}],"items":[]},{"question":"And to vile affections?","answer":"Yes. For this cause God gave them up to vile affections,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this cause God gave them up to vile affections,","proofs":["Romans 1:26"],"refs":[{"printed":"Romans 1:26","osis":["Rom.1.26"]}],"note":null}],"items":[]},{"question":"And to strong delusions?","answer":"Yes. God shall send them strong delusion to believe a lie,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God shall send them strong delusion to believe a lie,","proofs":["2 Thessalonians 2:11"],"refs":[{"printed":"2 Thessalonians 2:11","osis":["2Thess.2.11"]}],"note":null}],"items":[]},{"question":"And to great distress and perplexity of mind?","answer":"Yes. Terrors take hold of him as waters, a tempest stealeth him away in the night,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Terrors take hold of him as waters, a tempest stealeth him away in the night,","proofs":["Job 27:20"],"refs":[{"printed":"Job 27:20","osis":["Job.27.20"]}],"note":null}],"items":[]}]},{"question":"Is fallen man subject to many external evils?","answer":"Yes. Many sorrows shall be to the wicked,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Many sorrows shall be to the wicked,","proofs":["Psalm 32:10"],"refs":[{"printed":"Psalm 32:10","osis":["Ps.32.10"]}],"note":null}],"items":[{"question":"Is he exposed to bodily diseases?","answer":"Yes. The Lord shall smite thee with a consumption, and with a fever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord shall smite thee with a consumption, and with a fever,","proofs":["Deuteronomy 28:22"],"refs":[{"printed":"Deuteronomy 28:22","osis":["Deut.28.22"]}],"note":null}],"items":[]},{"question":"And to toil and labour?","answer":"Yes. In the sweat of thy face thou shalt eat bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In the sweat of thy face thou shalt eat bread,","proofs":["Genesis 3:9"],"refs":[{"printed":"Genesis 3:9","osis":["Gen.3.9"]}],"note":null}],"items":[]},{"question":"And to crosses and disappointments?","answer":"Yes. Thou shalt build, but I will throw down,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt build, but I will throw down,","proofs":["Malachi 1:4"],"refs":[{"printed":"Malachi 1:4","osis":["Mal.1.4"]}],"note":null}],"items":[]},{"question":"And to contempt and reproach?","answer":"Yes. Thou shalt become a proverb and a bye-word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt become a proverb and a bye-word,","proofs":["Deuteronomy 28:37"],"refs":[{"printed":"Deuteronomy 28:37","osis":["Deut.28.37"]}],"note":null}],"items":[]},{"question":"Is all this a sad inheritance from our first parents?","answer":"Yes. For man is born to trouble as the sparks fly upwards,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For man is born to trouble as the sparks fly upwards,","proofs":["Job 5:7"],"refs":[{"printed":"Job 5:7","osis":["Job.5.7"]}],"note":null}],"items":[]}]},{"question":"Are all mankind by the fall become liable to death?","answer":"Yes. The wages of sin is death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The wages of sin is death,","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null}],"items":[{"question":"Doth sin make death terrible?","answer":"Yes. The sting of death is sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The sting of death is sin,","proofs":["1 Corinthians 15:56"],"refs":[{"printed":"1 Corinthians 15:56","osis":["1Cor.15.56"]}],"note":null}],"items":[]},{"question":"And that even to the saints?","answer":"Yes. There are some of them, who through fear of death are all their life-time subject to bondage,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There are some of them, who through fear of death are all their life-time subject to bondage,","proofs":["Hebrews 2:15"],"refs":[{"printed":"Hebrews 2:15","osis":["Heb.2.15"]}],"note":null}],"items":[]}]},{"question":"Have we by sin forfeited the happiness of heaven?","answer":"Yes. The foolish shall not stand in thy sight,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The foolish shall not stand in thy sight,","proofs":["Psalm 5:5"],"refs":[{"printed":"Psalm 5:5","osis":["Ps.5.5"]}],"note":null}],"items":[{"question":"And incurred the pains of hell?","answer":"Yes. Let them go down quick into hell,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let them go down quick into hell,","proofs":["Psalm 55:15"],"refs":[{"printed":"Psalm 55:15","osis":["Ps.55.15"]}],"note":null}],"items":[]},{"question":"And are those pains everlasting?","answer":"Yes. Who shall be punished with everlasting destruction,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who shall be punished with everlasting destruction,","proofs":["2 Thessalonians 1:9"],"refs":[{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null}],"items":[]},{"question":"And is this the due desert of sin?","answer":"Yes. For it is a righteous thing with God to recompense tribulation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is a righteous thing with God to recompense tribulation,","proofs":["2 Thessalonians 1:6"],"refs":[{"printed":"2 Thessalonians 1:6","osis":["2Thess.1.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":23,"title":null,"part":null,"questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"Shall any of the human race be recovered from the ruins of the fall?","answer":"Yes. A remnant shall be saved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A remnant shall be saved,","proofs":["Romans 9:27"],"refs":[{"printed":"Romans 9:27","osis":["Rom.9.27"]}],"note":null}],"items":[{"question":"Are all others left to perish in their sins?","answer":"Yes. The rest were blinded,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The rest were blinded,","proofs":["Romans 11:7"],"refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null}],"items":[]},{"question":"But is God’s decree the impulsive cause of their ruin?","answer":"No. For when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death,","proofs":["James 1:15"],"refs":[{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null}],"items":[]}]},{"question":"Are all the saints the objects of God’s eternal choice?","answer":"Yes. God hath from the beginning chosen you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God hath from the beginning chosen you,","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[{"question":"And are they chosen to happiness as the end?","answer":"Yes. For God hath not appointed us to wrath, but to obtain salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God hath not appointed us to wrath, but to obtain salvation,","proofs":["1 Thessalonians 5:9"],"refs":[{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null}],"items":[]},{"question":"And to sanctification as the means?","answer":"Yes. Ye are chosen to salvation through sanctification,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye are chosen to salvation through sanctification,","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"Are they chosen in Christ?","answer":"Yes. According as he hath chosen us in him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"According as he hath chosen us in him,","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"items":[]},{"question":"And is it a certain number that is thus chosen?","answer":"Yes. The Lord knoweth them that are his,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord knoweth them that are his,","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null}],"items":[]}]},{"question":"Doth the decree of election extend but to a few comparatively?","answer":"Yes. Few are chosen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Few are chosen,","proofs":["Matthew 20:16"],"refs":[{"printed":"Matthew 20:16","osis":["Matt.20.16"]}],"note":null}],"items":[{"question":"But does it extend to some of all nations?","answer":"Yes. Thou hast redeemed us to God out of every kindred, and tongue, and people, and nation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast redeemed us to God out of every kindred, and tongue, and people, and nation,","proofs":["Revelation 5:9"],"refs":[{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"note":null}],"items":[]},{"question":"And to some of the chief of sinners?","answer":"Yes. Paul was a chosen vessel, yet the chief of sinners,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Paul was a chosen vessel, yet the chief of sinners,","proofs":["Acts 9:15"],"refs":[{"printed":"Acts 9:15","osis":["Acts.9.15"]}],"note":null}],"items":[]},{"question":"And to all that are willing to come to Christ?","answer":"Yes. Him that cometh to me, I will in no wise cast out,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Him that cometh to me, I will in no wise cast out,","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]},{"question":"Is this then an encouragement to use the means?","answer":"Yes. Strive to enter in at the strait gate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Strive to enter in at the strait gate,","proofs":["Luke 13:24"],"refs":[{"printed":"Luke 13:24","osis":["Luke.13.24"]}],"note":null}],"items":[]}]},{"question":"Is the decree of election founded upon God’s sovereign pleasure?","answer":"Yes. I will have mercy upon whom I will have mercy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will have mercy upon whom I will have mercy,","proofs":["Romans 9:15"],"refs":[{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"note":null}],"items":[{"question":"And upon nothing in the creature?","answer":"No. Ye have not chosen me, but I have chosen you,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Ye have not chosen me, but I have chosen you,","proofs":["John 15:16"],"refs":[{"printed":"John 15:16","osis":["John.15.16"]}],"note":null}],"items":[]},{"question":"Is it secret?","answer":"Yes. It is called the mystery of his will,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is called the mystery of his will,","proofs":["Ephesians 1:9"],"refs":[{"printed":"Ephesians 1:9","osis":["Eph.1.9"]}],"note":null}],"items":[]},{"question":"And firm and irrevocable?","answer":"Yes. The foundation of God standeth sure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The foundation of God standeth sure,","proofs":["2 Timothy 2:19"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null}],"items":[]}]},{"question":"Doth God exercise all special grace through Christ?","answer":"Yes. We are blessed with all spiritual blessings in Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are blessed with all spiritual blessings in Christ,","proofs":["Ephesians 1:3"],"refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"note":null}],"items":[{"question":"Were there mutual engagements for this purpose between the Father and Son?","answer":"Yes. The counsel of peace shall be between them both,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The counsel of peace shall be between them both,","proofs":["Zechariah 6:13"],"refs":[{"printed":"Zechariah 6:13","osis":["Zech.6.13"]}],"note":null}],"items":[]},{"question":"Were all the promises of the covenant primarily made to Christ?","answer":"Yes. Hence they are called the sure mercies of David,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hence they are called the sure mercies of David,","proofs":["Isaiah 55:3"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]}],"note":null}],"items":[]},{"question":"Were all the conditions of it exacted from him?","answer":"Yes. The Lord hath laid on him the iniquity of us all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord hath laid on him the iniquity of us all,","proofs":["Isaiah 53:6"],"refs":[{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null}],"items":[]},{"question":"Did Christ freely undertake the work of our redemption?","answer":"Yes. Lo, I come to do thy will, O God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lo, I come to do thy will, O God,","proofs":["Hebrews 10:7"],"refs":[{"printed":"Hebrews 10:7","osis":["Heb.10.7"]}],"note":null}],"items":[]},{"question":"And did the Father engage for the success of his undertaking?","answer":"Yes. He shall see the travail of his soul and be satisfied,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall see the travail of his soul and be satisfied,","proofs":["Isaiah 53:11"],"refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"note":null}],"items":[]}]},{"question":"Are the saints in covenant given to Christ?","answer":"Yes. Thine they were, and thou gavest them me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thine they were, and thou gavest them me,","proofs":["John 17:6"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"note":null}],"items":[{"question":"Are they given to him to be redeemed?","answer":"Yes. To redeem them that were under the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To redeem them that were under the law,","proofs":["Galatians 4:5"],"refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"note":null}],"items":[]},{"question":"And to be called?","answer":"Yes. Them I must bring,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Them I must bring,","proofs":["John 10:16"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]}],"note":null}],"items":[]},{"question":"And to be preserved?","answer":"Yes. Those that thou gavest me I have kept,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Those that thou gavest me I have kept,","proofs":["John 17:12"],"refs":[{"printed":"John 17:12","osis":["John.17.12"]}],"note":null}],"items":[]},{"question":"And to be finally glorified?","answer":"Yes. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him,","proofs":["John 17:2"],"refs":[{"printed":"John 17:2","osis":["John.17.2"]}],"note":null}],"items":[]},{"question":"And shall all this be certainly accomplished?","answer":"Yes. The pleasure of the Lord shall prosper in his hand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The pleasure of the Lord shall prosper in his hand,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null}],"items":[]}]},{"question":"Could we be saved by the first covenant?","answer":"No. For if there had been a law which could have given life, verily righteousness should have been by the law,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For if there had been a law which could have given life, verily righteousness should have been by the law,","proofs":["Galatians 5:21"],"refs":[{"printed":"Galatians 5:21","osis":["Gal.5.21"]}],"note":null}],"items":[{"question":"Is the new covenant then a great privilege?","answer":"Yes. It is good tidings of great joy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is good tidings of great joy,","proofs":["Luke 2:10"],"refs":[{"printed":"Luke 2:10","osis":["Luke.2.10"]}],"note":null}],"items":[]},{"question":"And should we embrace it as such?","answer":"Yes. It should be all our salvation, and all our desire,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It should be all our salvation, and all our desire,","proofs":["2 Samuel 23:5"],"refs":[{"printed":"2 Samuel 23:5","osis":["2Sam.23.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":24,"title":null,"part":null,"questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"Is Christ a Redeemer?","answer":"Yes. I know that my Redeemer liveth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I know that my Redeemer liveth,","proofs":["Job 19:25"],"refs":[{"printed":"Job 19:25","osis":["Job.19.25"]}],"note":null}],"items":[{"question":"Doth he redeem from sin?","answer":"Yes. He gave himself for us, that he might redeem us from all iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gave himself for us, that he might redeem us from all iniquity,","proofs":["Titus 2:14"],"refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"note":null}],"items":[]},{"question":"And from the curse?","answer":"Yes. He hath redeemed us from the curse of the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath redeemed us from the curse of the law,","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]},{"question":"And from everlasting misery?","answer":"Yes. We shall be saved from wrath through him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We shall be saved from wrath through him,","proofs":["Romans 5:9"],"refs":[{"printed":"Romans 5:9","osis":["Rom.5.9"]}],"note":null}],"items":[]},{"question":"Doth he redeem by price?","answer":"Yes. Who gave himself a ransom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who gave himself a ransom,","proofs":["1 Timothy 2:6"],"refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null}],"items":[]},{"question":"And by power?","answer":"Yes. He led captivity captive,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He led captivity captive,","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null}],"items":[]}]},{"question":"Is Christ in a special manner the Redeemer of God’s elect?","answer":"Yes. He gathereth together in one the children of God that are scattered abroad,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gathereth together in one the children of God that are scattered abroad,","proofs":["John 11:52"],"refs":[{"printed":"John 11:52","osis":["John.11.52"]}],"note":null}],"items":[{"question":"Did the elect then need a Redeemer?","answer":"Yes. For we ourselves were sometimes foolish and disobedient,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we ourselves were sometimes foolish and disobedient,","proofs":["Titus 3:3"],"refs":[{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null}],"items":[]},{"question":"Is he the only Redeemer of God’s elect?","answer":"Yes. Neither is there salvation in any other,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Neither is there salvation in any other,","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]},{"question":"Is he the only one that could be their Redeemer?","answer":"Yes. None can by any means redeem his brother, nor give to God a ransom for him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"None can by any means redeem his brother, nor give to God a ransom for him,","proofs":["Psalm 49:7"],"refs":[{"printed":"Psalm 49:7","osis":["Ps.49.7"]}],"note":null}],"items":[]},{"question":"And need they no other?","answer":"No. For he is mighty to save,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he is mighty to save,","proofs":["Isaiah 63:1"],"refs":[{"printed":"Isaiah 63:1","osis":["Isa.63.1"]}],"note":null}],"items":[]}]},{"question":"Is Christ the Son of God?","answer":"Yes. Thou art Christ the Son of the living God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou art Christ the Son of the living God,","proofs":["Matthew 16:16"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]}],"note":null}],"items":[{"question":"Is he his only begotten Son?","answer":"Yes. He was the only begotten of the Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was the only begotten of the Father,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[]},{"question":"And his beloved Son?","answer":"Yes. I will send my beloved Son: it may be they will reverence him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will send my beloved Son: it may be they will reverence him,","proofs":["Luke 20:13"],"refs":[{"printed":"Luke 20:13","osis":["Luke.20.13"]}],"note":null}],"items":[]},{"question":"Is the Son of the same nature with the Father?","answer":"Yes. He is the express image of his person,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the express image of his person,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[]},{"question":"And equal to him?","answer":"Yes. He is the man his fellow,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the man his fellow,","proofs":["Zechariah 13:7"],"refs":[{"printed":"Zechariah 13:7","osis":["Zech.13.7"]}],"note":null}],"items":[]},{"question":"Is this a mystery which we cannot comprehend?","answer":"Yes. What is his name, and what is his Son’s name, if thou canst tell,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What is his name, and what is his Son’s name, if thou canst tell,","proofs":["Proverbs 30:4"],"refs":[{"printed":"Proverbs 30:4","osis":["Prov.30.4"]}],"note":null}],"items":[]}]},{"question":"Did Christ the Son of God assume our nature?","answer":"Yes. The Word was made flesh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Word was made flesh,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[{"question":"Are the Deity and humanity united in the person of Christ?","answer":"Yes. He is Emmanuel, God with us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is Emmanuel, God with us,","proofs":["Matthew 1:23"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"note":null}],"items":[]},{"question":"Are the two natures distinct, though united?","answer":"Yes. Of whom as concerning the flesh, Christ came, who is God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of whom as concerning the flesh, Christ came, who is God,","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null}],"items":[]},{"question":"Is not the human nature then absorbed by the divine?","answer":"No. He is the man Christ Jesus,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He is the man Christ Jesus,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"items":[]},{"question":"And will this union between the two natures still continue?","answer":"Yes. Because he continueth for ever, he hath an unchangeable priesthood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because he continueth for ever, he hath an unchangeable priesthood,","proofs":["Hebrews 7:24"],"refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"note":null}],"items":[]}]},{"question":"Do the two natures in Christ form any more than one person?","answer":"No. For the saints shall reign in life by one, Jesus Christ,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the saints shall reign in life by one, Jesus Christ,","proofs":["Romans 5:17"],"refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"items":[{"question":"And is the person of Christ a glorious person?","answer":"Yes. We beheld his glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We beheld his glory,","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null}],"items":[]},{"question":"Is the doctrine of Christ’s incarnation an important article of the Christian religion?","answer":"Yes. Great is the mystery of godliness, God manifest in the flesh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Great is the mystery of godliness, God manifest in the flesh,","proofs":["1 Timothy 3:16"],"refs":[{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null}],"items":[]},{"question":"Should we therefore receive it?","answer":"Yes. For he that confesseth not that Jesus Christ is come in the flesh, is not of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that confesseth not that Jesus Christ is come in the flesh, is not of God,","proofs":["1 John 4:3"],"refs":[{"printed":"1 John 4:3","osis":["1John.4.3"]}],"note":null}],"items":[]},{"question":"And rejoice in it?","answer":"Yes. Our souls should magnify the Lord, and our spirits rejoice in God our Saviour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Our souls should magnify the Lord, and our spirits rejoice in God our Saviour,","proofs":["Luke 1:46"],"refs":[{"printed":"Luke 1:46","osis":["Luke.1.46"]}],"note":null}],"items":[]}]}],"text":null},{"number":25,"title":null,"part":null,"questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"Did Christ assume a body?","answer":"Yes. A body hast thou prepared me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A body hast thou prepared me,","proofs":["Hebrews 10:5"],"refs":[{"printed":"Hebrews 10:5","osis":["Heb.10.5"]}],"note":null}],"items":[{"question":"Was this a true human body?","answer":"Yes. For he was made in the likeness of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was made in the likeness of men,","proofs":["Philippians 2:7"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"note":null}],"items":[]},{"question":"Had it all the properties of a body like ours?","answer":"Yes. Handle me and see, for a spirit hath not flesh and bones as ye see me have,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Handle me and see, for a spirit hath not flesh and bones as ye see me have,","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"items":[]},{"question":"Was it liable to sinless infirmities?","answer":"Yes. He was hungry and weary,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was hungry and weary,","proofs":["Matthew 4:2"],"refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"note":null}],"items":[]},{"question":"Was it capable of suffering?","answer":"Yes. He hath reconciled us in the body of his flesh through death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath reconciled us in the body of his flesh through death,","proofs":["Colossians 1:21"],"refs":[{"printed":"Colossians 1:21","osis":["Col.1.21"]}],"note":null}],"items":[]},{"question":"And was it requisite that he should assume such a body?","answer":"Yes. For in all things it behoved him to be made like unto his brethren,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in all things it behoved him to be made like unto his brethren,","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null}],"items":[]}]},{"question":"Had Christ a real human soul?","answer":"Yes. Thou shalt make his soul an offering for sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt make his soul an offering for sin,","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null}],"items":[{"question":"Was it a rational soul?","answer":"Yes. For he increased in wisdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he increased in wisdom,","proofs":["Luke 2:52"],"refs":[{"printed":"Luke 2:52","osis":["Luke.2.52"]}],"note":null}],"items":[]},{"question":"And endowed with natural passions?","answer":"Yes. My soul is exceeding sorrowful,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My soul is exceeding sorrowful,","proofs":["Matthew 24:38"],"refs":[{"printed":"Matthew 24:38","osis":["Matt.24.38"]}],"note":null}],"items":[]},{"question":"And capable of a separation from the body?","answer":"Yes. He poured out his soul unto death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He poured out his soul unto death,","proofs":["Isaiah 3:12"],"refs":[{"printed":"Isaiah 3:12","osis":["Isa.3.12"]}],"note":null}],"items":[]},{"question":"Was Christ’s human nature greatly abased?","answer":"Yes. I am a worm, and no man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am a worm, and no man,","proofs":["Psalm 22:6"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"note":null}],"items":[]},{"question":"And greatly exalted?","answer":"Yes. For in him dwelt all the fulness of the Godhead, bodily,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in him dwelt all the fulness of the Godhead, bodily,","proofs":["Colossians 2:9"],"refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]}],"note":null}],"items":[]}]},{"question":"Did Christ come into the world in an ordinary way?","answer":"No. For the Lord hath created a new thing in the earth,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the Lord hath created a new thing in the earth,","proofs":["Jeremiah 31:22"],"refs":[{"printed":"Jeremiah 31:22","osis":["Jer.31.22"]}],"note":null}],"items":[{"question":"Was he conceived by the power of the Holy Ghost?","answer":"Yes. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee,","proofs":["Luke 1:35"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null}],"items":[]},{"question":"And born of a virgin?","answer":"Yes. Behold a virgin shall conceive and bear a","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold a virgin shall conceive and bear a","proofs":["Isaiah 7:14"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":null}],"items":[]},{"question":"Had Christ a reputed father?","answer":"Yes. Is not this Joseph’s Son,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is not this Joseph’s Son,","proofs":["Luke 4:22"],"refs":[{"printed":"Luke 4:22","osis":["Luke.4.22"]}],"note":null}],"items":[]},{"question":"But was he no more than a reputed father?","answer":"No. For as his mother Mary was espoused to Joseph (before they came together) she was found with child by the Holy Ghost,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For as his mother Mary was espoused to Joseph (before they came together) she was found with child by the Holy Ghost,","proofs":["Matthew 1:18"],"refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"note":null}],"items":[]}]},{"question":"Was Christ born at the appointed time?","answer":"Yes. When the fulness of time was come, God sent forth his","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the fulness of time was come, God sent forth his","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[{"question":"And at the appointed place?","answer":"Yes. To you is born this day, in the city of David, a Saviour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To you is born this day, in the city of David, a Saviour,","proofs":["Luke 2:11"],"refs":[{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null}],"items":[]},{"question":"And of the appointed stock?","answer":"Yes. For he took upon him the seed of Abraham,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he took upon him the seed of Abraham,","proofs":["Hebrews 2:16"],"refs":[{"printed":"Hebrews 2:16","osis":["Heb.2.16"]}],"note":null}],"items":[]},{"question":"Did the prophets foretell his birth?","answer":"Yes. As God spake by the mouth of his holy prophets,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As God spake by the mouth of his holy prophets,","proofs":["Luke 1:70"],"refs":[{"printed":"Luke 1:70","osis":["Luke.1.70"]}],"note":null}],"items":[]},{"question":"And did the angels celebrate it?","answer":"Yes. There was a multitude of the heavenly host praising God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There was a multitude of the heavenly host praising God,","proofs":["Luke 2:13"],"refs":[{"printed":"Luke 2:13","osis":["Luke.2.13"]}],"note":null}],"items":[]}]},{"question":"Was Christ perfectly holy?","answer":"Yes. He was holy, harmless and undefiled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was holy, harmless and undefiled,","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"items":[{"question":"Was he free from original corruption?","answer":"Yes. The prince of this world cometh, and hath nothing in me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The prince of this world cometh, and hath nothing in me,","proofs":["John 14:30"],"refs":[{"printed":"John 14:30","osis":["John.14.30"]}],"note":null}],"items":[]},{"question":"And from actual sin?","answer":"Yes. He did no sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He did no sin,","proofs":["1 Peter 2:22"],"refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"note":null}],"items":[]},{"question":"Was it necessary that he should be so?","answer":"Yes. Such an High Priest became us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Such an High Priest became us,","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"items":[]},{"question":"Would his sufferings otherwise have been ineffectual?","answer":"Yes. For he must, through the eternal Spirit, offer himself without spot,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he must, through the eternal Spirit, offer himself without spot,","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null}],"items":[]}]}],"text":null},{"number":26,"title":null,"part":null,"questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"Is the Saviour of the elect the anointed of God?","answer":"Yes. God, thy God, hath anointed thee with the oil of gladness above thy fellows,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God, thy God, hath anointed thee with the oil of gladness above thy fellows,","proofs":["Psalm 45:7"],"refs":[{"printed":"Psalm 45:7","osis":["Ps.45.7"]}],"note":null}],"items":[{"question":"Is he therefore called Christ?","answer":"Yes. We have found the Messiah (that is being interpreted) the Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have found the Messiah (that is being interpreted) the Christ,","proofs":["John 1:41"],"refs":[{"printed":"John 1:41","osis":["John.1.41"]}],"note":null}],"items":[]},{"question":"Was Christ appointed for his work?","answer":"Yes. He was fore-ordained before the foundation of the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was fore-ordained before the foundation of the world,","proofs":["1 Peter 1:20"],"refs":[{"printed":"1 Peter 1:20","osis":["1Pet.1.20"]}],"note":null}],"items":[]},{"question":"Was he furnished with sufficient authority to enter upon it?","answer":"Yes. Him hath God the Father sealed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Him hath God the Father sealed,","proofs":["John 6:27"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"note":null}],"items":[]},{"question":"Was he suitably qualified for the discharge of it?","answer":"Yes. God gave not the Spirit by measure to him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God gave not the Spirit by measure to him,","proofs":["John 3:34"],"refs":[{"printed":"John 3:34","osis":["John.3.34"]}],"note":null}],"items":[]},{"question":"Was he owned and approved in it?","answer":"Yes. This is my beloved Son, in whom I am well pleased,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is my beloved Son, in whom I am well pleased,","proofs":["Matthew 3:17"],"refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"note":null}],"items":[]},{"question":"And did he put the finishing hand to it?","answer":"Yes. I have finished the work that thou gavest me to do,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have finished the work that thou gavest me to do,","proofs":["John 17:4"],"refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"note":null}],"items":[]}]},{"question":"Was our salvation the great end of what Christ did and suffered?","answer":"Yes. He suffered, the just for the unjust, that he might bring us to God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He suffered, the just for the unjust, that he might bring us to God,","proofs":["1 Peter 3:18"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null}],"items":[{"question":"Is he therefore to his people all they need?","answer":"Yes. Christ is all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Christ is all,","proofs":["Colossians 3"],"refs":[{"printed":"Colossians 3","osis":["Col.3"]}],"note":null}],"items":[]},{"question":"Is he a priest?","answer":"Yes. He is the High Priest of our profession,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the High Priest of our profession,","proofs":["Hebrews 3:1"],"refs":[{"printed":"Hebrews 3:1","osis":["Heb.3.1"]}],"note":null}],"items":[]},{"question":"Is he a king?","answer":"Yes. I have set my king upon my holy hill of Zion,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have set my king upon my holy hill of Zion,","proofs":["Psalm 2:6"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]}],"note":null}],"items":[]}]},{"question":"Doth Christ execute these offices wisely?","answer":"Yes. My Servant shall deal prudently,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My Servant shall deal prudently,","proofs":["Isaiah 52:13"],"refs":[{"printed":"Isaiah 52:13","osis":["Isa.52.13"]}],"note":null}],"items":[{"question":"And faithfully?","answer":"Yes. He was faithful to him that appointed him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was faithful to him that appointed him,","proofs":["Hebrews 3:2"],"refs":[{"printed":"Hebrews 3:2","osis":["Heb.3.2"]}],"note":null}],"items":[]},{"question":"And diligently?","answer":"Yes. Wot ye not that I must be about my Father’s business?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wot ye not that I must be about my Father’s business?","proofs":["Luke 2:49"],"refs":[{"printed":"Luke 2:49","osis":["Luke.2.49"]}],"note":null}],"items":[]},{"question":"And successfully?","answer":"Yes. He shall not fail, nor be discouraged,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall not fail, nor be discouraged,","proofs":["Isaiah 42:4"],"refs":[{"printed":"Isaiah 42:4","osis":["Isa.42.4"]}],"note":null}],"items":[]}]},{"question":"Did Christ execute these offices in his state of humiliation?","answer":"Yes. I have glorified thee on the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have glorified thee on the earth,","proofs":["John 17:4"],"refs":[{"printed":"John 17:4","osis":["John.17.4"]}],"note":null}],"items":[{"question":"And doth he execute them in his-state of exaltation?","answer":"Yes. He now appears in the presence of God for us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He now appears in the presence of God for us,","proofs":["Hebrews 9:24"],"refs":[{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"note":null}],"items":[]},{"question":"Where Christ effectually executes one office, doth he execute all?","answer":"Yes. For he is both a prince and a Saviour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he is both a prince and a Saviour,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[]},{"question":"And is he to be received in all?","answer":"Yes. Is Christ divided?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is Christ divided?","proofs":["1 Corinthians 1:13"],"refs":[{"printed":"1 Corinthians 1:13","osis":["1Cor.1.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":27,"title":null,"part":null,"questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"Was Christ’s prophetical office foretold under the Old Testament?","answer":"Yes. The Lord thy God will raise up unto thee, from the midst of thee, a prophet like unto me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord thy God will raise up unto thee, from the midst of thee, a prophet like unto me,","proofs":["Deuteronomy 18:15"],"refs":[{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]}],"note":null}],"items":[{"question":"Was Moses then a great prophet?","answer":"Yes. There arose not a prophet since in Israel like unto Moses,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There arose not a prophet since in Israel like unto Moses,","proofs":["Deuteronomy 34:10"],"refs":[{"printed":"Deuteronomy 34:10","osis":["Deut.34.10"]}],"note":null}],"items":[]},{"question":"Was Christ like unto Moses raised up from amongst his brethren?","answer":"Yes. For he was taken from among men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was taken from among men,","proofs":["Hebrews 5:1"],"refs":[{"printed":"Hebrews 5:1","osis":["Heb.5.1"]}],"note":null}],"items":[]},{"question":"Was he like Moses in meekness?","answer":"Yes. Learn of me, for I am meek,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Learn of me, for I am meek,","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null}],"items":[]},{"question":"And in faithfulness?","answer":"Yes. All things that I have heard of the Father, I have made known unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All things that I have heard of the Father, I have made known unto you,","proofs":["John 15:15"],"refs":[{"printed":"John 15:15","osis":["John.15.15"]}],"note":null}],"items":[]},{"question":"Did he like Moses confirm his doctrine by miracles?","answer":"Yes. The works that I do, bear witness of me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The works that I do, bear witness of me,","proofs":["John 5:36"],"refs":[{"printed":"John 5:36","osis":["John.5.36"]}],"note":null}],"items":[]},{"question":"But was he greater than Moses?","answer":"Yes. For Moses was faithful as a servant, but Christ as a Son,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Moses was faithful as a servant, but Christ as a Son,","proofs":["Hebrews 3:5"],"refs":[{"printed":"Hebrews 3:5","osis":["Heb.3.5"]}],"note":null}],"items":[]}]},{"question":"Did Christ as a prophet foretell future events?","answer":"Yes. The testimony of Jesus is the spirit of prophecy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The testimony of Jesus is the spirit of prophecy,","proofs":["Revelation 19:10"],"refs":[{"printed":"Revelation 19:10","osis":["Rev.19.10"]}],"note":null}],"items":[{"question":"Did he open the way of salvation by himself?","answer":"Yes. Grace and truth came by Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Grace and truth came by Jesus Christ,","proofs":["John 1:17"],"refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"note":null}],"items":[]},{"question":"Did he make a fuller discovery of a future state than had been made before?","answer":"Yes. Life and immortality are brought to light by the gospel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Life and immortality are brought to light by the gospel,","proofs":["2 Timothy 1:10"],"refs":[{"printed":"2 Timothy 1:10","osis":["2Tim.1.10"]}],"note":null}],"items":[]},{"question":"Did he reveal the whole will of God?","answer":"Yes. I have given them the words which thou gavest unto me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have given them the words which thou gavest unto me,","proofs":["John 17:8"],"refs":[{"printed":"John 17:8","osis":["John.17.8"]}],"note":null}],"items":[]}]},{"question":"Was Christ a divine teacher?","answer":"Yes. We know that thou art a teacher come from God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We know that thou art a teacher come from God,","proofs":["John 3:2"],"refs":[{"printed":"John 3:2","osis":["John.3.2"]}],"note":null}],"items":[{"question":"Was he a plain teacher?","answer":"Yes. Now speakest thou plainly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now speakest thou plainly,","proofs":["John 16:29"],"refs":[{"printed":"John 16:29","osis":["John.16.29"]}],"note":null}],"items":[]},{"question":"Was he a prudent teacher?","answer":"Yes. He taught them as they were able to bear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He taught them as they were able to bear,","proofs":["Mark 4:33"],"refs":[{"printed":"Mark 4:33","osis":["Mark.4.33"]}],"note":null}],"items":[]},{"question":"Was he an affectionate teacher?","answer":"Yes. They wondered at the gracious words that proceed out of his mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They wondered at the gracious words that proceed out of his mouth,","proofs":["Luke 4:22"],"refs":[{"printed":"Luke 4:22","osis":["Luke.4.22"]}],"note":null}],"items":[]},{"question":"Was he a powerful teacher?","answer":"Yes. He taught them as one having authority,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He taught them as one having authority,","proofs":["Matthew 7:20"],"refs":[{"printed":"Matthew 7:20","osis":["Matt.7.20"]}],"note":null}],"items":[]},{"question":"Was he an eloquent teacher?","answer":"Yes. He had the tongue of the learned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He had the tongue of the learned,","proofs":["Isaiah 50:4"],"refs":[{"printed":"Isaiah 50:4","osis":["Isa.50.4"]}],"note":null}],"items":[]},{"question":"But was his success in teaching equal to his qualifications for it?","answer":"No. All day long I have stretched forth my hands to a disobedient and gainsaying people,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"All day long I have stretched forth my hands to a disobedient and gainsaying people,","proofs":["Romans 10:21"],"refs":[{"printed":"Romans 10:21","osis":["Rom.10.21"]}],"note":null}],"items":[]}]},{"question":"Did Christ execute the office of a prophet before his incarnation?","answer":"Yes. For he went and preached to the spirits in prison,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he went and preached to the spirits in prison,","proofs":["1 Peter 3:19"],"refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null}],"items":[{"question":"Did he execute this office whilst upon earth?","answer":"Yes. Jesus went about teaching in their synagogues,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Jesus went about teaching in their synagogues,","proofs":["Matthew 4:23"],"refs":[{"printed":"Matthew 4:23","osis":["Matt.4.23"]}],"note":null}],"items":[]},{"question":"And doth he execute it in heaven?","answer":"Yes. He speaketh from heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He speaketh from heaven,","proofs":["Hebrews 12:25"],"refs":[{"printed":"Hebrews 12:25","osis":["Heb.12.25"]}],"note":null}],"items":[]},{"question":"Doth Christ reveal the will of God objectively by his word?","answer":"Yes. These things are written that ye might believe,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These things are written that ye might believe,","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"items":[]},{"question":"And subjectively by his Spirit?","answer":"Yes. When the spirit of truth is come, he will guide you into all truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the spirit of truth is come, he will guide you into all truth,","proofs":["John 16:13"],"refs":[{"printed":"John 16:13","osis":["John.16.13"]}],"note":null}],"items":[]},{"question":"And is the latter as well as the former necessary to our salvation?","answer":"Yes. For if any man have not the Spirit of Christ he is none of his,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if any man have not the Spirit of Christ he is none of his,","proofs":["Romans 8:9"],"refs":[{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null}],"items":[]}]},{"question":"Should we learn of this teacher?","answer":"Yes. Hear ye him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hear ye him,","proofs":["Matthew 17:5"],"refs":[{"printed":"Matthew 17:5","osis":["Matt.17.5"]}],"note":null}],"items":[{"question":"And is it at our peril if we do not?","answer":"Yes. Every soul that will not hear that Prophet shall be destroyed from among the people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Every soul that will not hear that Prophet shall be destroyed from among the people,","proofs":["Acts 3:23"],"refs":[{"printed":"Acts 3:23","osis":["Acts.3.23"]}],"note":null}],"items":[]}]}],"text":null},{"number":28,"title":null,"part":null,"questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"Is Christ a priest?","answer":"Yes. After the similitude of Melchizedek there ariseth another priest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"After the similitude of Melchizedek there ariseth another priest,","proofs":["Hebrews 7:15"],"refs":[{"printed":"Hebrews 7:15","osis":["Heb.7.15"]}],"note":null}],"items":[{"question":"Is he an high priest?","answer":"Yes. Having an High Priest over the house of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having an High Priest over the house of God,","proofs":["Hebrews 10:21"],"refs":[{"printed":"Hebrews 10:21","osis":["Heb.10.21"]}],"note":null}],"items":[]},{"question":"Is he a great high-priest?","answer":"Yes. We have a great High Priest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have a great High Priest,","proofs":["Hebrews 4:14"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"note":null}],"items":[]},{"question":"Is he so in his person?","answer":"Yes. For he is made higher than the heavens,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he is made higher than the heavens,","proofs":["Hebrews 7:26"],"refs":[{"printed":"Hebrews 7:26","osis":["Heb.7.26"]}],"note":null}],"items":[]},{"question":"Is he so on account of the great trust reposed in him?","answer":"Yes. For he is an High Priest of good things to come by a greater and more perfect tabernacle,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he is an High Priest of good things to come by a greater and more perfect tabernacle,","proofs":["Hebrews 9:11"],"refs":[{"printed":"Hebrews 9:11","osis":["Heb.9.11"]}],"note":null}],"items":[]},{"question":"And on account of the great solemnity of his installment?","answer":"Yes. It was by an oath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was by an oath,","proofs":["Hebrews 7:20"],"refs":[{"printed":"Hebrews 7:20","osis":["Heb.7.20"]}],"note":null}],"items":[]},{"question":"And in respect to the continuance of his office?","answer":"Yes. The Lord sware, and will not repent, thou art a Priest for ever after the order of Melchizedek,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord sware, and will not repent, thou art a Priest for ever after the order of Melchizedek,","proofs":["Hebrews 7:21"],"refs":[{"printed":"Hebrews 7:21","osis":["Heb.7.21"]}],"note":null}],"items":[]}]},{"question":"Doth the priesthood of Christ suppose man’s guilt?","answer":"Yes. For if one died for all, then were all dead,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if one died for all, then were all dead,","proofs":["2 Corinthians 5:14"],"refs":[{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]}],"note":null}],"items":[{"question":"And man’s impotency?","answer":"Yes. There were none to make up the hedge or stand in the gap,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There were none to make up the hedge or stand in the gap,","proofs":["Ezekiel 22:30"],"refs":[{"printed":"Ezekiel 22:30","osis":["Ezek.22.30"]}],"note":null}],"items":[]},{"question":"Doth it imply Christ’s deity?","answer":"Yes. We have a great High Priest, Jesus the Son of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have a great High Priest, Jesus the Son of God,","proofs":["Hebrews 4:14"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]}],"note":null}],"items":[]},{"question":"And his humanity?","answer":"Yes. For he that sanctifieth and they that are sanctified are both of one,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that sanctifieth and they that are sanctified are both of one,","proofs":["Hebrews 2:11"],"refs":[{"printed":"Hebrews 2:11","osis":["Heb.2.11"]}],"note":null}],"items":[]},{"question":"Doth it also imply the Father’s designation?","answer":"Yes. No man taketh this honour to himself, but he who is called of God as was Aaron,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"No man taketh this honour to himself, but he who is called of God as was Aaron,","proofs":["Hebrews 5:4"],"refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null}],"items":[]}]},{"question":"Did Christ as a priest make satisfaction for the sins of his people?","answer":"Yes. He made reconciliation for iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He made reconciliation for iniquity,","proofs":["Daniel 9:24"],"refs":[{"printed":"Daniel 9:24","osis":["Dan.9.24"]}],"note":null}],"items":[{"question":"Did he do this by sacrifice?","answer":"Yes. For without shedding of blood there is no remission,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For without shedding of blood there is no remission,","proofs":["Hebrews 9:22"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null}],"items":[]},{"question":"And by the sacrifice of. himself?","answer":"Yes. He hath put away sin by the sacrifice of himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath put away sin by the sacrifice of himself,","proofs":["Hebrews 9:26"],"refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"note":null}],"items":[]},{"question":"Was it necessary that this sacrifice should be offered?","answer":"Yes. For it was necessary that the patterns of things in the heavens should be purified by these, but the heavenly things themselves, with better sacrifices than these,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it was necessary that the patterns of things in the heavens should be purified by these, but the heavenly things themselves, with better sacrifices than these,","proofs":["Hebrews 9:23"],"refs":[{"printed":"Hebrews 9:23","osis":["Heb.9.23"]}],"note":null}],"items":[]},{"question":"But is it necessary that it should be repeated?","answer":"No. For this man after he had offered one sacrifice for sins, for ever sat down at the right hand of God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For this man after he had offered one sacrifice for sins, for ever sat down at the right hand of God,","proofs":["Hebrews 10:12"],"refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"note":null}],"items":[]}]},{"question":"Was the oblation of Christ a voluntary one?","answer":"Yes. No man taketh my life from me, but I lay it down of myself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"No man taketh my life from me, but I lay it down of myself,","proofs":["John 10:18"],"refs":[{"printed":"John 10:18","osis":["John.10.18"]}],"note":null}],"items":[{"question":"And was it a precious one?","answer":"Yes. For the redemption of the soul is precious,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the redemption of the soul is precious,","proofs":["Psalm 49:8"],"refs":[{"printed":"Psalm 49:8","osis":["Ps.49.8"]}],"note":null}],"items":[]},{"question":"And was it complete and satisfactory?","answer":"Yes. He gave himself for us an offering and a sacrifice to God for a sweet smelling savour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gave himself for us an offering and a sacrifice to God for a sweet smelling savour,","proofs":["Ephesians 5:2"],"refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null}],"items":[]}]},{"question":"Doth Christ as a priest make intercession?","answer":"Yes. If any man sin, we have an Advocate with the Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If any man sin, we have an Advocate with the Father,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null}],"items":[{"question":"Is he an able Advocate?","answer":"Yes. The Lord hath laid help upon one that is mighty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord hath laid help upon one that is mighty,","proofs":["Psalm 89:19"],"refs":[{"printed":"Psalm 89:19","osis":["Ps.89.19"]}],"note":null}],"items":[]},{"question":"Is he a wise and skillful Advocate?","answer":"Yes. He is of a quick understanding in the fear of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is of a quick understanding in the fear of the Lord,","proofs":["Isaiah 11:3"],"refs":[{"printed":"Isaiah 11:3","osis":["Isa.11.3"]}],"note":null}],"items":[]},{"question":"Is he a righteous Advocate?","answer":"Yes. He is Jesus Christ the righteous,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is Jesus Christ the righteous,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null}],"items":[]},{"question":"Is he a kind and affectionate Advocate?","answer":"Yes. He is a merciful and faithful High Priest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is a merciful and faithful High Priest,","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null}],"items":[]},{"question":"Is he a constant Advocate?","answer":"Yes. He ever lives to make intercession for us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He ever lives to make intercession for us,","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"items":[]},{"question":"Is he a successful Advocate?","answer":"Yes. I know that thou hearest me always,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I know that thou hearest me always,","proofs":["John 11:42"],"refs":[{"printed":"John 11:42","osis":["John.11.42"]}],"note":null}],"items":[]},{"question":"And is he the only Advocate?","answer":"Yes. There is but one Mediator between God and man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is but one Mediator between God and man,","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"items":[]}]},{"question":"Is the advocateship of Christ confined to those for whom he died?","answer":"Yes. I pray not for the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I pray not for the world,","proofs":["John 17:9"],"refs":[{"printed":"John 17:9","osis":["John.17.9"]}],"note":null}],"items":[{"question":"And doth it extend to every individual of those?","answer":"Yes. I have prayed for thee that thy faith fail not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have prayed for thee that thy faith fail not,","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null}],"items":[]},{"question":"Should this encourage prayer?","answer":"Yes. Let us come boldly to the throne of grace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us come boldly to the throne of grace,","proofs":["Hebrews 4:16"],"refs":[{"printed":"Hebrews 4:16","osis":["Heb.4.16"]}],"note":null}],"items":[]},{"question":"And does it afford matter of joy in every condition of life?","answer":"Yes. These things I speak that they might have my joy fulfilled in themselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These things I speak that they might have my joy fulfilled in themselves,","proofs":["John 17:13"],"refs":[{"printed":"John 17:13","osis":["John.17.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":29,"title":null,"part":null,"questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"Is Christ a King?","answer":"Yes. There is another King, one Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is another King, one Jesus,","proofs":["Acts 17:7"],"refs":[{"printed":"Acts 17:7","osis":["Acts.17.7"]}],"note":null}],"items":[{"question":"Doth Christ execute the kingly office?","answer":"Yes. The government shall be upon his shoulder,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The government shall be upon his shoulder,","proofs":["Isaiah 9:6"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"note":null}],"items":[]},{"question":"And is he duly qualified so to do?","answer":"Yes. He is the Lamb with seven horns, and seven eyes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the Lamb with seven horns, and seven eyes,","proofs":["Revelation 5:6"],"refs":[{"printed":"Revelation 5:6","osis":["Rev.5.6"]}],"note":null}],"items":[]},{"question":"Is he King as Mediator?","answer":"Yes. He hath authority to execute judgment, because he is the Son of Man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath authority to execute judgment, because he is the Son of Man,","proofs":["John 5:27"],"refs":[{"printed":"John 5:27","osis":["John.5.27"]}],"note":null}],"items":[]},{"question":"And is his mediatorial government founded upon the performance of his mediatorial engagements?","answer":"Yes. Because he humbled himself and became obedient unto death, even the death of the cross, therefore God hath highly exalted him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because he humbled himself and became obedient unto death, even the death of the cross, therefore God hath highly exalted him,","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[]}]},{"question":"Is Christ a powerful king?","answer":"Yes. All power is given to him both in heaven and earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All power is given to him both in heaven and earth,","proofs":["Matthew 28:18"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]}],"note":null}],"items":[{"question":"Is he a merciful king?","answer":"Yes. He is meek and having salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is meek and having salvation,","proofs":["Zechariah 9:9"],"refs":[{"printed":"Zechariah 9:9","osis":["Zech.9.9"]}],"note":null}],"items":[]},{"question":"Is he a universal king?","answer":"Yes. He is Governor among the nations,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is Governor among the nations,","proofs":["Psalm 22:28"],"refs":[{"printed":"Psalm 22:28","osis":["Ps.22.28"]}],"note":null}],"items":[]},{"question":"Is he a righteous king?","answer":"Yes. A king shall reign in righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A king shall reign in righteousness,","proofs":["Isaiah 32:1"],"refs":[{"printed":"Isaiah 32:1","osis":["Isa.32.1"]}],"note":null}],"items":[]},{"question":"And is he a rightful one?","answer":"Yes. Unto him was given dominion and glory and a kingdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto him was given dominion and glory and a kingdom,","proofs":["Daniel 7:14"],"refs":[{"printed":"Daniel 7:14","osis":["Dan.7.14"]}],"note":null}],"items":[]},{"question":"Should we then submit to his authority?","answer":"Yes. Take my yoke upon you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take my yoke upon you,","proofs":["Matthew 11:29"],"refs":[{"printed":"Matthew 11:29","osis":["Matt.11.29"]}],"note":null}],"items":[]}]},{"question":"Is Christ in an especial manner the King of saints?","answer":"Yes. Just and true are thy ways, thou King of saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Just and true are thy ways, thou King of saints,","proofs":["Revelation 15:3"],"refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"note":null}],"items":[{"question":"Are such naturally the subjects of another kingdom?","answer":"Yes. Other Lords besides thee have had the dominion over us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Other Lords besides thee have had the dominion over us,","proofs":["Isaiah 26:13"],"refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"note":null}],"items":[]},{"question":"But are they in due time rescued and delivered?","answer":"Yes. Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered,","proofs":["Isaiah 49:25"],"refs":[{"printed":"Isaiah 49:25","osis":["Isa.49.25"]}],"note":null}],"items":[]},{"question":"And doth Christ govern those whom he hath thus subdued?","answer":"Yes. For out of thee shall come a governor that shall rule my people Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For out of thee shall come a governor that shall rule my people Israel,","proofs":["Matthew 2:6"],"refs":[{"printed":"Matthew 2:6","osis":["Matt.2.6"]}],"note":null}],"items":[]}]},{"question":"Is Christ king over the church?","answer":"Yes. Is not the Lord in Zion, is not the King in her,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is not the Lord in Zion, is not the King in her,","proofs":["Jeremiah 8:19"],"refs":[{"printed":"Jeremiah 8:19","osis":["Jer.8.19"]}],"note":null}],"items":[{"question":"Doth he enact laws there?","answer":"Yes. Teaching them to observe all things whatsoever I have commanded you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Teaching them to observe all things whatsoever I have commanded you,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]},{"question":"Doth he commission officers?","answer":"Yes. He gave some apostles and some prophets,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gave some apostles and some prophets,","proofs":["Ephesians 4:11"],"refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"note":null}],"items":[]},{"question":"And does he resent the introduction of any thing without his authority?","answer":"Yes. In their setting their threshold by my threshold, and their post by my post, they have defiled my holy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In their setting their threshold by my threshold, and their post by my post, they have defiled my holy name,","proofs":["Ezekiel 43:8"],"refs":[{"printed":"Ezekiel 43:8","osis":["Ezek.43.8"]}],"note":null}],"items":[]}]},{"question":"Doth Christ as a King preserve his subjects?","answer":"Yes. We are preserved in Christ Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are preserved in Christ Jesus,","proofs":["Jude 1"],"refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"note":null}],"items":[{"question":"And protect them?","answer":"Yes. As birds flying so he defends Jerusalem,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As birds flying so he defends Jerusalem,","proofs":["Isaiah 31:5"],"refs":[{"printed":"Isaiah 31:5","osis":["Isa.31.5"]}],"note":null}],"items":[]},{"question":"And punish their faults?","answer":"Yes. Whom he loveth he chasteneth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom he loveth he chasteneth,","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null}],"items":[]},{"question":"And reward their faithful services?","answer":"Yes. His reward is with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His reward is with him,","proofs":["Revelation 22:12"],"refs":[{"printed":"Revelation 22:12","osis":["Rev.22.12"]}],"note":null}],"items":[]}]},{"question":"Doth Christ exercise his kingly power in restraining his enemies?","answer":"Yes. I will put my hook in thy nose, and my bridle in thy lips,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will put my hook in thy nose, and my bridle in thy lips,","proofs":["Isaiah 37:29"],"refs":[{"printed":"Isaiah 37:29","osis":["Isa.37.29"]}],"note":null}],"items":[{"question":"And in subduing them?","answer":"Yes. He hath spoiled principalities and powers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath spoiled principalities and powers,","proofs":["Colossians 2:15"],"refs":[{"printed":"Colossians 2:15","osis":["Col.2.15"]}],"note":null}],"items":[]},{"question":"And in destroying them?","answer":"Yes. He will break them with a rod of iron, and dash them in pieces like a potter’s vessel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He will break them with a rod of iron, and dash them in pieces like a potter’s vessel,","proofs":["Psalm 2:9"],"refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]}],"note":null}],"items":[]},{"question":"Will the conquest of the saints’ enemies be gradual?","answer":"Yes. I will drive them out by little and little,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will drive them out by little and little,","proofs":["Exodus 23:30"],"refs":[{"printed":"Exodus 23:30","osis":["Exod.23.30"]}],"note":null}],"items":[]},{"question":"But will it be total?","answer":"Yes. For he must reign till he hath put all enemies under his feet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he must reign till he hath put all enemies under his feet,","proofs":["1 Corinthians 15:25"],"refs":[{"printed":"1 Corinthians 15:25","osis":["1Cor.15.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":30,"title":null,"part":null,"questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"Did Christ humble himself?","answer":"Yes. He made himself of no reputation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He made himself of no reputation,","proofs":["Philippians 2:7"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"note":null}],"items":[{"question":"And was it requisite that he should do so?","answer":"Yes. For thus it was written and thus it behoved Christ to suffer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thus it was written and thus it behoved Christ to suffer,","proofs":["Luke 24:46"],"refs":[{"printed":"Luke 24:46","osis":["Luke.24.46"]}],"note":null}],"items":[]},{"question":"Did he humble himself in his birth?","answer":"Yes. He took upon him the form of a servant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He took upon him the form of a servant,","proofs":["Philippians 2:7"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"note":null}],"items":[]},{"question":"Was he born of a poor stock?","answer":"Yes. He was a root out of a dry ground,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was a root out of a dry ground,","proofs":["Isaiah 53:2"],"refs":[{"printed":"Isaiah 53:2","osis":["Isa.53.2"]}],"note":null}],"items":[]},{"question":"And in a poor place?","answer":"Yes. Bethlehem was little among the thousands of Judah,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Bethlehem was little among the thousands of Judah,","proofs":["Micah 5:2"],"refs":[{"printed":"Micah 5:2","osis":["Mic.5.2"]}],"note":null}],"items":[]},{"question":"Was he poorly provided for?","answer":"Yes. She brought forth her first born, and wrapped him in swaddling clothes and laid him in a manger,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"She brought forth her first born, and wrapped him in swaddling clothes and laid him in a manger,","proofs":["Luke 2:7"],"refs":[{"printed":"Luke 2:7","osis":["Luke.2.7"]}],"note":null}],"items":[]},{"question":"Was this widely different from his former estate?","answer":"Yes. For he was rich, though for our sakes he became poor,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was rich, though for our sakes he became poor,","proofs":["2 Corinthians 8:9"],"refs":[{"printed":"2 Corinthians 8:9","osis":["2Cor.8.9"]}],"note":null}],"items":[]}]},{"question":"Was Christ made under the law?","answer":"Yes. He was made of a woman, made under the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was made of a woman, made under the law,","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null}],"items":[{"question":"Was he circumcised?","answer":"Yes. He was circumcised the eighth day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was circumcised the eighth day,","proofs":["Luke 2:21"],"refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"note":null}],"items":[]},{"question":"Was he thereby obliged to keep the whole law?","answer":"Yes. For I testify again to every man that is circumcised, that he is a debtor to do the whole law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For I testify again to every man that is circumcised, that he is a debtor to do the whole law,","proofs":["Galatians 5:3"],"refs":[{"printed":"Galatians 5:3","osis":["Gal.5.3"]}],"note":null}],"items":[]},{"question":"And did he actually keep it?","answer":"Yes. Which of you convinceth me of sin?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Which of you convinceth me of sin?","proofs":["John 8:46"],"refs":[{"printed":"John 8:46","osis":["John.8.46"]}],"note":null}],"items":[]},{"question":"Did he observe the ceremonial as well as the moral law?","answer":"Yes. Then went he up also unto the feast,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then went he up also unto the feast,","proofs":["John 7:10"],"refs":[{"printed":"John 7:10","osis":["John.7.10"]}],"note":null}],"items":[]},{"question":"And did he not only obey the precepts of the law, but bear the penalties of it?","answer":"Yes. He was made a curse for us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was made a curse for us,","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]}]},{"question":"Did Christ undergo the miseries of this life?","answer":"Yes. He was a man of sorrows,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was a man of sorrows,","proofs":["Isaiah 53:3"],"refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"note":null}],"items":[{"question":"Were his temptations a trouble to him?","answer":"Yes. He suffered, being tempted,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He suffered, being tempted,","proofs":["Hebrews 2:18"],"refs":[{"printed":"Hebrews 2:18","osis":["Heb.2.18"]}],"note":null}],"items":[]},{"question":"And his little success?","answer":"Yes. He was grieved for the hardness of their hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was grieved for the hardness of their hearts,","proofs":["Mark 3:5"],"refs":[{"printed":"Mark 3:5","osis":["Mark.3.5"]}],"note":null}],"items":[]},{"question":"And the sorrows of his friends?","answer":"Yes. For when he saw Mary weeping, he groaned in spirit and was troubled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For when he saw Mary weeping, he groaned in spirit and was troubled,","proofs":["John 11:33"],"refs":[{"printed":"John 11:33","osis":["John.11.33"]}],"note":null}],"items":[]},{"question":"And the contradictions of his enemies?","answer":"Yes. He endured the contradictions of sinners against himself.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He endured the contradictions of sinners against himself.","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"items":[]},{"question":"Was his doctrine opposed?","answer":"Yes. They said he deceiveth the people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They said he deceiveth the people,","proofs":["John 7:12"],"refs":[{"printed":"John 7:12","osis":["John.7.12"]}],"note":null}],"items":[]},{"question":"Were his miracles slandered?","answer":"Yes. He casteth out devils by Belzebub the prince of devils,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He casteth out devils by Belzebub the prince of devils,","proofs":["Matthew 12:24"],"refs":[{"printed":"Matthew 12:24","osis":["Matt.12.24"]}],"note":null}],"items":[]},{"question":"And were his best actions misrepresented?","answer":"Yes. Behold a gluttonous man a wine bibber, a friend of publicans and sinners,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold a gluttonous man a wine bibber, a friend of publicans and sinners,","proofs":["Luke 7:34"],"refs":[{"printed":"Luke 7:34","osis":["Luke.7.34"]}],"note":null}],"items":[]}]},{"question":"Was Christ unknown to the world?","answer":"Yes. Whom none of the princes of the world knew,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom none of the princes of the world knew,","proofs":["1 Corinthians 2:8"],"refs":[{"printed":"1 Corinthians 2:8","osis":["1Cor.2.8"]}],"note":null}],"items":[{"question":"Was he despised?","answer":"Yes. He was despised and rejected of men.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was despised and rejected of men.","proofs":["Isaiah 53:3"],"refs":[{"printed":"Isaiah 53:3","osis":["Isa.53.3"]}],"note":null}],"items":[]},{"question":"Was he reproached?","answer":"Yes. He was a reproach of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was a reproach of men,","proofs":["Psalm 22:6"],"refs":[{"printed":"Psalm 22:6","osis":["Ps.22.6"]}],"note":null}],"items":[]},{"question":"Was he persecuted?","answer":"Yes. The Jews took up stones to stone him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Jews took up stones to stone him,","proofs":["John 10:31"],"refs":[{"printed":"John 10:31","osis":["John.10.31"]}],"note":null}],"items":[]},{"question":"Had he any fixed abode?","answer":"No. The son of man hath not where to lay his head,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The son of man hath not where to lay his head,","proofs":["Luke 9:58"],"refs":[{"printed":"Luke 9:58","osis":["Luke.9.58"]}],"note":null}],"items":[]},{"question":"Had he any certain maintenance?","answer":"No. For he was hungry and had nothing to eat,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he was hungry and had nothing to eat,","proofs":["Mark 11:12"],"refs":[{"printed":"Mark 11:12","osis":["Mark.11.12"]}],"note":null}],"items":[]},{"question":"Were his countrymen unkind?","answer":"Yes. He came to his own and his own received him not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He came to his own and his own received him not,","proofs":["John 1:11"],"refs":[{"printed":"John 1:11","osis":["John.1.11"]}],"note":null}],"items":[]},{"question":"Did many of his friends prove false?","answer":"Yes. Many of his disciples went back and walked no more with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Many of his disciples went back and walked no more with him,","proofs":["John 6:66"],"refs":[{"printed":"John 6:66","osis":["John.6.66"]}],"note":null}],"items":[]},{"question":"And were those on whom he bestowed favours unthankful?","answer":"Yes. Were there not ten cleansed, but where are the nine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Were there not ten cleansed, but where are the nine,","proofs":["Luke 17:17"],"refs":[{"printed":"Luke 17:17","osis":["Luke.17.17"]}],"note":null}],"items":[]}]},{"question":"Was Christ’s death another instance of his humiliation?","answer":"Yes. He humbled himself and became obedient unto death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He humbled himself and became obedient unto death,","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[{"question":"Was his death a painful one?","answer":"Yes. It was the death of the cross,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was the death of the cross,","proofs":["Philippians 2:8"],"refs":[{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[]},{"question":"Was it a shameful one?","answer":"Yes. For he endured the cross, despising the shame,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he endured the cross, despising the shame,","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"items":[]},{"question":"Was it a cursed one?","answer":"Yes. For cursed is every one that hangeth on a tree,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For cursed is every one that hangeth on a tree,","proofs":["Galatians 3:14"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]}],"note":null}],"items":[]},{"question":"Did he suffer in his body?","answer":"Yes. For we are sanctified through the offering of the body of Jesus Christ once for all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we are sanctified through the offering of the body of Jesus Christ once for all,","proofs":["Hebrews 10:10"],"refs":[{"printed":"Hebrews 10:10","osis":["Heb.10.10"]}],"note":null}],"items":[]},{"question":"Did he suffer in his feeling?","answer":"Yes. They pierced his hands and his feet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They pierced his hands and his feet,","proofs":["Psalm 22:16"],"refs":[{"printed":"Psalm 22:16","osis":["Ps.22.16"]}],"note":null}],"items":[]},{"question":"And in his taste?","answer":"Yes. They gave him vinegar mingled with gall,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They gave him vinegar mingled with gall,","proofs":["Matthew 27:34"],"refs":[{"printed":"Matthew 27:34","osis":["Matt.27.34"]}],"note":null}],"items":[]},{"question":"And in his sight?","answer":"Yes. They wagged their heads at him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They wagged their heads at him,","proofs":["Matthew 27:39"],"refs":[{"printed":"Matthew 27:39","osis":["Matt.27.39"]}],"note":null}],"items":[]},{"question":"And in his hearing?","answer":"Yes. They that passed by reviled him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that passed by reviled him,","proofs":["Matthew 27:39"],"refs":[{"printed":"Matthew 27:39","osis":["Matt.27.39"]}],"note":null}],"items":[]},{"question":"And in his smelling?","answer":"Yes. They brought him to Golgotha, that is to say, the place of a skull,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They brought him to Golgotha, that is to say, the place of a skull,","proofs":["Matthew 27:33"],"refs":[{"printed":"Matthew 27:33","osis":["Matt.27.33"]}],"note":null}],"items":[]},{"question":"Did he also suffer in his soul?","answer":"Yes. Now is my soul troubled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now is my soul troubled,","proofs":["John 12:27"],"refs":[{"printed":"John 12:27","osis":["John.12.27"]}],"note":null}],"items":[]},{"question":"And was this the sorest of all his sufferings?","answer":"Yes. He was in an agony,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was in an agony,","proofs":["Luke 22:44"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"note":null}],"items":[]}]},{"question":"Did Christ suffer from the Father?","answer":"Yes. He was smitten of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was smitten of God,","proofs":["Isaiah 53:4"],"refs":[{"printed":"Isaiah 53:4","osis":["Isa.53.4"]}],"note":null}],"items":[{"question":"And from Satan?","answer":"Yes. Thou shalt bruise his heel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt bruise his heel,","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null}],"items":[]},{"question":"And from men?","answer":"Yes. This is your hour and the power of darkness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is your hour and the power of darkness,","proofs":["Luke 22:53"],"refs":[{"printed":"Luke 22:53","osis":["Luke.22.53"]}],"note":null}],"items":[]},{"question":"Was he betrayed by one disciple?","answer":"Yes. The devil put it into the heart of Judas Iscariot to betray him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The devil put it into the heart of Judas Iscariot to betray him,","proofs":["John 13:2"],"refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"note":null}],"items":[]},{"question":"And forsaken by the rest?","answer":"Yes. All his disciples forsook him and fled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All his disciples forsook him and fled,","proofs":["Matthew 26:56"],"refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"note":null}],"items":[]},{"question":"Was he falsely accused?","answer":"Yes. They sought false witness against him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They sought false witness against him,","proofs":["Matthew 26:59"],"refs":[{"printed":"Matthew 26:59","osis":["Matt.26.59"]}],"note":null}],"items":[]},{"question":"And unjustly condemned?","answer":"Yes. For Pilate said, I find no fault in him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Pilate said, I find no fault in him,","proofs":["Luke 23:4"],"refs":[{"printed":"Luke 23:4","osis":["Luke.23.4"]}],"note":null}],"items":[]},{"question":"And inhumanly executed?","answer":"Yes. For he was scourged, crowned with thorns, and made to bear his own cross,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was scourged, crowned with thorns, and made to bear his own cross,","proofs":["Matthew 27:26, 29"],"refs":[{"printed":"Matthew 27:26, 29","osis":["Matt.27.26","Matt.27.29"]}],"note":null}],"items":[]}]},{"question":"Did Christ die to display the justice and holiness of God?","answer":"Yes. To declare his righteousness that he might be just,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To declare his righteousness that he might be just,","proofs":["Romans 3:26"],"refs":[{"printed":"Romans 3:26","osis":["Rom.3.26"]}],"note":null}],"items":[{"question":"And to represent the great evil and malignity of sin?","answer":"Yes. For sin he condemned sin in the flesh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For sin he condemned sin in the flesh,","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]},{"question":"And to set us an example of patience and resignation to the divine will?","answer":"Yes. For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind,","proofs":["1 Peter 4:1"],"refs":[{"printed":"1 Peter 4:1","osis":["1Pet.4.1"]}],"note":null}],"items":[]},{"question":"And to glorify that law which man hath broken?","answer":"Yes. He hath magnified the law and made it honourable,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath magnified the law and made it honourable,","proofs":["Isaiah 42:21"],"refs":[{"printed":"Isaiah 42:21","osis":["Isa.42.21"]}],"note":null}],"items":[]},{"question":"And to destroy Satan?","answer":"Yes. That through death he might destroy him that had the power of death, even the devil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That through death he might destroy him that had the power of death, even the devil,","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null}],"items":[]},{"question":"And to break the power of sin?","answer":"Yes. Our old man is crucified with Christ, that the body of sin might be destroyed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Our old man is crucified with Christ, that the body of sin might be destroyed,","proofs":["Romans 6:6"],"refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"note":null}],"items":[]},{"question":"And to bring in a justifying righteousness?","answer":"Yes. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By his knowledge shall my righteous servant justify many, for he shall bear their iniquities,","proofs":["Isaiah 53:11"],"refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"note":null}],"items":[]},{"question":"And to procure us a title to heaven?","answer":"Yes. For the saints shall reign in life by one, Christ Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the saints shall reign in life by one, Christ Jesus,","proofs":["Romans 5:17"],"refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"items":[]},{"question":"Was it for the elect that Christ thus suffered and died?","answer":"Yes. For he loved the church and gave himself for it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he loved the church and gave himself for it,","proofs":["Ephesians 5:25"],"refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"note":null}],"items":[]}]},{"question":"Was Christ buried?","answer":"Yes. And that he was buried,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And that he was buried,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null}],"items":[{"question":"Was he buried at another’s expense?","answer":"Yes. And when Joseph had taken the body he wrapped it in a clean linen cloth, and laid it in his own tomb,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And when Joseph had taken the body he wrapped it in a clean linen cloth, and laid it in his own tomb,","proofs":["Matthew 27:59–60"],"refs":[{"printed":"Matthew 27:59–60","osis":["Matt.27.59-Matt.27.60"]}],"note":null}],"items":[]},{"question":"Did he continue under the power of death for a time?","answer":"Yes. So shall the Son of man be three days and three nights in the heart of the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So shall the Son of man be three days and three nights in the heart of the earth,","proofs":["Matthew 12:40"],"refs":[{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null}],"items":[]},{"question":"And was this a part of Christ’s humiliation?","answer":"Yes. Thou hast brought me into the dust of death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast brought me into the dust of death,","proofs":["Psalm 22:15"],"refs":[{"printed":"Psalm 22:15","osis":["Ps.22.15"]}],"note":null}],"items":[]}]},{"question":"Should the sufferings of Christ make sinners tremble?","answer":"Yes. If they do these things in a green tree, what shall be done in the dry?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If they do these things in a green tree, what shall be done in the dry?","proofs":["Luke 23:31"],"refs":[{"printed":"Luke 23:31","osis":["Luke.23.31"]}],"note":null}],"items":[{"question":"And the saints rejoice?","answer":"Yes. God forbid that I should glory, save in the cross of our Lord Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God forbid that I should glory, save in the cross of our Lord Jesus Christ,","proofs":["Galatians 6:14"],"refs":[{"printed":"Galatians 6:14","osis":["Gal.6.14"]}],"note":null}],"items":[]}]}],"text":null},{"number":31,"title":null,"part":null,"questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"Was Christ’s resurrection the first step to his exaltation?","answer":"Yes. He was buried and rose again,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was buried and rose again,","proofs":["1 Corinthians 15:4"],"refs":[{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]}],"note":null}],"items":[{"question":"Was it foretold that Christ would rise?","answer":"Yes. Thou wilt not suffer thy Holy One to see corruption,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou wilt not suffer thy Holy One to see corruption,","proofs":["Psalm 16:10"],"refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]}],"note":null}],"items":[]},{"question":"Was it necessary that he should rise?","answer":"Yes. He loosed the pains of death, because it was not possible that he should be holden by it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He loosed the pains of death, because it was not possible that he should be holden by it,","proofs":["Acts 2:24"],"refs":[{"printed":"Acts 2:24","osis":["Acts.2.24"]}],"note":null}],"items":[]},{"question":"Is it certain that he did rise?","answer":"Yes. He showed himself alive by many infallible proofs,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He showed himself alive by many infallible proofs,","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null}],"items":[]},{"question":"Have we the testimony of Christ’s apostles for this?","answer":"Yes. Whereof we are witnesses,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whereof we are witnesses,","proofs":["Acts 3:15"],"refs":[{"printed":"Acts 3:15","osis":["Acts.3.15"]}],"note":null}],"items":[]},{"question":"And of his enemies?","answer":"Yes. Some of the watch showed unto the chief priests all things that were done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Some of the watch showed unto the chief priests all things that were done,","proofs":["Matthew 28:11"],"refs":[{"printed":"Matthew 28:11","osis":["Matt.28.11"]}],"note":null}],"items":[]},{"question":"And of the angels?","answer":"Yes. He is not here, he is risen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is not here, he is risen,","proofs":["Matthew 28:6"],"refs":[{"printed":"Matthew 28:6","osis":["Matt.28.6"]}],"note":null}],"items":[]},{"question":"And of himself?","answer":"Yes. I am he that liveth and was dead, and behold I am alive for evermore,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am he that liveth and was dead, and behold I am alive for evermore,","proofs":["Revelation 1:18"],"refs":[{"printed":"Revelation 1:18","osis":["Rev.1.18"]}],"note":null}],"items":[]},{"question":"Was he seen after his resurrection?","answer":"Yes. He was seen of Cephas, then of the twelve: after that he was seen of above five hundred brethren at once,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was seen of Cephas, then of the twelve: after that he was seen of above five hundred brethren at once,","proofs":["1 Corinthians 15:5"],"refs":[{"printed":"1 Corinthians 15:5","osis":["1Cor.15.5"]}],"note":null}],"items":[]},{"question":"May it then be depended upon as matter of fact?","answer":"Yes. For in the mouth of two or three witnesses every word shall be established,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in the mouth of two or three witnesses every word shall be established,","proofs":["Matthew 18:16"],"refs":[{"printed":"Matthew 18:16","osis":["Matt.18.16"]}],"note":null}],"items":[]}]},{"question":"Did Christ rise by his own power?","answer":"Yes. Destroy this temple, and in three days I will raise it up again,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Destroy this temple, and in three days I will raise it up again,","proofs":["John 2:19"],"refs":[{"printed":"John 2:19","osis":["John.2.19"]}],"note":null}],"items":[{"question":"And at the precise time?","answer":"Yes. God raised him up on the third day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God raised him up on the third day,","proofs":["Acts 10:40"],"refs":[{"printed":"Acts 10:40","osis":["Acts.10.40"]}],"note":null}],"items":[]},{"question":"And with great majesty?","answer":"Yes. Behold the angel of the Lord descended from heaven and came and rolled back the stone from the door,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold the angel of the Lord descended from heaven and came and rolled back the stone from the door,","proofs":["Matthew 28:2–3"],"refs":[{"printed":"Matthew 28:2–3","osis":["Matt.28.2-Matt.28.3"]}],"note":null}],"items":[]},{"question":"Did he rise with the same body in which he was crucified?","answer":"Yes. Behold my hands and my feet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold my hands and my feet,","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"items":[]},{"question":"Did he rise as a public person?","answer":"Yes. As the first fruits of them that slept,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As the first fruits of them that slept,","proofs":["1 Corinthians 15:20"],"refs":[{"printed":"1 Corinthians 15:20","osis":["1Cor.15.20"]}],"note":null}],"items":[]},{"question":"And did he rise to die no more?","answer":"Yes. Death hath no more dominion over him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Death hath no more dominion over him,","proofs":["Romans 6:9"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null}],"items":[]}]},{"question":"Did Christ stay some time upon earth after his resurrection?","answer":"Yes. He was seen of them forty days,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was seen of them forty days,","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null}],"items":[{"question":"Did he improve this time for the instruction of his disciples?","answer":"Yes. He gave commandments unto the apostles whom he had chosen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gave commandments unto the apostles whom he had chosen,","proofs":["Acts 1:2"],"refs":[{"printed":"Acts 1:2","osis":["Acts.1.2"]}],"note":null}],"items":[]},{"question":"And after that was he received up into heaven?","answer":"Yes. He ascended far up above all heavens,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He ascended far up above all heavens,","proofs":["Ephesians 4:10"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null}],"items":[]},{"question":"Did he ascend for the good of the church?","answer":"Yes. That he might fill all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That he might fill all things,","proofs":["Ephesians 4:10"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null}],"items":[]},{"question":"And for his own glory?","answer":"Yes. Ought not Christ to have suffered these things, and to enter into his glory?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ought not Christ to have suffered these things, and to enter into his glory?","proofs":["Luke 24:26"],"refs":[{"printed":"Luke 24:26","osis":["Luke.24.26"]}],"note":null}],"items":[]}]},{"question":"Did Christ ascend in public view?","answer":"Yes. Whilst they beheld he was taken up,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whilst they beheld he was taken up,","proofs":["Acts 1:19"],"refs":[{"printed":"Acts 1:19","osis":["Acts.1.19"]}],"note":null}],"items":[{"question":"And in a cloud?","answer":"Yes. A cloud received him out of their sight,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A cloud received him out of their sight,","proofs":["Acts 1:9"],"refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]}],"note":null}],"items":[]},{"question":"Did he ascend with great pomp?","answer":"Yes. He was attended with the chariots of God, even thousands of angels,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was attended with the chariots of God, even thousands of angels,","proofs":["Psalm 68:17"],"refs":[{"printed":"Psalm 68:17","osis":["Ps.68.17"]}],"note":null}],"items":[]},{"question":"Did he depart with a blessing in his mouth?","answer":"Yes. It came to pass while he blessed them he was parted from them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It came to pass while he blessed them he was parted from them,","proofs":["Luke 24:51"],"refs":[{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null}],"items":[]},{"question":"And did he meet with a welcome whither he went?","answer":"Yes. He came to the Ancient of Days, and they brought him near before him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He came to the Ancient of Days, and they brought him near before him,","proofs":["Daniel 7:13"],"refs":[{"printed":"Daniel 7:13","osis":["Dan.7.13"]}],"note":null}],"items":[]}]},{"question":"Doth Christ sit at the right hand of God?","answer":"Yes. He is set on the right hand of the throne of the Majesty in the heavens,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is set on the right hand of the throne of the Majesty in the heavens,","proofs":["Hebrews 8:1"],"refs":[{"printed":"Hebrews 8:1","osis":["Heb.8.1"]}],"note":null}],"items":[{"question":"And hath he a right to sit there?","answer":"Yes. For the Lord said unto him, Sit thou at my right hand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Lord said unto him, Sit thou at my right hand,","proofs":["Exodus 1"],"refs":[{"printed":"Exodus 1","osis":["Exod.1"]}],"note":null}],"items":[]},{"question":"Doth Christ’s sitting at God’s right hand denote the completion of his work?","answer":"Yes. When he had once offered one sacrifice for sins, he sat down on the right hand of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When he had once offered one sacrifice for sins, he sat down on the right hand of God,","proofs":["Hebrews 10:12"],"refs":[{"printed":"Hebrews 10:12","osis":["Heb.10.12"]}],"note":null}],"items":[]},{"question":"Does it imply dignity and honour?","answer":"Yes. To which of the angels said he at any time, Sit thou on my right hand?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To which of the angels said he at any time, Sit thou on my right hand?","proofs":["Hebrews 1:13"],"refs":[{"printed":"Hebrews 1:13","osis":["Heb.1.13"]}],"note":null}],"items":[]},{"question":"And authority and power?","answer":"Yes. He sits at the right hand of power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He sits at the right hand of power,","proofs":["Matthew 26:64"],"refs":[{"printed":"Matthew 26:64","osis":["Matt.26.64"]}],"note":null}],"items":[]},{"question":"And safety and security?","answer":"Yes. Thy right hand shall save me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy right hand shall save me,","proofs":["Psalm 138:7"],"refs":[{"printed":"Psalm 138:7","osis":["Ps.138.7"]}],"note":null}],"items":[]},{"question":"And joy and satisfaction?","answer":"Yes. For at God’s right hand are pleasures for evermore,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For at God’s right hand are pleasures for evermore,","proofs":["Psalm 16:11"],"refs":[{"printed":"Psalm 16:11","osis":["Ps.16.11"]}],"note":null}],"items":[]},{"question":"Doth it also imply the continuance of this his state?","answer":"Yes. For he shall reign over the house of Jacob for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he shall reign over the house of Jacob for ever,","proofs":["Luke 1:33"],"refs":[{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null}],"items":[]},{"question":"Should this be a motive to us to have our hearts in heaven?","answer":"Yes. Seek those things which are above, where Christ sitteth at the right hand of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Seek those things which are above, where Christ sitteth at the right hand of God,","proofs":["Colossians 3:1"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null}],"items":[]}]},{"question":"Will Christ come again?","answer":"Yes. The same Jesus, who is now taken up from you into heaven, shall so come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The same Jesus, who is now taken up from you into heaven, shall so come,","proofs":["Acts 1:11"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]}],"note":null}],"items":[{"question":"Will he come quickly?","answer":"Yes. Yet a little while and he who shall come will come and will not tarry,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Yet a little while and he who shall come will come and will not tarry,","proofs":["Hebrews 10:37"],"refs":[{"printed":"Hebrews 10:37","osis":["Heb.10.37"]}],"note":null}],"items":[]},{"question":"Will he come suddenly?","answer":"Yes. For the day of the Lord cometh as a thief in the night,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the day of the Lord cometh as a thief in the night,","proofs":["1 Thessalonians 5:2"],"refs":[{"printed":"1 Thessalonians 5:2","osis":["1Thess.5.2"]}],"note":null}],"items":[]},{"question":"Will he come publicly?","answer":"Yes. Every eye shall see him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Every eye shall see him,","proofs":["Revelation 1:7"],"refs":[{"printed":"Revelation 1:7","osis":["Rev.1.7"]}],"note":null}],"items":[]},{"question":"Will his coming be glorious and magnificent?","answer":"Yes. ’Tis the glorious appearance of the great God and our Saviour Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis the glorious appearance of the great God and our Saviour Jesus Christ,","proofs":["Titus 2:13"],"refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null}],"items":[]},{"question":"Should the saints then long for and desire his coming?","answer":"Yes. Looking for and hasting to the day of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Looking for and hasting to the day of the Lord,","proofs":["2 Peter 3:12"],"refs":[{"printed":"2 Peter 3:12","osis":["2Pet.3.12"]}],"note":null}],"items":[]}]},{"question":"Will Christ come as a judge?","answer":"Yes. He shall judge the quick and the dead at his appearing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall judge the quick and the dead at his appearing,","proofs":["2 Timothy 4:1"],"refs":[{"printed":"2 Timothy 4:1","osis":["2Tim.4.1"]}],"note":null}],"items":[{"question":"Is he an able and understanding judge?","answer":"Yes. He shall not judge after the sight of the eyes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall not judge after the sight of the eyes,","proofs":["Isaiah 11:3"],"refs":[{"printed":"Isaiah 11:3","osis":["Isa.11.3"]}],"note":null}],"items":[]},{"question":"Is he a righteous and impartial judge?","answer":"Yes. He loveth righteousness and hateth wickedness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He loveth righteousness and hateth wickedness,","proofs":["Psalm 14:7"],"refs":[{"printed":"Psalm 14:7","osis":["Ps.14.7"]}],"note":null}],"items":[]},{"question":"Will he be to the wicked a terrible judge?","answer":"Yes. He will come in flaming fire, taking vengeance on them that know not God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He will come in flaming fire, taking vengeance on them that know not God,","proofs":["2 Thessalonians 1:8"],"refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"note":null}],"items":[]},{"question":"Will he be a peremptory and inflexible judge?","answer":"Yes. He will not alter the thing that is gone out of his lips,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He will not alter the thing that is gone out of his lips,","proofs":["Psalm 89:34"],"refs":[{"printed":"Psalm 89:34","osis":["Ps.89.34"]}],"note":null}],"items":[]},{"question":"Is the time of judgment known?","answer":"No. Of that day and hour knoweth no man,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Of that day and hour knoweth no man,","proofs":["Mark 13:32"],"refs":[{"printed":"Mark 13:32","osis":["Mark.13.32"]}],"note":null}],"items":[]},{"question":"But is it fixed and determined?","answer":"Yes. For God hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained,","proofs":["Acts 17:31"],"refs":[{"printed":"Acts 17:31","osis":["Acts.17.31"]}],"note":null}],"items":[]},{"question":"Will that be a joyous day to the saints?","answer":"Yes. For he will then be glorified in his saints, and admired by all them that believe,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he will then be glorified in his saints, and admired by all them that believe,","proofs":["2 Thessalonians 1:10"],"refs":[{"printed":"2 Thessalonians 1:10","osis":["2Thess.1.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":32,"title":null,"part":null,"questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"Is there a redemption wrought out for the people of God?","answer":"Yes. He sent redemption unto his people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He sent redemption unto his people,","proofs":["Psalm 111:9"],"refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"note":null}],"items":[{"question":"Is Christ the author of this redemption?","answer":"Yes. He obtained eternal redemption for us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He obtained eternal redemption for us,","proofs":["Hebrews 9:12"],"refs":[{"printed":"Hebrews 9:12","osis":["Heb.9.12"]}],"note":null}],"items":[]},{"question":"Is his blood the price of it?","answer":"Yes. We are redeemed with the precious blood of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are redeemed with the precious blood of Christ,","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null}],"items":[]},{"question":"Do many expect redemption in another way?","answer":"Yes. Because I am innocent, surely his anger shall turn from me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because I am innocent, surely his anger shall turn from me,","proofs":["Jeremiah 2:35"],"refs":[{"printed":"Jeremiah 2:35","osis":["Jer.2.35"]}],"note":null}],"items":[]},{"question":"But is this the only way?","answer":"Yes. For other foundation can no man lay, than that which is laid, which is Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For other foundation can no man lay, than that which is laid, which is Jesus Christ,","proofs":["1 Corinthians 3:11"],"refs":[{"printed":"1 Corinthians 3:11","osis":["1Cor.3.11"]}],"note":null}],"items":[]}]},{"question":"Do all partake of the redemption purchased by Christ?","answer":"No. Some have neither part nor lot in this matter,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Some have neither part nor lot in this matter,","proofs":["Acts 8:21"],"refs":[{"printed":"Acts 8:21","osis":["Acts.8.21"]}],"note":null}],"items":[{"question":"Do all partake of it who pretend to it?","answer":"No. Thou hast a name that thou livest and art dead,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Thou hast a name that thou livest and art dead,","proofs":["Revelation 3:1"],"refs":[{"printed":"Revelation 3:1","osis":["Rev.3.1"]}],"note":null}],"items":[]},{"question":"Do all believers partake of it?","answer":"Yes. We are made partakers of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are made partakers of Christ,","proofs":["Hebrews 3:14"],"refs":[{"printed":"Hebrews 3:14","osis":["Heb.3.14"]}],"note":null}],"items":[]},{"question":"Do such receive the Redeemer?","answer":"Yes. To as many as received him, gave he power to become the sons of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To as many as received him, gave he power to become the sons of God,","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null}],"items":[]},{"question":"Do they receive him in all his offices?","answer":"Yes. Ye have received Christ Jesus the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have received Christ Jesus the Lord,","proofs":["Colossians 2:6"],"refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"note":null}],"items":[]},{"question":"And do any receive this of themselves?","answer":"No. For a man can receive nothing, except it be given him from above,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For a man can receive nothing, except it be given him from above,","proofs":["John 3:27"],"refs":[{"printed":"John 3:27","osis":["John.3.27"]}],"note":null}],"items":[]}]},{"question":"Is it necessary that redemption be applied to us?","answer":"Yes. Who of God is made unto us redemption,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who of God is made unto us redemption,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[{"question":"Is this a great and effectual work?","answer":"Yes. For there is an exceeding greatness of power manifested to us-ward who believe,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For there is an exceeding greatness of power manifested to us-ward who believe,","proofs":["Ephesians 1:19"],"refs":[{"printed":"Ephesians 1:19","osis":["Eph.1.19"]}],"note":null}],"items":[]},{"question":"Is it a work within us?","answer":"Yes. ’Tis Christ in us, the hope of glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis Christ in us, the hope of glory,","proofs":["Colossians 1:27"],"refs":[{"printed":"Colossians 1:27","osis":["Col.1.27"]}],"note":null}],"items":[]},{"question":"Is it the work of the Spirit?","answer":"Yes. ’Tis the Spirit that quickens,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis the Spirit that quickens,","proofs":["John 6:63"],"refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"note":null}],"items":[]},{"question":"Is it wrought only upon the elect?","answer":"Yes. The election hath obtained it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The election hath obtained it,","proofs":["Romans 11:7"],"refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null}],"items":[]},{"question":"And shall all those be partakers of this redemption to whom it is effectually applied?","answer":"Yes. He that believeth on the Son hath everlasting life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that believeth on the Son hath everlasting life,","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"items":[]}]}],"text":null},{"number":33,"title":null,"part":null,"questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"Is the application of redemption limited by the purpose of God?","answer":"Yes. It shall be given to them for whom it is prepared of my Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It shall be given to them for whom it is prepared of my Father,","proofs":["Matthew 20:23"],"refs":[{"printed":"Matthew 20:23","osis":["Matt.20.23"]}],"note":null}],"items":[{"question":"And by the purchase of Christ?","answer":"Yes. Ye believe not because ye are not of my sheep,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye believe not because ye are not of my sheep,","proofs":["John 10:26"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"note":null}],"items":[]},{"question":"And by the operations of the Spirit?","answer":"Yes. For we are saved by the washing of regeneration, and the renewing of the Holy Ghost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we are saved by the washing of regeneration, and the renewing of the Holy Ghost,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[]}]},{"question":"Is faith necessary in order to our participation of the blessings of redemption?","answer":"Yes. He that believeth not is condemned already,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that believeth not is condemned already,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"items":[{"question":"Is it the great thing necessary?","answer":"Yes. Only believe, all things are possible to him that believeth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Only believe, all things are possible to him that believeth,","proofs":["Mark 5:36"],"refs":[{"printed":"Mark 5:36","osis":["Mark.5.36"]}],"note":null}],"items":[]},{"question":"Is it therefore bestowed upon all God’s redeemed ones?","answer":"Yes. They have all obtained like precious faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They have all obtained like precious faith,","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null}],"items":[]},{"question":"Is the same measure of faith bestowed upon every one?","answer":"No. For unto every one of us is given grace according to the measure of the gift of Christ,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For unto every one of us is given grace according to the measure of the gift of Christ,","proofs":["Ephesians 4:7"],"refs":[{"printed":"Ephesians 4:7","osis":["Eph.4.7"]}],"note":null}],"items":[]},{"question":"But does weak faith interest in gospel privileges as well as strong?","answer":"Yes. For the righteousness of God is unto all, and upon all them that believe, and there is no difference,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the righteousness of God is unto all, and upon all them that believe, and there is no difference,","proofs":["Romans 3:22"],"refs":[{"printed":"Romans 3:22","osis":["Rom.3.22"]}],"note":null}],"items":[]}]},{"question":"Are all true believers united to Christ?","answer":"Yes. I in them, and thou in me, that they may be made perfect in one,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I in them, and thou in me, that they may be made perfect in one,","proofs":["John 17:23"],"refs":[{"printed":"John 17:23","osis":["John.17.23"]}],"note":null}],"items":[{"question":"Are the souls of believers united to Christ?","answer":"Yes. He that is joined to the Lord is one spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that is joined to the Lord is one spirit,","proofs":["1 Corinthians 6:17"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null}],"items":[]},{"question":"And their bodies?","answer":"Yes. Know ye not that your bodies are the members of Christ?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Know ye not that your bodies are the members of Christ?","proofs":["1 Corinthians 6:15"],"refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null}],"items":[]},{"question":"Is this a vital union?","answer":"Yes. Because I live, ye shall live also,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because I live, ye shall live also,","proofs":["John 14:19"],"refs":[{"printed":"John 14:19","osis":["John.14.19"]}],"note":null}],"items":[]},{"question":"Is it a lasting and indissolvable union?","answer":"Yes. I will betroth thee to me for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will betroth thee to me for ever,","proofs":["Hosea 2:19"],"refs":[{"printed":"Hosea 2:19","osis":["Hos.2.19"]}],"note":null}],"items":[]},{"question":"But is it an inexplicable and mysterious one?","answer":"Yes. This is a great mystery,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is a great mystery,","proofs":["Ephesians 5:32"],"refs":[{"printed":"Ephesians 5:32","osis":["Eph.5.32"]}],"note":null}],"items":[]}]},{"question":"Are we vitally united to Christ by the Spirit?","answer":"Yes. We are an habitation of God through the Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are an habitation of God through the Spirit,","proofs":["Ephesians 2:22"],"refs":[{"printed":"Ephesians 2:22","osis":["Eph.2.22"]}],"note":null}],"items":[{"question":"And that in our effectual calling?","answer":"Yes. We are called into the fellowship of his Son Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are called into the fellowship of his Son Jesus Christ,","proofs":["1 Corinthians 1:9"],"refs":[{"printed":"1 Corinthians 1:9","osis":["1Cor.1.9"]}],"note":null}],"items":[]},{"question":"But is there an union prior to our effectual calling?","answer":"Yes. For we read of the grace given us in Christ before the world began,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we read of the grace given us in Christ before the world began,","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null}],"items":[]}]},{"question":"Are all the saints effectually called?","answer":"Yes. They are preserved and called,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are preserved and called,","proofs":["Jude 1"],"refs":[{"printed":"Jude 1","osis":["Jude.1.1"]}],"note":null}],"items":[{"question":"Is God the author of this call?","answer":"Yes. He hath called us out of darkness into his marvellous light,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath called us out of darkness into his marvellous light,","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null}],"items":[]},{"question":"Is grace the motive of it?","answer":"Yes. It pleased God who called me by his grace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It pleased God who called me by his grace,","proofs":["Galatians 1:15"],"refs":[{"printed":"Galatians 1:15","osis":["Gal.1.15"]}],"note":null}],"items":[]},{"question":"Is the gospel the means of it?","answer":"Yes. Whereunto he called you by our gospel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whereunto he called you by our gospel,","proofs":["2 Thessalonians 2:14"],"refs":[{"printed":"2 Thessalonians 2:14","osis":["2Thess.2.14"]}],"note":null}],"items":[]},{"question":"Is glory the end of it?","answer":"Yes. Who hath called you to his kingdom and glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who hath called you to his kingdom and glory,","proofs":["1 Thessalonians 2:12"],"refs":[{"printed":"1 Thessalonians 2:12","osis":["1Thess.2.12"]}],"note":null}],"items":[]},{"question":"Should we then examine our title to this privilege?","answer":"Yes. Make your calling and election sure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Make your calling and election sure,","proofs":["2 Peter 1:10"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]}],"note":null}],"items":[]},{"question":"And endeavour to improve it?","answer":"Yes. Walk worthy of the vocation wherewith ye are called,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Walk worthy of the vocation wherewith ye are called,","proofs":["Ephesians 4:1"],"refs":[{"printed":"Ephesians 4:1","osis":["Eph.4.1"]}],"note":null}],"items":[]}]}],"text":null},{"number":34,"title":null,"part":null,"questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"Is there an outward call given to all men?","answer":"Yes. Unto you, O men, I call,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto you, O men, I call,","proofs":["Proverbs 8:4"],"refs":[{"printed":"Proverbs 8:4","osis":["Prov.8.4"]}],"note":null}],"items":[{"question":"Does God call by his works of creation?","answer":"Yes. For there is no speech nor language where their voice is not heard,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For there is no speech nor language where their voice is not heard,","proofs":["Psalm 19:3"],"refs":[{"printed":"Psalm 19:3","osis":["Ps.19.3"]}],"note":null}],"items":[]},{"question":"And by his works of providence?","answer":"Yes. The Lord’s voice crieth into the city,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord’s voice crieth into the city,","proofs":["Micah 6:9"],"refs":[{"printed":"Micah 6:9","osis":["Mic.6.9"]}],"note":null}],"items":[]},{"question":"And by his word?","answer":"Yes. He sent forth his servants to call them that were bidden,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He sent forth his servants to call them that were bidden,","proofs":["Matthew 22:3"],"refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"note":null}],"items":[]},{"question":"And by the common motions of his Spirit?","answer":"Yes. My Spirit shall not always strive with man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My Spirit shall not always strive with man,","proofs":["Genesis 6:3"],"refs":[{"printed":"Genesis 6:3","osis":["Gen.6.3"]}],"note":null}],"items":[]},{"question":"But is this call always effectual?","answer":"No. They would not come,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They would not come,","proofs":["Matthew 22:3"],"refs":[{"printed":"Matthew 22:3","osis":["Matt.22.3"]}],"note":null}],"items":[]}]},{"question":"Are the special calls of the Spirit the fruits of electing love?","answer":"Yes. Whom he predestinated, them he also called,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom he predestinated, them he also called,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[{"question":"Are they attended with the mighty power of God?","answer":"Yes. Our gospel came not unto you in word only, but also in power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Our gospel came not unto you in word only, but also in power,","proofs":["1 Thessalonians 1:5"],"refs":[{"printed":"1 Thessalonians 1:5","osis":["1Thess.1.5"]}],"note":null}],"items":[]},{"question":"And yet suitable to the nature of man?","answer":"Yes. I drew them with the cords of a man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I drew them with the cords of a man,","proofs":["Hosea 11:4"],"refs":[{"printed":"Hosea 11:4","osis":["Hos.11.4"]}],"note":null}],"items":[]},{"question":"And are they always effectual?","answer":"Yes. They shall come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall come,","proofs":["John 6:27"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"note":null}],"items":[]}]},{"question":"Are all that are effectually called convinced of sin?","answer":"Yes. When the commandment came, sin revived,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the commandment came, sin revived,","proofs":["Romans 7:9"],"refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"note":null}],"items":[{"question":"Are they convinced of sin in the heart?","answer":"Yes. They shall know every man the plague of his own heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall know every man the plague of his own heart,","proofs":["1 Kings 8:38"],"refs":[{"printed":"1 Kings 8:38","osis":["1Kgs.8.38"]}],"note":null}],"items":[]},{"question":"And of sin in the life?","answer":"Yes. Thou makest me to possess the iniquities of my youth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou makest me to possess the iniquities of my youth,","proofs":["Job 13:26"],"refs":[{"printed":"Job 13:26","osis":["Job.13.26"]}],"note":null}],"items":[]},{"question":"Are they especially convinced of gross and leading sins?","answer":"Yes. Who was before a persecutor,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who was before a persecutor,","proofs":["1 Timothy 1:13"],"refs":[{"printed":"1 Timothy 1:13","osis":["1Tim.1.13"]}],"note":null}],"items":[]},{"question":"Do they see sin in the glass of the law?","answer":"Yes. For by the law is the knowledge of sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For by the law is the knowledge of sin,","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]},{"question":"And in the glass of the divine perfections?","answer":"Yes. Now mine eye seeth thee, I abhor myself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now mine eye seeth thee, I abhor myself,","proofs":["Job 42:5"],"refs":[{"printed":"Job 42:5","osis":["Job.42.5"]}],"note":null}],"items":[]},{"question":"And in the glass of Christ’s sufferings?","answer":"Yes. They shall look upon me whom they have pierced, and mourn,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall look upon me whom they have pierced, and mourn,","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"items":[]},{"question":"Do they see sin to be exceeding sinful?","answer":"Yes. Know therefore and see that it is an evil thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Know therefore and see that it is an evil thing,","proofs":["Jeremiah 2:19"],"refs":[{"printed":"Jeremiah 2:19","osis":["Jer.2.19"]}],"note":null}],"items":[]},{"question":"And exceeding hateful?","answer":"Yes. I hate every false way,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I hate every false way,","proofs":["Psalm 119:104"],"refs":[{"printed":"Psalm 119:104","osis":["Ps.119.104"]}],"note":null}],"items":[]},{"question":"And exceeding hurtful?","answer":"Yes. I find more bitter than death the woman whose heart is snares and nets,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I find more bitter than death the woman whose heart is snares and nets,","proofs":["Ecclesiastes 7:26"],"refs":[{"printed":"Ecclesiastes 7:26","osis":["Eccl.7.26"]}],"note":null}],"items":[]},{"question":"And is such a conviction the fruit of the Spirit?","answer":"Yes. For when he is come he will reprove the world of sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For when he is come he will reprove the world of sin,","proofs":["John 16:8"],"refs":[{"printed":"John 16:8","osis":["John.16.8"]}],"note":null}],"items":[]}]},{"question":"Are all such convinced of their misery?","answer":"Yes. Woe is me, for I am undone,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Woe is me, for I am undone,","proofs":["Isaiah 6:5"],"refs":[{"printed":"Isaiah 6:5","osis":["Isa.6.5"]}],"note":null}],"items":[{"question":"And of the equity of God’s judgments?","answer":"Yes. O Lord, righteousness belongeth unto thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord, righteousness belongeth unto thee,","proofs":["Daniel 9:7"],"refs":[{"printed":"Daniel 9:7","osis":["Dan.9.7"]}],"note":null}],"items":[]},{"question":"And of their helplessness in themselves?","answer":"Yes. We cannot stand before thee because of this,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We cannot stand before thee because of this,","proofs":["Ezra 9:15"],"refs":[{"printed":"Ezra 9:15","osis":["Ezra.9.15"]}],"note":null}],"items":[]},{"question":"Will such a conviction produce horror?","answer":"Yes. The jailer came trembling,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The jailer came trembling,","proofs":["Acts 16:29"],"refs":[{"printed":"Acts 16:29","osis":["Acts.16.29"]}],"note":null}],"items":[]},{"question":"And shame?","answer":"Yes. We lie down in our shame,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We lie down in our shame,","proofs":["Jeremiah 3:25"],"refs":[{"printed":"Jeremiah 3:25","osis":["Jer.3.25"]}],"note":null}],"items":[]},{"question":"And humble silence?","answer":"Yes. He putteth his mouth in the dust,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He putteth his mouth in the dust,","proofs":["Lamentations 3:29"],"refs":[{"printed":"Lamentations 3:29","osis":["Lam.3.29"]}],"note":null}],"items":[]},{"question":"And earnest inquiry?","answer":"Yes. Lord, what wilt thou have me to do?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, what wilt thou have me to do?","proofs":["Acts 9:6"],"refs":[{"printed":"Acts 9:6","osis":["Acts.9.6"]}],"note":null}],"items":[]}]},{"question":"Is such a conviction necessary?","answer":"Yes. For the whole need not a physician,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the whole need not a physician,","proofs":["Matthew 9:12"],"refs":[{"printed":"Matthew 9:12","osis":["Matt.9.12"]}],"note":null}],"items":[{"question":"But is it all that is necessary?","answer":"No. For he has torn, and he will heal us,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he has torn, and he will heal us,","proofs":["Hosea 6:1"],"refs":[{"printed":"Hosea 6:1","osis":["Hos.6.1"]}],"note":null}],"items":[]},{"question":"Does the same Spirit then that has begun the work carry it on?","answer":"Yes. For he will perfect that which concerneth us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he will perfect that which concerneth us,","proofs":["Psalm 138:8"],"refs":[{"printed":"Psalm 138:8","osis":["Ps.138.8"]}],"note":null}],"items":[]},{"question":"Doth he enlighten our minds?","answer":"Yes. He shines into our hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shines into our hearts,","proofs":["2 Corinthians 4:6"],"refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"note":null}],"items":[]},{"question":"Doth he particularly enlighten them into the knowledge of Christ?","answer":"Yes. He gives the light of the knowledge of the glory of God in the face of Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gives the light of the knowledge of the glory of God in the face of Jesus Christ,","proofs":["2 Corinthians 4:6"],"refs":[{"printed":"2 Corinthians 4:6","osis":["2Cor.4.6"]}],"note":null}],"items":[]},{"question":"And of the things of Christ?","answer":"Yes. He shall take of mine and show it unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall take of mine and show it unto you,","proofs":["John 16:15"],"refs":[{"printed":"John 16:15","osis":["John.16.15"]}],"note":null}],"items":[]}]},{"question":"Is that knowledge which the Spirit affords inward and experimental?","answer":"Yes. Wisdom entereth into the heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wisdom entereth into the heart,","proofs":["Proverbs 2:10"],"refs":[{"printed":"Proverbs 2:10","osis":["Prov.2.10"]}],"note":null}],"items":[{"question":"Is it attended with the greatest certainty?","answer":"Yes. We believe and are sure that thou art Christ the Son of the living God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We believe and are sure that thou art Christ the Son of the living God,","proofs":["John 6:69"],"refs":[{"printed":"John 6:69","osis":["John.6.69"]}],"note":null}],"items":[]},{"question":"Is it an operative and effectual knowledge?","answer":"Yes. It bringeth forth fruit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It bringeth forth fruit,","proofs":["Colossians 1:6"],"refs":[{"printed":"Colossians 1:6","osis":["Col.1.6"]}],"note":null}],"items":[]},{"question":"Is it an abiding knowledge?","answer":"Yes. The anointing which you have received of him abideth in you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The anointing which you have received of him abideth in you,","proofs":["1 John 2:27"],"refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]}],"note":null}],"items":[]},{"question":"Should it therefore be earnestly coveted and sought after?","answer":"Yes. I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord,","proofs":["Philippians 3:8"],"refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"note":null}],"items":[]}]},{"question":"Is this illumination of the understanding attended with a determination of the will?","answer":"Yes. He shall make ready a people prepared for the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall make ready a people prepared for the Lord,","proofs":["Luke 1:17"],"refs":[{"printed":"Luke 1:17","osis":["Luke.1.17"]}],"note":null}],"items":[{"question":"Is the perverse will rendered pliable?","answer":"Yes. I will take the stony heart out of their flesh, and will give them an heart of flesh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will take the stony heart out of their flesh, and will give them an heart of flesh,","proofs":["Ezekiel 11:19"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]}],"note":null}],"items":[]},{"question":"And the rebellious will obedient?","answer":"Yes. Every thought is brought into captivity to the obedience of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Every thought is brought into captivity to the obedience of Christ,","proofs":["2 Corinthians 10:5"],"refs":[{"printed":"2 Corinthians 10:5","osis":["2Cor.10.5"]}],"note":null}],"items":[]},{"question":"And is this also the work of God?","answer":"Yes. it is he that worketh in us to will,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"it is he that worketh in us to will,","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"items":[]}]},{"question":"Doth the soul thus awakened and enlightened venture itself upon Christ?","answer":"Yes. Every man that hath heard and learned of the Father, cometh unto me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Every man that hath heard and learned of the Father, cometh unto me,","proofs":["John 6:45"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]}],"note":null}],"items":[{"question":"And that immediately?","answer":"Yes. Christ said follow me; and he rose and followed him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Christ said follow me; and he rose and followed him,","proofs":["Matthew 9:9"],"refs":[{"printed":"Matthew 9:9","osis":["Matt.9.9"]}],"note":null}],"items":[]},{"question":"And resolutely?","answer":"Yes. Though he slay me, yet will I trust in him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Though he slay me, yet will I trust in him,","proofs":["Job 13:15"],"refs":[{"printed":"Job 13:15","osis":["Job.13.15"]}],"note":null}],"items":[]},{"question":"Is Christ proposed in the word as an able Saviour?","answer":"Yes. He is able to save to the uttermost, all that come unto God through him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is able to save to the uttermost, all that come unto God through him,","proofs":["Hebrews 7:25"],"refs":[{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null}],"items":[]},{"question":"And as a willing Saviour?","answer":"Yes. This man receiveth sinners,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This man receiveth sinners,","proofs":["Luke 15:2"],"refs":[{"printed":"Luke 15:2","osis":["Luke.15.2"]}],"note":null}],"items":[]},{"question":"And do the actions of faith in the soul answer to the discoveries made of Christ in the word?","answer":"Yes. So we preach, and so ye believed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So we preach, and so ye believed,","proofs":["1 Corinthians 15:11"],"refs":[{"printed":"1 Corinthians 15:11","osis":["1Cor.15.11"]}],"note":null}],"items":[]}]},{"question":"Is the whole work of grace in conversion represented by a call?","answer":"Yes. Called to be saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Called to be saints,","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null}],"items":[{"question":"Is this a secret call?","answer":"Yes. The kingdom of God cometh not with observation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The kingdom of God cometh not with observation,","proofs":["Luke 17:20"],"refs":[{"printed":"Luke 17:20","osis":["Luke.17.20"]}],"note":null}],"items":[]},{"question":"And a mysterious one?","answer":"Yes. For we know not what is the way of the Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we know not what is the way of the Spirit,","proofs":["Ecclesiastes 11:5"],"refs":[{"printed":"Ecclesiastes 11:5","osis":["Eccl.11.5"]}],"note":null}],"items":[]},{"question":"And a personal one?","answer":"Yes. I have called thee by thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have called thee by thy name,","proofs":["Isaiah 43:1"],"refs":[{"printed":"Isaiah 43:1","osis":["Isa.43.1"]}],"note":null}],"items":[]},{"question":"And a free and gracious one?","answer":"Yes. Of his own will begat he us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of his own will begat he us,","proofs":["James 1:18"],"refs":[{"printed":"James 1:18","osis":["Jas.1.18"]}],"note":null}],"items":[]},{"question":"Should God therefore have the glory of it?","answer":"Yes. Not unto us, not unto us, but unto thy name, give glory, for thy mercy, and for thy truth’s sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not unto us, not unto us, but unto thy name, give glory, for thy mercy, and for thy truth’s sake,","proofs":["Psalm 115:1"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]}],"note":null}],"items":[]}]}],"text":null},{"number":35,"title":null,"part":null,"questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"Is effectual calling of great advantage?","answer":"Yes. Godliness is profitable unto all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Godliness is profitable unto all things,","proofs":["1 Timothy 4:8"],"refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null}],"items":[{"question":"Is it of immediate advantage?","answer":"Yes. If ye be willing and obedient ye shall eat the good of the land,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If ye be willing and obedient ye shall eat the good of the land,","proofs":["Isaiah 1:19"],"refs":[{"printed":"Isaiah 1:19","osis":["Isa.1.19"]}],"note":null}],"items":[]},{"question":"And of eternal advantage?","answer":"Yes. For it hath the promise not only of the life that now is, but of that which is to come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it hath the promise not only of the life that now is, but of that which is to come,","proofs":["1 Timothy 4:8"],"refs":[{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null}],"items":[]},{"question":"Doth it bring into a state of grace?","answer":"Yes. Such are not under the law, but under grace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Such are not under the law, but under grace,","proofs":["Romans 6:15"],"refs":[{"printed":"Romans 6:15","osis":["Rom.6.15"]}],"note":null}],"items":[]},{"question":"And into a state of comfort?","answer":"Yes. We who have believed do enter into rest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We who have believed do enter into rest,","proofs":["Hebrews 4:3"],"refs":[{"printed":"Hebrews 4:3","osis":["Heb.4.3"]}],"note":null}],"items":[]},{"question":"And into a state of holiness?","answer":"Yes. God hath not called us to uncleanness, but to holiness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God hath not called us to uncleanness, but to holiness,","proofs":["1 Thessalonians 4:7"],"refs":[{"printed":"1 Thessalonians 4:7","osis":["1Thess.4.7"]}],"note":null}],"items":[]},{"question":"And is it an earnest of everlasting glory?","answer":"Yes. For God will give grace and glory, and no good thing will he withhold from those who walk uprightly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God will give grace and glory, and no good thing will he withhold from those who walk uprightly,","proofs":["Psalm 84:11"],"refs":[{"printed":"Psalm 84:11","osis":["Ps.84.11"]}],"note":null}],"items":[]}]},{"question":"Are those who are effectually called justified?","answer":"Yes. Whom he called, them he also justified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom he called, them he also justified,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[{"question":"Is this a great privilege?","answer":"Yes. Blessed is the man to whom the Lord imputeth not iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Blessed is the man to whom the Lord imputeth not iniquity,","proofs":["Psalm 32:2"],"refs":[{"printed":"Psalm 32:2","osis":["Ps.32.2"]}],"note":null}],"items":[]},{"question":"Is it the certain and enduring privilege of all the saints?","answer":"Yes. There is no condemnation to them that are in Christ Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is no condemnation to them that are in Christ Jesus,","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null}],"items":[]},{"question":"And are all others excluded?","answer":"Yes. They are in the gall of bitterness and in the bond of iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are in the gall of bitterness and in the bond of iniquity,","proofs":["Acts 8:23"],"refs":[{"printed":"Acts 8:23","osis":["Acts.8.23"]}],"note":null}],"items":[]}]},{"question":"Are all those that are effectually called adopted?","answer":"Yes. Ya are all the children of God by faith in Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ya are all the children of God by faith in Jesus Christ,","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null}],"items":[{"question":"Is this a great instance of love in God?","answer":"Yes. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God,","proofs":["1 John 3:1"],"refs":[{"printed":"1 John 3:1","osis":["1John.3.1"]}],"note":null}],"items":[]},{"question":"And a great blessing to men?","answer":"Yes. For if children, then heirs,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if children, then heirs,","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null}],"items":[]},{"question":"Are such also sanctified?","answer":"Yes. They are sanctified in Christ Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are sanctified in Christ Jesus,","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null}],"items":[]},{"question":"And without this would their happiness be incomplete?","answer":"Yes. For without holiness none shall see the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For without holiness none shall see the Lord,","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null}],"items":[]}]},{"question":"Have those who are effectually called a title to all other covenant blessings?","answer":"Yes. All things are yours,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All things are yours,","proofs":["1 Corinthians 3:22"],"refs":[{"printed":"1 Corinthians 3:22","osis":["1Cor.3.22"]}],"note":null}],"items":[{"question":"And may they take the comfort of them?","answer":"Yes. As having nothing and yet possessing all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As having nothing and yet possessing all things,","proofs":["2 Corinthians 6:10"],"refs":[{"printed":"2 Corinthians 6:10","osis":["2Cor.6.10"]}],"note":null}],"items":[]},{"question":"And is this their case without exception?","answer":"Yes. For the same Lord over all is rich unto all that call upon him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the same Lord over all is rich unto all that call upon him,","proofs":["Romans 10:12"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"note":null}],"items":[]}]}],"text":null},{"number":36,"title":null,"part":null,"questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"Is justification an act of God?","answer":"Yes. It is God that justifieth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is God that justifieth,","proofs":["Romans 8:33"],"refs":[{"printed":"Romans 8:33","osis":["Rom.8.33"]}],"note":null}],"items":[{"question":"And of his free grace?","answer":"Yes. Being justified by his grace, we are made heirs,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Being justified by his grace, we are made heirs,","proofs":["Titus 3:7"],"refs":[{"printed":"Titus 3:7","osis":["Titus.3.7"]}],"note":null}],"items":[]},{"question":"Doth this grace set aside all merit in the creature?","answer":"Yes. For if by grace, then it is no more of works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if by grace, then it is no more of works,","proofs":["Romans 11:6"],"refs":[{"printed":"Romans 11:6","osis":["Rom.11.6"]}],"note":null}],"items":[]},{"question":"But does it set aside all merit in Christ?","answer":"No. For we are justified freely by his grace, through the redemption that is in Jesus Christ,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we are justified freely by his grace, through the redemption that is in Jesus Christ,","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]}]},{"question":"Does justification include in it the forgiveness of sins?","answer":"Yes. We have redemption through his blood, the forgiveness of sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have redemption through his blood, the forgiveness of sins,","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"items":[{"question":"Is remission of sins an act of power?","answer":"Yes. The Son of Man hath power on earth to forgive sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Son of Man hath power on earth to forgive sin,","proofs":["Matthew 9:6"],"refs":[{"printed":"Matthew 9:6","osis":["Matt.9.6"]}],"note":null}],"items":[]},{"question":"And of grace?","answer":"Yes. I will be merciful to their unrighteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will be merciful to their unrighteousness,","proofs":["Hebrews 8:12"],"refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"note":null}],"items":[]},{"question":"And of justice?","answer":"Yes. If we confess our sins, he is faithful and just to forgive us our sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If we confess our sins, he is faithful and just to forgive us our sins,","proofs":["1 John 1:9"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null}],"items":[]},{"question":"Does God forgive sin as a Father?","answer":"Yes. I will spare them as a man spareth his son that serveth him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will spare them as a man spareth his son that serveth him,","proofs":["Malachi 3:17"],"refs":[{"printed":"Malachi 3:17","osis":["Mal.3.17"]}],"note":null}],"items":[]},{"question":"And as a sovereign?","answer":"Yes. Who is a God like unto thee, that pardoneth iniquity?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who is a God like unto thee, that pardoneth iniquity?","proofs":["Micah 7:18"],"refs":[{"printed":"Micah 7:18","osis":["Mic.7.18"]}],"note":null}],"items":[]},{"question":"Doth he pardon many sins?","answer":"Yes. Her sins which are many are all forgiven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Her sins which are many are all forgiven,","proofs":["Luke 7:47"],"refs":[{"printed":"Luke 7:47","osis":["Luke.7.47"]}],"note":null}],"items":[]},{"question":"And great sins?","answer":"Yes. Though your sins have been as scarlet they shall be as white as snow,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Though your sins have been as scarlet they shall be as white as snow,","proofs":["Isaiah 1:18"],"refs":[{"printed":"Isaiah 1:18","osis":["Isa.1.18"]}],"note":null}],"items":[]},{"question":"But doth every sin need a pardon?","answer":"Yes. For if he will contend with us, we cannot answer him one of a thousand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if he will contend with us, we cannot answer him one of a thousand,","proofs":["Job 9:3"],"refs":[{"printed":"Job 9:3","osis":["Job.9.3"]}],"note":null}],"items":[]}]},{"question":"Doth justification include in it the acceptance of our persons?","answer":"Yes. He hath made us accepted in the Beloved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath made us accepted in the Beloved,","proofs":["Ephesians 1:6"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]}],"note":null}],"items":[{"question":"And of our services?","answer":"Yes. God had respect to Abel and to his offering,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God had respect to Abel and to his offering,","proofs":["Genesis 4:4"],"refs":[{"printed":"Genesis 4:4","osis":["Gen.4.4"]}],"note":null}],"items":[]},{"question":"Doth God look upon justified ones with complacency?","answer":"Yes. His countenance doth behold the upright,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His countenance doth behold the upright,","proofs":["Psalm 11:7"],"refs":[{"printed":"Psalm 11:7","osis":["Ps.11.7"]}],"note":null}],"items":[]},{"question":"And speak of them with approbation?","answer":"Yes. Thou art all fair, my love, there is no spot in thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou art all fair, my love, there is no spot in thee,","proofs":["Song of Solomon 4:7"],"refs":[{"printed":"Song of Solomon 4:7","osis":["Song.4.7"]}],"note":null}],"items":[]},{"question":"And treat them with intimacy and endearment?","answer":"Yes. The secret of the Lord is with them that fear him, and he will show them his covenant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The secret of the Lord is with them that fear him, and he will show them his covenant,","proofs":["Psalm 25:14"],"refs":[{"printed":"Psalm 25:14","osis":["Ps.25.14"]}],"note":null}],"items":[]}]},{"question":"Were the ceremonial sacrifices insufficient for man’s justification?","answer":"Yes. For they could not take away sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they could not take away sin,","proofs":["Hebrews 10:14"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null}],"items":[{"question":"And are moral duties as insufficient now?","answer":"Yes. For by the works of the law shall no flesh be justified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For by the works of the law shall no flesh be justified,","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"items":[]},{"question":"Are duties after faith as insufficient as those before?","answer":"Yes. For all our righteousnesses are as filthy rags,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For all our righteousnesses are as filthy rags,","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"items":[]},{"question":"Is therefore an attempt to be justified in this way a glaring instance of folly and ignorance?","answer":"Yes. For they being ignorant of God’s righteousness go about to establish a righteousness of their own,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they being ignorant of God’s righteousness go about to establish a righteousness of their own,","proofs":["Romans 10:3"],"refs":[{"printed":"Romans 10:3","osis":["Rom.10.3"]}],"note":null}],"items":[]},{"question":"And will it issue in utter ruin and destruction?","answer":"Yes. This shall ye have of mine hand, ye shall lie down in sorrow,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This shall ye have of mine hand, ye shall lie down in sorrow,","proofs":["Isaiah 50:11"],"refs":[{"printed":"Isaiah 50:11","osis":["Isa.50.11"]}],"note":null}],"items":[]}]},{"question":"Are we justified only for the righteousness of Christ?","answer":"Yes. Not having my own righteousness which is of the law, but that which is through the faith of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not having my own righteousness which is of the law, but that which is through the faith of Christ,","proofs":["Philippians 3:9"],"refs":[{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null}],"items":[{"question":"Did Christ perform what the law required?","answer":"Yes. There was no guile found in his mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There was no guile found in his mouth,","proofs":["1 Peter 2:22"],"refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"note":null}],"items":[]},{"question":"And is this a part of our justifying righteousness?","answer":"Yes. By the obedience of one many are made righteous,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By the obedience of one many are made righteous,","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"Did he suffer what the law threatened?","answer":"Yes. For he was bruised for our iniquities,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was bruised for our iniquities,","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null}],"items":[]},{"question":"And is this the other part of it?","answer":"Yes. Thou wast slain and hast redeemed us to God by thy blood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou wast slain and hast redeemed us to God by thy blood,","proofs":["Revelation 5:9"],"refs":[{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"note":null}],"items":[]},{"question":"Is this righteousness satisfactory to God?","answer":"Yes. The Lord is well pleased for his righteousness’ sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord is well pleased for his righteousness’ sake,","proofs":["Isaiah 42:21"],"refs":[{"printed":"Isaiah 42:21","osis":["Isa.42.21"]}],"note":null}],"items":[]},{"question":"And sufficient for man?","answer":"Yes. For grace reigns through righteousness unto eternal life by Jesus Christ our Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For grace reigns through righteousness unto eternal life by Jesus Christ our Lord,","proofs":["Romans 5:21"],"refs":[{"printed":"Romans 5:21","osis":["Rom.5.21"]}],"note":null}],"items":[]},{"question":"And shall it never be abrogated?","answer":"No. My righteousness shall not be abolished,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"My righteousness shall not be abolished,","proofs":["Isaiah 51:6"],"refs":[{"printed":"Isaiah 51:6","osis":["Isa.51.6"]}],"note":null}],"items":[]}]},{"question":"Doth this righteousness become ours by imputation?","answer":"Yes. David describeth the blessedness of the man to whom God imputeth righteousness without works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"David describeth the blessedness of the man to whom God imputeth righteousness without works,","proofs":["Romans 4:6"],"refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]}],"note":null}],"items":[{"question":"And does this imputation depend upon any act in the creature?","answer":"No. For it is the gift of righteousness,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it is the gift of righteousness,","proofs":["Romans 5:17"],"refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"items":[]},{"question":"Must the righteousness of Christ be received as well as imputed?","answer":"Yes. We have received the atonement,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have received the atonement,","proofs":["Romans 5:11"],"refs":[{"printed":"Romans 5:11","osis":["Rom.5.11"]}],"note":null}],"items":[]},{"question":"And is faith the instrument of receiving it?","answer":"Yes. God hath set forth Christ to be a propitiation through faith in his blood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God hath set forth Christ to be a propitiation through faith in his blood,","proofs":["Romans 3:25"],"refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null}],"items":[]},{"question":"Is justification the less of grace because it is through faith?","answer":"No. Therefore it is of faith, that it might be by grace,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Therefore it is of faith, that it might be by grace,","proofs":["Romans 4:16"],"refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]}],"note":null}],"items":[]}]},{"question":"Doth this doctrine glorify the divine wisdom?","answer":"Yes. Herein God hath abounded towards us in all wisdom and prudence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Herein God hath abounded towards us in all wisdom and prudence,","proofs":["Ephesians 1:8"],"refs":[{"printed":"Ephesians 1:8","osis":["Eph.1.8"]}],"note":null}],"items":[{"question":"And magnify the divine goodness?","answer":"Yes. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins,","proofs":["1 John 4:10"],"refs":[{"printed":"1 John 4:10","osis":["1John.4.10"]}],"note":null}],"items":[]},{"question":"Doth it contribute to the comfort of afflicted consciences?","answer":"Yes. For being justified by faith, we have peace with God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For being justified by faith, we have peace with God,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null}],"items":[]},{"question":"And to destroy pride and vain glory?","answer":"Yes. Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith,","proofs":["Romans 3:27"],"refs":[{"printed":"Romans 3:27","osis":["Rom.3.27"]}],"note":null}],"items":[]},{"question":"Is it a powerful motive to holiness and practical religion?","answer":"Yes. It is a doctrine according to godliness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is a doctrine according to godliness,","proofs":["1 Timothy 6:3"],"refs":[{"printed":"1 Timothy 6:3","osis":["1Tim.6.3"]}],"note":null}],"items":[]},{"question":"And an everlasting foundation for thankfulness and praise?","answer":"Yes. I will greatly rejoice in the Lord, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will greatly rejoice in the Lord, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness,","proofs":["Isaiah 61:10"],"refs":[{"printed":"Isaiah 61:10","osis":["Isa.61.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":37,"title":null,"part":null,"questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"Are some the sons of God by creation?","answer":"Yes. All the sons of God shouted for joy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All the sons of God shouted for joy,","proofs":["Job 38:7"],"refs":[{"printed":"Job 38:7","osis":["Job.38.7"]}],"note":null}],"items":[{"question":"And others by an external profession?","answer":"Yes. Let my Son go that he may serve me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let my Son go that he may serve me,","proofs":["Exodus 4:23"],"refs":[{"printed":"Exodus 4:23","osis":["Exod.4.23"]}],"note":null}],"items":[]},{"question":"But are the saints so by adoption?","answer":"Yes. We receive the adoption of sons,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We receive the adoption of sons,","proofs":["Galatians 4:5"],"refs":[{"printed":"Galatians 4:5","osis":["Gal.4.5"]}],"note":null}],"items":[]},{"question":"Is Christ the medium of our adoption?","answer":"Yes. We are predestinated to the adoption of children by Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are predestinated to the adoption of children by Jesus Christ,","proofs":["Ephesians 1:5"],"refs":[{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null}],"items":[]},{"question":"And the exemplar of it?","answer":"Yes. God hath predestinated us to be conformed to the image of his Son,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God hath predestinated us to be conformed to the image of his Son,","proofs":["Romans 8:29"],"refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"note":null}],"items":[]},{"question":"And the end of it?","answer":"Yes. That he might be the first born among many brethren,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That he might be the first born among many brethren,","proofs":["Romans 8:29"],"refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"note":null}],"items":[]},{"question":"And is grace the motive of it?","answer":"Yes. It is according to the good pleasure of his will, to the praise of the glory of his grace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is according to the good pleasure of his will, to the praise of the glory of his grace,","proofs":["Ephesians 1:5–6"],"refs":[{"printed":"Ephesians 1:5–6","osis":["Eph.1.5-Eph.1.6"]}],"note":null}],"items":[]}]},{"question":"Do the saints receive the nature of sons?","answer":"Yes. They are made partakers of a divine nature,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are made partakers of a divine nature,","proofs":["2 Peter 1:4"],"refs":[{"printed":"2 Peter 1:4","osis":["2Pet.1.4"]}],"note":null}],"items":[{"question":"And the spirit of sons?","answer":"Yes. Because ye are sons God hath sent forth the Spirit of his Son into your hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because ye are sons God hath sent forth the Spirit of his Son into your hearts,","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"items":[]},{"question":"And the provision of sons?","answer":"Yes. They will want no good thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They will want no good thing,","proofs":["Psalm 34:10"],"refs":[{"printed":"Psalm 34:10","osis":["Ps.34.10"]}],"note":null}],"items":[]},{"question":"And the inheritance of sons?","answer":"Yes. Wherefore thou art no more a servant, but a son, and if a son then an heir of God, through Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore thou art no more a servant, but a son, and if a son then an heir of God, through Christ,","proofs":["Galatians 4:7"],"refs":[{"printed":"Galatians 4:7","osis":["Gal.4.7"]}],"note":null}],"items":[]}]},{"question":"Are God’s children the objects of his pity?","answer":"Yes. As a father pitieth his children, so the Lord pitieth them that fear him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As a father pitieth his children, so the Lord pitieth them that fear him,","proofs":["Psalm 103:13"],"refs":[{"printed":"Psalm 103:13","osis":["Ps.103.13"]}],"note":null}],"items":[{"question":"And of his care?","answer":"Yes. I have nourished and brought up children,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have nourished and brought up children,","proofs":["Isaiah 1:2"],"refs":[{"printed":"Isaiah 1:2","osis":["Isa.1.2"]}],"note":null}],"items":[]},{"question":"Are they strongly defended?","answer":"Yes. His children shall have a place of refuge,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His children shall have a place of refuge,","proofs":["Proverbs 14:26"],"refs":[{"printed":"Proverbs 14:26","osis":["Prov.14.26"]}],"note":null}],"items":[]},{"question":"And honourably attended?","answer":"Yes. . He shall give his angels charge over thee, to keep thee in all thy ways,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":". He shall give his angels charge over thee, to keep thee in all thy ways,","proofs":["Psalm 91:11"],"refs":[{"printed":"Psalm 91:11","osis":["Ps.91.11"]}],"note":null}],"items":[]},{"question":"And if chastened, is it in love?","answer":"Yes. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth,","proofs":["Hebrews 12:6"],"refs":[{"printed":"Hebrews 12:6","osis":["Heb.12.6"]}],"note":null}],"items":[]}]},{"question":"Should God’s children then go to him as a Father?","answer":"Yes. I will arise and go to my Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will arise and go to my Father,","proofs":["Luke 15:18"],"refs":[{"printed":"Luke 15:18","osis":["Luke.15.18"]}],"note":null}],"items":[{"question":"And reverence him as a Father?","answer":"Yes. If I be a Father, where is mine honour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I be a Father, where is mine honour,","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null}],"items":[]},{"question":"And imitate him?","answer":"Yes. Be ye perfect, as your heavenly Father is perfect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be ye perfect, as your heavenly Father is perfect,","proofs":["Matthew 5:48"],"refs":[{"printed":"Matthew 5:48","osis":["Matt.5.48"]}],"note":null}],"items":[]},{"question":"And obey him?","answer":"Yes. As obedient children,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As obedient children,","proofs":["1 Peter 1:14"],"refs":[{"printed":"1 Peter 1:14","osis":["1Pet.1.14"]}],"note":null}],"items":[]},{"question":"And submit to his chastisement?","answer":"Yes. My son despise not thou the chastening of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My son despise not thou the chastening of the Lord,","proofs":["Hebrews 12:5"],"refs":[{"printed":"Hebrews 12:5","osis":["Heb.12.5"]}],"note":null}],"items":[]}]},{"question":"Have all the saints one Father?","answer":"Yes. Have we not all one Father?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Have we not all one Father?","proofs":["Malachi 2:10"],"refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"note":null}],"items":[{"question":"Should they therefore love as brethren?","answer":"Yes. Add to godliness brotherly kindness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Add to godliness brotherly kindness,","proofs":["2 Peter 1:7"],"refs":[{"printed":"2 Peter 1:7","osis":["2Pet.1.7"]}],"note":null}],"items":[]},{"question":"And is the neglect hereof a great sin?","answer":"Yes. Why do we deal treacherously every man against his brother?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why do we deal treacherously every man against his brother?","proofs":["Malachi 2:10"],"refs":[{"printed":"Malachi 2:10","osis":["Mal.2.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":38,"title":null,"part":null,"questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"Are all that are justified sanctified?","answer":"Yes. For Christ is made both righteousness and Sanctification,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Christ is made both righteousness and Sanctification,","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[{"question":"Is it necessary that they should be so?","answer":"Yes. For nothing that defileth shall enter into the kingdom of heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For nothing that defileth shall enter into the kingdom of heaven,","proofs":["Revelation 21:27"],"refs":[{"printed":"Revelation 21:27","osis":["Rev.21.27"]}],"note":null}],"items":[]},{"question":"And is it the will of God that they shall be so?","answer":"Yes. This is the will of God, even your sanctification,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is the will of God, even your sanctification,","proofs":["1 Thessalonians 4:3"],"refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"note":null}],"items":[]},{"question":"Is Christ’s death the meritorious cause of their sanctification?","answer":"Yes. He gave himself for us, that he might purify us a peculiar people to himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He gave himself for us, that he might purify us a peculiar people to himself,","proofs":["Titus 2:14"],"refs":[{"printed":"Titus 2:14","osis":["Titus.2.14"]}],"note":null}],"items":[]},{"question":"And is the Spirit the efficient cause of it?","answer":"Yes. ’Tis called sanctification of the Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis called sanctification of the Spirit,","proofs":["2 Thessalonians 2:13"],"refs":[{"printed":"2 Thessalonians 2:13","osis":["2Thess.2.13"]}],"note":null}],"items":[]},{"question":"And is the word the instrumental cause of it?","answer":"Yes. Sanctify them through thy truth, thy word is truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Sanctify them through thy truth, thy word is truth,","proofs":["John 17:17"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"note":null}],"items":[]},{"question":"But is the grace of God the original source from which this blessing flows?","answer":"Yes. Thy time was a time of love, then washed I thee with water, yea and I thoroughly washed away thy blood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy time was a time of love, then washed I thee with water, yea and I thoroughly washed away thy blood,","proofs":["Ezekiel 16:8–9"],"refs":[{"printed":"Ezekiel 16:8–9","osis":["Ezek.16.8-Ezek.16.9"]}],"note":null}],"items":[]}]},{"question":"Is sanctification more than an external reformation?","answer":"Yes. Ye make clean the outside of the cup and of the platter, but within are full of extortion and excess,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye make clean the outside of the cup and of the platter, but within are full of extortion and excess,","proofs":["Matthew 23:25"],"refs":[{"printed":"Matthew 23:25","osis":["Matt.23.25"]}],"note":null}],"items":[{"question":"Is it more than civility and good nature?","answer":"Yes. For he who had this yet lacked one thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he who had this yet lacked one thing,","proofs":["Mark 10:21"],"refs":[{"printed":"Mark 10:21","osis":["Mark.10.21"]}],"note":null}],"items":[]},{"question":"Is it more than conviction?","answer":"Yes. For Ahab humbled himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Ahab humbled himself,","proofs":["1 Kings 21:29"],"refs":[{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]}],"note":null}],"items":[]},{"question":"Is it more than an outward profession?","answer":"Yes. For some have the form of godliness who deny the power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For some have the form of godliness who deny the power,","proofs":["2 Timothy 3:5"],"refs":[{"printed":"2 Timothy 3:5","osis":["2Tim.3.5"]}],"note":null}],"items":[]}]},{"question":"Does sanctification imply an universal change?","answer":"Yes. Old things are past away, and all things are become new,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Old things are past away, and all things are become new,","proofs":["2 Corinthians 5:17"],"refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"note":null}],"items":[{"question":"Doth it extend to the inward man?","answer":"Yes. We are renewed in the spirit of our mind,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are renewed in the spirit of our mind,","proofs":["Ephesians 4:23"],"refs":[{"printed":"Ephesians 4:23","osis":["Eph.4.23"]}],"note":null}],"items":[]},{"question":"Is the understanding enlightened?","answer":"Yes. Ye were darkness, but now are ye light,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye were darkness, but now are ye light,","proofs":["Ephesians 5:8"],"refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"note":null}],"items":[]},{"question":"And the will subdued?","answer":"Yes. Thy people shall be willing in the day of thy power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy people shall be willing in the day of thy power,","proofs":["Exodus 3"],"refs":[{"printed":"Exodus 3","osis":["Exod.3"]}],"note":null}],"items":[]},{"question":"And the affections spiritualized?","answer":"Yes. They are set on things above,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are set on things above,","proofs":["Colossians 3:2"],"refs":[{"printed":"Colossians 3:2","osis":["Col.3.2"]}],"note":null}],"items":[]},{"question":"Doth it also extend to the outward man?","answer":"Yes. Having our bodies washed with pure water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having our bodies washed with pure water,","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null}],"items":[]}]},{"question":"Is the saint renewed after the image of God?","answer":"Yes. Put on the new man, which is renewed after the image of him that created him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Put on the new man, which is renewed after the image of him that created him,","proofs":["Colossians 3:10"],"refs":[{"printed":"Colossians 3:10","osis":["Col.3.10"]}],"note":null}],"items":[{"question":"And after the pattern of Christ?","answer":"Yes. My little children of whom I travail in birth till Christ be formed in you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My little children of whom I travail in birth till Christ be formed in you,","proofs":["Galatians 4:19"],"refs":[{"printed":"Galatians 4:19","osis":["Gal.4.19"]}],"note":null}],"items":[]},{"question":"Doth he live in the exercise of every grace?","answer":"Yes. The life that I live in the flesh I live by the faith of the Son of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The life that I live in the flesh I live by the faith of the Son of God,","proofs":["Galatians 2:20"],"refs":[{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]},{"question":"And would he be found in the practice of every duty?","answer":"Yes. Fervent in spirit, serving the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Fervent in spirit, serving the Lord,","proofs":["Romans 12:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"note":null}],"items":[]}]},{"question":"Is sin mortified in those that are sanctified?","answer":"Yes. They that are Christ’s have crucified the flesh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that are Christ’s have crucified the flesh,","proofs":["Galatians 5:24"],"refs":[{"printed":"Galatians 5:24","osis":["Gal.5.24"]}],"note":null}],"items":[{"question":"Is this a difficult work?","answer":"Yes. We read of resisting unto blood striving against sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We read of resisting unto blood striving against sin,","proofs":["Hebrews 12:4"],"refs":[{"printed":"Hebrews 12:4","osis":["Heb.12.4"]}],"note":null}],"items":[]},{"question":"But is it a needful work?","answer":"Yes. If thy hand or thy foot offend thee, cut it off, for it is better for thee to enter into life halt or maimed, than to be cast into everlasting fire,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thy hand or thy foot offend thee, cut it off, for it is better for thee to enter into life halt or maimed, than to be cast into everlasting fire,","proofs":["Matthew 18:8"],"refs":[{"printed":"Matthew 18:8","osis":["Matt.18.8"]}],"note":null}],"items":[]},{"question":"And can it only be performed under a divine influence?","answer":"Yes. If ye through the spirit do mortify the deeds of the body, ye shall live,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If ye through the spirit do mortify the deeds of the body, ye shall live,","proofs":["Romans 8:13"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]}],"note":null}],"items":[]}]},{"question":"Do those that are dead unto sin live unto righteousness?","answer":"Yes. Being dead to sin we live unto righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Being dead to sin we live unto righteousness,","proofs":["1 Peter 2:24"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"note":null}],"items":[{"question":"Is the work of sanctification imperfect in the present life?","answer":"Yes. Not as though I had already attained,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not as though I had already attained,","proofs":["Philippians 3:13"],"refs":[{"printed":"Philippians 3:13","osis":["Phil.3.13"]}],"note":null}],"items":[]},{"question":"But is it progressive?","answer":"Yes. The path of the just is like a shining light, shining more and more,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The path of the just is like a shining light, shining more and more,","proofs":["Proverbs 4:18"],"refs":[{"printed":"Proverbs 4:18","osis":["Prov.4.18"]}],"note":null}],"items":[]},{"question":"And will it be complete above?","answer":"Yes. When that which is perfect is come, then that which is in part shall be done away,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When that which is perfect is come, then that which is in part shall be done away,","proofs":["1 Corinthians 13:10"],"refs":[{"printed":"1 Corinthians 13:10","osis":["1Cor.13.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":39,"title":null,"part":null,"questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"Hath a full assurance of God’s love been attained by Christians in the present life?","answer":"Yes. We have known and believed the love which God hath to us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have known and believed the love which God hath to us,","proofs":["1 John 4:16"],"refs":[{"printed":"1 John 4:16","osis":["1John.4.16"]}],"note":null}],"items":[{"question":"Is this assurance built upon the testimony of the Spirit?","answer":"Yes. The Spirit itself beareth witness with our spirits that we are the children of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Spirit itself beareth witness with our spirits that we are the children of God,","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null}],"items":[]},{"question":"And upon the testimony of conscience?","answer":"Yes. Our rejoicing is this, the testimony of our conscience,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Our rejoicing is this, the testimony of our conscience,","proofs":["2 Corinthians 1:12"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null}],"items":[]},{"question":"And upon the concurrent testimony of the word?","answer":"Yes. That we through patience and comfort of the scripture might have hope,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we through patience and comfort of the scripture might have hope,","proofs":["Romans 15:4"],"refs":[{"printed":"Romans 15:4","osis":["Rom.15.4"]}],"note":null}],"items":[]},{"question":"Do all the saints attain to this assurance?","answer":"No. There are some who walk trembling after the Lord,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"There are some who walk trembling after the Lord,","proofs":["Hosea 11:10"],"refs":[{"printed":"Hosea 11:10","osis":["Hos.11.10"]}],"note":null}],"items":[]},{"question":"And may those that have attained to it, lose it?","answer":"Yes. By thy favour thou hast made my mountain to stand strong, thou hidest thy face, and I was troubled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By thy favour thou hast made my mountain to stand strong, thou hidest thy face, and I was troubled,","proofs":["Psalm 30:7"],"refs":[{"printed":"Psalm 30:7","osis":["Ps.30.7"]}],"note":null}],"items":[]}]},{"question":"Should those that want assurance wait for it?","answer":"Yes. I will wait upon the Lord that hideth his face,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will wait upon the Lord that hideth his face,","proofs":["Isaiah 8:17"],"refs":[{"printed":"Isaiah 8:17","osis":["Isa.8.17"]}],"note":null}],"items":[{"question":"And hope for it?","answer":"Yes. Hope thou in God, for I shall yet praise him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hope thou in God, for I shall yet praise him,","proofs":["Psalm 42:11"],"refs":[{"printed":"Psalm 42:11","osis":["Ps.42.11"]}],"note":null}],"items":[]},{"question":"And labour for it?","answer":"Yes. Show the same diligence unto the full assurance of hope unto the end,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Show the same diligence unto the full assurance of hope unto the end,","proofs":["Hebrews 6:11"],"refs":[{"printed":"Hebrews 6:11","osis":["Heb.6.11"]}],"note":null}],"items":[]},{"question":"And should those who have it be thankful for it?","answer":"Yes. I will joy in the God of my salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will joy in the God of my salvation,","proofs":["Habakkuk 3:18"],"refs":[{"printed":"Habakkuk 3:18","osis":["Hab.3.18"]}],"note":null}],"items":[]},{"question":"And improve it?","answer":"Yes. Thy loving kindness is before mine eyes, and I have walked in the truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy loving kindness is before mine eyes, and I have walked in the truth,","proofs":["Psalm 26:3"],"refs":[{"printed":"Psalm 26:3","osis":["Ps.26.3"]}],"note":null}],"items":[]}]},{"question":"Is peace of conscience the privilege of the saints?","answer":"Yes. My peace I give unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My peace I give unto you,","proofs":["John 14:27"],"refs":[{"printed":"John 14:27","osis":["John.14.27"]}],"note":null}],"items":[{"question":"And of none but the saints?","answer":"No. For there is no peace, saith my God, to the wicked,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For there is no peace, saith my God, to the wicked,","proofs":["Isaiah 57:21"],"refs":[{"printed":"Isaiah 57:21","osis":["Isa.57.21"]}],"note":null}],"items":[]},{"question":"Doth this peace follow upon our justification?","answer":"Yes. Son, be of good cheer, thy sins be forgiven thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Son, be of good cheer, thy sins be forgiven thee,","proofs":["Matthew 9:2"],"refs":[{"printed":"Matthew 9:2","osis":["Matt.9.2"]}],"note":null}],"items":[]},{"question":"Is it the fruit of our sanctification?","answer":"Yes. “Tis peace in believing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"“Tis peace in believing,","proofs":["Romans 15:13"],"refs":[{"printed":"Romans 15:13","osis":["Rom.15.13"]}],"note":null}],"items":[]},{"question":"And is it the usual concomitant of a regular course of obedience?","answer":"Yes. Great peace have they that love thy law, and nothing shall offend them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Great peace have they that love thy law, and nothing shall offend them,","proofs":["Psalm 119:165"],"refs":[{"printed":"Psalm 119:165","osis":["Ps.119.165"]}],"note":null}],"items":[]},{"question":"Is this a great privilege to those who possess it?","answer":"Yes. For if our hearts condemn us not, then have we confidence towards God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if our hearts condemn us not, then have we confidence towards God,","proofs":["1 John 3:21"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"note":null}],"items":[]},{"question":"Doth it preserve them in life?","answer":"Yes. The peace of God shall keep your hearts and minds,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The peace of God shall keep your hearts and minds,","proofs":["Philippians 4:7"],"refs":[{"printed":"Philippians 4:7","osis":["Phil.4.7"]}],"note":null}],"items":[]},{"question":"And support them in death?","answer":"Yes. The end of that man is peace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The end of that man is peace,","proofs":["Psalm 37:37"],"refs":[{"printed":"Psalm 37:37","osis":["Ps.37.37"]}],"note":null}],"items":[]},{"question":"And follow them into the other world?","answer":"Yes. They shall enter into peace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall enter into peace,","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null}],"items":[]}]},{"question":"Have the saints joy in the Holy Ghost?","answer":"Yes. For believing we rejoice with joy unspeakable and full of glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For believing we rejoice with joy unspeakable and full of glory,","proofs":["1 Peter 1:8"],"refs":[{"printed":"1 Peter 1:8","osis":["1Pet.1.8"]}],"note":null}],"items":[{"question":"Are precious promises given that they might rejoice?","answer":"Yes. These things I speak that they might have my joy fulfilled in themselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These things I speak that they might have my joy fulfilled in themselves,","proofs":["John 17:13"],"refs":[{"printed":"John 17:13","osis":["John.17.13"]}],"note":null}],"items":[]},{"question":"And a gospel ministry settled?","answer":"Yes. Not that we have dominion over your faith, but are helpers of your joy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not that we have dominion over your faith, but are helpers of your joy,","proofs":["2 Corinthians 1:24"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"items":[]},{"question":"And comfortable prospects afforded?","answer":"Yes. We rejoice in hope of the glory of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We rejoice in hope of the glory of God,","proofs":["Romans 5:2"],"refs":[{"printed":"Romans 5:2","osis":["Rom.5.2"]}],"note":null}],"items":[]},{"question":"Is it therefore the duty of such to rejoice?","answer":"Yes. Rejoice evermore,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Rejoice evermore,","proofs":["1 Thessalonians 5:16"],"refs":[{"printed":"1 Thessalonians 5:16","osis":["1Thess.5.16"]}],"note":null}],"items":[]},{"question":"And of none but such?","answer":"No. Rejoice not, O Israel, for joy, as other people, for thou hast gone a whoring from thy God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Rejoice not, O Israel, for joy, as other people, for thou hast gone a whoring from thy God,","proofs":["Hosea 9:1"],"refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"note":null}],"items":[]}]},{"question":"Is it the saints’ duty to grow in grace?","answer":"Yes. Grow in grace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Grow in grace,","proofs":["2 Peter 3:18"],"refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]}],"note":null}],"items":[{"question":"Is it their desire thus to grow?","answer":"Yes. Lord, increase our faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, increase our faith,","proofs":["Luke 17:5"],"refs":[{"printed":"Luke 17:5","osis":["Luke.17.5"]}],"note":null}],"items":[]},{"question":"And is it certain that they shall grow?","answer":"Yes. They shall grow as the vine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall grow as the vine,","proofs":["Hosea 14:7"],"refs":[{"printed":"Hosea 14:7","osis":["Hos.14.7"]}],"note":null}],"items":[]},{"question":"Do the saints grow in all grace?","answer":"Yes. For they grow up unto him in all things, which is the head, even Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they grow up unto him in all things, which is the head, even Christ,","proofs":["Ephesians 4:15"],"refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]}],"note":null}],"items":[]},{"question":"But does this growth more visibly appear in some graces than in others?","answer":"Yes. Thus the apostle tells the Thessalonians, that their faith grew exceedingly, and their charity towards each other abounded,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus the apostle tells the Thessalonians, that their faith grew exceedingly, and their charity towards each other abounded,","proofs":["2 Thessalonians 1:3"],"refs":[{"printed":"2 Thessalonians 1:3","osis":["2Thess.1.3"]}],"note":null}],"items":[]}]},{"question":"Shall true believers persevere unto the end?","answer":"Yes. They shall be holden up, for God is able to make them to stand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall be holden up, for God is able to make them to stand,","proofs":["Romans 14:4"],"refs":[{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null}],"items":[{"question":"Shall they be kept from fundamental errors?","answer":"Yes. For they are established in the truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they are established in the truth,","proofs":["2 Peter 1:12"],"refs":[{"printed":"2 Peter 1:12","osis":["2Pet.1.12"]}],"note":null}],"items":[]},{"question":"And retain the vital principle of grace implanted in their souls?","answer":"Yes. For it is that good part that shall not be taken away,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is that good part that shall not be taken away,","proofs":["Luke 10:42"],"refs":[{"printed":"Luke 10:42","osis":["Luke.10.42"]}],"note":null}],"items":[]},{"question":"And never relapse into a settled course of wickedness?","answer":"No. For we are not of them that draw back unto perdition,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we are not of them that draw back unto perdition,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null}],"items":[]}]},{"question":"May a profession of religion be renounced?","answer":"Yes. Demas hath forsaken me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Demas hath forsaken me,","proofs":["2 Timothy 4:10"],"refs":[{"printed":"2 Timothy 4:10","osis":["2Tim.4.10"]}],"note":null}],"items":[{"question":"May great gifts be lost?","answer":"Yes. His arm shall be clean dried up, and his right eye be utterly darkened,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His arm shall be clean dried up, and his right eye be utterly darkened,","proofs":["Zechariah 11:17"],"refs":[{"printed":"Zechariah 11:17","osis":["Zech.11.17"]}],"note":null}],"items":[]},{"question":"May appearances of grace vanish?","answer":"Yes. From him that hath not shall be taken away, even that which he seemeth to have,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"From him that hath not shall be taken away, even that which he seemeth to have,","proofs":["Luke 8:18"],"refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null}],"items":[]},{"question":"And may real grace decline?","answer":"Yes. Thou hast left thy first love,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast left thy first love,","proofs":["Revelation 2:4"],"refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"note":null}],"items":[]},{"question":"But may it be totally lost?","answer":"No. His seed remaineth in him,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"His seed remaineth in him,","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":40,"title":null,"part":null,"questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"Do believers die as well as others?","answer":"Yes. Your fathers where are they, and the prophets do they live for ever?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Your fathers where are they, and the prophets do they live for ever?","proofs":["Zechariah 1:5"],"refs":[{"printed":"Zechariah 1:5","osis":["Zech.1.5"]}],"note":null}],"items":[{"question":"Must they die as well as others?","answer":"Yes. Knowing that shortly I must put off this tabernacle,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Knowing that shortly I must put off this tabernacle,","proofs":["2 Peter 1:14"],"refs":[{"printed":"2 Peter 1:14","osis":["2Pet.1.14"]}],"note":null}],"items":[]},{"question":"Would they not live if they could?","answer":"No. I would not live always,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"I would not live always,","proofs":["Job 7:16"],"refs":[{"printed":"Job 7:16","osis":["Job.7.16"]}],"note":null}],"items":[]},{"question":"But is there a manifest difference between their death and that of others?","answer":"Yes. For precious in the sight of the Lord is the death of his saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For precious in the sight of the Lord is the death of his saints,","proofs":["Psalm 116:15"],"refs":[{"printed":"Psalm 116:15","osis":["Ps.116.15"]}],"note":null}],"items":[]}]},{"question":"Is death an advantage to the saints?","answer":"Yes. To die is gain,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To die is gain,","proofs":["Philippians 1:21"],"refs":[{"printed":"Philippians 1:21","osis":["Phil.1.21"]}],"note":null}],"items":[{"question":"Doth the soul die with the body?","answer":"No. For men may kill the body, but they are not able to kill the soul,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For men may kill the body, but they are not able to kill the soul,","proofs":["Matthew 10:28"],"refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null}],"items":[]},{"question":"Doth it sleep with the body?","answer":"No. For it returns to God who gave it,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it returns to God who gave it,","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null}],"items":[]},{"question":"Does it immediately enter upon a separate state?","answer":"Yes. For when we are absent from the body, we are present with the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For when we are absent from the body, we are present with the Lord,","proofs":["2 Corinthians 5:8"],"refs":[{"printed":"2 Corinthians 5:8","osis":["2Cor.5.8"]}],"note":null}],"items":[]}]},{"question":"Doth death release the saints from all their sorrows?","answer":"Yes. They shall no more say, I am sick,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall no more say, I am sick,","proofs":["Isaiah 33:24"],"refs":[{"printed":"Isaiah 33:24","osis":["Isa.33.24"]}],"note":null}],"items":[{"question":"And free them from all their remaining corruptions?","answer":"Yes. For they are without fault before the throne of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they are without fault before the throne of God,","proofs":["Revelation 14:5"],"refs":[{"printed":"Revelation 14:5","osis":["Rev.14.5"]}],"note":null}],"items":[]},{"question":"And set them at an eternal distance from all their spiritual enemies?","answer":"Yes. For the accuser of the brethren is cast down,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the accuser of the brethren is cast down,","proofs":["Revelation 12:10"],"refs":[{"printed":"Revelation 12:10","osis":["Rev.12.10"]}],"note":null}],"items":[]},{"question":"And put an end to all their trials and labours?","answer":"Yes. They rest from their labours,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They rest from their labours,","proofs":["Revelation 14:13"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null}],"items":[]},{"question":"And introduce them into a state of absolute perfection?","answer":"Yes. For the spirits of just men are made perfect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the spirits of just men are made perfect,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null}],"items":[]}]},{"question":"Do believers at death enter upon a state of perfect knowledge?","answer":"Yes. For here we see through a glass darkly, but then face to face,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For here we see through a glass darkly, but then face to face,","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null}],"items":[{"question":"And of perfect holiness?","answer":"Yes. For they have washed their robes, and made them white in the blood of the Lamb,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they have washed their robes, and made them white in the blood of the Lamb,","proofs":["Revelation 7:14"],"refs":[{"printed":"Revelation 7:14","osis":["Rev.7.14"]}],"note":null}],"items":[]},{"question":"And of complete glory?","answer":"Yes. Thou shalt guide me by thy counsel and afterward receive me to glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt guide me by thy counsel and afterward receive me to glory,","proofs":["Psalm 73:24"],"refs":[{"printed":"Psalm 73:24","osis":["Ps.73.24"]}],"note":null}],"items":[]},{"question":"Are they received into a glorious place?","answer":"Yes. For it is enlightened with the glory of God, and the Lamb is the light thereof,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is enlightened with the glory of God, and the Lamb is the light thereof,","proofs":["Revelation 21:23"],"refs":[{"printed":"Revelation 21:23","osis":["Rev.21.23"]}],"note":null}],"items":[]},{"question":"Are they joined with glorious company?","answer":"Yes. They are come to an innumerable company of angels, to God the Judge of all, and to Jesus the Mediator of the new covenant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are come to an innumerable company of angels, to God the Judge of all, and to Jesus the Mediator of the new covenant,","proofs":["Hebrews 12:22–23"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"note":null}],"items":[]},{"question":"Do they wear a glorious image?","answer":"Yes. I shall be satisfied when I awake in thy likeness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I shall be satisfied when I awake in thy likeness,","proofs":["Psalm 17:15"],"refs":[{"printed":"Psalm 17:15","osis":["Ps.17.15"]}],"note":null}],"items":[]},{"question":"Are they employed in glorious works?","answer":"Yes. They serve God day and night, in his temple,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They serve God day and night, in his temple,","proofs":["Revelation 7:15"],"refs":[{"printed":"Revelation 7:15","osis":["Rev.7.15"]}],"note":null}],"items":[]},{"question":"And do they receive a glorious reward?","answer":"Yes. Ye shall receive a crown of glory, that fadeth not away,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall receive a crown of glory, that fadeth not away,","proofs":["1 Peter 5:4"],"refs":[{"printed":"1 Peter 5:4","osis":["1Pet.5.4"]}],"note":null}],"items":[]}]},{"question":"Are the bodies of believers committed to the grave?","answer":"Yes. Then shall the dust return to the earth as it was,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then shall the dust return to the earth as it was,","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null}],"items":[{"question":"Is the grave the common receptacle of mankind?","answer":"Yes. Then shall the dust return to the earth as it was,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then shall the dust return to the earth as it was,","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null}],"items":[]},{"question":"Hath a decent interment been sometimes denied to wicked men?","answer":"Yes. He shall be buried with the burial of an ass,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall be buried with the burial of an ass,","proofs":["Jeremiah 22:10"],"refs":[{"printed":"Jeremiah 22:10","osis":["Jer.22.10"]}],"note":null}],"items":[]},{"question":"But is it promised to the saint?","answer":"Yes. Thou shalt go to thy Father in peace, thou shalt be buried in a good old age,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt go to thy Father in peace, thou shalt be buried in a good old age,","proofs":["Genesis 15:15"],"refs":[{"printed":"Genesis 15:15","osis":["Gen.15.15"]}],"note":null}],"items":[]},{"question":"Is the grave a resting place to such?","answer":"Yes. They shall rest in their beds,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall rest in their beds,","proofs":["Isaiah 57:2"],"refs":[{"printed":"Isaiah 57:2","osis":["Isa.57.2"]}],"note":null}],"items":[]},{"question":"And do they sometimes long for that resting place?","answer":"Yes. O that thou wouldst hide me in the grave,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O that thou wouldst hide me in the grave,","proofs":["Job 14:13"],"refs":[{"printed":"Job 14:13","osis":["Job.14.13"]}],"note":null}],"items":[]},{"question":"And provide for it?","answer":"Yes. Give me a possession of a burying place,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give me a possession of a burying place,","proofs":["Genesis 23:4"],"refs":[{"printed":"Genesis 23:4","osis":["Gen.23.4"]}],"note":null}],"items":[]}]},{"question":"Doth death separate the saints from the love of God?","answer":"No. Neither death nor life can separate us from the love of God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Neither death nor life can separate us from the love of God,","proofs":["Romans 8:38"],"refs":[{"printed":"Romans 8:38","osis":["Rom.8.38"]}],"note":null}],"items":[{"question":"Or dissolve their union with Christ?","answer":"No. For they sleep in Jesus,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For they sleep in Jesus,","proofs":["1 Thessalonians 4:14"],"refs":[{"printed":"1 Thessalonians 4:14","osis":["1Thess.4.14"]}],"note":null}],"items":[]},{"question":"May they therefore meet it without fear?","answer":"Yes. O death, where is thy sting, 0 grave where is thy victory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O death, where is thy sting, 0 grave where is thy victory,","proofs":["1 Corinthians 15:55"],"refs":[{"printed":"1 Corinthians 15:55","osis":["1Cor.15.55"]}],"note":null}],"items":[]}]}],"text":null},{"number":41,"title":null,"part":null,"questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"Is it possible that there should be a resurrection?","answer":"Yes. Why should it be thought a thing incredible to you, that God should raise the dead,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why should it be thought a thing incredible to you, that God should raise the dead,","proofs":["Acts 26:8"],"refs":[{"printed":"Acts 26:8","osis":["Acts.26.8"]}],"note":null}],"items":[{"question":"Is it certain that there shall be a resurrection?","answer":"Yes. For many of them (i.e. the multitude of them) that sleep in the dust shall awake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For many of them (i.e. the multitude of them) that sleep in the dust shall awake,","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null}],"items":[]},{"question":"Has there already been a resurrection?","answer":"Yes. For the graves were opened and many bodies of the saints which slept arose,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the graves were opened and many bodies of the saints which slept arose,","proofs":["Matthew 27:52"],"refs":[{"printed":"Matthew 27:52","osis":["Matt.27.52"]}],"note":null}],"items":[]},{"question":"Is this work ascribed to the Father?","answer":"Yes. For he which raised up the Lord Jesus shall raise up us also,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he which raised up the Lord Jesus shall raise up us also,","proofs":["2 Corinthians 4:14"],"refs":[{"printed":"2 Corinthians 4:14","osis":["2Cor.4.14"]}],"note":null}],"items":[]},{"question":"And to the Son?","answer":"Yes. As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will,","proofs":["John 5:22"],"refs":[{"printed":"John 5:22","osis":["John.5.22"]}],"note":null}],"items":[]},{"question":"And to the Spirit?","answer":"Yes. He will quicken your mortal bodies by his Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He will quicken your mortal bodies by his Spirit,","proofs":["Romans 8:11"],"refs":[{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null}],"items":[]},{"question":"And shall the saints rise first?","answer":"Yes. The dead in Christ shall rise first,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The dead in Christ shall rise first,","proofs":["1 Thessalonians 4:16"],"refs":[{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]}],"note":null}],"items":[]}]},{"question":"Will the same bodies be raised again?","answer":"Yes. In my flesh I shall see God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In my flesh I shall see God,","proofs":["Job 19:26"],"refs":[{"printed":"Job 19:26","osis":["Job.19.26"]}],"note":null}],"items":[{"question":"But will they be very different from what they are now?","answer":"Yes. That which thou sowest is not that body which shall be,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That which thou sowest is not that body which shall be,","proofs":["1 Corinthians 15:37–38, 42"],"refs":[{"printed":"1 Corinthians 15:37–38, 42","osis":["1Cor.15.37-1Cor.15.38","1Cor.15.42"]}],"note":null}],"items":[]},{"question":"Will they be free from all natural weaknesses?","answer":"Yes. For they are sown in weakness but they are raised in power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they are sown in weakness but they are raised in power,","proofs":["1 Corinthians 15:43"],"refs":[{"printed":"1 Corinthians 15:43","osis":["1Cor.15.43"]}],"note":null}],"items":[]},{"question":"Will they be free from all mortal defilement?","answer":"Yes. For blessed and holy is he, that hath part in the first resurrection,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For blessed and holy is he, that hath part in the first resurrection,","proofs":["Revelation 20:6"],"refs":[{"printed":"Revelation 20:6","osis":["Rev.20.6"]}],"note":null}],"items":[]},{"question":"Will they be endowed with activity and vigour?","answer":"Yes. It is sown a natural body, it is raised a spiritual body,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is sown a natural body, it is raised a spiritual body,","proofs":["1 Corinthians 15:44"],"refs":[{"printed":"1 Corinthians 15:44","osis":["1Cor.15.44"]}],"note":null}],"items":[]},{"question":"Will they be rendered incorruptible and immortal?","answer":"Yes. For this corruptible shall put on incorruption, and this mortal put on immortality,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this corruptible shall put on incorruption, and this mortal put on immortality,","proofs":["1 Corinthians 15:53"],"refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]}],"note":null}],"items":[]},{"question":"Will they in all these respects resemble the glorious body of Christ?","answer":"Yes. He will change our vile body, and fashion it like unto his glorious body,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He will change our vile body, and fashion it like unto his glorious body,","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[]},{"question":"And all those who are found alive at Christ’s second coming undergo a change equivalent to the resurrection?","answer":"Yes. We shall not all sleep, but we shall all be changed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We shall not all sleep, but we shall all be changed,","proofs":["1 Corinthians 15:51"],"refs":[{"printed":"1 Corinthians 15:51","osis":["1Cor.15.51"]}],"note":null}],"items":[]}]},{"question":"Will the saints be gathered together at the day of judgment?","answer":"Yes. Gather together my saints to me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Gather together my saints to me,","proofs":["Psalm 50:5"],"refs":[{"printed":"Psalm 50:5","osis":["Ps.50.5"]}],"note":null}],"items":[{"question":"And will this be the work of angels?","answer":"Yes. He shall send his angels and they shall gather together his elect from the four winds,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall send his angels and they shall gather together his elect from the four winds,","proofs":["Matthew 24:31"],"refs":[{"printed":"Matthew 24:31","osis":["Matt.24.31"]}],"note":null}],"items":[]},{"question":"Will they be separated from the wicked?","answer":"Yes. As the shepherd divideth the sheep from the goats,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As the shepherd divideth the sheep from the goats,","proofs":["Matthew 25:32"],"refs":[{"printed":"Matthew 25:32","osis":["Matt.25.32"]}],"note":null}],"items":[]},{"question":"And will this be a final separation?","answer":"Yes. Between us and you there is a great gulf fixed.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Between us and you there is a great gulf fixed.","proofs":["Luke 16:26"],"refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]}],"note":null}],"items":[]},{"question":"Will they accompany Christ to judgment?","answer":"Yes. Behold he cometh with ten thousand of his saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold he cometh with ten thousand of his saints,","proofs":["Jude 14"],"refs":[{"printed":"Jude 14","osis":["Jude.1.14"]}],"note":null}],"items":[]},{"question":"And be assessors with him in it?","answer":"Yes. Ye shall sit upon twelve thrones, judging the twelve tribes of Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall sit upon twelve thrones, judging the twelve tribes of Israel,","proofs":["Matthew 19:28"],"refs":[{"printed":"Matthew 19:28","osis":["Matt.19.28"]}],"note":null}],"items":[]},{"question":"And testify their approbation of all his proceedings?","answer":"Yes. They will say hallelujah, Salvation and glory, unto the Lord our God, for true and righteous are his judgments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They will say hallelujah, Salvation and glory, unto the Lord our God, for true and righteous are his judgments,","proofs":["Revelation 19:1–2"],"refs":[{"printed":"Revelation 19:1–2","osis":["Rev.19.1-Rev.19.2"]}],"note":null}],"items":[]}]},{"question":"Will the saints be openly acknowledged at the day of judgment?","answer":"Yes. Him will I confess before my Father which is in heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Him will I confess before my Father which is in heaven,","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null}],"items":[{"question":"And openly acquitted?","answer":"Yes. Well done good and faithful servant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Well done good and faithful servant,","proofs":["Matthew 25:23"],"refs":[{"printed":"Matthew 25:23","osis":["Matt.25.23"]}],"note":null}],"items":[]},{"question":"And openly rewarded?","answer":"Yes. Enter thou into the joy of thy Lord. Ibid. Will their good works be then remembered? Yes. I was an hungered and ye gave me meat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Enter thou into the joy of thy Lord. Ibid. Will their good works be then remembered? Yes. I was an hungered and ye gave me meat,","proofs":["Matthew 25:35"],"refs":[{"printed":"Matthew 25:35","osis":["Matt.25.35"]}],"note":null}],"items":[]},{"question":"And their evil ones forgotten?","answer":"Yes. The iniquity of Israel shall then be sought for, and there shall be none,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The iniquity of Israel shall then be sought for, and there shall be none,","proofs":["Jeremiah 50:20"],"refs":[{"printed":"Jeremiah 50:20","osis":["Jer.50.20"]}],"note":null}],"items":[]}]},{"question":"Will heaven be the place of the saints’ residence?","answer":"Yes. Elijah went up by a whirlwind into heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Elijah went up by a whirlwind into heaven,","proofs":["2 Kings 2:11"],"refs":[{"printed":"2 Kings 2:11","osis":["2Kgs.2.11"]}],"note":null}],"items":[{"question":"Is it prepared for them?","answer":"Yes. I go to prepare a place for you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I go to prepare a place for you,","proofs":["John 14:2"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]}],"note":null}],"items":[]},{"question":"And promised to them?","answer":"Yes. It is eternal life which God that cannot lie hath promised,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is eternal life which God that cannot lie hath promised,","proofs":["Titus 1:2"],"refs":[{"printed":"Titus 1:2","osis":["Titus.1.2"]}],"note":null}],"items":[]},{"question":"Will they in heaven see God?","answer":"Yes. Blessed are the pure in heart, for they shall see God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Blessed are the pure in heart, for they shall see God,","proofs":["Matthew 5:8"],"refs":[{"printed":"Matthew 5:8","osis":["Matt.5.8"]}],"note":null}],"items":[]},{"question":"Will this be a transforming vision?","answer":"Yes. They shall be like him, for they shall see him as he","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall be like him, for they shall see him as he","proofs":["1 John 3:2"],"refs":[{"printed":"1 John 3:2","osis":["1John.3.2"]}],"note":null}],"items":[]},{"question":"And an abiding one?","answer":"Yes. So shall we be for ever with the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So shall we be for ever with the Lord,","proofs":["1 Thessalonians 4:17"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]}],"note":null}],"items":[]},{"question":"Is this enough to comfort them under all the sorrows and afflictions of life?","answer":"Yes. Wherefore comfort one another with these words,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore comfort one another with these words,","proofs":["1 Thessalonians 4:18"],"refs":[{"printed":"1 Thessalonians 4:18","osis":["1Thess.4.18"]}],"note":null}],"items":[]}]}],"text":null},{"number":42,"title":null,"part":null,"questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"Must the wicked die as well as the righteous?","answer":"Yes. For it is appointed unto all men once to die,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is appointed unto all men once to die,","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null}],"items":[{"question":"Must they die though they would not?","answer":"Yes. For the wicked is driven away in his wickedness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the wicked is driven away in his wickedness,","proofs":["Proverbs 14:32"],"refs":[{"printed":"Proverbs 14:32","osis":["Prov.14.32"]}],"note":null}],"items":[]},{"question":"Doth death often come upon them unexpected?","answer":"Yes. When they cry peace and safety, then sudden destruction cometh upon them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When they cry peace and safety, then sudden destruction cometh upon them,","proofs":["1 Thessalonians 5:3"],"refs":[{"printed":"1 Thessalonians 5:3","osis":["1Thess.5.3"]}],"note":null}],"items":[]},{"question":"And does it find them unprepared?","answer":"Yes. While they went to buy, the bridegroom came,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"While they went to buy, the bridegroom came,","proofs":["Matthew 25:10"],"refs":[{"printed":"Matthew 25:10","osis":["Matt.25.10"]}],"note":null}],"items":[]}]},{"question":"Do the souls of the wicked at death go into a place of torments?","answer":"Yes. In hell he lifted up his eyes being in torment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In hell he lifted up his eyes being in torment,","proofs":["Luke 16:23"],"refs":[{"printed":"Luke 16:23","osis":["Luke.16.23"]}],"note":null}],"items":[{"question":"And lie under the wrath of God?","answer":"Yes. For the Lord shall swallow them up in his wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Lord shall swallow them up in his wrath,","proofs":["Psalm 21:9"],"refs":[{"printed":"Psalm 21:9","osis":["Ps.21.9"]}],"note":null}],"items":[]},{"question":"And under the agonies of an accusing conscience?","answer":"Yes. There the worm dieth not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There the worm dieth not,","proofs":["Mark 9:46"],"refs":[{"printed":"Mark 9:46","osis":["Mark.9.46"]}],"note":null}],"items":[]},{"question":"Have they some presages of this beforehand?","answer":"Yes. They have a fearful looking for of judgment and fiery indignation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They have a fearful looking for of judgment and fiery indignation,","proofs":["Hebrews 10:27"],"refs":[{"printed":"Hebrews 10:27","osis":["Heb.10.27"]}],"note":null}],"items":[]},{"question":"And will their misery be equal to their fears?","answer":"Yes. For according to thy fear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For according to thy fear,","proofs":["Psalm 90:11"],"refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"note":null}],"items":[]}]},{"question":"Will all things round about them conspire to make them miserable?","answer":"Yes. For terrors shall make them afraid on every side,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For terrors shall make them afraid on every side,","proofs":["Job 18:11"],"refs":[{"printed":"Job 18:11","osis":["Job.18.11"]}],"note":null}],"items":[{"question":"Will the saints pity them?","answer":"No. For the righteous shall see and laugh at them,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the righteous shall see and laugh at them,","proofs":["Psalm 52:6"],"refs":[{"printed":"Psalm 52:6","osis":["Ps.52.6"]}],"note":null}],"items":[]},{"question":"Will partnership in misery alleviate their pains?","answer":"No. For they shall be amazed one at another, their faces shall be as flames,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For they shall be amazed one at another, their faces shall be as flames,","proofs":["Isaiah 13:8"],"refs":[{"printed":"Isaiah 13:8","osis":["Isa.13.8"]}],"note":null}],"items":[]},{"question":"Shall they have a sad remembrance of their former abundance?","answer":"Yes. Son, remember that thou in thy lifetime receivedst thy good things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Son, remember that thou in thy lifetime receivedst thy good things,","proofs":["Luke 16:25"],"refs":[{"printed":"Luke 16:25","osis":["Luke.16.25"]}],"note":null}],"items":[]},{"question":"And a distant prospect of the heavenly happiness?","answer":"Yes. They shall see Abraham, Isaac and Jacob in the kingdom of heaven and themselves thrust out,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall see Abraham, Isaac and Jacob in the kingdom of heaven and themselves thrust out,","proofs":["Luke 13:28"],"refs":[{"printed":"Luke 13:28","osis":["Luke.13.28"]}],"note":null}],"items":[]},{"question":"And will all this tend to fill them with inexpressible anguish, and horror, fury, and despair?","answer":"Yes. There shall be weeping and gnashing of teeth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There shall be weeping and gnashing of teeth,","proofs":["Matthew 13:42"],"refs":[{"printed":"Matthew 13:42","osis":["Matt.13.42"]}],"note":null}],"items":[]}]},{"question":"Is there no possibility for the wicked to escape?","answer":"No. How can ye escape the damnation of hell,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"How can ye escape the damnation of hell,","proofs":["Matthew 23:33"],"refs":[{"printed":"Matthew 23:33","osis":["Matt.23.33"]}],"note":null}],"items":[{"question":"Cannot they escape by cunning?","answer":"No. God taketh the wise in their own craftiness,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"God taketh the wise in their own craftiness,","proofs":["Job 5:13"],"refs":[{"printed":"Job 5:13","osis":["Job.5.13"]}],"note":null}],"items":[]},{"question":"Nor by power?","answer":"No. For by strength shall no man prevail,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For by strength shall no man prevail,","proofs":["1 Samuel 2:9"],"refs":[{"printed":"1 Samuel 2:9","osis":["1Sam.2.9"]}],"note":null}],"items":[]},{"question":"Nor by flight?","answer":"No. Can any hide himself in secret places, that I shall not see him?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Can any hide himself in secret places, that I shall not see him?","proofs":["Jeremiah 23:24"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null}],"items":[]},{"question":"Nor by numbers?","answer":"No. For though hand join in hand, yet the wicked shall not be unpunished,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For though hand join in hand, yet the wicked shall not be unpunished,","proofs":["Proverbs 11:21"],"refs":[{"printed":"Proverbs 11:21","osis":["Prov.11.21"]}],"note":null}],"items":[]},{"question":"Will hell then be large enough to hold the whole number of the ungodly?","answer":"Yes. For God hath made it deep and large,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God hath made it deep and large,","proofs":["Isaiah 30:33"],"refs":[{"printed":"Isaiah 30:33","osis":["Isa.30.33"]}],"note":null}],"items":[]}]},{"question":"Are the bodies of the wicked lodged in the grave?","answer":"Yes. Like sheep they are laid in the grave,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Like sheep they are laid in the grave,","proofs":["Psalm 49:14"],"refs":[{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"note":null}],"items":[{"question":"Doth the grave consume them?","answer":"Yes. So shall the grave consume those that have sinned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So shall the grave consume those that have sinned,","proofs":["Job 24:19"],"refs":[{"printed":"Job 24:19","osis":["Job.24.19"]}],"note":null}],"items":[]},{"question":"Does it mar their beauty?","answer":"Yes. Death shall feed on them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Death shall feed on them,","proofs":["Psalm 49:14"],"refs":[{"printed":"Psalm 49:14","osis":["Ps.49.14"]}],"note":null}],"items":[]},{"question":"And rob them of their glory?","answer":"Yes. His glory shall not descend after him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His glory shall not descend after him,","proofs":["Psalm 49:17"],"refs":[{"printed":"Psalm 49:17","osis":["Ps.49.17"]}],"note":null}],"items":[]},{"question":"And blot out their memory?","answer":"Yes. He shall be no more remembered,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall be no more remembered,","proofs":["Job 24:20"],"refs":[{"printed":"Job 24:20","osis":["Job.24.20"]}],"note":null}],"items":[]},{"question":"Are they reserved there to the day of judgment?","answer":"Yes. God reserveth the unjust unto the day of judgment to be punished,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God reserveth the unjust unto the day of judgment to be punished,","proofs":["2 Peter 2:9"],"refs":[{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"note":null}],"items":[]},{"question":"And shall they then be brought forth?","answer":"Yes. They shall be brought forth in the day of wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall be brought forth in the day of wrath,","proofs":["Job 21:30"],"refs":[{"printed":"Job 21:30","osis":["Job.21.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":43,"title":null,"part":null,"questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"Will the wicked rise again?","answer":"Yes. There shall be a resurrection both of the just and of the unjust,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There shall be a resurrection both of the just and of the unjust,","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null}],"items":[{"question":"Will they rise at Christ’s call?","answer":"Yes. They shall hear his voice and come forth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall hear his voice and come forth,","proofs":["John 5:28"],"refs":[{"printed":"John 5:28","osis":["John.5.28"]}],"note":null}],"items":[]},{"question":"Will it be a shameful resurrection to such?","answer":"Yes. They shall awake to everlasting shame and contempt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall awake to everlasting shame and contempt,","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null}],"items":[]},{"question":"And a dreadful one?","answer":"Yes. They shall come forth to the resurrection of damnation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall come forth to the resurrection of damnation,","proofs":["John 5:29"],"refs":[{"printed":"John 5:29","osis":["John.5.29"]}],"note":null}],"items":[]},{"question":"And will the judgment follow?","answer":"Yes. The Lord cometh to execute judgment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord cometh to execute judgment,","proofs":["Jude 15"],"refs":[{"printed":"Jude 15","osis":["Jude.1.15"]}],"note":null}],"items":[]}]},{"question":"Is the day of judgment called a great day?","answer":"Yes. It is that great day of God Almighty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is that great day of God Almighty,","proofs":["Revelation 16:14"],"refs":[{"printed":"Revelation 16:14","osis":["Rev.16.14"]}],"note":null}],"items":[{"question":"Will it be a day of discovery?","answer":"Yes. The Lord will bring to light the hidden things of darkness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord will bring to light the hidden things of darkness,","proofs":["1 Corinthians 4:5"],"refs":[{"printed":"1 Corinthians 4:5","osis":["1Cor.4.5"]}],"note":null}],"items":[]},{"question":"And of conviction?","answer":"Yes. To convince all that are ungodly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To convince all that are ungodly,","proofs":["Jude 15"],"refs":[{"printed":"Jude 15","osis":["Jude.1.15"]}],"note":null}],"items":[]},{"question":"And of recompence?","answer":"Yes. He shall recompence tribulation to them that trouble you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall recompence tribulation to them that trouble you,","proofs":["2 Thessalonians 1:6"],"refs":[{"printed":"2 Thessalonians 1:6","osis":["2Thess.1.6"]}],"note":null}],"items":[]},{"question":"And of wrath?","answer":"Yes. The great day of his wrath is come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The great day of his wrath is come,","proofs":["Revelation 6:17"],"refs":[{"printed":"Revelation 6:17","osis":["Rev.6.17"]}],"note":null}],"items":[]},{"question":"Would sinners be glad not to appear on that day?","answer":"Yes. They will say to the mountains and rocks fall on us, and hide us from the face of him that sitteth upon the throne,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They will say to the mountains and rocks fall on us, and hide us from the face of him that sitteth upon the throne,","proofs":["Revelation 6:16"],"refs":[{"printed":"Revelation 6:16","osis":["Rev.6.16"]}],"note":null}],"items":[]},{"question":"But must they appear?","answer":"Yes. I saw the dead both small and great standing before God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I saw the dead both small and great standing before God,","proofs":["Revelation 20:12"],"refs":[{"printed":"Revelation 20:12","osis":["Rev.20.12"]}],"note":null}],"items":[]}]},{"question":"Will the judgment be public?","answer":"Yes. He shall call to the heavens from above, and to the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall call to the heavens from above, and to the earth,","proofs":["Psalm 50:4"],"refs":[{"printed":"Psalm 50:4","osis":["Ps.50.4"]}],"note":null}],"items":[{"question":"And impartial?","answer":"Yes. For there is no respect of persons with God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For there is no respect of persons with God,","proofs":["Romans 2:11"],"refs":[{"printed":"Romans 2:11","osis":["Rom.2.11"]}],"note":null}],"items":[]},{"question":"And very strict?","answer":"Yes. For God will bring work into judgment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God will bring work into judgment,","proofs":["Ecclesiastes 12:14"],"refs":[{"printed":"Ecclesiastes 12:14","osis":["Eccl.12.14"]}],"note":null}],"items":[]},{"question":"Will it extend to the thoughts?","answer":"Yes. For God will judge the secrets of men by Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God will judge the secrets of men by Jesus Christ,","proofs":["Romans 2:16"],"refs":[{"printed":"Romans 2:16","osis":["Rom.2.16"]}],"note":null}],"items":[]},{"question":"And to the words?","answer":"Yes. By thy words thou shalt be justified, and by thy words, condemned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By thy words thou shalt be justified, and by thy words, condemned,","proofs":["Matthew 12:37"],"refs":[{"printed":"Matthew 12:37","osis":["Matt.12.37"]}],"note":null}],"items":[]},{"question":"And to sins of omission?","answer":"Yes. I was hungry and you gave me no meat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I was hungry and you gave me no meat,","proofs":["Matthew 25:42"],"refs":[{"printed":"Matthew 25:42","osis":["Matt.25.42"]}],"note":null}],"items":[]},{"question":"And to sins of commission?","answer":"Yes. For he that doth wrong shall receive for the wrong that he hath done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that doth wrong shall receive for the wrong that he hath done,","proofs":["Colossians 3:25"],"refs":[{"printed":"Colossians 3:25","osis":["Col.3.25"]}],"note":null}],"items":[]},{"question":"Will sentence be immediately passed?","answer":"Yes. Then shall he say to those on his left hand, Depart from me, ye cursed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then shall he say to those on his left hand, Depart from me, ye cursed,","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"items":[]},{"question":"And as speedily executed?","answer":"Yes. These shall go away into everlasting punishment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These shall go away into everlasting punishment,","proofs":["Matthew 25:46"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null}],"items":[]}]},{"question":"Will hell be the place of the sinner’s torment?","answer":"Yes. The wicked shall be turned into hell,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The wicked shall be turned into hell,","proofs":["Isaiah 17"],"refs":[{"printed":"Isaiah 17","osis":["Isa.17"]}],"note":null}],"items":[{"question":"And God the inflicter of it?","answer":"Yes. Upon the wicked he will rain snares, fire and brimstone, an horrible tempest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Upon the wicked he will rain snares, fire and brimstone, an horrible tempest,","proofs":["Psalm 11:6"],"refs":[{"printed":"Psalm 11:6","osis":["Ps.11.6"]}],"note":null}],"items":[]},{"question":"And devils their companions in it?","answer":"Yes. Depart into everlasting fire, prepared for the devil and his angels,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Depart into everlasting fire, prepared for the devil and his angels,","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"items":[]},{"question":"And will the body as well as the soul be the subject of it?","answer":"Yes. The whole body shall be cast into hell,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The whole body shall be cast into hell,","proofs":["Matthew 5:29"],"refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]}],"note":null}],"items":[]}]},{"question":"Will the misery of the damned be unmixed?","answer":"Yes. The wrath of God is poured out without mixture,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The wrath of God is poured out without mixture,","proofs":["Revelation 14:10"],"refs":[{"printed":"Revelation 14:10","osis":["Rev.14.10"]}],"note":null}],"items":[{"question":"And extreme?","answer":"Yes. It is wrath to the uttermost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is wrath to the uttermost,","proofs":["1 Thessalonians 2:16"],"refs":[{"printed":"1 Thessalonians 2:16","osis":["1Thess.2.16"]}],"note":null}],"items":[]},{"question":"And intolerable?","answer":"Yes. Can thine heart endure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Can thine heart endure,","proofs":["Ezekiel 22:13"],"refs":[{"printed":"Ezekiel 22:13","osis":["Ezek.22.13"]}],"note":null}],"items":[]},{"question":"And without end?","answer":"Yes. The smoke of their torment ascendeth up for ever and ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The smoke of their torment ascendeth up for ever and ever,","proofs":["Ezekiel 22:13"],"refs":[{"printed":"Ezekiel 22:13","osis":["Ezek.22.13"]}],"note":null}],"items":[]},{"question":"Will this be the portion of all the wicked?","answer":"Yes. For indignation, and wrath, tribulation, and anguish shall be upon every soul that doeth evil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For indignation, and wrath, tribulation, and anguish shall be upon every soul that doeth evil,","proofs":["Romans 2:9"],"refs":[{"printed":"Romans 2:9","osis":["Rom.2.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":44,"title":null,"part":null,"questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"Hath God revealed his will?","answer":"Yes. He hath showed his word unto Jacob, his statutes and his judgments unto Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath showed his word unto Jacob, his statutes and his judgments unto Israel,","proofs":["Psalm 147:19"],"refs":[{"printed":"Psalm 147:19","osis":["Ps.147.19"]}],"note":null}],"items":[{"question":"Hath he revealed it plainly?","answer":"Yes. So that he may run which readeth it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So that he may run which readeth it,","proofs":["Habakkuk 2:2"],"refs":[{"printed":"Habakkuk 2:2","osis":["Hab.2.2"]}],"note":null}],"items":[]},{"question":"And fully?","answer":"Yes. I have not shunned to declare to you the whole counsel of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have not shunned to declare to you the whole counsel of God,","proofs":["Acts 20:27"],"refs":[{"printed":"Acts 20:27","osis":["Acts.20.27"]}],"note":null}],"items":[]},{"question":"Should we therefore seek to be acquainted with it?","answer":"Yes. Lead me in thy truth and teach me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lead me in thy truth and teach me,","proofs":["Psalm 25:5"],"refs":[{"printed":"Psalm 25:5","osis":["Ps.25.5"]}],"note":null}],"items":[]}]},{"question":"Is obedience to God’s revealed will a duty?","answer":"Yes. And now, O Israel, what doth the Lord thy God require of thee, but to walk in his ways,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And now, O Israel, what doth the Lord thy God require of thee, but to walk in his ways,","proofs":["Deuteronomy 10:12"],"refs":[{"printed":"Deuteronomy 10:12","osis":["Deut.10.12"]}],"note":null}],"items":[{"question":"Is it the duty of all?","answer":"Yes. Give ear all ye inhabitants of the world, both low and high, rich and poor,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give ear all ye inhabitants of the world, both low and high, rich and poor,","proofs":["Psalm 49:1–2"],"refs":[{"printed":"Psalm 49:1–2","osis":["Ps.49.1-Ps.49.2"]}],"note":null}],"items":[]},{"question":"But especially of the redeemed?","answer":"Yes. Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God’s,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God’s,","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"items":[]},{"question":"And is it their whole duty?","answer":"Yes. Let us hear the conclusion of the matter, fear God and keep his commandments, for this is the whole duty of man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us hear the conclusion of the matter, fear God and keep his commandments, for this is the whole duty of man,","proofs":["Ecclesiastes 12:13"],"refs":[{"printed":"Ecclesiastes 12:13","osis":["Eccl.12.13"]}],"note":null}],"items":[]}]},{"question":"Is it reasonable that God should be obeyed?","answer":"Yes. It is our reasonable service,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is our reasonable service,","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null}],"items":[{"question":"Is obedience due to him as our Creator?","answer":"Yes. Thou art my servant, I have formed thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou art my servant, I have formed thee,","proofs":["Isaiah 44:21"],"refs":[{"printed":"Isaiah 44:21","osis":["Isa.44.21"]}],"note":null}],"items":[]},{"question":"And as our preserver?","answer":"Yes. Is he not thy Father that hath bought thee, hath he not made and established thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is he not thy Father that hath bought thee, hath he not made and established thee,","proofs":["Deuteronomy 32:6"],"refs":[{"printed":"Deuteronomy 32:6","osis":["Deut.32.6"]}],"note":null}],"items":[]},{"question":"And as our Master?","answer":"Yes. If I be a Master, where is my fear?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I be a Master, where is my fear?","proofs":["Malachi 1:6"],"refs":[{"printed":"Malachi 1:6","osis":["Mal.1.6"]}],"note":null}],"items":[]},{"question":"And as our Sovereign?","answer":"Yes. All the ends of the earth shall remember and turn unto the Lord, for the kingdom is the Lord’s,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All the ends of the earth shall remember and turn unto the Lord, for the kingdom is the Lord’s,","proofs":["Psalm 22:27–28"],"refs":[{"printed":"Psalm 22:27–28","osis":["Ps.22.27-Ps.22.28"]}],"note":null}],"items":[]},{"question":"Should God’s commands therefore take place of men’s?","answer":"Yes. Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye,","proofs":["Acts 4:19"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":45,"title":null,"part":null,"questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"Were there positive institutions under the old testament?","answer":"Yes. There were meats, and drinks, and diverse washings and carnal ordinances,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There were meats, and drinks, and diverse washings and carnal ordinances,","proofs":["Hebrews 9:10"],"refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]}],"note":null}],"items":[{"question":"Were these suited to the infant state of the church?","answer":"Yes. Even so we, when we were children, were in bondage under the elements of the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Even so we, when we were children, were in bondage under the elements of the world,","proofs":["Galatians 4:3"],"refs":[{"printed":"Galatians 4:3","osis":["Gal.4.3"]}],"note":null}],"items":[]},{"question":"But are they now abolished?","answer":"Yes. For they were only imposed till the time of reformation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they were only imposed till the time of reformation,","proofs":["Hebrews 9:10"],"refs":[{"printed":"Hebrews 9:10","osis":["Heb.9.10"]}],"note":null}],"items":[]},{"question":"Is it our great mercy to be free from them?","answer":"Yes. For they were a yoke which neither our fathers nor we were able to bear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they were a yoke which neither our fathers nor we were able to bear,","proofs":["Acts 15:10"],"refs":[{"printed":"Acts 15:10","osis":["Acts.15.10"]}],"note":null}],"items":[]},{"question":"Do we owe this liberty to Christ?","answer":"Yes. For the priesthood being changed, there is made of necessity a change also of the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the priesthood being changed, there is made of necessity a change also of the law,","proofs":["Hebrews 8:12"],"refs":[{"printed":"Hebrews 8:12","osis":["Heb.8.12"]}],"note":null}],"items":[]},{"question":"And should we stand fast in it?","answer":"Yes. Be not entangled again with the yoke of bondage,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be not entangled again with the yoke of bondage,","proofs":["Galatians 5:1"],"refs":[{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"note":null}],"items":[]}]},{"question":"Are there positive institutions under the gospel?","answer":"Yes. For I have received of the Lord, that which I also delivered unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For I have received of the Lord, that which I also delivered unto you,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null}],"items":[{"question":"And should these be observed?","answer":"Yes. And keep the ordinances as I delivered them unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And keep the ordinances as I delivered them unto you,","proofs":["1 Corinthians 11:2"],"refs":[{"printed":"1 Corinthians 11:2","osis":["1Cor.11.2"]}],"note":null}],"items":[]},{"question":"But is the moral law the principal rule of obedience?","answer":"Yes. The Lord our God made a covenant with us in Horeb,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord our God made a covenant with us in Horeb,","proofs":["Deuteronomy 5:2"],"refs":[{"printed":"Deuteronomy 5:2","osis":["Deut.5.2"]}],"note":null}],"items":[]}]},{"question":"Was this law originally written upon the heart of man?","answer":"Yes. They show the work of the law, written in their hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They show the work of the law, written in their hearts,","proofs":["Romans 2:15"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"note":null}],"items":[{"question":"Doth natural conscience enforce this law?","answer":"Yes. For the Gentiles, which have not the law, do by nature the things contained in the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Gentiles, which have not the law, do by nature the things contained in the law,","proofs":["Romans 2:14"],"refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"note":null}],"items":[]},{"question":"Did the Gentiles then sin by breaking this law?","answer":"Yes. What they know naturally in these things, they corrupt themselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What they know naturally in these things, they corrupt themselves,","proofs":["Jude 10"],"refs":[{"printed":"Jude 10","osis":["Jude.1.10"]}],"note":null}],"items":[]},{"question":"And will they be punished for the breach of it?","answer":"Yes. They that have sinned without law shall perish without law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that have sinned without law shall perish without law,","proofs":["Romans 2:12"],"refs":[{"printed":"Romans 2:12","osis":["Rom.2.12"]}],"note":null}],"items":[]},{"question":"But is this law more fully revealed in the word?","answer":"Yes. The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day,","proofs":["Deuteronomy 5:3"],"refs":[{"printed":"Deuteronomy 5:3","osis":["Deut.5.3"]}],"note":null}],"items":[]}]},{"question":"Should we subscribe to the excellency of the law?","answer":"Yes. The law is holy, just, and good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law is holy, just, and good,","proofs":["Romans 7:12"],"refs":[{"printed":"Romans 7:12","osis":["Rom.7.12"]}],"note":null}],"items":[{"question":"And inquire into its uses?","answer":"Yes. Wherefore then serveth the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore then serveth the law,","proofs":["Galatians 3:19"],"refs":[{"printed":"Galatians 3:19","osis":["Gal.3.19"]}],"note":null}],"items":[]},{"question":"Are the saints under the law as a covenant of works?","answer":"No. We are not under the law, but under grace,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We are not under the law, but under grace,","proofs":["Romans 6:15"],"refs":[{"printed":"Romans 6:15","osis":["Rom.6.15"]}],"note":null}],"items":[]},{"question":"But are they under it as a rule of life?","answer":"Yes. Being not without law to God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Being not without law to God,","proofs":["1 Corinthians 9:21"],"refs":[{"printed":"1 Corinthians 9:21","osis":["1Cor.9.21"]}],"note":null}],"items":[]},{"question":"Is it universally binding?","answer":"Yes. I esteem all thy precepts concerning all things to be right,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I esteem all thy precepts concerning all things to be right,","proofs":["Psalm 119:128"],"refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"note":null}],"items":[]},{"question":"And perpetually so?","answer":"Yes. Do we then make void the law through faith, God forbid,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do we then make void the law through faith, God forbid,","proofs":["Romans 3:31"],"refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null}],"items":[]}]},{"question":"Doth the law curb sin?","answer":"Yes. It was made not for the righteous man but for the lawless and disobedient,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was made not for the righteous man but for the lawless and disobedient,","proofs":["1 Timothy 1:9"],"refs":[{"printed":"1 Timothy 1:9","osis":["1Tim.1.9"]}],"note":null}],"items":[{"question":"And instruct in duty?","answer":"Yes. For the end of the commandment is charity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the end of the commandment is charity,","proofs":["1 Timothy 1:5"],"refs":[{"printed":"1 Timothy 1:5","osis":["1Tim.1.5"]}],"note":null}],"items":[]},{"question":"Doth it convince of sin?","answer":"Yes. I had not known sin but by the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I had not known sin but by the law,","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null}],"items":[]},{"question":"And aggravate sin?","answer":"Yes. The law entered that the offence might abound,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law entered that the offence might abound,","proofs":["Romans 5:20"],"refs":[{"printed":"Romans 5:20","osis":["Rom.5.20"]}],"note":null}],"items":[]},{"question":"And beget fear?","answer":"Yes. It gendereth unto bondage,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It gendereth unto bondage,","proofs":["Galatians 4:24"],"refs":[{"printed":"Galatians 4:24","osis":["Gal.4.24"]}],"note":null}],"items":[]},{"question":"And silence carnal objections?","answer":"Yes. That every mouth might be stopped,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That every mouth might be stopped,","proofs":["Romans 3:19"],"refs":[{"printed":"Romans 3:19","osis":["Rom.3.19"]}],"note":null}],"items":[]},{"question":"And destroy a self-righteous principle?","answer":"Yes. I through the law am dead to the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I through the law am dead to the law,","proofs":["Galatians 2:19"],"refs":[{"printed":"Galatians 2:19","osis":["Gal.2.19"]}],"note":null}],"items":[]},{"question":"And lead the sinner to Christ?","answer":"Yes. The law is our school-master, to bring us to Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law is our school-master, to bring us to Christ,","proofs":["Galatians 3:24"],"refs":[{"printed":"Galatians 3:24","osis":["Gal.3.24"]}],"note":null}],"items":[]},{"question":"Is the law then of great advantage if rightly used?","answer":"Yes. For we know that the law is good, if a man use it lawfully,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we know that the law is good, if a man use it lawfully,","proofs":["1 Timothy 1:8"],"refs":[{"printed":"1 Timothy 1:8","osis":["1Tim.1.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":46,"title":null,"part":null,"questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"Was the moral law in force before the Ten Commandments were given?","answer":"Yes. For Abraham commanded his children to keep the way of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Abraham commanded his children to keep the way of the Lord,","proofs":["Genesis 18:19"],"refs":[{"printed":"Genesis 18:19","osis":["Gen.18.19"]}],"note":null}],"items":[{"question":"Were any parts of it published before?","answer":"Yes. Whoso sheddeth man’s blood, by man shall his blood be shed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso sheddeth man’s blood, by man shall his blood be shed,","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null}],"items":[]},{"question":"But was it at last summed up in Ten Commandments?","answer":"Yes. He declared unto you his covenant, even Ten Commandments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He declared unto you his covenant, even Ten Commandments,","proofs":["Deuteronomy 4:13"],"refs":[{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]}],"note":null}],"items":[]},{"question":"Were these commands spoken?","answer":"Yes. He heard a voice,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He heard a voice,","proofs":["Deuteronomy 4:12"],"refs":[{"printed":"Deuteronomy 4:12","osis":["Deut.4.12"]}],"note":null}],"items":[]},{"question":"And did God speak them?","answer":"Yes. God spake all these words, saying,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God spake all these words, saying,","proofs":["Exodus 20:1"],"refs":[{"printed":"Exodus 20:1","osis":["Exod.20.1"]}],"note":null}],"items":[]},{"question":"Were they written?","answer":"Yes. What is written in the law?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What is written in the law?","proofs":["Luke 10:25"],"refs":[{"printed":"Luke 10:25","osis":["Luke.10.25"]}],"note":null}],"items":[]},{"question":"And did God write them?","answer":"Yes. The writing was the writing of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The writing was the writing of God,","proofs":["Exodus 32:16"],"refs":[{"printed":"Exodus 32:16","osis":["Exod.32.16"]}],"note":null}],"items":[]}]},{"question":"Was Christ concerned in giving the law?","answer":"Yes. He spake to our fathers in Mount Sinai,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He spake to our fathers in Mount Sinai,","proofs":["Acts 7:38"],"refs":[{"printed":"Acts 7:38","osis":["Acts.7.38"]}],"note":null}],"items":[{"question":"Was it given by the hands of Moses?","answer":"Yes. For the law was given by Moses,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the law was given by Moses,","proofs":["John 1:17"],"refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"note":null}],"items":[]},{"question":"And by the ministration of angels?","answer":"Yes. They received the law by the disposition of angels,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They received the law by the disposition of angels,","proofs":["Acts 7:53"],"refs":[{"printed":"Acts 7:53","osis":["Acts.7.53"]}],"note":null}],"items":[]}]},{"question":"Was the law given with much pomp?","answer":"Yes. The Lord came from Sinai and rose up from Seir, and came with ten thousands of his saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord came from Sinai and rose up from Seir, and came with ten thousands of his saints,","proofs":["Deuteronomy 33:2"],"refs":[{"printed":"Deuteronomy 33:2","osis":["Deut.33.2"]}],"note":null}],"items":[{"question":"And with great terror?","answer":"Yes. There were lightnings and thunderings, and the noise of the trumpet and the mountain smoking,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There were lightnings and thunderings, and the noise of the trumpet and the mountain smoking,","proofs":["Exodus 20:18"],"refs":[{"printed":"Exodus 20:18","osis":["Exod.20.18"]}],"note":null}],"items":[]},{"question":"Was the sight thereof terrible to Moses himself?","answer":"Yes. He said, I exceedingly fear and quake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He said, I exceedingly fear and quake,","proofs":["Hebrews 12:21"],"refs":[{"printed":"Hebrews 12:21","osis":["Heb.12.21"]}],"note":null}],"items":[]},{"question":"And did it strike an awe upon the people?","answer":"Yes. When the people saw it they removed and stood afar off,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the people saw it they removed and stood afar off,","proofs":["Exodus 20:18"],"refs":[{"printed":"Exodus 20:18","osis":["Exod.20.18"]}],"note":null}],"items":[]},{"question":"Is it necessary then that what was delivered with so much terror should be obeyed with fear?","answer":"Yes. We must fear God acceptably with reverence and godly fear.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must fear God acceptably with reverence and godly fear.","proofs":["Hebrews 12:28"],"refs":[{"printed":"Hebrews 12:28","osis":["Heb.12.28"]}],"note":"Note, The moral law is so called, because it is a rule, founded upon the perfections of God, having its general principles in the light of nature, and given to mankind as intelligent and social creatures, for the direction of their manners and behaviour."}],"items":[]}]}],"text":null},{"number":47,"title":null,"part":null,"questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"Were the Ten Commandments written originally in two tables?","answer":"Yes. The Lord said hew thee out two tables of stone, and I will write upon the tables,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord said hew thee out two tables of stone, and I will write upon the tables,","proofs":["Deuteronomy 10:1"],"refs":[{"printed":"Deuteronomy 10:1","osis":["Deut.10.1"]}],"note":null}],"items":[{"question":"Is love to God inclusive of all the duties of the first table?","answer":"Yes. It is the first and great commandment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is the first and great commandment,","proofs":["Matthew 22:38"],"refs":[{"printed":"Matthew 22:38","osis":["Matt.22.38"]}],"note":null}],"items":[]},{"question":"And is love to our neighbour inclusive of all the duties of the second?","answer":"Yes. The second is like unto it, thou shalt love thy neighbour as thyself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The second is like unto it, thou shalt love thy neighbour as thyself,","proofs":["Matthew 22:39"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]}],"note":null}],"items":[]},{"question":"Is the whole law then fulfilled in love?","answer":"Yes. For love is the fulfilling of the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For love is the fulfilling of the law,","proofs":["Romans 13:10"],"refs":[{"printed":"Romans 13:10","osis":["Rom.13.10"]}],"note":null}],"items":[]}]},{"question":"Is it our duty to love God?","answer":"Yes. Take good heed to yourselves that ye love the Lord your God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take good heed to yourselves that ye love the Lord your God,","proofs":["Joshua 23:11"],"refs":[{"printed":"Joshua 23:11","osis":["Josh.23.11"]}],"note":null}],"items":[{"question":"Is there in him every thing that is lovely?","answer":"Yes. How great is his beauty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How great is his beauty,","proofs":["Zechariah 9:17"],"refs":[{"printed":"Zechariah 9:17","osis":["Zech.9.17"]}],"note":null}],"items":[]},{"question":"And will he return our love?","answer":"Yes. I love them that love me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I love them that love me,","proofs":["Proverbs 8:17"],"refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"note":null}],"items":[]},{"question":"And reward it?","answer":"Yes. For eye hath not seen what God hath prepared for them that love him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For eye hath not seen what God hath prepared for them that love him,","proofs":["1 Corinthians 2:9"],"refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]}],"note":null}],"items":[]}]},{"question":"Should we discover our love to God in frequent thoughts of him?","answer":"Yes. My meditation of him shall be sweet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My meditation of him shall be sweet,","proofs":["Psalm 104:34"],"refs":[{"printed":"Psalm 104:34","osis":["Ps.104.34"]}],"note":null}],"items":[{"question":"And in earnest desires after him?","answer":"Yes. My soul thirsteth for thee, my flesh longeth for thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My soul thirsteth for thee, my flesh longeth for thee,","proofs":["Psalm 63:2"],"refs":[{"printed":"Psalm 63:2","osis":["Ps.63.2"]}],"note":null}],"items":[]},{"question":"And in sorrow for his absence?","answer":"Yes. Why hidest thou thyself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why hidest thou thyself,","proofs":["Psalm 10:1"],"refs":[{"printed":"Psalm 10:1","osis":["Ps.10.1"]}],"note":null}],"items":[]},{"question":"And in an unfeigned submission to his providential will?","answer":"Yes. I was dumb, I opened not my mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I was dumb, I opened not my mouth,","proofs":["Psalm 39:9"],"refs":[{"printed":"Psalm 39:9","osis":["Ps.39.9"]}],"note":null}],"items":[]},{"question":"And in a conscientious obedience to all his commands?","answer":"Yes. This is the love of God, that we keep his commandments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is the love of God, that we keep his commandments,","proofs":["1 John 5:3"],"refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"note":null}],"items":[]},{"question":"And in a due resentment against whatsoever offends him?","answer":"Yes. Do not I hate them that hate thee, and am I not grieved with those that rise up against thee?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do not I hate them that hate thee, and am I not grieved with those that rise up against thee?","proofs":["Psalm 139:21"],"refs":[{"printed":"Psalm 139:21","osis":["Ps.139.21"]}],"note":null}],"items":[]}]},{"question":"Should our love to God be rational and judicious?","answer":"Yes. That your love might abound yet more and more, in knowledge and in all judgment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That your love might abound yet more and more, in knowledge and in all judgment,","proofs":["Philippians 1:9"],"refs":[{"printed":"Philippians 1:9","osis":["Phil.1.9"]}],"note":null}],"items":[{"question":"And upright and sincere?","answer":"Yes. Grace be with them that love the Lord Jesus Christ in sincerity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Grace be with them that love the Lord Jesus Christ in sincerity,","proofs":["Ephesians 6:24"],"refs":[{"printed":"Ephesians 6:24","osis":["Eph.6.24"]}],"note":null}],"items":[]},{"question":"And strong and vehement?","answer":"Yes. I am sick of love,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am sick of love,","proofs":["Song of Solomon 2:5"],"refs":[{"printed":"Song of Solomon 2:5","osis":["Song.2.5"]}],"note":null}],"items":[]},{"question":"And supreme and superlative?","answer":"Yes. He that loveth father or mother more than me, is not worthy of me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that loveth father or mother more than me, is not worthy of me,","proofs":["Matthew 10:37"],"refs":[{"printed":"Matthew 10:37","osis":["Matt.10.37"]}],"note":null}],"items":[]},{"question":"And constant and abiding?","answer":"Yes. Keep yourselves in the love of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Keep yourselves in the love of God,","proofs":["Jude 21"],"refs":[{"printed":"Jude 21","osis":["Jude.1.21"]}],"note":null}],"items":[]}]},{"question":"Must our love be confined to God?","answer":"No. He that loveth God must love his brother also,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He that loveth God must love his brother also,","proofs":["1 John 4:21"],"refs":[{"printed":"1 John 4:21","osis":["1John.4.21"]}],"note":null}],"items":[{"question":"Should we seek the good of others?","answer":"Yes. Charity seeketh not her own,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Charity seeketh not her own,","proofs":["1 Corinthians 13:5"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]}],"note":null}],"items":[]},{"question":"And lend a compassionate ear to their complaints?","answer":"Yes. To the afflicted pity should be shown,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To the afflicted pity should be shown,","proofs":["Job 6:14"],"refs":[{"printed":"Job 6:14","osis":["Job.6.14"]}],"note":null}],"items":[]},{"question":"And supply their necessities?","answer":"Yes. We should not withhold the poor from his desire, nor cause the eye of the widow to fail,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We should not withhold the poor from his desire, nor cause the eye of the widow to fail,","proofs":["Job 31:16"],"refs":[{"printed":"Job 31:16","osis":["Job.31.16"]}],"note":null}],"items":[]},{"question":"And reprove their sins?","answer":"Yes. Thou shalt in any wise rebuke thy neighbour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt in any wise rebuke thy neighbour,","proofs":["Leviticus 19:17"],"refs":[{"printed":"Leviticus 19:17","osis":["Lev.19.17"]}],"note":null}],"items":[]},{"question":"And pray for them?","answer":"Yes. Pray one for another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pray one for another,","proofs":["James 5:16"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]}],"note":null}],"items":[]},{"question":"And even venture our lives for them if it be necessary?","answer":"Yes. We ought to lay down our lives for the brethren,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We ought to lay down our lives for the brethren,","proofs":["1 John 3:16"],"refs":[{"printed":"1 John 3:16","osis":["1John.3.16"]}],"note":null}],"items":[]}]},{"question":"Should we love others as Christ hath loved us?","answer":"Yes. And walk in love as Christ also loved us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And walk in love as Christ also loved us,","proofs":["Ephesians 5:2"],"refs":[{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null}],"items":[{"question":"And as we love ourselves?","answer":"Yes. Thou shalt love thy neighbour as thyself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt love thy neighbour as thyself,","proofs":["Matthew 19:19"],"refs":[{"printed":"Matthew 19:19","osis":["Matt.19.19"]}],"note":null}],"items":[]},{"question":"Should we love them as sincerely?","answer":"Yes. Let us not love in word, but in deed and in truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us not love in word, but in deed and in truth,","proofs":["1 John 3:18"],"refs":[{"printed":"1 John 3:18","osis":["1John.3.18"]}],"note":null}],"items":[]},{"question":"And as fervently?","answer":"Yes. Above all things have fervent charity among yourselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Above all things have fervent charity among yourselves,","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null}],"items":[]},{"question":"And as constantly?","answer":"Yes. Let brotherly love continue,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let brotherly love continue,","proofs":["Hebrews 13:1"],"refs":[{"printed":"Hebrews 13:1","osis":["Heb.13.1"]}],"note":null}],"items":[]},{"question":"Doth it hence follow that we . should do to others as we would be done by?","answer":"Yes. Whatsoever ye would that men should do to you, do ye even unto them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whatsoever ye would that men should do to you, do ye even unto them,","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null}],"items":[]}]},{"question":"Is love, Christ’s new commandment?","answer":"Yes. A new commandment I give unto you, that ye love one another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A new commandment I give unto you, that ye love one another,","proofs":["John 13:34"],"refs":[{"printed":"John 13:34","osis":["John.13.34"]}],"note":null}],"items":[{"question":"Is it a test of our discipleship?","answer":"Yes. By this shall all men know that ye are my disciples, if ye love one another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By this shall all men know that ye are my disciples, if ye love one another,","proofs":["John 13:35"],"refs":[{"printed":"John 13:35","osis":["John.13.35"]}],"note":null}],"items":[]},{"question":"Is it placed at the top of the Christian graces?","answer":"Yes. The greatest of these is charity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The greatest of these is charity,","proofs":["1 Corinthians 13:13"],"refs":[{"printed":"1 Corinthians 13:13","osis":["1Cor.13.13"]}],"note":null}],"items":[]},{"question":"And is it a grace that will continue and accompany us to heaven?","answer":"Yes. Now abideth charity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now abideth charity,","proofs":["1 Corinthians 13:13"],"refs":[{"printed":"1 Corinthians 13:13","osis":["1Cor.13.13"]}],"note":null}],"items":[]}]}],"text":null},{"number":48,"title":null,"part":null,"questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"Were the children of Israel under peculiar obligations to God?","answer":"Yes. He brought them out of the land of Egypt, and out of the house of bondage,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He brought them out of the land of Egypt, and out of the house of bondage,","proofs":["Exodus 20:22"],"refs":[{"printed":"Exodus 20:22","osis":["Exod.20.22"]}],"note":null}],"items":[{"question":"Were the children of Israel then in Egypt?","answer":"Yes. These are the names of the children of Israel which came into Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These are the names of the children of Israel which came into Egypt,","proofs":["Exodus 1:1"],"refs":[{"printed":"Exodus 1:1","osis":["Exod.1.1"]}],"note":null}],"items":[]},{"question":"Were they there as strangers?","answer":"Yes. Ye were strangers in the land of Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye were strangers in the land of Egypt,","proofs":["Exodus 22:21"],"refs":[{"printed":"Exodus 22:21","osis":["Exod.22.21"]}],"note":null}],"items":[]},{"question":"Were they there as bond slaves?","answer":"Yes. Thou wast a bondman in the land of Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou wast a bondman in the land of Egypt,","proofs":["Deuteronomy 15:15"],"refs":[{"printed":"Deuteronomy 15:15","osis":["Deut.15.15"]}],"note":null}],"items":[]},{"question":"And were they long there?","answer":"Yes. We have dwelt in Egypt a long time,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have dwelt in Egypt a long time,","proofs":["Numbers 20:15"],"refs":[{"printed":"Numbers 20:15","osis":["Num.20.15"]}],"note":null}],"items":[]}]},{"question":"Did God bring them out of Egypt?","answer":"Yes. I made you to go out of Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I made you to go out of Egypt,","proofs":["Judges 2:1"],"refs":[{"printed":"Judges 2:1","osis":["Judg.2.1"]}],"note":null}],"items":[{"question":"And that miraculously?","answer":"Yes. Ye have seen all that the Lord did before your eyes in the land of Egypt, the signs and those great miracles,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have seen all that the Lord did before your eyes in the land of Egypt, the signs and those great miracles,","proofs":["Deuteronomy 29:2–3"],"refs":[{"printed":"Deuteronomy 29:2–3","osis":["Deut.29.2-Deut.29.3"]}],"note":null}],"items":[]},{"question":"And in haste?","answer":"Yes. Thou comest out of Egypt in haste,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou comest out of Egypt in haste,","proofs":["Deuteronomy 16:3"],"refs":[{"printed":"Deuteronomy 16:3","osis":["Deut.16.3"]}],"note":null}],"items":[]},{"question":"And at the appointed time?","answer":"Yes. In the self same day all the hosts of the Lord went out from the land of Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In the self same day all the hosts of the Lord went out from the land of Egypt,","proofs":["Exodus 12:41"],"refs":[{"printed":"Exodus 12:41","osis":["Exod.12.41"]}],"note":null}],"items":[]},{"question":"Did this oblige them to thankfulness?","answer":"Yes. It was a night to be much observed to the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was a night to be much observed to the Lord,","proofs":["Exodus 12:42"],"refs":[{"printed":"Exodus 12:42","osis":["Exod.12.42"]}],"note":null}],"items":[]},{"question":"And to obedience?","answer":"Yes. When I brought thee out of the land of Egypt, I said, obey my voice,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When I brought thee out of the land of Egypt, I said, obey my voice,","proofs":["Jeremiah 7:22–23"],"refs":[{"printed":"Jeremiah 7:22–23","osis":["Jer.7.22-Jer.7.23"]}],"note":null}],"items":[]}]}],"text":null},{"number":49,"title":null,"part":null,"questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"Is God the Lord?","answer":"Yes. I am the Lord, that is my name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the Lord, that is my name,","proofs":["Isaiah 42:8"],"refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null}],"items":[{"question":"Is this a name betokening authority?","answer":"Yes. The Lord Most High is terrible, he is a great King,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord Most High is terrible, he is a great King,","proofs":["Psalm 47:2"],"refs":[{"printed":"Psalm 47:2","osis":["Ps.47.2"]}],"note":null}],"items":[]},{"question":"Is it therefore an obligation upon us to keep his commands?","answer":"Yes. Ye shall therefore keep my statutes and my judgments, I am the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall therefore keep my statutes and my judgments, I am the Lord,","proofs":["Leviticus 18:5"],"refs":[{"printed":"Leviticus 18:5","osis":["Lev.18.5"]}],"note":null}],"items":[]},{"question":"Is he our God?","answer":"Yes. O Lord, thou art our God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord, thou art our God,","proofs":["2 Chronicles 14:11"],"refs":[{"printed":"2 Chronicles 14:11","osis":["2Chr.14.11"]}],"note":null}],"items":[]},{"question":"Is he so by covenant?","answer":"Yes. I entered into covenant with thee, and thou becamest mine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I entered into covenant with thee, and thou becamest mine,","proofs":["Ezekiel 16:8"],"refs":[{"printed":"Ezekiel 16:8","osis":["Ezek.16.8"]}],"note":null}],"items":[]},{"question":"And by our choice?","answer":"Yes. Ye have chosen you the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have chosen you the Lord,","proofs":["Joshua 24:22"],"refs":[{"printed":"Joshua 24:22","osis":["Josh.24.22"]}],"note":null}],"items":[]},{"question":"Is this a reason why we should keep his commandments?","answer":"Yes. Thou shalt love the Lord thy God, and keep his charge,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt love the Lord thy God, and keep his charge,","proofs":["Deuteronomy 11:1"],"refs":[{"printed":"Deuteronomy 11:1","osis":["Deut.11.1"]}],"note":null}],"items":[]},{"question":"And is it a reason obligatory to Gentiles as well as Jews?","answer":"Yes. For is he the God of the Jews only? is he not also of the Gentiles? Yea of the Gentiles also,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For is he the God of the Jews only? is he not also of the Gentiles? Yea of the Gentiles also,","proofs":["Romans 3:29"],"refs":[{"printed":"Romans 3:29","osis":["Rom.3.29"]}],"note":null}],"items":[]}]},{"question":"Is God our Redeemer?","answer":"Yes. All flesh shall know that I the Lord am thy Saviour and thy Redeemer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All flesh shall know that I the Lord am thy Saviour and thy Redeemer,","proofs":["Isaiah 49:26"],"refs":[{"printed":"Isaiah 49:26","osis":["Isa.49.26"]}],"note":null}],"items":[{"question":"Hath he redeemed us from outward troubles?","answer":"Yes. The angel that redeemed me from all evil, bless the lads,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The angel that redeemed me from all evil, bless the lads,","proofs":["Genesis 48:16"],"refs":[{"printed":"Genesis 48:16","osis":["Gen.48.16"]}],"note":null}],"items":[]},{"question":"And from our spiritual enemies?","answer":"Yes. We are delivered out of the hands of our enemies,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are delivered out of the hands of our enemies,","proofs":["Luke 1:74"],"refs":[{"printed":"Luke 1:74","osis":["Luke.1.74"]}],"note":null}],"items":[]},{"question":"And from the bondage of sin?","answer":"Yes. He shall redeem Israel from all their iniquities,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall redeem Israel from all their iniquities,","proofs":["Psalm 130:8"],"refs":[{"printed":"Psalm 130:8","osis":["Ps.130.8"]}],"note":null}],"items":[]},{"question":"And from eternal wrath?","answer":"Yes. Who hath delivered us from the wrath to come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who hath delivered us from the wrath to come,","proofs":["1 Thessalonians 1:10"],"refs":[{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"items":[]}]},{"question":"Are we then in gratitude bound to obey God?","answer":"Yes. Truly I am thy servant, I am thy servant, thou hast loosed my bonds,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Truly I am thy servant, I am thy servant, thou hast loosed my bonds,","proofs":["Psalm 116:16"],"refs":[{"printed":"Psalm 116:16","osis":["Ps.116.16"]}],"note":null}],"items":[{"question":"And in justice?","answer":"Yes. For ye are not your own,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For ye are not your own,","proofs":["1 Corinthians 6:19"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]}],"note":null}],"items":[]},{"question":"And are we guilty not only of horrid ingratitude, but of great impiety if we do not?","answer":"Yes. For will a man rob God?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For will a man rob God?","proofs":["Malachi 3:8"],"refs":[{"printed":"Malachi 3:8","osis":["Mal.3.8"]}],"note":"A national covenant being a thing peculiar to the Jewish economy; what is said under the foregoing answer can only with propriety be applied to real saints, under the gospel dispensation."}],"items":[]}]}],"text":null},{"number":50,"title":null,"part":null,"questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"Is the belief and worship of a Deity one of the principles of natural religion?","answer":"Yes. For all people will walk every one in the name of their God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For all people will walk every one in the name of their God,","proofs":["Micah 4:5"],"refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"note":null}],"items":[{"question":"But is it more strongly inculcated in the divine word?","answer":"Yes. Worship the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Worship the Lord,","proofs":["Psalm 29:2"],"refs":[{"printed":"Psalm 29:2","osis":["Ps.29.2"]}],"note":null}],"items":[]}]},{"question":"Did the sin of having many gods prevail in the early ages of the world?","answer":"Yes. Wherefore hast thou stolen my gods?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore hast thou stolen my gods?","proofs":["Genesis 31:30"],"refs":[{"printed":"Genesis 31:30","osis":["Gen.31.30"]}],"note":null}],"items":[{"question":"And were God’s own people soon infected with it?","answer":"Yes. Up, make us gods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Up, make us gods,","proofs":["Exodus 32:1"],"refs":[{"printed":"Exodus 32:1","osis":["Exod.32.1"]}],"note":null}],"items":[]},{"question":"Is this sin absolutely forbidden in the first commandment?","answer":"Yes. For first of all the commandments is this, hear O Israel, the Lord our God is one Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For first of all the commandments is this, hear O Israel, the Lord our God is one Lord,","proofs":["Mark 12:29"],"refs":[{"printed":"Mark 12:29","osis":["Mark.12.29"]}],"note":null}],"items":[]},{"question":"And was it severely punished in those that were guilty of it?","answer":"Yes. For the Lord plagued the people because they made the calf,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Lord plagued the people because they made the calf,","proofs":["Exodus 32"],"refs":[{"printed":"Exodus 32","osis":["Exod.32"]}],"note":null}],"items":[]}]}],"text":null},{"number":51,"title":null,"part":null,"questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"Is it our duty to know God?","answer":"Yes. Know thou the God of thy fathers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Know thou the God of thy fathers,","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"items":[{"question":"And to acknowledge him?","answer":"Yes. In all thy ways acknowledge him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In all thy ways acknowledge him,","proofs":["Proverbs 3:6"],"refs":[{"printed":"Proverbs 3:6","osis":["Prov.3.6"]}],"note":null}],"items":[]},{"question":"Should we do this by an humble fear of him?","answer":"Yes. I fear God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I fear God,","proofs":["Genesis 42:18"],"refs":[{"printed":"Genesis 42:18","osis":["Gen.42.18"]}],"note":null}],"items":[]},{"question":"And by an hearty confidence in him?","answer":"Yes. I trust in thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I trust in thee,","proofs":["Psalm 25:2"],"refs":[{"printed":"Psalm 25:2","osis":["Ps.25.2"]}],"note":null}],"items":[]},{"question":"And by an entire submission to him?","answer":"Yes. Submit yourselves unto God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Submit yourselves unto God,","proofs":["James 4:7"],"refs":[{"printed":"James 4:7","osis":["Jas.4.7"]}],"note":null}],"items":[]}]},{"question":"Should we acknowledge God as our God?","answer":"Yes. One shall say I am the Lord’s,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"One shall say I am the Lord’s,","proofs":["Isaiah 44:5"],"refs":[{"printed":"Isaiah 44:5","osis":["Isa.44.5"]}],"note":null}],"items":[{"question":"And as the only true God?","answer":"Yes. Ye turned from idols to serve the living and true God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye turned from idols to serve the living and true God,","proofs":["1 Thessalonians 1:9"],"refs":[{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":null}],"items":[]},{"question":"Should we do this publicly and in the face of the world?","answer":"Yes. And hast professed a good profession before many witnesses,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And hast professed a good profession before many witnesses,","proofs":["1 Timothy 6:12"],"refs":[{"printed":"1 Timothy 6:12","osis":["1Tim.6.12"]}],"note":null}],"items":[]},{"question":"Should we do it with judgment and understanding?","answer":"Yes. Choose ye this day whom ye will serve,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Choose ye this day whom ye will serve,","proofs":["Joshua 24:15"],"refs":[{"printed":"Joshua 24:15","osis":["Josh.24.15"]}],"note":null}],"items":[]},{"question":"Should ye do it joyfully and without regret?","answer":"Yes. The jailer rejoiced, believing in God with all his house,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The jailer rejoiced, believing in God with all his house,","proofs":["Acts 16:34"],"refs":[{"printed":"Acts 16:34","osis":["Acts.16.34"]}],"note":null}],"items":[]},{"question":"Should we do it sincerely and without deceit?","answer":"Yes. Son give me thine heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Son give me thine heart,","proofs":["Proverbs 23:26"],"refs":[{"printed":"Proverbs 23:26","osis":["Prov.23.26"]}],"note":null}],"items":[]},{"question":"Should we do it entirely and without reserve?","answer":"Yes. Caleb hath wholly followed the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Caleb hath wholly followed the Lord,","proofs":["Deuteronomy 1:36"],"refs":[{"printed":"Deuteronomy 1:36","osis":["Deut.1.36"]}],"note":null}],"items":[]},{"question":"Should we do it resolutely and without hesitation?","answer":"Yes. Nay, but we will serve the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Nay, but we will serve the Lord,","proofs":["Joshua 24:21"],"refs":[{"printed":"Joshua 24:21","osis":["Josh.24.21"]}],"note":null}],"items":[]},{"question":"And should we do it fixedly and without revolt?","answer":"Yes. So will we not go back from thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So will we not go back from thee,","proofs":["Psalm 80:18"],"refs":[{"printed":"Psalm 80:18","osis":["Ps.80.18"]}],"note":null}],"items":[]}]},{"question":"Should we give up ourselves to the will of God?","answer":"Yes. Here am I, let him do to me as seemeth him good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Here am I, let him do to me as seemeth him good,","proofs":["2 Samuel 15:26"],"refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"note":null}],"items":[{"question":"And surrender ourselves to his government?","answer":"Yes. By thee only will we make mention of thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By thee only will we make mention of thy name,","proofs":["Isaiah 26:13"],"refs":[{"printed":"Isaiah 26:13","osis":["Isa.26.13"]}],"note":null}],"items":[]},{"question":"And devote ourselves to his service?","answer":"Yes. Yield yourselves unto the Lord, and serve the Lord your God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Yield yourselves unto the Lord, and serve the Lord your God,","proofs":["2 Chronicles 30:8"],"refs":[{"printed":"2 Chronicles 30:8","osis":["2Chr.30.8"]}],"note":null}],"items":[]},{"question":"And has God a just right to all this?","answer":"Yes. Of thine own have we given unto thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of thine own have we given unto thee,","proofs":["1 Chronicles 29:14"],"refs":[{"printed":"1 Chronicles 29:14","osis":["1Chr.29.14"]}],"note":null}],"items":[]}]},{"question":"Is it enough that we verbally devote ourselves to the Lord?","answer":"No. For we must vow and pay unto the Lord our God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we must vow and pay unto the Lord our God,","proofs":["Psalm 76:11"],"refs":[{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"note":null}],"items":[{"question":"Must we therefore worship him?","answer":"Yes. We are an holy priesthood to offer up spiritual sacrifices unto God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are an holy priesthood to offer up spiritual sacrifices unto God,","proofs":["1 Peter 2:5"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null}],"items":[]},{"question":"Must we do this with the inward man?","answer":"Yes. Bless the Lord, O my soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Bless the Lord, O my soul,","proofs":["Psalm 103:1"],"refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"note":null}],"items":[]},{"question":"And with the whole man?","answer":"Yes. All that is within me bless his holy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All that is within me bless his holy name,","proofs":["Psalm 103:1"],"refs":[{"printed":"Psalm 103:1","osis":["Ps.103.1"]}],"note":null}],"items":[]},{"question":"And with a view to Christ?","answer":"Yes. Their sacrifices shall be accepted upon mine altar,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their sacrifices shall be accepted upon mine altar,","proofs":["Isaiah 56:7"],"refs":[{"printed":"Isaiah 56:7","osis":["Isa.56.7"]}],"note":null}],"items":[]},{"question":"And by the assistance of the Spirit?","answer":"Yes. Strengthened with might by his Spirit in the inward man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Strengthened with might by his Spirit in the inward man,","proofs":["Ephesians 3:16"],"refs":[{"printed":"Ephesians 3:16","osis":["Eph.3.16"]}],"note":null}],"items":[]},{"question":"And in the way of his own appointments?","answer":"Yes. For in vain do they worship me, teaching for doctrines the commandments of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in vain do they worship me, teaching for doctrines the commandments of men,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]}]},{"question":"Should we also glorify God?","answer":"Yes. Glorify God in your body, and in your spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Glorify God in your body, and in your spirit,","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null}],"items":[{"question":"Should we do this by a constant attendance on his ordinances?","answer":"Yes. All nations shall come and worship before thee, and shall glorify thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All nations shall come and worship before thee, and shall glorify thy name,","proofs":["Psalm 86:9"],"refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"note":null}],"items":[]},{"question":"And by an humble confession of our sins?","answer":"Yes. My son, give glory to God, and make confession to him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My son, give glory to God, and make confession to him,","proofs":["Joshua 7:19"],"refs":[{"printed":"Joshua 7:19","osis":["Josh.7.19"]}],"note":null}],"items":[]},{"question":"And by a regular course of obedience?","answer":"Yes. Herein is my Father glorified, if ye bring forth much fruit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Herein is my Father glorified, if ye bring forth much fruit,","proofs":["John 15:8"],"refs":[{"printed":"John 15:8","osis":["John.15.8"]}],"note":null}],"items":[]},{"question":"And if called thereto by suffering for his sake?","answer":"Yes. This spake he, signifying by what death he should glorify God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This spake he, signifying by what death he should glorify God,","proofs":["John 21:19"],"refs":[{"printed":"John 21:19","osis":["John.21.19"]}],"note":null}],"items":[]},{"question":"And will this in the end redound to our own advantage?","answer":"Yes. For them that honour me, I will honour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For them that honour me, I will honour,","proofs":["1 Samuel 2:30"],"refs":[{"printed":"1 Samuel 2:30","osis":["1Sam.2.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":52,"title":null,"part":null,"questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"Is it a sin to deny God?","answer":"Yes. They deny the only Lord God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They deny the only Lord God,","proofs":["Jude 4"],"refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null}],"items":[{"question":"May God be denied in his attributes?","answer":"Yes. They say, How doth God know, and is there knowledge in the Most High?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They say, How doth God know, and is there knowledge in the Most High?","proofs":["Psalm 73:11"],"refs":[{"printed":"Psalm 73:11","osis":["Ps.73.11"]}],"note":null}],"items":[]},{"question":"And in his authority?","answer":"Yes. Who is Lord over us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who is Lord over us,","proofs":["Psalm 12:4"],"refs":[{"printed":"Psalm 12:4","osis":["Ps.12.4"]}],"note":null}],"items":[]},{"question":"And in his providence?","answer":"Yes. They say the Lord will not do good, neither will he do evil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They say the Lord will not do good, neither will he do evil,","proofs":["Zephaniah 1:12"],"refs":[{"printed":"Zephaniah 1:12","osis":["Zeph.1.12"]}],"note":null}],"items":[]},{"question":"And in his truths?","answer":"Yes. They bring in damnable heresies, denying the Lord that bought them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They bring in damnable heresies, denying the Lord that bought them,","proofs":["2 Peter 2:1"],"refs":[{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]}],"note":null}],"items":[]},{"question":"And may God be practically denied even where he is doctrinally owned?","answer":"Yes. They profess that they know God, but in works they deny him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They profess that they know God, but in works they deny him,","proofs":["Titus 1:16"],"refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"note":null}],"items":[]}]},{"question":"Is ignorance of God a great sin?","answer":"Yes. They know not the way of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They know not the way of the Lord,","proofs":["Jeremiah 5:4"],"refs":[{"printed":"Jeremiah 5:4","osis":["Jer.5.4"]}],"note":null}],"items":[{"question":"And forgetfulness of God?","answer":"Yes. Thou hast forgotten God that formed thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast forgotten God that formed thee,","proofs":["Deuteronomy 32:18"],"refs":[{"printed":"Deuteronomy 32:18","osis":["Deut.32.18"]}],"note":null}],"items":[]},{"question":"And distrust of God?","answer":"Yes. Is the Lord among us, or is he not?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is the Lord among us, or is he not?","proofs":["Exodus 17:7"],"refs":[{"printed":"Exodus 17:7","osis":["Exod.17.7"]}],"note":null}],"items":[]},{"question":"And contempt of God?","answer":"Yes. Wherefore do the wicked contemn God?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore do the wicked contemn God?","proofs":["Psalm 10:13"],"refs":[{"printed":"Psalm 10:13","osis":["Ps.10.13"]}],"note":null}],"items":[]},{"question":"And any abatement of affection towards him?","answer":"Yes. I have somewhat against thee, because thou hast left thy first love,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have somewhat against thee, because thou hast left thy first love,","proofs":["Revelation 2:4"],"refs":[{"printed":"Revelation 2:4","osis":["Rev.2.4"]}],"note":null}],"items":[]}]},{"question":"Is it a sin to neglect the worship of God?","answer":"Yes. Thou hast not called upon me, O Jacob,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast not called upon me, O Jacob,","proofs":["Isaiah 43:22"],"refs":[{"printed":"Isaiah 43:22","osis":["Isa.43.22"]}],"note":null}],"items":[{"question":"Or to divide it?","answer":"Yes. They swear by the Lord, and swear by Malcham,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They swear by the Lord, and swear by Malcham,","proofs":["Zephaniah 1:5"],"refs":[{"printed":"Zephaniah 1:5","osis":["Zeph.1.5"]}],"note":null}],"items":[]},{"question":"Or to be remiss in it?","answer":"Yes. Their heart was not right with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their heart was not right with him,","proofs":["Psalm 78:37"],"refs":[{"printed":"Psalm 78:37","osis":["Ps.78.37"]}],"note":null}],"items":[]},{"question":"Or to perform it for selfish ends?","answer":"Yes. Did ye at all fast unto me, even to me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Did ye at all fast unto me, even to me,","proofs":["Zechariah 7:5"],"refs":[{"printed":"Zechariah 7:5","osis":["Zech.7.5"]}],"note":null}],"items":[]}]},{"question":"Is idolatry a very heinous sin?","answer":"Yes. Neither be ye idolaters, as were some of them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Neither be ye idolaters, as were some of them,","proofs":["1 Corinthians 10:7"],"refs":[{"printed":"1 Corinthians 10:7","osis":["1Cor.10.7"]}],"note":null}],"items":[{"question":"Were the Gentiles idolaters?","answer":"Yes. Ye have seen their idols, wood and stone,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have seen their idols, wood and stone,","proofs":["Deuteronomy 29:17"],"refs":[{"printed":"Deuteronomy 29:17","osis":["Deut.29.17"]}],"note":null}],"items":[]},{"question":"Were they guilty of the grossest idolatry?","answer":"Yes. They sacrificed to devils, and not to God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They sacrificed to devils, and not to God,","proofs":["1 Corinthians 10:20"],"refs":[{"printed":"1 Corinthians 10:20","osis":["1Cor.10.20"]}],"note":null}],"items":[]},{"question":"Are the Papists idolaters?","answer":"Yes. For they do honour to one who sitteth in the temple of God, showing himself that he is God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they do honour to one who sitteth in the temple of God, showing himself that he is God,","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null}],"items":[]},{"question":"But is there such a thing as heart idolatry?","answer":"Yes. These men have set up their idols in their hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These men have set up their idols in their hearts,","proofs":["Ezekiel 14:3"],"refs":[{"printed":"Ezekiel 14:3","osis":["Ezek.14.3"]}],"note":null}],"items":[]},{"question":"Are proud men idolaters?","answer":"Yes. Thine heart is lifted up, and thou hast said, I am a God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thine heart is lifted up, and thou hast said, I am a God,","proofs":["Ezekiel 28:2"],"refs":[{"printed":"Ezekiel 28:2","osis":["Ezek.28.2"]}],"note":null}],"items":[]},{"question":"And covetous men?","answer":"Yes. Mortify covetousness, which is idolatry,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Mortify covetousness, which is idolatry,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"And sensualists?","answer":"Yes. Whose god is their belly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whose god is their belly,","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null}],"items":[]},{"question":"Is undue flattery also a kind of idolatry?","answer":"Yes. The people said, it is the voice of God, and not of man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The people said, it is the voice of God, and not of man,","proofs":["Acts 12:22"],"refs":[{"printed":"Acts 12:22","osis":["Acts.12.22"]}],"note":null}],"items":[]},{"question":"Is this a sin that God will correct in this world?","answer":"Yes. Ye shall bear the sins of your idols,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall bear the sins of your idols,","proofs":["Ezekiel 23:49"],"refs":[{"printed":"Ezekiel 23:49","osis":["Ezek.23.49"]}],"note":null}],"items":[]},{"question":"And will he severely punish it in the world to come?","answer":"Yes. For idolaters shall not inherit the kingdom of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For idolaters shall not inherit the kingdom of God,","proofs":["1 Corinthians 6:9"],"refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":53,"title":null,"part":null,"questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"Doth God see all our actions?","answer":"Yes. If we should say the darkness shall cover us, even the night shall be light about us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If we should say the darkness shall cover us, even the night shall be light about us,","proofs":["Psalm 139:11"],"refs":[{"printed":"Psalm 139:11","osis":["Ps.139.11"]}],"note":null}],"items":[{"question":"Doth he see our most secret duties?","answer":"Yes. I know thy works and thy labour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I know thy works and thy labour,","proofs":["Revelation 2:2"],"refs":[{"printed":"Revelation 2:2","osis":["Rev.2.2"]}],"note":null}],"items":[]},{"question":"And should this be an encouragement in duty?","answer":"Yes. Your father which seeth in secret will reward you openly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Your father which seeth in secret will reward you openly,","proofs":["Matthew 6:4"],"refs":[{"printed":"Matthew 6:4","osis":["Matt.6.4"]}],"note":null}],"items":[]},{"question":"Doth he see our secret sins?","answer":"Yes. He hath set our secret sins in the light of his countenance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath set our secret sins in the light of his countenance,","proofs":["Psalm 90:8"],"refs":[{"printed":"Psalm 90:8","osis":["Ps.90.8"]}],"note":null}],"items":[]},{"question":"And should this dissuade from sin?","answer":"Yes. How can I do this great wickedness, and sin against God?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How can I do this great wickedness, and sin against God?","proofs":["Genesis 39:9"],"refs":[{"printed":"Genesis 39:9","osis":["Gen.39.9"]}],"note":null}],"items":[]}]},{"question":"Do idolaters often flatter themselves that God doth not see them?","answer":"Yes. They do it in the dark, and say, the Lord seeth us not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They do it in the dark, and say, the Lord seeth us not,","proofs":["Ezekiel 8:12"],"refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null}],"items":[{"question":"But doth God see them?","answer":"Yes. If we have stretched out oar hands to a strange god, shall not God search this out?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If we have stretched out oar hands to a strange god, shall not God search this out?","proofs":["Psalm 44:20"],"refs":[{"printed":"Psalm 44:20","osis":["Ps.44.20"]}],"note":null}],"items":[]},{"question":"Is this an aggravation of their sin?","answer":"Yes. They provoke me to anger continually to my face,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They provoke me to anger continually to my face,","proofs":["Isaiah 65:3"],"refs":[{"printed":"Isaiah 65:3","osis":["Isa.65.3"]}],"note":null}],"items":[]},{"question":"And should it be a preservative against it?","answer":"Yes. We must serve God with a perfect heart, for the Lord searcheth all hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must serve God with a perfect heart, for the Lord searcheth all hearts,","proofs":["1 Chronicles 28:9"],"refs":[{"printed":"1 Chronicles 28:9","osis":["1Chr.28.9"]}],"note":null}],"items":[]}]},{"question":"Is Idolatry spiritual robbery?","answer":"Yes. I am the Lord, and my glory I will not give to another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the Lord, and my glory I will not give to another,","proofs":["Isaiah 42:8"],"refs":[{"printed":"Isaiah 42:8","osis":["Isa.42.8"]}],"note":null}],"items":[{"question":"And spiritual adultery?","answer":"Yes. Thou hast gone a whoring from thy God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast gone a whoring from thy God,","proofs":["Hosea 9:1"],"refs":[{"printed":"Hosea 9:1","osis":["Hos.9.1"]}],"note":null}],"items":[]},{"question":"Is God therefore greatly displeased with it?","answer":"Yes. They provoked him to jealousy with strange Gods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They provoked him to jealousy with strange Gods,","proofs":["Deuteronomy 32:16"],"refs":[{"printed":"Deuteronomy 32:16","osis":["Deut.32.16"]}],"note":null}],"items":[]},{"question":"And is this a reason why we should be aware of it?","answer":"Yes. For who knoweth the power of his anger?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For who knoweth the power of his anger?","proofs":["Psalm 90:11"],"refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":54,"title":null,"part":null,"questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"Should we be careful to avoid idolatry?","answer":"Yes. Take heed, lest ye corrupt yourselves, and make you a graven image,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take heed, lest ye corrupt yourselves, and make you a graven image,","proofs":["Deuteronomy 4:15"],"refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]}],"note":null}],"items":[{"question":"And that in all the instances of it?","answer":"Yes. The similitude of any figure, the likeness of male or female, the likeness of any beast, or winged fowl,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The similitude of any figure, the likeness of male or female, the likeness of any beast, or winged fowl,","proofs":["Deuteronomy 4:17–18"],"refs":[{"printed":"Deuteronomy 4:17–18","osis":["Deut.4.17-Deut.4.18"]}],"note":null}],"items":[]},{"question":"And in all the approaches to it?","answer":"Yes. Make no mention of the names of other gods, neither let it be heard out of thy mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Make no mention of the names of other gods, neither let it be heard out of thy mouth,","proofs":["Exodus 23:13"],"refs":[{"printed":"Exodus 23:13","osis":["Exod.23.13"]}],"note":null}],"items":[]}]},{"question":"Is idolatry any infatuating sin?","answer":"Yes. They are mad upon their idols,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are mad upon their idols,","proofs":["Jeremiah 50:38"],"refs":[{"printed":"Jeremiah 50:38","osis":["Jer.50.38"]}],"note":null}],"items":[{"question":"And a spreading sin?","answer":"Yes. For Asia and the whole world worshipped the goddess Diana,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Asia and the whole world worshipped the goddess Diana,","proofs":["Acts 19:27"],"refs":[{"printed":"Acts 19:27","osis":["Acts.19.27"]}],"note":null}],"items":[]},{"question":"Was it therefore necessary that the prohibition of it should be enforced and repeated?","answer":"Yes. For precept must be upon precept, and line upon line,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For precept must be upon precept, and line upon line,","proofs":["Isaiah 28:10"],"refs":[{"printed":"Isaiah 28:10","osis":["Isa.28.10"]}],"note":null}],"items":[]},{"question":"And is it forbidden in the new testament as well as the old?","answer":"Yes. That they should not worship idols of gold and silver, and stone, and wood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That they should not worship idols of gold and silver, and stone, and wood,","proofs":["Revelation 9:20"],"refs":[{"printed":"Revelation 9:20","osis":["Rev.9.20"]}],"note":null}],"items":[]}]}],"text":null},{"number":55,"title":null,"part":null,"questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"May civil honour be given to creatures?","answer":"Yes. Thy father’s children shall bow down before thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy father’s children shall bow down before thee,","proofs":["Genesis 49:8"],"refs":[{"printed":"Genesis 49:8","osis":["Gen.49.8"]}],"note":null}],"items":[{"question":"But is divine worship due only to God?","answer":"Yes. Him only shalt thou serve,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Him only shalt thou serve,","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":null}],"items":[]},{"question":"Is the light of nature sufficient to direct us in the worship of God?","answer":"No. Whom ye ignorantly worship,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Whom ye ignorantly worship,","proofs":["Acts 17:23"],"refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"note":null}],"items":[]},{"question":"Should we therefore have recourse to the written word?","answer":"Yes. And","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And","proofs":["Joshua 8:31"],"refs":[{"printed":"Joshua 8:31","osis":["Josh.8.31"]}],"note":null}],"items":[]}]},{"question":"Should all God’s ordinances be received?","answer":"Yes. Receive, I pray thee, the law from his mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Receive, I pray thee, the law from his mouth,","proofs":["Job 22:22"],"refs":[{"printed":"Job 22:22","osis":["Job.22.22"]}],"note":null}],"items":[{"question":"And observed?","answer":"Yes. Ye shall observe my statutes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall observe my statutes,","proofs":["Leviticus 19:37"],"refs":[{"printed":"Leviticus 19:37","osis":["Lev.19.37"]}],"note":null}],"items":[]},{"question":"And kept pure without adulteration?","answer":"Yes. And thou not unto his’ words,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And thou not unto his’ words,","proofs":["Proverbs 30:6"],"refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"note":null}],"items":[]},{"question":"And entire without diminution?","answer":"Yes. Ye have not kept my ways, but “have been partial in my law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have not kept my ways, but “have been partial in my law,","proofs":["Malachi 2:9"],"refs":[{"printed":"Malachi 2:9","osis":["Mal.2.9"]}],"note":null}],"items":[]},{"question":"Is this especially the duty of ministers?","answer":"Yes. The good thing which was committed to thee keep,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The good thing which was committed to thee keep,","proofs":["2 Timothy 1:14"],"refs":[{"printed":"2 Timothy 1:14","osis":["2Tim.1.14"]}],"note":null}],"items":[]}]},{"question":"May not our own fancies be the rule of our worship?","answer":"No. Remember the commandments of the Lord, and seek not after your own heart, and your own eyes,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Remember the commandments of the Lord, and seek not after your own heart, and your own eyes,","proofs":["Numbers 15:39"],"refs":[{"printed":"Numbers 15:39","osis":["Num.15.39"]}],"note":null}],"items":[{"question":"Nor the customs of men?","answer":"No. After the doings of the land of Egypt, and after the doings of the land of Canaan, ye shall not do,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"After the doings of the land of Egypt, and after the doings of the land of Canaan, ye shall not do,","proofs":["Leviticus 18:3"],"refs":[{"printed":"Leviticus 18:3","osis":["Lev.18.3"]}],"note":null}],"items":[]},{"question":"Nor the prescriptions of superiors?","answer":"No. Be it known unto thee, O King, that we will not serve thy Gods,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Be it known unto thee, O King, that we will not serve thy Gods,","proofs":["Daniel 3:18"],"refs":[{"printed":"Daniel 3:18","osis":["Dan.3.18"]}],"note":null}],"items":[]},{"question":"Should we therefore keep close to God’s word as our rule?","answer":"Yes. And look that thou make them after the pattern,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And look that thou make them after the pattern,","proofs":["Exodus 25:40"],"refs":[{"printed":"Exodus 25:40","osis":["Exod.25.40"]}],"note":null}],"items":[]},{"question":"Nor be affrighted therefrom by the greatest reproaches or sufferings?","answer":"No. None of these things move me,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"None of these things move me,","proofs":["Acts 20:24"],"refs":[{"printed":"Acts 20:24","osis":["Acts.20.24"]}],"note":null}],"items":[]}]}],"text":null},{"number":56,"title":null,"part":null,"questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"Is it a sin to worship any creature?","answer":"Yes. They served the creature more than the Creator,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They served the creature more than the Creator,","proofs":["Romans 1:25"],"refs":[{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null}],"items":[{"question":"Or the image of any creature?","answer":"Yes. Cursed be the man that maketh any graven or molten image an abomination unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cursed be the man that maketh any graven or molten image an abomination unto the Lord,","proofs":["Deuteronomy 27:15"],"refs":[{"printed":"Deuteronomy 27:15","osis":["Deut.27.15"]}],"note":null}],"items":[]},{"question":"May we not worship the host of heaven?","answer":"No. Lest when thou seest the sun and the moon and the stars, thou shouldst be driven to worship them,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Lest when thou seest the sun and the moon and the stars, thou shouldst be driven to worship them,","proofs":["Deuteronomy 4:19"],"refs":[{"printed":"Deuteronomy 4:19","osis":["Deut.4.19"]}],"note":null}],"items":[]},{"question":"Nor great and good men?","answer":"No. Why do ye these things, we are also men of like passions with you,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Why do ye these things, we are also men of like passions with you,","proofs":["Acts 14:15"],"refs":[{"printed":"Acts 14:15","osis":["Acts.14.15"]}],"note":null}],"items":[]},{"question":"Nor good angels?","answer":"No. Let no man beguile you of your reward, by a voluntary humility and worshipping of angels,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Let no man beguile you of your reward, by a voluntary humility and worshipping of angels,","proofs":["Colossians 2:18"],"refs":[{"printed":"Colossians 2:18","osis":["Col.2.18"]}],"note":null}],"items":[]}]},{"question":"Is it a sin to plead for idols?","answer":"Yes. Will ye plead for Baal?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Will ye plead for Baal?","proofs":["Judges 6:31"],"refs":[{"printed":"Judges 6:31","osis":["Judg.6.31"]}],"note":null}],"items":[{"question":"Or pray to them?","answer":"Yes. One shall cry to him yet he cannot answer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"One shall cry to him yet he cannot answer,","proofs":["Isaiah 46:7"],"refs":[{"printed":"Isaiah 46:7","osis":["Isa.46.7"]}],"note":null}],"items":[]},{"question":"Or trust in them?","answer":"Yes. They shall be greatly ashamed that trust in graven images,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall be greatly ashamed that trust in graven images,","proofs":["Isaiah 42:17"],"refs":[{"printed":"Isaiah 42:17","osis":["Isa.42.17"]}],"note":null}],"items":[]},{"question":"Or attribute any thing to them?","answer":"Yes. Lest thou shouldst say, My idol hath done them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lest thou shouldst say, My idol hath done them,","proofs":["Isaiah 48:5"],"refs":[{"printed":"Isaiah 48:5","osis":["Isa.48.5"]}],"note":null}],"items":[]},{"question":"Or give them any part of religious worship?","answer":"Yes. If my heart hath been secretly enticed, or my mouth hath kissed my hand this were an iniquity, to be punished by the Judge,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If my heart hath been secretly enticed, or my mouth hath kissed my hand this were an iniquity, to be punished by the Judge,","proofs":["Job 31:27"],"refs":[{"printed":"Job 31:27","osis":["Job.31.27"]}],"note":null}],"items":[]}]},{"question":"Is it a sin to worship the true God by images?","answer":"Yes. Take ye therefore good heed unto yourselves, for ye saw no manner of similitude,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take ye therefore good heed unto yourselves, for ye saw no manner of similitude,","proofs":["Deuteronomy 4:15–16"],"refs":[{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]}],"note":null}],"items":[{"question":"Can we form any image of God in our minds?","answer":"No. To whom will ye liken God?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"To whom will ye liken God?","proofs":["Isaiah 40:18"],"refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]}],"note":null}],"items":[]},{"question":"Is it impossible then to form it with our hands?","answer":"Yes. For we must not think that the Godhead is like unto gold or silver, or stone graven by art or man’s device,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we must not think that the Godhead is like unto gold or silver, or stone graven by art or man’s device,","proofs":["Acts 17:29"],"refs":[{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null}],"items":[]},{"question":"Do those therefore that attempt it put a great affront upon him?","answer":"Yes. They change the glory of the incorruptible God into an image made like unto corruptible man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They change the glory of the incorruptible God into an image made like unto corruptible man,","proofs":["Romans 1:23"],"refs":[{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"note":null}],"items":[]}]},{"question":"Doth this commandment forbid all superstitious practices in worship?","answer":"Yes. In all things ye are too superstitious,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In all things ye are too superstitious,","proofs":["Acts 17:22"],"refs":[{"printed":"Acts 17:22","osis":["Acts.17.22"]}],"note":null}],"items":[{"question":"And all sinful compliances with the invention of men?","answer":"Yes. Touch not, taste not, handle not after the commandments and doctrines of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Touch not, taste not, handle not after the commandments and doctrines of men,","proofs":["Colossians 2:21–22"],"refs":[{"printed":"Colossians 2:21–22","osis":["Col.2.21-Col.2.22"]}],"note":null}],"items":[]},{"question":"Does it particularly condemn the idolatry of the papists in worshipping a consecrated host?","answer":"Yes. For it is bread that we break,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is bread that we break,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"Is it enough that these things are not expressly forbidden?","answer":"No. They offered strange five, which the Lord commanded them not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They offered strange five, which the Lord commanded them not,","proofs":["Leviticus 10"],"refs":[{"printed":"Leviticus 10","osis":["Lev.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":57,"title":null,"part":null,"questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"Is God the Lord?","answer":"Yes. I am the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the Lord,","proofs":["Leviticus 19:4"],"refs":[{"printed":"Leviticus 19:4","osis":["Lev.19.4"]}],"note":null}],"items":[{"question":"Is that a reason why we should worship him?","answer":"Yes. Let us kneel before the Lord our Maker,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us kneel before the Lord our Maker,","proofs":["Psalm 95:5"],"refs":[{"printed":"Psalm 95:5","osis":["Ps.95.5"]}],"note":null}],"items":[]},{"question":"And is idolatry therefore an act of rebellion against him?","answer":"Yes. We have rebelled by departing from thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have rebelled by departing from thee,","proofs":["Daniel 9:5"],"refs":[{"printed":"Daniel 9:5","osis":["Dan.9.5"]}],"note":null}],"items":[]},{"question":"Is he our God?","answer":"Yes. I am the Lord your God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am the Lord your God,","proofs":["Leviticus 26:13"],"refs":[{"printed":"Leviticus 26:13","osis":["Lev.26.13"]}],"note":null}],"items":[]},{"question":"Is that also a reason why we should worship him?","answer":"Yes. We will serve the Lord, for he is our God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We will serve the Lord, for he is our God,","proofs":["Joshua 24:18"],"refs":[{"printed":"Joshua 24:18","osis":["Josh.24.18"]}],"note":null}],"items":[]},{"question":"And cleave unto him?","answer":"Yes. For hath a nation changed their gods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For hath a nation changed their gods,","proofs":["Jeremiah 2:11"],"refs":[{"printed":"Jeremiah 2:11","osis":["Jer.2.11"]}],"note":null}],"items":[]},{"question":"And is it a breach of covenant if we do not?","answer":"Yes. They will turn unto other gods, and serve them, and break my covenant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They will turn unto other gods, and serve them, and break my covenant,","proofs":["Deuteronomy 31:20"],"refs":[{"printed":"Deuteronomy 31:20","osis":["Deut.31.20"]}],"note":null}],"items":[]}]},{"question":"Is God a jealous God?","answer":"Yes. The Lord thy God is a jealous God amongst you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord thy God is a jealous God amongst you,","proofs":["Deuteronomy 6:15"],"refs":[{"printed":"Deuteronomy 6:15","osis":["Deut.6.15"]}],"note":null}],"items":[{"question":"Doth jealousy imply the height of anger and indignation?","answer":"Yes. God is jealous, the Lord revengeth, and is furious,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God is jealous, the Lord revengeth, and is furious,","proofs":["Nahum 1:2"],"refs":[{"printed":"Nahum 1:2","osis":["Nah.1.2"]}],"note":null}],"items":[]},{"question":"And doth nothing stir up the jealousy of God more than idolatry?","answer":"No. They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities,","proofs":["Deuteronomy 32:21"],"refs":[{"printed":"Deuteronomy 32:21","osis":["Deut.32.21"]}],"note":null}],"items":[]}]},{"question":"Will God visit the iniquity of such?","answer":"Yes. Shall I not visit them for these things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Shall I not visit them for these things,","proofs":["Jeremiah 5:9"],"refs":[{"printed":"Jeremiah 5:9","osis":["Jer.5.9"]}],"note":null}],"items":[{"question":"And that upon their children?","answer":"Yes. Thou recompensest the iniquity of the fathers, into the bosom of their children,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou recompensest the iniquity of the fathers, into the bosom of their children,","proofs":["Jeremiah 32:18"],"refs":[{"printed":"Jeremiah 32:18","osis":["Jer.32.18"]}],"note":null}],"items":[]},{"question":"And their children’s children?","answer":"Yes. To the third and fourth generation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To the third and fourth generation,","proofs":["Exodus 34:7"],"refs":[{"printed":"Exodus 34:7","osis":["Exod.34.7"]}],"note":null}],"items":[]},{"question":"But will his judgments fall most heavily on those who make their father’s sins their own?","answer":"Yes. Behold ye are risen up in your father’s stead, an increase of sinful men, to augment the anger of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold ye are risen up in your father’s stead, an increase of sinful men, to augment the anger of the Lord,","proofs":["Numbers 32:14"],"refs":[{"printed":"Numbers 32:14","osis":["Num.32.14"]}],"note":null}],"items":[]}]},{"question":"Amidst the most general apostacy are there some that love God* and keep his commandments?","answer":"Yes. I have left me seven thousand in Israel that have not bowed to Baal,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have left me seven thousand in Israel that have not bowed to Baal,","proofs":["1 Kings 19:18"],"refs":[{"printed":"1 Kings 19:18","osis":["1Kgs.19.18"]}],"note":null}],"items":[{"question":"And may such expect to be exempted from desolating judgments when they come?","answer":"Yes. Go set a mark on the forehead of them that sigh and cry,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Go set a mark on the forehead of them that sigh and cry,","proofs":["Ezekiel 9:4"],"refs":[{"printed":"Ezekiel 9:4","osis":["Ezek.9.4"]}],"note":null}],"items":[]},{"question":"And to meet with peculiar tokens of the divine regard?","answer":"Yes. For the mercy of the Lord is from everlasting to everlasting, upon all them that fear him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the mercy of the Lord is from everlasting to everlasting, upon all them that fear him,","proofs":["Psalm 103:17"],"refs":[{"printed":"Psalm 103:17","osis":["Ps.103.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":58,"title":null,"part":null,"questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"By God’s name are we to understand his nature?","answer":"Yes. My name is in him, (speaking of Christ)","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My name is in him, (speaking of Christ)","proofs":["Exodus 23:21"],"refs":[{"printed":"Exodus 23:21","osis":["Exod.23.21"]}],"note":null}],"items":[{"question":"And his essential properties?","answer":"Yes. I will make all my goodness to pass before thee, and I will proclaim the name of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will make all my goodness to pass before thee, and I will proclaim the name of the Lord,","proofs":["Exodus 33:19"],"refs":[{"printed":"Exodus 33:19","osis":["Exod.33.19"]}],"note":null}],"items":[]},{"question":"And his titles?","answer":"Yes. If they shall say, what is his name? What shall I answer? And God said, I am that I am,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If they shall say, what is his name? What shall I answer? And God said, I am that I am,","proofs":["Exodus 3:13–14"],"refs":[{"printed":"Exodus 3:13–14","osis":["Exod.3.13-Exod.3.14"]}],"note":null}],"items":[]},{"question":"And any thing whereby he maketh himself known?","answer":"Yes. I have manifested thy name unto the men thou gavest me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have manifested thy name unto the men thou gavest me,","proofs":["John 17:6"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"note":null}],"items":[]}]},{"question":"Should we reverence the name of God?","answer":"Yes. That thou mayest fear this glorious and fearful name, the Lord thy God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That thou mayest fear this glorious and fearful name, the Lord thy God,","proofs":["Deuteronomy 28:58"],"refs":[{"printed":"Deuteronomy 28:58","osis":["Deut.28.58"]}],"note":null}],"items":[{"question":"And trust in it?","answer":"Yes. The name of the Lord is a strong tower, the righteous runneth into it and is safe,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The name of the Lord is a strong tower, the righteous runneth into it and is safe,","proofs":["Proverbs 18:10"],"refs":[{"printed":"Proverbs 18:10","osis":["Prov.18.10"]}],"note":null}],"items":[]},{"question":"And walk in it?","answer":"Yes. We will walk in the name of the Lord our God, for ever and for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We will walk in the name of the Lord our God, for ever and for ever,","proofs":["Micah 4:5"],"refs":[{"printed":"Micah 4:5","osis":["Mic.4.5"]}],"note":null}],"items":[]},{"question":"And should we do this by no other means?","answer":"No. I will take away the names of Baalim out of her mouth,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"I will take away the names of Baalim out of her mouth,","proofs":["Hosea 2:17"],"refs":[{"printed":"Hosea 2:17","osis":["Hos.2.17"]}],"note":null}],"items":[]}]},{"question":"Hath God a great regard for his own name?","answer":"Yes. For how should my name be polluted,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For how should my name be polluted,","proofs":["Isaiah 48:11"],"refs":[{"printed":"Isaiah 48:11","osis":["Isa.48.11"]}],"note":null}],"items":[{"question":"Is it therefore a great sin for us to be careless of it?","answer":"Yes. Neither shalt thou profane the name of thy God, I am the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Neither shalt thou profane the name of thy God, I am the Lord,","proofs":["Leviticus 18:21"],"refs":[{"printed":"Leviticus 18:21","osis":["Lev.18.21"]}],"note":null}],"items":[]}]}],"text":null},{"number":59,"title":null,"part":null,"questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"Should we make profession of God’s name?","answer":"Yes. O Lord, we are called by thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord, we are called by thy name,","proofs":["Jeremiah 14:9"],"refs":[{"printed":"Jeremiah 14:9","osis":["Jer.14.9"]}],"note":null}],"items":[{"question":"And be sincere in our profession?","answer":"Yes. They shall ask the way to Zion with their faces thitherward,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall ask the way to Zion with their faces thitherward,","proofs":["Jeremiah 50:5"],"refs":[{"printed":"Jeremiah 50:5","osis":["Jer.50.5"]}],"note":null}],"items":[]},{"question":"And be careful to credit and maintain it?","answer":"Yes. Thou hast kept my word and hast not denied my name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast kept my word and hast not denied my name,","proofs":["Revelation 3:8"],"refs":[{"printed":"Revelation 3:8","osis":["Rev.3.8"]}],"note":null}],"items":[]}]},{"question":"Should we use the name of God in prayer?","answer":"Yes. I will call on the name of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will call on the name of the Lord,","proofs":["Psalm 116:17"],"refs":[{"printed":"Psalm 116:17","osis":["Ps.116.17"]}],"note":null}],"items":[{"question":"And in praise?","answer":"Yes. Let them praise thy great name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let them praise thy great name,","proofs":["Psalm 99:3"],"refs":[{"printed":"Psalm 99:3","osis":["Ps.99.3"]}],"note":null}],"items":[]},{"question":"And in Christian conversation?","answer":"Yes. I will declare thy name unto my brethren,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will declare thy name unto my brethren,","proofs":["Psalm 22:22"],"refs":[{"printed":"Psalm 22:22","osis":["Ps.22.22"]}],"note":null}],"items":[]},{"question":"But should we do it with the profoundest humility?","answer":"Yes. Behold I have taken upon me to speak unto God, who am but dust and ashes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold I have taken upon me to speak unto God, who am but dust and ashes,","proofs":["Genesis 18:27"],"refs":[{"printed":"Genesis 18:27","osis":["Gen.18.27"]}],"note":null}],"items":[]},{"question":"And when great seriousness and deliberation?","answer":"Yes. Be not rash with thy mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be not rash with thy mouth,","proofs":["Ecclesiastes 5:2"],"refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"note":null}],"items":[]}]},{"question":"Should we give glory to God in his word?","answer":"Yes. For he hath magnified his word above all his name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he hath magnified his word above all his name,","proofs":["Psalm 138:2"],"refs":[{"printed":"Psalm 138:2","osis":["Ps.138.2"]}],"note":null}],"items":[{"question":"And in his works?","answer":"Yes. Let them declare his works with rejoicing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let them declare his works with rejoicing,","proofs":["Psalm 107:22"],"refs":[{"printed":"Psalm 107:22","osis":["Ps.107.22"]}],"note":null}],"items":[]},{"question":"And in his worship?","answer":"Yes. For God is greatly to be feared in the assemblies of his saints, and to be had in reverence by all them that are about him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God is greatly to be feared in the assemblies of his saints, and to be had in reverence by all them that are about him,","proofs":["Psalm 89:7"],"refs":[{"printed":"Psalm 89:7","osis":["Ps.89.7"]}],"note":null}],"items":[]}]},{"question":"Is it lawful to swear?","answer":"Yes. An oath for confirmation is the end of all strife,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"An oath for confirmation is the end of all strife,","proofs":["Hebrews 6:19"],"refs":[{"printed":"Hebrews 6:19","osis":["Heb.6.19"]}],"note":null}],"items":[{"question":"But should we be cautious in swearing?","answer":"Yes. We should fear an oath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We should fear an oath,","proofs":["Ecclesiastes 9:2"],"refs":[{"printed":"Ecclesiastes 9:2","osis":["Eccl.9.2"]}],"note":null}],"items":[]},{"question":"And conscientious?","answer":"Yes. Thou shalt swear in truth, in judgment, and in righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt swear in truth, in judgment, and in righteousness,","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null}],"items":[]},{"question":"Doth an oath bind the soul?","answer":"Yes. If a man swear an oath to bind his soul with a bond,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If a man swear an oath to bind his soul with a bond,","proofs":["Numbers 30:2"],"refs":[{"printed":"Numbers 30:2","osis":["Num.30.2"]}],"note":null}],"items":[]},{"question":"Should we therefore look upon ourselves as bound by it?","answer":"Yes. David spared Mephibosheth, Jonathan’s son, because of the oath of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"David spared Mephibosheth, Jonathan’s son, because of the oath of the Lord,","proofs":["2 Samuel 21:7"],"refs":[{"printed":"2 Samuel 21:7","osis":["2Sam.21.7"]}],"note":null}],"items":[]},{"question":"And that though it is to our detriment?","answer":"Yes. The good man sweareth to his own hurt, and changeth not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The good man sweareth to his own hurt, and changeth not,","proofs":["Psalm 15:4"],"refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":60,"title":null,"part":null,"questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"Is it a great sin to profane God’s name?","answer":"Yes. They profaned my holy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They profaned my holy name,","proofs":["Ezekiel 36:20"],"refs":[{"printed":"Ezekiel 36:20","osis":["Ezek.36.20"]}],"note":null}],"items":[{"question":"Is it a profanation of God’s name to use it as an expletive in discourse?","answer":"Yes. Let your communication be yea, yea, and nay, nay, for whatsoever is more than these cometh of evil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let your communication be yea, yea, and nay, nay, for whatsoever is more than these cometh of evil,","proofs":["Matthew 5:37"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]}],"note":null}],"items":[]},{"question":"Or as a charm?","answer":"Yes. As those exorcists who said we adjure you by Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As those exorcists who said we adjure you by Jesus,","proofs":["Acts 19:13"],"refs":[{"printed":"Acts 19:13","osis":["Acts.19.13"]}],"note":null}],"items":[]},{"question":"Or as a sanction for cruelty?","answer":"Yes. Your brethren that hated you and cast you out, said, Let the Lord be glorified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Your brethren that hated you and cast you out, said, Let the Lord be glorified,","proofs":["Isaiah 66:5"],"refs":[{"printed":"Isaiah 66:5","osis":["Isa.66.5"]}],"note":null}],"items":[]},{"question":"Is God’s name also profaned by putting a slight upon sacred things?","answer":"Yes. Cursed be he that voweth and sacrificeth to the Lord a corrupt thing, for I am a great King, saith the Lord, and my name is dreadful,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cursed be he that voweth and sacrificeth to the Lord a corrupt thing, for I am a great King, saith the Lord, and my name is dreadful,","proofs":["Malachi 1:14"],"refs":[{"printed":"Malachi 1:14","osis":["Mal.1.14"]}],"note":null}],"items":[]}]},{"question":"Is blasphemy a breach of this commandment?","answer":"Yes. Foolish people have blasphemed thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Foolish people have blasphemed thy name,","proofs":["Psalm 74:18"],"refs":[{"printed":"Psalm 74:18","osis":["Ps.74.18"]}],"note":null}],"items":[{"question":"And hypocrisy?","answer":"Yes. For unto the wicked God saith, what hast thou to do to declare my statutes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For unto the wicked God saith, what hast thou to do to declare my statutes,","proofs":["Psalm 50:16"],"refs":[{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"note":null}],"items":[]},{"question":"Is this a great sin?","answer":"Yes. Their heart is divided, now shall they be found faulty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their heart is divided, now shall they be found faulty,","proofs":["Hosea 10:2"],"refs":[{"printed":"Hosea 10:2","osis":["Hos.10.2"]}],"note":null}],"items":[]},{"question":"And a destructive sin?","answer":"Yes. The hypocrites in heart heap up wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The hypocrites in heart heap up wrath,","proofs":["Job 36:13"],"refs":[{"printed":"Job 36:13","osis":["Job.36.13"]}],"note":null}],"items":[]},{"question":"Should we therefore be careful to avoid it?","answer":"Yes. Beware of the leaven of the Pharisees, which is hypocrisy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Beware of the leaven of the Pharisees, which is hypocrisy,","proofs":["Luke 12:1"],"refs":[{"printed":"Luke 12:1","osis":["Luke.12.1"]}],"note":null}],"items":[]}]},{"question":"Is this commandment broken by sinful and unnecessary lots?","answer":"Yes. They cast pur, that is the lot, before Haman from day to day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They cast pur, that is the lot, before Haman from day to day,","proofs":["Esther 3:7"],"refs":[{"printed":"Esther 3:7","osis":["Esth.3.7"]}],"note":null}],"items":[{"question":"And by profane cursing?","answer":"Yes. Out of the same mouth proceedeth blessing and cursing, my brethren, these things ought not to be,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Out of the same mouth proceedeth blessing and cursing, my brethren, these things ought not to be,","proofs":["James 3:10"],"refs":[{"printed":"James 3:10","osis":["Jas.3.10"]}],"note":null}],"items":[]},{"question":"And by rash swearing?","answer":"Yes. Above all things, my brethren, swear not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Above all things, my brethren, swear not,","proofs":["James 5:12"],"refs":[{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null}],"items":[]},{"question":"And by false swearing?","answer":"Yes. Ye shall not swear by my name falsely,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall not swear by my name falsely,","proofs":["Leviticus 19:12"],"refs":[{"printed":"Leviticus 19:12","osis":["Lev.19.12"]}],"note":null}],"items":[]}]},{"question":"Is it a great sin to swear falsely?","answer":"Yes. For it blasphemeth that worthy name, by which we are called,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it blasphemeth that worthy name, by which we are called,","proofs":["James 2:7"],"refs":[{"printed":"James 2:7","osis":["Jas.2.7"]}],"note":null}],"items":[{"question":"Is it a sin that brings a curse upon the persons who are guilty of it?","answer":"Yes. Will ye steal, murder and swear falsely, therefore I will cast you out of my sight,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Will ye steal, murder and swear falsely, therefore I will cast you out of my sight,","proofs":["Jeremiah 7:9, 15"],"refs":[{"printed":"Jeremiah 7:9, 15","osis":["Jer.7.9","Jer.7.15"]}],"note":null}],"items":[]},{"question":"And upon their families?","answer":"Yes. It shall enter into the house of him that sweareth falsely by my name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It shall enter into the house of him that sweareth falsely by my name,","proofs":["Zechariah 5:4"],"refs":[{"printed":"Zechariah 5:4","osis":["Zech.5.4"]}],"note":null}],"items":[]},{"question":"And upon the land?","answer":"Yes. Because of swearing the land mourns,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because of swearing the land mourns,","proofs":["Jeremiah 23:10"],"refs":[{"printed":"Jeremiah 23:10","osis":["Jer.23.10"]}],"note":null}],"items":[]}]}],"text":null},{"number":61,"title":null,"part":null,"questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"Do the breakers of this commandment often escape punishment from men?","answer":"Yes. Men hear cursing, and bewray it not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Men hear cursing, and bewray it not,","proofs":["Proverbs 29:24"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"note":null}],"items":[{"question":"And are they therefore secure?","answer":"Yes. Because sentence is not speedily executed, therefore their hearts is fully set in them to do evil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Because sentence is not speedily executed, therefore their hearts is fully set in them to do evil,","proofs":["Ecclesiastes 8:11"],"refs":[{"printed":"Ecclesiastes 8:11","osis":["Eccl.8.11"]}],"note":null}],"items":[]},{"question":"But do those who connive at this sin thereby become partners in it?","answer":"Yes. If a soul hear the voice of swearing and do not utter it, he shall bear his iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If a soul hear the voice of swearing and do not utter it, he shall bear his iniquity,","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null}],"items":[]}]},{"question":"Do such hope to escape the judgments of God?","answer":"Yes. They belch out with their mouths, and say who doth hear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They belch out with their mouths, and say who doth hear,","proofs":["Psalm 59:7"],"refs":[{"printed":"Psalm 59:7","osis":["Ps.59.7"]}],"note":null}],"items":[{"question":"But shall they escape them?","answer":"No. Surely my oath which he hath despised, I will recompense upon his head,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Surely my oath which he hath despised, I will recompense upon his head,","proofs":["Ezekiel 17:19"],"refs":[{"printed":"Ezekiel 17:19","osis":["Ezek.17.19"]}],"note":null}],"items":[]}]},{"question":"Shall hypocrites be punished?","answer":"Yes. Woe unto you hypocrites,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Woe unto you hypocrites,","proofs":["Matthew 23:13"],"refs":[{"printed":"Matthew 23:13","osis":["Matt.23.13"]}],"note":null}],"items":[{"question":"And mockers?","answer":"Yes. Behold ye despisers, wonder and perish,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold ye despisers, wonder and perish,","proofs":["Acts 13:41"],"refs":[{"printed":"Acts 13:41","osis":["Acts.13.41"]}],"note":null}],"items":[]},{"question":"And covenant breakers?","answer":"Yes. Surely in the place where the king dwelleth, who made him king, and whose covenant he brake, he shall die,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Surely in the place where the king dwelleth, who made him king, and whose covenant he brake, he shall die,","proofs":["Ezekiel 17:16"],"refs":[{"printed":"Ezekiel 17:16","osis":["Ezek.17.16"]}],"note":null}],"items":[]},{"question":"And those who use God’s name in a vain manner?","answer":"Yes. For every idle word that men speak they must give an account,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For every idle word that men speak they must give an account,","proofs":["Matthew 12:36"],"refs":[{"printed":"Matthew 12:36","osis":["Matt.12.36"]}],"note":null}],"items":[]},{"question":"Shall such be punished in this world?","answer":"Yes. The Lord will make their plagues wonderful,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord will make their plagues wonderful,","proofs":["Deuteronomy 28:59"],"refs":[{"printed":"Deuteronomy 28:59","osis":["Deut.28.59"]}],"note":null}],"items":[]},{"question":"And in the world to come?","answer":"Yes. They treasure up wrath against the day of wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They treasure up wrath against the day of wrath,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":62,"title":null,"part":null,"questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"Is labour necessary as well as rest?","answer":"Yes. Six days shalt thou labour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Six days shalt thou labour,","proofs":["Deuteronomy 5:13"],"refs":[{"printed":"Deuteronomy 5:13","osis":["Deut.5.13"]}],"note":null}],"items":[{"question":"Doth labour tend to plenty?","answer":"Yes. The soul of the diligent shall be made fat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The soul of the diligent shall be made fat,","proofs":["Proverbs 13:4"],"refs":[{"printed":"Proverbs 13:4","osis":["Prov.13.4"]}],"note":null}],"items":[]},{"question":"And does it add sweetness to our gettings?","answer":"Yes. The sleep of the labouring man is sweet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The sleep of the labouring man is sweet,","proofs":["Ecclesiastes 5:12"],"refs":[{"printed":"Ecclesiastes 5:12","osis":["Eccl.5.12"]}],"note":null}],"items":[]},{"question":"Doth idleness tend to poverty?","answer":"Yes. It clotheth a man with rags,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It clotheth a man with rags,","proofs":["Proverbs 23:21"],"refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"note":null}],"items":[]},{"question":"And expose to many temptations?","answer":"Yes. They learn to be idle, and not only idle but tattlers also, and busy bodies, speaking things which they ought not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They learn to be idle, and not only idle but tattlers also, and busy bodies, speaking things which they ought not,","proofs":["1 Timothy 5:13"],"refs":[{"printed":"1 Timothy 5:13","osis":["1Tim.5.13"]}],"note":null}],"items":[]},{"question":"Is it therefore forbidden under the severest penalties?","answer":"Yes. This we commanded you that if any would not work, neither should he eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This we commanded you that if any would not work, neither should he eat,","proofs":["2 Thessalonians 3:10"],"refs":[{"printed":"2 Thessalonians 3:10","osis":["2Thess.3.10"]}],"note":null}],"items":[]},{"question":"And doth it hence appear that a multiplicity of unnecessary holy days is both a nuisance and a sin?","answer":"Yes. Ye observe days and months, and times, and years, I am afraid of you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye observe days and months, and times, and years, I am afraid of you,","proofs":["Galatians 4:10–11"],"refs":[{"printed":"Galatians 4:10–11","osis":["Gal.4.10-Gal.4.11"]}],"note":null}],"items":[]}]},{"question":"Should every returning seventh day be set apart to the services of religion?","answer":"Yes. From one Sabbath to another shall all flesh come and worship before me, saith the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"From one Sabbath to another shall all flesh come and worship before me, saith the Lord,","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null}],"items":[{"question":"But should our religion be confined to that day?","answer":"No. For every day will I bless thee,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For every day will I bless thee,","proofs":["Psalm 145:2"],"refs":[{"printed":"Psalm 145:2","osis":["Ps.145.2"]}],"note":null}],"items":[]},{"question":"Must children keep the Sabbath?","answer":"Yes. Thou, and thy son, and thy daughter,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou, and thy son, and thy daughter,","proofs":["Exodus 20:10"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"note":null}],"items":[]},{"question":"And servants?","answer":"Yes. That thy man-servant and thy maid-servant may rest as well as thou,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That thy man-servant and thy maid-servant may rest as well as thou,","proofs":["Deuteronomy 5:14"],"refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"note":null}],"items":[]},{"question":"And our cattle?","answer":"Yes. I saw some lading asses on the Sabbath day and I testified against them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I saw some lading asses on the Sabbath day and I testified against them,","proofs":["Nehemiah 13:15"],"refs":[{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]}],"note":null}],"items":[]},{"question":"Hath the Sabbath a reference to God’s resting from the works of creation?","answer":"Yes. On the seventh day God ended his works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"On the seventh day God ended his works,","proofs":["Genesis 2:2"],"refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"note":null}],"items":[]},{"question":"Should we therefore on this day remember him in his works?","answer":"Yes. Worship him that made heaven, and earth, and the sea, and the fountains of water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Worship him that made heaven, and earth, and the sea, and the fountains of water,","proofs":["Revelation 14:7"],"refs":[{"printed":"Revelation 14:7","osis":["Rev.14.7"]}],"note":null}],"items":[]},{"question":"Doth it point out an eternal rest?","answer":"Yes. There remaineth a rest, (or the keeping of a Sabbath) for the people of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There remaineth a rest, (or the keeping of a Sabbath) for the people of God,","proofs":["Hebrews 4:9"],"refs":[{"printed":"Hebrews 4:9","osis":["Heb.4.9"]}],"note":null}],"items":[]},{"question":"Should we therefore keep that rest in view, and labour to attain it?","answer":"Yes. Let us labour therefore to enter into that rest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us labour therefore to enter into that rest,","proofs":["Hebrews 4:11"],"refs":[{"printed":"Hebrews 4:11","osis":["Heb.4.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":63,"title":null,"part":null,"questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"Is it the will of God that we should take special notice of the Sabbath?","answer":"Yes. Remember the Sabbath day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember the Sabbath day,","proofs":["Exodus 20:8"],"refs":[{"printed":"Exodus 20:8","osis":["Exod.20.8"]}],"note":null}],"items":[{"question":"Should we remember it before it comes?","answer":"Yes. For we read of the preparation of the Sabbath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we read of the preparation of the Sabbath,","proofs":["Mark 15:42"],"refs":[{"printed":"Mark 15:42","osis":["Mark.15.42"]}],"note":null}],"items":[]},{"question":"And when it comes?","answer":"Yes. Eat that to-day, for to-day is a Sabbath unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Eat that to-day, for to-day is a Sabbath unto the Lord,","proofs":["Exodus 16:25"],"refs":[{"printed":"Exodus 16:25","osis":["Exod.16.25"]}],"note":null}],"items":[]},{"question":"And after it is over?","answer":"Yes. I had gone with the multitude that kept holy day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I had gone with the multitude that kept holy day,","proofs":["Psalm 42:4"],"refs":[{"printed":"Psalm 42:4","osis":["Ps.42.4"]}],"note":null}],"items":[]}]},{"question":"Must we keep holy the Sabbath-day?","answer":"Yes. Hallow my Sabbaths,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hallow my Sabbaths,","proofs":["Ezekiel 20:20"],"refs":[{"printed":"Ezekiel 20:20","osis":["Ezek.20.20"]}],"note":null}],"items":[{"question":"Must we keep it by holy rest?","answer":"Yes. Six days may work be done, but in the seventh is the Sabbath of rest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Six days may work be done, but in the seventh is the Sabbath of rest,","proofs":["Exodus 31:15"],"refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"note":null}],"items":[]},{"question":"And by holy services?","answer":"Yes. The people of the land shall worship at the door of this gate in the Sabbath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The people of the land shall worship at the door of this gate in the Sabbath,","proofs":["Ezekiel 46:3"],"refs":[{"printed":"Ezekiel 46:3","osis":["Ezek.46.3"]}],"note":null}],"items":[]},{"question":"And with holy affections?","answer":"Yes. This is the day which the Lord hath made, we will rejoice and be glad in it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is the day which the Lord hath made, we will rejoice and be glad in it,","proofs":["Psalm 118:24"],"refs":[{"printed":"Psalm 118:24","osis":["Ps.118.24"]}],"note":null}],"items":[]}]},{"question":"Must the Sabbath that we keep be a common day, consisting of twenty-four hours?","answer":"Yes. For the evening and the morning were the first day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the evening and the morning were the first day,","proofs":["Genesis 1:5"],"refs":[{"printed":"Genesis 1:5","osis":["Gen.1.5"]}],"note":null}],"items":[{"question":"Should not the Sabbath then be begun and ended in the evening?","answer":"No. For we read that the Sabbath ended when it begun to dawn towards the first day of the week,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we read that the Sabbath ended when it begun to dawn towards the first day of the week,","proofs":["Matthew 28:1"],"refs":[{"printed":"Matthew 28:1","osis":["Matt.28.1"]}],"note":null}],"items":[]}]}],"text":null},{"number":64,"title":null,"part":null,"questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"Was the Sabbath appointed from the beginning of the world?","answer":"Yes. God blessed the seventh day and sanctified it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God blessed the seventh day and sanctified it,","proofs":["Genesis 2:2"],"refs":[{"printed":"Genesis 2:2","osis":["Gen.2.2"]}],"note":null}],"items":[{"question":"And was it observed before the giving of the law?","answer":"Yes. Tomorrow is the rest of the holy Sabbath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Tomorrow is the rest of the holy Sabbath,","proofs":["Exodus 16:23"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"note":null}],"items":[]},{"question":"Was it particularly enforced upon the Israelites?","answer":"Yes. I gave them my Sabbaths,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I gave them my Sabbaths,","proofs":["Ezekiel 20:12"],"refs":[{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]}],"note":null}],"items":[]},{"question":"And that in commemoration of their delivery out of Egypt?","answer":"Yes. Remember that thou wast a servant in Egypt, and that the Lord thy God brought thee out from thence, therefore he commanded thee to keep the Sabbath-day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember that thou wast a servant in Egypt, and that the Lord thy God brought thee out from thence, therefore he commanded thee to keep the Sabbath-day,","proofs":["Deuteronomy 5:15"],"refs":[{"printed":"Deuteronomy 5:15","osis":["Deut.5.15"]}],"note":null}],"items":[]},{"question":"But is it obligator yon Christians?","answer":"Yes. Pray that your flight be not on the Sabbath-day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pray that your flight be not on the Sabbath-day,","proofs":["Matthew 24:20"],"refs":[{"printed":"Matthew 24:20","osis":["Matt.24.20"]}],"note":null}],"items":[]}]},{"question":"Was the Jewish Sabbath kept on the seventh day of the week?","answer":"Yes. For he spake on the seventh day this wise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he spake on the seventh day this wise,","proofs":["Hebrews 4:4"],"refs":[{"printed":"Hebrews 4:4","osis":["Heb.4.4"]}],"note":null}],"items":[{"question":"But had Christ a power to alter it?","answer":"Yes. For the Son of Man is Lord even of the Sabbath-day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Son of Man is Lord even of the Sabbath-day,","proofs":["Matthew 12:8"],"refs":[{"printed":"Matthew 12:8","osis":["Matt.12.8"]}],"note":null}],"items":[]},{"question":"Is such an alteration hinted at in the Old Testament?","answer":"Yes. It shall be that upon the eighth day, and so forward, the priests shall make your burnt-offerings, etc., and I will accept you, saith the Lord God.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It shall be that upon the eighth day, and so forward, the priests shall make your burnt-offerings, etc., and I will accept you, saith the Lord God.","proofs":["Ezekiel 43:27"],"refs":[{"printed":"Ezekiel 43:27","osis":["Ezek.43.27"]}],"note":"Most if not all expositors agree, that these chapters at the end of Ezekiel refer to the form, order and worship of the gospel church, (though there may be some difficulty in making the application) and then by the eighth day here spoken of, it seems most natural to understand the first day of the week, or Christian sabbath, in the stated returns of it. See Dr. Gill, upon the place."}],"items":[]},{"question":"And did it actually take place after Christ’s resurrection?","answer":"Yes. For on the first day of the week, the disciples came together to break bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For on the first day of the week, the disciples came together to break bread,","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null}],"items":[]},{"question":"And does their example carry in it, the force of a command?","answer":"Yes. Wherefore I beseech you, be ye followers of me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore I beseech you, be ye followers of me,","proofs":["1 Corinthians 4:16"],"refs":[{"printed":"1 Corinthians 4:16","osis":["1Cor.4.16"]}],"note":null}],"items":[]}]},{"question":"Did Christ rise upon the first day?","answer":"Yes. He rose early on the first day of the week,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He rose early on the first day of the week,","proofs":["Mark 16:9"],"refs":[{"printed":"Mark 16:9","osis":["Mark.16.9"]}],"note":null}],"items":[{"question":"And did he then rest from his labours?","answer":"Yes. He ceased from his own works, as God did from his,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He ceased from his own works, as God did from his,","proofs":["Hebrews 4:10"],"refs":[{"printed":"Hebrews 4:10","osis":["Heb.4.10"]}],"note":null}],"items":[]},{"question":"Did he honour this day with his presence?","answer":"Yes. The same day at evening, being the first day of the week, came Jesus, and stood in the midst,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The same day at evening, being the first day of the week, came Jesus, and stood in the midst,","proofs":["John 20:19"],"refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"note":null}],"items":[]},{"question":"And did he renew his visit the next first day?","answer":"Yes. After eight days, when the disciples were within and Thomas with them, came Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"After eight days, when the disciples were within and Thomas with them, came Jesus,","proofs":["John 20:26"],"refs":[{"printed":"John 20:26","osis":["John.20.26"]}],"note":"Almost all the nations of the world, except the English, reckon their days inclusively, and so did the ancient Hebrews. ’Tis observable, that we read of no other assembling of the disciples between the days spoken of John 20:19,26, which is somewhat surprising, if we suppose the seventh day to have been kept by them as the sabbath. Surely they would have then met on that day, and Christ would have dignified it by his presence."}],"items":[]},{"question":"And was this a mark of his approbation?","answer":"Yes. For he meeteth them that remember him in his ways,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he meeteth them that remember him in his ways,","proofs":["Isaiah 64:5"],"refs":[{"printed":"Isaiah 64:5","osis":["Isa.64.5"]}],"note":null}],"items":[]}]},{"question":"Was this day dignified by a new title?","answer":"Yes. It was called the Lord’s day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was called the Lord’s day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"items":[{"question":"Did the Spirit bestow his extraordinary gifts on this day?","answer":"Yes. For it was on the day of Pentecost, which was the morrow after the seventh day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it was on the day of Pentecost, which was the morrow after the seventh day,","proofs":["Acts 2:1"],"refs":[{"printed":"Acts 2:1","osis":["Acts.2.1"]}],"note":null}],"items":[]},{"question":"Does he on it confer his special grace?","answer":"Yes. I was in the Spirit on the Lord’s day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I was in the Spirit on the Lord’s day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null}],"items":[]}]},{"question":"Did the primitive Christians assemble on this day?","answer":"Yes. Upon the first day of the week let every one lay by him in store,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Upon the first day of the week let every one lay by him in store,","proofs":["1 Corinthians 16:1–2"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"note":null}],"items":[{"question":"And was this a public and not a private collection?","answer":"Yes. That there be no gatherings when I come.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That there be no gatherings when I come.","proofs":["1 Corinthians 16:1–2"],"refs":[{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]}],"note":"Such charitable contributions were well adapted to times of public worship. See Dr. Gill, on the place, as also Isaiah 58."}],"items":[]},{"question":"Is their practice then a rule?","answer":"Yes. Ye became followers of the churches of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye became followers of the churches of Christ,","proofs":["1 Thessalonians 2:14"],"refs":[{"printed":"1 Thessalonians 2:14","osis":["1Thess.2.14"]}],"note":null}],"items":[]}]},{"question":"Do we upon this day commemorate a more glorious creation than the first?","answer":"Yes. Behold I create new heavens and a new earth, and the former shall not be remembered, nor come into mind,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold I create new heavens and a new earth, and the former shall not be remembered, nor come into mind,","proofs":["Isaiah 65:17"],"refs":[{"printed":"Isaiah 65:17","osis":["Isa.65.17"]}],"note":null}],"items":[{"question":"And celebrate a more eminent deliverance than that of the children of Israel out of Egypt?","answer":"Yes. The days come that they shall no more say, the Lord liveth which brought up the children of Israel out of Egypt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The days come that they shall no more say, the Lord liveth which brought up the children of Israel out of Egypt,","proofs":["Jeremiah 23:7"],"refs":[{"printed":"Jeremiah 23:7","osis":["Jer.23.7"]}],"note":null}],"items":[]},{"question":"Should we therefore join with our fellow Christians in keeping this day?","answer":"Yes. For if any man will be contentious, we have no such custom, neither the churches of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if any man will be contentious, we have no such custom, neither the churches of Christ,","proofs":["1 Corinthians 11:16"],"refs":[{"printed":"1 Corinthians 11:16","osis":["1Cor.11.16"]}],"note":null}],"items":[]},{"question":"But is not this a direct breach of the fourth commandment?","answer":"No. For that only says, Six days shalt thou labour, but the seventh (i.e. the day following the sixth) is the sabbath,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For that only says, Six days shalt thou labour, but the seventh (i.e. the day following the sixth) is the sabbath,","proofs":["Exodus 20:10"],"refs":[{"printed":"Exodus 20:10","osis":["Exod.20.10"]}],"note":null}],"items":[]},{"question":"If the matter was more disputable than it is, should not the superior advantage of keeping the first day in the present circumstances of things have some weight?","answer":"Yes. For the sabbath was made for man, and not man for the sabbath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the sabbath was made for man, and not man for the sabbath,","proofs":["Mark 2:27"],"refs":[{"printed":"Mark 2:27","osis":["Mark.2.27"]}],"note":null}],"items":[]}]}],"text":null},{"number":65,"title":null,"part":null,"questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"Must we sanctify the sabbath?","answer":"Yes. Keep the sabbath to sanctify it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Keep the sabbath to sanctify it,","proofs":["Deuteronomy 5:12"],"refs":[{"printed":"Deuteronomy 5:12","osis":["Deut.5.12"]}],"note":null}],"items":[{"question":"Must the whole sabbath be sanctified?","answer":"Yes. When the gates of Jerusalem began to be dark, before the sabbath I commanded that they should be shut, and that they should not be opened till after the sabbath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the gates of Jerusalem began to be dark, before the sabbath I commanded that they should be shut, and that they should not be opened till after the sabbath,","proofs":["Nehemiah 13:19"],"refs":[{"printed":"Nehemiah 13:19","osis":["Neh.13.19"]}],"note":null}],"items":[]}]},{"question":"Must we keep the sabbath as a day of rest?","answer":"Yes. It is a sabbath of rest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is a sabbath of rest,","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null}],"items":[{"question":"And do no work thereon?","answer":"No. Ye shall do no work therein,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Ye shall do no work therein,","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null}],"items":[]},{"question":"Must we avoid those labours which are permitted on other days?","answer":"Yes. Take heed on yourselves and bear no burden on the sabbath day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take heed on yourselves and bear no burden on the sabbath day,","proofs":["Jeremiah 17:21"],"refs":[{"printed":"Jeremiah 17:21","osis":["Jer.17.21"]}],"note":null}],"items":[]},{"question":"And which are required on other days?","answer":"Yes. Six days shall ye gather manna, but on the seventh which is the sabbath, there shall be none,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Six days shall ye gather manna, but on the seventh which is the sabbath, there shall be none,","proofs":["Exodus 16:26"],"refs":[{"printed":"Exodus 16:26","osis":["Exod.16.26"]}],"note":null}],"items":[]},{"question":"And does this extend to most busy seasons of the year?","answer":"Yes. For in earing time, and in harvest thou shalt rest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in earing time, and in harvest thou shalt rest,","proofs":["Exodus 34:21"],"refs":[{"printed":"Exodus 34:21","osis":["Exod.34.21"]}],"note":null}],"items":[]},{"question":"Is buying and selling therefore unlawful on the sabbath-day?","answer":"Yes. I testified against them in the day that they sold victuals,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I testified against them in the day that they sold victuals,","proofs":["Nehemiah 13:15"],"refs":[{"printed":"Nehemiah 13:15","osis":["Neh.13.15"]}],"note":null}],"items":[]}]},{"question":"Should public worship be maintained on the sabbath-day?","answer":"Yes. It is an holy convocation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is an holy convocation,","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null}],"items":[{"question":"And should we make conscience of attending upon it?","answer":"Yes. Not forsaking the assembling yourselves together,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not forsaking the assembling yourselves together,","proofs":["Hebrews 10:25"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"note":null}],"items":[]},{"question":"And that early?","answer":"Yes. Early will I seek thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Early will I seek thee,","proofs":["Psalm 63"],"refs":[{"printed":"Psalm 63","osis":["Ps.63"]}],"note":null}],"items":[]},{"question":"But should we confine our religious services to the house of God?","answer":"No. It is the sabbath of the Lord in all our dwellings,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"It is the sabbath of the Lord in all our dwellings,","proofs":["Leviticus 23:3"],"refs":[{"printed":"Leviticus 23:3","osis":["Lev.23.3"]}],"note":null}],"items":[]}]},{"question":"Is prayer a part of sabbath service?","answer":"Yes. On the sabbath-day we went to the river’s side, where prayer was wont to be made,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"On the sabbath-day we went to the river’s side, where prayer was wont to be made,","proofs":["Acts 16:13"],"refs":[{"printed":"Acts 16:13","osis":["Acts.16.13"]}],"note":null}],"items":[{"question":"And singing of psalms?","answer":"Yes. We have a psalm or song for the sabbath-day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have a psalm or song for the sabbath-day,","proofs":["Psalm 92"],"refs":[{"printed":"Psalm 92","osis":["Ps.92"]}],"note":null}],"items":[]},{"question":"And hearing?","answer":"Yes. The next sabbath day came almost the whole city together to hear the word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The next sabbath day came almost the whole city together to hear the word,","proofs":["Acts 13:44"],"refs":[{"printed":"Acts 13:44","osis":["Acts.13.44"]}],"note":null}],"items":[]},{"question":"And Christian conversation?","answer":"Yes. They talked together of all those things that had happened,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They talked together of all those things that had happened,","proofs":["Luke 24:14"],"refs":[{"printed":"Luke 24:14","osis":["Luke.24.14"]}],"note":null}],"items":[]}]},{"question":"Should we keep the sabbath with reverence?","answer":"Yes. Keep thy foot when thou goest into the house of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Keep thy foot when thou goest into the house of God,","proofs":["Ecclesiastes 5:1"],"refs":[{"printed":"Ecclesiastes 5:1","osis":["Eccl.5.1"]}],"note":null}],"items":[{"question":"And with diligence?","answer":"Yes. We must lay hold on the sabbath to keep it from polluting it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must lay hold on the sabbath to keep it from polluting it,","proofs":["Isaiah 56:2"],"refs":[{"printed":"Isaiah 56:2","osis":["Isa.56.2"]}],"note":null}],"items":[]},{"question":"And must we honour God in all the duties of it?","answer":"Yes. We must call the sabbath honorable and honor him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must call the sabbath honorable and honor him,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"Are men apt to watch how we keep the sabbath?","answer":"Yes. As he went into the house of one of the chief Pharisees on the sabbath day they watched him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As he went into the house of one of the chief Pharisees on the sabbath day they watched him,","proofs":["Luke 14:1"],"refs":[{"printed":"Luke 14:1","osis":["Luke.14.1"]}],"note":null}],"items":[]},{"question":"And should this make us circumspect?","answer":"Yes. Lead me in a plain path because of mine enemies, (marg. observers,)","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lead me in a plain path because of mine enemies, (marg. observers,)","proofs":["Psalm 27:11"],"refs":[{"printed":"Psalm 27:11","osis":["Ps.27.11"]}],"note":null}],"items":[]}]},{"question":"Are works of charity and mercy to be done on the sabbath day?","answer":"Yes. Ought not this woman to be loosed from this bond on the sabbath day?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ought not this woman to be loosed from this bond on the sabbath day?","proofs":["Luke 13:16"],"refs":[{"printed":"Luke 13:16","osis":["Luke.13.16"]}],"note":null}],"items":[{"question":"And works of necessity?","answer":"Yes. Jesus went on the sabbath through the corn and his disciples were an hungered and began to pluck the ears of corn to eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Jesus went on the sabbath through the corn and his disciples were an hungered and began to pluck the ears of corn to eat,","proofs":["Matthew 12:1"],"refs":[{"printed":"Matthew 12:1","osis":["Matt.12.1"]}],"note":null}],"items":[]},{"question":"Are Christians obliged to the same strictness in keeping the sabbath as the Jews?","answer":"No. Ye have been called unto liberty,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Ye have been called unto liberty,","proofs":["Galatians 5:13"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"note":null}],"items":[]},{"question":"But should they be careful not to abuse their liberty?","answer":"Yes. Use not your liberty for an occasion to the flesh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Use not your liberty for an occasion to the flesh,","proofs":["Galatians 5:13"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"note":null}],"items":[]},{"question":"And is conscience as directed by the word the only judge in this case?","answer":"Yes. Happy is he that condemneth not himself in that which he alloweth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Happy is he that condemneth not himself in that which he alloweth,","proofs":["Romans 14:22"],"refs":[{"printed":"Romans 14:22","osis":["Rom.14.22"]}],"note":null}],"items":[]}]}],"text":null},{"number":66,"title":null,"part":null,"questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"Is the sabbath profaned by the neglect of it?","answer":"Yes. They hid their eyes from my sabbaths, and I am profaned amongst them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They hid their eyes from my sabbaths, and I am profaned amongst them,","proofs":["Ezekiel 22:26"],"refs":[{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null}],"items":[{"question":"And by unnecessary journeys, visits, and the like?","answer":"Yes. Abide ye every man in his place, let no man go out of his place on the seventh day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Abide ye every man in his place, let no man go out of his place on the seventh day,","proofs":["Exodus 16:29"],"refs":[{"printed":"Exodus 16:29","osis":["Exod.16.29"]}],"note":null}],"items":[]},{"question":"And by pastimes and diversions?","answer":"Yes. Not finding thine own pleasure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not finding thine own pleasure,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"And by idle and unprofitable discourse?","answer":"Yes. Not speaking thine own words,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not speaking thine own words,","proofs":["Isaiah 58:13"],"refs":[{"printed":"Isaiah 58:13","osis":["Isa.58.13"]}],"note":null}],"items":[]},{"question":"And especially by those actions which are at all times unlawful?","answer":"Yes. They have committed adultery in the same day, and hath profaned my sabbaths,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They have committed adultery in the same day, and hath profaned my sabbaths,","proofs":["Ezekiel 23:37–38"],"refs":[{"printed":"Ezekiel 23:37–38","osis":["Ezek.23.37-Ezek.23.38"]}],"note":null}],"items":[]}]},{"question":"Do those profane the sabbath who perform the duties of it carelessly?","answer":"Yes. Ye brought that which was torn, and lame and sick,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye brought that which was torn, and lame and sick,","proofs":["Malachi 1:13"],"refs":[{"printed":"Malachi 1:13","osis":["Mal.1.13"]}],"note":null}],"items":[{"question":"Or hypocritically?","answer":"Yes. Their heart is far from me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their heart is far from me,","proofs":["Matthew 15:8"],"refs":[{"printed":"Matthew 15:8","osis":["Matt.15.8"]}],"note":null}],"items":[]},{"question":"Or reluctantly?","answer":"Yes. As Doeg who was detained before the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As Doeg who was detained before the Lord,","proofs":["1 Samuel 21:7"],"refs":[{"printed":"1 Samuel 21:7","osis":["1Sam.21.7"]}],"note":null}],"items":[]},{"question":"Or who are weary of it?","answer":"Yes. They say when will the new moon be gone, that we may sell corn, and the sabbath that we may set forth wheat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They say when will the new moon be gone, that we may sell corn, and the sabbath that we may set forth wheat,","proofs":["Amos 8:5"],"refs":[{"printed":"Amos 8:5","osis":["Amos.8.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":67,"title":null,"part":null,"questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"Hath God allowed us six days to work in?","answer":"Yes. Six days may work be done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Six days may work be done,","proofs":["Exodus 31:15"],"refs":[{"printed":"Exodus 31:15","osis":["Exod.31.15"]}],"note":null}],"items":[{"question":"And ought we to work on those six days?","answer":"Yes. There are six days on which man ought to work.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There are six days on which man ought to work.","proofs":["Luke 13:14"],"refs":[{"printed":"Luke 13:14","osis":["Luke.13.14"]}],"note":null}],"items":[]},{"question":"Is it highly reasonable then that we should devote a seventh to God?","answer":"Yes. For his commandments are not grievous,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For his commandments are not grievous,","proofs":["1 John 5:3"],"refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"note":null}],"items":[]}]},{"question":"Doth God challenge a special propriety in the sabbath-day?","answer":"Yes. It is the sabbath of the Lord thy God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is the sabbath of the Lord thy God,","proofs":["Deuteronomy 5:14"],"refs":[{"printed":"Deuteronomy 5:14","osis":["Deut.5.14"]}],"note":null}],"items":[{"question":"And is that a reason why we should devote it to him?","answer":"Yes. Render unto God the things that are God’s,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Render unto God the things that are God’s,","proofs":["Matthew 22:21"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null}],"items":[]},{"question":"Did God himself observe the sabbath?","answer":"Yes. For the seventh day he rested and was refreshed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the seventh day he rested and was refreshed,","proofs":["Exodus 30:17"],"refs":[{"printed":"Exodus 30:17","osis":["Exod.30.17"]}],"note":null}],"items":[]},{"question":"And ought we to imitate him?","answer":"Yes. Be ye followers of God as dear children,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be ye followers of God as dear children,","proofs":["Ephesians 5:1"],"refs":[{"printed":"Ephesians 5:1","osis":["Eph.5.1"]}],"note":null}],"items":[]},{"question":"Did Christ observe the sabbath?","answer":"Yes. He was teaching in one of the synagogues on the sabbath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He was teaching in one of the synagogues on the sabbath,","proofs":["Luke 13:10"],"refs":[{"printed":"Luke 13:10","osis":["Luke.13.10"]}],"note":null}],"items":[]},{"question":"And should we follow his example?","answer":"Yes. Let this mind be in you, which was also in Christ Jesus.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let this mind be in you, which was also in Christ Jesus.","proofs":["Philippians 2:5"],"refs":[{"printed":"Philippians 2:5","osis":["Phil.2.5"]}],"note":null}],"items":[]}]},{"question":"Is the due observation of the sabbath attended with many blessings?","answer":"Yes. Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth.","proofs":["Isaiah 58:14"],"refs":[{"printed":"Isaiah 58:14","osis":["Isa.58.14"]}],"note":null}],"items":[{"question":"Doth it bring blessings upon particular persons and families?","answer":"Yes. To the eunuchs that keep my sabbaths, I will give a place in my house, and a name better than of sons and daughters,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To the eunuchs that keep my sabbaths, I will give a place in my house, and a name better than of sons and daughters,","proofs":["Isaiah 56:4–5"],"refs":[{"printed":"Isaiah 56:4–5","osis":["Isa.56.4-Isa.56.5"]}],"note":null}],"items":[]},{"question":"And upon the state?","answer":"Yes. If you hallow the sabbath day, and do not work thereon, then shall this city remain for ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If you hallow the sabbath day, and do not work thereon, then shall this city remain for ever,","proofs":["Jeremiah 17:24–25"],"refs":[{"printed":"Jeremiah 17:24–25","osis":["Jer.17.24-Jer.17.25"]}],"note":null}],"items":[]},{"question":"And upon the church?","answer":"Yes. Then they shall come from the cities of Judah, and from the plain, bringing burnt offerings and meat-offerings and sacrifices of praise unto the house of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then they shall come from the cities of Judah, and from the plain, bringing burnt offerings and meat-offerings and sacrifices of praise unto the house of the Lord,","proofs":["Jeremiah 17:26"],"refs":[{"printed":"Jeremiah 17:26","osis":["Jer.17.26"]}],"note":null}],"items":[]},{"question":"Will a profanation of the sabbath expose to God’s severest wrath?","answer":"Yes. They greatly polluted my sabbaths, then I said I would pour out my fury on them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They greatly polluted my sabbaths, then I said I would pour out my fury on them,","proofs":["Ezekiel 20:13"],"refs":[{"printed":"Ezekiel 20:13","osis":["Ezek.20.13"]}],"note":null}],"items":[]},{"question":"Is it in effect a violation of the whole law?","answer":"Yes. They rebelled against me, they walked not in my statutes, they polluted my sabbaths,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They rebelled against me, they walked not in my statutes, they polluted my sabbaths,","proofs":["Ezekiel 20:21"],"refs":[{"printed":"Ezekiel 20:21","osis":["Ezek.20.21"]}],"note":null}],"items":[]},{"question":"And may those that break sabbaths expect to lose them?","answer":"Yes. I will cause her sabbaths to cease,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will cause her sabbaths to cease,","proofs":["Hosea 2:11"],"refs":[{"printed":"Hosea 2:11","osis":["Hos.2.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":68,"title":null,"part":null,"questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"Is piety towards God a necessary branch of true religion?","answer":"Yes. Add to patience, goodness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Add to patience, goodness,","proofs":["2 Peter 1:6"],"refs":[{"printed":"2 Peter 1:6","osis":["2Pet.1.6"]}],"note":null}],"items":[{"question":"And is righteousness towards men a branch of the same?","answer":"Yes. Follow that which is good to all men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Follow that which is good to all men,","proofs":["1 Thessalonians 5:15"],"refs":[{"printed":"1 Thessalonians 5:15","osis":["1Thess.5.15"]}],"note":null}],"items":[]},{"question":"Doth the law of God require both?","answer":"Yes. To do justly, to love mercy, and to walk humbly with God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To do justly, to love mercy, and to walk humbly with God,","proofs":["Micah 6:8"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]}],"note":null}],"items":[]},{"question":"Doth the grace of the gospel teach both?","answer":"Yes. To live soberly, righteously, and godly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To live soberly, righteously, and godly,","proofs":["Titus 2:12"],"refs":[{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null}],"items":[]},{"question":"Have good men practiced both?","answer":"Yes. Herein do I exercise myself, to have always a conscience void of offence toward God and toward men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Herein do I exercise myself, to have always a conscience void of offence toward God and toward men,","proofs":["Acts 24:16"],"refs":[{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null}],"items":[]},{"question":"Ought these two therefore never to be separated?","answer":"No. For what God hath joined together let no man put asunder,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For what God hath joined together let no man put asunder,","proofs":["Matthew 19:6"],"refs":[{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"note":null}],"items":[]}]},{"question":"Are kings and supreme governors included under the general title of fathers?","answer":"Yes. Blessed be the kingdom of our father David,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Blessed be the kingdom of our father David,","proofs":["Mark 11:10"],"refs":[{"printed":"Mark 11:10","osis":["Mark.11.10"]}],"note":null}],"items":[{"question":"And pastors of churches?","answer":"Yes. Ye have not many fathers, for in Christ Jesus I have begotten you through the gospel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have not many fathers, for in Christ Jesus I have begotten you through the gospel,","proofs":["1 Corinthians 4:15"],"refs":[{"printed":"1 Corinthians 4:15","osis":["1Cor.4.15"]}],"note":null}],"items":[]},{"question":"And masters of families?","answer":"Yes. Naaman’s servants said unto him, my Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Naaman’s servants said unto him, my Father,","proofs":["2 Kings 5:3"],"refs":[{"printed":"2 Kings 5:3","osis":["2Kgs.5.3"]}],"note":null}],"items":[]},{"question":"And all superiors either in age and office, or in gifts and endowments?","answer":"Yes. Hear, ye children, the instruction of a father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hear, ye children, the instruction of a father,","proofs":["Proverbs 4:1"],"refs":[{"printed":"Proverbs 4:1","osis":["Prov.4.1"]}],"note":null}],"items":[]},{"question":"And is proper respect due to all these according to their different characters and stations?","answer":"Yes. Render therefore honour to whom honour is due,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Render therefore honour to whom honour is due,","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null}],"items":[]}]}],"text":null},{"number":69,"title":null,"part":null,"questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"Should parents provide for their children?","answer":"Yes. What man is there among you, who if his son ask bread, will give him a stone?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What man is there among you, who if his son ask bread, will give him a stone?","proofs":["Matthew 7:9"],"refs":[{"printed":"Matthew 7:9","osis":["Matt.7.9"]}],"note":null}],"items":[{"question":"And instruct them?","answer":"Yes. Train up a child in the way he should go,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Train up a child in the way he should go,","proofs":["Proverbs 22:6"],"refs":[{"printed":"Proverbs 22:6","osis":["Prov.22.6"]}],"note":null}],"items":[]},{"question":"And correct them when needful?","answer":"Yes. The rod and reproof give wisdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The rod and reproof give wisdom,","proofs":["Proverbs 29:15"],"refs":[{"printed":"Proverbs 29:15","osis":["Prov.29.15"]}],"note":null}],"items":[]},{"question":"But should they abstain, from severity and passion?","answer":"Yes. Parents, provoke not your children to anger,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Parents, provoke not your children to anger,","proofs":["Colossians 3:21"],"refs":[{"printed":"Colossians 3:21","osis":["Col.3.21"]}],"note":null}],"items":[]},{"question":"Is it the duty of parents to pray for their children?","answer":"Yes. Give unto Solomon, my son, a perfect heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give unto Solomon, my son, a perfect heart,","proofs":["1 Chronicles 29:19"],"refs":[{"printed":"1 Chronicles 29:19","osis":["1Chr.29.19"]}],"note":null}],"items":[]},{"question":"And to pray with them?","answer":"Yes. Thus David returned to bless his household,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus David returned to bless his household,","proofs":["2 Samuel 6:20"],"refs":[{"printed":"2 Samuel 6:20","osis":["2Sam.6.20"]}],"note":null}],"items":[]},{"question":"And to set them a good example?","answer":"Yes. I will walk within my house with a perfect heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will walk within my house with a perfect heart,","proofs":["Psalm 101:2"],"refs":[{"printed":"Psalm 101:2","osis":["Ps.101.2"]}],"note":null}],"items":[]},{"question":"And to keep a watchful eye over them?","answer":"Yes. It may be my sons have sinned and cursed God in their hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It may be my sons have sinned and cursed God in their hearts,","proofs":["Job 1:5"],"refs":[{"printed":"Job 1:5","osis":["Job.1.5"]}],"note":null}],"items":[]},{"question":"And will this in the end turn to their own advantage?","answer":"Yes. For he that begetteth a wise child shall have joy of him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that begetteth a wise child shall have joy of him,","proofs":["Proverbs 23:24"],"refs":[{"printed":"Proverbs 23:24","osis":["Prov.23.24"]}],"note":null}],"items":[]}]},{"question":"Should servants honour their masters?","answer":"Yes. They must count them worthy of all honour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They must count them worthy of all honour,","proofs":["1 Timothy 6:1"],"refs":[{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]}],"note":null}],"items":[{"question":"And obey them?","answer":"Yes. Ye servants obey in all things your masters,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye servants obey in all things your masters,","proofs":["Colossians 3:22"],"refs":[{"printed":"Colossians 3:22","osis":["Col.3.22"]}],"note":null}],"items":[]},{"question":"And be just and faithful to them?","answer":"Yes. Showing all good fidelity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Showing all good fidelity,","proofs":["Titus 2:10"],"refs":[{"printed":"Titus 2:10","osis":["Titus.2.10"]}],"note":null}],"items":[]},{"question":"And patiently bear their reproofs and corrections?","answer":"Yes. Not answering again,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not answering again,","proofs":["Titus 2:9"],"refs":[{"printed":"Titus 2:9","osis":["Titus.2.9"]}],"note":null}],"items":[]},{"question":"Is this subjection due even to froward masters?","answer":"Yes. To the froward also,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To the froward also,","proofs":["1 Peter 2:18"],"refs":[{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"note":null}],"items":[]},{"question":"And is it equally so to believing ones?","answer":"Yes. They that have believing masters let them not despise them, but rather do them service,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that have believing masters let them not despise them, but rather do them service,","proofs":["1 Timothy 6:2"],"refs":[{"printed":"1 Timothy 6:2","osis":["1Tim.6.2"]}],"note":null}],"items":[]}]},{"question":"Should masters be just to their servants?","answer":"Yes. Masters, give to your servants, that which is just and good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Masters, give to your servants, that which is just and good,","proofs":["Colossians 4:1"],"refs":[{"printed":"Colossians 4:1","osis":["Col.4.1"]}],"note":null}],"items":[{"question":"And gentle?","answer":"Yes. Forbearing threatening,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Forbearing threatening,","proofs":["Ephesians 6:9"],"refs":[{"printed":"Ephesians 6:9","osis":["Eph.6.9"]}],"note":null}],"items":[]},{"question":"But should they be careful to maintain their authority?","answer":"Yes. For the earth is disquieted for a servant when he reigneth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the earth is disquieted for a servant when he reigneth,","proofs":["Proverbs 30:22"],"refs":[{"printed":"Proverbs 30:22","osis":["Prov.30.22"]}],"note":null}],"items":[]}]},{"question":"Is it the duty of husbands to love their wives?","answer":"Yes. Husbands, love your wives,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Husbands, love your wives,","proofs":["Ephesians 5:25"],"refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"note":null}],"items":[{"question":"And of wives to submit to their husbands?","answer":"Yes. Wives, submit yourselves unto your own husbands,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wives, submit yourselves unto your own husbands,","proofs":["Ephesians 5:22"],"refs":[{"printed":"Ephesians 5:22","osis":["Eph.5.22"]}],"note":null}],"items":[]},{"question":"Is it the duty of husbands and wives to be pleasing one to another?","answer":"Yes. He that is married careth how to please his wife, and she that is married how to please her husband,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that is married careth how to please his wife, and she that is married how to please her husband,","proofs":["1 Corinthians 7:33–34"],"refs":[{"printed":"1 Corinthians 7:33–34","osis":["1Cor.7.33-1Cor.7.34"]}],"note":null}],"items":[]},{"question":"And to be mutually helpful to one another in their religious concerns?","answer":"Yes. How knowest thou, 0 wife, whether them shalt save thy husband, or how knowest thou, 0 man, whether thou shalt save thy wife,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How knowest thou, 0 wife, whether them shalt save thy husband, or how knowest thou, 0 man, whether thou shalt save thy wife,","proofs":["1 Corinthians 7:16"],"refs":[{"printed":"1 Corinthians 7:16","osis":["1Cor.7.16"]}],"note":null}],"items":[]}]},{"question":"Is there a duty due from subjects to their magistrates?","answer":"Yes. Honour the king,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Honour the king,","proofs":["1 Peter 2:17"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null}],"items":[{"question":"And from magistrates to their subjects?","answer":"Yes. He that ruleth over men must be just,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that ruleth over men must be just,","proofs":["2 Samuel 23:3"],"refs":[{"printed":"2 Samuel 23:3","osis":["2Sam.23.3"]}],"note":null}],"items":[]},{"question":"Is there a duty due from people to their ministers?","answer":"Yes. Obey them that have the rule over you, and submit yourselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Obey them that have the rule over you, and submit yourselves,","proofs":["Hebrews 13:17"],"refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null}],"items":[]},{"question":"And from ministers to their people?","answer":"Yes. Feed the flock of God, which is among you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Feed the flock of God, which is among you,","proofs":["1 Peter 5:2"],"refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"note":null}],"items":[]}]},{"question":"Is it the duty of inferiors to honour their superiors?","answer":"Yes. Thou shalt rise up before the hoary head, and honour the face of the old man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt rise up before the hoary head, and honour the face of the old man,","proofs":["Leviticus 19:32"],"refs":[{"printed":"Leviticus 19:32","osis":["Lev.19.32"]}],"note":null}],"items":[{"question":"And to endeavour to improve by them?","answer":"Yes. They waited for me as for the rain,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They waited for me as for the rain,","proofs":["Job 29:23"],"refs":[{"printed":"Job 29:23","osis":["Job.29.23"]}],"note":null}],"items":[]},{"question":"Is it the duty of superiors to carry it respectfully towards their inferiors?","answer":"Yes. Condescend to men of low estate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Condescend to men of low estate,","proofs":["Romans 12:16"],"refs":[{"printed":"Romans 12:16","osis":["Rom.12.16"]}],"note":null}],"items":[]},{"question":"And to seek their edification?","answer":"Yes. The fruit of the righteous is a tree of life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The fruit of the righteous is a tree of life,","proofs":["Proverbs 11:30"],"refs":[{"printed":"Proverbs 11:30","osis":["Prov.11.30"]}],"note":null}],"items":[]}]},{"question":"Should neighbours show themselves neighbourly?","answer":"Yes. Let every one please his neighbour for his good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let every one please his neighbour for his good,","proofs":["Romans 15:2"],"refs":[{"printed":"Romans 15:2","osis":["Rom.15.2"]}],"note":null}],"items":[{"question":"And friends behave themselves friendly?","answer":"Yes. A man that hath friends must show himself friendly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A man that hath friends must show himself friendly,","proofs":["Proverbs 18:24"],"refs":[{"printed":"Proverbs 18:24","osis":["Prov.18.24"]}],"note":null}],"items":[]},{"question":"And brethren carry themselves in a brotherly manner?","answer":"Yes. Behold how good and pleasant a thing it is for brethren to dwell together in unity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold how good and pleasant a thing it is for brethren to dwell together in unity,","proofs":["Psalm 133:1"],"refs":[{"printed":"Psalm 133:1","osis":["Ps.133.1"]}],"note":null}],"items":[]},{"question":"And does a failure on one side justify a failure on the other?","answer":"No. See that none render evil for evil to any man,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"See that none render evil for evil to any man,","proofs":["1 Thessalonians 5:15"],"refs":[{"printed":"1 Thessalonians 5:15","osis":["1Thess.5.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":70,"title":null,"part":null,"questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"Is it a sin for children to be irreverent to their parents?","answer":"Yes. Cursed be he that setteth light by father or mother,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cursed be he that setteth light by father or mother,","proofs":["Deuteronomy 27:16"],"refs":[{"printed":"Deuteronomy 27:16","osis":["Deut.27.16"]}],"note":null}],"items":[{"question":"Or disobedient?","answer":"Yes. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagle shall eat it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagle shall eat it,","proofs":["Proverbs 30:17"],"refs":[{"printed":"Proverbs 30:17","osis":["Prov.30.17"]}],"note":null}],"items":[]},{"question":"Or wasteful?","answer":"Yes. He that wasteth his father, or chaseth away his mother causeth shame,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that wasteth his father, or chaseth away his mother causeth shame,","proofs":["Proverbs 19:26"],"refs":[{"printed":"Proverbs 19:26","osis":["Prov.19.26"]}],"note":null}],"items":[]},{"question":"Or incorrigible?","answer":"Yes. Why do we such things, notwithstanding they hearkened not to the voice of their Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why do we such things, notwithstanding they hearkened not to the voice of their Father,","proofs":["1 Samuel 23:25"],"refs":[{"printed":"1 Samuel 23:25","osis":["1Sam.23.25"]}],"note":null}],"items":[]},{"question":"Is it a sin for parents not to love their children?","answer":"Yes. Such are without natural affection,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Such are without natural affection,","proofs":["Romans 1:31"],"refs":[{"printed":"Romans 1:31","osis":["Rom.1.31"]}],"note":null}],"items":[]},{"question":"Or to be remiss in their education?","answer":"Yes. His sons make themselves vile, and he restraineth them not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His sons make themselves vile, and he restraineth them not,","proofs":["1 Samuel 3:12"],"refs":[{"printed":"1 Samuel 3:12","osis":["1Sam.3.12"]}],"note":null}],"items":[]}]},{"question":"Is it a sin for inferiors to be rude and undutiful to their superiors?","answer":"Yes. For the child to behave himself proudly against the ancient, and the base against the honourable,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the child to behave himself proudly against the ancient, and the base against the honourable,","proofs":["Isaiah 3:5"],"refs":[{"printed":"Isaiah 3:5","osis":["Isa.3.5"]}],"note":null}],"items":[{"question":"And for superiors to be harsh and uncivil to inferiors?","answer":"Yes. Who say to the poor, stand thou there, or sit thou under my footstool,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who say to the poor, stand thou there, or sit thou under my footstool,","proofs":["James 2:3"],"refs":[{"printed":"James 2:3","osis":["Jas.2.3"]}],"note":null}],"items":[]},{"question":"Is it a sin for equals to affect the pre-eminency?","answer":"Yes. There was & strife among the disciples which of them should be accounted the greatest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There was & strife among the disciples which of them should be accounted the greatest,","proofs":["Luke 22:24"],"refs":[{"printed":"Luke 22:24","osis":["Luke.22.24"]}],"note":null}],"items":[]},{"question":"Or to be vexatious and quarrelsome?","answer":"Yes. Lest there be debates, wraths, and envyings,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lest there be debates, wraths, and envyings,","proofs":["2 Corinthians 12:20"],"refs":[{"printed":"2 Corinthians 12:20","osis":["2Cor.12.20"]}],"note":null}],"items":[]}]}],"text":null},{"number":71,"title":null,"part":null,"questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"Have some good men been cut off in the midst of their days?","answer":"Yes. He weakeneth my strength in the way; he shorteneth my days,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He weakeneth my strength in the way; he shorteneth my days,","proofs":["Psalm 102:23"],"refs":[{"printed":"Psalm 102:23","osis":["Ps.102.23"]}],"note":null}],"items":[{"question":"But is this always in mercy?","answer":"Yes. They are taken away from the evil to come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are taken away from the evil to come,","proofs":["Isaiah 57:1"],"refs":[{"printed":"Isaiah 57:1","osis":["Isa.57.1"]}],"note":null}],"items":[]},{"question":"Have some wicked men lived to a great age?","answer":"Yes. The wicked live and become old,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The wicked live and become old,","proofs":["Job 21:7"],"refs":[{"printed":"Job 21:7","osis":["Job.21.7"]}],"note":null}],"items":[]},{"question":"And is this always in judgment?","answer":"Yes. For the sinner being an hundred years old shall be accursed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the sinner being an hundred years old shall be accursed,","proofs":["Isaiah 65:20"],"refs":[{"printed":"Isaiah 65:20","osis":["Isa.65.20"]}],"note":null}],"items":[]},{"question":"But are good people of all others most likely to enjoy the comforts of this world?","answer":"Yes. There is no want to them that fear him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is no want to them that fear him,","proofs":["Psalm 34:9"],"refs":[{"printed":"Psalm 34:9","osis":["Ps.34.9"]}],"note":null}],"items":[]},{"question":"And to live long in it?","answer":"Yes. What man is he that desireth life, and loveth many days, let him depart from evil and do good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What man is he that desireth life, and loveth many days, let him depart from evil and do good,","proofs":["Psalm 34:12, 14"],"refs":[{"printed":"Psalm 34:12, 14","osis":["Ps.34.12","Ps.34.14"]}],"note":null}],"items":[]},{"question":"And shall this blessing be granted as far as it is for God’s glory and their own good?","answer":"Yes. There failed not ought of any good thing the Lord had spoken, all came to pass,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There failed not ought of any good thing the Lord had spoken, all came to pass,","proofs":["Joshua 21:45"],"refs":[{"printed":"Joshua 21:45","osis":["Josh.21.45"]}],"note":null}],"items":[]},{"question":"And if denied in this world shall it be bestowed in the next?","answer":"Yes. For this is the promise which he hath promised, even eternal life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this is the promise which he hath promised, even eternal life,","proofs":["1 John 2:25"],"refs":[{"printed":"1 John 2:25","osis":["1John.2.25"]}],"note":null}],"items":[]}]},{"question":"Is long life and happiness a blessing peculiarly vouchsafed to dutiful and obedient children?","answer":"Yes. My son keep my commandments, for length of days, and long life and peace, shall they add unto thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My son keep my commandments, for length of days, and long life and peace, shall they add unto thee,","proofs":["Proverbs 3:1–2"],"refs":[{"printed":"Proverbs 3:1–2","osis":["Prov.3.1-Prov.3.2"]}],"note":null}],"items":[{"question":"And denied to the unruly and disobedient?","answer":"Yes. There shall not be an old man in thy house,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There shall not be an old man in thy house,","proofs":["1 Samuel 2:31"],"refs":[{"printed":"1 Samuel 2:31","osis":["1Sam.2.31"]}],"note":null}],"items":[]}]}],"text":null},{"number":72,"title":null,"part":null,"questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"Are the lives of men in their own nature precious?","answer":"Yes. The life is more than meat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The life is more than meat,","proofs":["Matthew 6:25"],"refs":[{"printed":"Matthew 6:25","osis":["Matt.6.25"]}],"note":null}],"items":[{"question":"Hath God therefore set a hedge round about them?","answer":"Yes. Of every man will I require the life of man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of every man will I require the life of man,","proofs":["Genesis 9:5"],"refs":[{"printed":"Genesis 9:5","osis":["Gen.9.5"]}],"note":null}],"items":[]},{"question":"And was it needful that he should do so?","answer":"Yes. For out of the heart proceed murders,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For out of the heart proceed murders,","proofs":["Matthew 15:19"],"refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":73,"title":null,"part":null,"questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"Is self-preservation a part of the law of nature?","answer":"Yes. Skin for skin, all that a man hath will be given for his life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Skin for skin, all that a man hath will be given for his life,","proofs":["Job 2:4"],"refs":[{"printed":"Job 2:4","osis":["Job.2.4"]}],"note":null}],"items":[{"question":"But has this law been broken?","answer":"Yes. For some choose strangling rather than life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For some choose strangling rather than life,","proofs":["Job 7:15"],"refs":[{"printed":"Job 7:15","osis":["Job.7.15"]}],"note":null}],"items":[]},{"question":"Was it therefore necessary that it should be enforced by an express command?","answer":"Yes. Do thyself no harm,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do thyself no harm,","proofs":["Acts 16:28"],"refs":[{"printed":"Acts 16:28","osis":["Acts.16.28"]}],"note":null}],"items":[]}]},{"question":"Should we use all lawful methods for the preservation of our health?","answer":"Yes. Use a little wine for thy stomach sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Use a little wine for thy stomach sake,","proofs":["1 Timothy 5:23"],"refs":[{"printed":"1 Timothy 5:23","osis":["1Tim.5.23"]}],"note":null}],"items":[{"question":"Should we for this purpose be moderate in the use of meats and drinks?","answer":"Yes. When thou sittest to eat with a ruler, put a knife to thy throat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When thou sittest to eat with a ruler, put a knife to thy throat,","proofs":["Proverbs 23:1–2"],"refs":[{"printed":"Proverbs 23:1–2","osis":["Prov.23.1-Prov.23.2"]}],"note":null}],"items":[]},{"question":"And avoid all unnecessary acts of mortification?","answer":"Yes. Be not righteous overmuch, for why shouldest thou destroy thyself?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be not righteous overmuch, for why shouldest thou destroy thyself?","proofs":["Ecclesiastes 7:16"],"refs":[{"printed":"Ecclesiastes 7:16","osis":["Eccl.7.16"]}],"note":null}],"items":[]},{"question":"And defend ourselves against violence?","answer":"Yes. He that hath no sword let him sell his garments and buy one,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that hath no sword let him sell his garments and buy one,","proofs":["Luke 22:36"],"refs":[{"printed":"Luke 22:36","osis":["Luke.22.36"]}],"note":null}],"items":[]},{"question":"And fly from persecution?","answer":"Yes. When they persecute you in one city fly to another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When they persecute you in one city fly to another,","proofs":["Matthew 10:23"],"refs":[{"printed":"Matthew 10:23","osis":["Matt.10.23"]}],"note":null}],"items":[]},{"question":"And not causelessly run into danger?","answer":"No. Let not thy voice be heard amongst us, lest angry fellows run upon thee, and thou lose thy life,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Let not thy voice be heard amongst us, lest angry fellows run upon thee, and thou lose thy life,","proofs":["Judges 18:25"],"refs":[{"printed":"Judges 18:25","osis":["Judg.18.25"]}],"note":null}],"items":[]}]},{"question":"Should whatsoever we do for the preservation of our own lives be with an eye to God’s glory?","answer":"Yes. That whether we live, we might live unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That whether we live, we might live unto the Lord,","proofs":["Romans 14:8"],"refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"note":null}],"items":[{"question":"Is it therefore unlawful to commit sin even to save life?","answer":"Yes. For he that so saveth his life shall lose it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that so saveth his life shall lose it,","proofs":["Matthew 16:25"],"refs":[{"printed":"Matthew 16:25","osis":["Matt.16.25"]}],"note":null}],"items":[]}]},{"question":"Should we be careful of the lives of others?","answer":"Yes. Judah said,what profit is it, if we slay our brother,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Judah said,what profit is it, if we slay our brother,","proofs":["Genesis 37:20"],"refs":[{"printed":"Genesis 37:20","osis":["Gen.37.20"]}],"note":null}],"items":[{"question":"Should we pray for their health?","answer":"Yes. I wish above all things that thou mayest prosper and be in health,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I wish above all things that thou mayest prosper and be in health,","proofs":["3 John 2"],"refs":[{"printed":"3 John 2","osis":["3John.1.2"]}],"note":null}],"items":[]},{"question":"And discover designs to their prejudice?","answer":"Yes. When Paul’s sister’s son heard of their lying in wait, he went and told Paul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When Paul’s sister’s son heard of their lying in wait, he went and told Paul,","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null}],"items":[]},{"question":"And hide them from the unjust fury of their enemies?","answer":"Yes. As Obediah hid the prophets of the Lord by fifties in a cave,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As Obediah hid the prophets of the Lord by fifties in a cave,","proofs":["1 Kings 18:4"],"refs":[{"printed":"1 Kings 18:4","osis":["1Kgs.18.4"]}],"note":null}],"items":[]},{"question":"And avoid every thing whereby their lives might be endangered?","answer":"Yes. Thou shalt make a battlement for thy roof that thou bring not blood upon thine house, if any man fall from thence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt make a battlement for thy roof that thou bring not blood upon thine house, if any man fall from thence,","proofs":["Deuteronomy 22:8"],"refs":[{"printed":"Deuteronomy 22:8","osis":["Deut.22.8"]}],"note":null}],"items":[]}]},{"question":"Should magistrates defend the innocent?","answer":"Yes. They must deliver them that are drawn out to death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They must deliver them that are drawn out to death,","proofs":["Proverbs 24:11"],"refs":[{"printed":"Proverbs 24:11","osis":["Prov.24.11"]}],"note":null}],"items":[{"question":"And rich men succour the poor?","answer":"Yes. The blessing of him that was ready to perish came upon me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The blessing of him that was ready to perish came upon me,","proofs":["Job 29:13"],"refs":[{"printed":"Job 29:13","osis":["Job.29.13"]}],"note":null}],"items":[]},{"question":"Should we be careful of giving offence?","answer":"Yes. If it be possible live peaceably with all men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If it be possible live peaceably with all men,","proofs":["Romans 12:18"],"refs":[{"printed":"Romans 12:18","osis":["Rom.12.18"]}],"note":null}],"items":[]},{"question":"And equally so of taking it?","answer":"Yes. Dearly beloved, avenge not yourselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Dearly beloved, avenge not yourselves,","proofs":["Romans 12:19"],"refs":[{"printed":"Romans 12:19","osis":["Rom.12.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":74,"title":null,"part":null,"questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"Is it a sin to destroy ourselves?","answer":"Yes. shouldest thou die before thy time?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"shouldest thou die before thy time?","proofs":["Ecclesiastes 7:17"],"refs":[{"printed":"Ecclesiastes 7:17","osis":["Eccl.7.17"]}],"note":null}],"items":[{"question":"And of envy?","answer":"Yes. Envy is the rottenness of the bones,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Envy is the rottenness of the bones,","proofs":["Proverbs 14:30"],"refs":[{"printed":"Proverbs 14:30","osis":["Prov.14.30"]}],"note":null}],"items":[]},{"question":"And of passion?","answer":"Yes. I do well to be angry, even unto death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I do well to be angry, even unto death,","proofs":["Jonah 4:9"],"refs":[{"printed":"Jonah 4:9","osis":["Jonah.4.9"]}],"note":null}],"items":[]},{"question":"And of uncleanness?","answer":"Yes. He that committeth fornication sinneth Against his own body,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that committeth fornication sinneth Against his own body,","proofs":["1 Corinthians 6:18"],"refs":[{"printed":"1 Corinthians 6:18","osis":["1Cor.6.18"]}],"note":null}],"items":[]},{"question":"And of intemperance?","answer":"Yes. At last it biteth like a serpent, and stingeth like an adder,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"At last it biteth like a serpent, and stingeth like an adder,","proofs":["Proverbs 23:32"],"refs":[{"printed":"Proverbs 23:32","osis":["Prov.23.32"]}],"note":null}],"items":[]},{"question":"And of immoderate care and sorrow?","answer":"Yes. For the sorrow of the world worketh death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the sorrow of the world worketh death,","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null}],"items":[]}]},{"question":"Is this an encroachment upon God’s prerogative?","answer":"Yes. For ’tis he that killeth and maketh alive,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For ’tis he that killeth and maketh alive,","proofs":["Deuteronomy 32:39"],"refs":[{"printed":"Deuteronomy 32:39","osis":["Deut.32.39"]}],"note":null}],"items":[{"question":"And a compliance with Satan’s temptations?","answer":"Yes. For he was a murderer from the beginning,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he was a murderer from the beginning,","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null}],"items":[]},{"question":"But may we not expose our lives for the sake of a good conscience?","answer":"Yes. They loved not their lives unto death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They loved not their lives unto death,","proofs":["Revelation 12:11"],"refs":[{"printed":"Revelation 12:11","osis":["Rev.12.11"]}],"note":null}],"items":[]},{"question":"And hazard them in a good cause?","answer":"Yes. Zebulon and Naphtali jeoparded their lives in the high places of the field,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Zebulon and Naphtali jeoparded their lives in the high places of the field,","proofs":["Judges 5:18"],"refs":[{"printed":"Judges 5:18","osis":["Judg.5.18"]}],"note":null}],"items":[]}]},{"question":"Is it a breach of this command for magistrates to take away the lives of capital offenders?","answer":"No. Thou shalt do according to the sentence ; and the man that will do presumptuously, even that man shall die,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt do according to the sentence ; and the man that will do presumptuously, even that man shall die,","proofs":["Deuteronomy 17:10, 12"],"refs":[{"printed":"Deuteronomy 17:10, 12","osis":["Deut.17.10","Deut.17.12"]}],"note":null}],"items":[{"question":"Or for one man to kill another in lawful war?","answer":"No. Smite Amalek, and slay both man and woman, infant and suckling,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Smite Amalek, and slay both man and woman, infant and suckling,","proofs":["1 Samuel 15:3"],"refs":[{"printed":"1 Samuel 15:3","osis":["1Sam.15.3"]}],"note":null}],"items":[]},{"question":"Or by accident?","answer":"No. Whoso killeth his neighbour ignorantly, whom he hateth not in time past, shall flee to the city of refuge,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Whoso killeth his neighbour ignorantly, whom he hateth not in time past, shall flee to the city of refuge,","proofs":["Deuteronomy 19:4–5"],"refs":[{"printed":"Deuteronomy 19:4–5","osis":["Deut.19.4-Deut.19.5"]}],"note":null}],"items":[]},{"question":"Or in his own defence?","answer":"No. For if a thief be found breaking up, and be smitten that he die, then shall no blood be shed for him,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For if a thief be found breaking up, and be smitten that he die, then shall no blood be shed for him,","proofs":["Exodus 22:2"],"refs":[{"printed":"Exodus 22:2","osis":["Exod.22.2"]}],"note":null}],"items":[]}]},{"question":"But is wilful murder a great sin?","answer":"Yes. It was said by them of old time, thou shalt not kill,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was said by them of old time, thou shalt not kill,","proofs":["Matthew 5:21"],"refs":[{"printed":"Matthew 5:21","osis":["Matt.5.21"]}],"note":null}],"items":[{"question":"Is it a crying sin?","answer":"Yes. The voice of thy brother’s blood crieth to me from the ground,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The voice of thy brother’s blood crieth to me from the ground,","proofs":["Genesis 4:10"],"refs":[{"printed":"Genesis 4:10","osis":["Gen.4.10"]}],"note":null}],"items":[]},{"question":"Is it a sin that calls for present punishment?","answer":"Yes. Thou shalt take him from my altar that he may die,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt take him from my altar that he may die,","proofs":["Exodus 21:14"],"refs":[{"printed":"Exodus 21:14","osis":["Exod.21.14"]}],"note":null}],"items":[]},{"question":"And exposes to future damnation?","answer":"Yes. For no murderer hath eternal life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For no murderer hath eternal life,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[]},{"question":"Ought we therefore to pray that God would keep us from it?","answer":"Yes. Deliver me from blood-guiltiness, O God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Deliver me from blood-guiltiness, O God,","proofs":["Psalm 51:14"],"refs":[{"printed":"Psalm 51:14","osis":["Ps.51.14"]}],"note":null}],"items":[]}]},{"question":"Is it a breach of this commandment to counsel the death of others?","answer":"Yes. Thou hast slain him with the sword of the children of Ammon,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast slain him with the sword of the children of Ammon,","proofs":["2 Samuel 12:9"],"refs":[{"printed":"2 Samuel 12:9","osis":["2Sam.12.9"]}],"note":null}],"items":[{"question":"Or to consent to it?","answer":"Yes. Ye by wicked hands have crucified and slain,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye by wicked hands have crucified and slain,","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null}],"items":[]},{"question":"Or to be any way accessary to it?","answer":"Yes. I have sinned, in that I have betrayed innocent blood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have sinned, in that I have betrayed innocent blood,","proofs":["Matthew 27:4"],"refs":[{"printed":"Matthew 27:4","osis":["Matt.27.4"]}],"note":null}],"items":[]},{"question":"Or to rejoice at it?","answer":"Yes. If I have rejoiced at the destruction of him that hated me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I have rejoiced at the destruction of him that hated me,","proofs":["Job 31:29"],"refs":[{"printed":"Job 31:29","osis":["Job.31.29"]}],"note":null}],"items":[]}]},{"question":"Is unjust and immoderate anger a breach of this commandment?","answer":"Yes. Whoso is angry with his brother without a case, is in danger of the judgment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso is angry with his brother without a case, is in danger of the judgment,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null}],"items":[{"question":"And foul and provoking language?","answer":"Yes. Whosoever shall say unto his brother, Racha, or thou fool, shall be in danger of hell fire,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whosoever shall say unto his brother, Racha, or thou fool, shall be in danger of hell fire,","proofs":["Matthew 5:22"],"refs":[{"printed":"Matthew 5:22","osis":["Matt.5.22"]}],"note":null}],"items":[]},{"question":"And malice and hatred?","answer":"Yes. He that hateth his brother is a murderer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that hateth his brother is a murderer,","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[]},{"question":"And is there such a thing as soul murder?","answer":"Yes. If thou givest him not warning his blood will I require at thine hand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thou givest him not warning his blood will I require at thine hand,","proofs":["Ezekiel 3:18"],"refs":[{"printed":"Ezekiel 3:18","osis":["Ezek.3.18"]}],"note":null}],"items":[]}]}],"text":null},{"number":75,"title":null,"part":null,"questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"Is adultery a sin which some are much inclined to?","answer":"Yes. They were as fed horses, every one neighing after his neighbour’s wife,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were as fed horses, every one neighing after his neighbour’s wife,","proofs":["Jeremiah 5:8"],"refs":[{"printed":"Jeremiah 5:8","osis":["Jer.5.8"]}],"note":null}],"items":[{"question":"Is it necessary therefore that it should be forbidden?","answer":"Yes. The law was made for whoremongers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law was made for whoremongers,","proofs":["1 Timothy 1:10"],"refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"note":null}],"items":[]},{"question":"Was it forbidden under the Old Testament?","answer":"Yes. Thou shalt not lie with thy neighbour’s wife to defile thyself with her,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt not lie with thy neighbour’s wife to defile thyself with her,","proofs":["Leviticus 18:20"],"refs":[{"printed":"Leviticus 18:20","osis":["Lev.18.20"]}],"note":null}],"items":[]},{"question":"And is it forbidden under the New?","answer":"Yes. For this is the will of God, that ye should abstain from fornication,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this is the will of God, that ye should abstain from fornication,","proofs":["1 Thessalonians 4:3"],"refs":[{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]}],"note":null}],"items":[]},{"question":"And is it contrary to the law of nature?","answer":"Yes. For Abimelech calls adultery a great sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Abimelech calls adultery a great sin,","proofs":["Genesis 20:9"],"refs":[{"printed":"Genesis 20:9","osis":["Gen.20.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":76,"title":null,"part":null,"questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"Is it our duty to keep our bodies pure?","answer":"Yes. We must possess our vessels in sanctification and honour, and not in the lust of concupiscence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must possess our vessels in sanctification and honour, and not in the lust of concupiscence,","proofs":["1 Thessalonians 4:4"],"refs":[{"printed":"1 Thessalonians 4:4","osis":["1Thess.4.4"]}],"note":null}],"items":[{"question":"Should our thoughts be chaste?","answer":"Yes. Lust not after her beauty in thine heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lust not after her beauty in thine heart,","proofs":["Proverbs 6:25"],"refs":[{"printed":"Proverbs 6:25","osis":["Prov.6.25"]}],"note":null}],"items":[]},{"question":"And in words?","answer":"Yes. Let no corrupt communication proceed out of your mouth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let no corrupt communication proceed out of your mouth,","proofs":["Ephesians 4:29"],"refs":[{"printed":"Ephesians 4:29","osis":["Eph.4.29"]}],"note":null}],"items":[]},{"question":"And our behaviour?","answer":"Yes. Having a chaste conversation coupled with fear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having a chaste conversation coupled with fear,","proofs":["1 Peter 3:2"],"refs":[{"printed":"1 Peter 3:2","osis":["1Pet.3.2"]}],"note":null}],"items":[]},{"question":"Should we be careful of our own chastity?","answer":"Yes. We must cleanse ourselves from all filthiness both of flesh and spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must cleanse ourselves from all filthiness both of flesh and spirit,","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null}],"items":[]},{"question":"And of that of others?","answer":"Yes. And it came to pass as she spake to Joseph day by day, that he harkened not unto her to lie by her,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And it came to pass as she spake to Joseph day by day, that he harkened not unto her to lie by her,","proofs":["Genesis 39:10"],"refs":[{"printed":"Genesis 39:10","osis":["Gen.39.10"]}],"note":null}],"items":[]}]},{"question":"Should we for this purpose keep a strict watch over our senses?","answer":"Yes. I made a covenant with mine eyes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I made a covenant with mine eyes,","proofs":["Job 31:1"],"refs":[{"printed":"Job 31:1","osis":["Job.31.1"]}],"note":null}],"items":[{"question":"And study the rules of sobriety and temperance?","answer":"Yes. I keep under my body and bring it into subjection,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I keep under my body and bring it into subjection,","proofs":["1 Corinthians 9:27"],"refs":[{"printed":"1 Corinthians 9:27","osis":["1Cor.9.27"]}],"note":null}],"items":[]},{"question":"And addict ourselves to some lawful calling?","answer":"Yes. Thus Joseph went into the house to do his business,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Joseph went into the house to do his business,","proofs":["Genesis 39:11"],"refs":[{"printed":"Genesis 39:11","osis":["Gen.39.11"]}],"note":null}],"items":[]},{"question":"And avoid loose and wanton company?","answer":"Yes. Come not nigh the door of her house,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Come not nigh the door of her house,","proofs":["Proverbs 5:8"],"refs":[{"printed":"Proverbs 5:8","osis":["Prov.5.8"]}],"note":null}],"items":[]},{"question":"And if other means prove ineffectual should we marry?","answer":"Yes. If they cannot contain let them marry,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If they cannot contain let them marry,","proofs":["1 Corinthians 7:9"],"refs":[{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"note":null}],"items":[]},{"question":"Is it therefore a sin in the papists to forbid marriage to the clergy?","answer":"Yes. Forbidding to marry,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Forbidding to marry,","proofs":["1 Timothy 4:3"],"refs":[{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null}],"items":[]}]}],"text":null},{"number":77,"title":null,"part":null,"questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"Is adultery a very great sin?","answer":"Yes. It is called an abomination,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is called an abomination,","proofs":["Ezekiel 22:11"],"refs":[{"printed":"Ezekiel 22:11","osis":["Ezek.22.11"]}],"note":null}],"items":[{"question":"Doth it waste the body?","answer":"Yes. And thou mourn at last when thy flesh and thy body are consumed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And thou mourn at last when thy flesh and thy body are consumed,","proofs":["Proverbs 5:11"],"refs":[{"printed":"Proverbs 5:11","osis":["Prov.5.11"]}],"note":null}],"items":[]},{"question":"And wrong the soul?","answer":"Yes. Abstain from fleshly lusts, that war against the soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Abstain from fleshly lusts, that war against the soul,","proofs":["1 Peter 2:11"],"refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"items":[]},{"question":"And bring a blot upon the character?","answer":"Yes. A wound and dishonour shall they get,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A wound and dishonour shall they get,","proofs":["Proverbs 6:33"],"refs":[{"printed":"Proverbs 6:33","osis":["Prov.6.33"]}],"note":null}],"items":[]},{"question":"Is it a besotting sin?","answer":"Yes. It takes away the heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It takes away the heart,","proofs":["Hosea 4:11"],"refs":[{"printed":"Hosea 4:11","osis":["Hos.4.11"]}],"note":null}],"items":[]},{"question":"And an impoverishing sin?","answer":"Yes. By means of a whorish woman a man is brought to a piece of bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By means of a whorish woman a man is brought to a piece of bread,","proofs":["Proverbs 6:26"],"refs":[{"printed":"Proverbs 6:26","osis":["Prov.6.26"]}],"note":null}],"items":[]},{"question":"Is it a kind of sacrilege?","answer":"Yes. Shall I take the members of Christ and make them the members of a harlot,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Shall I take the members of Christ and make them the members of a harlot,","proofs":["1 Corinthians 6:15"],"refs":[{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null}],"items":[]},{"question":"Doth it unfit for the fellowship of the saints?","answer":"Yes. I have written unto you not to keep company if any man that is called a brother be a fornicator,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have written unto you not to keep company if any man that is called a brother be a fornicator,","proofs":["1 Corinthians 5:11"],"refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"note":null}],"items":[]},{"question":"And will it be severely punished both in this world and in that which is to come?","answer":"Yes. For whoremongers and adulterers God will judge,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For whoremongers and adulterers God will judge,","proofs":["Hebrews 13:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"note":null}],"items":[]},{"question":"5 Is fornication as well as adultery a sin?","answer":"Yes. Mortify your members which are upon earth, fornication,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Mortify your members which are upon earth, fornication,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[]},{"question":"And incest?","answer":"Yes. None of you shall approach to any that is near of kin to him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"None of you shall approach to any that is near of kin to him,","proofs":["Leviticus 18:6"],"refs":[{"printed":"Leviticus 18:6","osis":["Lev.18.6"]}],"note":null}],"items":[]},{"question":"And polygamy?","answer":"Yes. Did not he make one? yet he had the residue of the spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Did not he make one? yet he had the residue of the spirit,","proofs":["Malachi 2:15"],"refs":[{"printed":"Malachi 2:15","osis":["Mal.2.15"]}],"note":null}],"items":[]},{"question":"And all manner of uncleanness?","answer":"Yes. But fornication and uncleanness, let it not be once named amongst you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"But fornication and uncleanness, let it not be once named amongst you,","proofs":["Ephesians 5:3"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"note":null}],"items":[]}]},{"question":"Are unclean desires sinful?","answer":"Yes. We must mortify inordinate affection and evil concupiscence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must mortify inordinate affection and evil concupiscence,","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null}],"items":[{"question":"And unclean reflections?","answer":"Yes. She multiplied her whoredoms by calling to remembrance the days of her youth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"She multiplied her whoredoms by calling to remembrance the days of her youth,","proofs":["Ezekiel 23:19"],"refs":[{"printed":"Ezekiel 23:19","osis":["Ezek.23.19"]}],"note":null}],"items":[]},{"question":"And unchaste looks?","answer":"Yes. Having eyes full of adultery,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having eyes full of adultery,","proofs":["2 Peter 2:14"],"refs":[{"printed":"2 Peter 2:14","osis":["2Pet.2.14"]}],"note":null}],"items":[]},{"question":"And immodest apparel?","answer":"Yes. There met him a woman with the attire of a harlot,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There met him a woman with the attire of a harlot,","proofs":["Proverbs 7:10"],"refs":[{"printed":"Proverbs 7:10","osis":["Prov.7.10"]}],"note":null}],"items":[]},{"question":"And obscene words?","answer":"Yes. Neither filthiness nor foolish talking,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Neither filthiness nor foolish talking,","proofs":["Ephesians 5:4"],"refs":[{"printed":"Ephesians 5:4","osis":["Eph.5.4"]}],"note":null}],"items":[]},{"question":"And lascivious actions?","answer":"Yes. Such as chambering and wantonness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Such as chambering and wantonness,","proofs":["Romans 13:13"],"refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"note":null}],"items":[]},{"question":"And that intemperance and idleness which lead hereto’?","answer":"Yes. This was the iniquity of Sodom, pride, idleness, and fulness of bread, and she committed abomination before me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This was the iniquity of Sodom, pride, idleness, and fulness of bread, and she committed abomination before me,","proofs":["Ezekiel 16:49–50"],"refs":[{"printed":"Ezekiel 16:49–50","osis":["Ezek.16.49-Ezek.16.50"]}],"note":null}],"items":[]}]}],"text":null},{"number":78,"title":null,"part":null,"questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"Hath God a supreme and sovereign right over all things?","answer":"Yes. He is Lord of all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is Lord of all,","proofs":["Acts 10:36"],"refs":[{"printed":"Acts 10:36","osis":["Acts.10.36"]}],"note":null}],"items":[{"question":"But have men a delegated right over their lawful possessions?","answer":"Yes. The earth, God hath given to the children of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The earth, God hath given to the children of men,","proofs":["Psalm 115:16"],"refs":[{"printed":"Psalm 115:16","osis":["Ps.115.16"]}],"note":null}],"items":[]},{"question":"Is it a sin therefore to deprive any of this their right?","answer":"Yes. Ye shall not steal nor deal falsely,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall not steal nor deal falsely,","proofs":["Leviticus 19:11"],"refs":[{"printed":"Leviticus 19:11","osis":["Lev.19.11"]}],"note":null}],"items":[]},{"question":"And was such a prohibition necessary?","answer":"Yes. For every brother will utterly supplant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For every brother will utterly supplant,","proofs":["Jeremiah 9:4"],"refs":[{"printed":"Jeremiah 9:4","osis":["Jer.9.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":79,"title":null,"part":null,"questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"Is it lawful for us to seek our own temporal advantage?","answer":"Yes. And now when shall I provide for my own house,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And now when shall I provide for my own house,","proofs":["Genesis 30:30"],"refs":[{"printed":"Genesis 30:30","osis":["Gen.30.30"]}],"note":null}],"items":[{"question":"Should we do this by an application to some lawful calling?","answer":"Yes. Study to be quiet and to do your own business,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Study to be quiet and to do your own business,","proofs":["1 Thessalonians 4:11"],"refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]}],"note":null}],"items":[]},{"question":"And by diligence in that calling?","answer":"Yes. Not slothful in business,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not slothful in business,","proofs":["Romans 12:11"],"refs":[{"printed":"Romans 12:11","osis":["Rom.12.11"]}],"note":null}],"items":[]},{"question":"And by frugality?","answer":"Yes. He that gathereth in the summer is a wise","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that gathereth in the summer is a wise","proofs":["Proverbs 10:5"],"refs":[{"printed":"Proverbs 10:5","osis":["Prov.10.5"]}],"note":null}],"items":[]},{"question":"And by a discreet conduct?","answer":"Yes. For by understanding is a house established,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For by understanding is a house established,","proofs":["Proverbs 24:3"],"refs":[{"printed":"Proverbs 24:3","osis":["Prov.24.3"]}],"note":null}],"items":[]},{"question":"And to all this should we join fervent prayer?","answer":"Yes. I will for this be inquired of by the house of Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will for this be inquired of by the house of Israel,","proofs":["Ezekiel 36:37"],"refs":[{"printed":"Ezekiel 36:37","osis":["Ezek.36.37"]}],"note":null}],"items":[]}]},{"question":"Must we be just to all that we deal with?","answer":"Yes. Render to all their due,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Render to all their due,","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null}],"items":[{"question":"Must we not over-reach the ignorant?","answer":"No. Let no man defraud or go beyond his brother,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Let no man defraud or go beyond his brother,","proofs":["1 Thessalonians 4:6"],"refs":[{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null}],"items":[]},{"question":"Nor oppress the indigent?","answer":"No. We must not buy the poor for silver, and the needy for a pair of shoes,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We must not buy the poor for silver, and the needy for a pair of shoes,","proofs":["Amos 8:6"],"refs":[{"printed":"Amos 8:6","osis":["Amos.8.6"]}],"note":null}],"items":[]},{"question":"But should we rather relieve them?","answer":"Yes. If thy brother be waxen poor and fallen into decay, thou shalt relieve him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thy brother be waxen poor and fallen into decay, thou shalt relieve him,","proofs":["Leviticus 25:35"],"refs":[{"printed":"Leviticus 25:35","osis":["Lev.25.35"]}],"note":null}],"items":[]},{"question":"And be forward so to do?","answer":"Yes. We must be ready to distribute, willing to communicate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must be ready to distribute, willing to communicate,","proofs":["1 Timothy 6:18"],"refs":[{"printed":"1 Timothy 6:18","osis":["1Tim.6.18"]}],"note":null}],"items":[]}]},{"question":"Must we faithfully fulfil our promises?","answer":"Yes. I took an oath of them that they should do according to this promise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I took an oath of them that they should do according to this promise,","proofs":["Nehemiah 5:12"],"refs":[{"printed":"Nehemiah 5:12","osis":["Neh.5.12"]}],"note":null}],"items":[{"question":"And be true to our trusts?","answer":"Yes. It is required in stewards that a man be found faithful,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is required in stewards that a man be found faithful,","proofs":["1 Corinthians 4:2"],"refs":[{"printed":"1 Corinthians 4:2","osis":["1Cor.4.2"]}],"note":null}],"items":[]},{"question":"And return what we have borrowed?","answer":"Yes. For the wicked borroweth and payeth not again,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the wicked borroweth and payeth not again,","proofs":["Psalm 37:21"],"refs":[{"printed":"Psalm 37:21","osis":["Ps.37.21"]}],"note":null}],"items":[]},{"question":"And discharge our just debts?","answer":"Yes. Owe no man any thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Owe no man any thing,","proofs":["Romans 13:8"],"refs":[{"printed":"Romans 13:8","osis":["Rom.13.8"]}],"note":null}],"items":[]},{"question":"And make restitution where wrong has been done?","answer":"Yes. He shall restore that which he took violently away, or the thing which he hath deceitfully gotten,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall restore that which he took violently away, or the thing which he hath deceitfully gotten,","proofs":["Leviticus 6:4"],"refs":[{"printed":"Leviticus 6:4","osis":["Lev.6.4"]}],"note":null}],"items":[]},{"question":"And is such honesty the best policy?","answer":"Yes. For a little that a righteous man hath is better than the riches of many wicked,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For a little that a righteous man hath is better than the riches of many wicked,","proofs":["Psalm 37:16"],"refs":[{"printed":"Psalm 37:16","osis":["Ps.37.16"]}],"note":null}],"items":[]}]}],"text":null},{"number":80,"title":null,"part":null,"questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"Doth this commandment forbid the foolish and extravagant wasting our own substance?","answer":"Yes. prodigal went into a far country, and wasted his substance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"prodigal went into a far country, and wasted his substance,","proofs":["Luke 15:13"],"refs":[{"printed":"Luke 15:13","osis":["Luke.15.13"]}],"note":null}],"items":[{"question":"Is this done by luxury and intemperance?","answer":"Yes. The glutton and the drunkard shall come to poverty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The glutton and the drunkard shall come to poverty,","proofs":["Proverbs 23:21"],"refs":[{"printed":"Proverbs 23:21","osis":["Prov.23.21"]}],"note":null}],"items":[]},{"question":"And by sloth and idleness?","answer":"Yes. A little more sleep, a little more slumber, so shall thy poverty come like one that travelleth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A little more sleep, a little more slumber, so shall thy poverty come like one that travelleth,","proofs":["Proverbs 24:23"],"refs":[{"printed":"Proverbs 24:23","osis":["Prov.24.23"]}],"note":null}],"items":[]},{"question":"And by keeping loose company?","answer":"Yes. He that followeth after vain persons shall have poverty enough,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that followeth after vain persons shall have poverty enough,","proofs":["Proverbs 28:19"],"refs":[{"printed":"Proverbs 28:19","osis":["Prov.28.19"]}],"note":null}],"items":[]},{"question":"And by an excessive love of pleasure?","answer":"Yes. He that loveth pleasure shall be a poor man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that loveth pleasure shall be a poor man,","proofs":["Proverbs 21:17"],"refs":[{"printed":"Proverbs 21:17","osis":["Prov.21.17"]}],"note":null}],"items":[]},{"question":"And by rash and imprudent engagements for others?","answer":"Yes. Be not a surety for debts, for why should he take away thy bed from under thee?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be not a surety for debts, for why should he take away thy bed from under thee?","proofs":["Proverbs 22:26–27"],"refs":[{"printed":"Proverbs 22:26–27","osis":["Prov.22.26-Prov.22.27"]}],"note":null}],"items":[]},{"question":"And doth that which tends to poverty tend to injustice too?","answer":"Yes. Lest I be poor and steal,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lest I be poor and steal,","proofs":["Proverbs 30:9"],"refs":[{"printed":"Proverbs 30:9","osis":["Prov.30.9"]}],"note":null}],"items":[]}]},{"question":"Is this commandment broken by covetousness?","answer":"Yes. Woe to him that coveteth an evil covetousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Woe to him that coveteth an evil covetousness,","proofs":["Habakkuk 2:9"],"refs":[{"printed":"Habakkuk 2:9","osis":["Hab.2.9"]}],"note":null}],"items":[{"question":"And by cruelty and uncharitableness?","answer":"Yes. Whoso stoppeth his ears at the cry of the poor, shall cry himself, and shall not be heard,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso stoppeth his ears at the cry of the poor, shall cry himself, and shall not be heard,","proofs":["Proverbs 21:31"],"refs":[{"printed":"Proverbs 21:31","osis":["Prov.21.31"]}],"note":null}],"items":[]},{"question":"And by unlawful contracts?","answer":"Yes. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money,","proofs":["Acts 13:20"],"refs":[{"printed":"Acts 13:20","osis":["Acts.13.20"]}],"note":null}],"items":[]},{"question":"And by all unwarrantable arts for the increase of our substance?","answer":"Yes. There shall not be found among you one that useth divination or an observer of times, or an enchanter, or a witch,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There shall not be found among you one that useth divination or an observer of times, or an enchanter, or a witch,","proofs":["Deuteronomy 18:10"],"refs":[{"printed":"Deuteronomy 18:10","osis":["Deut.18.10"]}],"note":null}],"items":[]}]},{"question":"Doth this commandment forbid all exaction and oppression?","answer":"Yes. Ye shall not oppress one another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall not oppress one another,","proofs":["Leviticus 25:14"],"refs":[{"printed":"Leviticus 25:14","osis":["Lev.25.14"]}],"note":null}],"items":[{"question":"And cozening and cheating?","answer":"Yes. Shall I count them pure with the wicked balances, and with the bag of deceitful weights,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Shall I count them pure with the wicked balances, and with the bag of deceitful weights,","proofs":["Micah 6:11"],"refs":[{"printed":"Micah 6:11","osis":["Mic.6.11"]}],"note":null}],"items":[]},{"question":"And vexatious lawsuits?","answer":"Yes. Now therefore there is utterly a fault among you, because you go to law, one with another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now therefore there is utterly a fault among you, because you go to law, one with another,","proofs":["1 Corinthians 6:7"],"refs":[{"printed":"1 Corinthians 6:7","osis":["1Cor.6.7"]}],"note":null}],"items":[]}]},{"question":"Is theft particularly forbidden in this commandment?","answer":"Yes. Do not steal.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do not steal.","proofs":["Mark 10:19"],"refs":[{"printed":"Mark 10:19","osis":["Mark.10.19"]}],"note":null}],"items":[{"question":". Is it a sin for servants to defraud their masters?","answer":"Yes. A certain rich man had a steward, and the same was accused to him, that he had wasted his goods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A certain rich man had a steward, and the same was accused to him, that he had wasted his goods,","proofs":["Luke 16:1"],"refs":[{"printed":"Luke 16:1","osis":["Luke.16.1"]}],"note":null}],"items":[]},{"question":"Or for children to steal from their parents?","answer":"Yes. Whoso robbeth his father or mother, and saith it is no transgression, is the companion of a destroyer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso robbeth his father or mother, and saith it is no transgression, is the companion of a destroyer,","proofs":["Proverbs 28:24"],"refs":[{"printed":"Proverbs 28:24","osis":["Prov.28.24"]}],"note":null}],"items":[]},{"question":"Is it a sin to steal even the necessaries of life?","answer":"Yes. For such shall restore seven fold,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For such shall restore seven fold,","proofs":["Proverbs 6:31"],"refs":[{"printed":"Proverbs 6:31","osis":["Prov.6.31"]}],"note":null}],"items":[]},{"question":"And is it equally so to receive or conceal stolen goods?","answer":"Yes. Whoso is a partner with a thief, hateth his own soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso is a partner with a thief, hateth his own soul,","proofs":["Proverbs 29:24"],"refs":[{"printed":"Proverbs 29:24","osis":["Prov.29.24"]}],"note":null}],"items":[]}]}],"text":null},{"number":81,"title":null,"part":null,"questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"Is a good name a great privilege?","answer":"Yes. ’Tis better than precious ointment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis better than precious ointment,","proofs":["Ecclesiastes 7:1"],"refs":[{"printed":"Ecclesiastes 7:1","osis":["Eccl.7.1"]}],"note":null}],"items":[{"question":"Is there a law then made for the security of it?","answer":"Yes. The law is made for perjured persons,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law is made for perjured persons,","proofs":["1 Timothy 1:10"],"refs":[{"printed":"1 Timothy 1:10","osis":["1Tim.1.10"]}],"note":null}],"items":[]},{"question":"And is it needful that there should?","answer":"Yes. For every neighbour will walk with slanders,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For every neighbour will walk with slanders,","proofs":["Isaiah 4"],"refs":[{"printed":"Isaiah 4","osis":["Isa.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":82,"title":null,"part":null,"questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Should we endeavour to get a good name?","answer":"Yes. If there be any virtue, if there be any praise, think on these things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If there be any virtue, if there be any praise, think on these things,","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null}],"items":[{"question":"And to keep it?","answer":"Yes. For a little folly disgraceth him that is in reputation for wisdom and honour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For a little folly disgraceth him that is in reputation for wisdom and honour,","proofs":["Ecclesiastes 10:1"],"refs":[{"printed":"Ecclesiastes 10:1","osis":["Eccl.10.1"]}],"note":null}],"items":[]},{"question":"May we for this purpose vindicate our character when aspersed?","answer":"Yes. My righteousness I hold fast, and will not let it go.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My righteousness I hold fast, and will not let it go.","proofs":["Job 27:6"],"refs":[{"printed":"Job 27:6","osis":["Job.27.6"]}],"note":null}],"items":[]},{"question":"And speak modestly in our own commendation?","answer":"Yes. In nothing am I behind the very chiefest apostles, though I am nothing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In nothing am I behind the very chiefest apostles, though I am nothing,","proofs":["2 Corinthians 12:11"],"refs":[{"printed":"2 Corinthians 12:11","osis":["2Cor.12.11"]}],"note":null}],"items":[]}]},{"question":"Is a good name an honour to God?","answer":"Yes. On your part he is glorified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"On your part he is glorified,","proofs":["1 Peter 4:14"],"refs":[{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null}],"items":[{"question":"And a credit to religion?","answer":"Yes. We will go with you, for we have heard that God is with you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We will go with you, for we have heard that God is with you,","proofs":["Zechariah 8:23"],"refs":[{"printed":"Zechariah 8:23","osis":["Zech.8.23"]}],"note":null}],"items":[]},{"question":"And a comfort to ourselves?","answer":"Yes. For a good report maketh the bones fat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For a good report maketh the bones fat,","proofs":["Proverbs 15:30"],"refs":[{"printed":"Proverbs 15:30","osis":["Prov.15.30"]}],"note":null}],"items":[]},{"question":"But do all enjoy this blessing who deserve it?","answer":"No. For I heard the defaming of many,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For I heard the defaming of many,","proofs":["Jeremiah 20:10"],"refs":[{"printed":"Jeremiah 20:10","osis":["Jer.20.10"]}],"note":null}],"items":[]}]},{"question":"Should we be tender of others’ good name as well as our own?","answer":"Yes. We also bear record,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We also bear record,","proofs":["3 John 12"],"refs":[{"printed":"3 John 12","osis":["3John.1.12"]}],"note":null}],"items":[{"question":"Should we for this purpose cover their faults?","answer":"Yes. He that covereth transgression seeketh love,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that covereth transgression seeketh love,","proofs":["Proverbs 17:9"],"refs":[{"printed":"Proverbs 17:9","osis":["Prov.17.9"]}],"note":null}],"items":[]},{"question":"And be secret in our reproofs?","answer":"Yes. Tell him between him and thee alone,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Tell him between him and thee alone,","proofs":["Matthew 18:15"],"refs":[{"printed":"Matthew 18:15","osis":["Matt.18.15"]}],"note":null}],"items":[]},{"question":"Should we put the best construction on their actions?","answer":"Yes. Charity thinketh no evil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Charity thinketh no evil,","proofs":["1 Corinthians 13:5"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]}],"note":null}],"items":[]},{"question":"And discourage backbiting and detraction?","answer":"Yes. We must with an angry countenance drive away a backbiting tongue,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must with an angry countenance drive away a backbiting tongue,","proofs":["Proverbs 25:23"],"refs":[{"printed":"Proverbs 25:23","osis":["Prov.25.23"]}],"note":null}],"items":[]},{"question":"Should we also vindicate them from unjust aspersions?","answer":"Yes. Let not the king sin against David, because his works have been to thee-ward very good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let not the king sin against David, because his works have been to thee-ward very good,","proofs":["1 Samuel 19:4"],"refs":[{"printed":"1 Samuel 19:4","osis":["1Sam.19.4"]}],"note":null}],"items":[]},{"question":"And joyfully receive all reports to their advantage?","answer":"Yes. I rejoiced greatly when the brethren came and testified of the truth that is in thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I rejoiced greatly when the brethren came and testified of the truth that is in thee,","proofs":["3 John 3"],"refs":[{"printed":"3 John 3","osis":["3John.1.3"]}],"note":null}],"items":[]},{"question":"And will a regard to others’ good name be the best security to our own?","answer":"Yes. For with what measure you mete, it shall be measured to you again,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For with what measure you mete, it shall be measured to you again,","proofs":["Matthew 7:2"],"refs":[{"printed":"Matthew 7:2","osis":["Matt.7.2"]}],"note":null}],"items":[]}]},{"question":"Is it our duty to speak the truth?","answer":"Yes. Speak ye every man the truth to his neighbour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Speak ye every man the truth to his neighbour,","proofs":["Zechariah 8:16"],"refs":[{"printed":"Zechariah 8:16","osis":["Zech.8.16"]}],"note":null}],"items":[{"question":"And when called thereto the whole truth?","answer":"Yes. Samuel told Eli every whit, and hid nothing from him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Samuel told Eli every whit, and hid nothing from him,","proofs":["1 Samuel 3:18"],"refs":[{"printed":"1 Samuel 3:18","osis":["1Sam.3.18"]}],"note":null}],"items":[]},{"question":"And nothing but the truth?","answer":"Yes. Surely they are my people, children that will not lie,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Surely they are my people, children that will not lie,","proofs":["Isaiah 63:8"],"refs":[{"printed":"Isaiah 63:8","osis":["Isa.63.8"]}],"note":null}],"items":[]},{"question":"Should truth be observed in our common conversation?","answer":"Yes. Lie not one to another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lie not one to another,","proofs":["Colossians 3:9"],"refs":[{"printed":"Colossians 3:9","osis":["Col.3.9"]}],"note":null}],"items":[]},{"question":"And in our promise and engagements?","answer":"Yes. Better it is that thou shouldst not vow, than vow and not pay,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Better it is that thou shouldst not vow, than vow and not pay,","proofs":["Ecclesiastes 5:5"],"refs":[{"printed":"Ecclesiastes 5:5","osis":["Eccl.5.5"]}],"note":null}],"items":[]},{"question":"But especially in witness-bearing?","answer":"Yes. For a true witness delivereth souls,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For a true witness delivereth souls,","proofs":["Proverbs 14:25"],"refs":[{"printed":"Proverbs 14:25","osis":["Prov.14.25"]}],"note":null}],"items":[]}]},{"question":"In order to speak the truth should we think before we speak?","answer":"Yes. Whatsoever things are true, think on these things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whatsoever things are true, think on these things,","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null}],"items":[{"question":"And accustom ourselves to a sober way of speaking?","answer":"Yes. I speak the words of truth and soberness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I speak the words of truth and soberness,","proofs":["Acts 26:25"],"refs":[{"printed":"Acts 26:25","osis":["Acts.26.25"]}],"note":null}],"items":[]},{"question":"And be careful of rash promises?","answer":"Yes. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, it was an error,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel, it was an error,","proofs":["Ecclesiastes 5:6"],"refs":[{"printed":"Ecclesiastes 5:6","osis":["Eccl.5.6"]}],"note":null}],"items":[]},{"question":"And endeavour to overcome the fear of man?","answer":"Yes. Whom hast thou feared that thou hast lied?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whom hast thou feared that thou hast lied?","proofs":["Isaiah 57:11"],"refs":[{"printed":"Isaiah 57:11","osis":["Isa.57.11"]}],"note":null}],"items":[]},{"question":"And not do any thing that we should be ashamed to own?","answer":"No. As Sarah, who first laughed, and then denied it, saying, I laughed not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"As Sarah, who first laughed, and then denied it, saying, I laughed not,","proofs":["Genesis 18:15"],"refs":[{"printed":"Genesis 18:15","osis":["Gen.18.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":83,"title":null,"part":null,"questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"Is lying a great sin?","answer":"Yes. Lying lips are an abomination to the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lying lips are an abomination to the Lord,","proofs":["Proverbs 12:22"],"refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]}],"note":null}],"items":[{"question":"Is it a sin that makes us like the devil?","answer":"Yes. For when he speaketh a lie he speaketh of his own,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For when he speaketh a lie he speaketh of his own,","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null}],"items":[]},{"question":"Is it an unprofitable sin?","answer":"Yes. The getting of treasures by a lying tongue is vanity tossed to and fro of them that seek death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The getting of treasures by a lying tongue is vanity tossed to and fro of them that seek death,","proofs":["Proverbs 21:6"],"refs":[{"printed":"Proverbs 21:6","osis":["Prov.21.6"]}],"note":null}],"items":[]},{"question":"Is it a sin that will be detected?","answer":"Yes. For a lying tongue is but fora moment,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For a lying tongue is but fora moment,","proofs":["Proverbs 12:19"],"refs":[{"printed":"Proverbs 12:19","osis":["Prov.12.19"]}],"note":null}],"items":[]},{"question":"And severely punished?","answer":"Yes. For without are dogs, and whoso loveth and maketh a lie,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For without are dogs, and whoso loveth and maketh a lie,","proofs":["Revelation 22:15"],"refs":[{"printed":"Revelation 22:15","osis":["Rev.22.15"]}],"note":null}],"items":[]},{"question":"Should we therefore hate it?","answer":"Yes. I abhor lying,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I abhor lying,","proofs":["Psalm 119:163"],"refs":[{"printed":"Psalm 119:163","osis":["Ps.119.163"]}],"note":null}],"items":[]},{"question":"And pray against it?","answer":"Yes. Remove from me the way of lying,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remove from me the way of lying,","proofs":["Psalm 119:29"],"refs":[{"printed":"Psalm 119:29","osis":["Ps.119.29"]}],"note":null}],"items":[]}]},{"question":"May we tell lies to make sport?","answer":"No. They make the king glad with their wickedness, and the princes with their lies,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They make the king glad with their wickedness, and the princes with their lies,","proofs":["Hosea 7:3"],"refs":[{"printed":"Hosea 7:3","osis":["Hos.7.3"]}],"note":null}],"items":[{"question":"Or to excuse a fault?","answer":"No. As Gehazi, who said, thy servant went no whither,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"As Gehazi, who said, thy servant went no whither,","proofs":["2 Kings 5:25"],"refs":[{"printed":"2 Kings 5:25","osis":["2Kgs.5.25"]}],"note":null}],"items":[]},{"question":"Or with an intention to do good?","answer":"No. We must not do evil that good may come,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We must not do evil that good may come,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null}],"items":[]}]},{"question":"Is detraction and slander a sin?","answer":"Yes. Thou sittest and slanderest thine own mother’s","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou sittest and slanderest thine own mother’s","proofs":["Psalm 50:20"],"refs":[{"printed":"Psalm 50:20","osis":["Ps.50.20"]}],"note":null}],"items":[{"question":"But may we not return slander for slander?","answer":"No. Render not railing for railing,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Render not railing for railing,","proofs":["1 Peter 3:9"],"refs":[{"printed":"1 Peter 3:9","osis":["1Pet.3.9"]}],"note":null}],"items":[]},{"question":"Is flattery also a sin?","answer":"Yes. They speak vanity every one with his neighbour, with flattering lips and a double heart do they speak,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They speak vanity every one with his neighbour, with flattering lips and a double heart do they speak,","proofs":["Psalm 12:2"],"refs":[{"printed":"Psalm 12:2","osis":["Ps.12.2"]}],"note":null}],"items":[]},{"question":"Is self detraction a sin?","answer":"Yes. There is that maketh himself poor and yet hath great riches,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is that maketh himself poor and yet hath great riches,","proofs":["Proverbs 13:7"],"refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"note":null}],"items":[]},{"question":"And self-flattery?","answer":"Yes. There is that maketh himself rich, and yet hath nothing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is that maketh himself rich, and yet hath nothing,","proofs":["Proverbs 13:7"],"refs":[{"printed":"Proverbs 13:7","osis":["Prov.13.7"]}],"note":null}],"items":[]}]},{"question":"Doth this commandment forbid perjury?","answer":"Yes. I will be a swift witness against false swearers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will be a swift witness against false swearers,","proofs":["Malachi 3:5"],"refs":[{"printed":"Malachi 3:5","osis":["Mal.3.5"]}],"note":null}],"items":[{"question":"And subornation?","answer":"Yes. Thus the Jews set up false witnesses against Stephen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus the Jews set up false witnesses against Stephen,","proofs":["Acts 6:11, 13"],"refs":[{"printed":"Acts 6:11, 13","osis":["Acts.6.11","Acts.6.13"]}],"note":null}],"items":[]},{"question":"And backbiting and talebearing?","answer":"Yes. Thou shalt not go up and down as a talebearer among thy people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt not go up and down as a talebearer among thy people,","proofs":["Leviticus 19:16"],"refs":[{"printed":"Leviticus 19:16","osis":["Lev.19.16"]}],"note":null}],"items":[]},{"question":"And all censorious and uncharitable reflections?","answer":"Yes. For he that speaketh evil of his brother, and judgeth his brother, speaks evil of the law, and judgeth the law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that speaketh evil of his brother, and judgeth his brother, speaks evil of the law, and judgeth the law,","proofs":["James 4:11"],"refs":[{"printed":"James 4:11","osis":["Jas.4.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":84,"title":null,"part":null,"questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"Does the heart need a restraint?","answer":"Yes. For it is desperately wicked,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is desperately wicked,","proofs":["Jeremiah 17:9"],"refs":[{"printed":"Jeremiah 17:9","osis":["Jer.17.9"]}],"note":null}],"items":[{"question":"And does the law of God lay a restraint upon the heart?","answer":"Yes. For the law is spiritual,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the law is spiritual,","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null}],"items":[]},{"question":"And will a restraint upon the sins of the heart be the most effectual preservative from all other sins?","answer":"Yes. Cleanse first that which is within the cup or platter, that the outside may be clean also,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cleanse first that which is within the cup or platter, that the outside may be clean also,","proofs":["Matthew 23:26"],"refs":[{"printed":"Matthew 23:26","osis":["Matt.23.26"]}],"note":null}],"items":[]}]},{"question":"Are we forbidden to covet another man’s house?","answer":"Yes. As they that covet houses and take them away,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As they that covet houses and take them away,","proofs":["Micah 2:2"],"refs":[{"printed":"Micah 2:2","osis":["Mic.2.2"]}],"note":null}],"items":[{"question":"Or another man’s wife?","answer":"Yes. As David did, who seeing Bathsheba, the wife of Uriah, sent and inquired after her,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As David did, who seeing Bathsheba, the wife of Uriah, sent and inquired after her,","proofs":["2 Samuel 11:3"],"refs":[{"printed":"2 Samuel 11:3","osis":["2Sam.11.3"]}],"note":null}],"items":[]},{"question":"Or another man’s goods?","answer":"Yes. I have coveted no man’s silver, or gold, or apparel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have coveted no man’s silver, or gold, or apparel,","proofs":["Acts 20:33"],"refs":[{"printed":"Acts 20:33","osis":["Acts.20.33"]}],"note":null}],"items":[]}]}],"text":null},{"number":85,"title":null,"part":null,"questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"Have wicked men a civil property in their goods?","answer":"Yes. Was it not thine own?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Was it not thine own?","proofs":["Acts 5:4"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"note":null}],"items":[{"question":"Should they therefore be suffered quietly to enjoy them?","answer":"Yes. David’s heart smote him, because he had cut off Saul’s skirt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"David’s heart smote him, because he had cut off Saul’s skirt,","proofs":["1 Samuel 24:5"],"refs":[{"printed":"1 Samuel 24:5","osis":["1Sam.24.5"]}],"note":null}],"items":[]}]},{"question":"Is the good man’s condition settled by God?","answer":"Yes. He performeth the thing that is appointed for me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He performeth the thing that is appointed for me,","proofs":["Job 23:14"],"refs":[{"printed":"Job 23:14","osis":["Job.23.14"]}],"note":null}],"items":[{"question":"And is it that which is best for him?","answer":"Yes. For God giveth to a man that is good in his sight,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God giveth to a man that is good in his sight,","proofs":["Ecclesiastes 2:26"],"refs":[{"printed":"Ecclesiastes 2:26","osis":["Eccl.2.26"]}],"note":null}],"items":[]},{"question":"And infinitely better than he deserves?","answer":"Yes. For it is of the Lord’s mercies that we are not consumed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is of the Lord’s mercies that we are not consumed,","proofs":["Lamentations 3:22"],"refs":[{"printed":"Lamentations 3:22","osis":["Lam.3.22"]}],"note":null}],"items":[]},{"question":"Should he therefore be contented in it?","answer":"Yes. I have learned in whatsoever state I am therewith to be content,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have learned in whatsoever state I am therewith to be content,","proofs":["Philippians 4:11"],"refs":[{"printed":"Philippians 4:11","osis":["Phil.4.11"]}],"note":null}],"items":[]},{"question":"And is contentment a powerful antidote against covetousness?","answer":"Yes. Let your conversation be without covetousness, and be content with such things as ye have,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let your conversation be without covetousness, and be content with such things as ye have,","proofs":["Hebrews 13:5"],"refs":[{"printed":"Hebrews 13:5","osis":["Heb.13.5"]}],"note":null}],"items":[]}]},{"question":"Should we not seek great things for ourselves?","answer":"No. Seekest thou great things for thyself, seek them not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Seekest thou great things for thyself, seek them not,","proofs":["Jeremiah 45:5"],"refs":[{"printed":"Jeremiah 45:5","osis":["Jer.45.5"]}],"note":null}],"items":[{"question":"Nor grieve at the more prosperous circumstances of others?","answer":"No. Fret not thyself because of him who prospereth in his way,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Fret not thyself because of him who prospereth in his way,","proofs":["Psalm 37:7"],"refs":[{"printed":"Psalm 37:7","osis":["Ps.37.7"]}],"note":null}],"items":[]},{"question":"But rather rejoice in their prosperity and endeavour to promote it?","answer":"Yes. Thus Mordecai sought the wealth of his people, and spoke peace to all his seed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Mordecai sought the wealth of his people, and spoke peace to all his seed,","proofs":["Esther 10:3"],"refs":[{"printed":"Esther 10:3","osis":["Esth.10.3"]}],"note":null}],"items":[]}]},{"question":"In order to obtain this happy temper of mind, should we resign up our wills to the will of God?","answer":"Yes. He shall choose our inheritance for us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall choose our inheritance for us,","proofs":["Psalm 47:4"],"refs":[{"printed":"Psalm 47:4","osis":["Ps.47.4"]}],"note":null}],"items":[{"question":"And be much in contemplating the vanity of the creature?","answer":"Yes. Wilt thou set thine eyes upon that which is not?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wilt thou set thine eyes upon that which is not?","proofs":["Proverbs 23:5"],"refs":[{"printed":"Proverbs 23:5","osis":["Prov.23.5"]}],"note":null}],"items":[]},{"question":"And make a due estimate of the blessings which we possess?","answer":"Yes. For better is the sight of the eye than the wandering of the desire,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For better is the sight of the eye than the wandering of the desire,","proofs":["Ecclesiastes 6:9"],"refs":[{"printed":"Ecclesiastes 6:9","osis":["Eccl.6.9"]}],"note":null}],"items":[]},{"question":"And frequently transfer our thoughts to the other world?","answer":"Yes. We look not at the things that are seen, which are temporal, but at the things which are not seen, which are eternal,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We look not at the things that are seen, which are temporal, but at the things which are not seen, which are eternal,","proofs":["2 Corinthians 4:18"],"refs":[{"printed":"2 Corinthians 4:18","osis":["2Cor.4.18"]}],"note":null}],"items":[]},{"question":"And if after all we find some risings of discontent should we check them in their first appearances?","answer":"Yes. O my soul, why art thou disquieted within me?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O my soul, why art thou disquieted within me?","proofs":["Psalm 42:5"],"refs":[{"printed":"Psalm 42:5","osis":["Ps.42.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":86,"title":null,"part":null,"questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"Is discontent a sin?","answer":"Yes. The foolishness of man perverteth his way, and his heart fretteth against the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The foolishness of man perverteth his way, and his heart fretteth against the Lord,","proofs":["Proverbs 19:3"],"refs":[{"printed":"Proverbs 19:3","osis":["Prov.19.3"]}],"note":null}],"items":[{"question":"Can it make our condition better?","answer":"No. For which of you can by taking thought can add one cubit to his stature,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For which of you can by taking thought can add one cubit to his stature,","proofs":["Matthew 6:27"],"refs":[{"printed":"Matthew 6:27","osis":["Matt.6.27"]}],"note":null}],"items":[]},{"question":"And will it certainly make it worse?","answer":"Yes. All this availeth me nothing so long as I see Mordecai the Jew sitting in the king’s gate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All this availeth me nothing so long as I see Mordecai the Jew sitting in the king’s gate,","proofs":["Esther 5:13"],"refs":[{"printed":"Esther 5:13","osis":["Esth.5.13"]}],"note":null}],"items":[]},{"question":"Is it a sin to undervalue present mercies?","answer":"Yes. As those did who despised the pleasant land,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As those did who despised the pleasant land,","proofs":["Psalm 106:24"],"refs":[{"printed":"Psalm 106:24","osis":["Ps.106.24"]}],"note":null}],"items":[]},{"question":"Or to aggravate present afflictions?","answer":"Yes. As Hezekiah, who said, I reckoned till morning, that as a lion, so will he break all my bones,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As Hezekiah, who said, I reckoned till morning, that as a lion, so will he break all my bones,","proofs":["Isaiah 38:13"],"refs":[{"printed":"Isaiah 38:13","osis":["Isa.38.13"]}],"note":null}],"items":[]},{"question":"Is a discontented spirit from Satan?","answer":"Yes. Yea hath God said ye shall not eat of every tree of the garden,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Yea hath God said ye shall not eat of every tree of the garden,","proofs":["Genesis 3:1"],"refs":[{"printed":"Genesis 3:1","osis":["Gen.3.1"]}],"note":null}],"items":[]},{"question":"Is a brand of ignominy affixed to it?","answer":"Yes. These are murmurers, complainers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These are murmurers, complainers,","proofs":["Jude 16"],"refs":[{"printed":"Jude 16","osis":["Jude.1.16"]}],"note":null}],"items":[]},{"question":"And is a curse entailed upon it?","answer":"Yes. Let them wander up and down for meat, and grudge if they be not satisfied,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let them wander up and down for meat, and grudge if they be not satisfied,","proofs":["Psalm 59:15"],"refs":[{"printed":"Psalm 59:15","osis":["Ps.59.15"]}],"note":null}],"items":[]}]},{"question":"Is envy a sin?","answer":"Yes. Let us walk honestly as in the day, not in strife and envying,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us walk honestly as in the day, not in strife and envying,","proofs":["Romans 13:13"],"refs":[{"printed":"Romans 13:13","osis":["Rom.13.13"]}],"note":null}],"items":[{"question":"Is it a sin for the wicked to envy the just?","answer":"Yes. They shall see and be ashamed, for their envy at thy people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall see and be ashamed, for their envy at thy people,","proofs":["Isaiah 26:11"],"refs":[{"printed":"Isaiah 26:11","osis":["Isa.26.11"]}],"note":null}],"items":[]},{"question":"Or for the just to envy the wicked?","answer":"Yes. Envy not the oppresser,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Envy not the oppresser,","proofs":["Proverbs 3:31"],"refs":[{"printed":"Proverbs 3:31","osis":["Prov.3.31"]}],"note":null}],"items":[]},{"question":"And is it a sin to envy for the sake of others?","answer":"Yes. Envyest thou for my sake?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Envyest thou for my sake?","proofs":["Numbers 11:29"],"refs":[{"printed":"Numbers 11:29","osis":["Num.11.29"]}],"note":null}],"items":[]}]},{"question":"Is covetousness a great sin?","answer":"Yes. Covetousness, let it not be once named among you, as becometh saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Covetousness, let it not be once named among you, as becometh saints,","proofs":["Ephesians 5:3"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"note":null}],"items":[{"question":"And a great vexation?","answer":"Yes. For he that loveth silver shall not be satisfied with silver,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that loveth silver shall not be satisfied with silver,","proofs":["Ecclesiastes 5:10"],"refs":[{"printed":"Ecclesiastes 5:10","osis":["Eccl.5.10"]}],"note":null}],"items":[]},{"question":"Is it a hurt to our families?","answer":"Yes. He that is greedy of gain troubleth his own house,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that is greedy of gain troubleth his own house,","proofs":["Proverbs 15:27"],"refs":[{"printed":"Proverbs 15:27","osis":["Prov.15.27"]}],"note":null}],"items":[]},{"question":"And an injury to our neighbours?","answer":"Yes. Thus Ahab’s covetousness caused Naboth’s murder,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Ahab’s covetousness caused Naboth’s murder,","proofs":["1 Kings 21:1"],"refs":[{"printed":"1 Kings 21:1","osis":["1Kgs.21.1"]}],"note":null}],"items":[]},{"question":"And above all an affront to God?","answer":"Yes. For it is he that maketh poor and maketh rich,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it is he that maketh poor and maketh rich,","proofs":["1 Samuel 2:7"],"refs":[{"printed":"1 Samuel 2:7","osis":["1Sam.2.7"]}],"note":null}],"items":[]},{"question":"Is it a sin that rarely goes unpunished in this world?","answer":"Yes. For the iniquity of his covetousness I was wroth and smote him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the iniquity of his covetousness I was wroth and smote him,","proofs":["Isaiah 57:17"],"refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"note":null}],"items":[]},{"question":"But will it be severely punished in the world to come?","answer":"Yes. For the covetous shall not inherit the kingdom of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the covetous shall not inherit the kingdom of God,","proofs":["1 Corinthians 6:9"],"refs":[{"printed":"1 Corinthians 6:9","osis":["1Cor.6.9"]}],"note":null}],"items":[]},{"question":"Should we therefore strive against it?","answer":"Yes. Thou, O man of God, flee these things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou, O man of God, flee these things,","proofs":["1 Timothy 6:11"],"refs":[{"printed":"1 Timothy 6:11","osis":["1Tim.6.11"]}],"note":null}],"items":[]},{"question":"And pray against it?","answer":"Yes. Incline my heart unto thy testimonies and not to covetousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Incline my heart unto thy testimonies and not to covetousness,","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null}],"items":[]}]},{"question":"May we desire unlawful enjoyments?","answer":"No. We must not lust after evil things,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We must not lust after evil things,","proofs":["1 Corinthians 10:6"],"refs":[{"printed":"1 Corinthians 10:6","osis":["1Cor.10.6"]}],"note":null}],"items":[{"question":"Or lawful enjoyments inordinately?","answer":"No. Labour not for the meat that perisheth,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Labour not for the meat that perisheth,","proofs":["John 6:27"],"refs":[{"printed":"John 6:27","osis":["John.6.27"]}],"note":null}],"items":[]},{"question":"Doth all sin begin in the desires of the heart?","answer":"Yes. For sinners walk in the way of their heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For sinners walk in the way of their heart,","proofs":["Ecclesiastes 11:9"],"refs":[{"printed":"Ecclesiastes 11:9","osis":["Eccl.11.9"]}],"note":null}],"items":[]},{"question":"Should we therefore keep a constant watch over it?","answer":"Yes. Keep thine heart with all diligence, for out of it are the issues of life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Keep thine heart with all diligence, for out of it are the issues of life,","proofs":["Proverbs 4:23"],"refs":[{"printed":"Proverbs 4:23","osis":["Prov.4.23"]}],"note":null}],"items":[]}]}],"text":null},{"number":87,"title":null,"part":null,"questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"Was Adam before the fall perfect?","answer":"Yes. For in the image of God created he him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For in the image of God created he him,","proofs":["Genesis 1:27"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]}],"note":null}],"items":[{"question":"Was Christ, who was not a mere man, perfect?","answer":"Yes. He knew no sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He knew no sin,","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]},{"question":"And are the saints in heaven perfect?","answer":"Yes. In their mouth is found no guile,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In their mouth is found no guile,","proofs":["Revelation 14:5"],"refs":[{"printed":"Revelation 14:5","osis":["Rev.14.5"]}],"note":null}],"items":[]},{"question":"But is any mere man since the fall in this life perfect?","answer":"No. For there is not a just man on earth,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For there is not a just man on earth,","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null}],"items":[]},{"question":"And have the best of men acknowledged this?","answer":"Yes. We are all as an unclean thing—and our iniquities like the wind have taken us away,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are all as an unclean thing—and our iniquities like the wind have taken us away,","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"items":[]}]},{"question":"Did the Father of the faithful sin through unbelief?","answer":"Yes. For he denied his wife, lest the Egyptians should have slain him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he denied his wife, lest the Egyptians should have slain him,","proofs":["Genesis 12:12, 19"],"refs":[{"printed":"Genesis 12:12, 19","osis":["Gen.12.12","Gen.12.19"]}],"note":null}],"items":[{"question":"Was Jacob, a plain man, guilty of deceit?","answer":"Yes. For Isaac said, art thou my very son Esau? and he said I am,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Isaac said, art thou my very son Esau? and he said I am,","proofs":["Genesis 27:24"],"refs":[{"printed":"Genesis 27:24","osis":["Gen.27.24"]}],"note":null}],"items":[]},{"question":"Did the meekest man offend by passion?","answer":"Yes. For they provoked his spirit so that he spoke unadvisedly with his lips,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they provoked his spirit so that he spoke unadvisedly with his lips,","proofs":["Psalm 106:33"],"refs":[{"printed":"Psalm 106:33","osis":["Ps.106.33"]}],"note":null}],"items":[]},{"question":"And the most patient man by impatience?","answer":"Yes. For he cursed his day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he cursed his day,","proofs":["Job 3:1"],"refs":[{"printed":"Job 3:1","osis":["Job.3.1"]}],"note":null}],"items":[]},{"question":"And was the wisest man guilty of the greatest folly?","answer":"Yes. For when Solomon was old his wives turned away his heart after other gods,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For when Solomon was old his wives turned away his heart after other gods,","proofs":["1 Kings 11:4"],"refs":[{"printed":"1 Kings 11:4","osis":["1Kgs.11.4"]}],"note":null}],"items":[]},{"question":"Did the most resolute of Christ’s disciples sin through weakness and fear?","answer":"Yes. For he began to curse and to swear, saying, I know not the man,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he began to curse and to swear, saying, I know not the man,","proofs":["Mark 14:71"],"refs":[{"printed":"Mark 14:71","osis":["Mark.14.71"]}],"note":null}],"items":[]},{"question":"And did the apostle Paul, who so earnestly breathed after perfection, yet fall short of it?","answer":"Yes. I am carnal, sold under sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am carnal, sold under sin,","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null}],"items":[]}]},{"question":"Do the best of saints sin in thought?","answer":"Yes. Why think ye evil in your hearts?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why think ye evil in your hearts?","proofs":["Matthew 9:4"],"refs":[{"printed":"Matthew 9:4","osis":["Matt.9.4"]}],"note":null}],"items":[{"question":"And in word?","answer":"Yes. Ye have not spoken of me the thing that is right,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have not spoken of me the thing that is right,","proofs":["Job 42:7"],"refs":[{"printed":"Job 42:7","osis":["Job.42.7"]}],"note":null}],"items":[]},{"question":"And in deed?","answer":"Yes. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme,","proofs":["2 Samuel 12:14"],"refs":[{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]}],"note":null}],"items":[]},{"question":"Are they guilty of many sins which they know?","answer":"Yes. My sin is ever before me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My sin is ever before me,","proofs":["Psalm 51:3"],"refs":[{"printed":"Psalm 51:3","osis":["Ps.51.3"]}],"note":null}],"items":[]},{"question":"And of many more which they do not know?","answer":"Yes. For who can understand his errors?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For who can understand his errors?","proofs":["Psalm 19:12"],"refs":[{"printed":"Psalm 19:12","osis":["Ps.19.12"]}],"note":null}],"items":[]}]},{"question":"Are the saints sanctified in every part?","answer":"Yes. In soul, body and spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In soul, body and spirit,","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[{"question":"And yet are they sanctified but in part?","answer":"Yes. For God will perfect that which is lacking,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God will perfect that which is lacking,","proofs":["1 Thessalonians 3:10"],"refs":[{"printed":"1 Thessalonians 3:10","osis":["1Thess.3.10"]}],"note":null}],"items":[]},{"question":"Are they sincerely obedient?","answer":"Yes. Remember I have walked before thee in truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember I have walked before thee in truth,","proofs":["Isaiah 38:3"],"refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"note":null}],"items":[]},{"question":"But are they perfectly obedient?","answer":"No. For we cannot do the things that we would,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we cannot do the things that we would,","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"items":[]},{"question":"Have they a relative perfection in Christ?","answer":"Yes. We are complete in him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are complete in him,","proofs":["Colossians 2:10"],"refs":[{"printed":"Colossians 2:10","osis":["Col.2.10"]}],"note":null}],"items":[]},{"question":"But have they a personal perfection in themselves?","answer":"No. Look not upon me because I am black,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Look not upon me because I am black,","proofs":["Song of Solomon 1:6"],"refs":[{"printed":"Song of Solomon 1:6","osis":["Song.1.6"]}],"note":null}],"items":[]},{"question":"Is justification then by our own works impossible?","answer":"Yes. For if thou, Lord, shouldst mark iniquity, who shall stand?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if thou, Lord, shouldst mark iniquity, who shall stand?","proofs":["Psalm 103:4"],"refs":[{"printed":"Psalm 103:4","osis":["Ps.103.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":88,"title":null,"part":null,"questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"Are all our sins known to God?","answer":"Yes. They are before his face,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are before his face,","proofs":["Hosea 7:2"],"refs":[{"printed":"Hosea 7:2","osis":["Hos.7.2"]}],"note":null}],"items":[{"question":"And are all sins heinous in the sight of God?","answer":"Yes. They provoke him to anger,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They provoke him to anger,","proofs":["Deuteronomy 9:18"],"refs":[{"printed":"Deuteronomy 9:18","osis":["Deut.9.18"]}],"note":null}],"items":[]},{"question":"But are they all equally so?","answer":"No. Turn thee yet again and thou shalt see greater abominations,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Turn thee yet again and thou shalt see greater abominations,","proofs":["Ezekiel 8:15"],"refs":[{"printed":"Ezekiel 8:15","osis":["Ezek.8.15"]}],"note":null}],"items":[]},{"question":"And will the punishment of sin be proportioned to the aggravations of it?","answer":"Yes. These shall receive greater damnation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These shall receive greater damnation,","proofs":["Mark 12:40"],"refs":[{"printed":"Mark 12:40","osis":["Mark.12.40"]}],"note":null}],"items":[]}]},{"question":"Do sins receive their aggravations from the persons offending?","answer":"Yes. My people is risen up as an enemy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My people is risen up as an enemy,","proofs":["Micah 2:8"],"refs":[{"printed":"Micah 2:8","osis":["Mic.2.8"]}],"note":null}],"items":[{"question":"Are the sins of old persons more heinous than those of others?","answer":"Yes. See what the ancients of the house of Israel do in the dark,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"See what the ancients of the house of Israel do in the dark,","proofs":["Ezekiel 8:12"],"refs":[{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null}],"items":[]},{"question":"And of ministers?","answer":"Yes. Both the prophet and the priest are profane,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Both the prophet and the priest are profane,","proofs":["Jeremiah 23:11"],"refs":[{"printed":"Jeremiah 23:11","osis":["Jer.23.11"]}],"note":null}],"items":[]},{"question":"And of magistrates?","answer":"Yes. He shall give Israel up because of Jeroboam who did sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall give Israel up because of Jeroboam who did sin,","proofs":["1 Kings 14:16"],"refs":[{"printed":"1 Kings 14:16","osis":["1Kgs.14.16"]}],"note":null}],"items":[]},{"question":"And of eminent professors?","answer":"Yes. Of whom is Hymenius and Alexander,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of whom is Hymenius and Alexander,","proofs":["1 Timothy 1:20"],"refs":[{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]}],"note":null}],"items":[]}]},{"question":"Do sins also receive their aggravations from the persons offended?","answer":"Yes. Against whom do ye sport yourselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Against whom do ye sport yourselves,","proofs":["Isaiah 57:4"],"refs":[{"printed":"Isaiah 57:4","osis":["Isa.57.4"]}],"note":null}],"items":[{"question":"Are those sins peculiarly aggravated which are immediately committed against God?","answer":"Yes. If a man sin against the Lord, who shall entreat for him?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If a man sin against the Lord, who shall entreat for him?","proofs":["1 Samuel 2:25"],"refs":[{"printed":"1 Samuel 2:25","osis":["1Sam.2.25"]}],"note":null}],"items":[]},{"question":"And against Christ?","answer":"Yes. When the husbandmen saw the Son, they said among themselves this is the heir, come let us kill him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the husbandmen saw the Son, they said among themselves this is the heir, come let us kill him,","proofs":["Matthew 21:38"],"refs":[{"printed":"Matthew 21:38","osis":["Matt.21.38"]}],"note":null}],"items":[]},{"question":"And against the person of the Holy Ghost?","answer":"Yes. The blasphemy against the Holy Ghost shall not be forgiven unto men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The blasphemy against the Holy Ghost shall not be forgiven unto men,","proofs":["Matthew 12:31"],"refs":[{"printed":"Matthew 12:31","osis":["Matt.12.31"]}],"note":null}],"items":[]},{"question":"And against superiors?","answer":"Yes. Were ye not afraid to speak against my servant Moses?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Were ye not afraid to speak against my servant Moses?","proofs":["Numbers 12:8"],"refs":[{"printed":"Numbers 12:8","osis":["Num.12.8"]}],"note":null}],"items":[]},{"question":"And against whole bodies and communities?","answer":"Yes. And Joshua said, why hast thou troubled us, the Lord shall trouble thee this day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And Joshua said, why hast thou troubled us, the Lord shall trouble thee this day,","proofs":["Joshua 7:25"],"refs":[{"printed":"Joshua 7:25","osis":["Josh.7.25"]}],"note":null}],"items":[]},{"question":"And against the souls of men?","answer":"Yes. To slay the soul that should not die, and to save the soul alive that should not live,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To slay the soul that should not die, and to save the soul alive that should not live,","proofs":["Ezekiel 13:19"],"refs":[{"printed":"Ezekiel 13:19","osis":["Ezek.13.19"]}],"note":null}],"items":[]}]},{"question":"Doth presumption aggravate sin?","answer":"Yes. The soul that do thought presumptuously reproacheth the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The soul that do thought presumptuously reproacheth the Lord,","proofs":["Numbers 15:30"],"refs":[{"printed":"Numbers 15:30","osis":["Num.15.30"]}],"note":null}],"items":[{"question":"And knowledge?","answer":"Yes. To him that knoweth to do good, and doth it not, to him it is sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To him that knoweth to do good, and doth it not, to him it is sin,","proofs":["James 4:17"],"refs":[{"printed":"James 4:17","osis":["Jas.4.17"]}],"note":null}],"items":[]},{"question":"And reproof?","answer":"Yes. He that being often reproved hardeneth his neck shall be suddenly destroyed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that being often reproved hardeneth his neck shall be suddenly destroyed,","proofs":["Proverbs 29:1"],"refs":[{"printed":"Proverbs 29:1","osis":["Prov.29.1"]}],"note":null}],"items":[]},{"question":"And perseverance in sin?","answer":"Yes. He went on frowardly in the way of his heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He went on frowardly in the way of his heart,","proofs":["Isaiah 57:17"],"refs":[{"printed":"Isaiah 57:17","osis":["Isa.57.17"]}],"note":null}],"items":[]}]},{"question":"Are sins against the light of nature aggravated sins?","answer":"Yes. There is such fornications among you as is not so much as named among the Gentiles,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is such fornications among you as is not so much as named among the Gentiles,","proofs":["1 Corinthians 5:1"],"refs":[{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null}],"items":[{"question":"And deliberate sins?","answer":"Yes. He deviseth mischief upon his bed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He deviseth mischief upon his bed,","proofs":["Psalm 36:4"],"refs":[{"printed":"Psalm 36:4","osis":["Ps.36.4"]}],"note":null}],"items":[]},{"question":"And public sins?","answer":"Yes. Absalom went in unto his father’s concubines in the sight of all Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Absalom went in unto his father’s concubines in the sight of all Israel,","proofs":["2 Samuel 16:22"],"refs":[{"printed":"2 Samuel 16:22","osis":["2Sam.16.22"]}],"note":null}],"items":[]},{"question":"Are sins against mercies greatly aggravated?","answer":"Yes. Thus Solomon turned from the Lord who had appeared unto him twice,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Solomon turned from the Lord who had appeared unto him twice,","proofs":["1 Kings 11:9"],"refs":[{"printed":"1 Kings 11:9","osis":["1Kgs.11.9"]}],"note":null}],"items":[]},{"question":"And sins against judgments?","answer":"Yes. For all this they sinned still,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For all this they sinned still,","proofs":["Psalm 78:32"],"refs":[{"printed":"Psalm 78:32","osis":["Ps.78.32"]}],"note":null}],"items":[]},{"question":"And sins against express commands?","answer":"Yes. We have forsaken thy commandments which thou hast commanded by thy servants the prophets,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have forsaken thy commandments which thou hast commanded by thy servants the prophets,","proofs":["Ezra 9:10–11"],"refs":[{"printed":"Ezra 9:10–11","osis":["Ezra.9.10-Ezra.9.11"]}],"note":null}],"items":[]},{"question":"And sins against our own covenants and engagements?","answer":"Yes. Thou saidst, I will not transgress,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou saidst, I will not transgress,","proofs":["Jeremiah 2:20"],"refs":[{"printed":"Jeremiah 2:20","osis":["Jer.2.20"]}],"note":null}],"items":[]}]},{"question":"Is it an aggravation of sin to commit it without shame?","answer":"Yes. Were they ashamed? nay, they were not at all ashamed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Were they ashamed? nay, they were not at all ashamed,","proofs":["Jeremiah 6:15"],"refs":[{"printed":"Jeremiah 6:15","osis":["Jer.6.15"]}],"note":null}],"items":[{"question":"And with delight?","answer":"Yes. Their soul delighteth in their abominations,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their soul delighteth in their abominations,","proofs":["Isaiah 66:3"],"refs":[{"printed":"Isaiah 66:3","osis":["Isa.66.3"]}],"note":null}],"items":[]},{"question":"And to boast of it?","answer":"Yes. Whose glory is in their shame,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whose glory is in their shame,","proofs":["Philippians 3:19"],"refs":[{"printed":"Philippians 3:19","osis":["Phil.3.19"]}],"note":null}],"items":[]},{"question":"May the place also be an aggravation of sin?","answer":"Yes. In the land of uprightness he will deal unjustly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In the land of uprightness he will deal unjustly,","proofs":["Isaiah 26:10"],"refs":[{"printed":"Isaiah 26:10","osis":["Isa.26.10"]}],"note":null}],"items":[]},{"question":"And the time?","answer":"Yes. Is it a time to receive money and garments and olive-yards and vineyards?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is it a time to receive money and garments and olive-yards and vineyards?","proofs":["2 Kings 5:26"],"refs":[{"printed":"2 Kings 5:26","osis":["2Kgs.5.26"]}],"note":null}],"items":[]}]},{"question":"Should we take notice of the aggravations of sin in our confessions?","answer":"Yes. Aaron shall confess the iniquity of the children of Israel, and all their transgressions in all their sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Aaron shall confess the iniquity of the children of Israel, and all their transgressions in all their sins,","proofs":["Leviticus 16:21"],"refs":[{"printed":"Leviticus 16:21","osis":["Lev.16.21"]}],"note":null}],"items":[{"question":"But though aggravated may we hope that it will be pardoned?","answer":"Yes. Thou hast wearied me with thine iniquities: I, even I, am he that blotted out thy transgressions for mine own sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou hast wearied me with thine iniquities: I, even I, am he that blotted out thy transgressions for mine own sake,","proofs":["Isaiah 43:24–25"],"refs":[{"printed":"Isaiah 43:24–25","osis":["Isa.43.24-Isa.43.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":89,"title":null,"part":null,"questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"Is sin against the body of man?","answer":"Yes. There is no rest in my bones because of my sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is no rest in my bones because of my sin,","proofs":["Psalm 38:3"],"refs":[{"printed":"Psalm 38:3","osis":["Ps.38.3"]}],"note":null}],"items":[{"question":"And against the soul of man?","answer":"Yes. He that sinneth against me wrongeth his own soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that sinneth against me wrongeth his own soul,","proofs":["Proverbs 8:36"],"refs":[{"printed":"Proverbs 8:36","osis":["Prov.8.36"]}],"note":null}],"items":[]},{"question":"Is it against his temporal interest?","answer":"Yes. If ye will walk contrary to me, then I will walk contrary to you, and will bring a sword upon you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If ye will walk contrary to me, then I will walk contrary to you, and will bring a sword upon you,","proofs":["Leviticus 26:24–25"],"refs":[{"printed":"Leviticus 26:24–25","osis":["Lev.26.24-Lev.26.25"]}],"note":null}],"items":[]},{"question":"And against his eternal welfare?","answer":"Yes. Depart from me, ye that work iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Depart from me, ye that work iniquity,","proofs":["Matthew 7:23"],"refs":[{"printed":"Matthew 7:23","osis":["Matt.7.23"]}],"note":null}],"items":[]},{"question":"And are all sins, though not alike heinous, alike destructive?","answer":"Yes. For he that said, do not commit adultery, said also, do not kill,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that said, do not commit adultery, said also, do not kill,","proofs":["James 2:11"],"refs":[{"printed":"James 2:11","osis":["Jas.2.11"]}],"note":null}],"items":[]}]},{"question":"Doth sin subject to the wrath of God?","answer":"Yes. Behold thou art wroth, for we have sinned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold thou art wroth, for we have sinned,","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"items":[{"question":"Is the wrath of a common man dreadful?","answer":"Yes. Cursed be their wrath, for it was cruel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cursed be their wrath, for it was cruel,","proofs":["Genesis 49:7"],"refs":[{"printed":"Genesis 49:7","osis":["Gen.49.7"]}],"note":null}],"items":[]},{"question":"But may this wrath be appeased?","answer":"Yes. A soft answer turneth away wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A soft answer turneth away wrath,","proofs":["Proverbs 15:1"],"refs":[{"printed":"Proverbs 15:1","osis":["Prov.15.1"]}],"note":null}],"items":[]},{"question":"Is the wrath of a king more dreadful?","answer":"Yes. The king’s wrath is as the roaring of a lion,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The king’s wrath is as the roaring of a lion,","proofs":["Proverbs 19:12"],"refs":[{"printed":"Proverbs 19:12","osis":["Prov.19.12"]}],"note":null}],"items":[]},{"question":"But may this wrath be pacified?","answer":"Yes. Then was the king’s wrath pacified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then was the king’s wrath pacified,","proofs":["Esther 7:10"],"refs":[{"printed":"Esther 7:10","osis":["Esth.7.10"]}],"note":null}],"items":[]},{"question":"Is the wrath of devils more terrible than either?","answer":"Yes. Woe to the inhabitants of the earth, for the devil is come down, having great wrath,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Woe to the inhabitants of the earth, for the devil is come down, having great wrath,","proofs":["Revelation 12:12"],"refs":[{"printed":"Revelation 12:12","osis":["Rev.12.12"]}],"note":null}],"items":[]},{"question":"But may this wrath be restrained?","answer":"Yes. He bound Satan a thousand years,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He bound Satan a thousand years,","proofs":["Revelation 20:2"],"refs":[{"printed":"Revelation 20:2","osis":["Rev.20.2"]}],"note":null}],"items":[]},{"question":"Is God’s wrath then infinitely more dreadful than all?","answer":"Yes. Who knoweth the power of thine anger?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who knoweth the power of thine anger?","proofs":["Psalm 90:11"],"refs":[{"printed":"Psalm 90:11","osis":["Ps.90.11"]}],"note":null}],"items":[]}]},{"question":"Doth sin expose men to the curse?","answer":"Yes. Ye are cursed with a curse,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye are cursed with a curse,","proofs":["Malachi 3:9"],"refs":[{"printed":"Malachi 3:9","osis":["Mal.3.9"]}],"note":null}],"items":[{"question":"Will this curse certainly come upon impenitent sinners?","answer":"Yes. All these curses shall come upon thee and overtake thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All these curses shall come upon thee and overtake thee,","proofs":["Deuteronomy 28:15"],"refs":[{"printed":"Deuteronomy 28:15","osis":["Deut.28.15"]}],"note":null}],"items":[]},{"question":"Are they cursed whilst they live?","answer":"Yes. Their portion is cursed in the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their portion is cursed in the earth,","proofs":["Job 24:18"],"refs":[{"printed":"Job 24:18","osis":["Job.24.18"]}],"note":null}],"items":[]},{"question":"And cursed in death?","answer":"Yes. Ye shall leave your name for a curse to my chosen, for the Lord shall slay thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall leave your name for a curse to my chosen, for the Lord shall slay thee,","proofs":["Isaiah 65:15"],"refs":[{"printed":"Isaiah 65:15","osis":["Isa.65.15"]}],"note":null}],"items":[]},{"question":"And cursed for ever?","answer":"Yes. They are nigh unto cursing whose end is to be burned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are nigh unto cursing whose end is to be burned,","proofs":["Hebrews 6:8"],"refs":[{"printed":"Hebrews 6:8","osis":["Heb.6.8"]}],"note":null}],"items":[]}]},{"question":"Is the wrath and curse of God the due desert of sin?","answer":"Yes. Whose damnation is just,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whose damnation is just,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null}],"items":[{"question":"And of every sin?","answer":"Yes. Cursed is every one that continueth not in all things that are written in the book of the law to do them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cursed is every one that continueth not in all things that are written in the book of the law to do them,","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[]},{"question":"But is there not a possibility of deliverance herefrom?","answer":"Yes. For God hath devised means that his banished soul should not be expelled from him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God hath devised means that his banished soul should not be expelled from him,","proofs":["2 Samuel 14:14"],"refs":[{"printed":"2 Samuel 14:14","osis":["2Sam.14.14"]}],"note":null}],"items":[]}]}],"text":null},{"number":90,"title":null,"part":null,"questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"Is salvation from wrath a great salvation?","answer":"Yes. ’Tis called so great salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis called so great salvation,","proofs":["Hebrews 2:3"],"refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]}],"note":null}],"items":[{"question":"And is it a needful salvation?","answer":"Yes. Lord, save, or else we perish,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, save, or else we perish,","proofs":["Matthew 8:25"],"refs":[{"printed":"Matthew 8:25","osis":["Matt.8.25"]}],"note":null}],"items":[]},{"question":"Should it therefore be inquired after?","answer":"Yes. If ye will inquire, inquire ye,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If ye will inquire, inquire ye,","proofs":["Isaiah 21:12"],"refs":[{"printed":"Isaiah 21:12","osis":["Isa.21.12"]}],"note":null}],"items":[]}]},{"question":"Is faith in our Lord Jesus Christ requisite in order to salvation?","answer":"Yes. Believe in the Lord Jesus Christ, and thou shalt be saved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Believe in the Lord Jesus Christ, and thou shalt be saved,","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null}],"items":[{"question":"Shall none be saved but those who believe?","answer":"No. He that believeth not is condemned already,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He that believeth not is condemned already,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"items":[]},{"question":"And shall all those be saved who do believe?","answer":"Yes. Whosoever believeth on me shall never die,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whosoever believeth on me shall never die,","proofs":["John 11:26"],"refs":[{"printed":"John 11:26","osis":["John.11.26"]}],"note":null}],"items":[]},{"question":"Is repentance also necessary unto salvation?","answer":"Yes. God now commandeth all men every where to repent,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God now commandeth all men every where to repent,","proofs":["Acts 17:30"],"refs":[{"printed":"Acts 17:30","osis":["Acts.17.30"]}],"note":null}],"items":[]},{"question":"And shall all those who do not repent as well as believe perish?","answer":"Yes. Except ye repent, ye shall all likewise perish,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Except ye repent, ye shall all likewise perish,","proofs":["Luke 13:3"],"refs":[{"printed":"Luke 13:3","osis":["Luke.13.3"]}],"note":null}],"items":[]}]},{"question":"Did Christ preach up the necessity of faith and repentance?","answer":"Yes. Repent ye, and believe the gospel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Repent ye, and believe the gospel,","proofs":["Mark 1:15"],"refs":[{"printed":"Mark 1:15","osis":["Mark.1.15"]}],"note":null}],"items":[{"question":"And did the apostles do the same?","answer":"Yes. Testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ,","proofs":["Acts 20:21"],"refs":[{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null}],"items":[]},{"question":"But are these in our own power?","answer":"No. For without Christ we can do nothing,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For without Christ we can do nothing,","proofs":["John 15:25"],"refs":[{"printed":"John 15:25","osis":["John.15.25"]}],"note":null}],"items":[]}]},{"question":"Doth God require of us the use of means?","answer":"Yes. Work out your own salvation with fear and trembling,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Work out your own salvation with fear and trembling,","proofs":["Philippians 2:12"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]}],"note":null}],"items":[{"question":"And should we be diligent in the use of means?","answer":"Yes. For the kingdom of heaven suffereth violence,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the kingdom of heaven suffereth violence,","proofs":["Matthew 2:12"],"refs":[{"printed":"Matthew 2:12","osis":["Matt.2.12"]}],"note":null}],"items":[]},{"question":"Is God then obliged to second our endeavours?","answer":"No. For ’tis not of him that willeth, nor of him that runneth,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For ’tis not of him that willeth, nor of him that runneth,","proofs":["Romans 9:16"],"refs":[{"printed":"Romans 9:16","osis":["Rom.9.16"]}],"note":null}],"items":[]},{"question":"But if grace excites them, will that crown them with success?","answer":"Yes. Those that seek me early shall find me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Those that seek me early shall find me,","proofs":["Proverbs 8:17"],"refs":[{"printed":"Proverbs 8:17","osis":["Prov.8.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":91,"title":null,"part":null,"questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"Is faith a free gift and therefore a grace?","answer":"Yes. Unto you it is given in the behalf of Christ, to believe on him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto you it is given in the behalf of Christ, to believe on him,","proofs":["Philippians 1:29"],"refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null}],"items":[{"question":"Is it particularly a gift of the Spirit?","answer":"Yes. Thus Barnabas is said to be full of the Holy Ghost and of faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Barnabas is said to be full of the Holy Ghost and of faith,","proofs":["Acts 11:24"],"refs":[{"printed":"Acts 11:24","osis":["Acts.11.24"]}],"note":null}],"items":[]},{"question":"And a gift that distinguishes the elect of God from all others?","answer":"Yes. ’Tis the faith of God’s elect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’Tis the faith of God’s elect,","proofs":["Titus 1:1"],"refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"note":null}],"items":[]},{"question":"Is it a saving grace?","answer":"Yes. For we believe to the saving of the soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we believe to the saving of the soul,","proofs":["Hebrews 10:39"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]}],"note":null}],"items":[]},{"question":"But is it so by any inherent merit or efficacy of its own?","answer":"No. But as it receives the gift of righteousness,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"But as it receives the gift of righteousness,","proofs":["Romans 5:17"],"refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null}],"items":[]}]},{"question":"Is God the ultimate object of faith?","answer":"Yes. Ye believe in God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye believe in God,","proofs":["John 14:1"],"refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"note":null}],"items":[{"question":"And is Christ the immediate object of it?","answer":"Yes. Believe also in me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Believe also in me,","proofs":["John 14:1"],"refs":[{"printed":"John 14:1","osis":["John.14.1"]}],"note":null}],"items":[]},{"question":"Is the heart the seat of it?","answer":"Yes. With the heart man believeth unto righteousness.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"With the heart man believeth unto righteousness.","proofs":["Romans 10:10"],"refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"note":null}],"items":[]},{"question":"And are sensible convinced sinners the subjects of it?","answer":"Yes. They shall come who were ready to perish,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall come who were ready to perish,","proofs":["Isaiah 27:13"],"refs":[{"printed":"Isaiah 27:13","osis":["Isa.27.13"]}],"note":null}],"items":[]},{"question":"Is faith imperfect in the present life?","answer":"Yes. Lord, I believe, help thou mine unbelief.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, I believe, help thou mine unbelief.","proofs":["Mark 9:24"],"refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]}],"note":null}],"items":[]},{"question":"But shall weak faith be supported?","answer":"Yes. A bruised reed shall he not break, and smoking flax shall he not quench,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A bruised reed shall he not break, and smoking flax shall he not quench,","proofs":["Matthew 12:20"],"refs":[{"printed":"Matthew 12:20","osis":["Matt.12.20"]}],"note":null}],"items":[]},{"question":"And strengthened?","answer":"Yes. I can do all things through Christ, who strengtheneth me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I can do all things through Christ, who strengtheneth me,","proofs":["Philippians 4:13"],"refs":[{"printed":"Philippians 4:13","osis":["Phil.4.13"]}],"note":null}],"items":[]}]},{"question":"Does true faith imply an assent of the understanding?","answer":"Yes. I believe that Jesus Christ is the Son of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I believe that Jesus Christ is the Son of God,","proofs":["Acts 8:37"],"refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"note":null}],"items":[{"question":"And a consent of the will?","answer":"Yes. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners,","proofs":["1 Timothy 1:15"],"refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"note":null}],"items":[]},{"question":"Doth it imply the soul’s reception of Christ?","answer":"Yes. Ye have received the Lord Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have received the Lord Jesus Christ,","proofs":["Colossians 2:6"],"refs":[{"printed":"Colossians 2:6","osis":["Col.2.6"]}],"note":null}],"items":[]},{"question":"And its reliance upon him?","answer":"Yes. In whom ye also trusted,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In whom ye also trusted,","proofs":["Ephesians 1:13"],"refs":[{"printed":"Ephesians 1:13","osis":["Eph.1.13"]}],"note":null}],"items":[]},{"question":"And its cleaving to him?","answer":"Yes. And exhorted them all, that with purpose of heart, they would cleave unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And exhorted them all, that with purpose of heart, they would cleave unto the Lord,","proofs":["Acts 11:23"],"refs":[{"printed":"Acts 11:23","osis":["Acts.11.23"]}],"note":null}],"items":[]},{"question":"And that to the utter exclusion of every thing else?","answer":"Yes. For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,","proofs":["Philippians 3:8"],"refs":[{"printed":"Philippians 3:8","osis":["Phil.3.8"]}],"note":null}],"items":[]}]},{"question":"Is there something which the believing soul commits to Christ?","answer":"Yes. I know whom I have believed, and that he is able to keep that which I have committed to him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I know whom I have believed, and that he is able to keep that which I have committed to him,","proofs":["2 Timothy 1:12"],"refs":[{"printed":"2 Timothy 1:12","osis":["2Tim.1.12"]}],"note":null}],"items":[{"question":"And something that he expects from him?","answer":"Yes. Looking for the mercy of our Lord Jesus Christ unto eternal life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Looking for the mercy of our Lord Jesus Christ unto eternal life,","proofs":["Jude 21"],"refs":[{"printed":"Jude 21","osis":["Jude.1.21"]}],"note":null}],"items":[]},{"question":"Is true faith a vital principle?","answer":"Yes. The just shall live by faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The just shall live by faith,","proofs":["Habakkuk 2:4"],"refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]}],"note":null}],"items":[]},{"question":"And an active principle?","answer":"Yes. It worketh by love,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It worketh by love,","proofs":["Galatians 5:6"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"items":[]},{"question":"And a victorious principle?","answer":"Yes. This is the victory that overcometh the world, even our faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is the victory that overcometh the world, even our faith,","proofs":["1 John 5:4"],"refs":[{"printed":"1 John 5:4","osis":["1John.5.4"]}],"note":null}],"items":[]},{"question":"And an establishing principle?","answer":"Yes. By faith ye stand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By faith ye stand,","proofs":["2 Corinthians 1:24"],"refs":[{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]}],"note":null}],"items":[]},{"question":"And a soul comforting principle?","answer":"Yes. I had fainted unless I had believed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I had fainted unless I had believed,","proofs":["Psalm 27:13"],"refs":[{"printed":"Psalm 27:13","osis":["Ps.27.13"]}],"note":null}],"items":[]},{"question":"And a God exalting principle?","answer":"Yes. Abraham was strong in faith, giving glory to God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Abraham was strong in faith, giving glory to God,","proofs":["Romans 4:20"],"refs":[{"printed":"Romans 4:20","osis":["Rom.4.20"]}],"note":null}],"items":[]},{"question":"And is it on all these accounts a precious principle?","answer":"Yes. To them that have obtained like precious faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To them that have obtained like precious faith,","proofs":["2 Peter 1:1"],"refs":[{"printed":"2 Peter 1:1","osis":["2Pet.1.1"]}],"note":null}],"items":[]}]}],"text":null},{"number":92,"title":null,"part":null,"questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"Is true repentance, repentance unto life?","answer":"Yes. God hath unto the Gentiles granted repentance unto life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God hath unto the Gentiles granted repentance unto life,","proofs":["Acts 11:18"],"refs":[{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null}],"items":[{"question":"Is there then a repentance that is not so?","answer":"Yes. Judas repented and went and hanged himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Judas repented and went and hanged himself,","proofs":["Matthew 27:3, 5"],"refs":[{"printed":"Matthew 27:3, 5","osis":["Matt.27.3","Matt.27.5"]}],"note":null}],"items":[]},{"question":"Is true repentance a grace?","answer":"Yes. Christ is exalted to give repentance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Christ is exalted to give repentance,","proofs":["Acts 5:31"],"refs":[{"printed":"Acts 5:31","osis":["Acts.5.31"]}],"note":null}],"items":[]},{"question":"Is it wrought by the word as an instrument?","answer":"Yes. Is not my word like a fire, and like a hammer that breaketh the rock in pieces?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is not my word like a fire, and like a hammer that breaketh the rock in pieces?","proofs":["Jeremiah 23:29"],"refs":[{"printed":"Jeremiah 23:29","osis":["Jer.23.29"]}],"note":null}],"items":[]},{"question":"And by the spirit as an agent?","answer":"Yes. I will pour upon the inhabitants of Jerusalem the spirit of grace, and they shall mourn,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will pour upon the inhabitants of Jerusalem the spirit of grace, and they shall mourn,","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"items":[]},{"question":"Is it a saving grace?","answer":"Yes. It is repentance unto salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is repentance unto salvation,","proofs":["2 Corinthians 7:10"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]}],"note":null}],"items":[]},{"question":"And shall none be saved without it?","answer":"No. Thou, after thy hardness and impenitent heart, treasurest up wrath,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Thou, after thy hardness and impenitent heart, treasurest up wrath,","proofs":["Romans 2:5"],"refs":[{"printed":"Romans 2:5","osis":["Rom.2.5"]}],"note":null}],"items":[]}]},{"question":"Is there such a thing as legal repentance?","answer":"Yes. Seest thou how Ahab humbleth himself?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Seest thou how Ahab humbleth himself?","proofs":["1 Kings 21:29"],"refs":[{"printed":"1 Kings 21:29","osis":["1Kgs.21.29"]}],"note":null}],"items":[{"question":"And may this be attended with great terror?","answer":"Yes. It is a spirit of bondage unto fear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is a spirit of bondage unto fear,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null}],"items":[]},{"question":"And with some external reformations?","answer":"Yes. Herod observed John, and when he heard him, he did many things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Herod observed John, and when he heard him, he did many things,","proofs":["Mark 6:20"],"refs":[{"printed":"Mark 6:20","osis":["Mark.6.20"]}],"note":null}],"items":[]},{"question":"But is gospel repentance quite of a different nature?","answer":"Yes. Ye sorrowed after a godly sort,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye sorrowed after a godly sort,","proofs":["2 Corinthians 7:11"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null}],"items":[]}]},{"question":"Does true repentance imply conviction of sin?","answer":"Yes. He is convinced of all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is convinced of all,","proofs":["1 Corinthians 14:24"],"refs":[{"printed":"1 Corinthians 14:24","osis":["1Cor.14.24"]}],"note":null}],"items":[{"question":"And is this conviction deep?","answer":"Yes. They were pricked in their hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were pricked in their hearts,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"And painful?","answer":"Yes. A wounded spirit who can bear?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A wounded spirit who can bear?","proofs":["Proverbs 18:14"],"refs":[{"printed":"Proverbs 18:14","osis":["Prov.18.14"]}],"note":null}],"items":[]},{"question":"And abiding?","answer":"Yes. Thine arrows stick fast in me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thine arrows stick fast in me,","proofs":["Psalm 38:2"],"refs":[{"printed":"Psalm 38:2","osis":["Ps.38.2"]}],"note":null}],"items":[]},{"question":"And in a sense mortal?","answer":"Yes. Sin revived and died,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Sin revived and died,","proofs":["Romans 7:9"],"refs":[{"printed":"Romans 7:9","osis":["Rom.7.9"]}],"note":null}],"items":[]},{"question":"Doth this conviction extend to the sin of our nature?","answer":"Yes. In sin did my mother conceive me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In sin did my mother conceive me,","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null}],"items":[]},{"question":"And to the corruptions of the heart?","answer":"Yes. The whole heart is faint,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The whole heart is faint,","proofs":["Isaiah 1:5"],"refs":[{"printed":"Isaiah 1:5","osis":["Isa.1.5"]}],"note":null}],"items":[]},{"question":"And to all actual sins?","answer":"Yes. Come, see a man which told me all things that ever I did,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Come, see a man which told me all things that ever I did,","proofs":["John 4:29"],"refs":[{"printed":"John 4:29","osis":["John.4.29"]}],"note":null}],"items":[]},{"question":"And to the filth of sin as well as the guilt of it?","answer":"Yes. Behold I am vile,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold I am vile,","proofs":["Job 40:4"],"refs":[{"printed":"Job 40:4","osis":["Job.40.4"]}],"note":null}],"items":[]},{"question":"Can those therefore be said to repent who are not so much as convinced of sin?","answer":"No. I hearkened and heard, but they spake not aright; no man repented of his wickedness, saying, what have I done?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"I hearkened and heard, but they spake not aright; no man repented of his wickedness, saying, what have I done?","proofs":["Jeremiah 8:8"],"refs":[{"printed":"Jeremiah 8:8","osis":["Jer.8.8"]}],"note":null}],"items":[]}]},{"question":"Does repentance imply sorrow for sin?","answer":"Yes. My sorrow is continually before me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My sorrow is continually before me,","proofs":["Psalm 38:17"],"refs":[{"printed":"Psalm 38:17","osis":["Ps.38.17"]}],"note":null}],"items":[{"question":"But may there be a sorrow without repentance?","answer":"Yes. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance,","proofs":["2 Corinthians 7:9"],"refs":[{"printed":"2 Corinthians 7:9","osis":["2Cor.7.9"]}],"note":null}],"items":[]},{"question":"Is true sorrow for sin genuine and free?","answer":"Yes. Mine eyes pour out tears unto God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Mine eyes pour out tears unto God,","proofs":["Job 16:20"],"refs":[{"printed":"Job 16:20","osis":["Job.16.20"]}],"note":null}],"items":[]},{"question":"Is it upright and sincere?","answer":"Yes. They shall mourn for him as one mourneth for his own","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They shall mourn for him as one mourneth for his own","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null}],"items":[]},{"question":"Is it pungent and strong?","answer":"Yes. The people wept very sore,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The people wept very sore,","proofs":["Ezra 10:1"],"refs":[{"printed":"Ezra 10:1","osis":["Ezra.10.1"]}],"note":null}],"items":[]},{"question":"And does it love to be private and retired?","answer":"Yes. And the land shall mourn every family apart, and their wives apart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And the land shall mourn every family apart, and their wives apart,","proofs":["Zechariah 12:12"],"refs":[{"printed":"Zechariah 12:12","osis":["Zech.12.12"]}],"note":null}],"items":[]}]},{"question":"Doth repentance imply hatred of sin?","answer":"Yes. What I hate, that do I,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What I hate, that do I,","proofs":["Romans 7:15"],"refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"note":null}],"items":[{"question":"And hatred of ourselves for sin?","answer":"Yes. I abhor myself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I abhor myself,","proofs":["Job 13:6"],"refs":[{"printed":"Job 13:6","osis":["Job.13.6"]}],"note":null}],"items":[]},{"question":"Is this hatred of sin universal?","answer":"Yes. I hate every false way,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I hate every false way,","proofs":["Psalm 119:128"],"refs":[{"printed":"Psalm 119:128","osis":["Ps.119.128"]}],"note":null}],"items":[]},{"question":"And irreconcileable?","answer":"Yes. How shall we that are dead to sin, live any longer therein?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How shall we that are dead to sin, live any longer therein?","proofs":["Romans 6:2"],"refs":[{"printed":"Romans 6:2","osis":["Rom.6.2"]}],"note":null}],"items":[]}]},{"question":"Is true repentance attended with a view of God’s mercy?","answer":"Yes. There is forgiveness with thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is forgiveness with thee,","proofs":["Psalm 130:4"],"refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"note":null}],"items":[{"question":"And a hope in that mercy?","answer":"Yes. There is hope in Israel concerning this thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is hope in Israel concerning this thing,","proofs":["Ezra 10:2"],"refs":[{"printed":"Ezra 10:2","osis":["Ezra.10.2"]}],"note":null}],"items":[]},{"question":"Is a hope in God’s mercy a leading step to repentance?","answer":"Yes. The goodness of God leadeth thee to repentance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The goodness of God leadeth thee to repentance,","proofs":["Romans 2:4"],"refs":[{"printed":"Romans 2:4","osis":["Rom.2.4"]}],"note":null}],"items":[]},{"question":"And therefore where there is no hope can there be no true repentance?","answer":"No. Thou saidst there is no hope, I have loved strangers, and after them I will go,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Thou saidst there is no hope, I have loved strangers, and after them I will go,","proofs":["Jeremiah 2:5"],"refs":[{"printed":"Jeremiah 2:5","osis":["Jer.2.5"]}],"note":null}],"items":[]}]},{"question":"Is repentance attended with holy shame?","answer":"Yes. I am ashamed and blush,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am ashamed and blush,","proofs":["Ezra 9:6"],"refs":[{"printed":"Ezra 9:6","osis":["Ezra.9.6"]}],"note":null}],"items":[{"question":"And anxious fear?","answer":"Yes. What carefulness it wrought in you— yea what fear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What carefulness it wrought in you— yea what fear,","proofs":["2 Corinthians 7:11"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null}],"items":[]},{"question":"And a clearing of God?","answer":"Yes. That thou mayest be clear when thou judgest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That thou mayest be clear when thou judgest,","proofs":["Psalm 51:4"],"refs":[{"printed":"Psalm 51:4","osis":["Ps.51.4"]}],"note":null}],"items":[]},{"question":"And an humble submissive demeanour towards men?","answer":"Yes. He giveth his cheek to him that smiteth him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He giveth his cheek to him that smiteth him,","proofs":["Lamentations 3:30"],"refs":[{"printed":"Lamentations 3:30","osis":["Lam.3.30"]}],"note":null}],"items":[]},{"question":"Will penitent sinners confess their sins?","answer":"Yes. I acknowledge my sin unto thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I acknowledge my sin unto thee,","proofs":["Psalm 32:5"],"refs":[{"printed":"Psalm 32:5","osis":["Ps.32.5"]}],"note":null}],"items":[]},{"question":"And aggravate their sins?","answer":"Yes. We have sinned and committed iniquity and have done wickedly and have rebelled,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We have sinned and committed iniquity and have done wickedly and have rebelled,","proofs":["Daniel 4:5–6"],"refs":[{"printed":"Daniel 4:5–6","osis":["Dan.4.5-Dan.4.6"]}],"note":null}],"items":[]},{"question":"And make reparation where it is possible?","answer":"Yes. If I have taken away any thing from any by false accusation I restore him fourfold,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I have taken away any thing from any by false accusation I restore him fourfold,","proofs":["Luke 19:8"],"refs":[{"printed":"Luke 19:8","osis":["Luke.19.8"]}],"note":null}],"items":[]}]},{"question":"Does repentance imply a turning from sin?","answer":"Yes. If I have done iniquity, I will do so no more,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I have done iniquity, I will do so no more,","proofs":["Job 34:32"],"refs":[{"printed":"Job 34:32","osis":["Job.34.32"]}],"note":null}],"items":[{"question":"Doth the true penitent turn from his beloved sin?","answer":"Yes. I kept myself from mine iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I kept myself from mine iniquity,","proofs":["Psalm 18:23"],"refs":[{"printed":"Psalm 18:23","osis":["Ps.18.23"]}],"note":null}],"items":[]},{"question":"And from all sin?","answer":"Yes. Repent and turn yourselves from all your abominations,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Repent and turn yourselves from all your abominations,","proofs":["Ezekiel 14:6"],"refs":[{"printed":"Ezekiel 14:6","osis":["Ezek.14.6"]}],"note":null}],"items":[]},{"question":"And so as never fully to return to it again?","answer":"Yes. Ephraim shall say, what have I to do any more with idols?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ephraim shall say, what have I to do any more with idols?","proofs":["Hosea 14:8"],"refs":[{"printed":"Hosea 14:8","osis":["Hos.14.8"]}],"note":null}],"items":[]}]},{"question":"Doth true repentance also imply a return to God?","answer":"Yes. If thou wilt return, O Israel, return unto me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thou wilt return, O Israel, return unto me,","proofs":["Jeremiah 4:1"],"refs":[{"printed":"Jeremiah 4:1","osis":["Jer.4.1"]}],"note":null}],"items":[{"question":"And to Christ?","answer":"Yes. Ye are returned unto the Shepherd and Bishop of your souls,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye are returned unto the Shepherd and Bishop of your souls,","proofs":["1 Peter 2:25"],"refs":[{"printed":"1 Peter 2:25","osis":["1Pet.2.25"]}],"note":null}],"items":[]},{"question":"And a return to ourselves?","answer":"Yes. He came to himself,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He came to himself,","proofs":["Luke 15:17"],"refs":[{"printed":"Luke 15:17","osis":["Luke.15.17"]}],"note":null}],"items":[]},{"question":"And to duty?","answer":"Yes. I turned my feet unto thy testimonies,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I turned my feet unto thy testimonies,","proofs":["Psalm 119:59"],"refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"note":null}],"items":[]},{"question":"But can we thus turn ourselves?","answer":"No. Surely after that I was turned, I repented,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Surely after that I was turned, I repented,","proofs":["Jeremiah 31:19"],"refs":[{"printed":"Jeremiah 31:19","osis":["Jer.31.19"]}],"note":null}],"items":[]}]},{"question":"Do true penitents perform duty from a different principle than they did before?","answer":"Yes. For the love of Christ constraineth them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the love of Christ constraineth them,","proofs":["2 Corinthians 5:14"],"refs":[{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]}],"note":null}],"items":[{"question":"And in a different manner?","answer":"Yes. They serve God in a newness of spirit, and not in the oldness of the letter,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They serve God in a newness of spirit, and not in the oldness of the letter,","proofs":["Romans 7:6"],"refs":[{"printed":"Romans 7:6","osis":["Rom.7.6"]}],"note":null}],"items":[]},{"question":"But do they perform it in a perfect manner?","answer":"No. For in many things we offend all,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For in many things we offend all,","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":93,"title":null,"part":null,"questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"Are there ordinances which are not of God’s appointment?","answer":"Yes. We read of the statutes of Omri,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We read of the statutes of Omri,","proofs":["Micah 6:16"],"refs":[{"printed":"Micah 6:16","osis":["Mic.6.16"]}],"note":null}],"items":[{"question":"But are these unprofitable?","answer":"Yes. For those that observe lying vanities, forsake their own mercies,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For those that observe lying vanities, forsake their own mercies,","proofs":["Jonah 2:8"],"refs":[{"printed":"Jonah 2:8","osis":["Jonah.2.8"]}],"note":null}],"items":[]},{"question":"And should they therefore be rejected?","answer":"Yes. Why are we subject to ordinances after the commandments of men?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why are we subject to ordinances after the commandments of men?","proofs":["Colossians 2:20"],"refs":[{"printed":"Colossians 2:20","osis":["Col.2.20"]}],"note":null}],"items":[]}]},{"question":"Are there ordinances of God’s appointment?","answer":"Yes. Thou shalt teach them my ordinances,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt teach them my ordinances,","proofs":["Exodus 18:20"],"refs":[{"printed":"Exodus 18:20","osis":["Exod.18.20"]}],"note":null}],"items":[{"question":"Are the word, sacraments and prayer the great gospel ordinances?","answer":"Yes. Then they that gladly received the word were baptized, and they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then they that gladly received the word were baptized, and they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers,","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null}],"items":[]},{"question":"Is singing of psalms also an ordinance?","answer":"Yes. O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation,","proofs":["Psalm 95:1"],"refs":[{"printed":"Psalm 95:1","osis":["Ps.95.1"]}],"note":null}],"items":[]},{"question":"Is it an ordinance very pleasing to God?","answer":"Yes. This also shall please the Lord better than an ox or a bullock,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This also shall please the Lord better than an ox or a bullock,","proofs":["Psalm 69:31"],"refs":[{"printed":"Psalm 69:31","osis":["Ps.69.31"]}],"note":null}],"items":[]},{"question":"And very useful and instructive to men?","answer":"Yes. Teaching and admonishing one another in psalms and hymns and spiritual","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Teaching and admonishing one another in psalms and hymns and spiritual","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"items":[]},{"question":"Should it therefore be attended to in a very serious manner?","answer":"Yes. Singing with grace in your hearts unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Singing with grace in your hearts unto the Lord,","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null}],"items":[]},{"question":"Are these ordinances made effectual to all God’s elect?","answer":"Yes. For as many as were ordained to eternal life believed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For as many as were ordained to eternal life believed,","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null}],"items":[]},{"question":"And to none but such?","answer":"No. Ye believe not because ye are not my sheep,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Ye believe not because ye are not my sheep,","proofs":["John 10:26"],"refs":[{"printed":"John 10:26","osis":["John.10.26"]}],"note":null}],"items":[]}]},{"question":"Have some been wrought upon by religious discourse?","answer":"Yes. He that walketh with wise men shall be wise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that walketh with wise men shall be wise,","proofs":["Proverbs 13:20"],"refs":[{"printed":"Proverbs 13:20","osis":["Prov.13.20"]}],"note":null}],"items":[{"question":"And others by dreams?","answer":"Yes. In a dream, in a vision of the night, he openeth the ears of men and sealeth their instruction,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In a dream, in a vision of the night, he openeth the ears of men and sealeth their instruction,","proofs":["Job 33:15–16"],"refs":[{"printed":"Job 33:15–16","osis":["Job.33.15-Job.33.16"]}],"note":null}],"items":[]},{"question":"And others by afflictive providence?","answer":"Yes. When Manasseh was in affliction he humbled himself before the God of his fathers,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When Manasseh was in affliction he humbled himself before the God of his fathers,","proofs":["2 Chronicles 33:12"],"refs":[{"printed":"2 Chronicles 33:12","osis":["2Chr.33.12"]}],"note":null}],"items":[]},{"question":"And others in a yet more miraculous manner?","answer":"Yes. Thus Saul was called by a voice from heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Saul was called by a voice from heaven,","proofs":["Acts 9:4"],"refs":[{"printed":"Acts 9:4","osis":["Acts.9.4"]}],"note":null}],"items":[]},{"question":"But are God’s word and ordinances the ordinary means of salvation?","answer":"Yes. He hath given pastors and teachers for the edifying of the body of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He hath given pastors and teachers for the edifying of the body of Christ,","proofs":["Ephesians 4:11–12"],"refs":[{"printed":"Ephesians 4:11–12","osis":["Eph.4.11-Eph.4.12"]}],"note":null}],"items":[]},{"question":"Should we therefore attend upon them?","answer":"Yes. Blessed is the man that heareth me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Blessed is the man that heareth me,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null}],"items":[]},{"question":"And that diligently and constantly?","answer":"Yes. Watching daily at my gates, and waiting at the post of my doors,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Watching daily at my gates, and waiting at the post of my doors,","proofs":["Proverbs 8:34"],"refs":[{"printed":"Proverbs 8:34","osis":["Prov.8.34"]}],"note":null}],"items":[]}]}],"text":null},{"number":94,"title":null,"part":null,"questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"Is the word of God profitable for conviction?","answer":"Yes. It is quick and powerful, piercing even to the dividing asunder of soul and spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is quick and powerful, piercing even to the dividing asunder of soul and spirit,","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null}],"items":[{"question":"And for conversion?","answer":"Yes. The law of the Lord is perfect, converting the soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The law of the Lord is perfect, converting the soul,","proofs":["Psalm 19:7"],"refs":[{"printed":"Psalm 19:7","osis":["Ps.19.7"]}],"note":null}],"items":[]}]},{"question":"Doth the word beget faith?","answer":"Yes. Faith comes by hearing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Faith comes by hearing,","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null}],"items":[{"question":"And holiness?","answer":"Yes. That they also might be sanctified through the truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That they also might be sanctified through the truth,","proofs":["John 17:19"],"refs":[{"printed":"John 17:19","osis":["John.17.19"]}],"note":null}],"items":[]},{"question":"And comfort?","answer":"Yes. Thy word was unto me the joy and rejoicing of my heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy word was unto me the joy and rejoicing of my heart,","proofs":["Jeremiah 15:16"],"refs":[{"printed":"Jeremiah 15:16","osis":["Jer.15.16"]}],"note":null}],"items":[]},{"question":"Is it a means of enlightening our understandings?","answer":"Yes. The commandment of the Lord is pure, enlightening the eyes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The commandment of the Lord is pure, enlightening the eyes,","proofs":["Psalm 19:8"],"refs":[{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"note":null}],"items":[]},{"question":"And of restraining our corruptions?","answer":"Yes. By the words of thy lips I have kept me from the paths of the destroyer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By the words of thy lips I have kept me from the paths of the destroyer,","proofs":["Psalm 17:4"],"refs":[{"printed":"Psalm 17:4","osis":["Ps.17.4"]}],"note":null}],"items":[]},{"question":"And of perfecting our graces?","answer":"Yes. It is able to build us up,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is able to build us up,","proofs":["Acts 20:32"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null}],"items":[]},{"question":"And of preparing us for heaven?","answer":"Yes. To give us an inheritance among them that are sanctified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To give us an inheritance among them that are sanctified,","proofs":["Acts 20:32"],"refs":[{"printed":"Acts 20:32","osis":["Acts.20.32"]}],"note":null}],"items":[]},{"question":"But is it so by any inherent virtue or efficacy of its own?","answer":"No. For it is the power of God unto salvation,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it is the power of God unto salvation,","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null}],"items":[]}]},{"question":"Should the word of God be read for these purposes?","answer":"Yes. They read in the book of the law distinctly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They read in the book of the law distinctly,","proofs":["Nehemiah 8:8"],"refs":[{"printed":"Nehemiah 8:8","osis":["Neh.8.8"]}],"note":null}],"items":[{"question":"And preached?","answer":"Yes. Then will I teach transgressors thy law,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then will I teach transgressors thy law,","proofs":["Psalm 51:13"],"refs":[{"printed":"Psalm 51:13","osis":["Ps.51.13"]}],"note":null}],"items":[]},{"question":"Should it be preached purely?","answer":"Yes. Teach them the things which become sound doctrine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Teach them the things which become sound doctrine,","proofs":["Titus 2:1"],"refs":[{"printed":"Titus 2:1","osis":["Titus.2.1"]}],"note":null}],"items":[]},{"question":"And plainly?","answer":"Yes. Not with enticing words of man’s wisdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not with enticing words of man’s wisdom,","proofs":["1 Corinthians 2:4"],"refs":[{"printed":"1 Corinthians 2:4","osis":["1Cor.2.4"]}],"note":null}],"items":[]},{"question":"And prudently?","answer":"Yes. Rightly dividing the word of truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Rightly dividing the word of truth,","proofs":["2 Timothy 2:15"],"refs":[{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null}],"items":[]},{"question":"And affectionately?","answer":"Yes. I ceased not to warn every one with tears,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I ceased not to warn every one with tears,","proofs":["Acts 20:31"],"refs":[{"printed":"Acts 20:31","osis":["Acts.20.31"]}],"note":null}],"items":[]},{"question":"And boldly?","answer":"Yes. These things command and teach,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"These things command and teach,","proofs":["1 Timothy 4:11"],"refs":[{"printed":"1 Timothy 4:11","osis":["1Tim.4.11"]}],"note":null}],"items":[]},{"question":"And diligently?","answer":"Yes. Reprove, rebuke, exhort, with all long suffering and doctrine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Reprove, rebuke, exhort, with all long suffering and doctrine,","proofs":["2 Timothy 4:2"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null}],"items":[]},{"question":"And may we hope that the word thus preached will be crowned with success?","answer":"Yes. When the law of truth was in his mouth—he did turn many away from iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When the law of truth was in his mouth—he did turn many away from iniquity,","proofs":["Malachi 2:6"],"refs":[{"printed":"Malachi 2:6","osis":["Mal.2.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":95,"title":null,"part":null,"questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"That the word of God may profit, should we attend thereto with diligence?","answer":"Yes. All the people were attentive to hear him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All the people were attentive to hear him,","proofs":["Luke 19:48"],"refs":[{"printed":"Luke 19:48","osis":["Luke.19.48"]}],"note":null}],"items":[{"question":"And be inquisitive into the meaning of it?","answer":"Yes. Of whom speaketh the prophet this? of himself, or of some other man?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Of whom speaketh the prophet this? of himself, or of some other man?","proofs":["Acts 8:34"],"refs":[{"printed":"Acts 8:34","osis":["Acts.8.34"]}],"note":null}],"items":[]},{"question":"And compare one scripture with another?","answer":"Yes. Comparing spiritual things with spiritual,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Comparing spiritual things with spiritual,","proofs":["1 Corinthians 2:13"],"refs":[{"printed":"1 Corinthians 2:13","osis":["1Cor.2.13"]}],"note":null}],"items":[]}]},{"question":"Is preparation also necessary in order to our profiting by the word?","answer":"Yes. Ezra prepared his heart to seek the law of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ezra prepared his heart to seek the law of the Lord,","proofs":["Ezra 7:10"],"refs":[{"printed":"Ezra 7:10","osis":["Ezra.7.10"]}],"note":null}],"items":[{"question":"Should we for this purpose lay aside worldly cares?","answer":"Yes. For the thorns choke the seed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the thorns choke the seed,","proofs":["Matthew 13:7"],"refs":[{"printed":"Matthew 13:7","osis":["Matt.13.7"]}],"note":null}],"items":[]},{"question":"And carnal passions?","answer":"Yes. All malice, and guile, and hypocrisies, and envies, and evil speakings,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All malice, and guile, and hypocrisies, and envies, and evil speakings,","proofs":["1 Peter 2:1"],"refs":[{"printed":"1 Peter 2:1","osis":["1Pet.2.1"]}],"note":null}],"items":[]},{"question":"And all pre-imbibed prejudices?","answer":"Yes. Not like those who cried what will the babbler say?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not like those who cried what will the babbler say?","proofs":["Acts 17:18"],"refs":[{"printed":"Acts 17:18","osis":["Acts.17.18"]}],"note":null}],"items":[]},{"question":"Should we pray for our ministers?","answer":"Yes. And for me that utterance may be given unto me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And for me that utterance may be given unto me,","proofs":["Ephesians 6:19"],"refs":[{"printed":"Ephesians 6:19","osis":["Eph.6.19"]}],"note":null}],"items":[]},{"question":"And for ourselves?","answer":"Yes. Teach me thy judgments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Teach me thy judgments,","proofs":["Psalm 119:108"],"refs":[{"printed":"Psalm 119:108","osis":["Ps.119.108"]}],"note":null}],"items":[]},{"question":"Should we also come with desire?","answer":"Yes. As new born babes desire the sincere milk of the word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As new born babes desire the sincere milk of the word,","proofs":["1 Peter 2:2"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"note":null}],"items":[]},{"question":"And with expectation?","answer":"Yes. My soul, wait thou only on God, for my expectation is from him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My soul, wait thou only on God, for my expectation is from him,","proofs":["Psalm 62:5"],"refs":[{"printed":"Psalm 62:5","osis":["Ps.62.5"]}],"note":null}],"items":[]},{"question":"And will such a preparation of the heart be greatly to our advantage?","answer":"Yes. Thou wilt prepare their heart, thou wilt cause thine ear to hear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou wilt prepare their heart, thou wilt cause thine ear to hear,","proofs":["Psalm 10:17"],"refs":[{"printed":"Psalm 10:17","osis":["Ps.10.17"]}],"note":null}],"items":[]},{"question":"But will a want of preparation excuse a neglect of duty?","answer":"No. For a multitude of the people had not cleansed themselves, yet did they eat of the passover,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For a multitude of the people had not cleansed themselves, yet did they eat of the passover,","proofs":["2 Chronicles 30:18"],"refs":[{"printed":"2 Chronicles 30:18","osis":["2Chr.30.18"]}],"note":null}],"items":[]}]},{"question":"Should the word be received in faith?","answer":"Yes. Thus we read of the hearing of faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus we read of the hearing of faith,","proofs":["Galatians 3:2"],"refs":[{"printed":"Galatians 3:2","osis":["Gal.3.2"]}],"note":null}],"items":[{"question":"And in love?","answer":"Yes. Consider how I love thy precepts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Consider how I love thy precepts,","proofs":["Psalm 119:159"],"refs":[{"printed":"Psalm 119:159","osis":["Ps.119.159"]}],"note":null}],"items":[]},{"question":"And will a want of this be a hindrance to our profiting?","answer":"Yes. They received not the love of the truth, that they might be saved?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They received not the love of the truth, that they might be saved?","proofs":["2 Thessalonians 2:10"],"refs":[{"printed":"2 Thessalonians 2:10","osis":["2Thess.2.10"]}],"note":null}],"items":[]}]},{"question":"Should we hear the word with reverence?","answer":"Yes. When Ezra opened the book all the people stood up,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When Ezra opened the book all the people stood up,","proofs":["Nehemiah 8:5"],"refs":[{"printed":"Nehemiah 8:5","osis":["Neh.8.5"]}],"note":null}],"items":[{"question":"And with judgment?","answer":"Yes. For the ear trieth words as the mouth tasteth meat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the ear trieth words as the mouth tasteth meat,","proofs":["Job 34:3"],"refs":[{"printed":"Job 34:3","osis":["Job.34.3"]}],"note":null}],"items":[]},{"question":"And with care?","answer":"Yes. Take heed how ye hear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take heed how ye hear,","proofs":["Luke 8:18"],"refs":[{"printed":"Luke 8:18","osis":["Luke.8.18"]}],"note":null}],"items":[]},{"question":"Must we keep from roving thoughts in hearing?","answer":"Yes. Their heart goeth after their covetousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Their heart goeth after their covetousness,","proofs":["Ezekiel 33:31"],"refs":[{"printed":"Ezekiel 33:31","osis":["Ezek.33.31"]}],"note":null}],"items":[]},{"question":"And from a wandering eye?","answer":"Yes. The eyes of all were fastened on him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The eyes of all were fastened on him,","proofs":["Luke 4:20"],"refs":[{"printed":"Luke 4:20","osis":["Luke.4.20"]}],"note":null}],"items":[]},{"question":"And from sleep and drowsiness?","answer":"Yes. Could not ye watch with me one hour?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Could not ye watch with me one hour?","proofs":["Matthew 26:40"],"refs":[{"printed":"Matthew 26:40","osis":["Matt.26.40"]}],"note":null}],"items":[]}]},{"question":"Should we treasure up what we hear?","answer":"Yes. Remember how ye have heard and received, and hold fast,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember how ye have heard and received, and hold fast,","proofs":["Revelation 3:3"],"refs":[{"printed":"Revelation 3:3","osis":["Rev.3.3"]}],"note":null}],"items":[{"question":"Should we therefore meditate upon it?","answer":"Yes. And she pondered all these things in her heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And she pondered all these things in her heart,","proofs":["Luke 2:19"],"refs":[{"printed":"Luke 2:19","osis":["Luke.2.19"]}],"note":null}],"items":[]},{"question":"And talk of it?","answer":"Yes. And shalt talk of them when thou sittest in thine house, and when thou walkest in the way,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And shalt talk of them when thou sittest in thine house, and when thou walkest in the way,","proofs":["Deuteronomy 6:7"],"refs":[{"printed":"Deuteronomy 6:7","osis":["Deut.6.7"]}],"note":null}],"items":[]},{"question":"And is this necessary in order to our profiting by it?","answer":"Yes. By which also ye are saved, if ye keep in memory what I preached unto you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By which also ye are saved, if ye keep in memory what I preached unto you,","proofs":["1 Corinthians 15:2"],"refs":[{"printed":"1 Corinthians 15:2","osis":["1Cor.15.2"]}],"note":null}],"items":[]}]},{"question":"Is it also requisite that we practice what we hear?","answer":"Yes. As thou hast said, so must we do,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As thou hast said, so must we do,","proofs":["Ezra 10:12"],"refs":[{"printed":"Ezra 10:12","osis":["Ezra.10.12"]}],"note":null}],"items":[{"question":"And is this the way to obtain the blessing?","answer":"Yes. This man shall be blessed in his deed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This man shall be blessed in his deed,","proofs":["James 1:25"],"refs":[{"printed":"James 1:25","osis":["Jas.1.25"]}],"note":null}],"items":[]},{"question":"And to avoid the curse?","answer":"Yes. For some will say, thou hast taught in our streets; but he will reply, I know not whence you are,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For some will say, thou hast taught in our streets; but he will reply, I know not whence you are,","proofs":["Luke 13:26"],"refs":[{"printed":"Luke 13:26","osis":["Luke.13.26"]}],"note":null}],"items":[]}]}],"text":null},{"number":96,"title":null,"part":null,"questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"Are sacraments signs?","answer":"Yes. Thus Abraham received the sign of circumcision,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus Abraham received the sign of circumcision,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null}],"items":[{"question":"Are they outward signs of spiritual and invisible blessings?","answer":"Yes. Neither is that circumcision which is outward in the flesh, but that of the heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Neither is that circumcision which is outward in the flesh, but that of the heart,","proofs":["Romans 2:28–29"],"refs":[{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]}],"note":null}],"items":[]},{"question":"Doth baptism signify the work of regeneration wrought in us?","answer":"Yes. Buried with him in baptism, wherein also ye are risen with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Buried with him in baptism, wherein also ye are risen with him,","proofs":["Colossians 2:13"],"refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null}],"items":[]},{"question":"And doth the Lord’s supper signify the work of redemption wrought for us?","answer":"Yes. This do in remembrance of me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This do in remembrance of me,","proofs":["Luke 22:19"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null}],"items":[]},{"question":"And are these outward signs useful to stir up inward affections?","answer":"Yes. Mine eye affecteth mine heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Mine eye affecteth mine heart,","proofs":["Lamentations 3:51"],"refs":[{"printed":"Lamentations 3:51","osis":["Lam.3.51"]}],"note":null}],"items":[]}]},{"question":"Are the sacraments effectual means of salvation to all who partake of them?","answer":"No. For if thou be a breaker of the law, thy circumcision is made uncircumcision,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For if thou be a breaker of the law, thy circumcision is made uncircumcision,","proofs":["Romans 2:25"],"refs":[{"printed":"Romans 2:25","osis":["Rom.2.25"]}],"note":null}],"items":[{"question":"Do they save by an inherent virtue in themselves?","answer":"No. For baptism doth not save as it is a putting away the filth of the flesh,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For baptism doth not save as it is a putting away the filth of the flesh,","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null}],"items":[]},{"question":"Or in those that administer them?","answer":"No. For neither is he that planteth any thing, neither he that watereth,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For neither is he that planteth any thing, neither he that watereth,","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null}],"items":[]},{"question":"Are they therefore the less effectual when administered by an ungodly person?","answer":"No. For Judas was numbered with us, and obtained a part of the ministry,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For Judas was numbered with us, and obtained a part of the ministry,","proofs":["Acts 1:17"],"refs":[{"printed":"Acts 1:17","osis":["Acts.1.17"]}],"note":null}],"items":[]},{"question":"Or the more so when administered by one that is godly?","answer":"No. For Philip baptized Simon, who yet was in the gall of bitterness,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For Philip baptized Simon, who yet was in the gall of bitterness,","proofs":["Acts 8:13, 23"],"refs":[{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]}],"note":null}],"items":[]},{"question":"Should this then prevent a partial regard to one minister to the neglect of others?","answer":"Yes. Who then is Paul, and who is Apollos?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who then is Paul, and who is Apollos?","proofs":["1 Corinthians 3:5"],"refs":[{"printed":"1 Corinthians 3:5","osis":["1Cor.3.5"]}],"note":null}],"items":[]}]},{"question":"Doth the efficacy of sacraments depend upon the blessing and presence of Christ?","answer":"Yes. Lo, I am with you always,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lo, I am with you always,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[{"question":"And upon the co-operating influence of the Spirit?","answer":"Yes. By one Spirit we are all baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"By one Spirit we are all baptized,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]},{"question":"And are they only effectual to those who by faith receive them?","answer":"Yes. He that believeth and is baptized shall be saved, he that believeth not shall be damned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that believeth and is baptized shall be saved, he that believeth not shall be damned,","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null}],"items":[]}]}],"text":null},{"number":97,"title":null,"part":null,"questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"Doth the scripture speak of a baptism with the Ghost?","answer":"Yes. He shall baptize you with the Holy Ghost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He shall baptize you with the Holy Ghost,","proofs":["Matthew 3:11"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"note":null}],"items":[{"question":"And was this accomplished?","answer":"Yes. They were filled with the Holy Ghost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were filled with the Holy Ghost,","proofs":["Acts 2:4"],"refs":[{"printed":"Acts 2:4","osis":["Acts.2.4"]}],"note":null}],"items":[]},{"question":"Doth it also speak of a baptism of sufferings?","answer":"Yes. Are ye able to be baptized with the baptism that I am baptized with?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Are ye able to be baptized with the baptism that I am baptized with?","proofs":["Matthew 20:22"],"refs":[{"printed":"Matthew 20:22","osis":["Matt.20.22"]}],"note":null}],"items":[]},{"question":"And was Christ indeed eminently baptized therewith?","answer":"Yes. I am come into the deep waters where the floods overflow me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I am come into the deep waters where the floods overflow me,","proofs":["Psalm 69:2"],"refs":[{"printed":"Psalm 69:2","osis":["Ps.69.2"]}],"note":null}],"items":[]},{"question":"But is there besides these a baptism with water?","answer":"Yes. I baptize you with water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I baptize you with water,","proofs":["Matthew 3:11"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"note":null}],"items":[]}]},{"question":"Did the Jews baptize before John?","answer":"No. For they ask why baptizest thou, if thou be not the Christ, nor Elias?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For they ask why baptizest thou, if thou be not the Christ, nor Elias?","proofs":["John 1:25"],"refs":[{"printed":"John 1:25","osis":["John.1.25"]}],"note":null}],"items":[{"question":"Did John’s baptism introduce the gospel dispensation?","answer":"Yes. The beginning of the gospel of Jesus Christ —John did baptize,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The beginning of the gospel of Jesus Christ —John did baptize,","proofs":["Mark 1:1, 4"],"refs":[{"printed":"Mark 1:1, 4","osis":["Mark.1.1","Mark.1.4"]}],"note":null}],"items":[]},{"question":"And had it a reference to a Saviour shortly to come?","answer":"Yes. He said, that they should believe on him, which should come after him, that is on Christ Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He said, that they should believe on him, which should come after him, that is on Christ Jesus,","proofs":["Acts 19:4"],"refs":[{"printed":"Acts 19:4","osis":["Acts.19.4"]}],"note":null}],"items":[]},{"question":"Was John sent of God, to baptize?","answer":"Yes. He that sent me to baptize with water, the same said unto me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that sent me to baptize with water, the same said unto me,","proofs":["John 1:33"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]}],"note":null}],"items":[]},{"question":"Did the people receive his baptism as from God?","answer":"Yes. They justified God, being baptized with the baptism of","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They justified God, being baptized with the baptism of","proofs":["Luke 7:29"],"refs":[{"printed":"Luke 7:29","osis":["Luke.7.29"]}],"note":null}],"items":[]},{"question":"And was John’s baptism the same for substance as that of Christ?","answer":"Yes. For Jesus baptized, and John also was baptizing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Jesus baptized, and John also was baptizing,","proofs":["John 3:22–23"],"refs":[{"printed":"John 3:22–23","osis":["John.3.22-John.3.23"]}],"note":null}],"items":[]}]},{"question":"Was Christ himself baptized?","answer":"Yes. Then cometh Jesus unto John to be baptized of him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then cometh Jesus unto John to be baptized of him,","proofs":["Matthew 3:13"],"refs":[{"printed":"Matthew 3:13","osis":["Matt.3.13"]}],"note":null}],"items":[{"question":"Did he thereby confer an honour upon this ordinance?","answer":"Yes. For there came a voice from heaven, saying, This is my beloved Son, in whom I am well pleased,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For there came a voice from heaven, saying, This is my beloved Son, in whom I am well pleased,","proofs":["Matthew 3:17"],"refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"note":null}],"items":[]},{"question":"And is this a powerful engagement upon us to submit to it?","answer":"Yes. For thus it becometh us to fulfil all righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thus it becometh us to fulfil all righteousness,","proofs":["Matthew 3:15"],"refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"note":null}],"items":[]}]},{"question":"Is water baptism a sign of our fellowship with Christ?","answer":"Yes. For as many as have been baptized into Christ have put on Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For as many as have been baptized into Christ have put on Christ,","proofs":["Galatians 3:27"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"items":[{"question":"Is it a sign of our fellowship with him in his death?","answer":"Yes. We are baptized into his death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are baptized into his death,","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null}],"items":[]},{"question":"And in his burial?","answer":"Yes. We are buried with him in baptism,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are buried with him in baptism,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"items":[]},{"question":"And in his resurrection?","answer":"Yes. For we are planted together in the likeness of his resurrection,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we are planted together in the likeness of his resurrection,","proofs":["Romans 6:5"],"refs":[{"printed":"Romans 6:5","osis":["Rom.6.5"]}],"note":null}],"items":[]},{"question":"Is this fellowship by faith?","answer":"Yes. We are risen with him through the faith of the operation of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are risen with him through the faith of the operation of God,","proofs":["Colossians 2:12"],"refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]}]},{"question":"Is baptism a sign of our ingrafting into Christ?","answer":"Yes. We are baptized into Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are baptized into Jesus Christ,","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null}],"items":[{"question":"And of the crucifixion of the old man?","answer":"Yes. Knowing this, that our old man is crucified with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Knowing this, that our old man is crucified with him,","proofs":["Romans 6:6"],"refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"note":null}],"items":[]},{"question":"And of the destruction of sin?","answer":"Yes. That the body of sin might be destroyed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the body of sin might be destroyed,","proofs":["Romans 6:6"],"refs":[{"printed":"Romans 6:6","osis":["Rom.6.6"]}],"note":null}],"items":[]},{"question":"Doth it signify the removal of the guilt of sin?","answer":"Yes. Be baptized for the remission of sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be baptized for the remission of sins,","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null}],"items":[]},{"question":"And the washing away the filth of it?","answer":"Yes. Be baptized and wash away thy sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Be baptized and wash away thy sins,","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null}],"items":[]},{"question":"But is baptism of itself sufficient for any of these purposes?","answer":"No. For it is the blood of Christ that cleanseth us from all sin,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it is the blood of Christ that cleanseth us from all sin,","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null}],"items":[]}]},{"question":"Is baptism an engagement to yield ourselves unto God?","answer":"Yes. Yield yourselves unto God as those that are alive from the dead,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Yield yourselves unto God as those that are alive from the dead,","proofs":["Romans 6:13"],"refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]}],"note":null}],"items":[{"question":"And to live in brotherly love?","answer":"Yes. For we are baptized into one body,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we are baptized into one body,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]},{"question":"And to walk in newness of life?","answer":"Yes. We also should walk in newness of life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We also should walk in newness of life,","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null}],"items":[]},{"question":"And was it designed to be a standing ordinance in the church of Christ?","answer":"Yes. To the end of the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To the end of the world,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]}]}],"text":null},{"number":98,"title":null,"part":null,"questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"Is baptism to be administered to such who repent?","answer":"Yes. It is the baptism of repentance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is the baptism of repentance,","proofs":["Mark 1:4"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]}],"note":null}],"items":[{"question":"And to all such?","answer":"Yes. Repent and be baptized every one of you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Repent and be baptized every one of you,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]},{"question":"And to none but such?","answer":"No. O generation of vipers, who hath warned you to flee from the wrath to come?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"O generation of vipers, who hath warned you to flee from the wrath to come?","proofs":["Matthew 3:7"],"refs":[{"printed":"Matthew 3:7","osis":["Matt.3.7"]}],"note":null}],"items":[]},{"question":"Should this repentance be actually professed?","answer":"Yes. They were baptized in Jordan, confessing their sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were baptized in Jordan, confessing their sins,","proofs":["Matthew 3:6"],"refs":[{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"note":null}],"items":[]},{"question":"And appear in its fruits?","answer":"Yes. Bring forth fruits meet for repentance,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Bring forth fruits meet for repentance,","proofs":["Matthew 3:8"],"refs":[{"printed":"Matthew 3:8","osis":["Matt.3.8"]}],"note":null}],"items":[]},{"question":"And have the worst of sinners upon their repentance a right to baptism?","answer":"Yes. Then came also publicans to be baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then came also publicans to be baptized,","proofs":["Luke 3:12"],"refs":[{"printed":"Luke 3:12","osis":["Luke.3.12"]}],"note":null}],"items":[]}]},{"question":"Should faith be before baptism?","answer":"Yes. The Corinthians believed and were baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Corinthians believed and were baptized,","proofs":["Acts 18:8"],"refs":[{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"note":null}],"items":[{"question":"Will a credible profession of faith justify the administration of this ordinance?","answer":"Yes. For Simon Magus believed and was baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Simon Magus believed and was baptized,","proofs":["Acts 8:13"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"note":null}],"items":[]},{"question":"But will real faith only justify a submission to it?","answer":"Yes. If thou believest with all thine heart thou mayest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thou believest with all thine heart thou mayest,","proofs":["Acts 8:37"],"refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"note":null}],"items":[]},{"question":"And will the ordinance be unavailable where faith is wanting?","answer":"Yes. For whatsoever is not of faith is sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For whatsoever is not of faith is sin,","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null}],"items":[]}]},{"question":"Must persons first be taught before they are baptized?","answer":"Yes. Go teach all nations, baptizing them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Go teach all nations, baptizing them,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[{"question":"And appear to be partakers of the Holy Ghost?","answer":"Yes. Can any man forbid water that these should not be baptized, who have received the Holy Ghost as well as we?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Can any man forbid water that these should not be baptized, who have received the Holy Ghost as well as we?","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null}],"items":[]},{"question":"And gladly receive the word?","answer":"Yes. They that gladly received the word were baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that gladly received the word were baptized,","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null}],"items":[]},{"question":"And discover a disposition to obey?","answer":"Yes. Men and brethren, what shall we do? And Peter said, repent and be baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Men and brethren, what shall we do? And Peter said, repent and be baptized,","proofs":["Acts 2:37"],"refs":[{"printed":"Acts 2:37","osis":["Acts.2.37"]}],"note":null}],"items":[]}]},{"question":"Should baptism be a matter of choice in those that submit to it?","answer":"Yes. See there is water, what doth hinder me to be baptized?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"See there is water, what doth hinder me to be baptized?","proofs":["Acts 8:36"],"refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"note":null}],"items":[{"question":"And their own act and deed?","answer":"Yes. They went out to him and were baptized,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They went out to him and were baptized,","proofs":["Mark 1:5"],"refs":[{"printed":"Mark 1:5","osis":["Mark.1.5"]}],"note":null}],"items":[]},{"question":"And the answer of a good conscience?","answer":"Yes. For baptism saveth us, as it is the answer of a good conscience towards God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For baptism saveth us, as it is the answer of a good conscience towards God,","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null}],"items":[]},{"question":"And where these qualifications are wanting, should baptism be refused?","answer":"Yes. Give not that which is holy unto dogs,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give not that which is holy unto dogs,","proofs":["Matthew 7:6"],"refs":[{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":99,"title":null,"part":null,"questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"Are the subjects of baptism plainly set forth in the divine word?","answer":"Yes. They were baptized both men and women,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were baptized both men and women,","proofs":["Acts 8:12"],"refs":[{"printed":"Acts 8:12","osis":["Acts.8.12"]}],"note":null}],"items":[{"question":"And doth the silence of scripture concerning others amount to a prohibition?","answer":"Yes. Who hath required this at your hand?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who hath required this at your hand?","proofs":["Isaiah 1:12"],"refs":[{"printed":"Isaiah 1:12","osis":["Isa.1.12"]}],"note":null}],"items":[]}]},{"question":"Had children a right to circumcision under the law?","answer":"Yes. Every man child among you shall be circumcised,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Every man child among you shall be circumcised,","proofs":["Genesis 17:10"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":null}],"items":[{"question":"And had servants the same?","answer":"Yes. Abraham circumcised his son and all that were bought with his money the same day,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Abraham circumcised his son and all that were bought with his money the same day,","proofs":["Genesis 17:23"],"refs":[{"printed":"Genesis 17:23","osis":["Gen.17.23"]}],"note":null}],"items":[]},{"question":"Was this in itself a privilege?","answer":"No. For it was a part of that hand writing of ordinances that was against us,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it was a part of that hand writing of ordinances that was against us,","proofs":["Colossians 2:14"],"refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"note":null}],"items":[]},{"question":"And is it now abolished?","answer":"Yes. For Christ hath took it out of the way, nailing it to his cross,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Christ hath took it out of the way, nailing it to his cross,","proofs":["Colossians 2:14"],"refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"note":null}],"items":[]}]},{"question":"Doth not baptism come in the room of circumcision?","answer":"No. For Christ was both circumcised and baptized,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For Christ was both circumcised and baptized,","proofs":["Luke 2:21"],"refs":[{"printed":"Luke 2:21","osis":["Luke.2.21"]}],"note":null}],"items":[{"question":"Had the apostles a fair opportunity to mention such a substitution had it taken place?","answer":"Yes. For some said, Except ye be circumcised after the manner of Moses ye cannot be saved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For some said, Except ye be circumcised after the manner of Moses ye cannot be saved,","proofs":["Acts 15:1"],"refs":[{"printed":"Acts 15:1","osis":["Acts.15.1"]}],"note":null}],"items":[]},{"question":"And did they mention it?","answer":"No. They only made a decree,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They only made a decree,","proofs":["Acts 15:19, 28"],"refs":[{"printed":"Acts 15:19, 28","osis":["Acts.15.19","Acts.15.28"]}],"note":null}],"items":[]}]},{"question":"Was not the covenant made with Abraham, the covenant of grace?","answer":"No. But a mixed covenant, consisting partly of temporal blessings,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"But a mixed covenant, consisting partly of temporal blessings,","proofs":["Genesis 17:2–14"],"refs":[{"printed":"Genesis 17:2–14","osis":["Gen.17.2-Gen.17.14"]}],"note":null}],"items":[{"question":"But as far as it was a covenant of grace, did it not belong to all Abraham’s natural seed?","answer":"No. Not because they are the seed of Abraham are they all children,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Not because they are the seed of Abraham are they all children,","proofs":["Romans 9:7"],"refs":[{"printed":"Romans 9:7","osis":["Rom.9.7"]}],"note":null}],"items":[]},{"question":"But is it not said for an everlasting covenant to be a God to thee and to thy seed after thee?","answer":"Yes. But the children of the promise are counted for the seed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"But the children of the promise are counted for the seed,","proofs":["Romans 9:8"],"refs":[{"printed":"Romans 9:8","osis":["Rom.9.8"]}],"note":null}],"items":[]},{"question":"Are all others then, whether infants or adults, excluded?","answer":"Yes. For they are, aliens from the commonwealth of Israel,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they are, aliens from the commonwealth of Israel,","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null}],"items":[]}]},{"question":"Was not circumcision a seal of the covenant?","answer":"No. But a token of it,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"But a token of it,","proofs":["Genesis 17:11"],"refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]}],"note":null}],"items":[{"question":"Was it a seal to Abraham?","answer":"Yes. And to him only a seal of the righteousness of the faith which he had yet being uncircumcised,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And to him only a seal of the righteousness of the faith which he had yet being uncircumcised,","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null}],"items":[]},{"question":"Are not the children of believers included in the covenant?","answer":"No. They which are the children of the flesh, are not the seed of God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They which are the children of the flesh, are not the seed of God,","proofs":["Romans 9:8"],"refs":[{"printed":"Romans 9:8","osis":["Rom.9.8"]}],"note":null}],"items":[]},{"question":"Must they therefore be Christ’s in order to be the right seed?","answer":"Yes. If ye be Christ’s, then are ye Abraham’s seed, and heir; according to the promise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If ye be Christ’s, then are ye Abraham’s seed, and heir; according to the promise,","proofs":["Galatians 3:29"],"refs":[{"printed":"Galatians 3:29","osis":["Gal.3.29"]}],"note":null}],"items":[]}]},{"question":"Were not children brought to Christ to be baptized?","answer":"No. But that he should put his hands on them and pray,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"But that he should put his hands on them and pray,","proofs":["Matthew 19:13"],"refs":[{"printed":"Matthew 19:13","osis":["Matt.19.13"]}],"note":null}],"items":[{"question":"And does even this appear to have been an unusual thing?","answer":"Yes. For the disciples rebuked them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the disciples rebuked them,","proofs":["Matthew 19:13"],"refs":[{"printed":"Matthew 19:13","osis":["Matt.19.13"]}],"note":null}],"items":[]},{"question":"But does not the apostle say, the promise is to you and to your children?","answer":"Yes. But he adds, even to as many as the Lord our God shall call,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"But he adds, even to as many as the Lord our God shall call,","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null}],"items":[]}]},{"question":"Might not infants be included in the household of Crispus which was baptized?","answer":"No. For we read that he believed with all his house,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we read that he believed with all his house,","proofs":["Acts 18:8"],"refs":[{"printed":"Acts 18:8","osis":["Acts.18.8"]}],"note":null}],"items":[{"question":"Or in that of the jailer?","answer":"No. For he rejoiced, believing in God with all his house,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For he rejoiced, believing in God with all his house,","proofs":["Acts 16:34"],"refs":[{"printed":"Acts 16:34","osis":["Acts.16.34"]}],"note":null}],"items":[]},{"question":"Or in that of Stephanas?","answer":"No. For they had addicted themselves to the ministry of the saints,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For they had addicted themselves to the ministry of the saints,","proofs":["1 Corinthians 16:15"],"refs":[{"printed":"1 Corinthians 16:15","osis":["1Cor.16.15"]}],"note":null}],"items":[]},{"question":"Or in that of Lydia?","answer":"No. For the apostles entered into the house of Lydia, and when they had seen the brethren, they comforted them and departed,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the apostles entered into the house of Lydia, and when they had seen the brethren, they comforted them and departed,","proofs":["Acts 16:40"],"refs":[{"printed":"Acts 16:40","osis":["Acts.16.40"]}],"note":null}],"items":[]}]},{"question":"Are not infants members of the gospel church as they were once of the Jewish?","answer":"No. For it consists of such as are sanctified in Christ Jesus, and called to be saints,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it consists of such as are sanctified in Christ Jesus, and called to be saints,","proofs":["1 Corinthians 1:2"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]}],"note":null}],"items":[{"question":"May they not be disciples?","answer":"No. For we are made and not born disciples,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we are made and not born disciples,","proofs":["John 4:1"],"refs":[{"printed":"John 4:1","osis":["John.4.1"]}],"note":"Christ did not make them disciples by baptizing them, but first made them disciples and then baptized them."}],"items":[]},{"question":"But are they not said to be holy?","answer":"Yes. In the same sense as the unbelieving husband or wife,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In the same sense as the unbelieving husband or wife,","proofs":["1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null}],"items":[]}]},{"question":"Does not that passage, of such is the kingdom of heaven, favour infant baptism?","answer":"No. For Christ explains it, by adding, Whosoever shall not receive the kingdom of God as a little child shall not enter therein,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For Christ explains it, by adding, Whosoever shall not receive the kingdom of God as a little child shall not enter therein,","proofs":["Mark 10:15"],"refs":[{"printed":"Mark 10:15","osis":["Mark.10.15"]}],"note":null}],"items":[{"question":"Nor that, if the root is holy so also are the branches?","answer":"No. For that which is born of the flesh is flesh,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For that which is born of the flesh is flesh,","proofs":["John 3:6"],"refs":[{"printed":"John 3:6","osis":["John.3.6"]}],"note":null}],"items":[]},{"question":"Should we in this and all other controversies be guided by the word of God?","answer":"Yes. In all things I have said unto thee be thou circumspect,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In all things I have said unto thee be thou circumspect,","proofs":["Exodus 23:13"],"refs":[{"printed":"Exodus 23:13","osis":["Exod.23.13"]}],"note":null}],"items":[]},{"question":"And not pay an undue regard to the customs or opinions of men?","answer":"No. Walk ye not in the statutes of your fathers, nor observe their judgments. I am the Lord your God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Walk ye not in the statutes of your fathers, nor observe their judgments. I am the Lord your God,","proofs":["Ezekiel 20:18–19"],"refs":[{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]}],"note":null}],"items":[]}]}],"text":null},{"number":100,"title":null,"part":null,"questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"Should we be concerned about the mode or manner of religious worship?","answer":"Yes. Let one of the priests teach them the manner of the God of the land,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let one of the priests teach them the manner of the God of the land,","proofs":["2 Kings 17:27"],"refs":[{"printed":"2 Kings 17:27","osis":["2Kgs.17.27"]}],"note":null}],"items":[{"question":"And will God be displeased if we are negligent therein?","answer":"Yes. The Lord our God made a breach upon us, for that we sought him not after the due order,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord our God made a breach upon us, for that we sought him not after the due order,","proofs":["1 Chronicles 15:13"],"refs":[{"printed":"1 Chronicles 15:13","osis":["1Chr.15.13"]}],"note":null}],"items":[]}]},{"question":"Is water requisite in baptism?","answer":"Yes. See here is water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"See here is water,","proofs":["Acts 8:36"],"refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"note":null}],"items":[{"question":"And much water?","answer":"Yes. John was also baptizing in Enon, near to Salim, because there was much water there,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"John was also baptizing in Enon, near to Salim, because there was much water there,","proofs":["John 3:23"],"refs":[{"printed":"John 3:23","osis":["John.3.23"]}],"note":null}],"items":[]},{"question":"And is this used to signify an internal washing?","answer":"Yes. And our bodies washed with pure water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And our bodies washed with pure water,","proofs":["Hebrews 10:22"],"refs":[{"printed":"Hebrews 10:22","osis":["Heb.10.22"]}],"note":null}],"items":[]}]},{"question":"Does baptism appear to be by immersion from the action of the person administering?","answer":"Yes. For Philip went down into the water, and baptized the eunuch,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For Philip went down into the water, and baptized the eunuch,","proofs":["Acts 8:38"],"refs":[{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":null}],"items":[{"question":"And the action of the person to whom it was administered?","answer":"Yes. And Jesus when he was baptized, went straight way up out of the water,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And Jesus when he was baptized, went straight way up out of the water,","proofs":["Matthew 3:16"],"refs":[{"printed":"Matthew 3:16","osis":["Matt.3.16"]}],"note":null}],"items":[]},{"question":"And from the place where it was administered?","answer":"Yes. They were baptized of him in Jordan,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were baptized of him in Jordan,","proofs":["Matthew 3:6"],"refs":[{"printed":"Matthew 3:6","osis":["Matt.3.6"]}],"note":null}],"items":[]},{"question":"And from the thing signified thereby?","answer":"Yes. Being buried with him in baptism, wherein also ye are risen with him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Being buried with him in baptism, wherein also ye are risen with him,","proofs":["Colossians 2:12"],"refs":[{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]},{"question":"But may not sprinkling or pouring of water do as well?","answer":"No. For there is but one baptism,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For there is but one baptism,","proofs":["Ephesians 4:5"],"refs":[{"printed":"Ephesians 4:5","osis":["Eph.4.5"]}],"note":null}],"items":[]}]},{"question":"Was water brought or carried to the persons that were to be baptized?","answer":"No. The same baptizeth, and all men come unto him,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"The same baptizeth, and all men come unto him,","proofs":["John 3:20"],"refs":[{"printed":"John 3:20","osis":["John.3.20"]}],"note":null}],"items":[{"question":"Might not water be applied to the persons when they came?","answer":"No. For Jesus was baptized of John into Jordan,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For Jesus was baptized of John into Jordan,","proofs":["Mark 1:9"],"refs":[{"printed":"Mark 1:9","osis":["Mark.1.9"]}],"note":null}],"items":[]},{"question":"But may not another method be used in cold countries?","answer":"No. Go ye into all the world, and teach all nations, baptizing (or dipping) them,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Go ye into all the world, and teach all nations, baptizing (or dipping) them,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[]}]},{"question":"Was the children of Israel’s passage through the Red sea a figure of baptism?","answer":"Yes. They were all baptized unto Moses in the cloud and in the sea,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were all baptized unto Moses in the cloud and in the sea,","proofs":["1 Corinthians 10:1–2"],"refs":[{"printed":"1 Corinthians 10:1–2","osis":["1Cor.10.1-1Cor.10.2"]}],"note":null}],"items":[{"question":"May we not suppose then, that they were sprinkled by the cloud?","answer":"No. For it was a cloud of darkness to the Egyptians but gave light to the Israelites,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it was a cloud of darkness to the Egyptians but gave light to the Israelites,","proofs":["Exodus 14:20"],"refs":[{"printed":"Exodus 14:20","osis":["Exod.14.20"]}],"note":null}],"items":[]},{"question":"Or that they were washed by the sea?","answer":"No. For the waters were a wall to them on their right hand, and on their left,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For the waters were a wall to them on their right hand, and on their left,","proofs":["Exodus 14:25"],"refs":[{"printed":"Exodus 14:25","osis":["Exod.14.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":101,"title":null,"part":null,"questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"Is there an invisible church of Christ?","answer":"Yes. Unto the general assembly and church of the firstborn,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto the general assembly and church of the firstborn,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null}],"items":[{"question":"Doth this consist of all the elect?","answer":"Yes. Which are written in heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Which are written in heaven,","proofs":["Hebrews 12:23"],"refs":[{"printed":"Hebrews 12:23","osis":["Heb.12.23"]}],"note":null}],"items":[]},{"question":"Is there a visible church of Christ upon earth?","answer":"Yes. For we read that Saul made a havoc of the church,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we read that Saul made a havoc of the church,","proofs":["Acts 8:3"],"refs":[{"printed":"Acts 8:3","osis":["Acts.8.3"]}],"note":null}],"items":[]},{"question":"Doth this consist of professing believers?","answer":"Yes. They that gladly received the word were added to the church,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that gladly received the word were added to the church,","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null}],"items":[]},{"question":"Is this church divided into separate assemblies which are also called churches?","answer":"Yes. Then had the churches rest,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then had the churches rest,","proofs":["Acts 9:31"],"refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null}],"items":[]},{"question":"Were these churches national or provincial?","answer":"No. For we read of the churches in Galatia,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For we read of the churches in Galatia,","proofs":["Galatians 1:2"],"refs":[{"printed":"Galatians 1:2","osis":["Gal.1.2"]}],"note":null}],"items":[]}]},{"question":"Doth a particular gospel church consist of as many as may comfortably meet together in one place?","answer":"Yes. When they had gathered the church together, they rehearsed all that God had done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When they had gathered the church together, they rehearsed all that God had done,","proofs":["Acts 14:27"],"refs":[{"printed":"Acts 14:27","osis":["Acts.14.27"]}],"note":null}],"items":[{"question":"Is it a voluntary society?","answer":"Yes. They first gave their own selves unto the Lord, and unto us by the will of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They first gave their own selves unto the Lord, and unto us by the will of God,","proofs":["2 Corinthians 8:5"],"refs":[{"printed":"2 Corinthians 8:5","osis":["2Cor.8.5"]}],"note":null}],"items":[]},{"question":"And an authoritative one?","answer":"Yes. When ye are gathered together with the power of our Lord Jesus Christ to deliver such an one to Satan,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When ye are gathered together with the power of our Lord Jesus Christ to deliver such an one to Satan,","proofs":["1 Corinthians 5:5"],"refs":[{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]}],"note":null}],"items":[]},{"question":"And should it be an orderly one?","answer":"Yes. Joying and beholding your order,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Joying and beholding your order,","proofs":["Colossians 2:5"],"refs":[{"printed":"Colossians 2:5","osis":["Col.2.5"]}],"note":null}],"items":[]},{"question":"And doth Christ own such churches as his own?","answer":"Yes. What thou seest write in a book, and send it to the seven churches which are in Asia,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What thou seest write in a book, and send it to the seven churches which are in Asia,","proofs":["Revelation 1:11"],"refs":[{"printed":"Revelation 1:11","osis":["Rev.1.11"]}],"note":null}],"items":[]}]},{"question":"Is it the duty of baptized believers to separate themselves from the world?","answer":"Yes. Come out from among them and be ye separate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Come out from among them and be ye separate,","proofs":["2 Corinthians 6:17"],"refs":[{"printed":"2 Corinthians 6:17","osis":["2Cor.6.17"]}],"note":null}],"items":[{"question":"And to join themselves to some particular church of Christ?","answer":"Yes. Paul essayed to join himself to the disciples,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Paul essayed to join himself to the disciples,","proofs":["Acts 9:26"],"refs":[{"printed":"Acts 9:26","osis":["Acts.9.26"]}],"note":null}],"items":[]},{"question":"And should they do this soon after their baptism?","answer":"Yes. They were baptized, and the same day there were added to them about three thousand souls,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They were baptized, and the same day there were added to them about three thousand souls,","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null}],"items":[]}]},{"question":"Is Christian fellowship necessary for the glory of God?","answer":"Yes. That we may with one mind and one mouth glorify God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we may with one mind and one mouth glorify God,","proofs":["Romans 15:6"],"refs":[{"printed":"Romans 15:6","osis":["Rom.15.6"]}],"note":null}],"items":[{"question":"And for the celebration of gospel ordinances?","answer":"Yes. The church of Corinth came together into one place—to eat the Lord’s supper,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The church of Corinth came together into one place—to eat the Lord’s supper,","proofs":["1 Corinthians 11:20"],"refs":[{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null}],"items":[]},{"question":"And for mutual edification?","answer":"Yes. Woe to him that is alone when he falleth, for he hath not another to help him up,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Woe to him that is alone when he falleth, for he hath not another to help him up,","proofs":["Ecclesiastes 4:10"],"refs":[{"printed":"Ecclesiastes 4:10","osis":["Eccl.4.10"]}],"note":null}],"items":[]},{"question":"Should those therefore that enter into church fellowship endeavour to answer the ends of it?","answer":"Yes. Let us consider one another to provoke unto love and to good works,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us consider one another to provoke unto love and to good works,","proofs":["Hebrews 10:24"],"refs":[{"printed":"Hebrews 10:24","osis":["Heb.10.24"]}],"note":null}],"items":[]}]}],"text":null},{"number":102,"title":null,"part":null,"questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"Is the Lord’s supper of divine appointment?","answer":"Yes. It was received of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It was received of the Lord,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null}],"items":[{"question":"Did Christ institute it a little before his death?","answer":"Yes. The same night wherein he was betrayed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The same night wherein he was betrayed,","proofs":["1 Corinthians 11:23"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]}],"note":null}],"items":[]},{"question":"And doth this add force to the command?","answer":"Yes. Thy Father did command before he died,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy Father did command before he died,","proofs":["Genesis 50:16"],"refs":[{"printed":"Genesis 50:16","osis":["Gen.50.16"]}],"note":null}],"items":[]},{"question":"Are all true Christians invited hereto?","answer":"Yes. Come, for all things are now ready,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Come, for all things are now ready,","proofs":["Luke 14:17"],"refs":[{"printed":"Luke 14:17","osis":["Luke.14.17"]}],"note":null}],"items":[]},{"question":"And shall they be welcome if they come?","answer":"Yes. Eat, 0 friends, drink, yea drink abundantly, O beloved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Eat, 0 friends, drink, yea drink abundantly, O beloved,","proofs":["Song of Solomon 5:1"],"refs":[{"printed":"Song of Solomon 5:1","osis":["Song.5.1"]}],"note":null}],"items":[]}]},{"question":"Is bread to be used in this ordinance?","answer":"Yes. For he took bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he took bread,","proofs":["Matthew 26:26"],"refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"note":null}],"items":[{"question":"And wine?","answer":"Yes. He took the cup when he had supped,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He took the cup when he had supped,","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"items":[]},{"question":"Are bread and wine significative of all the necessaries of life?","answer":"Yes. Eat thy bread with joy and drink thy wine with a merry heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Eat thy bread with joy and drink thy wine with a merry heart,","proofs":["Ecclesiastes 9:7"],"refs":[{"printed":"Ecclesiastes 9:7","osis":["Eccl.9.7"]}],"note":null}],"items":[]},{"question":"And do they herein aptly represent Christ?","answer":"Yes. For it hath pleased the Father that in him should all fullness dwell,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For it hath pleased the Father that in him should all fullness dwell,","proofs":["Colossians 1:19"],"refs":[{"printed":"Colossians 1:19","osis":["Col.1.19"]}],"note":null}],"items":[]}]},{"question":"Must the elements be blessed?","answer":"Yes. The cup of blessing which we bless,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The cup of blessing which we bless,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[{"question":"And when blessed be given and received?","answer":"Yes. Jesus took bread and gave it to them, he also took the cup and gave it to them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Jesus took bread and gave it to them, he also took the cup and gave it to them,","proofs":["Mark 14:22–23"],"refs":[{"printed":"Mark 14:22–23","osis":["Mark.14.22-Mark.14.23"]}],"note":null}],"items":[]},{"question":"And may all partake of the latter as well as the former?","answer":"Yes. Drink ye all of it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Drink ye all of it,","proofs":["Matthew 26:27"],"refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]}],"note":null}],"items":[]}]},{"question":"Doth the bread signify the body of Christ?","answer":"Yes. This is my body,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is my body,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null}],"items":[{"question":"Doth the wine signify the blood of Christ?","answer":"Yes. This cup is the new testament in my blood,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This cup is the new testament in my blood,","proofs":["Luke 22:20"],"refs":[{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null}],"items":[]},{"question":"Is the doctrine then of Christ crucified, meat and drink to a believing soul?","answer":"Yes. My flesh is meat indeed, and my blood is drink indeed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My flesh is meat indeed, and my blood is drink indeed,","proofs":["John 6:55"],"refs":[{"printed":"John 6:55","osis":["John.6.55"]}],"note":null}],"items":[]},{"question":"And are we to feed upon that doctrine?","answer":"Yes. He that eateth me, even he shall live by me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He that eateth me, even he shall live by me,","proofs":["John 6:57"],"refs":[{"printed":"John 6:57","osis":["John.6.57"]}],"note":null}],"items":[]}]},{"question":"Is this a commemorative ordinance?","answer":"Yes. Do this in remembrance of me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do this in remembrance of me,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null}],"items":[{"question":"Doth it show forth the death of Christ?","answer":"Yes. As oft as ye eat of this bread and drink of this cup, ye do show forth the Lord’s death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As oft as ye eat of this bread and drink of this cup, ye do show forth the Lord’s death,","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"items":[]},{"question":"Doth it show forth the painfulness of his death?","answer":"Yes. This is my body which is broken,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is my body which is broken,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null}],"items":[]},{"question":"And the end of it?","answer":"Yes. This is my blood which is shed for many, for the remission of sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This is my blood which is shed for many, for the remission of sins,","proofs":["Matthew 26:28"],"refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"note":null}],"items":[]},{"question":"Should we therefore be careful how we attend upon it?","answer":"Yes. Lest we crucify to ourselves the Son of God afresh,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lest we crucify to ourselves the Son of God afresh,","proofs":["Hebrews 6:6"],"refs":[{"printed":"Hebrews 6:6","osis":["Heb.6.6"]}],"note":null}],"items":[]}]},{"question":"Is this ordinance a public testimony of our communion with Christ?","answer":"Yes. The cup of blessing which we bless, is it not the communion of the blood of Christ?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The cup of blessing which we bless, is it not the communion of the blood of Christ?","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[{"question":"And of our love to and fellowship with the saints?","answer":"Yes. We are all partakers of that one bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are all partakers of that one bread,","proofs":["1 Corinthians 10:17"],"refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"note":null}],"items":[]},{"question":"Is it designed to promote spiritual joy and thankfulness?","answer":"Yes. A feast is made for laughter,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"A feast is made for laughter,","proofs":["Ecclesiastes 10:19"],"refs":[{"printed":"Ecclesiastes 10:19","osis":["Eccl.10.19"]}],"note":null}],"items":[]},{"question":"And as an earnest of better provisions above?","answer":"Yes. I will not drink henceforth of the fruit of the vine till I drink it new with you in my Father’s kingdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will not drink henceforth of the fruit of the vine till I drink it new with you in my Father’s kingdom,","proofs":["Matthew 26:29"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"note":null}],"items":[]},{"question":"Is it therefore to be a standing ordinance in the church of Christ?","answer":"Yes. Till he come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Till he come,","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null}],"items":[]}]}],"text":null},{"number":103,"title":null,"part":null,"questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"May all come to the Lord’s supper?","answer":"No. It is not meet to take the children’s bread and cast it to dogs,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"It is not meet to take the children’s bread and cast it to dogs,","proofs":["Matthew 15:26"],"refs":[{"printed":"Matthew 15:26","osis":["Matt.15.26"]}],"note":null}],"items":[{"question":"May those come who are prepared?","answer":"Yes. Sanctify yourselves and come with me to the sacrifice,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Sanctify yourselves and come with me to the sacrifice,","proofs":["1 Samuel 16:5"],"refs":[{"printed":"1 Samuel 16:5","osis":["1Sam.16.5"]}],"note":null}],"items":[]},{"question":"But after all our care will there be some intruders?","answer":"Yes. Friend, how earnest thou in hither?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Friend, how earnest thou in hither?","proofs":["Matthew 22:12"],"refs":[{"printed":"Matthew 22:12","osis":["Matt.22.12"]}],"note":null}],"items":[]}]},{"question":"Are baptized believers proper subjects of this ordinance?","answer":"Yes. They that were baptized—continued in the apostles’ fellowship, and in breaking of bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that were baptized—continued in the apostles’ fellowship, and in breaking of bread,","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null}],"items":[{"question":"Should this their faith be professed?","answer":"Yes. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,","proofs":["Romans 10:10"],"refs":[{"printed":"Romans 10:10","osis":["Rom.10.10"]}],"note":null}],"items":[]},{"question":"And be joined with repentance?","answer":"Yes. For we read of the foundation of repentance from dead works, and of faith towards God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we read of the foundation of repentance from dead works, and of faith towards God,","proofs":["Hebrews 6:1"],"refs":[{"printed":"Hebrews 6:1","osis":["Heb.6.1"]}],"note":null}],"items":[]},{"question":"And be exemplified in a good conversation?","answer":"Yes. If any man that is called a brother, be a drunkard, or an extortioner, with such an one, no not to eat,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If any man that is called a brother, be a drunkard, or an extortioner, with such an one, no not to eat,","proofs":["1 Corinthians 5:11"],"refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"note":null}],"items":[]}]},{"question":"May weak believers be admitted?","answer":"Yes. Him that is weak in the faith receive ye,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Him that is weak in the faith receive ye,","proofs":["Romans 14:1"],"refs":[{"printed":"Romans 14:1","osis":["Rom.14.1"]}],"note":null}],"items":[{"question":"And returning backsliders?","answer":"Yes. Restore such an one in the spirit of meekness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Restore such an one in the spirit of meekness,","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null}],"items":[]},{"question":"And in all difficult cases should we rather err on the charitable side?","answer":"Yes. For charity believeth all things, hopeth all things,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For charity believeth all things, hopeth all things,","proofs":["1 Corinthians 13:7"],"refs":[{"printed":"1 Corinthians 13:7","osis":["1Cor.13.7"]}],"note":null}],"items":[]}]}],"text":null},{"number":104,"title":null,"part":null,"questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"Is previous examination necessary to a right participation of this ordinance?","answer":"Yes. Let a man examine himself, and so let him","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let a man examine himself, and so let him","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null}],"items":[{"question":"Should we examine our hearts?","answer":"Yes. I commune with mine own heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I commune with mine own heart,","proofs":["Psalm 77:6"],"refs":[{"printed":"Psalm 77:6","osis":["Ps.77.6"]}],"note":null}],"items":[]},{"question":"And our ways?","answer":"Yes. I thought on my ways,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I thought on my ways,","proofs":["Psalm 119:59"],"refs":[{"printed":"Psalm 119:59","osis":["Ps.119.59"]}],"note":null}],"items":[]},{"question":"Should we do this impartially?","answer":"Yes. Thus saith the Lord, deceive not yourselves,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus saith the Lord, deceive not yourselves,","proofs":["Jeremiah 37:9"],"refs":[{"printed":"Jeremiah 37:9","osis":["Jer.37.9"]}],"note":null}],"items":[]},{"question":"And diligently?","answer":"Yes. My spirit made diligent search,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My spirit made diligent search,","proofs":["Psalm 77:6"],"refs":[{"printed":"Psalm 77:6","osis":["Ps.77.6"]}],"note":null}],"items":[]},{"question":"And sedately?","answer":"Yes. They sat down to examine the matter,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They sat down to examine the matter,","proofs":["Ezra 10:16"],"refs":[{"printed":"Ezra 10:16","osis":["Ezra.10.16"]}],"note":null}],"items":[]},{"question":"And when scruples arise should we desire God’s assistance?","answer":"Yes. Examine me, O Lord, and prove me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Examine me, O Lord, and prove me,","proofs":["Psalm 26:2"],"refs":[{"printed":"Psalm 26:2","osis":["Ps.26.2"]}],"note":null}],"items":[]}]},{"question":"Should we examine concerning our knowledge?","answer":"Yes. Know ye what I have done to you?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Know ye what I have done to you?","proofs":["John 13:12"],"refs":[{"printed":"John 13:12","osis":["John.13.12"]}],"note":null}],"items":[{"question":"And without this do we partake unworthily?","answer":"Yes. Not discerning the Lord’s body,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not discerning the Lord’s body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null}],"items":[]},{"question":"Should we also inquire into our faith in Jesus Christ?","answer":"Yes. Examine yourselves whether ye be in the faith,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Examine yourselves whether ye be in the faith,","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null}],"items":[]},{"question":"And our love to God and one another?","answer":"Yes. For without charity we are nothing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For without charity we are nothing,","proofs":["1 Corinthians 13:2"],"refs":[{"printed":"1 Corinthians 13:2","osis":["1Cor.13.2"]}],"note":null}],"items":[]},{"question":"And our repentance?","answer":"Yes. For the sacrifices of God are a broken Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the sacrifices of God are a broken Spirit,","proofs":["Psalm 51:17"],"refs":[{"printed":"Psalm 51:17","osis":["Ps.51.17"]}],"note":null}],"items":[]},{"question":"And our new obedience?","answer":"Yes. Let us keep the feast, not with the leaven of malice and wickedness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us keep the feast, not with the leaven of malice and wickedness,","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":null}],"items":[]}]},{"question":"Must this sacrament be received with great reverence?","answer":"Yes. In thy fear will I worship towards thy holy temple,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In thy fear will I worship towards thy holy temple,","proofs":["Psalm 5:7"],"refs":[{"printed":"Psalm 5:7","osis":["Ps.5.7"]}],"note":null}],"items":[{"question":"And with warm affections?","answer":"Yes. We will remember thy love more than wine,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We will remember thy love more than wine,","proofs":["Song of Solomon 1:4"],"refs":[{"printed":"Song of Solomon 1:4","osis":["Song.1.4"]}],"note":null}],"items":[]},{"question":"And with goodly sorrow?","answer":"Yes. The passover was to be eaten with bitter herbs,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The passover was to be eaten with bitter herbs,","proofs":["Exodus 12:8"],"refs":[{"printed":"Exodus 12:8","osis":["Exod.12.8"]}],"note":null}],"items":[]},{"question":"And with an holy indifference to the world?","answer":"Yes. Ye shall eat with your loins girded, your shoes on your feet, and your staff in your hand,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall eat with your loins girded, your shoes on your feet, and your staff in your hand,","proofs":["Exodus 12:11"],"refs":[{"printed":"Exodus 12:11","osis":["Exod.12.11"]}],"note":null}],"items":[]},{"question":"And with spiritual joy and gladness?","answer":"Yes. They did eat their meat with gladness, praising God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They did eat their meat with gladness, praising God,","proofs":["Acts 2:46–47"],"refs":[{"printed":"Acts 2:46–47","osis":["Acts.2.46-Acts.2.47"]}],"note":null}],"items":[]},{"question":"Should we now renew our engagements to God?","answer":"Yes. Thy vows are upon me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy vows are upon me,","proofs":["Psalm 56:12"],"refs":[{"printed":"Psalm 56:12","osis":["Ps.56.12"]}],"note":null}],"items":[]},{"question":"And should we afterwards remember and discharge them?","answer":"Yes. Pay that which thou hast vowed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pay that which thou hast vowed,","proofs":["Ecclesiastes 5:4"],"refs":[{"printed":"Ecclesiastes 5:4","osis":["Eccl.5.4"]}],"note":null}],"items":[]}]},{"question":"Do the carnal and unregenerate receive this ordinance unworthily?","answer":"Yes. What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction,","proofs":["Psalm 50:16–17"],"refs":[{"printed":"Psalm 50:16–17","osis":["Ps.50.16-Ps.50.17"]}],"note":null}],"items":[{"question":"And the wrathful and uncharitable?","answer":"Yes. When ye come together in the church, I hear that there be divisions among you; this is not to eat the Lord’s supper,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When ye come together in the church, I hear that there be divisions among you; this is not to eat the Lord’s supper,","proofs":["1 Corinthians 11:18, 20"],"refs":[{"printed":"1 Corinthians 11:18, 20","osis":["1Cor.11.18","1Cor.11.20"]}],"note":null}],"items":[]},{"question":"And those who partake of it as a common meal?","answer":"Yes. Have ye not houses to eat and to drink in?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Have ye not houses to eat and to drink in?","proofs":["1 Corinthians 11:22"],"refs":[{"printed":"1 Corinthians 11:22","osis":["1Cor.11.22"]}],"note":null}],"items":[]},{"question":"And who use it as a qualification for civil offices?","answer":"Yes. For they say that the table of the Lord is contemptible,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For they say that the table of the Lord is contemptible,","proofs":["Malachi 1:7"],"refs":[{"printed":"Malachi 1:7","osis":["Mal.1.7"]}],"note":null}],"items":[]},{"question":"Do such offer a great affront to Christ?","answer":"Yes. They are guilty of the body and blood of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are guilty of the body and blood of the Lord,","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"And a great injury to themselves?","answer":"Yes. For this cause many are weak and sickly among you, and many sleep,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this cause many are weak and sickly among you, and many sleep,","proofs":["1 Corinthians 11:30"],"refs":[{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]}],"note":null}],"items":[]},{"question":"And do all these things make self-examination the more necessary?","answer":"Yes. For if we would judge ourselves we should not be judged,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if we would judge ourselves we should not be judged,","proofs":["1 Corinthians 11:31"],"refs":[{"printed":"1 Corinthians 11:31","osis":["1Cor.11.31"]}],"note":null}],"items":[]}]}],"text":null},{"number":105,"title":null,"part":null,"questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"Is prayer the duty of all men?","answer":"Yes. Men ought always to pray,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Men ought always to pray,","proofs":["Luke 18:1"],"refs":[{"printed":"Luke 18:1","osis":["Luke.18.1"]}],"note":null}],"items":[{"question":"Is it the duty of the carnal?","answer":"Yes. Pray to God, if perhaps the thought of thine heart may be forgiven thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pray to God, if perhaps the thought of thine heart may be forgiven thee,","proofs":["Acts 8:22"],"refs":[{"printed":"Acts 8:22","osis":["Acts.8.22"]}],"note":null}],"items":[]},{"question":"And of the gracious?","answer":"Yes. Unto thee will I pray,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto thee will I pray,","proofs":["Psalm 5:2"],"refs":[{"printed":"Psalm 5:2","osis":["Ps.5.2"]}],"note":null}],"items":[]},{"question":"Is it in a particular manner the duty of the afflicted?","answer":"Yes. Is any afflicted? Let him pray,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is any afflicted? Let him pray,","proofs":["James 5:13"],"refs":[{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null}],"items":[]},{"question":"But do all men pray?","answer":"No. For some restrain prayer before God,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For some restrain prayer before God,","proofs":["Job 15:4"],"refs":[{"printed":"Job 15:4","osis":["Job.15.4"]}],"note":null}],"items":[]}]},{"question":"Is ejaculatory prayer a duty?","answer":"Yes. So I prayed to the God of heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So I prayed to the God of heaven,","proofs":["Nehemiah 2:4"],"refs":[{"printed":"Nehemiah 2:4","osis":["Neh.2.4"]}],"note":null}],"items":[{"question":"And secret prayer?","answer":"Yes. When thou prayest enter into thy closet,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When thou prayest enter into thy closet,","proofs":["Matthew 6:6"],"refs":[{"printed":"Matthew 6:6","osis":["Matt.6.6"]}],"note":null}],"items":[]},{"question":"And family prayer?","answer":"Yes. As for me and my house, we will serve the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As for me and my house, we will serve the Lord,","proofs":["Joshua 24:5"],"refs":[{"printed":"Joshua 24:5","osis":["Josh.24.5"]}],"note":null}],"items":[]},{"question":"And public prayer?","answer":"Yes. My house is the house of prayer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My house is the house of prayer,","proofs":["Luke 19:46"],"refs":[{"printed":"Luke 19:46","osis":["Luke.19.46"]}],"note":null}],"items":[]},{"question":"And should we conscientiously attend to prayer of every kind?","answer":"Yes. Praying always with all prayer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Praying always with all prayer,","proofs":["Ephesians 6:18"],"refs":[{"printed":"Ephesians 6:18","osis":["Eph.6.18"]}],"note":null}],"items":[]}]},{"question":"Is God the object of prayer?","answer":"Yes. O thou that hearest prayer, unto thee shall all flesh come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O thou that hearest prayer, unto thee shall all flesh come,","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null}],"items":[{"question":"And is the offering up of our desire to him the essence of prayer?","answer":"Yes. Unto thee do I lift up my soul,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto thee do I lift up my soul,","proofs":["Psalm 25:1"],"refs":[{"printed":"Psalm 25:1","osis":["Ps.25.1"]}],"note":null}],"items":[]},{"question":"Must these desires be presented through Christ?","answer":"Yes. Whatsoever ye shall ask the Father in my name, he will give it you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whatsoever ye shall ask the Father in my name, he will give it you,","proofs":["John 16:23"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]}],"note":null}],"items":[]},{"question":"And by the assistance of the Holy Spirit?","answer":"Yes. I will pray with the Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will pray with the Spirit,","proofs":["1 Corinthians 14:15"],"refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"note":null}],"items":[]},{"question":"And be in all things regulated by his revealed will?","answer":"Yes. For this is the confidence that we have in him, that if we ask any thing according to his will he heareth us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this is the confidence that we have in him, that if we ask any thing according to his will he heareth us,","proofs":["1 John 5:14"],"refs":[{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null}],"items":[]}]},{"question":"Is invocation a part of prayer?","answer":"Yes. O God, thou art my God, early will I seek thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O God, thou art my God, early will I seek thee,","proofs":["Psalm 63:1"],"refs":[{"printed":"Psalm 63:1","osis":["Ps.63.1"]}],"note":null}],"items":[{"question":"And adoration?","answer":"Yes. O Lord my God, thou art very great, thou art clothed with honour and majesty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord my God, thou art very great, thou art clothed with honour and majesty,","proofs":["Psalm 104:1"],"refs":[{"printed":"Psalm 104:1","osis":["Ps.104.1"]}],"note":null}],"items":[]},{"question":"And confession?","answer":"Yes. Father, I have sinned against heaven and in thy sight,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Father, I have sinned against heaven and in thy sight,","proofs":["Luke 15:21"],"refs":[{"printed":"Luke 15:21","osis":["Luke.15.21"]}],"note":null}],"items":[]},{"question":"And supplication?","answer":"Yes. Lord, if thou wilt thou canst make me clean,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, if thou wilt thou canst make me clean,","proofs":["Matthew 8:2"],"refs":[{"printed":"Matthew 8:2","osis":["Matt.8.2"]}],"note":null}],"items":[]},{"question":"And pleading?","answer":"Yes. Remember thy word unto thy servant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remember thy word unto thy servant,","proofs":["Psalm 119:49"],"refs":[{"printed":"Psalm 119:49","osis":["Ps.119.49"]}],"note":null}],"items":[]},{"question":"And intercession?","answer":"Yes. I exhort that supplication be made for all men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I exhort that supplication be made for all men,","proofs":["1 Timothy 2:1"],"refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]}],"note":null}],"items":[]},{"question":"And thanksgiving?","answer":"Yes. Unto thee, O God, do we give thanks,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unto thee, O God, do we give thanks,","proofs":["Psalm 75:1"],"refs":[{"printed":"Psalm 75:1","osis":["Ps.75.1"]}],"note":null}],"items":[]}]},{"question":"Should we pray with judgment?","answer":"Yes. I will pray with understanding,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will pray with understanding,","proofs":["1 Corinthians 14:15"],"refs":[{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"note":null}],"items":[{"question":"And with humility?","answer":"Yes. Let not the Lord be angry, and I will speak but this once,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let not the Lord be angry, and I will speak but this once,","proofs":["Genesis 18:32"],"refs":[{"printed":"Genesis 18:32","osis":["Gen.18.32"]}],"note":null}],"items":[]},{"question":"And with sincerity?","answer":"Yes. Ye shall seek me, and find me, when ye shall search for me with all your heart,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye shall seek me, and find me, when ye shall search for me with all your heart,","proofs":["Jeremiah 29:13"],"refs":[{"printed":"Jeremiah 29:13","osis":["Jer.29.13"]}],"note":null}],"items":[]},{"question":"And in faith?","answer":"Yes. Whatsoever ye shall ask in prayer, believing, ye shall receive,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whatsoever ye shall ask in prayer, believing, ye shall receive,","proofs":["Matthew 21:22"],"refs":[{"printed":"Matthew 21:22","osis":["Matt.21.22"]}],"note":null}],"items":[]}]},{"question":"Must our prayers be particular?","answer":"Yes. I would order my cause before him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I would order my cause before him,","proofs":["Job 23:4"],"refs":[{"printed":"Job 23:4","osis":["Job.23.4"]}],"note":null}],"items":[{"question":"And importunate?","answer":"Yes. I will not let thee go, except thou bless me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will not let thee go, except thou bless me,","proofs":["Genesis 32:26"],"refs":[{"printed":"Genesis 32:26","osis":["Gen.32.26"]}],"note":null}],"items":[]},{"question":"And submissive?","answer":"Yes. Not as I will, but as thou wilt,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not as I will, but as thou wilt,","proofs":["Matthew 26:39"],"refs":[{"printed":"Matthew 26:39","osis":["Matt.26.39"]}],"note":null}],"items":[]},{"question":"And joined with suitable endeavours?","answer":"Yes. Wherefore criest thou unto me? speak unto the children of Israel, that they go forward,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore criest thou unto me? speak unto the children of Israel, that they go forward,","proofs":["Exodus 14:15"],"refs":[{"printed":"Exodus 14:15","osis":["Exod.14.15"]}],"note":null}],"items":[]},{"question":"And constant?","answer":"Yes. Pray without ceasing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pray without ceasing,","proofs":["1 Thessalonians 5:17"],"refs":[{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]}],"note":null}],"items":[]},{"question":"And are such prayers likely to be effectual?","answer":"Yes. For God will fulfil the desire of them that fear him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For God will fulfil the desire of them that fear him,","proofs":["Psalm 145:19"],"refs":[{"printed":"Psalm 145:19","osis":["Ps.145.19"]}],"note":null}],"items":[]}]},{"question":"Do all that pray succeed in prayer?","answer":"No. When ye make many prayers I will not hear,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"When ye make many prayers I will not hear,","proofs":["Isaiah 1:15"],"refs":[{"printed":"Isaiah 1:15","osis":["Isa.1.15"]}],"note":null}],"items":[{"question":"Will a bad principle hinder the success of prayer?","answer":"Yes. If I regard iniquity in my heart, God will not hear me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If I regard iniquity in my heart, God will not hear me,","proofs":["Psalm 66:18"],"refs":[{"printed":"Psalm 66:18","osis":["Ps.66.18"]}],"note":null}],"items":[]},{"question":"And a bad intention?","answer":"Yes. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts,","proofs":["James 4:3"],"refs":[{"printed":"James 4:3","osis":["Jas.4.3"]}],"note":null}],"items":[]},{"question":"And will a want of success in prayer soon lead to a neglect of it?","answer":"Yes. For what profit should we have if we pray unto him?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For what profit should we have if we pray unto him?","proofs":["Job 21:15"],"refs":[{"printed":"Job 21:15","osis":["Job.21.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":106,"title":null,"part":null,"questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"Do we need direction in prayer?","answer":"Yes. For we cannot order our speech by reason of darkness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we cannot order our speech by reason of darkness,","proofs":["Job 37:19"],"refs":[{"printed":"Job 37:19","osis":["Job.37.19"]}],"note":null}],"items":[{"question":"Should we therefore seek direction of God?","answer":"Yes. Lord, teach us to pray,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, teach us to pray,","proofs":["Luke 11:1"],"refs":[{"printed":"Luke 11:1","osis":["Luke.11.1"]}],"note":null}],"items":[]},{"question":"Are there particular directions for prayer in the word of God?","answer":"Yes. Take with you words and turn unto the Lord; say unto him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take with you words and turn unto the Lord; say unto him,","proofs":["Hosea 14:2"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]}],"note":null}],"items":[]},{"question":"And particular examples of prayer?","answer":"Yes. And Jabez called upon the God of Israel, saying,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And Jabez called upon the God of Israel, saying,","proofs":["1 Chronicles 4:10"],"refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"note":null}],"items":[]},{"question":"Is the scripture then the best rule for our direction in prayer?","answer":"Yes. For the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times,","proofs":["Psalm 11:6"],"refs":[{"printed":"Psalm 11:6","osis":["Ps.11.6"]}],"note":null}],"items":[]},{"question":"And is it through a neglect thereof that we are guilty of so many mistakes in prayer?","answer":"Yes. Ye know not what ye ask,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye know not what ye ask,","proofs":["Matthew 20:22"],"refs":[{"printed":"Matthew 20:22","osis":["Matt.20.22"]}],"note":null}],"items":[]}]},{"question":"Is the Lord’s prayer of singular use as a directory for prayer?","answer":"Yes. After this manner therefore pray ye,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"After this manner therefore pray ye,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null}],"items":[{"question":"Doth this prayer consist of a preface?","answer":"Yes. Our Father which art in heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Our Father which art in heaven,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null}],"items":[]},{"question":"And of petitions?","answer":"Yes. Hallowed be thy name, thy kingdom come,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hallowed be thy name, thy kingdom come,","proofs":["Matthew 6:9"],"refs":[{"printed":"Matthew 6:9","osis":["Matt.6.9"]}],"note":null}],"items":[]},{"question":"And of a doxology or conclusion?","answer":"Yes. For thine is the kingdom, the power, and the glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thine is the kingdom, the power, and the glory,","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null}],"items":[]},{"question":"Should we imitate this prayer in the brevity and comprehensiveness of it?","answer":"Yes. When ye pray use not vain repetitions,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When ye pray use not vain repetitions,","proofs":["Matthew 6:7"],"refs":[{"printed":"Matthew 6:7","osis":["Matt.6.7"]}],"note":null}],"items":[]},{"question":"And in making the glory of God the top and chief of our desires?","answer":"Yes. For what wilt thou do unto thy great name?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For what wilt thou do unto thy great name?","proofs":["Joshua 7:9"],"refs":[{"printed":"Joshua 7:9","osis":["Josh.7.9"]}],"note":null}],"items":[]},{"question":"And in preferring spiritual to temporal good?","answer":"Yes. Seek first the kingdom of God and his righteousness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Seek first the kingdom of God and his righteousness,","proofs":["Matthew 6:33"],"refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"note":null}],"items":[]},{"question":"Should those that are teachers of others, like Christ, instruct them to pray?","answer":"Yes. We should be like minded, after the example of Christ Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We should be like minded, after the example of Christ Jesus,","proofs":["Romans 15:5"],"refs":[{"printed":"Romans 15:5","osis":["Rom.15.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":107,"title":null,"part":null,"questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"Is God a Father?","answer":"Yes. O Lord, thou art our Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord, thou art our Father,","proofs":["Isaiah 64:8"],"refs":[{"printed":"Isaiah 64:8","osis":["Isa.64.8"]}],"note":null}],"items":[{"question":"Is he the Father of all the saints?","answer":"Yes. There is one God and Father of all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is one God and Father of all,","proofs":["Ephesians 4:6"],"refs":[{"printed":"Ephesians 4:6","osis":["Eph.4.6"]}],"note":null}],"items":[]},{"question":"Should they then plead this relation?","answer":"Yes. Wilt thou not from this time cry unto me, my Father?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wilt thou not from this time cry unto me, my Father?","proofs":["Jeremiah 3:4"],"refs":[{"printed":"Jeremiah 3:4","osis":["Jer.3.4"]}],"note":null}],"items":[]},{"question":"And continually acknowledge his fatherly kindness and care?","answer":"Yes. I was cast upon thee from the womb, thou art my God from my mother’s belly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I was cast upon thee from the womb, thou art my God from my mother’s belly,","proofs":["Psalm 22:10"],"refs":[{"printed":"Psalm 22:10","osis":["Ps.22.10"]}],"note":null}],"items":[]},{"question":"Doth this title peculiarly belonging to the first person of the ever blessed Trinity?","answer":"Yes. I will pray the Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will pray the Father,","proofs":["John 14:16"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]}],"note":null}],"items":[]},{"question":"But is it confined to him?","answer":"No. For Christ is called the everlasting Father,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For Christ is called the everlasting Father,","proofs":["Isaiah 9:6"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"note":null}],"items":[]}]},{"question":"Should we take occasion from hence to approach God with reverence?","answer":"Yes. If ye call on the Father, pass the time of your sojourning here in fear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If ye call on the Father, pass the time of your sojourning here in fear,","proofs":["1 Peter 1:17"],"refs":[{"printed":"1 Peter 1:17","osis":["1Pet.1.17"]}],"note":null}],"items":[{"question":"And with delight?","answer":"Yes. I will go unto God, my exceeding joy,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will go unto God, my exceeding joy,","proofs":["Psalm 43:4"],"refs":[{"printed":"Psalm 43:4","osis":["Ps.43.4"]}],"note":null}],"items":[]},{"question":"And with boldness?","answer":"Yes. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not,","proofs":["Isaiah 63:16"],"refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"note":null}],"items":[]},{"question":"And with frequency?","answer":"Yes. Evening, and morning, and at noon will I pray,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Evening, and morning, and at noon will I pray,","proofs":["Psalm 55:17"],"refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null}],"items":[]},{"question":"And is such a temper peculiarly suited to the gospel dispensation?","answer":"Yes. For ye have not received the spirit of bondage again unto fear, but the spirit of adoption, whereby ye cry, Abba, Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For ye have not received the spirit of bondage again unto fear, but the spirit of adoption, whereby ye cry, Abba, Father,","proofs":["Romans 8:15"],"refs":[{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null}],"items":[]}]},{"question":"Is God our Father in heaven?","answer":"Yes. O Lord God of our fathers, art not thou God in heaven?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord God of our fathers, art not thou God in heaven?","proofs":["2 Chronicles 20:6"],"refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"note":null}],"items":[{"question":"Doth this set forth the greatness of God?","answer":"Yes. Is not God in the height of heaven? and behold the height of the stars, how high they are,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Is not God in the height of heaven? and behold the height of the stars, how high they are,","proofs":["Job 22:12"],"refs":[{"printed":"Job 22:12","osis":["Job.22.12"]}],"note":null}],"items":[]},{"question":"And his omniscience?","answer":"Yes. The Lord’s throne is in heaven, his eyes behold, his eyelids try the children of men,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord’s throne is in heaven, his eyes behold, his eyelids try the children of men,","proofs":["Psalm 11:4"],"refs":[{"printed":"Psalm 11:4","osis":["Ps.11.4"]}],"note":null}],"items":[]},{"question":"And his power?","answer":"Yes. God is in the heavens, he hath done whatsoever he pleased,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God is in the heavens, he hath done whatsoever he pleased,","proofs":["Psalm 115:3"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"note":null}],"items":[]},{"question":"And his holiness?","answer":"Yes. Thus saith he whose name is holy, I dwell in the high and holy place,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus saith he whose name is holy, I dwell in the high and holy place,","proofs":["Isaiah 57:15"],"refs":[{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null}],"items":[]},{"question":"And his absolute dominion?","answer":"Yes. For the Lord hath prepared his throne in the heavens,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Lord hath prepared his throne in the heavens,","proofs":["Psalm 103:19"],"refs":[{"printed":"Psalm 103:19","osis":["Ps.103.19"]}],"note":null}],"items":[]},{"question":"Doth this title distinguish the great God from dumb idols?","answer":"Yes. For the Most High dwelleth not in temples made with hands,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the Most High dwelleth not in temples made with hands,","proofs":["Acts 7:48"],"refs":[{"printed":"Acts 7:48","osis":["Acts.7.48"]}],"note":null}],"items":[]},{"question":"And from frail men?","answer":"Yes. For we dwell in houses of clay, and our foundation is in the dust,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we dwell in houses of clay, and our foundation is in the dust,","proofs":["Job 4:19"],"refs":[{"printed":"Job 4:19","osis":["Job.4.19"]}],"note":null}],"items":[]}]},{"question":"Is this a ground for humility in prayer?","answer":"Yes. God is in heaven and thou upon earth, therefore let thy words be few,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God is in heaven and thou upon earth, therefore let thy words be few,","proofs":["Ecclesiastes 5:2"],"refs":[{"printed":"Ecclesiastes 5:2","osis":["Eccl.5.2"]}],"note":null}],"items":[{"question":"And for confidence?","answer":"Yes. Hear thou in heaven, and do,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hear thou in heaven, and do,","proofs":["1 Kings 8:32"],"refs":[{"printed":"1 Kings 8:32","osis":["1Kgs.8.32"]}],"note":null}],"items":[]},{"question":"And for heavenly-mindedness?","answer":"Yes. Let us lift up our hearts with our hands unto God in the heavens,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let us lift up our hearts with our hands unto God in the heavens,","proofs":["Lamentations 3:41"],"refs":[{"printed":"Lamentations 3:41","osis":["Lam.3.41"]}],"note":null}],"items":[]}]},{"question":"Must we pray with others?","answer":"Yes. There were many gathered together, praying,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There were many gathered together, praying,","proofs":["Acts 12:12"],"refs":[{"printed":"Acts 12:12","osis":["Acts.12.12"]}],"note":null}],"items":[{"question":"And for others?","answer":"Yes. We must make supplication for all saints,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We must make supplication for all saints,","proofs":["Ephesians 6:11"],"refs":[{"printed":"Ephesians 6:11","osis":["Eph.6.11"]}],"note":null}],"items":[]},{"question":"And shall prayers put up on earth find acceptance in heaven?","answer":"Yes. I will cry unto God most high, he shall send from heaven and save me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will cry unto God most high, he shall send from heaven and save me,","proofs":["Psalm 57:2–3"],"refs":[{"printed":"Psalm 57:2–3","osis":["Ps.57.2-Ps.57.3"]}],"note":null}],"items":[]}]}],"text":null},{"number":108,"title":null,"part":null,"questions":[108],"paragraphs":[],"clauses":[],"items":[{"question":"Should God’s name be remembered?","answer":"Yes. I have remembered thy name in the night,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have remembered thy name in the night,","proofs":["Psalm 119:55"],"refs":[{"printed":"Psalm 119:55","osis":["Ps.119.55"]}],"note":null}],"items":[{"question":"And be loved?","answer":"Yes. Let them that love thy name, be joyful,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let them that love thy name, be joyful,","proofs":["Psalm 5:11"],"refs":[{"printed":"Psalm 5:11","osis":["Ps.5.11"]}],"note":null}],"items":[]},{"question":"And be feared?","answer":"Yes. Unite my heart to fear thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Unite my heart to fear thy name,","proofs":["Psalm 86:11"],"refs":[{"printed":"Psalm 86:11","osis":["Ps.86.11"]}],"note":null}],"items":[]},{"question":"And be adored?","answer":"Yes. I will bless thy name for ever and ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will bless thy name for ever and ever,","proofs":["Psalm 145:1"],"refs":[{"printed":"Psalm 145:1","osis":["Ps.145.1"]}],"note":null}],"items":[]},{"question":"And is God’s name worthy of all this?","answer":"Yes. For holy and reverend is his name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For holy and reverend is his name,","proofs":["Psalm 111:9"],"refs":[{"printed":"Psalm 111:9","osis":["Ps.111.9"]}],"note":null}],"items":[]}]},{"question":"Should we glorify God in our words?","answer":"Yes. If any man speak, let him speak as the oracles of God, that God in all things may be glorified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If any man speak, let him speak as the oracles of God, that God in all things may be glorified,","proofs":["1 Peter 4:11"],"refs":[{"printed":"1 Peter 4:11","osis":["1Pet.4.11"]}],"note":null}],"items":[{"question":"And in our actions?","answer":"Yes. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory of God,","proofs":["Philippians 1:11"],"refs":[{"printed":"Philippians 1:11","osis":["Phil.1.11"]}],"note":null}],"items":[]},{"question":"Should we do this in the most common actions of life?","answer":"Yes. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whether ye eat or drink, or whatsoever ye do, do all to the glory of God,","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null}],"items":[]},{"question":"And at all times and in all circumstances?","answer":"Yes. That Christ might be magnified in us, whether it be by life or by death,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That Christ might be magnified in us, whether it be by life or by death,","proofs":["Philippians 1:20"],"refs":[{"printed":"Philippians 1:20","osis":["Phil.1.20"]}],"note":null}],"items":[]},{"question":"And should it be our constant prayer and desire that we might thus glorify God?","answer":"Yes. Open thou my lips, and my mouth shall show forth thy praise,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Open thou my lips, and my mouth shall show forth thy praise,","proofs":["Psalm 51:15"],"refs":[{"printed":"Psalm 51:15","osis":["Ps.51.15"]}],"note":null}],"items":[]}]},{"question":"Should we pray that others might glorify God?","answer":"Yes. Let them give glory unto the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let them give glory unto the Lord,","proofs":["Isaiah 42:12"],"refs":[{"printed":"Isaiah 42:12","osis":["Isa.42.12"]}],"note":null}],"items":[{"question":"And use our utmost endeavours to excite them so to do?","answer":"Yes. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven,","proofs":["Matthew 5:16"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]}],"note":null}],"items":[]},{"question":"Should we particularly pray that God’s enemies might glorify his name?","answer":"Yes. Fill their faces with shame, that they may seek thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Fill their faces with shame, that they may seek thy name,","proofs":["Psalm 83:16"],"refs":[{"printed":"Psalm 83:16","osis":["Ps.83.16"]}],"note":null}],"items":[]},{"question":"And grieve when they dishonour and reproach it?","answer":"Yes. The reproaches of them that reproached thee are fallen upon me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The reproaches of them that reproached thee are fallen upon me,","proofs":["Psalm 69:9"],"refs":[{"printed":"Psalm 69:9","osis":["Ps.69.9"]}],"note":null}],"items":[]}]},{"question":"Should we pray that God would glorify himself?","answer":"Yes. Father, glorify thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Father, glorify thy name,","proofs":["John 12:28"],"refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"note":null}],"items":[{"question":"And that by all events?","answer":"Yes. That the wrath of man might praise him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the wrath of man might praise him,","proofs":["Psalm 76:10"],"refs":[{"printed":"Psalm 76:10","osis":["Ps.76.10"]}],"note":null}],"items":[]},{"question":"And is it certain that he will do it?","answer":"Yes. I have both glorified it, and I will glorify it again,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I have both glorified it, and I will glorify it again,","proofs":["John 12:28"],"refs":[{"printed":"John 12:28","osis":["John.12.28"]}],"note":null}],"items":[]},{"question":"Is God’s own glory his end in all that he does?","answer":"Yes. I do not this for your sakes, O house of Israel, but for mine holy name’s sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I do not this for your sakes, O house of Israel, but for mine holy name’s sake,","proofs":["Ezekiel 36:22"],"refs":[{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"note":null}],"items":[]},{"question":"Should it therefore be our end in all that we ask?","answer":"Yes. Help us, O God of our salvation, for the glory of thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Help us, O God of our salvation, for the glory of thy name,","proofs":["Psalm 79:9"],"refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"note":null}],"items":[]}]}],"text":null},{"number":109,"title":null,"part":null,"questions":[109],"paragraphs":[],"clauses":[],"items":[{"question":"Hath God a peculiar kingdom in this world?","answer":"Yes. For the kingdom of God is within you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the kingdom of God is within you,","proofs":["Luke 17:21"],"refs":[{"printed":"Luke 17:21","osis":["Luke.17.21"]}],"note":null}],"items":[{"question":"Is this a spiritual kingdom?","answer":"Yes. For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost,","proofs":["Romans 14:17"],"refs":[{"printed":"Romans 14:17","osis":["Rom.14.17"]}],"note":null}],"items":[]},{"question":"And a powerful kingdom?","answer":"Yes. For the kingdom of God is not in word but in power,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For the kingdom of God is not in word but in power,","proofs":["1 Corinthians 4:20"],"refs":[{"printed":"1 Corinthians 4:20","osis":["1Cor.4.20"]}],"note":null}],"items":[]},{"question":"Is Christ the administrator of this kingdom?","answer":"Yes. He therefore died and rose, and revived that he might be Lord both of the dead and living,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He therefore died and rose, and revived that he might be Lord both of the dead and living,","proofs":["Romans 14:9"],"refs":[{"printed":"Romans 14:9","osis":["Rom.14.9"]}],"note":null}],"items":[]},{"question":"And are the saints the subjects of it?","answer":"Yes. They are translated into the kingdom of God’s dear","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are translated into the kingdom of God’s dear","proofs":["Colossians 1:13"],"refs":[{"printed":"Colossians 1:13","osis":["Col.1.13"]}],"note":null}],"items":[]},{"question":"And is the written word the law of it?","answer":"Yes. Out of Zion shall go forth the law, and the word of the Lord from Jerusalem,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Out of Zion shall go forth the law, and the word of the Lord from Jerusalem,","proofs":["Isaiah 2:3"],"refs":[{"printed":"Isaiah 2:3","osis":["Isa.2.3"]}],"note":null}],"items":[]}]},{"question":"Hath Satan set up a kingdom in opposition to that of Christ?","answer":"Yes. He is the prince of this world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is the prince of this world,","proofs":["John 16:11"],"refs":[{"printed":"John 16:11","osis":["John.16.11"]}],"note":null}],"items":[{"question":"And doth he rule in this kingdom?","answer":"Yes. He now worketh in the children of disobedience,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He now worketh in the children of disobedience,","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null}],"items":[]},{"question":"Doth he do all that he can to hinder the progress of Christ’s kingdom?","answer":"Yes. We would have come to you once and again, but Satan hindered us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We would have come to you once and again, but Satan hindered us,","proofs":["1 Thessalonians 2:18"],"refs":[{"printed":"1 Thessalonians 2:18","osis":["1Thess.2.18"]}],"note":null}],"items":[]},{"question":"But is his power limited?","answer":"Yes. Behold he is in thine hand, but save his life,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold he is in thine hand, but save his life,","proofs":["Job 2:6"],"refs":[{"printed":"Job 2:6","osis":["Job.2.6"]}],"note":null}],"items":[]},{"question":"And should we pray that it might be more and more restrained?","answer":"Yes. The Lord rebuke thee, O Satan,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord rebuke thee, O Satan,","proofs":["Zechariah 3:2"],"refs":[{"printed":"Zechariah 3:2","osis":["Zech.3.2"]}],"note":null}],"items":[]},{"question":"And have we reason to hope that our prayer shall be answered?","answer":"Yes. The God of peace shall bruise Satan under your feet shortly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The God of peace shall bruise Satan under your feet shortly,","proofs":["Romans 16:20"],"refs":[{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null}],"items":[]}]},{"question":"Doth antichrist receive his power from Satan?","answer":"Yes. And the dragon gave his power, his seat, and his authority, to the beast,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And the dragon gave his power, his seat, and his authority, to the beast,","proofs":["Revelation 13:2"],"refs":[{"printed":"Revelation 13:2","osis":["Rev.13.2"]}],"note":null}],"items":[{"question":"And doth he imitate him in malice, cunning and cruelty?","answer":"Yes. His coming is after the working of Satan,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His coming is after the working of Satan,","proofs":["2 Thessalonians 2:9"],"refs":[{"printed":"2 Thessalonians 2:9","osis":["2Thess.2.9"]}],"note":null}],"items":[]},{"question":"And join with him in his opposition to the kingdom of Christ?","answer":"Yes. He opposeth and exalteth himself above all that is called God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He opposeth and exalteth himself above all that is called God,","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null}],"items":[]},{"question":"Should we therefore pray for his downfal?","answer":"Yes. How long, O Lord, dost thou not judge and avenge our blood on them that dwell on the earth?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"How long, O Lord, dost thou not judge and avenge our blood on them that dwell on the earth?","proofs":["Revelation 6:10"],"refs":[{"printed":"Revelation 6:10","osis":["Rev.6.10"]}],"note":null}],"items":[]},{"question":"And will our prayer be answered?","answer":"Yes. Babylon the great is fallen, is fallen,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Babylon the great is fallen, is fallen,","proofs":["Revelation 18:2"],"refs":[{"printed":"Revelation 18:2","osis":["Rev.18.2"]}],"note":null}],"items":[]}]},{"question":"Should we pray for sinners?","answer":"Yes. God forbid that I should cease praying for you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God forbid that I should cease praying for you,","proofs":["1 Samuel 12:23"],"refs":[{"printed":"1 Samuel 12:23","osis":["1Sam.12.23"]}],"note":null}],"items":[{"question":"Should we pray that wicked principles might be exploded?","answer":"Yes. O send out thy light and thy truth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O send out thy light and thy truth,","proofs":["Psalm 43:3"],"refs":[{"printed":"Psalm 43:3","osis":["Ps.43.3"]}],"note":null}],"items":[]},{"question":"And wicked practices restrained?","answer":"Yes. O let the wickedness of the wicked come to an end,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O let the wickedness of the wicked come to an end,","proofs":["Psalm 7:9"],"refs":[{"printed":"Psalm 7:9","osis":["Ps.7.9"]}],"note":null}],"items":[]},{"question":"And that wicked persons might be converted and changed?","answer":"Yes. I would to God that all that hear me this day were both almost and altogether such as I am,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I would to God that all that hear me this day were both almost and altogether such as I am,","proofs":["Acts 26:29"],"refs":[{"printed":"Acts 26:29","osis":["Acts.26.29"]}],"note":null}],"items":[]},{"question":"And should we not only pray for others, but for ourselves?","answer":"Yes. Turn thou me, and I shall be turned,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Turn thou me, and I shall be turned,","proofs":["Jeremiah 31:18"],"refs":[{"printed":"Jeremiah 31:18","osis":["Jer.31.18"]}],"note":null}],"items":[]}]},{"question":"Should we pray for the church?","answer":"Yes. Do good in thy good pleasure unto Zion,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do good in thy good pleasure unto Zion,","proofs":["Psalm 51:18"],"refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]}],"note":null}],"items":[{"question":"Should we pray that the church might be established?","answer":"Yes. That the mountain of the Lord’s house might be established upon the top of the mountains,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the mountain of the Lord’s house might be established upon the top of the mountains,","proofs":["Isaiah 2:2"],"refs":[{"printed":"Isaiah 2:2","osis":["Isa.2.2"]}],"note":null}],"items":[]},{"question":"And united?","answer":"Yes. Peace be within thy walls,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Peace be within thy walls,","proofs":["Psalm 122:7"],"refs":[{"printed":"Psalm 122:7","osis":["Ps.122.7"]}],"note":null}],"items":[]},{"question":"And increased?","answer":"Yes. That the kingdoms of this world might become the kingdoms of the Lord, and of his Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the kingdoms of this world might become the kingdoms of the Lord, and of his Christ,","proofs":["Revelation 11:15"],"refs":[{"printed":"Revelation 11:15","osis":["Rev.11.15"]}],"note":null}],"items":[]},{"question":"And reformed?","answer":"Yes. That judgment might return unto righteousness and all the upright in heart might follow it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That judgment might return unto righteousness and all the upright in heart might follow it,","proofs":["Psalm 94:15"],"refs":[{"printed":"Psalm 94:15","osis":["Ps.94.15"]}],"note":null}],"items":[]},{"question":"And delivered from the fury of all its oppressors?","answer":"Yes. That the rod of the wicked might not rest upon the lot of the righteous,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the rod of the wicked might not rest upon the lot of the righteous,","proofs":["Psalm 125:3"],"refs":[{"printed":"Psalm 125:3","osis":["Ps.125.3"]}],"note":null}],"items":[]}]},{"question":"Should we pray for the farther calling of the Gentiles?","answer":"Yes. That thy way may be known upon earth, and thy saving health among all nations,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That thy way may be known upon earth, and thy saving health among all nations,","proofs":["Psalm 67:2"],"refs":[{"printed":"Psalm 67:2","osis":["Ps.67.2"]}],"note":null}],"items":[{"question":"And for the conversion of the Jews?","answer":"Yes. My heart’s desire and prayer to God for Israel is, that they may be saved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My heart’s desire and prayer to God for Israel is, that they may be saved,","proofs":["Romans 10:1"],"refs":[{"printed":"Romans 10:1","osis":["Rom.10.1"]}],"note":null}],"items":[]},{"question":"Should we pray that magistrates might be raised up to favour the gospel?","answer":"Yes. That kings might be nursing fathers and queens nursing mothers to the Israel of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That kings might be nursing fathers and queens nursing mothers to the Israel of God,","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null}],"items":[]},{"question":"And that the gospel, wherever it is preached, might be followed with success?","answer":"Yes. That the word of the Lord might have free course, and be glorified,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the word of the Lord might have free course, and be glorified,","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null}],"items":[]}]},{"question":"Should we pray that particular Christians might be comforted?","answer":"Yes. Now our Lord Jesus—comfort your hearts,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now our Lord Jesus—comfort your hearts,","proofs":["2 Thessalonians 2:17"],"refs":[{"printed":"2 Thessalonians 2:17","osis":["2Thess.2.17"]}],"note":null}],"items":[{"question":"And sanctified?","answer":"Yes. The very God of peace sanctify you wholly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The very God of peace sanctify you wholly,","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[]},{"question":"And preserved?","answer":"Yes. I pray God that your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I pray God that your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ,","proofs":["1 Thessalonians 5:23"],"refs":[{"printed":"1 Thessalonians 5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[]}]},{"question":"Is the state of blessedness above called a kingdom?","answer":"Yes. This I say, that flesh and blood cannot inherit the kingdom of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This I say, that flesh and blood cannot inherit the kingdom of God,","proofs":["1 Corinthians 15:50"],"refs":[{"printed":"1 Corinthians 15:50","osis":["1Cor.15.50"]}],"note":null}],"items":[{"question":"Is this kingdom yet to come?","answer":"Yes. It is glory that shall be revealed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is glory that shall be revealed,","proofs":["1 Peter 5:1"],"refs":[{"printed":"1 Peter 5:1","osis":["1Pet.5.1"]}],"note":null}],"items":[]},{"question":"Should we be fully persuaded that it will come?","answer":"Yes. Looking for the blessed hope and glorious appearance of the great God and our Saviour,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Looking for the blessed hope and glorious appearance of the great God and our Saviour,","proofs":["Titus 2:13"],"refs":[{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null}],"items":[]},{"question":"And should we pray that it might come?","answer":"Yes. Even so, come, Lord Jesus,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Even so, come, Lord Jesus,","proofs":["Revelation 22:20"],"refs":[{"printed":"Revelation 22:20","osis":["Rev.22.20"]}],"note":null}],"items":[]},{"question":"And that we and others might be prepared for it?","answer":"Yes. That we might be sincere and without offence till the day of Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we might be sincere and without offence till the day of Christ,","proofs":["Philippians 1:10"],"refs":[{"printed":"Philippians 1:10","osis":["Phil.1.10"]}],"note":null}],"items":[]},{"question":"And admitted into it?","answer":"Yes. Desiring to be clothed upon with our house which is from heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Desiring to be clothed upon with our house which is from heaven,","proofs":["2 Corinthians 5:2"],"refs":[{"printed":"2 Corinthians 5:2","osis":["2Cor.5.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":110,"title":null,"part":null,"questions":[110],"paragraphs":[],"clauses":[],"items":[{"question":"Is God’s purpose his will?","answer":"Yes. He doth according to his will in the army of heaven and among the inhabitants of the earth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He doth according to his will in the army of heaven and among the inhabitants of the earth,","proofs":["Daniel 4:35"],"refs":[{"printed":"Daniel 4:35","osis":["Dan.4.35"]}],"note":null}],"items":[{"question":"Should all our actions be referred to this determining will of God?","answer":"Yes. Ye ought to say, if the Lord will, we will do this or that,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye ought to say, if the Lord will, we will do this or that,","proofs":["James 4:15"],"refs":[{"printed":"James 4:15","osis":["Jas.4.15"]}],"note":null}],"items":[]},{"question":"And should we submit to it in all dispensations?","answer":"Yes. When he would not be persuaded they ceased, saying, the will of the Lord be done,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"When he would not be persuaded they ceased, saying, the will of the Lord be done,","proofs":["Acts 21:14"],"refs":[{"printed":"Acts 21:14","osis":["Acts.21.14"]}],"note":null}],"items":[]}]},{"question":"Doth this submission consist with a due sense of the evil of affliction?","answer":"Yes. For we must not despise the chastening of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we must not despise the chastening of the Lord,","proofs":["Hebrews 12:5"],"refs":[{"printed":"Hebrews 12:5","osis":["Heb.12.5"]}],"note":null}],"items":[{"question":"And with a moderate grief and sorrow, on account of it?","answer":"Yes. Hezekiah wept sore,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hezekiah wept sore,","proofs":["Isaiah 38:3"],"refs":[{"printed":"Isaiah 38:3","osis":["Isa.38.3"]}],"note":null}],"items":[]},{"question":"And with earnest prayer for deliverance?","answer":"Yes. Why hidest thou thy face, and forgettest our affliction?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why hidest thou thy face, and forgettest our affliction?","proofs":["Psalm 44:24"],"refs":[{"printed":"Psalm 44:24","osis":["Ps.44.24"]}],"note":null}],"items":[]},{"question":"And with the use of all lawful means to obtain it?","answer":"Yes. Then the disciples took Saul by night and let him down by the wall in a basket,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then the disciples took Saul by night and let him down by the wall in a basket,","proofs":["Acts 9:25"],"refs":[{"printed":"Acts 9:25","osis":["Acts.9.25"]}],"note":null}],"items":[]}]},{"question":"Should our understandings approve the severest dispensations of providence?","answer":"Yes. Good is the word of the Lord which thou hast spoken,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Good is the word of the Lord which thou hast spoken,","proofs":["Isaiah 39:8"],"refs":[{"printed":"Isaiah 39:8","osis":["Isa.39.8"]}],"note":null}],"items":[{"question":"And our wills be resigned to them?","answer":"Yes. Wherefore doth a living man complain, a man for the punishment of his sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Wherefore doth a living man complain, a man for the punishment of his sin,","proofs":["Lamentations 3:39"],"refs":[{"printed":"Lamentations 3:39","osis":["Lam.3.39"]}],"note":null}],"items":[]},{"question":"And our passions be composed under them?","answer":"Yes. Let him curse, because the Lord hath said unto him, curse David. Who then shall say, wherefore hast thou done so?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let him curse, because the Lord hath said unto him, curse David. Who then shall say, wherefore hast thou done so?","proofs":["2 Samuel 16:10"],"refs":[{"printed":"2 Samuel 16:10","osis":["2Sam.16.10"]}],"note":null}],"items":[]},{"question":"And should we pray that we and others might be enabled thus to submit to the will of God?","answer":"Yes. That we may be strengthened with all might, unto all patience and long suffering with joyfulness,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we may be strengthened with all might, unto all patience and long suffering with joyfulness,","proofs":["Colossians 1:11"],"refs":[{"printed":"Colossians 1:11","osis":["Col.1.11"]}],"note":null}],"items":[]}]},{"question":"Are God’s precepts his will?","answer":"Yes. They are the good and. perfect, and acceptable will of God,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are the good and. perfect, and acceptable will of God,","proofs":["Romans 12:2"],"refs":[{"printed":"Romans 12:2","osis":["Rom.12.2"]}],"note":null}],"items":[{"question":"Are we by nature unwilling to do this will of God?","answer":"Yes. We are to every good work reprobate,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We are to every good work reprobate,","proofs":["Titus 1:16"],"refs":[{"printed":"Titus 1:16","osis":["Titus.1.16"]}],"note":null}],"items":[]},{"question":"Should we therefore pray that we might be made willing?","answer":"Yes. Incline my heart to thy testimonies,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Incline my heart to thy testimonies,","proofs":["Psalm 119:36"],"refs":[{"printed":"Psalm 119:36","osis":["Ps.119.36"]}],"note":null}],"items":[]},{"question":"But when we are willing are we always able?","answer":"No. What I would, that I do not,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"What I would, that I do not,","proofs":["Romans 7:15"],"refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"note":null}],"items":[]},{"question":"Should we therefore pray that God would make us able as well as willing?","answer":"Yes. Strengthen thou me, according to thy word,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Strengthen thou me, according to thy word,","proofs":["Psalm 119:28"],"refs":[{"printed":"Psalm 119:28","osis":["Ps.119.28"]}],"note":null}],"items":[]},{"question":"And should we desire this for others as well as ourselves?","answer":"Yes. That they might be perfect in every good work to do his will,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That they might be perfect in every good work to do his will,","proofs":["Hebrews 13:21"],"refs":[{"printed":"Hebrews 13:21","osis":["Heb.13.21"]}],"note":null}],"items":[]}]},{"question":"Do the angels in heaven obey God’s will?","answer":"Yes. They do his commandments,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They do his commandments,","proofs":["Psalm 103:20"],"refs":[{"printed":"Psalm 103:20","osis":["Ps.103.20"]}],"note":null}],"items":[{"question":"Do they do it cheerfully?","answer":"Yes. Bless the Lord, all ye his hosts; ye ministers of his, that do his pleasure,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Bless the Lord, all ye his hosts; ye ministers of his, that do his pleasure,","proofs":["Psalm 103:21"],"refs":[{"printed":"Psalm 103:21","osis":["Ps.103.21"]}],"note":null}],"items":[]},{"question":"And zealously?","answer":"Yes. Who maketh his angels spirits, and his ministers a flaming fire,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Who maketh his angels spirits, and his ministers a flaming fire,","proofs":["Psalm 104:4"],"refs":[{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null}],"items":[]},{"question":"And humbly?","answer":"Yes. They cover their faces, and their feet with their wings,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They cover their faces, and their feet with their wings,","proofs":["Isaiah 6:2"],"refs":[{"printed":"Isaiah 6:2","osis":["Isa.6.2"]}],"note":null}],"items":[]},{"question":"And universally?","answer":"Yes. They go straight forward, whithersoever the spirit goes,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They go straight forward, whithersoever the spirit goes,","proofs":["Ezekiel 1:9, 12"],"refs":[{"printed":"Ezekiel 1:9, 12","osis":["Ezek.1.9","Ezek.1.12"]}],"note":null}],"items":[]},{"question":"And constantly?","answer":"Yes. They always behold the face of our Father,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They always behold the face of our Father,","proofs":["Matthew 18:10"],"refs":[{"printed":"Matthew 18:10","osis":["Matt.18.10"]}],"note":null}],"items":[]},{"question":"Do saints in the other world resemble the angels in their obedience?","answer":"Yes. They are as the angels of God in heaven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They are as the angels of God in heaven,","proofs":["Matthew 22:30"],"refs":[{"printed":"Matthew 22:30","osis":["Matt.22.30"]}],"note":null}],"items":[]},{"question":"Should saints in this world therefore seek after such a resemblance?","answer":"Yes. That he that is feeble, might be as David, and the house of David might be as the angel of the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That he that is feeble, might be as David, and the house of David might be as the angel of the Lord,","proofs":["Zechariah 12:8"],"refs":[{"printed":"Zechariah 12:8","osis":["Zech.12.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":111,"title":null,"part":null,"questions":[111],"paragraphs":[],"clauses":[],"items":[{"question":"Are temporal blessings forfeited?","answer":"Yes. Cursed is the ground for thy sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Cursed is the ground for thy sake,","proofs":["Genesis 3:17"],"refs":[{"printed":"Genesis 3:17","osis":["Gen.3.17"]}],"note":null}],"items":[{"question":"But are they promised?","answer":"Yes. My God shall supply all your wants,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"My God shall supply all your wants,","proofs":["Philippians 4:19"],"refs":[{"printed":"Philippians 4:19","osis":["Phil.4.19"]}],"note":null}],"items":[]},{"question":"Should we therefore pray for them?","answer":"Yes. O that thou wouldst bless me indeed, and enlarge my coast,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O that thou wouldst bless me indeed, and enlarge my coast,","proofs":["1 Chronicles 4:10"],"refs":[{"printed":"1 Chronicles 4:10","osis":["1Chr.4.10"]}],"note":null}],"items":[]}]},{"question":"Should we pray for temporal blessings with religious views?","answer":"Yes. That we may give to him that needeth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we may give to him that needeth,","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"items":[{"question":"And should we only pray for a competency of them?","answer":"Yes. Feed me with food convenient for me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Feed me with food convenient for me,","proofs":["Proverbs 30:8"],"refs":[{"printed":"Proverbs 30:8","osis":["Prov.30.8"]}],"note":null}],"items":[]},{"question":"But above all should we entreat God’s blessing upon them?","answer":"Yes. And it came to pass as he sat at meat with them, he took bread and blessed it, and gave to them,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And it came to pass as he sat at meat with them, he took bread and blessed it, and gave to them,","proofs":["Luke 24:30"],"refs":[{"printed":"Luke 24:30","osis":["Luke.24.30"]}],"note":null}],"items":[]},{"question":"And are they then like to be most comfortable to us?","answer":"Yes. For every creature is sanctified by the word of God and prayer,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For every creature is sanctified by the word of God and prayer,","proofs":["1 Timothy 4:5"],"refs":[{"printed":"1 Timothy 4:5","osis":["1Tim.4.5"]}],"note":null}],"items":[]}]},{"question":"Should we pray for the comforts of life believingly?","answer":"Yes. Thou saidst, I will surely do thee good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou saidst, I will surely do thee good,","proofs":["Genesis 32:12"],"refs":[{"printed":"Genesis 32:12","osis":["Gen.32.12"]}],"note":null}],"items":[{"question":"And yet submissively?","answer":"Yes. If he say, I have no delight in thee; behold here I am, let him do to me as seemeth good unto him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If he say, I have no delight in thee; behold here I am, let him do to me as seemeth good unto him,","proofs":["2 Samuel 15:26"],"refs":[{"printed":"2 Samuel 15:26","osis":["2Sam.15.26"]}],"note":null}],"items":[]},{"question":"Should our prayers be attended with suitable endeavours?","answer":"Yes. For thou hast eat the labour of thine hands,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thou hast eat the labour of thine hands,","proofs":["Psalm 128:2"],"refs":[{"printed":"Psalm 128:2","osis":["Ps.128.2"]}],"note":null}],"items":[]},{"question":"And should we pray for others as well as ourselves?","answer":"Yes. Forget not the congregation of the poor,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Forget not the congregation of the poor,","proofs":["Psalm 74:19"],"refs":[{"printed":"Psalm 74:19","osis":["Ps.74.19"]}],"note":null}],"items":[]}]},{"question":"Should the bread that we pray for be our own bread?","answer":"Yes. That we may eat our own bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we may eat our own bread,","proofs":["2 Thessalonians 3:12"],"refs":[{"printed":"2 Thessalonians 3:12","osis":["2Thess.3.12"]}],"note":null}],"items":[{"question":"And not the bread of deceit?","answer":"No. For, though the bread of deceit is sweet to a man, yet afterwards his mouth shall be filled with gravel,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For, though the bread of deceit is sweet to a man, yet afterwards his mouth shall be filled with gravel,","proofs":["Proverbs 20:17"],"refs":[{"printed":"Proverbs 20:17","osis":["Prov.20.17"]}],"note":null}],"items":[]},{"question":"Nor the bread of oppression?","answer":"No. For God shall break in pieces the oppressor,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For God shall break in pieces the oppressor,","proofs":["Psalm 72:4"],"refs":[{"printed":"Psalm 72:4","osis":["Ps.72.4"]}],"note":null}],"items":[]},{"question":"Nor the bread of idleness?","answer":"No. For ’tis said of the virtuous woman, that she eateth not the bread of idleness,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For ’tis said of the virtuous woman, that she eateth not the bread of idleness,","proofs":["Proverbs 31:27"],"refs":[{"printed":"Proverbs 31:27","osis":["Prov.31.27"]}],"note":null}],"items":[]},{"question":"But above all, must we pray for the bread of our souls?","answer":"Yes. Lord, evermore give us this bread,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lord, evermore give us this bread,","proofs":["John 6:34"],"refs":[{"printed":"John 6:34","osis":["John.6.34"]}],"note":null}],"items":[]}]},{"question":"Doth this petition exclude an anxious thoughtfulness for futurity?","answer":"Yes. Take no thought for the morrow,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Take no thought for the morrow,","proofs":["Matthew 6:34"],"refs":[{"printed":"Matthew 6:34","osis":["Matt.6.34"]}],"note":null}],"items":[{"question":"But doth it forbid a prudent thoughtfulness?","answer":"No. Go to the ant, thou sluggard, consider her ways—she provideth her meat in the summer,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Go to the ant, thou sluggard, consider her ways—she provideth her meat in the summer,","proofs":["Proverbs 6:6, 8"],"refs":[{"printed":"Proverbs 6:6, 8","osis":["Prov.6.6","Prov.6.8"]}],"note":null}],"items":[]},{"question":"Doth it teach us to cast all our care upon God?","answer":"Yes. For he careth for us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he careth for us,","proofs":["1 Peter 5:7"],"refs":[{"printed":"1 Peter 5:7","osis":["1Pet.5.7"]}],"note":null}],"items":[]},{"question":"And to look to him for success in our several callings?","answer":"Yes. Establish thou the work of our hands upon us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Establish thou the work of our hands upon us,","proofs":["Psalm 90:17"],"refs":[{"printed":"Psalm 90:17","osis":["Ps.90.17"]}],"note":null}],"items":[]},{"question":"And to ascribe all our prosperity to him?","answer":"Yes. Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth,","proofs":["Deuteronomy 8"],"refs":[{"printed":"Deuteronomy 8","osis":["Deut.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":112,"title":null,"part":null,"questions":[112],"paragraphs":[],"clauses":[],"items":[{"question":"Is sin a debt?","answer":"Yes. There was a certain creditor that had two debtors,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There was a certain creditor that had two debtors,","proofs":["Luke 7:4"],"refs":[{"printed":"Luke 7:4","osis":["Luke.7.4"]}],"note":null}],"items":[{"question":"Is it a great debt?","answer":"Yes. It is ten thousand talents,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It is ten thousand talents,","proofs":["Matthew 18:24"],"refs":[{"printed":"Matthew 18:24","osis":["Matt.18.24"]}],"note":null}],"items":[]},{"question":"Is it an increasing debt?","answer":"Yes. For we add sin to sin,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For we add sin to sin,","proofs":["Isaiah 30:1"],"refs":[{"printed":"Isaiah 30:1","osis":["Isa.30.1"]}],"note":null}],"items":[]},{"question":"Does God keep an exact account of this debt?","answer":"Yes. For our transgression is sealed up in a bag, and he seweth up our iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For our transgression is sealed up in a bag, and he seweth up our iniquity,","proofs":["Job 14:17"],"refs":[{"printed":"Job 14:17","osis":["Job.14.17"]}],"note":null}],"items":[]},{"question":"And will he require it?","answer":"Yes. Whosoever will not harken, I will require it of him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whosoever will not harken, I will require it of him,","proofs":["Deuteronomy 18:19"],"refs":[{"printed":"Deuteronomy 18:19","osis":["Deut.18.19"]}],"note":null}],"items":[]}]},{"question":"Are we apt to think that we can pay this debt?","answer":"Yes. Have patience with me, and I will pay thee all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Have patience with me, and I will pay thee all,","proofs":["Matthew 18:29"],"refs":[{"printed":"Matthew 18:29","osis":["Matt.18.29"]}],"note":null}],"items":[{"question":"But can we really pay it?","answer":"No. They had nothing to pay,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"They had nothing to pay,","proofs":["Luke 7:42"],"refs":[{"printed":"Luke 7:42","osis":["Luke.7.42"]}],"note":null}],"items":[]},{"question":"Have we any friend upon earth that can pay it for us?","answer":"No. Call now if there be any that will answer thee; and to which of the saints wilt thou turn?","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Call now if there be any that will answer thee; and to which of the saints wilt thou turn?","proofs":["Job 5:1"],"refs":[{"printed":"Job 5:1","osis":["Job.5.1"]}],"note":null}],"items":[]},{"question":"But is there such a friend in heaven?","answer":"Yes. Jesus Christ, who is the propitiation for our sins,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Jesus Christ, who is the propitiation for our sins,","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null}],"items":[]}]},{"question":"Doth God forgive debts?","answer":"Yes. There is forgiveness with thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"There is forgiveness with thee,","proofs":["Psalm 130:4"],"refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"note":null}],"items":[{"question":"Doth he forgive them freely?","answer":"Yes. The remission of sins is according to the riches of his grace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The remission of sins is according to the riches of his grace,","proofs":["Ephesians 1:7"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null}],"items":[]},{"question":"And fully?","answer":"Yes. Having forgiven all our trespasses,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Having forgiven all our trespasses,","proofs":["Colossians 2:13"],"refs":[{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null}],"items":[]},{"question":"And finally?","answer":"Yes. I will remember their sin no more,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will remember their sin no more,","proofs":["Jeremiah 31:34"],"refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]}],"note":null}],"items":[]}]},{"question":"Should we therefore pray for the forgiveness of our debts?","answer":"Yes. Enter not into judgment with thy servant,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Enter not into judgment with thy servant,","proofs":["Psalm 143:2"],"refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null}],"items":[{"question":"Should we pray that God would remit the present punishment of sin?","answer":"Yes. Pardon, I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt even until now,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pardon, I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt even until now,","proofs":["Numbers 14:19"],"refs":[{"printed":"Numbers 14:19","osis":["Num.14.19"]}],"note":null}],"items":[]},{"question":"And that he would deliver us from his everlasting wrath due to sin?","answer":"Yes. I will say unto God, do not condemn me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will say unto God, do not condemn me,","proofs":["Job 10:2"],"refs":[{"printed":"Job 10:2","osis":["Job.10.2"]}],"note":null}],"items":[]},{"question":"And that he would restore to us divine comfort, forfeited by sin?","answer":"Yes. Restore unto me the joy of thy salvation, and uphold me by thy free Spirit,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Restore unto me the joy of thy salvation, and uphold me by thy free Spirit,","proofs":["Psalm 51:12"],"refs":[{"printed":"Psalm 51:12","osis":["Ps.51.12"]}],"note":null}],"items":[]}]},{"question":"Should we pray for the pardon of sin sensibly?","answer":"Yes. As the publican who smote upon his breast, saying, God be merciful to me a sinner,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"As the publican who smote upon his breast, saying, God be merciful to me a sinner,","proofs":["Luke 18:13"],"refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"note":null}],"items":[{"question":"And sincerely?","answer":"Yes. Give ear unto my prayer, that goeth not out of feigned lips,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give ear unto my prayer, that goeth not out of feigned lips,","proofs":["Psalm 17:1"],"refs":[{"printed":"Psalm 17:1","osis":["Ps.17.1"]}],"note":null}],"items":[]},{"question":"And importunately?","answer":"Yes. O Lord, hear; O Lord, forgive","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"O Lord, hear; O Lord, forgive","proofs":["Daniel 9:19"],"refs":[{"printed":"Daniel 9:19","osis":["Dan.9.19"]}],"note":null}],"items":[]},{"question":"And argumentatively?","answer":"Yes. Why dost thou not pardon my transgression, and take away mine iniquity?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Why dost thou not pardon my transgression, and take away mine iniquity?","proofs":["Job 7:21"],"refs":[{"printed":"Job 7:21","osis":["Job.7.21"]}],"note":null}],"items":[]},{"question":"May we here plead the goodness of God’s nature?","answer":"Yes. For thou, Lord, art good and ready to forgive,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For thou, Lord, art good and ready to forgive,","proofs":["Psalm 36:5"],"refs":[{"printed":"Psalm 36:5","osis":["Ps.36.5"]}],"note":null}],"items":[]},{"question":"And the greatness of our transgressions?","answer":"Yes. Pardon mine iniquity, for it is great,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Pardon mine iniquity, for it is great,","proofs":["Psalm 25:11"],"refs":[{"printed":"Psalm 25:11","osis":["Ps.25.11"]}],"note":null}],"items":[]},{"question":"And the glory of his name?","answer":"Yes. Purge away our sins, for thy name’s sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Purge away our sins, for thy name’s sake,","proofs":["Psalm 79:9"],"refs":[{"printed":"Psalm 79:9","osis":["Ps.79.9"]}],"note":null}],"items":[]},{"question":"But above all, should we plead the merit and atonement of Christ?","answer":"Yes. Behold, O God our shield, and look upon the face of thine anointed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Behold, O God our shield, and look upon the face of thine anointed,","proofs":["Psalm 84:9"],"refs":[{"printed":"Psalm 84:9","osis":["Ps.84.9"]}],"note":null}],"items":[]}]},{"question":"Should we forgive those that have offended us?","answer":"Yes. Forbearing one Another, and forgiving one another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Forbearing one Another, and forgiving one another,","proofs":["Colossians 3:13"],"refs":[{"printed":"Colossians 3:13","osis":["Col.3.13"]}],"note":null}],"items":[{"question":"Must we do this freely?","answer":"Yes. Thou shouldst have had compassion, even as I had pity on thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shouldst have had compassion, even as I had pity on thee,","proofs":["Matthew 18:23"],"refs":[{"printed":"Matthew 18:23","osis":["Matt.18.23"]}],"note":null}],"items":[]},{"question":"And heartily?","answer":"Yes. ’We must from the heart forgive every one his brother’s trespasses,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"’We must from the heart forgive every one his brother’s trespasses,","proofs":["Matthew 18:35"],"refs":[{"printed":"Matthew 18:35","osis":["Matt.18.35"]}],"note":null}],"items":[]},{"question":"And fully?","answer":"Yes. Ye have not injured me at all,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Ye have not injured me at all,","proofs":["Galatians 4:12"],"refs":[{"printed":"Galatians 4:12","osis":["Gal.4.12"]}],"note":null}],"items":[]},{"question":"And immediately?","answer":"Yes. Go, and be reconciled to thy brother,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Go, and be reconciled to thy brother,","proofs":["Matthew 5:24"],"refs":[{"printed":"Matthew 5:24","osis":["Matt.5.24"]}],"note":null}],"items":[]},{"question":"And repeatedly?","answer":"Yes. Not only till seven times, but till seventy times seven,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Not only till seven times, but till seventy times seven,","proofs":["Matthew 18:22"],"refs":[{"printed":"Matthew 18:22","osis":["Matt.18.22"]}],"note":null}],"items":[]},{"question":"And must we not only forgive, but forget?","answer":"Yes. Grudge not one against another,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Grudge not one against another,","proofs":["James 5:9"],"refs":[{"printed":"James 5:9","osis":["Jas.5.9"]}],"note":null}],"items":[]}]},{"question":"Is this prudent?","answer":"Yes. The discretion of a man deferreth his anger,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The discretion of a man deferreth his anger,","proofs":["Proverbs 19:11"],"refs":[{"printed":"Proverbs 19:11","osis":["Prov.19.11"]}],"note":null}],"items":[{"question":"And honourable?","answer":"Yes. And it is his glory to pass over a transgression,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And it is his glory to pass over a transgression,","proofs":["Proverbs 19:11"],"refs":[{"printed":"Proverbs 19:11","osis":["Prov.19.11"]}],"note":null}],"items":[]},{"question":"And profitable?","answer":"Yes. For if ye forgive men their trespasses, your heavenly Father will also forgive you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For if ye forgive men their trespasses, your heavenly Father will also forgive you,","proofs":["Matthew 6:14"],"refs":[{"printed":"Matthew 6:14","osis":["Matt.6.14"]}],"note":null}],"items":[]},{"question":"And cannot we hope for forgiveness without it?","answer":"No. But if ye forgive not men their trespasses, neither will your Father forgive yours,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"But if ye forgive not men their trespasses, neither will your Father forgive yours,","proofs":["Matthew 6:15"],"refs":[{"printed":"Matthew 6:15","osis":["Matt.6.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":113,"title":null,"part":null,"questions":[113],"paragraphs":[],"clauses":[],"items":[{"question":"May God be said to lead into temptation?","answer":"Yes. It came to pass after these things, that God tempted Abraham,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"It came to pass after these things, that God tempted Abraham,","proofs":["Genesis 22:1"],"refs":[{"printed":"Genesis 22:1","osis":["Gen.22.1"]}],"note":null}],"items":[{"question":"Doth he sometimes do this by withdrawing his assisting grace?","answer":"Yes. God left Hezekiah, to try him,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"God left Hezekiah, to try him,","proofs":["2 Chronicles 32:31"],"refs":[{"printed":"2 Chronicles 32:31","osis":["2Chr.32.31"]}],"note":null}],"items":[]},{"question":"And by letting loose our spiritual enemies?","answer":"Yes. And the Lord said, who shall persuade Ahab, that he may go up and fall at Kamoth-Gilead,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And the Lord said, who shall persuade Ahab, that he may go up and fall at Kamoth-Gilead,","proofs":["1 Kings 22:20"],"refs":[{"printed":"1 Kings 22:20","osis":["1Kgs.22.20"]}],"note":null}],"items":[]},{"question":"And by providentially administering occasions of sin?","answer":"Yes. Thou shalt not harken to the words of that prophet, or that dreamer of dreams, for the Lord your God proveth you,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thou shalt not harken to the words of that prophet, or that dreamer of dreams, for the Lord your God proveth you,","proofs":["Deuteronomy 13:3"],"refs":[{"printed":"Deuteronomy 13:3","osis":["Deut.13.3"]}],"note":null}],"items":[]}]},{"question":"Do many temptations proceed from our own lusts?","answer":"Yes. Every man is tempted, when he is drawn away of his own lust, and enticed,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Every man is tempted, when he is drawn away of his own lust, and enticed,","proofs":["James 1:14"],"refs":[{"printed":"James 1:14","osis":["Jas.1.14"]}],"note":null}],"items":[{"question":"And from the world?","answer":"Yes. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world,","proofs":["1 John 2:16"],"refs":[{"printed":"1 John 2:16","osis":["1John.2.16"]}],"note":null}],"items":[]},{"question":"And from wicked men?","answer":"Yes. They that lead thee cause thee to err,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"They that lead thee cause thee to err,","proofs":["Isaiah 3:12"],"refs":[{"printed":"Isaiah 3:12","osis":["Isa.3.12"]}],"note":null}],"items":[]},{"question":"And from Satan?","answer":"Yes. Then was Jesus led into the wilderness to be tempted of the devil,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Then was Jesus led into the wilderness to be tempted of the devil,","proofs":["Matthew 4:1"],"refs":[{"printed":"Matthew 4:1","osis":["Matt.4.1"]}],"note":null}],"items":[]},{"question":"And have these temptations their particular seasons of strength and prevalency?","answer":"Yes. In time of temptation they fall away,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"In time of temptation they fall away,","proofs":["Luke 8:13"],"refs":[{"printed":"Luke 8:13","osis":["Luke.8.13"]}],"note":null}],"items":[]}]},{"question":"Doth Satan tempt to mental errors?","answer":"Yes. I fear lest, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I fear lest, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ,","proofs":["2 Corinthians 11:3"],"refs":[{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null}],"items":[{"question":"And to criminal practices?","answer":"Yes. Thus the devil put it into the heart of Judas to betray Christ,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thus the devil put it into the heart of Judas to betray Christ,","proofs":["John 13:2"],"refs":[{"printed":"John 13:2","osis":["John.13.2"]}],"note":null}],"items":[]},{"question":"And to presumption?","answer":"Yes. If thou be the Son of God, cast thyself down,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If thou be the Son of God, cast thyself down,","proofs":["Matthew 4:6"],"refs":[{"printed":"Matthew 4:6","osis":["Matt.4.6"]}],"note":null}],"items":[]},{"question":"And to despair?","answer":"Yes. Lest such a one should be swallowed up with overmuch sorrow, and Satan should get an advantage of us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Lest such a one should be swallowed up with overmuch sorrow, and Satan should get an advantage of us,","proofs":["2 Corinthians 2:7, 11"],"refs":[{"printed":"2 Corinthians 2:7, 11","osis":["2Cor.2.7","2Cor.2.11"]}],"note":null}],"items":[]}]},{"question":"Is Satan a powerful enemy?","answer":"Yes. He is a roaring lion,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He is a roaring lion,","proofs":["1 Peter 5:8"],"refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]}],"note":null}],"items":[{"question":"And a crafty enemy?","answer":"Yes. We read of the depths of Satan,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We read of the depths of Satan,","proofs":["Revelation 2:24"],"refs":[{"printed":"Revelation 2:24","osis":["Rev.2.24"]}],"note":null}],"items":[]},{"question":"And an industrious enemy?","answer":"Yes. He goeth to and fro in the earth, and walketh up and down in it,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"He goeth to and fro in the earth, and walketh up and down in it,","proofs":["Job 1:7"],"refs":[{"printed":"Job 1:7","osis":["Job.1.7"]}],"note":null}],"items":[]},{"question":"Should we therefore pray that we might be kept from his temptations?","answer":"Yes. Watch and pray, that ye enter not into temptation,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Watch and pray, that ye enter not into temptation,","proofs":["Matthew 26:41"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]}],"note":null}],"items":[]},{"question":"And supported under them?","answer":"Yes. That we might not be tempted above what we are able to bear,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we might not be tempted above what we are able to bear,","proofs":["1 Corinthians 10:13"],"refs":[{"printed":"1 Corinthians 10:13","osis":["1Cor.10.13"]}],"note":null}],"items":[]},{"question":"And delivered out of them?","answer":"Yes. That the God of all grace, after we have suffered awhile, would make us perfect, stablish, strengthen, settle us,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That the God of all grace, after we have suffered awhile, would make us perfect, stablish, strengthen, settle us,","proofs":["1 Peter 5:10"],"refs":[{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]}],"note":null}],"items":[]},{"question":"Should our prayers for this purpose be fervent?","answer":"Yes. Being in an agony, he prayed more earnestly,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Being in an agony, he prayed more earnestly,","proofs":["Luke 22:44"],"refs":[{"printed":"Luke 22:44","osis":["Luke.22.44"]}],"note":null}],"items":[]},{"question":"And frequent?","answer":"Yes. For this I besought the Lord thrice,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For this I besought the Lord thrice,","proofs":["2 Corinthians 12:8"],"refs":[{"printed":"2 Corinthians 12:8","osis":["2Cor.12.8"]}],"note":null}],"items":[]},{"question":"And sometimes joined with fasting?","answer":"Yes. This kind goeth not out but by prayer and fasting,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"This kind goeth not out but by prayer and fasting,","proofs":["Matthew 17:21"],"refs":[{"printed":"Matthew 17:21","osis":["Matt.17.21"]}],"note":null}],"items":[]}]},{"question":"May we pray to be delivered from afflictions?","answer":"Yes. Remove thy stroke away from me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Remove thy stroke away from me,","proofs":["Psalm 39:10"],"refs":[{"printed":"Psalm 39:10","osis":["Ps.39.10"]}],"note":null}],"items":[{"question":"But are not afflictions sometimes needful?","answer":"Yes. If need be, we are in heaviness through manifold temptations,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If need be, we are in heaviness through manifold temptations,","proofs":["1 Peter 1:6"],"refs":[{"printed":"1 Peter 1:6","osis":["1Pet.1.6"]}],"note":null}],"items":[]},{"question":"And useful?","answer":"Yes. The good figs were sent into the land of Chaldea for their good,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The good figs were sent into the land of Chaldea for their good,","proofs":["Jeremiah 24:5"],"refs":[{"printed":"Jeremiah 24:5","osis":["Jer.24.5"]}],"note":null}],"items":[]},{"question":"Should we therefore absolutely pray against them?","answer":"No. Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing,","proofs":["Jeremiah 10:24"],"refs":[{"printed":"Jeremiah 10:24","osis":["Jer.10.24"]}],"note":null}],"items":[]},{"question":"Should we under afflictions have recourse only to God?","answer":"Yes. We know not what to do, but our eyes are upon thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"We know not what to do, but our eyes are upon thee,","proofs":["2 Chronicles 20:12"],"refs":[{"printed":"2 Chronicles 20:12","osis":["2Chr.20.12"]}],"note":null}],"items":[]},{"question":"And trust in him?","answer":"Yes. At what time I am afraid, I will trust in thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"At what time I am afraid, I will trust in thee,","proofs":["Psalm 56:3"],"refs":[{"printed":"Psalm 56:3","osis":["Ps.56.3"]}],"note":null}],"items":[]},{"question":"And have we reason so to do?","answer":"Yes. For he that hath delivered doth deliver, in whom we trust that he will yet deliver,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"For he that hath delivered doth deliver, in whom we trust that he will yet deliver,","proofs":["2 Corinthians 1:10"],"refs":[{"printed":"2 Corinthians 1:10","osis":["2Cor.1.10"]}],"note":null}],"items":[]}]},{"question":"Should we especially desire to be delivered from the evil of sin?","answer":"Yes. That we might be delivered from every evil work,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we might be delivered from every evil work,","proofs":["2 Timothy 4:16"],"refs":[{"printed":"2 Timothy 4:16","osis":["2Tim.4.16"]}],"note":null}],"items":[{"question":"Should we pray to be kept from the practice of sin?","answer":"Yes. Hold me up, that my footsteps slip not,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Hold me up, that my footsteps slip not,","proofs":["Psalm 17:5"],"refs":[{"printed":"Psalm 17:5","osis":["Ps.17.5"]}],"note":null}],"items":[]},{"question":"And from the dominion of sin?","answer":"Yes. Let no iniquity have dominion over me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Let no iniquity have dominion over me,","proofs":["Psalm 119:133"],"refs":[{"printed":"Psalm 119:133","osis":["Ps.119.133"]}],"note":null}],"items":[]},{"question":"Should we pray to be kept from heart sins?","answer":"Yes. Incline not my heart to any evil thing,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Incline not my heart to any evil thing,","proofs":["Psalm 141:4"],"refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"note":null}],"items":[]},{"question":"And from tongue sins?","answer":"Yes. Keep the door of my lips,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Keep the door of my lips,","proofs":["Psalm 141:3"],"refs":[{"printed":"Psalm 141:3","osis":["Ps.141.3"]}],"note":null}],"items":[]},{"question":"And from sins of life?","answer":"Yes. That we might not practice wicked works with men that work iniquity,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"That we might not practice wicked works with men that work iniquity,","proofs":["Psalm 141:4"],"refs":[{"printed":"Psalm 141:4","osis":["Ps.141.4"]}],"note":null}],"items":[]},{"question":"But are we not sufficient thus to keep ourselves?","answer":"No. For it is not in man that walketh to direct his steps,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"For it is not in man that walketh to direct his steps,","proofs":["Jeremiah 10:23"],"refs":[{"printed":"Jeremiah 10:23","osis":["Jer.10.23"]}],"note":null}],"items":[]}]}],"text":null},{"number":114,"title":null,"part":null,"questions":[114],"paragraphs":[],"clauses":[],"items":[{"question":"Must all our encouragement in prayer be taken from God?","answer":"Yes. Do not abhor us, for thy name’s sake,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Do not abhor us, for thy name’s sake,","proofs":["Jeremiah 14:21"],"refs":[{"printed":"Jeremiah 14:21","osis":["Jer.14.21"]}],"note":null}],"items":[{"question":"And not from ourselves?","answer":"No. We do not present our supplications before thee for our righteousnesses,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"We do not present our supplications before thee for our righteousnesses,","proofs":["Daniel 9:18"],"refs":[{"printed":"Daniel 9:18","osis":["Dan.9.18"]}],"note":null}],"items":[]},{"question":"Must we in prayer bless God?","answer":"Yes. Thy saints shall bless thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy saints shall bless thee,","proofs":["Psalm 145:10"],"refs":[{"printed":"Psalm 145:10","osis":["Ps.145.10"]}],"note":null}],"items":[]},{"question":"And will this be an acceptable service to him?","answer":"Yes. Whoso offereth praise glorifieth me,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Whoso offereth praise glorifieth me,","proofs":["Psalm 50:23"],"refs":[{"printed":"Psalm 50:23","osis":["Ps.50.23"]}],"note":null}],"items":[]}]},{"question":"Is the kingdom the Lord’s?","answer":"Yes. The Lord reigneth, he is clothed with majesty,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord reigneth, he is clothed with majesty,","proofs":["Psalm 93:1"],"refs":[{"printed":"Psalm 93:1","osis":["Ps.93.1"]}],"note":null}],"items":[{"question":"Is His kingdom an ancient one?","answer":"Yes. Thy throne is established of old,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Thy throne is established of old,","proofs":["Psalm 93:2"],"refs":[{"printed":"Psalm 93:2","osis":["Ps.93.2"]}],"note":null}],"items":[]},{"question":"And an enduring one?","answer":"Yes. His kingdom is an everlasting kingdom,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"His kingdom is an everlasting kingdom,","proofs":["Daniel 7:27"],"refs":[{"printed":"Daniel 7:27","osis":["Dan.7.27"]}],"note":null}],"items":[]},{"question":"Does this afford matter for praise?","answer":"Yes. I will extol thee, my God, O King,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"I will extol thee, my God, O King,","proofs":["Psalm 145:1"],"refs":[{"printed":"Psalm 145:1","osis":["Ps.145.1"]}],"note":null}],"items":[]},{"question":"And matter for trust?","answer":"Yes. Say among the heathen, that the Lord reigneth; the world also shall be established, that it shall not be moved,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Say among the heathen, that the Lord reigneth; the world also shall be established, that it shall not be moved,","proofs":["Psalm 96:10"],"refs":[{"printed":"Psalm 96:10","osis":["Ps.96.10"]}],"note":null}],"items":[]},{"question":"And may we make use of it as a plea in prayer?","answer":"Yea. Art not thou God in heaven, and rulest not them over all the kingdoms of the heathen?","segments":[{"text":"Yea.","proofs":[],"refs":[],"note":null},{"text":"Art not thou God in heaven, and rulest not them over all the kingdoms of the heathen?","proofs":["2 Chronicles 20:6"],"refs":[{"printed":"2 Chronicles 20:6","osis":["2Chr.20.6"]}],"note":null}],"items":[]}]},{"question":"Does power belong unto God?","answer":"Yes. If we speak of strength, lo, he is strong,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If we speak of strength, lo, he is strong,","proofs":["Job 9:19"],"refs":[{"printed":"Job 9:19","osis":["Job.9.19"]}],"note":null}],"items":[{"question":"And is all power from him?","answer":"Yes. The God of Israel is he that giveth strength and power unto his people,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The God of Israel is he that giveth strength and power unto his people,","proofs":["Psalm 68:35"],"refs":[{"printed":"Psalm 68:35","osis":["Ps.68.35"]}],"note":null}],"items":[]},{"question":"Should we therefore take to ourselves the comfort of this attribute?","answer":"Yes. If it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"If it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace,","proofs":["Daniel 3:17"],"refs":[{"printed":"Daniel 3:17","osis":["Dan.3.17"]}],"note":null}],"items":[]},{"question":"And give him the glory of it?","answer":"Yes. Give unto the Lord glory and strength, O ye mighty, give unto the Lord glory and strength,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Give unto the Lord glory and strength, O ye mighty, give unto the Lord glory and strength,","proofs":["Psalm 29:1"],"refs":[{"printed":"Psalm 29:1","osis":["Ps.29.1"]}],"note":null}],"items":[]},{"question":"And plead it in prayer?","answer":"Yes. Now let the power of my Lord be great, according as thou hast spoken,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Now let the power of my Lord be great, according as thou hast spoken,","proofs":["Numbers 14:17"],"refs":[{"printed":"Numbers 14:17","osis":["Num.14.17"]}],"note":null}],"items":[]}]},{"question":"Is God’s glory manifested in all his works?","answer":"Yes. The whole earth is full of his glory,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The whole earth is full of his glory,","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null}],"items":[{"question":"Should he then be glorified by all his works?","answer":"Yes. All nations shall glorify thy name,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"All nations shall glorify thy name,","proofs":["Psalm 86:9"],"refs":[{"printed":"Psalm 86:9","osis":["Ps.86.9"]}],"note":null}],"items":[]},{"question":"Is his glory particularly displayed in the church?","answer":"Yes. The Lord shall arise upon thee, and his glory shall be seen upon thee,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"The Lord shall arise upon thee, and his glory shall be seen upon thee,","proofs":["Isaiah 60:2"],"refs":[{"printed":"Isaiah 60:2","osis":["Isa.60.2"]}],"note":null}],"items":[]},{"question":"Should it therefore be particularly displayed by the church?","answer":"Yes. To him be glory in the church throughout all ages,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"To him be glory in the church throughout all ages,","proofs":["Ephesians 3:21"],"refs":[{"printed":"Ephesians 3:21","osis":["Eph.3.21"]}],"note":null}],"items":[]},{"question":"May we not then glory in ourselves?","answer":"No. He that glorieth, let him glory in the Lord,","segments":[{"text":"No.","proofs":[],"refs":[],"note":null},{"text":"He that glorieth, let him glory in the Lord,","proofs":["2 Corinthians 10:17"],"refs":[{"printed":"2 Corinthians 10:17","osis":["2Cor.10.17"]}],"note":null}],"items":[]}]},{"question":"Doth Amen signify our desire to be heard?","answer":"Yes. So be it, O Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"So be it, O Lord,","proofs":["Jeremiah 11:5"],"refs":[{"printed":"Jeremiah 11:5","osis":["Jer.11.5"]}],"note":null}],"items":[{"question":"And our assurance that we shall be heard?","answer":"Yes. And the four beasts said, Amen: and the four and twenty elders fell down and worshipped him that liveth for ever and ever,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And the four beasts said, Amen: and the four and twenty elders fell down and worshipped him that liveth for ever and ever,","proofs":["Revelation 5:14"],"refs":[{"printed":"Revelation 5:14","osis":["Rev.5.14"]}],"note":null}],"items":[]},{"question":"When used in public prayer by the people, does it express their approbation?","answer":"Yes. And all the people said, Amen, and praised the Lord,","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"And all the people said, Amen, and praised the Lord,","proofs":["1 Chronicles 16:36"],"refs":[{"printed":"1 Chronicles 16:36","osis":["1Chr.16.36"]}],"note":null}],"items":[]},{"question":"Should such prayers then be made in a known tongue?","answer":"Yes. Else how shall he who occupieth the place of the unlearned, say Amen?","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null},{"text":"Else how shall he who occupieth the place of the unlearned, say Amen?","proofs":["1 Corinthians 14:16"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]}],"note":null}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"dickson1684","kind":"commentary","title":"Truths Victory over Error","short":null,"aliases":["Truth’s Victory over Error"],"authors":["David Dickson"],"tradition":["reformed","presbyterian"],"language":"en","translation":{"from":"la","of":null,"by":"George Sinclair","year":1684},"dates":{"written":null,"first_published":1684,"adopted":[]},"year":1684,"edition":"John Reid’s printing, Edinburgh, 1684","source":"https://archive.org/details/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684","image":{"url":"/downloads/v1/images/dickson1684.jpg","width":200,"height":250,"alt":"Title page of Dickson’s Truths Victory over Error (Edinburgh, 1684), the printing this text follows; no portrait of David Dickson is known","credit":"Title page, printed by John Reid, Edinburgh, 1684 (EEBO’s film)","source":"https://archive.org/details/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684","license":"public-domain"},"modernized":null,"exposition":null,"on":"wcf1646","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"Truths Victory over Error. Or, An Abridgement of the Chief Controversies in Religion, which since the Apostles days to this time, have been, and are in agitation, between those of the Orthodox Faith, and all Adversaries whatsoever","edition":"John Reid’s printing, Edinburgh, 1684","published":1684,"place":"Edinburgh","catalog":["Wing D1412","ESTC R3405"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684","pdf":"https://assets.symbolics.dev/fefd514651be018f7fc127eaef9cea016b6edd0c7360186b17aca18e83de1536/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684.pdf","sha256":"fefd514651be018f7fc127eaef9cea016b6edd0c7360186b17aca18e83de1536","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684.pdf"},"transcription":{"from":"eebo-tcp:A35959","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_truths-victory-over-erro_dickson-david_1684","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading, the questions and the chapters they are on, every chapter’s first and last page, fifteen pages drawn at random, and the front matter’s first and last pages, word by word; every reference the reader couldn’t read, or read out of the Bible or out of order"}]},"license":"public-domain","notes":"David Dickson (c. 1583–1663), professor of divinity at Glasgow and Edinburgh, lectured in Latin on the Westminster Confession (*Praelectiones in Confessionem Fidei*); George Sinclair (d. 1696), who signs its dedication to the Lord Provost of Edinburgh, published them in English in 1684, after his death: the earliest commentary on the Confession. It goes through the Confession’s thirty-three chapters, asks of each its truths (“Is…? Yes”), then the errors they refute (“Well then, do not the Socinians err…? Yes”), and confutes them with numbered reasons. Each entry is a chapter, on all of `wcf1646`’s paragraphs in it, titled by its heading as printed; each of Dickson’s questions is an item, its answer and references the segments, and the questions after it in turn (the errors, “By what reasons are they confuted?” and the reasons) items under it. The labels “Question I.”, “Quest. II.” are left out (the printing numbers two questions of chapter 23 “VI.”). A reference is a segment’s `proofs`; one given only as a chapter, its book named in the sentence (“as the Prophet Daniel hath foretold; chap. 9. 24, 26.”), and the Apocrypha’s, stay in the text. The epistles, the commendatory verses and the list of heretics are `prose/`; the title page is left out. Imported from EEBO-TCP A35959 by `scripts/import-tcp.mjs` (`--kind commentary --on wcf1646 --italic-j`), keeping its spelling and its marks for what it couldn’t read (•, 〈◊〉, ▪, and 〈 in non-Latin alphabet 〉 for Greek), but where the scan was read. `EMENDATIONS.md` gives the conventions (the TCP sets I for the printing’s italic J, here J) and every correction. The scan is EEBO’s film of the copy the TCP transcribed, page for page (with pp. 2–3 and 290–291 filmed twice)."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":33,"url":"/api/v1/documents/dickson1684","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"an-alphabetical-list-of","title":"An Alphabetical List of the Proper and Patronymick names of the Authors, of the old and late Heresies, confuted in the following Treatise","text":"# A\n\n- *ADamites,* so called from one *Adam* the Author of their Sect, or from the first man *Adam,* whose nakedness they imitate in their Stoves and Conventicles, after the example of *Adam* and *Eve* in Paradise. *Page. 172.*\n\n- *Anthropomorphitans,* so called from two *Greek* words *Anthropos* a Man, and *Morphe,* a Form, Figure, or Shape, because they maintain’d, that GOD had a Body, and was endued with Humane shape. *Page 21, 22.*\n\n- *Arians,* from *Arius* a *Lybian* by Birth, and a Presbyter of *Alexandria* by profession. This Heresie brake out under *Constantine* 290. years after Christ, and overran a great part of the World. It was condemned in the first famous Council of *Nice,* gathered by *Constantines* appointment; anno *325. page 23, 28.*\n\n- *Arminians,* so called from *James Arminius,* Divinity Reader in *Leyden,* who 1605. published and maintained five Articles, which have occasioned great troubles to the Church of GOD, being eagerly maintain’d by his followers, called *Remonstrantes.* The five Articles are concerning *Predestination, Redemption, GODS Grace, Free-will,* and *Perseverance. Page 12, 13, 31, 36, 40, 41, 42, 43, 47, 65, 69, 70, 72, 74, 76, 79, 81, 86, 93, 115, 125, 130, 157, 228, 334.*\n\n- *Anabaptists,* so called from Re-baptising, had for their Author one *Nicholas Storck,* who pretended familiarity with GOD by an Angel, promising him a kingdom, if he would reform the Church, and destroy the Princes that would hinder him. *Page 12, 40, 45, 55, 66, 75, 89, 90, 104, 106, 110, 157, 175, 189, 198, 202, 212, 216, 226,▪ 239, 244, 246, 262, 276, 277, 283, 309, 314, 228, 334.*\n\n- *Antinomians,* so called from two *Greek* words, *Anti,* against, and *Nomos,* the Law. They sprung up from one *John Agricola,* who affirmed, that the *Moral Law* was altogether needless, and that Christians were not tyed to the observation thereof. This Sect sprung up about the year *1535. Page 66, 82, 83,, 88, 89, 98, 99, 106, 114, 127, 132, 133, 145. 155.*\n\n- *Arabians,* so named from *Arabia,* the Country where their Heresie was broached, and maintained under *Philip* the Emperor; 217. years after Christ. *Page 40.*\n\n# B\n\n- *Brounists,* so called from their Author Mr. *Robert Broun* of *North-hampton-shire* in *England,* sometimes a School-master in *Southwork,* hold there is no other pure Church in the World, but among themselves; as did the *Donatists* of old. *Page 317.*\n\n# D\n\n- *Dominicans,* one of the Popish Orders, so called from *Dominicus* a *Spainard.* They were institute by Pope *Innocent* the third, Anno *1205.* This man, with twelve *Abbots,* were appointed to preach down the Doctrine of the *Albigenses,* who by their preaching did so incense the Princes, that they took Arms, and killed *100000.* of them. They were of the same Religion with the old *Non-conformists* in *England,* who were called *Puritans. Page 46. 257.*\n\n- *Donatists,* from *Donatus* born in *Numidia* in *Africk,* who because *Cecilian* was preferred Bishop before him, to the Bishoprick of *Carthage,* accused him, and all the Bishops, which had ordained him, to be *Traditores;* that is, such as had delivered up their Bibles to be burned by Idolaters, under the persecution of *Maximius. Page 239.*\n\n# E\n\n- *Epicureans,* from one *Epicurus,* an old Heathen Philosopher, who placed mens chief happiness in the pleasure of the mind. He denyed Providence, and taught that the World was made by the concurse of *Atoms. Page 40, 42.*\n\n- *Eutychians,* so named from *Eutyches* an Abbot of *Constantinople.* This mans Heresies were condemned by the fourth general Council held at *Chalcedon,* under the Emperour *Martianus;* anno *451. page 58.*\n\n- *Erastians,* so called from *Thomas Erastus,* a Physician in *Heidelberg* in *Germany,* who following this mans footsteps, have taken away from the Church all Discipline and Government, and put it into the hands of the Civil Magistrate. *Page 214, 254, 315, 324.*\n\n- *Enthusiasts,* so called from the *Greek* word *Enthusiadso,* or *Enthusiao,* in *Latine, Fanatico,* I am inspired, or acted, with a Prophetical, or Divine fury. *Page 4, 175, 232, 245, 305.*\n\n# F\n\n- *Franciscans,* another Popish order, so called from one *Francis,* an *Italian* Merchant, who before his Conversion (as the *Papists* say) lived a wicked and debauched life. He gathered many disciples, anno 1198. and appointed them to be obedient to Christ and the Pope. *Page 46.*\n\n- *Familists,* or of the Family of Love, whose Authour was one *Henry Nicholas,* a *Hollander.* Their first Founder was one *David George* of *Delph;* who called himself the true *David,* that would restore the kingdom to *Israel.* They maintained many dangerous opinions. *Page 116, 226, 260.*\n\n# G\n\n- *Greeks,* are these who inhabit *Greece,* viz. *Macedon, Epirus, Bulgaria, Moldavia, &c.* They place much of their Religion in the worship of the Virgin *Mary;* and of painted, but not of carved Images. *Pages 167, 228, 330.*\n\n# H\n\n- *Hemerobaptists,* so called from two *Greek* words, *Hemera,* a day, and *Baptisdo,* to Baptise; because they maintained, that men and women according to their faults committed every day, ought every day to be Baptised. *Page 283.*\n\n# I\n\n- *Jesuites,* so called from our blessed Saviours name *JESUS,* which they falsely assume to themselves. They were instituted anno *1540.* by *Ignatius Loyala,* first a Souldier; they are all well bred in Philosophy, and School Divinity, and in many other Arts and Sciences; and therefore they are employed as Emissaries from the Pope, and his Conclave, to advance the Popish Religion. *Page 31, 46.*\n\n- *Judaisers* so called, because they think that all the *Jewish* ceremonies are still in force, and binding us who live under the Gospel. *Page 141.*\n\n- *Independents,* so called, because, they will have every particular Congregation to be ruled by their own laws, without dependency upon any other Church. *Page 236, 309, 317.*\n\n# L\n\n- *Libertines,* from the liberty and freedom they take and give to others to commit sin. Their first Author was one *Quintinus* a Taylor in *Picardy,* who taught, that whatsoever good or evil we did, was not done by us, but by GODS Spirit in us; and many other blasphemous opinions. *Page 44, 106, 114, 155, 175, 189, 245, 246.*\n\n- *Lutherians,* who so call themselves, lyingly and falsely from *Martin Luther,* that eminent Man of GOD. *Page 43, 65, 69, 86, 112, 139, 157, 244▪ 265, 269, 271, 280, 298.*\n\n# M\n\n- *Manicheans,* from one *Manes* a *Persian* by birth, and a servant by condition. The *Manichean* sect was the sink of all former Heresies. *p. 19, 55, 261*\n\n- *Macedonians,* so called from *Macedonus* Bishop of *Constantinople 312.* years after Christ. Their Heresie was condemned in the second general Council held at *Constantinople* by *Gratian* and *Theodosius,* anno *380.* His followers were called *Pneumatomachians,* fighters against the holy Spirit, from *Pneuma,* a Spirit; and *Machesthai,* to fight. *Page 28.*\n\n- *Marcionites,* from one *Marcion* a *Paphlagonian,* near the *Euxine* Sea, who was *Cerdons* scholar, a grand Heretick. He maintained *Cerdons* Heresies at *Rome,* about *133.* years after Christ. *Page 55, 283, 334.*\n\n# N\n\n- *Nestorians,* so called from *Nestorius* Patriarch of *Constantinople,* who broached his errours under *Theodosius* the younger, *400.* years after Christ. They made Christ to have two Persons, as he had two Natures. This Heresie was condemned by the third general Council held at *Ephesus,* under *Theodosius* the younger, anno *431. Page 57.*\n\n- *Novatians,* so called from *Novatus,* who lived under *Decius* the Emperor, *220.* years after Christ. He was an *African* by birth. *P. 104, 108, 110, 230.*\n\n# O\n\n- *Origenists,* so called from famous *Origen.* His errors began to spread about the year of Christ, *247.* under *Aurelian* the Emperour, and continued above *334.* years. *p. 332.*\n\n# P\n\n- *Pneumatomachians.* See the letter *P.*\n\n- *Pelagians,* from *Pelagius* a *Britain* (as they say) by birth. A Monk at *Rome,* afterward a Presbyter, under *Theodosius* the younger. *p. 45, 64, 91, 115.*\n\n- *Puritans,* otherwise called *Kathari,* because they esteemed themselves purer, and holier than others. *p. 66, 104, 230, 239.*\n\n- *Photinians,* from *Photinus,* born in the lesser *Galatia.* He began to spread his Heresies about the year *323.* at *Syrmium,* where he was Bishop under *Constantius* the Emperour. *p. 334.*\n\n- *Papists* are too well known: They are to be found in every other page almost of the book.\n\n# Q\n\n- *Quakers,* so called, because sometimes they use to Quake and Tremble, when they prophesy, or when they are in a rapture. *p. 4, 5, 12, 18, 23,* &c.\n\n# S\n\n- *Socinians,* so called from one *Faustus Socinus,* an *Italian* of *Siena,* place all Religion in the old condemned Heresies, following their Master a most vile Heretick. *p. 1, 12, 13, 21, 23, 28, 31,* &c.\n\n- *Sabellians,* so called from *Sabellus,* an *African* by birth. His Heresies began anno Christi, *224. Page 23.*\n\n- *Separatists,* so called, because they withdrew themselves from the Christian Communion, and fellowship of others in the Worship of GOD. *p. 257.*\n\n- *Scepticks,* commonly called *Seekers,* maintain, that the whole universal Church, hath perished a little after the Apostles times, and are not to this day restored, until Christ from Heaven shall send new Apostles, for raising up again the Church Visible. *p. 247.*\n\n- *Sabbatarians,* so called, because they observe the *Jewish* Sabbath, imagining there is no precept or example in the New Testament, for observing the first day of the week. *p. 192.*\n\n# T\n\n- *Tritheits,* or *Tritheitae,* so called, because they divided the indivisible Essence of the Godhead into three parts; the one they called the Father, the other the Son, the third the Holy Ghost. *p. 19, 23.*\n\n- *Tertullianists,* were so called from that famous Lawyer, and Divine, *Tertullian,* who lived under *Severus* the Emperour, about *170.* years after Christ. *p. 230.*\n\n# V\n\n- *Vorstians,* from one *Vorstus* an old Heretick, who taught, that GOD had a Body, and was endued with parts, as the *Anthropomorphitans* affirmed. *p. 21, 22.*\n\n- *Vaninians,* from one *Vaninus,* a great promotter of Atheism. He was publickly burned at *Tholouse. p. 163.*"},{"name":"poems","title":"Commendatory Verses","text":"## In Summarium hoc Theologieum, Tetrastichon\n\nQuisquis aves Sophiam Coelestem noscere paucis,\\\nHuc ades, hic breviter namque Libellus habet.\\\nAureus est certè firmat quia Dogmata sana\\\nCodice Divino, falsa refellit item,\n\n## Upon Truths victory over Error\n\nDoth thou desire this Treasure to be thine,\\\nOf sacred Truths, and Oracles Divine.\\\nA fiery Pillar radiantly bright:\\\nCome: it will guide thee in the darkest night.\\\nThrough Seas, and Rocks, and Mountains, on each hand,\\\nThrough Wildernesses to *Canaan*’s land.\\\nBy Holy Writ the Truth it verifies,\\\nBy Holy Writ confutes all Heresies.\\\nThough short, yet clear, for both do well agree\\\nTo make thy path unerring unto thee.\\\nAs *Ophirs* Gold, which from *Malacca* came,\\\nMade *Solomon* on Earth the richest Man.\\\nSo will this Book make rich thy heart and mind,\\\nWith Divine Wisdom, Knowledge of all kind.\\\nThee richer make than *Croesus* of great name,\\\nThee wiser make than *Solon* of great▪ fame.\\\nThan all the seven wise *Sages, Greeces* Glory,\\\nI do protest it’s true, and is no Story."},{"name":"to-the-honest-hearted","title":"TO THE HONEST HEARTED READER","text":"The two great Pillars upon which the kingdom of Satan is erected, and by which it is upheld, are Ignorance and Errour. And the two great Pillars which support the Kingdom of Christ, are Knowledge and Truth. Therefore our blessed Saviour resolving to subvert the kingdom of Satan among the *Gentiles,* tells the Apostle in his first Commission, that he was about to send him *to open their eyes* (namely their understanding) *by the Preaching and Knowledge of the Gospel, and to turn them from darkness to light, from natural blindness and worldly ignorance, unto the right and true knowledge of GOD.* This is the first step of our *Manumission* from that spiritual thraldom. The Understanding is the Guide, and Pilot of the whole man. It is that faculty which sits at the helme of the Soul. But as the most skilful Pilot may mistake his course in the dark, so may the Understanding when it wants the light of Knowledge. This is an accomplishment so desirable, that the Devil knew not a more alluring bate to tempt our first Parents in Paradise, *Ye shall be as Gods* (sayes he) *knowing good and evil.* When the Lord had refer’d it to *Solomons* option, what to choose, he choose Wisdom and Knowledge. When once the Devil understood, that by the Preaching of the Gospel, his kingdom was ruined, he invents two new stratagems to overthrow Religion, even in the infancy and beginning of it, to wit Persecution and Heresie. Open persecution began in *Nero,* a very imp and graff of the Devil. When this *Hirricano,* and many others of that kind were past, and when the Churches of Christ were once at rest, he sends in a Deluge of *Arianism,* which in a short time so prodigiously spread, and over-ran the Christian World, that it seemed to carry all before it, an assault, that did not strike at the uppermost boughs of Religion, but at the Root and Beeing of Christianity. But this second proved more sad than the first; for, where Persecution kills one thousand, Heresie kills ten thousand. The one is the *Wild-Boar* of the Forrest, the other is the little *Fox,* that eateth up the Grapes of the Lords Vineyard. The one kills the bodies of Men and Women, the other poisoneth the Souls of Christians.\n\nIn times of greater Light, as these and former times have been reputed to be, *Satan* comes not abroad usually to deceive with his gross forgeries, and cloven foot: for every one almost would discern his haltings, but with more mystical, yet strongdelusions, and invincible chains of darkness, wherewith he binds his captives the faster to the judgement of the great day. And therefore the *Watch word* given in the bright and shining times of the *Apostles was* to try the *Spirits, and believe not every Spirit, and take heed of Spirits,* who indeed were only fleshly and corrupt men yet called Spirits, because they pretended to have much of the Spirit, and their doctrine seemed only to advance the Spirit, the fitest and fairest *cobwebs* to deceive and inveigle the world in these discerning times, that possibly could be spun▪ out of the poysonful bowels of corrupt and fleshly men: for *Heresie* is a work of the flesh.\n\nThe times are now come, wherein by the refined mystical divinity of the old *Moncks,* all the ordinances of Christ in the *New Testament* are *allegorized and spiritualized* out of the world. They reject the outward word, because of an inward teaching. They reject the outward *Baptism,* because of the inward *Baptism.* They reject the *Lords Supper,* because of the spiritual bread from heaven the *Lord Jesus.* They abolish the outward Sabbath, because of a spiritual and inward Sabbath of rest in the bosome of Christ. This is very consistent with the observing the outward Sabbath. But they wickedly sever, and separat what GOD hath joyned together.\n\nBut as to what relates to the present *Treatise,* I am not ignorant, that many eminent and learned *Divines,* far beyond whatever I could profess, have beatten this path, and travelled round the world of *Polemick Divinity.* But their writings being so Voluminous and large, that he who desires to have a full sight at one look of the chief controversies, can no more have it, than a man from the Peak of *Teneriff,* can get a clear sight of the whole Globe of the Earth. Which things, though they be principally worth the knowing, nevertheless, for so much as their number, and variety are an impediment to themselves, and the multiplicity of matter, makes the mind abruptly flit from one thing to another. Therefore I have imitated *Geographers,* who after they have surveyed the whole Globe of the Earth, draw Universal descriptions thereof, and comprehend the the whole image of that great *Terra-queous* Body within a narrow circumference of a *Card* or *Mapp.* In so doing, I may perhaps contribute some what towards the satisfaction of some, who neither can nor are able, to trace the wearisome foot steps, of those eminent Divines, who have written fully.\n\nThis *Treatise* being *Historical,* none can expect, but I must have consulted others, and gleaned off their writtings what things were needful. I cannot here, as in writing *Philosophy,* or any such like *Science,* set up new *Theorems,* or *Axioms,* which have not been heard of before. This were to make a new Religion, a new System, and Body of Divinity, such as some *giddy-headed Hereticks* are thinking upon. I must confine my self to the good old way, and follow the heatten path-road, wherein men of sound principles have walked before me.\n\nThis Book is not designed for men of knowledge and learning, who are more conversant in such matters than I am, but for the unlearned and newbeginners, who need to be instructed with the sound principles of the true *Protestant Religion.*\n\nI hope none will think I have done amiss in mentioning so many Religions, which had been better unnamed (some may think) than named. This might have some weight, if there were no more Religions in the world at this time, but one only, *to wit,* the true *Protestant Religion.* But seeing I cannot name so many here, as there are this day owned and professed in the *Christian Church,* I cannot be to blame.\n\nThis Book will be useful for understanding the *Confession,* and knowing the design of it. For how many read it, and commend it, that never knew the nature of it. Though there be a multiplicity of questions, and many in number, yet all of them to my best remembrance, are taken word by word out of the *Confession.* The answers are by *Yes,* or *No.* To which are subjoyned immediately the proofs of the *Confession.* These words which are often repeated, *Well then, do not the* Papists *err,* are nothing els but sure Conclusions drawn from two manifest propositions.\n\nThe design of this *Treatise* is good. The method is plain and easy. The order of the Questions, follow the order of the purposes in the *Confession.* The probations are such, as are made use of in the *Confession,* and by the *Orthodox Divines,* against the Adversaries. They are either the very words of the *Scripture* in *Terminis,* or such as by good and necessary consequence, are drawn from the Scripture. They pass reckoning for number. Let no man blame me for speaking somewhat for the Truth, because another man hath spoken better. If I have said little in defence if it, I am sure I have said nothing against it; as the *Apostle* says, *We can do nothing against the truth, but for it.* If I cannot please all men, I shall endeavour at least to please some. And if I can please none, I shall not displease my self. I hope my friends will censure favourably, if my enemies censure maliciously. I expect as many Adversaries of one sort, and of another upon my top, as a travelling man hath midges and wasps about his head in a warm summer evening. There are escapes in Authors, whose knowledge is far beyond any thing I can profess. No marvel then, if a malicious *Critick,* like a viper from the fire of contention fasten upon a mans hand. For the Author being intent upon all, cannot lay out his whole industry upon every line, which a snarling Cur will bark at. I shal take it as a favour to have Learned and Judicious men to censure me. *Reprove one* (says *Solomon) that hath understanding, and he will understand knowledge.* Some perhaps may look awry upon me, because I have medled with some ticklish Questions, and been too positive in my Judgement. If any such Questions are, they have occur’d to me in the Road, which I could not pass by, without a Salutation. But as all of them have been weighed in the *Ballance of the Sanctuary,* so these likewise, which some may call ticklish. I durst not for a world have been positive, if I had not judged them consonant to Truth, Therefore let all men, whatever perswasions they be of, judge charitably: for I have said nothing upon the account of fead or favour, *nor any thing which may cause division or offence. For they that are such serve not our* Lord Jesus Christ, *but their own belly; and by good words, and fair speeches deceive the hearts of the simple. Rom. 16. 18.* But I wish all who profess themselves to own the true *Protestant Religion,* were owning the sound principles of the *Confession,* and were sutable and consequential to them in their opinions and practises, and had not given too just cause and occasion to others to reproach all honest hearted men, as being of seditions and disloyal principles.\n\nIt is probable, I may be less noticed by the common Adversaries, than by some who are so vain that they glory in injuring the Merit of a Book. For as a Gentleman of great Parts and Learning says well in his reflections upon one of his late pieces, *the meanest Rogue may burn a City, or kill an Hero, whereas he could never have built the one, or equaled the other.*\n\nAs the method is plain and easy, so is the stile. I use only the common and plain Arguments. Some perhaps might have expected a dilution, or answering of the Adversaries Reasons. It is hard to propose them to their Palate. They complain their arguments are enervate and clipped. Neither is it expedient to bring forth from the Devils Armory and Magazin his fiery darts. In confuting the Adversaries, I use no worse language than *Do not they err.* Sometimes I treat the *Quakers* with such language, as they use against others. Though they look like Lambs, yet gall them but a little, and you will find them express the Matulent and Teen of their heart. And as *Cacus* spouted fire against *Hercules,* who persued him as a Theif, so will they against all who persue them as Hereticks.\n\n*Anno* 1662. I published a little Book intituled *Tyrocinia Mathematica,* for the use of my *Schollars,* and young *Students,* which was dedicated to that great *Hero, John Duke of Lauderdail. Anno* 1669, I had a large Book printed in *Holland* dedicated to the *Earle of Winton.* In the year 1672, a third was published, intituled the *Hydrostaticks.* Though some endeavoured to ruin the reputation of my Writings at home, yet they were not able to do it abroad. But least this peece may meet with the like welcome into the world, I shall beg liberty to cite one passage of a letter from a most intelligent Gentleman, in vindication of that Book intituled *Ars Nova & Magna,* against which so many flate contradictions were uttered, which the other two likewise met with.\n\n*Ostend,* October 10. 1670. *I must not forget to tell you a passage anent your late peece. When we were at* Breda, *we had occasion to see* Collonel Lauther, *who fell in regrating that* Scots Spirits *were not encouraged. And told he had seen a Book lately published by one* Sinclar, *whereof he had a great esteem, and that many others as well as he esteemed it highly. For example, he told of a* Dutchman▪ *who is one of the* French Virtuosi, *that said he had seen nothing on that subject comparable to it; and it was esteemed so in* France. *If you have any other thing to publish, I pray you hasten it, for it will not want acceptance.* This testimony was homologate afterwards by that famous *Virtuoso,* and *Mathematician, Christopher Sturmius,* a *German,* in his Book intituled *Collegium Curiosum▪* which some here have seen. He hath gone thorow the Book diligently, and gleaned the finest purposes in it, and sent them abroad, not as his own Inventions, but as mine, which he would never have done, if the Experiments had been all of them either *Untruths* and *Lies,* or not *New,* and *unheard* off. This testimony from a Stranger, vindicates sufficiently. The rest of my writings are likewise commended by *Mr. Boile, Sir Frances Hales, Doct. Glanvil,* and others, men of eminent skill and knowledge in such matters, as I treat of.\n\nIn going thorow this Book, you will find the *Papists* confuted upon threescore and fourteen several heads. The *Quakers* upon thirty and two. The *Socinians* upon fourty and seven. The *Lutherians* upon thirteen. The *Antinomians* upon as many. The *Anabaptists* upon thirty and two. The *Arminians* upon twenty and seven. The rest are confuted, some upon fewer; some upon more heads; and that only according to their chief and grand Errors. For a man to confute all and every one of their false and absurd Tenets, would be a task, like the cleanseing of *Augeas* King of *Elis* his *Oxstall,* which none but *Hercules* was able to do. Neither would it be worth the while, seeing by the confutation of those mentioned, you may the more easily confute the rest. If any be too curious to inquire, why the Author hath touched so many controversies in Religion, and yet hath medled nothing with the great controversie of the time. I answer, I had been both officious and impertinent to have touched matters, which lay not in my way. For in all the *Confession,* which is the onlie Road I walk in, there is not one Mum or Syllable of the one Government, or of the other.\n\nThe Book for *Paper* and *Character* may compare with many from abroad. The *Printer* a Person of special skill, hath done his dutie sufficientlie in correcting; so that I find it needless to prefix or subjoyn *Errata Corrigenda.* If there be any *Literal faults,* which the most skilful *Author,* and best of *Printers* cannot prevent, let the *Reader* impute them only to invincible necessity.\n\n*Our good Lord, whose Prerogative it is to teach, to profit, bless this little Book, that it may be to thee as a light shining in a dark place, untill the day dawn and the day star arise in thy heart, that thereby thou mayest grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.*"},{"name":"to-the-right-honourable","title":"To the Right Honourable GEORGE DRUMMOND Of Milnenab, Lord Provost,","text":"# John Johnston, Thomas Douglas, Thomas Fairholm, and John Chanceler Bailiffs; Charles Murray Dean of Gild, Thomas Young Thesaurer, and remanent Members of the Honourable Council of the Ancient City of Edinburgh\n\nMay it please your Lordship, And the Honourable Senate;\n\nMY first Application is for Pardon, that I should adventure to prefix your names to the Frontispice of this small *Fabrick,* between which and your singular *Merits,* there is no Proportion, save what flows from the Uniformity and Delicacy of the Contrivance, and sincerity of his Respects who presents it. I have sometimes appeared in publick, though not with the *Gold of Ophir,* and *Tyrian Purpure,* wherewith the *Persians* were accustomed to present their Princes, and Benefactors, in testimony of their Obeysance and Gratitude; yet with Oblations sutable to my Ability as now, though unsutable to your Honour and Dignity.\n\nYour unstained Reputation, Candour, and Ingenuity, by which you are guided in the Management of the weighty Affairs of the City. Your encouraging by your Authority and good example the holy Ministry, Vertue and Learning in Schooles and Universities, within the *Verge* of your *Jurisdiction.* The commemoration of Favours, which I have received from the *Council,* these many years bygone, have had no small Influence upon me, to make this publick, yet humble Address. And though I have done but little by way of Remuneration, yet *Somewhat,* to be a Remembrance of my hearty affection to the *Good Town.*\n\nI have made some small attempts, during the twelve years I taught *Peripatetick,* and *Experimental Philosophy,* and since, for the Advancement of Learning among others, which have not wanted success, whereby the Author hath been encouraged; especially by the kind acceptance, his *Writings* have met with from the greatest *Philosophers* and *Mathematicians* in this Age, in *England, Holland, Germany* and *France.* It is yet recent in the minds of many Noble and worthy Persons, what esteem His *Royal Highness* had of my Observations, of the great *Blazing Star,* which appeared in *December* 1680, which since have been published. I do not mention this for applause, or out of vanity, but for some peculiar reasons hinted at below. But these studies being only *Hand-maids,* and *Subservient* to *Divine Knowledge,* and not so generally useful, I have now given them a Manumission, unless I be animated by the benign, and favourable aspect of those, who may and can. I move in a distinct Sphere from Masters of Universities. They teach in *Philosophy, the Causes and Reasons of Things.* What I write is but *Practical* and *Mechanical,* for the promoting of natural Knowledge and Learning, as do the *Virtuosi.* But in stead of such I present your *Honours* with a small bundle of *Orthodox Truths* confirmed by plain Scripture Testimonies, wherewith the true Christian Church hath in all Ages scattered the swarms of dark Errors, and damnable Heresies, Locusts from the bottomless pit.\n\nBut least I seem too tedious upon one Subject, I shall beg your *Lordships* liberty, to interpose for your Divertisement, this pleasant *Interlude,* the contemplation whereof may recreate the mind, and have its own usefulness. That brave *Athenian Orator Demosthenes* writes, that there was a standing Ordinance among the *Locrians* a people in *Greece,* that whosoever desired a new Law to be made he should make an overture thereof to the whole Assembly with a rope about his neck. If it was Judged profitable for the Publick-Good, the Author was assoild, and got the thanks of the house. If not, he was instantly strangled. By this means for the space of 200 years and more, no new Law was made, save this only that follows. It was a received custome there, that if any man should strick out his neighbours eye; his on the other part was to be stricken out likewise, in imitation of *Lex Talionis.* Neither was this crime to be expiated by any sacrifice, nor redeemed by any summ of Money or Gold, how great soever. A certain man who had but one eye, was threatned by his Adversary with the loss of it. This man taking it grievously, and judging the want of his sight more bitter than death, adventur’d with a halter about his neck to offer this new Law to the Senate, *viz.* that whosoever should strick out his neighbours eye, who had but one, he should be requited with the lose of both his, as a just recompence; that the one might share equally with the other in the same calamity. The Law was approven and Ratified by the whole meeting. *Demosthenes* relates this, teaching that in a well ordered City; Magistrates should take special care that new Laws be not rashly made or changed. But I return thither whence the famous *Orator* hath led me aside by this digression.\n\nI cannot but now after these wieghty perswasives, make my next application for Acceptance, and seriously entreat, that this little Book, if not for the value of the thing offered, yet for its design, which is that *Truth may have victory over Error,* and for the ingenuity and affection it flows from[^1], may be received into the tuition of your favour, and get a full protection against the *Champions* of the *uncircumcised Philistimes,* and being enlightned with the splendor of your *Lordships* name, and receiving the impression of the *Councils* Authority upon it, may by the Lords blessing, be useful to young Students in Religion, and others too. For which singular Favour, I shall fervently pray the *Almighty God* to bless you in your Persons, and Government, *sub auspiciis Augustissimi regis Caroli a Carolo,* the Ancient City may flourish with Religion and Righteousness, Peace and Truth, that the Lord may be in it, in the darkest night, a pillar of fire to enlighten and direct, in the hotest affliction a pillar of cloud to overshadow and protect, and to us all both a Sun and a Shield. And shall think my self very happy, while I live to be under the *Character* of\n\nYour Lordships and the Councils much Obliged Servant Geo. Sinclar.\n\n*Edin.* January 2. 1684.\n\n[^1]: In magnis voluisse satest."}],"clauses":[],"entries":[{"number":1,"title":"Of the Holy SCRIPTURE","part":null,"questions":[],"paragraphs":["1.1","1.2","1.3","1.4","1.5","1.6","1.7","1.8","1.9","1.10"],"clauses":[],"items":[{"question":"Is the Light of Nature, and the works of Creation and Providence, sufficient to give that knowledge of GOD, and of his Will, which is necessary to Salvation?","answer":"No.","segments":[{"text":"No.","proofs":["1 Corinthians 1:21","2:13–14"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"2:13–14","osis":["1Cor.2.13-1Cor.2.14"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who mantain, That Men living according to the Law, and Light of Nature, may be saved?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, none can be saved, unless they be born again, by the incorruptible seed of the Word. (2) Because, Christ is the Way, the Truth, and the Life, and no man cometh to the Father, but by the Son, (3) Because, there is none other Name under Heaven, given among men whereby we must be saved, but by the Name of Jesus, (4) Because, men cannot believe in Christ without supernatural revelation: and therefore cannot be sanctified or justified; because all Justification, Sanctification, and Remission of sins, are by GODS Grace, and Faith in Jesus Christ, Neither can men be so saved, viz. by living according to the light of Nature, because Salvation is promised onely to Believers in Christ, (5.) Because, all that know not GOD, will be punished eternally, But men without supernatural Revelation cannot savingly know GOD, (6.) Men destitute of supernatural Revelation cannot know their own corruption and misery, by the first Adam, nor the remedy which is offered by Christ, the second Adam. They are without GOD, without Hope, without the Promises, without the Church, and covenant of God: and the mysteries of Faith are hid, and unknown to them allanerly, that perish, and are lost,","segments":[{"text":"(1) Because, none can be saved, unless they be born again, by the incorruptible seed of the Word.","proofs":["1 Peter 1:23"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"note":null},{"text":"(2) Because, Christ is the Way, the Truth, and the Life, and no man cometh to the Father, but by the Son,","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"(3) Because, there is none other Name under Heaven, given among men whereby we must be saved, but by the Name of Jesus,","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"(4) Because, men cannot believe in Christ without supernatural revelation: and therefore cannot be sanctified or justified; because all Justification, Sanctification, and Remission of sins, are by GODS Grace, and Faith in Jesus Christ,","proofs":["Romans 3:24–25","Acts 26:18"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"Neither can men be so saved, viz. by living according to the light of Nature, because Salvation is promised onely to Believers in Christ,","proofs":["Acts 16:31","John 3:16"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"(5.) Because, all that know not GOD, will be punished eternally,","proofs":["2 Thessalonians 1:8"],"refs":[{"printed":"2 Thessalonians 1:8","osis":["2Thess.1.8"]}],"note":null},{"text":"But men without supernatural Revelation cannot savingly know GOD,","proofs":["1 Corinthians 1:21","Matthew 11:27"],"refs":[{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null},{"text":"(6.) Men destitute of supernatural Revelation cannot know their own corruption and misery, by the first Adam, nor the remedy which is offered by Christ, the second Adam. They are without GOD, without Hope, without the Promises, without the Church, and covenant of God: and the mysteries of Faith are hid, and unknown to them allanerly, that perish, and are lost,","proofs":["Ephesians 2:11–12","Romans 9:4","2 Corinthians 4:3","Matthew 13:11–12","11:25–27"],"refs":[{"printed":"Ephesians 2:11–12","osis":["Eph.2.11-Eph.2.12"]},{"printed":"Romans 9:4","osis":["Rom.9.4"]},{"printed":"2 Corinthians 4:3","osis":["2Cor.4.3"]},{"printed":"Matthew 13:11–12","osis":["Matt.13.11-Matt.13.12"]},{"printed":"11:25–27","osis":["Matt.11.25-Matt.11.27"]}],"note":null}],"items":[]}]},{"question":"Are the holy Scriptures most necessary to the Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Timothy 3:15","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null}],"items":[{"question":"Well then, doth not the Popish Church err, that affirmes, the true Church to be infallible in teaching and propounding Articles of Faith, both without, and against the Scripture: and that their unwritten Traditions are of Divine, and equal Authority, with the Canon of the Scripture?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Libertines and Quakers err, affirming, that GOD doth teach, and guide the Elect into all truth, by the alone instinct and light of the Spirit, without any written Word whatsoever?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, the Scriptures are the foundation, upon which the Church is built. (2.) Because, all things are to be examined, by the Rule of the Word; as the noble Bereans did, (3) Because, unwritten Traditions, are subject and lyable to many corruptions, and are soon, and quickly forgotten. (4.) Because, we have Life Eternal in the Scriptures; therefore they must be most necessary to the Church, (5.) Because, the Scriptures are given, that the Man of GOD, may be perfect, thorowly furnished to all good works, And the Scriptures are written, that men may believe,","segments":[{"text":"(1.) Because, the Scriptures are the foundation, upon which the Church is built.","proofs":["Ephesians 2:20"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"(2.) Because, all things are to be examined, by the Rule of the Word; as the noble Bereans did,","proofs":["Acts 17:11–12"],"refs":[{"printed":"Acts 17:11–12","osis":["Acts.17.11-Acts.17.12"]}],"note":null},{"text":"(3) Because, unwritten Traditions, are subject and lyable to many corruptions, and are soon, and quickly forgotten. (4.) Because, we have Life Eternal in the Scriptures; therefore they must be most necessary to the Church,","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"(5.) Because, the Scriptures are given, that the Man of GOD, may be perfect, thorowly furnished to all good works,","proofs":["2 Timothy 3:16–17"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]}],"note":null},{"text":"And the Scriptures are written, that men may believe,","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"items":[]}]},{"question":"Are these former wayes of GODS revealing his will unto his People now ceased?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Well then, do not the Enthusiasts, and Quakers err, who maintain, ▪That the Lord hath not ceased yet, to reveal his Will as he did of old?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, GOD who at sundry times, and in diverse manners spake in times past unto the Fathers, by the Prophets, hath in these last days spoken unto us by his Son, The Apostle calls the time of the New Testament, the last days, because under the same, there is no more alteration to be expected, but all things are to abide without adding, or taking away, as was taught, and ordained by Christ, until the last day; See also The Wayes, and Manners of old, was first by Inspiration, Secondly, by Visions, Thirdly, by Dreams, Fourthly, by Urim and Thummim, Fifthly, by Signs, Sixthly, by audible Voice, All which do end in Writing, which is a most sure and infallible way of the Lords revealing his Will unto his People.","segments":[{"text":"(1.) Because, GOD who at sundry times, and in diverse manners spake in times past unto the Fathers, by the Prophets, hath in these last days spoken unto us by his Son,","proofs":["Hebrews 1:1–2"],"refs":[{"printed":"Hebrews 1:1–2","osis":["Heb.1.1-Heb.1.2"]}],"note":null},{"text":"The Apostle calls the time of the New Testament, the last days, because under the same, there is no more alteration to be expected, but all things are to abide without adding, or taking away, as was taught, and ordained by Christ, until the last day; See also","proofs":["Joel 2:28","Acts 2:17"],"refs":[{"printed":"Joel 2:28","osis":["Joel.2.28"]},{"printed":"Acts 2:17","osis":["Acts.2.17"]}],"note":null},{"text":"The Wayes, and Manners of old, was first by Inspiration,","proofs":["2 Chronicles 15:1","Isaiah 59:21","2 Peter 1:21"],"refs":[{"printed":"2 Chronicles 15:1","osis":["2Chr.15.1"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null},{"text":"Secondly, by Visions,","proofs":["Numbers 12:6, 8"],"refs":[{"printed":"Numbers 12:6, 8","osis":["Num.12.6","Num.12.8"]}],"note":null},{"text":"Thirdly, by Dreams,","proofs":["Job 33:14–15","Genesis 40:8"],"refs":[{"printed":"Job 33:14–15","osis":["Job.33.14-Job.33.15"]},{"printed":"Genesis 40:8","osis":["Gen.40.8"]}],"note":null},{"text":"Fourthly, by Urim and Thummim,","proofs":["Numbers 27:21","1 Samuel 30:7–8"],"refs":[{"printed":"Numbers 27:21","osis":["Num.27.21"]},{"printed":"1 Samuel 30:7–8","osis":["1Sam.30.7-1Sam.30.8"]}],"note":null},{"text":"Fifthly, by Signs,","proofs":["Genesis 32:24","Exodus 13:21"],"refs":[{"printed":"Genesis 32:24","osis":["Gen.32.24"]},{"printed":"Exodus 13:21","osis":["Exod.13.21"]}],"note":null},{"text":"Sixthly, by audible Voice,","proofs":["Exodus 20:1","Genesis 22:15"],"refs":[{"printed":"Exodus 20:1","osis":["Exod.20.1"]},{"printed":"Genesis 22:15","osis":["Gen.22.15"]}],"note":null},{"text":"All which do end in Writing,","proofs":["Exodus 17:14"],"refs":[{"printed":"Exodus 17:14","osis":["Exod.17.14"]}],"note":null},{"text":"which is a most sure and infallible way of the Lords revealing his Will unto his People.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Do the Books of the Old, and New Testament come under the name of the holy Scripture, and Word of GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Well then, do not the Quakers err, who maintain, That the Scriptures ought not to be called the Word of GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, Christ says, if he called them Gods, unto whom the Word of GOD came, and the Scripture cannot be broken, Here it is evident, that the Word of GOD, and the Scripture, are the same. (2.) Because, the predictions of the Prophets, are expresly called the Word of GOD. Now in the first year of Cyrus king of Persia, that the Word of the Lord spoken by the mouth of Jeremiah might be accomplished, Here we see it is evident, that the written Prophesies of Jeremiah, which are a part of the holy Scripture, are called the Word of GOD. (3.) Because, what Christ calls the commandement of GOD, He calls the Word of GOD, compared with v: 13. (4.) Because, the Apostle calls the sword of the Spirit, the Word of God. This sword, is the sword of the Holy Spirit, which he doth, as it were, put into our hand, to resist Satan, against all his temptations, Therefore, by the sword of the Spirit, must be understood the Scripture, not the Spirit it self, as some Quakers affirm. It is evident also, from the fourth chapter of Matthew, where Christ being tempted by the Devil, with three different temptations; resists him with three different places of Scripture. And being asked by the Pharisees, why his Disciples did pluck the ears of Corn upon the Sabbath day; answered by Scripture. Teaching us, that Satans temptations, must be carefully answered, and that by Scripture, as the onely mean to overcome him, and his Instruments. (5.) Because, the Word of GOD, is quick and powerful, and sharper than any two edged sword, This cannot be understood of Christ, because Paul in his other writings doth not call the Person of Christ by this name, and therefore must be understood of the word of the Gospel, the power whereof is described, (6.) See these following places of Scripture, By the Scripture, or Word of GOD, we do not understand the bare letters, or the several written words of the holy Scripture, which the Adversaries may imagine, we call the Word of GOD. These are only the Vessels, which carry and convey that Heavenly Light unto us. But we understand thereby, the Doctrine or Will of GOD revealed unto reasonable creatures, teaching them, what to do, believe, or leave undone,","segments":[{"text":"(1.) Because, Christ says, if he called them Gods, unto whom the Word of GOD came, and the Scripture cannot be broken,","proofs":["John 10:35"],"refs":[{"printed":"John 10:35","osis":["John.10.35"]}],"note":null},{"text":"Here it is evident, that the Word of GOD, and the Scripture, are the same. (2.) Because, the predictions of the Prophets, are expresly called the Word of GOD. Now in the first year of Cyrus king of Persia, that the Word of the Lord spoken by the mouth of Jeremiah might be accomplished,","proofs":["2 Chronicles 36:22"],"refs":[{"printed":"2 Chronicles 36:22","osis":["2Chr.36.22"]}],"note":null},{"text":"Here we see it is evident, that the written Prophesies of Jeremiah, which are a part of the holy Scripture, are called the Word of GOD. (3.) Because, what Christ calls the commandement of GOD, He calls the Word of GOD,","proofs":["Mark 7:9–10"],"refs":[{"printed":"Mark 7:9–10","osis":["Mark.7.9-Mark.7.10"]}],"note":null},{"text":"compared with v: 13. (4.) Because, the Apostle calls the sword of the Spirit, the Word of God. This sword, is the sword of the Holy Spirit, which he doth, as it were, put into our hand, to resist Satan, against all his temptations,","proofs":["Ephesians 6:17"],"refs":[{"printed":"Ephesians 6:17","osis":["Eph.6.17"]}],"note":null},{"text":"Therefore, by the sword of the Spirit, must be understood the Scripture, not the Spirit it self, as some Quakers affirm. It is evident also, from the fourth chapter of Matthew, where Christ being tempted by the Devil, with three different temptations; resists him with three different places of Scripture. And being asked by the Pharisees, why his Disciples did pluck the ears of Corn upon the Sabbath day; answered by Scripture.","proofs":["Matthew 12:1–4"],"refs":[{"printed":"Matthew 12:1–4","osis":["Matt.12.1-Matt.12.4"]}],"note":null},{"text":"Teaching us, that Satans temptations, must be carefully answered, and that by Scripture, as the onely mean to overcome him, and his Instruments. (5.) Because, the Word of GOD, is quick and powerful, and sharper than any two edged sword,","proofs":["Hebrews 4:12"],"refs":[{"printed":"Hebrews 4:12","osis":["Heb.4.12"]}],"note":null},{"text":"This cannot be understood of Christ, because Paul in his other writings doth not call the Person of Christ by this name, and therefore must be understood of the word of the Gospel, the power whereof is described,","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null},{"text":"(6.) See these following places of Scripture,","proofs":["Psalm 119:172","1 Kings 16:12","2 Kings 9:36","23:16","Isaiah 28:13","Hosea 1:1–2","Isaiah 37:22","Proverbs 30:5"],"refs":[{"printed":"Psalm 119:172","osis":["Ps.119.172"]},{"printed":"1 Kings 16:12","osis":["1Kgs.16.12"]},{"printed":"2 Kings 9:36","osis":["2Kgs.9.36"]},{"printed":"23:16","osis":["2Kgs.23.16"]},{"printed":"Isaiah 28:13","osis":["Isa.28.13"]},{"printed":"Hosea 1:1–2","osis":["Hos.1.1-Hos.1.2"]},{"printed":"Isaiah 37:22","osis":["Isa.37.22"]},{"printed":"Proverbs 30:5","osis":["Prov.30.5"]}],"note":null},{"text":"By the Scripture, or Word of GOD, we do not understand the bare letters, or the several written words of the holy Scripture, which the Adversaries may imagine, we call the Word of GOD. These are only the Vessels, which carry and convey that Heavenly Light unto us. But we understand thereby, the Doctrine or Will of GOD revealed unto reasonable creatures, teaching them, what to do, believe, or leave undone,","proofs":["Deuteronomy 29:29"],"refs":[{"printed":"Deuteronomy 29:29","osis":["Deut.29.29"]}],"note":null}],"items":[]}]},{"question":"Are the Scriptures given of GOD, to be the Rule of Faith and Life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Luke 16:29, 31","Ephesians 2:20","Revelation 22:18–19","2 Timothy 3:16"],"refs":[{"printed":"Luke 16:29, 31","osis":["Luke.16.29","Luke.16.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]}],"note":null}],"items":[{"question":"Well then, doth not the Popish Church err, who maintain their Unwritten Traditions to be the Rule of Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Enthusiasts, and the Quakers err, who maintain, the Spirit within, that teaches the Elect, to be the only Rule of Faith.? And that the Dictates of the Light within, are of as great authority as the Scriptures?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, the Scriptures are called a Rule, (2.) Because, nothing is to be added to the Scriptures, (3.) Because, we ought rather to follow the Scriptures in this Life, than a voice spoken from Heaven, (4.) Because, the Scripture is written, that we may believe, (5.) Because, the Scripture is given for making the man of GOD perfect, (6.) Because, we must betake our selves in the whole of Religion to the Law, and to the Testimony, (7) Because, Christ himself, refers the greatest question, that ever was, whether he be the Son of GOD, or not, to the Scriptures, Search the Scriptures (says he) for they testify of me. (8) Because, the Holy Ghost did never give such a designation to his own Word, as an Historical Rule, and dead Letter; or as some Quakers call them, not the principal Fountain of Truth, and knowledge, nor the first rule of Faith and Manners, but the Regula secundaria, subordinate to the Spirit; whence, as they affirm, the holy Scriptures have all their true worth, excellency, and certainty: whereas Paul sayes expresly, Faith comes by hearing, and hearing by the Word of GOD, (9.) Because, the spirits cannot be known, by any other Rule, than by the written Word. It is certain, that the Devil transforms himself into an Angel of light, There is a spirit of the World, A spirit that rules in the hearts of the children of disobedience, There is a lying spirit, And a Spirit of error and delusion, How shal these be known to be such, or the Spirit, which the Quakers obtrude upon us, not to be one of them, but by the Rule of the Word?","segments":[{"text":"(1.) Because, the Scriptures are called a Rule,","proofs":["Galatians 6:16"],"refs":[{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null},{"text":"(2.) Because, nothing is to be added to the Scriptures,","proofs":["Deuteronomy 4:2","12:32","Proverbs 30:6","Revelation 22:19–20"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]},{"printed":"12:32","osis":["Deut.12.32"]},{"printed":"Proverbs 30:6","osis":["Prov.30.6"]},{"printed":"Revelation 22:19–20","osis":["Rev.22.19-Rev.22.20"]}],"note":null},{"text":"(3.) Because, we ought rather to follow the Scriptures in this Life, than a voice spoken from Heaven,","proofs":["2 Peter 1:19, 21"],"refs":[{"printed":"2 Peter 1:19, 21","osis":["2Pet.1.19","2Pet.1.21"]}],"note":null},{"text":"(4.) Because, the Scripture is written, that we may believe,","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null},{"text":"(5.) Because, the Scripture is given for making the man of GOD perfect,","proofs":["2 Timothy 3:17"],"refs":[{"printed":"2 Timothy 3:17","osis":["2Tim.3.17"]}],"note":null},{"text":"(6.) Because, we must betake our selves in the whole of Religion to the Law, and to the Testimony,","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"(7) Because, Christ himself, refers the greatest question, that ever was, whether he be the Son of GOD, or not, to the Scriptures,","proofs":["John 5:38–39"],"refs":[{"printed":"John 5:38–39","osis":["John.5.38-John.5.39"]}],"note":null},{"text":"Search the Scriptures (says he) for they testify of me. (8) Because, the Holy Ghost did never give such a designation to his own Word, as an Historical Rule, and dead Letter; or as some Quakers call them, not the principal Fountain of Truth, and knowledge, nor the first rule of Faith and Manners, but the Regula secundaria, subordinate to the Spirit; whence, as they affirm, the holy Scriptures have all their true worth, excellency, and certainty: whereas Paul sayes expresly, Faith comes by hearing, and hearing by the Word of GOD,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"(9.) Because, the spirits cannot be known, by any other Rule, than by the written Word. It is certain, that the Devil transforms himself into an Angel of light,","proofs":["2 Corinthians 11:14"],"refs":[{"printed":"2 Corinthians 11:14","osis":["2Cor.11.14"]}],"note":null},{"text":"There is a spirit of the World,","proofs":["1 Corinthians 2:12"],"refs":[{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]}],"note":null},{"text":"A spirit that rules in the hearts of the children of disobedience,","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null},{"text":"There is a lying spirit,","proofs":["1 Kings 22:22"],"refs":[{"printed":"1 Kings 22:22","osis":["1Kgs.22.22"]}],"note":null},{"text":"And a Spirit of error and delusion,","proofs":["1 John 4:6"],"refs":[{"printed":"1 John 4:6","osis":["1John.4.6"]}],"note":null},{"text":"How shal these be known to be such, or the Spirit, which the Quakers obtrude upon us, not to be one of them, but by the Rule of the Word?","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are the Books commonly called Apocrypha, of Divine Inspiration?","answer":"No.","segments":[{"text":"No.","proofs":["Luke 24:27, 44","Romans 3:2","2 Peter 1:21"],"refs":[{"printed":"Luke 24:27, 44","osis":["Luke.24.27","Luke.24.44"]},{"printed":"Romans 3:2","osis":["Rom.3.2"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who affirm, That the books called Apocrypha, are of divine Inspiration, and of equal authority with the undoubted Word?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, they were never written in the Hebrew tongue, nor by any of the Prophets (2.) Because, they are never cited in the New Testament by Christ, or by any of the Apostles, as the books of the Canonical Scriptures are. (3.) Because, they contain many fabulous, and impious Doctrines, and Histories. First, in Tobit 5. 12. The Angel says, he was Azariah, the son of Ananias. This was a manifest lie, which cannot be attributed to a good Angel; and therefore the Spirit of GOD, hath not dictated this History. (2.) It is reported, Tobit 6. 6, 7, 16, 17. that the heart, and liver of a Fish, was good to make a perfume, to drive away the Devil, if any man was troubled with him, or with any evil Spirit. And it is said, Tobit 12. 15. by the Angel, I am Raphael, one of the seven holy Angels, that presents the prayers of the Saints. This is only proper to Christ. (3.) Because, the fact of Simeon and Levi, condemned by Jacob, acted by the Spirit of GOD, in killing the Shechemites, is commended by Judeth, 9. 2, 3. (4.) Because, you will read of an offering for the dead, Prayers, and Reconciliation for the dead, that they might be delivered from sin, 2 Maccab. 12. 43, 44, 45. See what contradictions are in comparing together, 1 Maccab. 6. 8. 2 Maccab. 15. 16. 2 Maccab. 9. 5.","segments":[{"text":"(1.) Because, they were never written in the Hebrew tongue, nor by any of the Prophets (2.) Because, they are never cited in the New Testament by Christ, or by any of the Apostles, as the books of the Canonical Scriptures are. (3.) Because, they contain many fabulous, and impious Doctrines, and Histories. First, in Tobit 5. 12. The Angel says, he was Azariah, the son of Ananias. This was a manifest lie, which cannot be attributed to a good Angel; and therefore the Spirit of GOD, hath not dictated this History. (2.) It is reported, Tobit 6. 6, 7, 16, 17. that the heart, and liver of a Fish, was good to make a perfume, to drive away the Devil, if any man was troubled with him, or with any evil Spirit. And it is said, Tobit 12. 15. by the Angel, I am Raphael, one of the seven holy Angels, that presents the prayers of the Saints. This is only proper to Christ. (3.) Because, the fact of Simeon and Levi, condemned by Jacob, acted by the Spirit of GOD,","proofs":["Genesis 34:25"],"refs":[{"printed":"Genesis 34:25","osis":["Gen.34.25"]}],"note":null},{"text":"in killing the Shechemites, is commended by Judeth, 9. 2, 3. (4.) Because, you will read of an offering for the dead, Prayers, and Reconciliation for the dead, that they might be delivered from sin, 2 Maccab. 12. 43, 44, 45. See what contradictions are in comparing together, 1 Maccab. 6. 8. 2 Maccab. 15. 16. 2 Maccab. 9. 5.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Doth the Authority of the holy Scripture, for which it ought to be believed, and obeyed, depend upon the testimony of any man, or Church?","answer":"No.","segments":[{"text":"No.","proofs":["2 Peter 1:19, 21","2 Timothy 3:16","1 Thessalonians 2:13"],"refs":[{"printed":"2 Peter 1:19, 21","osis":["2Pet.1.19","2Pet.1.21"]},{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null}],"items":[{"question":"Well then, do not the Popish Writters err, who maintain, the Authority of the Scriptures, to depend upon the testimony of the Church, as to us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, the Word is to be received by us, not as the word of man, but as the Word of GOD, (2.) Because, the Doctrine of Christ, to be received by Belivers, dependeth not upon mans testimony, (3.) Because, GOD only is true, and infallible, and all men are liars, He is of incomprehensible wisdom, Of great goodness, Of absolute power and dominion, Of infallible truth, who can neither deceive, nor can be deceived. Therefore ought he to be credited, in all his Narrations, Promises, Threatnings, and Prophesies, and obeyed in all his Commandements allanerly; because he himself hath said so.","segments":[{"text":"(1.) Because, the Word is to be received by us, not as the word of man, but as the Word of GOD,","proofs":["1 Thessalonians 2:13"],"refs":[{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null},{"text":"(2.) Because, the Doctrine of Christ, to be received by Belivers, dependeth not upon mans testimony,","proofs":["John 5:34"],"refs":[{"printed":"John 5:34","osis":["John.5.34"]}],"note":null},{"text":"(3.) Because, GOD only is true, and infallible, and all men are liars,","proofs":["Romans 3:4","Hebrews 6:18"],"refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]},{"printed":"Hebrews 6:18","osis":["Heb.6.18"]}],"note":null},{"text":"He is of incomprehensible wisdom,","proofs":["Psalm 147:5"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]}],"note":null},{"text":"Of great goodness,","proofs":["Exodus 18:9","Romans 11:12","Psalm 34:8"],"refs":[{"printed":"Exodus 18:9","osis":["Exod.18.9"]},{"printed":"Romans 11:12","osis":["Rom.11.12"]},{"printed":"Psalm 34:8","osis":["Ps.34.8"]}],"note":null},{"text":"Of absolute power and dominion,","proofs":["Genesis 17:1","Psalm 50:1–2"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]},{"printed":"Psalm 50:1–2","osis":["Ps.50.1-Ps.50.2"]}],"note":null},{"text":"Of infallible truth, who can neither deceive, nor can be deceived.","proofs":["Romans 3:4","Titus 1:2","Hebrews 6:18"],"refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]},{"printed":"Titus 1:2","osis":["Titus.1.2"]},{"printed":"Hebrews 6:18","osis":["Heb.6.18"]}],"note":null},{"text":"Therefore ought he to be credited, in all his Narrations, Promises, Threatnings, and Prophesies, and obeyed in all his Commandements allanerly; because he himself hath said so.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is the whole counsel of GOD, concerning all things necessary for his own Glory, Mans Salvation, Faith and Life, either expresly set down in Scripture, or by good and necessary consequence, may be deduced from it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Timothy 3:15","Galatians 1:8–9","2 Thessalonians 2:2"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]},{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]},{"printed":"2 Thessalonians 2:2","osis":["2Thess.2.2"]}],"note":null}],"items":[{"question":"Well then, doth not the Popish Church err, who maintain, The Scripture to be an imperfect Rule, and therefore to stand in need of a supply of unwritten Traditions?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, all Scripture is given, that the Man of GOD may be perfect, thorowly furnished to all good works, (2.) Because, the Psalmist sayes expresly, the Law of the Lord is perfect, converting the soul, (3.) Because, nothing is to be added to the Word of GOD, Therefore the Scriptures, must be a compleat, and perfect Rule of Faith, and not an imperfect Rule, or but partly a Rule, as they teach.","segments":[{"text":"(1.) Because, all Scripture is given, that the Man of GOD may be perfect, thorowly furnished to all good works,","proofs":["2 Timothy 3:16–17"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]}],"note":null},{"text":"(2.) Because, the Psalmist sayes expresly, the Law of the Lord is perfect, converting the soul,","proofs":["Psalm 19:7–8"],"refs":[{"printed":"Psalm 19:7–8","osis":["Ps.19.7-Ps.19.8"]}],"note":null},{"text":"(3.) Because, nothing is to be added to the Word of GOD,","proofs":["Deuteronomy 4:2","Proverbs 30:6"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]},{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"note":null},{"text":"Therefore the Scriptures, must be a compleat, and perfect Rule of Faith, and not an imperfect Rule, or but partly a Rule, as they teach.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is it warrantable to argue in Articles, or Matters of Faith, by Consequences natively deduced from Scripture?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Well then, do not the Socinians, Quakers, Anabaptists, and Arminians err, who maintain, That all matters of Faith are set down expresly, and in so many words in Scripture, and that no matters of Faith (at least necessary to Salvation) can be built upon Consequences drawn from the Scripture?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, Christ himself proves, that necessary point of Faith, The Resurrection of the dead, from the Scripture by a Consequence, To be any ones GOD, is to give one eternal life, Whence followeth, that those Patriarchs lived still with God, in respect of their Souls, (which these Sadducees also denyed) and should also rise in respect of their Bodies, and live eternally: seing he is called a God, not of one part of them only; but of their whole persons. And in that same chapter Christ proves his Deity by a consequence from Scripture against the Pharisees. (2.) So doth Apollos, and Paul, prove from the Old Testament, Jesus to be the Christ: but it is not expresly said in the Old Testament, that he is Christ. Is not that which necessarly followes from Scripture, contained in it implicitly, and implicitly revealed by God, and is infallibly true?","segments":[{"text":"(1.) Because, Christ himself proves, that necessary point of Faith, The Resurrection of the dead, from the Scripture by a Consequence,","proofs":["Matthew 22:29, 31–32"],"refs":[{"printed":"Matthew 22:29, 31–32","osis":["Matt.22.29","Matt.22.31-Matt.22.32"]}],"note":null},{"text":"To be any ones GOD, is to give one eternal life,","proofs":["Psalm 33:12","144:15"],"refs":[{"printed":"Psalm 33:12","osis":["Ps.33.12"]},{"printed":"144:15","osis":["Ps.144.15"]}],"note":null},{"text":"Whence followeth, that those Patriarchs lived still with God, in respect of their Souls, (which these Sadducees also denyed)","proofs":["Acts 23:8"],"refs":[{"printed":"Acts 23:8","osis":["Acts.23.8"]}],"note":null},{"text":"and should also rise in respect of their Bodies, and live eternally: seing he is called a God, not of one part of them only; but of their whole persons. And in that same chapter","proofs":["Matthew 22:43, 45"],"refs":[{"printed":"Matthew 22:43, 45","osis":["Matt.22.43","Matt.22.45"]}],"note":null},{"text":"Christ proves his Deity by a consequence from Scripture against the Pharisees. (2.) So doth Apollos,","proofs":["Acts 18:28"],"refs":[{"printed":"Acts 18:28","osis":["Acts.18.28"]}],"note":null},{"text":"and Paul,","proofs":["Acts 19:22"],"refs":[{"printed":"Acts 19:22","osis":["Acts.19.22"]}],"note":null},{"text":"prove from the Old Testament, Jesus to be the Christ: but it is not expresly said in the Old Testament, that he is Christ. Is not that which necessarly followes from Scripture, contained in it implicitly, and implicitly revealed by God, and is infallibly true?","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is the inward Illumination of the Spirit of GOD, necessary for the saving understanding of such things, as are revealed in the Word?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 6:45","1 Corinthians 2:9–12"],"refs":[{"printed":"John 6:45","osis":["John.6.45"]},{"printed":"1 Corinthians 2:9–12","osis":["1Cor.2.9-1Cor.2.12"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians and Arminians err, who maintain, That men without the revelation of the Spirit, are able to understand the Scriptures for their Salvation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what Reasons are they confuted?","answer":"(1.) Because, the Disciples of Christ, were not able to understand the Scripture, before he opened their eyes, (2.) Because, the Jews to this day, cannot understand the Scriptures of the Old Testament, until the Vail by the spirit of GOD be taken away, (3.) Because, the Psalmist David seeketh from God, the opening of his eyes, that he may behold wondrous things out of his Law,","segments":[{"text":"(1.) Because, the Disciples of Christ, were not able to understand the Scripture, before he opened their eyes,","proofs":["Luke 24:45"],"refs":[{"printed":"Luke 24:45","osis":["Luke.24.45"]}],"note":null},{"text":"(2.) Because, the Jews to this day, cannot understand the Scriptures of the Old Testament, until the Vail by the spirit of GOD be taken away,","proofs":["2 Corinthians 3:14–16, 18"],"refs":[{"printed":"2 Corinthians 3:14–16, 18","osis":["2Cor.3.14-2Cor.3.16","2Cor.3.18"]}],"note":null},{"text":"(3.) Because, the Psalmist David seeketh from God, the opening of his eyes, that he may behold wondrous things out of his Law,","proofs":["Psalm 119:18"],"refs":[{"printed":"Psalm 119:18","osis":["Ps.119.18"]}],"note":null}],"items":[]}]},{"question":"Are all these things, which are necessary to be known, believed, and observed for salvation, so clearly propounded, and opened, in some place of Scripture or other, that not only the Learned, but the Unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them, for their salvation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Psalm 119:105, 130"],"refs":[{"printed":"Psalm 119:105, 130","osis":["Ps.119.105","Ps.119.130"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, That things necessary to salvation are obscurely, and darkly set down in the Scripture; and that without the help of unwritten Traditions, and the infallible expounding of the Church, the Scriptures cannot be understood?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, the Word is a lamp unto our feet, and a light unto our paths, (2.) Because, the Scripture is a light, which shineth in a dark place, (3.) Because, the Scripture enlighteneth the eyes, and maketh the simple wise,","segments":[{"text":"(1.) Because, the Word is a lamp unto our feet, and a light unto our paths,","proofs":["Psalm 119:105"],"refs":[{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null},{"text":"(2.) Because, the Scripture is a light, which shineth in a dark place,","proofs":["2 Peter 1:19"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"(3.) Because, the Scripture enlighteneth the eyes, and maketh the simple wise,","proofs":["Psalm 19:7–8"],"refs":[{"printed":"Psalm 19:7–8","osis":["Ps.19.7-Ps.19.8"]}],"note":null}],"items":[]}]},{"question":"Hath the Lord by his singular providence and care, keeped pure in all Ages the Old Testament in Hebrew, and the New Testament in Greek?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 5:18"],"refs":[{"printed":"Matthew 5:18","osis":["Matt.5.18"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, the Old Testament in Hebrew, and the New Testament in Greek, which are the Fountains, to be corrupted; and that their common Latine Version is authentick▪","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, Christ sayes, till Heaven and Earth pass, one jot, or one title shall in nowise pass from the Law, till all be fulfilled, (2.) Because, there can be no urgent necessity shown, why the Fountains are corrupted. (3) If any such corruption had been in the Scripture, Christ, his Apostles, and the Orthodox Fathers had declared so much. (4) Because, they never have nor can make out any manifest corruptions in the Fountains, albeit most manifest and undenyable demonstrations, are given of the corruptions of their Latine Version, which they make authentick.","segments":[{"text":"(1.) Because, Christ sayes, till Heaven and Earth pass, one jot, or one title shall in nowise pass from the Law, till all be fulfilled,","proofs":["Matthew 5:18"],"refs":[{"printed":"Matthew 5:18","osis":["Matt.5.18"]}],"note":null},{"text":"(2.) Because, there can be no urgent necessity shown, why the Fountains are corrupted. (3) If any such corruption had been in the Scripture, Christ, his Apostles, and the Orthodox Fathers had declared so much. (4) Because, they never have nor can make out any manifest corruptions in the Fountains, albeit most manifest and undenyable demonstrations, are given of the corruptions of their Latine Version, which they make authentick.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are the Original tongues, viz. the Hebrew and the Greek, to be translated into the Vulgar Language of every Nation into which they come?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are we commanded in the fear of GOD to read and search the Scriptures?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 5:39","1 Corinthians 14:6, 9, 11–12, 14, 24, 27–28"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]},{"printed":"1 Corinthians 14:6, 9, 11–12, 14, 24, 27–28","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.11-1Cor.14.12","1Cor.14.14","1Cor.14.24","1Cor.14.27-1Cor.14.28"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists err, who maintain, There is no necessity of translating the Original Tongues, the Hebrew, and the Greek, into the vulgar Language of every Nation, unto which they come, but rather a very great hazard, and danger of Errors, and Heresies?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the same Papists err, who forbid the reading of the Scriptures in the vulgar tongues?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, the Scriptures were given long since to the Jews, in their own vulgar Language, that they might be read publickly and privately by all, (2.) Because, the New Testament was written in the Greek Language, which at that time was most generally known to all Nations. (3.) Because, Christ bids all promiscuously, search the Scriptures, (4.) Because, the Prophets, and Apostles preached their Doctrines, to the People and Nations, in their known Languages: (5.) Because, immediately after the Apostles times, many Translations were extant. (6.) Because, all things must be done in the Congregation unto edifying, but an unknown tongue doth not edify. (7.) Because, all are commanded to try the Spirits, (8.) Because, the Scriptures teach the way of Life, (9.) Because, the Scriptures set forth the duties of every man in his place, and estate of his life, (10.) Because, they are the ground of Faith, (11.) Because, they are the Epistle of God sent to his Church, (12) Because, they are his Testament, wherein we may find what legacies, he hath bequeathed unto us, (13) Because, they are the sword of the Spirit, (14) Because, being imbraced and known, they make a man happy, (15) Because, when the Scriptures are neglected, or contemned, they plunge men into all misery,","segments":[{"text":"(1.) Because, the Scriptures were given long since to the Jews, in their own vulgar Language, that they might be read publickly and privately by all,","proofs":["Deuteronomy 31:10–12","11:18–20"],"refs":[{"printed":"Deuteronomy 31:10–12","osis":["Deut.31.10-Deut.31.12"]},{"printed":"11:18–20","osis":["Deut.11.18-Deut.11.20"]}],"note":null},{"text":"(2.) Because, the New Testament was written in the Greek Language, which at that time was most generally known to all Nations. (3.) Because, Christ bids all promiscuously, search the Scriptures,","proofs":["John 5:29"],"refs":[{"printed":"John 5:29","osis":["John.5.29"]}],"note":null},{"text":"(4.) Because, the Prophets, and Apostles preached their Doctrines, to the People and Nations, in their known Languages:","proofs":["Jeremiah 36:15–16","Acts 2:6"],"refs":[{"printed":"Jeremiah 36:15–16","osis":["Jer.36.15-Jer.36.16"]},{"printed":"Acts 2:6","osis":["Acts.2.6"]}],"note":null},{"text":"(5.) Because, immediately after the Apostles times, many Translations were extant. (6.) Because, all things must be done in the Congregation unto edifying,","proofs":["1 Corinthians 14:26"],"refs":[{"printed":"1 Corinthians 14:26","osis":["1Cor.14.26"]}],"note":null},{"text":"but an unknown tongue doth not edify. (7.) Because, all are commanded to try the Spirits,","proofs":["1 Thessalonians 5:21","1 Corinthians 10:15"],"refs":[{"printed":"1 Thessalonians 5:21","osis":["1Thess.5.21"]},{"printed":"1 Corinthians 10:15","osis":["1Cor.10.15"]}],"note":null},{"text":"(8.) Because, the Scriptures teach the way of Life,","proofs":["Proverbs 2:9","Luke 16:29","Acts 24:14"],"refs":[{"printed":"Proverbs 2:9","osis":["Prov.2.9"]},{"printed":"Luke 16:29","osis":["Luke.16.29"]},{"printed":"Acts 24:14","osis":["Acts.24.14"]}],"note":null},{"text":"(9.) Because, the Scriptures set forth the duties of every man in his place, and estate of his life,","proofs":["Deuteronomy 17:18–20","Joshua 1:8","Psalm 119:24","2 Chronicles 23:11"],"refs":[{"printed":"Deuteronomy 17:18–20","osis":["Deut.17.18-Deut.17.20"]},{"printed":"Joshua 1:8","osis":["Josh.1.8"]},{"printed":"Psalm 119:24","osis":["Ps.119.24"]},{"printed":"2 Chronicles 23:11","osis":["2Chr.23.11"]}],"note":null},{"text":"(10.) Because, they are the ground of Faith,","proofs":["Romans 4:20","2 Chronicles 20:20"],"refs":[{"printed":"Romans 4:20","osis":["Rom.4.20"]},{"printed":"2 Chronicles 20:20","osis":["2Chr.20.20"]}],"note":null},{"text":"(11.) Because, they are the Epistle of God sent to his Church,","proofs":["Hosea 8:12","Revelation 2:1, 8, 12"],"refs":[{"printed":"Hosea 8:12","osis":["Hos.8.12"]},{"printed":"Revelation 2:1, 8, 12","osis":["Rev.2.1","Rev.2.8","Rev.2.12"]}],"note":null},{"text":"(12) Because, they are his Testament, wherein we may find what legacies, he hath bequeathed unto us,","proofs":["2 Corinthians 3:14, 16","Hebrews 10:16","John 14:16"],"refs":[{"printed":"2 Corinthians 3:14, 16","osis":["2Cor.3.14","2Cor.3.16"]},{"printed":"Hebrews 10:16","osis":["Heb.10.16"]},{"printed":"John 14:16","osis":["John.14.16"]}],"note":null},{"text":"(13) Because, they are the sword of the Spirit,","proofs":["Ephesians 6:17"],"refs":[{"printed":"Ephesians 6:17","osis":["Eph.6.17"]}],"note":null},{"text":"(14) Because, being imbraced and known, they make a man happy,","proofs":["Psalm 119:97–98","Luke 10:42","16:29","Psalm 1:2","Revelation 1:3"],"refs":[{"printed":"Psalm 119:97–98","osis":["Ps.119.97-Ps.119.98"]},{"printed":"Luke 10:42","osis":["Luke.10.42"]},{"printed":"16:29","osis":["Luke.16.29"]},{"printed":"Psalm 1:2","osis":["Ps.1.2"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]}],"note":null},{"text":"(15) Because, when the Scriptures are neglected, or contemned, they plunge men into all misery,","proofs":["Hebrews 2:3","Matthew 22:29","Psalm 50:16"],"refs":[{"printed":"Hebrews 2:3","osis":["Heb.2.3"]},{"printed":"Matthew 22:29","osis":["Matt.22.29"]},{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"note":null}],"items":[]}]},{"question":"When there is a Question about the true meaning, and full sense of any Scripture, must it be known and searched, by other places, which speak more clearly?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Peter 1:21","Acts 15:15–16"],"refs":[{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]},{"printed":"Acts 15:15–16","osis":["Acts.15.15-Acts.15.16"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, The Scriptures not to be a sufficient Interpreter of it self, and that the sense of it cannot be gathered infallibly, when the text is doubtfull, from other places which speak more clearly, but onely from the Magisterial Traditions, and unwritten Opinions of the Church of Rome?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the noble Bereans, compared Scripture with Scripture, for finding out the true and sure sense of it, (2) Because, the Apostle Paul did the same, (3) Because, the same was done by the council of the Apostles and Elders,","segments":[{"text":"(1) Because, the noble Bereans, compared Scripture with Scripture, for finding out the true and sure sense of it,","proofs":["Acts 17:11"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]}],"note":null},{"text":"(2) Because, the Apostle Paul did the same,","proofs":["Acts 28:23"],"refs":[{"printed":"Acts 28:23","osis":["Acts.28.23"]}],"note":null},{"text":"(3) Because, the same was done by the council of the Apostles and Elders,","proofs":["Acts 15:15–17"],"refs":[{"printed":"Acts 15:15–17","osis":["Acts.15.15-Acts.15.17"]}],"note":null}],"items":[]}]},{"question":"Is the holy Spirit, speaking in the Scripture, the Supream Judge, by which all controversies of Religion, are determined, and all Decrees of Councils, Opinions of Ancient Writers, Doctrines of men, and private Spirits, are to be examined, and in whose sentence we are to rest?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 22:29, 31","Ephesians 2:20","Acts 28:25"],"refs":[{"printed":"Matthew 22:29, 31","osis":["Matt.22.29","Matt.22.31"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]},{"printed":"Acts 28:25","osis":["Acts.28.25"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, That the Church▪ of Rome, and the Pope, are the supream Judges of all Controversies of Faith: and that his Decrees, and Determinations, are to be believed, without examination, and implicitly to be believed by all Believers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Quakers err, who maintain, that the Light within, which teacheth the Elect, is the only Judge of all Controversies of Faith?","answer":"Yes","segments":[{"text":"Yes","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, God commands all men, to go to the Law, and to the Testimony, in doubtful matters, (2) Because, all doubts in Religion, are to be examined by the Rule of the Word, (3) Because, Christ and his Apostles, did alwayes dispute, and reason from the Scriptures, against the enemies of the Truth: (4) Because, the Church of GOD is founded upon the Writings of the Prophets, and Apostles, (5) Because, we are commanded to prove all things, and to try the Spirits,","segments":[{"text":"(1) Because, God commands all men, to go to the Law, and to the Testimony, in doubtful matters,","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"(2) Because, all doubts in Religion, are to be examined by the Rule of the Word,","proofs":["Acts 17:11","Galatians 6:16"],"refs":[{"printed":"Acts 17:11","osis":["Acts.17.11"]},{"printed":"Galatians 6:16","osis":["Gal.6.16"]}],"note":null},{"text":"(3) Because, Christ and his Apostles, did alwayes dispute, and reason from the Scriptures, against the enemies of the Truth:","proofs":["Matthew 22:31","Galatians 3:13"],"refs":[{"printed":"Matthew 22:31","osis":["Matt.22.31"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"(4) Because, the Church of GOD is founded upon the Writings of the Prophets, and Apostles,","proofs":["Ephesians 2:20"],"refs":[{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"(5) Because, we are commanded to prove all things, and to try the Spirits,","proofs":["1 Thessalonians 5:2","1 John 4:1, 6"],"refs":[{"printed":"1 Thessalonians 5:2","osis":["1Thess.5.2"]},{"printed":"1 John 4:1, 6","osis":["1John.4.1","1John.4.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":2,"title":"Of GOD, and of the Holy Trinity","part":null,"questions":[],"paragraphs":["2.1","2.2","2.3"],"clauses":[],"items":[{"question":"Is there but one onely the true, and living GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Deuteronomy 6:4","1 Corinthians 8:4, 6","1 Thessalonians 1:9"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"1 Corinthians 8:4, 6","osis":["1Cor.8.4","1Cor.8.6"]},{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":null}],"items":[{"question":"Well then, do not the Tritheitae err, who maintain, three GODS numerically distinct, the Father, the Son, and Holy Ghost?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Manicheans err, who maintain, That there are two Gods, being diverse, and opposite, as to kind, viz. One good, the Author, and cause of all good things, and of things immaterial, being the God of the New Testament. The other evil, to wit, the Devil, the Author, and cause of all evil things, and of things material, being the God of the Old Testament?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because though there be a plurality of Persons mentioned in Scripture, yet it is ever God as One, as is evident from the first chapter of the Revelation, and the last. For if that one God have in himself all perfections, there can be no perfection beside him, and so no God, but this one true God: for if there were; He should not be God, because not infinite in perfection. And if God be infinite in perfection, then surely there cannot be a multiplicity of Gods, seing that which is infinite, in that respect, cannot be multiplied. (2) It is evident from: where the Lord speaketh of himself, I, even I am he, and there is no God with me. (3) Because, God is Omnipotent, and so cannot be hindred by any other, in his working. (4) It is evident from Christs words to the young man of the Gospel, there is none good but one, that is God. (5) From the Words of Hanna in her Song, for there is none beside thee (O Lord) neither is there any Rock; beside our God. (6) From the Testimony of the Apostle, to us, says he, there is but one God. (7) From what Christ said to one of the Scribes, viz: the Lord our God is one Lord: (8) Because, God is a most absolute, and most perfect Beeing, and so beyond all other things, One: (9) Because, this one blessed God, is most absolutely sufficient, and furnished with infinite Power, and Wisdom, for the production, conservation, and ruleing all things in Heaven and in Earth. (10) Because, he is of all things without himself, the first and supream cause, from which all the Creatures visible, or invisible, have their rise and beginning. (11) It is evident, lastly, from the testimonies of the most wise Heathens, who have been necessitated to acknowledge, but one God only.","segments":[{"text":"(1) Because though there be a plurality of Persons mentioned in Scripture, yet it is ever God as One, as is evident from the first chapter of the Revelation, and the last. For if that one God have in himself all perfections, there can be no perfection beside him, and so no God, but this one true God: for if there were; He should not be God, because not infinite in perfection. And if God be infinite in perfection, then surely there cannot be a multiplicity of Gods, seing that which is infinite, in that respect, cannot be multiplied. (2) It is evident from:","proofs":["Deuteronomy 32:39"],"refs":[{"printed":"Deuteronomy 32:39","osis":["Deut.32.39"]}],"note":null},{"text":"where the Lord speaketh of himself, I, even I am he, and there is no God with me. (3) Because, God is Omnipotent, and so cannot be hindred by any other, in his working.","proofs":["Revelation 15:3"],"refs":[{"printed":"Revelation 15:3","osis":["Rev.15.3"]}],"note":null},{"text":"(4) It is evident from Christs words to the young man of the Gospel, there is none good but one, that is God. (5) From the Words of Hanna in her Song, for there is none beside thee (O Lord) neither is there any Rock; beside our God. (6) From the Testimony of the Apostle,","proofs":["1 Corinthians 8:6"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]}],"note":null},{"text":"to us, says he, there is but one God. (7) From what Christ said to one of the Scribes, viz: the Lord our God is one Lord:","proofs":["Mark 12:29"],"refs":[{"printed":"Mark 12:29","osis":["Mark.12.29"]}],"note":null},{"text":"(8) Because, God is a most absolute, and most perfect Beeing, and so beyond all other things, One:","proofs":["John 10:29","Psalm 145:3","147:5"],"refs":[{"printed":"John 10:29","osis":["John.10.29"]},{"printed":"Psalm 145:3","osis":["Ps.145.3"]},{"printed":"147:5","osis":["Ps.147.5"]}],"note":null},{"text":"(9) Because, this one blessed God, is most absolutely sufficient, and furnished with infinite Power, and Wisdom, for the production, conservation, and ruleing all things in Heaven and in Earth. (10) Because, he is of all things without himself, the first and supream cause, from which all the Creatures visible, or invisible, have their rise and beginning. (11) It is evident, lastly, from the testimonies of the most wise Heathens, who have been necessitated to acknowledge, but one God only.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is GOD infinite in beeing and perfection,","answer":"Yes,","segments":[{"text":"Yes,","proofs":["Job 11:7–9","26:14"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]},{"printed":"26:14","osis":["Job.26.14"]}],"note":null}],"items":[{"question":"Well then, do not the Vorstians, Socinians, and Anthropomorphitans err, who maintain, that God is finite in beeing, and perfection?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, God hath a beeing from himself, and all things have their dependence from him: and therefore there can be nothing, by which he can be limited, (2) Because, GOD is every where present, in heaven, and in earth, and beyond the Heavens, (2) Because, the Scripture affirms, that the perfection of God, is the highest, is unmeasurable, unchangeable, and infinitely great, beyond all creatures:","segments":[{"text":"(1) Because, God hath a beeing from himself, and all things have their dependence from him: and therefore there can be nothing, by which he can be limited,","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"(2) Because, GOD is every where present, in heaven, and in earth, and beyond the Heavens,","proofs":["Jeremiah 23:24","Isaiah 66:1"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Isaiah 66:1","osis":["Isa.66.1"]}],"note":null},{"text":"(2) Because, the Scripture affirms, that the perfection of God, is the highest, is unmeasurable, unchangeable, and infinitely great, beyond all creatures:","proofs":["Job 11:7–9","Psalm 145:3","Job 26:14"],"refs":[{"printed":"Job 11:7–9","osis":["Job.11.7-Job.11.9"]},{"printed":"Psalm 145:3","osis":["Ps.145.3"]},{"printed":"Job 26:14","osis":["Job.26.14"]}],"note":null}],"items":[]}]},{"question":"Is the only living and true God, a most pure Spirit, invisible, without a body and parts?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 4:24","1 Timothy 1:17","Deuteronomy 4:15–16","Luke 24:39"],"refs":[{"printed":"John 4:24","osis":["John.4.24"]},{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Deuteronomy 4:15–16","osis":["Deut.4.15-Deut.4.16"]},{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null}],"items":[{"question":"Well then, do not the Vorstians, Anthropomorphitans, and Socinians err, who maintain, God to have a body, and endued with parts, and an outward shape, and form?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, God is the Father of spirits, (2) Because, God is invisible, (3) Because, God is like to no bodily thing, nor can he be represented by any image, or corporeal likeness:","segments":[{"text":"(1) Because, God is the Father of spirits,","proofs":["Hebrews 12:9"],"refs":[{"printed":"Hebrews 12:9","osis":["Heb.12.9"]}],"note":null},{"text":"(2) Because, God is invisible,","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"(3) Because, God is like to no bodily thing, nor can he be represented by any image, or corporeal likeness:","proofs":["Isaiah 40:18","Acts 17:29"],"refs":[{"printed":"Isaiah 40:18","osis":["Isa.40.18"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null}],"items":[]}]},{"question":"Are there in the unity of the Godhead, three Persons, of one substance, power and eternity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 5:7","Matthew 3:16–17","28:19","2 Corinthians 13:14"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null}],"items":[{"question":"Well then, do not the Arians, and Socinians err, and others, Who deny the Godhead of the Son, and holy Ghost?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Tritheitae err, Who deny the Unity of the Divine essence?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Thirdly, do not the Sabellians err, Who deny the real distinction of the Persons?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And lastly, do not the Quakers err, who maintain, there are no Persons in the Godhead?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the places of Scripture already cited. (2) From the Apostolical Benediction, in which the three Persons of the God-head, are called upon expresly: (3) From, Where the three Persons, are named Spirit, Lord, God. And from But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth. (4) Because, there are three, that bear record in heaven, the Father, the Son, and the holy Spirit. These three, must be either three Persons, or three Gods. This last, is the hight of impossibility; therefore they must be three Persons. Here they are put to silence, and have nothing to reply; such is the strength, and power of Truth, which is able to stop the mouths of the greatest rebels against religion and reason. But there is good ground for the word Person, where Christ is said to be the express Image, or impression of the Fathers Person. Because, the Person of the Son, perfectly represents the Person of the Father, as an Impression doth the Seal: wherefore he is also called the image of the invisible GOD, The Greek word is 〈 in non-Latin alphabet 〉, Subsistence, or Person, whereby is understood, the Person of the Father as distinct from the Son, and subsists of himself, and in himself, and is, as the Original of the Person of the Son, by an eternal and ineffable generation. That there are three Persons in the Godhead; it is further evident, (1) from all the Epistles, written to the seven Churches of Asia. For, as may be gathered from it is the Father that sends, it is the Son that gives John the Commission, and it is the holy Ghost in the close, that is mentioned as a joynt speaker. (2) Because, in that Epistle written to Thyatira, there are three distinctly named, first, the Father and the Son, in these words, these things saith the Son of God. Next, there is named in the last verse of that second chapter, the Spirit, he that hath an ear, let him hear what the Spirit saith unto the Churches. (3) Because, in the beginning of that Epistle to the Church of Sardis, they are all three put together, these things saith He, (to wit, the Son) that hath the seven Spirits of GOD. Here, GOD, that is the Father, is distinctly considered, as another Person. The seven spirits, are the holy Ghost. (4) Because, these three Persons are most fully and clearly distinguished in the fifth chapter. First, the Father sitting on the Throne. Secondly, the Lamb, or the Son of GOD: And thirdly, the seven Spirits, or the holy Ghost, so called from the pouring out of his Gifts upon the Churches, in that aboundant manner, as if he were seven Spirits, or a sevenfold Spirit. It is evident also, that the Father, Son, and Spirit are really distinct from one another, and are three Persons. They are indeed in respect of their Essence, which is indivisibly communicable to them, One and the same GOD; but considered Personally, they differ really, for the Father is not the Son, neither is he, that sits upon the Throne, the Lamb. Neither the Father, nor the Spirit were incarnate, but the Son, who died, and was buried, which can be said of none, but of a Person. It cannot be said that the Father died, or that the Spirit died. Next, is not the holy Ghost the spirit of GOD, as the Son is the Son of GOD? And if that, suppose, a real distinct personality, this must do it also. Now if the Father be God, and the Son be God, and the Spirit God also, who have one, and the same divine nature, and essence indivisibly communicated to them; and so, if there be but one God, and yet these three really distinct, then they must be distinct persons, in respect of their Personal properties, seing they are Persons, and distinct. The Son, (as was said) is called the express Image of the Fathers Person, which evidently shews, that the Father, considered as distinct from the Son, is a Person, and subsists. If then, thus it be, must not the Son, as distinct from the Father, and so lively and expresly representing his person, be a person also, having this from the Father? The same must be true likewise, of the holy Ghost, who is GOD equal with both, yet different from both; for he who proceedeth from the Father, and from the Son, must differ from the Father, and from the Son; as he who is begotten, must be distinct from him that begat him. Some Quakers either ignorantly, or perversely, will have the word 〈 in non-Latin alphabet 〉, translated substance, (as it is) and thus they read, the Character or Image of GODS substance, which is to be understood of Christ, (say they) not simply as GOD, but as Man. But they might as well have said, it signifies confident, or confidence, because it is so translated, But they speak here consequentially to their own Tenets, who in effect deny the Trinity, and all distinction between the Father, Son, and holy Ghost, not only in words, but in very deed. The Apostle in this place, is proving Christ the Son of GOD, to be Lord, and Heir of all things; because, GOD created the Worlds by him; He is the brightness of his glory, the express Image of his person, upholdeth all things by the Word of his power. These Titles are here given to the Son of GOD, as a Creator, and a Preserver of all things, which belong to him only, according to his Divine Nature: therefore these Titles must be understood of Christ, forasmuch, as he is the eternal Son of GOD, and a Light from the Eternal Light, of one Essence, and Glory with the Father; nevertheless distinguished from the Person of the Father, by whom the Father executes his Operations, and shews his Properties, even as the Sun by its light doth shine.","segments":[{"text":"(1) From the places of Scripture already cited. (2) From the Apostolical Benediction, in which the three Persons of the God-head, are called upon expresly:","proofs":["2 Corinthians 13:14"],"refs":[{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]}],"note":null},{"text":"(3) From,","proofs":["1 Corinthians 12:4–6"],"refs":[{"printed":"1 Corinthians 12:4–6","osis":["1Cor.12.4-1Cor.12.6"]}],"note":null},{"text":"Where the three Persons, are named Spirit, Lord, God. And from","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":null},{"text":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth. (4) Because, there are three, that bear record in heaven, the Father, the Son, and the holy Spirit.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"These three, must be either three Persons, or three Gods. This last, is the hight of impossibility; therefore they must be three Persons. Here they are put to silence, and have nothing to reply; such is the strength, and power of Truth, which is able to stop the mouths of the greatest rebels against religion and reason. But there is good ground for the word Person,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"where Christ is said to be the express Image, or impression of the Fathers Person. Because, the Person of the Son, perfectly represents the Person of the Father, as an Impression doth the Seal: wherefore he is also called the image of the invisible GOD,","proofs":["Colossians 1:15"],"refs":[{"printed":"Colossians 1:15","osis":["Col.1.15"]}],"note":null},{"text":"The Greek word is 〈 in non-Latin alphabet 〉, Subsistence, or Person, whereby is understood, the Person of the Father as distinct from the Son, and subsists of himself, and in himself, and is, as the Original of the Person of the Son, by an eternal and ineffable generation. That there are three Persons in the Godhead; it is further evident, (1) from all the Epistles, written to the seven Churches of Asia. For, as may be gathered from","proofs":["Revelation 1:1"],"refs":[{"printed":"Revelation 1:1","osis":["Rev.1.1"]}],"note":null},{"text":"it is the Father that sends, it is the Son that gives John the Commission, and it is the holy Ghost in the close, that is mentioned as a joynt speaker. (2) Because, in that Epistle written to Thyatira, there are three distinctly named, first, the Father and the Son, in these words, these things saith the Son of God. Next, there is named in the last verse of that second chapter, the Spirit, he that hath an ear, let him hear what the Spirit saith unto the Churches. (3) Because, in the beginning of that Epistle to the Church of Sardis, they are all three put together, these things saith He, (to wit, the Son) that hath the seven Spirits of GOD. Here, GOD, that is the Father, is distinctly considered, as another Person. The seven spirits, are the holy Ghost. (4) Because, these three Persons are most fully and clearly distinguished in the fifth chapter. First, the Father sitting on the Throne. Secondly, the Lamb, or the Son of GOD: And thirdly, the seven Spirits, or the holy Ghost, so called from the pouring out of his Gifts upon the Churches, in that aboundant manner, as if he were seven Spirits, or a sevenfold Spirit. It is evident also, that the Father, Son, and Spirit are really distinct from one another, and are three Persons. They are indeed in respect of their Essence, which is indivisibly communicable to them, One and the same GOD; but considered Personally, they differ really, for the Father is not the Son, neither is he, that sits upon the Throne, the Lamb. Neither the Father, nor the Spirit were incarnate, but the Son, who died, and was buried, which can be said of none, but of a Person. It cannot be said that the Father died, or that the Spirit died. Next, is not the holy Ghost the spirit of GOD, as the Son is the Son of GOD? And if that, suppose, a real distinct personality, this must do it also. Now if the Father be God, and the Son be God, and the Spirit God also, who have one, and the same divine nature, and essence indivisibly communicated to them; and so, if there be but one God, and yet these three really distinct, then they must be distinct persons, in respect of their Personal properties, seing they are Persons, and distinct. The Son, (as was said) is called the express Image of the Fathers Person, which evidently shews, that the Father, considered as distinct from the Son, is a Person, and subsists. If then, thus it be, must not the Son, as distinct from the Father, and so lively and expresly representing his person, be a person also, having this from the Father? The same must be true likewise, of the holy Ghost, who is GOD equal with both, yet different from both; for he who proceedeth from the Father, and from the Son, must differ from the Father, and from the Son; as he who is begotten, must be distinct from him that begat him. Some Quakers either ignorantly, or perversely, will have the word 〈 in non-Latin alphabet 〉, translated substance, (as it is)","proofs":["Hebrews 11:1"],"refs":[{"printed":"Hebrews 11:1","osis":["Heb.11.1"]}],"note":null},{"text":"and thus they read,","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"the Character or Image of GODS substance, which is to be understood of Christ, (say they) not simply as GOD, but as Man. But they might as well have said, it signifies confident, or confidence, because it is so translated,","proofs":["2 Corinthians 9:4","11:17"],"refs":[{"printed":"2 Corinthians 9:4","osis":["2Cor.9.4"]},{"printed":"11:17","osis":["2Cor.11.17"]}],"note":null},{"text":"But they speak here consequentially to their own Tenets, who in effect deny the Trinity, and all distinction between the Father, Son, and holy Ghost, not only in words, but in very deed. The Apostle in this place, is proving Christ the Son of GOD, to be Lord, and Heir of all things; because, GOD created the Worlds by him; He is the brightness of his glory, the express Image of his person, upholdeth all things by the Word of his power. These Titles are here given to the Son of GOD, as a Creator, and a Preserver of all things, which belong to him only, according to his Divine Nature: therefore these Titles must be understood of Christ, forasmuch, as he is the eternal Son of GOD, and a Light from the Eternal Light, of one Essence, and Glory with the Father; nevertheless distinguished from the Person of the Father, by whom the Father executes his Operations, and shews his Properties, even as the Sun by its light doth shine.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is the Son of God, of the same substance, Power, and Eternity with the Father?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 5:20","Romans 9:5","Isaiah 9:6"],"refs":[{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"note":null}],"items":[{"question":"Well then, do not the Arians err, who maintain, the Son to be a creature, brought forth before the foundations of the World?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Socinians err, who maintain, the Son to have had no Existence, before he was conceived in the Womb of the Virgin Mary?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the Scriptures above cited. (2) Because, the Son is Omnipotent, the Creator and Preserver of all things, (3) Because, he is Omniscient, and searcher of the heart,","segments":[{"text":"(1) From the Scriptures above cited. (2) Because, the Son is Omnipotent, the Creator and Preserver of all things,","proofs":["Revelation 1:18","Colossians 1:16–17"],"refs":[{"printed":"Revelation 1:18","osis":["Rev.1.18"]},{"printed":"Colossians 1:16–17","osis":["Col.1.16-Col.1.17"]}],"note":null},{"text":"(3) Because, he is Omniscient, and searcher of the heart,","proofs":["Matthew 9:3–4","John 2:25","21:17"],"refs":[{"printed":"Matthew 9:3–4","osis":["Matt.9.3-Matt.9.4"]},{"printed":"John 2:25","osis":["John.2.25"]},{"printed":"21:17","osis":["John.21.17"]}],"note":null}],"items":[]}]},{"question":"Is the Holy Ghost GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 5:3","1 Corinthians 6:19–20","3:16–17"],"refs":[{"printed":"Acts 5:3","osis":["Acts.5.3"]},{"printed":"1 Corinthians 6:19–20","osis":["1Cor.6.19-1Cor.6.20"]},{"printed":"3:16–17","osis":["1Cor.3.16-1Cor.3.17"]}],"note":null}],"items":[{"question":"Well then, do not the Macedonians, or, Pneumatomachians, Arians, Socinians, and many of the Anabaptists err, who maintain, the Holy Ghost to be a Creature, as do the Macedonians, or a Power, Vertue, or Efficacy of the Father, as many Socinians, and others do?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, the Holy Ghost, is to be worshipped as God, (2.) Because, he is omniscient, and knoweth all things, (3.) Because, he is omnipotent, the maker, and preserver of all things, the worker of miracles; and it is he, that sanctifies, and justifies the Believers, Compare with (4.) Because, Ananias is said to lie to the holy Ghost, he is said, not to lie to men, but to GOD. (5.) Because, Believers, are said to be the Temple of God: And they are said, () to be the Temple of the holy Ghost: therefore the holy Ghost is God, seeing to be the Temple of God, and the Temple of the holy Ghost, are the same. (6.) Because, none can be properly sinned against, but the true God: therefore the Holy Ghost is God: because many have been said to have sinned against the holy Ghost,","segments":[{"text":"(1.) Because, the Holy Ghost, is to be worshipped as God,","proofs":["Matthew 28:19","2 Corinthians 13:14","Revelation 1:4"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"Revelation 1:4","osis":["Rev.1.4"]}],"note":null},{"text":"(2.) Because, he is omniscient, and knoweth all things,","proofs":["1 Corinthians 2:10–11"],"refs":[{"printed":"1 Corinthians 2:10–11","osis":["1Cor.2.10-1Cor.2.11"]}],"note":null},{"text":"(3.) Because, he is omnipotent, the maker, and preserver of all things, the worker of miracles; and it is he, that sanctifies, and justifies the Believers,","proofs":["Genesis 1:2","Psalm 33:6","Matthew 12:28"],"refs":[{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Psalm 33:6","osis":["Ps.33.6"]},{"printed":"Matthew 12:28","osis":["Matt.12.28"]}],"note":null},{"text":"Compare","proofs":["Isaiah 6:9"],"refs":[{"printed":"Isaiah 6:9","osis":["Isa.6.9"]}],"note":null},{"text":"with","proofs":["Acts 28:25–27"],"refs":[{"printed":"Acts 28:25–27","osis":["Acts.28.25-Acts.28.27"]}],"note":null},{"text":"(4.) Because, Ananias is said to lie to the holy Ghost,","proofs":["Acts 5:3","5:4"],"refs":[{"printed":"Acts 5:3","osis":["Acts.5.3"]},{"printed":"5:4","osis":["Acts.5.4"]}],"note":null},{"text":"he is said, not to lie to men, but to GOD. (5.) Because, Believers, are said to be the Temple of God:","proofs":["1 Corinthians 3:16–17"],"refs":[{"printed":"1 Corinthians 3:16–17","osis":["1Cor.3.16-1Cor.3.17"]}],"note":null},{"text":"And they are said, ()","proofs":["1 Corinthians 6:19"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]}],"note":null},{"text":"to be the Temple of the holy Ghost: therefore the holy Ghost is God, seeing to be the Temple of God, and the Temple of the holy Ghost, are the same. (6.) Because, none can be properly sinned against, but the true God: therefore the Holy Ghost is God: because many have been said to have sinned against the holy Ghost,","proofs":["Matthew 12:31"],"refs":[{"printed":"Matthew 12:31","osis":["Matt.12.31"]}],"note":null}],"items":[]}]},{"question":"Doth not the Holy Ghost eternally proceed, from the Father, and the Son?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 15:26","Galatians 4:6"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null}],"items":[{"question":"Well then, doth not the Greek Church err, who maintains, the holy Ghost to proceed only from the Father?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, he is sent by the Son; (2.) Because, all things, which are the Sons, are the Fathers, except the Personal Properties, by which they are distinguished: and all things are communicated from the Father, to the Son, and consequently the holy Ghost: (3.) Because, Christ gave to his Apostles the Spirit by breathing it upon them: To shew that he proceeded from himself. (4.) Because, he is the Spirit of the Son, no less, than the Spirit of the Father: (5.) Because, if the holy Ghost did not proceed from the Son, as truely as from the Father, he would not be a person really distinct from the Son, which is contrary to (6) Because, it is said, He shall glorify me (namely by his testimony, gifts, and miracles) for he shall receive of mine, (that is, the doctrine of Salvation which I have taught you, he shall also reveal it unto you, seing he shal receive the same from me:) and shall shew it unto you. And He is called the Spirit, both of the Father, and of the Son. It is said, if any man hath not the Spirit of Christ; that is, the same Spirit, which in the foregoing verse is called the Spirit of GOD, namely the Father, and is here also called the Spirit of Christ, because he also proceeds from Christ, and is procured for us by Christ,","segments":[{"text":"(1.) Because, he is sent by the Son;","proofs":["John 15:26","Acts 2:33"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]},{"printed":"Acts 2:33","osis":["Acts.2.33"]}],"note":null},{"text":"(2.) Because, all things, which are the Sons, are the Fathers, except the Personal Properties, by which they are distinguished: and all things are communicated from the Father, to the Son, and consequently the holy Ghost:","proofs":["John 16:13–15","Matthew 11:27","John 17:10"],"refs":[{"printed":"John 16:13–15","osis":["John.16.13-John.16.15"]},{"printed":"Matthew 11:27","osis":["Matt.11.27"]},{"printed":"John 17:10","osis":["John.17.10"]}],"note":null},{"text":"(3.) Because, Christ gave to his Apostles the Spirit by breathing it upon them:","proofs":["John 20:22"],"refs":[{"printed":"John 20:22","osis":["John.20.22"]}],"note":null},{"text":"To shew that he proceeded from himself. (4.) Because, he is the Spirit of the Son, no less, than the Spirit of the Father:","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"(5.) Because, if the holy Ghost did not proceed from the Son, as truely as from the Father, he would not be a person really distinct from the Son, which is contrary to","proofs":["John 14:16–17"],"refs":[{"printed":"John 14:16–17","osis":["John.14.16-John.14.17"]}],"note":null},{"text":"(6) Because, it is said,","proofs":["John 16:14"],"refs":[{"printed":"John 16:14","osis":["John.16.14"]}],"note":null},{"text":"He shall glorify me (namely by his testimony, gifts, and miracles) for he shall receive of mine, (that is, the doctrine of Salvation which I have taught you, he shall also reveal it unto you, seing he shal receive the same from me:) and shall shew it unto you. And","proofs":["Romans 8:9"],"refs":[{"printed":"Romans 8:9","osis":["Rom.8.9"]}],"note":null},{"text":"He is called the Spirit, both of the Father, and of the Son. It is said, if any man hath not the Spirit of Christ; that is, the same Spirit, which in the foregoing verse is called the Spirit of GOD, namely the Father, and is here also called the Spirit of Christ, because he also proceeds from Christ, and is procured for us by Christ,","proofs":["John 14:26","16:7"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"16:7","osis":["John.16.7"]}],"note":null}],"items":[]}]}],"text":null},{"number":3,"title":"Of GODS Eternal Decrees","part":null,"questions":[],"paragraphs":["3.1","3.2","3.3","3.4","3.5","3.6","3.7","3.8"],"clauses":[],"items":[{"question":"Did God from all eternity, by the most holy, and wise Counsel of his Will, freely and unchangeably ordain whatsoever comes to pass?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ephesians 1:11","Romans 11:33","Hebrews 6:17","Romans 9:15, 18"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]},{"printed":"Romans 11:33","osis":["Rom.11.33"]},{"printed":"Hebrews 6:17","osis":["Heb.6.17"]},{"printed":"Romans 9:15, 18","osis":["Rom.9.15","Rom.9.18"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians, Arminians, and Jesuits err, who maintain, the things which come to pass in time, to fall out, and come to pass, without the Decree of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) From the knowledge of God, whereby from all eternity, he hath known all things infallibly, which come to pass, or shall be in time. But all things, which come to pass in time, could not have been infallibly known from eternity, but in the Decree of his divine Will. (2.) From Gods natural way of working in time: whence it is evident, that God worketh effectually, and immediately in time all things which are done: but he worketh by his will those things, which he will have to be in time (after that manner, and in that time, how, and when they come to pass) But that Act of willing, cannot happen to God in time, but hath been in him from all eternity, because God is unchangeable, (3) By enumerating several instances, concerning which, the Scripture affirms particularly, that they have been decreed by GOD, as the sufferings and death of Christ, The glorifying of those, that are to be saved. And the foreordaining the rest to damnation to be punished for their sin; The like may be said of other things, which come to pass in time; see That the Liberty and Freedom of the will, and contingency of events, is consistent with the Decree; is clear from (18.","segments":[{"text":"(1.) From the knowledge of God, whereby from all eternity, he hath known all things infallibly, which come to pass, or shall be in time.","proofs":["Acts 15:18","John 21:17","Hebrews 4:13"],"refs":[{"printed":"Acts 15:18","osis":["Acts.15.18"]},{"printed":"John 21:17","osis":["John.21.17"]},{"printed":"Hebrews 4:13","osis":["Heb.4.13"]}],"note":null},{"text":"But all things, which come to pass in time, could not have been infallibly known from eternity, but in the Decree of his divine Will. (2.) From Gods natural way of working in time:","proofs":["1 Corinthians 12:6","Romans 11:36"],"refs":[{"printed":"1 Corinthians 12:6","osis":["1Cor.12.6"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"whence it is evident, that God worketh effectually, and immediately in time all things which are done: but he worketh by his will those things, which he will have to be in time (after that manner, and in that time, how, and when they come to pass)","proofs":["Psalm 115:3"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"note":null},{"text":"But that Act of willing, cannot happen to God in time, but hath been in him from all eternity, because God is unchangeable,","proofs":["James 1:17"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"(3) By enumerating several instances, concerning which, the Scripture affirms particularly, that they have been decreed by GOD, as the sufferings and death of Christ,","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null},{"text":"The glorifying of those, that are to be saved.","proofs":["Ephesians 1:4–5","1 Thessalonians 5:9"],"refs":[{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]},{"printed":"1 Thessalonians 5:9","osis":["1Thess.5.9"]}],"note":null},{"text":"And the foreordaining the rest to damnation to be punished for their sin;","proofs":["Jude 4"],"refs":[{"printed":"Jude 4","osis":["Jude.1.4"]}],"note":null},{"text":"The like may be said of other things, which come to pass in time; see","proofs":["Psalm 33:11","115:3","Isaiah 46:10","Proverbs 19:21"],"refs":[{"printed":"Psalm 33:11","osis":["Ps.33.11"]},{"printed":"115:3","osis":["Ps.115.3"]},{"printed":"Isaiah 46:10","osis":["Isa.46.10"]},{"printed":"Proverbs 19:21","osis":["Prov.19.21"]}],"note":null},{"text":"That the Liberty and Freedom of the will, and contingency of events, is consistent with the Decree; is clear from","proofs":["Acts 2:23","3:17"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]},{"printed":"3:17","osis":["Acts.3.17"]}],"note":null},{"text":"(18.","proofs":["Acts 4:27–28","Genesis 45:5"],"refs":[{"printed":"Acts 4:27–28","osis":["Acts.4.27-Acts.4.28"]},{"printed":"Genesis 45:5","osis":["Gen.45.5"]}],"note":null}],"items":[]}]},{"question":"Is the Decree of Predestination, (namely the Decree of Election, and Reprobation) absolute, from the meer good will, and pleasure of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"And is it particular concerning a certain number of Persons?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Timothy 2:19","John 13:18"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"John 13:18","osis":["John.13.18"]}],"note":null}],"items":[]},{"question":"Well then, do not the Lutherians, and Arminians err, who maintain, the Decree of Predestination to be general, and conditional, depending upon persevering Faith (which they affirm depends upon the will of man) and foreseen infidelity, and want of faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Papists, and Socinians, err, who maintain, the Decree of Predestination to be general, and to depend upon good and evil works, with Perseverance in them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what arguments are they confuted?","answer":"(1) From the Apostle Paul, who maketh the good will and pleasure of God, the only cause, why this man is chosen, and another, as worthy rejected, and casten off; Where he moves an objection, against the justice of God, and answers it. (2) Because, our blessed Saviour assignes it, to the good will and pleasure of God; that to some, the mysteries of Faith, for their conversion are revealed, and that they are hid from many others, who are nothing worse, but in some respect better; (3) Because, a man of himself hath no good thing in him, whereby he may be differenced from another, but what he hath freely gotten from God; (4) Because, the grace of Regeneration, justifying Faith, effectual Calling, and perseverance to the end, are given to all the Elect, and to them only; according to the eternal Decree of God: and therefore are Effects not Causes, or prerequired conditions of Election;","segments":[{"text":"(1) From the Apostle Paul, who maketh the good will and pleasure of God, the only cause, why this man is chosen, and another, as worthy rejected, and casten off;","proofs":["Romans 9:11–15"],"refs":[{"printed":"Romans 9:11–15","osis":["Rom.9.11-Rom.9.15"]}],"note":null},{"text":"Where he moves an objection, against the justice of God, and answers it. (2) Because, our blessed Saviour assignes it, to the good will and pleasure of God; that to some, the mysteries of Faith, for their conversion are revealed, and that they are hid from many others, who are nothing worse, but in some respect better;","proofs":["Matthew 11:25–26"],"refs":[{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]}],"note":null},{"text":"(3) Because, a man of himself hath no good thing in him, whereby he may be differenced from another, but what he hath freely gotten from God;","proofs":["1 Corinthians 4:7"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]}],"note":null},{"text":"(4) Because, the grace of Regeneration, justifying Faith, effectual Calling, and perseverance to the end, are given to all the Elect, and to them only; according to the eternal Decree of God: and therefore are Effects not Causes, or prerequired conditions of Election;","proofs":["Romans 8:30","Acts 13:48","Matthew 24:24","2 Timothy 1:9","John 15:16","Ephesians 1:3–5","Matthew 13:11","Romans 11:6–7"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Acts 13:48","osis":["Acts.13.48"]},{"printed":"Matthew 24:24","osis":["Matt.24.24"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"John 15:16","osis":["John.15.16"]},{"printed":"Ephesians 1:3–5","osis":["Eph.1.3-Eph.1.5"]},{"printed":"Matthew 13:11","osis":["Matt.13.11"]},{"printed":"Romans 11:6–7","osis":["Rom.11.6-Rom.11.7"]}],"note":null}],"items":[]}]},{"question":"Hath it pleased God, according to the unsearchable Counsel of of his own will, whereby he extendeth, or withholdeth mercy, as he pleaseth, for the glory of his Soveraign power, over his creatures, to pass by, and to ordain the rest of mankind to dishonour, and wrath for their sin, to the praise of his glorious Justice?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 9:17–18, 21–22","Jude 4","Matthew 11:25–26","2 Timothy 2:19–20"],"refs":[{"printed":"Romans 9:17–18, 21–22","osis":["Rom.9.17-Rom.9.18","Rom.9.21-Rom.9.22"]},{"printed":"Jude 4","osis":["Jude.1.4"]},{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]},{"printed":"2 Timothy 2:19–20","osis":["2Tim.2.19-2Tim.2.20"]}],"note":null}],"items":[{"question":"Well then, do not many of the Quakers, and others err, who maintain, that God never ordained any man to perish eternally?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1.) Because, Christ thanked his Father, Lord of Heaven and Earth, because he had hid those things from the wise and prudent, and had revealed them unto Babes; (2) Because, the Scripture faith to Pharo, even for this same purpose, have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the Earth. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardneth. Hath not the Potter power over the clay of the same lump, to make one vessel unto honour, and another unto dishonour? What, if God willing to shew his wrath, and to make his power known, endured with much long suffering, the vessels of wrath fitted to destruction; (3.) Because, in a great house, there are some vessels to honour, some to dishonour; (4.) Because, the Apostle Jude says, there are some, who of old were ordained to this condemnation, ungodly men. Note, that the cause of this reprobation, is not mans sin, but the absolute will, and good pleasure of God. Mans sin indeed is the cause, why God will punish, but no occasion, why he did ordain, to pass by, or to punish man. This Decree is just, because God has power over man, as the Potter hath power over the clay. Neither is the end of this Decree the condemnation of the creature but the manifestation of Gods Justice. Lastly, sin is the effect of mans free will, and condemnation is the effect of Justice, but the Decree of God is the cause of neither.","segments":[{"text":"(1.) Because, Christ thanked his Father, Lord of Heaven and Earth, because he had hid those things from the wise and prudent, and had revealed them unto Babes;","proofs":["Matthew 11:25–26"],"refs":[{"printed":"Matthew 11:25–26","osis":["Matt.11.25-Matt.11.26"]}],"note":null},{"text":"(2) Because, the Scripture faith to Pharo, even for this same purpose, have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the Earth. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardneth. Hath not the Potter power over the clay of the same lump, to make one vessel unto honour, and another unto dishonour? What, if God willing to shew his wrath, and to make his power known, endured with much long suffering, the vessels of wrath fitted to destruction;","proofs":["Romans 9:17–18, 21–22"],"refs":[{"printed":"Romans 9:17–18, 21–22","osis":["Rom.9.17-Rom.9.18","Rom.9.21-Rom.9.22"]}],"note":null},{"text":"(3.) Because, in a great house, there are some vessels to honour, some to dishonour;","proofs":["2 Timothy 2:19–20"],"refs":[{"printed":"2 Timothy 2:19–20","osis":["2Tim.2.19-2Tim.2.20"]}],"note":null},{"text":"(4.) Because, the Apostle Jude says, there are some, who of old were ordained to this condemnation, ungodly men. Note, that the cause of this reprobation, is not mans sin, but the absolute will, and good pleasure of God. Mans sin indeed is the cause, why God will punish, but no occasion, why he did ordain, to pass by, or to punish man. This Decree is just, because God has power over man, as the Potter hath power over the clay. Neither is the end of this Decree the condemnation of the creature but the manifestation of Gods Justice. Lastly, sin is the effect of mans free will, and condemnation is the effect of Justice, but the Decree of God is the cause of neither.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are any other redeemed by Christ, effectually called, justifyed, adopted, sanctifyed, and saved, but the Elect only?","answer":"No:","segments":[{"text":"No:","proofs":["John 17:9","Romans 8:28","John 6:64–65","10:26","8:47","1 John 2:19"],"refs":[{"printed":"John 17:9","osis":["John.17.9"]},{"printed":"Romans 8:28","osis":["Rom.8.28"]},{"printed":"John 6:64–65","osis":["John.6.64-John.6.65"]},{"printed":"10:26","osis":["John.10.26"]},{"printed":"8:47","osis":["John.8.47"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"items":[{"question":"Well then, do not the Papists, Quakers, Socinians and Arminians err, who maintain, That all men, even Reprobates are redeemed by Christ, and that many Reprobates, are effectually Called, Justified, Sanctified, and Adopted?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the Golden Chain, which cannot be loosed, mentioned by the Apostle Paul, Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. (2) Because, those and those only believe, whom GOD hath ordained to Life Eternal, (3) Because, Christ himself says to the Jews, but ye believe not, because ye are not of my Sheep: My Sheep hear my voice, and I know them, Ye are not of my Sheep, that is, of the Elect, which the Father hath given me. (4) Because, Christ would not pray for the World, but for the Elect only; (5) Because, the Election, or Elect, have obtained it, and the rest were blinded; namely, who are not elected, and effectually called, (6) Because, Christ says, greater love hath no man, than this, that a man should lay down his life for his Friends. Such a love he never had to Reprobates, whom, he professes, he never knew; with (7) Because, according to the Scripture, Christ died onely for his own Sheep, to wit, intentionally, and Efficaciously; (8) Because, the Scripture often says, that Christ died for many; (9) Because, there are many, who are living, under the Gospel, as well, as those who lived under the Law, who have not been so much as outwardly called, being nothing worse, than others who are called. (10) Because, to all and every one, the Grace of Regeneration, which is simply necessary to Salvation, is not offered: Neither do all, and every one get remission and pardon of their sins; with (11) Because, the Grace of Regeneration, is invincible, and of its own Nature, alwayes Efficacious and Powerful; (12) Because, the Grace of Regeneration, can never be lost, or fail totally, or finally; Whosoever are Called and Justified, are also Glorified,","segments":[{"text":"(1) From the Golden Chain, which cannot be loosed, mentioned by the Apostle Paul,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. (2) Because, those and those only believe, whom GOD hath ordained to Life Eternal,","proofs":["Acts 13:48","Titus 1:1"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]},{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"note":null},{"text":"(3) Because, Christ himself says to the Jews, but ye believe not, because ye are not of my Sheep: My Sheep hear my voice, and I know them,","proofs":["John 10:26–28"],"refs":[{"printed":"John 10:26–28","osis":["John.10.26-John.10.28"]}],"note":null},{"text":"Ye are not of my Sheep, that is, of the Elect, which the Father hath given me. (4) Because, Christ would not pray for the World, but for the Elect only;","proofs":["John 17:9"],"refs":[{"printed":"John 17:9","osis":["John.17.9"]}],"note":null},{"text":"(5) Because, the Election, or Elect, have obtained it, and the rest were blinded; namely, who are not elected, and effectually called,","proofs":["Romans 11:7"],"refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null},{"text":"(6) Because, Christ says, greater love hath no man, than this, that a man should lay down his life for his Friends. Such a love he never had to Reprobates, whom, he professes, he never knew;","proofs":["John 15:13"],"refs":[{"printed":"John 15:13","osis":["John.15.13"]}],"note":null},{"text":"with","proofs":["Matthew 7:23"],"refs":[{"printed":"Matthew 7:23","osis":["Matt.7.23"]}],"note":null},{"text":"(7) Because, according to the Scripture, Christ died onely for his own Sheep, to wit, intentionally, and Efficaciously;","proofs":["John 10:15"],"refs":[{"printed":"John 10:15","osis":["John.10.15"]}],"note":null},{"text":"(8) Because, the Scripture often says, that Christ died for many;","proofs":["Matthew 26:28","20:28"],"refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"20:28","osis":["Matt.20.28"]}],"note":null},{"text":"(9) Because, there are many, who are living, under the Gospel, as well, as those who lived under the Law, who have not been so much as outwardly called, being nothing worse, than others who are called. (10) Because, to all and every one, the Grace of Regeneration, which is simply necessary to Salvation, is not offered: Neither do all, and every one get remission and pardon of their sins;","proofs":["Ephesians 1:7","Colossians 1:14","Deuteronomy 29:4","Matthew 11:25, 28"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"Colossians 1:14","osis":["Col.1.14"]},{"printed":"Deuteronomy 29:4","osis":["Deut.29.4"]},{"printed":"Matthew 11:25, 28","osis":["Matt.11.25","Matt.11.28"]}],"note":null},{"text":"with","proofs":["Matthew 13:11"],"refs":[{"printed":"Matthew 13:11","osis":["Matt.13.11"]}],"note":null},{"text":"(11) Because, the Grace of Regeneration, is invincible, and of its own Nature, alwayes Efficacious and Powerful;","proofs":["Ezekiel 11:19–20","Ephesians 2:1, 5","1:19"],"refs":[{"printed":"Ezekiel 11:19–20","osis":["Ezek.11.19-Ezek.11.20"]},{"printed":"Ephesians 2:1, 5","osis":["Eph.2.1","Eph.2.5"]},{"printed":"1:19","osis":["Eph.1.19"]}],"note":null},{"text":"(12) Because, the Grace of Regeneration, can never be lost, or fail totally, or finally;","proofs":["1 Peter 1:5","1 John 3:9"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]},{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"Whosoever are Called and Justified, are also Glorified,","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":4,"title":"Of CREATION","part":null,"questions":[],"paragraphs":["4.1","4.2"],"clauses":[],"items":[{"question":"Did GOD create, or make of nothing the World, and all things therein?","answer":"Yes. Genesis first chapter to the end,","segments":[{"text":"Yes. Genesis first chapter to the end,","proofs":["Hebrews 11:3","Colossians 1:16","Acts 17:24"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians, and other Hereticks, with many of the old Pagan Philosophers err, who maintain, the World to have been made of some pre-existent matter, not capable of production: And consequently, that Creation, or making something of nothing, is simply impossible?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the testimony of Moses, Genesis first chapter. (2) From the testimony of Isaiah, (3) From the testimony of the Author to the Hebrews, (4) Because, the Scripture attributeth to GOD only, Eternity, and Incorruptibility; It is reported of Socinus, by a very learned Man, who had it from one of his Disciples, that he privately denyed the World to be made of nothing, lest thereby he should be necessitated to acknowledge the Infiniteness of GODS Power: which Tenet afterwards was more publickly avowed, and maintained by some of his Followers.","segments":[{"text":"(1) From the testimony of Moses, Genesis first chapter. (2) From the testimony of Isaiah,","proofs":["Isaiah 40:28","45:18"],"refs":[{"printed":"Isaiah 40:28","osis":["Isa.40.28"]},{"printed":"45:18","osis":["Isa.45.18"]}],"note":null},{"text":"(3) From the testimony of the Author to the Hebrews,","proofs":["Hebrews 11:3","Colossians 1:16–17","Romans 11:36"],"refs":[{"printed":"Hebrews 11:3","osis":["Heb.11.3"]},{"printed":"Colossians 1:16–17","osis":["Col.1.16-Col.1.17"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"(4) Because, the Scripture attributeth to GOD only, Eternity, and Incorruptibility;","proofs":["Psalm 102:26–27","Genesis 21:33","1 Timothy 1:17"],"refs":[{"printed":"Psalm 102:26–27","osis":["Ps.102.26-Ps.102.27"]},{"printed":"Genesis 21:33","osis":["Gen.21.33"]},{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"It is reported of Socinus, by a very learned Man, who had it from one of his Disciples, that he privately denyed the World to be made of nothing, lest thereby he should be necessitated to acknowledge the Infiniteness of GODS Power: which Tenet afterwards was more publickly avowed, and maintained by some of his Followers.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Did GOD create all things, whether Visible, or Invisible?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Colossians 1:16","Acts 17:24"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]}],"note":null}],"items":[{"question":"Well then, do not some Hereticks err, who maintain, That the Angels were not created by GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the Psalmist David, (2) Because, they are the Servants and Sons of GOD, Brethren, and Fellow-servants with us, willing and ready to obey the commands of GOD their Maker; (3) Because, many of the Angels left their first habitation, and did not continue in the Truth, and so made defection from the obedience of their Creator, and are reserved in everlasting chains, under darkness, unto the Judgement of the great Day;","segments":[{"text":"(1) From the Psalmist David,","proofs":["Psalm 33:6","148:2, 5–6","Colossians 1:16","Romans 11:36","Nehemiah 9:6"],"refs":[{"printed":"Psalm 33:6","osis":["Ps.33.6"]},{"printed":"148:2, 5–6","osis":["Ps.148.2","Ps.148.5-Ps.148.6"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]},{"printed":"Nehemiah 9:6","osis":["Neh.9.6"]}],"note":null},{"text":"(2) Because, they are the Servants and Sons of GOD, Brethren, and Fellow-servants with us, willing and ready to obey the commands of GOD their Maker;","proofs":["Revelation 19:10","22:9","Psalm 104:4"],"refs":[{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"22:9","osis":["Rev.22.9"]},{"printed":"Psalm 104:4","osis":["Ps.104.4"]}],"note":null},{"text":"(3) Because, many of the Angels left their first habitation, and did not continue in the Truth, and so made defection from the obedience of their Creator, and are reserved in everlasting chains, under darkness, unto the Judgement of the great Day;","proofs":["Jude 6","2 Peter 2:4","Matthew 25:41","John 8:48"],"refs":[{"printed":"Jude 6","osis":["Jude.1.6"]},{"printed":"2 Peter 2:4","osis":["2Pet.2.4"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"John 8:48","osis":["John.8.48"]}],"note":null}],"items":[]}]},{"question":"Did GOD make Man Male and Female, with reasonable and immortal Souls?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Genesis 1:27","2:7","Ecclesiastes 12:7","Luke 23:43","Matthew 10:28"],"refs":[{"printed":"Genesis 1:27","osis":["Gen.1.27"]},{"printed":"2:7","osis":["Gen.2.7"]},{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null}],"items":[{"question":"Well then, do not the Sadducees, and the Epicureans err, who maintain, The Souls of all Men to perish, and die for ever?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise, very many of the Socinians, and others err, who affirm, The Souls of Men to be extinguished or put out, till the Resurrection, and then to be brought to life again?","answer":"Yes. Do not likewise the Anabaptists, and many of the Arminians, and some called Arrabians err, who maintain, The Souls of Men, after death, till the Resurrection to fall asleep, (that is, to be without any sense, or motion, thought, or vital operation,) whether it be in their body, or in some cavernes of the Earth? Yes.","segments":[{"text":"Yes. Do not likewise the Anabaptists, and many of the Arminians, and some called Arrabians err, who maintain, The Souls of Men, after death, till the Resurrection to fall asleep, (that is, to be without any sense, or motion, thought, or vital operation,) whether it be in their body, or in some cavernes of the Earth? Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From our blessed Lord and Saviours words, fear not them, (says he) which kill the Body, but are not able to kill the Soul: (2) From the testimony of Solomon: then shall the dust return to the earth, as it was, and the Spirit shall return to God, who gave it, (3) Because, Paul desired to be dissolved, trusting that his soul after death should have more near communion with Christ: (4) They may be confuted from several, and particular instances in the Scripture, as is clear from the souls of Dives and Lazarus, From these words of Christ to the Theif, verily, I say unto thee, thou shalt be with me, this day in Paradise, From the appearing of Moses, and Elias, upon the Mount with Christ;","segments":[{"text":"(1) From our blessed Lord and Saviours words, fear not them, (says he) which kill the Body, but are not able to kill the Soul:","proofs":["Matthew 10:28"],"refs":[{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null},{"text":"(2) From the testimony of Solomon: then shall the dust return to the earth, as it was, and the Spirit shall return to God, who gave it,","proofs":["Ecclesiastes 12:7"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]}],"note":null},{"text":"(3) Because, Paul desired to be dissolved, trusting that his soul after death should have more near communion with Christ:","proofs":["Philippians 1:23"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"(4) They may be confuted from several, and particular instances in the Scripture, as is clear from the souls of Dives and Lazarus,","proofs":["Luke 16:22"],"refs":[{"printed":"Luke 16:22","osis":["Luke.16.22"]}],"note":null},{"text":"From these words of Christ to the Theif, verily, I say unto thee, thou shalt be with me, this day in Paradise,","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"From the appearing of Moses, and Elias, upon the Mount with Christ;","proofs":["Matthew 17:3"],"refs":[{"printed":"Matthew 17:3","osis":["Matt.17.3"]}],"note":null}],"items":[]}]},{"question":"Did God create man, Male and Female, with Righteousness, and true holiness, after his own Image, as being connatural to him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Genesis 1:26","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who deny this, and the Arminians, who call this righteousness supernatural?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From these words spoken by God himself, let us make man, in our own Image, (2) From Gods own testimony, affirming the same thing; (3) Because, before the Fall, both Adam, and Eve walked naked and were not ashamed:","segments":[{"text":"(1) From these words spoken by God himself, let us make man, in our own Image,","proofs":["Genesis 1:26–27"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]}],"note":null},{"text":"(2) From Gods own testimony, affirming the same thing;","proofs":["Genesis 9:6"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]}],"note":null},{"text":"(3) Because, before the Fall, both Adam, and Eve walked naked and were not ashamed:","proofs":["Genesis 2:25"],"refs":[{"printed":"Genesis 2:25","osis":["Gen.2.25"]}],"note":null}],"items":[]}]}],"text":null},{"number":5,"title":"Of PROVIDENCE","part":null,"questions":[],"paragraphs":["5.1","5.2","5.3","5.4","5.5","5.6","5.7"],"clauses":[],"items":[{"question":"Doth God uphold, direct, dispose, and govern all Creatures, their Actions, and all things from the greatest, even to the least?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 1:3","Daniel 4:34–35","Psalm 135:6","Acts 17:25–26, 28","Job 38–41"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Daniel 4:34–35","osis":["Dan.4.34-Dan.4.35"]},{"printed":"Psalm 135:6","osis":["Ps.135.6"]},{"printed":"Acts 17:25–26, 28","osis":["Acts.17.25-Acts.17.26","Acts.17.28"]},{"printed":"Job 38–41","osis":["Job.38-Job.41"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians, Arminians, and that great Philosopher Durandus, with others called the Epicureans err, who deny, that God preserves all things immediately: to be the immediate cause of all things, which fall out: to govern things, which are contingent, and the free acts of the will of man, and evil Actions?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, it is God, that worketh all in all. (2) Because, he worketh all things, according to the counsel of his own will. (3) Because, of Him, and through Him, and to Him▪ are all things;","segments":[{"text":"(1) Because, it is God, that worketh all in all.","proofs":["1 Corinthians 12:5–6"],"refs":[{"printed":"1 Corinthians 12:5–6","osis":["1Cor.12.5-1Cor.12.6"]}],"note":null},{"text":"(2) Because, he worketh all things, according to the counsel of his own will.","proofs":["Ephesians 1:11"],"refs":[{"printed":"Ephesians 1:11","osis":["Eph.1.11"]}],"note":null},{"text":"(3) Because, of Him, and through Him, and to Him▪ are all things;","proofs":["Romans 11:36"],"refs":[{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null}],"items":[]}]},{"question":"Doth the Almighty Power, unsearchable wisdom and infinite goodness of God so far manifest themselves in his Providence, that it extendeth it self, even to the first fall, and all other sins of Angels, and Men; and that not by a bare Permission, but such as hath joyned with it, a most wise, and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 11:32–34","2 Samuel 24:1","1 Kings 21:22–23","1 Chronicles 10:4, 13–14","2 Samuel 16:10","Acts 14:16","Psalm 76:10","2 Kings 19:28","Genesis 50:20"],"refs":[{"printed":"Romans 11:32–34","osis":["Rom.11.32-Rom.11.34"]},{"printed":"2 Samuel 24:1","osis":["2Sam.24.1"]},{"printed":"1 Kings 21:22–23","osis":["1Kgs.21.22-1Kgs.21.23"]},{"printed":"1 Chronicles 10:4, 13–14","osis":["1Chr.10.4","1Chr.10.13-1Chr.10.14"]},{"printed":"2 Samuel 16:10","osis":["2Sam.16.10"]},{"printed":"Acts 14:16","osis":["Acts.14.16"]},{"printed":"Psalm 76:10","osis":["Ps.76.10"]},{"printed":"2 Kings 19:28","osis":["2Kgs.19.28"]},{"printed":"Genesis 50:20","osis":["Gen.50.20"]}],"note":null}],"items":[{"question":"Well then, do not the Lutherians, Papists, Arminians, and Socinians err, who maintain, that the Lord concurrs only to sinful actions, by a bare, naked, and idle Permission?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Scripture says, GOD blinds their eyes, and hardens their hearts, even actively, and judicially; (2.) Because, God is said to punish one sin, with another. (3) From the practise of Job, and David, who, when they were afflicted, and persecuted looked to God, and took it patiently;","segments":[{"text":"(1) Because, the Scripture says, GOD blinds their eyes, and hardens their hearts, even actively, and judicially;","proofs":["John 12:40","Exodus 7:3","Deuteronomy 2:30","Romans 9:18"],"refs":[{"printed":"John 12:40","osis":["John.12.40"]},{"printed":"Exodus 7:3","osis":["Exod.7.3"]},{"printed":"Deuteronomy 2:30","osis":["Deut.2.30"]},{"printed":"Romans 9:18","osis":["Rom.9.18"]}],"note":null},{"text":"(2.) Because, God is said to punish one sin, with another.","proofs":["Romans 1:24, 26, 28","1 Thessalonians 2:11–12"],"refs":[{"printed":"Romans 1:24, 26, 28","osis":["Rom.1.24","Rom.1.26","Rom.1.28"]},{"printed":"1 Thessalonians 2:11–12","osis":["1Thess.2.11-1Thess.2.12"]}],"note":null},{"text":"(3) From the practise of Job, and David, who, when they were afflicted, and persecuted looked to God, and took it patiently;","proofs":["Job 1:21"],"refs":[{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null}],"items":[]}]},{"question":"Doth the sinfulness of the action proceed only from the Creature, and not from God?","answer":"I answer, from the Creature only;","segments":[{"text":"I answer, from the Creature only;","proofs":["James 1:13–14, 17","1 John 2:16","Psalm 50:21"],"refs":[{"printed":"James 1:13–14, 17","osis":["Jas.1.13-Jas.1.14","Jas.1.17"]},{"printed":"1 John 2:16","osis":["1John.2.16"]},{"printed":"Psalm 50:21","osis":["Ps.50.21"]}],"note":null}],"items":[{"question":"Well then, do not the Libertines err, who affirm, God (without blasphemy be it spoken) to be the Author and Cause of all sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From Davids testimony; (2) From Moses his testimony; (3) From Daniels testimony; (4) From the testimony of (5) From the testimony of John; (6) From the testimony of Paul; (7) From the testimony of Habukkuk; From reason (1) because God is in the highest degree, essentially, and infinitely Holy, and Good, and therefore pure, and free, from every spot, and blemish, (2) Because, God is absolutely perfect, and therefore he cannot fail, or be deficient in working (3) Because, God is the Judge of the World? He is the Forbidder, the Hater, and Revenger, of all sin, and unrighteousness, as contrary to his holy Nature, and Law: Exod chap: 20: (4:) Because, by his own most absolute, and most supream dominion, Soveraignty, and infinite perfection, He is in, and of himself, above all Law whatsoever, and under the command of none, in Heaven; or in Earth.","segments":[{"text":"(1) From Davids testimony;","proofs":["Psalm 5:4"],"refs":[{"printed":"Psalm 5:4","osis":["Ps.5.4"]}],"note":null},{"text":"(2) From Moses his testimony;","proofs":["Deuteronomy 32:4"],"refs":[{"printed":"Deuteronomy 32:4","osis":["Deut.32.4"]}],"note":null},{"text":"(3) From Daniels testimony;","proofs":["Daniel 9:14"],"refs":[{"printed":"Daniel 9:14","osis":["Dan.9.14"]}],"note":null},{"text":"(4) From the testimony of","proofs":["James 1:13"],"refs":[{"printed":"James 1:13","osis":["Jas.1.13"]}],"note":null},{"text":"(5) From the testimony of John;","proofs":["1 John 2:16","1:5"],"refs":[{"printed":"1 John 2:16","osis":["1John.2.16"]},{"printed":"1:5","osis":["1John.1.5"]}],"note":null},{"text":"(6) From the testimony of Paul;","proofs":["Romans 3:3–5"],"refs":[{"printed":"Romans 3:3–5","osis":["Rom.3.3-Rom.3.5"]}],"note":null},{"text":"(7) From the testimony of Habukkuk;","proofs":["Habakkuk 1:13"],"refs":[{"printed":"Habakkuk 1:13","osis":["Hab.1.13"]}],"note":null},{"text":"From reason (1) because God is in the highest degree, essentially, and infinitely Holy, and Good, and therefore pure, and free, from every spot, and blemish,","proofs":["Isaiah 6:3","Psalm 78:41","1 Peter 1:15–16","Leviticus 11:44"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]},{"printed":"Psalm 78:41","osis":["Ps.78.41"]},{"printed":"1 Peter 1:15–16","osis":["1Pet.1.15-1Pet.1.16"]},{"printed":"Leviticus 11:44","osis":["Lev.11.44"]}],"note":null},{"text":"(2) Because, God is absolutely perfect, and therefore he cannot fail, or be deficient in working (3) Because, God is the Judge of the World? He is the Forbidder, the Hater, and Revenger, of all sin, and unrighteousness, as contrary to his holy Nature, and Law: Exod chap: 20:","proofs":["Romans 3:5–6","Genesis 18:25","Romans 1:17","Psalm 5:4"],"refs":[{"printed":"Romans 3:5–6","osis":["Rom.3.5-Rom.3.6"]},{"printed":"Genesis 18:25","osis":["Gen.18.25"]},{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"Psalm 5:4","osis":["Ps.5.4"]}],"note":null},{"text":"(4:) Because, by his own most absolute, and most supream dominion, Soveraignty, and infinite perfection, He is in, and of himself, above all Law whatsoever, and under the command of none, in Heaven; or in Earth.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":6,"title":"Concerning the Fall of Man, of Sin, and the punishment thereof","part":null,"questions":[],"paragraphs":["6.1","6.2","6.3","6.4","6.5","6.6"],"clauses":[],"items":[{"question":"Is the guilt of the sin of our first Parents imputed, and the same death in sin, and corrupted Nature, conveyed to all their Posterity, descending from them by ordinary generation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 5:12, 15–19","1 Corinthians 15:21–22, 45, 49","Psalm 51:5","Genesis 5:3","Job 14:4","15:14"],"refs":[{"printed":"Romans 5:12, 15–19","osis":["Rom.5.12","Rom.5.15-Rom.5.19"]},{"printed":"1 Corinthians 15:21–22, 45, 49","osis":["1Cor.15.21-1Cor.15.22","1Cor.15.45","1Cor.15.49"]},{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]},{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"15:14","osis":["Job.15.14"]}],"note":null}],"items":[{"question":"Well then, do not the Pelagians, and late Anabaptists, Quakers, and Socinians err, who deny, original sin inherent?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Dominicans, Franciscans▪ and Jesuits err, who maintain, the Virgin Mary, not to be conceived in Original sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Does not lastly, a certain Ring-leader of the Quakers err, who maintains, that to Infants, this Original sin, is not imputed, until by actual sin, they joyn themselves to it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From that well known place of Scripture; which is the very seat, and foundation of this Doctrine, of Original sin. (2) Because, unless a man be born again, he cannot see the kingdom of God; (3) Because, all men by Nature, and birth, are the children of wrath; (4) Because, whatever is born of the flesh, is fleshly; And who can bring a clean thing out of an unclean? Not one: (5) Because, all the thoughts, and imaginations of the heart of man (viz. of the natural, and unregenerate man) are evil continually; (6) Because, David confesseth, that he was shapen in iniquity; and in sin, did his mother conceive him; (7) Because, Infants, that are guilty of no actual transgression, need a remedy against sin, to wit, absolution, by the blood of Christ, a Seal whereof was given, according to Gods institution, under the Law to Infants, namely Circumcision, to which Baptism, under the Gospel succeeds; (8) Because, all the Elect, (among which are infants;) are redeemed by Christ, and are set at liberty from slavery, freed from the fault, and penal punishment; (9) Because, infants, are lyable to death, and other miseries, and calamities, which are the wages, and punishments of sin;","segments":[{"text":"(1) From that well known place of Scripture;","proofs":["Romans 5"],"refs":[{"printed":"Romans 5","osis":["Rom.5"]}],"note":null},{"text":"which is the very seat, and foundation of this Doctrine, of Original sin. (2) Because, unless a man be born again, he cannot see the kingdom of God;","proofs":["John 3:3"],"refs":[{"printed":"John 3:3","osis":["John.3.3"]}],"note":null},{"text":"(3) Because, all men by Nature, and birth, are the children of wrath;","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"(4) Because, whatever is born of the flesh, is fleshly;","proofs":["John 3:6"],"refs":[{"printed":"John 3:6","osis":["John.3.6"]}],"note":null},{"text":"And who can bring a clean thing out of an unclean? Not one:","proofs":["Job 14:4","15:14"],"refs":[{"printed":"Job 14:4","osis":["Job.14.4"]},{"printed":"15:14","osis":["Job.15.14"]}],"note":null},{"text":"(5) Because, all the thoughts, and imaginations of the heart of man (viz. of the natural, and unregenerate man) are evil continually;","proofs":["Genesis 6:5"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"(6) Because, David confesseth, that he was shapen in iniquity; and in sin, did his mother conceive him;","proofs":["Psalm 51:5"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]}],"note":null},{"text":"(7) Because, Infants, that are guilty of no actual transgression, need a remedy against sin, to wit, absolution, by the blood of Christ, a Seal whereof was given, according to Gods institution, under the Law to Infants, namely Circumcision, to which Baptism, under the Gospel succeeds;","proofs":["Deuteronomy 30:6","Romans 2:29","Acts 22:16","Mark 1:4","Colossians 2:12","Genesis 17:12","Matthew 28:19"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Romans 2:29","osis":["Rom.2.29"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Genesis 17:12","osis":["Gen.17.12"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"(8) Because, all the Elect, (among which are infants;)","proofs":["Matthew 18:6","Mark 9:42"],"refs":[{"printed":"Matthew 18:6","osis":["Matt.18.6"]},{"printed":"Mark 9:42","osis":["Mark.9.42"]}],"note":null},{"text":"are redeemed by Christ, and are set at liberty from slavery, freed from the fault, and penal punishment;","proofs":["John 1:29","10:15","1 Timothy 2:6"],"refs":[{"printed":"John 1:29","osis":["John.1.29"]},{"printed":"10:15","osis":["John.10.15"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null},{"text":"(9) Because, infants, are lyable to death, and other miseries, and calamities, which are the wages, and punishments of sin;","proofs":["Romans 6:23","Genesis 3:19"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null}],"items":[]}]},{"question":"Is this corruption of Nature, albeit pardoned, and mortified through Christ in some measure in the Regenerate, both it self, and all the motions thereof truely and properly sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 7:5, 7–8, 25","Galatians 5:17"],"refs":[{"printed":"Romans 7:5, 7–8, 25","osis":["Rom.7.5","Rom.7.7-Rom.7.8","Rom.7.25"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"items":[{"question":"Well then, do not the Papists, Socinians, and Arminians err, who maintain, that Concupiscence or Lust, and the first motions thereof, which have not gotten the consent of the Will, are not properly and truely sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, they are forbidden by the Moral, and Natural Law, in the tenth Command; (2) Because, Paul speaking of himself while unregenerate, calleth concupiscence and lust (of which the controversie is) often times sin and evil; (3) Because, it is a great part of the old Man, which we must lay down, and must be mortified;","segments":[{"text":"(1) Because, they are forbidden by the Moral, and Natural Law, in the tenth Command;","proofs":["Exodus 20:17","Deuteronomy 5:21","Romans 7:7"],"refs":[{"printed":"Exodus 20:17","osis":["Exod.20.17"]},{"printed":"Deuteronomy 5:21","osis":["Deut.5.21"]},{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null},{"text":"(2) Because, Paul speaking of himself while unregenerate, calleth concupiscence and lust (of which the controversie is) often times sin and evil;","proofs":["Romans 7:5–6"],"refs":[{"printed":"Romans 7:5–6","osis":["Rom.7.5-Rom.7.6"]}],"note":null},{"text":"(3) Because, it is a great part of the old Man, which we must lay down, and must be mortified;","proofs":["Colossians 3:5–6, 9","Ephesians 4:22"],"refs":[{"printed":"Colossians 3:5–6, 9","osis":["Col.3.5-Col.3.6","Col.3.9"]},{"printed":"Ephesians 4:22","osis":["Eph.4.22"]}],"note":null}],"items":[]}]},{"question":"Doth every sin, both Original and Actual, being a transgression of the Righteous Law of God, and contrary thereunto, bring in its own nature guilt upon the sinner, whereby he is bound over to the wrath of God, and the curse of the Law; and made subject to death, with all miseries Spiritual, Temporal, and Eternal?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 3:4","Romans 2:15","3:9, 19","Ephesians 2:3","Galatians 3:10","Romans 6:23","Ephesians 4:18","Romans 8:20","Lamentations 3:39","Matthew 25:41","2 Thessalonians 1:9"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]},{"printed":"Romans 2:15","osis":["Rom.2.15"]},{"printed":"3:9, 19","osis":["Rom.3.9","Rom.3.19"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Ephesians 4:18","osis":["Eph.4.18"]},{"printed":"Romans 8:20","osis":["Rom.8.20"]},{"printed":"Lamentations 3:39","osis":["Lam.3.39"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]},{"printed":"2 Thessalonians 1:9","osis":["2Thess.1.9"]}],"note":null}],"items":[{"question":"Well then, do not many of the Papists err, who maintain, That all sins are not contrary to the Law of GOD, nor transgressions thereof?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not all Papists err, Who deny every sin to be mortal, or to deserve Eternal punishment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Lastly, Do not the Socinians err, Who deny that any sin can deserve Eternal punishment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, all sins deserve Eternal death; (2) Because, every sin is a transgression of the law; (3) Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all; and therefore he deserves Eternal punishment. (4) Because, those sins of Infirmity and Ignorance, which the Saints are subject to, and which the Papists call Venial sins, will not suffer them to stand in Judgement before GOD, nor can the Saints be justified from them, but by Faith: and therefore in strick Justice; they merit, and deserve Hell; (5) Because, GOD commanded Believers under the Law, to offer typical Sacrifices, for making a propitiation for such sins; and Christ did really by his own pretious blood, purge them away, for by no less price, could they be purged, he being made a curse for them, that he might liberate those from the curse of the Law, which they had deserved for such sins, as well as for others. (6) Because, every sin is against the supreamest Law-giver, against his Holiness and Goodness, against his Infinite Majesty: and floweth from a Formal or Virtual contempt of GOD; and therefore the least sin, cannot but deserve GODS wrath, and curse eternally; 1","segments":[{"text":"(1) Because, all sins deserve Eternal death;","proofs":["Romans 6:23","Ezekiel 18:4","Romans 8:6, 13"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Ezekiel 18:4","osis":["Ezek.18.4"]},{"printed":"Romans 8:6, 13","osis":["Rom.8.6","Rom.8.13"]}],"note":null},{"text":"(2) Because, every sin is a transgression of the law;","proofs":["1 John 3:4"],"refs":[{"printed":"1 John 3:4","osis":["1John.3.4"]}],"note":null},{"text":"(3) Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;","proofs":["James 2:10–11"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null},{"text":"and therefore he deserves Eternal punishment. (4) Because, those sins of Infirmity and Ignorance, which the Saints are subject to, and which the Papists call Venial sins, will not suffer them to stand in Judgement before GOD, nor can the Saints be justified from them, but by Faith: and therefore in strick Justice; they merit, and deserve Hell;","proofs":["Psalm 143:2","130:3–4, 8"],"refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]},{"printed":"130:3–4, 8","osis":["Ps.130.3-Ps.130.4","Ps.130.8"]}],"note":null},{"text":"(5) Because, GOD commanded Believers under the Law, to offer typical Sacrifices, for making a propitiation for such sins; and Christ did really by his own pretious blood, purge them away, for by no less price, could they be purged, he being made a curse for them, that he might liberate those from the curse of the Law, which they had deserved for such sins, as well as for others.","proofs":["Leviticus 4:2–3, 14–15, 20, 22, 24, 31","5:17–18","Galatians 3:13","Hebrews 10:10, 12, 14","9:14, 22","1 John 1:7, 9","Ephesians 5:25–27","1 Peter 1:18–19"],"refs":[{"printed":"Leviticus 4:2–3, 14–15, 20, 22, 24, 31","osis":["Lev.4.2-Lev.4.3","Lev.4.14-Lev.4.15","Lev.4.20","Lev.4.22","Lev.4.24","Lev.4.31"]},{"printed":"5:17–18","osis":["Lev.5.17-Lev.5.18"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Hebrews 10:10, 12, 14","osis":["Heb.10.10","Heb.10.12","Heb.10.14"]},{"printed":"9:14, 22","osis":["Heb.9.14","Heb.9.22"]},{"printed":"1 John 1:7, 9","osis":["1John.1.7","1John.1.9"]},{"printed":"Ephesians 5:25–27","osis":["Eph.5.25-Eph.5.27"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"(6) Because, every sin is against the supreamest Law-giver, against his Holiness and Goodness, against his Infinite Majesty: and floweth from a Formal or Virtual contempt of GOD; and therefore the least sin, cannot but deserve GODS wrath, and curse eternally;","proofs":["James 2:10–11","Leviticus 10:3","11:44–45"],"refs":[{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]},{"printed":"Leviticus 10:3","osis":["Lev.10.3"]},{"printed":"11:44–45","osis":["Lev.11.44-Lev.11.45"]}],"note":null},{"text":"1","proofs":["Job 3:4","Ephesians 5:6"],"refs":[{"printed":"Job 3:4","osis":["Job.3.4"]},{"printed":"Ephesians 5:6","osis":["Eph.5.6"]}],"note":null}],"items":[]}]}],"text":null},{"number":7,"title":"Of GODS Covenant with Man","part":null,"questions":[],"paragraphs":["7.1","7.2","7.3","7.4","7.5","7.6"],"clauses":[],"items":[{"question":"Did all these Sacrifices and other Types, and Ordinances by which the Covenant of Grace was administerd before our Saviours Incarnation, adumbrate, and foresignifie Christ to come?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 8–10","Romans 4:11","Colossians 2:11–12","1 Corinthians 5:7"],"refs":[{"printed":"Hebrews 8–10","osis":["Heb.8-Heb.10"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, that the Legal Sacrifices did not foresignifie the expiatory Sacrifice of Christ, neither were Types nor Figures of it; but that those Sacrifices, which the Jews offered for sin, did really, and in very deed, purge away all the sins for which they were offered?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"There are here two parts to be considered; First, the Negative, That the Legal Sacrifices did not foresignifie. The second, the Affirmative, that they did truely make a real expiation and atonement. The first is evidently confuted from Scripture Testimonies; for the Law having a shadow of good things to come, and not the very Image of the things, can never with those Sacrifices which they offered year by year, continually, make the Comers thereunto perfect; The Apostle calls here, these Legal Sacrifices, a Shadow: and: he calls them a Figure: and, he calls them 〈 in non-Latin alphabet 〉, Exemplaria verorum, the Figures of the True; and: he calls them a shadow of things to come, but the Body is of Christ, which is nothing else, but that the thing signified is of Christ: that is to say, fulfilled in Christ. For all the shadows of the Old Testament, had a respect to Christ, and his Benefits; by whose coming they also have an end. And it is said, That the Law was given by Moses, but Grace and Truth came by Jesus Christ. By Grace, understand the Grace of Redemption, from the curse of the Law; and of Adoption for Children; By Truth, understand the fulfilling both of the Promises, and of the Ceremonies, and Types; For this cause the Apostles have alwayes pressed, the Abrogation of the Legal Rites, and Ceremonies; because the Truth being exhibited, by the coming of the Anti-type, the shadows of the Type, ought deservedly to cease, and be no more: according to that of The second part is likewise evidently confuted; namely, that the Legal Sacrifices did truely and really purge away all the sins, for which they were offered. (1) Because, the Apostle sayes, the blood of Bulls, and Goats, cannot take away sin; (2) Because, those Sacrifices were not able to make him that did the service perfect; (3) Because, these Legal Sacrifices did leave the sins of such as offered, unexpiated, until they were purged away by the death, and blood of Christ; (4) Because, the sins of Believers, under the Old Testament were forgiven and pardoned after the same manner, that our sins under the New Testament are pardoned;","segments":[{"text":"There are here two parts to be considered; First, the Negative, That the Legal Sacrifices did not foresignifie. The second, the Affirmative, that they did truely make a real expiation and atonement. The first is evidently confuted from Scripture Testimonies; for the Law having a shadow of good things to come, and not the very Image of the things, can never with those Sacrifices which they offered year by year, continually, make the Comers thereunto perfect;","proofs":["Hebrews 10:4"],"refs":[{"printed":"Hebrews 10:4","osis":["Heb.10.4"]}],"note":null},{"text":"The Apostle calls here, these Legal Sacrifices, a Shadow: and:","proofs":["Hebrews 9:9"],"refs":[{"printed":"Hebrews 9:9","osis":["Heb.9.9"]}],"note":null},{"text":"he calls them a Figure: and,","proofs":["Hebrews 9:24"],"refs":[{"printed":"Hebrews 9:24","osis":["Heb.9.24"]}],"note":null},{"text":"he calls them 〈 in non-Latin alphabet 〉, Exemplaria verorum, the Figures of the True; and:","proofs":["Colossians 2:17"],"refs":[{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"he calls them a shadow of things to come, but the Body is of Christ, which is nothing else, but that the thing signified is of Christ: that is to say, fulfilled in Christ. For all the shadows of the Old Testament, had a respect to Christ, and his Benefits; by whose coming they also have an end. And","proofs":["John 1:17"],"refs":[{"printed":"John 1:17","osis":["John.1.17"]}],"note":null},{"text":"it is said, That the Law was given by Moses, but Grace and Truth came by Jesus Christ. By Grace, understand the Grace of Redemption, from the curse of the Law;","proofs":["Galatians 3:13"],"refs":[{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null},{"text":"and of Adoption for Children;","proofs":["John 1:12","Romans 8:15"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]}],"note":null},{"text":"By Truth, understand the fulfilling both of the Promises,","proofs":["2 Corinthians 1:20"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]}],"note":null},{"text":"and of the Ceremonies, and Types;","proofs":["Colossians 2:17"],"refs":[{"printed":"Colossians 2:17","osis":["Col.2.17"]}],"note":null},{"text":"For this cause the Apostles have alwayes pressed, the Abrogation of the Legal Rites, and Ceremonies; because the Truth being exhibited, by the coming of the Anti-type, the shadows of the Type, ought deservedly to cease, and be no more: according to that of","proofs":["Daniel 9:27"],"refs":[{"printed":"Daniel 9:27","osis":["Dan.9.27"]}],"note":null},{"text":"The second part is likewise evidently confuted; namely, that the Legal Sacrifices did truely and really purge away all the sins, for which they were offered. (1) Because, the Apostle sayes, the blood of Bulls, and Goats, cannot take away sin;","proofs":["Hebrews 10:4"],"refs":[{"printed":"Hebrews 10:4","osis":["Heb.10.4"]}],"note":null},{"text":"(2) Because, those Sacrifices were not able to make him that did the service perfect;","proofs":["Hebrews 9:9"],"refs":[{"printed":"Hebrews 9:9","osis":["Heb.9.9"]}],"note":null},{"text":"(3) Because, these Legal Sacrifices did leave the sins of such as offered, unexpiated, until they were purged away by the death, and blood of Christ;","proofs":["Hebrews 9:15"],"refs":[{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null},{"text":"(4) Because, the sins of Believers, under the Old Testament were forgiven and pardoned after the same manner, that our sins under the New Testament are pardoned;","proofs":["Acts 15:11"],"refs":[{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"items":[]}]},{"question":"Was the administration of the Covenant under the Old Testament, sufficient for the time, and efficacious, through the operation of the Spirit, to instruct and build up the Elect, in the Faith of the promised Messiah, by whom they had full remission of sins, and eternal Salvation?","answer":"Yes:","segments":[{"text":"Yes:","proofs":["1 Corinthians 10:1–4","Hebrews 11:13","John 8:56"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]},{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"John 8:56","osis":["John.8.56"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, That life Eternal, under the Old Testament, was never promised to the Believers of that time, neither had they any promise to expect it from GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, there are promises extant in the Old Testament of life eternal; where it is said, Israel shall be saved with an everlasting Salvation; see: (2) Because, the Fathers under the old Testament, believed and expected life Eternal; as: David, Abraham, Isaac, and Jacob, all of these waited for eternal life; (3) Because, some at that time were put into actual possession of it; as Enoch, So was Elias taken up into Heaven, and put into actual possession likewise; (4) Because, the Scripture of the Old Testament pointeth forth the way to Eternal life, as Christ witnesseth; and Paul, (5) Because, Believers under the Old Testament were most happy; (6) Because, Temporal good things, were to them pledges of Spiritual good things, and life eternal;","segments":[{"text":"(1) Because, there are promises extant in the Old Testament of life eternal;","proofs":["Isaiah 45:17"],"refs":[{"printed":"Isaiah 45:17","osis":["Isa.45.17"]}],"note":null},{"text":"where it is said, Israel shall be saved with an everlasting Salvation; see:","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null},{"text":"(2) Because, the Fathers under the old Testament, believed and expected life Eternal; as:","proofs":["Job 19:25–27"],"refs":[{"printed":"Job 19:25–27","osis":["Job.19.25-Job.19.27"]}],"note":null},{"text":"David,","proofs":["Psalm 17:15"],"refs":[{"printed":"Psalm 17:15","osis":["Ps.17.15"]}],"note":null},{"text":"Abraham, Isaac, and Jacob, all of these waited for eternal life;","proofs":["Hebrews 11:9–10"],"refs":[{"printed":"Hebrews 11:9–10","osis":["Heb.11.9-Heb.11.10"]}],"note":null},{"text":"(3) Because, some at that time were put into actual possession of it; as Enoch,","proofs":["Hebrews 11:5"],"refs":[{"printed":"Hebrews 11:5","osis":["Heb.11.5"]}],"note":null},{"text":"So was Elias taken up into Heaven, and put into actual possession likewise;","proofs":["2 Kings 2:11"],"refs":[{"printed":"2 Kings 2:11","osis":["2Kgs.2.11"]}],"note":null},{"text":"(4) Because, the Scripture of the Old Testament pointeth forth the way to Eternal life, as Christ witnesseth;","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"and Paul,","proofs":["2 Timothy 3:15"],"refs":[{"printed":"2 Timothy 3:15","osis":["2Tim.3.15"]}],"note":null},{"text":"(5) Because, Believers under the Old Testament were most happy;","proofs":["Psalm 144:15"],"refs":[{"printed":"Psalm 144:15","osis":["Ps.144.15"]}],"note":null},{"text":"(6) Because, Temporal good things, were to them pledges of Spiritual good things, and life eternal;","proofs":["Hebrews 11:8–9"],"refs":[{"printed":"Hebrews 11:8–9","osis":["Heb.11.8-Heb.11.9"]}],"note":null}],"items":[]}]},{"question":"Are there two Covenants of Grace, differing in substance; or but one and the same, under various dispensations?","answer":"One onely:","segments":[{"text":"One onely:","proofs":["Galatians 3:14, 16","Acts 15:11","Romans 3:21–23, 30","4:3, 6, 16–17, 23–24","Hebrews 13:8"],"refs":[{"printed":"Galatians 3:14, 16","osis":["Gal.3.14","Gal.3.16"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]},{"printed":"Romans 3:21–23, 30","osis":["Rom.3.21-Rom.3.23","Rom.3.30"]},{"printed":"4:3, 6, 16–17, 23–24","osis":["Rom.4.3","Rom.4.6","Rom.4.16-Rom.4.17","Rom.4.23-Rom.4.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err; who maintain; a Substantial; and not an Accidental difference between the old Covenant and the new?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, in both the Covenants there is the same promise of Grace, concerning remission of sins, and life Eternal freely to be given to Believers, for Christs sake; where the seed of the Woman, is promised to bruise the head of the Serpent: and it is said, I shall be thy GOD, and the GOD of thy seed after thee; and it is said, in thy seed shall all the Nations of the Earth be blessed: and it is said, he that believeth, hath Everlasting life: And it is said, but we believe, that through the Grace of our Lord Jesus Christ, we shall be saved, even as they. (2) Because, one, and the same Faith, and Obedience, on both sides, is required; walk before me, and be thou perfect, Christ sayes, after he came to Galilee, preaching the Gospel of the Kingdom, the time is fulfilled, and the Kingdom of GOD is at hand; repent ye, and believe the Gospel.","segments":[{"text":"(1) Because, in both the Covenants there is the same promise of Grace, concerning remission of sins, and life Eternal freely to be given to Believers, for Christs sake;","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"where the seed of the Woman, is promised to bruise the head of the Serpent: and","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"it is said, I shall be thy GOD, and the GOD of thy seed after thee; and","proofs":["Genesis 22:18"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]}],"note":null},{"text":"it is said, in thy seed shall all the Nations of the Earth be blessed: and","proofs":["John 3:36"],"refs":[{"printed":"John 3:36","osis":["John.3.36"]}],"note":null},{"text":"it is said, he that believeth, hath Everlasting life: And","proofs":["Acts 15:11"],"refs":[{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null},{"text":"it is said, but we believe, that through the Grace of our Lord Jesus Christ, we shall be saved, even as they. (2) Because, one, and the same Faith, and Obedience, on both sides, is required; walk before me, and be thou perfect,","proofs":["Genesis 17:1","Mark 1:15"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]},{"printed":"Mark 1:15","osis":["Mark.1.15"]}],"note":null},{"text":"Christ sayes, after he came to Galilee, preaching the Gospel of the Kingdom, the time is fulfilled, and the Kingdom of GOD is at hand; repent ye, and believe the Gospel.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":8,"title":"Of CHRIT the Mediator","part":null,"questions":[],"paragraphs":["8.1","8.2","8.3","8.4","8.5","8.6","8.7","8.8"],"clauses":[],"items":[{"question":"Did the Son of GOD, when the fulness of time was come, take upon him Mans Nature, with all the essential Properties, and common Infirmities thereof, yet without sin; being conceived by the power of the holy Ghost, in the Womb of the Virgin Mary, of her substance?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 1:1, 14","1 John 5:20","Hebrews 2:14, 16–17","Luke 1:27, 31, 35"],"refs":[{"printed":"John 1:1, 14","osis":["John.1.1","John.1.14"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"Hebrews 2:14, 16–17","osis":["Heb.2.14","Heb.2.16-Heb.2.17"]},{"printed":"Luke 1:27, 31, 35","osis":["Luke.1.27","Luke.1.31","Luke.1.35"]}],"note":null}],"items":[{"question":"Well then, do not those Hereticks called Marcionits, and the Anabaptists err, who maintain, That Christ is not a true Man, but onely the Appearance, Shape, or Form of a Man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Manicheans err, who maintain, That the Body of Christ, is not of the substance of the Virgin Mary, but a heavenly Body, brought from Heaven to the Womb of the Virgin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ is said to be made of a Woman; (2) Because, the Word was made Flesh; (3) By an induction of the essential parts of a Man, and sinless infirmities, which were found in him. First, He was endued with a rational Soul; Secondly, He had a real and substantial Body, and denyed he was a Spirit only; Thirdly, Christ did hunger; Fourthly, He was wearied, and thirsty; Lastly, He was sad▪ he groaned in Spirit, and was troubled; He wept. None of which sinless perturbations, can agree to an Appearance, Shape, or Form of a Man. (4) Because, He was made of the seed of David, according to the Flesh; and descended of the Jews; (5) Because, the promises were made in the seed of Abraham; (6) Because, He took not on him the nature of Angels, but he took on him the seed of Abraham, wherefore in all things, it behoved him to be made like unto his brethren; (7) Because, otherwise, he could not have satisfied in our place, the Justice of GOD: seing it had been unjust, for another Nature to have suffered punishment, than that Nature which had offended and sinned.","segments":[{"text":"(1) Because, Christ is said to be made of a Woman;","proofs":["Galatians 4:4"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"(2) Because, the Word was made Flesh;","proofs":["John 1:4"],"refs":[{"printed":"John 1:4","osis":["John.1.4"]}],"note":null},{"text":"(3) By an induction of the essential parts of a Man, and sinless infirmities, which were found in him. First, He was endued with a rational Soul;","proofs":["John 12:27"],"refs":[{"printed":"John 12:27","osis":["John.12.27"]}],"note":null},{"text":"Secondly, He had a real and substantial Body, and denyed he was a Spirit only;","proofs":["Luke 24:39"],"refs":[{"printed":"Luke 24:39","osis":["Luke.24.39"]}],"note":null},{"text":"Thirdly, Christ did hunger;","proofs":["Matthew 4:2"],"refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"note":null},{"text":"Fourthly, He was wearied, and thirsty;","proofs":["John 4:6"],"refs":[{"printed":"John 4:6","osis":["John.4.6"]}],"note":null},{"text":"Lastly, He was sad▪ he groaned in Spirit, and was troubled;","proofs":["John 11:33","11:35"],"refs":[{"printed":"John 11:33","osis":["John.11.33"]},{"printed":"11:35","osis":["John.11.35"]}],"note":null},{"text":"He wept. None of which sinless perturbations, can agree to an Appearance, Shape, or Form of a Man. (4) Because, He was made of the seed of David, according to the Flesh;","proofs":["Romans 1:3"],"refs":[{"printed":"Romans 1:3","osis":["Rom.1.3"]}],"note":null},{"text":"and descended of the Jews;","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null},{"text":"(5) Because, the promises were made in the seed of Abraham;","proofs":["Genesis 12:3","18:18"],"refs":[{"printed":"Genesis 12:3","osis":["Gen.12.3"]},{"printed":"18:18","osis":["Gen.18.18"]}],"note":null},{"text":"(6) Because, He took not on him the nature of Angels, but he took on him the seed of Abraham, wherefore in all things, it behoved him to be made like unto his brethren;","proofs":["Hebrews 2:16–17"],"refs":[{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]}],"note":null},{"text":"(7) Because, otherwise, he could not have satisfied in our place, the Justice of GOD: seing it had been unjust, for another Nature to have suffered punishment, than that Nature which had offended and sinned.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are there two whole, perfect, and distinct Natures in Christ, the God-head, and the Man-hood, inseparably joyned together, in one person?","answer":"Yes:","segments":[{"text":"Yes:","proofs":["1 Corinthians 8:6","Ephesians 4:5"],"refs":[{"printed":"1 Corinthians 8:6","osis":["1Cor.8.6"]},{"printed":"Ephesians 4:5","osis":["Eph.4.5"]}],"note":null}],"items":[{"question":"Well then, do not the Nestorians err, who maintain, the Union between the Divine and Humane Nature, not to be Hypostatical, but only by way of Assistence: and that, as there are two Natures in Christ, so there are two Persons, one proper to the Divine Nature, another proper to the Humane Nature?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, unless Christ-God-Man were but one Person, the Merit of his Death, would not be of so great value, as to redeem the Elect from infinite, and eternal punishment: seeing hence cometh, all the value, and worth of his death, that the same Person, who was God, did suffer, and die for us. (2) Because, otherwise, Christ had been swallowed up, and devoured by the wrath of God, against the sins of the Elect, which he himself undertook. (3) Because, Christ, if he had not been both God and Man, in one Person, he could not have been a Mediator: for a Mediator must be One;","segments":[{"text":"(1) Because, unless Christ-God-Man were but one Person, the Merit of his Death, would not be of so great value, as to redeem the Elect from infinite, and eternal punishment: seeing hence cometh, all the value, and worth of his death, that the same Person, who was God, did suffer, and die for us. (2) Because, otherwise, Christ had been swallowed up, and devoured by the wrath of God, against the sins of the Elect, which he himself undertook. (3) Because, Christ, if he had not been both God and Man, in one Person, he could not have been a Mediator: for a Mediator must be One;","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null}],"items":[]}]},{"question":"Is the Godhead, and Man-hood in Christ, united without Conversion, Composition, or Confusion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Luke 1:35","Colossians 2:9","Romans 9:5","1 Peter 3:18","1 Timothy 3:16"],"refs":[{"printed":"Luke 1:35","osis":["Luke.1.35"]},{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]}],"note":null}],"items":[{"question":"Well then, do not those old Hereticks, the Eutichians err, who maintain, that as the Person of Christ is One, so his Nature is made One, by a composition, or Confusion of the two Natures together?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, such a Composition, is impossible, seing the Divine Nature, is most perfect, and cannot lose any, of its own perfection, unless we would affirm, the Divine Nature, to be mutable, and changeable. (2) Because, that same Christ, who according to the Flesh descended of the Jews, is over all, God blessed for ever; (3) Because, this doctrine takes away all means of Mediation: for, by taking away the distinction between the Natures, they take away the Natures themselves: and so neither could Christ have suffered in our place, because not Man: neither could he have given any vertue, value, or worth, to his sufferings, because not God.","segments":[{"text":"(1) Because, such a Composition, is impossible, seing the Divine Nature, is most perfect, and cannot lose any, of its own perfection, unless we would affirm, the Divine Nature, to be mutable, and changeable. (2) Because, that same Christ, who according to the Flesh descended of the Jews, is over all, God blessed for ever;","proofs":["Romans 9:5"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]}],"note":null},{"text":"(3) Because, this doctrine takes away all means of Mediation: for, by taking away the distinction between the Natures, they take away the Natures themselves: and so neither could Christ have suffered in our place, because not Man: neither could he have given any vertue, value, or worth, to his sufferings, because not God.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Did Christ endure most grievous▪ torments immediately in his soul?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 26:37–38","Luke 22:44","Matthew 27:46"],"refs":[{"printed":"Matthew 26:37–38","osis":["Matt.26.37-Matt.26.38"]},{"printed":"Luke 22:44","osis":["Luke.22.44"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that the soul of Christ, even from its first creation, was never affected with any sadness, or sinless perturbation of mind?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Scripture testifies, that his soul was sad unto death; (2) Because, the Apostle John testifies, that when Christ saw Mary weeping for her brother Lazarus, he groaned in Spirit, and was troubled; (3) Because, his soul, was exceeding sorrowful, even unto death, as was cited before, (4) The same thing is proven from Christs desertion, whereby the actual fruition, and enjoying of Gods favour, as to his sense, was interrupted, and broken in the midst for a time, but in no wise, altogether taken away, which made him cry upon the Cross: My God, my God, why hast thou forsaken Me.","segments":[{"text":"(1) Because, the Scripture testifies, that his soul was sad unto death;","proofs":["Matthew 26:37"],"refs":[{"printed":"Matthew 26:37","osis":["Matt.26.37"]}],"note":null},{"text":"(2) Because, the Apostle John testifies, that when Christ saw Mary weeping for her brother Lazarus, he groaned in Spirit, and was troubled;","proofs":["John 11:33","12:27"],"refs":[{"printed":"John 11:33","osis":["John.11.33"]},{"printed":"12:27","osis":["John.12.27"]}],"note":null},{"text":"(3) Because, his soul, was exceeding sorrowful, even unto death, as was cited before,","proofs":["Matthew 26:37"],"refs":[{"printed":"Matthew 26:37","osis":["Matt.26.37"]}],"note":null},{"text":"(4) The same thing is proven from Christs desertion, whereby the actual fruition, and enjoying of Gods favour, as to his sense, was interrupted, and broken in the midst for a time, but in no wise, altogether taken away, which made him cry upon the Cross: My God, my God, why hast thou forsaken Me.","proofs":["Matthew 27:46","Ephesians 5:2"],"refs":[{"printed":"Matthew 27:46","osis":["Matt.27.46"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]}],"note":null}],"items":[]}]},{"question":"Had the Lord Jesus, by his perfect obedience, and sacrifice of himself, which he through the eternal Spirit, once offered up unto God, fully satisfied, the Justice of his Father?","answer":"Yes:","segments":[{"text":"Yes:","proofs":["Romans 5:9","3:25–26","Hebrews 9:14, 16","10:14"],"refs":[{"printed":"Romans 5:9","osis":["Rom.5.9"]},{"printed":"3:25–26","osis":["Rom.3.25-Rom.3.26"]},{"printed":"Hebrews 9:14, 16","osis":["Heb.9.14","Heb.9.16"]},{"printed":"10:14","osis":["Heb.10.14"]}],"note":null}],"items":[{"question":"Well then, do not some, otherwise Orthodox err, who deny, Christs Active Obedience, to be a part of his satisfaction, performed in our place?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Active disobedience of the first Adam made us all sinners: therefore we must be made Righteous, by the Active Obedience of the second Adam; (2) Because, Christ not only offered himself to the death for us, but for their sakes (that is, for the Elects sake) he sanctified himself (that is, he gave up himself, as a holy sacrifice) (3) Because, it behoved Christ to fulfil all righteousness; (4) Because, we stood in need; not only of the expiation of sin, for saving us from eternal death, but of the gift of righteousness, for obtaining eternal life, according to that precept and demand of the Law, Do this, and thou shalt live. And therefore Christ is not only called our Ransom, but the end and perfection of the Law, to every one, that believeth That is, the aim of giving the Law by Moses, is that, thereby men being brought to the knowledge of their sin, should flie for refuge unto Christ, and his righteousness, as he that hath perfectly fulfilled the Law for us. (5) Because, the passive obedience of Christ, was not in it self meerly and purely passive, but his active obedience did challenge the chief, and principal part in it. Then said I, lo, I come,: in the volume of the book, it is written of Me. With these words, our Saviour Christ declareth his willing Obedience, to accept of, undergo, and execute the Mediatorship, by GOD imposed upon him. And () he offered up himself a sacrifice for sin, and by one Oblation, he hath perfected for ever them that are sanctified; (6) Because, whole Christ was given to us, with all his benefits: otherwise, if onely his passive Obedience were imputed to us, it would follow, that half Christ onely were given; to wit, Christ suffering, but not Christ doing those things which pleased the Father; taking away our sin, and saving from death onely, but not bringing Righteousness. But Christ was not given, and born for himself, but for us, that he might bestow himself wholly upon us, by doing for us, what we could not do, and by suffering for us, what we could not suffer.","segments":[{"text":"(1) Because, the Active disobedience of the first Adam made us all sinners: therefore we must be made Righteous, by the Active Obedience of the second Adam;","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null},{"text":"(2) Because, Christ not only offered himself to the death for us, but for their sakes (that is, for the Elects sake) he sanctified himself (that is, he gave up himself, as a holy sacrifice)","proofs":["John 17:19"],"refs":[{"printed":"John 17:19","osis":["John.17.19"]}],"note":null},{"text":"(3) Because, it behoved Christ to fulfil all righteousness;","proofs":["Matthew 3:15"],"refs":[{"printed":"Matthew 3:15","osis":["Matt.3.15"]}],"note":null},{"text":"(4) Because, we stood in need; not only of the expiation of sin, for saving us from eternal death, but of the gift of righteousness, for obtaining eternal life, according to that precept and demand of the Law, Do this, and thou shalt live. And therefore Christ is not only called our Ransom, but the end and perfection of the Law, to every one, that believeth","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null},{"text":"That is, the aim of giving the Law by Moses, is that, thereby men being brought to the knowledge of their sin, should flie for refuge unto Christ, and his righteousness, as he that hath perfectly fulfilled the Law for us. (5) Because, the passive obedience of Christ, was not in it self meerly and purely passive, but his active obedience did challenge the chief, and principal part in it.","proofs":["Psalm 40:7"],"refs":[{"printed":"Psalm 40:7","osis":["Ps.40.7"]}],"note":null},{"text":"Then said I, lo, I come,: in the volume of the book, it is written of Me. With these words, our Saviour Christ declareth his willing Obedience, to accept of, undergo, and execute the Mediatorship, by GOD imposed upon him. And ()","proofs":["Isaiah 53:7"],"refs":[{"printed":"Isaiah 53:7","osis":["Isa.53.7"]}],"note":null},{"text":"he offered up himself a sacrifice for sin, and by one Oblation, he hath perfected for ever them that are sanctified;","proofs":["Hebrews 10:14"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null},{"text":"(6) Because, whole Christ was given to us, with all his benefits: otherwise, if onely his passive Obedience were imputed to us, it would follow, that half Christ onely were given; to wit, Christ suffering, but not Christ doing those things which pleased the Father; taking away our sin, and saving from death onely, but not bringing Righteousness. But Christ was not given, and born for himself, but for us, that he might bestow himself wholly upon us, by doing for us, what we could not do, and by suffering for us, what we could not suffer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Socinians err, who maintain, That this Orthodox Doctrine, (namely, That Christ did merit Eternal Salvation, to the Elect, and hath satisfied Divine Justice for them;) is erroneous, false, and absurd?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Messiah doth finish the transgression, and maketh an end of sins, and maketh Reconciliation for iniquity, and shal be cut off, but not for himself, as the Prophet Daniel hath foretold; chap. 9. 24, 26. (2) Because, his own self bare our sins in his own Body, upon the tree; (3) Because, he hath reconciled those to GOD, that were sometimes alienated, and enemies in their mind, by wicked works, in the body of his Flesh through death; (4) Because, now once in the end of the world, hath he appeared, to put away sin, by the sacrifice of himself; (5) Because, he hath given his life, an 〈 in non-Latin alphabet 〉, a pretium redemptionis, a price of Redemption for many. (6) Because, the Prophet Isaiah sayes, that it pleased the Lord to bruise him, and put him to grief; and that he was wounded for our transgressions, and that he bare our iniquities; chapter 53. 5, 10, 11.","segments":[{"text":"(1) Because, the Messiah doth finish the transgression, and maketh an end of sins, and maketh Reconciliation for iniquity, and shal be cut off, but not for himself, as the Prophet Daniel hath foretold; chap. 9. 24, 26. (2) Because, his own self bare our sins in his own Body, upon the tree;","proofs":["1 Peter 2:24"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"note":null},{"text":"(3) Because, he hath reconciled those to GOD, that were sometimes alienated, and enemies in their mind, by wicked works, in the body of his Flesh through death;","proofs":["Colossians 1:21–22"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]}],"note":null},{"text":"(4) Because, now once in the end of the world, hath he appeared, to put away sin, by the sacrifice of himself;","proofs":["Hebrews 9:26"],"refs":[{"printed":"Hebrews 9:26","osis":["Heb.9.26"]}],"note":null},{"text":"(5) Because, he hath given his life, an 〈 in non-Latin alphabet 〉, a pretium redemptionis, a price of Redemption for many. (6) Because, the Prophet Isaiah sayes, that it pleased the Lord to bruise him, and put him to grief; and that he was wounded for our transgressions, and that he bare our iniquities; chapter 53. 5, 10, 11.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Did Christ, in the work of Mediation, act according to both Natures, by each Nature, doing that, which is proper to it self?","answer":"Yes:","segments":[{"text":"Yes:","proofs":["Hebrews 9:4","1 Peter 3:18"],"refs":[{"printed":"Hebrews 9:4","osis":["Heb.9.4"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that Christ is a Mediator only according to his humane Nature?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, it was needful, for perfecting the work of the Mediator, that Christ should overcome death; which could not otherwise be done, than by his Divine Nature; Where it is said, he was put to death in the Flesh, but quickned by the Spirit. (2) Because, there are very many properties of the Mediator, which cannot in any wise agree to the humane Nature of Christ, as undertaking, and promising, that he will raise up all at the last day, whom the Father has given him; Again, he could not lay down his life, and take it up again, by the alone strength of his humane Nature: but all these are works proper to the Mediator; as is clear from the tenth chapter of And (3) the application of those good things, which he hath merited, is the proper work of the Mediator, which can only be done, by the Divine Nature. (4) Because, Christ is a Prophet, a Preist, and a King, according to both his Natures. A Prophet; No man knoweth the Father, save the Son. A Preist; He is a King; All which Offices, he executes according to both his Natures.","segments":[{"text":"(1) Because, it was needful, for perfecting the work of the Mediator, that Christ should overcome death; which could not otherwise be done, than by his Divine Nature;","proofs":["1 Peter 3:18"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"Where it is said, he was put to death in the Flesh, but quickned by the Spirit. (2) Because, there are very many properties of the Mediator, which cannot in any wise agree to the humane Nature of Christ, as undertaking, and promising, that he will raise up all at the last day, whom the Father has given him;","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null},{"text":"Again, he could not lay down his life, and take it up again, by the alone strength of his humane Nature: but all these are works proper to the Mediator; as is clear from the tenth chapter of","proofs":["John 18"],"refs":[{"printed":"John 18","osis":["John.18"]}],"note":null},{"text":"And (3) the application of those good things, which he hath merited, is the proper work of the Mediator, which can only be done, by the Divine Nature. (4) Because, Christ is a Prophet, a Preist, and a King, according to both his Natures. A Prophet;","proofs":["Matthew 11:27"],"refs":[{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null},{"text":"No man knoweth the Father, save the Son. A Preist;","proofs":["Romans 5:10","Hebrews 9:14"],"refs":[{"printed":"Romans 5:10","osis":["Rom.5.10"]},{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"He is a King;","proofs":["Luke 1:32"],"refs":[{"printed":"Luke 1:32","osis":["Luke.1.32"]}],"note":null},{"text":"All which Offices, he executes according to both his Natures.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":9,"title":"Of FREE-WILL","part":null,"questions":[],"paragraphs":["9.1","9.2","9.3","9.4","9.5"],"clauses":[],"items":[{"question":"Hath Man by his fall, into an estate of sin, wholly lost all ability of will, to any supernatural good, accompanying salvation: so as a Natural Man being altogether averse from that Good; and dead in sin, is not able, by his own strength to convert himself, or to prepare himself thereunto?","answer":"Yes:","segments":[{"text":"Yes:","proofs":["Romans 5:6","John 15:5","Romans 3:10, 12","John 6:44, 65"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Romans 3:10, 12","osis":["Rom.3.10","Rom.3.12"]},{"printed":"John 6:44, 65","osis":["John.6.44","John.6.65"]}],"note":null}],"items":[{"question":"Well then, do not the Pēlagians, and Socinians err, who maintain, that the Natural Man, without supernatural, and divine grace, is able to convert himself to God, by his own strength?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Semipelagians, Papists, Arminians, and Lutherians err, who maintain, That fallen Man, and corrupted with Original sin, is partly able by his own strength (the Grace of GOD assisting him) to prepare himself, and turn himself to GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Natural Man receiveth not the things of the Spirit of GOD, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned; (2) Because, all that the Natural Man doth, is sin, and cannot in any wise please GOD: because, his works are not of Faith, nor to the Glory of GOD, as the Law requires; (3) Because, a man hath no good in himself, whereby he may be differenced from the most flagitious, nor any good thing which he hath not received; (4) Because, Conversion, Grace, and Salvation, are not of him, that runneth, or willeth, but of GOD, that sheweth mercy, and whom he will, be hardneth; (5) Because, the Conversion of a Natural Man, is the quickning of one dead; It is a Regeneration, or bearing again; It is the creating of a new heart; It is the taking away the heart of stone, and the giving of a heart of flesh; And therefore as God raised Christ from the dead, so also he raiseth us from the grave of sin, by his own proper power; And (6) because, GOD converts and calls men, not by works of Righteousness, which they have done; but according to his own Purpose and Grace, which is given us in Christ Jesus;","segments":[{"text":"(1) Because, the Natural Man receiveth not the things of the Spirit of GOD, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned;","proofs":["1 Corinthians 2:14","Romans 8:7, 9"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Romans 8:7, 9","osis":["Rom.8.7","Rom.8.9"]}],"note":null},{"text":"(2) Because, all that the Natural Man doth, is sin, and cannot in any wise please GOD: because, his works are not of Faith, nor to the Glory of GOD, as the Law requires;","proofs":["Romans 14:23","Hebrews 11:6","Titus 1:15","Romans 3:10–12","Psalm 14:3","Romans 8:8"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]},{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Romans 3:10–12","osis":["Rom.3.10-Rom.3.12"]},{"printed":"Psalm 14:3","osis":["Ps.14.3"]},{"printed":"Romans 8:8","osis":["Rom.8.8"]}],"note":null},{"text":"(3) Because, a man hath no good in himself, whereby he may be differenced from the most flagitious, nor any good thing which he hath not received;","proofs":["1 Corinthians 4:7"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]}],"note":null},{"text":"(4) Because, Conversion, Grace, and Salvation, are not of him, that runneth, or willeth, but of GOD, that sheweth mercy, and whom he will, be hardneth;","proofs":["Romans 9:15–16, 18","11:7–8","Matthew 11:21–22, 25"],"refs":[{"printed":"Romans 9:15–16, 18","osis":["Rom.9.15-Rom.9.16","Rom.9.18"]},{"printed":"11:7–8","osis":["Rom.11.7-Rom.11.8"]},{"printed":"Matthew 11:21–22, 25","osis":["Matt.11.21-Matt.11.22","Matt.11.25"]}],"note":null},{"text":"(5) Because, the Conversion of a Natural Man, is the quickning of one dead;","proofs":["Ephesians 2:5","Colossians 2:13"],"refs":[{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null},{"text":"It is a Regeneration, or bearing again;","proofs":["John 3:5–6"],"refs":[{"printed":"John 3:5–6","osis":["John.3.5-John.3.6"]}],"note":null},{"text":"It is the creating of a new heart;","proofs":["Psalm 51:10"],"refs":[{"printed":"Psalm 51:10","osis":["Ps.51.10"]}],"note":null},{"text":"It is the taking away the heart of stone, and the giving of a heart of flesh;","proofs":["Ezekiel 11:19","36:26"],"refs":[{"printed":"Ezekiel 11:19","osis":["Ezek.11.19"]},{"printed":"36:26","osis":["Ezek.36.26"]}],"note":null},{"text":"And therefore as God raised Christ from the dead, so also he raiseth us from the grave of sin, by his own proper power;","proofs":["1 Corinthians 6:14"],"refs":[{"printed":"1 Corinthians 6:14","osis":["1Cor.6.14"]}],"note":null},{"text":"And (6) because, GOD converts and calls men, not by works of Righteousness, which they have done;","proofs":["Titus 3:4–5, 5"],"refs":[{"printed":"Titus 3:4–5, 5","osis":["Titus.3.4-Titus.3.5","Titus.3.5"]}],"note":null},{"text":"but according to his own Purpose and Grace, which is given us in Christ Jesus;","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null}],"items":[]}]},{"question":"Doth a Regenerate Man, after his Conversion, perfectly and onely will that which is good?","answer":"No. ▪","segments":[{"text":"No.","proofs":["Galatians 5:17","Romans 7:15, 18–19, 21, 23"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Romans 7:15, 18–19, 21, 23","osis":["Rom.7.15","Rom.7.18-Rom.7.19","Rom.7.21","Rom.7.23"]}],"note":null},{"text":"▪","proofs":[],"refs":[],"note":null}],"items":[{"question":"Well then, do not the Puritans, (I do not mean the old Non-conformists) Antinomians, Anabaptists, and many Quakers err, who maintain, That all the Saints of GOD are free from every spot, and blemish of sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise some of the Popish Church and Socinians err, who maintain, That some Christians, that are more advanced, may come that length to be without any spot, blemish, and act of sin: Nay that some have really win that length?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, in many things we offend all, (2) Because, Christ commands us to seek dayly remission of sins; (3) Because, there is not one just man, upon the Earth, who doth not sin; (4) Because, there is a continual war, between the Flesh and the Spirit; so that they (namely the Regenerate) are not able to do that, which they are willing, and ought to do; (5) Because, the Regenerate are not able to fulfil the first Command, namely, to love GOD with all their Heart, with all their Soul; For we know here but in part, and therefore we love but in part: Neither are the Saints free of all those inordinate motions of concupiscence, forbidden in the tenth Command, as is evident from and from the experience of Paul, and of all the other Saints. (6) Because, if we say, we have no sin, we deceive our selves, and the truth is not in us; But when that same Apostle sayes, whosoever is born of GOD, doth not commit sin, for his seed remains in him, and he cannot sin, because, he is born of GOD; he must mean in the first Text, of sin dwelling in the best of Saints here-away; and therefore he expresses it by Hamartian Echein, peccatum habere, which signifies, to have sin. In the second Text, he means of sin, not only dwelling, but reigning in us, and made a trade of, and gone about, with the full and hearty consent of the will, and is expressed by the words Hamartian poiein, to work sin, and to make a trade of it, as men do in any employment, they take delight in. (7) We see it from the grievous falls of the most eminent Saints; as Noah, Lot, Abraham, Jacob, David, Solomon, Asa, Jehoshaphat, and the Discsples of Christ.","segments":[{"text":"(1) Because, in many things we offend all,","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null},{"text":"(2) Because, Christ commands us to seek dayly remission of sins;","proofs":["Matthew 6:12","Luke 11:4"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]},{"printed":"Luke 11:4","osis":["Luke.11.4"]}],"note":null},{"text":"(3) Because, there is not one just man, upon the Earth, who doth not sin;","proofs":["1 Kings 8:46","Ecclesiastes 7:20"],"refs":[{"printed":"1 Kings 8:46","osis":["1Kgs.8.46"]},{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"(4) Because, there is a continual war, between the Flesh and the Spirit; so that they (namely the Regenerate) are not able to do that, which they are willing, and ought to do;","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"(5) Because, the Regenerate are not able to fulfil the first Command, namely, to love GOD with all their Heart, with all their Soul;","proofs":["Matthew 22:37–38"],"refs":[{"printed":"Matthew 22:37–38","osis":["Matt.22.37-Matt.22.38"]}],"note":null},{"text":"For we know here but in part, and therefore we love but in part:","proofs":["1 Corinthians 13:9"],"refs":[{"printed":"1 Corinthians 13:9","osis":["1Cor.13.9"]}],"note":null},{"text":"Neither are the Saints free of all those inordinate motions of concupiscence, forbidden in the tenth Command, as is evident from","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"and from the experience of Paul, and of all the other Saints. (6) Because, if we say, we have no sin, we deceive our selves, and the truth is not in us;","proofs":["1 John 1:8–9"],"refs":[{"printed":"1 John 1:8–9","osis":["1John.1.8-1John.1.9"]}],"note":null},{"text":"But when that same Apostle sayes, whosoever is born of GOD, doth not commit sin, for his seed remains in him, and he cannot sin, because, he is born of GOD; he must mean in the first Text, of sin dwelling in the best of Saints here-away; and therefore he expresses it by Hamartian Echein, peccatum habere, which signifies, to have sin. In the second Text, he means of sin, not only dwelling, but reigning in us, and made a trade of, and gone about, with the full and hearty consent of the will, and is expressed by the words Hamartian poiein, to work sin, and to make a trade of it, as men do in any employment, they take delight in. (7) We see it from the grievous falls of the most eminent Saints; as Noah, Lot, Abraham, Jacob, David, Solomon, Asa, Jehoshaphat, and the Discsples of Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":10,"title":"Of EFFECTUAL CALLING","part":null,"questions":[],"paragraphs":["10.1","10.2","10.3","10.4"],"clauses":[],"items":[{"question":"Are all those whom GOD hath predestinated to life, and those onely, in his appointed, and accepted time, effectually called, by his Word and Spirit, out of the estate of sin and death, in which they are by Nature, to Grace and Salvation, through Jesus Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 8:30","11:7","Ephesians 1:10–11","2 Thessalonians 2:13–14","Romans 8:2","Ephesians 2:1–5","2 Corinthians 3:3, 6"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"11:7","osis":["Rom.11.7"]},{"printed":"Ephesians 1:10–11","osis":["Eph.1.10-Eph.1.11"]},{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]},{"printed":"Romans 8:2","osis":["Rom.8.2"]},{"printed":"Ephesians 2:1–5","osis":["Eph.2.1-Eph.2.5"]},{"printed":"2 Corinthians 3:3, 6","osis":["2Cor.3.3","2Cor.3.6"]}],"note":null}],"items":[{"question":"Well then, do not the Papists, Arminians, and Lutherians err, who maintain, That men not Elected, are sometimes effectually Called?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Faith belongs to the Elect only; (2) Because, whom he did predestinate, those onely, and no other hath he called; (3) Because, though many hear the Gospel, yet none believe, but such as are ordained for everlasting life; (4) Because, the Apostle testifies, that the Elect have obtained it, and the rest were blinded; (5) Because, Christ manifested his Fathers name, to those only whom he choised out of the world, and gave to him;","segments":[{"text":"(1) Because, Faith belongs to the Elect only;","proofs":["Titus 1:1"],"refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]}],"note":null},{"text":"(2) Because, whom he did predestinate, those onely, and no other hath he called;","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"(3) Because, though many hear the Gospel, yet none believe, but such as are ordained for everlasting life;","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"(4) Because, the Apostle testifies, that the Elect have obtained it, and the rest were blinded;","proofs":["Romans 11:7"],"refs":[{"printed":"Romans 11:7","osis":["Rom.11.7"]}],"note":null},{"text":"(5) Because, Christ manifested his Fathers name, to those only whom he choised out of the world, and gave to him;","proofs":["John 17:6"],"refs":[{"printed":"John 17:6","osis":["John.17.6"]}],"note":null}],"items":[]}]},{"question":"Doth GOD, whom he effectually Calls, Enlighten their minds Spiritually, and Savingly, to understand the things of GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 26:18","1 Corinthians 2:10, 12","Ephesians 1:17–18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"1 Corinthians 2:10, 12","osis":["1Cor.2.10","1Cor.2.12"]},{"printed":"Ephesians 1:17–18","osis":["Eph.1.17-Eph.1.18"]}],"note":null}],"items":[{"question":"Well then, do not the Arminians err, who maintain, That no supernatural light infused into the intellective Faculty, and thereby elevating it, is requisite to the saving understanding of these things, which are needful (in the Scripture) to be believed, done, and hoped for?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Natural man receiveth not the things of the Spirit of GOD; for they are foolishness unto him; neither can he know them, because they are spiritually discerned; (2) Because, the carnal mind is enmity against GOD, for it is not subject to the Law of GOD, neither can it be; (3) Because, all unregenerate men are darkness; And darkness cannot comprehend the light; (4) Because, Christ sayes, I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes;","segments":[{"text":"(1) Because, the Natural man receiveth not the things of the Spirit of GOD; for they are foolishness unto him; neither can he know them, because they are spiritually discerned;","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"(2) Because, the carnal mind is enmity against GOD, for it is not subject to the Law of GOD, neither can it be;","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"(3) Because, all unregenerate men are darkness;","proofs":["Ephesians 5:8"],"refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"note":null},{"text":"And darkness cannot comprehend the light;","proofs":["John 1:5"],"refs":[{"printed":"John 1:5","osis":["John.1.5"]}],"note":null},{"text":"(4) Because, Christ sayes, I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes;","proofs":["Matthew 11:25"],"refs":[{"printed":"Matthew 11:25","osis":["Matt.11.25"]}],"note":null}],"items":[]}]},{"question":"Doth GOD take away from them, whom he effectually Calls, the heart of stone, and give unto them an heart of flesh, renewing their wills, and by his Almighty power, determining them, to that which is good, and effectually drawing them to Jesus Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ezekiel 36:26","11:19","Philippians 2:13","Ezekiel 36:27"],"refs":[{"printed":"Ezekiel 36:26","osis":["Ezek.36.26"]},{"printed":"11:19","osis":["Ezek.11.19"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"items":[{"question":"Well then, do not the Arminians err, who maintain, that the will of man, when he is regenerate, is not renewed, nor furnished with any new and Spiritual qualities?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Moses sayes, GOD shal circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thine heart, and with all thy soul, that thou mayest live; (2) Because, the Lord says, A new heart also will I give you, and a new spirit will I put within you; and will take away the stony heart out of your flesh; and I will give you an heart of flesh: and I will put my Spirit within you; and cause you to walk in my statutes, and cause you to keep my judgements, and do them; (3) Because, It is GOD, that worketh in us, both to will, and to do, according to his good pleasure; (4) Because, all the faculties of the Soul are renewed; If any man be in Christ, he is a new crearure: old things are past away, behold, all things are become new.","segments":[{"text":"(1) Because, Moses sayes, GOD shal circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thine heart, and with all thy soul, that thou mayest live;","proofs":["Deuteronomy 30:6"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]}],"note":null},{"text":"(2) Because, the Lord says, A new heart also will I give you, and a new spirit will I put within you; and will take away the stony heart out of your flesh; and I will give you an heart of flesh: and I will put my Spirit within you; and cause you to walk in my statutes, and cause you to keep my judgements, and do them;","proofs":["Ezekiel 36:26–27"],"refs":[{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null},{"text":"(3) Because, It is GOD, that worketh in us, both to will, and to do, according to his good pleasure;","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"(4) Because, all the faculties of the Soul are renewed;","proofs":["2 Corinthians 5:17"],"refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"note":null},{"text":"If any man be in Christ, he is a new crearure: old things are past away, behold, all things are become new.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the same Arminians err, who maintain, That when the Grace of GOD begins to make an Infall upon the heart, in order to a mans conversion, it is indifferent, and may be resisted, and withstood; so that a man may be converted, or not converted by it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, if this Doctrine were true, a mans conversion, would be of him that runneth, and of him that willeth, but not of GOD, that sheweth mercy; which is contrary to the Apostle, (2) Because, by this way, it should not be GOD, that worketh in us both to will and to do; (3) Because, by this way, a man himself should make the difference, and GOD should not make one man to differ from another, which is contrary to the Apostle; (4) Because, if so, a man might glory, that he had in himself, what he had not received; which contradicts (5) Because, it is GOD, that draws a man, before he comes to Christ; (6) Because, Conversion is a new Creation; (7) Because, it is a resurrection from the Dead; (8) Because, conversion is no less, than to be born over again;","segments":[{"text":"(1) Because, if this Doctrine were true, a mans conversion, would be of him that runneth, and of him that willeth, but not of GOD, that sheweth mercy; which is contrary to the Apostle,","proofs":["Romans 9:15–16"],"refs":[{"printed":"Romans 9:15–16","osis":["Rom.9.15-Rom.9.16"]}],"note":null},{"text":"(2) Because, by this way, it should not be GOD, that worketh in us both to will and to do;","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"(3) Because, by this way, a man himself should make the difference, and GOD should not make one man to differ from another, which is contrary to the Apostle;","proofs":["1 Corinthians 4:7"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]}],"note":null},{"text":"(4) Because, if so, a man might glory, that he had in himself, what he had not received; which contradicts","proofs":["1 Corinthians 4:7"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]}],"note":null},{"text":"(5) Because, it is GOD, that draws a man, before he comes to Christ;","proofs":["John 6:44"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]}],"note":null},{"text":"(6) Because, Conversion is a new Creation;","proofs":["2 Corinthians 5:17"],"refs":[{"printed":"2 Corinthians 5:17","osis":["2Cor.5.17"]}],"note":null},{"text":"(7) Because, it is a resurrection from the Dead;","proofs":["Ephesians 2:5"],"refs":[{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null},{"text":"(8) Because, conversion is no less, than to be born over again;","proofs":["John 3:3"],"refs":[{"printed":"John 3:3","osis":["John.3.3"]}],"note":null}],"items":[]}]},{"question":"Is this Effectual call, of GODS free and special grace alone, and not from any thing at all foreseen in man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Timothy 1:9","Titus 3:4–5","Ephesians 2:4–5, 8–9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]},{"printed":"Ephesians 2:4–5, 8–9","osis":["Eph.2.4-Eph.2.5","Eph.2.8-Eph.2.9"]}],"note":null}],"items":[{"question":"Well then, do not the Papists and Arminians err, who maintain, That an unregenerate man, may by the strength of Nature, and his Freewill do some good works: nay, often times hath actually done such good works, as may prepare him, and dispose him, for the receiving of the Grace of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, an evil tree cannot bring forth good fruit; (2) Because, the carnal mind is enmity against GOD: for it is not subject to the Law of GOD, neither indeed can it be; (3) Because, we have nothing in our selves, which we have not received, whereby we may differ from others; (4) Because, whatever is not of Faith, is sin; (5) Because, we are not able of our selves to think a good thought, but all our sufficiency is of GOD, (6) Because, before conversion we were dead in trespasses and sins; (7) Because, not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the holy Ghost; (8) Because, we were sometimes, that is, before conversion, darkness; (9) Because, Christ says, without me, ye can do nothing;","segments":[{"text":"(1) Because, an evil tree cannot bring forth good fruit;","proofs":["Matthew 7:17"],"refs":[{"printed":"Matthew 7:17","osis":["Matt.7.17"]}],"note":null},{"text":"(2) Because, the carnal mind is enmity against GOD: for it is not subject to the Law of GOD, neither indeed can it be;","proofs":["Romans 8:7"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]}],"note":null},{"text":"(3) Because, we have nothing in our selves, which we have not received, whereby we may differ from others;","proofs":["1 Corinthians 4:7"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]}],"note":null},{"text":"(4) Because, whatever is not of Faith, is sin;","proofs":["Romans 14:23","Hebrews 11:6"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"(5) Because, we are not able of our selves to think a good thought, but all our sufficiency is of GOD,","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"(6) Because, before conversion we were dead in trespasses and sins;","proofs":["Ephesians 2:2, 5"],"refs":[{"printed":"Ephesians 2:2, 5","osis":["Eph.2.2","Eph.2.5"]}],"note":null},{"text":"(7) Because, not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the holy Ghost;","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"(8) Because, we were sometimes, that is, before conversion, darkness;","proofs":["Ephesians 5:8"],"refs":[{"printed":"Ephesians 5:8","osis":["Eph.5.8"]}],"note":null},{"text":"(9) Because, Christ says, without me, ye can do nothing;","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"items":[]}]},{"question":"Is a Man in effectual calling onely passive, until being quickned, and renewed by the holy Ghost, he is thereby enabled, to answer this call, and to embrace the Grace offered, and conveyed in it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 2:14","Romans 8:7","Ephesians 2:5","John 6:37","5:25","Ezekiel 36:27"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]},{"printed":"John 6:37","osis":["John.6.37"]},{"printed":"5:25","osis":["John.5.25"]},{"printed":"Ezekiel 36:27","osis":["Ezek.36.27"]}],"note":null}],"items":[{"question":"Well then, do not the Papists and Arminians err, who maintain, That a Man in his conversion is not passive, but active?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"Before I do this, it is to be observed, that when I say a man is passive in his Conversion, I do not think he is physically passive, as a stock or a stone; while an Artist is about to make a Statue of them: but Morally, or rather Spiritually, as a Man is Spiritually dead, which is a true and real death, though he be naturally living. The (1) Reason, by which they are confuted is this, because we are dead in trespasses and sins; (2) Because, we are the servants of sin, until we be made freemen by the Son of GOD; (3) Because, we are by Nature, under the power of Satan, and of darkness; (4) Because, it is God, that worketh in us, both to will, and to do, of his own good pleasure; (5) Because, the Flesh lusteth against the Spirit; (6) Because, tho Scriptures ascribe that whole work to God, and no part of it to Man;","segments":[{"text":"Before I do this, it is to be observed, that when I say a man is passive in his Conversion, I do not think he is physically passive, as a stock or a stone; while an Artist is about to make a Statue of them: but Morally, or rather Spiritually, as a Man is Spiritually dead, which is a true and real death, though he be naturally living. The (1) Reason, by which they are confuted is this, because we are dead in trespasses and sins;","proofs":["Ephesians 2:1"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null},{"text":"(2) Because, we are the servants of sin, until we be made freemen by the Son of GOD;","proofs":["John 8:34, 36"],"refs":[{"printed":"John 8:34, 36","osis":["John.8.34","John.8.36"]}],"note":null},{"text":"(3) Because, we are by Nature, under the power of Satan, and of darkness;","proofs":["Acts 26:18","Colossians 1:13","2 Timothy 2:26"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]},{"printed":"Colossians 1:13","osis":["Col.1.13"]},{"printed":"2 Timothy 2:26","osis":["2Tim.2.26"]}],"note":null},{"text":"(4) Because, it is God, that worketh in us, both to will, and to do, of his own good pleasure;","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"(5) Because, the Flesh lusteth against the Spirit;","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"(6) Because, tho Scriptures ascribe that whole work to God, and no part of it to Man;","proofs":["Ephesians 2:8–10"],"refs":[{"printed":"Ephesians 2:8–10","osis":["Eph.2.8-Eph.2.10"]}],"note":null}],"items":[]}]},{"question":"Are Elect Infants, dying in infancy Regenerated, and saved by Christ, through the Spirit, who worketh when and where, and how he pleaseth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Luke 18:15–16","Acts 2:38–39","John 3:3, 5","1 John 5:12"],"refs":[{"printed":"Luke 18:15–16","osis":["Luke.18.15-Luke.18.16"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"John 3:3, 5","osis":["John.3.3","John.3.5"]},{"printed":"1 John 5:12","osis":["1John.5.12"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who maintain, that no Infants are Regenerated?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, John the Baptist, was filled with the Holy Ghost, even from his Mothers Womb; (2) Because, the Propher Jeremiah, was sanctified, from his mothers Womb; (3) Because, the promise is made to believing Parents, and to their Children conjunctly; (4) Because, of such, says Christ, is the kingdom of Heaven; (5) Because, the Apostle calls Children, which are descended, but of one Parent, in covenant with God, holy; (6) Because, God hath promised in the second Command, that he will shew mercy, unto thousands, that are descended of believing Parents;","segments":[{"text":"(1) Because, John the Baptist, was filled with the Holy Ghost, even from his Mothers Womb;","proofs":["Luke 1:15"],"refs":[{"printed":"Luke 1:15","osis":["Luke.1.15"]}],"note":null},{"text":"(2) Because, the Propher Jeremiah, was sanctified, from his mothers Womb;","proofs":["Jeremiah 1:5"],"refs":[{"printed":"Jeremiah 1:5","osis":["Jer.1.5"]}],"note":null},{"text":"(3) Because, the promise is made to believing Parents, and to their Children conjunctly;","proofs":["Genesis 17:7","Acts 2:39"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"(4) Because, of such, says Christ, is the kingdom of Heaven;","proofs":["Matthew 19:14"],"refs":[{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"(5) Because, the Apostle calls Children, which are descended, but of one Parent, in covenant with God, holy;","proofs":["1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"(6) Because, God hath promised in the second Command, that he will shew mercy, unto thousands, that are descended of believing Parents;","proofs":["Exodus 20:6"],"refs":[{"printed":"Exodus 20:6","osis":["Exod.20.6"]}],"note":null}],"items":[]}]},{"question":"Can any not elected, although called by the Ministry of the Word, and having some common operations of the Spirit, truely come to Christ, and so be saved?","answer":"No.","segments":[{"text":"No.","proofs":["Matthew 22:14","7:22","13:20–21","Hebrews 6:4–5","John 6:64–66","8:24"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]},{"printed":"7:22","osis":["Matt.7.22"]},{"printed":"13:20–21","osis":["Matt.13.20-Matt.13.21"]},{"printed":"Hebrews 6:4–5","osis":["Heb.6.4-Heb.6.5"]},{"printed":"John 6:64–66","osis":["John.6.64-John.6.66"]},{"printed":"8:24","osis":["John.8.24"]}],"note":null}],"items":[{"question":"Well then, do not the Arminians err, who maintain, that there is sufficient Grace given to all Men, for their conversion, to whom the Gospel is preached?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Quakers err, who maintain, that every man hath so much grace given of God, as if he would improve it, would bring him to heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ says to his Disciples, to you it is given, to know the mysteries of the Kingdom of Heaven, but to them, it is not given; (2) Because, it is said, of the Jews, they could not believe because God had blinded their eyes, and hardned their hearts; (3) Because, Christ said to his Disciples, there are some of you, that do not believe: therefore said I unto you, that no man can come unto me, except it were given unto him of my Father; (4) Because, the Prophet Isaiah complains, who hath believed our report, or to whom is the arm of the Lord revealed? cap: 53: 1. (5) Because, many are called, but few are chosen; (6) Because, men in nature, do not discern, neither can they know the things of the Spirit of God; (7) Because, the most part of the World, are buried in gross darkness, and have their understanding darkned, and are alienated from the life of God, through the ignorance, that is in them, because of the blindness of their hearts;","segments":[{"text":"(1) Because, Christ says to his Disciples, to you it is given, to know the mysteries of the Kingdom of Heaven, but to them, it is not given;","proofs":["Matthew 13:11"],"refs":[{"printed":"Matthew 13:11","osis":["Matt.13.11"]}],"note":null},{"text":"(2) Because, it is said, of the Jews, they could not believe because God had blinded their eyes, and hardned their hearts;","proofs":["John 12:39–40"],"refs":[{"printed":"John 12:39–40","osis":["John.12.39-John.12.40"]}],"note":null},{"text":"(3) Because, Christ said to his Disciples, there are some of you, that do not believe: therefore said I unto you, that no man can come unto me, except it were given unto him of my Father;","proofs":["John 6:64–65"],"refs":[{"printed":"John 6:64–65","osis":["John.6.64-John.6.65"]}],"note":null},{"text":"(4) Because, the Prophet Isaiah complains, who hath believed our report, or to whom is the arm of the Lord revealed? cap: 53: 1. (5) Because, many are called, but few are chosen;","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":null},{"text":"(6) Because, men in nature, do not discern, neither can they know the things of the Spirit of God;","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"(7) Because, the most part of the World, are buried in gross darkness, and have their understanding darkned, and are alienated from the life of God, through the ignorance, that is in them, because of the blindness of their hearts;","proofs":["Ephesians 4:18"],"refs":[{"printed":"Ephesians 4:18","osis":["Eph.4.18"]}],"note":null}],"items":[]}]}],"text":null},{"number":11,"title":"Of JUSTIFICATION","part":null,"questions":[],"paragraphs":["11.1","11.2","11.3","11.4","11.5","11.6"],"clauses":[],"items":[{"question":"Doth GOD freely justify those, whom he effectually calleth, not by infusing righteousness into them, but by pardoning their sins, and by accounting, and accepting their persons, as righteous, not for any thing wrought in them, or done by them, but for Christs sake alone?","answer":"Yes:","segments":[{"text":"Yes:","proofs":["Romans 9:30","3:24"],"refs":[{"printed":"Romans 9:30","osis":["Rom.9.30"]},{"printed":"3:24","osis":["Rom.3.24"]}],"note":null}],"items":[{"question":"Well then, do not the Papists, Socinians, and Quakers err, who maintain, that the righteousness, whereby we are justified before God, is not without us, but within us, and inherent?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, if inherent righteousness, did justify us, then good Works would justify us, but the Scripture denys that; Therefore, (says the Text) by the deeds of the Law, shall no flesh be justifyed in his sight: And: therefore we conclude, that a man is justified by Faith without the deeds of the Law. See: In all which places, works are secluded expresly from our justification. (2) Because, the Righteousness, whereby we are justified, is not our proper own; For he (to wit God) hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him; and be found in him, not having my own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith. (3) Because, we are not justified by the Law; (4) Because, our Justification, is given to us freely; (5) Because, our inherent righteousness, is imperfect, For this Scripture says, there is no man that sinneth not. See that parallel place; Where it is said, if we say we have no sin, we deceive our selves, and the truth is not in us. (6) Because, if we were justified by inherent righteousness, we would have matter to boast of, which is contrary to Pauls doctrine, Not of works, least any man should boast. (7) Because, the righteousness of a Christian man, is the justifying of the ungodly.","segments":[{"text":"(1) Because, if inherent righteousness, did justify us, then good Works would justify us, but the Scripture denys that;","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"Therefore, (says the Text) by the deeds of the Law, shall no flesh be justifyed in his sight: And:","proofs":["Romans 3:28"],"refs":[{"printed":"Romans 3:28","osis":["Rom.3.28"]}],"note":null},{"text":"therefore we conclude, that a man is justified by Faith without the deeds of the Law. See:","proofs":["Romans 4:6","Galatians 2:16","Ephesians 2:8–9","Titus 3:5"],"refs":[{"printed":"Romans 4:6","osis":["Rom.4.6"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"In all which places, works are secluded expresly from our justification. (2) Because, the Righteousness, whereby we are justified, is not our proper own;","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"For he (to wit God) hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him;","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null},{"text":"and be found in him, not having my own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith. (3) Because, we are not justified by the Law;","proofs":["Acts 13:38–39"],"refs":[{"printed":"Acts 13:38–39","osis":["Acts.13.38-Acts.13.39"]}],"note":null},{"text":"(4) Because, our Justification, is given to us freely;","proofs":["Romans 4:4–5","11:6"],"refs":[{"printed":"Romans 4:4–5","osis":["Rom.4.4-Rom.4.5"]},{"printed":"11:6","osis":["Rom.11.6"]}],"note":null},{"text":"(5) Because, our inherent righteousness, is imperfect,","proofs":["1 Kings 8:46"],"refs":[{"printed":"1 Kings 8:46","osis":["1Kgs.8.46"]}],"note":null},{"text":"For this Scripture says, there is no man that sinneth not. See that parallel place;","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"Where it is said, if we say we have no sin, we deceive our selves, and the truth is not in us. (6) Because, if we were justified by inherent righteousness, we would have matter to boast of, which is contrary to Pauls doctrine,","proofs":["Ephesians 2:9"],"refs":[{"printed":"Ephesians 2:9","osis":["Eph.2.9"]}],"note":null},{"text":"Not of works, least any man should boast. (7) Because, the righteousness of a Christian man, is the justifying of the ungodly.","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null}],"items":[]}]},{"question":"Doth GOD justify men, by imputing Faith it self, the Act of believing, or any other Evangelical obedience, to them, as their righteousness?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 4:5–8","2 Corinthians 5:19, 21","Romans 3:22, 24–25, 27–28","Titus 3:5, 7","Ephesians 1:7","Jeremiah 23:6","1 Corinthians 1:30–31","Romans 5:17–19"],"refs":[{"printed":"Romans 4:5–8","osis":["Rom.4.5-Rom.4.8"]},{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]},{"printed":"Romans 3:22, 24–25, 27–28","osis":["Rom.3.22","Rom.3.24-Rom.3.25","Rom.3.27-Rom.3.28"]},{"printed":"Titus 3:5, 7","osis":["Titus.3.5","Titus.3.7"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]},{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null}],"items":[{"question":"Well then, do not the Arminians err, who maintain, that Faith it self, and the Act of Believing, is imputed to us for righteousness?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Faith is that by which, we receive righteousness; Therefore if it be that by which, we receive righteousness, it cannot be righteousness it self: because, that which is received, is far different, and another thing from that, whereby we receive it. (2) Because, we are not justified by inherent righteousness, as is proven evidently against the Papists in the last foregoing Question, all which reasons do clearly evince, that we are not justified by the imputation of Faith it self, or by the act of believing, as our righteousness.","segments":[{"text":"(1) Because, Faith is that by which, we receive righteousness;","proofs":["Acts 26:18"],"refs":[{"printed":"Acts 26:18","osis":["Acts.26.18"]}],"note":null},{"text":"Therefore if it be that by which, we receive righteousness, it cannot be righteousness it self: because, that which is received, is far different, and another thing from that, whereby we receive it. (2) Because, we are not justified by inherent righteousness, as is proven evidently against the Papists in the last foregoing Question, all which reasons do clearly evince, that we are not justified by the imputation of Faith it self, or by the act of believing, as our righteousness.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is Faith, which is the alone instrument of justification, alone in the person justified?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it ever accompanied with all other saving graces, and is no dead Faith, but worketh by Love?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["James 2:17, 22, 26","Galatians 5:6"],"refs":[{"printed":"James 2:17, 22, 26","osis":["Jas.2.17","Jas.2.22","Jas.2.26"]},{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists err, who maintain, That justifying Faith, may be truely, and really separated from Love, saving Hope, and all the rest of the Christian vertues?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, as the Body without the Spirit is dead, so Faith without works is dead also; (2) Because, Faith worketh by Love; that is, by shewing forth the works of Love in us, towards GOD, and our neighbour. (3) Because, Faith purifies the heart; (4) Because, he that hath Faith, is in Christ: but he that is in Christ bringeth forth much fruit; (5) Because, those who have Faith, are buried with Christ, and walk in newness of life; that is, in holiness and purity, which accompany Faith. (6) Because, he that saith, I know GOD, and keepeth not his Commandments, is a liar, and the truth is not in him;","segments":[{"text":"(1) Because, as the Body without the Spirit is dead, so Faith without works is dead also;","proofs":["James 2:26"],"refs":[{"printed":"James 2:26","osis":["Jas.2.26"]}],"note":null},{"text":"(2) Because, Faith worketh by Love;","proofs":["Galatians 5:6"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null},{"text":"that is, by shewing forth the works of Love in us, towards GOD, and our neighbour. (3) Because, Faith purifies the heart;","proofs":["Acts 15:9"],"refs":[{"printed":"Acts 15:9","osis":["Acts.15.9"]}],"note":null},{"text":"(4) Because, he that hath Faith, is in Christ: but he that is in Christ bringeth forth much fruit;","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"(5) Because, those who have Faith, are buried with Christ, and walk in newness of life;","proofs":["Romans 6:4"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]}],"note":null},{"text":"that is, in holiness and purity, which accompany Faith. (6) Because, he that saith, I know GOD, and keepeth not his Commandments, is a liar, and the truth is not in him;","proofs":["1 John 2:4"],"refs":[{"printed":"1 John 2:4","osis":["1John.2.4"]}],"note":null}],"items":[]}]},{"question":"Did Christ by his Obedience, and Death fully discharge the debt of all these, who are thus justified, and did he make a proper, real, and full satisfaction to the Fathers justice, in their behalf?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 5:8–10","1 Timothy 2:5–6","Daniel 9:24, 26","Hebrews 10:10, 14","Isaiah 53:4–6, 10–12"],"refs":[{"printed":"Romans 5:8–10","osis":["Rom.5.8-Rom.5.10"]},{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]},{"printed":"Daniel 9:24, 26","osis":["Dan.9.24","Dan.9.26"]},{"printed":"Hebrews 10:10, 14","osis":["Heb.10.10","Heb.10.14"]},{"printed":"Isaiah 53:4–6, 10–12","osis":["Isa.53.4-Isa.53.6","Isa.53.10-Isa.53.12"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, That Christ hath not made a full satisfaction, to Divine Justice, for the sins of those who are justified: and that Humane satisfactions do in part, satisfy the Justice of GOD for sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Socinians err, who deny, all true and proper satisfaction to Christs sufferings?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Prophet sayes, he hath born our griefs, and carried our sorrows, was wounded for our transgressions, was bruised for our iniquities; (2) Because, by one Offering, he hath perfected for ever, them that are sanctified; (3) Because, Humane satisfactions, being finite, can never satisfy in part or in whole, the infinite Justice of GOD, for the punishment of sin; (4) Because, he hath blotted out the hand writting of Ordinances, which was against us, which was contrary to us, and took it out of the way, nailing it to his cross; (5) Because, there is nothing more frequent in Scripture, than that Christ was a propitiation for our sins; (6) Because, Christ sayes, I lay down my life for my sheep, and no man taketh it from me, but I lay it down of my self; (7) Because, the Son of man came to give his life, a ransom for many; see the first of","segments":[{"text":"(1) Because, the Prophet sayes, he hath born our griefs, and carried our sorrows, was wounded for our transgressions, was bruised for our iniquities;","proofs":["Isaiah 53:4–5"],"refs":[{"printed":"Isaiah 53:4–5","osis":["Isa.53.4-Isa.53.5"]}],"note":null},{"text":"(2) Because, by one Offering, he hath perfected for ever, them that are sanctified;","proofs":["Hebrews 10:14"],"refs":[{"printed":"Hebrews 10:14","osis":["Heb.10.14"]}],"note":null},{"text":"(3) Because, Humane satisfactions, being finite, can never satisfy in part or in whole, the infinite Justice of GOD, for the punishment of sin;","proofs":["Job 35:6"],"refs":[{"printed":"Job 35:6","osis":["Job.35.6"]}],"note":null},{"text":"(4) Because, he hath blotted out the hand writting of Ordinances, which was against us, which was contrary to us, and took it out of the way, nailing it to his cross;","proofs":["Colossians 2:14"],"refs":[{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"note":null},{"text":"(5) Because, there is nothing more frequent in Scripture, than that Christ was a propitiation for our sins;","proofs":["Romans 3:25"],"refs":[{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null},{"text":"(6) Because, Christ sayes, I lay down my life for my sheep, and no man taketh it from me, but I lay it down of my self;","proofs":["John 10:15, 18"],"refs":[{"printed":"John 10:15, 18","osis":["John.10.15","John.10.18"]}],"note":null},{"text":"(7) Because, the Son of man came to give his life, a ransom for many;","proofs":["Matthew 20:28"],"refs":[{"printed":"Matthew 20:28","osis":["Matt.20.28"]}],"note":null},{"text":"see the first of","proofs":["1 Timothy 2:6","Ephesians 5:2","Galatians 3:13","Revelation 5:9","1 John 2:2"],"refs":[{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]},{"printed":"Ephesians 5:2","osis":["Eph.5.2"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Revelation 5:9","osis":["Rev.5.9"]},{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null}],"items":[]}]},{"question":"Are the Elect justified, until the Holy Spirit, in due time, actually apply Christ to them?","answer":"No.","segments":[{"text":"No.","proofs":["Colossians 1:21–22","Titus 3:4–7"],"refs":[{"printed":"Colossians 1:21–22","osis":["Col.1.21-Col.1.22"]},{"printed":"Titus 3:4–7","osis":["Titus.3.4-Titus.3.7"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, That the Elect are justified from eternity; or when the price of Redemption was payed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, all that are justified, have been strangers and enemies to GOD, and children of Wrath; (2) Because, none are justified, until they believe in Christ; knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ.","segments":[{"text":"(1) Because, all that are justified, have been strangers and enemies to GOD, and children of Wrath;","proofs":["Ephesians 2:3","Colossians 1:21","Titus 3:3","1 Corinthians 6:10–11"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Colossians 1:21","osis":["Col.1.21"]},{"printed":"Titus 3:3","osis":["Titus.3.3"]},{"printed":"1 Corinthians 6:10–11","osis":["1Cor.6.10-1Cor.6.11"]}],"note":null},{"text":"(2) Because, none are justified, until they believe in Christ;","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Can those who are justified, by reason of their sins, fall under Gods Fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Psalm 89:31–33","32:5","51:7–12","Matthew 26:75","1 Corinthians 11:30, 32"],"refs":[{"printed":"Psalm 89:31–33","osis":["Ps.89.31-Ps.89.33"]},{"printed":"32:5","osis":["Ps.32.5"]},{"printed":"51:7–12","osis":["Ps.51.7-Ps.51.12"]},{"printed":"Matthew 26:75","osis":["Matt.26.75"]},{"printed":"1 Corinthians 11:30, 32","osis":["1Cor.11.30","1Cor.11.32"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, that GODS love, and favour, towards those, that are once-justified, cannot consist with his anger and chastisement towards them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ says, as many, as I love, I rebuke and chasten; (2) Because, David was chastened, for his Adultery, and Murder; (3) Because, the Lord says, if my children forsake my Law, and walk not in my judgements, then will I visit their transgressions, with the rod, and their iniquity with stripes; (4) Because, God was provoked, with the sins of the Corinthians, for which he punished them;","segments":[{"text":"(1) Because, Christ says, as many, as I love, I rebuke and chasten;","proofs":["Revelation 3:19"],"refs":[{"printed":"Revelation 3:19","osis":["Rev.3.19"]}],"note":null},{"text":"(2) Because, David was chastened, for his Adultery, and Murder;","proofs":["2 Samuel 12:10"],"refs":[{"printed":"2 Samuel 12:10","osis":["2Sam.12.10"]}],"note":null},{"text":"(3) Because, the Lord says, if my children forsake my Law, and walk not in my judgements, then will I visit their transgressions, with the rod, and their iniquity with stripes;","proofs":["Psalm 89:30–31"],"refs":[{"printed":"Psalm 89:30–31","osis":["Ps.89.30-Ps.89.31"]}],"note":null},{"text":"(4) Because, God was provoked, with the sins of the Corinthians, for which he punished them;","proofs":["1 Corinthians 10:22","11:30"],"refs":[{"printed":"1 Corinthians 10:22","osis":["1Cor.10.22"]},{"printed":"11:30","osis":["1Cor.11.30"]}],"note":null}],"items":[]}]},{"question":"Is the Justification of Believers, under the Old Testament, one and the same in all respects with the justification of Believers, under the New Testament?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Galatians 3:9, 13–14","Romans 4:22–24","Hebrews 13:8"],"refs":[{"printed":"Galatians 3:9, 13–14","osis":["Gal.3.9","Gal.3.13-Gal.3.14"]},{"printed":"Romans 4:22–24","osis":["Rom.4.22-Rom.4.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, that the manner of justification, is not one, and the same, under both the Testaments?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Abraham was justified by Faith in Christ; And he believed in the Lord, and it was counted to him for righteousness. That is, God of his meer Grace, held him righteous, and justified that had no righteousness in himself, whereby to subsist and stand before his justice seat, and that through Faith in his promises, and in the promised Mediator, (2) Because Isaiah teacheth, that both himself and other Believers; were justified by the knowledge of Christ, Chap. 53 11. (3) Because, the holy Ghost expresly testifies, that Christ died for the Believers under the Old Testament; (4) Because, the justification of believing Jews under the old Testament, and believers under the New, are compared between themselves as equal;","segments":[{"text":"(1) Because, Abraham was justified by Faith in Christ;","proofs":["Genesis 15:6"],"refs":[{"printed":"Genesis 15:6","osis":["Gen.15.6"]}],"note":null},{"text":"And he believed in the Lord, and it was counted to him for righteousness. That is, God of his meer Grace, held him righteous, and justified that had no righteousness in himself, whereby to subsist and stand before his justice seat, and that through Faith in his promises, and in the promised Mediator, (2) Because Isaiah teacheth, that both himself and other Believers; were justified by the knowledge of Christ, Chap. 53 11. (3) Because, the holy Ghost expresly testifies, that Christ died for the Believers under the Old Testament;","proofs":["Hebrews 9:15"],"refs":[{"printed":"Hebrews 9:15","osis":["Heb.9.15"]}],"note":null},{"text":"(4) Because, the justification of believing Jews under the old Testament, and believers under the New, are compared between themselves as equal;","proofs":["Acts 15:11"],"refs":[{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":12,"title":"Of ADOPTION","part":null,"questions":[],"paragraphs":["12.1"],"clauses":[],"items":[{"question":"Are those who are taken into the number, and enjoy the liberties, and priviledges of the Children of God, and have his Name put upon them, and receive the Spirit of Adoption, are they (I say) ever cast off?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are they sealed to the day of Redemption, and inherit the promises, as heirs of everlasting Salvation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Lamentations 3:3","Ephesians 4:30","1 Peter 1:5"],"refs":[{"printed":"Lamentations 3:3","osis":["Lam.3.3"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null}],"items":[]},{"question":"Well then, do not the Lutherians err; who maintain, that the Chlidren of God, some of them, may be cast off, for a time totally, though not finally?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise, the Arminians, Quakers, and Socinians err, who maintain, that those who have received the grace of Adoption, may be cast off totally and finally?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, all the children of God are keeped through faith unto Salvation; (2) Because, Christ hath prayed, for the preseverance of all Believers; And all those, that are adopted, are the children of God by faith; (3) Because, no man, that is born again, as are all the children of God, doth sin; that is, he▪ suffers not sin to reign over him, for his seed remaineth in him; that is, Gods seed, whereby he is born again, namely the Word of God; Remaineth in him, that is, doth not totally perish, but abideth thence foreward, working the fruits of regeneration once begun in them; See: (4) Because, all the children of God, request the Father, by the Son, that he may grant them perseverance to salvation; which perseverance is most needful to them, for that end; But Believers, when they seek things needful to Salvation, in the name of Christ, according to his promise, are alwayes heard; (5) Because, the Gifts and Calling of GOD are without Repentance; (6) Because, all those who are justified are glorified; But all who are Adopted, are endued with Faith, and are justified; (7) Because, Christ keepeth all his Adopted Ones, that none can pluck them out of his hand, or his Fathers hand; (8) Because, perseverance is a gift promised by GOD to all the Elect, in the covenant of Grace; (9) Because, justifying Grace is a Well of Water springing up into everlasting life, in every man, to whom it is given; And the Saints are like unto trees, planted by the rivers of waters, which bring forth their fruit in their season;","segments":[{"text":"(1) Because, all the children of God are keeped through faith unto Salvation;","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"(2) Because, Christ hath prayed, for the preseverance of all Believers;","proofs":["John 17:20","11:26"],"refs":[{"printed":"John 17:20","osis":["John.17.20"]},{"printed":"11:26","osis":["John.11.26"]}],"note":null},{"text":"And all those, that are adopted, are the children of God by faith;","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null},{"text":"(3) Because, no man, that is born again, as are all the children of God, doth sin; that is, he▪ suffers not sin to reign over him, for his seed remaineth in him; that is, Gods seed, whereby he is born again, namely the Word of God;","proofs":["1 Peter 1:23","John 3:5–6"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]},{"printed":"John 3:5–6","osis":["John.3.5-John.3.6"]}],"note":null},{"text":"Remaineth in him, that is, doth not totally perish, but abideth thence foreward, working the fruits of regeneration once begun in them;","proofs":["Philippians 1:6"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]}],"note":null},{"text":"See:","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"(4) Because, all the children of God, request the Father, by the Son, that he may grant them perseverance to salvation;","proofs":["Matthew 6:13"],"refs":[{"printed":"Matthew 6:13","osis":["Matt.6.13"]}],"note":null},{"text":"which perseverance is most needful to them, for that end;","proofs":["Matthew 24:13"],"refs":[{"printed":"Matthew 24:13","osis":["Matt.24.13"]}],"note":null},{"text":"But Believers, when they seek things needful to Salvation, in the name of Christ, according to his promise, are alwayes heard;","proofs":["John 14:13–14","16:23"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"16:23","osis":["John.16.23"]}],"note":null},{"text":"(5) Because, the Gifts and Calling of GOD are without Repentance;","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null},{"text":"(6) Because, all those who are justified are glorified;","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"But all who are Adopted, are endued with Faith, and are justified;","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null},{"text":"(7) Because, Christ keepeth all his Adopted Ones, that none can pluck them out of his hand, or his Fathers hand;","proofs":["John 10:27–29"],"refs":[{"printed":"John 10:27–29","osis":["John.10.27-John.10.29"]}],"note":null},{"text":"(8) Because, perseverance is a gift promised by GOD to all the Elect, in the covenant of Grace;","proofs":["Ezekiel 36:26–28","11:19–20","Jeremiah 31:31–33"],"refs":[{"printed":"Ezekiel 36:26–28","osis":["Ezek.36.26-Ezek.36.28"]},{"printed":"11:19–20","osis":["Ezek.11.19-Ezek.11.20"]},{"printed":"Jeremiah 31:31–33","osis":["Jer.31.31-Jer.31.33"]}],"note":null},{"text":"(9) Because, justifying Grace is a Well of Water springing up into everlasting life, in every man, to whom it is given;","proofs":["John 4:14"],"refs":[{"printed":"John 4:14","osis":["John.4.14"]}],"note":null},{"text":"And the Saints are like unto trees, planted by the rivers of waters, which bring forth their fruit in their season;","proofs":["Psalm 1:3"],"refs":[{"printed":"Psalm 1:3","osis":["Ps.1.3"]}],"note":null}],"items":[]}]}],"text":null},{"number":13,"title":"Of SANCTIFICATION","part":null,"questions":[],"paragraphs":["13.1","13.2","13.3"],"clauses":[],"items":[{"question":"Are they who are effectually Called, and Regenerated, having a new Spirit created in them, farther sanctified, really and personally, through the vertue of Christs death, and resurrection, by his Word and Spirit dwelling in them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 6:11","Acts 20:32","Philippians 3:10","Romans 6:5–6","John 17:17"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Acts 20:32","osis":["Acts.20.32"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Romans 6:5–6","osis":["Rom.6.5-Rom.6.6"]},{"printed":"John 17:17","osis":["John.17.17"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, That those who are justified, are sanctified onely, by the imputed holiness of Christ; not by infusing inherent holyness, or any Spiritual qualities into them, by the help of which, they are enabled to live holily?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostle says, follow peace and holiness with all Men, without which no man shall see God; (2) Because, the fruit of the Spirit, is Love, Joy, Peace, long-suffering, Gentleness, and Faith; (3) Because, they who are in Christ, bring forth good fruit; (4) Because, they who belong to Christ, have crucified the Flesh with the affections, and lusts; (5) Because, the Apostle commands us, to work out our salvation, with fear and with trembling; (6) Because, we ought to purify our selves, from all filthiness of the Flesh, and Spirit, perfecting holiness in the fear of God; (7) Because, we ought to grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ; (8) Because, the Lord circumcises the hearts of the Elect, that they may love the Lord their God, and taketh away the heart of stone;","segments":[{"text":"(1) Because, the Apostle says, follow peace and holiness with all Men, without which no man shall see God;","proofs":["Hebrews 12:14"],"refs":[{"printed":"Hebrews 12:14","osis":["Heb.12.14"]}],"note":null},{"text":"(2) Because, the fruit of the Spirit, is Love, Joy, Peace, long-suffering, Gentleness, and Faith;","proofs":["Galatians 5:22"],"refs":[{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"(3) Because, they who are in Christ, bring forth good fruit;","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"(4) Because, they who belong to Christ, have crucified the Flesh with the affections, and lusts;","proofs":["Galatians 5:24–25"],"refs":[{"printed":"Galatians 5:24–25","osis":["Gal.5.24-Gal.5.25"]}],"note":null},{"text":"(5) Because, the Apostle commands us, to work out our salvation, with fear and with trembling;","proofs":["Philippians 2:12"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]}],"note":null},{"text":"(6) Because, we ought to purify our selves, from all filthiness of the Flesh, and Spirit, perfecting holiness in the fear of God;","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null},{"text":"(7) Because, we ought to grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ;","proofs":["2 Peter 3:18"],"refs":[{"printed":"2 Peter 3:18","osis":["2Pet.3.18"]}],"note":null},{"text":"(8) Because, the Lord circumcises the hearts of the Elect, that they may love the Lord their God, and taketh away the heart of stone;","proofs":["Deuteronomy 30:6","Ezekiel 36:26–27"],"refs":[{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]}],"note":null}],"items":[]}]},{"question":"Is Sanctification imperfect in this life, there being some remnants of corruption abiding in every part?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 1:10","Romans 7:18, 23","Philippians 3:12"],"refs":[{"printed":"1 John 1:10","osis":["1John.1.10"]},{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]},{"printed":"Philippians 3:12","osis":["Phil.3.12"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians, and many of the Quakers err, who maintain, That those who are justified, are perfectly sanctified?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Papists, Socinians, and Anabaptists err, who maintain, the same, but differ in the manner?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"But first consider, that the Antinomians defend, that the most perfect holiness of Christ is imputed to us, and is made ours, there being no inherent holiness in us, nor required of us. But the Papists, Socinians, Quakers, and Anabaptists affirm, and maintain a perfect inherent holiness, in this life.","segments":[{"text":"But first consider, that the Antinomians defend, that the most perfect holiness of Christ is imputed to us, and is made ours, there being no inherent holiness in us, nor required of us. But the Papists, Socinians, Quakers, and Anabaptists affirm, and maintain a perfect inherent holiness, in this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"They are confuted?","answer":"(1) Because, there is no man that sinneth not; (2) Because, if we say, we have no sin, we deceive our selves, and the truth is not in us, ▪ (3) Because, in many things, we offend all; (4) Because, there is not a just man upon the earth, that doth good, and sinneth not; (5) Because, we are all, as an unclean thing, and all our righteousnesses are as filthy raggs; (6) Because, the Psalmist prayeth, that GOD would not enter into judgement with him, for in thy sight (says he) shall no man be justified; (7) Because, no man can say, I have made my heart clean, I am pure from my sin; (8) Because, the Apostle complains heavily, concerning indwelling sin; (9) Because, the Saints are obliged, to seek pardon of sin every day; (10) Because, the Lord sayes, he that is holy, let him be holy still▪","segments":[{"text":"(1) Because, there is no man that sinneth not;","proofs":["1 Kings 8:46"],"refs":[{"printed":"1 Kings 8:46","osis":["1Kgs.8.46"]}],"note":null},{"text":"(2) Because, if we say, we have no sin, we deceive our selves, and the truth is not in us,","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"▪ (3) Because, in many things, we offend all;","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null},{"text":"(4) Because, there is not a just man upon the earth, that doth good, and sinneth not;","proofs":["Ecclesiastes 7:20"],"refs":[{"printed":"Ecclesiastes 7:20","osis":["Eccl.7.20"]}],"note":null},{"text":"(5) Because, we are all, as an unclean thing, and all our righteousnesses are as filthy raggs;","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null},{"text":"(6) Because, the Psalmist prayeth, that GOD would not enter into judgement with him, for in thy sight (says he) shall no man be justified;","proofs":["Psalm 143:2"],"refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]}],"note":null},{"text":"(7) Because, no man can say, I have made my heart clean, I am pure from my sin;","proofs":["Proverbs 20:9"],"refs":[{"printed":"Proverbs 20:9","osis":["Prov.20.9"]}],"note":null},{"text":"(8) Because, the Apostle complains heavily, concerning indwelling sin;","proofs":["Romans 7:18, 23"],"refs":[{"printed":"Romans 7:18, 23","osis":["Rom.7.18","Rom.7.23"]}],"note":null},{"text":"(9) Because, the Saints are obliged, to seek pardon of sin every day;","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"(10) Because, the Lord sayes, he that is holy, let him be holy still▪","proofs":["Revelation 22:11"],"refs":[{"printed":"Revelation 22:11","osis":["Rev.22.11"]}],"note":null}],"items":[]}]}],"text":null},{"number":14,"title":"Of SAVING FAITH","part":null,"questions":[],"paragraphs":["14.1","14.2","14.3"],"clauses":[],"items":[{"question":"Is the grace of Faith, whereby the Elect are enabled to believe, to the saving of their Souls, the work of the Spirit of Christ, in their hearts?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 10:39","2 Corinthians 4:13","Ephesians 1:17–19"],"refs":[{"printed":"Hebrews 10:39","osis":["Heb.10.39"]},{"printed":"2 Corinthians 4:13","osis":["2Cor.4.13"]},{"printed":"Ephesians 1:17–19","osis":["Eph.1.17-Eph.1.19"]}],"note":null}],"items":[{"question":"Well then, do not the Pelagians err, who maintain, Faith to be a thing natural; who attribute the being thereof to our selves, and to the strength of our corrupt Nature?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Arminians err, Who though they grant Faith to be the gift GOD, yet they deny Faith to be given according to the precise will of GOD, for the saving of some men?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) I confute the Pelagians; for Christ sayes, no man can come to me (that is, believe) unless the Father that hath sent me draw him; (2) Because, the Apostle sayes for unto you it is given, in the behalf of Christ, not onely to believe in him; but also to suffer for his sake; (3) Because, that which is natural, is proper to all; but all men have not Faith; (4) Because, Faith is reckoned up among the fruits of the Spirit; (5) Because, the very desire it self of believing is from GOD, and not from our selves; (6) Because, Christ, is the Author and Finisher of our Faith;","segments":[{"text":"(1) I confute the Pelagians; for Christ sayes, no man can come to me (that is, believe) unless the Father that hath sent me draw him;","proofs":["John 6:44"],"refs":[{"printed":"John 6:44","osis":["John.6.44"]}],"note":null},{"text":"(2) Because, the Apostle sayes for unto you it is given, in the behalf of Christ, not onely to believe in him; but also to suffer for his sake;","proofs":["Philippians 1:29"],"refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null},{"text":"(3) Because, that which is natural, is proper to all; but all men have not Faith;","proofs":["2 Thessalonians 3:2"],"refs":[{"printed":"2 Thessalonians 3:2","osis":["2Thess.3.2"]}],"note":null},{"text":"(4) Because, Faith is reckoned up among the fruits of the Spirit;","proofs":["Galatians 5:22"],"refs":[{"printed":"Galatians 5:22","osis":["Gal.5.22"]}],"note":null},{"text":"(5) Because, the very desire it self of believing is from GOD, and not from our selves;","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"(6) Because, Christ, is the Author and Finisher of our Faith;","proofs":["Hebrews 12:2"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]}],"note":null}],"items":[]},{"question":"By what reasons do you confute the Arminians?","answer":"(1) Because, Faith is given to the Elect onely, and to such, as are ordained to life eternal; (2) Because, he that believes, shall be saved; (3) Because, GOD wills precisely, the glorifying of all those whom he justifies; But they who have Faith, are justified; (4) Because, GOD wills precisely, the gloryfying of all those, whom he inwardly, and efficaciously calleth; But all that believe in him, are powerfully called; (5) Because, all the Children of GOD, are heirs of GOD, and joynt-heirs with Christ; But how many soever believes in his Name; to them he gave power to become the Sons GOD;","segments":[{"text":"(1) Because, Faith is given to the Elect onely, and to such, as are ordained to life eternal;","proofs":["Titus 1:1","Acts 13:48"],"refs":[{"printed":"Titus 1:1","osis":["Titus.1.1"]},{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"(2) Because, he that believes, shall be saved;","proofs":["Mark 16:16","John 3:15–16, 18, 36"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"John 3:15–16, 18, 36","osis":["John.3.15-John.3.16","John.3.18","John.3.36"]}],"note":null},{"text":"(3) Because, GOD wills precisely, the glorifying of all those whom he justifies;","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"But they who have Faith, are justified;","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"(4) Because, GOD wills precisely, the gloryfying of all those, whom he inwardly, and efficaciously calleth;","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"But all that believe in him, are powerfully called;","proofs":["2 Thessalonians 2:13–14"],"refs":[{"printed":"2 Thessalonians 2:13–14","osis":["2Thess.2.13-2Thess.2.14"]}],"note":null},{"text":"(5) Because, all the Children of GOD, are heirs of GOD, and joynt-heirs with Christ;","proofs":["Romans 8:17"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]}],"note":null},{"text":"But how many soever believes in his Name; to them he gave power to become the Sons GOD;","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null}],"items":[]}]},{"question":"Is Faith the Fruit of Christs purchase?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Titus 3:5–6","2:14","Ezekiel 36:25–26"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]},{"printed":"2:14","osis":["Titus.2.14"]},{"printed":"Ezekiel 36:25–26","osis":["Ezek.36.25-Ezek.36.26"]}],"note":null}],"items":[{"question":"Well then, do not the Arminians err, who deny Faith, and other saving Graces to be Christs purchase, or the fruits of his death?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise others of the same kind err, who granting the gift of believing, not to flow from mans free-will, or from any sufficient grace bestowed upon all, maintain, That it flows from GODS Soveraign good-will, thinking fit to bestow that gift upon some whom he hath elected, and not upon others; without respect to the merits of Christs death?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, if this be all, that Christ hath purchased by his death, that GOD might save fallen man, upon condition he believe; then Christ might attain his end in dying, and yet not one soul be saved by his death. (2) Because, it makes Christ a Titular Saviour onely, purchasing salvation to all, without any full and certain intention of applying it to any. (3) Because, it is promised to Christ the Mediator, as a satisfaction to him for his sufferings, that not only many through Faith in him, shall be justified, but that certainly, he shall see his seed, and the fruit of his Soul; (4) Because, the washing of Regeneration, and renewing of the Holy Ghost; under which all particular graces may be comprehended, are said to be shed on us aboundantly, through Jesus Christ; (5) Because, the Lord hath promised to remove from us, the heart of stone, and to give us a new heart; to cleanse us from all our idols, and wash us with clean water. But these promises are in one bundle, with the promises of his pardoning our iniquity, and remembring our sins no more; (6) Because, Christ is made unto us Wisdom, Sanctification, and Redemption, no less, than righteousness, under which, Faith and all saving graces needful to the working out of our Salvation are comprehended; (7) Because, we are said to be blessed, with all spiritual blessings in Christ Jesus, () which by his merit are communicated to us. And is not Faith and saving Grace to be accounted among the Spiritual blessings? (8) Because, it is not a meer possibility of Redemption, but actual Redemption, that the Saints in Heaven praise and extol Christ for; An Arminian, cannot well sing a part of this song, while he thinks in his heart, he is no more beholden to the Lamb for his Redemption, than Cain and Judas.","segments":[{"text":"(1) Because, if this be all, that Christ hath purchased by his death, that GOD might save fallen man, upon condition he believe; then Christ might attain his end in dying, and yet not one soul be saved by his death. (2) Because, it makes Christ a Titular Saviour onely, purchasing salvation to all, without any full and certain intention of applying it to any. (3) Because, it is promised to Christ the Mediator, as a satisfaction to him for his sufferings, that not only many through Faith in him, shall be justified, but that certainly, he shall see his seed, and the fruit of his Soul;","proofs":["Isaiah 53:10"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]}],"note":null},{"text":"(4) Because, the washing of Regeneration, and renewing of the Holy Ghost; under which all particular graces may be comprehended, are said to be shed on us aboundantly, through Jesus Christ;","proofs":["Titus 3:5–6"],"refs":[{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]}],"note":null},{"text":"(5) Because, the Lord hath promised to remove from us, the heart of stone, and to give us a new heart; to cleanse us from all our idols, and wash us with clean water. But these promises are in one bundle, with the promises of his pardoning our iniquity, and remembring our sins no more;","proofs":["Ezekiel 36:25–26","Jeremiah 31:33–34"],"refs":[{"printed":"Ezekiel 36:25–26","osis":["Ezek.36.25-Ezek.36.26"]},{"printed":"Jeremiah 31:33–34","osis":["Jer.31.33-Jer.31.34"]}],"note":null},{"text":"(6) Because, Christ is made unto us Wisdom, Sanctification, and Redemption, no less, than righteousness, under which, Faith and all saving graces needful to the working out of our Salvation are comprehended;","proofs":["1 Corinthians 1:30–31"],"refs":[{"printed":"1 Corinthians 1:30–31","osis":["1Cor.1.30-1Cor.1.31"]}],"note":null},{"text":"(7) Because, we are said to be blessed, with all spiritual blessings in Christ Jesus, ()","proofs":["Ephesians 1:3"],"refs":[{"printed":"Ephesians 1:3","osis":["Eph.1.3"]}],"note":null},{"text":"which by his merit are communicated to us. And is not Faith and saving Grace to be accounted among the Spiritual blessings? (8) Because, it is not a meer possibility of Redemption, but actual Redemption, that the Saints in Heaven praise and extol Christ for;","proofs":["Revelation 5:9, 12"],"refs":[{"printed":"Revelation 5:9, 12","osis":["Rev.5.9","Rev.5.12"]}],"note":null},{"text":"An Arminian, cannot well sing a part of this song, while he thinks in his heart, he is no more beholden to the Lamb for his Redemption, than Cain and Judas.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Doth a Christian by Faith, believe whatsoever is revealed in the Word, for the Authority of GOD speaking therein?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 4:42","1 John 5:10","Acts 24:14","1 Thessalonians 2:13"],"refs":[{"printed":"John 4:42","osis":["John.4.42"]},{"printed":"1 John 5:10","osis":["1John.5.10"]},{"printed":"Acts 24:14","osis":["Acts.24.14"]},{"printed":"1 Thessalonians 2:13","osis":["1Thess.2.13"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who commend and extol Implicit Faith; and who define Faith, rather by Ignorance, than by Knowledge?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Faith cometh by hearing, and hearing by the Word of God; and therefore, there can be no Faith, without knowledge; (2) Because, all believers, are taught of God; (3) Because, Christ sayes, this is life eternal to know thee, the onely true God, and Jesus Christ, whom thou hast sent; (4) Because, the Prophet Isaiah sayes, by his knowledge, shall my righteous servant justify many; chap. 53. 11.","segments":[{"text":"(1) Because, Faith cometh by hearing, and hearing by the Word of God; and therefore, there can be no Faith, without knowledge;","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"(2) Because, all believers, are taught of God;","proofs":["Isaiah 54:13","John 6:45"],"refs":[{"printed":"Isaiah 54:13","osis":["Isa.54.13"]},{"printed":"John 6:45","osis":["John.6.45"]}],"note":null},{"text":"(3) Because, Christ sayes, this is life eternal to know thee, the onely true God, and Jesus Christ, whom thou hast sent;","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"(4) Because, the Prophet Isaiah sayes, by his knowledge, shall my righteous servant justify many; chap. 53. 11.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are the principal Acts of saving Faith, Accepting, Receiving, and Resting upon Christ alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 1:12","Acts 16:31","Galatians 2:20","Acts 15:11"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Acts 16:31","osis":["Acts.16.31"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]},{"printed":"Acts 15:11","osis":["Acts.15.11"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, Faith to be nothing, but a naked assent, to the truth revealed in the Word; it being placed by them, in the understanding onely?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Sccinians err, who put no difference between Faith, and the Obedience of Works?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, to believe, is to receive Christ, which is an Act of the Will; (2) Because, Faith is the substance of things hoped for, the evidence of things not seen. Or Faith, is a firm ground, or a firm confidence; that is, which causeth to subsist, or stand firm, the things which are promised by God in Christ, and which therefore are expected by hope, which is not done only by an assent, to Gods promises in our understanding, but also by a trusting to the same in our will. I say faith, is a firm ground of the things, which are hoped, and an argument of things not seen. Or a conviction, in Greeke Elegchos: for Faith respecting GODS Revelation and Promise, convinceth and assureth the heart of man, more strongly of the truth of a thing, than any other argument brought from natural Reason, can do; (3) Because, we are justified before GOD by Faith; but we are not justified by a bare and naked assent to the truth; otherwise the Devils should be justified; Neither are we justified by the Socinians Faith, which is every where condemned in Scripture;","segments":[{"text":"(1) Because, to believe, is to receive Christ, which is an Act of the Will;","proofs":["John 1:12"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]}],"note":null},{"text":"(2) Because, Faith is the substance of things hoped for, the evidence of things not seen. Or Faith, is a firm ground, or a firm confidence; that is, which causeth to subsist, or stand firm, the things which are promised by God in Christ, and which therefore are expected by hope, which is not done only by an assent, to Gods promises in our understanding, but also by a trusting to the same in our will. I say faith, is a firm ground of the things, which are hoped, and an argument of things not seen. Or a conviction, in Greeke Elegchos: for Faith respecting GODS Revelation and Promise, convinceth and assureth the heart of man, more strongly of the truth of a thing, than any other argument brought from natural Reason, can do;","proofs":["Hebrews 11:1"],"refs":[{"printed":"Hebrews 11:1","osis":["Heb.11.1"]}],"note":null},{"text":"(3) Because, we are justified before GOD by Faith;","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"but we are not justified by a bare and naked assent to the truth; otherwise the Devils should be justified;","proofs":["James 2:19"],"refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"note":null},{"text":"Neither are we justified by the Socinians Faith, which is every where condemned in Scripture;","proofs":["Romans 3:20, 28","Galatians 2:16","Ephesians 2:8–9","Philippians 3:9","Titus 3:4–5"],"refs":[{"printed":"Romans 3:20, 28","osis":["Rom.3.20","Rom.3.28"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Titus 3:4–5","osis":["Titus.3.4-Titus.3.5"]}],"note":null}],"items":[]}]}],"text":null},{"number":15,"title":"Of REPENTANCE","part":null,"questions":[],"paragraphs":["15.1","15.2","15.3","15.4","15.5","15.6"],"clauses":[],"items":[{"question":"Is Repentance unto life, an Evangelical Grace, the Doctrine whereof is to be preached by every Minister of the Gospel; as well as that of Faith in Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Zechariah 12:10","Acts 11:18","Luke 24:47","Mark 1:15","Acts 20:21"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]},{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"Mark 1:15","osis":["Mark.1.15"]},{"printed":"Acts 20:21","osis":["Acts.20.21"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, That repentance is not an Evangelical grace; and that it ought not to be preached by any Minister of the Gospel, seing it leads us away from Christ, and is many wayes hurtful and dangerous to us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, GOD hath promised in the Covenant of Grace, that he will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of Grace and Supplication, which shall cause Christians under the Gospel, to repent and mourn for their sins; (2) Because, Repentance is numbered among the saving graces, which shall be bestowed and conferred upon Converts, under the Gospel, and is sometimes put for the whole Conversion of a man to GOD; (3) Because, the Ministers of the Gospel ought to instruct those with meekness; who oppose themselves; if GOD peradventure will give them Repentance, to the acknowledging of the Truth; (4) Because, Repentance from dead works, is among the principles of the Doctrine of Christ; and is a foundation, which ought to be layed, before the Hearers of the Gospel can go on into perfection; I say, layed by the Ministers of the Gospel; (5) Because, Christ himself appointed Repentance, no less to be preached, through the world, than Remission of sins; (6) Because, Christ and his Apostles preached Repentance, no less than Faith; Nay, the whole sum of the Gospel is placed in preaching Faith and Repentance;","segments":[{"text":"(1) Because, GOD hath promised in the Covenant of Grace, that he will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of Grace and Supplication, which shall cause Christians under the Gospel, to repent and mourn for their sins;","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"(2) Because, Repentance is numbered among the saving graces, which shall be bestowed and conferred upon Converts, under the Gospel, and is sometimes put for the whole Conversion of a man to GOD;","proofs":["Acts 11:15–18"],"refs":[{"printed":"Acts 11:15–18","osis":["Acts.11.15-Acts.11.18"]}],"note":null},{"text":"(3) Because, the Ministers of the Gospel ought to instruct those with meekness; who oppose themselves; if GOD peradventure will give them Repentance, to the acknowledging of the Truth;","proofs":["2 Timothy 2:25"],"refs":[{"printed":"2 Timothy 2:25","osis":["2Tim.2.25"]}],"note":null},{"text":"(4) Because, Repentance from dead works, is among the principles of the Doctrine of Christ; and is a foundation, which ought to be layed, before the Hearers of the Gospel can go on into perfection; I say, layed by the Ministers of the Gospel;","proofs":["Hebrews 6:1"],"refs":[{"printed":"Hebrews 6:1","osis":["Heb.6.1"]}],"note":null},{"text":"(5) Because, Christ himself appointed Repentance, no less to be preached, through the world, than Remission of sins;","proofs":["Luke 24:47"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]}],"note":null},{"text":"(6) Because, Christ and his Apostles preached Repentance, no less than Faith;","proofs":["Mark 1:15","Matthew 3:2"],"refs":[{"printed":"Mark 1:15","osis":["Mark.1.15"]},{"printed":"Matthew 3:2","osis":["Matt.3.2"]}],"note":null},{"text":"Nay, the whole sum of the Gospel is placed in preaching Faith and Repentance;","proofs":["Acts 20:20–21"],"refs":[{"printed":"Acts 20:20–21","osis":["Acts.20.20-Acts.20.21"]}],"note":null}],"items":[]}]},{"question":"Doth a sinner. (namely by Repentance) out of the sight, and sense, not only of the danger, but also of the filthiness, and odiousness of his sins, as contrary to the holy Nature, and righteous law of God, and upon the apprehension of his mercy in Christ, to such as are penitent, so grieve for, and hate his sins, as to turn from them all unto God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ezekiel 18:30","36:31","Isaiah 30:22","Jeremiah 31:18–19","Joel 2:12–13","Amos 5:15","Psalm 119:6, 59, 106"],"refs":[{"printed":"Ezekiel 18:30","osis":["Ezek.18.30"]},{"printed":"36:31","osis":["Ezek.36.31"]},{"printed":"Isaiah 30:22","osis":["Isa.30.22"]},{"printed":"Jeremiah 31:18–19","osis":["Jer.31.18-Jer.31.19"]},{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]},{"printed":"Amos 5:15","osis":["Amos.5.15"]},{"printed":"Psalm 119:6, 59, 106","osis":["Ps.119.6","Ps.119.59","Ps.119.106"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, we ought not by Repentance, to hate our sins, to mourn for them, and turn from them to God: but only to believe, that Christ in our stead and for us, hath Repented?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Repentance, being a turning from our sins, and evil ways, and a turning to God, and Christ being without sin, could not be capable to repent in our stead; (2) Because, they that repent, confess their sins, and are grieved for them; They hate their sins; They are ashamed, and confounded for them; (3) Because, Repentance, is a sorrow after a Godly manner, in the same very Persons, that Repent, wrought by God, by the preaching of the Word; (4) Because, Repentance, is called a renting of the heart; And they that Repent, hate and loath themselves for their abominations; They are ashamed, and confounded; They are grieved, and pricked in their Reins; (5) Because, God promising Repentance, to the people of the Jews, being converted to Christ, after their backsliding, says, I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of Grace and Supplication, and they shall look upon me, whom they have peirced, and they shall mourn for him, as one mourneth for his only Son; And shall be in bitterness for him, as one that is in bitterness, for his first born. But is any man so foolish as to affirm, that when a man doth mourn, for his first born, he believes only, that another man, hath mourned in his stead? (6) Because, Faith is one thing, and Repentance specially so called, is another thing; In which places, Faith and Repentance, are numbred two diverse things. And it is evident likewise, that Faith is the cause of Repentance, but nothing can be the cause of it self. Do not likewise, the Papists err, who maintain, that we are not by Repentance converted from our sins to God; which they only make an endument, or quality fitting, and disposing us for conversion, and meriting it: which (say they) consists in heart contrition, mouth confession, absolution, and satisfaction. By the first, They have heart sorrow for sin. By the second, They confess their sins to the Preist. By the third, (Which can be no part of Repentance; seeing it is not a thing done by the sinner) they are absolved by the Priest, from theirsins. By the fourth▪ they make satisfaction for former sins, in performing some good work willingly undertaken, or enjoyned by the Priest after absolution; as Fastings, Chastising of their own bodies, Pilgrimages, and hearing of many Masses Yes.","segments":[{"text":"(1) Because, Repentance, being a turning from our sins, and evil ways, and a turning to God, and Christ being without sin, could not be capable to repent in our stead;","proofs":["1 Kings 8:35","Hebrews 7:26–27","Joel 2:12–13"],"refs":[{"printed":"1 Kings 8:35","osis":["1Kgs.8.35"]},{"printed":"Hebrews 7:26–27","osis":["Heb.7.26-Heb.7.27"]},{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]}],"note":null},{"text":"(2) Because, they that repent, confess their sins, and are grieved for them;","proofs":["Ezra 10:1","Mark 14:72"],"refs":[{"printed":"Ezra 10:1","osis":["Ezra.10.1"]},{"printed":"Mark 14:72","osis":["Mark.14.72"]}],"note":null},{"text":"They hate their sins;","proofs":["2 Corinthians 7:11"],"refs":[{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null},{"text":"They are ashamed, and confounded for them;","proofs":["Jeremiah 31:19"],"refs":[{"printed":"Jeremiah 31:19","osis":["Jer.31.19"]}],"note":null},{"text":"(3) Because, Repentance, is a sorrow after a Godly manner, in the same very Persons, that Repent, wrought by God, by the preaching of the Word;","proofs":["2 Corinthians 7:9","Acts 11:18"],"refs":[{"printed":"2 Corinthians 7:9","osis":["2Cor.7.9"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"(4) Because, Repentance, is called a renting of the heart;","proofs":["Joel 2:12"],"refs":[{"printed":"Joel 2:12","osis":["Joel.2.12"]}],"note":null},{"text":"And they that Repent, hate and loath themselves for their abominations;","proofs":["Ezekiel 36:31"],"refs":[{"printed":"Ezekiel 36:31","osis":["Ezek.36.31"]}],"note":null},{"text":"They are ashamed, and confounded;","proofs":["Jeremiah 31:19"],"refs":[{"printed":"Jeremiah 31:19","osis":["Jer.31.19"]}],"note":null},{"text":"They are grieved, and pricked in their Reins;","proofs":["Psalm 73:21"],"refs":[{"printed":"Psalm 73:21","osis":["Ps.73.21"]}],"note":null},{"text":"(5) Because, God promising Repentance, to the people of the Jews, being converted to Christ, after their backsliding, says, I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of Grace and Supplication, and they shall look upon me, whom they have peirced, and they shall mourn for him, as one mourneth for his only Son;","proofs":["Zechariah 12:10"],"refs":[{"printed":"Zechariah 12:10","osis":["Zech.12.10"]}],"note":null},{"text":"And shall be in bitterness for him, as one that is in bitterness, for his first born. But is any man so foolish as to affirm, that when a man doth mourn, for his first born, he believes only, that another man, hath mourned in his stead? (6) Because, Faith is one thing, and Repentance specially so called, is another thing;","proofs":["Mark 1:15","Acts 20:21","Hebrews 11:6"],"refs":[{"printed":"Mark 1:15","osis":["Mark.1.15"]},{"printed":"Acts 20:21","osis":["Acts.20.21"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"In which places, Faith and Repentance, are numbred two diverse things. And it is evident likewise, that Faith is the cause of Repentance, but nothing can be the cause of it self. Do not likewise, the Papists err, who maintain, that we are not by Repentance converted from our sins to God; which they only make an endument, or quality fitting, and disposing us for conversion, and meriting it: which (say they) consists in heart contrition, mouth confession, absolution, and satisfaction. By the first, They have heart sorrow for sin. By the second, They confess their sins to the Preist. By the third, (Which can be no part of Repentance; seeing it is not a thing done by the sinner) they are absolved by the Priest, from theirsins. By the fourth▪ they make satisfaction for former sins, in performing some good work willingly undertaken, or enjoyned by the Priest after absolution; as Fastings, Chastising of their own bodies, Pilgrimages, and hearing of many Masses Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Word of God asserts no meritorious Work in us, to go before our conversion. Not by Works of righteousnss,, which we have done, but according to his mercy, he saved us; (2) Because, the only merit of Christ, is the meritorious cause of our Conversion; (3) Because, true Repentance, is the infallible Antecedent, and forerunner of life; And they who truely Repent have all their sins pardoned; Nay, Repentance is a peice of the exercise of the life of Grace here, and worketh unto life, and salvation hereafter. But of no foregoing disposition, or qualification previous to Repentance, can these forecited places of Scripture be understood. (4) Because, Repentance, and turning to God, are sometimes put, for the same thing: and the Prophets, while they study to excite, and stir up the people to Repentance, they signifie it, by the word Conversion and turning to GOD; (5) Because, Whatsoever goes before our conversion to God, it cannot be of Faith; and therefore, it must displease God; But true Repentance is of Faith, and God delighteth in it; (6) Because, in very many places of Scripture, Repentance is described, by a departing from evil, and a turning to God. (7) Because, heart contrition, mouth (confession, and satisfaction for) former sins which they call Pennance, as they are explained by the Papists, may be found in Hypocritical Repentance, as is evident from the example of Judas, and Abah; There may be true Evangelical Repentance, without Confession of the mouth made to a Priest, and without Pennance. If the mouth and heart confess to God only, it is sufficient, unless their be a publick scandal, committed against the Church of God. As for Absolution, it can be no part of Repentance, for it is not a thing done by the Sinner, but (as I said) conferred by the Priest.","segments":[{"text":"(1) Because, the Word of God asserts no meritorious Work in us, to go before our conversion. Not by Works of righteousnss,, which we have done, but according to his mercy, he saved us;","proofs":["Titus 3:4–6"],"refs":[{"printed":"Titus 3:4–6","osis":["Titus.3.4-Titus.3.6"]}],"note":null},{"text":"(2) Because, the only merit of Christ, is the meritorious cause of our Conversion;","proofs":["Hebrews 9:14","1 Corinthians 6:11"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"(3) Because, true Repentance, is the infallible Antecedent, and forerunner of life;","proofs":["2 Corinthians 7:10","Acts 11:18"],"refs":[{"printed":"2 Corinthians 7:10","osis":["2Cor.7.10"]},{"printed":"Acts 11:18","osis":["Acts.11.18"]}],"note":null},{"text":"And they who truely Repent have all their sins pardoned;","proofs":["Acts 2:38","3:19"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]},{"printed":"3:19","osis":["Acts.3.19"]}],"note":null},{"text":"Nay, Repentance is a peice of the exercise of the life of Grace here, and worketh unto life, and salvation hereafter. But of no foregoing disposition, or qualification previous to Repentance, can these forecited places of Scripture be understood. (4) Because, Repentance, and turning to God, are sometimes put, for the same thing: and the Prophets, while they study to excite, and stir up the people to Repentance, they signifie it, by the word Conversion and turning to GOD;","proofs":["Acts 11:15–18, 21","Joel 2:12–13","Ezekiel 18:31–32"],"refs":[{"printed":"Acts 11:15–18, 21","osis":["Acts.11.15-Acts.11.18","Acts.11.21"]},{"printed":"Joel 2:12–13","osis":["Joel.2.12-Joel.2.13"]},{"printed":"Ezekiel 18:31–32","osis":["Ezek.18.31-Ezek.18.32"]}],"note":null},{"text":"(5) Because, Whatsoever goes before our conversion to God, it cannot be of Faith; and therefore, it must displease God;","proofs":["Romans 8:8","14:23"],"refs":[{"printed":"Romans 8:8","osis":["Rom.8.8"]},{"printed":"14:23","osis":["Rom.14.23"]}],"note":null},{"text":"But true Repentance is of Faith, and God delighteth in it;","proofs":["Jeremiah 31:18–20"],"refs":[{"printed":"Jeremiah 31:18–20","osis":["Jer.31.18-Jer.31.20"]}],"note":null},{"text":"(6) Because, in very many places of Scripture, Repentance is described, by a departing from evil, and a turning to God.","proofs":["Isaiah 1:16–17","55:7","Psalm 34:14","Hosea 6:1"],"refs":[{"printed":"Isaiah 1:16–17","osis":["Isa.1.16-Isa.1.17"]},{"printed":"55:7","osis":["Isa.55.7"]},{"printed":"Psalm 34:14","osis":["Ps.34.14"]},{"printed":"Hosea 6:1","osis":["Hos.6.1"]}],"note":null},{"text":"(7) Because, heart contrition, mouth (confession, and satisfaction for) former sins which they call Pennance, as they are explained by the Papists, may be found in Hypocritical Repentance, as is evident from the example of Judas, and Abah;","proofs":["Matthew 27:4–6","1 Kings 21:27"],"refs":[{"printed":"Matthew 27:4–6","osis":["Matt.27.4-Matt.27.6"]},{"printed":"1 Kings 21:27","osis":["1Kgs.21.27"]}],"note":null},{"text":"There may be true Evangelical Repentance, without Confession of the mouth made to a Priest, and without Pennance. If the mouth and heart confess to God only, it is sufficient, unless their be a publick scandal, committed against the Church of God. As for Absolution, it can be no part of Repentance, for it is not a thing done by the Sinner, but (as I said) conferred by the Priest.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is Repentance to be rested on, as any satisfaction for sin, or cause of the pardon thereof?","answer":"No.","segments":[{"text":"No.","proofs":["Ezekiel 36:31–32","16:61–63"],"refs":[{"printed":"Ezekiel 36:31–32","osis":["Ezek.36.31-Ezek.36.32"]},{"printed":"16:61–63","osis":["Ezek.16.61-Ezek.16.63"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that Repentance, is a satisfaction for sins (to wit, an imperfect satisfaction) and that it deserves the mercy of God, and pardon of sin?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because; Christ did satisfy the justice of God to the full: and it is his blood only, that purgeth us from all sin; (2) Because, to satisfie for sin, is a part of the Priestly office of Christ, which cannot be communicated to any; compared with (3) Because, the Lord pardoneth our sins, not for our sake, but for his own sake; (4) Because, pardon of sin, is an Act of the free favour of God; But if it be of the free favour of God, then it is no more of works, and of Repentance▪ as a satisfaction for sin;","segments":[{"text":"(1) Because; Christ did satisfy the justice of God to the full: and it is his blood only, that purgeth us from all sin;","proofs":["Isaiah 53:4–6, 8, 11","1 John 1:7"],"refs":[{"printed":"Isaiah 53:4–6, 8, 11","osis":["Isa.53.4-Isa.53.6","Isa.53.8","Isa.53.11"]},{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null},{"text":"(2) Because, to satisfie for sin, is a part of the Priestly office of Christ, which cannot be communicated to any;","proofs":["Hebrews 2:17"],"refs":[{"printed":"Hebrews 2:17","osis":["Heb.2.17"]}],"note":null},{"text":"compared with","proofs":["Hebrews 7:23–24"],"refs":[{"printed":"Hebrews 7:23–24","osis":["Heb.7.23-Heb.7.24"]}],"note":null},{"text":"(3) Because, the Lord pardoneth our sins, not for our sake, but for his own sake;","proofs":["Isaiah 43:25","Ezekiel 36:25, 31–32"],"refs":[{"printed":"Isaiah 43:25","osis":["Isa.43.25"]},{"printed":"Ezekiel 36:25, 31–32","osis":["Ezek.36.25","Ezek.36.31-Ezek.36.32"]}],"note":null},{"text":"(4) Because, pardon of sin, is an Act of the free favour of God;","proofs":["Hosea 14:2","Ephesians 1:7"],"refs":[{"printed":"Hosea 14:2","osis":["Hos.14.2"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]}],"note":null},{"text":"But if it be of the free favour of God, then it is no more of works, and of Repentance▪ as a satisfaction for sin;","proofs":["Romans 11:6"],"refs":[{"printed":"Romans 11:6","osis":["Rom.11.6"]}],"note":null}],"items":[]}]},{"question":"Is there any sin so great, that it will bring damnation upon those, who truely repent.","answer":"No.","segments":[{"text":"No.","proofs":["Isaiah 59:7","Romans 8:1","Isaiah 1:16, 18"],"refs":[{"printed":"Isaiah 59:7","osis":["Isa.59.7"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]},{"printed":"Isaiah 1:16, 18","osis":["Isa.1.16","Isa.1.18"]}],"note":null}],"items":[{"question":"Well then, do not the Novatians, Anabaptists, and Puritans called Kathari err, who maintain, that if any after Baptism, and Grace received, fall into grievous sins, offend willingly, there is no pardon remaining for them, even though they should repent?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, God under the Law, appointed dayly sacrifices even for sins, that were commited willingly; (2) Because, God in the Covenant of Grace hath promised, that he will not utterly take from them (with whom he is in Covenant) his loving kindness: even though they have broken his statutes, and not keeped his commandments; (3) Because, GOD invites the Galatians, and Corinthians, who were guilty of Apostasie, and of very many gross scandals, to Repentance, from the hope of pardon, (4) Because, the Apostle John says, even to such as have sinned willingly, after Baptism, and Grace received, if we truely Repent and confess our sins, God is faithful and just, to forgive us our sins; see, (5) Because, David after murder, and Adultery: and Peter, after denying of his Master, obtained pardon, when they repented; Therefore there remaineth pardon to such, as after Baptism, and Grace received, have fallen and repented.","segments":[{"text":"(1) Because, God under the Law, appointed dayly sacrifices even for sins, that were commited willingly;","proofs":["Numbers 28:3","Leviticus 6:1–8"],"refs":[{"printed":"Numbers 28:3","osis":["Num.28.3"]},{"printed":"Leviticus 6:1–8","osis":["Lev.6.1-Lev.6.8"]}],"note":null},{"text":"(2) Because, God in the Covenant of Grace hath promised, that he will not utterly take from them (with whom he is in Covenant) his loving kindness: even though they have broken his statutes, and not keeped his commandments;","proofs":["Psalm 89:30–32"],"refs":[{"printed":"Psalm 89:30–32","osis":["Ps.89.30-Ps.89.32"]}],"note":null},{"text":"(3) Because, GOD invites the Galatians, and Corinthians, who were guilty of Apostasie, and of very many gross scandals, to Repentance, from the hope of pardon,","proofs":["Galatians 3:1","1:6","4:19","1 Corinthians 1:11–12","5:1–2, 7–8","2 Corinthians 12:21"],"refs":[{"printed":"Galatians 3:1","osis":["Gal.3.1"]},{"printed":"1:6","osis":["Gal.1.6"]},{"printed":"4:19","osis":["Gal.4.19"]},{"printed":"1 Corinthians 1:11–12","osis":["1Cor.1.11-1Cor.1.12"]},{"printed":"5:1–2, 7–8","osis":["1Cor.5.1-1Cor.5.2","1Cor.5.7-1Cor.5.8"]},{"printed":"2 Corinthians 12:21","osis":["2Cor.12.21"]}],"note":null},{"text":"(4) Because, the Apostle John says, even to such as have sinned willingly, after Baptism, and Grace received, if we truely Repent and confess our sins, God is faithful and just, to forgive us our sins;","proofs":["1 John 1:9"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null},{"text":"see,","proofs":["1 John 2:12"],"refs":[{"printed":"1 John 2:12","osis":["1John.2.12"]}],"note":null},{"text":"(5) Because, David after murder, and Adultery: and Peter, after denying of his Master, obtained pardon, when they repented;","proofs":["2 Samuel 12:13","John 21:19"],"refs":[{"printed":"2 Samuel 12:13","osis":["2Sam.12.13"]},{"printed":"John 21:19","osis":["John.21.19"]}],"note":null},{"text":"Therefore there remaineth pardon to such, as after Baptism, and Grace received, have fallen and repented.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is every man bound to make private confession of his sins to God, praying for the pardon thereof?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Psalm 51:4–5, 7, 9","32:5–6"],"refs":[{"printed":"Psalm 51:4–5, 7, 9","osis":["Ps.51.4-Ps.51.5","Ps.51.7","Ps.51.9"]},{"printed":"32:5–6","osis":["Ps.32.5-Ps.32.6"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians, Libertines, and Anabaptists err, who maintain, that those, who are once iustified, are not any more obliged, to confess their sins, to be grieved for them, or to Repent of them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, whosoever doth call upon God the Father, in their pravers, they ought to seek dayly remission of sins; (2) Because, God doth commend, the serious confession of sins, and grief for them▪ in justified persons, and delighteth therein; (3) Because, pardon of those sins, which justified persons shall confess, is promised; 9. (4) Because, such are declared blessed, that mourn. (5) Because, in whom the Spirit dwelleth, it worketh in them, being greatly weighted, with the burden of their sins, a continual groaning: and sorrow for the same; (6) Because, true repentance, is a renewing of the image of God lost, at least greatly defaced, by the committing of sin, which in sanctification is not perfected, but only begun, and doth dayly increase through the vertue of Christs death, and resurrection; (7) From the example of justified persons, as David, Josia, Peter and others, who after justification confessed their sins, grieved for them, and begged pardon; the: from the begining;","segments":[{"text":"(1) Because, whosoever doth call upon God the Father, in their pravers, they ought to seek dayly remission of sins;","proofs":["Luke 11:2–4"],"refs":[{"printed":"Luke 11:2–4","osis":["Luke.11.2-Luke.11.4"]}],"note":null},{"text":"(2) Because, God doth commend, the serious confession of sins, and grief for them▪ in justified persons, and delighteth therein;","proofs":["Jeremiah 31:18–20","Luke 7:44","Isaiah 66:2"],"refs":[{"printed":"Jeremiah 31:18–20","osis":["Jer.31.18-Jer.31.20"]},{"printed":"Luke 7:44","osis":["Luke.7.44"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"(3) Because, pardon of those sins, which justified persons shall confess, is promised;","proofs":["Proverbs 28:13","Psalm 32:5","1 John 1"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]},{"printed":"Psalm 32:5","osis":["Ps.32.5"]},{"printed":"1 John 1","osis":["1John.1"]}],"note":null},{"text":"9. (4) Because, such are declared blessed, that mourn.","proofs":["Matthew 5:4"],"refs":[{"printed":"Matthew 5:4","osis":["Matt.5.4"]}],"note":null},{"text":"(5) Because, in whom the Spirit dwelleth, it worketh in them, being greatly weighted, with the burden of their sins, a continual groaning: and sorrow for the same;","proofs":["Romans 7:23–24","8:26"],"refs":[{"printed":"Romans 7:23–24","osis":["Rom.7.23-Rom.7.24"]},{"printed":"8:26","osis":["Rom.8.26"]}],"note":null},{"text":"(6) Because, true repentance, is a renewing of the image of God lost, at least greatly defaced, by the committing of sin, which in sanctification is not perfected, but only begun, and doth dayly increase through the vertue of Christs death, and resurrection;","proofs":["Ephesians 4:19–24"],"refs":[{"printed":"Ephesians 4:19–24","osis":["Eph.4.19-Eph.4.24"]}],"note":null},{"text":"(7) From the example of justified persons, as David, Josia, Peter and others, who after justification confessed their sins, grieved for them, and begged pardon;","proofs":["2 Samuel 12:13","Psalm 51"],"refs":[{"printed":"2 Samuel 12:13","osis":["2Sam.12.13"]},{"printed":"Psalm 51","osis":["Ps.51"]}],"note":null},{"text":"the:","proofs":["2 Kings 22:19","Nehemiah 9"],"refs":[{"printed":"2 Kings 22:19","osis":["2Kgs.22.19"]},{"printed":"Nehemiah 9","osis":["Neh.9"]}],"note":null},{"text":"from the begining;","proofs":["Mark 14:72"],"refs":[{"printed":"Mark 14:72","osis":["Mark.14.72"]}],"note":null}],"items":[]}]},{"question":"Do those, who confess their sins privately to God, who pray for the pardon thereof, and forsake them, obtain mercy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Proverbs 28:13","1 John 1:9"],"refs":[{"printed":"Proverbs 28:13","osis":["Prov.28.13"]},{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that besides confession of sins made to God, and forsaking of them, an Auricular confession, and enumeration of all particular sins, committed after Baptism, must be made to our own proper Priest, as a necessary mean, for obtaining remission of them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Psalmist says, who can understand his errors; and they being moe, than the hairs of our head, how can they be mumbled over to a Priest? (2) Because, Christ gave an absolution, without an enumeration of every sin; Neither doth he demand, an enumeration, of all our several sins, though we be obliged to reckon, and rehearse, all that we are able to remember; (3) Because, there is no command, or example in Scripture, for any man to whisper, and round his sins into the ear of a Priest: and therefore, it not being of Faith, it is sin; (4) Because, whosoever turneth from his sin to God, and confesseth them, he findeth mercy presently;","segments":[{"text":"(1) Because, the Psalmist says, who can understand his errors;","proofs":["Psalm 19:12"],"refs":[{"printed":"Psalm 19:12","osis":["Ps.19.12"]}],"note":null},{"text":"and they being moe, than the hairs of our head, how can they be mumbled over to a Priest?","proofs":["Psalm 40:12"],"refs":[{"printed":"Psalm 40:12","osis":["Ps.40.12"]}],"note":null},{"text":"(2) Because, Christ gave an absolution, without an enumeration of every sin;","proofs":["Matthew 9:2"],"refs":[{"printed":"Matthew 9:2","osis":["Matt.9.2"]}],"note":null},{"text":"Neither doth he demand, an enumeration, of all our several sins, though we be obliged to reckon, and rehearse, all that we are able to remember;","proofs":["Luke 7:48","18:13–14"],"refs":[{"printed":"Luke 7:48","osis":["Luke.7.48"]},{"printed":"18:13–14","osis":["Luke.18.13-Luke.18.14"]}],"note":null},{"text":"(3) Because, there is no command, or example in Scripture, for any man to whisper, and round his sins into the ear of a Priest: and therefore, it not being of Faith, it is sin;","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"(4) Because, whosoever turneth from his sin to God, and confesseth them, he findeth mercy presently;","proofs":["Ezekiel 18:21, 28","Proverbs 28:13"],"refs":[{"printed":"Ezekiel 18:21, 28","osis":["Ezek.18.21","Ezek.18.28"]},{"printed":"Proverbs 28:13","osis":["Prov.28.13"]}],"note":null}],"items":[]}]},{"question":"Ought he who scandalizeth his Brother, or the Church of Christ, to be willing, by a private, or publick conconfession, and sorrow for his sin, to declare his Repentance to those who are offended?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["James 5:16","Luke 17:3–4","Joshua 7:19","Psalm 51","2 Corinthians 2:8"],"refs":[{"printed":"James 5:16","osis":["Jas.5.16"]},{"printed":"Luke 17:3–4","osis":["Luke.17.3-Luke.17.4"]},{"printed":"Joshua 7:19","osis":["Josh.7.19"]},{"printed":"Psalm 51","osis":["Ps.51"]},{"printed":"2 Corinthians 2:8","osis":["2Cor.2.8"]}],"note":null}],"items":[{"question":"Well then, do not the Novatians err, and others too, who maintain, that those, who have offended their Brother, or the Church of Christ, are not obliged to declare their repentance, to the parties offended; and that those, who are offended, ought not to require any such thing, as private, or publick confession, and acknowledgement, but that presently, they ought to be received, without doing any such thing?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise some Church-men err, who connive, and wink, at the publick scandals, especially of the richer, and better sort?","answer":"Yes. And lastly, do not many in these times err, who jear, and make a mock, at all publick confession of sins. Yes.","segments":[{"text":"Yes. And lastly, do not many in these times err, who jear, and make a mock, at all publick confession of sins. Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, he that offendeth his Brother, ought to return to him, saying I repent; (2) Because, Christ did even value so much a private mans offence, that he was not to be admitted to the Altar with his gift, until he was reconciled to his Brother; (3) Because, the incestuous person, was not received into the communion of the Church of Corinth, before he had evidenced his repentance, by satisfying the Church; (4) Because, publick confession of sin, glorifies God; (5) Because, those who sin, must be rebuked before all, that others also may fear;","segments":[{"text":"(1) Because, he that offendeth his Brother, ought to return to him, saying I repent;","proofs":["Luke 17:3–4"],"refs":[{"printed":"Luke 17:3–4","osis":["Luke.17.3-Luke.17.4"]}],"note":null},{"text":"(2) Because, Christ did even value so much a private mans offence, that he was not to be admitted to the Altar with his gift, until he was reconciled to his Brother;","proofs":["Matthew 5:23–24"],"refs":[{"printed":"Matthew 5:23–24","osis":["Matt.5.23-Matt.5.24"]}],"note":null},{"text":"(3) Because, the incestuous person, was not received into the communion of the Church of Corinth, before he had evidenced his repentance, by satisfying the Church;","proofs":["2 Corinthians 2:6"],"refs":[{"printed":"2 Corinthians 2:6","osis":["2Cor.2.6"]}],"note":null},{"text":"(4) Because, publick confession of sin, glorifies God;","proofs":["Joshua 7:19"],"refs":[{"printed":"Joshua 7:19","osis":["Josh.7.19"]}],"note":null},{"text":"(5) Because, those who sin, must be rebuked before all, that others also may fear;","proofs":["1 Timothy 5:20"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]}],"note":null}],"items":[]}]},{"question":"Are those, who are offended, bound to be reconcilled to the offending party▪ he declaring his Repentance, and ought they in love to receive him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Corinthians 2:8"],"refs":[{"printed":"2 Corinthians 2:8","osis":["2Cor.2.8"]}],"note":null}],"items":[{"question":"Well then, do not the Novatians and Anabaptists err, who maintain, that Professors of Religion, falling into publick scandal, especially in denying the Truth, in the time of persecution, are no more to be received into the Church, even though they Repent?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ says, if they Brother trespasse against thee, rebuke him; and if he repent, forgive him, and if he trespass against thee seven times in a day, and seven times in a day, turn again to thee, saying I repent thou shalt forgive him; (2) Because, for a Heathen, and Publican (that is one casten out from the communion of the Church) he only is to be esteemed, who neglecteth to hear the Church; (3) Because, such as have offended the Church, after submission, to the churches censure, ought to be comforted; the Church ought to make their love known to them; and receive them again into communion, least happly their grief, and sorrow increasing, they be swallowed up; (4) Because, if a man be overtaken in a fault, they who are Spiritual, ought to restore such an one, in the Spirit of meekness; considering themselves, least they also be tempted; (5) Because, if men, repenting of their faults committed against their Brethren, and fellow Christians, be not received into the communion of the Church, both they and the Church are in hazard, lest Satan by his devices, gain an advantage of them; (6) Because, Miriam, who for her sedition, against Moses, was shut out from the Camp seven days, was brought in again; So was the incestuous person, received into the communion of the Church;","segments":[{"text":"(1) Because, Christ says, if they Brother trespasse against thee, rebuke him; and if he repent, forgive him, and if he trespass against thee seven times in a day, and seven times in a day, turn again to thee, saying I repent thou shalt forgive him;","proofs":["Luke 17:3–4"],"refs":[{"printed":"Luke 17:3–4","osis":["Luke.17.3-Luke.17.4"]}],"note":null},{"text":"(2) Because, for a Heathen, and Publican (that is one casten out from the communion of the Church) he only is to be esteemed, who neglecteth to hear the Church;","proofs":["Matthew 18:17"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]}],"note":null},{"text":"(3) Because, such as have offended the Church, after submission, to the churches censure, ought to be comforted; the Church ought to make their love known to them; and receive them again into communion, least happly their grief, and sorrow increasing, they be swallowed up;","proofs":["2 Corinthians 2:7–8"],"refs":[{"printed":"2 Corinthians 2:7–8","osis":["2Cor.2.7-2Cor.2.8"]}],"note":null},{"text":"(4) Because, if a man be overtaken in a fault, they who are Spiritual, ought to restore such an one, in the Spirit of meekness; considering themselves, least they also be tempted;","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null},{"text":"(5) Because, if men, repenting of their faults committed against their Brethren, and fellow Christians, be not received into the communion of the Church, both they and the Church are in hazard, lest Satan by his devices, gain an advantage of them;","proofs":["2 Corinthians 2:10–11"],"refs":[{"printed":"2 Corinthians 2:10–11","osis":["2Cor.2.10-2Cor.2.11"]}],"note":null},{"text":"(6) Because, Miriam, who for her sedition, against Moses, was shut out from the Camp seven days, was brought in again;","proofs":["Numbers 12:15"],"refs":[{"printed":"Numbers 12:15","osis":["Num.12.15"]}],"note":null},{"text":"So was the incestuous person, received into the communion of the Church;","proofs":["2 Corinthians 2:8"],"refs":[{"printed":"2 Corinthians 2:8","osis":["2Cor.2.8"]}],"note":null}],"items":[]}]}],"text":null},{"number":16,"title":"Of GOOD WORKS","part":null,"questions":[],"paragraphs":["16.1","16.2","16.3","16.4","16.5","16.6","16.7"],"clauses":[],"items":[{"question":"Are Good Works onely such, as GOD hath commanded in his holy Word, and not such as without the warrant thereof, are devised by men, out of blind zeal, upon any pretence of good intention?","answer":"Yes. with","segments":[{"text":"Yes.","proofs":["Micah 6:8","Romans 12:2","Hebrews 13:21","Matthew 15:9"],"refs":[{"printed":"Micah 6:8","osis":["Mic.6.8"]},{"printed":"Romans 12:2","osis":["Rom.12.2"]},{"printed":"Hebrews 13:21","osis":["Heb.13.21"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"with","proofs":["1 Samuel 15:21–23","Isaiah 29:13","1 Peter 1:18","Romans 10:2"],"refs":[{"printed":"1 Samuel 15:21–23","osis":["1Sam.15.21-1Sam.15.23"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]},{"printed":"Romans 10:2","osis":["Rom.10.2"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, That not only such works are good, which are done according to the Will and Law of GOD, but others also, which are commanded by the publick Authority of the Church; though over and above, what the Law of GOD requires. And that those also are good Works, which are done out of a good intention, to advance GODS Glory, or to perform Worship to Him, though they be not commanded by GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the old and late Libertines err, who maintain, That the difference between good Works, and evil, depends onely upon the private and particular Opinion of every man. For they think, that no work ought to be called evil, but in so far, as he that doth it, thinks it evil?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Good works are described by the Apostle to be such, as GOD before hath ordained, that we should walk in them; (2) Because, GOD expresly commands, that every man must not do that, which seems good in his own eyes, but onely such works, as he hath commanded, and must neither add thereto, nor diminish from it; (3) Because, the Lord openly testifies that in vain they do worship Him, teaching for Doctrines, the commandments of men, not requiring that Will-worship, which Phantastick men would give him; (4) Because, the Scribes and Pharisees are severely rebuked by Christ, that made the Commandment of GOD of no effect, by their Traditions; And it is often mentioned in the Books of the Kings, and Chronicles, as a fault in the Kings of Juda, that the High-places were not taken away. And how severely were the Israelites punished, for their worshipping of the Golden-Calf? And for worshipping the Calves, which Jeroboam set up at Dan, and Bethel, all know; (5) Because, the Law of God, is the perfect Rule and Square of good works; To the Law, and to the Testimony: if they speak not according to this Word, it is, because there is no light in them; (6) Because, without Faith, it is impossible to please God; But Faith hath alwayes a respect to the Word of God.","segments":[{"text":"(1) Because, Good works are described by the Apostle to be such, as GOD before hath ordained, that we should walk in them;","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"(2) Because, GOD expresly commands, that every man must not do that, which seems good in his own eyes, but onely such works, as he hath commanded, and must neither add thereto, nor diminish from it;","proofs":["Deuteronomy 12:8, 32","Joshua 1:7","Proverbs 30:6","Revelation 22:18"],"refs":[{"printed":"Deuteronomy 12:8, 32","osis":["Deut.12.8","Deut.12.32"]},{"printed":"Joshua 1:7","osis":["Josh.1.7"]},{"printed":"Proverbs 30:6","osis":["Prov.30.6"]},{"printed":"Revelation 22:18","osis":["Rev.22.18"]}],"note":null},{"text":"(3) Because, the Lord openly testifies that in vain they do worship Him, teaching for Doctrines, the commandments of men, not requiring that Will-worship, which Phantastick men would give him;","proofs":["Isaiah 1:13","Matthew 15:9","Micah 6:6–8","Colossians 2:23"],"refs":[{"printed":"Isaiah 1:13","osis":["Isa.1.13"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Micah 6:6–8","osis":["Mic.6.6-Mic.6.8"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]}],"note":null},{"text":"(4) Because, the Scribes and Pharisees are severely rebuked by Christ, that made the Commandment of GOD of no effect, by their Traditions;","proofs":["Matthew 15:6"],"refs":[{"printed":"Matthew 15:6","osis":["Matt.15.6"]}],"note":null},{"text":"And it is often mentioned in the Books of the Kings, and Chronicles, as a fault in the Kings of Juda, that the High-places were not taken away. And how severely were the Israelites punished, for their worshipping of the Golden-Calf?","proofs":["Exodus 32"],"refs":[{"printed":"Exodus 32","osis":["Exod.32"]}],"note":null},{"text":"And for worshipping the Calves, which Jeroboam set up at Dan, and Bethel, all know;","proofs":["1 Kings 12:28"],"refs":[{"printed":"1 Kings 12:28","osis":["1Kgs.12.28"]}],"note":null},{"text":"(5) Because, the Law of God, is the perfect Rule and Square of good works; To the Law, and to the Testimony: if they speak not according to this Word, it is, because there is no light in them;","proofs":["Isaiah 8:20"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"(6) Because, without Faith, it is impossible to please God;","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null},{"text":"But Faith hath alwayes a respect to the Word of God.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are good works done in obedience to Gods commandments, the fruits, and evidences of a true, and lively Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["James 2:18, 22"],"refs":[{"printed":"James 2:18, 22","osis":["Jas.2.18","Jas.2.22"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians, and Libertines err, who deny, That Believers, ought to make evident to themselves, and others, the truth of their Justification, by good works, as fruits of a true, and lively Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ sayes, by their fruits, ye shall know them: for a good tree bringeth forth good fruit; (2) Because, we are commanded, to make sure our Calling and Election by good Works, as by the fruits of Faith; (3) Because, in Scripture there are delivered many undoubted, and sure marks of Regeneration, taken from the fruits of Faith, and good Works;","segments":[{"text":"(1) Because, Christ sayes, by their fruits, ye shall know them: for a good tree bringeth forth good fruit;","proofs":["Matthew 7:16–18"],"refs":[{"printed":"Matthew 7:16–18","osis":["Matt.7.16-Matt.7.18"]}],"note":null},{"text":"(2) Because, we are commanded, to make sure our Calling and Election by good Works, as by the fruits of Faith;","proofs":["2 Peter 1:5–6, 10–11"],"refs":[{"printed":"2 Peter 1:5–6, 10–11","osis":["2Pet.1.5-2Pet.1.6","2Pet.1.10-2Pet.1.11"]}],"note":null},{"text":"(3) Because, in Scripture there are delivered many undoubted, and sure marks of Regeneration, taken from the fruits of Faith, and good Works;","proofs":["1 John 1:6–7","2:3","3:9–10, 14"],"refs":[{"printed":"1 John 1:6–7","osis":["1John.1.6-1John.1.7"]},{"printed":"2:3","osis":["1John.2.3"]},{"printed":"3:9–10, 14","osis":["1John.3.9-1John.3.10","1John.3.14"]}],"note":null}],"items":[]}]},{"question":"Is our ability to do good Works, wholly from the Spirit of Christ, and not at all from our selves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"And that we may be enabled thereunto, besides the Graces already received, is there not required an actual influence of the same holy Spirit, to work in us, both to will and to do, of his good pleasure?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["John 15:4, 6","Ezekiel 36:26–27","Philippians 2:13","2 Corinthians 3:5"],"refs":[{"printed":"John 15:4, 6","osis":["John.15.4","John.15.6"]},{"printed":"Ezekiel 36:26–27","osis":["Ezek.36.26-Ezek.36.27"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]},{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null}],"items":[]},{"question":"Well then, do not the Pelagians err, who maintain, That Good works done by the strength of our free-will, are conform to the Law of God, and worthy of the Kingdom of Heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Papists err, who maintain, that good works may be done, by a meer general and common influence from God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not lastly the Arminians err, who maintain, that good works flow only from God, as a Moral Cause?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ says, ye can do nothing without me; (2) Because, of our selves, we are not able to think a good thought; (3) Because, it is God, that worketh in us, both to will, and to do, of his good pleasure;","segments":[{"text":"(1) Because, Christ says, ye can do nothing without me;","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"(2) Because, of our selves, we are not able to think a good thought;","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"(3) Because, it is God, that worketh in us, both to will, and to do, of his good pleasure;","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null}],"items":[]}]},{"question":"Are they who are Regenerated, to grow negligent, as if they were not bound, to perform any duty, unless by a special motion of the spirit?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Ought they to stir up diligently the Grace of GOD which is in them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Philippians 2:12","Hebrews 6:11–12","2 Peter 1:3, 5, 10","Isaiah 64:7","2 Timothy 1:6","Acts 26:6–7","Jude 20–22"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"2 Peter 1:3, 5, 10","osis":["2Pet.1.3","2Pet.1.5","2Pet.1.10"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]},{"printed":"2 Timothy 1:6","osis":["2Tim.1.6"]},{"printed":"Acts 26:6–7","osis":["Acts.26.6-Acts.26.7"]},{"printed":"Jude 20–22","osis":["Jude.1.20-Jude.1.22"]}],"note":null}],"items":[]},{"question":"Well then, do not the Quakers, Familists, and other Giddy-headed Persons err, who maintain, that Believers ought not to perform, any duties in Religion, unless the Spirit within, move and excite them, to those duties: and that we ought to forbear, when this is wanting?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Holy Ghost forbiddeth us, to be slow in performing such duties: nay, commands us to stir up the gift, which is in us, and use all diligence to perform duties commanded by himself; (2) Because, the Prophet confesseth that, as the great sin, of the Lords people, that there is none that calleth upon his name, that stirreth up himself, to take hold of him; (3) Because, to neglect the worshipping of GOD, is an evident sign, and token of an Atheist; (4) Because, the Lord hath threatned to pour out his fury upon the Heathen, that know him not, and upon the Families that call not on his Name; (5) Because, the twelve Tribes, which hoped to come to the promise made to the Fathers, instantly served GOD day and night; And the Apostles gave themselves continually to Prayer, and to the Ministry of the Word; (6) Because, Christ himself who had always the Spirit, was very frequent, in all those Exercises and Duties, as all the Histories, of the four Evangelists do testifie. Those Fanatick Recusants, either have the Spirit of God in them; or they want it. This last they will not grant. If then they have it, why do they refuse to perform duties of Religion, more then our blessed Saviour did, when opportunitie, and occasion, did call him. They have the Spirit but want the Impulse. But contrarywise, this impulse; is never wanting when there is a call. But the Spirits call is never wanting, when opportunity is offered. (7) Because, Christ will have the Gospel preached to every creature; And hath commanded the administration of the Lords Supper, even to his second coming; And will have the work of the ministry to continue in his Church, for the perfecting of the Saints, for the edifying of the body of Christ; till we all come in the unity of the Faith, &c. (8) Because, we are commanded, to pray without ceasing; That is, upon all opportunities, and in all our necessities. (9) Because, we are commanded, to trust in him at all times; (10) if we shall forbear outward duties, as prayer, and such like, then ought we to forbear inward exercises, as Acts of Faith, Love, and Fear, till we be moved thereunto, which is most absurd, for we are commanded (as was cited) to trust in him alwayes. (11) What assurance can men have, the next hour, or to morrow, more than in the present time, of the Spirits motion on their souls: or that they shall be thus, at a greater advantage, by putting off the duty, till they have some inward motion, and impulse thereunto, than by waiting on the ordinary call of the Word, or of Providence?","segments":[{"text":"(1) Because, the Holy Ghost forbiddeth us, to be slow in performing such duties: nay, commands us to stir up the gift, which is in us, and use all diligence to perform duties commanded by himself;","proofs":["Philippians 2:12","Jude 20"],"refs":[{"printed":"Philippians 2:12","osis":["Phil.2.12"]},{"printed":"Jude 20","osis":["Jude.1.20"]}],"note":null},{"text":"(2) Because, the Prophet confesseth that, as the great sin, of the Lords people, that there is none that calleth upon his name, that stirreth up himself, to take hold of him;","proofs":["Isaiah 64:7"],"refs":[{"printed":"Isaiah 64:7","osis":["Isa.64.7"]}],"note":null},{"text":"(3) Because, to neglect the worshipping of GOD, is an evident sign, and token of an Atheist;","proofs":["Psalm 14:4","53:4"],"refs":[{"printed":"Psalm 14:4","osis":["Ps.14.4"]},{"printed":"53:4","osis":["Ps.53.4"]}],"note":null},{"text":"(4) Because, the Lord hath threatned to pour out his fury upon the Heathen, that know him not, and upon the Families that call not on his Name;","proofs":["Jeremiah 10:25"],"refs":[{"printed":"Jeremiah 10:25","osis":["Jer.10.25"]}],"note":null},{"text":"(5) Because, the twelve Tribes, which hoped to come to the promise made to the Fathers, instantly served GOD day and night;","proofs":["Acts 26:6–7"],"refs":[{"printed":"Acts 26:6–7","osis":["Acts.26.6-Acts.26.7"]}],"note":null},{"text":"And the Apostles gave themselves continually to Prayer, and to the Ministry of the Word;","proofs":["Acts 6:4"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]}],"note":null},{"text":"(6) Because, Christ himself who had always the Spirit, was very frequent, in all those Exercises and Duties, as all the Histories, of the four Evangelists do testifie. Those Fanatick Recusants, either have the Spirit of God in them; or they want it. This last they will not grant. If then they have it, why do they refuse to perform duties of Religion, more then our blessed Saviour did, when opportunitie, and occasion, did call him. They have the Spirit but want the Impulse. But contrarywise, this impulse; is never wanting when there is a call. But the Spirits call is never wanting, when opportunity is offered. (7) Because, Christ will have the Gospel preached to every creature;","proofs":["Mark 16:15"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null},{"text":"And hath commanded the administration of the Lords Supper, even to his second coming;","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"And will have the work of the ministry to continue in his Church, for the perfecting of the Saints, for the edifying of the body of Christ; till we all come in the unity of the Faith, &c.","proofs":["Ephesians 4:11–13"],"refs":[{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]}],"note":null},{"text":"(8) Because, we are commanded, to pray without ceasing;","proofs":["1 Thessalonians 5:17"],"refs":[{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]}],"note":null},{"text":"That is, upon all opportunities, and in all our necessities. (9) Because, we are commanded, to trust in him at all times;","proofs":["Psalm 62:8"],"refs":[{"printed":"Psalm 62:8","osis":["Ps.62.8"]}],"note":null},{"text":"(10) if we shall forbear outward duties, as prayer, and such like, then ought we to forbear inward exercises, as Acts of Faith, Love, and Fear, till we be moved thereunto, which is most absurd, for we are commanded (as was cited) to trust in him alwayes. (11) What assurance can men have, the next hour, or to morrow, more than in the present time, of the Spirits motion on their souls: or that they shall be thus, at a greater advantage, by putting off the duty, till they have some inward motion, and impulse thereunto, than by waiting on the ordinary call of the Word, or of Providence?","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are they, who, in their obedience, attain to the greatest hight, which is possible in this life, so far from being able to supererogate, and to do more, than God requires, that they fall short of much, which in duty they are bound to do?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Luke 17:10","Nehemiah 13:22","Galatians 5:17","Job 9:2–3"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]},{"printed":"Nehemiah 13:22","osis":["Neh.13.22"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, That a man regenerated can not only fulfil the Law of God perfectly, but may do also more good, than the Law of God requires of him? This is their mad fancy, of the works of Supererogation.","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, no man living, is able to fulfil the Law of God; Far less is any man able to do more than the Law requires. (2) Because, we are obliged to seek remission of sins every day; But to seek pardon for sin every day, and to perform works of Supererogation, are inconsistent together. (3) Because, Christ says, when you shall have done all things, which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do; (4) Because, according to this Doctrine of works of Supererogation, we must accuse the Scripture, and Law of God, of imperfection, as if they were not a perfect Rule of life, and manners, which is contrary to the Psalmist And contrary to (5) Because, whatsoever things are true, honest, just, pure, lovely, of good report, these are commanded, as things necessary to all men: therefore, either the Works, which the Papists call works of Supererogation, are true, honest, just, and pure: and if they be such, they are commanded by God in Scripture, and not works of Supererogation: or they are unhonest, impure, unjust: and if such, then no man is so mad, as to call them Good-works, much less Works of Supererogation;","segments":[{"text":"(1) Because, no man living, is able to fulfil the Law of God;","proofs":["Psalm 143:2","Isaiah 64:6","1 John 1:8"],"refs":[{"printed":"Psalm 143:2","osis":["Ps.143.2"]},{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"Far less is any man able to do more than the Law requires. (2) Because, we are obliged to seek remission of sins every day;","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null},{"text":"But to seek pardon for sin every day, and to perform works of Supererogation, are inconsistent together. (3) Because, Christ says, when you shall have done all things, which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do;","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"(4) Because, according to this Doctrine of works of Supererogation, we must accuse the Scripture, and Law of God, of imperfection, as if they were not a perfect Rule of life, and manners, which is contrary to the Psalmist","proofs":["Psalm 19:8"],"refs":[{"printed":"Psalm 19:8","osis":["Ps.19.8"]}],"note":null},{"text":"And contrary to","proofs":["2 Timothy 3:15, 17","Deuteronomy 4:2"],"refs":[{"printed":"2 Timothy 3:15, 17","osis":["2Tim.3.15","2Tim.3.17"]},{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]}],"note":null},{"text":"(5) Because, whatsoever things are true, honest, just, pure, lovely, of good report, these are commanded, as things necessary to all men: therefore, either the Works, which the Papists call works of Supererogation, are true, honest, just, and pure: and if they be such, they are commanded by God in Scripture, and not works of Supererogation: or they are unhonest, impure, unjust: and if such, then no man is so mad, as to call them Good-works, much less Works of Supererogation;","proofs":["Philippians 4:8"],"refs":[{"printed":"Philippians 4:8","osis":["Phil.4.8"]}],"note":null}],"items":[]}]},{"question":"Can our best works, merit pardon of sin, or eternal life, at the hands of God?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 3:20","4:2, 4, 6","Ephesians 2:8–9","Titus 3:5–7","Romans 8:18","Psalm 16:2","Job 22:2–3"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]},{"printed":"4:2, 4, 6","osis":["Rom.4.2","Rom.4.4","Rom.4.6"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Titus 3:5–7","osis":["Titus.3.5-Titus.3.7"]},{"printed":"Romans 8:18","osis":["Rom.8.18"]},{"printed":"Psalm 16:2","osis":["Ps.16.2"]},{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null}],"items":[{"question":"Well then, do not the Papists, and some of the Quakers err, who maintain, that the Good works of Regenerate men, do truely, and properly Merit, and deserve eternal life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, there is no proportion, between our imperfect works. and life eternal, between the work and the Reward; For our light afflictions worketh for us, that is brings forth, not of any Merit, but of meer Grace for Christs sake, see (2) If by our good Works, we deserved the pardon of sin, we might have whereof to boast; for if Abraham were justified by works, he hath whereof to glory, but not before God; But the Scripture saith, he that glorieth, let him glorie in the Lord: (3) Because, no creature, performing the most excellent Works, can deserve any favour from God, or oblige him, to give any thing as due. And according to the order of Gods justice, he can receive no favor from us; nor can any creature, confer any benefit on him; Truely, where there is no favour done, there can be no Merit: for merit presupposeth a benefit accepted. (4) Because, our works are imperfect, as well, as to Parts, as to Degrees; A Perfection of parts is, when we have a Part of every Grace, and are renewed in some measure in every power, and faculty of the whole man, though we be not come to the just and due measure in any of them. A perfection of Degrees, consists in the compleat measure of our conformity, and our exact correspondence to the Law of God, in respect of all whatsoever it requires. (5) Because, Christ says, so likewise ye, when ye shal have done all those things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do; (6) Because, the Good Works, which we do, are not ours, but it is God that worketh in us, both to will, and to do; (7) Because, that heavenly blessedness, to be given to the saints, is expresly attributed to the mercy and pity of God; (8) Because, when the Apostle proclaims death to be the wages of sin, he doth not affirm life eternal to be the reward of Good Works, but the free, and gracious gift of God, which we obtain by Christ, even in our sanctification, whereof the Apostle here; Which free Gift hath for its end, eternal life. Not that it merits this (for then it should not be a gracious gift) but because Christ, hath merited this for us, and shal of free Grace give it to us, as the following words, through Jesus Christ our Lord shew. (9) Because, God will have us to buy without money or price, Wine, Milk, Honey: that is, to receive all things requisite, and necessary for our spiritual life, for Nothing; and eternal life it self; (10) Because, Christ should not be a perfect Saviour, if any thing from us were to be added, to the righteousness of his Merit. But Christ is a perfect Saviour; (11) Because, our best works, have such a mixture of corruption, and sin in them, that they deserve his curse, and wrath, so far are they from meriting; But we are all, saith the Prophet, as an unclean thing, and all our righteousnesses, are like filthy raggs. (12) If the works of regenerated men, did deserve eternal life, then should the whole contrivance of the Gospel be subverted, and the same very way of Life layed down, which was in the Covenant of works, as is clear from The Gospel is so contrived, by the infinite Wisdom, and Goodness of God, that there is a judicial transferring of our sin, as a debt on Christ, the Cautioner, and a translation of his righteousness, and merit, to be imputed to us, for our justification, without the least respect to our works.","segments":[{"text":"(1) Because, there is no proportion, between our imperfect works. and life eternal, between the work and the Reward;","proofs":["2 Corinthians 4:17"],"refs":[{"printed":"2 Corinthians 4:17","osis":["2Cor.4.17"]}],"note":null},{"text":"For our light afflictions worketh for us, that is brings forth, not of any Merit, but of meer Grace for Christs sake, see","proofs":["Romans 8:18","3:28"],"refs":[{"printed":"Romans 8:18","osis":["Rom.8.18"]},{"printed":"3:28","osis":["Rom.3.28"]}],"note":null},{"text":"(2) If by our good Works, we deserved the pardon of sin, we might have whereof to boast; for if Abraham were justified by works, he hath whereof to glory, but not before God;","proofs":["Romans 4:2"],"refs":[{"printed":"Romans 4:2","osis":["Rom.4.2"]}],"note":null},{"text":"But the Scripture saith, he that glorieth, let him glorie in the Lord:","proofs":["1 Corinthians 1:31"],"refs":[{"printed":"1 Corinthians 1:31","osis":["1Cor.1.31"]}],"note":null},{"text":"(3) Because, no creature, performing the most excellent Works, can deserve any favour from God, or oblige him, to give any thing as due. And according to the order of Gods justice, he can receive no favor from us; nor can any creature, confer any benefit on him;","proofs":["Psalm 16:2","Job 22:2–3"],"refs":[{"printed":"Psalm 16:2","osis":["Ps.16.2"]},{"printed":"Job 22:2–3","osis":["Job.22.2-Job.22.3"]}],"note":null},{"text":"Truely, where there is no favour done, there can be no Merit: for merit presupposeth a benefit accepted. (4) Because, our works are imperfect, as well, as to Parts, as to Degrees;","proofs":["Galatians 5:17","Isaiah 64:7","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]},{"printed":"Isaiah 64:7","osis":["Isa.64.7"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"A Perfection of parts is, when we have a Part of every Grace, and are renewed in some measure in every power, and faculty of the whole man, though we be not come to the just and due measure in any of them. A perfection of Degrees, consists in the compleat measure of our conformity, and our exact correspondence to the Law of God, in respect of all whatsoever it requires. (5) Because, Christ says, so likewise ye, when ye shal have done all those things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do;","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"(6) Because, the Good Works, which we do, are not ours, but it is God that worketh in us, both to will, and to do;","proofs":["1 Corinthians 4:7","Galatians 5:22","Philippians 2:13"],"refs":[{"printed":"1 Corinthians 4:7","osis":["1Cor.4.7"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"(7) Because, that heavenly blessedness, to be given to the saints, is expresly attributed to the mercy and pity of God;","proofs":["Psalm 103:4","Matthew 5:7","Titus 3:5","Ephesians 4:6–8"],"refs":[{"printed":"Psalm 103:4","osis":["Ps.103.4"]},{"printed":"Matthew 5:7","osis":["Matt.5.7"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 4:6–8","osis":["Eph.4.6-Eph.4.8"]}],"note":null},{"text":"(8) Because, when the Apostle proclaims death to be the wages of sin, he doth not affirm life eternal to be the reward of Good Works, but the free, and gracious gift of God, which we obtain by Christ, even in our sanctification, whereof the Apostle here;","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"Which free Gift hath for its end, eternal life. Not that it merits this (for then it should not be a gracious gift) but because Christ, hath merited this for us, and shal of free Grace give it to us, as the following words, through Jesus Christ our Lord shew. (9) Because, God will have us to buy without money or price, Wine, Milk, Honey: that is, to receive all things requisite, and necessary for our spiritual life, for Nothing; and eternal life it self;","proofs":["Isaiah 55:1–3"],"refs":[{"printed":"Isaiah 55:1–3","osis":["Isa.55.1-Isa.55.3"]}],"note":null},{"text":"(10) Because, Christ should not be a perfect Saviour, if any thing from us were to be added, to the righteousness of his Merit. But Christ is a perfect Saviour;","proofs":["Ephesians 1:7","2:7–9","1 John 1:7","Acts 4:12"],"refs":[{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"2:7–9","osis":["Eph.2.7-Eph.2.9"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null},{"text":"(11) Because, our best works, have such a mixture of corruption, and sin in them, that they deserve his curse, and wrath, so far are they from meriting;","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null},{"text":"But we are all, saith the Prophet, as an unclean thing, and all our righteousnesses, are like filthy raggs. (12) If the works of regenerated men, did deserve eternal life, then should the whole contrivance of the Gospel be subverted, and the same very way of Life layed down, which was in the Covenant of works, as is clear from","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"The Gospel is so contrived, by the infinite Wisdom, and Goodness of God, that there is a judicial transferring of our sin, as a debt on Christ, the Cautioner, and a translation of his righteousness, and merit, to be imputed to us, for our justification, without the least respect to our works.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are Works done by unregenerate men, although for the matter of them, they may be things which God commands, and of good use, both to themselves, and others, are they (I say) sinful, and cannot please God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Haggai 2:14","Titus 1:15","Amos 5:21–22","Hosea 1:4","Romans 9:16","Titus 3:5"],"refs":[{"printed":"Haggai 2:14","osis":["Hag.2.14"]},{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Amos 5:21–22","osis":["Amos.5.21-Amos.5.22"]},{"printed":"Hosea 1:4","osis":["Hos.1.4"]},{"printed":"Romans 9:16","osis":["Rom.9.16"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that not only, all the works of unregenerate men are not sinful, but also that some of their Works do indeed Merit, and deserve somewhat from God, namely (as they speak) by Merit of Congruity, that is, as they are agreeable to the Law of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"There is also (as they say) a Merit of Condignity, by which the works of the Regenerate, which follow justification, deserve eternal life, not from the imputation of Christs righteousness, but from their own intrinseck worth, and proportionableness to the Reward?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, as a good tree cannot bring forth evil fruit, neither can a corrupt, rotten tree, bring forth good fruit; (2) Because all unregenerate men are dead in Trespasses and sin; (3) Because, all the works of unregenerate men are done, without Faith, and so cannot please God; (4) Because, if unregenerate men were able to do Good Works, or perform any duty which deserved somewhat from God, than would it follow, that a man were able to do some good of himself, which is contrary to (5) Because, it is clear from Scripture, that before renewing grace, all are the children of wrath; who of themselves cannot have a good thought, nor any active concurrence, or putting themselves forth to the utmost, for their own Conversion; Therefore no plea for merit, by any improvement of mens natural abilities; see","segments":[{"text":"(1) Because, as a good tree cannot bring forth evil fruit, neither can a corrupt, rotten tree, bring forth good fruit;","proofs":["Matthew 7:18"],"refs":[{"printed":"Matthew 7:18","osis":["Matt.7.18"]}],"note":null},{"text":"(2) Because all unregenerate men are dead in Trespasses and sin;","proofs":["Ephesians 2:1"],"refs":[{"printed":"Ephesians 2:1","osis":["Eph.2.1"]}],"note":null},{"text":"(3) Because, all the works of unregenerate men are done, without Faith, and so cannot please God;","proofs":["Hebrews 11:6","Romans 14:23"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]},{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"(4) Because, if unregenerate men were able to do Good Works, or perform any duty which deserved somewhat from God, than would it follow, that a man were able to do some good of himself, which is contrary to","proofs":["John 15:5","Philippians 2:13"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"(5) Because, it is clear from Scripture, that before renewing grace, all are the children of wrath; who of themselves cannot have a good thought, nor any active concurrence, or putting themselves forth to the utmost, for their own Conversion;","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null},{"text":"Therefore no plea for merit, by any improvement of mens natural abilities; see","proofs":["Romans 9:15"],"refs":[{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"note":null}],"items":[]}]}],"text":null},{"number":17,"title":"Of the Perseverance of the SAINTS","part":null,"questions":[],"paragraphs":["17.1","17.2","17.3"],"clauses":[],"items":[{"question":"Can they whom GOD hath accepted in his beloved, effectually called, and sanctified by his Spirit, either totally or finally fall away from the state of Grace?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Shall they certainly persevere therein to the end, and be eternally saved?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Philippians 1:6","2 Peter 1:10","John 10:28–29","1 John 3:9","1 Peter 1:5, 9"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]},{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]},{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"1 Peter 1:5, 9","osis":["1Pet.1.5","1Pet.1.9"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists, Socinians, Arminians, and some Ring-leaders among the Quakers err, who maintain, that the Saints may totally and finally fall away?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Saints, are built upon the Rock, and not upon the Sand: therefore when temptations of any kind assault, they can never fall, nor can the gates of hell prevail against them; (2) Because, he that hath begun a good work in the Saints, will finish it, untill the day of Jesus Christ; (3) Because, Paul says, nothing can separate us from the love of God; (4) Because, they that fall away; have never had true justifying Faith; (5) Because, it is impossible for the Elect to be seduced; I say impossible, not in respect of the will, and power of the Elect themselves, but in respect of the immutability of Gods Decree, concerning them, and of his purpose of keeping them powerfully against seduction, according to his promises, of which he cannot repent; see (6) Because, they that believe in the Son of God have life eternal; And they have passed from death, unto life, and shall never thirst, nor hunger any more; (7) Because, God hath promised in his Covenant, that though he chastise his own children for their faults, yet he will never take away his mercy, and loving kindness from them; (8), Because, that Golden chain, that Paul speaks of, cannot be broken; Whom he did predestinate, them also he called, &c. (9) Because, Christs says, this is the Fathers will, which hath sent me, that of all which he hath given me, I should lose nothing; (10) Because, we are keeped by the power of God through Faith, unto salvation, ready to be revealed in the last time; (11) Because, he hath prayed for us, that our Faith fail not;","segments":[{"text":"(1) Because, the Saints, are built upon the Rock, and not upon the Sand: therefore when temptations of any kind assault, they can never fall, nor can the gates of hell prevail against them;","proofs":["Matthew 7:24","16:16, 18"],"refs":[{"printed":"Matthew 7:24","osis":["Matt.7.24"]},{"printed":"16:16, 18","osis":["Matt.16.16","Matt.16.18"]}],"note":null},{"text":"(2) Because, he that hath begun a good work in the Saints, will finish it, untill the day of Jesus Christ;","proofs":["Philippians 1:6"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]}],"note":null},{"text":"(3) Because, Paul says, nothing can separate us from the love of God;","proofs":["Romans 8:35, 38–39"],"refs":[{"printed":"Romans 8:35, 38–39","osis":["Rom.8.35","Rom.8.38-Rom.8.39"]}],"note":null},{"text":"(4) Because, they that fall away; have never had true justifying Faith;","proofs":["Luke 8:13, 16","1 John 2:19"],"refs":[{"printed":"Luke 8:13, 16","osis":["Luke.8.13","Luke.8.16"]},{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"(5) Because, it is impossible for the Elect to be seduced;","proofs":["Matthew 24:24"],"refs":[{"printed":"Matthew 24:24","osis":["Matt.24.24"]}],"note":null},{"text":"I say impossible, not in respect of the will, and power of the Elect themselves, but in respect of the immutability of Gods Decree, concerning them, and of his purpose of keeping them powerfully against seduction, according to his promises, of which he cannot repent; see","proofs":["John 10:28","Romans 8:38–39","1 Peter 1:5"],"refs":[{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Romans 8:38–39","osis":["Rom.8.38-Rom.8.39"]},{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"(6) Because, they that believe in the Son of God have life eternal;","proofs":["1 John 5:13","John 6:47, 54, 58"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"John 6:47, 54, 58","osis":["John.6.47","John.6.54","John.6.58"]}],"note":null},{"text":"And they have passed from death, unto life, and shall never thirst, nor hunger any more;","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null},{"text":"(7) Because, God hath promised in his Covenant, that though he chastise his own children for their faults, yet he will never take away his mercy, and loving kindness from them;","proofs":["Psalm 89:30–34","Jeremiah 32:38–40"],"refs":[{"printed":"Psalm 89:30–34","osis":["Ps.89.30-Ps.89.34"]},{"printed":"Jeremiah 32:38–40","osis":["Jer.32.38-Jer.32.40"]}],"note":null},{"text":"(8), Because, that Golden chain, that Paul speaks of, cannot be broken;","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"Whom he did predestinate, them also he called, &c. (9) Because, Christs says, this is the Fathers will, which hath sent me, that of all which he hath given me, I should lose nothing;","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null},{"text":"(10) Because, we are keeped by the power of God through Faith, unto salvation, ready to be revealed in the last time;","proofs":["1 Peter 1:5"],"refs":[{"printed":"1 Peter 1:5","osis":["1Pet.1.5"]}],"note":null},{"text":"(11) Because, he hath prayed for us, that our Faith fail not;","proofs":["Luke 22:32","John 17:20"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]},{"printed":"John 17:20","osis":["John.17.20"]}],"note":null}],"items":[]}]},{"question":"Can Believers by reason of their sins, and failings incurr GODS displeasure, and grieve his holy Spirit, come to be deprived of some measure of their Graces, and Comforts, have their hearts hardned, and their consciences wounded, hurt, and scandalize others, and bring temporal judgements upon themselves?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Isaiah 64:5, 7, 9","Ephesians 4:30","Psalm 51:8, 10, 12","Revelation 2:4","Song of Solomon 5:2–4, 6","Isaiah 63:17","Psalm 37:3–4","2 Samuel 12:14","Psalm 89:31–32","Mark 16:14","1 Corinthians 11:32"],"refs":[{"printed":"Isaiah 64:5, 7, 9","osis":["Isa.64.5","Isa.64.7","Isa.64.9"]},{"printed":"Ephesians 4:30","osis":["Eph.4.30"]},{"printed":"Psalm 51:8, 10, 12","osis":["Ps.51.8","Ps.51.10","Ps.51.12"]},{"printed":"Revelation 2:4","osis":["Rev.2.4"]},{"printed":"Song of Solomon 5:2–4, 6","osis":["Song.5.2-Song.5.4","Song.5.6"]},{"printed":"Isaiah 63:17","osis":["Isa.63.17"]},{"printed":"Psalm 37:3–4","osis":["Ps.37.3-Ps.37.4"]},{"printed":"2 Samuel 12:14","osis":["2Sam.12.14"]},{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"Mark 16:14","osis":["Mark.16.14"]},{"printed":"1 Corinthians 11:32","osis":["1Cor.11.32"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, That the sins of the Regenerate, do not displease GOD, and cannot grieve his holy Spirit: and that Believers are not chastised in any wise for their sins?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Prophet says, thou art wroth, for we have sinned; (2) Because, it is said, that the thing which David had done (namely his Murder, and his Adultery) displeased the Lord; (3) Because, the Scripture testifies, that the sins of Believers grieve his holy Spirit; (4) Because, the Saints by reason of their sins, are deprived of some measure of grace and consolation; (5) Because, the Lord hath inflicted temporal punishments upon Believers for their faults;","segments":[{"text":"(1) Because, the Prophet says, thou art wroth, for we have sinned;","proofs":["Isaiah 64:5"],"refs":[{"printed":"Isaiah 64:5","osis":["Isa.64.5"]}],"note":null},{"text":"(2) Because, it is said, that the thing which David had done (namely his Murder, and his Adultery) displeased the Lord;","proofs":["2 Samuel 11:27"],"refs":[{"printed":"2 Samuel 11:27","osis":["2Sam.11.27"]}],"note":null},{"text":"(3) Because, the Scripture testifies, that the sins of Believers grieve his holy Spirit;","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"(4) Because, the Saints by reason of their sins, are deprived of some measure of grace and consolation;","proofs":["Psalm 51:8–9","Revelation 2:4–5"],"refs":[{"printed":"Psalm 51:8–9","osis":["Ps.51.8-Ps.51.9"]},{"printed":"Revelation 2:4–5","osis":["Rev.2.4-Rev.2.5"]}],"note":null},{"text":"(5) Because, the Lord hath inflicted temporal punishments upon Believers for their faults;","proofs":["Psalm 89:31–32","2 Samuel 12:11","24:15","1 Corinthians 11:30"],"refs":[{"printed":"Psalm 89:31–32","osis":["Ps.89.31-Ps.89.32"]},{"printed":"2 Samuel 12:11","osis":["2Sam.12.11"]},{"printed":"24:15","osis":["2Sam.24.15"]},{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]}],"note":null}],"items":[]}]}],"text":null},{"number":18,"title":"Of assurance of Grace, and Salvation","part":null,"questions":[],"paragraphs":["18.1","18.2","18.3","18.4"],"clauses":[],"items":[{"question":"May they who truely believe in the Lord Jesus, and love him in sincerity, and endeavour to walk in all good conscience before him; May they (I say) be certainly assured in this life, that they are in the state of Grace, and being enabled by the Spirit to know the things, which are freely given them of GOD, may they without extraordinary revelation attain thereunto?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 2:3","3:14, 18–19, 21, 24","5:13","1 Corinthians 2:12","Hebrews 6:11–12","Ephesians 3:17–18"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"3:14, 18–19, 21, 24","osis":["1John.3.14","1John.3.18-1John.3.19","1John.3.21","1John.3.24"]},{"printed":"5:13","osis":["1John.5.13"]},{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]},{"printed":"Hebrews 6:11–12","osis":["Heb.6.11-Heb.6.12"]},{"printed":"Ephesians 3:17–18","osis":["Eph.3.17-Eph.3.18"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that no man can be sure (namly sure by divine Faith) of Gods peculiar favour, towards himself, without extraordinary revelation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostle commands us, saying, Brethren, give all diligence, to make your calling and election sure; for if you do these things, ye shall never fall; for so an entrance shall be ministred unto you aboundantly, into the everlasting kingdom of our Lord, and Saviour Jesus Christ; (2) Because, the Apostle commands the Corinthians, to examine themselves, whether they be in the Faith; (3) Because, the Scripture proposes, and setteth forth, sure Marks, and Tokens, by which a Believer, may be infallibly assured, that he is one of the number of Christs sheep; And that he is one of Christs Disciples; Nay, it is the scope, of the whole first Epistle of John to propose such sure Marks to Believers, whereby they may know, that they have life eternal: (4) Because, the true Believer may be perswaded, that neither death, nor life, nor any other thing can separate him, from the love of Christ; Where the Apostle not only speaketh of himself, but of them, to whom he writes. (5) Because, Believers have received the Spirit of Adoption, whereby they cry Abba Father, and he himself witnesseth with their Spirit, that they are the children of God; (6) Because, Believers have received not the Spirit of the World, but the Spirit which is of God, that they might know the things that are freely given to them of God;","segments":[{"text":"(1) Because, the Apostle commands us, saying, Brethren, give all diligence, to make your calling and election sure; for if you do these things, ye shall never fall; for so an entrance shall be ministred unto you aboundantly, into the everlasting kingdom of our Lord, and Saviour Jesus Christ;","proofs":["2 Peter 1:10–11","Hebrews 6:11"],"refs":[{"printed":"2 Peter 1:10–11","osis":["2Pet.1.10-2Pet.1.11"]},{"printed":"Hebrews 6:11","osis":["Heb.6.11"]}],"note":null},{"text":"(2) Because, the Apostle commands the Corinthians, to examine themselves, whether they be in the Faith;","proofs":["2 Corinthians 13:5"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"(3) Because, the Scripture proposes, and setteth forth, sure Marks, and Tokens, by which a Believer, may be infallibly assured, that he is one of the number of Christs sheep;","proofs":["John 10:4–5, 27–28"],"refs":[{"printed":"John 10:4–5, 27–28","osis":["John.10.4-John.10.5","John.10.27-John.10.28"]}],"note":null},{"text":"And that he is one of Christs Disciples;","proofs":["John 13:35"],"refs":[{"printed":"John 13:35","osis":["John.13.35"]}],"note":null},{"text":"Nay, it is the scope, of the whole first Epistle of John to propose such sure Marks to Believers, whereby they may know, that they have life eternal:","proofs":["1 John 5:13"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null},{"text":"(4) Because, the true Believer may be perswaded, that neither death, nor life, nor any other thing can separate him, from the love of Christ;","proofs":["Romans 8:38–39"],"refs":[{"printed":"Romans 8:38–39","osis":["Rom.8.38-Rom.8.39"]}],"note":null},{"text":"Where the Apostle not only speaketh of himself, but of them, to whom he writes. (5) Because, Believers have received the Spirit of Adoption, whereby they cry Abba Father, and he himself witnesseth with their Spirit, that they are the children of God;","proofs":["Romans 8:15–16"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]}],"note":null},{"text":"(6) Because, Believers have received not the Spirit of the World, but the Spirit which is of God, that they might know the things that are freely given to them of God;","proofs":["1 Corinthians 2:12"],"refs":[{"printed":"1 Corinthians 2:12","osis":["1Cor.2.12"]}],"note":null}],"items":[]}]},{"question":"Is this certainty, a bare conjectural, and probable perswasion grounded upon a fallible hope?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"But is it an infallible assurance of Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 6:11, 19","6:17–18"],"refs":[{"printed":"Hebrews 6:11, 19","osis":["Heb.6.11","Heb.6.19"]},{"printed":"6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists, and Arminians err, who maintain, that the assurance of salvation, is only conjectural, or at the most, only probable, which hath for its foundation, a failling, and fadeing Faith?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, assurance is from the testimony of the Holy Spirit, witnessing with our Spirits, that we are the Children of God; (2) Because, this assurance is founded upon the promises of God, who cannot lie; (3) Because, Believers are sealed with the Holy Spirit of promise, which is the earnest of their inheritance: but he that receiveth the earnest, not only hath right to the possession, but knows assuredly, that he hath that right, and shall be put in the actual possession thereof; (4) Because, God willing more aboundantly, to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was impossible to God to lie, we might have a strong consolation;","segments":[{"text":"(1) Because, assurance is from the testimony of the Holy Spirit, witnessing with our Spirits, that we are the Children of God;","proofs":["Romans 8:16"],"refs":[{"printed":"Romans 8:16","osis":["Rom.8.16"]}],"note":null},{"text":"(2) Because, this assurance is founded upon the promises of God, who cannot lie;","proofs":["Isaiah 54:10","John 3:36"],"refs":[{"printed":"Isaiah 54:10","osis":["Isa.54.10"]},{"printed":"John 3:36","osis":["John.3.36"]}],"note":null},{"text":"(3) Because, Believers are sealed with the Holy Spirit of promise, which is the earnest of their inheritance: but he that receiveth the earnest, not only hath right to the possession, but knows assuredly, that he hath that right, and shall be put in the actual possession thereof;","proofs":["Ephesians 1:13–14"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"(4) Because, God willing more aboundantly, to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was impossible to God to lie, we might have a strong consolation;","proofs":["Hebrews 6:17–18"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]}],"note":null}],"items":[]}]},{"question":"Is the infallible assurance of Faith, founded upon the divine truth of the promises of Salvation, and upon the inward evidence of those Graces, unto which these promises are made?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 6:17–18","2 Peter 1:4–5","1 John 2:3","3:14","2 Corinthians 1:12"],"refs":[{"printed":"Hebrews 6:17–18","osis":["Heb.6.17-Heb.6.18"]},{"printed":"2 Peter 1:4–5","osis":["2Pet.1.4-2Pet.1.5"]},{"printed":"1 John 2:3","osis":["1John.2.3"]},{"printed":"3:14","osis":["1John.3.14"]},{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, that none ought, or can gather any comfort, or assurance of Salvation from his own works of holiness; but that a Believer ought to lean and rest upon the alone testimony of the Spirit, without any Marks, or Signs: from which testimony he may (say they) be fully assured of the remission of his sins, and of his own salvation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the example of the Saints, who gathered their comfort from the fruits of Faith, and works of holiness, as David did And as Paul did; (2) From the reckoning up of Marks, which are held out in Scripture, by which Believers may be known from unbelievers, as mutual love; Observing and keeping his Commandments; Doing of righteousness; And loving the Brethren; (3) Because, unless Faith be proven by Marks, true Faith cannot be discerned from presumption; neither can assurance rightly founded, be discerned from a delusion of Satan; (4) Because, reason requires, that from the knowledge of the effect, we should come to the knowledge of the cause, according to that of (5) Because, marks of Grace have so much clearness in themselves, that they will even beget in others, a judgement according to charity concerning the Election of others; therefore much more in those same very Persons, who are able to discern, and know better their own hearts;","segments":[{"text":"(1) From the example of the Saints, who gathered their comfort from the fruits of Faith, and works of holiness, as David did","proofs":["Psalm 119:6"],"refs":[{"printed":"Psalm 119:6","osis":["Ps.119.6"]}],"note":null},{"text":"And as Paul did;","proofs":["2 Corinthians 1:12"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]}],"note":null},{"text":"(2) From the reckoning up of Marks, which are held out in Scripture, by which Believers may be known from unbelievers, as mutual love;","proofs":["John 13:35"],"refs":[{"printed":"John 13:35","osis":["John.13.35"]}],"note":null},{"text":"Observing and keeping his Commandments;","proofs":["1 John 2:3"],"refs":[{"printed":"1 John 2:3","osis":["1John.2.3"]}],"note":null},{"text":"Doing of righteousness;","proofs":["1 John 3:14"],"refs":[{"printed":"1 John 3:14","osis":["1John.3.14"]}],"note":null},{"text":"And loving the Brethren; (3) Because, unless Faith be proven by Marks, true Faith cannot be discerned from presumption; neither can assurance rightly founded, be discerned from a delusion of Satan;","proofs":["1 John 4:2"],"refs":[{"printed":"1 John 4:2","osis":["1John.4.2"]}],"note":null},{"text":"(4) Because, reason requires, that from the knowledge of the effect, we should come to the knowledge of the cause, according to that of","proofs":["Matthew 7:16"],"refs":[{"printed":"Matthew 7:16","osis":["Matt.7.16"]}],"note":null},{"text":"(5) Because, marks of Grace have so much clearness in themselves, that they will even beget in others, a judgement according to charity concerning the Election of others; therefore much more in those same very Persons, who are able to discern, and know better their own hearts;","proofs":["1 Thessalonians 1:3–4"],"refs":[{"printed":"1 Thessalonians 1:3–4","osis":["1Thess.1.3-1Thess.1.4"]}],"note":null}],"items":[]}]},{"question":"Doth this infallible assurance, belong to the essence of Faith?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"May a true Believer wait long and conflict with many difficulties, before he be partaker of it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 John 5:13","Isaiah 50:10","Mark 9:24","Psalm 88","77:1–12"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]},{"printed":"Isaiah 50:10","osis":["Isa.50.10"]},{"printed":"Mark 9:24","osis":["Mark.9.24"]},{"printed":"Psalm 88","osis":["Ps.88"]},{"printed":"77:1–12","osis":["Ps.77.1-Ps.77.12"]}],"note":null}],"items":[]},{"question":"Well then, do not the Antinomians err, who maintain, That the assurance of Salvation, is Faith it self? And that Faith is nothing els, but the Eho of the Soul, answering the holy Spirit, my sins are forgiven me?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the sealing of the Holy Spirit which is the Earnest of our inheritance, is given to Believers, after they have believed; (2) Because, Believers may sometimes not know, that they have eternal life; And he that feareth the Lord, obeying the voice of his servant, may walk in darkness; (3) Because, if this assurance, which takes away all doubting, (as the Antinomians affirm) were of the Essence of faith, there should not be any degrees of faith, which is contrary to (4) Because, there are evident examples in Scripture, from the Experience of the Saints; as that of faithful Heman, who thus complained; Why casteth thou off my soul? why hidest thou thy face from me? And of faithful Asaph, under very sad exercise;","segments":[{"text":"(1) Because, the sealing of the Holy Spirit which is the Earnest of our inheritance, is given to Believers, after they have believed;","proofs":["Ephesians 1:13–14"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null},{"text":"(2) Because, Believers may sometimes not know, that they have eternal life;","proofs":["1 John 5:13"],"refs":[{"printed":"1 John 5:13","osis":["1John.5.13"]}],"note":null},{"text":"And he that feareth the Lord, obeying the voice of his servant, may walk in darkness;","proofs":["Isaiah 50:10"],"refs":[{"printed":"Isaiah 50:10","osis":["Isa.50.10"]}],"note":null},{"text":"(3) Because, if this assurance, which takes away all doubting, (as the Antinomians affirm) were of the Essence of faith, there should not be any degrees of faith, which is contrary to","proofs":["Mark 9:24","Matthew 8:10","15:28"],"refs":[{"printed":"Mark 9:24","osis":["Mark.9.24"]},{"printed":"Matthew 8:10","osis":["Matt.8.10"]},{"printed":"15:28","osis":["Matt.15.28"]}],"note":null},{"text":"(4) Because, there are evident examples in Scripture, from the Experience of the Saints; as that of faithful Heman, who thus complained;","proofs":["Psalm 88"],"refs":[{"printed":"Psalm 88","osis":["Ps.88"]}],"note":null},{"text":"Why casteth thou off my soul? why hidest thou thy face from me? And of faithful Asaph, under very sad exercise;","proofs":["Psalm 77:1–10"],"refs":[{"printed":"Psalm 77:1–10","osis":["Ps.77.1-Ps.77.10"]}],"note":null}],"items":[]}]},{"question":"Doth this assurance of Salvation, incline men to loosness?","answer":"No.","segments":[{"text":"No.","proofs":["1 John 2:1–2","Romans 8:1, 12","1 John 3:2–3","1:6–7","Romans 6:1–2","Titus 2:11–12, 14","2 Corinthians 7:1"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:1, 12","osis":["Rom.8.1","Rom.8.12"]},{"printed":"1 John 3:2–3","osis":["1John.3.2-1John.3.3"]},{"printed":"1:6–7","osis":["1John.1.6-1John.1.7"]},{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]},{"printed":"Titus 2:11–12, 14","osis":["Titus.2.11-Titus.2.12","Titus.2.14"]},{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, That the Doctrine of Assurance of Salvation, is, of its own nature, hurtful to true Piety, and inclines men to sin and wickedness?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because; the Apostle Peter argues the contrary way, and infers a far other conclusion; namely, because Believers know, they are redeemed, by the pretious blood of Christ, they ought to pass, the time of their sojourning here in fear; (2) Because, the Apostle Paul, who was certainly perswaded of his interest in Christ, rejects, and abominats that conclusion, with indignation, and wrath; (3) Because, from the promise that God is the Father of Believers, the Apostle exhorts the Corinthians, by consequence, to cleanse themselves from all filthiness of the flesh, and Spirit, and to perfect holiness. in the fear of God; (4) Because, they who are in Christ, (to whom there is no condemnation, and are assured of it) walk not after the Flesh, but after the Spirit; (5) Because, a Believer knowing God to be merciful, concludes that God ought to be feared; (6) Because, whosoever hath that hope (namely that he shall see Christ, and be made like unto him) he purifies himself, as he is pure; (7) Because, it is evident from the example of those, who were perswaded of their salvation, who yet lived piously, and holily. As Paul; compared with Next, we have the example of Abraham; compared with","segments":[{"text":"(1) Because; the Apostle Peter argues the contrary way, and infers a far other conclusion; namely, because Believers know, they are redeemed, by the pretious blood of Christ, they ought to pass, the time of their sojourning here in fear;","proofs":["1 Peter 1:17–19"],"refs":[{"printed":"1 Peter 1:17–19","osis":["1Pet.1.17-1Pet.1.19"]}],"note":null},{"text":"(2) Because, the Apostle Paul, who was certainly perswaded of his interest in Christ, rejects, and abominats that conclusion, with indignation, and wrath;","proofs":["Romans 6:1–2"],"refs":[{"printed":"Romans 6:1–2","osis":["Rom.6.1-Rom.6.2"]}],"note":null},{"text":"(3) Because, from the promise that God is the Father of Believers, the Apostle exhorts the Corinthians, by consequence, to cleanse themselves from all filthiness of the flesh, and Spirit, and to perfect holiness. in the fear of God;","proofs":["2 Corinthians 7:1"],"refs":[{"printed":"2 Corinthians 7:1","osis":["2Cor.7.1"]}],"note":null},{"text":"(4) Because, they who are in Christ, (to whom there is no condemnation, and are assured of it) walk not after the Flesh, but after the Spirit;","proofs":["Romans 8:1, 12, 38–39"],"refs":[{"printed":"Romans 8:1, 12, 38–39","osis":["Rom.8.1","Rom.8.12","Rom.8.38-Rom.8.39"]}],"note":null},{"text":"(5) Because, a Believer knowing God to be merciful, concludes that God ought to be feared;","proofs":["Psalm 130:4"],"refs":[{"printed":"Psalm 130:4","osis":["Ps.130.4"]}],"note":null},{"text":"(6) Because, whosoever hath that hope (namely that he shall see Christ, and be made like unto him) he purifies himself, as he is pure;","proofs":["1 John 3:3"],"refs":[{"printed":"1 John 3:3","osis":["1John.3.3"]}],"note":null},{"text":"(7) Because, it is evident from the example of those, who were perswaded of their salvation, who yet lived piously, and holily. As Paul;","proofs":["Romans 8:38–39"],"refs":[{"printed":"Romans 8:38–39","osis":["Rom.8.38-Rom.8.39"]}],"note":null},{"text":"compared with","proofs":["2 Corinthians 1:12","Acts 24:16"],"refs":[{"printed":"2 Corinthians 1:12","osis":["2Cor.1.12"]},{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null},{"text":"Next, we have the example of Abraham;","proofs":["Genesis 17:1"],"refs":[{"printed":"Genesis 17:1","osis":["Gen.17.1"]}],"note":null},{"text":"compared with","proofs":["Romans 4:18–20"],"refs":[{"printed":"Romans 4:18–20","osis":["Rom.4.18-Rom.4.20"]}],"note":null}],"items":[]}]},{"question":"Are true Believers, when they fall into some special sin which woundeth the Conscience, and grieveth the Spirit, destitute of the seed of GOD, and life of Faith?","answer":"No.","segments":[{"text":"No.","proofs":["1 John 3:9","Luke 22:32"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers and others err, who maintain, That true Believers falling into some special sin, can have nothing of the life of faith, and seed of GOD in them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God; For his seed remaineth in him; that is, doth not totally perish, but abideth thenceforeward; working the fruits of regeneration, once begun in them; (2) Because, although Peter fell into that grievous sin of denying his Master thrice, yet he still retained, that seed of God, and life of Faith, and love to Christ; because Christ had said to him, I have prayed for thee that thy Faith fail not; The like may be said of David, and others of the Saints of GOD, who by falling into some special sins, have wounded the Conscience, and grieved the holy Spirit.","segments":[{"text":"(1) Because, whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God;","proofs":["1 John 3:9"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]}],"note":null},{"text":"For his seed remaineth in him; that is, doth not totally perish, but abideth thenceforeward; working the fruits of regeneration, once begun in them;","proofs":["Philippians 1:6"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]}],"note":null},{"text":"(2) Because, although Peter fell into that grievous sin of denying his Master thrice, yet he still retained, that seed of God, and life of Faith, and love to Christ; because Christ had said to him, I have prayed for thee that thy Faith fail not;","proofs":["Luke 22:32"],"refs":[{"printed":"Luke 22:32","osis":["Luke.22.32"]}],"note":null},{"text":"The like may be said of David, and others of the Saints of GOD, who by falling into some special sins, have wounded the Conscience, and grieved the holy Spirit.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":19,"title":"Of the Law of GOD","part":null,"questions":[],"paragraphs":["19.1","19.2","19.3","19.4","19.5","19.6","19.7"],"clauses":[],"items":[{"question":"Did GOD give to Adam a Law as a Covenant of Works, by which he bound him and all his Posterity, to Personal, Entire, Exact, and Perpetual obedience?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Did he promise life upon the fulfilling; and did he threatten death, upon the breach of it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Was Adam endued with Power and Ability to keep it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Genesis 1:26–27","2:17","Romans 2:14–15","5:12, 19","Galatians 3:10, 12","Ecclesiastes 7:29","Job 28:28"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]},{"printed":"2:17","osis":["Gen.2.17"]},{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]},{"printed":"5:12, 19","osis":["Rom.5.12","Rom.5.19"]},{"printed":"Galatians 3:10, 12","osis":["Gal.3.10","Gal.3.12"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Job 28:28","osis":["Job.28.28"]}],"note":null}],"items":[]},{"question":"Well then, do not the Socinians err, who maintain, that God made no Covenant with Adam in his integrity, in which he promised to him, and his posterity life eternal?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From those places of Scripture, where the righteousness of the Law is described; Whosoever, therefore keepeth my Statutes and Judgements, saith the Lord, shall live in them. And to whom life is promised for ever, upon their perfect obedience, and continuance in all things, written in the Book of the Law. And from those places, in which death is threatned to them, that in the least transgress the Law of God; (2) From the words of our Saviour, who spoke to the Young man, according to the Covenant of Works, in which the Lord promiseth life eternal, to such as shall fulfil the Law; Observe, that Christ answereth here, according to the question, and opinion of this young man, who thought he was able to obtain salvation, by his own good works: and therefore Christ directs him to the Law, thereby to bring him to the acknowledgement, of his own imperfection, and afterwards to Faith, in himself. (3) Because, man was created by God, in righteousness, holiness, and immortality, according to the similitude, and image of God; And received from him, the Law of Nature, naturally ingraven upon his heart; And besides this Law, a positive Law was superadded to it, that Adam should not eat of the Tree, of the Knowledge of Good, and Evil; that by obeying the same, he might give a Specimen, or proof of his obedience to the Law of Nature, in the perfect obedience whereof, so long as he should continue, he should live for ever. For the Lord threatned death to him only, if he should sin: and death is the wages of sin, which by sin entered into the world; (4) From those places of Scripture, in which it is denyed, that believers, under the Covenant of Grace, are justified by the Law; but by Faith, and the righteousness of Christ, manifested in the Gospel. For that the Law is weak, powerless, or impotent, through the corruption of our Nature, to justifie us, and give us life;","segments":[{"text":"(1) From those places of Scripture, where the righteousness of the Law is described;","proofs":["Leviticus 18:5","Romans 10:5","Galatians 3:12","Ezekiel 20:11, 13"],"refs":[{"printed":"Leviticus 18:5","osis":["Lev.18.5"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Galatians 3:12","osis":["Gal.3.12"]},{"printed":"Ezekiel 20:11, 13","osis":["Ezek.20.11","Ezek.20.13"]}],"note":null},{"text":"Whosoever, therefore keepeth my Statutes and Judgements, saith the Lord, shall live in them. And to whom life is promised for ever, upon their perfect obedience, and continuance in all things, written in the Book of the Law. And from those places, in which death is threatned to them, that in the least transgress the Law of God;","proofs":["Deuteronomy 27:26","Galatians 3:10","Ezekiel 18:4"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Ezekiel 18:4","osis":["Ezek.18.4"]}],"note":null},{"text":"(2) From the words of our Saviour, who spoke to the Young man, according to the Covenant of Works, in which the Lord promiseth life eternal, to such as shall fulfil the Law;","proofs":["Matthew 19:17","Luke 10:28"],"refs":[{"printed":"Matthew 19:17","osis":["Matt.19.17"]},{"printed":"Luke 10:28","osis":["Luke.10.28"]}],"note":null},{"text":"Observe, that Christ answereth here, according to the question, and opinion of this young man, who thought he was able to obtain salvation, by his own good works: and therefore Christ directs him to the Law, thereby to bring him to the acknowledgement, of his own imperfection, and afterwards to Faith, in himself. (3) Because, man was created by God, in righteousness, holiness, and immortality, according to the similitude, and image of God;","proofs":["Genesis 1:26","9:6","Ecclesiastes 7:29","Ephesians 4:24","Colossians 3:9–10"],"refs":[{"printed":"Genesis 1:26","osis":["Gen.1.26"]},{"printed":"9:6","osis":["Gen.9.6"]},{"printed":"Ecclesiastes 7:29","osis":["Eccl.7.29"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]},{"printed":"Colossians 3:9–10","osis":["Col.3.9-Col.3.10"]}],"note":null},{"text":"And received from him, the Law of Nature, naturally ingraven upon his heart;","proofs":["Romans 2:14–15"],"refs":[{"printed":"Romans 2:14–15","osis":["Rom.2.14-Rom.2.15"]}],"note":null},{"text":"And besides this Law, a positive Law was superadded to it, that Adam should not eat of the Tree, of the Knowledge of Good, and Evil; that by obeying the same, he might give a Specimen, or proof of his obedience to the Law of Nature, in the perfect obedience whereof, so long as he should continue, he should live for ever. For the Lord threatned death to him only, if he should sin: and death is the wages of sin, which by sin entered into the world;","proofs":["Genesis 2:17","Romans 6:23","5:12–13"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]},{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"5:12–13","osis":["Rom.5.12-Rom.5.13"]}],"note":null},{"text":"(4) From those places of Scripture, in which it is denyed, that believers, under the Covenant of Grace, are justified by the Law; but by Faith, and the righteousness of Christ, manifested in the Gospel. For that the Law is weak, powerless, or impotent, through the corruption of our Nature, to justifie us, and give us life;","proofs":["Romans 3:20–21, 28","Galatians 2:16","3:10–13","Philippians 3:9","Romans 8:2–3"],"refs":[{"printed":"Romans 3:20–21, 28","osis":["Rom.3.20-Rom.3.21","Rom.3.28"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"3:10–13","osis":["Gal.3.10-Gal.3.13"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]},{"printed":"Romans 8:2–3","osis":["Rom.8.2-Rom.8.3"]}],"note":null}],"items":[]}]},{"question":"Do the first four Commandments contain our duty towards GOD, and the other six, our duty towards man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 22:37–40"],"refs":[{"printed":"Matthew 22:37–40","osis":["Matt.22.37-Matt.22.40"]}],"note":null}],"items":[{"question":"Well then, do not the Papists, and Lutherians err, who maintain, that three only belong to the First Table, and seven to the Second: and that, thou shalt not make unto thee any graven image with the foregoing, thou shalt not have any other Gods before me, are but one Command. And that, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours Wife, nor his man-servant, &c. are two distinct Commands?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the two first Precepts, command diverse things. The one teacheth us, who is to be worshipped, to wit, the true and living God, and no other. The second instructs us, how he is to be worshipped, namely according to his own appointment, and not according to the appointment, and pleasure of men, as by Images and such like. (2) Because, it is one, and the same Concupiscence, which is forbidden in the tenth Command, the summ whereof, Thou shalt not covet, is cited by the Apostle Paul; and which is summarly exprest, in the close of the tenth Command, nor any thing which is thy neighbours. (3) If the tenth Command ought to be two, because these words, thou shalt not covet, are twice repeated, then would it follow, there should be as many Commands, as there are things desired, forbidden: because it is evident, that these words Thou shalt not covet, are to be repeated with every part.","segments":[{"text":"(1) Because, the two first Precepts, command diverse things. The one teacheth us, who is to be worshipped, to wit, the true and living God, and no other. The second instructs us, how he is to be worshipped, namely according to his own appointment, and not according to the appointment, and pleasure of men, as by Images and such like. (2) Because, it is one, and the same Concupiscence, which is forbidden in the tenth Command, the summ whereof, Thou shalt not covet, is cited by the Apostle Paul;","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null},{"text":"and which is summarly exprest, in the close of the tenth Command, nor any thing which is thy neighbours. (3) If the tenth Command ought to be two, because these words, thou shalt not covet, are twice repeated, then would it follow, there should be as many Commands, as there are things desired, forbidden: because it is evident, that these words Thou shalt not covet, are to be repeated with every part.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are all the Ceremonial Laws now abrogated under the new Testament?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Colossians 2:14, 16–17","Daniel 9:27","Ephesians 2:15–16"],"refs":[{"printed":"Colossians 2:14, 16–17","osis":["Col.2.14","Col.2.16-Col.2.17"]},{"printed":"Daniel 9:27","osis":["Dan.9.27"]},{"printed":"Ephesians 2:15–16","osis":["Eph.2.15-Eph.2.16"]}],"note":null}],"items":[{"question":"Well then, do not the Judaisers err, who maintain, that all the Ceremonial Laws remain in their former strength, and vigour, and are obliging to Believers under the Gospel, and not abrogated, or disanulled by Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ hath abolished the Law of Commandments, contained in ordinances, that he might gather together, both Jews, and Gentiles, into one new man; Note, that the Apostle here speaks of all Believers, both of Jews, and Gentiles, as of one man: because, they being all under Christ the Head, as members of one spiritual Body, are made up, as one renewed man. (2) Because, the Apostle sayes, let no man judge you, in meat, or in drink, or in respect of an holy day, or of the new Moon, or of the sabbath dayes: all which are shaddows of things to come, but the body is of Christ; This ver. is a conclusion of the Apostles foregoing discourse, against Ceremonies, and things commanded by the Ceremonial Law, which by the coming of Christ are abolished. He calls them in the 17 verse, a shaddow of things to come, but the body (says he) is of Christ. That is, the thing signified is of Christ: for all the shaddows of the Old Testament, had respect to Christ, and his benefites, by whose coming they also have an end; (3) Because, the Apostle says, Believers are dead with Christ, from the Rudiments of the World: that is, from the Ceremonial Commands; as is evident from the Context. Why says he, as though living in the World, are ye subject to ordinances? That is, as if your life, and happiness, consisted in these outward worldly principles: but suffer your selves to be burdened, by such Teachers, with humane institutions, and ordinances. The Apostle indeed; in these last words, is reasoning against the institutions, and ordinances of men, from this Medium, which is an argument from the greater, to the lesser: if ye be dead with Christ from the Ceremonies of the Law instituted in the Old Testament, by God himself, much more are ye free, from the institutions, and ordinances of men, which are only grounded upon their own good pleasure; (4) Because, the Apostle affirms, that the Observation, and useing of Circumcision, cannot consist, with true Faith in Christ, now after the Gospel is fully published. And he exhorts the Galatians to abide in their liberty purchased by Christ, and not to submit themselves, to the yoke of Mosaical Ceremonies; (5) Because, those Teachers, who pressed the believing Gentiles to be circumcised, and to observe the Law of Moses, (I mean the Ceremonial Law,) were condemned by the Council of Apostles; (6) Because, Ceremonial Commands, are neither of the Law of Nature, nor are they injoyned to Believers under the Gospel as things Moral. (7) Because, these appointed Ceremonies, were figures only of things to come, imposed on the Jewes, until the time of Reformation; but taken away by Christ; Where it is said, he taketh away the first, namely all sorts of Propitiatory Offerings which were used in the Old Testament, to settle the second, namely his obedience to the will of his Father. (8) Because, they were given to the Israelites, to foresignifie, and represent Christ, and his death, and to be marks of difference between them, and the unbelieving Nations; Where it is said, who hath made both these, namly Jewes, and Gentiles, one: and hath broken down, the middle wall of partition, whereby the Ceremonial Law is understood, which made a difference between the Jewes, and the Gentiles. Now, since Christ hath suffered death, and the Gentiles are called, all these Ceremonies, which did foresignifie his death, and made that difference, must of necessity cease. (9) Because, the Temple of Jerusalem, to which the Ceremonies were restricted, is destroyed, and could never since be rebuilded.","segments":[{"text":"(1) Because, Christ hath abolished the Law of Commandments, contained in ordinances, that he might gather together, both Jews, and Gentiles, into one new man;","proofs":["Ephesians 2:14–15","Colossians 2:14"],"refs":[{"printed":"Ephesians 2:14–15","osis":["Eph.2.14-Eph.2.15"]},{"printed":"Colossians 2:14","osis":["Col.2.14"]}],"note":null},{"text":"Note, that the Apostle here speaks of all Believers, both of Jews, and Gentiles, as of one man: because, they being all under Christ the Head, as members of one spiritual Body, are made up, as one renewed man. (2) Because, the Apostle sayes, let no man judge you, in meat, or in drink, or in respect of an holy day, or of the new Moon, or of the sabbath dayes: all which are shaddows of things to come, but the body is of Christ;","proofs":["Colossians 2:16–17"],"refs":[{"printed":"Colossians 2:16–17","osis":["Col.2.16-Col.2.17"]}],"note":null},{"text":"This ver. is a conclusion of the Apostles foregoing discourse, against Ceremonies, and things commanded by the Ceremonial Law, which by the coming of Christ are abolished. He calls them in the 17 verse, a shaddow of things to come, but the body (says he) is of Christ. That is, the thing signified is of Christ: for all the shaddows of the Old Testament, had respect to Christ, and his benefites, by whose coming they also have an end;","proofs":["John 1:17","Galatians 4:3–5"],"refs":[{"printed":"John 1:17","osis":["John.1.17"]},{"printed":"Galatians 4:3–5","osis":["Gal.4.3-Gal.4.5"]}],"note":null},{"text":"(3) Because, the Apostle says, Believers are dead with Christ, from the Rudiments of the World: that is, from the Ceremonial Commands; as is evident from the Context. Why says he, as though living in the World, are ye subject to ordinances? That is, as if your life, and happiness, consisted in these outward worldly principles: but suffer your selves to be burdened, by such Teachers, with humane institutions, and ordinances. The Apostle indeed; in these last words, is reasoning against the institutions, and ordinances of men, from this Medium, which is an argument from the greater, to the lesser: if ye be dead with Christ from the Ceremonies of the Law instituted in the Old Testament, by God himself, much more are ye free, from the institutions, and ordinances of men, which are only grounded upon their own good pleasure;","proofs":["Colossians 2:20–21","Galatians 4:10–11"],"refs":[{"printed":"Colossians 2:20–21","osis":["Col.2.20-Col.2.21"]},{"printed":"Galatians 4:10–11","osis":["Gal.4.10-Gal.4.11"]}],"note":null},{"text":"(4) Because, the Apostle affirms, that the Observation, and useing of Circumcision, cannot consist, with true Faith in Christ, now after the Gospel is fully published. And he exhorts the Galatians to abide in their liberty purchased by Christ, and not to submit themselves, to the yoke of Mosaical Ceremonies;","proofs":["Galatians 5:1–2"],"refs":[{"printed":"Galatians 5:1–2","osis":["Gal.5.1-Gal.5.2"]}],"note":null},{"text":"(5) Because, those Teachers, who pressed the believing Gentiles to be circumcised, and to observe the Law of Moses, (I mean the Ceremonial Law,) were condemned by the Council of Apostles;","proofs":["Acts 15:24"],"refs":[{"printed":"Acts 15:24","osis":["Acts.15.24"]}],"note":null},{"text":"(6) Because, Ceremonial Commands, are neither of the Law of Nature, nor are they injoyned to Believers under the Gospel as things Moral. (7) Because, these appointed Ceremonies, were figures only of things to come, imposed on the Jewes, until the time of Reformation; but taken away by Christ;","proofs":["Hebrews 9:9–12","10:9"],"refs":[{"printed":"Hebrews 9:9–12","osis":["Heb.9.9-Heb.9.12"]},{"printed":"10:9","osis":["Heb.10.9"]}],"note":null},{"text":"Where it is said, he taketh away the first, namely all sorts of Propitiatory Offerings which were used in the Old Testament, to settle the second, namely his obedience to the will of his Father. (8) Because, they were given to the Israelites, to foresignifie, and represent Christ, and his death, and to be marks of difference between them, and the unbelieving Nations;","proofs":["Colossians 2:17","Ephesians 2:14"],"refs":[{"printed":"Colossians 2:17","osis":["Col.2.17"]},{"printed":"Ephesians 2:14","osis":["Eph.2.14"]}],"note":null},{"text":"Where it is said, who hath made both these, namly Jewes, and Gentiles, one: and hath broken down, the middle wall of partition, whereby the Ceremonial Law is understood, which made a difference between the Jewes, and the Gentiles. Now, since Christ hath suffered death, and the Gentiles are called, all these Ceremonies, which did foresignifie his death, and made that difference, must of necessity cease. (9) Because, the Temple of Jerusalem, to which the Ceremonies were restricted, is destroyed, and could never since be rebuilded.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Did the Lord by Moses give to the Jews, as a Body Politick, sundry Judicial Laws, which expired together with their state?","answer":"Yes. Do they oblige any other now, further than the general equity thereof may require. No.","segments":[{"text":"Yes. Do they oblige any other now, further than the general equity thereof may require. No.","proofs":["Exodus 21","22:1–29","Genesis 49:10","1 Corinthians 9:8–10","1 Peter 2:13–14","Matthew 5:17, 38–39"],"refs":[{"printed":"Exodus 21","osis":["Exod.21"]},{"printed":"22:1–29","osis":["Exod.22.1-Exod.22.29"]},{"printed":"Genesis 49:10","osis":["Gen.49.10"]},{"printed":"1 Corinthians 9:8–10","osis":["1Cor.9.8-1Cor.9.10"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"Matthew 5:17, 38–39","osis":["Matt.5.17","Matt.5.38-Matt.5.39"]}],"note":null}],"items":[{"question":"Well then, do not some err, though otherwise Orthodox, who maintain, that the whole Judicial Law of the Jews; is yet alive, and binding all of us, who are Christian Gentiles?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Judicial Law, was delivered by Moses to the Israelites to be observed, as to a Body Politick; (2) Because, this Law, in many things, which are of particular right, was accommodated, to the Common-wealth of the Jews, and not to other Nations also; (3) Because, in other things, which are not of particular right, it is neither from the Law of Nature, obliging by Reason; neither is it pressed upon Believers under the Gospel, to be observed. (4) Because, Believers are appointed under the Gospel to obey the civil Laws, and commands of those under whose Government they live, providing they be just, and that for Conscience sake.","segments":[{"text":"(1) Because, the Judicial Law, was delivered by Moses to the Israelites to be observed, as to a Body Politick;","proofs":["Exodus 21"],"refs":[{"printed":"Exodus 21","osis":["Exod.21"]}],"note":null},{"text":"(2) Because, this Law, in many things, which are of particular right, was accommodated, to the Common-wealth of the Jews, and not to other Nations also;","proofs":["Exodus 22:3","21:2","Leviticus 25:2–3","Deuteronomy 24:1–3","25:5–7"],"refs":[{"printed":"Exodus 22:3","osis":["Exod.22.3"]},{"printed":"21:2","osis":["Exod.21.2"]},{"printed":"Leviticus 25:2–3","osis":["Lev.25.2-Lev.25.3"]},{"printed":"Deuteronomy 24:1–3","osis":["Deut.24.1-Deut.24.3"]},{"printed":"25:5–7","osis":["Deut.25.5-Deut.25.7"]}],"note":null},{"text":"(3) Because, in other things, which are not of particular right, it is neither from the Law of Nature, obliging by Reason; neither is it pressed upon Believers under the Gospel, to be observed. (4) Because, Believers are appointed under the Gospel to obey the civil Laws, and commands of those under whose Government they live, providing they be just, and that for Conscience sake.","proofs":["Romans 13:1","1 Peter 2:13–14","Titus 3:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]},{"printed":"Titus 3:1","osis":["Titus.3.1"]}],"note":null}],"items":[]}]},{"question":"Doth the Moral Law for ever bind, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the Authority of God, who gave it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 13:8–10","Ephesians 6:2","1 John 2:3–4, 7–8","James 2:10–11"],"refs":[{"printed":"Romans 13:8–10","osis":["Rom.13.8-Rom.13.10"]},{"printed":"Ephesians 6:2","osis":["Eph.6.2"]},{"printed":"1 John 2:3–4, 7–8","osis":["1John.2.3-1John.2.4","1John.2.7-1John.2.8"]},{"printed":"James 2:10–11","osis":["Jas.2.10-Jas.2.11"]}],"note":null}],"items":[{"question":"Well then, do not the Antinomians err, who maintain, that Believers under the Gospel are not obliged to the obedience of the Moral Law?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ sayes, he came not to destroy the Law, and the Prophets; that is, to alter, or disannul the doctrine of the Law, or of the Prophets; (2) Because, he says in the following verse; I say unto you, till heaven and earth pass, one jot, or one title, shal in no wise pass from the Law till all be fulfilled; (3) Because, whosoever, shal break, one of these least Commandments, and shall teach men so, he shall be called least in the Kingdom of Heaven▪ that is, shall not at all be esteemed there, or shall not enter thereinto, (4) Because, that after the Apostle Paul, hath concluded the justification of Believers, to be of free Grace, he subjoines, Do we then make void the Law, through faith, God forbid: yea we establish the Law; (5) Because, all the Precepts of the Moral Law, belong to the Law of Nature, naturally ingraven, upon the hearts of men, which cannot be abrogated, but oblige all men perpetually, and necessarly from Natural Reason it self; (6) Because, all the Precepts of the Moral Law, are repeated in the Gospel and injoyned to all Believers by Christ; (7) Because, Paul adjoyneth, and proposeth to Believers under the New Testament, both a command, and a promise of the Decalogue, as properly belonging to them; (8) Because, the Apostle James setteth forth to Believers the moral law, as a Rule of life, which they are obliged to observe, and by breaking of which they are convinced of sins; (9) Because, whosoever committeth any sin against the Moral Law, shall never enter into the kingdom of God: (10) Because, this Tenet of the Antinomians, turns the Grace of God into wantonness; overturneth the end of Christian liberty, and of the coming, and death of Christ, and paveth a way leading to all impiety, and the indulging of the lusts of the flesh, and fostering the Dominion of sin, contrary to these Scriptures; Jude verse fourth (11) Because, Believers ought to study good works, to which they are created in Christ, that they should walk in them; (12) Because, Christ will render to every man, at his last coming, both to the good, and the bad, according to their works;","segments":[{"text":"(1) Because, Christ sayes, he came not to destroy the Law, and the Prophets; that is, to alter, or disannul the doctrine of the Law, or of the Prophets;","proofs":["Matthew 5:17"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null},{"text":"(2) Because, he says in the following verse; I say unto you, till heaven and earth pass, one jot, or one title, shal in no wise pass from the Law till all be fulfilled;","proofs":["Matthew 5:18"],"refs":[{"printed":"Matthew 5:18","osis":["Matt.5.18"]}],"note":null},{"text":"(3) Because, whosoever, shal break, one of these least Commandments, and shall teach men so, he shall be called least in the Kingdom of Heaven▪ that is, shall not at all be esteemed there, or shall not enter thereinto,","proofs":["Matthew 5:19"],"refs":[{"printed":"Matthew 5:19","osis":["Matt.5.19"]}],"note":null},{"text":"(4) Because, that after the Apostle Paul, hath concluded the justification of Believers, to be of free Grace, he subjoines, Do we then make void the Law, through faith, God forbid: yea we establish the Law;","proofs":["Romans 3:31"],"refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null},{"text":"(5) Because, all the Precepts of the Moral Law, belong to the Law of Nature, naturally ingraven, upon the hearts of men, which cannot be abrogated, but oblige all men perpetually, and necessarly from Natural Reason it self;","proofs":["Romans 2:15"],"refs":[{"printed":"Romans 2:15","osis":["Rom.2.15"]}],"note":null},{"text":"(6) Because, all the Precepts of the Moral Law, are repeated in the Gospel and injoyned to all Believers by Christ;","proofs":["Matthew 19:17–20","Romans 2:13"],"refs":[{"printed":"Matthew 19:17–20","osis":["Matt.19.17-Matt.19.20"]},{"printed":"Romans 2:13","osis":["Rom.2.13"]}],"note":null},{"text":"(7) Because, Paul adjoyneth, and proposeth to Believers under the New Testament, both a command, and a promise of the Decalogue, as properly belonging to them;","proofs":["Ephesians 6:2–3"],"refs":[{"printed":"Ephesians 6:2–3","osis":["Eph.6.2-Eph.6.3"]}],"note":null},{"text":"(8) Because, the Apostle James setteth forth to Believers the moral law, as a Rule of life, which they are obliged to observe, and by breaking of which they are convinced of sins;","proofs":["James 2:8–9, 11"],"refs":[{"printed":"James 2:8–9, 11","osis":["Jas.2.8-Jas.2.9","Jas.2.11"]}],"note":null},{"text":"(9) Because, whosoever committeth any sin against the Moral Law, shall never enter into the kingdom of God:","proofs":["1 Corinthians 6:9–10","Galatians 5:21"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Galatians 5:21","osis":["Gal.5.21"]}],"note":null},{"text":"(10) Because, this Tenet of the Antinomians, turns the Grace of God into wantonness; overturneth the end of Christian liberty, and of the coming, and death of Christ, and paveth a way leading to all impiety, and the indulging of the lusts of the flesh, and fostering the Dominion of sin, contrary to these Scriptures; Jude verse fourth","proofs":["1 John 2:16","2 Peter 2:18–20","Romans 6:14–16","Luke 1:74–75","Titus 2:11–12","1 Timothy 6:9","Romans 6:21–23"],"refs":[{"printed":"1 John 2:16","osis":["1John.2.16"]},{"printed":"2 Peter 2:18–20","osis":["2Pet.2.18-2Pet.2.20"]},{"printed":"Romans 6:14–16","osis":["Rom.6.14-Rom.6.16"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]},{"printed":"1 Timothy 6:9","osis":["1Tim.6.9"]},{"printed":"Romans 6:21–23","osis":["Rom.6.21-Rom.6.23"]}],"note":null},{"text":"(11) Because, Believers ought to study good works,","proofs":["Titus 3:8"],"refs":[{"printed":"Titus 3:8","osis":["Titus.3.8"]}],"note":null},{"text":"to which they are created in Christ, that they should walk in them;","proofs":["Ephesians 2:10"],"refs":[{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"(12) Because, Christ will render to every man, at his last coming, both to the good, and the bad, according to their works;","proofs":["Revelation 22:12","Matthew 25:34–35, 41–42"],"refs":[{"printed":"Revelation 22:12","osis":["Rev.22.12"]},{"printed":"Matthew 25:34–35, 41–42","osis":["Matt.25.34-Matt.25.35","Matt.25.41-Matt.25.42"]}],"note":null}],"items":[]}]},{"question":"Are true Believers under the Law, as a Covenant of Works, to be thereby justified, or condemned?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 6:14","Galatians 2:16","3:13","4:4–5","Acts 13:39","Romans 8:1"],"refs":[{"printed":"Romans 6:14","osis":["Rom.6.14"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"3:13","osis":["Gal.3.13"]},{"printed":"4:4–5","osis":["Gal.4.4-Gal.4.5"]},{"printed":"Acts 13:39","osis":["Acts.13.39"]},{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null}],"items":[{"question":"Well then, do not the Papists and Socinians err, who maintain, that Believers under the Gospel, are justified, by their obedience to the Law of God (the Law (I say) either Moral, or Evangelical) and condemned for the transgression thereof?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, by the Law is the knowledge of sin; (2) Because, for as many, as are of the works of the Law, are under the curse; (3) Because, there is not a Law given, which could have given life to fallen man; (4) Because, Christ is not dead in vain: for if righteousness be by the Law, then Christ is dead in vain, that is, without cause, reason, need, or fruit; see (5) Because, it was promised by God, about 430 years before the promulgation of the Law, that all the Nations of the earth should be blessed in the seed of Abraham; with (6) Because, Christ is become of no effect, to them, that are justified by the Law: they are fallen from Grace; (7) Because, Believers ought to wait, through the Spirit, for the hope of righteousness by Faith; (8) Because, the Apostle (though a strick Observer of the law) counted all his works but loss, and dung, that he might be found in Christ, not having his own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith; (9) Because, Christ is made of God to Believers righteousness; (10) Because, they that seek righteousness, not by Faith, but by their works, do not attain to it. And contrarywise, they that seek their righteousness, by Faith, and not by their works, do attain to it; (11) Because, Christ is the end of the Law for righteousnes, to every one that believeth; (12) Because, the justification of men under the Law, or Covenant of works is by the law and by the works of the law: but the justification of men under Grace, or the Covenant of Grace, is by Faith; But Believers now are not under the Law, or the Covenant of works, but under Grace, or the Covenant of Grace, (13) Because, Believers under the New, and Old Testament, are saved by the Grace of Jesus Christ, and not by the Law, Whose yoke none were able to bear. That is, none were able perfectly to keep, nor to be justified thereby; (14) Because, whosoever transgresseth the Law, in the least, is under the curse of it; And deserveth death, and a curse; But all men, even the Regenerate sin dayly, and transgress the Law of God, and so are guilty of all; compared with, and with (15) Because, Good works, do not go before justification, but follow after it; (16) Because, the righteousness of God, which is by Faith in Jesus Christ, is manifested unto all, and upon all by Moses and the Prophets. For all the Apostles do witness, that whosover believeth in Jesus Christ, shall have remission of sins; (17) Because, Justification is from the free Grace of God; Not by the Works of the Law, otherwise Grace, should be no more Grace; nor work any more work; (18) Because, the good works of Believers are unclean, and defiled; (19) Because, it is said, by the Spirit of God, the just shall live by Faith; (20) Because, it is written, that Abraham believed God, and it was imputed to him for righteousness; But to him that worketh not, but believeth on him, that justifies the ungodly, his Faith is counted for Righteousness; (21) Because, believers must not glory in themselves, but in God only; (22) Because, by the obedience of ONE, many shall be made righteous, as was foretold, by the Prophet; And is asserted by Paul; (23) Because, Justification by Faith, and not by Works, is expresly taught, at large by the Apostle, in that third to the Romans, and third to the Galatians.","segments":[{"text":"(1) Because, by the Law is the knowledge of sin;","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null},{"text":"(2) Because, for as many, as are of the works of the Law, are under the curse;","proofs":["Galatians 3:10"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null},{"text":"(3) Because, there is not a Law given, which could have given life to fallen man;","proofs":["Galatians 3:21"],"refs":[{"printed":"Galatians 3:21","osis":["Gal.3.21"]}],"note":null},{"text":"(4) Because, Christ is not dead in vain: for if righteousness be by the Law, then Christ is dead in vain, that is, without cause, reason, need, or fruit;","proofs":["Galatians 2:21"],"refs":[{"printed":"Galatians 2:21","osis":["Gal.2.21"]}],"note":null},{"text":"see","proofs":["John 15:25"],"refs":[{"printed":"John 15:25","osis":["John.15.25"]}],"note":null},{"text":"(5) Because, it was promised by God, about 430 years before the promulgation of the Law, that all the Nations of the earth should be blessed in the seed of Abraham;","proofs":["Genesis 22:18","12:3"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]},{"printed":"12:3","osis":["Gen.12.3"]}],"note":null},{"text":"with","proofs":["Galatians 3:16–18"],"refs":[{"printed":"Galatians 3:16–18","osis":["Gal.3.16-Gal.3.18"]}],"note":null},{"text":"(6) Because, Christ is become of no effect, to them, that are justified by the Law: they are fallen from Grace;","proofs":["Galatians 5:4"],"refs":[{"printed":"Galatians 5:4","osis":["Gal.5.4"]}],"note":null},{"text":"(7) Because, Believers ought to wait, through the Spirit, for the hope of righteousness by Faith;","proofs":["Galatians 5:5"],"refs":[{"printed":"Galatians 5:5","osis":["Gal.5.5"]}],"note":null},{"text":"(8) Because, the Apostle (though a strick Observer of the law) counted all his works but loss, and dung, that he might be found in Christ, not having his own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith;","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null},{"text":"(9) Because, Christ is made of God to Believers righteousness;","proofs":["1 Corinthians 1:30","2 Corinthians 5:21"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"(10) Because, they that seek righteousness, not by Faith, but by their works, do not attain to it. And contrarywise, they that seek their righteousness, by Faith, and not by their works, do attain to it;","proofs":["Romans 9:30–32"],"refs":[{"printed":"Romans 9:30–32","osis":["Rom.9.30-Rom.9.32"]}],"note":null},{"text":"(11) Because, Christ is the end of the Law for righteousnes, to every one that believeth;","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null},{"text":"(12) Because, the justification of men under the Law, or Covenant of works is by the law and by the works of the law: but the justification of men under Grace, or the Covenant of Grace, is by Faith;","proofs":["Romans 10:5–6, 8–10","Galatians 3:11–12","Leviticus 18:5"],"refs":[{"printed":"Romans 10:5–6, 8–10","osis":["Rom.10.5-Rom.10.6","Rom.10.8-Rom.10.10"]},{"printed":"Galatians 3:11–12","osis":["Gal.3.11-Gal.3.12"]},{"printed":"Leviticus 18:5","osis":["Lev.18.5"]}],"note":null},{"text":"But Believers now are not under the Law, or the Covenant of works, but under Grace, or the Covenant of Grace,","proofs":["Romans 6:14–15","Galatians 5:18"],"refs":[{"printed":"Romans 6:14–15","osis":["Rom.6.14-Rom.6.15"]},{"printed":"Galatians 5:18","osis":["Gal.5.18"]}],"note":null},{"text":"(13) Because, Believers under the New, and Old Testament, are saved by the Grace of Jesus Christ, and not by the Law, Whose yoke none were able to bear. That is, none were able perfectly to keep, nor to be justified thereby;","proofs":["Acts 15:10–11"],"refs":[{"printed":"Acts 15:10–11","osis":["Acts.15.10-Acts.15.11"]}],"note":null},{"text":"(14) Because, whosoever transgresseth the Law, in the least, is under the curse of it;","proofs":["Galatians 3:10","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"And deserveth death, and a curse;","proofs":["Romans 6:23","Ezekiel 18:4, 20"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]},{"printed":"Ezekiel 18:4, 20","osis":["Ezek.18.4","Ezek.18.20"]}],"note":null},{"text":"But all men, even the Regenerate sin dayly, and transgress the Law of God, and so are guilty of all;","proofs":["James 1:13"],"refs":[{"printed":"James 1:13","osis":["Jas.1.13"]}],"note":null},{"text":"compared with,","proofs":["James 2:10"],"refs":[{"printed":"James 2:10","osis":["Jas.2.10"]}],"note":null},{"text":"and with","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"(15) Because, Good works, do not go before justification, but follow after it;","proofs":["Titus 1:15","Hebrews 11:6","Romans 14:23","3:9–10, 23"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]},{"printed":"Romans 14:23","osis":["Rom.14.23"]},{"printed":"3:9–10, 23","osis":["Rom.3.9-Rom.3.10","Rom.3.23"]}],"note":null},{"text":"(16) Because, the righteousness of God, which is by Faith in Jesus Christ, is manifested unto all, and upon all by Moses and the Prophets. For all the Apostles do witness, that whosover believeth in Jesus Christ, shall have remission of sins;","proofs":["Romans 3:21, 24–25","Acts 10:43"],"refs":[{"printed":"Romans 3:21, 24–25","osis":["Rom.3.21","Rom.3.24-Rom.3.25"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"(17) Because, Justification is from the free Grace of God;","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null},{"text":"Not by the Works of the Law, otherwise Grace, should be no more Grace; nor work any more work;","proofs":["Romans 11:6"],"refs":[{"printed":"Romans 11:6","osis":["Rom.11.6"]}],"note":null},{"text":"(18) Because, the good works of Believers are unclean, and defiled;","proofs":["Isaiah 64:6","Galatians 5:17"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"(19) Because, it is said, by the Spirit of God, the just shall live by Faith;","proofs":["Habakkuk 2:4","Galatians 3:11"],"refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]},{"printed":"Galatians 3:11","osis":["Gal.3.11"]}],"note":null},{"text":"(20) Because, it is written, that Abraham believed God, and it was imputed to him for righteousness;","proofs":["Genesis 15:6","Romans 4:3"],"refs":[{"printed":"Genesis 15:6","osis":["Gen.15.6"]},{"printed":"Romans 4:3","osis":["Rom.4.3"]}],"note":null},{"text":"But to him that worketh not, but believeth on him, that justifies the ungodly, his Faith is counted for Righteousness;","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null},{"text":"(21) Because, believers must not glory in themselves, but in God only;","proofs":["Romans 4:2","3:27"],"refs":[{"printed":"Romans 4:2","osis":["Rom.4.2"]},{"printed":"3:27","osis":["Rom.3.27"]}],"note":null},{"text":"(22) Because, by the obedience of ONE, many shall be made righteous, as was foretold, by the Prophet;","proofs":["Isaiah 53:11"],"refs":[{"printed":"Isaiah 53:11","osis":["Isa.53.11"]}],"note":null},{"text":"And is asserted by Paul;","proofs":["Romans 5:17"],"refs":[{"printed":"Romans 5:17","osis":["Rom.5.17"]}],"note":null},{"text":"(23) Because, Justification by Faith, and not by Works, is expresly taught, at large by the Apostle, in that third to the Romans, and third to the Galatians.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":20,"title":"Of Christian Liberty, and Liberty of Conscience","part":null,"questions":[],"paragraphs":["20.1","20.2","20.3","20.4"],"clauses":[],"items":[{"question":"Is GOD alone Lord of the Conscience, and hath left it free from the Doctrines, and Commandments of men, which are in any thing contrary to to his Word, or beside it, in matters of Faith, or worship?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["James 4:12","Acts 4:19","5:29","Matthew 23:8–10","2 Corinthians 1:24","Matthew 15:9"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]},{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"5:29","osis":["Acts.5.29"]},{"printed":"Matthew 23:8–10","osis":["Matt.23.8-Matt.23.10"]},{"printed":"2 Corinthians 1:24","osis":["2Cor.1.24"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who contradict this, both in doctrine (because they teach, that the Pope of Rome, and Bishops in their own Diocesses, may by their own authority, praeter Scripturam, beside the Word, make Laws, which oblige and bind the Conscience, under the pain of everlasting death) and in practise (because, they have obtruded, and do obtrude, many Ecclesiastical Rites and Ceremonies, as necessary in worship, without any foundation in Scripture.)","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, there is one Law-giver, who is able to save, and to destroy; Therefore no Pope, no Prelate, nor any meer man, can be a Law-giver. (2) Because, Christ rejects the Commandments of men, from the worship of God; (3) Because, the Apostles refused, to obey the orders of the Council, since they were contrary to the Commands of God; (4) because, the Lord threatens to do a marvellous work among his people, because they drew near to him with their mouth (as the most part of the Ceremonial service, is but a drawing near to God with the mouth,) but had their hearts removed far from him; (5) Because, Christ expresly forbids such subjection and obedience to the Commands of men; (6) because, the Apostles themselves forbids all will-worship, such as the Popish Ceremonies are; (8) Because, the Apostle Paul, withstood these false Brethren, unawars brought in, who came in privily, to spie out his liberty, which he had in Christ Jesus, that they might bring him into bondage, to whom he gave place by subjection, no not for an hour; that the truth of the Gospel, might continue: where he lays so much weight upon Christian liberty; that, if that were taken away, the truth of the Gospel, would perish likewise; (9) Because, the Apostle commands Believers, to stand fast in their liberty, wherewith Christ hath made them free, and not to be intangled again with the yoke of bondage; (10) Because Ceremonies are superstitious, being a vice opposite to Religion in the excess, commanding more in the Worship of God, than he requires in his Worship.","segments":[{"text":"(1) Because, there is one Law-giver, who is able to save, and to destroy;","proofs":["James 4:12"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"note":null},{"text":"Therefore no Pope, no Prelate, nor any meer man, can be a Law-giver. (2) Because, Christ rejects the Commandments of men, from the worship of God;","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"(3) Because, the Apostles refused, to obey the orders of the Council, since they were contrary to the Commands of God;","proofs":["Acts 4:19","5:29"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]},{"printed":"5:29","osis":["Acts.5.29"]}],"note":null},{"text":"(4) because, the Lord threatens to do a marvellous work among his people, because they drew near to him with their mouth (as the most part of the Ceremonial service, is but a drawing near to God with the mouth,) but had their hearts removed far from him;","proofs":["Isaiah 29:13–14"],"refs":[{"printed":"Isaiah 29:13–14","osis":["Isa.29.13-Isa.29.14"]}],"note":null},{"text":"(5) Because, Christ expresly forbids such subjection and obedience to the Commands of men;","proofs":["Matthew 23:9–10","1 Corinthians 7:23"],"refs":[{"printed":"Matthew 23:9–10","osis":["Matt.23.9-Matt.23.10"]},{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null},{"text":"(6) because, the Apostles themselves forbids all will-worship, such as the Popish Ceremonies are;","proofs":["Colossians 2:18, 21–23"],"refs":[{"printed":"Colossians 2:18, 21–23","osis":["Col.2.18","Col.2.21-Col.2.23"]}],"note":null},{"text":"(8) Because, the Apostle Paul, withstood these false Brethren, unawars brought in, who came in privily, to spie out his liberty, which he had in Christ Jesus, that they might bring him into bondage, to whom he gave place by subjection, no not for an hour; that the truth of the Gospel, might continue: where he lays so much weight upon Christian liberty; that, if that were taken away, the truth of the Gospel, would perish likewise;","proofs":["Galatians 2:4–5"],"refs":[{"printed":"Galatians 2:4–5","osis":["Gal.2.4-Gal.2.5"]}],"note":null},{"text":"(9) Because, the Apostle commands Believers, to stand fast in their liberty, wherewith Christ hath made them free, and not to be intangled again with the yoke of bondage;","proofs":["Galatians 5:1"],"refs":[{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"note":null},{"text":"(10) Because Ceremonies are superstitious, being a vice opposite to Religion in the excess, commanding more in the Worship of God, than he requires in his Worship.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is not the requiring of an implicit Faith, and an absolute, and blind obedience, to the Church, or any Man, a destroying of liberty of Conscience, and Reason also?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 10:17","14:23","Isaiah 8:20","Acts 17:11","John 4:22","Hosea 5:11","Revelation 13:12, 16–17","Jeremiah 8:9"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]},{"printed":"14:23","osis":["Rom.14.23"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"Acts 17:11","osis":["Acts.17.11"]},{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"Hosea 5:11","osis":["Hos.5.11"]},{"printed":"Revelation 13:12, 16–17","osis":["Rev.13.12","Rev.13.16-Rev.13.17"]},{"printed":"Jeremiah 8:9","osis":["Jer.8.9"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who require, an Implicit Faith, to all the Decrees and Ordinances of their Church and Pope: and a blind obedience to their commands without a previous judgement of discretion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, no man performing any duty, out of blind obedience, can be perswaded in his mind, of the will of God therein: and so he that doubteth is damned, because it is not of Faith; (2) Because, all things must be examined, and proven by the Rule of the Word; (3) Because, the Apostle says, prove all things and hold fast that which is good; (4) Because, blind obedience makes us the servants of Men, which is contrary to And against the command of Christ, forbidding us to call any man Father on earth; (5) Because, absolute obedience, is only due to God, whose commands are all most just: himself being the alone Law-giver; (6) Because, every man ought to be ready to render a reason of the hope which is in him; This no man can do, who receives the Commands of Superiors, with an Implicit Faith.","segments":[{"text":"(1) Because, no man performing any duty, out of blind obedience, can be perswaded in his mind, of the will of God therein: and so he that doubteth is damned, because it is not of Faith;","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"(2) Because, all things must be examined, and proven by the Rule of the Word;","proofs":["Isaiah 8:20","1 John 4:1–2"],"refs":[{"printed":"Isaiah 8:20","osis":["Isa.8.20"]},{"printed":"1 John 4:1–2","osis":["1John.4.1-1John.4.2"]}],"note":null},{"text":"(3) Because, the Apostle says, prove all things and hold fast that which is good;","proofs":["1 Thessalonians 5:21"],"refs":[{"printed":"1 Thessalonians 5:21","osis":["1Thess.5.21"]}],"note":null},{"text":"(4) Because, blind obedience makes us the servants of Men, which is contrary to","proofs":["1 Corinthians 7:23"],"refs":[{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null},{"text":"And against the command of Christ, forbidding us to call any man Father on earth;","proofs":["Matthew 23:9"],"refs":[{"printed":"Matthew 23:9","osis":["Matt.23.9"]}],"note":null},{"text":"(5) Because, absolute obedience, is only due to God, whose commands are all most just: himself being the alone Law-giver;","proofs":["James 4:12"],"refs":[{"printed":"James 4:12","osis":["Jas.4.12"]}],"note":null},{"text":"(6) Because, every man ought to be ready to render a reason of the hope which is in him;","proofs":["1 Peter 3:15"],"refs":[{"printed":"1 Peter 3:15","osis":["1Pet.3.15"]}],"note":null},{"text":"This no man can do, who receives the Commands of Superiors, with an Implicit Faith.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Do they, who upon pretence of Christian Liberty, practise any sin, or cherish any lust, destroy thereby, the end of Christian Liberty?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Galatians 5:13","1 Peter 2:16","2 Peter 2:19","John 8:34","Luke 1:74–75"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]},{"printed":"1 Peter 2:16","osis":["1Pet.2.16"]},{"printed":"2 Peter 2:19","osis":["2Pet.2.19"]},{"printed":"John 8:34","osis":["John.8.34"]},{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null}],"items":[{"question":"Well then, do not the Libertines err, who maintain, that the true Christian Liberty, which we ought to follow, and use, is to take away all difference, between Good and Evil: to esteem nothing of sin; nor to be touched with any Conscience, or sense of it: that every man ought to follow the swing of his own lust?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Antinomians err, who maintain, almost the same very Tenet, and opinion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, we being called to liberty, ought not to use our liberty, for an occasion of the flesh; And that with well doing, we ought to put to silence, the ignorance of foolish men; (2) Because, they that follow, the liberty of sinning, and promise liberty to others, are truely the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage: (3) Because, the end of that liberty, which is purchased by Christ, is that, being delivered out of the hands of our enemies, we might serve him without fear, in holiness, and righteousness, all the days of our life; (4) Because, whosoever committeth sin, is the servant of sin; (5) Because, the Moral Law obligeth Believers to perform obedience, out of gratitude, and thankfulness: for Christ came not to destroy the Law but to fulfil it; (6) Because, whosoever shall break one of these least commandments, and shall teach men so, he shal be called the least in the kingdom of Heaven;","segments":[{"text":"(1) Because, we being called to liberty, ought not to use our liberty, for an occasion of the flesh;","proofs":["Galatians 5:13"],"refs":[{"printed":"Galatians 5:13","osis":["Gal.5.13"]}],"note":null},{"text":"And that with well doing, we ought to put to silence, the ignorance of foolish men;","proofs":["1 Peter 2:15"],"refs":[{"printed":"1 Peter 2:15","osis":["1Pet.2.15"]}],"note":null},{"text":"(2) Because, they that follow, the liberty of sinning, and promise liberty to others, are truely the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage:","proofs":["2 Peter 2:19"],"refs":[{"printed":"2 Peter 2:19","osis":["2Pet.2.19"]}],"note":null},{"text":"(3) Because, the end of that liberty, which is purchased by Christ, is that, being delivered out of the hands of our enemies, we might serve him without fear, in holiness, and righteousness, all the days of our life;","proofs":["Luke 1:74–75"],"refs":[{"printed":"Luke 1:74–75","osis":["Luke.1.74-Luke.1.75"]}],"note":null},{"text":"(4) Because, whosoever committeth sin, is the servant of sin;","proofs":["John 8:34"],"refs":[{"printed":"John 8:34","osis":["John.8.34"]}],"note":null},{"text":"(5) Because, the Moral Law obligeth Believers to perform obedience, out of gratitude, and thankfulness: for Christ came not to destroy the Law but to fulfil it;","proofs":["Matthew 5:17"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null},{"text":"(6) Because, whosoever shall break one of these least commandments, and shall teach men so, he shal be called the least in the kingdom of Heaven;","proofs":["Matthew 5:19"],"refs":[{"printed":"Matthew 5:19","osis":["Matt.5.19"]}],"note":null}],"items":[]}]},{"question":"May such men be lawfully called to an account, and proceeded against, by the Censures of the Church, and by the power of the Civil Magistrat, who publish such opinions, or maintain such practises, as are contrary to the Light of Nature, or to the known principles of Christianity, whether concerning Faith, Worship, or Conversation, or to the power of Godliness, or such erroneous opinions, and practises, as either in their own Nature, or in the manner of publishing, or maintaining them, are destructive to the external peace, and order, which Christ hath established in his Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 5:1, 5, 11, 13","2 John 10–11","1 Timothy 6:3–4","Titus 1:10–11, 13","3:10","1 Timothy 1:19–20","Matthew 18:15–17","Revelation 2:2, 14–15, 20","3:9"],"refs":[{"printed":"1 Corinthians 5:1, 5, 11, 13","osis":["1Cor.5.1","1Cor.5.5","1Cor.5.11","1Cor.5.13"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"1 Timothy 6:3–4","osis":["1Tim.6.3-1Tim.6.4"]},{"printed":"Titus 1:10–11, 13","osis":["Titus.1.10-Titus.1.11","Titus.1.13"]},{"printed":"3:10","osis":["Titus.3.10"]},{"printed":"1 Timothy 1:19–20","osis":["1Tim.1.19-1Tim.1.20"]},{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"Revelation 2:2, 14–15, 20","osis":["Rev.2.2","Rev.2.14-Rev.2.15","Rev.2.20"]},{"printed":"3:9","osis":["Rev.3.9"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who maintain, there should be no Ecclesiastical Censures?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not others also err, who maintain, that Church Censures, should not be inflicted upon Hereticks?","answer":"Yes. Do not lastly the Lutherians, Anabaptists, Arminians, Quakers, and all sort of Hereticks, and Sectaries err, who maintain, (under the pretext of Christian Liberty) that the Civil Magistrat, is not obliged in duty, to punish any man with the sword, for errors in doctrine, but that they ought to be tolerated, and suffered, providing such persons as own them, do not trouble, or molest the Common-wealth! Yes:","segments":[{"text":"Yes. Do not lastly the Lutherians, Anabaptists, Arminians, Quakers, and all sort of Hereticks, and Sectaries err, who maintain, (under the pretext of Christian Liberty) that the Civil Magistrat, is not obliged in duty, to punish any man with the sword, for errors in doctrine, but that they ought to be tolerated, and suffered, providing such persons as own them, do not trouble, or molest the Common-wealth! Yes:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the keyes of the Kingdom of Heaven, are for this end delivered to the Ministers of the Church, that with Censures, they may pursue Scandalous, and offending Persons, who will not obey admonition; But such also are Hereticks; (2) Because an Heretick after the first and second admonition, is to be rejected, avoided, or shuned. That is, let him not remain in the external Communion, of the Church; (3) Because, Paul did excommunicat Hymeneus, and Alexander, who had made shipwrack of the Faith; (4) Because, if any man obey not our Word, by this Epistle, note that man, and have no company with him, that he may be ashamed; (5) Because, Christ approves, and commends the Pastors of the Church of Ephesus, because they could not suffer them, that are evil, but had tried them, which say they are Apostles, and were not, and had found them Liars; And Christ in that same chapter, accuses the Pastors of the Church of Pergamus, and Thyatira, and threatneth them, because they had suffered Hereticks to be in the Church.","segments":[{"text":"(1) Because, the keyes of the Kingdom of Heaven, are for this end delivered to the Ministers of the Church, that with Censures, they may pursue Scandalous, and offending Persons, who will not obey admonition;","proofs":["Matthew 18:15, 17–18"],"refs":[{"printed":"Matthew 18:15, 17–18","osis":["Matt.18.15","Matt.18.17-Matt.18.18"]}],"note":null},{"text":"But such also are Hereticks;","proofs":["Galatians 5:20","Titus 1:10, 12"],"refs":[{"printed":"Galatians 5:20","osis":["Gal.5.20"]},{"printed":"Titus 1:10, 12","osis":["Titus.1.10","Titus.1.12"]}],"note":null},{"text":"(2) Because an Heretick after the first and second admonition, is to be rejected, avoided, or shuned. That is, let him not remain in the external Communion, of the Church;","proofs":["Titus 3:10"],"refs":[{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null},{"text":"(3) Because, Paul did excommunicat Hymeneus, and Alexander, who had made shipwrack of the Faith;","proofs":["1 Timothy 1:19–20"],"refs":[{"printed":"1 Timothy 1:19–20","osis":["1Tim.1.19-1Tim.1.20"]}],"note":null},{"text":"(4) Because, if any man obey not our Word, by this Epistle, note that man, and have no company with him, that he may be ashamed;","proofs":["2 Thessalonians 3:14","1 Timothy 6:4–5","Titus 1:11"],"refs":[{"printed":"2 Thessalonians 3:14","osis":["2Thess.3.14"]},{"printed":"1 Timothy 6:4–5","osis":["1Tim.6.4-1Tim.6.5"]},{"printed":"Titus 1:11","osis":["Titus.1.11"]}],"note":null},{"text":"(5) Because, Christ approves, and commends the Pastors of the Church of Ephesus, because they could not suffer them, that are evil, but had tried them, which say they are Apostles, and were not, and had found them Liars;","proofs":["Revelation 2:2"],"refs":[{"printed":"Revelation 2:2","osis":["Rev.2.2"]}],"note":null},{"text":"And Christ in that same chapter, accuses the Pastors of the Church of Pergamus, and Thyatira, and threatneth them, because they had suffered Hereticks to be in the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The Lutherians, Anabaptists, Arminians, and other Sectaries are confuted?","answer":"(1) Because, it is evident, from many examples of Godly Magistrats, who did extirpat Idolatry, and inflict punishment upon Idolaters, as did Jacob the Patriarch, who at least purged his family of strange Gods; Moses likewise took punishment with the sword, upon those, who did worship the Golden-Calf; We have (2) the examples of Hesekia; Of Josia; Of Asa, who decreed that whosoever would not seek the Lord God of Israel (according to the law of God;) should be put to death, whether small or great, whether man, or woman; Of Jehosaphat; Of (3) Were not good kings reproved, and was it not imputed to them, as a fault, that they did not take away the High-places? Far more is it a fault to suffer Hereticks. (4) It is evident from the office of the Magistrat, who is the Minister of God against them, that do evil, and beareth not the sword in vain: (5) Because, it is expresly commanded in Scripture, that punishment be inflicted upon Idolaters, even by the nearest Relations. If then, the Father may kill the Son, may kill the Daughter, the Husband the Wife of his bosom: and if one brother may stone another brother with stones, that he die, for being Idolaters; much more may the Civil Magistrat do this; (6) Because, it is foretold, that under the New Testament, Kings shall be nursing Fathers to the Church, and Queens nursing Mothers, and that Hereticks, that were about to be hurtful, to the Church, shall be removed, and taken away; And it shall come to pass, in that day saith the Lord of hosts, that I will cut off the names of the Idols, out of the land (that is, all Idolatry whatsoever, so that the same shall not be so much as named, any more among you) and they shall no more be remembred. And I will also cause the Prophets, (the false Prophets) and the unclean Spirit, to pass out of the Land: that is, the false Teachers who teach impure doctrines, through the inspiration of the unclean Spirit the Devil. Compare with this For confirmation, consider what is foretold by John; That the Kings of the Earth, shall eat the flesh of the Whore, and burn her with fire. All which are foretold, as blessings to be confered upon the Church. (7) It is evident from the Epithets, whereby the pernicious, and destructive nature of Hereticks, is set forth in Scripture. They are called Wolfes, not sparing the flock, Thieves, Robers, Troublers of the Church, and Seducers, or Beguilers of poor souls. They are like unto a Gangren, or Canker in the body. They are as leaven, or soure dough, which leaveneth the whole lump; (8) Because, Ezra did esteem it, a great favour and blessing of God, conferred upon the Church; for which he thanked God, that had inclined the heart of Artaxerxes, to publish a Decree, for the punishment of those, that did not observe the Law, whether it be, (saith the Text) unto death, or to banishment, or to confiscation of goods, or to imprisonment; Chap. 7. 23, 25, 28. (9) Because, we ought to pray for Kings, and all in Authority, that under them, we may lead a quiet and peaceable life, in all Godliness, and in Honesty, which end cannot be attained, unless the Civil Magistrat bridle and ty up Hereticks; These words, in all Godliness, concerns Religion. or the first Table of the Moral Law, as the following word honesty, or civility, hath a respect to the commands of the second Table, and the duties which we owe to our neighbour, and to one another. For true Magistrates, are keepers and defenders of both Tables of the ten Commandments. (10) Because, the toleration of Hereticks, as we may read of the Anabaptists in Germany, Thomas Muntzer, John of Leidden, and their followers, first by railling against the Ministry, as the Quakers do, and raging against Magistracy, brought both Church and State into confusion, put the country into burning flames, wherein themselves at length were consumed to Ashes.","segments":[{"text":"(1) Because, it is evident, from many examples of Godly Magistrats, who did extirpat Idolatry, and inflict punishment upon Idolaters, as did Jacob the Patriarch, who at least purged his family of strange Gods;","proofs":["Genesis 35:2–4"],"refs":[{"printed":"Genesis 35:2–4","osis":["Gen.35.2-Gen.35.4"]}],"note":null},{"text":"Moses likewise took punishment with the sword, upon those, who did worship the Golden-Calf;","proofs":["Exodus 32:26–28"],"refs":[{"printed":"Exodus 32:26–28","osis":["Exod.32.26-Exod.32.28"]}],"note":null},{"text":"We have (2) the examples of Hesekia;","proofs":["2 Kings 18:4"],"refs":[{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null},{"text":"Of Josia;","proofs":["2 Kings 23"],"refs":[{"printed":"2 Kings 23","osis":["2Kgs.23"]}],"note":null},{"text":"Of Asa, who decreed that whosoever would not seek the Lord God of Israel (according to the law of God;)","proofs":["Deuteronomy 13:9"],"refs":[{"printed":"Deuteronomy 13:9","osis":["Deut.13.9"]}],"note":null},{"text":"should be put to death, whether small or great, whether man, or woman;","proofs":["2 Chronicles 15:13"],"refs":[{"printed":"2 Chronicles 15:13","osis":["2Chr.15.13"]}],"note":null},{"text":"Of Jehosaphat;","proofs":["2 Chronicles 17:6"],"refs":[{"printed":"2 Chronicles 17:6","osis":["2Chr.17.6"]}],"note":null},{"text":"Of","proofs":["Nehemiah 13:15, 17"],"refs":[{"printed":"Nehemiah 13:15, 17","osis":["Neh.13.15","Neh.13.17"]}],"note":null},{"text":"(3) Were not good kings reproved, and was it not imputed to them, as a fault, that they did not take away the High-places?","proofs":["2 Kings 12:3","14:4","15:4","2 Chronicles 15:17"],"refs":[{"printed":"2 Kings 12:3","osis":["2Kgs.12.3"]},{"printed":"14:4","osis":["2Kgs.14.4"]},{"printed":"15:4","osis":["2Kgs.15.4"]},{"printed":"2 Chronicles 15:17","osis":["2Chr.15.17"]}],"note":null},{"text":"Far more is it a fault to suffer Hereticks. (4) It is evident from the office of the Magistrat, who is the Minister of God against them, that do evil, and beareth not the sword in vain:","proofs":["Romans 13:3–4"],"refs":[{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]}],"note":null},{"text":"(5) Because, it is expresly commanded in Scripture, that punishment be inflicted upon Idolaters, even by the nearest Relations. If then, the Father may kill the Son, may kill the Daughter, the Husband the Wife of his bosom: and if one brother may stone another brother with stones, that he die, for being Idolaters; much more may the Civil Magistrat do this;","proofs":["Deuteronomy 13:6–13","17:2–7","Leviticus 24:16"],"refs":[{"printed":"Deuteronomy 13:6–13","osis":["Deut.13.6-Deut.13.13"]},{"printed":"17:2–7","osis":["Deut.17.2-Deut.17.7"]},{"printed":"Leviticus 24:16","osis":["Lev.24.16"]}],"note":null},{"text":"(6) Because, it is foretold, that under the New Testament, Kings shall be nursing Fathers to the Church, and Queens nursing Mothers, and that Hereticks, that were about to be hurtful, to the Church, shall be removed, and taken away;","proofs":["Isaiah 49:23","Zechariah 13:2–3"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"Zechariah 13:2–3","osis":["Zech.13.2-Zech.13.3"]}],"note":null},{"text":"And it shall come to pass, in that day saith the Lord of hosts, that I will cut off the names of the Idols, out of the land (that is, all Idolatry whatsoever, so that the same shall not be so much as named, any more among you) and they shall no more be remembred. And I will also cause the Prophets, (the false Prophets) and the unclean Spirit, to pass out of the Land: that is, the false Teachers who teach impure doctrines, through the inspiration of the unclean Spirit the Devil. Compare with this","proofs":["1 John 4:1–3"],"refs":[{"printed":"1 John 4:1–3","osis":["1John.4.1-1John.4.3"]}],"note":null},{"text":"For confirmation, consider what is foretold by John;","proofs":["Revelation 17:12, 16–17"],"refs":[{"printed":"Revelation 17:12, 16–17","osis":["Rev.17.12","Rev.17.16-Rev.17.17"]}],"note":null},{"text":"That the Kings of the Earth, shall eat the flesh of the Whore, and burn her with fire. All which are foretold, as blessings to be confered upon the Church. (7) It is evident from the Epithets, whereby the pernicious, and destructive nature of Hereticks, is set forth in Scripture. They are called Wolfes, not sparing the flock, Thieves, Robers, Troublers of the Church, and Seducers, or Beguilers of poor souls. They are like unto a Gangren, or Canker in the body. They are as leaven, or soure dough, which leaveneth the whole lump;","proofs":["Acts 20:29","John 10:8","Acts 15:24","Galatians 5:12","2 Timothy 2:17","Galatians 5:9"],"refs":[{"printed":"Acts 20:29","osis":["Acts.20.29"]},{"printed":"John 10:8","osis":["John.10.8"]},{"printed":"Acts 15:24","osis":["Acts.15.24"]},{"printed":"Galatians 5:12","osis":["Gal.5.12"]},{"printed":"2 Timothy 2:17","osis":["2Tim.2.17"]},{"printed":"Galatians 5:9","osis":["Gal.5.9"]}],"note":null},{"text":"(8) Because, Ezra did esteem it, a great favour and blessing of God, conferred upon the Church; for which he thanked God, that had inclined the heart of Artaxerxes, to publish a Decree, for the punishment of those, that did not observe the Law, whether it be, (saith the Text) unto death, or to banishment, or to confiscation of goods, or to imprisonment; Chap. 7. 23, 25, 28. (9) Because, we ought to pray for Kings, and all in Authority, that under them, we may lead a quiet and peaceable life, in all Godliness, and in Honesty, which end cannot be attained, unless the Civil Magistrat bridle and ty up Hereticks;","proofs":["1 Timothy 2:12"],"refs":[{"printed":"1 Timothy 2:12","osis":["1Tim.2.12"]}],"note":null},{"text":"These words, in all Godliness, concerns Religion. or the first Table of the Moral Law, as the following word honesty, or civility, hath a respect to the commands of the second Table, and the duties which we owe to our neighbour, and to one another. For true Magistrates, are keepers and defenders of both Tables of the ten Commandments. (10) Because, the toleration of Hereticks, as we may read of the Anabaptists in Germany, Thomas Muntzer, John of Leidden, and their followers, first by railling against the Ministry, as the Quakers do, and raging against Magistracy, brought both Church and State into confusion, put the country into burning flames, wherein themselves at length were consumed to Ashes.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":21,"title":"Of Religious Worship, and the Sabbath day","part":null,"questions":[],"paragraphs":["21.1","21.2","21.3","21.4","21.5","21.6","21.7","21.8"],"clauses":[],"items":[{"question":"Doth the Light of Nature shew, that there is a GOD, who hath Lordship, and Soveraignty over all?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 1:20","Acts 17:24","Psalm 119:68","Jeremiah 10:7","Psalm 31:23"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]},{"printed":"Acts 17:24","osis":["Acts.17.24"]},{"printed":"Psalm 119:68","osis":["Ps.119.68"]},{"printed":"Jeremiah 10:7","osis":["Jer.10.7"]},{"printed":"Psalm 31:23","osis":["Ps.31.23"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, that there is no knowledge of God, implanted naturally in the minds of men?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not secondly, the Vaninians, and many of the Cartesians err, who under the pretext of maintaining a God-head, have in effect taught men to deny, there is a God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not thirdly, some Bee-headed Men err, who dispute against the Beeing of a God-head, because they cannot find a Demonstration for it called Dihoti?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the invisible things of him from the creation of the world are clearly seen, being understood, by the things which are made, even his eternal power, and Godhead: so that they are without excuse; (2) Because, the Psalmist saith, the heavens declare the glory of God, and the firmament sheweth his handy work. That is, they give us matter and occasion to speak and discourse of his Omnipotency, Wisdom, and Goodness; (3) Because, the knowledge of the Law of Nature, is naturally implanted in the minds of all men; Therefore, some knowledge of the law-giver, must be implanted in the minds of all men. (4) Because, in the most wick ed, and ungodly there are terrors and tortures of conscience, wherewith, nil they, will they, they are haunted and possessed: whence it is evident, that in the minds of all men, there is some lively knowledge of God. (5) Because, men had rather worship a stock, or a stone, than they should think, there were no God; (6) What a brave order, and comliness, shines forth, with so much wisdom, and power, in the government and preservation of things above and below; that no man can be in doubt, but there must be a God, who rules and preserves all those things. (7) Because, nothing can be the cause of it self: because then, it should be both the Cause, and the Effect, both before and after it self: therefore all things have their beginning, from one first and supream Cause, which is God. (8) Because, the existence of a God-head, may be evinced from the foretelling of things to come; And as Cicero says, si est divinatio, sunt Dii, if there be a foretelling, there must be also a God that foretelleth. (9) From the assaults, and suggestions of Satan, we find there is a devil, may we not then certainly conclude that there is a God? The Devil labours by all means to extinguish the light of the Gospel, to lead men on in ignorance, error, and prophanness, and to turn them out of the path of holiness. Now, why should Satan thus warr against God, his word, and his Saints? Why should he seek Gods dishonour, and mans destruction, if there were not a God, a Law, and an everlasting life? (10) Because, the mind of man is not satisfied with the knowledge of all things; nor the will of man, with the enjoyment of all things in this world, but still they seek and thirst earnestly, after some higher good. There is therefore, a soveraign▪ Truth, and Chief Good, which being perfectly known, and enjoyed, will give contentment, and satisfaction, to the Soul. In vain should the Powers, and Faculties of the Soul, be capable of happiness, or of the Chief Good; if there were not a Chief Good to be possessed, and enjoyed. (11) From the wonders, and miracles, which have been wrought, visible, and apparent works, extraordinarly wrought, not only above the ordinary course of Nature, but simply above the power of Nature. These effects do convince, that there is an infinite power, which is above, and overruleth all things. For every principal, and primary cause, is more excellent, than the effects thereof. (12) From the beeing of man, the curious workmanship of his body in the womb, which is wrought most artificially; namely with sinews, veins, arteries, muscels▪ and other parts of the body, even as an Embroiderer sitteth, and joyneth many parcels▪ stuff, and dyed work of various colours, very artificially, and curiously together, untill there cometh forth some goodly Pourtraiture, or other dainty workmanship; But especially from the beeing of a mans soul, which is immaterial, invisible, rational, immortal, and which cannot be e traduce, from the power of the matter (as the sensitive souls of Bruits) neither doth depend on the body in many of its operations. These, and all the works, which our eye doth see, or the mind doth apprehend do prove, that there is a God, who hath given a Beeing to them, and continueth them therein. (13) Because, seeing God is the the first cause, there cannot be any thing Prior to him, by which, as a cause, his existence can be Demonstrated.","segments":[{"text":"(1) Because, the invisible things of him from the creation of the world are clearly seen, being understood, by the things which are made, even his eternal power, and Godhead: so that they are without excuse;","proofs":["Romans 1:20"],"refs":[{"printed":"Romans 1:20","osis":["Rom.1.20"]}],"note":null},{"text":"(2) Because, the Psalmist saith, the heavens declare the glory of God, and the firmament sheweth his handy work. That is, they give us matter and occasion to speak and discourse of his Omnipotency, Wisdom, and Goodness;","proofs":["Psalm 19:1–3"],"refs":[{"printed":"Psalm 19:1–3","osis":["Ps.19.1-Ps.19.3"]}],"note":null},{"text":"(3) Because, the knowledge of the Law of Nature, is naturally implanted in the minds of all men;","proofs":["Romans 2:14"],"refs":[{"printed":"Romans 2:14","osis":["Rom.2.14"]}],"note":null},{"text":"Therefore, some knowledge of the law-giver, must be implanted in the minds of all men. (4) Because, in the most wick ed, and ungodly there are terrors and tortures of conscience, wherewith, nil they, will they, they are haunted and possessed: whence it is evident, that in the minds of all men, there is some lively knowledge of God. (5) Because, men had rather worship a stock, or a stone, than they should think, there were no God;","proofs":["Acts 17:23"],"refs":[{"printed":"Acts 17:23","osis":["Acts.17.23"]}],"note":null},{"text":"(6) What a brave order, and comliness, shines forth, with so much wisdom, and power, in the government and preservation of things above and below; that no man can be in doubt, but there must be a God, who rules and preserves all those things. (7) Because, nothing can be the cause of it self: because then, it should be both the Cause, and the Effect, both before and after it self: therefore all things have their beginning, from one first and supream Cause, which is God. (8) Because, the existence of a God-head, may be evinced from the foretelling of things to come;","proofs":["Isaiah 41:23"],"refs":[{"printed":"Isaiah 41:23","osis":["Isa.41.23"]}],"note":null},{"text":"And as Cicero says, si est divinatio, sunt Dii, if there be a foretelling, there must be also a God that foretelleth. (9) From the assaults, and suggestions of Satan, we find there is a devil, may we not then certainly conclude that there is a God? The Devil labours by all means to extinguish the light of the Gospel, to lead men on in ignorance, error, and prophanness, and to turn them out of the path of holiness. Now, why should Satan thus warr against God, his word, and his Saints? Why should he seek Gods dishonour, and mans destruction, if there were not a God, a Law, and an everlasting life? (10) Because, the mind of man is not satisfied with the knowledge of all things; nor the will of man, with the enjoyment of all things in this world, but still they seek and thirst earnestly, after some higher good. There is therefore, a soveraign▪ Truth, and Chief Good, which being perfectly known, and enjoyed, will give contentment, and satisfaction, to the Soul. In vain should the Powers, and Faculties of the Soul, be capable of happiness, or of the Chief Good; if there were not a Chief Good to be possessed, and enjoyed. (11) From the wonders, and miracles, which have been wrought, visible, and apparent works, extraordinarly wrought, not only above the ordinary course of Nature, but simply above the power of Nature. These effects do convince, that there is an infinite power, which is above, and overruleth all things. For every principal, and primary cause, is more excellent, than the effects thereof. (12) From the beeing of man, the curious workmanship of his body in the womb, which is wrought most artificially; namely with sinews, veins, arteries, muscels▪ and other parts of the body, even as an Embroiderer sitteth, and joyneth many parcels▪ stuff, and dyed work of various colours, very artificially, and curiously together, untill there cometh forth some goodly Pourtraiture, or other dainty workmanship;","proofs":["Psalm 139:15","Job 10:10"],"refs":[{"printed":"Psalm 139:15","osis":["Ps.139.15"]},{"printed":"Job 10:10","osis":["Job.10.10"]}],"note":null},{"text":"But especially from the beeing of a mans soul, which is immaterial, invisible, rational, immortal, and which cannot be e traduce, from the power of the matter (as the sensitive souls of Bruits) neither doth depend on the body in many of its operations. These, and all the works, which our eye doth see, or the mind doth apprehend do prove, that there is a God, who hath given a Beeing to them, and continueth them therein. (13) Because, seeing God is the the first cause, there cannot be any thing Prior to him, by which, as a cause, his existence can be Demonstrated.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is the acceptable way of worshipping the true GOD, instituted by himself, and so limited to his own revealed Will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Deuteronomy 12:32","Matthew 15:9","Acts 17:25","Colossians 2:23","Exodus 20:4–6"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]},{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]},{"printed":"Exodus 20:4–6","osis":["Exod.20.4-Exod.20.6"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who teach that the Images of Christ, and the Trinity ought to be worshipped, and that not improperly, but even properly, and Per se, with that same sort of worship, wherewith Christ, and the blessed Trinity are adored?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Greeks err, who maintain, that the painted Images of God, may be adored, but not the engraven, or carved images of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, it is expresly against the second command; (2) Because, God is infinite, unmeasurable, incomprehensible, and spiritual: and therefore nothing can represent him, as the Prophet well infers; (3) Because, every representation of God, by graven images, or pictures, is a most disgraceful changing of the glory of the incorruptible God; (4) Because, images, and pictures of this kind, are lies and vanities, which the Lord abhores, and mocks at with an holy scorn; (5) Because, the Lord expresly forbiddeth the Israelites to represent him under any form or shape, for (saith the Text) ye saw no manner of similitude, on the day that the Lord spake to you in Horeb, out of the midst of the fire; (6) Because, though the Israelites worshipped the true God, by an image (for Aaron built an Alter, and made proclamation, and said, to morrow is a feast to the Lord) yet are they accused of the sin of idolatry, and for that cause severely punished; (7) Because, Jeroboam, and the ten Tribes, who worshipped the true God, by the Golden-Calves, set up at Dan and Bethel (for the worship of false gods by images, was afterwards brought in by Achab, who is therefore said to have provoked the Lord more than all the Kings of Israel before him;) are accused for the sin of Idolatry, and are severely threatned; which threatning was put in execution by Josiah; (8) Because, the Apostle says, we ought not to think that the God-head, is like unto Gold or Silver, or Stone graven by art and mans device;","segments":[{"text":"(1) Because, it is expresly against the second command;","proofs":["Exodus 20:4–5"],"refs":[{"printed":"Exodus 20:4–5","osis":["Exod.20.4-Exod.20.5"]}],"note":null},{"text":"(2) Because, God is infinite, unmeasurable, incomprehensible, and spiritual: and therefore nothing can represent him, as the Prophet well infers;","proofs":["Isaiah 40:18, 25"],"refs":[{"printed":"Isaiah 40:18, 25","osis":["Isa.40.18","Isa.40.25"]}],"note":null},{"text":"(3) Because, every representation of God, by graven images, or pictures, is a most disgraceful changing of the glory of the incorruptible God;","proofs":["Romans 1:23"],"refs":[{"printed":"Romans 1:23","osis":["Rom.1.23"]}],"note":null},{"text":"(4) Because, images, and pictures of this kind, are lies and vanities, which the Lord abhores, and mocks at with an holy scorn;","proofs":["Isaiah 44:9–18"],"refs":[{"printed":"Isaiah 44:9–18","osis":["Isa.44.9-Isa.44.18"]}],"note":null},{"text":"(5) Because, the Lord expresly forbiddeth the Israelites to represent him under any form or shape, for (saith the Text) ye saw no manner of similitude, on the day that the Lord spake to you in Horeb, out of the midst of the fire;","proofs":["Deuteronomy 4:15–20"],"refs":[{"printed":"Deuteronomy 4:15–20","osis":["Deut.4.15-Deut.4.20"]}],"note":null},{"text":"(6) Because, though the Israelites worshipped the true God, by an image (for Aaron built an Alter, and made proclamation, and said, to morrow is a feast to the Lord) yet are they accused of the sin of idolatry, and for that cause severely punished;","proofs":["Exodus 32:21, 27, 35"],"refs":[{"printed":"Exodus 32:21, 27, 35","osis":["Exod.32.21","Exod.32.27","Exod.32.35"]}],"note":null},{"text":"(7) Because, Jeroboam, and the ten Tribes, who worshipped the true God, by the Golden-Calves, set up at Dan and Bethel (for the worship of false gods by images, was afterwards brought in by Achab, who is therefore said to have provoked the Lord more than all the Kings of Israel before him;)","proofs":["1 Kings 16:31–32"],"refs":[{"printed":"1 Kings 16:31–32","osis":["1Kgs.16.31-1Kgs.16.32"]}],"note":null},{"text":"are accused for the sin of Idolatry, and are severely threatned;","proofs":["1 Kings 12:29–30","13:2"],"refs":[{"printed":"1 Kings 12:29–30","osis":["1Kgs.12.29-1Kgs.12.30"]},{"printed":"13:2","osis":["1Kgs.13.2"]}],"note":null},{"text":"which threatning was put in execution by Josiah;","proofs":["2 Kings 23:15–16, 20"],"refs":[{"printed":"2 Kings 23:15–16, 20","osis":["2Kgs.23.15-2Kgs.23.16","2Kgs.23.20"]}],"note":null},{"text":"(8) Because, the Apostle says, we ought not to think that the God-head, is like unto Gold or Silver, or Stone graven by art and mans device;","proofs":["Acts 17:29"],"refs":[{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null}],"items":[]}]},{"question":"Is Religious worship to be given to God the Father, Son, and Holy Ghost, and to him alone?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Religious worship, to be given to Angels, Saints, or any other Creature?","answer":"No.","segments":[{"text":"No.","proofs":["Matthew 4:10","John 8:49","2 Corinthians 13:14","John 5:23","Colossians 2:18","Revelation 19:10","Romans 1:25"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"John 8:49","osis":["John.8.49"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"John 5:23","osis":["John.5.23"]},{"printed":"Colossians 2:18","osis":["Col.2.18"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"Romans 1:25","osis":["Rom.1.25"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists err, who maintain, that not only God, but good Angels, and Saints departed, being Canonized by the Pope, ought to be worshipped, and called upon, even after a religious manner: but cheifly the Virgin Mary, and that there is a Divine Power in the Relicks of Saints, which therefore ought to be worshipped?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Lord our God, and he only is to be worshipped; (2) Because, the Object of invocation, and religious Adoration, is he only who is Omnipotent, Omniscient, and searcher of the heart. For there is none that knows our necessities and wants, but he that is Omniscient: and none can succour and help us, but he that is Omnipotent. But Angels are not Omniscient; Neither are the Saints departed Omniscient, as is clear from Abraham is ignorant of us. (3) Because, they that are dead, know nothing of our condition; (4) Because, no man ought to call upon him, in whom he doth not believe; But no man ought to believe in Saints, or Angels, but in God alone; (5) Because, neither Saints alive, nor Angels would suffer adoration, and worship to be given to themselves; (6) Because, the worshipping of Angels doth derogate from the honour of Christ, in whom we have boldness, and access with confidence by the faith of him, (7) Because, the worshipping of Saints and Angels, is like a Polytheismus, the having of many Gods. For the Papists attribute to each one of their Saints, and Angels, a proper divine power, as the Heathens did of old, to their Idols, and false gods.","segments":[{"text":"(1) Because, the Lord our God, and he only is to be worshipped;","proofs":["Matthew 4:10","Deuteronomy 6:13"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"(2) Because, the Object of invocation, and religious Adoration, is he only who is Omnipotent, Omniscient, and searcher of the heart. For there is none that knows our necessities and wants, but he that is Omniscient: and none can succour and help us, but he that is Omnipotent. But Angels are not Omniscient;","proofs":["Ephesians 3:10","1 Peter 1:12"],"refs":[{"printed":"Ephesians 3:10","osis":["Eph.3.10"]},{"printed":"1 Peter 1:12","osis":["1Pet.1.12"]}],"note":null},{"text":"Neither are the Saints departed Omniscient, as is clear from","proofs":["Isaiah 63:16"],"refs":[{"printed":"Isaiah 63:16","osis":["Isa.63.16"]}],"note":null},{"text":"Abraham is ignorant of us. (3) Because, they that are dead, know nothing of our condition;","proofs":["Ecclesiastes 9:5"],"refs":[{"printed":"Ecclesiastes 9:5","osis":["Eccl.9.5"]}],"note":null},{"text":"(4) Because, no man ought to call upon him, in whom he doth not believe;","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"But no man ought to believe in Saints, or Angels, but in God alone;","proofs":["Isaiah 26:4","Jeremiah 17:5"],"refs":[{"printed":"Isaiah 26:4","osis":["Isa.26.4"]},{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"(5) Because, neither Saints alive, nor Angels would suffer adoration, and worship to be given to themselves;","proofs":["Acts 10:25","Revelation 22:8–9"],"refs":[{"printed":"Acts 10:25","osis":["Acts.10.25"]},{"printed":"Revelation 22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null},{"text":"(6) Because, the worshipping of Angels doth derogate from the honour of Christ, in whom we have boldness, and access with confidence by the faith of him,","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null},{"text":"(7) Because, the worshipping of Saints and Angels, is like a Polytheismus, the having of many Gods. For the Papists attribute to each one of their Saints, and Angels, a proper divine power, as the Heathens did of old, to their Idols, and false gods.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is any Religious worship given to God, since the fall, without a Mediator?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Nor in the mediation of any other, but of Christ alone?","answer":"No.","segments":[{"text":"No.","proofs":["John 14:6","1 Timothy 2:5","Ephesians 2:18","Colossians 3:17"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"Colossians 3:17","osis":["Col.3.17"]}],"note":null}],"items":[]},{"question":"Well then, doth not the Popish Church err, who maintain, that Saints departed, but chiefly the Virgin Mary are Mediators and Intercessors between God and Man?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Scripture affirms expresly, that there is but one Mediator between God and Man, namely the Man Jesus Christ; (2) Because, no man cometh to the Father, but by Christ; And by him, we have access to the Father; (3) Because, the Scripture promiseth that they shall be heard, that in the name of Christ, seek such things, as are according to the will of God: but there is no promise in all the Word, that they shall be heard that pray to Saints or Angels; (4) Because, the Apostle says, whatsoever ye do in word or deed, do all in the name of the Lord Jesus, not in the name of Saints; (5) Because, Christ who is called the propitiation for our sins, is also called our Advocate with the Father; (6) Because, Mediation is a part of the Priestly office of Christ, which is only proper to himself; and which cannot be divided, between him and the Saints. (7) Because, the Saints are not to be called upon, as was proven in the foregoing Question.","segments":[{"text":"(1) Because, the Scripture affirms expresly, that there is but one Mediator between God and Man, namely the Man Jesus Christ;","proofs":["1 Timothy 2:5"],"refs":[{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]}],"note":null},{"text":"(2) Because, no man cometh to the Father, but by Christ;","proofs":["John 14:6"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]}],"note":null},{"text":"And by him, we have access to the Father;","proofs":["Ephesians 2:18"],"refs":[{"printed":"Ephesians 2:18","osis":["Eph.2.18"]}],"note":null},{"text":"(3) Because, the Scripture promiseth that they shall be heard, that in the name of Christ, seek such things, as are according to the will of God: but there is no promise in all the Word, that they shall be heard that pray to Saints or Angels;","proofs":["John 14:13–14","1 John 5:14"],"refs":[{"printed":"John 14:13–14","osis":["John.14.13-John.14.14"]},{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"(4) Because, the Apostle says, whatsoever ye do in word or deed, do all in the name of the Lord Jesus, not in the name of Saints;","proofs":["Colossians 3:17"],"refs":[{"printed":"Colossians 3:17","osis":["Col.3.17"]}],"note":null},{"text":"(5) Because, Christ who is called the propitiation for our sins, is also called our Advocate with the Father;","proofs":["1 John 2:1–2"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"(6) Because, Mediation is a part of the Priestly office of Christ, which is only proper to himself; and which cannot be divided, between him and the Saints. (7) Because, the Saints are not to be called upon, as was proven in the foregoing Question.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is prayer with thanksgiving, one special part of Gods worship, required by God of all men?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Philippians 4:6","Psalm 65:2"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]},{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null}],"items":[{"question":"Well then, do not the Adamites, and others long since err, who denyed, that God was to be called upon. For (say they) God is Omniscient, and bestowes all things upon us freely without our prayers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise some late Hereticks err, who maintain, that unregenerate men ought not to call upon God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not also the Quakers err, who will not move, in the commanded duties of prayer, and thanksgiving, unless there be some inward call, and motion on their Spirit?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, there are extant many universal precepts in the Word, by which the duty of prayer is commanded; (2) Because, God is the hearer of prayer, and to him shall all flesh come; (3) We have the example of David; Of Daniel, chapter 6. 10. The example of those many, who were gathered together, praying in the behalf of the Apostle Peter; The example of Christ himself; (4) Because, the Apostle Paul, bids Simon Magus, who was in the gall of bitterness, and bond of iniquity, to repent and call upon God; As to the Quakers, what assurance can they have the next hour, or the next day, more than now, of the Spirits moving on their souls? And are we not commanded to pray without ceasing; That is, upon all opportunities, and in all our necessities.","segments":[{"text":"(1) Because, there are extant many universal precepts in the Word, by which the duty of prayer is commanded;","proofs":["Philippians 4:6","1 Thessalonians 5:17","John 16:24","Matthew 7:7"],"refs":[{"printed":"Philippians 4:6","osis":["Phil.4.6"]},{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]},{"printed":"John 16:24","osis":["John.16.24"]},{"printed":"Matthew 7:7","osis":["Matt.7.7"]}],"note":null},{"text":"(2) Because, God is the hearer of prayer, and to him shall all flesh come;","proofs":["Psalm 65:2"],"refs":[{"printed":"Psalm 65:2","osis":["Ps.65.2"]}],"note":null},{"text":"(3) We have the example of David;","proofs":["Psalm 55:17"],"refs":[{"printed":"Psalm 55:17","osis":["Ps.55.17"]}],"note":null},{"text":"Of Daniel, chapter 6. 10. The example of those many, who were gathered together, praying in the behalf of the Apostle Peter;","proofs":["Acts 12:12"],"refs":[{"printed":"Acts 12:12","osis":["Acts.12.12"]}],"note":null},{"text":"The example of Christ himself;","proofs":["John 17"],"refs":[{"printed":"John 17","osis":["John.17"]}],"note":null},{"text":"(4) Because, the Apostle Paul, bids Simon Magus, who was in the gall of bitterness, and bond of iniquity, to repent and call upon God;","proofs":["Acts 8:22"],"refs":[{"printed":"Acts 8:22","osis":["Acts.8.22"]}],"note":null},{"text":"As to the Quakers, what assurance can they have the next hour, or the next day, more than now, of the Spirits moving on their souls? And are we not commanded to pray without ceasing;","proofs":["1 Thessalonians 5:17"],"refs":[{"printed":"1 Thessalonians 5:17","osis":["1Thess.5.17"]}],"note":null},{"text":"That is, upon all opportunities, and in all our necessities.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"If Prayer be Vocal, ought it to be in a known tongue?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 14:14"],"refs":[{"printed":"1 Corinthians 14:14","osis":["1Cor.14.14"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that it is not needful, that publick prayers be in a known tongue; but that it is often-times expedient, that prayers be performed, in a tongue-unknown to the Common-people?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostle teaches expresly the contrary; (2) Because, prayers celebrated in an unknown tongue, are not for edification? (3) Because, he that occupieth the room of the unlearned (that is, who understands not strange tongues) cannot say Amen; (4) Because, the Lords prayer which is the special Rule of all our prayers, was prescribed in a tongue, at that time best known.","segments":[{"text":"(1) Because, the Apostle teaches expresly the contrary;","proofs":["1 Corinthians 14:9, 12"],"refs":[{"printed":"1 Corinthians 14:9, 12","osis":["1Cor.14.9","1Cor.14.12"]}],"note":null},{"text":"(2) Because, prayers celebrated in an unknown tongue, are not for edification?","proofs":["1 Corinthians 14:14"],"refs":[{"printed":"1 Corinthians 14:14","osis":["1Cor.14.14"]}],"note":null},{"text":"(3) Because, he that occupieth the room of the unlearned (that is, who understands not strange tongues) cannot say Amen;","proofs":["1 Corinthians 14:16"],"refs":[{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]}],"note":null},{"text":"(4) Because, the Lords prayer which is the special Rule of all our prayers, was prescribed in a tongue, at that time best known.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"May we pray for the dead, or for those of whom it may be known, that they have sinned, the sin unto death?","answer":"No.","segments":[{"text":"No.","proofs":["2 Samuel 12:21–23","Luke 16:25–26","Revelation 14:13","1 John 5:16"],"refs":[{"printed":"2 Samuel 12:21–23","osis":["2Sam.12.21-2Sam.12.23"]},{"printed":"Luke 16:25–26","osis":["Luke.16.25-Luke.16.26"]},{"printed":"Revelation 14:13","osis":["Rev.14.13"]},{"printed":"1 John 5:16","osis":["1John.5.16"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that prayers, almes, and masses ought to be appointed, and made for souls departed, as these, which will really profit them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Dead are either happy; and so they need not our prayers; Or they are damned, and so our prayers cannot profit them: for out of hell there is no redemption; (2) Because, we read that David mourned, and fasted for the Child, so long, as it was alive: but when once the Child was removed by death, wherefore (says he) should I fast? can I bring him back again? (3) Because, all our requests, and prayers are either founded upon a precept, or promise of God, to hear our prayers. But there is neither a promise that God will hear us, in order to the dead, nor a command to pray for them. (4) Because, we are altogether ignorant of the state, and condition of the dead: and therefore we cannot pray for them in Faith;","segments":[{"text":"(1) Because, the Dead are either happy; and so they need not our prayers;","proofs":["Revelation 14:13"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"Or they are damned, and so our prayers cannot profit them: for out of hell there is no redemption;","proofs":["Luke 16:26"],"refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]}],"note":null},{"text":"(2) Because, we read that David mourned, and fasted for the Child, so long, as it was alive: but when once the Child was removed by death, wherefore (says he) should I fast? can I bring him back again?","proofs":["2 Samuel 12:22–23"],"refs":[{"printed":"2 Samuel 12:22–23","osis":["2Sam.12.22-2Sam.12.23"]}],"note":null},{"text":"(3) Because, all our requests, and prayers are either founded upon a precept, or promise of God, to hear our prayers. But there is neither a promise that God will hear us, in order to the dead, nor a command to pray for them. (4) Because, we are altogether ignorant of the state, and condition of the dead: and therefore we cannot pray for them in Faith;","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null}],"items":[]}]},{"question":"Is the reading of the Scriptures, with Godly fear, the sound preaching, and comfortable hearing of the Word, in obedience to God, with understanding, faith, and Reverence, are they (I say) parts of the ordinary Religious worship of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are these with the due administration of the Sacraments, to wit, Baptism and the Lords Supper; to continue in the Church of God, till the end of the world, and the day of Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 15:21","Revelation 1:3","2 Timothy 4:2","Matthew 13:19","James 1:22","Hebrews 4:2","Isaiah 66:2","Acts 10:33"],"refs":[{"printed":"Acts 15:21","osis":["Acts.15.21"]},{"printed":"Revelation 1:3","osis":["Rev.1.3"]},{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"Matthew 13:19","osis":["Matt.13.19"]},{"printed":"James 1:22","osis":["Jas.1.22"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]},{"printed":"Acts 10:33","osis":["Acts.10.33"]}],"note":null}],"items":[]},{"question":"Well then, do not the Enthusiasts, Libertines, Anabaptists, and other Sectaries err, who under a pretext, of being inspired by the Holy Ghost, that teaches them all things, despise and contemn all reading of the Scripture, and publick hearing of the Word preached?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Quakers err, who are down-right enemies, to all the publick ordinances, which Christ hath appointed to continue in his Church to the end of the world?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ commanded his Apostles, and in them, all the Ministers of the Gospel, to whom he hath promised his presence, to the end of the World, to teach all Nations, and to preach the Gospel to every creature; (2) Because, the publick preaching of the Word, by a Minister sent, and called, and the hearing of it, is a mean ordained, and appointed by God, and according to the ordinary manner, necessary for begetting Faith; and therefore needful to salvation; (3) Because, God hath promised to his Covenanted ones, to bring them to his holy mountain, and make them joyful in his house of prayer; that is, in the publick meetings of his Saints, and People; (4) From the example of those Believers; who continued steadfastly in the Apostles doctrine. (5) Because, the word of God, is the perfect Rule of life and manners. And all Spirits, are to be tried by it; Neither ought we to follow, or hear any man, no not an Angel if he teach any thing contrary to the Word, or Heterodox from it; (6) Because, the Word of God, is that incorruptible seed, by which we are born again; (7) Because, God forbids expresly separations from publick assemblies (I mean so long as the Word is truely and purely taught, by those who enter in by the right door, that is Christ, and the way appointed by him in his Word;) (8) Because, the Lord hath joyned together these two, his faithful servants, for teaching his people publickly, and the promise of the Spirit to guide them, and assist them in their work; 20 For confutation of the Quakers, two things must be made out: the one that the office of the Ministry, is of divine institution. (1) Because, God hath particularly designed some persons to the work of the Ministry. For if God appointed some persons to be judges over Israel, then must the office of judgeing Israel be of divine institution. Christ appointed not only Apostles, the seventy Disciples, Evangelists, Prophets, whose call and gifts were extraordinary, but other ordinary Pastors, and Teachers, whose Spirits were not infallible, whom the Scripture affirms to be as truely by Divine institution▪ as the former; (2) Because, GOD hath given peculiar names and titles, to the persons designed for this office, which he hath not given to other Saints. The onely wise GOD will not distinguish▪ where he himself hath made no distinction▪ or difference. These are called Pastors, Teachers, such as rule well, Stewards of the Mysteries of GOD, Preachers, Bishops or Overseers of the Flock, Stars in Christs right hand, Angels of the Churches. Christ evidently puts a difference between the Churches and the Angels, set over them; (3) Because, the Lord hath taken a special care to bestow peculiar gifts and qualifications upon these persons, so designed for the Ministery; and that for the good of the Souls of his People, above what is required in other Saints. Would ever the Lord have bestowed such qualifications, if he had not appointed some for such an Office? Though gifts as gifts do not alone invest into such an office, yet when they are strictly required, they argue, that there is an Office. They must be apt to teach others; And not onely so, but able to teach others; able to convince them that oppose themselves; They must be such as study to shew themselves approven unto GOD; workmen that need not be ashamed; And the Apostle in admiration of the difficulty of this employment, cryeth out, Who is sufficient for these things? (4) Because, the Lord requires peculiar duties of his Ministers, which he doth not require of Believers; therefore, there must be such a distinct office, by divine institution. They must take special care of the Church of GOD; They are not to neglect the gift which is in them; They are to meditate on these things, and to give themselves wholly to them; They are to preach the Word, to rebuke, to instruct gainsayers; To administer the Sacraments; To ordain others for the Ministry, by imposition of hands; To watch over the flock, as those that must give an account; (5) Because, Christ requires peculiar distinct duties in the people, in reference to their Ministers; therefore the office of the Ministry must be of divine institution. They must know and acknowledge those that are over them in the Lord; Highly to esteem them in love for their works sake; To obey them, to encourage them; To maintain them; To pray for them; (6) Because, GOD hath made peculiar promises to his Ministers; as, Lo, I am with you alway, even to the end of the world; The promise of special assistance; Of protection and defence in all assaults; The promise of the power of the keyes, which promise was not limited to the Apostles, as Apostles, but was given to the Apostles, as Ministers of the Gospel, as is evident from The promise of special sympathy with them; Now, would ever the Lord have promised to keep up, and maintain that office in his Church which he had not set up and instituted.","segments":[{"text":"(1) Because, Christ commanded his Apostles, and in them, all the Ministers of the Gospel, to whom he hath promised his presence, to the end of the World, to teach all Nations, and to preach the Gospel to every creature;","proofs":["Matthew 28:19","Mark 16:15"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Mark 16:15","osis":["Mark.16.15"]}],"note":null},{"text":"(2) Because, the publick preaching of the Word, by a Minister sent, and called, and the hearing of it, is a mean ordained, and appointed by God, and according to the ordinary manner, necessary for begetting Faith; and therefore needful to salvation;","proofs":["Romans 10:14–15","1 Corinthians 1:21"],"refs":[{"printed":"Romans 10:14–15","osis":["Rom.10.14-Rom.10.15"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]}],"note":null},{"text":"(3) Because, God hath promised to his Covenanted ones, to bring them to his holy mountain, and make them joyful in his house of prayer; that is, in the publick meetings of his Saints, and People;","proofs":["Isaiah 56:7"],"refs":[{"printed":"Isaiah 56:7","osis":["Isa.56.7"]}],"note":null},{"text":"(4) From the example of those Believers;","proofs":["Acts 2:42"],"refs":[{"printed":"Acts 2:42","osis":["Acts.2.42"]}],"note":null},{"text":"who continued steadfastly in the Apostles doctrine. (5) Because, the word of God, is the perfect Rule of life and manners. And all Spirits, are to be tried by it;","proofs":["1 Timothy 3:15","1 John 4:1","Isaiah 8:20"],"refs":[{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]},{"printed":"1 John 4:1","osis":["1John.4.1"]},{"printed":"Isaiah 8:20","osis":["Isa.8.20"]}],"note":null},{"text":"Neither ought we to follow, or hear any man, no not an Angel if he teach any thing contrary to the Word, or Heterodox from it;","proofs":["2 Thessalonians 2:2","Galatians 1:8"],"refs":[{"printed":"2 Thessalonians 2:2","osis":["2Thess.2.2"]},{"printed":"Galatians 1:8","osis":["Gal.1.8"]}],"note":null},{"text":"(6) Because, the Word of God, is that incorruptible seed, by which we are born again;","proofs":["1 Peter 1:23"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"note":null},{"text":"(7) Because, God forbids expresly separations from publick assemblies (I mean so long as the Word is truely and purely taught, by those who enter in by the right door, that is Christ, and the way appointed by him in his Word;)","proofs":["John 10:7–8","Hebrews 10:25"],"refs":[{"printed":"John 10:7–8","osis":["John.10.7-John.10.8"]},{"printed":"Hebrews 10:25","osis":["Heb.10.25"]}],"note":null},{"text":"(8) Because, the Lord hath joyned together these two, his faithful servants, for teaching his people publickly, and the promise of the Spirit to guide them, and assist them in their work;","proofs":["Matthew 28"],"refs":[{"printed":"Matthew 28","osis":["Matt.28"]}],"note":null},{"text":"20","proofs":["John 14:16–17, 26"],"refs":[{"printed":"John 14:16–17, 26","osis":["John.14.16-John.14.17","John.14.26"]}],"note":null},{"text":"For confutation of the Quakers, two things must be made out: the one that the office of the Ministry, is of divine institution. (1) Because, God hath particularly designed some persons to the work of the Ministry. For if God appointed some persons to be judges over Israel, then must the office of judgeing Israel be of divine institution. Christ appointed not only Apostles, the seventy Disciples, Evangelists, Prophets, whose call and gifts were extraordinary, but other ordinary Pastors, and Teachers, whose Spirits were not infallible, whom the Scripture affirms to be as truely by Divine institution▪ as the former;","proofs":["1 Corinthians 12:28","Ephesians 4:11"],"refs":[{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"note":null},{"text":"(2) Because, GOD hath given peculiar names and titles, to the persons designed for this office, which he hath not given to other Saints. The onely wise GOD will not distinguish▪ where he himself hath made no distinction▪ or difference. These are called Pastors, Teachers, such as rule well, Stewards of the Mysteries of GOD, Preachers, Bishops or Overseers of the Flock, Stars in Christs right hand, Angels of the Churches. Christ evidently puts a difference between the Churches and the Angels, set over them;","proofs":["Revelation 2:1, 8, 12, 18","3:17, 14"],"refs":[{"printed":"Revelation 2:1, 8, 12, 18","osis":["Rev.2.1","Rev.2.8","Rev.2.12","Rev.2.18"]},{"printed":"3:17, 14","osis":["Rev.3.17","Rev.3.14"]}],"note":null},{"text":"(3) Because, the Lord hath taken a special care to bestow peculiar gifts and qualifications upon these persons, so designed for the Ministery; and that for the good of the Souls of his People, above what is required in other Saints. Would ever the Lord have bestowed such qualifications, if he had not appointed some for such an Office? Though gifts as gifts do not alone invest into such an office, yet when they are strictly required, they argue, that there is an Office. They must be apt to teach others;","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"And not onely so, but able to teach others; able to convince them that oppose themselves;","proofs":["Titus 1:9"],"refs":[{"printed":"Titus 1:9","osis":["Titus.1.9"]}],"note":null},{"text":"They must be such as study to shew themselves approven unto GOD; workmen that need not be ashamed;","proofs":["2 Timothy 2:15"],"refs":[{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null},{"text":"And the Apostle in admiration of the difficulty of this employment, cryeth out, Who is sufficient for these things?","proofs":["2 Corinthians 2:16"],"refs":[{"printed":"2 Corinthians 2:16","osis":["2Cor.2.16"]}],"note":null},{"text":"(4) Because, the Lord requires peculiar duties of his Ministers, which he doth not require of Believers; therefore, there must be such a distinct office, by divine institution. They must take special care of the Church of GOD;","proofs":["1 Timothy 3:5","1 Peter 5:2–3"],"refs":[{"printed":"1 Timothy 3:5","osis":["1Tim.3.5"]},{"printed":"1 Peter 5:2–3","osis":["1Pet.5.2-1Pet.5.3"]}],"note":null},{"text":"They are not to neglect the gift which is in them;","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"They are to meditate on these things, and to give themselves wholly to them;","proofs":["1 Timothy 4:15","Acts 6:2, 4"],"refs":[{"printed":"1 Timothy 4:15","osis":["1Tim.4.15"]},{"printed":"Acts 6:2, 4","osis":["Acts.6.2","Acts.6.4"]}],"note":null},{"text":"They are to preach the Word, to rebuke, to instruct gainsayers;","proofs":["2 Timothy 4:2","2:25"],"refs":[{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]},{"printed":"2:25","osis":["2Tim.2.25"]}],"note":null},{"text":"To administer the Sacraments;","proofs":["Matthew 28:19","1 Corinthians 11:13"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:13","osis":["1Cor.11.13"]}],"note":null},{"text":"To ordain others for the Ministry, by imposition of hands;","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"To watch over the flock, as those that must give an account;","proofs":["Hebrews 13:17"],"refs":[{"printed":"Hebrews 13:17","osis":["Heb.13.17"]}],"note":null},{"text":"(5) Because, Christ requires peculiar distinct duties in the people, in reference to their Ministers; therefore the office of the Ministry must be of divine institution. They must know and acknowledge those that are over them in the Lord;","proofs":["1 Thessalonians 5:12"],"refs":[{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]}],"note":null},{"text":"Highly to esteem them in love for their works sake;","proofs":["1 Thessalonians 5:13"],"refs":[{"printed":"1 Thessalonians 5:13","osis":["1Thess.5.13"]}],"note":null},{"text":"To obey them, to encourage them;","proofs":["Hebrews 13:7"],"refs":[{"printed":"Hebrews 13:7","osis":["Heb.13.7"]}],"note":null},{"text":"To maintain them;","proofs":["Galatians 6:6"],"refs":[{"printed":"Galatians 6:6","osis":["Gal.6.6"]}],"note":null},{"text":"To pray for them;","proofs":["2 Thessalonians 3:1"],"refs":[{"printed":"2 Thessalonians 3:1","osis":["2Thess.3.1"]}],"note":null},{"text":"(6) Because, GOD hath made peculiar promises to his Ministers; as, Lo, I am with you alway, even to the end of the world;","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"The promise of special assistance;","proofs":["2 Corinthians 3:5–6"],"refs":[{"printed":"2 Corinthians 3:5–6","osis":["2Cor.3.5-2Cor.3.6"]}],"note":null},{"text":"Of protection and defence in all assaults;","proofs":["Revelation 1:20"],"refs":[{"printed":"Revelation 1:20","osis":["Rev.1.20"]}],"note":null},{"text":"The promise of the power of the keyes, which promise was not limited to the Apostles, as Apostles, but was given to the Apostles, as Ministers of the Gospel, as is evident from","proofs":["Matthew 18:17–18"],"refs":[{"printed":"Matthew 18:17–18","osis":["Matt.18.17-Matt.18.18"]}],"note":null},{"text":"The promise of special sympathy with them;","proofs":["Matthew 10:40","Luke 10:16","John 13:20","1 Thessalonians 4:8"],"refs":[{"printed":"Matthew 10:40","osis":["Matt.10.40"]},{"printed":"Luke 10:16","osis":["Luke.10.16"]},{"printed":"John 13:20","osis":["John.13.20"]},{"printed":"1 Thessalonians 4:8","osis":["1Thess.4.8"]}],"note":null},{"text":"Now, would ever the Lord have promised to keep up, and maintain that office in his Church which he had not set up and instituted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The other thing to be made out, is that the office of the Ministry, is perpetually necessary?","answer":"(1) Because, the ordinances are perpetually necessary, by divine institution: therefore the office of the Ministry, to dispense these ordinances, is perpetually necessary, by divine institution. For if God had only appointed the ordinances, to continue in his Church, then would preaching, and administration of the Sacraments fail: because, that which is every mans work, is usually and effectually no mans work. The Lord doth not immediatly administer them himself: neither are Angels employed for this work. But he hath committed this service to men, who are Stewards, and dispensers of the mysteries of God. It is evident that the preaching of the Word, shall continue to the end of the world, from It is evident of Baptism, and the Lords Supper, which are conjoyned in the institution of Christ, with the Ministery of the Word. For to whom, he gave commission to preach, to them also he gave commission to administer the Sacraments. Baptism is an ordinance of the New Testament, appointed by God himself. For John was sent to baptize. God was the Author, John was only the Minister. This was to continue perpetually, as is evident from Christs promise, and his precept; The ends for which Baptism was ordained, are not temporary, but moral, and so perpetual. Do not all Christians, now need these means as the Christians during the age of the Apostles? Are not Christians to be baptized into his death, buried with him by Baptism, that like as Christ was raised from the dead by the Glory of the Father, even so we also should walk in newness of life. It is called by the holy Ghost, a saving Ordinance, and is unto believers, and their seed in the New Testament, as the Ark was to Noah, and his family in the old World, who being in the Ark, was saved from perishing in the waters, when the rest were drowned: so Baptism doth now save us, not only or mainly, the outward part of it, the putting away the filth of the flesh, (which is yet an Ordinance to further our salvation) but when the Spirit of Regeneration effectually concurs, so that we find there is a renewing of the holy Ghost, and thereby the answer of a good conscience towards God; It is evident, that the Sacrament of the Lords Supper, is to continue to the end of the world. It was not only appointed for Apostles, to whom it was first administred, but unto all believers, both Jews, and Gentiles. And not only for that age, but for all generations succeeding, for Believers, are commanded, to shew forth the Lords death till he come, by eating this bread, and drinking this cup. Therefore, if these ordinances, be appointed by God, to continue to the end, it follows evidently, that he hath designed the office of the Ministry to hold up, and hold forth his Ordinances to the end of the world. (2) Because, the promises, which Christ hath made to uphold the Ministry, are perpetual; therefore the office must be perpetual; Go teach, and baptize all Nations, and lo I am with you to the end of the world. This promise cannot be limited to the particular age, during the lives of the Apostles; because the Holy Ghost, useth three expressions, to declare the perpetuity of this promise, Aion, that this promise, shall continue so long as the world continues. Secondly, Synteleia; Heos tes synteleias tu Aionos, that this promise shall have no end, till the world be consummat, or brought to a Period. Thirdly, Pasas tas Hemeras, all days, and successions of times. Not only Meth hymon hemeras hymon, not only with you, during your own dayes, but all the dayes of the Gospel, till time shall be no more, And this promise was made not to the Apostles, as Apostles, nor to the Apostles as Believers, but to the Apostles, as ministers and Stewards, of the Mysteries of God. (3) Because, the Elect require, the office of the Ministry perpetually. Our Natures are as bad, as Jews, and Pagans; Our judgements full of darkness, and ignorance; Our wills stuborn and rebellious, and so alienated, that we rebel against the light. The delusions of Satan are strong. The multitude of false Teachers are very numerous, so that they are ready to seduce the Elect themselves, if it were possible. (4) Because, the ends for which Christ, hath appointed a ministry are perpetually necessary. The Elect must be called and gathered, for there will be some still in every age, to be added to the Church, of them that shall be saved. There are many sheep, which are not yet brought into his fold: many who belong to the Election, who are not yet effectually called, them also will Christ bring in, both Jews, and Gentiles, that there may be one fold, as there is one shephers. Now, God hath revealed no other ordinary way to convert, and bring these into his fold, but the Ministry of his word; for how shall they believe without a Preacher? Therefore, if there be some Elect, continually to be brought into fellowship with Christ, and this end not fully attained, till the end of the World, then the Ministry assigned to this end, must be perpetually necessary.","segments":[{"text":"(1) Because, the ordinances are perpetually necessary, by divine institution: therefore the office of the Ministry, to dispense these ordinances, is perpetually necessary, by divine institution. For if God had only appointed the ordinances, to continue in his Church, then would preaching, and administration of the Sacraments fail: because, that which is every mans work, is usually and effectually no mans work. The Lord doth not immediatly administer them himself: neither are Angels employed for this work. But he hath committed this service to men, who are Stewards, and dispensers of the mysteries of God. It is evident that the preaching of the Word, shall continue to the end of the world, from","proofs":["Matthew 28:20","Ephesians 4:11–13"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]}],"note":null},{"text":"It is evident of Baptism, and the Lords Supper, which are conjoyned in the institution of Christ, with the Ministery of the Word. For to whom, he gave commission to preach, to them also he gave commission to administer the Sacraments. Baptism is an ordinance of the New Testament, appointed by God himself. For John was sent to baptize. God was the Author, John was only the Minister. This was to continue perpetually, as is evident from Christs promise, and his precept;","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"The ends for which Baptism was ordained, are not temporary, but moral, and so perpetual. Do not all Christians, now need these means as the Christians during the age of the Apostles? Are not Christians to be baptized into his death, buried with him by Baptism, that like as Christ was raised from the dead by the Glory of the Father, even so we also should walk in newness of life. It is called by the holy Ghost, a saving Ordinance, and is unto believers, and their seed in the New Testament, as the Ark was to Noah, and his family in the old World, who being in the Ark, was saved from perishing in the waters, when the rest were drowned: so Baptism doth now save us, not only or mainly, the outward part of it, the putting away the filth of the flesh, (which is yet an Ordinance to further our salvation) but when the Spirit of Regeneration effectually concurs, so that we find there is a renewing of the holy Ghost, and thereby the answer of a good conscience towards God;","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"It is evident, that the Sacrament of the Lords Supper, is to continue to the end of the world. It was not only appointed for Apostles, to whom it was first administred, but unto all believers, both Jews, and Gentiles. And not only for that age, but for all generations succeeding, for Believers, are commanded, to shew forth the Lords death till he come, by eating this bread, and drinking this cup. Therefore, if these ordinances, be appointed by God, to continue to the end, it follows evidently, that he hath designed the office of the Ministry to hold up, and hold forth his Ordinances to the end of the world. (2) Because, the promises, which Christ hath made to uphold the Ministry, are perpetual; therefore the office must be perpetual;","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"Go teach, and baptize all Nations, and lo I am with you to the end of the world. This promise cannot be limited to the particular age, during the lives of the Apostles; because the Holy Ghost, useth three expressions, to declare the perpetuity of this promise, Aion, that this promise, shall continue so long as the world continues. Secondly, Synteleia; Heos tes synteleias tu Aionos, that this promise shall have no end, till the world be consummat, or brought to a Period. Thirdly, Pasas tas Hemeras, all days, and successions of times. Not only Meth hymon hemeras hymon, not only with you, during your own dayes, but all the dayes of the Gospel, till time shall be no more, And this promise was made not to the Apostles, as Apostles, nor to the Apostles as Believers, but to the Apostles, as ministers and Stewards, of the Mysteries of God. (3) Because, the Elect require, the office of the Ministry perpetually. Our Natures are as bad, as Jews, and Pagans;","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"Our judgements full of darkness, and ignorance;","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null},{"text":"Our wills stuborn and rebellious, and so alienated, that we rebel against the light. The delusions of Satan are strong. The multitude of false Teachers are very numerous, so that they are ready to seduce the Elect themselves, if it were possible. (4) Because, the ends for which Christ, hath appointed a ministry are perpetually necessary. The Elect must be called and gathered, for there will be some still in every age, to be added to the Church, of them that shall be saved. There are many sheep, which are not yet brought into his fold: many who belong to the Election, who are not yet effectually called, them also will Christ bring in, both Jews, and Gentiles, that there may be one fold, as there is one shephers. Now, God hath revealed no other ordinary way to convert, and bring these into his fold, but the Ministry of his word; for how shall they believe without a Preacher? Therefore, if there be some Elect, continually to be brought into fellowship with Christ, and this end not fully attained, till the end of the World, then the Ministry assigned to this end, must be perpetually necessary.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is singing of Psalms with grace in the heart, a part of the ordinary worship of God?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Colossians 3:16","Ephesians 5:19","James 5:13"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"Ephesians 5:19","osis":["Eph.5.19"]},{"printed":"James 5:13","osis":["Jas.5.13"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers, and other Sectaries err, who are against the singing of Psalms, or at least, ty it only to some certain persons, others being excluded?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From the practise of Christ, and his Apostles; From the example of Paul and Silas; From Moses, and the Israelites; (2) Because, the singing of Psalms was commanded under the Old Testament, and that, not as a Type of any substance to come, nor for any ceremonial cause. Neither is it abrogated under the New Testament, but confirmed; (3) From the general and universal commands in the New Testament; (4) Because, the Apostle James says, is any man afflicted, let him pray, is any man merry, let him sing Psalms; Chap. 5. 13. The meaning is not, that none should sing, but such as are merry: for then none should pray but such as are afflicted. (5) Because, by singing of Psalms, we glorifie God, we make his praise glorious. We edify others with whom we sing, as well, as we edify our selves. So the end to be proposed in singing, is teaching and admonishing one another, in Psalms, and Hymns, and spiritual songs; Lastly, we chear and refresh our selves, by making melody in our hearts to the Lord; Which ariseth first from our consciencious going about it, as a piece of worship to God, and in so doing we are accepted in that. Secondly from its being a part of Scripture, appointed for his praise, whether it agree with our case or not. That being the end wherefore it was designed to be sung, is a sufficient warrand for our joyning in the singing thereof.","segments":[{"text":"(1) From the practise of Christ, and his Apostles;","proofs":["Matthew 26:30"],"refs":[{"printed":"Matthew 26:30","osis":["Matt.26.30"]}],"note":null},{"text":"From the example of Paul and Silas;","proofs":["Acts 16:25"],"refs":[{"printed":"Acts 16:25","osis":["Acts.16.25"]}],"note":null},{"text":"From Moses, and the Israelites;","proofs":["Exodus 15"],"refs":[{"printed":"Exodus 15","osis":["Exod.15"]}],"note":null},{"text":"(2) Because, the singing of Psalms was commanded under the Old Testament, and that, not as a Type of any substance to come, nor for any ceremonial cause. Neither is it abrogated under the New Testament, but confirmed;","proofs":["Psalm 30:4","149:1"],"refs":[{"printed":"Psalm 30:4","osis":["Ps.30.4"]},{"printed":"149:1","osis":["Ps.149.1"]}],"note":null},{"text":"(3) From the general and universal commands in the New Testament;","proofs":["Ephesians 5:19","Colossians 3:16","1 Corinthians 14:15"],"refs":[{"printed":"Ephesians 5:19","osis":["Eph.5.19"]},{"printed":"Colossians 3:16","osis":["Col.3.16"]},{"printed":"1 Corinthians 14:15","osis":["1Cor.14.15"]}],"note":null},{"text":"(4) Because, the Apostle James says, is any man afflicted, let him pray, is any man merry, let him sing Psalms; Chap. 5. 13. The meaning is not, that none should sing, but such as are merry: for then none should pray but such as are afflicted. (5) Because, by singing of Psalms, we glorifie God, we make his praise glorious. We edify others with whom we sing, as well, as we edify our selves. So the end to be proposed in singing, is teaching and admonishing one another, in Psalms, and Hymns, and spiritual songs;","proofs":["Colossians 3:16"],"refs":[{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null},{"text":"Lastly, we chear and refresh our selves, by making melody in our hearts to the Lord;","proofs":["Ephesians 5:19"],"refs":[{"printed":"Ephesians 5:19","osis":["Eph.5.19"]}],"note":null},{"text":"Which ariseth first from our consciencious going about it, as a piece of worship to God, and in so doing we are accepted in that. Secondly from its being a part of Scripture, appointed for his praise, whether it agree with our case or not. That being the end wherefore it was designed to be sung, is a sufficient warrand for our joyning in the singing thereof.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is prayer, or any other part of Religious worship now under the Gospel, either tyed unto, or made more acceptable, by any place, in which it is performed, or towards which it is directed?","answer":"No.","segments":[{"text":"No.","proofs":["John 4:21","Malachi 1:11","1 Timothy 2:8"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]},{"printed":"Malachi 1:11","osis":["Mal.1.11"]},{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who consecrate Churches, and ascribe holiness to them, and appoint Peregrinations to Christs grave, and to other places far off, where they mumble their preachings, and mutter their prayers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise many ignorant persons err, who think their private prayers, will be more acceptable to God, being said in the Kirk, than in their own private Closet?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Lord says, by the mouth of his Prophet, that prayers shall be offered up to him in all places, under the time of the Gospel: (2) Because, Christ commands us when we pray, to enter into our Closet, and the door being shut, to pray to our Father, which is in secret, least we should seem to desire praise, and approbation from men: which rite and ceremony of praying publickly, when we should pray privately, Christ clearly condemns, (3) Because, Paul wills that men pray every where, lifting up holy hands, without wrath and doubting; (4) Because, Christ says the hour cometh, when we shall neither in this mountain, nor yet at Jerusalem worship the Father;","segments":[{"text":"(1) Because, the Lord says, by the mouth of his Prophet, that prayers shall be offered up to him in all places, under the time of the Gospel:","proofs":["Malachi 1:11"],"refs":[{"printed":"Malachi 1:11","osis":["Mal.1.11"]}],"note":null},{"text":"(2) Because, Christ commands us when we pray, to enter into our Closet, and the door being shut, to pray to our Father, which is in secret, least we should seem to desire praise, and approbation from men: which rite and ceremony of praying publickly, when we should pray privately, Christ clearly condemns,","proofs":["Matthew 6:5–6"],"refs":[{"printed":"Matthew 6:5–6","osis":["Matt.6.5-Matt.6.6"]}],"note":null},{"text":"(3) Because, Paul wills that men pray every where, lifting up holy hands, without wrath and doubting;","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"(4) Because, Christ says the hour cometh, when we shall neither in this mountain, nor yet at Jerusalem worship the Father;","proofs":["John 4:21"],"refs":[{"printed":"John 4:21","osis":["John.4.21"]}],"note":null}],"items":[]}]},{"question":"Hath GOD in his Word, by a positive, moral, and perpetual Commandment, binding all men in all ages, particularly appointed, one day in seven, for a Sabbath to be kept holy unto himself?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Exodus 20:8, 10–11","Isaiah 56:2, 4, 6–7"],"refs":[{"printed":"Exodus 20:8, 10–11","osis":["Exod.20.8","Exod.20.10-Exod.20.11"]},{"printed":"Isaiah 56:2, 4, 6–7","osis":["Isa.56.2","Isa.56.4","Isa.56.6-Isa.56.7"]}],"note":null}],"items":[{"question":"Well then, do not some men err, who maintain, that God hath not under the Gospel determined any certain day, for his own worship, but only hath commanded, that some indefinite time, be destined for publick worship, which time (say they) is left to be determined, by the Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the determining of an ordinary and sufficient time, for divine worship, and as a Sabbath, belongs to God only, and not to man. For we do not read, that any such power or authority, is granted to man, either by the Law of Nature, or Scripture. Is it not a thing of very great moment? Is it likely, that the wisdom of God, would leave it uncertain? This might accuse the Scripture of imperfection. It is not sutable to the love of God, and his care towards his Church. By such mens doctrine, the Church Universal, and all Oecumenick Councils, should be guilty of a dreadful sin, which for so many ages, have been deficient in their duty. Therefore, it behoveth that there be one day of seven by virtue of the fourth Command, seeing no where els another necessary day, is appointed, or prescribed in the Word. (2) Because, it is just and equitable (as the adversaries grant) that one day should be set apart for GOD, who hath freely given us six. (3) Because, in six dayes, God made the Heavens, and the Earth, and rested on the seventh: not out of necessity, but to give us an example, to do the like. (4) Because, one day of ten, twenty, or thirty, cannot be thought convenient. Neither is such a thing commanded, in any place of Scripture. And would it not argue a neglect of divine worship, & the care of souls, if one day of twenty, thirty, or fourty were appointed? Neither, can the fifth, fourth, or sixth day be appointed, seeing God hath commanded us to work six dayes. This would make our yoke more heavy than the Jewish yoke, which the Adversaries will not grant. (5) Because, it is the principal, and chief scope of the fourth Command, that one day of seven, in respect of us, be set apart, and consecrated to divine worship. Not truely that some indefinite time, be set apart. If this were true, the fourth Command, should differ substantially, from the other Precepts of the Decalogue; and so there behoved to be an useless Precept, or at least a Tautology ought to be committed. Do not likewise the Anabaptists, Socinians, and Libertins err, with whom we may take in the Quakers, (and other Antisabbatarians, that disown the Sabbath, as being carnal, and a Command of the Letter) who teach, that whatever is contained in the fourth Command, is Ceremonial, and so properly, as to the matter, and substance, which it holds out, abrogated wholly. And therefore (say they) by virtue of this fourth Command there is no day to be set a part, for publick divine worship? Yes.","segments":[{"text":"(1) Because, the determining of an ordinary and sufficient time, for divine worship, and as a Sabbath, belongs to God only, and not to man. For we do not read, that any such power or authority, is granted to man, either by the Law of Nature, or Scripture. Is it not a thing of very great moment? Is it likely, that the wisdom of God, would leave it uncertain? This might accuse the Scripture of imperfection. It is not sutable to the love of God, and his care towards his Church. By such mens doctrine, the Church Universal, and all Oecumenick Councils, should be guilty of a dreadful sin, which for so many ages, have been deficient in their duty. Therefore, it behoveth that there be one day of seven by virtue of the fourth Command, seeing no where els another necessary day, is appointed, or prescribed in the Word. (2) Because, it is just and equitable (as the adversaries grant) that one day should be set apart for GOD, who hath freely given us six. (3) Because, in six dayes, God made the Heavens, and the Earth, and rested on the seventh: not out of necessity, but to give us an example, to do the like. (4) Because, one day of ten, twenty, or thirty, cannot be thought convenient. Neither is such a thing commanded, in any place of Scripture. And would it not argue a neglect of divine worship, & the care of souls, if one day of twenty, thirty, or fourty were appointed? Neither, can the fifth, fourth, or sixth day be appointed, seeing God hath commanded us to work six dayes. This would make our yoke more heavy than the Jewish yoke, which the Adversaries will not grant. (5) Because, it is the principal, and chief scope of the fourth Command, that one day of seven, in respect of us, be set apart, and consecrated to divine worship. Not truely that some indefinite time, be set apart. If this were true, the fourth Command, should differ substantially, from the other Precepts of the Decalogue; and so there behoved to be an useless Precept, or at least a Tautology ought to be committed. Do not likewise the Anabaptists, Socinians, and Libertins err, with whom we may take in the Quakers, (and other Antisabbatarians, that disown the Sabbath, as being carnal, and a Command of the Letter) who teach, that whatever is contained in the fourth Command, is Ceremonial, and so properly, as to the matter, and substance, which it holds out, abrogated wholly. And therefore (say they) by virtue of this fourth Command there is no day to be set a part, for publick divine worship? Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the fourth Command, which appoints one day of seven to be set apart for God, is a positive, and moral Command, as to substance; seeing it was given to Adam in his integrity, before ever there was need of any Types, and Ceremonies shaddowing forth Christ; (2) Because, it was repeated, before the promulgation of the Ceremonial Law; Thirdly, because it was written, with Gods own hand, and inserted into the midst of the rest of the moral precepts, and was put into the Ark of the Testimony, with the other nine, which honour, was never conferred upon any precept meerly Ceremonial. (4) Because, all the reasons of this Command, are intirely Moral. He rested after six days, and allowed us six days to work, therefore in all equity we ought to rest after so many days work, and give God a seventh. (5) Because, Christ confirms this Command, in saying, pray that your flight be not in the winter, neither on the Sabbath day, where the Lord insinuateth that as travelling is troublesome to the body in winter, so would it be to the minds of the Godly to travel on that day, specially and solemnly set apart for Gods worship. Now, if there were no sabbath to continue after Christs ascension, or if it were not to be sanctified, there would be no occasion of this grief and trouble, that they behoved to travel on the Sabbath, and durst not tary till that day were by-past; and so no cause to put up this prayer which yet by our Lords exhortation seemeth to infer that the Sabbath was to be as certain in its time, as the Winter. And doubtless this cannot be meaned of the Jewish Sabbath; for that was to be abolished shortly. Next, travelling on the Jewish Sabbath was to be no cause of grief unto them, if indeed all days were alike, neither would it be scroupled in such a case by the Apostles to whom he is now speaking.","segments":[{"text":"(1) Because, the fourth Command, which appoints one day of seven to be set apart for God, is a positive, and moral Command, as to substance; seeing it was given to Adam in his integrity, before ever there was need of any Types, and Ceremonies shaddowing forth Christ;","proofs":["Genesis 2:2–3"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]}],"note":null},{"text":"(2) Because, it was repeated, before the promulgation of the Ceremonial Law;","proofs":["Exodus 16:23"],"refs":[{"printed":"Exodus 16:23","osis":["Exod.16.23"]}],"note":null},{"text":"Thirdly, because it was written, with Gods own hand, and inserted into the midst of the rest of the moral precepts, and was put into the Ark of the Testimony, with the other nine, which honour, was never conferred upon any precept meerly Ceremonial. (4) Because, all the reasons of this Command, are intirely Moral. He rested after six days, and allowed us six days to work, therefore in all equity we ought to rest after so many days work, and give God a seventh. (5) Because, Christ confirms this Command, in saying, pray that your flight be not in the winter, neither on the Sabbath day, where the Lord insinuateth that as travelling is troublesome to the body in winter, so would it be to the minds of the Godly to travel on that day, specially and solemnly set apart for Gods worship. Now, if there were no sabbath to continue after Christs ascension, or if it were not to be sanctified, there would be no occasion of this grief and trouble, that they behoved to travel on the Sabbath, and durst not tary till that day were by-past; and so no cause to put up this prayer which yet by our Lords exhortation seemeth to infer that the Sabbath was to be as certain in its time, as the Winter. And doubtless this cannot be meaned of the Jewish Sabbath; for that was to be abolished shortly. Next, travelling on the Jewish Sabbath was to be no cause of grief unto them, if indeed all days were alike, neither would it be scroupled in such a case by the Apostles to whom he is now speaking.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Was this one day in seven, from the beginning of the World, to the Resurrection of Christ, the last day of the week▪","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"And was it, from the Resurrection of Christ, changed into the first day of the week?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And is it to be continued, to the end of the World, as the Christian Sabbath?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Genesis 2:2–3","1 Corinthians 16:1–2","Acts 20:7","Revelation 1:10","Matthew 5:17–18"],"refs":[{"printed":"Genesis 2:2–3","osis":["Gen.2.2-Gen.2.3"]},{"printed":"1 Corinthians 16:1–2","osis":["1Cor.16.1-1Cor.16.2"]},{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"Revelation 1:10","osis":["Rev.1.10"]},{"printed":"Matthew 5:17–18","osis":["Matt.5.17-Matt.5.18"]}],"note":null}],"items":[]},{"question":"Well then, do not the Sabbatarians err, who maintain, that the Jewish Sabbath, or the seventh day from the Creation, is to be observed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not others likewise err, who maintain, that the observation of the Lords Day, is only of Ecclesiastick and Apostolick institution?","answer":"Yes. These Authors, (you see) do confound, and make two things really distinct, to be but one, namely Ecclesiastick and Apostolick institution?","segments":[{"text":"Yes. These Authors, (you see) do confound, and make two things really distinct, to be but one, namely Ecclesiastick and Apostolick institution?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the fourth Command standing, wherein one day of seven is appointed, the numbering is left free to God himself, that the right, and power may be reserved to Christ the Law-giver, and to his Spirit, for the change of the day, and continuing the worship, prescribed in the fourth Command. (2) From the name it self; for our Sabbath is called the Lords Day, I was in the Spirit on the Lords Day: or on that Lords Day, or Dominick Day, or day which is the Lords; pointing out a day singularly, and a day, which in a particular, & special manner is called His day; even as the Lords prayer and the Lords Supper are so called, because appointed by Christ the Lord. (3) Because, God only can abrogate the Lords day (the Adversaries granting so much) therefore, he that hath power to rescind hath power likewise to establish. (4) Because, there is an implicit Command, concerning the observation of the Lords day; As I have (saith Paul) given order to the churches of Galatia, even so do ye the first day of the week, let every one of you lay by him. From which place, we reason thus; that not the seventh, but the first day, is the chief solemn day for worship after Christs Resurrection, because, the Apostles did pitch particularly and eminently upon that day, and that in diverse Churches, as the fittest time, for expressing their Charity. He doth not think it indifferent, what day it be done on, nor that all dayes are alike, but pitcheth on the first day, not in one Church only, but in many. Next, this command, supposeth them to be already acquainted with some special priviledges of the first day beyond others; and that there must be some peculiar thing in this day making it fit, yea more fit for such a purpose, rather than any other day. (5) Because, as the seventh day, was instituted, in remembrance of the works of Creation, so the first day, after the work of redemption was finished, succeeded as most convenient, for collating, and comparing both Mercies together. (6) Because, Christ on the first day of the week, appeared most frequently to his Disciples, and blessed it with his presence; (7) Because, on that day, the holy Ghost descended upon the Apostles. And on the same day Peter baptized three thousand; (8) Because, the Church, in the time of the Apostles did observe the first day of the week, as holy; But the practise of the Apostles, approven in Scripture, is equivalent to a Divine Institution. (9) Because, Christ was seen of his Apostles fourty dayes after his Resurrection, and spoke to them of the things pertaining to the kingdom of God, during which time he hath taught them all things needful to be known, and among the rest (it is probable) the change of the Sabbath, and the institution of the first day of the week, and that immediatly after his resurrection: he hath either immediatly by himself institute that day, or hath inspired his Apostles to observe it, from that same very time. (10) Because, the Lord hath remarkably owned this Christian Sabbath, in being remarkably avenged, upon the breakers, and profanners thereof, as it is clear from several Histories.","segments":[{"text":"(1) Because, the fourth Command standing, wherein one day of seven is appointed, the numbering is left free to God himself, that the right, and power may be reserved to Christ the Law-giver, and to his Spirit, for the change of the day, and continuing the worship, prescribed in the fourth Command. (2) From the name it self; for our Sabbath is called the Lords Day,","proofs":["Revelation 1:10"],"refs":[{"printed":"Revelation 1:10","osis":["Rev.1.10"]}],"note":null},{"text":"I was in the Spirit on the Lords Day: or on that Lords Day, or Dominick Day, or day which is the Lords; pointing out a day singularly, and a day, which in a particular, & special manner is called His day; even as the Lords prayer and the Lords Supper are so called, because appointed by Christ the Lord. (3) Because, God only can abrogate the Lords day (the Adversaries granting so much) therefore, he that hath power to rescind hath power likewise to establish. (4) Because, there is an implicit Command, concerning the observation of the Lords day;","proofs":["1 Corinthians 16:2"],"refs":[{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null},{"text":"As I have (saith Paul) given order to the churches of Galatia, even so do ye the first day of the week, let every one of you lay by him. From which place, we reason thus; that not the seventh, but the first day, is the chief solemn day for worship after Christs Resurrection, because, the Apostles did pitch particularly and eminently upon that day, and that in diverse Churches, as the fittest time, for expressing their Charity. He doth not think it indifferent, what day it be done on, nor that all dayes are alike, but pitcheth on the first day, not in one Church only, but in many. Next, this command, supposeth them to be already acquainted with some special priviledges of the first day beyond others; and that there must be some peculiar thing in this day making it fit, yea more fit for such a purpose, rather than any other day. (5) Because, as the seventh day, was instituted, in remembrance of the works of Creation, so the first day, after the work of redemption was finished, succeeded as most convenient, for collating, and comparing both Mercies together. (6) Because, Christ on the first day of the week, appeared most frequently to his Disciples, and blessed it with his presence;","proofs":["Matthew 28:9","Acts 1:3","John 20:19, 26"],"refs":[{"printed":"Matthew 28:9","osis":["Matt.28.9"]},{"printed":"Acts 1:3","osis":["Acts.1.3"]},{"printed":"John 20:19, 26","osis":["John.20.19","John.20.26"]}],"note":null},{"text":"(7) Because, on that day, the holy Ghost descended upon the Apostles. And on the same day Peter baptized three thousand;","proofs":["Acts 2:1–4, 41"],"refs":[{"printed":"Acts 2:1–4, 41","osis":["Acts.2.1-Acts.2.4","Acts.2.41"]}],"note":null},{"text":"(8) Because, the Church, in the time of the Apostles did observe the first day of the week, as holy;","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"But the practise of the Apostles, approven in Scripture, is equivalent to a Divine Institution. (9) Because, Christ was seen of his Apostles fourty dayes after his Resurrection, and spoke to them of the things pertaining to the kingdom of God, during which time he hath taught them all things needful to be known, and among the rest (it is probable) the change of the Sabbath, and the institution of the first day of the week, and that immediatly after his resurrection: he hath either immediatly by himself institute that day, or hath inspired his Apostles to observe it, from that same very time. (10) Because, the Lord hath remarkably owned this Christian Sabbath, in being remarkably avenged, upon the breakers, and profanners thereof, as it is clear from several Histories.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is this Sabbath then kept holy unto the Lord, when men after a due preparation, of their hearts, and ordering of their common affairs before hand, do not only observe an holy rest, all the day from their own works, words, and thoughts, about their worldly employments, and recreations, but are also taken up the whole time, in the publick and private exercises of his own worship, except what is spent in the duties of necessity and mercy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Exodus 16:23, 25–26, 29–30","31:15–17","Isaiah 58:13","Nehemiah 13:15–16, 18–19, 21–22"],"refs":[{"printed":"Exodus 16:23, 25–26, 29–30","osis":["Exod.16.23","Exod.16.25-Exod.16.26","Exod.16.29-Exod.16.30"]},{"printed":"31:15–17","osis":["Exod.31.15-Exod.31.17"]},{"printed":"Isaiah 58:13","osis":["Isa.58.13"]},{"printed":"Nehemiah 13:15–16, 18–19, 21–22","osis":["Neh.13.15-Neh.13.16","Neh.13.18-Neh.13.19","Neh.13.21-Neh.13.22"]}],"note":null}],"items":[{"question":"Well then, do not some err, who think, that after publick worship is ended, the rest of the Lords day, may be spent, in ordinary exercises, recreations, and such like sports as are not unlawful on other dayes, unless they be forbidden, by the Church, or Common-wealth wherein men live?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Lord says in the fourth Commandment, in it thou shalt not do any work. But ordinary recreations, games, and sports, are our own works. (2) Because, Nature it self requires, that we bestow, as much of the Sabbath day on God, who is the Lord of Time, and of all things which we have, as we can, and use to bestow upon our own affairs, on other days. (3) Because, the Lord says, if thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord honourable, and shalt honour him, not doing thy own wayes, nor finding thy own pleasure, nor speaking thy own words, then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Father for the mouth of the Lord hath spoken it; See In those dayes saw I in Judah, some treading Wine-presses on the sabbath, and bringing in Sheaves, and lading asses, as also winegrapes, and figes, and all manner of burdens which they brought into Jerusalem, on the sabbath day; and I testified against them in the day wherein they sold victuals.","segments":[{"text":"(1) Because, the Lord says in the fourth Commandment, in it thou shalt not do any work. But ordinary recreations, games, and sports, are our own works. (2) Because, Nature it self requires, that we bestow, as much of the Sabbath day on God, who is the Lord of Time, and of all things which we have, as we can, and use to bestow upon our own affairs, on other days. (3) Because, the Lord says, if thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord honourable, and shalt honour him, not doing thy own wayes, nor finding thy own pleasure, nor speaking thy own words, then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Father for the mouth of the Lord hath spoken it;","proofs":["Isaiah 58:13–14"],"refs":[{"printed":"Isaiah 58:13–14","osis":["Isa.58.13-Isa.58.14"]}],"note":null},{"text":"See","proofs":["Jeremiah 17:22","Deuteronomy 5:12–13, 15","Numbers 15:32–33, 36","Nehemiah 13:15–23"],"refs":[{"printed":"Jeremiah 17:22","osis":["Jer.17.22"]},{"printed":"Deuteronomy 5:12–13, 15","osis":["Deut.5.12-Deut.5.13","Deut.5.15"]},{"printed":"Numbers 15:32–33, 36","osis":["Num.15.32-Num.15.33","Num.15.36"]},{"printed":"Nehemiah 13:15–23","osis":["Neh.13.15-Neh.13.23"]}],"note":null},{"text":"In those dayes saw I in Judah, some treading Wine-presses on the sabbath, and bringing in Sheaves, and lading asses, as also winegrapes, and figes, and all manner of burdens which they brought into Jerusalem, on the sabbath day; and I testified against them in the day wherein they sold victuals.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":22,"title":"Of Lawful Oaths and Vows","part":null,"questions":[],"paragraphs":["22.1","22.2","22.3","22.4","22.5","22.6","22.7"],"clauses":[],"items":[{"question":"Is the name of GOD, that only by which men ought to swear?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who in their swearing, joyn with their calling upon the name of GOD, the calling on Saints departed, and their Reliques?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, swearing is a part of divine worship, which is only due to God; (2) Because, God only is the judge of hidden and secret truth; and the Avenger to take vengence on them, that do not swear in truth. Therfore he only is to be called on as witness of those things, which are asserted, and promised, which was the practise of the Apostle Paul, (3) Because, God condemns swearing by them, that are no Gods;","segments":[{"text":"(1) Because, swearing is a part of divine worship, which is only due to God;","proofs":["Deuteronomy 6:13","10:20","Isaiah 65:16"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"10:20","osis":["Deut.10.20"]},{"printed":"Isaiah 65:16","osis":["Isa.65.16"]}],"note":null},{"text":"(2) Because, God only is the judge of hidden and secret truth; and the Avenger to take vengence on them, that do not swear in truth. Therfore he only is to be called on as witness of those things, which are asserted, and promised, which was the practise of the Apostle Paul,","proofs":["Romans 9:1","1:9","Philippians 1:8"],"refs":[{"printed":"Romans 9:1","osis":["Rom.9.1"]},{"printed":"1:9","osis":["Rom.1.9"]},{"printed":"Philippians 1:8","osis":["Phil.1.8"]}],"note":null},{"text":"(3) Because, God condemns swearing by them, that are no Gods;","proofs":["Jeremiah 5:7"],"refs":[{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]}],"note":null}],"items":[]}]},{"question":"Is an Oath warranted by the word of GOD, under the New Testament, as well, as under the Old, in matters of weight, and moment?","answer":"Yes. with","segments":[{"text":"Yes.","proofs":["Hebrews 6:16","Isaiah 65:16","Galatians 1:20","Romans 1:9","9:1","2 Corinthians 1:18, 23","11:31"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"Isaiah 65:16","osis":["Isa.65.16"]},{"printed":"Galatians 1:20","osis":["Gal.1.20"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]},{"printed":"9:1","osis":["Rom.9.1"]},{"printed":"2 Corinthians 1:18, 23","osis":["2Cor.1.18","2Cor.1.23"]},{"printed":"11:31","osis":["2Cor.11.31"]}],"note":null},{"text":"with","proofs":["2 Corinthians 12:19","1 Thessalonians 5:27","Revelation 10:6"],"refs":[{"printed":"2 Corinthians 12:19","osis":["2Cor.12.19"]},{"printed":"1 Thessalonians 5:27","osis":["1Thess.5.27"]},{"printed":"Revelation 10:6","osis":["Rev.10.6"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers and Anabaptists err, who maintain, that there is no lawful use of an Oath under the New Testament?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Papists err, who make it a degree of perfection, to abstain from all Oaths?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) From where it is promised, under the time of the Gospel, that the Nations to be converted to Christ, shall swear by the name of God, as is clear also from (2) Because, the calling upon the name of God with due fear and reverence in swearing, is commanded in the third Command, as the profanation of his name is forbidden: but Christ came not to abolish the moral Law. (3) From the approven examples of the Saints, which occurr in the New Testament; (4) Because, the end of an Oath, is approven by God, and is in all ages, necessary to all men, being the end of all controversie; (5) Because, an oath rightly taken, is an Act of Religion, whereby we glorifie God, and adore his attributes. We thereby, first, solemnly acknowledge his Beeing and Existence. Secondly, his Ubiquity that he is present in all places, and at all times, and within our hearing; His Omniscience, that he is the searcher of the heart. The Apostle calls him Kardiognostes; We acknowledge, fourthly, his Truth and Veracity: he is a witness brought into the Court, that cannot lie, nor be impos’d upon, as saith the Apostle, be not deceived God is not mocked; Fifthly, his Supremacy over all creatures, for verily men swear by the greater; We acknowledge, sixthly, his vindictive justice, as he is a Revenger of Perjury. Seventhly, we acknowledge his Providence, and Fatherly care of the concerns of mankind, owning the cause of the Righteous. (6) Because, there being an express law for swearing (to wit rightly;) it must either belong to the Moral Law, to the Judicial Law, or Ceremonial Law. The Adversaries will not call it, a part of the Judicial Law, which was given to the Jewes, as a Body Politick, which expired together with the state of that People. It is no part of the Ceremonial Law: for what was purely Ceremonial, was purely Typical: but the Law concerning an oath was not a Type of any thing to come. And if it was a Type, where will you find its Antitype in all the Gospel, or the thing represented by it? Therefore, it must be a part of the Moral Law; and consequently perpetual, which Christ came not to destroy. It is confirmed hence, that it was of Authentick use, and held sacred among the Patriarchs, before the delivery of the Levitical Law, as it is clear from Abraham the father of the faithful, and Abimelech; Consider also that other instance in Abraham; who would not give his servant an oath rashly, nor exercise his authority to impose on his conscience. It is evident also from the example of Isaac, who made a Covenant, and swore to Abimelech; And from the example of Jacob, who made a Covenant with, and swore to his Uncle Laban, by the fear of his Father Isaac; That is, by God, who is called our fear, by reason of the filial awe, and fear we ought to stand in before him; (7) Because, the reasons and usefulness of Oaths, are perpetual, and the same to us under the Gospel, as they were to them under the Law. There is as much need of oaths for ending of strife in this litigious age, as there could be in former times. (8) Because, oaths were once lawful, therefore they are lawful still; unless the Adversaries prove them repealled; which they must do, not by stealing out of the Scripture single words by themselves, making one part contradict another. (9) Because, we need not fear to imitate any thing, which is done in Heaven. Our Lord has taught us to pray, thy will be done in Earth, as it is done in Heaven. But the Angel (says John;) which I saw stand upon the Sea, and upon the Earth, lifted up his hand to Heaven, and swore by him that liveth for ever and ever. That Angel, calls himself our fellow-servant, and of our brethren the Prophets, and of them which keep the sayings of this Book; And therefore the Angels being of the same fraternity with us, do not act under different dispensations from us.","segments":[{"text":"(1) From","proofs":["Isaiah 65:16"],"refs":[{"printed":"Isaiah 65:16","osis":["Isa.65.16"]}],"note":null},{"text":"where it is promised, under the time of the Gospel, that the Nations to be converted to Christ, shall swear by the name of God, as is clear also from","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"(2) Because, the calling upon the name of God with due fear and reverence in swearing, is commanded in the third Command, as the profanation of his name is forbidden: but Christ came not to abolish the moral Law. (3) From the approven examples of the Saints, which occurr in the New Testament;","proofs":["Galatians 1:20","Romans 1:9","2 Corinthians 1:13, 18","Revelation 10:6"],"refs":[{"printed":"Galatians 1:20","osis":["Gal.1.20"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]},{"printed":"2 Corinthians 1:13, 18","osis":["2Cor.1.13","2Cor.1.18"]},{"printed":"Revelation 10:6","osis":["Rev.10.6"]}],"note":null},{"text":"(4) Because, the end of an Oath, is approven by God, and is in all ages, necessary to all men, being the end of all controversie;","proofs":["Hebrews 6:16"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"(5) Because, an oath rightly taken, is an Act of Religion, whereby we glorifie God, and adore his attributes. We thereby, first, solemnly acknowledge his Beeing and Existence. Secondly, his Ubiquity that he is present in all places, and at all times, and within our hearing;","proofs":["Psalm 139:7"],"refs":[{"printed":"Psalm 139:7","osis":["Ps.139.7"]}],"note":null},{"text":"His Omniscience, that he is the searcher of the heart. The Apostle calls him Kardiognostes;","proofs":["Acts 15:8"],"refs":[{"printed":"Acts 15:8","osis":["Acts.15.8"]}],"note":null},{"text":"We acknowledge, fourthly, his Truth and Veracity: he is a witness brought into the Court, that cannot lie, nor be impos’d upon, as saith the Apostle, be not deceived God is not mocked;","proofs":["Galatians 6:7"],"refs":[{"printed":"Galatians 6:7","osis":["Gal.6.7"]}],"note":null},{"text":"Fifthly, his Supremacy over all creatures, for verily men swear by the greater;","proofs":["Hebrews 6:16"],"refs":[{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"We acknowledge, sixthly, his vindictive justice, as he is a Revenger of Perjury. Seventhly, we acknowledge his Providence, and Fatherly care of the concerns of mankind, owning the cause of the Righteous. (6) Because, there being an express law for swearing (to wit rightly;)","proofs":["Deuteronomy 10:20"],"refs":[{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":null},{"text":"it must either belong to the Moral Law, to the Judicial Law, or Ceremonial Law. The Adversaries will not call it, a part of the Judicial Law, which was given to the Jewes, as a Body Politick, which expired together with the state of that People. It is no part of the Ceremonial Law: for what was purely Ceremonial, was purely Typical: but the Law concerning an oath was not a Type of any thing to come. And if it was a Type, where will you find its Antitype in all the Gospel, or the thing represented by it? Therefore, it must be a part of the Moral Law;","proofs":["Deuteronomy 6:13","Jeremiah 4:2"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"and consequently perpetual, which Christ came not to destroy. It is confirmed hence, that it was of Authentick use, and held sacred among the Patriarchs, before the delivery of the Levitical Law, as it is clear from Abraham the father of the faithful, and Abimelech;","proofs":["Genesis 21:23–24, 31"],"refs":[{"printed":"Genesis 21:23–24, 31","osis":["Gen.21.23-Gen.21.24","Gen.21.31"]}],"note":null},{"text":"Consider also that other instance in Abraham;","proofs":["Genesis 24:2–3, 9"],"refs":[{"printed":"Genesis 24:2–3, 9","osis":["Gen.24.2-Gen.24.3","Gen.24.9"]}],"note":null},{"text":"who would not give his servant an oath rashly, nor exercise his authority to impose on his conscience. It is evident also from the example of Isaac, who made a Covenant, and swore to Abimelech;","proofs":["Genesis 26:28, 31"],"refs":[{"printed":"Genesis 26:28, 31","osis":["Gen.26.28","Gen.26.31"]}],"note":null},{"text":"And from the example of Jacob, who made a Covenant with, and swore to his Uncle Laban, by the fear of his Father Isaac;","proofs":["Genesis 31:53"],"refs":[{"printed":"Genesis 31:53","osis":["Gen.31.53"]}],"note":null},{"text":"That is, by God, who is called our fear, by reason of the filial awe, and fear we ought to stand in before him;","proofs":["Isaiah 8:13"],"refs":[{"printed":"Isaiah 8:13","osis":["Isa.8.13"]}],"note":null},{"text":"(7) Because, the reasons and usefulness of Oaths, are perpetual, and the same to us under the Gospel, as they were to them under the Law. There is as much need of oaths for ending of strife in this litigious age, as there could be in former times. (8) Because, oaths were once lawful, therefore they are lawful still; unless the Adversaries prove them repealled; which they must do, not by stealing out of the Scripture single words by themselves, making one part contradict another. (9) Because, we need not fear to imitate any thing, which is done in Heaven. Our Lord has taught us to pray, thy will be done in Earth, as it is done in Heaven. But the Angel (says John;)","proofs":["Revelation 10:5–6"],"refs":[{"printed":"Revelation 10:5–6","osis":["Rev.10.5-Rev.10.6"]}],"note":null},{"text":"which I saw stand upon the Sea, and upon the Earth, lifted up his hand to Heaven, and swore by him that liveth for ever and ever. That Angel, calls himself our fellow-servant, and of our brethren the Prophets, and of them which keep the sayings of this Book;","proofs":["Revelation 22:9"],"refs":[{"printed":"Revelation 22:9","osis":["Rev.22.9"]}],"note":null},{"text":"And therefore the Angels being of the same fraternity with us, do not act under different dispensations from us.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is an Oath to be taken, in the plain and common sense of the words, without Equivocation, or Mental reservation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Psalm 24:4","Exodus 20:7","Leviticus 19:12","Jeremiah 4:2"],"refs":[{"printed":"Psalm 24:4","osis":["Ps.24.4"]},{"printed":"Exodus 20:7","osis":["Exod.20.7"]},{"printed":"Leviticus 19:12","osis":["Lev.19.12"]},{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who maintain, that it is lawful in swearing, to use words of Equivocation?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Papists err, who maintain Mental reservation, to be lawful in swearing?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Scripture requires from all men in their common dealing one with another, in their discourse, and conferences, Verity, and Simplicity; Much more are these things required in Swearing, wherein God is called to be witness of the truth of those things, which are asserted. (2) Because, the Lord threatneth such as use guile, and deceit in their words; (3) Because, the Lord requires in every Oath, truth, righteousness, and judgement; (4) Because, Equivocations, and Mental Reservations, are against the very end of an approven Oath; which is to put an end to all debate, and controversie. (5) Because, if Equivocations, and Mental Reservations were lawful, in vain should the Lord have made laws against lying: for a lie may be excused by Mental Reservation. (6) If Equivocations, and Mental Reservations were allowed, they would take away all commerce among men, and would make Bonds, Contracts, and Charter-parties of none effect.","segments":[{"text":"(1) Because, the Scripture requires from all men in their common dealing one with another, in their discourse, and conferences, Verity, and Simplicity;","proofs":["Matthew 5:37","Ephesians 4:25"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"Much more are these things required in Swearing, wherein God is called to be witness of the truth of those things, which are asserted. (2) Because, the Lord threatneth such as use guile, and deceit in their words;","proofs":["Psalm 15:4","24:4","Galatians 2:11–13"],"refs":[{"printed":"Psalm 15:4","osis":["Ps.15.4"]},{"printed":"24:4","osis":["Ps.24.4"]},{"printed":"Galatians 2:11–13","osis":["Gal.2.11-Gal.2.13"]}],"note":null},{"text":"(3) Because, the Lord requires in every Oath, truth, righteousness, and judgement;","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"(4) Because, Equivocations, and Mental Reservations, are against the very end of an approven Oath; which is to put an end to all debate, and controversie. (5) Because, if Equivocations, and Mental Reservations were lawful, in vain should the Lord have made laws against lying: for a lie may be excused by Mental Reservation. (6) If Equivocations, and Mental Reservations were allowed, they would take away all commerce among men, and would make Bonds, Contracts, and Charter-parties of none effect.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is a Religious Vow to be made to GOD alone, and not to any creature?","answer":"Yes. To GOD alone;","segments":[{"text":"Yes. To GOD alone;","proofs":["Jeremiah 44:25–26","Psalm 76:11"],"refs":[{"printed":"Jeremiah 44:25–26","osis":["Jer.44.25-Jer.44.26"]},{"printed":"Psalm 76:11","osis":["Ps.76.11"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, Vows may be made to Saints departed, and to Cenobiarchs, that is, to Priors of Monasteries, or Abbeys?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Vows are a part of our gratitude, and thankfulness due to God only, for his favours and mercies conferred upon us; (2) Because, we are commanded in the Word to make our vowes to God, and perform them. But no where are we appointed to make our vows to Saints departed; (3) Because, God only is the trier, and searcher of the heart: and it is he only that knoweth the sincerity of the mans mind, that voweth, and is able to punish such as violate, and break their vows; (4) Because, the Lord threatneth those severely, that had vowed to any other Gods, but to himself alone, and accuses them of a very great sin;","segments":[{"text":"(1) Because, Vows are a part of our gratitude, and thankfulness due to God only, for his favours and mercies conferred upon us;","proofs":["Psalm 50:14","66:13–14"],"refs":[{"printed":"Psalm 50:14","osis":["Ps.50.14"]},{"printed":"66:13–14","osis":["Ps.66.13-Ps.66.14"]}],"note":null},{"text":"(2) Because, we are commanded in the Word to make our vowes to God, and perform them. But no where are we appointed to make our vows to Saints departed;","proofs":["Psalm 50:14"],"refs":[{"printed":"Psalm 50:14","osis":["Ps.50.14"]}],"note":null},{"text":"(3) Because, God only is the trier, and searcher of the heart: and it is he only that knoweth the sincerity of the mans mind, that voweth, and is able to punish such as violate, and break their vows;","proofs":["Deuteronomy 23:21"],"refs":[{"printed":"Deuteronomy 23:21","osis":["Deut.23.21"]}],"note":null},{"text":"(4) Because, the Lord threatneth those severely, that had vowed to any other Gods, but to himself alone, and accuses them of a very great sin;","proofs":["Jeremiah 44:25–26"],"refs":[{"printed":"Jeremiah 44:25–26","osis":["Jer.44.25-Jer.44.26"]}],"note":null}],"items":[]}]},{"question":"Are Popish Monastical Vows of a perpetual single life, professed poverty, and regular obedience, so far from being degrees of higher perfection, that they are superstitious, and sinful snares, in which no Christian, may intangle himself?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 19:11–12","1 Corinthians 7:2, 9","Ephesians 4:28","1 Peter 4:2"],"refs":[{"printed":"Matthew 19:11–12","osis":["Matt.19.11-Matt.19.12"]},{"printed":"1 Corinthians 7:2, 9","osis":["1Cor.7.2","1Cor.7.9"]},{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"1 Peter 4:2","osis":["1Pet.4.2"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain Monastical Vows of perpetual single life, professed poverty, and Regular Obedience, to be degrees of higher perfection?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, a Vow of a perpetual single life, is unlawful. For no man ought to Vow the performance of that, for which he hath not a promise of strength to perform. But no man hath a promise of perpetual Continency which is necessarly required to a perpetual single life. Nay Christ says expresly, that the gift of Continency, is not given to all men; (2) Because, marriage is honourable among all men, and the bed undefiled; (3) Because, the Apostle bids every man take his own wife, for shuning of Fornication; (4) Because, the forbidding of Marriage, is a Doctrine of Devils; Next, the Vow of professed Poverty is unlawful. (1) Because, the Lord did not allow Beggars to be among his people of old; (2) Because, Agur wished, that the Lord might not give him poverty, least he should steal, and take the name of God in vain; (3) Because, the Lord will have every man to eat his bread, in the sweat of his face; (4) Because, the Apostle commands the Thessalonians to work with their own hands; (5) Because, professed poverty, hindereth a greater good, to wit, our charity, and benevolence towards the poor, and indigent members of Christ, which is contrary to the Apostles Rule; The Vow of Regular Obedience is likewise unlawful. 1) Because, it makes us the servants of men, which is contrary to the Apostle. Ye are bought with a price, be not ye the servants of Men, viz. to do any thing for the service, or obedience of men (Superiours) which should be repugnant, to the Commands of the service of God. Or suffer not your selves, in spiritual things, to be brought in bondage by any men, that you should not freely use that which the Lord hath made free to us;","segments":[{"text":"(1) Because, a Vow of a perpetual single life, is unlawful. For no man ought to Vow the performance of that, for which he hath not a promise of strength to perform. But no man hath a promise of perpetual Continency which is necessarly required to a perpetual single life. Nay Christ says expresly, that the gift of Continency, is not given to all men;","proofs":["Matthew 19:11"],"refs":[{"printed":"Matthew 19:11","osis":["Matt.19.11"]}],"note":null},{"text":"(2) Because, marriage is honourable among all men, and the bed undefiled;","proofs":["Hebrews 13:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"note":null},{"text":"(3) Because, the Apostle bids every man take his own wife, for shuning of Fornication;","proofs":["1 Corinthians 7:1–2, 9"],"refs":[{"printed":"1 Corinthians 7:1–2, 9","osis":["1Cor.7.1-1Cor.7.2","1Cor.7.9"]}],"note":null},{"text":"(4) Because, the forbidding of Marriage, is a Doctrine of Devils;","proofs":["1 Timothy 4:1, 3"],"refs":[{"printed":"1 Timothy 4:1, 3","osis":["1Tim.4.1","1Tim.4.3"]}],"note":null},{"text":"Next, the Vow of professed Poverty is unlawful. (1) Because, the Lord did not allow Beggars to be among his people of old;","proofs":["Deuteronomy 15:7"],"refs":[{"printed":"Deuteronomy 15:7","osis":["Deut.15.7"]}],"note":null},{"text":"(2) Because, Agur wished, that the Lord might not give him poverty, least he should steal, and take the name of God in vain;","proofs":["Proverbs 30:8–9"],"refs":[{"printed":"Proverbs 30:8–9","osis":["Prov.30.8-Prov.30.9"]}],"note":null},{"text":"(3) Because, the Lord will have every man to eat his bread, in the sweat of his face;","proofs":["Genesis 3:19"],"refs":[{"printed":"Genesis 3:19","osis":["Gen.3.19"]}],"note":null},{"text":"(4) Because, the Apostle commands the Thessalonians to work with their own hands;","proofs":["1 Thessalonians 4:11"],"refs":[{"printed":"1 Thessalonians 4:11","osis":["1Thess.4.11"]}],"note":null},{"text":"(5) Because, professed poverty, hindereth a greater good, to wit, our charity, and benevolence towards the poor, and indigent members of Christ, which is contrary to the Apostles Rule;","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null},{"text":"The Vow of Regular Obedience is likewise unlawful. 1) Because, it makes us the servants of men, which is contrary to the Apostle. Ye are bought with a price, be not ye the servants of Men, viz. to do any thing for the service, or obedience of men (Superiours) which should be repugnant, to the Commands of the service of God. Or suffer not your selves, in spiritual things, to be brought in bondage by any men, that you should not freely use that which the Lord hath made free to us;","proofs":["1 Corinthians 7:23"],"refs":[{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null}],"items":[]}]}],"text":null},{"number":23,"title":"Of the Civil Magistrate","part":null,"questions":[],"paragraphs":["23.1","23.2","23.3","23.4"],"clauses":[],"items":[{"question":"Hath GOD armed the Civil Magistrat, with the power of the Sword, for the defence, and encouragement of them that are good, and for the punishment of evil doers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 13:1–4","1 Peter 2:13–14"],"refs":[{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, that it is not the duty of the Civil Magistrate, to punish the guilty with death?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, GOD hath expresly commanded, that transgressing Idolaters be put to death; (2) Because, it appertains to the office, and duty of the Magistrate, to punish the guilty with death; (3) Because, the capital punishment of evil doers makes others stand in awe, and fear to offend; (4) Because, if the Magistrate shall neglect, to inflict due punishment, the Lord himself will be avenged on that Magistrate; (5) Because, he that smitteth a man so that he die, shall surely be put to death; (6) Because, all that take the sword, shall perish by the sword; Namely without a lawful call, or order for it. They shall perish, by order and command of the Magistrate, to whom the Lord hath given the sword, for this same very end to punish evil doers with death;","segments":[{"text":"(1) Because, GOD hath expresly commanded, that transgressing Idolaters be put to death;","proofs":["Deuteronomy 17:7","19:21"],"refs":[{"printed":"Deuteronomy 17:7","osis":["Deut.17.7"]},{"printed":"19:21","osis":["Deut.19.21"]}],"note":null},{"text":"(2) Because, it appertains to the office, and duty of the Magistrate, to punish the guilty with death;","proofs":["Romans 13:4","1 Peter 2:14"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]},{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]}],"note":null},{"text":"(3) Because, the capital punishment of evil doers makes others stand in awe, and fear to offend;","proofs":["Deuteronomy 13:11","19:20"],"refs":[{"printed":"Deuteronomy 13:11","osis":["Deut.13.11"]},{"printed":"19:20","osis":["Deut.19.20"]}],"note":null},{"text":"(4) Because, if the Magistrate shall neglect, to inflict due punishment, the Lord himself will be avenged on that Magistrate;","proofs":["1 Kings 20:42","Numbers 25:4"],"refs":[{"printed":"1 Kings 20:42","osis":["1Kgs.20.42"]},{"printed":"Numbers 25:4","osis":["Num.25.4"]}],"note":null},{"text":"(5) Because, he that smitteth a man so that he die, shall surely be put to death;","proofs":["Exodus 21:12"],"refs":[{"printed":"Exodus 21:12","osis":["Exod.21.12"]}],"note":null},{"text":"(6) Because, all that take the sword, shall perish by the sword;","proofs":["Matthew 26:52"],"refs":[{"printed":"Matthew 26:52","osis":["Matt.26.52"]}],"note":null},{"text":"Namely without a lawful call, or order for it. They shall perish, by order and command of the Magistrate, to whom the Lord hath given the sword, for this same very end to punish evil doers with death;","proofs":["Genesis 9:6","Romans 13:4"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null}],"items":[]}]},{"question":"Is it the duty of the Civil Magistrate, to take order, that all Blasphemies, and Heresies be suppressed, all the ordinances of God, duely settled, administred, and observed; all abuses in worship, and discipline reformed, all Idolaters, Gainsayers, and other obstinate dissenters, be obliged and forced to quite their tenets and opinions, and conform themselves to the true worship, and service of God, according to his Law?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Isaiah 49:23","2 Chronicles 15:12–13","34:33","2 Kings 18:4","23:1–26","Ezra 7:23, 25–28","Leviticus 24:16"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"2 Chronicles 15:12–13","osis":["2Chr.15.12-2Chr.15.13"]},{"printed":"34:33","osis":["2Chr.34.33"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]},{"printed":"23:1–26","osis":["2Kgs.23.1-2Kgs.23.26"]},{"printed":"Ezra 7:23, 25–28","osis":["Ezra.7.23","Ezra.7.25-Ezra.7.28"]},{"printed":"Leviticus 24:16","osis":["Lev.24.16"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers, and other Sectaries err, who judge it Antichristian, and the practise of the Church of Rome, that the Civil and Supream Magistrate, with the assistance of the Church, and her Censures, should by his coactive power, force, and oblige all his subjects, to a Reformation of Religion, and to a conformity to the true worship, sound doctrine, and discipline, of the Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, it is foretold by the Prophet Isaiah, that in the dayes of the Gospel, Kings shall be nursing Fathers, and Queens nursing Mothers, to the Church of God; Chap. 49. 23. (2) Because, Artaxerxes, who was but a Heathen King, was very careful to make a decree, that whatsoever was commanded by the God of Heaven, should be diligently done for the house of the God of Heaven. And that whosoever would not obey the Law of GOD, and the King, judgement was to be executed speedily upon him, whether by death, banishment, confiscation of goods, or imprisonment. For which singular mercy, Ezra blessed the Lord GOD of his Fathers, who had put such a thing in the Kings heart; chap. 7. 23, 25, 26, 27, 28. So did Nebuchadnezzar make a decree, that if any People, Nation, or Language, should speak any thing amiss against the GOD of Heaven, they should be cut in pieces, and their houses made a dunghill; The like we read of Darius, who made a Decree, that all men should tremble and fear before the GOD of Daniel, chap. 6. 26. (3) From the example of Hezekiah, who removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen Serpent, to which the Israelites did burn incense; (4) From the example of Josiah, who made a through reformation; and made all Israel to serve the LORD their GOD. The word in the Original importeth, that he in a manner forced, and compelled them to the pure worship, and service of God, as a servant is forced, and compelled to his work. He by his Royal Power, and Authority kept them in order, forbidding Idolatry, and commanding them to serve God no otherwise, than according to his Word; They entered into a Covenant, to seek the Lord of their Fathers, with all their heart, and with all their soul: that whosoever would not seek the Lord God of Israel should be put to death, whether great or small, man or woman. (5) Because, whosoever blasphemed the name of the Lord, was surely put to death; This blaspheming, was a peircing through, or stabbing the name of the Lord, as the original word properly signifies: which may be done not only after this manner, but by maintaining blasphemous errors, and heresies. (6) Because, the supream Magistrate is Custos utriusque Tabulae, a Keeper of both Tables of the Law of God. As well of the first Table, which relates to Religion, and our duty to God; as of the second which relates to righteousness, and our duty to our neighbour. If then, he may punish evil doers, who offend against the second Table, and force and compel them to obedience, by the sword of justice, which God hath put into his hand, much more may he punish Idolaters, and blasphemers, who offend against the first Table, and force and compell them to obedience: seeing there are many▪ sins against the first Table, which are more hainous, and odious, than the sins against the second Table. And though it be the sinful practise of the Church of Rome, to force men, and women, to be of their Religion, which is superstitious, and Idolatrous, yet it is not so to others, who have the true religion among them. And though our blessed Saviour, and his Apostles did not use such means for propagating the Gospel, reserving the Glory of conquering of souls, to himself, and the power of his Spirit; yet he has taught nothing to the contrary, but that Kings and Magistrates, whom he has made nursing Fathers to his Church, may according to the laudable examples of the good Kings of Juda, improve their power for Reformation, and maintainance of his own Religion. And though Religion, hath been much advanced by suffering, yet it will not infer, that a Christian Prince has not power to reform his own subjects, or extirpate blasphemers, and Hereticks.","segments":[{"text":"(1) Because, it is foretold by the Prophet Isaiah, that in the dayes of the Gospel, Kings shall be nursing Fathers, and Queens nursing Mothers, to the Church of God; Chap. 49. 23. (2) Because, Artaxerxes, who was but a Heathen King, was very careful to make a decree, that whatsoever was commanded by the God of Heaven, should be diligently done for the house of the God of Heaven. And that whosoever would not obey the Law of GOD, and the King, judgement was to be executed speedily upon him, whether by death, banishment, confiscation of goods, or imprisonment. For which singular mercy, Ezra blessed the Lord GOD of his Fathers, who had put such a thing in the Kings heart; chap. 7. 23, 25, 26, 27, 28. So did Nebuchadnezzar make a decree, that if any People, Nation, or Language, should speak any thing amiss against the GOD of Heaven, they should be cut in pieces, and their houses made a dunghill;","proofs":["Daniel 3:29"],"refs":[{"printed":"Daniel 3:29","osis":["Dan.3.29"]}],"note":null},{"text":"The like we read of Darius, who made a Decree, that all men should tremble and fear before the GOD of Daniel, chap. 6. 26. (3) From the example of Hezekiah, who removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen Serpent, to which the Israelites did burn incense;","proofs":["2 Kings 18:4"],"refs":[{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null},{"text":"(4) From the example of Josiah, who made a through reformation; and made all Israel to serve the LORD their GOD. The word in the Original importeth, that he in a manner forced, and compelled them to the pure worship, and service of God, as a servant is forced, and compelled to his work. He by his Royal Power, and Authority kept them in order, forbidding Idolatry, and commanding them to serve God no otherwise, than according to his Word;","proofs":["2 Chronicles 34:33","15:12–13"],"refs":[{"printed":"2 Chronicles 34:33","osis":["2Chr.34.33"]},{"printed":"15:12–13","osis":["2Chr.15.12-2Chr.15.13"]}],"note":null},{"text":"They entered into a Covenant, to seek the Lord of their Fathers, with all their heart, and with all their soul: that whosoever would not seek the Lord God of Israel should be put to death, whether great or small, man or woman. (5) Because, whosoever blasphemed the name of the Lord, was surely put to death;","proofs":["Leviticus 24:16"],"refs":[{"printed":"Leviticus 24:16","osis":["Lev.24.16"]}],"note":null},{"text":"This blaspheming, was a peircing through, or stabbing the name of the Lord, as the original word properly signifies: which may be done not only after this manner, but by maintaining blasphemous errors, and heresies. (6) Because, the supream Magistrate is Custos utriusque Tabulae, a Keeper of both Tables of the Law of God. As well of the first Table, which relates to Religion, and our duty to God; as of the second which relates to righteousness, and our duty to our neighbour. If then, he may punish evil doers, who offend against the second Table, and force and compel them to obedience, by the sword of justice, which God hath put into his hand, much more may he punish Idolaters, and blasphemers, who offend against the first Table, and force and compell them to obedience: seeing there are many▪ sins against the first Table, which are more hainous, and odious, than the sins against the second Table. And though it be the sinful practise of the Church of Rome, to force men, and women, to be of their Religion, which is superstitious, and Idolatrous, yet it is not so to others, who have the true religion among them. And though our blessed Saviour, and his Apostles did not use such means for propagating the Gospel, reserving the Glory of conquering of souls, to himself, and the power of his Spirit; yet he has taught nothing to the contrary, but that Kings and Magistrates, whom he has made nursing Fathers to his Church, may according to the laudable examples of the good Kings of Juda, improve their power for Reformation, and maintainance of his own Religion. And though Religion, hath been much advanced by suffering, yet it will not infer, that a Christian Prince has not power to reform his own subjects, or extirpate blasphemers, and Hereticks.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is it lawful for a Christian, to accept and execute the office of a Magistrate, when called thereunto?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Proverbs 8:15–16","Romans 13:1–2, 4"],"refs":[{"printed":"Proverbs 8:15–16","osis":["Prov.8.15-Prov.8.16"]},{"printed":"Romans 13:1–2, 4","osis":["Rom.13.1-Rom.13.2","Rom.13.4"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who maintain, that it is not lawful for Christians to carry the office of a Magistrate?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, there is no power but of God, and the powers, which are, are ordained of GOD; (2) Because, Solomon says, by me (that is by the Lord) Kings reign, and Princes decree justice; (3) Because, the Magistrate exercises, and executes Gods judgements; (4) Because, the Magistrate receiveth all things from GOD, which are necessary, for the performance of his office; (5) Because, the Lord hath promised, that Magistrates under the Gospel, shall be nursing Fathers to his Church; And shall make the Whore desolate, naked, and shal eat her flesh, and burn her with fire;","segments":[{"text":"(1) Because, there is no power but of God, and the powers, which are, are ordained of GOD;","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"(2) Because, Solomon says, by me (that is by the Lord) Kings reign, and Princes decree justice;","proofs":["Proverbs 8:15"],"refs":[{"printed":"Proverbs 8:15","osis":["Prov.8.15"]}],"note":null},{"text":"(3) Because, the Magistrate exercises, and executes Gods judgements;","proofs":["Deuteronomy 1:17"],"refs":[{"printed":"Deuteronomy 1:17","osis":["Deut.1.17"]}],"note":null},{"text":"(4) Because, the Magistrate receiveth all things from GOD, which are necessary, for the performance of his office;","proofs":["Numbers 11:17"],"refs":[{"printed":"Numbers 11:17","osis":["Num.11.17"]}],"note":null},{"text":"(5) Because, the Lord hath promised, that Magistrates under the Gospel, shall be nursing Fathers to his Church;","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null},{"text":"And shall make the Whore desolate, naked, and shal eat her flesh, and burn her with fire;","proofs":["Revelation 17:16"],"refs":[{"printed":"Revelation 17:16","osis":["Rev.17.16"]}],"note":null}],"items":[]}]},{"question":"May the Civil Magistrate, now under the New Testament wage warr upon just and necessary occasion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Luke 13:14","Matthew 8:9–10","Revelation 17:14, 16","Acts 10:1–2"],"refs":[{"printed":"Luke 13:14","osis":["Luke.13.14"]},{"printed":"Matthew 8:9–10","osis":["Matt.8.9-Matt.8.10"]},{"printed":"Revelation 17:14, 16","osis":["Rev.17.14","Rev.17.16"]},{"printed":"Acts 10:1–2","osis":["Acts.10.1-Acts.10.2"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers, Anabaptists and Socinians err, Who maintain, that it is altogether unlawful, now under the New Testament, to wage warr?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, GOD appointed, and commanded lawful war; For it is said, the Spirit of the Lord came upon Gideon, when he was to fight the battles of the Lord, against the Midianites, and Amalekites; Nay, the Lord himself, prescribeth the manner, and way of making of War; And giveth knowledge, and skill, to his Generals, and Heroes, to fight his own battles; All which are in no wise abrogated, and taken away, under the New Testament. (2) Because, the Centurion, that was converted to the Faith, did not lay down his office of a Captain of a hundred; which surely, he would have done, if to war under the New Testament, had been unlawful; The same may be said of the believing Centurion; (3) Because, the office of a Souldier, is not reprehended, and reproved, by John the Baptist, but rather approven: (4) Because, opposition, and defence, against unjust violence which often times cannot be done, without war, is the very law of nature. (5) Because, it is foretold, that the kings of the Earth, shall make war against the Beast;","segments":[{"text":"(1) Because, GOD appointed, and commanded lawful war;","proofs":["Numbers 31:2"],"refs":[{"printed":"Numbers 31:2","osis":["Num.31.2"]}],"note":null},{"text":"For it is said, the Spirit of the Lord came upon Gideon, when he was to fight the battles of the Lord, against the Midianites, and Amalekites;","proofs":["Judges 6:34"],"refs":[{"printed":"Judges 6:34","osis":["Judg.6.34"]}],"note":null},{"text":"Nay, the Lord himself, prescribeth the manner, and way of making of War;","proofs":["Numbers 10:9","31:27","Deuteronomy 20:2"],"refs":[{"printed":"Numbers 10:9","osis":["Num.10.9"]},{"printed":"31:27","osis":["Num.31.27"]},{"printed":"Deuteronomy 20:2","osis":["Deut.20.2"]}],"note":null},{"text":"And giveth knowledge, and skill, to his Generals, and Heroes, to fight his own battles;","proofs":["Psalm 18:34","144:1"],"refs":[{"printed":"Psalm 18:34","osis":["Ps.18.34"]},{"printed":"144:1","osis":["Ps.144.1"]}],"note":null},{"text":"All which are in no wise abrogated, and taken away, under the New Testament. (2) Because, the Centurion, that was converted to the Faith, did not lay down his office of a Captain of a hundred; which surely, he would have done, if to war under the New Testament, had been unlawful;","proofs":["Acts 10:1–2, 47"],"refs":[{"printed":"Acts 10:1–2, 47","osis":["Acts.10.1-Acts.10.2","Acts.10.47"]}],"note":null},{"text":"The same may be said of the believing Centurion;","proofs":["Matthew 8:8–10"],"refs":[{"printed":"Matthew 8:8–10","osis":["Matt.8.8-Matt.8.10"]}],"note":null},{"text":"(3) Because, the office of a Souldier, is not reprehended, and reproved, by John the Baptist, but rather approven:","proofs":["Luke 3:14"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]}],"note":null},{"text":"(4) Because, opposition, and defence, against unjust violence which often times cannot be done, without war, is the very law of nature. (5) Because, it is foretold, that the kings of the Earth, shall make war against the Beast;","proofs":["Revelation 17:14, 16"],"refs":[{"printed":"Revelation 17:14, 16","osis":["Rev.17.14","Rev.17.16"]}],"note":null}],"items":[]}]},{"question":"May the Civil Magistrate, assume to himself, the Administration of the Word, and Sacraments, or the power of the keyes of the Kingdom of Heaven?","answer":"No.","segments":[{"text":"No.","proofs":["2 Chronicles 26:18","Matthew 18:17","16:19","1 Corinthians 12:28–29","Romans 10:5","Hebrews 5:4"],"refs":[{"printed":"2 Chronicles 26:18","osis":["2Chr.26.18"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"16:19","osis":["Matt.16.19"]},{"printed":"1 Corinthians 12:28–29","osis":["1Cor.12.28-1Cor.12.29"]},{"printed":"Romans 10:5","osis":["Rom.10.5"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null}],"items":[{"question":"Well then, do not the Erastians err, who maintain, that the Civil Magistrate hath in himself all Church power; and so may administer the Sacraments, and preach the Word, and may exercise the power of the keys of the Kingdom of Heaven?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ hath given no such power to Magistrates: as evidently appears, from all those places of Scripture, where mention is made of the keyes. There is not in them, one syllabe, of the Civil Magistrate; (2) If the power of the keyes of the Kingdom of Heaven, agree to the Magistrate, as a Magistrate, then ought it to agree, to every Magistrate, though the Magistrate were an Infidel, or a Woman, which is absurd. (3) A Magistrate, as a Magistrate is not a Minister of the Church, as is evident, from all the Catalogues of the Ministers of the Church. For in them, you will not find any mention of the Magistrate; (4) Because, before ever there was a Christian Magistrate in the World, the Church exercised all Acts of Church Jurisdiction, and Government. The Church ordained Ministers and Pastors; And inflicted the Censure of Excommunication; And Relaxed the Penitent from this Censure. Called a Synod, and stigmatized Hereticks; (5) Because, GOD hath put a difference, between the Church Government and the Civil, and hath appointed distinct Governours to them; (6) Because, God did severely punish Saul, and Uzzia for presuming to offer sacrifice, which was proper to the Priests only;","segments":[{"text":"(1) Because, Christ hath given no such power to Magistrates: as evidently appears, from all those places of Scripture, where mention is made of the keyes. There is not in them, one syllabe, of the Civil Magistrate;","proofs":["Matthew 18:17","16:19"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"16:19","osis":["Matt.16.19"]}],"note":null},{"text":"(2) If the power of the keyes of the Kingdom of Heaven, agree to the Magistrate, as a Magistrate, then ought it to agree, to every Magistrate, though the Magistrate were an Infidel, or a Woman, which is absurd. (3) A Magistrate, as a Magistrate is not a Minister of the Church, as is evident, from all the Catalogues of the Ministers of the Church. For in them, you will not find any mention of the Magistrate;","proofs":["Ephesians 4:11","Romans 12:7–8","1 Corinthians 12:8–10"],"refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]},{"printed":"Romans 12:7–8","osis":["Rom.12.7-Rom.12.8"]},{"printed":"1 Corinthians 12:8–10","osis":["1Cor.12.8-1Cor.12.10"]}],"note":null},{"text":"(4) Because, before ever there was a Christian Magistrate in the World, the Church exercised all Acts of Church Jurisdiction, and Government. The Church ordained Ministers and Pastors;","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"And inflicted the Censure of Excommunication;","proofs":["1 Corinthians 5:5"],"refs":[{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]}],"note":null},{"text":"And Relaxed the Penitent from this Censure. Called a Synod, and stigmatized Hereticks;","proofs":["Acts 15"],"refs":[{"printed":"Acts 15","osis":["Acts.15"]}],"note":null},{"text":"(5) Because, GOD hath put a difference, between the Church Government and the Civil, and hath appointed distinct Governours to them;","proofs":["2 Chronicles 19:8–11"],"refs":[{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]}],"note":null},{"text":"(6) Because, God did severely punish Saul, and Uzzia for presuming to offer sacrifice, which was proper to the Priests only;","proofs":["1 Samuel 13:9–10, 13","2 Chronicles 26:16, 19"],"refs":[{"printed":"1 Samuel 13:9–10, 13","osis":["1Sam.13.9-1Sam.13.10","1Sam.13.13"]},{"printed":"2 Chronicles 26:16, 19","osis":["2Chr.26.16","2Chr.26.19"]}],"note":null}],"items":[]}]},{"question":"Hath the Civil Magistrate power to call Synods, to be present at them, and to provide, that whatsoever is transacted in them be according to the mind of GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["2 Chronicles 19:8–11","2 Chronicles 29–30","Matthew 2:4–5"],"refs":[{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]},{"printed":"2 Chronicles 29–30","osis":["2Chr.29-2Chr.30"]},{"printed":"Matthew 2:4–5","osis":["Matt.2.4-Matt.2.5"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that the judgement and care of Religion doth not belong to the civil Magistrate?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the custody and keeping of the divine law, is committed by GOD to the Civil Magistrate; (2) Because, it was foretold, that Kings should be nursing Fathers to the Church; (3) Because, it is the duty of the Magistrate, to take care, that subjects may lead a quiet and peaceable life, in all godliness, and honesty; (4) From the commendable examples of the good kings of Juda;","segments":[{"text":"(1) Because, the custody and keeping of the divine law, is committed by GOD to the Civil Magistrate;","proofs":["Deuteronomy 17:18"],"refs":[{"printed":"Deuteronomy 17:18","osis":["Deut.17.18"]}],"note":null},{"text":"(2) Because, it was foretold, that Kings should be nursing Fathers to the Church;","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null},{"text":"(3) Because, it is the duty of the Magistrate, to take care, that subjects may lead a quiet and peaceable life, in all godliness, and honesty;","proofs":["1 Timothy 2:2"],"refs":[{"printed":"1 Timothy 2:2","osis":["1Tim.2.2"]}],"note":null},{"text":"(4) From the commendable examples of the good kings of Juda;","proofs":["2 Chronicles 29–30"],"refs":[{"printed":"2 Chronicles 29–30","osis":["2Chr.29-2Chr.30"]}],"note":null}],"items":[]}]},{"question":"Doth infidelity, or difference in Religion make void the Magistrates just and legal authority?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Doth it free the people from their due obedience to him?","answer":"No.","segments":[{"text":"No.","proofs":["1 Peter 2:13","Romans 13:1–4","Titus 3:1"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]},{"printed":"Romans 13:1–4","osis":["Rom.13.1-Rom.13.4"]},{"printed":"Titus 3:1","osis":["Titus.3.1"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists, Anabaptists, and others err, who maintain, that subjects ought not to suffer a King that’s an infidel, or obey that King in his just commands, that differs from them in Religion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, we are commanded to submit our selves to every ordinance of man; Namely in all that they command us, if it be not contrary to God and his command; otherwise, (according to) it is better to obey GOD than man. And it is said, for the Lords sake, that is, because it is GODS will to govern us by them. (2) Because, the Christians, which were at Rome, were commanded by the Apostle to subject themselves to the higher powers, and that without exception of Religion and Piety, and even to that heathen the Roman Emperour; (3) Because, the same Apostle writing to Titus, bids him exhort the Cretians his hearers, to obey Magistrates, what manner of ones soever they be, not only believing ones, but also those, that are unbelieving, as then, they were yet most of them; (4) Because, when the Apostle Paul was persued for his life, and charged with matters criminal, he appealled unto Cesar; (5) Because, the Prophet Jeremiah did own the power of Zedekia, who had turned aside to a false worship, and had despised the oath, which he had made to the King of Babylon; Now hear I pray thee, (says the Prophet) O my Lord the King, let my Supplication I pray thee be accepted before thee; (6) Because, Christ himself payed tribute to Cesar, though he was free, being both the Son of GOD by nature, and the Son of David by birth; And he commanded and allowed others to pay; (7) Because, Paul did own and acknowledge the power of King Agrippa;","segments":[{"text":"(1) Because, we are commanded to submit our selves to every ordinance of man;","proofs":["1 Peter 2:13"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null},{"text":"Namely in all that they command us, if it be not contrary to God and his command; otherwise, (according to)","proofs":["Acts 4:19"],"refs":[{"printed":"Acts 4:19","osis":["Acts.4.19"]}],"note":null},{"text":"it is better to obey GOD than man. And it is said, for the Lords sake, that is, because it is GODS will to govern us by them. (2) Because, the Christians, which were at Rome, were commanded by the Apostle to subject themselves to the higher powers, and that without exception of Religion and Piety, and even to that heathen the Roman Emperour;","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"(3) Because, the same Apostle writing to Titus, bids him exhort the Cretians his hearers, to obey Magistrates, what manner of ones soever they be, not only believing ones, but also those, that are unbelieving, as then, they were yet most of them;","proofs":["Titus 3:1"],"refs":[{"printed":"Titus 3:1","osis":["Titus.3.1"]}],"note":null},{"text":"(4) Because, when the Apostle Paul was persued for his life, and charged with matters criminal, he appealled unto Cesar;","proofs":["Acts 25:10–11"],"refs":[{"printed":"Acts 25:10–11","osis":["Acts.25.10-Acts.25.11"]}],"note":null},{"text":"(5) Because, the Prophet Jeremiah did own the power of Zedekia, who had turned aside to a false worship, and had despised the oath, which he had made to the King of Babylon;","proofs":["Ezekiel 17:16–17"],"refs":[{"printed":"Ezekiel 17:16–17","osis":["Ezek.17.16-Ezek.17.17"]}],"note":null},{"text":"Now hear I pray thee, (says the Prophet) O my Lord the King, let my Supplication I pray thee be accepted before thee;","proofs":["Jeremiah 27:20"],"refs":[{"printed":"Jeremiah 27:20","osis":["Jer.27.20"]}],"note":null},{"text":"(6) Because, Christ himself payed tribute to Cesar, though he was free, being both the Son of GOD by nature, and the Son of David by birth;","proofs":["Matthew 17:26"],"refs":[{"printed":"Matthew 17:26","osis":["Matt.17.26"]}],"note":null},{"text":"And he commanded and allowed others to pay;","proofs":["Matthew 22:21","Romans 13:7"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]},{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null},{"text":"(7) Because, Paul did own and acknowledge the power of King Agrippa;","proofs":["Acts 26:2"],"refs":[{"printed":"Acts 26:2","osis":["Acts.26.2"]}],"note":null}],"items":[]}]},{"question":"Is it the duty of people to pray for Magistrates and honour their persons?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Timothy 2:1–2","1 Peter 2:17"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]}],"note":null}],"items":[{"question":"Well then, do not some err, who deny this?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Samuel at the request of Saul, whom he knew the Lord had rejected, returned again after him, and honoured him before the people; (2) Because, the Lord having appointed Magistrates to administer justice and judgement in his name, is so far pleased to honour them, as to call them Gods, and the Children of the high; (3) Because, the Apostle Peter says, fear God and honour the King, parallel to what Paul says, render to all men their dues; honour to whom honour is due; (4) Because, even heathen Magistrates, are called the Lords anointed; And the Lord calls Nebuchadnezzar, his servant; If then such Magistrates ought to be honoured upon that account, much more Christian Magistrates. (5) Because, if we be obliged not to speak evil of dignities; nor revile the Gods; we are obliged to honour dignities, for where a sin is forbidden, the contrary duty is commanded. (6) Because, God commanded his people the Jews to seek the peace of the City (that is, the welfare and prosperity of Babylon) whither he had caused them to be carried away captives; (7) Because, the Prophet, the man of God, besought the Lord in behalf of Jeroboam, and prayed for him, a man that had made Apostacy from the true worship of God, and had made Israel to sin; (8) Because, our blessed Saviour says, render to Cesar, the things that are Cesars; But prayers and supplications are as due to Cesar, as custom and tribute; (9) Because, the Apostle commands us to pray for all that are in authority, that we may lead a quiet and peaceable life; which is the cause wherefore we must pray for Magistrates. For in the Apostles times, and long after, Magistrates were persecutors of the Church of GOD, and hindred the members of Christ to live in peace and godliness; (9) Because, Moses cryed unto the Lord in behalf of Pharoah; Abraham prayed unto God for Abimelech; Jacob blessed Pharoah; (10) Because, many blessed Martyrs going to death have prayed for their persecuting Magistrates, following the example, and command of our blessed Saviour;","segments":[{"text":"(1) Because, Samuel at the request of Saul, whom he knew the Lord had rejected, returned again after him, and honoured him before the people;","proofs":["1 Samuel 15:31"],"refs":[{"printed":"1 Samuel 15:31","osis":["1Sam.15.31"]}],"note":null},{"text":"(2) Because, the Lord having appointed Magistrates to administer justice and judgement in his name, is so far pleased to honour them, as to call them Gods, and the Children of the high;","proofs":["Psalm 82:1, 6"],"refs":[{"printed":"Psalm 82:1, 6","osis":["Ps.82.1","Ps.82.6"]}],"note":null},{"text":"(3) Because, the Apostle Peter says, fear God and honour the King, parallel to what Paul says, render to all men their dues; honour to whom honour is due;","proofs":["1 Peter 2:17","Romans 13:7"],"refs":[{"printed":"1 Peter 2:17","osis":["1Pet.2.17"]},{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null},{"text":"(4) Because, even heathen Magistrates, are called the Lords anointed;","proofs":["Isaiah 45:1"],"refs":[{"printed":"Isaiah 45:1","osis":["Isa.45.1"]}],"note":null},{"text":"And the Lord calls Nebuchadnezzar, his servant;","proofs":["Jeremiah 27:6"],"refs":[{"printed":"Jeremiah 27:6","osis":["Jer.27.6"]}],"note":null},{"text":"If then such Magistrates ought to be honoured upon that account, much more Christian Magistrates. (5) Because, if we be obliged not to speak evil of dignities;","proofs":["2 Peter 2:11"],"refs":[{"printed":"2 Peter 2:11","osis":["2Pet.2.11"]}],"note":null},{"text":"nor revile the Gods;","proofs":["Exodus 22:8"],"refs":[{"printed":"Exodus 22:8","osis":["Exod.22.8"]}],"note":null},{"text":"we are obliged to honour dignities, for where a sin is forbidden, the contrary duty is commanded. (6) Because, God commanded his people the Jews to seek the peace of the City (that is, the welfare and prosperity of Babylon) whither he had caused them to be carried away captives;","proofs":["Jeremiah 29:7"],"refs":[{"printed":"Jeremiah 29:7","osis":["Jer.29.7"]}],"note":null},{"text":"(7) Because, the Prophet, the man of God, besought the Lord in behalf of Jeroboam, and prayed for him, a man that had made Apostacy from the true worship of God, and had made Israel to sin;","proofs":["1 Kings 13:3"],"refs":[{"printed":"1 Kings 13:3","osis":["1Kgs.13.3"]}],"note":null},{"text":"(8) Because, our blessed Saviour says, render to Cesar, the things that are Cesars;","proofs":["Matthew 22:21"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null},{"text":"But prayers and supplications are as due to Cesar, as custom and tribute;","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"(9) Because, the Apostle commands us to pray for all that are in authority, that we may lead a quiet and peaceable life; which is the cause wherefore we must pray for Magistrates. For in the Apostles times, and long after, Magistrates were persecutors of the Church of GOD, and hindred the members of Christ to live in peace and godliness;","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null},{"text":"(9) Because, Moses cryed unto the Lord in behalf of Pharoah;","proofs":["Exodus 8:12"],"refs":[{"printed":"Exodus 8:12","osis":["Exod.8.12"]}],"note":null},{"text":"Abraham prayed unto God for Abimelech;","proofs":["Genesis 20:17"],"refs":[{"printed":"Genesis 20:17","osis":["Gen.20.17"]}],"note":null},{"text":"Jacob blessed Pharoah;","proofs":["Genesis 47:7, 10"],"refs":[{"printed":"Genesis 47:7, 10","osis":["Gen.47.7","Gen.47.10"]}],"note":null},{"text":"(10) Because, many blessed Martyrs going to death have prayed for their persecuting Magistrates, following the example, and command of our blessed Saviour;","proofs":["Luke 23:34","Matthew 5:44"],"refs":[{"printed":"Luke 23:34","osis":["Luke.23.34"]},{"printed":"Matthew 5:44","osis":["Matt.5.44"]}],"note":null}],"items":[]}]},{"question":"Ought any man at his own hand, or at the instigation of other men, to assassinate or kill a Magistrate, or any private or publick person, under the pretence, they are Hereticks, and Persecutors of the truth?","answer":"No.","segments":[{"text":"No.","proofs":["Exodus 20:13","Proverbs 1:10–11"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]},{"printed":"Proverbs 1:10–11","osis":["Prov.1.10-Prov.1.11"]}],"note":null}],"items":[{"question":"Well then, do not those men of the Romish-Church err, and others too, who own this dangerous Tenet?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, all sort of murder is expresly forbidden in the sixth command, thou shalt not kill; Where there is a clear distinction made by Thou, between a private man and a publick Magistrate, that doth it by divine authority. (2) Because, though Saul was a man rejected of God () yet David says to the Amalekite, how wast thou not affrayed to stretch forth thine hand, to destroy the Lords anointed; see (3) Because, whatever may be alledged from Phineas his fact; from Ehuds fact in stobbing Eglon; from Samuels fact in killing Agag, and from Elijahs fact in killing the Priests of Baal; they will not by any means favour private mens assassinations; for certainly Phineas had a divine motion, as Ehud had; stirring him up, which was evident by the Lords approving the fact, and rewarding it. Samuel (no doubt) was moved hereunto by an inward motion and instinct of God, and the conduct of his Spirit, as was Elijah; so that their facts, and suck like were altogether particular, and cannot be abused by imitation, and followed by every one, as rules, whose calling is not properly to use the sword of justice. (4) Because, it would bring a Mass of confusion, to the utter ruine of all Societies, if every man at his own hand might execute vindictive justice upon offenders, who deserve it, or upon pretence they do deserve it, which is to fight against God, who is the God of order politick, as well, as Ecclesiastick, and not of confusion. (5) Because, the wrath of man worketh not the righteousness of God; (6) Because, it is a contempt of publick laws, and publick order. It is an usurpation of the Magistrates sword, which God hath put into his hand for punishing and protecting, It is an invasion of Gods right and prerogative of executing vengeance, which he hath so expresly reserved to himself; (6) Because, Solomon sayes, my son, if sinners entice thee, consent thou not, if they say come with us, let us lay wait for blood, let us lurk privily for the innocent, walk not thou in the way with them. (7) Because, a righteous man regardeth the life of his beast, much more ought a righteous man to regard the life of his neighbour; The sin of murder may be many wayes aggravated. First by the quality of the person murdered, whether he be a superiour, as a Magistrate, or Minister, or parent, or whether he be of a near relation, as a brother, or near kinsman. Secondly, from the manner, extream cruelty being used, or sudden and unexpected death, putting a man into eternity in the twinckling of an eye. To which we may add deliberation and premediate murder, of which Solomon speaks in the forecited place.","segments":[{"text":"(1) Because, all sort of murder is expresly forbidden in the sixth command, thou shalt not kill;","proofs":["Exodus 20:13"],"refs":[{"printed":"Exodus 20:13","osis":["Exod.20.13"]}],"note":null},{"text":"Where there is a clear distinction made by Thou, between a private man and a publick Magistrate, that doth it by divine authority. (2) Because, though Saul was a man rejected of God ()","proofs":["1 Samuel 15:26"],"refs":[{"printed":"1 Samuel 15:26","osis":["1Sam.15.26"]}],"note":null},{"text":"yet David says to the Amalekite, how wast thou not affrayed to stretch forth thine hand, to destroy the Lords anointed;","proofs":["2 Samuel 1:14"],"refs":[{"printed":"2 Samuel 1:14","osis":["2Sam.1.14"]}],"note":null},{"text":"see","proofs":["1 Samuel 24:5","26:9"],"refs":[{"printed":"1 Samuel 24:5","osis":["1Sam.24.5"]},{"printed":"26:9","osis":["1Sam.26.9"]}],"note":null},{"text":"(3) Because, whatever may be alledged from Phineas his fact;","proofs":["Numbers 25:8"],"refs":[{"printed":"Numbers 25:8","osis":["Num.25.8"]}],"note":null},{"text":"from Ehuds fact in stobbing Eglon;","proofs":["Judges 3:21"],"refs":[{"printed":"Judges 3:21","osis":["Judg.3.21"]}],"note":null},{"text":"from Samuels fact in killing Agag,","proofs":["1 Samuel 15:33"],"refs":[{"printed":"1 Samuel 15:33","osis":["1Sam.15.33"]}],"note":null},{"text":"and from Elijahs fact in killing the Priests of Baal;","proofs":["1 Kings 18:40"],"refs":[{"printed":"1 Kings 18:40","osis":["1Kgs.18.40"]}],"note":null},{"text":"they will not by any means favour private mens assassinations; for certainly Phineas had a divine motion, as Ehud had; stirring him up, which was evident by the Lords approving the fact, and rewarding it. Samuel (no doubt) was moved hereunto by an inward motion and instinct of God, and the conduct of his Spirit, as was Elijah; so that their facts, and suck like were altogether particular, and cannot be abused by imitation, and followed by every one, as rules, whose calling is not properly to use the sword of justice. (4) Because, it would bring a Mass of confusion, to the utter ruine of all Societies, if every man at his own hand might execute vindictive justice upon offenders, who deserve it, or upon pretence they do deserve it, which is to fight against God, who is the God of order politick, as well, as Ecclesiastick, and not of confusion. (5) Because, the wrath of man worketh not the righteousness of God;","proofs":["James 1:20"],"refs":[{"printed":"James 1:20","osis":["Jas.1.20"]}],"note":null},{"text":"(6) Because, it is a contempt of publick laws, and publick order. It is an usurpation of the Magistrates sword, which God hath put into his hand for punishing and protecting, It is an invasion of Gods right and prerogative of executing vengeance, which he hath so expresly reserved to himself;","proofs":["Psalm 94:1","Romans 12:19","Deuteronomy 32:35","Proverbs 25:21–22"],"refs":[{"printed":"Psalm 94:1","osis":["Ps.94.1"]},{"printed":"Romans 12:19","osis":["Rom.12.19"]},{"printed":"Deuteronomy 32:35","osis":["Deut.32.35"]},{"printed":"Proverbs 25:21–22","osis":["Prov.25.21-Prov.25.22"]}],"note":null},{"text":"(6) Because, Solomon sayes, my son, if sinners entice thee, consent thou not, if they say come with us, let us lay wait for blood, let us lurk privily for the innocent, walk not thou in the way with them.","proofs":["Proverbs 1:10–11"],"refs":[{"printed":"Proverbs 1:10–11","osis":["Prov.1.10-Prov.1.11"]}],"note":null},{"text":"(7) Because, a righteous man regardeth the life of his beast, much more ought a righteous man to regard the life of his neighbour;","proofs":["Proverbs 12:10"],"refs":[{"printed":"Proverbs 12:10","osis":["Prov.12.10"]}],"note":null},{"text":"The sin of murder may be many wayes aggravated. First by the quality of the person murdered, whether he be a superiour, as a Magistrate, or Minister, or parent, or whether he be of a near relation, as a brother, or near kinsman. Secondly, from the manner, extream cruelty being used, or sudden and unexpected death, putting a man into eternity in the twinckling of an eye. To which we may add deliberation and premediate murder, of which Solomon speaks in the forecited place.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are Ecclesiastick Persons exempted from due obedience to the Magistrate?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 13:1","1 Kings 2:26","Acts 25:9–11","2 Peter 2:1, 10–11","Jude 8–11"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"1 Kings 2:26","osis":["1Kgs.2.26"]},{"printed":"Acts 25:9–11","osis":["Acts.25.9-Acts.25.11"]},{"printed":"2 Peter 2:1, 10–11","osis":["2Pet.2.1","2Pet.2.10-2Pet.2.11"]},{"printed":"Jude 8–11","osis":["Jude.1.8-Jude.1.11"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that the Clergy (as they call them) and their goods are altogether free, by the Law of God from Secular Powers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the command of obedience is general, and universal. let every soul be subject; (2) Because, Christ commanded the Pharisees, who were of the Clergy, to render unto Cesar, the things which are Cesars; Nay Christ himself, payed tribute money, to wit, a Stater, in value two shillings, and three pence, which Peter found in the fishes mouth, when he opened it; (3) Because, Paul did acknowledge himself subject to the Magistrate, when he appealled unto Cesar; (4) From the example of the Priests who were subject to their Kings. Did not Abiather at Solomons command, go to Anothoth?","segments":[{"text":"(1) Because, the command of obedience is general, and universal. let every soul be subject;","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"(2) Because, Christ commanded the Pharisees, who were of the Clergy, to render unto Cesar, the things which are Cesars;","proofs":["Matthew 22:21"],"refs":[{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null},{"text":"Nay Christ himself, payed tribute money, to wit, a Stater, in value two shillings, and three pence, which Peter found in the fishes mouth, when he opened it;","proofs":["Matthew 17:27"],"refs":[{"printed":"Matthew 17:27","osis":["Matt.17.27"]}],"note":null},{"text":"(3) Because, Paul did acknowledge himself subject to the Magistrate, when he appealled unto Cesar;","proofs":["Acts 25:11"],"refs":[{"printed":"Acts 25:11","osis":["Acts.25.11"]}],"note":null},{"text":"(4) From the example of the Priests who were subject to their Kings. Did not Abiather at Solomons command, go to Anothoth?","proofs":["1 Kings 2:26"],"refs":[{"printed":"1 Kings 2:26","osis":["1Kgs.2.26"]}],"note":null}],"items":[]}]},{"question":"Hath the Pope any Power, or Jurisdiction over Magistrates, in their dominions, or over any of their people?","answer":"No.","segments":[{"text":"No.","proofs":["Revelation 13:15–17","2 Thessalonians 2:4"],"refs":[{"printed":"Revelation 13:15–17","osis":["Rev.13.15-Rev.13.17"]},{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that the Pope of Rome, as Pope, hath full power by divine right, over the whole World, as well in matters Civil as Ecclesiastical?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ expresly discharges his Disciples, from taking to themselves, any such power or dominion, (2) Because, the Kingdom of Christ is not of this World▪ Neither ought the Popes Kingdom to be of this World who calls himself the Vicar of Christ. That is, one who supplieth Christs room, and taketh pains for him, his Depute here on Earth. (3) Because, when the people would have made Christ a King, he departed again into a mountain himself alone; (4) Because, the Apostle Peter discharged this Dominion; (5) Because, its never heard, that any of the Apostles did ever use any civil power, or command; or sate as judges in civil matters, but stood alwayes to be judged, by Civil powers, as is evident from the History of the Acts. (6) Because, GOD hath put a difference, between the Government of the Church, and the Civil Government; and hath given to each, their own proper, and distinct Officers. Neither can the one invade the other without very great sin; (7) Because, it is the mark of Antichrist, to exalt himself above all, that is called God;","segments":[{"text":"(1) Because, Christ expresly discharges his Disciples, from taking to themselves, any such power or dominion,","proofs":["Matthew 20:25","Mark 10:42"],"refs":[{"printed":"Matthew 20:25","osis":["Matt.20.25"]},{"printed":"Mark 10:42","osis":["Mark.10.42"]}],"note":null},{"text":"(2) Because, the Kingdom of Christ is not of this World▪","proofs":["John 18:36"],"refs":[{"printed":"John 18:36","osis":["John.18.36"]}],"note":null},{"text":"Neither ought the Popes Kingdom to be of this World who calls himself the Vicar of Christ. That is, one who supplieth Christs room, and taketh pains for him, his Depute here on Earth. (3) Because, when the people would have made Christ a King, he departed again into a mountain himself alone;","proofs":["John 6:15"],"refs":[{"printed":"John 6:15","osis":["John.6.15"]}],"note":null},{"text":"(4) Because, the Apostle Peter discharged this Dominion;","proofs":["1 Peter 5:1–3"],"refs":[{"printed":"1 Peter 5:1–3","osis":["1Pet.5.1-1Pet.5.3"]}],"note":null},{"text":"(5) Because, its never heard, that any of the Apostles did ever use any civil power, or command; or sate as judges in civil matters, but stood alwayes to be judged, by Civil powers, as is evident from the History of the Acts. (6) Because, GOD hath put a difference, between the Government of the Church, and the Civil Government; and hath given to each, their own proper, and distinct Officers. Neither can the one invade the other without very great sin;","proofs":["2 Chronicles 19:8–11"],"refs":[{"printed":"2 Chronicles 19:8–11","osis":["2Chr.19.8-2Chr.19.11"]}],"note":null},{"text":"(7) Because, it is the mark of Antichrist, to exalt himself above all, that is called God;","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":24,"title":"Of Marriage and Divorce","part":null,"questions":[],"paragraphs":["24.1","24.2","24.3","24.4","24.5","24.6"],"clauses":[],"items":[{"question":"Is Marriage between one man and one woman?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it lawful for a man, to have more than one wife, or for a woman, to have more than one husband at the same time?","answer":"No.","segments":[{"text":"No.","proofs":["Genesis 2:24","Matthew 19:5–6","Proverbs 2:17"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]},{"printed":"Matthew 19:5–6","osis":["Matt.19.5-Matt.19.6"]},{"printed":"Proverbs 2:17","osis":["Prov.2.17"]}],"note":null}],"items":[]},{"question":"Well then, do not the Anabaptists, and Familists err, who maintain, that it is lawful for a Christian, not only to have more wives at the same time, but as many as he desires?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the having of two wives, or many wives, is contrary to the first institution of Marriage, for the Lord gave to Adam, one wife only; (2) Because, the Law of God forbidds expresly Bigamie, or two wives; (3) Because, the Lord doth find fault sharply, with Polygamie, many wives; (4) Because, Christ says, he that puts away his wife (except in the case of Adultery) and marries another, committeth adultery; But if it were lawful to have at one time, more wives than one, he should not be guilty of adultery in marrying another, whether he put away the former wife or not. (5) Because, Bigamie and Polygamie, take away the true peace of a wedded life, as is evident from the examples of Jacob; And of Elkana; (6) Because, the invention of Bigamie; was the device of a wicked man Lamech;","segments":[{"text":"(1) Because, the having of two wives, or many wives, is contrary to the first institution of Marriage, for the Lord gave to Adam, one wife only;","proofs":["Genesis 2:24"],"refs":[{"printed":"Genesis 2:24","osis":["Gen.2.24"]}],"note":null},{"text":"(2) Because, the Law of God forbidds expresly Bigamie, or two wives;","proofs":["Leviticus 18:18"],"refs":[{"printed":"Leviticus 18:18","osis":["Lev.18.18"]}],"note":null},{"text":"(3) Because, the Lord doth find fault sharply, with Polygamie, many wives;","proofs":["Malachi 2:14–15"],"refs":[{"printed":"Malachi 2:14–15","osis":["Mal.2.14-Mal.2.15"]}],"note":null},{"text":"(4) Because, Christ says, he that puts away his wife (except in the case of Adultery) and marries another, committeth adultery;","proofs":["Matthew 19:9"],"refs":[{"printed":"Matthew 19:9","osis":["Matt.19.9"]}],"note":null},{"text":"But if it were lawful to have at one time, more wives than one, he should not be guilty of adultery in marrying another, whether he put away the former wife or not. (5) Because, Bigamie and Polygamie, take away the true peace of a wedded life, as is evident from the examples of Jacob;","proofs":["Genesis 30"],"refs":[{"printed":"Genesis 30","osis":["Gen.30"]}],"note":null},{"text":"And of Elkana;","proofs":["1 Samuel 1:6"],"refs":[{"printed":"1 Samuel 1:6","osis":["1Sam.1.6"]}],"note":null},{"text":"(6) Because, the invention of Bigamie; was the device of a wicked man Lamech;","proofs":["Genesis 4:19"],"refs":[{"printed":"Genesis 4:19","osis":["Gen.4.19"]}],"note":null}],"items":[]}]},{"question":"Is it lawful for all sorts of people to marry, who are able with judgement to give their consent?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Hebrews 13:4","1 Timothy 4:3","1 Corinthians 7:36–38","Genesis 24:57–58"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]},{"printed":"1 Corinthians 7:36–38","osis":["1Cor.7.36-1Cor.7.38"]},{"printed":"Genesis 24:57–58","osis":["Gen.24.57-Gen.24.58"]}],"note":null}],"items":[{"question":"Well then, doth not the Popish-Church err, that forbids, and discharges marriage to their Church men?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, marriage is honourable among all men, and the bed undefiled; (2) Because, the Apostle commands, for avoiding fornication, every man to have his own wife, and every woman to have her own husband; (3) Because, the Apostle reckons up the forbidding of marriage, among the doctrines of devils; (4) Because, a Bishop must be the husband of one wife; (5) Because, the Apostle reckons over the qualifications which are requisite for Bishops wives; (6) Because, it can be gathered from Scripture, that some of the Apostles, and other Ministers of the Gospel, have been married persons. Concerning Peter, the matter is evident: And we read that Philip the Evangelist, had four daughters, all of them Prophetesses; And sayes not the Apostle, have we not power to lead about a sister, a wife, as well, as other Apostles, and all the brethren of the Lord, and Cephas;","segments":[{"text":"(1) Because, marriage is honourable among all men, and the bed undefiled;","proofs":["Hebrews 13:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"note":null},{"text":"(2) Because, the Apostle commands, for avoiding fornication, every man to have his own wife, and every woman to have her own husband;","proofs":["1 Corinthians 7:2"],"refs":[{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]}],"note":null},{"text":"(3) Because, the Apostle reckons up the forbidding of marriage, among the doctrines of devils;","proofs":["1 Timothy 4:3"],"refs":[{"printed":"1 Timothy 4:3","osis":["1Tim.4.3"]}],"note":null},{"text":"(4) Because, a Bishop must be the husband of one wife;","proofs":["1 Timothy 3:2, 4","Titus 1:6"],"refs":[{"printed":"1 Timothy 3:2, 4","osis":["1Tim.3.2","1Tim.3.4"]},{"printed":"Titus 1:6","osis":["Titus.1.6"]}],"note":null},{"text":"(5) Because, the Apostle reckons over the qualifications which are requisite for Bishops wives;","proofs":["1 Timothy 3:11"],"refs":[{"printed":"1 Timothy 3:11","osis":["1Tim.3.11"]}],"note":null},{"text":"(6) Because, it can be gathered from Scripture, that some of the Apostles, and other Ministers of the Gospel, have been married persons. Concerning Peter, the matter is evident:","proofs":["Matthew 8:14","Mark 1:30"],"refs":[{"printed":"Matthew 8:14","osis":["Matt.8.14"]},{"printed":"Mark 1:30","osis":["Mark.1.30"]}],"note":null},{"text":"And we read that Philip the Evangelist, had four daughters, all of them Prophetesses;","proofs":["Acts 21:9"],"refs":[{"printed":"Acts 21:9","osis":["Acts.21.9"]}],"note":null},{"text":"And sayes not the Apostle, have we not power to lead about a sister, a wife, as well, as other Apostles, and all the brethren of the Lord, and Cephas;","proofs":["1 Corinthians 9:5"],"refs":[{"printed":"1 Corinthians 9:5","osis":["1Cor.9.5"]}],"note":null}],"items":[]}]},{"question":"Ought marriage to be within the degrees of consanguinity, or affinity forbidden in the Word?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Can incestuous marriages ever be made lawful, by any law of man, or consent of parties, so as these Persons, may live together, as man, and wife?","answer":"No.","segments":[{"text":"No.","proofs":["1 Corinthians 5:1","Amos 2:7","Mark 6:18","Leviticus 18:24–28"],"refs":[{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]},{"printed":"Amos 2:7","osis":["Amos.2.7"]},{"printed":"Mark 6:18","osis":["Mark.6.18"]},{"printed":"Leviticus 18:24–28","osis":["Lev.18.24-Lev.18.28"]}],"note":null}],"items":[]},{"question":"Well then, doth not the Popish-Church err, that speaks in the decrees of the Council of Trent, after this manner. If any man affirm, that these degrees only of Consanguinity or Affinity, which are set down in Leviticus, may hinder a contract of Marriage to be made, or may dissolve a marriage contract already made; and that the Church hath not power to dispense with some of these degrees (that is to say to permit incest) or may not make new Laws, and constitute far more forbidden degrees, than are exprest in Leviticus, let him be an Anathema, and accursed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"Before this be done, take notice, that there are here two heads to be considered. First, Whether or not we must stand, to the forbidden degrees of Consanguinity and Affinity exprest in Leviticus:","segments":[{"text":"Before this be done, take notice, that there are here two heads to be considered. First, Whether or not we must stand, to the forbidden degrees of Consanguinity and Affinity exprest in Leviticus:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Secondly, Whether, to these degrees set down as forbidden in Leviticus, new degrees may be added by the Church of Rome, which will render a marriage incestuous?","answer":"To which we answer, that it is not in the power of any creature to dispense (that is to say, to suffer that to be used, which is forbidden by the Law of God) with any of these Laws in Leviticus, which forbid incestuous marriages. And next, we affirm, neither is it in the power of any creature, to add to these degrees forbidden in Leviticus, any other which are not forbidden, (1) Because, such a power of dispensing, is not to be found in all the Scripture. (2) Because, the Lord sayes expresly, what thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it; But the Lord himself hath made these Laws, and established these Marches so sure, that no Council, no Pope, no Creature, can either dispense with any of them, or add new ones to them. See (3) Because, these Laws are of common, and perpetual right; and therefore cannot be dispensed with. For the breach of them is reckoned up, amongst the abominations wherewith the Nations about polluted and defiled the land;","segments":[{"text":"To which we answer, that it is not in the power of any creature to dispense (that is to say, to suffer that to be used, which is forbidden by the Law of God) with any of these Laws in Leviticus, which forbid incestuous marriages. And next, we affirm, neither is it in the power of any creature, to add to these degrees forbidden in Leviticus, any other which are not forbidden, (1) Because, such a power of dispensing, is not to be found in all the Scripture. (2) Because, the Lord sayes expresly, what thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it;","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null},{"text":"But the Lord himself hath made these Laws, and established these Marches so sure, that no Council, no Pope, no Creature, can either dispense with any of them, or add new ones to them. See","proofs":["Leviticus 18"],"refs":[{"printed":"Leviticus 18","osis":["Lev.18"]}],"note":null},{"text":"(3) Because, these Laws are of common, and perpetual right; and therefore cannot be dispensed with. For the breach of them is reckoned up, amongst the abominations wherewith the Nations about polluted and defiled the land;","proofs":["Leviticus 18:24–25, 27"],"refs":[{"printed":"Leviticus 18:24–25, 27","osis":["Lev.18.24-Lev.18.25","Lev.18.27"]}],"note":null}],"items":[]}]},{"question":"Is it lawful to marry a second wife, after the first is dead?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is it lawful after divorce to marry another, as if the offending party were dead?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 5:31–32","Romans 7:2–3","Matthew 19:9"],"refs":[{"printed":"Matthew 5:31–32","osis":["Matt.5.31-Matt.5.32"]},{"printed":"Romans 7:2–3","osis":["Rom.7.2-Rom.7.3"]},{"printed":"Matthew 19:9","osis":["Matt.19.9"]}],"note":null}],"items":[]},{"question":"Well then, do not the Novatians, the Puritans of old, truely so called: and the Tertullianists err, who absolutely condemned second marriages?","answer":"Yes. This absurd tenet is confuted from and from","segments":[{"text":"Yes. This absurd tenet is confuted from","proofs":["Romans 7:2–3"],"refs":[{"printed":"Romans 7:2–3","osis":["Rom.7.2-Rom.7.3"]}],"note":null},{"text":"and from","proofs":["1 Corinthians 7:39"],"refs":[{"printed":"1 Corinthians 7:39","osis":["1Cor.7.39"]}],"note":null}],"items":[]},{"question":"Do not likewise the Papists err, who deny, that after divorce, second marriages are permitted to Christians?","answer":"Yes. But here by two distinctions they explain their mind. First, They distinguish between Cohabitation, the Bed, and the Ty. The first is, the dwelling together of man and woman, in one family. The second is, the right of giving, and requiring due benevolence. The third is that, whereby both are made one: whereby the one cannot but be the others while they are both living. They distinguish next, between persons that are believers, and that are unbelievers. If then both parties, or one of them be unbelievers, they grant that the marriage is valide, both as to Cohabitation, to the marriage bed; and to the Ty, or Bond. But if both parties be Christians, they think that the marriage may be dissolved, as to bedding together, and Cohabitation, yet the Bond standeth sure, and abideth unloosable: especially, if the marriage be contracted after Baptism: and therefore a second marriage after divorce is unlawful to any of them.","segments":[{"text":"Yes. But here by two distinctions they explain their mind. First, They distinguish between Cohabitation, the Bed, and the Ty. The first is, the dwelling together of man and woman, in one family. The second is, the right of giving, and requiring due benevolence. The third is that, whereby both are made one: whereby the one cannot but be the others while they are both living. They distinguish next, between persons that are believers, and that are unbelievers. If then both parties, or one of them be unbelievers, they grant that the marriage is valide, both as to Cohabitation, to the marriage bed; and to the Ty, or Bond. But if both parties be Christians, they think that the marriage may be dissolved, as to bedding together, and Cohabitation, yet the Bond standeth sure, and abideth unloosable: especially, if the marriage be contracted after Baptism: and therefore a second marriage after divorce is unlawful to any of them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But this is easily confuted?","answer":"(1) Because, Christ permitted marriage after divorce; Here Christ forbidding a man to put away his wife, and to marry another, in express words, excepts the case of Fornication. Therefore he suffers a man to put away his wife in the case of Fornication, and to marry another. (2) Because, the Apostle says, but if the unbelieving depart, let him depart: for a brother, or sister, is not under bondage in such cases; Therefore, if a brother or sister, when there is such a wilful and obstinate desertion, be not under bondage, then surely the Bond is dissolved: and all remedies being tryed in vain, for bringing back the obstinate party, I doubt not, but the innocent party may marry another without blame. If this be, then much more may the innocent party marry another, when a Divorce is obtained.","segments":[{"text":"(1) Because, Christ permitted marriage after divorce;","proofs":["Matthew 5:31–32","19:9"],"refs":[{"printed":"Matthew 5:31–32","osis":["Matt.5.31-Matt.5.32"]},{"printed":"19:9","osis":["Matt.19.9"]}],"note":null},{"text":"Here Christ forbidding a man to put away his wife, and to marry another, in express words, excepts the case of Fornication. Therefore he suffers a man to put away his wife in the case of Fornication, and to marry another. (2) Because, the Apostle says, but if the unbelieving depart, let him depart: for a brother, or sister, is not under bondage in such cases;","proofs":["1 Corinthians 7:15"],"refs":[{"printed":"1 Corinthians 7:15","osis":["1Cor.7.15"]}],"note":null},{"text":"Therefore, if a brother or sister, when there is such a wilful and obstinate desertion, be not under bondage, then surely the Bond is dissolved: and all remedies being tryed in vain, for bringing back the obstinate party, I doubt not, but the innocent party may marry another without blame. If this be, then much more may the innocent party marry another, when a Divorce is obtained.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is nothing but Adultery, or such wilful desertion, as can no way be remedied, by the Church, or Civil Magistrate, a sufficient cause of dissolving the bond of Marriage?","answer":"Nothing.","segments":[{"text":"Nothing.","proofs":["Matthew 19:8–9","1 Corinthians 7:15","Matthew 19:6"],"refs":[{"printed":"Matthew 19:8–9","osis":["Matt.19.8-Matt.19.9"]},{"printed":"1 Corinthians 7:15","osis":["1Cor.7.15"]},{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"note":null}],"items":[{"question":"Well then, do not the Enthusiasts, and Familists err, who maintain, that it is free to a man, to put away his wife when he pleaseth?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the God of Israel hatteth putting away; (2) Because, whosoever putteth away his wife, except in case of Fornication, he causeth her to commit Adultery; (3) Because, the Apostle says, art thou bound to a wife, seek not to be loosed;","segments":[{"text":"(1) Because, the God of Israel hatteth putting away;","proofs":["Malachi 2:16"],"refs":[{"printed":"Malachi 2:16","osis":["Mal.2.16"]}],"note":null},{"text":"(2) Because, whosoever putteth away his wife, except in case of Fornication, he causeth her to commit Adultery;","proofs":["Matthew 5:32"],"refs":[{"printed":"Matthew 5:32","osis":["Matt.5.32"]}],"note":null},{"text":"(3) Because, the Apostle says, art thou bound to a wife, seek not to be loosed;","proofs":["1 Corinthians 7:27"],"refs":[{"printed":"1 Corinthians 7:27","osis":["1Cor.7.27"]}],"note":null}],"items":[]},{"question":"Do not likewise the Papists err, who maintain that there are other causes of divorce, than Adultery and wilful desertion?","answer":"Yes. They first tell us, that marriage contracted, but not consummated, may be dissolved; to wit, by a Monastick Vow of a perpetual single life. They tell us secondly, that infidelity, and heresie are just causes of divorce. So say the Anabaptists. And thirdly, they tell us that murder committed upon the hope of getting such a Match, is a sufficient cause of divorce. That coldness, perpetual impotency, and such like fancies are causes?","segments":[{"text":"Yes. They first tell us, that marriage contracted, but not consummated, may be dissolved; to wit, by a Monastick Vow of a perpetual single life. They tell us secondly, that infidelity, and heresie are just causes of divorce. So say the Anabaptists. And thirdly, they tell us that murder committed upon the hope of getting such a Match, is a sufficient cause of divorce. That coldness, perpetual impotency, and such like fancies are causes?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ says, what God hath joyned together, let no man put asunder, But marriage contracted, and ratified, though not consummated, is made by God: therefore it cannot be dissolved by man. Neither ought any man once married, to turn a Monck; for a single life is only fit for those, that have the gift of Continency; for God commands them, that have it not, to marry; (2) Neither can infidelity, or heresie, be a ground of divorce, as is clear from If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman that hath an husband, that believeth not, if he be pleased, to dwell with her, let her not leave him.","segments":[{"text":"(1) Because, Christ says, what God hath joyned together, let no man put asunder,","proofs":["Matthew 19:6"],"refs":[{"printed":"Matthew 19:6","osis":["Matt.19.6"]}],"note":null},{"text":"But marriage contracted, and ratified, though not consummated, is made by God: therefore it cannot be dissolved by man. Neither ought any man once married, to turn a Monck; for a single life is only fit for those, that have the gift of Continency; for God commands them, that have it not, to marry;","proofs":["1 Corinthians 7:9"],"refs":[{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"note":null},{"text":"(2) Neither can infidelity, or heresie, be a ground of divorce, as is clear from","proofs":["1 Corinthians 7:12–13"],"refs":[{"printed":"1 Corinthians 7:12–13","osis":["1Cor.7.12-1Cor.7.13"]}],"note":null},{"text":"If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman that hath an husband, that believeth not, if he be pleased, to dwell with her, let her not leave him.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":25,"title":"Of the CHURCH","part":null,"questions":[],"paragraphs":["25.1","25.2","25.3","25.4","25.5","25.6"],"clauses":[],"items":[{"question":"Doth the Catholick, or Universal Church which is invisible, consist of the whole number of Elect, that have been, are, or shall be gathered into one under Christ, the head thereof?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Ephesians 1:10, 22–23","5:23, 27","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]},{"printed":"5:23, 27","osis":["Eph.5.23","Eph.5.27"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null}],"items":[{"question":"Well then, doth not the Popish-Church err, who deny any Catholick invisible Church, consisting of the Elect only, effectually called: who maintain, the Catholick Church, to be absolutely visible, and as visible a Society, as the Republick of Venice, or the kingdom of France: and that it consists no less of reprobates, unbelievers, great and manifest sinners, void of all inward and true grace, than of the Elect effectually called?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, we profess to believe, according to the Creed, that there is a Church Universal, namely such a one, as we have now described: but what we believe must be invisible; (2) Because, the internal form of the Church (namely her effectual calling by the Word and Spirit;) is invisible; (3) Because, the glory of the Kings daughter (that is of the Universal Church, as the Adversaries themselves confess) is internal, and therefore hidden and invisible; (4) Because, the Word tells us, that there is a Church, even the number of those, whom Christ hath loved; for whom he gave himself to the death; whom he hath sanctified, and washen and cleansed, and redeemed, with his own blood, and whom at last, he will glorifie; (5) Because, the Scripture tells; that there is a Church, which is the mystical body of Christ (and therefore invisible to the eyes) which by a most mystical, and most marvelous union, is conjoyned, and united straitly with him; (6) Because, the Church Universal, as to its internal forme, is a spiritual house, built of lively stones, in Christ; (7) Because, the members of the Church Universal, considered as to their internal state, and condition, are united, and conjoyned together in one body, by one Spirit, and by one Faith; (8) Because, the members of the Church Universal, considered the former way, are the lively members of Christ, which he himself doth cherish with a lively, and quickning nurishment;","segments":[{"text":"(1) Because, we profess to believe, according to the Creed, that there is a Church Universal, namely such a one, as we have now described: but what we believe must be invisible;","proofs":["Hebrews 11:1"],"refs":[{"printed":"Hebrews 11:1","osis":["Heb.11.1"]}],"note":null},{"text":"(2) Because, the internal form of the Church (namely her effectual calling by the Word and Spirit;)","proofs":["1 Peter 2:9"],"refs":[{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"is invisible;","proofs":["2 Timothy 2:19","1 Corinthians 2:11"],"refs":[{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]},{"printed":"1 Corinthians 2:11","osis":["1Cor.2.11"]}],"note":null},{"text":"(3) Because, the glory of the Kings daughter (that is of the Universal Church, as the Adversaries themselves confess) is internal, and therefore hidden and invisible;","proofs":["Psalm 45:13"],"refs":[{"printed":"Psalm 45:13","osis":["Ps.45.13"]}],"note":null},{"text":"(4) Because, the Word tells us, that there is a Church, even the number of those, whom Christ hath loved; for whom he gave himself to the death; whom he hath sanctified, and washen and cleansed, and redeemed, with his own blood, and whom at last, he will glorifie;","proofs":["Ephesians 5:25–27"],"refs":[{"printed":"Ephesians 5:25–27","osis":["Eph.5.25-Eph.5.27"]}],"note":null},{"text":"(5) Because, the Scripture tells; that there is a Church, which is the mystical body of Christ (and therefore invisible to the eyes) which by a most mystical, and most marvelous union, is conjoyned, and united straitly with him;","proofs":["Ephesians 1:10, 22–23"],"refs":[{"printed":"Ephesians 1:10, 22–23","osis":["Eph.1.10","Eph.1.22-Eph.1.23"]}],"note":null},{"text":"(6) Because, the Church Universal, as to its internal forme, is a spiritual house, built of lively stones, in Christ;","proofs":["1 Peter 2:5"],"refs":[{"printed":"1 Peter 2:5","osis":["1Pet.2.5"]}],"note":null},{"text":"(7) Because, the members of the Church Universal, considered as to their internal state, and condition, are united, and conjoyned together in one body, by one Spirit, and by one Faith;","proofs":["1 Corinthians 12:13","Ephesians 4:4–5"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"Ephesians 4:4–5","osis":["Eph.4.4-Eph.4.5"]}],"note":null},{"text":"(8) Because, the members of the Church Universal, considered the former way, are the lively members of Christ, which he himself doth cherish with a lively, and quickning nurishment;","proofs":["Ephesians 5:29–30"],"refs":[{"printed":"Ephesians 5:29–30","osis":["Eph.5.29-Eph.5.30"]}],"note":null}],"items":[]}]},{"question":"Is the Visible Church, under the New Testament, Catholick and Universal?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 1:2","12:12–13","Psalm 2:8","Revelation 7:9","Romans 15:9–12"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"12:12–13","osis":["1Cor.12.12-1Cor.12.13"]},{"printed":"Psalm 2:8","osis":["Ps.2.8"]},{"printed":"Revelation 7:9","osis":["Rev.7.9"]},{"printed":"Romans 15:9–12","osis":["Rom.15.9-Rom.15.12"]}],"note":null}],"items":[{"question":"Well then, do not the Independents err, who maintain, there is no Visible Church, under the New Testament, except what may meet in one place, and may perform all their holy services in a private Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, in very many places of the New Testament, the word Church (to wit Visible) is so largely taken, that it cannot be restricted, to any particular Congregational Church; (2) Because, it hath been foretold, in many places of the Old Testament, that the Catholick Church shall be Visible; (3) Because, the Donation, or the gift of the kingdom (that is of the Church Universal) made by the Father to the Son, is Universal, and of all the World; (4) Because, the Gospel of the Kingdom, is Universal; and according to the stile of the Scripture, worketh the visible conversion of the whole world, and therefore the Church visibly converted, and gathered together, is Catholick and Universal; (5) Because, the Visible Charter, which constitutes the Church is Universal: and therefore since one Charter, constitutes one Politie, or Government, all the Visible particular Churches, which are constitute by that one Catholick Charter, are one Church Universal; (6) Because, if there be Officers of a Church Visible Universal, there must be a Church Visible Universal it self: but the first is true, since the Donation of the Ministry, and the giving of it in a gift, is made to the Catholick Church; (7) Because, there is a general outward call, and a general outward covenant into which all Christians enter outwardly, by vertue whereof all of them, are knit, and tyed together; (8) Because, that same individual System, and Body of external Laws, proceeding from that same Authority, in which all particular Churches are equally concerned, and by which they are ruled, is Universal; 1 Tim. chap. 3. and (9) Because, that external union of brotherhood, which is amongst all the Visible Christians in the world, is Catholick, and Universal; (10) Because, the initial Visible seal, admittance, and enrowlment, are things Catholick, and Oecumenical. For he that takes up his freedom in a whole Corporation or Kingdom, is free of the whole, and in every part thereof, and hath right to all the general priviledges and immunities thereof. There is a Patent for Baptism Go and baptize all Nations. And by vertue of the Priviledges thereof, they that are baptized in any one Church, are accounted visible subjects of Christs Kingdom, in all places of the Christian world. (11) Because, all Churches are one Body; (12) Because, Peter writting to the strangers scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia calleth them all one Flock; (13) Because, all the Churches of the World are one sheepfold; (14) Because, the Visible Church is one great house;","segments":[{"text":"(1) Because, in very many places of the New Testament, the word Church (to wit Visible) is so largely taken, that it cannot be restricted, to any particular Congregational Church;","proofs":["Acts 8:3","Galatians 1:13","Acts 2:47","1 Corinthians 10:32","Ephesians 3:10","1 Corinthians 12:28","1 Timothy 3:15"],"refs":[{"printed":"Acts 8:3","osis":["Acts.8.3"]},{"printed":"Galatians 1:13","osis":["Gal.1.13"]},{"printed":"Acts 2:47","osis":["Acts.2.47"]},{"printed":"1 Corinthians 10:32","osis":["1Cor.10.32"]},{"printed":"Ephesians 3:10","osis":["Eph.3.10"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]}],"note":null},{"text":"(2) Because, it hath been foretold, in many places of the Old Testament, that the Catholick Church shall be Visible;","proofs":["Psalm 22:22–23, 25, 27–28","72:8–11","86:9","Isaiah 2:2–4","Zechariah 14:9"],"refs":[{"printed":"Psalm 22:22–23, 25, 27–28","osis":["Ps.22.22-Ps.22.23","Ps.22.25","Ps.22.27-Ps.22.28"]},{"printed":"72:8–11","osis":["Ps.72.8-Ps.72.11"]},{"printed":"86:9","osis":["Ps.86.9"]},{"printed":"Isaiah 2:2–4","osis":["Isa.2.2-Isa.2.4"]},{"printed":"Zechariah 14:9","osis":["Zech.14.9"]}],"note":null},{"text":"(3) Because, the Donation, or the gift of the kingdom (that is of the Church Universal) made by the Father to the Son, is Universal, and of all the World;","proofs":["Psalm 2:8","72:8","Isaiah 49:6","Daniel 7:14"],"refs":[{"printed":"Psalm 2:8","osis":["Ps.2.8"]},{"printed":"72:8","osis":["Ps.72.8"]},{"printed":"Isaiah 49:6","osis":["Isa.49.6"]},{"printed":"Daniel 7:14","osis":["Dan.7.14"]}],"note":null},{"text":"(4) Because, the Gospel of the Kingdom, is Universal; and according to the stile of the Scripture, worketh the visible conversion of the whole world, and therefore the Church visibly converted, and gathered together, is Catholick and Universal;","proofs":["Matthew 26:13","Mark 14:9","Colossians 1:16"],"refs":[{"printed":"Matthew 26:13","osis":["Matt.26.13"]},{"printed":"Mark 14:9","osis":["Mark.14.9"]},{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null},{"text":"(5) Because, the Visible Charter, which constitutes the Church is Universal: and therefore since one Charter, constitutes one Politie, or Government, all the Visible particular Churches, which are constitute by that one Catholick Charter, are one Church Universal;","proofs":["Matthew 28:19","Ephesians 3:6"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Ephesians 3:6","osis":["Eph.3.6"]}],"note":null},{"text":"(6) Because, if there be Officers of a Church Visible Universal, there must be a Church Visible Universal it self: but the first is true, since the Donation of the Ministry, and the giving of it in a gift, is made to the Catholick Church;","proofs":["1 Corinthians 12:28","Matthew 28:19"],"refs":[{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"(7) Because, there is a general outward call, and a general outward covenant into which all Christians enter outwardly, by vertue whereof all of them, are knit, and tyed together;","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"(8) Because, that same individual System, and Body of external Laws, proceeding from that same Authority, in which all particular Churches are equally concerned, and by which they are ruled, is Universal; 1 Tim. chap. 3. and","proofs":["Titus 3"],"refs":[{"printed":"Titus 3","osis":["Titus.3"]}],"note":null},{"text":"(9) Because, that external union of brotherhood, which is amongst all the Visible Christians in the world, is Catholick, and Universal;","proofs":["Acts 15:23","24:14","Galatians 5:14"],"refs":[{"printed":"Acts 15:23","osis":["Acts.15.23"]},{"printed":"24:14","osis":["Acts.24.14"]},{"printed":"Galatians 5:14","osis":["Gal.5.14"]}],"note":null},{"text":"(10) Because, the initial Visible seal, admittance, and enrowlment, are things Catholick, and Oecumenical. For he that takes up his freedom in a whole Corporation or Kingdom, is free of the whole, and in every part thereof, and hath right to all the general priviledges and immunities thereof. There is a Patent for Baptism Go and baptize all Nations. And by vertue of the Priviledges thereof, they that are baptized in any one Church, are accounted visible subjects of Christs Kingdom, in all places of the Christian world.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"(11) Because, all Churches are one Body;","proofs":["Romans 12:5"],"refs":[{"printed":"Romans 12:5","osis":["Rom.12.5"]}],"note":null},{"text":"(12) Because, Peter writting to the strangers scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia calleth them all one Flock;","proofs":["1 Peter 5:2"],"refs":[{"printed":"1 Peter 5:2","osis":["1Pet.5.2"]}],"note":null},{"text":"(13) Because, all the Churches of the World are one sheepfold;","proofs":["John 10:16"],"refs":[{"printed":"John 10:16","osis":["John.10.16"]}],"note":null},{"text":"(14) Because, the Visible Church is one great house;","proofs":["2 Timothy 2:20"],"refs":[{"printed":"2 Timothy 2:20","osis":["2Tim.2.20"]}],"note":null}],"items":[]}]},{"question":"Doth the Visible Church consist of all those thorowout the world that profess the Christian Religion, together with their Children?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 1:2","Psalm 2:8","1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 1:2","osis":["1Cor.1.2"]},{"printed":"Psalm 2:8","osis":["Ps.2.8"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null}],"items":[{"question":"Well then, do not the Donatists, Anabaptists, and Puritans of old so truely named, err, who affirm the visible Church to consist of those only, that are pious and holy?","answer":"Yes. Do not likewise the Independents err, who think, none ought to be members of the Visible Church, save those, who in the judgement of men very spiritual, and discerning are esteemed true believers, and saints: who have given sufficient proof of their knowledge in the fundamentals of Religion: who have reported in order, and given a good account of the experimental work of their conversion, and effectual calling; who have shewed their conversation in the world, to have been without the omission of any known duty, or commission of any known fault, and that for a considerable length of time. Yes.","segments":[{"text":"Yes. Do not likewise the Independents err, who think, none ought to be members of the Visible Church, save those, who in the judgement of men very spiritual, and discerning are esteemed true believers, and saints: who have given sufficient proof of their knowledge in the fundamentals of Religion: who have reported in order, and given a good account of the experimental work of their conversion, and effectual calling; who have shewed their conversation in the world, to have been without the omission of any known duty, or commission of any known fault, and that for a considerable length of time. Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not lastly the Quakers err, who think the only visible Church of GOD on earth, to be themselves; and all others not of their profession, and practise, to be unregenerate, and wanting the Spirit?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the visible Church, is compared to a Garner, in which there is not only Wheat, but Chaff mixed with it. To a Field, in which Tares, and Darnel are mixed among the good Corn. To a Net, in which both good Fishes, and bad are taken; To a great House, wherein are not only vessels of Gold, and Silver, but of Wood, and of Earth; (2) Because, Christ will answer some at the last day; who will say to him, Lord, have not we Prophesied in thy name, and in thy name casten out Devils, and have we not eaten and drunken at thy table, I know you not. This evidently shews, that many have been members of the Visible Church, whom Christ will not own at the last day; (3) From the Parable of the ten Virgins, five whereof were foolish, five wise; (4) From the Parable of the Banquet, where one was found at the Table, without a Wedding Garment; (5) Because, many are of the Visible Church, who are not of the invisible Church; (6) Because the Apostle, calls the Church of Corinth, the Church of Christ, notwithstanding of their gross enormities; (7) Because, Moses did acknowledge, even those then to be members of the Visible Church, to whom yet he knew, the Lord had not given ears to hear, nor eyes to see, nor a heart to understand, the great and wonderful miracles which he wrought in their sight; compared with the verses 2, 3, 4. (8) Because, John the Baptist did admit many thousands into the communion of the Visible Church, without making a narrow search of their true grace, and conversion; (9) Because, the Apostles did instantly, and without the delay of one day, baptise all those that professed the Christian Religion; (10) Because, the preaching of the Gospel, is appointed by God, as an ordinary mean, no less for the Conversion of men, and women, than for the advancement of those in grace that are converted; (11) Because, we are forbidden by the Apostle, to judge the spiritual state and condition of our neighbour; (12) Because, Christ did acknowledge Judas the Theif, and Traitor, as a member of his Visible Church, whom yet he foresaw to be the son of perdition; (13) Because, Christ had a visible church on earth many hundered of years before ever there were such cattle as Quakers in the World. Unless they will alledge that the primitive Christians and all the Saints, since the Apostles dayes, have been their Predecessors, and claime kin to them, as the Samaritans did to Jacob, who were truely descended of the heathen; who were brought thither out of Assyria, as the Quakers are descended from the Enthusiasts in Germany, about 160 years since, as Nicolas Strokins, John Matthias, and John of Leyden, notorious Hereticks, blasphemers, and bloody Murderers. But how quite different, the Quakers are to the primitive christians, and holy men of God then, and since, will evidently appear hence, that they did not contemn these two great ordinances of the Gospel instituted by Christ, to wit, Baptism and the Lords Supper. They had Bishops and Deacons to govern, and instruct them, who were ordained to their functions by prayer and imposition of hands, whom they did not revile, with the ugly names of dumb dogs, and hirelings. These primitive christians, had not in their assemblies Women-preachers as the Quakers have, which is down right contrary to Pauls injunctions; Neither were silent meetings ever heard of among the primitive christians. Nor did they ever out of contempt call churches, places appointed for the publick worship of God, Steeple-houses, but resorted to them for performing their devotions, and service to God, as did our blessed Saviour, and his Apostles;","segments":[{"text":"(1) Because, the visible Church, is compared to a Garner, in which there is not only Wheat, but Chaff mixed with it. To a Field, in which Tares, and Darnel are mixed among the good Corn. To a Net, in which both good Fishes, and bad are taken;","proofs":["Matthew 13"],"refs":[{"printed":"Matthew 13","osis":["Matt.13"]}],"note":null},{"text":"To a great House, wherein are not only vessels of Gold, and Silver, but of Wood, and of Earth;","proofs":["2 Timothy 2:20"],"refs":[{"printed":"2 Timothy 2:20","osis":["2Tim.2.20"]}],"note":null},{"text":"(2) Because, Christ will answer some at the last day; who will say to him, Lord, have not we Prophesied in thy name, and in thy name casten out Devils, and have we not eaten and drunken at thy table, I know you not. This evidently shews, that many have been members of the Visible Church, whom Christ will not own at the last day;","proofs":["Matthew 7:22–23"],"refs":[{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":null},{"text":"(3) From the Parable of the ten Virgins, five whereof were foolish, five wise;","proofs":["Matthew 25:1"],"refs":[{"printed":"Matthew 25:1","osis":["Matt.25.1"]}],"note":null},{"text":"(4) From the Parable of the Banquet, where one was found at the Table, without a Wedding Garment;","proofs":["Matthew 22:11"],"refs":[{"printed":"Matthew 22:11","osis":["Matt.22.11"]}],"note":null},{"text":"(5) Because, many are of the Visible Church, who are not of the invisible Church;","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"(6) Because the Apostle, calls the Church of Corinth, the Church of Christ, notwithstanding of their gross enormities;","proofs":["1 Corinthians 1:11","3:3","5:1","6:7"],"refs":[{"printed":"1 Corinthians 1:11","osis":["1Cor.1.11"]},{"printed":"3:3","osis":["1Cor.3.3"]},{"printed":"5:1","osis":["1Cor.5.1"]},{"printed":"6:7","osis":["1Cor.6.7"]}],"note":null},{"text":"(7) Because, Moses did acknowledge, even those then to be members of the Visible Church, to whom yet he knew, the Lord had not given ears to hear, nor eyes to see, nor a heart to understand, the great and wonderful miracles which he wrought in their sight;","proofs":["Deuteronomy 29:10–13"],"refs":[{"printed":"Deuteronomy 29:10–13","osis":["Deut.29.10-Deut.29.13"]}],"note":null},{"text":"compared with the verses 2, 3, 4. (8) Because, John the Baptist did admit many thousands into the communion of the Visible Church, without making a narrow search of their true grace, and conversion;","proofs":["Matthew 3"],"refs":[{"printed":"Matthew 3","osis":["Matt.3"]}],"note":null},{"text":"(9) Because, the Apostles did instantly, and without the delay of one day, baptise all those that professed the Christian Religion;","proofs":["Acts 2:38, 41","8:12","John 3:26"],"refs":[{"printed":"Acts 2:38, 41","osis":["Acts.2.38","Acts.2.41"]},{"printed":"8:12","osis":["Acts.8.12"]},{"printed":"John 3:26","osis":["John.3.26"]}],"note":null},{"text":"(10) Because, the preaching of the Gospel, is appointed by God, as an ordinary mean, no less for the Conversion of men, and women, than for the advancement of those in grace that are converted;","proofs":["Proverbs 9:3–4","2 Corinthians 5:18–20","2 Timothy 2:24–25"],"refs":[{"printed":"Proverbs 9:3–4","osis":["Prov.9.3-Prov.9.4"]},{"printed":"2 Corinthians 5:18–20","osis":["2Cor.5.18-2Cor.5.20"]},{"printed":"2 Timothy 2:24–25","osis":["2Tim.2.24-2Tim.2.25"]}],"note":null},{"text":"(11) Because, we are forbidden by the Apostle, to judge the spiritual state and condition of our neighbour;","proofs":["Romans 14:4"],"refs":[{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"(12) Because, Christ did acknowledge Judas the Theif, and Traitor, as a member of his Visible Church, whom yet he foresaw to be the son of perdition;","proofs":["Matthew 26:23"],"refs":[{"printed":"Matthew 26:23","osis":["Matt.26.23"]}],"note":null},{"text":"(13) Because, Christ had a visible church on earth many hundered of years before ever there were such cattle as Quakers in the World. Unless they will alledge that the primitive Christians and all the Saints, since the Apostles dayes, have been their Predecessors, and claime kin to them, as the Samaritans did to Jacob, who were truely descended of the heathen; who were brought thither out of Assyria, as the Quakers are descended from the Enthusiasts in Germany, about 160 years since, as Nicolas Strokins, John Matthias, and John of Leyden, notorious Hereticks, blasphemers, and bloody Murderers. But how quite different, the Quakers are to the primitive christians, and holy men of God then, and since, will evidently appear hence, that they did not contemn these two great ordinances of the Gospel instituted by Christ, to wit, Baptism and the Lords Supper. They had Bishops and Deacons to govern, and instruct them, who were ordained to their functions by prayer and imposition of hands, whom they did not revile, with the ugly names of dumb dogs, and hirelings. These primitive christians, had not in their assemblies Women-preachers as the Quakers have, which is down right contrary to Pauls injunctions;","proofs":["1 Corinthians 14:35"],"refs":[{"printed":"1 Corinthians 14:35","osis":["1Cor.14.35"]}],"note":null},{"text":"Neither were silent meetings ever heard of among the primitive christians. Nor did they ever out of contempt call churches, places appointed for the publick worship of God, Steeple-houses, but resorted to them for performing their devotions, and service to God, as did our blessed Saviour, and his Apostles;","proofs":["John 18:20","Luke 4:16","Acts 3:1","13:5"],"refs":[{"printed":"John 18:20","osis":["John.18.20"]},{"printed":"Luke 4:16","osis":["Luke.4.16"]},{"printed":"Acts 3:1","osis":["Acts.3.1"]},{"printed":"13:5","osis":["Acts.13.5"]}],"note":null}],"items":[]},{"question":"Do not likewise the Papists and Lutherians err, who will have none members of the visible Church that are unbaptized?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not lastly the Anabaptists err, who will have no infants members of the visible church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, that God commanded infants, and little ones, should stand before him; should enter into covenant with him; (2) Because, infants are called the people of God, no less than men and women come to age; (3) Because, the promise of Grace belongs to children as well as to the parents; (4) If children be not members of the visible church, they must be members of the visible kingdom of the devil, for there can be no midst; And so there shall be no difference between the children of Believers, and the children of Turks and Pagans. (5) Because, infants under the Old Testament, had right unto the Covenant of Grace; And children of Believers under the New Testament have lost no right to that covenant of Grace, which children under the Old Testament had; seeing the covenant of Grace, now under the Gospel, is not more strickly, and sparingly administred, than long since under the law; (6) Because, infants are commanded to joyn themselves to Gods ordinances; (7) Because, if Christ, while an infant, was head of the visible church; then infants may be his members. But the first is true, from Therefore the second must be true also. (8) Because, they whom the false Apostles would have to be circumcised, after the manner of Moses (and therefore infants) were called Disciples;","segments":[{"text":"(1) Because, that God commanded infants, and little ones, should stand before him; should enter into covenant with him;","proofs":["Deuteronomy 29:10–11"],"refs":[{"printed":"Deuteronomy 29:10–11","osis":["Deut.29.10-Deut.29.11"]}],"note":null},{"text":"(2) Because, infants are called the people of God, no less than men and women come to age;","proofs":["Deuteronomy 29:11–13"],"refs":[{"printed":"Deuteronomy 29:11–13","osis":["Deut.29.11-Deut.29.13"]}],"note":null},{"text":"(3) Because, the promise of Grace belongs to children as well as to the parents;","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"(4) If children be not members of the visible church, they must be members of the visible kingdom of the devil, for there can be no midst;","proofs":["Ephesians 2:12–13"],"refs":[{"printed":"Ephesians 2:12–13","osis":["Eph.2.12-Eph.2.13"]}],"note":null},{"text":"And so there shall be no difference between the children of Believers, and the children of Turks and Pagans. (5) Because, infants under the Old Testament, had right unto the Covenant of Grace;","proofs":["Genesis 17:7, 12"],"refs":[{"printed":"Genesis 17:7, 12","osis":["Gen.17.7","Gen.17.12"]}],"note":null},{"text":"And children of Believers under the New Testament have lost no right to that covenant of Grace, which children under the Old Testament had; seeing the covenant of Grace, now under the Gospel, is not more strickly, and sparingly administred, than long since under the law;","proofs":["Hebrews 8:6","Romans 11:12"],"refs":[{"printed":"Hebrews 8:6","osis":["Heb.8.6"]},{"printed":"Romans 11:12","osis":["Rom.11.12"]}],"note":null},{"text":"(6) Because, infants are commanded to joyn themselves to Gods ordinances;","proofs":["Joel 2:16"],"refs":[{"printed":"Joel 2:16","osis":["Joel.2.16"]}],"note":null},{"text":"(7) Because, if Christ, while an infant, was head of the visible church; then infants may be his members. But the first is true, from","proofs":["Isaiah 9:6"],"refs":[{"printed":"Isaiah 9:6","osis":["Isa.9.6"]}],"note":null},{"text":"Therefore the second must be true also. (8) Because, they whom the false Apostles would have to be circumcised, after the manner of Moses (and therefore infants) were called Disciples;","proofs":["Acts 15:10"],"refs":[{"printed":"Acts 15:10","osis":["Acts.15.10"]}],"note":null}],"items":[]}]},{"question":"Is there any ordinary possibility of Salvation out of the Visible Church?","answer":"No.","segments":[{"text":"No.","proofs":["Acts 2:47"],"refs":[{"printed":"Acts 2:47","osis":["Acts.2.47"]}],"note":null}],"items":[{"question":"Well then, do not the Enthusiasts, Quakers, and Libertines err, who affirm, that any man, may be a true christian, and be saved, though he live within no Visible Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Lord IEHOVAH, in his visible Church (ordinarly) commands the blessing, even life for evermore; (2) Because, the visible church, is the mother of all Believers; By Jerusalem which is above, I understand the true Christian Church, which seeketh its salvation; not by the first covenant of the law, namely by the works of the law, but by the second of the Gospel; namely by the merits of Christ, embraced by a true Faith, which hath its orginal from heaven, by the powerful calling of the Holy Ghost. (3) Because, they that are without the visible church, are without Christ; (4) Why are men and women joyned to the visible church but that they may be saved? (5) Because, they that are without the visible church, are destitute, of the ordinary means of life and salvation;","segments":[{"text":"(1) Because, the Lord IEHOVAH, in his visible Church (ordinarly) commands the blessing, even life for evermore;","proofs":["Psalm 133:3"],"refs":[{"printed":"Psalm 133:3","osis":["Ps.133.3"]}],"note":null},{"text":"(2) Because, the visible church, is the mother of all Believers;","proofs":["Galatians 4:26"],"refs":[{"printed":"Galatians 4:26","osis":["Gal.4.26"]}],"note":null},{"text":"By Jerusalem which is above, I understand the true Christian Church, which seeketh its salvation; not by the first covenant of the law, namely by the works of the law, but by the second of the Gospel; namely by the merits of Christ, embraced by a true Faith, which hath its orginal from heaven, by the powerful calling of the Holy Ghost. (3) Because, they that are without the visible church, are without Christ;","proofs":["Ephesians 2:12"],"refs":[{"printed":"Ephesians 2:12","osis":["Eph.2.12"]}],"note":null},{"text":"(4) Why are men and women joyned to the visible church but that they may be saved?","proofs":["Acts 2:47"],"refs":[{"printed":"Acts 2:47","osis":["Acts.2.47"]}],"note":null},{"text":"(5) Because, they that are without the visible church, are destitute, of the ordinary means of life and salvation;","proofs":["Psalm 147:19–20"],"refs":[{"printed":"Psalm 147:19–20","osis":["Ps.147.19-Ps.147.20"]}],"note":null}],"items":[]}]},{"question":"Hath Christ given to this Catholick-church-visible, the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints in this life, to the end of the World?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Shall there be alwayes a church on earth, to worship God according to his will?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 12:28","Ephesians 4:11–13","Matthew 28:19–20","16:18","Psalm 72:17","102:28","Isaiah 59:21"],"refs":[{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"16:18","osis":["Matt.16.18"]},{"printed":"Psalm 72:17","osis":["Ps.72.17"]},{"printed":"102:28","osis":["Ps.102.28"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]}],"note":null}],"items":[]},{"question":"Well then, do not the Socinians, Anabaptists; and Libertines err, who affirm that the visible Church may fail, and perish out of the world?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Scepticks commonly called Seekers err, who affirm, that the whole universal church, which hath been upon the earth: and all religious worship, all external and outward preaching of the Word, all administration of Sacraments, and the use of all other religious things have perished a little after the Apostles times, and are not to this day restored, until Christ from Heaven, shall send new Apostles with an extraordinary commission, for restoring, and raising up again the visible church? And that in the mean time, no man hath right or power, to dispense the Word, or administer the Sacraments, or perform any Ecclesiastical duty: and that they who are now called the preachers of the Gospel are not so?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Lord hath promised, that his church shall endure, so long as the ordinances of heaven shall continue; (2) Because, Christ hath promised that the Gates of Hell shal not prevail against his church; (3) Because, there is no end to be put to the kingdom of Christ; And therefore no end to his church; (4) Because▪ glory will be to him, in the church by Christ Jesus throughout all Ages, world without end Amen; (5) Because, Christ who hath given power to his Ministers, to teach his church, and to administer the Sacraments, hath promised to be with them to the end of the World; (6) Because, the Lord hath promised to preserve a people to himself, to the end of the world which he shall rule, and govern, by his Word and Spirit; (7) Because, the Lord hath chosen Zion: he hath desired it for his habitation, where he will rest, and dwell for ever; (8) Because, Christ hath given some to be Pastors, and Teachers for the perfecting of the Saints, till we all come into the unity of the Faith, and of the knowledge of the Son of God; And he hath appointed a Ministry to continue even after the Apostles dayes, as is evident from From Titus first chapter, where the Apostle sets down the ordinary qualifications of Ministers, and the Rules for calling them to the Ministry. (9) Because, there is a general Rule set down, for the government, and discipline, of Christs church: which discipline and order, is to continue in it, to the end of the world; (10) Because, the Lord commands, that we forsake not the assembling of our selves together: and hath promised to bless after a special manner, any that are gathered together in his name, any where, but our assembling for hearing the word of God, is done in the name of Christ; (11) Because, the death of Christ, in the last supper, is to be shewed till he come; (12) Because, by the Word (even preached) we are born again; By Baptism we are ingrafted into Christ; In the Lords Supper, we have communion with Christ; See more to this purpose; chap. 21. Question eight.","segments":[{"text":"(1) Because, the Lord hath promised, that his church shall endure, so long as the ordinances of heaven shall continue;","proofs":["Isaiah 66:22"],"refs":[{"printed":"Isaiah 66:22","osis":["Isa.66.22"]}],"note":null},{"text":"(2) Because, Christ hath promised that the Gates of Hell shal not prevail against his church;","proofs":["Matthew 16:18"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]}],"note":null},{"text":"(3) Because, there is no end to be put to the kingdom of Christ;","proofs":["Luke 1:33"],"refs":[{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"And therefore no end to his church;","proofs":["Isaiah 9:7"],"refs":[{"printed":"Isaiah 9:7","osis":["Isa.9.7"]}],"note":null},{"text":"(4) Because▪ glory will be to him, in the church by Christ Jesus throughout all Ages, world without end Amen;","proofs":["Ephesians 3:21"],"refs":[{"printed":"Ephesians 3:21","osis":["Eph.3.21"]}],"note":null},{"text":"(5) Because, Christ who hath given power to his Ministers, to teach his church, and to administer the Sacraments, hath promised to be with them to the end of the World;","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"(6) Because, the Lord hath promised to preserve a people to himself, to the end of the world which he shall rule, and govern, by his Word and Spirit;","proofs":["Isaiah 59:20–21","9:6–7"],"refs":[{"printed":"Isaiah 59:20–21","osis":["Isa.59.20-Isa.59.21"]},{"printed":"9:6–7","osis":["Isa.9.6-Isa.9.7"]}],"note":null},{"text":"(7) Because, the Lord hath chosen Zion: he hath desired it for his habitation, where he will rest, and dwell for ever;","proofs":["Psalm 132:13–14"],"refs":[{"printed":"Psalm 132:13–14","osis":["Ps.132.13-Ps.132.14"]}],"note":null},{"text":"(8) Because, Christ hath given some to be Pastors, and Teachers for the perfecting of the Saints, till we all come into the unity of the Faith, and of the knowledge of the Son of God;","proofs":["Ephesians 4:11"],"refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"note":null},{"text":"And he hath appointed a Ministry to continue even after the Apostles dayes, as is evident from","proofs":["1 Timothy 3"],"refs":[{"printed":"1 Timothy 3","osis":["1Tim.3"]}],"note":null},{"text":"From Titus first chapter, where the Apostle sets down the ordinary qualifications of Ministers, and the Rules for calling them to the Ministry. (9) Because, there is a general Rule set down, for the government, and discipline, of Christs church: which discipline and order, is to continue in it, to the end of the world;","proofs":["Matthew 1:18"],"refs":[{"printed":"Matthew 1:18","osis":["Matt.1.18"]}],"note":null},{"text":"(10) Because, the Lord commands, that we forsake not the assembling of our selves together: and hath promised to bless after a special manner, any that are gathered together in his name, any where, but our assembling for hearing the word of God, is done in the name of Christ;","proofs":["Hebrews 10:25","Matthew 18:20","28:20"],"refs":[{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"Matthew 18:20","osis":["Matt.18.20"]},{"printed":"28:20","osis":["Matt.28.20"]}],"note":null},{"text":"(11) Because, the death of Christ, in the last supper, is to be shewed till he come;","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"(12) Because, by the Word (even preached)","proofs":["Romans 10:17"],"refs":[{"printed":"Romans 10:17","osis":["Rom.10.17"]}],"note":null},{"text":"we are born again;","proofs":["1 Peter 1:23","James 1:18"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]},{"printed":"James 1:18","osis":["Jas.1.18"]}],"note":null},{"text":"By Baptism we are ingrafted into Christ;","proofs":["Romans 6:3–4","Galatians 3:27"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"In the Lords Supper, we have communion with Christ;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"See more to this purpose; chap. 21. Question eight.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Hath the Catholick church been sometimes more, sometimes less Visible?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 11:3–4","Revelation 12:6, 14"],"refs":[{"printed":"Romans 11:3–4","osis":["Rom.11.3-Rom.11.4"]},{"printed":"Revelation 12:6, 14","osis":["Rev.12.6","Rev.12.14"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who affirm, that the church hath been, is, and shall be most gloriously Visible to all the whole world far and nigh?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the church of GOD, in the Prophet Elijahs time was brought to that pass, that he thought none remained but himself; (2) Because, for a long time Israel was without the true GOD, and without a teaching Priest, and without the Law; (3) Because, the Lord often complains, that his church and people have forsaken him, have not known him: that the faithful city hath become a harlot, that scarce a man could be found to do justice, and follow truth; all which is inconsistent with that glorious condition of the visible church, which the Papists dream of; (4) Because, in the time of the ten Persecutions, the visible church was much obscured, and darkned. And after these storms were over, arose the Arians, who did much trouble the church of Christ, as is clear from History. (5) Because, two wings were given to the Woman, that is to the Church of GOD, two wings (I say) of a great Eagle, that she might flie into the wilderness, to hid her self; (6) Because, the Apostle Paul did foretel that general defection, and apostasy of the visible church mentioned; (7) Because, Christ hath foretold, that before his second coming, he shall scarce find Faith on the Earth; (8) Because, the church of GOD is alwayes lyable to trouble, and persecution while it sojourneth in this world. But troubles and persecutions do much obscure the brightness, and splendour of a visible church;","segments":[{"text":"(1) Because, the church of GOD, in the Prophet Elijahs time was brought to that pass, that he thought none remained but himself;","proofs":["1 Kings 19:10","Romans 11:2–4"],"refs":[{"printed":"1 Kings 19:10","osis":["1Kgs.19.10"]},{"printed":"Romans 11:2–4","osis":["Rom.11.2-Rom.11.4"]}],"note":null},{"text":"(2) Because, for a long time Israel was without the true GOD, and without a teaching Priest, and without the Law;","proofs":["2 Chronicles 15:3"],"refs":[{"printed":"2 Chronicles 15:3","osis":["2Chr.15.3"]}],"note":null},{"text":"(3) Because, the Lord often complains, that his church and people have forsaken him, have not known him: that the faithful city hath become a harlot, that scarce a man could be found to do justice, and follow truth; all which is inconsistent with that glorious condition of the visible church, which the Papists dream of;","proofs":["Isaiah 1:3–4","Jeremiah 2:29","5:1"],"refs":[{"printed":"Isaiah 1:3–4","osis":["Isa.1.3-Isa.1.4"]},{"printed":"Jeremiah 2:29","osis":["Jer.2.29"]},{"printed":"5:1","osis":["Jer.5.1"]}],"note":null},{"text":"(4) Because, in the time of the ten Persecutions, the visible church was much obscured, and darkned. And after these storms were over, arose the Arians, who did much trouble the church of Christ, as is clear from History. (5) Because, two wings were given to the Woman, that is to the Church of GOD, two wings (I say) of a great Eagle, that she might flie into the wilderness, to hid her self;","proofs":["Revelation 12:14"],"refs":[{"printed":"Revelation 12:14","osis":["Rev.12.14"]}],"note":null},{"text":"(6) Because, the Apostle Paul did foretel that general defection, and apostasy of the visible church mentioned;","proofs":["2 Thessalonians 2:3"],"refs":[{"printed":"2 Thessalonians 2:3","osis":["2Thess.2.3"]}],"note":null},{"text":"(7) Because, Christ hath foretold, that before his second coming, he shall scarce find Faith on the Earth;","proofs":["Luke 18:8"],"refs":[{"printed":"Luke 18:8","osis":["Luke.18.8"]}],"note":null},{"text":"(8) Because, the church of GOD is alwayes lyable to trouble, and persecution while it sojourneth in this world. But troubles and persecutions do much obscure the brightness, and splendour of a visible church;","proofs":["Luke 21:17","John 16:2","Psalm 129:1–3"],"refs":[{"printed":"Luke 21:17","osis":["Luke.21.17"]},{"printed":"John 16:2","osis":["John.16.2"]},{"printed":"Psalm 129:1–3","osis":["Ps.129.1-Ps.129.3"]}],"note":null}],"items":[]}]},{"question":"Are the purest churches under heaven subject both to mixture and error?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 13:12","Revelation 2–3","Revelation 18:2","Romans 11:18–22"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]},{"printed":"Revelation 2–3","osis":["Rev.2-Rev.3"]},{"printed":"Revelation 18:2","osis":["Rev.18.2"]},{"printed":"Romans 11:18–22","osis":["Rom.11.18-Rom.11.22"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who affirm, that the church cannot err, neither in matters absolutely necessary, neither in other things, which it proposes to be done and believed by us?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the visible church, under the Old Testament, oftentimes made defection to Idolatry; (2) Because, as long as we are here, we know but in part; and therefore we are subject, and lyable to mistakes; (3) Because, the seven churches of Asia to which John did writ, are accused of mixture, and errors; (4) Because, while Christ was on earth, the Disciples dreamed of a worldly kingdom▪ and for a time, even after his resurrection they did believe it; (5) Because, before the day of Christ be at hand, there shall be a falling away of the visible church, from the true Orthodox Faith to Antichristianism, which in great part is already come to pass, and more than is to come between this time and his second coming: (6) Because, one of the chief differences between the Church Militant, and the Church Triumphant is this, that the one can err, but not the other; (7) Because, Christ hath foretold, that there shall arise false Christs and false Prophets, and shall shew great signs and wonders, in so much, if it were possible they shall deceive the very Elect; (8) Because, when the Son of man cometh, he shall scarce find Faith on the earth; (9) Because, the converted Jews erred, in being zealous for the Law; thinking that the Ceremonial Law, ought yet to be observed, not understanding that the same was abolished by Christ; So did the Galatians err, in admitting circumcision; And the Corinthians, in their abuse of the Lords Supper;","segments":[{"text":"(1) Because, the visible church, under the Old Testament, oftentimes made defection to Idolatry;","proofs":["Exodus 32:8","Judges 3:7"],"refs":[{"printed":"Exodus 32:8","osis":["Exod.32.8"]},{"printed":"Judges 3:7","osis":["Judg.3.7"]}],"note":null},{"text":"(2) Because, as long as we are here, we know but in part; and therefore we are subject, and lyable to mistakes;","proofs":["1 Corinthians 13:9, 12"],"refs":[{"printed":"1 Corinthians 13:9, 12","osis":["1Cor.13.9","1Cor.13.12"]}],"note":null},{"text":"(3) Because, the seven churches of Asia to which John did writ, are accused of mixture, and errors;","proofs":["Revelation 2:4–5"],"refs":[{"printed":"Revelation 2:4–5","osis":["Rev.2.4-Rev.2.5"]}],"note":null},{"text":"(4) Because, while Christ was on earth, the Disciples dreamed of a worldly kingdom▪ and for a time, even after his resurrection they did believe it;","proofs":["Acts 1:6"],"refs":[{"printed":"Acts 1:6","osis":["Acts.1.6"]}],"note":null},{"text":"(5) Because, before the day of Christ be at hand, there shall be a falling away of the visible church, from the true Orthodox Faith to Antichristianism, which in great part is already come to pass, and more than is to come between this time and his second coming:","proofs":["2 Thessalonians 2:3","Revelation 13:3"],"refs":[{"printed":"2 Thessalonians 2:3","osis":["2Thess.2.3"]},{"printed":"Revelation 13:3","osis":["Rev.13.3"]}],"note":null},{"text":"(6) Because, one of the chief differences between the Church Militant, and the Church Triumphant is this, that the one can err, but not the other;","proofs":["1 Corinthians 13:9–10, 12"],"refs":[{"printed":"1 Corinthians 13:9–10, 12","osis":["1Cor.13.9-1Cor.13.10","1Cor.13.12"]}],"note":null},{"text":"(7) Because, Christ hath foretold, that there shall arise false Christs and false Prophets, and shall shew great signs and wonders, in so much, if it were possible they shall deceive the very Elect;","proofs":["Matthew 24:24"],"refs":[{"printed":"Matthew 24:24","osis":["Matt.24.24"]}],"note":null},{"text":"(8) Because, when the Son of man cometh, he shall scarce find Faith on the earth;","proofs":["Luke 18:8"],"refs":[{"printed":"Luke 18:8","osis":["Luke.18.8"]}],"note":null},{"text":"(9) Because, the converted Jews erred, in being zealous for the Law; thinking that the Ceremonial Law, ought yet to be observed, not understanding that the same was abolished by Christ;","proofs":["Acts 21:20"],"refs":[{"printed":"Acts 21:20","osis":["Acts.21.20"]}],"note":null},{"text":"So did the Galatians err, in admitting circumcision;","proofs":["Galatians 1:6"],"refs":[{"printed":"Galatians 1:6","osis":["Gal.1.6"]}],"note":null},{"text":"And the Corinthians, in their abuse of the Lords Supper;","proofs":["1 Corinthians 11:18"],"refs":[{"printed":"1 Corinthians 11:18","osis":["1Cor.11.18"]}],"note":null}],"items":[]}]},{"question":"Is there no other head of the Visible Church, but the Lord Jesus Christ?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Can the Pope of Rome, in any sense be the head thereof?","answer":"No.","segments":[{"text":"No.","proofs":["Colossians 1:18","Ephesians 1:22"],"refs":[{"printed":"Colossians 1:18","osis":["Col.1.18"]},{"printed":"Ephesians 1:22","osis":["Eph.1.22"]}],"note":null}],"items":[]},{"question":"Well then, doth not the Popish-Church err, who maintains, that not only Christ, is the universal head of the Church, but that there is another visible head under him, who (say they) is the Pope of Rome, Christs Vicar, or Deputy under him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, as not many husbands, but one only, is head of the wife, so Christ only is head of the Church; (2) Because, the Church is espoused to one only namely to Christ; (3) Because, the Church is the body of Christ only; (4) Because, among all the Ecclesiastick orders instituted, and appointed by Christ, we do not read of such a creature, as an Universal Vicar▪ of Christ; (5) Because, the Church is one body only (unless it be a monster) but one body, cannot have two heads; (6) Because, Christ only, can inspire, or breath in vigour, sense, motion, and spiritual life into his members; (7) Because, there must not be Lordship, and soveraignty among them, that are under Christ their head and Lord; (8) If the Pope be not so much as a Bishop of a particular Church, he cannot be universal Bishop. The first is true, because he doth not perform the office of a Bishop, which is set down;","segments":[{"text":"(1) Because, as not many husbands, but one only, is head of the wife, so Christ only is head of the Church;","proofs":["Ephesians 5:23"],"refs":[{"printed":"Ephesians 5:23","osis":["Eph.5.23"]}],"note":null},{"text":"(2) Because, the Church is espoused to one only namely to Christ;","proofs":["1 Corinthians 11:3"],"refs":[{"printed":"1 Corinthians 11:3","osis":["1Cor.11.3"]}],"note":null},{"text":"(3) Because, the Church is the body of Christ only;","proofs":["Ephesians 1:22–23"],"refs":[{"printed":"Ephesians 1:22–23","osis":["Eph.1.22-Eph.1.23"]}],"note":null},{"text":"(4) Because, among all the Ecclesiastick orders instituted, and appointed by Christ, we do not read of such a creature, as an Universal Vicar▪ of Christ;","proofs":["Ephesians 4:11"],"refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"note":null},{"text":"(5) Because, the Church is one body only (unless it be a monster) but one body, cannot have two heads;","proofs":["Romans 12:4–5"],"refs":[{"printed":"Romans 12:4–5","osis":["Rom.12.4-Rom.12.5"]}],"note":null},{"text":"(6) Because, Christ only, can inspire, or breath in vigour, sense, motion, and spiritual life into his members;","proofs":["Ephesians 5:29–30","John 6:48, 50–51","15:1–2"],"refs":[{"printed":"Ephesians 5:29–30","osis":["Eph.5.29-Eph.5.30"]},{"printed":"John 6:48, 50–51","osis":["John.6.48","John.6.50-John.6.51"]},{"printed":"15:1–2","osis":["John.15.1-John.15.2"]}],"note":null},{"text":"(7) Because, there must not be Lordship, and soveraignty among them, that are under Christ their head and Lord;","proofs":["Luke 22:25","1 Peter 5:2–3"],"refs":[{"printed":"Luke 22:25","osis":["Luke.22.25"]},{"printed":"1 Peter 5:2–3","osis":["1Pet.5.2-1Pet.5.3"]}],"note":null},{"text":"(8) If the Pope be not so much as a Bishop of a particular Church, he cannot be universal Bishop. The first is true, because he doth not perform the office of a Bishop, which is set down;","proofs":["1 Timothy 3:2","Titus 1:7–9"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]},{"printed":"Titus 1:7–9","osis":["Titus.1.7-Titus.1.9"]}],"note":null}],"items":[]},{"question":"Do not likewise the Erastians, and others as Arminians err, who make the Supream Magistrate head of the Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Protestant Religion, as it is contained in the Harmony of Confessions, especially in the Confession of Faith, recorded in the first Parliament of King James the sixth, laitly ratified, and confirmed, doth not acknowledge any Supream Head, or Governor in the Church, neither Angel, Man, Pope, Prince, nor Potentate, save the Lord Christ, from whom alone, all subordinate power and authority is derived, to the officers, of his own Church. (2) Because, if the Supream Magistrate be a church officer he must derive his power from Christ, and must be a Spiritual, and Ecclesiastick head and Governour, and not a civil only. And if such then Christ hath devolved his own place and office upon him, which is without Scripture proof. (3) Because, if the Supream Magistrate be head of the church, he must have a right to this Title, either by humane Law, or by a divine warrant. Laws of a Nation, cannot make him head of the church, because such laws cannot make him an Ecclesiastick, and Spiritual officer. There is no divine warrant, or commission from Christ, as is clear from From the Epistles to Timothy, and Titus. From And from","segments":[{"text":"(1) Because, the Protestant Religion, as it is contained in the Harmony of Confessions, especially in the Confession of Faith, recorded in the first Parliament of King James the sixth, laitly ratified, and confirmed, doth not acknowledge any Supream Head, or Governor in the Church, neither Angel, Man, Pope, Prince, nor Potentate, save the Lord Christ, from whom alone, all subordinate power and authority is derived, to the officers, of his own Church. (2) Because, if the Supream Magistrate be a church officer he must derive his power from Christ, and must be a Spiritual, and Ecclesiastick head and Governour, and not a civil only. And if such then Christ hath devolved his own place and office upon him, which is without Scripture proof. (3) Because, if the Supream Magistrate be head of the church, he must have a right to this Title, either by humane Law, or by a divine warrant. Laws of a Nation, cannot make him head of the church, because such laws cannot make him an Ecclesiastick, and Spiritual officer. There is no divine warrant, or commission from Christ, as is clear from","proofs":["Matthew 18:17"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]}],"note":null},{"text":"From the Epistles to Timothy, and Titus. From","proofs":["Ephesians 4:11","Romans 12:7–8"],"refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]},{"printed":"Romans 12:7–8","osis":["Rom.12.7-Rom.12.8"]}],"note":null},{"text":"And from","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null}],"items":[]}]},{"question":"Is the Pope that Antichrist, that Man of sin, and Son of perdition, that exalteth himself in the church of God against Christ, and all that is called God?","answer":"Yes. 9 Though this be denyed by the church of Rome, yet the true discription of Antichrist agrees to him. (1) Because, he is not one single man, but an order, and race of men, succeeding to one another, in that same state, and office, which you will see, by comparing; together. (2) His coming, is after the manner of Satan; (3) As to his name, he calls himself a Christian, but in very truth an Adversary to Christ: and by consequence, one that denys Jesus to be the Christ; (4) he sitteth in the Temple of GOD, as GOD; (5) He ruleth in the great city, and exercises dominion over the Kings of the earth. 6) He deceiveth them, that dwell on the earth, with lying wonders, and miracles; (7) He causeth all sorts of Persons to receive his mark, on their right hand, or on their forehead; (8) To him agrees, what Paul sayes: and now ye know what with-holdeth (namely the Roman Emperour) that he might be revealed in his time;","segments":[{"text":"Yes.","proofs":["2 Thessalonians 2:3–4, 8"],"refs":[{"printed":"2 Thessalonians 2:3–4, 8","osis":["2Thess.2.3-2Thess.2.4","2Thess.2.8"]}],"note":null},{"text":"9","proofs":["Revelation 13:6","Matthew 23:8–10"],"refs":[{"printed":"Revelation 13:6","osis":["Rev.13.6"]},{"printed":"Matthew 23:8–10","osis":["Matt.23.8-Matt.23.10"]}],"note":null},{"text":"Though this be denyed by the church of Rome, yet the true discription of Antichrist agrees to him. (1) Because, he is not one single man, but an order, and race of men, succeeding to one another, in that same state, and office, which you will see, by comparing;","proofs":["1 John 4:3","2 Thessalonians 2:7–8"],"refs":[{"printed":"1 John 4:3","osis":["1John.4.3"]},{"printed":"2 Thessalonians 2:7–8","osis":["2Thess.2.7-2Thess.2.8"]}],"note":null},{"text":"together. (2) His coming, is after the manner of Satan;","proofs":["2 Thessalonians 2:9"],"refs":[{"printed":"2 Thessalonians 2:9","osis":["2Thess.2.9"]}],"note":null},{"text":"(3) As to his name, he calls himself a Christian, but in very truth an Adversary to Christ: and by consequence, one that denys Jesus to be the Christ;","proofs":["Revelation 17:14","19:19","2 Thessalonians 2:8","1 John 2:23"],"refs":[{"printed":"Revelation 17:14","osis":["Rev.17.14"]},{"printed":"19:19","osis":["Rev.19.19"]},{"printed":"2 Thessalonians 2:8","osis":["2Thess.2.8"]},{"printed":"1 John 2:23","osis":["1John.2.23"]}],"note":null},{"text":"(4) he sitteth in the Temple of GOD, as GOD;","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null},{"text":"(5) He ruleth in the great city, and exercises dominion over the Kings of the earth. 6) He deceiveth them, that dwell on the earth, with lying wonders, and miracles;","proofs":["2 Thessalonians 2:9","Revelation 13:14–15"],"refs":[{"printed":"2 Thessalonians 2:9","osis":["2Thess.2.9"]},{"printed":"Revelation 13:14–15","osis":["Rev.13.14-Rev.13.15"]}],"note":null},{"text":"(7) He causeth all sorts of Persons to receive his mark, on their right hand, or on their forehead;","proofs":["Revelation 13:16–17"],"refs":[{"printed":"Revelation 13:16–17","osis":["Rev.13.16-Rev.13.17"]}],"note":null},{"text":"(8) To him agrees, what Paul sayes: and now ye know what with-holdeth (namely the Roman Emperour) that he might be revealed in his time;","proofs":["2 Thessalonians 2:6–7"],"refs":[{"printed":"2 Thessalonians 2:6–7","osis":["2Thess.2.6-2Thess.2.7"]}],"note":null}],"items":[]}],"text":null},{"number":26,"title":"Of the Communion of Saints","part":null,"questions":[],"paragraphs":["26.1","26.2","26.3"],"clauses":[],"items":[{"question":"Are the Saints bound by profession, to maintain an holy fellowship, and communion in the worship of GOD, in performing such other spiritual duties, as tend to their mutual edification?","answer":"Ye,.","segments":[{"text":"Ye,.","proofs":["Hebrews 10:24–25","Acts 2:42, 46","Isaiah 2:3","1 Corinthians 11:20"],"refs":[{"printed":"Hebrews 10:24–25","osis":["Heb.10.24-Heb.10.25"]},{"printed":"Acts 2:42, 46","osis":["Acts.2.42","Acts.2.46"]},{"printed":"Isaiah 2:3","osis":["Isa.2.3"]},{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null}],"items":[{"question":"Well then, did not the Donatists of old, and Separatists now err, who maintain, that Hypocrites and wicked men, do pollute, and defile the worship of God, not only to themselves, but also to others that worship with them: and that therefore, we must separate from Communion in the worship of God, because of them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Church of the Jews in Christs time was very corrupt; And yet both by his practise, and his command, he would not have his hearers to separate from it. For he both observed the feasts, and preached in their Synagogues; And he commands his hearers to observe what the Scribes, and Pharisees bad them do; (2) Because, the Apostle is so far from commanding separation from the Church of Corinth, that he praises their meetings; () notwithstanding of the many gross scandals, which were among them; (3) Because, the Apostles calls the Galatians, the Church of Christ, brethren, and the children of God, who were yet in some measure removed from GOD, to another Gospel. Nay, says Paul, O foolish, (or senseless) Galatians, who hath bewitched you, (that is, so blinded the eyes of your understanding, that ye cannot see the right truth; as the Juglars bewitch the outward eyes, that men think they see that which they see not) that ye should not obey the truth; And yet since it was a constitute true Church, it was his judgement, there should be no separation from it, notwithstanding of all the foresaid faults. (4) Because, the Church of Ephesus was a true Church, though they made defection from their first love. So was the Church of Pergamus, though there were in it who held the doctrine of Balaam. So was the Church of Thyatira, notwithstanding that they suffered Jesebel, that called her self a prophetess, and taught the servants of Christ to commit Fornication, and to eat things sacrificed to Idols. (5) If we must separate from the Communion of the Church in things lawful, for the faults of others, of for the faults of Ministers, and if their sins pollute the worship of God to others, than, we must not keep communion with any Church: seeing there can hardly be a Church where there are not some hidden Hypocrites. Nay, where there are not some, who are known to be such by the Minister. Yet such are not to be excluded, as Christ himself teaches; to 31. See the 47. and 48. verses of that same chapter. (6) If the worship be polluted to some, for the faults of others, with whom they worship, then must the Word and Sacraments, have their efficacy and worth from the Persons, that worship, and from the dispensers of them, which is absurd. (7) Because, wicked and evil men, do not pollute the worship to others, but to themselves only; as it appears from the man, that wanted the wedding Garment; And from those who did eat and drink unworthily at the Lords Table. Such do not eat and drink damnation to others, but to themselves; ▪","segments":[{"text":"(1) Because, the Church of the Jews in Christs time was very corrupt;","proofs":["Matthew 15:7","Mark 6:7–8"],"refs":[{"printed":"Matthew 15:7","osis":["Matt.15.7"]},{"printed":"Mark 6:7–8","osis":["Mark.6.7-Mark.6.8"]}],"note":null},{"text":"And yet both by his practise, and his command, he would not have his hearers to separate from it. For he both observed the feasts, and preached in their Synagogues;","proofs":["John 8:1","Luke 4:15","John 10:22"],"refs":[{"printed":"John 8:1","osis":["John.8.1"]},{"printed":"Luke 4:15","osis":["Luke.4.15"]},{"printed":"John 10:22","osis":["John.10.22"]}],"note":null},{"text":"And he commands his hearers to observe what the Scribes, and Pharisees bad them do;","proofs":["Matthew 23:2–3"],"refs":[{"printed":"Matthew 23:2–3","osis":["Matt.23.2-Matt.23.3"]}],"note":null},{"text":"(2) Because, the Apostle is so far from commanding separation from the Church of Corinth, that he praises their meetings; ()","proofs":["1 Corinthians 5:4","11:20","14:23"],"refs":[{"printed":"1 Corinthians 5:4","osis":["1Cor.5.4"]},{"printed":"11:20","osis":["1Cor.11.20"]},{"printed":"14:23","osis":["1Cor.14.23"]}],"note":null},{"text":"notwithstanding of the many gross scandals, which were among them;","proofs":["1 Corinthians 1:11–13","5:1–2","15:12–13"],"refs":[{"printed":"1 Corinthians 1:11–13","osis":["1Cor.1.11-1Cor.1.13"]},{"printed":"5:1–2","osis":["1Cor.5.1-1Cor.5.2"]},{"printed":"15:12–13","osis":["1Cor.15.12-1Cor.15.13"]}],"note":null},{"text":"(3) Because, the Apostles calls the Galatians, the Church of Christ, brethren, and the children of God, who were yet in some measure removed from GOD, to another Gospel. Nay, says Paul, O foolish, (or senseless) Galatians, who hath bewitched you, (that is, so blinded the eyes of your understanding, that ye cannot see the right truth; as the Juglars bewitch the outward eyes, that men think they see that which they see not) that ye should not obey the truth;","proofs":["Galatians 3:1"],"refs":[{"printed":"Galatians 3:1","osis":["Gal.3.1"]}],"note":null},{"text":"And yet since it was a constitute true Church, it was his judgement, there should be no separation from it, notwithstanding of all the foresaid faults. (4) Because, the Church of Ephesus was a true Church, though they made defection from their first love. So was the Church of Pergamus, though there were in it who held the doctrine of Balaam. So was the Church of Thyatira, notwithstanding that they suffered Jesebel, that called her self a prophetess, and taught the servants of Christ to commit Fornication, and to eat things sacrificed to Idols. (5) If we must separate from the Communion of the Church in things lawful, for the faults of others, of for the faults of Ministers, and if their sins pollute the worship of God to others, than, we must not keep communion with any Church: seeing there can hardly be a Church where there are not some hidden Hypocrites. Nay, where there are not some, who are known to be such by the Minister. Yet such are not to be excluded, as Christ himself teaches;","proofs":["Matthew 13:24"],"refs":[{"printed":"Matthew 13:24","osis":["Matt.13.24"]}],"note":null},{"text":"to 31. See the 47. and 48. verses of that same chapter. (6) If the worship be polluted to some, for the faults of others, with whom they worship, then must the Word and Sacraments, have their efficacy and worth from the Persons, that worship, and from the dispensers of them, which is absurd. (7) Because, wicked and evil men, do not pollute the worship to others, but to themselves only; as it appears from the man, that wanted the wedding Garment;","proofs":["Matthew 22:11"],"refs":[{"printed":"Matthew 22:11","osis":["Matt.22.11"]}],"note":null},{"text":"And from those who did eat and drink unworthily at the Lords Table. Such do not eat and drink damnation to others, but to themselves;","proofs":["1 Corinthians 11:27, 29"],"refs":[{"printed":"1 Corinthians 11:27, 29","osis":["1Cor.11.27","1Cor.11.29"]}],"note":null},{"text":"▪","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Doth this Communion, which the Saints have with Christ, make them in any wise partakers of the Substance of his God-head, or equal with him in any respect?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there a mixture of the Divine Essence, with the Substance of all the Creatures, because the Divine Essence is infinite, and every where present?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doth every règenerate man, that is united with God, by vertue of this union, become God the maker of Heaven and Earth?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Are all the Acts of a mans will, and all his actions, even his most cursed, and wicked actions, wholly Divine, which to resist, and contradict is rebellion against God?","answer":"No.","segments":[{"text":"No.","proofs":["John 1:14","Colossians 1:18–19"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Colossians 1:18–19","osis":["Col.1.18-Col.1.19"]}],"note":null}],"items":[]},{"question":"Well then, do not the Familists err, who teach, that the Saints are made God, and Christ, by an Essential and Corporal Union with them?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Manicheans err, who blasphemously taught, that the Divine Essence, was mingled with soul and body of every man, and that therefore all his Actions were wholly Divine?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the personal union is given to none, but to Christ only; The Word was made Flesh, that is, a true man like unto us in all things, yet without sin. (2) Because, in him dwelleth all the fulness of the God-head bodily. Namely by an essential inhabitation of the Son of God in the humane nature, by the uniting of his Divine Nature with the Humane, in the unity of his Person. Bodily, that is Personally, Essentially, and Truely. (3) Because, the union of the Saints with Christ is by Faith, not indeed by a personal Union; (4). Because, there is no man that sinneth not; (5) Because, Gods Essence, is most simple, and single, and infinitely above and beyond all creatures; (6) Because, holy, holy, holy, is the Lord God of Hosts; (7) Because, Solomon in his prayer says, behold the heaven of heavens, cannot contain thee, how much less this house which I have builded to thy Name; (8) Because, the Prophet Isaiah says, behold the Nations are as a drop of a bucket, and are as the smallest dust of the ballance estemed; chap. 40. 15. (9) Because, the Manichean error, is the outmost stretch of Satans invention, beyond which he is not able to go. They deserve not confutation, but to be looked upon, as Devils incarnate.","segments":[{"text":"(1) Because, the personal union is given to none, but to Christ only;","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"The Word was made Flesh, that is, a true man like unto us in all things, yet without sin. (2) Because, in him dwelleth all the fulness of the God-head bodily. Namely by an essential inhabitation of the Son of God in the humane nature, by the uniting of his Divine Nature with the Humane, in the unity of his Person. Bodily, that is Personally, Essentially, and Truely. (3) Because, the union of the Saints with Christ is by Faith, not indeed by a personal Union;","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"(4). Because, there is no man that sinneth not;","proofs":["1 John 1:8, 10"],"refs":[{"printed":"1 John 1:8, 10","osis":["1John.1.8","1John.1.10"]}],"note":null},{"text":"(5) Because, Gods Essence, is most simple, and single, and infinitely above and beyond all creatures;","proofs":["Exodus 3:14"],"refs":[{"printed":"Exodus 3:14","osis":["Exod.3.14"]}],"note":null},{"text":"(6) Because, holy, holy, holy, is the Lord God of Hosts;","proofs":["Isaiah 6:3"],"refs":[{"printed":"Isaiah 6:3","osis":["Isa.6.3"]}],"note":null},{"text":"(7) Because, Solomon in his prayer says, behold the heaven of heavens, cannot contain thee, how much less this house which I have builded to thy Name;","proofs":["1 Kings 8:27"],"refs":[{"printed":"1 Kings 8:27","osis":["1Kgs.8.27"]}],"note":null},{"text":"(8) Because, the Prophet Isaiah says, behold the Nations are as a drop of a bucket, and are as the smallest dust of the ballance estemed; chap. 40. 15. (9) Because, the Manichean error, is the outmost stretch of Satans invention, beyond which he is not able to go. They deserve not confutation, but to be looked upon, as Devils incarnate.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Doth the Communion of Saints, which they have one with another, take away or infringe the Title, or propriety which each man hath in his own goods, and possessions?","answer":"No.","segments":[{"text":"No.","proofs":["Acts 5:4","Exodus 25:14","Ephesians 5:28"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]},{"printed":"Exodus 25:14","osis":["Exod.25.14"]},{"printed":"Ephesians 5:28","osis":["Eph.5.28"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who affirm, that the goods and possessions of the Saints ought to be common?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, in the time of the primitive Church, no man was obliged out of necessity to deliver his goods. Neither did believers loss their right and propriety which they had to them; (2) Because, the eight command, which is of perpetual use to all men, supposeth a distinction, and propriety of Goods. For if all Goods were common, it were impossible to steal. (3) Because, there should be no giving of Almes: there should be no Hospitality, which is contrary to the Apostle;","segments":[{"text":"(1) Because, in the time of the primitive Church, no man was obliged out of necessity to deliver his goods. Neither did believers loss their right and propriety which they had to them;","proofs":["Acts 5:4"],"refs":[{"printed":"Acts 5:4","osis":["Acts.5.4"]}],"note":null},{"text":"(2) Because, the eight command, which is of perpetual use to all men, supposeth a distinction, and propriety of Goods. For if all Goods were common, it were impossible to steal. (3) Because, there should be no giving of Almes: there should be no Hospitality, which is contrary to the Apostle;","proofs":["Ephesians 4:28","Hebrews 13:2"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"Hebrews 13:2","osis":["Heb.13.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":27,"title":"Of the Sacraments","part":null,"questions":[],"paragraphs":["27.1","27.2","27.3","27.4","27.5"],"clauses":[],"items":[{"question":"Are the Sacraments holy signs and seals of the Covenant of Grace, immediatly instituted by GOD, to represent Christ, and his benefits; and to confirm our interest in him?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Do the Sacraments put a visible difference, between those that belong unto the Church, and the rest of the World?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do the Sacraments solemnly engage men and women to the service of God in Christ, according to his word?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Romans 4:11","Genesis 17:7, 10","Matthew 28:19","1 Corinthians 11:23","10:16","11:25–26","Galatians 3:7","Romans 15:8","Exodus 12:48","Genesis 34:14","Romans 6:3–4","1 Corinthians 10:16, 21"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Genesis 17:7, 10","osis":["Gen.17.7","Gen.17.10"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"10:16","osis":["1Cor.10.16"]},{"printed":"11:25–26","osis":["1Cor.11.25-1Cor.11.26"]},{"printed":"Galatians 3:7","osis":["Gal.3.7"]},{"printed":"Romans 15:8","osis":["Rom.15.8"]},{"printed":"Exodus 12:48","osis":["Exod.12.48"]},{"printed":"Genesis 34:14","osis":["Gen.34.14"]},{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]},{"printed":"1 Corinthians 10:16, 21","osis":["1Cor.10.16","1Cor.10.21"]}],"note":null}],"items":[]},{"question":"Well then, do not the Socinians err, with the Anabaptists, who maintain, that the Sacraments, are not seals of the Covenant of Grace, instituted by God, to represent Christ and his benefits: but only bare tokens, and Tests of our Christian profession?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Circumcision is expresly called a sign, and seal of the righteousness of Faith; Now, if Circumcision was a seal, and sign; why ought not Baptism, and the Lords Supper to be signs, and seals also? (2) Because, the names, and properties of the things signified, are given to the Sacramental signs. Thus Circumcision is called the Covenant; The bread is called the Body of Christ; And Baptism is called the washing of regeneration; For no other reasons, but because they represent and confirm things spiritual to Believers. (3) Because, the cup of blessing in the Sacrament, is the communion of the blood of Christ; and the bread is the communion of the body of Christ; (4) Because, the Sacraments bring into our memories, Christ and his benefits; and therefore, as it were, they set him before our eyes, and so increase and confirm our faith:","segments":[{"text":"(1) Because, Circumcision is expresly called a sign, and seal of the righteousness of Faith;","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"Now, if Circumcision was a seal, and sign; why ought not Baptism, and the Lords Supper to be signs, and seals also? (2) Because, the names, and properties of the things signified, are given to the Sacramental signs. Thus Circumcision is called the Covenant;","proofs":["Genesis 17:10"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]}],"note":null},{"text":"The bread is called the Body of Christ;","proofs":["Matthew 26:26"],"refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]}],"note":null},{"text":"And Baptism is called the washing of regeneration;","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"For no other reasons, but because they represent and confirm things spiritual to Believers. (3) Because, the cup of blessing in the Sacrament, is the communion of the blood of Christ; and the bread is the communion of the body of Christ;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"(4) Because, the Sacraments bring into our memories, Christ and his benefits; and therefore, as it were, they set him before our eyes, and so increase and confirm our faith:","proofs":["1 Corinthians 11:24–25"],"refs":[{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"items":[]}]},{"question":"Is the Grace, which is exhibited in, or by the Sacraments, rightly used; conferred by any power in them?","answer":"No.","segments":[{"text":"No.","proofs":["Romans 2:28–29","1 Peter 3:21"],"refs":[{"printed":"Romans 2:28–29","osis":["Rom.2.28-Rom.2.29"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null}],"items":[{"question":"Well then, do not the Papists and Lutherians err, who maintain, that the Sacraments of themselves are true, immediate, and effectual causes of our Justification, and give life?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the holy Scripture attributes our Justification to Faith only, as an instrumental cause, and to no other thing; And therefore the Sacraments cannot be the efficient causes of our Justification, and life. (2) Because, the Scripture makes an express difference, between the work of a man dispensing the Sacraments, and the work of the holy Ghost; (3) Because, signs and seals of Grace cannot confer, and effectuat Grace. But the Sacraments, are but signs and seals of Grace; because to signifie, and to have vertue, and power to do differ in nature and in kind. (4) Because, many are partakers of the Sacraments, who yet are not partakers of the Grace of GOD, as Simon Magus; Ananias, and Saphira; And how many thousands do eat and drink unworthily, drinking and eating damnation to themselves; (5) Because, many have been justified, before ever they did partake of a Sacrament, as Abraham; And Cornelius with his fellows;","segments":[{"text":"(1) Because, the holy Scripture attributes our Justification to Faith only, as an instrumental cause, and to no other thing;","proofs":["Romans 1:17","3:28","Galatians 2:16"],"refs":[{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"3:28","osis":["Rom.3.28"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null},{"text":"And therefore the Sacraments cannot be the efficient causes of our Justification, and life. (2) Because, the Scripture makes an express difference, between the work of a man dispensing the Sacraments, and the work of the holy Ghost;","proofs":["Matthew 3:11"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"note":null},{"text":"(3) Because, signs and seals of Grace cannot confer, and effectuat Grace. But the Sacraments, are but signs and seals of Grace; because to signifie, and to have vertue, and power to do differ in nature and in kind. (4) Because, many are partakers of the Sacraments, who yet are not partakers of the Grace of GOD, as Simon Magus;","proofs":["Acts 8:13"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"note":null},{"text":"Ananias, and Saphira;","proofs":["Acts 5:4, 9"],"refs":[{"printed":"Acts 5:4, 9","osis":["Acts.5.4","Acts.5.9"]}],"note":null},{"text":"And how many thousands do eat and drink unworthily, drinking and eating damnation to themselves;","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"(5) Because, many have been justified, before ever they did partake of a Sacrament, as Abraham;","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"And Cornelius with his fellows;","proofs":["Acts 10:46"],"refs":[{"printed":"Acts 10:46","osis":["Acts.10.46"]}],"note":null}],"items":[]}]},{"question":"Doth the efficacy of a Sacrament depend upon the piety or intention of him, that doth administer it?","answer":"No.","segments":[{"text":"No.","proofs":["Matthew 3:11","1 Corinthians 12:13"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[{"question":"Well then, do not the Donatists, and Anabaptists err, who maintain, that the Sacraments dispensed by a wicked, and graceless Minister are of no vertue, or efficacy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not also some others now a days err, who are not far from the same opinion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not lastly the Papists err, who maintain, that to the perfection of a Sacrament, the actual intention of the Minister, at least his vertual intention of doing that, which the Church doth, is necessary?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Judas who was a Thief, and a Traitour, did according to the command of Christ baptize, as well as the rest: yet Christ, never called in question his Baptism. (2) Because, the efficacy of the Word, doth not depend upon the piety, goodness, worthiness, or good intention of the Instrument; Therefore, neither doth the efficacy of a Sacrament depend upon the intention of him, that doth administer it. (3) If the efficacy of Baptism depended upon the good intention of the Minister, then no Christian could be sure, that he is baptized: seeing no man can be sure of, or know the Ministers intention. (4) Because, the operation, and efficacy of the Sacraments, depend upon the operation of the Holy Ghost, and the Word of institution; (5) Because, the Papists themselves (which is argumentum ad hominem) cannot be sure, that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration, and falling down to the Host, they commit most damnable Idolatry in worshipping that which is neither GOD, nor any divine thing. I say, they cannot be sure, because the Priests intention, may be deficient, while he is consecrating the Bread.","segments":[{"text":"(1) Because, Judas who was a Thief, and a Traitour, did according to the command of Christ baptize, as well as the rest: yet Christ, never called in question his Baptism. (2) Because, the efficacy of the Word, doth not depend upon the piety, goodness, worthiness, or good intention of the Instrument;","proofs":["Philippians 1:16"],"refs":[{"printed":"Philippians 1:16","osis":["Phil.1.16"]}],"note":null},{"text":"Therefore, neither doth the efficacy of a Sacrament depend upon the intention of him, that doth administer it. (3) If the efficacy of Baptism depended upon the good intention of the Minister, then no Christian could be sure, that he is baptized: seeing no man can be sure of, or know the Ministers intention. (4) Because, the operation, and efficacy of the Sacraments, depend upon the operation of the Holy Ghost, and the Word of institution;","proofs":["Matthew 3:11","1 Corinthians 12:13"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"(5) Because, the Papists themselves (which is argumentum ad hominem) cannot be sure, that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration, and falling down to the Host, they commit most damnable Idolatry in worshipping that which is neither GOD, nor any divine thing. I say, they cannot be sure, because the Priests intention, may be deficient, while he is consecrating the Bread.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are there only two Sacraments, ordained by Christ, in the Gospel?","answer":"I answer two only, namely Baptism, and the Lords Supper.","segments":[{"text":"I answer two only, namely Baptism, and the Lords Supper.","proofs":["Matthew 28:19","1 Corinthians 11:20, 23"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:20, 23","osis":["1Cor.11.20","1Cor.11.23"]}],"note":null}],"items":[{"question":"Well then, do not the Romanists err, who make seven Sacraments, by adding to Baptism, and the Lords Supper, Confirmation, Pennance, Extream Unction, Ordination, and Matrimony?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, no other Sacraments, save Baptism and the Lords Supper are instituted by Christ, in all the holy Scripture. (2) Because, the description, and definition of a Sacrament, as you will find it in the first Question; doth agree only to Baptism, and the Lord, Supper, (3) Because, Christ was a Copartner, and sharer of Baptism, and the Lords Supper, which in his own person, he did sanctifie, and by them did testifie and profess his communion with his people of the New Testament, but never was a sharer of any of these five Bastard Sacraments.","segments":[{"text":"(1) Because, no other Sacraments, save Baptism and the Lords Supper are instituted by Christ, in all the holy Scripture. (2) Because, the description, and definition of a Sacrament, as you will find it in the first Question; doth agree only to Baptism, and the Lord, Supper, (3) Because, Christ was a Copartner, and sharer of Baptism, and the Lords Supper, which in his own person, he did sanctifie, and by them did testifie and profess his communion with his people of the New Testament, but never was a sharer of any of these five Bastard Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"May Baptism and the Lords Supper, be dispensed by any but by a Minister of the Word, lawfully ordained?","answer":"No.","segments":[{"text":"No.","proofs":["Matthew 28:19","1 Corinthians 11:20, 23","4:1","Hebrews 5:4"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 11:20, 23","osis":["1Cor.11.20","1Cor.11.23"]},{"printed":"4:1","osis":["1Cor.4.1"]},{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who maintain, that the Sacraments may be dispensed, and administred by any Believer?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Papists and the Lutherians err, who maintain that it is lawful for Laicks, or Women, to administer the Sacrament of Baptism, in case of necessity?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ gave the power of dispensing the Sacraments to them only, to whom he gave the power of Preaching; But the power of preaching is not given to all men; (2) Because, all that ever did dispense the Sacrament of Baptism in the New Testament, were either called Ordinarly, or Extraordinarly: as is evident from the examples of John the Baptist, and the disciples of Christ. From the example of Peter; From the example of Philip, From the example of Ananias; From the example of Paul and Silas; (3) Because, it is unlawful for any man, to affix the Kings seal to a Charter, or Letterspatent, unless he be a person authorized, and deputed by the King for that use. But the Sacraments are seals, of the Covenant between God and his people; (4) Because, women are not permitted to speak publickly in the Church: therefore they have no power, to dispense the Sacrament of Baptism; (5) Because, the Adversaries grant that it is unlawful to women, or Laicks to administer the Lords Supper: therefore it is as unlawful for them to administer Baptism. No just cause of reason, or disparity can be given. (6) Because, the benefit of regeneration is not tyed (as the Adversaries may dream) to the outward Baptism, as is clear and evident from the conversion of the Thief upon the cross. And from Therefore, there is no such necessity of Baptism, as the Papists, and Lutherians do fancy.","segments":[{"text":"(1) Because, Christ gave the power of dispensing the Sacraments to them only, to whom he gave the power of Preaching;","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"But the power of preaching is not given to all men;","proofs":["Hebrews 5:4"],"refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null},{"text":"(2) Because, all that ever did dispense the Sacrament of Baptism in the New Testament, were either called Ordinarly, or Extraordinarly: as is evident from the examples of John the Baptist, and the disciples of Christ. From the example of Peter;","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null},{"text":"From the example of Philip,","proofs":["Acts 8:38"],"refs":[{"printed":"Acts 8:38","osis":["Acts.8.38"]}],"note":null},{"text":"From the example of Ananias;","proofs":["Acts 9:18"],"refs":[{"printed":"Acts 9:18","osis":["Acts.9.18"]}],"note":null},{"text":"From the example of Paul and Silas;","proofs":["Acts 16:15, 33"],"refs":[{"printed":"Acts 16:15, 33","osis":["Acts.16.15","Acts.16.33"]}],"note":null},{"text":"(3) Because, it is unlawful for any man, to affix the Kings seal to a Charter, or Letterspatent, unless he be a person authorized, and deputed by the King for that use. But the Sacraments are seals, of the Covenant between God and his people;","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"(4) Because, women are not permitted to speak publickly in the Church: therefore they have no power, to dispense the Sacrament of Baptism;","proofs":["1 Corinthians 14:34","1 Timothy 2:12"],"refs":[{"printed":"1 Corinthians 14:34","osis":["1Cor.14.34"]},{"printed":"1 Timothy 2:12","osis":["1Tim.2.12"]}],"note":null},{"text":"(5) Because, the Adversaries grant that it is unlawful to women, or Laicks to administer the Lords Supper: therefore it is as unlawful for them to administer Baptism. No just cause of reason, or disparity can be given. (6) Because, the benefit of regeneration is not tyed (as the Adversaries may dream) to the outward Baptism, as is clear and evident from the conversion of the Thief upon the cross. And from","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"Therefore, there is no such necessity of Baptism, as the Papists, and Lutherians do fancy.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are the Sacraments of the Old Testament, in regard of the spiritual things, thereby signified, and exhibited, the same for substance with those of the New?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 10:1–4"],"refs":[{"printed":"1 Corinthians 10:1–4","osis":["1Cor.10.1-1Cor.10.4"]}],"note":null}],"items":[{"question":"Well then, do not the Papists and Lutherians err, who maintain, that the difference between the Sacraments of the Old Testament, and the New, consists in this, that those did deliniate and shaddow forth Grace; these contain, offer, and confer Grace?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostle () expresly says, that the Cloud, and the passing thorow the Red-Sea, did signifie these same things to the Jews, which Baptism signifies to us. And that the Manna, and the Water from the Rock, did signifie the same thing to them; which the Lords Supper signifies to us. (2) Because, the Sacraments of the Old and New Testament, did obsignate and seal up the same righteousness of Faith; (3) Because, the Scripture applyeth to Believers, under the Old Testament, the Sacraments of the New; And on the other hand, the Scripture applyeth the Sacraments of the New Testament, to Believers under the Old; which is not done by reason of the sign, for the signs are diverse and different: therefore it must be done, by reason of the thing signified; and by consequence the Sacraments of the Old Testament must agree in the thing signified with the Sacraments of the New. (4) Because, the Sacraments of both Testaments agree in the Word of Promise;","segments":[{"text":"(1) Because, the Apostle ()","proofs":["1 Corinthians 10:1–3"],"refs":[{"printed":"1 Corinthians 10:1–3","osis":["1Cor.10.1-1Cor.10.3"]}],"note":null},{"text":"expresly says, that the Cloud, and the passing thorow the Red-Sea, did signifie these same things to the Jews, which Baptism signifies to us. And that the Manna, and the Water from the Rock, did signifie the same thing to them; which the Lords Supper signifies to us. (2) Because, the Sacraments of the Old and New Testament, did obsignate and seal up the same righteousness of Faith;","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"(3) Because, the Scripture applyeth to Believers, under the Old Testament, the Sacraments of the New;","proofs":["1 Corinthians 10:1–3"],"refs":[{"printed":"1 Corinthians 10:1–3","osis":["1Cor.10.1-1Cor.10.3"]}],"note":null},{"text":"And on the other hand, the Scripture applyeth the Sacraments of the New Testament, to Believers under the Old; which is not done by reason of the sign, for the signs are diverse and different: therefore it must be done, by reason of the thing signified; and by consequence the Sacraments of the Old Testament must agree in the thing signified with the Sacraments of the New. (4) Because, the Sacraments of both Testaments agree in the Word of Promise;","proofs":["Genesis 17:7","Acts 2:38–39","Romans 4:11–13","Galatians 3:29"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Romans 4:11–13","osis":["Rom.4.11-Rom.4.13"]},{"printed":"Galatians 3:29","osis":["Gal.3.29"]}],"note":null}],"items":[]}]}],"text":null},{"number":28,"title":"Of BAPTISM","part":null,"questions":[],"paragraphs":["28.1","28.2","28.3","28.4","28.5","28.6","28.7"],"clauses":[],"items":[{"question":"Is the Sacrament of Baptism with Water by Christs appointment, to be continued in his Church to the end of the World?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers err, who maintain, that Baptism with Water, is not an Ordinance of Divine institution, and that there is no Gospel precept for it?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ taking his fare-well of his Disciples, gave them this Commission, Go ye therefore and teach all Nations, Baptising them in the Name of the Father, Son, and Holy Ghost. Or according to the Original Word, make all Nations Disciples, by your Doctrine, Baptising them, in the Name of, &c. All which words are spoken with one breath. Whence it is clear, that the same very persons that were commanded to make all Nations Disciples by their Doctrine, were commanded to baptise them. But it was not in their power to administer the Inward Baptism; that is, to baptise with the holy Ghost, and with fire. Men may well administer the Water, or external sign; but it is Christ that bestowes the inward Grace, and thing signified; as is clear from where John the Baptist, sayes, I indeed baptise you with Water unto Repentance, but he that cometh after me, shall baptise you with the holy Ghost, and with fire. If any man had received this power of Baptising with the Holy Ghost, then surely John should have received it, whom Jesus so highly commends, as, that there was not a greater than he born of women; And though our Saviour subjoyns, he that is least in the kingdom of Heaven, is greater than he, yet this will not infer, that any among the Teachers of the Gospel, had the power of baptising with the holy Ghost, which he had not; but only, that they did shew Christ more clearly, as having most perfectly accomplished whatsoever was requisite to our salvation; and did publish this, not only to the Jews, but also to the Gentiles. And so Christ as the Master employed only the Disciples, as his servants to dispense and act ministerially in his service, reserving the blessing of their employments to himself. Now, baptizing with the holy Ghost, is the greatest blessing of the Gospel, and so cannot flow but from Christ himself. (2) Because, the Disciples of Christ acted only ministerially under him in working of miracles: therefore they could not administer baptism, with the holy Ghost, seing this is a greater power, than the other. The cureing of the soul is a far greater work, than to cure miraculously the body. The work of Conversion, and regeneration, is a work beyond the creating of heaven and earth. There was only here, the introducing of a new Form, but no contrary Form, or quality to be expelled. But in this, the heart of stone must not onely be taken away, but a heart of flesh must be given. That they acted only Ministerially under Christ, it is evident from what Peter sayes, ye men of Israel, why look ye so earnestly on us, as though by our own power and godliness, we made this man to walk; And the same Peter says, Eneas, Jesus Christ maketh thee whole; See (3) Because, if this commission, empowred the Apostles to baptise onely with the Holy Ghost, and not with water; then they in the exercise of this Commission, would onely have baptized men and women with the holy Ghost, and not with water, but the contrary is manifest. () where Peter makes a distinction between being baptized in the name of Jesus Christ, and receiving the gift of the holy Ghost: namely the gifts and graces of the holy Spirit, which are common to all believers, and necessary to salvation. (4) Because, if baptism with the holy Ghost be here meant, then all whom the Apostles did baptize, were baptised with the holy Ghost, which is false: for Ananias and Saphira could not have been Hypocrites, if they had been baptized with the holy Ghost. And Simon was baptized and yet not with the holy Ghost, as appears by Peters answer to him of the fifth chapter. (5) Because, if Christs commission carry not a warrant for baptizing with water, whence then had the Apostles a warrant for baptizing with Water? Either they must produce and let us see another commission for it, or else they must acknowledge, that the Apostles did warrantably baptise with Water. But another commission the Quakers cannot shew us from Scripture.","segments":[{"text":"(1) Because, Christ taking his fare-well of his Disciples, gave them this Commission, Go ye therefore and teach all Nations, Baptising them in the Name of the Father, Son, and Holy Ghost. Or according to the Original Word, make all Nations Disciples, by your Doctrine, Baptising them, in the Name of, &c. All which words are spoken with one breath. Whence it is clear, that the same very persons that were commanded to make all Nations Disciples by their Doctrine, were commanded to baptise them. But it was not in their power to administer the Inward Baptism; that is, to baptise with the holy Ghost, and with fire. Men may well administer the Water, or external sign; but it is Christ that bestowes the inward Grace, and thing signified; as is clear from","proofs":["Matthew 3:11"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"note":null},{"text":"where John the Baptist, sayes, I indeed baptise you with Water unto Repentance, but he that cometh after me, shall baptise you with the holy Ghost, and with fire. If any man had received this power of Baptising with the Holy Ghost, then surely John should have received it, whom Jesus so highly commends, as, that there was not a greater than he born of women;","proofs":["Matthew 11:11"],"refs":[{"printed":"Matthew 11:11","osis":["Matt.11.11"]}],"note":null},{"text":"And though our Saviour subjoyns, he that is least in the kingdom of Heaven, is greater than he, yet this will not infer, that any among the Teachers of the Gospel, had the power of baptising with the holy Ghost, which he had not; but only, that they did shew Christ more clearly, as having most perfectly accomplished whatsoever was requisite to our salvation; and did publish this, not only to the Jews, but also to the Gentiles. And so Christ as the Master employed only the Disciples, as his servants to dispense and act ministerially in his service, reserving the blessing of their employments to himself. Now, baptizing with the holy Ghost, is the greatest blessing of the Gospel, and so cannot flow but from Christ himself. (2) Because, the Disciples of Christ acted only ministerially under him in working of miracles: therefore they could not administer baptism, with the holy Ghost, seing this is a greater power, than the other. The cureing of the soul is a far greater work, than to cure miraculously the body. The work of Conversion, and regeneration, is a work beyond the creating of heaven and earth. There was only here, the introducing of a new Form, but no contrary Form, or quality to be expelled. But in this, the heart of stone must not onely be taken away, but a heart of flesh must be given. That they acted only Ministerially under Christ, it is evident from what Peter sayes, ye men of Israel, why look ye so earnestly on us, as though by our own power and godliness, we made this man to walk;","proofs":["Acts 3:12"],"refs":[{"printed":"Acts 3:12","osis":["Acts.3.12"]}],"note":null},{"text":"And the same Peter says, Eneas, Jesus Christ maketh thee whole;","proofs":["Acts 9:34"],"refs":[{"printed":"Acts 9:34","osis":["Acts.9.34"]}],"note":null},{"text":"See","proofs":["Mark 16:17","1 Corinthians 12:10"],"refs":[{"printed":"Mark 16:17","osis":["Mark.16.17"]},{"printed":"1 Corinthians 12:10","osis":["1Cor.12.10"]}],"note":null},{"text":"(3) Because, if this commission, empowred the Apostles to baptise onely with the Holy Ghost, and not with water; then they in the exercise of this Commission, would onely have baptized men and women with the holy Ghost, and not with water, but the contrary is manifest. ()","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"where Peter makes a distinction between being baptized in the name of Jesus Christ, and receiving the gift of the holy Ghost: namely the gifts and graces of the holy Spirit, which are common to all believers, and necessary to salvation. (4) Because, if baptism with the holy Ghost be here meant, then all whom the Apostles did baptize, were baptised with the holy Ghost, which is false: for Ananias and Saphira could not have been Hypocrites, if they had been baptized with the holy Ghost. And Simon was baptized and yet not with the holy Ghost, as appears by Peters answer to him","proofs":["Acts 8:21–22"],"refs":[{"printed":"Acts 8:21–22","osis":["Acts.8.21-Acts.8.22"]}],"note":null},{"text":"of the fifth chapter. (5) Because, if Christs commission carry not a warrant for baptizing with water, whence then had the Apostles a warrant for baptizing with Water? Either they must produce and let us see another commission for it, or else they must acknowledge, that the Apostles did warrantably baptise with Water. But another commission the Quakers cannot shew us from Scripture.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is dipping of the person (to be baptised) into Water necessary?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is Baptism rightly administred by pouring, or sprinkling water upon the person?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 2:41","16:33"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]},{"printed":"16:33","osis":["Acts.16.33"]}],"note":null}],"items":[]},{"question":"Well then, do not the Anabaptists err, who maintain, Dipping to be an absolute and necessary ceremony in Baptism?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Greek word in the original signifies, as well to poure, and sprinkle water, as it signifies to dip; Where it is said, and when they come from the mercat, unless they wash, or be Baptised, they eat not. (2) Because, we read of three thousand baptised in one day, in the streets of Jerusalem, by twelve Apostles at the most, where there was no river to dip them into; And was not Jerusalem, and all Judea, and the region round about Jordan, baptised by John the Baptist himself alone, which could not be done to all and every one by Dipping? (3) Were not many baptised in private houses, as we read in the History of the Acts, chapter 10. 47. and 18. 8. with 9. 17. and 16. 33. (4) Because, Dipping of Infants into water in these cold Countries, would be hurtful and dangerous to them. But GOD will rather have mercy than sacrifice;","segments":[{"text":"(1) Because, the Greek word in the original signifies, as well to poure, and sprinkle water, as it signifies to dip;","proofs":["Mark 7:4"],"refs":[{"printed":"Mark 7:4","osis":["Mark.7.4"]}],"note":null},{"text":"Where it is said, and when they come from the mercat, unless they wash, or be Baptised, they eat not. (2) Because, we read of three thousand baptised in one day, in the streets of Jerusalem, by twelve Apostles at the most, where there was no river to dip them into;","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null},{"text":"And was not Jerusalem, and all Judea, and the region round about Jordan, baptised by John the Baptist himself alone, which could not be done to all and every one by Dipping?","proofs":["Matthew 3:5–6"],"refs":[{"printed":"Matthew 3:5–6","osis":["Matt.3.5-Matt.3.6"]}],"note":null},{"text":"(3) Were not many baptised in private houses, as we read in the History of the Acts, chapter 10. 47. and 18. 8. with 9. 17. and 16. 33. (4) Because, Dipping of Infants into water in these cold Countries, would be hurtful and dangerous to them. But GOD will rather have mercy than sacrifice;","proofs":["Matthew 9:13"],"refs":[{"printed":"Matthew 9:13","osis":["Matt.9.13"]}],"note":null}],"items":[]}]},{"question":"Are the Infants of one, or both believing Parents to be baptised?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Genesis 17:7, 9","Galatians 3:9, 14","Colossians 2:11–12","Acts 2:38–39","Romans 4:11–12"],"refs":[{"printed":"Genesis 17:7, 9","osis":["Gen.17.7","Gen.17.9"]},{"printed":"Galatians 3:9, 14","osis":["Gal.3.9","Gal.3.14"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]},{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"Romans 4:11–12","osis":["Rom.4.11-Rom.4.12"]}],"note":null}],"items":[{"question":"Well then, do not the Anabaptists err, who maintain, that no Infants though born of believing Parents ought to be baptised?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, to covenanted ones (of which number the Infants of Believers are no less than their Parents;) that seal of the covenant, of which they are capable, is not to be denyed; (2) Because, the outward Sacrament of Water, cannot be denyed to such, as have received the Spirit of Christ, and to whom the promises of the New Covenant, sealed up in Baptism do belong; But to some Infants of Believers, as well as to others come to Age, the Spirit of Christ hath been given; And to them do the promises belong; (3) Because the Infants of Believers are members of the Church, which is sanctified and cleansed, with the washing of water by the Word; (4) Because, Infants no less than others come to Age, were Baptised, in the Cloud and in the Sea; (5) Because, Christ commanded that all Nations should be baptised, a great part whereof were Infants; (6) Because, Christ commanded Baptism to be administred to Disciples, (Infants also are here to be taken in;) The word in the Original is Matheteusate, Teach, Instruct, or make Disciples all Nations, or make Disciples among all Nations, baptising them. The signification of this Greek word may be gathered from where it is said, that the Pharisees had heard, that Jesus made Disciples. So that Matheteuein and Mathetas poiein, are both one thing. (7) Because, the children of Believers, were by a Divine right circumcised, under the Old Testament: therefore, the children of Believers under the New Testament, ought to be baptised; because the one hath succeeded to the other. That Baptism succeeds to Circumcision, is evident first, because, they both seal up, the same very thing. Next, as Circumcision was the initiating Seal, under the Old Testament, so is Baptism under the New: because the Apostles did administer it so early to the Disciples at the first appearing of their new birth, and interest in the Covenant. Moreover, because by Baptism, we are said to put on Christ; That they both seal up the same thing, is evident by comparing: with: Where Circumcision is declared to be a seal of the righteousnes of Faith, and Baptism is held forth to be a pledge of the remission of sins, as also may be seen; see Where the Apostle teaches, that our being buried with Christ in Baptism, is our circumcision in Christ; which shews that Baptism hath succeeded to us in the room of Circumcision. (8) Because, the Apostle sayes, that the Infants but of one believing Parent are holy; that is, are comprehended in the outward Covenant of GOD, and have access to the Signs, and Scals of GODS Grace as well as they are, that are born of both believing Parents.","segments":[{"text":"(1) Because, to covenanted ones (of which number the Infants of Believers are no less than their Parents;)","proofs":["Acts 2:38–39","3:25","Romans 11:16","Genesis 17:7, 22"],"refs":[{"printed":"Acts 2:38–39","osis":["Acts.2.38-Acts.2.39"]},{"printed":"3:25","osis":["Acts.3.25"]},{"printed":"Romans 11:16","osis":["Rom.11.16"]},{"printed":"Genesis 17:7, 22","osis":["Gen.17.7","Gen.17.22"]}],"note":null},{"text":"that seal of the covenant, of which they are capable, is not to be denyed;","proofs":["Genesis 17:7, 10–11"],"refs":[{"printed":"Genesis 17:7, 10–11","osis":["Gen.17.7","Gen.17.10-Gen.17.11"]}],"note":null},{"text":"(2) Because, the outward Sacrament of Water, cannot be denyed to such, as have received the Spirit of Christ, and to whom the promises of the New Covenant, sealed up in Baptism do belong;","proofs":["Acts 10:47","11:15–17"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]},{"printed":"11:15–17","osis":["Acts.11.15-Acts.11.17"]}],"note":null},{"text":"But to some Infants of Believers, as well as to others come to Age, the Spirit of Christ hath been given;","proofs":["Jeremiah 1:5","Luke 1:15","Matthew 19:14","Mark 10:13–14"],"refs":[{"printed":"Jeremiah 1:5","osis":["Jer.1.5"]},{"printed":"Luke 1:15","osis":["Luke.1.15"]},{"printed":"Matthew 19:14","osis":["Matt.19.14"]},{"printed":"Mark 10:13–14","osis":["Mark.10.13-Mark.10.14"]}],"note":null},{"text":"And to them do the promises belong;","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"(3) Because the Infants of Believers are members of the Church, which is sanctified and cleansed, with the washing of water by the Word;","proofs":["Ephesians 5:25–26","Joel 2:16","Ezekiel 16:20–21","1 Corinthians 7:14"],"refs":[{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]},{"printed":"Joel 2:16","osis":["Joel.2.16"]},{"printed":"Ezekiel 16:20–21","osis":["Ezek.16.20-Ezek.16.21"]},{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"(4) Because, Infants no less than others come to Age, were Baptised, in the Cloud and in the Sea;","proofs":["1 Corinthians 10:2"],"refs":[{"printed":"1 Corinthians 10:2","osis":["1Cor.10.2"]}],"note":null},{"text":"(5) Because, Christ commanded that all Nations should be baptised, a great part whereof were Infants;","proofs":["Genesis 22:18","Matthew 28:19"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"(6) Because, Christ commanded Baptism to be administred to Disciples, (Infants also are here to be taken in;)","proofs":["Acts 15:10","Matthew 28:19"],"refs":[{"printed":"Acts 15:10","osis":["Acts.15.10"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"The word in the Original is Matheteusate, Teach, Instruct, or make Disciples all Nations, or make Disciples among all Nations, baptising them. The signification of this Greek word may be gathered from","proofs":["John 4:1"],"refs":[{"printed":"John 4:1","osis":["John.4.1"]}],"note":null},{"text":"where it is said, that the Pharisees had heard, that Jesus made Disciples. So that Matheteuein and Mathetas poiein, are both one thing. (7) Because, the children of Believers, were by a Divine right circumcised, under the Old Testament: therefore, the children of Believers under the New Testament, ought to be baptised; because the one hath succeeded to the other. That Baptism succeeds to Circumcision, is evident first, because, they both seal up, the same very thing. Next, as Circumcision was the initiating Seal, under the Old Testament, so is Baptism under the New: because the Apostles did administer it so early to the Disciples at the first appearing of their new birth, and interest in the Covenant. Moreover, because by Baptism, we are said to put on Christ;","proofs":["Galatians 3:27"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null},{"text":"That they both seal up the same thing, is evident by comparing:","proofs":["Romans 4:11"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]}],"note":null},{"text":"with:","proofs":["Mark 1:4","Acts 2:28"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Acts 2:28","osis":["Acts.2.28"]}],"note":null},{"text":"Where Circumcision is declared to be a seal of the righteousnes of Faith, and Baptism is held forth to be a pledge of the remission of sins, as also may be seen;","proofs":["Romans 4:6–8"],"refs":[{"printed":"Romans 4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null},{"text":"see","proofs":["Colossians 2:11–12"],"refs":[{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null},{"text":"Where the Apostle teaches, that our being buried with Christ in Baptism, is our circumcision in Christ; which shews that Baptism hath succeeded to us in the room of Circumcision. (8) Because, the Apostle sayes, that the Infants but of one believing Parent are holy;","proofs":["1 Corinthians 7:14"],"refs":[{"printed":"1 Corinthians 7:14","osis":["1Cor.7.14"]}],"note":null},{"text":"that is, are comprehended in the outward Covenant of GOD, and have access to the Signs, and Scals of GODS Grace as well as they are, that are born of both believing Parents.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Are Grace and Salvation so inseparably annexed unto Baptism, as that no person can be regenerated, or saved without it?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Are all that are baptised, undoubtedly regenerated?","answer":"No.","segments":[{"text":"No.","proofs":["Acts 8:13, 23"],"refs":[{"printed":"Acts 8:13, 23","osis":["Acts.8.13","Acts.8.23"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists and Lutherians err, who maintain, that Baptism is simply necessary to Salvation; and that all, and those onely, who are baptised, are most surely regenerated, in that same very moment of time, wherein Baptism is administred?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Thief upon the Cross, and others were saved, that were never baptised; (2) Because, persons unbaptised have had saving Faith; (3) Because, Infants that are predestinated unto life, though they die in their mothers belly, yet they cannot perish; (4) Because, some children before their Baptism, have been beloved of GOD, whose love is unchangeable; Others have been Regenerated by the Holy Ghost; Luke chap: 1: ver: 15: and some have also been comprehended within the Covenant of Grace; (5) Because, that Baptism, without faith, and the inward operation of the holy Spirit, hath no efficacy to Salvation; (6) Because, the Baptism of the Spirit, at one time goes before, at another time follows Baptism with water; (7) Because, very many that are baptized within the visible Church, are damned; (8) Because, in those that are come to age, Faith, and Repentance, are pre-required to Baptism; and therefore before they be baptized, they have the beginning of regeneration; (9) Because, not all that are baptized are elected; But all that are elected by GOD, are in time regenerated; (10) Because, the Holy Ghost, is a most Free Agent, and Worker: and therefore his operation (whence the efficacy of Baptism depends) whereby we are regenerated, is not tyed to any one moment of time; (11) Because, Baptism is not a converting, but a confirming Ordinance, even as the Lords Supper is. The Papists do otherwise contradict the second part, in affirming, that the vertue and efficacy of Baptism (as to the abolishing, and sealing up the remission of more grievous sins and faillings, which they call Mortal) doth not extend it self, to the time to come, but to the time past: so that if the person baptized, fall into some deadly and dangerous sin, which wounds the conscience, there is need of another Sacrament, to wit, Pennance, whereby the remission of that Mortal sin, as they call it, is sealed up unto him?","segments":[{"text":"(1) Because, the Thief upon the Cross, and others were saved, that were never baptised;","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"(2) Because, persons unbaptised have had saving Faith;","proofs":["Acts 10:22, 44"],"refs":[{"printed":"Acts 10:22, 44","osis":["Acts.10.22","Acts.10.44"]}],"note":null},{"text":"(3) Because, Infants that are predestinated unto life, though they die in their mothers belly, yet they cannot perish;","proofs":["Matthew 18:14"],"refs":[{"printed":"Matthew 18:14","osis":["Matt.18.14"]}],"note":null},{"text":"(4) Because, some children before their Baptism, have been beloved of GOD, whose love is unchangeable;","proofs":["Romans 9:11, 13"],"refs":[{"printed":"Romans 9:11, 13","osis":["Rom.9.11","Rom.9.13"]}],"note":null},{"text":"Others have been Regenerated by the Holy Ghost; Luke chap: 1: ver: 15: and some have also been comprehended within the Covenant of Grace;","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"(5) Because, that Baptism, without faith, and the inward operation of the holy Spirit, hath no efficacy to Salvation;","proofs":["Mark 16:16","1 Peter 3:21"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"(6) Because, the Baptism of the Spirit, at one time goes before, at another time follows Baptism with water;","proofs":["Acts 10:37","Matthew 3:11"],"refs":[{"printed":"Acts 10:37","osis":["Acts.10.37"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]}],"note":null},{"text":"(7) Because, very many that are baptized within the visible Church, are damned;","proofs":["Matthew 7:13–14"],"refs":[{"printed":"Matthew 7:13–14","osis":["Matt.7.13-Matt.7.14"]}],"note":null},{"text":"(8) Because, in those that are come to age, Faith, and Repentance, are pre-required to Baptism; and therefore before they be baptized, they have the beginning of regeneration;","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"(9) Because, not all that are baptized are elected;","proofs":["Matthew 20:16"],"refs":[{"printed":"Matthew 20:16","osis":["Matt.20.16"]}],"note":null},{"text":"But all that are elected by GOD, are in time regenerated;","proofs":["1 Peter 1:2"],"refs":[{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]}],"note":null},{"text":"(10) Because, the Holy Ghost, is a most Free Agent, and Worker: and therefore his operation (whence the efficacy of Baptism depends) whereby we are regenerated, is not tyed to any one moment of time;","proofs":["John 3:8"],"refs":[{"printed":"John 3:8","osis":["John.3.8"]}],"note":null},{"text":"(11) Because, Baptism is not a converting, but a confirming Ordinance, even as the Lords Supper is. The Papists do otherwise contradict the second part, in affirming, that the vertue and efficacy of Baptism (as to the abolishing, and sealing up the remission of more grievous sins and faillings, which they call Mortal) doth not extend it self, to the time to come, but to the time past: so that if the person baptized, fall into some deadly and dangerous sin, which wounds the conscience, there is need of another Sacrament, to wit, Pennance, whereby the remission of that Mortal sin, as they call it, is sealed up unto him?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Sacrament of Baptism, after the administration thereof doth not cease to be a Sacrament, of the blood of Christ which purgeth us from all our sins; (2) Because, justification by faith (which is sealed up to us by Baptism;) is for all sins committed before and after baptism; (3) Because, our Saviour says, he that believeth and is baptized shall be saved; (4) Because, not onely the beginning of our Salvation, is referred to baptism, but also salvation it self, and eternal life; (5) Because, the Scripture bringeth Arguments from the use and remembrance of baptism, by which we that have been baptized, are stirred up to holiness, and newness of life, and to put off the old man, and consequently all those sins, which the Adversaries call Mortal;","segments":[{"text":"(1) Because, the Sacrament of Baptism, after the administration thereof doth not cease to be a Sacrament, of the blood of Christ which purgeth us from all our sins;","proofs":["Mark 1:4","1 John 1:7"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null},{"text":"(2) Because, justification by faith (which is sealed up to us by Baptism;)","proofs":["Romans 4:11","Colossians 2:11–12"],"refs":[{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null},{"text":"is for all sins committed before and after baptism;","proofs":["Acts 13:36"],"refs":[{"printed":"Acts 13:36","osis":["Acts.13.36"]}],"note":null},{"text":"(3) Because, our Saviour says, he that believeth and is baptized shall be saved;","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"(4) Because, not onely the beginning of our Salvation, is referred to baptism, but also salvation it self, and eternal life;","proofs":["1 Peter 3:21"],"refs":[{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]}],"note":null},{"text":"(5) Because, the Scripture bringeth Arguments from the use and remembrance of baptism, by which we that have been baptized, are stirred up to holiness, and newness of life, and to put off the old man, and consequently all those sins, which the Adversaries call Mortal;","proofs":["Romans 3:2–3","Galatians 3:27","Colossians 2:11–12"],"refs":[{"printed":"Romans 3:2–3","osis":["Rom.3.2-Rom.3.3"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null}],"items":[]}]},{"question":"Is the Sacrament of Baptism, but once to be administred to any person?","answer":"Once only;","segments":[{"text":"Once only;","proofs":["Galatians 3:27","Titus 3:5"],"refs":[{"printed":"Galatians 3:27","osis":["Gal.3.27"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[{"question":"Well then, do not the Marcionites err, who maintain, that men after grosser faillings ought to be re-baptized?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Hemerobaptists err, who maintain, that men according to their faults every day, ought every day to be baptised?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not lastly, the Anabaptists err, who maintain, that children baptized, ought to be rebaptized, when they come to age?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Baptism is a Sacrament of Admission into the visible Church, and of Regeneration, (which is one onely,) (2) Because, there is a command for repeating, and frequent using the Lords Supper; But no Precept, or command for repeating Baptism. (3) Because, Circumcision (to which succeeded Baptism) was never repeated, as the Passover was. (4) Because, Baptism is a seal of Adoption; But whom GOD loveth, and hath once adopted, those he never casteth off afterwards; (5) Because, the Apostle sayes, there is but one Baptism; namely, not only in number, but also in the administration upon us all;","segments":[{"text":"(1) Because, Baptism is a Sacrament of Admission into the visible Church, and of Regeneration, (which is one onely,)","proofs":["1 John 3:9","1 Corinthians 12:13","Titus 3:5","Ephesians 5:26"],"refs":[{"printed":"1 John 3:9","osis":["1John.3.9"]},{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"(2) Because, there is a command for repeating, and frequent using the Lords Supper;","proofs":["1 Corinthians 11:25–26"],"refs":[{"printed":"1 Corinthians 11:25–26","osis":["1Cor.11.25-1Cor.11.26"]}],"note":null},{"text":"But no Precept, or command for repeating Baptism. (3) Because, Circumcision (to which succeeded Baptism) was never repeated, as the Passover was. (4) Because, Baptism is a seal of Adoption;","proofs":["Galatians 3:26–27"],"refs":[{"printed":"Galatians 3:26–27","osis":["Gal.3.26-Gal.3.27"]}],"note":null},{"text":"But whom GOD loveth, and hath once adopted, those he never casteth off afterwards;","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null},{"text":"(5) Because, the Apostle sayes, there is but one Baptism;","proofs":["Ephesians 4:5"],"refs":[{"printed":"Ephesians 4:5","osis":["Eph.4.5"]}],"note":null},{"text":"namely, not only in number, but also in the administration upon us all;","proofs":["Romans 6:3–4"],"refs":[{"printed":"Romans 6:3–4","osis":["Rom.6.3-Rom.6.4"]}],"note":null}],"items":[]}]}],"text":null},{"number":29,"title":"Of the LORDS Supper","part":null,"questions":[],"paragraphs":["29.1","29.2","29.3","29.4","29.5","29.6","29.7","29.8"],"clauses":[],"items":[{"question":"Is the Sacrament of Christs Body and Bloud, called the Lords Supper, an Ordinance of GOD, to be observed in the Church, unto the end of the World?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 11:23–26","10:16–17, 21","Matthew 26","Luke 22"],"refs":[{"printed":"1 Corinthians 11:23–26","osis":["1Cor.11.23-1Cor.11.26"]},{"printed":"10:16–17, 21","osis":["1Cor.10.16-1Cor.10.17","1Cor.10.21"]},{"printed":"Matthew 26","osis":["Matt.26"]},{"printed":"Luke 22","osis":["Luke.22"]}],"note":null}],"items":[{"question":"Well then, do not the Quakers err, who maintain, the Sacrament of the Lords Supper to be no Gospel Ordinance, and that there is no Gospel precept, for the administration thereof, until his second coming?","answer":"Yes. They look upon this Ordinance, as a Type onely and Figure, or shadow of Christs Body and Blood, which was commanded for that time, and for some time to come, but not unto his second coming. Thus they abandon that most precious Ordinance of taking and eating the Bread and drinking the Wine, as they do baptism with Water, and all other Ordinances, to the introducing of black Atheism into the World. They pervert the true meaning of the Scripture for the defence of their damnable Tenets, as by this one instance Till he come, which is meant (say they) not of his second coming at the last day, but of his coming to dwell in his disciples and Apostles, as if Christ had not been in them, both before, and after his ascension; even as they deny baptism, in Christs commission () to his Disciples, to be meant of Baptism with Water, because water is not exprest; they deny either wilfully, as their Ring-leaders do, or ignorantly, or by a delusion from the Devll, as the most part do, the most sure and evident Truths in Scripture, pratling and gagling in their discourse, sense, and nonsense, being oftner out of purpose, than in a purpose, skipping from one subject to another, to save themselves from the strength of reason, like subtile Foxes, which when they are beaten from one hole, flie into another. But while they are obstinate, and pertinacious, in maintaining Lies, and Untruths, they ought to be confuted, as the man was, that denyed Snow to be white. For it is not so much a blindness of mind, or a weakness of judgement, as many well meaning people are misled by, as a wilful, obstinate resisting of the Truth, as the perverse Jews did, or as, Jannes and Jambres withstood Moses. They that are against commanded Gospel Ordinances, and the Ministers of Christ, whom they look upon as the Priests of Baal, would (if they durst) shake off the very Scripture, and Word of GOD. And it is more than probable, that if they could shun the odium of open Blasphemy, and the hazard of standing Laws against blasphemers, the most part of them would disown the Scriptures, as many of them have done. For what kindness or respect can they have for the Scriptures, but such as men carry to Topicks or common places, whence they draw Arguments to impugne others, or defend themselves with. For they do not look upon the Word as their Rule, seing (as they dream) they have a Light within them, beyond that more sure Word of Prophesie, which the Aopstle Peter prefers to a voice from Heaven. Nay, they have so little veneration for the Scriptures, that they will not suffer them to be called the Word of GOD, contrary to many express places of the Scripture; as","segments":[{"text":"Yes. They look upon this Ordinance, as a Type onely and Figure, or shadow of Christs Body and Blood, which was commanded for that time, and for some time to come, but not unto his second coming. Thus they abandon that most precious Ordinance of taking and eating the Bread and drinking the Wine, as they do baptism with Water, and all other Ordinances, to the introducing of black Atheism into the World. They pervert the true meaning of the Scripture for the defence of their damnable Tenets, as by this one instance Till he come, which is meant (say they) not of his second coming at the last day, but of his coming to dwell in his disciples and Apostles, as if Christ had not been in them, both before, and after his ascension; even as they deny baptism, in Christs commission ()","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"to his Disciples, to be meant of Baptism with Water, because water is not exprest; they deny either wilfully, as their Ring-leaders do, or ignorantly, or by a delusion from the Devll, as the most part do, the most sure and evident Truths in Scripture, pratling and gagling in their discourse, sense, and nonsense, being oftner out of purpose, than in a purpose, skipping from one subject to another, to save themselves from the strength of reason, like subtile Foxes, which when they are beaten from one hole, flie into another. But while they are obstinate, and pertinacious, in maintaining Lies, and Untruths, they ought to be confuted, as the man was, that denyed Snow to be white. For it is not so much a blindness of mind, or a weakness of judgement, as many well meaning people are misled by, as a wilful, obstinate resisting of the Truth, as the perverse Jews did, or as, Jannes and Jambres withstood Moses. They that are against commanded Gospel Ordinances, and the Ministers of Christ, whom they look upon as the Priests of Baal, would (if they durst) shake off the very Scripture, and Word of GOD. And it is more than probable, that if they could shun the odium of open Blasphemy, and the hazard of standing Laws against blasphemers, the most part of them would disown the Scriptures, as many of them have done. For what kindness or respect can they have for the Scriptures, but such as men carry to Topicks or common places, whence they draw Arguments to impugne others, or defend themselves with. For they do not look upon the Word as their Rule, seing (as they dream) they have a Light within them, beyond that more sure Word of Prophesie, which the Aopstle Peter prefers to a voice from Heaven. Nay, they have so little veneration for the Scriptures, that they will not suffer them to be called the Word of GOD, contrary to many express places of the Scripture; as","proofs":["John 10:35","2 Chronicles 36:22","Psalm 119:172","Mark 7:9–10, 13","1 Kings 16:12","2 Kings 9:36","Ezra 1:1","2 Kings 23:16","Isaiah 28:13","Ephesians 6:17","Isaiah 37:22"],"refs":[{"printed":"John 10:35","osis":["John.10.35"]},{"printed":"2 Chronicles 36:22","osis":["2Chr.36.22"]},{"printed":"Psalm 119:172","osis":["Ps.119.172"]},{"printed":"Mark 7:9–10, 13","osis":["Mark.7.9-Mark.7.10","Mark.7.13"]},{"printed":"1 Kings 16:12","osis":["1Kgs.16.12"]},{"printed":"2 Kings 9:36","osis":["2Kgs.9.36"]},{"printed":"Ezra 1:1","osis":["Ezra.1.1"]},{"printed":"2 Kings 23:16","osis":["2Kgs.23.16"]},{"printed":"Isaiah 28:13","osis":["Isa.28.13"]},{"printed":"Ephesians 6:17","osis":["Eph.6.17"]},{"printed":"Isaiah 37:22","osis":["Isa.37.22"]}],"note":null}],"items":[]}]},{"question":"Is Christ offered up to his Father in this Sacrament?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Is there any reall sacrifice made at all, for remission of sin, of the Quick or Dead?","answer":"No.","segments":[{"text":"No.","proofs":["Hebrews 9:22, 25–26, 28"],"refs":[{"printed":"Hebrews 9:22, 25–26, 28","osis":["Heb.9.22","Heb.9.25-Heb.9.26","Heb.9.28"]}],"note":null}],"items":[]},{"question":"Well then, do not the Papists err, who maintain, that in this Sacrament there is performed a true and real Sacrifice (commonly called the Mass) wherein Christ under the forms of Bread aud Wine, without sheding of blood, is offered unto GOD, by a Priest, and sacrificed for the living, and for the Dead, to obtain remission of sins?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the sacrificing and offering up of Christ, is a part of his own Priesthood; But the Priesthood of Christ cannot be transferred from himself to any other; Therefore, no Priest can offer him up under the forms of Bread and Wine unto GOD. (2) Because, the offering of the Body of Christ, is once for all. It is but one single offering, and cannot be repeated? (3) Because, the sacrificing and offering up of Christ, is one only, and of a most perfect Merit, and Efficacy; But the repeating of the same Sacrifice, and the multitude of Priests, are a token of an imperfect Sacrifice, (4) If Christ be often offered, he must often die and suffer; But Christ being now raised from the Dead, cannot any more suffer and die; (5) Because, that one and most perfect Sacrifice of Christ, did abrogate and take away all those external Sacrifices, and caused them to cease; (6) Because, there can be no propitiatory Sacrifice for sin, without shedding of blood; Neither doth he die any more, but is now in Heaven to appear in the presence of GOD for us, and to interceed in our behalf; (7) Because, in every Sacrifice there is required (and really is) a dying, and destruction of the thing sacrificed. But Christ still liveth, (8) Because, no man can offer Jesus up to GOD, but Christ himself; (9) Because, in all external sacrifices, properly so called, there is necessarly required, a visible external Host, or thing sacrificed, as the Adversaries grant. But the thing which is said to be offered up by the Mass-Priest, namely the Body of Christ, is neither external nor visible here, it being in Heaven and not on Earth with man;","segments":[{"text":"(1) Because, the sacrificing and offering up of Christ, is a part of his own Priesthood;","proofs":["Hebrews 9:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]}],"note":null},{"text":"But the Priesthood of Christ cannot be transferred from himself to any other;","proofs":["Hebrews 7:24"],"refs":[{"printed":"Hebrews 7:24","osis":["Heb.7.24"]}],"note":null},{"text":"Therefore, no Priest can offer him up under the forms of Bread and Wine unto GOD. (2) Because, the offering of the Body of Christ, is once for all. It is but one single offering, and cannot be repeated?","proofs":["Hebrews 10:10, 12, 14"],"refs":[{"printed":"Hebrews 10:10, 12, 14","osis":["Heb.10.10","Heb.10.12","Heb.10.14"]}],"note":null},{"text":"(3) Because, the sacrificing and offering up of Christ, is one only, and of a most perfect Merit, and Efficacy;","proofs":["Hebrews 9:14","10:14"],"refs":[{"printed":"Hebrews 9:14","osis":["Heb.9.14"]},{"printed":"10:14","osis":["Heb.10.14"]}],"note":null},{"text":"But the repeating of the same Sacrifice, and the multitude of Priests, are a token of an imperfect Sacrifice,","proofs":["Hebrews 9:25–26","10:10–11"],"refs":[{"printed":"Hebrews 9:25–26","osis":["Heb.9.25-Heb.9.26"]},{"printed":"10:10–11","osis":["Heb.10.10-Heb.10.11"]}],"note":null},{"text":"(4) If Christ be often offered, he must often die and suffer;","proofs":["Hebrews 9:25–26"],"refs":[{"printed":"Hebrews 9:25–26","osis":["Heb.9.25-Heb.9.26"]}],"note":null},{"text":"But Christ being now raised from the Dead, cannot any more suffer and die;","proofs":["Romans 6:9"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null},{"text":"(5) Because, that one and most perfect Sacrifice of Christ, did abrogate and take away all those external Sacrifices, and caused them to cease;","proofs":["Daniel 9:27"],"refs":[{"printed":"Daniel 9:27","osis":["Dan.9.27"]}],"note":null},{"text":"(6) Because, there can be no propitiatory Sacrifice for sin, without shedding of blood;","proofs":["Hebrews 9:22"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":null},{"text":"Neither doth he die any more, but is now in Heaven to appear in the presence of GOD for us, and to interceed in our behalf;","proofs":["Hebrews 1:3","9:24","10:12"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"9:24","osis":["Heb.9.24"]},{"printed":"10:12","osis":["Heb.10.12"]}],"note":null},{"text":"(7) Because, in every Sacrifice there is required (and really is) a dying, and destruction of the thing sacrificed. But Christ still liveth,","proofs":["Romans 6:9"],"refs":[{"printed":"Romans 6:9","osis":["Rom.6.9"]}],"note":null},{"text":"(8) Because, no man can offer Jesus up to GOD, but Christ himself;","proofs":["Hebrews 7:27"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]}],"note":null},{"text":"(9) Because, in all external sacrifices, properly so called, there is necessarly required, a visible external Host, or thing sacrificed, as the Adversaries grant. But the thing which is said to be offered up by the Mass-Priest, namely the Body of Christ, is neither external nor visible here, it being in Heaven and not on Earth with man;","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null}],"items":[]}]},{"question":"Are private Masses, or the receiving this Sacrament by a Priest, or any other alone; as likewise the denyall of the cup to the People; worshipping the Elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended Religious use; are all these (I say) contrary to the nature of this Sacrament, and to the institution of Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Mark 14:23","1 Corinthians 11:25–29","Matthew 15:9"],"refs":[{"printed":"Mark 14:23","osis":["Mark.14.23"]},{"printed":"1 Corinthians 11:25–29","osis":["1Cor.11.25-1Cor.11.29"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[{"question":"Well then, doth not the Romish Church err, whose Mass-Priests standing in the Altar, celebrate private Masses, (the People eihter being absent, or standing idle) who take the Cup to themselves only, and drink thereof. That administer the Lords Supper privately to sick persons, and Bed-rid; That teach to administer the Communion to Laicks, under both the forms of Bread and Wine, is not only not necessary, but unlawful: Who teach, that for Adorations-cause, the Elements are to be lifted up, and carried about, and reserved for Religious uses?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ did institute the last Supper not for one a part, but for many together; (2) Because, Christ in celebrating the last Supper, did not eat and drink himself alone, but the Disciples did also eat and drink with him; (3) Because, the Apostle commands the Corrinthians, that when they come together to eat, they tarry one for another; (4) Because, the Lords Supper is a Sacrament of Brother-hood, and communion of the Saints; (5) Because, in the dayes of the Apostles, the Disciples and Brethren met together for breaking of bread; (6) Because, Christ when he had taken bread, and distributed it, is said, to have likewise taken the Cup; (7) Because, it is expresly said, and commanded (Christ foreseeing this black errour, which is now in their Church) drink ye all of it; (8) Because, the common People, which are Communicants, gather more Fruit from both the Forms, than from one onely; (9) Because, the Blood of Christ, the sign whereof is the Wine in the Cup, is not onely shed for Apostles, Preachers, and Pastours, but also for Lay-men, and those that are not of the Clergy, as the Popish Church speaks; (10) Because, the Apostles and Christians of the Primitive Church, did communicate under both Forms; (11) Because, it is a Villany to detract and withdraw any thing from Christs Testament: and therefore the Cup (which is left to us by Legacy;:) is not to be denyed to any Communicant; (12) Because, Christ did not institute any Adoration of the Elements: therefore this Adoration is to be condemned, as Will-worship, (13) Because, the Adoration is founded upon the Corporal presence of Christs Body in the Sacrament, which is blasphemous, seing Christ now is at the Right Hand of GOD; (14) Because, this Popish Adoration of the Elements, is a worshipping of the creature together with the Creator, a most abominable Idolatry; (15) Because, if the Elements ought to be adored, because Christ is Sacramentally present in them; then ought believers (in whom Christ dwelleth;) to be adored, which is absurd. Nay the water of Baptism, ought to be worshipped, seeing the whole Trinity is no less present there, than in the Supper. (16) The worshipping of the bread, since no man (as the Adversaries confess) is able to know certainly, that the Host is consecrated, is a work done without Faith, therefore a sin; (17) Because, Christ commanded the Element of bread to be broken, eaten, and distributed. But no where doth Christ command the bread to be Reserved; (18) Because, the bread which is the communion of the body of Christ, is the bread which we break; (19) Because, the bread and the wine, are not Sacramental Symbols, but in the very action; Here it is said, for as often, as ye eat this bread, and drink this cup; but not, as often as ye reserve this bread. (20) Because, GOD commanded, that nothing should be Reserved, of the Pasehal-Lamb (to which bread and wine in the Lords Supper have succeeded) till the morning; That it might not be put to any other use, whether for Idolatry, or common food.","segments":[{"text":"(1) Because, Christ did institute the last Supper not for one a part, but for many together;","proofs":["Matthew 26:27–28"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]}],"note":null},{"text":"(2) Because, Christ in celebrating the last Supper, did not eat and drink himself alone, but the Disciples did also eat and drink with him;","proofs":["Matthew 26:27–28"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]}],"note":null},{"text":"(3) Because, the Apostle commands the Corrinthians, that when they come together to eat, they tarry one for another;","proofs":["1 Corinthians 11:33"],"refs":[{"printed":"1 Corinthians 11:33","osis":["1Cor.11.33"]}],"note":null},{"text":"(4) Because, the Lords Supper is a Sacrament of Brother-hood, and communion of the Saints;","proofs":["1 Corinthians 10:16–17","11:33"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"11:33","osis":["1Cor.11.33"]}],"note":null},{"text":"(5) Because, in the dayes of the Apostles, the Disciples and Brethren met together for breaking of bread;","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null},{"text":"(6) Because, Christ when he had taken bread, and distributed it, is said, to have likewise taken the Cup;","proofs":["1 Corinthians 11:23–27"],"refs":[{"printed":"1 Corinthians 11:23–27","osis":["1Cor.11.23-1Cor.11.27"]}],"note":null},{"text":"(7) Because, it is expresly said, and commanded (Christ foreseeing this black errour, which is now in their Church) drink ye all of it;","proofs":["Matthew 26:27"],"refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]}],"note":null},{"text":"(8) Because, the common People, which are Communicants, gather more Fruit from both the Forms, than from one onely;","proofs":["1 Corinthians 10:16","11:26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"(9) Because, the Blood of Christ, the sign whereof is the Wine in the Cup, is not onely shed for Apostles, Preachers, and Pastours, but also for Lay-men, and those that are not of the Clergy, as the Popish Church speaks;","proofs":["John 3:16"],"refs":[{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"(10) Because, the Apostles and Christians of the Primitive Church, did communicate under both Forms;","proofs":["Mark 14:22–23","1 Corinthians 10–11"],"refs":[{"printed":"Mark 14:22–23","osis":["Mark.14.22-Mark.14.23"]},{"printed":"1 Corinthians 10–11","osis":["1Cor.10-1Cor.11"]}],"note":null},{"text":"(11) Because, it is a Villany to detract and withdraw any thing from Christs Testament: and therefore the Cup (which is left to us by Legacy;:)","proofs":["Matthew 26:27–28"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]}],"note":null},{"text":"is not to be denyed to any Communicant;","proofs":["Galatians 3:15"],"refs":[{"printed":"Galatians 3:15","osis":["Gal.3.15"]}],"note":null},{"text":"(12) Because, Christ did not institute any Adoration of the Elements: therefore this Adoration is to be condemned, as Will-worship,","proofs":["Matthew 15:9"],"refs":[{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null},{"text":"(13) Because, the Adoration is founded upon the Corporal presence of Christs Body in the Sacrament, which is blasphemous, seing Christ now is at the Right Hand of GOD;","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"(14) Because, this Popish Adoration of the Elements, is a worshipping of the creature together with the Creator, a most abominable Idolatry;","proofs":["Daniel 11:38","Matthew 23:16–23"],"refs":[{"printed":"Daniel 11:38","osis":["Dan.11.38"]},{"printed":"Matthew 23:16–23","osis":["Matt.23.16-Matt.23.23"]}],"note":null},{"text":"(15) Because, if the Elements ought to be adored, because Christ is Sacramentally present in them; then ought believers (in whom Christ dwelleth;)","proofs":["John 14:20"],"refs":[{"printed":"John 14:20","osis":["John.14.20"]}],"note":null},{"text":"to be adored, which is absurd. Nay the water of Baptism, ought to be worshipped, seeing the whole Trinity is no less present there, than in the Supper. (16) The worshipping of the bread, since no man (as the Adversaries confess) is able to know certainly, that the Host is consecrated, is a work done without Faith, therefore a sin;","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"(17) Because, Christ commanded the Element of bread to be broken, eaten, and distributed. But no where doth Christ command the bread to be Reserved;","proofs":["1 Corinthians 11:23–24"],"refs":[{"printed":"1 Corinthians 11:23–24","osis":["1Cor.11.23-1Cor.11.24"]}],"note":null},{"text":"(18) Because, the bread which is the communion of the body of Christ, is the bread which we break;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"(19) Because, the bread and the wine, are not Sacramental Symbols, but in the very action;","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"Here it is said, for as often, as ye eat this bread, and drink this cup; but not, as often as ye reserve this bread. (20) Because, GOD commanded, that nothing should be Reserved, of the Pasehal-Lamb (to which bread and wine in the Lords Supper have succeeded) till the morning;","proofs":["Exodus 12:10"],"refs":[{"printed":"Exodus 12:10","osis":["Exod.12.10"]}],"note":null},{"text":"That it might not be put to any other use, whether for Idolatry, or common food.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Do the outward Elements in this Sacrament, in substance, and nature remain still, truely, and only bread and wine, as they were before?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 26:29","1 Corinthians 11:26–28"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]},{"printed":"1 Corinthians 11:26–28","osis":["1Cor.11.26-1Cor.11.28"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that the Bredd and Wine, by the power of the words of consecration This is my Body, are truely Transubstantiat into the very body and blood of Christ; nothing remaining but the outward forms, and Accidents of the Bread and wine?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Doctrine of Transubstantiation makes Christs body every where present, invisible, that cannot be handled, without shape, and figure, without humane quantity, which is contrary to Here Christ is only present in Bethany. And Thomas toucheth Christ. And according to the Heavens must receive Him; and therefore cannot be every where. See (2) Because, before and after consecration, the bread is called the communion of the body of Christ: but nothing is said, or can be the communion of its own self; (3) Because, afrer consecration, the Apostle calls not the bread, a Species or form of Bread; And after consecration, Christ calls the wine the fruit of the vine; (4) Because, Christ did institute the Supper to be a memorial of himself until he come again. But a memorial, is not of things corporally present, but of things absent; (5) Because, that which is properly broken, is not the body of Christ, but the bread is properly broken, therefore the bread is not the body of Christ, (6) Because, Christ went up to heaven bodily, and is to tarry there until the end of the world; (7) Transubstantiation destroys the very Essence, and being of the Lords Supper. First, It destroyes the sign, because it takes away the substance of the bread and wine; the Accidents, and outward Forms only remaining. Secondly, It destroys the thing signified, for it robes and spoils the body of Christ, of its true quantity and dimensions (for according to that infallible Philosophical Maxim, sublatis dimensionibus corporis, tollitur ipsum corpus. That is, by taking away the length, breadth, and thickness of any Physical or Natural body, you destroy consequentially the very essence and being of that body) and introduces instead of one body, many bodies. (8) Because, Transubstantiation takes away the Sacramental Analogie: and so, when the sign is turned into the thing signified, all similitude between them is gone, and ceaseth. (9) From this doctrine do follow many great Absurdities inconsistent with Religion, Sense, and Reason. As first, that Christ in the Supper, did both eat and drink himself: that he was wholly in his own mouth: that he had a double and twofold body; one Visible, another Invisible: That a Mouse, or Rat, may eat Christs Body: That his body being reserved, and laid up into a Cupboard, in a short time may turn into Vermine. Must not Christs body be in many places at once? Must not his body, and all the parts thereof, his head, hands and feet be in the smallest, and least crumb of the Host? Must not Christs body, having now that bigness in Heaven, which he had upon Earth, be biger, than it self; longer, and thicker? If Christs Body may be in diverse places at once, why may not a mans body be in diverse places at once? this is granted by the Adversaries) but a man cannot be in diverse places at once. Can Peter, for example, be both at Edinburgh and London, in the same moment of time? He may then be both a man and not a man, at the same time: he may be a man, because living at Edinburgh; and not a man, because dead at London. May not Peter at Edinburgh go to York, and meet Peter there from London? And what a mirry meeting must it be, when Peter shakes hands with Peter, and takes a glass of Wine from him? May not Peter from London be killed there at York, and Peter from Edinburgh be left alive? May not Peter alive be re-produced in a thousand Cities at once, and marry there a thousand wives, and beget in one night a thousand Sons, and Daughters? May not Peter be so many times re-produced, till he make up an hundred thousand fighting men? May not one candle by re-production be made as many; as may give light to the whole Universe? May not one bottle of water be made so many, as may serve an Army of an hundred thousand? May not one Guiney be reproduced as many times as may amount to five and twenty hundred thousand pounds sterling? A brave invention for paying five or six hundred thousand merks of debt: Next, as the Adversaries are engaged to maintaine that one body may be in many places a, once, so are they under a necessity to affirm that many bodies may be in one place together, by way of Penetration, for in every crumb of the Host, is Christs Body. From which position, it follows that a mans body may be contained within a Nut-shel. That a Snuff-box may contain Athurs Seat: the hollow of an Ox eye, the whole Globe of the Earth. That a Sparrow may swallow, one by one, the seven Planets, seeing each one of them, may occupy no more bounds, or space, than a grain of barly corn doth: and yet the Sun which is swallowed, will be as big as at present: for Christs body in the Host, is as big and tall, as when he was on the Cross, as the Adversaries confess. (10) We never read of a miracle wrought by GOD, but what was evident, and conspicuous to all, and evidently seen to be such. As when Moses his rod was turned into a Serpent, and became a rod again; Such were the wonders of Egypt. Such was the dividing of the Red Sea: the stricking of the Rock: and the flowing out of the waters; The destruction of Korah, Dathan, and Abiram, was evident to all the Israelites; So were the miracles, which were wrought by the holy Prophets, such were the miracles which Christ and his Apostles wrought. Was not the water most evidently turned into wine; But after the Words of consecrationn uttered by the Mass Priest, the bread as to sense, is the same thing it was. The bread hath the same taste, thè same smell, that same touch, that same outward form, and figure, that same colour, that same weight. It occupies that same space and bounds, and hath the same quantity in all its dimensions. But the rod was seen a serpent, and the serpent was seen a rod. The water was seen wine: it was known to be wine by the taste, by the smell, by the colour. Christ never wrought such a miracle as the miracle of Transubstantiation. In all his miracles he appealed to our outward Senses. And was it ever heard that Christ wrought miracles without a necessity?","segments":[{"text":"(1) Because, the Doctrine of Transubstantiation makes Christs body every where present, invisible, that cannot be handled, without shape, and figure, without humane quantity, which is contrary to","proofs":["Matthew 26:6"],"refs":[{"printed":"Matthew 26:6","osis":["Matt.26.6"]}],"note":null},{"text":"Here Christ is only present in Bethany. And","proofs":["John 20:27"],"refs":[{"printed":"John 20:27","osis":["John.20.27"]}],"note":null},{"text":"Thomas toucheth Christ. And according to","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"the Heavens must receive Him; and therefore cannot be every where. See","proofs":["Hebrews 2:14, 17"],"refs":[{"printed":"Hebrews 2:14, 17","osis":["Heb.2.14","Heb.2.17"]}],"note":null},{"text":"(2) Because, before and after consecration, the bread is called the communion of the body of Christ: but nothing is said, or can be the communion of its own self;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"(3) Because, afrer consecration, the Apostle calls not the bread, a Species or form of Bread;","proofs":["1 Corinthians 11:26–28"],"refs":[{"printed":"1 Corinthians 11:26–28","osis":["1Cor.11.26-1Cor.11.28"]}],"note":null},{"text":"And after consecration, Christ calls the wine the fruit of the vine;","proofs":["Matthew 26:29"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]}],"note":null},{"text":"(4) Because, Christ did institute the Supper to be a memorial of himself until he come again. But a memorial, is not of things corporally present, but of things absent;","proofs":["1 Corinthians 11:25"],"refs":[{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null},{"text":"(5) Because, that which is properly broken, is not the body of Christ, but the bread is properly broken, therefore the bread is not the body of Christ,","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"(6) Because, Christ went up to heaven bodily, and is to tarry there until the end of the world;","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"(7) Transubstantiation destroys the very Essence, and being of the Lords Supper. First, It destroyes the sign, because it takes away the substance of the bread and wine; the Accidents, and outward Forms only remaining. Secondly, It destroys the thing signified, for it robes and spoils the body of Christ, of its true quantity and dimensions (for according to that infallible Philosophical Maxim, sublatis dimensionibus corporis, tollitur ipsum corpus. That is, by taking away the length, breadth, and thickness of any Physical or Natural body, you destroy consequentially the very essence and being of that body) and introduces instead of one body, many bodies. (8) Because, Transubstantiation takes away the Sacramental Analogie: and so, when the sign is turned into the thing signified, all similitude between them is gone, and ceaseth. (9) From this doctrine do follow many great Absurdities inconsistent with Religion, Sense, and Reason. As first, that Christ in the Supper, did both eat and drink himself: that he was wholly in his own mouth: that he had a double and twofold body; one Visible, another Invisible: That a Mouse, or Rat, may eat Christs Body: That his body being reserved, and laid up into a Cupboard, in a short time may turn into Vermine. Must not Christs body be in many places at once? Must not his body, and all the parts thereof, his head, hands and feet be in the smallest, and least crumb of the Host? Must not Christs body, having now that bigness in Heaven, which he had upon Earth, be biger, than it self; longer, and thicker? If Christs Body may be in diverse places at once, why may not a mans body be in diverse places at once? this is granted by the Adversaries) but a man cannot be in diverse places at once. Can Peter, for example, be both at Edinburgh and London, in the same moment of time? He may then be both a man and not a man, at the same time: he may be a man, because living at Edinburgh; and not a man, because dead at London. May not Peter at Edinburgh go to York, and meet Peter there from London? And what a mirry meeting must it be, when Peter shakes hands with Peter, and takes a glass of Wine from him? May not Peter from London be killed there at York, and Peter from Edinburgh be left alive? May not Peter alive be re-produced in a thousand Cities at once, and marry there a thousand wives, and beget in one night a thousand Sons, and Daughters? May not Peter be so many times re-produced, till he make up an hundred thousand fighting men? May not one candle by re-production be made as many; as may give light to the whole Universe? May not one bottle of water be made so many, as may serve an Army of an hundred thousand? May not one Guiney be reproduced as many times as may amount to five and twenty hundred thousand pounds sterling? A brave invention for paying five or six hundred thousand merks of debt: Next, as the Adversaries are engaged to maintaine that one body may be in many places a, once, so are they under a necessity to affirm that many bodies may be in one place together, by way of Penetration, for in every crumb of the Host, is Christs Body. From which position, it follows that a mans body may be contained within a Nut-shel. That a Snuff-box may contain Athurs Seat: the hollow of an Ox eye, the whole Globe of the Earth. That a Sparrow may swallow, one by one, the seven Planets, seeing each one of them, may occupy no more bounds, or space, than a grain of barly corn doth: and yet the Sun which is swallowed, will be as big as at present: for Christs body in the Host, is as big and tall, as when he was on the Cross, as the Adversaries confess. (10) We never read of a miracle wrought by GOD, but what was evident, and conspicuous to all, and evidently seen to be such. As when Moses his rod was turned into a Serpent, and became a rod again;","proofs":["Exodus 4:2–3"],"refs":[{"printed":"Exodus 4:2–3","osis":["Exod.4.2-Exod.4.3"]}],"note":null},{"text":"Such were the wonders of Egypt. Such was the dividing of the Red Sea: the stricking of the Rock: and the flowing out of the waters;","proofs":["Numbers 20:11"],"refs":[{"printed":"Numbers 20:11","osis":["Num.20.11"]}],"note":null},{"text":"The destruction of Korah, Dathan, and Abiram, was evident to all the Israelites;","proofs":["Numbers 16:31–32"],"refs":[{"printed":"Numbers 16:31–32","osis":["Num.16.31-Num.16.32"]}],"note":null},{"text":"So were the miracles, which were wrought by the holy Prophets, such were the miracles which Christ and his Apostles wrought. Was not the water most evidently turned into wine;","proofs":["John 2:7–9"],"refs":[{"printed":"John 2:7–9","osis":["John.2.7-John.2.9"]}],"note":null},{"text":"But after the Words of consecrationn uttered by the Mass Priest, the bread as to sense, is the same thing it was. The bread hath the same taste, thè same smell, that same touch, that same outward form, and figure, that same colour, that same weight. It occupies that same space and bounds, and hath the same quantity in all its dimensions. But the rod was seen a serpent, and the serpent was seen a rod. The water was seen wine: it was known to be wine by the taste, by the smell, by the colour. Christ never wrought such a miracle as the miracle of Transubstantiation. In all his miracles he appealed to our outward Senses. And was it ever heard that Christ wrought miracles without a necessity?","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is the Body and Blood of Christ in this Sacrament corporally, or carnally in, with, or under the brèad and wine?","answer":"No.","segments":[{"text":"No.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[{"question":"Well then, do not the Lutherians err, who maintain, that the body and blood of Christ, are corporally in, with, and under the bread and wine: and that (as the Papists also teach) his body and blood, are taken corporally by the mouth, by all Communicants, believers, and unbelievers?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ was sitting with his body at the Table. (2) Because, he himself did eat of the bread, and drink of the wine. (3) Because, he took bread from the Table: he took not his own body: he break bread, and did distribute it, he break not his own body: so he took the Cup, and not his own blood. (4) Because, Christ said, the Cup was the New Testament in his blood: but the Cup is not in, with, and under the Wine. (5) Because Christ said, the bread was his body, which was broken; the Wine was his blood, which was shed. But neither was his body broken under the bread, nor his blood shed under the Wine, seing Christ as yet, was not betrayed, crucified, and dead. In the next place, the end of the Lords Supper is, that we may remember Christ, and declare his death until be come; Therefore if Christ be now present with his body, in, with, and under the bread, the Sacramental remembrance of Christ, and the declaring of his death, ought to cease. This Doctrine of Consubstantiation, is contrary to the Articles of our Faith. It is against the Truth and Verity of his Humane Nature, which is visible, palpable, and in a certain place circumscriptive. It is against the Article of his ascension: for it makes his body, which is now in Heaven, until the last day, to be in, with, and under a piece of bread. It is against the spiritual communion of the Saints with Christ the Head, which the Lutherians makes by this doctrine a corporal and carnal communion, contrary to It brings with it many and great absurdities; as that the body of Christ, Non habeat partem extra partem; hath not one part of it without another; but as if all the parts of his Body, were in one part, which is contrary to the Nature of a true and real Quantum, which consists essentially in three dimensions, length, breadth, and thickness. It makes in effect his Body to be no body. It brings down the glorious Body of Christ from Heaven, and puts it under the base Elements of this Earth. It makes as many bodies of Christ, as there are pieces of Eucharistical bread. It makes his body to be broken in, with, and under the bread, and bruised with the teeth: It sends his Body down to the stomach, where it is turned into a mans substance, and afterwards throwen out. Moreover, all true Eating brings life and Salvation; but eating by the mouth profiteth nothing; Again, our union with Christ, (and therefore our eating of his Body, from whence ariseth this union) is not corporal but spiritual; And the Body and Blood of Christ, are meat and drink; not carnal but spiritual; even as the hunger, whereby we long for this meat is spiritual: and the life to which we are nourished, is spiritual, and the nutriment is spiritual. Lastly, according to this Doctrine of Consubstantiation, stiffly maintained by the Lutherians, it follows, that Christ did 〈◊〉 his own body, while he did eat the bread of the first supper. That his Disciples did eat their Lord and Masters Body. That Christ before he was crucified, was dead: That his Disciples were more cruel and inhumane to him than the Jews were that crucified him: That he is often buried within the intrals of wicked men.","segments":[{"text":"(1) Because, Christ was sitting with his body at the Table. (2) Because, he himself did eat of the bread, and drink of the wine. (3) Because, he took bread from the Table: he took not his own body: he break bread, and did distribute it, he break not his own body: so he took the Cup, and not his own blood. (4) Because, Christ said, the Cup was the New Testament in his blood: but the Cup is not in, with, and under the Wine. (5) Because Christ said, the bread was his body, which was broken; the Wine was his blood, which was shed. But neither was his body broken under the bread, nor his blood shed under the Wine, seing Christ as yet, was not betrayed, crucified, and dead. In the next place, the end of the Lords Supper is, that we may remember Christ, and declare his death until be come;","proofs":["Luke 22:19","1 Corinthians 11:24–26"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"1 Corinthians 11:24–26","osis":["1Cor.11.24-1Cor.11.26"]}],"note":null},{"text":"Therefore if Christ be now present with his body, in, with, and under the bread, the Sacramental remembrance of Christ, and the declaring of his death, ought to cease. This Doctrine of Consubstantiation, is contrary to the Articles of our Faith. It is against the Truth and Verity of his Humane Nature, which is visible, palpable, and in a certain place circumscriptive. It is against the Article of his ascension: for it makes his body, which is now in Heaven, until the last day, to be in, with, and under a piece of bread. It is against the spiritual communion of the Saints with Christ the Head, which the Lutherians makes by this doctrine a corporal and carnal communion, contrary to","proofs":["1 Corinthians 10:3–4","Ephesians 1:22","4:4","Romans 8:9","1 Corinthians 6:17","1 John 4:13","John 15:5"],"refs":[{"printed":"1 Corinthians 10:3–4","osis":["1Cor.10.3-1Cor.10.4"]},{"printed":"Ephesians 1:22","osis":["Eph.1.22"]},{"printed":"4:4","osis":["Eph.4.4"]},{"printed":"Romans 8:9","osis":["Rom.8.9"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"1 John 4:13","osis":["1John.4.13"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null},{"text":"It brings with it many and great absurdities; as that the body of Christ, Non habeat partem extra partem; hath not one part of it without another; but as if all the parts of his Body, were in one part, which is contrary to the Nature of a true and real Quantum, which consists essentially in three dimensions, length, breadth, and thickness. It makes in effect his Body to be no body. It brings down the glorious Body of Christ from Heaven, and puts it under the base Elements of this Earth. It makes as many bodies of Christ, as there are pieces of Eucharistical bread. It makes his body to be broken in, with, and under the bread, and bruised with the teeth: It sends his Body down to the stomach, where it is turned into a mans substance, and afterwards throwen out. Moreover, all true Eating brings life and Salvation;","proofs":["John 6:50–51"],"refs":[{"printed":"John 6:50–51","osis":["John.6.50-John.6.51"]}],"note":null},{"text":"but eating by the mouth profiteth nothing;","proofs":["John 6:63"],"refs":[{"printed":"John 6:63","osis":["John.6.63"]}],"note":null},{"text":"Again, our union with Christ, (and therefore our eating of his Body, from whence ariseth this union) is not corporal but spiritual;","proofs":["Ephesians 3:17"],"refs":[{"printed":"Ephesians 3:17","osis":["Eph.3.17"]}],"note":null},{"text":"And the Body and Blood of Christ, are meat and drink; not carnal but spiritual; even as the hunger, whereby we long for this meat is spiritual: and the life to which we are nourished, is spiritual, and the nutriment is spiritual. Lastly, according to this Doctrine of Consubstantiation, stiffly maintained by the Lutherians, it follows, that Christ did 〈◊〉 his own body, while he did eat the bread of the first supper. That his Disciples did eat their Lord and Masters Body. That Christ before he was crucified, was dead: That his Disciples were more cruel and inhumane to him than the Jews were that crucified him: That he is often buried within the intrals of wicked men.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Is the Body and Blood of Christ as really, but spiritually present, to the faith of Believers, in that Ordinance, as the Elements themselves are to the outward senses?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, that the Body and Blood of Christ, in the Sacrament of the Supper, are not really present?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the body of Christ in this Sacrament, is spiritually eaten by Believers; and his blood is spiritually drunken. But a spiritual presence, is a true and real presence; because, it comes and flowes from true and real causes, namely from Faith, and the Holy Spirit. (2) Because, in the right use of this Sacrament, Christ is united to a man by faith, and by the Holy Spirit; (3) Because, the body of Christ, in so far as, it was given to the death, and was broken for us on the cross, and in so far, as his blood was shed for the remission of our sins; all these (I say) are the internal matter of this Sacrament; (4) Because, those who eat and drink unworthily, are said, not to discern the Lords body: and therefore to such as eat and drink worthily, the body and blood of Christ must be truely present, according to their spiritual sense, namely Faith; (5) Because, length of time doth not hinder, but that Faith may make things past, and things to come spiritually present: and therefore distance of place doth not hinder, but that things most distant, as to place, may be made spiritually and truely present;","segments":[{"text":"(1) Because, the body of Christ in this Sacrament, is spiritually eaten by Believers; and his blood is spiritually drunken. But a spiritual presence, is a true and real presence; because, it comes and flowes from true and real causes, namely from Faith, and the Holy Spirit. (2) Because, in the right use of this Sacrament, Christ is united to a man by faith, and by the Holy Spirit;","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null},{"text":"(3) Because, the body of Christ, in so far as, it was given to the death, and was broken for us on the cross, and in so far, as his blood was shed for the remission of our sins; all these (I say) are the internal matter of this Sacrament;","proofs":["Luke 22:19","Matthew 26:28","1 Corinthians 11:24"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null},{"text":"(4) Because, those who eat and drink unworthily, are said, not to discern the Lords body: and therefore to such as eat and drink worthily, the body and blood of Christ must be truely present, according to their spiritual sense, namely Faith;","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null},{"text":"(5) Because, length of time doth not hinder, but that Faith may make things past, and things to come spiritually present: and therefore distance of place doth not hinder, but that things most distant, as to place, may be made spiritually and truely present;","proofs":["Hebrews 11:1","John 6:56","Philippians 3:10","Hebrews 11:9"],"refs":[{"printed":"Hebrews 11:1","osis":["Heb.11.1"]},{"printed":"John 6:56","osis":["John.6.56"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Hebrews 11:9","osis":["Heb.11.9"]}],"note":null}],"items":[]}]},{"question":"Are all ignorant and ungodly persons, as they are unfit to enjoy Communion with Christ, unworthy of his Table?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Can they without great sin against Christ, while they continue such, partake of these holy Mysteries?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"And are not therefore Church-officers to debar those who appear grosly ignorant, and scandalous?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Corinthians 11:27–29","2 Corinthians 6:14–15","1 Corinthians 5:6–7, 13","Matthew 7:6"],"refs":[{"printed":"1 Corinthians 11:27–29","osis":["1Cor.11.27-1Cor.11.29"]},{"printed":"2 Corinthians 6:14–15","osis":["2Cor.6.14-2Cor.6.15"]},{"printed":"1 Corinthians 5:6–7, 13","osis":["1Cor.5.6-1Cor.5.7","1Cor.5.13"]},{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null}],"items":[]},{"question":"Well then, do not some men err, in their Practise, if not in their Opinion, who suffer many ignorant, scandalous, and ungoodly persons, to come to the Lords Table?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, ignorant and wicked men eating and drinking unworthily, are guily of the body and blood of Christ, and so bring judgement upon themselves; (2) Because, all were not admitted to eat of the Passover, neither was it for all promiscuously to partake thereof; (3) Because, it was not lawful for any man to come to the Marriage feast that wanted the Wedding garment; (4) Because, Pearles are not to be casten before Dogs and Swine: men manifestly ungodly, and wicked; (5) Because, they who deserve to be excluded from the Fellowship and Society of Believers, ought not to be admitted to the Sacrament of intimate Communion and Familiarity with GOD: but such are all these who walk inordinatly; (6) Because, if the Church willingly and wittingly admit such persons, they stir up the wrath of God, against themselves, for suffering Gods Covenant, and his holy Symboles, to be openly prophaned; (7) Because, the Lord will not suffer such as are manifestly and contumaciously wicked, to take his Covenant in their mouth: and therefore to such persons, the seals, and symboles of his Covenant, ought not to be offered; (8) Because, ignorant, prophane, and godless persons, ought to be esteemed as Heathens, and Publicans;","segments":[{"text":"(1) Because, ignorant and wicked men eating and drinking unworthily, are guily of the body and blood of Christ, and so bring judgement upon themselves;","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":null},{"text":"(2) Because, all were not admitted to eat of the Passover, neither was it for all promiscuously to partake thereof;","proofs":["Numbers 9:6–7","2 Chronicles 23:19","Ezekiel 22:26"],"refs":[{"printed":"Numbers 9:6–7","osis":["Num.9.6-Num.9.7"]},{"printed":"2 Chronicles 23:19","osis":["2Chr.23.19"]},{"printed":"Ezekiel 22:26","osis":["Ezek.22.26"]}],"note":null},{"text":"(3) Because, it was not lawful for any man to come to the Marriage feast that wanted the Wedding garment;","proofs":["Matthew 22:11"],"refs":[{"printed":"Matthew 22:11","osis":["Matt.22.11"]}],"note":null},{"text":"(4) Because, Pearles are not to be casten before Dogs and Swine: men manifestly ungodly, and wicked;","proofs":["Matthew 7:6"],"refs":[{"printed":"Matthew 7:6","osis":["Matt.7.6"]}],"note":null},{"text":"(5) Because, they who deserve to be excluded from the Fellowship and Society of Believers, ought not to be admitted to the Sacrament of intimate Communion and Familiarity with GOD: but such are all these who walk inordinatly;","proofs":["2 Corinthians 6:16"],"refs":[{"printed":"2 Corinthians 6:16","osis":["2Cor.6.16"]}],"note":null},{"text":"(6) Because, if the Church willingly and wittingly admit such persons, they stir up the wrath of God, against themselves, for suffering Gods Covenant, and his holy Symboles, to be openly prophaned;","proofs":["1 Corinthians 11:30"],"refs":[{"printed":"1 Corinthians 11:30","osis":["1Cor.11.30"]}],"note":null},{"text":"(7) Because, the Lord will not suffer such as are manifestly and contumaciously wicked, to take his Covenant in their mouth: and therefore to such persons, the seals, and symboles of his Covenant, ought not to be offered;","proofs":["Psalm 50:17"],"refs":[{"printed":"Psalm 50:17","osis":["Ps.50.17"]}],"note":null},{"text":"(8) Because, ignorant, prophane, and godless persons, ought to be esteemed as Heathens, and Publicans;","proofs":["Matthew 18:17"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]}],"note":null}],"items":[]}]}],"text":null},{"number":30,"title":"Of CHURCH CENSURES","part":null,"questions":[],"paragraphs":["30.1","30.2","30.3","30.4"],"clauses":[],"items":[{"question":"Hath the Lord Jesus as King, and Head of his Church, appointed therein a Government, in the hands of Church-Officers, distinct from the Civil Magistrate?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Isaiah 9:6–7","1 Timothy 5:17","1 Thessalonians 5:12","Acts 20:17–18","Hebrews 13:7, 17, 24","1 Corinthians 12:28","Matthew 28:18–20"],"refs":[{"printed":"Isaiah 9:6–7","osis":["Isa.9.6-Isa.9.7"]},{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]},{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]},{"printed":"Acts 20:17–18","osis":["Acts.20.17-Acts.20.18"]},{"printed":"Hebrews 13:7, 17, 24","osis":["Heb.13.7","Heb.13.17","Heb.13.24"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]},{"printed":"Matthew 28:18–20","osis":["Matt.28.18-Matt.28.20"]}],"note":null}],"items":[{"question":"Well then, do not the Erastians, and others err, who maintain, that in the Holy Scripture there is no particular form of Church Government set down, and appointed by Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Lord Jesus Christ hath delivered to the Ministers of his Church, as to his own Delegates and Ambassadours (and therefore according to his own laws) the whole power of Governing the Church, which he himself received from the Father, to be managed, and put in execution in his own name and authority; (2) Because, all the substantials of Church Government, under the New Testament, which either concern Ministers, Ordinances, Censures, Synods, Councils, and their power, are proposed, and set down in Scripture, namely in the third Chapter of the first Epistle to Timothy; (3) Because, the Lord Jesus Christ, hath looked to the good of his Church, no less under the New Testament, than under the Old. Therefore, since the Church under the Old Testament, had a most perfect form of Government prescribed to it: and since there is as great need and necessity of Church order, and discipline, under the New Testament, as was under the Old, it must follow, that there is a Patern and Form of Church government no less set down, and prescribed under the New Testament, than was under the Old; 1 Cor. chap. 5. (4) The end of the Church Government is spiritual namely the gaining of mens souls to Christ. But nothing that’s meerly of humane authority, can reach this end; (5) Because, all the parts of Church Government, are particularly set down in Scripture. As first, those things which concern the key of doctrine, as publick prayer, and giving of thanks; Singing of Psalms; Publick reading of the Word, Preching, and Expounding the same; Secondly, those parts likewise, which concern the key of Discipline; namely the ordination of Presbyters, with the imposition of the hands of the Presbytrie; Thirdly, the Authoritative giving of Judgement, and sentence concerning doctrine; and that according to the Word; Fourthly, Admonition and publick Rebuking of those who have offended; Fifthly, The excommunicating of those who are contumacious, and ungodly, and who are convicted of manifest crimes, and scandals; ▪ Lastly, the receiving again into the fellowship of the Church persons cast out by excommunication, having testified their Repentance;","segments":[{"text":"(1) Because, the Lord Jesus Christ hath delivered to the Ministers of his Church, as to his own Delegates and Ambassadours (and therefore according to his own laws) the whole power of Governing the Church, which he himself received from the Father, to be managed, and put in execution in his own name and authority;","proofs":["John 20:21","Matthew 28:19","Acts 1:2","Ephesians 4:7–8, 11"],"refs":[{"printed":"John 20:21","osis":["John.20.21"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 1:2","osis":["Acts.1.2"]},{"printed":"Ephesians 4:7–8, 11","osis":["Eph.4.7-Eph.4.8","Eph.4.11"]}],"note":null},{"text":"(2) Because, all the substantials of Church Government, under the New Testament, which either concern Ministers, Ordinances, Censures, Synods, Councils, and their power, are proposed, and set down in Scripture, namely in the third Chapter of the first Epistle to Timothy;","proofs":["Acts 15","1 Corinthians 14:26, 40"],"refs":[{"printed":"Acts 15","osis":["Acts.15"]},{"printed":"1 Corinthians 14:26, 40","osis":["1Cor.14.26","1Cor.14.40"]}],"note":null},{"text":"(3) Because, the Lord Jesus Christ, hath looked to the good of his Church, no less under the New Testament, than under the Old. Therefore, since the Church under the Old Testament, had a most perfect form of Government prescribed to it: and since there is as great need and necessity of Church order, and discipline, under the New Testament, as was under the Old, it must follow, that there is a Patern and Form of Church government no less set down, and prescribed under the New Testament, than was under the Old;","proofs":["Hebrews 3:1–2, 4–5","13:8"],"refs":[{"printed":"Hebrews 3:1–2, 4–5","osis":["Heb.3.1-Heb.3.2","Heb.3.4-Heb.3.5"]},{"printed":"13:8","osis":["Heb.13.8"]}],"note":null},{"text":"1 Cor. chap. 5.","proofs":["1 Timothy 5:20","1:20"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]},{"printed":"1:20","osis":["1Tim.1.20"]}],"note":null},{"text":"(4) The end of the Church Government is spiritual namely the gaining of mens souls to Christ. But nothing that’s meerly of humane authority, can reach this end;","proofs":["Matthew 18:15–17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]}],"note":null},{"text":"(5) Because, all the parts of Church Government, are particularly set down in Scripture. As first, those things which concern the key of doctrine, as publick prayer, and giving of thanks;","proofs":["1 Timothy 2:12","1 Corinthians 14:14–16"],"refs":[{"printed":"1 Timothy 2:12","osis":["1Tim.2.12"]},{"printed":"1 Corinthians 14:14–16","osis":["1Cor.14.14-1Cor.14.16"]}],"note":null},{"text":"Singing of Psalms;","proofs":["Ephesians 5:18–19","Colossians 3:16"],"refs":[{"printed":"Ephesians 5:18–19","osis":["Eph.5.18-Eph.5.19"]},{"printed":"Colossians 3:16","osis":["Col.3.16"]}],"note":null},{"text":"Publick reading of the Word, Preching, and Expounding the same;","proofs":["Acts 6:4","13:15, 17","5:21","2 Corinthians 3:14","Matthew 18:19–20","2 Timothy 4:11","Hebrews 6:1","Galatians 6:6"],"refs":[{"printed":"Acts 6:4","osis":["Acts.6.4"]},{"printed":"13:15, 17","osis":["Acts.13.15","Acts.13.17"]},{"printed":"5:21","osis":["Acts.5.21"]},{"printed":"2 Corinthians 3:14","osis":["2Cor.3.14"]},{"printed":"Matthew 18:19–20","osis":["Matt.18.19-Matt.18.20"]},{"printed":"2 Timothy 4:11","osis":["2Tim.4.11"]},{"printed":"Hebrews 6:1","osis":["Heb.6.1"]},{"printed":"Galatians 6:6","osis":["Gal.6.6"]}],"note":null},{"text":"Secondly, those parts likewise, which concern the key of Discipline; namely the ordination of Presbyters, with the imposition of the hands of the Presbytrie;","proofs":["1 Timothy 4:14","5:22","Titus 1:5","Acts 14:21, 23"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]},{"printed":"5:22","osis":["1Tim.5.22"]},{"printed":"Titus 1:5","osis":["Titus.1.5"]},{"printed":"Acts 14:21, 23","osis":["Acts.14.21","Acts.14.23"]}],"note":null},{"text":"Thirdly, the Authoritative giving of Judgement, and sentence concerning doctrine; and that according to the Word;","proofs":["Acts 15:15, 24, 28"],"refs":[{"printed":"Acts 15:15, 24, 28","osis":["Acts.15.15","Acts.15.24","Acts.15.28"]}],"note":null},{"text":"Fourthly, Admonition and publick Rebuking of those who have offended;","proofs":["Matthew 18:15–17","1 Thessalonians 5:14","1 Timothy 5:20"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Thessalonians 5:14","osis":["1Thess.5.14"]},{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]}],"note":null},{"text":"Fifthly, The excommunicating of those who are contumacious, and ungodly, and who are convicted of manifest crimes, and scandals;","proofs":["Matthew 18:17","Titus 3:10"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null},{"text":"▪","proofs":["1 Timothy 1:20","1 Corinthians 5:2–5"],"refs":[{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]},{"printed":"1 Corinthians 5:2–5","osis":["1Cor.5.2-1Cor.5.5"]}],"note":null},{"text":"Lastly, the receiving again into the fellowship of the Church persons cast out by excommunication, having testified their Repentance;","proofs":["2 Corinthians 2:6–9"],"refs":[{"printed":"2 Corinthians 2:6–9","osis":["2Cor.2.6-2Cor.2.9"]}],"note":null}],"items":[]},{"question":"Do not the same Erastians err, who make no distinction between Church power and the Secular power?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ hath committed the keyes of the kingdom of Heaven to the Officers of his Church which are Governours distinct from the civil Magistrate; (2) Because, Church power, and civil power differ specifically. The church, and the common-wealth are Polities formally, and essentially different. They are not, as such, powers subordinate, at least in a right line, but co-ordinate; Next, God the Creator and Governour of the World; is the Efficient of the power of the civil Magistrate; But God-Christ, our blessed Mediator, and Lord of his church, is the Efficient of the church particularly, and of its Government. The matter (materia ex qua) of the civil Government, is the secular sword: but the matter of the church Government, are the keyes of the kingdom of Heaven. The matter of the civil Government (materia in qua) may be a Senate, many people, the Person of one king, of a child. 〈◊〉 woman. But the matter of the church government, is not of this kind; The matter of the civil Government (materia circa quam) are men and women, as members of the common-wealth, without, as well as within the church: but as christians and members of the church, they are not such; The formal causes of both are distinct; the one inflicts punishments meerly spiritual; the other inflicts punishments meerly civil. Lastly, the end of this, is the corporal and external good of a society; but the end of that, is the spiritual good of the church and its edification;","segments":[{"text":"(1) Because, Christ hath committed the keyes of the kingdom of Heaven to the Officers of his Church which are Governours distinct from the civil Magistrate;","proofs":["Matthew 16:18–19","18:19","John 20:21–23"],"refs":[{"printed":"Matthew 16:18–19","osis":["Matt.16.18-Matt.16.19"]},{"printed":"18:19","osis":["Matt.18.19"]},{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]}],"note":null},{"text":"(2) Because, Church power, and civil power differ specifically. The church, and the common-wealth are Polities formally, and essentially different. They are not, as such, powers subordinate, at least in a right line, but co-ordinate;","proofs":["Acts 4:19–20","2 Chronicles 26:18"],"refs":[{"printed":"Acts 4:19–20","osis":["Acts.4.19-Acts.4.20"]},{"printed":"2 Chronicles 26:18","osis":["2Chr.26.18"]}],"note":null},{"text":"Next, God the Creator and Governour of the World; is the Efficient of the power of the civil Magistrate;","proofs":["Romans 13:1–2, 4"],"refs":[{"printed":"Romans 13:1–2, 4","osis":["Rom.13.1-Rom.13.2","Rom.13.4"]}],"note":null},{"text":"But God-Christ, our blessed Mediator, and Lord of his church, is the Efficient of the church particularly, and of its Government. The matter (materia ex qua) of the civil Government, is the secular sword: but the matter of the church Government, are the keyes of the kingdom of Heaven. The matter of the civil Government (materia in qua) may be a Senate, many people, the Person of one king, of a child. 〈◊〉 woman. But the matter of the church government, is not of this kind;","proofs":["Hebrews 13:22","1 Timothy 3:15","1 Corinthians 14:34–35"],"refs":[{"printed":"Hebrews 13:22","osis":["Heb.13.22"]},{"printed":"1 Timothy 3:15","osis":["1Tim.3.15"]},{"printed":"1 Corinthians 14:34–35","osis":["1Cor.14.34-1Cor.14.35"]}],"note":null},{"text":"The matter of the civil Government (materia circa quam) are men and women, as members of the common-wealth, without, as well as within the church: but as christians and members of the church, they are not such;","proofs":["1 Corinthians 5:13"],"refs":[{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]}],"note":null},{"text":"The formal causes of both are distinct; the one inflicts punishments meerly spiritual; the other inflicts punishments meerly civil. Lastly, the end of this, is the corporal and external good of a society; but the end of that, is the spiritual good of the church and its edification;","proofs":["Matthew 14:15","1 Corinthians 5:5","2 Corinthians 10:8"],"refs":[{"printed":"Matthew 14:15","osis":["Matt.14.15"]},{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]},{"printed":"2 Corinthians 10:8","osis":["2Cor.10.8"]}],"note":null}],"items":[]},{"question":"Do not likewise the Socinians, Anabaptists, Quakers, many Independents, and others err, who maintain, that the key of Doctrine, or the publick preaching of the Word, is proper to any man furnished with sutable gifts, though not called, and sent to that employment?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, no man can believe in Christ of whom he hath not heard, and how shal he hear without a Preacher; and how shal he preach unless he be sent; (2) Because, Women may have sutable, and competent gifts for Preaching, and yet they are forbidden to speak in the Church; (3) Because, the Scripture blames such, as have run, and yet have not been sent; (4) Because, no man taketh this honour to himself (that is, he ought not to take it) but he that is called of GOD, as was Aaron; (5) Because, the Scripture mentioneth, that GOD hath set apart certain peculiar Ministers, for the preaching of the Word; (6) Because, no man can take the office of a civil Magistrate, or of a Deacon of the church upon him, unless he be called thereunto; And therefore no man ought to take upon him the publick preaching of the Word, unless he be called thereunto likewise. (7) Because, he that taketh upon him this office, without a call, he usurpeth Authority in the church, seing Preaching is an Act of Authority; (8) Because, the Titles which are given to the Preachers of the Gospel, are names of Office; they are called the Ambassadours of Christ; Stewards of the Word; The Men of GOD; and Angels; (9) Because, there is not one approven example, in all the Word of GOD, for a gifted brother to Preach without a call; and therefore seing it is not done in Faith, it must be Sin. Must every Fellow that takes a laxit in his tongue, go up to the Pulpit and ease himself? (10) Because, there are Precepts and Rules set down in Scripture, for all the Ages of the church, to the end of the world, anent the calling of men to be Ministers of the Gospel;","segments":[{"text":"(1) Because, no man can believe in Christ of whom he hath not heard, and how shal he hear without a Preacher; and how shal he preach unless he be sent;","proofs":["Romans 10:14–15"],"refs":[{"printed":"Romans 10:14–15","osis":["Rom.10.14-Rom.10.15"]}],"note":null},{"text":"(2) Because, Women may have sutable, and competent gifts for Preaching, and yet they are forbidden to speak in the Church;","proofs":["1 Timothy 2:12"],"refs":[{"printed":"1 Timothy 2:12","osis":["1Tim.2.12"]}],"note":null},{"text":"(3) Because, the Scripture blames such, as have run, and yet have not been sent;","proofs":["Jeremiah 23:21, 32"],"refs":[{"printed":"Jeremiah 23:21, 32","osis":["Jer.23.21","Jer.23.32"]}],"note":null},{"text":"(4) Because, no man taketh this honour to himself (that is, he ought not to take it) but he that is called of GOD, as was Aaron;","proofs":["Hebrews 5:4"],"refs":[{"printed":"Hebrews 5:4","osis":["Heb.5.4"]}],"note":null},{"text":"(5) Because, the Scripture mentioneth, that GOD hath set apart certain peculiar Ministers, for the preaching of the Word;","proofs":["Romans 1:1","Ephesians 4:11","Titus 1:3"],"refs":[{"printed":"Romans 1:1","osis":["Rom.1.1"]},{"printed":"Ephesians 4:11","osis":["Eph.4.11"]},{"printed":"Titus 1:3","osis":["Titus.1.3"]}],"note":null},{"text":"(6) Because, no man can take the office of a civil Magistrate, or of a Deacon of the church upon him, unless he be called thereunto;","proofs":["Luke 12:14","Acts 6:5","1 Timothy 3:10"],"refs":[{"printed":"Luke 12:14","osis":["Luke.12.14"]},{"printed":"Acts 6:5","osis":["Acts.6.5"]},{"printed":"1 Timothy 3:10","osis":["1Tim.3.10"]}],"note":null},{"text":"And therefore no man ought to take upon him the publick preaching of the Word, unless he be called thereunto likewise. (7) Because, he that taketh upon him this office, without a call, he usurpeth Authority in the church, seing Preaching is an Act of Authority;","proofs":["1 Thessalonians 5:12"],"refs":[{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]}],"note":null},{"text":"(8) Because, the Titles which are given to the Preachers of the Gospel, are names of Office; they are called the Ambassadours of Christ;","proofs":["2 Corinthians 5:20"],"refs":[{"printed":"2 Corinthians 5:20","osis":["2Cor.5.20"]}],"note":null},{"text":"Stewards of the Word;","proofs":["Titus 1:7"],"refs":[{"printed":"Titus 1:7","osis":["Titus.1.7"]}],"note":null},{"text":"The Men of GOD;","proofs":["1 Timothy 6:11"],"refs":[{"printed":"1 Timothy 6:11","osis":["1Tim.6.11"]}],"note":null},{"text":"and Angels;","proofs":["Revelation 2:1"],"refs":[{"printed":"Revelation 2:1","osis":["Rev.2.1"]}],"note":null},{"text":"(9) Because, there is not one approven example, in all the Word of GOD, for a gifted brother to Preach without a call; and therefore seing it is not done in Faith, it must be Sin. Must every Fellow that takes a laxit in his tongue, go up to the Pulpit and ease himself? (10) Because, there are Precepts and Rules set down in Scripture, for all the Ages of the church, to the end of the world, anent the calling of men to be Ministers of the Gospel;","proofs":["1 Timothy 3:2–3, 6–7","5:21–22"],"refs":[{"printed":"1 Timothy 3:2–3, 6–7","osis":["1Tim.3.2-1Tim.3.3","1Tim.3.6-1Tim.3.7"]},{"printed":"5:21–22","osis":["1Tim.5.21-1Tim.5.22"]}],"note":null}],"items":[]},{"question":"Do not likewise the Independents, Brunists, and Anabaptists err, who maintain, that the Right and Power of Governing the church, belongs no less to the multitude and community of Believers, than to the Officers of the church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Scripture expresly teaches, that GOD hath committed the Government of his church, and the care of his people, to certain chosen Persons, and not to all, and every one; (2) Because, if the power of the keyes were given to believers, in common; either they are given to them as believers, or as they are gifted by GOD, with gifts, and qualifications above others, for Governing the church, and chosen out of the rest, for performing that office. If the last part be affirmed, it follows, that the power, and right of the keyes, is committed not to a community of believers, but to some select persons, which we own, and maintain: but the Independents deny. If the first be asserted, then it follows first, that the care of Governing the church is committed to Women, and children, being believers; and so they must necessarly have the power of seeing, as being eyes, and watch men to the church: the power of hearing, as being the ears of the church: and the body of the church must be deformed; because the whole body is the eye, and the whole body is the ear, and whose many members are made one member; (2) It follows, that the power of the keyes, it not only given to all, but to Believers only: but it is evident by the example of Judas, and other Reprobates, that many in Christs name have preached, who were not Believers; (3) Because, to whom Christ has given the power of Governing the church; to them also, he hath promised to give gifts, and enduments largely for performing that office; But to a community of Believers, God has never promised a Spirit for the Ministry, nor gifts for that employment. Nor did he ever bestow, or confer any such enduments. (4) Because, Christ our Mediator, appointed Ecclesiastical Officers and Church-Governours, before ever there was a formal church, under the New Testament gathered, and set up; This was all done before his death. And before his ascension he did the like; Now it is evident, that there was no formal gathering together of a church, before the Feast of Pentecost; Ecclesiastick Ministers, and Officers were appointed for calling in, and gathering together the Mystical body of Christ, to wit, his Members: therefore it was needful, that Ministers baptizing, ought to be before Persons baptized. That Gatherers of the church ought to be before Persons gathered. That callers and inviters to Christ, ought to be before Persons called and invited. (5) This Democracy or popular Government, cannot but bring in great confusion, whence many absurdities will follow. As the church of GOD should not be an organical body. That Women who are forbidden to speak in the church, most have the keyes of the kingdom of Heaven hanging at their Belt, forsooth. All must govern, and none must be governed. All must attend the government of the church. All must be rendred uncapable for going about their particular callings, which God calls them to every day. Therefore seing this sort of Government, brings so much confusion with it, it is most probable, that it is not of God who is a God of Order, and not of confusion;","segments":[{"text":"(1) Because, the Scripture expresly teaches, that GOD hath committed the Government of his church, and the care of his people, to certain chosen Persons, and not to all, and every one;","proofs":["Ephesians 4:11–13","1 Corinthians 12:28"],"refs":[{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"(2) Because, if the power of the keyes were given to believers, in common; either they are given to them as believers, or as they are gifted by GOD, with gifts, and qualifications above others, for Governing the church, and chosen out of the rest, for performing that office. If the last part be affirmed, it follows, that the power, and right of the keyes, is committed not to a community of believers, but to some select persons, which we own, and maintain: but the Independents deny. If the first be asserted, then it follows first, that the care of Governing the church is committed to Women, and children, being believers; and so they must necessarly have the power of seeing, as being eyes, and watch men to the church: the power of hearing, as being the ears of the church: and the body of the church must be deformed; because the whole body is the eye, and the whole body is the ear, and whose many members are made one member;","proofs":["1 Corinthians 12:12–19"],"refs":[{"printed":"1 Corinthians 12:12–19","osis":["1Cor.12.12-1Cor.12.19"]}],"note":null},{"text":"(2) It follows, that the power of the keyes, it not only given to all, but to Believers only: but it is evident by the example of Judas, and other Reprobates, that many in Christs name have preached, who were not Believers;","proofs":["Matthew 7:22–23","Philippians 1:16–18"],"refs":[{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]},{"printed":"Philippians 1:16–18","osis":["Phil.1.16-Phil.1.18"]}],"note":null},{"text":"(3) Because, to whom Christ has given the power of Governing the church; to them also, he hath promised to give gifts, and enduments largely for performing that office;","proofs":["John 20:21–23","1 Corinthians 4:6–7","Matthew 28:19–20"],"refs":[{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"1 Corinthians 4:6–7","osis":["1Cor.4.6-1Cor.4.7"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"But to a community of Believers, God has never promised a Spirit for the Ministry, nor gifts for that employment. Nor did he ever bestow, or confer any such enduments. (4) Because, Christ our Mediator, appointed Ecclesiastical Officers and Church-Governours, before ever there was a formal church, under the New Testament gathered, and set up;","proofs":["Luke 9:1","10:1–3","John 20:21–23","Matthew 28:19–20"],"refs":[{"printed":"Luke 9:1","osis":["Luke.9.1"]},{"printed":"10:1–3","osis":["Luke.10.1-Luke.10.3"]},{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null},{"text":"This was all done before his death. And before his ascension he did the like;","proofs":["Ephesians 4:8, 11–12","Acts 2","1 Corinthians 12:28"],"refs":[{"printed":"Ephesians 4:8, 11–12","osis":["Eph.4.8","Eph.4.11-Eph.4.12"]},{"printed":"Acts 2","osis":["Acts.2"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"Now it is evident, that there was no formal gathering together of a church, before the Feast of Pentecost;","proofs":["Acts 2"],"refs":[{"printed":"Acts 2","osis":["Acts.2"]}],"note":null},{"text":"Ecclesiastick Ministers, and Officers were appointed for calling in, and gathering together the Mystical body of Christ, to wit, his Members: therefore it was needful, that Ministers baptizing, ought to be before Persons baptized. That Gatherers of the church ought to be before Persons gathered. That callers and inviters to Christ, ought to be before Persons called and invited. (5) This Democracy or popular Government, cannot but bring in great confusion, whence many absurdities will follow. As the church of GOD should not be an organical body. That Women who are forbidden to speak in the church, most have the keyes of the kingdom of Heaven hanging at their Belt, forsooth. All must govern, and none must be governed. All must attend the government of the church. All must be rendred uncapable for going about their particular callings, which God calls them to every day. Therefore seing this sort of Government, brings so much confusion with it, it is most probable, that it is not of God who is a God of Order, and not of confusion;","proofs":["1 Corinthians 14:33"],"refs":[{"printed":"1 Corinthians 14:33","osis":["1Cor.14.33"]}],"note":null}],"items":[]}]},{"question":"Are Church Censures necessary for reclaiming, and gaining of offending brethren; for deterring of others from the like offences; for purging out of that leaven, which might infect the whole lump, for vindicating the honour of Christ; and the holy profession of the Gospel, and for preventing the wrath of GOD, which might justly fall upon the church, if they should suffer his covenant, and the seals thereof to be prophaned by notorious and obstinate sinners?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Timothy 5:20","1:20","1 Corinthians 11:27–34","Jude 23"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]},{"printed":"1:20","osis":["1Tim.1.20"]},{"printed":"1 Corinthians 11:27–34","osis":["1Cor.11.27-1Cor.11.34"]},{"printed":"Jude 23","osis":["Jude.1.23"]}],"note":null}],"items":[{"question":"Are the Officers of the church for the better attaining of these ends to proceed by Admonition, by Suspension from the Lords Table, for a season, and by Excommunication from the church according to the nature of the crime or scandalous offence, and demerit of the Person?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Thessalonians 5:12","1 Corinthians 5:4–5, 13","Matthew 18:17","Titus 3:10"],"refs":[{"printed":"1 Thessalonians 5:12","osis":["1Thess.5.12"]},{"printed":"1 Corinthians 5:4–5, 13","osis":["1Cor.5.4-1Cor.5.5","1Cor.5.13"]},{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"Titus 3:10","osis":["Titus.3.10"]}],"note":null}],"items":[]},{"question":"Well then, do not the Socinians, Anabaptists, Quakers; and other Sectaries err, who deny that any church censures should be inflicted upon offenders?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Erastians err, who maintain, there should be no suspension from the Lords Table or excommunication from the church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the power of the keyes, is given to the Ministers of the church, wherewith not only by the preaching of the Word, but also by church censures, they open and shut the kingdom of heaven; as will appear by comparing these places of Scripture together; (2) Because, he that offends publickly, and after Admonition, persists pertinaciously in his sin, should be esteemed as a Publican and Heathen; (3) Because, the Apostle says, if any man obey not our Word by this Epistle; note that man, and have no company with him. Note him, that is, either by excommunication, or some other note of church censure; (4) Because, the Apostolick church, being moved by the same reasons (which now are) used the power of the keyes, and excluded from the Sacrament, men that were manifestly contumacious, and wicked; (5) Because, the Apostle sayes, them that sin (to wit publickly) rebuke before all, that others also may fear; (6) Consider the various ends of Ecclesiastical censures, as the reclaiming of offending brethren, and the rest of them, which are set down in the Question.","segments":[{"text":"(1) Because, the power of the keyes, is given to the Ministers of the church, wherewith not only by the preaching of the Word, but also by church censures, they open and shut the kingdom of heaven; as will appear by comparing these places of Scripture together;","proofs":["Matthew 16:19","18:17"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"18:17","osis":["Matt.18.17"]}],"note":null},{"text":"(2) Because, he that offends publickly, and after Admonition, persists pertinaciously in his sin, should be esteemed as a Publican and Heathen;","proofs":["Matthew 18:17"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]}],"note":null},{"text":"(3) Because, the Apostle says, if any man obey not our Word by this Epistle; note that man, and have no company with him. Note him, that is, either by excommunication, or some other note of church censure;","proofs":["2 Thessalonians 3:14"],"refs":[{"printed":"2 Thessalonians 3:14","osis":["2Thess.3.14"]}],"note":null},{"text":"(4) Because, the Apostolick church, being moved by the same reasons (which now are) used the power of the keyes, and excluded from the Sacrament, men that were manifestly contumacious, and wicked;","proofs":["1 Corinthians 5:2–3","1 Timothy 1:20","2 Thessalonians 3:6, 14"],"refs":[{"printed":"1 Corinthians 5:2–3","osis":["1Cor.5.2-1Cor.5.3"]},{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]},{"printed":"2 Thessalonians 3:6, 14","osis":["2Thess.3.6","2Thess.3.14"]}],"note":null},{"text":"(5) Because, the Apostle sayes, them that sin (to wit publickly) rebuke before all, that others also may fear;","proofs":["1 Timothy 5:20"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]}],"note":null},{"text":"(6) Consider the various ends of Ecclesiastical censures, as the reclaiming of offending brethren, and the rest of them, which are set down in the Question.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":31,"title":"Of Synods and Councils","part":null,"questions":[],"paragraphs":["31.1","31.2","31.3","31.4","31.5"],"clauses":[],"items":[{"question":"Ought there to be such Assemblies for the Government and further edification of the Church, as are called Synods and Councils?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 15:2, 4, 6"],"refs":[{"printed":"Acts 15:2, 4, 6","osis":["Acts.15.2","Acts.15.4","Acts.15.6"]}],"note":null}],"items":[{"question":"Are the decrees and determinations of Councils, and Synods, if consonant to the Word of GOD, to be received with reverence, and submission, not only for their agreement with the Word, but also for their power, whereby they are made, as being an ordinance of GOD appointed thereunto in his Word?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 15:15, 19, 24, 27–31","16:4","Matthew 18:17–20"],"refs":[{"printed":"Acts 15:15, 19, 24, 27–31","osis":["Acts.15.15","Acts.15.19","Acts.15.24","Acts.15.27-Acts.15.31"]},{"printed":"16:4","osis":["Acts.16.4"]},{"printed":"Matthew 18:17–20","osis":["Matt.18.17-Matt.18.20"]}],"note":null}],"items":[]},{"question":"Well then, do not the Brounists and Independents err, who maintain; that every particular Congregation, or church hath in it self, the full power of church Government for exercising the whole power of the keyes, without subordination, or subjection to any Classical or Synodical Meeting: and that Presbytries, and Synods, have only a power of counselling, advising, and exhorting, but no power of Jurisdiction, to command or enjoyn any thing in the Lord, to particular churches or congregations?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostolick church referred all weightier matters, which did equally concern many Congregations, to the free suffrages, and votes of the Apostles, Pastors, and select Brethren, and not to the determination of any one particular church, or congregation; (2) Because, it is evident from Scripture, that there have been many particular churches, and congregations subordinate to one Presbytrie. For, in the church of Jerusalem, it is manifest, that there were more than one congregation. First, from the multitude of Believers, who were of a greater number than could be of one Congregation, for hearing the Word, and communicating; (3) From the multitude of Pastors, and Ministers, whose pains and labours many churches required; (4) From the diversity of Tongues among the Disciples at Jerusalem, which were given, not only for the edification of those that were of that Church; but also for signs and wonders to others, who were without, and not of that Church. (5) It is manifest from this, that in those dayes, they had no churches, or meeting houses built, but only met and conveened in private houses, and upper rooms. The same is also true of the church of Antioch, Ephesus, and Corinth, from the Acts of the Apostles; and other places of Scripture. But all these congregations were ruled and governed by one Colledge of Pastors. (1) Because, all these particular Congregations, are called but one church; (2) Because, in that one church, there were church Presbyters, who were called Governours, not of any one particular congregation, but of the church, which was made up of many particular churches; (3) Because, these Presbyters did meet together for governing the church, and performed Acts of Jurisdiction, which concerned the whole church in common; compared with: (4) Because, there is a particular example of a Synod, which had the power of Jurisdiction, and which consisted, and was made up of members, out of diverse Classical Conventions: For when the Question about circumcision, and the keeping of Moses Law, which troubled the Churches of Syria, Cilicia, Antioch, and Jerusalem, could not be determined in their own particular churches, the matter was referred to a Synod of Apostles and Presbyters, who met at Jerusalem, which decided the controversy, and appointed their decrees to be obligatory, and binding to all these foresaid churches; (5) Because, the Jewish church, which was a politick body, had in every city Synagogues subordinate to one supream council, or great Synagogue which was at Jerusalem▪ Seing therefore, dangers and difficulties for the preventing, and healing of which, the Lord hath appointed and set up, in that church such a government, may be as great, if not greater in his church, under the New Testament than was then: and seeing the Lord has no less consulted the good of his church now, than he did of old; it follows, that there must be councils, no less under the New Testament than under the old, to which, particular churches ought to be subordinate. (6) From the Light of Nature, and right Reason: for the Law of Nature directs to a diversity of courts; namely, where there is any Rule or Government in a city or common-wealth, and orders the inferiour courts to be subordinate to the superiour, the lesser to the greater, and Appeals to be made from them to the greater. And in bodies both Natural and Politick the parts ought to be subject to the whole, for the good of both. Besides there are, and will be very many Ecclesiastick affairs which will concern many Congregations equally and alike, which cannot be determined by any one. (2) Because, the Pastors and Presbyters of particular Congregations will stand in need each one of anothers help, and assistance mutually. (3) Because, cases and difficulties may occur, more intangled, and intricate, than can be settled and composed by the Governours of any one Congregation. (4) Seing particular Congregations which ly nigh one to another, ought to shun divisions, and differences, and to live in peace and unity, it follows manifestly, that there ought to be Synods or Councils, consisting of the Presbyters of many particular congregations, which ought to be subordinate, to these Councils, and Synods. (5) From Christs own precept, and command, Tell the Church; For if our blessed Lord appointed, that for a single brothers offence, (he trespassing against GOD, or his brother, for gaining of him, and removing the Scandal) he be brought before the church, it follows by consequence, that the same course ought to be taken, when any one particular Congregation, offends against another, and remains obstinate in their scandalous Opinion, and Practise. For our blessed Lord, hath sufficiently prescribed a Remedy in this place, for removing of all Scandals, and Offences, whether of one brother against another, or of one Congregation against another. Nay, surely, since Christ hath consulted so much the conversion of one brother, that hath sinned, and gone astray; much more will he look to the good, and conversion of a whole Congregation. (6) Because, any one single congregation, with one Pastor only, hath not the power of Ordination, an instance whereof cannot be given, either from Precept, or Practise, in all the New Testament. Nay, the Ordination of Ministers, in the New Testament, was alwayes performed by a Colledge of Pastors associate together; (7) Because, from this doctrine of the Independents these and the like absurdities will follow. First, that the Prophets must be censured, and judged by way of authority, not by other Prophets, but by the multitude: and vulgar of the Congregation, which is contrary to (2) That all the Councils, in the times of the Apostles, which were convocated upon necessary occasions for matters which concerned many churches alike, were but during the time, and extraordinary, and so not obliging succeeding churches, though the occasions, and causes, why these Councils were convocated then, are, and will be to the end of the world. (3) That private Believers, must be the Bishops of their own Bishops, Watch-men of their own Watch-men. No communion or fellowship among Ecclesiastick Ministers. That single and particular churches, though they have defiled, and pudled themselves, with the most black, and ugly Heresies, with the most abominable faults, and vices, yet are not lyable to any Ecclesiastick Censure, but must be refered, to the immediate judgement of Christ, at the last Day. (4) That a Colledge of Pastors, and Presbyters conveened together from several congregations, shall have no more power of the keyes of the kingdom of Heaven, than any one particular man, that is able to look to the good of his brother. (5) That a Pastor, out of his own Congregation, hath no power to administer the Sacraments, or to preach the Word, or exerce any Ministerial Act. From which Absurdities, it follows evidently, that this kind of Church Government labours under a manifest defect of the Means of Propagating the Gospel. (6) That Christ, hath as many visible bodies, as there are particular congregations. That Men and Women, are to be accounted Members only of a particular congregation, and not of the Church-Catholick. And that those who are excomunicated, are only casten out of a particular congregation not out of the Church Universal.","segments":[{"text":"(1) Because, the Apostolick church referred all weightier matters, which did equally concern many Congregations, to the free suffrages, and votes of the Apostles, Pastors, and select Brethren, and not to the determination of any one particular church, or congregation;","proofs":["Acts 15:23–25","6:2–3"],"refs":[{"printed":"Acts 15:23–25","osis":["Acts.15.23-Acts.15.25"]},{"printed":"6:2–3","osis":["Acts.6.2-Acts.6.3"]}],"note":null},{"text":"(2) Because, it is evident from Scripture, that there have been many particular churches, and congregations subordinate to one Presbytrie. For, in the church of Jerusalem, it is manifest, that there were more than one congregation. First, from the multitude of Believers, who were of a greater number than could be of one Congregation, for hearing the Word, and communicating;","proofs":["Acts 2:41–42","5:14","6:1–7","21:20"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]},{"printed":"5:14","osis":["Acts.5.14"]},{"printed":"6:1–7","osis":["Acts.6.1-Acts.6.7"]},{"printed":"21:20","osis":["Acts.21.20"]}],"note":null},{"text":"(3) From the multitude of Pastors, and Ministers, whose pains and labours many churches required;","proofs":["Acts 1:12–14, 26","2:1, 14, 37, 42","4:31, 34–35, 37","6:2","8:14"],"refs":[{"printed":"Acts 1:12–14, 26","osis":["Acts.1.12-Acts.1.14","Acts.1.26"]},{"printed":"2:1, 14, 37, 42","osis":["Acts.2.1","Acts.2.14","Acts.2.37","Acts.2.42"]},{"printed":"4:31, 34–35, 37","osis":["Acts.4.31","Acts.4.34-Acts.4.35","Acts.4.37"]},{"printed":"6:2","osis":["Acts.6.2"]},{"printed":"8:14","osis":["Acts.8.14"]}],"note":null},{"text":"(4) From the diversity of Tongues among the Disciples at Jerusalem, which were given, not only for the edification of those that were of that Church; but also for signs and wonders to others, who were without, and not of that Church. (5) It is manifest from this, that in those dayes, they had no churches, or meeting houses built, but only met and conveened in private houses, and upper rooms. The same is also true of the church of Antioch, Ephesus, and Corinth, from the Acts of the Apostles; and other places of Scripture. But all these congregations were ruled and governed by one Colledge of Pastors. (1) Because, all these particular Congregations, are called but one church;","proofs":["Acts 18:22","12:5"],"refs":[{"printed":"Acts 18:22","osis":["Acts.18.22"]},{"printed":"12:5","osis":["Acts.12.5"]}],"note":null},{"text":"(2) Because, in that one church, there were church Presbyters, who were called Governours, not of any one particular congregation, but of the church, which was made up of many particular churches;","proofs":["Acts 20:17","15:2–3","13:1–3"],"refs":[{"printed":"Acts 20:17","osis":["Acts.20.17"]},{"printed":"15:2–3","osis":["Acts.15.2-Acts.15.3"]},{"printed":"13:1–3","osis":["Acts.13.1-Acts.13.3"]}],"note":null},{"text":"(3) Because, these Presbyters did meet together for governing the church, and performed Acts of Jurisdiction, which concerned the whole church in common;","proofs":["Acts 11:30"],"refs":[{"printed":"Acts 11:30","osis":["Acts.11.30"]}],"note":null},{"text":"compared with:","proofs":["Acts 4:35, 37","21:18, 20–25","13:1–3"],"refs":[{"printed":"Acts 4:35, 37","osis":["Acts.4.35","Acts.4.37"]},{"printed":"21:18, 20–25","osis":["Acts.21.18","Acts.21.20-Acts.21.25"]},{"printed":"13:1–3","osis":["Acts.13.1-Acts.13.3"]}],"note":null},{"text":"(4) Because, there is a particular example of a Synod, which had the power of Jurisdiction, and which consisted, and was made up of members, out of diverse Classical Conventions: For when the Question about circumcision, and the keeping of Moses Law, which troubled the Churches of Syria, Cilicia, Antioch, and Jerusalem, could not be determined in their own particular churches, the matter was referred to a Synod of Apostles and Presbyters, who met at Jerusalem, which decided the controversy, and appointed their decrees to be obligatory, and binding to all these foresaid churches;","proofs":["Acts 15","16:4","21:25"],"refs":[{"printed":"Acts 15","osis":["Acts.15"]},{"printed":"16:4","osis":["Acts.16.4"]},{"printed":"21:25","osis":["Acts.21.25"]}],"note":null},{"text":"(5) Because, the Jewish church, which was a politick body, had in every city Synagogues subordinate to one supream council, or great Synagogue which was at Jerusalem▪","proofs":["Deuteronomy 17:8, 12","2 Chronicles 19:8, 11","Exodus 18:22, 26"],"refs":[{"printed":"Deuteronomy 17:8, 12","osis":["Deut.17.8","Deut.17.12"]},{"printed":"2 Chronicles 19:8, 11","osis":["2Chr.19.8","2Chr.19.11"]},{"printed":"Exodus 18:22, 26","osis":["Exod.18.22","Exod.18.26"]}],"note":null},{"text":"Seing therefore, dangers and difficulties for the preventing, and healing of which, the Lord hath appointed and set up, in that church such a government, may be as great, if not greater in his church, under the New Testament than was then: and seeing the Lord has no less consulted the good of his church now, than he did of old; it follows, that there must be councils, no less under the New Testament than under the old, to which, particular churches ought to be subordinate. (6) From the Light of Nature, and right Reason: for the Law of Nature directs to a diversity of courts; namely, where there is any Rule or Government in a city or common-wealth, and orders the inferiour courts to be subordinate to the superiour, the lesser to the greater, and Appeals to be made from them to the greater. And in bodies both Natural and Politick the parts ought to be subject to the whole, for the good of both. Besides there are, and will be very many Ecclesiastick affairs which will concern many Congregations equally and alike, which cannot be determined by any one. (2) Because, the Pastors and Presbyters of particular Congregations will stand in need each one of anothers help, and assistance mutually. (3) Because, cases and difficulties may occur, more intangled, and intricate, than can be settled and composed by the Governours of any one Congregation. (4) Seing particular Congregations which ly nigh one to another, ought to shun divisions, and differences, and to live in peace and unity, it follows manifestly, that there ought to be Synods or Councils, consisting of the Presbyters of many particular congregations, which ought to be subordinate, to these Councils, and Synods. (5) From Christs own precept, and command, Tell the Church;","proofs":["Matthew 18:15–17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]}],"note":null},{"text":"For if our blessed Lord appointed, that for a single brothers offence, (he trespassing against GOD, or his brother, for gaining of him, and removing the Scandal) he be brought before the church, it follows by consequence, that the same course ought to be taken, when any one particular Congregation, offends against another, and remains obstinate in their scandalous Opinion, and Practise. For our blessed Lord, hath sufficiently prescribed a Remedy in this place, for removing of all Scandals, and Offences, whether of one brother against another, or of one Congregation against another. Nay, surely, since Christ hath consulted so much the conversion of one brother, that hath sinned, and gone astray; much more will he look to the good, and conversion of a whole Congregation. (6) Because, any one single congregation, with one Pastor only, hath not the power of Ordination, an instance whereof cannot be given, either from Precept, or Practise, in all the New Testament. Nay, the Ordination of Ministers, in the New Testament, was alwayes performed by a Colledge of Pastors associate together;","proofs":["Acts 6:6","13:1–3","1 Timothy 4:14"],"refs":[{"printed":"Acts 6:6","osis":["Acts.6.6"]},{"printed":"13:1–3","osis":["Acts.13.1-Acts.13.3"]},{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"(7) Because, from this doctrine of the Independents these and the like absurdities will follow. First, that the Prophets must be censured, and judged by way of authority, not by other Prophets, but by the multitude: and vulgar of the Congregation, which is contrary to","proofs":["1 Corinthians 14:32"],"refs":[{"printed":"1 Corinthians 14:32","osis":["1Cor.14.32"]}],"note":null},{"text":"(2) That all the Councils, in the times of the Apostles, which were convocated upon necessary occasions for matters which concerned many churches alike, were but during the time, and extraordinary, and so not obliging succeeding churches, though the occasions, and causes, why these Councils were convocated then, are, and will be to the end of the world. (3) That private Believers, must be the Bishops of their own Bishops, Watch-men of their own Watch-men. No communion or fellowship among Ecclesiastick Ministers. That single and particular churches, though they have defiled, and pudled themselves, with the most black, and ugly Heresies, with the most abominable faults, and vices, yet are not lyable to any Ecclesiastick Censure, but must be refered, to the immediate judgement of Christ, at the last Day. (4) That a Colledge of Pastors, and Presbyters conveened together from several congregations, shall have no more power of the keyes of the kingdom of Heaven, than any one particular man, that is able to look to the good of his brother. (5) That a Pastor, out of his own Congregation, hath no power to administer the Sacraments, or to preach the Word, or exerce any Ministerial Act. From which Absurdities, it follows evidently, that this kind of Church Government labours under a manifest defect of the Means of Propagating the Gospel. (6) That Christ, hath as many visible bodies, as there are particular congregations. That Men and Women, are to be accounted Members only of a particular congregation, and not of the Church-Catholick. And that those who are excomunicated, are only casten out of a particular congregation not out of the Church Universal.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"May not the Ministers of the Church of themselves, by vertue of their office, meet in Assemblies, with other fit Persons upon delegation from their Churches, when Magistrates are open enemies to the Christian Religion?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 15:2, 4, 22–23, 25"],"refs":[{"printed":"Acts 15:2, 4, 22–23, 25","osis":["Acts.15.2","Acts.15.4","Acts.15.22-Acts.15.23","Acts.15.25"]}],"note":null}],"items":[{"question":"Well then, do not the Erastians err, who maintain, that the Ministers of the Gospel have no right or power in themselves, or by vertue of their office to meet in a Synod, or Council?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Church of GOD, in the primitive times, had power in themselves, to convocate their own Assemblies, for Worship and Government, not only without, but against the consent of the civil Magistrate, as is evident from the Acts of the Apostles, and Church Histories. (2) Though the power, and right of meeting in church Assemblies be visible in the constitution, and exercise, yet it is intrinseck and within the church, as well as the power of Preaching.","segments":[{"text":"(1) Because, the Church of GOD, in the primitive times, had power in themselves, to convocate their own Assemblies, for Worship and Government, not only without, but against the consent of the civil Magistrate, as is evident from the Acts of the Apostles, and Church Histories. (2) Though the power, and right of meeting in church Assemblies be visible in the constitution, and exercise, yet it is intrinseck and within the church, as well as the power of Preaching.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"May Magistrates lawfully call a Synod of Ministers, and other fit persons to consult, and advise with, about matters of Religion?","answer":"Yes","segments":[{"text":"Yes","proofs":["Isaiah 49:23","1 Timothy 2:1–2","Matthew 2:4–5","Proverbs 11:14"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]},{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]},{"printed":"Matthew 2:4–5","osis":["Matt.2.4-Matt.2.5"]},{"printed":"Proverbs 11:14","osis":["Prov.11.14"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that the civil Magistrate hath no right or power to convocate Synods, or Councils, but that it belongs to the Bishop to convocate Diocesian Synods; To the Metropolitan to convocate Provincial Synods; To the Primate and Patriarch to convocate National Synods: To the Pope onely to convocate and call Oecumenick and general Synods?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, under the Old Testament, Councils, and Synods were appointed and called by godly Kings; (2) Because, it is the duty of the civil Magistrate being born within the church, to take care that Peace and Unity be preserved and keeped in the Church: that the Truth and Word of GOD, be intirely, and soundly Preached and obeyed: that blasphemies and heresies be kept under and supprest; that all corruptions in Worship and Discipline be reformed: that all GODS Ordinances be lawfully established, administred, and preserved. And if it should happen, that both Church and State Judicaturies, should make an universal defection from the purity of doctrine and worship received and acknowledged, it is the duty of a godly King, by vertue of his Regal Power, and Authority, to set about a work of Reformation, and to call and command all ranks of People to return to the true Worship and Service of GOD; (3) From the example of Constantine, that did convocate the first Nicene council: From Theodosius the elder, that did call the first council of Constantinople: From Theodosius the younger, that did call the first council at Ephesus: From Martianus, that did call the Chalcedon council.","segments":[{"text":"(1) Because, under the Old Testament, Councils, and Synods were appointed and called by godly Kings;","proofs":["1 Kings 8:1","2 Kings 23:1","2 Chronicles 29:4"],"refs":[{"printed":"1 Kings 8:1","osis":["1Kgs.8.1"]},{"printed":"2 Kings 23:1","osis":["2Kgs.23.1"]},{"printed":"2 Chronicles 29:4","osis":["2Chr.29.4"]}],"note":null},{"text":"(2) Because, it is the duty of the civil Magistrate being born within the church, to take care that Peace and Unity be preserved and keeped in the Church: that the Truth and Word of GOD, be intirely, and soundly Preached and obeyed: that blasphemies and heresies be kept under and supprest; that all corruptions in Worship and Discipline be reformed: that all GODS Ordinances be lawfully established, administred, and preserved. And if it should happen, that both Church and State Judicaturies, should make an universal defection from the purity of doctrine and worship received and acknowledged, it is the duty of a godly King, by vertue of his Regal Power, and Authority, to set about a work of Reformation, and to call and command all ranks of People to return to the true Worship and Service of GOD;","proofs":["Isaiah 45:23","Psalm 122:7","8:9","Ezra 7:23, 25–28","Leviticus 24:16","Deuteronomy 13:5–6, 12","1 Chronicles 13:1–9","2 Kings 23:1–26"],"refs":[{"printed":"Isaiah 45:23","osis":["Isa.45.23"]},{"printed":"Psalm 122:7","osis":["Ps.122.7"]},{"printed":"8:9","osis":["Ps.8.9"]},{"printed":"Ezra 7:23, 25–28","osis":["Ezra.7.23","Ezra.7.25-Ezra.7.28"]},{"printed":"Leviticus 24:16","osis":["Lev.24.16"]},{"printed":"Deuteronomy 13:5–6, 12","osis":["Deut.13.5-Deut.13.6","Deut.13.12"]},{"printed":"1 Chronicles 13:1–9","osis":["1Chr.13.1-1Chr.13.9"]},{"printed":"2 Kings 23:1–26","osis":["2Kgs.23.1-2Kgs.23.26"]}],"note":null},{"text":"(3) From the example of Constantine, that did convocate the first Nicene council: From Theodosius the elder, that did call the first council of Constantinople: From Theodosius the younger, that did call the first council at Ephesus: From Martianus, that did call the Chalcedon council.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"May all Synods or Councils since the Apostles dayes err?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"And have not many actually erred?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Well then, doth not the Popish Church err, who maintain, that councils confirmed, and solemnised by the Popes authority, cannot err, neither in explaining Doctrines of Faith, nor in delivering Precepts, and Rules of Manners, common to the whole Church?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, all the Priests, Levites, and Prophets of the Jewish church, who had the same Promises which the Christian church hath now under the New Testament; () together with the High Priest have sometimes erred, as is clear from the following Scriptures; The Lords Prophets that were immediately guided, and inspired by him, must be excepted. (2) Because, councils under the Old Testament, lawfully called, have often-times erred; And under the New Testament; (3) Because, the Pope cannot shew a proof of infallibility; (4) Because, it is foretold in the New Testament, that many Pastors, and Teachers shall become false Prophets, and turn Seducers; and that Antichrist shall sit in the Temple of GOD, shewing himself that he is God; (5) It is most evident, that many councils approven and authorized by the Pope, have most foully erred, and that some have openly contradicted others.","segments":[{"text":"(1) Because, all the Priests, Levites, and Prophets of the Jewish church, who had the same Promises which the Christian church hath now under the New Testament; ()","proofs":["1 Corinthians 10:3–4","2 Samuel 7:16","Isaiah 49:15–16"],"refs":[{"printed":"1 Corinthians 10:3–4","osis":["1Cor.10.3-1Cor.10.4"]},{"printed":"2 Samuel 7:16","osis":["2Sam.7.16"]},{"printed":"Isaiah 49:15–16","osis":["Isa.49.15-Isa.49.16"]}],"note":null},{"text":"together with the High Priest have sometimes erred, as is clear from the following Scriptures;","proofs":["Isaiah 56:10–11","Jeremiah 6:13","14:14","Hosea 9:7–9","Micah 3:9"],"refs":[{"printed":"Isaiah 56:10–11","osis":["Isa.56.10-Isa.56.11"]},{"printed":"Jeremiah 6:13","osis":["Jer.6.13"]},{"printed":"14:14","osis":["Jer.14.14"]},{"printed":"Hosea 9:7–9","osis":["Hos.9.7-Hos.9.9"]},{"printed":"Micah 3:9","osis":["Mic.3.9"]}],"note":null},{"text":"The Lords Prophets that were immediately guided, and inspired by him, must be excepted. (2) Because, councils under the Old Testament, lawfully called, have often-times erred;","proofs":["2 Samuel 6:6, 3","Jeremiah 26:7–9","1 Kings 22:6"],"refs":[{"printed":"2 Samuel 6:6, 3","osis":["2Sam.6.6","2Sam.6.3"]},{"printed":"Jeremiah 26:7–9","osis":["Jer.26.7-Jer.26.9"]},{"printed":"1 Kings 22:6","osis":["1Kgs.22.6"]}],"note":null},{"text":"And under the New Testament;","proofs":["John 9:35","11:47–48, 52","Matthew 26:57, 59, 65–66","Acts 4:5–6, 17–18"],"refs":[{"printed":"John 9:35","osis":["John.9.35"]},{"printed":"11:47–48, 52","osis":["John.11.47-John.11.48","John.11.52"]},{"printed":"Matthew 26:57, 59, 65–66","osis":["Matt.26.57","Matt.26.59","Matt.26.65-Matt.26.66"]},{"printed":"Acts 4:5–6, 17–18","osis":["Acts.4.5-Acts.4.6","Acts.4.17-Acts.4.18"]}],"note":null},{"text":"(3) Because, the Pope cannot shew a proof of infallibility;","proofs":["Romans 3:4"],"refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]}],"note":null},{"text":"(4) Because, it is foretold in the New Testament, that many Pastors, and Teachers shall become false Prophets, and turn Seducers; and that Antichrist shall sit in the Temple of GOD, shewing himself that he is God;","proofs":["Matthew 24:11, 24","Acts 20:29–30","2 Peter 2:1","2 Thessalonians 2:4"],"refs":[{"printed":"Matthew 24:11, 24","osis":["Matt.24.11","Matt.24.24"]},{"printed":"Acts 20:29–30","osis":["Acts.20.29-Acts.20.30"]},{"printed":"2 Peter 2:1","osis":["2Pet.2.1"]},{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null},{"text":"(5) It is most evident, that many councils approven and authorized by the Pope, have most foully erred, and that some have openly contradicted others.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null},{"number":32,"title":"Of the State of Men after Death, and of the Resurrection of the Dead","part":null,"questions":[],"paragraphs":["32.1","32.2","32.3"],"clauses":[],"items":[{"question":"Are the Souls of the Righteous, being made perfect in holiness, received into the highest Heavens where they behold the Face of GOD in Light and Glory?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 3:21","Ephesians 4:10"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null}],"items":[{"question":"Well then, do not the Greeks, Arminians, Anabaptists, and Papists err, who maintain, that the Souls of the Righteous are not presently after death, admitted to enjoy happiness, which consists in seeing of GOD; but are put into some Mansion, though it be not a Heavenly one; yet a place above Hell, where they enjoy, even until the Resurrection, some Heavenly Delight, and Recreation, without seeing of GOD?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Socinians err, who affirm, That the Souls of the Righteous after death, until the Resurrection, are extinguished, and put out, to speak so?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Souls of the Righteous after Death are with Christ in Heaven, and enjoy that blessed Vision; (2) Because, the Spirits of Just Men after Death return to GOD, and are received by GOD; Note, that Solomon onely speaketh of the people of GOD. Yet some understand it of the Souls both of Believers and unbelievers, which are both sentenced by GOD, as supream Judge, immediately when a man dieth, every man to his place, the Souls of Believers to Heaven, of unbelievers to hell. (3) Because, the Saints departed, together with the Angels, are said to sing perpetually Praises and Thanksgiving before His Throne; (4) Because, Christ promised, that the Thief should be with him in Paradise, that same very day he died; Paul also calls it the third Heaven; (5) Because, the Spirits of just men, are said to be made perfect in holiness and glory, and placed in the Heavenly Jerusalem with the Angels; (6) Because, the Apostle sayes, that if our earthly house of this tabernacle were dissolved we have a building of GOD, an house not made with hands, eternal in the heavens; (7) Because, the same Apostle sayes, therefore we are alwayes confident, knowing that whilst we are at home in the body, we are absent from the Lord; (8) Because, the souls of the righteous after death are comforted, and carried into Abrahams bosom;","segments":[{"text":"(1) Because, the Souls of the Righteous after Death are with Christ in Heaven, and enjoy that blessed Vision;","proofs":["Philippians 1:23","Acts 3:21","Ephesians 4:10"],"refs":[{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"(2) Because, the Spirits of Just Men after Death return to GOD, and are received by GOD;","proofs":["Ecclesiastes 12:7","Acts 7:59"],"refs":[{"printed":"Ecclesiastes 12:7","osis":["Eccl.12.7"]},{"printed":"Acts 7:59","osis":["Acts.7.59"]}],"note":null},{"text":"Note, that Solomon onely speaketh of the people of GOD. Yet some understand it of the Souls both of Believers and unbelievers, which are both sentenced by GOD, as supream Judge, immediately when a man dieth, every man to his place, the Souls of Believers to Heaven, of unbelievers to hell. (3) Because, the Saints departed, together with the Angels, are said to sing perpetually Praises and Thanksgiving before His Throne;","proofs":["Revelation 4:6, 9–11","5:8–10","7:9–10"],"refs":[{"printed":"Revelation 4:6, 9–11","osis":["Rev.4.6","Rev.4.9-Rev.4.11"]},{"printed":"5:8–10","osis":["Rev.5.8-Rev.5.10"]},{"printed":"7:9–10","osis":["Rev.7.9-Rev.7.10"]}],"note":null},{"text":"(4) Because, Christ promised, that the Thief should be with him in Paradise, that same very day he died;","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"Paul also calls it the third Heaven;","proofs":["2 Corinthians 12:2, 4"],"refs":[{"printed":"2 Corinthians 12:2, 4","osis":["2Cor.12.2","2Cor.12.4"]}],"note":null},{"text":"(5) Because, the Spirits of just men, are said to be made perfect in holiness and glory, and placed in the Heavenly Jerusalem with the Angels;","proofs":["Hebrews 12:22–23"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"note":null},{"text":"(6) Because, the Apostle sayes, that if our earthly house of this tabernacle were dissolved we have a building of GOD, an house not made with hands, eternal in the heavens;","proofs":["2 Corinthians 5:1–2"],"refs":[{"printed":"2 Corinthians 5:1–2","osis":["2Cor.5.1-2Cor.5.2"]}],"note":null},{"text":"(7) Because, the same Apostle sayes, therefore we are alwayes confident, knowing that whilst we are at home in the body, we are absent from the Lord;","proofs":["2 Corinthians 5:6, 8"],"refs":[{"printed":"2 Corinthians 5:6, 8","osis":["2Cor.5.6","2Cor.5.8"]}],"note":null},{"text":"(8) Because, the souls of the righteous after death are comforted, and carried into Abrahams bosom;","proofs":["Luke 16:22, 25"],"refs":[{"printed":"Luke 16:22, 25","osis":["Luke.16.22","Luke.16.25"]}],"note":null}],"items":[]}]},{"question":"Are the souls of the wicked cast into hell, where they remain in torments, and utter darkness reserved to the judgement of the great day?","answer":"Yes. verses.","segments":[{"text":"Yes.","proofs":["Luke 16:23–24","Acts 1:25","Jude 6–7"],"refs":[{"printed":"Luke 16:23–24","osis":["Luke.16.23-Luke.16.24"]},{"printed":"Acts 1:25","osis":["Acts.1.25"]},{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]}],"note":null},{"text":"verses.","proofs":["1 Peter 3:19"],"refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null}],"items":[{"question":"Well then, do not the Greeks, and others err, who maintain, that the souls of the wicked are not adjudged to hells torments, till after the resurrection?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Socinians err, who maintain, that the souls of the wicked shall never be tormented in hell?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the particular judgement of every single man, follows immediately his departure out of this life; (2) Because, the soul of the rich Glutton, after it departed from his body, was tormented in the flames of Hell; (3) Because, the souls of wicked men departed go to their own place, that is to hell; (4) Because, the souls of wicked men, are no less punished in hell, than the Apostate Angels; (5) Because, the Spirits of those who in the time of Noah were disobedient are said to be in prison; This prison is Hell;","segments":[{"text":"(1) Because, the particular judgement of every single man, follows immediately his departure out of this life;","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"(2) Because, the soul of the rich Glutton, after it departed from his body, was tormented in the flames of Hell;","proofs":["Luke 16:22–23"],"refs":[{"printed":"Luke 16:22–23","osis":["Luke.16.22-Luke.16.23"]}],"note":null},{"text":"(3) Because, the souls of wicked men departed go to their own place, that is to hell;","proofs":["Acts 1:25"],"refs":[{"printed":"Acts 1:25","osis":["Acts.1.25"]}],"note":null},{"text":"(4) Because, the souls of wicked men, are no less punished in hell, than the Apostate Angels;","proofs":["Jude 6–7"],"refs":[{"printed":"Jude 6–7","osis":["Jude.1.6-Jude.1.7"]}],"note":null},{"text":"(5) Because, the Spirits of those who in the time of Noah were disobedient are said to be in prison;","proofs":["1 Peter 3:19"],"refs":[{"printed":"1 Peter 3:19","osis":["1Pet.3.19"]}],"note":null},{"text":"This prison is Hell;","proofs":["Matthew 5:26–27"],"refs":[{"printed":"Matthew 5:26–27","osis":["Matt.5.26-Matt.5.27"]}],"note":null}],"items":[]}]},{"question":"Doth the Scripture acknowledge any other place than heaven and hell for souls departed from their bodies?","answer":"No.","segments":[{"text":"No.","proofs":[],"refs":[],"note":null}],"items":[{"question":"Well then, do not the Papists err, who besides these two places, have devised other four. First, a place called Limbus patrum, in which the Faithful, who died before Christs passion, have been shut up, as in a dark prison, under ground; and being without torment, and for the time wanting happiness, have been keeped closs there until Christs Resurrection and ascension into heaven. Secondly, a place called Limbus infantum, in which Infants which die without Baptism, suffer the eternal punishment, not of Sense, but of Loss. The third is a most pleasant Meadow, in which as in a Royal prison, the Souls that are in it, want happiness, yet suffer no punishment of Sense, except what ariseth from the delay of happiness, but only of Loss. This place seems to be the Elisian Fields, taken out of the sixth book of Virgils Aeneiods. The fourth place is called Purgatory, which is a middle place between heaven and hell, in which are the Saints, who have departed from this life, without making satisfaction by temporal punishments, for their venial sins, yet have gone thither for the guilt of their punishment, the fault whereof is pardoned in this life: that when they have satisfied and are well purged from every spot and blemish, they may be admitted to that blessed Vision in seeing GOD for ever. Do not (I say) the Papists err, who besides heaven and hell maintain other four places, for souls departed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons do you confute Limbus patrum?","answer":"(1) Because, the Souls of the Faithful that departed before Christs passion, were made Inhabitants of the same Heavenly Jerusalem, with the Angels; (2) Because, the Spirits and Souls of the Faithful that died before Christ suffered, returned to GOD who gave them; (3) Because, the vertue of Christs sacrifice did no less extend it self to Believers under the Old Testament, than to Believers under the New; (4) From the example of Enoch, and of Moses, and Elias, which two before the passion of Christ, were seen upon the mount with him;","segments":[{"text":"(1) Because, the Souls of the Faithful that departed before Christs passion, were made Inhabitants of the same Heavenly Jerusalem, with the Angels;","proofs":["Hebrews 12:22–23"],"refs":[{"printed":"Hebrews 12:22–23","osis":["Heb.12.22-Heb.12.23"]}],"note":null},{"text":"(2) Because, the Spirits and Souls of the Faithful that died before Christ suffered, returned to GOD who gave them;","proofs":["Ecclesiastes 3:21"],"refs":[{"printed":"Ecclesiastes 3:21","osis":["Eccl.3.21"]}],"note":null},{"text":"(3) Because, the vertue of Christs sacrifice did no less extend it self to Believers under the Old Testament, than to Believers under the New;","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null},{"text":"(4) From the example of Enoch, and of Moses, and Elias, which two before the passion of Christ, were seen upon the mount with him;","proofs":["Genesis 5:24","2 Kings 2:11","Luke 9:30–31","Hebrews 11:5"],"refs":[{"printed":"Genesis 5:24","osis":["Gen.5.24"]},{"printed":"2 Kings 2:11","osis":["2Kgs.2.11"]},{"printed":"Luke 9:30–31","osis":["Luke.9.30-Luke.9.31"]},{"printed":"Hebrews 11:5","osis":["Heb.11.5"]}],"note":null}],"items":[]},{"question":"By what reasons confute you Limbus Infantum?","answer":"(1) Because, the Covenant belongs to the Children of Believers though not baptised; in which Covenant, glory and life eternal are promised; (2) Because, Christ said, that the Kingdom of Heaven belonged to little children, though not baptised; (3) Because, the Infants of the Israelites dying before the eight day, were not shut up in Limbus Infantum, as the Adversaries themselves confess. But the Nature and Essence of Baptism under the New Testament, and the Nature and Essence of Circumcision under the Old, are the same; (4) All the Arguments which are brought against the absolute necessity of Baptism, do clearly overturn this fiction of Limbus Infantum. Thirdly, There is no such place, as a most pleasant meadow, in which, as in a Senatorian prison, the Souls that are in it want Felicity; yet suffer no punishment of Sense. This was made evident in the First Question. Lastly, there is no such place as Purgatory. (1) Because, there is no such thing as Venial sin, as it is explained by the Popish-church, upon which false Foundation, is built this fancy of Purgatory; (2) Because, temporal punishments do not extend themselves beyond this life; For in this life onely, the Godly receive their evil things, as the Wicked receive their good things; (3) Because, after the fault is pardoned, there remains no punishment to be undergone; (4) Because, the Thief upon the Cross, that was converted, did not suffer afterwards any punishment in Purgatory; Neither could his death, and confession upon the Cross, be accounted a perfect satisfaction (as the Adversaries affirm) because he did acknowledge, he had received the due reward of his deeds; He that suffers as a Murderer, or as a Thief, or as an evi doer, his punishment cannot be accounted a satisfaction; (5) Because, they that die in the Lord, rest from all their labours; (6) Because, Christs satisfaction for the sins of Believers, is most full, compleat, and perfect, and doth not need our imperfect satisfactions, whether for the Fault or the Punishment; Neither by our sufferings in Purgatory, is Christs satisfaction applyed to us. First, because our sufferings there cannot be an instrument for applying Christs Merits to us. For on GODS part, we have the Word, Sacraments, and the Spirit as means, for applying his merits to us. On our part we have Faith. Was it ever heard of in the Word of GOD, that the Lord made use of exquisite torments for applying his Grace? To apply Mercy by the executing of Justice: Is forgiving debt, applyed by exacting the debt? Shall pardon be applyed to by the punishing of us?","segments":[{"text":"(1) Because, the Covenant belongs to the Children of Believers though not baptised; in which Covenant, glory and life eternal are promised;","proofs":["Acts 2:39"],"refs":[{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"(2) Because, Christ said, that the Kingdom of Heaven belonged to little children, though not baptised;","proofs":["Matthew 19:14"],"refs":[{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"(3) Because, the Infants of the Israelites dying before the eight day, were not shut up in Limbus Infantum, as the Adversaries themselves confess. But the Nature and Essence of Baptism under the New Testament, and the Nature and Essence of Circumcision under the Old, are the same;","proofs":["Colossians 2:11–12"],"refs":[{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null},{"text":"(4) All the Arguments which are brought against the absolute necessity of Baptism, do clearly overturn this fiction of Limbus Infantum. Thirdly, There is no such place, as a most pleasant meadow, in which, as in a Senatorian prison, the Souls that are in it want Felicity; yet suffer no punishment of Sense. This was made evident in the First Question. Lastly, there is no such place as Purgatory. (1) Because, there is no such thing as Venial sin, as it is explained by the Popish-church, upon which false Foundation, is built this fancy of Purgatory;","proofs":["Romans 6:23"],"refs":[{"printed":"Romans 6:23","osis":["Rom.6.23"]}],"note":null},{"text":"(2) Because, temporal punishments do not extend themselves beyond this life;","proofs":["Romans 8:18","2 Corinthians 4:17–18","1 Peter 5:10"],"refs":[{"printed":"Romans 8:18","osis":["Rom.8.18"]},{"printed":"2 Corinthians 4:17–18","osis":["2Cor.4.17-2Cor.4.18"]},{"printed":"1 Peter 5:10","osis":["1Pet.5.10"]}],"note":null},{"text":"For in this life onely, the Godly receive their evil things, as the Wicked receive their good things;","proofs":["Luke 16:25"],"refs":[{"printed":"Luke 16:25","osis":["Luke.16.25"]}],"note":null},{"text":"(3) Because, after the fault is pardoned, there remains no punishment to be undergone;","proofs":["Ezekiel 18:22","Psalm 32:1–2","Micah 7:19","Romans 8:1, 33"],"refs":[{"printed":"Ezekiel 18:22","osis":["Ezek.18.22"]},{"printed":"Psalm 32:1–2","osis":["Ps.32.1-Ps.32.2"]},{"printed":"Micah 7:19","osis":["Mic.7.19"]},{"printed":"Romans 8:1, 33","osis":["Rom.8.1","Rom.8.33"]}],"note":null},{"text":"(4) Because, the Thief upon the Cross, that was converted, did not suffer afterwards any punishment in Purgatory;","proofs":["Luke 23:43"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]}],"note":null},{"text":"Neither could his death, and confession upon the Cross, be accounted a perfect satisfaction (as the Adversaries affirm) because he did acknowledge, he had received the due reward of his deeds;","proofs":["Luke 23:41"],"refs":[{"printed":"Luke 23:41","osis":["Luke.23.41"]}],"note":null},{"text":"He that suffers as a Murderer, or as a Thief, or as an evi doer, his punishment cannot be accounted a satisfaction;","proofs":["1 Peter 4:15"],"refs":[{"printed":"1 Peter 4:15","osis":["1Pet.4.15"]}],"note":null},{"text":"(5) Because, they that die in the Lord, rest from all their labours;","proofs":["Revelation 14:13"],"refs":[{"printed":"Revelation 14:13","osis":["Rev.14.13"]}],"note":null},{"text":"(6) Because, Christs satisfaction for the sins of Believers, is most full, compleat, and perfect, and doth not need our imperfect satisfactions, whether for the Fault or the Punishment;","proofs":["Isaiah 53","Titus 2:14","1 John 1:7","Hebrews 10:14","Colossians 1:20–22"],"refs":[{"printed":"Isaiah 53","osis":["Isa.53"]},{"printed":"Titus 2:14","osis":["Titus.2.14"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"Hebrews 10:14","osis":["Heb.10.14"]},{"printed":"Colossians 1:20–22","osis":["Col.1.20-Col.1.22"]}],"note":null},{"text":"Neither by our sufferings in Purgatory, is Christs satisfaction applyed to us. First, because our sufferings there cannot be an instrument for applying Christs Merits to us. For on GODS part, we have the Word, Sacraments, and the Spirit as means, for applying his merits to us. On our part we have Faith. Was it ever heard of in the Word of GOD, that the Lord made use of exquisite torments for applying his Grace? To apply Mercy by the executing of Justice: Is forgiving debt, applyed by exacting the debt? Shall pardon be applyed to by the punishing of us?","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"Will such as are found alive, at the last day not die but be changed?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["1 Thessalonians 4:17","1 Corinthians 15:51–52"],"refs":[{"printed":"1 Thessalonians 4:17","osis":["1Thess.4.17"]},{"printed":"1 Corinthians 15:51–52","osis":["1Cor.15.51-1Cor.15.52"]}],"note":null}],"items":[{"question":"Well then, do not the Papists err, who maintain, that such as are found alive at the last day shall die?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, Christ is ordained of GOD to be Judge of Quick and Dead; which distinction would be needless, if all truely Died; (2) Because, the Apostle says (as was cited) we shal not all sleep but be changed: which place of Scripture is not to be read, we shall all therefore sleep, as the Papists say, putting in the Greek particle oun, for ou, therefore for not. Because this illative particle oun, cannot agree sufficiently with the Apostles Preface, Behold, I shew you a mystery: This Mysterie is not death it self, but a change in place of death, which is a great Mystery indeed. (3) As the Resurrection of many of the bodies of the Saints, was a preamble of the great Resurrection of our bodies; () So the translating of Enoch, that he might not see death, seems to be a preamble of this change in place of death","segments":[{"text":"(1) Because, Christ is ordained of GOD to be Judge of Quick and Dead; which distinction would be needless, if all truely Died;","proofs":["Acts 10:42"],"refs":[{"printed":"Acts 10:42","osis":["Acts.10.42"]}],"note":null},{"text":"(2) Because, the Apostle says (as was cited) we shal not all sleep but be changed: which place of Scripture is not to be read, we shall all therefore sleep, as the Papists say, putting in the Greek particle oun, for ou, therefore for not. Because this illative particle oun, cannot agree sufficiently with the Apostles Preface, Behold, I shew you a mystery: This Mysterie is not death it self, but a change in place of death, which is a great Mystery indeed. (3) As the Resurrection of many of the bodies of the Saints, was a preamble of the great Resurrection of our bodies; ()","proofs":["Matthew 27:52"],"refs":[{"printed":"Matthew 27:52","osis":["Matt.27.52"]}],"note":null},{"text":"So the translating of Enoch, that he might not see death, seems to be a preamble of this change in place of death","proofs":["Hebrews 11:9"],"refs":[{"printed":"Hebrews 11:9","osis":["Heb.11.9"]}],"note":null}],"items":[]}]},{"question":"Shal the Dead be raised up, with the self same bodies and none other, although with different qualities, which shall be united again to their Souls for ever?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Job 19:26–27","1 Corinthians 15:42–44"],"refs":[{"printed":"Job 19:26–27","osis":["Job.19.26-Job.19.27"]},{"printed":"1 Corinthians 15:42–44","osis":["1Cor.15.42-1Cor.15.44"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians, Arminians, Anabaptists, Photinians, and Marcionites err, who maintain, that the same individual body, is not raised up, which we carried about with us here, and laid down in the dust, but another body made of Air, or of some matter more subtile than Air, altogether void of flesh and blood, made a-new by Christ?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise many of the Quakers err, who maintain also, That the same individual body is not raised again, but that there is a change thereof in substance, as well as in quality?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, it is evident from Scripture, that there shall be a transforming of those vile bodies at the Resurrection, to be fashioned after the glorious body of Christ; and so not the forming and making of a new one, which is hard to conceive, if the same individual body should not be raised, and if this change here spoken of, be as well in substance, as in quality. (2) Because, the Apostle sayes, He that raised up Christ from the dead, shall also quicken your mortal bodies (and therefore not bodies made of Air) by his Spirit, that dwelleth in you; (3) The same Apostle sayes, For this corruption must put on incorruption, and this mortality must put on immortality; (4) Because, the Justice of GOD requires, that the same individual bodies shal receive rewards, or punishments, which have done good or evil, while life remained; (5) Because, the body of Christ, who is the efficient cause of our Resurrection, () rose again that same individual body;","segments":[{"text":"(1) Because, it is evident from Scripture,","proofs":["Philippians 3:21"],"refs":[{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"that there shall be a transforming of those vile bodies at the Resurrection, to be fashioned after the glorious body of Christ; and so not the forming and making of a new one, which is hard to conceive, if the same individual body should not be raised, and if this change here spoken of, be as well in substance, as in quality. (2) Because, the Apostle sayes, He that raised up Christ from the dead, shall also quicken your mortal bodies (and therefore not bodies made of Air) by his Spirit, that dwelleth in you;","proofs":["Romans 8:11"],"refs":[{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null},{"text":"(3) The same Apostle sayes, For this corruption must put on incorruption, and this mortality must put on immortality;","proofs":["1 Corinthians 15:53"],"refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]}],"note":null},{"text":"(4) Because, the Justice of GOD requires, that the same individual bodies shal receive rewards, or punishments, which have done good or evil, while life remained;","proofs":["2 Corinthians 5:10","Romans 2:6","Ephesians 6:8"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]},{"printed":"Romans 2:6","osis":["Rom.2.6"]},{"printed":"Ephesians 6:8","osis":["Eph.6.8"]}],"note":null},{"text":"(5) Because, the body of Christ, who is the efficient cause of our Resurrection, ()","proofs":["1 Corinthians 15:4, 12–13, 16"],"refs":[{"printed":"1 Corinthians 15:4, 12–13, 16","osis":["1Cor.15.4","1Cor.15.12-1Cor.15.13","1Cor.15.16"]}],"note":null},{"text":"rose again that same individual body;","proofs":["Luke 24:39–40"],"refs":[{"printed":"Luke 24:39–40","osis":["Luke.24.39-Luke.24.40"]}],"note":null}],"items":[]}]},{"question":"Shal the bodies of the unjust by the power of Christ, be raised to dishonour?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Acts 24:15","John 5:28–29","Philippians 3:21"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]},{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who maintain, there shall be no resurrection of the unjust?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostle sayes, We must all appear before the Judgment-seat of Christ, that every man may receive the things done in the body; (2) Because, the hour cometh, in the which, all that are in their graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life: and they that have done evil, unto the resurrection of damnation: (3) Because, the Apostle sayes, being accused before Tertullus, there shall be a Resurrection of the dead, both of the Just and Unjust; (4) Because, according to the Enochs Prophesy, the Lord cometh with ten thousands of his Saints, to execute Judgement upon all, and to convince all that are ungodly among them; (5) Because, many of them that sleep in the dust of the Earth, shall awake, some to everlasting life, and some to shame, and everlasting contempt;","segments":[{"text":"(1) Because, the Apostle sayes, We must all appear before the Judgment-seat of Christ, that every man may receive the things done in the body;","proofs":["2 Corinthians 5:10"],"refs":[{"printed":"2 Corinthians 5:10","osis":["2Cor.5.10"]}],"note":null},{"text":"(2) Because, the hour cometh, in the which, all that are in their graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life: and they that have done evil, unto the resurrection of damnation:","proofs":["John 5:28–29"],"refs":[{"printed":"John 5:28–29","osis":["John.5.28-John.5.29"]}],"note":null},{"text":"(3) Because, the Apostle sayes, being accused before Tertullus, there shall be a Resurrection of the dead, both of the Just and Unjust;","proofs":["Acts 24:15"],"refs":[{"printed":"Acts 24:15","osis":["Acts.24.15"]}],"note":null},{"text":"(4) Because, according to the Enochs Prophesy, the Lord cometh with ten thousands of his Saints, to execute Judgement upon all, and to convince all that are ungodly among them;","proofs":["Jude 14–15"],"refs":[{"printed":"Jude 14–15","osis":["Jude.1.14-Jude.1.15"]}],"note":null},{"text":"(5) Because, many of them that sleep in the dust of the Earth, shall awake, some to everlasting life, and some to shame, and everlasting contempt;","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null}],"items":[]}]}],"text":null},{"number":33,"title":"Of the Last JUDGEMENT","part":null,"questions":[],"paragraphs":["33.1","33.2","33.3"],"clauses":[],"items":[{"question":"Shal the wicked who know not GOD, and obey not the Gospel of Jesus Christ, be casten into everlasting torments, and be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power?","answer":"Yes.","segments":[{"text":"Yes.","proofs":["Matthew 25:31–46","Romans 9:22–23","Acts 3:19","2 Thessalonians 1:7–9"],"refs":[{"printed":"Matthew 25:31–46","osis":["Matt.25.31-Matt.25.46"]},{"printed":"Romans 9:22–23","osis":["Rom.9.22-Rom.9.23"]},{"printed":"Acts 3:19","osis":["Acts.3.19"]},{"printed":"2 Thessalonians 1:7–9","osis":["2Thess.1.7-2Thess.1.9"]}],"note":null}],"items":[{"question":"Well then, do not the Socinians err, who defining eternal death to be the extinguishing of the Body and Soul, maintain, that the wicked are to suffer no torment in hell; and that their whole punishment will be to be deprived of Eternity, or anihilated, that is, both Soul and Body turned into NOTHING?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Do not likewise the Origenists, and some Anabaptists err, who think, that not only the wicked, but the Devils themselves, after many torments in hell, shall be received by GOD into favour, and be made blessed and happy?","answer":"Yes.","segments":[{"text":"Yes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"By what reasons are they confuted?","answer":"(1) Because, the Apostle affirms, almost in so many words, that which we have asserted; (2) Because, Life Eternal, and Death Eternal, are in Scripture opposed to one another in the same sense; But Life Eternal in Scripture, is not taken for being simply Eternal, but for being Eternally happy, or to be in a blessed Eternal state and condition; Therefore, Eternal death must be taken in Scripture not for anihilation, or being turned into Nothing; but for an Eternal wretched and miserable state and condition. (3) Because, the Scripture saves, but the children of the kingdom shall be casten into utter darkness, there shall be weeping and gnashing of teeth; (4) Because, the Scripture affirms expresly, that the wicked are tormented in hell; Next, there are some degrees of torments there, but there are no degrees in non esse, that is, in not to be. (5) Because, Abraham sayes expresly, there can no man pass from the place of torment, to the place of bless and happiness; (6) Because, the torments of the wicked are called a Worm that dieth not; a fire that cannot be extinguished. (7) Because, the Scripture sayes, that the smoke of their torment ascendeth up for ever and ever; (8) Because, the wicked will be carried into everlasting fire, prepared for the Devil and his angels; And the same wicked, are to rise again to shame, and everlasting contempt; And to suffer the vengeance of Everlasting fire; And now only is the accepted time, and now is the day of Salvation; FINIS.","segments":[{"text":"(1) Because, the Apostle affirms, almost in so many words, that which we have asserted;","proofs":["2 Thessalonians 1:7–10"],"refs":[{"printed":"2 Thessalonians 1:7–10","osis":["2Thess.1.7-2Thess.1.10"]}],"note":null},{"text":"(2) Because, Life Eternal, and Death Eternal, are in Scripture opposed to one another in the same sense;","proofs":["Matthew 25:46"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null},{"text":"But Life Eternal in Scripture, is not taken for being simply Eternal, but for being Eternally happy, or to be in a blessed Eternal state and condition;","proofs":["Psalm 133:3"],"refs":[{"printed":"Psalm 133:3","osis":["Ps.133.3"]}],"note":null},{"text":"Therefore, Eternal death must be taken in Scripture not for anihilation, or being turned into Nothing; but for an Eternal wretched and miserable state and condition. (3) Because, the Scripture saves, but the children of the kingdom shall be casten into utter darkness, there shall be weeping and gnashing of teeth;","proofs":["Matthew 8:12–13"],"refs":[{"printed":"Matthew 8:12–13","osis":["Matt.8.12-Matt.8.13"]}],"note":null},{"text":"(4) Because, the Scripture affirms expresly, that the wicked are tormented in hell;","proofs":["Luke 16:24"],"refs":[{"printed":"Luke 16:24","osis":["Luke.16.24"]}],"note":null},{"text":"Next, there are some degrees of torments there, but there are no degrees in non esse, that is, in not to be. (5) Because, Abraham sayes expresly, there can no man pass from the place of torment, to the place of bless and happiness;","proofs":["Luke 16:26"],"refs":[{"printed":"Luke 16:26","osis":["Luke.16.26"]}],"note":null},{"text":"(6) Because, the torments of the wicked are called a Worm that dieth not; a fire that cannot be extinguished. (7) Because, the Scripture sayes, that the smoke of their torment ascendeth up for ever and ever;","proofs":["Revelation 14:11","19:3"],"refs":[{"printed":"Revelation 14:11","osis":["Rev.14.11"]},{"printed":"19:3","osis":["Rev.19.3"]}],"note":null},{"text":"(8) Because, the wicked will be carried into everlasting fire, prepared for the Devil and his angels;","proofs":["Matthew 25:46"],"refs":[{"printed":"Matthew 25:46","osis":["Matt.25.46"]}],"note":null},{"text":"And the same wicked, are to rise again to shame, and everlasting contempt;","proofs":["Daniel 12:2"],"refs":[{"printed":"Daniel 12:2","osis":["Dan.12.2"]}],"note":null},{"text":"And to suffer the vengeance of Everlasting fire;","proofs":["Jude 7"],"refs":[{"printed":"Jude 7","osis":["Jude.1.7"]}],"note":null},{"text":"And now only is the accepted time, and now is the day of Salvation;","proofs":["2 Corinthians 6:2"],"refs":[{"printed":"2 Corinthians 6:2","osis":["2Cor.6.2"]}],"note":null},{"text":"FINIS.","proofs":[],"refs":[],"note":null}],"items":[]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"bastingius1591","kind":"commentary","title":"A Catechisme of Christian Religion, with the Arguments and Use","short":null,"aliases":["A Catechisme of Christian Religion … with the Arguments","and Use of the Several Doctrines of the Same Catechisme","Bastingius’s Catechism"],"authors":["Jeremias Bastingius"],"tradition":["reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1591,"adopted":[]},"year":1591,"edition":"Printed by Robert Waldegrave, printer to the King’s Majesty, 1591 (Folger Shakespeare Library’s copy)","source":"https://archive.org/details/bim_early-english-books-1475-1640_a-catechisme-of-christia_bastingius-j_1591","image":{"url":"/downloads/v1/images/bastingius1591.jpg","width":200,"height":250,"alt":"Jeremias Bastingius, head and shoulders with a ruff, an engraving","credit":"Engraving, 16th century (Erfgoed Leiden)","source":"https://commons.wikimedia.org/wiki/File:Jeremias_Bastingius,_Objectnr_PV_PV47365.jpg","license":"CC0-1.0"},"modernized":null,"exposition":null,"on":"heidelberg","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"A Catechisme of Christian Religion, Taught in the Schooles and Churches of the Low-Countries, and dominions of the Countie Palatine. With the Arguments, and vse of the seueral doctrins of the same Catechisme. By Ieremias Bastingius. And now authorized by the Kinges Maiestie, for the vse of Scotland. Wherunto is adioyned certaine Praiers, both publike and priuate, for sundry purposes","edition":"Printed by Robert Waldegrave, printer to the King’s Majesty, 1591 (Folger Shakespeare Library’s copy)","published":1591,"place":"Edinburgh","catalog":["STC 1562","ESTC S114402"],"original":"https://archive.org/details/bim_early-english-books-1475-1640_a-catechisme-of-christia_bastingius-j_1591","pdf":"https://assets.symbolics.dev/3ae8eed5746d808a3221c719534798d721f6f76554c767a681ef2c6eea1ebfe5/bim_early-english-books-1475-1640_a-catechisme-of-christia_bastingius-j_1591.pdf","sha256":"3ae8eed5746d808a3221c719534798d721f6f76554c767a681ef2c6eea1ebfe5","pdf_source":"https://archive.org/download/bim_early-english-books-1475-1640_a-catechisme-of-christia_bastingius-j_1591/bim_early-english-books-1475-1640_a-catechisme-of-christia_bastingius-j_1591.pdf"},"transcription":{"from":"eebo-tcp:A05494","checked":[{"against":"https://archive.org/details/bim_early-english-books-1475-1640_a-catechisme-of-christia_bastingius-j_1591","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading, question number and “The vse”; the first and last pages and fourteen others (PDF pages 4, 9, 15–17, 38, 49–50, 63, 81–82, 85, 89, 103, 110 and 135), word by word; every gap in the TCP; and each margin note whose references the importer couldn’t read or doubted"}]},"license":"public-domain","notes":"Jeremias Bastingius (1551–1595), a minister of the Dutch Reformed Church, wrote a commentary on the Heidelberg Catechism (Latin, 1588; in English as *An Exposition or Commentarie upon the Catechisme*, Cambridge, 1589). This is its abridgement for Scotland, “authorized by the Kinges Maiestie”: the catechism’s 129 questions in the English of the day, its proofs in the margin, and for each of its fifty-two sections, one a Lord’s day, “The Argument”, and after many of its answers, “The vse” of the doctrine. Each entry is one of the catechism’s questions; its `part` is the heading of the section it is in. Its items are, in the printing’s order: the section’s argument (in the entry of the section’s first question), then the question and answer, the answer’s proofs as segments, then the use the printing sets after it, where it sets one (after 41 of the questions). The argument and the use ask no question: their `question` is the printing’s heading over them, “THE ARGVMENT.” or “The vse” as each is printed; the labels “Question.” and “Answere.” and the Lord’s days in the margin are left out. The printing sets most answers’ proof letters before the words they prove, but some after (those whose last letter ends the answer: 3, 5–8 and 10); the segments are cut as each is set. The uses’ margin references, which have no letters, prove the words after them. A proof letter in question 25 is that answer’s first segment, without text. The book’s other parts, the Lord’s Prayer, the Creed, the Ten Commandments, and the prayers and confessions “commonly vsed in the Church of Edinburgh”, are `prose/`; its title page and its A. B. C. are left out. Imported from EEBO-TCP A05494 by a script after `scripts/import-tcp.mjs`, keeping its spelling; the scan is EEBO’s film of the Folger copy. `EMENDATIONS.md` gives every correction: the TCP’s gaps filled, its misreadings, and some sixty references the printing or the TCP gets wrong."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":129,"url":"/api/v1/documents/bastingius1591","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"an-other-confession","title":"AN OTHER CONFESsion of our sinnes","text":"Ivst and righteous art thou, ô Lord God, father everlasting, holy is thy Lawe, & most iust are thy iudgments, yea, even when thou doest punishe in greatest seueritie, wee doe confesse as the truth is, that wee haue transgressed thy whole lawe, and haue offended thy godly maiestie, in breking and violating euery precept of the same, and so most iustlie maiest thou powre forth vpon vs, all plagues that are threatened: and that we finde powred foorth vpon the disobedient at any time from the beginning. And soe much the rather, O Lord, because that so long wee haue bene called, by thy holy worde to vnfaigned repentance, and newnes of life: and yet haue we still remained in our former rebellion, and therefore if thou wilt enter into iudgement with vs, we can neither escape confusion in this life, nor iust condemnation in the life to come. But Lorde, thy mercie is without measure, and the truth of thy promise abideth for euer. Vnwoorthy are we, that thou shouldest looke vpon vs, but Lorde, thou hast promised that thou wilt shewe mercie to the most grieuous offendours, when so euer that they repent. And further, thou by the mouth of thy deare Son, our Lord Iesus Christ, hast promised that thou wilt giue thy holy Spirite, to such as humbly call vnto thee. In boldnes of the which promis, we most humbly beseech thee, ô Father of mercies, that it wold please thy godly maiestie, to work in our stubborne harts, an vnfaigned sorrowe for our former offences, with some sence and feeling of thy grace and mercy, togither, with an earnest desire of iustice and righteousnes, in which we are bound continuallie to walk: but because that neither we nor our prayers, can stand before thee, by reason of that imperfection, which stil remaineth in this our corrupted nature. We flie to the obedience and perfect iustice of Christ Iesus our onelie Mediatour, in whome, and by whome, wee call not onelie for remission of our sinnes, and for assistance of thy holy spirit, but also for al things that thy godly wisedom knoweth to be expedient for vs, and for thy Church vniuersall. Praying as hee hath taught vs saying: *Our Father &c.*"},{"name":"another-confession-and-prayer","title":"Another confession & prayer, commonly vsed in the church of Edinburgh","text":"*O* Dreadfull & most mightie God, thou that from the beginning, hast declared thy selfe a consuming fire, against the contemners of thy most holy precepts: and yet to the penitent sinners, hast alwaies shewed thy selfe a fauorable Father, and a God full of mercie: we thy creatures, and woorkemanship, of thine owne handes, confesse our selues most vnworthie to open our eies vnto the heuens, but far lesse to appeare in thy presence. For our consciences accuse vs, and our manifold iniquities, haue borne witnes against vs, that we haue declined from thee. We haue bin polluted with Idolatrie, we haue giuen thy glory to creatures, we haue sought support where it was not to be founde, and haue lightlied thy most wholesome admonitions. The manifest corruptiō of our liues in al estates, euidently proueth, that wee haue not rightlie regarded thy precepts, lawes and holy ordinances, and this was not onelie done, O Lord, in the time of our blindnes: but euen nowe, when of thy mercie thou hast opened vnto vs an entrance to thy heuenly kingdom, by the preaching of thine holie Euangell, the whole bodie of this miserable Realm still continueth in their former impietie. For the most part, alas, following the foote steppes of the blinde and obstinat princesse, vtterlie despise the light of thy Gospell, and delight in ignorance and Idolatrie: others liue as a people without a God, and without all feare of thy terrible iudgments. And some, O Lorde, that in mouth professe thy blessed Evangell, by their slaunderous life blaspheme the same. We are not ignorant, *ô* lord, that thou art a righteous iudge, that cannot suffer iniquitie long to be vnpunished vpon the obstinat trangressors: especiallie, O Lord, when that after so long blindnes and horrible defection from thee, soe louinglie thou callest vs againe to thy fauor and felloshipp, and that we doe yet obstinatlie rebell: we haue, O Lorde, in our extreame miserie called vnto thee: yea, when wee appeared vtterlie to haue bene consumed in the fury of our enemies, and then didst thou mercifullie incline thine eares vnto vs. Thou foughtest for vs, even by thine owne power, when there was in vs neither wisedome nor force. Thou alone brakest the yoke from our neckes, and set vs at liberty, when we by our foolishnes had made our selues slaues vnto straungers, and mercifullie vnto this day, hast thou continued with vs the light of thine Evangell, and so ceasest not to heape vpon vs benefites, both spiritual and temporal. But yet alas, O Lord, we clearly see, that our great ingratitude craueth farther punishement at thy hands, the signs wherof, are evident before our eies. For the whispering of sedition: the contempt of thy graces offered, and the maintenance of Idolatrie, are assured signes of thy farther plagues to fall vpon vs in particular for our grieuous offences. And this vnmeasurable intemperatenesse of the aire, doeth also threaten thine accustomed plague of famin, which commonlie followeth riotous excesse, and the contempt of the poore, wherewith, alas the whole Earth is replenished. Wee haue nothing, O Lord, that we may lay betwixt vs and thy iudgment, but thine onelie mercy, freely offred vnto vs in thy dear Son our Lorde Iesus Christ, purchased to vs by his death and passion. For if thou wilt enter into iudgement with vs thy creatures, and keepe in minde our grieuous sinns and offences, then can there no flesh escape condemnation. And therefore wee most humblie beseech thee, O Father of mercies, for Christ Iesus thy Sonnes sake, to take from vs these stony hearts, whoe soe long haue heard, aswell thy mercies, as seuere iudgments, and yet haue not bin effectuallie moued with the same, and giue vnto vs hartes mollified by thy Spirit, that may both conceiue & keepe in minde the reuerence that is due vnto thy maiestie. Look O Lorde, vnto thy chosen children, labouring vnder the imperfection of the fleshe, & graunt vnto vs that victory, that thou hast promised to vs by Iesus Christ: thy Sonne, our onely Sauiour, Mediatour, and Lawgiuer. To whome with thee and the holy Ghost, bee all honour and praise, nowe and ever."},{"name":"belief","title":"The beliefe","text":"I Beleue in God the Father almightie, maker of Heauen & Earth: And in Iesus Christ his onely Sonne our Lord, which was conceiued by the holy Ghost: Born of the virgin Mary. Suffered vnder Pontius Pilate: was crucified, dead, and buried. He descended into Hell, the third day hee rose againe from the dead. Hee ascended into Heauen, & sitteth at the right hand of God the Father almightie: From thence shal he come to iudge the quick & the dead. I beleue in the holy ghost: The holy Catholik Church: The cōmunion of Saints: The forgiuenes of sinnes, the resurrection of the body: And the life euerlasting."},{"name":"commandments","title":"THE TEN COMMANDEments of Almightie God","text":"Harken, and take heede, Israel. I am the Lorde thy God, which haue brought thee out of the lande of Egypt, & from the house of bondage.\n\n1 Thou shalt haue non other Gods before me.\n\n2 Thou shalt not make to thy selfe any grauen Image, nor the likenes of any thing, that is in Heauen aboue, or in the Earth beneath, nor in the water vnder the Earth. Thou shalt not bow downe to them, nor worship them. For I the lord thy God, am a ielous God, and visits the sinnes of the fathers vpon the children, vnto the third & fourth generation, of them that hate me, and shewe mercie vnto thousands, of them that loue me and keepe my commandements.\n\n3 Thou shalt not take the Name of the Lord thy God in vaine, for the lord will not holde him guiltlesse that taketh his name in vaine.\n\n4 Remember that thou keepe holy the Sabboth day: Six dayes shalt thou labour and doe all that thou hast to doe. But the Seauenth day is the Sabboth of the Lorde thy God: In it thou shalt do no maner of work, thou, and thy Sonne, and thy daughter, thy manseruant, and thy maidseruant, thy cattel, and the stranger, that is within thy gates. For in six dayes, the Lorde made Heauen and Earth, the Sea, & all that in them is, and rested the Seauenth day, wherefore the Lord blessed the Seuenth day, and hallowed it.\n\n5 Honor thy Father and thy Mother, that thy dayes may be long in the Land which the Lord thy God giueth thee.\n\n6 Thou shalt do no murther.\n\n7 Thou shalt not commit adulterie.\n\n8 Thou shalt not steale.\n\n9 Thou shalt not beare false witnes against thy neighbour.\n\n10 Thou shal not couet thy neighbours house. Thou shalt not couet thy neighbours wife, nor his seruant, nor his mayde, nor his Oxe, nor his Asse, nor any thing that is his."},{"name":"confession-before-sermons","title":"A CONFESSION OF OVR Sinnes, commonly vsed in the Church of Edinburgh, before Sermons","text":"It is of thy mercie, O Lord, and not of our merites, that it hath pleased thee to shew thy selfe vnto the world, euer from the beginning, and vnto vs nowe in this last & most corrupt age: yea Lord, we further confesse, that neither Lawe nor Gospell, can profit vs to saluation, except that thou of thy meere grace, worke in vs aboue all power, that is, in this our nature. For albeit thou teach, we shal remaine ignorant, albeit thou threaten, wee shall contemne, and albeit thou promise mercie and grace, yet shall we dispair and remaine in infidelitie: Vnles that thou create in vs newe hartes, write thy Lawe in the same, and seale in vs remission of our sinnes, and that the sense and feeling of thy fatherlie mercie, by the power of the holie Spirite. To the old world, thou spakest by Noah. To Pharaoh, & his people, by thy seruant Moses. To all Israell, by the fearfull trumpet of thy Lawe. To the Citie of Ierusalem, by thine owne wisedome, our Lord Iesus Christ, and to the multitude, as well of Iewes as Gentiles, by the preaching of the holy Apostles. But who gaue obediēce? Who trembled, and constantly feared thy hotte displeasure? Who did rightly acknowledg the time of their visitation? And whoe did embrace and keepe to the end, thy Fatherlie promises? Onely they O Lorde, to whome thy Spirite was the inward teacher, whose hartes thou openest, and from whome thou remoouest rebellion and infidelity, the rest were externally called, but obeyed not, they heard aswell mercy offred, as thretnings pronounced, but neither with the one nor with the other, were they effectuallie mooued. We acknowledge, O Lorde, that the same corruption lurketh in vs, that buddeth forth in them to their destruction, and iust condemnation. And therefore wee most humblie beeseech thee, O Father of mercie, for Iesus Christ thy Sonnes sake, that as thou hast caused the light of thy word clearly to shine amongest vs, and as thou hast plainlie instructed vs, by the externall ministerie in the right way of saluation. Soe it will please thee, inwardlie to moue our dull hearts, and by the power of thy holie spirit, that thou wilt write and seale in our harts that holy feare and reuerence, which thou crauest of thy chosen children, & that faythfull obedience to thy holie will, together with the feeling & sense that our sinnes are fullie purged, and freely remitted by that onely one Sacrifice, which only by it selfe is acceptable vnto thee, to wit, the obedience, death and meditation of thy onely son our Soueraigne Lord, only Pastour, Mediatour, and high Priest, our lord Iesus Christ. To whome with thee, and with the holy Ghost, be all honor and glory, world without end."},{"name":"lords-prayer","title":"The Lords prayer","text":"Ovr Father which art in heauen: halowed be thy name. Thy kingdom come: Thy wil be done in Earth as it is in Heauen: Giue vs this day our dayly bread: And forgiue vs our trespasses, as wee forgiue them that trespas against vs. And leade vs not into temptation, but deliuer vs from euill. For thine is the kingdome, power & the glory, for euer and euer. *Amen.*"},{"name":"morning-prayer","title":"A MORNING PRAIER TO BE VSED IN CHRIstian Families, before they goe about their outwarde affaires","text":"Omnipotent and mercifull God, we giue thee thankes, that thou hast so mercifullie kept vs this night, and that thou hast prolonged our life to this day. We beseech thee likewise, that thou wilt protect vs this day, and that thou wilt giue vs grace, that wee may bestowe it in those things, which are pleasant & acceptable vnto thee: And as nowe thou enlightenest the whole earth, with the beames of thy Sonne, so likewise thou wilt illuminate the darkenes of our soules with the brightnes of thy Spirit, least wee wauering from the path of righteousnes, wee swarue either to the one side or to the other: that wee may ever set thee who seest all thinges before our eies, that wee may reuerence and acknowledge thee, as a iust reuenger of al euill thoughtes, words, and deeds, that wee feare nothing more, than to offende thee so bountifull a Father: and that euer, it continually bee our finall drift, in all thinges whatsoeuer we take in hand or purpose to doe, to referre the same only to thy glory, and the profit of others. Moreouer, becaus wholesome counsell, fit occasions, and the happie successe and issue of matters are onlie in thine hand, graunte that wee may ask and receiue al those things from thee alone. Graunt also most merciful Father: that we bestow not so much thought, and trauell, in purchasing of those things, that perteine to the necessitie of this life, that in the meane time wee neglect & sluggishlie regarde heauenly things, but that first, we may seeke thy kingdome, and the righteousnes thereof: nothing doubting, but that thou wilt giue all things needfull and necessarie to such as do the same: keepe also, and defend this fraile body and soul of ours. Instruct vs with the counsell and power of thy Spirit, against so many and so diuers assaults of Sathan. Ridde vs out of all feare and perrills, whereby wee are in daunger alwaies in this worlde. And because it is nothing to haue begun well, except also we carefully perseuer and goe forward: Wee beseech thee, that thou wilt not onely take vs into thy protection this day, but likewise, thou wilt continually be our guide and defender all our life, confirming and increasing the guifts, which according to thy bountifulnes and mercy, thou hast bestowed vpon vs vnworthie sinners: vntill such time at last, as thou shalt fullie and perfectly, vnite vs with our head Christ: who seeing that he is that onelie Sonne of righteousnes, hee may replenishe vs with his eternall light and gladnes. In the meane time, while wee liue in this troblesome life, send out faythfull Pastours of Soules, and make thyne holy Spirite to bee effectuall in the hartes of the auditors by the power of thy word, to the end, a great Churche may be gathered to thee, and that the workes of the Diuell may be destroyed. Enarme the Magistrate with thy diuine strength, that hee may defende thy Church and common weal. Comfort, and confirme everie one, that is afflicted in soule or bodie, and that we may be bold to seeke and waite for so great good things at thy hands. Forgiue vs our horrible sins, for thy most deare Sonne Christ Iesus his sake, who hath promised to vs, that whatsoeuer we craue of thee, in a sure confidence in him, that thou wilt assuredly giue it vs, and therefore hee hath commanded vs to pray in this maner. *Our Father &c.*"},{"name":"prayer-before-bed","title":"A PRAYER BEFORE wee go to bed","text":"*O* Lord God, and heuenly Father, which according to thy manifolde wisdome, hast appointed the day for labour, and the night for rest. We render thee thankes, that thou hast so mercifullie kept vs this day, and hast heaped continuallie vpon vs, so many benefites: Graunt likewise, that wee nowe ceasing from our labour and care, may so be refreshed with sleepe, that our mindes not beeing buried in sleep with the bodie, we be slumbring in thy loue: but that the memory of our Creation and saluation, be at noe time wiped out of our harts. Graunt moreouer, that our consciences, aswell as our bodies, may inioy the own rest. Likewise, that wee moderatlie vsing sleepe, we may haue a respect, not vnto sluggishnes but to necessitie, to the end that wee returning more apt, and quick to our works, left off for a time, we may the more readilie serue thee & profit our neighbor. And in the mean time, while we are taking rest, deliuer vs from all perill, and keepe vs vndefiled both in bodie and soule, that our sleepe likewise may serue to the glory of thy Name, and seeing this day is past ouer with vs, not without manifolde slidings, (for we miserable wretches, cary alway sin about with vs) we besech thee, that as the night now foldeth vp all thing in darknes, so according to thy incōprehensible mercy, that thou wilt bury all our sinnes, lest for them, wee be casten out from thy sight. Graunt also quietnes and comfort, to all those which are afflicted with any kinde of sicknes, or other calamities for Christ Iesus thy Sonne our Lords sake, which this way hath taught vs to pray. *Our Father &c.*\n\nFINIS."},{"name":"prayer-before-catechising","title":"A PRAIER TO BE VSED before Catechising","text":"Wee most hartily thank thee, O most mercifull Father, for all thy blessings, bestowed vppon vs, from the beginning of the world, vnto this time: for our election, creation, redemption, mercifull vocation, iustification, sanctification, continuall preseruation, and for that same assured, and most comfortable hope, that thou hast giuen vs, of our glorification in the world to come. And we beseech thee to direct vs, that, considering thy mercies, we may acknowledg and confesse our sinnes, which should prouoke thee rather to curse, than to blesse vs: to confounde vs, rather than to preserue vs. Wee haue sinned against thee, both in thoght, worde, & deed: grant, that we seeing the horror of our sinnes, and the fiercenes of thy wrath, may without hypocrisie or dissimulation be earnestly sory, & hartely repentant for our former wickednes: howbeit in such sort, as that wee despair not, but that in bitternes of our griefe, we may haue comfort by faith, in thy Sonne Christ, that our offences are pardoned. Grant O Lord, that we being assured hereof, in our consciences, may through thy holy Spirite, be renued in the inward man, to hate, detest, and abhorre sinn, and to study to liue according to thy blessed will during our whol life, and as now, throgh thy goodnes wee are here assembled together: so, we beseech thee, to direct vs, that at this present, both in our wordes, harts, and all our behauiors, may be in such sort ordered, as, that wee may trulie vtter, and reuerently receiue, the principles of thy holy & heauenly word, to the strengthening of our fayth, to the comforte of our consciences, to the amendement of our sinfull and lewd liues, and to the glory of thy most holy name, through Iesus Christ our Lord, So be it."},{"name":"prayer-before-meate","title":"A PRAYER BEFORE wee goe to meate","text":"Psal. 145.15.16. The eies of all things trust in thee O Lorde, and thou giuest them their foode in due season, thou openest thy hand and fillest with thy blessing every liuing creature.\n\nAlmightie & most mercifull God, which of thine infinite goodnes, hast created all things of nothing, and who susteinest and rulest the same perpetuallie by thy deuine power, whoe led the Israelites through the Desart, feding them with Manna 49. years: Blesse vs thy vnworthie seruants, and sanctifie those thy guifts, that soberly and holily we may vse them, & knowe in them, that thou art indeede our Father, and the fountaine of all good things. Graunt also, that wee vsing these things corporall, wee may be alwaies disposed, chieflie, to seeke that spirituall foode of thy word, that our soules may be nourished to eternall life, which Christ hath purchased vnto vs by his precious blood. *Our Father which art &c.*"},{"name":"prayer-for-schollers","title":"A PRAYER FOR SCHOLLERS","text":"Psal. 119.9.10. Wherewith shall a young man redresse his way? If hee wiselie take heede to guide himselfe according to thy word. 10. With my whole hart haue I sought thee, let me not wander from thy Commandements.\n\nI Render thee thanks, most merciful God, for all thy great and infinite benefites, but chiefly, that according to thy singular mercy, thou hast called me to the knowledg of thy Gospell, & hast giuen me teachers, that they may bring me vp in good letters and sciences, to endue my minde with holy & honest precepts. Graunt that I may acknowledge aright, what, and howe great these thy benefites are, and that for the same, I may alwaies giue thee thanks. Bestowe moreouer vpon me thy grace, and lighten me with the beames of thy Spirite, in remoouing the darke cloudes of my minde, that I may desirouslie and gladly, learne these thinges which are taught vnto me by my teachers, that I faythfully keepe in memory, that I may render accompt againe thereof readily & with iudgment, least my Teachers labour and mine (the precious time, and this so meete an occasion giuen vnto me of thee, and the fruites which are hoped for of me,) shamefully perish not, thorogh my vnthankfulnes & slugishnes. To the ende this come not to passe, giue me thy holie Spirit, the authour of all vnderstanding and trueth, that hee may make me faythfull, able and meete to comprehend these thinges. Grant also, that to whatsoeuer studie I apply my minde, this euer may be before mine eies, to acknowledg thee, the onelie true God, and whome thou hast sent, Iesus Christ, and so I may worshippe thee in a pure conscience. Moreouer, because thou promisest wisdome to those, which are of a lowe and humble minde as children: but those that are proud and high, destitute of thy guifts, thou giuest them over to vanitie: roote out of my hart all pride, that being humbled, I may shew my selfe teachable and obedient, first to thee, then to those whome thou hast giuen me, to instruct, that so I may by little & little prepare my selfe to serue to thy glory onely, and to the profit of others, in walking in that calling, which thou shalt assigne vnto me, Amen."},{"name":"publike-confession","title":"A PVBLIKE CONFESSION of our sinnes, commonly vsed in the Church of Edinburgh in the day of common prayer","text":"*O* Eternal God, and most merciful Father, wee confesse & acknowledg here before thy diuine maiestie, that we are miserable sinners, conceaued and borne in sinne and iniquitie, so that in vs there is no goodnes. For the fleshe evermore rebelleth against the Spirit, whereby wee continuallie transgresse thine holy preceptes, and commandements, and so do purchase to our selues, through thy iust iudgement, death and damnation. Notwithstanding, O heauenlie Father, forasmuch as wee are displeased with our selues for the sins that wee haue committed against thee, and do vnfainedly repent vs of the same: wee most humblie beseech thee, for Iesus Christ his sake, to shewe thy mercie vppon vs, to forgiue vs al our sinnes, and to increase thine holie Spirit in vs, that we acknowledging from the bottome of our harts, our owne vnrighteousnes, may from henceforth, not onely mortifie our sinfull lustes and affections, but also bring foorth such fruits, as may be agreeable to thy most blessed wil: not for the worthines thereof, but for the merits of thy dearly beloued Son Iesus Christ, our onely Sauiour, whome thou hast already giuen an oblation and offering for our sinnes, and for whose sake we are certainlie perswaded, that thou wilt dedy vs nothing, that we shall ask in his name according to thy will. For thy Spirit dooth assure our consciences, that thou art our mercifull Father, and so louest vs thy children, through him, that nothing is able to remooue thine heauenly grace and fauor from vs. To thee therefore, O Father, with the Sonne, and the holie Ghost, be all honor and glorie, world without end. So be it."},{"name":"thanksgiving-after-meate","title":"A THANKSGIVING after meate","text":"Deut. 8.10.11. When thou hast eaten and filled thy self, then thou shalt giue thanks vnto the Lorde thy God, 11. And thou shalt beware that thou forget not the Lord thy God, and neglect his Commaundements.\n\n*O* Lord God and heuenly Father, we giue thee thanks for thy gret and infinite benefites, which thou bestowest vpon vs miserable sinners, of thine incomprehensible mercy at all times, in that thou vphouldest vs in this mortall life, furnishing vnto vs al things that are necessarie, but cheifly that thou vouchsafest to regenerate vs by the holy doctrine of thy Gospell, vnto the hope of a better life. Wee beseech thee mercifull God and Father, not to suffer our mindes to be occupied in these earthly & transitory things, but that they may looke vp, and seeke the things that are in heauen, waiting for the comming of our Sauior Christ Iesus, when he appeares in the clouds to deliuer vs. So be it. *Our Father &c.*"}],"clauses":[],"entries":[{"number":1,"title":null,"part":"OF THE ONELY COMFORT OF MAN, IN LIFE AND IN DEATH.","questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"❧ In the first section is handled, the soueraigne good of man, and namely, his onely comfort in life and in death: as also, the necessarie meanes to attaine that soueraigne good: and two questions are propounded for the handling of this preface, or argument.","segments":[{"text":"❧ In the first section is handled, the soueraigne good of man, and namely, his onely comfort in life and in death: as also, the necessarie meanes to attaine that soueraigne good: and two questions are propounded for the handling of this preface, or argument.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is thy onely comfort in life & in death.","answer":"That in soule and body, whether I liue or die, I am not mine owne, but I belong vnto my most faythfull Lord and Sauiour, Iesus Christe: who by his precious blood, most fully satisfying for al my sinnes hath deliuered me, from the whole power of the deuill, & doth so preserue me, that without the will of my heauenly Father, not so much as a haire can fal from my head: yea, al things are made to serue for my saluation. Wherefore by his spirit also, he assureth me of euerlasting life, & maketh me ready & prepared, that henceforth I may liue to him.","segments":[{"text":"That in soule and body, whether I liue or die,","proofs":["1 Corinthians 6:19","1 Thessalonians 5:10"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]},{"printed":"1 Thessalonians 5:10","osis":["1Thess.5.10"]}],"note":null},{"text":"I am not mine owne, but I belong","proofs":["Romans 14:8"],"refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"note":null},{"text":"vnto my most faythfull Lord and Sauiour, Iesus Christe: who by his precious blood, most fully satisfying","proofs":["1 Corinthians 3:23"],"refs":[{"printed":"1 Corinthians 3:23","osis":["1Cor.3.23"]}],"note":null},{"text":"for al my sinnes hath deliuered","proofs":["1 Peter 1:18","1 John 1:7","2:2"],"refs":[{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"2:2","osis":["1John.2.2"]}],"note":null},{"text":"me, from the whole power of the deuill, & doth so preserue","proofs":["1 John 3:8","Hebrews 2:14–15"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Hebrews 2:14–15","osis":["Heb.2.14-Heb.2.15"]}],"note":null},{"text":"me, that without the will of my heauenly Father, not so much as a haire can fal","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null},{"text":"from my head: yea, al things are made","proofs":["Matthew 10:30","Luke 21:18"],"refs":[{"printed":"Matthew 10:30","osis":["Matt.10.30"]},{"printed":"Luke 21:18","osis":["Luke.21.18"]}],"note":null},{"text":"to serue for my saluation. Wherefore by his spirit also,","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"he assureth me of euerlasting life, & maketh","proofs":["2 Corinthians 1:22","5:5","Ephesians 1:14"],"refs":[{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]},{"printed":"5:5","osis":["2Cor.5.5"]},{"printed":"Ephesians 1:14","osis":["Eph.1.14"]}],"note":null},{"text":"me ready & prepared, that henceforth I may liue to him.","proofs":["Romans 8:24"],"refs":[{"printed":"Romans 8:24","osis":["Rom.8.24"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The vse of this doctrine is manifold, and diuerse, partly seruing for the confirmation of our fayth, partly for the instruction of every godly and faythful man. For first, if Christ haue most fully satisfied for al my sinnes, as he hath, hereof I am perswaded, that al my sinns are forgiuen, and that I being iustified by fayth, haue peace with God through Christ, and that I am trulie blessed, both in life and in death, and hereof also, I conceiue certaine hope and assurance, that God for Christes sake, wil hereafter be gratious vnto me. Secondly, if he haue deliuered vs from the power of the Diuell: wee are hereby put in mind, every on of vs to detest sin, and diligently to beware that it raigne not in our mortall bodies, but rather to followe after righteousnes, innocencie, and vprightnes of life, all the dayes of our life. Then, whereas Sathan before reigned throgh death to our destruction, and Christ also hath subdued death for vs, wee may boldely despise death, considering that the first death can not otherwise light vpon vs, but for our saluation, and the second death is overcome by the power of Christ, that is, not able to hurt the godly. Thirdly, if wee properly belong vnto the Lorde, let vs not serue any other, but him who hath redeemed vs, according vnto the counsell of the Apostle. Yee are bought with a price, be not the seruants of men: next, let vs not iudg our brethren, (as the same Apostle saith) Who art thou that iudgest an other mans seruant? he standeth or falleth to his owne Lord. Fourthlie, seeing the same Christ doth maintain that saluation which hee hath purchased for vs, and hath sealed the same by his spirit in our harts, whatsoeuer Sathan that Enemie of ours dooth interprise, soe long as we haue on our side, so strong and so valiant an armed man, we are commanded not to quail or be discouraged, for that we are alwaies sure to bee conquerours, through Iesus Christ our Lord.","segments":[{"text":"The vse of this doctrine is manifold, and diuerse, partly seruing for the confirmation of our fayth, partly for the instruction of every godly and faythful man. For first, if Christ haue most fully satisfied for al my sinnes, as he hath, hereof I am perswaded, that al my sinns are forgiuen, and that I being iustified by fayth, haue peace with God through Christ, and that I am trulie blessed, both in life and in death, and hereof also, I conceiue certaine hope and assurance, that God for Christes sake, wil hereafter be gratious vnto me. Secondly, if he haue deliuered vs from the power of the Diuell: wee are hereby put in mind, every on of vs to detest sin, and diligently to beware that it raigne not in our mortall bodies, but rather to followe after righteousnes, innocencie, and vprightnes of life, all the dayes of our life. Then, whereas Sathan before reigned throgh death to our destruction, and Christ also hath subdued death for vs, wee may boldely despise death, considering that the first death can not otherwise light vpon vs, but for our saluation, and the second death is overcome by the power of Christ, that is, not able to hurt the godly. Thirdly, if wee properly belong vnto the Lorde, let vs not serue any other, but him who hath redeemed vs, according vnto the counsell of the Apostle. Yee are bought with a price, be not the seruants of men: next, let vs not iudg our brethren, (as the same Apostle saith) Who art thou that iudgest an other mans seruant?","proofs":["1 Corinthians 7:23"],"refs":[{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null},{"text":"he standeth or falleth to his owne Lord. Fourthlie, seeing the same Christ doth maintain that saluation which hee hath purchased for vs, and hath sealed the same by his spirit in our harts,","proofs":["Romans 14:4"],"refs":[{"printed":"Romans 14:4","osis":["Rom.14.4"]}],"note":null},{"text":"whatsoeuer Sathan that Enemie of ours dooth interprise, soe long as we haue on our side, so strong and so valiant an armed man, we are commanded not to quail or be discouraged, for that we are alwaies sure to bee conquerours, through Iesus Christ our Lord.","proofs":["Luke 11:22"],"refs":[{"printed":"Luke 11:22","osis":["Luke.11.22"]}],"note":null}],"items":[]}],"text":null},{"number":2,"title":null,"part":"OF THE ONELY COMFORT OF MAN, IN LIFE AND IN DEATH.","questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"How many things are needfull for thee to knowe, to the end thou enjoying this comfort, maist liue and dye an happy man?","answer":"Three things: First, what is the greatnes of my sinne, and of my miserie. Secondly, by what means I may be deliuered from all my sin & miserie. Thirdly, what thankfulnes I owe to God for that deliuerance.","segments":[{"text":"Three things: First, what is the greatnes","proofs":["Luke 24:47","1 Corinthians 6:11","Romans 8:16","Titus 3:4–8"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Romans 8:16","osis":["Rom.8.16"]},{"printed":"Titus 3:4–8","osis":["Titus.3.4-Titus.3.8"]}],"note":null},{"text":"of my sinne, and of my miserie. Secondly, by what means I may be deliuered","proofs":["John 9:41","Romans 3"],"refs":[{"printed":"John 9:41","osis":["John.9.41"]},{"printed":"Romans 3","osis":["Rom.3"]}],"note":null},{"text":"from all my sin & miserie. Thirdly, what thankfulnes I owe","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"to God for that deliuerance.","proofs":["Ephesians 5:10","1 Peter 2:9","3:10–12","Romans 6:11–13","Matthew 5:16","2 Timothy 2:15"],"refs":[{"printed":"Ephesians 5:10","osis":["Eph.5.10"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]},{"printed":"3:10–12","osis":["1Pet.3.10-1Pet.3.12"]},{"printed":"Romans 6:11–13","osis":["Rom.6.11-Rom.6.13"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null}],"items":[]}],"text":null},{"number":3,"title":null,"part":"THE FIRST PART, OF MANS MISERIE.","questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"1. Of mans miserie, that is, of sinne, & whereby it is knowne. 2. How greate our debt is. 3. Of our inhabilitie to pay it.","segments":[{"text":"1. Of mans miserie, that is, of sinne, & whereby it is knowne. 2. How greate our debt is. 3. Of our inhabilitie to pay it.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How doest thou know thine own miserie?","answer":"By the law of God.","segments":[{"text":"By the law of God.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]},{"question":"The Vse.","answer":"This vse of the lawe, the Apostle declareth in many places: By the Law, commeth the knowledg of sinne. And without the lawe sinne is dead, that is, not perceiued: therefore by the Law, it is perceiued and quickned: but more plainly when he saith: Nay, I had not knowne sinne, but by the Law, for I had not knowne lust, except the Lawe had said, thou shalt not lust. Last of all to the Galath. The Lawe was added because of transgression. Out of which testimonies it is truly gathered, that it is the morall Lawe whereof hee here speketh, which is in stead of a glasse, wherein we perfectly behold our own vncleannes, even as a glasse sheweth vnto vs the spottes in our face, that we wel knowing and vnderstanding it, and withal, perceuing in what danger we stand, may bee ashamed of our selues, and by this meanes being trulie humbled before God, may sue to the sanctuarie of his grace.","segments":[{"text":"This vse of the lawe, the Apostle declareth in many places: By the Law, commeth the knowledg of sinne. And without the lawe sinne is dead, that is, not perceiued: therefore by the Law, it is perceiued and quickned: but more plainly when he saith: Nay, I had not knowne sinne, but by the Law, for I had not knowne lust, except the Lawe had said,","proofs":["Romans 3:8"],"refs":[{"printed":"Romans 3:8","osis":["Rom.3.8"]}],"note":null},{"text":"thou shalt not lust. Last of all to the Galath.","proofs":["Romans 7:8"],"refs":[{"printed":"Romans 7:8","osis":["Rom.7.8"]}],"note":null},{"text":"The Lawe was added because of transgression. Out of which testimonies it is truly gathered, that it is the morall Lawe whereof hee here speketh, which is in stead of a glasse, wherein we perfectly behold our own vncleannes, even as a glasse sheweth vnto vs the spottes in our face, that we wel knowing and vnderstanding it, and withal, perceuing in what danger we stand, may bee ashamed of our selues, and by this meanes being trulie humbled before God, may sue to the sanctuarie of his grace.","proofs":["Galatians 3:9"],"refs":[{"printed":"Galatians 3:9","osis":["Gal.3.9"]}],"note":null}],"items":[]}],"text":null},{"number":4,"title":null,"part":"THE FIRST PART, OF MANS MISERIE.","questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What doeth the Law of God require of vs?","answer":"That doth Christ teach vs summarily, Mat. 22. Thou shalt loue the Lord thy God with al thy heart, with all thy soule, with al thy mind, & with al thy strength . This is the first and the greatest commandement, and the second is like vnto this. Thou shalt loue thy neighbour as thy selfe. On these two commandementes, hangeth the whole lawe and the Prophets.","segments":[{"text":"That doth Christ teach vs summarily, Mat. 22. Thou shalt loue the Lord thy God with al thy heart, with all thy soule, with al thy mind, & with al thy strength . This is the first and the greatest commandement, and the second is like vnto this. Thou shalt loue thy neighbour as thy selfe. On these two commandementes, hangeth the whole lawe and the Prophets.","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The vse of the doctrine of the loue of God & of our neighbour, brieflie consisteth in these points. 1. That when wee heare it is required at our hands, to loue God with a single affection of hart, we chase away, and remoue far from vs all hypocrisie, lest that saying of the Prophet be fitly applied vnto vs: This people honoreth me with their lippes, but their hart is far from me. 2. That seing God requireth of vs, perfit loue of himselfe we earnestly consider, how great diligence and indeuour we had need to vse, that we may daily profite and increase more and more in the loue of God. 3. Seeing God requireth of vs to loue our neighbor as our selues, let vs beware of pretending any ignorance of this lawe, as that wee knowe not what, or how much we oughr to giue our neighbour, seeing every man is able to dissolue this doubt by the tender loue that he beareth vnto himselfe, and therefore is without excuse before God, if he do otherwise. Next, let vs restraine all selfe-loue in our selues, whereby it commeth to passe, that we think our selues only worthie to be loued, and doe either careleslie neglect, or disdainfully and proudlie despise all others.","segments":[{"text":"The vse of the doctrine of the loue of God & of our neighbour, brieflie consisteth in these points. 1. That when wee heare it is required at our hands, to loue God with a single affection of hart, we chase away, and remoue far from vs all hypocrisie, lest that saying of the Prophet be fitly applied vnto vs: This people honoreth me with their lippes, but their hart is far from me. 2. That seing God requireth of vs, perfit loue of himselfe we earnestly consider, how great diligence and indeuour we had need to vse, that we may daily profite and increase more and more in the loue of God. 3. Seeing God requireth of vs to loue our neighbor as our selues, let vs beware of pretending any ignorance of this lawe, as that wee knowe not what, or how much we oughr to giue our neighbour, seeing every man is able to dissolue this doubt by the tender loue that he beareth vnto himselfe, and therefore is without excuse before God, if he do otherwise. Next, let vs restraine all selfe-loue in our selues, whereby it commeth to passe, that we think our selues only worthie to be loued, and doe either careleslie neglect, or disdainfully and proudlie despise all others.","proofs":["Isaiah 29:13"],"refs":[{"printed":"Isaiah 29:13","osis":["Isa.29.13"]}],"note":null}],"items":[]}],"text":null},{"number":5,"title":null,"part":"THE FIRST PART, OF MANS MISERIE.","questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Art thou able to keepe all these thinges perfectlie?","answer":"In no wise: For by nature I am prone to the hatred of God, and of my neighbour.","segments":[{"text":"In no wise:","proofs":["Romans 3:10, 23","1 John 1:8"],"refs":[{"printed":"Romans 3:10, 23","osis":["Rom.3.10","Rom.3.23"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"For by nature I am prone to the hatred of God, and of my neighbour.","proofs":["Romans 8:7","Ephesians 2:3","Titus 3:3"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null}],"items":[]}],"text":null},{"number":6,"title":null,"part":"OF THE CREATION OF man, after the image of God.","questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the creation of man to the image of God, and of his fall: & in this, of originall sinne, and of the power of free-wil, or of the vnderstanding and the will, in this corruption of nature.","segments":[{"text":"Of the creation of man to the image of God, and of his fall: & in this, of originall sinne, and of the power of free-wil, or of the vnderstanding and the will, in this corruption of nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then, did God make man so bad and so corrupt?","answer":"No truelie: Gut God created him good, & according to his own image, that is, endewed with true righteousnes and holines, that he might rightlie know God his Creator, and loue him with all his hart, and liue in blessednes with him for euer, and that to laude and magnifie him.","segments":[{"text":"No truelie:","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"Gut God created him good, & according to his own image,","proofs":["Genesis 1:26–27"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]}],"note":null},{"text":"that is, endewed with true righteousnes and holines, that he might rightlie know God his Creator, and loue him with all his hart, and liue in blessednes with him for euer, and that to laude and magnifie him.","proofs":["2 Corinthians 3:18","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"The rehersall, that is, the calling to remembrance of these benefits, which God in the beginning powred vpon man, will not onlie serue to that end, to make vs knowe and bewaile the greatnes of our sinne and miserie, by comparison with the good thinges which wee haue lost, but also wil awake vs, both to an earnest and feruent desire, to be restored fully vnto that blessed estate in Christ, and especially to apply the studie of righteousnes & goodnes, vntil the Image of God recouer his full brightnes in vs in Heauen: last of al, to be thankful vnto God for our restoring, crying out with the Prophet. What is man, that thou art mindful of him, or the Sonne of man, that thou visitest him? For thou hast made him a little lower then the Angels, and hast crowned him with glory and honor.","segments":[{"text":"The rehersall, that is, the calling to remembrance of these benefits, which God in the beginning powred vpon man, will not onlie serue to that end, to make vs knowe and bewaile the greatnes of our sinne and miserie, by comparison with the good thinges which wee haue lost, but also wil awake vs, both to an earnest and feruent desire, to be restored fully vnto that blessed estate in Christ, and especially to apply the studie of righteousnes & goodnes, vntil the Image of God recouer his full brightnes in vs in Heauen: last of al, to be thankful vnto God for our restoring, crying out with the Prophet. What is man, that thou art mindful of him, or the Sonne of man, that thou visitest him? For thou hast made him a little lower then the Angels, and hast crowned him with glory and honor.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":7,"title":null,"part":"OF THE CREATION OF man, after the image of God.","questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"From whence then ariseth this corruption of mans nature?","answer":"From the fall and disobedience of our first parentes, Adam and Euah in paradise: where our nature was so corrupted, that we are al conceiued and borne in sinne.","segments":[{"text":"From the fall and disobedience of our first parentes, Adam and Euah in paradise:","proofs":["Romans 5:17–19"],"refs":[{"printed":"Romans 5:17–19","osis":["Rom.5.17-Rom.5.19"]}],"note":null},{"text":"where our nature was so corrupted, that we are al conceiued and borne in sinne.","proofs":["Psalm 51:5","Genesis 5:3"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null}],"items":[]}],"text":null},{"number":8,"title":null,"part":"OF THE CREATION OF man, after the image of God.","questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"But are we so corrupt, that we are not at all fit to do well, and are wee prone to all vice?","answer":"Yea: except we be regenerated by the holie Ghost.","segments":[{"text":"Yea: except we be regenerated by the holie Ghost.","proofs":["John 3:5","Genesis 6:5","Job 10:4","15:14, 16, 35","Isaiah 53:6"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Job 10:4","osis":["Job.10.4"]},{"printed":"15:14, 16, 35","osis":["Job.15.14","Job.15.16","Job.15.35"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The vse and end of this knowledg and doctrin is this, not to increase in vs slouthfulnes, but that we vnderstanding, how by originall sinnes wee are bereaued of al power to vnderstand, to wil and to worke aright, and also, hemmed in on every side, with most miserable necessitie, may learn notwithstanding, to long after that good, whereof wee are voyde, and after that libertie which we haue lost, and therefore to heare the word of God, whereby our iudgment may be reformed, to craue the guift of the holy Ghost, that wee may learne the commandements of God, and that he would make of our stonie hart a fleshie hart, and giue vnto vs strength, as Augustine very wel aduiseth about this matter: O Man (saith he) by the commandement, know what thou oughtest to haue, by correction learne, that by thine own fault thou hast it not, by prayer vnderstand from whence thou must receaue that which thou desirest to haue. So wil it come to passe, that thy mind being enlightened, shal iudg aright, thy hart being reformed by the hand of God, shalbe made willing, & man according to the measure of grace which he hath receiued, shall indeuour and applie all his powers, and all his strength vnto obedience.","segments":[{"text":"The vse and end of this knowledg and doctrin is this, not to increase in vs slouthfulnes, but that we vnderstanding, how by originall sinnes wee are bereaued of al power to vnderstand, to wil and to worke aright, and also, hemmed in on every side, with most miserable necessitie, may learn notwithstanding, to long after that good, whereof wee are voyde, and after that libertie which we haue lost, and therefore to heare the word of God, whereby our iudgment may be reformed, to craue the guift of the holy Ghost, that wee may learne the commandements of God, and that he would make of our stonie hart a fleshie hart, and giue vnto vs strength, as Augustine very wel aduiseth about this matter: O Man (saith he) by the commandement, know what thou oughtest to haue, by correction learne, that by thine own fault thou hast it not, by prayer vnderstand from whence thou must receaue that which thou desirest to haue. So wil it come to passe, that thy mind being enlightened, shal iudg aright, thy hart being reformed by the hand of God, shalbe made willing, & man according to the measure of grace which he hath receiued, shall indeuour and applie all his powers, and all his strength vnto obedience.","proofs":["Psalm 119:24"],"refs":[{"printed":"Psalm 119:24","osis":["Ps.119.24"]}],"note":null}],"items":[]}],"text":null},{"number":9,"title":null,"part":"OF THE CAVSES OF mans miserie.","questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That God dooth noe man wrong, although hee require of man in his Lawe, that which hee is not able to performe: nay, that hee dooth iustly punish sin with punishmentes present and everlasting, both of soul and body, without any respect of age.","segments":[{"text":"That God dooth noe man wrong, although hee require of man in his Lawe, that which hee is not able to performe: nay, that hee dooth iustly punish sin with punishmentes present and everlasting, both of soul and body, without any respect of age.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Doeth not God then deale injuriouslie with man, when hee requireth that of him in his Lawe, which he is not able to performe?","answer":"Not at al : for God so created man, that he was able to perfourm it: But man, intised by the Deuill , by his owne disobedience, depriued himselfe and all his posteritie of those giftes of God.","segments":[{"text":"Not at al : for God so created man, that he was able to perfourm it: But man, intised by the Deuill","proofs":["John 3:5","Ephesians 4:24"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":", by his owne disobedience, depriued himselfe and all his posteritie of those giftes of God.","proofs":["Luke 10:30"],"refs":[{"printed":"Luke 10:30","osis":["Luke.10.30"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"The vse of this doctrine touching our inhabilitie to keepe the Law of God, is threefolde. 1. That we acknowledge our owne guiltines, and accuse our selues of falling from God: for God by this iust exaction will humble vs: for by commanding things impossible, he doeth not make men sinners but humble, that every mouth may be stopped, and the whole world may be founde guiltie before God. 2. That we may defie the Deuil and his workes, by whose instigation and inticement, we were thrown downe into the bottomeles pit of these calamities, according vnto that saying, Resist the Diuell, and he will flye from you. 3. Seing our weaknes and inhability is such, that wee are not able to performe that, which God by very good right requireth at our hands, let vs pray the Lorde with Augustine, and say: Graunt O Lord, that which thou commandest, and then command what thou wilt: which was the godly prayer of that holy Father, not that hee hoped he was able to attaine vnto it in this life, but assuredlie in the life to come.","segments":[{"text":"The vse of this doctrine touching our inhabilitie to keepe the Law of God, is threefolde. 1. That we acknowledge our owne guiltines, and accuse our selues of falling from God: for God by this iust exaction will humble vs: for by commanding things impossible, he doeth not make men sinners but humble, that every mouth may be stopped, and the whole world may be founde guiltie before God. 2. That we may defie the Deuil and his workes, by whose instigation and inticement, we were thrown downe into the bottomeles pit of these calamities, according vnto that saying, Resist the Diuell, and he will flye from you. 3. Seing our weaknes and inhability is such, that wee are not able to performe that, which God by very good right requireth at our hands, let vs pray the Lorde with Augustine, and say: Graunt O Lord, that which thou commandest, and then command what thou wilt: which was the godly prayer of that holy Father, not that hee hoped he was able to attaine vnto it in this life, but assuredlie in the life to come.","proofs":["James 4:6"],"refs":[{"printed":"James 4:6","osis":["Jas.4.6"]}],"note":null}],"items":[]}],"text":null},{"number":10,"title":null,"part":"OF THE CAVSES OF mans miserie.","questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"What then, will God let goe the disobedience and backesliding of man without punishment?","answer":"No surely: but he is most fearefully angrie, both with our naturall sins, and with those sinnes which we our selues doe commit: and doth punish the same in his most iust iudgement, both with temporall and eternall punishments, euen as himselfe pronounceth: Cursed is euerie one, who, continueth not in all things that are written in the book of the law, to do thē.","segments":[{"text":"No surely: but he is most fearefully angrie,","proofs":["Romans 5:12","Hebrews 9:27"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"both with our naturall sins, and with those sinnes which we our selues doe commit: and doth punish the same in his most iust iudgement, both with temporall and eternall punishments, euen as himselfe pronounceth: Cursed is euerie one, who, continueth not in all things that are written in the book of the law, to do thē.","proofs":["Deuteronomy 27:26","Galatians 3:10"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[]}],"text":null},{"number":11,"title":null,"part":"OF THE CAVSES OF mans miserie.","questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"What is not God mercifull also?","answer":"Yes truly: he is merciful : but so he is iust too . Therefore his iustice requireth to haue that punished with extreame, that is, with euerlasting punishment of soule and bodie, whatsoeuer is committed against the soueraigne maiestie of God.","segments":[{"text":"Yes truly: he is merciful : but so he is iust too","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null},{"text":". Therefore his iustice requireth to haue that punished with extreame, that is, with euerlasting punishment of soule and bodie, whatsoeuer is committed against the soueraigne maiestie of God.","proofs":["Exodus 20:5","Psalm 55","2 Corinthians 6:14"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"Psalm 55","osis":["Ps.55"]},{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The vse and consideration of the mercie of God in generall, as it ought to keepe vs in affiance to call vpon him, and to hope, and certainly look for saluation from him: finally, to set on fire in vs the loue of him: so his righteousnes and iustice is set before vs to this end, that it may be as a bridle to vs to keepe vs from sinne, perswading vs, that except wee repent, although God for a time suffer vs to carie away our sins without punishment, yet it shal not alwaies be so, but at the last, he will take most bitter and most iust punishment vpon vs: But in this place wee may consider of them both. 1. That wee despair not of deliuerance from our euils, because God is exceeding merciful: 2. That we abuse not his mercie and so deceiue our selues, because he is also exceeding iust. 3. That wee seriouslie and diligentlie consider, by what meanes God will haue his iustice satisfied, that so wee may be reconciled vnto him, and may obtain sound comfort, both in life and in death.","segments":[{"text":"The vse and consideration of the mercie of God in generall, as it ought to keepe vs in affiance to call vpon him, and to hope, and certainly look for saluation from him: finally, to set on fire in vs the loue of him: so his righteousnes and iustice is set before vs to this end, that it may be as a bridle to vs to keepe vs from sinne, perswading vs, that except wee repent, although God for a time suffer vs to carie away our sins without punishment, yet it shal not alwaies be so, but at the last, he will take most bitter and most iust punishment vpon vs: But in this place wee may consider of them both. 1. That wee despair not of deliuerance from our euils, because God is exceeding merciful: 2. That we abuse not his mercie and so deceiue our selues, because he is also exceeding iust. 3. That wee seriouslie and diligentlie consider, by what meanes God will haue his iustice satisfied, that so wee may be reconciled vnto him, and may obtain sound comfort, both in life and in death.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":12,"title":null,"part":"THE SECOND PART, OF MANS DELIVERANCE.","questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That man being in the state of perdition, must seek redemption in the mediatour.","segments":[{"text":"That man being in the state of perdition, must seek redemption in the mediatour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Seeing then wee are by the just judgement of God, in daunger of temporall and everlasting punishment, is there any way or meanes left, whereby we may be deliuered from these punishments, and be reconciled to God?","answer":"God will haue his iustice satisfied : Wherefore we, must needes make satisfaction, ether by our selues or by some other.","segments":[{"text":"God will haue his iustice satisfied : Wherefore we, must needes make satisfaction,","proofs":["Exodus 20:5","23:7"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"23:7","osis":["Exod.23.7"]}],"note":null},{"text":"ether by our selues or by some other.","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]}],"text":null},{"number":13,"title":null,"part":"THE SECOND PART, OF MANS DELIVERANCE.","questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Are wee able to satisfie by our selues?","answer":"Not one whit: Yea, rather we do increase our debt euerie day.","segments":[{"text":"Not one whit: Yea, rather we do increase our debt euerie day.","proofs":["Job 9:2–3","15:15","Matthew 6:12"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"15:15","osis":["Job.15.15"]},{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null}],"items":[]}],"text":null},{"number":14,"title":null,"part":"THE SECOND PART, OF MANS DELIVERANCE.","questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"Can any creature in Heauen or in Earth make satisfaction for vs?","answer":"None at all: For first, God wil not punish any other creature, for that sinne that man hath committed: Secōdly, that which is but an only creature, is not able to indure the wrath of God against sinne, and to deliuer others from it.","segments":[{"text":"None at all: For first, God wil not punish any other creature, for that sinne that man hath committed: Secōdly, that which is but an only creature, is not able to indure the wrath of God against sinne, and to","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null},{"text":"deliuer others from it.","proofs":["Psalm 130:3","Job 4:18","25:5"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]},{"printed":"Job 4:18","osis":["Job.4.18"]},{"printed":"25:5","osis":["Job.25.5"]}],"note":null}],"items":[]}],"text":null},{"number":15,"title":null,"part":"THE SECOND PART, OF MANS DELIVERANCE.","questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"Then what maner of mediatour and deliuerer must we seeke for?","answer":"Such a one as is true man, and perfectly iust, and yet notwithstāding more mightie than all creatures, that is, who is also true God.","segments":[{"text":"Such a one as is true man, and perfectly iust, and yet notwithstāding more mightie than all creatures, that is, who is also true God.","proofs":["1 Corinthians 15:21, 25","Jeremiah 23:6","Isaiah 53:11","2 Corinthians 5:14","Hebrews 7:16","Isaiah 7:14","Romans 8:3"],"refs":[{"printed":"1 Corinthians 15:21, 25","osis":["1Cor.15.21","1Cor.15.25"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]},{"printed":"Hebrews 7:16","osis":["Heb.7.16"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]}],"text":null},{"number":16,"title":null,"part":"OF THE MEDIATOVR.","questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That Christ is that onlie mediatour, true man, and perfectlie iust, and true God, such a one as in the Gospell is promised, and exhibited.","segments":[{"text":"That Christ is that onlie mediatour, true man, and perfectlie iust, and true God, such a one as in the Gospell is promised, and exhibited.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore must he needs be true man, and perfectlie just?","answer":"Because the iustice of God requireth, that the same nature of man which sinned, should also pay the punishment of sinne: but he that were a sinner himselfe, could not pay for other men.","segments":[{"text":"Because the iustice of God requireth, that the same nature of man which sinned, should also pay the punishment of sinne: but he that were a sinner himselfe,","proofs":["Romans 5:12, 17"],"refs":[{"printed":"Romans 5:12, 17","osis":["Rom.5.12","Rom.5.17"]}],"note":null},{"text":"could not pay for other men.","proofs":["1 Peter 3:18"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null}],"items":[]}],"text":null},{"number":17,"title":null,"part":"OF THE MEDIATOVR.","questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Wherefore ought hee also to be true God?","answer":"That by the power of his Godhead, he might be able to sustaine the burden of Gods wrath in his flesh, & to recouer and restore vnto vs, the righteousnesse and life that we had lost.","segments":[{"text":"That by the power of his Godhead, he might be able to sustaine the burden of Gods wrath in his flesh, & to recouer","proofs":["Isaiah 55:3","18","Acts 2:24","1 Peter 3:18"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]},{"printed":"18","osis":["Isa.18"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"and restore vnto vs, the righteousnesse and life that we had lost.","proofs":["1 John 1:2","4:9–10","Acts 20:28","John 3:16"],"refs":[{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"4:9–10","osis":["1John.4.9-1John.4.10"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null}],"items":[]}],"text":null},{"number":18,"title":null,"part":"OF THE MEDIATOVR.","questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"But who is that Mediatour, who is both true God, and true and perfect man?","answer":"Our Lord Iesus Christ , who is made vnto vs of God, wisedom, righteousnes, sanctification, and perfect redemption.","segments":[{"text":"Our Lord Iesus Christ , who is made vnto vs of God, wisedom, righteousnes, sanctification, and perfect","proofs":["Matthew 1:23","1 Timothy 3:16","John 14:16","1 Timothy 2:5","Luke 2:11"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]},{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null},{"text":"redemption.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[]}],"text":null},{"number":19,"title":null,"part":"OF THE MEDIATOVR.","questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"Whereby knowest thou that?","answer":"By the Gospell: which God first reueiled in Paradise, and afterwarde, did publish by the Patriarks and Prophets , shadowed out in sacrifices and ceremonies: and last of al, accomplished by his onely begotten sonne.","segments":[{"text":"By the Gospell: which God first reueiled in Paradise, and afterwarde, did","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"publish by the Patriarks and Prophets","proofs":["Genesis 22:18","49:10–11","Romans 1:2","Hebrews 1:1","Acts 3:12","10:43"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]},{"printed":"49:10–11","osis":["Gen.49.10-Gen.49.11"]},{"printed":"Romans 1:2","osis":["Rom.1.2"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]},{"printed":"Acts 3:12","osis":["Acts.3.12"]},{"printed":"10:43","osis":["Acts.10.43"]}],"note":null},{"text":", shadowed out in sacrifices and ceremonies: and last of al,","proofs":["John 5:46","Hebrews 10:7"],"refs":[{"printed":"John 5:46","osis":["John.5.46"]},{"printed":"Hebrews 10:7","osis":["Heb.10.7"]}],"note":null},{"text":"accomplished by his onely begotten sonne.","proofs":["Galatians 4:4","3:24","Hebrews 13:8"],"refs":[{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"3:24","osis":["Gal.3.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The vses of this doctrine of the Gospel are four: for first, hereby appeareth the antiquitie of the doctrine of Christ our only redeemer, so that to doubt of the truth, therof were to robbe God, for that it hath witnes from God himselfe, from the Fathers and the Prophets, led by the holy Ghost. whereunto also, the sacrifices and ceremonies did lead men, and whereof the Son of God himselfe, comming in the flesh bare witnes. Wherefore it behoueth vs, carefullie to vphold in the Church, and faithfully to expounde and retaine this doctrine, both for the worthines of it, as comming from God, and for the antiquity, and also for the necessitie and profit thereof. Another vse is, to know, that after Christ is once com, the shadows of the sacrifices haue an end, and that now after the Sunne is risen, there is no more place for the ceremonies of the Lawe, and that concerning the vse of them, they are fulfilled & abollished in the death of Christ. The third vse is, to learne, by despising the World & the transitorie delightes thereof, to desire with the whole affection of the heart, that soueraigne good that is offered vnto vs in the Gospel. and when it is offered, to lay hold on it. The fourth vse is, in al affliction, and euen in life and death, to comfort our selues by these glad tydings of saluation purchased by Christ, which far exceedeth all the ioyes of the wicked","segments":[{"text":"The vses of this doctrine of the Gospel are four: for first, hereby appeareth the antiquitie of the doctrine of Christ our only redeemer, so that to doubt of the truth, therof were to robbe God, for that it hath witnes from God himselfe, from the Fathers and the Prophets, led by the holy Ghost. whereunto also, the sacrifices and ceremonies did lead men, and whereof the Son of God himselfe, comming in the flesh bare witnes. Wherefore it behoueth vs, carefullie to vphold in the Church, and faithfully to expounde and retaine this doctrine, both for the worthines of it, as comming from God, and for the antiquity, and also for the necessitie and profit thereof. Another vse is, to know, that after Christ is once com, the shadows of the sacrifices haue an end, and that now after the Sunne is risen, there is no more place for the ceremonies of the Lawe, and that concerning the vse of them, they are fulfilled & abollished in the death of Christ. The third vse is, to learne, by despising the World & the transitorie delightes thereof, to desire with the whole affection of the heart, that soueraigne good that is offered vnto vs in the Gospel. and when it is offered, to lay hold on it. The fourth vse is, in al affliction, and euen in life and death, to comfort our selues by these glad tydings of saluation purchased by Christ, which far exceedeth all the ioyes of the wicked","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":20,"title":null,"part":"OF THE GOSPEL.","questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That Christ is a Sauior onlie of those that beleeue, and of true fayth, and of the summe of those things that are to be beleeued.","segments":[{"text":"That Christ is a Sauior onlie of those that beleeue, and of true fayth, and of the summe of those things that are to be beleeued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is saluation then restored to all men by Christ that perished in Adam?","answer":"Not to al: but only to those who are ingraffed into him by true faith, and do lay hold vpon all his benefites.","segments":[{"text":"Not to al: but only to those who are ingraffed into him by true faith, and do lay hold vpon all his benefites.","proofs":["John 1:12","3:36","Isaiah 53:11","Psalm 2:12","Romans 11:20","Hebrews 4:2","10:39"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"3:36","osis":["John.3.36"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"Psalm 2:12","osis":["Ps.2.12"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"10:39","osis":["Heb.10.39"]}],"note":null}],"items":[]}],"text":null},{"number":21,"title":null,"part":"OF THE GOSPEL.","questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"What is true fayth?","answer":"It is not onely a knowledge, by which I doe stedfastly assent to all things which God hath reueiled vnto vs in his woord: but also an assured affiance kindled in my hart by the holy Ghost through the Gospell, by which I rest vpon God, making sure account, that forgiuenesse of sinnes, euerlasting righteousnes, and life is bestowed, not onely vpon others, but also vpon me, and that freely by the mercie of God, for the merit and desert of Christ alone.","segments":[{"text":"It is not onely a knowledge, by which I doe stedfastly assent to all things which God hath reueiled vnto vs in his woord: but also an assured","proofs":["Hebrews 11:13","James 2:19","Galatians 2:20"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"James 2:19","osis":["Jas.2.19"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"affiance kindled in my","proofs":["Romans 4:16","5:1","10:10","James 1:8"],"refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]},{"printed":"5:1","osis":["Rom.5.1"]},{"printed":"10:10","osis":["Rom.10.10"]},{"printed":"James 1:8","osis":["Jas.1.8"]}],"note":null},{"text":"hart by the holy","proofs":["Romans 1:16","10:17","1 Corinthians 1:21","Mark 16:16","Acts 16:14"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"10:17","osis":["Rom.10.17"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 16:14","osis":["Acts.16.14"]}],"note":null},{"text":"Ghost through the Gospell, by which I rest vpon God, making sure account, that forgiuenesse of sinnes, euerlasting righteousnes, and life is","proofs":["Matthew 16:17","John 3:5","Galatians 5:22","Philippians 1:19"],"refs":[{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]},{"printed":"Philippians 1:19","osis":["Phil.1.19"]}],"note":null},{"text":"bestowed, not onely vpon others, but also vpon me, and that freely by the mercie of God, for the","proofs":["Habakkuk 2:4","Matthew 9:2","Ephesians 2:7–9","Romans 5:1"],"refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]},{"printed":"Matthew 9:2","osis":["Matt.9.2"]},{"printed":"Ephesians 2:7–9","osis":["Eph.2.7-Eph.2.9"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"merit and desert of Christ alone.","proofs":["Romans 3:24–25","Acts 10:43"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]}],"text":null},{"number":22,"title":null,"part":"OF THE GOSPEL.","questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"What are those thinges which a Christian man must of necessitie beleeue?","answer":"All those thinges that are promised vnto vs in the Gospell: the sum whereof is briefly comprised in the Apostles Creed, or in the chiefe heades of the Catholike & vndoubted faith of al Christians.","segments":[{"text":"All those thinges that are promised vnto vs in the Gospell: the sum whereof is briefly comprised in the Apostles Creed, or in the chiefe heades of the Catholike & vndoubted faith of al Christians.","proofs":["John 20:30","Matthew 28:10"],"refs":[{"printed":"John 20:30","osis":["John.20.30"]},{"printed":"Matthew 28:10","osis":["Matt.28.10"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Which being so, we gather from hence two conclusions: one, that non of those things ought to bee reckoned vnder the name of the Gospel, which men haue added to the written word of God, that is, to the doctrine conteined in the books of both testaments: the other is, that they are very Antichrists, and instruments of Sathan, who fearing to haue their iugling bewraied, do cry out, that onlie on certaine sort of men must reade the Scripture, and therefore it is very vnlawful to translate the holy scriptures into the vulgare tongues, which may be vnderstood even of siely Weomen.","segments":[{"text":"Which being so, we gather from hence two conclusions: one, that non of those things ought to bee reckoned vnder the name of the Gospel, which men haue added to the written word of God, that is, to the doctrine conteined in the books of both testaments: the other is, that they are very Antichrists, and instruments of Sathan, who fearing to haue their iugling bewraied, do cry out, that onlie on certaine sort of men must reade the Scripture, and therefore it is very vnlawful to translate the holy scriptures into the vulgare tongues, which may be vnderstood even of siely Weomen.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":23,"title":null,"part":"OF THE GOSPEL.","questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"What is that Creede of the Apostles?","answer":"1 I beleeue in God the father almightie, maker of heauen and earth. 2 And in Iesus Christ his only son our Lord. 3 Which was conceiued of the holy Ghost, born of the virgin Mary. 4 Suffered vnder Pontius Pilat, was crucified, dead & buried, descended into hell. 5 Rose againe the third day from the dead. 6 And ascended into heauen, and sitteth on the right hand of God the father almightie. 7 From thence hee shall come to iudge the quicke and the dead. 8 I beleeue in the holie Ghost. 9 I beleeue the catholike Church, the communion of Saintes. 10 I beleeue the forgiuenesse of sinnes. 11 The resurrection of the flesh. 12 And the life euerlasting.","segments":[{"text":"1 I beleeue in God the father almightie, maker of heauen and earth.","proofs":[],"refs":[],"note":null},{"text":"2 And in Iesus Christ his only son our Lord.","proofs":[],"refs":[],"note":null},{"text":"3 Which was conceiued of the holy Ghost, born of the virgin Mary.","proofs":[],"refs":[],"note":null},{"text":"4 Suffered vnder Pontius Pilat, was crucified, dead & buried, descended into hell.","proofs":[],"refs":[],"note":null},{"text":"5 Rose againe the third day from the dead.","proofs":[],"refs":[],"note":null},{"text":"6 And ascended into heauen, and sitteth on the right hand of God the father almightie.","proofs":[],"refs":[],"note":null},{"text":"7 From thence hee shall come to iudge the quicke and the dead.","proofs":[],"refs":[],"note":null},{"text":"8 I beleeue in the holie Ghost.","proofs":[],"refs":[],"note":null},{"text":"9 I beleeue the catholike Church, the communion of Saintes.","proofs":[],"refs":[],"note":null},{"text":"10 I beleeue the forgiuenesse of sinnes.","proofs":[],"refs":[],"note":null},{"text":"11 The resurrection of the flesh.","proofs":[],"refs":[],"note":null},{"text":"12 And the life euerlasting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The vse","answer":"The profit of these articles, thus generally distinguished is this, that they may serue in sted of a rule, whereunto the fayth of al men ought to agree, and whatsoeuer is contrary, to one or to mo Articles, ought to be accounted false. Secondly, that they may be vnto vs in stead of a table, wherein we may perceiue distinctlie and seuerally, what things are to be marked in Christ: for as the partes of the bodie are distinguished by ioynts, so in this confession of fayth, whatsoeuer we ought distinctlie and seuerallie from the rest to beleeue, is rightlie and fitlie called an Aiticle.","segments":[{"text":"The profit of these articles, thus generally distinguished is this, that they may serue in sted of a rule, whereunto the fayth of al men ought to agree, and whatsoeuer is contrary, to one or to mo Articles, ought to be accounted false. Secondly, that they may be vnto vs in stead of a table, wherein we may perceiue distinctlie and seuerally, what things are to be marked in Christ: for as the partes of the bodie are distinguished by ioynts, so in this confession of fayth, whatsoeuer we ought distinctlie and seuerallie from the rest to beleeue, is rightlie and fitlie called an Aiticle.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":24,"title":null,"part":"OF THE APOSTLES Creede.","questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The partes of the Creede: and of God one in substance, and three in person.","segments":[{"text":"The partes of the Creede: and of God one in substance, and three in person.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Into howe many partes is this Creede deuided?","answer":"Into three parts: The first is of the euerlasting father, and of our creation: The second is of the Sonne, and of our redemption: The third is of the holie Ghost, and of our sanctification.","segments":[{"text":"Into three parts: The first is of the euerlasting father, and of our creation: The second is of the Sonne, and of our redemption: The third is of the holie Ghost, and of our sanctification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"The vse","answer":"It is therefore requisite to keepe this diuision, that although our saluation be the worke of the whole Trinitie, yet we may know how to put a difference betweene the propertie of every person, and to knowe what euerie of them hath done for our saluation and redemption.","segments":[{"text":"It is therefore requisite to keepe this diuision, that although our saluation be the worke of the whole Trinitie, yet we may know how to put a difference betweene the propertie of every person, and to knowe what euerie of them hath done for our saluation and redemption.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":25,"title":null,"part":"OF THE APOSTLES Creede.","questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"Seeing there is but one onelie substance of God, why doost thou name those three, the Father, the Son, and the holie Ghost?","answer":"Because God hath so reueiled himselfe in his word, that these three distinct persons, are one true and euer lasting God.","segments":[{"text":"","proofs":["Deuteronomy 6:4","Ephesians 4:6","Isaiah 44:6","45:5","1 Corinthians 8:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Ephesians 4:6","osis":["Eph.4.6"]},{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"45:5","osis":["Isa.45.5"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":null},{"text":"Because God hath so reueiled himselfe in his word, that these three distinct persons, are one true and euer lasting God.","proofs":["Isaiah 61:1","Luke 4:18","Psalm 110:1","Matthew 3:16–17","28:19","John 14:26","15:26","Titus 3:5–6","Ephesians 2:18","2 Corinthians 13:14","Galatians 4:6","1 John 5:7"],"refs":[{"printed":"Isaiah 61:1","osis":["Isa.61.1"]},{"printed":"Luke 4:18","osis":["Luke.4.18"]},{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"28:19","osis":["Matt.28.19"]},{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"15:26","osis":["John.15.26"]},{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"2 Corinthians 13:14","osis":["2Cor.13.14"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[]}],"text":null},{"number":26,"title":null,"part":"OF GOD THE FATHER.","questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of God the Father, and of the creation and preseruation of our selues and of the whole world, that is, of heauen and earth.","segments":[{"text":"Of God the Father, and of the creation and preseruation of our selues and of the whole world, that is, of heauen and earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What beleeuest thou when thou sayest: I beleeue in God the Father almightie? &c.","answer":"I beleue in the euerlasting father of our Lord Iesus Christ, who created of nothing the heauen and the earth, and all thinges that are therein, and doth vphold and gouerne the same by his euerlasting counsell and prouidēce, to be, by the means of Christ, my God and my Father: Therefore I so trust in him, I so repose my selfe vpon him, that I doubt not, but he wil prouide all thinges necessarie, both for my soule & for my bodie: And moreouer also, that whatsoeuer euill he sendeth vpon me in this miserable life, he wil turne the same to my saluation, seing he is both able to do it, as being God almightie, and willing to do it, as being my mercifull father.","segments":[{"text":"I beleue in the euerlasting father of our Lord Iesus Christ, who created of nothing the heauen and the earth, and all thinges that are therein, and doth vphold and","proofs":["Genesis 1–2","Psalm 33:6","Job 33:4","Acts 4:24","14:15","Isaiah 45:7"],"refs":[{"printed":"Genesis 1–2","osis":["Gen.1-Gen.2"]},{"printed":"Psalm 33:6","osis":["Ps.33.6"]},{"printed":"Job 33:4","osis":["Job.33.4"]},{"printed":"Acts 4:24","osis":["Acts.4.24"]},{"printed":"14:15","osis":["Acts.14.15"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]}],"note":null},{"text":"gouerne the same by his euerlasting counsell and prouidēce, to be, by the means of Christ,","proofs":["Psalm 104:3","125:3","Matthew 10:19","Hebrews 1:3","Romans 11:36"],"refs":[{"printed":"Psalm 104:3","osis":["Ps.104.3"]},{"printed":"125:3","osis":["Ps.125.3"]},{"printed":"Matthew 10:19","osis":["Matt.10.19"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"my God and my Father: Therefore I so trust in him, I so repose my selfe vpon him, that I doubt not, but he wil prouide all thinges","proofs":["John 1:12","Romans 8:15","Galatians 4:5–7","Ephesians 1:5"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Galatians 4:5–7","osis":["Gal.4.5-Gal.4.7"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"necessarie, both for my soule & for my bodie: And moreouer also, that whatsoeuer euill he sendeth vpon me in this miserable life, he wil","proofs":["Psalm 55:23","Matthew 6:26","Luke 12:22"],"refs":[{"printed":"Psalm 55:23","osis":["Ps.55.23"]},{"printed":"Matthew 6:26","osis":["Matt.6.26"]},{"printed":"Luke 12:22","osis":["Luke.12.22"]}],"note":null},{"text":"turne the same to my saluation, seing he is both able to do it, as being","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"God almightie, and willing to do it, as being my","proofs":["Isaiah 46:4","Romans 10:12","8:38"],"refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"8:38","osis":["Rom.8.38"]}],"note":null},{"text":"mercifull father.","proofs":["Matthew 6","7:8–9"],"refs":[{"printed":"Matthew 6","osis":["Matt.6"]},{"printed":"7:8–9","osis":["Matt.7.8-Matt.7.9"]}],"note":null}],"items":[]},{"question":"The vse","answer":"This article of our fayth & the doctrine therein conteined, maketh much for the comfort of the godly: For seeing we are ioyned in league with that God who is our Father, who is almightie, who created heauen and Earth, who gouerneth vs, and preserueth vs, what is there that we may not look for from such a Father? What is there, whereof we may not mak our selues sure? For example, the Leper was perswaded only of the power of Christ, he knew not his wil, therfore hee sayd, Lorde, if thou wilt, thou canst make me cleane, and he was clensed: how much more shal we obteine those things which wee ask, if both we be perswaded of his almightie power, and also doubt not of his promises? From hence is our loue to our neighbour set on fire: for when God hath promised that he wil increase his blessings vpon them, who are liberal to the poore, and he is God almightie, who would not be pricked for ward to bestowe almes liberally and cheerefully? Thirdlie, by the same doctrine I am admonished, not to doubt of any mans saluation, thogh he seeme cast away of God, and withal to keepe my selfe in the feare of God, How? namely, because God is able to raise vp againe my brother that is fallen, and to call him home into the way of saluation, and also to suffer me to fall into grieuous sinns, and to cast me off, vnlesse I abide in fayth.","segments":[{"text":"This article of our fayth & the doctrine therein conteined, maketh much for the comfort of the godly: For seeing we are ioyned in league with that God who is our Father, who is almightie, who created heauen and Earth, who gouerneth vs, and preserueth vs, what is there that we may not look for from such a Father? What is there, whereof we may not mak our selues sure? For example, the Leper was perswaded only of the power of Christ, he knew not his wil, therfore hee sayd, Lorde, if thou wilt, thou canst make me cleane, and he was clensed: how much more shal we obteine those things which wee ask, if both we be perswaded of his almightie power, and also doubt not of his promises? From hence is our loue to our neighbour set on fire: for when God hath promised that he wil increase his blessings vpon them, who are liberal to the poore, and he is God almightie, who would not be pricked for ward to bestowe almes liberally and cheerefully? Thirdlie, by the same doctrine I am admonished, not to doubt of any mans saluation, thogh he seeme cast away of God, and withal to keepe my selfe in the feare of God, How? namely, because God is able to raise vp againe my brother that is fallen, and to call him home into the way of saluation, and also to suffer me to fall into grieuous sinns, and to cast me off, vnlesse I abide in fayth.","proofs":["Matthew 8:2"],"refs":[{"printed":"Matthew 8:2","osis":["Matt.8.2"]}],"note":null}],"items":[]}],"text":null},{"number":27,"title":null,"part":"OF GODS PROVIDENCE.","questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT","answer":"Of Prouidence, belonging to the common place of Creation, and of the vse of both.","segments":[{"text":"Of Prouidence, belonging to the common place of Creation, and of the vse of both.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is prouidence?","answer":"The almightie and euerie where present power of God, whereby he doth as it were, beare vp with his hand, and gouern the heauen & earth, with all creatures: so that whatsoeuer groweth out of the earth, also raine and drowght, plentie & dearth, meat and drinke, health & sicknesse, riches & pouertie: finalie, al thinges that are, fal out not rashly or by chāce but by his fatherly counsell and will.","segments":[{"text":"The almightie and euerie where present power of God, whereby he doth as it were, beare vp with his hand, and","proofs":["Acts 17:25","Psalm 94:9","Isaiah 29:15","Ezekiel 8:12"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Psalm 94:9","osis":["Ps.94.9"]},{"printed":"Isaiah 29:15","osis":["Isa.29.15"]},{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null},{"text":"gouern the heauen & earth, with all creatures: so that whatsoeuer groweth out of the earth, also raine and drowght, plentie & dearth, meat and","proofs":["Hebrews 1:2–3"],"refs":[{"printed":"Hebrews 1:2–3","osis":["Heb.1.2-Heb.1.3"]}],"note":null},{"text":"drinke,","proofs":["Jeremiah 5:24","Acts 14:17"],"refs":[{"printed":"Jeremiah 5:24","osis":["Jer.5.24"]},{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null},{"text":"health & sicknesse,","proofs":["John 9:3"],"refs":[{"printed":"John 9:3","osis":["John.9.3"]}],"note":null},{"text":"riches & pouertie: finalie, al thinges that are, fal out not rashly or by chāce but by his fatherly counsell and will.","proofs":["Proverbs 12:2"],"refs":[{"printed":"Proverbs 12:2","osis":["Prov.12.2"]}],"note":null}],"items":[]}],"text":null},{"number":28,"title":null,"part":"OF GODS PROVIDENCE.","questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"What profite haue we by this knowledge of the creation, and prouidence of God?","answer":"Hereby we are in aduersitity made patient, in prosperitie thankfull, for the time to come, wee haue a verie good hope, reposed in God our most trustie father, knowing assuredly, that nothing can draw vs from his loue, seeing all creatures are so in his power, that without his pleasure they are not able, not onely not to do any thing, but not so much as to stirre.","segments":[{"text":"Hereby we are in aduersitity made patient, in prosperitie","proofs":["Romans 5:3","James 1:3","Job 1:21"],"refs":[{"printed":"Romans 5:3","osis":["Rom.5.3"]},{"printed":"James 1:3","osis":["Jas.1.3"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"thankfull, for the time to come, wee haue a","proofs":["Deuteronomy 8:10","1 Thessalonians 5:18"],"refs":[{"printed":"Deuteronomy 8:10","osis":["Deut.8.10"]},{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]}],"note":null},{"text":"verie good hope, reposed in God our most trustie father, knowing assuredly, that nothing can","proofs":["Romans 5:4–5"],"refs":[{"printed":"Romans 5:4–5","osis":["Rom.5.4-Rom.5.5"]}],"note":null},{"text":"draw vs from his loue, seeing all creatures are so in his power, that without his pleasure they are not","proofs":["Romans 8:38–39"],"refs":[{"printed":"Romans 8:38–39","osis":["Rom.8.38-Rom.8.39"]}],"note":null},{"text":"able, not onely not to do any thing, but not so much as to stirre.","proofs":["John 1:12, 26","Proverbs 21:1","Acts 17:25"],"refs":[{"printed":"John 1:12, 26","osis":["John.1.12","John.1.26"]},{"printed":"Proverbs 21:1","osis":["Prov.21.1"]},{"printed":"Acts 17:25","osis":["Acts.17.25"]}],"note":null}],"items":[]}],"text":null},{"number":29,"title":null,"part":"OF GOD THE SONNE.","questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"He commeth nowe to handle the second part of the Creede, of the Sonne of God, and of our redemption, and first is declared the meaning of the name Iesus, and they are refuted, who in word do acknowledge the sonne of God to bee Iesus, that is, a Sauiour, but in deed do detract from his merit.","segments":[{"text":"He commeth nowe to handle the second part of the Creede, of the Sonne of God, and of our redemption, and first is declared the meaning of the name Iesus, and they are refuted, who in word do acknowledge the sonne of God to bee Iesus, that is, a Sauiour, but in deed do detract from his merit.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore is the Sonne of God called Iesus, that is, a Sauiour?","answer":"Because he saueth and deliuereth vs from all our sinnes, neither ought saluation to bee sought for in any other, neither can it els-where bee found.","segments":[{"text":"Because he saueth and deliuereth vs from all our sinnes, neither ought saluation to bee sought for in any other, neither","proofs":["Matthew 1:21","Hebrews 7:25"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"can it els-where bee found.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]}],"text":null},{"number":30,"title":null,"part":"OF GOD THE SONNE.","questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"Do they that beleeue in the only Sauiour Iesus, who seeke for happines from Saints, or from themselues, or from any thing els?","answer":"No: for although in word, they glorie in him as a Sauiour, yet in deede they denie the onely Sauiour Iesus: For it must needs be, that either Iesus is not a perfect Sauiour, or els whosoeuer by true faith imbrace him as a Sauiour, they also are possessed of all things in him, which are required vnto saluation.","segments":[{"text":"No: for although in word, they glorie in him as a Sauiour, yet in deede they denie the onely Sauiour Iesus: For it must needs be, that either Iesus is not a perfect Sauiour, or els whosoeuer by true faith imbrace him as a Sauiour, they also are possessed of all things in him, which are","proofs":["1 Corinthians 1:13, 30","Galatians 5:4"],"refs":[{"printed":"1 Corinthians 1:13, 30","osis":["1Cor.1.13","1Cor.1.30"]},{"printed":"Galatians 5:4","osis":["Gal.5.4"]}],"note":null},{"text":"required vnto saluation.","proofs":["Hebrews 12:2","Isaiah 9:6","Colossians 1:19–20","2:10","Isaiah 43:11, 25","John 1:16"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]},{"printed":"2:10","osis":["Col.2.10"]},{"printed":"Isaiah 43:11, 25","osis":["Isa.43.11","Isa.43.25"]},{"printed":"John 1:16","osis":["John.1.16"]}],"note":null}],"items":[]}],"text":null},{"number":31,"title":null,"part":"OF GOD THE SONNE.","questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the name Christ: and of his three offices, and why wee are called Christians.","segments":[{"text":"Of the name Christ: and of his three offices, and why wee are called Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore is hee called Christ, that is, annointed?","answer":"Because hee is ordained of the father & anointed with the holy Ghost, to be the cheif Prophet and teacher, to reueil vnto vs the secret counsel, & all the will of the Father, concerning our redemption: and to be our high & only Priest, to redeeme vs by the only sacrifice of his owne body, daily to make intercession vnto the Father for vs: and to be the euerlasting king to gouerne vs by his word, and with his Spirite to preserue and maintaine that saluation which he hath purchased for vs.","segments":[{"text":"Because hee is ordained of the father & anointed with the holy Ghost, to be the cheif Prophet and","proofs":["Psalm 45:8","Hebrews 1:9","Deuteronomy 18:15","Acts 3:22"],"refs":[{"printed":"Psalm 45:8","osis":["Ps.45.8"]},{"printed":"Hebrews 1:9","osis":["Heb.1.9"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"teacher, to reueil","proofs":["John 1:18","15:15"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"15:15","osis":["John.15.15"]}],"note":null},{"text":"vnto vs the secret counsel, & all the will of the Father, concerning our redemption: and to be our high & only Priest, to redeeme vs by the only sacrifice of his owne body,","proofs":["Matthew 11:27","Psalm 110:4","Hebrews 7:21","10:12"],"refs":[{"printed":"Matthew 11:27","osis":["Matt.11.27"]},{"printed":"Psalm 110:4","osis":["Ps.110.4"]},{"printed":"Hebrews 7:21","osis":["Heb.7.21"]},{"printed":"10:12","osis":["Heb.10.12"]}],"note":null},{"text":"daily to make intercession vnto the Father for vs: and to be the euerlasting","proofs":["Romans 8:34"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"king to gouerne vs by his word, and with his Spirite to preserue and","proofs":["Psalm 2:6","Luke 1:33"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"maintaine that saluation which he hath purchased for vs.","proofs":["Matthew 28:18","John 10:28"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null}],"items":[]}],"text":null},{"number":32,"title":null,"part":"OF GOD THE SONNE.","questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"Why art thou called a Christian?","answer":"Because by faith I am a mēber of Iesus Christ, & partaker of his annointing, so that I both confesse his name, and present my selfe vnto him, a liuely offering of thankesgiuing, & in this life with a free & good conscience fight against sin and Sathan, and afterward do possesse with Christ an euerlasting kingdome ouer all creatures.","segments":[{"text":"Because by faith I am a mēber of Iesus Christ, & partaker of his","proofs":["Acts 11:26","1 Corinthians 6:15"],"refs":[{"printed":"Acts 11:26","osis":["Acts.11.26"]},{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null},{"text":"annointing, so that I both","proofs":["1 John 2:26","Isaiah 59:21","Joel 2:28"],"refs":[{"printed":"1 John 2:26","osis":["1John.2.26"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"Joel 2:28","osis":["Joel.2.28"]}],"note":null},{"text":"confesse his name, and present my selfe vnto him, a liuely","proofs":["Matthew 10:33"],"refs":[{"printed":"Matthew 10:33","osis":["Matt.10.33"]}],"note":null},{"text":"offering of thankesgiuing, & in this life with a free & good conscience fight against sin and Sathan, and afterward do","proofs":["Romans 12:1","Revelation 4:8, 10","1 Peter 2:9","2 Timothy 2:12","Romans 6:12–13","Revelation 1:6"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]},{"printed":"Revelation 4:8, 10","osis":["Rev.4.8","Rev.4.10"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]},{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]},{"printed":"Romans 6:12–13","osis":["Rom.6.12-Rom.6.13"]},{"printed":"Revelation 1:6","osis":["Rev.1.6"]}],"note":null},{"text":"possesse with Christ an euerlasting kingdome ouer all creatures.","proofs":["1 Timothy 1:18–19"],"refs":[{"printed":"1 Timothy 1:18–19","osis":["1Tim.1.18-1Tim.1.19"]}],"note":null}],"items":[]}],"text":null},{"number":33,"title":null,"part":"OF THE ONLIE BEGOTten Sonne of God.","questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Why Christ is called the onlie begotten Sonne of God, and our Lord.","segments":[{"text":"Why Christ is called the onlie begotten Sonne of God, and our Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"For what cause is Christ called the onely begotten Sonne of God, whereas we also are the sons of God?","answer":"Because Christ is the coeternall, & natural sonne of his eternal Father: but we for his sake by grace, are made the sonnes of the Father by adoption.","segments":[{"text":"Because Christ is the coeternall, & natural sonne of his eternal Father: but we for his sake by grace, are made the","proofs":["John 1:14","Hebrews 1:2","John 3:16"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null},{"text":"sonnes of the Father by adoption.","proofs":["Romans 8:5","Ephesians 1:16","John 1:12","1 John 1:3"],"refs":[{"printed":"Romans 8:5","osis":["Rom.8.5"]},{"printed":"Ephesians 1:16","osis":["Eph.1.16"]},{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null}],"items":[]}],"text":null},{"number":34,"title":null,"part":"OF THE ONLIE BEGOTten Sonne of God.","questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"Wherefore doost thou call him our Lord?","answer":"Because he hauing redeemed our bodie and soule from sinne, not with golde nor with siluer, but with his owne precious blood, and hauing deliuered vs from all the power of the Deuill, doth chalenge vs properly to belong to himselfe.","segments":[{"text":"Because he hauing redeemed our bodie and soule from sinne, not with golde nor with siluer, but with his owne precious blood, and hauing deliuered vs from all the power of the Deuill, doth chalenge vs properly to belong to himselfe.","proofs":["1 Peter 1:18–19","1 Corinthians 6:20","7:23","Ephesians 1:7","1 Timothy 2:6"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]},{"printed":"7:23","osis":["1Cor.7.23"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"1 Timothy 2:6","osis":["1Tim.2.6"]}],"note":null}],"items":[]},{"question":"The vse","answer":"Wee ought safelie and with true assurance of mind, to commit and deliuer ouer our selues for euer to be kept of him as our Lord, & to whome we properly belong, and are his owne peculiar, both in life and in death: the remembrance of this benefit, may also put vs in mind, that we do not hereafter thinke, speak, or deuise any thing, but for his glorie. For in that wee are the Lords, it is meete that wee liue and dye vnto him, and that his wisdome and will, to wit, his word and his spirit, doe gouerne all our actions: for he is appointed by the Father, to be the head of Angels and of the faythfull.","segments":[{"text":"Wee ought safelie and with true assurance of mind, to commit and deliuer ouer our selues for euer to be kept of him as our Lord, & to whome we properly belong, and are his owne peculiar, both in life and in death: the remembrance of this benefit, may also put vs in mind, that we do not hereafter thinke, speak, or deuise any thing, but for his glorie. For in that wee are the Lords, it is meete that wee liue and dye vnto him, and that his wisdome and will, to wit, his word and his spirit, doe gouerne all our actions: for he is appointed by the Father, to be the head of Angels and of the faythfull.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":35,"title":null,"part":"OF THE CONCEPTION of the Sonne of God.","questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The incarnation of the Sonne of God, that is, the conception of Christ by the holy Ghost, his byrth of the virgin Marie, whereof the personall vnion of both natures, and of the fruit of both.","segments":[{"text":"The incarnation of the Sonne of God, that is, the conception of Christ by the holy Ghost, his byrth of the virgin Marie, whereof the personall vnion of both natures, and of the fruit of both.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doost thou beleeue when thou saiest, He was conceiued by the holy Ghost, born of the Virgin Mary.","answer":"That the verie sonne of God, who is, and abideth true and euerlasting God, did, through the woorking of the holy Ghost, take the verie true nature of man, of the flesh and blood of the Virgin Marie: so that he is also of the true seede of Dauid, like vnto his brethren in all things, sinne excepted.","segments":[{"text":"That the verie sonne of God, who is, and abideth true and euerlasting","proofs":["John 1:1","1:5","Romans 1:4","Colossians 1:15","Psalm 2:7","Matthew 3:17","16:16"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]},{"printed":"1:5","osis":["John.1.5"]},{"printed":"Romans 1:4","osis":["Rom.1.4"]},{"printed":"Colossians 1:15","osis":["Col.1.15"]},{"printed":"Psalm 2:7","osis":["Ps.2.7"]},{"printed":"Matthew 3:17","osis":["Matt.3.17"]},{"printed":"16:16","osis":["Matt.16.16"]}],"note":null},{"text":"God, did, through the woorking of the holy Ghost,","proofs":["Romans 9:5","Isaiah 7:14","9:6","1 John 5:20","John 20:28"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"9:6","osis":["Isa.9.6"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"John 20:28","osis":["John.20.28"]}],"note":null},{"text":"take the verie true nature of man, of the flesh","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"and blood of the Virgin Marie: so that he is also of","proofs":["Matthew 1:18, 20","Luke 1:35"],"refs":[{"printed":"Matthew 1:18, 20","osis":["Matt.1.18","Matt.1.20"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null},{"text":"the true seede of Dauid,","proofs":["Psalm 132:11","Acts 2:30","Romans 1:3"],"refs":[{"printed":"Psalm 132:11","osis":["Ps.132.11"]},{"printed":"Acts 2:30","osis":["Acts.2.30"]},{"printed":"Romans 1:3","osis":["Rom.1.3"]}],"note":null},{"text":"like vnto his brethren in all things,","proofs":["Philippians 2:7"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"note":null},{"text":"sinne excepted.","proofs":["Hebrews 4:15","7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"7:26","osis":["Heb.7.26"]}],"note":null}],"items":[]}],"text":null},{"number":36,"title":null,"part":"OF THE CONCEPTION of the Sonne of God.","questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What fruit reapest thou, by the holie conception and byrth of Christ?","answer":"That he is our Mediatour, and by his innocencie and perfect holines, doth couer my sinnes wherein I am conceiued, and keepeth them from comming in the sight of God.","segments":[{"text":"That he is our Mediatour, and by his innocencie and perfect holines, doth couer my sinnes wherein I am conceiued, and keepeth them from comming in the sight of","proofs":["Hebrews 2:16–17"],"refs":[{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]}],"note":null},{"text":"God.","proofs":["Psalm 32:1","1 Corinthians 1:30","Romans 8:3–4","Galatians 4:4–5"],"refs":[{"printed":"Psalm 32:1","osis":["Ps.32.1"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"First hereby our faith is greatly confirmed, that he that was made man: is also the Sonne of God: for how shoulde al things not be very true, whatsoeuer he reporteth vnto vs of God, seeing he hath reueiled nothing to vs of God, but what himselfe sawe and knewe? Againe, our hope is also helped, in that he was so made man, that hee also made man God, and vs the sonnes of God, and euen his brethren, wherewith we may comfort our selues vnder the crosse, & in afflictions. Last of all, our mutual loue one toward an other is hereby inflamed: for there is no so evident token of loue, as that the Creator of all things was made for vs a creature, our lord, our brother, the Sonne of God became the Sonne of man: who woulde not then, to the vttermost of his power follow that our mediatour Iesus Christ, that is, his meeknes and kind disposition, who when as there was nothing higher then he, did for our sake cast him felfe so low, that of his own accord he tooke on him the shape of a seruant (that is, our flesh) and that subiect to al infirmities, even to the death of the Crosse.","segments":[{"text":"First hereby our faith is greatly confirmed, that he that was made man: is also the Sonne of God: for how shoulde al things not be very true, whatsoeuer he reporteth vnto vs of God, seeing he hath reueiled nothing to vs of God, but what himselfe sawe and knewe? Againe, our hope is also helped, in that he was so made man, that hee also made man God, and vs the sonnes of God, and euen his brethren, wherewith we may comfort our selues vnder the crosse, & in afflictions. Last of all, our mutual loue one toward an other is hereby inflamed: for there is no so evident token of loue, as that the Creator of all things was made for vs a creature, our lord, our brother, the Sonne of God became the Sonne of man: who woulde not then, to the vttermost of his power follow that our mediatour Iesus Christ, that is, his meeknes and kind disposition, who when as there was nothing higher then he, did for our sake cast him felfe so low, that of his own accord he tooke on him the shape of a seruant (that is, our flesh) and that subiect to al infirmities, even to the death of the Crosse.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":37,"title":null,"part":"OF CHRISTES SVFFERING.","questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Hitherto of the person: Nowe of the office of Christ, as touching our redemption, the partes whereof are two: his humiliation, & his glorification: to his humiliation belong his suffering, and vnder whome he suffered, and his punishment, that is, the kind of his death.","segments":[{"text":"Hitherto of the person: Nowe of the office of Christ, as touching our redemption, the partes whereof are two: his humiliation, & his glorification: to his humiliation belong his suffering, and vnder whome he suffered, and his punishment, that is, the kind of his death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What beleuest thou when thou saiest, he suffered?","answer":"That in the whole time of his life, which he continued here vpon earth, but especiallie in the end thereof, hee susteined both in body and soule, the wrath of God against the sinne of all mankind, that by his suffering, as by the onely sacrifice of reconciliation, he might both deliuer our souls from everlasting condemnation, and might also purchase for vs, the fauor of God, righteousnes, and euerlasting life.","segments":[{"text":"That in the whole time of his life, which he continued here vpon earth, but especiallie in the end thereof, hee susteined both in body and soule, the wrath of God against the sinne of all mankind, that by his suffering, as by the onely","proofs":["1 Peter 2:24","3:18","Isaiah 53:12"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]},{"printed":"3:18","osis":["1Pet.3.18"]},{"printed":"Isaiah 53:12","osis":["Isa.53.12"]}],"note":null},{"text":"sacrifice of reconciliation, he might both deliuer our souls from everlasting condemnation, and might also purchase for vs, the fauor of God, righteousnes, and euerlasting life.","proofs":["1 John 2:2","4:10","Romans 3:25"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"4:10","osis":["1John.4.10"]},{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null}],"items":[]},{"question":"The Vse.","answer":"By this historie of the grieuous and bitter suffering of Christ, we are put in mind, how hainous a matter sinne is, for the which, God would receiue no ransom, but the death of his only begotten Sonne: Secondly, howe exceeding the loue of Christ toward vs is, who did not sticke to suffer so fearfull torments for vs, that he might reconcile vs vnto God, and might purchase vnto vs life and saluation, which by sin we had lost. Thirdly, to consider what duty wee owe againe, namely, to prepare our selues according to the counsel of Peter, both to suffer patiently, because we are thereunto called, and Christ suffered for vs, leaving vs an Example, that we should followe his steps: And also to resist sinne, because he bare them in his bodie vpon the crosse, that we being dead vnto sinne, might liue vnto righteousnes.","segments":[{"text":"By this historie of the grieuous and bitter suffering of Christ, we are put in mind, how hainous a matter sinne is, for the which, God would receiue no ransom, but the death of his only begotten Sonne: Secondly, howe exceeding the loue of Christ toward vs is, who did not sticke to suffer so fearfull torments for vs, that he might reconcile vs vnto God, and might purchase vnto vs life and saluation, which by sin we had lost. Thirdly, to consider what duty wee owe againe, namely, to prepare our selues according to the counsel of Peter, both to suffer patiently, because we are thereunto called, and Christ suffered for vs, leaving vs an Example, that we should followe his steps: And also to resist sinne, because he bare them in his bodie vpon the crosse, that we being dead vnto sinne, might liue vnto righteousnes.","proofs":["1 Peter 2:21, 24"],"refs":[{"printed":"1 Peter 2:21, 24","osis":["1Pet.2.21","1Pet.2.24"]}],"note":null}],"items":[]}],"text":null},{"number":38,"title":null,"part":"OF CHRISTES SVFFERING.","questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"What reason was there, why he suffered vnder Iudge Pilate?","answer":"That he an Innocent, being condemned before a ciuill Iudge, might set vs free from the straight iudgment of God, which was to fall vppon vs.","segments":[{"text":"That he an Innocent, being condemned before a ciuill Iudge, might","proofs":["Luke 23:14","John 19:4"],"refs":[{"printed":"Luke 23:14","osis":["Luke.23.14"]},{"printed":"John 19:4","osis":["John.19.4"]}],"note":null},{"text":"set vs free from the straight iudgment of God, which was to fall vppon vs.","proofs":["Psalm 69:4","Isaiah 53:4–5","2 Corinthians 5:21","Galatians 3:13"],"refs":[{"printed":"Psalm 69:4","osis":["Ps.69.4"]},{"printed":"Isaiah 53:4–5","osis":["Isa.53.4-Isa.53.5"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]}],"text":null},{"number":39,"title":null,"part":"OF CHRISTES SVFFERING.","questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"Is it any more that he was fastened to the crosse, than if he had bene put to any other kinde of death?","answer":"Yea truelie, it is more: For by this I am sure that hee hath taken vppon him the curse, which did hang ouer me: for the death of the crosse was cursed by God.","segments":[{"text":"Yea truelie, it is more: For by this I am sure that hee hath taken vppon him the curse, which did hang ouer me: for the death of the crosse was cursed by God.","proofs":["Deuteronomy 21:23","Galatians 3:13"],"refs":[{"printed":"Deuteronomy 21:23","osis":["Deut.21.23"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]}],"text":null},{"number":40,"title":null,"part":"OF CHRISTS SVFFERING.","questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That Christ died and was buried, & why, and what fruit there is of it, where of the death of the faithfull, and afterward the meaning of the words, He descended. &c.","segments":[{"text":"That Christ died and was buried, & why, and what fruit there is of it, where of the death of the faithfull, and afterward the meaning of the words, He descended. &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why was it necessarie that Christ should humble himselfe, euen to the death?","answer":"Because the iustice and trueth of God could by no other meanes bee satisfied for our sins, than by the death of the Sonne of God.","segments":[{"text":"Because the iustice and trueth of God could by no other meanes bee satisfied for our sins, than by the death of the","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null},{"text":"Sonne of God.","proofs":["Hebrews 2:9, 14–15","Philippians 2:8"],"refs":[{"printed":"Hebrews 2:9, 14–15","osis":["Heb.2.9","Heb.2.14-Heb.2.15"]},{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[]}],"text":null},{"number":41,"title":null,"part":"OF CHRISTS SVFFERING.","questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"Wherefore was he also buried?","answer":"That hee might, thereby make it knowne that he was truelie dead.","segments":[{"text":"That hee might, thereby make it knowne that he was truelie dead.","proofs":["Acts 13:29","Matthew 27:60","Luke 23:53","John 19:38"],"refs":[{"printed":"Acts 13:29","osis":["Acts.13.29"]},{"printed":"Matthew 27:60","osis":["Matt.27.60"]},{"printed":"Luke 23:53","osis":["Luke.23.53"]},{"printed":"John 19:38","osis":["John.19.38"]}],"note":null}],"items":[]},{"question":"The vse","answer":"So often as we heare the buriall of Christ spoken off, we are thereby put in mind, of the sanctifying of our graues, that they are now no more pittes, wherein the cast bodies of men dye and consume to nothing, but chests and chambers, wherein men are laid vp and safelie kept, against the resurrection that shall surelie come.","segments":[{"text":"So often as we heare the buriall of Christ spoken off, we are thereby put in mind, of the sanctifying of our graues, that they are now no more pittes, wherein the cast bodies of men dye and consume to nothing, but chests and chambers, wherein men are laid vp and safelie kept, against the resurrection that shall surelie come.","proofs":["Isaiah 57:6"],"refs":[{"printed":"Isaiah 57:6","osis":["Isa.57.6"]}],"note":null}],"items":[]}],"text":null},{"number":42,"title":null,"part":"OF CHRISTS SVFFERING.","questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"But seeing Christ died for vs, why must we also die?","answer":"Our death is not a satisfaction for our sinnes, but an vtter destroying of sinne, and a passage into euerlasting life.","segments":[{"text":"Our death is not a satisfaction for our sinnes, but an vtter destroying of sinne, and a passage into euerlasting life.","proofs":["John 5:24","Philippians 1:23","Romans 7:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Wherefore, hauing bene taught, that it is the common condition of all men to die, wee are all and every one of vs put in mind, so to order our life, that whensoeuer God goeth about to call vs out of this valley of miseries, hee may finde vs ready, that is, neither too much intangled with the cares of this life, nor discouraged with the feare of death, both because we knowe this to be the very way of the whole Earth, and also, because whether we liue, or whether we dy, we are our Lord Iesus Christs: who is vnto vs, (as the Apostle saith) both in life and death aduantage.","segments":[{"text":"Wherefore, hauing bene taught, that it is the common condition of all men to die, wee are all and every one of vs put in mind, so to order our life, that whensoeuer God goeth about to call vs out of this valley of miseries, hee may finde vs ready, that is, neither too much intangled with the cares of this life, nor discouraged with the feare of death, both because we knowe this to be the very way of the whole Earth, and also, because whether we liue, or whether we dy, we are our Lord Iesus Christs: who is vnto vs, (as the Apostle saith) both in life and death aduantage.","proofs":["Romans 4:8"],"refs":[{"printed":"Romans 4:8","osis":["Rom.4.8"]}],"note":null}],"items":[]}],"text":null},{"number":43,"title":null,"part":"OF CHRISTS SVFFERING.","questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What profit receiue we further by the sacrifice and death of Christ?","answer":"That by the power of his death, our olde man is crucified together with him, and is also dead and buried, that the euill concupiscences and desires of the flesh, may not hereafter raigne in vs, but that we may offer our selues vnto him a Sacrifice of thanksgiuing.","segments":[{"text":"That by the power of his death, our olde man is crucified together with him, and is also dead and buried, that the euill concupiscences and desires of the flesh, may not hereafter","proofs":["Romans 6:6–7"],"refs":[{"printed":"Romans 6:6–7","osis":["Rom.6.6-Rom.6.7"]}],"note":null},{"text":"raigne in vs, but that we may","proofs":["Romans 6:12"],"refs":[{"printed":"Romans 6:12","osis":["Rom.6.12"]}],"note":null},{"text":"offer our selues vnto him a Sacrifice of thanksgiuing.","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null}],"items":[]}],"text":null},{"number":44,"title":null,"part":"OF CHRISTS SVFFERING.","questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"Why is this added, He descended into hell?","answer":"That in my greatest sorrowes, and most grieuous temptations, I may vphold my self with this comfort, that my lord Iesus Christ, by the vnspeakable anguish, torments and terrours of his soule, whereinto he was plunged, both before, and especially as hee was hanging vppon the Crosse, hath deliuered me from the anguish and torments of hell.","segments":[{"text":"That in my greatest sorrowes, and most grieuous temptations, I may vphold my self with this comfort, that my lord Iesus Christ, by the vnspeakable anguish, torments and terrours of his soule, whereinto he was plunged, both before, and especially as hee was hanging vppon the Crosse, hath deliuered me from the anguish and torments of hell.","proofs":["Isaiah 53:10","Matthew 27:46"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Wherefore wee receiue no small fruit and comfort, even of this part of Christs humbling, whereby we may sustaine our selues in extreme sorrows, and in most grieuous tentations: for if our conscience do trouble vs with the multitude of our sinnes, for the which we tremble at Gods iudgment, who threatneth vnto sin everlasting condemnation, this shield of fayth is ready at hand: That Christ did most bitterlie indure in his soule, the anguishe of conscience for our sinnes, together with the sence and feeling of Gods iudgment and wrath, when hee complained and said. My soul is heauie even to the death: If Satan also set vpon vs, and set before our eies that gulfe, then which, non can be more fearful, as if God had forsaken and cast vs away, and would not vouchsafe to heare vs, as if hee had conspired our destruction, lette vs then call to minde, that the Sonne of God, was therefore heard and deliuered when he groned, and cried out. My God, my God, why hast thou forsaken me? that we might not for euer be forsaken. Last of all, seeing wee haue such a Mediatour, who did wrestle with the power of the diuel, with the horror of death, and with the paines of Hell, whoe woulde not here bee confirmed against any anguish and sorrowe, being perswaded of the good will of so mightie a Prince and highe Priest towards him? who both in all things was tempted alike, yet without sinne, and in whome strait after his resurrection, that triumphant song which the Prophet made of him was fulfilled, O death, I will be thy death, O graue, I will be thy destruction: whereunto the Apostle alludeth, as being in vs likwise, to be fulfilled in the blessed resurrection. Death is swallowed vpp in victory, O Death where is thy victorie? O graue, where is thy sting? wherevpon sayth Hillarie: The Crosse, death, and hell, are our life.","segments":[{"text":"Wherefore wee receiue no small fruit and comfort, even of this part of Christs humbling, whereby we may sustaine our selues in extreme sorrows, and in most grieuous tentations: for if our conscience do trouble vs with the multitude of our sinnes, for the which we tremble at Gods iudgment, who threatneth vnto sin everlasting condemnation, this shield of fayth is ready at hand: That Christ did most bitterlie indure in his soule, the anguishe of conscience for our sinnes, together with the sence and feeling of Gods iudgment and wrath, when hee complained and said. My soul is heauie even to the death: If Satan also set vpon vs, and set before our eies that gulfe, then which, non can be more fearful, as if God had forsaken and cast vs away, and would not vouchsafe to heare vs, as if hee had conspired our destruction, lette vs then call to minde, that the Sonne of God, was therefore heard and deliuered when he groned, and cried out. My God, my God, why hast thou forsaken me?","proofs":["Mark 14:34"],"refs":[{"printed":"Mark 14:34","osis":["Mark.14.34"]}],"note":null},{"text":"that we might not for euer be forsaken. Last of all, seeing wee haue such a Mediatour, who did wrestle with the power of the diuel, with the horror of death, and with the paines of Hell, whoe woulde not here bee confirmed against any anguish and sorrowe,","proofs":["Matthew 27:46","Hebrews 5:7"],"refs":[{"printed":"Matthew 27:46","osis":["Matt.27.46"]},{"printed":"Hebrews 5:7","osis":["Heb.5.7"]}],"note":null},{"text":"being perswaded of the good will of so mightie a Prince and highe Priest towards him? who both in all things was tempted alike, yet without sinne, and in whome strait after his resurrection, that triumphant song which the Prophet made of him was fulfilled, O death,","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"I will be thy death, O graue, I will be thy destruction: whereunto the Apostle alludeth, as being in vs likwise, to be fulfilled in the blessed resurrection. Death is swallowed vpp in victory,","proofs":["Hosea 13:14"],"refs":[{"printed":"Hosea 13:14","osis":["Hos.13.14"]}],"note":null},{"text":"O Death where is thy victorie? O graue, where is thy sting? wherevpon sayth Hillarie: The Crosse, death, and hell, are our life.","proofs":["1 Corinthians 15:54, 54"],"refs":[{"printed":"1 Corinthians 15:54, 54","osis":["1Cor.15.54","1Cor.15.54"]}],"note":null}],"items":[]}],"text":null},{"number":45,"title":null,"part":"OF CHRISTES RISING againe from the deade.","questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Christs rising againe, and the fruite thereof: 2 His ascending into Heauen, and how far he is present at this day in his Church: also of the vnseperable coniunction of the two natures in Christ: Last of all, of the fruit of Christes ascention.","segments":[{"text":"Christs rising againe, and the fruite thereof: 2 His ascending into Heauen, and how far he is present at this day in his Church: also of the vnseperable coniunction of the two natures in Christ: Last of all, of the fruit of Christes ascention.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth Christes rising again profite vs?","answer":"First, by his rising againe, he hath ouercome death, that he might make vs partakers of that righteousnesse, which hee purchased for vs by his death. Secondly, wee also now by the power thereof, are raised vp vnto a new life. Last of all, the rising again of Christ our head, is a pledge vnto vs of our glorious resurrection.","segments":[{"text":"First, by his rising againe, he hath ouercome death, that he might make vs partakers of that righteousnesse, which hee purchased for vs by his death. Secondly, wee also now by the power thereof, are","proofs":["1 Corinthians 15:16, 54–55","Romans 4:25","1 Peter 1:3, 21"],"refs":[{"printed":"1 Corinthians 15:16, 54–55","osis":["1Cor.15.16","1Cor.15.54-1Cor.15.55"]},{"printed":"Romans 4:25","osis":["Rom.4.25"]},{"printed":"1 Peter 1:3, 21","osis":["1Pet.1.3","1Pet.1.21"]}],"note":null},{"text":"raised vp vnto a new life. Last of all, the rising again of Christ our head, is a","proofs":["Romans 6:4","Colossians 3:1","Ephesians 2:5"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null},{"text":"pledge vnto vs of our glorious resurrection.","proofs":["1 Corinthians 15:12","Romans 8:11"],"refs":[{"printed":"1 Corinthians 15:12","osis":["1Cor.15.12"]},{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"This pledg we ought to set against the wicked speeches of some, who say: Who ever came againe from the dead, to certifie vs of that heauenly life? as who say, the resurrection of Christ were not a sufficient testimonie and seal of the same resurrection, to be at the last accomplished in our bodies also, and in our flesh.","segments":[{"text":"This pledg we ought to set against the wicked speeches of some, who say: Who ever came againe from the dead, to certifie vs of that heauenly life? as who say, the resurrection of Christ were not a sufficient testimonie and seal of the same resurrection, to be at the last accomplished in our bodies also, and in our flesh.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":46,"title":null,"part":"OF CHRISTES RISING againe from the deade.","questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"Howe doost thou vnderstande, that He ascended into heauen?","answer":"That in the sight of his Disciples, Christ was taken vp frō earth to heauen, and is yet there for vs, & shall be till he come againe to iudge the quick and the dead.","segments":[{"text":"That in the sight of his Disciples, Christ was taken vp frō earth to heauen, and is","proofs":["Acts 1:9","Mark 16:19","Luke 24:51"],"refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]},{"printed":"Mark 16:19","osis":["Mark.16.19"]},{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null},{"text":"yet there for vs, & shall be till he come againe to iudge the quick and the","proofs":["Hebrews 4:14","7:25","9:11","Romans 8:34","Ephesians 4:10","Colossians 3:1"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]},{"printed":"7:25","osis":["Heb.7.25"]},{"printed":"9:11","osis":["Heb.9.11"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null},{"text":"dead.","proofs":["Acts 1:11","Matthew 24:30"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null}],"items":[]}],"text":null},{"number":47,"title":null,"part":"OF CHRISTES RISING againe from the deade.","questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"What then, is not Christ with vs as he promised, vnto the end of the world?","answer":"Christ is true God and true man: therefore according to his manhead, he is not now vpon earth, but according to his Godhead, his grace, and his spirite, he is at no time from vs.","segments":[{"text":"Christ is true God and true man: therefore according to his manhead, he is not now vpon earth, but according to his Godhead, his grace, and his spirite, he","proofs":["Matthew 28:20","26:11","John 16:17–18","Acts 3:21"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"26:11","osis":["Matt.26.11"]},{"printed":"John 16:17–18","osis":["John.16.17-John.16.18"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"is at no time from vs.","proofs":["John 14:17","16:13"],"refs":[{"printed":"John 14:17","osis":["John.14.17"]},{"printed":"16:13","osis":["John.16.13"]}],"note":null}],"items":[]}],"text":null},{"number":48,"title":null,"part":"OF CHRISTES RISING againe from the deade.","questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"And are not the two natures in Christ, by this means pulled a sunder, if the manhead bee not wheresoeuer the Godhead is?","answer":"Not a whit, for seeing the Godhed cannot be contained in any compasse, and is present in all places, it followeth necessarilie, that it is without the nature of man which it hath taken, & yet neuertheles, is in it also, and remaineth personallie vnited vnto it.","segments":[{"text":"Not a whit, for seeing the Godhed cannot be contained in any compasse, and is present in all places, it followeth necessarilie, that it is without the nature of man which it hath taken, & yet neuertheles, is in it also, and","proofs":["Acts 7:49","17:27","Jeremiah 23:24"],"refs":[{"printed":"Acts 7:49","osis":["Acts.7.49"]},{"printed":"17:27","osis":["Acts.17.27"]},{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null},{"text":"remaineth personallie vnited vnto it.","proofs":["Colossians 2:9","John 3:13","11:15","Matthew 28:6"],"refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"11:15","osis":["John.11.15"]},{"printed":"Matthew 28:6","osis":["Matt.28.6"]}],"note":null}],"items":[]}],"text":null},{"number":49,"title":null,"part":"OF CHRISTES RISING againe from the deade.","questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"What fruit doth Christs ascending into heauen bring vs?","answer":"First, that he maketh intercession in Heuen vnto his Father for vs. Secondly, that we haue our flesh in heauen, that by this, as by a certain pledg we may be assured, that he who is our head, wil lift vp vnto him, vs that are his mēbers. Thirdly, that he sendeth vnto vs his spirit, as a pledg betwene vs, by the working whereof, we seeke not things on earth, but thinges that are aboue, where hee sitteth at the right hand of God.","segments":[{"text":"First, that he maketh intercession in Heuen vnto his Father for vs. Secondly, that we haue our flesh in heauen, that by this, as by a certain pledg we may be assured, that he who is our head, wil","proofs":["1 John 2:1–2","Romans 8:34"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"lift vp vnto him, vs that are his mēbers. Thirdly, that he","proofs":["John 14:2","20:17","Ephesians 2:6"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]},{"printed":"20:17","osis":["John.20.17"]},{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null},{"text":"sendeth vnto vs his spirit, as a pledg betwene vs, by the working whereof, we seeke not things on earth, but thinges that are aboue, where hee","proofs":["John 14:16","16:7","2 Corinthians 1:22","5:5"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"16:7","osis":["John.16.7"]},{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]},{"printed":"5:5","osis":["2Cor.5.5"]}],"note":null},{"text":"sitteth at the right hand of God.","proofs":["Colossians 3:1","Philippians 3:20"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"As that maketh for our comforte, that hee sendeth his spirit vnto vs, so againe, hauing receaued this pledg of the Spirit, we are warned, not to seeke for the thinges on Earth, but the things that are aboue, for to that end, did he asscend into heauen, and from thence, bestowe his spirit vpon vs, that by the power thereof, shed abroade in our hartes, we might bee lifted from these earthlie, present, and carnall things, to long after things heauenly, things to come, and thinges spirituall. Hereupon sayth Paul, Seeke those things that are aboue, where Christ sitteth at the right hand of God: set your mind on things aboue, and not on things on earth.","segments":[{"text":"As that maketh for our comforte, that hee sendeth his spirit vnto vs, so againe, hauing receaued this pledg of the Spirit, we are warned, not to seeke for the thinges on Earth, but the things that are aboue, for to that end, did he asscend into heauen, and from thence, bestowe his spirit vpon vs, that by the power thereof, shed abroade in our hartes, we might bee lifted from these earthlie, present, and carnall things, to long after things heauenly, things to come, and thinges spirituall. Hereupon sayth Paul, Seeke those things that are aboue,","proofs":["John 16:11"],"refs":[{"printed":"John 16:11","osis":["John.16.11"]}],"note":null},{"text":"where Christ sitteth at the right hand of God: set your mind on things aboue, and not on things on earth.","proofs":["Colossians 3:1"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null}],"items":[]}],"text":null},{"number":50,"title":null,"part":"OF CHRISTES ASCENDING into Heauen.","questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The sitting at the right hand, and the fruit thereof, which is the third degree of Christs exaltation.","segments":[{"text":"The sitting at the right hand, and the fruit thereof, which is the third degree of Christs exaltation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why is it added, he sitteth at the right hand of God?","answer":"Because Christ did therefore asscēd into heauē, that he might therby declare himself the head of his church, by which his Father gouerneth all things.","segments":[{"text":"Because Christ did therefore asscēd into heauē, that he might therby declare himself the head of his church, by which his Father","proofs":["Ephesians 1:20","5:23","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]},{"printed":"5:23","osis":["Eph.5.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null},{"text":"gouerneth all things.","proofs":["Matthew 28:18","John 5:22"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"John 5:22","osis":["John.5.22"]}],"note":null}],"items":[]}],"text":null},{"number":51,"title":null,"part":"OF CHRISTES ASCENDING into Heauen.","questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What doth this glory of Christ our head availe vs?","answer":"First, that by the holie Ghost hee powreth vpon vs his members heauenly guifts: And then, that by his power, he doth protect and defend vs against all enemies.","segments":[{"text":"First, that by the holie Ghost hee powreth vpon vs his members heauenly guifts: And then, that by his power, he doth","proofs":["Ephesians 4:10"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"protect and defend vs against all enemies.","proofs":["Psalm 2:9","110:2","John 10:28","Ephesians 4:8"],"refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]},{"printed":"110:2","osis":["Ps.110.2"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Which being so, and seeing so mighty a Lord reigneth for vs, who is not onlie able, but willing also to doe, whatsoeuer is good for our saluation, to whome, while he reigned in his humilitie, euen the very Deuills became suiters: to whome, gouerning his kingdome in the dayes of his flesh, the Sea, the winds, and the storms were obedient: vnles we rest in his protection, whoe now sitting at the right hand of God, is Lord of heauen and earth, and gouerneth all thinges at his pleasure, we are most worthie, whome Christ should much more vpbraid with our shamefull cowardlines, then he did long agoe his disciples, because in the stormes of aduersitie our fayth dooth not rise higher by the consideration of so great matters.","segments":[{"text":"Which being so, and seeing so mighty a Lord reigneth for vs, who is not onlie able, but willing also to doe, whatsoeuer is good for our saluation, to whome, while he reigned in his humilitie, euen the very Deuills became suiters: to whome, gouerning his kingdome in the dayes of his flesh, the Sea, the winds, and the storms were obedient: vnles we rest in his protection, whoe now sitting at the right hand of God, is Lord of heauen and earth, and gouerneth all thinges at his pleasure, we are most worthie, whome Christ should much more vpbraid with our shamefull cowardlines, then he did long agoe his disciples, because in the stormes of aduersitie our fayth dooth not rise higher by the consideration of so great matters.","proofs":["Matthew 8:31"],"refs":[{"printed":"Matthew 8:31","osis":["Matt.8.31"]}],"note":null}],"items":[]}],"text":null},{"number":52,"title":null,"part":"OF CHRISTS COMMING againe to judgement.","questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Christes comming againe to iudgement. 2 The fruit or comfort thereof.","segments":[{"text":"Christes comming againe to iudgement. 2 The fruit or comfort thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What comfort dooth Christes comming againe to judge the quicke and the dead bring to thee?","answer":"That in all miseries and persecutions, I lift vp my head, and waite for him, who did before stand in my stead before Gods iudgmēt seat, & did falte away all curse from me, to come from heauen as a Iudge, to throwe all his and mine enemies into euerlasting paines, and to receiue me with al the elect vnto himself, into heauenly ioies and euerlasting glorie.","segments":[{"text":"That in all miseries and persecutions, I lift vp my head, and waite for him, who did before stand in my stead before Gods iudgmēt seat, & did","proofs":["Luke 21:28","Romans 8:23–24","Philippians 3:10","Titus 2:13"],"refs":[{"printed":"Luke 21:28","osis":["Luke.21.28"]},{"printed":"Romans 8:23–24","osis":["Rom.8.23-Rom.8.24"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null},{"text":"falte away all curse from me, to come from heauen as a Iudge, to throwe all his and mine enemies into euerlasting paines, and to","proofs":["2 Thessalonians 1:6–7","1 Thessalonians 4:10"],"refs":[{"printed":"2 Thessalonians 1:6–7","osis":["2Thess.1.6-2Thess.1.7"]},{"printed":"1 Thessalonians 4:10","osis":["1Thess.4.10"]}],"note":null},{"text":"receiue me with al the elect vnto himself, into heauenly ioies and euerlasting glorie.","proofs":["Matthew 25:41"],"refs":[{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null}],"items":[]},{"question":"The vse","answer":"Which being so, it is likewise most meet that every one of vs should so prepare himselfe, that he may so much the more comfortably look for, and be ready to receiue such a Iudge, that shalbe soe gratious and so mercifull vnto him. And wee shall duely prepare our selues to the iudgment of Christ, if following his counsell, Wee haue our loynes girded vppe, and our lamps burning: that is, if first wee haue fayth the true marriage garment, which leaneth vpon a sure foundation, to wit, the merite of Christ alone, who deliuereth vs from the wrath to come.","segments":[{"text":"Which being so, it is likewise most meet that every one of vs should so prepare himselfe, that he may so much the more comfortably look for, and be ready to receiue such a Iudge, that shalbe soe gratious and so mercifull vnto him. And wee shall duely prepare our selues to the iudgment of Christ, if following his counsell, Wee haue our loynes girded vppe, and our lamps burning: that is, if first wee haue fayth the true marriage garment, which leaneth vpon a sure foundation, to wit, the merite of Christ alone, who deliuereth vs from the wrath to come.","proofs":["Luke 12:36–37","Matthew 22:11"],"refs":[{"printed":"Luke 12:36–37","osis":["Luke.12.36-Luke.12.37"]},{"printed":"Matthew 22:11","osis":["Matt.22.11"]}],"note":null}],"items":[]}],"text":null},{"number":53,"title":null,"part":"OF GOD THE holie Ghost.","questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the holy Ghost, true, and euerlasting God, with the Father and the Son, and of his office, or working, and effects in vs.","segments":[{"text":"Of the holy Ghost, true, and euerlasting God, with the Father and the Son, and of his office, or working, and effects in vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What beleeuest thou of the holy Ghost?","answer":"First, that he is true God, and coeternall with the euerlasting Father, and the sonne. Then, that hee is also giuen to mee, that through faith hee may make me partaker of Christ and all his benefits, may comfort me, and abide with me for euer.","segments":[{"text":"First, that he is true God, and coeternall with the euerlasting Father, and the sonne. Then, that hee is also","proofs":["Genesis 1:2","Isaiah 48:16","1 Corinthians 3:16","6:19","Acts 5:3–4"],"refs":[{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Isaiah 48:16","osis":["Isa.48.16"]},{"printed":"1 Corinthians 3:16","osis":["1Cor.3.16"]},{"printed":"6:19","osis":["1Cor.6.19"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"giuen to mee, that through faith hee may","proofs":["Matthew 28:19","2 Corinthians 1:2"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 1:2","osis":["2Cor.1.2"]}],"note":null},{"text":"make me partaker of Christ and all his benefits, may","proofs":["Galatians 3:14","1 Peter 1:2","1 Corinthians 6:17"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"comfort me, and","proofs":["Acts 9:31"],"refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null},{"text":"abide with me for euer.","proofs":["John 16","1 Peter 4:14"],"refs":[{"printed":"John 16","osis":["John.16"]},{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The remembrance of this so excellent a benefit bestowed vpon vs, namely, that God hath made vs partakers, of his spirit, ought likewise to prick vs forward to holines of life. For seeing the spirit of the father, & of Christ, is called holy, not only by nature, but also, because in whome soeuer he is, he doth sanctifie, and seperate them from the vncleannes of the worlde, it is meete that by our deeds we should shew that he dwelleth in vs, and therefore, that that waightie exhortation of the Father, shoulde be alwaies before our eies: Greue not the spirit of God, by whome yee are sealed to the day of Redemption: hee is grieued and made sad by vncleane thoughts, words, and deeds, by licentious and filthy manners, as on the other side, he is delighted, and reioyceth in true humilitie, holines, and grauitie, in framing our words, and all the actions of our whole life according to the rule of Gods word.","segments":[{"text":"The remembrance of this so excellent a benefit bestowed vpon vs, namely, that God hath made vs partakers, of his spirit, ought likewise to prick vs forward to holines of life. For seeing the spirit of the father, & of Christ, is called holy, not only by nature, but also, because in whome soeuer he is, he doth sanctifie, and seperate them from the vncleannes of the worlde, it is meete that by our deeds we should shew that he dwelleth in vs, and therefore, that that waightie exhortation of the Father, shoulde be alwaies before our eies: Greue not the spirit of God, by whome yee are sealed to the day of Redemption: hee is grieued and made sad by vncleane thoughts, words, and deeds, by licentious and filthy manners, as on the other side, he is delighted, and reioyceth in true humilitie, holines, and grauitie, in framing our words, and all the actions of our whole life according to the rule of Gods word.","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null}],"items":[]}],"text":null},{"number":54,"title":null,"part":"OF THE CHVRCH.","questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the Catholike Church, and the notes thereof, of the Communion of Saints, and the forgiuenes of sinnes.","segments":[{"text":"Of the Catholike Church, and the notes thereof, of the Communion of Saints, and the forgiuenes of sinnes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What beleeuest thou of the Catholike Church of Christ?","answer":"I beleeue that the son of God, doth by his holie Spirit and by the word, gather vnto himselfe out of al mankind, from the beginning of the world vnto the end, a congregation chosen to euerlasting life, agreeing in true faith, and dooth maintaine and preserue the same, and that I am a liuely member of that congregation, and shal so, for euer abide.","segments":[{"text":"I beleeue that the son of God, doth by his holie Spirit and by the","proofs":["John 10:11"],"refs":[{"printed":"John 10:11","osis":["John.10.11"]}],"note":null},{"text":"word, gather vnto himselfe out of al","proofs":["Acts 2:46","Ephesians 4:3–5"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"Ephesians 4:3–5","osis":["Eph.4.3-Eph.4.5"]}],"note":null},{"text":"mankind, from the","proofs":["Matthew 16:18","John 10:28"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"beginning of the world vnto the","proofs":["Genesis 26:4"],"refs":[{"printed":"Genesis 26:4","osis":["Gen.26.4"]}],"note":null},{"text":"end, a congregation","proofs":["Romans 8:29–30","Ephesians 1:10","1 Peter 1:20"],"refs":[{"printed":"Romans 8:29–30","osis":["Rom.8.29-Rom.8.30"]},{"printed":"Ephesians 1:10","osis":["Eph.1.10"]},{"printed":"1 Peter 1:20","osis":["1Pet.1.20"]}],"note":null},{"text":"chosen to euerlasting life, agreeing in true faith, and dooth maintaine and","proofs":["1 John 3:21","2 Corinthians 13:5"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]},{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"preserue the same, and that I am a liuely","proofs":["Isaiah 59:21","Romans 1:16","10:14, 17","Ephesians 5:26"],"refs":[{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"10:14, 17","osis":["Rom.10.14","Rom.10.17"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"member of that congregation, and shal so,","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"for euer abide.","proofs":["1 Corinthians 1:8–9","Romans 8:35","Psalm 71:18"],"refs":[{"printed":"1 Corinthians 1:8–9","osis":["1Cor.1.8-1Cor.1.9"]},{"printed":"Romans 8:35","osis":["Rom.8.35"]},{"printed":"Psalm 71:18","osis":["Ps.71.18"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"The vse of this article consisteth in this, that I beleeue, my selfe also to be a liuely member of that congregation, and that I shall so for euer abide: which every man shall by this meanes profitablie knowe, namely, if he consider, that even at this day also, the Sonne of God dooth gather vnto himselfe a Church, while he prouideth, that his Gospell be publikely preached by ministers lawfully therevnto called, and the Sacraments by them administred, according to that rule which he hath left.","segments":[{"text":"The vse of this article consisteth in this, that I beleeue, my selfe also to be a liuely member of that congregation, and that I shall so for euer abide: which every man shall by this meanes profitablie knowe, namely, if he consider, that even at this day also, the Sonne of God dooth gather vnto himselfe a Church, while he prouideth, that his Gospell be publikely preached by ministers lawfully therevnto called, and the Sacraments by them administred, according to that rule which he hath left.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":55,"title":null,"part":"OF THE CHVRCH.","questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What meaneth the Communion of Saintes?","answer":"First, that all, and euerie one of the beleeuers haue felowship with Christ and all his benefites, as beeing members of him. Secondly, that euery one who hath receiued gifts, ought to imploy them readily and cheerfullie, for the common profite and saluation of all.","segments":[{"text":"First, that all, and euerie one of the beleeuers haue felowship with Christ and all his benefites, as beeing members of him. Secondly, that euery one who hath receiued gifts, ought to imploy them readily and","proofs":["John 1:3","Romans 8:32","1 Corinthians 12:13, 21","6:17"],"refs":[{"printed":"John 1:3","osis":["John.1.3"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Corinthians 12:13, 21","osis":["1Cor.12.13","1Cor.12.21"]},{"printed":"6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"cheerfullie, for the common profite and saluation of all.","proofs":["1 Corinthians 13:5","Philippians 2:4–6"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]},{"printed":"Philippians 2:4–6","osis":["Phil.2.4-Phil.2.6"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"This Communion is double, the one inwarde, whereby such as the Lord hath in this visible Church alwaies chosen, that is, true beleeuers, are vnited by the same spirit with the Father, & his Sonne Iesus Christ, and one with an other among themselues: the other outward, standing in the mutual duties of Charity, which the faithfull exercise one toward another.","segments":[{"text":"This Communion is double, the one inwarde, whereby such as the Lord hath in this visible Church alwaies chosen, that is, true beleeuers, are vnited by the same spirit with the Father, & his Sonne Iesus Christ, and one with an other among themselues: the other outward, standing in the mutual duties of Charity, which the faithfull exercise one toward another.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":56,"title":null,"part":"OF THE CHVRCH.","questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou concerning the forgiuenesse of sinnes?","answer":"I beleeue, that God for the satisfaction of Christ, hath quite put out of his remembrance all my sinnes, and euen that corruption also, wherewith I must striue al my life long, and doth freely giue vnto me the righteousnesse of Christ, so that I shall neuer come into iudgement.","segments":[{"text":"I beleeue, that God for the satisfaction of Christ, hath quite put out of his remembrance","proofs":["John 2:2","2 Corinthians 5:19, 21"],"refs":[{"printed":"John 2:2","osis":["John.2.2"]},{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]}],"note":null},{"text":"all my sinnes, and euen that corruption also, wherewith I must striue al my life long, and doth freely giue vnto me the righteousnesse of Christ, so that I shall neuer","proofs":["Jeremiah 31:34","Psalm 103:3–4, 10–11","Romans 7:22, 25","8:1–3"],"refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]},{"printed":"Psalm 103:3–4, 10–11","osis":["Ps.103.3-Ps.103.4","Ps.103.10-Ps.103.11"]},{"printed":"Romans 7:22, 25","osis":["Rom.7.22","Rom.7.25"]},{"printed":"8:1–3","osis":["Rom.8.1-Rom.8.3"]}],"note":null},{"text":"come into iudgement.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"The affection and loue of God, which he beareth toward vs in Christ, shall serue vs to this vse: first, to make vs take heed, that no doubting of the mercy and goodnes of God, in forgiuing vs our sinnes, do at any time creepe vpon vs, as if God did not from his hart, truely forgiue vs. Secondly, to driue out al such security, wherby it vsually commeth to passe, that men do carelesly sleepe in their sinnes, considering, that both sinne dwelleth in vs, wherewith we must striue al our life long, and also, that by this readines & goodnes of God, freely to forgiue vs our sinnes, wee are the rather prouoked, more carefully to avoid sinne, according to the doctrine of S. Iohn, who when he had taught, that if we confesse our sinnes, the Lord is faythful, and iust to forgiue vs our sinnes. Least any man might hereupon flatter himselfe in sinne, he meeteth with it by this admonition: Little children, these things I write vnto you, that you sinne not: as also Ezechiel, or rather God himself by the prophet, speketh most seuerely against such frowardnes: When I say vnto the righteous man, thou shalt surely liue, if he trusting to his owne righteousnes commit iniquitie, all his righteous deeds shall not bee remembred, but in that his iniquitie which he hath committed, he shall die.","segments":[{"text":"The affection and loue of God, which he beareth toward vs in Christ, shall serue vs to this vse: first, to make vs take heed, that no doubting of the mercy and goodnes of God, in forgiuing vs our sinnes, do at any time creepe vpon vs, as if God did not from his hart, truely forgiue vs. Secondly, to driue out al such security, wherby it vsually commeth to passe, that men do carelesly sleepe in their sinnes, considering, that both sinne dwelleth in vs, wherewith we must striue al our life long, and also, that by this readines & goodnes of God, freely to forgiue vs our sinnes, wee are the rather prouoked, more carefully to avoid sinne, according to the doctrine of S. Iohn, who when he had taught, that if we confesse our sinnes, the Lord is faythful, and iust to forgiue vs our sinnes. Least any man might hereupon flatter himselfe in sinne, he meeteth with it by this admonition: Little children,","proofs":["John 1:9","Romans 6:11"],"refs":[{"printed":"John 1:9","osis":["John.1.9"]},{"printed":"Romans 6:11","osis":["Rom.6.11"]}],"note":null},{"text":"these things I write vnto you, that you sinne not: as also Ezechiel, or rather God himself by the prophet, speketh most seuerely against such frowardnes: When I say vnto the righteous man,","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"thou shalt surely liue, if he trusting to his owne righteousnes commit iniquitie, all his righteous deeds shall not bee remembred, but in that his iniquitie which he hath committed, he shall die.","proofs":["Ezekiel 33:13"],"refs":[{"printed":"Ezekiel 33:13","osis":["Ezek.33.13"]}],"note":null}],"items":[]}],"text":null},{"number":57,"title":null,"part":"OF THE RESVRRECTIon of the flesh.","questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the resurrection of the flesh, and of life euerlasting, and of the fruit of them both.","segments":[{"text":"Of the resurrection of the flesh, and of life euerlasting, and of the fruit of them both.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What comfort doth the resurrectiō of the flesh minister vnto thee?","answer":"Not only, that my soul shal straight way after it is departed out of the bodie, be taken vp vnto Christ the head thereof, but that this flesh of mine also, being raised vppe by the power of Christ, shal bee vnited againe to my soule, and shalbe made conformable vnto the glorious body of Christ.","segments":[{"text":"Not only, that my soul shal straight way after it is departed out of the bodie, be taken vp vnto Christ the head thereof, but that this flesh of mine also, being raised vppe by the power of Christ, shal bee vnited againe to my soule, and shalbe","proofs":["Luke 23:43","Philippians 1:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"made conformable vnto the glorious body of Christ.","proofs":["1 Corinthians 15:52","Job 19:25–26","1 John 3:2","Philippians 3:21"],"refs":[{"printed":"1 Corinthians 15:52","osis":["1Cor.15.52"]},{"printed":"Job 19:25–26","osis":["Job.19.25-Job.19.26"]},{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[]},{"question":"The vse","answer":"Wherefore, seeing wee haue this ground of the resurrection of our flesh, from hence is ministred vnto vs, that comfort which is necessary. 1. To take away al heauines, which we conceiue for the dead, according to Pauls doctrine: I would not haue you ignorant brethren, concerning those that sleepe, that you sorrow not as others that haue no hope: For if we beleeue that Iesus dyed and rose againe, so also shall God bring with him those that are layd a sleepe in Iesus. 2. To driue a way all feare of death by the hope of a better life, to which we shall come by the resurrection, in respect of which end, Tertullian doubted not to cal the resurrection of the sleshe, the confidence of Christians. 3. To incourage vs vnto good works, not to deserue any thing, but because life is promised to them that do well. Last of all, that by remembring the resurrection to come, we may be hindred from evill doing, euen because of the punishment then threatned to evill doers.","segments":[{"text":"Wherefore, seeing wee haue this ground of the resurrection of our flesh, from hence is ministred vnto vs, that comfort which is necessary. 1. To take away al heauines, which we conceiue for the dead, according to Pauls doctrine: I would not haue you ignorant brethren, concerning those that sleepe, that you sorrow not as others that haue no hope: For if we beleeue that Iesus dyed and rose againe, so also shall God bring with him those that are layd a sleepe in Iesus.","proofs":["1 Thessalonians 4:13"],"refs":[{"printed":"1 Thessalonians 4:13","osis":["1Thess.4.13"]}],"note":null},{"text":"2. To driue a way all feare of death by the hope of a better life, to which we shall come by the resurrection, in respect of which end, Tertullian doubted not to cal the resurrection of the sleshe, the confidence of Christians. 3. To incourage vs vnto good works, not to deserue any thing, but because life is promised to them that do well. Last of all, that by remembring the resurrection to come, we may be hindred from evill doing, euen because of the punishment then threatned to evill doers.","proofs":["2 Corinthians 5:1"],"refs":[{"printed":"2 Corinthians 5:1","osis":["2Cor.5.1"]}],"note":null}],"items":[]}],"text":null},{"number":58,"title":null,"part":"OF THE RESVRRECTIon of the flesh.","questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"What comfort receiuest thou by the Article of everlasting life?","answer":"That because in this present life, I feele the beginnings of everlasting ioy in my hart, I shall after this life inioy full & perfect blessednes, wherein I shall praise God for euer: which blessednes neither eie hath seene, nor eare hath hard, nor any man can conceiue.","segments":[{"text":"That because in this present life, I feele the beginnings of everlasting ioy in my hart, I","proofs":["2 Corinthians 5:2–3"],"refs":[{"printed":"2 Corinthians 5:2–3","osis":["2Cor.5.2-2Cor.5.3"]}],"note":null},{"text":"shall after this life inioy full & perfect blessednes, wherein I shall praise God for euer: which blessednes neither eie hath seene, nor eare hath hard, nor any man can conceiue.","proofs":["1 Corinthians 2:9","John 17:3"],"refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]},{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[]},{"question":"The Vse.","answer":"It is the duty of every faithfull man, by a true fayth, and ful and stedfast perswasion, to apply vnto himselfe this comfort, generally propounded out of the assurance of euerlasting life, wher vnto this clause leadeth euery man: I beleeue the life everlasting, that is, I am perswaded that both in soule and body, I shal attaine that life everlasting, and that the same life which is in Christ Iesus, shalbe reueiled in me, and that when Christ shal appeare, then shal I also be with him in glorie. For first, Christ wil not breake his promise, who as he hath promised euerlasting life, to those that are his, so will hee raise them vp at the last day, that they may enioy it. Secondly, I am assured thereof, by the very beginning of it, and that hee which hath begun that good worke in me, will also make it perfite, even vntil the day of Iesus Christ. Last of al, wee must marke that this is the most principall end of everlasting life, namelie, that wee should praise God in that life for euermore. For as the rest of the creatures, were created for the vse of this present life, although they do also after a sort glorifie God: so men were created, much more to glorifie God in that everlasting life, according to the testimonie of Esai: Ioy and gladnes shal be found therein, thanksgiuing and the voice of praise, which being spoken of that deliuerance, which was but a type of this, shall then be really performed.","segments":[{"text":"It is the duty of every faithfull man, by a true fayth, and ful and stedfast perswasion, to apply vnto himselfe this comfort, generally propounded out of the assurance of euerlasting life, wher vnto this clause leadeth euery man: I beleeue the life everlasting, that is, I am perswaded that both in soule and body, I shal attaine that life everlasting, and that the same life which is in Christ Iesus, shalbe reueiled in me, and that when Christ shal appeare, then shal I also be with him in glorie. For first, Christ wil not breake his promise, who as he hath promised euerlasting life, to those that are his, so will hee raise them vp at the last day, that they may enioy it. Secondly, I am assured thereof, by the very beginning of it, and that hee which hath begun that good worke in me,","proofs":["Colossians 3:4"],"refs":[{"printed":"Colossians 3:4","osis":["Col.3.4"]}],"note":null},{"text":"will also make it perfite, even vntil the day of Iesus Christ.","proofs":["Philippians 1:6"],"refs":[{"printed":"Philippians 1:6","osis":["Phil.1.6"]}],"note":null},{"text":"Last of al, wee must marke that this is the most principall end of everlasting life, namelie, that wee should praise God in that life for euermore. For as the rest of the creatures, were created for the vse of this present life, although they do also after a sort glorifie God: so men were created, much more to glorifie God in that everlasting life, according to the testimonie of Esai: Ioy and gladnes shal be found therein, thanksgiuing and the voice of praise, which being spoken of that deliuerance, which was but a type of this, shall then be really performed.","proofs":["Psalm 149:1–2","Isaiah 51:3"],"refs":[{"printed":"Psalm 149:1–2","osis":["Ps.149.1-Ps.149.2"]},{"printed":"Isaiah 51:3","osis":["Isa.51.3"]}],"note":null}],"items":[]}],"text":null},{"number":59,"title":null,"part":"OF THE RIGHTEOVSnesse of Fayth.","questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"A repetition of the fruite of all the articles of our beleefe: where, both of Iustification by faith, and of the woorde (faith onely)","segments":[{"text":"A repetition of the fruite of all the articles of our beleefe: where, both of Iustification by faith, and of the woorde (faith onely)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Now, when thou beleeuest all these thinges, what profite commeth to thee thereby?","answer":"That in Christ I am righteous before God, and heir of life euerlasting.","segments":[{"text":"That in Christ I am righteous before God, and heir of life euerlasting.","proofs":["Hebrews 2:4","Romans 1:17","John 3:36"],"refs":[{"printed":"Hebrews 2:4","osis":["Heb.2.4"]},{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"items":[]}],"text":null},{"number":60,"title":null,"part":"OF THE RIGHTEOVSnesse of Fayth.","questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How art thou righteous before God?","answer":"By faith alone in Iesus Christ, so that although mine owne conscience do accuse me, that I haue grieuously offended against the commaundements of God, and haue not kept any one of them: moreouer also, that I am prone to all euill: yet notwithstanding (so that I do imbrace these benefits, with true affiance of minde) without any merit of mine owne, of the mere mercie of God, the perfect satisfaction, righteousnes, and holines of Christ, is imputed and giuen vnto me, as if I had neither committed any sinne, neither were there anie blot or corruption cleauing vnto me: yea, as if I had my self perfectly performed that obedience, which Christ hath perfourmed for me.","segments":[{"text":"By faith alone in Iesus Christ, so that although mine owne conscience do accuse me, that I haue grieuously offended against the commaundements of God, and haue not","proofs":["Romans 3:21–22, 24–25, 28","5:1","Galatians 2:16","Ephesians 2:8–9","Philippians 3:9"],"refs":[{"printed":"Romans 3:21–22, 24–25, 28","osis":["Rom.3.21-Rom.3.22","Rom.3.24-Rom.3.25","Rom.3.28"]},{"printed":"5:1","osis":["Rom.5.1"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"kept any one of them: moreouer also, that I am","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null},{"text":"prone to all euill: yet notwithstanding (so that I do","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"imbrace these benefits, with true affiance of minde) without any","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"merit of mine owne, of the mere","proofs":["Titus 3:5","Ephesians 2:8–9"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"mercie of God, the","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"perfect satisfaction, righteousnes, and holines of Christ, is","proofs":["Romans 3:24","Deuteronomy 9:6","Ezekiel 36:22"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Deuteronomy 9:6","osis":["Deut.9.6"]},{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"note":null},{"text":"imputed and","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"giuen vnto me, as if I had neither committed any sinne, neither were there anie blot or corruption cleauing vnto me: yea, as if I had my self perfectly","proofs":["Romans 4:4","2 Corinthians 5:19"],"refs":[{"printed":"Romans 4:4","osis":["Rom.4.4"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]}],"note":null},{"text":"performed that obedience, which Christ hath perfourmed for me.","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]},{"question":"The vse","answer":"Which being so, & seeing by al these proofs, it standeth out of doubt, that we are righteous by fayth only in Christ, of the meere mercy of God, we receiue from hence this most assured comfort, namely, that wee are altogether out of doubt of our saluation and of everlasting life, neither can be shaken, and as it were, throwne from our standing by any temptation of the Diuell, which surely, is a most notable fruit of the doctrine of iustification by fayth. For first, if my conscience (that is, that feeling of Gods iudgement, which is as a witnes within vs, not suffering vs to hide our sinnes, but drawing vs as guiltie before the iudgment seat of God) doe beare witnes against me, that I haue greeuouslie sinned against all the commandements of God, and haue kept none of them, and therefore, that I am vnwoorthie to be saued, and worthie to be cast away, especially, because God is most righteous, and a deadlie enemie, and a reuenger of all sin, forthwith commeth this answer in the way, that Christ hath performed both, who on my behalfe hath both offered himselfe to bee punished by the Father, and most perfitlie obeyed the Lawe, and therefore it cannot bee that mine iniquities should dismay my mind, as being wholly raised, and blotted out with the blood of Christ. If Satan yet lay to my charge: Although in Christ Iesus thou hast satisfied the punishment which thy sinnes deserued, and hast put on his righteousnes by fayth, yet thou canst not denie, but that thy nature is corrupt, so that thou art prone to al il, and thou hast in thee the seede of al vices: against this tentation, this answere is sufficient, that by the goodnes of God, not onelie perfect righteousnes, but even the holines of Christ also, is imputed and giuen vnto me, as if I had nether committed any sinne, neither were there any blot or corruption cleauing vnto me, whereto belongeth that of the Apostle: Him that knewe no sinne, he made sinne for vs, (that is, guiltie of sinne in our sted) that we might be made the righteousnes of God in him. Againe, To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is imputed for righteousnes: And, Blessed are they whose iniquities are forgiuen, and whose sinnes are couered, blessed is the man to whom the Lord imputeth no sinne.","segments":[{"text":"Which being so, & seeing by al these proofs, it standeth out of doubt, that we are righteous by fayth only in Christ, of the meere mercy of God, we receiue from hence this most assured comfort, namely, that wee are altogether out of doubt of our saluation and of everlasting life, neither can be shaken, and as it were, throwne from our standing by any temptation of the Diuell, which surely, is a most notable fruit of the doctrine of iustification by fayth. For first, if my conscience (that is, that feeling of Gods iudgement, which is as a witnes within vs, not suffering vs to hide our sinnes, but drawing vs as guiltie before the iudgment seat of God) doe beare witnes against me, that I haue greeuouslie sinned against all the commandements of God, and haue kept none of them, and therefore, that I am vnwoorthie to be saued, and worthie to be cast away, especially, because God is most righteous, and a deadlie enemie, and a reuenger of all sin, forthwith commeth this answer in the way, that Christ hath performed both, who on my behalfe hath both offered himselfe to bee punished by the Father, and most perfitlie obeyed the Lawe, and therefore it cannot bee that mine iniquities should dismay my mind, as being wholly raised, and blotted out with the blood of Christ. If Satan yet lay to my charge: Although in Christ Iesus thou hast satisfied the punishment which thy sinnes deserued, and hast put on his righteousnes by fayth, yet thou canst not denie, but that thy nature is corrupt, so that thou art prone to al il, and thou hast in thee the seede of al vices: against this tentation, this answere is sufficient, that by the goodnes of God, not onelie perfect righteousnes, but even the holines of Christ also, is imputed and giuen vnto me, as if I had nether committed any sinne, neither were there any blot or corruption cleauing vnto me, whereto belongeth that of the Apostle: Him that knewe no sinne, he made sinne for vs, (that is, guiltie of sinne in our sted) that we might be made the righteousnes of God in him. Againe, To him that worketh not,","proofs":["2 Corinthians 8:19"],"refs":[{"printed":"2 Corinthians 8:19","osis":["2Cor.8.19"]}],"note":null},{"text":"but beleeueth in him that iustifieth the vngodly, his faith is imputed for righteousnes: And,","proofs":["Romans 4:4"],"refs":[{"printed":"Romans 4:4","osis":["Rom.4.4"]}],"note":null},{"text":"Blessed are they whose iniquities are forgiuen, and whose sinnes are couered, blessed is the man to whom the Lord imputeth no sinne.","proofs":["Romans 4:6–8"],"refs":[{"printed":"Romans 4:6–8","osis":["Rom.4.6-Rom.4.8"]}],"note":null}],"items":[]}],"text":null},{"number":61,"title":null,"part":"OF THE RIGHTEOVSnesse of Fayth.","questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"Why doost thou say, that thou art righteous by faith?","answer":"Not because, by the worthinesse of my faith I please God, but because the satisfaction, righteousnes, and holinesse, of Christ, is my righteousnesse in the sight of God: and I can lay hold vpon, and applie the same vnto my selfe, by no other meanes but by faith.","segments":[{"text":"Not because, by the worthinesse of my faith I please God, but because the satisfaction, righteousnes, and holinesse, of Christ, is my righteousnesse in the sight of God: and I can lay hold vpon, and","proofs":["1 Corinthians 1:30","2:2"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"2:2","osis":["1Cor.2.2"]}],"note":null},{"text":"applie the same vnto my selfe, by no other meanes but by faith.","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Wee must at noe hand let goe the difference of the word alone: 1. That in the matter of saluation, due honor may be giuen to the Sonne of God. 2. That our consciences may haue stedfast and sounde comfort. 3. That the difference betweene the lawe and the Gospel may be perceiued, because these words, freely, by fayth, with out the Lawe, for the Mediatour, do make a difference betweene the Law and the Gospel: 4. That we may vse prayer rightlie, which is hindred by the sight of our own infirmities, and that we may come vnto God, hauing affiance in the onelie Mediatour, according to that saying: By him wee haue entrance.","segments":[{"text":"Wee must at noe hand let goe the difference of the word alone: 1. That in the matter of saluation, due honor may be giuen to the Sonne of God. 2. That our consciences may haue stedfast and sounde comfort. 3. That the difference betweene the lawe and the Gospel may be perceiued, because these words, freely, by fayth, with out the Lawe, for the Mediatour, do make a difference betweene the Law and the Gospel: 4. That we may vse prayer rightlie, which is hindred by the sight of our own infirmities, and that we may come vnto God, hauing affiance in the onelie Mediatour,","proofs":["Romans 5:1"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"according to that saying: By him wee haue entrance.","proofs":["Ephesians 3:12"],"refs":[{"printed":"Ephesians 3:12","osis":["Eph.3.12"]}],"note":null}],"items":[]}],"text":null},{"number":62,"title":null,"part":"OF IVSTIFICATION BY FAITH.","questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That woorkes are not righteousnesse, or any part of righteousnesse in the sight of God, & therfore, that the righteousnes of workes is gathered amisse from the reward: and yet, that men are not by this doctrine made carelesse, and prophane.","segments":[{"text":"That woorkes are not righteousnesse, or any part of righteousnesse in the sight of God, & therfore, that the righteousnes of workes is gathered amisse from the reward: and yet, that men are not by this doctrine made carelesse, and prophane.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why cannot our good woorks be righteousnes or any part of righteousnesse in the sight of God?","answer":"Because that righteousnesse, which is able to abide the iudgment of God must be most perfect, and in all points agreeing with the law of God: but our best works that we do in this life, are imperfect, and euen defiled with sinnes.","segments":[{"text":"Because that righteousnesse, which is able to abide the iudgment of God must be most perfect, and in all points agreeing with the law of God: but our best works that we do in this life, are imperfect, and euen","proofs":["Galatians 3:10","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"defiled with sinnes.","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Which being so, we are here put in minde, to giue whollie to God, the glorie of our saluation, and to learne to humble our selues vnder his mightie hand, of whome, Peter sayth most trulie, God resisteth the proud and giueth grace vnto the humble: wherevnto Augustine speaketh agreably, the more weake thou art in thy selfe, the more doth God care for thee, &c. For as our humilitie is exalted before him, so the confession of our humilitie, hath his mercy readie to succour vs.","segments":[{"text":"Which being so, we are here put in minde, to giue whollie to God, the glorie of our saluation, and to learne to humble our selues vnder his mightie hand, of whome, Peter sayth most trulie, God resisteth the proud and giueth grace vnto the humble: wherevnto Augustine speaketh agreably, the more weake thou art in thy selfe, the more doth God care for thee, &c. For as our humilitie is exalted before him, so the confession of our humilitie, hath his mercy readie to succour vs.","proofs":["1 Peter 5:5","Psalm 4:5"],"refs":[{"printed":"1 Peter 5:5","osis":["1Pet.5.5"]},{"printed":"Psalm 4:5","osis":["Ps.4.5"]}],"note":null}],"items":[]}],"text":null},{"number":63,"title":null,"part":"OF IVSTIFICATION BY FAITH.","questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"How saiest thou that our good workes deserue nothing, wheras God promiseth that hee will giue vs a reward for them, both in this life, and in the life to come?","answer":"That reward is giuen, not of desert, but of grace.","segments":[{"text":"That reward is giuen, not of desert, but of grace.","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"items":[]}],"text":null},{"number":64,"title":null,"part":"OF IVSTIFICATION BY FAITH.","questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"Doth not this doctrine make men secure and prophane?","answer":"No: For it cannot be, but they, who are ingraffed into Christ by faith, shuld bring forth fruits of thākfulnes","segments":[{"text":"No: For it cannot be, but they, who are ingraffed into Christ by faith, shuld bring forth fruits of thākfulnes","proofs":["Matthew 7:18","John 15:5"],"refs":[{"printed":"Matthew 7:18","osis":["Matt.7.18"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"items":[]}],"text":null},{"number":65,"title":null,"part":"OF THE SACRAMENTS.","questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"By whom and by what means faith is begotten and confirmed in vs: Of the Sacraments in generall what they are, & of the vse or end of the word and Sacraments, and of the number of the Sacraments of the new Testament.","segments":[{"text":"By whom and by what means faith is begotten and confirmed in vs: Of the Sacraments in generall what they are, & of the vse or end of the word and Sacraments, and of the number of the Sacraments of the new Testament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Seeing then, faith alone maketh vs partakers of Christ, and all his benefites, from whence proceedeth this faith?","answer":"From the holie Ghost, who by the preaching of the Gospel, doth kindle the same in our heartes, and doth confirme it by the vse of the Sacramentes.","segments":[{"text":"From the holie Ghost, who by the preaching of the Gospel, doth kindle the same in our heartes, and doth","proofs":["Ephesians 2:8","6:23","John 3:5","Philippians 1:29"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"6:23","osis":["Eph.6.23"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null},{"text":"confirme it by the vse of the Sacramentes.","proofs":["Matthew 28:19–20","1 Peter 1:22–23"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Peter 1:22–23","osis":["1Pet.1.22-1Pet.1.23"]}],"note":null}],"items":[]}],"text":null},{"number":66,"title":null,"part":"OF THE SACRAMENTS.","questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What are Sacramentes?","answer":"They are holie and visible signes and seales ordained of God to that end, that hee might thereby the more fullie declare, and seale vnto vs the promise of the Gospell: to wit, that he doth freely giue forgiuenesse of sinnes and life euerlasting, not onely to all in general, but euen to euerie one, that beleeueth, and that for the onely sacrifice of Christ offered vpon the Crosse.","segments":[{"text":"They are holie and visible signes and seales ordained of God to that end, that hee might thereby the more fullie declare, and seale vnto vs the promise of the Gospell: to wit, that he doth freely giue forgiuenesse of sinnes and life euerlasting, not onely to all in general, but euen to euerie one, that beleeueth, and that for the onely sacrifice of Christ offered vpon the Crosse.","proofs":["Genesis 17:11","Romans 4:11","Deuteronomy 30:6","Leviticus 6:25","Hebrews 9:8–9","Ezekiel 20:12","1 Samuel 17:36","Isaiah 6:6–7","54:9"],"refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Leviticus 6:25","osis":["Lev.6.25"]},{"printed":"Hebrews 9:8–9","osis":["Heb.9.8-Heb.9.9"]},{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]},{"printed":"1 Samuel 17:36","osis":["1Sam.17.36"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"54:9","osis":["Isa.54.9"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The principall end of the Sacramentes, bee, to seale vp the promise of God, (by which argument againe, the opinion of the work wroght is overthrowne, for that faith alone is sufficient, to attaine the grace of Gods promise) yet the same are also signes vnto vs, of testifiing our duty, that is, of performing thankefulnes to God, that wee in like maner, may make knowne our religion towards him, as wel before himselfe and the Angels, as before men. Secondly, that by these, as it were by markes of one, and the same fayth and confession, we may be discerned from al other sects: For (as he saith) Men can be gathred togither into no name of Religion, either true or false, vnlesse they be tyed togither by some communion of visible seales or Sacraments, Thirdly, that by the same, and by the vse of them, we may be bound and stirred vp, to foster and maintaine mutual loue vnder one head, which is Christ.","segments":[{"text":"The principall end of the Sacramentes, bee, to seale vp the promise of God, (by which argument againe, the opinion of the work wroght is overthrowne, for that faith alone is sufficient, to attaine the grace of Gods promise) yet the same are also signes vnto vs, of testifiing our duty, that is, of performing thankefulnes to God, that wee in like maner, may make knowne our religion towards him, as wel before himselfe and the Angels, as before men. Secondly, that by these, as it were by markes of one, and the same fayth and confession, we may be discerned from al other sects: For (as he saith) Men can be gathred togither into no name of Religion, either true or false, vnlesse they be tyed togither by some communion of visible seales or Sacraments, Thirdly, that by the same, and by the vse of them, we may be bound and stirred vp, to foster and maintaine mutual loue vnder one head, which is Christ.","proofs":["1 Corinthians 10:20–21","Exodus 12:44"],"refs":[{"printed":"1 Corinthians 10:20–21","osis":["1Cor.10.20-1Cor.10.21"]},{"printed":"Exodus 12:44","osis":["Exod.12.44"]}],"note":null}],"items":[]}],"text":null},{"number":67,"title":null,"part":"OF THE SACRAMENTS.","questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"What then, doe both these, as well the word, as the Sacraments, tend to that end, to lead our faith vnto the sacrifice of Christ offered vppon the crosse, as to the onely foundation of our saluation?","answer":"Yea truelie: For the holie Ghoste teacheth by the Gospell, and confirmeth by the Sacraments, that all our saluation standeth in the onely sacrifice of Christ, offered for vs vpon the Crosse.","segments":[{"text":"Yea truelie: For the holie Ghoste teacheth by the Gospell, and confirmeth by the Sacraments, that all our saluation standeth in the onely sacrifice of Christ, offered for vs vpon the Crosse.","proofs":["Romans 6:3","Galatians 3:27"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"The holy Ghost must confirme in our soules, that which the Sacraments, doe shadowe and witnes, least that be drawne to corruptible elements, which God challengeth to himself alone, as to moue and affect the hart, to enlighten the mind, to quiet the conscience, which indeede is onlie proper to the holie Ghost, and ought to be accounted his peculiar worke.","segments":[{"text":"The holy Ghost must confirme in our soules, that which the Sacraments, doe shadowe and witnes, least that be drawne to corruptible elements, which God challengeth to himself alone, as to moue and affect the hart, to enlighten the mind, to quiet the conscience, which indeede is onlie proper to the holie Ghost, and ought to be accounted his peculiar worke.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":68,"title":null,"part":"OF THE SACRAMENTS.","questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"Howe many Sacramentes hath Christ ordained in the new couenant?","answer":"Two: Baptisme, and the holie Supper.","segments":[{"text":"Two: Baptisme, and the holie Supper.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":69,"title":null,"part":"OF BAPTISME.","questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The application of the former doctrine of Sacramentes vnto Baptisme. 2 Of spirituall Baptisme. 3 And of the confirmation thereof.","segments":[{"text":"The application of the former doctrine of Sacramentes vnto Baptisme. 2 Of spirituall Baptisme. 3 And of the confirmation thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How art thou put in minde and confirmed in Baptisme, that thou art partaker of that onely Sacrifice of Christ?","answer":"Because Christ hath commanded the outward washing with water, adding this promise, that I shal no lesse assuredly bee washed by his blood, and by his Spirit, from the spottes of my soule, that is, from all my sinnes, than I am outwardly washed with water, wherewith the spots of my bodie vse to be washed away.","segments":[{"text":"Because Christ hath commanded the outward washing with water, adding this","proofs":["Matthew 28:19","Acts 2:38"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"promise, that I shal no lesse assuredly bee","proofs":["Matthew 16:16","3:11","Romans 6:3"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]},{"printed":"3:11","osis":["Matt.3.11"]},{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"washed by his blood, and by his Spirit, from the spottes of my soule, that is, from all my sinnes, than I am outwardly washed with water, wherewith the spots of my bodie vse to be washed away.","proofs":["Matthew 1:14","Luke 3:3"],"refs":[{"printed":"Matthew 1:14","osis":["Matt.1.14"]},{"printed":"Luke 3:3","osis":["Luke.3.3"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"The vse of the sacrament of Baptisme, is declared, to wit, that the water is not onlie a signe, whereby the misterie of saluation is more plainly expressed vnto me, which Christ hath purchased for me, by the sheding of his blood: but also a seale, whereby is sealed vnto me, that my soule is purified from al vncleannes, as surely as the element of water hath power to wash mens bodies, and to clense them from al their spottes. Nowe how these things are imputed vnto vs, is here declared, but more fullie taught in the next question: namely, in respect of God, that giueth them by his spirit alone, who woorketh freelie in the elect, yet so, that the matter both of our clensing and of our regeneration, must be required and sought in Christ alone, by whose blood and spirit we must be cleansed and washed.","segments":[{"text":"The vse of the sacrament of Baptisme, is declared, to wit, that the water is not onlie a signe, whereby the misterie of saluation is more plainly expressed vnto me, which Christ hath purchased for me, by the sheding of his blood: but also a seale, whereby is sealed vnto me, that my soule is purified from al vncleannes, as surely as the element of water hath power to wash mens bodies, and to clense them from al their spottes. Nowe how these things are imputed vnto vs, is here declared, but more fullie taught in the next question: namely, in respect of God, that giueth them by his spirit alone, who woorketh freelie in the elect, yet so, that the matter both of our clensing and of our regeneration, must be required and sought in Christ alone, by whose blood and spirit we must be cleansed and washed.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":70,"title":null,"part":"OF BAPTISME.","questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"What is it to bee washed by the blood and Spirite of Christ?","answer":"It is to receiue at the handes of God, forgiuenesses of sinnes, freelie for the blood of Christ, which he hath shed for vs in his sacrifice vppon the Crosse: and next, to bee renewed also by the spirite of Christ, and being sanctified by him, to become a member of Christ, to the end wee may more and more die vnto sinne, and liue holilie, and without blame.","segments":[{"text":"It is to receiue at the handes of God, forgiuenesses of sinnes, freelie for the blood of Christ, which he hath shed for vs in his sacrifice vppon the Crosse: and next, to bee renewed also by the spirite of Christ, and being sanctified by him, to become a member of Christ, to the end wee may more and more die vnto sinne, and","proofs":["Hebrews 12:24","1 Peter 1:2","Revelation 1:5","22:14","Zechariah 13:1","Ezekiel 36:25"],"refs":[{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"22:14","osis":["Rev.22.14"]},{"printed":"Zechariah 13:1","osis":["Zech.13.1"]},{"printed":"Ezekiel 36:25","osis":["Ezek.36.25"]}],"note":null},{"text":"liue holilie, and without blame.","proofs":["John 1:33","3:5","1 Corinthians 6:11","12:13","Romans 6:4","Colossians 2:12"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"3:5","osis":["John.3.5"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"12:13","osis":["1Cor.12.13"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"A Double fruit redoundeth to vs by the Sacrament of baptisme. For first, we are not onlie by Baptisme assured, that al our sinnes are forgiuen vs, so that as often as wee sinne of infirmitie, we neither may, or ought to doubt of it, vnlesse we wil call the truth of God in doubt, and be enemies to our owne saluation: but also, we are by the same put in mind, what wee owe vnto God, that, forasmuch as by the spirit of sanctification he hath made vs his members, we doe more and more die vnto sinne, and do labour for vprightnes & inocencie of life, that so Baptisme may serue to order and rule our whole life, which is the second end of Baptisme.","segments":[{"text":"A Double fruit redoundeth to vs by the Sacrament of baptisme. For first, we are not onlie by Baptisme assured, that al our sinnes are forgiuen vs, so that as often as wee sinne of infirmitie, we neither may, or ought to doubt of it, vnlesse we wil call the truth of God in doubt, and be enemies to our owne saluation: but also, we are by the same put in mind, what wee owe vnto God, that, forasmuch as by the spirit of sanctification he hath made vs his members, we doe more and more die vnto sinne, and do labour for vprightnes & inocencie of life, that so Baptisme may serue to order and rule our whole life, which is the second end of Baptisme.","proofs":["Romans 6:4, 14","Colossians 2:12","Titus 3:5"],"refs":[{"printed":"Romans 6:4, 14","osis":["Rom.6.4","Rom.6.14"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null}],"items":[]}],"text":null},{"number":71,"title":null,"part":"OF BAPTISME.","questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"Where doth Christ promise that he will as certainly wash vs with his blood and with his spirite, as wee are washed with the water of Baptisme?","answer":"In the institution of Baptisme, the words whereof are these: Goe and teach all nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost, he that beleeueth, and is baptised shall bee saued: he that beleeueth not, shall bee cōdemned: This promise is repeated, when the Scripture calleth Baptisme, the washing of the new byrth, and the washing away of sinnes.","segments":[{"text":"In the institution of Baptisme, the words whereof are these: Goe and teach all nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost, he that beleeueth, and is baptised shall bee saued:","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"he that beleeueth not, shall bee cōdemned: This promise is repeated, when the Scripture calleth Baptisme, the","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"washing of the new byrth, and the washing","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"away of sinnes.","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"By these testimonies therefore it is made plain, and prooued to be most true, that by Baptisme, I am no lesse assured, that by the bloode of Christ, and by his spirit, I am washed from the spottes of my soul, that is, from al my sinnes, then outwardly by water, the steines of the bodie are vsuallie washed away.","segments":[{"text":"By these testimonies therefore it is made plain, and prooued to be most true, that by Baptisme, I am no lesse assured, that by the bloode of Christ, and by his spirit, I am washed from the spottes of my soul, that is, from al my sinnes, then outwardly by water, the steines of the bodie are vsuallie washed away.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":72,"title":null,"part":"OF BAPTISME.","questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That Baptisme is the verie washing away of sinnes, and yet, that the holie Ghost doth not without cause so speake, and of the Baptisme of children.","segments":[{"text":"That Baptisme is the verie washing away of sinnes, and yet, that the holie Ghost doth not without cause so speake, and of the Baptisme of children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Is then Baptisme the verie washing away of sinnes?","answer":"It is not: For onelie the blood of Christ, & the holie Ghost doth cleanse vs from all sinne.","segments":[{"text":"It is not: For onelie the blood of Christ, & the holie Ghost doth cleanse vs from all","proofs":["Matthew 3:11","1 Peter 3:21","Ephesians 5:26"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"sinne.","proofs":["1 John 1:7","1 Corinthians 6:11"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"items":[]}],"text":null},{"number":73,"title":null,"part":"OF BAPTISME.","questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"Why then doth the holy Ghost call Baptisme the washing of regeneration, and the washing away of sins?","answer":"God doth not without great cause so speake: to wit, not onely to teach vs, that as the spottes of the bodie are cleansed with water, so our sinnes are purged by the blood and spirite of Christ: but much more, that by this heauenly token & pledge, he may assure vs, that we are as truelie washed inwardlie frō our sins, as we are washed with outward & visible water.","segments":[{"text":"God doth not without great cause so speake: to wit, not onely to teach vs, that as the spottes of the bodie are cleansed with water, so our sinnes are purged by the blood and spirite of Christ: but much more, that by this heauenly token & pledge, he may assure vs, that we are as truelie washed inwardlie frō our sins, as we are","proofs":["Revelation 1:5","7:14","1 Corinthians 6:11"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"7:14","osis":["Rev.7.14"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"washed with outward & visible water.","proofs":["Matthew 16:16","Galatians 3:17"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]},{"printed":"Galatians 3:17","osis":["Gal.3.17"]}],"note":null}],"items":[]}],"text":null},{"number":74,"title":null,"part":"OF BAPTISME.","questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"Ought Infants also to be baptized","answer":"Yea trulie: For seeing they belong to the couenant and Church of God, as wel as those that be at years of discretion, and seeing vnto them is promised by the blood of Christ, forgiuenes of sins, and the holie Ghost the worker of faith, no lesse than to the other: they ought also by Baptisme to bee ingraffed into the Church of God, and to be discerned from the children of Infidels, as they were in the olde Testament by circumcision, in place wherof, was ordained Baptisme in the new Testament.","segments":[{"text":"Yea trulie: For seeing they belong to the couenant and Church of God, as wel as those that be at years of discretion, and seeing vnto them is promised by the blood of Christ,","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"forgiuenes of sins, and the","proofs":["Matthew 19:14"],"refs":[{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"holie Ghost the worker of faith, no lesse than to the other: they ought also by Baptisme to bee ingraffed into the Church of God, and to be","proofs":["Luke 1:14–15","Psalm 22:10","Isaiah 44:1–3","Acts 2:39"],"refs":[{"printed":"Luke 1:14–15","osis":["Luke.1.14-Luke.1.15"]},{"printed":"Psalm 22:10","osis":["Ps.22.10"]},{"printed":"Isaiah 44:1–3","osis":["Isa.44.1-Isa.44.3"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"discerned from the children of Infidels, as they were in the olde Testament by","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"circumcision, in place wherof, was ordained","proofs":["Genesis 17:14"],"refs":[{"printed":"Genesis 17:14","osis":["Gen.17.14"]}],"note":null},{"text":"Baptisme in the new Testament.","proofs":["Colossians 2:11–12"],"refs":[{"printed":"Colossians 2:11–12","osis":["Col.2.11-Col.2.12"]}],"note":null}],"items":[]},{"question":"The vse","answer":"Ovt of this defence of baptizing of infants, ariseth a double doctrine and comfort: the one to the parentes, when they see, that the Lord wil be, not onelie their God, but the God of their seed, which is confirmed vnto them as it were, by a seale printed vnto them, according vnto that saying. Wee are all baptized in one bodie: The other to the children, that they knowe they are ingraffed into the bodie of the Church, and therefore are somewhat the better commended to the rest of the members, that is, to the faythfull: & when they are growne to yeares of discretion, may thereby, be pricked forward not a litle, to an earnest indeuour to serue God, by whome they were receiued for sonnes, by a solemne pledg of their adoption, before by their age they were able to acknowledg him for their Father.","segments":[{"text":"Ovt of this defence of baptizing of infants, ariseth a double doctrine and comfort: the one to the parentes, when they see, that the Lord wil be, not onelie their God, but the God of their seed, which is confirmed vnto them as it were, by a seale printed vnto them, according vnto that saying. Wee are all baptized in one bodie: The other to the children, that they knowe they are ingraffed into the bodie of the Church, and therefore are somewhat the better commended to the rest of the members, that is, to the faythfull: & when they are growne to yeares of discretion, may thereby, be pricked forward not a litle, to an earnest indeuour to serue God, by whome they were receiued for sonnes, by a solemne pledg of their adoption, before by their age they were able to acknowledg him for their Father.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":75,"title":null,"part":"OF THE SVPPER OF THE LORDE.","questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The application of the former doctrine of Sacraments to the Supper of the Lord: 2. A description of the spirituall Supper: 3. The confirmation thereof.","segments":[{"text":"The application of the former doctrine of Sacraments to the Supper of the Lord: 2. A description of the spirituall Supper: 3. The confirmation thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"How art thou put in minde, and assured in the Supper of the Lord, that thou art partaker of that holie sacrifice of Christ, offered vpon the Crosse, and of all his benefites.","answer":"Because Christ hath commaunded me, and all the faithfull, to eate of this bread being broken, and to drinke of this cup, being deuided among vs, in remembrance of him, and hath also added this promis: First, that his bodie was no lesse assuredlie offered, and broken for me vpon the crosse, and his blood shead for me, than with mine eies I see, that the bread of the Lord is broken vnto me, and the cup reached vnto me. Secondly, that my soule is no lesse assuredly fed vnto euerlasting life by him, with his bodie that was crucified, and his blood that was shed for vs, than I doe with my bodily mouth receiue bread and wine, the tokens of the bodie and blood of the Lord, being deliuered vnto me by the hand of the minister.","segments":[{"text":"Because Christ hath commaunded me, and all the faithfull, to eate of this bread being broken, and to drinke of this cup, being deuided among vs, in remembrance of him, and hath also added this promis: First, that his bodie was no lesse assuredlie offered, and broken for me vpon the crosse, and his blood shead for me, than with mine eies I see, that the bread of the Lord is broken vnto me, and the cup reached vnto me. Secondly, that my soule is no lesse assuredly fed vnto euerlasting life by him, with his bodie that was crucified, and his blood that was shed for vs, than I doe with my bodily mouth receiue bread and wine, the tokens of the bodie and blood of the Lord, being deliuered vnto me by the hand of the minister.","proofs":["Matthew 26:27–28","Mark 14:12, 23–24","Luke 22:16, 20","1 Corinthians 10:16–17","11:23–25","12:13"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Mark 14:12, 23–24","osis":["Mark.14.12","Mark.14.23-Mark.14.24"]},{"printed":"Luke 22:16, 20","osis":["Luke.22.16","Luke.22.20"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"11:23–25","osis":["1Cor.11.23-1Cor.11.25"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Which being so, it appeareth by this proportion to be most true, that the supper of the Lorde leadeth me to the onelie sacrifice of Iesus Christ, once offered vpon the Altar of the crosse, wherein by fayth I obtaine forgiuenes of sinnes, righteousnes, and life everlasting.","segments":[{"text":"Which being so, it appeareth by this proportion to be most true, that the supper of the Lorde leadeth me to the onelie sacrifice of Iesus Christ, once offered vpon the Altar of the crosse, wherein by fayth I obtaine forgiuenes of sinnes, righteousnes, and life everlasting.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":76,"title":null,"part":"OF THE SVPPER OF THE LORDE.","questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"What is it to eate the body of Christ crucified, and to drinke his blood that was shead?","answer":"It is not onely, with certaine affiance of mind to lay hold of the whole passion and death of Christ, and therby to obtaine forgiuenesse of sinnes, and life euerlasting: but also by the spirite of Christ, which dwelleth at one time both in Christ and vs, in such sort more and more to be vnited vnto his holie bodie, that although he be in heauen, and we vpon earth, yet notwithstanding we are flesh of his flesh, and bone of his bone: and as all the members of the bodie are quickened and gouerned by one soule, so are we all by one and the same spirite.","segments":[{"text":"It is not onely, with certaine affiance of mind to lay hold of the whole passion and death of Christ, and therby to obtaine forgiuenesse of sinnes, and life euerlasting: but also by the spirite of Christ, which dwelleth at one time both in Christ and vs, in such sort more and more to be","proofs":["John 6:35, 40, 47–48, 51, 53–54"],"refs":[{"printed":"John 6:35, 40, 47–48, 51, 53–54","osis":["John.6.35","John.6.40","John.6.47-John.6.48","John.6.51","John.6.53-John.6.54"]}],"note":null},{"text":"vnited vnto his holie bodie, that although he be in","proofs":["John 6:56"],"refs":[{"printed":"John 6:56","osis":["John.6.56"]}],"note":null},{"text":"heauen, and we vpon earth, yet notwithstanding we are flesh of his flesh, and bone of his","proofs":["Acts 3:21","1:9","1 Corinthians 11:26"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"1:9","osis":["Acts.1.9"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"bone: and as all the members of the bodie are quickened and","proofs":["Ephesians 5:29–30, 32","1 Corinthians 6:15, 17, 19","1 John 3:24","4:13","John 14:23"],"refs":[{"printed":"Ephesians 5:29–30, 32","osis":["Eph.5.29-Eph.5.30","Eph.5.32"]},{"printed":"1 Corinthians 6:15, 17, 19","osis":["1Cor.6.15","1Cor.6.17","1Cor.6.19"]},{"printed":"1 John 3:24","osis":["1John.3.24"]},{"printed":"4:13","osis":["1John.4.13"]},{"printed":"John 14:23","osis":["John.14.23"]}],"note":null},{"text":"gouerned by one soule, so are we all by one and the same spirite.","proofs":["John 6:56–58","15:1–6","Ephesians 4:15–16"],"refs":[{"printed":"John 6:56–58","osis":["John.6.56-John.6.58"]},{"printed":"15:1–6","osis":["John.15.1-John.15.6"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null}],"items":[]}],"text":null},{"number":77,"title":null,"part":"OF THE SVPPER OF THE LORDE.","questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"Where hath Christ promised, that he will as certainlie giue vnto the beleeuers his bodie and his blood in this maner to be eaten and drunke, as they doo eate this bread, beeing broken, and drinke this cup.","answer":"In the institution of the Supper, the wordes whereof are these: Our Lord Iesus Christ, the same night that he was betraied, tooke bread, & when he had giuen thankes, he brake it and said: Take, eate, this is my bodie which is broken for you: this doo yee in remembrance of me. Likewise after supper he took the cup: saying, This cup is the new Testamēt in my blood, This doe, as oft as ye drinke it, in remembrance of me: For as often as ye eat this bread, and drinke this cup, ye shew the lords death til he come. This promise is repeated by Paule, when he saith: k The cup of thanksgiuing, wherewith we giue thankes, is it not the communion of the blood of christ? The bread which we breake, is it not the communion of the Lordes bodie? Because wee beeing manie are one bread, and one body, for we are al partakers of one bread.","segments":[{"text":"In the institution of the Supper, the wordes whereof are these: Our Lord Iesus Christ, the same night that he was betraied, tooke bread, & when he had giuen thankes, he brake it and said: Take, eate, this is my bodie which is broken for you: this doo yee in remembrance of me. Likewise after supper he took the cup: saying,","proofs":["1 Corinthians 11:23","Matthew 26:26","Mark 14:22","Luke 22:19"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]},{"printed":"Mark 14:22","osis":["Mark.14.22"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"This cup is the new Testamēt in my blood,","proofs":["Exodus 24:8","Hebrews 9:20"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Hebrews 9:20","osis":["Heb.9.20"]}],"note":null},{"text":"This doe, as oft as ye drinke it, in remembrance of me: For as often as ye eat this bread, and drinke this cup, ye shew the lords death til he come. This promise is repeated by Paule, when he saith:","proofs":["Exodus 13:9"],"refs":[{"printed":"Exodus 13:9","osis":["Exod.13.9"]}],"note":null},{"text":"k The cup of thanksgiuing, wherewith we giue thankes, is it not the communion of the blood of christ? The bread which we breake, is it not the communion of the Lordes bodie? Because wee beeing manie are one bread, and one body, for we are al partakers of one bread.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"items":[]}],"text":null},{"number":78,"title":null,"part":"OF TRANSVBSTANTIATION.","questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Transubstantiation of breade and wine in the vse of the supper disprooued, and the true exposition and meaning of these words: Bread is the body of Christ.","segments":[{"text":"Transubstantiation of breade and wine in the vse of the supper disprooued, and the true exposition and meaning of these words: Bread is the body of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What then, are bread and wine made the very body & blood of Christ","answer":"No truelie: But as the water of baptisme is not turned into the blood of Christ, neither is the verie washing away of sinnes, but only a token and pledge of those things which are sealed vnto vs in Baptisme: No more is the bread of the Lords Supper the verie bodie of Christ: although after the nature of Sacraments, and the maner of speach which the holy Ghost vseth in speaking of these thinges, the bread is called the body of Christ.","segments":[{"text":"No truelie: But as the water of baptisme is not turned into the blood of Christ, neither is the verie washing away of sinnes, but only a token and pledge of those things which are sealed vnto vs in Baptisme: No more is the bread of the Lords Supper the verie bodie of","proofs":["Matthew 26:29","Mark 14:24"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]},{"printed":"Mark 14:24","osis":["Mark.14.24"]}],"note":null},{"text":"Christ: although after the nature of Sacraments, and the","proofs":["1 Corinthians 10:16","11:26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"maner of speach which the holy Ghost vseth in speaking of these thinges, the bread is called the body of Christ.","proofs":["Genesis 17:10","Exodus 12:26–27, 43, 48","13:9","Acts 7:8","Exodus 24:8","Leviticus 16:10","17:12","Isaiah 6:6–7","Titus 3:5","Acts 22:16","1 Peter 3:21","1 Corinthians 10:1"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Exodus 12:26–27, 43, 48","osis":["Exod.12.26-Exod.12.27","Exod.12.43","Exod.12.48"]},{"printed":"13:9","osis":["Exod.13.9"]},{"printed":"Acts 7:8","osis":["Acts.7.8"]},{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Leviticus 16:10","osis":["Lev.16.10"]},{"printed":"17:12","osis":["Lev.17.12"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"1 Corinthians 10:1","osis":["1Cor.10.1"]}],"note":null}],"items":[]}],"text":null},{"number":79,"title":null,"part":"OF TRANSVBSTANTIATION.","questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"Why then doeth Christ call the bread his bodie, & the cup his blood, or the newe Testament in his bloode: and Paul, calleth the bread and wine, the communion of the body & blood of Christ?","answer":"Christ not without great cause so speaketh, to wit, not onely to teach vs, that as bread and wine sustaineth the life of the bodie: so also his bodie crucified, and his blood shed, is indeede the meat and drink of our soul, where by it may be nourished to life everlasting: but much more by this visible signe and pledg, to assure vs, that wee are noe lesse trulie made partakers of his bodie and blood, by the woorking of the holie Ghost, then we do with the mouth of the bodie receiue these holy signes, in remembrance of him: Secondly, that his passion and obedience is as certainlie ours, as if we our selues had payed the punishment of our sinnes, and made satisfaction vnto God.","segments":[{"text":"Christ not without great cause so speaketh, to wit, not onely to teach vs, that as bread and wine sustaineth the life of the bodie: so also his bodie crucified, and his blood shed, is indeede the meat and drink of our soul, where by it may be nourished to life everlasting: but much more by this visible signe and pledg, to assure vs, that wee are noe lesse trulie made partakers of his bodie and blood, by the woorking of the holie Ghost, then we do","proofs":["John 6:51, 55–56"],"refs":[{"printed":"John 6:51, 55–56","osis":["John.6.51","John.6.55-John.6.56"]}],"note":null},{"text":"with the mouth of the bodie receiue these holy signes, in remembrance of him: Secondly, that his passion and obedience is as certainlie ours, as if we our selues had payed the punishment of our sinnes, and made satisfaction vnto God.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"items":[]}],"text":null},{"number":80,"title":null,"part":"OF THE MASSE.","questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"An opposition of the Masse, and the Supper of the Lorde, and whoe ought & may come vnto the supper, & whome Christ woulde haue to bee kept from the Supper.","segments":[{"text":"An opposition of the Masse, and the Supper of the Lorde, and whoe ought & may come vnto the supper, & whome Christ woulde haue to bee kept from the Supper.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What difference is there betwen the Supper of the Lord, and the Popish Masse?","answer":"The supper of the Lorde, doth witnes vnto vs, that we haue perfect forgiuenes of all our sinnes, for that onely sacrifice of Christ, which himselfe once offered vppon the Crosse: and then, that wee are by the holy Ghost ingraffed into Christ, who nowe according to his humanitie, is onely in Heauen at the right hand of his Father, and will there be worshipped of vs. But in the Masse it is denyed, that the quick and dead haue forgiuenes of sinnes, for the onelie suffering of Christ, vnlesse Christ be still euery day offered for them by the Priests: and then it is taught, that Christ is bodily vnder the appearance of bread and wine, and therefore ought to be worshipped in them. And so the very foundation of the Masse is nothing els, but a denying of that onely sacrifice, & suffering of Iesus Christ, and a most cursed Idolatrie.","segments":[{"text":"The supper of the Lorde, doth witnes vnto vs, that we haue perfect forgiuenes of all our sinnes, for that onely sacrifice of Christ, which himselfe once offered vppon the Crosse: and then, that wee are by the holy Ghost ingraffed into","proofs":["Hebrews 7:27","9:12, 26, 28","10:10, 12, 14","John 19:30","Matthew 26:28","Luke 22:19–20"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"9:12, 26, 28","osis":["Heb.9.12","Heb.9.26","Heb.9.28"]},{"printed":"10:10, 12, 14","osis":["Heb.10.10","Heb.10.12","Heb.10.14"]},{"printed":"John 19:30","osis":["John.19.30"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]}],"note":null},{"text":"Christ, who nowe according to his humanitie, is onely in Heauen at the right hand of his","proofs":["1 Corinthians 6:17","10:16","12:13"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"10:16","osis":["1Cor.10.16"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"Father, and will there be","proofs":["Hebrews 1:3","8:1"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"8:1","osis":["Heb.8.1"]}],"note":null},{"text":"worshipped of vs. But in the Masse it is denyed, that the quick and dead haue forgiuenes of sinnes, for the onelie suffering of Christ, vnlesse Christ be still euery day offered for them by the Priests: and then it is taught, that Christ is bodily vnder the appearance of bread and wine, and therefore ought to be worshipped in them. And so the very foundation of the Masse is nothing els, but a denying of that onely sacrifice, & suffering of Iesus Christ, and a most cursed Idolatrie.","proofs":["John 4:21–23","20:17","Luke 24:52","Acts 7:55–56","Colossians 3:1","Philippians 3:10","1 Thessalonians 1:10"],"refs":[{"printed":"John 4:21–23","osis":["John.4.21-John.4.23"]},{"printed":"20:17","osis":["John.20.17"]},{"printed":"Luke 24:52","osis":["Luke.24.52"]},{"printed":"Acts 7:55–56","osis":["Acts.7.55-Acts.7.56"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"1 Thessalonians 1:10","osis":["1Thess.1.10"]}],"note":null}],"items":[]}],"text":null},{"number":81,"title":null,"part":"OF THE MASSE.","questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"Whoe ought to come to the Supper of the Lord?","answer":"Only they who are trulie sory, that they haue offended God by their sins: and do beleeue that they are forgiuen them for Christs sake: and that whatsoeuer other infirmities they haue, they are couered by his passion and death, and who desire more and more to goe forward in fayth and vprightnes of life. But hypocrits, & they that do not trulie repent, doe eat & drink vnto themselues condemnation.","segments":[{"text":"Only they who are trulie sory, that they haue offended God by their sins: and do beleeue that they are forgiuen them for Christs sake: and that whatsoeuer other infirmities they haue, they are couered by his passion and death, and who desire more and more to goe forward in fayth and vprightnes of life. But hypocrits, & they that do not trulie repent, doe eat & drink vnto themselues condemnation.","proofs":["1 Corinthians 10:21","11:28"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"11:28","osis":["1Cor.11.28"]}],"note":null}],"items":[]}],"text":null},{"number":82,"title":null,"part":"OF THE MASSE.","questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"May they also bee admitted to this Supper, who declare them selues by their confession and life, to be vnbeleeuers and vngodly men?","answer":"No in no wise, For by that meanes the couenant of God is prophaned, & the wrath of God is prouoked against the whole congregation: wherfore the Church, by the commandement of Christ and of his Apostles, vsing the keies of the kingdom of heauen, ought to keepe backe such from the Supper, vntill they repent and amend their maners.","segments":[{"text":"No in no wise, For by that meanes the couenant of God is prophaned, & the wrath of God is prouoked against the whole congregation: wherfore the Church, by the commandement of Christ and of his Apostles, vsing the keies of the kingdom of heauen, ought to keepe backe such from the Supper, vntill they repent and amend their maners.","proofs":["1 Corinthians 11:20, 34","Isaiah 1:11","66:3","Jeremiah 7:20","Psalm 50:16"],"refs":[{"printed":"1 Corinthians 11:20, 34","osis":["1Cor.11.20","1Cor.11.34"]},{"printed":"Isaiah 1:11","osis":["Isa.1.11"]},{"printed":"66:3","osis":["Isa.66.3"]},{"printed":"Jeremiah 7:20","osis":["Jer.7.20"]},{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"note":null}],"items":[]}],"text":null},{"number":83,"title":null,"part":"OF THE KEYES.","questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the keyes, and their nomber, to wit, of the vse and authoritie of the key of the Gospell, and of discipline, in opening and shutting the kingdome of God.","segments":[{"text":"Of the keyes, and their nomber, to wit, of the vse and authoritie of the key of the Gospell, and of discipline, in opening and shutting the kingdome of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What are the keyes of the kingdome of Heauen?","answer":"The preaching of the Gospell, and Ecclesiastical discipline, whereby heauen is opened to them that beleeue, and shut against vnbeleeuers.","segments":[{"text":"The preaching of the Gospell, and Ecclesiastical discipline, whereby heauen is opened to them that beleeue, and shut against vnbeleeuers.","proofs":["Matthew 16:19","18:18"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"18:18","osis":["Matt.18.18"]}],"note":null}],"items":[]},{"question":"The vse","answer":"The vse of the doctrine of the keyes is double: for we are first put in mind by them, of our misery, before the Lord cal vs by his Gospel, namely, that we are banished from the kingdome of God, and consequently excluded from righteousnes and saluation. Last of all, that we are fast bound as it were, with the bonds and fetters of Sathan. Secondly, howe great good God dooth bestowe vpon vs, and offer vnto vs, when he bleseth vs with the preaching of the Gospell, putting vs in hope: that if we beleeue in Christ, he wil deliuer vs from the power of darknes, and translate vs into the kingdome of his beloued Son: whereto belongeth that of the Apostle, that life and immortallitie were brought to light by the Gospell. For Christ is the doore and gate of saluation, and euen the onlie way which we must enter into, to come vnto the kingdome of heauen. Whereby it appeareth, that they are deceiued, whoe thinke that every one, whether he be Turke or Iewe, may be saued in his own superstition, so he keep some outward shadow and shewe of Iustice: for God hath ordained the preaching of the Gospell to be the key, whereby he wil haue the kingdome of heauen to be opened, and the faithfull to be let into it, and whome in Christ his Sonne hee hath chosen vnto saluation.","segments":[{"text":"The vse of the doctrine of the keyes is double: for we are first put in mind by them, of our misery, before the Lord cal vs by his Gospel, namely, that we are banished from the kingdome of God, and consequently excluded from righteousnes and saluation. Last of all, that we are fast bound as it were, with the bonds and fetters of Sathan. Secondly, howe great good God dooth bestowe vpon vs, and offer vnto vs, when he bleseth vs with the preaching of the Gospell, putting vs in hope: that if we beleeue in Christ, he wil deliuer vs from the power of darknes, and translate vs into the kingdome of his beloued Son: whereto belongeth that of the Apostle, that life and immortallitie were brought to light by the Gospell. For Christ is the doore and gate of saluation,","proofs":["2 Timothy 1:10"],"refs":[{"printed":"2 Timothy 1:10","osis":["2Tim.1.10"]}],"note":null},{"text":"and euen the onlie way which we must enter into, to come vnto the kingdome of heauen. Whereby it appeareth, that they are deceiued, whoe thinke that every one, whether he be Turke or Iewe, may be saued in his own superstition, so he keep some outward shadow and shewe of Iustice: for God hath ordained the preaching of the Gospell to be the key, whereby he wil haue the kingdome of heauen to be opened, and the faithfull to be let into it, and whome in Christ his Sonne hee hath chosen vnto saluation.","proofs":["John 14:6","Acts 10:45"],"refs":[{"printed":"John 14:6","osis":["John.14.6"]},{"printed":"Acts 10:45","osis":["Acts.10.45"]}],"note":null}],"items":[]}],"text":null},{"number":84,"title":null,"part":"OF THE KEYES.","questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"How is the kingdome of heuen opened and shut by the preaching of the Gospell?","answer":"When by the commaundement of Christ, it is openly preached to al and euerie one that beleeueth, that al their sinnes are forgiuen them by God, so oft as they lay hold vpon the promise of the Gospel by a true faith. Contrariwise, vnto all vnbeleeuers and hypocrits it is denounced, that the wrath of God, & euerlasting condemnation lieth vpon them, so long as they continue in their sinnes: According to which testimonie of the Gospell, God will iudge aswell in this present life, as in the life to come.","segments":[{"text":"When by the commaundement of Christ, it is openly preached to al and euerie one that beleeueth, that al their sinnes are forgiuen them by God, so oft as they lay hold vpon the promise of the Gospel by a true faith. Contrariwise, vnto all vnbeleeuers and hypocrits it is denounced, that the wrath of God, & euerlasting condemnation lieth vpon them, so long as they continue in their sinnes: According to which testimonie of the Gospell, God will iudge aswell in this present life, as in the life to come.","proofs":["John 20:21–23","Matthew 16:19"],"refs":[{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"Matthew 16:19","osis":["Matt.16.19"]}],"note":null}],"items":[]}],"text":null},{"number":85,"title":null,"part":"OF THE KEYES.","questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"Howe is the kingdome of Heauen shut and opened by Ecclesiastical discipline?","answer":"When by the commaundement of Christ, they who are in name Christians, but in doctrine or life shew themselues strangers frō Christ, after they haue bene once or twise admonished, and wil not depart from their errors, or sinfull liuing, are presented to the Church, or to those who are appointed to that office by the Church, and if they obey not their admonition, are by forbidding them the Sacramentes by them shut out from the assemblie of the Church, and by God himselfe from the kingdom of Christ: and againe, and if they possesse amendement, and doo indeed declare it, are receiued as members of Christ and of the Church.","segments":[{"text":"When by the commaundement of Christ, they who are in name Christians, but in doctrine or life shew themselues strangers frō Christ, after they haue bene once or twise admonished, and wil not depart from their errors, or sinfull liuing, are presented to the Church, or to those who are appointed to that office by the Church, and if they obey not their admonition, are by forbidding them the Sacramentes by them shut out from the assemblie of the Church, and by God himselfe from the kingdom of Christ: and againe, and if they possesse amendement, and doo indeed declare it, are receiued as","proofs":["Romans 12:7–9","1 Corinthians 12:20"],"refs":[{"printed":"Romans 12:7–9","osis":["Rom.12.7-Rom.12.9"]},{"printed":"1 Corinthians 12:20","osis":["1Cor.12.20"]}],"note":null},{"text":"members of Christ and of the Church.","proofs":["Matthew 18:15–17","1 Corinthians 5:3–5","2 Thessalonians 3:14–15","2 John 10–11","2 Corinthians 2:6–7, 10–11","1 Timothy 5:17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Corinthians 5:3–5","osis":["1Cor.5.3-1Cor.5.5"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"2 Corinthians 2:6–7, 10–11","osis":["2Cor.2.6-2Cor.2.7","2Cor.2.10-2Cor.2.11"]},{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]}],"note":null}],"items":[]}],"text":null},{"number":86,"title":null,"part":"THE THIRD PARTE, OF MANS THANKFVLNES.","questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the necessitie of good workes, and the punishment of them, who go on carelesly in their sinnes.","segments":[{"text":"Of the necessitie of good workes, and the punishment of them, who go on carelesly in their sinnes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Seeing we are deliuered from al sinnes and miseries, without any desert of our own, by the only mercie of God for Christes sake, to what end should we doe good workes?","answer":"Because, after that Christ hath redeemed vs by his blood, he dooth also renewe vs by his spirit according to his owne image, to the end, that hauing receiued so great benefites, wee shoulde all our life long shewe our selues thankfull towards God, and that he might be glorified by vs. Secondly, that wee also every one of vs, may bee assured of our faith by the fruits thereof. Last of all, that by the vprightnes of our life, we may gaine others vnto Christ.","segments":[{"text":"Because, after that Christ hath redeemed vs by his blood, he dooth also renewe vs by his spirit according to his owne image, to the end, that hauing receiued so great benefites, wee shoulde all our life long shewe our selues thankfull towards God, and that he might be","proofs":["Romans 6:13","12:1–2","2 Peter 2:5, 9–10","1 Corinthians 6:20"],"refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]},{"printed":"12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"2 Peter 2:5, 9–10","osis":["2Pet.2.5","2Pet.2.9-2Pet.2.10"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"glorified by vs. Secondly, that wee also every one of vs, may bee","proofs":["Matthew 5:16","1 Peter 2:10"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"1 Peter 2:10","osis":["1Pet.2.10"]}],"note":null},{"text":"assured of our faith by the fruits thereof. Last of all, that by the vprightnes of our life, we may gaine","proofs":["2 Peter 1:10","Matthew 7:17–18","Galatians 5:6, 22"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Matthew 7:17–18","osis":["Matt.7.17-Matt.7.18"]},{"printed":"Galatians 5:6, 22","osis":["Gal.5.6","Gal.5.22"]}],"note":null},{"text":"others vnto Christ.","proofs":["1 Peter 3:1–2","Matthew 5:16","Romans 14:19"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"Romans 14:19","osis":["Rom.14.19"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Which being so, it followeth, that the studie of good workes is necessarie: 1. To honour God by our life: 2. To worke out our owne saluation in feare and trembling: 3. To edifie our neighbour by good examples, which is indeede to liue worthie of the Gospell.","segments":[{"text":"Which being so, it followeth, that the studie of good workes is necessarie: 1. To honour God by our life: 2. To worke out our owne saluation in feare and trembling: 3. To edifie our neighbour by good examples, which is indeede to liue worthie of the Gospell.","proofs":["Philippians 2:22"],"refs":[{"printed":"Philippians 2:22","osis":["Phil.2.22"]}],"note":null}],"items":[]}],"text":null},{"number":87,"title":null,"part":"THE THIRD PARTE, OF MANS THANKFVLNES.","questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"Can not they then bee saued, who being vnthankfull, and continuing securely in their sinnes, are not turned from their wickednes vnto God?","answer":"By no meanes, for as the scripture witnesseth, neither vncleane persons, nor Idolaters, nor adulterers, nor theeues, nor couetous persons, nor drunkards, nor raylers, nor oppressors, shall inherit the Kingdome of God.","segments":[{"text":"By no meanes, for as the scripture witnesseth, neither vncleane persons, nor Idolaters, nor adulterers, nor theeues, nor couetous persons, nor drunkards, nor raylers, nor oppressors, shall inherit the Kingdome of God.","proofs":["1 Corinthians 6:9–10","Ephesians 5:5–6","1 John 3:14–15"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Ephesians 5:5–6","osis":["Eph.5.5-Eph.5.6"]},{"printed":"1 John 3:14–15","osis":["1John.3.14-1John.3.15"]}],"note":null}],"items":[]}],"text":null},{"number":88,"title":null,"part":"OF REPENTANCE.","questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of repentance, and the fruits thereof, to wit, good works.","segments":[{"text":"Of repentance, and the fruits thereof, to wit, good works.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Of what partes consisteth true repentance, or turning vnto God?","answer":"Of the mortifiing or killing of the ould man, and quickening of the new man.","segments":[{"text":"Of the mortifiing or killing of the ould man, and quickening of the new man.","proofs":["Romans 6:4–6","Ephesians 4:22–24","Colossians 3:5–10","1 Corinthians 5:7","2 Corinthians 7"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]},{"printed":"Ephesians 4:22–24","osis":["Eph.4.22-Eph.4.24"]},{"printed":"Colossians 3:5–10","osis":["Col.3.5-Col.3.10"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"2 Corinthians 7","osis":["2Cor.7"]}],"note":null}],"items":[]}],"text":null},{"number":89,"title":null,"part":"OF REPENTANCE.","questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"What is the mortification of the old man?","answer":"Truelie, and from the hart to be sory, that by thy sinnes thou hast offended God, and more and more to hate and flie from them.","segments":[{"text":"Truelie, and from the hart to be sory, that by thy sinnes thou hast offended God, and more and more to hate and flie from them.","proofs":["Romans 8:13","Joel 2:13","Hosea 5:14","6:1"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"Joel 2:13","osis":["Joel.2.13"]},{"printed":"Hosea 5:14","osis":["Hos.5.14"]},{"printed":"6:1","osis":["Hos.6.1"]}],"note":null}],"items":[]}],"text":null},{"number":90,"title":null,"part":"OF REPENTANCE.","questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"What is the quickening of the newe man?","answer":"True reioycing in God, through Christ, and a forward desire to frame our life according to Gods will, and to exercise all good workes.","segments":[{"text":"True reioycing in God, through Christ, and a forward desire to frame our life according to Gods will, and to exercise","proofs":["Romans 5:1","14:17","Isaiah 57:15"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"all good workes.","proofs":["Romans 6:10–11","Galatians 2:20"],"refs":[{"printed":"Romans 6:10–11","osis":["Rom.6.10-Rom.6.11"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]}],"text":null},{"number":91,"title":null,"part":"OF REPENTANCE.","questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"What workes are good?","answer":"Onely those that are done af a true faith, according to the lawe of God, & are referred only to his glory, and not those which are deuised by our selues vppon a good intent, or commanded by mens traditions.","segments":[{"text":"Onely those that are done af a true faith, according to the","proofs":["Romans 11:23"],"refs":[{"printed":"Romans 11:23","osis":["Rom.11.23"]}],"note":null},{"text":"lawe of God, &","proofs":["1 Samuel 15:22","Ephesians 2:10"],"refs":[{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"are referred only to his glory, and not those which are deuised by our selues vppon a good intent, or","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"commanded by mens traditions.","proofs":["Deuteronomy 11:32","Ezekiel 20:18–19","Isaiah 29:13","Matthew 15:9"],"refs":[{"printed":"Deuteronomy 11:32","osis":["Deut.11.32"]},{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]}],"text":null},{"number":92,"title":null,"part":"OF REPENTANCE.","questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"What is the Law of God?","answer":"The Lorde spake all these wordes saying. 1 I am Iehoua thy God, which brought thee out of the land of Egypt from the house of seruaunts, see thou haue no strange God before my face. 2 Make not to thy selfe any grauen Image, nor drawe any likenes of those things, which are either in heauen aboue, or in the Earth beneath, or in the water vnder the Earth, thou shalt not fall downe before them nor worship them: For I am the Lord thy God strong and ielious, auenging the sinnes of the Fathers vppon the children, and that to the third and fourth generation of them that hate me, and shewing mercie vppon thousands in them that loue me and keepe my commandements. 3 Take not the name of the Lorde thy God in vaine, for the Lord will not let him goe vnpunished, that taketh his name in vaine. 4 Remēber to keep holie the Sabbath day: Six daies shalt thou labor, and doe all thy worke: But vpon the seauenth day, shalbe the Sabbath vnto the Lord thy God: Thou shalt doe no worke, neither thou, nor thy Son, nor thy daughter, nor thy seruant, nor thine handmaid, nor thy cattel, nor the straunger that is within thy gates. For in Six dayes the Lorde made the Heauen, the Earth, the Sea, and all things that are in them, and rested the seauenth day, therefore the Lord blessed the seuenth day and hallowed it. 5 Honor thy Father and thy Mother, that thou maiest liue long vpon the land, which the lord thy God shall giue thee. 6 Thou shalt not kill. 7 Thou shalt not commit adultery 8 Thou shalt not steale. 9 Thou shalt not bear false witnes against thy neigbour. 10 Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife nor his seruaunt nor his maiden, nor his oxe, nor his asse, nor any of those thinges that are thy neighbours.","segments":[{"text":"The Lorde spake all these wordes saying.","proofs":["Exodus 20","Deuteronomy 5"],"refs":[{"printed":"Exodus 20","osis":["Exod.20"]},{"printed":"Deuteronomy 5","osis":["Deut.5"]}],"note":null},{"text":"1 I am Iehoua thy God, which brought thee out of the land of Egypt from the house of seruaunts, see thou haue no strange God before my face.","proofs":[],"refs":[],"note":null},{"text":"2 Make not to thy selfe any grauen Image, nor drawe any likenes of those things, which are either in heauen aboue, or in the Earth beneath, or in the water vnder the Earth, thou shalt not fall downe before them nor worship them: For I am the Lord thy God strong and ielious, auenging the sinnes of the Fathers vppon the children, and that to the third and fourth generation of them that hate me, and shewing mercie vppon thousands in them that loue me and keepe my commandements.","proofs":[],"refs":[],"note":null},{"text":"3 Take not the name of the Lorde thy God in vaine, for the Lord will not let him goe vnpunished, that taketh his name in vaine.","proofs":[],"refs":[],"note":null},{"text":"4 Remēber to keep holie the Sabbath day: Six daies shalt thou labor, and doe all thy worke: But vpon the seauenth day, shalbe the Sabbath vnto the Lord thy God: Thou shalt doe no worke, neither thou, nor thy Son, nor thy daughter, nor thy seruant, nor thine handmaid, nor thy cattel, nor the straunger that is within thy gates. For in Six dayes the Lorde made the Heauen, the Earth, the Sea, and all things that are in them, and rested the seauenth day, therefore the Lord blessed the seuenth day and hallowed it.","proofs":[],"refs":[],"note":null},{"text":"5 Honor thy Father and thy Mother, that thou maiest liue long vpon the land, which the lord thy God shall giue thee.","proofs":[],"refs":[],"note":null},{"text":"6 Thou shalt not kill.","proofs":[],"refs":[],"note":null},{"text":"7 Thou shalt not commit adultery","proofs":[],"refs":[],"note":null},{"text":"8 Thou shalt not steale.","proofs":[],"refs":[],"note":null},{"text":"9 Thou shalt not bear false witnes against thy neigbour.","proofs":[],"refs":[],"note":null},{"text":"10 Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife nor his seruaunt nor his maiden, nor his oxe, nor his asse, nor any of those thinges that are thy neighbours.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":93,"title":null,"part":"OF THE LAWE OF GOD.","questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The partition of the Law into two tables, and a deuision of the commandements both of the first and second table: & a laying forth of the vices & vertues which are contained in the first commandement, the end whereof is that God alone may be serued.","segments":[{"text":"The partition of the Law into two tables, and a deuision of the commandements both of the first and second table: & a laying forth of the vices & vertues which are contained in the first commandement, the end whereof is that God alone may be serued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Howe are these Commaundementes deuided?","answer":"Into two Tables: wherof the first deliuereth in foure Commandements how wee ought to behaue our selues toward God: The latter in six Commandements, what duties wee owe to our neighbour.","segments":[{"text":"Into two Tables: wherof the first deliuereth in foure Commandements how wee ought to behaue our selues toward God: The latter in six Commandements, what duties wee","proofs":["Exodus 34:28","Deuteronomy 4:13","10:3–4"],"refs":[{"printed":"Exodus 34:28","osis":["Exod.34.28"]},{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]},{"printed":"10:3–4","osis":["Deut.10.3-Deut.10.4"]}],"note":null},{"text":"owe to our neighbour.","proofs":["Matthew 22:37–39"],"refs":[{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]}],"note":null}],"items":[]}],"text":null},{"number":94,"title":null,"part":"OF THE LAWE OF GOD.","questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What requireth God in the first Commandement?","answer":"That as I loue the saluation of my owne soule, so I diligently shun and auoide all Idolatrie, coniuring, inchantment, superstition, praying to Saintes, or other creatures: and doe rightly acknowledge the onely and true God, trust in him alone, submit my selfe with all humilitie and patience vnto him, looke for al good thinges from him alone: to conclude, with the most inward affection of my heart, loue, reuerence, and worship him: so that I will rather forsake all creatures, than cōmit the least thing that may be against his will.","segments":[{"text":"That as I loue the saluation of my owne soule, so I diligently shun and auoide all Idolatrie, coniuring, inchantment,","proofs":["1 Corinthians 6:9–10","10:7, 14"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"10:7, 14","osis":["1Cor.10.7","1Cor.10.14"]}],"note":null},{"text":"superstition, praying to Saintes, or other","proofs":["Leviticus 19:31","Deuteronomy 18:11"],"refs":[{"printed":"Leviticus 19:31","osis":["Lev.19.31"]},{"printed":"Deuteronomy 18:11","osis":["Deut.18.11"]}],"note":null},{"text":"creatures: and doe rightly","proofs":["Matthew 4:10","Revelation 19:10","22:8–9"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null},{"text":"acknowledge the onely and true God,","proofs":["John 16:3"],"refs":[{"printed":"John 16:3","osis":["John.16.3"]}],"note":null},{"text":"trust in him alone,","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"submit my selfe with all","proofs":["Hebrews 10:36","Colossians 1:11","Romans 5:3–4","1 Corinthians 10:10","Philippians 2:14"],"refs":[{"printed":"Hebrews 10:36","osis":["Heb.10.36"]},{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Romans 5:3–4","osis":["Rom.5.3-Rom.5.4"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]},{"printed":"Philippians 2:14","osis":["Phil.2.14"]}],"note":null},{"text":"humilitie and patience vnto him,","proofs":["1 Peter 5:5–6"],"refs":[{"printed":"1 Peter 5:5–6","osis":["1Pet.5.5-1Pet.5.6"]}],"note":null},{"text":"looke for al good thinges from him alone: to conclude, with the most inward affection of my heart,","proofs":["Psalm 104:27–30","Isaiah 45:7","James 1:17"],"refs":[{"printed":"Psalm 104:27–30","osis":["Ps.104.27-Ps.104.30"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"loue,","proofs":["Deuteronomy 6:5","Matthew 22:37"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"note":null},{"text":"reuerence, and","proofs":["Deuteronomy 6:2","Psalm 111:10","Proverbs 1:7, 9–10","Matthew 10:28"],"refs":[{"printed":"Deuteronomy 6:2","osis":["Deut.6.2"]},{"printed":"Psalm 111:10","osis":["Ps.111.10"]},{"printed":"Proverbs 1:7, 9–10","osis":["Prov.1.7","Prov.1.9-Prov.1.10"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null},{"text":"worship him: so that I will rather forsake all creatures, than","proofs":["Matthew 4:20","Deuteronomy 10:20"],"refs":[{"printed":"Matthew 4:20","osis":["Matt.4.20"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":null},{"text":"cōmit the least thing that may be against his will.","proofs":["Matthew 5:29–30","10:37","Acts 5:29"],"refs":[{"printed":"Matthew 5:29–30","osis":["Matt.5.29-Matt.5.30"]},{"printed":"10:37","osis":["Matt.10.37"]},{"printed":"Acts 5:29","osis":["Acts.5.29"]}],"note":null}],"items":[]}],"text":null},{"number":95,"title":null,"part":"OF THE LAWE OF GOD.","questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"What is idolatrie?","answer":"It is, in the place of one God, or besides that one & true God, who hath reueiled himself in his word, to deuise or haue any other thing, wherein to put our trust.","segments":[{"text":"It is, in the place of one God, or besides that one & true God, who hath reueiled himself in his word, to deuise or haue any other thing, wherein to put our trust.","proofs":["Proverbs 16:26","Philippians 3:19","Ephesians 5:5","Galatians 4:8","Ephesians 2:12","1 John 2:23","2 John 9","John 5:23"],"refs":[{"printed":"Proverbs 16:26","osis":["Prov.16.26"]},{"printed":"Philippians 3:19","osis":["Phil.3.19"]},{"printed":"Ephesians 5:5","osis":["Eph.5.5"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"1 John 2:23","osis":["1John.2.23"]},{"printed":"2 John 9","osis":["2John.1.9"]},{"printed":"John 5:23","osis":["John.5.23"]}],"note":null}],"items":[]}],"text":null},{"number":96,"title":null,"part":"OF THE SECOND Commandement.","questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT","answer":"What maner of God the Lord is, and with what kinde of seruice to be honoured, where, of painting of images: and whether it bee lawfull to set them in Churches.","segments":[{"text":"What maner of God the Lord is, and with what kinde of seruice to be honoured, where, of painting of images: and whether it bee lawfull to set them in Churches.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What dooth the second Commandement require?","answer":"That we expresse not God by any image or shape, neither serue him after any other manner, then as in his woord hee hath commanded himselfe to be serued.","segments":[{"text":"That we expresse not God by any image or shape, neither","proofs":["Deuteronomy 4:15","Isaiah 40:18","Romans 1:23","Acts 17:29"],"refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]},{"printed":"Isaiah 40:18","osis":["Isa.40.18"]},{"printed":"Romans 1:23","osis":["Rom.1.23"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null},{"text":"serue him after any other manner, then as in his woord hee hath commanded himselfe to be serued.","proofs":["1 Samuel 15:23","Deuteronomy 12:30","Matthew 15:9"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]},{"printed":"Deuteronomy 12:30","osis":["Deut.12.30"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]}],"text":null},{"number":97,"title":null,"part":"OF THE SECOND Commandement.","questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"Ought wee then to make no Images nor pictures?","answer":"God neither ought, nor can by any means be drawen or pictured: and although it be lawfull to resemble the creatures, yet God forbiddeth to haue, or make their images, to worship or honour either of them, or God by them.","segments":[{"text":"God neither ought, nor can by any means be drawen or pictured: and although it be lawfull to resemble the creatures, yet God forbiddeth to haue, or make their images, to worship or honour either of them, or God by them.","proofs":["Exodus 23:24","34:13–14, 17","Numbers 33:52","Deuteronomy 7:5","12:3","16:22","2 Kings 18:4"],"refs":[{"printed":"Exodus 23:24","osis":["Exod.23.24"]},{"printed":"34:13–14, 17","osis":["Exod.34.13-Exod.34.14","Exod.34.17"]},{"printed":"Numbers 33:52","osis":["Num.33.52"]},{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"12:3","osis":["Deut.12.3"]},{"printed":"16:22","osis":["Deut.16.22"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null}],"items":[]}],"text":null},{"number":98,"title":null,"part":"OF THE SECOND Commandement.","questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"But may images be suffered in Churches, to be in steed of bookes to the ignorant multitude?","answer":"No, in no wise: For it becommeth not vs to be wiser than God, who wil haue his Church taught, not with dumbe images, but with the liuely preaching of his word.","segments":[{"text":"No, in no wise: For it becommeth not vs to be wiser than God, who wil haue his Church taught, not with dumbe images, but with the liuely","proofs":["Jeremiah 10:8","Habakkuk 2:18–19"],"refs":[{"printed":"Jeremiah 10:8","osis":["Jer.10.8"]},{"printed":"Habakkuk 2:18–19","osis":["Hab.2.18-Hab.2.19"]}],"note":null},{"text":"preaching of his word.","proofs":["2 Timothy 3:16–17","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null}],"items":[]}],"text":null},{"number":99,"title":null,"part":"OF THE THIRD COMmandement.","questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That God hateth the abuse of his name, and requireth of euery one to confesse and praise him both priuately and publikely.","segments":[{"text":"That God hateth the abuse of his name, and requireth of euery one to confesse and praise him both priuately and publikely.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What meaneth God in the third Commandement?","answer":"That wee doo not reprochfullie, or vnreuerently vse the name of God, not onely by cursing or forswearing, but also by swearing rashlie, neither yet take part in these horrible sinnes, by holding our peace, or winking at them: but that wee vse the sacred name of god, nor without great religion & reuerence: that by true & cōstant confession, and calling vpon him, and finally, by al our words & deedes he be praysed and magnified.","segments":[{"text":"That wee doo not reprochfullie, or vnreuerently vse the name of God, not onely by cursing or forswearing, but also by swearing","proofs":["Leviticus 24:11","19:12"],"refs":[{"printed":"Leviticus 24:11","osis":["Lev.24.11"]},{"printed":"19:12","osis":["Lev.19.12"]}],"note":null},{"text":"rashlie, neither yet take part in these horrible sinnes, by holding our peace, or winking at them: but that wee","proofs":["Matthew 5:37","James 5:12"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"vse the sacred name of god, nor without great religion &","proofs":["Isaiah 45:23"],"refs":[{"printed":"Isaiah 45:23","osis":["Isa.45.23"]}],"note":null},{"text":"reuerence: that by true & cōstant","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"confession, and","proofs":["Romans 2:24","1 Timothy 6:1","Colossians 3:16–17"],"refs":[{"printed":"Romans 2:24","osis":["Rom.2.24"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"Colossians 3:16–17","osis":["Col.3.16-Col.3.17"]}],"note":null},{"text":"calling vpon him, and finally, by al our words & deedes he be praysed and magnified.","proofs":["Mark 10:32"],"refs":[{"printed":"Mark 10:32","osis":["Mark.10.32"]}],"note":null}],"items":[]}],"text":null},{"number":100,"title":null,"part":"OF THE THIRD COMmandement.","questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"Is it then soe great a sinne to take the name of God in vaine, either by swearing or by cursing, that God is also angry with them, whoe as much as in them lieth, do not forbid or hinder it.","answer":"Surely a most grieuous sinne: for there is no greater sinne, or which doth more offend God, than the reproch of his most holie name: Wherfore also, he commanded that sinne to be punished with death.","segments":[{"text":"Surely a most grieuous sinne: for there is no greater sinne, or which doth more offend God, than the reproch of his most holie name: Wherfore also, he","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null},{"text":"commanded that sinne to be punished with death.","proofs":["Leviticus 24:11, 16"],"refs":[{"printed":"Leviticus 24:11, 16","osis":["Lev.24.11","Lev.24.16"]}],"note":null}],"items":[]}],"text":null},{"number":101,"title":null,"part":"OF THE THIRD COMmaundement.","questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of a lawfull and vnlawfull oath: of the first, for the Anabaptistes: of the latter, for the popish sort.","segments":[{"text":"Of a lawfull and vnlawfull oath: of the first, for the Anabaptistes: of the latter, for the popish sort.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"But may any man lawfullie & in a godly sort, sweare by the name of God?","answer":"He may: When either the Magistrate requireth it of his subiectes, or necessitie requireth, that by this meanes faith be assured, and trueth established: to the end that the glorie of God may be set foorth, and the saluation of other men furthered. For this kind of oath is cōfirmed by the word of God, & therefore hath bene rightlie vsed by holy men, both in the olde and new testament.","segments":[{"text":"He may: When either the Magistrate requireth it of his subiectes, or necessitie requireth, that by this meanes faith be assured, and trueth established: to the end that the glorie of God may be set foorth, and the saluation of other men furthered. For this kind of oath is cōfirmed by the word of God, & therefore hath bene rightlie vsed","proofs":["Deuteronomy 6:13","Hebrews 6:16","Genesis 21:14","Galatians 1:20","Deuteronomy 10:20"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"Hebrews 6:16","osis":["Heb.6.16"]},{"printed":"Genesis 21:14","osis":["Gen.21.14"]},{"printed":"Galatians 1:20","osis":["Gal.1.20"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":null},{"text":"by holy men, both in the olde and new testament.","proofs":["Isaiah 48:1","Jeremiah 12:16","Joshua 2:12","Exodus 22:10–11","1 Samuel 24:21–22","Galatians 1:20","Genesis 21:24","31:53"],"refs":[{"printed":"Isaiah 48:1","osis":["Isa.48.1"]},{"printed":"Jeremiah 12:16","osis":["Jer.12.16"]},{"printed":"Joshua 2:12","osis":["Josh.2.12"]},{"printed":"Exodus 22:10–11","osis":["Exod.22.10-Exod.22.11"]},{"printed":"1 Samuel 24:21–22","osis":["1Sam.24.21-1Sam.24.22"]},{"printed":"Galatians 1:20","osis":["Gal.1.20"]},{"printed":"Genesis 21:24","osis":["Gen.21.24"]},{"printed":"31:53","osis":["Gen.31.53"]}],"note":null}],"items":[]}],"text":null},{"number":102,"title":null,"part":"OF THE THIRD COMmaundement.","questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"Is it not lawfull to sweare by Saintes and other Creatures?","answer":"No: For a lawfull oth, is a calling vpon God, wherein a man desireth, that he beeing the onely beholder of the heart, would giue witnesse to the trueth, and punish the swearer, if hee deceiue wittinglie: Now this honour agreeth to no creature.","segments":[{"text":"No: For a lawfull oth, is a calling vpon God, wherein a man desireth, that he beeing the onely beholder of the heart, would giue witnesse to the trueth, and punish the swearer, if hee deceiue wittinglie: Now this honour","proofs":["2 Corinthians 1:23","1 Samuel 20:12"],"refs":[{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]},{"printed":"1 Samuel 20:12","osis":["1Sam.20.12"]}],"note":null},{"text":"agreeth to no creature.","proofs":["Jeremiah 5:7","Amos 8:14"],"refs":[{"printed":"Jeremiah 5:7","osis":["Jer.5.7"]},{"printed":"Amos 8:14","osis":["Amos.8.14"]}],"note":null}],"items":[]}],"text":null},{"number":103,"title":null,"part":"OF THE FOVRTH Commandement.","questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of the true hallowing of the Sabbath.","segments":[{"text":"Of the true hallowing of the Sabbath.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth the Lord require in the fourth Commandement?","answer":"First, that the ministerie of the gospell and schooles be maintained: and that both vpon other dayes, and especiallie vpon holie dayes, I do diligentlie frequent, the holy assemblies, heare the worde of God attentiuelie, vse the Sacramentes, and to the publike prayers, ioyne also mine own priuat, and according to mine abilitie, bestowe some thing vppon the poore: Secondly that in all my life, I absteine from wicked actions, yeelding vnto the Lord, that by his spirit, he may worke his good worke in me, and so, that I beginne that everlasting Sabbath or rest in this life.","segments":[{"text":"First, that the ministerie of the gospell and schooles be maintained: and that both vpon other dayes, and especiallie vpon holie dayes, I do diligentlie","proofs":["Titus 1:5","Ephesians 4:11"],"refs":[{"printed":"Titus 1:5","osis":["Titus.1.5"]},{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"note":null},{"text":"frequent, the holy assemblies,","proofs":["Psalm 68:26","40:9–10","Acts 2:42, 46"],"refs":[{"printed":"Psalm 68:26","osis":["Ps.68.26"]},{"printed":"40:9–10","osis":["Ps.40.9-Ps.40.10"]},{"printed":"Acts 2:42, 46","osis":["Acts.2.42","Acts.2.46"]}],"note":null},{"text":"heare the worde of God attentiuelie, vse the","proofs":["1 Corinthians 14:19, 29, 31"],"refs":[{"printed":"1 Corinthians 14:19, 29, 31","osis":["1Cor.14.19","1Cor.14.29","1Cor.14.31"]}],"note":null},{"text":"Sacramentes, and to the publike prayers,","proofs":["1 Corinthians 11:33"],"refs":[{"printed":"1 Corinthians 11:33","osis":["1Cor.11.33"]}],"note":null},{"text":"ioyne also mine own priuat, and according to mine abilitie, bestowe some thing vppon the","proofs":["1 Timothy 2:1–3, 8–9","1 Corinthians 14:16"],"refs":[{"printed":"1 Timothy 2:1–3, 8–9","osis":["1Tim.2.1-1Tim.2.3","1Tim.2.8-1Tim.2.9"]},{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]}],"note":null},{"text":"poore: Secondly that in all my life, I absteine from wicked actions, yeelding vnto the Lord, that by his spirit, he may worke his good worke in me, and so, that I","proofs":["1 Corinthians 16"],"refs":[{"printed":"1 Corinthians 16","osis":["1Cor.16"]}],"note":null},{"text":"beginne that everlasting Sabbath or rest in this life.","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null}],"items":[]}],"text":null},{"number":104,"title":null,"part":"OF THE FIFT COMMANDEMENT.","questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That they are to be honoured, whom the Lord hath set ouer vs, and both to be obeied, & thankfully to be requited.","segments":[{"text":"That they are to be honoured, whom the Lord hath set ouer vs, and both to be obeied, & thankfully to be requited.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What dooth the Lord injoine vs in the fift commandement?","answer":"That wee performe vnto our Parentes, and euen to all that are set ouer vs, due honour, loue & fidelitie, and doe submit our selues to their faithfull precepts and chastisements with that obedience that is meet. Secondlie, that we patiently bear with their faults & manners, alwaies hauing in remembrance, that God will lead and rule vs by their hand.","segments":[{"text":"That wee performe vnto our Parentes, and euen to all that are set ouer vs, due honour, loue & fidelitie, and doe submit our selues to their faithfull precepts and chastisements with that obedience that is meet. Secondlie, that we","proofs":["Ephesians 6:1–2, 5","Colossians 3:18, 20, 22–24","Ephesians 5:22","Proverbs 1:8","4:1","15:20","20:20","Exodus 21:17"],"refs":[{"printed":"Ephesians 6:1–2, 5","osis":["Eph.6.1-Eph.6.2","Eph.6.5"]},{"printed":"Colossians 3:18, 20, 22–24","osis":["Col.3.18","Col.3.20","Col.3.22-Col.3.24"]},{"printed":"Ephesians 5:22","osis":["Eph.5.22"]},{"printed":"Proverbs 1:8","osis":["Prov.1.8"]},{"printed":"4:1","osis":["Prov.4.1"]},{"printed":"15:20","osis":["Prov.15.20"]},{"printed":"20:20","osis":["Prov.20.20"]},{"printed":"Exodus 21:17","osis":["Exod.21.17"]}],"note":null},{"text":"patiently bear with their faults & manners, alwaies hauing in remembrance, that God will lead","proofs":["Proverbs 23:22","Genesis 9:25","1 Peter 2:18"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]},{"printed":"Genesis 9:25","osis":["Gen.9.25"]},{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"note":null},{"text":"and rule vs by their hand.","proofs":["Ephesians 6:4","Colossians 3:19, 21","Romans 13","Matthew 22:21"],"refs":[{"printed":"Ephesians 6:4","osis":["Eph.6.4"]},{"printed":"Colossians 3:19, 21","osis":["Col.3.19","Col.3.21"]},{"printed":"Romans 13","osis":["Rom.13"]},{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null}],"items":[]}],"text":null},{"number":105,"title":null,"part":"OF THE SIXT COMMANDEMENT.","questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of avoyding manslaughter, & how many waies it is committed in the sight of God, the end whereof is, that the safetie of everie one ought to bee commended to everie one.","segments":[{"text":"Of avoyding manslaughter, & how many waies it is committed in the sight of God, the end whereof is, that the safetie of everie one ought to bee commended to everie one.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doeth God require in the sixt commandement.","answer":"That neither by thought, nor by word, nor by gesture, much lesse by deede, either by my selfe, or by any other, I doe reuile, or hate, or hurt, or slay my neighbour, but cast away all desire of reuenge. Moreouer that I hurt not my selfe, nor wittingly cast my selfe into any daunger. And therfore also, that murther might be avoided, he hath armed the Magistrate with the sword.","segments":[{"text":"That neither by thought, nor by word, nor by gesture, much lesse by deede, either by my selfe, or by any other, I doe reuile, or hate, or hurt, or slay my neighbour, but","proofs":["Matthew 5:12, 22","Genesis 9:6","Matthew 26:52"],"refs":[{"printed":"Matthew 5:12, 22","osis":["Matt.5.12","Matt.5.22"]},{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]}],"note":null},{"text":"cast away all desire of reuenge. Moreouer that I","proofs":["Ephesians 4:26","Romans 12:19","Matthew 5:25","18:35"],"refs":[{"printed":"Ephesians 4:26","osis":["Eph.4.26"]},{"printed":"Romans 12:19","osis":["Rom.12.19"]},{"printed":"Matthew 5:25","osis":["Matt.5.25"]},{"printed":"18:35","osis":["Matt.18.35"]}],"note":null},{"text":"hurt not my selfe, nor wittingly cast my selfe into any daunger. And therfore also, that murther might be avoided, he hath","proofs":["Romans 13:14","Colossians 2:23","Matthew 4:7"],"refs":[{"printed":"Romans 13:14","osis":["Rom.13.14"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]},{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null},{"text":"armed the Magistrate with the sword.","proofs":["Genesis 9:6","Exodus 21:14","Matthew 26:52","Romans 13:4"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Exodus 21:14","osis":["Exod.21.14"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null}],"items":[]}],"text":null},{"number":106,"title":null,"part":"OF THE SIXT COMMANDEMENT.","questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"Why? but this commandement seemeth to forbid onelie Murder.","answer":"For the slaying of murder, God teacheth, that he hateth the roote and original of murder, to wit, anger, enuy, hatred, and desire of reuenge, and doth account all these for murder.","segments":[{"text":"For the slaying of murder, God teacheth, that he hateth the roote and original of murder, to wit, anger,","proofs":["James 1:20","Galatians 5:20"],"refs":[{"printed":"James 1:20","osis":["Jas.1.20"]},{"printed":"Galatians 5:20","osis":["Gal.5.20"]}],"note":null},{"text":"enuy, hatred,","proofs":["Romans 1:29"],"refs":[{"printed":"Romans 1:29","osis":["Rom.1.29"]}],"note":null},{"text":"and desire of reuenge, and doth","proofs":["1 John 2:9"],"refs":[{"printed":"1 John 2:9","osis":["1John.2.9"]}],"note":null},{"text":"account all these for murder.","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[]}],"text":null},{"number":107,"title":null,"part":"OF THE SIXT COMMANDEMENT.","questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"And is it sufficient to kill noe man in such sorte as hath bin spoken?","answer":"It is not sufficient: for when God condemneth wrath, enuie, hatred; hee requireth, that wee loue our neighbour as our selues, and that wee vse towards him curtesie, gentlenes, meeknes, patience, and mercie, and that whatsoeuer may hurte him, as much as in vs lieth, we turne it away from him. In a worde, that wee be so disposed in mind. that we spare not to doe good even to our enemies.","segments":[{"text":"It is not sufficient: for when God condemneth wrath, enuie, hatred; hee requireth, that wee loue our neighbour as our selues, and that wee vse towards him","proofs":["Matthew 22:39","7:12"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]},{"printed":"7:12","osis":["Matt.7.12"]}],"note":null},{"text":"curtesie, gentlenes,","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null},{"text":"meeknes, patience,","proofs":["Ephesians 4:2","Galatians 6:1–2","Matthew 5:5","Romans 12:18","Matthew 5:7","Luke 6:3"],"refs":[{"printed":"Ephesians 4:2","osis":["Eph.4.2"]},{"printed":"Galatians 6:1–2","osis":["Gal.6.1-Gal.6.2"]},{"printed":"Matthew 5:5","osis":["Matt.5.5"]},{"printed":"Romans 12:18","osis":["Rom.12.18"]},{"printed":"Matthew 5:7","osis":["Matt.5.7"]},{"printed":"Luke 6:3","osis":["Luke.6.3"]}],"note":null},{"text":"and mercie,","proofs":["Exodus 24:5"],"refs":[{"printed":"Exodus 24:5","osis":["Exod.24.5"]}],"note":null},{"text":"and that whatsoeuer may hurte him, as much as in vs lieth, we turne it away from him. In a worde, that wee be so disposed in mind. that we","proofs":["Matthew 5:45"],"refs":[{"printed":"Matthew 5:45","osis":["Matt.5.45"]}],"note":null},{"text":"spare not to doe good even to our enemies.","proofs":["Romans 12:20–21"],"refs":[{"printed":"Romans 12:20–21","osis":["Rom.12.20-Rom.12.21"]}],"note":null}],"items":[]}],"text":null},{"number":108,"title":null,"part":"OF THE SEAVENTH COMmandement.","questions":[108],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Of Adulterie, that is, that we be not defiled with any vncleannes or intemperate lust of the flesh, but that wee gouern all the parts of our life, chastly and continently.","segments":[{"text":"Of Adulterie, that is, that we be not defiled with any vncleannes or intemperate lust of the flesh, but that wee gouern all the parts of our life, chastly and continently.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the meaning of the seuenth commandement.","answer":"That God doeth abhor all filthines, and therefore that we also ought to hate and detest it, and on the other side, that we ought to liue, soberly, modestly, and chastly, either in holy wedlock or single life.","segments":[{"text":"That God doeth abhor all filthines, and therefore that we also ought","proofs":["Leviticus 18:27–28"],"refs":[{"printed":"Leviticus 18:27–28","osis":["Lev.18.27-Lev.18.28"]}],"note":null},{"text":"to hate and detest it, and on the other side, that we ought to liue, soberly, modestly, and","proofs":["Jude 22–23"],"refs":[{"printed":"Jude 22–23","osis":["Jude.1.22-Jude.1.23"]}],"note":null},{"text":"chastly, either in holy wedlock or single life.","proofs":["1 Thessalonians 4:3–5"],"refs":[{"printed":"1 Thessalonians 4:3–5","osis":["1Thess.4.3-1Thess.4.5"]}],"note":null}],"items":[]}],"text":null},{"number":109,"title":null,"part":"OF THE SEAVENTH COMmandement.","questions":[109],"paragraphs":[],"clauses":[],"items":[{"question":"Doth God forbid nothing els in this commandement, but adultery and such kind of filthines?","answer":"For as much as our body & soule, are the temples of the holy Ghost, the will of God is, that wee possesse both them purely & holilie, & therefore hee doth generally forbid filthy deeds, gestures and behauiours, speeches thoughts and desires, and whatsoeuer may allure vs herevnto.","segments":[{"text":"For as much as our body & soule, are the temples of the holy Ghost, the will of God is, that wee possesse both them purely & holilie, & therefore hee doth generally forbid filthy deeds, gestures and behauiours, speeches thoughts","proofs":["Ephesians 5:3–4","1 Corinthians 6:18–20"],"refs":[{"printed":"Ephesians 5:3–4","osis":["Eph.5.3-Eph.5.4"]},{"printed":"1 Corinthians 6:18–20","osis":["1Cor.6.18-1Cor.6.20"]}],"note":null},{"text":"and desires, and whatsoeuer may allure","proofs":["Matthew 5:27–28"],"refs":[{"printed":"Matthew 5:27–28","osis":["Matt.5.27-Matt.5.28"]}],"note":null},{"text":"vs herevnto.","proofs":["1 Corinthians 15:33"],"refs":[{"printed":"1 Corinthians 15:33","osis":["1Cor.15.33"]}],"note":null}],"items":[]}],"text":null},{"number":110,"title":null,"part":"OF THE EIGHT COMMANDEMENT.","questions":[110],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Because all vnrighteousnes is abhominable in the sight of God, hee forbiddeth greedilie to gape after that which is an other mans, and commandeth vs to lend our faythful helpe to every man, for the keeping of his owne goods, and by this meanes hee doeth allowe and ratifie the distinction of owners and proper possessions.","segments":[{"text":"Because all vnrighteousnes is abhominable in the sight of God, hee forbiddeth greedilie to gape after that which is an other mans, and commandeth vs to lend our faythful helpe to every man, for the keeping of his owne goods, and by this meanes hee doeth allowe and ratifie the distinction of owners and proper possessions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doth God forbid in the eight commandement.","answer":"Not only those thefts and robberies which the Magistrate doeth punish, but vnder the name of theft, hee comprehendeth all naughtie shifts & occupations, whereby wee catch after other mens goods, and labor to conveigh them to our selues, by force, or by couler of right, as are vnequall weights, an vniust metwand, vnequal measure, deceitfull ware, counterfeit mony, vsurie, or any other forbiddin way, or means to thriue & get welth. Add hereunto all couetousnes, and the manifold mispending and abusing of the guifts of God.","segments":[{"text":"Not only those thefts and","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"robberies which the Magistrate doeth punish, but vnder the name of theft, hee comprehendeth all naughtie shifts & occupations, whereby wee catch after other mens goods, and labor to","proofs":["1 Corinthians 5:10"],"refs":[{"printed":"1 Corinthians 5:10","osis":["1Cor.5.10"]}],"note":null},{"text":"conveigh them to our selues, by force, or by couler of right, as are vnequall","proofs":["Luke 3:14","1 Thessalonians 4:6"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]},{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"weights, an vniust metwand, vnequal","proofs":["Proverbs 11:1","16:11"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]},{"printed":"16:11","osis":["Prov.16.11"]}],"note":null},{"text":"measure, deceitfull ware, counterfeit mony,","proofs":["Ezekiel 45:9"],"refs":[{"printed":"Ezekiel 45:9","osis":["Ezek.45.9"]}],"note":null},{"text":"vsurie, or any other forbiddin way, or means to thriue & get welth. Add hereunto all","proofs":["Psalm 15:5","Luke 6:35"],"refs":[{"printed":"Psalm 15:5","osis":["Ps.15.5"]},{"printed":"Luke 6:35","osis":["Luke.6.35"]}],"note":null},{"text":"couetousnes, and the manifold mispending and","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"abusing of the guifts of God.","proofs":["Proverbs 5:16"],"refs":[{"printed":"Proverbs 5:16","osis":["Prov.5.16"]}],"note":null}],"items":[]}],"text":null},{"number":111,"title":null,"part":"OF THE EIGHT COMMANDEMENT.","questions":[111],"paragraphs":[],"clauses":[],"items":[{"question":"What are those things which God commandeth here?","answer":"That I further and increase, as much as I am able, the commoditie and profit of my neighbour, and soe deale with him, as I desire to be delt withall my selfe: that diligently and faythfully I follow my worke, that I may be able also to help the neede of others.","segments":[{"text":"That I further and increase, as much as I am able, the commoditie and profit of my neighbour, and soe deale with him, as I desire to be delt withall my selfe: that diligently and faythfully I follow my worke, that I","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null},{"text":"may be able also to help the neede of others.","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"items":[]}],"text":null},{"number":112,"title":null,"part":"OF THE NINTH COMMANDEMENT.","questions":[112],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That we ought not to abuse our tong to lying, slandering, and false accusations of our neighbour, but rather to avouch the truth, and to maintaine and preserue the life and goods of our neighbour.","segments":[{"text":"That we ought not to abuse our tong to lying, slandering, and false accusations of our neighbour, but rather to avouch the truth, and to maintaine and preserue the life and goods of our neighbour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doeth the ninth commandement require?","answer":"That I beare noe false witnes against any man, that I falsifie or misconstrue no mans words, that I back bite or reproch no man, that I condeme noe man rashlie, or before his cause be heard, but that I do with al carefulnes avoide all kind of lying & deceit as the proper woorkes of the Diuell, vnles I will prouoke the most grieuous displeasure of God against my selfe: that in iudgments and other affaires I follow the truth, and freely and constantly professe the matter to be even as it is: Moreouer, that as much as in me lyeth, I defend and increase the good name and credit of others.","segments":[{"text":"That I beare noe false witnes against any man, that I","proofs":["Proverbs 19:5, 9","21:28"],"refs":[{"printed":"Proverbs 19:5, 9","osis":["Prov.19.5","Prov.19.9"]},{"printed":"21:28","osis":["Prov.21.28"]}],"note":null},{"text":"falsifie or misconstrue no mans words, that I back bite or","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"reproch no man, that I","proofs":["Romans 1:29"],"refs":[{"printed":"Romans 1:29","osis":["Rom.1.29"]}],"note":null},{"text":"condeme noe man rashlie, or before his cause be heard, but that I","proofs":["Matthew 7:1","Luke 6:37"],"refs":[{"printed":"Matthew 7:1","osis":["Matt.7.1"]},{"printed":"Luke 6:37","osis":["Luke.6.37"]}],"note":null},{"text":"do with al carefulnes avoide all kind of lying & deceit as the","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"proper woorkes of the Diuell, vnles I will prouoke the most grieuous displeasure of God against my selfe: that in iudgments and other affaires I follow the truth, and freely and constantly","proofs":["Proverbs 12:22","13:5"],"refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]},{"printed":"13:5","osis":["Prov.13.5"]}],"note":null},{"text":"professe the matter to be even as it is:","proofs":["1 Corinthians 13:6","Ephesians 4:25"],"refs":[{"printed":"1 Corinthians 13:6","osis":["1Cor.13.6"]},{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"Moreouer, that as much as in me lyeth, I defend and increase the good name and credit of others.","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null}],"items":[]}],"text":null},{"number":113,"title":null,"part":"OF THE TENTH COMmandement.","questions":[113],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"That even the very smallest desire contrary to Charitie ought to be put out of mens mindes: 2. Of the proceeding of the godly in the obedience of the Lawe: 3. And what the vse of the Lawe is in this life.","segments":[{"text":"That even the very smallest desire contrary to Charitie ought to be put out of mens mindes: 2. Of the proceeding of the godly in the obedience of the Lawe: 3. And what the vse of the Lawe is in this life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What doeth the tenth commandement forbid?","answer":"That our harts be neuer tempted, no not with the least desire or thoght against any commandement of God: but that alwaies from the harte, wee detest all sinne, and contrariwise take pleasure in all righteousnes.","segments":[{"text":"That our harts be neuer tempted, no not with the least desire or thoght against any commandement of God: but that alwaies from the harte, wee detest all sinne, and contrariwise take pleasure in all righteousnes.","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null}],"items":[]},{"question":"The vse.","answer":"Which being so, who seeth not that in this last commandement, is required and conteined, the perfit obedience of the whole lawe? for howe commeth it to passe, that wee sinne against every commandement, but because this corrupt concupiscence is in vs? without which, we should of our owne accord, with our whole minde and bodie striue to attaine to the onelie good, altogether, without any contrary thought or mammering, but so long as it cleaueth vnto vs, it cannot be but that we shal all offend, both very often, and in many things, & shall eftsoones grone and lament with the Apostle, saying: O wretched man that I am, whoe shall deliuer me from the bodie of this death?","segments":[{"text":"Which being so, who seeth not that in this last commandement, is required and conteined, the perfit obedience of the whole lawe? for howe commeth it to passe, that wee sinne against every commandement, but because this corrupt concupiscence is in vs? without which, we should of our owne accord, with our whole minde and bodie striue to attaine to the onelie good, altogether, without any contrary thought or mammering, but so long as it cleaueth vnto vs, it cannot be but that we shal all offend, both very often, and in many things, & shall eftsoones grone and lament with the Apostle, saying: O wretched man that I am, whoe shall deliuer me from the bodie of this death?","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null}],"items":[]}],"text":null},{"number":114,"title":null,"part":"OF THE TENTH COMmandement.","questions":[114],"paragraphs":[],"clauses":[],"items":[{"question":"Are they able whoe are conuerted vnto God, to keepe these commandements perfectly?","answer":"No verely: but euen they that ar most holie, so long as they liue, haue onely some small beginnings of this obedience: yet so, that with an earnest & vnfeigned indeuour, they begin to liue, not according to some onelie, but even according to all Gods commandements.","segments":[{"text":"No verely: but euen they that ar most holie, so long as they liue, haue onely some small beginnings of this obedience: yet so, that with an earnest & vnfeigned indeuour, they","proofs":["1 John 1:8","Romans 7:14–15","Ecclesiastes 7:22"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]},{"printed":"Romans 7:14–15","osis":["Rom.7.14-Rom.7.15"]},{"printed":"Ecclesiastes 7:22","osis":["Eccl.7.22"]}],"note":null},{"text":"begin to liue, not according to some onelie, but even according to all Gods commandements.","proofs":["Romans 7:22","James 2:10"],"refs":[{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"James 2:10","osis":["Jas.2.10"]}],"note":null}],"items":[]}],"text":null},{"number":115,"title":null,"part":"OF THE TENTH COMmandement.","questions":[115],"paragraphs":[],"clauses":[],"items":[{"question":"Why then will God haue his Lawe, so exactlie, and so seuerely preached, whereas there is no man in this life that is able to keepe it.","answer":"First, that in our whole life, we may more and more acknowledg how forward our nature is to sinne, and soe much the more greedilie desire forgiuenes of sinnes and righteousnes in Christ. Secondly, that we continually be about this, and daylie muse vppon it, that wee may obteine the grace of the holy Ghost from the Father, to the end wee may every day, more and more be renewed according to the Image of God, vntil one day at the length, after wee are departed out of this life, we attaine with ioy to that perfection which is sette before vs.","segments":[{"text":"First, that in our whole life, we may more and more acknowledg how forward our nature is to sinne, and soe much the more greedilie","proofs":["John 1:9","Psalm 22:5"],"refs":[{"printed":"John 1:9","osis":["John.1.9"]},{"printed":"Psalm 22:5","osis":["Ps.22.5"]}],"note":null},{"text":"desire forgiuenes of sinnes and righteousnes in Christ. Secondly, that we continually be","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"about this, and daylie muse vppon it, that wee may obteine the grace of the holy Ghost from the Father, to the end wee may every day, more and more be renewed according to the Image of God, vntil one day at the length, after wee are departed out of this life, we attaine with ioy to that perfection which is sette before vs.","proofs":["1 Corinthians 9:24","Philippians 3:12–14"],"refs":[{"printed":"1 Corinthians 9:24","osis":["1Cor.9.24"]},{"printed":"Philippians 3:12–14","osis":["Phil.3.12-Phil.3.14"]}],"note":null}],"items":[]}],"text":null},{"number":116,"title":null,"part":"OF PRAIER.","questions":[116],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The necessitie of Prayer, the conditions of good prayer, and a rule for those things that are to be asked.","segments":[{"text":"The necessitie of Prayer, the conditions of good prayer, and a rule for those things that are to be asked.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Wherefore is prayer necessary for Christians?","answer":"Because it is the principall part of that thankfulnes which God requireth at our hands: as also, because the Lord bestoweth his grace, and the holy Ghost vpon them alone, who with true gronings doe continuallie begge these things at his handes, and doe giue him thanks for the same.","segments":[{"text":"Because it is the principall part of that thankfulnes which God requireth at our hands: as also, because the Lord bestoweth his grace, and the holy Ghost vpon them alone, who with true gronings doe continuallie begge these things at his handes, and doe","proofs":["Psalm 50:14–15"],"refs":[{"printed":"Psalm 50:14–15","osis":["Ps.50.14-Ps.50.15"]}],"note":null},{"text":"giue him thanks for the same.","proofs":["Matthew 7:7–8","Luke 11:9, 13","Mark 13:12","Psalm 50:15"],"refs":[{"printed":"Matthew 7:7–8","osis":["Matt.7.7-Matt.7.8"]},{"printed":"Luke 11:9, 13","osis":["Luke.11.9","Luke.11.13"]},{"printed":"Mark 13:12","osis":["Mark.13.12"]},{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null}],"items":[]}],"text":null},{"number":117,"title":null,"part":"OF PRAIER.","questions":[117],"paragraphs":[],"clauses":[],"items":[{"question":"What thinges are required to that prayer, wherewith God is pleased, and which he heareth and graunteth?","answer":"That with true affection of harte, we ask of that true God alone, whoe hath reueiled himselfe in his worde, all things, whatsoeuer hee hath commanded vs to ask of him, and that with an inward feeling of our owne needie & miserable estate, we humbly throwe our selues downe before the maiestie of God, leaning vpon this strong foundation, that we, albeit vnworthie: yet are vndoubtedly heard of God for Christes sake, as he hath promised vnto vs in his word.","segments":[{"text":"That with true affection of harte, we ask of that true God alone, whoe hath reueiled himselfe in his worde, all things, whatsoeuer hee hath commanded vs to","proofs":["John 4:22","Psalm 81:8–10","James 1:5"],"refs":[{"printed":"John 4:22","osis":["John.4.22"]},{"printed":"Psalm 81:8–10","osis":["Ps.81.8-Ps.81.10"]},{"printed":"James 1:5","osis":["Jas.1.5"]}],"note":null},{"text":"ask of him, and that with an inward","proofs":["Romans 8:26","1 John 5:14","Psalm 145:18"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]},{"printed":"1 John 5:14","osis":["1John.5.14"]},{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"feeling of our owne needie & miserable estate, we","proofs":["John 4:21–22","Psalm 145:18","2 Chronicles 20:12"],"refs":[{"printed":"John 4:21–22","osis":["John.4.21-John.4.22"]},{"printed":"Psalm 145:18","osis":["Ps.145.18"]},{"printed":"2 Chronicles 20:12","osis":["2Chr.20.12"]}],"note":null},{"text":"humbly throwe our selues downe before the maiestie of God,","proofs":["Psalm 2:11","119:120","Isaiah 66:2","Psalm 34:17–18","51:17","Jonah 3:4"],"refs":[{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"119:120","osis":["Ps.119.120"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]},{"printed":"Psalm 34:17–18","osis":["Ps.34.17-Ps.34.18"]},{"printed":"51:17","osis":["Ps.51.17"]},{"printed":"Jonah 3:4","osis":["Jonah.3.4"]}],"note":null},{"text":"leaning vpon this strong foundation, that we, albeit vnworthie: yet are vndoubtedly","proofs":["Romans 10:14","Mark 11:24","1 John 5:14–15","Matthew 15:22"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"Mark 11:24","osis":["Mark.11.24"]},{"printed":"1 John 5:14–15","osis":["1John.5.14-1John.5.15"]},{"printed":"Matthew 15:22","osis":["Matt.15.22"]}],"note":null},{"text":"heard of God for Christes sake, as he hath","proofs":["John 16:23","Colossians 3:17","John 14:13"],"refs":[{"printed":"John 16:23","osis":["John.16.23"]},{"printed":"Colossians 3:17","osis":["Col.3.17"]},{"printed":"John 14:13","osis":["John.14.13"]}],"note":null},{"text":"promised vnto vs in his word.","proofs":["Matthew 7:7–8","Psalm 50:14"],"refs":[{"printed":"Matthew 7:7–8","osis":["Matt.7.7-Matt.7.8"]},{"printed":"Psalm 50:14","osis":["Ps.50.14"]}],"note":null}],"items":[]}],"text":null},{"number":118,"title":null,"part":"OF PRAIER.","questions":[118],"paragraphs":[],"clauses":[],"items":[{"question":"What are those things which God commandeth vs to ask of him?","answer":"All thinges necessarie both for soule and bodie, which our Lorde Iesus Christ hath cōprised, in that praier which hee himselfe hath taught vs.","segments":[{"text":"All thinges necessarie both for soule and bodie, which our Lorde Iesus Christ hath cōprised, in that praier which hee himselfe hath taught vs.","proofs":["James 1:17","Matthew 6:33"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"note":null}],"items":[]}],"text":null},{"number":119,"title":null,"part":"OF PRAIER.","questions":[119],"paragraphs":[],"clauses":[],"items":[{"question":"What is that prayer?","answer":"Ovr Father which art in Heuen: Hallowed be thy name: thy kingdome come: thy wil be done, as in Heuen, so also in Earth: Giue vs this day our daylie bread: And forgiue vs our debts, as we forgiue our debters: and lead vs not into temptation, but deliuer vs from euill. For thine is the kingdome, the power, and the glory, for euer, Amen.","segments":[{"text":"Ovr Father which art in Heuen: Hallowed be thy name: thy kingdome come: thy wil be done, as in Heuen, so also in Earth: Giue vs this day our daylie bread: And forgiue vs our debts, as we forgiue our debters: and lead vs not into temptation, but deliuer vs from euill. For thine is the kingdome, the power, and the glory, for euer, Amen.","proofs":["Matthew 6:9–10","Luke 11:2","Matthew 7:9–11","Luke 11:12–13"],"refs":[{"printed":"Matthew 6:9–10","osis":["Matt.6.9-Matt.6.10"]},{"printed":"Luke 11:2","osis":["Luke.11.2"]},{"printed":"Matthew 7:9–11","osis":["Matt.7.9-Matt.7.11"]},{"printed":"Luke 11:12–13","osis":["Luke.11.12-Luke.11.13"]}],"note":null}],"items":[]}],"text":null},{"number":120,"title":null,"part":"HOW WE SHOVLD PRAY.","questions":[120],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The preface of the Lords prayer, and the exposition thereof.","segments":[{"text":"The preface of the Lords prayer, and the exposition thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"Why doth Christ commande vs after this maner to call vpon God: Our Father.","answer":"That even in the very entrance of prayer, he may stir vppe in vs a reuerence, and trust in God, conuenient for the children of God, which ought to be the ground-work of our prayer: to wit, that God for Christes sake is become our Father, & will much lesse denie vnto vs those thinges, that wee ask of him by a true fayth, then our Parents denie vs earthlie benefites.","segments":[{"text":"That even in the very entrance of prayer, he may stir vppe in vs a reuerence, and trust in God, conuenient for the children of God, which ought to be the ground-work of our prayer: to wit, that God for Christes sake is become our Father, & will much lesse denie vnto vs those thinges, that wee ask of him by a true fayth, then our Parents denie vs earthlie benefites.","proofs":["Matthew 7:9–11","Luke 11:11"],"refs":[{"printed":"Matthew 7:9–11","osis":["Matt.7.9-Matt.7.11"]},{"printed":"Luke 11:11","osis":["Luke.11.11"]}],"note":null}],"items":[]}],"text":null},{"number":121,"title":null,"part":"HOW WE SHOVLD PRAY.","questions":[121],"paragraphs":[],"clauses":[],"items":[{"question":"Why is that added, which art in Heauen","answer":"That we should not conceiue any base and earthlie thing of the heauenly maiestie of God: and withall also, that from his almightie power wee should looke for, whatsoeuer is necessarie for soule and bodie.","segments":[{"text":"That we should not conceiue any base and earthlie thing of the heauenly maiestie of God: and withall also, that from his almightie power wee should","proofs":["Jeremiah 23:24","Acts 17:24–25, 27"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Acts 17:24–25, 27","osis":["Acts.17.24-Acts.17.25","Acts.17.27"]}],"note":null},{"text":"looke for, whatsoeuer is necessarie for soule and bodie.","proofs":["Romans 10:12"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"note":null}],"items":[]}],"text":null},{"number":122,"title":null,"part":"OF THE FIRST PETITION.","questions":[122],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Wherein the hallowing of the name of God consisteth.","segments":[{"text":"Wherein the hallowing of the name of God consisteth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the first petition?","answer":"Hallowed be thy name: that is, Grant first of all, that wee may knowe thee aright, and may reuerence, praise, and set forth thy almightie power, wisdom, goodnes, righteousnes, mercie and trueth, that shineth in all thy workes. Secondly, that wee may so direct all our life, thoughtes, wordes, and deeds, that thy most holie name be not reproched by our occasion, but rather be honored and magnified.","segments":[{"text":"Hallowed be thy name: that is, Grant first of all, that wee may knowe thee aright, and may reuerence, praise, and","proofs":["John 17:3","Jeremiah 9:23–24","31:33–34","Matthew 16:17","James 1:5","Psalm 119:105"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]},{"printed":"31:33–34","osis":["Jer.31.33-Jer.31.34"]},{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"James 1:5","osis":["Jas.1.5"]},{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null},{"text":"set forth thy almightie power, wisdom, goodnes, righteousnes, mercie and trueth, that shineth in all thy workes. Secondly, that wee may so direct all our life, thoughtes, wordes, and deeds, that thy most holie name be not reproched by our occasion, but rather be","proofs":["Psalm 119:137–138","Luke 1:46, 68","Psalm 145:8–9, 17","Exodus 34:6–7","Psalm 143:1–2, 5, 10–12","Jeremiah 31:5","32:18–19, 40–41","33:11, 20","Matthew 19:17","Romans 3:3–4","11:22–23","2 Timothy 2:19"],"refs":[{"printed":"Psalm 119:137–138","osis":["Ps.119.137-Ps.119.138"]},{"printed":"Luke 1:46, 68","osis":["Luke.1.46","Luke.1.68"]},{"printed":"Psalm 145:8–9, 17","osis":["Ps.145.8-Ps.145.9","Ps.145.17"]},{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Psalm 143:1–2, 5, 10–12","osis":["Ps.143.1-Ps.143.2","Ps.143.5","Ps.143.10-Ps.143.12"]},{"printed":"Jeremiah 31:5","osis":["Jer.31.5"]},{"printed":"32:18–19, 40–41","osis":["Jer.32.18-Jer.32.19","Jer.32.40-Jer.32.41"]},{"printed":"33:11, 20","osis":["Jer.33.11","Jer.33.20"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]},{"printed":"Romans 3:3–4","osis":["Rom.3.3-Rom.3.4"]},{"printed":"11:22–23","osis":["Rom.11.22-Rom.11.23"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"honored and magnified.","proofs":["Psalm 115:1","71:8"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"71:8","osis":["Ps.71.8"]}],"note":null}],"items":[]}],"text":null},{"number":123,"title":null,"part":"OF THE SECOND PETITION.","questions":[123],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Wherein the comming of Gods kingdome, the preseruation and perfection thereof consisteth.","segments":[{"text":"Wherein the comming of Gods kingdome, the preseruation and perfection thereof consisteth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the second petition?","answer":"Lette thy Kingdome come: that is, so gouerne vs by thy worde, and by thy Spirit, that wee may bee more and more subiect vnto thee, preserue and increase thy Churche, destroy the workes of the Deuill, and every power that exalteth it selfe against thy maiestie: make void all the counsels that are taken against thy word, vntill at the length, thou do fully and perfectly raigne, when thou shalt be al in al.","segments":[{"text":"Lette thy Kingdome come: that is, so gouerne vs by thy worde, and by thy Spirit, that wee may bee more and more subiect vnto thee, preserue and increase thy","proofs":["Matthew 6:33","Psalm 119:5","143:10"],"refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]},{"printed":"Psalm 119:5","osis":["Ps.119.5"]},{"printed":"143:10","osis":["Ps.143.10"]}],"note":null},{"text":"Churche, destroy the workes of the Deuill, and every power that exalteth it selfe against thy maiestie: make void all the counsels that are","proofs":["Psalm 51:18","122:6–7"],"refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]},{"printed":"122:6–7","osis":["Ps.122.6-Ps.122.7"]}],"note":null},{"text":"taken against thy word, vntill at the length, thou","proofs":["1 John 3:8","Romans 16:20"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null},{"text":"do fully and perfectly raigne, when thou shalt be al in","proofs":["Revelation 22:17, 20","Romans 8:22–23"],"refs":[{"printed":"Revelation 22:17, 20","osis":["Rev.22.17","Rev.22.20"]},{"printed":"Romans 8:22–23","osis":["Rom.8.22-Rom.8.23"]}],"note":null},{"text":"al.","proofs":["1 Corinthians 15:28"],"refs":[{"printed":"1 Corinthians 15:28","osis":["1Cor.15.28"]}],"note":null}],"items":[]}],"text":null},{"number":124,"title":null,"part":"OF THE THIRD PETITION.","questions":[124],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The end of this petition is, that all men do submit themselues to the will of God, that so it may appeare, that God doth raigne effectually in the World.","segments":[{"text":"The end of this petition is, that all men do submit themselues to the will of God, that so it may appeare, that God doth raigne effectually in the World.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the third petition?","answer":"Thy will bee done, as in Heauen, so also in Earth: that is, Graunt that we, and all men renouncing our owne wil, may readilie, and without any murmuring obey thy wil, which onlie is holie: & so may cheerefully execute whatsoeuer the Angels doe in Heauen.","segments":[{"text":"Thy will bee done, as in Heauen, so also in Earth: that is, Graunt that we, and all men renouncing our owne wil, may readilie, and without any murmuring","proofs":["Matthew 16:24","Titus 2:12"],"refs":[{"printed":"Matthew 16:24","osis":["Matt.16.24"]},{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null},{"text":"obey thy wil, which onlie is holie: & so may cheerefully","proofs":["Luke 22:42"],"refs":[{"printed":"Luke 22:42","osis":["Luke.22.42"]}],"note":null},{"text":"execute whatsoeuer the Angels doe in","proofs":["1 Corinthians 7:24"],"refs":[{"printed":"1 Corinthians 7:24","osis":["1Cor.7.24"]}],"note":null},{"text":"Heauen.","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null}],"items":[]}],"text":null},{"number":125,"title":null,"part":"OF THE FOVRTH PETITION.","questions":[125],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"The end of this petition is, that wee may acknowledg, that God is he, whoe must giue vnto vs all things necessary, for the maintenance of this present life.","segments":[{"text":"The end of this petition is, that wee may acknowledg, that God is he, whoe must giue vnto vs all things necessary, for the maintenance of this present life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fourth petition?","answer":"Giue vs this day our dailie bread. that is, supplie vnto vs all things necessarie for this present life, that thereby we may acknowledg, that thou art the onelie fountaine, from whom all good thinges doe flowe, and except thou giue thy blessing, all our care & trauell, and euen thine owne guifts, will be vnprosperous and hurtefull vnto vs: Wherefore graunt, that turning our affiance from all creatures, we may set it vpon thee alone.","segments":[{"text":"Giue vs this day our dailie bread. that is, supplie vnto vs all things necessarie for this present life, that thereby we may acknowledg, that thou art the onelie fountaine, from whom all good thinges doe","proofs":["Psalm 145:15–16","104:27–28"],"refs":[{"printed":"Psalm 145:15–16","osis":["Ps.145.15-Ps.145.16"]},{"printed":"104:27–28","osis":["Ps.104.27-Ps.104.28"]}],"note":null},{"text":"flowe, and except thou giue thy blessing, all our care & trauell, and euen thine owne guifts, will be vnprosperous and","proofs":["Acts 17:27–28","14:17"],"refs":[{"printed":"Acts 17:27–28","osis":["Acts.17.27-Acts.17.28"]},{"printed":"14:17","osis":["Acts.14.17"]}],"note":null},{"text":"hurtefull vnto vs: Wherefore graunt, that turning our affiance from all creatures, we may","proofs":["1 Corinthians 15:58","Deuteronomy 8:3","Psalm 127:1–2"],"refs":[{"printed":"1 Corinthians 15:58","osis":["1Cor.15.58"]},{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]},{"printed":"Psalm 127:1–2","osis":["Ps.127.1-Ps.127.2"]}],"note":null},{"text":"set it vpon thee alone.","proofs":["Psalm 62:11","55:23"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]},{"printed":"55:23","osis":["Ps.55.23"]}],"note":null}],"items":[]}],"text":null},{"number":126,"title":null,"part":"OF THE FIFT PETITION.","questions":[126],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"Because the conscience of sinne hindreth men in praying, by reason that the Deuill suggesteth such thoughts, to the end wee might not bee overcome with these temptations, Christ would haue vs set against them, as a comfort, this petition of forgiuenes of sinnes.","segments":[{"text":"Because the conscience of sinne hindreth men in praying, by reason that the Deuill suggesteth such thoughts, to the end wee might not bee overcome with these temptations, Christ would haue vs set against them, as a comfort, this petition of forgiuenes of sinnes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the fift petition?","answer":"Forgiue vs our debtes, as we forgiue them that are indebted vnto vs, that is, for the blood of Christ, impute not vnto vs most miserable sinners, al our sinnes, and even that corruption, which as yet cleaueth vnto vs: as wee also feele this testimonie of thy fauour in our harts, that we haue a stedfast purpose from our hartes, to forgiue all that haue offended vs.","segments":[{"text":"Forgiue vs our debtes, as we forgiue them that are indebted vnto vs, that is, for the blood of Christ, impute not vnto vs most miserable sinners, al our sinnes, and even that corruption, which as yet cleaueth vnto vs: as wee also feele this testimonie of thy fauour in our harts, that we haue a stedfast purpose from our hartes, to","proofs":["Psalm 51:1","143:2","1 John 2:1–2"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]},{"printed":"143:2","osis":["Ps.143.2"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"forgiue all that haue offended vs.","proofs":["Matthew 6:14, 17"],"refs":[{"printed":"Matthew 6:14, 17","osis":["Matt.6.14","Matt.6.17"]}],"note":null}],"items":[]}],"text":null},{"number":127,"title":null,"part":"OF THE SIXT PETITION.","questions":[127],"paragraphs":[],"clauses":[],"items":[{"question":"THE ARGVMENT.","answer":"This Petition is the second parte of the spirituall couenant, which God hath made for the saluation of his church, for we desire in it, that as he hath forgiuen vs our sinnes, so he woulde vouchsafe to write his lawes in our hartes, that hee would defend vs by the power of his Spirit, and susteine vs by his helpe, so that we may stand invinciblie against al tentations.","segments":[{"text":"This Petition is the second parte of the spirituall couenant, which God hath made for the saluation of his church, for we desire in it, that as he hath forgiuen vs our sinnes, so he woulde vouchsafe to write his lawes in our hartes, that hee would defend vs by the power of his Spirit, and susteine vs by his helpe, so that we may stand invinciblie against al tentations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"What is the sixt petition?","answer":"Leade vs not into temptation, but deliuer vs from all evill: that is, forasmuch as wee are by nature soe feeble and weake, that we are not able to stand no not a moment of time, & our deadly enemies, Satan, the worlde, and our own flesh, do continuallie assaile vs, vpholde thou vs and strengthen vs by the power of thy spirit, that wee faint not in this spirituall combate, but may so long stand against them, vntill at the last we obtaine a perfite victorie.","segments":[{"text":"Leade vs not into temptation, but deliuer vs from all evill: that is, forasmuch as wee are by nature soe feeble and weake, that we are not able to stand no not a moment of time, & our deadly enemies,","proofs":["John 15:5","Psalm 103:14"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Psalm 103:14","osis":["Ps.103.14"]}],"note":null},{"text":"Satan, the","proofs":["1 Peter 5:8","Ephesians 6:12"],"refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]},{"printed":"Ephesians 6:12","osis":["Eph.6.12"]}],"note":null},{"text":"worlde, and our own","proofs":["John 15:19"],"refs":[{"printed":"John 15:19","osis":["John.15.19"]}],"note":null},{"text":"flesh, do continuallie assaile vs, vpholde thou vs and strengthen vs by the power of thy spirit, that wee","proofs":["Romans 7:23","Galatians 5:17"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"faint not in this spirituall combate, but may so long stand against them, vntill at the last we","proofs":["Matthew 26:41","Mark 13:33"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Mark 13:33","osis":["Mark.13.33"]}],"note":null},{"text":"obtaine a perfite victorie.","proofs":["1 Thessalonians 3:13","5:23"],"refs":[{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[]}],"text":null},{"number":128,"title":null,"part":"OF THE SIXT PETITION.","questions":[128],"paragraphs":[],"clauses":[],"items":[{"question":"How doest thou conclude thy prayer.","answer":"For thine is the kingdome, the power, and the glory for euer: that is, wee ask all these thinges at thy hand, because thou being our king, & almightie, art willing, and able to giue vs all things, and these things we therefore aske, to the end, that by them, al glorie may redound, not vnto vs, but vnto thy holie name.","segments":[{"text":"For thine is the kingdome, the power, and the glory for euer: that is, wee ask all these thinges at thy hand, because thou being our king, & almightie, art willing, and able to giue vs all things, and these things we therefore aske, to the end, that by them, al glorie may","proofs":["Romans 10:11–12","2 Peter 2:9"],"refs":[{"printed":"Romans 10:11–12","osis":["Rom.10.11-Rom.10.12"]},{"printed":"2 Peter 2:9","osis":["2Pet.2.9"]}],"note":null},{"text":"redound, not vnto vs, but vnto thy holie name.","proofs":["John 14:13","Psalm 115:1","Jeremiah 33:8–9"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Jeremiah 33:8–9","osis":["Jer.33.8-Jer.33.9"]}],"note":null}],"items":[]}],"text":null},{"number":129,"title":null,"part":"OF THE SIXT PETITION.","questions":[129],"paragraphs":[],"clauses":[],"items":[{"question":"What meaneth the last word Amen.","answer":"That the matter is certaine and out of doubt: for my prayer is much more certainlie heard of God, then I in mine owne hart do feele, that I desire it with all my hart.","segments":[{"text":"That the matter is certaine and out of doubt: for my prayer is much more certainlie heard of God, then I in mine owne hart do feele, that I desire it with all my hart.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null}],"text":null},{"version":"0.1.71","id":"burnet1699","kind":"commentary","title":"An Exposition of the Thirty-Nine Articles of the Church of England","short":null,"aliases":["Exposition of the XXXIX Articles","Burnet on the Thirty-Nine Articles"],"authors":["Gilbert Burnet"],"tradition":["anglican"],"language":"en","translation":null,"dates":{"written":null,"first_published":1699,"adopted":[]},"year":1699,"edition":"The Second Edition Corrected, R. Roberts for Ri. Chiswell, London, 1700","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-thi_burnet-gilbert-bp_1700","image":{"url":"/downloads/v1/images/burnet1699.jpg","width":200,"height":250,"alt":"Gilbert Burnet, head and shoulders in a bishop’s robes, an oil painting","credit":"After John Riley, c. 1690 (National Portrait Gallery, London)","source":"https://commons.wikimedia.org/wiki/File:Gilbert_Burnet_by_John_Riley.jpg","license":"public-domain"},"modernized":null,"exposition":null,"on":"articles1571","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Exposition of the Thirty-nine Articles of the Church of England. Written by Gilbert Bishop of Sarum","edition":"The Second Edition Corrected, R. Roberts for Ri. Chiswell, London, 1700","published":1700,"place":"London","catalog":["Wing B5792","ESTC R19849"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-thi_burnet-gilbert-bp_1700","pdf":"https://assets.symbolics.dev/1c29b8e85445f05a8920120b237d8fc1cdfd672d6448146da2bbbbc8237f153a/bim_early-english-books-1641-1700_an-exposition-of-the-thi_burnet-gilbert-bp_1700.pdf","sha256":"1c29b8e85445f05a8920120b237d8fc1cdfd672d6448146da2bbbbc8237f153a","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-exposition-of-the-thi_burnet-gilbert-bp_1700/bim_early-english-books-1641-1700_an-exposition-of-the-thi_burnet-gilbert-bp_1700.pdf"},"transcription":{"from":"eebo-tcp:A30349","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-thi_burnet-gilbert-bp_1700","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading, every article’s first page with the article’s own words, twenty pages drawn at random, the first page of the dedication, the preface, the Latin articles and the introduction, the introduction’s collations and the last page, word by word"}]},"license":"public-domain","notes":"Gilbert Burnet (1643–1715), Bishop of Salisbury, published his exposition of the Articles in 1699 (Wing B5791), written, its preface says, at the late Archbishop’s (Tillotson’s) desire and read by him and Queen Mary in draft, and dedicated it to William III; this is its second edition, “corrected”, of 1700. It takes the Articles one by one, each a discourse that opens with the article in the printing’s black letter and goes through its heads, the Scripture, the Fathers and the controversies with Rome, the Socinians and others. Each entry is an article, on all of `articles1571`’s paragraphs in it, titled by its heading without “ARTICLE I.”; its `text` is Markdown, the article as Burnet prints it (the English text of 1700, not the 1571 printing’s) a block quote, his margin references footnotes. The dedication to the King, the preface, the Articles in Latin and the Introduction (on the Articles’ making, the subscription, and collations of the Corpus Christi manuscripts and the printing of 1571) are `prose/`; the title page, the half-title and the table of contents are left out. Imported from EEBO-TCP A30349 by `scripts/import-tcp.mjs` (`--kind commentary --on articles1571 --sermons --italic-j`), keeping its spelling and its marks for what it couldn’t read (•, 〈◊〉, ▪, and 〈 in non-Latin alphabet 〉 for Greek), but where the scan was read. `EMENDATIONS.md` gives the conventions (the TCP’s I for the printing’s italic and black-letter J, and its U for the black letter’s V) and every correction. The scan is EEBO’s film of the Huntington Library’s copy, the one the TCP transcribed, page for page; the first edition is on archive.org as Google’s scan (`anexpositionthi00ivgoog`)."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":39,"url":"/api/v1/documents/burnet1699","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"articles","title":"The Articles in Latin","text":"The Articles of our Church were at the same time prepared both in *Latin* and *English*; so that both are equally Authentical: It is therefore proper to give them here in *Latin,* since the *English* of them is only inserted in the following Work. This is the more necessary, because many of the Collations set down at the End of the Introduction, relate to the *Latin* Text.\n\nARTICVLI de quibus convenit inter Archiepiscopos & Episcopos utriusque Provinciae, & Clerum Vniversum in Synodo, Londini, Anno *1562.* secundum computationem Ecclesiae Anglicanae, ad tollendam opinionum dissentionem & consensum in vera Religione firmandum. Editi Authoritate serenissimae Reginae. *Londini, apud Johannem Day, 1571.*\n\n## De fide in sacro sanctam Trinitatem\n\nUnus est vivus, & verus Deus, aeternus, incorporeus, impartibilis, impassibilis, immensae potentiae, sapientiae ac bonitatis, creator, & conservator omnium, tum visibilium, tum invisibilium. Et in unitate hujus divinae naturae, tres sunt personae, ejusdem essentiae, potentiae ac aeternitatis, Pater, Filius, & Spiritus sanctus.\n\n## De verbo, sive Filio Dei, qui verus homo factus est\n\nFilius, qui est verbum patris, ab aeterno a patre genitus, verus & aeternus Deus, ac patri consubstantialis, in utero beatae virginis, ex illius substantia naturam humanam assumpsit: ita ut duae naturae, divina & humana, integre atque perfecte in unitate personae fuerint inseparabiliter conjunctae, ex quibus est unus Christus, verus Deus & verus homo, qui vere passus, crucifixus, mortuus, & sepultus, ut patrem nobis reconciliaret, essetque hostia, non tantum pro culpa originis, verum etiam pro omnibus actualibus hominum peccatis.\n\n## De Descensu Christi ad Inferos\n\nQuemad modum Christus pro nobis mortuus est, & sepultus, ita est etiam credendus ad Inferos descendisse.\n\n## De resurrectione Christi\n\nChristus vere a mortuis resurrexit, suumque corpus cum carne, ossibus, omnibusque ad integritatem humanae naturae pertinentibus, recepit: cum quibus in coelum ascendit, ibique residet, quoad extremo d ie ad judicandos homines reversurus sit.\n\n## De Spiritu Sancto\n\nSpiritus sanctus a patre & filio procedens ejusdem est cum patre, & filio essentiae, majestatis, & gloriae, verus ac aeternus Deus.\n\n## De divinis Scripturis, quod sufficiant ad salutem\n\nScriptura sacra continet omnia, quae ad salutem sunt necessaria, ita, ut quicquid in ea nec legitur, neque inde probari potest, non sit a quonam exigendum, ut tanquam articulus fidei credatur, aut ad salutis necessitatem requiri putetur.\n\nSacrae Scripturae nomine, eos Canonicos libros veteris, & novi Testamenti intelligimus, de quorum authoritate, in Ecclesia nunquam dubitatum est.\n\n## De nomnibus, & numero librorum sacrae Canonicae Scripturae veteris Testamenti\n\n- Genesis.\n\n- Exodus.\n\n- Leviticus.\n\n- Numeri.\n\n- Deuteron.\n\n- Josuae.\n\n- Judicum.\n\n- Ruth.\n\n- Prior liber Samuelis.\n\n- Secundus liber Samuelis.\n\n- Prior liber Regum.\n\n- Secundus liber Regum.\n\n- Prior liber Paralipom.\n\n- Secundus liber Paralipom.\n\n- Primus liber Esdrae.\n\n- Secundus liber Esdrae.\n\n- Liber Hester.\n\n- Liber Job.\n\n- Psalmi.\n\n- Proverbia.\n\n- Ecclesiastes vel Concionator.\n\n- Cantica Solomonis.\n\n- 4 Prophetae Majores.\n\n- 12 Prophetae Minores.\n\n## Alios autem libros (ut ait Hieronimus) legit quidem Ecclesia, ad exempla vitae, & formandos mores: illos tamen ad dogmata confirmanda non adhibet, ut sunt\n\n- Tertius liber Esdrae.\n\n- Quartus liber Esdrae.\n\n- Liber Tobiae.\n\n- Liber Judith.\n\n- Reliquum libri Hester.\n\n- Liber sapientiae.\n\n- Liber Jesu filii Sirach.\n\n- Baruch propheta.\n\n- Canticum trium puerorum.\n\n- Historiae Susannae.\n\n- De Bel & Dracone.\n\n- Oratio Manasses.\n\n- Prior liber Machabeorum.\n\n- Secundus liber Machabeorum.\n\nNovi Testamenti omnes libros (ut vulgo recepti sunt) recipimus, & habemus pro Canonicis.\n\n## De veteri Testamento\n\nTestamentum vetus, novo contrarium non est, quandoquidem tam in veteri, quam in novo, per Christum, qui unicus est Mediator Dei, & hominum, Deus & homo, aeterna vita humano generi est proposita. Quare male sentiunt, qui veteres tantum in promissiones temporarias sperasse confingunt. Quanquam lex a Deo data per Mosen (quoad ceremonias & ritus) Christianos non astringat, neque civilia ejus praecepta in aliqua republica necessario recipi debeant, nihilominus tamen ab obedientia mandatorum (quae moralia vocantur) nullis (quantumvis Christianus) est solutus.\n\n## De tribus Symbolis\n\nSymbola tria, Nycoenum, Athanasii, & quod vulgo Apostolorum appellatur, omnino recipienda sunt, & credenda, nam firmissimis Scripturarum Testimoniis probari possunt.\n\n## De peccato originali\n\nPeccatum originis non est (ut fabulantur Pelagiani) in imitatione Adami situm, sed est vitium, & depravatio naturae, cujuslibet hominis ex Adamo naturaliter propagati: qua fit, ut ab originali justitia quam longissime distet, ad malum sua natura propendeat, & caro semper adversus spiritum concupiscat, unde in unoquoque nascentium, iram Dei, atque damnationem meretur. Manet etiam in renatis haec naturae depravatio. Qua fit ut affectus carnis Graece 〈 in non-Latin alphabet 〉, quod alii sapientiam, alii sensum, alii affectum, alii studium carnis interpretantur,) legi Dei non subjiciatur. Et quanquam renatis & credentibus, nulla propter Christum est condemnatio, peccati tamen in sese ratione habere concupiscentiam, fatetur Apostolus.\n\n## De libero arbitrio\n\nEa est hominis post lapsum Adae conditio, ut sese naturalibus suis viribus, & bonis operibus, ad fidem, & invocationem Dei convertere, ac praeparare non possit. Quare absque gratia Dei (quae per) Christum est, nos praeveniente, ut velimus, & cooperante, dum volumus, ad pietatis opera facienda, quae Deo grata sunt, & accepta, nihil valemus.\n\n## De hominis justificatione\n\nTantum propter meritum Domini, ac Servatoris nostri Jesu Christi, per fidem, non propter opera, & merita nostra, justi coram Deo reputamur. Quare sola fide nos justificari doctrina est saluberrima, ac consolationis plenissima, ut in homilia de justificatione hominis, fusius explicatur.\n\n## De bonis operibus\n\nBona opera quae sunt fructus fidei, & justificatos sequuntur, quanquam peccata nostra expiare, & divini judicii severitatem ferre non possunt; Deo tamen grata sunt, & accepta in Christo, atque ex vera fide necessario profluunt, ut plane ex illis, aeque fides viva cognosci possit, atque arbor ex fructu judicari.\n\n## De operibus ante justificationem\n\nOpera quae fiunt, ante gratiam Christi, & spiritus ejus afflatum, cum ex fide Jesu Christi non prodeant, minime Deo grata sunt, neque gratiam (ut multi vocant) de congruo merentur. Immo cum non sunt facta, ut Deus illa fieri voluit & praecepit, peccati rationem habere non dubitamus.\n\n## De operibus supererogationis\n\nOpera quae supercrogationis appellant, non possunt sine arrogantia, & impietate praedicari. Nam illis declarant homines, non tantum se Deo reddere, quae tenentur, sed plus in ejus gratiam facere, quam deberent, cum aperte Christus dicat; Cum feceritis omnia quaecunque praecepta sunt vobis, dicite, servi inutiles sumus.\n\n## De Christo qui solus est sine peccato\n\nChristus in nostrae naturae veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immunis, tum in carne, tum in spiritu. Venit ut agnus, absque macula, qui mundi peccata per immolationem sui semel factam, tolleret, & peccatum (ut inquit Johannes) in eo non erat: sed nos reliqui etiam baptizati, & in Christo regenerati, in multis tamen offendimus omnes. Et si dixerimus, quod peccatum non habemus, nos ipsos seducimus, & veritas in nobis non est.\n\n## De peccato post Baptismum\n\nNon omne peccatum mortale post Baptismum voluntarie perpetratum, est peccatum in Spiritum sanctum, & irremissibile. Proinde lapsis a Baptismo in peccata, locus poenitentiae non est negandus, post acceptum spiritum sanctum possumus a gratia data recedere, atque peccare, denuoque per gratiam Dei resurgere, ac resipiscere: ideoque illi damnandi sunt, qui se quamdiu hic vivant, amplius non posse peccare affirmant, aut vere resipiscentibus, veniae locum denegant.\n\n## De praedestinatione, & electione\n\nPraedestinatio ad vitam, est aeternum Dei propositum, quo ante jacta mundi fundamenta, suo consilio, nobis quidem occulto constanter decrevit, eos quos in Christo elegit ex hominum genere, a maledicto & exitio liberare, atque (ut vasa in honorem efficta) per Christum, ad aeternam salutem adducere. Unde qui tam praeclaro Dei beneficio sunt donati, illi spiritu ejus, opportuno tempore operante, secundum propositum ejus, vocantur, vocationi per gratiam parent, justificantur gratis, adoptantur in filios Dei, unigeniti ejus Jesu Christi imagini efficiuntur conformes, in bonis operibus sancte ambulant, & demum ex Dei misericordia pertingunt ad sempiternam faelicitatem.\n\nQuemadmodum praedestinationis, & electionis nostrae in Christo pia consideratio, dulcis, suavis & ineffabilis consolationis plena est, vera piis, & his qui sentiunt in se vim spiritus Christi, facta carnis, & membra, quae adhuc sunt super terram, mortificantem, animumque ad coelestia, & superna rapientem. Tum quia fidem nostram de aeterna salute consequenda per Christum plurimum stabilit, atque confirmat, tum quia amorem nostrum in Deum vehementer accendit. Ita hominibus curiosis, carnalibus, & Spiritu Christi destitutis, ob oculos perpetuo versari praedestinationis Dei sententiam, pernitiosissimum est praecipitium, unde illos diabolus protrudit, vel in desperationem vel in aeque pernitiosam impurissimae vitae securiatem, deinde promissiones divinas sic amplecti oportet, ut nobis in sacris literis generaliter propositae sunt, & Dei voluntas in nostris actionibus ea sequenda est, quam-in verbo Dei habemus, diserte revelatam.\n\n## De speranda aeterna salute tantum in nomine Christi\n\nSunt & illi Anathematizandi, qui dicere audent unumquemque in lege aut secta quam profitetur esse servandum, modo juxta illam, & lurnen naturae accurate vixerit, cum sacrae literae tantum Jesu Christi nomen praedicent, in quo salvos fieri homines oporteat.\n\n## De Ecclesia\n\nEcclesia Christi visibilis est coetus fidelium, in quo verbum Dei purum praedicatur, & sacramenta, quoad ea quae necessario exigantur, juxta Christi institutum recte administrantur. Sicut erravit Ecclesia Hierosolymitana, Alexandrina, & Antiochena; ita & erravit Ecclesia Romana, non solum quoad agenda & caeremoniarum ritus, verum in his etiam quae credenda sunt.\n\n## De Ecclesiae Authoritate\n\nHabet Ecclesia Ritus sive Caeremonias statuendi jus, & in fidei controversiis authoritatem; quamvis Ecclesia non licet quicquam instituere quod verbo Dei scripto adversetur, nec unum scripturae locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit divinorum librorum testis, & conservatrix, attamen ut adversus eos nihil decernere, ita praeter illos, nihil credendum de necessitate salutis debet obtrudere.\n\n## De authoritate Conciliorum generalium\n\nGeneralia Concilia, sine jussu, & voluntate Principum congregari non possunt, & ubi convenerint, qui ex hominibus constant, qui non omnes spiritu, & verbo Dei, reguntur, & errare possunt, & interdum errarunt etiam in his quae ad Deum pertinent: ideoque quae ab illis constituuntur, ut ad salutem necessaria; neque robur habent, neque authoritatem, nisi ostendi possint e sacris literis esse desumpta.\n\n## De Purgatorio\n\nDoctrina Romanensium de purgatorio, de indulgentiis, de veneratione, & adoratione, tum imaginum, tum reliquiarum nec non de invocatione sanctorum, res est futilis, inaniter conficta, & nullis Scripturarum testimoniis innititur: immo verbo Dei contradicit.\n\n## De Ministrando in Ecclesia\n\nNon licet cuiquam sumere sibi munus publice praedicandi, aut administrandi Sacramenta in Ecclesia, nisi prius fuerit ad haec obeunda legitime vocatus & missus. Atque illos legitime vocatos & missos existimare debemus, qui per homines, quibus potestas vocandi ministros, atque mittendi in vineam Domini publice concessa est in Ecclesia, co-optati fuerint, & asciti in hoc opus.\n\n## De loquendo in Ecclesia lingua quam populus intelligit\n\nLingua populo non intellecta, publicas in Ecclesia preces peragere, aut Sacramenta administrare, verbo Dei, & primitivae Ecclesiae consuetudini plane repugnat,\n\n## De Sacramentis\n\nSacramenta a Christo Instituta, non tantum sunt notae professionis Christianorum, sed certa quaedam potius testimonia, & efficacia signa gratiae atque bonae in nos voluntatis Dei, per quae invisibiliter ipse in nos operatur, nostramque fidem in se non solum excitat, verumetiam confirmat.\n\nDuo a Christo Domino nostro in Evangelio instituta sunt Sacramenta, scilicet: Baptismus, & Coena Domini.\n\nQuinque illa vulgo nominata Sacramenta: scilicet, confirmatio, poenitentia, ordo, matrimonium, & extrema unctio, pro Sacramentis Evangelicis habenda non sunt, ut quae, partim a prava Apostolorum imitatione profluxerunt, partim vitae status sunt in Scripturis quidem probati: sed Sacramentorum eandem cum Baptismo, & Coena Domini rationem non habentes, ut quae signum aliquod visibile seu caeremoniam, a Deo institutam, non habeant.\n\nSacramenta non in hoc instituta sunt a Christo ut spectarentur, aut circumferentur, sed ut rite illis uterentur, & in his duntaxat qui digni percipiunt salutarem habent effectum: Qui vero indigne percipiunt, damnationem (ut inquit Paulus) sibi ipsis acquirunt.\n\n## De vi institutionum divinarum quod eam non tollat malitia Ministrorum\n\nQuamvis in Ecclesia visibili, bonis mali semper sunt admixti, atque interdum ministerio verbi, & Sacramentorum adminstrationi praesint, tamen cum non suo, 〈◊〉 Christi nomine agant, ejusque mandato, & authoritate ministrent, illorum ministerio uti licet, cum in verbo Dei audiendo, tum in Sacramentis percipiendis. Neque per illorum malitiam, effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide, & rite sibi oblata percipiunt, quae propter institutionem Christi, & promissionem efficacia sunt licet per malos administrentur.\n\nAd Ecclesiae tamen disciplinam pertinet, ut in malos ministros inquiratur, accusenturque ab his, qui eorum flagitia noverint, atque tandem justo convicti judicio deponantur.\n\n## De Baptismo\n\nBaptismus non est tantum professionis signum, ac discriminis nota, qua Christiani a non Christianis discernantur, sed etiam est signum regenerationis, per quod, tanquam per instrumentum, recte baptismum suscipientes, Ecclesiae inseruntur, promissionis de remissione peccatorum, atque adoptione nostra in filios Dei per Spiritum sanctum visibiliter obsignantur, fides confirmatur, & vi divinae invocationis gratia augetur.\n\nBaptismus parvulorm omnino in Ecclesia retinendus est, ut qui cum Christi institutione optime congruat.\n\n## De Coena Domini\n\nCoena Domini non est tantum signum mutuae benevolentiae Christianorum inter sese, verum potius est Sacramentum nostrae per mortem Christi redemptionis.\n\nAtque adeo, rite, digne, & cum fide sumentibus, panis quem frangimus est communicatio corporis Christi; similiter poculum benedictionis, est communicatio sanguinis Christi.\n\nPanis & Vini Transubstantiatio in Eucharistia ex sacris literis probari non potest. Sed apertis Scripturae verbis adversatur, Sacramenti naturam evertit, & multarum superstitionum dedit occasionem.\n\nCorpus Christi datur, accipitur, & manducatur in Coena, tantum coelesti, & spirituali ratione. Medium autem quo corpus Christi accipitur, & manducatur in Coena, fides est.\n\nSacramentum Eucharistiae, ex institutione Christi non servabatur, circumferebatur, elevebatur, nec adorabatur.\n\n## De manducatione corporis Christi, & impios illud non manducare\n\nImpii, & fide viva destituti, licet carnaliter, & visibiliter (ut Augustinus loquitur) corporis, & sanguinis Christi Sacramentum, dentibus premant, nullo tamen modo Christi participes efficiuntur. Sed potius tantae rei Sacramentum, seu Symbolum, ad judicium sibi manducant, & bibunt.\n\n## De utraque specie\n\nCalix Domini laicis non est denegandus, utraque enim pars Dominici Sacramenti, ex Christi institutione, & praecepto, omnibus Christanis ex aequo administrari debet.\n\n## De unica Christi oblatione in cruce perfecta\n\nOblatio Christi semel sacta, perfecta est redemptio, propitiatio, & satisfactio pro omnibus peccatis totius mundi, tam originalibus, quam actualibus. Neque praeter illam unicam, est ulla alia pro peccatis expiatio, unde missarum sacrificia, quibus, vulgo dicebatur, sacerdotem offerre Christum in remissionem poenae, aut culpae, pro vivis & defunctis, blasphema figmenta sunt, & perniciosae imposturae.\n\n## De conjugio Sacerdotum\n\nEpiscopis, presbyteris, & diaconis nullo mandato divino praeceptum est, ut aut coelibatum voveant, aut a matrimonio abstineant. Licet igitur etiam illis, ut caeteris omnibus Christianis, ubi hic ad pietatem magis facere judicaverint, pro suo arbitratu matrimonium contrahere.\n\n## De excommunicatis vitandis\n\nQui per publicam Ecclesiae denuntiationem rite ab unitate ecclesiae praecisus est, & excommunicatus, is ab universa fidelium multitudine (donec per poenitentiam publice reconciliatus fuerit arbitrio Judicis competentis) habendus est tanquam Ethnicus & publicanus.\n\n## De traditionibus Ecclesiasticis\n\nTraditiones atque caeremonias easdem, omnino necessarium est esse ubique, aut prorsus consimiles. Nam ut variae semper fuerunt, & mutari possunt, pro Regionum, temporum & morum diversitate, modo nihil contra verbum Dei instituatur.\n\nTraditiones, & caeremonias Ecclesiasticas quae cum verbo Dei non pugnant, & sunt authoritate publica institutae, atque probatae, quisquis privato consilio volens, & data opera, publice violaverit, is ut qui peccat in publicum ordinem Ecclesiae, quique laedit authoritatem Magistratus, & qui infirmorum fratrum conscientias vulnerat, publice ut caeteri timeant, arguendus est.\n\nQuaelibet Ecclesia particularis, sive Nationalis, authoritatem habet instituendi, mutandi aut abrogandi Caeremonias, aut ritus Ecclesiasticos, humana tantum authoritate institutos, modo omnia ad aedificationem fiant.\n\n## De Homiliis\n\nTomus secundus Homiliarum, quarum singulos titulos huic articulo subjunximus, continet piam & salutarem doctrinam, & his temporibus necessariam▪ non minus quam prior Tomus Homiliarum, quae editae sunt tempore Edwardi sexti: Itaque eas in Ecclesiis per ministros diligenter, & clare, ut a populo intelligi possint, recitandas esse judicavimus.\n\n## De nominibus Homiliarum\n\n- Of the right use of the Church.\n\n- Against peril of Idolatry.\n\n- Of repairing and keeping clean of Churches.\n\n- Of good works.\n\n- First, Of fasting.\n\n- Against gluttony and drunkenness.\n\n- Against excess of Apparel.\n\n- Of Prayer.\n\n- Of the place and time of Prayer.\n\n- That common Prayers and Sacraments ought to be ministred in a known tongue.\n\n- Of the reverent estimation of God’s Word.\n\n- Of Alms-doing.\n\n- Of the Nativity of Christ.\n\n- Of the Passion of Christ.\n\n- Of the Resurrection of Christ.\n\n- Of the worthy receiving of the Sacrament of the body and blood of Christ.\n\n- Of the gifts of the Holy Ghost.\n\n- For the Rogation days.\n\n- Of the State of Matrimony.\n\n- Of Repentance.\n\n- Against Idleness.\n\n- Against Rebellion.\n\n## De Episcoporum & Ministrorum consecratione\n\nLibellus de consecratione Archiepiscoporum, & Episcoporum, & de ordinatione presbyterorum, & diaconorum, editus nuper temporibus Edwardi VI. & authoritate Parliamenti illis ipsis temporibus confirmatus, omnia ad ejusmodi consecrationem, & ordinationem necessaria continet, & nihil habet, quod ex se sit, aut superstitiosum, aut impium: itaque quicunque juxta ritus illius libri consecrati, aut ordinati sunt, ab anno secundo praedicti regis Edwardi, usque ad hoc tempus aut imposterum juxta eosdem ritus consecrabuntur, aut ordinabuntur, rite atque ordine, atque legitime statuimus esse, & fore consecratos & ordinatos.\n\n## De civilibus Magistratibus\n\nRegia Majestas in hoc Angliae regno, ac caeteris ejus dominiis, summam habet potestatem, ad quam, omnium statuum hujus regni, sive illi Ecclesiastici sint, sive civiles, in omnibus causis, suprema gubernatio pertinet, & nulli externae jurisdictioni est subjecta, nec esse debet.\n\nCum Regiae Majestati summam gubernationem tribuimus, quibus titulis intelligimus, animos quorundam calumniatorum offendi, non damus Regibus nostris, aut verbi Dei, aut Sacramentorum administrationem, quod etiam Injunctiones ab Elizabetha Regina nostra, nuper editae, apertissime testantur. Sed eam tantum praerogativam, quam in sacris Scripturis a Deo ipso, omnibus piis Principibus, videmus semper fuisse attributam: hoc est, ut omnes status. atque ordines fidei suae a Deo commissos, sive illi Ecclesiastici sint, sive civiles, in officio contineant, & contumaces, ac delinquentes gladio civili coerceant.\n\nRomanus pontifex nullam habet jurisdictionem in hoc regno Angliae.\n\nLeges Regni possunt Christianos propter capitalia, & gravia crimina, morte punire.\n\nChristianis licet, ex mandato Magistratus, arma portare & justa bella administrare.\n\n## De illicita bonorum communicatione\n\nFacultates & bona Christianorum non sunt communia, quoad jus & possessionem (ut quidam Anabaptistae falso jactant) debet tamen quisque de his quae possidet, pro facultatum ratione pauperibus eleemosynas benigne distribuere.\n\n## De jure jurando\n\nQuemadmodum juramentum vanum, & temerarium a Domino nostro Jesu Christo, & Apostolo ejus Jacobo, Christianis hominibus interdictum esse fatemur: 〈◊〉 Christianorum Religionem minime prohibere censemus, quin jubente magistratu in causa fidei, & charitatis jurare liceat modo id fiat juxta Prophetae doctrinam, in justitia, in judicio, & veritate.\n\n## Confirmatio Articulorum\n\nHic liber antedictorum Articulorum jam denuo approbatus est, per assensum & consensum Serenissimae Reginae Elizabethae Dominae nostrae, Dei gratia Angliae Franciae, & Hiberniae Reginae defensoris fidel, &c. retinendus, & per totum Regnum Angliae exequendus. Qui Articuli, & lecti sunt, & denuo confirmati, subscriptione D. Archiepiscopi & Episcoporum superioris domus, & totius Cleri inferioris domus in Convocatione Anno Domini, 1571."},{"name":"the-introduction","title":"The INTRODUCTION","text":"> TITLE. Articles whereupon it was agreed by the Archbishops and Byshops of both Provinces and the whole Cleargie, in the Convocation holden at *London* in the yeare of our Lorde GOD 1562. according to the computation of the Church of *Englande,* for the avoiding of the diversities of opinions, and for the stablishing of consent touching true Religion. Put forth by the Queens authoritie.\n\nThe Title of these Articles leads me to consider, 1. The Time, the Occasion, and the Design of Compiling them. 2*dly.* The Authority that is stampt upon them both by Church and State, and the Obligation that lies upon all of our Communion to Assent to them, and more particularly the Importance of the Subscription to which the Clergy are obliged. As to the 1*st,* It may seem somewhat strange to see such a Collection of Tenets made the Standard of the Doctrine of a Church, that is deservedly valued by reason of her Moderation: This seems to be a departing from the Simplicity of the First Ages, which yet we pretend to set up for a Pattern. In those times, the owning the Belief of the Creeds then received, was thought sufficient: And when some Heresies had occasioned great Enlargements to be made in the Creeds, the Third General Council thought fit to set a Bar against all further Additions; and yet all those Creeds, one of which goes far beyond the *Ephesine* Standard, make but One Article of the Thirty nine of which this Book consists. Many of these do also relate to subtile and abstruse Points, in which it is not easy to form a clear Judgment; and much less can it be convenient to Impose so great a Collection of Tenets upon a whole Church, to Excommunicate such as affirm any of them to be erroneous, and to reject those from the Service of the Church, who cannot Assent to every one of them. The Negative Articles of No Infallibility, No Supremacy in the Pope, No Transubstantiation, No Purgatory, and the like, give yet a further Colour to Exceptions; since it may seem that it was enough, not to have mentioned these, which implied a tacit rejecting of them. It may therefore appear to be too rigorous, to require a positive condemning of those Points; for a very high degree of Certainty is required, to affirm a Negative Proposition.\n\nIn order to the explaining this matter, it is to be confessed, that in the beginnings of Christianity, the Declaration that was required even of a Bishop’s Faith, was conceived in very general Terms. There was a Form setled very early in most Churches. This St. *Paul* in one place calls, *The Form of Doctrine that was delivered*; in another place *The Form of Sound Words,*[^1] which those who were fixed by the Apostles in particular Churches, had received from them. These words of his do import a Standard, or *fixed Formulary,* by which all Doctrines were to be examined. Some have inferred from them, that the Apostles delivered that Creed which goes under their Name, every where in the same Form of Words. But there is great reason to doubt of this, since the first Apologists for Christianity, when they deliver a short Abstract of the Christian Faith, do all vary from one another, both as to the Order, and as to the Words themselves; which they would not have done, if the Churches had all received one setled Form from the Apostles. They would all have used the same Words, and neither more nor less. It is more probable, That in every Church there was a *Form* setled, which was delivered to it by some Apostle, or Companion of the Apostles, with some Variation; of which at this distance of time, considering how defective the History of the First Ages of Christianity is, it is not possible, nor very necessary for us to be able to give a clear Account. For Instance; In the whole Extent or Neighbourhood of the *Roman* Empire, it was at first of great Use to have this in every Christian’s mouth, That our Saviour *suffered under Pontius Pilate*; because this fixed the Time, and carried in it an Appeal to Records and Evidences, that might then have been searched for. But if this Religion went at first far to the *Eastward,* beyond all Commerce with the *Romans,* there is not that reason to think that this should have been a part of the shortest Form of this Doctrine; it being enough that it was related in the Gospel. These Forms of the several Churches were preserved with that Sacred Respect that was due to them: This was esteemed the *Depositum* or Trust of a Church, which was chiefly committed to the keeping of the Bishop. In the First Ages, in which the Bishops or Clergy of the several Churches could not meet together in Synods to examine the Doctrine of every new Bishop, the Method upon which the Circumstances of those Ages put them, was this; The New Bishop sent round him, and chiefly to the Bishops of the more Eminent Sees, the Profession of his Faith, according to the Form that was fixed in his Church: And when the Neighbouring Bishops were satisfied in this, they held Communion with him, and not only owned him for a Bishop, but maintained such a Commerce with him, as the state of that Time did admit of.\n\nBut as some Heresies sprung up, there were Enlargements made in several Churches, for the condemning those, and for excluding such as held them from their Communion. The Council of *Nice* examined many of those Creeds, and out of them they put their Creed in a fuller Form. The Addition made by the Council of *Constantinople,* was put into the Creeds of some particular Churches several Years before that Council met. So that though it received its Authority from that Council, yet those Fathers rather confirmed an Article which they found in the Creeds of some Churches, than made a New one. It had been an unvaluable Blessing, if the Christian Religion had been kept in its first Simplicity. The Council of *Ephesus* took care that the Creed by which men profess their Christianity, should receive no new Additions, but be fixed according to the *Constantinoplitan* Standard; yet they made Decrees in Points of Faith; and the following Councils went on in their steps, adding still new Decrees, with Anathematisms against the contrary Doctrines; and declaring the Asserters of them to be under an *Anathema,* that is, under a very heavy Curse of being totally excluded from their Communion, and even from the Communion of Jesus Christ. And whereas the New Bishops had formerly only declared their Faith, they were then required besides that to declare, That they received such Councils, and rejected such Doctrines, together with such as favoured them; who were sometimes mentioned by Name. This increased daily. We have a full Account of the special Declaration that a Bishop was obliged to make, in the First Canon of that which passeth for the Fourth Council of *Carthage.* But while by reason of new Emergencies this was swelling to a vast Bulk, General and more Implicit Formularies came to be used, the Bishops declaring that they received and would observe all the Decrees and Traditions of Holy Councils and Fathers. And the Papacy coming afterwards to carry every thing before it, a Formal Oath, that had many loose and indefinite words in it, which were very large and comprehensive, was added to all the Declarations that had been formerly established. The Enlargements of Creeds were at first occasioned by the Prevarications of Hereticks; who having put Senses favouring their Opinions, on the simpler Terms in which the First Creeds were proposed, it was thought necessary to use more express words. This was absolutely necessary as to some Points; for they being obliged to shew that the Christian Religion did not bring in that Idolatry which it condemned in Heathens, it was also necessary to state this matter so, that it should appear that they worshipped no Creature; but that the Person to whom all agreed to pay Divine Adoration was truly God: And it being found that an Equivocation was used in all other words except that of the *same Substance,* they judged it necessary to fix on it, besides some other words that they at first brought in, but which were afterwards made more doubtful by the Glosses that were put on them. At all times it is very necessary to free the Christian Religion from the Imputation of Idolatry; but this was never so necessary, as when Christianity was engaged in such a Struggle with Paganism: And since the main Article then in dispute with the Heathens was Idolatry, and the Lawfulness of worshipping any besides the Great and Eternal God, it was of the last Importance to the Christian Cause, to take care that the Heathens might have no reason to believe that they worshipped a Creature. There was therefore just reason given to secure this main Point, and to put an end to Equivocation, by establishing a Term, which by the Confession of all Parties did not admit of any. It had been a great Blessing to the Church, if a Stop had been put here; and that those nice Descantings that were afterwards so much pursued, had been more effectually discouraged than they were. But men ever were, and ever will be men. Factions were formed, and Interests were set up. Hereticks had shewed so much Dissimulation when they were low, and so much Cruelty when they prevailed, that it was thought necessary to secure the Church from the Disturbances that they might give them: And thus it grew to be a Rule to enlarge the Doctrines and Decisions of the Church. So that in stating the Doctrines of this Church so copiously, our Reformers followed a Method that had been used in a course of many Ages.\n\nThere were, besides this common Practice, two particular Circumstances in that time, that made this seem to be the more necessary. One was, That at the breaking out of that Light, there sprang up with it many impious and extravagant Sects, which broke out into most violent Excesses. This was no extraordinary thing, for we find the like happened upon the first spreading of the Gospel; many detestable Sects grew up with it, which tended not a little to the defaming of Christianity, and the obstructing its Progress. I shall not examine what Influence Evil Spirits might have both in the one and the other: But one visible occasion of it was, That by the first Preaching of the Gospel, as also upon the opening the Reformation, an Enquiry into the Matters of Religion being then the Subject of mens Studies and Discourses, many men of warm and ill-govern’d Imaginations, presuming on their own Talents, and being desirous to signalize themselves, and to have a Name in the World, went beyond their Depth in Study, without the necessary degrees of Knowledge, and the yet more necessary dispositions of Mind for arriving at a right understanding of Divine Matters. This happening soon after that the Reformation was first set on foot, those whose Corruptions were struck at by it, and who both hated and persecuted it on that account, did not fail to lay hold of and to improve the Advantage which these Sects gave them. They said, That the Sectaries had only spoke out what the rest thought; and at last they held to this, That all Sects were the Natural Consequences of the Reformation, and of shaking off the Doctrine of the Infallibility of the Church. To stop those Calumnies, the Protestants in *Germany* prepared that Confession of their Faith which they offered to the Diet as *Ausburg,* and which carries its name. And after their Example, all the other Churches which separated from the *Roman* Communion, published the Confessions of their Faith, both to declare their Doctrine for the Instruction of their own Members, and for covering them from the Slanders of their Adversaries.\n\nAnother reason that the first Reformers had for their descending into so many Particulars, and for all these Negatives that are in their Confessions, was this: They had smarted long under the Tyranny of Popery, and so they had reason to secure themselves from it, and from all those who were leavened with it. Those here in *England* had seen how many had complied with every Alteration both in King *Henry* and King *Edward*’s Reign, who not only declared themselves to have been all the while Papists, but became bloody Persecutors in Q. *Mary*’s Days: Therefore it was necessary to keep all such out of their Body, that they might not secretly undermine and betray it. Now since the Church of *Rome* owns all that is positive in our Doctrine, there could be no Discrimination made, but by condemning the most important of those additions that they have brought into the Christian Religion, in express words: It is true that in Matters of Fact, or in Theories of Nature, it is not safe to affirm a Negative, because it is seldom possible to prove it; yet the Fundamental Article upon which the whole Reformation, and this our Church depends is this, That the whole Doctrines of the Christian Religion are contained in the Scripture, and that therefore we are to admit no Article as a part of it till it is proved from Scripture. This being laid down, and well made out, it is not at all unreasonable to affirm a Negative upon an Examination of all those places of Scripture that are brought for any Doctrine, and that seem to favour it, if these are found not at all to support it, but to bear a different and sometimes a contrary sense to that which is offered to be proved by them. So there is no weight in this cavil, which yet may look plausible to such as cannot distinguish common Matters from Points of Faith. This may serve in general to justify the largeness, and the particularities of this Confession of our Faith. There were some steps made to it in K. *Henry*’s Time, in a large Book that was then published under the Title of *The Necessary Erudition,* that was a Treatise set forth to instruct the Nation. Many of the Errors of Popery were laid open and condemned in it: but none were obliged to assent to it, or to Subscribe it. After that, the Worship was Reformed, as being that which pressed most: And in that a Foundation was laid, for the Articles that came quickly after it. How or by whom they were prepared, we do not certainly know. By the remains of that time it appears, that in the alterations that were made, there was great precaution used, such as indeed matters of that Nature required, Questions were framed relating to them, these were given about to many Bishops and Divines, who gave in theit several Answers; those were collated and examined very carefully, all sides had a free and fair hearing before Conclusions were made.\n\nIn the fermentation that was working over the whole Nation at that time, it was not possible that a thing of that nature could have passed by the methods that are more necessary in Regular Times: And therefore they could not be offered at first to Synods or Convocations. The Corruptions complained of were so beneficial to the whole Body of the Clergy, that it is justly to be wonder’d at, that so great a number was prevailed with, to concur in Reforming them: But without a Miracle they could not have been agreed to by the Major part. They were prepared, as is most probable, by *Cranmer* and *Ridley,* and published by the Regal Authority. Not as if our Kings had pretended to an Authority to judge in Points of Faith, or to decide Controversies: But as every private man must chuse for himself, and believe according to the convictions of his Reason and Conscience (which is to be examined and proved in its proper place) so every Prince (or Legislative Power) must give the publick Sanction and Authority according to his own Persuasion; this makes indeed such a Sanction to become a Law, but does not alter the Nature of Things, nor oblige the Consciences of the Subjects, unless they come under the same Persuasions. Such Laws have indeed the Operation of all other Laws, but the Doctrines Authorised by them have no more truth than they had before, without any such Publication. Thus the part that our Princes had in the Reformation was only this, that they being satisfied with the Grounds on which it went, received it themselves; and enacted it for their People. And this is so plain and so just a consequence of that liberty which every man has of believing and acting according to his own Convictions, that when the one is well made out, there can be no colour to question the other. It was also remarkable, that the Law which stood first in *Justinian*’s Code, was an Edict of *Theodosius*’s; who finding the *Roman* Empire under great distractions, by the diversity of Opinions in Matter of Religion, did appoint that Doctrine to be held which was received by *Damasus* Bishop of *Rome,* and *Peter* Bishop of *Alexandria*; such an Edict as that being put in so conspicuous a part of the *Law,* was a full and soon-observ’d Precedent for our Princes to act according to it.\n\nThe next Thing to be examined is the Use of the Articles, and the Importance of the Subscriptions of the Clergy to them. Some have thought that they are only *Articles of Union and Peace*; that they are a Standard of *Doctrine* not to be contradicted, or disputed; that the Sons of the Church are only bound to acquiesce silently in them; and that the Subscription to them amounts only to a general Compromise upon those Articles, that so there may be no disputing nor wrangling about them. By this means they reckon, that though a man should differ in his Opinion from that which appears to be the clear sense of any of the Articles; yet he may with a good Conscience subscribe it, if the Article appears to him, to be of such a nature, that though he thinks it wrong, yet it seems not to be of that consequence, but that it may be born with, and not contradicted. I shall not now examine whether it were more fit to leave men to the due freedom of their thoughts, and that the Subscription did run no higher, it being in many cases a great hardship to exclude some very deserving persons from the Service of the Church, by requiring a Subscription to so many particulars, concerning some of which they are not fully satisfied. I am only now to consider what is the Importance of the Subscriptions required among us, and not what might be reasonably wisht that it should be.\n\nAs to the Laity, and the whole Body of the People, certainly to them these are only the Articles of Church-Communion; so that every person, who does not think that there is some proposition in them that is Erroneous to so high a degree, that he cannot hold Communion with such as profess it, may and is obliged to continue in our Communion: For certainly there are many Opinions held in Matters of Religion, which a man may believe to be false, and yet he may esteem them to be of so little Importance to the chief design of Religion, that he may well hold Communion with those whom he thinks to be so mistaken. Here a necessary distinction is to be remembred between Articles of Faith, and Articles of Doctrine: The one are held necessary to Salvation, the other are only believed to be true; that is, to be revealed in the Scriptures, which is a sufficient Ground for acknowledging them true. *Articles of Faith* are Doctrines that are so necessary to Salvation, that without believing them no man has a foederal Right to the Covenant of Grace: These are not many, and in the Establishment of any Doctrine for such, it is necessary both to prove it clearly from Scripture, and to prove its being necessary to Salvation, as a mean setled by the Covenant of Grace in order to it. We ought not indeed to hold Communion with such as make Doctrines that we believe not to be true, to pass for Articles of Faith; though we may hold Communion with such as do think them true, without stamping so high an Authority upon them. To give one Instance of this in an undeniable particular. In the days of the Apostles there were Judaisers of two sorts; some thought the *Jewish* Nation was still obliged to observe the Mosaical Law; but others went further, and thought that such an Observation was indispensably necessary in all men to Salvation: Both these Opinions were wrong, but the one was tolerable, and the other was intolerable: Because it pretended to make that a necessary condition of Salvation, which God had not commanded. The Apostles complied with the Judaisers of the first sort,[^2] as *they became all things to all men, that so they might gain some* of every sort of men: Yet they declared openly against the other, and said, that if men were *Circumcised,* or were willing to come under such a Yoke, *Christ profited them nothing*; and upon that supposition he had *died in vain.* From this plain Precedent we see what a difference we ought to make between the holding Errors in Doctrinal Matters,[^3] and the Imposing them as Articles of Faith. We may live in Communion with those who hold Errors of the one sort, but must not with those of the other. This also shews the Tyranny of that Church, which has imposed the belief of every one of her Doctrines on the Consciences of her Votaries, under the highest pains of Anathema’s, and as Articles of Faith. But whatever those at *Trent* did, This Church very carefully avoided the laying that weight upon even those Doctrines which she received as true; and therefore though she drew up a large Form of Doctrine; yet to all her Lay-Sons, this is only a Standard of what she teaches, and the Articles are to them only Articles of Church-Communion. The Citations that are brought from those two great Primates, *Laud,* and *Bramhall,* go no further than this: They do not seem to relate to the Clergy that subscribe them, but to the Laity and Body of the People. The People who do only join in Communion with us, may well continue to do so, though they may not be fully satisfied with every Proposition in them; Unless they should think that they struck against any of the Articles or Foundations of Faith; and as those Great men truly observe, there is a great difference to be observed in this particular between the Imperious Spirit of the Church of *Rome,* and the modest freedom which ours allows.\n\nBut I come in the next place to consider what the Clergy is bound to by their Subscriptions. The meaning of every Subscription is to be taken from the design of the Imposer, and from the words of the Subscription it self. The Title of the Articles bears, That they were agreed upon in Convocation, *For the avoiding of diversities of Opinions, and for the stablishing consent touching true Religion.* Where it is evident, that *a Consent in Opinion* is designed. If we in the next place consider the Declaration that the Church has made in the Canons, we shall find, that though by the Fifth Canon, which relates to the whole Body of the People, such are only declared to be Excommunicated *ipso facto,* who shall affirm any of the Articles to be *Erroneous,* or such as he may not with a good Conscience Subscribe to; yet the 36*th* Canon is express for the Clergy, requiring them to Subscribe *willingly,* and *ex animo*; and *acknowledge all and every Article to be agreeable to the word of God*: Upon which Canon it is that the Form of the Subscription runs in these words, which seem expresly to declare a man’s own Opinion, and not a bare consent to an Article of Peace, or an Engagement to silence and submission. The Statute of the 13*th* of Queen *Elizabeth, cap.* 12. which gives the Legal Authority to our requiring Subscriptions, in order to a man’s being capable of a Benefice, requires that every Clergyman should read the Articles in the Church where he is to serve, with a Declaration of his *Unfeigned Assent to them.* These things make it very plain, that the Subscriptions of the Clergy must be considered as a Declaration of their own Opinion, and not as a bare Obligation to silence. There arose in K. *James* the First’s Reign, great and warm Disputes concerning the Decrees of God, and those other Points that were setled in *Holland* by the Synod of *Dort* against the *Remonstrants.* Divines of both sides among us appealed to the Articles, and pretended they were favourable to them: For though the first appearance of them seems to favour the Doctrine of Absolute Decrees, and the Irresistibility of Grace; yet there are many expressions that have another face, and so those of the other Persuasion pleaded for themselves from these. Upon this a Royal Declarations was set forth, in which after that mention is made of *those* Disputes, *and that the men of all sides did take the Articles to be for them; order is given for stopping those Disputes for the future: and for shutting them in God’s promises, as they be generally set forth in the Holy Scriptures, and the general meaning of the Articles of the* Church of England, *according to them; and that no man thereafter should put his own Sense or Comment to be the meaning of the Article, but should take it in the Literal and Grammatical Sense.* In this there has been such a general acquiescing, that the fierceness of these Disputes has gone off, while men have been left to Subscribe the Articles according to their Literal and Grammatical Sense. From which two Things are to be inferred: The one is, that the Subscription does import an Assent to the Article; and the other is, that an Article being conceived in such general words, that it can admit of different Literal and Grammatical Senses, even when the Senses given are plainly contrary one to another, both sides may Subscribe the Article with a good Conscience, and without any Equivocation. To make this more sensible, I shall give an instance of it in an Article concerning which there is no Dispute at present.\n\nThe Third Article concerning Christ’s *descent into Hell* is capable of Three different Senses, and all the Three are both Literal and Grammatical. The First is, that Christ descended locally into Hell, and preached to the *Spirits there in prison*; and this has one great advantage on its side, that those who first prepared the Articles in K. *Edward*’s Time were of this Opinion, for they made it a part of it, by adding in the Article those words of St. *Peter* as the Proof or Explanation of it. Now though that period was left out in Q. *Elizabeth*’s Time; yet no Declaration was made against it: so that this Sense was once in possession, and was never expresly rejected: Besides that it has great support from the Authority of many Fathers who understood the *descent into Hell,* according to this Explanation. A Second Sense of which that Article is capable, is, That by *Hell* is meant the *Grave,* according to the Signification of the Original Word in the *Hebrew*; and this is supported by the words of *Christ’s descending into the lower parts of the Earth*; as also by this, That several Creeds that have this Article, have not that or Christ’s being buried: and some that mention his Burial, have not this of his Descent into Hell. A Third Sense is, That by Hell, according to the Signification of the *Greek* Word, is to be meant the Place or Region of Spirits separated from their Bodies: So that by Christ’s *descent into Hell* is only to be meant, that his Soul was really and entirely disunited from his Body, not lying dead in it as in an Apoplectical Fit, nor hovering about it, but that it was translated into the Seats of departed Souls. All these Three Senses differ very much from one another, and yet they are all Senses that are Literal and Grammatical; so that in which of these soever a man conceives the Article, he may Subscribe it, and he does no way prevaricate in so doing. If men would therefore understand all the other Articles in the same largeness, and with the same equity, there would not be that occasion given for unjust Censure that there has been. Where then the Articles are conceived in large and general words, and have not more special and restrained terms in them, we ought to take that for a sure Indication, that the Church does not intend to tie men up too severely to particular Opinions, but that she leaves all to such a liberty as is agreeable with the Purity of the Faith. And this seems sufficient to explain the Title of the Articles, and the Subscriptions that are required of the Clergy to them.\n\nThe last thing to be setled is the true Reading of the Articles; for there being some small diversity between the Printed Editions, and the Manuscripts that were signed by both Houses of Convocation; I have desired the assistance both of Dr. *Green,* the present Worthy Master of *Corpus Christi* College in *Cambridge,* and of some of the Learned Fellows of that Body; That they would give themselves the trouble to collate the Printed Editions, and their Manuscripts, with such a scrupulous exactness as becomes a Matter of this Importance; which they were pleased to do very minutely. I will set down Both the Collations as they were transmitted to me; beginning with that which I had from the Fellows four Years ago.\n\nThese words, said to be left out, are found in the Original Articles, Sign’d by the Chief Clergy of Both Provinces, now extant in the Manuscript Libraries of *C.C.C.C.* in the Book call’d *Synodalia:* but distinguish’d from the rest with Lines of *Minium;* which Lines plainly appear to have been done afterwards, because the Leaves and Lines of the Original are exactly numbred at the end; which number without these Lines were manifestly false.\n\nIn the Original these words only are found, *Testamentum vetus novo contrarium non est, quandoquidem,* &c.\n\nThe Latin of the Original is, *Et quanquam renatis & credentibus nulla propter Christum est condemnatio.*\n\nThis Article is not found in this Original.\n\nThis is not found.\n\nThis is not found.\n\nThis Article agrees with the Original; but these words, *The Church hath power to decree Rites and Ceremonies, and Authority in Controversies of Faith,* suppos’d to begin the Article, are not found in any part thereof.\n\nIn the fourteenth Line of this Article, immediately after these words, *(But yet have not like nature with Baptism and the Lord’s Supper)* follows, *quomodo nec penitentia,* which being mark’d underneath with *Minium* is left out in the Translation.\n\nThis Article agrees with the Original, as far as these words *(and hath given occasion to many Superstitions)* where follows, *Christus in coelum ascendens, corpori suo immortalitatem dedit, naturam non abstulit, humanae enim naturae veritatem (juxta Scripturas) perpetuo retinet, quam uno & definito loco esse, & non in multa vel omnia simul loca diffundi oportet; quum igitur Christus in coelum sublatus, ibi usque ad finem saeculi sit permansurus, atque inde, non aliunde (ut loquitur* Augustinus) *venturus sit, ad judicandum vivos & mortuos non debet quisquam fidelium, carnis & ejus & sanguinis realem, & corporalem (ut loquuntur) praesentiam in Eucharistia vel credere vel profiteri.* These words are mark’d and scrawl’d over with *Minium,* and the words immediately following, *(Corpus tamen Christi datur, accipitur, & manducatur in coena, tantum coelesti & spirituali ratione)* are inserted in a different Hand just before them, in a line and half left void, which plainly appears to be done afterwards, by reason the same Hand has alter’d the first number of Lines, and for *Viginti quatuor,* made *quatuordecem.*\n\nThe Three last Articles, *Viz.* The *39th,* Of the Resurrection of the Dead; the *40th,* That the Souls of men do neither perish with their Bodies, *(neque otiosi dormiant)* is added in the Original. And the *42d,* That all shall not be saved at last, are found in the Original, distinguish’d only with a Marginal Line of *Minium*: But the *41st* of the *Millenarians* is wholly left out.\n\nThe number of Articles does not exactly agree, by reason some are inserted, which are found only in King *Edward*’s Articles, but none are wanting that are found in the Original.\n\n#### ARTICLE III\n\n#### Of the going down of Christ into Hell·\n\nAs Christ Died for us, and was Buried; so also it is to be believ’d, That he went down into Hell. [For his Body lay in the Grave till his Resurrection; but his Soul being separate from his Body remain’d with the Spirits which were detain’d in Prison; that is to say, in Hell, and there preached unto them.]\n\n#### ARTICLE VI\n\nThe Old Testament is not to be rejected as if it were contrary to the New, but to be retained. Forasmuch, *&c.*\n\n#### ARTICLE IX\n\nAnd although there is no Condemnation to them that believe, and are Baptiz’d, *&c.*\n\n#### ARTICLE X. Of Grace\n\nThe Grace of Christ, or the Holy Ghost, which is given by Him, doth, *&c.*\n\n#### ARTICLE XVI. Blasphemy against the Holy Ghost\n\nThe Blasphemy against the Holy Ghost is then committed when, *&c.*\n\n#### ARTICLE XIX\n\nAll men are bound to keep the Precepts of the Moral Law, although the Law given from God, *&c.*\n\n#### ARTICLE XX. Of the Authority of the Church\n\nIt is not lawful for the Church to ordain any thing that is contrary to God’s Words written, *&c.*\n\n#### ARTICLE XXVI. Of the Sacraments\n\nSacraments Ordain’d of Christ, *&c.*\n\n#### ARTICLE XXIX. Of the Lord’s Supper\n\nThe Supper of the Lord’s is not only a Sign of, *&c.*\n\nCorpus Christi Col. *Feb.* 4*th,* 1695/6.\n\nUPON Examination we judge these to be all the material differences, that are unobserv’d, between the Original Manuscripts, and the B. of *Salisbury*’s Printed Copy.\n\n*Witness our Hands. Jo. Jaggard, Rob. Mosse, Will. Lunn,* Fellows of the said College.\n\nAfter I had procured this, I was desirous likewise to have the Printed Editions Collated with the Second Publication of the Articles in the Year 1571. in which the Convocation reviewed those of 1562. and made some small Alterations: And these were very lately procured for me by my Reverend Friend, Dr. *Green*; which I will set down as he was pleased to communicate them to me.\n\n[Note, *MS.* stands for *Manuscript,* and *Pr.* for *Print.*]\n\n| | | |\n|---|---|---|\n| *Art.* 1. | *MS.* | and true God, and he is everlasting, without Body. |\n| | *Pr.* | *and true God, everlasting, without Body.* |\n| *Art.* 2. | *MS.* | but also for all actual sins of men. |\n| | *Pr.* | *but also for actual sins of men.* |\n| *Art.* 3. | *MS.* | so also it is to be believed. |\n| | *Pr.* | *so also is it to be believed.* |\n| *Art.* 4. | *MS.* | Christ did truly arise again. |\n| | *Pr.* | *Christ did truly rise again.* |\n| | *MS.* | until he return to judge all men at the last day. |\n| | *Pr.* | *until he return to judge men at the last day.* |\n| *Art.* 6. | *MS.* | to be believed as an Article of the Faith. |\n| | *Pr.* | *to be believed as an Article of Faith.* |\n| | *MS.* | requisite as necessary to Salvation. |\n| | *Pr.* | *requisite or necessary to Salvation.* |\n| | *MS.* | In the name of holy Scripture. |\n| | *Pr.* | *In the name of the holy Scripture.* |\n| | *MS.* | but yet doth it not apply. |\n| | *Pr.* | *but yet doth not apply.* |\n| | *MS.* | *Baruch.* |\n| | *Pr.* | Baruch *the Prophet.* |\n| | *MS.* | and account them for Canonical. |\n| | *Pr.* | *and account them Canonical.* |\n| *Art.* 8. | *MS.* | by most certain warranties of Holy Scripture. |\n| | *Pr.* | *by most certain warrant of Holy Scripture.* |\n| *Art.* 9. | *MS.* | but it is the fault. |\n| | *Pr.* | *but is the fault.* |\n| | *MS.* | whereby man is very far gone from his original righteousness. |\n| | *Pr.* | *whereby man is far gone from original righteousness.* |\n| | *MS.* | in them that be regenerated. |\n| | *Pr.* | *in them that are regenerated.* |\n| Art. De Gratia, non habetur in MS. | | |\n| *Art.* 10. | *MS.* | a good will and working in us. |\n| | *Pr.* | *a good will and working with us.* |\n| *Art.* 14. | *MS.* | cannot be taught without arrogancy and impiety. |\n| | *Pr.* | *cannot be taught without arrogancy and iniquity.* |\n| | *MS.* | we be unprofitable Servants. |\n| | *Pr.* | *we are unprofitable Servants.* |\n| *Art.* 15. | *MS.* | sin only except. |\n| | *Pr.* | *sin only excepted.* |\n| | *MS.* | to be the Lamb without spot. |\n| | *Pr.* | *to be a Lamb without spot.* |\n| | *MS.* | but we the rest, although baptized, and born again, in Christ, yet we all offend. |\n| | *Pr.* | *but all we the rest, although baptized, and if born in Christ, yet offend.* |\n| Art. De Blasphemia in Sp. Sanct. non est in MS. | | |\n| *Art.* 16. | *MS.* | wherefore the place for Penitence. |\n| | *Pr.* | *wherefore the grant of Repentance.* |\n| *Art.* 17. | *MS.* | so excellent a benefit of God given unto them, be called according. |\n| | *Pr.* | *so excellent a benefit of God, be called according.* |\n| | *MS.* | as because it doth fervently kindle their love. |\n| | *Pr.* | *as because it doth frequently kindle their love.* |\n\nArt. Omnes Obligantur, &c. non est in MS.\n\n| | | |\n|---|---|---|\n| *Art.* 18. | *MS.* | to frame his life according to the Law and the light of Nature. |\n| | *Pr.* | *to frame his life according to that Law, and the light of Nature.* |\n| *Art.* 19. | *MS.* | congregation of faithful men in the which the pure Word. |\n| | *Pr.* | *congregation of faithful men in which the pure Word.* |\n| *Art.* 20. | *MS.* | The Church hath Power to decree rites or ceremonies, and authority in controversies of Faith. And yet. |\n| | | *These words are not in the Original MS.* |\n| | *MS.* | ought it not to enforce any thing. |\n| | *Pr.* | *it ought not to enforce any thing.* |\n| *Art.* 21. | *MS.* | and when they be gathered together (forasmuch. |\n| | *Pr.* | *and when they be gathered (forasmuch.* |\n| *Art.* 22. | *MS.* | is a fond thing vainly invented. |\n| | *Pr.* | *is a fond thing vainly feigned.* |\n| *Art.* 24. | *MS.* | in a Tongue not understanded of the People. |\n| | *Pr.* | *in a Tongue not understood of the People.* |\n| *Art.* 25. | *MS.* | and effectual signs of grace and God’s good will towards us. |\n| | *Pr.* | *and effectual signs of grace and God’s will towards us.* |\n| | *MS.* | and extream annoyling. |\n| | *Pr.* | *and extream unction.* |\n| *Art.* 26. | *MS.* | in their own name, but do minister by Christ’s Commission and authority. |\n| | *Pr.* | *in their own name, but in Christ’s, and do minister by his Commission and authority.* |\n| | *MS.* | and in the receiving of the Sacraments. |\n| | *Pr.* | *and in the receiving the Sacraments.* |\n| | *MS.* | and rightly receive the Sacraments. |\n| | *Pr.* | *and rightly do receive the Sacraments.* |\n| *Art.* 27. | *MS.* | from others that be not christned, but is also a sign. |\n| | *Pr.* | *from others that be not christned, but it is also a sign.* |\n| | *MS.* | forgiveness of sin, and of our adoption. |\n| | *Pr.* | *forgiveness of sin, of our adoption.* |\n| *Art.* 28. | *MS.* | to have amongst themselves. |\n| | *Pr.* | *to have among themselves.* |\n| | *MS.* | the bread which we break is a partaking Communion of the body of Christ. |\n| | *Pr.* | *the bread which we break is a partaking of the body of Thrist.* |\n| | *MS.* | and likewise the Cup of blessing is a partaking Communion of the blood of Christ. |\n| | *Pr.* | *and likewise the Cup of blessing is a partaking of the blood of Christ.* |\n| | *MS.* | or the change of the Substance of bread and wine into the substance of Christ’s body and blood cannot be proved by holy Writ, but is repugnant. |\n| | *Pr.* | *or the change of the substance of bread and wine in the supper of the Lord cannot be proved by holy Writ, but it is repugnant.* |\n| | *MS.* | but the mean whereby the body of Christ is received. |\n| | *Pr.* | *and the mean whereby the body of Christ is received.* |\n| | *MS.* | lifted up or worshipped. |\n| | *Pr.* | *lifted up and worshipped.* |\n| *Art.* 31. | *MS.* | is the perfect redemption. |\n| | *Pr.* | *is that perfect redemption.* |\n| | *MS.* | to have remission of pain or guilt were forged Fables. |\n| | *Pr.* | *to have remission of pain and guilt were blasphemous Fables.* |\n| *Art.* 33. | *MS.* | that hath authority thereto. |\n| | *Pr.* | *that hath authority thereunto.* |\n| *Art.* 34. | *MS.* | diversity of countries, times, and mens manners. |\n| | *Pr.* | *diversity of countries and mens manners.* |\n| | *MS.* | and be ordained and appointed by common autority. |\n| | *Pr.* | *and be ordained and approved by common authority.* |\n| | *MS.* | the consciences of the weak brethren. |\n| | *Pr.* | *the consciences of weak brethren.* |\n| *Art.* 35. | *MS.* | of Homilies, the Titles whereof we have joined under this Article, do contain. |\n| | *Pr.* | *of Homilies, the several Titles whereof we have joined under this Article, doth contain.* |\n| | *MS.* | wholesome Doctrine, and necessary for this time, as doth the former book which was set forth. |\n| | *Pr.* | *wholesome Doctrine, necessary for these times, as doth the former book of Homilies which were set forth.* |\n| | *MS.* | and therefore are to be read in our Churches by the Ministers, diligently, plainly, and distinctly, that they may be understanded of the people. |\n| | *Pr.* | *and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understood of the people.* |\n| | *MS.* | ministred in a tongue known. |\n| | *Pr.* | *ministred in a known tongue.* |\n| Art. De Libro Precationum, &c. non est in MS. | | |\n| *Art.* 36. | *MS.* | in the time of the most noble K. *Edward* the Sixth. |\n| | *Pr.* | *in the time of* Edward *the Sixth.* |\n| | *MS.* | superstitious or ungodly. |\n| | *Pr.* | *superstitious and ungodly.* |\n| *Art.* 37. | *MS.* | whether they be Ecclesiastical or not. |\n| | *Pr.* | *whether they be Ecclesiastical or Civil.* |\n| | *MS.* | the minds of some slanderous folks to be offended. |\n| | *Pr.* | *the minds of some dangerous folks to be offended.* |\n| | *MS.* | we give not to our Princes. |\n| | *Pr.* | *we give not our Princes.* |\n| | *MS.* | or of Sacraments. |\n| | *Pr.* | *or of the Sacraments.* |\n| | *MS.* | the Injunctions also lately set forth. |\n| | *Pr.* | *the Injunctions also set forth.* |\n| | *MS.* | and serve in the Wars. |\n| | *Pr.* | *and serve in lawful Wars.* |\n| *Art.* 38. | *MS.* | every man oughteth of such things. |\n| | *Pr.* | *every man ought of such things.* |\n| Art. *39.* Edw. *6.* & qui sequuntur, non sunt in MS. | | |\n\nWE Th’ archbishops and Bishops of either Province of this Realm of *England,* lawfully gathered together in this Provincial Synod holden at *London* with Continuations and Prorogations of the same, do receive, profess and acknowledge the *xxxviii* Articles before written in *xix* Pages going before, to contain true and sound doctrine, and do approve and ratify the same by the subscription of our hands the *xi*th** day of *May* in the year of our Lord *1571.* and in the year of the Reign of our Sovereign Lady *Elizabeth* by the Grace of God of *England, France* and *Ireland,* Queen, Defender of the Faith, *&c.* the thirteenth.\n\n*Matthue Cantuar. Rob. Winton. Jo. Heref. Richarde Ely. Nic. Wigorn. Jo. Sarisburien. Edm. Roffen. N. Bangor. Ri. Cicestren. Thom. Lincoln. Willhelmus Exon.*\n\nFrom these Diversities a great difficulty will naturally arise about this whole Matter. The Manuscripts of *Corpus Christi* are without doubt Originals.\n\nThe hands of the Subscribers are well known, they belonged to Archbishop *Parker,* and were left by him to that College, and they are Signed with a particular care; for at the end of them there is not only a Sum of the number of the Pages, but of the Lines in every Page. And though this was the Work only of the Convocation of the Province of *Canterbury*; yet the Archbishop of *York,* with the Bishops of *Duresme* and *Chester,* Subscribed them likewise, and they were also Subscribed by the whole Lower House. But we are not sure that the like care was used in the Convocation *Anno* 1571. for the Articles are only Subscribed by the Archbishop of *Canterbury,* and Ten Bishops of his Province; nor does the Subscription of the Lower House appear. These Articles were first Printed in the Year 1563. conform to the present Impressions which are still in use among us. So the Alterations were then made while the thing was fresh and well known, therefore no Fraud nor Artifice is to be suspected, since some Objections would have been then made, especially by the great Party of the Complying Papists, who then continued in the Church: They would not have failed to have made much use of this, and to have taken great advantages from it, if there had been any occasion or colour for it; and yet nothing of this kind was then done.\n\nOne Alteration of more Importance was made in the Year 1571. Those words of the 20*th* Article, *The Church hath power to Decree Rites or Ceremonies, and Authority in Controversies of Faith,* were left out both in the Manuscripts, and in the Printed Editions, but were afterwards restored according to the Articles Printed *Anno* 1563. I cannot find out in what Year they were again put in the Printed Copies. They appear in two several Impressions in Queen *Elizabeth*’s Time, which are in my hands: It passes commonly that it was done by Archbishop *Laud;* and his Enemies laid this upon him among other things, That he had corrupted the Doctrine of this Church by this addition; but he cleared himself of that, as well he might; and in a Speech in the Star-Chamber, appealed to the Original, and affirmed these words were in it.\n\nThe true account of this difficulty is this. When the Articles were first setled, they were Subscribed by Both Houses upon Paper; but that being done, they were afterward Ingrossed in Parchment, and made up in Form to remain as Records. Now in all such Bodies, many Alterations are often made after a minute or first Draught is agreed on before the matter is brought to full Perfection; so these Alterations as most of them are small and inconsiderable, were made between the time that they were first Subscribed, and the last Voting of them. But the Original Records, which if extant would have cleared the whole matter, having been burnt in the Fire of *London,* it is not possible to Appeal to them; yet what has been proposed, may serve, I hope, fully to clear the difficulty.\n\nI now go to consider the Articles themselves.\n\n[^1]: Rom. 6.17. 1 Tim. 4.6. —6 3. 2 Tim. 1.13.\n[^2]: 1 Cor. 9.19, to 23.\n[^3]: 5. Gal. 3. 2. Gal. 21."},{"name":"the-preface","title":"THE PREFACE","text":"It has been often reckoned among the things that were wanting, That we had not a full and clear Explanation of the Thirty-nine Articles, which are the Sum of our Doctrine, and the Confession of our Faith. The Modesty of some, and the Caution of others, may have obliged them to let alone an Undertaking that might seem too assuming for any man to venture on, without a Command from those who had Authority to give it. It has been likewise often suggested, That those Articles seemed to be so plain a Transcript of S. *Austin*’s Doctrine, in those much disputed Points, concerning the *Decrees* of *God,* and the *Efficacy* of *Grace,* that they were not expounded by our Divines for that very reason; since the far greater Number of them is believed to be now of a different Opinion.\n\nI should have kept within the same bounds, if I had not been first moved to undertake this Work, by that *Great Prelate* who then sate at the Helm: And after that, determined in it by a Command that was Sacred to Me by Respect, as well as by Duty. Our Late Primate lived long enough to see the Design finished. He read it over with an Exactness that was peculiar to him. He imployed some Weeks wholly in perusing it, and he corrected it with a Care that descended even to the smallest matters; and was such as he thought became the Importance of this Work. And when that was done, he returned it to me with a Letter, and that as it was the last I ever had from him, so gave the Whole such a Character, that how much soever that might raise its Value with true Judges, yet in Decency it must be suppressed by me, as being far beyond what any Performance of mine could deserve. He gave so favourable an account of it to our Late BLESSED QUEEN, that She was pleased to tell me, She would find leisure to read it: And the last time that I was admitted to the honour of waiting on Her, She commanded me to bring it to Her. But *She* was soon after that, carried to the Source, to the *Fountain of Life,* in whose *Light* she now sees both *Light* and Truth. So great a Breach as was then made upon all our hopes, put a stop upon this, as well as upon much greater Designs.\n\nThis Work has lien by me ever since: But has been often not only reviewed by my self, but by much better Judges. The late most Learned Bishop of *Worcester* read it very carefully. He marked every thing in it that he thought needed a review; and his Censure was in all points submitted to. He expressed himself so well pleased with it, to my self, and to some others, that I do not think it becomes me to repeat what he said of it. Both the Most Reverend Archbishops, with several of the Bishops, and a great many Learned Divines have also read it. I must indeed on many accounts own, That they may be inclined to favour me too much, and to be too partial to me; yet they looked upon this Work as a thing of that Importance, that I have reason to believe they read it over severely: And if some small Corrections may be taken for an Indication that they saw no occasion for greater ones, I had this likewise from several of them.\n\nYet after all these Approbations, and many repeated Desires to me to publish it, I do not pretend to impose this upon the Reader as the Work of Authority. For even our *Most Reverend Metropolitans* read it only as private Divines, without so severe a canvassing of all Particulars as must have been expected, if this had been intended to pass for an Authorised Work under a Publick Stamp. Therefore my design in giving this Relation of the Motives that led me first to Compose, and now to Publish this, is only to justify my self, both in the one and in the other, and to shew that I was not led by any Presumption of my own, or with any design to dictate to others.\n\nIn the next place, I will give an account of the method in which I executed this Design. When I was a Professor of Divinity Thirty Years ago, I was then obliged to run over a great many of the Systems and Bodies of Divinity that were writ by the Chief men of the several Divisions of *Christendom.* I found many things among them that I could not like: The stiffness of Method, the many dark Terms, the Niceties of Logick, the Artificial Definitions, the heaviness as well as the sharpness of Stile, and the diffusive length of them, disgusted me: I thought the whole might well be brought into less compass, and be made shorter and more clear, less laboured, and more simple. I thought many Controversies might be cut off, some being only disputes about Words, and founded on Mistakes; and others being about matters of little consequence, in which Errors are less criminal, and so they may be more easily born with. This set me then on composing a great Work in Divinity: But I stayed not long enough in that Station to go through above the half of it. I enter’d upon the same Design again, but in another method, during my stay at *London,* in the privacy that I then enjoyed, after I had finished the History of our Reformation. These were advantages which made this Performance much the easier to me: And perhaps the Late Archbishop might from what he knew of the Progress I had made in them, judge me the more proper for this Undertaking. For after I have said so much to justify my own engaging in such a Work, I think I ought to say all I can to justify, or at least to excuse, his making choice of me for it.\n\nWhen I had resolved to try what I could do in this method, of following the Thread of our Articles, I considered that as I was to explain the Articles of this Church, so I ought to examine the Writings of the chief Divines that lived, either at the time in which they were prepared, or soon after it. When I was about the History of our Reformation, I had laid out for all the Books that had been writ within the time comprehended in that Period: And I was confirmed in my having succeeded well in that Collection by a Printed Catalogue that was put out by one *Mansel* in the end of Q. *Elizabeth*’s Reign, of all the Books that had been Printed from the time that Printing-Presses were first set up in *England* to that Year. This I had from the present Lord Archbishop of *York*; and I saw by it, that very few Books had escaped my search. Those that I had not fallen on, were not writ by men of Name, nor upon Important Subjects. I resolved in order to this Work, to bring my Enquiry further down.\n\nThe first, and indeed the much best Writer of Q. *Elizabeth*’s time, was Bishop *Juel*; the lasting honour of the See in which the Providence of God has put me, as well as of the Age in which he lived; who had so great share in all that was done then, particularly in compiling the Second Book of *Homilies,* that I had great reason to look on his Works as a very sure Commentary on our Articles, as far as they led me. From him I carried down my search through *Reynolds, Humphreys, Whitaker,* and the other great men of that time.\n\nOur Divines were much diverted in the end of that Reign from better Enquiries, by the *Disciplinarian Controversies*; and though what *Whitgift* and *Hooker* writ on those Heads, was much better than all that came after them; yet they neither satisfied those against whom they writ, nor stopt the Writings of their own side. But as Waters gush in, when the Banks are once broken, so the breach that these had made, proved fruitful. Parties were formed, Secular Interests were grafted upon them, and new Quarrels followed those that first begun the Dispute. The Contests in *Holland* concerning *Predestination,* drew on another Scene of Contention among us as well as them, which was managed with great heat. Here was matter for angry men to fight it out, till they themselves and the whole Nation grew weary of it. The Question about the Morality of the Fourth Commandment, was an unhappy Incident that raised a new strife. The Controversies with the Church of *Rome* were for a long while much laid down. The Archbishop of *Spalata*’s Works had appeared with great Pomp in King *James*’s Time, and they drew the Observation of the Learned World much after them, though his unhappy Relapse, and fatal Catastrophe made them to be less read afterwards, than they well deserved to have been.\n\nWhen the Progress of the House of *Austria* began to give their Neighbours great Apprehensions, so that the Protestant Religion seemed to come under a very thick Cloud, and upon that Jealousies began to rise at home in King *Charles*’s Reign, this gave occasion to two of the best Books that we yet have. The one set out by Archbishop *Laud,* writ with great Learning, Judgment, and Exactness: The other by *Chillingworth,* writ with so clear a Thread of Reason, and in so lively a Stile, that it was justly reckoned the best Book that had been writ in our Language. It was about the nicest Point in Popery, that by which they had made the most Proselytes, and that had once imposed on himself, Concerning the Infallibility of the Church, and the Motives of Credibility.\n\nSoon after that, we fell into the Confusions of *Civil War,* in which our Divines suffered so much, that while they were put on their own defence against those that had broke the Peace of the Church and State, few Books were written, but on those Subjects that were then in Debate among our selves, Concerning the Government of the Church, and our Liturgy and Ceremonies. The Disputes about the Decrees of God were again managed with a new heat. There were also great Abstractions set on foot in those times, concerning *Justification by Faith*; and these were both so subtile, and did seem to have such a tendency not only to *Antinomianism,* but to a *Libertine* course of Life, that many Books were writ on those Subjects. That Noble Work of the *Poliglot* Bible, together with the Collection of the Criticks, set our Divines much on the study of the Scriptures, and the Oriental Tongues, in which Dr. *Pocock,* and Dr. *Lightfoot* were singularly eminent. In all Dr. *Hammond*’s Writings one sees great Learning, and a solid Judgment: A just Temper in managing Controversies; and above all, a Spirit of True and Primitive Piety, with great Application to the right understanding of the Scriptures, and the directing of all to practice. Bishop *Pearson* on the *Creed* as far as it goes, is the perfectest Work we have. His Learning was profound and exact, his Method good, and his Stile clear; he was equally happy both in the force of his Arguments, and in the plainness of his Expressions.\n\nUpon the Restoration of the Royal Family, and the Church, the first Scene of Writing was naturally laid in the late Times, and with Relation to Conformity. But we quickly saw that Popery was a restless thing, and was the standing Enemy of our Church: So as soon as that shewed it self, then our Divines returned to those Controversies, in which no man bare a greater share, and succeeded in it with more honour, than Bishop *Stillingfleet,* both in his Vindication of Archbishop *Laud,* and in the long-continued Dispute concerning the *Idolatry* of the *Church of Rome.* When the dangers of Popery came nearer us, and became sensible to all persons, then a great Number of our Divines engaged in those Controversies. They writ short and plain, and yer brought together in a great variety of small *Tracts,* the substance of all that was contained in the Large Volumes, writ both by our own Divines, and by Foreigners. There was in these a Solidity of Argument mixed with an agreeableness in the way of Writing, that both pleased and edified the Nation: And did very much confound, and at last silence the few and weak Writers that were of the *Romish* side. The inequality that was in this Contest was too visible to be denied, and therefore they who set it first on foot, let it fall: For they had other methods to which they trusted more, than to that Unsuccessful one of Writing. In those Treatises, the Substance of all our former Books is so fully contained, and so well delivered, that in them the Doctrines of our Church, as to all Controverted Points, is both clearly and copiously set forth.\n\nThe perusing of all this was a large Field: And yet I thought it became me to examine all with a due measure of exactness. I have taken what pains I could, to digest every thing in the clearest method, and in the shortest compass, into which I could possibly bring it. So that in what I have done, I am as to the far greatest part, rather an Historian and a Collector of what others have writ, than an Author my self. This I have performed faithfully, and I hope with some measure of Diligence and Exactness: Yet if in such a variety, some important matters are forgot, and if others are mistaken; I am so far from reckoning it an injury to have those discovered, that I will gladly receive any advices of that kind: I will consider them carefully, and make the best use of them I can, for the undeceiving of others, as soon as I am convinced that I have misled them.\n\nIf men seek for Truth in the Meekness of Christ, they will follow this Method in those private and Brotherly Practices recommended to us by our Saviour. But for those that are contentious, and do not obey the Truth, I shall very little regard any Opposition that may come from them. I had no other Design in this Work, but first to find out the Truth my self, and then to help others to find it out. If I succeed to any degree in this Design, I will bless God for it: And if I fail in it, I will bear it with the Humility and Patience that becomes me: But as soon as I see a better Work of this kind, I shall be among the first of those who shall recommend That, and disparage This.\n\nThere is no part of this whole Work, in which I have labour’d with more Care, and have writ in a more uncommon Method, than concerning *Predestination.* For, as my small Reading had carried me further in that Controversy, than in any other whatsoever, both with relation to Ancients and Moderns, and to the most esteemed Books in all the different Parties, so I weighed the Article with that Impartial Care that I thought became me; and have taken a Method which is, for ought I know, new, of stating the Arguments of all Sides with so much Fairness, that those who knew my own Opinion in this Point, have owned to me, That they could not discover it by any thing that I had written. They were inclined to think that I was of another Mind than they took me to be, when they read my Arguings of that side. I have not in the Explanation of that Article told what my own Opinion was; yet here I think it may be fitting to own, That I follow the Doctrine of the *Greek* Church, from which St. *Austin* departed, and formed a new System. After this declaration, I may now appeal both to St. *Austin*’s Disciples, and to the *Calvinists,* whether I have not stated both their Opinions and Arguments not only with Truth and Candor, but with all possible Advantages.\n\nOne reason among others, that led me to follow the Method I have pursued in this Controversy, is to offer at the best means I can for bringing men to a better understanding of one another, and to a mutual Forbearance in these matters. This is at present the chief Point in difference between the *Lutherans* and the *Calvinists.* Expedients for bringing them to an Union in these Heads, are Projects that can never have any good Effect: Men whose Opinions are so different, can never be brought to an Agreement: And the settling on some Equivocal Formularies, will never lay the Contention that has arisen concerning them: The only possible way of a sound and lasting Reconcilation, is to possess both Parties with a Sense of the Force of the Arguments that lye on the other side; that they may see they are no way contemptible; but are such as may prevail on wise and good men: Here is a Foundation laid for Charity: And if to this, men would add a just Sense of the Difficulties in their own Side, and consider that the ill Consequences drawn from Opinions, are not to be charged on all that hold them, unless they do likewise own those Consequences; then it would be more easy to agree on some General Propositions, by which those ill Consequences might be condemned, and the Doctrine in general settled; leaving it free to the men of the different Systems to adhere to their own Opinions; but withal obliging them to judge charitably and favourably of others, and to maintain Communion with them, notwithstanding that Diversity.\n\nIt is a good Step even to the bringing men over to an Opinion, To persuade them to think well of those who hold it. This goes as it were half way; and if it is not possible to bring men quite to think as we do, yet a great deal is done both towards that, and towards the healing those Wounds in which the Church lies a bleeding, when they come to join in the same Communion, and in such Acts of Worship as do agree with their different Persuasions. For as in the Sacrament of the Eucharist, both *Lutherans* and *Calvinists* agreeing in the same Devotions and Acts of Worship, a mere Point of Speculation concerning the manner in which Christ is present, ought not to divide those who agree in every thing else that relates to the Sacrament; every one may in that be left to the Freedom of his own Thoughts, since neither Opinion has any Influence on Practice, or on any part either of Publick Worship, or of Secret Devotion.\n\nUpon the same account it may be also suggested, That when all Parties acknowledge that God is the Sovereign Lord of the Universe; That he governs it by a Providence from which nothing is hid, and to which nothing can resist; and that he is likewise Holy and Just, True and Faithful, Merciful and Gracious in all his ways; those who agree about all this, should not differ, though they cannot fall into the same Methods of reconciling these together. And if they do all agree to bless God for all the good that they either do, or receive, and to accuse themselves for all the ill that they either do or suffer: If they agree that they ought to be humble, and to mistrust their own strength, to pray earnestly to God for assistance, and to depend on him, to trust to him, and likewise to employ their own Faculties with all possible care and diligence, in the cleansing their Hearts, and governing their Words and Actions; here the great Truths of both Sides are safe; every thing that has an Influence on Practice is agreed on; though neither Side can meet in the same ways of joining all these together.\n\nIn the Church of *Rome* the difference is really the same between St. *Austin*’s Disciples, and the Followers of *Molina*: And yet how much soever they may differ and dispute in the Schools, their Worship being the same, they do all join in it. We of this Church are very happy in this respect; we have all along been much divided, and once almost broken to pieces, while we disputed concerning these matters; but now we are much happier; for tho we know one anothers Opinions, we live not only united in the same Worship, but in great Friendship and Love with those of other Persuasions. And the Boldness of some among us, who have reflected in Sermons, or otherwise, on those who hold *Calvin*’s System, has been much blamed, and often censured by those, who though they hold the same Opinions with them, yet are both more charitable in their Thoughts, and more discreet in their Expressions.\n\nBut till the *Lutherans* abate of their Rigidity in censuring the Opinions of the *Calvinists,* as charging God with all those blasphemous Consequences that they think follow the Doctrine of Absolute Decrees; and till the *Calvinists* in *Holland, Switzerland,* and *Geneva,* abate also of theirs, in charging the others as Enemies to the Grace of God, and as guilty of those Consequences that they think follow the Doctrine of Conditionate Decrees, it is not possible to see that much-wish’d-for Agreement come to any good Effect.\n\nHe who believes that an ill Consequence is justly drawn from any Opinion, is in the right, when he is by that determined against it. But because he thinks he sees that the Consequence is clear, and cannot be avoided; he ought not for that to judge so ill of those who hold the Opinion, but declare at the same time that they abhor the Consequence; that they prevaricate in that declaration; and that they both see the Consequence, and own it; though for decencies sake they disclaim it. He ought rather to think that either they do not see the Consequence, but satisfy themselves with some of those distinctions with which it is avoided; or that though they do see it, yet they look on that only as an Objection which indeed they cannot well answer. They may think that a Point of Doctrine may be proved by such convincing Arguments, that they may be bound to believe it, though there lye Objections against it which they cannot avoid, and Consequences seem to follow on it which they abhor, and are sure cannot be true, though they cannot clear the matter so well as they wish they could do. In that case, when a man is inclined by strong Arguments to an Opinion, against which he sees difficulties which he cannot resolve, he ought either to suspend his Assent, or if he sees a Superitory of Argument of one side, he may be determined by that, though he cannot satisfy even himself in the Objections that are against it: In that case he ought to reflect on the Weakness and Defects of his Faculties, which cannot rise up to full and comprehensive Ideas of things, especially in that which relates to the Attributes of God, and to his Counsels or Acts. If men can be brought once to apprehend this rightly, it may make Propositions for Peace and Union hopeful and practicable; and till they are brought to this, all such Propositions may well be laid aside; for mens minds are not yet prepared for that which can only reconcile this Difference, and heal this Breach.\n\nI shall conclude this Preface with a Reply that a very Eminent Divine among the *Lutherans* in *Germany* made to me when I was pressing this matter of Union with the *Calvinists* upon him, with all the Topicks with which I could urge it, as necessary upon many accounts, and more particularly with relation to the present State of Affairs. He said, He wonder’d much to see a Divine of the Church of *England* press that so much on him, when We, notwithstanding the Dangers we were then in (it was in the Year 1686.) could not agree our Differences. They differed about Important Matters, concerning the Attributes of God, and his Providence; concerning the Guilt of Sin, whether it was to be charged on God, or on the Sinner; and whether men ought to make good use of their Faculties, or if they ought to trust entirely to an Irresistible Grace? These were matters of great Moment: But, he said, We in *England* differed only about Forms of Government and Worship, and about things that were of their own nature indifferent; and yet we had been quarrelling about these for above an Hundred Years, and we were not yet grown wiser by all the Mischief that this had done us, and by the Imminent Danger we were then in. He concluded, Let the Church of *England* heal her own Breaches, and then all the rest of the Reformed Churches will with great Respect admit of her Mediation to heal theirs. I will not presume to tell how I answered this: But I pray God to enlighten and direct all men, that they may consider well how it ought to be answered."},{"name":"to-the-king","title":"TO THE KING","text":"SIR,\n\nThe Title of *Defender of the Faith,* the Noblest of all those which belong to this Imperial *Crown,* that has received a New Lustre by Your *MAJESTY*’s carrying it, is that which You have so Gloriously acquired, that if Your *MAJESTY* had not found it among them, what You have done must have secured it to Your Self by the Best of all Claims. We should be as much ashamed not to give it to Your *MAJESTY,* as we were to give it to Those who had been fatally led into the Design of Overturning That, which has been beyond all the Examples in History preserved and hitherto maintained by Your *MAJESTY.*\n\nThe Reformation had its greatest Support and Strength from the *Crown* of *England;* while Two of Your *Renowned Ancestors* were the Chief *Defenders* of it in Foreign Parts. The Blood of *England* mixing so happily with Theirs, in Your *Royal Person,* seemed to give the World a sure Prognostick of what might be look’d for from so Great a Conjunction. Your *MAJESTY* has outdone all Expectations; and has brought Matters to a State far beyond all our Hopes.\n\nBut amidst the Lawrels that adorn You, and those Applauses that do every where follow You, Suffer me, *GREAT SIR,* in all Humility to tell You, That Your Work is not yet done, nor Your Glory compleat, till You have employed that Power which God has put in Your hands, and before which nothing has been able hitherto to stand, in the supporting and securing This Church, in the bearing down Infidelity and Impiety, in the healing the Wounds and Breaches that are made among those who do in common profess this *Faith,* but are unhappily disjointed and divided by some Differences that are of less Importance: And above all things, in the raising the Power and Efficacy of this *Religion,* by a suitable *Reformation* of our Lives and Manners.\n\nHow much soever mens Hearts are out of the Reach of Human Authority, yet their Lives and all outward Appearances are governed by the Example and Influences of their *Sovereigns.*\n\nThe effectual pursuing of these Designs, as it is the greatest of all those Glories of which Mortals are capable, so it seems to be the only thing that is now wanting, to finish the Brightest and Perfectest Character that will be in History.\n\nIt was in order to the Promoting these Ends, that I undertook This Work; which I do now most humbly lay before Your *MAJESTY,* with the Profoundest Respect and Submission.\n\nMay God Preserve Your *MAJESTY,* till You have gloriously finished what You have so wonderfully carried on. All that You have hitherto set about, how small soever the Beginnings and Hopes were, has succeeded in Your Hands, to the Amazement of the whole World: The most desperate Face of Affairs has been able to give You no Stop.\n\nYour *MAJESTY* seems Born under an Ascendant of Providence; and therefore how low soever all our Hopes are, either of raising the Power of Religion, or of Vniting those who profess it, yet we have often been taught to despair of nothing that is once undertaken by Your *MAJESTY.*\n\nThis will secure to You the Blessing of the present and of all succeeding Ages, and a full Reward in that Glorious and Immortal State that is before You: To which, That Your *MAJESTY* may have a Sure, though a Late Admittance, is the Daily and most Earnest Prayer of,\n\n*May it please Your MAJESTY, Your Majesty’s most Loyal, most Obedient, and most Devoted Subject and Servant, GI. SARUM,*\n\nC. G."}],"clauses":[],"entries":[{"number":1,"title":"Of Faith in the Holy Trinity","part":null,"questions":[],"paragraphs":["1.1"],"clauses":[],"items":[],"text":"> There is but one living and true God, everlasting without bodie parts or passions, of infinite power, wisdom, and goodness, the maker and preserver of all things both visible and invisible; and in the unity of this godhead there be three persons of one substance, power and eternity, the Father, the Son, and the Holy Ghost.\n\nThe Natural Order of Things required, That the First of all Articles in Religion should be concerning the Being and Attributes of God: For all other Doctrines arise out of this. But the Title appropriates this to the Holy Trinity; because that is the only part of the Article which peculiarly belongs to the Christian Religion; since the rest is Founded on the Principles of Natural Religion.\n\nThere are Six Heads to be Treated of, in order to the full opening of all that is contained in this Article.\n\n1\\. That there is a God.\\\n2\\. That there is but One God.\\\n3\\. Negatively, That this God hath neither Body, Parts, nor Passions.\\\n4\\. Positively, That he is of Infinite Power, Wisdom, and Goodness.\\\n5\\. That he at first Created, and does still Preserve all things, not only what is Material and Visible, but also what is Spiritual and Invisible.\\\n6\\. The Trinity is here Asserted.\n\nThese being all Points of the highest consequence, it is very necessary to state them as clearly, and to prove them as fully as may be.\n\nThe First is, *That there is a God.* This is a Proposition which in all Ages has been so universally received and believed, some very few Instances being only assigned of such as either have denied or doubted of it, that the very consent of so many Ages and Nations, of such different Tempers and Languages, so vastly remote from one another, has been long esteemed a good Argument, to prove that either there is somewhat in the Nature of Man, that by a secret sort of Instinct does dictate this to him; or that all Mankind has descended from one common Stock; and that this belief has passed down from the first Man to all his Posterity. If the more Polite Nations had only received this, some might suggest, that wise men had introduced it as a mean to govern human Society, and to keep it in order: Or if only the more barbarous had received this, it might be thought to be the effect of their Fear, and their Ignorance; but since all Sorts, as well as all Ages of men, have received it, this alone goes a great way to assure us of the Being of a God.\n\nTo this Two things are Objected, 1*st.* That some Nations, such as *Soldania, Formosa,* and some in *America,* have been discovered in these last Ages that seem to acknowledge no Deity. But to this, Two things are to be opposed: 1*st.* That those who first discovered these Countries, and have given that account of them, did not know them enough, nor understand their Language so perfectly as was necessary to enable them to comprehend all their Opinions: And this is the more probable, because others that have writ after them, assure us, that they are not without all sense of Religion, which the first discoveries had too hastily affirmed: Some prints of Religion begin to be observed among those of *Soldania,* though it is certainly one of the most degenerated of all Nations. But a 2d Answer to this, is, That those Nations of whom these Reports are given out, are so extremely sunk from all that is wise or regular, great and good in human Nature, so rude and untractable, and so incapable of Arts and Discipline, that if the Reports concerning them are to be believed, and if that weakens the Argument from the common consent of Mankind of the one hand, it strengthens it on another, while it appears that Human Nature, when it wants this Impression, it wants with it all that is great or orderly in it; and shews a brutality almost as low and base as is that of Beasts. Some men are born without some of their Senses, and others without the use of Reason and Memory: And yet those exceptions do not prove that the imperfections of such persons are not irregularities against the common course of Things: The monstrousness as well as the miseries of persons so unhappily born, tend to recommend more effectually the perfection of human Nature. So if these Nations which are supposed to be without the belief of a God, are such a low and degenerated piece of human Nature, that some have doubted whether they are a perfect Race of Men, or not; this does not derogate from, but rather confirms the force of this Argument, from the general consent of all Nations.\n\nA Second Exception to this Argument is, That men have not agreed in the same Notions concerning the Deity: Some believing Two Gods, a Good and Bad, that are in a perpetual contest together: Others holding a vast number of Gods, either all equal or subaltern to one another: And some believing God to be a corporeal Being, and that the Sun, Moon, and Stars, and a great many other Beings are Gods: Since then, though all may acknowledge a Deity in general, they are yet subdivided into so many different conceits about it, no Argument can be drawn from this supposed Consent, which is not so great in reality, as it seems to be. But in Answer to this we must observe, That the constant sense of Mankind agreeing in this, That there is a Superior Being that governs the World, shews that this fixed Persuasion has a deep Root: Though the weakness of several Nations being practised upon by designing men, they have in many things corrupted this Notion of God. That might have arisen from the Tradition of some true Doctrines vitiated in the conveyance. Spirits made by God to govern the World by the Order, and under the Direction of the Supreme Mind, might easily come to be lookt on as subordinate Deities: Some evil and lapsed Spirits might in a course of some Ages pass for evil Gods. The Apparitions of the Deity under some Figures might make these Figures to be adored: And God being considered as the Supreme Light, this might lead men to Worship the Sun as his chief Vehicle: And so by degrees he might pass for the Supreme God. Thus it is easy to trace up these mistakes to what may justly be supposed to be their first Source and Rise. But still the Foundation of them all, was a firm belief of a Superior Nature that govern’d the World. Mankind agreeing in that, an occasion was given thereby to bad and designing men to graft upon it such other Tenets as might feed Superstition and Idolatry, and furnish the Managers of those Impostures with advantages to raise their own Authority. But how various soever the several Ages and Nations of the World may have been as to their more special Opinions and Rites; yet the General Idea of a God remain’d still unalter’d, even amidst all the changes that have happened in the particular Forms and Doctrines of Religion.\n\nAnother Argument for the Being of God, is taken from the Visible World, in which there is a vast variety of Beings curiously framed, and that seem designed for great and noble ends. In these we see clear Characters of God’s Eternal Power, and Wisdom. And that is thus to be made out. It is certain, that nothing could give Being to it self; so the things which we see, either had their Being from all Eternity, or were made in time: And either they were from all Eternity in the same State, and under the same Revolutions of the Heavens, as they are at present, or they fell into the Order and Method in which they do now rowl, by some happy chance; out of which all the Beauty and Usefulness of the Creation did arise. But if all these suppositions are manifestly false, then it will remain, That if things neither were from all Eternity as they now are, nor fell into their present State by chance, then there is a Superior Essence, that gave them Being, and that moulded them as we see they now are. The First Branch of this, That they were not as now they are from all Eternity, is to be proved by two sorts of Arguments; the one Intrinsical, by demonstrating this to be impossible; the other Moral, by shewing that it is not at all credible. As to the first, it is to be considered, that a successive duration made up of Parts, which is called *Time,* and is measured by a successive Rotation of the Heavens, cannot possibly be Eternal. For if there were Eternal Revolutions of *Saturn* in his course of Thirty Years, and Eternal Revolutions of Days as well as Years, of Minutes as well as Hours, then the one must be as infinite as the other; so that the one must be equal to the other, both being infinite; and yet the latter are some Millions of times more than the other; which is impossible. Further; Of ev’ry past duration, as this is true, That once it was present; so this is true, That once it was to come; This being a necessary affection of every thing that exists in time: If then all past durations were all once future, or to be, then we cannot conceive such a Succession of Durations Eternal, since once every one of them was to come. Nor can all this, or any part of it, be turned against us, who believe that some Beings are immortal, and shall never cease to be; for all those future durations have never actually been, but are still produced of new, and so continued in being. This Argument may seem to be too subtile, and it will require some attention of mind to observe and discover the force of it; but after we have turned it over and over again, it will be found to be a true demonstration. The chief Objection that lies against it, is, That in the Opinion of those who deny that there are any indivisible points of Matter, and that believe that Matter is infinitely divisible, it is not absurd to say, That one Infinite is more than another: For the smallest crumb of Matter is Infinite, as well as the whole Globe of the Earth: And therefore the Revolutions of *Saturn* may be infinite as well as the Revolutions of Days, though the one be vastly more numerous than the other. But there is this difference betwixt the Succession of Time, and the Composition of Matter; That those who deny Indivisibles, say, That no one Point can be assigned: For if Points could be assigned or number’d, it is certain that they could not be Infinite: For an infinite Number seems to be a contradiction; but if the Series of Mankind were Infinite, since this is visibly divided into single Individuals, as the Units in that Series, then here arises an Infinite Number composed of Units or Individuals, that can be assigned. The same is to be said of Minutes, Hours, Days, and Years: Nor can it be said with equal reason, that every portion of Time is divisible to Infinity, as well as every parcel of Matter. It seems evident, that there is a present time; and that past, present and to come, cannot be said to be true of any thing all at once: Therefore the Objection against the assigning points in Matter, does not overthrow the truth of this Argument. But if it is thought that this is rather a slight of Metaphisicks that intangles one, than a plain and full conviction; Let us turn next to such Reasonings as are more obvious, and that are more easily apprehended.\n\nThe other Moral Arguments are more sensible as well as they are of a more complicated Nature; and proceed thus. The History of all Nations, of all Governments, Arts, Sciences, and even instituted Religions; the peopling of Nations, the progress of Commerce and of Colonies, are plain Indications of the Novelty of the World: No sort of Trace remaining by which we can believe it to be Ancienter than the Books of *Moses* represent it to be: For though some Nations, such as the *Egyptians* and the *Chineses* have boasted of a much greater Antiquity; yet it is plain, we hear of no series of History for all those Ages; so that what they had relating to them, if it is not wholly a Fiction, might have been only in Astronomical Tables, which may be easily run backwards as well as forward. The very few Eclipses which *Ptolomy* could hear of, is a remarkable instance of the Novelty of History; since the observing such an extraordinary Accident in the Heavens, in so pure an Air, where the Sun was not only observed, but adored, must have been one of the first effects of Learning or Industry. All these Characters of the Novelty of the World have been so well considered by *Lucretius,* and other Atheists, that they gave up the Point, and thought it evident that this present frame of Things had certainly a beginning.\n\nThe Solution that those men who found themselves driven from this of the World’s being Eternal, have given to this difficulty, by saying that all things have run by chance into the Combinations and Channels in which we see Nature run, is so absurd, that it looks like men who are resolved to believe any thing, how absurd soever, rather than to acknowledge Religion. For what a strange conceit is it, to think that Chance could settle on such a regular and useful frame of things, and continue so fixed and stable in it; and that Chance could do so much at once, and should do nothing ever since? The Constancy of the Celestial Motions; the Obliquity of the Zodiack, by which different Seasons are assigned to different Climates; the Divisions of this Globe into Sea and Land, to Hills and Vales; the Productions of the Earth, whether latent, such as Mines, Minerals, and other Fossils; or visible, such as Grass, Grain, Herbs, Flowers, Shrubs, and Trees; the small beginnings, and the curious Compositions of them: The Variety and curious Structure of Insects; the disposition of the Bodies of perfecter Animals; and above all, the Fabrick of the Body of Man, especially the curious Discoveries that Anatomy and Microscopes have given us; the strange beginning and progress of those; the Wonders that occur in every Organ of Sense, and the amazing Structure and Use of the Brain, are all such things, so Artificial, and yet so regular, and so exactly shap’d and fitted for their several Uses, that he who can believe all this to be Chance, seems to have brought his mind to digest any Absurdity.\n\nThat all Men should resemble one another in the main things, and yet that every Man should have a peculiar Look, Voice, and way of Writing, is necessary to maintain Order and Distinction in Society: By these we know men if we either see them, hear them speak in the dark, or receive any Writing from them at a distance; without these, the whole Commerce of Life would be one continued course of Mistake and Confusion. This, I say, is such an Indication of Wisdom, that it looks like a Violence to Nature to think it can be otherwise.\n\nThe only Colour that has supported this monstrous Conceit, That things arise out of Chance, is, That it has long passed current in the World, That great Varieties of Insects do arise out of corrupted Matter. They argue, That if the Sun’s shining on a Dunghil can give Life to such Swarms of curious Creatures, it is but a little more extraordinary to think that Animals and Men might have been formed out of well-disposed Matter, under a peculiar Aspect of the Heavens. But the exacter Observations that have been made in this Age by the help of Glasses, have put an end to this Answer, which is the best that *Lucretius* and other Atheists found to rest in. It is now fully made out, That the Production of all Insects whatsoever, is in the way of Generation: Heat and Corruption do only hatch those Eggs, that Insects leave to a prodigious quantity every where. So that this, which is the only specious thing in the whole Plea for Atheism, is now given up by the Universal Consent of all the Enquirers into Nature.\n\nAnd now to bring the force of this long Argument to a head: If this World was neither from all Eternity in the state in which it is at present, nor could fall into it by Chance or Accident, then it must follow, That it was put into the state in which we now see it, by a Being of vast Power and Wisdom. This is the great and solid Argument on which Religion rests; and it receives a vast accession of strength from this, That we plainly see Matter has not Motion in or of it self: Every part of it is at quiet till it is put in motion, that is not natural to it, for many Parts of Matter fall into a state of rest and quiet; so that Motion must be put in them by some Impulse or other. Matter, after it has pass’d through the highest Refinings and Rectifyings possible, becomes only more capable of Motion than it was before, but still it is a Passive Principle, and must be put in Motion by some other Being. This has appeared so necessary even to those who have tried their utmost Force to make God as little needful as is possible in the Structure of the Universe, that they have yet been forced to own, That there must have been once a vast Motion given to Matter by the Supreme Mind.\n\nA Third Argument for the Being of a God, is, That upon some great Occasions, and before a vast Number of Witnesses, some Persons have wrought Miracles: That is, they have put Nature out of its Course, by some Words or Signs, that of themselves could not produce those extraordinary Effects: And therefore such Persons were assisted by a Power superior to the Course of Nature; and by consequence there is such a Being, and That is God. To this the Atheists do First say, That we do not know the secret Virtues that are in Nature; The Loadstone and Opium produce wonderful Effects; therefore unless we knew the whole Extent of Nature, we cannot define what is Supernatural and Miraculous, and what is not so. But though we cannot tell how far Nature may go, yet of some things we may without hesitation say they are beyond Natural Powers. Such were the Wonders that *Moses* wrought in *Egypt* and in the Wilderness, by the speaking a few Words, or the stretching out of a Rod. We are sure these could not by any Natural Efficiency produce those Wonders. And the like is to be said of the Miracles of Christ, particularly of his raising the Dead to life again, and of his own Resurrection. These we are sure did not arise out of Natural Causes. The next thing Atheists say to this, is to dispute the Truth of the Facts: But of that I shall treat in another place, when the Authority of Revealed Religion comes to be proved from those Facts. All that is necessary to be added here, is, That if Facts that are plainly Supernatural, are proved to have been really done, then here is another clear and full Argument, to prove a Being superior to Nature, that can dispose of it at pleasure: And that Being must either be God, or some other Invisible Being, that has a Strength superior to the setled Course of Nature. And if Invisible Beings, superior to Nature, whether good or bad, are once acknowledged, a great Step is made to the Proof of the Supreme Being.\n\nThere is another famed Argument taken from the Idea of God; which is laid thus: That because one frames a Notion of Infinite Perfection, therefore there must be such a Being, from whom that Notion is conveyed to us. This Argument is also managed by other Methods, to give us a Demonstration of the Being of a God. I am unwilling to say any thing to derogate from any Argument that is brought to prove this Conclusion; but when he who insists on this, lays all other Arguments aside, or at least slights them as not strong enough to prove the Point, this naturally gives Jealousy, when all those Reasons that had for so many Ages been considered as solid Proofs, are neglected, as if this only could amount to a Demonstration. But besides, this is an Argument that cannot be offered by any to another Person, for his Conviction; since if he denies that he has any such Idea, he is without the reach of the Argument. And if a man will say that any such Idea which he may raise in himself, is only an Aggregate that he makes of all those Perfections, of which he can form a Thought, which he lays together, separating from them every Imperfection that he observes to be often mixed with some of those Perfections: If, I say, a Man will affirm this, I do not see that the Inference from any such Thought that he has formed within himself, can have any great force to persuade him that there is any such Being. Upon the whole, it seems to be fully proved, That there is a Being that is Superior to Matter, and that gave both Being and Order to it, and to all other things. This may serve to prove the Being of a God: It is fit in the next place to consider with all humble Modesty, what Thoughts we can or ought to have of the Deity.\n\nThat Supreme Being must have its Essence of it self necessarily and Eternally; for it is impossible that any thing can give it self Being; so it must be Eternal. And though Eternity in a Succession of Determinate Durations was proved to be impossible, yet it is certain that something must be Eternal; either Matter, or a Being superior to it that has not a Duration defined by Succession, but is a simple Essence, and Eternally was, is, and shall be the same. There is nothing contradictory to it self in this Notion: It is indeed above our Capacity to form a clear Thought of it; but it is plain it must be so, and that this is only a defect in our Nature and Capacity, that we cannot distinctly apprehend that which is so far above us. Such a Being must have also necessary Existence in its Notion; for whatsoever is infinitely perfect, must necessarily exist; since we plainly perceive, that necessary Existence is a Perfection, and that contingent Existence is an Imperfection, which supposes a Being that is produced by another, and that depends upon it: And as this Superior Being did exist from all Eternity, so it is impossible it should cease to be; since nothing that once has actually a Being, can ever cease to be, but by an Act of a Superior Being annihilating it. But there being nothing superior to the Deity, it is impossible that it should ever cease to be: What was self-existent from all Eternity, must also be so to all Eternity; and it is as impossible that a simple Essence can annihilate it self, as that it can make it self.\n\nSo much concerning the First and Capital Article of all Religion, The Existence and Being of a God; which ought not to be proved by any Authorities from Scripture, unless from the Recitals that are given in it concerning Miracles, as was already hinted at. But as to the Authority of such Passages in Scripture, which affirm, That there is a God; it is to be considered, that before we can be bound to submit to them, we must believe Three Propositions antecedent to that. 1. That there is a God. 2. That all his Words are true. 3. That these are his Words. What therefore must be believed before we acknowledge the Scriptures, cannot be proved out of them. It is then a strange Assertion, to say, That the Being of a God cannot be proved by the Light of Nature, but must be proved by the Scriptures; since our being assured, That there is a God, is the First Principle upon which the Authority of the Scriptures depends.\n\nThe Second Proposition in the Article is, That *there is but one God.* As to this, the common Argument by which it is proved, is the order of the World; from whence it is inferred, That there cannot be more Gods than one, since where there are more than one, there must happen diversity and confusion. This is by some thought to be no good reason; for if there are more Gods, that is, more Beings infinitely perfect, they will always think the same thing, and be knit together with an intire love. It is true, in things of a Moral Nature this must so happen: For Beings infinitely perfect must ever agree: But in Physical things, capable of no Morality, as in creating the World sooner or later, and the different Systems of Beings, with a thousand other things that have no Moral Goodness in them, different Beings infinitely perfect might have different Thoughts. So this Argument seems still of great force to prove the Unity of the Deity. The other Argument from Reason to prove the Unity of God, is from the Notion of a Being infinitely perfect. For a Superiority over all other Beings comes so naturally into the Idea of infinite Perfection, that we cannot separate it from it. A Being therefore, that has not all other Beings inferior and subordinate to it, cannot be infinitely perfect; whence it is evident, That there is but one God. But besides all this, the Unity of God seems to be so frequently and so plainly asserted in the Scripture, that we see it was the chief Design of the whole Old Testament, both of *Moses* and the *Prophets* to establish it, in opposition to the false opinions of the Heathen, concerning a diversity of Gods. This is often repeated in the most solemn Words, as *Hear O Israel,*[^1] *the Lord our God is one God.* It is the First of the Ten Commandments, *Thou shalt have no other Gods but me.* And all things in Heaven and Earth are often said to be made by this one God. Negative words are also often used,[^2] *There is none other God but one: besides me there is none else, and I know no other*; the going after other Gods is reckon’d the highest, and the most unpardonable act of Idolatry. The New Testament goes on in the same strain. Christ speaks of the only *true God,* and that he alone ought to be worshipped and served;[^3] all the Apostles do frequently affirm the same thing: They make the believing of one God in opposition to the many Gods of the Heathens, the chief Article of the Christian Religion; and they lay down this as the chief ground of our Obligation to mutual Love and Union among our selves,[^4] That *there is one God, one Lord, one Faith, one Baptism.* Now since we are sure that there is but one Messias and one Doctrine delivered by him, it will clearly follow, that there must be but one God.\n\nSo the Unity of the Divine Essence is clearly proved both from the Order and Government of the World, from the Idea of Infinite Perfection, and from those express Declarations that are made concerning it in the Scriptures; which last is a full proof to all such as own and submit to them.\n\nThe Third Head in this Article, is that which is negatively expressed, That *God is without Body, Parts,* or *Passions.* In general, all these are so plainly contrary to the Ideas of Infinite Perfection, and they appear so evidently to be Imperfections, that this part of the Article will need little Explanation. We do plainly perceive that our Bodies are clogs to our Minds: And all the use that even the purest sort of Body in an Estate conceived to be glorified, can be of to a Mind, is to be an Instrument of local Motion, or to be a repository of Ideas for Memory and Imagination: But God, who is every where, and is one pure and simple Act, can have no such use for a Body. A Mind dwelling in a Body, is in many respects superior to it; yet in some respects is under it. We who feel how an Act of our Mind can so direct the Motions of our Body, that a thought sets our Limbs and Joints a-going, can from thence conceive, how that the whole extent of Matter, should receive such Motions as the Acts of the Supreme Mind give it: But yet not as a Body united to it, or that the Deity either needs such a Body, or can receive any trouble from it. Thus far the apprehension of the thing is very plainly made out to us. Our thoughts put some parts of our Body in a present Motion, when the Organization is regular, and all the parts are exact; and when there is no Obstruction in those Vessels or Passages through which that heat, and those Spirits do pass that cause the motion. We do in this perceive, that a thought does command matter; but our Minds are limited to our Bodies, and these do not obey them, but as they are in an exact disposition and a fitness to be so moved. Now these are plain Imperfections; but removing them from God, we can from hence apprehend that all the Matter in the Universe may be so intirely subject to the Divine Mind, that it shall move and be whatsoever, and wheresoever he will have it to be. This is that which all men do agree in.\n\nBut many of the Philosophers thought that Matter, though it was moved and moulded by God, at his pleasure, yet was not made by him, but was self-existent, and was a Passive Principle, but coexistent to the Deity, which they thought was the Active Principle: From whence some have thought, that the belief of two Gods, one good and another bad, did spring: Though others imagine that the belief of a bad God did arise from the corruption of that Tradition concerning fallen Angels, as was before suggested. The Philosophers could not apprehend that things could be made out of nothing, and therefore they believed that Matter was co-eternal with God. But it is as hard to apprehend how a Mind by its Thought should give Motion to Matter, as how it should give it Being. A Being not made by God, is not so easily conceivable to be under the acts of his Mind, as that which is made by him. This conceit plainly destroys infinite Perfection, which cannot be in God, if all Beings are not from him, and under his Authority; besides that successive duration has been already proved inconsistent with Eternity. This Opinion of the World’s being a Body to God, as the Mind that dwells in it, and actuates it, is the foundation of Atheism: For if it be once thought that God can do nothing without such a Body; then, as this destroys the Idea of Infinite Perfection, so it makes way to this conceit, That since Matter is Visible, and God Invisible, there is no other God, but the vast extent of the Universe: It is true God has often shewed himself in visible Appearances; but that was only his putting a special quantity of Matter into such Motions, as should give a great and astonishing Idea of his Nature, from that Appearance: Which was both the effect of his Power, and the symbol of his Presence. And thus what glorious Representations soever were made either on Mount *Sinai,* or in the Pillar of the Cloud, and Cloud of Glory, those were no Indications of God’s having a Body; but were only Manifestations, suited to beget such thoughts in the Minds of Men, that dwelt in Bodies, as might lay the Principles and Foundations of Religion deep in them: The Language of the Scriptures speaks to the Capacities of men, and even of rude men in dark times, in which most of the Scriptures were writ: But though God is spoke of as having a face, eyes, ears, a smelling, hands and feet, and as coming down to view Things on Earth, all this is expressed after the manner of men, and is to be understood in a way suitable to a pure Spirit. For the great care that was used even under the most imperfect State of Revelation, to keep men from framing any Image or Similitude of the Deity, shewed that it was far from the meaning of those expressions, that God had an Organized Body. These do therefore signify only the several Varieties of Providence. When God was pleased with a Nation, his *face* was said to *shine* upon it; for so a man looks towards those whom he loves. The particular care he takes of them, and the answering their Prayers, is expressed by Figures borrowed from *Eyes* and *Ears*: The peculiar Dispensations of Rewards and Punishments are expressed by his *hands*; and the exactness of his Justice and *Wisdom,* is expressed by *coming down* to view the State of human Affairs. Thus it is clear that God has no Body: Nor has he *Parts,* for we can apprehend no Parts but of a Body: So since it is certain that God has no Body, he can have *no Parts*: Something like Parts does indeed belong to Spirits, which are their Thoughts distinct from their Being, and they have a Succession of them, and do oft change them. But Infinite Perfection excludes this from the Idea of God; successive Thoughts as well as successive Duration, seem inconsistent both with Eternity, and with Infinite Perfection. Therefore the Essence of God is one perfect Thought, in which he both views and wills all Things: And though his Transient Acts that pass out of the Divine Essence, such as Creation, Providence, and Miracles, are done in a Succession of time; yet his Immanent Acts, his Knowledge and his Decrees are one with his Essence. Distinct Thoughts are plainly an Imperfection, and argue a Progress in Knowledge, and a Deliberation in Council, which carry Defect and Infirmity in them. To conceive how this is in God, is far above our Capacity: Who though we feel our imperfection in successive Acts; yet cannot apprehend how all things can be both seen and determined by one single Thought. But the Divine Essence being so infinitely above us, it is no wonder if we can frame no distinct Act concerning its Knowledge or Will.\n\nThere is indeed a vast difficulty that arises here; for those Acts of God are supposed free; so that they might have been otherwise than we see they are: And then it is not easy to imagine how they should be one with the Divine Essence; to which necessary Existence does certainly belong. It cannot be said that those acts are necessary, and could not be otherwise: For since all God’s Transient Acts are the certain Effects of his Immanent ones, if the Immanent ones are necessary, then the Transient must be so likewise, and so every thing must be necessary: A Chain of necessary Fate must run through the whole Order of Things: And God himself then is no free Being, but acts by a necessity of Nature. This some have thought was no Absurdity: God is necessarily just, true, and good, not by any extrinsick Necessity, for that would import an outward limitation, which destroys the Idea of God; but by an Intrinsick Necessity that arises from his own Infinite Perfection; some have from hence thought that since God acts by Infinite Wisdom and Goodness, things could not have been otherwise than they are: For what is infinitely wise or good cannot be altered, or made either better or worse. But this seems on the other hand very hard to conceive: For it would follow from thence that God could neither have made the World sooner nor later, nor any other way than as now it is: Nor could he have done any one thing otherwise than as it is done. This seems to establish Fate, and to destroy Industry, and all Prayers and Endeavours. Thus there are such great difficulties on all hands in this matter, That it is much the wisest and safest course to adore what is above our Apprehensions, rather than to enquire too curiously, or determine too boldly in it. It is certain that God Acts both freely and perfectly: Nor is he a Being subject to change, or to new acts; but *he is what he is,* both Infinite and Incomprehensible: We can neither apprehend how he made, nor how he executes his Decrees. So we must leave this difficulty, without pretending that we can explain it, or answer the Objections that arise against all the several ways by which Divines have endeavoured to resolve it.\n\nThe Third thing under the Head I now consider, is, God’s being *without Passions.* That will be soon explained. Passion is an Agitation that supposes a Succession of Thoughts, together with a Trouble for what is past, and a fear of missing what is aimed at. It arises out of a Heat of Mind, and produces a Vehemence of Action: Now all these are such manifest imperfections, that it does plainly appear they cannot consist with Infinite Perfection. Yet after all this, there are several Passions, such as *Anger, Fury, Jealousy,* and *Revenge, Bowels of Mercy, Compassion and Pity, Joy* and *Sorrow,* that are ascribed to God in the common Forms of Speech, that occur often in Scripture, as was formerly observed, with relation to those Figures that are taken from the Parts of a Human Body. Passion produces a Vehemence of Action; So when there is in the Providences of God such a Vehemence as according to the manner of men would import a Passion, then that Passion is ascribed to God: When he punishes men for Sin, he is said to be *Angry*: when he does that by severe and redoubled Strokes, he is said to be full of *Fury* and *Revenge*: When he punishes for Idolatry, or any dishonour done himself, he is said to be *Jealous*: When he changes the Course of his Proceedings, he is said to *Repent:* When his Dispensations of Providence are very gentle, and his Judgments come slowly from him, he is said to have *Bowels.* And thus all the Varieties of Providence come to be expressed by all that Variety of Passions, which among men might give oceasion to such a Variety of Proceeding.\n\nThe Fourth Head in this Article is concerning the *Power, Wisdom, and Goodness,* of God, that he is *Infinite* in them. If he can give Being to things that are not, and can also give all the possibilities of Motion, Size and Shape, to Beings that do exist, here is Power without bounds. A Power of Creating must be Infinite; since nothing can resist it. If some things are in their own nature impossible, that does not arise from the want of Power in God, which extends to every thing that is possible: But that which is supposed to be impossible of its own nature, cannot actually be: Otherwise a thing might both be and not be; and it is perceptible to every man that this is impossible. It is not want of Power in God that he cannot lye nor sin: It is the Infinite Purity of the Divine Nature that makes this impossible, by reason of his Infinite Perfection. Nor is it a want of Power in God, That the Truth of Propositions concerning things that are past, as that Yesterday once was, is unalterable. Among Impossibilities, one is, To take from any Being that which is essential to it. God can annihilate every Being at his Pleasure; for as he gave Being with a Thought, so he can destroy it with another: And this does fully assert the Infinite Power of God. But if he has made Beings with such peculiar Essences, as that Matter must be extended and impenetrable, and that it is capable of peculiar Surfaces and other Modes, which are only its different Sizes and Shapes, then Matter cannot be and yet not be extended; nor can these Modes subsist, if the Matter of which they are the Modes, is withdrawn. The Infinite Power of God is fully believed by those who acknowledge both his Power of Creating and Annihilating; together with a Power of disposing of the whole Creation, according to the possibilities of every Part or Individual of it; though they cannot conceive a possibility of separating the essential Properties of any Being from it self; that is to say, That it may both be, and not be, at the same time; since an essential Property is that which cannot be without that Substance to which it belongs.\n\nThe Wisdom of God consists first in his seeing all the possibilities of things, and then in his knowing all things that either are, or ever were or shall be: The former is called the knowledge of simple *Intelligence* or *Apprehension;* the other is called the knowledge of *Vision.* The one arises from the Perfection of the Divine Essence, by which he apprehends whatever is possible; the other arises from his own Decrees, in which the whole Order of things is fixed. But besides these two Ideas that we can frame of the Knowledge of God, some have imagined a third Knowledge; which because it is of a middle Order betwixt *Intelligence* and *Vision,* they have called a *middle Knowledge*; which is the knowing certainly how, according to all the possibilities of Circumstances in which Free Agents might be put, they should chuse and act. Some have thought that this was a vain and needless Conceit; and that it is impossible that such Knowledge should be certain, or more than conjectural; and since Conjecture implies Doubt, it is an Imperfect Act, and so does not become a Being of Infinite Perfection. But others have thought, that the Infinite Perfection of the Divine Mind must go so far as to foresee certainly what Free Creatures are to do; since upon this Foresight only they imagine that the Justice or Goodness of God in his Providence can be made out or defended. It seemed fit to mention this upon the present occasion; but it will be then proper to enquire more carefully about it, when the Article of *Predestination* is explained.\n\nIt is necessary to state the Idea of the Goodness of God most carefully; for we naturally enough frame great and just Ideas of Power and Wisdom, but we easily fall into false Conceits of Goodness. This is that of all the Divine Perfections in which we are the most concerned, and so we ought to be the most careful to frame true Ideas of it: It is also that, of all God’s Attributes, of which the Scriptures speak most copiously. Infinite Goodness is a Tendency to communicate the Divine Perfections to all created Beings, according to their several Capacities. God is Original Goodness, all perfect and happy in himself, acting and seeing every thing in a perfect Light; and he having made Rational Beings capable of some degrees of his Light, Purity, and Perfection, the first and primary Act of Goodness is to propose to them such Means as may raise them to these, to furnish them with them, to move them oft to them, to accept and to assist their sincere Endeavours after them. A second Act of Goodness, which is but in order to the first, is to pity those Miseries into which men fall as long as there is any Principle or Possibility left in them of their becoming good; to pardon all such sins as men have committed, who turn to the purposes of becoming seriously good, and to pass by all the fralities and errors of those who are truly and upon the main good, though Surprize and strong Temptations prove often too hard for them. These two give us as full an Idea as we can have, of perfect Goodness; whose first Aim must be the making us good, and like to that Original Goodness; Pity and Pardon coming in but in a subsidiary way, to carry on the main design of making men truly good. Therefore the chief Act and Design of Goodness, is the making us truly good; and when any person falls below that possibility, he is no more the Object of Pity or Pardon, because he is no more capable of becoming good. Pardon is offered on design to make us really good; so it is not to be sought for, nor rested in, but in order to a further End, which is the reforming our Natures, and the making us Partakers of the Divine Nature. We are not therefore to frame Ideas of a feeble Goodness in God, that yields to importunate Cries, or that melts at a vast degree of Misery. Tenderness in Human Nature is a great Ornament and Perfection, necessary to dispose us to much Benignity and Mercy: But in the common Administration of Justice, this Tenderness must be restrained; otherwise it would slacken the Rigor of Punishment too much, which might dissolve the Order and Peace of Human Societies. But since we cannot see into the truth of mens hearts, a charitable Disposition and a compassionate Temper are necessary, to make men sociable and kind, gentle and human. God, who sees our hearts, and is ever assisting all our Endeavours to become truly good, needs not this Tenderness, nor is he indeed capable of it; for after all its Beauty with relation to the State wherein we are now put, yet in it self it implies Imperfection. Nor can the Miseries and Howlings of wicked Beings, after all the Seeds and Possibilities of Goodness are utterly extinguished in them, give any Pity to the Divine Being: These are no longer the Objects of the Primary Act of his Goodness, and therefore they cannot come under its Secondary Acts. It is of such great Consequence to settle this Notion right in our minds, that it well deserves to be so copiously opened; since we now see in what respects God’s Goodness is without bounds, and Infinite; that is, it reaches to all men, after all Sins whatsoever, as long as they are capable of becoming good. It is not a Limitation of the Divine Goodness to say, that some Men and some States are beyond it; no more than it is a Limitation of his Power, to say that He cannot sin, or cannot do Impossibilities: For a Goodness towards Persons not capable of becoming good, is a Goodness that does not agree with the Infinite Purity and Holiness of God. It is such a Goodness, that if it were proposed to the World, it would encourage men to live in Sin, and to think that a sew Acts of Homage offered to God, perhaps in our last Extremities, could so far please him, as to bribe and corrupt him.\n\nThis is that which makes Idolatry so great a Sin, so often forbid by God, and so severely punished, not only as it is injurious to the Majesty of God, but because it corrupts the Ideas or Notions of God. Those Ideas rightly formed, are the Basis upon which all Religion is built. The Seeds and Principles of a new and a Godlike nature spring up in us, as we form our selves upon the true Ideas or Notions of God. Therefore when God is proposed to be adored by us under a Visible Shape or Image, all the Acts of Religion offered to it are only so many pieces of Pageantry, and end in the flatterings and the magnifyings of it, with much Pomp, Cruelty, or Lasciviousness, according to the different Genius of several Nations. So the forming a false Notion of the Goodness of God, as a Tenderness that is to be overcome with Importunities and Howlings, and other Submissions, and not to be gained only by becoming like him, is a Capital and Fundamental Error in Religion.\n\nThe next Branch of this Article is, God’s *creating and preserving of all things*; and that both Material Substances, which are Visible, and Immaterial and Spiritual Substances, which are Invisible. God’s creating all things, has been already made out: If Matter could neither be Eternal, nor give it self a Being, then it must have its Being from God. Creating does naturally import Infinite Power; for that Power is clearly without bounds, that can make things out of nothing: A bounded Power, which can only shape and mould Matter, must suppose it to have a Being, before it can work upon it. We cannot indeed form a distinct Thought of Creation, for we cannot apprehend what nothing is. The nearest approach we can bring our selves to a true Idea of this, is the considering our own Thoughts; especially our Ideas of Mathematical Proportions, and the other Affections of Bodies: Those Ideas are the Modes of a Spiritual Substance; and there is no likeness nor resemblance between them, and the Modes of Material Substances, which are only the occasions of our having those Ideas, and not in any wise the Matter out of which they are formed. Here seems to be a sort of Beings brought out of nothing; but after all, this is vastly below Creation, and is only a faint resemblance of it.\n\nWith the Power of Creating we must also join that of Annihilating, which is equal to it, and must necessarily be supposed to be in God, because we plainly perceive it to be a Perfection. The recalling into Nothing, a Being brought out of Nothing, is a necessary consequence of Infinite Power, when it thinks fit so to exert it self. There is a common Notion in the World; That things would fall back into Nothing of themselves, if they were not preserved by the same Infinite Power that made them: But without question it is an Act of the same Infinite Power to reduce a Being to Nothing, that it is to bring a Being out of Nothing: So whatever has once a Being, must of its Nature continue still to be, without any new Causality or Influence. This must be acknowledged, unless it can be said, That a Tendency to Annihilation is the Consequent of a Created Being: But as this would make the Preservation of the World to be a continued Violence to a Natural Tendency that is in all things; so there is no more reason to imagine that Beings have a Tendency to Annihilation, than that Nothing had a Tendency to Creation. It is absurd to think that any thing can have a Tendency to that which is essentially opposite to it self, and is destructive of it.\n\nThe Preservation of things, is the keeping the Frame of Nature and the Order of the Universe in such a state as is suitable to the Purposes of the Supreme Mind. It is true, Natural Agents must ever keep the Course in which they are once put; and the great Heavenly Orbs, as well as all smaller Motions, must ever have rowled on in one constant Channel, when they were once put into it; so in this respect it may seem that Conservation by a special Act is not necessary. But we perceive a Freedom in our own Natures, and a Power that our Minds have, not only to move our own Bodies, but by them, and by the help of such Engines as we can invent, we make a vast change in this Earth from what it would be, if it were left unwrought. In a course of some Ages, the whole World, by the Natural Progress of things, would be a Forest: Both Earth and Air are very much different from what they would be, if Men were not Free Agents, and did not cultivate the Earth, and thereby purify the Air. The working of Mines, Minerals, and other Fossils, makes also a great change in its Bowels; it gives Vent to some Damps which might much affect the Air, and it frees the Earth from Earthquakes. Thus the Industry of Man has in many respects changed both Earth and Air very sensibly from what it would have been, if the World had not those Inhabitants in it. Nor do we know what Natural Force other Spirits inhabiting in or about it, or at least using subtiller Bodies, may have, or in what Influences or Operations they may exert that Force on Material Substances. Upon all these accounts it is, that the World could not be preserved in a constant and regular state, if the Supreme Mind had not a direction both of mens Wills and Actions, and of the Course of Nature: For unless it is thought that Man is really no Free Agent, but acts in a Chain as certainly as other Natural Agents do, it must be acknowledged, that by the Interposition of mens Minds, together with their Power over Matter, the Course of the first Motion that was given to the Universe, is so changed, that if there is not a constant Providence, the Frame of Nature must go out of the Channel into which God did at first put it. The Order of Things on this Earth, takes a great Turn from the Wind, both as to the Fruitfulness of the Earth, and to the Operations on the Sea, and has likewise a great Influence on the Purity of the Air, and by consequence on mens good or ill Health; and the Wind, or the Agitation of the Air, turns so often and so quick, that it seems to be the great Instrument of Providence, upon which an unconceivable variety of things does naturally depend. I do not deny, but that it may be said, that all those Changes in the Air arise from Certain and Mechanical, though to us unknown Causes; which may be supported from this, That between the Tropicks, where the Influence of the Heavenly Bodies is stronger, the Wind and Weather are more Regular; though even that admits of great Exceptions: Yet it has been the common Sense of Mankind, That besides the Natural Causes of the Alterations in the Air, they are under a particular Influence and Direction of Providence: And it is in it self highly probable, to say no more of it. This may either be managed immediately by the Acts of the Divine Mind, to which Nature readily obeys, or by some subaltern Mind or Angel, which may have as Natural an Efficiency over an Extent of Matter proportioned to its Capacity, as a Man has over his own Body, and over that compass of Matter that is within his reach. Which way soever God governs the World, and what Influence soever he has over Mens Minds, we are sure that the governing and preserving his own Workmanship is so plainly a Perfection, that it must belong to a Being infinitely perfect: And there is such a Chain in things, those of the greatest consequence arising often from small and inconsiderable ones, that we cannot imagine a Providence, unless we believe every thing to be within its Care and View.\n\nThe only difficulty that has been made in apprehending this, has arisen from the Narrowness of Mens Minds, who have measured God rather by their own Measure and Capacity, than by that of Infinite Perfection, which as soon as it is considered, will put an end to all further doubtings about it. When we perceive that a vast Number of Objects enter in at our Eye by a very small Passage, and yet are so little jumbled in that Crowd, that they open themselves regularly, though there is no great space for that neither; and that they give us a distinct apprehension of many Objects that lye before us, some even at a vast distance from us, both of their Nature, Colour, and Size; and by a secret Geometry, from the Angles that they make in our Eye, we judge of the distance of all Objects both from us, and from one another. If to this we add the vast Number of Figures that we receive and retain long, and with great order in our Brains, which we easily fetch up either in our Thoughts or in our Discourses; we shall find it less difficult to apprehend how an Infinite Mind should have the Universal View of all things ever present before it. It is true, we do not so easily conceive how Free Minds are under this Providence, as how Natural Agents should always move at its direction. But we perceive that one Mind can work upon another: A man raises a sound of Words, which carry such signs of his inward Thoughts, that by this Motion in the Air another Man’s Ear is so struck upon, that thereby an impression is made upon his Brain, by which he not only conceives what the other Man’s Thought was, but is very powerfully inclined to consent to it, and to concur with it. All this is a great way about, and could not be easily apprehended by us, if we had not a clear and constant Perception of it. Now since all this is brought about by a Motion upon our Brains, according to the force with which we are more or less affected, it is very reasonable for us to apprehend that the Supreme Mind can, besides many other ways to us less known, put such Motions in our Brain, as may give us all such Thoughts as it intends to impress upon us, in as strong and effectual a manner, as may fully answer all its purposes.\n\nThe great Objection that lies against the Power and the Goodness of Providence, from all that Evil that is in the World, which God is either not willing, or not able to hinder, will be more properly considered in another place; at present it is enough in general to observe, That God’s Providence must carry on every thing according to its Nature; and since he has made some Free Beings capable of Thought, and of Good and Evil, we must believe, That as the Course of Nature is not oft put out of its Channel, unless when some extraordinary thing is to be done, in order to some great End; so in the Government of free Agents, they must be generally left to their liberty, and not put too oft off of their Biass: This is a hint to resolve that difficulty by, concerning all the Moral Evil which is, generally speaking, the occasion of most of the Physical Evil that is in the World. A Providence thus setled, that extends it self to all things both natural and free, is necessary to preserve Religion, to engage us to Prayers, Praises, and to a dependence on it, and a submission to it. Some have thought it was necessary to carry this further, and so they make God to be the first and immediate cause of every Action or Motion. This some Modern Writers have taken from the Schools, and have drest it in new Phrases of General Laws, Particular Wills, and Occasional Causes; and so they express or explain God’s producing every Motion that is in Matter, and his raising every Sensation, and by the same parity of Reason, every Cogitation in Minds: This they think arises out of the Idea of Infinite Perfection, and fully answers these words of the Scriptures, That *in God we live, move, and have our being.* To others all this seems first unnecessary; for if God has made Matter capable of Motion, and capable of receiving it from the Stroke or Impulse that another piece of Matter gives it, This comes as truly from God, as if he did immediately give every Motion by an act of his own Will. It seems more suitable to the Beauty of his Workmanship, to think that he has so framed things that they hold on in that course in which he has put them, than to make him perpetually produce every new Motion. And the bringing God immediately into every thing, may by an Odd Reverse of Effects, make the World think that every thing is done as much without him, as others are apt to imagine that every thing is done by him. And though it is true that we cannot distinctly apprehend how a Motion in our Brain should raise such a Thought as Answers to it in our Minds; yet it seems more reasonable to think that God has put us under such an Order of Being from which that does naturally follow, than that he himself should interpose in every Thought. The difficulty of apprehending how a thing is done, can be no prejudice to the belief of it, when we have the Infinite Power of God in our Thoughts, who may be as easily conceived to have once for all put us in a method of receiving such Sensations, by a general Law or Course of Nature, as to give us new ones at every Minute. But the greatest difficulty against this is, That it makes God the first Physical cause of all the Evil that is in the World: Which as it is contrary to his Nature, so it absolutely destroys all Liberty, and this puts an end to all the distinctions between Good and Evil, and consequently to all Religion. And as for those large Expressions that are brought from Scripture, every word in Scripture is not to be stretched to the utmost Physical sense to which it can be carried: It is enough if a sense is given to it, that agrees to the Scope of it: Which is fully Answered by acknowledging, That the Power and Providence of God is over all things, and that it directs every thing to Wise and Good Ends, from which nothing is hid, by which nothing is forgot, and to which nothing can resist. This Scheme of Providence fully agrees with the Notion of a Being Infinitely perfect, and with all that the Scriptures affirm concerning it; and it lays down a firm Foundation for all the Acts and Exercises of Religion.\n\nAs to the Power and Providence of God with relation to Invisible Beings, we plainly perceive that there is in us a Principle capable of Thought and Liberty, of which, by all that appears to us, Matter is not at all capable; After its utmost Refinings by Fires and Furnaces, it is still passive, and has no Self-Motion, much less Thought in it. Thought seems plainly to arise from a single Principle, that has no Parts, and is quite another thing than the Motion of one subtle piece of Matter upon another can be supposed to be. If Thought is only Motion, then no part of us thinks, but as it is in Motion: So that only the moving Particles, or rather their Surfaces, that strike upon one another, do think: But such a Motion must end quickly, in the Dissipation and Evaporation of the whole thinking-Substance; nor can any of the quiescent Parts have any Perception of such Thoughts, or any Reflection upon them. And to say that Matter may have other Affections unknown to us besides Motion, by which it may think, is to affirm a thing without any sort of Reason: It is rather a flying from an Argument, than an Answering it: No man has any reason to affirm this, nor can he have any. And besides, all our Cogitations of Immaterial Things, Proportions, and Numbers, do plainly show that we have a Being in us distinct from Matter, that rises above it, and commands it: We perceive we have a freedom of Moving and Acting at pleasure. All these Things give us a clear Perception of a Being that is in us distinct from Matter, of which we are not able to form a compleat Idea: We having only four Perceptions of its Nature and Operations. 1. That it thinks. 2. That it has an inward Power of Choice. 3. That by its Will it can move and command the Body. And 4. That it is in a close and intire Union with it, That it has a dependance on it, as to many of its Acts, as well as an Authority over it in many other Things. Such a Being that has no Parts must be immortal in its Nature, for every single Being is immortal. It is only the Union of Parts that is capable of being dissolved; that which has no parts, is indissoluble. To this Two Objections are made: One is, That Beasts seem to have both Thought and Freedom, though in a lower Order; if then Matter can be capable of this in any Degree, how low soever, a higher Rectification of Matter may be capable of a higher Degree of it. It is therefore certain, That either Beasts have no Thought or Liberty at all, and are only pieces of finely Organised Matter, capable of many subtile Motions, that come to them from Objects without them, but that they have no Sensation nor Thought at all about them; or, since how prettily soever some may have dressed up this Notion, it is that which Human Nature cannot receive or bear; there being such evident Indications of even high degrees of Reason among the Beasts; it is more reasonable to imagine, That there may be Spirits of a lower order in Beasts, that have in them a capacity of Thinking and Chusing; but that so intirely under the Impressions of Matter, that they are not capable of that largeness either of Thought or Liberty, that is necessary to make them capable of Good or Evil, of Rewards and Punishments: And that therefore they may be perpetually rouling about from one Body to another. Another Objection to the belief of an Immaterial Substance in us, is, That we feel it depends so intirely on the Fabrick and State of the Brain, that a Disorder, a Vapour, or Humour in it, defaces all our Thoughts, our Memory, and Imagination; and since we find that which we call *Mind,* sinks so low upon a disorder of the Body, it may be reasonable to believe, That it Evaporates, and is quite Dissipated upon the Dissolution of our Bodies: So that the Soul is nothing but the livelier Parts of the Blood, called the Animal Spirits. In Answer to this, we know that those Animal Spirits are of such an Evanid and Subtile Nature, that they are in a perpetual Waste, new ones always succeeding as the former go off; but we perceive at the same time that our Soul is a Stable and Permanent Being, by the steddiness of its Acts and Thoughts: We being for many Years plainly the same Beings, and therefore our Souls cannot be such a Loose and Evaporating Substance, as those Spirits are. The Spirits are indeed the inward Organs of the Mind, for Memory, Speech, and bodily Motion; and as these flatten or are wasted, the Mind is less able to Act: As when the Eye or any other Organ of Sense is weakned, the Sensations grow feeble on that side: And as a Man is less able to work when all those Instruments he makes use of are blunted; so the Mind may sink upon a decay or disorder in those Spirits, and yet be of a Nature wholly different from them. How a Mind should work on Matter, cannot, I confess, be clearly comprehended. It cannot be denied by any that is not a direct Atheist, That the Thoughts of the Supreme Mind give Impressions and Motions to Matter. So our Thoughts may give a Motion, or the Determination of Motion to Matter, and yet rise from Substances wholly different from it. Nor is it unconceivable, That the Supreme Mind should have put our Minds likewise under such a Subordination to some material Motions, that out of them peculiar Thoughts should arise in us. And though this Union is that which we cannot distinctly conceive; yet there is no difficulty in it, equal to that of our imagining that Matter can think or move it self. We perceive that we our selves, and the rest of Mankind have thinking Principles within us; so from thence it is easy enough to us to apprehend, That there may be other thinking Beings, which either have no Bodies at all, but act purely as Intellectual Substances; or if they have Bodies, that they are so subtilised as to be capable of a vast quickness of Motion, such in proportion as we perceive to be in our Animal Spirits, which in the Minute that our minds command them, are raising Motions in the remotest parts of our Bodies. Such Bodies may also be so thin as to be invisible to us; and as among Men some are Good and some Bad, and of the Bad some seem to be determinedly, and as to all appearance, incurably Bad: so there may have been a Time and State of Liberty, in which those Spirits were left to their choice, whether they would continue in their Innocency, or fall from it; and such as continued, might be for ever fixed in that State, or Exalted to higher Degrees in it: And such as fell from it might fall irrecoverably into a state of utter Apostacy from God, and of Rebellion against him. There is nothing in this Theory that is incredible: Therefore if the Scriptures have told us any thing concerning it, we have no reason to be prejudiced against them upon that account: Besides that, there are innumerable Histories in many several Countries and Ages of the World, of extraordinary Apparitions, and other unaccountable Performances that could only have been done by Invisible Powers. Many of those are so well attested, that it argues a strange pitch of Obstinacy, to refuse to believe a Matter of Fact when it is well vouched, and when there is nothing in reason to oppose it, but an unwillingness to believe Invisible Beings. It is true, this is an Argument in which a fabulous Humour will go far, and in which some are so credulous as to swallow down every thing: Therefore all wise men ought to suspend their belief, and not to go too fast; but when things are so undeniably attested, that there is no reason to question the exactness or the credit of the Witnesses, it argues a Mind unreasonably prepossessed to reject all such Evidence.\n\nAll those Invisible Beings were created by God, and are not to be considered as Emanations or Rays of his Essence, which was a gross Conceit of such Philosophers as fancied that the Deity had Parts. They are Beings Created by him, and are capable of passing through various Scenes, in Bodies more or less refined: In this Life the State of our Minds receives vast Alterations from the State of our Bodies, which ripen gradually: And after they are come to their full growth, they cannot hold in that condition long, but sink down much faster than they grew up; some Humours or Diseases discomposing the Brain, which is the Seat of the Mind so entirely, that it cannot serve it, at least so far as to Reflex Acts. So in the next State it is possible that we may at first be in a less perfect condition by reason of this, that we may have a less perfect Body, to which we may be united between our Death, and the General Resurrection; and there may be a time in which we may receive a vast Addition and Exaltation in that State, by the raising up of our former Bodies, and the reuniting us to them, which may give us a greater compass, and a higher Elevation.\n\nThese things are only proposed as Suppositions, that have no Absurdity in them: So that if they should happen to be the Parts of a Revealed Religion, there is no reason to doubt of it, or to reject it on such an Account.\n\nThe Last Branch of this Article is, The Assertion of that great Doctrine of the Christian Religion concerning the Trinity, or Three Persons in one Divine Essence. It is a vain attempt to go about to prove this by Reason: For it must be confessed, That we should have had no cause to have thought of any such thing, if the Scriptures had not Revealed it to us. There are indeed Prints of a very Ancient Tradition in the World, of Three in the Deity; called the *Word,* or *the Wisdom,* and the *Spirit,* or the *Love,* besides the Fountain of both these, God: This was believed by those from whom the most Ancient Philosophers had their Doctrines. The Author of the Book of *Wisdom, Philo,* and the *Chaldee* Paraphrasts, have many things that shew that they had received those Traditions from the former Ages; but it is not so easy to determine what gave the first rise of them.\n\nIt has been much argued, whether this was Revealed in the Old Testament or not; some from the Plural Termination of *Elohim,* which is joined to Singular Verbs, and from that of the Lord Raining Fire from the Lord upon *Sodom (Jehovah* from *Jehovah*); from the Description of the Wisdom of God in the 8*th* of the *Proverbs,* as a person with God from all Eternity; and from the mention that is often made of the Spirit, as well as the Word of God that came to the Prophets; they have, I say, from all these places, and some others, concluded, that this is contained in the Old Testament. Others have doubted of this, and have said, that the Name *Elohim,* though of a Plural Termination, being often joined to a Singular Verb, makes it reasonable to think it was a Singular: which by somewhat peculiar to that Language, might be of a Plural Termination. Nor have they thought, That since Angels carry the Name of God, when they went on special Deputations from him, the Angels being called *Jehovah,* could be very confidently urged: That Sublime Description of the *Wisdom* of God in the Proverbs, seems not to them to be a full proof in this Matter: For the Wisdom there mentioned seems to be the Wisdom of Creation and Providence, which is not personal, but belongs to the Essence: Nor do they think that those places in the Old Testament, in which mention is made of the *Word,* or of the *Spirit* ofGod, can settle this Point; for these may only signify God’s Revealing himself to his Prophets. Therefore whatever secret Tradition the *Jews* might have had among them concerning this, from whom perhaps the *Greeks* might have also had it; yet many do not pretend to prove this from passages in the Old Testament alone: Though the Expositions given to some of them in the New Testament prove to us who acknowledge it, what was the true meaning of those Passages; yet take the Old Testament in it self without the New, and it must be confessed, That it will not be easy to prove this Article from it.\n\nBut there are very full and clear proofs of it in the New Testament; And they had need be both full and clear before a Doctrine of this Nature can be pretended to be proved by them. In order to the making this Mystery to be more distinctly Intelligible, different Methods have been taken. By *one Substance* many do understand a Numerical or Individual Unity of Substance; and by *Three Persons* they understand Three distinct Subsistences in that Essence. It is not pretended by these, that we can give a distinct Idea of *Person* or *Subsistence,* only they hold it imports a real diversity in one from another, and even such a diversity from the Substance of the Deity it self, that some things belong to the Person, that do not belong to the Substance: For the Substance neither begets, nor is begotten; neither breathes, nor proceeds. If this carries in it somewhat that is not agreeable to our Notions, nor like any thing that we can apprehend; to this it is said, That if God has Revealed that in the Scripture which is thus expressed, we are bound to believe it, though we can frame no clear apprehension about it. God’s Eternity, his being all one single Act, his Creating and Preserving all things, and his being every where, are things that are absolute riddles to us: We cannot bring our Minds to conceive them, and yet we must believe that they are so; because we see much greater Absurdities must follow upon our conceiving that they should be otherwise. So if God has declared this inexplicable thing concerning himself to us, we are bound to believe it, though we cannot have any clear Idea how it truly is. For there appear as strange and unanswerable difficulties in many other things, which yet we know to be true; so if we are once well assured, that God has Revealed this Doctrine to us, we must silence all Objections against it, and believe it: Reckoning that our not understanding it, as it is in it self, makes the difficulties seem to be much greater than otherwise they would appear to be if we had light enough about it, or were capable of forming a more perfect Idea of it while we are in this depressed State.\n\nOthers give another view of this Matter, that is not indeed so hard to be apprehended: But that has an Objection against it, that seems as great a prejudice against it, as the difficulty of apprehending the other way is against that: It is this; They do hold, That there are Three Minds: That the first of these Three, who is from that called the Father, did from all Eternity by an Emanation of Essence beget the Son, and by another Emanation that was from Eternity likewise, and was as Essential to him as the former, both the first and the second, did jointly breathe forth the Spirit; and that these are Three distinct Minds, every one being God, as much as the other: Only the Father is the Fountain, and is only self-originated. All this is in a good degree Intelligible, but it seems hard to reconcile it both with the Idea of Unity, which seems to belong to a Being of Infinite Perfection; and with the many express Declarations that are made in the Scriptures concerning the Unity of God. Instead of going farther into Explanations of that which is certainly very far beyond all our apprehensions, and that ought therefore to be let alone; I shall now consider what Declarations are made in the Scriptures concerning this Point.\n\nThe First and the Chief is in that Charge and Commission which our Saviour gave to his Apostles, to go and make Disciples to him among all Nations, *baptizing them in the Name of the Father, the Son, and the Holy Ghost.*[^5] By *Name* is meant either an Authority derived to them, in the virtue of which all Nations were to be Baptized: Or that the Persons so Baptized are Dedicated to the *Father, Son,* and *Holy Ghost.* Either of these Senses, as it proves them all to be *Persons*; so it sets them in an equality, in a thing that can only belong to the *Divine Nature.* Baptism is the receiving Men from a State of Sin and Wrath, into a State of Favour, and into the Rights of the Sons of God, and the Hopes of Eternal Happiness, and a calling them by the Name of God. These are things that can only be offered and assured to Men in the Name of the Great and Eternal God; and therefore since without any Distinction or Note of Inequality, they are all Three set together as Persons in whose Name this is to be done, they must be all Three the True God; otherwise it looks like a just Prejudice against our Saviour, and his whole Gospel, That by his express Direction the first entrance to it, which gives the Visible and Foederal Right to those great Blessings that are offered by it, or their Initiation into it, should be in the Name of Two Created Beings (if the one can be called properly so much as a Being, according to their Hypothesis) and that even in an equality with the Supream and Increated Being. The plainness of this Charge, and the great occasion upon which it was given, makes this an Argument of such Force and Evidence, that it may justly determine the whole Matter.\n\nA Second Argument is taken from this, That we find St. *Paul* begins or ends most of his Epistles with a Salutation in the Form of a Wish,[^6] which is indeed a Prayer or a Benediction in the Name of those who are so Invocated; in which he wishes the Churches *Grace, Mercy, and Peace, from God the Father, and the Lord Jesus Christ*; which is an Invocation of Christ in conjunction with the Father, for the greatest Blessings of *Favour* and *Mercy*: That is a strange Strain, if he was only a Creature; which yet is delivered without any mitigation or softning in the most remarkable parts of his Epistles. This is carried further in the Conclusion of the Second Epistle to the *Corinthians; The Grace of the Lord Jesus Christ, the Love of God,*[^7] *and the Fellowship of the Holy Ghost be with you.* It is true, this is expressed as a Wiih, and not in the nature of a Prayer, as the common Salutations are: But here Three great Blessings are wished to them as from Three Fountains, which imports that they are Three different Persons, and yet equal: For though in order the Father is first, and is generally put first; yet here Christ is first named, which seems to be a strange reversing of things, if they are not equal as to their Essence or Substance. It is true, the Second is not named here, *The Father,* as elsewhere, but only *God*; yet since he is mentioned as distinct from Christ and the Holy Ghost, it must be understood of the *Father*; for when the *Father* is named with *Christ,* sometimes he is called *God* simply, and sometimes *God the Father.*\n\nThis Argument from the Threefold Salutation, appears yet stronger, in the Words in which St. *John* addresses himself to the Seven Churches in the beginning of the *Revelations:*[^8] *Grace and Peace from him which is, which was, and which is to come; and from the seven Spirits which are before his Throne; and from Jesus Christ.* By the *Seven Spirits* must be meant one or more Persons, since he wishes or declares *Grace and Peace* from them: Now either this must be meant of Angels, or of the Holy Ghost. There are no where Prayers made, or Blessings given, in the Name of Angels: This were indeed a worshipping them; against which there are express Authorities not only in the other Books of the New Testament, but in this Book in particular. Nor can it be imagined that Angels could have been named before *Jesus Christ*: So then it remains, that *Seven* being a Number that imports both Variety and Perfection, and that was the Sacred Number among the *Jews,* this is a Mystical Expression; which is no extraordinary thing in a Book that is all over mysterious: And it imports one Person from whom all that variety of Gifts, Administrations, and Operations that were then in the Church, did flow: And this is the *Holy Ghost*: But as to his being put in order before Christ, as upon the supposition of an Equality, the going out of the common order is no great matter; so since there was to come after this a full Period that concerned Christ, it might be a natural way of Writing, to name him last. Against all this it is objected, That the Designation that is given to the first of these in a Circumlocution that imports Eternity, shews that the Great God, and not the Person of the Father, is to be meant: But then how could St. *John,* writing to the Churches, wish them *Grace* and *Peace* from the other Two? A few Verses after this, the same Description of Eternal Duration is given to Christ, and is a strong Proof of his Eternity, and by consequence of his Divinity: So what is brought so soon after as a Character of the Eternity of the Son, may be also here used to denote the Eternal Father. These are the Chief Places in which the Trinity is mentioned all together.\n\nI do not insist on that contested Passage of St. *John*’s Epistle: There are great doubtings made about it:[^9] The main ground of doubting being the Silence of the Fathers, who never made use of it in the Disputes with the *Arians* and *Macedonians.* There are very considerable things urged on the other hand, to support the Authority of that Passage; yet I think it is safer to build upon sure and undisputable grounds; So I leave it to be maintained by others who are more fully persuaded of its being Authentical. There is no need of it. This matter is capable of a very full Proof, whether that Passage is believed to be a part of the Canon, or not.\n\nIt is no small Confirmation of the Truth of this Doctrine, that we are certain it was universally received over the whole Christian Church long before there was either a Christian Prince to support it by his Authority, or a Council to establish it by Consent: And indeed the Council of *Nice* did nothing but declare what was the Faith of the Christian Church, with the addition only of the Word *Consubstantial:* For if all the other Words of the Creed settled at *Nice* are acknowledged to be true, that of the Three Persons being of one Substance will follow from thence by a just consequence. We know both by what *Tertullian* and *Novatian* writ, what was the Faith both of the *Roman* and the *African* Churches. From *Irenaeus* we gather the Faith both of the *Gallican* and the *Asiatick* Churches. And the whole proceedings in the Case of *Samosatenus,* that was the solemnest business that past while the Church was under Oppression and Persecution, give us the most convincing Proof possible, not only of the Faith of the *Eastern* Churches at that time, but of their Zeal likewise in watching against every Breach that was made in so Sacred a part of their *Trust and Depositum.*\n\nThese things have been fully opened and enlarged on by others, to whom the Reader is referred: I shall only desire him to make this Reflection on the state of Christianity at that time: The Disputes that were then to be managed with the Heathens, against the Deifying or Worshipping of Men, and those extravagant Fables concerning the Genealogies of their Heroes and Gods, must have obliged the Christians rather to have silenced and supprest the Doctrine of the Trinity, than to have owned and published it: So that nothing but their being assured that it was a Necessary and Fundamental Article of their Faith, could have led them to own it in so publick a manner; since the Advantages that the Heathen would have taken from it, must be too visible not to be soon observed. The Heathens retorted upon them their Doctrine of a Man’s being a God, and of God’s having a Son: And every one who engaged in this Controversy, framed such Answers to these Objections, as he thought he could best maintain: This, as it gave the Rise to the Errors which some brought into the Church, so it furnishes us with a Copious Proof of the common Sense of the Christians of those Ages, who all agreed in general to the Doctrine, though they had many different, and some very Erroneous ways of explaining it among them.\n\nI now come to the special Proofs concerning each of the Three Persons: But there being other Articles relating to the Son and the Holy Ghost, the Proofs of these Two will belong more properly to the Explanation of those Articles: Therefore all that belongs to this Article is to prove that the Father is truly God; but that needs not be much insisted on, for there is no dispute about it: None deny that he is God; many think that he is so truly God, that there is no other that can be called God besides him, unless it be in a larger sense of the word: And therefore I will here conclude all that seems necessary to be said on this first Article; on which if I have dwelt the longer, it was because the stating the Idea of God right, being the Fundamental Article of all Religion, and the Key into every part of it, this was to be done with all the Fulness and Clearness possible.\n\nIn a word, to recapitulate a little what has been said; The liveliest way of framing an Idea of God, is to consider our own Souls, which are said to be made after the *Image of God.* An attentive Reflection on what we perceive in our selves, will carry us further than any other thing whatsoever, to form just and true Thoughts of God. We perceive what Thought is, but with that we do also perceive the advantage of such an easy Thought as arises out of a Sensation, such as Seeing or Hearing, which gives us no trouble; we think without any trouble of many of the Objects that we see all at once, or so near all at once, that the progression from one Object to another is scarce perceptible; but the labour of Study, and of pursuing Consequences wearies us; though the Pleasure or the Vanity of having found them out, compensates for the Pain they gave us, and sets men on to new Enquiries. We perceive in our selves a love of Truth, and a vexation when we see we are in Error, or are in the dark; and we feel that we act the most perfectly, when we act upon the clearest Views of Truth, and in the strictest pursuance of it; and the more present and regular, the more calm and steady that our Thoughts of all things are, that lye in our compass to know, present, past, or to come, we do plainly perceive that we do thereby become perfecter and happier Beings. Now out of all this we can easily rise up in our Thoughts to an Idea of a Mind that sees all things by a clear and full Intuition, without the possibility of being mistaken; and that ever acts in that Light, upon the surest Prospect, and with the perfectest Reason; and that does therefore always rejoice in every thing it does, and has a constant Perception of all Truth ever present to it. This Idea does so genuinely arise from what we perceive both of the Perfections and the Imperfections of our own Minds, that a very little Reflection will help us to form it to a very high degree.\n\nThe Perception also that we have of Goodness, of a desire to make others good, and of the pleasure of effecting it; of the joy of making any one wiser or better, of making any one’s Life easy, and of raising his Mind higher, will also help us in the forming of our Ideas of God. But in this we meet with much difficulty and disappointment. So this leads us to apprehend how diffusive of it self Infinite Goodness must needs be; and what is the Eternal Joy that Infinite Love has, in bringing so many to that exalted state of endless Happiness. We do also feel a Power issuing from us by a Thought, that sets our Bodies in motion: The Varieties in our Thoughts create a vast Variety in the state of our Bodies; but with this, as that Power is limited to our own Bodies, so it is often check’d by Disorders in them, and the Soul suffers a great deal from those painful Sensations that its Union with the Body subjects it to. From hence we can easily apprehend how the Supreme Mind can by a Thought set Matter into what Motions it will, all Matter being constantly subject to such Impressions as the Acts of the Divine Mind give it. This Absolute Dominion over all Matter makes it to move, and shapes it according to the Acts of that Mind; and Matter has no Power by any Irregularity it falls into, to resist those Impressions which do immediately command and govern it, nor can it throw any uneasy Sensations into that Perfect Being.\n\nThis conduces also to give us a distinct Idea of Miracles. All Matter is uniform; and it is only the variety of its Motions and Texture, that makes all the variety that is in the World. Now as the Acts of the Eternal Mind gave Matter its first Motion, and put it into that Course that we do now call the Course of Nature; so another Act of the same Mind can either suspend, stop, or change that Course at pleasure, as he who throws a Bowl may stop it in its Course, or throw it back if he will; this being only the altering that Impulse which himself gave: So if one Act of the Infinite Mind puts things in a regular Course, another Act interposed may change that at pleasure. And thus with Relation to God, Miracles are no more difficult than any other Act of Providence: They are only more amazing to us, because they are less ordinary, and go out of the Common and Regular Course of Things. By all this it appears how far the Observation of what we perceive concerning our selves, may carry us to form livelier and clearer Thoughts of God.\n\nSo much may suffice upon the First Article.\n\n[^1]: 6. Deut 4.\n[^2]: 44. Isa. 6, 8.\n[^3]: 17. Joh 3 4. Mat. 10. 1 Cor. 8.5, 6.\n[^4]: 4. Eph. 4.5, 6.\n[^5]: Mat. 28.19.\n[^6]: Rom. 1.7. Rom. 16.20, 24. 1 Cor. 16.23. 1 Cor. 1.3. 2 Cor. 1.3. Gal. 1.3. Gal 6.18. Eph. 1.2. Eph. 6.23. Phil. 1.2. Phil. 4.23. Col. 1.2. 1 Thes. 1.1. 1 Thes 5.28. 2 Thes. 1.2. 2 Thes. 3 18. 1 Tim. 1.2. 2 Tim. 1.2. Tit. 1.4. Philem. 3.25. 2 John 1.3.\n[^7]: 2 Cor. 13.14.\n[^8]: Rev. 1.4, 5.\n[^9]: 1 Joh. 5.7."},{"number":2,"title":"Of the Word or Son of God, which was made very Man","part":null,"questions":[],"paragraphs":["2.1"],"clauses":[],"items":[],"text":"> The Son which is the Word of the Father, begotten from Everlasting of the Father; the very and Eternal God, of One Substance with the Father, took Man’s Nature in the Womb of the Blessed Virgin of her Substance; so that two whole and perfect Natures, that is, the Godhead and Manhood were joined together in one Person; never to be divided: whereof is one Christ, very God and very Man; who truly suffered, was dead and buried, to reconcile his Father to us, and to be a Sacrifice not only for Original guilt, but also for actual Sins of Men.\n\nThere are in this Article Five Heads to be Explained:\n\nI. That the Son or Word is of the same Substance with the Father, begotten of him from all Eternity.\\\nII. That he took Man’s Nature upon him in the Womb of the Blessed Virgin, and of her Substance.\\\nIII. That the Two Natures of the Godhead and Manhood, both still perfect, were in him joined in one Person never to be divided.\\\nIV. That Christ truly suffered, was Crucified, Dead and Buried.\\\nV. That he was our Sacrifice to Reconcile the Father to us, and that not only for Original Guilt, but for Actual Sins.\n\nThe first of these leads me to prosecute what was begun in the former Article: And to prove, That the *Son* or *Word,* was from all Eternity begotten of the same Substance with the *Father.* It is here to be noted, That Christ is in Two respects the *Son,* and *the only begotten Son of God.* The one is, As he was Man; the Miraculous overshadowing of the B. Virgin by the H. Ghost, having without the ordinary course of Nature, formed the first beginnings of Christ’s Human Body in the Womb of the Virgin. Thus that Miracle being instead of a Natural begetting, he may in that respect be called the *begotten,* and *the only begotten Son of God.* The other sense is, That the *Word* or the Divine Person was in and of the Substance of the Father, and so was truly God. It is also to be considered, That by the Word *one Substance,* is to be understood that this second Person is not a Creature of a Pure and Excellent Nature, like God, Holy and Perfect as we are called to be; but is truly God as the *Father* is. *Begetting* is a term that naturally signifies the Relation between the *Father* and the *Son*: But what it strictly signifies here is not possible for us to understand till we comprehend this whole Matter: nor can we be able to assign a Reason why the Emanation of the *Son,* and not that of the *H. Ghost* likewise is called *begetting.* In this we use the Scripture Terms, but must confess we cannot frame a distinct Apprehension of that which is so far above us. This *begetting* was from all Eternity: If it had been in time, the *Son* and *H. Ghost* must have been Creatures; but if they are truly God, they must be Eternal, and not produced by having a Being given them, but educed of a Substance that was Eternal, and from which they did Eternally spring. All these are the Natural Consequences of the main Article that is now to be proved, and when it is once proved clearly from Scripture, these do follow by a natural and necessary deduction.\n\nThe first and great proof of this is taken from the words with which St. *John* begins his Gospel.[^1] *In the beginning was the Word, and the Word was with God, and the Word was God, the same was in the beginning with God. All things were made by him, and without him was not any thing made that was made.* Here it is to be observed, That these words are set down here, before St. *John* comes to speak of Christ’s being made in our Nature: This passage belongs to another Precedent Being that he had. The *beginning* also here is set to import, That it was before Creation or Time: Now a Duration before Time is Eternal. So this *beginning* can be no other than that Duration which was before *all things that were made.* It is also plainly said over and over again, That *all things were made* by this *Word:* A Power to Create must be Infinite; for it is certain, That a Power which can give Being, is without Bounds. And although the Word *make* may seem capable of a larger Sense, yet as in other places of the New Testament, the stricter Word *Create* is used and applied to Christ, as the *Maker* of *all things in Heaven and Earth, Visible and Invisible*; so the Word *Make,* is used through the whole Old Testament for *Create*; so that God’s *making the Heaven and the Earth* is the Character frequently given of him to distinguish him from Idols and false Gods. And of this *Word* it is likewise said, That *he was with God,* and *was God.* These words seem very plain, and the place where they are put by St. *John,* in the Front of his Gospel, as it were an Inscription upon it, or an Introduction to it, makes it very evident, That he who of all the Writers of the New Testament has the greatest Plainness and Simplicity of Stile, would not have put words here, such as were not to be understood in a plain and literal Signification, without any Key to lead us to any other sense of them. This had been to lay a Stone of Stumbling in the very Threshold; particularly to the *Jews,* who were apt to cavil at Christianity; and were particularly jealous of every thing that savoured of Idolatry, or of the Plurality of Gods: And upon this occasion I desire one thing to be observed, with relation to all those Subtile Expositions which those who oppose this Doctrine put upon many of those places by which we prove it: That they represent the Apostles as magnifying Christ in words that at first sound seem to Import his being the True God; and yet they hold that in all these they had another Sense, and a Reserve of some other Interpretation, of which their words were capable. But can this be thought fair dealing? Does it look like honest Men to write thus; not to say, Men Inspired in what they Preached and Writ? and not rather like Impostors, to use so many Sublime and Lofty Expressions concerning Christ as God, if all these must be taken down to so low a Sense, as to signify only that he was miraculously Formed, and Endued with an Extraordinary Power of Miracles, and an Authority to deliver a New Religion to the World. And that he was in consideration of his Exemplary Death which he underwent so patiently, raised up from the Grave, and had Divine Honours conferred upon him. In such an Hypothesis as this, the World going in so naturally to the excessive Magnifying, and even the Deifying of Wonderful Men, it had been necessary to have prevented any such mistakes, and to have guarded against the belief of them; rather than to have used a continued strain or Expressions, that seem to carry Men violently into them, and that can hardly, nay very hardly be softened by all the Skill of Criticks, to bear any other Sense. It is to be considered further, That when St. *John* writ his Gospel, there were Three sorts of Men particularly to be considered. The *Jews,* who could bear nothing that savoured of Idolatry; so no Stumbling-block was to be laid in their way, to give them deeper Prejudices against Christianity. Next to these were the *Gentiles;* who having Worshipped a variety of Gods, were not to be indulged in any thing that might seem to favour their Polytheism: In Fact we find particular caution used in the New Testament, against the Worshipping Angels or Saints: How can it therefore be imagined, That words would have been used, that in the plain Signification that did arise out of the first hearing of them, imported that a Man was God, if this had not been strictly true? The Apostles ought, and must have used a particular care to have avoided all such Expressions, if they had not been literally true. The Third sort of Men in St. *John’s* Time were those of whom Intimation is frequently given through all the Epistles, who were then endeavouring to corrupt the Purity of the Christian Doctrine, and to accommodate it so, both to the *Jew,* and to the *Gentile,* as to avoid the Cross and Persecution upon the account of it. Church-History, and the Earliest Writers after St. *John* assure us, That *Ebion* and *Cerinthus* denied the Divinity of Christ, and asserted that he was a mere Man. Controversy naturally carries men to speak exactly; and among Human Writers those who let things fall more carelesly from their Pens, when they apprehend no danger or difficulty, are more correct both in their Thoughts, and in their Expressions, when things are disputed; therefore if we should have no other regard to St. *John,* but as an ordinary, cautious, and careful man, we must believe that he weighed all his words in that Point, which was then the Matter in Question; and to clear which, we have good Ground to believe both from the Testimony of Ancient Writers, and from the Method that he pursues quite through it all, that he Writ his Gospel: And that therefore every part of it, but this Beginning of it more signally, was Writ, and is to be understood in the Sense which the Words naturally Import: That the *Word which took Flesh,* and assumed the Human Nature, had a Being *before the worlds were made,* and that this *Word was God,* and *made the World.*\n\nAnother eminent Proof of this is in St. *Paul*’s Epistle to the *Philippians;* in which when he is exhorting Christians to Humility,[^2] he gives an Argument for it from our Saviour’s Example. He begins with the dignity of his Person, expressed thus; *That he was in the form of God, and that he thought it no robbery to be equal with God:* Then his Humiliation comes, That he *made himself of no reputation, but took on him the form of a servant* (the same *Word* with that used in the former Verse); after which follows his Exaltation, and a *Name* or Authority *above every Name* or Authority is said to be given him; so that *all in Heaven, Earth, and under the Earth* (which seems to Import Angels, Men, and Devils) *should bow at his Name, and confess that he is the Lord.* Now in this Progress that is made in these words, it is plain That the Dignity of Christ’s Person is represented as Antecedent both to his Humiliation, and to his Exaltation. It was that which put the value on his Humiliation, as his Humiliation was rewarded by his Exaltation. This Dignity is expressed first, That he was in *the Form of God,* before he humbled himself: He was certainly in the *form of a Servant,* that is, really a Servant as other Servants are: He was obedient to his Parents, he was under the Authority both of the *Romans,* of *Herod,* and of the *Sanhedrim*: Therefore since his being really a Servant is expressed by his being in *the form of a Servant,* his being in the *form of God,* must also import, That he was truly *God,* But the following words, That *he thought it not robbery to be equal,* or *be held equal* (for so the word may be rendred) *with God,* carry such a natural Signification of his being neither a Made nor Subordinate *God,* and that his Divinity is neither precarious, nor by concession, that fuller words cannot be devised for expressing an entire Equality. Those who deny this, are aware of it; and therefore they have put another sense on the words, *in the form of God.* They think, That they signify his appearing in the World, as one sent in the Name of God, representing him, Working Miracles, and delivering a Law in his Name: and the words rendred, *he thought it no robbery,* they render, he did not *catch at,* or *vehemently desire to be held in equal honour with God.* And some Authorities are found in Eloquent *Greek* Authors, who use the words rendred, *he thought it not robbery,* in a figurative sense, for the earnestness of desire, or the pursuing after a thing greedily, as Robbers do for their Prey. This rendring represents St. *Paul,* as Treating so sacred a Point in the Figures of a high and seldom-used Rhetorick, which one would think ought to have been expressed more exactly. But if even this sense is allowed, it will make a strange Period, and a very odd sort of an Argument, to enforce Humility upon us, because Christ, though Working Miracles, did not desire or snatch at Divine Adorations, in an Equality with God. The Sin of *Lucifer,* and the cause of his Fall, is commonly believed to be his desire to be equal to God; and yet this seems to be such an extravagant piece of pride, that it is scarce possible to think, That even the Sublimest of Created Beings should be capable of it. To be next to God, seems to be the utmost heigth, to which even the Diabolical Pride could aspire: So that here by the Sense which the *Socinians* put on those words, they will import, That we are persuaded to be humble from the Example of Christ, who did not affect an Equality with God: The bare repeating of this seems so fully to expose and overthrow it, that I think it is not necessary to say more upon this place.\n\n[^3]The next head of Proof is made up of more particulars. All the Names, the Operations, and even the Attributes of God, are in full and plain words given to Christ. He is called God; his Blood is said to be *the Blood of God; God is said to have laid down his life for us*; Christ is called the *true God,* the *great God,* the *Lord of Glory,* the *King of Kings,* and *the Lord of Lords*; and more particularly the Name *Jehovah* is ascribed to him in the same word in which the LXX Interpreters had Translated it throughout the whole Old Testament.[^4] So that this constant Uniformity of Stile between the *Greek* of the New, and that Translation of the Old Testament which was then received, and was of great Authority among the *Jews,* and was yet of more Authority among the first *Christians,* is an Argument that carries such a weight with it, that this alone may serve to determine the Matter. The Creating, the Preserving, and the Governing of all things, is also ascribed to Christ in a variety of places, but most remarkably, when it is said, That *by him were all things created, that are in heaven, and that are in earth, Visible and Invisible: Whether they be Thrones,*[^5] *or Dominions, or Principalities, or Powers; all things were created by him, and for him: And he is before all things, and by him all things consist.* He is said to have *known what was in man, to have known mens secret thoughts,* and *to have known all things:* That *as the Father was known of none, but of the Son; so none know the Son but the Father.* He *pardons Sin, sends the Spirit, gives Grace* and *Eternal Life,* and *he shall raise the dead at the last day.* When all these things are laid together in that variety of Expressions in which they lie scattered in the New Testament, it is not possible to retain any reverence for those Books, if we imagine that they are writ in a Stile so full of approaches to the Deifying of a mere Man, that without a very Critical studying of Languages and Phrases, it is not possible to understand them otherwise. Idolatry, and a Plurality of Gods, seem to be the main things that the Scriptures warn us against; and yet here is a pursued Thread of Passages and Discourses, that do naturally lead a man to think that Christ is the *True God,* who yet according to these men, only acted in his Name, and has now a high Honour put on him by him.\n\nThis carries me to another Argument to prove that the *Word* that was *made Flesh,* was truly God. Nothing but the True God can be the proper Object of Adoration. This is one of those Truths that seems almost so evident, that it needs not to be proved. Adoration is the humble Prostration of our selves before God, in Acts that own our dependance upon him, both for our Being, and for all the Blessings that we do either enjoy or hope for, and also in earnest Prayers to him for the continuance of these to us. This is testified by such outward Gestures and Actions as are most proper to express our Humility and Submission to God: All this has so clear and so inseparable a Relation to the only True God, as its proper Object, that it is scarce possible to apprehend how it should be separated from him, and given to any other. And as this seems evident from the Nature of things, so it is not possible to imagine how any thing could have been prohibited in more express and positive, and in more frequently-repeated Words, and longer Reasonings, than the offering of Divine Worship or any part of it to Creatures. The chief design of the *Mosaical* Religion was to banish all Idolatry and Polytheism out of the Minds of the *Jews,* and to possess them with the Idea of One God, and of One Object of Worship. The Reasons upon which those Prohibitions are founded, are universal; which are, The Unity of God’s Essence, and his Jealousy in not giving his Honour to another. It is not said that they should not worship any as God, till they had a Precept or Declaration for it. There is no Reserve for any such time; but they are plainly forbid to worship any but the Great God,[^6] because he was One, and was Jealous of his Glory. The New Testament is writ in the same Strain: Christ when tempted of the Devil, answered, *Thou shalt worship the Lord thy God,*[^7] *and him only shalt thou serve.* The Apostles charged all Idolaters *to forsake those Idols, and to serve the living God.* The Angel refused St. *John*’s Worship, commanding him to *worship God.* The Christian Faith does in every particular raise the Ideas of God and of Religion to a much greater Purity and Sublimity than the *Mosaical* Dispensation had done; so it is not to be imagined that in the chief Design of Revealed Religion, which was the bringing men from Idolatry to the Worship of One God, it should make such a Breach, and extend it to a Creature. All this seems fully to prove the first Proposition of this Argument, That God is the only proper Object of Adoration. The next is, That Christ is proposed in the New Testament as the Object of Divine Worship. I do not in proof of this urge, the Instances of those who fell down at Christ’s Feet and worshipped him, while he was on Earth; for it may be well answered to that, That a Prophet was worshipped with the civil Respect of falling down before him, among the *Jews*; as appears in the History of *Elijah* and *Elisha*; nor does it appear that those who worshipped Christ, had any apprehension of his being God; they only considered him as the Messias, or as some eminent Prophet. But the mention that St. *Luke* makes in his Gospel,[^8] of the Disciples worshipping Christ at his Ascension, comes more home to this matter. All those Salutations in the beginning and conclusion of the Epistles, in which *Grace, Mercy, and Peace* are wished *from God the Father, and the Lord Jesus Christ,* are implied Invocations of him. It is also plain, that it was to him that St. *Paul prayed,* when he was under the Temptations of the Devil; as they are commonly understood;[^9] *Every knee must bow to him: The Angels of God worship him: All the hosts in heaven* are represented in St. *John*’s Visions, as falling down prostrate before him, and worshipping him *as they worship the Father.* He is proposed as the Object of our Faith, Hope, and Love; as the Person whom we are to obey, to pray to, and to praise; so that every Act of Worship, both External and Internal, is directed to him as to its proper Object. But the Instance of all others that is the clearest in this Point, is in the last Words of St. *Stephen,* who was the first Martyr, and whose Martyrdom is so particularly related by St. *Luke*: He then in his last Minutes saw Christ *at the right hand of God;* and in his last Breath he worshipped him in two short Prayers, that are upon the matter the same with those in which our Blessed Saviour worshipped his Father on the Cross; *Lord Jesus, receive my spirit: Lord, lay not this sin to their charge.*[^10] From this it seems very evident, that if Christ was not the True God, and Equal to the Father, then this Protomartyr died in two Acts that seem not only Idolatrous, but also Blasphemous; since he worshipped Christ in the same Acts in which Christ had worshipped his Father. It is certain from all this deduction of Particulars, That his Human Nature cannot be worshipped; therefore there must be another Nature in him, to which Divine Worship is due, and on the account of which he is to be worshipped.\n\nIt is plain that when this Religion was first published, together with these Duties in it as a part of it, the *Jews,* though implacably set against it, yet never accused it of Idolatry; though that Charge of all others had served their purposes the best, who intended to blacken and blast it. Nothing would have been so well heard, and so easily apprehended, as a just Prejudice against it, as this. The Argument would have appeared as strong as it was plain: And as the *Jews* could not be ignorant of the Acts of the Christian Worship, when so many fell back to them from it, who were offended at other parts of it; so they had the Books in which it was contained, in their hands. Notwithstanding all which, we have all possible reason to believe that this Objection against it was never made by any of them, in the First Age of Christianity: Upon all which, I say, it is not to be imagined that they could have been silent on this head, if a mere Man had been thus proposed among the Christians as the Object of Divine Worship. The Silence of the Apostles in not mentioning nor answering this, is such a Proof of the Silence of the *Jews,* that it would indeed disparage all their Writings, if we could think that while they mentioned and answered the other Prejudices of the *Jews,* which in comparison to this are small and inconsiderable matters, they should have passed over this, which must have been the greatest and the plausiblest of them all, if it was one at all. Therefore as the Silence of the Apostles is a clear Proof that the *Jews* were silent also, and did not object this; and since their silence could neither flow from their Ignorance, nor their undervaluing of this Religion, it seems to be certain that the first opening of the Christian Doctrine did not carry any thing in it that could be called the Worshiping of a Creature. It follows from hence that the *Jews* must have understood this part of our Religion in such a manner as agreed with their former Ideas. So we must examine these: They had this settled among them, That God dwelt in the Cloud of Glory, and that by virtue of that Inhabitation, Divine Worship was paid to God as dwelling in the Cloud; that it was called *God, God’s Throne, his Holiness, his Face, and the Light of his Countenance:* They went up to the Temple to worship God, as dwelling there *bodily,* that is, substantially, so *bodily* sometimes signifies, or in a Corporeal Appearance: This seems to have been a Person that was truly God, and yet was distinct from that which appeared and spake to *Moses;* for this seems to be the Importance of these words: *Behold,*[^11] *I send an Angel before thee to keep thee in the way, and to bring thee to the place which I have prepared: Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions; for my Name is in him.* These words do plainly import a Person to whom they belong; and yet they are a pitch far above the Angelical Dignity. So that Angel must here be understood in a large sense, for one sent of God; and it can admit of no sense so properly, as, That the Eternal Word which dwelt afterwards in the Man Christ Jesus, dwelt then in that Cloud of Glory: It was also one of the Prophecies received by the *Jews, That the Glory of the second Temple was to exceed the Glory of the first.*[^12] The chief Character of the Glory of the first, was that Inhabitation of the Divine Presence among them; from hence it follows that such an Inhabitation of God in a Creature, by which that Creature was not only called God, but that Adoration was due to it upon that account, was a Notion that could not have scandalized the *Jews,* and was indeed the only Notion that agreed with their former Ideas, and that could have been received by them without difficulty or opposition. This is a strong Inducement to believe that this great Article of our Religion was at that time delivered and understood in that sense.\n\nIf the *Son* or *Word* is truly God, he must be from all Eternity, and must also be of the same Substance with the Father, otherwise he could not be God; since a God of another Substance, or of another Duration, is a Contradiction.\n\nThe last Argument that I shall offer, is taken from the beginning of the Epistle to the *Hebrews:* To the apprehending the Force of which, this must be premised, That all those who acknowledge that Christ ought to be honoured and worshipped as the Father, must say that this is due to him either because he is truly God, or because he is a Person of such a high and exalted Dignity, that God has upon the consideration of that appointed him to be so worshipped. Now this second Notion may fall under another distinction; that either he was of a very sublime Order by Nature, as some Angelical Being, that though he was created, yet had this high Priviledge bestowed upon him; or that he was a Prophet illuminated and authorized in so particular a manner beyond all others, that out of a regard to that, he was exalted to this Honour of being to be worshipped. One of these must be chosen by all who do not believe him to be truly God: And indeed one of these was the *Arian,* as the other is the *Socinian* Hypothesis. For how much soever the *Arians* might exalt him in words, yet if they believed him to be a Creature made in time, so that once he was not; all that they said of him can amount to no more, but that he was a Creature of a Spiritual Nature, and this is plainly the Notion which the Scripture gives us of Angels. *Artemon, Samosatenus, Photinus,* and the *Socinians* in our days, consider our Saviour as a great Prophet and Lawgiver, and into this they resolve his Dignity. In opposition to both these, that Epistle begins with Expressions that are the more severe, because they are Negative, which are to be understood more strictly than Positive words. Christ is not only preferred to Angels, but is set in opposition to them, as one of another Order of Beings. *Made so much better than angels,*[^13] *as he hath by inheritance obtained a more excellent name than they. For unto which of the Angels said he at any time,*[^14] *Thou art my Son, this day have I begotten thee? When he bringeth in the first-begotten into the world,*[^15] *he saith, And let all the angels of God worship him.*[^16] *Of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.*[^17] *But unto the Son he saith, Thy throne, O God, is for ever and ever. And, Thou Lord in the beginning hast laid the foundation of the earth;*[^18] *and the heavens are the works of thy hands. Thou art the same,*[^19] *and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, till I make thine enemies thy footstool?*[^20] *Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation?* This opposition is likewise carried on through the whole second Chapter; one Passage in it being most express to shew both that his Nature had a Subsistence before his Incarnation, and that it was not of an Angelical Order of Beings, since he *took not on him the nature of Angels,*[^21] *but the seed of Abraham.* Thus in a great variety of Expressions,[^22] the Conceit of Christ’s being of an Angelical Nature, is very fully condemned. From that the Writer goes next to the Notion of his being to be honoured, because he was an Eminent Prophet; on which he enters with a very solemn Preface, inviting them to *consider the Apostle and High-priest of our Profession:*[^23] Then he compares *Moses* to him,[^24] as to the point of being *faithful to him who had appointed him:* But how eminent soever *Moses* was, above all other Prophets, and how harshly soever it must have sounded to the *Jews* to have stated the difference in terms so distant as that of a *Servant* and a *Son,* of *one who built the house, and of the House it self:* yet we see the Apostle does not only prefer Christ to *Moses,* but puts him in another Order and Rank; which could not be done according to the *Socinian* Hypothesis. From all which this Conclusion naturally follows, That if Christ is to be worshipped, and that this Honour belongs to him neither as an Angel, nor as a Prophet, That then it is due to him because he is truly God.\n\nThe Second Branch of this Article is, That he *took man’s Nature upon him in the Womb of the Blessed Virgin, and of her Substance.* This will not need any long or laboured Proof, since the Texts of Scripture are so express, that nothing but wild Extravagance can withstand them. Christ was in all things like unto us, except his miraculous Conception by the Virgin: He was the Son of *Abraham* and of *David.* But among the Frantick Humours that appeared at the Reformation, some in opposition to the Superstition of the Church of *Rome,* studied to derogate as much from the Blessed Virgin on the one hand, as she had been over-exalted on the other; So they said, that Christ had only gone through her. But this Impiety sunk so soon, that it is needless to say any thing more to refute it.\n\nThe Third Branch of the Article is, That *these two Natures were joined in one Person, never to be divided.* What a Person is that results from a close Conjunction of Two Natures, we can only judge of it by considering Man, in whom there is a Material and a Spiritual Nature joined together. They are Two Natures as different as any we can apprehend among all created Beings; yet these make but One Man. The Matter of which the Body is composed, does not subsist by it self, is not under all those Laws of Motion to which it would be subject, if it were mere inanimated Matter; but by the Indwelling and Actuation of the Soul, it has another Spring within it, and has another Course of Operations. According to this then, to subsist by another, is when a Being is acting according to its Natural Properties, but yet in a constant dependance upon another Being; so our Bodies subsist by the Subsistence of our Souls. This may help us to apprehend how that as the Body is still a Body, and operates as a Body, though it subsists by the Indwelling and Actuation of the Soul; so in the Person of Jesus Christ the Human Nature was entire, and still acted according to its own Character; yet there was such an Union and Inhabitation of the Eternal Word in it, that there did arise out of that a Communication of Names and Characters as we find in the Scriptures. A man is called Tall, Fair, and Healthy, from the state of his Body; and Learned, Wise, and Good, from the qualities of his Mind: So Christ is called holy, harmless, and undefiled; is said to have died, risen, and ascended up into Heaven, with relation to his Human Nature: He is also said to be in *the form of God, to have created all things,*[^25] *to be the brightness of the Father’s glory, and the express image of his person,* with relation to his Divine Nature. The Ideas that we have of what is Material and what is Spiritual,[^26] lead us to distinguish in a Man those descriptions that belong to his Body, from those that belong to his Mind; so the different apprehensions that we have of what is created and uncreated, must be our Thread to guide us into the Resolution of those various Expressions that occur in the Scriptures concerning Christ.\n\nThe design of the Definition that was made by the Church concerning Christ’s having one Person, was chiefly to distinguish the nature of the *Indwelling* of the Godhead in him, from all Prophetical Inspirations. The Mosaical degree of Prophecy was in many respects superior to that of all the subsequent Prophets: Yet the difference is stated between Christ and *Moses,* in terms that import things quite of another nature; the one being mentioned as a Servant, the other as the Son that built the House. It is not said that God appeared to Christ, or that he spoke to him; but God was ever with him, and in him;[^27] and while *the Word was made flesh,* yet still *his glory was as the glory of the only begotten Son of God.* The Glory that *Isaiah* saw, was called *his Glory;* and on the other hand God, is said to have purchased his Church with his own Blood. If *Nestorius* in opposing this, meant only, as some think it appears by many Citations out of him, that the Blessed Virgin was not to be called simply *the Mother of God,* but *the Mother of him that was God*; and if that of making Two Persons in Christ, was only fasten’d on him as a Consequence, we are not at all concerned in the Matter of Fact, whether *Nestorius* was misunderstood and hardly used, or not; but the Doctrine here asserted is plain in the Scriptures, That though the Human Nature in Christ acted still according to its proper Character, and had a peculiar Will; yet there was such a constant Presence, Indwelling, and Actuation on it from the Eternal *Word,* as did constitute both Human and Divine Nature one *Person.* As these are thus so entirely united, so they are never to be separated. Christ is now exalted to the highest degrees of Glory and Honour; and the Characters of Blessing, Honour, and Glory, are represented in St. *John’s* Visions as offered *to the Lamb for ever and ever.* It is true, St. *Paul* speaks as if Christ’s Mediatory Office and Kingdom were to cease after the Day of Judgment,[^28] and that then he was to deliver up all to the Father. But though when the full number of the Elect shall be gathered, the full End of his Death will be attained; and when these Saints shall be glorified with him and by him, his Office as Mediator will naturally come to an end; yet his own Personal Glory shall never cease: And if every Saint shall inherit an everlasting Kingdom, much more shall he who has merited all that to them, and has conferred it on them, be for ever possessed of his Glory.\n\nThe Fourth Branch of the Article is concerning the Truth of Christ’s Crucifixion, his Death and Burial. The Matter of Fact concerning the Death of Christ is denied by no Christian; the *Jews* do all acknowledge it; the first Enemies to Christianity did all believe this, and reproached his Followers with it. This was that which all Christians gloried in and avowed; so that no question was made of his Death, except by a small number called *Docetae,* who were not esteemed Christians, till *Mahomet* denied it in his *Alcoran,* who pretends that he was withdrawn, and that a *Jew* was crucified in his stead. But this corruption of the History of the Gospel came too late afterwards, to have any shadow of credit due to it; nor was there any sort of Proof offered to support it. So this Doctrine concerning the Death of Christ is to be received as an unquestionable Truth. There is no part of the Gospel writ with so copious a Particularity, as the History of his Sufferings and Death; as there was indeed no part of the Gospel so important as this is.\n\nThe Fifth Branch of the Article is, That he was a *true Sacrifice to reconcile the Father to us, and that not only for Original, but for Actual Sins.* The Notion of an Expiatory Sacrifice, which was then, when the New Testament was writ, well understood all the World over, both by *Jew* and *Gentile,* was this, That the Sin of one Person was transferred on a Man or a Beast, who was upon that devoted and offered up to God, and suffered in the room of the offending Person; and by this Oblation the Punishment of the Sin being laid on the Sacrifice, an Expiation was made for Sin, and the Sinner was believed to be reconciled to God. This, as appears through the whole Book of *Leviticus,* was the design and effect of the *Sin* and *Trespass-Offerings* among the *Jews,* and more particularly of the Goat that was offered up for the Sins of the whole People on the day of Atonement. This was a piece of Religion well known both to *Jew* and *Gentile,* that had a great many Phrases belonging to it, such as the Sacrifices being offered *for,* or *instead of Sin,* and *in the name,* or on the account of the Sinner; *its bearing of* Sin, and *becoming* Sin, or the *Sin-offering;* its being the *Reconciliation,* the *Atonement,* and the *Redemption* of the Sinner, by which the Sin was no more *imputed,* but *forgiven,* and for which the Sinner was *accepted.* When therefore this whole set of Phrases in its utmost extent, is very often, and in a great variety, applied to the Death of Christ, it is not possible for us to preserve any Reverence for the New Testament, or the Writers of it, so far as to think them even honest men, not to say Inspired men, if we can imagine, That in so Sacred and Important a Matter they could exceed so much as to represent that to be our Sacrifice which is not truly so: This is a Point that will not bear Figures and Amplifications; it must be treated of strictly, and with a just exactness of Expression. Christ is called *the lamb of God that taketh away the sins of the world;* he is said *to have born our sins on his own body; to have been made sin for us*;[^29] it is said, That *he gave his life a ransom for many.* That *he was the propitiation for the sins of the whole world:* and that *we have redemption through his blood, even the remission of our sins:* It is said That *he hath reconciled us to his Father in his cross, and in the body of his flesh through death:* That he by *his own blood entred in once into the Holy place, having obtained Eternal Redemption for us*: That *once in the end of the world hath he appeared to put away sin, by the sacrifice of himself:* That *he was once offered to bear the sins of many*: That *we are sanctified by the offering of the body of Christ once for all:* And, That *after he had offered one sacrifice for sin, he sate down for ever at the right hand of God.* It is said, That *we enter into the holiest by the blood of Christ, That is the blood of the New Covenant,*[^30] *by which we are sanctified:* That *he hath sanctified the people with his own blood: and was the great shepherd of his people, through the blood of the everlasting Covenant:* That *we are redeemed with the precious blood of Christ, as of a Lamb without blemish, and without spot.* And, That *Christ suffered once for sins, the just for the unjust, that he might bring us to God.* In these and a great many more passages that he spread in all the parts of the New Testament, it is as plain as words can make any thing, That the Death of Christ is proposed to us as our Sacrifice and Reconciliation, our Atonement and Redemption. So it is not possible for any man, that considers all this, to imagine, That Christ’s Death was only a Confirmation of his Gospel, a Pattern of a holy and patient suffering of Death, and a necessary preparation to his Resurrection; by which he gave us a clear proof of a Resurrection, and by consequence of Eternal Life, as by his Doctrine he had shewed us the way to it. By this all the high commendations of his Death, amount only to this, That he by dying has given a vast Credit and Authority to his Gospel, which was the powerfullest mean possible to redeem us from Sin, and to reconcile us to God: But this is so contrary to the whole design of the New Testament, and to the true Importance of that great variety of Phrases, in which this Matter is set out, that at this rate of Expounding Scripture, we can never know what we may build upon, especially when the great Importance of this thing, and of our having right Notions concerning it, is well considered. St. *Paul* does, in his Epistle to the *Romans,* state an opposition between the Death of Christ,[^31] and the Sin of *Adam*; the ill effects of the one being removed by the other; but he plainly carries the Death of Christ much further, than that it had only healed the Wound that was given by *Adam’s* Sin; *for as the judgment was of one (sin) to Condemnation, the free gift is of many offences to justification;* but in the other places of the New Testament, Christ’s Death is set forth so fully, as a Propitiation for the Sins of the whole World, that it is a very false way of arguing to inferr, That because in one place That is set in opposition to *Adam*’s Sin, that therefore the virtue of it was to go no further, than to take away that Sin. It has indeed removed that, but it has done a great deal more besides.\n\nThus it is plain, That Christ’s Death was our Sacrifice, The meaning of which is this, That God intending to reconcile the World to himself, and to encourage Sinners to repent and turn to him, thought fit to offer the pardon of Sin, together with the other Blessings of his Gospel, in such a way as should demonstrate both the Guilt of Sin, and his Hatred of it; and yet with that, his love of Sinners, and his compassions towards them. A free Pardon without a Sacrifice had not been so agreeable neither to the Majesty of the Great Governor of the World, nor the Authority of his Laws, nor so proper a method to oblige men to that strictness and holiness of Life that he designed to bring them to: And therefore he thought fit to offer his Pardon, and those other Blessings through a Mediator, who was to deliver to the World this new and holy Rule of Life, and to confirm it by his own unblemisht Life: And in conclusion, when the Rage of Wicked men who hated him for the Holiness both of his Life, and of his Doctrine, did work them up into such a fury, as to pursue him to a most Violent and Ignominious Death, he in compliance with the secret design of his Father, did not only go through that dismal series of Sufferings, with the most intire Resignation to his Father’s Will, and with the highest Charity possible towards those who were his most Unjust and Malicious Murderers; but he at the same time underwent great Agonies in his Mind; which struck him with such an Amazement and Sorrow even to the Death, that upon it he did sweat great drops of Blood, and on the Cross he felt a withdrawing of those comforts, that till then had ever supported him, when he cried out, *My God, My God, Why hast thou forsaken me?* It is not easy for us to apprehend in what that Agony consisted: For we understand only the Agonies of Pain, or of Conscience, which last arise out of the Horror of Guilt, or the Apprehension of the Wrath of God; It is indeed certain, That he who had no Sin could have no such horror in him; and yet it is as certain, That he could not be put into such an Agony only through the Apprehension and Fear of that violent Death, which he was to suffer next day: Therefore we ought to conclude, That there was an inward Suffering in his Mind, as well as an outward visible one in his Body. We cannot distinctly apprehend what that was, since he was sure both of his own spotless Innocence, and of his Father’s unchangeable love to him. We can only imagine a vast sense of the heinousness of Sin, and a deep Indignation at the Dishonour done to God by it, a melting Apprehension of the Corruption and Miseries of Mankind by reason of Sin, together with a never-before-felt withdrawing of those Consolations that had always filled his Soul. But what might be further in his Agony, and in his last Dereliction, we cannot distinctly apprehend; only this we perceive, That our Minds are capable of great pain as well as our Bodies are. Deep horror, with an inconsolable sharpness of Thought, is a very intolerable thing. Notwithstanding the Bodily or Substantial Indwelling of the fulness of the Godhead in him; yet he was capable of feeling vast pain in his *Body:* So that he might become a compleat Sacrifice, and that we might have from his Sufferings, a very full and amazing apprehension of the Guilt of Sin; all those Emanations of joy with which the Indwelling of the *Eternal Word* had ever till then filled his Soul, might then when he needed them most be quite withdrawn, and he be left merely to the firmness of his Faith, to his patient Resignation to the Will of his heavenly Father, and to his willing readiness of drinking up that Cup which his Father had put in his hand to drink.\n\nThere remains but one thing to be remembred here, though it will come to be more specially Explained, when other Articles are to be opened; which is, That this Reconciliation which is made by the Death of Christ, between God and Man, is not absolute and without conditions. He has Established the Covenant, and has performed all that was Incumbent on him, as both the Priest and the Sacrifice, to do and to suffer; and he offers this to the World, that it may be closed with by them, on the terms on which it is proposed; and if they do not accept of it upon these conditions, and perform what is enjoined them, they can have no share in it.\n\n[^1]: John. 1.1, 2, 3.\n[^2]: Phil. 2.6.7, 8, 9, 10, 11.\n[^3]: Acts 20.28. 1 Joh. 3.16. 1 Joh. 5.20. Tit. 2.13. Jam. 2.1.\n[^4]: Rev. 1.8. Rev. 19.16.\n[^5]: Col. 1.16.17. John 2.25. Mat. 11 27. Mat. 9.6. Joh. 15.26. Joh. 14.13. Joh. 5 25, 26. Joh. 6.39, 40.\n[^6]: Matth. 4.10.\n[^7]: Acts 14.15. Acts 17.29. 1 Thes. 1.9. Rev. 19 10.\n[^8]: Luke 24.52.\n[^9]: 2 Cor. 12.8, 9 Phil. 2 10. Heb. 1.5. Rev. 5.8, to the end\n[^10]: Acts 7.59.60\n[^11]: Exod. 23.20.\n[^12]: 2 Hag. 7.\n[^13]: Heb. 1.\n[^14]: 4, 5,\n[^15]: 6,\n[^16]: 7,\n[^17]: 8,\n[^18]: 10,\n[^19]: 12,\n[^20]: 13, 14.\n[^21]: Chap. 2.\n[^22]: 16.\n[^23]: Chap. 3.\n[^24]: 12.\n[^25]: Phil. 2.6. Col. 1.16.\n[^26]: Heb. 1.3.\n[^27]: Joh. 1.14.\n[^28]: Rev. 5.13.\n[^29]: John 1.29. 1 Pet. 2.24. 2 Cor. 5.21. Matth. 20.28. Rom. 3.25. 1 Joh 2.1. Eph 1.7. Col. 1.14, 20, 21. Heb. 9.11, 12, 13, 14, 26, 28.\n[^30]: Heb. 10.10, 12, 14, 19, 29. Heb. 13.12.20. 1 Pet. 1.19. 1 Pet. 2.24. 1 Pet. 3.18.\n[^31]: Rom 5.12. to the end."},{"number":3,"title":"Of the going down of Christ into Hell","part":null,"questions":[],"paragraphs":["3.1"],"clauses":[],"items":[],"text":"> As Christ died for us and was buried, so also is it to be believed, that he went down into Hell.\n\nThis was much fuller when the Articles were at first prepared and published in King *Edward*’s Reign: For these words were added to it, *That the body of Christ lay in the Grave untill his Resurrection; but his Spirit which he gave up, was with the Spirits which were detained in Prison, or in Hell, and preached to them, as the place in St.* Peter *testifieth.* Thus a determined sense was put upon this Article, which is now left more at large, and is conceived in words of a more general Signification. In order to the explaining this, it is to be premised, That the Article in the Creed, of Christ’s *descent* into *Hell* is mentioned by no Writer before *Ruffin,* who in the beginning of the Fifth Century does indeed speak of it: But he tells us, That it was neither in the Symbol of the *Roman,* nor of the Oriental Churches; and that he found it in the Symbol of his own Church at *Aquileia.* But as there was no other Article in that Symbol that related to Christ’s Burial; so the words which he gives us, *descendit ad Inferna, he descended to the lower parts,* do very naturally signify *Burial,* according to these words of St. *Paul,*[^1] *He ascended; what is it but that he also descended first to the lower parts of the Earth?* and *Ruffin* himself understood these words in that sense.\n\nNone of the Fathers in the first Ages, neither *Irenaeus, Tertullian, Clemens,* nor *Origen,* in the short Abstracts that they give us of the Christian Faith, mention any thing like this: And in all that great variety of Creeds that was proposed by the many Councils that met in the Fourth Century, this is not in any one of them, except in that which was agreed to at *Arimini,* and was pretended, though falsly, to have been made at *Sirmium*: In that it is set down in a *Greek* word that does exactly answer *Ruffin*’s *Inferna,* 〈 in non-Latin alphabet 〉: And it stood there instead of *Buried.* When it was put in the Creed that carries *Athanasius*’s Name, tho’ made in the Sixth or Seventh Century, the word was changed to 〈 in non-Latin alphabet 〉, or *Hell*: But yet it seems to have been understood to signify Christ’s Burial, there being no other word put for it in that Creed: Afterwards it was put into the Symbol of the *Western* Church: That was done at first in the words in which *Ruffin* had expressed it, as appears by some Ancient Copies of Creeds which were published the Great Primate *Usher.* We are next to consider, what the Importance of these words in themselves is; for it is plain that the use of them in the Creed is not very Ancient nor Universal. We have a most unquestionable Authority for this, that our Saviour’s *Soul was in Hell.* In the Acts of the Apostles, St. *Peter* in the first Sermon that was preached after the wonderful Effusion of the Spirit at *Pentecost,* applies these words of *David,* concerning *God’s not leaving his Soul in Hell, nor suffering his Holy one to see corruption,* to the Resurrection of Christ. Now since in the composition of a Man, there is a Body and a Spirit, and since it is plain that the raising of Christ on the Third day, was before that his Body in the course of Nature was corrupted. The other Branch seems to relate to his *Soul*; though it is not to be denied, but that in the Old Testament *Soul* in some places stands for a *dead Body*: But if that were the sense of the word, there will be no opposition in the two Parts of this period: The one will be only a redundant repetition of the other: Therefore it is much more natural to think, that this other Branch concerning Christ’s Soul’s being left in *Hell,* must relate to that which we commonly understand by Soul; if then his *Soul was not to be left in Hell,* then from thence it plainly follows, that once it was in *Hell,* and by consequence that Christ’s Soul descended into *Hell.*\n\nSome very Modern Writers have thought, that this is to be understood Figuratively of the Wrath of God due for Sin, which Christ bore in his Soul, besides the Torments that he suffered in his Body: And they think, that these are here mentioned by themselves, after the Enumeration of the several steps of his bodily Sufferings: And this being equal to the Torments of *Hell,* as it is that which delivers us from them, might in a large way of Expression be called *a descending into Hell.* But as neither the word *descend,* nor *Hell,* are to be found in any other place of Scripture in this sense, nor in any of the Ancients, among whom the Signification of this Phrase is more likely to be found, than among Moderns; So this being put after *Buried,* it plainly shews that it belongs to a period subsequent to his Burial: There is therefore no regard to be had to this Notion.\n\nOthets have thought, That by Christ’s *descent into Hell* ▪ is to be understood his continuing in the State of the Dead for some time: But there is no Ground for this conceit neither, these words being to be found in no Author in that Signification.\n\nMany of the Fathers thought, That Christ’s Soul went locally into *Hell,* and preached to some of the *Spirits* there in *Prison*;[^2] that there he *triumphed over Satan, and spoiled him,* and carried some Souls with him into Glory. But the account that the Scriptures give us of the Exaltation of Christ, begins it always at his Resurrection: Nor can it be imagined, That so memorable a Transaction as this, would have been passed over by the Three first Evangelists, and least of all by St. *John,* who coming after the rest, and designing to supply what was wanting in them, and intending particularly to magnify the Glory of Christ, could not have passed over so wonderful an Instance of it. We have no reason to think, that such a matter would have been only insinuated in general words, and not have been plainly related. The Triumph of Christ over Principalities and Powers, is ascribed by St. *Paul* to his Cross, and was the Effect and Result of his Death. The place of St. *Peter* seems to relate to the Preaching to the *Gentile* World, by virtue of that Inspiration that was derived from Christ; which was therefore called *his Spirit*; and the *Spirits in Prison* were the *Gentiles,* who were shut up in Idolatry as *in Prison,*[^3] and so were under the Power of the *Prince of the Power of the Air,* who is called the *God of this World*; that is, of the *Gentile* World; It being one of the ends for which Christ was Anointed of his Father, *to open the prisons to them that were bound.* So then, though there is no harm in this Opinion, yet it not being Founded on any part of the History of the Gospel, and it being supported only by passages that may well bear another sense, we may lay it aside, notwithstanding the Reverence we bear to those that asserted it; and that the rather, because the first Fathers that were next the Source, say nothing of it.\n\nAnother Counceit has had a great course among some of the latest Fathers and the Schoolmen: They have fancied that there was a place▪ to which they have given a peculiar name, *Limbus Patrum,* a sort of a Partition in Hell, where all the Good Men of the Old Dispensation, that had died before Christ, were detained; and they hold that our Saviour went thither, and emptied that Place, carrying all the Souls that were in it, with him to Heaven. Of this the Scriptures say nothing; not a word either of the Patriarchs going thither, or of Christ’s delivering them out of it: And though there are not in the Old Testament express Declarations and Promises made concerning a Future State, *Christ having brought life and immortality to light through his Gospel*; yet all the Hints given of it, shew that they looked for an Immediate Admission to Blessedness after death. So *David, Thou wilt shew me the path of life,*[^4] *in thy presence is fulness of joy, and at thy right hand are pleasures for evermore. Thou shalt guide me here by thy counsel, and afterwards receive me to glory. Isaiah* says, That *the righteous when they dye enter into peace.* In the New Testament there is not a Hint given of this; for though some Passages may seem to favour Christ’s delivering some Souls out of *Hell,* yet there is nothing that by any management can be brought to look this way.\n\nThere is another Sense of which these words [*descended into Hell*] are capable:[^5] by *Hell* may be meant the Invisible Place to which departed Souls are carried after their death: For though the *Greek* word so rendred, does now commonly stand for the Place of the Damned, and for many Ages has been so understood; yet at the time of writing the New Testament it was among *Greek* Authors used indifferently for the place of all departed Souls, whether good or bad; and by it were meant the Invisible Regions where those Spirits were lodged: So if these words are taken in this large sense, we have in them a clear and literal account of our Saviour’s *Soul* descending into *Hell*; it imports that he was not only dead in a more common acceptation, as it is usual to say a man is dead when there appear no signs of life in him; and that he was not as in a deep Extasy or Fit that seemed Death, but that he was truly dead; that his Soul was neither in his Body, nor hovering about it, ascending and descending upon it, as some of the *Jews* fancied Souls did for some time after death; but that his Soul was really removed out of his Body, and carried to those unseen Regions of departed Spirits, among whom it continued till his Resurrection. That the Regions of the Blessed were known then to the *Jews* by the name of *Paradise,* as Hell was known by the name of *Gehenna,* is very clear from Christ’s last Words, *To day thou shalt be with me in Paradise*;[^6] and *into thy hands do I commend my spirit.* This is a plain and full account of a good Sense that may be well put on the Words; though after all, it is still to be remembred, That in the first Creeds that have this Article, that of Christ’s Burial not being mentioned in them, it follows from thence, as well as from *Ruffin*’s own Sense of it, that they understood this only of Christ’s Burial.\n\n[^1]: Eph. 4.9.\n[^2]: 1 Pet. 3.19.\n[^3]: Eph. 2.2. 2 Cor. 4.4. Isa. 61.2.\n[^4]: Psal. 16.11. Acts 2.31. Psal. 73.27. Isa. 37.2.\n[^5]: See Bishop Person on the Creed,\n[^6]: Luke 23.43, 46."},{"number":4,"title":"Of the Resurrection of Christ","part":null,"questions":[],"paragraphs":["4.1"],"clauses":[],"items":[],"text":"> Christ did truly rise again from Death, and took again his Body, with Flesh, Bones, and all things appertaining to the Perfection of Man’s Nature, wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the Last Day.\n\nThere are Four Branches of this Article: The First is concerning the Truth of Christ’s Resurrection. The Second concerning the Compleatness of it, That he took to him again his whole Body. The Third is concerning his Ascension and Continuance in Heaven. And the Fourth is concerning his returning to judge all men at the Last Day. These things are all so expresly affirmed, and that in so particular a manner in the New Testament, that if the Authority of that Book is once well proved, little doubting will remain concerning them.\n\nIt is punctually told in it, That the Body of Christ was laid in the Sepulchre: That a Stone was laid to the Mouth of it: That it was rolled away, and upon that Christ arose and left the Death-Cloaths behind him: That those who viewed the Sepulchre, saw no Body there: That in the same Body Christ shewed himself to his Disciples, so that they all knew him, he talked with them, and they did eat and drink with him, and he made *Thomas* feel to the Print of the Nails and Spear. It is as plainly told, That the Apostles look’d on, and saw him ascend up to Heaven, and that a Cloud received him out of their sight. It is also said very plainly, that he shall come again at the Last Day, and judge all men both the Quick and the Dead. So that if the Truth of the Gospels is once fully proved, it will not be necessary to insist long upon the special Proof of these Particulars: Somewhat will only be necessary to be said in Explanation of them.\n\nThe Gospel was first Preached, and soon after put in Writing; in which these Particulars are not only delivered, but are set forth with many Circumstances relating to them. The Credit of the Whole is put on that Issue concerning the Truth of Christ’s Resurrection; so thar the overthrowing the Truth of That, was the overturning the whole Gospel, and struck at the Credit of it all. This was transacted as well as first published at *Jerusalem,* where the Enemies of it had all possible Advantages in their hands; their Interest was deeply concerned; as well as their Malice was much kindled at it. They had both Power and Wealth in their hands, as well as Credit and Authority among the People. The *Romans* left them at full liberty, as they did the other Nations whom they conquered, to order their own Concerns as they pleased. And even the *Romans* themselves began quickly to hate and persecute the Christians: They became the Objects of Popular Fury, as *Tacitus* tells us. The *Romans* look’d upon Christ as one that set on the *Jews* to those Tumults that were then so common among them, as *Suetonius* affirms: Which shews both how ignorant they were of the Doctrine of Christ, and how much they were prejudiced against it. Yet this Gospel did spread it self, and was believed by great multitudes both at *Jerusalem* and in all *Judea*; and from thence it was propagated in a very few Years to a great many remoteCountries.\n\nAmong all Christians the Article of the Resurrection and Ascension of Christ was always look’d on as the Capital one, upon which all the rest depended. This was attested by a considerable number of men, against whose Credit no Objection was made; who affirmed that they all had seen him, and conversed frequently with him after his Resurrection; that they saw him ascend up into Heaven; and that according to a Promise he had made them, they had received extraordinary Powers from him to work Miracles in his Name, and to speak in divers Languages. This last was a most amazing Character of a Supernatural Power lodged with them; and was a thing of such a nature, that it must have been evident to every man whether it was true or false: So that the Apostles relating this so positively, and making such frequent Appeals to it, that way of proceeding carries a strong and undeniable Evidence of Truth in it. These Wonders were gathered together in a Book, and published in the very Time in which they were transacted: The *Acts of the Apostles* were writ two Years after St. *Paul* was carried Prisoner to *Rome*; and St. *Luke* begins that Book with the mention of the Gospel that he had formerly writ, as that Gospel begins with the mention of some other Gospels that were writ before it. Almost all the *Epistles* speak of the Temple of *Jerusalem* as yet in being; of the *Jews* as then in Peace and Prosperity, hating and persecuting the Christians, every where: They do also frequently intimate the Assurance they had of a great Deliverance that was to happen quickly to the Christians, and of terrible Judgments that were to be poured out on the *Jews*; which was soon after that accomplish’d in the most signal manner of any thing that is recorded in History.\n\nThese things do clearly prove, That all the Writings of the New Testament were both Composed and Published in the Age in which that Matter was transacted: The *Jews,* who from all the places of their Dispersion went frequently to *Jerusalem,* to keep the great Festivities of their Religion there, had occasion often to examine upon the place, the Truth of the Resurrection and Ascension of Christ, and of the Effusion of the Holy Ghost: Yet even in that Infancy of Christianity, in which it had so little visible Strength, no Proof was so much as ever pretended in opposition to those great and essential Points; which being Matters of Fact, and related with a great Variety of Circumstances, had been easily confuted, if there had been any ground for it. The great Darkness at the time of Christ’s Death, the rending the Veil of the Temple in two, as well as what was more publick, the renting of the Rocks at his death: His being laid in a new Sepulchre, and a Watch being set about it; and the Watchmen reporting, That while they slept, the Body of Christ was carried away: The Apostles breaking out all of the sudden into that variety of Tongues on *Pentecost*; the Miracles that they wrought, and the proceedings of the *Sanhedrim* with them, were all things so publickly done, that as the discovery of Falshood in any one of these was in the power of the *Jews,* if any such was; so That alone had most effectually destroyed the Credit of this Religion, and stopt its Progress.\n\nThe Writings of the New Testament were at that time no Secrets, they were in all mens hands, and were copied out freely by every one that desired it. We find within an Hundred Years after that time, both by the Epistle of the Church of *Smyrna,* by *Justin,* and *Irenaeus,* not to mention *Clemens* of *Rome,* who lived in that time, or *Ignatius* and *Polycarp,* who lived very near it; That the Authority of these Writings was early received and submitted to; That they were much read, and well known; and that they began very soon to be read at the Meetings of the Christians for Worship; and were esteemed by the several Churches as the great Trust and *Depositum* that was lodged with them. So that though by the Negligence of Copiers some small Variations might happen among some of the Copies; yet as they do all agree in the main, and most signally in those Particulars that are mentioned in this Article; so it was not possible for any that should have had the wickedness to set about it, to have corrupted the New Testament by any Additions or Alterations; it being so early spread into so many hands, and that in so many different places.\n\nWhen all this matter is laid together, it appears to have as full an Evidence to support it, as any Matter of Fact can possibly have. The Narration gave great scope to a variety of Enquiries; it raised much Disputing, Opposition, and Persecution; and yet nothing was ever pretended to be proved, that could subvert its Credit: Great Multitudes received this Doctrine, and died for it in the Age in which the Matters of Fact upon which its Credit was built, were well attested, and in which the Truth or Falshood of them might have been easily known; which it is reasonable to believe that all men would carefully examine, before they embraced and assented to that which was like to draw on them Sufferings that would probably end in Death. Those who did spread this Doctrine, as well as those who first received it, had no Interest beside that of Truth to engage them to it. They could expect neither Wealth nor Greatness from it: They were obliged to Travel much, and to Labour hard; to wrestle through great Difficulties, and to endure many Indignities. They saw others die on the account of it, and had reason to look for the like usage themselves.\n\nThe Doctrine that they preached related either to the Facts concerning the Person of Christ, or to the Rules of Life which they delivered. These were all pure, just, and good; they tended to settle the World upon the Foundations of Truth and Sincerity, and that sublime Pitch of Righteousness, of doing as they would be done by; they tended to make men Sober and Temperate, Chaste and Modest, Meek and Humble, Merciful and Charitable; so that from thence there was no Colour given for suspecting any Fraud or Design in it. The Worship of God in this Religion was Pure and Simple, free from Cost or Pomp, from Theatrical Shews, as well as Idolatrous Rites, and had in it all possible Characters becoming the Purity of the Supreme Mind. When therefore so much concurs to give Credit to a Religion, there ought to be evident Proofs brought to the contrary, before it can be disbelieved or rejected. So many men forsaking the Religion in which they were born and bred, which has always a strong Influence even upon the greatest Minds; and there being so many particular Prejudices both upon *Jews* and *Gentiles,* by the Opinions in which they had been bred, and the Impressions which had gone deep in them, it could be no slight matter that could overcome all that.\n\nThe *Jews* expected a Conqueror for their Messias, who should have raised both the Honour of their Law and their Nation, and so were much possessed against one of a mean Appearance; and when they saw that their Law was to be superseded, and that the *Gentiles* were to be brought in to equal Privileges with themselves, they could not but be deeply prejudiced both against the Person and Doctrine of Christ.\n\nThe Philosophers despised Divine Inspiration, and secret Assistances, and had an ill Opinion of Miracles: And the Herd among the *Gentiles* were so accustomed to Pomp and Shew in their Religious Performances, that they must have nauseated the Christian Simplicity, and the corruption of their Morals must have made them uneasy at a Religion of so much strictness. All sorts of men lay under very strong Prejudices against this Religion; nor was there any one Article or Branch of it, that flattered any of the Interests, Appetites, Passions, or Vanities of Men, but all was very much to the contrary. They were warned to prepare for Trials and Crosses, and in particular for a severe and fiery Trial that was speedily to come upon them.\n\nThere was nothing of the way or manner of Impostors that appeared in the Methods in which the Gospel was propagated. When the Apostles saw that some were endeavouring to lessen them and their Authority, they took no fawning ways: They neither flattered nor spared those Churches that were under their care: They charged them home with their faults, and asserted their own Character in a strain that shewed they were afraid of no discoveries. They appeal’d to the Miracles that they had wrought, and to those Gifts and Divine Virtues of which they were not only possessed themselves, but which were by their Ministry conferred on others. The *demonstration of the Spirit,* or Inspiration that was in them, appeared in the *power,* that is,[^1] in the Miracles which accompanied it, and those they wrought openly in the sight of many Witnesses. An uncontested Miracle is the fullest Evidence that can be given of a Divine Commission.\n\nA Miracle is a Work that exceeds all the known Powers of Nature, and that carries in it plain Characters of a Power Superior to any Human power. We cannot indeed fix the bounds of the Powers of Nature; but yet we can plainly apprehend what must be beyond them. For Instance, We do not know what secret Virtues there may be in Plants and Minerals; But we do know that bare words can have no Natural Virtue in them to cure Diseases, much less to raise the Dead: We know not what force Imagination or Credulity may have in Critical Diseases; but we know that a Dead man has no Imagination: We know also, That Blindness, Deafness, and an Inveterate Palsey, cannot be cured by Conceit: Therefore such Miracles as the giving Sight to a Man born Blind, Speech to the Deaf and Dumb, and Strength to the Paralytick; but most of all, the giving Life to the Dead, and that not only to Persons laid out as Dead, but to one that was carried out to be Buried, and to another that had been four days Dead, and in his Grave; all this was done with a bare Word, without any sort of External Application; This, I say, as it is clearly above the Force of Imagination, so it is beyond the Powers of Nature.\n\nThese things were not done in the dark, nor in the presence of a few, in whom a particular confidence was put; but in full day-light, and in the sight of great Numbers, Enemies as well as Friends, and some of those Enemies were both the most enraged, and the most capable of making all possible Exceptions to what was done. Such were the Rulers of the Synagogues, and the *Pharisees* in our Saviour’s Time: And yet they could neither deny the Facts, nor pretend that there was any Deceit or Juglary in them. We have in this all possible reason to conclude, That both the things were truly done as they are related, and that no just Exception was or could be made to them.\n\nIf it is pretended, That those wonderful things were done by the Power of an Evil Spirit; That does both acknowledge the Truth of the Relation, and also its being Supernatural. This Answer taken from the Power of Evil Spirits, is sometimes to be made use of, when extraordinary things are well attested, and urged in proof of that which upon other Reasons we are assured is false. It is certain, That as we have a great power over vast quantities of gross and heavy Matter, which by the motion of a very subtile Body, our Animal Spirits we can master and manage: So Angels Good, or Bad, may by virtue of subtile Bodies, in which they may dwell, or which upon occasion they may assume, do many things vastly above either our Force to do, or our Imagination to apprehend how it is done by them. Therefore an Action, that exceeds all the known Powers in Nature, may yet be done by an Evil Spirit that is in Rebellion against its Maker, and that designs to impose upon us by such a mighty performance. But then the measure by which we must judge of this, is by considering what is the End or Design driven at in such a wonderful Work: If it is a good one, if it tends to reform the Manners of Men, to bring them off from Magick, Idolatry and Superstition, to the Worship of one Pure and Eternal Mind: And if it tends to Reform their Actions, as well as their Speculations, and their Worship; to turn them from Immorality, Falsehood, and Malice, to a Pure, a Sincere, and a Mild Temper; if it tends to Regulate Society, as well as to Perfect the Nature and Faculties of every single man; Then we may well conclude, That no evil Spirit can so far depart from its own Nature, as to join its Forces, and co-operate in such a Design:[^2] For then the *Kingdom of Satan could not stand, if he were thus divided against himself,* according to what our Saviour said, when this was Objected against the Miracles that he wrought.\n\nThese are all the General Considerations that concur to prove the Truth of the History of the Gospel, of which the Resurrection and Ascension of Christ are the Two main Articles; for they being well proved, give Authority to all the rest. As to the Resurrection in particular, it is certain the Apostles could not be deceived in that matter: They saw Christ frequently after he Rose from the Dead; they met him once with a great Company of Five hundred with them: They heard him Talk and Argue with them; he opened the Scriptures to them with so peculiar an Energy, that they felt their Hearts set on fire, even when they did not yet perceive that it was He himself: They did not at first either look for his Resurrection, nor believe those who reported him risen: They made all due Enquiry, and some of them went beyond all reasonable bounds in their doubting: So far were they from an easy and scon-imposed-on Credulity. His Sufferings and their own Fears had so amazed them, that they were contriving how to separate and disperse themselves, when he at first appeared to them. Men so full of Fear, and so far from all Hope, are not apt to be easy in believing. So it must be concluded, That either the account which the Apostles gave the World of Christ’s Resurrection is true, or they were gross Impostors: since it is clear, That the Circumstances and Numbers mentioned in that History, shew there could be no deception in it. And it is as little possible to conceive, that there could be any Imposture in it: For not to repeat again, what has been already said, That they were under no Temptations to set about any such Deceit, but very much to the contrary; and that there is no reason to think they were either bad enough to enter upon such a design, or capable and skilful enough to manage it; they being many of ‘em illiterate Fishermen of *Galilee,* who had no Acquaintance at *Jerusalem* to furnish them with that which might be necessary for executing such a contrivance. The Circumstances of that Transaction are to be well examined, and then it will appear, that no Number of bold and dextrous men, furnished with all Advantages whatsoever, could have effected this matter.\n\nGreat Numbers had been engaged in the procuring our Saviour to be Crucified: The whole *Sanhedrim,* besides Multitudes of the People, who upon all occasions are easily drawn in to engage in Tumultuary Commotions: All these were concerned to examine the Event of this matter. He was Buried in a New Sepulchre lately hewed out of a Rock, so that there was no coming at it by any secret ways: A Watch was set; and all this at a time, in which the Full-Moon gave a great Light all the Night long: And *Jerusalem* being very full of People, who were then there in great Numbers to keep the Passover, that being the second Night of so vast a Rendevouz, it is reasonable to think, That great Numbers were walking in the Fields, or at least might be so, some later, and some earlier. Now if an Imposture was to be set about, the Guard was to be frighted or mastered, which could not be done without giving the Alarm, and that must have quickly brought a Multitude upon them. Christ’s Body must have been disposed of: Some other Tomb was to be lookt for to lodge it in: The Wounds that were in it would have made it to be soon known if found.\n\nHere a bold Attempt was to be undertaken, by a company of poor irresolute Men, who must trust one another intirely, otherways they knew all might be soon discovered. One of their Number had betrayed Christ a few days before: Another had forsworn him, and all had forsaken him: And yet these men are supposed all of the sudden so firm in themselves, and so sure of one another, as to venture on the most daring thing that was ever undertaken by men, when not a Circumstance could ever be found out to fix upon them the least suspicion. The *Priests* and the *Pharisees* must be thought a strange stupid fort of Creatures, if they did not examine where the Apostles were all that Night: Besides many other particulars, which might have been a thread to lead them into strict Inquiries, unless it was because they believed the Report that the Watch had brought them of Christ’s Rising again. When they had this certain reason to believe it, and yet resolved to oppose it, the only thing they could do, was to seem to neglect the Matter, and only to decry it in general as an Imposture, without going into Particulars; which certainly they would not have done, if they themselves had not been but too sure of the Truth of it.\n\nWhen all this is laid together, it is the most unreasonable thing imaginable, to think that there was an Imposture in this Matter, when no Colour nor shadow of it ever appeared, and when all the Circumstances, and not only probabilities, but even Moral possibilities are so full to the contrary.\n\nThe Ascension of Christ has not indeed so full a proof: Nor is it capable of it, neither does it need it; for the Resurrection well proved, makes that very credible. For this we have only the Testimony of the Apostles, who did all attest that they saw it, being all together in an open Field: When Christ was Walking and Discoursing with them; and when he was Blessing them, he was parted from them: They saw him Ascend, till a Cloud received him, and took him out of their sight. And then Two Angels appeared to them, and assured them,[^3] That *he should come again in like manner as they had seen him Ascend.* Here is a very particular Relation, with many Circumstances in it, in which it was not possible for the Apostles to be mistaken: So that there being no reason to suspect their Credit, this rests upon that Authority. But Ten days after, it received a much clearer Proof: When the Holy Ghost was poured out on them in so visible a manner, and with most remarkable effects. Immediately upon it they spoke with divers Tongues, and wrought many Miracles, and all in the Name of Christ. They did often and solemnly disclaim their doing any of those wonderful things by any power of their own: They owned that all that they had or did was derived to them from *Jesus* of *Nazareth,*[^4] of whose Resurrection and Ascension they were appointed to be the Witnesses.\n\nChrist’s coming again to judge the World at the last day, is so often affirmed by himself in the Gospel, and is so frequently mentioned in the Writings of his Apostles, that this is a main part of his Doctrine: So that his Resurrection, Ascension, together with the Effusion of the Holy Ghost, having in general proved his Mission, and his whole Doctrine, this is also proved by them. Enough seems to be said in Proof of all the parts of this Article; it remains only that somewhat should be added in Explanation of them.\n\nAs to the Resurrection, it is to little purpose to Enquire, whether our Saviour’s Body was kept all the while in a compleat Organisation, that so by this Miracle it might be preserved in a Natural State for his Soul to re-enter it: Or whether by the Course of Nature the vast Number of the inward Conveyances that are in the Body were stopt; and if all of a sudden, when the time of the Resurrection came, all was again put in a vital State, fit to be animated by his Soul. There must have been a Miracle either way: So it is to little purpose to enquire into it. The former, though a continued Miracle, yet seemes to agree more fully to these words, *Thou wilt not suffer thy Holy One to see corruption.* It is to as little purpose to enquire how our Saviour’s new Body was supplied with Blood; Since he had lost the greatest part of it on the Cross. Whether that was again by the power of God brought back into his Veins, or whether as he himself had formerly said, That *Man lives not by bread alone, but by every word that proceeds out of the mouth of God,* Blood was supplied by Miracle: Or whether his Body that was then of the Nature of a Glorified Body, though yet on Earth, needed the supplies of Blood to furnish new Spirits, for serving the natural Functions; He Eating and Drinking so seldom, that we may well believe it was done rather to satisfy his Apostles, than to answer the Necessities of Nature: These are Curiosities that signify so little, if we could certainly resolve them, that it is to no purpose to enquire about them, since we cannot know what to determine in them. This in general is certain, that the same Soul returned back to the same Body; so that the same Man who died, rose again; and that is our Faith. We need not trouble our selves with enquiring how to make out the Three Days of Christ’s being in the Grave; Days stand in the common acceptation, for a Portion of a Day. We know the *Jews* were very exact to the Rest on the Sabbath, so the Body was without question laid in the Grave before the Sun-set on *Friday*; so that was the First day; the Sabbath was a compleat one; and a good part of the Third day, that is, the Night, with which the *Jews* began to count the day, was over before he was raised up.\n\nAs for his stay on Earth forty days, we cannot pretend to give an account of it; whether his Body was passing through a slow and Physical Purification, to be meet for Ascending; or whether he intended to keep a proportion between his Gospel and the Law of *Moses*; that as he suffered at the time of their killing the Passover, so the Effusion of the Holy Ghost was fixed for *Pentecost,* and that therefore he would stay on Earth till that time was near, not to put his Apostles upon too long an expectation without his Presence; which might be necessary to animate them, till they should be endued with Power from on high. As to the manner of his Ascension, it is also questioned whether the Body of Christ as it ascended, was so wonderfully changed, as to put on the Subtility and Purity of an Ethereal Body; or whether it 〈…〉 same Form in Heaven that it had on Earth; or if it put on a new one: It is more probable that it did; and that the wonderful Glory that appeared in his Countenance and whole Person at his Transfiguration, was a manifestation of that more permanent Glory to which it was to be afterwards exalted. It seems probable from what St. *Paul* says,[^5] *(That flesh and blood shall not inherit the kingdom of God,* which relates to our glorified Bodies, when *we shall bear the Image of the second* and *the heavenly Adam)* that Christ’s Body has no more the modifications of Flesh and Blood in it; and that the Glory of the Celestial Body is of another Nature and Texture than that of the Terrestrial. It is easily imagined how this may be, and yet the Body to be numerically the same:[^6] For all Matter being uniform, and capable of all sort of Motion, and by consequence of being either much grosser or much purer, the same Portion of Matter that made a thick and Heavy Body here on Earth, may be put into that Purity and Fineness as to be no longer a fit Inhabitant of this Earth, or to breath this Air, but to be meet to be transplanted into Ethereal Regions.\n\nChrist as he went up into Heaven, so he had the whole Government of this World put into his hands, and the whole Ministry of Angels put under his Command, even in his Human Nature. So that *all things are now in subjection to him.* All Power and Authority is derived from him,[^7] and he does whatsoever he pleases both in Heaven and Earth. *In him all fulness dwells.* And as the *Mosaical* Tabernacle being filled with Glory, the Emanations of it did by the *Urim* and *Thummim* enlighten and direct that People; so out of that Fulness that dwelt Bodily in Christ, there is a constant Emanation of his Grace and Spirit descending on his Church. He does also intercede for us at his Father’s Right-hand, where he is preparing a place for us. The meaning of all which is this, That as he is vested with an unccnceivable high degree of Glory, even as Man, so the Merit of his Death is still fresh and entire; and in the virtue of that, the Sins of all that come to God through him, claiming to his Death as to their Sacrifice, and obeying his Gospel, are pardoned, and they are *sealed by his Spirit until the day of Redemption.* In conclusion, when all God’s design with this World is accomplished, it shall be set on Fire, and all the great Parts of which it is composed, as of Elements, shall be melted and burnt down; and then when by that Fire probably the Portions of Matter which was in the Bodies of all who have lived upon Earth, shall be so far refined and fixed, as to become both Incorruptible and Immortal, then they shall be made meet for the Souls that formerly animated them, to re-enter every one into his own Body, which shall be then so moulded as to be a Habitation fit to give it everlasting Joy or everlasting Torment.\n\nThen shall Christ appear visibly in some very conspicuous Place, in the Clouds of Heaven, where every Eye shall see him; He shall appear in his *own glory,* that is, in his Human glorified Body:[^8] He shall appear in the *glory of his angels,* having vast Numbers of these about him, attending on him: But which is above all, he shall appear in *his Father’s glory,* that is, there shall be then a most wonderful Manifestation of the Eternal Godhead dwelling in him; and then shall he pass a final Sentence upon all that ever lived upon Earth, according to all that they have done in the Body, whether it be good or bad. The Righteous shall ascend as he did, and shall meet him in the Clouds, and be for ever with him; and the Wicked shall sink into a state of Darkness and Misery, of unspeakable Horror of Mind, and everlasting Pain and Torment.\n\n[^1]: 1 Cor. 2.4.\n[^2]: Mat. 12 25, 26.\n[^3]: Acts 1.11▪\n[^4]: Acts 3.12, 16.\n[^5]: 1 Cor. 15.50.\n[^6]: Ver. 40.\n[^7]: 1 Cor. 15.27, 28.\n[^8]: Luk. 9.26."},{"number":5,"title":"Of the Holy Ghost","part":null,"questions":[],"paragraphs":["5.1"],"clauses":[],"items":[],"text":"> The Holy Ghost proceeding from the Father and the Son, is of one Substance, Majesty, and Glory with the Fathei and the Son, very and Eternal God.\n\nIn order to the explaining this Article, we must consider, *First,* The Importance of the Term *Spirit,* or *Holy Spirit. Secondly,* His *Procession* from the *Father* and the *Son.* And *Thirdly,* That he is truly God, of the same *Substance* with the *Father* and the *Son.* Spirit signifies Wind or Breath, and in the Old Testament it stands frequently in that Sense: The Spirit of God, or Wind of God, stands sometimes for a high and strong Wind; but more frequently it signifies a secret Impression made by God on the Mind of a Prophet: So that the *Spirit of God,* and *the Spirit of Prophecy* are set in opposition to the vain Imaginations, the false Pretences, or the Diabolical Illusions of those who assumed to themselves the Name and the Authority of a Prophet, without a true Mission from God: But when God made Representations either in a Dream, or in an Extasy, to any Person, or imprinted a sense of his Will on their Minds, together with such necessary Characters as gave it Proof and Authority, this was an Illapse from God, as a Breathing from him on the Soul of the Prophet.\n\nIn the New Testament this word *Holy Ghost* stands most commonly for that wonderful Effusion of those Miraculous Virtues that was poured out at *Pentecost* on the Apostles; by which their Spirits were not only exalted with extraordinary degrees of Zeal and Courage, of Authority and Utterance, but they were furnished with the Gifts of Tongues and of Miracles. And besides that first and great Effusion, several Christians received particular Talents and Inspirations, which are most commonly expressed by the word *Spirit* or *Inspiration.* Those inward Assistances. by which the Frame and Temper of Mens Minds are changed and renewed, are likewise called *the Spirit,* or *the Holy Spirit,* or *Holy Ghost.* So Christ said to *Nicodemus,*[^1] That *except a man was born of water and of the Spirit, he cannot see the kingdom of God*; and that *his heavenly Father would give the Holy Spirit to every one that asked him.* By these it is plain, that extraordinary or miraculous Inspirations are not meant, for these are not every Christian’s Portion; there is no question made of all this.\n\nThe main question is, Whether by *Spirit,* or *Holy Spirit,* we are to understand one Person, that is the Fountain of all those Gifts and Operations; or whether by *One Spirit* is only to be meant the Power of God flowing out and shewing it self in many wonderful Operations. The Adversaries of the Trinity will have the *Spirit* or *Holy Spirit* to signify no Person, but only the Divine Gifts or Operations. But in opposition to this it is plain, that in our Saviour’s last and long Discourse to his Disciples,[^2] in which he promised to send them his Spirit, he calls him *another Comforter,* to be sent in his stead, or to supply his Absence; and the whole Tenor of the Discourse runs on him as a *Person:*[^3] *He shall abide with you: He shall guide you into all truth; and shew you things to come: He shall bring all things into your remembrance: He shall convince the world of sin, of righteousness, and of judgment.* In all those places he is so plainly spoken of, not as a Quality or Operation, but as a Person; and that without any Key or Rule to understand the Words otherwise, that this alone may serve to determine the matter now in dispute. Christ’s Commission to *Preach* and *Baptize* in the Name of *the Father, the Son,* and *the Holy Ghost,* does plainly make him a Person, since it cannot be said that we are to be called by the Name of a Virtue or Operation. St. *Paul* does also in a long Discourse upon the Diversity of Gifts,[^4] Administrations, and Operations, ascribe them all to *one Spirit,* as their Authot and Fountain; of whom he speaks as of a Person, distributing these in order to several Ends, and in different Measures.[^5] He speaks of the Spirit’s *searching all things, of his interceeding for us,* of our *grieving the Spirit, by which we are sealed.* This is the Language used concerning a Person, not a Quality. *All these,* says he, *worketh that one and the self-same Spirit, dividing to every man severally as he will.* Now it is not to be conceived, how that both our Saviour and his Apostles should use the Phrase of a Person so constantly in speaking of the *Spirit,* and should so critically and in the way of Argument pursue that Strain, if he is not a Person: They not only insist on it, and repeat it frequently, but they draw an Argument from it for Union and Love, and for mutual Condescension and Sympathy. Upon all these grounds it is evident, that the *Holy Spirit* is in the Scripture proposed to us as a Person, under whose Oeconomy all the various Gifts, Administrations, and Operations that are in the Church, are put.\n\nThe Second Particular relating to this Article, is the *Procession* of this *Spirit* from the *Father* and the *Son.* The Word *Procession,* or as the Schoolmen term it, *Spiration,* is only made use of in order to the naming this Relation of the *Spirit* to the *Father* and *Son,* in such a manner as may best answer the sense of the word *Spirit*: For it must be confessed that we can frame no explicite Idea of this matter: and therefore we must speak of it either strictly in Scripture-Words, or in such Words as arise out of them, and that have the same Signification with them. It is therefore a vain Attempt of the Schoolmen, to undertake to give a reason why the Second Person is said to be *generated,* and so is called *Son,* and the Third to *proceed,* and so is called *Spirit.* All these Subtilties can have no Foundation, and signify nothing towards the clearing this matter, which is rather darkned than cleared by a pretended Illustration. In a word, as we should never have believed this Mystery if the Scripture had not revealed it to us, so we understand nothing concerning it, besides what is contained in the Scriptures: And therefore, if in any thing, we must think soberly upon those Subjects. The Scriptures call the Second, *Son,* and the Third, *Spirit*; so Generation and Procession are words that may well be used, but they are words concerning which we can form no distinct Conception. We only use them because they belong to the words *Son* and *Spirit.* The *Spirit,* in things that we do understand, is somewhat that proceeds, and the Son is a Person begotten, we therefore believing that the Holy Ghost is a *Person,* apply the word *Procession* to the manner of his Emanation from the Father; though at the same time we must acknowledge that we have no distinct Thought concerning it. So much in general concerning *Procession.* It has been much controverted whether the *Holy Spirit* proceeds from the *Father* only, or from the *Father* and the *Son.*\n\nIn the first Disputes concerning the Divinity of the *Holy Ghost* with the *Macedonians* who denied it, there was no other Contest, but whether he was truly God, or not. When that was settled by the Council of *Constantinople,* it was made a part of the Creed; but it was only said that he *Proceeded* from the *Father:* And the Council of *Ephesus* soon after that, fixed on that Creed, decreeing that no Additions should be made to it: Yet about the end of the Sixth Century, in the *Western* Church an Addition was made to the Article, by which the Holy Ghost was affirmed to *proceed from the Son* as well as from the Father. And when the *Eastern* and *Western* Churches in the Ninth Century fell into an humour of quarrelling upon the account of Jurisdiction, after some time of Anger, in which they seem to be searching for matter to reproach one another with, they found out this difference: The *Greeks* reproached the *Latins* for thus adding to the Faith, and corrupting the Ancient Symbol, and that contrary to the Decree of a General Council. The *Latins* on the other hand, charged them for detracting from the Dignity of the *Son:* And this became the chief Point in Controversy between them.\n\nHere was certainly a very unhappy Dispute; inconsiderable in its Original, but fatal in its Consequences. We of this Church, though we abhor the Cruelty of condemning the *Eastern* Churches for such a difference, yet do receive the Creed according to the usage of the *Western* Churches; And therefore though we do not pretend to explain what *Procession* is, we believe according to the Article, That the *Holy Ghost proceeds* both from the *Father* and the *Son:* Because in that Discourse of our Saviour’s that contains the Promise of the *Spirit,* and that long Description of him as a *Person,* Christ not only says, That *the Father will send the Spirit in his name,* but adds, That *he will send the Spirit;*[^6] and though he says next, *who proceedeth from the Father,* yet since he sends him,[^7] and that he was to supply his room, and to act in his Name, this implies a Relation, and a sort of Subordination in the *Spirit* to the *Son.* This may serve to justify our adhering to the Creeds, as they had been for many Ages received in the *Western* Church: But we are far from thinking that this Proof is so full and explicite, as to justify our Separating from any Church, or condemning it, that should stick exactly to the first Creeds, and reject this Addition.\n\nThe Third Branch of the Article is, That this Holy Ghost or Person thus proceeding, is truly God, of the same Substance with the Father and the Son. That he is God, was formerly proved by those Passages in which the whole Trinity in all the Three Persons is affirm’d: But besides that, *the lying to the Holy Ghost* by *Ananias* and *Saphira,* is said to be *a lying not unto men,*[^8] *but to God. His being called another Comforter; his teaching all things; his guiding into all truth; his telling things to come; his searching all things, even the deep things of God; his being* called *the Spirit of the Lord,* in opposition to *the spirit of a man; his making intercession for us; his changing us into the same image with Christ;* are all such plain Characters of his being *God,* that those who deny that, are well aware of this, That if it is once proved that he is a Person, it will follow that he must be God; therefore all that was said to prove him a *Person,* is here to be remembred as a Proof that he is truly God. So that though there is not such a variety of Proofs for this, as there was for the Divinity of the *Son,* yet the Proof of it is plain and clear. And from what was said upon the First Article concerning the Unity of *God,* it is also certain, that if he is *God,* he must be *of one Substance, Majesty, and Glory, with the Father and the Son.*\n\n[^1]: John 3.3, 5, 6 Lu. 11.18.\n[^2]: John 14.16, 26.\n[^3]: John 16.8, 13.\n[^4]: 1 Cor. 12.4, 8, 9, 11, 13.\n[^5]: 1 Cor. 2.10. Rom. 8.26. Eph. 4.30.\n[^6]: Joh. 14.26.\n[^7]: Joh. 15.26.\n[^8]: Act. 5.34."},{"number":6,"title":"Of the Sufficiency of Holy Scriptures for Salvation","part":null,"questions":[],"paragraphs":["6.1","6.2","6.3","6.4"],"clauses":[],"items":[],"text":"> Holy Scripture containeth all things necessary to Salvation: So that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of Faith, or be thought requisite or necessary to Salvation. In the Name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church.\n>\n> Of the Names and Number of the Canonical Books,\n> \n> | | | |\n> |---|---|---|\n> | *Genesis* | The First Book of *Samuel* | The Book of *Hester* |\n> | *Exodus* | The Second Book of *Samuel* | The Book of *Job* |\n> | *Leviticus* | The First Book of *Kings* | The *Psalms* |\n> | *Numbers* | The Second Book of *Kings* | The *Proverbs* |\n> | *Deuteronomy* | The First Book of *Chronicles* | *Ecclesiastes* or Preacher |\n> | *Joshua* | The Second Book of *Chronicles* | *Cantica* or Song of *Solomon* |\n> | *Judges* | The First Book of *Esdras* | Four Prophets the greater |\n> | *Ruth* | The Second Book of *Esdras* | Twelve Prophets the less. |\n>\n> And the other Books (as *Hierom* saith) the Church doth read for Example of Life, and Instruction of Manners, but yet it doth not apply them to Establish any Doctrine: Such are these following.\\\n> The Third Book of *Esdras*\\\n> The Fourth Book of *Esdras*\\\n> The Book of *Tobias*\\\n> The Book of *Judith*\\\n> The rest of the Book of *Esther*\\\n> The Book of *Wisdom*\\\n> *Jesus* the Son of *Syrach*\\\n> *Baruch* the Prophet\\\n> The Song of the Three Children\\\n> The *History* of *Susanna*\\\n> Of *Bel* and the *Dragon*\\\n> The Prayer of *Manasses*\\\n> The First Book of *Maccabees*\\\n> The Second Book of *Maccabees.*\n>\n> All the Books of the New Testament as they are commonly received, we do receive, and account them Canonical.\n\nIn this Article are Two important Heads, and to each of them a proper consequence does belong. The First is, That the Holy Scriptures do contain all things necessary to Salvation; The Negative Consequence that ariseth out of that, is, That no Article that is not either Read in it, or that may not be proved by it, is to be required to be believed as an Article of Faith, or to be thought necessary to Salvation. The Second is, The settling the Canon of the Scripture both of Old and New Testament; and the consequence that arises out of that, is, The rejecting the Books commonly called *Apocryphal,* which though they may be Read by the Church, *for Example of Life, and Instruction of Manners*; yet are no part of the Canon, nor is any Doctrine to be Established by them.\n\nAfter the main Foundations of Religion in General in the belief of a God, or more specially of the Christian Religion in the Doctrine of the Trinity, and of the Death, Resurrection, and Ascension of Christ, are laid down; The next Point to be settled, is, What is *the Rule of this Faith,* where is it to be found, and with whom is it lodged? The Church of *Rome* and We do both agree, that the Scriptures are of Divine Inspiration: Those of that Communion acknowledge, That every thing which is contained in Scripture, is true, and comes from God; but they add to this, That the Books of the New Testament were occasionally written, and not with the design of making them the full Rule of Faith, but that many things were delivered Orally by the Apostles; which if they are faithfully Transmitted to us, are to be received by us with the same Submission and Respect that we pay to their Writings: And they also believe, That these Traditions are conveyed down infallibly to us, and that to distinguish betwixt true and false Doctrines and Traditions, there must be an infallible Authority lodged by Christ with his Church. We on the contrary affirm, That the Scriptures are a compleat *Rule of Faith,* and that the whole Christian Religion is contained in them, and no where else; and although we make great use of Tradition, especially that which is most Ancient and nearest the Source, to help us to a clear understanding of the Scriptures; yet as to Matters of Faith we reject all Oral Tradition, as an incompetent mean of conveying down Doctrines to us, and we refuse to receive any Doctrine, that is not either expresly contained in Scripture, or clearly proved from it.\n\nIn order to the opening and proving of this, it is to be considered, what God’s design in first ordering *Moses,* and after him all Inspired Persons to put things in Writing, could be: it could be no other than to free the World from the Uncertainties and Impostures of *Oral Tradition.* All Mankind being derived from one common Source, it seems it was much easier in the first Ages of the World, to preserve the Tradition pure, than it could possibly be afterwards: There were only a few things then to be delivered concerning God; as, That he was one Spiritual Being, That he had Created all things, That he alone was to be Worshipped and Served; the rest relating to the History of the World, and chiefly of the first Man that was made in it. There were also great advantages on the side of *Oral Tradition,* the first men were very long-liv’d, and they saw their own Families spread extreamly, so that they had on their side both the Authority which long Life always has, particularly concerning Matters of Fact, and the credit that Parents have naturally with their own Children, to secure Tradition. Two Persons might have conveyed it down, from *Adam* so *Abraham; Methuselah* lived above Three hundred years while *Adam* was yet alive, and *Sem* was almost an hundred when he died, and he lived much above an hundred years in the same time with *Abraham,* according to the *Hebrew.* Here is a great period of Time filled up by Two or Three Persons: And yet in that Time the Tradition of those very few things in which Religion was then comprehended, was so Universally and Intirely corrupted, that it was necessary to correct it by immediate Revelation to *Abraham:* God intending to have a peculiar People to himself out of his Posterity, commanded him to forsake his Kindred and Country, that he might not be corrupted with an Idolatry, that we have reason to believe was then but beginning among them. We are sure his Nephew *Laban* was an *Idolater:* And the danger of mixing with the rest of Mankind was then so great, that God ordered a Mark to be made on the Bodies of all descended from him, to be the *Seal of the Covenant,* and the Badge and Cognisance of his Posterity: By that distinction, and by their living in a wandring and unfixed manner, they were preserved for some time from Idolatry: God intending afterwards to settle them in an Instituted Religion. But though the Beginnings of it, I mean the Promulgation of the Law on Mount *Sinai,* was one of the most amazing things that ever happened, and the fittest to be Orally conveyed down, the Law being very short, and the Circumstances in the delivery of it most astonishing; and though there were many Rites, and several Festivities appointed chiefly for the carrying down the Memory of it; though there was also in that dispensation, the greatest advantage imaginable for securing this Tradition, all the main Acts of their Religion being to be performed in one Place, and by men of one Tribe and Family; as they were also all the Inhabitants of a small Tract of Ground, of one Language, and by their Constitutions oblig’d to maintain a constant Commerce among themselves: They having further a continuance of Signal Characters of God’s Miraculous Presence among them, such as the Operation of the Water of Jealousy, the Plenty of the Sixth Year to supply them all the Sabbatical Year, and till the Harvest of the following Year: Together with a Succession of Prophets that followed one another, either in a constant course, or at least soon after one another; but above all, the Presence of God which appeared in the Cloud of Glory, and in those Answers that were given by the *Urim* and *Thummim,* all which must be confessed to be advantages on the side of Tradition, vastly beyond any that can be pretended to have been in the Christian Church. Yet notwithstanding all these, God commanded *Moses* to write all their Law, as the Ten Commandments were by the Immediate Power or Finger of God, writ on Tables of Stone. When all this is laid together and well considered, it will appear, That God by a particular Oeconomy intended then to secure Revealed Religion from the doubtfulness and uncertainties of Oral Tradition.\n\nIt is much more reasonable to believe, That the Christian Religion, which was to be spread to many remote Regions, among whom there could be little Communication, should have been fixed in its first beginnings by putting it in▪ Writing, and not left to the looseness of Reports and Stories. We do plainly see, That though the methods of knowing and communicating Truth, are now furer and better fixed, than they have been in most of the Ages which have passed since the beginnings of this Religion; yet in every Matter of Fact such additions are daily made, as it happens to be Reported, and every Point of Doctrine is so variously stated, that if Religion had not a more assured bottom than Tradition, it could not have that Credit paid to it that it ought to have; If we had no greater certainty for Religion, than Report, we could not believe it very firmly, nor venture upon it: So in order to the giving this Doctrine such Authority as is necessary for attaining the great ends proposed in it, the conveyance of it must be clear and unquestionable; otherwise as it would grow to be much mixed with Fable, so it would come to be looked on as all a Fable. Since then Oral Tradition, when it had the utmost Advantages possible of its side, failed so much in the conveyance both of Natural Religion, and of the Mosaical, we see that it cannot be relied on as a certain method of preserving the Truths of Revealed Religion.\n\nIn our Saviour’s Time, Tradition was set up on many occasions against him, but he never submitted to it: On the contrary he reproached the *Jews* with this, That they had *made the Laws of God of no effect by their Traditions*;[^1] and he told them, That they *worshipped God in vain, when they taught for Doctrines the Commandments of men.* In all his Disputes with the *Pharisees,* he appealed to *Moses* and the *Prophets,* he bade them *search the scriptures, for in them,* said he, *ye think ye have eternal life, and they testify of me. Ye think* is by the Phraseology of that time, a word that does not refer to any particular *Conceit* of theirs; but imports, That as they *thought,* so in them they had *Eternal Life.* Our Saviour justifies himself and his Doctrine often by words of Scripture, but never once by Tradition. We see plainly, That in our Saviour’s Time, the Tradition of the Resurrection was so doubtful among the *Jews,* that the *Sadducees,* a formed Party among them, did openly deny it. The Authority of Tradition had likewise imposed two very mischievous Errors upon the strictest Sect of the *Jews,* that adhered the most firmly to it: The one was, That they understood the Prophecies concerning the *Messias* sitting on the *Throne of David* literally: They thought that in imitation of *David,* he was not only to free his own Country from a Foreign Yoke, but that he was to subdue, as *David* had done, all the Neighbouring Nations. This was to them a Stone of Stumbling and a Rock of Offence; so their adhering to their Traditions proved their ruin in all Respects. The other Error, to which the Authority of Tradition led them, was their preferring the Rituals of their Religion to the Moral Precepts that it contained: This not only corrupted their own Manners, while they thought that an Exactness of Performing, and a Zeal in Asserting, not only the Ritual Precepts that *Moses* gave their Fathers, but those Additions to them which they had from Tradition, that were accounted hedges about the Law: That this, I say, might well excuse or atone for the most heinous Violations of the Rules of Justice and Mercy: But this had yet another worse effect upon them, while it possessed them with such prejudices against our Saviour and his Apostles, when they came to see that they set no value on those practices that were recommended by Tradition, and that they preferred pure and sublime Morals, even to Mosaical Ceremonies themselves, and set the *Gentiles* at liberty from those observances. So that the ruin of the *Jews,* their rejecting the *Messias,* and their persecuting his followers, arose chiefly from this Principle that had got in among them of believing Tradition, and of being guided by it.\n\nThe Apostles in all their Disputes with the *Jews,* make their Appeals constantly to the Scriptures; they set a high Character on those of *Berea* for examining them, and comparing the Doctrine that they preached,[^2] with them. In the Epistles to the *Romans, Galatians* and *Hebrews,* in which they pursue a thread of Argument, with relation to the Prejudices that the *Jews* had taken up against Christianity, they never once argue from Tradition, but always from the Scriptures; They do not pretend only to disparage Modern Tradition, and to set up that which was more Ancient: They make no such distinction, but hold close to the Scriptures. When St. *Paul* sets out the Advantages that *Timothy* had by a Religious Education, he mentions this, *That of a Child he had known the holy Scriptures,*[^3] *which were able to make him wise unto Salvation, through Faith which was in Christ Jesus:* That is, the Belief of the Christian Religion was a Key to give him a right understanding of the Old Testament; and upon this occasion St. *Paul* adds, *All Scripture* (that is, the whole Old Testament) *is given by Divine Inspiration*; (or as others render the words) *All the divinely Inspired Scripture is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the man of God may be perfect, throughly furnished unto all good works.* The New Testament was writ on the same design with the Old; that as St. *Luke* expresses it, *We might know the certainty of those things wherein we have been instructed:*[^4] *These things were written,* saith St. *John, that ye might believe, that Jesus is the Christ, the Son of God, and that believing ye might have life through his Name.* When St. *Peter* knew by a special Revelation that he was near his End, he writ his Second Epistle,[^5] that they might have that as a mean of keeping *those things always in remembrance after his death,* Nor do the Apostles give us any hints of their having left any thing with the Church to be conveyed down by an Oral Tradition, which they themselves had not put in writing: They do sometimes refer themselves to such things as they had delivered to particular Churches; but by Tradition in the Apostles days, and for some Ages after, it is very clear, that they meant only the conveyance of the Faith, and not any unwritten Doctrines: They reckoned the Faith was a sacred *depositum* which was committed to them; and that was to be preserved pure among them. But it were very easy to shew in the continued Succession of all the first Christian Writers, That they still Appealed to the Scriptures, That they Argued from them, That they Condemned all Doctrines that were not contained in them; and when at any time they brought human Authorities to justify their Opinions or Expressions, they contented themselves with a very few, and those very late Authorities: So that their design in vouching them seems to be rather to clear themselves from the Imputation of having innovated any thing in the Doctrine, or in the ways of expressing it, than that they thought those Authorities were necessary to prove them by. For in that case they must have taken a great deal more pains than they did, to have followed up, and proved the Tradition much higher than they went.\n\nWe do also plainly see that such Traditions as were not founded on Scripture, were easily corrupted, and on that account were laid aside by the succeeding Ages: Such were the Opinion of Christ’s Reign on Earth for a Thousand years; The Saints not seeing God till the Resurrection; The necessity of giving Infants the Eucharist; The Divine Inspiration of the 70 Interpreters; besides some more important Matters, which in respect to those Times are not to be too much descanted upon. It is also plain, That the *Gnosticks,* the *Valentinians,* and other Hereticks, began very early to set up a Pretension to a Tradition delivered by the Apostles to some particular persons, as a Key for understanding the secret meanings that might be in Scripture; in opposition to which, both *Irenaeus, Tertullian,* and others,[^6] make use of Two sorts of Arguments: The one is the Authority of the Scripture it self, by which they confuted their Errors. The other is a Point of Fact, That there was no such Tradition. In asserting this, they appeal to those Churches which had been founded by the Apostles, and in which a Succession of Bishops had been continued down. They say, in these we must search for Apostolical Tradition. This was not said by them as if they had designed to establish Tradition, as an Authority distinct from, or equal to the Scriptures: But only to shew the falshood of that pretence of the Hereticks, and that there was no such Tradition for their Heresies as they gave out.\n\nWhen this whole Matter is considered in all its parts, such as, 1*st,* That nothing is to be believed as an Article of Faith, unless it appears to have been Revealed by God. 2*dly,* That Oral Tradition appears both from the Nature of Man, and the Experience of former Times, to be an incompetent conveyer of Truth. 3*dly,* That some Books were written for the conveyance of those Matters, which have been in all Ages carefully preserved and esteemed sacred. 4*thly,* That the Writers of the First Ages do always Argue from, and Appeal to these Books: And 5*thly,* That what they have said without Authority from them, has been rejected in succeeding Ages; the Truth of this Branch of our Article is fully made out.\n\nIf what is contain’d in theScripture in express words, is theObject of our Faith; then it will follow, That whatsoever may be proved from thence, by a just and lawful consequence, is also to be believed. Men may indeed Err in framing these Consequences and Deductions, they may mistake or stretch them too far; but though there is much Sophistry in the World, yet there is also true Logick, and a certain Thread of Reasoning. And the sense of every Proposition being the same, whether expressed always in the same or in different words; then whatsoever appears to be clearly the sense of any place of Scripture, is an Object of Faith, tho it should be otherwise expressed than as it is in Scripture, and every just Inference from it must be as true as the Proposition it self is: Therefore it is a vain cavil to ask express words of Scripture for every Article. That was the Method of all the Ancient Hereticks: Christ and his Apostles Argued from the words and passages in the Old Testament, to prove such things as agreed with the true sense of them, and so did all the Fathers; and therefore so may we do.\n\nThe great Objection to this, is, That the Scriptures are dark, That the same place is capable of different Senses, the Literal and the Mystical: And therefore since we cannot understand the true Sense of the Scripture, we must not Arguefrom it, but seek for an Interpreterofit, on whom we may depend. All Sects Argue from thence, and fancy that they find their Tenets in it: And therefore this can be no sure way of finding out sacred Truth, since so many do err that follow it. In Answer to this, it is to be considered, That the Old Testament was delivered to the whole Nation of the *Jews*; that *Moses* was read in the Synagogue, in the hearing of the Women and Children; that whole Nation was to take their Doctrine and Rules from it: All Appeals were made to the Law and to the Prophets among them: And though the Prophecies of the Old Testament were in their Stile and whole Contexture dark, and hard to be understood; yet when so great a Question as this, Who was the true *Messias?* came to be examined, the proofs urged for it, were Passages in the Old Testament. Now the Question was, How these were to be understood? No Appeal was here made to Tradition, or to Church-Authority, but only by the Enemies of our Saviour. Whereas he and his Disciples urge these passages in their true sense, and in the consequences that arose out of them. They did in that, Appeal to the rational Faculties of those to whom they spoke. The Christian Religion was at first delivered to poor and simple Multitudes, who were both illiterate and weak; the Epistles, which are by much the hardest to be understood of the whole New Testament, were Addressed to the whole Churches to all the *Faithful* or *Saints*; that is, to all the Christians in those Churches. These were afterwards read in all their Assemblies. Upon this it may reasonably be asked, Were these Writings clear in that Age, or were they not? If they were not, it is unaccountable why they were addressed to the whole Body, and how they came to be received and entertained as they were. It is the End of Speech and Writing, to make things to be understood, and it is not supposable, That Men Inspired by the Holy Ghost, either could not or would not express themselves so as that they should be clearly understood. It is also to be observed, That the New Dispensation is opposed to the Old, as Light is to Darkness, an Open Face to a Veiled, and Substance to Shadows. Since then the Old Testament was so clear, that *David* both in the 19*th,* and most copiously in the 119*th Psalm,* sets out very fully, the Light which the Laws of God gave them in that darker State, we have much more reason to conclude, That the New Dispensation should be much brighter: If there was no need of a certain Expounder of Scripture then, there is much less now. Nor is there any Provision made in the New for a sure Guide: No Intimations are given where to find one: From all which we may conclude, That the Books of the New Testament were clear in those days, and might well be understood by those to whom they were at first addressed. If they were clear to them, they may be likewise clear to us: For though we have not a full History of that Time, or of the Phrases and Customs, and particular Opinions of that Age; yet the vast Industry of the succeeding Ages, of these two last in particular, has made such discoveries, besides the other collateral advantages which Learning and a Niceness in Reasoning has given us, that we may justly reckon, that though some Hints in the Epistles, which relate to the particulars of that Time, may be so lost, that we can at best but make conjectures about them; yet upon the whole matter, we may well understand all that is necessary to Salvation, in the Scripture.\n\nWe may indeed fall into Mistakes as well as into Sins; And into Errors of Ignorance, as well as into Sins of Ignorance. God has dealt with our Understandings as he has dealt with our Wiils: He proposes our Duty to us, with strong Motives to Obedience; he promises us inward Assistances, and accepts of our sincere Endeavours: And yet this does not hinder many from perishng Eternally, and others from falling into great Sins, and so running great danger of Eternal Damnation; and all this is because God has left our Wills free, and does not constrain us to be good: He deals with our Understandings in the same manner; he has set his Will, and the knowledge of Salvation before us, in Writings that are framed in a simple and plain Stile, in a Language that was then common, and is still well understood, that were at first designed for common Use: They are soon read, and it must be confessed that a great part of them is very clear: So we have reason to conclude, that if a man reads these carefully and with an honest Mind; if he prays to God to direct him, and follows sincerely what he apprehends to be true, and practises diligently those Duties that do unquestionably appear to be bound upon him by them, that then he shall find out enough to save his Soul; and that such Mistakes as lye still upon him, shall either be cleared up to him by some happy Providence, or shall be forgiven him by that Infinite Mercy, to which his Sincerity and Diligence is well known. That bad men should fall into grievous Errors, is no more strange, than that they should commit heinous Sins: And the Errors of good men, in which they are neither wilful nor insolent, will certainly be forgiven, as well as their Sins of Infirmity. Therefore all the ill use that is made of the Scripture, and all the Errors that are pretended to be proved by it, do not weaken its Authority or Clearness. This does only shew us the danger of Studying them with a biassed or corrupted mind, of reading them too carelesly, of being too curious in going farther than as they open matters to us; and in being too implicite in adhering to our Education, or in Submitting to the Dictates of others.\n\nSo far I have explained the First Branch of this Article. The Consequence that arises out of it is so clear, that it needs not be proved: *That therefore nothing ought to be esteemed an Article of Faith, but what may be found in it, or proved from it.* If this is our Rule, our entire and only Rule, then such Doctrines as are not in it, ought to be rejected; and any Church that adds to the Christian Religion, is erroneous for making such Additions, and becomes Tyrannical if she imposes them upon all her Members, and requires positive Declarations, Subscriptions, and Oaths concerning them. In so doing she forces such as cannot have Communion with her, but by affirming what they believe to be false, to withdraw from that which cannot be had without departing from the Truth. So all the Additions of the Five Sacraments, of the Invocation of Angels and Saints, of the worshipping of Images, Crosses and Relicks; of the Corporal Presence in the Eucharist; of the Sacrifice offered in it, for the dead as well as for the living, together with the Adoration offered to it, with a great many more, are certainly Errors, unless they can be proved from Scripture; and they are intolerable Errors, if as the Scripture is express in opposition to them, so they defile the Worship of Christians with Idolatry: But they become yet most intolerable, if they are imposed upon all that are in that Communion, and if Creeds or Oaths in which they are affirmed, are required of all in their Communion. Here is the main ground of justifying our forming our selves into a distinct Body from the *Roman* Church, and therefore it is well to be considered. The further discussing of this will come properly in, when other Particulars come to be examined.\n\nFrom hence I go to the Second Branch of this Article, which gives us the Canon of the Scripture. Here I shall begin with the New Testament; for though in order the Old Testament is before the New, yet the Proof of the one being more distinctly made out by the concurring Testimonies of other Writers, than can possibly be pretended for the other, and the New giving an Authority to the Old, by asserting it so expresly, I shall therefore prove first the Canon of the New Testament. I will not urge that of the Testimony of the Spirit, which many have had recourse to: This is only an Argument to him that feels it, if it is one at all; and therefore it proves nothing to another person; besides, the utmost that with reason can be made of this, is that a good man feeling the very powerful Effects of the Christian Religion on his own Heart, in the reforming his Nature, and the calming his Conscience, together with those Comforts that arise out of it, is convinced in general of the Whole of Christianity, by the happy Effects that it has upon his own Mind: But it does not from this appear how he should know that such Books and such Passages in them should come from a Divine Original, or that he should be able to distinguish what is Genuine in them from what is Spurious. To come therefore to such Arguments as may be well insisted upon and maintained.\n\nThe Canon of the New Testament as we now have it, is fully proved from the Quotations out of the Books of the New Testament, by the Writers of the First and Second Centuries; such as *Clemens, Ignatius, Justin, Irenaeus,* and several others. *Papias,* who conversed with the Disciples of the Apostles, is cited by *Eusebius* in confirmation of St. *Matthew’s* Gospel, which he says was writ by him in *Hebrew*:[^7] He is also cited to prove that St. *Mark* writ his Gospel from St. *Peter*’s Preaching; which is also confirmed by *Clemens* of *Alexandria*; not to mention later Writers. *Irenaeus* says St. *Luke* writ his Gospel according to St. *Paul*’s Preaching,[^8] which is supported by some Words in St. *Paul’s* Epistles that relate to Passages in that Gospel; yet certainly he had likewise other Vouchers; those *who from the beginning were Eye-witnesses and Ministers of the Word*; though the whole might receive its full Authority from St. *Paul*’s Approbation. St. *John* writ later than the other Three; so the Testimonies concerning his Gospel are the fullest and the most particular.[^9] *Irenaeus* has laboured the Proof of this matter with much Care and Attention: He lived within an Hundred years to St. *John,* and knew *Policarp* that was one of his Disciples: After him come *Tertullian* and *Origen,* who speak very copiously of the Four Gospels;[^10] and from them all the Ecclesiastical Writers have without any doubting or Controversy acknowledged and cited them, without the least shadow of any Opposition, except what was made by *Marcion* and the *Manichees.*\n\nNext to these Authorities we appeal to the Catalogues of the Books of the New Testament, that are given us in the Third and Fourth Centuries, by *Origen* a Man of great Industry, and that had examined the State of many Churches; by St. *Athanasius,* by the Council of *Laodicea* and *Carthage*;[^11] and after these we have a constant Succession of Testimonies, that do deliver these as the Canon universally received. All this laid together, does fully prove this Point; and that the more clearly when these Particulars are considered. 1. That the Books of the New Testament were read in all their Churches, and at all their Assemblies, so that this was a Point in which it was not easy for men to mistake. 2*dly,* That this was so near the Fountain, that the Originals themselves of the Apostles were no doubt so long preserved. 3*dly,* That both the *Jews,* as appears from *Justin Martyr,* and the *Gentiles,*[^12] as appears by *Celsus,* knew that these were the Books in which the Faith of the Christians was contained. 4*thly,* That some question was made touching some of them, because there was not that clear or general knowledge concerning them, that there was concerning the others; yet upon fuller enquiry all acquiesced in them. No doubt was ever made about Thirteen of St. *Paul*s Epistles; because there were particular Churches or Persons to whom the Originals of them were directed:[^13] But the Strain and Design of that to the *Hebrews* being to remove their Prejudices, that high one which they had taken up against St. *Paul* as an Enemy to their Nation, was to be kept out of view, that it might not blast the good Effects which were intended by it; yet it is cited oftner than once by *Clemens* of *Rome*: And though the Ignorance of many of the *Roman* Church, who thought that some Passages in it favoured the Severity of the *Novatians,*[^14] that cut off Apostates from the hopes of Repentance, made them question it, of which mention is made both by *Origen, Eusebius,* and *Jerome,* who frequently affirm, that the *Latin* Church, or the *Roman,* did not receive it; yet *Athanasius* reckons both this and the Seven General Epistles among the Canonical Writings. *Cyril* of *Jerusalem,* who had occasion to be well informed about it, says, that he delivers his Catalogue from the Church, as she had received it from the Apostles, the Ancient Bishops, and the Governors of the Church; and reckons up in it both the Seven General Epistles, and the Fourteen of St. *Paul.* So does *Ruffin,* and so do the Councils of *Laodicea* and *Carthage*;[^15] the Canons of the former being received into the Body of the *Canons* of the *Universal Church.*[^16] *Irenaeus, Origen,* and *Clemens* of *Alexandria,* cite the Epistle to the *Hebrews* frequently. Some question was made of the Epistle of St. *James,*[^17] the Second of St. *Peter,* the Second and Third of St. *John,* and St. *Jude*’s Epistle. But both *Clemens* of *Rome, Ignatius,* and *Origen,* cite St. *Jame*’s Epistle: *Eusebius* says it was known to most, and read in most Christian Churches: The like is testified by St. *Jerom.* St. *Peter*’s Second Epistle is cited by *Origen* and *Firmilian*; and *Eusebius* says it was held very useful even by those who held it not Canonical; But since the First Epistle was never questioned by any, the Second that carries so many Characters of its Genuineness, such as St. *Peter*’s Name at the Head of it, the mention of the Transfiguration, and of his being an Eye-witness of it,[^18] are evident Proofs of its being writ by him. The Second and Third Epistles of St. *John* are cited by *Irenaeus, Clemens,* and *Dennis* of *Alexandria,* and by *Tertullian.* The Epistle of St. *Jude* is also cited by *Tertullian.* Some of those General Epistles were not addressed to any particular Body or Church, that might have preserved the Originals of them, but were sent about in the nature of Circular Letters; so that it is no wonder if they were not received so early, and with such an Unanimity, as we find concerning the Four Gospel’s, the *Acts of the Apostles,* and Thirteen of St. *Paul*’s Epistles. These being first fixed upon by an unquestioned and undisputed Tradition, made that here was a Standard once ascertained to judge the better of the rest: So when the matter was strictly examined, so near the Fountain that it was very possible and easy to find out the Certainty of it, then in the beginning of the Fourth Century the Canon was settled, and universally agreed to. The Stile and Matter of the Revelation, as well as the designation of *Divine* given to the Author of it, gave occasion to many Questions about it: *Clemens* of *Rome* cites it as a Prophetical Book:[^19] *Justin Martyr* says it was writ by *John,* one of Christ’s Twelve Apostles: *Irenaeus* calls it the Revelation of St. *John* the Disciple of our Lord, writ almost in our own Age, in the End of *Domitian’s* Reign. *Melito* writ upon it; *Theophilus of Antioch, Hyppolitus, Clemens,* and *Dennis of Alexandria, Tertullian, Cyprian,* and *Origen* do cite it: And thus the Canon of the New Testamentseems to be fullymade outbythe concurrent Testimony of the several Churches immediately after the Apostolicaltime.\n\nHere it is to be observed, that a great difference is to be made between all this and the Oral Tradition of a Doctrine, in which there is nothing fixed or permanent, so that the whole is only Report carried about and handed down. Whereas here is a Book, that was only to be copied out and read publickly, and by all Persons, between which the difference is so vast, that it is as little possible to imagine how the one should continue pure, as how the other should come to be corrupted. There was never a Book of which we have that reason to be assured that it is genuine, that we have here. There hapned to be constant Disputes among Christians from the Second Century downward, concerning some of the most important Parts of this Doctrine; and by both sides these Books were appealed to: And though there might be some Variations in Readings and Translations, yet no question was made concerning the Canon, or the Authenticalness of the Books themselves; unless it were by the *Manichees,* who came indeed to be called Christians, by a very enlarged way of speaking; since it is justly strange how men who said that the Author of the Universe, and of the *Mosaical* Dispensation, was an Evil God; and who held that there were Two Supreme Gods, a Good and an Evil one; how such men, I say, could be called Christians.\n\nThe Authority of those Books is not derived from any Judgment that the Church made concerning them; but from this, That it was known that they were writ, either by men who were themselves the Apostles of Christ, or by those who were their Assistants and Companions, at whose Order, or under whose Direction and Approbation it was known that they were written and published. These Books were received and known for such, in the very Apostolical Age it self; so that many of the Apostolical men, such as *Ignatius* and *Polycarp,* lived long enough to see the Canon generally received and settled. The suffering and depressed state of the First Christians was also such, that as there is no reason to suspect them of Imposture, so it is not at all credible that an Imposture of this kind could have passed upon all the Christian Churches. A man in a Corner might have forged the *Sibylline* Oracles, or some other Pieces which were not to be generally used; and they might have appeared soon after, and Credit might have been given too easily to a Book or Writing of that kind: But it cannot be imagined, that in an Age in which the belief of this Doctrine brought men under great Troubles, and in which Miracles and other extraordinary Gifts were long continued in the Church, that, I say, either False Books could have been so early obtruded on the Church as True, or that True Books could have been so vitiated as to lose their Original Purity, while they were so universally read and used; and that so soon; or that the Writers of that very Age and of the next, should have been so generally and so grosly imposed upon, as to have cited Spurious Writings for True. These are things that could not be believed in the Histories or Records of any Nation: Though the Value that the Christians set upon these Books, and the constant use they made of them, reading a parcel of them every Lord’s Day, make this much less supposable in the Christian Religion, than it could be in any other sort of History or Record whatsoever. The early spreading of the Christian Religion to so many remote Countries and Provinces, the many Copies of these Books that lay in Countries so remote, the many Translations of them that were quickly made, do all concur to make the Impossibility of any such Imposture the more sensible. Thus the Canon of the New Testament is fixed upon clear and sure Grounds.\n\nFrom thence without any further Proof, we may be convinced of the Canon of the Old Testament. Christ does frequently cite *Moses* and the Prophets; he appeals to them; and though he charged the *Jews* of that time, chiefly their Teachers and Rulers, with many Disorders and Faults, yet he never once so much as insinuated that they had corrupted their Law, or other Sacred Books; which if true, had been the greatest of all those Abuses that they had put upon the People. Our Saviour cited their Books according to the Translation that was then in Credit and common Use amongst them. When one asked him which was the great Commandment, he answered, *How readest thou?* And he proved the chief things relating to himself, his Death and Resurrection, from the Prophecies that had gone before; which ought to have been fulfilled in him: He also cites the Old Testament,[^20] by a Threefold Division of the *Law of Moses, the Prophets,* and *the Psalms*; according to the Three Orders of Books into which the *Jews* had divided it. The *Psalms,* which was the first among the Holy Writings, being set for that whole Volume. St. *Paul* says, That *to the Jews were committed the Oracles of God*:[^21] He reckons that among the chief of their Privileges, but he never blames them for being unfaithful in this Trust; and it is certain that the *Jews* have not corrupted the chief of those Passages that are urged against them to prove Jesus to have been the Christ. So that the Old Testament, at least the Translation of the LXX Interpreters, which was in common use and in high esteem among the *Jews* in our Saviour’s time, was as to the main, faithful and uncorrupted. This might be further urged from what St. *Paul* says concerning those Scriptures which *Timothy* had learned of a Child; these could be no other than the Books of the Old Testament. Thus if the Writings of the New Testament are acknowledged to be of Divine Authority, the full Testimony that they give to the Books of the Old Testament, does sufficiently prove their Authority and Genuineness likewise. But to carry this matter yet further:\n\n*Moses* wrought such Miracles both in *Egypt,* in passing through the *Red-Sea,* and in the Wilderness, that if these are acknowledg’d to be true, there can be no question made of his being sent of God, and authorized by him to deliver his Will to the *Jewish* Nation. The Relation given of those Miracles represents them to be such in themselves, and to have been acted so publickly, that it cannot be pretended they were Tricks, or that some bold Asserters gained a Credit to them by affirming them. They were so publickly transacted, that the Relations given of them are either downright Fables, or they were clear and uncontested Characters of a Prophet authorized of God. Nor is the Relation of them made with any of those Arts that are almost necessary to Impostors. The *Jewish* Nation is all along represented as froward and disobedient, apt to murmur and rebel. The Laws it contains, as to the Political part, are calculated to advance both Justice and Compassion, to awaken Industry, and yet to repress Avarice. Liberty and Authority are duly tempered; the moral part is pure, and suitable to Human Nature, though with some Imperfections and Tolerances which were connived at, but yet regulated: And for the Religious part, Idolatry, Magick, and all Human Sacrifices were put away by it: When we consider what remains are left us of the Idolatry of the *Egyptians,* and what was afterward among the *Greeks* and *Romans,* who were Polite and well constituted as to their Civil Laws and Rules, and may be esteem’d the most refin’d Pieces of Heathenism, we do find a Simplicity and Purity, a Majesty and Gravity, a Modesty with a Decencyin the *Jewish* Rituals, to which the others can in no sort be compar’d.\n\nIn the Books of *Moses,* no design for himself appears; his Posterity were but in the Crowd, *Levites,* without any Character of Distinction; and he spares neither himself nor his Brother, when there was occasion to mention their Faults, no more than he does the rest of his Countrymen. It is to be further considered, that the Laws and Policy appointed by *Moses,* settled many Rules and Rites that must have perpetuated the Remembrance of them. The Land was to be divided by Lot, and every Share was to descend in an Inheritance: The frequent Assemblies at *Jerusalem* on the Three great Festivals, the Sabbaths, the New Moons, the Sabbatical Year, and the great Jubilee, the Law of the double Tythe, the Sacrifices of so many different kinds, the distinctions of Meats, the Prohibition of eating Blood, together with many other Particulars, were all founded upon it. Now let it be a little considered, whether the Foundation of all this, I mean the Five Books of *Moses* could be a Forgery or not. If the *Pentateuch* was delivered by *Moses* himself to the *Jews,* and received by them as the Rule both of their Religion and Policy, then it is not possible to conceive, but that the Recital of all that is contained from the Book of *Exodus* to the End of *Deuteronomy,* was known by them to be true; and this establishes the Credit of the whole. But if this is not admitted, then let it be considered in what time it can possibly be supposed that this Imposture could have appeared. There is a continued Series of Books of their History, that goes down to the *Babylonish* Captivity; so if there was an Imposture of this sort set on foot in that time, all that History must have been made upon it, and an account must have been given of the discovery of those Books; otherwise the Imposture must have been too weak to have gain’dCredit. Whereas on the contrary, thewholeThread of their History represents these Books to have been always amongst them.\n\nThe discovery made in the Reign of *Josias,* cannot be supposed to be of this sort; since how much disorder soever the long and wicked Reign of *Manasses* might have brought them under, and what havock soever might have been made of the Writings that were held Sacred among them, yet it was impossible that a Series of Forged Laws and Histories could have been put upon them; of which there was still a continued Memory preserved among them, and that they could be brought to believe that a Book and a Law full of so much History, and of so many various and unusual Rites founded upon it, had been held Sacred among them for many Ages; if it was but a new Invention. Therefore this is an extravagant Conceit: So that the Book that was then found in the Temple, was either the Original of the Law written by *Moses*’s own hand;[^22] for so the Words may be rendred; or it may be understood of some of the last Chapters of *Deuteronomy,*[^23] which seem by the Tenor of them to have been at first a Book by themselves, tho afterwards joined to the rest of *Deuteronomy*; and in the Collection that *Josias* was making, these might be wanting at first; and in these there are such severe Threatnings, that it was no wonder if aHeart so tender as *Josias*’s,[^24] was verymuch affected at the readingthem.\n\nUpon the whole matter there is no Period in the whole History of the *Jews,* to which any suspicion of such an Imposture can be fasten’d before the *Babylonish* Captivity: So it must be laid either upon the times of Captivity, or soon after their Return out of it. Now, not to observe that men in such Circumstances, are seldom capable of things of that nature, Can it be imagined that a Series of Books that run through many Ages, could have been framed so particularly, and yet so exactly, that nothing in any concurrent History could ever be brought to disprove any part of it? That such a thing could pass in so short a time upon a whole Nation, while so many men remembred or might well remember what they had been before the Captivity, if they had not all known that it was true, is a most inconceivable thing. These Books were so far from being disputed, though we see their Neighbours the *Samaritans* were inclined enough to contest every thing with them, that all acquiesced in them, and in that second beginning of their being a State, as it is opened in the Books of *Esdras* and *Nehemiah,* and in *Daniel,* and theThree Prophets of the second Temple, all the other Books were received among them without dispute: And their Law was in such high esteem, that about Two hundredYears after that, theKing of *Egypt* did with much Entreaty. and at a vast Charge, procure a Translation of it to be made in *Greek.*\n\nThe *Jewish* Nation, as they live much within themselves, where it is safe for them to profess their Religion, so they have had the Divine Authority of their Books so deeply infused into them from Age to Age, that now above Sixteen hundred Years, though it is not possible for them to practise the main parts of their Religion, and though they suffer much for professing it, yet they do still adhere to it, and practise as much of it as they can by the Law it self, which ties the chief Performances of that Religion to one determinate Place. This is a Firmness which has never yet appeared in any other Religion besides the *Jewish* and the Christian: For all the several Shapes of Heathenism have often changed, and they all went off as soon as the Government that supported them fell, and that another came in its place. Whereas these have subsisted long, not only without the support of Civil Power, but under many severe Persecutions: which is at least a good Moral Argument to prove, that these Religions had another Foundation, and a deeper Root than any other Religion could ever pretend to. Yet after all, it is not to be denied, but that in the Collection that was made of the Books of the Old Testament after the Captivity, by *Ezra* and others, or after that burning of many of the Books of their Law under *Antiochus Epiphanes* mentioned in the Book of *Maccabees,* that some disorder might happen;[^25] that there might be such regard had to some Copies, as not to alter some manifest faults that were in them, but that instead of that, they might have marked on the Margent that which was the true Reading: And a Superstitious conceit might have afterwards crept in, and continued in After-Ages of a mysteryin that matter, upon their first letting theseFaults continue in the Text with the Marginal Annotation of the Correction of them. There might be also other Marginal Annotations of the Modern Names of Places set against the Ancient ones, to guide the Reader’s judgment; and afterwards the Modern Name might haue been writ instead of the Ancient one. These are things that might naturally enough happen: And will serve to resolve many Objections against the Text of the Old Testament. All the Numbers of Persons as well as of Years might also have been writ in Numerical Letters, though afterwards they came all to be set down in words at large: And while they were in Letters, as some might have been worn out, and lost in Ancienter Copies, so others were by the resemblance of some Letters, very like to be mistaken: Nor could Mens Memories serve them so well to correct mistakes in Numbers as in other Matters. This may shew a way to reconcile many seeming differences between the Accounts that are variously stated in some of the Books of the Bible, and between the *Hebrew* and the *Septuagint.* In these Matters our Church has made no Decision; and so Divines are left to a just freedom in them.\n\nIn general we may safely rely upon the Care and Providence of God, and the Industry of Men, who are naturally apt to preserve things of that kind entire, which are highly valued among them. And therefore we conclude, That the Books of the Old Testament are preserved pure down to us, as to all those things for which they were written; that is, in every thing that is either an Object of Faith, or a Rule of Life: And as to lesser Matters which visibly have no Relation to either of these, there is no reason to think that every Copier was so divinely guided, that no small Error might surprize him. In Fact, we know that there are many various Readings, which might have arisen from the haste and carelesness of Copiers, from their guessing wrong that which appeared doubtful or imperfect in the Copy, and from a superstitious adhering to some apparent Faults, when they found them in Copies of a Venerable Antiquity. But when all those variousReadings are compar’d together, it appears that as theyare inconsiderable, so they do not concern ourFaith, nor ourMorals; the setting which right was the main end of Revelation. The most important diversity relates to Chronology; But the account of time, especially in the first Ages, is of no Consequence to our believing right, or to our living well: And therefore if some Errors or Mistakes should appear to be among those different Readings, these give no just cause to doubt of the whole: And indeed, considering the many Ages through which those Books have past, we have much more reason to wonder, that they are brought down to us so entire, and so manifestly genuine in all their main and important parts, than that we should see some prints of the frailty of those who copied and preserved them.\n\nIt remains only upon this Head to consider what Inspiration and an Inspired Book is, and how far that Matter is to be carried. When we talk with one another, a Noise is made in the Air that strikes with such Vibrations on the Ears of others, that by the motion thereby made on the Brain of another, we do convey our Thoughts to another person: So that the Impression made on the Brain is that which communicates our Thoughts to another. By this we can easily apprehend how God may make such Impressions on mens Brains, as may convey to them such things as he intends to make known to them.\n\nThis is the General Notion of Inspiration; in which the manner and degree of the Impression, may make it at the least as certain that the Motion comes from God, as a Man may be certain that such a thing was told him by such a person, and not by any other. Now there may be different degrees both of the Objects that are revealed, and of the manner of the Revelation. To some it may be given in charge to deliver Rules and Laws to men: And because that ought to be expressed in plain words without Pomp or Ornament, therefore upon such occasions the Imagination is not to be much agitated; but the impression must be made so naked, that the Understanding may clearly apprehend it; and by consequence that it may be plainly expressed. In others, the design may be only to employ them in order to the awakening men to observe a Law already received and owned: That must be done with such pompous Visions of Judgments coming upon the Violation of those Laws, as may very much alarm those to whom they are sent: Both the Representations and the Expressions must be fitted to excite men, to terrify, and so to reform them. Now because the Imagination, whether when we are Transported in our Thoughts being awake, or in Dreams, is capable of having those Scenes acted upon it, and of being so excited by them, as to utter them with pompous Figures, and in a due Rapidity; This is another way of Inspiration that is strictly called *Prophecy* in the Old Testament. A great deal of the Stile used in this must relate to the particulars of the time to which it belongs: Many Allusions, Hints, and Forms of Speech must be used, that are Lively and Proverbial; which cannot be understood, unless we had all those concurrent helps which are lost even in the next Age, if not preserved in Books, and so they must be quite lost after many Ages are past, when no other Memorials are left of the time in which they were transacted. This must needs make the far greater part of all the Prophetick Writings to be very dark to us: Not to insist upon the peculiar Genius of the Language in which the Prophets wrote, and on the common Customs of those Climates and Nations to this day, that are very different from our own.\n\nA Third degree of Inspiration might be, when there were no discoveries of Future Events to be made; but good and holy Men were to be inwardly excited by God, to compose such Poems, Hymns, and Discourses, as should be of great use both to give men clearer and fuller apprehensions of Divine things, and also insensibly to charm them with a pleasant and exalted way of Treating them. And if the Providence of God should so order them in the management of their Composures, that it may afterwards appear that Predictions were intermixed with them; yet they are not to be called Prophets, unless God had revealed to them the mystical intent of such Predictions: So that though the Spirit of God Prophesied in them, yet they themselves not understanding it, are not be accounted Prophets. Of this last sort are the Books of the *Psalms, Job, Proverbs, Ecclesiastes, &c.*\n\nAccording to the different Order of these Inspirations was the Old Testament divided into Three Volumes. The Inspiration of the New Testament, is all to be reduced to the first sort, except the Revelation, which is purely and strictly Prophetical. The other parts of the New Testament are writ after a softer and clearer Illumination; and in a Style suitable to it. Now because Enthusiasts and Impostors may falsly pretend to Divine Commissions and Inspirations, it is necessary (both for the undeceiving of those who may be mis-led by a hot and ungoverned Imagination, and for giving such an Authority to men truly Inspired, as may distinguish them from false Pretenders) that the man thus Inspired should have some evident Sign or other, either some miraculous Action that is visibly beyond the Powers of Nature, or some particular discovery of somewhat that is to come, which must be so expressed, that the accomplishment of it may shew it to be beyond the Conjectures of the most sagacious: By one or both of those a Man must prove, and the World must be convinced, that he is sent and directed by God. And if such men deliver their Message in Writing, we must receive such Writings as Sacred and Inspired.\n\nIn these Writings some parts are Historical, some Doctrinal, and some Elenchtical or Argumentative. As to the Historical part, it is certain that whatsoever is delivered to us, as a matter truly transacted, must be indeed so: But it is not necessary when Discourses are reported, that the Individual words should be set down just as they were said, it is enough if the effect of them is reported: Nor is it necessary that the Order of Time should be strictly observed, or that all the Conjunctions in such Relations should be understood severely according to their Grammatical meaning: It is visible that all the Sacred Writers, write in a diversity of Style, according to their different Tempers, and to the various Impressions that were made upon them. In that the Inspiration left them to the use of their Faculties, and to their previous Customs and Habits: The design of Revelation as to this part of its Subject, is only to give such Representations of Matters of Fact, as may both work upon, and guide our belief: But the Order of Time, and the strict words having no influence that way, the Writers might dispose them and express them variously, and yet all be exactly true. For the Conjunctive Particles do rather import that one passage comes to be related after another, than that it was really transacted after it.\n\nAs to the Doctrinal parts, that is, the Rules of Life which these Books set before us, or the Propositions that are offered to us in them, we must entirely acquiesce in these, as in the Voice of God who speaks to us by the means of a Person, whom he by his Authorizing him in so wonderful a manner, obliges us to hear and believe. But when these Writers come to Explain or Argue, they use many Figures that were well known in that Age: But because the Signification of a Figure is to be taken from common use, and not to be carried to the utmost extent that the words themselves will bear, we must therefore enquire as much as we can, into the Manner and Phraseology of the time in which such Persons lived, which with Relation to the New Testament will lead us far: And by this we ought to govern the Extent and Importance of these Figures.\n\nAs to their Arguings, we are further to consider, that sometimes they Argue upon certain Grounds, and at other times they go upon Principles, acknowledged and received by those with whom they dealt. It ought never to be made the only way of proving a thing, to found it upon the concessions of those with whom we deal; yet when a thing is once truly proved, it is a just and usual way of confirming it, or at least of silencing those who oppose it, to shew that it follows naturally from those Opinions and Principles that are received among them. Since therefore the *Jews* had at the time of the writing of the New Testament, a peculiar way of Expounding many Prophecies and Passages in the Old Testament, it was a very proper way to convince them, to alledge many places according to their Key and Methods of Exposition. Therefore when Divine Writers argue upon any point, we are always bound to believe the Conclusions that their Reasonings end in, as parts of Divine Revelation: But we are not bound to be able to make out or even to assent to all the Premises made use of by them in their whole extent; unless it appears plainly that they affirm the Premises as expresly as they do the Conclusions proved by them.\n\nAnd thus far I have laid down such a Scheme concerning Inspiration and Inspired Writings, as will afford, to such as apprehend it aright, a Solution to most of these difficulties with which we are urged on the account of some passages in the Sacred Writings. The laying down a Scheme that asserts an immediate Inspiration which goes to the Stile and to every Tittle, and that denies any Error to have crept *into any of the Copies,* as it seems on the one hand to raise the Honour of the Scriptures very highly, so it lies open on the other hand to great difficulties which seem insuperable in that Hypothesis; whereas a middle way as it settles the Divine Inspiration of these Writings, and their being continued down genuine and unvitiated to us, as to all that, for which we can only suppose that Inspiration was given; so it helps us more easily out of all difficulties, by yielding that which serves to answer them, without weakening the Authority of the whole.\n\nI come in the last place to examine the Negative Consequence, that arises out of this Head, which excludes those Books commonly called Apocryphal, that are here rejected, from being a part of the Canon: And this will be easily made out. The chief reason that presses us Christians to acknowledge the Old Testament, is the Testimony that Christ and his Apostles gave to those Books, as they were then received by the *Jewish* Church; to whom *were committed the Oracles of God.* Now it is not so much as pretended, that ever these Books were received among the *Jews,* or were so much as known to them. None of the Writers of the New Testament cite or mention them; neither *Philo* nor *Josephus* speak of them. *Josephus* on the contrary says, they had only 22 Books that deserved belief, but that those which were written after the time of *Artaxerxes,* were not of equal credit with the rest: And that in that Period they had no Prophets at all. The Christian Church was for some Ages an utter Stranger to those Books. *Melito, Bishop* of *Sardis,* being desired by *Onesimus* to give him a perfect Catalogue of the Books of the Old Testament, took a Journey on purpose to the *East* to examine this matter at its Source: And having as he says made an exact Enquiry, he sent him the Names of them just as we receive the Canon; of which *Eusebius* says, that he has preserved it,[^26] because it contained all those Books which the Church owned. *Origen* gives us the same Catalogue according to the Tradition of the *Jews,* who divided the Old Testament into 22 Books,[^27] according to the Letters of their Alphabet. *Athanasius* reckons them up in the same manner to be 22, and he more distinctly says that he delivered those,[^28] as they had received them by Tradition,[^29] and as they were received by the whole Church of Christ, because some presumed to mix Apocryphal Books with the Divine Scriptures: And therefore he was set on it by the Orthodox Brethren, in order to declare the Canonical Books delivered as such by Tradition, and believed to be of Divine Inspiration. It is true, he adds, That besides these there were other Books which were not put into the Canon, but yet were appointed by the Fathers to be read by those who first come to be instructed in the way of Piety: And then he reckons up most of the Apocryphal Books. Here is the first mention we find of them, as indeed it is very probable they were made at *Alexandria,* by some of those *Jews* who lived there in great Numbers. Both *Hilary* and *Cyril* of *Jerusalem* give us the same Catalogue of the Books of the Old Testament, and affirm that they delivered them thus according to the Tradition of the Ancients. *Cyril* says, That all other Books are to be put in a Second Order.[^30] *Gregory Nazienzen* reckons up the 22 Books, and adds that none besides them are genuine. The words that are in the Article are repeated by St. *Jerom* in several of his Prefaces. And that which should determine this whole matter, is,[^31] That the Council of *Laodicea* by an express Canon delivers the Catalogue of the Canonical Books as we do, decreeing that these only should be read in the Church. Now the Canons of this Council were afterwards received into the Code of the Canons of the Universal Church; so that here we have the concurring sense of the whole Church of God in this matter.\n\nIt is true, the Book of the Revelation not being reckoned in it, this may be urged to detract from its Authority: But it was already proved, that that Book was received much Earlier into the Canon of the Scriptures, so the design of this Canon being to establish the Authority of those Books that were to be read in the Church, the darkness of the Apocalypse making it appear reasonable not to read it publickly, that may be the reason why it is not mentioned in it, as well as in some later Catalogues.\n\nHere we have four Centuries clear for our Canon, in Exclusion to all Additions. It were easy to carry this much further down, and to shew that these Books were never by any express definition received into the Canon, till it was done at *Trent:* And that in all the Ages of the Church even after they came to be much esteemed, there were divers Writers, and those generally the most learned of their time, who denied them to be a part of the Canon. At first many Writings were read in the Churches, that were in high reputation both for the sake of the Authors, and of the Contents of them, though they were never lookt on as a part of the Canon:[^32] Such were *Clemens*’s Epistle, the Books of *Hermas,* the Acts of the Martyrs, besides several other things which were read in particular Churches. And among these the Apocryphal Books came also to be read, as containing some valuable Books of Instruction, besides several Fragments of the *Jewish* History, which were perhaps too easily believed to be true. These therefore being usually read, they came to be reckoned among Canonical Scriptures: For this is the reason assigned in the Third Council of *Carthage,* for calling them Canonical, because they had received them from their Fathers as Books that were to be read in Churches: And the word *Canonical* was by some in those Ages used in a large sense, in opposition to spurious; so that it signified no more than that they were genuine. So much depends upon this Article, that it seemed necessary to dwell fully upon it, and to state it clearly.\n\nIt remains only to observe the Diversity between the Articles now Established, and those set forth by *K. Edward.* In the latter there was not a Catalogue given of the Books of Scripture, nor was there any distinction stated between the Canonical, and the Apocryphal Books. In those there is likewise a Paragraph, or rather a Parenthesis added after the words *proved thereby,* in these words, *Although sometimes it may be admitted by God’s faithful People as Pious, and conducing unto Order and Decency:* Which are now left out, because the Authority of the Church as to matters of Order and Decency, which was only intended to be asserted by this Period, is more fully explained and stated in the 35*th* Article.\n\n[^1]: Mat. 15.3▪ 6, 9. Joh. 5.39.\n[^2]: Act. 17.11.\n[^3]: 2 Tim. 3 15, 16.\n[^4]: Luk. 1.4. John. 20 31.\n[^5]: 2 Pet. 1 15.\n[^6]: Iren. I. 3. c. 1, 2, 3, 4, 5. Tertul. de presc. Cap. 20, 21, 25, 27, 28.\n[^7]: Lib. 3. Hist. c 39. c. 25.\n[^8]: Eus. l. 2. Hist. c. 15.\n[^9]: Lib. 3. cap. 11.\n[^10]: Tert. l. 4. cont. Mar. cap. 1. Orig. apud Eus. lib. 6. cap. 25.\n[^11]: Athan. in Synops. Conc. cap. 60. Carth. 3. c. 47.\n[^12]: Dial. cum Trypho.\n[^13]: Tertul. de Presc. cap. 36.\n[^14]: Orig. Ep. ad African. Orig. Exhort. ad Martyr. Eusec. Hist. lib. 6. c. 20. Hieron. Ep. ad. Dardan. Cyr. Catech. 4.\n[^15]: Apud Hieron. Tom. 4.\n[^16]: Can. 60. Can. 47.\n[^17]: Iren. l. 3. c. 38. Orig. l. 3. & 7. con. Cels. Dial. con. Marc. & Ep. ad Afric. Clem. Alex. Ignat. Ep. ad Ephe. Orig. Hom. 13. in Genes. Eus. Hist. l. 2. c. 22. l. 3. c· 24, 27. Hieron. Pref. in Ep. Jac. Orig. cont. Marcion. Firmil. Ep. 75. ap. Cypr. Eus. Hist. l. 3. c. 3.\n[^18]: Iren. l. 1. c. 13. Clem. Alex. Strom. 2. Tertul. de Carne Chr. c. 24. Euseb. Hist. l. 6. c. 24. Tertul. de cultu faem.\n[^19]: Clem. in Ep. ad Cor. Justin cont. Tryphon. Irenaeus l. 5. c. 30. Eus. Hist. l. 4. c. 24, 26. l. 5. c. 18. l. 7. c. 27.\n[^20]: Luke 24.44.\n[^21]: Rom. 3.2.\n[^22]: 2 Chron. 34.14.\n[^23]: Ch. 26.16. to the End of Deut.\n[^24]: Deut. 18. 〈◊〉 36. to 〈◊〉 End.\n[^25]: 1 Maccab. 1.56.\n[^26]: Euseb. hist▪ l. 4. c. 26.\n[^27]: In Psal. 1.\n[^28]: In Synop.\n[^29]: In Eppasch.\n[^30]: Catech. 4.\n[^31]: Can. 59. and 60.\n[^32]: Can. 47."},{"number":7,"title":"Of the Old Testament","part":null,"questions":[],"paragraphs":["7.1"],"clauses":[],"items":[],"text":"> The Old Testament is not contrary to the New: For both in the Old and New Testament Everlasting Life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the Old Fathers did look only for Transitory Promises.\n>\n> Although the Law given from God by *Moses,* as touching Ceremonies and Rites, do not bind Christian Men, nor the Civil-Precepts thereof ought of necessity to be received in any Commonwealth, yet notwithstanding no Christian Man whatsoever is free from the Obedience of the Commandments which are called Moral.\n\nThis Article is made up of the *Sixth* and the *Nineteenth* of King *Edward*’s Articles laid together: Only the *Nineteenth* of King *Edward*’s has these words after *Moral: Wherefore they are not to be heard, which teach that the Holy Scriptures were given to none but to the weak; and brag continually of the Spirit, by which they do pretend that all whatsoever they Preach is suggested to them; though manifestly contrary to the Holy Scriptures.* This whole Article relates to the *Antinomians,* as these last words were added by reason of the Extravagance of some Enthusiasts at that time; but that Madness having ceased in Queen *Elizabeth*’s time, it seems it was thought that there was no more occasion for those words.\n\nThere are Four heads that do belong to this Article: *First,* That the Old Testament is not contrary to the New. *Secondly,* That Christ was the Mediator in both Dispensations, so that Salvation was offered in both by him. *Thirdly,* That the Ceremonial and the Judiciary Precepts in the Law of *Moses* do not bind Christians. *Fourthly,* That the Moral Law does still bind all Christians.\n\nTo the first of these, The *Manichees* of old, who fancied that there was a Bad as well as a Good God, thought that these Two Great Principles were in a perpetual struggle; and they believed the Old Dispensation was under the Bad One, which was taken away by the New, that is the work of the Good God. But they who held such monstrous Tenets, must needs reject the whole New Testament, or very much corrupt it: since there is nothing plainer, than that the Prophets of the *Old* foretold the *New* with approbation; and the Writers of the *New* prove both their Commission and their Doctrine from Passages of the Old Testament. This therefore could not be affirmed without rejecting many of the Books that we own, and corrupting the rest. So this deserves no more to be considered.\n\nUpon this occasion it will be no improper Digression, to consider what Revelation those under the *Mosaical* Law, or that lived before it, had of the Messias: This is an Important Matter: It is a great Confirmation of the Truth of the Christian Religion, as it will furnish us with proper Arguments against the *Jews.* It is certain they have long had, and still have an Expectation of a Messias: Now the Characters and Predictions concerning this Person must have been fulfilled long ago, or the Prophecies will be found to be false; and if they do meet and were accomplish’d in our Saviour’s Person, and if no other Person could ever pretend to this, then that which is undertaken to be proved, will be fully performed. The first Promise to *Adam* after his Sin, speaks of an Enmity between the Seed of the Serpent and the Seed of the Woman:[^1] *It shall bruise thy head, and thou shalt bruise his heel*: The one might hurt the other in some lesser Instances, but the other was to have an entire Victory at last; which is plainly signified by the Figures of bruising the *Heel,* and bruising the *Head,* which was to be performed by one who was to bear this Character of being the Woman’s Seed. The next Promise was made to *Abraham, In thee shall all the families of the earth be blessed*:[^2] This was lodged in his Seed or Posterity, upon his being ready to offer up his Son *Isaac:* That Promise was renewed to *Isaac,* and after him to *Jacob*: When he was dying, it was lodged by him in the Tribe of *Judah,* when he prophesied, That *the Scepter should not depart from Judah, nor the Lawgiver from between his feet, till Shiloh should come; and the gathering of the people,* that is, of the *Gentiles, was to be to him.* It is certain the Ten Tribes were lost in their Captivity, whereas the Tribe of *Judah* was brought back, and continued to be a political Body under their own Laws, until a Breach was made upon that by the *Romans* first reducing them to the Form of a Province, and soon after that destroying them utterly: So that either that Prediction was not accomplished, or the *Shiloh,* the *Sent,* to whom the *Gentiles* were to be gathered, came before they lost their Scepter and Laws.\n\n*Moses* told the People of *Israel,* That *God was to raise up among them a Prophet like unto him,*[^3] *to whom they ought to hearken,* otherwise God would *require it of them.* The Character of *Moses* was, That he was a Lawgiver, and the Author of an entire Body of Instituted Religion, so they were to look for such a one.[^4] *Balaam* prophesied darkly of one whom he saw as at a great distance from his own time; and he spoke of a *Star that should come out of Jacob, and a Scepter out of Israel:* Some Memorial of which was probably preserved among the *Arabians.* In the Book of *Psalms* there are many things said of *David,* which seem capable of a much Auguster Sense than can be pretended to be answered by any thing that befel himself. What is said in the 2*d*, the 16*th*, the 22*d*, the 45*th*, the 102*d*, and the 110*th Psalms,* afford us copious Instances of this. Passages in these *Psalms* must be stretched by Figures that go very high, to think they were all fulfilled in *David* or *Solomon*: But in their Literal and largest Sense they were accomplished in Christ, to whom God said, *Thou art my Son, this day have I begotten thee.* In him that was verified, *Thou wilt not leave my Soul in hell, neither wilt thou suffer thy Holy One to see Corruption. His hands and his feet were pierced, and lots were cast upon his vesture.* Of him it may be strictly said, *Thy throne, O God, is for ever and ever.* To him that belonged, *The Lord said unto my Lord, Sit thou on my Right-hand, till I make thine enemies thy footstool.* And, *The Lord sware and will not repent, Thou art a Priest for ever after the order of Melchisedeck.*\n\nThe Prophets gave yet more express Predictions concerning the Messias. *Isaiah* did quiet the Fears of *Ahaz,* and of the House of *David,* by saying, *The Lord himself shall give you a sign, Behold,*[^5] *a Virgin shall conceive and bear a Son.* It was certainly no Sign for one that was a *Virgin,* to conceive afterwards and bear a Son; therefore the *Sign* or extroardinary thing here promised as a signal Pledge of God’s Care of the House of *David,* must lie in this, That one still remaining a *Virgin,* should conceive and bear a Son; not to insist upon the strict signification of the Word in the Original. The same Prophet did also foretell, That as this Messiah, or the *Branch,*[^6] should spring from the Stem of *Jesse,* so also he was to be full of the Spirit of the Lord; and *that the Gentiles should seek to him.*[^7] In another place he enumerates many of the Miracles that should be done by him: He was to give sight to the Blind, make the Deaf to hear, and the Lame to walk.[^8] He does further set forth his Character; not that of a Warrior or Conqueror; on the contrary, *He was not to cry nor strive,*[^9] *nor break the bruised reed, or quench the smoking flax;*[^10] *he was to bring forth judgment to the Gentiles, and the Isles were to wait for his Law.* There is a whole Chapter in the same Prophet,[^11] setting forth the Mean Appearance that the Messias was to make, the Contempt he was to fall under, and the Sufferings he was to bear; and that for the Sins of others, which were to be laid on him; so that his *Soul* or Life was to be made an *Offering for Sin,* in reward of which he was to be highly exalted. In another place his Mission is set forth, not in the Strains of War, or of Conquest, but of Preaching to the Poor,[^12] setting the Prisoners free as in a Year of Jubilee, and comforting the afflicted and such as mourned. In the two last Chapters of that Prophet mention is made more particularly of the *Gentiles* that were to be called by him, and the *Isles that were afar off,* out of whom God was to take some *for Priests and Levites*: Which shewed plainly, that a new Dispensation was to be opened by him, in which the *Gentiles* were to be *Priests and Levites,* which could not be done while the *Mosaical* Law stood, that had tied these Functions to the Tribe of *Levi,* and to the House of *Aaron. Jeremy* renewed the Promise to the House of *David,* of *a King that should reign and prosper;*[^13] *in whose days Judah and Israel were to dwell safely, whose name was to be, The Lord our Righteousness.* It is certain this Promise was never literally accomplished; and therefore recourse must be had to a Mystical Sense. The same Prophet gives a large Account of a *new Covenant that God was to make with the house of Israel,*[^14] *not according to the Covenant that he made with their fathers when he brought them out of Egypt.* We have also Two Characters given of that Covenant: one is, That *God would put his Law in their inward parts, and write it in their hearts;* that he would be their God, and that they should all be taught of him: The other is, *That he would forgive their iniquities, and remember their sin no more.* One of these is in opposition to their Law, that consisted chiefly in Rituals, and had no Promises of Inward Assistances; and the other is in opposition to the limited Pardon that was offered in that Dispensation, on the condition of the many Sacrifices that they were required to offer. There is a Prediction to the same purpose in *Ezekiel. Joel* prophesied of an extraordinary Effusion of the Spirit of God on great Numbers of Persons, Old and Young,[^15] that was to happen before the great and terrible Day of the Lord, that is, before the Final Destruction of *Jerusalem. Micah,* after he had foretold several things of the Dispensation of the *Messiah,*[^16] says that he was to come out of *Bethlehem Ephratah.*[^17] *Haggai* encouraged those who were troubled at the meanness of the Temple which they had raised after their return out of the Captivity. It had neither the outward Glory in its Fabrick that *Solomon*’s Temple had, nor the more real Glory of the *Ark,* with the *Tables of the Law;* of *Fire from Heaven on the Altar;* of a *Succession of Prophets;* of the *Urim and Thummin,* and the *Cloud* between the Cherubims, which last, strictly speaking, was the *Glory;* all which had been in *Solomon*’s Temple, but were wanting in that. In opposition to this, the Prophet in the Name of God promised, That he would in a *little while shake the heavens and the earth,* and *shake all Nations;* words that import some surprizing and great Change; upon which the *desire of all nations should come, and God would fill the house with his Glory;* and *the Glory of this latter house should exceed the Glory of the former, for in that place God would give Peace.* Here is a plain Prophecy, That this Templs was to have a *Glory,* not only equal but superior to the Glory of *Solomon*’s Temple: These Words are too August to be believed to have been accomplished, when *Herod* rebuilt the Temple with much Magnificence; for that was nothing in comparison of the real Glory, of the Symbols of the Presence of God, that were wanting in it, This cannot answer the Words, That the *desire of all Nations* was to come, and that God would *give Peace* in that Place. So that either this Prophecy was never fulfilled, or somewhat must be assigned during the Second Temple, that will answer those solemn Expressions, which are plainly applicable to our Saviour, who was the Expectation of the *Gentiles,* by whom Peace was made, and in whom the Eternal Word dwelt in a manner infinitely more August than in the Cloud of Glory. *Zechary* prophesied, That *their King,* by which they understood the Messias,[^18] was to be *meek and lowly,* and that he was to make his Entrance in a very mean Appearance, *riding on an Ass;* but yet under that, he was to *bring Salvation to them,* and they were to *rejoyce greatly in him. Malachi* told them, That *the Lord whom they sought,*[^19] *even the Messenger of the Covenant in whom they delighted, should suddenly come into his Temple;* and that the Day of his coming was to be dreadful; that he was to *refine and purify,* in particular, *the Sons of Levi;* and a terrible Destruction is denounced after that. One Character of his coming,[^20] was, That *Elijah the Prophet* was to come before *that great and dreadful Day,* who should convert many, Old and Young. Now it is certain that no other Person came, during the Second Temple, to whom these Words can be applied; so that they were not accomplished, unless it was in the Person of our Saviour, to whom all these Characters do well agree.\n\nBut to conclude with that Prophecy which of all others is the most particular: When *Daniel* at the End of the Seventy Years Captivity was interceeding for that Nation,[^21] an Angel was sent to him to tell him, That they were to have a new Period of *Seventy Weeks,* that is, Seven times Seventy Years, 490 Years; and that after Sixty two Weeks, *Messiah the Prince was to come, and to be cut off;* and that then the *People of a Prince should destroy the City and the Sanctuary;* and the *end of these was to be* as with *a Flood* or Inundation, and *Desolations were determined to the end of the War.* They were to be destroyed by Abominable Armies, that is, by Idolatrous Armies: They were to be made desolate, till an utter End or *Consummation* should be made of them. The Pomp with which this Destruction is set forth, plainly shews, that the Final Ruin of the *Jews* by the *Roman* Armies is meant by it. From which it is justly inferred, not only that if that Vision was really sent from God by an Angel to *Daniel,* and in consequence to that was fulfilled, then the Messiah did come, and was cut off during the continuance of *Jerusalem* and the Temple; but that it hapned within a Period of Time designed in that Vision. Time was then computed more certainly than it had been for many Ages before. Two great Measures were fixed; one at *Babylon* by *Nabonassor,* and another in *Greece* in the *Olympiads.* Here a Prediction is given almost Five hundred Years before the Accomplishment, with many very nice Reckonings in it. I will not now enter upon the Chronology of this matter, on which some Great Men have bestowed their Labours very happily. Archbishop *Usher* has stated this matter so, that the Interval of Time is clearly Four hundred eighty six Years. The Covenant was to be confirmed with many for one Week, in the midst of which God was to cause the Sacrifice and Oblation for Sin to cease; which seems to be a Mystical way of describing the Death of Christ that was to put an end to the Virtue of the *Judaical* Sacrifices; so Sixty nine Weeks and a half make just Four hundred eighty six Years and a half. But without going further into this Calculation, it is evident, That during the Second Temple, the Messias was to come, and to be cut off, and that soon after that a Prince was to send an Army to destroy both City and Sanctuary. The *Jews* do not so much as pretend that during that Temple the Messias thus set forth did come, or was cut off; so either the Prediction fail’d in the Event, or the Messiah did come within that Period.\n\nAnd thus a Thread of the Prophecies of the Messias being carried down through the whole Old Testament, it seems to be fully made out, That he was to be of the Seed of *Abraham,* and of the Posterity of *David:* That the Tribe of *Judah* was to be a distinct Policy, till he should come: That he should work many Miracles: That he was to be Meek and Lowly: That his Function was to consist in Preaching to the Afflicted, and in comforting them: That he was to call the *Gentiles,* and even the remote Islands, to the knowledge of God: That he was to be born of a Virgin, and at *Bethlehem:* That he was to be a New Lawgiver, as *Moses* had been: That he was to settle his Followers upon a New Covenant, different from that made by *Moses*: That he was to come during the Second Temple: That he was to make a mean, but a joyful Entrance to *Jerusalem:* That he was to be cut off: That the Iniquities of us all were to be laid on him, and that his Life was to be made an Offering for Sin; but that God was to give him a glorious Reward for these his Sufferings; and that his Doctrine was to be internal, accompanied with a free Offer of Pardon, and of Inward Assistances; and that after his Death the *Jews* were to fall under a terrible Curse, and an utter Extirpation. When this is all summed up together; when it appears, That there was never any other Person to whom those Characters did agree; but that they did all meet in our Saviour, we see what Light the Old Testament has given us in this matter. Here a Nation that hates us and our Religion, who are scattered up and down the World, who have been for many Ages without their Temple, and without their Sacrifices, without Priests, and without their Genealogies, who yet hold these Books amongthem in adue Veneration, which furnish us with so full aproof, that the *Messiah* whom they still look for, is the Lord Jesus whom we worship.\n\nWe do now proceed to other matters.\n\nThe *Jews* pretend, That it is a great Argument against the Authority of the New Testament, because it acknowledges the Old to be from God, and yet repeals the far greater part of the Laws Enacted in it; though those Laws are often said to be *Laws for ever,* and *throughout all Generations.* Now they seem to argue with some advantage, who say, That what God does declare to be a Law that shall be perpetual by any one Prophet, cannot be abrogated or reversed by another, since that other can have no more Authority than the former Prophet had: And if both are of God, it seems the one cannot make void that which was formerly declared by the other in the Name of God. But it is to be considered, That by the Phrases of *a Statute for ever, or throughout all Generations,* can only be meant, that such Laws were not transient Laws, such as were only to be observed whilst they marched through the Wilderness, or upon particular occasions; whereas such Laws which were constantly and generally to be observed, were to them perpetual. But that does not Import that the Lawgiver himself had parted with all the Authority that naturally belongs to him, over his own Laws. It only says, That the People had no power over such Laws to repeal or change them: They were to bind them always, but that puts no limitation on the Lawgiver himself, so that he might not alter his own Constitutions. Positive Precepts which have no real value in themselves are of their own nature alterable: And as in human Laws the words of Enacting a Law for all future times do only make that to be a perpetual Law for the Subjects, but do not at all limit the Legislative power, which is as much at liberty to abrogate or alter it, as if no such words had been in the Law. There are also many hints in the Old Testament, which shew that the Precepts of the Mosaical Law were to be altered: Many plain Intimations are given of a time and state, in which the knowledge of God was to be spread over all the Earth: And that God was every where to be worshipped. Now this was impossible to be done without a Change in their Law and Rituals: It being impossible that all the World should go up thrice a Year to worship at *Jerusalem,* or could be served by Priests of the *Aaronical* Family. Circumcision was a distinction of one particular Race which needed not to be continued after all were brought under one denomination, and within the same common Privileges.\n\nThese things hitherto mentioned belong naturally to this part of the Article; yet in the intention of those who framed it, these words relate to an extravagant sort of Enthusiasts that lived in those days; who abusing some ill-understood Phrases concerning Justification by Christ without the works of the Law, came to set up very wild Notions, which were bad in themselves, but much more pernicious in their Consequences. They therefore fancied that a Christian was tied by no Law, as a Rule or Yoke; all these being taken away by Christ: They said indeed, That a Christian by his renovation became a Law to himself, he obeyed not any written Rule or Law, but a new inward Nature: And thus as it is said that *Sadocus* mistook his Master *Antigonus,* who taught his Disciples to serve God, not for the hope of a Reward, but without any expectations, as if he by that Affectation of Sublimity had denied that there was any Reward, and from thence sprung the Sect of the *Sadducees:* so these men, perhaps at first mistaking the meaning of the New Testament, went wrong only in their Notions; and still meant to press the necessity of true Holiness, though in another set of Phrases, and upon other Motives; yet from thence many wild and ungovern’d Notions arose then, and were not long ago revived among us: All which flowed from their not understanding the Importance of the Word *Law* in the New Testament, in which it stands most commonly for the complex of the whole *Jewish* Religion, in opposition to the Christian; as the Word Law when it stands for a Book, is meant of the Five Books of *Moses.*\n\nThe maintaining the whole frame of that Dispensation, in opposition to that Liberty which the Apostles granted to the *Gentiles,* as to the Ritual parts of it, was the Controversy then in debate between the Apostles and the Judaizing Christians. The stating that matter aright is a Key that will open all those difficulties, which with it will appear easy, and without it insuperable. In opposition to these, who thought then that the Old Testament, having brought the World on to the knowledge of the *Messias,* was now of no more use, this Article was framed.\n\nThe Second Part of the Article relates to a more Intricate Matter; and that is, whether in the Old Testament there were any promises made, other than Transitory or Temporal ones, and whether they might look for Eternal Salvation in that Dispensation, and upon what account? Whether Christ was the Mediator in that Dispensation, or if they were saved by Virtue of their Obedience to the Laws that were then given them. Those who deny that Christ was truly God, think that in order to the raising him to those great Characters in which he is proposed in the New Testament, it is necessary to assert that he gave the first assurances of Eternal Happiness, and of a free and full pardon of all Sins, in his Gospel: And that in the Old Testament neither the one nor the other were certainly and distinctly understood.\n\nIt is true, That if we take the words of the Covenant that *Moses* made between God and the People of *Israel* strictly and as they stand, they Import only Temporal Blessings: That was a Covenant with a Body of Men and with their Posterity as they were a People engaged to the Obedience of that Law. Now a National Covenant could only be establish’d in Temporal promises of Publick and Visible Blessings, and of a long continuance of them upon their Obedience, and in Threatnings of as signal Judgments upon the Violation of them: But under those general promises of what was to happen to them Collectively, as they made up one Nation, every single person among them might, and the good men among them did, gather the hopes of a future State. It is clear that *Moses* did all along suppose the Being of God, the Creation of the World, and the promise of the Messias, as things fully known and carried down by Tradition to his days: So it seems he did also suppose the knowledge of a future State, which was then generally believed by the *Gentiles* as well as the *Jews*; though they had only dark and confused Notions about it. But when God was establishing a Covenant with the *Jewish* Nation, a main part of which was his giving them the Land of *Canaan* for an Inheritance, it was not necessary that Eternal Rewards or Punishments should be then proposed to them: But from the Tenor of the promises made to their Forefathers, and from the General Principles of Natural Religion, not yet quite extinguished among them, they might gather this, That under those Carnal promises, Blessings of a higher nature were to be understood. And so we see that *David* had the hope of arriving *at the presence of God,* and *at his right hand,* where he believed there was *a fulness of joy, and pleasures for evermore:* And he puts himself in this opposition to the wicked,[^22] That whereas *their portion was in this life, and they left their substance to their Children;* he says, That as for him, he should *behold God’s Face in righteousness,* and should *be satisfied when he awaked with his likeness;* which seems plainly to relate to a state after this Life, and to the Resurrection. He carries this opposition further in another Psalm, where after he had said, That *men in honour did not continue, but were like the beasts that perished:*[^23] *That none of them could purchase immortality for his brother, that he should still live for ever and not see Corruption: They all died and left their wealth to others, and like sheep they were laid in the grave, where death should feed on them.* In opposition to which he says, That *the upright should have dominion over them in the morning:* Which is clearly a Poetical Expression for another *day* that comes after the night of Death: As for himself in particular, he says, That *God shall redeem my Soul* (that is, his Life, or his Body, for in those senses the word *Soul* is used in the Old Testament) *from the power of the grave:* That is, from continuing in that state of death: for *he shall receive me.* This does very clearly set forth *David’s* belief, both of future Happiness, and of the Resurrection of his Body. To which might be added some other passages in the *Psalms, Ecclesiastes,*[^24] *Isaiah,* and *Daniel:* In all which it appears, That the holy men in that Dispensation, did understand, That under those promises in the Books of *Moses* that seemed literally to belong to the Land of *Canaan,* and other Temporal Blessings, there was a Spiritual meaning hid, which it seems was conveyed down by that Succession of Prophets, that was among them, as the mystical sense of them.\n\nIt is to this that our Saviour seems to appeal, when the *Sadducees* came to puzzle him with that question of the seven Brethren, who had all married one Wife: He first tells them, *They erred, not knowing the Scriptures;* which plainly Imports, That the Doctrine which they denied, was contained in the Scriptures;[^25] and then he goes to prove it, not from those more express passages that are in the Prophets and Holy Writers, which as some think the *Sadducees* rejected; but from the *Law,* which being the Source of their Religion, it might seem a just prejudice against any Doctrine, especially if it was of great Consequence, that it was not contained in the *Law.* Therefore he cites these words that are so often repeated, and that were so much considered by the *Jews,* as containing in them the Foundation of God’s love to them; that God said upon many occasions, particularly at his first appearance to *Moses, I am the God of Abraham, the God of Isaac, and the God of Jacob.* Which words imported, not only that God had been their God,[^26] but still was their God: Now when God is said to be a God to any, by that is meant, that he is their Benefactor, or *exceeding rich reward,* as was promised to *Abraham.*[^27] And that therefore *Abraham, Isaac, and Jacob lived unto God,* that is, were not dead: But were then in a happy state of life, in which God did reward them, and so was their God. Whether this Argument rests here, our Saviour designing only to prove against the main error of the *Sadducees,* that we have Souls distinct from our Bodies, that shall outlive their separation from them; or if it goes further to prove the rising of the Body it self, I shall not determine. On the one hand our Saviour seems to apply himself particularly to prove the Resurrection of the Body; so we must see how to find here an Argument for that, to Answer the Scope of the whole Discourse: Yet on the other hand it may be said, that he having proved the main Point of the Soul’s subsisting after death, which is the Foundation of all Religion; the other Point, which was chiefly denied, because that was thought false, would be more easily both acknowledged and believed.\n\nAs for the Resurrection of the Body, all that can be brought from hence as an Argument to prove it, is, That since God was the God of *Abraham, Isaac,* and *Jacob,* and by consequence their Benefactor and Rewarder, and yet they were Pilgrims on this Earth, and suffered many Tossings and Troubles, that therefore they must be rewarded in another State; or because God promised that to them he would give the Land of *Canaan,* as well as to their Seed after them, and since they never had any Portion of it in their own possession, that therefore they shall rise again, and with the other Saints reign on Earth, and have that Promise fulfilled in themselves.\n\nFrom all this the Assertion of the Article is as to one main Point made good, That the Old Fathers look’d for more than Transitory Promises: It is also clear, That they looked for a further Pardon of Sin, than that which their Law held forth to them in the Expiation made by Sacrifices. Sins of Ignorance, or Sins of a lower sort, were those only for which *Sin* or *Trespass-offerings* were appointed. The Sins of a higher Order were punished by Death, by the Hand of Heaven, or by cutting off; so that such as sinned in that kind were to dye without Mercy:[^28] Yet when *David* had fallen into the most heinous of those Sins, he prays to God for a Pardon, according to God’s Loving-kindness,[^29] and the Multitude of his tender Mercies: For he knew that they were beyond the Expiation by Sacrifice. The Prophets do often call the *Jews* to repent of their Idolatry and other crying Sins, such as Oppression, Injustice, and Murder; with the Promise of the Pardon of them; even though they were of the deepest Dye, as Crimson and Scarlet. Since then,[^30] for lesser Sins an Expiation was appointed by Sacrifice, besides their confessing and repenting of it; and since it seems by St. *Paul*’s way of arguing, that they held it for a Maxim, That *without shedding of blood there was no remission of sins;* this might naturally lead them to think that there was some other consideration that was interposed in order to the pardoning of those more heinous Sins: For a greater degree of Guilt seems by a natural Proportion to demand a higher degree of Sacrifice and Expiation. But after all, whatsoever *Isaiah, Daniel,* or any other Prophet might have understood or meant by those Sacrificatory Phrases that they use in speaking of the Messiah,[^31] yet it cannot be said from the Old Testament, That in that Dispensation it was clearly revealed that the Messias was to die, and to become a Sacrifice for Sin: The Messias was indeed promised under general terms, but there was not then a full and explicite Revelation of his being to dye for the Redemption of Mankind: Yet since the most heinous Sins were then pardoned, though not by virtue of the Sacrifices of that Covenant, nor by the other means prescribed in it, we have good reason to affirm, that according to this Article, Life was offered to Mankind in the Old Dispensation by Christ, who was with relation to the obtaining the Favour of God, and Everlasting Life, the Mediator of that as well as of the New Dispensation. In the New Testament he is set in opposition to the Old *Adam, that as in the one all died, so in the other all were made alive:* Nor is it any way incongruous to say, That the Merit of his Death should by an Anticipation have saved those who died before he was born: For that being in the view of God as certain, before, as after it was done, it might be in the Divine Intention the Sacrifice for the Old, as well as it is expresly declared to be the Sacrifice for the New Dispensation. And this being so, God might have pardoned Sins in consideration of it, even to those who had no distinct Apprehensions concerning it. For as God applies the Death of Christ by the secret Methods of Grace, to many Persons whose Circumstances do render them incapable of the express Acts of laying hold on it, the want of those (for instance, in Infants and Ideots) being supplied by the goodness of God: So though the Revelation that was made of the Messias to the Fathers under the Old Dispensation, was only in general and Prophetical Terms, of which they could not have a clear and distinct knowledge; yet his Death might be applied to them, and their Sins pardoned through him, upon their performing such Acts as were proportioned to that Dispensation, and to the Revelation that was then made: And so they were reconciled to God even after Sins, for which no Sacrifices were appointed by their Dispensation, upon their Repentance and Obedience to the Foederal Acts and Conditions then required, which supplied the want of more express Acts with relation to the Death of Christ, not then distinctly revealed to them. But though the Old Fathers had a Conveyance of the Hope of Eternal Life made to them, with a Resurrection of their Bodies, and a Confidence in the Mercy of God, for pardoning the most heinous Sins; yet it cannot be denied, but that it was as *a light that shined in a dark place, till the day-star did arise,*[^32] and that Christ *brought life and immortality to light by his Gospel;* giving us fuller and clearer discoveries of it, both with relation to our Souls and Bodies; and that by him also God *has declared his righteousness for the remission of sins,*[^33] *through the forbearance of God, through the redemption that is in Christ Jesus, and through Faith in his blood.*\n\nThe Third Branch of this Article will not need much Explanation, as it will bear no dispute, except with *Jews,* who do not acknowledge the New Testament. The Ceremonial Parts of the *Mosaical* Law, which comprehends all both the Negative and the Positive Precepts, were enjoined the *Jews* either with relation to the Worship of God and Service at the Temple, or to their Persons and course of Life.\n\nThat which is not Moral of its own nature, or that had no relation to Civil Society, was commanded them, to separate them not only from the Idolatrous and Magical Practices of other Nations, but to distinguish them so entirely as to all their Customs, even in the Rules of Eating and of Cleanness, that they might have no familiar Commerce with other Nations, but live within and among themselves; since that was very likely to corrupt them, of which they had very large experience. Some of those Rituals were perhaps given them as Punishments for their frequent Revolts, and were as a Yoke upon them, who were so prone to Idolatry. They were as Rudiments and Remembrances to them: They were as it were subdued by a great variety of Precepts, which were matter both of much Charge and great Trouble to them: By these they were also amused; for it seems they did naturally love a Pompous Exterior in Religion: They were also by all that Train of Performances which were laid on them, kept in mind both of the great Blessings of God to them, and of the Obligations that lay on them towards God; and many of those, particularly their Sacrifices and Washings, were Typical. All this was proper and necessary to restrain and govern them, while they were the only People of the World that renounced Idolatry, and worshipped the true God: And therefore so soon as that of which they had anEmblem in the Structure of theirTemple (of a Court of the *Gentiles* separated with a middle Wall of Partition, from the place in which the *Israelites* worshipped) was to be removed, and that the House of God was to become *a House of Prayer to all Nations,* then all those distinctions were to be laid aside, and all that Service was to determine and come to an end. The Apostles did declare that the *Gentiles* were not to be brought under that heavy Yoke, which their Fathers were not able to bear; yet the Apostles themselves, as born *Jews,* and while they lived among the *Jews,* did continue in the Observance of their Rites, as long as God seemed to be waiting for the Remnant of that Nation that was to be saved, before his Wrath came upon the rest to the uttermost. They went to the Temple, they purified themselves; and in a word, *to the Jews they became Jews*; and in this compliance, the first Converts of the *Jewish* Nation continued till the destruction of *Jerusalem*; after which, it became impossible to observe the greatest part of their most important Rituals, even all those that were tied to the Temple. But that Nation losing its Genealogies, and all the other Characters that they formerly had of a Nation under the Favour and Protection of God, could no more know after a few Ages, whether they were the Seed of *Abraham* or not, or whether there were any left among them of the Tribe of *Levi,* or of the Family of *Aaron.* So that now all those Ceremonies are at an end; many of them are become impossible, and the rest useless; as the whole was abrogated by the Authority of the Apostles, who being sent of God, and proving their Mission by Miracles, as well as *Moses* had done his; they might well have *loosed* and dissolved those Precepts upon Earth, upon which according to our Saviour’s words, they are to be esteemed as *loosed in Heaven.*\n\nThe Judiciary Parts of the Law were those that related to them as they were a Society of Men, to whom God by a special Command gave Authority to drive out and destroy a wicked Race of People, and to possess their Land; which God appointed to be divided equally among them, and that every Portion should be as a Perpetuity to a Family; so that though it might be mortaged out for a number of Years, yet it was afterwards to revert to the Family. Upon this bottom they were at first set; and they were still to be preserved upon it; so that many Laws were given them as they were a Civil Society, which cannot belong to any other Society: And therefore their whole Judiciary Law, except where any parts of it are founded on Moral Equity, was a complicated thing, and can belong to no other Nation, that is not in its first and essential Constitution made and framed as they were. For instance; The Prohibition of taking Use for Money, being a Mean to preserve that Equality which was among them, and to keep any of them from becoming excessively rich, or others from becoming miserably poor, this is by no means to be applied to other Constitutions, where men are left to their Industry, and neither have their Inheritance by a Grant from Heaven, nor are put by any special Appointment of God all upon a level. So that it is certain, and can bear no debate, That the *Mosaical* Dispensation, as to all the parts of it that are not of their own nature Moral, is determined and abrogated by the Gospel. The Descisions which the Apostles made in this matter are so clear, and for the Proof of them, the whole Tenor of the Epistles to the *Galatians* and the *Hebrews* is so full, that no doubt can rest concerning this, with any man who reads them.\n\nThe last Branch of the Article that remains to be considered, is concerning the Moral Law, by which the Ten Commandments are meant, together with all such Precepts as do belong to them, or are Corollaries arising out of them. By *Moral Law* is to be understood, in opposition to *Positive,* a Law which has an antecedent Foundation in the nature of things, that arises from Eternal Reason, is suitable to the Frame and Powers of our Souls, and is necessary for maintaining Human Society. All such Laws are commanded, because they are in themselves good, and suitable to the state in which God has put us here. The two Sources out of which all the Notions of Morality flow, are first the considerations of our selves as we are single Individuals, and that with relation both to Soul and Body; and next, the consideration of Human Society, what is necessary for the Peace and Order, the Safety and Happiness of Mankind. There are two Orders of Moral Precepts; some relate to things that of their own nature are inflexibly good or evil, such as Truth and Falshood; whereas other things by a variety of Circumstances may so change their nature, that they may be either morally good or evil: A merciful or generous Temper is always a good Moral Quality, and yet it may run to excesses: There may be many things that are not unalterably Moral in themselves, which yet may be fit Subjects of perpetual Laws about them. For instance; in the Degrees of Kindred with relation to Marriage, there are no degrees but direct Ascendents or Descendents, that is, Parents and Children, that by an Eternal Reason can never marry; for where there is a Natural Subordination, there can never be such an Equality as that state of Life requires: But Collateral Degrees, even the nearest, Brothers and Sisters, are not by any Natural Law barred Marriage, and therefore in a case of necessity they might marry: Yet since their intermarrying must be attended with vast Inconveniences, and would tend to the Defilement of Families, and hinder the Conjunction of Mankind by the Intermixture of different. Families; it becomes therefore a fit Subject for a perpetual Law, to strike a horror at the thought of such Commixtures, and so to keep the World pure, which considering the Freedoms in which those of the same Family do live, could not be preserved without such a Law. It is also the Interest of Mankind, and necessary for the careful Education of the rising Generation, that Marriages should be for Life; for if it were free for married Persons to separate at pleasure, the Issue of Marriages so broken would be certainly much neglected: And since a Power to break a Marriage would naturally inflame such little quarrelings as may happen among all Persons that live together, which will on the contrary be certainly repressed, when they know that the Marriage cannot be dissolved, and when by such a Dissolution of Marriages, the one half of the Human Species, I mean Womankind, is exposed to great Miseries, and subject to much Tyranny, it is a fit Subject for a perpetual Law; so that it is Moral in a Secondary Order. It were easy to give Instances of this in many more Particulars, and to shew, That a Precept may be said to be *Moral,* when there is a Natural Suitableness in it to advance that which is *Moral* in the first Order, and that it cannot be well preserved without such a Support. It will appear what occasion there is for this distinction, when we consider the Ten Commandments; which are so many Heads of Morality, that are instanced in the highest act of a kind; and to which are to be reduced all such acts as by the just Proportions of Morality belong to that Order and Series of Actions.\n\nThe Foundation of Morality is Religion. The Sense of God, That he is, and that he is both a Rewarder and a Punisher, is the Foundation of Religion. Now this must be supposed as Antecedent to his Laws, for we regard and obey them from the persuasion that is formed in us concerning the Being and the Justice of God; The two first Commandments are against the two different sorts of Idolatry; which are, the worshipping of False Gods, or the worshipping the True God in a Corporeal Figure: The one is the giving the Honour of the True God to an Idol, and the other is the depressing the True God to the resemblance of an Idol. These were the two great Branches of Idolatry, by which the true Ideas of God were corrupted. Religion was by them corrupted in its Source. No body can question but that it is Immoral to worship a False God; it is a transferring the Honour which belongs immediately and singly to the Great God, to a Creature, or to some Imaginary Thing which never had a real Existence. This is the robbing God of what is due to him, and the exalting another thing to a degree and rank that cannot belong to it. Nor is it less immoral to propose the Great and True God to be worshipped under Appearances that are derogatory to his Nature, that tend to give us low Thoughts of him, and that make us think him like, if not below our selves. This way of worshipping him is both unsutable to his nature, and unbecoming ours; while we pay our Adorations to that which is the work of an Artificer. This is confirmed by those many express Prohibitions in Scripture, to which Reasons are added, which shew that the thing is Immoral in its own nature: It being often repeated, that no Similitude of God was ever seen: And *to whom will ye liken me:* All things in Heaven and Earth are often called the *work of his hands:* Which are plain Indications of a Moral Precept, when Arguments are framed from the Nature of Things to enforce Obedience to it. The Reason given in the very Command it self, is taken from the Nature of God, who is jealous; that is, so tender of his Glory, that he will not suffer a diminution of it to go unpunished; and if this Precept is clearly founded upon Natural Justice, and the proportion that ought to be kept between all Human Acts and their Objects, then it must be perpetual: And that the rather, because we do plainly see that the Gospel is a refining upon the Law of *Moses,* and does exalt it to a higher pitch of Sublimity and Purity: And by consequence the Ideas of God, which are the first Seeds and Principles of Religion, are to be kept yet more pure and undefiled in it, than they were in a lower Dispensation.\n\nThe Third Precept is against false Swearing: For the Word *Vain* is often used in the Scripture in that sense:[^34] And since in all the other Commandments, the Sin which is named is not one of the lowest, but of the chief Sins that relate to that Head; there is no reason therefore to think, That *Vain* or Idle Swearing, which is a Sin of a lower Order should be here meant, and not rather false Swearing, which is the highest Sin of the kind. The Morality of this Command is very apparent; for since God is the God of Truth, and every Oath is an Appeal to him, therefore it must be a gross Wickedness to Appeal to God, or to call him to vouch for our lies.\n\nThe Fourth Commandment cannot be called Moral in the first and highest sense; for from The Nature of Things no reason can be assigned, Why the Seventh day, rather than the Sixth, or the Eighth, or any other day, should be separated from the common business of Life, and applied to the Service of God. But it is Moral that a man should pay homage to his Maker, and acknowledge him in all his works and ways: And since our Senses and sensible Objects are apt to wear better things out of our Thoughts, it is necessary that some solemn Times should be set apart for full and copious Meditations on these Subjects: This should be universal, lest if the Time were not the same every where; the Business of some men might interfere with the Devotions of others. It ought to have such an eminent Character on it, like a cessation from Business: Which may both awaken a curiosity to enquire into the reason of that stop, and also may give opportunity for Meditations and Discourses on those Subjects. It is also clear, That such days of rest must not return so oft, that the necessary Affairs of Life should be stopt by them, nor so seldom that the Impressions of Religion should wear out, if they were too seldom awakened: But what is the proper proportion of Time, that can best agree both with mens Bodies and Minds, is only known to the great Author of Nature. Howsoever, from what has been said, it appears that this is a very fit matter to be fixed by some sacred and perpetual Law, and that from the first Creation; because there being then no other method for conveying down Knowledge, besides Oral Tradition, it seems as highly congruous to that State of Mankind, as it is agreeable to the words in *Genesis,* to believe That God should then have appointed one day in seven for commemorating the Creation, and for acknowledging the great Creator of all things. But though it seems very clear, that here a perpetual Law was given the World for the separating the Seventh day; yet it was a meer Circumstance, and does not at all belong to the standing use of the Law, in what end of the Week this day was to be reckoned, Whether the first or the last: So that even a less Authority than the Apostles, and a less occasion than the Resurrection of Christ, might have served to have transferred the day. There being in this no Breach made on the good and moral design of this Law, which is all in it that we ought to reckon sacred and unalterable: The degree of the Rest might be also more severely urged under the Mosaical Law, than either before it or after it. Our Saviour having given plain Intimations of an Abatement of that rigour, by this general Rule, That *the Sabbath was made for man,*[^35] *and not man for the Sabbath.* We who are called to a state of freedom, are not under such a strictness as the *Jews* were. Still the Law stands for separating a Seventh day from the common Business of Life, and applying it to a Religious rest, for acknowledging at first the Creator, and now by a higher Relation, the Redeemer of the World.\n\nThese Four Commandments make the first Table, and were generally reckoned as four distinct Commandments, till the *Roman* Church having a mind to make the Second disappear, threw it in as an Appendix to the First, and then left it quite out in her Catechisms: Though it is plain that these Commandments relate to two very different Matters, the one being in no sort included in the other. Certainly they are much more different than the coveting the Neighbour’s Wife is from the coveting any of his other concerns: Which are plainly two different Acts of the same Species: And the *House* being set before the *Wife* in *Exodus* (though it comes after it in *Deuteronomy,*[^36] which being a repetition, is to be governed by *Exodus,* and not *Exodus* by it) stands for the whole Substance, which is afterwards branched out in the particulars; and so it is clear that there is no colour for dividing this in two: But the first two Commandments relating to things of such a different sort, as is the worshipping of more Gods than one, and the worshipping the true God in an Image, ought still to be reckoned as different: And though the reason given from the Jealousy and Justice of God, may relate equally to both, yet that does not make them otherwise one, than as both might be reduced to one common Head of Idolatry, so that both were to be equally punished.\n\nIn the Second Table this Order is to be observed. There are Four Branches of a man’s Property to which every thing that he can call his own may be reduced: His Person, his Wife and Children, his Goods, and his Reputation: So there is a Negative precept given to secure him in every one of these, against Killing, committing Adultery, Stealing, and bearing false Witness: To which as the chief acts of their kind, are to be reduced all those acts that may belong to those Heads: Such as Injuries to a man in his person, though not carried on nor designed to kill him; every Temptation to uncleanness, and all those excesses that lead to it; every act of Injustice, and every Lye or Defamation: To these Four are added two Fences; the one Exterior, the other Interior. The Exterior is the settling the Obedience and Order that ought to be observed in Families, according to the Law of Nature: And by a parity of Reason, if Families are under a Constitution, where the Government is made as a common Parent, the establishing the Obedience to the Civil Powers, or to such Orders of Men who may be made as Parents, with Relation to Matters of Religion: This is the Foundation of Peace and Justice, of the security and happiness of Mankind: And therefore it was very proper to begin the Second Table, and those Laws that relate to human Society, with this: without which the World would be like a Forest, and Mankind like so many Savages running wildly through it.\n\nThe last Commandment, is an inward Fence to the Law: It checks Desires, and restrains the Thoughts: If free Scope should be given to these, as they would very often carry men to unlawful Actions, for a man is very apt to do that which he desires, so they must give great disturbance to those that are haunted or overcome by them. And therefore as a mean both to secure the quiet of mens minds, and to preserve the World from the ill effects which such desires might naturally have, this special Law is given; *Thou shalt not covet.* It will not be easy to prove it *Moral* in the strictest sense, yet in a Secondary Order it may be well called *Moral*: The Matter of it being such both with relation to our selves and others, that it is a very proper Subject for a perpetual Law to be made about it. And yet as St. *Paul* says,[^37] he had not known it to be a Sin, if it had not been for the Law that forbids it; for after all that can be said, it will not be easy to prove it to be of its own nature Moral. Thus by the help of that distinction, of what is Moral in a primary, and in a secondary Order, the Morality of the Ten Commandments is demonstrated.\n\nThat this Law obliges *Christians* as well as *Jews,* is evident from the whole Scope of the New Testament. Instead of derogating from the Obligation of any part of that Law, our Saviour after he had affirmed, That *he came not to dissolve the Law, but to fulfil it,* and *that Heaven and Earth might pass away,*[^38] *but that one tittle of the Law should not pass away*; he went through a great many of those Laws, and shewed how far he extended the Commentary he put upon them, and the Obligations that he laid upon his Disciples, beyond what was done by the *Jewish* Rabbies: All the rest of his Gospel, and the Writings of his Apostles agree with this, in which there is not a Tittle that looks like a slackning of it, but a great deal to the contrary: A strictness that reaches to idle Words, to passionate Thoughts, and to all impure Desires, being enjoined as indispensably necessary; for *without holiness no man can see the Lord.*\n\nAnd thus every thing relating to this Article is considered, and I hope both explained and proved.\n\n[^1]: Gen. 3.15.\n[^2]: Gen. 12.3. Gen. 22.18. Gen. 26.24. Gen. 28.14. Gen. 49.10.\n[^3]: Deut. 18.15.\n[^4]: Numb. 24.17.\n[^5]: Isa. 8.14.\n[^6]: Isa. 11.1, 2.\n[^7]: ver. 10.\n[^8]: Isa. 35.5, 6.\n[^9]: Isa. 42.1.\n[^10]: ver. 8.\n[^11]: Isa. 53.\n[^12]: Isa. 61.\n[^13]: Jer. 23.5.\n[^14]: Jer. 31.31.\n[^15]: Ezek. 36.25. Joel 2.28.\n[^16]: Micah 5.2.\n[^17]: Hag. 2.6, 7, 8, 9.\n[^18]: Zech. 9.9.\n[^19]: Mal. 3.1.\n[^20]: Mal. 4.1.\n[^21]: Dan. 9.24, 25, 26, 27.\n[^22]: Ps. 16.11. Ps. 17.14, 15.\n[^23]: Ps. 49.14, 15.\n[^24]: Ps. 84.11.87.6.90.17.96.17. Eccl. 11.9.12.14. Isa. 25.8.26.19. Dan. 12.2.\n[^25]: Matt. 22.29.\n[^26]: Ver. 31.32.\n[^27]: Exod. 3.6.\n[^28]: Heb. 10.28.\n[^29]: Psal. 51.1, 2, 16, 17.\n[^30]: Isa. 1.18.\n[^31]: Isa. 53. Dan. 9.\n[^32]: 2 Pet. 1.19.\n[^33]: Rom. 3.24, 25.\n[^34]: Ex. 23.1. Lev. 19.12. Mat. 5.33.\n[^35]: Mark 2.27.\n[^36]: Exod. 20.17. Deut. 5.21.\n[^37]: Rom. 7.7.\n[^38]: Matth. 5.17, 18."},{"number":8,"title":"Of the Three Creeds","part":null,"questions":[],"paragraphs":["8.1"],"clauses":[],"items":[],"text":"> The Three Creeds, *Nice* Creed, *Athanasius* Creed, and that which is commonly called the *Apostles* Creed, ought throughly to be received and believed; for they may be proved by most certain Warrants of Holy Scripture.\n\nAlthough no doubt seems to be here made, of the Names or Designations given to those Creeds, except of that which is ascribed to the Apostles, yet none of them are named with any exactness: Since the Article of the Procession of the Holy Ghost, and all that follows it, is not in the *Nicene* Creed, but was used in the Church as a part of it; for so it is in *Epiphanius,*[^1] before the Second General Council at *Constantinople;* and it was confirmed and established in that Council: Only the Article of the Holy Ghost’s *proceeding from the Son,* was afterwards added first in *Spain, Anno* 447. which spread it self over all the *West*: So that the Creed here called the *Nice* Creed, is indeed the *Constantinopolitan* Creed, together with the Addition of *Filioque* made by the *Western* Church. That which is called *Athanasius*’s Creed is not his neither; for as it is not among his Works, so that great Article of the Christian Religion having been settled at *Nice,* and he and all the rest of the Orthodox referring themselves always to the Creed made by that Council, there is no reason to imagine that he would have made a Creed of his own; besides, that not only the *Macedonian,* but both the *Nestorian* and the *Eutychian* Heresies are expresly condemned by this Creed, and yet those Authorities never being urged in those Disputes, it is clear from thence, that no such Creed was then known in the World; as indeed it was never heard of before the Eighth Century; and then it was given out as the Creed of *Athanasius,* or as a Representation of his Doctrine, and so it grew to be received by the *Western* Church; perhaps the more early, because it went under so great a Name, in Ages that were not Critical enough to judge of what was genuine, and what was spurious.\n\nThere is one great difficulty that arises out of several Expressions in this Creed, in which it is said, That *whosover will be saved, must believe it;* That the Belief of it is *necessary to Salvation*; and that such as do not *hold it pure and undefiled,* shall without doubt *perish everlastingly:* Where many Explanations of a Mystery hard to be understood, are made indispensably necessary to Salvation; and it is affirmed, That all such as do not so believe, must perish everlastingly. To this two Answers are made: 1. That it is only the Christian Faith in general that is hereby meant, and not every Period and Article of this Creed; so that all those severe Expressions are thought to import only the necessity of believing the Christian Religion: But this seems forced; for the words that follow, *And the Catholick Faith is,* do so plainly determine the signification of that word to the Explanation that comes after, that the word *Catholick Faith,* in the first Verse, can be no other than the same word, as it is defined in the third and following Verses; so that this Answer seems not natural. 2. The common Answer in which the most Eminent Men of this Church, as far as the Memory of all such as I have known, could go up, have agreed, is this, That these Condemnatory Expressions are only to be understood to relate to those who having the Means of Instruction offered to them, have rejected them, and have stifled their own Convictions, holding the Truth in Unrighteousness, and chusing darkness rather than light: Upon such as do thus reject this great Article of the Christian Doctrine, concerning One God and Three Persons, Father, Son, and Holy Ghost, and that other concerning the Incarnation of Christ, by which God and Man were so united as to make one Person, together with the other Doctrines that follow these, are those Anathemaes denounced: Not so as if it were hereby meant, that every man who does not believe this in every tittle must certainly perish, unless he has been furnished with sufficient means of conviction, and that he has rejected them, and hardned himself against them. The Wrath of God is *revealed against all sin,* and *the wages of sin is Death:* So that every Sinner has the Wrath of God abiding on him, and is in a state of Damnation; yet a sincere Repentance delivers him out of it, even though he lives and dies in some sins of Ignorance; which though they may make him liable to damnation, so that nothing but true Repentance can deliver him from it; yet a general Repentance, when it is also special for all known sins, does certainly deliver a man from the guilt of unknown sins, and from the Wrath of God due to them. God only knows our hearts, the degrees of our knowledge, and the measure of our obstinacy, and how far our Ignorance is affected or invincible, and therefore he will deal with every man according to what he has received. So that we may believe that some Doctrines are necessary to Salvation, as well as that there are some Commandments necessary for Practice; and we may also believe that some Errors as well as some Sins are exclusive of Salvation; all which imports no more than that we believe such things are sufficiently revealed, and that they are necessary Conditions of Salvation; but by this we do not limit the Mercies of God towards those who are under such darkness as not to be able to see through it, and to discern and acknowledge these Truths. It were indeed to be wished, that some express Declaration to this purpose were made by those who have Authority to do it: But in the mean while this being the Sense in which the Words of this Creed are universally taken, and it agreeing with the Phraseology of the Scripture upon the like occasions, this is that which may be rested upon. And allowing this large Explanation of these severe words, the rest of this Creed imports no more than the Belief of the Doctrine of the Trinity, which has been already proved, in treating of the former Articles.\n\nAs for the Creed called the Apostles Creed, there is good reason for speaking so doubtfully of it as the Article does, since it does not appear that any determinate Creed was made by them: None of the first Writers agree in delivering their Faith in a certain Form of Words; every one of them gives an Abstract of his Faith, in Words that differ both from one another, and from this Form. From thence it is clear that there was no common Form delivered to all the Churches: And if there had been any Tradition after the Times of the Council of *Nice,* of such a Creed composed by the Apostles, the *Arians* had certainly put the chief strength of their Cause on this, That they adhered to the Apostles Creed, in opposition to the Innovations of the *Nicene* Fathers: There is therefore no reason to believe that this Creed was prepared by the Apostles, or that it was of any great Antiquity, since *Ruffin* was the first that published it. It is true, he published it as the Creed of the Church of *Aquileia*; but that was so late, that neither this nor the other Creeds have any Authority upon their own account. Great Respect is indeed due to things of such Antiquity, and that have been so long in the Church; but after all, we receive those Creeds, not for their own sakes, nor for the sake of those who prepared them, but for the sake of the Doctrine that is contained in them; because we believe that the Doctrine which they declare, is contained in the Scriptures, and chiefly that which is the main Intent of them, which is to assert and profess the Trinity, therefore we do receive them; tho we must acknowledge that the Creed ascribed to *Athanasius,* as it was none of his, so it was never established by any General Council.\n\n[^1]: In Anchoreto."},{"number":9,"title":"Of Original or Birth-Sin","part":null,"questions":[],"paragraphs":["9.1"],"clauses":[],"items":[],"text":"> Original Sin standeth not in the following of *Adam* (as the *Pelagians* do vainly talk) but it is the fault or corruption of the nature of every man, that naturally is engendred of the Offspring of *Adam,* whereby man is very far gone from Original Righteousness, and is of his own nature inclined to evil, so that the Flesh lusteth always contrary to the Spirit, and therefore in every Person born into the World it deserveth God’s Wrath and Damnation: And this Infection of Nature doth remain, yea in them that are regenerated, whereby the Lust of the Flesh, called in *Greek* φρόνημα σαρκὸς, which some do expound the Wisdom, some Sensuality, some the Affection, some the Desire of the Flesh, is not subject to the Law of God. And though there is no Condemnation for them that believe and are baptized, yet the Apostle doth confess, That Concupiscence and Lust hath of it self the nature of Sin.\n\nAfter the First Principles of the Christian Religion are stated, and the Rule of Faith and Life was setled; the next thing that was to be done, was to declare the special Doctrines of this Religion; and that first with relation to all Christians, as they are single Individuals, for the directing every one of them in order to the working out his own Salvation; which is done from this to the Nineteenth Article: And then with relation to them as they compose a Society called the Church; which is carried on from the Nineteenth to the End.\n\nIn all that has been hitherto explained, the whole Church of *England* has been all along of one mind. In this and in some that follow, there has been a greater diversity of Opinion; but both sides have studied to prove their Tenets to be at least not contrary to the Articles of the Church. These different Parties have disputed concerning the Decrees of God, and those Assistances which pursuant to his Decrees are afforded to us. But because the Foundation of those Decrees, and the Necessity of those Assistances, are laid in the Sin of *Adam,* and in the Effects it had on Mankind, therefore these Controversies begin on this Head. The *Pelagians* and the *Socinians* agree in saying, That *Adam*’s Sin was Personal: That by it, as being the first Sin, it is said that Sin *entred into the World:* But that as *Adam* was made mortal,[^1] and had died whether he had sinned or not; so they think the liberty of Human Nature is still entire; and that every man is punished for his own sins, and not for the sin of another; to do otherwise, they say, seems contrary to Justice, not to say, Goodness.\n\nIn opposition to this, *Judgment* is said to have *come upon many to condemnation through one* (either Man or Sin.[^2]) *Death* is said *to have reigned by one,* and *by one man’s offence*; and *many are* said to be *dead through the offence of one.* All these Passages do intimate that death is the consequence of *Adam*’s Sin; and that in him, as well as in all others, *Death* was the Wages of *Sin,* so also that we dye upon the account of his Sin. We are said to bear the *Image of the first Adam,* as true Christians bear the *Image of the second:* Now we are sure that there is both a derivation of Righteousness,[^3] and a Communication of Inward Holiness transferred to us through Christ: So it seems to follow from thence, that there is somewhat both transferred to us, and conveyed down throughMankind, by the first *Adam*; and particularly that by it we are all made subject to *Death*; from which we should have been freed, if *Adam* had continued in his first state, and that by virtue of the *Tree of Life*:[^4] in which some think there was a natural Virtue to cure all Diseases, and relieve against all Accidents; while others do ascribe it to a Divine Blessing, of which that Tree was only the Symbol or *Sacrament*; through the words said after *Adam*’s sin, as the reason of driving him out of Paradise, lest he put forth his hand and *take of the Tree of Life, and eat, and live for ever,* seem to import that there was a Physical Virtue in the Tree, that could so fortify and restore Life, as to give Immortality. These do also think that the Threatning made to *Adam,* That upon his eating the forbidden Fruit he should surely dye, is to be taken literally, and is to be carried no further than to a Natural Death. This Subjection to Death, and to the Fear of it, brings men under a slavish Bondage, many Terrors, and other Passions and Miseries that arise out ofit, which they think is a great Punishment; and that it is a Condemnation and Sentence of Death passed upon the whole Race; and by this they are *made sinners,* that is, treated as guilty Persons, and severely punished.\n\nThis they think is easily enough reconciled with the Notions of Justice and Goodness in God, since this is only a Temporary Punishment relating to mens Persons: And we see in the common methods of Providence, that Children are in this sort often punished for the sins of their Fathers; most men that come under a very ill habit of Body, transmit the Seeds of Diseases and Pains to their Children. They do also think that the Communication of this liableness to death is easily accounted for; and they imagine that as the Tree of Life might be a Plant that furnished men with an Universal Medicine, so the forbidden Fruit might derive a slow Poyson into *Adam*’s Body, that might have exalted and inflamed his Blood very much, and might, though by a slower operation, certainly brought on death at the last. Our being thus adjudged to Death, and to all the Miseries that accompany Mortality, they think may be well called the *wrath of God, and damnation*: So Temporary Judgments are often expressed in Scripture. And to this they add, That Christ has entirely redeemed us from this, by the Promise he has given us of raising us up at the Last Day: And that therefore when St. *Paul* is so copiously discoursing of the Resurrection, he brings this in, That as we have born the *image of the first Adam, who was earthy,* so we shall also *bear the image of the heavenly;* and *since by man came death,*[^5] *by man came also the resurrection from the dead;* and that *as in Adam all dye, so in Christ shall all be made alive*; and that this is the Univesal Redemption and Reparation that all mankind shall have in Christ Jesus. All this these Divines apprehend is conceivable, and no more; therefore they put Original Sin in this only, for which they pretend they have all the Fathers with them before St. *Austin,* and particularly St. *Chrysostom* and *Theodoret,* from whom all the latter *Greeks* have done little more than copied out their words. This they do also pretend comes up to the words of the Article; for as this general adjudging of all men to dye, may be called, according to the Stile of the Scriptures, *God’s wrath and damnation*; so the fear of Death, which arises out of it, corrupts mens Natures, and inclines them to evil.\n\nOthers do so far approve of all this, as to think that it is a part of Original Sin, yet they believe it goes much farther; and that there is a Corruption spread through the whole Race of Mankind, which is born with every man. This the Experience of all Ages teaches us but too evidently; every man feels it in himself, and sees it in others. The Philosophers, who were sensible of it, thought to avoid the difficulty that arises from it, when it might be urged, That a good God could not make men to be Originally depraved and wicked; they therefore fancied that all our Souls pre-existed in a former and purer state, from which they fell, by descending too much into Corporeal pleasure, and so both by a lapse and for a punishment, they sunk into grosser Bodies, and fell differently according to the different degrees of the Sins they had committed in that state: And they thought that a Virtuous Life did raise them up to their former pitch, as a Vicious one would sink them lower, into more depraved and more miserable Bodies. All this may seem plausible: But the best that can be said for it, is, That it is an Hypothesis that saves some difficulties; but there is no sort of proofs to make it appear to be true. We neither perceive in our selves any remembrances of such a state, nor have we any warning given us either of our fall, or of the means of recovering out of it: So since there is no reason to affirm this to be true, we must seek for some other source of the Corruption of human Nature. The *Manichees* imputed it to the Evil God, and thought it was his work, which some say might have set on St. *Austin* the more earnestly to look for another Hypothesis to reconcile all.\n\nBut before we go to that, it is certain, that in Scripture this general Corruption of our Nature is often mentioned. *The Imaginations of man’s thoughts are only evil continually:*[^6] *What man is he that liveth and sinneth not? The just man falleth seven times a day: The heart of man is deceitful above all things, and desperately wicked, who can know it? All that are in Christ must become new Creatures, old things must be done away, and every thing must become new. God made man upright, but he sought out to himself many Inventions. The Flesh is weak; The Flesh lusteth against the Spirit; The carnal mind is enmity to the law of God, and is not subject to the law of God, neither indeed can be:* And *they that are in the Flesh cannot please God:* Where by *Flesh* is to be meant the natural State of Mankind, according to those words, *That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit.* These, with many other places of Scripture to the same purpose, when they are joined to the universal Experience of all Mankind, concerning the Corruption of our whole Race, lead us to settle this point, that in Fact it has over-run our whole kind, the contagion is spread over all. Now this being setled, we are next to enquire, how this could happen; We cannot think that God made men so: For it is expresly said,[^7] That *God made man after his own Image.*\n\nThe surest way to find out what this *Image* was at first, is to consider, What the New Testament says of it, when we come to be restored to it. *We must put on the new man,*[^8] *after the Image of him that created him*; or as elsewhere, the *new man in righteousness and true holiness.* This then was the *Image of God,* in which man was at first made. Nor ought the Image of God to be considered only as an Expression that imports only our representing him here on Earth, and having Dominion over the Creatures: For in *Genesis* the Creation of Man in the Image of God, is expressed as a thing different from his Dominion over the Creatures,[^9] which seems to be given to him as a consequent of it. The Image of God seems to be this, That the Soul of Man was a Being of another Sort and Order than all those material Beings till then made, which were neither capable of Thought nor Liberty, in which respect the Soul was made after the *Image of God.* But *Adam*’s Soul being put in his Body, his Brain was a *Tabula rasa,* as White Paper, had no Impressions in it, but such as either God put in it, or such as came to him by his senses. A Man born deaf and blind, newly come to hear and see, is not a more Ignorant and Amazed-like Creature than *Adam* must have been, if God had not conveyed some great impressions into him; such as first the acknowledging and obeying him as his Maker, and then the managing his Body so as to make it an Instrument, by which he could make use of and observe the Creation. There is no reason to think that his Body was at first inclined to Appetite, and that his Mind was apt to serve his Body, but that both were restrained by supernatural Assistances: It is much more natural and more agreeable to the words of the *Wise-man,* to think that *God made man upright,* that his Body craved modestly, and that his Mind was both Judge and Master of those cravings; and if a natural Hypothesis may be offered, but only as an Hypothesis, it may be supposed, That a Man’s blood was naturally low and cool, but that it was capable of a vast Inflammation and Elevation, by which a man’s powers might be exalted to much higher degrees of Knowledge and Capacity: The Animal Spirits receiving their Quality from that of the Blood, a new and a strong Fermentation in the Blood, might raise them, and by consequence exalt a man to a much greater sublimity of Thought: But with that it might dispose him to be easily inflamed by Appetites and Passions, it might put him under the power of his Body, and make his Body much more apt to be fired at outward Objects, which might sink all Spiritual and pure Ideas in him, and raise gross ones with much Fury and Rapidity. Hereby his whole frame might be much corrupted, and that might go so deep in him, that all those who descended from him, might be defiled by it, as we see Madness and some Chronical Diseases pass from Parents to their Children.\n\nAll this might have been natural, and as much the Physical effect of Eating the forbidden Fruit, as it seems Immortality would have been that of Eating the Fruit of the Tree of Life: This might have been in its nature a slow poison, which must end in Death at last. It may be very easy to make all this appear probable from Physical Causes. A very small Accident may so alter the whole Mass of the Blood, that in a very few Minutes it may be totally changed; so the Eating the forbidden Fruit might have, by a natural chain of things, produced all this. But this is only an Hypothesis, and so is left as such. All the Assistance that Revealed Religion can receive from Philosophy, is to shew, That a reasonable Hypothesis can be offered upon Physical Principles, to shew the possibility, or rather probability of any particulars that are contained in the Scriptures. This is enough to stop the mouths of Deists, which is all the use that can be made of such Schemes.\n\nTo return to the main Point of the Fall of *Adam*: He himself was made liable to Death. But not barely to cease to live: for Death and Life are terms opposite to one another in Scripture. In Treating upon these Heads it is said, That *the wages of sin is death, but the gift of God is eternal life.*[^10] And though the addition of the word *Eternal,* makes the Signification of the one more express, yet where it is mentioned without that addition, no doubt is to be made, but that it is to be so meant: As where it is said, That *to be carnally minded is death, but to be spiritually minded is life and peace:* And *believing, we have life through his Name:*[^11] *Ye will not come unto me that ye may have life.* So by the rule of Opposites, *Death* ought to be understood, as a word of a general Signification, which we who have the Comment of the New Testament to guide us in understanding the Old, are not to restrain to a natural Death; and therefore when we are said to be *the servants of sin unto death,* we understand much more by it, than a natural Death: So God’s threatning of *Adam* with *Death,* ought not to be restrained to a *natural Death. Adam* being thus defiled, all Emanations from him must partake of that vitiated State to which he had brought himself. But then the Question remains, How came the Souls of his Posterity to be defiled; for if they were created pure, it seems to be an unjust Cruelty to them, to condemn them to such an Union to a defiled Body, as should certainly corrupt them? All that can be said in Answer to this, is,\n\nThat God has setled it as a Law in the Creation, That a Soul should inform a Body according to the Texture of it, and either conquer it, or be mastered by it, as it should be differently made; and that as such a degree of Purity in the Texture of it, might make it both pure and happy; so a contrary degree of Texture might have very contrary effects. And if with this, God made another general Law, that when all things were duly prepared for the propagation of the Species of Mankind, a Soul should be always ready to go into, and animate those first Threads and Beginnings of Life; those Laws being laid down, *Adam* by corrupting his own frame, corrupted the frame of his whole Posterity, by the general course of Things, and the great Law of the Creation. So that the suffering this to run through all the Race, is no more (only different in degrees and extent) than the Suffering the folly or madness of a man to infect his Posterity. In these things God acts as the Creator of the World by general Rules, and these must not be altered because of the Sins and Disorders of men: But they are rather to have their course, that so Sin may be its own punishment. The defilement of the Race being thus stated, a Question remains, Whether this can be properly called a Sin, and such as deserves *God’s Wrath and Damnation*? On the one hand an opposition of Nature to the Divine Nature, must certainly be hateful to God, as it is the root of much malignity and sin. Such a Nature cannot be the Object of his Love, and of it self it cannnot be accepted of God: Now since there is no mean in God, between *Love* and *Wrath, Acceptation* and *Condemnation,* if such persons are not in the first order, they must be in the second.\n\nYet it seems very hard on the other hand to apprehend, how persons, who have never actually sinned, but are only unhappily descended, should be, in consequence to that, under so great a misery: To this several answers are made: Some have thought that those who die before they commit any actual Sin, have indeed no share in the favour of God, but yet that they pass unto a state in the other World, in which they suffer little or nothing. The stating this more clearly, will belong to another Opinion, which shall be afterwards Explained.\n\nThere is a further Question made, Whether this Vicious Inclination is a Sin, or not? Those of the Church of *Rome,* as they believe that Original Sin is quite taken away by Baptism, so finding that this corrupt Disposition still remains in us, they do from thence conclude, that it is no part of Original Sin, but that this is the Natural State in which *Adam* was made at first, only it is in us without the restraint or bridle of Supernatural Assistances; which was given to him, but lost by Sin, and restored to us in Baptism. But as was said formerly, *Adam* in his first state was made after the Image of God, so that his bodily powers were perfectly under the command of his mind; This Revolt that we feel our Bodies and Senses are always in, cannot be supposed to be God’s Original Workmanship. There are great Disputings raised concerning the meaning of a long Discourse of St. *Paul*’s the 7th of the *Romans,* concerning a constant struggle that he felt within himself; which some, arguing from the Scope of the whole Epistle, and the beginning of that Chapter, understand only of the state that St. *Paul* represents himself to have been in, while yet a *Jew* and before his Conversion: Whereas others understand it of him in his converted and regenerated state. Very plausible things have been said on both sides, but without arguing any thing from words, the sense of which is under debate;[^12] there are other places which do manifestly express the struggle that is in a good Man: *The flesh is weak, though the spirit is willing: The flesh lusteth against the spirit, as the spirit lusteth against the flesh:* We ought to be still *mortifying the deeds of the body*; and we feel many Sins *that do so easily beset us,* that from these things we have reason to conclude, that there is a Corruption in our Nature, which gives us a biass and propensity to Sin. Now there is no reason to think that Baptism takes away all the Branches and Effects of Original Sin: It is enough if we are by it delivered from the Wrath of God, and brought into a State of Favour and Acceptation: We are freed from the Curse of Death, by our being Entitled to a Blessed Resurrection: And if we are so far freed from the Corruption of our Nature, as to have a foederal right to such Assistances as will enable us to resist and repress it, though it is not quite extinct in us, so long as we live in these frail and mortal Bodies, here are very great Effects of our Admission to Christianity by Baptism; though this should not go so far as to root out all Inclinations to Evil out of our Nature. The great Disposition that is in us to Appetite and Passion, and that great heat with which they Inflame us; the Aversion that we naturally have to all the Exercises of Religion, and the Pains that must be used to work us up to a tolerable Degree of Knowledge, and an ordinary Measure of Virtue, shews that these are not natural to us: Whereas Sloth and Vice do grow on us without any care taken about them; so that it appears, that they are the natural, and the other the forced growth of our Souls. These ill Dispositions are so universally spread through all Mankind, and appear so early, and in so great a Diversity of ill Inclinations, that from hence it seems reasonable and just to infer, That this Corruption is spread through our whole Nature and Species, by the Sin and Disobedience of *Adam.* And beyond this a great many among our selves think that they cannot go, in asserting of Original Sin.\n\nBut there is a further step made by all the Disciples of S. *Austin,* who believe, That a Covenant was made with all Mankind in *Adam,* as their First Parent: That he was a Person Constituted by God to represent them all; and that the Covenant was made with him, so that if he had obeyed, all his Posterity should have been happy, through his Obedience; but by his Disobedience they were all to be esteemed to have sinned in him, his Act being Imputed and Transferred to them all. S. *Austin* considered all Mankind as lost in *Adam,* and in that he made the Decree of Election to begin: There being no other Reprobation asserted by him, than the leaving Men to continue in that state of Damnation, in which they were by reason of *Adam*’s Sin; so that though by Baptism all Men were born again, and recovered out of that lost state, yet unless they were within the Decree of Election they could not be saved, but would certainly fall from that state, and perish in a state of Sin: But such as were not Baptized were shut out from all hope. Those words of Christ’s, *Except ye be born again of the water and of the Spirit,*[^13] *ye cannot enter into the kingdom of God,* being Expounded so as to Import the Indispensable Necessity of Baptism to Eternal Salvation. All who were not Baptized were reckoned by him among the Damned: Yet this Damnation, as to those who had no Actual Sin, was so mitigated, that it seemed to be little more than an Exclusion out of Heaven, without any Suffering or Misery, like a state of Sleep and Inactivity. This was afterwards dressed up as a Division or Partition in Hell, called the *Limbo of Infants*; so by bringing it thus low, they took away much of the horror that this Doctrine might otherwise have given the World.\n\nIt was not easy to Explain the way how this was propagated: They wished well to the Notion of a Soul’s propagating a Soul, but that seemed to come too near Creation: So it was not received as certain. It was therefore thought, That the Body being propagated defiled, the Soul was created and infused at the time of Conception: And that though God did not Create it impure, yet no time was interposed between its Creation and infusion: So that it could never be said to have been once pure, and then to have become impure. All this, as it afforded an easy Foundation to Establish the Doctrine of Absolute Decrees upon it, no care being taken to shew how this Sin came into the World, whether from an Absolute Decree or not, so it seem’d to have a great Foundation in that large Discourse of St. *Paul*’s; where in the 5th of the *Romans,* he compares the Blessings that we receive by the Death of Christ, with the Guilt and Misery that was brought upon us by the Sin of *Adam.* Now it is confessed, That by Christ we have both an Imputation or Communication of the Merits of his Death, and likewise a Purity and Holiness of Nature convey’d to us by his Doctrine and Spirit. In opposition then to this, if the comparison is to be closely pursued, there must be an Imputation of Sin as well as a Corruption of Nature, transfused to us from *Adam.* This is the more considerable as to the Point of imputation, because the chief design of St. *Paul*’s Discourse seems to be levelled at that, since it is begun upon the Head of Reconciliation and Attonement: Upon which it follows, That *as by one man sin entred into the world,*[^14] *and death by sin, and death passed upon all men, for that* (or as others render it, *in whom) all have sinned.* Now they think it is all one to their Point, Whether it be rendered, *for that,* or *in whom:* For though the later words seem to deliver their Opinion more precisely, yet it being affirm’d, That according to the other rendring, all who die have sinned; and it being certain, That many Infants die who have never actually sinned, these must have *sinned in Adam,* they could sin no other way. It is afterwards said by St. *Paul,* That *by the offence of one many were dead: That the judgment was by one to Condemnation: That by one man’s offence death reigned by one. That by the offence of one, judgment came upon all men to Condemnation: And that by one man’s disobedience many were made sinners.* As these words are positive, and of great importance in themselves, so all this is much the stronger, by the opposition in which every one of them is put to the Effects and Benefits of Christ’s Death; particularly to our Justification through him, in which there is an Imputation of the Merits and Effects of his Death, that are thereby transferred to us; so that that the whole Effect of this Discourse is taken away, if the Imputation of *Adam*’s Sin is denied. And this Explication does certainly quadrate more entirely to the words of the Article, as it is known that this was the Tenet of those who prepared the Articles, it having been the generally-received Opinion from S. *Austin*’s days downward.\n\nBut to many other Divines, this seems a harsh and unconceivable Opinion; it seems repugnant to the Justice and Goodness of God, to reckon Men guily of a Sin which they never committed, and to punish them in their Souls Eternally for that which was no Act of theirs: And though we easily enough conceive how God in the Riches of his Grace, may transfer Merit and Blessings from one Person to many, this being only an Oeconomy of Mercy, where all is free, and such a method is taken as may best declare the Goodness of God: But in the Imputation of Sin and Guilt, which are Matters of strict Justice, it is quite otherwise. Upon that Head God is pleased often to Appeal to Men of the Justice of all his ways: And therefore no such Doctrine ought to be admitted, that carries in it an Idea of Cruelty,[^15] beyond what the blackest Tyrants have ever invented. Besides, that in the Scripture, such a method as the punishing Children for their Fathers Sins, is often disclaimed, and it is positively affirmed, that every man that sins is punished. Now though in Articles relating to the Nature of God, they acknowledge it is highly reasonable to believe, That there may be Mysteries which exceed our Capacity; yet in Moral Matters, in God’s foederal dealings with us, it seems unreasonable and contrary to the Nature of God, to believe that there may be a Mystery contrary to the clearest Notions of Justice and Goodness; such as the condemning Mankind for the Sin of one Man, in which the rest had no share; and as contrary to our Ideas of God, and upon that to set up another Mystery that shall take away the Truth and Fidelity of the promises of God; Justice and Goodness being as inseparable from his Nature, as Truth and Fidelity can be supposed to be. This seems to expose the Christian Religion to the Scoffs of its Enemies, and to Objections that are much sooner made than answered: And since the foundation of this is a supposed Covenant with *Adam* as the Representative Head of Mankind, it is strange that a thing of that great consequence, should not have been more plainly Reported in the History of the Creation: But that men should be put to fetch out the knowledge of so great and so extraordinary a thing, only by some remote Consequences. It is no small prejudice against this Opinion, That it was so long before it first appeared in the *Latin* Church; that it was never received in the *Greek*; and that even the *Western* Church, though perhaps for some Ignorant Ages it received it, as it did every thing else, very implicity, yet has been very much divided both about this, and many other Opinions related to it, or a rising out of it.\n\nAs for those words of St. *Paul*’s, that are its chief, if not its only Foundation, they say many things upon them. First it is a single Proof. Now when we have not a variety of places proving any point, in which one gives Light, and leads us to a sure Exposition of another, we cannot be so sure of the meaning of any one place, as to raise a Theory, or found a Doctrine upon it: They say further, That S. *Paul* seems to argue, from that Opinion of our having sinned in *Adam,* to prove that we are justified by Christ. Now it is a piece of Natural Logick not to prove a thing by another, unless that other is more clear of it self, or at least more clear by its being already received and believed. This cannot be said to be more clear of it self, for it is certainly less credible or conceivable, than the Reconciliation by Christ. Nor was this clear from any special Revelation made of it in the Old Testament: Therefore there is good reason to believe, that it was then a Doctrine received among the *Jews,* as there are odd things of this kind to be found among the *Cabbalists,* as if all the Souls of all Mankind had been in *Adam*’s Body. Now when an Argument is brought in Scripture to prove another thing by, though we are bound to acknowledge the Conclusion, yet we are not always sure of the Premises; for they are often founded upon received Opinions. So that it is not certain that S. *Paul* meant to offer this Doctrine to our belief as true, but only that he intended by it to prove our being reconciled to God through the Death of Christ; and the Medium by which he proved it might be, for ought that appears from the words themselves, only an Opinion held true among those to whom he writes. For he only supposes it, but says nothing to prove it: Which it might be expected he would have done, if the *Jews* had made any doubt of it. But further they say, that when Comparisons or Oppositions, such as this, are made in Scripture, we are not always to carry them on to an exact Equality: We are required not only *to be holy as God is holy, but to be perfect as he is perfect:*[^16] Where by the *as* is not to be meant a true Equality, but some sort Resemblance and Conformity: Therefore those who believe that there is nothing imputed to *Adam*’s Posterity on the account of his Sin, but this Temporary punishment of their being made liable to Death, and to all those Miseries that the fear of it, with our other concerns about it, bring us under, say that this is enough to justify the comparison that is there stated: And that those who will carry it on to be an exact parallel, make a stretch beyond the Phraseology of the Scripture, and the use of Parables, and of the many comparisons that go only to one or more points, but ought not to be stretched to every thing.\n\nThese are the things that other great Divines among us have opposed to this Opinion. As to its Consonancy to the Article, those who oppose it do not deny, but that it comes up fully to the highest sense that the words of the Article can Import: Nor do they doubt, but that those who prepared the Articles, being of that Opinion themselves, might perhaps have had that sense of the words in their Thoughts. But they add, That we are only bound to sign the Articles in a Literal and Grammatical Sense: Since therefore the words *God’s wrath and damnation,* which are the highest in the Article, are capable of a lower sense, Temporary Judgments being often so expressed in the Scriptures,[^17] therefore they believe the loss of the Favour of God, the Sentence of Death, the Troubles of Life, and the Corruption of our Faculties, may be well called *God’s wrath and damnation.* Besides they observe, That the main point of the Imputation of *Adam*’s Sin to his Posterity, and its being considered by God as their own Act, not being expresly taught in the Article, here was that moderation observed, which the Compilers of the Articles have shewed on many other occasions. It is plain from hence, that they did not intend to lay a Burthen one Mens Consciences, or oblige them to profess a Doctrine that seems to be of hard digestion to a great many. The last prejudice that they offer against that Opinion, is, That the softening the terms of *God’s wrath and damnation* that was brought in by the followers of St. *Austin*’s Doctrine to such a moderate and harmless Notion, as to be only a loss of Heaven, with a sort of unactive Sleep, was an effect of their apprehending that the World could very ill bear an Opinion of so strange a sound, as that all Mankind were to be Damned for the Sin of one Man: And that therefore to make this pass the better they mitigated *Damnation* far below the Representation that the Scriptures generally give of it, which propose it as the being adjudged to a place of Torment, and a state of Horror and Misery.\n\nThus I have set down the different Opinions in this point, with that true Indifference that I intend to observe on such other occasions, and which becomes one who undertakes to explain the Doctrines of the Church, and not his own: And who is obliged to purpose other Mens Opinions with all Sincerity, and to shew what are the Senses that the Learned Men of different persuasions in these matters, have put on the words of the Article. In which one great and constant Rule to be observed, is, To represent mens Opinions candidly, and to judge as favourably both of them and their Opinions as may be: To bear with one another, and not to disturb the Peace and Union of the Church, by insisting too much and too peremptorily upon matters of such doubtful Disputaion; but willingly to leave them to all that liberty, to which the Church has left them, and which she still allows them.\n\n[^1]: Rom. 5.12.\n[^2]: ver. 15.\n[^3]: 1 Cor 15.49.\n[^4]: Gen. 3.22.\n[^5]: 1 Cor. 15.21, 22. In Ep. ad Rom. passim.\n[^6]: Gen. 6.5.8.21▪ 1 Kings 8.46. Prov. 24.16. Jer. 17.9. 2 Cor. 5.17. Eccl. 7.20. Gal. 5.17. Rom. 8.7, 8. John 3.6.\n[^7]: Gen. 1 27.\n[^8]: Eph. 4.22, 24.\n[^9]: Gen. 1.27, 28.\n[^10]: Rom. 6.23.\n[^11]: Rom. 8.6. Joh. 20.31. Joh. 5.50.\n[^12]: Gal. 5.17. Rom. 8.13.\n[^13]: Joh. 3.3, 5▪\n[^14]: Rom. 5.12. to the end.\n[^15]: Jer. 31.29. Ezek. 18.20.\n[^16]: 1 Pet. 1.15, 16. Mat. 5.48.\n[^17]: Ex. 32.10. and 〈◊〉 the whole Old Testament. Mat. 3.7. 1 Thess. 2.16. Luk. 23.40. 1 Cor. 11.29. 1 Pet. 4.17. Rom. 13.2. 2 Cor. 7.5. John 8.10, 11. Rom. 14.13."},{"number":10,"title":"Of Free-Will","part":null,"questions":[],"paragraphs":["10.1"],"clauses":[],"items":[],"text":"> The Condition of Man after the Fall of *Adam* is such, that he cannot turn and prepare himself by his own natural strength and good works to Faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will.\n\nWe shall find the same Moderation observed in this Article, that was taken notice of in the former; where all disputes concerning the degrees of that feebleness and corruption under which we are fallen by the Sin of *Adam,* are avoided, and only the necessity of a preventing and a cooperating Grace is asserted, against the *Semipelagians* and the *Pelagians.* But before we enter upon that, it is fitting first to state the true Notion of Free-Will, in so far as it is necessary to all rational Agents, to make their Actions morally good or bad; since it is a Principle that seems to rise out of the Light of Nature, That no man is accountable, rewardable or punishable, but for that in which he acts freely, without force or compulsion; and so far all are agreed.\n\nSome imagine, That Liberty must suppose a freedom to do or not to do, and to act contrariwise at pleasure. To others it seems not necessary that such a liberty should be carried to denominate Actions morally good or bad: God certainly acts in the perfectest liberty, yet he cannot sin. Christ had the most exalted liberty in his Human Nature, of which a Creature was capable, and his Merit was the highest, yet he could not sin. Angels and glorified Saints, though no more capable of Rewards, are perfect Moral Agents, and yet they cannot sin: And the Devils, with the damned, though not capable of further Punishment, yet are still Moral Agents, and cannot but sin: So this Indifferency to do or not to do, cannot be the true Notion of Liberty. A truer one seems to them to be this, That a Rational Nature is not determined as mere Matter, by the Impulse and Motion of other Bodies upon it; but is capable of Thought, and upon considering the Objects set before it, makes Reflection, and so chuses. Liberty therefore seems to consist in this inward capacity of thinking, and of acting and chusing upon Thought. The clearer the Thought is, and the more constantly that our choice is determined by it, the more does a Man rise up to the highest Acts, and sublimest Exercises of Liberty.\n\nA question arises out of this, Whether the Will is not always determined by the Understanding, so that a Man does always chuse and determine himself upon the account of some Idea or other? If this is granted, then no liberty will be left to our Faculties. We must apprehend things as they are proposed to our Understanding; for if a thing appears true to us, we must assent to it; and if the Will is as blind to the Understanding, as the Understanding is determined by the Light in which the Object appears to it, then we seem to be concluded under a Fate, or Necessity. It is after all, a vain attempt to argue against every man’s experience: We perceive in our selves a liberty of turning our Minds to some Ideas, or from others; we can think longer or shorter of these, more exactly and steadily, or more slightly and superficially, as we please; and in this radical freedom of directing or diverting our Thoughts, a main part of our Freedom does consist: Often Objects as they appear to our Thoughts do so affect or heat them, that they do seem to conquer us, and carry us after them; some Thoughts seeming as it were to intoxicate and charm us: Appetites and Passions, when much fired by Objects apt to work upon them, do agitate us strongly; and on the other hand, the Impressions of Religion come often in our Minds with such a secret force, so much of Terror and such secret Joy mixing with them, that they seem to master us; yet in all this a Man Acts freely, because he thinks and chuses for himself: And though perhaps he does not feel himself so entirely balanced, that he is indifferent to both sides, yet he has still such a remote liberty, that he can turn himself to other Objects and Thoughts, so that he can divert, if not all of the sudden resist the present impressions that seem to master him. We do also feel that in many Trifles we do Act with an entire liberty, and do many things upon no other account, and for no other reason, but because we will do them; and yet more important things depend on these.\n\nOur Thoughts are much governed by those impressions that are made upon our Brain: When an Object proportioned to us appears to us with such advantages as to affect us much, it makes such an impression on our Brain, that our Animal Spirits move much towards it; and those Thoughts that answer it, arise oft and strongly upon us, till either that Impression is worn out and flatted, or new and livelier ones are made on us by other Objects. In this depressed state in which we now are, the Ideas of what is useful or pleasant to our Bodies are strong; they are ever fresh, being daily renewed; and according to the different Construction of Mens Blood and their Brains, there arises a great variety of Inclinations in them. Our Animal Spirits that are the immediate Organs of Thought, being the subtiler parts of our Blood, are differently made and shaped, as our Blood happens to be Acid, Salt, Sweet, or Phlegmatick: And this gives such a Biass to all our Inclinations, that nothing can work us off from it, but some great strength of Thought that bears it down: So Learning chiefly in Mathematical Sciences, can so swallow up and fix ones Thought, as to possess it entirely for some time; but when that amusement is over, Nature will return and be where it was, being rather diverted than overcome by such Speculations.\n\nThe Revelation of Religion is the proposing and proving many Truths of great importance to our Understandings, by which they are enlightened, and our Wills are guided; but these Truths are feeble things, languid and unable to stem a Tide of Nature, especialy when it is much excited and heated: So that in fact we feel, that when Nature is low, these Thoughts may have some force to give an inward Melancholy, and to awaken in us Purposes and Resolutions of another kind; but when Nature recovers it self, and takes fire again, these grow less powerful. The giving those Truths of Religion such a Force that they may be able to subdue Nature, and to govern us, is the Design of both Natural and Revealed Religion: So the Question comes now according to the Article to be, Whether a Man by the Powers of Nature and of Reason, without other inward Assistances, can so far turn and dispose his own Mind, as to believe and *to do works pleasant and acceptable to God. Pelagius* thought that Man was so entire in his liberty, that there was no need of any other Grace but that of *Pardon,* and of proposing the Truths of Religion to Mens knowledge, but that the use of these was in every Man’s power. Those who were called *Semipelagians* thought that an assisting inward Grace was necessary to enable a Man to go through all the harder steps of Religion; but with that they thought that the first Turn or Conversion of the Will to God, was the effect of a Man’s own free choice.\n\nIn opposition to both which, this Article asserts both an Assisting and a preventing Grace. That there are inward Assistances given to our Powers, besides those outward Blessings of Providence, is first to be proved. In the Old Testament, it is true, there were not express Promises made by *Moses* of such Assistances; yet it seems both *David* and *Solomon* had a full persuasion about it. *David*’s Prayers do every where relate to somewhat that is Internal:[^1] He prays God *to open and turn his eyes; to unite and incline his heart; to quicken him; to make him to go; to guide and lead him; to create in him a clean heart, and renew a right spirit within him. Solomon* says, That *God gives wisdom; that he directs mens paths, and giveth grace to the lowly.*[^2] In the Promise that *Jeremy* gives of a New Covenant, this is the Character that is given of it; *I will put my Law in their inward parts, and write it in their hearts: They shall all know me from the least of them unto the greatest.* Like to that is what *Ezekiel* promises,[^3] *A new heart also will I give, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh; and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.* That these Prophecies relate to the New Dispensation, cannot be question’d, since *Jeremy*’s words, to which the other are equivalent, are cited and applied to it in the Epistle to the *Hebrews.* Now the opposition of the one Dispensation to the other, as it is here stated, consists in this, That whereas the Old Dispensation was made up of Laws and Statutes that were given on Tables of Stone, and in writing, the New Dispensation was to have somewhat in it beside that External Revelation which was to be Internal, and which should dispose and inable Men to observe it.\n\nA great deal of our Saviour’s Discourse concerning the *Spirit* which he was to pour on his Disciples, did certainly belong to that extraordinary Effusion at *Pentecost,* and to those wonderful Effects that were to follow upon it: Yet as he had formerly given this as an Encouragement to all Men to Pray,[^4] That *his heavenly Father would give the Holy Spirit to every one that asked him*; so there are many parts of that his last Discourse, that seem to belong to the constant Necessities of all Christians. It is as unreasonable to limit all to that time, as the first words of it, *I go to prepare a place for you; and because I live, ye shall live also.* The Prayer which comes after that Discourse,[^5] being extended beyond them to all that should *believe in his Name through their word,* we have no reason to limit these words, *I will manifest my self to him; My Father and I will make our abode with him; In me ye shall have peace*; to the Apostles only; so that the Guidance, the Conviction, the Comforts of that Spirit, seem to be Promises which in a lower order belong to all Christians. St. *Paul* speaks of *the love of God shed abroad in their hearts by the Holy Ghost.* When he was under Temptation,[^6] and prayed thrice, he had this Answer, *My grace is sufficient for thee,*[^7] *my strength is made perfect in weakness.* He prays often for the Churches in his Epistles to them, That *God would stablish, comfort, and perfect them,*[^8] *enlighten and strengthen them*; and this in all that variety of Words and Phrases that import inward Assistances. This is also meant by *Christ’s living and dwelling in us,* and by our *being rooted and grounded in him*;[^9] our *being the Temples of God, a holy habitation to him through his Spirit*; our being *sealed by the Spirit of God to the day of Redemption*; by all those directions to pray for *grace to help in time of need,* and, *to ask wisdom of God that gives liberally to all men*; as also by the Phrases of *being born of God, and the having his seed abiding in us.* These and many more places which return often through the New Testament, seem to put it beyond all doubt, that there are inward Communications from God, to the Powers of our Souls; by which we are made both to apprehend the Truths of Religion, to remember and reflect on them, and to consider and follow them more effectually.\n\nHow these are applied to us, is a great difficulty indeed, but it is to litle purpose to amuse our selves about it. God may convey them immediately to our Souls, if he will; but it is more intelligible to us to imagine that the Truths of Religion are by a Divine direction imprinted deep upon our Brain; so that naturally they must affect us much, and be oft in our Thoughts: And this may be a Hypothesis to explain Regeneration or habitual Grace by. When a deep Impression is once made, there may be a direction from God, in the same way that his Providence runs through the whole Material World, given to the Animal Spirits to move towards and strik upon that Impression, and so to excite such Thoughts as by the Law of the Union of the Soul and Body do correspond to it: This may serve for a Hypothesis to explain the Conveyance of Actual Grace to us: But these are only proposed as Hypotheses, that is, as methods or possible ways how such things may be done, and which may help us to apprehend more distinctly the manner of them. Now as this Hypothesis has nothing in it but what is truly Philosophical, so it is highly congruous to the Nature and Attributes of God, That if our Faculties are fallen under a decay and corruption, so that bare Instruction is not like to prevail over us, he should by some secret methods rectify this in us. Our Experience tells us but too often, what a feeble thing Knowledge and Speculation is, when it engages with Nature strongly assaulted; How our best Thoughts fly from us and forsake us; whereas at other times the sense of these things lies with a due weight on our Minds, and has another effect upon us. The way of conveying this is invisible; our Saviour compared it to the *wind that bloweth where it listeth;*[^10] *no man knows whence it comes, and whither it goes.* No man can give an account of the sudden changes of the Wind, and of that vast force with which the Air is driven by it, which is otherwise the most yielding of all Bodies; to which he adds, *so is every one that is born of the Spirit.* This he brings to illustrate the meaning of what he had said, That *except a man was born again of Water and of the Spirit, he could not enter into the kingdom of God*: And to shew how real and internal this was, he adds, *That which is born of the flesh is flesh*; that is, a Man has the Nature of those Parents from whom he is descended, by *Flesh* being understood the Fabrick of the Human Body, animated by the Soul: in opposition to which, he subjoins, *That which is born of the Spirit is spirit*; that is to say, a Man thus regenerated by the Operation of the Spirit of God, comes to be of a Spiritual Nature.\n\nWith this I conclude all that seemed necessary to be proved, That there are inward Assistances given to us in the New Dispensation. I do not dispute whether these are fitly called *Grace,* for perhaps that word will scarce be found in that Sense in the Scriptures; it signifying more largely the Love and Favour of God, without restraining it to this Act or Effect of it. The next thing to be proved is, That there is a *preventing Grace,* by which the Will is first moved and disposed to turn to God. It is certain that the first Promulgation of the Gospel to the Churches that were gathered by the Apostles, is ascribed wholly to the Riches and Freedom of the Grace of God. This is fully done in the Epistle to the *Ephesians,* in which their former Ignorance and Corruption is set forth under the Figures of *blindness,* of *being without hope,*[^11] *and without God in the world, and dead in trespasses and sins, they following the course of this world, and the prince of the power of the Air, and being by nature children of wrath*; that is under Wrath, I dispute not here concerning the meaning of the word by *Nature,* whether it relates to the Corruption of our Nature in *Adam,* or to that general Corruption that had overspread Heathenism, and was become as it were another Nature to them. In this single Instance we plainly see, that there was no previous disposition to the first preaching of the Gospel at *Ephesus*: Many expressions of this kind, though perhaps not of this force, are in the other Epistles. St. *Paul* in his Epistle to the *Romans,* puts God’s chusing of *Abraham* upon this, That it was *of grace, not of debt,*[^12] *otherwise Abraham might have had whereof to glory.* And when he speaks of God’s casting off the *Jews,* and grafting the *Gentiles* upon that Stock from which they were cut off, he, ascribes it wholly to the Goodness of God towards them,[^13] and charges them *not to be high-minded, but to fear.* In his Epistle to the *Corinthians,* he says, That *not many wise, mighty, nor noble were chosen, but God had chosen the foolish, the weak, and the base things of this world,*[^14] *so that no flesh should glory in his presence:* And he urges this further, in words that seem to be as applicable to particular Persons, as to Communities or Churches: *Who maketh thee to differ from another? and what hast thou,*[^15] *that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it?* From these and many more passages of the like nature, it is plain, that in the Promulgation of the Gospel,[^16] *God was found of them that sought not to him, and heard of them that called not upon him*; that is, he prevented them by his Favour, while there were no previous dispositions in them to invite it, much less to merit it: From this it may be inferred, That the like method should be used with relation to particular Persons.\n\nWe do find very express Instances in the New Testament, of the Conversion of some by a Preventing Grace: It is said,[^17] That *God opened the heart of Lydia, so that she attended to the things that were spoken of Paul.* The Conversion of St. *Paul* himself was so clearly from a Preventing Grace, that if it had not been miraculous in so many of its Circumstances, it would have been a strong Argument in behalf of it. These words of Christ seem also to assert it; *Without me ye can do nothing; ye have not chosen me, but I you; and no man can come to me, except the Father which hath sent me draw him.*[^18] Those who received Christ, *were born not of blood, nor of the will of the flesh, nor of the will of man, but of the will of God. God* is said *to work in us both to will and to do of his own good pleasure:* The one seems to import the first beginings, and the other the progress of a Christian Course of Life. So far all among us, that I know of, are agreed, though perhaps not as to the force that is in all those places to prove this Point.\n\nThere do yet remain Two Points in which they do not agree; the one is the Efficacy of this Preventing Grace; some think that it is of its own nature so Efficacious, that it never fails of Converting those to whom it is given; others think that it only awakens and disposes, as well as it enables them to turn to God, but that they may resist it, and that the greater part of Mankind do actually resist it. The examining of this Point, and the stating the Arguments of both sides, will belong more properly to the Seventeenth Article. The other Head in which many do differ, is concerning the Extent of this Preventing Grace; for whereas such as do hold it to be Efficacious of it self, restrain it to the number of those who are Elected and converted by it; others do believe, That as Christ died for all Men, so there is an Universal Grace which is given in Christ to all Men, in some degree or other, and that it is given to all Baptized Christians in a more eminent degree, and that as all are corrupted by *Adam,* there is also a general Grace given to all Men in Christ. This depends so much on the former Point, that the discussing the one is indeed the discussing of both; and therefore it shall not be further entred upon in this place.\n\n[^1]: Psal. 119.13, 27 32, 35. Psalm 51.10, 11.\n[^2]: Jer. 31.33, 34.\n[^3]: Ezek. 36.26, 27.\n[^4]: Luke 11.13.\n[^5]: Joh. 14.2▪\n[^6]: Rom. 5.5▪\n[^7]: 2 Cor. 12▪ 9.\n[^8]: Eph. 3.17.\n[^9]: 2 Cor. 6.16. Heb. 4.16. Jam. 1.5. 1 Joh. 39.\n[^10]: Joh. 3.8.\n[^11]: Eph. 2.2.12.\n[^12]: Rom. 4.2.\n[^13]: Rom. 11.20.\n[^14]: 1 Cor. 1.26.\n[^15]: 1 Cor. 4.7.\n[^16]: Isa. 65.1.\n[^17]: Acts 16.14.\n[^18]: Joh. 1.13.15.5, 16. Phil. 2.13."},{"number":11,"title":"Of the Justification of Man","part":null,"questions":[],"paragraphs":["11.1"],"clauses":[],"items":[],"text":"> We are accounted Righteous before God, only for the Merit of our Lord and Saviour Jesus Christ, by Faith, and not for our own Works or Deservings. Wherefore that we are justified by Faith only, is a most wholsome Doctrine, and very full of Comfort, as more largely is expressed in the Homily of Justification.\n\nIn order to the right understanding this Article, we must first consider the true meaning of the Terms of which it is made up; which are, *Justification, Faith, Faith only,* and *Good Works*; and then when these are rightly stated, we will see what Judgments are to be passed upon the Questions that do arise out of this Article. *Just,* or *Justified,* are words capable of two senses; the one is, a Man who is in the Favour of God by a mere Act of his Grace, or upon some Consideration not founded on the Holiness or the Merit of the Person himself. The other is, a Man who is truly holy, and as such is beloved of God. The use of this word in the New Testament was probably taken from the term *Chasidim* among the *Jews,* a designation of such as observed the external parts of the Law strictly, and were believed to be upon that account much in the Favour of God; an Opinion being generally spread among them, that a strict observance of the external parts of the Law of *Moses,* did certainly put a Man in the Favour of God. In opposition to which, the design of a great part of the New Testament is to shew, that these things did not put Men in the Favour of God. Our Saviour used the word *saved*; in opposition to *condemned*;[^1] and spoke of Men who were *condemned already,* as well as of others who were *saved.* St. *Paul* enlarges more fully into many Discourses; in which our being *justified,* and the *righteousness of God,* or his *grace towards us,* are all terms equivalent to one another: His design in the Epistle to the *Romans,* was to prove that the observance of the *Mosaical* Law could not *justifie,* that is, could not put a Man under the *grace* or *favour* of God, or the *righteousness* of God, that is, into a state of *acceptation* with him, as that is opposite to a state of *wrath* or *condemnation*: He upon that shews that *Abraham* was in the Favour of God before he was Circumcised, upon the account of his trusting to the Promises of God, and obeying his Commands; and that God reckoned upon these Acts of his, as much as if they had been an entire course of Obedience;[^2] for that is the meaning of these words, *And it was imputed to him for righteousness.* These Promises were freely made to him by God, when by no previous Works of his he had made them to be due to him of debt; therefore that Covenant which was founded on those Promises, was the *justifying of Abraham freely by grace*; upon which St. *Paul* in a variety of Inferences and Expressions assumes, That we are in like manner *justified freely by grace, through the redemption in Christ Jesus.*[^3] That God has of his own free Goodness offered a new Covenant, and new and better Promises to Mankind in Christ Jesus, which whosoever believe as *Abraham* did, they are justified as he was. So that whosoever will observe the Scope of St. *Paul*’s Epistles to the *Romans* and *Galatians,* will see that he always uses *Justification* in a sense that imports our being put in the Favour of God. The Epistle to the *Galatians* was indeed writ upon the occasion of another Controversy, which was, Whether, supposing Christ to be the Messias, Christians were bound to observe the *Mosaical* Law, or not: Whereas the Scope of the first part of the Epistle to the *Romans,* is to shew that we are not justified nor saved by the Law of *Moses,* as a Mean of its own nature capable to recommend us to the Favour of God, but that even that Law was a Dispensation of *Grace,* in which it was a true Faith like *Abraham*’s, that put Men in the Favour of God; yet in both these Epistles, in which *Justification* is fully treated of, it stands always for the receiving one into the Favour of God.\n\nIn this the Consideration upon which it is done, and the Condition upon which it is offered, are two very different things. The one is a Dispensation of God’s Mercy, in which he has regard to his own Attributes, to the Honour of his Laws, and his Government of the World: The other is the Method in which he applies that to us; in such a manner, that it may have such Ends as are both perfective of Human Nature, and suitable to an infinitely Holy Being to pursue. We are never to mix these two together, or to imagine that the Condition upon which Justification is offered to us, is the Consideration that moves God; as if our Holiness, Faith, or Obedience, were the moving Cause of our Justification; or that God *justifies* us, because he sees that we are truly *just:* For though it is not to be denied, but that in some places of the New Testament, *Justification* may stand in that Sense, because the word in its Signification will bear it; yet in these Two Epistles, in which it is largely treated of, nothing is plainer, than that the design is to shew us what it is that brings us to the Favour of God, and to a state of Pardon and Acceptation: So that *Justification* in those places stands in opposition to Accusation and *Condemnation.*\n\nThe next Term to be explained is *Faith*; which in the New Testament stands generally for the Complex of Christianity, in opposition to the Law, which stands as generally for the Complex of the whole *Mosaical* Dispensation. So that the *Faith of Christ* is equivalent to this the Gospel of Christ; because Christianity is a Foederal Religion, founded on God’s part, on Promises that he has made to us, and on the Rules he has set us; and on our part, on our believing that Revelation, our trusting to those Promises, and our setting our selves to follow those Rules: The believing this Revelation, and that great Article of it, of Christ’s being the Son of God, and the true Messias that came to reveal his Father’s Will, and to offer himself up to be the Sacrifice of this New Covenant, is often represented as the great and only Condition of the Covenant on our part; but still this *Faith* must receive the whole Gospel, the Precepts as well as the Promises of it, and receive Christ as a Prophet to Teach, and a King to Rule, as well as a Priest to Save us.\n\nBy *Faith only,* is not to be meant Faith as it is separated from the other Evangelical Graces and Virtues; but Faith, as it is opposite to the Rites of the *Mosaical* Law; for that was the great Question that gave occasion to St. *Paul*’s writing so fully upon this Head; since many Judaizing Christians, as they acknowledged Christ to be the true Messias, so they thought that the Law of *Moses* was still to retain its force: In opposition to whom St. *Paul* says, That *we are justified by Faith, without the works of the Law.*[^4] It is plain that he means the *Mosaical* Dispensation, for he had divided all Mankind into those *who were in the Law,* and those *who were without the Law:* That is, into *Jews* and *Gentiles.* Nor had St. *Paul* any occasion to treat of any other Matter in those Epistles, or to enter into nice Abstractions, which became not one that was to Instruct the World in order to their Salvation: Those Metaphysical Notions are not easily apprehended by plain Men, not accustomed to such Subtilties, and are of very little value, when they are more critically distinguished: Yet when it seems some of those Expressions were wrested to an ill sense and use, St. *James* treats of the same matter, but with this great difference; that though he says expresly, That *a man is justified by Works, and not by Faith only*; yet he does not say, *by the Works of the Law*;[^5] so that he does not at all contradict St. *Paul*; the Works that he mentions not being the Circumcision or Ritual Observances of *Abraham,* but his offering up his Son *Isaac,* which St. *Paul* had reckoned a part of the *Faith of Abraham:* This shews that he did not intend to contradict the Doctrine delivered by St. *Paul,* but only to give a true Notion of the *Faith* that *justifies*; that it is not a bare believing, such as Devils are capable of, but such a believing as exerted it self in Good Works. So that the Faith mentioned by St. *Paul* is the Complex of all Christianity; whereas that mentioned by St. *James,* is a bare believing, without a life suitable to it. And as it is certainly true, that we are taken into the Favour of God, upon our receiving the whole Gospel, without observing the *Mosaical* Precepts; so it is as certainly true, that a bare professing or giving credit to the Truth of the Gospel, without our living suitably to it, does not give us a right to the Favour of God. And thus it appears that these two Pieces of the New Testament, when rightly understood, do in no wise contradict, but agree well with one another.\n\nIn the last place, we must consider the signification of *Good Works:* By them are not to be meant some voluntary and assumed pieces of Severity, which are no where enjoyned in the Gospel, that arise out of Superstition and that feed of Pride and Hypocrisy: These are so far from deserving the name of *Good Works,* that they have been in all Ages the Methods of Imposture, and of Impostors, and the Arts by which they have gained Credit and Authority. By *Good Works* therefore are meant Acts of true Holiness, and of sincere Obedience to the Laws of the Gospel.\n\nThe Terms being thus explained, I shall next distinguish between the Questions arising out of this Matter, that are only about Words, and those that are more Material and Important. If any Man fancy that the Remission of Sins is to be considered as a thing previous to *Justification,* and distinct from it, and acknowledge that to be freely given in Christ Jesus; and that in consequence of this there is such a Grace infused, that thereupon the Person becomes truly *just,* and is considered as such by God: This, which must be confessed to be the Doctrine of a great many in the Church of *Rome,* and which seems to be that established at *Trent,* is indeed very visibly different from the Stile and Design of those Places of the New Testament, in which this matter is most fully opened: But yet after all, it is but a question about words; for if that which they call *Remission* of Sins, be the same with that which we call *Justification*; and if that which they call *Justification,* be the same with that which we call *Sanctification,* then here is only a strife of words: Yet even in this we have the Scriptures clearly of our side; so that we hold the *form of sound words,* from which they have departed. The Scripture speaks of *Sanctification,* as a thing different from and subsequent to *Justification.*[^6] *Now ye are washed, ye are sanctified, ye are justified.* And since Justification, and the being in the Love and Favour of God, are in the New Testament one and the same thing, the Remission of Sins must be an Act of God’s Favour: For we cannot imagine a middle state of being neither accepted of him, nor yet under his *Wrath,* as if the Remission of Sins were merely an extinction of the guilt of Sin, without any special Favour. If therefore this Remission of Sins is acknowledged to be given freely to us through Jesus Christ, this is that which we affirm to be *Justification,* though under another name: We do also acknowledge that our Natures must be sanctified and renewed, that so God may take pleasure in us, when his Image is again visible upon us; and this we call *Sanctification*; which we acknowledge to be the constant and inseparable effect of *Justification:* So that as to this, we agree in the same Doctrine, only we differ in the use of the Terms; in which we have the Phrase of the New Testament clearly with us.\n\nBut there are two more material differences between us: It is a Tenet in the Church of *Rome,* That the Use of the Sacraments, if Men do not put a bar to them, and if they have only imperfect Acts of Sorrow accompanying them, does so far compleat those weak Acts, as to *justify* us: This we do utterly deny, as a Doctrine that tends to enervate all Religion; and to make the Sacraments that were appointed to be the solemn Acts of Religion, for quickning and exciting our Piety, and for conveying Grace to us, upon our coming devoutly to them, becomes means to flatten and deaden us: As if they were of the nature of Charms, which if they could be come at, tho’ with ever so slight a preparation, would make up all defects. The Doctrine of Sacramental Justification is justly to be reckoned among the most mischievous of all those Practical Errors that are in the Church of *Rome.* Since therefore this is no where mentioned, in all these large Discourses that are in the New Testament concerning Justification, we have just reason to reject it: Since also the natural consequence of this Doctrine, is to make Men rest contented in low imperfect Acts, when they can be so easily made up by a Sacrament, we have just reason to detest it, as one of the depths of Satan: The Tendency of it being to make those Ordinances of the Gospel, which were given us as means to raise and heighten our Faith and Repentance, become Engines to encourage Sloth and Impenitence.\n\nThere is another Doctrine that is Held by many, and is still Taught in the Church of *Rome,* not only with Approbation, but Favour; That the inherent Holiness of good Men is a thing of its own nature so perfect, that upon the account of it, God is so bound to esteem them just, and to *justify* them, that he were unjust if he did not. They think there is such a real *condignity* in it, that it makes Men God’s adopted Children. Whereas we on the other hand Teach, That God is indeed pleased with the inward Reformation that he sees in good Men, in whom his Grace dwells; that he approves and accepts of their Sincerity; but that with this there is still such a mixture, and in this there is still so much Imperfection, that even upon this account, if God did straitly mark Iniquity, none could stand before him: So that even his acceptance of this, is an Act of Mercy and Grace. This Doctrine was commonly Taught in the Church of *Rome* at the time of the Reformation, and together with it, they reckoned that the chief of those Works that did Justify, were either great or rich Endowments, or excessive Devotions towards Images, Saints, and Relicks; by all which, Christ was either forgot quite, or remembred only for form-sake, esteemed perhaps as the chief of Saints; not to mention the impious Comparisons that were made between him and some Saints, and the Preferences that were given to them beyond him. In opposition to all this the Reformers began, as they ought to have done, at the laying down this as the Foundation of all Christianity, and of all our hopes, That we were reconciled to God meerly through his Mercy, by the Redemption purchased by Jesus Christ: And that a firm believing the Gospel, and a claiming to the Death of Christ, as the great Propitiation for our Sins, according to the Terms on which it is offered us in the Gospel, was that which united us to Christ; that gave us an Interest in his Death, and thereby justified us▪ If in the management of this Controversy, there was not so critical a Judgment made of the Scope and several Passages of St. *Paul*’s Epistles; and if the Dispute became afterwards too abstracted and metaphysical, that was the effect of the Infelicity of that Time, and was the natural consequence of much disputing: Therefore tho’ we do not now stand to all the Arguments, and to all the Citations and Illustrations used by them; and tho’ we do not deny but that many of the Writers of the Church of *Rome,* came insensibly off from the most practical Errors, that had been formerly much taught, and more practised among them; and that this matter was so stated by many of them, that as to the main of it, we have no just Exceptions to it: Yet after all, this beginning of the Reformation was a great Blessing to the World, and has proved so, even to the Church of *Rome*; by bringing her to a juster sense of the Atonement made for Sins by the Blood of Christ; and by taking Men off from external Actions, and turning them to consider the inward Acts of the Mind, Faith and Repentance, as the Conditions of our Justification. And therefore the Approbation given here to the Homily▪ is only an Approbation of the Doctrine asserted and proved in it: Which ought not to be carried to every particular of the Proofs or Explanations that are in it. To be *Justified,* and to be accounted Righteous, stand for one and the same thing in the Article: And both import our being delivered from the Guilt of Sin, and entitled to the Favour of God. These differ from God’s intending from all Eternity to save us, as much as a Decree differs from the Execution of it.\n\nA Man is then only *Justified,* when he is freed from Wrath, and is at peace with God: And tho’ this is freely offered to us in the Gospel through Jesus Christ, yet it is applied to none but to such as come within those Qualifications and Conditions set before us in the Gospel. That God pardons Sin, and receives us into favour only through the Death of Christ, is so fully expressed in the Gospel, as was already made out upon the second Article that it is not possible to doubt of it, if one does firmly believe, and attentively read the New Testament. Nor is it less evident, that it is not offered to us absolutely, and without Conditions and Limitations. These Conditions are *Repentance,* with which *remission of sins* is often joined; and *Faith,*[^7] but a *faith that worketh by love, that purifies the heart, and that keeps the commandments of God:* Such a Faith as shews it self to be alive by Good Works, by Acts of Charity, and every Act of Obedience; by which we demonstrate, that we truly and firmly believe the Divine Authority of our Saviour and his Doctrine. Such a Faith as this *justifies,* but not as it is a Work or meritorious Action, that of its own nature puts us in the Favour of God, and makes us truly just: But as it is the Condition upon which the Mercy of God is offered to us by Christ Jesus: For then we correspond to his design of coming into the World, that *he might redeem us from all Iniquity,*[^8] that is, justify us: And *purifie unto himself a peculiar people, zealous of good works*; that is, sanctify us. Upon our bringing our selves therefore under these Qualifications and Conditions, we are actually in the Favour of God: Our Sins are pardoned, and we are entitled to Eternal Life.\n\nOur Faith and Repentance are not the valuable Considerations for which God pardons and justifies; that is done meerly for the Death of Christ; which God having out of the Riches of his Grace provided for us, and offered to us, Justification is upon those accounts said to be *free*: There being nothing on our part which either did or could have procured it. But still our Faith, which includes our Hope, our Love, our Repentance, and our Obedience, is the Condition that makes us capable of receiving the benefits of this Redemption and Free Grace. And thus it is clear, in what sense we believe, that *we* are *justified* both *freely,* and yet through Christ; and also through *Faith,* as the Condition indispensably necessary on our part.\n\nIn strictness of words, we are not *justified* till the final Sentence is pronounced: Till upon our Death, we are solemnly acquitted of our Sins, and admitted into the Presence of God; this being that which is opposite to *Condemnation:* Yet as a Man who is in that state, that must end in *Condemnation,* is said to be *condemned already,*[^9] *and the wrath of God is said to abide upon him*; tho’ he be not yet adjudged to it: So, on the contrary, a Man in that state, which must end in the full Enjoyment of God, is said now to be *justified,* and to be at peace with God; because he not only has the Promises of that state now belonging to him, when he does perform the Conditions required in them; but is likewise receiving daily Marks of God’s Favour, the protection of his Providence, the Ministry of Angels, and the inward Assistances of his Grace and Spirit.\n\n*This is a Doctrine full of comfort*; for if we did believe that our Justification was founded upon our Inherent Justice, or Sanctification, as the Consideration on which we receive it, we should have just cause of Fear and Dejection; since we could not reasonably promise our selves so great a Blessing upon so poor a Consideration: but when we know that this is only the Condition of it, then when we feel it is sincerely received and believed, and carefully observed by us, we may conclude that we are *justified:* But we are by no means to think, that our certain persuasion of Christ’s having died for us in particular, or the certainty of our Salvation through him, is an Act of *saving Faith,* much less that we are justified by it. Many things have been too crudely said upon this Subject, which have given the Enemies of the Reformation great Advantages, and have furnished them with much matter of Reproach. We ought to believe firmly, That Christ died for all Penitent and Converted Sinners; and when we feel these Characters in our selves, we may from thence justly infer, That he died for us, and that we are of the Number of those who shall be Saved through him: But yet if we may fall from this state, in which we do now feel our selves, we may and must likewise forfeit those hopes; and therefore we must *work out our Salvation with fear and trembling.* Our believing that we shall be Saved by Christ, is no Act of Divine Faith; since every Act of Faith must be founded on some Divine Revelation: It is only a Collection and Inference that we may make from this general Proposition, That Christ is the propitiation for the Sins of those who do truly repent and believe his Gospel; and from those Reflections and Observations that we make on our selves, by which we conclude, That we do truly both repent and believe.\n\n[^1]: Job 3.18.\n[^2]: Gen. 15.6. Rom. 4.3.22.\n[^3]: Rom. 3.24.\n[^4]: Rom. 3.28. Gal. 2.16. Rom. 2.12.\n[^5]: Jam. 2.24.\n[^6]: 1 Cor. 6.11.\n[^7]: Gal. 5.6. Luke 24.47. Acts. 2.38.\n[^8]: Tit. 2.14.\n[^9]: Joh. 3.18."},{"number":12,"title":"Of Good Works","part":null,"questions":[],"paragraphs":["12.1"],"clauses":[],"items":[],"text":"> Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our Sins, and endure the severity of God’s Judgment: yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith, insomuch that by them a lively Faith may be as evidently known, as a Tree discerned by the fruit.\n\nThat Good works are indispensably necessary to Salvation; that *without holiness no man shall see the Lord*; is so fully and frequently exprest in the Gospel, that no doubt can be made of it by any who reads it: And indeed a greater disparagement to the Christian Religion cannot be imagined, than to propose the hopes of God’s Mercy and Pardon barely upon Believing, without a Life suitable to the Rules it gives us. This began early to corrupt the Theories of Religion, as it still has but too great an influence upon the Practice of it. What St. *James* writ upon this Subject, must put an end to all doubting about it; and whatever Subtilties some may have set up, to separate the consideration of Faith from a holy Life, in the point of *Justification*; yet none among us have denied that it was absolutely necessary to Salvation: And so it be owned as necessary, it is a nice curiosity to examine, whether it is of it self a Condition of Justification, or if it is the certain distinction and constant effect of that Faith which justifies. These are Speculations of very little consequence, as long as the main Point is still maintained; That Christ came to *bring us to God,* to change our Natures, to mortify the Old man in us, and to raise up and restore that *Image of God,* from which we had fallen by Sin. And therefore even where the Thread of Men’s Speculations of these Matters may be thought too fine, and in some Points of them wrong drawn; yet so long as this Foundation is preserved, that *every one who nameth the name of Christ does depart from iniquity,*[^1] so long the Doctrine of Christ is preserved pure in this Capital and Fundamental Point.\n\nThere do arise out of this Article only two Points, about which some Debates have been made. 1st. Whether the Good Works of Holy Men are in themselves so perfect, that they can endure the severity of God’s Judgment, so that there is no mixture of imperfection or Evil in them, or not? The Council of *Trent* has decreed, That Men by their Good Works have so fully satisfied the Law of God, according to the state of this Life, that nothing is wanting to them. The second Point is, Whether these Good Works are of their own nature meritorious of Eternal Life, or not? The Council of *Trent* has decreed that they are: Yet a long softening is added to the Decree, importing, That *none ought to glory in himself, but in the Lord; whose goodness is such, that he makes his own gifts to us, to be merits in us:* And it adds, *That* because *in many things we offend all, every one ought to consider the justice and severity, as well as the mercy and goodness of God: and not to judge himself, even tho’ he should know nothing by himself.* So then that in which all are agreed about this Matter, is, 1. That our Works cannot be good or acceptable to God, but as we are assisted by his Grace and Spirit to do them: So that the real Goodness that is in them, flows from those Assistances which enable us to do them. 2. That God does certainly reward Good Works: He has promised it, and *he is faithful and cannot lie: nor is he unrighteous to forget our labour of love.* So the Favour of God and eternal Happiness is the reward of Good Works: Mention is also made *of a full reward, of the reward of a righteous Man, and of a Prophet’s reward.*[^2] 3. That this Reward is promised in the Gospel, and could not be claimed without that, by any antecedent Merit founded upon equality: *Since our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory.*\n\nThe Points in which we differ, are, 1. Whether the Good Works of holy Men are so perfect, that there is no defect in them; or whether there is still some such defect mixed with them, that there is occasion for Mercy, to pardon somewhat even in Good Men? Those of the Church of *Rome* think that a Work cannot be called *good,* if it is not entirely *good*; and that nothing can please God, in which there is a mixture of Sin. Whereas we, according to the Article, believe that Human Nature is so weak and so degenerated, that as far as our Natural Powers concur in any Action, there is still some Allay in it; and that a *Good work* is considered by God according to the main both of the Action and of the Intention of him that does it; and as a Father *pities* his Children, so God passes over the defects of those who serve him sincerely, though not perfectly.[^3] *The imaginations of the heart of man are only evil continually: In many things we offend all*; says St. *James:* And St. *Paul* reckons that *he had not yet apprehended, but was forgetting the things behind, and reaching to these before, and still pressing forward.*\n\nWe see in fact, that the best Men in all Ages have been complaining and humbling themselves, even for the sins of their Holy Things, for their Vanity and Desire of Glory, for the distraction of their Thoughts in Devotion, and for the Affection which they bore to Earthly things. It were a Doctrine of great Cruelty, which might drive Men to despair, if they thought that no Action could please God, in which they were conscious to themselves of some Imperfection or Sin. The Midwives of *Egypt feared God,* yet they excused themselves by a Lye: But God accepted of what was good, and passed over what was amiss in them, and *built them houses.*[^4] St. *Austin* urges this frequently, That our Saviour in teaching us to pray, has made this a standing Petition, *Forgive us our Trespasses,* as well as that, *Give us this day our daily Bread*; for we sin daily, and do always need a Pardon. Upon these Reasons we conclude, that somewhat of the Man enters into all that Men do: We are made up of Infirmities, and we need the Intercession of Christ, to make our best Actions to be accepted of by God: For *if he should straitly mark iniquity, who can stand before him?*[^5] *but mercy is with him, and forgiveness.* So that with *Hezekiah* we ought to pray, That *though we are not purified according to the purification of the sanctuary, yet the good Lord would pardon every one that prepareth his heart to seek God.*\n\nThe Second Question arises out of this, concerning *the Merit of Good Works*; for upon the supposition of their being compleatly good, that Merit is founded; which will be acknowledged to be none at all, if it is believed that there are such Defects in them, that they need a Pardon; since where there is Guilt, there can be no pretension to Merit. The word *Merit* has also a sound that is so daring, so little suitable to the humility of a Creature, to be used towards a Being of Infinite Majesty, and with relation to endless Rewards, that though we do not deny but that a sense is given to it by many of the Church of *Rome,* to which no just exception can be made, yet there seems to be somewhat too bold in it, especially when *Condignity* is added to it: And since this may naturally give us an Idea of a buying and selling with God, and that there has been a great deal of this put in practice, it is certain that on many respects this *Word* ought not to be made use of. There is somewhat in the Nature of Man apt to swell and to raise it self out of measure; and to that no Indulgence ought to be given, in words that may flatter it; for we ought to subdue this Temper by all means possible, both in our selves and others. On the other hand, though we confess that there is a Disorder and Weakness that hangs heavy upon us, and that sticks close to us, yet this ought not to make us indulge our selves in our sins, as if they were the effects of an Infirmity that is inseparable from us. To consent to any Sin, if it were ever so small in it self, is a very great sin: We ought to go on, still *cleansing our selves* more and more,[^6] *from all filthiness both of the flesh and of the spirit, and perfecting holiness in the fear of God.* Our readiness to sin should awaken both our diligence to watch against it, and our humility under it. For though we grow not up to a pitch of being above all sin, and of absolute Perfection, yet there are many degrees both of Purity and Perfection, to which we may arrive, and to which we must constantly aspire. So that we must keep a just Temper in this Matter, neither to ascribe so much to our own Works as to be lifted up by reason of them, or to forget our daily need of a Saviour both for Pardon and Intercession; nor on the other hand so far to neglect them, as to take no care about them. The due Temper is *to make our calling and election sure,*[^7] *and to work out our own salvation with fear and trembling*; but to *do all in the name of the Lord Jesus,* ever trusting to him, and *giving thanks to God by him.*\n\n[^1]: 2 Tim. 2.19.\n[^2]: Matth. 10.41, 42. 2 Cor. 4.17.\n[^3]: Gen. 6.5. Jam. 3.2. Phil. 3.13.\n[^4]: Exod. 1.21.\n[^5]: Psal. 130.3, 4. 2 Chron. 30.18, 19.\n[^6]: 2 Cor. 7.1.\n[^7]: Phil. 2.12. Col. 3.17."},{"number":13,"title":"Of Works before Justification","part":null,"questions":[],"paragraphs":["13.1"],"clauses":[],"items":[],"text":"> Works done before the Grace of Christ, and the Inspiration of his Spirit, are not pleasant to God; forasmuch as they spring not of Faith in Jesus Christ, neither do they make men meet to receive Grace, or (as the School-Authors say) deserve Grace of Congruity: Yea rather, for that they are not done as God hath commanded and willed them to be done, we doubt not but that they have the nature of Sin.\n\nThere is but one Point to be considered in this Article, which is, Whether Men can without any inward Assistances from God do any Action that shall be in all its circumstances so good, that it is not only acceptable to God, but meritorious in his sight, though in a lower degree of merit. If what was formerly laid down concerning a Corruption that was spread over the whole Race of Mankind, and that had very much vitiated their Faculties, be true, then it will follow from thence, That unassisted Nature can do nothing that is so good in it self, that it can be pleasant or meritorious in the sight of God. A great difference is here to be made between an external Action as it is considered in it self, and the same Action as it was done by such a Man. An Action is called good, from the Morality and Nature of the Action it self; so Actions of Justice and Charity are in themselves good, whatsoever the Doer of them may be: But Actions are considered by God with relation to him that does them, in another light; his Principles, Ends, and Motives, with all the other circumstances of the Action, come into this Account; for unless all these be good, let the Action in its own abstracted nature be ever so good, it cannot render the Doer acceptable or meritorious in the sight of God.\n\nAnother distinction is also to be made between the Methods of the Goodness and Mercy of God, and the strictness of Justice: For if God had suchregard to the feigned Humiliation of *Ahab,*[^1] as to grant him and his Family a Reprieve for some time from those Judgments that had been denounced against them and him; and if *Jehu*’s executing the Commands of God upon *Ahab*’s Family, and upon the Worshippers of *Baal,* procured him the Blessing of a long continuance of the Kingdom in his Family, though he acted in it with a bad design,[^2] and retained still the old Idolatry of the Calves set up by *Jeroboam*; then we have all reason to conclude, according to the Infinite Mercy and Goodness of God, that no Man is rejected by him, or denied inward Assistances, that is, making the most of his Faculties, and doing the best that he can; but that he who is faithful in his little, shall be made Ruler over more.\n\nThe Question is only, Whether such Actions can be so pure, as to be free from all sin, and to Merit at God’s hand, as being Works naturally perfect; for that is the formal Notion of the *Merit of Congruity,* as the Notion of the *Merit of Condignity* is, That the Work is perfect in the Supernatural Order.\n\nTo establish the Truth of this Article, beside what was said upon the Head of Original Sin, we ought to consider what St. *Paul*’s words in the 7*th* of the *Romans* do import: Nothing was urged from them on the former Articles, because there is just ground of doubting whether St. *Paul* is there speaking of himself in the state he was in when he writ it, or whether he is personating a *Jew,* and speaking of himself as he was while yet a *Jew.* But if the words are taken in that lowest sense, they prove this, That an Unregenerate Man has in himself such a Principle of Corruption, that even a good and a holy *Law* revealed to him, cannot reform it; but that on the contrary, it will take *occasion from that very Law to deceive him and to slay him.*[^3] So that all the benefit that he receives even from that Revelation, is,[^4] that *sin in him becomes exceeding sinful*; as being done against such a degree of Light, by which it appears that he is *carnal, and sold under sin*; and that though his Understanding may be enlighten’d by the Revelation of the Law of God made to him, so that he has some Inclinations to obey it, yet he does not that which he would, but that which he would not: And though his *Mind* is so far convinced,[^5] that he *consents to the Law that it is good,* yet *he still does that which he would not*; which was the effect of *sin that dwelt in him*; and from hence he knew, *that in him, that is in his flesh,* in his carnal part, or carnal state, *there dwelt no good thing*; for *though to will,* that is, to resolve on obeying the Law, *was present, yet he found not a way how to perform that which was good*; the good that he wished to do, that he did not; but he did the evil that he wished not to do; which he imputed to the *sin that dwelt in him.* He found then a *Law,* a Bent and Biass within him,[^6] that when he wished, resolved, and endeavoured to do good, *evil was present with him,* it sprung up naturally within him; for though in his rational Powers he might so far approve the Law of God as to *delight* in it; yet he found *another Law* arising upon his Mind from his Body,[^7] *which warred against the law of his mind, and brought him into captivity to the law of sin which was in his members:*[^8] All this made him conclude, that *he was carnal, and sold under sin*; and cry out, *O wretched man that I am, who shall deliver me from the body of this death?* For this *he thanks God through our Lord Jesus Christ:* And he sums all up in these words; *So then, with the mind I my self serve the Law of God, but with the flesh the Law of Sin.*\n\nIf all this Discourse is made by St. *Paul* of himself when he had the Light which a Divinely-inspired Law gave him, he being educated in the exactest way of that Religion, both zealous for the Law, and blameless in his own observance of it; we may from thence conclude how little reason there is to believe that a Heathen, or indeed an unregenerated Man can be better than he was, and do Actions that are both good in themselves, which it is not denied but that he may do; and do them in such a manner that there shall be no mixture nor imperfection in them, but that they shall be perfect in a Natural Order, and be by consequence meritorious in a Secondary Order.\n\nBy all this we do not pretend to say, That a Man in that state can do nothing; or that he has no use of his Faculties: He can certainly restrain himself on many occasions; he can do many good works, and avoid many bad ones; he can raise his Understanding to know and consider things according to the Light that he has; he can put himself in good methods and good circumstances; he can Pray, and do many Acts of Devotion, which though they are all very imperfect, yet none of them will be lost in the sight of God, who certainly will never be wanting to those who are doing what in them lies, to make themselves the proper Objects of his Mercy, and fit Subjects for his Grace to work upon. Therefore this Article is not to be made use of to discourage Mens Endeavours, but only to encrease their Humility; to teach them not to think of themselves above measure, but soberly; to depend always on the mercy of God, and ever to fly to it.\n\n[^1]: 1 Kings 21.29.\n[^2]: 2 Kings 10.30, 31.\n[^3]: Rom. 7.12, 13.\n[^4]: Ver. 14.\n[^5]: 16, 17, 18,\n[^6]: 21,\n[^7]: 23,\n[^8]: 24, 25."},{"number":14,"title":"Of Works of Supererogation","part":null,"questions":[],"paragraphs":["14.1"],"clauses":[],"items":[],"text":"> Voluntary Works, besides, over and above God’s Commandments, which they call Works of Supererogation, cannot be taught without Arrogancy and Impiety. For by them men do declare, That they do not only render unto God as much as they are bound to do: but that they do more for his sake, than of bounden Duty is required. Whereas Christ saith plainly. when ye have done all that are commanded to you, say, We are unprofitable Servants.\n\nThere are Two Points that arise out of this Article to be considered, 1*st.* Whether there are in the New Testament Counsels of Perfection given; that is to say, such Rules which do not oblige all Men to follow them, under the pain of Sin;[^1] but yet are useful to carry them on to a sublimer Degree of Perfection, than is necessary in order to their Salvation? 2*d.* Whether men by following these do not more than they are bound to do, and by consequence, Whether they have not there by a Stock of Merit to communicate to others? The First of these leads to the Second; for if there are no such Counsels, then the Foundation of Supererogoation fails.\n\nWe deny both, upon this Ground, That the great Obligations of *loving God with all our Heart, Soul, Strength and Mind, and our Neighbour as our selves,* which are reckoned by our Saviour,[^2] the *two great Commandments, on which hang all the Law and the Prophets,* are of that extent, that it seems not possible to imagine, How any thing can be acceptable to God that does not fall within them. Since if it is acceptable to God, then that Obligation to love God so entirely must bind us to it; for if it is a Sin not to love God up to this pitch, then it is a Sin not to do every thing that we imagine will please him: And by consequence, if there is a Degree of pleasing God, whether Precept or Counsel, that we do not study to attain to, we do not *love* him in a manner suitable to that. It seems a great many in the Church of *Rome* are aware of this consequence, and therefore they have taken much pains to convince the World, that we are not bound to love God at all, or as others more cautiously word it, that we are only bound to value him above all things, but not to have a *love* of such a vast intension for him. This is a proposition that after all their softning it, gives so much horror to every Christian that I need not be at any pains to confute it.\n\nWe are further required in the New Testament, *to cleanse our selves from all filthiness both of the Flesh and Spirit, perfecting holiness in the fear of God:* And to reckon our selves *his and not our own;*[^3] and that *we are bought with a price*; and that therefore *we ought to glorify him both in our Bodies, and in our Spirits, which are his.* These and many more like Expressions are plainly Precepts of general Obligation, for nothing can be set forth in more positive words than these are; And it is not easie to imagine, How any thing can go beyond them; for if we are Christ’s Property, purchased by him, then we ought to apply our selves to every thing in which his honour, or the honour of his Religion can be concerned, or which will be pleasing to him.\n\nOur Saviour having charged the *Pharisees* so often, for adding so many of their Ordinances to the Laws of God,[^4] *teaching his fear by the Precepts of men*; and the Apostles condemning *a shew of Will-worship and voluntary humility,* seem to belong to this matter, and to be designed on purpose to repress the Pride and Singularities affected Hypocrites. Our Saviour said to him that asked,[^5] *What he should do that he might have eternal life? keep the Commandments:* These words I do the rather cite, because they are followed with a passage, that of all others in the New Testament, seems to look the likest a Counsel of Perfection; for when he who made the Question, replied upon our Saviour’s Answer, That *he had kept all these from his youth up,* and added, *what lack I yet*? To that our Saviour Answered, *If thou wilt be perfect,*[^6] *go sell all that thou hast, and give to the Poor, and thou shalt have treasure in heaven, and come and follow me:* And by the words that follow, of the difficulty of a *rich Man’s entring into the Kingdom of Heaven*; this is more fully Explained. The meaning of all that whole passage is this, Christ called that person to abandon all, and come and follow him, in such a manner as he had called his Apostles. So that here is no Counsel but a positive Command given to that particular person, upon this occasion. By *Perfect* is only to be meant compleat, in order to that to which he pretended, which was *Eternal Life.* And that also explains the word in that period, *Treasures in Heaven,* another Expression for *Eternal Life,* to compensate the loss which he would have made by the Sale of his Possessions. So that here is no Counsel, but a Special Command given to this person, in order to his own attaining *Eternal Life.*\n\nNor is it to be inferred from hence, That this is proposed to others in the way of a Counsel; for as in Cases either of a Famine or Persecution, it may come to be to some a command, *to sell all* in order to the relief of others, as it was in the first beginnings of Christianity; so in ordinary cases to do it might be rather a tempting of Providence than a trusting to it, for then a Man should part with the means of his Subsistence, which God has provided for him, without a necessay and pressing occasion. Therefore our Saviour’s words,[^7] *Sell that ye have and give Alms,* as they are delivered in the strain and peremptoriness of a Command, so they must be understood to bind as positive Commands do: Not so constantly as a Negative Command does, since in every minute of our Life, that binds: but there is a Rule and Order in our obeying positive Commands. We must not rest on the *Sabbath-day,* if a Work of Necessity or Charity calls us to put to our hands: We must not obey our Parents in disobeying a publick Law: So if we have Families, or the Necessities of a feeble Body, and a weak Constitution, for which God has supplied us with that which will afford us *food convenient for us,*[^8] we must not throw up those provisions and cast our selves upon others. Therefore that Precept must be moderated and expounded, so as to agree with the other Rules and Orders that God has set us.\n\nA distinction is therefore to be made between those things that do universally and equally bind all Mankind; and those things that do more specially bind some sorts of men, and that only at some times. There are greater degrees of Charity, Gravity, and all other Virtues, to which the Clergy for instance are more bound than other men; but these are to them Precepts and not Counsels. And in the first beginnings of Christianity there were greater Obligations laid upon all Christians, as well as greater Gifts were bestowed on them. It is true in the Point of Marriage S. *Paul* does plainly allow, that such as *marry do well, but that such as marry not do better.*[^9] But the meaning of that, is not, as if an unmarried Life were a state of Perfection, beyond that which a Man is obliged to: But only this, That as to the Course of this Life, and the *present distress*; and as to the judgment that is to be made of men by their Actions, no Man is to be thought to do amiss who *marries*; but yet he who marries not, is to be judged to do *better.* But yet inwardly and before God this matter may be far otherwise; for he who *marries not* and burns, certainly does worse than he who *marries and lives chastly.* But he who finding that he can limit himself without endangering his Purity; though no Law restrains him from Marrying, yet seeing that he is like to be Tempted to be too careful about the Concerns of this Life if he *marries,* is certainly under Obligations to follow that Course of Life in which there are fewer Temptations, and greater Opportunities to attend on the Service of God.\n\nWith Relation to outward Actions, and to the Judgments that from visible Appearances are to be made of them, some Actions may be said to be better than others, which yet are truly good: But as to the particular obligations that every Man is under, with Relation to his own State and Circumstances, and for which he must Answer at the last Day, these being secret, and so not subject to the Judgments of Men, certainly every Man is strictly bound to do the best he can; to chuse that Course of Life in which he thinks he may do the best Services to God and Man: Nor are these free to him to chuse or not: He is under Obligations, and he Sins if he sees a more excellent thing that he might have done, and contents himself with a lower or less valuable thing. St. *Paul* had wherein to *Glory,* for whereas it was Lawful for him as an Apostle to suffer the *Corinthians* to supply him in temporals, when he was serving them in Spiritual Things; yet he chose rather for the Honour of the Gospel, and to take away all occasion of Censure from those who sought for it,[^10] *to work with his own hands, and not to be burthensome to them.* But in that State of Things, though there was no Law or outward Obligation upon him to *spare them*; he was under an inward Law of doing all things to the Glory of God: And by this Law he was as much bound, as if there had been an outward compulsory Law lying upon him.\n\nThis distinction is to be remembred, between such an Obligation as arises out of a Mans particular Circumstances, and such other Motives as can be only known to a Man himself, and such an Obligation as may be fastned on him by stated and general Rules: He may be absolutely free from the latter of these, and yet be secretly bound by those inward and stronger constraints of the Love of God, and of Zeal for his Glory. Enough seems to be said to prove that there are no Counsels of Perfection in the Gospel: That all the Rules set to us in it, are in the Stile and Form of Precepts; and that though there may be some Actions of more Heroical Virtue, and more Sublime Piety than others, to which all men are not obliged by equal or general Rules; yet such men to whose Circumstances and Station they do belong, are strictly obliged by them, so that they should Sin if they did not put them in practice.\n\nThis being thus made out, the Foundation of Works of Supererogation is destroyed: But if it should be acknowledged that there were such Counsels of Perfection in the Scripture, there are still two other clear proofs, to shew that there can be no such thing as Supererogating with God. First, Every Man not only has Sinned▪ but has still so much Corruption about him, as to feel the truth of that of St. *James, in many things we offend all.*[^11] Now unless it can be supposed that by obeying those Counsels a Man can compensate with Almighty God for his Sins, there is no ground to think that he can Supererogate: He must first clear his own Score, before he can imagine that any thing upon his account can be forgiven or imputed to another: and if the Guilt of Sin is Eternal, and the pretended Merit of obeying Counsels is only Temporary, no Temporary Merit can take off an Eternal Guilt. So that it must first be supposed, that a Man both is and has been perfect as to the Precepts of Obligation, before it can be thought that he should have an Overplus of Merit.\n\nThe other clear Argument from Scripture against Works of Supererogation, is that there is nothing in the whole New Testament that does in any sort favour them: We are always taught to trust to the Mercies of God, and to the Death and Intercession of Christ, and *to work out our own Salvation with fear trembling*;[^12] but we are never once directed to look for any help from Saints, or to think that we can do any thing for another man’s Soul in this way.[^13] The *Psalm* has it, *No man can by any means give a ransom for his brother’s Soul:* The words of Christ cited in the Article are full and express aganst it.\n\nThe words in the Parable of the five foolish Virgins and the five wise, may seem to favour it, but they really contradict it; for it was the foolish Virgins that desired the wise to give them of their *Oil*; which if any will apply to a supposed Communication of Merit, they ought to consider that the Proposition is made by the *foolish,*[^14] and the Answer of the wise Virgins is full against it: *Not so, lest there be not enough for us and you:* What follows, of bidding them *go to them that sell, and buy for themselves,* is only a piece of the Fiction of the Parable, which cannot enter into any part of the Application of it.[^15] What St. *Paul* says of *his filling up that which was behind of the afflictions of Christ in his flesh, for his body’s sake, which is the Church*; is, as appears by the words that follow, *whereof I am made a Minister,* only applicable to the Edification that the Church received from the Sufferings of the Apostles: It being a great confirmation to them of the Truth of the Gospel, when those who preached it, suffered so constantly and so patiently for it; by which they both confirmed what they had preached, and set an Example to others, of adhering firmly to it. And since Christ is related to his Church, as a Head to the Members, it is in some sort his suffering himself, when his Members suffer; and that Conformity which they ought to express to him as their Head, was necessary to make up the due Proportion that ought to be between the Head and the Members. So St. *Paul* rejoyced in his being made *conformable to him*: And this, as it is a Sense that the words will well bear, so it is certain they are capable of no other sense; for if the sufferings of the Apostles were meritorious in behalf of the other Christians, some plain account must have been given of this in the New Testament, at least to do honour to the Memory of such Apostles as had then died for the Faith. If it is suggested, that the living Apostles were too modest to claim it to themselves; that will not satisfy; all runs quite in a contrary Stile: The Mercies of God and the blood of Christ being always repeated, whereas these are never once named. Now to imagine that there can be any thing of such great use to us, in which the Scripture should be not only silent, but should run in a strain totally different from it, is not conceivable: For if in any thing, the Gospel ought to be full and explicite in all that which concerns our Peace and Reconciliation with God, and the means of our escaping his Wrath, and obtaining his Favour.\n\nThere is another Doctrine that does also belong to this Head, which is Purgatory, that is not to be entred on here, but is referred to its proper place. Thus it appears how ill this Doctrine of Works of Supererogation is founded; and upon how many accounts it is evidently false; and yet upon it has been built not only a Theory of a Communication of those Merits▪ and a Treasure in the Church, but a Practice of so foul a nature, that in it the words of our Saviour, spoken to the *Jews, My house is a house of Prayer,*[^16] *but ye have made it a den of Thieves,* are accomplished in a high and most scandalous manner. It has been pretended that this was of the nature of a Bank, of which the Pope was the Keeper; and that he could grant such Bills and Assignments upon it as he pleased: This was done in so base and so crying a manner, that all who had any sense of Probity in their own Church were ashamed of it.\n\nIn the Primitive Church there were very severe Rules made, obliging all that had sinned publickly (and they were afterwards applied to such as had sinned secretly) to continue for many Years in a state of Separation from the Sacrament, and of Penance and Discipline. But because all such general Rules admit of a great variety of Circumstances, taken from Mens Sins, their Persons, and their Repentance, there was a Power given to all Bishops by the Council of *Nice,* to shorten the time, and to relax the severity of those Canons; and such Favour as they saw cause to grant, was called *Indulgence.* This was just and necessary, and was a Provision without which no Constitution or Society can be well governed. But after the Tenth Century, as the Popes came to take this Power in the whole extent of it into their own hands, so they found it too feeble to carry on the great Designs that they grafted upon it.\n\nThey gave it high Names, and called it a plenary Remission, and the pardon of all Sins: which the World was taught to look on as a thing of a much higher nature, than the bare excusing of Men from Discipline and Penance. Purgatory was then got to be firmly believed, and all Men were strangely possessed with the terror of it: So a deliverance from Purgatory, and by consequence an immediate admission into Heaven, was believed to be the certain effect of it. And to support all this, the Doctrine of *Counsels, of Perfection,* of Works of *Supererogation,* and of the *Communication* of those Merits, was set up; and to that, this was added, That a Treasure made up of these, was at the Pope’s disposal, and in his keeping. The use that this was put to, was as bad as the Forgery it self. Multitudes were by these means engaged to go to the *Holy Land,* to recover it out of the hands of the *Saracens:* Afterwards they armed vast Numbers against Hereticks to extirpate them: They fought also all those Quarrels which their ambitious Pretensions engaged them in with Emperors and other Princes, by the same Pay; and at last they set it to Sale with the same Impudence, and almost with the same Methods that Mountebanks use in the venting of their Secrets.\n\nThis was so gross even in an Ignorant Age, and among the ruder sort, that it gave the first Rise to the Reformation: and as the progress of it was a very signal Work of God, so it was in a great measure owing to the Scandals that this shameless Practice had given the World. And upon this single reason it is that this matter has been more fully examined than was necessary; for the thing is so plain, that it has no sort of difficulty in it.\n\n[^1]: Luke 17.10.\n[^2]: Matth. 22.36, to 40.\n[^3]: 2 Cor. 7.1. 1 Cor. 6.20.\n[^4]: Coloss. 2.\n[^5]: Matth. 19.16, 17.\n[^6]: V. 20, 21.\n[^7]: Luke 12.33.\n[^8]: Prov. 30.8\n[^9]: 1 Cor. 7.38.\n[^10]: Acts 20.34. 1 Cor. 9.18. 2 Cor. 12.13.\n[^11]: James 3.2.\n[^12]: Phil. 2.12.\n[^13]: Psal. 49.7.\n[^14]: Mat. 25.9.\n[^15]: Col. 1.24.\n[^16]: Mark 11.17."},{"number":15,"title":"Of Christ alone without Sin","part":null,"questions":[],"paragraphs":["15.1"],"clauses":[],"items":[],"text":"> Christ in the truth of our nature was made like unto us in all things (sin only except) from which he was clearly void both in his flesh and in spirit. He came to be a Lamb without spot, who by sacrifice of himself once made, should take away the sins of the World: and sin, as St. *John* saith, was not in him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive our selves, and the truth is not in us.\n\nThis Article relates to the former, and is put here as another Foundation against all Works of Supererogation: for that Doctrine, with the Consequences of it, having given the first Occasion to the Reformation, it was thought necessary to overthrow it entirely: and because the Perfection of the Saints must be supposed, before their Supererogation can be thought on, that was therefore here opposed.\n\nThat Christ was *holy, without spot and blemish, harmless, undefiled, and separate from sinners*;[^1] that there was *no guile in his mouth; that he never did amiss, but went about always doing good,* and was as a *lamb without spot,* is so oft affirmed in the New Testament,[^2] that it can admit of no Debate. This was not only true in his Rational Powers, the superior part called the *Spirit,* in opposition to the lower part, but also in those Appetites and Affections that arise from our Bodies, and from the Union of our Souls to them, called the *Flesh.* For tho’ in these Christ having the Human Nature truly in him, had the Appetites of Hunger in him, yet the Devil could not tempt him by that to distrust God, or to desire a miraculous supply sooner than was fitting: He overcame even that necessary Appetite whensoever there was an occasion given him *to do the will of his heavenly Father:*[^3] He had also in him the aversions to pain and suffering, and the horror at a violent and ignominious Death, which was planted in our Natures: and in this it was natural to him to wish and to pray that the Cup might pass from him. But in this his Purity appeared the most eminently, That tho’ he felt the weight of his Nature to a vast degree, he did notwithstanding that, limit and conquer it so entirely, that he resigned himself absolutely to his Father’s Will: *Not my will, but thy will be done.*\n\nBesides all that has been already said upon the former Articles, to prove that some taint and degree of the Original Corruption remains in all Men; the peculiar Character of Christ’s Holiness so oft repeated, looks plainly to be a distinction proper to him and to him only. We are called upon to follow him, to learn of him, and to imitate him without restriction; whereas we are required to *follow the Apostles, only as they were the followers of Christ:*[^4] And though we are commanded *to be holy as he was holy in all manner of conversation*; that does no more prove that any man can arrive at that pitch, than our being commanded *to be perfect as our heavenly father is perfect,* will prove that we may become perfect as God is: The Importance of these words being only this, That we ought in all things to make God and Christ our patterns; and that we ought to endeavour to imitate and resemble them all we can.\n\nThere seems to be a particular design in the Contexture and Writing of the Scriptures, to represent to us some of the Failings of the best Men: For though *Zacharias* and *Elizabeth* are said to have been *blameless,* that must only be meant of the Exterior and Visible part of their Conversation, that it was free from blame,[^5] and of their being accepted of God; but that is not to be carried to import a sinless Purity before God: For we find the same *Zachary* guilty of misbelieving the Message of the Angel to him, to such a degree,[^6] that he was punished for it with a Dumbness of above Nine Months continuance. Perhaps the Virgin’s Question to the Angel had nothing blame-worthy in it;[^7] but our Saviour’s Answers to her, both when she came to him in the Temple, when he was Twelve Years old, and more particularly when she moved him at the Marriage in *Cana,* to furnish them with Wine, look like a Reprimand. The Contentions among the Apostles about the Preheminence, and in particular the Ambition of *James* and *John,* cannot be excused. St. *Peter*’s Dissimulation at *Antioch* in the Judaizing Controversy,[^8] and the sharp Contention that happened between *Paul* and *Barnabas* are recorded in Scripture, and they are both Characters of the Sincerity of those who Penned them, and likewise Marks of the Frailties of Human Nature, even in its greatest Elevation, and with its highest Advantages. So that all the high Characters that are given of the best Men, are to be understood either comparatively to others whom they exceeded, or with relation to their outward Actions, and the visible parts of their Life: Or they are to be meant of their Zeal and Sincerity, which is valued and accepted of God; and, as it was to *Abraham,* is imputed to them for Righteousness.\n\nYet this is not to be abused by any to be an encouragement to live in Sin; for we may carry this Purity and Perfection certainly very far, by the Grace of God. In every Sin that we commit, we do plainly perceive, that we do it with so much freedom, that we might not have done it; here is still just Matter for Humiliation and Repentance. By this Doctrine our Church intends only to repress the Pride of vain-glorious and hypocritical Men, and to strike at the Root of that filthy Merchandise that has been brought into the House of God, under the pretence of the Perfection, and even the over-doing or supererogating of the Saints.\n\n[^1]: Heb. 7.26.\n[^2]: 1 Pet. 1.19.\n[^3]: Joh. 4.34.\n[^4]: 1 Cor. 11.1 1 Pet. 1.15. Mat. 5.48.\n[^5]: Luk. 1.6.\n[^6]: Ver. 20.\n[^7]: Luk. 2.49. Joh. 2.4.\n[^8]: Matth. 20.20, 24. Gal. 2.11, 12, 13, 14. Act. 15.39."},{"number":16,"title":"Of Sin after Baptism","part":null,"questions":[],"paragraphs":["16.1"],"clauses":[],"items":[],"text":"> Note very deadly sin willingly committed after Baptism is the sin against the Holy Ghost, and unpardonable. Wherefore the grant of Repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again and amend our Lives. And therefore they are to be condemned, which say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.\n\nThis Article, as it relates to the Sect of the *Novatians* of old, so it is probable it was made a part of our Doctrine, upon the Account of some of the Enthusiasts, who at that time, as well as some do in our Days, might boast their Perfection, and join with that part of the Character of a *Pharisee,* this other of an unreasonable rigour of Censure and Punishment against Offenders. By *deadly Sin* in the Article, we are not to understand such Sins as in the Church of *Rome* are called *mortal,* in opposition to others that are *venial:* As if some Sins, though Offences against God, and Violations of his Law, could be of their own nature such slight things, that they deserved only Temporal Punishment, and were to be expiated by some piece of Pennance or Devotion, or the Communication of the Merits of others. The Scripture no where teaches us to think so slightly of the Majesty of God or of his Law. There is a *curse* upon every one *that continueth not in all things which are written in the Book of the Law to do them:*[^1] And the same Curse must have been on us all, if Christ had not redeemed us from it: *The wages of Sin is death:* And St. *James* asserts, that there is such a Complication of all the Precepts of the Law of God, both with one another, and with the Authority of the Lawgiver, that *he who offends in one point,*[^2] *is guilty of all.* So since God has in his Word given us such dreadful Apprehensions of his *Wrath,* and of the *guilt of Sin,* we dare not soften these to a degree below the Majesty of the Eternal God, and the Dignity of his most Holy Laws. But after all, we are far from the Conceit of the *Stoicks,* who made all Sins alike. We acknowledge that some Sins of Ignorance and Infirmity may consist with a state of Grace; which is either quite destroyed, or at least much eclipsed and clouded by other Sins, that are more heinous in their nature, and more deliberately gone about: It is in this sense that the word *deadly Sin* is to be understood in the Article: For though in the strictness of Justice every Sin is *deadly,* yet in the Dispensation of the Gospel, those Sins are only *deadly,* that do deeply wound the Conscience, and that drive away Grace.\n\nAnother Term in the Article needs also to be a little explained; *the sin against the Holy Ghost*; concerning which, since there is so severe a Sentence pronounced by Christ, it is necessary that it be rightly understood; and that can only be done by considering the Occasion of those Words, as well as the Words themselves. Christ wrought such Miracles in the sight of his Enemies, that when there was no room left for any other Cavil,[^3] they betook themselves to that, that *he did not cast out devils but by Belzebub the Prince of Devils.* And this was the occasion that led our Saviour to speak of the Sin or *blasphemy against the Holy Ghost.* It was their rejecting the clearest Evidence that God could give to prove any thing by: The power by which those Miracles were wrought, and which was afterwards communicated to the Apostles, is called through the whole New Testament, the *Holy Ghost.* By which is not to be meant here the Third Person of the Trinity, but the wonderful Effusion of those extraordinary Gifts and Powers that were then communicated, the Oeconomy and Dispensation of which is said to be derived from that *one Spirit.* This was the utmost Proof that could be given of Truth: And when Men set themselves to blaspheme this, and to ascribe the Works of Christ to a collusion with the Devil, they did thereby so wilfully oppose God, and reproach his Power, they did so stifle their own Conviction, and set themselves against the Conviction of others, that nothing could be done further for their Conviction; this being the highest degree of Evidence and Proof: And this was so high an Indignity to God, when he descended so far to satisfy their scruples, that it was not to be pardoned; as their Impenitence and Incredulity was so obstinate as not to be overcome.\n\nUpon this Occasion given, our Saviour makes a difference between their Blaspheming him, and instead of owning him to be the *Messias,* calling him a *deceiver,* a *glutton,* and a *wine-bibber*; of which, upon hearing his Doctrine, and seeing his Life, they were still guilty. This was indeed a great Sin, but yet there were means left of convincing them of the Truth of his being the great Prophet sent of God: And by these they might be so far prevailed on as to repent and believe, and so to obtain pardon: But when they had those means set before them, when they saw plain and uncontested Miracles done before them; and when instead of yielding to them, that set up such an Opposition to them, which might have been as reasonably said of every Miracle that could have been wrought, then it was not possible to convince them. This is an impious rejecting of the highest Method that God himself uses for proving a thing to us. The scorn put upon it, as it flows from a Nature so depraved, that it cannot be wrought on; so it is a sin not to be pardoned. All things of extream severity in a Doctrine that is so full of Grace and Mercy as the Gospel is, ought to be restrained as much as may be. From thence we infer▪ That those dreadful words of our Saviour’s, ought to be restrained to the subject to which they are applied, and ought not to be carried further. Since Miracles have ceased, no Man is any more capable of this Sin.\n\nThese Terms being thus explained, the Question in the Article is now to be explained. There are words in St. *John*’s Epistle and elsewhere, that seem to import, that *men born of God,* that is to say, Baptized or Regenerated Christians, *sin not: Whosoever abideth in him, sinneth not:*[^4] *whosoever sinneth hath not seen him, neither known him: whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, for he is born of God.* This is again repeated in the end of that Epistle, together with these words, *He that is begotten of God, keepeth himself, and that wicked one toucheth him not.* As these words seem to import that a true Christian sins not, so in the Epistle to the *Hebrews* it is said to be *Impossible to renew again by Repentance, those who fall away,*[^5] *after they had been once enlightened and had tasted of the heavenly gift, had been made partakers of the Holy Ghost, and had tasted the good word of God, and the powers of the world to come.* Upon these Expressions and some others, though not quite of their force, it was, that in the Primitive Church, some that fell after Baptism, were cast out of the Communion of the Church; and though they were not cut off from all hopes of the Mercy of God, yet they were never restored to the Peace of the Church: This was done in *Tertullian*’s time, if what he says on this Subject, is not to be reckoned as a piece of his *Montanism.*\n\nBut soon after, there were great Contests upon this Head, while the *Novatians* withdrew from the Communion of the Church, and believed it was defiled by the receiving of Apostates into it: Though that was not done so easily as some proposed, but after a long separation and a severe course of Penance. Upon this followed all those Penitentiary Canons concerning the several Measures and Degrees of Penance, and that not only for Acts of Apostacy from the Christian Religion, but for all other crying Sins. According to what has been already said upon the former Articles, it has appeared that the Sanctification of Regenerated Men is not so perfected in this Life, but that there is still a mixture of Defects and Imperfections left in them: And the state of the New Covenant is a continuance of Repentance and Remission of Sins; for as oft as one sins, if he repents truly of it, and forsakes his Sins, there is a standing Offer of the Pardon of all Sins: And therefore Christ has taught us to pray daily, *Forgive us our sins:* If there were but one general Pardon offered in Baptism, this would signify little to those who feel their Infirmities, and the Sins that do so easily beset them, so apt to return upon them. It was no wonder if the entertaining this Conceit brought in a Superstitious Error in Practice among the Ancient Christians, of delaying Baptism till Death; as hoping that all Sins were then certainly pardoned: A much more dangerous Error than even the Fatal One of trusting to a Death-bed Repentance. For Baptism might have been more easily compassed; and there was more offered in the way of Argument for building upon it, than has been offered at for a Death-bed Repentance.\n\nSt. *Peter*’s Denial, his Repentance, and his being restored to his Apostolical Dignity seem to be Recorded, partly on this account, to encourage us even after the most heinous Offences, to return to God, and never to reckon our Condition desperate, were our Sins ever so many, but as we find our Hearts hardened in them into an obstinate Impenitency. Our Saviour has made our pardoning the offences that others commit against us, the measure upon which we may expect pardon from God; and he being asked, What limits he set to the number of the faults that we were bound to pardon, by the Day, if Seven was not enough, he carried it up to *seventy times seven,* a vast number, far beyond the number of offences that any Man will in all probability commit against another in a Day. But if they should grow up to all that vast number of 490, yet if our Brother still *turns again and repents,*[^6] we are still bound to forgive. Now since this is joined with what he declared, that if we pardoned our Brother his offences, *our heavenly Father would also forgive us,*[^7] then we may depend upon this, That according to the sincerity of our Repentance, our sins are always forgiven us. And if this is the Nature of the New Covenant, then the Church, which is a Society formed upon it, must proportion the Rules both of her Communion and Censure, to those set in the Gospel: A heinous Sin must give us a deeper sorrow, and higer degrees of Repentance; Scandals must also be taken off and forgiven when the offending Persons have repaired the offence that was given by them, with suitable degrees of sorrow. St. *Paul* in the beginnings of Christianity, in which it being yet tender and not well known to the World, was more apt to be both blemished and corrupted, did yet order the *Corinthians* to receive back into their Communion the Incestuous Person,[^8] whom by his own Directions they had *delivered to Satan,* they had excommunicated him,[^9] and by way of reverse to the Gifts of the Holy Ghost poured out upon all Christians, he was possessed or haunted with an evil Spirit: And yet as St. *Paul* declares that he forgave him, so he orders them to forgive him likewise; and he gives a reason for this Conduct, from the common principles of pity and humanity, *lest he should be swallowed up by overmuch sorrow.* What is in that place mentioned only in a particular instance, is extended to a general rule in the Epistle to the *Galatians: If any one is overtaken in a fault,*[^10] *ye which are spiritual restore such a one in the Spirit of meekness, considering thy self lest thou also be tempted.* Where both the supposition that is made, and the reason that is given, do plainly insinuate that all Men are subject to their several infirmities: So that every Man may be overtaken in faults.[^11] The charge given to *Timothy* and *Titus* to *rebuke, and exhort,* does suppose that Christians, and even Bishops and Deacons, were subject to faults that might deserve correction.\n\nIn that passage cited out of S. *John*’s Epistle, as mention is made of a *sin unto death* for which they were not to *pray,* so mention is made both there and in S. *James*’s Epistle, of *sins for which they were to pray,*[^12] and which upon their Prayers were to be forgiven. All which places do not only express this to be the tenor of the New Covenant, That the sins of Regenerated Persons were to be pardoned in it, but they are also clear precedents and rules for the Churches to follow them in their Discipline. And therefore those words in S. *John,* that *a man born of God doth not and cannot sin,* must be understood in a larger sense, of their not living in the practice of known sins; of their not allowing themselves in that course of Life, nor going on deliberately with it.\n\nBy the *sin unto death,* is meat the same thing with that Apostacy mentioned in the 6th of the *Hebrews.* Among the *Jews* some sins were punished by a total excision or cutting off,[^13] and this probably gave the rise to that designation of a *sin unto death.* The words in the Epistle to the *Hebrews* do plainly import those who being not only Baptized, but having also received a share of the Extraordinary Effusion of the Holy Ghost, had totally renounced the Christian Religion, and apostatized from the Faith, which *was a Crucifying of Christ anew.* Such Apostates to Judaism were thereby involved in the crime and guilt of the crucifying of Christ, and *the putting him to open shame.* Now Persons so Apostatizing could not be renewed again by Repentance, it not being possible to do any thing toward their conviction that had not been already done: and they hardning themselves against all that was offer’d for their conviction, were arrived at such a degree of wickedness, that it was impossible to work upon them; there was nothing left to be tried, that had not been already tried, and proved to be ineffectual. Yet it is to be observed, that it was an unjustifiable piece of rigor, to apply these words to all such as had fallen in a time of trial and persecution: for as they had not those miraculous means of conviction, which must be acknowledged to be the strongest, the sensiblest, and the most easily apprehended of all Arguments; so that they could not sin so heinously as those had done, who after what they had seen and felt, revolted from the Faith.\n\nGreat difference is also to be made between a deliberate sin that a Man goes into upon choice, and in which he continues; and a Sin that the fears of death and the infirmities of Human Nature betray him into, and out of which he quickly recovers himself; and for which he mourns bitterly. There was no reason to apply what is said in the New Testament against the wicked Apostates of that time, to those who were overcome in the Persecution. The latter sinned grievously; yet it was not in the same kind, nor are they in any sort to be compar’d to the former. All affectations of excessive severity look like Pharisaical Hypocrisy; whereas the Spirit of Christ which is made up of Humility and Charity, will make us look so severely to our selves, that on that very account we will be gentle even to the failings of others.\n\nYet on the other hand, the Church ought to endeavour to conform her self so far to her Head, and to his Doctrine, as to *note those who obey not the Gospel,*[^14] *and to have no company with them, that they may be ashamed: yet not so as to hate such a one, or count him as an Enemy, but to admonish him as a Brother.* Into what neglect or prostitution soever any Church may have fallen in this great point of separating Offenders, of making them ashamed, and of keeping others from being corrupted with their ill Example and bad Influence, that must be confessed to be a very great defect and blemish. The Church of *Rome* had slackned all the ancient Rules of Discipline, and had perverted this matter in a most scandalous manner; and the World is now sunk into so much corruption, and to such a contempt of holy things, that it is much more easy here to find matter for lamentation, than to see how to remedy or correct it.\n\n[^1]: Gal. 3.10.\n[^2]: Jam. 2.10, 11.\n[^3]: Matth. 12.24, 31.\n[^4]: 1 Joh. 3.6, 9.5.18.\n[^5]: Heb. 6.4.5.6.\n[^6]: Luk. 17.4.\n[^7]: Matt. 18.35.\n[^8]: 1 Cor. 5.5.\n[^9]: 2 Cor. 2.7.\n[^10]: Gal. 6.1.\n[^11]: 2 Tim 4.2. Tit. 1.13. 1 Joh. 5.16.\n[^12]: Jam. 5.15, 16.\n[^13]: Heb. 6.6.\n[^14]: 2 Thess. 36.14, 15."},{"number":17,"title":"Predestination and Election","part":null,"questions":[],"paragraphs":["17.1","17.2","17.3"],"clauses":[],"items":[],"text":"> Predestination to life is the everlasting purpose of God, whereby (before the foundations of the World were laid) he hath constantly decreed by his Counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting Salvation as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God, be called according to God’s purpose, by his Spirit working in due season. They through grace obey the calling, they be justified freely, they be made Sons of God by Adoption, they be made like the Image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length by God’s mercy they attain to everlasting felicity.\n>\n> As the godly consideration of Predestination and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their Faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wrechlesness of most unclean living, no less perillous than desperation.\n>\n> Furthermore, We must receive God’s promises in such wise, as they be generally set forth to us in holy Scripture: and in our doings, that Will of God is to be followed, which we have expresly declared unto us in the Word of God.\n\nThere are many things in several of the other Articles which depend upon this; and therefore I will explain it more fully: For as this has given occasion to one of the longest, the subtilest, and indeed the most intricate of all the Questions in Divinity; so it will be necessary to open and examine it as fully as the Importance and Difficulties of it do require. In treating of it, I shall,\n\nFirst, State the Question, together with the consequences that arise out of it.\n\nSecondly, Give an account of the differences that have arisen upon it.\n\nThirdly, I shall set out the strength of the Opinions of the Contending Parties, with all possible Impartiality and Exactness.\n\nFourthly, I shall see how far they agree, and how far they differ; and shall shew what reason there is for bearing with one another’s Opinions in these matters; and in the\n\nFifth and last place, I shall consider how far we of this Church are determined by this Article, and how far we are at liberty to follow any of those different Opinions.\n\nThe whole Controversy may be reduced to this single Point as its head and source; Upon what Views did God form his Purposes and Decrees concerning Mankind? Whether he did it merely upon a design of advancing his own Glory, and for manifesting his own Attributes, in order to which he setled the great universal Scheme of his whole Creation and Providence; Or whether he considered all the free motions of those rational Agents that he did intend to create, and according to what he foresaw they would chuse and do, in all the various circumstances in which he might put them, formed his Decrees? Here the Controversy begins; and when this is setled, the three main Questions that arise out of it, will be soon determined.\n\nThe First is, Whether both God and Christ intended that Christ should only dye for that particular number whom God intended to save? Or whether it was intended that he should dye for all, so that every Man that would, might have the benefit of his Death, and that no Man was excluded from it, but because he willingly rejected it?\n\nThe Second is, Whether those Assistances that God gives to Men to enable them to obey him, are of their own nature so efficacious and irresistible, that they never fail of producing the Effect for which they are given, or, Whether they are only sufficient to enable a Man to obey God; so that their Efficacy comes from the freedom of the Will, that either may co-operate with them, or may not, as it pleases?\n\nThe Third is, Whether such persons do and must certainly persevere, to whom such Grace is given; or, Whether they may not fall away both entirely and finally from that State?\n\nThere are also other Questions concerning the true Notion of Liberty, concerning the Feebleness of our Powers in this lapsed State, with several lesser ones; all which do necessarily take their determination from the decision of the first and main Question: About which there are four Opinions.\n\nThe First is, of those commonly called *Supralapsarians,* who think that God does only consider his own Glory in all that he does: and that whatever is done, arises from its first Cause, from the Decree of God: That in this Decree God considering only the Manifestation of his own Glory, intended to make the World, to put a Race of Men in it, to constitute them under *Adam* as their Fountain and Head; That he decreed *Adam*’s Sin, the lapse of his Posterity, and Christ’s Death, together with the Salvation or Damnation of such Men as should be most for his own Glory: That to those who were to be saved, he decreed to give such efficacious Assistances, as should certainly put them in the way of Salvation: And to those whom he rejected, he decreed to give such Assistances and means only as should render them inexcusable: That all Men do continue in a state of Grace, or of Sin, and shall be saved or damned, according to that first Decree: So that God views Himself only, and in that View he designs all things singly for his own Glory, and for the manifesting of his own Attributes.\n\nThe Second Opinion is of those called the *Sublapsarians*; who say, That *Adam* having sinned freely, and his Sin being imputed to all his Posterity, God did consider Mankind, thus lost, with an Eye of pity: and having designed to rescue a great number out of this lost state, he decreed to send his Son to dye for them, to accept of his Death on their account, and to give them such Assistances as should be effectual both to convert them to him, and to make them persevere to the end: But for the rest, he framed no positive Act about them, only he left them in that lapsed state, without intending that they should have the benefit of Christ’s Death, or of efficacious and persevering Assistances.\n\nThe Third Opinion is of those who are called *Remonstrants, Arminians,* or *Vniversalists,* who think that God intended to create all Men free, and to deal with them according to the use that they should make of their liberty: that therefore he foreseeing how every one would use it, did upon that Decree all things that concerned them in this life, together with their Salvation and Damnation in the next: That Christ died for all Men; That sufficient Assistances are given to every Man, but that all Men may chuse whether they will use them, and persevere in them, or not.\n\nThe Fourth Opinion is of the *Socinians,* who deny the certain Prescience of future Contingencies; and therefore they think the Decrees of God from all Eternity were only general; that such as believe and obey the Gospel shall be saved, and that such as live and dye in Sin shall be damned: But that there were no special Decrees made concerning particular persons, these being only made in time, according to the state in which they are: They do also think that Man is by nature so free and so entire, that he needs no inward Grace; so they deny a special Predestination from all Eternity, and do also deny inward Assistances.\n\nThis is a Controversy that arises out of Natural Religion: For if it is believed that God governs the World, and that the Wills of Men are free; then it is natural to enquire which of these is subject to the other, or how they can be both maintained: Whether God determines the Will? Or if his Providence follows the motions of the Will? Therefore all those that believed a Providence have been aware of this difficulty. The *Stoicks* put all things under a Fate; even the God’s themselves: If this Fate was a necessary Series of Things, a Chain of Matter and Motion that was fixed and unalterable, then it was plain and downright Atheism. The *Epicureans* set all things at liberty, and either thought that there was no God, or at least that there was noProvidence. ThePhilosophers knew not how to avoid this difficuly, by which we see *Tully* and others were so differently moved, that it is plain they despaired of getting out of it.[^1] The *Jews* had the same Question among them; for they could not believe their Law, without acknowledging a Providence: And yet the *Sadducees* among them asserted Liberty in so intire a manner, that they set it free from all restraints: On the other hand, the *Essens* put all things under an absolute Fate: And the *Pharisees* took a middle way; they asserted the Freedom of the Will, but thought that all things were governed by a Providence. There are also subtle Disputes concerning this matter among the *Mahometans,* one Sect asserting Liberty, and another Fate, which generally prevails among them.\n\nIn the first Ages of Christianity,[^2] the *Gnosticks* fancied that the Souls of Men were of different Ranks, and that they sprang from different Principles or Gods who made them. Some were Carnal, that were devoted to Perdition; others were Spiritual and were certainly to be saved: Others were Animal, of a middle Order, capable either of Happiness or Misery. It seems that the *Marcionites* and *Manichees* thought that some Souls were made by the bad God, as others were made by the good. In opposition to all these, *Origen* asserted, That all Souls were by Nature equally capable of being either good or bad; and that the difference among Men arose merely from the freedom of the Will, and the various use of that Freedom: That God left Men to this liberty, and rewarded and punished them according to the use of it; yet he asserted a Providence; but as he brought in the Platonical Doctrine of Preexistence into the Government of the World; and as he explained God’s loving *Jacob,* and his hating of *Esau,* before they were born, and had done either Good or Evil, by this of a regard to what they had done formerly; so he asserted the Fall of Man in *Adam,* and his being recoverd by Grace; but he still maintained an unrestrained Liberty in the Will. His Doctrine, though much hated in *Egypt,* was generally followed over all the East, particularly in *Palestine* and at *Antioch.* S. *Gregory Nazianzen,* and S. *Basil,* drew a system of Divinity out of his Works, in which that which relates to the Liberty of the Will is very fully set forth: That Book was much studied in the East. *Chrysostom, Isidore* of *Damiete,* and *Theodoret,* with all their followers, taught it so copiously,[^3] that it became the received Doctrine of the *Eastern* Church. *Jerome* was so much in love with *Origen,* that he Translated some parts of him, and set *Ruffin* on Translating the rest. But as he had a sharp quarrel with the Bishops of *Palestine,* so that perhaps disposed him to change his Thoughts of *Origen:* For ever after that, he set himself much to disgrace his Doctrine; and he was very severe on *Ruffin* for Translating him: Though *Ruffin* confesses, that in Translating his Works he took great Liberties in altering several passages that he disliked. One of *Origen*’s Disciples was *Pelagius,* a *Scottish* Monk, in great esteem at *Rome,* both for his Learning, and the great strictness of his Life:[^4] He carried these Doctrines further than the *Greek* Church had done; so that he was reckoned to have fallen into great Errors both by *Chrysostom* and *Isidore,* (as it is represented by *Jansenius,* though that is denied by others, who think they meant another of the same Name.) He denied that we had suffered any harm by the Fall of *Adam,* or that there was any need of inward Assistances; and he asserted an entire Liberty in the Will. S. *Austin,* though in his Disputes with the *Manichees* he had said many things on the side of Liberty, yet he hated *Pelagius*’s Doctrine, which he thought asserted a Sacrilegious Liberty, and he set himself to beat down his Tenets which had been but feebly attackt by *Jerom. Cassian,* a Disciple of St. *Chrysostom*’s, came to *Marseilles* about this time, having left *Constantinople* perhaps when his Master was banished out of it. He taught a Middle Doctrine, Asserting an inward Grace, but subject to the freedom of the Will: And that all things were both decreed and done, according to the Prescience of God, in which all future Contingents were foreseen: He also taught, that the first Conversion of the Soul to God, was merely an effect of its free choice; so that all Preventing-grace was denied by him; which came to be the peculiar distinction of those who were afterwards called the *Semi-Pelagians. Prosper* and *Hilary* gave an account of this System to S. *Austin,* upon which he writ against it, and his Opinions were defended by *Prosper, Fulgentius, Orosius,* and others, as *Cassian*’s were defended by *Faustus, Vincentius,* and *Gennadius.* In conclusion, St. *Austin*’s Opinions did generally prevail in the *West*; only *Pelagius,* it seems, retiring to his own Country, he had many followers among the *Britans:* But *German* and *Lupus* being sent over once and again from *France,* are said to have conquered them so intirely, that they were all freed from those Errors: Whatever they did by their Arguments, the Writers of their Legends took care to adorn their Mission with many very wonderful Miracles, of which the gathering all the pieces of a Calf, some of which had been drest, and the putting them together in its Skin, and restoring it again to Life, is none of the least. The Ruin of the *Roman* Empire, and the disorders that the *Western* Provinces fell under by their new and brabarous Masters, occasioned in those Ages a great decay of Learning: So that few Writers of Fame coming after that time, St. *Austin*’s great Labours and Piety, and the many vast Volumes that he had left behind him, gave him so great a Name, that few durst contest what had been so zealously and so copiously defended by him: And though it is highly probable, that *Celestine* was not satisfied with his Doctrine; yet both he and the other Bishops of *Rome,* together with many Provincial Synods, have so often declared his Doctrine in those Points to be the Doctrine of the Church, that this is very hardly got over by those of that Communion.\n\nThe chief, and indeed the only material difference that is between St. *Austin*’s Doctrine, and that of the *Sublapsarians,* is, That he, holding that with the Sacrament of Baptism there was joyned an inward Regeneration, made a difference between the *Regenerate* and the *Predestinate,* which these do not: He thought Persons thus regenerate, might have all Grace, besides that of *Perseverance*; but he thought that they not being predestinated, were certainly to fall from that state, and from the Grace of Regeneration. The other differences are but forced Strains, to represent him and the *Calvinists* as of different Principles: He thought, that overcoming Delectation, in which he put the Efficacy of Grace, was as Irresistible, though he used not so strong a word for it as the *Calvinists* do: And he thought that the Decree was as Absolute, and made without any regard to what the Free-Will would chuse, as any of these do. So in the main Points, the Absoluteness of the Decree, the Extent of Christ’s Death, the Efficacy of Grace, and the Certainty of Perseverance, their Opinions are the same, though their ways of expressing themselves do often differ. But if St. *Austin*’s Name, and the Credit of his Books went far, yet no Book was more read in the following Ages, than *Cassian’s Collations.* There was in them a clear Thread of good Sense, and a very high Strain of Piety that run through them; and they were thought the best Institutions for a Monk to form his Mind, by reading them attentively: So they still carried down among those who read them, deep Impressions of the Doctrine of the *Greek* Church.\n\nThis broke out in the Ninth Century, in which *Godescalcus,* a Monk, was severely used by *Hincmar,* and by the Church of *Rheims,* for asserting some of St. *Austin*’s Doctrines; against which *Scotus Erigena* wrote; as *Bertram,* or *Ratramne,* wrote for them. *Remigius* Bishop of *Lyons,* with his Church, did zealously assert St. *Austin*’s Doctrine, not without great sharpness against *Scotus.* After this, the matter slept, till the School-Divinity came to be in great Credit: And *Thomas Aquinas* being counted the chief Glory of the *Dominican* Order, he not only asserted all St. *Austin*’s Doctrine, but added this to it, That whereas formerly it was in general held, That the Providence of God did extend it self to all things whatsoever, he thought this was done by God’s concurring immediately to the Production of every Thought, Action, Motion, or Mode; so that God was the First and Immediate Cause of every thing that was done: And in order to the explaining the joint Production of every thing by God as the First, and by the Creature as the Second Cause, he thought, at least as his Followers have understood him, That by a Physical Influence the Will was predetermined by God to all things, whether good or bad; so that the Will could not be said to be free in that particular Instance *in sensu composito,* though it was in general still free in all its Actions *in sensu diviso:* A distinction so sacred, and so much used among them, that I chuse to give it in their on Terms, rather than translate them. To avoid the consequence of making God the Author of Sin, a distinction was made between the Positive Act of Sin, which was said not to be Evil, and the want of its Conformity to the Law of God, which being a Negation, was no positive Being, so that it was not produced. And thus, though the Action was produced jointly by God as the first Cause, and by the Creature as the Second, yet God was not guilty of the Sin, but only the Creature. This Doctrine passed down among the *Dominicans,* and continues to do so to this day. *Scotus,* who was a *Franciscan,* denied this Predetermination, and asserted the Freedom of the Will. *Durandus* denied this Immediate Concourse; in which he has not had many Followers, except *Adola,* and some few more.\n\nWhen *Luther* began to form his Opinions into a Body, he clearly saw, that nothing did so plainly destroy the Doctrine of Merit and Justification by Works, as St. *Austin*’s Opinions: He found also in his Works very express Authorities against most of the Corruptions of the *Roman* Church: And being of an Order that carried his Name, and by consequence was accustomed to read and reverence his Works, it was no wonder if he, without a strict examining of the matter, espoused all his Opinions. Most of those of the Church of *Rome* who wrote against him, being of the other Persuasions, any one reading the Books of that Age, would have thought that St. *Austin*’s Doctrine was abandoned by the Church of *Rome*: So that when *Michael Baius,* and some others at *Louvain,* began to revive it, that became a matter of Scandal, and they were condemned at *Rome:* Yet at the Council of *Trent* the *Dominicans* had so much credit, that great care was taken in the penning their Decrees, to avoid all Reflections upon that Doctrine. It was at first received by the whole *Jesuit* Order, so that *Bellarmine* formed himself upon it, and still adhered to it: But soon after, that Order changed their Mind, and left their whole Body to a full liberty in those Points, and went all quickly over to the other Hypothesis, that differed from the *Semi-pelagians* only in this, that they allowed a Preventing-Grace, but such as were subject to the Freedom of the Will.\n\n*Molina* and *Fonseca* invented a new way of explaining God’s foreseeing future Contingents, which they called a *Middle,* or *Mean Science:* by which they taught, That as God sees all things as possible in his knowledge of *simple Apprehension,* and all things that are certainly future, as present in his knowledge of *Vision*; so by this knowledge he also sees the Chain of all Conditionate Futurities, and all the Connexions of them, that is, whatsoever would follow upon such or such conditions. Great Jealousies arising upon the Progress that the Order of the Jesuits was making, these Opinions were laid hold on to mortify them; so they were complained of at *Rome* for departing from St. *Austin*’s Doctrine, which in these Points was generally received as the Doctrine of the *Latin* Church; and many Conferences were held before Pope *Clement* the *Eighth,* and the Cardinals; where the Point in debate was chiefly, What was the Doctrine andTradition of theChurch? The Advantages that St. *Austin*’s Followers had, were such, that before fair Judges they must have triumphed over the other: Pope *Clement* had so resolved; but he dying, though Pope *Paul* the *Fifth* had the same Intentions, yet he happening then to be engaged in a Quarrel with the *Venetians* about the Ecclesiastical Immunities, and having put that Republick under an *Interdict,* the Jesuits who were there, chose to be banished, rather than to break the *Interdict*: And their adhering so firmly to the Papal Authority, when most of the other Orders forsook it, was thought so meritorious at *Rome,* that it saved them the Censure: So instead of a Decision, all sides were commanded to be silent, and to quarrel no more upon those Heads.\n\nAbout Forty years after that, *Jansenius,* a Doctor of *Louvain,* being a zealous Disciple of S. *Austin*’s, and seeing the Progress that the contrary Doctrines were making, did with great Industry, and an equal Fidelity publish a Voluminous System of St. *Austin*’s Doctrine in all the several Branches of the Controversy: And he set forth the *Pelagians* and the *Semipelagians* in that Work under very black Characters; and not content with that, he compared the Doctrines of the Modern Innovators with theirs. This Book was received by the whole Party with great Applause, as a Work that had decided the Controversy. But the Author having writ with an extraordinary Force against the *French* Pretensions on *Flanders,* which recommended him so much to the *Spanish* Court, that he was made a Bishop upon it; all those in *France* who followed St. *Austin*’s Doctrine, and applauded this Book, were represented by their Enemies as being in the same Interests with him, and by consequence as Enemies to the *French* Greatness; so that the Court of *France* prosecuted the whole Party. This Book was at first only prohibited at *Rome,* as a Violation of that Silence that the Pope had enjoined; afterwards Articles were pickt out of it, and condemned, and all the Clergy of *France* were required to sign the Condemnation of them. These Articles were certainly in his Book, and were manifest Consequences of St. *Austin*’s Doctrine, which was chiefly driven at; though it was still declared at *Rome,* That nothing was intended to be done in prejudice of St. *Austin*’s Doctrine: Upon this pretence his Party have said, That those Articles being capable of two Senses, the one of which was strained, and was Heretical, the other of which was clear, and according to St. *Austin*’s Doctrine, it must be presumed it was not in that second, but in the other sense, that they were condemned at *Rome*; and so they signed the Condemnation of them: But then they said, that they were not in *Jansenius*’s Book in the sense, in which they condemned them.\n\nUpon that, followed a most extravagant Question, concerning the Pope’s Infallibility in Matters of Fact: It being said on the one side, That the Pope heving condemned them as *Jansenius*’s Opinions, the belief of his Infallibity obliged them to conclude that they must be in his Book: Whereas the others with great Truth affirmed, That it had never been thought that in Matters of Fact either Popes or Councils were Infallible. At last a new Cessation of Hostilities upon these Points was resolved on; yet the Hatred continues, and the War goes on, though more covertly, and more indirctely than before.\n\nNor are the Reformed more of a piece than the Church of *Rome* upon these Points. *Luther* went on long, as he at first set out, with so little disguise, that whereas all Parties had always pretended that they asserted the *Freedom* of the Will, he plainly spoke out, and said the Will was not *Free,* but *Enslaved*: Yet before he died, he is reported to have changed his Mind; for tho he never owned that, yet *Melancthon,* who had been of the same Opinion, did freely retract it; for which he was never blamed by *Luther.* Since that time all the *Lutherans* have gone into the *Semipelagian* Opinions so entirely and so eagerly, that they will neither tolerate nor hold Communion with any of the other Persuasion. *Calvin* not only taught St. *Austin*’s Doctrine, but seemed to go on to the *Supralapsarian* way; which was more openly taught by *Beza,* and was generally followed by the Reformed; only the difference between the *Supralapsarians* and the *Sublapsarians,* was never brought to a decision: Divines being in all the *Calvinists* Churches left to their freedom as to that Point.\n\nIn *England* the first Reformers were generally in the *Sublapsarian* Hypothesis: But *Perkins* and others have asserted the *Supralapsarian* way, *Arminius,* a Professor in *Leyden,* writ against him: Upon this *Gomarus* and he had many disputes; and these Opinions bred a great distraction over all the *Vnited Provinces:* At the same time another Political matter occasioning a division of Opinion, Whether the War should be carried on with *Spain,* or if Propositions for a Peace or Truce should be entertained? It happened that *Arminius*’s followers were all for a Peace, and the others were generally for carrying on theWar; which being promoted by the Prince of *Orange,* he joyned to them: And the *Arminians* were represented as Men, whose Opinions and Affections leaned to *Popery*: So that this, from being a Doctrinal Point, became the distinction of a Party, and by that means the differences were inflamed. A great Synod met at *Dort*; to which Divines were sent from hence, as well as from other Churches. The *Arminian* Tenets were condemned; but the difference between the *Supralapsarians* and *Sublapsarians* was not medled with. The Divines of this Church, though very moderate in the way of proposing their Opinions, yet upon the main adhered to St. *Austin*’s Doctrine. So the Breach was formed in *Holland:* But when the Point of State was no more mixed with it, these Questions were handled with less heat.\n\nThose Disputes quickly cross’d the Seas, and divided us: The *Abbots* adhered to *Austin*’s Doctrine; while Bishop *Overal,* but chiefly Archbishop *Laud,* espoused the *Arminian* Tenets. All Divines were by Proclamation required not to preach upon those Heads: But those that favoured the new Opinions were incouraged, and the others were depressed. And unhappy Disputes falling in at that time concerning the extent of the Royal Prerogative beyond Law, the *Arminians* having declared themselves highly for that, they were as much favoured at Court, as they were censured in the Parliament: which brought that Doctrine under a very hard Character over all the Nation.\n\n*Twisse* carried it high to the *Supralapsarian* Hypothesis, which grew to be generally followed by those of that Side: But that sounded harshly; and *Hobb*’s grafting afterwards a Fate and Absolute Necessity upon it, the other Opinions were again revived; and no Political Interests falling in with them, as all prejudices against them went off, so they were more calmly debated, and became more generally acceptable than they were before. Men are now left to their liberty in them, and all Anger upon those Heads is now so happily extinguished, that diversity of Opinions about them begets no Alienation nor Animosity.\n\nSo far have I prosecuted a short View of the History of this Controversy: I come now to open the chief Grounds of the different Parties: And First for the *Supralapsarians.*\n\nThey lay this down for a Foundation, That God is Essentially Perfect, and Independent in all his Acts: So that he can consider nothing but himself and his own Glory: That therefore he designed every thing in and for himself: That to make him stay his Decrees till he sees what free Creatures will do, is to make him Decree dependently upon them; which seems to fall short of Infinite Perfection: That he himself can be the only End of his Counsels; and that therefore he could only consider the Manifestation of his own Attributes and Perfection: That Infinite Wisdom must begin its designs at that which is to come last in the Execution of them; and since the Conclusion of all things at the Last Day will be the Manifestation of the Wisdom, Goodness, and Justice of God; we ought to suppose, that God in the Order of Things designed that first, though in the Order of Time there is no First nor Second in God, this being supposed to be from all Eternity. After this great Design was laid, all the Means in order to the End were next to be designed. Creatures in the sight of *God* are as nothing, and by a strong Figure are said to be less than nothing, and Vanity. Now if we in our Designs do not consider Ants or Insects, not to say Straws, or Grains of Sand and Dust, then what lofty Thoughts soever our Pride may suggest to us, we must be confessed to be very poor and inconsiderable Creatures before God; therefore he himself and his own Glory can only be his own End in all that he designs or does.\n\nThis is the chief Basis of their Doctrine, and so ought to be well considered. They add to this, That there can be no certain Prescience of future Contingents. They say it involves a contradiction, that things which are not certainly to be, should be certainly foreseen: For if they are certainly foreseen, they must certainly be: So while they are supposed to be contingent, they are yet affirmed to be certain, by saying that they are certainly foreseen. When God decrees that any thing shall be, it has from that a certain futurition, and as such it is certainly foreseen by him: An uncertain foresight is an Act of its nature Imperfect, because it may be a mistake, and so is inconsistent with the Divine Perfection. And it seems to imply a contradiction to say that a thing happens freely, that is, may be, or may not be, and yet that it is certainly forseen by God. God cannot foresee things, but as he decrees them, and so gives them a futurition, and therefore this Prescience Antecedent to his Decree, must be rejected as a thing impossible.\n\nThey say further, That Conditionate Decrees are imperfect in their nature, and that they subject the Will and Acts of God to a Creature: That a Conditionate Decree is an Act in suspence, whether it shall be or not; which is inconsistent with Infinite Perfection. A general Will, or rather a willing that all Men should be Saved, but also plain Characters of Imperfection in it: As if God wished somewhat that he could not accomplish, so that his Goodness should seem to be more extended than his Power. Infinite Perfection can wish nothing but what it can execute, and if it is fit to wish it, it is fit also to execute it. Therefore all that Stile that ascribes Passions or Affections to God, must be understood in a Figure; so that when his Providence exerts it self in such Acts as among us Men would be the effects of those Passions, then the Passions themselves are in the Phrase of the Scriptures ascribed to God. They say we ought not to measure the Punishments of Sin by our Notions of Justice: God afflicts many good Men very severely, and for many Years in this Life, and this only for the Manifestation of his own Glory, for making their Faith and Patience to shine; and yet none think that this is unjust. It is a method in which God will be glorified in them: Some Sins are punished with other Sins, and likewise with a course of severe Miseries: If we transfer this from Time to Eternity, the whole will be then more conceivable; for if God may do for a little time that which is inconsistent with our Notions, and with our Rules of Justice, he may do it for a longer duration: Since it is as impossible that he can be unjust for a Day, as for all Eternity.\n\nAs God does every thing for himself and his own Glory, so the Scriptures teach us every where to offer up all Praise and Glory to God; to acknowledge that all is of him, and to humble our selves asbeing nothing before him. Now if we were Elected not by a free Act of his, but by what he foresaw that we would be, so that his Grace is not efficacious by its own force, but by the good use that we make of it, then the Glory and Praise of all the good we do, and of God’s purposes to us, were due to our selves: He designs, according to the other Doctrine, equally well to all Men; and all the difference among them will arise neither from God’s Intentions to them, nor from his Assistances, but from the good use that he foresaw they would make of these Favours that he was to give in common to all Mankind: Man should have whereof to glory, and he might say, That he himself made himself to differ from others. The whole strain of the Scriptures in ascribing all good things to God, and in charging us to offer up the Honour of all to him, seems very expresly to favour this Doctrine: Since if all our good is from God, and is particularly owing to his Grace, then Good Men have somewhat from God that Bad Men have not; for which they ought to Praise him. The Stile of all the Prayers that are used or directed to be used in the Scripture, is for a Grace that opens our Eyes, that turns our Hearts, that makes us to go, that leads us not into Temptation, but delivers us from Evil. All these Phrases do plainly Import that we desire more than a Power or Capacity to Act, such as is given to all Men, and such as after we have received it, may be still ineffectual to us. For to pray for such Assistances as are always given to all Men, and are such that the whole good of them shall wholly depend upon our selves, would sound very odly; whereas we pray for somewhat that is special, and that we hope shall be effectual. We do not and cannot pray earnestly for that, which we know all Men as well as we our selves have at all times.\n\nHumility and Earnestness in Prayer seem to be among the chief means of working in us the Image of Christ, and of deriving to us all the Blessings of Heaven. That Doctrine which blasts both, which swells us up with an Opinion that all comes from our selves, and that we receive nothing from God but what is given in common with us to all the World, is certainly contrary both to the Spirit, and to the Design of the Gospel.\n\nTo this they addO bservations from Providence. The World was for many Ages delivered up to Idolatry; and since the Christian Religion has appeared, we see vast Tracts of Countries which have continued ever since in Idolatry: Others are fallen under *Mahometanism*: And the State of *Christendom* is in the *Eastern* Parts of it under so much Ignorance, and the greatest Part of the *West* is under so much Corruption, that we must confess the far greatest part of Mankind has been in 〈◊〉 Ages left destitute of the Means of Grace, so that the Promulgating the Gospel to some Nations, and the denying it to others, must be ascribed to the Unsearchable Ways of God, that are past finding out. If he thus leaves whole Nations in such Darkness and Corruption, and freely chuses others to Communicate the knowledge of himself to them, then we need not wonder if he should hold the same method with Individuals, that he doth with whole Bodies: For the Rejecting of whole Nations by the lump for so many Ages, is much more unaccountable than the Selecting of a few, and the leaving others in that State of Ignorance and Brutality. And whatever may be said of his extending Mercy to some few of those who have made a good use of that dim Light which they had; yet it cannot be denied but their Condition is more deplorable, and the Condition of the others is much more hopeful; so that great Numbers of Men are Born in such Circumstances, that it is morally impossible that they should not perish in them; whereas others are more happily Situated and Enlightned.\n\nThis Argument taken from common Observation, becomes much stronger, when we consider what the Apostle says,[^5] particularly in the Epistles to the *Romans,* and the *Ephesians,* even according to the Exposition of those of the other side: For if God *loved Jacob,* so as to chuse his Posterity to be his People, and rejected or *hated Esau* and his Posterity, and if that was according to the *purpose* and design of his Election; if by the same purpose the *Gentiles* were to be grafted upon that Stock, from which the *Jews* were then to be cut off; and if the Counsel or Purpose of God had appeared in particular to those of *Ephesus,* though the most corrupted both in Magick, Idolatry and Immorality, of any in the *East*; then it is plain, that the applying the means of Grace, arises meerly from a great Design that was long hid in God, which did then break out. It is reasonable to believe, That there is a proportion between the Application of the Means, and the Decree it self concerning the End. The one is resolved into the Unsearchable Riches of God’s Grace, and declared to be Free and Absolute. God’s chusing the Nation of the *Jews* in such a distinction beyond all other Nations, is by *Moses* and the Prophets frequently said not to be on their account, or on the account of any thing that God saw in them, but meerly from the Goodness of God to them. From all this, it seems, say they, as reasonable to believe that the other is likewise free, according to those words of our Saviour’s, *I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes:* The reason of which is given in the following words,[^6] *Even so Father, for it seemed good in thy sight.* What goes before, of *Tyre* and *Sydon* and the Land of *Sodom,* that would have made a better use of his preaching, than the Towns of *Galilee* had done, among whom he lived, confirms this, That the means of Grace are not bestowed on those of whom it was foreseen that they would have made a good use of them; or denied to those who as was foreseen, would have made an ill use of them: The contrary of this being plainly asserted in those words of our Saviour’s. It is further observable, That he seems not to be speaking here of different Nations, but of the different sorts of Men of the same Nation: The more Learned of the *Jews,* the Wise and Prudent, rejected him, while the simpler, but better sort, *the babes,* received him: So that the difference between Individual Persons seems here to be resolved into *the good pleasure of God.*\n\nIt is further urged, that since those of the other side confess, that God by his Prescience foresaw what Circumstances might be happy, and what Assistances might prove efficacious to Bad Men; then his not putting them in those Circumstances, but giving them such Assistances only, which how effectual soever might be to others, he saw would have no efficacy on them, and his putting them in Circumstances, and giving them Assistances, which he foresaw they would abuse, if it may seem to clear the Justice of God, yet it cannot clear his Infinite Holiness and Goodness; which must ever carry him according to our Notions of these Perfections, to do all that may be done, and that in the most effectual way, to rescue others from misery, to make them truly good, and to put them in a way be happy. Since therefore this is not always done, according to the other Opinion, it is plain that there is an unsearchable depth in the ways of God which we are not able to fathom. Therefore it must be concluded, That since all are not actually good, and so put in a way to be saved, that God did not intend that it should be so; for *who hath resisted his will? The Counsel of the Lord standeth fast, and the Thoughts of his heart to all Generations.* It is true,[^7] His Laws are his Will in one respect: He requires all to obey them: He approves them, and he obliges all Men to keep them. All the Expressions of his desires that all Men should be saved, are to be explained of the Will of Revelation, commonly called *the Sign of his Will:* When it is said, *What more could have been done*?[^8] that is to be understood of outward Means and Blessings: But still God has a secret Will of his *good pleasure,* in which he designs all things; and this can neaver be frustrated.\n\nFrom this they do also conclude, That though Christ’s Death was to be offered to all Christians; yet that Intentionally and Actually he only died for those whom the Father had chosen and given to him to be saved by him. They cannot think that Christ could have *died in vain,* which St. *Paul* speaks of as a vast Absurdity. Now since if he had died for all,[^9] he should have *died in vain,* with relation to the far greater part of Mankind, who are not to be saved by him; they from thence conclude, That all those for whom he died, are certainly saved by him. Perhaps with relation to some subaltern Blessings, which are through him Communicated, if not to all Mankind, yet to all Christians, he may be said to have died for all: But as to Eternal Salvation, they believe his Design went no further than the secret Purpose and Election of God, and this they think is implied in these words,[^10] *all that are given me of my Father: Thine they were, and thou gavest them me.* He also limits his Intercession to those only; *I pray not for the world, but for those that thou hast given me; for they are thine, and all thine are mine, and mine are thine.* They believe that he also limited to them the extent of his Death, and of that Sacrifice which he offered in it.\n\nIt is true, the Christian Religion being to be distinguished from the *Jewish* in this main Point, that whereas the *Jewish* was restrained to *Abraham*’s Posterity, and confined within oneRace and Nation, the Christian was to be preached to *every Creature*; Universal words are used concerning the Death of Christ: But as the words,[^11] *preaching to every Creature,* and to *all the World,* are not to be understood in the utmost extent, for then they have never been verified; since the Gospel has never yet, for ought that appears to us, been preached to every Nation under Heaven; but are only to be explained generally of a Commission not limited to one or more Nations; none being excluded from it: The Apostles were to execute it in going from City to City, as they should be inwardly moved to it by the Holy Ghost: So they think that those large words that are applied to the Death of Christ, are to be understood in the same qualified manner; that no Nation or sort of Men are excluded from it, and that some of all kinds and sorts shall be saved by him: And this is to be carried no further, without an Imputation on the Justice of God: For if he has received a sufficient Oblation and Satisfaction for the Sins of the whole World, it is not reconcileable to Justice, that all should not be saved by it, or should not at least have the Offer and Promulgation of it made them; that so a trial may be made whether they will accept of it or not.\n\nThe *Grace of God* is set forth in Scripture by such Figures and Expressions as do plainly intimate its efficacy; and that it does not depend upon us to use it,[^12] or not to use it at pleasure. It it said to be a Creation, *we are created unto good works, and we become new Creatures*: It is called a Regeneration, or a *New Birth*; it is called a Quickning and a Resurrection; as our former state is compared to a feebleness, a blindness, and a death. God is said *to work in us both to will and to do: His people shall be willing in the day of his power: He will write his Laws in their hearts, and make them to walk in them.* Mankind is compared to a Mass of *Clay* in the hands of the *Potter,* who of the same lump makes at his pleasure *Vessels of honour or of dishonour.* These passages, this last in particular, do insinuate an Absolute and a Conquering power in Grace; and that the love of God constrains us, as S. *Paul* speaks expresly.\n\nAll outward coaction is contrary to the nature of liberty, and all those inward Impressions that drove on the Prophets, so that they had not the free use of their Faculties, but felt themselves carried they knew not how, are inconsistent with it; yet when a Man feels that his Faculties go in their method, and that he assents or chuses from a thread of inward Conviction and Ratiocination; he still acts freely, that is, by an Internal Principle of Reason and Thought. A Man acts as much according to his Faculties, when he assents to a Truth, as when he chuses what he is to do: And if his Mind were so enlightned, that he saw as clearly the good of Moral Things, as he percieves Speculative Truths, so that he felt himself as little able to resist the one as the other; he would be no less a free and a rational Creature, than if he were left to a more unlimited Range: Nay, the more evidently that he saw the true good of things, and the more that he were determined by it, he should then act more suitably to his Faculties, and to the Excellence of his Nature: For though the Saints in Heaven being made perfect in Glory, are no more capable of further Rewards, yet it cannot be denied but they act with a more accomplished Liberty, because they see all things in a true Light, according to that, *in thy light we shall see light:*[^13] And therefore they conclude, that such an overcoming degree of Grace, by which a Man is made willing through the Illumination of his Understanding, and not by any blind or violent Impulse, is no way contrary to the true Notion of Liberty.\n\nAfter all, they think, That if a Debate falls to be between the Sovereignty of God, his Acts and his Purposes, and the freedom of Man’s will, it is modest and decent rather to make the abatement on Man’s part than on God’s; but they think there is no need of this. They infer, That besides the outward Enlightening of a Man by Knowledge, there is an inward Enlightening of the Mind, and a secret forcible conviction stampt on it, otherwise what can be meant by the Prayer of St. *Paul* for the *Ephesians,* who had already heard the Gospel preached, and were instructed in it; *That the eyes of their understanding being enlightened, they might know what was the hope of his calling,*[^14] *and what the riches of the glory of his inheritance in the saints, and what was the exceeding greatness of his power towards them that believed.* This seems to be somewhat that is both Internal and Efficacious. Christ compares the Union and Influence that he communicates to Believers, to that Union of a Head with the Members, and of a Root with the Branches; which imports an Internal, a Vital, and an Efficacious Influence. And though the outward means that are offered, may be, and always are rejected, when not accompanied with his overcoming Grace, yet this never returns empty: These outward means coming from God, the resisting of them is said to be the *resisting God,* the *grieving* or *quenching his Spirit*;[^15] and so in that sense we resist the Grace or Favour of God: But we can never withstand him when he intends to overcome us.\n\nAs for Perseverance, it is a necessary consequence of Absolute Decrees, and of Efficacious Grace: For since all depends upon God, and that as *of his own will he begat us,* so with him *there is neither variableness nor shadow of turning: Whom he loves, he loves to the end*; and he has promised, That *he will never leave nor forsake those to whom he becomes a God*; We must from thence conclude, That *the purpose and calling of God is without Repentance:* And therefore though good Men may fall into grievous Sins, to keep them from which there are dreadful things said in Scripture, against their falling away, or Apostacy; yet God does so uphold them, that though he suffers them often to feel the weight of their Natures, yet of all that are given by the Father to the Son to be saved by him, none are lost.\n\nUpon the whole Matter, They believe that God did in himself and for his own Glory *foreknow* such a determinate Number whom he pitched upon, to be the persons in whom he would be both Sanctified and Glorified: That having thus foreknown them, he *predestinated* them to be holy, conformable to the Image of his Son: That these were to be *called,* not by a General Calling in the Sense of these words, *Many are called, but few are chosen*; but to be *called according to his purpose:*[^16] And those he *justified* upon their obeying that Calling; and he will in conclusion *Glorify* them. Nor are these words only to be limited to the Sufferings of good Men, they are to be extended to all the effects of the love of God, according to that which follows, *That nothing can separate us from the love of God in Christ.* The whole Reasoning in the 9*th* of the *Romans,* does so plainly resolve all the acts of God’s Mercy and Justice, his *hardning* as well as his *pardoning,* into an Absolute Freedom, and an Unsearchable Depth, that more express words to that effect can hardly be imagined.\n\nIt is in general said, *That the children being yet unborn, neither having done good, or evil; that the purpose of God according to election might stand not of work, but of him that calleth; Jacob was loved and Esau hated:*[^17] That *God raised up Pharaoh that he might shew his power in him*; and when an Objection is suggested against all this, instead of Answering it, it is silenced with this, *Who art thou, O Man, that repliest against God?* And all is illustrated with the Figure of the Potter; and concluded with this solemn Question, *What if God willing to shew his wrath, and to make his power known, endured with much long-suffering, the Vessels of wrath fitted to destruction*? This carries the Reader to consider what is so often repeated in the Book of *Exodus,* concerning *God’s hardning the heart of Pharaoh,*[^18] *so that he would not let his people go.* It is said, That *God has made the wicked man for the day of evil*; as it is written on the other hand, That *as many believed the Gospel, as were appointed to eternal life.* Some are said to *be written in the book of life, of the lamb slain before the foundation of the world,* or *according to God’s purpose before the world began. Vngodly Men* are said to be *of old ordained to condemnation, and to be given up by God unto vile affections, and to be given over by him to a reprobate mind.* Therefore they think that Reprobation is an absolute and free act of God, as well as Election, to manifest his Holiness and Justice in them who are under it, as well as his Love and Mercy is manifested in the Elect. Nor can they think with the *Sublapsarians* That Reprobation is only God’s passing by those whom he does not elect; this is an act unworthy of God, as if he forgot them, which does clearly imply Imperfection. And as for that which is said concerning their being fallen in *Adam,* they argue, That either *Adam*’s Sin, and the Connexion of all Mankind to him as their Head and Representative, was absolutely decreed, or it was not: If it was, then all is absolute; *Adam*’s Sin and the Fall of Mankind were decreed, and by consequence all from the beginning to the end are under a continued Chain of Absolute Decrees; and then the *Supralapsarian* and the *Sublapsarian* Hypothesis will be one and the same, only variously expressed. But if *Adam*’s Sin was only foreseen and permitted, then a conditionate Decree founded upon Prescience is once admitted, so that all that follows turns upon it; and then all the Arguments either against the Perfection of such Acts, or the Certainty of such a Prescience, turn against this; for if they are admitted in any one Instance, then they may be admitted in others as well as in that\n\nThe *Sublapsarians* do always avoid to answer this; and it seems they do rather incline to think that *Adam* was under an Absolute Decree; and if so, then tho’ their Doctrine may seem to those who do not examin things nicely▪ to look more plausible; yet really it amounts to the same thing with the other. For it is all one to say, that God decreed that *Adam* should sin, and that all Mankind should fall in him, and that then God should chuse out of Mankind thus fallen by his Decree, such as he would save, and leave the rest in that lapsed state to perish in it; as it is to say, That God intending to save some, and to damn others, did, in order to the carrying this on in a method of of Justice, decree *Adam*’s Fall, and the Fall of Mankind in him, in order to the saving of his Elect, and the damning of the rest. All that the *Sublapsarians* say in this particular for themselves is, That the Scripture has not declared any thing concerning the Fall of *Adam,* in such formal terms, that they can affirm any thing concerning it. A Liberty of another kind seems to have been then in Man, when he was made after the Image of God, and before he was corrupted by Sin. And therefore though it is not easy to clear all difficulties in so Intricate a matter, yet it seems reasonable to think, that Man in a state of Innocency was a purer and a freer Creature to good, than now he is. But after all, this seems to be only a fleeing from the difficulty, to a less offensive way of talking of it; for if the Prescience of future Contingents cannot be certain, unless they are decreed, then God could not certainly foreknow *Adam*’s Sin, without he had made an Absolute Decree about it; and that as was just now said, is the same thing with the *Supralapsarians* Hypothesis; of which shall say no more, having now laid together in a small compass, the full Strength of this Argument. I go next to set out with the same Fidelity and Exactness the Remonstrants Arguments.\n\nThey begin with this, That God is Just, Holy, and Merciful: That in speaking of himself in the Scripture with relation to those Attributes, he is pleased to make Appeals to Men, to call them to reason with him: Thus his Prophets did often bespeak the *Jewish* Nation; the meaning of which is, That God Acts so, that Men according to the Notions that they have of those Attributes, may examine them, and will be forced to justify and approve them. Nay, in these God proposes himself to us, as our Pattern; we ought to imitate him in them, and by consequence we may frame just Notions of them. We are required to be holy and merciful as he is merciful. What then can we think of a Justice that shall condemn us for a Fact that we never committed, and that was done many Years before we were born? As also that designs first of all to be glorified by our being eternally miserable, and that decrees that we shall commit sins, to justify the previous Decree of our Reprobation? If those Decrees are thus originally designed by God, and are certainly effectuated, then it is unconceivable how there should be a Justice in punishing that which God himself appointed by an Antecedent and Irreversible Decree should be done: So this seems to lye hard upon Justice. It is no less hard upon Infinite Holiness, to imagine that a Being of *purer eyes than that it can behold iniquity,*[^19] should by an Antecedent Decree fix our committing so many Sins, in such a manner that it is not possible for us to avoid them: This is to make us to be born indeed under a Necessity of Sin; and yet this necessity is said to flow from the Act and Decrees of God: God represents himself always 〈◊〉 the Scriptures as *gracious, merciful, slow to anger, and abundant in goodness and truth.*[^20] It is often said, That *he desires that no man should perish, but that all should come to the knowledge of the truth.* And this is said sometimes with the Solemnity of an Oath, *As I live, saith the Lord, I take no pleasure in the death of sinners.* They ask, What sense can such words bear, if we can believe that God did by an Absolute Decree reprobate so many of them? If all things that happen, do arise out of the Decree of God as its First Cause, then we must believe that God takes pleasure both in his own Decrees, and in the execution of them; and by consequence, that he takes pleasure in the death of sinners, and that in contradiction to the most express and most solemn words of Scripture. Besides, what can we think of the Truth of God, and of the Sincerity of those Offers of Grace and Mercy, with the Obtestations, the Exhortations, and Expostulations upon them, that occur so often in Scripture, if we can think that by Antecedent Acts of God he determined that all these should be ineffectual; so that they are only so many solemn words that do indeed signify nothing, if God intended that all things should fall out as they do, and if they do so fall out only because he intended it? The chief Foundation of this Opinion lies in this Argument as its Basis, That nothing can be believed, that contradicts the Justice, Holiness, the Truth and Purity of God; that these Attributes are in God according to our Notions concerning them, only they are in him infinitely more perfect; since we are required to imitate them. Whereas the Doctrine of Absolute Decrees does manifestly contradict the clearest Ideas that we can form of Justice, Holiness, Truth, and Goodness.\n\nFrom the Nature of God they go to the Nature of Man; and they think that such an inward Freedom by which a Man is the Master of his own Actions, and can do or not do what he pleases, is so necessary to the Morality of our Actions, that without it our Actions are neither good nor evil, neither capable of Rewards or Punishments. Mad Men, or Men asleep, are not to be charged with the good or evil of what they do; therefore at least some degrees of Liberty must be left with us, otherwise why are we praised or blamed for any thing that we do? If a Man thinks that he is under an Inevitable Decree, as he will have little remorse for all the Evil he does, while he imputes it to that inevitable Force that constrains him, so he will naturally conclude that it is to no purpose for him to struggle with Impossibilities: And Men being inclined both to throw all blame off from themselves, and to indulge themselves in Laziness and Sloth, these Practices are too natural to Mankind to be encouraged by Opinions that favour them. All Virtue and Religion, all Discipline and Industry, must arise from this as their first Principle, That there is a Power in us to govern our own Thoughts and Actions, and to raise and improve our Faculties. If this is denied, all Endeavours, all Education, all pains either on our selves or others, are vain and fruitless things. Nor is it possible to make a Man believe other than this; for he does so plainly perceive that he is a free Agent; he feels himself balance matters in his Thoughts, and deliberate about them so evidently, that he certainly knows he is a free Being.\n\nThis is the Image of God that is stampt upon his Nature; and tho’ he feels himself often hurried on so impetuously, that he may seem to have lost his Freedom in some Turns, and upon some Occasions; yet he feels that he might have restrained that Heat in its first beginning; he feels he can divert his Thoughts, and master himself in most things, when he sets himself to it: He finds that Knowledge and Reflection, that good Company and good Exercises do tame and soften him, and that bad ones makes him wild, loose, and irregular. From all this they conclude, that Man is free, and not under Inevitable Fate, or Irresistable Motions either to good or evil. All this they confirm from the whole Current of the Scripture, that is full of Persuasions, Exhortations, Reproofs, Expostulations, Encouragements, and Terrors; which are all vain and Theatrical things, if there are no free Powers in us to which they are addrest: To what purpose is it to speak to dead Men, to persuade the Blind to see, or the Lame to run? If we are under an impotence till the Irresistable Grace comes, and if when it comes nothing can withstand it, then what occasion is there for all those solemn Discourses, if they can have no effect on us? They cannot render us inexcusable, unless it were in our power to be bettered by them; and to imagine that God gives Light and Blessings to those whom he before intended to Damn, only to make them inexcusable, when they could do them no good, and they will serve only to aggravate their Condemnation, gives so strange an Idea of that Infinite Goodness, that it is not fit to express it by those Terms which do naturally arise upon it.\n\nIt is as hard to suppose two contrary Wills in God, the one commanding us our Duty, and requiring us with the most solemn Obtestations to do it, and the other putting a certain Bar in our way, by Decreeing that we shall do the contrary. This makes God look as if he had a *Will* and a *Will*; though a Heart and a Heart import no good quality, when applied to Men: The one *Will* requires us to do our Duty, and the other makes it impossible for us not to sin: The *Will* for the good is ineffectual, while the Will that makes us sin is infallible. These things seem very hard to be apprehended; and whereas the Root of True Religion is the having right and high Ideas of God and of his Attributes, here such Ideas arise as naturally give us strange Thoughts of God; and if they are received by us as Originals upon which we are to Form our own Natures, such Notions may make us grow to be Spiteful, Imperious, and without Bowels, but do not seem proper to inspire us with Love, Mercy, and Compassion; tho’ God is always proposed to us in that view. All Preaching and Instruction does also suppose this: For to what purpose are Men called upon, taught, and endeavoured to be persuaded, if they are not free Agents, and have not a power over their own Thoughts, and if they are not to be convinced and turned by Reason? The Offers of Peace and Pardon that are made to all Men are, delusory things if they are by an Antecedent Act of God restrained only to a few, and all others are barred from them.\n\nIt is further to be considered, say they, That God having made Men free Creatures, his Governing them accordingly, and making his own Administration of the World suitable to it, is no diminution of his own Authority; it is only the carrying on of his own Creation according to the several Natures that he has put in that variety of Beings of which this World is composed, and with which it is diversified: Therefore if some of the Acts of God, with relation to-Man, are not so free as his other Acts are, and as we may suppose necessary to the ultimate Perfection of an Independent Being, This arises not from any defect in the Acts of God, but because the Nature of the Creature that he intended to make free, is inconsistent with such Acts.\n\nThe Divine Omnipotence is not lessened, when we observe some of his Works to be more beautiful and useful than others are; and the Irregular Productions of Nature do not derogate from the Order in which all Things appear lovely to the Divine Mind. So if that Liberty with which he intended to endue Thinking Beings, is incompatible with such positive Acts, and so positive a Providence as governs Natural Things and this material World; then this is no way derogatory to the Sovereignty of his Mind. This does also give such an account of the Evil that is in the World, as does no way accuse or lessen the Purity and Holiness of God; since he only suffers his Creatures to go on in the free use of those Powers that he has given them; about which he exercises a special Providence, making some Mens Sins to be the immediate Punishments of their own or of other Mens Sins; and restraining them often in a great deal of that Evil that they do design, and bringing out of it a great deal of Good that they did not design; but all is done in a way suitable to their Natures, without any violence to them.\n\nIt is true, it is not easy to shew how those future Contingences which depend upon the free choice of the Will, should be certain and infallible. But we are on other accounts certain that it is so; for we see through the whole Scriptures a Thread of very positive Prophecies, the accomplishment of which depended on the free Will of Man; and these Predictions, as they were made very precisely, so they were no less punctually accomplished. Not to mention any other Prophecies, all those that related to the Death and Sufferings of Christ, were fulfilled by the free Acts of the Priests and People of the *Jews:* They sinned in doing it, which proves that they acted in it with their Natural Liberty. By these and all the other Prophecies that are in both Testaments, it must be confessed, that these things were certainly foreknown; but where to found that Certainy, cannot be easily resolved: The Infinite Perfection of the Divine Mind ought here to silence all Objections. A clear Idea by which we apprehend a thing to be plainly contrary to the Attributes of God, is indeed a just ground of rejecting it; and therefore they think that they are in the right to deny all such to be in God, as they plainly apprehend to be contrary to Justice, Truth, and Goodness: But if the Objection against any thing supposed to be in God, lies only against the manner and the unconceivableness of it, there the Infinite Perfection of God answers all.\n\nIt is further to be considered, That this Prescience does not make the Effects certain, because they are foreseen; but they are foreseen, because that they are to be: So that the Certainty of the Prescience is not antecedent or causal, but subsequent and eventual. Whatsoever happens, was future before it happened; and since it happened, it was certainly future from all Eternity; not by a Certainty of Fate, but by a Certainty that arises out of its being once, from which this Truth, That it was future was eternally certain: Therefore the Divine Prescience being only the knowing all things that were to come; that does not infer a Necessity or Causality.\n\nThe Scripture plainly shews on some occasions a conditionate Prescience; God answered *David,* That *Saul* was to come to *Keilah,* and that the Men of *Keilah* were to deliver him up;[^21] and yet both the one and the other was upon the condition of his staying there; and he going from thence, neither the one nor the other ever happen’d: Here was a Conditionate Prescience. Such was Christ’s saying, That those of *Tyre* and *Sidon, Sodom* and *Gomorrah,* would have turned to him,[^22] if they had seen the Miracles that he wrought in some of the Towns of *Galilee:* Since then thisPrescience may be so certain, that it can never be mistaken, nor misguide theDesigns orProvidence of God; and since by this both the Attributes of God are vindicated, and the due Freedom of the Will of Man is asserted, all difficulties seem to be easily cleared this way.\n\nAs for the giving to some Nations and Persons the Means of Salvation, and the denying these to others, the Scriptures do indeed ascribe that wholly to the Riches and Freedom of God’s Grace; but still they think, that he gives to all Men that which is necessary to the state in which they are, to answer the Obligations they are under in it: And that this Light and common Grace is sufficient to carry them so far, that God will either accept of it or give them further degrees of Illumination: From which it must be inferred, That all Men are inexcusable in his sight; and that *God is always just and clear when he judges*;[^23] since every Man had that which was sufficient, if not to save him, yet at least to bring him to a state of Salvation. But besides what is thus simply necessary, and is of it self sufficient, there are innumerable Favours, like Largesses of God’s Grace and Goodness; these God gives freely as he pleases.\n\nAnd thus the great Designs of Providence go on according to the Goodness and Mercy of God. None can complain, tho’ some have more cause 〈◊〉 rejoice and glory in God than others. What happens to Nations in a Body, may also happen to Individuals; some may have higher Privileges, be put in happier Circumstances, and have such Assistances given them as God foresees will become *effectual,* and not only those which though they be in their nature *sufficient,* yet in the Event will be *ineffectual:* Every Man ought to complain of himself for not using that which was sufficient, as he might have done; and all good Men will have matter of rejoycing in God, for giving them what he foresaw would prove effectual. After all, they acknowledge there is a depth in this, of God’s not giving all Nations an equal measure of Light, nor putting all Men into equally happy Circumstances, which they cannot unriddle; but still Justice, Goodness, and Truth are saved; tho’ we may imagine a Goodness that may do to all Men what is absolutely the best for them: And there they confess there is a difficulty, but not equal to those of the other side.\n\nFrom hence it is that they expound all those Passages in the New Testament, concerning the *Purpose,* the *Election,* the *Foreknowledge,* and the *Predestination* of God, so often mentioned. All those, they say, relate to God’s design of calling the *Gentile* World to the knowledge of the *Messias:* This was kept secret, tho’ Hints of it are given in several of the Prophets; so it was a Mystery; but it was then revealed, when according to Christ’s Commission to his Apostles, *to go and teach all Nations,* they went Preaching the Gospel to the *Gentiles.* This was a Stumbling-block to the *Jews,* and it was the chief Subject of Controversy betwixt them and the Apostles at the time when the Epistles were writ: So it was necessary for them to clear this very fully, and to come often over it. But there was no need of amusing People in the beginnings of Christianity, and in that first infancy of it, with high and unsearchable Speculations concerning the Decrees of God: Therefore they observe, that the Apostles shew how that *Abraham* at first, *Isaac* and *Jacob* afterwards, were chosen by a discriminating Favour, That they and their Posterity should be in Covenant with God: And upon that occasion the Apostle goes on to shew, that God had always designed to call in the *Gentiles,* though that was not executed but by their Ministry.\n\nWith this Key one will find a plain coherent sense in all St. *Paul*’s Discourses on this Subject, without asserting antecedent and special Decrees as to particular Persons. Things that happen under a permissive and directing Providence, may be also in a largeness of expression ascribed to the Will and Counsel of God; for a permissive and directing Will is really a Will, though it be not antecedent nor causal. The *hardning Pharaoh’s heart,* may be ascribed to God, though it is said that his *heart hardned it self*;[^24] because he took occasion from the stops God put in those Plagues that he sent upon him and his People, to encourage himself, when he saw there was a new Respite granted him: And he who was a cruel and bloody Prince, deeply engaged in Idolatry and Magick, had deserved such Judgments for his other Sins, so that he may be well considered as actually under his final Condemnation, only under a Reprieve, not swallowed up in the first Plagues, but preserved in them, and raised up out of them, to be a lasting Monument of the Justice of God against such hardned Impenitency. *Whom he will, he hardneth,*[^25] must be still restrained to such Persons as that Tyrant was.\n\nIt is endless to enter into the discussion of all the Passages cited from the Scripture to this purpose; this Key serving as they think it does, to open most of them. It is plain these Words of our Saviour concerning those *whom the Father had given him* are only to be meant of a Dispensation of Providence, and and not of a Decree; since he adds, *And I have lost none of them,*[^26] *except the son of Perdition:* For it cannot be said that he was in the Decree, and yet was lost. And in the same Period in which God is said *to work in us both to will and to do,* we are required to *work out our own salvation with fear and trembling.* The Word rendered, *ordained to eternal life,* does also signify, fitted or predisposed to Eternal Life. That Question, *Who made thee to differ?*[^27] seems to refer to those Gifts which in different degrees and measures were poured out on the first Christians; in which Men were only passive, and discriminated from one another by the freedom of those Gifts, without any thing previous in them to dispose them to them.\n\nChrist is said to be the *Propitiation for the sins of the whole world,*[^28] and the wicked are said *to deny the Lord that bought them*; and his Death as to its extent to all men, is set in opposition to the Sin of *Adam*; so that *as by the offence of one, judgment came upon all men to condemnation, so by the righteousness of one,*[^29] *the free gift came upon all men to justification of life.* The *all* of the one fide must be of the same extent with the *all* of the other: So since *all* are concerned in *Adam*’s Sin, *all* must be likewise concerned in the Death of Christ. This they urge further, with this Argument, That all Men are obliged to believe in the Death of Christ, but no Man can be obliged to believe a Lye; therefore it follows that he must have died for *all.* Nor can it be thought that Grace is so efficacious of it self, as to determine us; otherwise why are we required *not to grieve God’s Spirit?* Why is it said,[^30] *Ye do always resist the Holy Ghost; as your fathers did, so do ye? How often would I have gathered you under my wings, but ye would not? What more could I have done in my vineyard, that has not been done in it?* These seem to be plain Intimations of a Power in us,[^31] by which we not only can, but often do resist the Motions of Grace.\n\nIf the determining Efficacy of *Grace* is not acknowledged, it will be yet much harder to believe that we are efficaciously determined to *Sin.* This seems to be not only contrary to the Purity and Holiness of God, but is so manifestly contrary to the whole Strain of the Scriptures, that charges Sin upon Men, that in so copious a Subject it is not necessary to bring Proofs.[^32] *O Israel, thou hast destroyed thy self, but in me is thy help:* And, *ye will not come unto me, that ye may have life: Why will you dye, O house of Israel?* And as for that Nicety of saying, That the Evil of Sin consists in a Negation, which is not a positive Being, so that though God should determine Men to the Action that is sinful, yet he is not concerned in the Sin of it: They think it is too Metaphysical, to put the Honour of God and his Attributes upon such a Subtilty: For in Sins against Moral Laws, there seems to be an Antecedent Immorality in the Action it self, which is inseparable from it. But suppose that Sin consisted in a Negative, yet that Privation does immediately and necessarily result out of the Action, without any other thing whatsoever intervening: So that if God does infallibly determine a Sinner to commit the Action to which that Guilt belongs, tho’ that should be a Sin only by reason of a Privation that is dependent upon it, then it does not appear but that he is really the Author of Sin; since if he is the Author of the sinful Action, on which the Sin depends as a Shadow upon its Substance, he must be esteemed, say they, the Author of Sin.\n\nAnd though it may be said, That Sin being a Violation of God’s Law, he himself, who is not bound by his Law, cannot be guilty of Sin; yet an Action that is Immoral, is so essentially opposite to Infinite Perfection, that God cannot be capable of it, as being a contradiction to his own Nature. Nor is it to be supposed that he can Damn Men for that, which is the necessary result of an Action to which he himself determined them.\n\nAs for Perseverance, the many Promises made in the Scriptures to them that *overcome,*[^33] that continue *stedfast* and *faithful to the death,* seem to insinuate, that a Man may fall from a good state. Those famous Words in the *Sixth* of the *Hebrews,*[^34] do plainly intimate, That *such men may so fall away, that it may be impossible to renew them again by repentance.* And in that Epistle,[^35] where it is said, *The just shall live by faith*; it is added, *but if he draw back (any man* is not in the Original) *my Soul shall have no pleasure in him.* And it is positively said by the Prophet,[^36] *When the righteous turneth away from his righteousness, and committeth iniquity, all his righteousness that he hath done shall not be mentioned; in his sin that he hath sinned shall he dye.* These Suppositions, with a great many more of the same strain that may be brought out of other places, do give us all possible reason to believe, that a good Man may fall from a good state, as well as that a wicked Man may turn from a bad one. In conclusion, the End of all things, the Final Judgment at the Last Day, which shall be pronounced according to what Men have done, whether good or evil, and their being to be rewarded and punished according to it, seems so effectually to assert a Freedom in our Wills, that they think this alone might serve to prove the whole Cause.\n\nSo far I have set forth the Force of the Argument on the side of the *Remonstrants.* As for the *Socinians,* they make their Plea out of what is said by the one and by the other side. They agree with the *Remonstrants* in all that they say against Absolute Decrees, and in urging all those Consequences that do arise out of them: And they do also agree with the *Calvinists* in all that they urge against the possibility of a certain Prescience of future Contingents: So that it will not be necessary to set forth their Plea more specially, nor needs more be said in opposition to it, than what was already said as part of the *Remonstrants* Plea. Therefore without dwelling any longer on that, I come now to make some Reflections upon the whole Matter.\n\nIt is at first view apparent, That there is a great deal of weight in what has been said of both Sides: So much, that it is no wonder if Education, the constant attending more to the Difficulties of the one side than of the other, and a Temper some way proportioned to it, does fix Men very steddily to either the one or the other Persuasion. Both Sides have their Difficulties, so it will be natural to chuse that Side where the Difficulties are least felt: But it is plain there is no reason for either of them to despise the other, since the Arguments of both are far from being contemptible.\n\nIt is further to be observed, That both Sides seem to be chiefly concerned to assert the Honour of God, and of his Attributes. Both agree in this, That whatever is fixed as the primary Idea of God, all other things must be Explained so as to be consistent with that. Contradictions are never to be admitted; but things may be justly believed, against which Objections may be formed that cannot be easily answered.\n\nThe one Side think, That we must begin with the Idea of Infinite Perfection, of Independency and Absolute Soveraignty: And if in the Sequel Difficulties occur which cannot be cleared, that ought not to shake us from this primary Idea of God.\n\nOthers think, That we cannot frame such clear Notions of Independency, Soveraignty, and Infinite Perfection, as we can do of Justice, Truth, Holiness, Goodness, and Mercy: And since the Scripture proposes God to us most frequently under those Ideas, they think that we ought to fix on these as the primary Ideas of God, and then reduce all other things to them.\n\nThus both Sides seem zealous for God and his Glory: Both lay down General Maxims that can hardly be Disputed; and both argue justly from their First Principles. These are great Grounds for mutual Charity and Forbearance in these Matters.\n\nIt is certain, That one who has long interwoven his Thoughts of Infinite Perfection, with the Notions of Absolute and Unchangeable Decrees, of carrying on every thing by a positive Will, of doing every thing for his own Glory, cannot apprehend Decrees depending on a foreseen Free-will, a Grace Subject to it, a Merit of Christ’s Death that’s lost, and a Man’s being at one time loved, and yet finally hated of God, without horror. These things seem to carry in them an appearance of feebleness, of dependence, and of changeableness.\n\nOn the other hand; a Man that has accustomed himself to think often on the Infinite Goodness and Mercy, the Long-suffering, Patience, and Slowness to Anger that appears in God; he cannot let the Thought of Absolute Reprobation, or of determining Men to Sin, or of not giving them the Grace necessary to keep them from Sin and Damnation, enter into his Mind, without the same horror that another feels in the Reverse of all this.\n\nSo that the Source of both Opinions being the different Ideas that they have of God, and both these Ideas being true; Men only mistaking in the Extent of them; and in the Consequences drawn from them; here are the clearest Grounds imaginable for a mutual Forbearance, for not judging Men imperiously, nor censuring them severely upon either Side. And those who have at different Times of their Lives been of both Opinions, and who upon the Evidence of Reason, as it has appeared to them, have changed their Persuasions, can speak more affirmatively here: For they know, that in great sincerity of Heart they have thought both ways.\n\nEach Opinion has some Practical Advantages of its side. A *Calvinist* is Taught by his Opinions, To think meanly of himself, and to ascribe the honour of all to God: Which lays in him a deep foundation for Humility▪ he is also much inclined to secret Prayer, and to a fixed dependence on God; which naturally both brings his Mind to a good state, and fixes it in it. And so though perhaps he cannot give a coherent account of the Grounds of his Watchfulness and Care of himself; yet that Temper arises out of his Humility, and his Earnestness in Prayer. A *Remonstrant,* on the other hand, is ingaged to awaken and improve his Faculties, to fill his Mind with good Notions, to raise them in himself by frequent Reflection, and by a constant Attention to his own Actions: He sees cause to reproach himself for his Sins, and to set about his Duty to purpose: Being assured that it is through his own fault if he miscarries: He has no dreadful Terrors upon his Mind; nor is he tempted to an undue Security; or to swell up in (perhaps) an imaginary Conceit of his being unalterably in the Favour of God.\n\nBoth Sides have their peculiar Temptations as well as their Advantages: The *Calvinist* is tempted to a false Security, and Sloth: And the *Arminian* may be tempted to trust too much to himself, and too little to God. So equally may a Man of a calm Temper, and of moderate Thoughts, balance this Matter between both the Sides: And so unreasonable it is to give way to a positive and dictating Temper in this Point. If the *Arminian* is zealous to assert Liberty it is because he cannot see, how there can be Good or Evil in the World without it: He thinks it is the Work of God, that he has made for great Ends; and therefore he can allow of nothing that he thinks destroys it. If on the other hand a *Calvinist* seems to break in upon Liberty, it is because he cannot reconcile it with the Sovereignty of God, and the Freedom of his Grace: And he grows to think that it is an Act of Devotion to offer up the one to save the other.\n\nThe common Fault of both Sides is, To charge one another with the Consequences of their Opinions, as if they were truly their Tenets. Whereas they are apprehensive enough of these Consequences, they have no mind to them, and they fancy that by a few distinctions they can avoid them. But each Side thinks the Consequences of the other are both worse, and more certainly fastned to that Doctrine, than the Consequences that are urged against himself are. And so they think they must chuse that Opinion that is the least perplexed and difficult: Not but that Ingenuous and Learned Men of all Sides confess, that they feel themselves very often pinched in these Matters.\n\nAnother very indecent way of managing these Points, is, That both Sides do too often speak very boldly of God. Some petulent Wits in order to the representing the contrary Opinion as Absurd and Ridiculous, have brought in God, representing him with indecent Expressions, as Acting or Decreeing according to their Hypothesis, in a manner that is not only Unbecoming, but that borders upon Blasphemy. From which though they think to escape by saying, That they are only shewing what must follow if the other Opinion were believed; yet there is a Solemnity and Gravity of Stile that ought to be most religiously observed, when we poor Mortals take upon us to speak of the Glory or Attributes, the Decrees or Operations of the Great God of Heaven and Earth: And every thing relating to this, that is put in a burlesque Air, is intolerable. It is a sign of a very daring Presumption to pretend to assign the Order of all the Acts of God, the Ends proposed in them, and the Methods by which they are Executed. We who do not know how our Thoughts carry our Bodies to obey and second our Minds, should not imagine that we can conceive how God may move or bend our Wills. The hard thing to digest in this whole Matter, is Reprobation: They who think it necessary to assert the freedom of Election, would fain avoid it: They seek soft words for it, such as the passing by, or leaving Men to perish: They study to put that on *Adam*’s Sin, and they take all the methods they can to soften an Opinion that seems harsh, and that sounds ill. But howsoever they will bear all the Consequences of it, rather than let the Point of Absolute Election go.\n\nOn the other side, Those who do once persuade themselves that the Doctrine of Reprobation is false, do not see how they can deny it, and yet ascribe a free Election to God. They are once persuaded that there can be no Reprobation but what is conditionate, and founded on what is foreseen concerning Mens Sins: And from this they are forced to say the same thing of Election. And both sides study to begin the Controversy with that which they think they can the most easily prove; the one at the Establishing of Election, and the other at the overthrowing of Reprobation. Some have studied to seek out middle-ways: For they observing that the Scriptures are writ in a great diversity of Stile, in Treating of the Good or Evil that happens to us, ascribing the one to God, and imputing the other to our selves, teaching us to ascribe the honour of all that is Good to God, and to cast the blame of all that is Evil upon our selves, have from thence concluded, That God must have a different Influence and Causality in the one, from what he has in the other: But when they go to make this out, they meet with great Difficulties; yet they chuse to bear these rather than to involve themselves in those equally great, if not greater Difficulties, that are in either of the other Opinions. They wrap up all in Two General Assertions, that are great Practical Truths, *Let us Arrogate no good to our selves, and impute no evil to God,* and so let the whole matter rest. This may be thought by some the lazier, as well as the safer way; which avoids Difficulties, rather than answers them; whereas they say of both the Contending Sides, That they are better at the starting of Difficulties than at the resolving of them.\n\nThus far I have gone upon the general, in making such Reflections as will appear but too well grounded to those who have with any Attention read the chief Disputants of both Sides. In these great Points all agree; That Mercy is freely offered to the World in Christ Jesus: That God did freely offer his Son to be our Propitiation, and has freely accepted the Sacrifice of his Death in our stead, whereas he might have Condemned every Man to have perished for his own Sins. That God does in the Dispensation of this Gospel, and the Promulgation of it to the several Nations, act according to the Freedom of his Grace, upon Reasons that are to us mysterious and past finding out: That every Man is inexcusable in the sight of God: That all Men are so far free as to be praise-worthy or blame-worthy for the Good or Evil that they do: That every Man ought to employ his Faculties all he can, and to pray and depend earnestly upon God for his Protection and Assistance: That no Man in Practice ought to think that there is a Fate or Decree hanging over him, and so become slothful in his Duty, but that every Man ought to do the best he can, as if there were no such Decree, since whether there is or is not, it is not possible for him to know what it is: That every Man ought to be deeply humbled for his Sins in the sight of God, without excusing himself by pretending a Decree was upon him, or a want of Power in him: That all Men are bound to obey the Rules set them in the Gospel, and are to expect neither Mercy nor Favour from God, but as they set themselves diligently about that: And finally, That at the Last Day all Men shall be Judged, not according to secret Decrees, but according to their own Works. In these great Truths, of which the greater part are Practical, all Men agree. If they would agree as honestly in the Practice of them, as they do in Confessing them to be true, they would do that which is much more important and necessary, than to speculate and dispute about Niceties; by which the World would quickly put on a new Face, and then those few that might delight in curious Searches and Arguments, would manage them with more Modesty and less Heat, and be both less positive and less supercilious.\n\nI have hitherto insisted on such general Reflections as seemed proper to these Questions. I come now in the last place to examine how far our Church hath determined the Matter, either in this Article or elsewhere: How far she hath restrained her Sons, and how far she hath left them at liberty. For those different Opinions being so intricate in themselves, and so apt to raise hot Disputes, and to kindle lasting Quarrels, it will not be suitable to that Moderation which our Church hath observed in all other things, to stretch her Words on these Heads beyond their strict sense. The natural equity or reason of things ought rather to carry us on the other hand to as great a Comprehensiveness of all sides, as may well consist with the Words in which our Church has expressed herself on those Heads.\n\nIt is not to be denied, but that the Article seems to be framed according to St. *Austin*’s Doctrine: It supposes Men to be under a *Curse and Damnation,* antecedently to *Predestination,* from which they are delivered by it, so it is directly against the *Supralapsarian* Doctrine: Nor does the Article make any mention of Reprobation, no, not in a hint: no Definition is made concerning it. The Article does also seem to assert the Efficacy of Grace: That in which the Knot of the whole Dfficulty lies, is not Defined; that is, Whether God’s Eternal Purpose or Decree was made according to what he foresaw his Creatures would do, or purely upon an Absolute Will, in order to his own Glory. It is very probable, that those who Penned it, meant that the Decree was Absolute; but yet since they have not said it, those who subscribe the Articles do not seem to be bound to any thing that is not expressed in them: And therefore since the *Remonstrants* do not deny but that God having foreseen what all Mankind would, according to all the different Circumstances in which they should be put, do or not do, he upon that did by a firm and Eternal Decree lay that whole Design in all its Branches, which he Executes in time; they may subscribe this Article without renouncing their Opinion as to this matter. On the other hand, the *Calvinists* have less occasion for Scruple; since the Article does seem more plainly to favour them. The Three Cautions that are added to it, do likewise intimate, that St. *Austin*’s Doctrine was designed to be settled by the Article: *For the danger of Mens having the sentence of God’s Predestination always before their eyes, which may occasion either desperation on the one hand, or the wretchlesness of most unclean living on the other,* belongs only to that side; since these Mischiefs do not arise out of the other Hypothesis. The other Two, of taking *the Promises of God in the sense in which they are set forth to us in Holy Scriptures*; and *of following that Will of God that is expresly declared to us in the Word of God,* relate very visibly to the same Opinion: Though others do infer from these Cautions, That the Doctrine laid down in the Article must be so understood as to agree with these Cautions; and therefore they argue, That since Absolute *Predestination* cannot consist with them, that therefore the Article is to be otherwise explained. They say the natural Consequence of an Absolute Decree, is either Presumption or Despair; since a Man upon that bottom reckons, That which way soever the Decree is made, it must certainly be accomplished. They also argue, That because we must receive the Promises of God as conditional, we must also believe the Decree to be conditional, for Absolute Decrees exclude conditional Promises. An Offer cannot be supposed to be made in earnest, by him that has excluded the greatest number of Men from it by an antecedent Act of his own. And if we must only follow the revealed Will of God, we ought not to suppose that there is an Antecedent and Positive Will of God, that has decreed our doing the contrary to what he has commanded.\n\nThus the one side argues, That the Article as it lies, in the plain meaning of those who conceived it, does very expresly establish their Doctrine: And the other argues from those Cautions that are added to it, That it ought to be understood so as that it may agree with these Cautions. And both sides find in the Article it self such grounds, that they reckon they do not renounce their Opinions by subscribing it. The *Remonstrant* side have this further to add, That the Universal Extent of the Death of Christ seems to be very plainly affirmed in the most solemn part of all the Offices of the Church: For in the Office of Communion, and in the Prayer of Consecration, we own, That Christ *by the one Oblation of himself once offered, made there a full, perfect, and sufficient Sacrifice, Oblation and Satisfaction for the Sins of the whole World.* Though the others say, That by *full, perfect, and sufficient,* is not to be understood that Christ’s Death was intended to be a compleat Sacrifice and Satisfaction for *the whole World,* but that in its own Value it was capable of being such. This is thought too great a stretch put upon the words. And there are yet more express words in our Church-Catechism to this purpose; which is to be considered as the most solemn Declaration of the sense of the Church, since that is the Doctrine in which she instructs all her Children: And in that part of it which seems to be most important, as being the short Summary of the Apostles Creed, it is said, *God the Son, who hath redeemed me and all Mankind:* Where *all* must stand in the same Extent of Universality, as in the precedent and in the following words; *The Father who made me and all the World; the Holy Ghost who sanctifieth me and all the Elect People of God*; which being to be understood severely, and without exception, this must also be taken in the same strictness. There is another Argument brought from the Office of Baptism, to prove that men may fall from a state of Grace and Regeneration: for in the whole Office, more particularly in the Thanksgiving after the Baptism, it is affirmed, That the Person baptized is *Regenerated by God’s Holy Spirit,* and is *received for his own Child by Adoption:* Now since it is certain that many who are baptized, fall from that state of Grace, this seems to import, That some of the Regenerate may fall away: Which tho’ it agree well with St. *Austin*’s Doctrine, yet it does not agree with the *Calvinists* Opinions.\n\nThus I have examined this matter in as short a compass as was possible; and yet I do not know that I have forgot any important part of the whole Controversy, though it is large, and has many Branches. I have kept as far as I can perceive, that Indifference which I proposed to my self in the prosecuting of this matter; and have not on this occasion declared my own Opinion, though I have not avoided the doing it upon other occasions. Since the Church has not been peremptory, but that a Latitude has been left to different Opinions, I thought it became me to make this Explanation of the Article such: And therefore I have not endeavoured to possess the Reader with that which is my own sense in this matter, but have laid the Force of the Arguments, as well as the Weight of the Difficulties of both Sides before him, with all the Advantages that I had found in the Books either of the one or of the other Persuasion. And I leave the Choice as free to my Reader, as the Church has done.\n\n[^1]: Joseph. Ant. Jud. lib 18. c. 2. —de Bell. Jud. lib. 2, c. 7.\n[^2]: Iren. Adv. Her. lib. 1. c. 1. Epiph. Her. 31. Clem. Alex. Paed. lib. 1. c. 6. Orig. Peri. archon l. 3. Phiolcal. c. 12. Explain. 21. Ep. ad Rom▪\n[^3]: Orig. Philocana.\n[^4]: Ruffin Peror. in Vers. Com. Orig. in Ep. ad. Rom. Chrys. Ep. 4 ad. Olymp. Isid. Pelus. Lib. 1. Ep. 314.\n[^5]: Rom. 9 11.\n[^6]: Matth. 1. 25.26. Ibid. 21, 22, 22.\n[^7]: Rom. 9.10. Ps. 33.12.\n[^8]: Isa. 5.4.\n[^9]: Gal. 2.21.\n[^10]: John 17.9.10.\n[^11]: Mark. 16.15.\n[^12]: Eph. 2.10. 2 Cor. 5.17. Phil. 2.13. Ps. 110.3. Jerem. 31.33, 34. Ezek. 36.26, 27. Rom. 9.21.\n[^13]: Psal. 26.9.\n[^14]: Eph. 1.17, 18, 19.\n[^15]: Act. 7.51. Eph. 4.30. Jam. 1.17, 18. Joh. 13.1. Heb. 13.5.\n[^16]: Matth. 20, 16. Rom. 8.29, 30. Rom. 9.18\n[^17]: ver. 11. ver. 17. ver. 20. ver. 22.\n[^18]: Exod. 4.21.10.18.11.10.14.8. Prov. 16.4. Acts 1.48. Rev. 13.8.3.5.20.12.21.27. Rom. 1.26, 28.\n[^19]: Heb. 1.13.\n[^20]: Exod. 34.6. 2 Pet. 3.9. Ezek. 18.12.33.11.\n[^21]: 1 Sam. 23.11, 12.\n[^22]: Matth. 11.21, 22.\n[^23]: Psal. 51.4.\n[^24]: Exod. 7.22. Exod. 8.15, 19, 32.\n[^25]: Rom. 9.18.\n[^26]: Joh. 17.12. Phil. 2.12. Acts 13.48.\n[^27]: 1 Cor. 4.7.\n[^28]: 1 Joh. 2.2. 2 Pet. 2.1.\n[^29]: Rom. 5.18.\n[^30]: Acts 7.51▪ Matth. 23▪37.\n[^31]: Isa. 5.4.\n[^32]: Hos. 13.9. Joh. 5.40. Ezek. 33.14.\n[^33]: Rev. 2 & 3.\n[^34]: Heb. 6.\n[^35]: Heb. 10.\n[^36]: Ezek. 18.24."},{"number":18,"title":"Of obtaining Eternal Salvation only by the Name of Christ","part":null,"questions":[],"paragraphs":["18.1"],"clauses":[],"items":[],"text":"> They also are to be accursed, that presume to say, That every man shall be saved by the Law or Sect which he professeth; so that he be diligent to frame his Life according to that Law, and the Light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.\n\nThe Impiety that is condemned in this Article, was first taug htby some of the Heathen Oraters and Philosophers in the Fourth Century, who in their Addresses to the Christian Emperors for the Tolerance of *Paganism,* started this Thought, that how lively soever it may seem, when well set off in a piece of Eloquence, will not bear a severe Argument: That God is more honoured by the Varieties and different Methods of worshipping and serving him, than if all should fall into the same way: That this diversity has a Beauty in it, and a suitableness to the Infinite Perfections of God; and it does not look so like a mutual agreement or concert, as when all Men worship him one way. But this is rather a Flash of Wit, than true Reasoning.\n\nThe *Alcoran* has carried this matter further to the asserting, That all Men in all Religions are equally acceptable to God, if they serve him faithfully in them. The infusing this into the World, that has a shew of Mercy in it, made Men more easy to receive their Law; and they took care by their extream Severity to fix them in it, when they were once engaged; for though they use no Force to make Men *Musselmans,* yet they punish with all extremity every thing that looks like Apostacy from it, if it is once received. The Doctrine of *Leviathan,* that makes *Law* to be *Religion,* and *Religion* to be *Law,* that is, that obliges Subjects to believe that Religion to be true, or at least to follow that which is enacted by the Laws of their Countrey; must be built either on this foundation, That there is no such thing as Revealed Religion, but that it is only a Political Contrivance; or that all Religions are equally acceptable to God.\n\nOthers having observ’d that it was a very small part of Mankind that had the advantages of the Christian Religion, have thought it too cruel to damn in their thoughts all those who have not heard of it, and yet have lived morally and virtuously, according to their Light and Education. And some, to make themselves and others easy, in accommodating their Religion to their secular Interests, to excuse their changing, and to quiet their Consciences, have set up this Notion, that seems to have a largeness both of good Nature and Charity in it; looks plausiable, and is calculated to take in the greatest Numbers; They therefore suppose that God in his Infinite Goodness will accept equally the Services that all his Creratures offer to him, according to the best of their skill and strength.\n\nIn opposition to all which, they are here condemned, who think that every Man shall be saved by the *Law* or *Sect* which he professeth: Where a great difference is to be observed between the words *saved by the Law,* and *saved in the Law*; the one is condemned but not the other. To *be saved by a Law or Sect,* signifies, That by the virtue of that *Law* or *Sect* such Men who follow it may be *saved:* Whereas to be *saved in a Law or Sect,* imports only, That God may extend his Compassions to Men that are engaged in false Religions. The former is only condemned by this Article, which affirms nothing concerning the other. In sum; if we have fully proved that the Christian Religion was delivered to the World in the Name of God, and was attested by Miracles, so that we believe it’s Truth, we must believe every part and tittle of it, and by consequence those Passages which denounce the Wrath and Judgments of God against Impenitent Sinners, and that promise Mercy and Salvation only upon the account of Christ and his Death:[^1] *We must believe with our hearts, and confess it with our mouths: We must not be ashamed of Christ or of his words, lest he should be ashamed of us, when he comes in the glory of his Father with his holy Angels.* This I say, being a part of the Gospel, must be as true as the Gospel it self is; and these Rules must bind all those to whom they are proposed whether they are enacted by *Law* or not: For if we are assured that they are a part of the *Law of the King of Kings,* we are bound to believe and obey them whether Human Laws do favour them or not; it being an evident thing, that no subordinate Authority can derogate from that which is superior to it: So if the *Laws* of God are clearly revealed, and certainly conveyed down to us, we are bound by them, and no Human Law can dissolve this Obligation. If God has declared his Will to us, it can never be supposed to be free to us to chuse whether we will obey it or not, and serve him under that or under another Form of Religion, at our pleasure and choice. We are limited by what God has declared to us, and we must not fancy our selves to be at liberty after he has revealed his Will to us.\n\nAs to such to whom the Christian Religion is revealed, there no question can be made, for it is certain they are under an indispensable Obligation to obey and follow that which is so graciously revealed to them: They are bound to follow it according to what they are in their Consciences persuaded is its true sense and meaning. And if for any Secular Interest they chuse to comply with that which they are convinced is an Important Error, and is condemned in the Scripture, they do plainly shew that they prefer Lands, Houses, and Life, to the Authority of God, in whose Will, when revealed to them, they are bound to acquiesce.\n\nThe only difficulty remaining, is concerning those who never heard of this Religion, Whether, or How can they be saved? St. *Paul* having divided the World into *Jews* and *Gentiles,* called by him those who were in the Law, and who were without Law; he says, Those *who sinned without Law,*[^2] that is, out of the *Mosaical* Dispensation, *shall be judged without Law,* that is, upon another foot. For he adds, when *the Gentiles which have not the Law, do by nature things contained in the Law,* (That is, the Moral parts of it) *these having not the Law, are a Law unto themselves*; (that is, their Consciences are to them instead of a Written Law); *which shew the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.* This implies that there are either Seeds of Knowledg and Virtue laid in the Nature of Man, or that such Notions pass among them, as are carried down by Tradition. The same S. *Paul* says, *How can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard?*[^3] *and how can they hear without a Preacher?* Which seems plainly to intimate, that Men cannot be bound to believe, and by consequence cannot be punished for not believing, unless the Gospel is preached to them. St. *Peter* said to *Cornelius, Of a truth I perceive that God is no respecter of persons;*[^4] *but in every nation he that feareth God, and worketh righteousness, is accepted of him.* Those places seem to import, that those who make the best use they can of that small measure of Light that is given them, shall be judged according to it; and that God will not require more of them than he has given them. This also agrees so well with the Ideas which we have both of Justice and Goodness, that this Opinion wants not special colours to make it look well. But on the other hand, the Pardon of Sin, and the Favourof God, are so positively limited to the believing in Christ Jesus, and it is so expresly said, That *there is no salvation in any other*;[^5] and that *there is none other name* (or Authority) *under Heaven given among Men, whereby we must be saved*; that the distinction which can only be made in this matter, is this, That it is only on the Account, and in the Consideration of the Death of Christ, that Sin is pardoned, and men are saved.\n\nThis is the only Sacrifice in the sight of God; so that whosoever are received into mercy, have it through Christ as the Channel and Conveyance of it. But it is not so plainly said that no Man can be saved, unless he has an explicit Knowledge of this, together with a belief in it. Few in the Old Dispensation could have that: Infants, and Innocents, or Ideots have it not, and yet it were a bold thing to say that they may not be saved by it. So it does not appear to be clearly Revealed, That none shall be saved by the Death of Christ, unless they do explicitely both know it, and believe in it. Since it is certain, That God may pardon Sin only upon that score, without obliging all Men to believe in it, especially when it is not Revealed to them. And here another distinction is to be made, which will clear this whole matter, and all the difficulties that arise out of it.\n\nA great difference is to be made between a Foederal certainty of Salvation, secured by the Promises of God, and of this New Covenant in Christ Jesus, and the extent to which the Goodness and Mercy of God may go. None are in a Foederal State of Salvation but Christians: To them is given the Covenant of Grace, and to them the promises of God are made and offered; So that they have a certainty of it upon their performing those conditions that are put in the promises. All others are out of this Promise to whom the Tidings of it were never brought; but yet a great difference is to be made between them, and those who have been invited to this Covenant, and admitted to the outward Profession, and the common Privileges of it, and that yet have in effect rejected it: These are under such positive denunciations of Wrath and Judgment, that there is no room left for any charitable Thoughts or Hopes concerning them: So that if any part of the Gospel is true, that must be also true, that they are under Condemnation,[^6] for *having lov d darkness more than light,* when the Light shone upon them, and visited them. But as for them whom God has left in Darkness, they are certainly out of the Covenant, out of those Promises and Declarations that are made in it. So that they have no Foederal Right to be saved, neither can we affirm that they shall be saved: But on the other hand, they are not under those positive denunciations, because they were never made to them: Therefore since God has not declared that they shall be damned, no more ought we to take upon us to damn them.\n\nInstead of stretching the severity of Justice by an Inference, we may rather venter to stretch the Mercy of God, since that is the Attribute which of all others is the most Magnificently spoken of in the Scriptures: So that we ought to think of it in the largest and most comprehensive manner. But indeed the most proper way is, for us to stop where the Revelation of God stops: And not to be wise beyond what is written; but to leave the secrets of God as Mysteries too far above us to examine, or to sound their depth. We do certainly know on what terms we our selves shall be saved or damned: And we ought to be contented with that, and rather study *to work out our own salvation with fear and trembling,* than to let our minds run out into uncertain Speculations concerning the Measures and the Conditions of God’s uncovenanted Mercies: We ought to take all possible care that we our selves come not into Condemnation, rather than to define positively of others, who must, or who must not, be condemned.\n\nIt is therefore enough to fix this according to the Design of the Article, That it is not to free Men to chuse at pleasure what Religion they will, as if that were left to them, or that all Religions were alike; which strikes at the Foundation, and undermines the Truth of all Revealed Religion. None are within the Covenant of Grace but true Christians, and all are excluded out of it, to whom it is offered, who do not receive and believe it, and live according to it. So in a word, all that are saved, are saved through Christ; but whether all these shall be called to the Explicite Knowledge of him, is more than we have any good ground to affirm. Nor are we to go into that other Question; Whether any that are only in a state of Nature, live fully up to its Light? This is that about which we can have no certainty, no more than whether there may be a Common Grace given to them all, proportioned to their State, and to the Obligations of it. This in general may be safely believed, That God will never be wanting to such as do their utmost endeavours in order to the saving of their Souls: But that as in the Case of *Cornelius,* an Angel will be sent, and a Miracle be wrought, rather than that such a Person shall be left to perish. But whether any of them do ever arrive at that state, is more than we can determine, and it is a vain attempt for us to endeavour to find it out.\n\n[^1]: Rom. 10.9, 10. Mark. 8.38.\n[^2]: Rom. 2.12, 14, 15.\n[^3]: Rom. 10.14.\n[^4]: Acts 10.34▪ 35.\n[^5]: Acts 4.12.\n[^6]: Joh. 3.19."},{"number":19,"title":"Of the Church","part":null,"questions":[],"paragraphs":["19.1","19.2"],"clauses":[],"items":[],"text":"> The Visible Church of Christ is a Congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duely administred according to Christ’s Ordinance, in all those things that of necessity are requisite to the same.\n>\n> As the Church of *Jerusalem, Alexandria,* and *Antioch* have erred, so also the Church of *Rome* hath erred, not only in their Living and manner of Ceremonies, but also in matters of Faith.\n\nThis Article, together with some that follow it, Relates to the Fundamental difference between us and the Church of *Rome*: They teaching that we are to judge of Doctrines by the Authority and the Decisions of the Church; whereas we affirm, That we are first to examine the Doctrine, and according to that, to judge of the Purity of a Church. Somewhat was already said on the Sixth Article relating to this matter: What remains, is now to be considered.\n\nThe whole Question is to be reduced to this Point, Whether we ought to Examine and Judge of Matters of Religion, according to the Light and Faculty of judging that we have; or if we are bound to submit in all things to the Decision of the Church? Here the matter must be determined against private Judgment, by very express and clear Authorities, other wise the other side proves it self. For we having naturally a Faculty of judging for our selves, and using it in all other things, this freedom being the greatest of all our other Rights, must be still asserted, unless it can be made appear, that God has in some things put a Bar upon it by his Supreme Authority.\n\nThat Authority must be very express, if we are required to submit to it in a Point of such vast Importance to us. We do also see that Men are apt to be mistaken, and are apt likewise willingly to mistake, and to mislead others: and that particularly in matters of Religion the World has been so much imposed upon and abused, that we cannot be bound to submit to any sort of persons implicitely, without very good and clear grounds that do assure us of their Infallibility: Otherwise we have just reason to suspect that in matters of Religion, chiefly in Points in which Human Interests are concerned, Men may either through Ignorance, and Weakness, or Corruption, and on Design, abuse and mislead us. So that the Authorities or Proofs of this Infallibility must be very express; since we are sure no Man nor Body of Men can have it among them, but by a Privilege from God; and a Privilege of so extraordinary a nature must be given, if at all, in very plain, and with very evident Characters; since without these, Human Nature cannot and ought not to be so tame as to receive it. We must not draw it from an Inference, because we think we need it, and cannot be safe without it, That therefore it must be so, because if it were not so, great Disorder would arise from the want of it. This is certainly a wrong way of arguing. If God has clearly revealed it, we must acquiesce in it, because we are sure if he has lodged Infallibility any where, he will certainly maintain his own Work, and not require us to believe any one implicitly, and not the same time preserve us from the danger of being deceived by him. But we must not persume from our Notions of things to give Rules to God. It were, as we may think, very necessary that Miracles should be publickly done from time to time, for convincing every Age and Succession of Men; and that good Men should be so assisted as generally to live without Sin: These and several other things may seem to us extreme convenient, and even necessary; but things are not so ordered for all that. It is also certain, That if God has lodged such an Infallibility on Earth, it ought not to be in such hands as do naturally heighten our Prejudices against it. It will go against the grain to believe it, though all outward appearances lookt ever so fair for it: But it will be an unconceivable method of Providence, if God should lodge so wonderful an Authority in hands that look so very unlike it, that of all others we should the least expect to find it with them.\n\nIf they have been guilty of Notorious Impostures, to support their own Authority, if they have committed great Violences to extend it, and have been for some Ages together engaged in as many false, unjust, and cruel Practices, as are perhaps to be met with in any History; These are such prejudices that at least they must be overcome by very clear and unquestionable Proofs: And finally, if God has setled such a Power in his Church, we must be distinctly directed to those in whose hands it is put, so that we may fall into no mistake in so important a Matter. This will be the more necessary, if there are different pretenders to it: We cannot be supposed to be bound to believe an Infallibility in general, unless we have an equal Evidence directing us to those with whom it rests, and who have the dispensing of it. These general Considerations are of great weight in Deciding this Question, and will carry us far into some Preliminaries, which will appear to be indeed great steps towards the conclusion of the matter.\n\nThere are Three ways by which it may be pretended that Infallibility can be proved: The one is, the way of *Moses* and the Prophets, of Christ and his Apostles, who by clear and unquestionable Miracles, publickly done and well attested, or by express and circumstantiated Prophecies of things to come, that came afterwards to be verified, did evidently demonstrate that they were sent of God: Wheresoever we see such Characters, and that a Miracle is wrought by Men who say they are sent of God, which cannot be denied nor avoided; and if what such Persons deliver to us is neither contrary to our Ideas of God, and of Morality, nor to any thing already revealed by God; there we must conclude that God has lodged an Infallible Authority with them, as long and as far as that Character is stampt upon it.\n\nThat is not pretended here: For though they study to persuade the World that Miracles are still among them, yet they do not so much as say, that the Miracles are wrought by those with whom this Infallibility is lodged, and that they are done to prove them to be Infallible. For though God should bestow the Gift of Miracles upon some particular Persons among them, that is no more an Argument that their Church is Infallible, than the Miracles that *Elijah* or *Elisha* wrought, were Arguments to prove that the *Jewish* Church was Infallible. Indeed the Publick Miracles that belong’d to the whole Body, such as the Cloud of Glory, the Answers by the *Vrim* and *Thummim,* the Trial of Jealousy, and the constant Plenty of the Sixth Year, as preparatory to the Sabbatical Year, seem more reasonably to infer an Infallibility; because these were given to that whole Church and Nation. But yet the *Jewish* Church was far from being Infallible all that while; for we see they fell all in a Body into Idolatry upon several occasions: Those Publick Miracles proved nothing but that for which they were given, which was, That *Moses* was sent of God, and that his Law was from God, which they saw was still Attested in a continuance of extraordinary Characters. If Infallibility had been promised by that Law, then the continuance of the Miracles might have been urged to prove the Continuance of the Infallibility; but that not being promised, the Miracles were only a standing Proof of the Authority of their Law, and of God’s being still among them. And thus though we should not dispute the Truth of the many Legends that some are daily bringing forth, which yet we may well do, since they are believed to be true by few among themselves, they being considered among the greater part of the knowing Men of that Church, as Arts to entertain the Credulity and Devotion of the People, and to work upon their fears and hopes, but chiefly upon their Purses: All these, I say, when confessed, will not serve to prove that there is an Infallibility among them, unless they can prove that these Miracles are wrought to prove this Infallibility.\n\nThe second sort of Proofs that they may bring, is from some Passages in Scripture, that seem to import that it was given by Christ to the Church. But though in this dispute all these Passages ought to be well considered and sanswered, yet they ought not to be urged to prove this Infallibility, till everal other things are first proved; such as, That the Scriptures are the Word of God; That the Book of the Scriptures is brought down pure and uncorrupted to our hands; and that we are able to understand the meaning of it: For before we can argue from the parts of any Book, as being of Divine Authority, all these things must be previously certain, and be well made out to us; so that we must be well assured of all those Particulars before we may go about to Prove any thing by any Passages drawn out of the Scriptures. Further, these Passages suppose that those to whom this Infallibility belongs, are a Church: We must then know what a Church is, and what makes a Body of Men to be a Church, before we can be sure that they are that Society to whom this Infallibility is given: And since there may be, as we know that in fact there are, great differences among several of those Bodies of Men called Churches, and that they condemn one another as guilty of Error, Schism, and Heresy; we are sure that all these cannot be Infallible; for Contradictions cannot be true. So then we must know which of them is that Society where this Infallibility is to be found: And if in any one Society there should be different Opinions about the Seat of this Infallibility, these cannot be all true, though it is very possible that they may be all false: We must be then well assured in whom this great Privillege is vested, before we can be bound to acknowledge it, or to submit to it. So here a great many things must be known, before we can either argue from, or apply those Passages of Scripture in which it is pretended that Infallibility is promised to the Church: And if private Judgment is to be trusted in the Inquiries that arise about all these particulars, they being the most important and most difficult matters that we can search into, then it will be thought reasonable to trust it yet much further.\n\nIt is evident by their proceeding this way, that both the Authority and the Sense of the Scriptures must be known antecedently to our acknowledging the Authority or the Infallibility of any Church. For it is an Eternal Principle and Rule of Reason, never to prove one thing by another, till that other is first well proved: Nor can any thing be proved afterwards by that which was proved by it. This is as impossible, as if a Father should beget a Son, and should be afterwards begotten by that Son. Therefore the Scriptures cannot prove the Infallibility of the Church, and be afterwards proved by the Testimony of the Church. So the one or the other of these must be first settled and proved, before any use can be made of it to prove the other by it.\n\nThe last way they take to find out this Church by, is from some Notes that they pretend are peculiar to her, such as the Name *Catholick; Antiquity; Extent;*[^1] *Duration; Succession of Bishops; Vnion among themselves, and with their Head; Conformity of Doctrine with former times; Miracles; Prophecy; Sanctity of Doctrine; Holiness of Life; Temporal Felicity; Curses upon their Enemies; and a constant Progress or Efficacy of Doctrine; together with the Confession of their Adversaries:* And they fancy, that wheresoever we find these, we must believe that Body of Men to be Infallible. But upon all this, endless Questions will arise, so far will it be from ending Controversies, and settling us upon Infallibility. If all these must be believed to be the Marks of the Infallible Church, upon the account of which we ought to believe it, and submit to it, then two Enquires upon every one of these Notes must be discussed, before we can be obliged to acquiesce in the Infallibility: First, Whether that is a true Mark of Infallibility or not? And next, Whether it belongs to the Church which they call Infallible, or not? And then another very intricate Question will arise upon the whole, Whether they must all be found together? or, How many, or which of them together, will give us the entire Characters of the Infallible Church?\n\nIn discussing the Questions, Whether every one of these is a true Mark or not, no use must be made of the Scriptures; for if the Scriptures have their Authority from the Testimony, or rather the Decisions of the Infallible Church, no use can be made of them till that is first fixed. Some of these Notes are such as did not at all agree to the Church in the best and purest Times; for then she had but a little Extent, a short-liv’d Duration, and no Temporal Felicity; and she was generally reproached by her Adversaries. But out of which of these Topicks can one hope to fetch out an Assurance of the Infallibility of such a Body? Can no Body of Men continue long in the constant Series, and with much Prosperity, but must they be concluded to be Infallible? Can it be thought that the assuming a Name can be a Mark? Why is not the Name *Christian* as solemn as *Catholick?* Might not the Philosophers have concluded from hence against the First Christians, That they were by the confession of all Men, the *true Lovers of Wisdom:* since they were called Philosophers much more unanimously than the Church of *Rome* is called Catholick?\n\nIf a Conformity of Doctrine with former times, and a Sanctity of Doctrine, are Notes of the Church, these will lead men into Enquiries of such a nature, that if they are once allowed to go so far with their private Judgment, they may well be suffered to go much further. Some Standard must be fixed on, by which the Sanctity of Doctrine may be examined; they must also be allowed to examine what was the Doctrine of former times; and here it will be natural to begin at the first times, the Age of the Apostles. It must therefore be first known what was the Doctrine of that Age, before we can examine the Conformity of the present Age with it. A Succession of Bishops is confessed to be still kept up among corrupted Churches. An Union of the Church with its Head, cannot be supposed to be a Note, unless it is first made out by some other Topicks, That this Church must have a Head; and that he is Infallible: For unless it is proved by some other Argument, That she ought to have a Head, she cannot be bound to adhere to him, or to own him; and unless it is also proved that he is Infallible, she cannot be bound absolutely, and without restrictions, to adhere to him. Holiness of Life cannot be a Mark, unless it is pretended that those in whom the Infallibility is, are all holy. A few holy men here and there are indeed an Honour to any Body; but it will seem a strange Inference, That because some few in a Society are eminently holy, that therefore others of that Body who are not so, but are perhaps as eminently vicious, should be Infallible. Somewhat has been already said concerning Miracles: The pretence to Prophecy falls within the same Consideration: The one being as wonderful a Communication of Omniscience, as the other is of Omnipotence. For the Confession of Adversaries, or some Curses on them; these cannot signifie much, unless they were Universal. Fair Enemies will acknowledg what is good among their Adversaries: But as that Church is the least apt of any Society we know, to speak good of those who differ from her, so she has not very much to boast as to others saying much good of her. And if Signal Providences have now and then happened, these are such things, and they are carried on with such a depth, that we must acquiesce in the Observation of the wisest Men of all Ages, That *the race is not to the swift, nor the battel to the strong:*[^2] *But that time and chance happeneth to all things.*\n\nAnd thus it appears, That these pretended Notes, instead of giving us a clear Thread to lead us up to Infallibility, and to end all Controversies, they do start a great variety of Questions that engage us into a Labyrinth, out of which it cannot be easy for any to extricate themselves. But if we could see an end of this, then a new set of Questions will come on: When we go to examine all Churches by them: Whether the Church of *Rome* has them all? And if she alone has them, so that no other Church has them equally with her or beyond her?\n\nIf all these must be discussed before we can settle this Question, Which is the true Infallible Church? A Man must stay long e’re he can come to a point in it.\n\nTherefore there can be no other way taken here, but to examine first, What makes a particular Church? And then since the Catholick Church is an united Body of all particular Churches, when the true Notion of a particular Church is fixed, it will be easy from that to form a Notion of the Catholick Church.\n\nIt would seem reasonable by the Method of all Creeds, in particular of that called the Apostles Creed, that we ought first to settle our Faith as to the great Points of the Christian Religion, and from thence go to settle the Notion of a true Church: And that we ought not to begin with the Notion of a Church, and from thence go to the Doctrine▪\n\nThe Doctrine of Christianity must be first stated, and from this we are to take our measures of all Churches: and that chiefly with respect to that Doctrine, which every Christian is bound to believe: Here a distinction is to be made between those Capital and Fundamental Articles, without which a Man cannot be esteemed a true Christian, nor a Church a true Church: And other Truths which being delivered in Scripture, all Men are indeed obliged to believe them, yet they are not of that nature that the Ignorance of them or an Error in them, can exclude from Salvation.\n\nTo make this sensible; It is a Proposition of another sort, That Christ died for Sinners, than this, That he died at the Third or at the Sixth Hour. And yet if the Second Proposition is expresly revealed in Scripture, we are bound to believe it, Since God has said it, though it is not of the same nature with the other.\n\nHere a Controversie does naturally arise, that wise People are unwilling to meddle with, What Articles are Fundamental, and what are not?\n\nThe defining of Fundamental Articles seems on the one hand to deny Salvation to such as do not receive them all, which Men are not willing to do.\n\nAnd on the other hand, it may seem a leaving Men at liberty, as to all other particulars that are not reckoned up among the Fundamentals.\n\nBut after all, the Covenant of Grace, the Terms of Salvation, and the Grounds on which we expect it, seem to be things of another nature than all other truths, which though revealed, are not of themselves the Means or Conditions of Salvation. Wheresoever true Baptism is, there it seems the Essentials of this Covenant are preserved: For if we look on Baptism as a Foederal admission into Christianity, there can be no Baptism where the Essence of Christianity is not preserved. As far then as we believe that any Society has preserved that, so far we are bound to receive her Baptism, and no further. For unless we consider Baptism as a sort of a Charm, that such words joined with a washing with Water make one a Christian; which seems to be expresly contrary to what St. *Peter* says of it,[^3] That *it is not the washing away the filth of the flesh, but the answer of a good Conscience towards God that saves us:* We must conclude, That Baptism is a Foederal thing, in which after that the Sponsions are made, the Seal of Regeneration is added.\n\nFrom hence it will follow, That all who have a true Baptism, that makes Men Believers and Christians, must also have the true Faith as to the Essentials of Christianity; The Fundamentals of Christirnity seems to be all that is necessary to make Baptism True and Valid. And upon this a distinction is to be made that will discover and destroy a Sophism that is often used on this occasion. A True Church is, in one sense, a Society that preserves the Essentials and Fundamentals of Christianity: In another sense it stands for a Society, all whose Doctrines are true, that has corrupted no part of this Religion, nor mixed any Errors with it. A true Man is one who has a Soul and a Body that are the Essential Constituents of a Man: Whereas in another sense a Man of Sincerity and Candor is called a true Man. Truth in the one Sense imports the Essential Constitution, and in the other it imports only a Quality that is accidental to it. So when we acknowledge that any Society is a true Church, we ought to be supposed to mean no other, than that the Covenant of Grace in its Essential Constituent parts is preserved entire in that Body; and not that it is true in all its Doctrines and Decisions.\n\nThe Second thing to be considered in a Church, is their Association together in the use of the Sacraments. For these are given by Christ to the Society as the Rites and Badges of that Body. That which makes particular Men Believers, is their receiving the Fundamentals of Christianity; so that which constitutes the Body of the Church, is the Profession of that Faith, and the use of those Sacraments which are the Rites and Distinctions of those who profess it.\n\nIn this likewise a distinction is to be made between what is Essential to a Sacrament, and what is the exact observance of it according to the Institution. Additions to the Sacraments do not annul them, though they corrupt them with that adulterate mixture. Therefore where the Sponsions are made, and washing with Water is used with the words of Christ, there we own that there is a true Baptism: Though there may be a large Addition of other Rites, which we reject as Superstitious, though we do not pretend that they null the Baptism. But if any part of the Institution is cut off, there we do not own the Sacrament to be true: Because it being an Institution of Christ’s, it can no more be esteemed a true Sacrament, than as it retains all that, which by the Institution appears to be the main and essential parts of the Action.\n\nUpon this account it is, That since Christ appointed Bread and Wine fo his other Sacrament, and that he not only blessed both, but distributed both, with words appropriated to each kind, we do not esteem that to be a true Sacrament, in which either the one or the other of these kinds is w ithdrawn.\n\nBut in the next place, there may be many things necessary in the way of Precept and Order, both with relation to the Sacraments, and to the other publick Acts of Worship, in which tho’ Additions or Defects are Erroneous and Faulty, yet they do not annul the Sacraments.\n\nWe think none ought to Baptize but Men dedicated to the Service of God, and Ordained according to that Constitution that was settled in the Church by the Apostles; and yet Baptism by Laicks, or by Women, such as is most commonly practiced in the *Roman* Church, is not esteemed null by us, nor is it repeated: Because we make a difference between what is Essential to a Sacrament, and what is requisite in the regular way of using it.\n\nNone can deny this among us, but those who will question the whole Christianity of the *Roman* Church, where the Midwives do generally Baptize: But if this Invalidates the Baptism, then we must question all that is done among them: Persons so Baptized, if their Baptism is void, are neither truly Ordained, nor capable of any other act of Church-Communion. Therefore mens being in Orders, or their being duly Ordained, is not necessary to the Essence of the Sacrament of Baptism, but only to the regularity of Administring it: And so the want of it does not void it, but does only prove such Men to be under some Defects and Disorder in their Constitution.\n\nThus I have laid down those distinctions that will guide us in the right understanding of this Article. If we believe that any Society retains the Fundamentals of Christianity, we do from that conclude it to be a true Church, to have a true Baptism, and the Members of it to be capable of Salvation. But we are not upon that bound to Associate our selves to their Communion: For if they have the Addition of false Doctrines, or any unlawful parts of Worship among them, we are not bound to join in that which we are persuaded is Error, Idolatry, or Superstition.\n\nIf the Sacraments that Christ has appointed are observed and ministred by any Church as to the main of them, according to his Institution, we are to own those for valid Actions: But we are not for that bound to join in Communion with them, if they have Adulterated these with many Mixtures and Additions.\n\nThus a plain difference is made between our owning that a Church may retain the Fundamentals of Christianity, a true Baptism, and true Orders, which are a consequent upon the former, and our joining with that Church in such acts as we think are so far vitiated, that they become unlawful to us to do them, Pursuant to this, we do neither repeat the Baptism, nor the Ordinations of the Church of *Rome:* We acknowledge that our Fore-fathers were both Eaptized and Ordained in that Communion: And we derive our present Christianity or Baptism, and our Orders from thence; yet we think that there were so many unlawful Actions, even in those Rituals, besides the other corruptions of their Worship, that we cannot join in such any more.\n\nThe being Baptized in a Church does not tie a Man to every thing in that Church; it only ties him to the Covenant of Grace. The Stipulations which are made in Baptism, as well as in Ordination, do only bind a Man to the Christian Faith, or to the faithful dispensing of that Gospel, and of those Sacraments of which he is made a Minister: So he who being convinced of the Errors and Corruptions of a Church, departs from them, and goes on in the Purity of the Christian Religion, does pursue the true effect both of his Baptism, and of his Ordination Vows. For these are to be considered as ties upon him only to God and Christ, and not to adhere to the other Dictates of that body in which he had his Birth, Baptism, and Ordination.\n\nThe great Objection against all this is, That it sets up a private Judgment, it gives particular persons a right of judging Churches: Whereas the Natural Order is, That private persons ought to be Subject and Obedient to the Church.\n\nThis must needs feed Pride and Curiosity, it must break all Order, and cast all things loose, if every single Man according to his Reading and Presumption, will judge of Churches and Communions.\n\nOn this Head it is very easy to Employ a great deal of popular Eloquence, to decry private mens examining of Scriptures, and forming their judgments of things out of them, and not submitting all to the judgment of the Church. But how absurd soever this may seem, all Parties do acknowledg that it must be done.\n\nThose of the Church of *Rome* do teach, That a Man born in the *Greek* Church, or among us, is bound to lay down his Error, and his Communion too, and to come over to them; and yet they allow our Baptism, as well as they do the Ordinations of the *Greek* Church.\n\nThus they allow private Men to judge, and that in so great a Point, as what Church and what Communion ought to be chosen or forsaken. And it is certain, That to judge of Churches and Communions, is a thing of that Intricacy, that if private judgment is allowed here, there is no reason to deny it its full scope as to all other Matters.\n\nGod has given us rational Faculties to guide and direct us: And we must make the most of these that we can: We must judge with our own Reasons, as well as see with our own Eyes: Neither can we, or ought we to resign up our Understandings to any others, unless we are convinced that God has Imposed this upon us, by his making them infallible, so that we are secured from Error if we follow them.\n\nAll this we must examine and be well assured of it, otherwise it will be a very rash, unmanly, and base thing in us, to muffle up our own Understandings, and to deliver our Reason and Faith over to others blindfold. Reason is God’s Image in us; and as the Use and Application of our Reason, as well as of the Freedom of our Wills, are the highest Excellencies of the Rational Nature; so they must be always claimed, and ought never to be parted with by us, but upon clear and certain Authorities in the Name of God, putting us implicitly under the Dictates of others.\n\nWe may abuse the Use of our Reason, as well as the Liberty of our Will; and may be damn’d for the one as well as the other. But when we set our selves to make the best use we can of the freedom of our Wills, we may and do upon that expect secret affistances. We have both the like promises, Direction to the like Prayers, and Reason to expect the same Illumination to make us *see,* know, and comprehend the Truths of Religion, that we have to expect that our Powers shall be inwardly Strengthened to love and obey them.[^4] *David* prayes that God may *open his Eyes,* as well as that he may *make him to go in his ways.* The Promises in the Prophets concerning the Gospel-Dispensation, carry in them the being Taught of God, as well as the being made to walk in his ways;[^5] and *the enlightening the mind, and the eys of the mind* to know, is prayed for by St. *Paul,* as well as that *Christ might dwell in their hearts.*\n\nSince then there is an Assistance of the Divine Grace given to fortify the Understanding, as well as to enable the Will, it follows that our Understanding is to be imployed by us in order to the finding out of the Truth, as well as our Will in order to the obeying of it. And though this may have very ill consequences, it does not follow from thence that it is not true. No consequences can be worse than the Corruption that is in the World, and the Damnation that follows upon sin; and yet God permits it, because he has made us free Creatures: Nor can any reason be given why we should be less free in the use of our understanding, than we are in the use of our Will; or why God should make it to be less possible for us to fall into Errors, than it is to commit Sins. The Wrath of God is as much denounced against Men that *hold the Truth in unrighteousness,* as against other Sins;[^6] and it is reckoned among the heaviest of Curses, *to be given up to strong delusions, to believe a lye.* Upon all these reasons therefore it seems clear, that our Understandings are left free to us as well as our Wills; and if we observe the Stile and Method of the Scriptures, we shall find in them all over, a constant Appeal to a Man’s Reason, and to his Intellectual Faculties.\n\nIf the mere dictates of the Church, or of Infallible Men, had been the resolution or foundation of Faith, there had been no need of such a long Thread of Reasoning and Discourse, as both our Saviour used while on Earth, and as the Apostles used in their Writings. We see the way of Authority is not taken, but Explanations are offered, Proofs and Illustrations are brought to convince the Mind; which shews that God in the clearest Manifestation of his Will, would deal with us as with reasonable Creatures, who are not to believe but upon Persuasion; and are to use our Reasons in order to the attaining that Persuasion. And therefore upon the whole matter we ought not to believe Doctrines to be true, because the Church teaches them; but we ought *to search the Scriptures,* and then according as we find the Doctrine of any Church to be true in the Fundamentals, we ought to believe her to be a true Church; and if besides this, the whole Extent of the Doctrine and Worship, together not only with the essential parts of the Sacraments, but the whole Administration of them and the other Rituals of any Church are pure and true; then we ought to account such a Church true in the largest Extent of the word *true*; and by consequence we ought to hold Communion with it.\n\nAnother question may arise out of the first words of this Article, concerning the Visibility of this Church; Whether it must be always Visible? According to the distinction hitherto made use of, the resolution of this will be soon made. There seem to be Promises in the Scriptures, of a perpetual Duration of the Christian Church: *I will be with you always,*[^7] *even to the end of the world:* And, *the gates of Hell shall not prevail against the Church.* The *Jewish* Religion had a Period perfixed, in which it was to come to an end; but the Prophecies that are among the Prophets, concerning the new Dispensation, seem to import not only its Continuance, but its being continued still Visible in the World. But as the *Jewish* Dispensation was long continued, after they had fallen generally into some very gross Errors; so the Christian Church may be Visible still, though not Infallible. God may preserve the Succession of a true Church as to the Essentials and Fundamentals of Faith, in the World, even though this Society should fall into Error. So a Visible Society of Christians in a true Church, as to the Essentials of our Faith, is not controverted by us. We do only deny the Infallibility of this true Church: And therefore we are not afraid of that Question, *Where was your Church before* Henry *the Eighth*? We Answer, It was where it is now, here in *England,* and in the other Kingdoms of the World: only it was then corrupted, and it is now pure. There is therefore no sort of Inconvenience in owning the constant Visibility of a constant Succession and Church of *true* Christians; *true* as to the Essentials of the Covenant of Grace, though not *true* in all their Doctrines. This seems to be a part of the Glory of the Messias, and of his Kingdom, That he shall be still visibly worshipped in the World by a Body of Men called by his Name. But when Visibility is thus separated from Infallibility, and it is made out that a Church may be a true Church, though she has a large Allay of Errors and Corruptions mixed in her Constitution and Decisions; there will be no manner of Inconvenience in owning a constant Visibility, even at the same time that we charge the most eminent part of this Visible Body with many Errors, and with much Corruption.\n\nSo far has the first part of this Article been treated of: From it we pass to the second, which affirms, That as the other Patriarchal and Apostolical Churches, such as *Jerusalem, Alexandria,* and *Antioch,* have erred, so the Church of *Rome* has likewise erred, and that not only in their living, and manner of Ceremonies, but also in matters of *Faith.*\n\nIt is not questioned but that the other Patriarchal Churches have erred; both that where our Saviour himself first taught, and which was governed by two of the Apostles successively, and those which were founded by St. *Peter* in Person or by Proxy, as Church History represents *Alexandria* and *Antioch* to have been. Those of the Church of *Rome* by whom they are at this day condemned both of Heresy and Schism, do not dispute this. Nor do they dispute that many of their Popes have led bad and flagitious Lives: They deny not that the Canons, Ceremonies, and Government of the Church are very much changed by the Influence and the Authority of their Popes: But the whole question turns upon this, Whether the See of *Rome* has erred in matter of Faith, or not? In this those of that Communion are divided: Some by the Church or See of *Rome,* mean the Popes personally; so they maintain, That they never have, and never can fall into Error: Whereas others, by the See of *Rome* mean that whole *Body* that holds Communion with *Rome,* which they say cannot be tainted with Error; and these separate this from the Personal Infallibility of *Popes*; for if a Pope should err, they think that a General Council has Authority to proceed against him, and to deprive him: And thus though he should err, the *See* might be kept free from Error. I shall upon this Article only consider the first Opinion, reserving the Consideration of the second to the Article concerning General Councils.\n\nAs to the Popes their being subject to Error, that must be confessed, unless it can be proved that by a clear and express Privilege, granted them by God, they are excepted out of the common condition of Human Nature. It is further highly probable that there is no such Privilege, since the Church continued for many Ages, before it was so much as pretended to; and that in a time when that See was not only claiming all the Rights that belong’d to it, but challenging a great many that were flatly denied and rejected: Such as the right of receiving Appeals from the *African* Churches; in which reiterated Instances, and a bould Claim upon a Spurious Canon, pretended to be of the Council of *Nice,* were long pursued; but those Churches asserted their Authority of ending all matters within themselves. In all this Contest Infallibility was never claimed; no more than it had been by *Victor,* when he excommunicated the *Asian* Churches for observing *Easter* on the Fourteenth Day of the Moon, and not on the Lord’s-Day after according to the Custon of the *Roman,* as well as of other Churches.\n\nWhen Pope *Stephen* quarrelled with St. *Cyprian* about the rebaptizing of Hereticks,[^8] *Cyprian* and *Firmilian* were so far from submitting to his Authority, that they speak of him with a freedom used by Equals, and with severity that shewed they were far from thinking him Infallible. When the whole *East* was distracted with the Disputes occasioned by the *Arian* Controversy, there was so much Partiality in all their Councils, that it was decreed, That Appeals should be made to Pope *Julius,* and afterwards to his Successors; though here was an occasion given to assert this Infallibility, if it had been thought on, yet none ever spoke of it. Great Reverence was paid to that Church, both because they believed it was founded by St. *Peter* and St. *Paul,* and chiefly because it was the Imperial City; for we see that all other Sees had that degree of Dignity given them, which by the Constitution of the *Roman* Empire was lodged in their Cities: And so when *Byance* was made the Imperial City, and called *New Rome,* though more commonly *Constantinople,* it had a Patriarchal Dignity bestowed on it; and was in all things declared equal to *Old Rome,* only the point of Rank and Order excepted. This was decreed in two General Councils, the Second and the Fourth,[^9] in so express a manner, that it alone before equitable Judges would fully shew the Sense of the Church in the Fourth and Fifth Century upon this Head. When Pope *Liberius* condemned *Athanasius,* and subscribed to *Semi-Arianism,* this was never considered as a New Decision in that matter, so that it altered the the state of it. No use was made of it, nor was any Argument drawn from it. *Liberius* was universally condemned for what he done; and when he repented of it and retracted it, he was again owned by the Church.\n\nWe have in the Sixth Century a most undeniable Instance of the Sense of the whole Church in this matter. *Pope Honorius* was by the Sixth General Council condemned as a *Monothelite*; and this in the presence of the Popes Legates, and he was anathematized by several of the succeeding Popes: It is to no purpose here to examine whether he was justly or unjustly condemned; it is e nough that the Sense both of the *Eastern* and *Western* Church appeared evidently in that Age upon these two Points; That a Pope might be a Heretick, and that being such he might be held accursed for it:[^10] And in that time there was not any one that suggested, that either he could not fall into Heresy, since our Saviour had prayed that St. *Peter*’s *Faith might not fail*; or that if he had fallen into it, he must be left to the Judgment of God; but that the Holy See (according to the Fable of *P. Marcellin*) could be judged by no body. The Confusions that followed for some Ages in the *Western* Parts of *Europe,* more particularly in *Italy* gave occasion to the Bishops of *Rome* to extend their Authority.\n\nThe Emperors at *Constantinople,* and their Exarchs at *Ravenna,* studied to make them sure to their Interests, yet still asserting their Authority over them. The new Conquerors studied also to gain them to their side; and they managed their matter so dextrously that they went on still increasing and extending their Authority, till being much straitned by the Kings of the *Lombards,* they were protected by a new Conquering Family that arose in *France* in the Eighth Century; who to give Credit both to their Usurpation of that Crown, and to the extending their Dominions into *Italy,* and the assuming the Empire of the *West,* did both protect and enrich them, and enlarged their Authority; the greatness of which they reckoned could do them no hurt, as long as they kept the Confirmation of their Election to themselves. That Family became quickly too feeble to hold that Power long, and then an Imposture was published, of a Volume of the *Decretal Epistles* of the Popes of the first Ages, in which they were represented as acting according to those high Claims to which they were then beginning to pretend. Those Ages were too blind and too ignorant, to be capable of searching critically into the truth of this Collection; it quickly passed for current; and though some in the beginning disputed it, yet that was soon born down, and the Credit of that Work was established. It furnished them with Precedents that they were careful enough not only to follow, but to outdo. Thus a Work which is now as universally rejected by the Learned Men of their own Body as spurious, as it was then implicity taken for genuine, gave the chief Foundation during many Ages to their unbounded Authority: And this furnishes us with a very just Prejudice against it, That it was managed with so much Fraud and Imposture; to which they added afterwards much *Cruelty* and *Violence*; the two worst Characters possible, and the least likely to be found joined with Infallibility: For it is reasonable enough to apprehend, that if God had lodged such a Privilege any where, that he would have so influenced those who were the Depositaries of it, that they should have appeared somewhat like that Authority to which they laid Claim; and that he would not have forsaken them so, that for above Eight hundred Years the Papacy, as it is represented by their own Writers, is perhaps the worst Succession of Men that is to be found in History.\n\nBut now to come more close, to prove what is here asserted in this part of the Article. If all those Doctrines which were established at *Trent,* and that have been confirmed by Popes, and most of them brought into a new Creed, and made parts of it, are found to be gross Errors; or if but any one of them should be found to be an Error, then there is no doubt to be made but that the Church of *Rome* hath erred: So the Proof brought against every one of these, is likewise a proof against their Infallibility. But I shall here give one Instance of an Error which will not be denied by the greater part of the Church of *Rome.* They have now for above Six hundred Years asserted, That they had an Authority over Princes, not only to convict and condemn them of Heresy, and to proceed against them with Church-Censures, but that they had a Power to depose them, to absolve their Subjects from their Oaths of Allegiance, and to transfer their Dominions to such Persons as should undertake to execute their Sentences. This they have often put in execution, and have constantly kept up their 〈…〉 it to this day. It will not serve them to get clear here, to say, That these were the violent Practices of some Popes: What they did in many particular Instances may be so turned off, and left as a Blemish on the Memories of some of them. But the Point at present in question, is, Whether they have not laid Claim to this, as a Right belonging to their See, as a part of St. *Peter*’s Authority descended to them? Whether they have not founded it on his being *Christ’s Vicar,* who was the *King of kings, and Lord of lords;*[^11] *to whom all power in heaven and in earth was given?* Whether they have not founded it on *Jeremy*’s *being set over nations and kingdoms, to root out, pluck down, and to destroy,* and on other places of Scripture; not forgetting, that the first Words of the Bible are, *In the beginning,* and not *In the beginnings*; from which they inferred, That there is but one Principle, from whence all Power is derived: And that God made *two great lights, the Sun to rule by day*; which they applied to themselves.\n\nThis, I say, is the Question: Whether they did not assume this Authority as a Power given them by God? As for the applying it to particular Instances, to those Kings and Emperors whom they deposed, that is indeed a personal thing, Whether they were guilty of Heresy, or of being favourers of it, or not? And whether the Popes proceeded against them with too much Violence or not?\n\nThe Point now in Question, is, Whether they declared this to be a Doctrine, that there was an Authority lodged with their See for doing such things, and whether they alledged Scripture and Tradition for it?\n\n[^12]Now this will appear evident to those who will read their Bulls: In the Preambles of which those Quotations will be found, as some of them are in the Body of the Canon Law: And it is decreed in it, that the belief of this is *absolutely necessary to Salvation.*\n\nThis was pursued in a Course of many Ages. General Councils as they are esteemed among them, have concurred with the Popes both in General Decrees asserting this power to be in them, and in special Sentences against Princes: This became the universally-received Doctrine of those Ages: *No Vniversity nor Nation declaring against it; not so much as one Divine, Civilian, Canonist, or Casuist writ against it,* as *Card. Perron* truly said.[^13] It was so certainly believed, that those Writers whom the deposed Princes got to undertake their defence, do not in any of their Books pretend to call the Doctrine in General in question.\n\nTwo things were disputed: One was, Whether Popes had a direct power in Temporals over Princes; so that they were as much subject to them as Feudatory Princes were to their Superior Lords? This, to which *Boniface* the 8th laid claim, was indeed contradicted: The other Point was, Whether those particulars for which Princes had been deposed, such as the giving the Investitures to Bishopricks, were Heresies or not? This was much contested: But the power, in the case of manifest Heresy, or of favouring it, to Depose Princes, and Transfer their Crowns to others, was never called in Question. This was certainly a definition made in the Chair, *ex Cathedra:* For it was addrest to all their Community, both Laity and Clergy: Plenary Pardons were bestowed with it, on those who executed it: The Clergy did generally preach the *Croisades* upon it. Princes that were not concerned in him that was deposed, gave way to the publication of those Bulls, and gave leave to their Subjects to take the Cross in order to the Executing of them: And the People did in vast Multitudes gather about the Standarts that were set up for leading on Armies to Execute them, while many Learned Men writ in defence of this Power, and not one Man durst write against it.\n\nThis Argument lies not only against the Infallibility of Popes, but against that of General Councils likewise: And also against the Authority of Oral Tradition: For here in a Succession of many Ages, the Tradition was wholly changed from the Doctrine of former times, which had been, That the Clergy was subject to Princes, and had no Authority over them or their Crowns. Nor can it be said, That that was a Point of Discipline, for it was founded on an Article of Doctrine, Whether there was such a power in the Popes or not? The Prudence of Executing or not Executing it, is a Point of Discipline and of the Government of the Church: But it is a Point of Doctrine, Whether Christ has given such an Authorityto St. *Peter* and his followers? And those Points of Speculation upon which a great deal turns as to practice, are certainly so important, that in them, if in any thing, we ought to expect an Infallibility: For in this case a Man is distracted between two contrary Propositions: The one is, That he must obey the Civil Powers, as set over him by an Ordinance of God; so that if he resist them, he shall receive in himself Damnation: The other is, That the Pope being Christ’s Vicar, is to be obeyed when he Absolves him from his former Oath and Allegiance; and that the new Prince set up by him, is to be obeyed under the pain of Damnation likewise.\n\nHere a Man is brought into a great strait, and therefore he must be guided by Infallibility, if any thing.\n\nSo the whole Argument comes to this Head, that we must either believe that the *Deposing Power* is lodged by Christ in the See of *Rome,* or we must conclude with the Article, that they have Erred: and by Consequence, That they are not Infallible: For the Erring in any one Point, and at any one Time, does quite destroy the Claim of *Infallibility,*\n\nBefore this Matter can be concluded, we must consider what is brought to prove it: What was laid down at first must be here remembred, That the Proofs brought for a thing of this Nature must be very express and clear. A Privilege of such a sort, against which the appearances and prejudices are so strong, must be very fully made out, before we can be bound to believe it: Nor can it be reasonable to urge the Authority of any Passages from Scripture, till the Grounds are shewn for which the Scriptures themselves ought to be believed.\n\nThose who think that it is in general well proved, That there must be an Infallibility in the Church, conclude from thence, that it must be in the Pope: For if there must be a living speaking Judge always ready to guide the Church, and to decide Controversies, they say this cannot be in the diffusive Body of Christians, for these cannot meet to judge: Nor can it be in a General Council, the meeting of which depends upon so many accidents, and on the consent of so many Princes, that the Infallibility will lie dormant for some Ages, if the General Council is the Seat of it. Therefore they conclude, That since it is certainly in the Church, and can be no where else but in the Pope, therefore it is lodged in the See of *Rome.* Whereas we on the other hand, think this is a strong Argument against the Infallibility in general, That it does not appear in whom it is vested: And we think that every side does so effectually Confute the other, that we believe them all as to that; and think they argue much stronger when they prove where it cannot be, than when they pretend to prove where it must be.\n\nThis, in the Point now in hand, concerning the Pope, seems as evident, 〈◊〉 thing can possibly be. It not appearing, That after the words of Christ 〈…〉 the other Apostles thought the Point was thereby decided, Who 〈…〉 should be the greatest? For that Debate was still on foot and was 〈◊〉 among them in the very Night in which our Saviour was betrayed. Nor does it appear, That after the Effusion of the Holy Ghost, which certainly Inspired them with the full understanding of Christ’s words, that they thought there was any thing peculiarly given to S. *Peter* beyond the rest. He was questioned upon his Baptizing *Cornelius:* He was not singly appealed to in the great Question of Subjecting the *Gentiles* to the Yoke of the Mosaical Law: he delivered his Opinion as one of the Apostles: After which St. *James* summed up the Matter, and setled the Decision of it. He was charged by St. *Paul* as guilty of dissimulation in that matter, for which St. *Paul* withstood him to his Face: And he justifies that, in an Epistle confessed to be writ by Divine Inspiration. St. *Paul* does also in the same Epistle plainly assert the equality of his own Authority with his: And that he received no Authority from him, and owed him no Dependance: Nor was he ever Appealed to in any of the Points that appear to have been Disputed in the times that the Epistles were written. So that we see no Characters of any special Infallibility that was in him, besides that which was the effect of the Inspiration, that was in the other Apostles as well as in him: Nor is there a Tittle in the Scripture, not so much as by a remote Intimation, that he was to derive that Authority, whatsoever it was, to any Successor, or to lodge it in any particular City or See.\n\nThe Silence of the Scripture in this Point, seems to be a full proof, that no such thing was intended by God: Otherwise we have all reason to believe that it would have been clearly expressed. St. *Peter* himself ought to have declared this: And since both *Alexandria,* and *Antioch,* as well as *Rome* pretend to derive from him, and that the Succession to those Sees began in him this makes a decision in this Point so much the more necessary.\n\nWhen St. *Peter* writ his 2d. Epistle, in which he mentions a Revelation that he had from Christ, of his *approaching dissolution,* though that was a very proper occasion for declaring such an important Matter,[^14] he says nothing that relates to it, but gives only a new Attestation of the truth of Christ’s Divine Mission, and of what he himself had been a witness to in the Mount, when he saw *the excellent glory, and heard the voice out of it.* He leaves a Provision in Writing for the following Ages, but says nothing of any Succession or See: So that here the greatest of all Privileges, is pretended to be lodged in a Succession of Bishops, without any one Passage in Scripture importing it.\n\nAnother set of difficulties arise, concerning the Persons who have a right to chuse these Popes in whom this Right is Vested, and what number is necessary, for a Canonical Election? How far Simony voids it, and who is the competent Judge of that; or who shall judge in the Case of two different Elections, which has often happened? We must also have a certain Rule to know when the Popes judge as private Persons, and when they judge Infallibly? With whom they must consult, and what Solemnities are necessary to make them speak *ex Cathedra,* or *Infallibly?* For if this Infallibility comes as a Privilege from a *Grant* made by Christ, we ought to expect, that all those necessary Circumstances to direct us, in order to the receiving and submitting to it, should be fixed by the same Authority that made the *Grant.* Here then are very great difficulties: Let us now see what is offered to make out this great and important Claim.\n\nThe chief Proof is brought from these Words of our Saviour, when upon St. *Peter*’s confessing, That *he was the Christ, the Son of the living God*;[^15] He said to him, *Thou art Peter, and upon this Rock I will build my Church, and the gates of hell shall not prevail against it. I will give unto thee the keys of the Kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven.* This begins with an Allusion to his Name; and Discourses built upon such Allusions are not to be understood strictly or Grammatically. By the *Rock* upon which Christ promises *to build his Church,* many of the Fathers have understood the *Person of Christ,* others have understood the *Confession of him, or Faith in him,* which indeed is but a different way of expressing the same thing. And it is certain that, strictly speaking, the *Church* can only be said to be founded upon Christ, and upon his Doctrine. But in a Secondary sense it may be said to be founded upon the Apostles; and upon St. *Peter* as the first in order; which is not to be Disputed.\n\nNow though this is a Sense which was not put on these Words for many Ages; yet when it should be allowed to be their true sense, it will not prove any thing to have been granted to St. *Peter,* but what was common to the other Apostles; who are all called the *Foundations upon which the Church is built.* That which follows, of the *gates of hell* not being able *to prevail against the Church,* may be either understood of Death,[^16] which is often called *the gate to the grave:* Which is the sense of the Word that is rendred *Hell:* And then the meaning of these Words will be, That the Church which Christ was to raise, should never be extinguished, nor die, or come to a period, as the *Jewish* Religion then did: Or according to the Custom of the *Jews,* of holding their Courts and Councils about their Gates, by the Gates of Hell may be understood, the Designs and Contrivances of the Powers of Darkness, which should never prevail over the *Church* to root it out, and destroy it; for the Word rendred *prevail,* does signify an intire Victory: This only imports, That the Church should be still preserved against all the Attempts of Hell, but does not intimate that no Error was ever to get into it.\n\n[^17]By the words *Kingdom of Heaven,* generally through the whole Gospel, the Dispensation of the Messias is understood. This appears evidently from the words with which both St. *John Baptist* and our Saviour begun their Preaching, *Repent, for the Kingdom of Heaven is at hand:* And the many Parables and Comparisons that Christ gave of the Kingdom of Heaven, can only be understood of the Preaching of the Gospel. This being then agreed to, the most natural, and the least forced Exposition of those words must be, that St. *Peter* was to open the Dispensation of the Gospel. The proper use of a Key is to open a Door: And as this agrees with these words, *He that hath the Key of the House of David, that openeth and no man shutteth,*[^18] *and shutteth and no man openeth*; and with the Phrase of the *Key of Knowledge,* by which the Lawyers are described; for they had a Key with Writing-Tables given them, as the Badges of their Profession: So it agrees with the accomplishment of this promise in St. *Peter,* who first opened the Gospel to the *Jews,* after the wonderful Effusion of the Holy Ghost: And more eminently when he first opened the Door to the *Gentiles,* preaching to *Cornelius,* and Baptizing him, and his Houshold, to which the Phrase of the *Kingdom of Heaven,* seems to have a more particular relation. This Dispensation was committed to St. *Peter*; and seems to be claimed by him as his peculiar Privilege in the Council at *Jerusalem.* This is a clear and plain sense of these words. For those who would carry them further, and understand by the Kingdom of Heaven our Eternal Happiness, must use many distinctions, otherwise if they Expound them literally, they will ascribe to St. *Peter* that which certainly could only belong to our Saviour himself. Though at the same time it is not to be denied, but that under the figure of Keys, the power of Discipline, and the Conduct and Management of Christians may be understood. But as to this, all the Pastors of the Church have their share in it; nor can it be appropriated to any one Person. As for that of *binding* and *loosing,* and the confirming in *Heaven* what he should do in *Earth,* whatever it may signify, it is no special Grant to St. *Peter.* For the same words are spoken by our Saviour elsewhere to all the Apostles: So this is given equally to them all. The words *binding* and *loosing,* are used by the *Jewish* Writers, in the sense of affirming or denying the Obligation of any Precept of the Law that might be in dispute. So according to this common Form of Speech, and the sense formerly given to the words, *Kingdom of Heaven,* the meaning of these words must be, That Christ committed to the Apostles the Dispensing his Gospel to the World, by which he Authorized them to dissolve the Obligation of the Mosaical Laws; and to give other Laws to the Christian Church, which they should do under such visible Characters of a Divine Authority, impowering and conducting them in it, that it should be very evident, that what they did on Earth was also ratifyed in Heaven. These words thus understood, carry in them a clear sense, which agrees with the whole Design of the Gospel. But whatsoever their sense may be, it is plain that there was nothing given peculiarly to St. *Peter* by them, which was not likewise given to the rest of the Apostles. Nor do these words of our Saviour to St. *Peter,* import any thing of a Successive Infallibility, that was to be derived from him with any distinction beyond the other Apostles: Unless 〈◊〉 were a Priority of Order and Dignity; and whatever that was, there is 〈◊〉 so much as a hint given, that it was to descend from him to any See or Succession of Bishops.\n\nAs for our Saviour’s praying that St. *Peter*’s *Faith might not fail:* And his restoring him to his Apostolical Function, by a thrice repeated charge, *Feed my sheep, feed my lambs,* that has such a visible Relation to his fall,[^19] and to his denying him, that it does not seem necessary to enlarge further on the making it out, or on shewing that these words are capable of no other Signification, and cannot be carried further.\n\nThe Importance of this Argument, rather than the Difficulty of it, has made it necessary to dwell fully upon it: So much depends upon it, and the Missionaries of the Church of *Rome* are so well Instructed in it, that it ought to be well considered; for how little strength soever there may be in the Arguments brought to prove this Infallibility, yet the colours are specious, and they are commonly managed both with much Art, and with great Confidence.\n\n[^1]: Bellar. Contr. Tom 2. l. 4.\n[^2]: Eccl. 9.11.\n[^3]: 1 Pet. 3.21.\n[^4]: Psal. 119.18, 35.\n[^5]: Ephes. 1 18.3.17.\n[^6]: Rom. 1.18, 24, 26. 2 Thes. 2.11.\n[^7]: Matth. 28.20. Matth. 16.18.\n[^8]: Euseb. Hist. Eccl. l. 5. c. 23, 24, 25. Cypr. Ep. 74, & 75. Firmil. Con. Sard. C. 3, & 7.\n[^9]: Con. Constant. Can. 3. Con. Chalced. C 28.\n[^10]: Con. Sinuess. An. 303. —Tom. 1. Conc.\n[^11]: Dict Papae l. 1. Ep. Greg. 7. Post Ep. 55. Extravag. de Major & Obed. c 1.\n[^12]: Conc. Lat. 3. cap. 27. Conc. Lat. 4. Can. 3. Con. Lug.\n[^13]: Card. Perron Harangueau tiers estat.\n[^14]: 2 Pet. 1.17.\n[^15]: Mat. 16. 16, 17, 18, 19.\n[^16]: Eph. 2.20. Rev. 21.2 14.\n[^17]: Mat. 3.2. Mat. 4.17.\n[^18]: Rev. 3.7. Luk. 11.51.\n[^19]: Luk. 22.31. John 21.15, 16, 17."},{"number":20,"title":"Of the Authority of the Church","part":null,"questions":[],"paragraphs":["20.1"],"clauses":[],"items":[],"text":"> The Church hath Power to decree Rights or Ceremonies, and Authority in Matters of Faith. And yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore although the Church be a Witness and Keeper of Holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.\n\nThis Article consists of Two parts; The first asserts a Power in the Church both to decree Rites and Ceremonies, and to judge in matters of Faith: The second limits this Power over matters of Faith to the Scriptures; so that it must neither contradict them, nor add any Articles as necessary to Salvation to those contained in them. This is suitable to some Words that were once in the Fifth Article, but were afterwards left out; instead of which the first words of this Article were put in this place, according to the Printed Editions; tho they are not in the Original of the Articles signed by both Houses of Convocation, that are yet extant.\n\nAs to the first part of the Article, concerning the Power of the Church, either with relation to Ceremonies or Points of Faith, the dispute lies only with those who deny all Church-Power, and think that Churches ought to be in all things limited by the Rules set in Scripture; and that where the Scriptures are silent, there ought to be no Rules made, but that all Men should be left to their Liberty: And in particular, That the appointing new Ceremonies, looks like a reproaching of the Apostles, as if their Constitutions had been so defective, that those defects must be supplied by the Inventions of Men: Which they oppose so much the more, because they think that all the Corruptions of Popery began at some Rites which seemed at first not only Innocent but Pious; but were afterwards abused to superstition and Idolatry, and swelled up to that bulk as to oppress and stifle true Religion with their Number and Weight.\n\nA great part of this is in some respect true; yet that we may examine the matter methodically, we shall first consider, What Power the Church has in those matters; and then, What Rules she ought to govern her self by in the use of that Power. It is very visible, that in the Gospels and Epistles there are but few Rules laid down as to Ritual Matters: In the Epistles there are some general Rules given that must take in a great many Cases, such as, *Let all things be done to Edification, to Order, and to Peace:* And in the Epistles to *Timothy* and *Titus,*[^1] many Rules are given in such general words, as, *Lay hands suddenly on no Man,* that in order to the guiding of particular Cases by them, many distinctions and specialties were to be interposed to the making them practicable and useful. In matters that are merely Ritual, the state of Mankind in different Climates and Ages is apt to vary; and the same things that in one Scene of Human Nature may look grave, and seem fit for any Society, may in another Age look light, and dissipate mens thoughts. It is also evident that there is not a System of Rules given in the New Testament about all these; and yet a due method in them is necessary to maintain the Order and Decency that become Divine things: This seems to be a part of the Gospel-*Liberty,* That it is not a *Law of Ordinances*; these things being left to be varied according to the diversities of Mankind.\n\nThe *Jewish* Religion was delivered to one Nation,[^2] and the main parts of it were to be performed in one place; they were also to be limited in Rituals, lest they might have taken some Practices from their Neighbours round about them, and so by the use of their Rites have rendred Idolatrous Practices more familiar and acceptable to them: And yet they had many Rites among them in our Saviour’s time, which are not mentioned in any part of the Old Testament; such was the whole Constitution of their Synagogues, with all the Service and Officers that belonged to them: They had a Baptism among them, besides several Rites added to the Paschal Service. Our Saviour reproved them for none of these; he hallowed some of them to be the Foederal Rites of his New Dispensation; he went to their Synagogues; and though he reproved them for overvaluing their Rites, for preferring them to the Laws of God, and making these void by their Traditions, yet he does not condemn them for the use of them. And while of the greater Precepts he says, *These things ye ought to have done*;[^3] he adds concerning their Rites and lesser matters, and *not to have left the other undone.*\n\nIf then such a liberty was allowed in so limited a Religion, it seems highly suitable to the sublimer state of the Christian Liberty, that there should be room left for such Appointments or Alterations as the different state of times and places should require. In hotter Countries, for instance, there is no danger in dipping; but if it is otherwise in colder Climates, than since *Mercy is better than even Sacrifice,*[^4] a more sparing use may be made of Water; Aspersion may answer the true end of Baptism. A stricter or gentler Discipline of Offenders, must be also proportioned to what the Times will bear, and what Men can be brought to submit to. The dividing of Christians into such Districts, that they may have the best Conveniences to assemble themselves together for Worship, and for keeping up of Order; the appointing the Times as well as the Places of Worship, are certainly to be fixed with the best regard to present Circumstances that may be. The bringing Christian Assemblies into Order and Method, is necessary for their Solemnity, and for preventing that dissipation of Thought that a diversity of Behaviour might occasion. And though a *Kiss of Peace,* and an Order of Deaconesses, were the Practices of the Apostolical Time, yet when the one gave occasion to Raillery, and the other to Scandal, all the World was, and still is satisfied with the reasons of letting both fall.\n\nNow if Churches may lay aside Apostolical Practices in Matters that are Ritual, it is certainly much easier to justifie their making new Rules for such things; since it is a higher Attempt to alter what was settled by the Apostles themselves, than to set up new Rules in Matters which they left untouch’d. Habits and Postures are the necessary Circumstances of all Publick Meetings: The times of Fasting and of Prayer; the Days of Thanksgiving and Communions are all of the same nature. The Publick Confession of Sins by scandalous Persons; the time and manner of doing it; The previous steps that some Churches have made for the Trial of those who were to be received into Holy Orders, that so by a longer Inspection into their Behaviour, while in lower Orders, they might discover how fit they were to be admitted into the Sacred Ones: And chiefly the prescribing stated Forms for the several Acts of Religious Worship, and not leaving that to the Capacities of Humours, to the Inventions, and often to the Extravagancies of those who are to officiate: All these things, I say, fall within those general Rules given by the Apostles to the Churches in their time: Where we find that the *Apostles* had their *Customs,*[^5] as well as *the Churches of God*; which were then opposed to the innovating and the contentious humours of some factious Men. And such a Pattern have the Apostles set us of complying with those things that are regulary settled, wheresoever we are, that we find *they became all things to all Men: To the Jews they became Jews*; though that was a Religion then extinguished in its obligation, by the Promulgation of the Gospel; and was then fallen under great corruption: Yet in order to the gaining of some of them, such was the Spirit of Charity and Edification with which the Apostles were acted, that while they were among them they complied in the Practice of those abrogated Rites; though they asserted both the Liberty of the *Gentiles,* and even their own in that matter: It was only a Compliance, and not a Submission to their Opinions, that made them *observe days,* and distinguish *meats*; while among them. If then such Rites, and the Rites of such a Church, were still complied with by Inspired Men, this is an Infallible Pattern to us; and let us see upon how much stronger Reasons, we who are under those Obligations to Vnity and Charity with all Christians, ought to maintain the *Unity of the Body,* and the Decency and Order that is necessary for *Peace and mutual Edification.*\n\nTherefore since there is not any one thing that Christ has enjoined more solemnly and more frequently than Love and Charity, Union and Agreement amongst his Disciples; since we are also required to assemble our selves together,[^6] to constitute our selves in a Body, both for worshipping God jointly, and for maintaining of Order and Love among the Society of Christians, we ought to acquiesce in such Rules as have been agreed on by common Consent, and which are recommended to us by long Practice, and that are established by those who have the lawful Authority over us. Nor can we assign any other Bounds to our Submission in this Case, than those that the Gospel has limited. *We must obey God, rather than Man*;[^7] and we must in the first place *render to God the things that are God’s,* and then *give to Caesar the things that are Caesar’s.* So that if either Church or State have power to make Rules and Laws in such matters, they must have this Extent given them, That till they break in upon the Laws of God and the Gospel, we must be bound to obey them. A Mean cannot be put here; either they have no Power at all, or they have a Power that must go to every thing that is not forbid by any Law of God. This is the only measure that can be given in this matter.\n\nBut a great difference is here to be made between those Rules that both Church and State ought to set to themselves in their enacting of such matters, and the Measures of the Obedience of Subjects: The only question in the point of Obedience, must be Lawful or Unlawful. For Expedient or Inexpedient ought never to be brought into question, as to the point of Obedience; since no Inexpediency whatsoever can balance the breaking of Order, and the dissolving the Constitution and Society. This is a Consideration that arises out of a Man’s apprehensions of the fitness or usefulness of things; in which though he might be in the right as to the antecedent fitness of them, and yet even there he may be in the wrong, and in common modesty every Man ought to think that it is more likely that he should be in the wrong, than the Governors and Rulers of the Society; yet I say allowing all this, it is certain that Order and Obedience are both in their own nature, and in their Consequences, to be preferred to all the particular considerations of Expediency or Inexpediency. Yet still those in whose Hands the making of those Rules is put, ought to carry their Thoughts much further: They ought to consider well the Genius of the Christian Religion, and therefore they are to avoid every thing that may lead to Idolatry, or feed Superstition; every thing that is apt to be abused to give false Ideas of God, or to make the World think that such Instituted Practices may balance the Violation of the Laws of God. They ought not to overcharge the Worship of God with too great a Number of them: The Rites ought to be grave, simple and naturally expressive of that which is intended by them. Vain Pomp and indecent Levity ought to be guarded against; and next to the Honour of God and Religion, the Peace and Edification of the Society ought to be chiefly considered. Due regard ought to be had to what Men can bear, and what may be most suitable to the present State of the whole; and finally, a great Respect is due to Ancient and Established Practices. Antiquity does generally beget Veneration; and the very changing of what has been long in use, does naturally startle many, and discompose a great part of the Body. So all Changes, unless the Expediency of making them is upon other Accounts very visible, labour under a great prejudice with the more staid Sort of Men; for this very Reason, because they are Changes. But in this matter, no certain or Mathematical Rules can be given: Every one of these that has been named, is capable of that Variety, by the diversity of Times and other Circumstances; that since Prudence and Discretion must Rule the use that is to be made of them, that must be left to the Conscience and Prudence of every Person who may be concerned in the Management of this Authority. He must Act as he will Answer it to God and to the Church; for he must be at liberty in applying those general Rules to particular Times and Cases. And a Temper must be observed: We must avoid a sullen adhering to things because they were once settled, as if Points of Honour were to be maintained here; and that it look’d like a reproaching a Constitution, or the Wisdom of a former Age, to alter what they did; since it is certain that what was wisely ordered in one Time, may be as wisely chang’d in another: As on the other hand, all Men ought to avoid the Imputations of a desultory Levity; as if they loved Changes for Changes sake: This might give occasion to our Adversaries to triumph over us, and might also fill the Minds of the weaker among our selves with Apprehensions and Scruples.\n\nThe next particular Asserted in this Article, is, *That the Church hath Authority in Matters of Faith.* Here a Distinction is to be made between an Authority that is absolute, and founded on Infallibility; and an Authority of Order. The former is very formally disclaimed by our Church, but the second may be well maintained, tho’ we Assert no Unerring Authority. Every single Man has a Right to search the Scriptures, and to take his Faith from them; yet it is certain that he may be mistaken in it. It is therefore a much surer way for Numbers of Men to Meet together, and to Examine such Differences as happen to arise: To consider the Arguments of all Hands, with the Importance of such Passages of Scripture as are brought into the Controversy; and thus to enquire into the whole Matter; in which as it is very natural to think that a great Company of Men should see further than a less Number; so there is all Reason to expect a good Issue of such Deliberations, if Men proceed in them with due Sincerity and Diligence: If Pride, Faction, and Interest, do not sway their Councils, and if they seek for Truth more than for Victory.\n\nBut what abuses soever may have crept since into the publick Consultations of the Clergy, the Apostles at first met and consulted together upon that Controversy which was then moved concerning the Imposing the Mosaical Law upon the *Gentiles*; They ordered the Pastors of the Church to be able to convince Gainsayers,[^8] and not to reject a Man as an Heretick, till after a first and a second Admonition: The most likely method both to find out the Truth, and to bring such as are in Error over to it, is to consult of these Matters in common: and that openly and fairly. For if every good Man that prays earnestly to God for the Assistance and Direction of his Spirit, has reason to look for it; much more may a Body of Pastors, brought together to seek out the Truth, in any point under debate, look for it if they bring with them sincere and unprejudiced Minds, and do pray earnestly to God. In that case they may expect to be directed and assisted of Him. But this depends upon the Purity of their Hearts, and the Earnestness of their Endeavours and Prayers.\n\nWhen any Synod of the Clergy has so far examined a Point, as to settle their Opinions about it, they may certainly decree that such is their Doctrine: And as they judge it to be more or less important, they may either restrain any other Opinion, or may require positive Declarations about it, either of all in their Communion, or at least of all whom they admit to minister in Holy Things.\n\nThis is only an Authority of Order for the maintaining of Union and Edification: And in this a Body does no more as it is a Body, than what every single Individual has a right to do for himself. He examines a Doctrine that is laid before him, he forms his own Opinion upon it, and pursuant to that he must judge with whom he can hold Communion, and from whom he must separate.\n\nWhen such Definitions are made by the Body of the Pastors of any Church, all Persons within that Church, do owe great respect to their Decision. Modesty must be observed in descanting upon it, and in disputing about it. Every Man that finds his own thoughts differ from it, ought to examine the Matter over again, with much attention and care, freeing himself all he can from Prejudice and Obstinacy; with a just distrust of his own Understanding, and an humble respect to the Judgment of his Superiors.\n\nThis is due to the considerations of Peace and Union, and to that Authority which the Church has to maintain it. But if after all possible methods of Enquiry, a Man cannot master his Thoughts, or make them agree with the Publick Decisions, his Conscience is not under Bonds: Since this Authority is not absolute nor grounded upon a promise of Infallibility.\n\nThis is a Tenet that with Relation to National Churches and their Decisions, is held by the Church of *Rome,* as well as by us: For they place Infallibility either in the Pope, or in the Universal Church: But no Man ever dreamt of Infallibility in a particular or National Church: And the Point in this Article is only concerning particular Churches; for the Head of General Councils comes in upon the next. *That no Church can add any thing as necessary to Salvation,* has been already considered upon the Sixth Article.\n\nIt is certain, that as we owe our hopes of Salvation only to Christ, and to what he has done for us; so also it can belong only to him who procured it to us, to fix the Terms upon which we may look for it: Nor can any Power on Earth clog the offers that he makes us in the Gospel, with new or other Terms than those which we find made there to us. There can be no dispute about this: For unless we believe that there is an Infallible Authority lodged in the Church, to explain the Scripture, and to declare Tradition; and unless we believe that the Scriptures are both obscure and defective, and that the one must be helped by an Infallible Commentary, and the other supplied by an Authentical Declarer of Tradition; we cannot ascribe an Authority to the Church, either to contradict the Scripture, or to add necessary conditions of Salvation to it.\n\nWe own after all, That the Church is the Dispositary of the whole Scriptures, as the *Jews* were of the Old Testament: But in that Instance of the *Jews,* we may see that a Body of Men may be faithful in the Copying of a Book exactly, and in the handing it down without corrupting it; and yet they may be mistaken in the true meaning of that which they preserve so faithfully. They are expresly called *the keepers of the Oracles of God*:[^9] And are no where reproved for having attempted upon this *Depositum:* And yet for all that Fidelity, they fell into great Errors about some of the most Important parts of their Religion; which exposed them to the rejecting the *Messias,* and to their utter ruin.\n\nThe Church’s being called the Witness of Holy Writ is not to be resolved into any Judgment that they pass upon it, as a Body of Men that have Authority to Judge and give Sentence, so that the Canonicalness, or the Uncanonicalness of any Book shall depend upon their Testimony: But is resolv’d into this, that such Successions and Numbers of Men, whether of the Laity or Clergy, have in a course of many Ages had these Books preserved and read among them; so that it was not possible to corrupt that upon which so many Men had their Eyes, in all the Corners and Ages of *Christendom.*\n\nAnd thus we believe the Scripture to be a Book written by inspired Men, and delivered by them to the Church, upon the Testimony of the Church that at first received it; knowing that those great Matters of Fact, contained and appealed to in it, were true: And also upon the like Testimony of the succeeding Ages, who Preserved, Read, Copied, and Translated that Book, as they had received it from the first.\n\nThe Church of *Rome* is guilty of a manifest Circle in this Matter: For they say they believe the Scriptures upon the Authority of the Church: And they do again believe the Authority of the Church, because of the Testimony of the Scripture concerning it.\n\nThis is as false reasoning as can be imagined: For nothing can be proved by another Authority, till that Authority is first fixed and proved: And therefore if the Testimony of the Church is believed to be sacred, by virtue of a Divine Grant to it, and that from thence the Scriptures have their Credit and Authority, then the Credit due to the Church’s Testimony is Antecedent to the Credit of the Scripture: And so must not be proved by any passages brought from it; otherwise that is a manifest Circle. But no Circle is committed in our way, who do not prove the Scriptures from any supposed Authority in the Church, that has handed them down to us: But only as they are vast Companies of Men who cannot be presumed to have been guilty of any Fraud in this matter; it appeared further to be morally impossible for any that should have attempted a Fraud in it, to have executed it. When therefore the Scripture it self is proved by Moral Arguments of this kind, we may according to the strictest Rules of Reasoning examine, What Authority the Scripture gives to the Pastors of the Church met in lesser or greater Councils.\n\n[^1]: Rom. 14 19. 1 Cor. 14.40.\n[^2]: Gal. 2.4. —4.9. —5.1.\n[^3]: Matth. 23.23.\n[^4]: Hos. 6.6. Matth. 12.7.\n[^5]: 1 Cor. 12.16. —ch. 9.19, to 23.\n[^6]: Heb 10.25.\n[^7]: Acts 5.29. Matth. 22.21.\n[^8]: Titus 1.9. —3.10.\n[^9]: Rom. 3.2."},{"number":21,"title":"Of the Authority of General Councils","part":null,"questions":[],"paragraphs":["21.1"],"clauses":[],"items":[],"text":"> General Councils may not be gathered together without the Commandment and Will of Princes. And when they be gathered together (forasmuch as they be an Assembly of men whereof all be not governed with the Spirit and Word of God) they may err, and sometime have erred even in things pertaining unto God. Wherefore things Ordained by them as necessary to Salvation, have neither Strength nor Authority, unless it may be declared that they are taken out of the Holy Scriptures.\n\nThere are two Particulars setled in this Article: The one is, The power of calling of Councils, at least an Assertion that they cannot be called without the Will of Princes: The other is, The Authority of general Councils, that they are not Infallible, and that some have erred: And therefore the Inference is justly made, That whatever Authority they may have in the Rule and Government of the Church, their Decisions in matters necessary to Salvation ought to be examined by the Word of God, and are not to be submitted to, unless it appears that they are conform to the Scripture.\n\nThe first of these is thus proved: Clergymen are Subject to their Princes, according to these words,[^1] *Let every soul be subject to the higher powers:* If they are then Subject to them, they cannot be obliged to go out of their Dominions upon the Summons of any other; their Persons being under the Laws and Authority of that Country to which they belong.\n\nThis is plain, and seems to need no other Proof. It is very visible how much the Peace of Kingdoms and States is concerned in this Point: For if a Foreign Power should call their Clergy away at pleasure, they might be not only left in a great destitution as to Religious Performances, but their Clergy might be practised upon, and sent back to them with such Notions, and upon such Designs, that, chiefly supposing the Immunity of their Persons, they might become, as they often were in dark and ignorant Ages, the Incendiaries of the World, and the Disturbers and Betrayers of their Countries. This is confirmed by the Practice of the first Ages, after the Church had the Protection of Christian Magistrates: In these the *Roman* Emperors called the First General Councils, which is expresly mentioned not only in the Histories of the Councils, but in their Acts, where we find both the Writs that Summoned them, and their Letters sometimes to the Emperors, and sometimes to the Churches, which do all set forth their being Summoned by the Sacred Authority of their Emperors, without mentioning any other. In calling some of these Councils, it does not appear that the Popes were much consulted: And in others we find Popes indeed supplicating the Emperors to call a Council, but nothing that has so much as a shadow of their pretending to an Authority to summon it themselves.\n\nThis is a thing so plain, and may be so soon seen into by any Person who will be at the pains to turn to the Editions of the first Four General Councils made by themselves, not to mention those that followed in the *Greek* Church, that the Confidence with which it has been asserted, That they were summoned by the Popes, is an Instance to shew us that there is nothing at which men who are once engaged, will stick when their Cause requires it. But even since the Popes have got this matter into their own hands, though they summon the Council, yet they do not pretend to it, nor expect that the World would receive a Council as General, or submit to it, unless the Princes of *Christendom* should allow of it, and consent to the Publication of the Bull. So that by reason of this, Councils are now become almost unpracticable things.\n\nWhen all *Christendom* was included within the *Roman* Empire, then the calling of a Council lay in the Breast and Power of one Man; and during the Ages of Ignorance and Superstition, the World was so subjected to the Popes Authority, that Princes durst seldom oppose their Summons, or deny their Bishops leave to go when they were so called: But after the scandalous Schism in the Popedom, in which there were for a great while Two Popes, and at last Three at a time, Councils began to pretend that the Power of Governing the Church, and of censuring, depriving, and making of Popes, was radically in them, as *Representing the Vniversal Church:* So they fell upon Methods to have frequent Councils, and that whether both Popes and Princes should oppose it or not; for they declared both the one and the other to be fallen from their Dignity, that should attempt to hinder it. Yet they carried the Claim of the Freedom of Elections, and of the other Ecclesiastical Immunities so high, that all that followed upon this, was, That the Popes being terrified with the Attempts begun at *Constance,* and prosecuted at *Basil* and *Pisa,* took pains to have Princes of their side, and then made Bargains and *Concordates* with them, by which they divided all the Rights of the Church, at least the Pretensions to them, between themselves and the Princes. Matters of Gain and Advantage were reserved to the See of *Rome*; but the Points of Power and Jurisdiction were generally given up to the Princes. The Temporal Authority has by that means prevailed over the Spiritual, as much as the Spiritual Authority had prevailed over the Temporal for several Ages before. Yet the Pretence of a General Council is still so specious, that all those in the *Roman* Communion that do not acknowledge the Infallibility of their Popes, do still support this Pretension, That the Infallibility is given by Christ to his Church; and that in the Interval of Councils it is in the Community of the Bishops and Pastors of the Church; and that when a Council meets, then the Infallibility is lodged with it;[^2] according to that, *It seemed good to the Holy Ghost and to Vs.*\n\nThe first thing to be settled in every Question, is the meaning of the Terms: So we must begin and examine what makes a General Council; Whether all the Bishops must be present in Person, or by Proxy? And what share the Laity, or the Princes that are thought to represent their People, ought to have in a Council? It is next to be considered, Whether a General Citation is enough to make a Council General, were the appearance of the Bishops ever so small at their first opening? It is next to be considered, Whether any come thither and Sit there as representing others; and if Votes ought to be reckoned according to the Numbers of the Bishops, or of the others who Depute and send them? And whether Nations ought to Vote in a Body as Integral Parts of the Church; or of every single Bishop by himself? And finally, Whether the Decisions of Councils must be Unanimous, before they can be esteemed Infallible? Or whether the Major Vote, though exceeding only by One, or if some greater Inequality is necessary; such as Two Thirds, or any other Proportion? That there may be just cause of raising Scruples upon every one of these, is apparent at first View. It is certain, a bare Name cannot qualify a Number of Bishops Sitting together, to be this General Council. The Numbers of Bishops does it not neither. A Hundred and fifty was a small Number at *Constantinople:* Even the famous Three hundred and eighteen at *Nice* were far exceeded by those at *Arimini.* All the First General Councils were made up for the most part of *Eastern* Bishops; there being a very inconsiderable Number of the *Western* among any of them; scarce any at all being to be found in some. If this had been the Body to whom Christ had left this Infallibility, it cannot be imagined but that some Definition or Description of the Constitution of it, would have been given us in the Scripture: And the profound silence that is about it, gives just occasion to think, that how Wise and how Good soever such a Constitution may be, if well pursued, yet it is not of a Divine Institution; otherwise somewhat concerning so Important a Head as this is, must have been mentioned in the Scripture.\n\nThe Natural Idea of a General Council, is a Meeting of all the Bishops of *Christendom,* or at least of Proxies Instructed by them and their Clergy. Now if any will stand to this Description, then we are very sure that there was never yet a True General Council: Which will appear to every one that reads the Subscriptions of the Councils. Therefore we must conclude, That General Councils are not Constituted by a Divine Authority; since we have no Direction given us from God, by which we may know what they are, and what is necessary to their Constitution. And we cannot suppose that God has granted any Privileges, much less Infallibility, which is the greatest of all, to a Body of Men, of whom, or of whose Constitution he has said nothing to us. For suppose we should yield that there were an Infallibility lodged in general in the Church diffusive, so that the Church in some Part or other shall be always preserved from Error; yet the restraining this to the greater Number of such Bishops as shall happen to come to a Council, they living perhaps near it, or being more capable and more forward to undertake a Journey, being Healthier, Richer, or more Active than others; or which is as probable, because it has often fallen out, they being picked out by Parties or Princes to carry on Cabals, and manage such Intrigues as may be on Foot at the Council: The restraining the Infallibility, I say, to the greater Number of such Persons, unless there is Divine Authority for doing it, is the Transferring the Infallibility from the whole Body to a select Number of Persons, who of themselves are the least likely to Consent to the engrossing this Privilege to the Majority of their Body, it being their Interest to maintain their Right to it, free from Intrigue or Management.\n\nWe need not wonder if such things have happen’d in the latter Ages, when *Nazianzen* laments the Corruptions, the Ambition, and the Contentions that reigned in those Assemblies in his own time; so that he never desired to see any more of them. He was not only present at one of the General Councils, but he himself felt the Effects of Jealousie and Violence in it.\n\nFurther, it will appear a thing incredible, That there is an Infallibility in Councils because they are called General, and are Assembled out of a great many Kingdoms and Provinces; when we see them go backward and forward, according to the Influences of Courts, and of Interests directed from thence. We know how differently Councils Decreed in the *Arian* Controversies; and what a variety of them *Constantius* set up against that at *Nice.* So it was in the *Eutychian* Heresy, Approved in the Second Council at *Ephesus,* but soon after Condemned at *Chalcedon.* So it was in the business of Images, Condemned at *Constantinople* in the *East*; but soon after upon another Change at Court maintain’d in the Second at *Nice*; and not long after Condemned in a very Numerous Council at *Francfort.* And in the Point in Hand, as to the Authority of Councils, it was Asserted at *Constance* and *Basil*; but Condemned in the *Lateran*; and was upon the matter laid aside at *Trent.* Here were great Numbers of all Hands; both Sides took the Name of General Councils.\n\nIt will be a further Prejudice against this, if we see great Violences and Disorders entring into the Management of some Councils; and Craft and Artifice into the Conduct of others. Numbers of Factious and Furious Monks came to some Councils, and drove on Matters by their Clamours: So it was at *Ephesus.* We see gross Fraud in the Second at *Nice,* both in the Persons set up to represent the Absent Patriarchs; and in the Books and Authorities that were Vouched for the Worship of Images. The Intrigues at *Trent,* as they are set out even by Cardinal *Pallavicini,* were more subtile, but not less apparent, nor less scandalous. Nothing was trusted to a Session, till it was first Canvassed in Congregations; which were what a Committee of the whole *House* is in our *Parliaments*; and then every Man’s Vote was known; so that there was hereby great occasion given for Practice. This alone, if there had been no more, shewed plainly that they themselves knew they were not Guided by the Spirit of God, or by Infallibility; since a Session was not thought safe to be ventured on, but after a long previous Canvassing.\n\nAnother Question remains yet to be cleared, concerning their Manner of Proceeding; Whether the Infallibility is affixed to their Vote, whatsoever their Proceedings may be? Or whether they are bound to Discuss Matters fully? The first cannot be said, unless it is pretended that they Vote by Special Inspiration: If the second is allowed, then we must examine both what makes a full Discussion; and whether they have made it?\n\nIf we find Opinions safely represented, if Books that are spurious have been relied on; if Passages of Scripture, or of the Fathers on which it appears the stress of the Decision has turned, have been manifestly misunderstood and wrested, so that in a more Enlightened Age no Person pretends to justify the Authorities that determined them; Can we imagine that there should be more Truth in their Conclusions, than we do plainly see was in the Premisses out of which they were drawn? So it must either be said, That they Vote by an immediate Inspiration, or all Persons cannot be bound to submit to their Judgment till they have examined their Methods of Proceeding, and the Grounds on which they went: And when all is done, the Question comes, concerning the Authority of such Decrees after they are made, Whether it follows immediately upon their being made, or must stay for the Confirmatory Bulls? If it must stay for the Bull, then the Infallibility is not in the Council: And that is only a more solemn way of preparing Matters in order to the laying them before the Pope. If they are Infallible before the Confirmation, then the Infallibility is wholly in the Council; and the subsequent Bull does instead of confirming their Decrees, derogate much from them: For to pretend to confirm them, imports that they wanted that Addition of Authority, which destroys the supposition of their Infallibility, since what is Infallible cannot be made Stronger: And the pretending to add strength to it, implies that it is not Infallible. Human Constitutions may be indeed so modelled, that there must be a joint Concurrence, before a Law can be made: And though it is the last consent that settles the Law, yet the previous consents were necessary steps to the giving it the Authority of a Law.\n\nAnd thus it is not to be denied, but that as to the Matters of Government, the Church may cast her self into such a Model, that as by a Decree of the Council of *Nice,* the Bishops of a Province might conclude nothing without the consent of the Metropolitan; so another Decree might even limit a General Council to stay for the consent of one or more Patriarchs. But this must only take place in Matters of Order and Government, which are left to the disposal of the Church, but not in Decisions about Matters of Faith. For if there is an Infallibility in the Church, it must be derived from a special Grant made by Christ to his Church: And it must go according to the Nature of that Grant, unless it can be pretended that there is a Clause in that Grant empowering the Church to dispose of it, and model it at pleasure. For if there is no such power, as it is plain there is not, then Christ’s Grant is either to a single person, or to the whole Community: If to a single Person, then the Infallibility is wholly in him, and he is to manage it as he thinks best: For if he calls a Council, it is only an act of his humility and condescension, to hear the Opinions of many in different Corners of the Church, that so he may know all that comes from all Quarters: It may also seem a prudent way to make his Authority to be the more easily born and submitted to, since what is gently managed, is best obeyed: But after all, these are only prudential and discreet Methods. The Infallibility must be only in him, if Christ has by the Grant tied him to such a Succession. Whereas on the other hand, if the Infallibility is granted to the whole Community, or to their Representatives, then all the Applications that they may make to any one *See,* must only be in order to the Execution of their Decrees, like the Addresses that they make to Princes for the Civil Sanction. But still the Infallibility is where Christ put it. It rests wholly in their Decision, and belongs only to that: And any other Confirmation that they desire, unless it be restrained singly to the Execution of their Decrees, is a Wound given by themselves to their own Infallibility, if not a direct disclaiming of it.\n\nWhen the Confirmation of the Council is over, a new Difficulty arises concerning the receiving the Decrees: And here it may be said, That if Christ’s Grant is to the whole Community, so that a Council is only the Authentical Declarer of the Tradition, the whole Body of the Church that is possessed of the Tradition, and conveys it down, must have a right to examine the Decision that the Council has made, and so is not bound to receive it, but as it finds it to be conformable to Tradition.\n\nHere it is to be supposed, that every Bishop, or at the least all the Bishops of any National Church, know best the Tradition of their own Church and Nation: And so they will have a right to re-examine things, after they have been judged in a General Council.\n\nThis will intirely destroy the whole Pretension to Infallibility: And yet either this ought to have been done, after the Councils at *Arimini,* or the second of *Ephesus,* or else the World must have received *Semi-Arianism,* or *Eutychianism,* implicitly from them. It is also no small prejudice against this Opinion, That the Church was constituted, the Scriptures were received, many Heresies were rejected, and the Persecutions were gone through in a course of Three Centuries; in all which time there was nothing that could pretend to be called a General Council. And when the Ages came in which Councils met often, neither the Councils themselves, who must be supposed to understand their own Authority best, nor those who writ in defence of their Decrees, who must be supposed to be inclined enough to magnify their Authority, being of the same side; neither of these, I say, ever pretended to argue for their Opinions, from the Infallibility of those Councils that Decreed them.\n\nThey do indeed speak of them with great Respect, as of Bodies of Men that were guided by the Spirit of God: And so do we of our Reformers, and of those who prepared our Liturgy: But we do not ascribe Infallibility to them, and no more did they. Nor did they lay the stress of their Arguments upon the Authority of such Decisions; they knew that the Objection might have been made as strong against them, as they could put the Argument for them. And therefore they offered to wave the Point, and to appeal to the Scripture, setting aside the Definitions that had been made in Councils both ways.\n\nTo conclude this Argument.\n\nIf the Infallibility is supposed to be in Councils, then the Church may justly apprehend that she has lost it: For as there has been no Council that has pretended to that Title, now during 130 Years, so there is no great probability of our ever seeing another. The Charge and Noise, the Expectations and Disappointments of that at *Trent,* has Taught the World to expect nothing from one: They plainly see that the management from *Rome* must carry every thing in a Council: Neither Princes nor People, no nor the Bishops themselves, desire or expect to see one.\n\nThe Claim set up at *Rome* for Infallibility, makes the demand of one seem not only needless there, but to imply a doubting of their Authority, when other methods are lookt after, which will certainly be always unacceptable to those who are in possession, and act as if they were Infallible: Nor can it be apprehended that they will desire a Council to Reform those abuses in Discipline, which are all occasioned by that Absolute and Universal Authority, of which they are now possessed.\n\nSo by all the Judgments that can be made from the State of Things, from the Interests of Men, and the last Managemnt at *Trent,* one may without a Spirit of Prophecy conclude, That *Christendom* puts on a new Face, there will be no more General Councils. And so here Infallibility is at an end, and has left the Church at least for a very long Interval.\n\nIt remains that those Passages should be considered that are brought to support this Authority. Christ says, *Tell the Church; and if he neglects to hear the Church, let him be to thee as a Heathen,*[^3] *and a Publican.*\n\nThese words in themselves, and separated from all that went before, seem to speak out this matter very fully: But when the occasion of them, and the matter that is treated of in them, are considered, nothing can be plainer than that our Saviour is speaking of such private Differences, as may arise among Men, and of the Practice of forgiving Injuries, and composing their Differences. *If thy Brother sin against thee*; first private Endeavours were to be used, then the Interposition of Friends was to be tried: And finally, the matter was to be referred to the Body, or Assembly to which they belonged: And those who could not be gained by such Methods, were no more to be esteemed Brethren, but were to be looked on as very bad Men, like Heathens. They might upon such refractoriness be Excommunicated, and Prosecuted afterwards in Temporal Courts, since they had by their Perversness forfeited all sort of right to that Tenderness and Charity that is due to true Christians.\n\nThis Exposition does so fully agree to the Occasion and Scope of these words, that there is no colour of Reason to carry them further.\n\nThe Character given to the Church of *Ephesus*; in St. *Paul*’s Epistle to *Timothy,*[^4] That it was *the pillar and ground of Truth,* is a Figurative Expression: And it is never safe to build upon Metaphors, much less to lay much weight upon them.\n\nThe *Jews* described their Synagogues by such honourable Characters, in which it is known how profuse all the *Eastern* Nations are: These are by St. *Paul* applied to the Church of *Ephesus:* For he there speaks of the Church where *Timothy* was then, in which he instructs him to behave himself well. It has visibly a relation to those Inscriptions that were made on Pillars, which rested upon firm Pedestals: But whatsoever the strict Importance of the Metaphor may be, it is a Metaphor, and therefore it can be no Argument. Christ’s promise of the Spirit to his Apostles,[^5] that *should lead them into all truth,* relates visibly to that extraordinary Inspiration, by which they were to be acted, and that was *to shew them things to come*; so that a Succession of Prophecy may be inferred from these words, as well as of Infallibility.\n\nThose words of our Saviour, with which St. *Matthew* concludes his Gospel,[^6] *Lo I am with you always, even to the end of the World,* infer no Infallibility, but only a promise of Assistance and Protection: Which was a necessary encouragement to the Apostles, when they were sent upon so laborious a Commission, that was to involve them into so much danger. God’s *being with any, his walking with them, his being in the midst of them, his never leaving nor forsaking them,* are Expressions often used in the Scripture,[^7] which signifie no more but God’s watchful Providence, Guiding, Supporting, and Protecting his People: All this is far from Infallibility.\n\nThe Last Objection to be proposed, is that which seems to relate most to the Point in hand, taken from the Decree made by a Council at *Jerusalem,*[^8] which begins, *It seemed good to the Holy Ghost, and to us:* From which they infer, That the Holy Ghost is present with Councils, and that what seems good to them is also approved by the Holy Ghost. But it will not be easie to prove that this was such a Council, as to be a pattern to succeeding ones to copy after it. We find *Brethren* are here joined with the Apostles themselves: Now since these were no other than the Laity, here an Inference will be made, that will not go easily down. If they fate and voted with the Apostles, it will seem strange to deny them the same privilege among Bishops. By *Elders* here it seems *Presbyters* are meant, and this will give them an Entrance into a General Council, out of which they cannot be well excluded, if the Laity are admitted. But here was no citation, no time given to all Churches to send their Bishops or Proxies: It was an Occasional Meeting of such of the Apostles as happened to be then at *Jerusalem,* who called to them the *Elders* or *Presbyters,* and other *Christians* at *Jerusalem*: For the Holy Ghost was then poured out so plentifully on so many, that no wonder if there was then about that truly *Mother Church,* a great many of both sorts, who were of such Eminence, that the Apostles might desire them to meet and to joyn with them.\n\nThe Apostles were Divinely Assisted in the delivering that Commission which our Saviour gave them in charge, *To preach to every creature*; and so were Infallibly Assisted in the Executing of it;[^9] yet when other Matters fell in, which were no Parts of that Commission, they no doubt did as St. *Paul,* who sometimes *writ by Permission,*[^10] as well as at other times *by Commandment:* Of which he gives notice, by saying, *It is I, and not the Lord:* He suggested Advices, which to him, according to his Prudence and Experience seemed to be well founded; and he offered them with great Sincerity; for though he had some reason to think that what he proposed, flowed from the *Spirit of the Lord,*[^11] from that Inspiration that was Acting him; yet because that did not appear distinctly to him, he speaks with Reserves, and says,[^12] he *gives his judgment as one that had obtained mercy of the Lord to be faithful.* So the Apostles here, receiving no Inspiration to Direct them in this Case, but observing well what St. *Peter* put them in mind of, concerning God’s sending him by a Special Vision to Preach to the *Gentiles,* and that God had poured out the Holy Ghost on them, even as he had done upon the Apostles, who were *Jews* by Nature, and that *he did put no difference in that between Jews and Gentiles;*[^13] *purifying the hearts of the Gentiles by Faith:* They upon this did by their Judgment conclude from thence, That what God had done in the particular Instance of *Cornelius,* was now to be extended to all the *Gentiles.* So by this we see that those Words, *seemed good to the Holy Ghost,* relate to the Case of *Cornelius*; and those Words, *seemed good to us,* import that they resolved to extend that to be a general Rule to all the *Gentiles.*\n\nThis gives the Words a clear and a distinct Sense, which agrees with all that had gone before; whereas it will otherwise look very strange to see them add their Authority to that of the Holy Ghost; which is too Absurd to suppose: Nor will it be easy to give any other consisting Sense to these Words,\n\nHere is no Precedent of a Council, much less of a General one; but a Decision is made by Men that were in other things Divinely Inspired, which can have no relation to the Judgment of other Councils. And thus it appears that none of those Places which are brought to prove the Infallibility of Councils, come up to the Point: For so great and so important a Matter as this is, must be supposed to be either expresly declared in the Scriptures, or not at all.\n\nThe Article affirming, That *some General Councils have erred,* must be understood of Councils that pass for such; and that may be called General Councils, much better than many others that go by that Name: For that at *Arimini* was both very Numerous, and was drawn out of many different Provinces. As to the strict Notion of a General Council, there is great Reason to believe that there was never any Assembly to which it will be found to agree. And for the Four General Councils, which this Church declares she receives, they are received only because we are persuaded from the Scriptures that their Decisions were made according to them: That the Son is truly God, of the same Substance with the Father. That the Holy Ghost is also truly God. That the Divine Nature was truly united to the Human in Christ; and that in One Person. That both Natures remain distinct; and that the Human Nature was not swallowed up of the Divine. These Truths we find in the Scriptures, and therefore we believe them. We reverence those Councils for the sake of their Doctrine; but do not believe the Doctrine for the Authority of the Councils. There appeared too much of Human Frailty in some of their other Proceedings, to give us such an Implicite Submission to them, as to believe things only because they so Decided them.\n\n[^1]: Rom. 13.1.\n[^2]: Acts 15.28.\n[^3]: Mat. 18.17.\n[^4]: 1 Tim. 3.\n[^5]: Joh. 16.13.\n[^6]: Matth. 28.20.\n[^7]: 2 Cor. 6.16. Heb. 13.5.\n[^8]: Act 15.28.\n[^9]: Mark 16.15.\n[^10]: 1 Cor. 7.6 12.\n[^11]: —ver. 40.\n[^12]: —ver. 25.\n[^13]: Acts 15.9."},{"number":22,"title":"Of Purgatory","part":null,"questions":[],"paragraphs":["22.1"],"clauses":[],"items":[],"text":"> The *Romish* Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relicks, and also Invocation of Saints is a fond thing, vainly invented and grounded upon no warrant of Scripture, but rather repugnant to the Word of God.\n\nThere are two small Variations in this Article from that published in King *Edward*’s Reign. What is here called the *Romish Doctrine,* is there called the *Doctrine of School-men.* The plain reason of this, is, that these Errors were not so fully espoused by the Body of the *Roman* Church, when those Articles were first published, so that some Writers that softened matters threw them upon the *School-men*; and therefore the Article was cautiously worded, in laying them there: But before these that we have now, were published, the *Decree* and *Canons* concerning the *Mass* had passed at *Trent,* in which most of the Heads of this Article are either affirmed or supposed; though the formal Decree concerning them, was made some Months after these Articles were published. This will serve to justifie that diversity. The second difference is only the leaving out a severe word. *Perniciously repugnant to the Word of God,* was put at first; but *perniciously* being considered to be only a hard word, they judged very right in the Second Edition of them, that it was enough to say *repugnant to the Word of God.*\n\nThere are in this Article five Particulars that are all Ingredients in the Doctrine and Worship of the Church of *Rome,* Purgatory, Pardons, the Worship of Images, and of Relicks, and the Invocation of Saints; that are rejected not only as ill grounded, brought in and maintained without good warrants from the Scripture, but as contrary to it.\n\nThe first of these is Purgatory; concerning which, the Doctrine of the Church of *Rome,* is that every Man is liable both to Temporal and to Eternal Punishment for his Sins; that God upon the Account of the Death and Intercession of Christ, does indeed pardon Sin as to its Eternal Punishment; but the Sinner is still liable to Temporal Punishment, which he must expiate by Acts of Pennance and Sorrow in this World, together with such other Sufferings as God shall think fit to lay upon him; but if he does not expiate these in this Life, there is a State of Suffering and Misery in the next World, where the Soul is to bear the Temporal punishment of its Sins; which may continue longer or shorter, till the Day of Judgment. And in order to the shortening this, the Prayers and Supererogations of Men here on Earth, or the Intercession of the Saints in Heaven, but above all things, the Sacrifice of the Mass are of great Efficacy. This is the Doctrine of the Church of *Rome,* asserted in the Councils of *Florence* and *Trent.* What has been taught among them concerning the Nature and the Degrees of those Torments, though supported by many pretended Apparitions and Revelations, is not to be imputed to the whole Body; and is indeed only the Doctrine of Schoolmen, though it is generally preached and infused into the Consciences of the People. Therefore I shall only examine that which is the established Doctrine of the whole *Roman* Church. And first as to the Foundation of it, that Sins are only pardoned as to their Eternal Punishment, to those *who being justified by faith have peace with God through our Lord Jesus Christ.*[^1] There is not a colour for it in the Scriptures. Remission of Sins is in general that with which the Preaching of the Gospel ought always to begin; and this is so often repeated, without any such reserve, that it is a high assuming upon God, and his Attributes of Goodness and Mercy, to limit these when he has not limited them; but has expresly said, that this is a main part of the New Covenant,[^2] that *he will remember our sins and iniquities no more.* Now it seems to be a Maxim, not only of the Law of Nations, but of Nature, that all offers of Pardon are to be understood in the full extent of the Words, without any secret Reserves or Limitations; unless they are plainly expressed. An Indemnity being offered by a Prince to persuade his Subjects to return to their Obedience, in the fullest Words possible, without any reserves made in it, it would be lookt on as a very perfidious thing, if when the Subjects come in upon it, trusting to it, they should be told that they were to be secured by it against Capital Punishments; but that as to all Inferior Punishments, they were still at Mercy. We do not dispute whether God, if he had thought fit so to do, might not have made this distinction; nor do we deny that the Grace of the Gospel had been infinitely valuable, if it had offered us only the Pardon of Sin with relation to its Eternal Punishment, and had left the Temporal Punishment on us, to be expiated by our selves; but then we say, this ought to have been expressed: The Distinction ought to have been made between Temporal and Eternal; and we ought not to have been drawn into a Covenant with God, by words that do plainly import an intire Pardon and Oblivion, upon which there lay a limited Sense, that was not to be told the World till it was once well engaged in the Christian Religion. Upon these Reasons it is, that we conclude that this Doctrine not being contained in the Scriptures, is not only without any warrant in them, but that it is contrary to those full offers of Mercy, Peace, and Oblivion, that are made in the Gospel; it is contrary to the Truth and Veracity, and to the Justice and Goodness of God, to affirm that there are Reserves to be understood for Punishments, when the Offers and Promises are made to us in such large and unlimited Expressions.\n\nThus we lay our Foundation in this matter, which does very fully overthrow theirs. We do not deny but that God does in this World punish good Men for those Sins, which yet are forgiven them through Christ,[^3] according to these words in the *Psalm, Thou wast a God that forgavest them, though thou tookest vengeance of their inventions:* But this is a consideration quite of another nature. God in the Government of this World, thinks fit by his Providence sometimes to interpose in visible Blessings, as well as Judgments, to shew how he protects and favours the Good, and punishes the Bad; and that the bad Actions of good Men are odious to him, even though he has recieved their Persons into his favour. He has also in the Gospel plainly excepted the Government of this World, and the secret Methods of his Providence out of the Mercy that he has promised, by the Warnings that are given to all Christians to prepare for Crosses and Afflictions in this Life. He has made Faith and Patience in Adversities a main Condition of this New Covenant; he has declared that these are not the Punishments of an Angry God, but the Chastisements of a Kind and Merciful Father, who designs by them both to shew to the World, the Impartiality of his Justice in punishing some crying Sins, in a very signal manner, and to give good Men deep Impressions of their odiousness, to oblige them to a severer Repentance for them, and to a greater Watchfulness against them; as also to give the World such Examples of Resignation and Patience under them, that they may edify others by that, as much as by their Sins they may have offended them. So that upon all these Accounts, it seems abundantly clear, that no Argument can be drawn from the Temporal Punishments of good Men, for their Sins in this World, to a reserve of others in another State. The one are clearly mentioned and reserved in the offers of Mercy, that are made in the Gospel, whereas the others are not. This being the most plausible thing that they say for this Distinction of those twofold Punishments, it is plain that there is no foundation for it.\n\nAs for those words of Christ’s,[^4] *Ye shall not come out till ye have paid the uttermost farthing*; from which they would infer that there is a State in which, after we shall be cast into Prison, we are paying off our Debts; this, if an Argument at all, will prove too much; that in Hell the Damned are clearing Scores; and that they shall be delivered when all is paid off. For by *Prison* there, that only can be meant, as appears by the whole Contexture of the Discourse, and by other Parables of the like nature. It is a Figure taken from a Man Imprisoned for a great Debt, and the continuance of it, till the last Farthing is paid, does imply their perpetual Continuance in that State, since the Debt is too great to be ever paid off: From a Phrase in a Parable, no Consequence is to be drawn, beyond that which is the true Scope of the Parable, which in this particular, is only intended by our Saviour, to shew the severe Punishment of those, who hate implacably, which is a Sin that does certainly deserve Hell, and not Purgatory.\n\nOur Saviour’s Words concerning the *Sin* against the *Holy Ghost,* That *it is neither forgiven in this Life, nor in that which is to come*;[^5] is also urged to prove that some Sins are pardoned in the next Life, which are not pardoned in this. But still this will seem a stronger Argument against the Eternity of Hell-Torments, than for Purgatory; and will rather import that the Damned may at last be pardoned their Sins, since these are the only Persons whose Sins are not pardoned in this World; for of those who are justified, it cannot be said, that their Sins are not forgiven them, and such only go to Purgatory: Therefore, either this is only a general way of speaking, to exclude all hopes of Pardon, and to imply that God’s Judgments will pursue such Blasphemers, both in this Life, and in the next; or if we will understand them more critically, by *this Life,* or *this Age,* and the *next,* according to a common Opinion and Phrase of the *Jews,* which is founded on the Prophecies, are to be understood the *Dispensation of the Law,* and the *Dispensation of the Messias*; the *Age to come* being a common Phrase for the times of the Messias; according to those Words in the Epistle to the *Hebrews,*[^6] *He hath not put in subjection to Angels the world to come:* By the *Mosaical* Law, Sacrifices were only received, and by consequence Pardon was offered for Sins of a less heinous Nature; but those that were more heinous were to be punished by Death, or by *cutting off* without Mercy; whereas a full promise of the Pardon of all Sins is offered in the Gospel: So that the meaning of these words of Christ’s, is, that such a Blasphemy was a Sin not only beyond the Pardon offered in the Law of *Moses,* which was the *Age* that then was, but that it was a Sin beyond that Pardon which was to be offered by the Messias in the *Age to come,* that is, in the Kingdom of Heaven, that was then at hand. But these Words can by no means be urged to prove this Distinction of Temporal and Eternal Punishment; therefore we must conclude, that since *Repentance and Remission of Sins* are joyned together in the first Commission to Preach the Gospel;[^7] and since Life, Peace, and Salvation, are promised to such as believe, that all this is to be understood simply and plainly, without any other Limitation or Exception than that which is expressed, which is only of such Chastisements as God thinks fit to exercise good Men with in this Life.\n\nIn the next place, we shall consider what reason we have to reject the Doctrine of Purgatory; as we have already seen how weak the Foundation is upon which it is built. The Scripture speaks to us of Two States after this Life, of Happiness, and Misery; and as it divides all Mankind into good and bad, into those that do Good, and those that do Evil, into Believers and Unbelievers, Righteous and Sinners; so it proposes always the end of the one to be everlasting Happiness, and the end of the other to be everlasting Punishment, without the least hint of any Middle State after Death. So that it is very plain there is nothing said in Scripture, of Men too good to be Damned, but not so good as to be immediately Saved. Now if there had been yet a great deal to be suffered after Death, and that there were many very effectual ways to prevent and avoid, or at least to shorten those Sufferings; and if the Apostles knew this, and yet said not a Word of it, neither in their first Sermons, nor in their Epistles; here was a great Treachery in the discharge of their Function, and that to the Souls of Men, not to warn them of their Danger, nor to direct them to the proper Methods of avoiding it; but on the contrary, to speak and write to them, just as we can suppose Impostors would have done, to terrify those who would not receive their Gospel, with Eternal Damnation, but not to say a Word to those who received it, of their danger, in case they lived not up to that Exactness that their Religion required, and yet upon the main adhered to it, and followed it. This is a Method that does not agree with common Honesty, not to say Inspiration. A fair way of proceeding, is to make Men sensible of Dangers of all sorts, and to shew them how to avoid them: The Apostles told their Converts, That *through much tribulation we must enter into the Kingdom of Heaven*;[^8] they assured them, That *their present sufferings were not worthy to be compared to the Glory that was to be revealed: and that those light afflictions which are for a moment, wrought for them a more exceeding and eternal weight of Glory.*[^9] Here, if they knew any thing of Purgatory, a powerful Consideration was past over in silence, that by these Afflictions they should be delivered from those Torments.\n\nThis Argument goes further than meer Silence; though that is very strong. The Scriptures speak always as if the one did immediately follow the other; and that the Saints or true Christians pass from the Miseries of this State, to the Glories of the next. So does our Saviour represent the matter in the Parable of *Lazarus* and the *Rich Glutton*; whose Souls were presently carried to their different abodes▪ the one to be *comforted,* as the other was *tormented.* He promised also to the repenting Thief, *To day thou shalt be with me in Paradise.*[^10] St. *Paul* comforts himself in the apprehension of his dissolution that was approaching, with the prospect of the *crown of righteousness that should be given him* after death,[^11] and so he states these two as certain Consequents one of another, *to be dissolved and to be with Christ,*[^12] *to be absent from the body and present with the Lord:* And he makes it appear that it was no peculiar Privilege that he promised to himself, but that which all Christians had a Right to expect; for he says in general; *this we know, that if our earthly house of this Tabernacle be dissolved, we have a building of God, a house not made with hands eternal in the heavens.* In the Epistle to the *Hebrews* the Patriarchs under the Old Dispensation, are represented as *looking for that City whose builder and founder is God:* Though in that State the manifestations of another Life were more imperfect than in this: In which *life and immortality are brought to light*; they being veiled and darkned in that State. And finally St. *John* heard a voice commanding him to Write, *Blessed are the dead who die in the Lord* (that is, being true Christians) *from henceforth* (or immediately) *yea,*[^13] *saith the Spirit; that they may rest from their labours, and their works do follow them.* The solemnity in which these words are delivered, carry in them an Evidence sufficient to determine the whole matter. So that we must have very hard thoughts of the sincerity of the Writers of the New Testament, and very much disparage their Credit, not to say their Inspiration, if we can imagine that there are Scenes of Suffering, and those very dismal ones to be gon through, of which they gave the World no sort of notice: But spoke in the same style that we do, who believe no such dismal Interval between the Death of good Men and their final Blessedness. The Scriptures do indeed speak of a *full reward,* and of different Degrees in Glory, *as one Star exceeds another.* They do also represent the Day of Judgment upon the Resurrection of the Body,[^14] as that which gives the full and entire possession of Blessedness; so that from hence some have thought upon very probable Grounds, that the Blessed, though admitted to Happiness immediately upon their Death, yet were not so compleatly Happy as they shall be after the Resurrection: And in this there arose a diversity of Opinions, which is very natural to all who will go and form Systems out of some general Hints. Some thought that the Souls of good Men were at Rest, and in a good measure Happy, but that they did not see God before the Resurrection. Others thought that Christ was to come down and Reign visibly upon Earth a Thousand Years before the End of the World: And that the Saints were to rise and to Reign with him, some sooner and some later. Some thought that the last Conflagration was so to affect all, that every one was to pass through it, and that it was to give the last and highest Purification to those Bodies, that were then to be glorified; but that the better Christians that any had been, they should feel the less of the Pain of that last Fire. These Opinions were very early entertained in the Church: An itch of intruding too far into things which Men did not throughly understand, concerning Angels, began to disturb the Church, even in the days of the Apostles: which made St. *Paul* charge the *Colossians* to beware of vain Philosophy. *Plato* thought there was a middle Sort of Men, who though they had sinned yet had repented of it, and were in a curable condition, and that they went down for some time into Hell to be purged and absolved by grievous Torments. The *Jews* had also a Conceit, that the Souls of some Men continued for a Year, going up and down in a state of Purgation. From these Opinions somewhat of a Curiosity in describing the Degrees of the next State began pretty early to enter into the Church.\n\nAs for that Opinion of the *Platonists,* and the Fictions of *Homer* and *Virgil* setting forth the Complaints of Souls departed, for their not being relieved by Prayers and Sacrifices, though these perhaps are the true Sources of the Doctrine of Purgatory, and of redeeming Souls out of it, yet we are not so much concerned in them, as in what is represented to us by the Author of the *Second* Book of the *Maccabees,* concerning the Sacrifice that was offered by *Judas Maccabeus,* for those, about whom after they were killed; they found such things as shewed that they had defiled themselves with the Idolatry of the Heathens. All this is of less Authority with us, who do not acknowledge that Book to be Canonical: According to what was set out in its proper Place. And although we set a due value upon some of the Apocryphal Books, yet others are of a lower Character. The *First* Book of *Maccabees* is a very grave History, writ with much exactness and a true Judgment; but the *Second* is the Work of a mean Writer: He was an Abridger of a larger Work, and as he has the Modesty to ask his Readers Pardon for his Defects, so it is very plain to every one that reads him, that he needs often many grains of allowance. So that this Book is one of the least valuable Pieces of the Apocrypha; and there are very probable Reasons to question the Truth of that Relation, concerning those who were thus prayed for. But because that would occasion too long a Digression, we are to make a difference between the Story that he relates, and the Author’s own Reflections upon it; for as we ought not to make any great Account of his Reflections, these being only his private Thoughts, who might probably have imbibed some of the Principles of the *Greek* Philosophy, as some of the *Jews* had done, or he might have believed that Notion which is now very generally received by the *Jews,* that every *Jew* shall have a share in the World to come, but that such as have lived ill must be purged before they arrive at it. It is of much more importance to consider what *Judas Maccabeus* did;[^15] which even by that Relation seems to be no more than this, That he finding some things Consecrated to the Idols of the *Jamnites,* about the Bodies of those who were killed, concluded that to have been the cause of their Death: And upon this he and all his Men betook themselves to Prayer, and besought God that the Sin might be wholly put out of remembrance: He exhorted his People to keep themselves, by that Example from the like Sin, and he made a Collection of a Sum of Money, and sent it to *Jerusalem* to offer a Sin-offering before the Lord. So far the matter agrees well enough with the *Jewish* Dispensation.[^16] It had appeared in the days of *Joshua,* how much guilt the Sin of *Achan,* though but one Person, had brought upon the whole Congregation; and their Law had upon another Occasion prescribed a Sin-offering for the whole Congregation, to expiate Blood that was shed, when the Murderer could not be discovered: That so the Judgments of God might not come upon them, by reason of the cry of that Blood. And by a parity of Reason, *Judas* might have ordered such an Offering to free himself and his Men, from the guilt which the Idolatry of a few might have brought upon greater Numbers; such a Sacrifice as this might according to the nature of that Law, have been offered: But to offer a *Sin-offering* for the Dead, was a new thing without ground, or any intimation of any thing like it in their Law. So there is no reason to doubt, but that if the Story is true, *Judas* offered this Sin-offering for the Living, and not for the Dead. If they had been alive then, by their Law, no Sin-offering could have been made for them; for Idolatry was to be punished by *cutting off,* and not to be expiated by Sacrifice: What then could not have been done for them if alive, could much less be done for them after their death. So we have reason to conclude that *Judas* offered this Sacrifice only for the Living: And we are not much concerned in the Opinion which so slight a Writer, as the Author of that Book, had concerning it. But whatever might be his Opinion, it was far from that of the *Roman* Church. By this Instance of the *Maccabees,* Men who died in a State of mortal Sin, and that of the highest nature, had Sacrifices offered for them: Whereas according to the Doctrine of the Church of *Rome,* Hell, and not Purgatory, is to be the Portion of all such: So this will prove too much, if any thing at all, that Sacrifices are to be offered for the Damned. The design of *Judas* his sending to make an Offering for them, as that Writer states it, was that their Sins might be forgiven, and that they might have a happy Resurrection. Here is nothing of Redeeming them out of Misery, or of shortening or alleviating their Torment: So that the Author of that Book seems to have been possessed with that Opinion, received commonly among the *Jews,* That no *Jew* could finally perish; as we find S. *Jerom* expressing himself with the like partiality for all Christians. But whatever the Author’s Opinion was, as that Book is of no Authority, it is highly probable that *Judas*’s design in that Oblation was misunderstood by the Historian, and we are sure that even his sense of it differs totally from that of the Church of *Rome.*\n\nA Passage in the New Testament is brought as a full proof of the Fire of Purgatory:[^17] When St. *Paul* in his Epistle to the *Corinthians* is reflecting on the Divisions that were among them, and on that diversity of Teachers that formed Men into different Principles and Parties, he compares them to different Builders. Some raised upon a Rock an Edifice like the Temple at *Jerusalem,* of *Gold* and *Silver* and noble *Stones,* called *precious Stones*; whereas others upon the same Rock raised a mean Hovel of *Wood, Hay, and Stubble*; of both he says, *every man’s work shall be made manifest. For the day shall reveal it; because it shall be revealed by fire; for the fire shall try every man’s work of what sort it is.* And he adds, *If any man’s work abide which he hath built thereupon, he shall receive a reward; and if any man’s work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire.* From the first view of these words it will not be thought strange if some of the Ancients who were too apt to Expound places of Scripture according to their first appearences, might fancy, that at the last day all were to pass through a great Fire; and to suffer more or less in it: But it is visible that that Opinion is far enough from the Doctrine of Purgatory. These words relate to a Fire that was soon to appear; and that was to try every Man’s work: It was to be revealed, and in it every Man’s work was to be made manifest. So this can have no relation to a secret Purgatory Fire. The meaning of it can be no other, but that whereas some with the Apostles were building up the Church, not only upon the Foundation of Jesus Christ, and the Belief of his Doctrine, but were teaching Men Doctrines and Rules that were Vertuous, Good and Great: Others at the same time were daubing with a profane mixture, both of Judaism and Gentilism, joining these with some of the Precepts of Christianity; a *day* would soon appear, which probably is meant of the destruction of *Jerusalem,* and of the *Jewish* Nation; or it may be applied to the Persecution that was soon to break out; in that day those who had true Notions, generous Principles, and suitable Practices, would weather that Storm: Whereas others that were entangled with weak and superstitious Conceits, would then run a great risk, though their firm believing that Jesus was the Messias would preserve them: Yet the weakness and folly of those Teachers would appear, their Opinions would involve them in such danger, that their escaping would be difficult; like one that gets out of a House that is all on fire round about him. So that these words cannot possibly belong to Purgatory; but must be meant of some signal discrimination that was to be made, in some very dreadful appearances which would distinguish between the true and the false Apostles; and that could be no other but either in the destruction of *Jerusalem,* or in the persecution that was to come on the Church; though the first is the more probable,\n\nIt were easy to pursue this Argument further, and to shew that the Doctrine of *Purgatory,* as it is now in the *Roman* Church, was not known in the Church of God for the first six hundred Years; that then it began to be doubtfully received. But in an ignorant Age, Visions, Legends, and bold Stories prevailed much; yet the *Greek Church* never received it. Some of the Fathers speak indeed of the last probatory Fire; but though they did not think the Saints were in a state of consummate Blessedness, enjoying the Vision of God, yet they thought they were in a state of ease and quiet, and that in Heaven. St. *Austin* speaks in this whole matter very doubtfully; he varies often from himself;[^18] he seems sometimes very positive only for two States; at other times as he asserts the last probatory Fire, so he seems to think that good Souls might suffer some grief in that sequestred state before the last Day, upon the account of some of their past Sins, and that by degrees they might arise up to their Consummation. All these Contests were proposed very doubtfully before *Gregory* the *Great*’s days; and even then some Doubts seem to have been made: But the Legends were so copiously plaid upon all those Doubts, that this Remnant of *Paganism* got at last into the *Western* Church.[^19] It was no wonder that the Opinions formerly mentioned, which began to appear in the Second Age, had preduced in the Third the practice of Praying for the Dead; of which we find such full evidence in *Tertullain* and St. *Cyprian*’s Writings, that the matter of Fact is not to be denied. This appears also in all the Antient Liturgies. And *Epiphanius* charges *Aerius* with this of rejecting all Prayers for the Dead, asking why were they prayed for? The Opinions that they fell into concerning the State of departed Souls, in the Interval between their Death and the Day of Judgment, gave occasion enough for Prayer; they thought they were capable of making a Progress, and of having an early Resurrection. They also had this Notion among them, That it was the peculiar Priviledge of Jesus Christ to be above all our Prayers; but that no Men, not excepting the Apostles, nor the Blessed Virgin, were above the Prayers of the Church. They thought this was an Act of Church-Communion, that we were to hold even with the Saints in Heaven, to pray for them. Thus in the Apostolical Constitutions, in the Books of the Ecclesiastical Hierarchy, and in the Liturgies that are ascribed to St. *Basil* and St. *Chrysostom,*[^20] they offer unto God these Prayers which they thought their reasonable Service, for those who were at rest in the Faith, their Forefathers, Fathers, Patriarchs, Prophets, and Apostles, Preachers, Evangelists, Martyrs, Confessors, Religious Persons, and for every Spirit perfected in the Faith; especially for our most Holy, Immaculate, most Blessed Lady, the Mother of God, the ever Virgin *Mary.* Particular Instances might also be given of this, out of St. *Cyprian,* St. *Ambrose, Nazianzen,* and St. *Austin*;[^21] who in that famous and much cited Passage concerning his Mother, *Monica,* as he speaks nothing of any Temporal Pains that she suffered, so he plainly intimates his belief that God had done all that he desired. Thus it will appear to those, who have examined all the Passages which are brought out of the Fathers concerning their Prayers for the Dead, that they believed they were then in Heaven, and at rest; and by consequence, though these Prayers for the Dead, did very probably give the chief rise to the Doctrine of Purgatory; yet as they then made them, they were utterly inconsistent with that Opinion. *Tertullian,* who is the first that is cited for them, says, we make Oblations for the Dead,[^22] and we do it for that Second Nativity of theirs (*Natalitia*) once a year. The Signification of the word *Natalitia,* as they used it, was the Saint’s Days of Death, in which they reckoned he was born again to Heaven: So, though they judged them there, yet they offered up Prayers for them: And when *Epiphanius* brings in *Aerius* asking, Why those Prayers were made for the Dead? Though it had been very natural, and indeed unavoidable, if he had believed Purgatory to have answered, that it was to deliver them from thence; yet he makes no such answer, but only asserts that it had been the Practice of the Church so to do. The *Greek* Church retains that Custom, though she has never admitted of Purgatory. Here then an Objection may be made to our Constitution, that in this of praying for the Dead, we have departed from the practice of the Ancients: We do not deny it, both the Church of *Rome* and we in another Practice, of equal Antiquity, of giving the Eucharist to Infants, have made changes and let that Custom fall. The Curiosities in the Second Century seem to have given rise to those Prayers in the Third; and they gave the rise to many other Disorders in the following Centuries. Since therefore God has commanded us, while we are on Earth, to pray for one another, and has made that a main Act of our Charity and Church-Communion, but has no where directed us to pray for those that have finished their Course; and since the only pretence that is brought from Scripture, of St *Paul*’s praying that *Onesiphorus might find mercy in the day of the Lord,* cannot be wrought up into an Argument, for it cannot be proved that he was then Dead; and since the Fathers reckon this of praying for the Dead, only as one of their Customs, for which they vouch no other Warrant, but Practice; since also, this has been grosly abused, and has been applied to support a Doctrine totally different from theirs, we think that we have as good a Plea for not following them in this, as we have for not giving Infants the Sacrament; and therefore we think it no Imputation on our Church, that we do not in this follow a groundless, and a much abused Precedent, though set us in Ages which we highly reverence.\n\nThe greatest Corruption of this whole matter, comes in the last place to be considered; which is the Methods proposed for redeeming Souls out of Purgatory. If this Doctrine had rested in a Speculation, we must still have considered it as derogatory to the Death of Christ, and the Truth of the Gospel; but it raises our Zeal a little more, when we consider the use that was made of it; and that Fears and Terrors being by this means infused into Mens minds, new Methods were proposed to free them from these. The chief of which was the saying of *Masses* for departed Souls. It was pretended, that this being the highest Act of the Communion of Christians, and the most sublime Piece of Worship, therefore God was so well pleased with the frequent Repetition of it, with the Prayers that accompanied it, and with those that made Provisions for Men, who should be constantly imployed in it, that this was a most acceptable Sacrifice to God. Upon this followed all those vast Endowments, for saying *Masses* for departed Souls. Though in the Institution of that Sacrament, and in all that is spoken of it in the Scripture, there is not an hint given of this. Sacraments are positive Precepts which are to be measured only by the Institution, in which there is not room left for us to carry them further. We are *to take eat and drink, and thereby shew forth the Lord’s death till his second coming:* All which has no relation to the applying this to others who are gone off this Stage; therefore if we can have any just Notions either of Superstition, or of Will-worship, they are applicable here. Men will fancy that there is a virtue in an Action, which we are sure it has not of it self, and we cannot find that God has put in it; and yet they without any Authority from God, do set up a new piece of Worship; and imagine that God will be pleased with them in every thing they do or ask, only because they are perverting this piece of Worship clearly contrary to the Institution, to be a Solitary Mass. In the Primitive Church, where all the Service of the whole Assembly ended in a Communion, there was a Roll read, in which the Names of the more Eminent Saints of the Catholick Church, and of the Holy Bishops, Martyrs or Confessors of every particular Church, were registred. This was an honourable remembrance that was kept up of such as had died in the Lord. When the soundness of any Persons Faith was brought in suspicion, his Name was not read till that Point was cleared, and then either his Name continued to be read, or it was quite dasht out. This was thought an Honour due to the Memory of those who had died in the Faith: And in St. *Cyprian*’s time in the Infancy of this Practice,[^23] we see he counted the leaving a Man’s Name out, as a thing that only left a Blot upon him, but not as a thing of any Consequence to his Soul: for when a Priest had died, who had by his Last Will named another Priest the Tutor (or Guardian) of his Children▪ this seemed to him a thing of such ill Example, to put those Secular Cares upon the Minds of the Clergy, that he appointed that his Name should be no more read in the daily Sacrifice; which plainly shews, unless we will tax St. *Cyprian* with a very unreasonable Cruelty, that he considered that only as a small Censure laid on his Memory, but not as a Prejudice to his Soul. This gives us a very plain View of the Sense that he had of this Matter. After this Roll was read, then the general Prayer followed, as was formerly acknowledged for all their Souls, and so they went on in the Communion-Service. This has no relation to a Mass said by a single Priest to deliver a Soul out of Purgatory.\n\nHere without going far in Tragical expressions, we cannot hold saying what our Saviour said upon another occasion, *My house is a house of prayer, but ye have made it a den of thieves.*[^24] A Trade was set up on this Foundation. The World was made believe, that by the Virtue of so many Masses, which were to be purchased by great Endowments, Souls were redeemed out of Purgatory; and Scenes of Visions and Apparitions, sometimes of the tormented, and sometimes of the delivered Souls, were published in all Places; which had so wonderful an effect that in two or three Centuries, Endowments increased to so vast a degree, that if the Scandals of the Clergy on the one hand, and the Statutes of *Mortmain* on the other, had not restrained the Profuseness that the World was wrought up to, upon this account; it is not easy to imagine how far this might have gone, perhaps to an entire subjecting of the Temporalty to the Spiritualty. The Practices by which this was managed, and the Effects that followed on it, we can call by no other Name than downright Impostures; worse than the making or venting false Coyn; when the World was drawn in by such Arts to plain Bargains, to redeem their own Souls, and the Souls of their Ancestors and Posterity, so many Masses were to be said, and Forfeitures were to follow upon their not being said: Thus the Masses were really the Price of the Lands. An Endowment to a Religious Use, though mixed with Error or Superstition in the Rules of it, ought to be held Sacred, according to the Decision given concerning the Censures of those that were in the Rebellion of *Corah:*[^25] So that we do not excuse the Violation of such from Sacriledge; yet we cannot think so of Endowments, where the only Consideration was a false Opinion first of Purgatory, and then of Redemption out of it by Masses; this being expressed in the very Deeds themselves. By the same Reasons, by which private Persons are obliged to restore what they have drawn from others by base Practices, by false Deeds, or counterfeit Coyn: Bodies are also bound to restore what they have got into their Hands by such fraudulent Practices; so that the States and Princes of *Christendom* were at full liberty, upon the discovery of these Impostures, to void all the Endowments that had followed upon them; and either to apply them to better Uses, or to restore them to the Families from which they had been drawn, if that had been practicable, or to convert them to any other use. This was a crying Abuse, which those who have observed the progress that this matter made from the Eighth Century to the Twelfth, cannot reflect on without both Amazement and Indignation. We are sensible enough that there are many political Reasons and Arguments for keeping up the Doctrine of Purgatory. *But we have not so learned Christ.* We ought not to lie even for God, much less for our selves; or for any other pretended ends of keeping the World in awe and order; therefore all the Advantages that are said to arise out of this, and all the Mischief that may be thought to follow on the rejecting of it, ought not to make us presume to carry on the Ends of Religion by unlawful Methods. This were to call in the Assistance of the Devil to do the Work of God: If the just Apprehensions of the Wrath of God, and the Guilt of Sin, together with the Fear of Everlasting Burnings, will not Reform the World, nor Restrain Sinners, we must leave this Matter to the wise and unsearchable Judgments of God.\n\nThe next Particular in this Article is, the condemning the *Romish* Doctrine concerning *Pardons:* That is founded on the Distinction between the Temporal and Eternal Punishment of Sin; and the Pardon is of the Temporal Punishment, which is believed to be done by a Power lodged singly in the Pope, derived from those Words, *Feed my Sheep,* and *To thee will I give the Keys of the Kingdom of Heaven.* This may be by him derived as they Teach, not only to Bishops and Priests, but to the Inferior Orders, to be dispensed by them; and it excuses from Penance, unless he who purchases it, thinks fit to use his Penance in a medicinal way as a Preservative against Sin. So the Virtue of Indulgences, is the applying the Treasure of the Church upon such Terms as Popes shall think fit to prescribe, in order to the redeeming Souls from Purgatory, and from all other Temporal Punishments, and that for such a number of Years as shall be specified in the Bulls; some of which have gone to Thousands of Years; one I have seen to Ten hundred thousand: And as these Indulgences are sometimes granted by special Tickets, like Tallies struck on that Treasure; so sometimes they are affixed to particular Churches and Altars, to particular Times, or Days, chiefly to the Year of Jubilee; they are also affixed to such things as may be carryed about, to *Agnus Dei*’s, to Medals, to Rosaries and Scapularies; they are also affixed to some Prayers, the Devout saying of them being a mean to procure great Indulgences. The granting these is left to the Pope’s Discretion, who ought to distribute them as he thinks may tend most to the Honour of God, and the Good of the Church, and he ought not to be too profuse, much less to be too scanty in dispensing them.\n\nThis has been the received Doctrine and Practice of the Church of *Rome* since the Twelfth Century; and the Council of *Trent* in a hurry, in its last Session, did in very general Words, approve of the Practice of the Church in this Matter, and Decreed that Indulgences should be continued; only they restrained some Abuses, in particular that of selling them; yet even those Restraints were wholly referred to the Popes themselves: So that this crying Abuse, the Scandal of which had occasioned the first beginnings and progress of the Reformation; was upon the matter established; and the correcting the Excesses in it, was trusted to those who had been the Authors of them, and the chief Gainers by them. This Point of their Doctrine is more fully opened than might perhaps seem necessary, if it were not that a great part of the Confutation of some Doctrines, is the exposing of them. For though in Ages and Places of Ignorance, these things have been, and still are Practised with great assurance, and to very extravagant excesses; yet in Countries and Ages of more Light, when they come to be questioned, they are disowned with an assurance equal to that with which they are Practised elsewhere. Among us some will perhaps say, that these are only exemptions from Penance; which cannot be denied to be within the Power of the Church; and they argue, that though it is very fit to make severe Laws, yet the execution of these must be softened in practice. This is all that they pretend to justify, and they give up any further Indulgences, as an abuse of corrupt Times. Whereas at the same time a very different Doctrine is Taught among them, where there is no danger but much profit in owning it. All this is only a pretence; for the Episcopal Power in the inflicting, abating, or commuting of Penance, is stated among them, as a thing wholly different from the power of Indulgences. They are derived from different Originals; and designed for Ends totally different from one another. The one is for the outward Discipline of the Church, and the other is for the inward quiet of Consciences; and in order to their future State. The one is in every Bishop, and the other is asserted to be peculiar to the Pope. Nor will they escape by laying this Matter upon the Ignorance and Abuses of former Times. It was published in Bulls and received by the whole Church: So that if either the Pope, or the diffusive Body of the Church are Infallible, there must be such a Power in the Pope; and the Decree of the Council of *Trent* confirming and approving the Practice of the Church in that Point, must bind them all. For if this Doctrine is False, then their Infallibility must go with it: For in every Hypothesis in which Infallibility is said to be lodged, whether in the Pope, or in Councils, this Doctrine has that Seal to it.\n\nAs for the Doctrine it self, all that has been already said, against the distinction of Temporal and Eternal Punishment, and against Purgatory, overthrows it; since the one is the Foundation on which it is built; and the other is that which it pretends to secure Men from: And therefore this falls with those. All that was said upon the Head of the Sufficiency of the Scriptures comes also in here: For, if the Scriptures ought to be our Rule in any thing, it must be chiefly in those Matters which relate to the Pardon of Sin, to the quiet of our Consciences, and to a future State. Therefore a Doctrine and Practice that have not so much as Colours from Scripture, in a matter of such Consequence, ought to be rejected by us, upon this single Account. If from the Scripture we go to the Practice and Tradition of the Church, we are sure that this was not thought on for above Ten Centuries, all the Indulgences that were then known, being only the abatements of the severity of the Penitentiary Canons: But in the Ages in which aspiring and insolent Popes imposed on Ignorant and Superstitious multitudes, a jumble was made of Indulgences formerly granted, of Purgatory, and of the Papal Authority, that was then very implicitly submitted to; and so out of all that mixture this arose: Which was as ill managed as it was ill grounded. The natural tendency of it, is not only to relax all publick Discipline, but also all secret Penance, when shorter Methods to Peace and Pardon may be more easily purchased. The vast Application to the executing the many trifling performances to which Indulgences are granted, has brought in among them such a Prostitution of Holy Things, that either it must be said, that those are publick Cheats, and that they were so from the beginning, or that their Vertue is now exhausted, though the Bulls that grant them are perpetual: Or else a Man may on very easy Terms preserve himself and redeem his Friends out of Purgatory. If the saying a Prayer before a priviledged Altar, or the Visiting some Churches in the time of Jubilee, with those slight Devotions, that are then enjoined, have such efficacy in them, it is scarce possible for any Man to be in danger of Purgatory.\n\nThe *Third* Head rejected in this Article is the Worshipping of Images. Here those of the Church of *Rome* complain much of the Charge of Idolatry, that our Church has laid upon them, so fully, and so severely in the Homilies. Some among our selves have also thought, that we must either Renounce that Charge, or that we must deny the Possibility of salvation in that Church, and in Consequence to that conclude, that neither the Baptism nor the Orders of that Church are valid: For since Idolaters are excluded from the Kingdom of Heaven, they argue, That if there can be no Salvation where Idolatry is committed, by the whole Body of a Church, then that can be no Church, and in it there is no Salvation. But here we are to consider, before we enter, upon the Specialties of this Matter, that Idolatry is a general Word, which comprehends many several Sorts and Ranks of Sins under it. As Lying is capable of many Degrees, from an officious Lye to the swearing falsly against the Life of an innocent Man, in Judgment: The one is the lowest and the other is the highest Act of that kind: But all are Lying: And yet it would appear an unreasonable Thing, to urge every thing that is said of any Act in General, and which belongs to the higest Acts of it, as if all the Inferior Degrees did necessarily involve the Guilt of the highest. There is another distinction to be made between Actions, as they signify either of themselves, or by the publick Constructions that are put on them, by those who Authorise them; and those same Actions as they may be privately intended by particular Persons. We, in our weighing of Things, are only to consider, what Actions signify of their own Nature, or by Publick Authority, and according to that we must Form our Judgments about them and in particular in the Point of Idolatry; but as for the secret Thoughts or Intentions of Men, we must leave these to the Judgment of God, who only knows them, and who being infinitely Gracious, slow to Anger and ready to Forgive, will we do not doubt make all the Abatements in the weighing Men’s Actions, that there is Reason for. But we ought not to enter into that Matter; we ought neither to aggravate, nor to mollify Things too much: We are to judge of Things as they are in themselves, and to leave the Case of Mens Intentions and secret Notions, to that God who is to Judge them. As for the Business of Images, we know that the Heathens had them of several Sorts. Some they believed were real Resemblances of those Deities that they Worshipped: Those Divinities had been Men, and the Statues made for them resembled them. Other Images they believed had a Divine Vertue affixed to them, perhaps from the Stars, which were believed to be Gods, and it was thought that the Influences of their Aspects and Positions, were by secret Charms called down and fastened to some Figures. Other Images were considered as Emblems, and Representations of their Deities: So that they only gave them occasion to represent them to their Thoughts. These Images thus of different Sorts, were all Worshipped; some more, some less: They kneeled before them; they prayed to them, and made many Oblations to them; they set Lights before them, and burnt Incense to them; they set them in their Temples, Market-places, and High-ways; and they had them in their Houses: They set them off with much Pomp, and had many Processions to their Honour. But in all this, though it is like the Vulgar among them might have gross Thoughts of those Images, yet the Philosophers not only after the Christian Religion had obliged them, to consider well of that Matter, and to express themselves cautiously about it; but even while they were in the peaceable Possession of the World, did believe that the Deity was not in the Image, but was only represented by it: That the Deity was Worshipped in the Image, so that the Honour done the Image did belong to the Deity it self. Here then were two false Opinions: The one was concerning those Deities themselves; the other was concerning this way of Worshipping them; and both were blamed: Not only the Worshipping a false God, but the Worshipping that God by an Image. If Idolatry had only consisted in the acknowledging a false God, and if the Worshipping the true God in an Image, had not been Idolatry, then all the Fault of the Heathenish Idolatries, should have consisted in this, that they Worshipped a false God, but their Worshipping Images should not of it self have been an additional Fault. But in opposition to this, what can we think of those full and copious Words, in which God did not only forbid the having of false Gods, but the making of *a graven Image,*[^26] *or the likeness of any thing in heaven, in earth or under the earth: The bowing down to it, and the worshipping it* are also forbid. Where besides the copiousness of these Words we are to consider, that *Moses* in the rehearsal of that Law in *Deuteronomy,* does over and over again add and insist on this, that *they saw no manner of similitude,* when God spoke of them, *lest they should corrupt themselves and make to them a graven Image*; an enumeration is made of many different likenesses; and after that comes another species of Idolatry; *their worshipping the host of heaven*; and therefore *Moses* charges them in that Chapter again and again, *to take heed,*[^27] *to take good heed to themselves, lest they should forget the covenant of the Lord their God, and make them a graven Image:* And he lays the same charge a third time upon them in the same Chapter. A special Law is also given against the most Innocent of all the Images that could be made: They were required not only not to have Idols, nor graven Images, but *not to rear up a standing image or pillar; nor to set up any image of stone, or any carved stone*; such were the *Baitulia*; the least tempting or ensnaring of all Idols: *They were not to bow down before it*; and the reason given is, *For I am the Lord your God.* The importance of those Laws will appear clearer if they are compared with the practice of those times, and particularly in those symbolical Images, which were sacred Emblems and Hieroglyphicks, that were not meant to be a true representation of the Divine being, but were a combination of many Symbols, intended to represent at once to the thoughts of the Worshipper, many of the Perfections of God: These were most particularly practised in *Egypt,* and to them the copiousness of the Second Commandment seems to have a particular respect, such having been the Images which they have lately seen, and which seem the most excusable of all others; when, I say, all this is laid together, with the Commandment it self, and with those other Laws that accompany and explain it, nothing seems more evident, than that God intended to forbid all outward Representations, that should be set up as the Objects of Worship. It is also very plain, That the Prophets expostulated with the People of *Israel* for their carved and molten Images, as well as for their false *Gods*: And among the Reasons given against Images, one is often repeated, *To whom will ye liken me?* Which seems to import, that by these Images they represented the Living God. And *Isaias* often,[^28] as also both *Jeremiah* and *Habakkuk,* when they set forth the folly of making an Image; of praying to it, and trusting in it, bring in the Greatness and Glory of the Living God, in opposition to these Images. Now, though it is possible enough to apprehend, how that the *Jews* might make Images in imitation of the Heathens, to represent that God whom they served; yet it is no way credible, that they could have fallen into such a degree of Stupidity, as to fancy that a piece of Wood which they had carved into such a Figure was a real Deity. They might think it a God by Representation, as the Heathens thought their Idols were; but more than this cannot be easily apprehended. So that it is most reasonable to think, that they knew the God they had thus made, and prayed to, was only a piece of Wood; but they might well fall into that Corruption of many of the Heathen, of thinking that they honoured God by serving him in such an Image. If the Sin of the *Jews* was only their having other Gods; and if the worshipping an Image was only Evil, because a false Deity was honoured by it, Why is Image-worship condemn’d, with Reasons that will hold full as strong against the Images of the True God, as of false Gods, if it had not been intended to condemn simply all Image-worship? Certainly, if the Prophets had intended to have done it, they could not have expressed themselves more clearly and more fully than they did.\n\nTo this it is to be added, That it seems very clear from the History of the Golden Calf,[^29] that the *Israelites* did not intend by setting it up, to cast off the true *Jehovah, that had brought them out of Egypt.* They plainly said the contrary, and appointed a Feast to *Jehovah.* It is probable they thought *Moses* was either burnt or starv’d on Mount *Sinai,* so they desired some visible Representation of the Deity to go before them; they intended still to serve him, but since they thought they had lost their Prophet and Guide, they hoped that this should have been perhaps as a *Teraphim* to them; yet for all this,[^30] the Calf is called an *Idol*; and they are said *to have changed their glory into the similitude of an ox that eateth grass.* So that here an Emblem of the Deity is called an Idol. They could take the *Calf* for no other, but as a visible Sign or Simbol in which they intended to Worship their God or Elohim,[^31] and the *Lord* or *Jehovah.* Such very probably were also the Calves of *Dan* and *Bethel,* set up by *Jeroboam,* who seemed to have no design to change the Object of their Worship, or the Nature of their Religion; but only to divert them from going up to *Jerusalem,*[^32] and to furnish them with Conveniences to Worship the Living God nearer home. His design was only to establish the Kingdom to himself; and in order to that, we must think that he would venture on no more than was necessary for his purpose. Besides we do clearly see an opposition made between the Calves set up by *Jeroboam,* and the Worship of *Baal* brought from *Tyrus* by *Ahab.* Those who hated that Idolatry, such as *Jehu* and his Family, yet continued in the Sin of *Jeroboam*; and they are represented as *zealous for Jehovah,* though they Worshipped the Calves at *Dan* and *Bethel.* These are called *Idols* by *Hosea.*[^33] From all which it seems to be very evident that the Ten Tribes still feared and worshipped the true *Jehovah.* This appears yet more clear from the sequel of their History when they were carried away by the Kings of *Assyria*; and new Inhabitants were sent to People the Country, who brought their Idols along with them, and did not acknowledge *Jehovah the true God*; but upon their being plagued with Lions, to prevent this,[^34] the King of *Assyria* sent one of the Priests, that had been carried out of the Country, who taught them how they should *fear the Lord:* out of which that mixture arose, that they *feared the Lord, and served their own Images.* This proves beyond all contradiction, that the Ten Tribes did still Worship *Jehovah* in those Calves that they had at *Dan* and *Bethel:* And thus it appears very clear that through the whole Old Testament, the use of all Images in Worship was expresly forbid; and that the Worshipping them, even when the true God was worshipped by them, was called Idolatry. The words in which this matter is expressed are copious and full, and the reasons given for the Precept, are taken from the Nature of God, who could be likened to nothing, and who had shewed no similitude of himself when he appeared to their Fathers and delivered the Law to them.\n\nThe New Dispensation does in all respects carry the Ideas of God and of true Religion, much higher, and raises them much above those compliances that were in the Old, to Mens Senses, and to sensitive natures; and it would seem to contradict the whole design of it, if we could imagine that such things were allowed in it, which were so expresly forbid in the Old. Upon this occasion it is remarkable, that the two fullest passages in the New Testament concerning Images, are written upon the occasion of the most refined Idolatry that was then in the World, which was at *Athens.* When St. *Paul* was there his Spirit was moved within him, when he saw that City *full of Idols:* He upon that charges them for thinking that the *Godhead was like unto gold or silver, or stone graven by art or man’s device:*[^35] He argues from the Majesty of God, who made the World and all things therein, and was the Lord of Heaven and Earth, and therefore was not to be *Worshipped by mens hands* (that is, Images made by them) *who needed nothing since he gives us life, breath* (or the continuance of Life) *and all things.* He therefore condemns that way of Worship as an effect of *Ignorance,* and tells them *of a day in which God will judge the World.* It is certain that the *Athenians* at that time did not think their Images were the proper resemblances of the Divinity. *Tully,*[^36] who knew their Theology well, gives us a very different account of the notion that they had of their Images: Some Images were of no Figure at all, but were only Stones and Pillars that had no particular shape; others were Hieroglyphicks made up of many several Emblems, of which some signified one perfection of the Deity, and some another; and others were indeed the Figures of Men and Women; but even in these the Wiser among them said, they Worshipped One Eternal Mind, and under him some Inferior Beings, Demons, and Men; who they believed were subordinate to God, and governed this World. So it could not be said of such Worshippers, that they thought that the Godhead was like unto their Images; since the best Writers among them tell us plainly, that they thought no such thing. St. *Paul* therefore only argues in this against Image-Worship in it self, which does naturally lead Men to these low thoughts of God; and which is a very unreasonable thing in all those who do not think so of him. It is contrary to the Nature and Perfections of God: Few men can think God is like to those Images, therefore that is a very good Argument against all Worshipping of them. And we may upon very sure grounds say, that the *Athenians* had such elevated Notions both of God and of their Images, that whatsoever was a good Argument against Image-Worship among them, will hold good against all Image-Worship whatsoever.\n\nBut as St. *Paul* staid long enough at *Athens* to understand their Opinions well, and that no doubt he learned their Doctrine very particularly from his Convert *Dionysius,* so at his coming to *Corinth* from thence, when he had learned from *Aquila* and *Priscilla* the state of the Church in *Rome,* and no doubt had learned among other things that the *Romans* admired the *Greeks,* and made them their Patterns; he in the beginning of his Epistle to them, having still deep impressions upon his Spirit of what he had seen and known at *Athens,* arraigns the whole *Greek* Philosophy;[^37] and specially those among them *who professed themselves wise, but became fools; who though they knew God, yet glorified him not as God, nor were thankful; but became vain in their imaginations, so that their foolish heart was darkened.* They had high speculations of the Unity and Simplicity of the Divine Essence; but they set themselves to find such excuses for the Idolatry of the Vulgar, that they not only continued to comply with them in the grossest of all their practices, but they studied more laboured Defences for them, than the ruder multitudes could ever have fallen upon. They knew the true God, for God had shewed to them, *that which might be known of him; but they held the truth in unrighteousness, and changed the glory of the incorruptible God, into an image made like to corruptible man, and to birds and fourfooted beasts, and to creeping things:* Which seems to be a description of Hieroglyphick Figures, the most excusable of all those Images by which they represented the Deity. This St. *Paul* makes to be the original of all the Corruption and Immorality that was spread over the *Gentile* World, which came in, partly as the natural consequence of Idolatry, of its debasing the Ideas of God, and wounding true Religion and Virtue in its source and first seeds, and partly as an effect of the just Judgments of God upon those who thus dishonoured him, That was to a very monstrous degree spread over both *Greece* and *Rome.* Of these St. *Paul* gives us some very enormous Instances, with a Catalogue of the Vices that sprang from those vitiated Principles. These two passages, the one of St. *Paul*’s Preaching, and the other of his Writing, being both applied to those who had the finest Speculations among the Heathen, do evidently demonstrate how contrary the Christian Doctrine, is to the Worshipping of Images of all sorts, how speciously soever that may be disguised.\n\nIf these things wanted an Explanation, we find it given us very fully in all the Writings of the Fathers during their Disputes with the Heathens; They do not only charge them with the false Notions that they had of God, the many Deities they Worshipped, the absurd Legends that they had concerning them; but in particular they dwell long upon this of the Worshipping God in or by an Image, with Arguments taken both from the pure and spiritual Nature of God, and from the plain Revelation he made of his Will in this matter. Upon this Argument many long Citations might be gathered from *Justin Martyr,*[^38] from *Clemens* of *Alexandria, Origen, Tertullian, Cyprian, Arnobius, Minutius Felix, Lactantius, Eusebius, Ambrose,* and St. *Austin.* Their Reasonings are so clear and so full, that nothing can be more evident, than that they condemned all the use of Images in the Worship of God: And yet both *Celsus, Porphiry, Maximus Tyrius,* and *Julian,* told them very plainly, that they did not believe that the Godhead was like their Images, or was shut up within them; they only used them as helps to their Imagination and Apprehension, that from thence they might form suitable thoughts of the Deity. This did not satisfy the Fathers, who insisted on it to the last, that all such Images as were made the objects of Worship, were Idols; so that if in any one thing we have a very full account of the sense of the whole Church for the first Four Centuries, it is in this matter. They do not speak of it now and then only by the way, as in a Digression; in which the heat of Argument, or of Rhetorick may be apt to carry men too far; they set themselves to treat of this Argument very nicely; and they were engaged in it with Philosophers, who were as good at Subtleties and Distinctions as other Men. This was one of the main parts of the Controversy; so if in any Head whatsoever, they writ exactly upon those Subjects. They attack’d the established Religion of the *Roman* Empire; and this was not to be done with Clamour, nor could they offer at it in a plain contradiction to such Principles as are consistent with the Christian Religion, if the Doctrine of the *Roman* Church is true. Here then we have not only the Scripture but Tradition fully of our side.\n\nSome pretended Christians, it is true, did very early Worship Images; but those were the *Gnosticks,* held in detestation by all the Orthodox. *Irenaeus, Epiphanius,* and St. *Austin* tell us,[^39] that they Worshipped the Images of Christ, together with *Pythagoras, Plato* and *Aristotle:* Nor are they only blamed for Worshipping the Images of Christ, together with these of the Philosophers, but they are particularly blamed for having several sorts of Images, and Worshipping these as the Heathens did; and that among these there was an Image of Christ, which they pretended to have had from *Pilate.* Besides these Corrupters of Christianity, there were no others among the Christians of the first Ages that Worshipped Images. This was so well known to the Heathens, that they bring this, among other things, as a reproach against the Christians, that they had no Images: Which the first Apologists are so far from denying, that they answered them, That it was impossible for him who knew God, to Worship Images. But as human Nature is inclined to visible Objects of Worship, so it seems some began to Paint the Walls of their Churches with Pictures, or at least moved for it. In the beginning of the Fourth Century this was condemned by the Council of *Eliberis,* Can. 36. *It pleases us to have no Pictures in Churches, lest that which is Worshipped should be Painted upon the Walls.* Towards the end of that Century, we have an account given us by *Epiphanius,*[^40] of his Indignation occasioned by a Picture that he saw upon a Veil at *Anablatha.* He did not much consider whose Picture it was, whether a Picture of Christ, or of some Saint; he positively affirms it was against the Authority of the Scriptures, and the Christian Religion, and therefore he tore it, but supplied that Church with another Veil. It seems private Persons had Statues of Christ and the Apostles;[^41] which *Eusebius* censures where he reports it, as a *remnant of Heathenism.* It is plain enough from some passages in St. *Austin,* that he knew of no Images in Churches in the beginning of the Fifth Century. It is true they began to be brought before that time into some of the Churches of *Pontus* and *Cappadocia,* which was done very probably to draw the Heathens, by this piece of conformity to them, to like the Christian Worship the better. For that humour began to work, and appeared in many Instances of other kinds as well as in this.\n\nIt was not possible that People could see Pictures in their Churches long without paying some marks of respect to them, which grew in a little time to the downright worship of them. A famous instance we have of this in the Sixth Century; *Serenus,* Bishop of *Marseilles,* finding that he could not restrain his People from the Worship of Images, broke them in pieces; upon which Pope *Gregory* writ to him, blaming him indeed for breaking the Images,[^42] but commending him for not allowing them to be worshipped: This he prosecutes in a variety of very plain Expressions; *It is one thing to worship an Image, and another thing to learn by it, what is to be worshipped:* He says they were set up not to be worshipped, but to instruct the Ignorant, and cites our Saviour’s Words, *Thou shalt worship the Lord thy God, and him only shalt thou serve,* to prove that it was not lawful to worship the work of mens hands. We see by a fragment cited in the Second *Nicene* Council, that both *Jews* and *Gentiles* took advantages from the Worship of Images, to reproach the Christians soon after that time. The *Jews* were scandalized at their Worshipping Images, as being expresly against the Command of God. The *Gentiles* had also by it great advantages of turning back upon the Christians all that had been written against their Images in the former Ages.\n\nAt last in the beginning of the Eighth Century, the famous Controversy about the having or breaking of Images grew hot. The Churches of *Italy* were so set on the worshipping of them,[^43] that Pope *Gregory* the Second gives this for the reason of their Rebelling against the Emperor, because of his opposition to Images. And here in little more than an Hundred Years, the See of *Rome* changed its Doctrine, Pope *Gregory* the Second being as positive for the worshipping them, as the first of that Name had been against it. Violent Contentions arose upon this Head. The breakers of Images were charged with *Judaism, Samaritanism,* and *Manicheism*; and the worshippers of them were charged with *Gentilism* and *Idolatry.* One General Council at *Constantinople* consisting of about Three hundred and thirty eight Bishops, condemned the Worshipping them as Idolatrous; but another at *Nice* of Three hundred and fifty Bishops, though others say they were only Three hundred, asserted the Worship of them. Yet as soon as this was known in the *West,* how active soever the See of *Rome* was for establishing their Worship, a Council of about Three hundred Bishops met at *Francfort,* under *Charles* the *Great,* which condemned the *Nicene Council,* together with the Worship of Images. The *Gallican Church* insisted long upon this matter; Books were published in the Name of *Charles* the *Great* against them. A Council held at *Paris* under his Son did also condemn Image-worship as contrary to the Honour that is due to God only, and to the Commands that he has given us in Scripture. The *Nicene* Council was rejected here in *England,* as our Historians tell us, because it asserted the Adoration of Images, *which the Church of God abhors. Agobard* Bishop of *Lions,* and *Claud* of *Turin,* writ against it; the former writ with great vehemence: The Learned Men of that Communion do now acknowledge, that what he writ was according to the sense of the *Gallican* Church in that Age: And even *Jonas* of *Orleans,* who studied to moderate the matter, and to reconcile the *Gallican* Bishops to the See of *Rome,* yet does himself declare against the Worship of Images.\n\nWe are not concerned to examine how it came that all this vigorous opposition to Image-worship, went off so soon. It is enough to us that it was once made so resolutely; let those who think it so incredible a thing, that Churches should depart from the received Traditions, answer this as they can. As for the Methods then used, and the Arguments that were then brought to infuse this Doctrine into the World,[^44] he who will read the History and Acts of the *Nicene* Council, will find enough to incline him to a very bad Opinion, both of the Men and of their Doctrine; though he were ever so much inclined to think well of them.[^45] After all, though that Council laid the Foundation of Image-worship, yet the Church of *Rome* has made great Improvements in it since. Those of *Nice* expressed a detestation of an Image made to represent the Deity; they go no higher than the Images of Christ and the Saints; whereas since that time the Deity and the Trinity have been represented by Images and Pictures; and that not only by connivance, but by Authority in the Church of *Rome. Bellarmine, Suarez,* and others,[^46] prove the Lawfulness of such Images from the general practice of the Church. Others go further, and from the caution given in the Decree of the Council of *Trent,* concerning the Images of God, do infer that they are allowed by that Council, provided they be decently made. Directions are also given concerning the use of the Image of the Trinity in Publick Offices among them. In a word, all their late Doctors agree, That they are lawful, and reckon the calling that in question to be not only rashness, but an error; and such as have held it unlawful to make such Images, were especially condemned at *Rome, December* 17. 1690. The varieties of those Images, and the boldness of them are things apt to give horror to modest Minds, not accustomed to such Attempts. It must be acknowledged, that the Old Emblematical Images of the *Egyptians,* and the grosser ones now used by the *Chineses,* are much more instructing, and much less scandalous Figures.\n\n[^47]As the *Roman* Church has gone beyond the *Nicene* Council in the Images, that they allow of, so they have also gone beyond them in the degrees of the Worship that they offer to them. At *Nice* the Worship of Images was very positively decreed, with Anathema’s against those who did it not: A bare Honour they reckoned was not enough. They thought it was a very valuable Argument, that was brought from those words of Christ to the Devil,[^48] *Thou shalt worship the Lord thy God, and him only shalt thou serve*; that here Service is only appropriated to God, but not Worship. Among the Acts of Worship they reckon the Oblation of Incense and Lights; and the reason given by them for all this, is, because the *Honour of the Image or Type, passes to the Original or Prototype:* So that plain and direct Worship was to terminate on the Image it self:[^49] And *Durandus* passed for little less than a Heretick, because he thought that Images were worshipped only improperly and abusively, because, at their presence we call to mind the Object represented by them, which we worship before the Image, as if the Object it self were before us.\n\nThe Council of *Nice* did plainly assert the direct Worship of Images, but they did as positively declare, That they meant only that it should be an honorary Adoration, and not the true *Latria,* which was only due to God. And whatever some Modern *Representers* and *Expositors* of the *Roman* Doctrine may say, to soften the harshness of the Worship of Images, it is very copiously proved, both from the Words of the Council of *Nice,*[^50] and from all the Eminent Writers in that Communion, ever from the time of *Aquinas,*[^51] and of the Modern Schoolmen, and Writers of Controversy, that direct Worship ought to be offered to the Image it self. This reserve of the *Latria* to God, being an evident proof, that all inferior Acts of Worship were allowed them. But this reserve does no way please the later Writers; for *Aquinas,* and many from him, do teach, that the same Acts and Degrees of Worship which are due to the Original, are also due to the Image; they think an Image has such a relation to the Original, that both ought to be worshipped in the same Act, and that to Worship the Image with any other sort of Acts, is to Worship it on its own account, which they think is Idolatry. Whereas others adhering to the *Nicene* Doctrine, think that the Image is to be worshipped with an inferior Degree, that otherwise Idolatry must follow. So here the danger of Idolatry is threatned of both sides; and since one of them must be chosen, thus it will follow, that let a Man do what he can he must commit Idolatry, according to the Opinion of some very Subtile and Learned Men among them.\n\nThe Council of *Trent* did indeed decline to give a clear Decision in this Matter,[^52] and only decreed, that *due Worship* should be given to Images; but did not determine what that *due Worship* was. And though it appears by the Decree, that there were Abuses committed among them in that Matter, yet they only appoint some Regulations, concerning such Images as were to be suffered, and that others were to be removed; but they left the Divines to fight out the Matter concerning the *due Worship* that ought to be given to Images. They were then in hast, and intended to offend no Party; and as they would not justifie all that had been said or done concerning the Worship of Images, so they would condemn no part of it;[^53] yet they confirmed the *Nicene* Council, and in particular made use of that Maxim of theirs, that the *Honour of the Type goes to the Prototype*;[^54] and thus they left it as they found it. So that the Dispute goes on still as hot as ever. The Practice of the *Roman* Church is express for the *Latria* to be given to Images; and therefore all that write for it, do frequently cite that Hymn, *Crux Ave spes unica, auge piis justitiam,*[^55] *reisque dona veniam.* It is expresly said in the Pontifical, *Cruci debetur Latria,* and the Prayers used in the Consecration of a Cross; it is prayed, That the *Blessing of that Cross on which Christ hung, may be in it, that it may be a healthful Remedy to Mankind, a Strengthner of Faith, an Increaser of Good Works, the Redemption of Souls, and a Comfort, Protection, and Defence against the Cruelty of our Enemies.* These with all the other Acts of Adoration used among them, seem to favour those who are for a *Latria* to be given to all those Images, to the Originals of which it is due; and in like the Proportion for *Dulia* and *Hyperdulia* to other Images. It is needless to prosecute this Matter further.\n\nIt seemed necessary to say so much, to justify our Church which has in her Homilies laid this Charge of Idolatry, very severely on the Church of *Rome*; and this is so high an Imputation, that those who think it false, as they cannot without a good Conscience, Subscribe, or require others to Subscribe the Article, concerning the Homilies, so they ought to retract their own Subscriptions, and to make Solemn Reparations in Justice and Honour, for laying so heavy an Imputation unjustly upon that whole Communion.\n\nThere is nothing that can be brought from Scripture, that has a shew of an Argument for supporting Image-Worship, unless it be that of the *Cherubims* that were in the *holiest of all*; and that as is supposed were worshipped, at least by the High Priest when he went thither, once a Year, if not by the whole People. But first there is a great difference to be made, between a Form of Worship immediately prescribed by God, and another Form that not only has no warrant for it, but seems to be very expresly forbidden. It is plain, the *Cherubims* were not seen by the People, and so they could be no visible Object of Worship to them.[^56] They were scarce seen by the High Priest himself, for the Holiest of all was quite dark; no light coming into it, but what came through the Veil from the Holy Place, and even that had very little Light. Nor is there a word concerning the High Priests Worshipping, either the Ark, or the *Cherubim.* It is true, there is a place in the *Psalms* that seems to favour this; as it is rendred by the Vulgar, *worship his footstool,*[^57] *for it is holy*; but both the *Hebrew,* and the *Septuagint* have it, as it is in our Translation, *worship at his footstool, for he is holy*; and all the *Greek* Fathers cite these Words so. Many of the *Latin* Fathers do also cite them according to the *Greek*; and the last Words of the *Psalm,* in which the same words are repeated, make the Sense of it evident: For there it is thus varied, *Exalt ye the Lord our God, and worship at his holy hill, for the Lord our God is holy.* These words coming so soon after the former, are a Paraphrase to them, and determine their Sense. No doubt the High Priest worshipped God, who dwelt between the *Cherubims,* in that Cloud of Glory in which he shewed himself visibly present in his Temple; but there is no sort of reason to think, that in so Majestick a Presence, Adoration could be offered to any thing else; or that after the High Priest had adored the Divine Essence so manifested, he would have fallen to Worship the Ark, and the *Cherubims.* This agrees ill with the Figure that is so much used in this Matter of a King, and his Chair of State; for in the Presence of the King, all Respects terminate in his Person, whatsoever may be done in his Absence.\n\nAnd thus, this being not so much as a Precedent, much less an Argument for the use of Images; and there being nothing else brought from Scripture, that with any sort of wresting can be urged for it, and the Sense and Practice of the whole Church being so express against it, the Progress of it having been so long, and so much disputed, the tendency of it to Superstition and Abuse, being by their own Confession so visible; the Scandal that it gives to *Jews* and *Mahometans* being so apparent, and it carrying in its outward appearances such a Conformity (to say at present no more) to Heathenish Idolatry, we think we have all possible advantages in this Argument. We adhere to that Purity of Worship which is in both Testaments so much insisted on, we avoid all Scandal, and make no Approaches to Heathenism, and follow the Pattern set us by the Primitive Church. And as our simplicity of Worship needs not be defended, since it proves it self; so no proofs are brought for the other side, but only a pretended usefulness in outward Figures, to raise the Mind by the Senses to just Apprehensions of Spiritual Objects; which allowing it true, will only conclude for the Historical Use of Images, but not for the directing our Worship towards them. But the effect is quite contrary to the pretence, for instead of raising the Mind by the Senses, the Mind is rather sunk by them into gross Ideas.\n\nThe Bias of Human Nature lies to Sense, and to form gross Imaginations of Incorporeal Objects; and therefore instead of gratifying these, we ought to wean our Minds from them, and to raise them above them all we can. Even Men of Speculation and Abstraction feel Nature in this grows too hard for them; but the Vulgar is apt to fall so headlong into these Conceits, that it looks like the laying of Snares for them, to furnish them with such methods and helps for their having gross Thoughts of Spiritual Objects. The fondness that the People have for Images, their readiness to believe the most incredible Stories concerning them, the expence they are at to Enrich and Adorn them, their Prostrations before them, their Confidence in them, their humble and tender Embracing and Kissing of them, their pompous and heathenish Processions to do them Honour, the Fraternities erected for particular Images, not to mention the more universal and established Practices of directing their Prayers to them, of setting Lights before them, and of Incensing them; these, I say, are things too well known, to such as have seen the way of that Religion, that they should need to be much enlarged on; and yet they are not only allowed of, but encouraged. Those among them who have too much good sense that they should sink into those foolish apprehensions themselves, yet must not only bear with them, but often comply with them to avoid the giving of Scandal, as they call it; not considering the much greater Scandal that they give, when they encourage others by their practice to go on in these Follies. The enlarging into all the corruptions occasioned by this way of Worship would carry me far, but it seems not necessary, the thing is so plain in it self.\n\nThe next Head in this Article is a full instance of it, which is the Worship of Relicks. It is no wonder that great care was taken in the beginnings of Christianity, to shew all possible respect and tenderness even to the Bodies of the Martyrs. There is something of this planted so deep in Human Nature, that though the Philosophy of it cannot be so well made out, yet it seems to be somewhat more than an universal Custom; Humanity is of its side, and is apt to carry Men to the profusions of Pomp and Cost; all Religions do agree in this, so that we need not wonder if Christians in the first fervour of their Religion, believing the Resurrection so firmly as they did, and having a high sense of the Honour done to Christ and his Religion by the sufferings of the Martyrs; if, I say,[^58] they studied to gather their Bones and Ashes together, and Bury them decently. They thought it a sign of their being joined with them in one Body, to hold their Assemblies at the places where they were buried:[^59] This might be also considered as a motive to encourage others to follow the example that they had given them, even to Martyrdom: And therefore all the marks of Honour were put even upon their Bodies that could be thought on, except Worship. After the Ages of Persecution were over, a fondness of having and keeping their Relicks, began to spread it self in many places. Monks fed that humour by carrying them about. We find in St. *Austin*’s Works that Superstition was making a great progress in *Africk* upon these heads, of which he complains frequently.[^60] *Vigilantius* had done it more to purpose in *Spain*; and did not only complain of the excesses, but of the thing in it self.[^61] St. *Jerom* fell unmercifully upon him for it, and sets a high value upon Relicks, yet he does not speak one word of worshipping them; he denies and disclaims it, and seems only to allow of a great fondness for them; and with most of that Age, he was very apt to believe, that Miracles were oft wrought by them. When Superstition is once suffered to mix with Religion, it will be still gaining ground, and it admits of no bounds: So this matter went on, and new Legends were invented; but when the Controversy of Image-worship began, it followed that as an accessary. The Enshrining of Relicks occasioned the most excellent sort of Images; and they were thought the best preservatives possible both for Soul and Body; no Presents grew to be more valued than Relicks; and it was an easy thing for the Popes to furnish the World plentifully that way, but chiefly since the discovery of the *Catacombs,* which has furnished them with Stores not to be exhausted. The Council of *Trent* did in this, as in the point of *Images:* it appointed *Relicks* to be *Venerated,* but did not determine the degree; so it left the World in possession of a most excessive dotage upon them. They are used every where by them as sacred Charms, Kissed and Worshipped, they are served with Lights and Incense.\n\nIn opposition to all this we think, that all decent Honours are indeed due to the Bodies of the Saints, which were once the *Temples of the Holy Ghost:*[^62] But since it is said, that God took that care of the *Body of Moses,* so as to Bury it in such a manner that no Man knew of his Sepulchre, there seems to have been in this a peculiar caution guarding against that Superstition, which the *Jews* might very probably have fallen into with relation to his Body. And this seems so clear an indication of the Will of God in this matter, that we reckon we are very safe when we do no further honour to the Body of a Saint, than to Bury it. And though that Saint had been ever so Eminent, not only for his Holiness, but even for Miracles wrought by him, by his shadow, or even by looking upon him; yet the History of the *Brazen Serpent* shews us, that a fondness even on the Instruments, that God made use of to work Miracles by,[^63] degenerates easily to the superstition of burning Incense to them; but when that appears it is to be check’d, even by breaking that which was so abused. *Hezekiah* is commended for breaking in pieces that noble Remain of *Moses*’s time till then preserved; neither its Antiquity, nor the signal Miracles once wrought by it, could balance the ill use that was then made of it: That good King broke it, for which he might have had a worse Name than an *Iconoclast,* if he had lived in some Ages. It is true Miracles were of old wrought by *Aaron’s Rod,* by *Elisha’s Bones* after his death, and the one was preserved but not worshipped;[^64] nor was there any Superstition that followed on the other. Not a word of this fondness appears in the beginnings of Christianity; though it had been an easy thing at that time to have furnished the World with pieces of our Saviour’s Garments, Hair, or Nails; and great store might have been had of the Virgin’s and the Apostle’s Relicks: St. *Stephen*’s and St. *James*’s Bones might have been then parcelled about: And if that Spirit had then reigned in the Church, which has been in the *Roman* Church now above a Thousand Years, we should have heard of the Relicks that were sent about from *Jerusalem* to all the Churches. But when such things might have been had in great abundance, and have been known not to be Counterfeits, we hear not a word of them. If a fondness for Relicks had been in the Church upon Christ’s Ascension, what care would have been taken to have made great Collections of them!\n\nThen we see no other care about the Body of St. *Stephen* but to Bury it; and not long after that time upon St. *Polycarp*’s Martyrdom, when the *Jews* who had set on the Prosecution against him, suggested, that if the Christians could gain his Body, they would perhaps forsake Christ and worship him; they rejected the accusation with horror, for in the Epistle which the Church of *Smirna* writ upon his Martyrdom, after they mention this Insinuation, they have those remarkable words, which belong both to this head and to that which follows it of the Invocation and Worship of Saints.[^65] *These Men know not that we can neither forsake Christ, who suffered for the salvation of all that are saved, the Innocent for the Guilty, nor worship any other; Him truly being the Son of God we adore: But the Martyrs, and Disciples, and Followers of the Lord, we justly love, for that extraordinary good mind, which they have expressed toward their King and Master, of whose happiness God grant that we may partake, and that we may learn by their Examples.* The *Jews* had so persuaded the *Gentiles* of *Smirna* of this matter, that they burnt St. *Polycarp*’s Body; but the Christians gathered up his Bones with much respect, so that it appeared how they honoured them, though they could not worship them; and they buried them in a convenient place, which they intended to make the place where they *should hold by the Blessing of God, the Yearly Commemoration of that Birth-day of his Martyrdom, with much Joy and Gladness, both to Honour the Memory of those who had overcome in that Glorious Engagement, and to Instruct and Confirm all others by their Example.* This is one of the most valuable Pieces of true and genuine Antiquity; and it shews us very fully the Sense of that Age both concerning the Relicks, and the Worship of the Saints. In the following Ages, we find no Characters of any other regard to the Bones or Bodies of the Saints, but that they buried them very decently, and did annually commemorate their Death, calling it their *Birth-day.* And it may incline Men strongly to suspect the many Miracles that were published in the Fourth Century, as wrought at the Tombs, or Memories of the Martyrs, or by their Relicks, that we hear of none of those in the former Three Centuries; for it seems there was more occasion for them during the Persecution, than after it was over; it being much more necessary than to furnish Christians with so strong a Motive as this must have been, to *resist even to Blood,* when God was pleased to Glorify himself so signally in his Saints. This, I say, forces us to fear, that Credulity and Imagination, or somewhat worse than both these, might have had a large share in those extraordinary things that are related to us by great Men in the Fourth Century. He must have a great Disposition to believe wonderful things, that can digest the extraordinary Relations that are even in St. *Basile,* St. *Ambrose,* and St. *Austin*; and most signally in St. *Jerom,*[^66] for instance, That after one had stolen *Hilarion*’s Body out of *Cyprus,* and brought it to *Palestine,* upon which *Constantia* that went formerly constantly to his Tomb, was ready to have broke her heart; God took such pity on her, that as the true Body wrought great Miracles in *Palestine,* so likewise very great Miracles continued still to be wrought at the Tomb, where it was at first laid. One in respect to those Great Men is tempted to suspect that many things might have been foisted into their Writings in the following Ages. A great many Practices of this kind have been made manifest beyond Contradiction. Whole Books have been made to pass for the Writings of Fathers, that do evidently bear the Marks of a much later date, where the Fraud was carried too far not to be discovered. At other times parcels have been laid in among their genuine Productions, which cannot be so easily distinguished; they not being liable to so many Critical Enquiries, as may be made on a larger Work. It is a little unaccountable how so many marvellous things should be published in that Age; and yet that St. *Chrysostom,* who spent his whole Life between two of the publickest Scenes of the World,[^67] *Antioch* and *Constantinople,* and was an active and inquisitive Man, should not so much as have heard of any such wonderful Stories; but should have taken pains to remove a prejudice out of the Minds of his Hearers, that might arise from this, that whereas they heard of many Miracles that were wrought in the times of the Apostles, none were wrought at that time; upon which he gives very good reasons why it was so. His saying so positively, *That none were wrought at that time,* without so much as a *Salvo* for what he might have heard from other Parts, shews plainly, that he had not heard of any at all. For he was Orator enough to have made even looser Reports look probable. This does very much shake the Credit of those amazing Relations that we find in St. *Jerom,* St. *Ambrose,* and St. *Austin.* It is true, there seems to have been an Opinion very generally received both in the *East* and the *West,* at that time, which must have very much heightned the growing Superstition for Relicks. It was a Remnant both of *Judaism* and *Gentilism,* that the Souls of the Martyrs hovered about their Tombs, called their Memories; and that therefore they might be called upon, and spoke to there. This appears even in the Council of *Elliberis,* where the Superstition of lighting Candles about their Tombs in Day-light is forbidden; the reason given, is, because the *Spirits were not to be disquieted.* St. *Basil,* and the other Fathers, that do so often mention the going to their Memories,[^68] do very plainly insinuate their being present at them, and hearing themselves called upon. This may be the reason why among all the Saints that are so much magnified in that Age, we never find the Blessed Virgin so much as once mentioned. They knew not where her Body was laid, they had no Tomb for her, no nor any of her Relicks or Utensils. But upon the occasion of *Nestorius*’s denying her to be the *Mother of God*; and by carrying the Opposition to that too far, a Superstition for her was set on foot, it made a progress sufficient to ballance the slowness of its beginning; the whole World was then filled with very extravagant Devotions for her.\n\nThe great noise we find concerning Relicks in the end of the Fourth Century, has all the Characters of Novelty possible in it; for those who speak of it, do not derive it from former times. One circumstance in this is very remarkable, that neither *Trypho, Celsus, Lucian,* nor *Cecilius,* do object to the Christians of their time, their fondness for dead Bodies, or praying about their Tombs, which they might well have alledged in opposition to what the Christians charged them with, if there had been any occasion for it. Whereas this Custom was no sooner begun, than both *Julian* and *Eunapius* reproach the Christians for it. *Julian,* it is true,[^69] speaks only of their calling on God over Sepulchres: *Eunapius* writ after him, and it seems in his time, that which *Julian* sets forth as a calling upon God, was advanced to an Invocation of them. He says, They *heaped together the Bones and Sculls of Men, that had been punished for many Crimes,* (it was natural enough for a spiteful Heathen, to give this Representation of their Martyrdom) *holding them for Gods:* And after some scurrilous Invectives against them, he adds, *they are called Martyrs, and made the Ministers▪ and Messengers of Prayer to the Gods.* This seems to be a very evident proof of the Novelty of this matter. As for the adoring them, when *Vigilantius* asked, *Why dost thou Kiss and Adore a little Dust put up in fine Linnen?* St. *Jerom,* though excessively fond of them, denies this very positively, and that in very injurious Terms, being offended at the injustice of the Reproach. Yet as long as the Bodies of the Martyrs were let lie quietly in their Memories, the fond Opinion of their being present and hearing what was said to them, made the Invocating them look like one Mans desiring the Assistance of another good Man’s Prayers; so that this Step seemed to have a fair colour: But when their Bodies were pulled asunder and carried up and down; so that it was believed Miracles abounded every where about them; and when their Bones and Relicks grew to encrease and multiply, so that they had more Bones and Limbs than God and Nature had given them; then new *Hypotheses* were to be found out to justify the calling upon them every where, as their Relicks were spread. St. *Jerom* in his careless way says,[^70] *they followed the lamb whithersoever he went,* and seems to make no doubt of their being, if not every where, yet in several places at once.[^71] But St. *Austin* who could follow a consequence much further in his Thoughts, though he doubted not but that Men were much the better for the Prayers of the Martyrs, yet he confesses that it passed the strength of his Understanding to determine, whether they heard those who called upon them at their Memories, or wheresoever else they were believed to have appeared, or not? But the Devotions that are spoken of by all of that Age, are related, as having been offered at their Memories, so that this seems to have been the general Opinion, as well as it was the common Practice of that Age, though it is no wonder if this Conceit once giving some colour and credit, to the Invocating them, that did quickly encrease it self to a general Invocation of them every where. And thus a fondness for their Relicks, joined with the opinion of their Relation and nearness to them, did in a short time grow up to a direct worshipping of them: And by the fruitfulness that always follows Superstition, did spread it self further, to their Cloaths, Utensils, and every thing else that had any relation to them.\n\nThere was cause given in St. *Austin*’s time to suspect that many of the Bones which were carried about by Monks,[^72] were none of their Bones but Impostures: Which very much shakes the Credit of the Miracles wrought by them; since we have no reason to think that God would support such Impostures with Miracles: As on the other hand there is no reason to think that false Relicks would have passed upon the World, if Miracles had been believed to accompany true ones, unless they had their Miracles likewise, to attest their Value; so let this Matter be turned which way it may, the credit both of Relicks and of the Miracles wrought by them, is not a little shaken by it. But in the following Ages we have more than Presumptions, that there was much of this false Coin that went abroad in the World. It was not possible to distinguish the False from the True. The freshness of Colour and Smell so often boasted might have been easily managed by Art; the varieties of those Relicks, the different Methods of discovering them, the Shinings that were said to be about their Tombs, with the Smells that broke out of them, the many Apparitions that accompanied them, and the signal Cures that were wrought by them; as they grew to fill the World with many Volumes of Legends, many more lying yet in the Manuscripts in many Churches, than have been published; all these I say carry in them such Characters of Fraud and Imposture, on the one hand, and of Cruelty and Superstition on the other, so much Craft and so much Folly, that they had their full Effect upon the World; even in contradiction to the clearest Evidence possible: The same Saints having more Bodies and Heads than one, in different Places; and yet all equally celebrated with Miracles. A great profusion of Wealth and Pomp was laid out in honouring them; new Devotions were still invented for them: And though these things are too palpably False to be put upon us now, in Ages of more Light, where every thing will not go down because it is confidently affirmed; yet as we know how great a Part of the Devotion of the *Latin* Church, this continued to be for many Ages before the Reformation, so the same Trade is still carried on, where the same Ignorance and the same Superstition does still continue.\n\nI come now to consider the last Head of this Article, which is the Invocation of Saints; of which much has been already said by an Anticipation: For there is that Connection between the Worship of Relicks and the Invocation of Saints, that the treating of the one, does very naturally carry one to say somewhat of the other. It is very evident that Saints were not Invocated in the Old Testament. God being called so oft, the God of *Abraham, Isaac* and *Jacob* seems to give a much better warrant for it, than any thing that can be alledged from the New Testament. *Moses* was their Lawgiver and their Mediator and Intercessor with God; and his Intercession as it had been very effectual for them, so it had shewed it self in a very extraordinary Instance of his desiring that his Name might be *blotted out of the Book which he had written* rather than the People should perish;[^73] when God had offered to him, that he would raise up a New Nation to himself, out of his Posterity. God had also made many Promises to that Nation by him: So that it might be natural enough considering the Genius of Superstition, for the *Jews* to have called to him in their Miseries, to obtain the Performance of those Promises made by him to them. We may upon this refer the Matter to every Mans judgment, whether *Abraham* and *Moses* might not have been much more reasonably Invocated by the *Jews* according to what we find in the Old Testament, than any Saint can be, under the New: Yet we are sure they were not prayed to. *Elijah*’s going up to Heaven in so miraculous a manner, might also have been thought a good Reason for any to have prayed to him: But nothing of that kind was then practised. They understood Prayer to be a Part of that Worship which they owed to God only: So that the praying to any other, had been to a certain Degree the having another *God before,* or besides the *true Jehovah.* They never prayed to any other, they called upon him and made mention of no other: The Rule was without exception, *Call upon me in the time of trouble,*[^74] *I will hear thee and thou shalt glorify me.* Upon this Point there is no dispute.\n\nIn the New Testament, we see the same method followed, with this only exception, that Jesus Christ is proposed as our Mediator: And that not only in the point of Redemption, which is not denied by those of the Church of *Rome,* but even in the point of Intercession; for when St. *Paul* is treating concerning the Prayers and Supplications that are to be offered *for all Men,* he concludes that Direction in these Words: *For there is one God and one Mediator between God and Man,*[^75] *the Man Christ Jesus.* We think the silence of the New Testament, might be a sufficient Argument for this: But these Words go farther, and imply a Prohibition to address our Prayers to God by any other Mediator. All the Directions that are given us of trusting in God and praying to him, are upon the matter Prohibitions of trusting to any other, or of calling on any other. Invocation and Faith are joyned together: *How shall they call on him in whom they have not believed?*[^76] So that we ought only to pray to God, and to Christ, according to those words, *Ye believe in God, believe ye also in me.*[^77] We do also know that it was a part of Heathenish Idolatry to Invocate either Demons, or departed Men, whom they considered as good Beings subordinate to the Divine Essence, and imployed by God in the Government of the World; and they had almost the same Speculations about them, that have been since introduced into the Church, concerning Angels and Saints. In the condemning all Idolatry, no reserve is made in Scripture for this, as being faulty, only because it was applied wrong; or that it might be set right when directed better. On the contrary, when some Men under the pretence of *Humility and of Will-worship,*[^78] did according to the *Platonick* Notions, offer to bring in the *Worship of Angels* into the Church of *Colosse,* pretending as is probable, that those Spirits who were imployed by God in the Ministry of the Gospel, ought in gratitude for that Service, and out of respect to their Dignity, to be worshipped: St. *Paul* condemns all this, without any reserves made for lower degrees of Worship; he charges the Christians to *beware of that vain Philosophy,*[^79] and not to be deceived by those shews of *Humility,* or the Speculations of Men, who pretended to explain that which they did not know, as *intruding into things which they had not seen, vainly puffed up by their fleshly Mind.* If any degrees of invocating Saints or Angels, had been consistent with the Christian Religion; this was the proper place of declaring them: But the condemning that matter so absolutely, looks as a very express Prohibition of all sort of Worship to Angels. And when St. *John* fell down to Worship the Angel, that had made him such glorious Discoveries upon two several Occasions: The Answer he had, was, *See thou do it not:*[^80] *worship God: I am thy fellow servant.* It is probable enough, that St. *John* might imagine, that the Angel who had made such Discoveries to him, was *Jesus Christ*; but the Answer plainly shews that no sort of Worship ought to be offered to Angels, nor to any but God. The reason given excludes all sort of *Worship,* for that cannot be among Fellow-Servants.\n\nAs Angels are thus forbid to be worshipped, so no mention is made of worshipping or invocating anySaints that had died for theFaith, such as St. *Stephen* and St. *James.* In the Epistle to the *Hebrews,*[^81] they are required to *Remember them which had the rule over them, and to follow their faith*; but not a word of praying to them. So that if either the Silence of the Scriptures on this Head, or if plain Declarations to the contrary could decide this Matter, the Controversy would be soon at an end. Christ is always proposed to us as the only Person by whom we come unto God: And when St. *Paul* speaks against the worshipping of Angels, he sets Christ out in his Glory in Opposition to it. *For in him dwelleth all the fulness of the Godhead bodily; and ye are compleat in him, which is the Head of all Principality and Power*;[^82] pursuing that reason in a great many particulars.\n\nFrom the Scriptures, if we go to the first Ages of Christianity, we find nothing that favours this, but a great deal to the contrary. *Irenaeus* disclaims the Invocation of Angels. The memorable Passage of the Church of *Smirna,* formerly cited, is a full Proof of their Sense in this matter. *Clemens Alexandrinus* and *Tertullian* do often mention the Worship that was given to God only,[^83] by Prayer; and so far were they at that time from praying to Saints, that they prayed for them as was formerly explained: They thought they were not yet in the Presence of God, so they could not pray to them as long as that Opinion continued. That Form of praying for them is in the Apostolical Constitutions. In all that Collection, which seems to be a Work of the Fourth or Fifth Century, there is not a word that intimates their Praying to Saints. In the Council of *Laodicea,* there is an express Condemnation of those who invocated Angels;[^84] this is called a *Secret Idolatry, and a forsaking of our Lord Jesus Christ.* The first Apologists for Christianity do arraign the Worship of Demons, and of such as had once lived on Earth, in a Stile that shewed they did not apprehend that the Argument could be turned against them, for their worshipping either Angels or departed Saints. When the *Arian* Controversy arose, the Invocation of Christ is urged by *Athanasius, Basil, Cyril,* and other Fathers, as an evident Argument that he was neither made nor created; since they did not pray to Angels, or any other Creatures, from whence they concluded that Christ was God. These are convincing Proofs of the Doctrine of the Three first, and of a good part of the Fourth Century.\n\nIt is true, as was confessed upon the former Head, they began with Martyrs in the end of the Fourth Century. They fancied they heard those that called to them; and upon that it was no wonder, if they invocated them, and so private Prayers to them began. But as appears both by the *Constitutions,* and several of the Writers of that time, the Publick Offices were yet preserved pure. St. *Austin* says plainly, *The* Gentiles *built* Temples, *raised* Altars, *ordained* Priests, *and offered* Sacrifices *to their Gods;*[^85] *but we do not erect Temples to our* Martyrs, *as if they were Gods; but Memories as to dead Men, whose Spirits live with God; nor do we erect* Altars, *upon which we Sacrifice to* Martyrs; *but to one God only do we offer; to the God of* Martyrs, *and our* God; *at which Sacrifice they are* named *in their Place and Order, as Men of God, who in confessing Him have overcome the* World, *but they are not invocated by the Priest that Sacrifices.* It seems the Form of Praying for the Saints mentioned in the Constitutions, was not used in the Churches of *Africk* in St. *Austin*’s Time: He says very positively, That they did not pray for them, but did praise God for them: And he says in express words, *Let not the Worship of dead Men be any part of our Religion, they ought so to be honoured, that we may imitate them,*[^86] *but not worshipped.* God was indeed prayed to, in the Fifth Century, to hear the Intercession of the Saints and Martyrs; but there is a great difference between Praying to God to favour us on their account, and praying immediately to them to hear us.\n\nThe Praying to them imports either their being every where, or their knowing all things; and as it is a blasphemous Piece of Idolatry to ascribe that to them without a Divine Communication; so it is a great Presumption in any Man to fancy that they may be prayed to, and to build so many parts of Worship upon it, barely upon some probabilites and inferences, without an express Revelation about it. For the Saints may be perfectly happy in the enjoyment of God without seeing all things in him; nor have we any reason to carry that farther than the Scripture has done. But as the Invocating of Martyrs grew from a calling to them at their Memories, to a general calling to them in all places; so from the Invocating Martyrs, they went on to pray to other Saints; yet that was at first ventured on doubtfully, and only in Funeral Orations; where an address to the dead Person to pray for those that were then honouring his Memory, might perhaps, come in as a figure of pompous Eloquence; in which *Nazianzen,* one of the first that uses it, did often give himself a very great compass; yet he and others soften such Figures with this, *If there is any sense or knowledge of what we do below.*\n\nFrom Prayers to God to receive the Intercessions of Martyrs and Saints, it came in later Ages to be usual to have Litanies to them, and to pray immediately to them; but at first this was only a desire to them to pray for those who did thus Invocate them, *Ora pro nobis.* But so impossible is it to restrain Superstition when it has once got head, and has prevailed, that in conclusion all things that were asked either of God or Christ, came to be asked from the Saints in the same humility both of Gesture and Expression; in which if there was any difference made, it seemed to be rather on the side of the B. Virgin and the Saints, as appears by the Ten *Ave’s* for one *Pater,* and that humble Prostration in which all fall down every day to worship her: The Prayer used constantly to her, *Maria, Mater gratiae Mater miserecordiae, tu nos ab hoste protege, & hora mortis suscipe,* is an immediate acknowledgment of her as the giver of these things; such are, *Solve vincla reis, profer lumen caecis*; with many others of that nature. The Collection of these swells to a huge bulk, *Jure Matris impera Redemptori,* is an allowed Address to her; not to mention an infinity of most scandalous ones, that are not only tolerated, but encouraged in that Church. Altars are consecrated to her honour, and to the honour of other Saints; but which is more, the Sacrifice of the Mass is offered up to her honour, and to the honour of the Saints: And in the Form of Absolution, the pardon of Sins, the increase of Grace, and eternal Life, are prayed for to the Penitent by the vertue of the Passion of Christ, and the Merits of the B. Virgin, and of all the Saints. The pardon of Sins and eternal Life, are also prayed for from Angels, *Angelorum concio sacra, Archangelorum Turma inclyta, nostra diluant jam peccata, praestando supernam Coeli gloriam.* Many strains of this kind are to be found in the Hymns and other publick Offices of that Church: And though in the late Corrections of their Offices, some of the more scandalous are left out, yet those here cited, with a great many more to the same purpose, are still preserved. And the Council of *Trent* did plainly intend to connive at all these things, for they did not restrain the Invocation of Saints, only to be an Address to them to pray for us, which is the common disguise with which they study to cover this matter: But by the Decree of the Council, the flying to *their help and assistance* as well as to their *Intercession,* is encouraged: Which shews that the Council would not limit this part of their Devotion to a bare *Ora pro nobis*; that might have seemed flat and low, and so it might have discouraged it; therefore they made use of words that will go as far as Superstition can carry them. So that if the Invocating them, if the making Vows to them, the Dedicating themselves to them; if the flying to them in all distresses, in the same acts and in the same words that the Scriptures teach us to fly to God with; and if all the studied honours of Processions, and other pompous Rites towards their Images, that are invented to do them honour; if, I say, all this does amount to Idolatry, then we are sure they are guilty of it; since they *honour the creature* not only *besides* (but in the full extent of that Phrase *more than) the Creator.*[^87]\n\nAnd now let us see what is the Foundation of all these Devotions, against which we bring Arguments, that to speak modestly of them, are certainly such that there should be matters of great weight in the other Scale to balance them. Nothing is pretended from Scripture, nor from any thing that is genuine, for above Three hundred and fifty years after Christ. In a word, the practice of the Church, since the end of the Fourth Century, and the Authority of Tradition, of Popes and Councils, must bear this Burden. These are Consequences that do not much affect us; for though we pay great respect to many great Men that flourished in the Fourth and Fifth Centuries, yet we cannot compare that Age with the Three that went before it. Those great Men give us a sad account of the Corruptions of that time, not only among the Laity, but the Clergy; and their being so flexible in matters of Faith, as they appeared to be in the whole course of the *Arian* Controversy, gives us very just reason to suspect the practices of that Age, in which the protection and encouragements that the Church received from the first Christian Emperors, were not improved to the best advantage.\n\nThe justest abatement that we can offer for thisCorruption, which is too manifest to be either denied or justified, is this, They were then engaged with the Heathens, and were much set on bringing them over to the Christian Religion. In order to that, it was very natural for them to think of all methods possible to accommodate Christianity to their taste. It was, perhaps, observed how far the Apostles complied with the *Jews* that they might gain them. St. *Paul* had said, that to *the Jews he became a Jew; and to them that were without law,*[^88] that is, the *Gentiles, as one without law; that by all means he might gain some.* They might think, that if the *Jews,* who had abused the light of a Revealed Religion, who had rejected and crucified the *Messias,* and persecuted his Followers, and had in all respects corrupted both their Doctrine and their Morals, were waited on and complied with, in the observance of that very Law which was abrogated by the Death of Christ, but was still insisted on by them as of perpetual Obligation; and yet that after the Apostles had made a solemn decision in the matter, they continued to conform themselves to that Law; all this might be applied with some advantages to this matter. The *Gentiles* had nothing but the Light of Nature to Govern them; they might seem willing to become Christians, but they still despised the nakedness and simplicity of that Religion. And it is reasonable enough to think that the Emperors and other great Men, might in a Political view, considering the vast strength of *Heathenism,* press the Bishops of those times to use all imaginable ways to adorn Christianity with such an exteriorForm ofWorship, as might be most acceptable to them, and might most probably bring them over to it.\n\nThe Christians had long felt the weight of Persecution from them▪ and were, no doubt, much frighted with the danger of a Relapse in *Julian*’s time. It is natural to all Men to desire to be safe, and to weaken the numbers of their implacable Enemies. In that state of things we do plainly see they began to comply in lesser Matters: For whereas in the First Ages, the Christians were often reproached with this, that they had no Temples, Altars, Sacrifices, nor Priests, they changed their dialect in all those Points, so we have reason to believe that this was carried further. The Vulgar are more easily wrought upon in greater Points of Speculation, than in some small Ritual Matters: Because they do not understand the one, and so are not much concerned about it: But the other is more sensible and lies within their compass. We find some in *Palestine* kept Images in their Houses, as *Eusebius* tells us; others began in *Spain* to light Candles by Day-light, and to paint the Walls of their Churches: And though these things were condemned by the Council of *Elliberis,* yet we see by what St. *Jerom* has cited out of *Vigilantius,* that the Spirit of Superstition did work strongly among them: We hear of none that writ against those abuses besides *Vigilantius*; yet *Jerom* tells us, that many Bishops were of the same Mind with him, with whom he is so angry as to doubt, whether they deserved to be called Bishops. Most of these abuses had also specious beginnings; and went on insensibly: Where they made greater steps, we find an opposition to them.[^89] *Epiphanius* is very severe upon the *Collyridians,* for their Worshipping the Blessed Virgin. And though they did it by Offering up a Cake to her, yet if any will read all that he says against that Superstition, they will clearly see, that no Prayers were then Offered up to her, by the Orthodox: And that he rejects the thought of it with Indignation. But the respect paid the Martyrs, and the opinion that they were still hovering about their Tombs, might make the calling to them for their Prayers, seem to be like one Mans desiring the Prayers of other Good Men; and when a thing of this kind is once begun, it naturally goes on. Of all this we see a particular Account in a Discourse writ on purpose on this Argument, of curing the Affections and Inclinations of the *Greeks,* by *Theodoret,*[^90] who may be justly reckoned among the greatest Men of Antiquity, and in it he insists upon this particular of proposing to them the Saints and Martyrs instead of their Gods. And there is no doubt to be made, but that they found the effects of this compliance; many Heathens were every day coming over to the Christian Religion: And it might then perhaps be intended, to lay all those aside, when the Heathens were once brought over.\n\nTo all which this must be added, that the good Men of that time had not the Spirit of Prophesy, and could not foresee what Progress this might make, and to what an Excess it might grow; they had nothing of that kind in their View: So that between Charity and Policy, between a desire to bring over Multitudes to their Faith, and an Inclination to secure themselves, it is not at all to be wondred at, by any who considers all the Circumstances of those Ages, that these Corruptions should have got into the Church, and much less having once got in, they should have gone on so fast, and be carried so far.\n\nThus I have offered all the Considerations that arise from the State of Things at that time, to shew how far we do still preserve the Respect due to the Fathers of those Ages, even when we confess that they were Men, and that something of human Nature appeared in this Piece of their Conduct. This can be made no Argument for later Ages, who having no Heathens among them, are under no Temptations to comply with any of the Parts of Heathenism, to gain them. And now that the abuse of these Matters, is become so scandalous, and has spread it self so far, how much soever we may excuse those Ages, in which we discern the first beginnings, and as it were the small Heads of that which has since overflow’d Christendom: Yet we can by no means bear even with those beginnings, which have had such dismal Effects; and therefore we have reduced the Worship of God, to the Simplicity of the Scripture Times, and of the First Three Centuries: And for the Fourth we reverence it so much on other Accounts, that for the Sake of these we are unwilling to Reflect too much on this.\n\nAnother Consideration urged for the Invocation of Saints, is, that they seeing God, we have reason to believe that they see in him, if not all things, yet at least all the Concerns of the Church, of which they are still Parts; and they being in a most perfect State of Charity, they must certainly love the Souls of their Brethren here below: So that if Saints on Earth whose Charity is not yet perfect, do pray for one another here on Earth, they in that State of Perfection do certainly pray most fervently for them. And as we here on Earth do desire the Prayers of others, it may be as reasonable and much more useful to have recourse to their Prayers, who are both in a higher State of Favour with God, and have a more exalted Charity: By which their Intercessions will be both more earnest, and more prevalent. They think also that this Honour paid the Saints, is an Honour done to God, who is glorified in them: And since he is the acknowledged Fountain of all, they think that all the Worship offered to them ends and terminates in God. They think as Princes are come at by the means of those that are in Favour with them; so we ought to come to God by the Intercession of the Saints: That all our Prayers to them are to be understood to amount to no more than a desire to them, to interceed for us; and finally that the Offering of Sacrifice is an Act of Worship, that can indeed be made only to God, but that all other Acts of Devotion and Respect, may be given to the Saints: And the sublimest Degrees of them, may be offered to the Blessed Virgin, as the Mother of Christ in a peculiar rank by her self. For they range the order of Worship into *Latria,* that is due only to God; *Hyperdulia,* that belongs to the Blessed Virgin, and *Dulia,* that belongs to the other Saints.\n\nIt were easy to retort all this, by putting it into the Mouth of a Heathen; and shewing how well it would fit all those Parts of Worship, that they offered to Demons or Intelligent Spirits, and to Deified Men among them. This is obvious enough to such as have read what the first Apologists for Christianity have writ upon those Heads. But to take this to pieces; we have no reason to believe that the Saints see all the Concerns of the Church. God can make them perfectly happy without this; and if we think, the seeing them is a necessary Ingredient of perfect Happiness, we must from thence conclude, that they do also see the whole Chain of Providence: Otherwise they may seem to be in some suspence, which according to our Notions, is not consistent with perfect Happiness. For if they see the Persecutions of the Church, and the Miseries of Christians, without seeing on to the end, in what all that will issue, this seems to be a stop to their entire joy. And if they see the final Issue, and know what God is to do, then we cannot imagine that they can interceed against it, or indeed for it. To us who know not the hidden Counsels of God, Prayer is necessary and commanded: But it seems inconsistent with a State in which all these Events are known. This which they lay for the Foundation of Prayers to Saints, is a thing concerning which God has revealed nothing to us; and in which we can have no certainty. God has commanded us to pray for one another, to join our Prayers together, and we have clear Warrants for desiring the Intercession of others. It is a high Act of Charity, and a great Instance of the mutual Love that ought to be among Christians: It is a part of the Communion of the Saints: And as they do certainly know, that those whose assistance they desire, understand their Wants when they signify them to them; so they are sure that God has commanded this mutual Praying one for another. It is a strange thing therefore to argue from what God has commanded, and which may have many good Effects, and can have no bad one, to that which he has not commanded; on the contrary, against which there are many plain Intimations in Scripture, and which may have many bad Effects, and we are not sure that it can have any one that is good. Beside, that the Solemnity of Devotion and Prayer, is a thing very different from our desiring the Prayers of such as are alive: The one is as visibly an Act of religious Worship, as the other is not. God has called himself *a jealous God, that will not give his Glory to another.*[^91] And through the whole Scripture Prayer is represented as a main Part of the Service due to him; and as that in which he takes the most Pleasure. It is a Sacrifice, and is so called:[^92] And every other Sacrifice can only be accepted of God, as it is accompanied with the internal Acts of Prayers and Praises; which are the spiritual Sacrifices with which God is well pleased. The only thing which the Church of *Rome* reserves to God, proves to be the *Sacrifice of the Mass:*[^93] Which as shall appear upon another Article, is a Sacrifice that they have invented; but which is no where commanded by God: So that if this is well made out, there will be nothing reserved to God to be the act of their *Latria:* Though it is not to be forgotten, that even the Virgin and the Saints have a share in that Sacrifice.\n\nThe excusing this, from the Addresses made to Princes by those that are in Favour with them, is as bad as the thing it self; it gives us a low Idea of God, and of Christ, and of that Goodness and Mercy, that is so often declared to be Infinite, as if he were to be addressed to by those about him, and might not be come to without an Interposition: Whereas the Scriptures speak always of *God,* as a *hearer of Prayer,* and as ready to accept of and answer the Prayers of his People: To seek to other Assistances, looks as if the Mercies of God were not Infinite, or the Intercessions of Christ were not of infinite Efficacy. This is a Corrupting of the main Design of the Gospel, which is to draw our Affections wholly to God, to free us from all low Notions of him, and from every thing that may incline us to Idolatry or Superstition.\n\nThus I have gone through all the Heads contained in this Article. It seemed necessary to explain these with a due Copiousness; they being not only Points of Speculation, in which Errors are not always so dangerous, but practical Things; which enter into the Worship of God, and that run through it. And certainly it is the Will of God, that we should preserve it pure, from being corrupted with Heathenish or Idolatrous Practices. It seems to be the chief End of Revealed Religion to deliver the World from Idolatry: A great Part of the Mosaical Law did consist of Rites of which we can give no other account, that is so like to be true, as, that they were Fences and Hedges, that were intended to keep that Nation in the greatest Opposition, and at the utmost distance possible from Idolatry; we cannot therefore think that in the Christian Religion, in which we are carried to higher Notions of God, and to a more spiritual way of Worshipping him, that there should be such an approach to some of the worst Pieces of Gentilism; that it seems to be outdone by Christians, in some of its most scandalous Parts: Such as the Worship of subordinate Gods, and of Images. These are the chief Grounds upon which we separate from the *Roman* Communion: Since we cannot have fellowship with them, unless we will join in those Acts, which we look on as direct violations of the First and Second Commandment. God is a jealous God, and therefore we must rather venture on their Wrath, how *burning* soever it may be, than on his, who is a *consuming Fire.*\n\n[^1]: Rom. 5.1.\n[^2]: Jer. 31.34 Heb. 8.12.\n[^3]: Psal. 99.8.\n[^4]: Matth. 5.26.\n[^5]: Matth. 12.32.\n[^6]: Heb. 2.5.\n[^7]: Luk. 24.47.\n[^8]: Acts 14.22. Rom. 8.18.\n[^9]: 2 Cor. 4.17.\n[^10]: 〈◊〉 24.43.\n[^11]: 2 Tim. 4.8.\n[^12]: Phil. 1.2 3. 2 Cor. 5.6.8. v. 1, 2. Heb. 1▪10.\n[^13]: Rev. 14 13.\n[^14]: 2 Ep. John v. 8. 1 Cor. 15.41.\n[^15]: 2 Maccab. 12.40.\n[^16]: 〈1 paragraph〉\n[^17]: 1 Cor. 3. from V. 10. to 16.\n[^18]: Aug. de Civit. Dei. l. 21. c. 18. ad 22. Enchir. c. 67, 68, 69. Ad Dulcid. 〈◊〉 prima.\n[^19]: Tertul. de. Cor. mil. c. 3. de Ex. 〈◊〉 c. 13. Cyprian. 〈◊〉 34.37. 〈…〉 75. l. 3.n3.\n[^20]: Dion. de Eccl. Hierar. Cap. 7.\n[^21]: Aug. Conf. l. 9. c. 19.\n[^22]: Supra.\n[^23]: Cypr. Epist. 1. Oxon. ad pleb. Furer.\n[^24]: Mark 11.17.\n[^25]: Numb 16.38.\n[^26]: Deut. 4.12, 15, 23.\n[^27]: Verse 23. Deut. 12.30. Levit. 26.1. Deut. 16. 22.\n[^28]: Isaiah 40.18. to 27.44.9. to 21. Jer. 10. to ver. 17. Hab. 2.18, 19, 20.\n[^29]: Exod. 32 1, 4, 5.\n[^30]: Acts 7.41. Psal. 106.19, 20.\n[^31]: 1 King. 12.27, to the end.\n[^32]: 1 King. 16.31. 2 King. 10.28, 29.\n[^33]: Hosea 8.4, 5.\n[^34]: 2 Kings 17.28, 32, 41.\n[^35]: Acts 17.16, 25 to 29.\n[^36]: Cic. de Nat. Deor. l. 1. cap. 27.\n[^37]: Rom. 1.20. to the end.\n[^38]: Just. Mart. Apol. 2. Clem. Alex. Strom. l. 1.5. Protr. Orig. Cont. Cels. l. 2.3.5.7. Tertull. Apol. Cypr. de Idol. Vanitate. Arnob. Lib. 5. Minut. Felix Oct. Euseb. praep. Evang. l. 3. Lactan. l. 2. c. 2. Ambros. Resp. ad Sym. August. de Civitate Dei. l. 7. c. 5. Orig. Con. Cels. l. 7. Euseb. Praep. Ev. l. 3. c. 7. Max. Tyr. diss. 38. Jul. Frag. Ep. Euseb. praep. Evan. l. 4. c. 1.\n[^39]: Iren. l. 1. c. 24. Epiph. Haeres. 27. August. de Haeres. cap. 7.\n[^40]: Epiph. ep. ad Joan. Hieros.\n[^41]: Euseb. Hist. Eccl. l. 7. c. 18. Aug. in Psal. 113. de Moribus Eccl. Cath. c. 34.\n[^42]: Greg. Epist. l. 9. Ep. 9.\n[^43]: This is owned by all the Historians of that Age, Anastasius, Zonaras, Cedrenus, Glycas, Theophanes, Sigebert, Otho. Pris. Urspergensis, Sigonius, Rubens, and Ciaconius.\n[^44]: Acta Con. Nic. 2. Action. 4, 5, 6, 7.\n[^45]: Aquin. To. 1. quaest. 25. disput. 54. Sect. 2.\n[^46]: Bellarm. de Imag. l. 2. c. 8. Suarez. M. 3. Ysambert de Mist. Incarn. ad quaest. 25. dis. 3. Vasquez. in 3 Aquin. disp. 103. c. 3. Cajetan. in 3. Aquin. quaest. 25. A. 3.\n[^47]: Con. Nic. 2. Act. 7. Act. 6.\n[^48]: Con. Nic. Act. 5.\n[^49]: Duran. in Senten. l. 3. 〈◊〉. 9. qu. 〈…〉. 15.\n[^50]: Con. Nic. Act. 2.\n[^51]: Aquin. 3. p. q. 25. Art. 3. See to the same purpose, Alex. Hales, Bonaventure, Ricardus de Media villa palud Almans. Biel Summa Angelica, and many more cited by Bishop Stilligfleet’s Defence of the Charge of Idolatry. Part. 2. Chap. 2.\n[^52]: Con. Trid. Sess. 25.\n[^53]: See Bishop Stillingfleet, ut Supra.\n[^54]: Pont. Rom. Ordo ad Recip. Imper. Rubri.\n[^55]: In benedictione novae Crucis. Rogamus te Domine Sancte Pater Omnipotens sempiterne Deus, ut digneris benedicere hoc lignum Crucis tuae ut sit Remedium Salutare generi humano, sit Soliditas fidei, profectus bonorum operum, Redemptio animarum, sit Solamen & protectio ac tutela contra saeva jacula Inimicorum. Per Dom. Sanctificetur lignum istud in nomine Patris & Filii, & Spiritûs sancti, & benedictio illius ligni in quo membra sancta Salvatoris suspensa sunt sit in isto ligno ut orantes inclinantesque se propter Deum ante istam crucem inveniant corporis & animae sanitatem per eundem.\n[^56]: Heb. 9.3, 7.\n[^57]: Psal. 99.5, 9.\n[^58]: Ep. Ecc. Smirn. apud Euseb. l. 4. c. 15.\n[^59]: Jul. Ap. Cyril. lib. 6. lib. 10. Ennap. in vita Aedess.\n[^60]: Aug. de opere monach. c. 28.\n[^61]: Hieron. adv. Vigilant. To. 2.\n[^62]: 1 Cor. 6.19. Deut. 34.6.\n[^63]: 2 Kings 18.4.\n[^64]: 2 Kings 13.21.\n[^65]: Ep. Euseb. l. 4. c. 15.\n[^66]: Basil. in 40 Martyr in Hom. 26. in Mamar. Paul. in vita Ambros. Aug. de Civit. Dei lib. 22. c. 8.\n[^67]: Chrysost. Hom. 6. in 1 ad Cor. 2.\n[^68]: Basil in 40 Martyr.\n[^69]: Ap. Cyr. lib. 10. con. Julian. Ennap. in vita Aedess.\n[^70]: Hieron. ad Vigil.\n[^71]: Aug. cura pro mortuis. c. 16.\n[^72]: Aug. de opere Monach. c. 28.\n[^73]: Exod. 32.32.\n[^74]: 〈◊〉 52.15.\n[^75]: 1 Tim. 2.\n[^76]: Rom. 10.14.\n[^77]: John 14.1.\n[^78]: Col. 2.18.\n[^79]: Verse 8, 9, 10.\n[^80]: Rev. 19.10. Rev. 22.9.\n[^81]: Heb. 13.7.\n[^82]: Col. 2.9, 10.\n[^83]: Clem. Protrep. Tertul. Apol. c. 17.\n[^84]: Con. Laod. c. 35. Just. Mart. Apol. 2. Iren. l. 2. c. 35. Orig. Con. Cels. l. 8. Tert. de Orat. c. 1. Athanas. cont. Arian. Orat. 1, 3, 4. Greg. Nazianz. Orat. 40. Greg. Niss. in Basil. cont. Eunap. Basil. Hom. 27. cont. Eunom. l. 4. Epiph. Haeres. 64, 69, 78, 79. Theod. de Haer. Fabul. l. 5. c. 3. Chrysost. de Trinit.\n[^85]: Aug. con. Serm. Ar. c. 29. con. Max. l. 13. c. 4. Aug. de Civ. Dei. l. 22. c. 10. l. 8. c. 27.\n[^86]: Aug. de vera Rel. c. 55.\n[^87]: Rom. 1.25.\n[^88]: 1 Cor. 9.19, 20.\n[^89]: Epipli. Heres. 79:\n[^90]: Theod. de cur. Gr. affect. l. 8. de Martyr.\n[^91]: Isa. 42.8.\n[^92]: Psal. 141.2. Hos. 14.2.\n[^93]: Psal. 65.2."},{"number":23,"title":"Of Ministring in the Congregation","part":null,"questions":[],"paragraphs":["23.1"],"clauses":[],"items":[],"text":"> It is not lawful for any Man to take upon him the Office of publick Preaching or Ministring the Sacraments in the Congregation; before he be lawfully called and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by Men, who have publick Authority given unto them, in the Congregation, to call and send Ministers into the Lord’s Vineyard.\n\nWe have two particulars fixed in this Article: The *First* is against any that shall assume to themselves, without a lawful Vocation, the authority of dispencing the things of God: The *Second* is, the defining in very general Words, what it is that makes a lawful Call. As to the First, it will bear no great difficulty: We see in the old Dispensation, that the Family, the Age, and the Qualifications of those that might serve in the Priesthood, are very particularly set forth. In the New Testament our Lord called the Twelve Apostles, and sent them out: He also sent out upon another occasion Seventy Disciples: And before he left his Apostles, He told them, that *as his Father had sent him, so he sent them:*[^1] Which seems to Import, that as he was sent into the World with this, among other Powers, that he might send others in his Name; so he likewise empowered them to do the same: And when they went planting Churches, as they took some to be Companions of Labour with themselves, so they appointed others over the particular Churches in which they fixed them: Such were *Epaphras* or *Epaphroditus* at *Colosse, Timothy* at *Ephesus,* and *Titus* in *Crete.* To them the Apostles gave Authority: Otherwise it was a needless thing to write so many directions to them, in order to their conduct. They had the *Depositum* of the Faith,[^2] with which they were chiefly entrusted: Concerning the succession in which that was to be continued, we have these Words of St. *Paul, The things which thou hast heard of me, among many witnesses, the same commit thou to faithful Men,*[^3] *who shall be able to teach others also.* To them directions are given, concerning all the different Parts of their Worship: *Supplications, Prayers, Intercessions and giving of thanks*; and also the keeping up the decency of the Worship, and the not suffering of Women to Teach; like the Women Priests among the Heathen, who were believed to be filled with a Bacchick Fury. To them are directed all the Qualifications of such as might be made, either *Bishops* or *Deacons*: They were to examine them according to these, and either to receive or reject them. All this was directed to *Timothy,* that he might know how he ought to *behave himself in the house of God.*[^4] He had Authority given him to *Rebuke* and *Entreat,* to *Honour* and to *Censure.* He was to Order what Widows might be received into the *Number* and who should be refused. He was *to receive Accusations against Elders* or Presbyters according to directed Methods, and was either to Censure some, or to lay Hands on others as should agree with the Rules that were set him: And in conclusion he is very solemnly charged,[^5] *to keep that which was committed to his Trust.* He is required rightly *to divide the word of truth, to preach the word, to be instant in season and out of season, to reprove, rebuke and exhort, and to do the work of an Evangelist, and to make full proof of his ministry.* Some of the same things are charged upon *Titus,* whom St. *Paul* had left in *Crete* to *set in order the things that were wanting,*[^6] *and to ordain Elders in every City:* Several of the Characters by which he was to try them are also set down: He is charged to *rebuke the people sharply,* and to *speak the things that became sound doctrine:* He is instructed concerning the Doctrines which he was to *Teach,* and those which he was to *Avoid*; and also how to Censure an *Heretick:* He was to *admonish him twice,*[^7] and if that did not prevail, he was to *reject him,* by some publick Censure.\n\nThese Rules given to *Timothy* and *Titus* do plainly Import, that there was to be an Authority in the Church; and that no Man was to assume this Authority to himself; according to that Maxim, that seems to be founded on the Light of Nature, as well as it is set down in Scripture, as a standing Rule agreed to in all Times and Places: *No Man taketh this honour to himself,*[^8] *but he that is called of God, as was Aaron.*\n\nSt. *Paul* in his Epistles to the *Romans* and *Corinthians* did reckon up the several Orders and Functions,[^9] that God had set in his Church, and in his Epistle to the *Ephesians,* he shews that these were not transient but lasting Constitutions: For there as he reckons the *Apostles, Prophets, Evangelists, Pastors* and *Teachers,* as the *Gifts* which Christ at his Ascension had given to Men; so he tells the Ends for which they were given: *For the perfecting the Saints* (by Perfecting seems to be meant the initiating them by Holy Mysteries; rather than the compacting or putting them in joint: For as that is the proper Signification of the Word, so it being set first, the other things that come after it make that the strict Sense of *Perfecting,* that is, *Compleating* does not so well agree with the Period,) *for the work of the Ministry* (the whole Ecclesiastical or Sacred Services,) *for the edifying the Body of Christ* (to which instructing, exhorting, comforting, and all the other Parts of Preaching may well be reduced) and then the duration of these Gifts is defined, *’Till we all come in the Vnity of the Faith, and of the knowledge of the Son of God unto a perfect Man.* This seems to Import the whole State of this Life.\n\nWe cannot think that all this belonged only to the Infancy of the Church; and that it was to be laid aside by her, when she was farther advanced: For when we consider that in the Beginnings of Christianity, there was so liberal an Effusion of the Holy Spirit, poured out upon such great Numbers, who had very extraordinary Credentials, Miracles, and the Gift of Tongues, to prove their Mission; it does not seem so necessary, in such a Time, or rather for the sake of such a Time only, to have setled those Functions in the Church, and that the Apostles should have *ordained Elders in every Church.* Those extraordinary Gifts that were then,[^10] without any authoritative Settlement, might have served in that Time, to have procured to Men so qualified all due Regards. We have therefore much better Reason to Conclude, that this was setled at that Time, chiefly with respect to the following Ages; which as they were to fall off from that Zeal and Purity that did then reign among them, so they would need Rule and Government, to maintain the Unity of the Church, and the Order of sacred Things. And for that Reason chiefly we may conclude, that the Apostles setled Order and Government in the Church, not so much for the Age in which they themselves lived, as once to establish and give credit to Constitutions, that they foresaw would be yet more necessary to the succeeding Ages.\n\nThis is confirmed by that which is in the Epistle to the *Hebrews,* both concerning those *who had ruled over them,* and those who were then their Guides.[^11] St. *Peter* gave directions to the Elders of the Churches to whom he writ, how they ought both to *feed* and *govern* the *flock*; and his charging them not to do it out of Covetousness, or with Ambition; insinuates that either some were beginning to do so, or that in a Spirit of Prophecy he foresaw that some might fall under such Corruptions: This is hint enough to teach us, that though such things should happen, they could furnish no Argument against the Function: Abuses ought to be corrected, but upon that pretence the Function ought not to be taken away.\n\nIf from the Scriptures we go to the first Writings of Christians, we find that the main subject of St. *Clemens* and St. *Ignatius* Epistles is to keep the Churches in order and union; in subjection to their Pastors, and in the due subordination of all the Members of the Body one to another. After the first Age the thing grows too clear to need any further proof. The Argument for this from the standing Rules of Order, of Decency, of the Authority in which the Holy things ought to be maintained, and the care that must be taken to repress Vanity and Insolence, and all the extravagancies of light and ungoverned Fancies, is very clear. For if every Man may assume Authority to Preach and Perform Holy Functions, it is certain Religion must fall into disorder and under contempt: Hot-headed Men of warm Fancies, and voluble Tongues, with very little knowledge and discretion, would be apt to thrust themselves on to the Teaching and Governing others, if they themselves were under no Government. This would soon make the publick Service of God to be loathed, and break and dissolve the whole Body.\n\nA few Men of livelier Thoughts, that begin to set on foot such ways, might for some time maintain a little credit, yet so many others would follow in at that breach which they had once made on publick Order, that it could not be possible to keep the Society of Christians under any method, if this were once allowed. And therefore those who in their heart hate the Christian Religion, and desire to see it fall under a more general contempt, know well what they do, when they encourage all those Enthusiasts that destroy order; hoping by the credit which their outward appearances may give them, to compass that which the others know themselves to be too obnoxious to hope that they can ever have credit enough to persuade the World to. Whereas those poor deluded Men do not see what Properties the others make of them. The Morals of Infidels shew that they hate all Religions equally, or with this difference, that the stricter any are, they must hate them the more; the root of their quarrel being at all Religion and Virtue. And it is certain, as it is that which those who drive it on, see well, and therefore they drive it on, that if once the publick Order and the National Constitution of a Church is dissolved, the strength and power, as well as the order and beauty of all Religion will soon go after it: For humanly speaking, it cannot subsist without it.\n\nI come in the next place to consider the Second Part of this Article, which is the Definition here given of those that are lawfully Called and Sent: This is put in very general words, far from that Magisterial stiffness in which some have taken upon them to dictate in this matter. The Article does not resolve this into any particular Constitution, but leaves the matter open and at large, for such accidents as had happened, and such as might still happen. They who drew it had the state of the severalChurches before their Eyes that had been differently reformed, and although their own had been less forced to go out of the beaten path than any other, yet they knew that all things among themselves had not gone according to those Rules that ought to be sacred in Regular times. Necessity has no Law, and is a Law to it self.\n\nThis is the difference between those things that are the means of Salvation, and the Precepts that are only necessary, because they are Commanded. Those things which are the means, such as Faith, Repentance, and new Obedience, are indispensable; they oblige all Men, and at all times alike; because they have a natural influence on us, to make us fit and capable Subjects of the Mercy of God: But such things as are necessary only by virtue of a Command of God, and not by virtue of any real Efficiency which they have to reform our Natures, do indeed oblige us to seek for them, and to use all our endeavours to have them. But as they of themselves are not necessary in the same order with the first, so much less are all those methods necessary in which we may come at the regular use of them. This distinction shall be more fully enlarged on when the Sacraments are Treated of. But to the matter in hand; That which is simply necessary, as a mean to preserve the Order and Union of the Body of Christians, and to maintain the Reverence due to holy things, is, that no Man enter upon any part of the holy Ministry, without he be Chosen and Called to it, by such as have an Authority so to do; that, I say, is fixed by the Article. But Men are left more at liberty as to their Thoughts concerning the subject of this lawful Authority.\n\nThat which we believe to be *Lawful Authority,* is that Rule which the Body of the Pastors, or Bishops and Clergy of a Church, shall settle, being met in a Body under the due Respect to the Powers that God shall set over them: Rules thus made, being in nothing contrary to the Word of God, and duly executed by the particular Persons to whom that care belongs, are certainly the *Lawful Authority.* Those are the Pastors of the Church, to whom the care and watching over the Souls of the People is committed; and the Prince, or Supreme Power, comprehends virtually the whole Body of the People in him: Since according to the Constitution of the Civil Government, the Wills of the People are understood to be concluded by the Supreme, and such as are the subject of the Legislative Authority. When a Church is in a state of Persecution under those who have the Civil Authority over her, then the *People,* who receive the Faith, and give both protection and encouragement to those that labour over them; are to be considered as the Body that is Governed by them. The natural effect of such a state of things, is to satisfy the People in all that is done, to carry along their consent with it, and to consult much with them in it. This does not only arise out of a necessary regard to their present circumstances, but from the Rules given in the Gospel, of not Ruling as the Kings of the several Nations did; nor *lording* it, or carrying it with a High Authority over *God*’s *Heritage* (which may be also rendred over their several *lots* or portions.) But when the Church is under the Protection of a Christian Magistrate, then he comes to be in the stead of the whole People; for they are concluded in and by him; he gives the Protection and Encouragement, and therefore great regard is due to him, in the exercise of this Lawful Authority, in which he has a great share, as shall be explained in its proper place. Here then we think this Authority is rightly lodged and set on its proper Basis.\n\nAnd in this we are confirmed, because by the Decrees of the first General Councils, the concerns of every Province were to be setled in the Province it self: and it so continued till the Usurpations of the Papacy broke in every where, and disordered this Constitution. Through the whole *Roman* Communion the chief Jurisdiction is now in the Pope; only Princes have laid checks upon the extent of it; and by *Appeals* the Secular Court takes Cognizance of all that is done, either by the Pope or the Clergy. This we are sure is the effect of Usurpation and Tyranny: Yet since this Authority is in fact so setled, we do not pretend to Annul the Acts of that Power, nor the Missions or Orders given in that Church; because there is among them an Order *in Fact,* though not as it ought to be *in Right.* On the other hand, when the Body of the Clergy comes to be so Corrupted, that nothing can be trusted to the Regular decisions of any Synod or Meeting, called according to their Constitution, then if the Prince shall select a peculiar Number, and commit to their care the Examining and Reforming both of Doctrine and Worship, and shall give the Legal Sanction to what they shall offer to him; we must confess that such a Method as this runs contrary to the established Rules, and that therefore it ought to be very seldom put in practice; and never, except when the greatness of the occasion will balance this Irregularity that is in it. But still here is an Authority both in *Fact* and *Right*; for if the Magistrate has a Power to make Laws in Sacred Matters, he may order those to be prepared, by whom, and as he pleases.\n\nFinally, if a Company of Christians find the publick Worship where they live to be so defiled that they cannot with a good Conscience join in it, and if they do not know of any place to which they can conveniently go, where they may Worship God purely, and in a regular way; if, I say, such a Body finding some that have been Ordained, though to the lower Functions, should submit it self intirely to their Conduct, or finding none of those, should by a common Consent, desire some of their own Number to Minister to them in Holy things, and should upon that beginning grow up to a Regulated Constitution, though we are very sure that this is quite out of all Rule, and could not be done without a very great Sin, unless the necessity were great and apparent; yet if the Necessity is real and not feigned, this is not Condemned nor Annulled by the Article; for when this grows to a Constitution, and when it was begun by the Consent of a Body, who are supposed to have an Authority in such an extraordinary case, whatever some hotter Spirits have thought of this since that time; yet we are very sure, that not only those who Penned the Articles, but the Body of this Church for above half an Age after, did notwithstanding those Irregularities, acknowledge the Foreign Churches so Constituted, to be true Churches as to all the Essentials of a Church, though they had been at first irregularly formed, and continued still to be in an imperfect state. And therefore the general words in which this part of the Article is framed, seem to have been designed on purpose not to exclude them.\n\nHere it is to be considered, that the High Priest among the *Jews* was the chief Person in that Dispensation; not only the chief in Rule, but he that was by the Divine Appointment to Officiate in the chief act of their Religion, the yearly Expiation for the Sins of the whole Nation; which was a solemn renewing their Covenant with God, and by which Atonement was made for the Sins of that People. Here it may be very reasonably suggested, that since none besides the High Priest might make this Atonement, then no Atonement was made, if any other besides the High Priest should so Officiate. To this it is to be added, that God had by an express Law fixed the High Priesthood in the Eldest of *Aaron*’s Family; and that therefore, though that being a Theocracy, any Prophet empowered of God might have transferred this Office from one Person, or branch of that Family to another; yet without such an Authority, no other Person might make any such change. But after all this, not to mention the *Maccabees,* and all their Successors of the *Asmonean* Family, as *Herod* had begun to change the High Priesthood at pleasure, so the *Romans* not only continued to do this, but in a most mercenary manner, they set this sacred Function to sale. Here were as great Nullities in the High Priests that were in our Saviour’s time, as can be well imagined to be. For the *Jews* keeping their Genealogies so exactly as they did, it could not but be well known in whom the Right to this Office rested; and they all knew, that he who had it, purchased it, yet these were in Fact High Priests; and since the People could have no other, the Atonement was still performed by their Ministry. Our Saviour owned *Caiaphas* the Sacrilegious and Usurping High Priest,[^12] and as such he *Prophesied:* This shews that where the necessity was real and unavoidable, the *Jews* were bound to think that God did, in consideration of that, dispense with his own Precept. This may be a just inducement for us to believe, That whensoever God by his Providence brings Christians under a visible necessity, of being either without all Order and joint Worship, or of joining in an unlawful and defiled Worship, or finally, of breaking through Rules and Methods, in order to the being United in Worship and Government; that of these Three, of which one must be chosen, the last is the least Evil, and has the fewest Inconveniences hanging upon it, and that therefore it may be chosen.\n\nOur Reformers had also in view two famous Instances in Church-History of Lay-men that had Preached and Converted Nations to the Faith: It is true they came, as they ought to have done, to be regularly Ordained, and were sent to such as had Authority so to do. So *Frumentius* preached to the *Indians,* and was afterwards made a Priest and a Bishop by *Athanasius.* The King of the *Iberians* before he was Baptised himself, did Convert his Subjects; and as, says the Historian, he became the Apostle of his Country before he himself was *Initiated.* It is indeed added, that he sent an Embassy to *Constantine* the Emperor, desiring him that he would send Priests for the further establishment of the Faith there.\n\nThese were regular practices; but if it should happen that Princes or States should take up such a jealousy of their own Authority, and should apprehend that the suffering their Subjects to go elsewhere for Regular Ordinations, might bring them under some dependance on those that had Ordained them; and give them such influence over them, that the Prince of such a Neighbouring and Regular Church, should by such Ordinations have so many Creatures, Spies, or Instruments in their own Dominions; and if upon other Political reasons, they had just cause of being jealous of that, and should thereupon hinder any such thing; in that case, neither our Reformers, nor their Successors for near Eighty Years after those Articles were published, did ever question the Constitution of such Churches.\n\nWe have reason to believe that none ought to Baptise but Persons Lawfully Ordained, yet since there has been a practice so universally spread over the Christian Church, of allowing the Baptism not only of Laicks, but of Women to be Lawful, though we think that this is directly contrary to the Rules given by the Apostles; yet since this has been in fact so generally received and practised, we do not Annul such Baptisms, nor Rebaptise Persons so Baptised; though we know that the original of this bad practice was from an Opinion of the indispensable necessity of Baptism to Salvation. Yet since it has been so generally received, we have that regard to such a common practice, as not to Annul it, though we Condemn it. And thus what Thoughts soever private Men, as they are Divines, may have of those Irregular steps, the Article of the Church is conceived in such large and general Words, that no Man by Subscribing it, is bound up from freer and more comprehensive Thoughts.\n\n[^1]: John 20.21.\n[^2]: 2 Tim. 1.13.\n[^3]: 2 Tim. 2.2. 1 Tim. 2.1, 2, 3. 1 Tim. 2.12. 1 Tim. 3. c.\n[^4]: 1 Tim. 3.15. 1 Tim. 5 1, 3, 17, 19, 22.\n[^5]: 1 Tim. 6.20. 2 Tim. 2.15 2 Tim. 4.2, 5.\n[^6]: Tit. 1.5, 9, 13.\n[^7]: Tit. 3.10.\n[^8]: Heb. 5.4.\n[^9]: Rom. 12.6, 7, 8. 1 Cor. 12.28. Eph. 4.11, 12, 13, 16.\n[^10]: Acts 14.23.\n[^11]: Heb. 13.7, 17. 1 Pet. 5.2, 3.\n[^12]: John 11.51.18.22, 23."},{"number":24,"title":"Of speaking in the Congregation in such a Tongue as the People understandeth","part":null,"questions":[],"paragraphs":["24.1"],"clauses":[],"items":[],"text":"> It is a thing plainly repugnant to the Word of God, and the Custom of the Primitive Church, to have Publick Prayer in the Church, or to Minister the Sacraments in a Tongue not understanded of the People.\n>\n> *This Article, though upon the Matter very near the same, yet was worded much less positively in those at first set forth by *King Edward.**\n>\n> It is most fit, and most agreeable to the Word of God, that nothing be read or rehearsed in the Congregation in a Tongue not known unto the People, which St. *Paul* hath forbidden to be done, unless some be present to Interpret.\n>\n> *In King *Edward*’s Articles they took in *Preaching* with *Prayer,* but in the present Article this is restrained to *Prayer.* The former only affirms the use of a known Tongue, to be most fit and agreeable to the Word of God; the later denies the Worship in an Unknown Tongue to be lawful, and affirms it to be repugnant to the* Word of God; *to which it adds,* and the Custom of the Primitive Church.\n\nThis Article seems to be founded on the Law of Nature. The Worship of God is a Chain of Acts by which we acknowledge God’s Attributes, rejoyce in his Goodness, and lay claim to his Mercies. In all which the more we raise our thoughts, the more Seriousness, Earnestness, and Affection that animates our Mind, so much the more acceptably do we serve God, who is a *Spirit,* and will be worshipped in *Spirit and Truth.*[^1] All the Words used in Devotion are intended to raise in us the thoughts that naturally belong to such words. And the various Acts, which are as it were the Breaks in the Service, are intended as Rests to our Minds, to keep us the longer without weariness and wandring in those Exercises. One great end of continuance in Worship, is that by the frequent repeating and often going over of the same things, they may come to be deeply rooted in our Thoughts. The chief Effect that the Worship of God has by its own Efficiency, is the infixing those things, about which the Branches of it are imployed, the deeper on our Minds; upon which God gives his Blessing as we grow to be prepared for it, or capable of it. Now all this is lost, if the Worship of God is a Thread of such sounds, as makes the Person who officiates, a Barbarian to the rest. They have nothing but noise and shew to amuse them, which how much soever they may strike upon and entertain the Senses, yet they cannot affect the Heart, nor excite the Mind: So that the natural effect of such a way of Worship is to make Religion a Pageantry, and the Publick Service of God an *Opera.*\n\nIf from plain Sense, and the natural Consequences of things, we carry on this Argument to the Scriptures, we find the whole practice of the Old Testament, was to Worship God, not only in a Tongue that was understood, for it may be said there was no occasion then to use any other; but that the Expressions used in the Prayers and Psalms that we find in the Old Testament, shew they were intended to affect those who were to use them; and if that is acknowledged, then it will clearly follow, that all ought to understand them; for who can be affected with that which he does not understand? So this shews that the end of Publick Devotion, is the exciting and inflaming those who bare a share in it.[^2] When *Ezra* and *Nehemiah* were instructing the People out of the Law, they took care to have it read *distinctly, one giving the Sense of it.* After they were long in Captivity, though it had not worn out quite the knowledge of the *Hebrew,* yet the *Chaldee* was more familiar to them, so a Paraphrase was made of the *Hebrew* into that Language, though it was rather a different Dialect than another Language; and by the Forms of their Prayers, we see that one cried with a loud Voice, *Stand up and bless the Lord your God for ever and ever,* which shews, that all did understand the Service. When the *Syriac* Tongue became more familiar to them, the *Jews* had their Prayers in *Syriac*; and they did read the Law in their Synagogues in *Greek,* when that Language was more familiar to them; when they read the Law in *Greek,* we have reason to believe that they prayed likewise in it. In the New Testament, we see the Gift of Tongues was granted to enable the Apostles, and others, to go every where preaching the Gospel, and performing Holy Functions in such a Language as might be understood: The World was amaz’d when every Man heard them speak in his own Language.\n\nOne of the general Rules given by St. *Paul,* with relation to the Worship of God, is, *Let every thing be done to Edification:* Since then the speaking either to God in the Name of the People, or to the People in the Name of God, in an unknown Tongue, can edify no Person; then by this Rule, it is to be understood to be forbidden. When some who had the Gift of Tongues did indiscreetly shew it in the Church of *Corinth,* St. *Paul* was so offended at that, and thought it would appear to the World so undecent, as well as unfruitful, that he bestows a whole Chapter upon it; and tho’ a great part of the Discourse, is against the pretending to teach the People in an unknown Tongue, which yet is not near so bad, as the reading the Word of God to them in a Tongue not understood by them, it being much more important that the People should understand the words of the living God than the Expositions of Men; yet there are many Passages in that Chapter that belong to Prayer: The reason of the thing is common to both, since unless the words were understood, they who uttered them spoke only to the Air; and how should it be known what was spoken? For if the meaning of the Voice was not known, they would be Barbarians to one another. As to Prayer he says, *If I pray in an unknown tongue,*[^3] *my spirit* (that is the Inspiration or Gift that is in me) *prayeth, but my understanding* (that is my rational Powers) *is unfruitful*;[^4] and therefore he concludes that he will both *Pray* and *give Thanks* with the *Spirit,* and with the *understanding also*; he will do it in such a manner that the Inspiration with which he was acted, and his rational Powers should joyn together. The reason given for this, seems evident enough to determine the whole matter: *Else when thou shalt bless with the Spirit,*[^5] *how shall he that occupieth the room of the unlearned say* Amen *at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified.* In which Words it is plain that the People, even the most unlearned among them, were to joyn in the Prayers and Praises, and to testify that by saying *Amen* at the conclusion of them: And in order to their doing this, as became reasonable Creatures, it was necessary that they should understand what that was which they were to confirm by their *Amen.* It is also evident that St. *Paul* judged, that the People ought to be edified by all that was said in the Church; and so he says a little after this, *Let all things be done to edifying.* After such plain Authorities from Scripture, supporting that which seems to be founded on the Light of Nature;[^6] we need go no farther to prove that which is mainly designed by this Article.\n\nThe Custom of the Primitive Church is no less clear in this Point. As the Christian Religion was spread to different Nations, so they all worshipped God in their own Tongue. The *Syriac,* the *Greek,* and the *Latin,* were indeed of that extent, that we have no particular History of any Churches that lay beyond the compass of those Languages; but there was the same reason for putting the Worship of God in other Languages, that there was for these: That which is drawn from the Three Languages, in which the Title on our Saviour’s Cross was written, is too trifling a thing to deserve an Answer: As if a humour of *Pilate*’s were to be considered as a Prophetical Warrant; what he did being only designed to make that Title to be understood by all who were then at *Jerusalem.* There are very large Passages both in *Origen* and St. *Basil,* which mention every Tongues *praising of God*;[^7] and that the Gospel being spread to many Nations, he was in every Nation praised in the Language of that Nation. This continued so long to be the practice even of the *Latin* Church, that in the Ninth Century, when the *Slavons* were converted, it was considered at *Rome* by Pope *John* VIII. in what Language they should be allowed to Worship God.[^8] And as is pretended, a Voice was heard, *Let every Tongue confess to God*; upon which that Pope writ both to the Prince, and to the Bishop of the *Slavons,* allowing them to have their Publick Service in their own Tongue. But in the other Parts of the *Western* Church, the *Latin* Tongue continued to be so universally understood, by almost all sorts of People, till the Tenth or Eleventh Century, that there was no occasion for changing it; and by that time the Clergy were affecting to keep the People in Ignorance, and in a blind dependance upon themselves; and so were willing to make them think that the whole business of reconciling the People to God lay upon them, and that they were to do it for them. A great part of the Service of the Mass was said so low, that even they who understood some *Latin,* could not be the better for it, in an Age in which there was no printing, and so few Copies were to be had of the Publick Offices. The Scriptures were likewise kept from the People, and the Service of God was filled with many Rites, in all which the Clergy seemed to design to make the People believe, that these were sacred Charms, of which they only had the Secret. So that all the Edification which was to be had in the Publick Worship, was turned to Pomp and Shew, for the Diversion and Entertainment of the Spectators.\n\nIn defence of this Worship in an unknown Tongue, the main Argument that is brought, is the Authority and Infallibility of the Church which has appointed it; and since she ought to be supposed not to have erred, therefore this must be believed to be lawful: We are not much moved with this, especially with the Authority of the later Ages;[^9] so the other Arguments must be considered, which indeed can scarce be called Arguments. The Modern Tongues change so fast, that they say, if the Worship were in them, it must either be often changed, or the Phrases would grow old and sound harshly. A few Alterations once in an Age will set this matter right; besides, that the use of such Forms does fix a Language, at least as to those Phrases that are used in it, which grow to be so familiar to our Ears by constant use, that they do not so easily wear out. It is above Eighty Years since the present Translation of the Bible was made, and above One hundred and forty since our Liturgy was compiled, and yet we perceive no uncouthness in the Phrases. The simplicity in which such Forms must be drawn, makes them not so subject to Alteration as other Composures of Rhetorick or Poetry; but can it be thought any inconveniency now and then to alter a little the Words or Phrases of our Service? Much less, can that be thought of weight enough to balance the vaster prejudice of keeping whole Nations in Ignorance, and of extinguishing Devotion by entertaining it with a Form of Worship, that is not understood?\n\nNor can this be avoided by saying, that the People are furnished with Forms in their own Language, into which the greatest part of the Publick Offices are translated: For as this is not done but since the Reformation began, and in those Nations only where the Scandal that is given by an Unknown Language, might have, as they apprehend, ill effects; so it is only an Artifice to keep those still in their Communion, whom such a gross Practice, if not thus disguised, might otherwise drive from them. But still the Publick Worship has no Edification in it; nor can those who do not understand it, say *Amen* according to St. *Paul.* Finally, they urge the *Communion of Saints,* in order to which they think it is necessary, that Priests wheresoever they go, may be able to officiate, which they cannot do if every Nation Worships God in its own Language. And this was indeed very necessary in those Ages in which the See of *Rome* did by Provisions, and the other Inventions of the Canonists, dispose of the best Benefices to their own Creatures and Servants. That Trade would have been spoiled, if Strangers might not have been admitted, till they had learned the Language of the Country. And thus instead of taking care of the People that ought to be edified by the Publick Worship, Provision was made at their cost, for such Vagrant Priests as have been in all Ages, the Scandals of the Church, and the Reproaches of Religion.\n\n[^1]: John 4.23, 24.\n[^2]: Neh. 8.8. Neh. 9.5.\n[^3]: 1 Cor. 14.14.\n[^4]: Verse 15.\n[^5]: Verse 16.\n[^6]: Verse 26.\n[^7]: Cont Celsum l. 8. p. 402. Ep. 63. ad Neoces.\n[^8]: Johan. 8. Ep. 247. Concil. Tom. 9.\n[^9]: Con. Trid. Chap. 8. Sess. 22."},{"number":25,"title":"Of the Sacraments","part":null,"questions":[],"paragraphs":["25.1","25.2","25.3","25.4"],"clauses":[],"items":[],"text":"> Sacraments ordained of Christ, be not only Badges or Tokens of Christian Mens Profession, but rather they be certain sure Witnesses, and effectual Signs of Grace, and God’s Will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.\n>\n> There are Two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord.\n>\n> Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extream Unction, are not to be counted for Sacraments of the Gospel; being such as have grown partly of the corrupt following of the Apostles, partly are States of Life allowed in the Scriptures, but yet have not like Nature of Sacraments with Baptism, and the Lord’s Supper; for that they have not any visible Sign or Ceremony ordained of God.\n>\n> The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholsome Effect or Operation; but they that receive them unworthily, purchase to themselves Damnation, as St. *Paul* saith.\n\nThere is a great Diversity between the Form of this Article, as it is now settled, and that published by King *Edward,* which begun in these Words, *Our Lord Jesus Christ gathered his People into a Society by Sacraments, very few in number, most easily to be kept, and of most excellent Signification; that is to say, Baptism, and the Supper of the Lord.* There is nothing in that Edition, instead of the Paragraph concerning the other five pretended Sacraments. Next comes the Paragraph which is here the last, only with the Addition of these Words, after Operation, *Not as some say,* ex opere operato, *which Terms as they are strange and utterly unknown to the Holy Scripture, so do they yield a Sense which savoureth of little Piety, but of much Superstition:* And in conclusion, the Paragraph comes, with which the Article does now begin; so that in all this Diversity there is no real difference: For the Virtue of the Sacraments being put in the worthy receiving, excludes the Doctrine of *Opus operatum,* as formally as if it had expresly been condemned; and the naming the Two Sacraments instituted by Christ, is upon the Matter the rejecting of all the rest.\n\nIt was most natural to begin this Article with a Description of Sacraments in General. This difference is to be put between Sacraments, and other Ritual Actions; that whereas other Rites are Badges and Distinctions by which the Christians are known, a Sacrament is more than a bare matter of Form; and as in the Old Testament, Circumcision and Propitiatory Sacrifices were things of a different Nature and Order, from all the other Ritual Precepts concerning their Cleansings, the Distinctions of Days, Places, and Meats. These were indeed Precepts given them of God, but they were not federal Acts of renewing the Covenant, or reconciling themselves to God. By Circumcision they received the Seal of the Covenant, and were brought under the Obligation of the whole Law; they were by it made Debtors to it, and when by their Sins they had provoked God’s Wrath, they were reconciled to him by their Sacrifices, with which Atonement was made, and so their Sins were forgiven them: The Nature and End of those, was to be federal Acts, in the offering of which, the *Jews* kept to their part of the Covenant, and in the accepting of which, God maintained it on his part, so we see a plain difference between these and a meer Rite, which though commanded, yet must pass only for the Badge of a Profession, as the doing of it is an Act of Obedience to a Divine Law. Now, in the new Dispensation, though our Saviour has eased us of that *Law of Ordinances,* that *grievous Yoke,* and those *beggarly Elements* which were laid upon the *Jews*; yet, since we are still in the Body, subject to our Senses, and to sensible things, he has appointed some federal Actions, to be both the visible Stipulations and Professions of our Christianity, and the conveyances to us of the Blessings of the Gospel.\n\nThere are two Extremes to be avoided in this Matter. The one is of the Church of *Rome,* that teaches, That as some Sacraments imprint a Character upon the Soul, which they define to be a Physical Quality, that is, Supernatural and Spiritual, so they do all carry along with them such a Divine Virtue, that by the very receiving them (the *Opus operatum*) it is conveyed to the Souls of those to whom they are applied; unless they themselves put a Bar in the way of it by some mortal Sin. In consequence of this, they reckon that by the Sacraments given to a Man in his Agonies, though he is very near past all Sense, and so cannot joyn any lively Acts of his Mind with the Sacraments, yet he is justified; not to mention the common practice of giving Extreme Unction in the last Agony, when no appearance of any Sense is left. This we reckon a Doctrine that is not only without all Foundation in Scripture, but that tends to destroy all Religion, and to make Men live on securely in Sin, trusting to this, that the Sacraments may be given them when they die. The Conditions of the New Covenant, are Repentance, Faith, and Obedience; and we look on this as the corrupting the Vitals of this Religion, when any such means are proposed, by which the main Design of the Gospel is quite overthrown. The business of a Character is an unintelligible Notion. We acknowledge Baptism is not to be repeated, but that is not by virtue of a Character imprinted in it, but because it being a Dedication of the Person to God in the Christian Religion, what is once so done, is to be understood to continue still in that State, till such a Person falls into an open Apostacy. In case of the Repentance of such a Person, we finding that the Primitive Church did reconcile, but not rebaptize Apostates, do imitate that their Practice; but not because of this late and unexplicable Notion of a Character. We look on all Sacramental Actions as acceptable to God only with regard to the Temper, and the inward Acts of the Person to whom they are applied, and cannot consider them as Medicines or Charms, which work by a Virtue of their own, whether the Person to whom they are applied co-operates with them or not. Baptism is said by St. *Peter to save us,* not as it is an Action that washes us; *Not the putting away the filth of the flesh,*[^1] *but the answer of a good conscience towards God.* And therefore Baptism without this Profession, is no Baptism, but seems to be used as a Charm; unless it is said, that this Answer or Profession is implied, whensoever Baptism is desired. When a Person of Age desires Baptism, he must make those Answers and Sponsions, otherwise he is not truly Baptized; and though his outward making of them being all that can fall under Human Cognizance, he who does that must be held to be truly baptized, and all the outward Priviledges of a baptized Person must belong to him; yet as to the effect of Baptism on the Soul of him that is baptized, without doubt that depends upon the sincerity of the Professions and Vows made by him. The Wills of Infants are by the Law of Nature and Nations in their Parents, and are transferred by them to their Sureties; the Sponsions that are made on their behalf are considered as made by themselves; but there the outward Act is sufficient; for the inward Acts of one Person cannot be supposed necessary to give the Sacrament its Virtue in another.\n\n[^2]In the Eucharist, by *our shewing forth our Lord’s Death till he comes,* we are admitted to the *Communion of his Body and Blood:* To a share in Partnership with other Christians in the Effects and Merits of his Death. But the unworthy Receiver is guilty of his Body and Blood, and brings thereby down Judgments upon himself; so that to fancy a Virtue in Sacraments that works on the Person to whom they are applied without any inward Acts accompanying it, and upon his being only Passive, is a Doctrine of which we find nothing in the Scriptures; which teach us that every thing we do is only accepted of God, with regard to the Disposition of Mind that he knows us to be in when we go about it. Our Prayers and Sacrifices are so far from being accepted of God, that they are *Abomination* to him, if they come from wicked and defiled Hearts. The making Men believe that Sacraments may be effectual to them when they are next to a State of Passivity, not capable of any sensible thoughts of their own, is a sure way to raise the Credit of the Clergy, and of the Sacrament; but at the same time it will most certainly dispose Men to live in Sin, hoping that a few Rites which may be easily procured at their Death, will clear all at last. And thus we reject, not without great Zeal against the fatal Effects of this Error, all that is said of the *Opus operatum*; the very doing of the Sacrament: we think it looks liker the Incantations of Heathenism, than the Purity and Simplicity of the Christian Religion.\n\nBut the other Extream that we likewise avoid, is that of sinking the Sacraments so low, as to be meer Rites and Ceremonies. St. *Peter* says, *Baptism saves us.* St. *Paul* calls it, The *laver of Regeneration*; to which he joyns the *renewing of the Holy Ghost.*[^3] Our Saviour saith, *He that believeth, and is baptized, shall be saved*; and *except ye are born again of Water, and of the Spirit, ye cannot enter into the Kingdom of God.* These Words have a Sense and Signification, that rises far above a meer Ceremony done to keep up Order, and to maintain a settled Form. The Phrase *Communion of the Body and Blood of Christ,* is above the Nature of an Anniversary or Memorial Feast: This Opinion we think is very unsuitable to those high Expressions; and we do not doubt but that Christ, who instituted those Sacraments, does still accompany them with a particular Presence in them, and a Blessing upon them; so that we coming to them with Minds well prepared, with pure Affections and holy Resolutions, do certainly receive in and with them particular largesses of the Favour and Bounty of God. They are not bare and naked Remembrances and Tokens, but are actuated and animated by a Divine Blessing that attends upon them. This is what we believe on this Head, and these are the Grounds upon which we found it.\n\nA Sacrament is an Institution of Christ, in which some material thing is sanctified, by the use of some Form or Words, in and by which, federal Acts of this Religion do pass on both sides; on ours by Stipulations, Professions, or Vows; and on God’s by his secret Assistances: by these we are also united to the Body of Christ, which is the Church. It must be Instituted by Christ, for though Ritual Matters that are only the Expressions of our Duty, may be appointed by the Church; yet federal Acts, to which a conveyance of Divine Grace is tied, can only be instituted by him who is the Author and Mediator of this New Covenant, and who lays down the Rules or Conditions of it, and derives the Blessings of it by what Methods and in what Channels he thinks fit. Whatsoever his Apostles settled, was by Authority and Commission from him; therefore it is not to be denied, but that if they had appointed any Sacramental Action, that must be reckoned to be of the same Authority, and is to be esteemed Christ’s Institution, as much as if he himself, when on Earth had appointed it.\n\nMatter is of the Essence of a Sacrament; for Words without some material thing, to which they belong, may be of the Nature of Prayers or Vows, but they cannot be Sacraments: Receiving a Sacrament is on our part our Faith plighted to God in the use of some material Substance or other; for in this consists the difference between Sacraments, and other Acts of Worship. The latter are only Acts of the Mind declared by Words or Gesture, whereas Sacraments are the Application of a material Sign, joyned with Acts of the Mind, Words, and Gestures: With the *Matter* there must be a *Form,* that is, such Words joyned with it as do appropriate the Matter to such an use, and separate it from all other uses, at least in the Act of the Sacrament. For in any piece of *Matter* alone, there cannot be a proper suitableness to such an end, as seems to be designed by Sacraments, and therefore a *Form* must determine and apply it; and it is highly suitable to the nature of Things, to believe that our Saviour, who has Instituted the Sacrament, has also either Instituted the Form of it, or given us such hints as to lead us very near it. The end of Sacraments is double; the one is by a Solemn Federal Action both to unite us to Christ, and also to derive a secret Blessing from him to us: And the other is to joyn and unite us by this publick Profession, and the joynt partaking of it, with his Body, which is the Church. This is in general, an Account of a *Sacrament:* This, it is true, is none of those Words that are made use of in Scripture, so that it has no determined Signification given to it in the Word of God; yet it was very early applied by *Pliny* to those Vows by which the Christians tied themselves to their Religion,[^4] taken from the Oaths by which the Soldiery among the *Romans,* were sworn to their Colours or Officers; and from that time this Term has been used in a Sense consecrated to the Federal Rites of Religion. Yet if any will dispute about Words, we know how much St. *Paul* condemns all those curious and vain Questions, which have in them the Subtilties and *Oppositions of Science falsly so called.* If any will call every Rite used in Holy Things, a Sacrament,[^5] we enter into no such Contentions.\n\nThe Rites therefore that we understand when we speak of Sacraments, are the constant Federal Rites of Christians, which are accompanied by a Divine Grace and Benediction, being instituted by Christ to unite us to him, and to his Church; and of such we own that there are Two, *Baptism,* and the *Supper of our Lord.* In Baptism there is *Matter, Water*; there is a *Form,* the Person *Dipped* or *Washed,* with words, *I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost.*[^6] There is an Institution, *Go preach and baptize*; there is a Federal Sponsion,[^7] *The answer of a good Conscience*; there is a Blessing conveyed with it, *Baptism save us*; there is *one baptism, as there is one body and one spirit; we are all baptized into one body.* So that here all the constituent and necessary Parts of a Sacrament are found in Baptism. In the Lord’s Supper, there is *Bread* and *Wine* for the *Matter.* The giving it to be Eat and Drunk, with the Words that our Saviour used in the first Supper, are the *Form: Do this in remembrance of me,* is the Institution. *Ye shew forth the Lord’s death till he come again,*[^8] is the Declaration of the Federal Act of our part: It is also the *Communion of the body, and of the blood of Christ,* that is, the conveyance of the Blessings of our Partnership in the Effects of the Death of Christ.[^9] *And we being many, are one Bread and one Body, for we are all partakers of that one Bread*; this shews the Union of the Church in this Sacrament. Here then we have in these two Sacraments, both Matter, Form, Institution, Federal Acts, Blessings conveyed, and the Union of the Body in them. All the Characters which belong to a Sacrament agree fully to them.\n\nIn the next place we must, by these Characters, examine the other pretended Sacraments. It is no wonder, if the word *Sacrament* being of a large extent, there should be some Passages in Ancient Writers, that call other Actions so besides *Baptism* and the *Lord’s Supper*; for in a larger Sense every Holy Rite may be so called. But it is no small prejudice against the number of Seven Sacraments, that *Peter Lombard,* a Writer in the Twelfth Century, is the first that reckons *Seven* of them: From that Mystical Expression of the Seven Spirits of God, there came a conceit of the sevenfold Operation of the Spirit;[^10] and it looked like a good Illustration of that to assert Seven Sacraments. This, Pope *Eugenius* put in his Instruction to the *Armenians,* which is published with the Council of *Florence*; and all was finally settled at *Trent.* Now there might have been so many fine Allusions made on the number Seven, and some of the Ancients were so much set on such Allusions, that since we hear nothing of that kind from any of them; we may well conclude that this is more than an ordinary Negative Argument against their having believed, that there were Seven Sacraments. To go on in order with them:\n\nThe first that we reject, which is reckoned by them the second, is *Confirmation.* But to explain this, we must consider in what respect our Church receives *Confirmation,* and upon what reasons it is that she does not acknowledge it to be a *Sacrament.* We find that after *Philip,* the Deacon and Evangelist, had converted and baptized some in *Samaria; Peter* and *John* were sent thither by the Apostles,[^11] who *laid their hands* on such as were baptized, and *prayed that they might receive the Holy Ghost*; upon which it is said, that *they received the Holy Ghost.* Now though ordinary Functions, when performed by the Apostles, such as their laying on of Hands in those whom they Ordained or Confirmed, had extraordinary Effects accompanying them; but when the extraordinary Effects ceased, the end for which these were at first given being accomplished, the Gospel having been fully attested to the World, yet the Functions were still continued of Confirmation as well as Ordination: And as the *laying on of Hands,*[^12] that is reckoned among the Principles of the Christian Doctrine, after *Repentance,* and *Faith,* and subsequent to *Baptism,* seems very probably to belong to this; so from these Warrants, we find in the earliest Writings of Christianity, mention of a *Confirmation* after *Baptism,* which for the greater Solemnity and Awe of the Action, and from the precedent of St. *Peter* and St. *John,* was reserved to the Bishop, to be done only by him.\n\nUpon these Reasons we think it is in the Power of the Church to require all such as have been baptized, to come before the Bishop and renew their Baptismal Vow, and pray for God’s Holy Spirit to enable them to keep their Vow; and upon their doing this, the Bishop may solemnly pray over them, with that ancient and almost natural Ceremony, of laying his Hands upon them, which is only a Designation of the Persons so prayed over, and blest, that God may seal and defend them with his Holy Spirit; in which, according to the nature of the New Covenant, we are sure that such as do thus Vow and Pray, do also receive the Holy Spirit, according to the Promise that our Saviour has made us. In this Action there is nothing but what is in the Power of the Church to do, even without any other Warrant or Precedent. The doing all things to *Order,* and to *Edifying,* will authorize a Church to all this; especially, since the now universal Practice of *Infant Baptism,* makes this more necessary than it was in the first times, when chiefly the *Adult* were baptized. It is highly reasonable that they who gave no actual Consent of their own, should come, and by their own express Act make the Stipulations of Baptism. It may give greater impressions of awe and respect, when this is restrained to the highest Order in the Church. Upon the sincere Vows and earnest Prayers of Persons thus Confirmed, we have reason to believe that a proportioned degree of God’s Grace and Spirit will be poured out upon them. And in all this we are much confirmed when we see such warrants for it in Scripture. A thing so good in it self, that has at least a probable Authority for it, and was certainly a practice of the first Ages, is upon very just grounds continued in our Church. Would to God it were as seriously gone about, as it is lawfully established.\n\nBut after all this, here is no Sacrament, no express Institution, neither by Christ nor his Apostles; no Rule given to practise it, and which is the most essential, there is no matter here; for the laying on of Hands is only a gesture in Prayer; nor are there any federal Rites declared to belong to it; it being indeed rather a Ratifying and Confirming the Baptism, than any new Stipulation. To supply all this, the Church of *Rome* has appointed *Matter* for it. The *Chrism,* which is a mixture of *Oil,* Olive, and *Balm, (Opobalsamum*) the *Oil* signifying the clearness of a good Conscience, and the *Balm* the savour of a good Reputation. This must be peculiarly blessed by the Bishop, who is the only Minister of that Function. The *Form* of this Sacrament is the applying the *Chrism* to the Forehead, with these words, *Signo te signo crucis, & confirmo te chrismate salutis, in Nomine Patris, Filii, & Spiritus Sancti:* I sign thee with the sign of the Cross, and confirm thee with the Chrism of Salvation, in the Name of the Father, the Son, and the Holy Ghost. They pretend Christ did Institute this; but they say the Holy Ghost which he breathed on his Disciples, being a thing that transcended all Sacraments, he settled no determined *Matter* nor *Form* to it: And that the succeeding Ages appropriated this *Matter* to it.\n\nWe do not deny, but that the Christians began very early to use Oil in Holy Functions. The Climates they lived in making it necessary to use Oil much, for stopping the Perspiration, that might dispose them the more to use Oil in their Sacred Rites. It is not to be denied, but that both *Theophilus* and *Tertullian,* in the end of the Second,[^13] and the beginning of the Third Century, do mention it. The frequent mention of *Oil,* and of *Anointing* in the Scripture, might incline them to this: It was Prophesied of Christ, That he was to be *anointed with the oil of joy and gladness above his fellows:* And the Names of *Messias* and *Christ* do also import this; but yet we hold all *that* to be Mystical, and that it is to be meant of that fulness of the Spirit which he received *without measure.* Upon the same account we do understand those words of St. *Paul,* in the same mystical Sense, *he that establisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts:*[^14] As also those words of St. *John, but ye have an Vnction from the holy one, and ye know all things. The anointing which ye have received of him abideth in you; and ye need not that any man teach you, but as the same anointing teacheth you all things.* These words do clearly relate to somewhat that the Christians received immediately from God; and so must be understood figuratively: For we do not see the least hint of the Apostles using of Oil, except to the sick; of which afterwards. So that if this Use of Oil is considered only as a Ceremony of a natural Signification, that was brought into the Rituals of the Church, it is a thing of another Nature: But if a Sacrament is made of it, and a divine Vertue is joined to that, we can admit of no such thing, without an express Institution and Declaration in Scripture.\n\nThe Invention that was afterwards found out, by which the Bishop was held to be the only Minister of *Confirmation,*[^15] even tho’ Presbyters were suffered to *Confirm,* was a piece of Superstition without any colour from Scripture. It was settled, that the Bishop only might consecrate the *Chrism*; and tho’ he was the ordinary Minister of Confirmation, yet Presbyters were also suffered to do it, the Chrism being consecrated by the Bishop: Presbyters thus Confirming, was thought like the Deacons giving the Sacrament, tho’ Priests only might consecrate the Eucharist. In the *Latin* Church *Jerom* tells us,[^16] that in his Time the Bishop only Confirmed; and tho’ he makes the Reason of this, to be rather for doing an Honour to them, than from any necessity of the Law, yet he positively says the Bishops went round praying for the Holy Ghost on those whom they Confirmed. It is said by *Hilary,* that in *Egypt the Presbyters did Confirm in the Bishops absence:* So that custom joined with the distinction between the Consecration,[^17] and the applying of the Chrism, grew to be the universal Practice of the *Greek* Church. The greatness of Diocesses with the increasing Numbers of the Christians, made that both in *France,* in the Councils of *Orange*; and in *Spain,* in the Council of *Toledo,* the same Rule was laid down that the *Greeks* had begun. In *Spain* some Priests did consecrate the *Chrism,* but that was severely forbid in one of the Councils of *Toledo:* Yet at *Rome* the ancient Custom was observed, of appropriating the whole business of Confirmation to the Bishop;[^18] even in *Gregory the Great’s* time: Therefore he reproved the Clergy of *Sardinia,* because among them the Priests did Confirm, and he appointed it to be reserved to the Bishop: But when he understood that some of them were offended at this, he writ to the Bishop of *Carali,* that tho’ his former Order was made according to the ancient Practice of the Church of *Rome,* yet he consented that for the future the Priests might *Confirm* in the Bishops absence. But Pope *Nicholas* in the IX. Century pressed this with more rigor: For the *Bulgarians* being then converted to the Christian Religion, and their Priests having both Baptized and Confirmed the new Converts, Pope *Nicholas* sent Bishops among them with Orders to Confirm even those who had already been Confirmed by Priests: Upon which the contest being then on foot, between *Rome* and *Constantinople, Photius* got it to be decreed in a Synod at *Constantinople* ▪ That theChrism being hallowed by a Bishop, it might be administred by Presbyters: And *Photius* affirmed that a Presbyter might do this, as well as Baptize or Offer at the Altar. But Pope *Nicholas* with the confidence that was often assumed by that See upon as bad grounds, did affirm, that this had never been allowed of. And upon this many of the *Latins* did in the Progress of their Disputes with the *Greeks,* say, that they had no Confirmation. This has been more enlarged on, than was necessary by the designed shortness of this Work, because all those of the *Roman* Communion among us, have now no Confirmation,[^19] unless a Bishop happens to come amongst them. And therefore it is now a commonDoctrine among them, that tho’ Confirmation is a Sacrament, yet it is not necessary.\n\nAbout this there were fierce Disputes among them, about Sixty years ago, whether it was necessary for them to have a Bishop here to Confirm according to the ancient Custom or not? The Jesuites, who had no mind to be under any Authority but their own, opposed it; for the Bishop being by Pope *Eugenius* declared to be the ordinary Minister of it, from thence it was inferred, that a Bishop was not simply necessary. This was much censured by some of the *Gallican* Church. If Confirmation were considered only as an Ecclesiastical Rite, we could not dispute the power of the Church about it; but we cannot allow that a Sacrament should be thus within the power of the Church; or that a new Function of Consecrating Oil, without applying it, distinct from Confirmation, and yet necessary to the very essence of it, could have been set up by the power of the Church; for if Sacraments are federal conveyances of Grace, they must be continued according to their first Institution. The Grace of God being only tied to the Actions with which it is promised.\n\nWe go next to the Second of the Sacraments here rejected, which is *Penance,* that is reckoned the Fourth in order among them. *Penance,* or *Penitence,* is formed from the Latin Translation of a *Greek* word that signifies a *change,* or *renovation of Mind*; which Christ has made a necessary condition of the New Covenant. It consists in several acts, all which, when joined together, and producing this real change, we become then true Penitents, and have a right to the *Remission of Sins,* which is in the New Testament often joined with *Repentance,* and is its certain consequent. The first act of this Repentance is Confession to God, before whom we must humble our selves, and confess our Sins to him; upon which we believe that *he is faithful,* and true to his Promises, and *just to forgive us our sins*; and if we have wronged others,[^20] or have given publick offence to the Body or Church, to which we belong, we ought to *confess our faults* to them likewise; and as a mean to quiet Mens Consciences,[^21] to direct them to compleat their Repentance, and to make them more humble and ashamed of their Sins, we advise them to use secret Confession, to *their Priest, or to any other Minister of God’s Word*; leaving this matter wholly to their discretion.\n\nWhen these acts of sorrow have had their due effect, in reforming the natures and lives of Sinners, then their Sins are forgiven them: In order to which, we do teach them to Pray much, to give Alms according to their Capacity, and to fast as often as their Health and Circumstances will admit of; and most indispensably to restore or repair, as they find they have sinned against others. And as we teach them thus to look back on what is past, with a deep and hearty sorrow, and a profound shame, so we charge them to look chiefly forward, not thinking that any acts with relation to what is past, can, as it were, by an account or compensation free us from the guilt of our former Sins, unless we amend our Lives and change our Tempers for the future. The great design of Repentance being to make us like God, Pure and Holy as he is. Upon such a Repentance sincerely begun, and honestly pursued, we do in general, as the Heralds of God’s Mercy, and the Ministers of his Gospel, pronounce to our People daily, the offers that are made us of Mercy and Pardon by Christ Jesus. This we do in our daily Service, and in a more peculiar manner before we go to the Holy Communion. We do also, as we are a Body that may be offended with the sins of others, forgive the Scandals committed against the Church; and that such as we think die in a state of Repentance, may die in the full Peace of the Church, we join both Absolutions in one; in the last Office likewise praying to our Saviour that he would forgive them, and then we, as the Officers of the Church, authorised for that end, do forgive all the Offences and Scandals committed by them against the whole Body. This is our Doctrine concerning Repentance; in all which we find no Characters of a Sacrament, no more than there is in Prayer or Devotion. Here is no Matter, no application of that Matter by a peculiar Form, no Institution, and no peculiar federal acts. The Scene here is the Mind, the acts are Internal, the effect is such also; and therefore we do not reckon it a Sacrament, not finding in it any of the Characters of a Sacrament.\n\nThe matter that is assigned in the Church of *Rome,* are the acts of the Penitent; his Confession by his Mouth to the Priest, the Contrition of his Heart, and the satisfaction of his Work, in doing the enjoined Penance. The Aggregate of all these is the *Matter*; and the *Form,* are the words, *Ego te Absolvo.* Now besides what we have to say upon every one of these particulars, the Matter of a Sacrament must be some visible Sign applied to him that receives it.[^22] It is therefore a very absurd thing to imagine that a Man’s own Thoughts, Words, or Actions, can be the *Matter* of a Sacrament: How can this be sanctified or applied to him? It will be a thing no less absurd to make the *Form* of a Sacrament to be a practice not much elder than Four hundred Year; since no Ritual can be produced, nor Author cited for this Form, for above a Thousand Years after Christ. All the ancient Forms of receiving Penitents, having been by a Blessing in the Form of a Prayer, or a Declaration; but none of them in these positive words, *I Absolve thee.* We think this want of *Matter,* and this new invented *Form,* being without any Institution in Scripture, and different from so long a practice of the whole Church, are such reasons that we are fully justified in denying Penance to be a *Sacrament.* But because the Doctrine of Repentance is a point of the highest importance, there arise several things here that ought to be very carefully examined.\n\nAs to *Confession,* we find in the Scriptures, that such as desired St. *John*’s Baptism,[^23] came *confessing their sins,* but that was previous to Baptism. We find also that scandalous Persons were to be *openly rebuked before all,* and so to be put to shame,[^24] in which, no doubt, there was a Confession, and a publication of the Sin; but that was a matter of the Discipline and Order of the Church; which made it necessary to *note such persons as walked disorderly,*[^25] *and to have no fellowship with them,* sometimes *not so much as to eat with them,* who being Christians, and such as were called *Brothers,* were a reproach to their Profession: But besides the Power given to the Apostles of *binding and loosing,* which as was said on another Head, belonged to other matters; we find that when our Saviour breathed on his Apostles and gave them the Holy Ghost, he with that told them, That *whose soever sins they remitted,*[^26] *they were remitted; and whose soever sins they retained, they were retained.* Since a Power of remitting or retaining sin was thus given to them, they infer that it seems reasonable, that in order to their dispensing it with a due caution, the knowledge of all sins ought to be laid open to them.\n\nSome have thought that this was a Personal thing given to the Apostles with that Miraculous effusion of the Holy Ghost; with which such a discerning of Spirits was communicated to them, that they could discern the sincerity or hypocrisy of those that came before them; by this St. *Peter* discovered the sin of *Ananias* and *Saphira*;[^27] and he also saw that *Simon* of *Samaria* was *in the gall of bitterness, and in the bond of iniquity:* So they conclude that this was a part of that extraordinary and miraculous Authority which was given to the Apostles, and to them only.[^28] But others, who distinguish between the full extent of this Power, and the Ministerial Authority that is still to be continued in the Church, do believe that these Words may in a lower and more limited Sense belong to the Successors of the Apostles; but they argue very strongly, that if these Words are to be understood in their full extent as they lie, a Priest has by them an absolute and unlimited Power in this Matter, not restrained to Conditions or Rules; so that if he does Pardon or retain sins, whether in that he does right or wrong, the sins must be pardoned or retained accordingly: He may indeed sin in using it wrong, for which he must answer to God; but he seems by the literal meaning of these Words, to be cloathed with such a Plenipotentiary Authority, that his Act must be valid, though he may be punished for imploying it amiss.\n\nAn Ambassador that has full Powers, though limited by secret Instructions, does bind him that so empowered him, by every Act that he does, pursuant to his Powers, how much soever it may go beyond his Instructions, for how obnoxious soever that may render him to his Master, it does not at all lessen the Authority of what he has done, nor the Obligation that arises out of it. So these words of Christ’s, if applied to all Priests, must belong to them in their full extent, and if so, the Salvation, or the Damnation of Mankind is put absolutely in the Priest’s Power. Nor can it be answered, That the Conditions of the Pardon of sin that are expressed in the other parts of the Gospel, are here to be understood, though they are not expressed. As we are said to be saved if we believe, which does not imply that a single Act of believing the Gospel, without any thing else puts us in a state of Salvation.\n\nIn Opposition to this, we Answer, That the Gospel having so described *Faith* to us, as the Root of all other Graces and Virtues, as that which produces them, and which is known by them, all that is promised upon our *Faith,* must be understood of a *Faith* so qualified, as the Gospel represents it; and therefore that cannot be applied to this Case, where an unlimited Authority is so particularly exprest; that no Condition seems to be implied in it. If any Conditions are elsewhere laid upon us, in order to our Salvation, then according to their Doctrine, we may say that of them, which they say of Contrition upon this occasion, That they are necessary when we cannot procure the Priest’s Pardon; but that by it the want of them all may be supplied, and that the Obligation to them all is superseded by it: And if any Conditions are to be understood as limits upon this Power, why are not all the Conditions of the Gospel, Faith, Hope, and Charity, Contrition and New Obedience made necessary, in order to the lawful dispensing of it, as well as Confession, Attrition, and the doing the Penance enjoyned? Therefore since no Condition is here named as a restraint upon this General Power, that is pretended to be given to Priests by those words of our Saviour, they must either be understood as simple and unconditional, or they must be limited to all the Conditions that are expressed in the Gospel. For there is not the colour of a reason to restrain them to some of them, and to leave out the rest: And thus we think we are fully justified by saying, that by these Words, our Saviour did indeed fully empower the Apostles to publish his Gospel to the World, and to declare the Terms of Salvation, and of obtaining the Pardon of Sin, in which they were to be infallibly assisted, so that they could not err in discharging their Commission; and the Terms of the Covenant of Grace being thus settled by them, all who were to succeed them, were also empowered to go on with the Publication of this Pardon, and of those glad Tidings to the World: So that whatsoever they declared in the Name of God, conform to the Tenor of that which the Apostles were to settle, should be always made good. We do also acknowledge, that the Pastors of the Church have in the way of Censure and Government, a Ministerial Authority to remit, or to retain Sins, as they are Matters of Scandal or Offence; tho’ that indeed does not seem to be the meaning of those Words of our Saviour; and therefore we think that the power of pardoning and retaining is only declaratory, so that all the exercises of it are are then only effectual, when the Declarations of the Pardon are made conform to the Conditions of the Gospel. This Doctrine of ours how much soever decried of late in the *Roman* Church, as striking at the Root of the Priestly Authority, yet has been maintained by some of their best Authors, and some of the greatest of their School-men.\n\nThus we have seen upon what reason it is, that we do not conclude from hence, that Auricular Confession is necessary; in which we think that we are fully confirmed by the Practice of many of the Ages of theChristian Church, which did not understand these words as containing anObligation to Secret Confession. It is certain that the Practice and Tradition of the Church must be relied on here, if in any thing, since there was nothing that both Clergy and Laity were more concerned both to know, and to deliver down faithfully than this, on which the Authority of the one, and the Salvation of the other, depended so much. Such a Point as this could never have been forgot or mistaken; many and clear Rules must have been given about it. It is a thing to which Humane Nature has so much repugnancy, that it must in the first forming of Churches have been infused into them, as absolutely necessary in order to Pardon and Salvation.\n\nA Church could not now be formed, according to the Doctrine and Practice of the Church of *Rome,* without very full and particular Instructions, both to Priests and People concerning Confession and Absolution. It is the most intricate Part of their Divinity, and that which the Clergy must be most ready at. In Opposition to all this let it be considered, that though there is a great deal said in the New Testament concerning Sorrow for Sin, Repentance and Remission of Sins, yet there is not a Word said, nor a Rule given concerning Confession to be made to a Priest, and Absolution to be given by him. There is indeed a Passage in St. *James*’s Epistle relating to Confession; but *it is to one another,* not restrained to the Priest;[^29] as the Word rendred *Faults* seems to signify those Offences, by which others are wronged, in which case Confession is a degree of Reparation, and so is sometimes necessary; but whatever may be in this, it is certain, that the Confession which is there appointed to be made, is a thing that was to be mutual among Christians; and it is not commanded in order to Absolution, but in order to the procuring the Intercessions of other good Men; and therefore it is added, and *Pray for one another.* By the words that follow, *that ye may be healed,* joyned with those that went before concerning the *Sick,* it seems the Direction given by St. *James* belongs principally to Sick Persons; and the conclusion of the whole Period shews, That it relates only to the private Prayers of good Men for one another, *The effectual fervent Prayer of a righteous man availeth much.* So that this place does not at all belong to Auricular Confession or Absolution.\n\nNor does there any Prints appear, before the Apostacies that happened in the Persecution of *Decius,* of the Practice even of confessing such heinous Sins as had been publickly committed. Then arose the famous contests with the *Novatians,* concerning the receiving the lapsed into the Communion of the Church again. It was concluded not to exclude them from the hopes of Mercy, or of Reconciliation; yet it was resolved not to do that, till they had been kept at a distance for some time from the Holy Communion; at last they were admitted to make their Confession, and so they were received to the Communion of the Church. This time was shortned, and many things were past over, to such as shewed a deep and sincere Repentance; and one of the Characters of a true Repentance upon which they were always treated with a great distinction of Favour, was, if they came and first accused themselves. This shewed that they were deeply affected with the Sense of their Sins, when they would not bear the load of them, but became their own Accusers, and discovered their Sins. There are several Canons that make a difference in the degrees and time of the Penance, between those who had accused themselves, and those against whom their Sins were proved. A great deal of this strain occurs often in the Writings of the Fathers, which plainly shews that they did not look on the necessity of an Enumeration of all their Sins as commanded by God. Otherwise it would have been enforced with Considerations of another nature, than that of shortning their Penance.\n\nThe first occasion that was given to the Church to exercise thisDiscipline, was from the frequent Apostacies, into which many had lapsed during the Persecutions, and when these went off, another sort of Disorders began to break in upon the Church, and to defile it. Great numbers followed the Example of their Princes, and became Christians; but a mixed Multitude came among them, so that there were many Scandals amongst that Body which had been formerly remarkable for the purity of their Morals, and the strictness of their Lives. It was the chief business of all those Councils that met in the Fourth and Fifth Centuries, to settle many Rules concerning the degrees and time of Penance, the Censures both of the Clergy and Laity, the Orders of the Penitents, and the Methods of receiving them to the Communion of the Church. In some of those Councils they denied Reconciliation after some sins, even to the last, though the general Practice was to receive all at their Death;[^30] but while they were in a good state of Health, they kept them long in Penance, in a publick Separation from the Common Priviledges of Christians, and chiefly from the Holy Sacrament, and under severe Rules, and that for several Years, more or fewer, according to the Nature of their Sins, and the Characters of their Repentance; of which a free and unextorted Confession being one of the chief, this made many prevent that, and come in of their own accord to confess their sins, which was much encouraged and magnified.\n\nConfession was at first made publickly, but the Inconveniences of that appearing, and particularly many of those sins being Capital, instead of a publick there was a private Confession practised. The Bishops either attended upon these themselves, or they appointed a Penitentiary Priest to receive them: All was in order to the executing the Canons, and for keeping up the Discipline of the Church. Bishops were warranted by the Council of *Nice* to excuse the severity of the Canons, as the occasion should require. The Penitents went through the Penance imposed, which was done publickly; the Separation and Penance being visible, even when the sin was kept secret; and when the time of the Penance was finished, they received the Penitents by Prayer and Imposition of Hands, into the Communion of the Church, and so they were received. This was all the Absolution that was known during the first Six Centuries.\n\nPenitents were enjoyned to publish such of their secret Sins, as the Penitentiary Priest did prescribe. This happened to give great Scandal at *Constantinople,*[^31] when *Nectarius* was Bishop there; for a Woman being in a Course of Penance, confessed publickly that she had been guilty of Adultery, committed with a Deacon in the Church. It seems by the Relation that the Historian gives of this matter, that she went beyond the Injunctions given her; but whether the fault was in her, or in the Penitentiary Priest, this gave such offence,[^32] that *Nectarius* broke that Custom. And *Chrysostom,* who came soon after him to that See, speaks very fully against secret Confession, and advises Christians to confess only to God, yet the practice of secret Confession was kept up elsewhere; but it appears by a vast number of Citations from the Fathers, both in different Ages, and in the different Corners of the Church, that though they pressed Confession much, and magnified the value of it highly, yet they never urged it as necessary to the Pardon of Sin, or as a Sacrament; they only prest it as a mean to compleat the Repentance, and to give the Sinner an Interest in the Prayers of the Church. This may be positively affirmed concerning all the Quotations that are brought in this matter, to prove that Auricular Confession is necessary in order to the Priest’s Pardon, and that it is founded on those Words of Christ, *Whose sins ye remit,* &c. that they prove quite the contrary; that the Fathers had not the sense of it, but considered it, either as a mean to help to the compleating of Repentance, or as a mean to maintain the Purity of the Christian Church, and the Rigour of Discipline.\n\nIn the Fifth Century, a Practice begun, which was no small step to the ruin of the Order of the Church. Penitents were suffered instead of the Publick Penance, that had been formerly enjoyned, to do it secretly in some Monastery, or in any other private place, in the presence of a few good Men, and that at the discretion of the Bishop, or the Confessor, at the end of which, Absolution was given in secret. This was done to draw what Professions of Repentance they could from such Persons who would not submit to settled Rules: This Temper was found neither to lose them quite, nor to let their Sins pass without any Censure. But in the Seventh Century, all Publick Penance for secret Sins was taken quite away. *Theodore,* Archbishop of *Canterbury,* is reckoned the first of all the Bishops of the *Western* Church, that did quite take away all publick Penance for secret Sins.\n\nAnother piece of the ancient Severity was also slackned, for they had never allowed Penance to Men that had relapsed into any sin; tho’ they did not cut them off from all hope of the Mercy of God, yet they never gave a second Absolution to the Relapse. This the Church of *Rome* has still kept up in one Point, which is Heresy; a Relapse being delivered to the Secular Arm, without admitting him to Penance. The Ancients did indeed admit such to Penance, but they never reconciled them. Yet in the decay of Discipline, Absolution came to be granted to the Relapse, as well as to him that had sinned but once.\n\nAbout the end of the Eighth Century, the Commutation of Penance began; and instead of the ancient Severities, Vocal Prayers came to be all that was enjoyned; so many *Paters* stood for so many Days of fasting, and the rich were admitted to buy off their Penance under the decenter Name of giving Alms. The getting many Masses to be said, was thought a Devotion by which God was so much honoured, that the Commuting Penance for Masses, was much practised. Pilgrimages and Wars came on afterwards; and in the Twelfth Century, the Trade was set up of selling Indulgences. By this it appears, that Confession came by several steps into the Church; that in the first Ages it was not heard of; that the Apostacies in time of Persecution gave the first rise to it, all which demonstrates that the Primitive Church did not consider it as a thing appointed by Christ to be the Matter of a Sacrament.\n\nIt may be in the Power of the Church to propose Confession, as a mean to direct Men in their Repentance, to humble them deeper for their Sins, and to oblige them to a greater strictness. But to enjoyn it as necessary to obtain the Pardon of Sin, and to make it an indispensable Condition, and indeed the most indispensable of all the parts of Repentance, is beyond the Power of the Church; for since Christ is the Mediator of this New Covenant, he alone must fix the necessary Conditions of it. In this more than in any thing else, we must conclude that the Gospel is express and clear; and therefore so hard a Condition as this is, cannot be imposed by any other Authority. The Obligation to Auricular Confession, is a thing to which Mankind is naturally so little disposed to submit, and it may have such consequences on the Peace and Order of the World, that we have reason to believe, that if Christ had intended to have made it a necessary part of Repentance, he would have declared it in express Words, and not have left it so much in the dark, that those who assert it, must draw it by Inferences from those Words, *Whose Sins ye remit,* &c. Some things are of such a nature that we may justly conclude, that either they are not at all required, or that they are commanded in plain terms.\n\nAs for the good or evil Effects that may follow on the obliging Men to a strictness in Confession, that does not belong to this matter: If it is acknowledged to be only a Law of the Church, other considerations are to be examined about it; but if it is pretended to be a Law of God, and a part of a Sacrament, we must have a Divine Institution for it; otherwise all the advantages that can possibly be imagined in it, without that, are only so many Arguments to perswade us, that there is somewhat that is highly necessary to the Purity of Christians, of which Christ has not said a Word, and concerning which his Apostles have given us no Directions. We do not deny, but it may be a mean to strike Terror in People, to keep them under awe and obedience; it may when the management of it is in good hands, be made a mean to keep the World in Order, and to guide those of weaker Judgments more steadily and safely, than could be well done any other way. In the use of Confession, when proposed as our Church does, as matter of Advice, and not of Obligation, we are very sensible many good ends may be attained; but while we consider those, we must likewise reflect on the mischief that may arise out of it; especially supposing the greater part both of the Clergy and Laity to be what they ever were, and ever will be, depraved and corrupted. The People will grow to think that the Priest is in *God’s stead* to them; that their telling their sins to him, is as if they confessed them to God; they will expect to be easily discharged for a gentle Penance, with a speedy Absolution; and this will make them as secure, as if their Consciences were clear, and their Sins pardoned; so the remedy being easy and always at hand, they will be encouraged to venture the more boldly on Sin. It is no difficult matter to gain a Priest, especially if he himself is a bad Man, to use them tenderly upon those occasions. On the other hand, corrupt Priests will find their account in the dispensing this great Power, so as to serve their own ends. They will know all Peoples Tempers and Secrets, and how strict soever they may make the Seal of Confession, to draw the World to trust to it, yet in Bodies so knit together, as Communities and Orders are, it is not possible to know what use they may make of this. Still they know all themselves, and see into the weakness, the passions, and appetites of their People. This must often be a great snare to them, especially in the supposition that cannot be denied to hold generally true, of their being bad Men themselves: Great advantages are hereby given to infuse fears and scruples into Peoples minds, who being then in their tenderest Minutes, will be very much swayed and wrought on by them. A bad Priest knows by this whom he may tempt to any sort of Sin: And thus the good and the evil of Confession, as it is a general Law upon allMens Consciences, being weighed one against the other; and it being certain that the far greater part of Mankind is always bad, we must conclude that the evil does so far preponderate the good, that they bear no comparison nor proportion to one another. The matter at present under debate is only, Whether it is one of the Laws of God or not? And it is enough for the present purpose to shew, that it is no Law of God; upon which we do also see very good reason why it ought not to be made a Law of the Church; both because it is beyond her Authority, which can only go to matters of Order and Discipline, as also because of the vast inconveniences that are like to arise out of it.\n\nThe next part of Repentance is *Contrition,* which is a sorrow for Sin upon the motives of the Love of God, and the hatred of Sin, joined with a renovation of Heart. This is that which we acknowledge to be necessary to compleat our Repentance; but this consisting in the temper of a Man’s Mind, and his inward acts, it seems a very absurd thing to make this the matter of a Sacrament, since it is of a Spiritual and Invisible nature. But this is not all that belongs to this head.\n\nThe Casuists of the Church of *Rome* have made a distinction between a perfect and an imperfect *Contrition*; the imperfect they call *Attrition*; which is any sorrow for Sin, tho’ upon an inferior motive, such as may be particular to one act of Sin, as when it rises from the loss or shame it has brought with it, together with an act formed in detestation of it, without a resolution to sin any more. Such a sorrow as this is they teach, does make the Sacrament effectual, and puts a Man in a state of Justification, tho’ they acknowledge that without the Sacrament, it is not sufficient to Justify him.\n\n[^33]This was setled by the Council of *Trent.* We think it strikes at the root of all Religion and Vertue, and is a reversing of the design for which Sacraments were Instituted, which was to raise our Minds to a high pitch of Piety, and to exalt and purify our Acts. We think the Sacraments are profaned when we do not raise our Thoughts as high as we can, in them; To teach Men how low they may go, and how small a measure will serve turn, especially when the great and chief Commandment, the consideration of the Love of God is left out, seems to be one of the greatest corruptions in practice, of which any Church can be guilty: A slackness in Doctrine, especially in so great a Point as this, in which human nature is under so fatal a biass, will always bring with it a much greater corruption in practice. This will indeed make many run to the Sacrament, and raise its value, but it will rise upon the ruins of true Piety and Holiness. There are few Men that can go long on in very great sins, without feeling great remorses; these are to them rather a Burthen that they cannot shake off, than a Vertue. Sorrow lying long upon their thoughts may be the beginning of a happy change, and so prove a great blessing to them; all which is destroyed by this Doctrine: For if under such uneasy thoughts they go to Confession, and are Attrite, the Sacrament is valid, and they are Justified: Then the uneasiness goes off, and is turned into joy, without their being any thing the better by it. They return to their Sins with a new calm and security, because they are taught that their Sins are pardoned, and that all Scores are cleared. Therefore we conclude that this Doctrine wounds Religion in its Vitals; and we are confirmed in all this by what appears in Practice: And what the best Writers that have lived in that Communion have said of the abuses that follow on the Methods in which this Sacrament is managed among them, which do arise mainly out of this Part of their Doctrine concerning *Attrition.* All that they teach concerning those Acts of *Attrition* or even *Contrition,* is also liable to great abuse in Practice; for as a Man may bring forth those Acts in Words and not be the better for them: So he may force himself to think them, which is nothing but the framing an inward Discourse within himself, upon them; and yet these not arising genuinely from a new Nature, or a change of Temper, such Acts can be of no value in the sight of God: Yet the whole Practice of their Church runs upon these Acts, as if a Man’s going through them, and making himself think them, could be of great Value in the sight of God.\n\nThe Third Branch of the Matter of this Sacrament, is the *Satisfaction* or the doing the Penance; which by the constant Practice of the Church for above Twelve Centuries was to be performed, before Absolution could be given; except in extraordinary Cases, such as Death or Martyrdom: But in these latter Ages, in which the necessity of Confession is carried higher, the obligation to Satisfaction, or the doing of Penance, is let fall lower. A distinction is invented, by which Confession and Contrition, Attrition at least, are made essential Parts of the Sacrament, without which there is no Sacrament; as Soul and Body are essential to the being of a Man: And Satisfaction is considered only as an integral Part; such as an Eye or a Limb in a Man which is necessary to the Order of it, but not to its being: If Satisfaction is considered as that which destroys the Habits of Sin, and introduces the Habits of Virtue: If it is Purgative and Medicinal, and changes a Man’s Principles and Nature, then it ought to be reckoned the Principal and least Dispensable thing of all Repentance. For our confessing past Sins, and sorrowing for them, is only enjoined us as a mean to reform and purify our Nature. If we imagine that our Acts of Repentance are a Discounting with God, by so many pious Thoughts which are to be set against so many bad ones, this will introduce a sort of a Mechanical Religion; which will both corrupt our Ideas of God, and of the Nature of Good and Evil.\n\nThe true and generous Notion of Religion, is, that it is a System of many Truths, which are of such Efficacy, that if we receive them into our Minds, and are governed by them, they will rectify our Thoughts, and purify our Natures: And by making us like God here, they will put us in a sure Way to enjoy him eternally hereafter. Sorrow for past Sins, and all Reflections upon them, are enjoined us as means to make the Sense of them go so deep in our Minds, as to free us from all those bad Habits that Sin leaves in us, and from those ill Inclinations that are in our Nature: If we therefore set up a sorrowing for Sin as a Merchandize with God, by so many Acts of one kind to take off the Acts of another, here the true Design of our Sorrow is turned into a trafficking, by which how much soever Priests may gain, or the value of Sacraments may seem to rise, Religion will certainly lose in its main Design; which is the planting a new Nature in us, and the making us become like God. Confession and Contrition are previous Acts, that lead to this Reformation, which, as they teach, is wrought by the Satisfaction; therefore we must needs condemn that Doctrine which makes it less necessary and more dispensable than the other. In the case of Death we confess all the Rights of the Church with relation to a Man’s Scandals, and his Obligations to make publick Penance, may and ought to be then forgiven him: But we think it one of the most fatal Errors that can creep into any Church, to encourage Men to rely on a Death-bed Repentance. The Nature of Man leans so much this way, that it is necessary to bend the Point as strong as may be to the other Hand.\n\nThe Promises of the Gospel run all upon the Condition of Repentance; which imports a Renovation of the inner Man and a Purity of Life: So that no Repentance can be esteemed True, but as we perceive that it has purified our Hearts, and changed our Course of Life. What God may do with Death-bed Penitents, in the Infinite Extent and Absoluteness of his Mercy, becomes not us to Define; but we are sure he has given no Promises to such Persons in his Gospel, and since the Function of Clergy Men is the dispensing of that, we cannot go beyond the Limits set us in it: So there is no reason to make this part of Repentance less necessary or obligatory than the other, but very much to the contrary. Another exception that we have to the allowed Practice of that Church, is the giving Absolution before the Satisfaction is made; upon its being enjoined, and accepted by the Penitent. This is so contrary to all ancient Rules, that it were a needless Labour to go to prove it: The thing being confessed by all. And yet the Practice is so totally changed among them, that such as have blamed it, and have attempted to revive the ancient Method, have been censured as guilty of an Innovation, savouring of Heresy: Because they condemn so general a Practice, that it would render the Infallibility of the Church very doubtful, if it should be pretended to have erred in so Universal a Practice.\n\nHasty Absolutions, contrary both to the whole design of the Gospel, and to the constant Practice of the Church, for at least Twelve Centuries, are now the avowed Methods of that Church; to which in a great Measure all that Corruption of Morals that is among them, owes its rise and continuance: For who can be supposed to set himself against those Inclinations to Sin, that are deeply rooted in his Nature, and are powerfully recommended by the Pleasure and Gain that arises out of vitious Practices, if the Way to Pardon is cast so wide open, that a Man may Sin as long and as securely as he will, and yet all at once upon a few Acts that he makes himself go through, he may get into a State of Grace, and be pardoned and justified. The power that is left to the Priest to appoint the Penance, is a Trust of a high Nature, which yet is known to be universally ill applied; so that Absolution is generally prostituted among them.\n\nThe true Penance enjoined by the Gospel is the forsaking of Sin, and the doing Acts of Vertue. Fasting, Prayers and Alms-giving are Acts that are very proper Means to raise us to this Temper. If Fasting is joined with Prayer, and if Prayer arises out of an inward Devotion of Mind, and is serious and fervent, then we know that it has great Efficacy; as being one of the chief Acts of our Religious service of God, to which the greatest Promises are made, and upon which the best Blessings do descend upon us. Alms-giving is also a main Part of Charity: Which when done from a right Principle of loving God and our Neighbour, is of great Value in his Sight. But if Fasting is only an exercise of the Body, of abstaining so long, and from such things, this may perhaps trouble and pain the Body, but bodily Exercise profiteth nothing; so not to mention the Mockery of Fasting, when it is only a delay of eating, after which all Liberties are taken, or an abstinence which is made up with other delicious and inflaming Nutritives, these are of no Value, being only Inventions to deceive Men, and to expose Religion to Mockery: But even severe and afflicting Fasting, if done only as a Punishment, which when it is over, the Penance is believed to be compleated, gives such a low Idea of God and Religion, that from thence Men are led to think very slightly of Sin; when they know at what price they can carry it off. Such a continuance in Fasting in order to Prayer, as humbles and depresses Nature, and raises the Mind, is a great mean to reform the World; but Fasting as a prescribed Task to expiate our Sins, is a scorn put upon Religion.\n\nPrayer, when it arises from a serious Heart that is earnest in it, and when it becomes habitual, is certainly a most effectual mean to reform the World, and to fetch down Divine Assistances: But to appoint so many vocal Prayers to be gone through as a Task, and then to tell the World that the running through these with few or no inward Acts accompanying them, is Contrition or Attrition, this is liker a Design to root out all the Impressions of Religion, and all sense of that Repentance which the Gospel requires, than to promote it. This may be a Task fit to accustom Children to, but it is contrary to the true Genius of Religion, to teach Men instead of that *reasonable Service* that we ought to offer up to God, to give him only the *Labour of the Lips,* which is the *Sacrifice of Fools.* Prayers gone through as a Task can be of no value, and can find no acceptation in the sight of God. And as St. *Paul* said, that *if he gave all his goods to the poor, and had not Charity, he was nothing:*[^34] So the greatest profusion of Alms-giving when done in a mercenary Way, to buy off and to purchase a Pardon, is the turning of God’s House from being a *house of prayer,* to be a *den of thieves.*\n\nUpon all these Reasons we except to the whole Doctrine and Practice of the Church of *Rome,* as to the Satisfaction made by doing Penance. And in the last place we except to the Form of Absolution in these Words, *I Absolve thee:* We of this Church, who use it only to such as are thought to be near Death, cannot be meant to understand any thing by it, but the full Peace and Pardon of the Church: For if we meant a Pardon with relation to God, we ought to use it upon many other occasions. The Pardon that we give in the Name of God, is only declaratory of his Pardon, or supplicatory in a Prayer to him for Pardon.\n\nIn this we have the whole Practice of the Church till the Twelfth Century universally of our side. All the Fathers, all the ancient Liturgies, all that have writ upon the Offices, and the first Schoolmen are so express in this Matter, that the thing in Fact cannot be denied. *Morinus* has published so many of their old Rituals, that he has put an end to all doubting about it. In the Twelfth Century some few began to use the Words *I Absolve thee*: Yet to soften this Expression that seemed New and Bold, some tempered it with these Words, *in so far as it is granted to my frailty*; and others with those Words, *as far as the accusation comes from thee, and as the pardon is in me.* Yet this Form was but little practised: So that *William* Bishop of *Paris* speaks of the Form of Absolution as given only in a Prayer, and not as given in these Words, *I Absolve thee.* He lived in the beginning of the Fourteenth Century; so that this Practice though begun in other Places before that Time, yet was not known long after in so publick a City as *Paris.* But some Schoolmen begun to defend it, as implying only a declaration of the Pardon pronounced by the Priest: And this having an air of more Authority, and being once justified by Learned Men, did so universally prevail, that in little more than sixty Years time, it became the universal Practice of the whole *Latin* Church. So sure a thing is Tradition, and so impossible to be changed as they pretend, when within the compass of one Age, the new Form, *I Absolve thee,* was not so much as generally known, and before the end of it the old Form of doing it in a Prayer with Imposition of Hands, was quite worn out. The Idea that arises naturally out of these words, is that the Priest pardons Sins; and since that is subject to such abuses, and has let in so much corruption upon that Church, we think we have reason not only to deny that Penance is a Sacrament, but likewise to affirm, that they have corrupted this great and important Doctrine of Repentance, in all the Parts and Branches of it: Nor is the matter mended with that Prayer that follows the Absolution. *The Passion of our Lord Jesus Christ,*[^35] *the Merits of the Blessed Virgin and all the Saints, and all the good that thou hast done, and the evil that thou hast suffered, be to thee for the remission of Sins, the increase of Grace, and the reward of eternal Life.*\n\nThe third Sacrament rejected by this Article, is Orders; which is reckoned the sixth by the Church of *Rome.* We affirm that Christ appointed a Succession of Pastors in different Ranks to be continued in his Church for the Work of the Gospel, and the Care of Souls; and that as the Apostles setled the Churches they appointed different Orders of *Bishops, Priests* and *Deacons:* And we believe that all who are dedicated to serve in these Ministries, after they are examined and judged worthy of them, ought to be separated to them by the Imposition of Hands and by Prayer. These were the only Rites that we find practised by the Apostles. For many Ages the Church of God used no other; therefore we acknowledge that *Bishops, Priests* and *Deacons,* ought to be blest and dedicated to the HolyMinistry by Imposition of Hands and Prayer: And that then they are received according to the Order and Practice setled by the Apostles to serve in their respective Degrees. Men thus separated, have thereby Authority to perfect the Saints or Christians, that is, to perform the Sacred Functions among them, to minister to them, and to build them up in their most Holy Faith. And we think no other Persons without such a Separation and Consecration can lawfully touch the Holy Things. In all which we separate the Qualifications of the Functions from the inward Qualities of the Person; the one not at all depending on the other: The one relating only to the Order and the good Government of the Society, and the other relating indeed to the Salvation of him that Officiates, but not at all to the Validity of his Office or Service.\n\nBut in all this we see nothing like a Sacrament: Here is neither *Matter, Form* nor *Institution*; here is only Prayer: The laying on of Hands is only a gesture in Prayer that imports the Designation of the Person so prayed over. In the *Greek* Church there is indeed a different Form, for though there are Prayers in their Office of Ordination,[^36] yet the words that do accompany the Imposition of Hands are only Declaratory, *The Grace of God that perfects the feeble, and heals the weak, promotes this Man to be a Deacon, a Priest or a Bishop; let us therefore pray for him:* By which they pretend only to judge of a divine Vocation: All the ancient Rituals, and all those that treat of them for the first Seven Centuries, speak of nothing as Essential to Orders but *Prayer* and *Imposition of Hands.* It is true, many Rites came to be added, and many Prayers were used that went far beyond the first Simplicity. But in the Tenth or Eleventh Century a new Form was brought in, of delivering the *Vessels,* in ordaining Priests; and Words were joined with that, giving them Power to *offer Sacrifices to God and to celebrate Masses,* and then the Orders were believed to be given by this Rite. The delivering of the *Vessels* look’d like a *Matter,* and these Words were thought the *Form* of the Sacrament; and the Prayer that was formerly used with the Imposition of Hands, was indeed still used, but only as a Part of the Office; no Hands were laid on when it was used: And tho’ the Form of laying on of Hands was still continued, the Bishop with other Priests laying their Hands on those they Ordained, yet it is now a dumb Ceremony, not a word of a Prayer being said while they lay on their Hands. So that tho’ both Prayer and Imposition of Hands are used in the Office, yet they are not joined together. In the conclusion of the Ofsice a new Benediction was added ever since the Twelfth Century. The Bishop alone lays on his Hands, saying, *Receive the Holy Ghost; whose sins ye remit, they are remitted, and whose sins ye retain, they are retained.* The number Seven was thought to sute the Sacraments best, so Orders were made one of them, and of these, only Priesthood; where the *Vessels* were declared to be the *Matter,* and the *Form* was the delivering them with the words, *Take thou Authority to offer up Sacrifices to God, and to Celebrate Masses both for the Living and the Dead; In the Name of the Father, the Son, and the Holy Ghost.*\n\nThe Schoolmen have taken a new way of explaining this whole matter, borrowed from the Eucharist, that is made up of Two parts, the Consecration of the Bread and of the Wine; both so necessary, that without the one, the other becomes void: So they teach that a Priest has Two Powers of *Consecrating* and of *Absolving*; and that he is Ordained to the one by the delivery of the Vessels, and to the other by the Bishop’s laying on of Hands, with the words, *Receive the Holy Ghost*; and they make the Bishop and the Priest’s laying on Hands jointly, to be only their declaring, as by a Suffrage, that such a Person ought to be Ordained: So totally have they departed from the Primitive Forms.\n\nIf this is a Sacrament, and if the Sacrament consists in this Matter and Form by them assigned, then since all the Rituals of the *Latin* Church for the sirst Ten Centuries had no such Form of Ordaining Priests, this cannot be the *Matter* and *Form* of a Sacrament; otherwise the Church had in a course of so many Ages no true Orders, nor any Sacrament in them. Nor will it serve in answer to this to say, that Christ Instituted no special *Matter* nor *Form* here, but has left the specifying those among the other Powers that he has given to his Church: For a Sacrament being an Institution of applying a *Matter* designed by God, by a particular *Form* likewise appointed; to say that Christ appointed here neither *Matter* nor *Form,* is plainly to confess that this is no Sacrament. In the first Nine or Ten Ages there was no Matter at all used, nothing but an Imposition of Hands with Prayer: So that by this Doctrine the Church of God was all that while without true Orders, since there was nothing used that can be called the Matter of a Sacrament.\n\nTherefore though we continue this Institution of Christ, as he and his Apostles settled it in the Church, yet we deny it to be a Sacrament; we also deny all the inferior Orders to be Sacred, below that of Deacon. The other Orders we do not deny might be well, and on good reasons, appointed by the Church as steps through which Clerks might be made to pass, in order to a stricter examination and trial of them; like Degrees in Universities: But the making them, at least the Subdiaconate, Sacred, as it is reckoned by Pope *Eugenius,* is, we think, beyond the Power of the Church; for here a Degree of Orders is made a Sacrament, and yet that Degree is not named in the Scripture, nor in the first Ages. It is true, it came to be soon used with the other Inferior Orders; but it cannot be pretended to be a Sacrament, since no Divine Institution can be brought for it. And we cannot but observe, that in the definition that *Eugenius* has given of the Sacraments, which is an Authentical piece in the *Roman* Church, where he reckons *Priests, Deacons,* and *Subdeacons,* as belonging to the Sacrament of Orders, he does not Name *Bishops,* though their being of Divine Institution is not questioned in that Church. Perhaps the Spirit with which they acted at that time in *Basil,* offended him so much, that he was more set on depressing than on raising them. In the Council of *Trent,* in which so much Zeal appeared for recovering the Dignity of the Episcopal Order, at that time so much eclipsed by the Papal Usurpations, when the Sacrament of *Orders* was Treated of, they reckoned Seven Degrees of them, the highest of which is that of *Priest.* So that though they Decreed that a Bishop was by the Divine Institution above a Priest, yet they did not Decree, that the Office was an Order, or a Sacrament. And the Schoolmen do generally explain Episcopate, as being a higher Degree or Extension of Priesthood, rather than a new Order, or a Sacrament; the main thing in their Thoughts being that which, if true, is the greatest of all Miracles, the wonderful Conversion made in Transubstantion, they seem to think that no Order can be above that which qualifies a Man for so great a Performance.\n\nI say nothing in this place concerning the power of Offering Sacrifices, pretended to be given in Orders, for that belongs to another Article.\n\nThe Fourth Sacrament here rejected is *Marriage*; which is reckoned the last by the *Roman* Account. In the Point of Argument there is less to say here than in any of the other; but there seems to be a very express warrant for calling it a *Sacrament,* from the Translation of a passage in St. *Paul*’s Epistle to the *Ephesians,*[^37] in which he makes an allusion while he treats of Marriage, to the mutual relation that is between Christ and his Church, from that state of Life, and says, *There is a great Mystery here*; the Vulgar has Translated the word *Mystery* by *Sacrament.* So though the words immediately following seem to turn the matter another way, *but I speak concerning Christ and the Church*; yet from the promiscuous use of those two words, and because Sacraments were called the *Mysteries* of the Christian Religion, the Translator it seems thought that all Mysteries might be called *Sacraments.* But it is so very hard here to find *Matter, Form,* a *Minister,* and a *Sacramental Effect,* that though Pope *Eugenius* in that famous Decree of his, is very punctual in assigning these, when he explains the other Sacraments; yet he wisely passed them all over when he came to this, and only makes a true consent necessary to the making the Sacrament.\n\nWe do not deny Marriage to be an Ordinance of God; but we think that as it was at first made in the state of Innocence, so it is still founded on the Law of Nature; and though the Gospel gives Rules concerning the Duties belonging to this state of Life, as it does concerning the Duties of Parents and Children, which is another Relation founded on the same Law of Nature, yet we cannot call it a Sacrament; for we find neither *Matter, Form, Institution,* nor *Federal Acts,* nor *Effects* assigned to it in the Gospel, to make us esteem it a Sacrament.\n\nThe *Matter* assigned by the *Roman* Doctors is the inward Consent, by which both Parties do mutually give themselves to one another; the *Form* they make to be the Words or Signs, by which this is expressed. Now it seems a strange thing to make the secret Thoughts of Men the *Matter,*[^38] and their Words the *Form* of a Sacrament; all Mutual Compacts being as much Sacraments as this, there being no visible material things applied to the Parties who receive them; which is necessary to the being of a Sacrament. It is also a very absurd Opinion, which may have very fatal Consequences, and raise very afflicting Scruples, if any should imagine that the *Inward Consent* is the *Matter* of this Sacrament; here is a Foundation laid down for voiding every Marriage. The Parties may, and often do, Marry against their Wills; and though they profess an outward Consent, they do inwardly Repine against what they are doing. If after this they grow to like their Marriage, Scruples must arise, since they know they have not the Sacrament; because it is a Doctrine in that Church, that as Intention is necessary in every Sacrament, so here that goes further, the Intention being the only *Matter* of this Sacrament; so that without it there is no Marriage, and yet since they cannot be married again to compleat, or rather to make the Marriage; such Persons does live only in a State of Concubinate.\n\nOn the other hand, here is a Foundation laid down for breaking Marriages as often as the Parties, or either of them will solemnly Swear that they gave no Inward Consent, which is often practised at *Rome.* All Contracts are sacred things; but of them all, Marriage is the most Sacred, since so much depends upon it. Mens Words confirmed by Oaths, and other solemn Acts, must either be binding according to the plain and acknowledged Sense of them, or all the Security and Confidence of Mankind is destroyed. No Man can be safe if this principle is once admitted; that a Man is not bound by his Promises and Oaths, unless his Inward Consent went along with them; and if such a fraudulent thing may be applied to Marriages, in which so many Persons are concerned, and upon which the Order of the World does so much depend, it may be very justly applied to all other Contracts whatsoever, so that they may be voided at pleasure. A Man’s Words and Oaths bind him by the Eternal Laws of Fidelity and Truth, and it is a just prejudice against any Religion whatsoever, if it should teach a Doctrine in which by the secret reserves of not giving an Inward Consent, the Faith which is solemnly given may be broken. Here such a Door is opened to Perfidy and Treachery, that the World can be no longer safe while it is allowed; hereby lewd and vitious Persons may intangle others, and in the mean while order their own Thoughts so, that they shall be all the while free.\n\nNext to *Matter* and *Form,* we must see for the Institution of this Sacrament. The Church of *Rome* think that is strong here, though they feel it to be hardly defensible in the other Points that relate to it. They think that though Marriage as it is a Mutual Contract subsists upon the Law of Nature, yet a Divine Virtue is put in it by the Gospel, expressed in these Words, *This is a great Mystery or Sacrament*; so the explaining these Words determines this Controversy. The chief Point in dispute at that time was, Whether the *Gentiles* were to be received to equal Priviledges with the *Jews,* in the dispensation of the *Messias.* The *Jews* do not to this day deny, but that the *Gentiles* may be admitted to it, but still they think that they are to be considered as a distinct Body, and in a lower Order, the chief Dignity being to be reserved to the Seed of *Abraham.* Now St. *Paul* had in that Epistle, as well as in his other Epistles, asserted, that all were equal in Christ: That he had taken away the *middle wall of partition,* that he had abolished the Ground of the Enmity,[^39] which was the Mosaical Law, called *the Law of Commandments contained in Ordinances; that he might make both* Jew *and* Gentile *one new Man*; one entire Body of a Church: *He being the chief corner Stone in whom the whole building was fitly framed together: And so became a holy habitation to God.* Thus he made use of the Figure of a Body, and of a Temple, to illustrate this Matter; and to shew how all Christians were to make up but one Body, and one Church. So when he came to speak of the Rules belonging to the several States of Human Life, he takes occasion to explain the Duties of the married State; by comparing that to the Relation that the Church has to Christ: And when he had said that the married Couple make but one Body and one Flesh; which declares that according to the first Institution every Man was to have but one Wife: He adds upon that, *this is a great Mystery*: That is, from hence another Mystical Argument might be brought, to shew that *Jew* and *Gentile* must make one Body; for since the Church was the Spouse of Christ, he must according to that Figure have but one Wife; and by consequence the Church must be One: Otherwise the Figure will not be answered; unless we suppose Christ to be in a State answering a Polygamy, rather than a single Marriage. Thus a clear Account of these Words is given, which does fully agree to them, and to what follows, *But I speak concerning Christ and the Church.*\n\nThis, which is all the Foundation of making Marriage a Sacrament being thus cleared, there remains nothing to be said on this Head, but to Examine one Consequence, that has been drawn from the making it a Sacrament, which is, that the Bond is Indissoluble: And that even Adultery does not void it. The Law of Nature, or of Nations, seems very clear, that Adultery, at least on the Wife’s part, should dissolve it: For the end of Marriage being the ascertaining of the Issue, and the Contract it self being a mutual transferring the Right to one anothers Person, in order to that End; the breaking this Contract and destroying the End of Marriage, does very naturally infer the Dissolution of the Bond: And in this both the *Attick* and *Roman* Laws were so severe, that a Man was Infamous who did not Divorce upon Adultery. Our Saviour when he blamed the *Jews* for their frequent Divorces,[^40] established this Rule, *that whosoever puts away his Wife, except it be for Fornication, and shall marry another, committeth Adultery.* Which seems to be a plain and full Determination, that in the Case of Fornication, he may put her away and Marry another. It is True, St. *Mark* and St. *Luke* repeat these Words, without mentioning this Exception; so some have thought that we ought to bring St. *Matthew* to them, and not them to St. *Matthew*: But it is an universal Rule of expounding Scriptures, that when a Place is fully set down by one inspired Writer, and less fully by another, that the Place which is less full is always to be expounded by that which is more full. So tho’ St. *Mark* and St. *Luke* report our Saviour’s Words generally, without the Exception, which is twice mentioned by St. *Matthew,* the other two are to be understood to suppose it; for a general Proposition is true when it holds generally; and Exceptions may be understood to belong to it, though they are not named. The Evangelist that does name them must be considered to have reported the matter more particularly, than the others that do it not. Since then our Saviour has made the Exception, and since that Exception is founded upon a natural equity, that the Innocent Party has against the Guilty, there can be no reason why an Exception so justly grounded, and so clearly made, should not take place.\n\nBoth *Tertullian, Basil, Chrysostom,* and *Epiphanius,* allow of a Divorce in case of Adultery;[^41] and in those days they had no other Notion of a Divorce, but that it was the Dissolution of the Bond; the late Notion of a Separation the Tie continuing, not being known, till the Canonists brought it in. Such a Divorce was allowed by the Council of *Elliberis.* The Council of *Arles* did indeed recommend it to the Husband, whose Wife was guilty of Adultery, not to Marry; which did plainly acknowledge, that he might do it. It was, and still is the constant practice of the *Greek* Church; and as both Pope *Gregory,* and Pope *Zachary* allowed the Innocent Person to Marry; so in a Synod held at *Rome* in the Tenth Century, it was still allowed. When the *Greeks* were reconciled to the *Latins* in the Council of *Florence,* this matter was past over, and the care of it was only recommended by the Pope to the Emperor. It is true *Eugenius* put it in hisInstruction to the *Armenians,* but tho’ that passes generally for a part of the Council of *Florence,* yet the Council was over & up before that was given out.\n\nThis Doctrine of the Indissolubleness of Marriage, even for Adultery, was never settled in any Council before that of *Trent.* The Canonists and Schoolmen had indeed generally gone into that Opinion, but not only *Erasmus,* but both *Cajetan* and *Catharinus* declared themselves for the Lawfulness of it: *Cajetan* indeed used a Salvo, in case the Church had otherwise Defined, which did not then appear to him. So that this is a Doctrine very lately settled in the Church of *Rome.* Our Reformers here had prepared a Title in the new Body of the Canon Law, which they had Digested, allowing Marriage to the Innocent Party: And upon a great occasion then in Debate, they declared it to be Lawful by the Law of God: And if the Opinion that Marriage is a Sacrament, falls, the conceit of the absolute Indissolubleness of Marriage will fall with it.\n\nThe last Sacrament which is rejected by this Article, that is, the Fifth as they are reckoned up in the Church of *Rome,* is *Extreme Vnction.* In the Commission that Christ gave his Apostles, among the other Powers that were given them to confirm it, one was to *cure diseases* and *heal the sick*; pursuant to which St. *Mark* tells,[^42] that *they anointed with oil many that were sick, and healed them.* The Prophets used some Symbolical actions when they wrought Miracles; so *Moses* used his Rod often; *Elisha* used *Elijah*’s Mantle; our Saviour put his Finger into the deaf Man’s Ear, and made Clay for the blind Man; and Oil being upon almost all occasions used in the *Eastern* Parts, the Apostles made use of it: But no hint is given that this was a Sacramental Action. It was plainly a Miraculous Virtue that healed the Sick, in which *Oil* was made use of as a Symbol accompanying it. It was not prescribed by our Saviour for any thing that appears, as it was not blamed by him neither: It was no wonder if upon such a president, those who had that extraordinary Gift did apply it with the use of *Oil*; not as if *Oil* was the Sacramental Conveyance; it was only used with it. The end of it was Miraculous, it was in order to the *recovery of the sick*; and had no relation to their Souls, though with the cure wrought on the Body, there might sometimes be joined an operation upon the Soul; and this appears clearly from St. *James*’s words,[^43] *Is any sick among you, let him call for the elders of the church; and let him pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up.* All hitherto is one Period, which is here closed. The following words contain new matter quite of a different kind; *and if he have committed sins they shall be forgiven him.* It appears clearly that this was intended for the recovery of the sick Person, which is the thing that is positively promised; the other concerning the pardon of Sins, comes in on the by, and seems to be added only as an accessary to the other, which is the principal thing designed by this whole matter. Therefore since Anointing was in order to healing, either we must say that the Gift of healing is still deposited with the *Elders of the Church,* which no body affirms, or this *Oil* was only to be used by those who had that special Gift; and therefore if there are none now who pretend to have it, and if the Church pretends not to have it lodged with her, then the Anointing with Oil cannot be used any more; and therefore those who use it not in order to the recovery of the Person, delaying it till there is little or no hope left, use not that Unction mentioned by St. *James,* but another of their own devising, which they call the *Sacrament of the dying.* It is a vain thing to say, that because *saving* and *raising up* are sometimes used in a Spiritual sense, that therefore the *saving the sick* here, and that of the *Lord’s raising him up,* are to be so meant. For the forgiveness of sin, which is the Spiritual Blessing, comes afterwards, upon supposition that the sick Person had committed sins. The *saving* and *raising up* must stand in opposition to the sickness; so since all acknowledge that the one is Literal, the other must be so too. The supposition of sin is added, because some Persons upon whom this Miracle might have been wrought might be eminently Pious; and if at any time it was to be applied to ill Men who had committed some notorious sins, perhaps such sins as had brought their sickness upon them, these were also to be forgiven.\n\nIn the use of miraculous Powers, those to whom that Gift was given, were not empowered to use it at pleasure; they were to feel an inward Impulse exciting them to it, and they were obliged upon that firmly to believe, that God who had given them the Impulse, would not be wanting to them in the execution of it. This confidence in God was the *faith of Miracles,*[^44] of which Christ said, *If ye have faith as a grain of mustard-seed, ye shall say to this mountain, remove hence to yonder place, and nothing shall be impossible unto you.*[^45] Of this also St. *Paul* meant when he said, *If I have all faith.* So from this we may gather the meaning of the *prayer of faith and the anointing with Oil*; that if the *Elders of the Church,* or such others with whom this Power was lodged, felt an inward Impulse moving them to call upon God in order to a miraculous Cure of a sick Person, then they were to *anoint him with oil in the name of the Lord:* That is, by the Authority that they had from Christ, to heal all manner of Diseases: And they were to Pray believing firmly, that God would make good that inward motion which he had given them to work this Miracle; and in that case the effect was certain, the sick Person would certainly recover, for that is absolutely promised. Every one that was sick was not to be Anointed, unless an Authority and Motion from Christ had been secretly given for doing it, but every one that was Anointed was certainly healed. Christ had promised that *whatsoever they should ask in his name,*[^46] *he would do it. His Name* must be restrained to his Authority, or pursuant to such secret Motions as they should receive from him. This is the *Prayer of Faith* here mentioned by St. *James*; it being an earnest application to God to join his Omnipotent Power to perform a wonderful Work to which a Person so divinely qualified felt himself inwardly moved by the Spirit of Christ. The supposition of the sick Persons *having committed sins,* which is added, shews that sometime this vertue was applied to Persons of that eminent Piety, that though all Men are guilty in the sight of God, yet they could not be said to have *committed sins* in the sense in which St. *John* uses the phrase; signifying by it either that they had lived in the habits of sin, or that they had committed some notorious sin: But if some should happen to be sick, who had been eminent Sinners, and those sins had drawn down the Judgments of God upon them, which seems to be the natural meaning of these words, *if he have committed sins*; then with his bodily Health, he was to receive a much greater Blessing, even the Pardon of his Sins. And thus the *Anointing* mentioned by St. *James* was in order to a miraculous Cure, and the Cure did constantly follow it: so that it can be no president for an Extreme Unction, that is never given till the recovery of the Person is despaired of, and by which it is not pretended that any Cure is wrought.\n\nThe Matter of it is *Oil Olive* Blessed by the Bishop, the Form is the applying it to the Five Senses with these words, *Per hanc Sacram Vnctionem,*[^47] *& suam piissimam Misericordiam Indulgeat tibi Deus quicquid peccasti, per visum, auditum, olfactum, gustum, & tactum.* The proper word to every Sense being repeated as the Organ of that Sense is Anointed. It is Administred by a Priest, and gives the final Pardon, with all necessary assistances in the last Agony. Here is then an Institution, that if warranted, is matter of great Comfort, and if not warranted, is matter of as great Presumption.[^48] In the first Ages we find mention is made frequently of Persons that were Cured by an Anointing with Oil: Oil was then much used in all their Rituals, the Catechumens being Anointed with Oil before they were Baptized, besides the Chrism that was given after it. Oil grew also to be used in Ordinations, and the dead were Anointed in order to their Burial: So that the ordinary use of Oil on other occasions brought it to be very frequently used in their Sacred Rites; yet how customary soever the practice of Anointing grew to be, we find no mention of any Unction of the sick before the beginning of the Fifth Century. This plainly shews that they understood St. *James*’s words as relating to a miraculous Power, and not to a Function that was to continue in the Church, and to be esteemed a Sacrament.\n\nThat earliest mention of it by Pope *Innocent* the First,[^49] how much soever it is insisted on, is really an Argument that proves against it, and not for it. For not to enlarge on the many idle things that are in that Epistle, which have made some think that it could not be genuine; and that do very much sink the credit both of the Testimony and of the Man, for it seems to be well proved to be his: The passage relating to this matter is in answer to a demand that was made to him by the Bishop of *Eugubium,* Whether the Sick might be Anointed with the Oil of the Chrism? And whether the Bishop might Anoint with it? To these he answers, That no doubt is to be made but that St. *James*’s words are to be understood of the Faithful that were sick, who may be Anointed by the Chrism; which may be used not only by the Priests, but by all Christians, not only in their own necessities▪ but in the necessities of any of their Friends; and he adds, that it was a needless doubt that was made, whether a Bishop might do it? For Presbyters are only mentioned, because the Bishop could not go to all the Sick; but certainly he who made the Chrism it self, might Anoint with it. A Bishop asking these Questions of another, and the answers which the other gives him, do plainly shew that this was no Sacrament practised from the beginnings of Christianity; for no Bishop could be ignorant of those. It was therefore some newly begun Custom, in which the World was not yet sufficiently instructed. And so it was indeed, for the subject of these questions was not pure Oil, such as now they make to be the matter of Extreme Unction: But the Oil of *Chrism* which was made and kept for other occasions; and it seems very clear that the miraculous power of Healing having ceased, and none being any more Anointed in order to that; some begun to get a Portion of the Oil of Chrism, which the Laity, as well as the Priests, applied both to themselves and to their Friends, hoping that they might be Cured by it. Nothing else can be meant by all this, but a superstitious using the *Chrism,* which might have arisen out of the memory that remained of those who had been cured by Oil, as the use of *Bread* in the *Eucharist* brought in the *Holy Bread,* that was sent from one Church to another; and as from the use of *Water* in *Baptism* sprung the use of *Holy Water.* This then being the clear meaning of those words, it is plain that they prove quite the contrary of that for which they are brought; and though in that Epistle the Pope calls *Chrism* a kind of a Sacrament, that turns likewise against them; to shew that he did not think it was a Sacrament, strictly speaking: Besides that the Ancients used that word very largely, both for every mysterious Doctrine, and for every holy Rite that they used. In this very Epistle when he gives directions for the carrying about that *Bread,* which they Blessed and sent about as an Emblem of their Communion with other Churches; he orders them to be sent about only to the Churches within the City, because he conceived the Sacraments were not to be carried a great way off; so these Loaves are called by him not only a *kind of Sacrament,* but are simply reckoned to be *Sacraments.*\n\nWe hear no more of Anointing the Sick with the Chrism, among all the Ancients; which shews that as that practice was newly begun, so it did not spread far, nor continue long. No mention is made of this neither in the first Three Ages, nor in the Fourth Age, though the Writers, and particularly the Councils of the Fourth Age, are very copious in Rules concerning the Sacraments. Nor in all their penitentiary Canons, when they define what Sins are to be forgiven, and what not, when Men were in their last Extremities, is there so much as a hint given concerning the last Unction. The Constitutions, and the pretended *Dionisius,* say not a word of it, though they are very full upon all the Rituals of that time in which those Works were Forged, in the Fourth or Fifth Century. In none of the Lives of the Saints before the Ninth Century, is there any mention made of their having Extreme Unction; tho’ their deaths are sometimes very particularly related, and their receiving the Eucharist is oft mentioned. Nor was there any question made in all that time concerning the Persons, the Time, and the other Circumstances relating to this Unction; which could not have been omitted, especially when almost all that was thought on or writ of in the Eighth and Ninth Century relates to the Sacraments and the other Rituals of the Church.\n\nIt is true, from the Seventh Century on to the Twelfth, they began to use an Anointing of the Sick,[^50] according to that mentioned by Pope *Innocent,* and a peculiar Office was made for it, but the Prayers that were used in it, shew plainly that it was all intended only in order to their recovery.\n\nOf this anointing many Passages are found in *Bede,* and in the other Writers and Councils of the Eighth and Ninth Century. But all these do clearly express the Use of it, not as a Sacrament for the Good of the Soul,[^51] but as a Rite that carried with it Health to the Body, and so it is still used in the *Greek* Church. No doubt they supported the Credit of this with many reports, of which some might be true, of Persons that had been recovered upon using it. But because that failed so often that the Credit of this Rite might suffer much in the Esteem of the World, they began in the Tenth Century to say, That it did Good to the Soul, even when the Body was not healed by it, and they applied it to the several Parts of the Body. This begun from the Custom of applying it at first to the diseased Parts. This was carried on in the Eleventh Century. And then in the Twelfth, those Prayees that had been formerly made for the Souls of the Sick, though only as a Part of the Office,[^52] the Pardon of Sin being considered as Preparatory to their Recovery, came to be considered as the main and most essential Part of it: Then the Schoolmen brought it into shape, and so it was decreed to be a Sacrament, by Pope *Eugenius,* and finally established at *Trent.*\n\nThe Argument that they draw from a parity in reason, that because there is a Sacrament for such as come into the World, there should be also One for those that go out of it, is very trifling; for Christ has either Instituted this to be a Sacrament, or it is not One: If he has not Instituted it, this pretended fitness, is only an Argument that he ought to have done somewhat, that he has not done. The Eucharist was considered by the Ancients as the only Viaticum of Christians, in their last Passage: With them we give that and no more.\n\nThus it appears upon what Reason we reject those Five Sacraments, though we allow both of *Confirmation* and *Orders* as Holy Functions, derived to us down from the Apostles; and because there is a visible Action in these, though in strictness that cannot be called a Sacrament, yet so the thing be rightly understood, we will not dispute about the Extent of a Word that is not used in Scripture. Marriage is in no respect to be called a Sacrament of the Christian Religion; tho’ it being a State of such Importance to Mankind, we hold it very proper both for the Solemnity of it, and for Imploring the Blessing of God upon it, that it be done with Prayers and other Acts of Religious Worship: But a great difference is to be made, between a pious Custom begun and continued by publick Authority, and a Sacrament appointed by Christ. We acknowledge true Repentance to be One of the great Conditions of the New Covenant; but we see nothing of the Nature of a Sacrament in it: And for Extreme Unction, we do not pretend to have the Gift of Healing among us; and therefore we will not deceive the World, by an Office that shall offer at that, which we acknowledge we cannot do: Nor will we make a Sacrament for the Good of the Soul, out of that which is mentioned in Scripture, only as a Rite that accompanied the curing the Diseases of the Body.\n\nThe last Part of this Article, concerning the Use of the Sacraments, consists of Two Parts, the *First* is Negative, that they are not ordained to be gazed on, or to be carried about, but to be used: And this is so Express in the Scripture, that little Question can be made about it. The Institution of Baptism is *go preach and baptize:* And the Institution of the Eucharist, is *take, eat, and drink ye all of it:* Which Words being set down before those in which the Consecrating them is believed to be made, *This is my body:* And *this is my blood*; and the Consecratory Words being delivered as the Reason of the Command, *take, eat, and drink*; nothing can be more clearly exprest than this that the Eucharist is consecrated only, that it may be used; that it may be *eat* and *drunk.*\n\nThe *Second* Part of this Period is, that the Effect of the Sacraments comes only upon the Worthy receiving of them; of this so much was already said, upon the first Paragraph of this Article, that it is not necessary to add any more here. The pretending that Sacraments have their Effect any other way, is the bringing in the Doctrine and Practice of Charms into the Christian Religion: And it tends to dissolve all Obligations, to Piety and Devotion, to a Holiness of Life or a Purity of Temper: When the being in a Passive and perhaps Insensible State, while the Sacraments are applied, is thought a Disposition sufficient to give them their Vertue. Sacraments are federal Acts, and those visible Actions are intended to quicken us, so that in the use of them we may raise our inward Acts to the highest Degrees possible; but not to supply their Defects or Imperfections. Our Opinion in this Point represents them as means to raise our Minds, and to kindle our Devotion, whereas the Doctrine of the Church of *Rome,* represents them as so many Charms which may heighten indeed the Authority of him that Administers them, but do extinguish and deaden all true Piety, when such helps are offered, by which the worst Men, living and dying in a bad State, may by a few faint Acts, and perhaps by none at all of their own, be well enough taken care of and secured. But as we have not so learned Christ, so neither dare we corrupt his Doctrine, in its most vital and essential Parts.\n\n[^1]: 1 Pet. 3.21.\n[^2]: 1 Cor. 10.1•.\n[^3]: Tit. 3.5. Mark 16.16. John 3.3, 5.\n[^4]: Lib. 10. Ep. 97.\n[^5]: 1 Tim. 6.20.\n[^6]: Matth. 28.19.\n[^7]: 1 Pet. 3.21. Matth. 26.26, 27.\n[^8]: 1 Cor. 11.23, to 27.\n[^9]: 1 Cor. 10.16, 17.\n[^10]: Lib. 3. Dist. 2.\n[^11]: Acts 8.12, 14, 15, 16, 17.\n[^12]: Heb. 6.2.\n[^13]: Theophil. l. 1. ad Autolyc. Tert. de Bapt. c. 7, 8. de Resur. car. c. 8. Cypr. Ep. 70.\n[^14]: 2 Cor. 1.21, 22. 1 John 2.20, 27.\n[^15]: Con. Araus. c. 1, 2. Cod. Affr. Can. 6. Con. Tol. c. 20.\n[^16]: Hieron. ad. Lucifer.\n[^17]: Hilar. in cap. 4. ad. Ephes. ut Supra.\n[^18]: Greg. Ep. l. 3. Ep. 9.\n[^19]: In decr. Con. Florent.\n[^20]: 1 John 1.9.\n[^21]: James 5.16.\n[^22]: Innoc. 3. in 4. later. Can. 21, 22. Conc. Trid. Sess. 14. c. 5.\n[^23]: Matt. 3.6.\n[^24]: 1 Tim. 5.10.\n[^25]: 2 Thess. 3.14. 1 Cor. 5.11.\n[^26]: John 20.23.\n[^27]: Acts 5.3, 9.\n[^28]: Acts 8.23.\n[^29]: James 5.16.\n[^30]: Dallaeus de Confessione. Morinus de Poenitentia.\n[^31]: Socr. Hist. l. 5. c. 19.\n[^32]: Thirteen Passages out of him cited and explained by Daille de Conf. l. 4. c. 25.\n[^33]: Trid. Sess. 14. c. 4.\n[^34]: 1 Cor. 13▪ 1, 2.\n[^35]: Rituale Romanum de sacr. poeniten.\n[^36]: Haberti pontif. Graecum. Morinus de Ordinat. Sacris.\n[^37]: Ephes. 5.32.\n[^38]: Upon the whole Doctrine of the Church of Rome, concerning the Sacraments, as it is explained by the Schoolmen, I have followed the Account given by Honoratus Fabri, in his Summula Theologica, who is dead within these Ten Years. I knew him at Rome, Anno 1685. He was a true Philosopher, beyond the Liberties allowed by his Order, and studied to reduce their School-Divinity to as clear Ideas as it was capable of. So that in following him, I have given the best, and not the worst Face of their Doctrine. His Book was Printed at Lions, Anno 1669.\n[^39]: Eph. 2.15, 16, 20, 21.\n[^40]: Matth. 5.32. Matth. 19.9. Mark 10.11. Luke 16.18.\n[^41]: Tertul. lib. 4. cont. Marcion. c. 34. Basil. Ep. ad Amphil. c. 9. Chrysos. hom. 17. in Matth. Epiph. haeres. 59. Cath. Conc. Elib. c. 65. Conc. Arel. c. 10. Conc. Affric. c. 102. Causa 32. q. 7. In decr. Eug. in Conc. Flor. Erasm. in 1. Ep. ad Cor. 7. Cajetan in Matth. 19. c. 9. Cathar. in 1. Ep. ad. Cor. 7. l. 5. Annot.\n[^42]: Mark 6.13.\n[^43]: James 5.14, 15.\n[^44]: Matth. 21.21.\n[^45]: 1 Cor. 13.2.\n[^46]: John 14.13.\n[^47]: Rituale Rom. Con▪ Trid. Sess. 14.\n[^48]: Cons. Apost. l. 3. c. 16. l. 7. cap. 42, 44. Tertul. de bapt. c. 10. Cypr. Ep. 70. Clem. Alex. paedag. l. 11. c. 8. Dionys. Areop. de Eccles. hier. c. 7, 8.\n[^49]: Innocent. Ep. 1. ad Decent.\n[^50]: Lib. Sacram. Gregor. Menardi Nota.\n[^51]: Bede. Hist. Ang. l. 3. c. 15. Euchol. Gra. p. 408\n[^52]: Decr. Eug. in Con. Flor. Con. Trid. Sess. 14."},{"number":26,"title":"Of the Unworthiness of the Ministers which hinder not the Effect of the Sacraments","part":null,"questions":[],"paragraphs":["26.1","26.2"],"clauses":[],"items":[],"text":"> Altho in the Visible Church, the Evil be ever mingled with the Good, and sometime the Evil have chief Authority in the Ministration of the Word and Sacraments; yet for as much as they do not the same in their own Name, but in Christ’s, and do Minister by his Commission and Authority, we may use their Ministry both in hearing the Word of God, and in receiving the Sacraments. Neither is the Effect of Christ’s Ordinance taken away by their Wickedness: Nor the Grace of God’s Gifts diminished from such as by Faith and rightly do receive the Sacraments ministred unto them, which be Effectual because of Christ’s Institution and Promise, although they be ministred by Evil Men.\n>\n> Nevertheless it appertaineth to the Discipline of the Church, that enquiry be made of Evil Ministers; and that they be accused by those that have knowledge of their Offences, and finally being found Guilty, by just Judgment to be deposed.\n\nThe occasion that was given to this Article, was the heat of some in the beginnings of the Reformation; who being much offended at the publick Scandal which was given by the enormous Vices, that were without any Disguise practised by the *Roman* Clergy, of all Ranks, did from thence revive the conceit of the *Donatists,* who thought that not only Heresy and Schism did invalidate Sacred Functions, but that personal Sins did also make them void.\n\nIt cannot be denied but that there are many Passages in St. *Cyprian* that look this Way; and which seem to make the Sacraments depend as much on the good State that he was in who administred them, as the Answer of their other Prayers did.\n\nIn the Progress of the Controversy with the *Donatists* they carried this Matter very far; and considered the Effect of the Sacraments as the Answer of Prayers: So since the Prayers of a wicked Man are Abomination to God, they thought the Vertue of these Actions depended wholly on him that officiated.\n\nAgainst this St. *Augustin* set himself very zealously; He answered all that was brought from *Cyprian,* in such a manner, that by it he has set us a Pattern, how we ought to separate the just Respect, that we pay the Fathers, from an Implicite receiving of all their Notions. If this Conceit were allowed of, it must go to the secret Thoughts and inward State in which he is, who officiates; for if the Sacraments are to be considered only as Prayers offered up by him, then a Man can never be sure that he receives them: Since it is impossible to see into the Hearts, or know the Secrets of Men. Sacraments therefore are to be considered as the publick Acts of the Church; and though the Effect of them as to him that receives them depends upon his Temper, his Preparation and Application, yet it cannot be imagined that the Vertue of those federal Acts, to which Christians are admitted, in them, the Validity of them, or the Blessings that follow them, can depend on the secret State or Temper of him that Officiates. Even in the case of publick Scandals, though they may make the holy things to be loathed by the aversion that will naturally follow upon them; yet after all, though that aversion may go too far, we must still distinguish between the things that the Ministers of the Church do, as they are publick Officers, and what they do as they are private Christians. Their Prayers and every thing else that they do, as they are private Christians, have their effect only according to the state and temper that they are in when they offer them up to God; but their publick Functions are the appointments of Christ in which they Officiate; they can neither make them the better nor the worse, by any thing that they join to them. And if miraculous Vertues may be in Bad Men, so that in the great Day some of those, to whom Christ shall say, *I never knew you, depart from me ye that work iniquity,*[^1] may yet say to him, *Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works*; then certainly this may be concluded much more concerning those standing Functions and Appointments that are to continue in the Church. Nor can any difference be made in this matter between publick Scandals and secret Sins; for if the former make void the Sacraments, the latter must do so too. The only reason that can be pretended for the one, will also fall upon the other; for if the vertue of the Sacraments is thought to be derived upon them as an Answer of Prayer, then since the Prayers of Hypocrites are as little effectual as the Prayers of those who are openly Vicious; the Inference is good, that if the Sacraments Administred by a scandalous Man are without any effect, the Sacraments Administred by a Man that is inwardly Corrupted, though that can be only known to God, will be also of no effect; and therefore this Opinion that was taken up, perhaps from an inconsiderate Zeal against the sins and scandals of the Clergy, is without all foundation, and must needs cast all Men into endless scruples, which can never be cured.\n\nThe Church of *Rome,* though they reject this Opinion; yet have brought in another very like it, which must needs fill the Minds of Men with endless distractions and fears; chiefly considering of what necessity and efficacy they make the Sacraments to be. They do teach that the Intention of him that gives the Sacrament is necessary to the Essence of it, so that without it no Sacrament can be Administred. This was expresly affirmed by Pope *Eugenius* in his Decree, and an Anathema past at *Trent* against those that deny it. They do indeed define it to be only an Intention of doing that which the Church intends to do; and though the surest way they say is to have an actual Intention, yet it is commonly taught among them, that a habitual or virtual Intention will serve. But they do all agree in this, that if a Priest has a secret Intention, not to make a Sacrament, that in that case no Sacrament is made; and this is carried so far,[^2] that in one of the Rubricks of the Missal it is given as a Rule, that if a Priest who goes to Consecrate Twelve Hosties, should have a general Intention to leave out one of them from being truly Consecrated, and should not apply that to any one, but let it run loosely through them all, that in such case he should not Consecrate any one of the Twelve; that loose exception falling upon them all, because it is not restrained to any one particular. And among the Articles that were condemned by Pope *Alexander* the Eighth, the 7th of *December,* 1690. the 28th runs thus, *Valet Baptismus collatus a Ministro, qui omnem ritum externum formamque Baptisandi observat, intus vero in corde suo apud se resolvit, non intendo quod facit Ecclesia.* And thus they make the secret acts of a Priest’s mind enter so far into those Divine Appointments, that by his Malice, Irreligion, or Atheism, he can make those Sacraments which he visibly Blesses and Administers, to be only the outward shews of Sacraments, but no real ones. We do not pretend that the Sacraments are of the nature of Charms; so that if a Man should in a way of open Mockery and Profanation go about them, that therefore because Matter and Form are observed, they should be true Sacraments. But though we make the serious appearances of a Christian action to be necessary to the making it a Sacrament, yet we carry this no further, to the inward and secret acts of the Priest, as if they were essential to the being of it. If this is true, no Man can have quiet in his Mind.\n\nIt is a Profanation for an Unbaptized Person to receive the Eucharist; so if Baptism is not true when a Priest sets his Intention cross to it, then a Man in Orders must be in perpetual doubts whether he is not living in a continual state of Sacriledge in Administring the other Sacraments while he is not yet Baptized; and if Baptism be so necessary to Salvation, that no Man who is not Baptized can hope to be Saved, here a perpetual scruple must arise which can never be removed. Nor can a Man be sure but that when he thinks he is Worshipping the true Body of Jesus Christ, he is committing Idolatry and Worshipping only a piece of Bread; for it is no more according to them, if the Priest had an Intention against Consecrating it. No Orders are given if an Intention lies against them, and then he who passes for a Priest is no Priest; and all his Consecrations and Absolutions are so many invalid things, and a continued course of Sacriledge.\n\nNow what reason soever Men may have in this case to hope for the pardon of those sins, since it is certain that the Ignorance is invincible; yet here strange thoughts must arise concerning Christ and his Gospel; if in those actions that are made necessary to Salvation, it should be in the power of a false Christian, or an Atheistical Priest or Bishop, to make them all void; so that by consequence it should be in his power to damn them; for since they are taught to expect Grace and Justification from the Sacraments, if these are no true Sacraments which they take for such, but only the Shadows and the Phantasms of them, then neither Grace nor Justification can follow upon them. This may be carried so far as even to evacuate the very being of a Church; for a Man not truly Baptized can never be in Orders; so that the whole Ordinations of a Church, and the Succession of it, may be broke by the Impiety of any one Priest. This we look on as such a chain of Absurdities, that if this Doctrine of Intention were true, it alone might serve to destroy the whole credit of the Christian Religion; in which the Sacraments are taught to be both so necessary and so efficacious, and yet all this is made to depend on that which can neither be known nor prevented.\n\nThe last Paragraph of this Article is so clear that it needs no explanation, and is so evident that it wants no proof.[^3] *Eli* was severely threatned for suffering his Sons to go on in their Vices, when by their means the Sacrifice of God was abhorred. God himself struck *Nadab* and *Abihu* dead when they offered strange Fire at his Altar; and upon that these words were uttered, *I will be sanctified in them that come nigh me,*[^4] *and before all the People will I be glorified. Timothy* was required to receive *an accusation of an Elder,* when regularly tendered to him;[^5] and *to rebuke before all, those that sinned*; and he was charged to withdraw himself from *those teachers who consented not to wholsome words,* and that made a *gain of godliness.* A main part of the Discipline of the Primitive Church lay heaviest on the Clergy: and such of them as either Apostatized, or fell into scandalous Sins, even upon their Repentance, were indeed received into the Peace of the Church, but they were appointed to Communicate among the Laity, and were never after that admitted to the Body of the Clergy, or to have a share in their Priviledges. Certainly there is nothing more incumbent on the whole Body of the Church, than that all possible care be taken to discover the bad practices that may be among the Clergy; which will ever raise strong prejudices, not only against their Persons, but even against their Profession, and against that Religion which they seem to advance with their Mouths, while in their Works and by their Lives they detract from it, and seem to deny its Authority. But after all, our Zeal must go along with Justice and Discretion: Fame may be a just ground to enquire upon, but a Sentence cannot be founded on it. The Laity must discover what they know, that so these who have Authority may be able to *cut off those that trouble the Church.*[^6] Discretion will require that things which cannot be proved, ought rather to be covered, than exposed when nothing but clamour can follow upon it. In sum, this is a part of the Government of the Church, for which God will reckon severely with those, who from partial regards, or other feeble or carnal Considerations, are defective in that, which is so great a part of their Duty, and in which the Honour of God and of Religion, and the Good of Souls, as well as the Order and Unity of the Church are so highly concerned.\n\n[^1]: Mat. 7.22.\n[^2]: Miss. Rom. Rubr. de defectu Intent. art. 1.\n[^3]: 1 Sam. 3.11.\n[^4]: Levit. 10.3\n[^5]: 1 Tim. 5.1, 19, 20.6. c. 3, 4, 5.\n[^6]: Gal. 5.12."},{"number":27,"title":"Of Baptism","part":null,"questions":[],"paragraphs":["27.1"],"clauses":[],"items":[],"text":"> Baptism is not only a Sign of Profession and Mark of difference, whereby Christian Men are discerned from others that be not Christened; but it is also a Sign of Regeneration or New Birth, whereby as by an Instrument they that receive Baptism rightly, are Grafted into the Church. The Promises of the Forgiveness of Sin, of our Adoption to be the Sons of God, by the Holy Ghost, are visibly Signed and Sealed, Faith is confirmed and Grace increased by virtue of Prayer to God. The Baptism of Young Children is in any wise to be retained in the Church, as most agreeable with the Institution of Christ.\n\nWhen St. *John Baptist* began first to Baptize, we do plainly see by the first Chapter of St. *John*’s Gospel, that the *Jews* were not surprised at the Novelty of the Rite, for they sent to ask *who he was*; and when he said he was not the *Messias,* nor *Elias,* nor that *Prophet,* they asked, *Why Baptizest thou then?* Which shews not only that they had clear Notions of Baptism,[^1] but in particular that they thought that if he had been the *Messias,* or *Elias,* or that *Prophet,* he might then have Baptized. St. *Paul* does also say that the *Jews were all baptized unto Moses in the cloud, and in the sea*; which seems to relate to some Opinion the *Jews* had,[^2] that by that *Cloud,* and their passing through the *Sea,* they were purified from the *Egyptian* Defilements, and made meet to become *Moses*’s Disciples. Yet in the Old Testament we find no clear Warrants for a practice that had then got among the *Jews,* which is still taught by them, that they were to receive a Proselyte, if a Male, by *Baptism, Circumcision, and Sacrifice*; and if a Female, only by *Baptism and Sacrifice.* Thus they reckoned that when any came over from Heathenism to their Religion, they were to use a Washing; to denote their Purifying themselves from the uncleanness of their former Idolatry, and their entring into a Holy Religion.\n\nAnd as they do still teach that when the Messias comes, they are all bound to set themselves to repent of their former sins; so it seems they then thought, or at least it would have been no strange thing to them, if the Messias had received such as came to him by Baptism. St. *John* by Baptizing those who came to him, took them obliged to enter upon a course of Repentance, and he declared to them the near approach of the Messias, and that *the Kingdom of God was at hand*; and it is very probable that those who were Baptized by Christ, that is, by his Apostles; for though it is expresly said that he Baptized none, yet what he did by his Disciples he might in a more general sense be said to have done himself; that these, I say, were Baptized upon the same Sponsions, and with the same Declarations, and with no other; for the Dispensation of the Messias was not yet opened, nor was it then fully declared that he was the *Messias*; howsoever this was a preparatory Initiation of such as were fitted for the coming of the Messias; by it they owned their expectations of him, as then near at hand, and they professed their Repentance of their Sins, and their purposes of doing what should be enjoined them by him.\n\n*Water* was a very proper Emblem, to signify the passing from a Course of Defilement to a greater degree of Purity, both in Doctrine and Practice.\n\nOur Saviour in his state of Humiliation as he was subject to the Mosaical Law, so he thought fit to fulfil all the Obligations that lay upon the other *Jews*; which by a Phrase used among them he expresses thus *to fulfil all righteousness.* For tho’ our Saviour had no sins to Confess, yet that not being known, he might come to Profess his Belief of the Dispensation of the Messias, that was then to appear. But how well soever the *Jews* might have been accustomed to this Rite, and how proper a Preparation soever it might be to the Manifestation of the Messias, yet the Institution of Baptism as it is a federal Act of the Christian Religion, must be taken from the Commission that our Saviour gave to his Disciples;[^3] *to go preach and make disciples to him in all Nations* (for that is the strict signification of the Word), *baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.*\n\nBy the first *Teaching* or making of *Disciples,* that must go before Baptism, is to be meant the Convincing the World, that *Jesus* is the *Christ,* the true *Messias,* anointed of God, with a fulness of Grace and of the Spirit without measure; and sent to be the Saviour and Redeemer of the World. And when any were brought to acknowledge this, then they were to Baptize them, to initiate them to this Religion, by obliging them to Renounce all Idolatry and Ungodliness, as well as all secular and carnal Lusts, and then they led them into the Water; and with no other Garments but what might cover Nature, they at first laid them down in the Water, as a Man is laid in a Grave, and then they said those words, *I baptize or wash thee in the Name of the Father,*[^4] *Son and Holy Ghost:* Then they raised them up again and clean Garments were put on them: From whence came the Phrases *of being baptized into Christ’s death,*[^5] *of being buried with him by baptism, into death:* Of *our being risen with Christ,* and of *our putting on the Lord Jesus Christ*; of *putting off the Old Man and putting on the New.* After Baptism was thus performed, the baptized Person was to be farther instructed in all the Specialities of the Christian Religion: And in all the Rules of Life that Christ had prescribed.\n\nThis was plainly a different Baptism from St. *John*’s; a Profession was made in it, not in general of the Belief of a Messias soon to appear, but in particular, that *Jesus was the Messias.*\n\nThe Stipulation in St. *John*’s Baptism was *Repentance*; but here it is the Belief of the whole Christian Religion: In St. *John*’s Baptism they indeed promised Repentance, and he received them into the earnests of the Kingdom of the Messias; but it does not appear that St. *John* either did promise them *Remission of Sins,* or that he had Commission so to do: For *Repentance* and *Remission of Sins* were not joined together till after the Resurrection of Christ;[^6] that he appointed that *Repentance and Remission of Sins should be preached in his Name among all Nations, beginning at Jerusalem.*\n\nIn the Baptism of Christ, I mean that which he appointed, after his Resurrection (for the Baptism of his Disciples before that time was no doubt the same with St. *John*’s *Baptism*), there was to be an Instruction given in that great Mystery of the Christian Religion concerning the Father, the Son, and the Holy Ghost; which those who had only received St. *John*’s Baptism knew not: *They did not so much as know that there was a Holy Ghost*;[^7] That is, they knew nothing of the extraordinary Effusion of the Holy Ghost. And it is expresly said, that those of St. *John*’s Baptism, when St. *Paul* explained to them the difference between the Baptism of Christ, and that of St. *John,* that *they were baptized in the Name of the Lord Jesus.* For St. *John* in his Baptism had only initiated them to the belief of a Messias; but had not said a word of *Jesus* as being that *Messias.*[^8] So that this must be fixed that these two Baptisms were different; the one was a dawning or imperfect beginning to the other, as he that administred the one was like the *Morning Star* before the *Sun of Righteousness.*\n\nOur Saviour had this Ordinance (that was then imperfect, and was to be afterwards compleated when he himself had finished all that he came into the World to do) he had I say this visibly in his eye when he spake to *Nicodemus,* and told him, that *except a man were born again he could not see* (or discern) *the Kingdom of God:* By which he meant that entire change and renovation of a man’s mind, and of all his powers through which he must pass, before he could discern the true Characters of the Dispensation of the Messias; for that is the sense in which the Kingdom of God does stand, almost universally through the whole Gospel. When *Nicodemus* was amazed at this odd expression, and seemed to take it literally; our Saviour answered more fully, *Verily, verily, I say unto thee, except a man be born of water, and of the spirit, he cannot enter into the Kingdom of God.* The meaning of which seems to be this, that except a man came to be renewed, by an ablution like the Baptism which the *Jews* used, that imported the outward profession of a change of Doctrine and of Heart, and with that except he were inwardly changed by a secret power called the *Spirit,* that should transform his nature, he could not become one of his Disciples, or a true Christian; which is meant by his entring into the *Kingdom of God,* or the Dispensation of the Messias.\n\nUpon this Institution and Commission given by Christ, we see the Apostles went up and down Preaching and Baptizing. And so far were they from considering Baptism only as a carnal Rite, or a low Element, above which a higher Dispensation of the Spirit was to raise them, that when St. *Peter* saw the Holy Ghost visibly descend upon *Cornelius* and his Friends, he upon that immediately Baptized them; and said,[^9] *Can any man forbid* (or deny) *water that these should not be baptized; which have received the Holy Ghost as well as we?* Our Saviour has also made Baptism one of the *Precepts,* tho’ not one of the *Means,* necessary to Salvation. A *Mean* is that which does so certainly procure a thing, that it being had, the thing to which it is a certain and necessary *Mean* is also had; and without it the thing cannot be had; there being a natural connexion between it and the End. Whereas a *Precept* is an Institution, in which there is no such natural efficiency; but it is positively commanded, so that the neglecting it is a contempt of the Authority that commanded it: And therefore in obeying the *Precept,* the value or vertue of the action lies only in the obedience. This distinction appears very clearly in what our Saviour has said both of *Faith* and *Baptism.*[^10] *He that believeth and is baptized shall be saved; and he that believeth not shall be damned.*\n\nWhere it appears, that Faith is the *Mean* of Salvation with which it is to be had, and not without it; since such a believing as makes a man receive the whole Gospel as true, and so firmly to depend upon the Promises that are made in it; as to observe all the Laws and Rules that are prescribed by it, such a *Faith* as this gives us so sure a title to all the Blessings of this New Covenant, that it is impossible that we should continue in this state and not partake of them; and it is no less impossible that we should partake of them, unless we do thus believe. It were not suteable to the Truth and Holiness of the Divine Nature, to void a Covenant so solemnly made; and that in favour of wicked men, who will not be reformed by it: So *Faith* is the certain and necessary Mean of our Salvation; and is so put by Christ, since upon our having it we shall be *saved,* as well as *damned* upon our not having it.\n\nOn the other hand, the nature of a Ritual Action, even when commanded, is such, that unless we could imagine that there is a Charm in it, which is contrary to the Spirit and Genius of the Gospel, which designs to save us by reforming our Natures, we cannot think that there can be any thing in it that is of it self, effectual as a Mean; therefore it must only be considered as a Command that is given us, which we are bound to obey; if we acknowledge the Authority of the Command. But this being an Action that is not always in our power, but is to be done by another, it were to put our Salvation or Damnation in the power of another, to imagine that we cannot be saved without Baptism; and therefore it is only a Precept which obliges us in order to our Salvation; and our Saviour by leaving it out when he reversed the words, saying only, *he that believeth not,* without adding, and is not Baptized, shall be *damned,* does plainly insinuate that it is not a Mean, but only a Precept in order to our Salvation.\n\nAs for the Ends and Purposes of Baptism, St. *Paul* gives us two; the one is, that *we are all baptized into one body, we are made members one of another:*[^11] We are admitted to the Society of Christians, and to all the Rights and Priviledges of that Body, which is the Church. And in order to this, the outward action of Baptism▪ when regularly gone about, is sufficient. We cannot see into the sincerity of mens Hearts: Outward Professions and regular Actions are all that fall under mens Observation and Judgment. But a second End of Baptism is Internal and Spiritual. Of this St. *Paul* speaks in very high terms, when he says that *God has saved us according to his mercy,*[^12] *by the washing of regeneration, and the renewing of the Holy Ghost.* It were a strange perverting the design of these words to say that somewhat Spiritual is to be understood by this *washing of regeneration,* and not Baptism; when as to the word *save,* that is here ascribed to it, St. *Peter* gives that undeniably to Baptism; and St. *Paul* elsewhere in two different places,[^13] makes our Baptism to represent *our being dead to sin, and buried with Christ*; and our being *risen and quickned with him, and made alive unto God*; which are words that do very plainly import Regeneration. So that St. *Paul* must be understood to speak of Baptism in these words; here then is the inward effect of Baptism: It is a death to sin, and a new life in Christ, in imitation of him, and in conformity to his Gospel. So that here is very expresly delivered to us, somewhat that rises far above the Badge of a Profession, or a Mark of difference.\n\nThat does indeed belong to Baptism, it makes us the visible Members of that one Body, into which we are Baptized, or admitted by Baptism; but that which *saves us* in it, which both deadens and quickens us, must be a thing of another nature. If Baptism were only the receiving us into the Society of Christians, there were no need of saying, *I Baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost.* It were more proper to say, *I Baptize thee in the Name, or by the Authority of the Church.* Therefore these august words, that were dictated by our Lord himself, shew us that there is somewhat in it that is Internal, which comes from God, that it is an admitting men into somewhat that depends only on God, and for the giving of which the authority can only be derived by him. But after all, this is not to be believed, to be of the nature of a Charm, as if the very act of Baptism carried always with it an inward Regeneration. Here we must confess that very early some Doctrines arose upon Baptism, that we cannot be determined by. The words of our Saviour to *Nicodemus* were expounded so, as to import the absolute necessity of Baptism in order to Salvation; for it not being observed that the Dispensation of the Messias was meant by the Kingdom of God, but it being taken to signifie Eternal Glory, that expression of our Saviour’s was understood to import this, that no Man could be saved unless he were Baptized; so it was believed to be simply necessary to Salvation: A natural consequence that followed upon that was to allow all Persons leave to Baptize Clergy and Laity, Men and Women, since it seemed necessary to suffer every Person to do that without which Salvation could not be had. Upon this these hasty Baptisms were used, without any special Sponsion on the part of those who desired it; of which it may be reasonably doubted whether such a Baptism be true, in which no Sponsion is made; and this cannot be well answered but by saying that a general and an implied Sponsion, is to be considered to be made by their Parents while they desire them to be Baptized.\n\nAnother Opinion that arose out of the former, was the mixing of the outward and the inward effects of Baptism: It being believed that every Person that was *born of the Water,* was also *born of the Spirit*; and that the *renewing of the Holy Ghost,* did always accompany *the washing of Regeneration.* And this obliged St. *Austin* (as was formerly told) to make that difference between the *regenerate* and the *predestinated*; for he thought that all who were Baptized, were also *regenerated.* St. *Peter* has stated this so fully, that if his words are well considered, they will clear the whole matter. He, after he had set forth the miserable state in which Mankind was, under the figure of the Deluge, in which an Ark was prepared for *Noah* and his Family, says upon that, *The like figure whereunto even Baptism doth also now save us:*[^14] Upon which he makes a short digression to explain the nature of Baptism, *not the putting away the filth of the flesh, but the answer* (or the Demand and Interrogation) *of a good conscience towards God; by the Resurrection of Jesus Christ, who is gone into Heaven.* The meaning of all which is, that Christ having risen again, and having then had *all power in heaven and in earth* given to him, he had put that vertue in Baptism, that by it we are *saved,* as in an Ark, from that miserable state in which the world lies, and in which it must perish. But then he explains the way how it saves us; that it is not as a Physical action, as it washes away the filthiness of the flesh, or the body; like the Notion that the Gentiles might have of their *Februations*; or which is more natural, considering to whom he writes, like the Opinions that the *Jews* had of their *Cleansings* after their *Legal Impurities,* from which their Washings and Bathings did absolutely free them. The Salvation that we Christians have by Baptism is effected by that Federation into which we enter, when upon the Demands that are made of our renouncing the *Devil,* the *World* and the *Flesh,* and of our believing in Christ, and our *Repentance* towards God, we make such *Answers* from a *good Conscience,* as agree with the end and design of Baptism; then by our thus coming into Covenant with God we are saved in Baptism. So that the Salvation by Baptism is given by reason of the federal compact that is made in it. Now this being made outwardly, according to the Rules that are prescribed, that must make the Baptism good among Men, as to all the outward and visible effects of it: But since it is the *answer of a good Conscience* only that *saves,* then an answer from a bad Conscience, from a hypocritical Person, who does not inwardly think or purpose according to what he professes outwardly, cannot save; but does on the contrary aggravate his Damnation. Therefore our Article puts the efficacy of Baptism, in order to the forgiveness of our sins, and to our Adoption and Salvation, upon the vertue of Prayer to God; that is, upon those Vows and other acts of Devotion that accompany them: So that when the seriousness of the mind accompanies the regularity of the action, then both the outward and inward effects of Baptism are attained by it; and we are not only *Baptized into one Body,* but are also *saved by Baptism.* So that upon the whole matter, Baptism is a federal admission into Christianity; in which on God’s part all the Blessings of the Gospel are made over to the Baptized: And on the other hand the Person Baptized takes on him by a solemn Profession and Vow, to observe and adhere to the whole Christian Religion. So it is a very natural distinction to say, that the outward effects of Baptism follow it as outwardly performed; but that the inward effects of it follow upon the inward acts; but this difference is still to be observed between inward acts and outward actions; that when the outward action is rightly performed, the Church must reckon the Baptism good, and never renew it: But if one has been wanting in the inward acts, those may be afterwards renewed, and that want may be made up by Repentance.\n\nThus all that the Scriptures have told us concerning Baptism seems to be sufficiently explained. There remains only one place that may seem somewhat strange. St. *Paul* says that *Christ sent him not to Baptize, but to Preach:*[^15] Which some have carried so far as to infer from thence that Preaching is of more value than Baptism. But it is to be considered that the Preaching of the Apostles was of the nature of a Promulgation made by Heraulds: It was an act of a special Authority by which he in particular was to convert the World from Idolatry and *Judaism,* to acknowledge *Jesus to be the true Messias.*[^16]\n\nNow when Men by the Preaching of the Apostles, and by the Miracles that accompanied it, were so wrought on as to believe that *Jesus was the Christ*;[^17] then according to the practice of *Philip* towards the *Eunuch of Ethiopia*; and of St. *Paul* to his Jayler at *Philippi,* they might immediately Baptize them; yet most commonly there was a special Instruction to be used, before Persons were Baptized, who might in general have some Conviction, and yet not be so fully satisfied, but that a great deal of more pains was to be taken to carry them on to that full assurance of Faith, which was necessary. This was a work of much time, and was to be managed by the Pastors or Teachers of the several Churches: So that the meaning of what St. *Paul* says was this, that he was to publish the Gospel from City to City, but could not descend to the particular labour of preparing and instructing of the Persons to be Baptized, and to the Baptizing them when so prepared. If he had entred upon this Work he could not have made that progress, nor have founded those Churches that he did. All this is therefore misunderstood when it is applied to such Preaching as is still continued in the Church; which does not succeed the Apostolical Preaching, that was inspired and infallible; but comes in the room of that Instruction and Teaching which was then performed by the Pastors of the Church.\n\nThe last Head in this Article relates to the Baptism of Infants, which is spoken of with that moderation, that appears very eminently through the whole Articles of our Church, on this Head. It is only said to be most agreeable with the Institution of Christ, and that therefore it is to be in any ways retained in the Church. Now to open this, it is to be considered, that tho’ Baptism and Circumcision do not in every particular come to a Parallel; yet they do agree in two things: The one is, that both were the Rites of admission into their respective Covenants, and to the Rights and Privileges that did arise out of them; and the other is, that in them both, there was an Obligation laid on the Persons, to the observance of that whole Law to which they were so initiated. St. *Paul* arguing against Circumcision, lays this down as an uncontested Maxim, That if a Man was Circumcised, *he became thereby a debtor to the whole law.*\n\nParents had by the *Jewish* Constitution,[^18] an Authority given them to conclude their Children under that Obligation; so that the Soul and Will of the Child was so far put in the power of the Parents, that they could bring them under federal Obligations, and thereby procure to them a share in federal Blessings. And it is probable that from hence it was, that when the *Jews* made Proselytes, they considered them as having such Authority over their Children, that they Baptized them first, and then Circumcised them, though Infants.\n\nNow since Christ took Baptism from them, and appointed it to be the federal Admission to his Religion, as Circumcision had been in the *Mosaical* Dispensation, it is reasonable to believe, that except where he declared a change that he made in it, in all other respects it was to go on and to continue as before; especially when the Apostles in their first Preaching told the *Jews* that the Promises were made to them and to their Children;[^19] which the *Jews* must have understood according to what they were already in possession of, that they could initiate their Children into their Religion, bring them under the obligations of it, and procure to them a share in those Blessings that belonged to it. The Law of Nature and Nations puts Children in the Power of their Parents; they are naturally their Guardians, and if they are entitled to any thing, their Parents have a right to transact about it, because of the weakness of the Child; and what Contracts soever they make, by which the Child does not lose but is a gainer, these do certainly bind the Child. It is then suitable both to the constitution of Mankind, and to the dispensation of the *Mosaical* Covenant, that Parents may dedicate their Children to God, and may bring them under the obligations of the Gospel; and if they may do that, then they certainly procure to them with it, or in lieu of it, a share in the blessings and promises of the Gospel. So that they may offer their Children, either themselves, or by such others of their Friends, to whom for that occasion they transfer that Right which they have, to transact for and to bind their Children.\n\nAll this receives a great confirmation from the decision which St. *Paul* makes upon a case that must have happened commonly at that time; which was, when one of the Parties in a Married state, *Husband* or *Wife,* was Converted, while the other continued still in the former state of Idolatry, or Infidelity: Here then a scruple naturally arose, Whether a Believer or Christian might still live in a married state with an Infidel. Besides the ill usage to which that diversity of Religion might give occasion; another difficulty might be made, Whether a Person defiled by Idolatry, did not communicate that Impurity to the Christian, and whether the Children born in such a Marriage, were to be reckoned a *holy seed,* according to the *Jewish* Phrase, or an *unholy,* unclean Children, that is, Heathenish Children; who were not to be Dedicated to God, nor to be Admitted into Covenant with him: For *unclean* in the Old Testament, and Uncircumcised, signify sometimes the same thing; and so St. *Peter* said that in the case of *Cornelius* God had shewed him, that he should call no Man *common* or *unclean*;[^20] in allusion to all which St. *Paul* determines the case, not by an immediate Revelation, but by the Inferences that he drew from what had been Revealed to him; he does appoint the Christian to live with the Infidel, and says, that the Christian is so far from being defiled by the Infidel, that there is a communication of a Blessing that passes from the Christian to the Infidel; the one being the better for the Prayers of the other, and sharing in the Blessings bestowed on the other: The better part was accepted of God, *in whom mercy rejoices over judgment*; there was a communication of a Blessing that the Christian derived to the Infidel; which at least went so far, that their Children were not *unclean*; that is, shut out from being dedicated to God, but were *holy.* Now it is to be considered that in the New Testament *Christians,* and *Saints,* or *Holy,* stand all promiscuously. The Purity of the Christian Doctrine, and the Dedication by which Christians offer up themselves to God, makes them *Holy.*\n\nIn Scripture *Holiness* stands in a double Sense, the one is a true and real Purity, by which a Man’s Faculties and Actions become Holy; the other is a dedicated Holiness, when any thing is appropriated to God; in which sense it stands most commonly in the Old Testament. So Times, Places, and not only Persons, but even Utensils applied to the Service of God, are called *Holy.* In the New Testament, *Christian* and *Saint* are the same thing; so the saying that Children are *Holy,* when one of the Parents is a Christian, must import this, that the Child has also a right to be made *Holy,* or to be made a Christian; and by consequence that by the Parents Dedication that Child may be made *Holy,* or a *Christian.*\n\nUpon these Reasons we conclude, That though there is no express Precept or Rule given in the New Testament for the Baptism of Infants, yet it is most agreeable to the Institution of Christ, since he conformed his Institutions to those of the *Mosaical* Law, as far as could consist with his Design; and therefore in a thing of this kind, in which the just tenderness of the human Nature does dispose Parents to secure to their Children a Title to the Mercies and Blessings of the Gospel, there is no reason to think that this being so fully set forth and assured to the *Jews* in the Old Testament, that Christ should not have intended to give Parents the same Comforts and Assurances by his Gospel, that they had under the Law of *Moses:* Since nothing is said against it, we may conclude from the nature of the two Dispensations, and the proportion and gradation that is between them, that Children under the New Testament are a *holy seed,* as well as they were under the Old; and by consequence that they may be now Baptized as well as they were then Circumcised.\n\nIf this may be done, then it is very reasonable to say what is said in the Article concerning it, That *it ought in any wise to be retained in the Church:* For the same Humanity that obliges Parents to feed their Children, and to take care of them while they are in such a helpless state, must dictate, that it is much more incumbent on them, and is as much more necessary, as the Soul is more valuable than the Body, for them to do all that in them lies for the Souls of their Children, for securing to them a share in the Blessings and Privileges of the Gospel, and for Dedicating them early to the Christian Religion. The Office for Baptizing Infants is in the same words with that for Persons of Riper Age; because Infants being then in the power of their Parents, who are of Age, are considered as in them, and as binding themselves by the Vows that they make in their Name. Therefore the Office carries on the supposition of an internal Regeneration; and in that helpless state the Infant is offered up and Dedicated to God; and provided, that when he comes to Age he takes those Vows on himself, and lives like a Person so in Covenant with God, then he shall find the full effects of Baptism; and if he dies in that state of Incapacity, he being Dedicated to God, is certainly accepted of by him; and by being put in the Second *Adam,* all the bad effects of his having descended from the First *Adam,* are quite taken away:[^21] Christ, when on Earth, encouraged those who brought *little Children* to him, *he took them in his arms, and laid his hands on them and blessed them,* and said, *suffer little children to come unto me and forbid them not, for of such is the kingdom of God*: Whatever these words may signify mystically, the literal meaning of them is, that little Children may be admitted into the Dispensation of the Messias, and by consequence that they may be Baptized.\n\n[^1]: John 1.25.\n[^2]: 1 Cor. 10.2.\n[^3]: Matth. 28.19.\n[^4]: Rom. 6.3, 4, 5.\n[^5]: Col. 2.12. Col. 3.1, 10. Rom. 13.14.\n[^6]: Luke 24.47.\n[^7]: Acts 19.2, 3, 4, 5.\n[^8]: Joh. 3.3, 5▪ 6.\n[^9]: Acts 10.44, 47, 48.\n[^10]: Mark 16.16.\n[^11]: 1 Cor. 12.13.\n[^12]: Tit. 3.5.\n[^13]: Rom. 6. Col. 2.\n[^14]: 1 Pet. 3▪ 21.\n[^15]: 1 Cor. 1.17.\n[^16]: Acts 8.26, to the end.\n[^17]: Acts 16.31, 32, 33.\n[^18]: Gal. 5.3.\n[^19]: Acts 2.39.\n[^20]: 1 Cor. 14.\n[^21]: Matt. 19.13, 14."},{"number":28,"title":"Of the Lord’s Supper","part":null,"questions":[],"paragraphs":["28.1","28.2","28.3","28.4"],"clauses":[],"items":[],"text":"> The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ’s Death: Insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ, and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation (or the change of the Substance of Bread and Wine) in the Supper of the Lord, cannot be Proved by Holy Writ, but it is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many Superstitions. The Body of Christ is given, taken, and eaten in the Supper only after a Heavenly and Spiritual manner; and the mean whereby the Body of Christ is received and eaten in the Supper, is Faith. The Sacrament of the Lord’s Supper was not by Christ’s Ordinance reserved, carried about, lifted up and Worshipped.\n>\n> *In the Edition of these Articles in Edward the VIth’s Reign, there was another long Paragraph against Transubstantiation added in these words:* Forasmuch as the Truth of Man’s Nature requireth, that the Body of one and the self-same Man cannot be at one time in divers places, but must needs be in one certain place; therefore the Body of Christ cannot be present at one time in many and divers places: And because as Holy Scripture doth teach, Christ was taken up into Heaven, and there shall continue unto the end of the World; a Faithful Man ought not either to Believe, or openly Confess the Real and Bodily Presence, as they term it, of Christ’s Flesh and Blood in the Sacrament of the Lord’s Supper.\n\nWhen these Articles were at first prepared by the Convocation in Queen *Elizabeth*’s Reign, this Paragraph was made a part of them; for the Original Subscription by both Houses of Convocation, yet extant, shews this. But the design of the Government was at that time much turned to the drawing over the Body of the Nation to the Reformation, in whom the old Leven had gone deep; and no part of it deeper than the belief of the Corporeal Presence of Christ in the Sacrament; therefore it was thought not expedient to offend them by so particular a Definition in this matter; in which the very word *Real Presence* was rejected. It might, perhaps, be also suggested, that here a Definition was made that went too much upon the Principles of Natural Philosophy; which how true soever, they might not be the proper subject of an Article of Religion. Therefore it was thought fit to suppress this Paragraph; though it was a part of the Article that was Subscribed, yet it was not published, but the Paragraph that follows, *The Body of Christ,* &c. was put in its stead, and was received and published by the next Convocation; which upon the matter was a full Explanation of the way of Christ’s Presence in this Sacrament; that *he is present in a heavenly and spiritual Manner, and that Faith is the mean by which he is received.* This seemed to be more Theological; and it does indeed amount to the same thing. But howsoever we see what was the Sense of the first Convocation in Queen *Elizabeth*’s Reign; it differed in nothing from that in King *Edward*’s Time: And therefore though this Paragraph is now no Part of our Articles, yet we are certain that the Clergy at that time did not at all doubt of the Truth of it; we are sure it was their Opinion: Since they subscribed it, though they did not think fit to publish it, at first; and though it was afterwards changed for another, that was the same in Sense.\n\nIn the treating of this Article, I shall first lay down the Doctrine of this Church with the Grounds of it; and then I shall examine the Doctrine of the Church of *Rome,* which must be done copiously: For next to the Doctrine of Infallibility, this is the most valued of all their other Tenets; this is the most Important in it self, since it is the main Part of their Worship, and the chief Subject of all their Devotions. There is not any one thing in which both Clergy and Laity are more concerned; which is more generally studied, and for which they pretend they have more plausible Colours, both from Scripture and the Fathers: and if Sense and Reason seem to press hard upon it, they reckon, that as they understand the Words of St. *Paul, every thought must be captivated into the obedience of Faith.*[^1]\n\nIn order to the expounding our Doctrine, we must consider the Occasion and the Institution of this Sacrament. The *Jews* were required once a Year to meet at *Jerusalem,* in remembrance of the deliverance of their Fathers out of *Egypt.*[^2] *Moses* appointed that every Family should kill a Lamb whose Blood was to be sprinkled on their Door-posts and Lintels, and whose Flesh they were to eat; at the sight of which *Blood* thus sprinkled, the destroying Angel that was to be sent out to kill the First-born of every Family in *Egypt,* was to *pass over* all the Houses that were so marked: And from that *passing by* or *over* the *Israelites,* the Lamb was called *the Lord’s passover,* as being then the Sacrifice, and afterwards the Memorial of that *Passover.* The People of *Israel* were required to keep up the Memorial of that Transaction, by slaying a Lamb before the Place where God should set his Name; and by eating it up that Night: They were also to eat with it a Sallet of bitter Herbs and unleavened Bread; and when they went to eat of the Lamb they repeated these Words of *Moses; That it was the Lord’s Passover.* Now tho’ the first Lamb that was killed in *Egypt,* was indeed the Sacrifice upon which God promised to *pass over* their Houses, yet the Lambs that were afterwards offered, were only the Memorials of it; though they still carried that Name, which was given to the First: And were called *the Lord’s Passover.*\n\nSo that the *Jews* were in the *Paschal-Supper* accustomed to call the Memorial of a thing, by the Name of that of which it was the Memorial: And as the Deliverance out of *Egypt,* was a Type and Representation of that greater Deliverance, that we were to have by the *Messias,* the first Lamb being the Sacrifice of that Deliverance,[^3] and the succeeding Lambs the Memorials of it; so in order to this new and greater Deliverance, *Christ* himself was our *Passover that was sacrificed for us:* He was the *Lamb of God* that was both to *take away the Sins of the World,* and was to lead Captivity Captive: To bring us out of the Bondage of Sin and Satan into the Obedience of his Gospel.\n\nHe therefore chose the time of the Passover that he might be then offered up for us: And did Institute this Memorial of it, while he was celebrating the *Jewish Pascha* with his Disciples, who were so much accustomed to the Forms and Phrases of that *Supper,* in which every Master of a Family did officiate among his Houshold,[^4] that it was very Natural to them to understand all that our Saviour said or did, according to those Forms with which they were acquainted.\n\nThere were after Supper upon a new covering of the Table, Loaves of Unleavened Bread, and Cups of Wine set on it; in which though the Bread was very unacceptable, yet they drank liberally of the Wine: Christ took a Portion of that Bread and brake it; and gave it to his Disciples, and said, *This is my body which is broken for you: Do this in remembrance of me.* He did not say only, *this is my body,* but *this is my body broken*; so that his *Body* must be understood to be there, in its *broken* State, if the Words are to be expounded literally. And no reason can be assigned, why the Word *Broken* should be so separated from *Body*; or that the *Bread* should be literally his *Body,* and not literally his *Body broken:* The whole Period must be either literally True, or must be understood mystically. And if any will say, that his Body cannot be there but in the same state in which it is now in Heaven; and since it is not now *broken,* nor is the *Blood shed* or separated from the Body there, therefore the Words must be understood thus; *This is my Body which is to be broken.* But from thence we argue, that since all is one Period, it must be all understood in the same Manner: And since it is impossible that *Broken* and *Shed,* can be understood literally of the *Body* and *Blood,* that therefore the whole is to be mystically understood; and this appears more evident since the Disciples, who were naturally slow at understanding the easiest Mysteries, that he opened to them, must naturally have understood those Words as they did the other Words of the Paschal Supper, *This is the Lord’s Passover.* That is, this is the Memorial of it: And that the rather, since Christ added these Words, *Do this in remembrance of me.* If they had understood them in any other Sense, that must have surprized them, and naturally have led them to ask him many Questions: Which we find them doing upon Occasions that were much less surprizing, as appears by the Questions in the 14th of St. *John,* that discourse coming probably immediately after this Institution: Whereas no Question was asked upon this; so it is reasonable to conclude that they could understand these Words, *This is my Body,* no other way, but as they understood that of the Lamb, *This is the Lord’s Passover.* And by consequence as their celebrating the *Pascha,* was a constant Memorial of the Deliverance out of *Egypt,* and was a Symbolical Action by which they had a Title to the Blessings of the Covenant that *Moses* made with their Fathers; it was natural for them to conclude, that after Christ had made himself to be truly that, which the first Lamb was in a Type, the true *Sacrifice* of a greater and better *Passover*; they were to commemorate it and to communicate in the Benefits and Effects of it, by continuing that Action of *taking, blessing, breaking* and *distributing* of Bread: Which was to be the Memorial and the Communion of his Death in all succeeding Ages.\n\nThis will yet appear more Evident from the Second Part of this Institution, he took the Cup and blessed it; and gave it to them, saying, *This Cup is the New Testament,* or New Covenant *in my blood: drink ye all of it.* Or, as the other Gospels report it, *This is my blood of the New Testament, which is shed for many for the Remission of Sins.* As *Moses* had enjoined the sprinkling of the Blood of the Lamb, so he himself sprinkled both the Book of the Law, and all the People, with the Blood of Calves and of Goats,[^5] saying, *This is the Blood of the New Testament* (or Covenant) *which God had enjoined* you. The Blood of the Paschal Lamb, was the Token of that Covenant which God made then with them.\n\nThe *Jews* were under a very strict Prohibition of eating no Blood at all: But it seems by the *Psalms,* that when they payed their Vows unto God, they took in their Hands *a cup of Salvation,* that is,[^6] of an acknowledgment of their Salvation, and so were to rejoice before the Lord.\n\nThese being the Laws and Customs of the *Jews,* they could not without Horror have heard Christ when he gave them the Cup, say, *This is my Blood:* The Prohibition of Blood was given in such severe Terms, as that *God would set his face against him that did eat blood,*[^7] *and cut him off from among his people:* And this was so often repeated in the Books of *Moses,* that besides the natural Horror which Humanity gives at the mention of drinking a Man’s Blood, it was a special Part of their Religion to make no use of Blood; yet after all this, the Disciples were not startled at it: Which shews that they must have understood it in such a way, as was agreeable to the Law and Customs of their Country: and since St. *Luke* and St. *Paul* report the Words that our Saviour said when he gave it, differently from what is reported by St. *Matthew* and St. *Mark,* it is most probable that he spake both the one and the other; that he first said, *This is my Blood,* and then as a clearer Explanation of it, he said, *This cup is the New Testament in my Blood:* The one being a more easy Expression and in a style to which the *Jews* had been more accustomed. They knew that the Blood of the Lamb was sprinkled; and by their so doing they entred into a Covenant with God: And tho’ the Blood was never to be sprinkled after the first Passover, yet it was to be poured out before the Lord, in remembrance of that sprinkling in *Egypt:* In remembrance of that deliverance, they drank of the Cup of Blessing and Salvation, and rejoiced before the Lord. So that they could not understand our Saviour otherwise, than that the Cup so blessed, was to be to them the Assurance of a *New Testament* or *Covenant* which was to be established by the Blood of Christ; and which was to be shed: In lieu of which they were to drink this *cup of Blessing* and Praise.\n\nAccording to their Customs and Phrases, the Disciples could understand our Saviour’s Words in this Sense, and in no other. So that if he had intended that they should have understood him otherwise, he must have expressed himself in another Manner: And must have enlarged upon it, to have corrected those Notions, into which it was otherwise most Natural for *Jews* to have fallen. Here is also to be remembred that which was formerly observed, upon the word *Broken,* that if the Words are to be expounded literally, then if the Cup is literally *the Blood of Christ,* it must be his Blood *shed,* poured out of his Veins and separated from his Body. And if it is impossible to understand it so, we conclude that we are in the Right to understand the whole Period in a mystical and figurative Sense. And therefore since a Man born and bred a *Jew,* and more particularly accustomed to the Paschal Ceremonies, could not have understood our Saviour’s Words, chiefly at the time of that Festivity, otherwise, than of a New *Covenant* that he was to make, in which his *Body was to be broken,* and his *blood shed* for the *remission of Sins*; and that he was to substitute Bread and Wine, to be the lasting Memorials of it, in the repeating of which, his Disciples were to renew their Covenant with God, and to claim a share in the blessings of it, this I say, was the Sense that must naturally have occurred to a *Jew*; upon all this, we must conclude, that this is the true Sense of these Words: Or, that otherwise our Saviour must have enlarged more upon them, and expressed his meaning more particularly. Since therefore he said no more than what according to the Ideas and Customs of the *Jews,* must have been understood as has been explained, we must conclude, that it, and it only, is the true Sense of them.\n\nBut we must next consider the importance of a long Discourse of our Saviour’s, set down by St. *John,* which seems such a preparation of his Apostles to understand this Institution literally,[^8] that the weight of this Argument must turn upon the meaning of that Discourse. The design of that was to shew, that the Doctrine of Christ was more Excellent than the Law of *Moses*; that though *Moses* gave the *Israelites Manna* from Heaven, to nourish their Bodies, yet notwithstanding that *they died in the Wilderness:* But Christ was to give his Followers such Food, that it should give them *Life*; so that if they *did eat of it they should never die:* Where it is apparent that the Bread and nourishment must be such as the *life* was; and that being Eternal and Spiritual, the Bread must be so understood: For it is clearly expressed how that Food was to be received; *he that believeth on me hath everlasting life.*[^9]\n\nSince then he had formerly said, that the *Bread* which he was to give, should make them *live for ever*; and since here it is said, that this Life is given by Faith, then this Bread must be his Doctrine: For, this is that which Faith receives. And when the *Jews* desired him to give them evermore of that Bread; he answered, *I am the bread of life, he that comes to me shall never hunger,*[^10] *and he that believeth on me shall never thirst.*\n\nIn these words he tells them that they received that Bread by coming to him, and by believing on him. Christ calls himself that *Bread,* and says, that a *Man must eat thereof,* which is plainly a Figure; and if Figures are confessed to be in some Parts of their Discourse, there is no reason to deny that they run quite through it. Christ says, that this *Bread was his flesh, which he was to give for the life of the world*; which can only be meant of his Offering himself up upon the Cross for the Sins of the World: The *Jews* murmured at this and said, *how can this Man give us his flesh to eat?* To which our Saviour answers, That *except they did eat the flesh and drink the blood of the Son of Man,*[^11] *they had no life in them.*\n\nNow if these words are to be understood of a literal eating of his *Flesh,* in the Sacrament, then no Man can be saved that does not receive it: It was a natural Consequence of the expounding these Words of the Sacrament, to give it to Children; since it is so expresly said, that Life is not to be had without it. But the words that come next, carry this Matter farther; *whoso eateth my flesh and drinketh my blood hath eternal life:* It is plain that Christ is here speaking of that without which no Man can have *Life,* and by which all who receive it have *Life*; if therefore this is to be expounded of the Sacrament, none can be damned that does receive it, and none can be saved that receives it not.\n\nTherefore since *eternal life* does always follow the *eating of Christ’s flesh,* and the *drinking his blood,* and cannot be had without it; then this must be meant of an Internal and Spiritual feeding on him: For, as none are saved without that, so all are saved that have it. This is yet clearer from the words that follow, *my flesh is meat indeed, and my blood is drink indeed:* It may well be inferred that Christ’s Flesh is eaten in the same Sense, in which he says it is *meat*; now certainly it is not literally *meat:* For none do say that the Body is nourished by it; and yet there is somewhat Emphatical in this, since the word *indeed* is not added in vain, but to give weight to the Expression.\n\nIt is also said, *He that eats my flesh and drinks my blood, dwells in me and I in him:*[^12] Here the description seems to be made of that eating and drinking of his Flesh and Blood; that it is such as the mutual indwelling of Christ and Believers is: Now that is certainly only Internal and Spiritual, and not Carnal or Literal: And therefore such also must the *eating* and *drinking* be.\n\nAll this seems to be very fully confirmed from the Conclusion of that Discourse, which ought to be considered as the Key to it all; for when the *Jews* were offended at the hardness of Christ’s Discourse, he said, *It is the Spirit that quickneth; the flesh profiteth nothing:*[^13] *The words I speak unto you, they are Spirit and they are Life:* Which do plainly Import, that his former Discourse was to be understood in a spiritual Sense, that it was a divine *Spirit* that *quickned* them, or gave them that *eternal* Life, of which he had been speaking: And that the *Flesh,* his natural Body, was not the conveyer of it.\n\nAll this is confirmed by the Sense in which we find *eating* and *drinking* frequently used in the Scriptures, according to what is observed by *Jewish* Writers; they stand for Wisdom, Learning, and all intellectual Apprehensions through which the Soul of Man is preserved, by the Perfection that is in them, as the Body is preserved by Food: *So buy and eat, eat fat of things, drink of wine well refined.*\n\n*Maimonides* also observes,[^14] that whensoever eating and drinking are mentioned in the Book of *Proverbs,* that they are to be understood of Wisdom and the Law: And after he has brought several Places of Scripture to this Purpose, He concludes, that because *this acceptation of eating, occurs so often and is so manifest, as if it were the primary and most proper Sense of the Word; therefore hunger and thirst stand for a privation of Wisdom and Vnderstanding:* And the *Caldee* Paraphrast turns these Words, *ye shall draw Water out of the Wells of Salvation,* thus,[^15] *ye shall receive a new Doctrine with joy from some select Persons.*\n\nSince then the Figure of *eating* and *drinking* was used among the *Jews,* for receiving and imbibing a Doctrine; it was no wonder if our Saviour pursued it in a Discourse, in which there are several hints given to shew us, that it ought to be so understood.\n\nIt is further observable, that our Saviour did frequently follow that common way of Instruction among the *Eastern* Nations, by Figures that to us would seem strong and bold. These were much used in those Parts, to excite the Attention of the Hearers, and they are not always to be severely expounded according to the full Extent that the words will bear. The Parable of the unjust Judge, of the unjust Steward, of the ten Virgins, of plucking out the right Eye, and cutting off the right Hand or Foot, and several others might be instanced. Our Saviour in these considered the Genius of those to whom he spoke: So that these Figures must be restrained only to that Particular, for which he meant them; and must not be stretched to every thing to which the Words may be carried. We find our Saviour compares himself to a great many Things; to a Vine, a Door, and a Way: And therefore when the Scope of a Discourse does plainly run in a Figure, we are not to go and descant on every Word of it; much less may any pretend to say, that some Parts of it are to be understood literally, and some Parts figuratively.\n\nFor instance, if that Chapter of St. *John* is to be understood literally, then Christ’s *Flesh* and *Blood* must be the Nourishment of our Bodies, so as to be *meat indeed*; and that we shall *never hunger any more, and never die after* we have eat of it: If therefore all do confess that those Expressions are to be understood figuratively, then we have the same reason to conclude that the whole is a Figure: For, it is as reasonable for us to make all of it a Figure, as it is for them to make those Parts of it a Figure, which they cannot conveniently expound in a literal Sense. From all which it is abundantly clear, that nothing can be drawn from that Discourse of our Saviour’s, to make it reasonable to believe, that the words of the Institution of this Sacrament ought to be literally understood: On the contrary our Saviour himself calls the Wine, after those Words had been used by him, the *Fruit of the Vine,* which is as strict a Form of Speech as can well be imagined, to make us understand that the Nature of the Wine was not altered: And when St. *Paul* treats of it in those two Chapters in which all that is left us besides the History of the Institution, concerning this Sacrament, is to be found, he calls it five times Bread, and never once *the Body of Christ.*[^16] In one Place he calls it the *Communion of the Body, as the Cup is the Communion of the Blood of Christ.* Which is rather a saying that it is in some sort and after a manner, the Body and the Blood of Christ, than that it is so strictly speaking.\n\nIf this Sacrament had been that mysterious and unconceivable Thing, which it has been since believed to be; we cannot imagine, but that the Books of the New Testament, the *Acts* of the Apostles, and their *Epistles,* should have contained fuller Explanations of it; and larger Instructions about it.\n\nThere is enough indeed said in them to support the plain and natural Sense, that we give to this Institution; and because no more is said, and the design of it is plainly declared to be to remember Christ’s death, and *to shew it forth till he come,* we reckon that by this natural Simplicity, in which this Matter is delivered to us, we are very much confirmed in that plain and easy Signification, which we put upon our Saviour’s words. Plain things need not be insisted on: But if the most sublime and wonderful Thing in the World, seems to be delivered in Words that yet are capable of a lower and plainer Sense, then unless there is a concurrence of other Circumstances, to force us to that higher meaning of them, we ought not to go into it; for simple Things prove themselves: Whereas the more extraordinary that any thing is, it requires a fulness and evidence in the Proof proportioned to the uneasiness of conceiving or believing it.\n\nWe do therefore understand our Saviour’s Institution thus, that as he was to give *his body to be broken,* and his *blood to be shed for our Sins,* so he intended that this his Death and Suffering, should be still commemorated by all such as look for *remission of sins* by it; not only in their Thoughts and Devotions, but in a visible Representation: Which he appointed should be done in Symbols, that should be both very plain and simple, and yet very expressive of that which he intended should be remembred by them.\n\n*Bread* is the plainest Food that the Body of Man can receive; and *Wine* was the common nourishing Liquor of that Countrey: So he made choice of these Materials, and in them appointed a Representation and Remembrance to be made of his *body broken,* and of his *blood shed*; that is, of his Death and Sufferings till his *Second coming:* And he obliged his Followers to repeat this frequently. In the doing of it according to his Institution, they profess the Belief of his Death, for the Remission of their Sins, and that they look for his Second coming.\n\nThis does also import, that as Bread and Wine are the simplest of bodily Nourishments, so his Death is that which restores the Souls of those that do believe in him: As Bread and Wine convey a vital Nourishment to the Body, so the Sacrifice of his Death conveys somewhat to the Soul that is vital, that fortifies and exalts it. And as Water in Baptism is a natural Emblem of the Purity of the *Christian* Religion, Bread and Wine in the Eucharist are the Emblems of somewhat that is derived to us, that raises our Faculties and fortifies all our Powers.\n\nSt. *Pàul* does very plainly tell us, that *unworthy receivers* that did neither examine nor discern themselves, nor yet discern the Lord’s Body, *were guilty of the body and blood of the Lord;*[^17] *and did eat and drink their own damnation:* That is, such as do receive it without truly believing the *Christian* Religion, without a grateful acknowledgment of Christ’s Death and Sufferings, without feeling that they are walking suitably to this Religion that they profess, and without that decency and charity, which becomes so Holy an Action; but that receive the Bread and Wine, only as bare bodily Nourishments; without considering that Christ has instituted them to be the Memorials of his Death; such Persons are guilty of the Body and Blood of Christ: That is, they are guilty either of a Prophanation of the Sacrament of his Body and Blood, or they do in a manner Crucify him again, and put him to an open shame; when they are so faulty as the *Corinthians* were, in observing this Holy Institution, with so little Reverence, and with such scandalous Disorders, as those were for which he reproached them.\n\nOf such as did thus Prophane this Institution, he says farther, that they do eat and drink their own *Damnation* or *Judgment*; that is, Punishment; for the word rendred *Damnation,* signifies sometimes only temporary Punishments.\n\nSo it is said,[^18] that *Judgment* (the Word is the same) *must begin at the House of God:* God had sent such Judgments upon the *Corinthians* for those disorderly Practices of theirs, that some had fallen sick and others had died, perhaps by reason of their drinking to excess in those Feasts: But as God’s Judgments have come upon them, so the words that follow shew that these Judgments were only Chastisements, in order to the delivering them from the Condemnation, under which the World lies. It being said, that *when we are judged we are chastened of the Lord,*[^19] *that we should not be condemned with the World.* Therefore though God may very justly, and even in great Mercy punish Men who prophane this Holy Ordinance, yet it is an unreasonable Terrour, and contrary to the Nature of the Gospel Covenant, to carry this so far, as to think that it is an impardonable Sin; which is punished with eternal Damnation.\n\nWe have now seen the ill Effects of unworthy Receiving, and from hence according to that Gradation, that is to be observed in the Mercy of God in the Gospel, that it not only holds a Proportion with his Justice, but *rejoyceth over it,* we may well conclude that the good Effects upon the worthy receiving of it, are equal, if not superiour to the bad Effects upon the unworthy receiving of it: And that the Nourishment which the Types, the *Bread* and the *Wine,* give the *Body,* are answered in the Effects, that the thing signified by them, has upon the *Soul.*\n\nIn explaining this there is some diversity: Some teach that this Memomorial of the Death of Christ, when seriously and devoutly gone about, when it animates our Faith, encreases our Repentance, and inflames our Love and Zeal, and so unites us to God and to our Brethren, that I say when these follow it, which it naturally excites in all holy and good Minds, then they draw down the returns of Prayer, and a farther increase of Grace in us; according to the Nature and Promises of the New Covenant: And in this they put the Vertue and Efficacy of this Sacrament.\n\nBut others think that all this belongs only to the inward Acts of the Mind, and is not Sacramental: And therefore they think that the Eucharist is a federal Act, in which as on the one Hand we renew our Baptismal Covenant with God, so on the other Hand we receive in the Sacrament, a visible Consignation as in a Tradition by a Symbol or Pledge, of the blessings of the New Covenant, which they think is somewhat superadded to those returns of our Prayers, or of our other inward Acts.\n\nThis they think answers the nourishment which the Body receives from the Symbols of *Bread* and *Wine*; and stands in opposition to that of the unworthy Receivers, being guilty of *the Body and Blood of the Lord*; and their *eating* and *drinking* that which will bring some judgment upon themselves. This they also found on these words of St. *Paul, The cup of blessing that we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?*\n\nSt. *Paul* considers the *Bread* which was offered by the People, as an emblem of their Unity, that as there was one Loaf, so they were *one Body*; and that they were all *partakers* of that one Loaf: From hence it is inferred, that since the word rendred *Communion,* signifies a *communication in fellowship,* or Partnership, that therefore the meaning of it is, that in the Sacrament there is a distribution made in that Symbolical action of the death of Christ,[^20] and of the benefits and effects of it. *The Communion of the Holy Ghost,* is a common sharing in the effusion of the Spirit; the same is meant by that, *if there is any fellowship of the Spirit*; that is, if we do all partake of the same Spirit: We are said to have a *fellowship in the sufferings of Christ,*[^21] in which every one must take his share. *The communication,* or fellowship *of the mystery of the Gospel,* was its being shared equally among both *Jews* and *Gentiles*; and the fellowship in which the first Converts to Christianity lived, was their liberal distribution to one another, they holding all things in common. In these and some other places it is certain, that Communion signifies somewhat that is more real and effectual, than merely mens owning themselves to be joined together in a Society; which it is true it does also often signify; and therefore they conclude that as in Bargains or Covenants, the ancient Method of them before Writings were invented, was the mutual delivering of some Pledges, which were the Symbols of that Faith, which was so plighted; instead of which the sealing and delivering of Writings is now used among us, so our Saviour instituted this in compliance with our frailty, to give us an outward and sensible Pledge, of his entring into Covenant with us, of which the *Bread* and *Wine* are constituted the Symbols.\n\nOthers think, that by the Communion of the Body and Blood of Christ can only be meant, the joint owning of Christ and of his Death, in the receiving the Sacrament; and that no *Communication* nor Partnership can be inferred from it: Because St. *Paul* brings it in to shew the *Corinthians,* how detestable a thing it was for a Christian to join in the Idols Feasts: That it was to be a *partaker with devils:* So they think that the *Fellowship* or Communion of Christians in the Sacrament, must be of the same Nature, with the *fellowship of devils* in Acts of Idolatry: Which consisted only in associating themselves with those that worshipped Idols; for that upon the Matter was the Worshipping of Devils: And this seems to be confirmed by that which is said of the *Jews,*[^22] that they *who did eat of the Sacrifices were partakers of the Altar*; which it seems can signify no more, but that they professed that Religion of which the Altar was the chief Instrument; the Sacrifices being offered there.\n\nTo all this it may be replied, that it is reasonable enough to believe, that according to the Power which God suffered the Devil to exercise over the Idolatrous World, there might be some Inchantment in the Sacrifices offered to Idols; and that the Devil might have some Power over those that did partake of them: And in order to this St. *Paul* removed an Objection that might have been made, that there could be no harm in their joining to the Idol Feasts; for *an Idol was nothing*; and so that wstich was offered to an Idol could contract no defilement from the Idol, it being *nothing:* Now if the meaning of their being *partakers with Devils* imports only, their joining themselves in Acts of Fellowship with Idolaters, then the Sin of this would have easily appeared, without such a re-inforcing of the Matter: For, tho’ an Idol was *nothing,* yet it was still a great Sin to join in the Acts that were meant to be the Worship of this *nothing:* This was a dishonouring of God, and a debasing of Man. But St.*Paul* seems to carry the Argument farther; that how true soever it was that the *Idol was nothing*; that is, a dead and lifeless thing that had no Vertue nor Operation; and that by consequence could derive nothing to the Sacrifice that was offered to it: Yet since those Idols were the Instruments by which the Devil kept the World in Subjection to him, all such as did *partake* in their Sacrifices might come under the Effects of that Magick, that might be exerted about their Temples or Sacrifices: By which the Credit of Idolatry was much kept up.\n\nAnd though every Christian had a sure defence against the Powers of Darkness, as long as he continued true to his Religion, yet if he went out of that Protection, into the Empire of the Devil, and joined in the Acts that were as a Homage to him, he then fell within the reach of the Devil and might justly fear his being brought into a *Partnership* of those magical Possessions or Temptations that might be suffered to fall upon such Christians, as should associate themselves in so detestable a Service.\n\nIn the same Sense it was also said,[^23] *that all the* Israelites *who did eat of the Sacrifices were partakers of the Altar:* That is, that all of them who joined in the Acts of that Religion, such as the Offering their Peace-Offerings, for of those of that kind they might only eat, all these were *partakers of the Altar*: That is, of all the Blessings of their Religion, of all the Expiations, the Burnt-offerings and Sin-offerings, that were offered on the, Altar, for the sins of the whole Congregation: For that as a great Stock, went in a common Dividend among such as observed the Precepts of that Law, and joined in the Acts of Worship prescribed by it: Thus it appears, that such as joined in the Acts of Idolatry became *partakers* of all that Influence that Devils might have over those Sacrifices; and all that continued in the Observances of the Mosaical Law, had thereby a *partnership* in the Expiations of the Altar; so likewise all Christians who receive this Sacrament *worthily,* have by their so doing a share in that which is represented by it, the Death of Christ, and the Expiation and other Benefits that follow it.\n\nThis seemed necessary to be fully explained: For this Matter, how plain soever in it self, has been made very dark, by the ways in which some have pretended to open it. With this I conclude all that belongs to the first Part of the Article, and that which was first to be explained of our Doctrine concerning the Sacrament: By which we assert a *real Presence* of the *Body* and *Blood* of Christ; but not of his *Body* as it is now glorified in Heaven, but of his *Body* as it was *broken* on the Cross, when his *blood was shed* and separated from it. That is, his Death with the merit and effects of it, are in a visible and federal Act, offered in this Sacrament to all worthy Believers.\n\nBy *Real* we understand *True,* in opposition both to Fiction and Imagination: And to those Shadows that were in the Mosaical Dispensation, in which the *Manna,* the *Rock,* the *brazen Serpent,* but most eminently the *Cloud of Glory,* were the Types and Shadows of the *Messias,* that was to come: With whom came *Grace and Truth*; that is, a most wonderful Manifestation of the Mercy or Grace of God; and a verifying of the Promises made under the Law: In this Sense we acknowledge a *real Presence* of Christ in the Sacrament: Though we are convinced that our first Reformers judged right, concerning the use of the Phrase *real Presence,* that it were better to be let fall than to be continued; since the Use of it, and that Idea which does naturally arise from the common acceptation of it, may stick deeper, and feed Superstition more, than all those larger Explanations that are given to it can be able to cure.\n\nBut howsoever in this Sense, it is innocent of it self, and may be lawfully used; though perhaps it were more cautiously done not to use it, since advantages have been taken from it, to urge it farther, than we intend it; and since it has been a snare to some:\n\nI go in the next Place to explain the Doctrine of the Church of *Rome,* concerning this Sacrament. Transubstantiation does express it in one Word; but that a full Idea may be given of this Part of their Doctrine, I shall open it in all its Branches and Consequences.\n\nThe Matter of this Sacrament is not *Bread* and *Wine:* For, they are annihilated when the Sacrament is made. They are only the remote Matter, out of which it is made: But when the Sacrament is made, they cease to be: And instead of them, their outward Appearances or *Accidents* do only remain: Which though they are no *Substances,* yet are supposed to have a Nature and Essence of their own, separable from Matter: And these Appearances with the Body of Christ under them, are the *Matter* of the Sacrament.\n\nNow though the Natural and Visible *Body of Christ,* could not be the Sacrament of his *Body,* yet they think his *real Body* being thus veiled under the Appearances of Bread and Wine, may be the Sacrament of his glorified Body.\n\nYet, it seeming somewhat strange to make a *true Body* the Sacrament of it self, they would willingly put the Sacrament in the Appearances; but that would sound very harsh, to make Accidents which are not *Matter,* to be the *Matter* of the Sacrament: Therefore since these words, *This is my Body,* must be literally understood, the Matter must be the *true Body of Christ,* so that *Christ’s Body* is the Sacrament of his *Body.*\n\nChrist’s Body, though now in Heaven, is as they think, presented in every Place where a true Consecration is made. And though it is in Heaven in an extended State, as all other Bodies are, yet they think that Extension may be separated from Matter, as well as the other Appearances or Accidents are believed to be separated from it. And whereas our Souls are believed to be so in our Bodies, that though the whole Soul is in the whole Body, yet all the Soul is believed to be in every Part of it; but so that if any Part of the Body, is separated from the rest, the Soul is not divided; being one single Substance, but retires back into the rest of the Body: They apprehend that Christ’s Body is present after the manner of a Spirit, without Extension or the filling of Space; so that the Space which the Appearances possess is still a Vacuum, or only filled by the Accidents: For a Body without Extension, as they suppose Christ’s Body to be, can never fill up an Extension.\n\nChrist’s Body in the Sacrament is denominated One, yet still as the Species are broken and divided, so many new Bodies are divided from one another; every crumb of Bread and drop of Wine that is separated from the whole, is a new Body, and yet without a new Miracle, all being done in consequence of the first great One that was all at once wrought.\n\nThe Body of Christ continues in this State, as long as the Accidents remain in theirs; but how it should alter is not easy to apprehend: The corruption of all other Accidents, arises from a change in the common Substance, out of which new Accidents do arise, while the old ones vanish; but Accidents without a Subject may seem more fixed and stable: Yet they are not so, but are as subject to Corruption as other Accidents are: Howsoever, as long as the Alteration is not total; though the Bread should be both musty and mouldy, and the Wine both dead and sour, yet as long as the Bread and Wine are still so far preserved, or rather that their Appearances subsist, so long the Body of Christ remains: But when they are so far altered that they seem to be no more Bread and Wine, and that they are corrupted either in part or in whole, Christ’s Body is withdrawn, either in part or in whole.\n\nIt is a great Miracle to make the Accidents of Bread and Wine subsist without a Subject; yet the new Accidents that arise upon these Accidents, such as mouldiness or sourness come on without a Miracle, but they do not know how. When the main Accidents are destroyed, then the Presence of Christ ceases: And a new Miracle must be supposed to produce new Matter, for the filling up of that space which the Substance of Bread and Wine did formerly fill: And which was all this while possessed by the Accidents. So much of the Matter of this Sacrament.\n\nThe Form of it is in the Words of Consecration, which though they sound declarative as if the thing were already done; *This is my body* and *This is my blood:* Yet they believe them to be productive. But whereas the common Notion of the Form of a Sacrament, is that it sanctifies and applies the Matter; here the former Matter is so far from being consecrated by it, that it is annihilated, and new Matter is not sanctified but brought thither or produced: And whereas whensoever we say of any thing *this is,* we suppose that the thing is, as we say it is, before we say it; yet here all the while that this is a saying till the last Syllable is pronounced, it is not that which it is said to be, but in the Minute in which the last Syllable is uttered, then the change is made: And of this they are so firmly persuaded, that they do presently pay all that Adoration to it, that they would pay to the Person of Jesus Christ, if he were visibly present: Tho’ the whole Vertue of the Consecration, depends on the Intention of a Priest: So that he with a cross Intention hinders all this Series of Miracles, as he fetches it all on, by letting his Intention go along with it.\n\nIf it may be said of some Doctrines, that the bare exposing them is a most effectual Confutation of them, certainly that is more Applicable to this, than to any other that can be imagined: For, though I have in stating it considered some of the most important Difficulties, which are seen and confessed by the School-men themselves, who have poised all these with much exactness and subtilty, yet I have passed over a great many more, with which those that deal in School-divinity, will find enough to exercise both their Thoughts and their Patience. They run out in many Subtilties, concerning the Accidents both *primary* and *secondary:* Concerning the Ubication, the Production and Reproduction of Bodies; concerning the Penetrability of Matter, and the Organization of a Penetrable Body; concerning the Way of the Destruction of the Species; concerning the Words of Consecration; concerning the Water that is mixed with the Wine, whether it is first changed by natural Causes into Wine; and since nothing but Wine is transubstantiated, what becomes of such Particles of Water that are not turned into Wine? What is the Grace produced by the Sacrament? what is the Effect of the Presence of Christ so long as he is in the Body of the Communicant; what is got by his Presence, and what is lost by his Absence: In a word, let a Man read the shortest Body of School-divinity that he can find, and he will see in it a vast Number of other difficulties in this Matter, of which their own Authors are aware, which I have quite past over. For, when this Doctrine fell into the Hands of nice and exact Men, they were soon sensible of all the Consequences that must needs follow upon it, and have pursued all these with a closeness far beyond any thing that is to be found among the Writers of our side.\n\nBut that they might have a Salvo for every difficulty, they framed a new Model of Philosophy; new Theories were invented of Substances and Accidents, of Matter and of Spirits, of Extension, Ubication and Impenetrability; and by the new Definitions and Maxims to which they accustomed Men in the Study of Philosophy, they prepared them to swallow down all this more easily, when they should come to the Study of Divinity.\n\nThe Infallibility of the Church that had expresly defined it, was to bear a great part of the Burden: If the Church was Infallible, and if they were that Church, then it could be no longer doubted of. In dark Ages, Miracles and Visions came in abundantly to support it: In Ages of more Light the infinite Power of God, the Words of the Institution, it being the Testament of our Saviour then dying, and soon after confirmed with his Blood, were things of great Pomp; and such as were apt to strike Men that could not distinguish between the shews and the strength of Arguments. But when all our Senses, all our Ideas of things rise up so strongly against every part of this Chain of Wonders, we ought at least to expect Proofs suitable to the difficulty of believing such a flat Contradiction to our Reasons, as well as to our Senses.\n\nWe have no other Notion of Accidents, but that they are the different Shapes or Modes of Matter; and that they have no Being distinct from the Body, in which they appear: We have no other Notion of a Body, but that it is an extended Substance, made up of Impenetrable Parts, one without another; every one of which fills its proper space: We have no other Notion of a Body’s being in a Place, but that it fills it, and is so in it, as that it can be no where else at the same time: And though we can very easily apprehend that an Insinite Power can both create and annihilate Beings at pleasure; yet we cannot apprehend that God does change the Essences of Things, and so make them to be contrary to that Nature and sort of Being of which he has made them.\n\nAnother Argument against Transubstantiation is this; God has made us capable to know and serve him: And in order to that he has put some Senses in us, which are the conveyances of many subtile Motions to our Brains, that give us Apprehensions of the Objects, which by those Motions are represented to us.\n\nWhen those Motions are lively, and the Object is in a due distance; when we feel that neither our Organs, nor our Faculties are under any disorder, and when the Impression is clear and strong, we are determined by it: We cannot help being so. When we see the Sun risen and all is bright about us, it is not possible for us to think that it is dark Night: No authority can impose it on us; we are not so far the Masters of our own Thoughts, as to force our selves to think it, though we would; for God has made us of such a Nature that we are determined by such an Evidence, and cannot contradict it. When an Object is at too great a distance, we may mistake; a weakness or an ill disposition in our sight may misrepresent it; and a false Medium, Water, a Cloud, or a Glass, may give it a tincture or cast, so that we may see cause to correct our first Apprehensions, in some Sensations; but when we have duly examined every thing, when we have corrected one Sense by another, we grow at last to be so sure, by the Constitution of that Nature that God has given us, that we cannot doubt, much less believe in contradiction to the express Evidence of our Senses.\n\nIt is by this Evidence only, that God convinces the World of the Authority of those whom he sends to speak in his Name; He gives them a Power to work Miracles, which is an Appeal to the Senses of Mankind; and it is the highest Appeal that can be made; for those who stood out against the Conviction of Christ’s Miracles, had no Cloak for their Sins. It is the utmost Conviction that God offers, or that Man can pretend to: From all which we must infer this, That either our Senses in their clearest Apprehensions, or rather Representations of Things, must be Infallible, or we must throw up all Faith and Certainty; since it is not possible for us to receive the Evidence that is given us of any thing but by our Senses; and since we do naturally acquiesce in that Evidence, we must acknowledge that God has so made us, that this is his voice in us; because it is the voice of those Faculties that he has put in us; and is the only way by which we can find out Truth, and be led by it: And if our Faculties fail us in any one thing, so that God should reveal to us any thing, that did plainly contradict our Faculties, he should thereby give us a right to disbelieve them for ever.\n\nIf they can mistake when they bring any Object to us with the fullest Evidence that they can give, we can never depend upon them, nor be certain of any thing, because they shew it. Nay, we are not, and cannot be bound to believe that, nor any other Revelation that God may make to convince us. We can only receive a Revelation by hearing, or reading, by our Ears or our Eyes. So if any part of this Revelation destroys the certainty of the Evidence, that our Senses, our Eyes, or our Ears, give us, it destroys it self; for we cannot be bound to believe it upon the Evidence of our Senses, if this is a part of it that our Senses are not to be trusted. Nor will this matter be healed, by saying, that certainly we must believe God more than our Senses: And therefore if he has revealed any thing to us, that is contrary to their Evidence, we must as to that particular believe God, before our Senses: But that as to all other things where we have not an express Revelation to the contrary, we must still believe our Senses.\n\nThere is a difference to be made between that feeble Evidence that our Senses give us of remote Objects, or those loose Inferences that we may make from a slight view of Things; and the full Evidence that Sense gives us; as when we see and smell to, we handle and taste the same Object: This is the voice of God to us; he has made us so that we are determined by it: And as we should not believe a Prophet that wrought ever so many Miracles, if he should contradict any part of that which God had already revealed, so we cannot be bound to believe a Revelation, contrary to our Sense; because that were to believe God in contradiction to Himself; which is impossible to be true. For we should believe that Revelation certainly upon an Evidence, which it self tells us is not certain; and this is a Contradiction. We believe our Senses upon this foundation, because we reckon there is an Intrinsick certainty in their Evidence; we do not believe them as we believe another Man upon a Moral presumption of his Truth and Sincerity; but we believe them, because such is the nature of the Union of our Souls and Bodies, which is the work of God, that upon the full Impressions that are made upon the Senses, the Soul does necessarily produce, or rather feel those Thoughts and Sensations arise with a full Evidence that correspond to the motions of sensible Objects, upon the Organs of Sense. The Soul has a sagacity to examine these Sensations, to correct one Sense by another; but when she has used all the means she can, and the Evidence is still clear, she is perswaded and cannot help being so; she naturally takes all this to be true, because of the necessary connexion that she feels between such Sensations, and her assent to them. Now if she should find that she could be mistaken in this, even tho’ she should know this, by a Divine Revelation, all the Intrinsick certainty of the Evidence of Sense, and that connexion between those Sensations and her assent to them, should be hereby dissolved.\n\nTo all this another Objection may be made from the Mysteries of the Christian Religion; which contradict our Reasons, and yet we are bound to believe them; altho’ Reason is a faculty much superior to Sense. But all this is a mistake; we cannot be bound to believe any thing that contradicts our Reasons; for the Evidence of Reason, as well as that of Sense, is the voice of God to us. But as great difference is to be made, between a feeble Evidence that Sense gives us of an Object that is at a distance from us, or that appears to us through a false Medium; such as a Concave or a Convex-Glass; and the full Evidence of an Object that is before us, and that is clearly apprehended by us: So there is a great difference to be made, between our Reasonings upon Difficulties that we can neither understand nor resolve, and our Reasonings upon clear Principles. The one may be false, and the other must be true: We are sure that a Thing cannot be one and three in the same respect; our Reason assures us of this, and we do and must believe it; but we know that in different respects the same thing may be one and three. And since we cannot know all the possibilities of those different respects, we must believe upon the Authority of God revealing it, that the same thing is both *one* and *three*; tho’ if a Revelation should affirm that the same thing were *one* and *three* in the same respect, we should not, and indeed could not believe it.\n\nThis Argument deserves to be fully opened; for we are sure either it is true, or we cannot be sure that any thing else whatsoever, is true. In confirmation of this, we ought also to consider the nature and ends of Miracles. They put Nature out of its channel, and reverse its fixed Laws and Motions; and the end of God’s giving Men a power to work them, is that by them the World may be convinced, that such Persons are Commissionated by him, to deliver his Pleasure to them in some Particulars. And as it could not become the Infinite Wisdom of the Great Creator, to change the Order of Nature (which is his own Workmanship) upon slight Grounds; so we cannot suppose that he should work a Chain of Extraordinary Miracles to no purpose. It is not to give credit to a Revelation that he is making; for the Senses do not perceive it; on the contrary they do reject and contradict it; and the Revelation instead of getting credit from it, is loaded by it, as introducing that which destroys all credit and certainty.\n\nIn other Miracles our Senses are appealed to, but here they must be appealed from; nor is there any Spiritual end served in working this Miracle; for it is acknowledged that the effects of this Sacrament are given upon our due coming to it, independent upon the Corporal Presence: So that the Grace of the Sacrament does not always accompany it, since unworthy Receivers, tho’ according to the *Romish* Doctrine, they receive the true Body of Christ, yet they do not receive Grace with it: And the Grace that is given in it to the worthy Receivers, stays with them after that by the destruction of the Species of the Bread and Wine, the Body of Christ is withdrawn. So that it is acknowledged that the Spiritual effect of the Sacrament, does not depend upon the Corporal Presence.\n\nHere then it is supposed, that God is every day working a great many Miracles, in a vast number of different Places; and that of so extraordinary a nature, that it must be confessed, they are far beyond all the other Wonders, even of Omnipotence; and yet all this is to no end, that we can apprehend; neither to any sensible and visible end, nor to any Internal and Spiritual one. This must needs seem an amazing thing, that God should work such a Miracle on our behalf, and yet should not acquaint us with any end for which he should work it.\n\nTo conclude this whole Argument, We have one great advantage in this matter, that our Doctrine concerning the Sacrament, of a Mystical Presence of Christ in the Symbols, and of the effects of it on the worthy and unworthy Receivers, is all acknowledged by the Church of *Rome*; but they have added to this the Wonder of the Corporal Presence: So that we need bring no Proofs to them at least, for that which we teach concerning it; since it is all confessed by them. But as to that which they have added, it is not necessary for us to give Proofs against it; it is enough for us, if we shew that all the Proofs that they bring for it are weak and unconcluding. They must be very demonstrative if it is expected, that upon the authority and evidence of them, we should be bound to believe a thing which they themselves confess to be contrary both to our Sense and Reasons. We cannot by the Laws of Reasoning be bound to give Arguments against it; it is enough if we can shew, that neither the words of the Institution, nor the Discourse in the sixth of St. *John,* do necessarily infer it; and if we shew that those Passages can well bear another sense, which is agreeable both to the words themselves, and to the style of the Scriptures, and more particularly to the Phraseology to which the *Jews* were accustomed, upon the occasion on which this was Instituted, and if the words can well bear the Sense that we give them, then the other advantages that are in it, of its being simple and natural, of its being suitable to the design of a Sacrament, and of its having no hard consequences of any sort depending upon it, then I say by all the Rules of expounding Scripture, we do justly infer that our Sense of those words ought to be preferred.\n\nThis is according to a Rule that St. *Augustin* gives to judge what Expressions in Scripture are Figurative and what not;[^24] If any place seems to command a Crime or horrid Action, it is Figurative: And for an Instance of this he cites those Words, *Except ye eat the flesh and drink the blood of the Son of man, you have no life in you:* Which seems to command a Crime and an horrid Action; and therefore it is a Figure commanding us to communicate in the Passion of our Lord, and to lay up in our Memory with delight and profit, that his Flesh was crucified and wounded for us. And this was given for a Rule by the great Doctor of the *Latin* Church, so the same Maxim had been delivered almost two Ages before him,[^25] by the great Doctor of the *Greek* Church *Origen,* who says, that the understanding our Saviour’s words of eating his Flesh and drinking his Blood, according to the Letter, is a Letter that kills. These Passages I cite by an Anticipation, before I enter upon the enquiry into the Sense of the ancient Church, concerning this Matter; because they belong to the words of the Institution, at least to the Discourse in St. *John*; Now if the Sense that we give to these Words is made good, we need be at no more pains to prove that they are capable of no other Sense: Since this must prove that to be the only true Sense of them.\n\nSo that for all the Arguments that have been brought by us against this Doctrine, arising out of the Fruitfulness of the Matter, we were not bound to use them: For, our Doctrine being confessed by them it wants no Proof, and we cannot be bound to prove a Negative. Therefore though the Copiousness of this Matter has afforded us many Arguments for the Negative, yet that was not necessary: For, as a Negative always proves it self; so that holds more especially here, where that which is denied is accompanied with so many and so strange Absurdities, as do follow from this Doctrine.\n\nThe last Topick in this Matter, is the Sense that the ancient Church had of it: For, as we certainly have both the Scriptures, and the Evidence of our Senses and Reason of our side, so that will be much fortified, if it appears that no such Doctrine was received in the First and best Ages: And that it came in not all at once, but by degrees. I shall first urge this Matter by some general Presumptions: And then I shall go to plain Proofs. But though the Presumptions shall be put only as Presumptions, yet if they appear to be violent, so that a Man cannot hold giving his Assent to the Conclusion that follows from them, then though they are put in the Form of presumptive Arguments, yet that will not hinder them from being considered as concluding ones.\n\nBy the stating this Doctrine, it has appeared how many Difficulties there are involved in it: These are Difficulties that are obvious and soon seen: They are not found out by deep enquiry and much speculation: They are soon felt, and are very hardly avoided: And ever since the Time that this Doctrine has been received by the *Roman* Church, these have been much insisted on: Explanations have been offered to them all; and the whole Principles of natural Philosophy have been cast into a new Mould, that they might ply to this Doctrine: At least those who have studied their Philosophy in that System, have had such Notions put in them, while their Minds were yet tender and capable of any Impressions, that they have been thereby prepared to this Doctrine before they came to it, by a Train of Philosophical Terms and Distinctions, so that they were not much alarmed at it, when it came to be set before them.\n\nThey are accustomed to think that Ubication, or the being in a Place, is but an Accident to a Substance: So that the same Bodies being in more Places, is only its having a few more of those Accidents produced in it by God: They are accustomed to think that Accidents are Beings different from Matter: like a sort of cloathing to it, which do indeed require the having of a Substance for their Subject: But yet since they are believed to have a being of their own, God may make them subsist: As the Skin of a Man may stand out in its proper Shape and Colour, though there were nothing but Air or Vacuity within it.\n\nThey are accustomed to think that as an Accident may be without its proper Substance, so a Substance may be without its proper Accidents: And they do reckon Extension and Impenetrability, that is, a Bodies so filling a Space, that no other Body can be in the same Space with it, among its Accidents: So that a Body composed of Organs, and of large Dimensions, may be not only all crouded within one Wafer, but an entire distinct Body may be in every separable Part of this Wafer: At least in every piece that carries in it the Appearances of Bread.\n\nThese, besides many other lesser Subtilties, are the evident Results of this Doctrine: And it was a natural Effect of its being received, that their Philosophy should be so transformed as to agree to it, and to prepare Men for it.\n\nNow to apply this to the Matter we are now upon, We find none of these Subtilties among the Ancients. They seem to apprehend none of those Difficulties, nor do they take any pains to solve or clear them. They had a Philosophical Genius, and shewed it in all other things: They disputed very nicely concerning the Attributes of God, concerning his Essence, and the Persons of the Trinity: They saw the Difficulties concerning the Incarnation of the Eternal Word, and Christ’s being both God and Man: They treat of Original Sin, of the Power of Grace, and of the Decrees of God.\n\nThey explained the Resurrection of our Bodies, and the different States of the Blessed and the Damned.\n\nThey saw the Difficulties in all these Heads, and were very Copious in their Explanations of them: And they may be rather thought by some too full, than too sparing in the canvassing of Difficulties: But all those were more speculative Matters, in which the Difficulty was not so soon seen as on this Subject: Yet they found these out, and pursued them with that Subtilty that shewed they were not at all displeased, when occasions were offered them to shew their Skill in answering Difficulties: Which, to name no more, appears very evidently to be St. *Augustin*’s Character. Yet neither he, nor any of the other Fathers, seem to have been Sensible of the Difficulties in this Matter.\n\nThey neither state them nor answer them, nor do they use those reserves when they speak of Philosophical Matters, that Men must have used who were possessed of this Doctrine: For, a Man cannot hold it without bringing himself to think and speak otherways upon all natural Things than the rest of Mankind do.\n\nThey are so far from this, that, on the contrary they deliver themselves in a way that shews they had no such Apprehensions of Things.\n\nThey thought that all Creatures were limited to one Place: And from thence they argued against the Heathens, who believed that their Deities were in every one of those Statues which they consecrated to them.\n\nFrom this Head they proved the Divinity of the Holy Ghost; Because he wrought in many different Places at once: Which he could not do if he were only a Creature.\n\nThey affirm that Christ can be no more on Earth, since he is now in Heaven, and that he can be but in one Place.\n\nThey say, that which hath no Bounds nor Figure, and that can neither be touched nor seen, cannot be a Body: That Bodies are extended in some Place, and cannot exist after the Manner of Spirits.\n\nThey argue against the Eternity of Matter, from this, that nothing could be produced, that had a Being before it was produced: And on all Occasions they appeal to the Testimony of our Senses as Infallible.\n\nThey say, that to believe otherwise tended to reverse the whole State of Life, and Order of Nature; and to reproach the Providence of God, since it must be said, that he has given the Knowledge of all his Works to Liars and Deceivers, if our Senses may be false: That we must doubt of our Faith, if the Testimony of hearing, seeing and feeling, could deceive us.\n\nAnd in their Contests with the *Marcionites* and others, concerning the Truth of Christ’s Body, they appeal always to the Testimony of the Senses as Infallible: And even treating of the Sacrament, they say, without Limitation or Exception, that it was Bread, as their Eyes witnessed, and true Wine that Christ did Consecrate to be the Memorial of his Body and Blood; and they tell us in this very Particular, that we ought not to doubt of the Testimony of our Senses.\n\nAnother presumptive Proof, that the Ancients knew nothing of this Doctrine, is, that the Heathens and the *Jews* who charged them, and their Doctrine, with every thing that they could invent, to make both it and them odious and ridiculous, could never have passed over this in which both Sense and Reason seemed to be so evidently on their side.\n\nThey reproach the Christians for believing a God that was Born, a God of Flesh that was crucified and buried: They laughed at their belief of a Judgment to come, of endless Flames, of a heavenly Paradise, and of the Resurrection of the Body. Those who writ the first Apologies for the Christian Religion, *Justin Martyr, Tertullian, Origen, Arnobius* and *Minutius Felix,* have given us a large Account of the Blasphemies both of *Jews* and *Gentiles,* against the Doctrines of Christianity.\n\n*Cyril* of *Alexandria* has given us *Julian*’s Objections in his own Words; who having been not only initiated into the Christian Religion, but having read the Scriptures in the Churches, and being a Philosophical and Inquisitive Man, must have been well instructed concerning the Doctrine and the Sacraments of this Religion: And his Relation to the Emperor *Constantine,* must have made the Christians concerned to take more than ordinary Pains on him. When he made Apostacy from the Faith, he reproached the Christians with the Doctrine of Baptism, and laughed at them for thinking that there was an Ablution and Sanctification in it, conceiving it a thing Impossible that Water should wash or cleanse a Soul: Yet neither he nor *Porphiry,* nor *Celsus* before them, did charge this Religion with the Absurdities of Transubstantiation.\n\nIt is reasonable to believe, that if the Christians of that time had any such Doctrine among them, it must have been known. Every Christian must have known in what Sense those Words, *This is is my body* and *This is my blood* were understood among them. All the Apostates from Christianity must have known it, and must have published it to excuse or hide the shame of their Apostacy: Since Apostates are apt to spread Lies of them whom they forsake, but not to conceal such Truths as are to their Prejudice. *Julian* must have known it, and if he had known it, his Judgment was too True, and his Malice to the Christian Religion too Quick, to overlook or neglect the Advantages which this part of their Doctrine gave him. Nor can this be carried off by saying that the *eating of human Flesh* and the *Thyestean Suppers,* which were objected to the Christians, relate to this: When the Fathers answer that, they tell the Heathens that it was a downright Calumny and Lie: And do not offer any Explanations or Distinctions taken from their Doctrine of the Sacrament, to clear them from the mistake and malice of this Calumny. The Truth is, the execrable Practices of the *Gnosticks,* who were called Christians, gave the Rise to those as well as to many other Calumnies: But they were not at all founded on the Doctrine of the Eucharist, which is never once mentioned as the Occasion of this Accusation.\n\nAnother Presumption from which we conclude that the Ancients knew nothing of this Doctrine, is that we find Heresies and Disputes arising concerning all the other Points of Religion: There were very few of the Doctrines of the Christian Religion, and not any of the Mysteries of the Faith, that did not fall under great Objections: But there was not any one Heresy raised upon this Head: Men were never so meek and tame as easily to believe things, when there appeared strong Evidence, or at least great Presumptions against them. In these last Eight or Nine Centuries, since this Doctrine was received, there has been a perpetual Opposition made to it, even in dark and unlearned Ages: In which, implicite Faith and blind Obedience have carried a great sway. And though the Secular Arm has been employed with great and unrelenting Severities, to extirpate all that have opposed it: Yet all the while many have stood out against it, and have suffered much and long for their rejecting it. Now it is not to be imagined, that such an opposition should have been made to this Doctrine, during the nine hundred Years last past, and that for the former eight hundred Years, there should have been no Disputes at all concerning it: And that while all other things were so much questioned, that several Fathers writ, and Councils were called to settle the Belief of them, yet that for about eight hundred Years, this was the single Point that went down so easily that no Treatise was all that while writ to prove it, nor Council held to establish it.\n\nCertainly the Reason of this will appear to be much rather, that since there have been Contests upon this Point these last Nine Ages, and that there were none the first Eight, this Doctrine was not known during those First Ages; and that the great Silence about it for so long a time, is a very strong Presumption that in all that time, this Doctrine was not thought of.\n\nThe last of those Considerations that I shall offer, which are of the nature of presumptive Proofs, is, that there are a great many Rites and other practices, that have arisen out of this Doctrine as its natural Consequences, which were not thought of for a great many Ages; but that have gone on by a perpetual progress, and have increased very fruitfully, ever since this Doctrine was received. Such are the Elevation, Adoration, and Processions, together with the Doctrine of Concomitance, and a vast number of Rites and Rubricks; the first occasions and beginnings of which are well known. These did all arise from this Doctrine; it being natural, especially in the Ages of Ignorance and Superstition, for Men upon the supposition of Christ’s being Corporally present, to run out into all possible Inventions of Pomp and Magnificence, about this Sacrament; and it is very reasonable to think, that since these things are of so late and so certain a date, that the Doctrine upon which they are founded is not much ancienter.\n\nThe great Simplicity of the Primitive Forms, not only as they are reported by *Justin Martyr* and *Tertullian* in the Ages of the Poverty and Persecutions of the Church, but as they are represented to us in the Fourth and Fifth Century by *Cyril* of *Jerusalem,* the *Constitutions,* and the pretended *Areopagite,* have nothing of that Air that appears in the latter Ages. The Sacrament was then given in both kinds, it was put in the hands of the Faithful; they reserved some portions of it: It was given to Children for many Ages: The Laity, and even Boys were imployed to carry it to dying Penitents; what remained of it was burnt in some places, and consumed by the Clergy, and by Children in other places; the making Cataplasms of it, the mixing the Wine with Ink, to sign the Condemnation of Hereticks, are very clear Presumptions that this Doctrine was not then known.\n\nBut above all, their not adoring the Sacrament, which is not done to this day in the *Greek* Church, and of which there is no mention made, by all those who writ of the Offices of the Church in the Eighth and Ninth Centuries so copiously; this I say of their not adoring it, is perhaps more than a presumption, that this Doctrine was not then thought on. But since it was established, all the Old Forms and Rituals have been altered, and the Adoring the Sacrament is now become the main act of Devotion, and of Religious Worship among them. One ancient Form is indeed still continued, which is of the strongest kind of Presumptions that this Doctrine came in much later than some other Superstitions which we condemn in that Church. In the Masses that are appointed on Saints-days, there are some Collects in which it is said that the Sacrifice is offered up in *honour to the Saint,* and it is prayed that it may become the *more valuable and acceptable, by the Merits and Intercessions of the Saint.* Now when a practice will well agree with one Opinion, but not at all with another, we have all possible reason to presume at least, that at first it came in under that Opinion with which it will agree, and not under another which cannot consist with it. Our Opinion is that the Sacrament is a federal act of our Christianity, in which we offer up our highest Devotions to God, through Christ, and receive the largest Returns from him: It is indeed a Superstitious conceit to celebrate this to the honour of a Saint, but howsoever upon the supposition of Saints hearing our Prayers, and Interceding for us, there is still good sense in this; but if it is believed that Christ is Corporally present, and that he is offered up in it; it is against all Sense, and it approaches to Blasphemy, to do this to the Honour of a Saint, and much more to desire that this which is of infinite value, and is the foundation of all God’s Blessings to us, should receive any addition or increase in its value or acceptation from the *Merits or Intercession* of Saints. So this, tho’ a late practice, yet does fully evince, that the Doctrine of the Corporal Presence was not yet thought on, when it was first brought into the Office.\n\nSo far I have gone upon the Presumptions that may be offered to prove that this Doctrine was not known to the Ancients. They are not only just and lawful Presumptions, but they are so strong and violent, that when they are well considered, they force an assent to that which we infer from them. I go next to the more plain and direct Proofs that we find of the Opinion of the Ancients in this Matter.\n\nThey call the Elements Bread and Wine after the Consecration. *Justin Martyr* calls them *Bread and Wine,*[^26] *and a nourishment which nourished:* He indeed says it is not *common Bread and Wine*; which shews that he thought it was still so in Substance: And he illustrates the Sanctification of the Elements by the Incarnation of Christ, in which the human Nature did not lose or change its Substance by its Union with the Divine: So the Bread and the Wine do not according to that Explanation, lose their proper *Substance,* when they become the Flesh and Blood of Christ.\n\n*Irenoeus* calls it that *Bread over which thanks are given,* and says, it is *no more common Bread, but the Eucharist consisting of two things, an earthly and a heavenly.*[^27]\n\n*Tertullian* arguing against the *Marcionites,* who held two Gods, and that the Creator of this Earth was the bad God; but that Christ was contrary to him; urges against them this, that Christ made use of the Creatures: And says, *he did not reject Bread by which he represents his own Body*: And in another Place he says, *Christ calls Bread his Body,* That from thence you may understand, *that he gave the figure of his Body to the Bread.*\n\n*Origen* says, we eat of the Loaves that are set before us:[^28] *Which by prayer are become a certain holy body, that sanctifies those who use them with a sound purpose.*\n\nSt. *Cyprian* says, *Christ calls the Bread that was compounded of many grains,*[^29] *his Body: And the Wine that is pressed out of many grapes his Blood, to shew the Vnion of his People.* And in another Place writing against those who used only Water, but no Wine in the Eucharist; He says, *we cannot see the Blood by which we are Redeemed, when Wine is not in the Chalice; by which the Blood of Christ is shewed.*\n\n*Epiphanius* being to Prove that Man may be said to be made after the Image of God, though he is not like him, urges this,[^30] *That the Bread is not like Christ, neither in his invisible Deity, nor in his Incarnate likeness, for it is round and without feeling as to its vertue.*\n\n*Gregory Nyssen* says, the *Bread in the beginning is common;*[^31] *but after the Mystery has consecrated it, it is said to be, and is the Body of Christ:* To this he compares the Sanctification of the mystical Oil, of the Water in Baptism, and the Stones of an Altar or Church dedicated to God.\n\nSt. *Ambrose* calls it still Bread;[^32] and says this *Bread is made of the food of the Saints.*\n\nSt. *Chrysostom* on these words *the Bread that we break,* says, *What is the bread? The Body of Christ: What are they made to be who take it? The Body of Christ.* Which shews that he considered the Bread as being so the Body of Christ, as the worthy Receivers became his Body; which is done not by a change of Substance, but by a Sanctification of their Natures.\n\nSt. *Jerom* says, *Christ took Bread,*[^33] *that as Melchisedeck had in the figure offered Bread and Wine, he might also represent the truth* (that is in Opposition to the Figure) *of his Body and Blood.*\n\nSt. *Augustin* does very largely compare the Sacraments being called the Body and Blood of Christ,[^34] with those other Places in which the Church is called his Body, and all Christians are his Members: Which shews that he thought the One was to be understood Mystically as well as the other. He calls the Eucharist frequently our daily Bread, and the Sacrament of Bread and Wine. All these call the Eucharist *Bread and Wine* in express Words: But when they call it *Christ’s Body and Blood,* they call it so *after a sort,* or that *it is said to be,* or with some other mollifying Expression.\n\nSt. *Augustin* says this plainly,[^35] *after some sort the Sacrament of the Body of Christ is his Body, and the Sacrament of his Blood is the Blood of Christ; he carried himself in his own hands in some sort, when he said, This is my Body.*\n\nSt. *Chrysostom* says, *the Bread is thought worthy to be called the Body of our Lord:* And in another Place reckoning up the improper Senses of the word *Flesh*; he says the Scriptures use to call the *Mysteries* (that is, the Sacrament) *by the Name of Flesh, and sometimes the whole Church is said to be the Body of Christ.*\n\nSo *Tertullian* says, *Christ calls the Bread his Body, and names the Bread by his Body.*\n\n[^36]The Fathers do not only call the consecrated Elements Bread and Wine: They do also affirm that they retain their proper Nature and Substance, and are the same thing as to their Nature, that they were before. And the Occasion upon which the Passages, that I go next to mention, are used by them, does prove this Matter beyond Contradiction.\n\n*Apollinaris* did broach that Heresy which was afterwards put in full Form by *Eutyches*; and that had so great a Party to support it, that as they had one General Council (a pretended one at least) to favour them, so they were condemned by another. Their Error was that the human Nature of Christ was swallowed up by the Divine, if not while he was here on Earth, yet at least after his Ascension to Heaven. This Error was confuted by several Writers who lived very wide one from another: And at a distance of above a hundred Years one from another. St. *Chrysostom* at *Constantinople, Theodoret* in *Asia, Ephrem* Patriarch of *Antioch,* and *Gelasius* Bishop of *Rome.* All those write to Prove that the human Nature did still remain in Christ, not changed nor swallowed up, but only sanctified by the Divine Nature that was united to it. They do all fall into one Argument, which very probably those who came after St. *Chrysostom* took from him:[^37] So that though both *Theodoret* and *Gelasius*’s Words are much fuller, yet because the Argument is the same with that which St. *Chrysostom* had urged against *Apollinaris,* I shall first set down his Words: He brings an Illustration from the Doctrine of the Sacrament, to shew that the human Nature was not destroyed by its Union with the Divine, and has upon that these Words, *As before the Bread is sanctified, we call it Bread; but when the Divine Grace has sanctified it by the means of the Priest, it is freed from the name of Bread, and is thought worthy of the name of the Lord’s Body, though the nature of Bread remains in it: And yet it is not said there are two Bodies but one Body of the Son: So the divine Nature being joined to the Body, Both these make one Son and one Person.*\n\n[^38] *Ephrem* of *Antioch* says, *The Body of Christ which is received by the faithful, does not depart from its sensible Substance: So Baptism,* says he, *does not lose its own sensible Substance, and does not lose that which it was before.*\n\n[^39] *Theodoret* says, *Christ does honour the Symbols with the name of his Body and Blood; not changing the nature, but adding grace to nature:* In another Place pursuing the same Argument, he says, *The mystical Symbols after the sanctification, do not depart from their own nature: For they continue in their former substance, figure and form, and are visible and palpable as they were before: But they are understood to be that which they are made.*\n\nPope *Gelasius* says, *The Sacraments of the Body and Blood of Christ are a divine thing;*[^40] *for which reason we become by them partakers of the divine Nature; and yet the substance of Bread and Wine does not cease to exist: And the image and likeness of the Body and Blood of Christ are celebrated in holy Mysteries.* Upon all these Places being compared with the Design with which they were written, which was to prove that Christ’s Human Nature did still subsist, unchanged and not swallowed up by its Union with the Divinity, some Reflections are very obvious; *First,* If the corporal Presence of Christ in the Sacrament had been then received in the Church, the natural and unavoidable Argument in this Matter, which must put an end to it, with all that believed such corporal Presence, was this: Christ has certainly a natural Body still, because the Bread and the Wine are turned to it; and they cannot be turned to that which is not. In their Writings they argued against the possibility of a substantial Change of a Human Nature into the Divine; but that could not have been urged by Men who believed a substantial Mutation to be made in the Sacrament: For then the *Eutychians* might have retorted the Argument with great Advantage upon them.\n\nThe *Eutychians* did make use of some Expressions, that were used by some in the Church, which seemed to Import that they did argue from the Sacrament, as *Theodoret* represents their Objections: But to that he answers as we have seen, denying that any such substantial Change was made. The Design of those Fathers was to prove that things might be united together, and continue so united without the change of their Substances, and that this was true in the two Natures in the Person of Christ: And to make this more Sensible they bring in the Matter of the Sacrament, as a thing known and confessed: For in their arguing upon it they do suppose it as a thing out of dispute.\n\nNow according to the *Roman* Doctrine, this had been a very odd Sort of an Argument, to prove that Christ’s Human Nature was not swallowed up of the Divine, because the Mysteries or Elements in the Sacrament, are changed into the *Substance of Christ’s Body, only they retain the outward appearances of Bread and Wine.*\n\nTo this an *Eutychian* might readily have answered, that then the Human Nature might be believed to be destroyed: And though Christ had appeared in that likeness, he retained only the Accidents of Human Nature; but that the Human Nature it self was destroyed, as the *Bread* and the *Wine* were destroyed in the Eucharist.\n\nThis had been a very absurd way of arguing in the Fathers, and had indeed delivered up the Cause to the *Eutychians:* Whereas those Fathers make it an Argument against them, to prove that notwithstanding an Uninion of two Beings, and such an Union as did communicate a Sanctification from the one to the other, yet the two *Natures* might remain still distinguish’d; and that it was so in the *Eucharist:* Therefore it might be so in the Person of Christ. This seems to be so evident an Indication of the Doctrine of the whole Church in the Fourth and Fifth Century, when so many of the most eminent Writers of those Ages, do urge it so home as an Argument in so great a Point, that we can scarce think it possible for any Man to consider it fully without being determined by it. And so far we have considered the Authorities from the Fathers, to shew that they believed that the Substance of Bread and Wine did still remain in the Sacrament.\n\nAnother Head of Proof is, that they affirm, that our Bodies are nourished by the Sacrament; which shews very plainly that they had no Notion of a Change of Substance made in it.\n\n*Justin Martyr* calls the Eucharist,[^41] *That food by which our flesh and blood through its transmutation into them are nourished.*\n\n*Irenaeus* makes this an Argument for the Resurrection of our Bodies,[^42] that they are fed by the Body and Blood of Christ: *When the Cup and the Bread, receives the Word of God, it becomes the Eucharist of the Body and Blood of Christ, by which the substance of our flesh is encreased and subsists:* And he adds, that *the flesh is nourished by the Body and Blood of Christ, and is made his Member.*\n\n*Tertullian* says, *The flesh is fed with the Body and Blood of Christ.*\n\n*Origen* explains this very largely on those words of Christ,[^43] *It is not that which enters within a man that defiles the man*; He says, if every thing that goes into the Belly, is cast into the Draught, then *that food which is sanctified by the Word of God, and by Prayer, goes also into the belly, as to that which is material in it, and goes from thence into the draught.* And a little after he adds, *It is not the matter of the Bread, but the Word that is pronounced over it, which profits him that eats it, in such a way as is not unworthy of the Lord.*\n\nThe Bishops of *Spain* in a Councel that sat at *Toledo* in the Seventh Century,[^44] condemned those that began to Consecrate Round Wafers, and did not offer one intire Loaf in the Eucharist; and appointed that for so much of the Bread as remained after the Communion, that either it should be put in some Bag, or if it was needful to eat it up, that *it might not oppress the belly of him that took it with an over-charging burden, and that it might not go into the digestion.* They fancying that a lesser quantity made no digestion, and produced no Excrement.\n\nIn the Ninth Century both *Rabanus Maurus,* and *Heribald* believed, that the Sacrament was so digested that some part of it turned to Excrement; which was also held by divers Writers of the *Greek* Church, whom their Adversaries called by way of reproach *Stercoranists.* Others indeed of the Ancients, did think that no part of the Sacrament became Excrement, but that it was spread through the whole Substance of the Communicant,[^45] for the good of Body and Soul. Both *Cyril* of *Jerusalem,* St. *Chrysostom,* and *John Damascene,* fell into this conceit; but still they thought that it was changed into the Substance of our Bodies, and so nourished them without any Excrement coming from any part of it.\n\nThe Fathers do call the Consecrated Elements the *Figures,* the *Signs,* the *Symbols,* the *Types* and *Antitypes,* the *Commemoration,* the *Representation,* the Mysteries and the *Sacraments* of the Body and Blood; which does evidently demonstrate that they could not think, that they were the very Substance of his Body and Blood.[^46] *Tertullian* when he is proving that Christ had a true Body, and was not a Phantasm, argues thus, *He made Bread to be his Body; saying, This is my Body; that is, the figure of my Body:* From which he argues, that since his Body had that for its *figure*; it was a true Body; for an empty thing, such as a Phantasm is, cannot have a *figure.* It is from hence clear, that it was not then believed that Christ’s Body was literally in the Sacrament; for otherwise the Argument would have been much clearer and shorter: Christ has a *true Body,* because we believe that the Sacrament is truly his *Body,* than to go and prove it so far about, as to say a Phantasm has no figure: But the Sacrament is the figure of Christ’s Body, therefore it is no Phantasm.\n\n[^47]St. *Austin* says, *He commended and gave to his Disciples the Figure of his Body and Blood.* And when the *Manicheans* objected to him, that *Blood* is called in the Old Testament the *Life* or *Soul,* contrary to what is said in the New. He answers, that *Blood* was not the *Soul* or *Life,* but only the Sign of it; and that the Sign sometimes bears the name of that of which it is the Sign:[^48] So says he, *Christ did not doubt to say, This is my Body, when he was giving the Sign of his Body.* Now that had been a very bad Argument, if the Bread was truly the Body of Christ; it had proved that the Sign must be one with the thing signified.\n\nThe whole Ancient Liturgies, and all the *Greek* Fathers do so frequently use the words *Type, Antitype, Sign* and *Mystery,* that this is not so much as denied; it is their constant Style. Now it is apparent that a thing cannot be the *Type* and *Symbol* of it self. And tho’ they had more frequent occasions to speak of the Eucharist, than either of Baptism or the Chrism; yet as they called the *Water* and the *Oyl, Types* and *Mysteries,* so they bestowed the same descriptions on the Elements in the Eucharist; and as they have many strong Expressions concerning the *Water* and the *Oyl* that cannot be literally understood, so upon the same Grounds it will appear reasonable, to give the same Exposition to some high Expressions, that they fell into concerning this Sacrament. *Facundus* has some very full Discourses to this purpose: He is proving that Christ may be called the *Adopted Son of God,* as well as he is truly *his Son*; and that because he was Baptized. *The Sacrament of Adoption, that is, Baptism,*[^49] *may be called Baptism; as the Sacrament of his Body and Blood, which is in the Consecrated Bread and Cup, is called his Body and Blood: Not that the Bread is properly his Body, or the Cup properly his Blood; but because they contain in them the Mystery of his Body and Blood.* St. *Austin* says, *That Sacraments must have some resemblance of those things of which they are the Sacraments: So the Sacrament of the Body of Christ is after some manner his Body: and the Sacrament of his Blood is after some manner his Blood.* And speaking of the Eucharist as a Sacrifice of Praise, he says,[^50] *The Flesh and Blood of this Sacrifice was promised before the coming of Christ, by the Sacrifices that were the Types of it. In the Passion the Sacrifice was truly offered; and after his Ascension it is Celebrated by the Sacrament of the Remembrance of it.* And when he speaks of the murmuring of the *Jews,* upon our Saviour’s speaking of giving his Flesh to them, to eat it; he adds, *They foolishly and carnally thought,*[^51] *that he was to cut off some parcels of his Body, to be given to them; but he shews that there was a Sacrament hid there*; and he thus Paraphrases that Passage, *The words that I have spoken to you, they are spirit and life: Vnderstand spiritually that which I have said, for it is not this Body which you see that you are to eat, or to drink this Blood which they shall shed, who crucifie me. But I have recommended a Sacrament to you, which being spiritually understood, shall quicken you: And tho’ it be necessary that it be celebrated visibly, yet it must be understood invisibly.*\n\n*Primasius* compares the Sacrament to a Pledge,[^52] which a dying Man leaves to any one whom he loved. But that which is more Important than the Quotation of any of the words of the Fathers, is that the Author of the Books of the Sacraments, which pass under the Name of St. *Ambrose*;[^53] tho’ it is generally agreed that those Books were writ some Ages after his Death, gives us the Prayer of Consecration, as it was used in his time: He calls it *the Heavenly Words,* and sets it down. The Offices of the Church are a clearer Evidence of the Doctrine of that Church, than all the Discourses that can be made by any Doctor in it; the one is the Language of the whole Body, whereas the other are only the private reasonings of particular Men: And of all the Parts of the Office, the Prayer of Consecration is that which does most certainly set out to us the sense of that Church that used it: But that which makes this Remark the more Important, is that the Prayer as set down by this pretended St. *Ambrose,* is very near the same with that which is now in the Canon of the *Mass,* only there is one very Important variation, which will best appear by setting both down.\n\nThat of St. *Ambrose*’s is, *Fac nobis hanc oblationem, ascriptam, rationabilem, acceptabilem, quod est figura Corporis & Sanguinis Domini nostri Jesu Christi, qui pridie quam pateretur, &c.* That in the Canon of the Mass is, *Quam oblationem tu Deus in omnibus quae sumus benedictam, ascriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus & Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi.*\n\nWe do plainly see so great a resemblance of the later to the former of these two Prayers, that we may well conclude, that the one was begun in the other; but at the same time we observe an Essential difference. In the former this Sacrifice is called the *Figure of the Body and Blood of Christ.* Whereas in the later it is Prayed that *it may become to us the Body and Blood of Christ.* As long as the former was the Prayer of Consecration, it is not pofsible for us to imagine, that the Doctrine of the Corporal Presence could be received; for that which was believed to be the *true Body and Blood of Christ,* could not be called, especially in such a part of the Office, the *Figure of his Body and Blood*; and therefore the change that was made in this Prayer, was an evident proof of a change in the Doctrine; and if we could tell in what Age that was done, we might then upon greater certainty fix the time, in which this change was made, or at least in which the inconsistency of that Prayer with this Doctrine was observed.\n\nI have now set down a great variety of Proofs reduced under different Heads, from which it appears evidently that the Fathers did not believe this Doctrine, but that they did affirm the contrary very expresly. This Sacrament continued to be so long considered as the Figure or Image of Christ’s Body, that the Seventh General Council which met at *Constantinople* in the Year 754, and consisted of above Three hundred and thirty Bishops, when it condemned the Worship of Images, affirmed that this was the only *Image* that we might lawfully have of Christ; and that he had appointed us to offer this *Image of his Body,* to wit, the *Substance of the Bread.* That was indeed contradicted with much confidence by the Second Council of *Nice,* in which, in opposition to what appears to this day in all the *Greek* Liturgies, and the *Greek* Fathers, they do positively deny that the Sacrament was ever called the *Image of Christ*; and they affirm it to be the *true Body of Christ.*\n\nIn conclusion, I shall next shew how this Doctrine crept into the Church; for this seems plausible, that a Doctrine of this nature could never have got into the Church in any Age, if those of the Age that admitted it, had not known that it had been the Doctrine of the former Age, and so upwards to the Age of the Apostles. It is not to be denied, but that very early both *Justin Martyr* and *Irenaeus* thought, that there was such a Sanctification of the Elements, that there was a Divine Vertue in them: And in those very Passages which we have urg’d from the Arguings of the Fathers against the *Eutychians,* tho’ they do plainly prove that they believed, that the *Substance of Bread and Wine* did still remain; yet they do suppose an Union of the Elements to the Body of Christ, like that of the Human Nature’s being united to the Divine; here a Foundation was laid for all the Superstructure that was afterwards raised upon it. For tho’ the Liturgies and Publick Offices continued long in the first simplicity, yet the Fathers who did very much study Eloquence, chiefly the *Greek* Fathers, carried this matter very far in their Sermons and Homilies. They did only apprehend the Profanation of the Sacrament, from the unworthiness of those who came to it; and being much set on the begetting a due reverence for so holy an action, and a seriousness in the performance of it, they urg’d all the *Topicks* that sublime Figures, or warm Expressions could help them with; and with this exalted Eloquence of theirs, we must likewise observe the state that the World fell in, in the Fifth Century: Vast Swarms out of the North over-run the *Roman* Empire, and by a long continued Succession of new Invaders, all was sackt and ruined. In the West, the *Goths* were followed by the *Vandals,* the *Alans,* the *Gepides,* the *Franks,* the *Sweves,* the *Huns,* and the *Lombards,* some of these Nations; but in conclusion the *Saracens* and *Turks* in the East, made Havock of all that was polite or learned; by which we lost the chief Writings of the first and best Times; but instead of these, many spurious ones were afterwards produced, and they passed easily in dark and ignorant Ages. All fell under much oppression and misery; and *Europe* was so over-run with Barbarity and Ignorance, that it cannot be easily apprehended, but by such as have been at the pains to go through one of the ungratefullest pieces of Study that can be well imagined; and have read the Productions of those Ages. The understanding the Scriptures or Languages, or History were not so much as thought on. Some affected Homilies or Discantings on the Rituals of the Church, full of many very odd Speculations about them, are among the best of the Writings of those Times. They were easily imposed on by any new Forgery; witness the Reception and Authority that was given to the *Decretal Epistles* of the Popes of the first Three Centuries, which for many Ages maintained its credit, tho’ it was plainly a Forgery of the Eighth Century, and was contrived with so little Art, that there is not in them colour enough to excuse the ignorance of those that were deceived by it. As it is an easie thing to mislead ignorant multitudes, so there is somewhat in Incredible Opinions and Stories, that is suited to such a state of Mankind; and as Men are apt to fancy that they see Sprights, especially in the Night, so the more of darkness and unconceivableness that there is in an Opinion, it is the more properly calculated for such times. The Ages that succeeded were not only times of Ignorance, but they were also times of much Corruption. The Writers of the Fourth and Fifth Century give us dismal Representations of the Corruptions of their times; and the scandalous unconstancy of the Councils of those Ages, is too evident a proof of what we find said by the Good Men of those days: But things fell lower and lower in the succeeding Ages. It is an amazing thing that in the very Office of Consecrating Bishops, Examinations are ordered concerning those Crimes, the very mention of which give horrour; *De Coitu cum Masculo & cum Quadrupedibus.*\n\nThe Popes more particularly were such a Succession of Men, that as their own Historians have described them, nothing in any History can be produced that is like them. The Characters they give them are so monstrous, that nothing under the authority of unquestioned Writers, and the Evidence of the Facts themselves, could make them credible.\n\nBut that which makes the Introduction of this Doctrine appear the more probable, is that we plainly see the whole Body of the Clergy was every where so Influenced by the management of the Popes, that they generally entred into Combinations to subject the Temporalty to the Spiritualty, and therefore every Opinion that tended to render the Persons of the Clergy Sacred, and to raise their Character high, was sure to receive the best entertainment, and the greatest incouragement possible. Nothing could carry this so far as an Opinion that represented the Priest as having a Character by which with a few words, he could make a God. The Opinion of *Transubstantiation* was such an Engine, that it being once set on foot, could not but meet with a favourable reception from those who were then seeking all possible colours, to give credit to their authority, and to advance it. The numbers of the Clergy were then so great, and their contrivances were so well suited to the credulity and superstition of those times, that by Visions and wonderful Stories confidently vouched, they could easily infuse any thing into weak and giddy Multitudes. Besides that the Genius of those Times led them much to the love of Pomp and Shew; they had lost the true Power and Beauty of Religion, and were willing by outward Appearances to balance or compensate for their great Defects.\n\nBut besides all those general Considerations which such as are acquainted with the History of those Ages, know do belong to them in a much higher Degree than is here set forth: There are some Specialities that relate to this Doctrine in Particular, which will make the Introduction of it appear the more Practicable. This had never been condemned in any former Age; for as none condemn Errors by Anticipation or Prophesy, so the Promoters of it had this Advantage, that no formal Decision had been made against them. It did also in the outward sound agree with the Words of the Institution, and the Phrases generally used, of the Elements being changed into the Body and Blood of Christ: Outward sound and appearance was enough in Ignorant Ages, to hide the Change that was made. The step that is made from believing any thing in General, with an indistinct and confused Apprehension, to a determined way of explaining it, is not hard to be brought about.\n\nThe People in General believed that Christ was in the Sacrament, and that the Elements were his Body and Blood; without troubling themselves to Examine in what Manner all this was done: So it was no great step in a dark Age, to put a particular Explanation of this upon them: And this Change being brought in without any visible Alterations made in the Worship, it must needs have passed with the World more easily: For in all Times, visible Rites are more minded by the People, than speculative Points; which they consider very little. No Alterations were at first made in the Worship; the Adoration of the Host, and the Processions invented to Honour it came all afterwards.\n\n[^54] *Honorius* IV. who first appointed the Adoration, does not pretend to Found it on ancient Practice: Only he commands the Priests to tell the People to do it: And he at first enjoined only an Inclination of the Head to the Sacrament: But his Successor *Gregory* IX. did more resolutely Command it, and ordered a Bell to be rung at the Consecration and Elevation, to give notice of it, that so all those who heard it might kneel and join their Hands, and so Worship the Host.\n\nThe first Controversy about the Manner of the Presence, arose incidentally upon the Controversy of Images: The Council at *Constantinople* decreed, that the Sacrament was the *Image of Christ, in which the substance of Bread and Wine remained.* Those at *Nice* how furiously soever they fell upon them, for calling the Sacrament the *Image of Christ,* yet do no where blame them for saying that *the substance of Bread and Wine remained in it:* For indeed the Opinion of *Damascene* and of most of the *Greek* Church was, That *there was an Assumption of the Bread and Wine into an Vnion with the Body of Christ.* The Council of *Constantinople* brought in their Decision occasionally, that being considered as the setled Doctrine of the Church; whereas those of *Nice* did visibly Innovate and Falsify the Tradition: For they affirm as *Damascene* had done before them, that the Elements were called the *Antitypes of Christ’s Body,* only before they were consecrated, but not after it: Which they say none of the Fathers had done. This is so notoriously False, that no Man can pretend now to justify them in it, since there are above twenty of the Fathers that were before them, who in plain words call the Elements after Consecration, the *Figure and Antitype of Christ’s Body:* Here then was the Tradition and Practice of the Church falsified, which is no small Prejudice against those that support the Doctrine, as well as against the Credit of that Council.\n\nAbout thirty Years after that Council, *Paschase Radbert* Abbot of *Corby* in *France,* did very plainly assert the corporal Presence in the Eucharist: He is acknowledged both by *Bellarmin* and *Sirmondus* to be the first Writer, that did on purpose advance and explain that Doctrine: He himself values his Pains in that Matter, and as he laments the slowness of some in believing it, so he pretends that he had moved many to assent to it: But he confesses that some blamed him for ascribing a Sense to the Words of Christ that was not consonant to Truth. There was but one Book writ in that Age to second him, the Name of the Author was lost till *Mabillon* discovered that it was writ by one *Herigerus* Abbot of *Cob.* But all the Eminent Men and the great Writers of that time, wrote plainly against this Doctrine; and affirmed that the Bread and Wine remained in the Sacrament, and did nourish our Bodies as other Meats do. Those were *Rabanus Maurus* Archbishop of *Mentz, Amalarius* Archbishop of *Triers, Heribald* Bishop of *Auxerre, Bertram* or *Ratramne, John Scot Erigena, Walafridus Strabus, Florus,* and *Christian Druthmar.* Three of these set themselves on purpose to refute *Paschase.*\n\n*Rabanus Maurus* in an Epistle to Abbot *Egilon* wrote against *Paschase* for saying, that it was that Body that was born of the Virgin, that was crucified and raised up again, which was daily offered up. And though that Book is lost, yet as he himself refers his Reader to it in his Penitential, so we have an Account given of it by the Anonymous defender of *Paschase.*\n\n*Ratramne* was commanded by *Charles* the *Bald,* then Emperour, to write upon that Subject, which he in the beginning of his Book promises to do, not trusting to his own Sense, but following the Steps of the Holy Fathers. He tells us, that there were different Opinions about it: Some believing that the Body of Christ was there without a *Figure:* Others saying that it was there in a *Figure,* or *Mystery:* Upon which he apprehended that a great Schism must follow. His Book is very short and very plain: He asserts our Doctrine as expresly as we our selves can do: He delivers it in the same Words, and proves it by many of the same Arguments and Authorities that we bring.\n\n*Raban* and *Ratramne* were without dispute reckoned among the first Men of that Age.\n\n*John Scot* was also commanded by the same Emperour to write on the same Subject: He was one of the most Learned and the most Ingenious Men of the age; and was in great Esteem both with the Emperour, and with our King *Alfred:* He was reckoned both a Saint and a Martyr. He did formally refute *Paschase*’s Doctrine, and assert ours. His Book is indeed lost, but a full Account of it is given us by other Writers of that Time. And it is a great Evidence, that his Opinion in this Matter was not then thought to be contrary to the general Sense of the Church in that Age: For he having writ against St. *Augustin*’s Doctrine concerning *Predestination,* there was a very severe Censure of him and of his Writings published under the Name of the Church of *Lions:* In which they do not once reflect on him for his Opinions touching the Eucharist. It appears from this, that their Doctrine concerning the Sacrament was then generally received: Since both *Ratramne* and he, though they differ’d extreamly in that Point of Predestination, yet both agreed in this. It is probable that the *Saxon* Homily that was read in *England* on *Easter*-day was taken from *Scot*’s Book; which does fully reject the corporal Presence. This is enough to shew that *Paschase*’s Opinion was an Innovation broached in the Ninth Century, and was opposed by all the Great Men of that Age.\n\nThe Tenth Century was the blackest and most ignorant of all the Ages of the Church: There is not one Writer in that Age that gives us any clear Account of the Doctrine of the Church: Such remote Hints as occur do still savour of *Ratramne*’s Doctrine. All Men were then asleep, and so it was a fit time for the Tares that *Paschase* had sown to grow up in it. The Popes of that Age were such a Succession of Monsters, that *Baronius* cannot forbear to make the saddest Exclamations possible against their Debaucheries, their Cruelties, and their other Vices. About the middle of the Eleventh Century, after this Dispute had slept almost two hundred Years, it was again revived.\n\n*Bruno* Bishop of *Angiers,* and *Berengarius* his Archdeacon, maintained the Doctrine of *Ratramne:* Little mention is made of the Bishop, but the Archdeacon is spoken of as a Man of great Piety: So that he past for a Saint, and was a Man of such Learning that when he was brought before Pope *Nicolaus,* no Man could resist him. He writ against *Paschase,* and had many followers. The Historians of that Age tell us, that his Doctrine had overspread all *France.* The Books writ against him by *Lanfranc* and others, are filled with an impudent corrupting of all Antiquity. Many Councils were held upon this Matter, and these together with the Terrours of Burning, which was then beginning to be the common Punishment of Heresy, made him renounce his Opinion: But he returned to it again; yet he afterwards renounced it: Though *Lanfranc* reproaches him that it was not the Love of Truth, but the Fear of Death that brought him to it. And his final Retracting of that renouncing of his Opinion is lately found in *France,* as I have been credibly informed. Thus this Opinion that in the Ninth Century was generally received, and was condemned by neither Pope nor Council, was become so odious in the Eleventh Century, that none durst own it. And he who had the Courage to own it, yet was not resolute enough to stand to it: For about this Time the Doctrine of extirpating Hereticks, and of deposing such Princes as were Defective in that Matter, was universally put in Practice. Great Bodies of Men began to separate from the *Roman* Communion in the *Southern* Parts of *France*; and one of the chief Points of their Doctrine, was their believing that Christ was not corporally Present in the Eucharist; and that he was there only in a *Figure* or *Mystery.* But now that the contrary Doctrine was established, and that those who denied it were adjudged to be burnt, it is no wonder if it quickly gained Ground, when on the one hand the Priests saw their Interest in promoting it, and all People felt the Danger of denying it. The Anathema’s of the Church, and the Terrours of Burning, were infallible Things, to silence Contradiction at least, if not to gain Assent.\n\nSoon after this Doctrine was received, the Schoolmen began to refine upon it,[^55] as they did upon every thing else. The Master of the Sentences would not determine how Christ was Present; whether formally, or substantially, or some other way. Some Schoolmen thought that the *Matter* of Bread was destroyed; but that the *Form* remained, to be the *Form* of Christ’s Body, that was the *Matter* of it. Others thought that the *Matter* of the Elements remained, and that the *Form* only was destroyed: But that to which many inclined, was the Assumption of the Elements into an Union with the Body of Christ, or a hypostatical Union of the eternal Word to them, by which they became as truly a Body to Christ, as that which he has in Heaven: Yet it was not the same, but a different Body.\n\n*Stephen* Bishop of *Autun* was the First that fell on the Word of *Transubstantiation. Amalric* in the beginning of the Thirteenth Century denied in express Words the corporal Presence:[^56] He was condemned in the Fourth Council of the *Lateran* as an Heretick, and his Body was ordered to be taken up and burnt: And in opposition to him Transubstantiation was decreed. Yet the Schoolmen continued to offer different Explanations of this for a great while after that: But in conclusion all agreed to explain it as was formerly set forth. It appears by the crude Way in which it was at first explained, that it was a Novelty: And that Men did not know how to mould and frame it; but at last it was licked into shape; the whole Philosophy being cast into such a Mould as agreed with it. And therefore in the present Age, in which that Philosophy has lost its Credit, great Pains are taken to suppress the New and freer Way of Philosophy, as that which cannot be so easily subdued to support this Doctrine, as the Old one was. And the Arts that those who go into the New Philosophy, take to reconcile their Scheme to this Doctrine, shew that there is nothing that subtile and unsincere Men will not venture on: For, since they make *Extension* to be of the *Essence of Matter,* and think that *Accidents* are only the *Modes of Matter,* which have no proper being of themselves, it is evident, that a Body cannot be without its *Extension,* and that *Accidents* cannot subsist without their Subject; so that this can be in no sort reconciled to Transubstantiation: And therefore they would willingly avoid this special Manner of the Presence, and only in General assert that Christ is corporally Present. But the Decrees of the *Lateran* and *Trent* Councils make it evident, that *Transubstantiation* is now a Doctrine that is bound upon them, by the Authority of the Church and of Tradition: And that they are as much bound to believe it as to believe the corporal Presence it self. Thus the going off from the Simplicity in which Christ did deliver the Sacrament, and in which the Church at first received it, into some sublime Expressions about it, led Men once out of the way, and they still went farther and farther from it. Pious and Rhetorical Figures, pursued far by Men of heated Imaginations, and of inflamed Affections, were followed with Explanations invented by colder and more designing Men afterwards, and so it increased till it grew by degrees to that which at last it settled on.\n\nBut after all, if the Doctrine of the Corporal Presence had rested only in a Speculation, tho’ we should have judged those who held it to be very bad Philosophers, and no good Criticks, yet we could have endured it; if it had rested there, and had not gone on to be a matter of practice, by the Adoration and Processions, with every thing else of that kind, which followed upon it; for this corrupted the Worship.\n\nThe *Lutherans* believe a Consubstantiation, and that both Christ’s Body and Blood, and the Substance of the Elements are together in the Sacrament: That some explain by an *Vbiquity,* which they think is communicated to the Human Nature of Christ, by which his Body is every where as well as in the Sacrament: Whereas others of them think that since the words of Christ must needs be true in a literal sense, his Body and Blood is therefore in the Sacrament, but *in, with,* and *under* the Bread and Wine. All this we think is ill grounded, and is neither agreeable to the words of the Institution, nor to the nature of things. A great deal of that which was formerly set forth in defence of our Doctrine falls likewise upon this. The *Vbiquity* communicated to the Humane Nature, as it seems a thing in it self impossible, so it gives no more to the Sacrament than to every thing else. Christ’s Body may be said to be in every thing, or rather every thing may be said to be his *Body* and *Blood,* as well as the Elements in the Sacrament. The impossibility of a Bodies being without extension, or in more places at once, lies against this, as well as against *Transubstantiation.* But yet after all, this is only a Point of Speculation, nothing follows upon it in practice, no Adoration is offered to the Elements; and therefore we judge that Speculative Opinions may be born with, when they neither fall upon the Fundamentals of Christianity, to give us false Ideas of the Essential parts of our Religion, nor affect our practice, and chiefly when the Worship of God is maintained in its Purity, for which we see God has expressed so particular a concern, giving it the Word which of all others raises in us the most sensible and the strongest Ideas, calling it *Jealousie*; that we reckon, we ought to watch over this with much caution. We can very well bear with some Opinions, that we think ill grounded, as long as they are only matters of Opinion, and have no Influence neither on Mens Morals, nor their Worship. We still hold Communion with Bodies of Men, that as we judge think wrong, but yet do both live well, and maintain the Purity of the Worship of God. We know the great design of Religion is to govern Men’s Lives, and to give them right Ideas of God, and of the Ways of Worshipping him. All Opinions that do not break in upon these, are things in which great forbearance is to be used; large Allowances are to be made for Mens Notions in all other things; and therefore we think that neither *Consubstantiation* nor *Transubstantiation,* how ill grounded soever we take both to be, ought to dissolve the Union and Communion of Churches: But it is quite another thing, if under either of these Opinions an Adoration of the Elements is taught and practised.\n\nThis we believe is plain Idolatry, when an Insensible piece of Matter, such as Bread and Wine, has Divine Honours paid it; when it is believed to be God, when it is called God, and is in all respects Worshipped with the same Adoration that is offered up to Almighty God. This we think is gross Idolatry. Many Writers of the Church of *Rome* have acknowledged that if *Transubstantiation* is not true, their Worship is a strain of Idolatry beyond any that is practised among the most depraved of all the Heathens.\n\nThe only excuse that is offered in this matter, is, that since the declared Object of Worship is *Jesus Christ,* believed to be there *present,* then whether he is *present* or *not,* the Worship terminates in him; both the secret acts of the Worshippers, and the professed Doctrine of the Church do lodge it there. And therefore it may be said, that tho’ he should not be actually present, yet the act of Adoration being directed to him, must be accepted of God, as right meant, and duly directed, even tho’ there should happen to be a mistake in the outward application of it.\n\nIn answer to this, we do not pretend to determine, how far this may be pardoned by God; whose Mercies are infinite, and who does certainly consider, chiefly the Hearts of his Creatures, and is merciful to their Infirmities, and to such Errors as arise out of their weakness, their Hearts being sincere before him. We ought to consider this action as it is in it self, and not according to Mens Apprehensions and Opinions about it. If the conceits that the Ancient Idolaters had both concerning their Gods, and the Idols that they Worshipped, will excuse from Idolatry, it will be very hard to say that there were ever any Idolaters in the World. Those who Worshipped the *Sun,* thought that the great Divinity was lodged there, as in a Vehicle or Temple; but yet they were not by reason of that misconception excused from being Idolaters.\n\nIf a false Opinion upon which a practice is founded, taken up without any good authority, will excuse Mens Sins, it will be easie for them to find Apologies for every thing. If the Worship of the Elements had been commanded by God, then an Opinion concerning it might excuse the carrying of that too far; but there being no Command for it, no hint given about it, nor any insinuation given of any such practice in the beginnings of Christianity; an Opinion that Men have taken up cannot justifie a new practice, of which neither the first nor a great many of the following Ages knew any thing. An Opinion cannot justifie Mens practice founded upon it, if that proves to be false. All the softning that can be given it, is, that it is a sin of Ignorance; but that does not change the nature of the action, how far soever it may go with relation to the Judgments of God: If the Opinion is rashly taken up and stiffly maintained, the Worship that is introduced upon it, is aggravated by the ill foundation that it is built upon. We know God by his Essence is every where; but this will not justifie our Worshipping any Material Object upon this pretence, because God is in it; we ought never to Worship Him towards any visible Object, unless he were evidently declaring his Glory in it; as he did to *Moses* in the Flaming-bush; to the *Israelites* on Mount *Sinai,* and in the Cloud of Glory; or to us Christians in a sublimer manner in the Humane Nature of Jesus Christ.\n\nBut by this parity of Reason, tho’ we were sure that Christ were in the Elements, yet since he is there Invisible, as God is by his Essence every where, we ought to direct no Adoration to the Elements; we ought only to Worship God, and his Son Christ Jesus, in the grateful remembrance of his Sufferings for us, which are therein commemorated. We ought not to suffer our Worship to terminate on the Visible Elements; because if Christ is in them, yet he does not manifest that visibly to us: Since therefore the Opinion of the Corporal Presence, upon which this Adoration is founded, is False, and since no such Worship is so much as mentioned, much less commanded in Scripture; and since there can scarce be any Idolatry in the World so gross, as that it shall not excuse it self by some such Doctrine, by which all the acts of Worship are made to terminate finally in God; we must conclude that this Plea cannot excuse the Church of *Rome* from Idolatry, even though their Doctrine of the Corporal Presence were true: But much less if it is False. We do therefore condemn this Worship as Idolatry, without taking upon us to define the Extent of the Mercies of God, towards all those who are involved in it.\n\nIf all the Premises are True, then it is needless to insist longer on explaining the following Paragraph of the *Article*; that *Christ’s Body is received in the Sacrament in a heavenly and spiritual Manner, and that the Mean by which it is received is Faith:* For that is such a natural result of them, that it appears evident of it self, as being the Conclusion that arises out of those Premises.\n\nThe last Paragraph is against the *reserving, carrying about, the lifting up, or the worshipping the Sacrament.* The Point concerning the Worship, which is the most essential of them, has been already considered. As for the reserving or carrying the Sacrament about; it is very visible, that the Institution is, *Take, eat,* and *drink ye all of it:* which does import that the consuming the Elements, is a part of the Institution; and by consequence that they are a Sacrament only as they are distributed and received. It is true the practice of *reserving* or sending about the Elements, began very early; the state of things at first made it almost unavoidable. When there were yet but a few converted to Christianity, and when there were but few Priests to serve them, they neither could nor durst meet all together, especially in the times of Persecution; so some parts of the Elements were sent to the absents, to those in Prison, and particularly to the Sick, as a Symbol of their being parts of the Body, and that they were in the Peace and Communion of the Church. The Bread was sent with the Wine, and it was sent about by any Person whatsoever; sometimes by Boys;[^57] as appears in the famous Story of *Serapion* in the Third Century. So that the condition of the Christians in that time, made that necessary to keep them all in the sense of their obligation to Union and Communion with the Church; and that could not well be done in any other way. But we make a great difference between this practice, when taken up out of necessity, tho’ not exactly conform to the first Institution; and the continuing it out of Superstition, when there is no need of it. Therefore instead of Consecrating a larger portion of Elements than is necessary for the occasion, and the reserving what is over and above; and the setting that out with great Pomp on the Altar, to be worshipped, or the carrying it about with a vast Magnificence in a Procession, invented to put the more honour on it; or the sending it to the Sick with Solemnity; we chuse rather to Consecrate only so much as may be judged fit for the number of those who are to communicate. And when the Sacrament is over, we do in imitation of the practice of some of the Ancients, consume what is left, that there may be no occasion given either to Superstition or Irreverence. And for the *Sick,* or the *Prisoners,* we think it is a greater Mean to quicken their Devotion, as well as it is a closer adhering to the Words of the Institution, to Consecrate in their Presence: for tho’ we can bear with the practice of the *Greek* Church, of reserving and sending about the Eucharist, when there is no Idolatry joyned with it; yet we cannot but think that this is the continuance of a practice which the state of the first Ages introduced, and that was afterwards kept up, out of a too scrupulous imitation of that time; without considering that the difference of the state of the Christians, in the former and in the succeeding Ages, made that what was at first innocently practised (since a real necessity may well excuse a want of exactness, in some matters that are only positive) became afterwards an occasion of much Superstition, and in conclusion ended in Idolatry. Those ill effects that it had, are more than is necessary to justifie our practice in reducing this strictly to the first Institution.\n\nAs for the lifting up of the Eucharist, there is not a word of it in the Gospel; nor is it mentioned by St. *Paul.* Neither *Justin Martyr,* nor *Cyril* of *Jerusalem* speak of it; there is nothing concerning it neither in the *Constitutions,* nor in the *Areopagite.* In those first Ages all the Elevation that is spoken of, is the lifting up their Hearts to God. The Elevation of the Sacrament began to be practised in the Sixth Century; for it is mentioned in the Liturgy called St. *Chrysostome*’s, but believed to be much latter than his time.[^58] *German,* a Writer of the *Greek* Church of the Thirteenth Century, is the first that descants upon it; he speaks not of it as done, in order to the Adoration of it, but makes it to represent both Christ’s being lifted up on the Cross, and also his Resurrection. *Ivo* of *Chartres,* who lived in the end of the 11*th* Century, is the first of all the *Latins* that speaks of it; but then it was not commonly practised; for the Author of the *Micrologus,* tho’ he writ at the same time, yet does not mention it, who yet is very minute upon all particulars relating to this Sacrament. Nor does *Ivo* speak of it as done in order to Adoration, but only as a form of shewing it to the People.[^59] *Durand,* a Writer of the 13*th* Century, is the first that speaks of the *Elevation* as done in order to the *Adoration.* So it appears that our Church by cutting off these Abuses, has restored this Sacrament to its Primitive Simplicity, according to the Institution, and the practice of the first Ages.\n\n[^1]: 2 Cor. 10.5.\n[^2]: Exod. 12.11.\n[^3]: 1 Cor. 5.7. John 1.29. Compare Matt. 26.26. Mark 14.22.\n[^4]: Luke 22.19. 1 Cor. 11.23.\n[^5]: Heb 9.20.\n[^6]: Psal. 116.\n[^7]: Levit. 7.26, 27. Levit. 17.14.\n[^8]: John 6.32, 33.\n[^9]: 40. v.\n[^10]: 47, 48, 51. v.\n[^11]: 53, 54, 55. v.\n[^12]: 56. v.\n[^13]: v. 6•\n[^14]: Marc Nevochim.\n[^15]: Isa. 12.3.\n[^16]: 1 Cor. 10.16.\n[^17]: 1 Cor. 11.27, 29.\n[^18]: 1 Pet. 4.17.\n[^19]: 32. v.\n[^20]: 2 Cor. 13. last verse. Phil. 2.1. Eph. 3.9.\n[^21]: Phil. 3.10.\n[^22]: 1 Cor. 10.18, 20.\n[^23]: 1 Cor. 10.18.\n[^24]: Lib. 3. de Doct. Chris. c. 16.\n[^25]: Hom. 7. in Levit.\n[^26]: Apolog. 2.\n[^27]: Lib. 4. de haer▪ c. 34. Lib. 1. adver. Marcion. c. 14. Lib. 3 adver. Marcion. c. 19.\n[^28]: Lib. 8. contra Celsum.\n[^29]: Ep. 76. Ep. 63.\n[^30]: In Anchoreto.\n[^31]: In orat. de baptis. Christi.\n[^32]: De Benedict. Patriarch. c. 9. Hom. 24. in Ep. ad Cor.\n[^33]: Comm. in St. Matth. c. 26.\n[^34]: Cit. apud Fulgent. de Baptismo.\n[^35]: Aug. Ep. 23. ad Bonifac. Serm. 2. in Psal. 33. Chrys. Ep. ad Caesar. & in comment. in Ep. ad Gal. c. 5.\n[^36]: Tertul. Lib. 4. adv. Marci. c. 40.\n[^37]: Epist. ad Celarium.\n[^38]: In Photi. Bibli. Cod. 229.\n[^39]: Dial. 1st. and 2d. cont. Eutych.\n[^40]: Lib. de duabus nat. Christ▪\n[^41]: Apol. 2▪\n[^42]: Lib. 5. adv▪ Haeres. c. 2.\n[^43]: De Resurrect. c. 8. In Mat. c. 15.\n[^44]: Con. Tol. 16. Can. 6.\n[^45]: Cyril. Ca tech Mest. 5. Chrysost Hom. in Euch. To. 5. Damas. lib. 4. de Ortho. fide. c. 14.\n[^46]: Lib. 4. adv. Marcion. c. 40.\n[^47]: Comm. in Psal 3.\n[^48]: Lib. cont. 〈◊〉 12.\n[^49]: Defen. Conc. Chalced. l. 9.\n[^50]: Ep. 23. ad Bonifac.\n[^51]: Lib. 20. con. Faust. c. 21. in Psal. 98. v. 5.\n[^52]: Comm. in 1 Ep. ad Cor.\n[^53]: Lib. 4. de Sacram. c. 5.\n[^54]: Greg. Docret. Lib. 3. Tit. 42. cap. 10.\n[^55]: Lib. 4. Dist. 11.\n[^56]: De Sacram. Altaris, c. 13.\n[^57]: Eus. Hist. lib. 6. c. 44.\n[^58]: Serm. Const. in Theor. Tit. 12. Bibl. patr. Ivo. Carn. Ep. de Sacr. Missae. T. 2. Bibl. pat.\n[^59]: Dur. Rat. div. offic. lib. 4. de Sexta parte Can."},{"number":29,"title":"Of the Wicked which eat not the Body of Christ in the Use of the Lord’s-Supper","part":null,"questions":[],"paragraphs":["29.1"],"clauses":[],"items":[],"text":"> The wicked and such as be void of a lively Faith, altho they do carnally and visibly press with their Teeth (as St. *Austin* saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ; but rather to their condemnation do eat and drink the Sign or Sacrament of so great a thing.\n\nThis Article arises naturally out of the Former, and depends upon it: For, if Christ’s Body is corporally present in the Sacrament, then all Persons good or bad, who receive the Sacrament, do also receive Christ: On the other hand, if Christ is Present only in a *Spiritual Manner,* and if the Mean that receives Christ, is *Faith,* then such as believe not, do not receive him. So that to prove that the Wicked do not receive Christ’s Body and Blood, is upon the Matter the same thing with the proving, that he is not corporally Present: And it is a very considerable Branch of our Argument, by which we prove that the Fathers did not believe the corporal Presence, because they do very often say, That the Wicked do not receive Christ in the Sacrament.\n\nHere the same distinction is to be made, that was mentioned upon the Article of Baptism. The Sacraments are to be considered either as they are Acts of Church-Communion, or as they are federal Acts by which we enter into Covenant with God. With respect to the Former, the visible Profession that is made, and the Action that is done, are all that can fall under human cognisance: So a Sacrament must be held to be good and valid, when as to outward appearance all things are done according to the Institution: But as to the internal Effect and Benefit of it, that turns upon the Truth of the Profession that is made, and the sincerity of those Acts which do accompany it. For, if these are not seriously and sincerely performed, God is dishonoured, and his Institution is prophaned. Our Saviour has expresly said, that *whosoever eats his Flesh, and drinks his Blood, has eternal Life.* From thence we conclude, that no Man does truly receive Christ, who does not at the same time receive with him both a Right to eternal Life, and likewise the beginnings and earnests of it. The Sacrament being a federal Act, he who dishonours God, and prophanes this Institution, by receiving it unworthily, becomes highly guilty before God, and draws down Judgments upon himself: And as it is confessed on all hands that the inward and spiritual Effects of the Sacrament depend upon the State and Disposition of him that Communicates, so we who own no other Presence but an inward and spiritual one, cannot conceive that the Wicked who believe not in Christ do receive him.\n\nIn this Point several of the Fathers have delivered themselves very plainly.\n\n*Origen* says, *Christ is the true Food, whosoever eats him shall live for ever; of whom no wicked Person can eat:*[^1] *for if it were possible that any who continues Wicked, should eat the Word that was made Flesh, it had never been written, Whoso eats this Bread shall live for ever.* This comes after a Discourse of the Sacrament, which he calls the typical and symbolical Body, and so it can only belong to it: In another place he says, *The Good eat the living Bread which came down from Heaven; but the Wicked eat dead Bread which is Death.*\n\n[^2] *Zeno* Bishop of *Verona,* who is believed to have lived near *Origen*’s time, has these words, *There is cause to fear that he in whom the Devil dwells, does not eat the Flesh of our Lord, nor drink his Blood; though he seems to communicate with the Faithful; since our Lord has said, He that eats my Flesh and drinks my Blood dwells in me, and I in him.*\n\nSt. *Jerom* says, *They that are not Holy in Body and Spirit, do neither eat the Flesh of Jesus nor drink his Blood;*[^3] *of which he said, He that eats my Flesh and drinks my Blood hath eternal Life.*\n\n[^4]St. *Augustin* expresses himself in the very Words that are cited in the Article, which he introduces with these words; *He that does not abide in Christ, and in whom Christ does not abide, certainly does not spiritually eat his Flesh, nor drink his Blood, tho he may visibly and carnally press with his Teeth the Sacrament of the Body and Blood of Christ: But he rather eats and drinks the Sacrament of so great a Matter to his Condemnation.* And in another Place he says,[^5] *Neither are they* (speaking of vitious Persons) *to be said to eat the Body of Christ, because they are not his Members*; to which he adds, *He that says, Whoso eats my Flesh and drinks my Blood abides in me and I in him, shews what it is not only in a Sacrament, but truly to eat the Body of Christ and to drink his Blood.* He has upon another Occasion those frequently cited Words, speaking of the difference between the other Disciples and *Judas* in receiving this Sacrament,[^6] *These did eat the Bread, that was the Lord (panem Dominum) but he the Bread of the Lord against the Lord (panem Domini contra Dominum).* To all this a great deal might be added to shew, that this was the Doctrine of the *Greek* Church, even after *Damascene*’s Opinion, concerning the Assumption of the Elements into an Union with the Body of Christ, was received among them: But more needs not be said concerning this, since it will be readily granted, that if we are in the Right in the main Point of denying the corporal Presence, that this will fall with it.\n\n[^1]: Comment. in Matth. c. 15.\n[^2]: Tom. 2. Spicil. Sacr. d’ Achery.\n[^3]: In cap. 66. Isaiae.\n[^4]: Tract. 26. in Joan.\n[^5]: Lib 21. de Civ. Dei. c. 25.\n[^6]: Tract. 54. in Joan."},{"number":30,"title":"Of both Kinds","part":null,"questions":[],"paragraphs":["30.1"],"clauses":[],"items":[],"text":"> The Cup of the Lord is not to be denied to Lay People. For both Parts of the Sacrament by Christ’s Ordinance and Commandment, ought to be ministred to all Christian Men alike.\n\nThere is not any one of all the Controversies that we have with the Church of *Rome,* in which the decision seems more easie and shorter than this. The words of the Institution are not only equally express and positive as to both kinds, but the diversity with which that part that relates to the *Cup* is set down, seems to be as clear a demonstration for us, as can be had in a matter of this kind; and looks like a special direction given, to warn the Church against any corruption that might arise upon this Head. To all such as acknowledg the Immediate Union of the Eternal Word with the Human Nature of Christ, and the Inspiration by which the Apostles were conducted, it must be of great weight to find a Specialty marked as to the Chalice: of the Cup it is said, *Drink ye all of it*; whereas of the Bread it is only said, *Take, eat*; so we cannot think the word *all* was set down without design. It is also said of the Cup, and *they all drank of it*; which is not said of the Bread: We think it no piece of trifling nicety to observe this Specialty. The words added to the giving the Cup, are very particularly Emphatical. *Take, eat, This is my Body which is given for you,* is not so full an Expression, as, *Drink ye all of this, for this is my Blood of the New Testament which is shed for many, for the remission of Sins.* If the surest way to judg of the extent of any Precept, to which a reason is added, is to consider the extent of the Reason, and to measure the extent of the Precept by that, then since all that do communicate, need the remission of Sins, and a share in the *New Covenant,* the reason that our Saviour joins to the distribution of the Cup, proves that they ought all to receive it. And if that Discourse in St. *John* concerning the eating of Christ’s Flesh, and the drinking his Blood, is to be understood of the Sacrament, as most of the *Roman* Church affirm, then the *drinking Christ*’s *Blood* is as necessary to *Eternal Life,* as the *eating his Flesh*; by consequence it is as necessary to receive the Cup as the Bread. And it is not easie to apprehend, why it should still be necessary to consecrate in both kinds, and not likewise to receive in both kinds. It cannot be pretended that since the Apostles were all of the Sacred Order, therefore their receiving in both kinds is no Precedent for giving the Laity the Cup; for Christ gave them both kinds as they were Sinners, who were now to be admitted into Covenant with God by the Sacrifice of his Body and Blood. They were in that *to shew forth his death,* and were to *Take, eat, and drink in remembrance of him.* So that this Institution was delivered to them as they were *Sinners,* and not as they were *Priests.* They were not constituted by Christ the Pastors and Governours of his Church, till after his Resurrection, when *he breathed on them, and laid his hands on them,*[^1] *and blessed them.* So that at this time they were only Christ’s Disciples and Witnesses; who had been once sent out by him on an extraordinary Commission; but had yet no stated Character fixed upon them.\n\nTo this it is said, that Christ by saying, *Do this,* constituted them *Priests*; so that they were no more of the Laity, when they received the Cup. This is a new conceit taken up by the Schoolmen unknown to all Antiquity: There is no sort of Tradition that supports this Exposition; nor is there any reason to imagin, that *Do this,* signifies any other than a Precept to continue that Institution, as a Memorial of Christ’s Death; and *Do this,* takes in all that went before, *the taking, the giving,* as well as the *blessing,* and the *eating* the Bread: nor is there any reason to appropriate this to the Blessing only, as if by this the Consecrating and Sacrificing Power were conferred on the Priests. From all which we conclude both that the Apostles were only Disciples at large, without any special characters conferred on them when the Eucharist was instituted, and that the Eucharist was given to them only as Disciples, that is, as Laymen.\n\nThe mention that is made in some places of the new Testament, only of *breaking of Bread,* can furnish them with no Argument; for it is not certain that these do relate to the Sacrament: or if they did, it is not certain that they are to be understood strictly; for by a Figure common to the Eastern Nations, *Bread* stands for all that belongs to a Meal: and if these places are applied to the Sacrament, and ought to be strictly understood, they will prove too much, that the Sacrament may be consecrated in one kind; and that the *breaking of Bread,* without the *Cup,* may be understood to be a compleat Sacrament. But when St. *Paul* spoke of this Sacrament, he does so distinctly mention the *drinking the Cup* as well as *eating the Bread,* that it is plain from him how the Apostles understood the words and intent of Christ, and how this Sacrament was received in that time.\n\nFrom the Institution and Command, which are express and positive, we go next to consider the nature of Sacramental Actions. They have no virtue in them, as Charms tyed either to Elements, or to words: they are only good because commanded. A different state of things may indeed justifie an alteration as to Circumstances: The danger of *dipping* in cold Climates, may be a very good reason for changing the Form of Baptism to *Sprinkling*; and if Climates were inhabited by Christians to which Wine could not be brought, we should not doubt but that whensoever God makes a real necessity of departing from any Institution of his, he does thereby allow of such a change as that necessity must draw after it: So we do not condemn the License that is said to have been granted by Pope *Innocent* the Eighth, to celebrate without Wine in *Norway*; nor should we deny a Man the Sacrament who had a natural and unconquerable aversion to Wine, or that Communicated being near his last Agonies, and that should have the like aversion to either of the Elements. When those things are real and not pretended, *Mercy is better then Sacrifice.* The punctual observance of a Sacramental Institution, does only oblige us to the essential parts of it, and in ordinary Cases: The pretence of what may be done, or has been done upon extraordinary occasions, can never justifie the deliberate and unnecessary alteration of an essential part of the Sacrament. The whole Institution shews very plainly, that our Saviour meant that the *Cup* should be considered, every whit as essential as *Bread*; and therefore we cannot but conclude from the nature of things, that since the Sacraments have only their effects from their Institution, therefore so total a change of this Sacrament does plainly evacuate the Institution, and by consequence destroy the effect of it.\n\nAll reasoning upon this Head is an arguing against the Institution, as if Christ and his Apostles had not well enough considered it; but that 1200 years after them, a Consequence should be observed that till then had not been thought of, which made it reasonable to alter the manner of it.\n\nThe *Concomitance* is the great thing that is here urged, since it is believed that Christ is intirely under each of the Elements; and therefore it is not necessary that both should be received, because Christ is fully received in any one. But this subsists on the Doctrine of *Transubstantiation*; so if that is false, then here upon a controverted opinion, an uncontroverted piece of the Institution is altered. And if *Concomitance* is a certain consequence of the Doctrine of *Transubstantiation,* then it is a very strong Argument against the Antiquity of that Doctrine, that the World was so long without the notion of *Concomitance*; and therefore if *Transubstantiation* had been sooner received, the *Concomitance* would have been more early observed. The Institution of the Sacrament seems to be so laid down, as rather to make us consider the *Body* and *Blood* as in a state of Separation, than of Concomitance; the *Body* being represented apart, and the *Blood* apart; and the *Body as broken,* and the *Blood as shed.* Therefore we consider the design of the Sacrament is, to represent Christ to us as dead, and in his *Crucified* but not in his *Glorified* state. And if the opinion be true that the Glorified Bodies are of another Texture than that of flesh and Blood, which seems to be very plainly asserted by St. *Paul,* in a Discourse intended to describe the nature of the Glorified Bodies, then this Theory of Concomitance will fail upon that account. But whatsoever may be in that, an Institution of Christ’s must not be altered or violated, upon the account of an Inference that is drawn to conclude it needless. He who instituted it, knew best what was most fitting and most reasonable; and we must choose rather to acquiesce in his Commands, than in our own reasonings.\n\nIf next to the Institution, and the Theory that arises from the nature of a Sacrament, we consider the practice of the Christian Church in all Ages, there is not any one point in which the Tradition of the Church is more express, and more universal than in this particular, for above a thousand years after Christ. All the accounts that we have of the Antient Rituals, both in *Justin Martyr, Cyril* of *Jerusalem,* the *Constitutions,*[^2] and the pretended *Areopagite,* do expresly mention both kinds as given separately in the Sacrament. All the Antient Liturgies, as well these that go under the Names of the Apostles, as those which are ascribed to St. *Basil* and St. *Chrysostom,* do mention this very expresly: all the Offices of the Western Church, both *Roman* and others; the Missals of the latter Ages, I mean down to the Twelfth Century, even the *Ordo Romanus,* believed by some to be a work of the Ninth, and by others of the Eleventh Century, are express in mentioning the distribution of both kinds. All the Fathers, without excepting one, do speak of it very clearly, as the universal practice of their Time. They do not so much as give a hint of any difference about it. So that from *Ignatius* down to *Thomas Aquinas,*[^3] there is not any one Writer that differs from the rest in this point; and even *Aquinas* speaks of the taking away the Chalice as the practice only of some Churches: other Writers of his time had not heard of any of these Churches; for they speak of *both kinds* as the Universal practice.\n\nBut besides this general concurrence there are some Specialties in this matter: in St. *Cyprian*’s time some thought it was not necessary to use *Wine* in the Sacrament, they therefore used *Water* only; and were from thence called *Aquarii.* It seems they found that their Morning Assemblies were smelt out by the *Wine* used in the Sacrament; and Christians might be known by the smell of *Wine* that was still about them: they therefore intended to avoid this, and so they had no Wine among them; which was a much weightier reason, than that of the Wine sticking upon the Beards of the Laity. Yet St. *Cyprian* condemned this very severely,[^4] in a long Epistle writ upon that occasion. He makes this the main Argument, and goes over it frequently, and that we ought to follow Christ, and do what he did: And he has those memorable words, *If it be not lawful to loose any one of the least Commands of Christ, how much more is it unlawful to break so great and so weighty a one; that does so very nearly relate to the Sacrament of our Lord*’s *Passion, and of our Redemption; or by any Human Institution to change it, into that which is quite different from the Divine Institution?* This is so full that we cannot express our selves more plainly.\n\nAmong the other Profanations of the *Manicheans* this was one, that they came among the Assemblies of the Christians, and did receive the Bread, but they would not take any *Wine*; this is mentioned by Pope *Leo* in the Fifth Century:[^5] upon which Pope *Gelasius* hearing of it in his time, appointed that all Persons should either communicate in the Sacrament *intirely,* or be *intirely* excluded from it; for that such a dividing of one and the same Sacrament, might not be done without a heinous Sacriledge.\n\nIn the Seventh Century a practice was begun of *dipping* the *Bread* in the *Wine,* and so giving both kinds together. This was condemned by the Council of *Bracara,* as plainly contrary to the Gospel: *Christ gave his Body and Blood* to his Apostles *distinctly* the *Bread by it self,*[^6] *and the Chalice by it self.* This is by a mistake of *Gratian*’s, put in the Canon-Law as a Decree of Pope *Julius* to the Bishops of *Egypt.* It is probable that it was thus given first to the Sick and to Infants; but tho’ this got among many of the Eastern Churches, and was it seems practised in some parts of the *West,* yet in the end of the Eleventh Century Pope *Vrban* in the Council of *Clermont* Decreed, That none should communicate without taking the Body apart,[^7] and the Blood apart, except upon necessity, and with caution; to which some Copies add, and *that by reason of the Heresie of* Berengarius, *that was lately condemned, which said that the Figure was compleated by one of the kinds.*\n\nWe need not examine the Importance or Truth of these last words, it is enough for us to observe the continued practice of Communicating in both kinds till the Twelfth Century; and even then when the Opinion of the Corporal Presence begot a Superstition towards the Elements, that had not been known in former Ages, so that some drops sticking to Mens Beards, and the spilling some of it, its freezing or becoming sowr, grew to be more considered than the Institution of Christ; yet for a while they used to suck it up through small Quills or Pipes (called *Fistulae,* in the *Ordo Romanus*) which answered the Objection from the *Beards.*\n\nIn the Twelfth Century the Bread grew to be given generally *dipt in Wine:* The Writers of that time, tho’ they justifie this practice, yet they acknowledge it to be contrary to the Institution. *Ivo* of *Chartres* says, the People did Communicate with *dipt Bread, not by authority but by necessity, for fear of spilling the Blood of Christ.* Pope *Innocent* the Fourth said that all might have the *Chalice* who were so cautious, that nothing of it should be spilt.\n\nIn the Antient Church the Instance of *Serapion* is brought to shew that the Bread alone was sent to the Sick,[^8] which he that carried it was ordered to *moisten* before he gave it him. *Justin Martyr* does plainly insinuate that both kinds were sent to the absents;[^9] so some of the *Wine* might be sent to *Serapion* with the Bread: and it is much more reasonable to believe this, than that the Bread was ordered to be dipt in *Water*; there being no such Instance in all History;[^10] whereas there are Instances brought to shew that both kinds were carried to the Sick. St. *Ambrose* received the Bread, but expired before he received the Cup: This proves nothing but the weakness of the Cause that needs such supports. Nor can any Argument be brought from some Words concerning the Communicating of the *Sick* or of *Infants.* Rules are made from ordinary, and not from extraordinary Practices. The small Portions of the Sacrament that some carried *Home,* and reserved to other Occasions, does not prove that they communicated only in one kind. They received in *both,* only they kept (out of too much Superstition) some Fragments of the *one,* which could be more easily and with less Observation saved and preserved, than of the *other:* And yet there are Instances that they carried off some Portions of both kinds. The *Greek* Church communicates during most of the Days in *Lent* in *Bread dipt in Wine*; and in the *Ordo Romanus,* there is mention made of a particular Communion on *Good-Friday:* some of the Bread that had been formerly Consecrated, was put into a Chalice with unconsecrated Wine. This was a Practice that was grounded on an Opinion that the unconsecrated Wine was sanctified and consecrated by the Contact of the Bread: And though they used not a formal Consecration, yet they used other Prayers, which was all that the Primitive Church thought was necessary even to Consecration; it being thought, even so late as *Gregory* the Great’s time, that the Lord’s Prayer was at first the Prayer of Consecration,\n\nThese are all the Colours which the studies and subtilties of this Age have been able to produce for justifying the Decree of the Council of *Constance*; that does acknowledge that *Christ did institute this Sacrament in both kinds,*[^11] *and that the faithful in the Primitive Church did receive in both kinds: Yet a Practice being reasonably brought in to avoid some Dangers and Scandals, they appoint the Custom to continue of consecrating in both kinds, and of giving to the Laity only in one kind: Since Christ was entire and truly under each kind.* They established this Practice, and ordered that it should not be altered without the Authority of the Church. So late a Practice and so late a Decree canot make void the Command of Christ, nor be set in Opposition to such a clear and universal Practice to the contrary. The Wars of *Boheme* that followed upon that Decree, and all that Scene of Cruelty which was acted upon *John Hus* and *Jerom* of *Prague,* at the first Establishment of it, shews what Opposition was made to it even in dark Ages; and by Men that did not deny Transubstantiation. These prove that plain Sense and clear Authorities are so strong, even in dark and corrupt Times, as not to be easily overcome. And this may be said concerning this Matter, that as there is not any one Point, in which the Church of *Rome* has acted more visibly, contrary to the Gospel, than in this; so there is not any one thing that has raised higher Prejudices against her, that has made more forsake her, and has possessed Mankind more against her, than this. This has cost her dearer than any other.\n\n[^1]: Joh. 20.22.\n[^2]: Apol. 2. Catech. Mist. 4ta. Const. Apost. l. 2. c. 57. Eccles. Hiera. c. 3.\n[^3]: Aquin. Com. in 6. Johan. v. 53. In Summa, par. 9. quast. 80. art. 12.\n[^4]: Cyp. Ep. 63. ad Cecil.\n[^5]: Leo Serm. 4. in Quadrag. Decret. de Consecr. dist. 2.\n[^6]: Decret. de Consecr. dist. 2.\n[^7]: Concil. Claramont. Can. 28.\n[^8]: Eus. Hist. l. 6. c. 44.\n[^9]: Just. Mart. Apol. 2.\n[^10]: Paulinus in vita Ambros.\n[^11]: Conc. Constan. Sess. 11."},{"number":31,"title":"Of the one Oblation of Christ finished upon the Cross","part":null,"questions":[],"paragraphs":["31.1"],"clauses":[],"items":[],"text":"> The Offering of Christ once made, is that perfect Redemption, Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual; and there is none other Satisfaction for Sin but that alone: Wherefore in the Sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of Pain and Guilt, were blasphemous Fables and dangerous Deceits.\n\nIt were a mere question of Words to dispute concerning the term *Sacrifice,* to consider the Extent of that Word, and the many various respects in which the *Eucharist* may be called a *Sacrifice.* In general, all Acts of Religious Worship may be called *Sacrifices,* because somewhat is in them offered up to God: *Let my Prayer be set forth before thee as Incense, and the lifting up of my Hands as the evening Sacrifice.*[^1] *The Sacrifices of God are a broken Spirit: A broken and a contrite Heart, O God, thou wilt not despise.* These shew how largely this Word was used in the Old Testament: So in the New we are exhorted by him (that is, by Christ) *to offer the Sacrifice of Praise to God continually, that is, the Fruit of our Lips, giving Thanks to his Name.* A Christian’s dedicating himself to the Service of God,[^2] is also expressed by the same Word of *presenting our Bodies a living Sacrifice, holy and acceptable to God:* All Acts of Charity are also called *Sacrifices, an odour of a sweet smell,*[^3] *a Sacrifice acceptable, well pleasing to God.* So in this large Sense we do not deny that the *Eucharist* is a *Sacrifice of Praise and Thanksgiving:* And our Church calls it so in the Office of the Communion. In two other respects it may be also more strictly called a *Sacrifice.* One is, because there is an Oblation of Bread and Wine made in it, which being sanctified are consumed in an Act of Religion. To this many passages in the Writings of the Fathers do relate. This was the Oblation made at the Altar by the People: And though at first the Christians were reproached, as having a strange sort of a Religion in which they had neither *Temples, Altars* nor *Sacrifices,* because they had not those things in so gross a manner as the *Heathens* had, yet both *Clemens Romanus, Ignatius,* and all the succeeding Writers of the Church, do frequently mention the Oblations that they made: And in the Antient Liturgies they did with particular Prayers offer the Bread and Wine to God, as the Great Creator of all things: Those were called the Gifts or Offerings which were offered to God in imitation of *Abel,* who offered the Fruits of the Earth, in a Sacrifice to God. Both *Justin Martyr, Irenaeus,* the *Constitutions* and all the antient Liturgies, have very express Words relating to this. Another respect in which the *Eucharist* is called a *Sacrifice,* is, because it is a Commemoration and a Representation to God, of the Sacrifice that Christ offered for us on the Cross: In which we claim to that, as to our Expiation, and Feast upon it as our *Peace-offering,* according to that antient Notion that Covenants were confirmed by a *Sacrifice,* and were concluded in a *Feast on the Sacrifice.* Upon these Accounts we do not deny but that the *Eucharist* may be well called a *Sacrifice:* But still it is a commemorative *Sacrifice,* and not propitiatory: That is, we do not distinguish the *Sacrifice* from the *Sacrament*; as if the Priests consecrating and consuming the Elements, were in an especial manner a *Sacrifice,* any other way, than as the communicating of others with him is one. Nor do we think that the consecrating and consuming the Elements, is an Act that does reconcile God to the *Quick and the Dead:* We consider it only as a federal Act of professing our Belief in the Death of Cstrist, and of renewing our Baptismal Covenant with him: The Virtue or effects of this are not General; they are limited to those who go about this piece of Worship sincerely and devoutly; they and they only are concerned in it, who go about it: And there is no special Propitiation made by this Service. It is only an Act of Devotion and Obedience, in those that *eat and drink worthily:* and though in it they ought to pray for the whole Body of the Church, yet those their Prayers do only prevail with God, as they are devout Intercessions, but not by any peculiar Virtue in this Action.\n\nOn the other hand, the Doctrine of the Church of *Rome* is, that the *Eucharist* is the highest Act of Homage and Honour that Creatures can offer up to the Creator; as being an Oblation of the Son to the Father: So that whosoever procures a Mass to be said, procures a new piece of Honour to be done to God, with which he is highly pleased; and for the sake of which he will be reconciled to all that are concerned in the procuring such Masses to be said, whether they be still on Earth, or if they are now in Purgatory: And that the Priest in offering and consuming this *Sacrifice,* performs a true Act of Priesthood by reconciling Sinners to God. Somewhat was already said of this on the Head of Purgatory.\n\nIt seems very plain by the Institution, that our Saviour as he blessed the Sacrament said, *Take, eat:* St. *Paul* calls it a *Communion of the Body and Blood of the Lord*; and a *Partaking of the Lord*’s *Table:* and he, through his whole Discourse of it, speaks of it as an Action of the Church and of all Christians, but does not so much as by a Hint intimate any thing peculiar to the Priest. So that all that the Scripture has delivered to us concerning it, represents it as an Action of the whole Body, in which the Priest has no special share but that of officiating. In the Epistle to the *Hebrews* there is a very long Discourse concerning *Sacrifices* and *Priests,* in order to the explaining of Christ’s being both *Priest* and *Sacrifice.* There a Priest stands for a Person called and consecrated to offer some living *Sacrifice,* and to slay it, and to make reconciliation of Sinners to God by the shedding, offering, or sprinkling the Blood of the *Sacrifice.* This was the Notion that the *Jews* had of a Priest: And the Apostle designing to prove that the Death of Christ was a true *Sacrifice,* brings this for an Argument, that there was to be another Priesthood after the *order of Melchisedec:* He begins the fifth Chapter with settling the Notion of a Priest,[^4] according to the *Jewish* Ideas: And then he goes on to prove that Christ was such a Priest, *called of God and Consecrated.* But in this Sense he appropriates the Priesthood of the New Dispensation singly to Christ, in opposition to the many Priests of the Levitical Law; *And they truly were many* Priests, because *they were not suffered to continue, by reason of Death: But this Man,*[^5] *because he continueth ever, hath an unchangeable Priesthood.*\n\nIt is clear from the whole Thread of that Discourse, that in the strictest Sense of the Word, Christ himself is the only *Priest* under the Gospel: and it is also no less evident that his Death is the only *Sacrifice,* in opposition to the many Oblations that were under the Mosaical Law, to take away Sin: Which appears very plain from these Words, *Who needeth not daily as those High-Priests to offer up Sacrifice,*[^6] *first for his own Sins, and then for the People; for this he did once when he offered up himself.* He opposes that to the Annual Expiation made by the *Jewish* High-Priest; *Christ entred in once to the Holy Place, having made Redemption for us by his own Blood.* And having laid down that general Maxim,[^7] that *without shedding of Blood there was no Remission,* he says, *Christ was offered once to bear the Sins of many.* He puts a Question to shew that all *Sacrifices* were now to cease; *When the Worshippers are once purged, then would not Sacrifices cease to be offered?*[^8] And he ends with this, as a full Conclusion to that Part of his Discourse:[^9] *Every Priest stands daily ministring and offering oftentimes the same Sacrifices, which can never take away Sin: But this Man after he had offered up one Sacrifice for Sins, for ever sat down on the right Hand of God.* Here are not general Words, ambiguous Expressions, or remote Hints, but a Thread of a full and clear Discourse, to shew that in the strict Sense of the Words, we have but one *Priest,* and likewise but one *Sacrifice* under the Gospel: Therefore how largely soever those Words of *Priest* or *Sacrifice* may have been used, yet according to the true Idea of a propitiatory *Sacrifice,* and of a *Priest* that reconciles Sinners to God, they cannot be applyed to any Acts of our Worship, or to any Order of Men upon Earth. Nor can the Value and Virtue of any instituted Act of Religion be carried by any Inferences or reasonings, beyond that which is put in them by the Institution: And therefore since the Institution of this Sacrament has nothing in it, that gives us this Idea of it, we cannot set any such Value upon it; and since the reconciling Sinners to God and the pardoning of Sin, are free Acts of his Grace, it is therefore a high Presumption in any Man, to imagin they can do this by an Act of theirs, without Powers and Warrants for it from Scripture. Nor can this be pretended to without assuming a most Sacrilegious Sort of Power over the Attributes of God: Therefore all the Virtue that can be in the Sacrament, is that we do therein gratefully commemorate the *Sacrifice* of Christ’s Death, and by renewed Acts of Faith, present that to God as our *Sacrifice,* in the Memorial of it, which he himself has appointed. By so doing we renew our Covenant with God, and share in the Effects of that Death which he suffered for us. All the antient Liturgies have this as a main Part of the Office, that being mindful of the Death of Christ or commemorating it, they offered up the Gifts.\n\nThis is the Language of *Justin Martyr, Irenaeus, Tertullian, Cyprian,* and of all the following Writers. They do compare this *Sacrifice* to that of *Melchisedec,* who offered *Bread and Wine:* And though the Text imports only his *giving Bread and Wine to Abraham* and his Followers, yet they applied that generally to the Oblation of *Bread and Wine* that was made on the Altar: But this shews that they did not think of any Sacrifice made by the offering up of Christ. It was the Bread and the Wine only which they thought the Priests of the Christian Religion did offer to God. And therefore it is remarkable, that when the Fathers answer the Reproach of the Heathens, who charged them with Irreligion and Impiety for having no *Sacrifices* among them, they never answer it by saying, That they offered up a *Sacrifice* of inestimable Value to God; which must have been the first Answer that could have occurred to a man possessed with the Ideas of the Church of *Rome.* On the contrary, *Justin Martyr* in his Apology says, *They had no other Sacrifices but Prayers and Praises:*[^10] And in his Dialogue with *Trypho* he confesses, That *Christians offer to God Oblations, according to* Malachi’s *Prophecy, when they celebrate the Eucharist,*[^11] *in which they commemorate the Lord*’s *Death.* Both *Athenagoras* and *Minutius Felix* justify the Christians for having no other Sacrifices but pure Hearts, clean Consciences, and a stedfast Faith. *Origen* and *Tertullian* refute the same Objection in the same manner: They set the Prayers of Christians in opposition to all the Sacrifices that were among the Heathens. *Clemens* of *Alexandria,* and *Arnobius,* write in the same strain; and they do all make use of one Topick, to justify their offering no Sacrifices, That God who made all things, and to whom all things do belong, needs nothing from his Creatures. To multiply no more Quotations on this Head; *Julian* in his time objected the same thing to the Christians, which shews that there was then no Idea of a *Sacrifice* among them; otherwise he who knew their Doctrine and Rites, had either not denied so positively as he did, their having Sacrifices; or at least he had shewed how improperly the Eucharist was called one. When *Cyril* of *Alexandria* towards the middle of the Fifth Century came to answer this,[^12] he insists only upon the inward and spiritual Sacrifices that were offered by Christians; which were sutable to a pure and spiritual Essence, such as the Divinity was, to take pleasure in; and therefore he sets that *in opposition to the Sacrifices of Beasts, Birds, and of all other things whatsoever:* Nor does he so much as mention, even in a Hint, the Sacrifice of the Eucharist; which shews that he did not consider that as a Sacrifice that was propitiatory.\n\nThese things do so plainly set before us the Ideas that the First Ages had of this Sacrament, that to one who considers them duly, they do not leave so much as a doubt in this matter. All that they may say in Homilies, or Treatises of Piety, concerning the *Pure Offering* that according to *Malachi* all Christians offered to God in the Sacrament, concerning the Sacrifice, and the unbloody Sacrifice of Christians, must be understood to relate to the Prayers and Thanksgivings that accompanied it, to the Commemoration that was made in it of the Sacrifice offered once upon the Cross, and finally to the Oblation of the Bread and Wine, which they so often compare both to *Abel*’s Sacrifice, and to *Melchisedec*’s offering Bread and Wine.\n\nIt were easy to enlarge further on this Head; and from all the Rituals of the Antients to shew, that they had none of those Ideas that are now in the *Roman* Church. They had but one *Altar* in a Church, and probably but one in a City: They had but one *Communion* in a day at that *Altar:* So far were they from the many *Altars* in every Church, and the many Masses at every Altar, that are now in the *Roman* Church. They did not know what Solitary Masses were, without a Communion. All the Liturgies and all the Writings of the Antients are as express in this matter as is possible. The whole Constitution of their Worship and Discipline shews it. Their Worship concluded always with the Eucharist: Such as were not capabl e of it, as the *Catechumens,* and those who were doing Publick Penance for their Sins, assisted at the more general parts of the Worship; and so much of it was called their *Mass,* because they were dismissed at the Conclusion of it. When that was done, then the Faithful staid, and did partake of the Eucharist; and at the conclusion of it they were likewise dismissed; from whence it came to be called the *Mass of the Faithful.* The great Rigor of Penance was thought to consist chiefly in this, That such Penitents might not stay with the Faithful to communicate. And though this seems to be a Practice begun in the Third Century, yet both from *Justin Martyr* and *Tertullian* it is evident, that all the Faithful did constantly communicate. There is a Canon among those which go under the name of the Apostles,[^13] against such as came and assisted in the other parts of the Service, and did not partake of the Eucharist: The same thing was decreed by the Council of *Antioch:*[^14] And it appears by the *Constitutions,* That a Deacon was appointed to see that no man should go out, and a Subdeacon was to see that no Woman should go out during the Oblation. The Fathers do frequently allude to the Word *Communion,* to shew that the Sacrament was to be common to all. It is true, in St. *Chrysostom*’s time, the Zeal that the Christians of the former Ages had to communicate often, began to slacken; so that they had thin Communions, and few Communicants: against which that Father raises himself with his Pathetick Eloquence, in words which do shew that he had no Notion of Solitary Masses, or of the Lawfulness of them. And it is very evident that the Neglect of the Sacrament in those who came not to it, and the Prophanation of it by those who came unworthily, both which grew very scandalous at that time, set that Holy and Zealous Bishop to many Eloquent and Sublime Strains concerning it, which cannot be understood, without making those Abatements that are due to a copious and *Asiatick* stile, when much inflamed by Devotion.\n\nIn the succeeding Ages we find great Care was taken to suffer none that did not communicate, to stay in the Church, and to see the Mysteries. There is a Rubrick for this in the Office mentioned by *Gregory* the Great.[^15] The Writers of the Ninth Century go on in the same Strain. It was decreed by the Council of *Mentz* in the end of *Charles* the Great’s Reign, That no Priest should say Mass alone; for how could he say, *The Lord be with you,* or, *Lift up your hearts,* if there was no other Person there besides himself? This shews that the practice of Solitary Masses was then begun, but that it was disliked. *Walafridus Strabus* says, That to a lawful Mass it was necessary that there should be a Priest,[^16] together with one to answer, one to offer, and one to communicate. And the Author of *Micrologus,* who is believed to have writ about the End of the Eleventh Century, does condemn Solitary Communions as contrary both to the Practice of the Antients, and to the several parts of the Office: So that till the Twelfth Century it was never allowed of in the *Roman* Church; as to this day it is not practised in any other Communion.\n\nBut then with the Doctrine of Purgatory and Transubstantiation mixt together, the saying of Masses for other Persons, whether alive or dead, grew to be considered as a very meritorious thing, and of great Efficacy: Thereupon great Endowments were made, and it became a Trade. Masses were sold, and a small Piece of Money became their Price: So that a prophane sort of *Simony* was set up, and the holiest of all the Institutions of the Christian Religion was exposed to Sale. Therefore we, in cutting off all this, and in bringing the Sacrament to be according to its first Institution, a Communion, have followed the Words of our Saviour, and the constant Practice of the whole Church for the first Ten Centuries.\n\nSo far all the Articles that relate to this Sacrament have been considered. The variety of the Matter, and the Important Controversies that have arisen out of it, has made it necessary to enlarge with some Copiousness upon the several Branches of it. Next to the Infallibility of the Church, this is the dearest piece of the Doctrine of the Church of *Rome*; and is that in which both Priests and People are better instructed, than in any other Point whatsoever; and therefore this ought to be studied on our side with a Care proportioned to the Importance of it: That so we may govern both our selves and our People aright, in a matter of such Consequence; avoiding with great Caution the Extremes on both hands, both of excessive Superstition on the one hand, and of Prophane Neglect on the other: For the nature of Man is so moulded, that it is not easy to avoid the one, without falling into the other. We are now visibly under the Extreme of Neglect, and therefore we ought to study by all means possible to inspire our People with a just Respect for this Holy Institution, and to animate them to desire earnestly to partake often of it; and in order to that, to prepare themselves seriously to set about it with the Reverence and Devotion, and with those Holy Purposes and Solemn Vows that ought to accompany it.\n\n[^1]: Psal. 141.2. Psal. 51.17.\n[^2]: Hebr. 13.15. Rom. 12.1.\n[^3]: Phil. 4.10.\n[^4]: Heb. 5.10.\n[^5]: Heb. 7.24.\n[^6]: v. 27.\n[^7]: 9. ch. 22. v. 28.\n[^8]: 10. ch. v. 11.\n[^9]: v. 12.\n[^10]: Apol. 2.\n[^11]: Leg. pro Christ. Minut. in Octav. Lib. 8. con. Celsum. Tert. A.-pol. c. 30. Clem. Strom. l. 7. Arnob. lib. 7.\n[^12]: Cyr. Al. lib. 10. cont. Jul.\n[^13]: Can. 9. Apost.\n[^14]: Con. Antioch. Can. 2. Const. Apost. l. 8. cap. 11. Hom. 3. in Ep. ad Eph Lib. 2.\n[^15]: Dialog. Conc. Mogunt. Can. 43.\n[^16]: Walaf. Strab. de rebus Eccles. c. 22."},{"number":32,"title":"Of the Marriage of Priests","part":null,"questions":[],"paragraphs":["32.1"],"clauses":[],"items":[],"text":"> Bishops, Priests, and Deacons, are not commanded by God’s Law either to vow the Estate of Single Life, or to abstain from Marriage: Therefore it is lawful for them, as well as for all Christian Men, to Marry at their own discretion, as they shall judg the same to serve better to Godliness.\n\nThe first Period of this Article, to the word *(Therefore)* was all that was published in King *Edward*’s time. They were content to lay down the Assertion, and left the Inference to be made as a Consequence that did naturally arise out of it. There was not any one Point that was more severely examined at the time of the Reformation than this: For as the irregular Practices and dissolute Lives of both Seculars and Regulars, had very much prejudiced the World against the Celibate of the *Roman* Clergy, which was considered as the occasion of all those Disorders; so on the other hand, the Marriage of the Clergy, and also of those of both Sexes who had taken Vows, gave great Offence. They were represented as Persons that could not master their Appetites, but that indulged themselves in Carnal Pleasures and Interests. Thus as the Scandals of the Unmarried Clergy had alienated the World much from them; so the Marriage of most of the Reformers was urged as an ill Character both of them and of the Reformation; as a Doctrine of Libertinism, that made the Clergy look too like the rest of the World, and involved them in the common Pleasures, Concerns, and Passions of Human Life.\n\nThe Appearances of an Austerity of Habit, of a Severity of Life in watching and fasting, and of avoiding the common Pleasures of Sense, and the Delights of Life that was on the other side, did strike the World, and inclined many to think, that what ill consequences soever *Celibate* produced, yet that these were much more supportable, and more easy to be reformed, than the ill consequences of an unrestrained Permission of the Clergy to marry.\n\nIn treating this matter, we must first consider *Celibate* with relation to the Laws of Christ, and the Gospel; and then with relation to the Laws of the Church. It does not seem contrary to the Purity of the Worship of God, or of Divine Performances, that Married Persons should officiate in them; since by the Law of *Moses* Priests not only might marry, but the Priesthood was tied to descend as an Inheritance in a certain Family. And even the High-Priest, who was to perform the great Function of the Annual Atonement that was made for the Sins of the whole *Jewish* Nation, was to marry, and he derived to his Descendents that Sacred Office. If there was so much as a remote unsutableness between a Married State and Sacerdotal Performances, we cannot imagine that God would by a Law tie the Priesthood to a Family, which by consequence laid an Obligation on the Priests to marry. When Christ chose his Twelve Apostles, some of them were married men; we are sure at least that St. *Peter* was; so that he made no distinction, and gave no preference to the unmarried: Our Saviour did no where charge them to forsake their Wives; nor did he at all represent *Celibate* as necessary to the *Kingdom of Heaven,* or the Dispensation of the Gospel: He speaks indeed of some that brought themselves to the state of Eunuchs for *the sake of the Gospel*;[^1] but in that he left all men at full liberty, by saying, *Let him receive it that is able to receive it*; so that in this every man must judg of himself, by what he finds himself to be. That is equally recommended to all Ranks of men, as they can bear it. St. *Paul* does affirm, That *Marriage is honourable in all*; and to avoid Uncleanness, he says, *It is better to marry than to burn*; and so gives it as a Rule,[^2] That *every man should have his own Wife.* Among all the Rules or Qualifications of Bishops or Priests, that are given in the New Testament, particularly in the Epistles to *Timothy* and *Titus,* there is not a word of the Celibate of the Clergy, but plain Intimations to the contrary,[^3] That they were and might be married. That of *the Husband of one Wife,* is repeated in different places: Mention is also made of the *Wives* and *Children* of the Clergy, Rules being given concerning them; and not a word is so much as insinuated, importing that this was only tolerated in the beginnings of Christianity, but that it was afterwards to cease: On the contrary, the *forbidding to marry,* is given as a Character of the Apostacy of the later times.[^4] We find *Aquila,* when he went about preaching the Gospel, was not only married to *Priscilla,* but that he carried her about with him: Not to insist on that Privilege that St. *Paul* thought he might have claimed, of *carrying about with him a Sister and a Wife, as well as the other Apostles.* And thus the first Point seems to be fully cleared, That by no Law of God the Clergy are debarr’d from Marriage. There is not one word in the whole Scriptures that does so much as hint at it; whereas there is a great deal to the contrary.\n\nMarriage being then one of the Rights of Human Nature, to which so many reasons of different sorts may carry both a wise and a good man, and there being no positive Precept in the Gospel that forbids it to the Clergy; the next question is, Whether it is in the Power of the Church to make a perpetual Law, restraining the Clergy from Marriage? It is certain that no Age of the Church can make a Law to bind succeeding Ages; for whatsoever Power the Church has, she is always in possession of it; and every Age has as much Power as any of the former Ages had. Therefore if any one Age should by a Law enjoin Celibate to the Clergy, any succeeding Age may repeal and alter that Law. For ever since the Inspiration that conducted the Apostles has ceased, every Age of the Church may make or change Laws in all matters that are within their Authority. So it seems very clear, that the Church can make no perpetual Law upon this Subject.\n\nIn the next place it may be justly doubted, Whether the Church can make a Law that shall restrain all the Clergy in any of those Natural Rights in which Christ has left them free. The adding a Law upon this Head to the Laws of Christ, seems to assume an Authority that he has not given the Church. It looks like a pretending to a strain of Purity, beyond the Rules set us in the Gospel; and is plainly the laying a Yoke upon us which must be thought Tyrannical, since the Author of this Religion, who knew best what Human Nature is capable of, and what it may well bear, has not thought fit to lay it on those whom he sent upon a Commission that required a much greater Elevation of Soul, and more Freedom from the Entanglements of Worldly or Domestick Concerns, than can be pretended to be necessary for the standing and settled Offices in the Church. Therefore we conclude, That it were a great Abuse of Church-Power, and a high Act of Tyranny, for any Church, or any Age of the Church, to bar men from the Services in the Church, because they either are married, or intend to keep themselves free to marry, or not, as they please. This does indeed bring the Body of the Clergy more into a Combination among themselves; it does take them in a great measure off from having separated Interests of their own; it takes them out of the Civil Society, in which they have less concern, when they give no Pledges to it. And so in Ages in which the Papacy intended to engage the whole Priesthood into its Interests against the Civil Powers, as the Immunity and Exemptions of the Clergy made them safe in their own Persons, so it was necessary to free them from any such Incumbrances or Appendages by which they might be in the Power or at the Mercy of Secular Princes. This, joined with the belief of their *making God* with a few words, by the virtue of their Character, and of their *forgiving Sin,* was like Armour of Proof, by which they were invulnerable, and by consequence capable of undertaking any thing that might be committed to them. But this may well recommend such a Rule to a Crafty and Designing Body of Men, in which it is not to be denied, that there is a deep and refined Policy; yet we *have not so learned Christ,* nor to *handle the Word of God,* or the Authority that he has trusted to us, *deceitfully.*\n\nAs for the Consequences of such Laws, Inconveniences are on both hands: As long as men are corrupt themselves, so long they will abuse all the Liberties of Human Nature. If not only common Lewdness in all the kinds of it, but even brutal and unnatural Lusts, have been the visible Consequences of the strict Law of Celibate; and if this appears so evident in History that it cannot be denied; we think it better to trust Human Nature with the lawful use of that in which God has not restrained it, than to venture on that which has given occasion to Abominations that cannot be mentioned without horror. As for the Temptation to Covetousness, we think it is neither so great nor so unavoidable upon the one hand, as those monstrous ones are on the other. It is more reasonable to expect Divine Assistances to preserve men from Temptations, when they are using those Liberties which God has left free to them, than when by pretending to a Purity greater than that which he has commanded, they throw themselves into many Snares. It is also very evident, that Covetousness is an effect of Mens Tempers, rather than of their Marriage, since the Instances of a ravenous Covetousness, and of a restless Ambition, in behalf of mens Kindred and Families, hath appeared as often and as scandalously among the *Vnmarried,* as among the *Married Clergy.*\n\nFrom these general Considerations concerning the Power that the Church has to make either a Perpetual or an Universal Law in a thing of this kind; I shall in the next place consider in short, What the Church has done in this matter. In the first Ages of Christianity, *Basilides* and *Saturninus,* and after them, both *Montanus* and *Novatus,* and the Sect of the *Encratites,* condemned Marriage as a state of Libertinism that was unbecoming the Purity required of Christians. Against those we find the Fathers asserted the Lawfulness of Marriage to all Christians, without making a difference between the Clergy and the Laity. It is true, the appearances that were in *Montanus* and his Followers, seem to have engaged the Christians of that Age to strain beyond them in those things that gave them their Reputation: Many of *Tertullian*’s Writings, that Criticks do now see were writ after he was a *Montanist,* which seems not to have been observed in that Age, carry the matter of Celibate so high, that it is no wonder, if considering the Reputation that he had, a Bias was given by these to the following Ages in favour of Celibate. Yet it seemed to give great and just Prejudices against the Christian Religion, if such as had come into the Service of the Church should have forsaken their Wives. It is visible how much Scandal this might have given, and what matter of Reproach it would have furnished their Enemies with, if they could have charged them with this, That men to get rid of their Wives, and of the Care of their Families, went into Orders; that so under a pretence of a higher degree of Sanctity, they might abandon their Families. Therefore great care was taken to prevent this. They were so far from requiring Priests to forsake their Wives, that such as did it upon their entring into Orders, were severely condemned by the Canons that go under the name of the *Apostles.* They were also condemned by the Council of *Gangra* in the Fourth Century, and by that of *Trullo* in the Seventh Age. There are some Instances brought of Bishops and Priests, who are supposed to have married after they were ordained; but as there are only few of those, so perhaps they are not well proved. It must be acknowledged that the general practice was, that men once in Orders did not marry. But many Bishops in the best Ages lived still with their Wives: So did the Fathers both of *Gregory Nazianzen* and of St. *Basil.* And among the Works of *Hilary* of *Poictiers,* there is a Letter writ by him in his Exile to his Daughter *Abra,* in which he refers her to her Mothers Instruction in those things which she by reason of her Age did not then understand; which shews that she was then very young, and so was probably born after he was a Bishop.\n\nSome proposed in the Council of *Nice,*[^5] That the Clergy should depart from their Wives; but *Paphnutius,* though himself unmarried, opposed this as the laying an unreasonably heavy Yoke upon them. *Heliodorus* a Bishop, the Author of the first of those Love-Fables that are now known by the name of *Romances,* being upon that account accused of too much Levity, did in order to the clearing himself of that Imputation, move that Clergymen should be obliged to live from their Wives. Which the Historian says they were not tied to before; for till then Bishops lived with their Wives. So that in those days the living in a married state was not thought unbecoming the Purity of the Sacred Functions. A single Marriage was never objected in bar to a mans being made Bishop or Priest. They did not indeed admit a man to Orders that had been *twice married*; but even for this there was a distinction: If a man had been once married before his Baptism, and was once married after his Baptism, that was reckoned only a single Marriage; for what had been done when in Heathenism, went for nothing: And *Jerome* speaking of Bishops who had been twice married, but by this Nicety were reckoned to be the *Husbands of one Wife,* says, *The number of those of this sort in that time could not be reckoned; and that more such Bishops might be found, than were at the Council of Arimini.* Canons grew to be frequently made against the Marriage of those in Holy Orders; but these were positive Laws made chiefly in the *Roman* and *African* Synods: and since those Canons were so often renewed, we may from thence conclude that they were not well kept. When *Synesius* was ordained Priest, he tells in an Epistle of his, That he declared openly, that he would not live secretly with his Wife, as some did; but that he would dwell publickly with her, and wished that he might have many Children by her. In the *Eastern* Church the Priests are usually married before they are ordained, and continue afterwards to live with their Wives, and to have Children by them, without either Censure or Trouble. In the *Western* Church we find mention made both in the *Gallican* and *Spanish* Synods, of the Wives both of Bishops and Priests; and they are called *Episcopae* and *Presbyterae.* In the *Saxon* times the Clergy in most of the Cathedrals of *England* were openly married: And when *Dunstan,* who had engaged King *Edgar* to favour the Monks, in opposition to the married Clergy, pressed them to forsake their Wives, they refused to do it, and so were turned out of their Benefices, and Monks came in their places. Nor was the Celibate generally imposed on all the Clergy, before *Gregory* the Seventh’s time, in the end of the Eleventh Century. He had great designs for subjecting all Temporal Princes to the Papacy; and in order to that, he intended to bring the Clergy into an entire dependence upon himself, and to separate them wholly from all other Interests but those of the Ecclesiastical Authority: And that he might load the married Clergy with an odious Name, he called them all *Nicolaitans:* Though the accounts that the Antients give us of that Sect, say nothing that related to this matter: But a name of an ill sound goes a great way in an Ignorant Age. The Writers that lived near that time, condemn this severity against the married Clergy, as a new and a rash thing, and contrary to the mind of the holy Fathers; and they tax his rigor in turning them all out. Yet *Lanfranc* among us did not impose the Celibate generally on all the Clergy, but only on those that lived at Cathedrals and in Towns: He connived at those who served in Villages. *Anselm* carried it farther, and imposed it on all the Clergy without exception: Yet he himself laments that unnatural Lusts were become then both common and publick: Of which *Petrus Damiani* made great complaints in *Gregory* the Seventh’s time. *Bernard* in a Sermon preached to the Clergy of *France,* says it was common in his time, and then even *Bishops* with *Bishops* lived in it. The Observation that Abbot *Panormitan* made, of the progress of that horrid Sin, led him to wish that it might be left free to the Clergy to marry, as they pleased. *Pius* the *Second* said that there might have been good reasons for imposing the Celibate on the Clergy, but he believed there were far better reasons for leaving them to their liberty. As a remedy to these more enormous Crimes, Dispensations for Concubinate became so common, that instead of giving scandal by them, they were rather considered as the Characters of Modesty and Temperance: In such Concubinary Priests the World judged themselves safe from Practices on their own Families.\n\nWhen we consider those effects that followed on the imposing the Celibate on the Clergy, we cannot but look on them as much greater evils than those that can follow on the leaving it free to them to marry. It is not to be denied but that on the other hand, the effects of a freedom to marry may be likewise bad: That State does naturally involve men in the cares of Life, in Domestick Concerns, and it brings with it Temptations both to Luxury and Covetousness. It carries with it too great a disposition to heap up Wealth, and to raise Families: and in a word, it makes the Clergy both look too like, and live too like the rest of the World. But when things of this kind are duly balanced, ill effects will appear on both hands: Those arise out of the general Corruption of Human Nature; which does so spread it self, that it will corrupt us in the most innocent and in the most necessary practices. There are Excesses committed in Eating, Drinking, and Sleeping. Our depraved Inclinations will insinuate themselves into us in our best Actions: Even the publick Worship of God and all Devotion receive a taint from them. But we must not take a way those Liberties, in which God has left human Nature free, and engage men to Rules and Methods that put a Violence upon Mankind: This is the less excusable, when we see in Fact what the consequences of such restraints have been for many Ages.\n\nYet after all, though they who *marry, do well*; yet those *who marry not do better,* provided they live chast, and do not *burn.* That man who subdues his Body by fasting and Prayer, by Labour and Study, and that separates himself from the concerns of a Family, that *he may give himself wholly to the ministry of the Word,*[^6] *and to Prayer,* that lives at a distance from the Levities of the World, and in a course of native modesty and unaffected severity, is certainly a burning and shining Light: He is above the World, free from cares and designs, from aspirings, and all those restless Projects which have so long given the World so much scandal: And therefore those who allow themselves the liberty of Marriage, according to the Laws of God and the Church, are indeed engaged in a state of many Temptations; to which if they give way, they lay themselves open to many Censures; and they bring a Scandal on the Reformation for allowing them this Liberty, if they abuse it.\n\nIt remains only to consider how far this matter is altered by Vows; how far it is lawful to make them; and how far they bind when they are made. It seems very unreasonable and tyrannical to put Vows on any, in matters in which it may not be in their power to keep them without sin. No Vows ought to be made, but in things that are either absolutely in our power, or in things in which we may procure to our selves those Assistances that may enable us to perform them. We have a federal Right to the Promises that Christ has made us, of inward Assistances to enable us to perform those Conditions that he has laid on us; and therefore we may vow to observe them, because we may do that which may procure us Aids sufficient for the execution of them. But if men will take up Resolutions that are not within those necessary Conditions, they have no reason to promise themselves such Assistances: And if they are not so absolutely Masters of themselves, as to be able to stand to them without those helps, and yet are not sure that they shall be given them, then they ought to make no Vow in a matter which they cannot keep by their own Natural Strength, and in which they have not any Promise in the Gospel that assures them of Divine Assistances to enable them to keep it. This is therefore a tempting of God, when men pretend to serve him, by assuming a stricter Course of Life than either he has commanded, or they are able to go through with. And it may prove a great Snare to them, when by such rash Vows they are engaged into such a state of Life, in which they live in constant Temptations to Sin, without either Command or Promise, on which they can rest as to the execution of them.\n\nThis is to *lead themselves into Temptation,* in opposition to that which our Saviour has made a Petition of that Prayer which he himself has taught us. Out of this, great distractions of Mind, and a variety of different Temptations may, and probably will arise; and that the rather, because the Vow is made; there being somewhat in our Natures that will always struggle the harder, because they are restrained. It is certain that every man who dedicates himself to the Service of God, ought to try if he can dedicate himself so entirely to it, as to live out of all the Concerns and Entanglements of Life. If he can maintain his Purity in it, he will be enabled thereby to labour the more effectually, and may expect both the greater Success here, and a fuller Reward hereafter. But because both his Temper and his Circumstances may so change, that what is an advantage to him in one part of his Life, may be a snare and an Incumbrance to him in another part of it, he ought therefore to keep this matter still in his own power, and to continue in that *Liberty* in which God has left him *free,* that so he may do as he shall find it to be most expedient for himself, and for the work of the Gospel.\n\nTherefore it is to be concluded, That it is unlawful either to impose, or to make such Vows. And supposing that any have been engaged in them, more perhaps out of the Importunity or Authority of others, than their own choice; then, though it is certainly a Character of a man that shall dwell in God’s holy Hill, That though *he swears to his own hurt, yet he changes not*; he is to consider whether he can keep such a Vow, without breaking the Commandments of God,[^7] or not: If he can, then certainly he ought to have that regard to the Name of God, that was called upon in the Vow, and to the Solemnities of it, and to the Scandals that may follow upon his breaking it, that if he can continue in that state without sinning against God, he ought to do it, and to endeavour all he can to keep his Vow, and preserve his Purity: But if after he has used both Fasting and Prayer, he still finds that the obligation of his Vow is a snare to him, and that he cannot both keep it, and also keep the Commandments of God; then the two Obligations, that of the Law of God, and that of his Vow, happening to stand in one anothers way, certainly the lesser must give place to the greater.[^8] *Herod*’s Oath was ill, and rashly made, but worse kept, when *for his Oath’s sake* he ordered the Head of *John the Baptist* to be cut off. Our Saviour condemns that practice among the *Jews,* of vowing that to the *Corban* or Treasure of the Temple, which they ought to have given to their Parents, and imagining that by such means they were not obliged to take care of them, or to supply them. The obligation to keep the Commandments of God is indispensible, and antecedent to any Act or Vow of ours, and therefore it cannot be made void by any Vow that we may take upon us: And if we are under a Vow which exposes us to Temptations that do often prevail, and that probably will prevail long upon us, then we ought to repent of our rashness in making any such Vow; but must not continue in the observation of it, if it proves to us like the taking Fire into our Bosom, or the handling of Pitch. A Vow that draws many Temptations upon us, that are above our strength to resist them, is certainly much better broken and repented of, than kept. So that to conclude, Celibate is not a matter fit to be the Subject either of a Law or a Vow; every man must consider himself, and what he is able to receive: *He that marries does well, but he that marries not does better.*\n\n[^1]: Matth. 19.10, 11, 12.\n[^2]: Heb. 13.4. 1 Cor. 7.9.\n[^3]: 1 Tim. 3.2, 4, 5, 12.\n[^4]: 1 Tim. 4.3. 1 Cor. 9.5.\n[^5]: Socr. Hist. Eccl. lib. 1. c. 12.\n[^6]: Acts 6.4.\n[^7]: Psal. 15.4.\n[^8]: Matth. 14.9. Matth. 15.5."},{"number":33,"title":"Of Excommunicate Persons, how they are to be avoided","part":null,"questions":[],"paragraphs":["33.1"],"clauses":[],"items":[],"text":"> That person which by open denunciation of the Church, is rightly cut off from the Unity of the Church, and Excommunicate; ought to be taken of the whole multitude of the Faithful as a *Heathen* and a *Publican:* Until he be openly reconciled by penance, and be received into the Church by a Judge that hath Authority thereunto.\n\nAll Christians are obliged to a strict purity and Holiness of Life: And every private man is bound to avoid all unnecessary familiarities with Bad and Vicious men: Both because he may be insensibly corrupted by these, and because the World will be from thence disposed to think that he takes pleasure in such Persons, and in their Vices. What every single Christian ought to set as a Rule to himself, ought to be likewise made the Rule of all Christians, as they are constituted in a Body under Guides and Pastors. And as in general, severe Denunciations ought to be often made of the Wrath and Judgments of God against Sinners; so if any that is called a *Brother,* that is, a Christian, lives in a course of Sin and Scandal, they ought to give warning of such a Person,[^1] to all the other Christians, that they may not so much *as eat with him,* but may *separate* themselves from him.\n\nIn this, private persons ought to avoid the Moroseness and Affectation of saying, *Stand by, for I am holier than thou: If one is overtaken in a fault,*[^2] *then those who are spiritual ought to restore such a one in the spirit of meekness:* Every one considering himself, *lest he be also tempted.* Excessive Rigor will be always suspected of Hypocrisy, and may drive those on whom it falls, either into Despair on the One hand, or into an Unmanageable Licentiousness on the Other.\n\nThe Nature of all Societies must import this, That they have a Power to maintain themselves according to the Design and Rules of their Society. A Combination of men made upon any bottom whatsoever, must be supposed to have a Right to exclude out of their Number, such as may be a Reproach to it, or a Mean to dissolve it: And it must be a main part of the Office and Duty of the Pastors of the Church, to separate the Good from the Bad, to warn the Unruly, and to put from among them wicked persons. There are several Considerations that shew not only the Lawfulness, but the Necessity of such a Practice.\n\nFirst, That the Contagion of an ill Example, and of bad Practices, may not spread too far to the corrupting of others: *Evil communications corrupt good manners.* Their *Doctrines will eat and spread as a Gangrene.*[^3] And therefore in order to the preserving the purity of those who are not yet corrupted, it may be necessary to *note* such persons, and to *have no company with them.*\n\nA Second Reason relates to the persons themselves, that are so separated, that they may be *ashamed:*[^4] That they may be thus *pulled out of the fire* by the terror of such a proceeding, which ought to be done by *Mourning* over them, Lamenting their Sins, and Praying for them.\n\nThe Apostles made use even of those extraordinary Powers that were given to them for this end. St. *Paul* delivered *Hymenaeus* and *Alexander* unto *Satan, that they might learn not to blaspheme.* And he ordered that the incestuous person at *Corinth, should be delivered to Satan for the destruction of the flesh, that the Spirit might be saved in the day of the Lord Jesus.* Certainly a Vicious indulgence to Sinners is an encouragement to them to live in Sin: whereas when others about them try all methods for their Recovery, and Mourn for those Sins in which they do perhaps Glory, and do upon that withdraw themselves from all Communication with them, both in Spirituals, and as much as may be in Temporals likewise; this is one of the last means that can be used, in order to the reclaiming of them.\n\nAnother Consideration is the Peace and the Honour of the Society. S. *Paul* wished that *they were cut off that troubled the Churches.*[^5] Great care ought to be taken that *the Name of God and his Doctrine be not blasphemed,* and to give no occasion to the Enemies of our Faith to reproach us; as if we designed to make Parties, to promote our own Interests, and to turn Religion to a Faction: Excusing such as adhere to us in other things, though they should break out into the most scandalous Violations of the greatest of all the Commandments of God. Such a behaviour towards Excommunicated persons, would also have this further good Effect; It would give great Authority to that Sentence, and fill mens minds with the Awe of it, which must be taken off, when it is observed that men converse familiarly with those that are under it.\n\nThese Rules are all founded upon the Principles of Societies, which as they associate upon some common designs, so in order to the pursuing those, must have a power to separate themselves from those who depart from them.\n\nIn this Matter there are Extremes of both hands to be avoided: Some have thought, that because the Apostles have in general declared such persons to be *accursed,*[^6] or under an *Anathema, who preach another Gospel*; and *such as love not the Lord Jesus, to be Anathema Maranatha,* which is generally understood to be a total cutting off, never to be admitted till *the Lord comes*; that therefore the Church may still put men under an *Anathema,* for holding such unsound Doctrines, as they think make the Gospel to become another, in part at least, if not in whole; and that she may thereupon, in imitation of another practice of the Apostles, deliver them over *unto Satan,* casting them out of the protection of Christ, and abandoning them to the Devil: Reckoning that the *cutting them off* from the Body of Christ, is really the exposing them to the Devil, who goes about as a Roaring Lion seeking whom he may devour. But with what Authority soever the Apostles might upon so great a matter, as the *changing the Gospel,* or the *not loving the Lord Jesus,* denounce an *Anathema*; yet the applying this which they used so seldom, and upon such great occasions, to every Opinion, after a Decision is made in it, as it has carried on the Notion of the Infallibility of the Church, so it has laid a Foundation for much Uncharitableness, and many Animosities: It has widened Breaches, and made them incurable. And unless it is certain that the Church which has so decreed, cannot err, it is a bold assuming of an Authority to which no fallible Body of men can have a Right. That *delivery unto Satan* was visibly an act of a miraculous Power lodged with the Apostles: For as they struck some *blind* or *dead,* so they had an Authority of letting loose Evil Spirits on some to haunt and terrify, or to punish and plague them; that a desperate Evil might be cured by an extreme Remedy. And therefore the Apostles never reckon this among the Standing Functions of the Church: Nor do they give any Charge or Directions about it. They used it themselves, and but seldom. It is true that S. *Paul* being carried by a just zeal against the Scandal which the incestuous person at *Corinth* had cast upon the Christian Religion, did adjudg him to this severe degree of Censure: But he *judged* it, and did only order the *Corinthians* to publish it, as coming from him, *with the power of our Lord Jesus Christ:* That so the thing might become the more publick, and that the effects of it might be the more conspicuous. The Primitive Church, that being nearest the Fountain did best understand the Nature of Church-Power, and the Effects of her Censures, thought of nothing in this matter but of denying to suffer Apostates, or rather scandalous persons, to mix with the rest in the Sacrament, or in other parts of Worship. They admitted them upon the profession of their Repentance, by an imposition of Hands, to share in some of the more general parts of the Worship, and even in these they stood by themselves, and at a distance from the rest: And when they had passed through several Degrees in that state of Mourning, they were by steps received back again to the Communion of the Church. This agrees well with all that was said formerly, concerning the Nature and the Ends of Church-Power; *Which was given for edification, and not for destruction.*[^7] This is suitable to the designs of the Gospel, both for preserving the Society pure, and for reclaiming those who are otherwise like to be carried away by the *Devil in his snare.* This is to *admonish* Sinners as *Brethren,* and not to use them as Enemies: Whereas the other method looks like a power that designs *Destruction* rather than *Edification,* especially when the Secular Arm is called in, and that Princes are required under the Penalties of Deposition, and losing their Dominions, to extirpate and destroy, and that by the cruellest sort of Death, all those whom the Church doth so Anathematize.\n\nWe do not deny but that the form of denouncing or declaring *Anathemas* against Heresies and Hereticks is very Antient. It grew to be a Form expressing horror, and was applied to the Dead as well as to the Living. It was understood to be a *cutting* such Persons off from the Communion of the Church: if they were still alive, they were not admitted to any Act of Worship: if they were dead, their Names were not to be read at the Altar among those who were then commemorated. But as heat about Opinions encreased, and some lesser matters grew to be more valued then the weightier things both of Law and Gospel; so the adding *Anathemas* to every point, in which men differed from one another, grew to be a common practice, and swelled up at last to such a pitch, that in the Council of *Trent* a whole Body of Divinity was put into Canons, and an *Anathema* was fastened to every one of them. The *delivering to Satan* was made the common Form of Excommunication; an Act of Apostolical Authority being made a Precedent for the standing practice of the Church. Great Subtilties were also set on foot concerning the force and effect of Church-Censures. The straining this matter too high, has given occasion to extremes on the other hand. If a man is condemned as an Heretick, for that which is no Heresy, but is an Article founded on the Word of God, his Conscience is not at all concerned in any such Censure. Great Modesty and Decency ought indeed to be shewed by private persons, when they dispute against publick Decisions: But unless the Church is Infallible, none can be bound to implicit Faith, or blind Submission. Therefore an *Anathema* ill founded, cannot hurt him against whom it is thundred. If the Doctrine upon which the Censures and Denunciations of the Church are grounded is true, and if it appears so to him that sets himself against it, he who thus *despises* the Pastors of the Church, *despises* Christ: In whose Name, and by whose Authority they are acting. But if he is still under Convictions of his being in the right, when he is indeed in the wrong, then he is in a state of Ignorance, and his Sins are Sins of Ignorance, and they will be judged by that God w ho knows the sincerity of all mens Hearts, and sees into their secretest Thoughts, how far the Ignorance is wilful and affected, and how far it is sincere and invincible.\n\nAnd as for those Censures that are founded upon the Proofs that are made of certain Facts that are scandalous, either the person on whom they are charged, knows himself to be really guilty of them, or that he is wronged, either by the Witnesses, or the Pastors, and Judges: If he is indeed guilty, he ought to consider such Censures as the Medicinal Provisions of the Church against Sin: He ought to submit to them, and to such Rebukes and Admonitions, to such publick Confessions, and other Acts of Self-Abasement,[^8] by which he may be recovered out of *the snare of the Devil*; and may repair the publick Scandal that he has brought upon the Profession of Christianity, and recover the honour of it, which he has blemisht as far as lies in him.\n\nThis is the *submitting to those that are over him, and the obeying them as those that watch for his soul, and that must give an account of it.* But if, on the other hand,[^9] any such person is run down by Falshood and Calumny, he must submit to that Dispensation of God’s Providence that has suffered such a load to be laid upon him: He must not betray his Integrity, he ought to commit his way to God, and to bear his burden patiently. Such a Censure ought not at all to give him too deep an inward concern: For he is sure it is ill founded, and therefore it can have no effect upon his Conscience. God, who knows his Innocence, will acquit him, though all the World should condemn him. He must indeed submit to that separation from the Body of Christians: But he is safe in his secret Appeals to God, who sees not as man sees, but judges righteous Judgment: And such a Censure as this cannot be bound in Heaven.\n\nIn the pronouncing the Censures of the Church, great care and tenderness ought to be used; for men are not to be rashly *cut off* from the Body of Christ; nothing but a wilful Obstinacy in Sin, and a deliberate Contempt of the Rules and Orders of the Church, can justify this Extremity. Scandalous Sinners may be brought under the Medicinal Cure of the Church, and the Offender may be denied all the Privileges of Christians, till he has repaired the Offence that he has given. Here another Extreme has been run into by men, who being jealous of the Tyranny of the Church of *Rome,* have thought that the World could not be safe from that, unless all Church-Power were destroyed: They have thought that the Ecclesiastical Order is a Body of Men bound by their Office to preach the Gospel, and to offer the Sacraments to all Christians; but that as the Gospel is a Doctrine equally offered to all, in which every man must make the particular Application of the Promises, the Comforts, and the Terrors of it to himself, as he will answer it to God; so they imagin that the Sacraments are in the same promiscuous manner to be offered to all Persons; and that every man is to *try and examine himself,* and so to partake of them; but that the Clergy have no Authority to deny them to any Person, or to put marks of distinction, or of Infamy on men: And that therefore the Antient Discipline of the Church did arise out of a mutual Compromise of Christians, who in times of Misery and Persecution submitted to such Rules as seemed necessary in that state of things; but that now all the Authority that the Church hath, is founded only on the Law of the Land, and is still subject to it. So that what Changes or Alterations are appointed by the Civil Authority, must take place, in bar to any Laws and Customs of the Church, how Antient or how Universal soever they may be.\n\nIn answer to this, it is not to be denied, but that the degrees and extent of this Authority, the methods and the management of it, were at first framed by common consent. In the times of Persecution the Laity who embraced the Christian Religion, were to the Church instead of the Magistrate. The whole concerns of Religion were supported and protected by them; and this gave them a Natural Right to be consulted with in all the decisions of the Church. The *Brethren* were called to join with the *Apostles* and *Elders* in that great Debate concerning the Circumcision of the *Gentiles,* which was settled at *Jerusalem*; and of such Practices we find frequent mention in St. *Cyprian*’s Epistles: The more Eminent among the Laity were then naturally the Patrons of the Churches. But when the Church came under the Protection of Christian Princes and Magistrates, then the Patronage and Protection of it fell to them, upon whom the Peace and Order of the World depended. Yet though all this is acknowledged, we see plainly, that in the New Testament there are many general Rules given for the Government and Order of the Church. *Timothy* and *Titus* were appointed to *ordain,* to *admonish,* and *rebuke,* and that *before all.* The Body of the Christians is required to *submit* themselves to them, and to *obey* them; which is not to be carried to an indefinite and boundless degree, but must be limited to that Doctrine which they were to teach, and to such things as depended upon it, or tended to its Establishment and Propagation. From these general Heads we see just grounds to assert such a Power in the Pastors of the Church, as is for *Edification,* but not for *Destruction:* and therefore here is a Foundation of Power laid down; though it is not to be denied but that in the application of it, such Prudence and discretion ought to be used, as may make it most likely to attain those Ends for which it is given.\n\nA general Consent in time of Persecution was necessary; otherwise too indiscreet a Rigor might have pulled down that which ought to have been built up. If in a broken state of things a common Consent ought to be much endeavoured and staid for, this is much more necessary in a regular and settled time, with relation to the Civil Authority, under whom the whole Society is put, according to its Constitution. But it can never be supposed that the Authority of the *Pastors of the Church,* is no other than that of a Lawyer or a Physician to their Clients, who are still at their liberty, and are in no sort bound to follow their directions. In particular Advices with relation to their private Concerns, where no general Rules are agreed on, an Authority is not pretended to; and these may be compared to all other Advices, only with this difference, That the *Pastors* of the Church *watch over the Souls of their people, and must give an account of them.* But when things are grown into Method, and general Rules are settled, there the consideration of Edification and Unity, and of maintaining Peace and Order, are such sacred Obligations on every one that has a true regard to Religion, that such as despise all this, may be well look’d on as *Heathens* and *Publicans*; and they are so much worse than they, as a secret and well-disguised Traytor is much more dangerous than an open professed Enemy. And though these Words of our Saviour, of *telling the Church,* may perhaps not be so strictly applicable to this matter, in their primary sense,[^10] as our Saviour first spoke them; yet the Nature of things, and the Parity of Reason, may well lead us to conclude, That though those Words did immediately relate to the composing of private differences, and of delating intractable persons to the Synagogues, yet they may be well extended to all those publick Offences which are injuries to the whole Body; and may be now applied to the Christian Church, and to the Pastors and Guides of it, though they related to the Synagogue when they were first spoken.\n\nIt is therefore highly congruous both to the whole Design of the Christian Religion, and to many Passages in the New Testament, that there should be Rules set for censuring Offenders, that so they may be reclaimed, or at least ashamed, and that others may fear: And as the final Sentence of every Authority whatsoever, must be the cutting off from the Body all such as continue in a wilful disobedience to the Laws of the Society; so if any who call themselves Christians, will live so as to be a Reproach to that which they profess, they must be cut off and cast out; for if there is any sort of Power in the Church, it must terminate in this. This is the last and highest act of their Authority; it is like Death or Banishment by the Civil Power, which are not proceeded to but upon great occasions, in which milder Censures will not prevail, and where the general good of the Society requires it: So *casting out* being the last Act of Church-Power, like a Parent’s disinheriting a Child, it ought to be proceeded in with that slowness, and upon such considerations as may well justify the Rigor of it. A wilful Contempt of Order and Authority, carries virtually in it every other Irregularity; because it dissolves the Union of the Body, and destroys that Respect by which all the other ends of Religion are to be artained; and when this is deliberate and fixed, there is no other way of proceeding but by *cutting off* those who are so refractory, and who set such an ill Example to others.\n\nIf the Execution of this should happen to fall under great Disorders, so that many scandalous Persons are not censured, and a promiscuous multitude is suffered to break in upon the most Sacred Performances, this cannot justify private Persons, who upon that do withdraw from the Communion of the Church: For after all that has been said, the Divine Peecept is to every man, to *try and examine himself,* and not to *try* and censure others. All Order and Government are destroyed, if private Persons take upon them to judg and censure others; or to separate from any Body, because there are Abuses in the use of this Authority.\n\nPrivate Confession in the Church of *Rome* had quite destroyed the Government of the Church, and superseded all the Antient Penitentiary Canons; and the Tyranny of the Church of *Rome* had set many Ingenious Men on many subtle Contrivances, either to evade the Force of those Canons, to which some regard was still preserved, or to maintain the Order of the Church, in opposition to the Appeals that were made to *Rome:* And while some pretended to subject all things to the Papal Authority, others studied to keep up the Antient Rules. The Encroachments that the Temporal and Spiritual Courts ware making upon one another, occasioned many Disputes; which being managed by such subtle men as the Civilians and Canonists were, all this brought in a great variety of Cases and Rules into the Courts of the Church: So that instead of the first Simplicity which was evident in the Constitution of the Church, not only for the first Three Centuries, but for a great many more that came afterwards, there grew to be so much Practice, and so many Subterfuges in the Rules and manner of proceeding of those Courts, that the Church has long groaned under it, and has wished to see that effected, which was designed in the beginnings of the Reformation. The Draught of a Reformation of those Courts is still extant; that so instead of the Intricacies, Delays, and other Disorders that have arisen from the Canon Law, we might have another short and plain Body of Rules; which might be managed, as antiently, by Bishops, with the Assistance of their Clergy. But though this is not yet done, and that by reason of it *the Tares grow up with the Wheat,* we ought to *let them grow together,* till the great Harvest comes, or at least till a proper *Harvest* may be given the Church by the Providence of God; in which the good may be distinguished and separated from the bad, without endangering the Ruin of all; which must certainly be the effect of Peoples falling indiscreetly to this, before the time.\n\n[^1]: 1 Cor. 5.11.\n[^2]: Gal. 6.1.\n[^3]: 2 Tim. 2.17. 2 Thess. 3.14.\n[^4]: Jude 23 v. 1 Cor. 5.2, 5, 7. 2 Cor. 2.1, 2, 3. 1 Tim. 1.20.\n[^5]: Gal. 5.12.\n[^6]: 1 Cor. 16.22.\n[^7]: 2 Cor. 10.8.\n[^8]: 2 Tim. 2.26.\n[^9]: Heb. 13.17.\n[^10]: Matt. 18.17."},{"number":34,"title":"Of the Traditions of the Church","part":null,"questions":[],"paragraphs":["34.1","34.2"],"clauses":[],"items":[],"text":"> It is not necessary that Traditions and Ceremonies be in all places one, or utterly like, for at all times they have been diverse, and may be changed according to the diversity of Countries and mens manners, so that nothing be ordained against God’s Word. Whosoever through his private Judgment, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, ought to be rebuked openly (that others may fear to do the like) as one that offendeth against the common Order of the Church, and hurteth the Authority of the Magistrate and woundeth the Consciences, of weak Brethren.\n>\n> Every particular or National Church hath Authority to ordain, change, and abolish Ceremonies or Rights of the Church, ordained only by mens Authority; so that all things be done to edifying.\n\nThis Article consists of two Branches: The first is, That the Church hath Power to appoint such Rites and Ceremonies as are not contrary to the Word of God; and that private Persons are bound to conform themselves to their Orders. The second is, That it is not necessary that the whole Church should meet to determine such maters; the Power of doing that being in every National Church, which is fully empowr’d to take care of it self; and no Rule made in such matters is to be held unalterable, but may be changed upon occasion.\n\nAs to the first, it hath been already considered, when the first words of the Twentieth Article were explained. There the Authority of the Church in matters indifferent was stated and proved. It remains now only to prove, That private Persons are bound to conform themselves to such Ceremonies, especially when they are also enacted by the Civil Authority. It is to be considered, That the Christian Religion was chiefly designed to raise and purify the Nature of man, and to make Human Society perfect; now Brotherly Love and Charity does this more than any one Virtue whatsoever: It raises a man to the Likeness of God; it gives him a Divine and Heavenly Temper within himself, and creates the tenderest Union and firmest Happiness possible among all the Societies of Men. Our Saviour has so enlarged the Obligation to it, as to make it by the Extent he has given it, *a great and new Commandment,* by which all the World may be able to know and distinguish his Followers from the rest of Mankind: And as all the Apostles insist much upon this in every one of their Epistles, not excepting the shortest of them; so St. *John,* who writ last of them, has dwelt more fully upon it than upon any other Duty whatsoever. Our Saviour did particularly intend that his Followers should be associated into one Body, and join together in order to their keeping up and inflaming their mutual Love; and therefore he delivered his Prayer to them *all* in the Plural, to shew that he intended that they should use it in a Body: He appointed Baptism as the way of receiving men into *this Body,* and the Eucharist as a joint Memorial that the *Body* was to keep up of his Death. For this end he appointed Pastors to teach and keep his Followers in a Body: And in his last and longest Prayer to the Father, he repeats this, That *they might be one*; That *they might be kept in one* (Body), *and made perfect in one,* in five several Expressions;[^1] which shews both how necessary a part of his Religion he meant this should be, and likewise intimates to us the danger that he foresaw, of his Followers departing from it; which made him intercede so earnestly for it. One Expression that he has of this Union, shews how entire and tender he intended that it should be; for he prayed that the Union might be such as that between *the Father and himself* was. The Apostles use the Figure of a *Body* frequently, to express this Union; than which nothing can be imagined that is more firmly knit together, and in which all the parts do more tenderly sympathize with one another.\n\nUpon all these considerations we may certainly gather, That the dissolving this Union, the dislocating this Body, and the doing any thing that may extinguish the Love and Charity by which Christians are to be made so happy in themselves, and so useful to one another, and by which the Body of Christians grows much the firmer and stronger, and shines more in the World; that, I say, the doing this upon slight grounds, must be a Sin of a very high nature. Nothing can be a just Reason either to carry men to it, or justify them in it, but the imposing on them unlawful Terms of Communion; for in that case it is certain that *we must obey God rather than man*; that we must *seek Truth and Peace* together;[^2] and that the rule of *keeping a good Conscience in all things,* is laid thus, To do it first *towards God, and then towards man.* So that a Schism that is occasioned by any Church’s imposing unlawful Terms of Communion, lies at their door who impose them, and the Guilt is wholly theirs. But without such a necessity, it is certainly both in its own nature, and in its consequences, one of the greatest of Sins, to create needless Disturbances in a Church, and to give occasion to all that alienation of Mind, all those rash Censures, and unjust Judgments that do arise from such Divisions. This receives a very great Aggravation, if the Civil Authority has concurred by a Law to enjoyn the Observance of such indifferent things; for to all their lawful Commands we owe an Obedience, *not only for fear, but for conscience sake*; since the Authority of the Magistrate is chiefly to be imployed in such matters.[^3] As to things that are either commanded or forbidden of God, the Magistrate has only the Execution of these in his hands; so that in those, his Laws are only the Sanctions and Penalties of the Laws of God. The Subject-matter of his Authority is about things which are of their own nature indifferent, but that may be made fit and proper means for the maintaining of Order, Union, and Decency in the Society: And therefore such Laws as are made by him in those things, do certainly bind the Conscience, and oblige the Subjects to Obedience. Disobedience does also give Scandal to the weak. *Scandal* is a *Block* or *Trap* laid in the way of another, by which he is made to stumble and fall. So this Figure of giving Scandal, or the laying a stumbling-block in our Brother’s way, is applied to our doing of such Actions as may prove the occasions of Sin to others. Every man according to the influence that his Example or Authority may have over others, who do too easily and implicitely follow him, becomes thereby the more capable of giving them *Scandal*; that is, of drawing them after him to commit many Sins: And since men are under Fetters, according to the Persuasions that they have of things; he who thinks a thing sinful, does sin if he does it, as long as he is under that apprehension; because he deliberately ventures on that which he thinks offends God; even while he *doubts of it,* or makes a *distinction* between Meats, (for the word rendered *doubts,*[^4] signifies also the *making a difference) he is damned* (that is, self-condemned, as acting against his own sense of things) if he does it. Another ma n that has larger Thoughts and clearer Ideas, may see that there is no sin in an Action, about which others may be still in doubt, and so upon his own account he may certainly do it: But if he has reason to believe that his doing that may draw others, who have not such clear Notions, to do it after his Example, they being still in doubt as to the Lawfulness of it, then he gives *Scandal,* that is, he lays a stumbling-block in their way if he does it, unless he lies under an Obligation from some of the Laws of God, or of the Society to which he belongs, to do it. In that case he is bound to obey; and he must not then consider the Consequences of his Actions; of which he is only bound to take care, when he is left to himself, and is at full liberty to do, or not to do, as he pleases.\n\nThis explains the Notion of *Scandal,* as it is used in the Epistles: For there being several doubts raised at that time, concerning the Lawfulness or Obligation of observing the *Mosaical* Law, and concerning the Lawfulness of eating Meats offered to Idols; no general Decision was made, that went through that matter; the Apostles having only decreed that the Mosaical Law was not to be imposed on the *Gentiles,* but not having condemned such as might of their own accord have observed some parts of that Law, Scruples arose about this; and so here they gave great Caution against the laying a *Stumbling-block* in the way of their Brethren.[^5] But it is visible from this, that the fear of giving Scandal does only take place where matters are free, and may be done or not done. But when Laws are made, and an Order is settled, the fear of giving Scandal lies all on the side of Obedience: For a man of weight and Authority, when he does not obey, gives Scruples and Jealousies to others, who will be apt to collect from his Practice, that the thing is unlawful: He who does not conform himself to settled Orders, gives occasion to others who see and observe him, to imitate him in it; and thus he lays a Scandal or Stumbling-block in their way; and all the sins which they commit through their excessive Respect to him, and imitation of him, are in a very high degree to be put to his account, who gave them such occasion of falling.\n\nThe Second Branch of this Article is against the Unalterableness of Laws made in matters indifferent; and it asserts the Right of every National Church to take care of it self. That the Laws of any one Age of the Church cannot bind another, is very evident from this, That all Legislature is still entire in the hands of those who have it. The Laws of God do bind all men at all times; but the Laws of the Church, as well as the Laws of every State, are only Provisions made upon the present state of things, from the fitness or unfitness that appears to be in them for the great Ends of Religion, or for the Good of Mankind. All these things are subject to alteration, therefore the Power of the Church is in every Age entire, and is as great as it was in any one Age since the days in which she was under the Conduct of men immediately Inspired. So there can be no unalterable Laws in matters indifferent. In this there neither is nor can be any Controversy.\n\nAn obstinate adhering to things, only because they are antient, when all the ends for which they were at first introduced, do cease, is the limiting the Church in a point in which she ought still to preserve her Liberty: She ought still to pursue those great Rules in all her Orders, of doing all things to *Edification,* with *Decency,* and for *Peace.* The only question that can be made in this matter, is, Whether such general Laws as have been made by greater Bodies, by General Councils for instance, or by those Synods whose Canons were received into the Body of the Canons of the Catholick Church; whether these, I say, may be altered by National Churches? Or whether the Body of Christians is so to be reckoned one Body, that all the Parts of it are bound to submit in matters indifferent, to the Decrees of the Body in general? It is certain that all the Parts of the Catholick Church ought to hold a Communion one with another, and mutual Commerce and Correspondence together; but this difference is to be observed between the Christian and the *Jewish* Religion, that the one was tied to one Nation, and to one place, whereas the Christian Religion is universal, to be spread to all Nations, among People of different Climates and Languages, and of different Customs and Tempers; and therefore since the Power in indifferent matters is given the Church only in order to Edification, every Nation must be the proper Judg of that within it self. The *Roman* Empire, though a great Body, yet was all under one Government; and therefore all the Councils that were held while that Empire stood, are to be considered only as National Synods, under one Civil Policy. The Christians of *Persia, India,* or *Ethiopia,* were not subject to the Canons made by them, but were at full liberty to make Rules and Canons for themselves. And in the Primitive Times we see a vast diversity in their Rules and Rituals. They were so far from imposing general Rules on all, that they left the Churches at full liberty: Even the Council of *Nice* made very few Rules: That of *Constantinople* and *Ephesus* made fewer: And though the Abuses that were growing in the Fifth Century, gave occasion to the Council of *Calcedon* to make more Canons, yet the number of these is but small; so that the Tyranny of subjecting particular Churches to Laws that might be inconvenient for them, was not then brought into the Church.\n\nThe Corruptions that did afterwards overspread the Church, together with the Papal Usurpations, and the New *Canon Law* that the Popes brought in, which was totally different from the old one, had worn out the remembrance of all the Antient Canons; so it is not to be wondred at, if they were not much regarded at the Reformation. They were quite out of practice, and were then scarce known. And as for the Subordination of Churches and Sees, together with the Privileges and Exemptions of them, these did all flow from the Divisions of the *Roman* Empire into Dioceses▪ and Provinces, out of which the Dignity and the Dependances of their Cities did arise.\n\nBut now that the *Roman* Empire is gone, and that all the Laws which they made are at an end, with the Authority that made them; it is a vain thing to pretend to keep up the Antient Dignities of *Sees*; since the Foundation upon which that was built, is sunk and gone. Every Empire, Kingdom, or State, is an entire Body within it self. The Magistrate has that Authority over all his Subjects, that he may keep them all at home, and hinder them from entring into any Consultations or Combinations, but such as shall be under his Direction: He may require the Pastors of the Church under him to consult together about the best methods for carrying on the Ends of Religion; but neither he nor they can be bound to stay for the concurrence of other Churches. In the way of managing this, every Body of Men has somewhat peculiar to it self; and the Pastors of that Body are the properest Judges in that matter. We know that the several Churches, even while under one Empire, had great varieties in their Forms, as appears in the different Practices of the *Eastern* and *Western* Churches: And as soon as the *Roman* Empire was broken, we see this Variety did increase. The *Gallican* Churches had their *Missals* different from the *Roman:* And some Churches of *Italy* followed the *Ambrosian.* But *Charles the Great,* in compliance with the desires of the Pope, got the *Gallican* Churches to depart from their own Missals, and to receive the *Roman*; which he might the rather do, intending to have raised a New Empire; to which a Conformity of Rights might have been a great Step. Even in this Church there was a great Variety of Usages, which perhaps were begun under the Heptarchy, when the Nation was subdivided into several Kingdoms.\n\nIt is therefore suitable to the Nature of Things, to the Authority of the Magistrate, and to the Obligations of the Pastoral Care, That every Church should act within her self as an entire and independent Body. The Churches owe only a Friendly and Brotherly Correspondence to one another; but they owe to their own Body, Government and Direction, and such Provisions and Methods as are most likely to promote the great Ends of Religion, and to preserve the Peace of the Society both in Church and State. Therefore we are no other way bound by Antient Canons but as, the same reason still subsisting, we may see the same cause to continue them that there was at first to make them.\n\nOf all the Bodies of the World, the Church of *Rome* has the worst Grace to reproach us for departing in some Particulars from the Antient Canons, since it was her ill Conduct that had brought them all into desuetude: And it is not easy to revive again Antiquated Rules, even though there may be good reason for it, when they fall under that tacit Abrogation which arises out of a long and general disuse of them.\n\n[^1]: Joh. 17.11, 21, 22, 23.\n[^2]: Acts 24.16.\n[^3]: Rom. 13.3.\n[^4]: Rom. 14.23.\n[^5]: Ver. 13."},{"number":35,"title":"Of Homilies","part":null,"questions":[],"paragraphs":["35.1","35.2"],"clauses":[],"items":[],"text":"> The Second Book of Homilies, the several Titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these Times; as doth the Former Book of Homilies, which were set forth in the Time of *Edward* the Sixth: and therefore we judg them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the People.\n>\n> The Names of the Homilies.\\\n> *1. Of the right use of the Church.*\\\n> *2. Against Peril of Idolatry.*\\\n> *3. Of repairing and keeping clean of Churches.*\\\n> *4. Of Good Works. First, Of Fasting.*\\\n> *5. Against Gluttony and Drunkenness.*\\\n> *6. Against Excess of Apparel.*\\\n> *7. Of Prayer.*\\\n> *8. Of the Place and time of Prayer.*\\\n> *9. That common Prayers and Sacraments ought to be ministred in a known tongue.*\\\n> *10. Of the reverent estimation of God’s Word.*\\\n> *11. Of Alms-doing.*\\\n> *12. Of the Nativity of Christ.*\\\n> *13. Of the Passion of Christ.*\\\n> *14. Of the Resurrection of Christ.*\\\n> *15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ.*\\\n> *16. Of the Gifts of the Holy Ghost.*\\\n> *17. For the Rogation-days.*\\\n> *18. Of the state of Matrimony.*\\\n> *19. Of Repentance.*\\\n> *20. Against Idleness.*\\\n> *21. Against Rebellion.*\n\nAt the time of the Reformation, as there could not be found at first a sufficient Number of Preachers to instruct the whole Nation; so those that did comply with the changes which were then made, were not all well-affected to them: so that it was not safe to trust this matter to the Capacity of the one side, and to the Integrity of others. Therefore to supply the Defects of some, and to oblige the rest to teach according to the *Form of sound Doctrine,* there were two Books of Homilies prepared; the first was published in King *Edward*’s time; the second was not finished till about the time of his Death; so it was not published before Queen *Elizabeth*’s time. The Design of them was to mix Speculative Points with Practical matters: Some explain the Doctrine, and others enforce the Rules of Life and Manners. These are plain and short Discourses, chiefly calculated to possess the Nation with a Sense of the Purity of the Gospel, in opposition to the Corruptions of Popery; and to reform it from those crying Sins that had been so much connived at under Popery, while men knew the Price of them, how to compensate for them, and to redeem themselves from the Guilt of them, by Masses and Sacraments, by Indulgences and Absolutions.\n\nIn these Homilies the Scriptures are often applied as they were then understood; not so critically as they have been explained since that time. But by this Approbation of the two Books of Homilies, it is not meant that every Passage of Scripture, or Argument that is made use of in them, is always convincing, or that every Expression is so severely worded, that it may not need a little Correction or Explanation: All that we profess about them, is only that they *contain a godly and wholesom Doctrine* ▪ This rather relates to the main Importance and Design of them, than to every Passage in them. Though this may be said concerning them, That considering the Age they were written in, the Imperfection of our Language, and some lesser Defects, they are Two very extraordinary Books. Some of them are better writ than others, and are equal to any thing that has been writ upon those Subjects since that time. Upon the whole matter, every one who subscribes the Articles, ought to read them, otherwise he subscribes a Blank▪ he approves a Book implicitely, and binds himself to read it, as he may be required, without knowing any thing concerning it. This Approbation is not to be stretched so far, as to carry in it a special Assent to every Particular in that whole Volume; but a man must be persuaded of the main of the Doctrine that is taught in them.\n\nTo instance this in one particular; since there are so many of the Homilies that charge the Church of *Rome* with *Idolatry,* and that from so many different Topicks, no man who thinks that Church is not guilty of *Idolatry,* can with a good Conscience subscribe this Article, That the Homilies *contain a good and wholesom Doctrine, and necessary for these times*; for according to his sense they contain a false and an uncharitable Charge of *Idolatry* against a Church that they think is not guilty of it; and he will be apt to think that this was done to heighten the Aversion of the Nation to it: Therefore any who have such favourable thoughts of the Church of *Rome* are bound by the force of that Persuasion of theirs, not to sign this Article, but to declare against it, as the authorizing of an Accusation against a Church, which they think is ill grounded, and is by consequence both unjust and uncharitable.\n\nBy *necessary for these times,* is not to be meant, that this was a Book fit to serve a Turn; but only that this Book was necessary at that time, to instruct the Nation aright, and so was of great use then: But though the Doctrine in it, if once true, must be always true, yet it will not be always of the same necessity to the People. As for Instance; There are many Discourses in the Epistles of the Apostles, that relate to the Controversies then on foot with the Judaizers, to the Engagements the Christians then lived in with the Heathens, and to those Corrupters of Christianity that were in those days. Those Doctrines were necessary for that time; but though they are now as true as they were then, yet since we have no Commerce either with *Jews* or *Gentiles,* we cannot say that it is as necessary for the present time to dwell much on those matters, as it was for that time to explain them once well. If the Nation should come to be quite out of the danger of falling back into *Popery,* it would not be so necessary to insist upon many of the Subjects of the Homilies, as it was when they were first prepared."},{"number":36,"title":"Of Consecration of Bishops and Ministers","part":null,"questions":[],"paragraphs":["36.1"],"clauses":[],"items":[],"text":"> The Book of Consecration of Archbishops and Bishops, and ordering of Priests and Deacons, lately set forth in the time of *Edward* the Sixth, and confirmed at the same time by Authority of Parliament, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that of it self is superstitious and ungodly. And therefore whosoever are Consecrated and Ordered according to the Rites of that Book since the Second Year of the aforenamed King *Edward* unto this time, or hereafter shall be Consecrated or Ordered according to the same Rites, we decree all such to be rightly, orderly, and lawfully Consecrated and Ordered.\n\nAs to the most essential parts of this Article, they were already examined, when the pretended Sacrament of Orders was explained; where it was proved, that *Prayer* and *Imposition* of Hands was all that was necessary to the giving of Orders; and that the Forms added in the *Roman Pontifical* are new, and cannot be held to be necessary, since the Church had subsisted for many Ages before those were thought on. So that either our Ordinations without those Additions are good, or the Church of God was for many Ages without true Orders. There seems to be here insinuated a Ratification of Orders that were given before this Article was made; which being done (as the Lawyers phrase it) *ex post facto,* it seems these Orders were unlawful, when given, and that Error was intended to be corrected by this Article. The opening a part of the History of that time will clear this matter.\n\nThere was a new Form of Ordinations agreed on by the Bishops in the Third Year of King *Edward*; and when the Book of *Common-Prayer,* with the last Corrections of it, was Authorized by Act of Parliament in the Fifth Year of that Reign, the New Book of *Ordinations* was also enacted, and was appointed to be a part of the *Common-Prayer-Book.* In Queen *Mary*’s time these Acts were repealed, and those Books were condemned by Name. When Queen *Elizabeth* came to the Crown, King *Edward*’s *Common-Prayer-Book* was of new enacted, and Queen *Mary*’s Act was repealed. But the Book of Ordination was not expresly named, it being considered as a part of the *Common-Prayer-Book,* as it had been made in King *Edward*’s time; so it was thought no more necessary to mention that *Office* by Name, than to mention all the other Offices that are in the Book. Bishop *Bonner* set on foot a Nicety, That since the Book of Ordinations was by name condemned in Queen *Mary*’s time, and was not by name revived in Queen *Elizabeth*’s time, that therefore it was still condemned by Law, and that by consequence Ordinations performed according to this Book, were not legal. But it is visible, that whatsoever might be made out of this, according to the Niceties of our Law, it has no relation to the Validity of Ordinations, as they are Sacred Performances, but only as they are Legal Actions, with relation to our Constitution. Therefore a Declaration was made in a subsequent Parliament, That the *Book of Ordination* was considered as a part of the *Book of Common-Prayer:* And to clear all Scruples or Disputes that might arise upon that matter, they by a Retrospect declared them to be good; and from that Retrospect in the Act of Parliament, the like Clause was put in the Article.\n\nThe chief Exception that can be made to the Form of giving Orders amongst us, is to those words, *Receive ye the Holy Ghost*; which as it is no Antient Form, it not being above Five hundred Years old, so it is taken from Words of our Saviour’s that the Church in her best times thought were not to be applied to this. It was proper to him to use them, who had the *Fulness of the Spirit* to give it at pleasure: He made use of it in constituting his Apostles the Governours of his Church in his own stead; and therefore it seems to have a Sound in it that is too bold and assuming, as if we could convey the Holy Ghost. To this it is to be answered, That the Churches both in the *East* and *West* have so often changed the Forms of Ordination, that our Church may well claim the same Power of appointing New Forms, that others have done. And since the several Functions and Administrations that are in the Church, are by the Apostle said to flow *from one and the same Spirit,* all of them from the *Apostles* down to the *Pastors* and *Teachers,* we may then reckon that the *Holy Ghost,* though in a much lower degree, is given to those who are inwardly moved of God to undertake that Holy Office. So that though that extraordinary Effusion that was poured out upon the Apostles, was in them in a much higher degree, and was accompanied with most amazing Characters; yet still such as do sincerely offer themselves up, on a Divine Motion, to this Service, receive a lower Portion of this Spirit. That being laid down, these Words, *Receive ye the Holy Ghost,* may be understood to be of the nature of a Wish and Prayer; as if it were said, *May thou receive the Holy Ghost*; and so it will better agree with what follows, *And be thou a faithful Dispenser of the Word and Sacraments.* Or it may be observed, That in those Sacred Missions the Church and Church-men consider themselves as acting in the *Name* and *Person* of Christ. In Baptism it is expresly said, *I baptize in the Name of the Father,* &c. In the Eucharist we repeat the Words of Christ, and apply them to the Elements, as said by him. So we consider such as deserve to be admitted to those Holy Functions, as Persons called and sent of God; and therefore the Church in the Name of *Christ* sends them; and because he gives a Portion of his Spirit to those whom he sends, therefore the Church in his Name says, *Receive the Holy Ghost.* And in this sense, and with this respect, the use of these Words may be well justified."},{"number":37,"title":"Of Civil Magistrates","part":null,"questions":[],"paragraphs":["37.1","37.2","37.3","37.4","37.5"],"clauses":[],"items":[],"text":"> The Queen’s Majesty hath the chief Power in this Realm of *England,* and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all Causes doth appertain, and is not, nor ought to be subject to any Foreign Jurisdiction.\n>\n> Where we attribute to the Queen’s Majesty the chief Government, by which Titles we understand the minds of some slanderous Folks to be offended: we give not to our Princes the ministring either of God’s Word or of the Sacraments; the which thing the Injunctions also lately set forth by *Elizabeth* our Queen, do most plainly testify; but that only Prerogative which we see to have been given always to all godly Princes in Holy Scriptures by God himself, that is, That they should rule all Estates and Degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the Civil Sword the stubborn and evildoers.\n>\n> The Bishop of *Rome* hath no Jurisdiction in this Realm of *England.*\n>\n> The Laws of the Realm may punish Christian Men with Death for heinous and grievous Offences.\n>\n> It is lawful for Christian Men at the Commandment of the Magistrate, to wear Weapons, and serve in the Wars.\n\nThis Article was much shorter, as it was published in King *Edward*’s time, and did run thus: *The King of* England *is Supreme Head in Earth, next under Christ, of the Church of* England *and* Ireland. Then followed the Paragraph against the Pope’s Jurisdiction, worded as it is now; To which these Words were subjoined, *The Civil Magistrate is ordained and allowed of God; wherefore we must obey him, not only for fear of Punishment, but also for Conscience sake.* In Queen *Elizabeth*’s time it was thought fitting to take away those Prejudices that the Papists were generally infusing into the minds of the People against the term *Head*; which seemed to be the more incongruous, because a Woman did then reign; therefore that was left out, and instead of it the words *chief Power* and *chief Government* were made use of, which do signify the same thing.\n\nThe Queen did also by her Injunctions offer an Explanation of this matter: for whereas it was given out by those who had complied with every thing that had been done both in her Father and in her Brother’s time, but that resolved now to set themselves in opposition to her, That she was assuming a much greater Authority than they had pretended to; She upon that ordered that Explanation which is referred to in the Article, and is in these words: *For certainly Her Majesty neither doth nor ever will challenge any Authority, other than that was challenged and lately used by the said Noble Kings of famous Memory, King* Henry *the Eighth, and King* Edward *the Sixth, which is and was of antient time due to the Imperial Crown of this Realm; that is, under God to have the Sovereignty and Rule over ail manner of Persons born within these her Realms, Dominions and Countries, of what Estate, either Ecclesiastical or Temporal, soever they be; so as no other Foreign Power shall or ought to have any Superiority over them. And if any Person that hath conceived any other sense of the said Oath, shall accept the same Oath with this Interpretation, Sense, or Meaning, Her Majesty is well pleased to accept every such in that behalf, as her good and obedient Subjects; and shall acquit them of all manner of Penalties contained in the said Act, against such as shall peremptorily and obstinately refuse to take the same Oath.*\n\nThus this matter is opened as it is both in the *Article* and in the *Injunctions.* In order to the treating regularly of this Article, it is, First, To be proved, That the Pope hath no Jurisdiction in these Kingdoms. 2*dly,* That our Kings or Queens have it. And 3*dly,* The Nature and Measures of this Power and Government are to be stated.\n\nAs for the Pope’s Authority, though it is now connected with the Infallibility, yet it was pretended to, and was advanced for many Ages before *Infallibility* was so much as thought on. Nor was the Doctrine of their Infallibility ever so universally received and submitted to in these *Western* Parts, as was that of their Universal Jurisdiction. They were in possession of it: Appeals were made to them: They sent Legates and Bulls every where: They granted Exemptions from the ordinary Jurisdiction; and took Bishops bound to them by Oaths that were penned in the Form of Oaths of *Fealty* or Homage. This was the first Point that our Reformers did begin with both here and every where else; that so they might remove that which was an insuperable Obstruction till it was first taken out of the way, to every step that could be made toward a Reformation. They laid down therefore this for their Foundation, That all Bishops were by their Office and Character equal; and that every one of them had the same Authority that any other had, over that Flock which was committed to his Care: And therefore they said that the *Bishops of Rome* had no Authority, according to the Constitution in which the Churches were settled by the Apostles, but over the City of *Rome:* And that any further Jurisdiction that any Antient Popes might have had, did arise from the Dignity of the *City,* and the Customs and Laws of the *Empire.* As for their deriving that Authority from St. *Peter,* it is very plain that the Apostles were all made equal to him; and that they never understood our Saviour’s Words to him as importing any Authority that was given to him over the rest; since they continued to the last, while our Saviour was among them, *disputing which of them should be the greatest.* The Proposition that the Mother of *James* and *John* made,[^1] in which it was evident that they likewise concurred with her, shews that they did not apprehend that Christ had made any Declaration in favour of St. *Peter,* as by our Saviour’s Answer it appears that he had not done; otherwise he would have referred them to what he had already said upon that occasion. By the whole History of the Acts of the Apostles it appears that the Apostles acted and consulted in common, without considering St. *Peter* as having any Superiority over them. He was called to give an account of his Baptizing *Cornelius*; and he delivered his Opinion in the Council of *Jerusalem,* without any strain of Authority over the rest.[^2] St. *Paul* does expresly deny that the other Apostles had any Superiority or Jurisdiction over him; and he says in plain words, that *he was the Apostle of the Vncircumcision, as St. Peter was the Apostle of the Circumcision*; and in that does rather claim an advantage over him, since his was certainly the much wider Province. He withstood St. *Peter* to his Face, when he thought that he deserved to be blamed; and he speaks of his own *line* and *share,* as being subordinate in it to none: And by his saying that *he did not stretch himself beyond his own Measure,*[^3] he plainly insinuates that within his own Province he was only accountable to him that had called and sent him. This was also the Sense of the Primitive Church, That all Bishops were *Brethren, Collegues,* and *Fellow-Bishops:* And though the Dignity of that City, which was the Head of the Empire, and the Opinion of that Church’s being founded by St. *Peter* and St. *Paul,* created a great Respect to the Bishops of that See, which was supported and encreased by the eminent Worth, as well as the frequent Martyrdoms of their Bishops; yet St. *Cyprian* in his time, as he was against the suffering of any Causes to be carried in the way of a Complaint for Redress to *Rome,* so he does in plain words say, That *all the Apostles were equal in Power;*[^4] *and that all Bishops were also equal; since the whole Office and Episcopate was one entire thing, of which every Bishop had a compleat and equal share.* It is true, he speaks of the *Vnity* of the *Roman* Chureh, and of the Union of other Churches with it; but those words were occasioned by a Schism that *Novatian* had made then at *Rome*; he being elected in opposition to the Rightful Bishop: So that St. *Cyprian* does not insinuate any thing concerning an Authority of the See of *Rome* over other Sees, but speaks only of their Union under one Bishop; and of the other Churches holding a Brotherly Communion with that Bishop. Through his whole Epistles he treats the Bishops of *Rome* as his Equals, with the Titles of *Brother* and *Collegue.*\n\nIn the first General Council the Authority of the Bishops of the great Sees is stated as *equal.*[^5] The Bishops of *Alexandria* and *Antioch* are declared to have, *according to Custom,* the same Authority over the Churches subordinate to them, that the Bishops of *Rome* had over those that lay about that City. This Authority is pretended to be derived only from *Custom,* and is considered as under the Limitations and Decisions of a General Council. Soon after that the *Arian* Heresy was so spread over the *East,* that those who adhered to the *Nicene* Faith, were not safe in their numbers;[^6] and the *Western* Churches being free from that Contagion (though St. *Basil* laments that they neither understood their matters, nor were much concerned about them, but were swelled up with Pride) *Athanasius* and other oppressed Bishops fled to the Bishops of *Rome,* as well as to the other Bishops of the *West*; it being natural for the oppressed to seek Protection wheresoever they can find it: And so a sort of Appeals was begun, and they were authorized by the Council of *Sardica.* But the ill effects of this,[^7] if it should become a Precedent, were apprehended by the Second General Council; in which it was decreed, That *every Province should be governed by its own Synod*; and that all Bishops should be at first judged by the *Bishops of their own Province*: and from them an Appeal was allowed to the Bishops of the *Diocess*; whereas by the Canons of *Nice* no Appeal lay from the Bishops of the *Province.* But though this Canon of *Constantinople* allows of an Appeal to the Bishops of every such Division of the *Roman* Empire as was known by the name of *Diocess,* yet there is an express Prohibition of any other or further Appeal; which is a plain repealing of the Canon at *Sardica.* And in that same Council it appears upon what the Dignity of the See of *Rome* was then believed to be founded: For *Constantinople* being made the Seat of the Empire, and called *New Rome,* the Bishops of that See had the same Privileges given them, that the Bishops of *Old Rome* had; except only the Point of *Rank,* which was preserved to *Old Rome* because of the Dignity of the City. This was also confirmed at *Chalcedon* in the middle of the Fifth Century.[^8] This shews that the Authority and Privileges of the Bishops of *Rome,* were then considered as arising out of the Dignity of that City, and that the Order of them was subject to the Authority of a General Council.\n\n[^9]The *African* Churches in that time knew nothing of any Superiority that the Bishops of *Rome* had over them: They condemned the making of Appeals to them, and appointed that such as made them should be excommunicated. The Popes who laid that matter much to heart, did not pretend to an Universal Jurisdiction as St. *Peter*’s Successors by a Divine Right, they only pleaded a Canon of the Council of *Nice*; but the *Africans* had heard of no such Canon, and so they justified their Independence on the See of *Rome.* Great Search was made after this Canon, and it was found to be an Imposture. So early did the See of *Rome* aspire to this Universal Authority, and did not stick at Forgery in order to the compassing of it. In the Sixth Century, when the Emperor *Mauritius* continued a Practice begun by some former Emperors to give the Bishop of *Constantinople* the Title of Universal Bishop;[^10] *Pelage,* and after him *Gregory* the Great, broke out into the most Pathetical Expressions that could be invented against it; he compared it to the Pride of *Lucifer*; and said, That *he who assumed it, was the forerunner of Antichrist*; and as he renounced all Claim to it, so he affirmed that none of his Predecessors had ever aspired to such a Power.\n\nThis is the more remarkable, because the *Saxons* being converted to the Christian Religion under this Pope’s direction, we have reason to believe that this Doctrine was infused into this Church at the first Conversion of the *Saxons*; yet Pope *Gregory*’s Successor made no exceptions to the giving himself that Title against which his Predecessor had declaimed so much: But then the Confusions of *Italy* gave the Popes great Advantages to make all new Invaders and Pretenders enlarge their Privileges; since it was a great accession of Strength to any party, to have them of their side. The Kings of the *Lombards* began to lye heavy on them; but they called in the Kings of a new conquering Family from *France,* who were ready enough to make new Conquests; and when the Nomination of the Popes was given to the Kings of that Race, it was natural for them to raise the Greatness of one who was to be their Creature: so they promoted their Authority; which was not a little confirmed by an Impudent Forgery at that time, of the *Decretal Epistles* of the first Popes; in which they were represented as governing the World with an Universal and Unbounded Authority. This Book was a little disputed at first, but was quickly submitted to, and the Popes went on upon that Foundation, still enlarging their Pretensions. Soon after that was submitted to, it quickly appeared that the Pretensions of that See were endless.\n\nThey went on to claim a Power over Princes and their Dominions, and that first with relation to Spiritual matters. They deposed them if they were either *Hereticks* themselves, or if they favoured *Heresy,* at least so far as not to extirpate it. From deposing they went to the disposing of their Dominions to others: And at last *Boniface* the Eighth compleated their Claim; for he decreed, That *it was necessary to every man to be subject to the Pope’s Authority:* And he asserted a direct Dominion over Princes as to their Temporals, That they were all subject to him, and held their Dominions under him, and at his Courtesy. As for the Jurisdiction that they claimed over the Spirituality, they exercised it with that Rigor, with such heavy Taxes and Impositions, such Exemptions and Dispensations, and such a Violation of all the Antient Canons, that as it grew insupportably grievous, so the management was grosly scandalous, for every thing was openly set to Sale. By these Practices they disposed the World to examine the Grounds of that Authority which was managed with so much Tyranny and Corruption. It was so ill founded, that it could not be defended but by Force and Artifices. Thus it appears that there is no Authority at all in the Scripture for this Extent of Jurisdiction that the Popes assumed: That it was not thought on in the first Ages: That a vigorous Opposition was made to every step of the Progress that it made: And that Forgery and Violence was used to bring the World under it. So that there is no reason now to submit to it.\n\nAs for the Patriarchal Authority which that See had over a great part of the *Roman* Empire, that was only a Regulation made conform to the Constitution of that Empire: So that the Empire being now dissolved into many different Sovereignties, the new Princes are under no sort of obligation to have any regard to the *Roman* Constitution. Nor does a Nation’s receiving the Faith by the Ministry of Men sent from any See, subject them to that See; for then all must be subject to *Jerusalem,* since the Gospel came to all the Churches from thence. There was a Decision made in the Third General Council in the case of the *Cypriotick* Churches, which pretended that they had been always compleat Churches within themselves, and Independent; therefore they stood upon this Privilege, Not to be subject to Appeals to any Patriarchal See: The Council judged in their favour. So since the *Britannick* Churches were converted long before they had any Commerce with *Rome,* they were originally *Independent*; which could not be lost by any thing that was afterwards done among the *Saxons,* by men sent over from *Rome.* This is enough to prove the First Point, That the Bishops of *Rome* have no Lawful Jurisdiction here among us.\n\nThe Second is, That Kings or Queens have an Authority over their Subjects in Matters Ecclesiastical. In the Old Testament the Kings of *Israel* intermeddled in all matters of Religion: *Samuel* acknowledged *Saul*’s Authority; and *Abimelech,* though the High-Priest, when called before *Saul,*[^11] appeared and answered to some things that were objected to him, that related to the Worship of God. *Samuel* said in express words to *Saul,* That *he was made the Head of all the Tribes*; and one of these was the *Tribe of Levi.*[^12] *David* made many Laws about Sacred Matters, such as the Orders of the Courses of the Priests, and the time of their Attendance at the Publick Service. When he died, and was informing *Solomon* of the Extent of his Authority, he told him that *the Courses of the Priests and all the People were to be wholly at his Commandment.* Pursuant to which,[^13] *Solomon* did appoint them their Charges in the Service of God; and *both the Priests and Levites departed not from his Commandment in any matter.* He turned out *Abiathar* from the High-Priests Office,[^14] and yet no Complaint was made upon it, as if he had assumed an Authority that did not belong to him. It is true, both *David* and *Solomon* were men that were particularly inspired as to some things; but it does not appear that they acted in those matters by virtue of any such Inspiration. They were Acts of Regal Power, and they did them in that Capacity. *Jehoshaphat, Hezekiah,* and *Josiah,* gave many Directions and Orders in Sacred Matters:[^15] But though the Priests withstood *Vzziah* when he was going to offer Incense in the Holy Place, yet they did not pretend Privilege, or make opposition to those Orders that were issued out by their Kings. *Mordecai* appointed the Feast of *Purim* by virtue of the Authority that King *Ahasuerus* gave him: And both *Ezra* and *Nehemiah* by virtue of Commissions from the Kings of *Persia,* made many Reformations, and gave many Orders in Sacred Matters.\n\nUnder the New Testament, Christ by saying *Render to Caesar the things which are Caesars,* did plainly show that he did not intend that his Religion should in any sort lessen the Temporal Authority. The Apostles writ to the Churches to *obey Magistrates,*[^16] *to submit to them, and to pay Taxes:* They enjoined Obedience, *whether to the King as supreme, or to others that were sent by him:*[^17] *Every Soul* without exception is charged *to be subject to the higher Powers.* The Magistrate is ordained of God, and *is his Minister to encourage them that do well, and to punish the evil doers.* If these Passages of Scripture are to be interpreted according to the common consent of the Fathers, Churchmen are included within them, as well as other Persons. There was not indeed great occasion to consider this matter before *Constantine*’s coming to the Empire; for till then the Emperors did not consider the Christians otherwise than either as Enemies, ot at best as their Subjects at large: And therefore though the Christians made an Address to *Aurelian* in the matter of *Samosatenus,* and obtained a favourable and just Answer to it; yet in *Constantine*’s time the Protection that he gave to the Christian Religion, led him and his Successors to make many Laws in Ecclesiastical matters, concerning the *Age,* the *Qualifications,* and the *Duties* of the Clergy. Many of these are to be found in *Theodosius* and *Justinian*’s Code. *Justinian* added many more in his *Novels.* Appeals were made to the Emperors against the Injustice of Synods: They received them, and appointed such Bishops to hear and try those Causes, as happened to be then about their Courts. In the Council of *Nice* many Complaints were given to the Emperor by the Bishops against one another. The Emperors called General Councils by their Summons; they sate in them, and confirmed their Decrees. This was the constant Practice of the *Roman* Emperors both in the *East* and in the *West:* When the Church came to fall under many lesser Sovereignties, those Princes continued still to make Laws, to name Bishops, to give Investitures into Benefices, to call Synods, and to do every thing that appeared necessary to them, for the good Government of the Church in their Dominions.\n\nWhen *Charles* the Great was restoring those things that had fallen under much disorder in a course of some ignorant and barbarous Ages, and was reviving both Learning and good Government, he published many *Capitulars,* a great part of them relating to Ecclesiastical matters; nor was any exception taken to that in those Ages: The Synods that were then held, were for the greatest part mixt Assemblies, in which the *Temporalty* and the *Spiritualty* sate together, and judged and decreed of all matters in common. And it is certain that such was the *Sanhedrim* among the *Jews* in our Saviour’s time; it was the Supreme Court both for Spirituals and Temporals.\n\nIn *England* our Princes began early, and continued long to maintain this part of their Authority. The Letters that are pretended to have passed between King *Lucius* and Pope *Eleutherius,* are very probably Forgeries; but they are antient ones, and did for many Ages pass for true. Now a Forgery is generally calculated to the Sense of the Age in which it is made. In the Pope’s Letter the King is called *God’s Vicar in his Kingdoms*; and it is said to *belong to his Office to bring his Subjects to the holy Church, and to maintain, protect, and govern them in it.* Both *Saxon* and *Danish* Kings made a great many Laws about Ecclesiastical matters; and after the Conquest, when the Nation grew into a more united Body, and came to a more settled Constitution, many Laws were made concerning these matters, particularly in opposition to those Practices that favoured the Authority that the Popes were then assuming; such as Appeals to *Rome,* or Bishops going out of the Kingdom without the King’s leave. King *Alfred*’s Laws were a sort of a Text for a great while; they contain many Laws about Sacred matters. The exempting of Monasteries from Episcopal Jurisdiction, was granted by some of our Kings at first. *William* the Conqueror, to perpetuate the Memory of his Victory over *Harold,* and to endear himself to the Clergy, founded an Abbey in the Field where the Battel was fought, called *Battel-Abbey:* And in the Charter of the Foundation, in imitation of what former Kings had done in their Endowments, this Clause was put; *It shall be also free and quiet for ever from all subjection to Bishops, or the dominion of any other Persons.* This is an Act that does as immediately relate to the Authority of the Church, as any one that we can imagine. The Constitutions of *Clarendon* were asserted by both King and Parliament, and by the whole Body of the Clergy, as *the Antient Customs of the Kingdom.* These relate to the Clergy, and were submitted to by them all, *Becket* himself not excepted, though he quickly went off from it.\n\nIt is true, the Papacy got generally the better of the Temporal Authority in a course of several Ages; but at last the Popes living long at *Avignon,* together with the great Schism that followed upon their return to *Rome,* did very much sink in their Credit, and that stopped the Progress they had made before that time; which had probably subdued all, if it had not been for those Accidents. Then the Councils began to take heart, and resolved to assert the Freedom of the Church from the Papal Tyranny. *Pragmatick Sanctions* were made in several Nations to assert their Liberty. That in *France* was made with great Solemnity: In these the Bishops did not only assert their own Jurisdiction, independent in a great measure of the Papacy, but they likewise carried it so far as to make themselves Independent on the Civil Authority, particularly in the point of Elections. This disposed Princes generally to enter into Agreements with the Popes; by which the matter was so transacted, that the Popes and they made a division between them of all the Rights and Pretensions of the Church. Princes yielded a great deal to the Popes, to be protected by them in that which they got to be reserved to themselves. Great Restraints were laid both on the Clergy, and likewise on the See of *Rome,* by the Appeals that were brought into the Secular Courts, from the Ordinary Judgments of the Ecclesiastical Courts, or from the Bulls or Powers that Legates brought with them. A distinction was found that seemed to save the Ecclesiastical Authority, at the same time that the Secular Court was made the Judg of it. The *Appeal* did lye upon a pretence that the Ecclesiastical Judg had committed some *Abuse* in the way of proceeding, or in his Sentence. So the *Appeal* was from that *Abuse,* and the Secular Court was to examine the matter according to the Rules and Laws of the Church, and not according to the Principles or Rules of any other Law: But upon that they did either confirm or reverse the Sentence. And even those Princes that acknowledg the Papal Authority, have found out distinctions to put such Stops to it as they please; and so to make it an Engine to govern their People by, as far as they think fit to give way to it; and to damn such Bulls, or void such Powers as they are afraid of.\n\nThus it is evident, That both according to Scripture, and the Practice of all Ages and Countries, the Princes of *Christendom* have an Authority over their Subjects in matters Ecclesiastical. The reason of things makes also for this; for if any Rank of men are exempted from their Jurisdiction, they must thereby cease to be Subjects: And if any sort of Causes, Spiritual ones in particular, were put out of their Authority, it were an easy thing to reduce almost every thing to such a relation to *Spirituals,* that if this Principle were once received, their Authority would be very precarious and feeble. Nothing could give Princes stronger and juster Prejudices against the Christian Religion, than if they saw that the effect of their receiving it must be the withdrawing so great a part of their Subjects from their Authority; and the putting as many Checks upon it, as those that had the Management of this Religion should think fit to restrain it by. In a word, all mankind must be under one Obedience and one Authority. It remains that the Measures and the Extent of this Power be right stated.\n\nIt is certain, First, That this Power does not depend upon the Prince’s Religion; Whether he is a Christian, or not; or whether he is of a true or false Religion; or is a good or a bad man. By the same Tenure that he holds his Sovereignty, he holds this likewise. *Artaxerxes* 〈◊〉 it as well as either *David* or *Solomon,* when the *Jews* were once lawfully 〈◊〉 Subjects; and the Christians owed the same Duty to the Emperors 〈◊〉 Heathen, that they paid them when Christian. The Relations of Nature, such as that of a *Parent* and *Child, Husband* and *Wife,* continue the same that they were, whatsoever mens Persuasions in matters of Religion may be: So do also Civil Relations, *Master* and *Servant, Prince* and *Subject*; they are neither increased nor diminished by the Truth of their Sentiments concerning Religion. All Persons are subject to the Prince’s Authority, and liable to such Punishments as their Crimes fall under by Law. *Every Soul is subject to the higher Powers.* Neither is *Treason* less *Treason,* because spoke in a Pulpit or in a Sermon: It may be more Treason for that than otherwise it would be; because it is so publick and deliberate, and is delivered in the way in which it may probably have the worst effect. So that as to persons, no great difficulty can lye in this, since *every Soul* is declared to be *subject to the higher powers.*\n\nAs to Ecclesiastical Causes, it is certain, That as the Magistrate cannot make void the Laws of Nature, such as the Authority of Parents over their Children, or of Husbands over their Wives, so neither can he make void the Law of God: That is from a Superior Authority, and cannot be dissolved by him. Where a thing is positively commanded or forbid by God, the Magistrate has no other Authority but that of executing the Laws of God, of adding his Sanctions to them, and of using his utmost Industry to procure Obedience to them. He cannot alter any part of the Doctrine, and make it to be either truer or falser than it is in it self; nor can he either take away or alter the Sacraments, or break any of those Rules that are given in the New Testament about them; because in all these the Authority of God is express, and is certainly superior to his. The only question that can be made, is concerning Indifferent things: For instance, in the Canons or other Rules of the Church, How far they are in the Magistrate’s Power, and in what Cases the Body of Christians, and of the Pastors of the Church, may maintain their Union among themselves, and act in opposition to his Laws. It seems very clear, that in all matters that are indifferent, and are determined by no Law of God, the Magistrates Authority must take place, and is to be obeyed. The Church has no Authority that she can maintain in opposition to the Magistrate, but in the executing the Laws of God, and the Rules of the Gospel: In all other things, as she acts under his Protection, so it is by his Permission. But here a great distinction is to be made between two Cases that may happen: The one is, When the Magistrate acts like one that intends to preserve Religion, but commits Errors and Acts of Injustice in his Management: The other is, When he acts like one that intends to destroy Religion, and to divide and distract those that profess it. In the former case every thing that is not sinful of it self, is to be done in compliance with his Authority; not to give him Umbrage, nor provoke him to withdraw his Protection, and to become instead of a Nursing Father, a Persecutor of the Church. But on the other hand, when he declares, or it is visible that his design is to destroy the Faith, less regard is to be had to his Actions. The People may adhere to their Pastors, and to every Method that may fortify them in their Religion, even in opposition to his Invasion. Upon the whole matter, the Power of the King in Ecclesiastical Matters among us, is expressed in this Article under those Reserves, and with that Moderation, that no just Scruple can lye against it; and it is that which all the Kings even of the *Roman* Communion do assume, and in some Places with a much more unlimited Authority. The Methods of managing it may differ a little, yet the Power is the same, and is built upon the same Foundations. And though the Term *Head* is left out by the Article, yet even that is founded on an Expression of *Samuel*’s to *Saul,* as was formerly cited. It is a Figure, and all Figures may be used either more loosely or more strictly. In the strictest sense, as the *Head* communicates Vital Influences to the whole Body, Christ is the only Head of his Church; he only ought to be in all things obeyed, submitted to, and depended on; and from him all the Functions and Offices of the Church derive their Usefulness and Virtue. But as *Head* may in a Figure stand for the Fountain of Order and Government, of Protection and Conduct, the King or Queen may well be called, *The Head of the Church.*\n\nThe next Paragraph in this Article is concerning the Lawfulness of Capital Punishments in Christian Societies. It has an appearance of Compassion and Charity, to think that men ought not to be put to death for their Crimes, but to be kept alive that they may repent of them. Some both Antients and Moderns, have thought that there was a Cruelty in all Capital Punishments, that was inconsistent with the Gentleness of the Gospel. But when we consider that God in that Law which he himself delivered to the *Jews* by the hand of *Moses,* did appoint so many Capital Punishments, even for Offences against Positive Precepts, we cannot think that these are contrary to Justice or true Goodness; since they were dictated by God himself, who is eternally the same, unalterable in his Perfections. This shews that God, who knows most perfectly our Frame and Disposition, knows that the love of Life is planted so deep in our Natures, and that it has such a Root there, that nothing can work so powerfully on us, to govern and restrain us, as the fear of Death. And therefore since the main thing that is to be considered in Government, is the Good of the whole Body; and since a feeble Indulgence and Impunity may set mankind loose into great Disorders, from which the Terror of severer Laws, together with such Examples as are made on the Incorrigible, will naturally restrain them; it seems necessary for the preservation of Mankind and of Society, to have recourse sometimes to Capital Punishments.\n\nThe Precedent that God set in the *Mosaical* Law, seems a full Justification of such Punishments under the Gospel. The Charity which the Gospel prescribes, does not take away the Rules of Justice and Equity, by which we may maintain our Possessions, or recover them out of the hands of violent Aggressors: Only it obliges us to do that in a soft and gentle manner, without Rigor or Resentment. The same Charity, though it obliges us as Christians not to keep up Hatred or Anger in our Hearts, but to pardon as to our own parts, the Wrongs that are done us; yet it does not oblige us to throw up the Order and Peace of Mankind, and abandon it to the Injustice and Violence of Wicked men. We owe to Human Society, and to the Safety and Order of the World, our Endeavours to put a stop to the Wickedness of Men; which a good man may do with great inward Tenderness to the Souls of those whom he prosecutes. It is highly probable, that as nothing besides such a Method could stop the Progress of Injustice and Wickedness, so nothing is so likely a Mean to bring the Criminal to repent of his sins, and to fit him to dye as a Christian, as to condemn him to dye for his Crimes. If any thing can awaken his Conscience, and strike Terror in him, that will do it. Therefore as Capital Punishments are necessary to Human Society, so they are often real Blessings to those on whom they fall: And it may be affirmed very positively, That a man who can harden himself against the Terrors of Death, when they come upon him so solemnly, so slowly, and so certainly, he being in full Health, and well able to reflect on the Consequences of it, is not like to be wrought on by a longer continuance of Life, or by the Methods of a Natural Death.\n\nIt is not possible to fix Rules, to which Capital Punishments ought to be proportioned. It is certain, that in a full Equality, *Life* only can be set against *Life:* But there may be many other Crimes, that must end in the Ruin of Society, and in the Dissolution of all Order, and all the Commerce that ought to be among men, if they go unpunished. In this all Princes and States must judge, according to the real Exigencies and Necessities that appear to them. Nor can any general Rules be made, save only this, That since Man was made after the Image of God, and that the Life of Man is precious, and when once extinguished it ceases for evermore; therefore all due Care and Tenderness ought to be had in preserving it: and since the End of Government is the Preservation of Mankind, therefore the Lives of Men ought not to be too lightly taken, except as it appears to be necessary for the Preservation and Safety of the Society.\n\nUnder the Gospel, as well as under the Law, the Magistrate is the *Minister of God,* and has the Sword put in his hand; which *he beareth not in vain,*[^18] for he is appointed to be *a revenger, to execute wrath on him that doth evil.* The natural signification of his carrying the Sword, is, That he has an Authority for punishing Capitally; since it is upon those occasions only that he can be said to use the Sword as a Revenger. Nor can Christian Charity oblige a man whom the Law has made to be the Avenger of Blood, or of other Crimes, to refuse to comply with that obligation which is laid upon him by the Constitution under which he is born: He can only forgive that of which he is the Master, but the other is a Debt which he owes the Society; and his private forgiving of the wrong done himself, does not reach to that other obligation, which is not in his own power to give away.\n\nThe last Paragraph in this Article, is concerning the Lawfulness of Wars. Some have thought all Wars to be contrary to Christian Charity, to be inhuman and barbarous; and that therefore men ought, according to the Rule set us by our Saviour, *Not to resist evil:* But when one Injury is done, not only to bear it,[^19] but to shew a readiness rather to receive new ones; *turning the other cheek to him that smites us on the one: going two miles with him that shall compel us to go one with him: And giving our Cloak to him that shall take away our Coat.*[^20] It seems just, that by a parity of reason Societies should be under the same Obligations to bear from other Societies, that single Persons are under to other single Persons. This must be acknowledged to be a very great difficulty: for as on the one hand the words of our Saviour seem to be very express and full; so on the other hand, if they are to be understood literally, they must cast the World loose, and expose it to the Injustice justice and Insolence of wicked persons, who would not fail to take advantages from such a compliance and submission. Therefore these words must be considered, first, as addressed to private persons; then, as relating to smaller Injuries, which can more easily be born; and finally, as Phrases and Forms of Speech, that are not to be carried to the utmost extent, but to be construed with that softning that is to be allowed to the use of a Phrase. So that the meaning of that Section of our Saviours Sermon is to be taken thus; That private Persons ought to be so far from pursuing Injuries, to the equal Retaliation of an *eye for an eye, or a tooth for a tooth,* that they ought in many cases to bear Injuries, without either resisting them, or making returns of evil for evil; shewing a Patience to bear even repeated Injuries, when the matter is small, and the wrong tolerable.\n\nUnder all this, secret conditions are to be understood, such as when by such our Patience we may hope *to overcome evil with good*; or at least to shew to the World the Power that Religion has over us, to check and subdue our Resentments. In this case certainly we ought to sacrifice our just Rights, either of defence, or of seeking reparation, to the Honour of Religion, and to the gaining of men by such an Heroical Instance of Virtue. But it cannot be supposed that our Saviour meant that good men should deliver themselves up to be a Prey to be devoured by bad men; or to oblige his Followers to renounce their Claims to the Protection and Reparations of Law and Justice.\n\nIn this St. *Paul* gives us a clear Commentary on our Saviour’s words: He reproves the *Corinthians for going to Law with one another, and that before unbelievers*;[^21] when it was so great a Scandal to the Christian Religion in its first Infancy. He says, *Why do not ye take wrong? why do not ye suffer your selves to be defrauded?* Yet he does not deny but that they might claim their Rights, and seek for redress; therefore he proposes their doing it by Arbitration among themselves, and only urges the Scandal of suing before Heathen Magistrates; so that his Reproof did not fall on their suing one another, but on the scandalous manner of doing it. Therefore men are not bound up by the Gospel from seeking Relief before a Christian Judge, and by consequence those words of our Saviour’s are not to be urged in the utmost extent of which they are capable. If private persons may seek Reparation of one another, they may also seek Reparations of the Wrongs that are done by those who are under another Obedience; and every Prince owes a Protection to his People in such cases; for *he beareth not the Sword in vain*; He is their *Avenger.* He may demand Reparation by such Forms as are agreed on among Nations; and when that is not granted, he may take such Reparation from any that are under that Obedience, as may oblige the whole Body to repair the Injury. Much more may he use the Sword to protect his Subjects, if any other comes to invade them. For this end chiefly he has both the Sword given him, and those Taxes paid him, that may enable him to support the Charge to which the use of it may put him. And as a private man owes by the Ties of Humanity, Assistance to a man whom he sees in the hands of Thieves and Murderers; so Princes may assist such other Princes as are unjustly fallen upon; both out of humanity to him who is so ill used, and to repress the Insolence of an unjust Aggressor, and also to secure the whole Neighbourhood from the effects of Success in such unlawful Conquests. Upon all these accounts we do not doubt but that Wars, which are thus originally as to the first occasion of them *Defensive,* though in the Progress of them they must be often *offensive,* may be lawful.\n\nGod allowed of Wars in that Policy which he himself constituted; in which we are to make a great difference between those things that were permitted by reason of the hardness of their hearts, and those things which were expresly commanded of God. These last can never be supposed to be immoral, since commanded by God, whose Precepts and Judgments are altogether righteous. When the Soldiers came to be baptized of St. *John,* he did not charge them to relinquish that course of Life,[^22] but only to *do violence to no man, to accuse no man falsly, and to be content with their wages.* Nor did St. *Peter* charge *Cornelius* to forsake his Post when he baptized him.[^23] The Primitive Christians thought they might continue in Military Employments, in which they preserved the Purity of their Religion entire; as appears both from *Tertullian*’s Works, and from the History of *Julian*’s short Reign. But though Wars that are in their own nature only Defensive, are lawful, and a part of the Protection that Princes owe their People; yet unjust Wars designed for making Conquests, for the enlargement of Empire, and the raising the Glory of Princes, are certainly publick Robberies, and the highest Acts of Injustice and Violence possible; in which men sacrifice to their Pride or Humour, the Peace of the World, and the Lives of all those that dye in the Quarrel, whose Blood God will require at their hands. Such Princes become accountable to God in the highest degree imaginable, for all the Rapine and Bloodshed that is occasioned by their Pride and Injustice.\n\nWhen it is visible that a War is unjust, certainly no man of Conscience can serve in it, unless it be in the Defensive part: For though no man can owe that to his Prince, to go and murder other persons at his command, yet he may owe it to his Country, to assist towards its Preservation, from being over-run even by those whom his Prince has provoked by making War on them unjustly. For even in such a War, though it is unlawful to serve in the Attacks that are made on others, it is still lawful for the People of every Nation to defend themselves against Foreigners.\n\nThere is no Cause of War more unjust, than the propagating the true Religion, or the destroying a false one. That is to be left to the Providence of God, who can change the hearts of men, and bring them to the knowledg of the Truth when he will. Ambition, and the desire of Empire must never pretend to carry on God’s work. *The wrath of man worketh not out the righteousness of God.* And it were better barefacedly to own, that men are set on by Carnal Motives, than to prophane Religion, and the Name of God, by making it the Pretence.\n\n[^1]: Mat. 20.21. ver. 24. ver. 26.\n[^2]: Acts 11.2, 3. Acts 15.7. ver. 14, 19. Gal. 2, 7, 8. ver. 11.\n[^3]: 2 Cor. 10.14.\n[^4]: De Unit▪ Eccles.\n[^5]: Conc. Nic. Can. 6.\n[^6]: Ep. 10. ad Greg.\n[^7]: Con. Sard. Can. 3, & 7▪ Con. Constant. Can. 3.\n[^8]: Con. Chalced. Can. 28.\n[^9]: Conc. Afric. cap. 101. & 105. Epist, ad Bonifac. & Celest.\n[^10]: Greg. Ep. Lib. 4. Ep. 32, 34, 36, 38, 39. Lib. 6. Ep. 24, 28, 30, 31. Lib. 7. Ep. 70.\n[^11]: 1 Sam. 15.30.22.14.\n[^12]: 15.17.\n[^13]: 1 Chron. 23.6.28.21.\n[^14]: 2 Chron. 8.14, 15.\n[^15]: 2 Chron. 17.8, 9. chap. 19.8, to the End. Chap. 26.16, 17, 18, 19.\n[^16]: Rom. 13.6.\n[^17]: Ver. 1. 1 Pet. 2.13.\n[^18]: Rom. 13.4.\n[^19]: Matth. 5.39.\n[^20]: 40.\n[^21]: 1 Cor. 6.6, 7.\n[^22]: Luk. 3.14.\n[^23]: Acts 10."},{"number":38,"title":"Of Christian Mens Goods, which are not common","part":null,"questions":[],"paragraphs":["38.1"],"clauses":[],"items":[],"text":"> The Riches and Goods of Christians are not common, as touching the right Title and Possession of the same; as certain Anabaptists do falsly boast. Notwithstanding, every man ought of such things as he possesseth, liberally to give Alms to the Poor according to his Ability.\n\nThere is no great difficulty in this Article; as there is no danger to be apprehended that the Opinion condemned by it is like to spread. Those may be for it, who find it for them. The Poor may claim to it, but few of the Rich will ever go into it. The whole Charge that is given in the Scripture for Charity and Almsgiving; all the Rules that are given to the *Rich,* and to *Masters,* to whom their Servants were then Properties and Slaves, do clearly demonstrate that the Gospel was not designed to introduce a Community of Goods. And even that Fellowship or Community which was practised in the first beginnings of it, was the effect of particular mens Charity, and not of any Law that was laid on them. *Barnabas having land, sold it, and laid the Price of it at the Apostles feet.* And when St. *Peter* chid *Ananias* for having vowed to give in the whole Price of his Land to that distribution, and then withdrawing a part of it,[^1] and by a Lye pretending that he had brought it all in; he affirmed that the Right was still in him, till he by a Vow had put it out of his power. When God fed his People by Miracle with the *Manna,* there was an equal distribution made; yet when he brought them into the promised Land, every man had his Property. The equal division of the Land was the foundation of that Constitution; but still every man had a Property, and might improve it by his Industry either to the increasing of his Stock, the purchasing Houses in Towns, or buying of Estates, till the Redemption at the Jubilee.\n\nIt can never be thought a just and equitable thing, that the sober and industrious should be bound to share the fruits of their labour with the idle and the luxurious. This would be such an Incouragement to those whom all wise Governments ought to discourage, and would so discourage those who ought to be encouraged, that all the Order of the World must be dissolved, if so extravagant a Conceit should be entertained. Both the Rich and the Poor have Rules given them, and there are Virtues suitable to each state of Life. The Rich ought to be sober and thankful, modest and humble, bountiful and charitable, out of the abundance that God has given them; and not to set their hearts upon uncertain Riches, but to trust in the living God, and to make the best use of them that they can. The Poor ought to be patient and industrious; to submit to the Providence of God, and to study to make sure of a better Portion in another State, than God has thought fit to give them in this World.\n\nIt will be much easier to persuade the World of the Truth of the first part of this Article, than to bring them up to the Practice of the second Branch of it. We see what particular Care God took of the Poor in the Old Dispensation, and what variety of Provision was made for them; all which must certainly be carried as much higher among Christians, as the Laws of Love and Charity are raised to a higher degree in the Gospel. Christ represents the Essay that he gives of the Day of Judgment, in this Article of Charity, and expresses it in the most emphatical words possible; as if what is given to the Poor were to be reckoned for as if it had been given personally to Christ himself: And in a great variety of other Passages this matter is so oft insisted on, that no man can resist it who reads them, and acknowledges the Authority of the New Testament.\n\nIt is not possible to fix a determined Quota, as was done under the Law, in which every Family had their peculiar Allotment, which had a certain Charge specified in the Law, that was laid upon it. But under the Gospel, as men may be under greater Inequalities of Fortune than they could have been under the Old Dispensation; so that vast variety of mens Circumstances makes that such Proportions as would be intolerable Burdens upon some, would be too light and disproportioned to the Wealth of others. Those words of our Saviour come pretty near the marking out every mans measure.[^2] *These have of their abundance cast into the offerings of God, but she of her penury hath cast in all the living that she had. Abundance* is Superfluity in the *Greek*; which imports that which is over and above the *food that is convenient*;[^3] that which one can well spare and lay aside. Now by our Saviour’s design it plainly appears that this is a low degree of Charity, when men give only out of this; though God knows it is far beyond what is done by the greater part of Christians. Whereas that which is so peculiarly acceptable to God, is when men give out of their *Penury,* that is, out of what is necessary to them; when they are ready, especially upon great and crying occasions, even to pinch Nature, and straiten themselves within what upon other occasions they may allow themselves; that so they may distribute to the necessities of others who are more pinched, and are in great extremities. By this every man ought to judg himself, as knowing that he must give a most particular Account to God, of that which God hath reserved to himself, and ordered the distribution of it to the Poor, out of all that *Abundance* with which he has bless’d some far beyond others.\n\n[^1]: Acts 4.36, 37.\n[^2]: Luk. 21.4.\n[^3]: Prov. 30.8."},{"number":39,"title":"Of a Christian Man’s Oath","part":null,"questions":[],"paragraphs":["39.1"],"clauses":[],"items":[],"text":"> As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and *James* his Apostle; so we judg that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a Cause of Faith and Charity, so it be done according to the Prophets teaching, in Justice, Judgment, and Truth.\n\nAn Oath is an Appeal to God, either upon a Testimony that is given, or a Promise that is made, confirming the Truth of the one, and the Fidelity of the other. It is an Appeal to God, who knows all things, and will judg all men: So it is an Act that acknowledges both his Omniscience and his being the Governor of this World, who will judg all at the Last Day according to their deeds, and must be supposed to have a more immediate regard to such Acts, in which men made him a Party. An Appeal truly made, is a committing the matter to God: A false one is an Act of open defiance, which must either suppose a denial of his knowing all things, or a belief that he has forsaken the Earth, and has no regard to the Actions of Mortals: or finally, it is a bold venturing on the Justice and Wrath of God, for the serving some present end, or the gaining of some present advantage: And which of these soever gives a man that brutal Confidence of adventuring on a false Oath, we must conclude it to be a very crying Sin; which must be expiated with a very severe Repentance, or will bring down verry terrible Judgments on those who are guilty of it.\n\nThus if we consider the matter upon the Principles of Natural Religion, an Oath is an Act of Worship and Homage done to God; and is a very powerful mean for preserving the Justice and Order of the World. All Decisions in Justice must be founded upon evidence; two must be believed rather than one; therefore the more Terror that is struck into the minds of men, either when they give their Testimony, or when they bind themselves by Promises, and the deeper that this goes, it will both oblige them to the greater Caution in what they say, and to the greater Strictness in what they promise. Since therefore Truth and Fidelity are so necessary to the Security and Commerce of the World, and since an Appeal to God is the greatest Mean that can be thought on to bind men to an exactness and strictness in every thing with which that Appeal is joined; therefore the use of an Oath is fully justified upon the Principles of Natural Religion. This has spread it self so universally through the World, and began so early, that it may well be reckoned a Branch of the Law and Light of Nature.\n\nWe find this was practised by the Patriarchs: *Abimelech* reckoned that he was safe, if he could persuade *Abraham* to swear to him by *God,*[^1] That he would not deal falsly with him; and *Abraham* consented so to swear. Either the same *Abimelech* or another of that Name, desired that an Oath might be between *Isaac* and him; and *they sware one to another. Jacob* did also swear to *Laban.* Thus we find the Patriarchs practising this before the *Mosaical* Law. Under that Law we find many Covenants sealed by an Oath; and that was a Sacred Bond, as appears from the Story of the *Gibeonites.* There was also a special Constitution in the *Jewish* Religion, by which one in Authority might put others under an *Oath,* and *adjure* them either to do somewhat, or to declare some Truth. The Law was, That *when any Soul (i. e.* man) *sinned,*[^2] *and heard the voice of swearing* (Adjuration), *and was a witness whether he hath seen it, or known it, if he do not utter it, then he shall bear his Iniquity*; that is, he shall be guilty of Perjury. So the Form then was, the Judg or the Parent did adjure all persons to declare their knowledg of any particular. They charged this upon them with an Oath or Curse, and all persons were then bound by that Oath to tell the truth. So *Micah* came and confessed,[^3] upon his Mother’s Adjuration, That he had the Eleven hundred Shekels, for which he heard her put all under a Curse; and upon that she blessed him.[^4] *Saul,* when he was pursuing the *Philistines,* put the People under a Curse, if they should eat any Food till Night; and this was thought to be so obligatory, that the Violation of it was Capital, and *Jonathan* was put in hazard of his Life upon it. Thus the High-Priest put our Saviour under the Oath of *Cursing,*[^5] when he required him to tell, Whether he was the Messias or not? Upon which our Saviour was according to that Law upon his Oath; and though he had continued silent till then, as long as it was free to him to speak or not, at his pleasure, yet then he was bound to speak, and so he did speak, and owned himself to be what he truly was.\n\nThis was the Form of that Constitution; but if by practice it were found that mens pronouncing the words of the Oath themselves, when required by a Person in Authority to do it; and that such Actions as their lifting up their Hand to Heaven, or their laying it on a Bible, as importing their Sense of the Terrors contained in that Book, were like to make a deeper Impression on them, than barely the Judges charging them with the *Oath* or *Curse*; it seems to be within the compass of Human Authority, to change the Rites and Manner of this Oath, and to put it in such a Method as might probably work most on the minds of those who were to take it. The Institution in general is plain, and the making of such Alterations seems to be clearly in the Power of any State or Society of men.\n\nIn the New Testament we find St. *Paul* prosecuting a Discourse concerning the *Oath* which God sware to *Abraham,*[^6] *who not having a greater to swear by, swore by himself*; and to enforce the Importance of that, it is added, *An oath for confirmation* (that is,[^7] for the affirming or assuring of any thing) *is the end of all controversy.* Which plainly shews us what Notion the Author of that Epistle had of an Oath: He did not consider it as an Impiety or Prophanation of the Name of God.[^8] In St. *John*’s Visions an Angel is represented as *lifting up his hand,* and *swearing by him that liveth for ever and ever:* And the Apostles even in their Epistles,[^9] that are acknowledged to be writ by Divine Inspiration, do frequently appeal to God in these words, *God is witness*; which contain the whole Essence of an Oath. Once St. *Paul* carries the Expression to a Form of Imprecation,[^10] when he calls *God to a record upon* (or against) *his soul.*\n\nThese seem to be Authorities beyond exception, justifying the use of an Oath upon a great occasion, or before a competent Authority; according to that Prophecy quoted in the Article, which is thought to relate to the Times of the *Messias: And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him,*[^11] *and in him shall they glory.* These last words seem evidently to relate to the days of the Messiah: So here an Oath religiously taken, is represented as a part of that Worship which all Nations shall offer up to God under the New Dispensation.\n\nAgainst all this, the great Objection is, That when Christ is correcting the Glosses that the *Pharisees* put upon the Law, whereas they only taught that men *should not forswear themselves, but perform their oaths unto the Lord*; our Saviour says, *Swear not at all; neither by the Heaven, nor the earth,*[^12] *nor by Jerusalem, nor by the head; but let your communication be yea yea, and nay nay; for whatsoever is more than these, cometh of evil.* And St. *James* speaking of the enduring Afflictions, and of the Patience of *Job,* adds, *But above all things, my brethren, swear not; neither by the heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay nay, lest ye fall into condemnation.* It must be confessed that these words seem to be so express and positive, that great regard is to be had to a Scruple that is founded on an Authority that seems to be so full. But according to what was formerly observed of the manner of the Judiciary Oaths among the *Jews,* these words cannot belong to them. Those Oaths were bound upon the Party by the Authority of the Judg; in which he was passive, and so could not help his being put under an Oath: Whereas our Saviour’s words relate only to those Oaths which a man took voluntarily on himself, but not to those under which he was bound according to the Law of God. If our Saviour had intended to have forbidden all Judiciary Oaths, he must have annulled that part of the Authority of Magistrates and Parents, and have forbid them to put others under Oaths. The word *Communication,* that comes afterwards, seems to be a Key to our Saviour’s words; to shew that they ought only to be applied to their Communication or Commerce; to those Discourses that pass among men, in which it is but too customary to give Oaths a very large share. Or since the words that went before, concerning the performing of Vows, seem to limit the Discourse to them, the meaning of *Swear not at all,* may be this, Be not ready, as the *Jews* were, to make Vows on all occasions, to devote themselves or others: Instead of those, he requires them to use a greater Simplicity in their Communication. And St. *James*’s words may be also very fitly applied to this, since men in their Afflictions are apt to make very indiscreet Vows, without considering whether they either can, or probably will pay them; as if they would pretend by such profuse Vows to overcome or corrupt God.\n\nThis Sense will well agree both to our Saviour’s words, and to St. *James*’s; and it seems most reasonable to believe that this is their true Sense, for it agrees with every thing else; whereas if we understand them in that strict Sense of condemning all Oaths, we cannot tell what to make of those Oaths which occur in several Passages of St. *Paul*’s Epistles; and least of all, what to say to our Saviour’s own answering upon Oath, when adjured. Therefore all rash and vain swearing, all swearing in the Communication or Intercourse of Mankind, is certainly condemned, as well as all Imprecatory Vows. But since we have so great Authorities from the Scriptures in both Testaments for other Oaths; and since that agrees so evidently with the Principles of Natural Religion, we may conclude with the Article, That a man may swear when the Magistrate requireth it. It is added, *in a Cause of Faith and Charity*; for certainly in trifling matters, such Reverence is due to the Holy Name of God, that swearing ought to be avoided: But when it is necessary, it ought to be set about with those regards that are due to the Great God, who is appealed to: A Gravity of Deportment, and an Exactness of weighing the truth of what we say, are highly necessary here: Certainly our Words ought to be few, and our Hearts full of the Apprehensions of the Majesty of that God with whom we have to do, before whom we stand, and to whom we appeal; who knows all things, *and will bring every work to judgment, with every secret thing, whether it be good, or whether it be evil.*\n\n[^1]: Gen. 21.23.26.28.31.53.\n[^2]: Lev. 5.1.\n[^3]: Judg. 17.2.\n[^4]: 1 Sam. 14.24, 28, 44.\n[^5]: Matth. 26.63, 64.\n[^6]: Heb. 6.13, 14, 15.\n[^7]: Ver. 16.\n[^8]: Rev. 10.6.\n[^9]: Rom. 1.9. Gal. 1.20.\n[^10]: 2 Cor. 1.23.\n[^11]: Jer. 4.2.\n[^12]: Matth. 5.34, 35, 36, 37. James 5.12."}],"text":null},{"version":"0.1.71","id":"rogers1607","kind":"commentary","title":"The Faith, Doctrine, and Religion, Professed, and Protected in the Realm of England, Expressed in Thirty-Nine Articles","short":null,"aliases":["The Catholic Doctrine of the Church of England"],"authors":["Thomas Rogers"],"tradition":["anglican","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1607,"adopted":[]},"year":1607,"edition":"John Legatt’s printing, 1607","source":"https://archive.org/details/bim_early-english-books-1475-1640_the-faith-doctrine-and-_rogers-thomas_1607","image":{"url":"/downloads/v1/images/rogers1607.jpg","width":200,"height":250,"alt":"Thomas Rogers, head and shoulders in a gown and bands, an engraving","credit":"Engraving by John June, c. 1744–1775, lettered “The Revd. Thos. Rogers, B.A. Minister of the Gospel at Horningar, Suff.” (British Museum, 1853,0112.1861)","source":"https://www.britishmuseum.org/collection/object/P_1853-0112-1861","license":"public-domain"},"modernized":null,"exposition":null,"on":"articles1571","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Faith, Doctrine, and religion, professed, & protected in the Realme of England, and dominions of the same: Expressed in 39 Articles, concordablie agreed vpon by the reuerend Bishops, and Clergie of this Kingdome, at two seuerall meetings, or Conuocations of theirs, in the yeares of our Lord, 1562, and 1604: The said Articles analised into Propositions, and the Propositions prooued to be agreeable both to the written word of God, and to the extant Confessions of all the neighbour Churches, Christianlie reformed","edition":"John Legatt’s printing, 1607","published":1607,"place":"Cambridge","catalog":["STC 21228","ESTC S116041"],"original":"https://archive.org/details/bim_early-english-books-1475-1640_the-faith-doctrine-and-_rogers-thomas_1607","pdf":"https://assets.symbolics.dev/09028d1cfd0824564aab4cc19a693715cc905f2e4dbd129ae0b54bd113e88235/bim_early-english-books-1475-1640_the-faith-doctrine-and-_rogers-thomas_1607.pdf","sha256":"09028d1cfd0824564aab4cc19a693715cc905f2e4dbd129ae0b54bd113e88235","pdf_source":"https://archive.org/download/bim_early-english-books-1475-1640_the-faith-doctrine-and-_rogers-thomas_1607/bim_early-english-books-1475-1640_the-faith-doctrine-and-_rogers-thomas_1607.pdf"},"transcription":{"from":"eebo-tcp:A10958","checked":[{"against":"https://archive.org/details/bim_early-english-books-1475-1640_the-faith-doctrine-and-_rogers-thomas_1607","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading, each article’s text and its first page word by word, fifteen pages drawn at random word by word, and every margin note the import report doubted that gives Bible references; EMENDATIONS.md lists what was corrected"}]},"license":"public-domain","notes":"Thomas Rogers (c. 1553–1616), rector of Horringer and chaplain to Archbishop Bancroft, to whom it is dedicated: the first commentary on the Thirty-Nine Articles. It revises his *The English Creede* (part 1, 1585; part 2, 1587; EEBO-TCP A68668 and A10957). Its text is headed “The Catholike Doctrine, beleeued and professed in the Church of England”, the title of later printings and of the Parker Society’s edition (1854; archive.org, `catholicdoctrine00roge`). Each article is printed, then “analised into propositions”, and each proposition proved from Scripture and from the confessions of the reformed churches (the *Harmony of Confessions*), and the errors and adversaries it condemns listed. Each entry is an article, on all of `articles1571`’s paragraphs of it; its items are the article as Rogers prints it, the list of propositions, and each proposition, with its proof and its errors under it, each a heading with its paragraphs. Every margin note is a segment’s: the Bible references it gives are its `proofs`, and the note as printed its `note` where it says more (the verses quoted, a confession, a father); a note citing a commentary on a verse (“Test. Rhem. an. Rom. 8.17.”) gives none. The small figures that number the propositions in an article’s text are left out. The dedication is `prose/preface` and the canons of 1604 printed after it `prose/canons`; the title page, the table of titles and pages and the printer’s errata are left out. Imported from EEBO-TCP A10958 by `scripts/import-tcp.mjs` (`--kind commentary --on articles1571`), and proofread against the scan, EEBO’s film of the printing, which films pp. 6–7 and 206–209 twice. The TCP’s gaps elsewhere are kept as it has them. Its readings, conventions and corrections are in `commentaries/rogers1607/EMENDATIONS.md`."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":39,"url":"/api/v1/documents/rogers1607","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"canons","title":"Constitutions, and Canons ecclesiasticall, an. 1604","text":"Whosoeuer shall heereafter affirme, that the Church of England by Lawe established vnder the Kings Maiestie, is not a true, and an Apostolicall Church, teaching, and maintaining the Doctrine of the Apostles: let him bee excommunicated *ipso facto,* and not restored, but onely by the Archbishop after his repentance, and publike reuocation of this his wicked error. Can. *3.*\n\nWhosoeuer shall heereafter affirme that any of the *39.* Articles agreed vpon by the Archbishops, and Bishops of both Prouinces, and the whole Cleargie in the Conuocation holden at London, in the yeare of our Lord God *1562.* for the auoyding of diuersities of opinions, and for the establishing of consent touching true Religion, are in any part superstitious, or erroneous, or such as he may not with a good conscience subscribe vnto: let him be excommunicated *ipso facto,* & not restored, but only by the Archbishop, after his repentance, and publike reuocation of such his wicked errors. Can. *5.*\n\nWhosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England, and combine themselues in a newe Brotherhood, accounting the Christians, who are conformable to the Doctrine, Gouernment, Rites, and Ceremonies of the Church of England, to be prophane, and vnmeete for them to ioyne with in Christian profession: let them be excommunicated *ipso facto,* and not restored but by the Archbishop, after their repentance, & publike reuocation of such their wicked errors. Can. *9.*"},{"name":"preface","title":"To the most reuerend Father in God, & his right honorable good Lord Richard, by the diuine prouidence Archb. of Canterburie, and Primate of England; and Counselar to the most high, & mighty Prince, Iames, King of great Brittaine, France, & Ireland","text":"Most reuerend Father in God, there is no one thing in this world that of men truly zealous, & Christian in these latter daies of the world with greater earnestnes hath bin desired, then that by a ioynt, & common consent of all the Churches rightly, & according to the canons of the sacred Scriptures, reformed, there might be a draught made, and diuulged, containing, and expressing the summe, & substance of that Religion, which they doe all both concordablie teach, & vniformely maintaine.\n\nThat holy man (of happie remembrance) D. *Cranmer* (who sometime enioyed that roome in our Church,[^1] which your Grace nowe worthily possesseth) in the daies of that most godly young Prince, *King Edward the sixt,* employed a great part of his time, and studie for the effecting of that worke; and imparted his thoughts with the most principall persons, and of rarest note in those daies for their wisdome, pietie, and credit among the people of God throughout Christendome. *M. Caluin,* vnderstanding of his intent, addressed his letters vnto the sayd Archbishop, and offered his seruice, saying that might his labours stand the Church in steede, *ne decem quidem maria,* it would not grieue him to saile ouer ten Seas to such a purpose.\n\n2\\. But this proouing a worke of much difficultie, if not altogether vnpossible in mans eies, especially in those daies, to be brought about, the next course, and resolution was,[^2] that euerie Kingdome, and free state, or principalitie, which had abandoned the superstitious, and Antichristian religion of the Church of Rome, and embraced the Gospell of Christ, should diuulge a Briefe of that religion, which among themselues was taught, and beleeued, and whereby through the mercie of God in Christ, they did hope to be saued. Which to God his great glorie, & the singular benefit, & comfort of all Churches, both present, and to come (as the extant Harmonie of all their confessions doth most sweetely record) with no great labor was notablie performed.\n\nThis worke of theirs tolde the Churches in those daies, and doth vs, and will enforme our posteritie, that not only in euery particular State, & Kingdome, but also throughout Christendome, where the Gospell was entertained, the primitiue, and Apostolicall daies of the Church were againe restored. For the multitudes of them that did beleeue (I speake both ioyntly of all, and seuerally of each reformed people, not of euery particular person, fantastique, False-apostles, and peruerse teachers, or professors in any Church, who were not wanting euen in the Apostles daies) touching the maine, and fundamentall points of true religion, were then of one hart and of one soule, and did thinke, and speake one thing, and liue in peace[^3].\n\n3\\. The said Archbishop (for vnto whom better, after God, and the King can we ascribe the glorie of this worthy act? hee wrought this Vnitie, and Vniformitie of doctrine in this kingdome, in the Halcyon daies of our English *Iosias,* K. Edward the sixt of that name: and the same doctrine, so by his meanes established in the time of peace (a notable worke of peace) like a manly,[^4] haeroicall, and heauenly Capitane, vnder our Generall, Iesus Christ, he resolutely, euen with his heart blood, & in the fierie torments, afterwards confirmed in the daies of persecution.\n\n[^5] *A* certaine learned man (speaking of the Religion heere then professed, and wrighting vnto the Lords of our late Queenes Counsell) doth say, he (meaning the Papist his aduersarie, who charged our Church with discord, and disagreements about matters of religion) He ought (saith he) if hee had bin able,[^6] to haue brought out the publike Confession, and Articles of faith, agreed in K. Edwards time, and haue shewed any in England, that professing the Gospell, dissenteth from the same. So esteemed hee (and with him many thousands of learned, and iudicous men) of the doctrine then ratified by authoritie, and professed in this kingdome.\n\nBut those daies of our Churches peace continued not long (through our vnthankefulnesse, and sinnes) neither on the other side was our persecution permanent (through the goodnes of god), though for the time exceeding vehemt, & violent.[^7] For *nubecula fuit, & cito transiit,* it vanished away quickely, as do many raging stormes euen vpon the suddaine: yet not through the power of Gunpowder, and treasons, but through the force of ardent praiers vnto the Almightie. For *arma ecclesiae preces.*\n\n4\\. Wee finde that M. Latimer (that sacred,[^8] and reuerend Father) addicted himselfe very seriously in those daies vnto the exercise of prayer; and his principall, and most vsuall praiers were first, for himselfe, next for the afflicted church of England, and lastly for Lady Elizabeth, the deceassed K. Edwards, and Q. Maries sister.\n\nFor himselfe hee praied, that as God had made him a minister, and Preacher, of his truth: so hee might constantly beare witnesse vnto the same, & haue the grace,[^9] and power to maintain it in the face of the world, euen till the hower of his death. For the church of Enlād hee praied, that God would be pleased once againe, to restore the free Preaching of the Gospell to this realme (and this withall possible feruencie of Spirit, hee craued at the hands of God). And for Lady Elizabeth, that hee would preserue, and make her a comfort to his then comfortlesse people in England. And the almightie, and our heauenly Father both heard, and granted, all, and euery of his petitions.\n\nM. Gualter (that learned, painfull, & excellent diuine at Tigure) dedicating his holy,[^10] and Christian comments vpon the lesser Prophets vnto D. Parkhurst, Bishop of Norwich (who in the daies of the forementioned Q. Mary, voluntarily had exiled himselfe so farre as Switzerland, for his preseruation, if it might be, vnto better times) saith of the said Parkhurst, that when he liued in Tigure, Lady Elizabeth was euer in his mouth: her Faith, her wisedome, her magnanimous, spirit, her virgineous and chast behauiour hee would euer celebrate with high words, and commendations, and that God would gard, and safegard her person for the good of his people, was his daily praier: yea (saith the same Gualter) *orabant idem te cum pii omnes,* it was not your praier onely,[^11] but all Gods people so praied besides. And their prayers were not made in vaine. For both Q. Mary liued not long; and L. Elizabeth was placed in the royall throne; superstition was expulsed, and true religion againe, to the singular comfort, and multiplication of Gods people in this kingdome, very solemnely restored.\n\n.5 Nothwithstanding an Vniformitie of doctrine to be taught embraced, and professed, by authoritie of the Prince, and State was not published till certaine yeares after the Queenes attaining the kingly diademe;[^12] but then Articles of religion, to the number of thirty-nine, drawē yet three yeares afore, were commended to the consideration, and perusall of the whole clergie of both Prouinces, in an orderly, and lawfull assembly, or Convocation of theirs at London; and by a sweete, and vnanimous readines, thereupon by them allowed. This was effected in the yeare of our Lord 1562. (the same yeare that the mercilesse Massacre at Vassey in France was committed by the Duke of Guize;[^13] and the same very time also that all the Protestants in that country of France, for holding and professing the same doctrine, were sentenced vnto death, and destruction by the Parliament at Paris: after which their condemnatiō ensued those horrible, and more then sauage murders, and slaughters of the Religious, and onely for this Religion, at Carrascone, at Tholouse, Amiens, Towres, Sens, Agen, Aurane, and many other citties, townes, and villages throughout France).\n\nA principall contriuer of this Vniformitie in religion, and thereby Vnitie among vs,[^14] was another Predecessor of your Graces, euen D. Parkar the first Archbishop of Canterburie in the said Queenes daies.\n\nHere vpon Beza from Geneva, *Doctrinae puritas viget in Anglia, Pure & syncere,* religion flourisheth in England; Zanchius, from Strasborough, *Per hanc reginam factam,* by her (meaning Q. Elizabeths) comming to the Crowne, God againe hath restored his doctrine, and true worship; and Daneus, The whole compasse of the world hath neuer seene any thing more blessed, nor more to be wished then is her gouernenment.\n\nSo now againe flourished those Apostolicall times (as I may say) of vnitie, and Vniformitie of doctrine in our Church. For then were there no contentions, nor dissentions, nor thornie, & pricking disputations among vs about questions of religion, *tantum res nobis fuit cum satellitibus quibusdam Pontificiis* (as Bishop Iewell said) wee then skirmished onely with the Papists. As it was at the building of Salomons temple: so was it with vs then. Wee set vpon the building of Gods house (which is his Church) without deane, without noyse, and stirres. The adversaries without heard vs, and heard of our doings abroad by the pens of the learned Iewel, Nowel, Calfehill, and such other Architects of ours; to our selues wee were comely as Ierusalem; to our enemies, terrible as an armie of Banners.\n\n6\\. Also what afore, *viz.* an. 62. they had agreed vpon, the same at another Assembly at London, an. 71. and the 13. of Q. Elizabeth, according to a Act of Parliament then made,[^15] the said Clergie of England (the Archbishops and Bishops first beginning, and giuing the example) by their seuerall Subscriptions with their owne hands, most readily did approoue.\n\nHowbeit in the yeare next ensuing, *sciz.* an. 72 (a yeare many waies memorable, especially for the great, and generall Massacre of aboue an hundred thousand Protestāts in France, chiefly in Paris, and the country thereabout adioyning, begun on S. Bartholemewes eeue[^16], for Pope Gregories excommunicating of Q. Elizabeth, for defending this doctrine, and religion, which here wee speake of; and thirdly for the erecting of priuate Presbyteries now first in England) diuers of the inferior ministers in, and about London, and else where in this kingdome, not a little disturbed the quiet of our state, and peace, some of them by vntimely, and inconsiderate Admonitions, pamphelets, and Libels; others by obstinate refusing to subscribe, as both Lawe did enioyne, and their Fathers in Christ, and superiors afore them had done. But these men speedily both by learning were answered, and by authoritie censured, suspended, or depriued.\n\n7\\. And yet not one of these Recusants, and so not one of Englāds clergie,[^17] either now, or afore did euer oppugne the receiued, publike, and catholike doctrine of our Church, but most willingly approued, and applauded the same, as the truth of God.\n\nFor euen the admonitioners themselues (which said that they did striue for true Religion; and wished the Parliament euen With perfect hatred to detest the church of England, whereof notwithstanding they were members) euen they doe say how they (meaning the Bishops, and their partakers) they hold the substance of Religion with vs, and wee with them. And againe. Wee (all of vs) confesse one Christ. And their Champion doth acknowledge, that her maiestie hath deliuered vs from the spirituall Egypt of Poperie.\n\nSo that for doctrine (I meane still for the maine points of doctrine) there was now a sweete, and blessed concord among vs: which Vnitie continued all that holy, and reuerend Fathers, I meane Archbishop Parkers time, which was till the 17. yeare of Q. Elizabeth.\n\n8\\. After him succeeded in the said Archiepiscopall chaire B. Grindall, a right famous, and worthy Prelate; and for religion so sound, as in K. Edwards daies (had the Prince liued a while longer) he had bin promoted vnto the Bishoprick of London,[^18] vpon the translation of B. Ridly vnto Durham (for these things had the State then in purpose). But God otherwise had decreed for their advancements, as that the one of them should passe through the fire vnto the kingdome of heauen; and the other escape the dangers of many stormes, and waters before hee came vnto any preferment at all. And so accordingly Ridley was burned, and Grindall banished, and both of them depriued either of life, or liuing, or both, and that for one, and the same cause, and doctrine, which they had preached, and wee professe.\n\nBut the tempest being ouerblowen, and Q. Elizabeth (her selfe hauing likewise escaped the bloody hands of her cruel enemies, yea and Gunpowder traines, and Treasons too, in most barbarous manner laid to haue blowen vp her saint-like, & sanctified Body, and Soule, into the heauens; and all for her constant fauouring, and embracing this very doctrine) her Maiestie (not forgetfull what he had endured for the cause of Christ, and his Church) aduanced this zealous Confessour, and tried Souldier, vnto the See first of London (afore designed him); next of Yorke, and lastly of Canterburie.\n\nThe care of this Archbishop was great to further the glory of God, but, through the enuy and malice of his ill willers, his power was but small; his place, high, but himselfe made lowe, through some disgraces, by his potent aduersaries: which hee meekely, and patiently endured till his dying day.\n\n9\\. During the time of this mans troubles, among other, two things especially deserue obseruation: One is,[^19] the flocking of Iesuits into the kingdome (who afore them neuer came among vs) the other is the insolencie, and boldnes of our homefaction.\n\nThe Iesuits indicted Councels; summoned Synodes; enacted and reversed orders, and exercised Papal iurisdiction among vs, wee not weeting, nor so much as dreaming of any such matter.\n\nThe Brethren (for so did they now stile themselues) in their Churches and charges would neither pray, nor say seruice, nor Baptise, nor celebrate the L. Supper; nor Marrie, nor Bury, nor doe any other ecclesiasticall duty according to the Law, but after their owne deuisings. And abroad (as if they had bin acquainted with the Iesuiticall proceedings; or the Iesuits with their practises) they had their meetings both classicall, and Synodicall; they set downe decrees, reuersed orders, elected ministers, exacted Subscriptions, and executed the censures of suspension, and excommunication where they thought good.\n\nThe Iesuits had for their prouinciall first Roberr Parsons, *alias* Cowbuck, then Weston, and lastly Garnet (which Garnet continued in that office till the yeare 1605. when he was apprehended, and for most horrible and hellish treasons, as an arrant Traitor put to death in Pauls Churchyard the same yeare. And the Brethren had their (I know not what) cheife men. All of these residing in, and about London; and in speciall fauour both with the Gentiles, and vulgar people of their seuerall factions: and so continued multiplying their number, and growing strong, euen head-strong in boldnes, and schisme till the dying day of this most graue, and reuerend Archbishop, which was in the moneth of Iuly. 1583.\n\n10\\. Some foure moneths afore whose death the said Brethren, at a certaine Assembly of their owne appointing, among other things (as I finde) decreed, that if Subscription vnto the booke of Articles of religion (afore mentioned, and still meant) should againe be vrged,[^20] the said Brethren might subscribe thereunto according to the Statute. Which declareth that what diuersitie, and disagreement soeuer was about other matters,[^21] yet abode ther stil a blessed Vnitie among vs touching the foundation of Christiā religiō. And this was in 25. yeare of Q· Elizabeth.\n\n11\\. Next vnto him D. Whitegift, then Bishop of Worcester (a man deseruedly vnto that dignitie promoted and for his manifold paines in writing,[^22] teaching, and defending the truth; his wisedome in gouerning; and his well demeaning of himselfe euery way, worthy the double honour which hee did enioy, or the State could aduance him vnto) from thence was translated vnto the See of Canterburie.\n\nNo sooner was he confirmed in his office, but (obseruing both the open and intolerable contempt in many places of all Church orders by authoritie prescribed; and hearing both of many secret conuenticles, & vnlawfull assemblies in his Prouince; and of the tumults, and garboiles abroad, and euen at his very admission vnto his charge, raised in Scotland, and that for the selfe same cause, which by the Brethren here in England was maintained; & foreseeing the dangers, and troubles likely to ensue (for which hee should giue an account, if in time hee sought not meanes to preuent them) hee thought it his bounden dutie (for the preseruation of vnitie, and puritie in religion; the preuenting of further schisme; and the discouery of mens inclinations either vnto peace, or faction) that all, and euery Minister eclesiastical (hauing cure of soules within the Prouince of Canterbury) vnder his owne hand, and by Subscription, should testifie his consent both vnto the points of religion in the Conuocatiō an. 62. approued,[^23] and likewise vnto other Articles, necessary for concord sake of all, and euery man, minister especially to be acknowledged: and accordingly, by due course of Law called then therevnto, Which was done the very first yeare of his removeall, and of her maiestie the 26.\n\nThis of the brethren was tearmed the woefull yeare of subscription, but that they should so doe there was no cause,[^24] vnlesse they are greiued that factious spirits, and malecōtēted Ministers, and Preachers were discouered; and their erroneous, & schismaticall opinions brought into light. And surely neuer was their subscription hitherto by authoritie vrged in this land, but diuers newe fancies (held yet for truthes, not to be doubted of, among the brethren) were thereby detected, for Gods people to auoid as monsters; neither hath our Church lost, by imposing, nor the aduersaries gained at the long runne, by refusing Subscription.\n\n12\\. In the yeares 71, and 72. when subscription first was required, the whole land will witnesse, that manie,[^25] and sundrie bookes (aswell in Latine, as English) then, and afterward flewe abroad. In which wee read howe then, and in those daies The truth of God did in a manner but peepe out (as it were) at the screene; that Cranmer, Parker, Grindall, and all the other Martyrs, Preachers, and learned men (which first in our age brought the light of the Gospell into this realme), did see a litle, and had a glimpse of the truth, but ouersaw many things, which in these daies of the Sunshine of the Gospell, men of meaner gifts doe see; and yet may not vtter them without great danger of the Lawes (through the iniquitie of the times), though the said things now seene be comprised in the booke of God, and also be a part of the Gospell, yea the very Gospell it selfe (so true are they); and of such importance, as if euery haire of our heads were a life (say the Brethren,) wee ought to afford them in defense of these matters; the Articles of Religion penned, and agreed vpon by the Bishops, and Clergie, and ratified by the Prince, and Parliament, in comparison of these things nowe reuealed and newly come to light, are but Childish, and toies.\n\nThus write they (as your Grace best knoweth; and I would haue quoted the places where they may be read, had I either not written vnto your selfe, or did write vnto a man vnacquainted with their bookes). And had they heere stayed, there words had bin able (without the more grace of God) to haue mooued the Parliament, & all the people of this land (as they haue preuailed but too much alreadie with their too credulous fauorites) to thinke our Church, for all the reformation wrought, and Vniformitie in doctrine established, to be much awrie, and farre from the truth it should professe. But setting downe (as they haue donne) and publishing both what the truth is, which nowe breaketh out, and offereth it selfe by their ministerie to the viewe of the whole world (which afore did but peepe out at the Screene); and what the things be, which theie of meane gifts doe see, and our Fathers, the Martirs, Bishops, and Preachers, both in King Edwards daies, and afterwards (knowne, and acknowledged to be men of excellent parts) either did not see at all, or Ouersee; and what likewise the points of doctrine newly now reuealed, their *aeternum Euangelium* (which without great danger may not be preached in England, no more then the doctrine, and Articles of the Church of England may bee preached at Rome; and for defence wherof they ought to afford euen their very liues, weare they so many as the haires of euery of their heads) is, and bee, they demonstrate themselues to be most childishly vaine, and idle in their imaginations (which they take yet to be illuminations of the spirit).\n\n13\\. For all their doings, and discourses (to say the best of them) are but to erect a newe (which they tearme a true) ministerie;[^26] and their Discipline among vs.\n\nThemselues doe say, The controuersie betwixt them, and vs, is not as (the Bishopes, and their welwillers) they would beare the world in hand, for a Cap, a Tippet, or a Surplesse, but for greater matters, concerning a true ministerie, and regiment of the Church, according to the word: the one whereof, that is a true ministery they shall neuer haue, till Archbishops, and Bishops be put downe, and all Ministers made equall: the other also will neuer be brought to passe, till Kings & Queenes doe subiect themselues vnto the Church, and submit their scepters, and throwe downe their Crowes before the Church, and lick vp the dust of the feete of the Church; and willingly abide the censures of the Church, that is, of the Presbyterie. For, as the Church is subiect vnto the ciuill magistrate in respect of his ciuill authoritie: so must the magistrate, the King and Queene, subiect themselues, and bee obedient to the iust, and lawfull authoritie of the Church. The ciuill magistrate is none officer at all of the Church. For Church officers bee *non Magnates, aut Tetrarchae,* not gracious, or honorable Lords, but Ministers of the Church. The Presbyterie is the Church; and euerie Congregation, or Church, should and must in it haue a Presbyterie.\n\nThis is the Light, which indeede the Martyrs, neuer sawe; the Religion, which our Brethren striue for; the Truth, which they may not preach; not Childish doctrine, like the Bishops Articles, but the wise Gospell; the maine, and materiall points of religion, nowe in these last daies last of all (yea after the eight Thorowe breaking of H. N. his *Euangelium regni*) reuealed, and for furtherance whereof they are to lend, and spend euen all their liues, if occasion be ministred.\n\n14\\. Strange, and strong delusions: First to take these and other such assertions for Truths, and heauenly mysteries, which are but the fancies of troubled braines, not grounded, nor truly gathered from Gods word:\n\nNext, to teach one another, and al their fauorers, howe they should be as readie, and prepared euen for these matters, to giue ouer their liuings, and to giue their liues (were they as many as the haires of (all) their heades as *Cranmer, Ridley, Latimer* did; and *Parker, Grindall,* and all other Preachess would, and euery Christian man, and woman, should (if they bee called thereunto) for the Apostolicall, and Catholique doctrine of our Church, which all Gods people doe knowe, and the Brethren themselues (as afore hath bin noted) doe confesse, is originally from God, and his written word.\n\nThese, and many moe (too many heere to be recapitulate) such phantasies of theirs, or phrenesies rather, this first subscription brought first to light (and yet happie had it bin for Gods Church, and people, they had neuer bin broached).\n\n15\\. Semblablie the next Subscription called for by the last Archb. your L. predecessor, an 84. discouered euen the verie thoughts,[^27] and desires of those (Brethren before, but nowe stiled) faithfull Brethren, which haue, and doe seeke for the Discipline, and reformation of the Church.\n\nMany Treatises afore, but nowe, and diuers yeares ensuing they flewe about, and abroad like Atomies; and by them the same things which afore, but in a differing sort, and in other words, they publish.\n\nFor touching Church officers, they name who, and howe many sorts they be of them, viz. Doctors, Pastors, Gouernors, Deacons, and Widdowes (no moe, no fewer.\n\nThey say, Euerie Church must be furnished with a Teacher, and a Pastor, as with two Eies; with Elders, as with Feete; with Deacons, as with Hands. Euerie Congregation must haue Eies, Hands, and Feete, and yet neither all, nor at all any Congregation is to haue an Head, answerable to those Feete, Hands, and Eies.\n\nThe doctor, by their doctrine, must be a distinct minister from the pastor, and onely teach true doctrine, and neither exhort, nor apply his doctrine according to the times, and his auditorie, nor minister the Sacraments. For these things the pastor is to performe. Which pastor also, whensoeuer he administreth the Sacraments, must necessarily make a Sermon, or els he cōmitteth Sacriledge.\n\nAnd concerning discipline, by their doctrine, euery Congregation must haue absolute authoritie, to admonish, to censure, to excommunicate, and to anathematize all offending persons yea euen Kings, and Princes, if they be of the Congregation. And no Prince but must be of some parish, and vnder one, Presbytery or other alwaies, Where this power is not, in their iudgements, one of the tokens of a true Church, is wanting. For this Discipline with them is a Marke of the Church, and numbred among the Articles of their Faith.\n\n16\\. This (say they is the great cause, the holy cause, which they will neuer leaue suing for, though they should be a thousand Parliaments in their daies, vntill either ther obtaine it, or bring the Lord in vengeance, and blood against the Stare,[^28] and the whole land, for repelling the same. The Discipline is Gods holy yoke, Gods sceptre; the kingdome and throne of Christ.\n\nOur controuersie (say they) is whether Iesus Christ shall be King, or no. Againe, the end of all our trauaile is to build vp the walles of Ierusalem, in to set vp the Throne of Iesus Christ, our heauenly King, the middes thereof; the aduauncing whereof is a testimonie vnto vs that wee shall haue part in that glorie, which shall be reuealed heereafter.\n\nSo learne we nowe from their said bookes, learned and demonstratiue discourses (which the Fathers, and our fore fathers neuer sawe, nor had learned) both that their Discipline established, and exercised is a visible marke of a true Church; and to desire the aduauncement of the same, an inuisible token of an elect childe of God: so as neither is that a Church, at least no true Church, where their Discipline is not; neither they but titular christians, no true christians indeede, which either sigh, or seeke not to haue it established, and Presbyteries in euerie parish to be aduaunced.\n\n17\\. The Articles of our religion (concluded vpon by the reuerend Clergie of our Church) with these learned,[^29] and all seeing Brethren, are but the Bishops decrees, the Articles of the Conuocation house; and reueale some little truth: but these wise Brethren (so faithfull haue they bin betweene God, and his Church) they haue not failed to shewe vs the whole counsaile of God.\n\nAnd yet these faithfull Brethren, either through forgetfulnes, or frailtie, or (which I rather thinke) forced thereunto by the power of truth, doe plainly confesse, that those verie decrees of our Bishops, and Articles of the conuocation house, euen that little, litle part of the Gospel, which the said Bishops, and Martyrs brough to light, and hath enlightned the whole realme, containeth the very fundamentall points of Christianity.\n\nWhereof I still gather that had their newly reuealed, tearmed learned Discourses, and doctrines touching Discipline, & their Presbyteries (howsoeuer with goodly, & glorious titles, to rauish poore heartes with the desire thereof, brandished, and set out) neuer bin diuulged, or preached, we may be saued, but without knowing, and beleeuing, the Articles or doctrine of our Church (which yet is not ours, but Gods) there is no saluation ordinarily to be looked for, of any man: so true, and of such necessitie, is this; so impertinent, and vnneedefull the other.\n\n18\\. *Octogesimus octauus mirabilis annus:* it was prophecied to be a wonderfull yeare long afore it came, and will neuer be forgotten now it is past.[^30]\n\nAmong the things for which the yeare 88. is famous, one, and not of least regard, is, that afore it expired, these bookes of the brethren, by a Proclamation from Q. Elizabeth, were denounced Schismaticall, and seditious; and the doctrine in them contained, erroneous, tending to perswade, and bring in a monstrous, and apparent dangerous Innouation within her dominions, and countries; and to make a change, euen a dangerous change of the forme of doctrine then in vse. And therefore the said bookes were commanded to be brought in, and deliuered into the hands of authoritie; and speciall charge giuen that no moe of that nature should come abroad, or be printed.\n\nWherby (so much as in that blessed Queene, whose name with eternall honour shallbe recorded) these newe fancies of the brethren were hissed, and exploded out of this Christian kingdome; and the articles, or publike doctrine of our Church, confirmed, countenanced, and by the royall prerogatiue of that peerelesse Prince, more strongly ratified, and commended to her awefull and good subiects then afore.\n\n19 The zeale of learned, and godly men herevpon was inflamed, and their courage so encreased, as whereas afore this time but one or two, or a very few (the first whereof was your L. imediate Predecessor, whose memorie be alwaies honourable among the Saints) did encounter the Brethren and oppugned their fancies: now an Armie of most valourous,[^31] and resolute Champions, and Challengers rose vp, which then, and diuers yeares ensuing (among whome as your Grace was the first in time which gaue the onset: so are you to be reckoned with the first, and best for zeale, wisedome, and learning) did conflict with these Brethren, defended the Prelacie; stood for the Prince; and State; put the newe Doctors to the foile; profligated the Elders; set vpon the Presbyterie: and so battered the new Discipline, as hitherto they could neuer, nor hereafter shall euer fortifie, and repaire the decaies thereof.\n\n20\\. Notwithstanding what the brethrē wanted in strength, and learning, they had in wilynes;[^32] and though they lost much one way in the generall, & maine point of their discipline; yet recouered they not a litle aduantage another way, by an odde, and a newe deuise of theirs, in a speciall article of their classicall instructions.\n\nFor while these Worthies of our Church were employing their engins, & forces partly in defending the present gouernment Ecclesiasticall, partly in assaulting the Presbytery and newe Discipline, euen at that verie instant the Brethren (knowing themselues too weake either to ouerthrowe our holds, and that which we hold; or to maintaine their owne) they abandoned quite the Bulwarkes which they had raised,[^33] and gaue out were impregnable; suffering vs to beate them downe, without any, or very small resistance: and yet not carelesse of their affaires left not the warres for all that, but from an odd corner, and after a newe fashion, which wee little thought of (such was their cunning) set vpon vs a fresh againe, by dispersing in printed bookes (which for tenne yeares space before they had bin in hammering among themselues to make them complete) their Sabbath speculations, & Presbyterian (that is more then either Kingly; or Popely) directions for the obseruation of the Lords day.\n\nThis Stratageme of theirs was not obserued then, neither I feare me is regarded as it should be yet: and yet did, & since hath, and doubtlesse in time to come, if it be not timely seene vnto, with vnsound opinions, and paradoxes will so poison many, as the whole Church, and Common-weale will find the danger, and inconuenience of them (so plausible are they to men either popularlie religious or preposterouslie, and iniudiciouslie zealous.)\n\n[^34]21. In this their fallie (as I said before) they set not vpon the Bishops and their calling, their Chancelars &c. (as Popish, and Antichristian) they let them alone, seeing and knowing they are too well backt for them to subuert: but (which are of great, all; and almost of the same antiquitie with Bishops diuers of thē; and I had almost said as necessarie) they ruinate, and at one blowe beate downe all Times, and daies by iust authoritie destined to religious, and holy vses, besides the Lords day, saying plainely, and in peremptorie words that the Church hath none authoritie, ordinarily, or from yeare to yeare perpetually to sanctifie any other day to those vses but only the Lordes daie.\n\nThey builde not Presbyteries expressedly (though vnder hand, if it be well marked, they doe erect them in their exercises of the Sabbath: but they set vp a newe Idoll, their Saint Sabbath (earst in the daies of Popish blindnes *S.* Sunday) in the middes, and mindes of Gods people.\n\nBy the former they haue opened not a gap, but a wide gate vnto all licentiousnes, libertie, and prophanes on the Holie daies (which is readily, and greedily apprehended of all sorts of people euerie where, especially of their fauorites) to the hie dishonor of God; decay of deuotion; hinderance of Christian knowledge and wisedome in all sorts, especially in the vulgar multitude, and poore seruants; aduantage of the common enimies; and grosse contempt of the necessarie, and laudable orders of our Church. By the latter they haue introduced a newe, and more then either Iewish, or Popish superstition into the land, to no small blemish of our Christian profession, and scandall of the true seruants of God,[^35] and therewith doctrine most erroneous, dangerous, and Antichristian.\n\n22\\. Their doctrine summarilie may be reduced vnto these two heads, whereof the one is, that the Lords day (euen as the old Sabbath was of the Iewes) must necessarily be kept, and solemnized of all, and euerie Christian, vnder the paine of eternall condemnation both of bodie, and soule.\n\nThe other, that vnder the same penaltie it must bee kept from the highest to the lowest, both of King, and people, in sort, and manner as these Brethren among themselues, haue deuised, decreed, and prescribed.\n\nThe former of these is like that of the false Apostles, which came from Iudea vnto Antioch, and taught the Brethren, that vnlesse they were Circumcised after the manner of Moses, they could not be saued. Whome the Apostles, Paul and Barnabas first; and afterwards Peter, Iames, and the rest at Ierusalem both zealously did resist, and in their first Synod, or conuocation powerfully suppresse.\n\nThe latter, as bad as that, hath bin the mother of many hereticall assertions, and horrible conclusions.\n\nI haue read (and many there be aliue which will iustifie it), how it was preached in a Mercate towne in Oxfordshire, that to doe any seruile worke, or businesse on the Lords day, is as great a sinne, as to kill a man, or to committe adultery. It was preached in Sommersetshire, that to throw a bowle on the Sabboth day, is as great a sinne, as to kill a man. It was preached in Norfolke, that to make a Feast, or wedding dinner on the Lords day, is as great a sinne, as for a Father to take a knife and cutte his childes throate. It was preached in Suffolke (I can name the man, and I was present when hee was conuented before his ordinary for preaching the same) that to ring moe Bels then one vpon the Lords day to call the people vnto Church, is as great a sinne as to commit murder.\n\nWhen these things I read, and heard, mine heart was strucken with an horror, and so is it still, when I doe but thinke of them, and calling into minde the Sabboth doctrine (at London printed for I. Porter and T. Man. an. 95, which I had read afore (wherein very many things are to this effect) I presently smelt both whose disciples all those preachers are; and that the said doctrine had taken deepe impression in mens hearts, and was dispersed (while our watchmen were otherwise busied, if not asleepe) ouer the whole kingdome.\n\n[^36]23. It is a comfort vnto my soule, and will be till my dying houre, that I haue beene the man, and the meanes that these Sabbatarian errors, and impieties are brought into light, and knowledge of the State, whereby whatsoeuer else, sure I am, this good hath ensued, namely that the said bookes of the Sabbath (comprehending the aboue mentioned, and many moe such fearefull, and haereticall assertions) haue beene both called in, and forbidden any more to be printed, and made common. Your Graces predecessor, Archb. Whitegift, by his letters,[^37] and Officers at Synods, and visitations an. 99. did the one: and Sir Iohn Popham, L. chiefe Iustice of England, at Burie *S.* Edmonds in Suff. an. 1600. did the other.\n\nAnd both these most reuerend, sage, and honorable Personages by their censures haue declared (if men will take admonition) that this Sabbath doctrine of the Brethren, agreeth neither with the doctrine of our Church, nor with the lawes, and orders of this kingdome; disturbeth the peace both of the Common-weale, and Church; and tendeth vnto Schisme in the one, and Sedition in the other: and therefore neither to be backt, nor bolsterd by any good Subiect, whether hee bee Church, or Common-weale man.\n\n[^38]24. Thus haue errors, and noisome doctrines (like boiles, and Botches) euer, and anone risen vp (to the ouerthrowe of our Churches health, and salfety if it might be) but yet (such hath beene the Phisicke of our discipline as) what by launcing, purging, and other good meanes vsed, the Bodie still hath beene vpholden, and preserued from time to time.\n\nAnd well may errors (like grosse humors, and tumors) continue among vs (as neuer Church was, or will be quite without them while it is militant heere vpon earth): yet are they not of the substance at all of our Religion, or any part of our Churches doctrine (no more then ill humors, which bee in, are of the Bodie; or dregs in a Vessell of wine, bee any part either of the Vessell, or Wine) which remaneth, as at the first, most sound, and vncorrupted; and so continued euen vntill the dying day of that most illustrious▪ & religious Princesse Queene Elizabeth.\n\nThe verie Brethren themselues doe write, that\n\nIn regard of the common grounds of Religion,[^39] and of the Ministerie, We are all one. We are all of one Faith, one Baptisme, one Bodie, one spirit, haue all one Father, one Lord; and be all of one Heart against all wickednes, superstition, idolatrie, haeresie; and we seeke with one Christian desire, the aduancement of the pure Religion, worshippe, and honor of God.\n\nWe are Ministers of the word by one order; we administer prayers, and Sacraments, by one forme; we preach one Faith, and substance of doctrine. And wee praise God heartily that the true Faith, by which we may be saued, and the true Doctrine of the Sacraments, and the pure Worshipe of God, is truly taught, and that by publike authoritie, and retained in the booke of Articles. Hitherto the said Brethren. And this was their verdict of our Churches doctrine in the last yeare saue one of Q. Elizabeths raigne; then which nothing was euer more truely said, or written. And this Vnitie, and puritie of doctrine shee left with vs when shee departed this world.\n\n25\\. Nowe After Elizabeth raigned Noble Iames.[^40] Who found this our Church (as all the world knoweth) in respect of the groundes of true Religion, at Vnitie; and that Vnitie, in Veritie, and that Veritie confirmed by publike,[^41] and regall approbation.\n\nThese ecclesiasticall ministers therefore (though a thousand for number) who at his Maiesties first comming into this kingdome either cōplained vnto his Highnes of (I know not what) errors, & imperfections in our Church,[^42] euē in points of doctrine (as if shee erred in matters of Faith); or desired that an Vniformity of doctrine might be prescribed (as if the same had not alreadie bin done to his hands); or (as weary belike of the old, by Queene Elizabeth countenaunced, and continued) desired his Maiestie to take them out a newe Lesson (as did the the 71. Brethren of Suffolk) are not to be liked.\n\nNeither can we extoll the goodnes of our God sufficiently toward our King, and vs all for inspiring his royall heart with holy wisedome to discerne these vnstaied, and troublesome spirits; and in abling his Highnes with power, and graces from aboue, to decree orders, and directions for the generall benefit, and peace of the whole Church; neither suffered hee his eies to sleepe, nor his eie-lids to slumber, nor the temples of his head to take any rest till he had set them downe (afore all other, though neuer so important, and waightie affaires of the Crowne, and Kingdome.\n\n[^43]26. My selfe haue read, and thousand thousands, with an hundred thousand of his Subiects besides, haue either read, or heard of Proclamations after Proclamations (to the number of sixe, or seauen at the least) of bookes, and open speeches of his Maiestie, vttered in the Parliament house (and all of them made vulgar within a yeare, and little more after his happie ingresse into this kingdome, & taking the administration of this most famous, & flourishing Empire vpon himself) wherby the doctrine (in this land allowed, & publiquely graced, & imbraced of all sorts at his entrance into the Realme) hath been not only acknowledged to bee agreeable to Gods word, sincere, and the very same, which both his Highnes, and the whole Church, and kingdome of Scotland, yea and the primitiue Church, professed; but also by his authoritie regall, and paramont (as one of the maine pillers, supporting his Estate) ratified to continue; and all hope either of allowing, or tolerating in this kingdome of any other doctrine, religion, or faction whatsoeuer, opposite, or any way thwarting the Faith, and confession of the Church of England, in most plaine, pithy and peremptorie words, and speeches, cut off.\n\nThe yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded,[^44] then the yeare 604. is memorable, and will be for seconding the same: neither gotte the Clergie in those daies more credit in composing the Articles of our Vnitie in Faith, then did the last Conuocation (whereat your Grace, then Bishop of London, was present and President) in ratifying the Acts, and Articles of their Antecessors; neither was Q. Elizabeth more honoured in establishing them at the first; then is our K. Iames renowned, and more and more will be for approouing vnder the great Seale of England, the late, and last Constitutions, and Canons ecclesiasticall.\n\n27\\. Whereby no person shall hereafter be receiued into the ministery, nor neither by Institution,[^45] or Collation admitted to any ecclesiasticall liuing, nor suffered to preach, to catechize, or to be Lecturer, or Reader of Diuinitie in either Vniuersitie, or in any Cathedrall, or Collegiat Church, Cittie, or Market towne, Parish Church, Chappell, or in any other place in this realme, except, &c. and except hee shall first Subscribe to these three Articles, &c. Whereof the third is, that he alloweth the booke of Articles of Religion, &c. Nor any licensed to preach, Read, Lecture, or Catechize, comming to reside in any Diocesse, shall be permitted there to preach, read, lecture, catechize or minister the Sacraments, or to execute any other ecclesiasticall function (by what authoritie soeuer he be thereunto admitted) vnlesse he first consent, and Subscribe to the three Articles.\n\nNeither shall any man teach either in publike schole, or in priuate house, except he shall first subscribe to the first, and third Articles simply, &c.\n\nNeither shall any man be admitted a Chancellar, Commissarie, or officiall; to exercise any ecclesiasticall iurisdiction, except, &c. and shal Subscribe to the Articles of Religion agreed vpon in the Conuocation in the yeare 1562, &c.\n\nAnd likewise all Chancellours, Commissaries Registers, and all other that doe nowe possesse, or execute any places of ecclesiasticall iurisdiction, or seruice, shall before Christmas next in the presence of the Archbishop, or Bishop, or in open Court, vnder whome, or where they execute their offices, take the same Oathes, and Subscribe, as before is said; or vpon refusall so to doe, shallbe suspended from the execution of their Offices, vntill they shall take the said Oathes, and Subscribe, as afore said.\n\n28\\. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent,[^46] who indeede (as exceeding necessary, both for the retaine of peace in the Church; and preuenting of newe doctrine, curious speculations, and offenses, which otherwise daily would spring vp, and intolerably encrease (calleth for Subscription, in testimonie of mens cordiall consent vnto the receiued doctrine of our Church, but exacteth not their Oathes, as some doe, much lesse Oathes, Vowes and Subscription too, (but onely in a particular respect, and that of a very fewe in publike office) as our neighbours haue done.\n\nAgaine, hee requireth Subscription, but not of ciuill magistrates; not of the Commons (as else-where some doe;) not of euery man, yea of womē, aswel as of men (as did the persecuted Church at Frankeford in Q. Maries daies) not of Noble, Gentlemen, and Courtiers (as in Scotland was exacted in our Kings minoritie); but onely of ecclesiasticall Ministers, Teachers, and spirituall Officers, or of those which would be such, and so doe the reformed Churches in France, and Germanie at this very day.\n\nLast of all, his Maiestie calleth for Subscription vnto Articles of religion, but they are not either Articles of his owne, lately deuised; or the old newely turkened▪ but the verie Articles agreed vpon by the Archbishopes, and Bishops of both Prouinces, and the whole Clergie in the Conuocation holden at London, and that in the yeare of our Lord God. 1562,[^47] and vnto none other; euen the same Articles, for number thirtie nine[^48], no moe, no fewer; and for words, sillables, and letters the verie same, vnaugmented, vndiminished, vnaltered.\n\n29\\. And beeing the same, the whole world is to knowe, that the Church of England is not in religion changed, or variable like the Moone;[^49] nor affecteth noueltie, or newe lessons, but holdeth stedfastly, and conscionably that truth, which by the Martyrs, and other Ministers in this last age of the world hath bin restored▪ vnto this kingdome; and is grounded vpon Gods written word, the onely foundation of our Faith.\n\nAnd being the same, all men againe may see that we are stil at Vnitie both among our selues at home; and with the neighbour Churches abroad in all matters of cheifest importance, & fundamentall points of religion, though our adversaries, the Papists, would faine beate the contrarie into the common peoples heads.\n\nAnd being the same, there is nowe (as also from the first restauration of the Gospell among vs there hath beene) an Vniformitie likewise of doctrine by authoritie established, which at the King his first arriuall among vs, was so much desired by the Brethren.\n\nAnd finally being the same, let vs not doubt, but perswade our selues that we shall find the Antichristian Church of Rome too the same, which for the same doctrine, and for none other cause, prosecuteth all Christian churches, but ours of England especially, with sworde, fire, and powder in most hostile, yea and hellish manner: the effect of whose hatred against vs as we haue often seene: so especially had wee felt the same the next yeare after our Kings ratification of these Articles, had not our euer mercifull God most miraculouslie detected both the Treason, and Traitors. For which his fauours his holy Name be glorified of vs, and our posteritie,[^50] throughout all generations.\n\n30\\. So our Church is the same. But be the Brethren, the faithfull and godly Brethren too the same nowe,[^51] which they haue also beene? If they bee, then will they not denie (which an. 72. they writ) that We hold the substance of religion with them; nor (which an. 602. they published, & is afore remembred) that the true Faith by which we may be saued, and the true doctrine of the Sacraments, & the pure worship of God, be truly taught, and that by publike authoritie and retained in the booke of Articles. And in this Confession I pray God they may constantly perseuere.\n\nHowebeit euen these men (which in a generalitie doe allowe the doctrine of our Church) being called by authoritie to acknowledge their assent vnto euerie Article thereof in particular, they doe not a little debase the estimation of this doctrine of ours, and shewe themselues but too apparent, and professed disseruors from the same. And though all of them doe, and will approoue some: yet not one of them will subscribe vnto all, and euery of the Articles.\n\nFor vnto the Articles of religion, and the Kings Supremacie they are willing to subscribe. And they may subscribe (as afore hath beene noted) vnto such of them, as containe the summe of Christian Faith, and the doctrine of the Sacraments. But vnto the same Articles, for number 39. agreed vppon in this Conuocation at London an. 62. they neither will, nor dare, nor may subscribe. For neither the rest of the Articles in that booke, nor the Booke of common prayer, may bee allowed, no though a man should be depriued from his ministerie for it (say the sayd Brethren in a certaine Classical decree of theirs). The late Politician is not affraide to mooue the high, and most honorable Court of Parliament, that Impropriations may bee let to Ferme vnto Incumbent ministers, viz. which faithfullie preach in the Churches the true doctrine of the Gospell, according to the Articles of religion, concerning Faith and Sacraments: meaning that such Ministers as preach the same doctrine, if they proceed to the rest of the Articles, Concerning either Conformitie in externall, and ceremoniall matters; or Vniformitie in other points of doctrine contained in that booke, should not be partakers of that benefit, or of Benefices Impropriat.\n\n31\\. If it be demaunded, what the causes may be, why they will vnto some,[^52] but will not vnto all; or why they will vnto those Articles which concerne Faith, and the Sacraments, but will not vnto the rest, subscribe? The reasons hereof be two, whereof.\n\nThe one is, for that in their opinion, there is no Law, to compell them to subscribe vnto all, For (say the brethren resiant I know not where), Wee haue alwaies beene readie to subscribe to the Articles of religion concerning the doctrine of Faith, and of the Sacraments, which is all that is required by Lawe. Also the Brethren in Deuonshire, and Cornewale: Wee are readie (say they) to subscribe to the third (which concerneth the booke of Articles of religion) so farre as wee are bound by Statute, concerning the same, *viz.* as they concerne the doctrine of the Sacraments, and the confession of the true faith. And the 22, London Brethren tell K. Iames to his head, how the Subscription which he calleth for, is more then the Lawe requireth.\n\nTheir other reason is, because (as the Lincolnshire doe say) sundry, (as the London Brethren affirme) many things in that booke be not agreable, but contrary to Gods word.\n\n32\\. If these things be true which they doe alleadge, surely then are those men to be chronicled for the Faithfull, the godly, and innocent Brethren indeede, whome neither present Benefices can allure; nor the angry countenance, and displeasure of a king, euen of the puissant, and powerfull king of great Brittaine, can force to doe any thing at his beck, and pleasure, either against Lawe, or for which there is no law; and who had rather to forgoe all their earthly commodities, & liuings, yea & to goe from their charges, and ministery, and to expose themselues, their wiues, and children to the myseries of this world (grieuous for flesh and blood to endure), then to approoue any thing for true, and sound by their hands, which is opposite, or not agreeable to the reuealed will, and Scriptures of God.\n\nBut if these allegations of theirs be but weake, and sinfull surmises, or rather apparently most false, scandalous, and slaunderous imputations to their Prince, their mother Church, and this State, then doubtlesse, as they euen Christians now liuing cannot but take them: so the ages to come will euerlastingly note, and censure them both for disloyall Subiects that so traduce a truly, and most christianly religious King; il deseruing children, that so abuse their honourable, and reuerend Fathers, and superiors of State, and authority: turbulent spirits, not peaceable men, which raise such broiles, troubles, and diuisions in the Church and kingdome (the issues whereof no tongue can foretell, and are fearefull being thought of) without cause; and finally neither faithfull, nor godly Preachers, but vngodly broachers of vntruthes, and slaunders, and the very authors, and fautors of horrible cōfusion, & faction in Gods Church, whose peace they shold seek, & promote euē with their deerest blood.\n\n33\\. Since the Statute for Vniformitie in rites and doctrine was first enacted, moe then 35. yeeres haue passed, in all which space, neither the Brethren nowe being, nor the Brethren afore them liuing, haue hetherto shewen, of the 39. Articles, for names and titles, Which; for number, Howe manie the Articles be which ecclesiastical Ministers necessarily must; howe many which they may not, or neede not, vnlesse they list, subscribe vnto (which I am sure they, or some of them, at one time, or other would haue expressed, had the Lawe fauored their recusancie, and they beene able to haue iustified their Maxime, which is, That they are not compellable by subscription to approoue them all. Againe, since the first establishment of that Statute Lawe, the most reuerend Fathers, and truely reformed Ministers of this Church (sound, for iudgement; profound, for learning; zealous, for affection; sincere, for religion; faithfull, in their Churches; painefull, in their charges; more profitable many waies; of as tender consciences euery way, as any of these Brethren combined), according both to their bounden duties, and (as they are perswaded) to the very purport, and true intent of the said Statute, haue alwaies both with their mouthes acknowledged, and with their pennes approoued the 39. Articles of our religion for truthes not to bee doubted of, and godly.\n\nYea, and the Brethren too themselues (which nowe so scrupulouslie, when they are orderly called thereunto, doe holde backe their hands, and will subscribe but choisely vnto some of them) euen they with their mouthes (which is equiualent, and all one) haue, & that according to the Statute (or else their liuings be void) vpon their first entrance into all, and singular their ecclesiasticall benefices, openly both read, and testified their consent vnto the said Articles, for number euen nine and thirty, acknowledging them, I say all of them to be agreeable to Gods word: whereof the people in there seuerall charges be ready witnesses to testifie so much before God, & the world.\n\n34\\. Againe, of these Brethren (that will subscribe but vnto which they please of these Articles) there be some who faine would beate into mens heads, if they could tell howe to make it credible),[^53] that the Doctrine of our Church is altered from that it was in the raigne of Queene Elizabeth.\n\nBut this assertion being too grosse, egregiouslie vntrue, and no way iustifiable, they secondly giue out, and report (so industrious be they to inuent newe shifts to cloake their inueterate, and rooted pertinacie) howe the purpose, if not doctrine of our Church is of late altered from that it was. And therefore though they can be wel content to allowe of the old doctrine, and auncient intention: yet vnto the old doctrine, and newe Intention of our Church, they cannot subscribe, might they either gaine much, or loose whatsoeuer they haue thereby.\n\nBesides, this newe Intendement, contrarie to the old purpose, if not doctrine of our Church, is become nowe the maine, & principall obstacle, why they cannot subscribe vnto the booke of Cōmon prayer, & booke of Ordination, as earst they (some of them) foure times haue done, when aswell the Intention, as Doctrine of our Church, was pure, and holy.\n\nLastly, they seeme not obscurely to intimate vnto the State, that were they sure, or might bee assured, that the purpose of our Church were the same which it was, neither varied from the doctrine; they would be prest, and as readie euen foure, if not fortie times moe, to subscribe vnto the fore mentioned bookes of Common prayer, and of Ordination, as afore times they did, when they were out of doubt the Intention of our Church was correspondent to her Doctrine, that it was sound, & good. I haue foure times subscribed (saith a Brother) to the booke of Common prayer with limitation, & reference of all things therein contained (not vnto the purpose only, or doctrine only, but) vnto the purpose, & doctrine of the church of England. Yet cannot the same man with a good conscience so much as once more subscribe (which formerly, and that with a good consciēce had subscribed foure times). His reasō is, Because the purpose, if not doctrine of our Church, (to which hee referred his subscriptiō) appeareth to him, by the late Canons, booke of cōference, & some speeches of men in great place, & others, to be varied somewhat from that which he before (not without reason) tooke it to be.\n\n35\\. The purpose of our Church is best knowne by the Doctrine which shee doth professe; the Doctrine by the 39. Articles, established by Act of Parliament; the Articles by the words,[^54] whereby they are expressed: and other purpose then the publique Doctrine doth minister; and other Doctrine then in the sayd Articles is contained, our Church neither hath, nor holdeth; and other sense they cannot yeeld, then their words doe impart. The words be the same, and none other, then earst, and first they were. And therefore the sense the same; the Articles the same; the Doctrine the same; and the purpose, & Intention of our Church still one, & the same.\n\nIf then her purpose be knowne by her Doctrine, and Articles; and their true sense by their very words: needes must the purpose of our Church be the same, because her Doctrine, and Articles for number, words, sillables, and letters, & euery way be the very same.\n\nAnd so our Churches intention in her publique Doctrine, and Articles reuealed, being good at the first, it is to still. For her purpose (continuing one, & the same) cannot be ill at the last, which was good (and so beleeued, and acknowledged, euen by the Brothers subscription) at the first; or good, in good Queene Elizabeths, and ill, in illustrious King Iames his daies.\n\n36\\. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely, then cast we our eies vpon the Propositions,[^55] which she publiquely maintaineth; and if wee find them the same which euer they haue beene, then neede wee not doubt (the Brethren themselues being Iudges) but the Articles againe, their sense, the Doctrine, purpose, and Intention of the Church of England (the Propositions interpreting, as it were, the said Articles) is the very same it euer was.\n\nNow that the Propositions (pregnantly, and rightly gathered, and arising from the articles) be the same, & for substance vnaltered (though vpon good considerations, some fewe be added to the former); and all of them approoued for true, and Christian, by the lawfull, and publike allowance of our Church, the booke here ensuing plainly wil declare, and so demonstrate withall not the Doctrine onely, but intention also of our Church, to be the same, and not changed: and being vnchanged the bookes then of common prayer, and of ordination too, cōsidered in the purpose and intention of the Church of England and reduced to the Propositions (as the Brethren would haue them), be well allowed, and authentically approoued; and the said brethren with as good conscience nowe againe, and afresh may subscribe vnto all the Articles, euen concerning the Booke of common praier, and of ordination, aswell as of the Kings supremacie, and of Religion, as afore, often, and alwaies they did.\n\n37\\. Fot my selfe (most reuerend Father in God) what my thoughts be of the religion in this realme at this instant professed, and of all these Articles, if the premisses doe not, that which here followeth will sufficiently demonstrate, Twentie, yea 22, yeares agoe, voluntarily, of mine owne accord, and altogether vnconstrained, I published my subscription vnto them; my Faith is not either shaken, or altered, but what it then was, it still is: yeares haue made those haires of mine gray, which weare not; and time, much reading, and experience in theologicall conflicts, and combates, haue bettered a great deale, but not altered one whit my iudgement, I thanke God.\n\nNothing haue I denied, nothing gainesaid, which afore I deliuered.\n\nThē Propositiōs are (and yet not many) moe; the method, altered quotations, added, both for the satisfaction of some learned, and iudicious freinds of mine, requesting it at mine hands, and for the benefit both of the common, and vnlearned, & of the studious, and learned Reader.\n\nThe whole worke expresseth aswell my detestation, and renunciation of all adversaries and errors, opposite, crossing, or contradicting the doctrine professed by vs, and protected by our King, or any article, or particle of truth of our religion; as my approbation of that truth which in our Church by wholesome Statutes, and ordinances, is confirmed.\n\nThere is not an heretike or Schismatike (to speake of) of any speciall marke, that from the Apostles time hitherto, hath discouered himselfe, and his opinions vulgarly in writing, or in print against our doctrine, but his heresie, fancie, or phrensie may here be seene against one propositiō or other. The Sects, and Sect masters adversaries vnto vs either in the matter, or maine points of our doctrine, or Discipline; to one of our Articles, or other; wholly, or in part, which here be discouered to be taken heed of, and auoided, are many hundres.\n\n38\\. This, and whatsoeuer els here done, either to the confirmation of the truth, or detestation of heresies, and errors I doe very meekely present vnto your Grace, as after God, and our King best meriting the patronage thereof.\n\nMy selfe am much, the whole Church of England much more bound vnto your Lordship; yea not wee onely nowe liuing, but our successors also, and posteritie shall haue cause in all ages, while the world shall continue, to magnifie almightie God, for the inestimable benefits, which wee haue and shall receiue from your selfe, and your late Predecessors (D. Whitgift, Grindall, Parker, Cranmer (of famous, and honourable remēbrance) Bishops of our Church, Archbishops of the See of Canterbury) for this vniforme doctrine by some of your Lordships drawen, and penned, by all of you allowed; defended, & (as agreeable to the Faith of the very Apostles of Christ, and of the auncient Fathers, correspondent to the Confessions of all reformed Churches in Christendome; and contrariant in no point vnto Gods holy, and written word) commended vnto vs both by your authoritie, and Subscriptions.\n\nNow the all mercifull God, and heauenly Father, which so inspired them, and your Lordship with wisedome from aboue, and inabled you all to discerne truth from falsehood; & sound religion, from Atheisme, idolatry, and errors, vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace, to his owne glorie, the Churches benefit, and your owne euerlasting comfort.\n\nAnd the same God, which both mercifully hath brought, and miraculously against all hellish, and diuelish practises of his, and our enemies, continued the light of his truth among vs, giue vs all grace with one heart, and consent not onely to embrace the same, but also to walke, and carrie our selues, as it beseemeth the Children of light, in all peaceablenesse, and holinesse of life, for his Sonne, our Lord and Sauiour Christ his sake. *At Horninger neere S. Ed. Bury in* Suff. the 11. of March an. 1607.\n\nYour Graces poore Chaplaine, alwaies at commaund *Thomas Rogers.*\n\n[^1]: Archb. Cranmer.\n[^2]: Vnitie of doctrine in all Churches reformed.\n[^3]: Ab initio reformationis ardebant amore veritatis omnes Politici ecclesiastici, plebei. Jezler. de diutur. belli Euchar. p. 49.\n[^4]: Vnitie of doctrine in the Church of Eng. in K. Ed. 6. his daies.\n[^5]: An. 1552.\n[^6]: K. Edward 6.\n[^7]: q. Mary\n[^8]: The praiers of the persecuted Saints for the reducing of true religion into the realm.\n[^9]: F. Latimer\n[^10]: B. Parkhurst,\n[^11]: Q. Elizab.\n[^12]: True doctrine restored. an. 1558. and an vniformitie of the same established, and publshed, an. 1562.\n[^13]: An. 1562.\n[^14]: Arch. Parker.\n[^15]: Subscription required vnto the Booke of Art. an. 1571. An. 1572.\n[^16]: Bartholomaeus flet quia gallicus occubat atlas.\n[^17]: Vnitie of doctrine still cō tinued.\n[^18]: Archbish. Grindall.\n[^19]: The factious encrease, and growe confident.\n[^20]: Vnity of doctrine stil holdeth among vs.\n[^21]: An. 1583.\n[^22]: Arch. Whitegift\n[^23]: Subscription the second time called for.\n[^24]: An. 1584.\n[^25]: How basely the Brethren conceiue of the doctrine by the Bishops agreed vpon, and established by the prince.\n[^26]: The vncoath doctrine of the factious Brethren.\n[^27]: Of the second Subscription vrged. an. 84.\n[^28]: The Brethrēs diuine conceipts of their Discipline.\n[^29]: The Br. renue and continue their base cō ceits of the publike Art. of in our religiō, comparison of their new Gospell.\n[^30]: An. 1588. Q. Elizabeth opposeth her authoritie against the Br. their bookes, and writings.\n[^31]: Most learned & worthy men set themselues against the Br. and the Presbyterian discipline.\n[^32]: A Stratagem of the Br.\n[^33]: An. 1595.\n[^34]: Certaine fruites, and effects of the Sab. doctrine published by consent of the Brethren.\n[^35]: The summe of the Sab. doctrine broached by the Brethren.\n[^36]: The Br. doctrine of the Sabbath called in by authoritie, and forbidden any more to be printed.\n[^37]: An. 1599. 1600.\n[^38]: Purity of doctrine all Q. Eliz. raigne maintained in England.\n[^39]: An. 1602.\n[^40]: K. Iames.\n[^41]: An. 1603.\n[^42]: K. Iames abused and troubled with false informations, and petions of the Br.\n[^43]: K. Iames patronizeth the doctrine & religion countenaunced by Q. Eliz.\n[^44]: Dominini Incarnati. an. 1604.\n[^45]: Subscription the third time vrged.\n[^46]: Of the subscription called for.\n[^47]: Can. 2.127.\n[^48]: Ibid.\n[^49]: The Church of England setled, and cō stant in her Religion.\n[^50]: An. 1605.\n[^51]: The Brethren no changlings\n[^52]: Why the Br. will subscribe vnto some, but not vnto all the Articles.\n[^53]: A late deuise of the Br. to shunne subscribtion.\n[^54]: The purpose, and doctrine of our Church continue the same.\n[^55]: Neither the Doctrine, nor purpose of our Church altered."}],"clauses":[],"entries":[{"number":1,"title":"Of faith in the holy Trinitie","part":null,"questions":[],"paragraphs":["1.1"],"clauses":[],"items":[{"question":"","answer":"There is but one liuing, and true God, euerlasting, without bodie, parts, or passions: of infinite power, wisdome, and goodnes: the maker, and preseruer of all things, both visible, and inuisible. And in vnitie of this Godhead, there be three persons, of one substance, power, and eternitie, the Father, the Sonne, and the holy Ghost.","segments":[{"text":"There is but one liuing, and true God, euerlasting, without bodie, parts, or passions: of infinite power, wisdome, and goodnes: the maker, and preseruer of all things, both visible, and inuisible. And in vnitie of this Godhead, there be three persons, of one substance, power, and eternitie, the Father, the Sonne, and the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. There is but one God, who is liuing, true, euerlasting, &c.","segments":[{"text":"1. There is but one God, who is liuing, true, euerlasting, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. God is the maker, and preseruer of all things.","segments":[{"text":"2. God is the maker, and preseruer of all things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. In the vnitie of the Godhead, there is a Trinitie of persons.","segments":[{"text":"3. In the vnitie of the Godhead, there is a Trinitie of persons.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. There is but one God, who is liuing, true, euerlasting, without bodie, parts, or passions: of infinite power, wisedome, and goodnes.","segments":[{"text":"1. Proposition. There is but one God, who is liuing, true, euerlasting, without bodie, parts, or passions: of infinite power, wisedome, and goodnes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That there is but one God, who is, &c. is a truth which may be gathered from the al-holy, and sacred Scripture; & is agreeable to the doctrine of the reformed Churches. For both Gods word giueth vs to knowe, that God is one, and no moe, liuing, and true God, euerlasting: without bodie, parts, or passions: of infinite power, wisedome, and goodnes: and Gods people in their publike confessions from Ausburgh, Heluetia, Bohemia, France, Flanders, and Wittemberge, testifie the same.","segments":[{"text":"That there is but one God, who is, &c. is a truth which may be gathered from the al-holy, and sacred Scripture; & is agreeable to the doctrine of the reformed Churches. For both Gods word giueth vs to knowe, that God is one, and no moe,","proofs":["Exodus 20:3","Deuteronomy 6:4","Psalm 18:31","Malachi 2:10","1 Corinthians 8:4"],"refs":[{"printed":"Exodus 20:3","osis":["Exod.20.3"]},{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Psalm 18:31","osis":["Ps.18.31"]},{"printed":"Malachi 2:10","osis":["Mal.2.10"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":"Thou shalt haue none other Gods before me. Ex. 20.3. the lord our God is Lord onely. Deut. 6.4. Who is God beside the Lord? Psal. 18.31. Hath not one God made vs? Mal. 2 10. There is none other God but one. 1. Cor. 8.4."},{"text":"liuing,","proofs":["Psalm 84:2","2 Corinthians 6:16"],"refs":[{"printed":"Psalm 84:2","osis":["Ps.84.2"]},{"printed":"2 Corinthians 6:16","osis":["2Cor.6.16"]}],"note":"Mine heart and my flesh reioyce in the liuing God. Psal. 84.2. Ye are the Temple of the liuing God. 2. Cor. 6.16."},{"text":"and true God,","proofs":["2 Chronicles 15:3","Jeremiah 10:10","John 17:3","1 Thessalonians 1:9"],"refs":[{"printed":"2 Chronicles 15:3","osis":["2Chr.15.3"]},{"printed":"Jeremiah 10:10","osis":["Jer.10.10"]},{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"1 Thessalonians 1:9","osis":["1Thess.1.9"]}],"note":"For a long season Israel hath bin without the true God. 2 Chron. 15.3. The Lord is the God of truth, he is the liuing God, and an euerlasting King. Ier. 10.10. This is life eternall, that they know thee to be the onely very God, &c. Ioh. 17.3. Ye turned to God from idols, to serue the liuing and true God. 1. Thess. 1 9."},{"text":"euerlasting:","proofs":["Psalm 102:24, 26–27","Daniel 6:16"],"refs":[{"printed":"Psalm 102:24, 26–27","osis":["Ps.102.24","Ps.102.26-Ps.102.27"]},{"printed":"Daniel 6:16","osis":["Dan.6.16"]}],"note":"O my God, &c. thy yeares endure from generation to generation, &c. thy yeares shall not faile. Psal 102. v. 24, 26, 27. He is the liuing God, and remaineth for euer. Dan. 6.16."},{"text":"without bodie, parts, or passions:","proofs":["Psalm 104:1","John 4:24","2 Corinthians 3:17","1 Samuel 15:29","Hosea 11:9"],"refs":[{"printed":"Psalm 104:1","osis":["Ps.104.1"]},{"printed":"John 4:24","osis":["John.4.24"]},{"printed":"2 Corinthians 3:17","osis":["2Cor.3.17"]},{"printed":"1 Samuel 15:29","osis":["1Sam.15.29"]},{"printed":"Hosea 11:9","osis":["Hos.11.9"]}],"note":"O Lord my God, thou art exceeding great, thou art clothed with glorie, and honour, which couereth himselfe with light as with a garment, &c. Psal. 104. v. 1. &c. God is a spirit. Ioh. 4.24. The Lord is the spirit. 2. Cor. 3.17. He is not a man, that he should repent. 1. Sam. 15.29 I will not execute the fiercenes of my wrath, I will not returne to destroy Israel: for I am God, and not man. Hos. 11.9."},{"text":"of infinite power,","proofs":["Ezekiel 10:5","2 Corinthians 6:18","Revelation 11:17"],"refs":[{"printed":"Ezekiel 10:5","osis":["Ezek.10.5"]},{"printed":"2 Corinthians 6:18","osis":["2Cor.6.18"]},{"printed":"Revelation 11:17","osis":["Rev.11.17"]}],"note":"The sound of the Cherubims wings was heard into the vtter court, as the voice of the Almightie God, when he speaketh. Ezek. 10.5. I will be a Father vnto you, &c saith the Lord Almightie. 2. Cor. 6.18 We giue thee thanks, Lord God Almightie. Reuel. 11.17"},{"text":"wisedome,","proofs":["Psalm 147:5","1 Timothy 1:17","Romans 16:27"],"refs":[{"printed":"Psalm 147:5","osis":["Ps.147.5"]},{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]},{"printed":"Romans 16:27","osis":["Rom.16.27"]}],"note":"Great is our Lord, and great is his power: his wisdome is infinite. Psal. 147.5. To God onely wise, be honour and glorie for euer and euer. 1. Tim. 1.17. To God, I say, onely wise be praise through Iesus Christ for euer, Amen. Rom. 16.27."},{"text":"and goodnes:","proofs":["Psalm 106:1","107:1","108:1"],"refs":[{"printed":"Psalm 106:1","osis":["Ps.106.1"]},{"printed":"107:1","osis":["Ps.107.1"]},{"printed":"108:1","osis":["Ps.108.1"]}],"note":"Praise ye the Lord, because he is good, for his mercie endureth for euer. Psal. 106.1.107.1.108.1. &c."},{"text":"and Gods people in their publike confessions from Ausburgh,","proofs":[],"refs":[],"note":"Art. 1."},{"text":"Heluetia,","proofs":[],"refs":[],"note":"Confes. 2. ar. 2."},{"text":"Bohemia,","proofs":[],"refs":[],"note":"cap. 3."},{"text":"France,","proofs":[],"refs":[],"note":"art. 1."},{"text":"Flanders,","proofs":[],"refs":[],"note":"art. 2."},{"text":"and Wittemberge,","proofs":[],"refs":[],"note":"cap. 1."},{"text":"testifie the same.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, and adversaries vnto this truth.","segments":[{"text":"Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Then impious, & execrable are the opinions of Dragoras, & Theodorus, who fasly denied there was any God.","segments":[{"text":"Then impious, & execrable are the opinions of Dragoras, & Theodorus, who fasly denied there was any God.","proofs":[],"refs":[],"note":"Deos esse dubitabat Protagoras, nullos esse omnino Diagoras, & Theodorus Cyreniacus putauerunt. M. T. Cice. de Nat. Deor. l. 1."}],"items":[]},{"question":"","answer":"Of Protagoras, and the Machiuilian Athiests, which are doubtfull whether there be a God.","segments":[{"text":"Of Protagoras,","proofs":[],"refs":[],"note":"Protagoras Deos in dubium vocavit, Diagoras exclusit. Lactan. de fal. Rel. cap. 2."},{"text":"and the Machiuilian Athiests, which are doubtfull whether there be a God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of such as fained vnto themselues, diuers and sundrie gods, as did the Manichies, the Basilidians, the Valentinians, the Messalian heretikes, the Gentiles, and heathen people, whereof some in place of God, worshipped Beastes vnreasonable, as the Aegyptians did a Calfe, an Oxe, Cats, Vulturs, and Crocodils; The Syrians, a Fish, and Pigeons; the Persians, a Dragon: some as Gods, haue adored men, vnder the names of Iupiter, Mars, Mercurie, and such like: and some, euen at this day for God doe worship Kine, the Sunne, and what they thinke good, so doe inhabitants of Baly in the East Indies.","segments":[{"text":"Of such as fained vnto themselues, diuers and sundrie gods, as did the Manichies,","proofs":[],"refs":[],"note":"August. contra Manich. l. 2 c. 1, 2."},{"text":"the Basilidians,","proofs":[],"refs":[],"note":"Clemen. Alex. str. l. 5."},{"text":"the Valentinians,","proofs":[],"refs":[],"note":"Valentinus trigintae Deorum praedicator, saith Cyril, catech. 6."},{"text":"the Messalian heretikes,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"the Gentiles, and heathen people, whereof some in place of God, worshipped Beastes vnreasonable, as the Aegyptians did a Calfe,","proofs":["Exodus 32"],"refs":[{"printed":"Exodus 32","osis":["Exod.32"]}],"note":null},{"text":"an Oxe, Cats, Vulturs, and Crocodils;","proofs":[],"refs":[],"note":"Gand. Merula demirabil. lib. 3. c. 56."},{"text":"The Syrians, a Fish,","proofs":[],"refs":[],"note":"Piscem Syri venerantur. Cic. de Senect."},{"text":"and Pigeons;","proofs":[],"refs":[],"note":"Merula de mirab. l. 3. c. 48."},{"text":"the Persians, a Dragon:","proofs":[],"refs":[],"note":"Histor. of Bel."},{"text":"some as Gods, haue adored men, vnder the names of Iupiter, Mars, Mercurie, and such like:","proofs":["Acts 14:11","19:35"],"refs":[{"printed":"Acts 14:11","osis":["Acts.14.11"]},{"printed":"19:35","osis":["Acts.19.35"]}],"note":"Gods are come downe to vs in the likenes of mē, and they called Barnabas, Iupiter▪ and Paul Mercurius, &c. Then Iupiters priest, &c. Act. 14.11. &c. who knoweth not that the citie of the Ephesians is a worshipper of the great Goddesse Diana? Act. 19.35."},{"text":"and some, euen at this day for God doe worship Kine, the Sunne, and what they thinke good, so doe inhabitants of Baly in the East Indies.","proofs":[],"refs":[],"note":"Voiage of the Holland. ships."}],"items":[]},{"question":"","answer":"Of the Anthropomorphites, which ascribed the forme and lineamentes of man vnto God, thinking God to be like vnto man.","segments":[{"text":"Of the Anthropomorphites, which ascribed the forme and lineamentes of man vnto God,","proofs":[],"refs":[],"note":"Theodoret. l. 4. c. 10."},{"text":"thinking God to be like vnto man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of such as put their trust and confidence, to be reposed in God alone, either in men liuing, as doe both the Persians in their Soldan, and the Papists in their Pope, who with them is God, their Lord and God, of infinite power: or in Saints departed this life, as doe the same Papists, both in their S. Francis, whome they tearme, The glorie of God, prefigured by Esay, when he said, Holy, Holy, Holy, &c. and in their Thomas Becket, whom they say, God hath set ouer the workes of his hands; or in Beastes vnreasonable, as doth the Mordwite Tartar; or finally in riches, and other senslesse creatures, as doe the Atheists, and irreligious worldlings.","segments":[{"text":"Of such as put their trust and confidence, to be reposed in God alone, either in men liuing, as doe both the Persians in their Soldan,","proofs":[],"refs":[],"note":"Tu es nostra fides, & in te credimus: will the Persians say vnto the Soldan. P. Bizarus rerum Persic. l. 11."},{"text":"and the Papists in their Pope, who with them is God,","proofs":[],"refs":[],"note":"Panormit. C. quanto Abbas."},{"text":"their Lord and God,","proofs":[],"refs":[],"note":"Extruag. Joan. 22."},{"text":"of infinite power:","proofs":[],"refs":[],"note":"Extrauag. de transl. epist. Quanto."},{"text":"or in Saints departed this life, as doe the same Papists, both in their S. Francis, whome they tearme, The glorie of God, prefigured by Esay, when he said, Holy, Holy, Holy,","proofs":[],"refs":[],"note":"Alcar. Francisc. l. 1."},{"text":"&c. and in their Thomas Becket, whom they say, God hath set ouer the workes of his hands;","proofs":[],"refs":[],"note":"Horum B. virginis Ma. secundum vsum Sarum. p. 51."},{"text":"or in Beastes vnreasonable, as doth the Mordwite Tartar;","proofs":[],"refs":[],"note":"Russe commonweale. c. 19."},{"text":"or finally in riches, and other senslesse creatures, as doe the Atheists, and irreligious worldlings.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. God is the maker, and preseruer of all things.","segments":[{"text":"2. Proposition. God is the maker, and preseruer of all things.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That the world, and all things both visible and invisible therein, both were made, and are preserved, by the almightie, and onely power of God, are truthes grounded vpon the holy Scripture, and agreeable to the confessions of Gods people.","segments":[{"text":"That the world, and all things both visible and invisible therein, both were made, and are preserved, by the almightie, and onely power of God, are truthes grounded vpon the holy Scripture, and agreeable to the confessions of Gods people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For touching the creation of the world, we read that in the beginning God created the heauen and the earth &c. He made heauen and earth, by him were all things created, which are in heauen, and which are in earth, things visible and invisible, whether Thrones, or Dominions, or Principalities, or Powers, all things, were created by him, and for him: by his Sonne he made the worldes, and all these acknowledged by the Churches primitiue, and reformed at this day.","segments":[{"text":"For touching the creation of the world, we read that in the beginning God created the heauen and the earth","proofs":["Genesis 1:1"],"refs":[{"printed":"Genesis 1:1","osis":["Gen.1.1"]}],"note":null},{"text":"&c. He made heauen and earth,","proofs":["Psalm 124:8","134:3"],"refs":[{"printed":"Psalm 124:8","osis":["Ps.124.8"]},{"printed":"134:3","osis":["Ps.134.3"]}],"note":null},{"text":"by him were all things created, which are in heauen, and which are in earth, things visible and invisible, whether Thrones, or Dominions, or Principalities, or Powers, all things, were created by him, and for him:","proofs":["Colossians 1:16"],"refs":[{"printed":"Colossians 1:16","osis":["Col.1.16"]}],"note":null},{"text":"by his Sonne he made the worldes,","proofs":["Hebrews 1:8"],"refs":[{"printed":"Hebrews 1:8","osis":["Heb.1.8"]}],"note":null},{"text":"and all these acknowledged by the Churches primitiue,","proofs":[],"refs":[],"note":"Creede Apost & Nicen."},{"text":"and reformed at this day.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 6, 7. Basil. ar. 1. of Frāce. ar. 7. Fland. ar. 12."}],"items":[]},{"question":"","answer":"And touching the preseruation of all things by him created: My soule, praise thou the Lord, &c. (saith the Psalmist) which couereth himselfe with light as with a garment, spreadeth the heauens like a curtaine; which laieth the beames of his chambers in the waters, and maketh the cloudes his chariot, and walketh vpon the wings of the winde; which maketh the spirits his messengers, and flaming fire his ministers, &c.","segments":[{"text":"And touching the preseruation of all things by him created: My soule, praise thou the Lord, &c. (saith the Psalmist) which couereth himselfe with light as with a garment, spreadeth the heauens like a curtaine; which laieth the beames of his chambers in the waters, and maketh the cloudes his chariot, and walketh vpon the wings of the winde; which maketh the spirits his messengers, and flaming fire his ministers,","proofs":["Psalm 104:1"],"refs":[{"printed":"Psalm 104:1","osis":["Ps.104.1"]}],"note":null},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Are not two sparrowes sold for a farthing, and one of them shal not fal on the ground without your Father? yea, and al the haires of your head are numbred, saith our S. Christ. God, that made the world, and all things that are therein, he is Lord of heauen and earth; he giueth life, and breath, and all things; and hath made of one blood all mankinde to dwel on all the face of the earth, and hath assigned the times which were ordained before, and the bonds of their habitation, saith S. Paul.","segments":[{"text":"Are not two sparrowes sold for a farthing, and one of them shal not fal on the ground without your Father? yea, and al the haires of your head are numbred, saith our S. Christ.","proofs":["Matthew 10:29–30"],"refs":[{"printed":"Matthew 10:29–30","osis":["Matt.10.29-Matt.10.30"]}],"note":null},{"text":"God, that made the world, and all things that are therein, he is Lord of heauen and earth; he giueth life, and breath, and all things; and hath made of one blood all mankinde to dwel on all the face of the earth, and hath assigned the times which were ordained before, and the bonds of their habitation, saith S. Paul.","proofs":["Acts 17:24–26"],"refs":[{"printed":"Acts 17:24–26","osis":["Acts.17.24-Acts.17.26"]}],"note":null}],"items":[]},{"question":"","answer":"The Sonne is the brightnes of the glorie, and the ingraued forme of his person, and beareth vp all things by his mightie word.","segments":[{"text":"The Sonne is the brightnes of the glorie, and the ingraued forme of his person, and beareth vp all things by his mightie word.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null}],"items":[]},{"question":"","answer":"The Churches of God in Heluetia, Basil, France, and Flanders, testifie the verie same.","segments":[{"text":"The Churches of God in Heluetia,","proofs":[],"refs":[],"note":"Confess. 2. c. 7."},{"text":"Basil,","proofs":[],"refs":[],"note":"Confess. Basil. ar. 1.2."},{"text":"France,","proofs":[],"refs":[],"note":"Confess. Gal. ar. 18."},{"text":"and Flanders,","proofs":[],"refs":[],"note":"Confess. Belg. ar. 12.13."},{"text":"testifie the verie same.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, and aduersaries vnto these truths.","segments":[{"text":"Errors, and aduersaries vnto these truths.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Hereby are condemned all Heretikes, and errors impugning either the creation of the world by God; or his providence in the continuing, and preseruation of the same.","segments":[{"text":"Hereby are condemned all Heretikes, and errors impugning either the creation of the world by God; or his providence in the continuing, and preseruation of the same.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the former sort was,","segments":[{"text":"Of the former sort was,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"First Aristotle, and his followers, which said the world was eternal, and without beginning.","segments":[{"text":"First Aristotle, and his followers, which said the world was eternal, and without beginning.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Next, the Marcionites, that held, how God made not the world, as being too base a thing for him to create.","segments":[{"text":"Next, the Marcionites, that held, how God made not the world, as being too base a thing for him to create.","proofs":[],"refs":[],"note":"Tertul. lib. 1. contr. Marc."}],"items":[]},{"question":"","answer":"3. Simon Magus, Saturnius, Meander, Carpocrates, Corinthus, who ascribed the worldes creation vnto Angels.","segments":[{"text":"3. Simon Magus, Saturnius, Meander, Carpocrates, Corinthus, who ascribed the worldes creation vnto Angels.","proofs":[],"refs":[],"note":"Iren. Epiph. Philaster."}],"items":[]},{"question":"","answer":"4. The Manichies, who gaue the creation of all things vnto two Gods, or Beginnings: the one good, whereof came good things; the other euill, whence proceeded euill things.","segments":[{"text":"4. The Manichies, who gaue the creation of all things vnto two Gods, or Beginnings: the one good, whereof came good things; the other euill, whence proceeded euill things.","proofs":[],"refs":[],"note":"Epip. August. cont. Man. c. 49."}],"items":[]},{"question":"","answer":"5. The same Manichies, and Priscillianists, which did affirme man to haue bin the workemanship not of God, but of the Deuill.","segments":[{"text":"5. The same Manichies,","proofs":[],"refs":[],"note":"D. August. de side. contra Manich. c. 40."},{"text":"and Priscillianists,","proofs":[],"refs":[],"note":"Concil. Brac. cap. 11."},{"text":"which did affirme man to haue bin the workemanship not of God, but of the Deuill.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. The Familie of Loue, who deliuer that God by them made heauen, and earth.","segments":[{"text":"6. The Familie of Loue, who deliuer that God by them made heauen, and earth.","proofs":[],"refs":[],"note":"Display of the Fam. of Loue. H. 8. b."}],"items":[]},{"question":"","answer":"7. The Papists, who giue out how sacrificing Priests are the Creators of Christ.","segments":[{"text":"7. The Papists, who giue out how sacrificing Priests are the Creators of Christ.","proofs":[],"refs":[],"note":"Qui creavit me sine me, iam creatur mediante me. Stella cleric."}],"items":[]},{"question":"","answer":"Of the latter sort were,","segments":[{"text":"Of the latter sort were,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Stoike Philosophers, and the Manichies, who are the great patrones of Destinie, Fate, and Fortune.","segments":[{"text":"The Stoike Philosophers, and the Manichies, who are the great patrones of Destinie, Fate, and Fortune.","proofs":[],"refs":[],"note":"Socrat. hist. eccles. l. 1. c. 22."}],"items":[]},{"question":"","answer":"The Familie of Loue, which may not say, God saue any thing: for they affirme that all things be ruled by nature, and not ordered by God.","segments":[{"text":"The Familie of Loue, which may not say, God saue any thing: for they affirme that all things be ruled by nature, and not ordered by God.","proofs":[],"refs":[],"note":"Display of the Fam. H. 5. b."}],"items":[]},{"question":"","answer":"The old Philosophers, who thought that inferior things were too base for God to be carefull of.","segments":[{"text":"The old Philosophers, who thought that inferior things were too base for God to be carefull of.","proofs":[],"refs":[],"note":"Dii magna curant, parva negligunt. Cic. de nat. Deor. lib. 2."}],"items":[]},{"question":"","answer":"And lastly the Epicures, who thinke God is idle, and gouerneth not the same. Of which minde was Cyprian, who held that God, hauing created the world, did commit the gouerment thereof vnto certaine celestial powers.","segments":[{"text":"And lastly the Epicures, who thinke God is idle, and gouerneth not the same. Of which minde was Cyprian, who held that God, hauing created the world, did commit the gouerment thereof vnto certaine celestial powers.","proofs":[],"refs":[],"note":"In exposit. Symb."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. In the Vnitie of the Godhead, there is a Trinitie of persons.","segments":[{"text":"3. Proposition. In the Vnitie of the Godhead, there is a Trinitie of persons.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Scripture saith,","segments":[{"text":"The Scripture saith,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In the beginning God the Father, the Sonne, and the holy Ghost, created the heauen, and the earth.","segments":[{"text":"In the beginning God the Father,","proofs":["Hebrews 1:2"],"refs":[{"printed":"Hebrews 1:2","osis":["Heb.1.2"]}],"note":"The Father by the Sonne made the worlds. Heb. 1.2."},{"text":"the Sonne,","proofs":["John 1:1–2"],"refs":[{"printed":"John 1:1–2","osis":["John.1.1-John.1.2"]}],"note":"In the beginning was the word, and the word was with God, and that word was God. The same was in the beginning with God. Ioh. 1.1, 2."},{"text":"and the holy Ghost,","proofs":["Genesis 1:1–2"],"refs":[{"printed":"Genesis 1:1–2","osis":["Gen.1.1-Gen.1.2"]}],"note":"In the beginning God created the heauen, and the earth, &c. and the spirit of God mooued vpon the waters. Gen. 1.1, 2."},{"text":"created the heauen, and the earth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By the word of the Lord were the heauens made, and all the host of them by the Breath of his mouth.","segments":[{"text":"By the word of the Lord were the heauens made, and all the host of them by the Breath of his mouth.","proofs":["Psalm 33:6"],"refs":[{"printed":"Psalm 33:6","osis":["Ps.33.6"]}],"note":null}],"items":[]},{"question":"","answer":"Loe, the heauens were opened vnto him; and (Iohn) sawe the Spirit of God descending like a Doue, and lighting vpon him: and loe, a voice from heauen saying, This is my beloued Sonne, in whome I am well pleased.","segments":[{"text":"Loe, the heauens were opened vnto him; and (Iohn) sawe the Spirit of God descending like a Doue, and lighting vpon him: and loe, a voice from heauen saying, This is my beloued Sonne, in whome I am well pleased.","proofs":["Matthew 3:16–17"],"refs":[{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]}],"note":null}],"items":[]},{"question":"","answer":"Because yee are sonnes, God hath sent forth the Spirit of his Sonne into your heartes, which crieth, Abba, Father, saith the Apostle: and againe, The grace of our Lord Iesus Christ, and the loue of God, and the communion of the holy Ghost be with you all.","segments":[{"text":"Because yee are sonnes, God hath sent forth the Spirit of his Sonne into your heartes, which crieth, Abba, Father, saith the Apostle:","proofs":["Galatians 4:6"],"refs":[{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":null},{"text":"and againe, The grace of our Lord Iesus Christ, and the loue of God, and the communion of the holy Ghost be with you all.","proofs":["2 Corinthians 13:13"],"refs":[{"printed":"2 Corinthians 13:13","osis":["2Cor.13.13"]}],"note":null}],"items":[]},{"question":"","answer":"And S. Iohn: There are three which beare record in heauen, The Father, the word, and the holy Ghost, and these three are one.","segments":[{"text":"And S. Iohn: There are three which beare record in heauen, The Father, the word, and the holy Ghost, and these three are one.","proofs":["1 John 5:3"],"refs":[{"printed":"1 John 5:3","osis":["1John.5.3"]}],"note":null}],"items":[]},{"question":"","answer":"This truth hath alwaies bin, and serously is, confessed in the church of Christ.","segments":[{"text":"This truth hath alwaies bin,","proofs":[],"refs":[],"note":"Creed Apo. Nic. Athan."},{"text":"and serously is,","proofs":[],"refs":[],"note":"Confess. Helv. 1. art. 6. & 2. c. 3. August. art. 1. Gal. art. 6. Belg. art. 6. Bohem. c. 3. Wittemb. c. 1. Suca•. art. 1."},{"text":"confessed in the church of Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Then cursed are all opinions of men contrarie herevnto: whereof","segments":[{"text":"Then cursed are all opinions of men contrarie herevnto: whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some denied the Trinitie, affirming there is one God, but not three persons in the Godhead: so did the Montanists, and Marcellians, and so doe the Iewes, and Turkes.","segments":[{"text":"Some denied the Trinitie, affirming there is one God, but not three persons in the Godhead: so did the Montanists,","proofs":[],"refs":[],"note":"Socrat. eccles. hist. l. 1. c. 23."},{"text":"and Marcellians,","proofs":[],"refs":[],"note":"Theod. haeret. fab. lib. 2."},{"text":"and so doe the Iewes,","proofs":[],"refs":[],"note":"Lud. Carettus lib. diuinor. visor. ad Iudae."},{"text":"and Turkes.","proofs":[],"refs":[],"note":"Pol. of the Turk. emp. c. 5."}],"items":[]},{"question":"","answer":"Some, as the Gnostikes, Marcionites, and Valentinians, affirme there be moe Gods then one, and yet not three persons, nor of one and the same nature, but of a diuers, and contrarie disposition.","segments":[{"text":"Some, as the Gnostikes,","proofs":[],"refs":[],"note":"Clem. Alex. strom. l. 5."},{"text":"Marcionites,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"and Valentinians,","proofs":[],"refs":[],"note":"Cl. Alex. str. l. 4."},{"text":"affirme there be moe Gods then one, and yet not three persons, nor of one and the same nature, but of a diuers, and contrarie disposition.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some thinke there be three Gods, or spirits; not distinguished onely, but diuided also, as did the Ennomeans, and Trethectes.","segments":[{"text":"Some thinke there be three Gods, or spirits; not distinguished onely, but diuided also, as did the Ennomeans,","proofs":[],"refs":[],"note":"Philaster."},{"text":"and Trethectes.","proofs":[],"refs":[],"note":"Zanch de 3. El. par. i. l. 7. c. 1."}],"items":[]},{"question":"","answer":"Some feare not to say, that in worshiping the Trinitie, Christians doe adore three Deuils, worse then all the idols of the Papists: such blasphemers were the Heretikes, Blandrat, and Alciat.","segments":[{"text":"Some feare not to say, that in worshiping the Trinitie, Christians doe adore three Deuils, worse then all the idols of the Papists: such blasphemers were the Heretikes, Blandrat, and Alciat.","proofs":[],"refs":[],"note":"Calvin. epist."}],"items":[]},{"question":"","answer":"Some will haue a Quaternitie of persons, not a Trinitie to be worshipped, so did Anastasius the Emperour command; & the Apollinarians did hold. Some doe graunt, and acknowledge the names of three in the God-head, but denie their persons, such were the Noëtians, Praxeneans, and Hermogenians: This did say, how the same God was called by diuers names in the holy Scripture: and therefore that the Father became flesh, and suffered, because one and the same God is called the Father, the Sonne, and the holy Ghost. For which cause they were tearmed Patripassians. In this number was Sernetus.","segments":[{"text":"Some will haue a Quaternitie of persons, not a Trinitie to be worshipped, so did Anastasius the Emperour command; & the Apollinarians did hold.","proofs":[],"refs":[],"note":"Athanas. ad Epictet."},{"text":"Some doe graunt, and acknowledge the names of three in the God-head, but denie their persons, such were the Noëtians, Praxeneans, and Hermogenians: This did say, how the same God was called by diuers names in the holy Scripture: and therefore that the Father became flesh, and suffered, because one and the same God is called the Father, the Sonne, and the holy Ghost. For which cause they were tearmed Patripassians. In this number was Sernetus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Againe, some doe grant the names, and persons of three, and yet depriue not onely the Sonne, and holy Ghost of their diuinitie, but the whole Trinitie also of their properties. For they say, there be three in heauen, viz. the Father, the Word, and holy Ghost, howbeit (say they) the Father onely is very God; the word is the breath of the Father; and the holy Ghost is the spirit created by God of nothing, through the word: spoiling so both the Sonne, and holy Ghost of their deitie, and the whole Trinitie of their properties. Such were the Arrian, and Macedonian heretikes, hence by-named Pneumatomachons, because they waged battel with the holy Ghost.","segments":[{"text":"Againe, some doe grant the names, and persons of three, and yet depriue not onely the Sonne, and holy Ghost of their diuinitie, but the whole Trinitie also of their properties. For they say, there be three in heauen, viz. the Father, the Word, and holy Ghost, howbeit (say they) the Father onely is very God; the word is the breath of the Father; and the holy Ghost is the spirit created by God of nothing, through the word: spoiling so both the Sonne, and holy Ghost of their deitie, and the whole Trinitie of their properties. Such were the Arrian, and Macedonian heretikes, hence by-named Pneumatomachons, because they waged battel with the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And some doe bring in other names of deitie, besides of the Father, Sonne, and holy Ghost, as did the Priscilianists.","segments":[{"text":"And some doe bring in other names of deitie, besides of the Father, Sonne, and holy Ghost, as did the Priscilianists.","proofs":[],"refs":[],"note":"Concil. Bracar. cap. 2."}],"items":[]}]}]}],"text":null},{"number":2,"title":"Of the word of God, which was made very man","part":null,"questions":[],"paragraphs":["2.1"],"clauses":[],"items":[{"question":"","answer":"The Sonne, which is the word of the Father, begotten from euer-lasting of the Father, the verie, and eternall God, of one substance with the Father, tooke mans nature in the wombe of the blessed virgine, of her substance: so that two whole and perfect natures, that is to say, the God-head and man-hood were ioyned in one person, neuer to be diuided, where-of is one Christ, very God, and verie man: who suffered, was crucified, dead, and buried, to reconcile his Father to vs, and to be a Sacrifice, not onely for originall guilt, but also for all actuall sinnes of men.","segments":[{"text":"The Sonne, which is the word of the Father, begotten from euer-lasting of the Father, the verie, and eternall God, of one substance with the Father, tooke mans nature in the wombe of the blessed virgine, of her substance: so that two whole and perfect natures, that is to say, the God-head and man-hood were ioyned in one person, neuer to be diuided, where-of is one Christ, very God, and verie man: who suffered, was crucified, dead, and buried, to reconcile his Father to vs, and to be a Sacrifice, not onely for originall guilt, but also for all actuall sinnes of men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Christ is very God.","segments":[{"text":"1. Christ is very God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Christ is very man.","segments":[{"text":"2. Christ is very man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Christ is God, and man, and that in one person.","segments":[{"text":"3. Christ is God, and man, and that in one person.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Christ is the Sauiour of mankinde.","segments":[{"text":"4. Christ is the Sauiour of mankinde.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Christ is very God.","segments":[{"text":"1. Proposition. Christ is very God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In the beginning was the Word, and the Word was with God, and that Word was God. This is written of Christ. Therefore Christ is God.","segments":[{"text":"In the beginning was the Word, and the Word was with God, and that Word was God.","proofs":["John 1:1"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]}],"note":null},{"text":"This is written of Christ. Therefore Christ is God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Christ was begotten of the Father from euerlasting. Therefore verie God.","segments":[{"text":"Christ was begotten of the Father from euerlasting.","proofs":["Psalm 2:7","Acts 13:33","Hebrews 1:5"],"refs":[{"printed":"Psalm 2:7","osis":["Ps.2.7"]},{"printed":"Acts 13:33","osis":["Acts.13.33"]},{"printed":"Hebrews 1:5","osis":["Heb.1.5"]}],"note":null},{"text":"Therefore verie God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This is life eternall, that they knowe thee to be verie God, and whome thou hast sent, Iesus Christ.","segments":[{"text":"This is life eternall, that they knowe thee to be verie God, and whome thou hast sent, Iesus Christ.","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[]},{"question":"","answer":"They shal call his name Emanuel, which is by interpretation, God with vs.","segments":[{"text":"They shal call his name Emanuel, which is by interpretation, God with vs.","proofs":["Matthew 1:23"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"note":null}],"items":[]},{"question":"","answer":"Christ he is the brightnes of the glorie, and the engraued image of (the Father) his person, and beareth vp all things by his mightie hand. Therefore verie God.","segments":[{"text":"Christ he is the brightnes of the glorie, and the engraued image of (the Father) his person, and beareth vp all things by his mightie hand.","proofs":["Hebrews 1:3"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]}],"note":null},{"text":"Therefore verie God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And this both hath bin of the auncient Christians, and is the Faith of the reformed Churches.","segments":[{"text":"And this both hath bin of the auncient Christians,","proofs":[],"refs":[],"note":"I beleeue in God the Father &c, and in Iesus Christ his onely Son our Lord. Symb. Apost. The godhead of the Father, of the Sonne, and of the holy Ghost is all one: the glorie equall, the maiestie coeternall. Such as the Father is, such is the Sonne. The Father vncreate, the Sonne vncreate. The Father incomprehensible, the Sonne incomprehensible. The Father eternall, the Sonne eternall. The Father is almightie, the Sonne almightie; the Father is God, and the Sonne is God; the Father is Lord, and the Sonne is Lord. Symbol. Athanas. I beleeue in God the Father almightie &c. and in one Lord, Iesus Christ, the onely begotten Sonne of God, begotten of his Father before all worlds, God of God, light of light, very God of very God; begotten, not made; beeing of one substance with the Father. Symbol. Nicen."},{"text":"and is the Faith of the reformed Churches.","proofs":[],"refs":[],"note":"Confess. Helvet. 1. ar. 11.2. cap. 11. Bohem. cap. 4.6. August. ar. 6. Gal. ar. 13, 14. Belg. ar. 10. Wittemb. cap. 2. Suevica ar. 2."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Miserably therefore doe they erre, which either denie, or impugne the deitie of our Sauiour, as did certaine old heretikes. viz.","segments":[{"text":"Miserably therefore doe they erre, which either denie, or impugne the deitie of our Sauiour, as did certaine old heretikes. viz.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Arrians, whereof some were called the Douleians, because in scorne they tearmed the onely begotten of God, the Fathers seruant.","segments":[{"text":"The Arrians, whereof some were called the Douleians, because in scorne they tearmed the onely begotten of God, the Fathers seruant.","proofs":[],"refs":[],"note":"Theod. haeret. fab. lib. 4."}],"items":[]},{"question":"","answer":"The Cerinthians.","segments":[{"text":"The Cerinthians.","proofs":[],"refs":[],"note":"Irenaeus."}],"items":[]},{"question":"","answer":"The Ebionites, among whome some said that Christ Iesus was a meere man; others acknowledged him to be God, but not from euerlasting.","segments":[{"text":"The Ebionites, among whome some said that Christ Iesus was a meere man; others acknowledged him to be God, but not from euerlasting.","proofs":[],"refs":[],"note":"Euseb. eccles. hist. l. 3. c. 27."}],"items":[]},{"question":"","answer":"The Eunomians.","segments":[{"text":"The Eunomians.","proofs":[],"refs":[],"note":"Basil. l. 5. contra Eunom."}],"items":[]},{"question":"","answer":"The Samosatenians, who thought that Christ was not the Sonne of God, before his incarnation.","segments":[{"text":"The Samosatenians, who thought that Christ was not the Sonne of God, before his incarnation.","proofs":[],"refs":[],"note":"Concil. Bracar. cap. 2."}],"items":[]},{"question":"","answer":"The Nestorians, whose opinion was, that Christ became God by merit, but was not God by nature.","segments":[{"text":"The Nestorians, whose opinion was, that Christ became God by merit, but was not God by nature.","proofs":[],"refs":[],"note":"Liberatus."}],"items":[]},{"question":"","answer":"The Macedonians, which vtterly denied the Sonne to be of one substance with the Father.","segments":[{"text":"The Macedonians, which vtterly denied the Sonne to be of one substance with the Father.","proofs":[],"refs":[],"note":"Theodoret. l. 4. haeret. fab."}],"items":[]},{"question":"","answer":"The Agnoites, who held that the diuine nature of Christ was ignorant of some things.","segments":[{"text":"The Agnoites, who held that the diuine nature of Christ was ignorant of some things.","proofs":[],"refs":[],"note":"Gregor. epist. 22. l. 8."}],"items":[]},{"question":"","answer":"Againe, some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God, as namely.","segments":[{"text":"Againe, some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God, as namely.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Certaine Catabaptists.","segments":[{"text":"Certaine Catabaptists.","proofs":[],"refs":[],"note":"Zuing. lib. contra Catabap."}],"items":[]},{"question":"","answer":"Blandrat.","segments":[{"text":"Blandrat.","proofs":[],"refs":[],"note":"Beza, epist. 19."}],"items":[]},{"question":"","answer":"Matthew Hamant (burnt at Norwitch an. 1579. one of whose heresies was that Christ was a meere, and sinnefull man.","segments":[{"text":"Matthew Hamant (burnt at Norwitch an. 1579. one of whose heresies was that Christ was a meere, and sinnefull man.","proofs":[],"refs":[],"note":"Holnis. chron. 1299."}],"items":[]},{"question":"","answer":"Francis Ket (burnt also at Norwitch an. 1588.) who most obstinatelie maintained that Christ was not God til after his resurrection.","segments":[{"text":"Francis Ket (burnt also at Norwitch an. 1588.) who most obstinatelie maintained that Christ was not God til after his resurrection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Dauid George, sometime of Basil, who affirmed himselfe to be greater for power then euer Christ was.","segments":[{"text":"Dauid George, sometime of Basil, who affirmed himselfe to be greater for power then euer Christ was.","proofs":[],"refs":[],"note":"Hist. Dauidis Georg."}],"items":[]},{"question":"","answer":"In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes, and Turkes, which say that Christ was a good man, such as Moses and Mahomet were, but not God. Hence Amurath▪ the great Turke in his letters vnto the Emp. Rodolph. the second, an 1593. tearmed our Sauiour in derision, The crucified God; vnto whome may be added the Familie of Loue.","segments":[{"text":"In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes,","proofs":[],"refs":[],"note":"Lud. Caret. l. divinor. visor. ad Judaeos."},{"text":"and Turkes, which say that Christ was a good man, such as Moses and Mahomet were,","proofs":[],"refs":[],"note":"Policie of the Turkish Emp. c. 5. p. 16."},{"text":"but not God. Hence Amurath▪ the great Turke in his letters vnto the Emp. Rodolph. the second, an 1593. tearmed our Sauiour in derision, The crucified God; vnto whome may be added the Familie of Loue.","proofs":[],"refs":[],"note":"Display of the Fam. of Loue. H. 7. a."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Christ is very man.","segments":[{"text":"2. Proposition. Christ is very man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Holding the humanitie of Christ wee ioyne with the blessed Prophets, and Euangelists, who either prophecied of his future incarnation, and conception in the wombe of a virgine, or plainely auouched, and writ, both that the virgine Marie was his mother, and that, as verie man, he grewe, and increased in strength, endured hunger, and thirst, wept, and slept, and suffered death.","segments":[{"text":"Holding the humanitie of Christ wee ioyne with the blessed Prophets, and Euangelists, who either prophecied of his future incarnation,","proofs":["Genesis 3:15","49:10"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]},{"printed":"49:10","osis":["Gen.49.10"]}],"note":"The seed of the woman shall breake thine head. Gen. 3.15. The Scepter shall not depart &c. vntill Shiloh come. Gen. 49.10."},{"text":"and conception in the wombe of a virgine,","proofs":["Isaiah 7:14"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":"Behold, a virgine shall conceiue, and beare a sonne. Esa. 7.14."},{"text":"or plainely auouched, and writ, both that the virgine Marie was his mother,","proofs":["Matthew 10:18, 23","Luke 1:27, 31, 34"],"refs":[{"printed":"Matthew 10:18, 23","osis":["Matt.10.18","Matt.10.23"]},{"printed":"Luke 1:27, 31, 34","osis":["Luke.1.27","Luke.1.31","Luke.1.34"]}],"note":null},{"text":"and that, as verie man, he grewe, and increased in strength,","proofs":["Luke 2:40"],"refs":[{"printed":"Luke 2:40","osis":["Luke.2.40"]}],"note":null},{"text":"endured hunger,","proofs":["Matthew 4:2"],"refs":[{"printed":"Matthew 4:2","osis":["Matt.4.2"]}],"note":"When he had fasted 40 daies, and 40 nights, he was afterward hungrie. Mat. 4.2."},{"text":"and thirst,","proofs":["John 4:7","19:28"],"refs":[{"printed":"John 4:7","osis":["John.4.7"]},{"printed":"19:28","osis":["John.19.28"]}],"note":"Ioh. 4.7. He said, I thirst. Ioh. 19.28."},{"text":"wept,","proofs":["Luke 19:41"],"refs":[{"printed":"Luke 19:41","osis":["Luke.19.41"]}],"note":null},{"text":"and slept,","proofs":["Mark 4:38"],"refs":[{"printed":"Mark 4:38","osis":["Mark.4.38"]}],"note":null},{"text":"and suffered death.","proofs":["Matthew 27:50","Mark 15:37","Luke 23:46","John 19:30, 33"],"refs":[{"printed":"Matthew 27:50","osis":["Matt.27.50"]},{"printed":"Mark 15:37","osis":["Mark.15.37"]},{"printed":"Luke 23:46","osis":["Luke.23.46"]},{"printed":"John 19:30, 33","osis":["John.19.30","John.19.33"]}],"note":null}],"items":[]},{"question":"","answer":"Hence the auncient Fathers, and Christians,","segments":[{"text":"Hence the auncient Fathers, and Christians,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I beleeue in God, the Father almightie, &c. and in Iesus Christ, &c. which was conceiued by the holy Ghost, borne of the virgine Mary, suffered vnder Pontius Pilate, was crucified, dead and buried.","segments":[{"text":"I beleeue in God, the Father almightie, &c. and in Iesus Christ, &c. which was conceiued by the holy Ghost, borne of the virgine Mary, suffered vnder Pontius Pilate, was crucified, dead and buried.","proofs":[],"refs":[],"note":"Symb. Apost."}],"items":[]},{"question":"","answer":"The right faith is, that we beleeue and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man. God, of the substance of the Father, begotten before the world; and man, of the substance of his mother, borne in the world. Perfect God, and perfect man, of a reasonable soule, and humane flesh subsisting. Equal to the Father, as touching his Godhead; and inferiour to the Father, touching his manhood.","segments":[{"text":"The right faith is, that we beleeue and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man. God, of the substance of the Father, begotten before the world; and man, of the substance of his mother, borne in the world. Perfect God, and perfect man, of a reasonable soule, and humane flesh subsisting. Equal to the Father, as touching his Godhead; and inferiour to the Father, touching his manhood.","proofs":[],"refs":[],"note":"Symb. Athan."}],"items":[]},{"question":"","answer":"I beleeue in one God, the Father almightie, &c. and in one Lord Iesus Christ &c. who for vs men, and for our saluation came downe from heauen, and was incarnate by the holy Ghost of the virgine Marie, and was made man, &c.","segments":[{"text":"I beleeue in one God, the Father almightie, &c. and in one Lord Iesus Christ &c. who for vs men, and for our saluation came downe from heauen, and was incarnate by the holy Ghost of the virgine Marie, and was made man, &c.","proofs":[],"refs":[],"note":"Sym. Nicen."}],"items":[]},{"question":"","answer":"The verie same testifie Gods people in Heluetia, Basil,, Bohemia, the Lowe countries, France, Ausburgh, Wittemberg, Suevia, with many moe besides.","segments":[{"text":"The verie same testifie Gods people in Heluetia,","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 11. & 2. c. 11."},{"text":"Basil,,","proofs":[],"refs":[],"note":"Confes. Basi. ar. 4."},{"text":"Bohemia,","proofs":[],"refs":[],"note":"Confess. Bohem. c. 6."},{"text":"the Lowe countries,","proofs":[],"refs":[],"note":"Confess. Belg. ar. 18."},{"text":"France,","proofs":[],"refs":[],"note":"Confess. Gal. ar. 14."},{"text":"Ausburgh,","proofs":[],"refs":[],"note":"Confess. August. ar. 3."},{"text":"Wittemberg,","proofs":[],"refs":[],"note":"Confess. Wittemb. c. 2."},{"text":"Suevia,","proofs":[],"refs":[],"note":"Confess. Suevica. ar. 2."},{"text":"with many moe besides.","proofs":[],"refs":[],"note":"Harman. confess. praef."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore most wicked were the opinions of those men which held, viz. that,","segments":[{"text":"Therefore most wicked were the opinions of those men which held, viz. that,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Christ really, and indeed had neither bodie, nor soule, but was man in appearance onely, as the Manichies, the Eutychians, the Marcionites, and the Saturnians.","segments":[{"text":"1. Christ really, and indeed had neither bodie, nor soule, but was man in appearance onely, as the Manichies,","proofs":[],"refs":[],"note":"August. l. 14. contra Faust."},{"text":"the Eutychians,","proofs":[],"refs":[],"note":"Niceph. l. 18. c. 52."},{"text":"the Marcionites,","proofs":[],"refs":[],"note":"Philast. Beza, epist. 81."},{"text":"and the Saturnians.","proofs":[],"refs":[],"note":"Iren. l. 1. c. 22."}],"items":[]},{"question":"","answer":"2. Christ had a bodie without a soule; as thought the Eunomians, the Arrians, the Apollinarians, with the Theopaschites.","segments":[{"text":"2. Christ had a bodie without a soule; as thought the Eunomians,","proofs":[],"refs":[],"note":"Basil. contra Eunom."},{"text":"the Arrians,","proofs":[],"refs":[],"note":"Theodoret. haeret. fab. l. 4."},{"text":"the Apollinarians,","proofs":[],"refs":[],"note":"Ruffin. lib. 2. c. 20."},{"text":"with the Theopaschites.","proofs":[],"refs":[],"note":"Niceph. l. 18. c. 53."}],"items":[]},{"question":"","answer":"3. Christ tooke not flesh of the virgine Marie; so did the Valentinians thinke, and so thinke the Anabaptists, and the Familie of Loue, who make an allegorie of the Incarnation of Christ.","segments":[{"text":"3. Christ tooke not flesh of the virgine Marie; so did the Valentinians thinke,","proofs":[],"refs":[],"note":"Iren. l. 1. c. 1."},{"text":"and so thinke the Anabaptists,","proofs":[],"refs":[],"note":"Confess. Belg. ar. 18."},{"text":"and the Familie of Loue, who make an allegorie of the Incarnation of Christ.","proofs":[],"refs":[],"note":"H.N. prophecie of the Spir. c. 19. sent. 9."}],"items":[]},{"question":"","answer":"4. Christ tooke flesh onely, of the virgine, but no soule; as the Arrians.","segments":[{"text":"4. Christ tooke flesh onely, of the virgine, but no soule; as the Arrians.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"5. Christ tooke flesh not of the virgine onely, but by the seede of man too; so said Ebion, and Carpocrates.","segments":[{"text":"5. Christ tooke flesh not of the virgine onely, but by the seede of man too; so said Ebion,","proofs":[],"refs":[],"note":"Eusch. eccles. hist. l. 3. c. 27."},{"text":"and Carpocrates.","proofs":[],"refs":[],"note":"Iren. l. 1. c. 24"}],"items":[]},{"question":"","answer":"6. The flesh of Christ was spirituall, and his soule carnal; so dreamed the Valentinians.","segments":[{"text":"6. The flesh of Christ was spirituall, and his soule carnal; so dreamed the Valentinians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. The carnal bodie of Christ was consubstantial with the Father; as published the Apollinarians.","segments":[{"text":"7. The carnal bodie of Christ was consubstantial with the Father; as published the Apollinarians.","proofs":[],"refs":[],"note":"Athan. lib. de incar. Christ."}],"items":[]},{"question":"","answer":"8. The humane nature of Christ before his passion, was deuoide of humane affections; so thought the Seuerites.","segments":[{"text":"8. The humane nature of Christ before his passion, was deuoide of humane affections; so thought the Seuerites.","proofs":[],"refs":[],"note":"Tertul. lib. de car. Christ. Niceph. lib. 17. c. 29."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Christ is God, and man, and that in one person.","segments":[{"text":"3. Proposition. Christ is God, and man, and that in one person.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That the Diuine, and humane natures of Christ, are vnited in one person, it accordeth with the holy Scripture. For, The worde was made flesh, and dwelt among vs (and wee sawe the glorie thereof, as the glorie of the onely begotten of the Father) full of grace and truth, saith the Euangelist Iohn. And Matthew: Iesus when he was baptized &c. loe, a voice (came) from heauen, saying, This is my beloued Sonne in whome I am well pleased.","segments":[{"text":"That the Diuine, and humane natures of Christ, are vnited in one person, it accordeth with the holy Scripture. For, The worde was made flesh, and dwelt among vs (and wee sawe the glorie thereof, as the glorie of the onely begotten of the Father) full of grace and truth, saith the Euangelist Iohn.","proofs":["John 1:14"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]}],"note":null},{"text":"And Matthew: Iesus when he was baptized &c. loe, a voice (came) from heauen, saying, This is my beloued Sonne in whome I am well pleased.","proofs":["Matthew 3:17"],"refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"note":null}],"items":[]},{"question":"","answer":"He that descended, is euen the same that ascended, farre aboue all heauens, that he might fill all things, saith S. Paul.","segments":[{"text":"He that descended, is euen the same that ascended, farre aboue all heauens, that he might fill all things, saith S. Paul.","proofs":["Ephesians 4:10"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null}],"items":[]},{"question":"","answer":"Againe, Christ Iesus, being in the forme of God, thought it no robberie to be equall with God, he made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man, &c. wherefore God hath also highly exalted him, &c. that euery tongue should confesse that Iesus Christ is the Lord, vnto the glorie of God the Father.","segments":[{"text":"Againe, Christ Iesus, being in the forme of God, thought it no robberie to be equall with God, he made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man, &c. wherefore God hath also highly exalted him, &c. that euery tongue should confesse that Iesus Christ is the Lord, vnto the glorie of God the Father.","proofs":["Philippians 2:6–7, 9, 11"],"refs":[{"printed":"Philippians 2:6–7, 9, 11","osis":["Phil.2.6-Phil.2.7","Phil.2.9","Phil.2.11"]}],"note":null}],"items":[]},{"question":"","answer":"And the same Apostle: There is one God, and one mediator betweene God and man, euen the man Christ Iesus; who gaue himselfe a ransome for all men.","segments":[{"text":"And the same Apostle: There is one God, and one mediator betweene God and man, euen the man Christ Iesus; who gaue himselfe a ransome for all men.","proofs":["1 Timothy 2:5–6"],"refs":[{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null}],"items":[]},{"question":"","answer":"Vpon these, and the like grounds.","segments":[{"text":"Vpon these, and the like grounds.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I beleeue in God, the Father almightie, &c. and in Iesus Christ his onely Sonne our Lord, which was conceiued by the holy Ghost, borne of the virgine Mary.","segments":[{"text":"I beleeue in God, the Father almightie, &c. and in Iesus Christ his onely Sonne our Lord, which was conceiued by the holy Ghost, borne of the virgine Mary.","proofs":[],"refs":[],"note":"Symbol. Apost."}],"items":[]},{"question":"","answer":"The right faith is, that wee beleeue and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man, &c. who although he be God and man; yet he is not two, but one Christ. One not by the conuersion of the Godhead into flesh; but by taking of the manhood vnto God. One altogether, not by confusion of substance, but by vnitie of person. I beleeue in one Lord Iesus Christ, the onely begotten sonne of God, begotten of the Father before all worldes, God of God, light of light, very God of very God; begotten not made; beeing of one substance with the Father, by whome all things were made: Who for vs men &c. came downe from heauen, and was incarnate, &c. He suffered, and was buried, &c. and he shall come againe &c. say the ancient and first Christians.","segments":[{"text":"The right faith is, that wee beleeue and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man, &c. who although he be God and man; yet he is not two, but one Christ. One not by the conuersion of the Godhead into flesh; but by taking of the manhood vnto God. One altogether, not by confusion of substance, but by vnitie of person.","proofs":[],"refs":[],"note":"Symbol. Athan."},{"text":"I beleeue in one Lord Iesus Christ, the onely begotten sonne of God, begotten of the Father before all worldes, God of God, light of light, very God of very God; begotten not made; beeing of one substance with the Father, by whome all things were made: Who for vs men &c. came downe from heauen, and was incarnate, &c. He suffered, and was buried, &c. and he shall come againe &c.","proofs":[],"refs":[],"note":"Symb. Nicen."},{"text":"say the ancient and first Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The very same is the beleefe, and confession of all the reforformed Churches at this present and alwaies hath bin.","segments":[{"text":"The very same is the beleefe, and confession of all the reforformed Churches at this present and alwaies hath bin.","proofs":[],"refs":[],"note":"Confess. Helv. 1. c. 11. & 2. ar. 11. Basi. ar. 4. Bohem. ar. 6. Gal. ar. 15. Belg. ar. 19. August. ar. 3. Wittem. c. 2. Suevica, ar. 2. Harmon. confess. praef."}],"items":[]}]},{"question":"","answer":"Errors, and adversaries vnto this truth.","segments":[{"text":"Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Detestable therefore is the error,","segments":[{"text":"Detestable therefore is the error,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the Acephalians; who denied the properties of the two natures in Christ.","segments":[{"text":"Of the Acephalians; who denied the properties of the two natures in Christ.","proofs":[],"refs":[],"note":"Hartman Schedel."}],"items":[]},{"question":"","answer":"Of the Seuerites; of Eutiches and Dioscorus, who affirmed the diuinitie, and humanitie of Christ to be of one, and the same nature.","segments":[{"text":"Of the Seuerites;","proofs":[],"refs":[],"note":"Niceph. l. 16. cap. 33."},{"text":"of Eutiches and Dioscorus, who affirmed the diuinitie, and humanitie of Christ to be of one, and the same nature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the Monothelites; who denied that two wils, viz. a diuine, and humane, were in Christ,","segments":[{"text":"Of the Monothelites; who denied that two wils, viz. a diuine, and humane, were in Christ,","proofs":[],"refs":[],"note":"Volater. l. 17."}],"items":[]},{"question":"","answer":"Of Theodorus Mesechius; who said that the word was one thing, and Christ another.","segments":[{"text":"Of Theodorus Mesechius; who said that the word was one thing, and Christ another.","proofs":[],"refs":[],"note":"Magdeburg. eccles hist. Cen. 6. c. 5. fol. 319."}],"items":[]},{"question":"","answer":"Of Nestorius; who denied the two natures of Christ to be otherwise vnited, than one freind is ioyned to another, which onely is in good will, and affection.","segments":[{"text":"Of Nestorius; who denied the two natures of Christ to be otherwise vnited, than one freind is ioyned to another,","proofs":[],"refs":[],"note":"Niceph. l. 18. c. 48."},{"text":"which onely is in good will, and affection.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of Seruetus; who said of Christ, that he was the patterne of all things, and but a figure of the Sonne of God; and that the body of Christ was compact of three vncreated elements, and so confounded, and ouerthrewe both natures.","segments":[{"text":"Of Seruetus; who said of Christ, that he was the patterne of all things, and but a figure of the Sonne of God; and that the body of Christ was compact of three vncreated elements,","proofs":[],"refs":[],"note":"Beza epist. 81. Confess. Gal. ar. 14."},{"text":"and so confounded, and ouerthrewe both natures.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"4. Proposition. Christ is the Sauiour of mankinde.","segments":[{"text":"4. Proposition. Christ is the Sauiour of mankinde.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture, which teacheth vs that Christ was crucified, dead and buried; and that to reconcile his Father vnto vs; and to be a Sacrifice for all sinnes of men.","segments":[{"text":"Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture, which teacheth vs that Christ was crucified, dead and buried;","proofs":["Matthew 27:26"],"refs":[{"printed":"Matthew 27:26","osis":["Matt.27.26"]}],"note":null},{"text":"and that to reconcile his Father vnto vs;","proofs":["Romans 5:10","2 Corinthians 5:18","Ephesians 2:16","Colossians 1:19–20"],"refs":[{"printed":"Romans 5:10","osis":["Rom.5.10"]},{"printed":"2 Corinthians 5:18","osis":["2Cor.5.18"]},{"printed":"Ephesians 2:16","osis":["Eph.2.16"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]}],"note":"We were reconciled to God by the death of his Son. Rom. 5.10. God hath reconciled vs vnto himselfe by Iesus Chr. 2. Cor. 5.18. by his crosse, Eph. 2.16. It pleased the Father &c. by him to reconcile all things vnto himselfe. Colos. 1 19, 20."},{"text":"and to be a Sacrifice for all sinnes of men.","proofs":["Isaiah 53:4","John 1:29","Galatians 3:13","2 Corinthians 5:2","1 John 2:2"],"refs":[{"printed":"Isaiah 53:4","osis":["Isa.53.4"]},{"printed":"John 1:29","osis":["John.1.29"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"2 Corinthians 5:2","osis":["2Cor.5.2"]},{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":"He hath borne our infirmities, and carried our sorrowes. Esa. 53.4. He is the lambe of God, which taketh away the sinne of the world. Ioh. 1.29. Christ hath redeemed vs from the curse of the Law, when he was made a curse for vs. Gal. 3.13. God hath made him sinne for vs, which knew no sinne, that we should be the righteousnes of God in him 2. Cor. 5.2. He is the reconciliation for our sinne, and not for ours onely, but also for the whole world. 1. Ioh. 2.2."}],"items":[]},{"question":"","answer":"Hence, I beleeue the forgiuenes of sinne.","segments":[{"text":"Hence, I beleeue the forgiuenes of sinne.","proofs":[],"refs":[],"note":"Symb. Apostol."}],"items":[]},{"question":"","answer":"He suffered for our saluation.","segments":[{"text":"He suffered for our saluation.","proofs":[],"refs":[],"note":"Symb. Athanas."}],"items":[]},{"question":"","answer":"For vs men, and for our saluation, he came downe from heauen say our forefathers in their confessions: as doe also our brethren through-out Christendome.","segments":[{"text":"For vs men, and for our saluation, he came downe from heauen","proofs":[],"refs":[],"note":"Symb. Nicen."},{"text":"say our forefathers in their confessions: as doe also our brethren through-out Christendome.","proofs":[],"refs":[],"note":"Confess. Helvet. 1. c. 11. & 2. ar. 11. Basil. ar. 4. Bohem. ar. 6. Gal. ar. 13.16.17. Belg. ar. 20.21. August. ar. 3. Saxun. ar. 3. Wittemb. c. 2. Suevica. Harmon. confess. praef."}],"items":[]}]},{"question":"","answer":"Errors, and aduersaries vnto this truth.","segments":[{"text":"Errors, and aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wicked then are all opinions, and assertions, contrarying, & crossing this truth: as;","segments":[{"text":"Wicked then are all opinions, and assertions, contrarying, & crossing this truth: as;","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the Father, in his deitie, not the Sonne, in his humanity, did suffer, which error the Patripassians did hold.","segments":[{"text":"That the Father, in his deitie, not the Sonne, in his humanity, did suffer, which error the Patripassians did hold.","proofs":[],"refs":[],"note":"D. August. de Trin. l. 5."}],"items":[]},{"question":"","answer":"That Christ, aswell in his diuinitie, as in his humanitie, suffered for mankind: an error of Apollinaris of old; and of Islebius, and Andreas Musculus, of late yeares.","segments":[{"text":"That Christ, aswell in his diuinitie, as in his humanitie, suffered for mankind: an error of Apollinaris of old;","proofs":[],"refs":[],"note":"Magdeburg. eccles. hist. Cen. 4. c. 5."},{"text":"and of Islebius, and Andreas Musculus, of late yeares.","proofs":[],"refs":[],"note":"Beza, epist. 60."}],"items":[]},{"question":"","answer":"That the whole and holy Trinitie was crucified; as said Petrus Antiochenus.","segments":[{"text":"That the whole and holy Trinitie was crucified; as said Petrus Antiochenus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That Christ really, and indeed hung not on the crosse: for his passion was in showe onely, said the Cerdonites, the Euticheans, and the Manicheans: and another man, said the Theopaschits, and Basilides, yea the very Deuils, and not Christ, said the Manichies, suffered, and hung on the crosse.","segments":[{"text":"That Christ really, and indeed hung not on the crosse: for his passion was in showe onely, said the Cerdonites,","proofs":[],"refs":[],"note":"Iren. l. 1. c. 23."},{"text":"the Euticheans,","proofs":[],"refs":[],"note":"Nic. l. 18. c. 52."},{"text":"and the Manicheans:","proofs":[],"refs":[],"note":"August. contr. Faust. l. 15. c. 10."},{"text":"and another man, said the Theopaschits,","proofs":[],"refs":[],"note":"Antonin. tit. 13. c. 5. § 3."},{"text":"and Basilides,","proofs":[],"refs":[],"note":"Theod. Tert."},{"text":"yea the very Deuils, and not Christ, said the Manichies,","proofs":[],"refs":[],"note":"August. lib. de Fide, c. 32, 33."},{"text":"suffered, and hung on the crosse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the whole passion of Christ is to be vnderstood allegorically, and not according to the letter; as the Familie of Loue doe thinke.","segments":[{"text":"That the whole passion of Christ is to be vnderstood allegorically, and not according to the letter; as the Familie of Loue doe thinke.","proofs":[],"refs":[],"note":"H.N. Instr. ar. 4. sent. 17.29"}],"items":[]},{"question":"","answer":"That Christ on the Crosse hath suffered for the redemption of mankinde, and shall suffer againe for the saluation of the Deuills; such heretikes there haue bin; as Iesus, but shal againe suffer as Iesus Christ (which was one of Francis Ket his heresies, for which he was burned); for men, but one mother Iane is the Sauiour of women, a most execrable assertion of Postellus, the Iesuite.","segments":[{"text":"That Christ on the Crosse hath suffered for the redemption of mankinde, and shall suffer againe for the saluation of the Deuills; such heretikes there haue bin;","proofs":[],"refs":[],"note":"Witnes Tho. Aquin. on 1. Pet. 3."},{"text":"as Iesus, but shal againe suffer as Iesus Christ (which was one of Francis Ket his heresies, for which he was burned); for men, but one mother Iane is the Sauiour of women, a most execrable assertion of Postellus, the Iesuite.","proofs":[],"refs":[],"note":"Iesuits Catec. 1. book. c. 10."}],"items":[]},{"question":"","answer":"The fantasies of the Iacobites, and Turkes.","segments":[{"text":"The fantasies of the Iacobites,","proofs":[],"refs":[],"note":"Niceph. l. 18. c. 52."},{"text":"and Turkes.","proofs":[],"refs":[],"note":"Lonic. Tur. hist. tom. 1. l. 1."}],"items":[]},{"question":"","answer":"The popish doctrine touching the Masse, praiers vnto Saintes, Pardons, and Purgatorie, which make the passion of Christ either of none effect, or to put away but originall sinne onely.","segments":[{"text":"The popish doctrine touching the Masse, praiers vnto Saintes, Pardons, and Purgatorie, which make the passion of Christ either of none effect, or to put away but originall sinne onely.","proofs":[],"refs":[],"note":"See art. 22.31."}],"items":[]},{"question":"","answer":"That albeit our Sauiour hath suffered for all men in generall: yet both each man must suffer for himselfe in particular; and the workes of one man may satisfie the iustice of God for another: which are popish errors.","segments":[{"text":"That albeit our Sauiour hath suffered for all men in generall: yet both each man must suffer for himselfe in particular;","proofs":[],"refs":[],"note":"Test. Rhem. in. Rom. 8.17."},{"text":"and the workes of one man may satisfie the iustice of God for another:","proofs":[],"refs":[],"note":"Ibid. in. Col. 1.24."},{"text":"which are popish errors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That Christ died not for the sinns of all men; and that some sinnes are so filthie, and enormous, as Christ his blood vpon true repentance of the delinquents part, cannot wash them away: which was Kains, Fr. Spiras, and other desperate persons error.","segments":[{"text":"That Christ died not for the sinns of all men; and that some sinnes are so filthie, and enormous, as Christ his blood vpon true repentance of the delinquents part, cannot wash them away: which was Kains,","proofs":["Genesis 4"],"refs":[{"printed":"Genesis 4","osis":["Gen.4"]}],"note":null},{"text":"Fr. Spiras,","proofs":[],"refs":[],"note":"Hist. Fr. Spir."},{"text":"and other desperate persons error.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That whatsoeuer is written touching Christ his sufferings, must in vs, and with vs be fulfilled; the false doctrine of H.N.","segments":[{"text":"That whatsoeuer is written touching Christ his sufferings, must in vs, and with vs be fulfilled; the false doctrine of H.N.","proofs":[],"refs":[],"note":"Prophet. of the Spir. cap. 19. sent. 3."}],"items":[]}]}]}],"text":null},{"number":3,"title":"Of the going downe of Christ into Hell","part":null,"questions":[],"paragraphs":["3.1"],"clauses":[],"items":[{"question":"","answer":"As Christ died for vs, and was buried: so also it is to be beleeued, that he went downe into Hell.","segments":[{"text":"As Christ died for vs, and was buried: so also it is to be beleeued, that he went downe into Hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Proposition. Christ went downe into Hell.","segments":[{"text":"The Proposition. Christ went downe into Hell.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Sundrie be the texts of Scripture for Christ his descension into Hell.","segments":[{"text":"Sundrie be the texts of Scripture for Christ his descension into Hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Mine heart was glad (saith Dauid, a figure of Christ) & my glorie reioyced, my flesh also shall rest in hope. For why? Thou shalt not leaue my soule in hell.","segments":[{"text":"Mine heart was glad (saith Dauid,","proofs":["Psalm 16:10–11","Acts 2:26–27"],"refs":[{"printed":"Psalm 16:10–11","osis":["Ps.16.10-Ps.16.11"]},{"printed":"Acts 2:26–27","osis":["Acts.2.26-Acts.2.27"]}],"note":null},{"text":"a figure of Christ) & my glorie reioyced, my flesh also shall rest in hope. For why? Thou shalt not leaue my soule in hell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"O Lord my God, I cried vnto thee, and thou hast healed mee. Thou Lord hast brought my soule out of Hell.","segments":[{"text":"O Lord my God, I cried vnto thee, and thou hast healed mee. Thou Lord hast brought my soule out of Hell.","proofs":["Psalm 30:1–2"],"refs":[{"printed":"Psalm 30:1–2","osis":["Ps.30.1-Ps.30.2"]}],"note":null}],"items":[]},{"question":"","answer":"I will thanke thee, ô Lord my God, with all my heart; & will praise thy name for euermore. For great is thy mercie towards mee; & thou hast deliuered my soule frō the nethermost hell.","segments":[{"text":"I will thanke thee, ô Lord my God, with all my heart; & will praise thy name for euermore. For great is thy mercie towards mee; & thou hast deliuered my soule frō the nethermost hell.","proofs":["Psalm 86:12–13"],"refs":[{"printed":"Psalm 86:12–13","osis":["Ps.86.12-Ps.86.13"]}],"note":null}],"items":[]},{"question":"","answer":"In that he ascended, what is it but that he had also descended first into the lowest parts of the earth? He that descended is euen the same that ascended, farre aboue all heauens, that he might fill all things.","segments":[{"text":"In that he ascended, what is it but that he had also descended first into the lowest parts of the earth? He that descended is euen the same that ascended, farre aboue all heauens, that he might fill all things.","proofs":["Ephesians 4:9–10"],"refs":[{"printed":"Ephesians 4:9–10","osis":["Eph.4.9-Eph.4.10"]}],"note":null}],"items":[]},{"question":"","answer":"O death, where is thy sting? O hell, where is this victorie?","segments":[{"text":"O death, where is thy sting? O hell, where is this victorie?","proofs":["1 Corinthians 15:55"],"refs":[{"printed":"1 Corinthians 15:55","osis":["1Cor.15.55"]}],"note":null}],"items":[]},{"question":"","answer":"Also that Christ went downe into Hell, all sound Christians both in former daies, and now liuing, doe acknowledge: howbeit in the interpretation of the article, there is not that consent as were to be wished, some holding that Christ descended into Hel.","segments":[{"text":"Also that Christ went downe into Hell, all sound Christians both in former daies,","proofs":[],"refs":[],"note":"He descended into hell. Symbol. Apost. Athan."},{"text":"and now liuing,","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 11. Basil. ar. 2. August. ar. 3. Suevica. ar. 2."},{"text":"doe acknowledge: howbeit in the interpretation of the article, there is not that consent as were to be wished, some holding that Christ descended into Hel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. As God onely, and not man; as they doe which say, how Christ descended powerfully, and effectually, but not personally into hell; and that the deitie exhibited it selfe, as it were present in the infernall parts, to the terror of the deuill, and other damned spirits.","segments":[{"text":"1. As God onely, and not man; as they doe which say, how Christ descended powerfully, and effectually, but not personally into hell; and that the deitie exhibited it selfe, as it were present in the infernall parts, to the terror of the deuill, and other damned spirits.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. As the man onely; and that as some thinke, in body onely, as when death as it were preuailed ouer him lying in the graue; as others deeme, in Soule onely, when he went vnto the place of the reprobate, to the increasing of their torments.","segments":[{"text":"2. As the man onely; and that as some thinke, in body onely, as when death as it were preuailed ouer him lying in the graue; as others deeme, in Soule onely, when he went vnto the place of the reprobate, to the increasing of their torments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. As God and man in one person; as they do which affirme that Christ in bodie, and soule, went, some thinke, as it were into Hell, when vpon the Crosse, and els where he suffered the terrors and torments prophecied of Esay. 53. v. 6.10. Psal. 116. v. 2. and mentioned, Matth. 26. v. 38. or 27. v. 46. Luk. 22. v. 42. some say euen into Hell (the verie place destinied for the Reprobate) which he entred into the very moment of his Resurrection, at which time hee shewed and declared himselfe a most glorious conqueror both of death, and Hell, the most powerfull enemies.","segments":[{"text":"3. As God and man in one person; as they do which affirme that Christ in bodie, and soule, went, some thinke, as it were into Hell, when vpon the Crosse, and els where he suffered the terrors and torments prophecied of Esay. 53. v. 6.10. Psal. 116. v. 2. and mentioned, Matth. 26. v. 38. or 27. v. 46. Luk. 22. v. 42. some say euen into Hell (the verie place destinied for the Reprobate) which he entred into the very moment of his Resurrection, at which time hee shewed and declared himselfe a most glorious conqueror both of death, and Hell, the most powerfull enemies.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"But till wee know the natiue, and vndoubted sense of this article, and mysterie of religion, persist wee adversaries vnto thē which say:","segments":[{"text":"But till wee know the natiue, and vndoubted sense of this article, and mysterie of religion, persist wee adversaries vnto thē which say:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That Christ descended not into hell at all, calling this article, an error, and a fable, as Carlile doth.","segments":[{"text":"That Christ descended not into hell at all, calling this article, an error, and a fable, as Carlile doth.","proofs":[],"refs":[],"note":"Carlile against D. Smith. p. 28.77."}],"items":[]},{"question":"","answer":"That Christ beeing dead, descended into the place of euerlasting torments, where in soule he indured for a time the very paines which the damned spirits, without intermission, doe abide. Bannisters error.","segments":[{"text":"That Christ beeing dead, descended into the place of euerlasting torments, where in soule he indured for a time the very paines which the damned spirits, without intermission, doe abide. Bannisters error.","proofs":[],"refs":[],"note":"Treat. of Bannisters errors."}],"items":[]},{"question":"","answer":"That Christ aliue vpon the crosse, humbled himselfe, Vsque ad inferni tremenda tormenta, euen vnto the dreadfull torments of hell: endured for a time those torments, quales reprobi in aeternū sensuri sunt, which the reprobates shall euerlastingly suffer in hell: euen despaired of Gods mercie, finding God at this time, Non Patrem, sed Tyrennum, no a Father but a Tyran; and ouercame Despaire by despaire, death by death; hell by hell; & and Satan by Satan: suffered actually All the torments of hell for our redemption; and descended into the heauiest torments that Hell could yeeld: suffered the torments of hell, The second death. Abiection from God: and was made a cursse, that is, had the bitter anguish of Gods wrath in his soule, and body, which is the fire that shall neuer be quenched.","segments":[{"text":"That Christ aliue vpon the crosse, humbled himselfe, Vsque ad inferni tremenda tormenta, euen vnto the dreadfull torments of hell:","proofs":[],"refs":[],"note":"Pagets Catec. Latin."},{"text":"endured for a time those torments, quales reprobi in aeternū sensuri sunt, which the reprobates shall euerlastingly suffer in hell:","proofs":[],"refs":[],"note":"Pisc. in Luc. 12.10."},{"text":"euen despaired of Gods mercie, finding God at this time, Non Patrem, sed Tyrennum, no a Father but a Tyran; and ouercame Despaire by despaire, death by death; hell by hell; & and Satan by Satan:","proofs":[],"refs":[],"note":"Ferus in Matth. 27."},{"text":"suffered actually All the torments of hell for our redemption; and descended into the heauiest torments that Hell could yeeld:","proofs":[],"refs":[],"note":"Humes reioind. p. 38.138.152."},{"text":"suffered the torments of hell, The second death. Abiection from God:","proofs":[],"refs":[],"note":"Ho. sehold catech."},{"text":"and was made a cursse, that is, had the bitter anguish of Gods wrath in his soule, and body, which is the fire that shall neuer be quenched.","proofs":[],"refs":[],"note":"Giffords catech."}],"items":[]},{"question":"","answer":"That Christ personally in Soule went downe into Lake Lymbo, to fetch from thence as Canisius; to loose from thēce, as Vaux he saith, the soules of our forefathers, which afore his death (as the Papists dreame) were shut vp in the close prison of Hell.","segments":[{"text":"That Christ personally in Soule went downe into Lake Lymbo, to fetch from thence as Canisius; to loose from thēce, as Vaux he saith,","proofs":[],"refs":[],"note":"Vaux catech."},{"text":"the soules of our forefathers,","proofs":[],"refs":[],"note":"Canis. catech."},{"text":"which afore his death (as the Papists dreame) were shut vp in the close prison of Hell.","proofs":[],"refs":[],"note":"Test. Rhem. an. Luk. 16 26."}],"items":[]},{"question":"","answer":"That Christ by his descension hath quite turned Hell into Paradise: Costerus, the Iesuits error.","segments":[{"text":"That Christ by his descension hath quite turned Hell into Paradise: Costerus, the Iesuits error.","proofs":[],"refs":[],"note":"Coster. instit. l. 5."}],"items":[]}]}]}],"text":null},{"number":4,"title":"Of the Resurrection of Christ","part":null,"questions":[],"paragraphs":["4.1"],"clauses":[],"items":[{"question":"","answer":"Christ did truly arise againe from death, and tooke againe his bodie, with flesh, bones, and all things appertaining to the perfection of mans nature: wherewith he ascended into heauen, and there sitteth vntill he returne to iudge all men at the last day.","segments":[{"text":"Christ did truly arise againe from death, and tooke againe his bodie, with flesh, bones, and all things appertaining to the perfection of mans nature: wherewith he ascended into heauen, and there sitteth vntill he returne to iudge all men at the last day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Christ is risen from the dead.","segments":[{"text":"1. Christ is risen from the dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Christ is ascended into heauen.","segments":[{"text":"2. Christ is ascended into heauen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Christ shall come again at the last day, to iudge all men, euen the quick and the dead.","segments":[{"text":"3. Christ shall come again at the last day, to iudge all men, euen the quick and the dead.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Christ is risen from the dead.","segments":[{"text":"1. Proposition. Christ is risen from the dead.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The profe from Gods word.","segments":[{"text":"The profe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The resurrection of Christ may easily be prooued from the holy Scriptures, in which it is euident, first that Christ should; and next that hee did rise from death vnto life, both by his appearing to Marie Magdalene, to diuers women, to two, to tenne, to all the disciples, to moe then 500. brethren at once, to sundry persons by the space of 40 daies together; and by the testimonie also of the Apostles Peter, & Paul.","segments":[{"text":"The resurrection of Christ may easily be prooued from the holy Scriptures, in which it is euident, first that Christ should;","proofs":["Psalm 16:10","Mark 9:31","10:34","Luke 9:32"],"refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]},{"printed":"Mark 9:31","osis":["Mark.9.31"]},{"printed":"10:34","osis":["Mark.10.34"]},{"printed":"Luke 9:32","osis":["Luke.9.32"]}],"note":"Thou wilt not suffer thine holy one to see corruption. Psal. 16.10. After he is killed, he shall rise againe the 3. day. Mark. 9.31. & 10.34. Luk. 9.32."},{"text":"and next that hee did rise from death vnto life, both by his appearing to Marie Magdalene,","proofs":["John 20:14"],"refs":[{"printed":"John 20:14","osis":["John.20.14"]}],"note":null},{"text":"to diuers women,","proofs":["Matthew 28:9"],"refs":[{"printed":"Matthew 28:9","osis":["Matt.28.9"]}],"note":null},{"text":"to two,","proofs":["Luke 24:13, 15, 30–31"],"refs":[{"printed":"Luke 24:13, 15, 30–31","osis":["Luke.24.13","Luke.24.15","Luke.24.30-Luke.24.31"]}],"note":null},{"text":"to tenne,","proofs":["John 20:19"],"refs":[{"printed":"John 20:19","osis":["John.20.19"]}],"note":null},{"text":"to all the disciples, to moe then 500. brethren at once,","proofs":["1 Corinthians 15:6"],"refs":[{"printed":"1 Corinthians 15:6","osis":["1Cor.15.6"]}],"note":null},{"text":"to sundry persons by the space of 40 daies together;","proofs":["Acts 1:3"],"refs":[{"printed":"Acts 1:3","osis":["Acts.1.3"]}],"note":null},{"text":"and by the testimonie also of the Apostles Peter,","proofs":["Acts 1:22","2:32","1 Peter 1:3"],"refs":[{"printed":"Acts 1:22","osis":["Acts.1.22"]},{"printed":"2:32","osis":["Acts.2.32"]},{"printed":"1 Peter 1:3","osis":["1Pet.1.3"]}],"note":null},{"text":"& Paul.","proofs":["Acts 17:2–3","Romans 10:9","1 Corinthians 15:4–5"],"refs":[{"printed":"Acts 17:2–3","osis":["Acts.17.2-Acts.17.3"]},{"printed":"Romans 10:9","osis":["Rom.10.9"]},{"printed":"1 Corinthians 15:4–5","osis":["1Cor.15.4-1Cor.15.5"]}],"note":null}],"items":[]},{"question":"","answer":"A truth both beleeued, and acknowledged by Gods people from age to age.","segments":[{"text":"A truth both beleeued, and acknowledged by Gods people from age to age.","proofs":[],"refs":[],"note":"Symbol. Apost. Athan. Nicen. Confess. Helvet. 1. ar. 11. & 2. c. 11. Basil. ar. 4. Bohem. c. 6. Gal. ar. 15.16. Belg. ar. 20. August. ar. 3. Suevica, ar. 2. Harmon. confess praef."}],"items":[]}]},{"question":"","answer":"Errors and adversaries vnto this truth.","segments":[{"text":"Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Vtterly false then, and vnchristian is the opinion of those men.","segments":[{"text":"Vtterly false then, and vnchristian is the opinion of those men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Which vtterly denie the resurrection of any flesh, as did the Sadduces, the false Apostles; Simon Magus, and the Manichies.","segments":[{"text":"Which vtterly denie the resurrection of any flesh, as did the Sadduces,","proofs":["Matthew 22:23","Luke 20:27","Acts 23:8"],"refs":[{"printed":"Matthew 22:23","osis":["Matt.22.23"]},{"printed":"Luke 20:27","osis":["Luke.20.27"]},{"printed":"Acts 23:8","osis":["Acts.23.8"]}],"note":"The Sadduces say there is no resurrection, Matth. 22.23. they denie there is any resurrection. Luk. 20.27. they say there is no resurrection, neither angel, nor spirit. Act. 23 8."},{"text":"the false Apostles;","proofs":["1 Corinthians 15:12"],"refs":[{"printed":"1 Corinthians 15:12","osis":["1Cor.15.12"]}],"note":"How say som among you that there is no resurrection of the dead. 1. Cor. 15.12."},{"text":"Simon Magus,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"and the Manichies.","proofs":[],"refs":[],"note":"August. contra Faust. l. 4. c. 16."}],"items":[]},{"question":"","answer":"Which would acknowledge no resurrection of Christ, as would not, nor will the Iewes, nor heretike Hamant, nor Dauid Georg, one of whose errors was, that the flesh of Christ was dissolued into ashes, and so rose no more.","segments":[{"text":"Which would acknowledge no resurrection of Christ, as would not, nor will the Iewes,","proofs":["Matthew 28:13, 15"],"refs":[{"printed":"Matthew 28:13, 15","osis":["Matt.28.13","Matt.28.15"]}],"note":"Matth. 28.13.15. Lud. Caret, l, divinor. visor."},{"text":"nor heretike Hamant,","proofs":[],"refs":[],"note":"Holinsh. chron. fol. 1299."},{"text":"nor Dauid Georg, one of whose errors was, that the flesh of Christ was dissolued into ashes, and so rose no more.","proofs":[],"refs":[],"note":"Hist. Dauidis Georg."}],"items":[]},{"question":"","answer":"which affirme (as did Cerinthus) that Christ shall rise againe, but yet is not risen.","segments":[{"text":"which affirme (as did Cerinthus) that Christ shall rise againe, but yet is not risen.","proofs":[],"refs":[],"note":"Philaster."}],"items":[]},{"question":"","answer":"Which say, how our Sauiour, after his resurrection, was so deified, as he reteined no more the parts and properties of his bodie, and soule; nor the vnion of both natures, but is meerely God. So thought the Schwenkfeldians:","segments":[{"text":"Which say, how our Sauiour, after his resurrection, was so deified, as he reteined no more the parts and properties of his bodie, and soule; nor the vnion of both natures, but is meerely God. So thought the Schwenkfeldians:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Which take the Resurrection of Christ to be but an allegorie and no true, and certaine historie; as doe the Familie of Loue.","segments":[{"text":"Which take the Resurrection of Christ to be but an allegorie and no true, and certaine historie; as doe the Familie of Loue.","proofs":[],"refs":[],"note":"Display in Allens confess."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Christ is ascended into heauen.","segments":[{"text":"2. Proposition. Christ is ascended into heauen.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In saying how Christ with his bodie is ascended into heauen, and there sitteth, and abideth, we doe agree with the Prophets, Euangelists, and Apostles, with the ancien fathers, and Gods people our brethren, throughout all Christendome.","segments":[{"text":"In saying how Christ with his bodie is ascended into heauen, and there sitteth, and abideth, we doe agree with the Prophets,","proofs":["Psalm 47:5","68:18","110:1"],"refs":[{"printed":"Psalm 47:5","osis":["Ps.47.5"]},{"printed":"68:18","osis":["Ps.68.18"]},{"printed":"110:1","osis":["Ps.110.1"]}],"note":null},{"text":"Euangelists,","proofs":["Matthew 22:44","26:64","Acts 1:9","Luke 24:51"],"refs":[{"printed":"Matthew 22:44","osis":["Matt.22.44"]},{"printed":"26:64","osis":["Matt.26.64"]},{"printed":"Acts 1:9","osis":["Acts.1.9"]},{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null},{"text":"and Apostles,","proofs":["Romans 8:34","Ephesians 4:8"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"with the ancien fathers,","proofs":[],"refs":[],"note":"Symb. Apost. Athan. Nicen."},{"text":"and Gods people our brethren, throughout all Christendome.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 11. & 2. c. 11. Basi. ar. 4. Bohem. c. 6. Gal. ar. 15. Belg. ar. 20. August. ar. 3. Saxon. ar. 3. Suevic. ar. 2."}],"items":[]}]},{"question":"","answer":"Errors, and adversaries vnto this truth.","segments":[{"text":"Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"But we altogether dissent","segments":[{"text":"But we altogether dissent","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From Hamant, the English heretike, which denied the ascension of Christ.","segments":[{"text":"From Hamant, the English heretike, which denied the ascension of Christ.","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."}],"items":[]},{"question":"","answer":"Also from Ket, the heretike and Apostata, which likewise denied our Sauiours asscension, affirming that his humane nature is not in heauen but in Iudaea, gathering a Church and people.","segments":[{"text":"Also from Ket, the heretike and Apostata, which likewise denied our Sauiours asscension, affirming that his humane nature is not in heauen but in Iudaea, gathering a Church and people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Also from the Germane Vbiquitaries, and Papists, they saying that Christ as man, is not onely in heauen, but in earth too at this instant, wheresoeuer the deitie is, these affirming the humane nature of Christ is, wheresoeuer the Sacrament of the Altar is administred.","segments":[{"text":"Also from the Germane Vbiquitaries, and Papists, they saying that Christ as man, is not onely in heauen, but in earth too at this instant, wheresoeuer the deitie is,","proofs":[],"refs":[],"note":"Ia. Smidelinus, Vbiquitatis Apostolus. Beza, epist. 61."},{"text":"these affirming the humane nature of Christ is, wheresoeuer the Sacrament of the Altar is administred.","proofs":[],"refs":[],"note":"Ergo it is not in heauen, vnles heauen be vpon earth."}],"items":[]},{"question":"","answer":"Also from the Montanists, Cataphrygians, and Carpocratians, who held how Christ not in body but in soule ascended into heauen.","segments":[{"text":"Also from the Montanists, Cataphrygians, and Carpocratians,","proofs":[],"refs":[],"note":"Philast. Theodor."},{"text":"who held how Christ not in body but in soule ascended into heauen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From the papists, who say that Christ ascending into heauen carried with him the soules, which he loosed from captiuitie, and bondage of the deuill; euen the soules of the righteous, afore that time were not in heauen, but in Lymbo.","segments":[{"text":"From the papists, who say that Christ ascending into heauen carried with him the soules, which he loosed from captiuitie, and bondage of the deuill; euen the soules of the righteous, afore that time were not in heauen, but in Lymbo.","proofs":[],"refs":[],"note":"Catech. Trid. in Symb. verba, d. 〈…〉. c. 1. Test. Rhem. 11. marg..633."}],"items":[]},{"question":"","answer":"And lastly from those Germane diuines, which thinke that our Sauiour carried with him into heauen the faithfull people, in soule and bodie, raised at his resurrection.","segments":[{"text":"And lastly from those Germane diuines, which thinke that our Sauiour carried with him into heauen the faithfull people, in soule and bodie, raised at his resurrection.","proofs":[],"refs":[],"note":"D. M•. Dom. in Euang. in festo Ascen. Dom. & in epist. Dom. Ascen. D."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Christ shall come againe at the last day, to iudge all men, euen the quicke and the dead.","segments":[{"text":"3. Proposition. Christ shall come againe at the last day, to iudge all men, euen the quicke and the dead.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God annointed Iesus of Nazareth with the holie Ghost, and with power, &c. Hence God raised vp the third day, &c. And he commanded vs to preach vnto the people, & to testifie, that it is hee, that is ordained of God a Iudge of quicke, and dead, saith S. Peter.","segments":[{"text":"God annointed Iesus of Nazareth with the holie Ghost, and with power, &c. Hence God raised vp the third day, &c. And he commanded vs to preach vnto the people, & to testifie, that it is hee, that is ordained of God a Iudge of quicke, and dead, saith S. Peter.","proofs":["Acts 10:38, 40–41"],"refs":[{"printed":"Acts 10:38, 40–41","osis":["Acts.10.38","Acts.10.40-Acts.10.41"]}],"note":null}],"items":[]},{"question":"","answer":"God shall iudge the world by Iesus Christ.","segments":[{"text":"God shall iudge the world by Iesus Christ.","proofs":["Romans 2:16"],"refs":[{"printed":"Romans 2:16","osis":["Rom.2.16"]}],"note":null}],"items":[]},{"question":"","answer":"Iesus Christ shall iudge the quicke and dead at his appearing, and in his kingdome, &c. Henceforth is laid vp for me the crowne of righteousnesse, which the Lotd, the righteous iudge shall giue mee at that day, and not to mee onely, but vnto all them also that loue his appearing; saith S. Paul.","segments":[{"text":"Iesus Christ shall iudge the quicke and dead at his appearing, and in his kingdome, &c. Henceforth is laid vp for me the crowne of righteousnesse, which the Lotd, the righteous iudge shall giue mee at that day, and not to mee onely, but vnto all them also that loue his appearing; saith S. Paul.","proofs":["2 Timothy 4:1, 8"],"refs":[{"printed":"2 Timothy 4:1, 8","osis":["2Tim.4.1","2Tim.4.8"]}],"note":null}],"items":[]},{"question":"","answer":"The Iudge standeth before the doore, saith. S. Iames.","segments":[{"text":"The Iudge standeth before the doore, saith. S. Iames.","proofs":["James 5:9"],"refs":[{"printed":"James 5:9","osis":["Jas.5.9"]}],"note":null}],"items":[]},{"question":"","answer":"And this Gods church and people doe firmely beleeue and faithfully confesse.","segments":[{"text":"And this Gods church and people doe firmely beleeue and faithfully confesse.","proofs":[],"refs":[],"note":"Symb. Apost. Nicen. Athan. Confess. Helv. 2. c. 11. & 1. ar. 11. Basil. ar. 9. Bohem. c. 6. Belg. ar. 37. August. ar. 3. Suevica, ar. 2."}],"items":[]}]},{"question":"","answer":"Errors and adversaries vnto this truth.","segments":[{"text":"Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"On the other side both they abroad, and we at home, abhorre them for their opinions which said that,","segments":[{"text":"On the other side both they abroad, and we at home, abhorre them for their opinions which said that,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"There shallbe no generall iudgement at all, as did the Manichies, and doe the atheists.","segments":[{"text":"There shallbe no generall iudgement at all, as did the Manichies,","proofs":[],"refs":[],"note":"Philaster."},{"text":"and doe the atheists.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the deuills, and the most vngodly, some of them, and namely so manie as in hell do call vpon God for mercie, and forgiuenesse, say the Turkes, yea of al them, say the Originists, and Catabaptists, shall be saued.","segments":[{"text":"That the deuills, and the most vngodly, some of them, and namely so manie as in hell do call vpon God for mercie, and forgiuenesse, say the Turkes,","proofs":[],"refs":[],"note":"Pol. of the Turk. Emp. c. 23."},{"text":"yea of al them, say the Originists,","proofs":[],"refs":[],"note":"August. conf. ar. 17."},{"text":"and Catabaptists,","proofs":[],"refs":[],"note":"Bulling contr. Catabap. l. 1. tract. 1."},{"text":"shall be saued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the wicked shall not be iudged at all, but shall die as the bruite beasts, and neither rise againe in body, nor come vnto iudgement. An error of the Familie of Loue.","segments":[{"text":"That the wicked shall not be iudged at all, but shall die as the bruite beasts, and neither rise againe in body, nor come vnto iudgement. An error of the Familie of Loue.","proofs":[],"refs":[],"note":"Display of the Fam. H. 6. b."}],"items":[]},{"question":"","answer":"That Christ shall not be the future Iudge; so thought both Dauid George, Coppinger and Arthington: For that George rumord himselfe to be the iudge of the whole world, and Coppinger and Arthington, published how one William Hacket was come to iudge the world, and themselues to be his angels for the separating the sheepe from Goates.","segments":[{"text":"That Christ shall not be the future Iudge; so thought both Dauid George, Coppinger and Arthington: For that George rumord himselfe to be the iudge of the whole world,","proofs":[],"refs":[],"note":"Hist. Dauidis Georg."},{"text":"and Coppinger and Arthington, published how one William Hacket was come to iudge the world, and themselues to be his angels for the separating the sheepe from Goates.","proofs":[],"refs":[],"note":"Conspir. for pretend. Refor. p. 47 55. Arthing. seduc."}],"items":[]},{"question":"","answer":"That besides Christ, the Pope is iudge of the quick, & dead; An error of the Papists.","segments":[{"text":"That besides Christ, the Pope is iudge of the quick, & dead; An error of the Papists.","proofs":[],"refs":[],"note":"Extrauag. de sent. Excom. C. a nobis, & 24. q. 2."}],"items":[]},{"question":"","answer":"That afore the iudgement there shall be a golden world, the godly, and none besides, enioying the same peaceably, and gloriously, as the Iewes imagine.","segments":[{"text":"That afore the iudgement there shall be a golden world, the godly, and none besides, enioying the same peaceably, and gloriously, as the Iewes imagine.","proofs":[],"refs":[],"note":"Confess. Aug. ar. 17."}],"items":[]},{"question":"","answer":"That the Beleife, touching the general Iudgement of Christ, ouer the liuing, and dead, is a doctrine mysticall, or a mysterie (no historie); as H.N. teacheth.","segments":[{"text":"That the Beleife, touching the general Iudgement of Christ, ouer the liuing, and dead, is a doctrine mysticall, or a mysterie (no historie); as H.N. teacheth.","proofs":[],"refs":[],"note":"H.N. in his Jnstruct. praef. sent. 5."}],"items":[]},{"question":"","answer":"That the righteous are alreadie in godly glorie, and shall from henceforth liue euerlastingly with Christ, and raigne vpon the Earth; as the Familie of Loue holdeth.","segments":[{"text":"That the righteous are alreadie in godly glorie, and shall from henceforth liue euerlastingly with Christ, and raigne vpon the Earth; as the Familie of Loue holdeth.","proofs":[],"refs":[],"note":"H.N. ibid. sent. 1. ar. 8. § 35. and in his Euang. c. 1. § 1. Allens, confess. in the Display."}],"items":[]}]}]}],"text":null},{"number":5,"title":"Of the holy Ghost","part":null,"questions":[],"paragraphs":["5.1"],"clauses":[],"items":[{"question":"","answer":"The holy Ghost proceeding from the Father, and the Sonne, is of one substance, maiesty, and glorie, with the Father, and the Sonne, very, and eternall God.","segments":[{"text":"The holy Ghost proceeding from the Father, and the Sonne, is of one substance, maiesty, and glorie, with the Father, and the Sonne, very, and eternall God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The holy Ghost, is very, and eternall God.","segments":[{"text":"1. The holy Ghost, is very, and eternall God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The holy Ghost is of one substance, maiestie, and glorie with the Father and the Sonne.","segments":[{"text":"2. The holy Ghost is of one substance, maiestie, and glorie with the Father and the Sonne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The holy Ghost proceedeth from the Father, and the Sonne.","segments":[{"text":"3. The holy Ghost proceedeth from the Father, and the Sonne.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The holy Ghost is very, and eternall God.","segments":[{"text":"1. Proposition. The holy Ghost is very, and eternall God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The holy Ghost to be verie, and eternall God, the Scripture teach vs. For he is the Creator of all things. In the beginning God created the heauen, and the earth, &c. And the spirit of God mooued vpon the waters. O Lord, how manifold are thy workes, &c. If thou hide thy face, they are troubled, if thou take away their breath, they die, and returne to their dust: if thou send forth thy spirit, they are created: Ergo the holy Ghost is God.","segments":[{"text":"The holy Ghost to be verie, and eternall God, the Scripture teach vs. For he is the Creator of all things. In the beginning God created the heauen, and the earth, &c. And the spirit of God mooued vpon the waters.","proofs":["Genesis 1:1–2"],"refs":[{"printed":"Genesis 1:1–2","osis":["Gen.1.1-Gen.1.2"]}],"note":null},{"text":"O Lord, how manifold are thy workes, &c. If thou hide thy face, they are troubled, if thou take away their breath, they die, and returne to their dust: if thou send forth thy spirit, they are created:","proofs":["Psalm 104:24, 29–30"],"refs":[{"printed":"Psalm 104:24, 29–30","osis":["Ps.104.24","Ps.104.29-Ps.104.30"]}],"note":null},{"text":"Ergo the holy Ghost is God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Christians are to be baptized in the name of the holy Ghost, aswell as of the Father, and the Sonne. Therefore is he verie God.","segments":[{"text":"Christians are to be baptized in the name of the holy Ghost,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"aswell as of the Father, and the Sonne. Therefore is he verie God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Ananias lied vnto God, and Sapphira tempted God, when both he lied vnto the holy Ghost, and shee tempted the spirit of the Lord.","segments":[{"text":"Ananias lied vnto God,","proofs":["Acts 5:3–4, 9"],"refs":[{"printed":"Acts 5:3–4, 9","osis":["Acts.5.3-Acts.5.4","Acts.5.9"]}],"note":null},{"text":"and Sapphira tempted God, when both he lied vnto the holy Ghost, and shee tempted the spirit of the Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"As God, he chooseth, assigneth, and sendeth forth men for the ministerie of the Gospel; as God he decreeth orders for his Church and people, and as God he is to be invocate, and praied vnto, as well as the Father, and the Sonne.","segments":[{"text":"As God, he chooseth, assigneth, and sendeth forth men for the ministerie of the Gospel;","proofs":["Acts 13:2, 4"],"refs":[{"printed":"Acts 13:2, 4","osis":["Acts.13.2","Acts.13.4"]}],"note":null},{"text":"as God he decreeth orders for his Church and people,","proofs":["Acts 15:28"],"refs":[{"printed":"Acts 15:28","osis":["Acts.15.28"]}],"note":null},{"text":"and as God he is to be invocate, and praied vnto, as well as the Father, and the Sonne.","proofs":["2 Corinthians 13:13"],"refs":[{"printed":"2 Corinthians 13:13","osis":["2Cor.13.13"]}],"note":null}],"items":[]},{"question":"","answer":"Vpon this, and the like words, I beleeue in the holy Ghost; I beleeue in the holy Ghost, the Lord and giuer of life; the Catholike Faith is this, that wee worship one God in Trinitie, and Trinitie in Vnitie, &c. The Father is God, the Sonne is God, and the holy God. And yet they are not three Gods, but one God, &c. say the auncient Fathers which also is the Faith and confession of all Gods people at this day.","segments":[{"text":"Vpon this, and the like words, I beleeue in the holy Ghost;","proofs":[],"refs":[],"note":"Symb. Apost."},{"text":"I beleeue in the holy Ghost, the Lord and giuer of life;","proofs":[],"refs":[],"note":"Symb. Nicen."},{"text":"the Catholike Faith is this, that wee worship one God in Trinitie, and Trinitie in Vnitie, &c. The Father is God, the Sonne is God, and the holy God. And yet they are not three Gods, but one God,","proofs":[],"refs":[],"note":"Symb. Athan."},{"text":"&c. say the auncient Fathers which also is the Faith and confession of all Gods people at this day.","proofs":[],"refs":[],"note":"Confess. Helv. ar. 6. & 2. c. 3. Basil. ar. 1. Bohe. c. 3. Belg. ar. 8. August. ar. 1. Wittemb. c. 1. Suevica, ar. 1. Gal. 6. Harm. confess. praef."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This maketh to the condemnatiō of the Pneumatomacheis, whereof","segments":[{"text":"This maketh to the condemnatiō of the Pneumatomacheis, whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some impugne the deitie of the holy Ghost, as did in old time, Samosatenus and Photinus; of late yeares, Seruetus, Ochinus, abroad; and Francis Ket, Hamant, and certaine Brownists, among vs at home: Some affirme the holy Ghost to be but a meere creature, as did Arius, the Semiarians the Macedonian heretikes, the Tropickes, Ochinus. Some haue assumed the stile, and title of the holy Ghost vnto themselues; as did Simon Magus: Montanus, and Manes.","segments":[{"text":"Some impugne the deitie of the holy Ghost, as did in old time, Samosatenus","proofs":[],"refs":[],"note":"Epiph."},{"text":"and Photinus;","proofs":[],"refs":[],"note":"Vinc. Lyr. •. advers. haer."},{"text":"of late yeares, Seruetus,","proofs":[],"refs":[],"note":"Beza epist. 1."},{"text":"Ochinus,","proofs":[],"refs":[],"note":"Zanch. de 3. El. l. 4. c. 1."},{"text":"abroad; and Francis Ket,","proofs":[],"refs":[],"note":"burnt at Norwich 14. Ian. 1588."},{"text":"Hamant,","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."},{"text":"and certaine Brownists,","proofs":[],"refs":[],"note":"who whisper in corners that we must not beleeue in the holy Ghost, saith Bredwel, writing against Glover. p. 102."},{"text":"among vs at home: Some affirme the holy Ghost to be but a meere creature, as did Arius,","proofs":[],"refs":[],"note":"Theod. l. 5. c. 10."},{"text":"the Semiarians","proofs":[],"refs":[],"note":"Philast."},{"text":"the Macedonian heretikes,","proofs":[],"refs":[],"note":"Soz. l. 4. c. 27."},{"text":"the Tropickes,","proofs":[],"refs":[],"note":"Athan."},{"text":"Ochinus.","proofs":[],"refs":[],"note":"Zanch. de 3. El. par. l. 2. c. 5."},{"text":"Some haue assumed the stile, and title of the holy Ghost vnto themselues; as did Simon Magus:","proofs":[],"refs":[],"note":"D. Iren."},{"text":"Montanus,","proofs":[],"refs":[],"note":"Euse. l. 5. c. 18."},{"text":"and Manes.","proofs":[],"refs":[],"note":"Chry. l. des. S."}],"items":[]},{"question":"","answer":"Some haue giuen the title of the holy Ghost vnto men, and women; so","segments":[{"text":"Some haue giuen the title of the holy Ghost vnto men, and women; so","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hierax said, that Melchisedech was the holy Ghost.","segments":[{"text":"Hierax said, that Melchisedech was the holy Ghost.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"Simon Magus tearmed his Helene the holy Ghost.","segments":[{"text":"Simon Magus tearmed his Helene the holy Ghost.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"The Helchesaites saide the holy Ghost was a woman, and the naturall sister of Christ.","segments":[{"text":"The Helchesaites saide the holy Ghost was a woman, and the naturall sister of Christ.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"Many Papists, and namely the Franciscanes, blush not to say, that S. Francis is the holy Ghost.","segments":[{"text":"Many Papists, and namely the Franciscanes,","proofs":[],"refs":[],"note":"Alcar. Fr. l. 1."},{"text":"blush not to say, that S. Francis is the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The holy Gost is of one substance, maiestie and glory with the Father, and the Sonne.","segments":[{"text":"2. Proposition. The holy Gost is of one substance, maiestie and glory with the Father, and the Sonne.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The holy Ghost effected the incarnation of Christ, teacheth all things; leadeth into all truth, giueth vtterance to his seruants, & gifts vnto his people, placeth rulers in the Church and ouerseers to feede the flocke of God; sealeth the Elect vnto the day of redemption, aswel as the Father, and the sonne: and these three, viz. the Father, the word, and the holy Ghost, are one. Therefore is the holy Ghost of one substance, maiestie, and glory with the Father, and the sonne.","segments":[{"text":"The holy Ghost effected the incarnation of Christ,","proofs":["Matthew 1:18, 20","Luke 1:35"],"refs":[{"printed":"Matthew 1:18, 20","osis":["Matt.1.18","Matt.1.20"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null},{"text":"teacheth all things;","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null},{"text":"leadeth into all truth,","proofs":["John 16:13"],"refs":[{"printed":"John 16:13","osis":["John.16.13"]}],"note":null},{"text":"giueth vtterance to his seruants,","proofs":["Acts 2:4"],"refs":[{"printed":"Acts 2:4","osis":["Acts.2.4"]}],"note":null},{"text":"& gifts vnto his people,","proofs":["1 Corinthians 12:8"],"refs":[{"printed":"1 Corinthians 12:8","osis":["1Cor.12.8"]}],"note":null},{"text":"placeth rulers in the Church and ouerseers to feede the flocke of God;","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null},{"text":"sealeth the Elect vnto the day of redemption,","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null},{"text":"aswel as the Father, and the sonne: and these three, viz. the Father, the word, and the holy Ghost, are one.","proofs":["1 John 5:7"],"refs":[{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"Therefore is the holy Ghost of one substance, maiestie, and glory with the Father, and the sonne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And this was the beleefe of the auncient Fathers.","segments":[{"text":"And this was the beleefe of the auncient Fathers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I beleeue (say they) in the holy Ghost, the Lord and giuer of life, &c. who with the Father and the sonne together is worshipped and glorified, who spake by the Prophets.","segments":[{"text":"I beleeue (say they) in the holy Ghost, the Lord and giuer of life, &c. who with the Father and the sonne together is worshipped and glorified, who spake by the Prophets.","proofs":[],"refs":[],"note":"Symb. Nicen."}],"items":[]},{"question":"","answer":"The Godhead of the Father, of the Sonne, and of the holy Ghost, is all one, the glory equal, the maiesty coeternal. Such as the Father is, such is the Son, & such is the holy Ghost. &c, And in this Trinitie none is afore or after other, none is greater or lesse then another: But the whole three persons be coeternall together, and coequal.","segments":[{"text":"The Godhead of the Father, of the Sonne, and of the holy Ghost, is all one, the glory equal, the maiesty coeternal. Such as the Father is, such is the Son, & such is the holy Ghost. &c, And in this Trinitie none is afore or after other, none is greater or lesse then another: But the whole three persons be coeternall together, and coequal.","proofs":[],"refs":[],"note":"Symb. Atha."}],"items":[]},{"question":"","answer":"The very same doe all reformed Churches beleeue, and confesse.","segments":[{"text":"The very same doe all reformed Churches beleeue, and confesse.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 6. and 2. c. 3. Basil. ar. 1. Bohem. c. 3. Gal. ar. 1. Belg. ar. 1. August. ar. 1. Wittemb. c. 1.2. Suevica, ar. 1."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The premises doe make","segments":[{"text":"The premises doe make","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Against the Tretheites; which affirme the holy Ghost to be inferior vnto the Father,","segments":[{"text":"Against the Tretheites; which affirme the holy Ghost to be inferior vnto the Father,","proofs":[],"refs":[],"note":"Zanch. de 3. El. par. 2. l. 5. c. 1."}],"items":[]},{"question":"","answer":"Against the Arrians; who said the holy Ghost was inferior to the Sonne.","segments":[{"text":"Against the Arrians; who said the holy Ghost was inferior to the Sonne.","proofs":[],"refs":[],"note":"August. cont. Mar. Arcian."}],"items":[]},{"question":"","answer":"Against the Macedonian heretikes, who held the holy Ghost to be but a minister, and seruant of the Father, and the Sonne: yet of more excellent maiestie, and dignitie then the Angels.","segments":[{"text":"Against the Macedonian heretikes, who held the holy Ghost to be but a minister, and seruant of the Father, and the Sonne:","proofs":[],"refs":[],"note":"Ruffin. l. 1. c. 25."},{"text":"yet of more excellent maiestie, and dignitie then the Angels.","proofs":[],"refs":[],"note":"Niceph. l. 9. c. 47."}],"items":[]},{"question":"","answer":"Against many erroneous spirits, which deliuer the holy Ghost to be nothing els but,","segments":[{"text":"Against many erroneous spirits, which deliuer the holy Ghost to be nothing els but,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The motion of God in his creatures, as did the Samosatenians.","segments":[{"text":"The motion of God in his creatures, as did the Samosatenians.","proofs":[],"refs":[],"note":"Confess. Aug. ar. 8."}],"items":[]},{"question":"","answer":"A bare power, and efficacie of God working by a secret inspiration; as the Turkes; and certaine English Sadduces doe imagine.","segments":[{"text":"A bare power, and efficacie of God working by a secret inspiration; as the Turkes;","proofs":[],"refs":[],"note":"Pol. of the Turk. Emp. c. 5."},{"text":"and certaine English Sadduces doe imagine.","proofs":[],"refs":[],"note":"Hutchinson in his Image of God, c. 24. p. 112. a."}],"items":[]},{"question":"","answer":"The Inheritance allotted to the faithfull; and the beeing or vertuous estate of Christ, as dreameth H.N.","segments":[{"text":"The Inheritance allotted to the faithfull;","proofs":[],"refs":[],"note":"H.N. in his Instruct. praef. sent. 7."},{"text":"and the beeing or vertuous estate of Christ,","proofs":[],"refs":[],"note":"Jdem in his Spir. land. praef. §. 14."},{"text":"as dreameth H.N.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The affection of charitie, or Loue within vs; an error of Petrus Lombardus.","segments":[{"text":"The affection of charitie, or Loue within vs; an error of Petrus Lombardus.","proofs":[],"refs":[],"note":"Sent. l. 1. dist. §. 5.2."}],"items":[]},{"question":"","answer":"Gods loue, fauour, and vertue, whereby he worketh in his children; so thought Ochinus, and Seruetus.","segments":[{"text":"Gods loue, fauour, and vertue, whereby he worketh in his children; so thought Ochinus,","proofs":[],"refs":[],"note":"Zanch. de 3. El. par. 2. l. 4. c. 1."},{"text":"and Seruetus.","proofs":[],"refs":[],"note":"Zanch. ib. l. 1. c. 2."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The holy Ghost proceedeth from the Father, and the Sonne.","segments":[{"text":"3. Proposition. The holy Ghost proceedeth from the Father, and the Sonne.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proceeding of the holy Ghost from the Father, and the Sonne, we gather from the holy scripture, which teacheth how","segments":[{"text":"The proceeding of the holy Ghost from the Father, and the Sonne, we gather from the holy scripture, which teacheth how","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Father sendeth the comforter, which is the holy Ghost, in the name of the Sonne, and the sonne sendeth the comforter, the spirit of truth from the Father; he proceedeth of the Father, and is sent of the Sonne.","segments":[{"text":"The Father sendeth the comforter, which is the holy Ghost, in the name of the Sonne,","proofs":["John 14:26"],"refs":[{"printed":"John 14:26","osis":["John.14.26"]}],"note":null},{"text":"and the sonne sendeth the comforter, the spirit of truth from the Father;","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":null},{"text":"he proceedeth of the Father,","proofs":["John 15:26"],"refs":[{"printed":"John 15:26","osis":["John.15.26"]}],"note":"Ibid."},{"text":"and is sent of the Sonne.","proofs":["John 16:7"],"refs":[{"printed":"John 16:7","osis":["John.16.7"]}],"note":null}],"items":[]},{"question":"","answer":"So with vs, say the auncient Fathers, and Christians.","segments":[{"text":"So with vs, say the auncient Fathers, and Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"He proceedeth from the Father and the Sonne.","segments":[{"text":"He proceedeth from the Father and the Sonne.","proofs":[],"refs":[],"note":"Symb. Nicen."}],"items":[]},{"question":"","answer":"The holy Ghost is of the Father, and of the Sonne; neither made, nor created, but proceeding. So there is one Father, not three Fathers, one sonne, not three sonnes; one holy Ghost, not three holy Ghostes, which is the faith of the moderne christians.","segments":[{"text":"The holy Ghost is of the Father, and of the Sonne; neither made, nor created, but proceeding. So there is one Father, not three Fathers, one sonne, not three sonnes; one holy Ghost, not three holy Ghostes,","proofs":[],"refs":[],"note":"Symb. Atha."},{"text":"which is the faith of the moderne christians.","proofs":[],"refs":[],"note":"Confess. Helv. 1. c. 3. Gal. c. 3. Belg. ar. 8.11. Wittemb. c. 3. Suevica, ar. 1."}],"items":[]}]},{"question":"","answer":"Errors, and aduersaries vnto this truth.","segments":[{"text":"Errors, and aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This discouereth all them to be impious, and to erre from the way of truth, which hold and affirme,","segments":[{"text":"This discouereth all them to be impious, and to erre from the way of truth, which hold and affirme,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the holy Ghost proceedeth neither from the Father, nor the Sonne, but is one, and the same person that Christ is: as the Arrians doe.","segments":[{"text":"That the holy Ghost proceedeth neither from the Father, nor the Sonne, but is one, and the same person that Christ is: as the Arrians doe.","proofs":[],"refs":[],"note":"Basil. serm. de sp. S."}],"items":[]},{"question":"","answer":"That the holy Ghost proceedeth from the Father, but not from the sonne: as at this day the Graecians, the Russians, the Moscouites, maintaine.","segments":[{"text":"That the holy Ghost proceedeth from the Father, but not from the sonne: as at this day the Graecians,","proofs":[],"refs":[],"note":"Russe Commonweale, c. 23."},{"text":"the Russians,","proofs":[],"refs":[],"note":"Guagnin. de relig. Moscov."},{"text":"the Moscouites,","proofs":[],"refs":[],"note":"Father de relig. Moscov."},{"text":"maintaine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That there is a double proceeding of the holy Ghost; one temporall, the other eternall; an error of Peter Lombard, vncontrolled hitherto, and therefore well liked of the Papists.","segments":[{"text":"That there is a double proceeding of the holy Ghost; one temporall, the other eternall; an error of Peter Lombard,","proofs":[],"refs":[],"note":"•. Sent. l. 1. distinct. 14."},{"text":"vncontrolled hitherto, and therefore well liked of the Papists.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":6,"title":"Of the sufficiencie of the holy Scripture for saluation","part":null,"questions":[],"paragraphs":["6.1","6.2","6.3","6.4"],"clauses":[],"items":[{"question":"","answer":"Holy Scripture containeth all things necessarie for saluation: so that whatsoeuer is not read therein, nor may be prooued thereby, is not to be required of any man, that it should be beleeued as an article of the Faith or be thought requisite necessary to saluation. In the name of the holy Scripture, we doe vnderstand those Canonicall bookes of the old and newe testament, of whose authoritie was neuer any doubt in the Church.","segments":[{"text":"Holy Scripture containeth all things necessarie for saluation: so that whatsoeuer is not read therein, nor may be prooued thereby, is not to be required of any man, that it should be beleeued as an article of the Faith or be thought requisite necessary to saluation. In the name of the holy Scripture, we doe vnderstand those Canonicall bookes of the old and newe testament, of whose authoritie was neuer any doubt in the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the names and number of the Canonicall bookes.","segments":[{"text":"Of the names and number of the Canonicall bookes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Genesis.","segments":[{"text":"Genesis.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Exodus.","segments":[{"text":"Exodus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Leviticus.","segments":[{"text":"Leviticus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Numbers.","segments":[{"text":"Numbers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Deuteronomium.","segments":[{"text":"Deuteronomium.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Iosue.","segments":[{"text":"Iosue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Iudges.","segments":[{"text":"Iudges.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Ruth.","segments":[{"text":"Ruth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 1. Booke of Samuel.","segments":[{"text":"The 1. Booke of Samuel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 2. Booke of Samuel.","segments":[{"text":"The 2. Booke of Samuel.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 1. Booke of Kings.","segments":[{"text":"The 1. Booke of Kings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 2. Booke of Kings.","segments":[{"text":"The 2. Booke of Kings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 1. Booke of Chronicles.","segments":[{"text":"The 1. Booke of Chronicles.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 2. Booke of Chronicles.","segments":[{"text":"The 2. Booke of Chronicles.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 1. Booke of Esdras.","segments":[{"text":"The 1. Booke of Esdras.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 2. Booke of Esdras.","segments":[{"text":"The 2. Booke of Esdras.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Booke of Esther.","segments":[{"text":"The Booke of Esther.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Booke of Iob.","segments":[{"text":"The Booke of Iob.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Psalmes.","segments":[{"text":"The Psalmes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Proverbs.","segments":[{"text":"The Proverbs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Eccles. or the Preacher.","segments":[{"text":"Eccles. or the Preacher.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Canticles or song of Salomon.","segments":[{"text":"Canticles or song of Salomon.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Prophets the greater.","segments":[{"text":"4. Prophets the greater.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"12. Prophets the lesse.","segments":[{"text":"12. Prophets the lesse.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"And the other bookes (as Hierome saith) the Church doth read for example of life, and instruction of manners: but yet doth it not applie them to stablish any doctrine, Such are these following.","segments":[{"text":"And the other bookes (as Hierome saith) the Church doth read for example of life, and instruction of manners: but yet doth it not applie them to stablish any doctrine, Such are these following.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 3. Booke of Esdras.","segments":[{"text":"The 3. Booke of Esdras.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 4. Booke of Esdras.","segments":[{"text":"The 4. Booke of Esdras.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Booke of Tobias.","segments":[{"text":"The Booke of Tobias.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Booke of Iudith.","segments":[{"text":"The Booke of Iudith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The rest of the Booke of Hester.","segments":[{"text":"The rest of the Booke of Hester.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Booke of wisedome.","segments":[{"text":"The Booke of wisedome.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Iesus the sonne of Sirach.","segments":[{"text":"Iesus the sonne of Sirach.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Baruch the Prophet.","segments":[{"text":"Baruch the Prophet.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Song of the 3. children.","segments":[{"text":"Song of the 3. children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The story of Susanna.","segments":[{"text":"The story of Susanna.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of Bel, and the Dragon.","segments":[{"text":"Of Bel, and the Dragon.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The praier of Manasses.","segments":[{"text":"The praier of Manasses.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 1. Booke of Macchabes.","segments":[{"text":"The 1. Booke of Macchabes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The 2. Booke of Macchabes.","segments":[{"text":"The 2. Booke of Macchabes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All the bookes of the newe Testament, as they are commonly receiued, we doe receiue, and accompt them for Canonicall.","segments":[{"text":"All the bookes of the newe Testament, as they are commonly receiued, we doe receiue, and accompt them for Canonicall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The sacred Scripture conteineth all things necessarie (to be knowen, and beleeued) for the saluation of man.","segments":[{"text":"1. The sacred Scripture conteineth all things necessarie (to be knowen, and beleeued) for the saluation of man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. All the bookes in the volume of the Bible are not Canonicall, but some and namely those here specified, are.","segments":[{"text":"2. All the bookes in the volume of the Bible are not Canonicall, but some and namely those here specified, are.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The 3. & 4. bookes of Esdras, the booke of Tobias, &c. are apocryphal.","segments":[{"text":"3. The 3. & 4. bookes of Esdras, the booke of Tobias, &c. are apocryphal.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Of the newe Testament all the bookes are Canonicall.","segments":[{"text":"4. Of the newe Testament all the bookes are Canonicall.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The sacred Scripture containeth all things necessary (to be knowne, and beleeued) for the saluation of man.","segments":[{"text":"1. Proposition. The sacred Scripture containeth all things necessary (to be knowne, and beleeued) for the saluation of man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The holy Scriptures to be sufficient to instruct vs in all things necessary, to be knowen and beleeued, for mans saluation, the word of God teacheth.","segments":[{"text":"The holy Scriptures to be sufficient to instruct vs in all things necessary, to be knowen and beleeued, for mans saluation, the word of God teacheth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Ye shall put nothing vnto the word which I command you (saith the Lord), neither shall yee take ought therefrom.","segments":[{"text":"Ye shall put nothing vnto the word which I command you (saith the Lord), neither shall yee take ought therefrom.","proofs":["Deuteronomy 4:2"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]}],"note":null}],"items":[]},{"question":"","answer":"Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto, nor take ought therfrom. Thou shalt not turne away from it to the right hand, nor to the left, that thou maist prosper whither soeuer thou goest.","segments":[{"text":"Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto, nor take ought therfrom.","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":"Ibid. 12.32."},{"text":"Thou shalt not turne away from it to the right hand, nor to the left, that thou maist prosper whither soeuer thou goest.","proofs":["Joshua 1:7"],"refs":[{"printed":"Joshua 1:7","osis":["Josh.1.7"]}],"note":null}],"items":[]},{"question":"","answer":"Euery word of God is pure, &c. Put nothing vnto his words least he reprooue thee, and thou be found a liar.","segments":[{"text":"Euery word of God is pure, &c. Put nothing vnto his words least he reprooue thee, and thou be found a liar.","proofs":["Proverbs 30:5–6"],"refs":[{"printed":"Proverbs 30:5–6","osis":["Prov.30.5-Prov.30.6"]}],"note":null}],"items":[]},{"question":"","answer":"These things are written that ye might beleeue, &c. and that in beleeuing yee might haue life through his Name.","segments":[{"text":"These things are written that ye might beleeue, &c. and that in beleeuing yee might haue life through his Name.","proofs":["John 20:31"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]}],"note":null}],"items":[]},{"question":"","answer":"The whole Scripture is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, beeing made perfect vnto all good workes.","segments":[{"text":"The whole Scripture is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, beeing made perfect vnto all good workes.","proofs":["2 Timothy 3:16–17"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]}],"note":null}],"items":[]},{"question":"","answer":"If any man shall adde vnto these things: God shall adde vnto him the plagues, that are written in this booke: and if any man shall diminish of the wordes of this booke, God shall take away his part out of the booke of life, and out of the holy cittie, and from those things which are written in this booke.","segments":[{"text":"If any man shall adde vnto these things: God shall adde vnto him the plagues, that are written in this booke: and if any man shall diminish of the wordes of this booke, God shall take away his part out of the booke of life, and out of the holy cittie, and from those things which are written in this booke.","proofs":["Revelation 22:18–19"],"refs":[{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]}],"note":null}],"items":[]},{"question":"","answer":"Hereunto Gods people both alwaies haue, and at this present doe subscribe.","segments":[{"text":"Hereunto Gods people both alwaies haue, and at this present doe subscribe.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 1.4. & 2. c. 1. Basil. ar. 10. Bohem. c. 1. Gal. ar. 2.4.5. Belg. ar. 7. Saxon. ar. 1. Wittemb. c. 30. Suev. ar. 1."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore adversaries be wee to all adversaries to this truth, especially.","segments":[{"text":"Therefore adversaries be wee to all adversaries to this truth, especially.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"To such as scorne, and contemptuously reiect the booke of God, as both did the Circumcellians, which defaced, and burnt the holy Scriptures, and Pope Leo the tenth, who tearmed the holy Gospel, A fable of Christ: and doe the prophane Atheists.","segments":[{"text":"To such as scorne, and contemptuously reiect the booke of God, as both did the Circumcellians, which defaced, and burnt the holy Scriptures,","proofs":[],"refs":[],"note":"Aug. contra Petil. l. 1. c. 27."},{"text":"and Pope Leo the tenth, who tearmed the holy Gospel, A fable of Christ:","proofs":[],"refs":[],"note":"Apol. Steph. fol. 358."},{"text":"and doe the prophane Atheists.","proofs":[],"refs":[],"note":"Nash in Christ his teares. p. 59. a."}],"items":[]},{"question":"","answer":"Also to such as debase the credite and estimation of the holy Scriptures, as Dauid George did: and both doe the papists, who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation: and the Anabaptists, which deeme not the holy Bible to be the word of God, with the Familie of Loue, in whose bookes nothing is more frequent then the tearming of Gods reverend ministers, and preachers, Scripture learned.","segments":[{"text":"Also to such as debase the credite and estimation of the holy Scriptures, as Dauid George did:","proofs":[],"refs":[],"note":"Hist. Davidis Georg."},{"text":"and both doe the papists, who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation:","proofs":[],"refs":[],"note":"Lindan. l. 1. c. 2."},{"text":"and the Anabaptists, which deeme not the holy Bible to be the word of God,","proofs":[],"refs":[],"note":"Bulling. contr. Catabap. l. 1."},{"text":"with the Familie of Loue, in whose bookes nothing is more frequent then the tearming of Gods reverend ministers, and preachers, Scripture learned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Also to them which with Gods word doe equall their owne doctrines, Iniunctions, precepts, and Traditions, as doe the Papists. For of their doctrine, say the Rhemists: whatsoeuer the lawfull Apostles, Pastors, or Preists of Gods church preach in the vnitie of the same Church (meaning the newe church of Rome) is to be taken for Gods owne word. To the same purpose, but more blasphemously Stapletō: As the Iewes were to beleeue Christ: so are wee simply, & in euery thing to beleeue the church (of Rome), whether it teacheth truth or errors.","segments":[{"text":"Also to them which with Gods word doe equall their owne doctrines, Iniunctions, precepts, and Traditions, as doe the Papists. For of their doctrine, say the Rhemists: whatsoeuer the lawfull Apostles, Pastors, or Preists of Gods church preach in the vnitie of the same Church (meaning the newe church of Rome) is to be taken for Gods owne word.","proofs":[],"refs":[],"note":"Test. Rhem. an. 1. Thes. 2.12."},{"text":"To the same purpose, but more blasphemously Stapletō: As the Iewes were to beleeue Christ: so are wee simply, & in euery thing to beleeue the church (of Rome), whether it teacheth truth or errors.","proofs":[],"refs":[],"note":"Stapl. antid. Euang. in Luc. 10.16. p. 528."}],"items":[]},{"question":"","answer":"Whatsoeuer by the authoritie of the Church is commanded, ought of all men to be esteemed as the very Gospell, saith Abbat Trithemius, of Popish precepts: and our English Rhemists, He that despiseth the Churches, or her lawfull Pastors precepts, And of their Traditions: He that refuseth ecclesiasticall traditions, deserueth to be throwne out of the church among the Heathen, as well as he which refuseth the Gospell, saith Didacus Stella, and the counsell of Trent; with like affection of godlines and reuerence, embrace wee, and worship the bookes of the old, and new Testament, and ecclesiasticall Traditions, saith the Counsell. The like opinion haue the Moscovites of Traditions.","segments":[{"text":"Whatsoeuer by the authoritie of the Church is commanded, ought of all men to be esteemed as the very Gospell, saith Abbat Trithemius,","proofs":[],"refs":[],"note":"Tract. de propriet. Monach. c. 4."},{"text":"of Popish precepts: and our English Rhemists, He that despiseth the Churches, or her lawfull Pastors precepts, And of their Traditions:","proofs":[],"refs":[],"note":"Test. Rhem. an. 1. Thes. 4 8."},{"text":"He that refuseth ecclesiasticall traditions, deserueth to be throwne out of the church among the Heathen, as well as he which refuseth the Gospell, saith Didacus Stella,","proofs":[],"refs":[],"note":"Stella in Luc. 10. fol. 20."},{"text":"and the counsell of Trent; with like affection of godlines and reuerence, embrace wee, and worship the bookes of the old, and new Testament, and ecclesiasticall Traditions, saith the Counsell.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 4."},{"text":"The like opinion haue the Moscovites of Traditions.","proofs":[],"refs":[],"note":"Russe Com. c. 23."}],"items":[]},{"question":"","answer":"To them finally are we adversarie which aboue the Scriptures doe preferre▪ their owne inuentions, as did the Philosophers; whereof one said of Moses, That good man maketh a trimme discourse, but prooueth nothing; and the Graecians, to whome the Gospell is foolishnes; and imaginations, as did the Manichies, David George, and doe the Turkes, and Familie of Loue, or Traditions, as doe the Papists, who more cruelly doe punish the violators of their owne Traditions, and ordinances, then they doe the breakers of Gods commandements; or Statutes, Edicts, Iudgements, Proclamations &c. proceeding from the braine of man; as Macchiauell doth, and his schollers.","segments":[{"text":"To them finally are we adversarie which aboue the Scriptures doe preferre▪ their owne inuentions, as did the Philosophers; whereof one said of Moses, That good man maketh a trimme discourse, but prooueth nothing; and the Graecians, to whome the Gospell is foolishnes;","proofs":["1 Corinthians 1:23"],"refs":[{"printed":"1 Corinthians 1:23","osis":["1Cor.1.23"]}],"note":null},{"text":"and imaginations, as did the Manichies,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"David George,","proofs":[],"refs":[],"note":"Hist. Da. Geo."},{"text":"and doe the Turkes,","proofs":[],"refs":[],"note":"Pol. of the Turk. Emp. c. 3.23."},{"text":"and Familie of Loue,","proofs":[],"refs":[],"note":"Display. A. 6."},{"text":"or Traditions, as doe the Papists, who more cruelly doe punish the violators of their owne Traditions, and ordinances, then they doe the breakers of Gods commandements; or Statutes, Edicts, Iudgements, Proclamations &c. proceeding from the braine of man; as Macchiauell doth, and his schollers.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. All the bookes in the volume of the Bible are not Canonicall, but some are.","segments":[{"text":"2. Proposition. All the bookes in the volume of the Bible are not Canonicall, but some are.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That some bookes, and namely those aboue mentioned, are Canonicall, it hath bin graunted by the best learned, and most godly of long time. And as all reformed churches in the world are of the same iudgement with vs; so in their publike Confessions, some haue so accounted, and iudged of them as we doe.","segments":[{"text":"That some bookes, and namely those aboue mentioned, are Canonicall, it hath bin graunted by the best learned, and most godly of long time. And as all reformed churches in the world are of the same iudgement with vs; so in their publike Confessions, some haue so accounted, and iudged of them as we doe.","proofs":[],"refs":[],"note":"Confess. Gal. ar. 9. Belg. ar. 4."}],"items":[]},{"question":"","answer":"Adversaries to this truth.","segments":[{"text":"Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore (to speake first of the canonicall bookes of the old Testament) much haue they offended, which either reiected all, or allowed but some of the bookes of the old testament: of the former sort were the Seuerians, Basilides, Carpocrates, and the Manichies; are the Catabaptistes: of the latter were sundrie, whereof","segments":[{"text":"Therefore (to speake first of the canonicall bookes of the old Testament) much haue they offended, which either reiected all, or allowed but some of the bookes of the old testament: of the former sort were the Seuerians,","proofs":[],"refs":[],"note":"Triteut. de eccles. scrip."},{"text":"Basilides,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"Carpocrates,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"and the Manichies;","proofs":[],"refs":[],"note":"August. de bono pers. l. 2. c. 11."},{"text":"are the Catabaptistes:","proofs":[],"refs":[],"note":"Zuingl. lib. contra Calabap."},{"text":"of the latter were sundrie, whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some receiued no moe but onely the fiue bookes of Moses, as the Sadduceis.","segments":[{"text":"Some receiued no moe but onely the fiue bookes of Moses, as the Sadduceis.","proofs":[],"refs":[],"note":"D. Whit. de S. Scrip. contra Bellar. q. 1. c. 3."}],"items":[]},{"question":"","answer":"Some, of all the bookes in the old testament, reiect the workes of Moses, and namely his foure last bookes; as the Moscovites.","segments":[{"text":"Some, of all the bookes in the old testament, reiect the workes of Moses, and namely his foure last bookes; as the Moscovites.","proofs":[],"refs":[],"note":"Russe Com. c. 23."}],"items":[]},{"question":"","answer":"Some embraced the Law onely, and the Prophets; as the Samarites.","segments":[{"text":"Some embraced the Law onely, and the Prophets; as the Samarites.","proofs":[],"refs":[],"note":"Cyril. catech. 18."}],"items":[]},{"question":"","answer":"Some esteemed neither the Law, nor the Prophets; as the Appelleans.","segments":[{"text":"Some esteemed neither the Law, nor the Prophets; as the Appelleans.","proofs":[],"refs":[],"note":"Tertul. de praes. haeret."}],"items":[]},{"question":"","answer":"Some had in contempt the booke of the Canticles, as Sebastian Castello.","segments":[{"text":"Some had in contempt the booke of the Canticles, as Sebastian Castello.","proofs":[],"refs":[],"note":"Beza in vita Calv."}],"items":[]},{"question":"","answer":"And some the booke of Iob, as the Anabaptists.","segments":[{"text":"And some the booke of Iob, as the Anabaptists.","proofs":[],"refs":[],"note":"Whitak. de S. Scrip. contra Bellar. q. 1. c. 3."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The third and fourth bookes of Esdras, the booke of Tobias, &c. be Apocrypha.","segments":[{"text":"3. Proposition. The third and fourth bookes of Esdras, the booke of Tobias, &c. be Apocrypha.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That diuers, and namely these bookes mentioned, are Apocrypha, we are neither the first that said; nor they alone which affirme the same. For so iudge of them did the auncient councel at Laodicea, and doe the Churches reformed and namein France, and Belgia.","segments":[{"text":"That diuers, and namely these bookes mentioned, are Apocrypha, we are neither the first that said; nor they alone which affirme the same. For so iudge of them did the auncient councel at Laodicea,","proofs":[],"refs":[],"note":"Can. 59."},{"text":"and doe the Churches reformed and namein France,","proofs":[],"refs":[],"note":"Confess. Gal. ar. 3. Confess. Belg. ar. 4."},{"text":"and Belgia.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Aduersaries vnto this truth.","segments":[{"text":"Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"So that they are to be held, and taken heede of, as Seducers which vpon the Church would thrust, either other mens workes, and deuises, not comprised in the Bible, as would Some, the new Prophets, Barrobas, and Barrolf, of Basilides the heretike.","segments":[{"text":"So that they are to be held, and taken heede of, as Seducers which vpon the Church would thrust, either other mens workes, and deuises, not comprised in the Bible, as would Some, the new Prophets, Barrobas, and Barrolf, of Basilides the heretike.","proofs":[],"refs":[],"note":"Euseb. eccles. hist. l 4. c. 8."}],"items":[]},{"question":"","answer":"Some, the manifestations of Marcion the heretike.","segments":[{"text":"Some, the manifestations of Marcion the heretike.","proofs":[],"refs":[],"note":"Tertul. de haeret."}],"items":[]},{"question":"","answer":"Some, the mysteries of Manichie the heritike.","segments":[{"text":"Some, the mysteries of Manichie the heritike.","proofs":[],"refs":[],"note":"Magdeburg. eccles. hist. C. 3. c. 11."}],"items":[]},{"question":"","answer":"Others, Esaias Ascensorium, of Hierax the heretike.","segments":[{"text":"Others, Esaias Ascensorium, of Hierax the heretike.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"Others the Gospel after the Egyptians, after S. Andrew, S. Iames the lesser, S. Peter, S. Bartholomew, the 12. Apostles Barnabas, Nicodemus, Thaddeus.","segments":[{"text":"Others the Gospel after the Egyptians, after S. Andrew, S. Iames the lesser, S. Peter, S. Bartholomew, the 12. Apostles Barnabas, Nicodemus, Thaddeus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Canons of the Apostles, others.","segments":[{"text":"The Canons of the Apostles, others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others, the Acts of S. Abdie, S. Andreas, S. Paul, Peter, Philip, Thomas.","segments":[{"text":"Others, the Acts of S. Abdie, S. Andreas, S. Paul, Peter, Philip, Thomas.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others the Reuelation of S. Paul, Peter Steven, Thomas.","segments":[{"text":"Others the Reuelation of S. Paul, Peter Steven, Thomas.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others, the bookes of the Anabaptists, of H.N. with Popish Legendes, and the like,","segments":[{"text":"Others, the bookes of the Anabaptists, of H.N. with Popish Legendes, and the like,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Or the bookes Apocrypha, within the volume of the Bible, as the Papists, who therefore anathematize, and curse so many as take them not for Canonicall.","segments":[{"text":"Or the bookes Apocrypha, within the volume of the Bible, as the Papists, who therefore anathematize, and curse so many as take them not for Canonicall.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 4. decr. de Can. scrip."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. Of the newe Testament all bookes are Canonicall.","segments":[{"text":"4. Proposition. Of the newe Testament all bookes are Canonicall.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Although some of the auncient Fathers, and Doctors, accepted not all the bookes, contained within the volume of the newe Testament, for Canonicall: yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world, for the very word of God, as they are at this day, almost in all places, where the Gospel is preached, and professed.","segments":[{"text":"Although some of the auncient Fathers, and Doctors, accepted not all the bookes, contained within the volume of the newe Testament, for Canonicall: yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world, for the very word of God, as they are at this day, almost in all places, where the Gospel is preached, and professed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Howbeit we iudge them Canonicall, not so much because learned, and godly men in the Church so haue, and doe receiue, and allowe of them; as for that the holy Spirit in our hearts doth testifie that they are from God: They carrie a sacred and diuine authoritie with them; and they doe also agree in all pointes with the other bookes of God in the old Testament.","segments":[{"text":"Howbeit we iudge them Canonicall, not so much because learned, and godly men in the Church so haue, and doe receiue, and allowe of them; as for that the holy Spirit in our hearts doth testifie that they are from God: They carrie a sacred and diuine authoritie with them; and they doe also agree in all pointes with the other bookes of God in the old Testament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore in admitting all and euery of these bookes, & acknowledging them to be Canonicall, we demonstrate our selues to be against.","segments":[{"text":"Therefore in admitting all and euery of these bookes, & acknowledging them to be Canonicall, we demonstrate our selues to be against.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Such as reiected all the newe Testament, as did the Iewes, & our Matthew Hamant.","segments":[{"text":"Such as reiected all the newe Testament, as did the Iewes, & our Matthew Hamant.","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."}],"items":[]},{"question":"","answer":"Such as allowed part, but not the whole new Testament; and these were of diuers sorts, whereof","segments":[{"text":"Such as allowed part, but not the whole new Testament; and these were of diuers sorts, whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some allowed of the Euangelists, onely Matthew, as the Cerdonites, and Ebionites; others onely Luk, as the Marcionites, others, onely Iohn as the Valentinians.","segments":[{"text":"Some allowed of the Euangelists, onely Matthew, as the Cerdonites,","proofs":[],"refs":[],"note":"Euseb. l. 3. c. 27"},{"text":"and Ebionites;","proofs":[],"refs":[],"note":"Jren. l. 1. c. 26."},{"text":"others onely Luk, as the Marcionites,","proofs":[],"refs":[],"note":"Iren. ibid."},{"text":"others, onely Iohn as the Valentinians.","proofs":[],"refs":[],"note":"Idem l. 3. c. 11."}],"items":[]},{"question":"","answer":"Some accepted onely the Acts of the Apostles, as the Tatians: others of all other bookes reiected the said Actes, as the Manichies, and the Seuerites.","segments":[{"text":"Some accepted onely the Acts of the Apostles, as the Tatians: others of all other bookes reiected the said Actes, as the Manichies,","proofs":[],"refs":[],"note":"August. lib. de vtil. cred."},{"text":"and the Seuerites.","proofs":[],"refs":[],"note":"Euseb."}],"items":[]},{"question":"","answer":"Some of S. Pauls epistles, tooke the epistles vnto Timothie, and Titus onely to be Canonical, as Marcion the heretike.","segments":[{"text":"Some of S. Pauls epistles, tooke the epistles vnto Timothie, and Titus onely to be Canonical, as Marcion the heretike.","proofs":[],"refs":[],"note":"Jren. l. 3. c. 12."}],"items":[]},{"question":"","answer":"Some, as Apocryphal, refused the epistle vnto Philemon, others the epistle vnto the Hebrewes, the epistle of S. Iames, as Althemerus, others the first, and second epistles of Iohn with the epistle of Iude, as Wigandus; others the epistle vnto the Hebrewes, of Iames, the two last of Iohn, and of Iude, as Cardinall Caietane.","segments":[{"text":"Some, as Apocryphal, refused the epistle vnto Philemon,","proofs":[],"refs":[],"note":"Theodor. arg. in epist. Pauli ad Tit."},{"text":"others the epistle vnto the Hebrewes, the epistle of S. Iames, as Althemerus,","proofs":[],"refs":[],"note":"Althemer. in. c. 2. epist. Ia."},{"text":"others the first, and second epistles of Iohn with the epistle of Iude, as Wigandus;","proofs":[],"refs":[],"note":"Wigand. Syntag. l. 5."},{"text":"others the epistle vnto the Hebrewes, of Iames, the two last of Iohn, and of Iude, as Cardinall Caietane.","proofs":[],"refs":[],"note":"See Whitak. against W. Rainolds. c. 7."}],"items":[]},{"question":"","answer":"Some reiected the booke of S. Iohns reuelations, or the Apocalypse, as Heshusius: we are also against them which allowed neither the whole newe Testament, nor those bookes wholly, which they embraced, as the Marcionites, who defaced all those places in the Gospell after Luke, and in the epistles, which concernd either the diuinitie, or humanitie of our Sauiour Christ.","segments":[{"text":"Some reiected the booke of S. Iohns reuelations, or the Apocalypse, as Heshusius:","proofs":[],"refs":[],"note":"Lib. de 600. error. pontif."},{"text":"we are also against them which allowed neither the whole newe Testament, nor those bookes wholly, which they embraced, as the Marcionites, who defaced all those places in the Gospell after Luke, and in the epistles, which concernd either the diuinitie, or humanitie of our Sauiour Christ.","proofs":[],"refs":[],"note":"Iren. l. 2.5.29."}],"items":[]},{"question":"","answer":"And lastly are wee against them which receiue the whole new Testament, but deface and put out such textes as mislike them; as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ, alleadging how it was added purposely by the Iewes in derision of Christians.","segments":[{"text":"And lastly are wee against them which receiue the whole new Testament, but deface and put out such textes as mislike them; as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ, alleadging how it was added purposely by the Iewes in derision of Christians.","proofs":[],"refs":[],"note":"Aul. Tur. l. 2. p. 50."}],"items":[]}]}]}],"text":null},{"number":7,"title":"Of the old Testament","part":null,"questions":[],"paragraphs":["7.1"],"clauses":[],"items":[{"question":"","answer":"The old Testament is not contrary to the new. For both in the old, and newe Testament euerlasting life is offered to mankinde by Christ, who is the onely mediatour betweene God and man, being both God, and man.","segments":[{"text":"The old Testament is not contrary to the new. For both in the old, and newe Testament euerlasting life is offered to mankinde by Christ, who is the onely mediatour betweene God and man, being both God, and man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wherefore they are not tr be heard, which faine that the old Fathers did looke onely for transitory promises.","segments":[{"text":"Wherefore they are not tr be heard, which faine that the old Fathers did looke onely for transitory promises.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Although the law giuen from God by Moses, as touching Ceremonies, and rites, doe not binde Christian men: nor the ciuill precepts thereof ought of necessitie to be receiued in any Common wealth: yet notwithstanding no Christian man whatsoeuer is free from the obedience of the Commandements, which are called morall.","segments":[{"text":"Although the law giuen from God by Moses, as touching Ceremonies, and rites, doe not binde Christian men: nor the ciuill precepts thereof ought of necessitie to be receiued in any Common wealth: yet notwithstanding no Christian man whatsoeuer is free from the obedience of the Commandements, which are called morall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The old Testament is not contrary to the newe.","segments":[{"text":"1. The old Testament is not contrary to the newe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The old Fathers looked for eternall happinesse, through Christ, as well as for temporall blessings.","segments":[{"text":"2. The old Fathers looked for eternall happinesse, through Christ, as well as for temporall blessings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Christians are not bound at all to the obseruation of the Iudaical ceremonies.","segments":[{"text":"3. Christians are not bound at all to the obseruation of the Iudaical ceremonies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. The Iudiciall lawes of the Iewes are not necessarily to be receiued, or established in any common wealth.","segments":[{"text":"4. The Iudiciall lawes of the Iewes are not necessarily to be receiued, or established in any common wealth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. No Christian man whatsoeuer is freed from the obedience of the lawe Moral.","segments":[{"text":"5. No Christian man whatsoeuer is freed from the obedience of the lawe Moral.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The old Testament is not contrary to the new.","segments":[{"text":"1. Proposition. The old Testament is not contrary to the new.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That the old Testament is not contrary to the newe, it may be prooued by many inuincible arguments: yet it is most apparent, in that our Sauiour Christ, very God and very man (as aboue art. 2. hath bin declared) is offered vnto mankind for his eternall saluation, by them both. For,","segments":[{"text":"That the old Testament is not contrary to the newe, it may be prooued by many inuincible arguments: yet it is most apparent, in that our Sauiour Christ, very God and very man (as aboue art. 2. hath bin declared) is offered vnto mankind for his eternall saluation, by them both. For,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"We learne that there is one and no Christs moe in the new, and we learne the same in the old.","segments":[{"text":"We learne that there is one and no Christs moe in the new,","proofs":["Acts 3:25","Galatians 3:8, 10"],"refs":[{"printed":"Acts 3:25","osis":["Acts.3.25"]},{"printed":"Galatians 3:8, 10","osis":["Gal.3.8","Gal.3.10"]}],"note":null},{"text":"and we learne the same in the old.","proofs":["Genesis 22:18"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]}],"note":null}],"items":[]},{"question":"","answer":"That Christ is the Sonne of God, in the newe, we learne the same in the old.","segments":[{"text":"That Christ is the Sonne of God, in the newe,","proofs":["Matthew 16:16","Acts 13:33"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]},{"printed":"Acts 13:33","osis":["Acts.13.33"]}],"note":null},{"text":"we learne the same in the old.","proofs":["Psalm 2:7"],"refs":[{"printed":"Psalm 2:7","osis":["Ps.2.7"]}],"note":null}],"items":[]},{"question":"","answer":"That Christ is very man, in the new; we learne that he should be so from the old.","segments":[{"text":"That Christ is very man, in the new;","proofs":["Hebrews 2:14–16"],"refs":[{"printed":"Hebrews 2:14–16","osis":["Heb.2.14-Heb.2.16"]}],"note":null},{"text":"we learne that he should be so from the old.","proofs":["Isaiah 11:1","53:3"],"refs":[{"printed":"Isaiah 11:1","osis":["Isa.11.1"]},{"printed":"53:3","osis":["Isa.53.3"]}],"note":"Esa. 11.1. and 53.3."}],"items":[]},{"question":"","answer":"That Christ was borne at Berhelem in the newe, we learne that he should be so from the old.","segments":[{"text":"That Christ was borne at Berhelem in the newe,","proofs":["Matthew 2:1"],"refs":[{"printed":"Matthew 2:1","osis":["Matt.2.1"]}],"note":null},{"text":"we learne that he should be so from the old.","proofs":["Micah 5:2"],"refs":[{"printed":"Micah 5:2","osis":["Mic.5.2"]}],"note":null}],"items":[]},{"question":"","answer":"That Christ was borne of a virgine in the new, we learne that he should be so from the old.","segments":[{"text":"That Christ was borne of a virgine in the new,","proofs":["Matthew 1:23"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]}],"note":null},{"text":"we learne that he should be so from the old.","proofs":["Isaiah 7:14"],"refs":[{"printed":"Isaiah 7:14","osis":["Isa.7.14"]}],"note":null}],"items":[]},{"question":"","answer":"That Christ was honoured of wise men in the new, we learne that he should be so, from the old.","segments":[{"text":"That Christ was honoured of wise men in the new,","proofs":["Matthew 2:11"],"refs":[{"printed":"Matthew 2:11","osis":["Matt.2.11"]}],"note":null},{"text":"we learne that he should be so, from the old.","proofs":["Isaiah 60:6"],"refs":[{"printed":"Isaiah 60:6","osis":["Isa.60.6"]}],"note":null}],"items":[]},{"question":"","answer":"That he road vpon an Asse vnto Ierusalem, from the newe, we learne that he should so doe, from the old.","segments":[{"text":"That he road vpon an Asse vnto Ierusalem, from the newe,","proofs":["Matthew 21:1"],"refs":[{"printed":"Matthew 21:1","osis":["Matt.21.1"]}],"note":null},{"text":"we learne that he should so doe, from the old.","proofs":["Zechariah 9:9"],"refs":[{"printed":"Zechariah 9:9","osis":["Zech.9.9"]}],"note":null}],"items":[]},{"question":"","answer":"That he was betraied in the new: we learne that he should be so, from the old.","segments":[{"text":"That he was betraied in the new:","proofs":["Luke 22:7"],"refs":[{"printed":"Luke 22:7","osis":["Luke.22.7"]}],"note":null},{"text":"we learne that he should be so, from the old.","proofs":["Zechariah 11:12"],"refs":[{"printed":"Zechariah 11:12","osis":["Zech.11.12"]}],"note":null}],"items":[]},{"question":"","answer":"That hee suffered not for his owne, but for our transgressions, in the newe; we learne that he should so doe, from the old.","segments":[{"text":"That hee suffered not for his owne, but for our transgressions, in the newe;","proofs":["Acts 8:33","1 Corinthians 15:3","1 Peter 2:24"],"refs":[{"printed":"Acts 8:33","osis":["Acts.8.33"]},{"printed":"1 Corinthians 15:3","osis":["1Cor.15.3"]},{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]}],"note":null},{"text":"we learne that he should so doe, from the old.","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null}],"items":[]},{"question":"","answer":"In the newe that he rose againe from the graue; from the old, that he should so do.","segments":[{"text":"In the newe that he rose againe from the graue;","proofs":["Acts 2:29, 31","1 Corinthians 15:4","Matthew 12:40"],"refs":[{"printed":"Acts 2:29, 31","osis":["Acts.2.29","Acts.2.31"]},{"printed":"1 Corinthians 15:4","osis":["1Cor.15.4"]},{"printed":"Matthew 12:40","osis":["Matt.12.40"]}],"note":null},{"text":"from the old, that he should so do.","proofs":["Psalm 16:10","Jonah 1:17","2:10"],"refs":[{"printed":"Psalm 16:10","osis":["Ps.16.10"]},{"printed":"Jonah 1:17","osis":["Jonah.1.17"]},{"printed":"2:10","osis":["Jonah.2.10"]}],"note":null}],"items":[]},{"question":"","answer":"And in the newe, that he ascended into heauen, and in the old, that he should so doe,","segments":[{"text":"And in the newe, that he ascended into heauen,","proofs":["Ephesians 4:8"],"refs":[{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"and in the old, that he should so doe,","proofs":["Psalm 68:18"],"refs":[{"printed":"Psalm 68:18","osis":["Ps.68.18"]}],"note":null}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee are then adversaries to all them, which reiect, as of no reckoning, the old Testamēt, as did both old heretikes, as Basilides, Carpocrates, and the Manichies, and the newe Libertines, who say the old Testament is abrogated.","segments":[{"text":"Wee are then adversaries to all them, which reiect, as of no reckoning, the old Testamēt, as did both old heretikes, as Basilides, Carpocrates, and the Manichies,","proofs":[],"refs":[],"note":"See afore ar. 6. prop. 2."},{"text":"and the newe Libertines, who say the old Testament is abrogated.","proofs":[],"refs":[],"note":"Bulling. cont. Anabap. l. 3. c. 14."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The old Fathers looked for eternall happines, through Christ, as well as for temporall blessings.","segments":[{"text":"2. Proposition. The old Fathers looked for eternall happines, through Christ, as well as for temporall blessings.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The old Fathers to haue looked not onely for transitorie promises, but also for eternall happines, through Christ, the holy Scripture doth manifest.","segments":[{"text":"The old Fathers to haue looked not onely for transitorie promises, but also for eternall happines, through Christ, the holy Scripture doth manifest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"S. Paul saith,","segments":[{"text":"S. Paul saith,","proofs":["1 Corinthians 10:1"],"refs":[{"printed":"1 Corinthians 10:1","osis":["1Cor.10.1"]}],"note":null}],"items":[]},{"question":"","answer":"Brethren, I would not haue you ignorant, that all our Fathers were vnder the cloude, and all passed through the sa; and did all eate the same spirituall meat; and did all drinke the same spirituall drinke: (for they dranke of the spirituall Rocke that followed them; and the Rocke was Christ.)","segments":[{"text":"Brethren, I would not haue you ignorant, that all our Fathers were vnder the cloude, and all passed through the sa;","proofs":["1 Corinthians 10:2"],"refs":[{"printed":"1 Corinthians 10:2","osis":["1Cor.10.2"]}],"note":"2."},{"text":"and did all eate the same spirituall meat; and did all drinke the same spirituall drinke:","proofs":["1 Corinthians 10:3"],"refs":[{"printed":"1 Corinthians 10:3","osis":["1Cor.10.3"]}],"note":"3."},{"text":"(for they dranke of the spirituall Rocke that followed them; and the Rocke was Christ.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By faith Noe was made heire of the righteousnesse which is by faith.","segments":[{"text":"By faith Noe was made heire of the righteousnesse which is by faith.","proofs":["Hebrews 11:7"],"refs":[{"printed":"Hebrews 11:7","osis":["Heb.11.7"]}],"note":null}],"items":[]},{"question":"","answer":"By faith Moses, when he was come to age, refused to be called the sonne of Pharaohs daughter, and chose rather to suffer adversitie with the people of God, then to enioy the pleasures of sinne for a season; esteeming the rebukes of Christ greater riches, then the treasures of Egypt: for he had respect vnto the recompense of the reward &c.","segments":[{"text":"By faith Moses, when he was come to age, refused to be called the sonne of Pharaohs daughter, and chose rather to suffer adversitie with the people of God, then to enioy the pleasures of sinne for a season; esteeming the rebukes of Christ greater riches, then the treasures of Egypt: for he had respect vnto the recompense of the reward","proofs":["Hebrews 11:24–26"],"refs":[{"printed":"Hebrews 11:24–26","osis":["Heb.11.24-Heb.11.26"]}],"note":"Ibid. 24.25.26."},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All these through faith obtained good report, and receiued not the promise; God providing a better thing for vs, that they without vs should not bee made perfite.","segments":[{"text":"All these through faith obtained good report, and receiued not the promise; God providing a better thing for vs, that they without vs should not bee made perfite.","proofs":["Hebrews 11:39–40"],"refs":[{"printed":"Hebrews 11:39–40","osis":["Heb.11.39-Heb.11.40"]}],"note":"Ib. 39.40."}],"items":[]},{"question":"","answer":"Abraham reioyced to see my day, Abraham aboue hope, beleeued vnder hope, that hee should be the father of many nations.","segments":[{"text":"Abraham reioyced to see my day,","proofs":["John 8:56"],"refs":[{"printed":"John 8:56","osis":["John.8.56"]}],"note":null},{"text":"Abraham aboue hope, beleeued vnder hope, that hee should be the father of many nations.","proofs":["Romans 4:18"],"refs":[{"printed":"Romans 4:18","osis":["Rom.4.18"]}],"note":null}],"items":[]},{"question":"","answer":"Of which saluation the Prophets haue inquired, and searched.","segments":[{"text":"Of which saluation the Prophets haue inquired, and searched.","proofs":["1 Peter 1:10"],"refs":[{"printed":"1 Peter 1:10","osis":["1Pet.1.10"]}],"note":null}],"items":[]},{"question":"","answer":"This truth was neuer doubted of in the church of God, and is publikely acknowledged by some confessions.","segments":[{"text":"This truth was neuer doubted of in the church of God, and is publikely acknowledged by some confessions.","proofs":[],"refs":[],"note":"Helvet. 2. c. 13. Saxon. ar. 3."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"They are not then to be heard, which thinke the Fathers, & faithfull people before Christ his time, hoped onely for temporall, & not for spirituall, & if for spirituall, yet not for etetnall happines; as did many of the Iewish Atheists, and Sadducis, and doe the Familie of Loue, which make the promises of happines, by temporall blessings to be accomplished in this transitorie life.","segments":[{"text":"They are not then to be heard, which thinke the Fathers, & faithfull people before Christ his time, hoped onely for temporall, & not for spirituall, & if for spirituall, yet not for etetnall happines; as did many of the Iewish Atheists,","proofs":["Psalm 53:1"],"refs":[{"printed":"Psalm 53:1","osis":["Ps.53.1"]}],"note":null},{"text":"and Sadducis,","proofs":["Acts 23:18"],"refs":[{"printed":"Acts 23:18","osis":["Acts.23.18"]}],"note":null},{"text":"and doe the Familie of Loue, which make the promises of happines, by temporall blessings to be accomplished in this transitorie life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hence H. N. very strangely allegorizeth of the land of promise, when he calleth it, The good land of the vpright, and concordable life; and saith that, The louely being, or nature of the Loue, is the life, peace, and ioy, mentioned Rom. 14.6. and the land of promise, wherein hony, and milke floweth, spoken of Exod. 3. a. 13. a. Deut. 8. b. This, and more a great deale to this effect hath H. N.","segments":[{"text":"Hence H. N. very strangely allegorizeth of the land of promise, when he calleth it, The good land of the vpright, and concordable life; and saith that, The louely being, or nature of the Loue, is the life, peace, and ioy, mentioned Rom. 14.6. and the land of promise, wherein hony, and milke floweth, spoken of Exod. 3. a. 13. a. Deut. 8. b. This, and more a great deale to this effect hath H. N.","proofs":[],"refs":[],"note":"In his booke entit. The spir. land of peace, c. 18. § 10. &c. 25. § 4."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Christians are not bounde at all to the obseruation of the Iudaicall ceremonies.","segments":[{"text":"3. Proposition. Christians are not bounde at all to the obseruation of the Iudaicall ceremonies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That neither the whole law ceremoniall of the Iewes, nor any part thereof is necessarily to be obserued of vs christians, the holy Scripture teacheth vs by Peters vision, the Apostles decree, and by the doctrine of S. Paul.","segments":[{"text":"That neither the whole law ceremoniall of the Iewes, nor any part thereof is necessarily to be obserued of vs christians, the holy Scripture teacheth vs by Peters vision,","proofs":["Acts 10:13"],"refs":[{"printed":"Acts 10:13","osis":["Acts.10.13"]}],"note":null},{"text":"the Apostles decree,","proofs":["Acts 15:24, 29"],"refs":[{"printed":"Acts 15:24, 29","osis":["Acts.15.24","Acts.15.29"]}],"note":null},{"text":"and by the doctrine of S. Paul.","proofs":["Galatians 2:3–4","4:10–11","Ephesians 2:14–15","Colossians 2:16–17"],"refs":[{"printed":"Galatians 2:3–4","osis":["Gal.2.3-Gal.2.4"]},{"printed":"4:10–11","osis":["Gal.4.10-Gal.4.11"]},{"printed":"Ephesians 2:14–15","osis":["Eph.2.14-Eph.2.15"]},{"printed":"Colossians 2:16–17","osis":["Col.2.16-Col.2.17"]}],"note":null}],"items":[]},{"question":"","answer":"As all beleeue, so some Churches publikely acknowlege the same.","segments":[{"text":"As all beleeue, so some Churches publikely acknowlege the same.","proofs":[],"refs":[],"note":"Confess. Gal. ar. 23. Belg. ar. 25."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In a wrong opinion therefore be they, who are of minde, either that the lawe Ceremoniall whollie is to continue, & be in vse, or that part thereof is yet in force, and must be.","segments":[{"text":"In a wrong opinion therefore be they, who are of minde, either that the lawe Ceremoniall whollie is to continue, & be in vse, or that part thereof is yet in force, and must be.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The former of these was the opinion of the false prophets, the Cerinthians, the Ebionites, and is of the Iewes, Armenians, and Familie of Loue; the latter is an error of our home Sabbatarians. For say they:","segments":[{"text":"The former of these was the opinion of the false prophets,","proofs":["Acts 15:1–2"],"refs":[{"printed":"Acts 15:1–2","osis":["Acts.15.1-Acts.15.2"]}],"note":null},{"text":"the Cerinthians,","proofs":[],"refs":[],"note":"Euseb."},{"text":"the Ebionites,","proofs":[],"refs":[],"note":"Jren. l. 1. c. 26."},{"text":"and is of the Iewes, Armenians, and Familie of Loue;","proofs":[],"refs":[],"note":"H. N. euang. c. 13. § 4.9."},{"text":"the latter is an error of our home Sabbatarians. For say they:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Sabboth was none of the Ceremonies, which were iustly abrogated at the comming of Christ.","segments":[{"text":"The Sabboth was none of the Ceremonies, which were iustly abrogated at the comming of Christ.","proofs":[],"refs":[],"note":"D. B. Sac. doctrine, 1. booke, p. 11."}],"items":[]},{"question":"","answer":"When all Iewish things haue bin abrogated, onely (be their very words) the Sabboth hath continued still in the Church in his propet force, that it might appeare that it was of a nature farre differing from them.","segments":[{"text":"When all Iewish things haue bin abrogated, onely (be their very words) the Sabboth hath continued still in the Church in his propet force, that it might appeare that it was of a nature farre differing from them.","proofs":[],"refs":[],"note":"Ibid. p 20."}],"items":[]},{"question":"","answer":"Whereas all other things were so changed, that they were cleane taken away, as the Preisthood, the Sacrafices, and Sacraments, this day (meaning the Sabboth day) was so changed that it yet remaineth: which sheweth that though all the other were ceremoniall, and therefore, had an ende, This (Sabboth) was moral, and therefore abideth still.","segments":[{"text":"Whereas all other things were so changed, that they were cleane taken away, as the Preisthood, the Sacrafices, and Sacraments, this day (meaning the Sabboth day) was so changed that it yet remaineth: which sheweth that though all the other were ceremoniall, and therefore, had an ende, This (Sabboth) was moral, and therefore abideth still.","proofs":[],"refs":[],"note":"Jbid. p. 41."}],"items":[]},{"question":"","answer":"The Commandement (of sanctifying euery Seuenth day, as in the Mosaicall decalogue) is naturall, morall, and perpetuall (is their doctrine.)","segments":[{"text":"The Commandement (of sanctifying euery Seuenth day, as in the Mosaicall decalogue) is naturall, morall, and perpetuall (is their doctrine.)","proofs":[],"refs":[],"note":"Jbid. p. 7."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The Iudiciall lawes of the Iewes, are not necessarily to be receiued, or established in any Common wealth.","segments":[{"text":"4. Proposition. The Iudiciall lawes of the Iewes, are not necessarily to be receiued, or established in any Common wealth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The profe from Gods word.","segments":[{"text":"The profe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The truth hereof appeareth, by the Apostles decree; which sheweth wherevnto onely the primitiue church necessarily was tied","segments":[{"text":"The truth hereof appeareth, by the Apostles decree;","proofs":["Acts 15:20, 28–29"],"refs":[{"printed":"Acts 15:20, 28–29","osis":["Acts.15.20","Acts.15.28-Acts.15.29"]}],"note":null},{"text":"which sheweth wherevnto onely the primitiue church necessarily was tied","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By the Apostles doctrine, which enioyneth Christians to yeeld obediēce vnto the ordināces of their lawfull gouerners, and commanders whosoeuer.","segments":[{"text":"By the Apostles doctrine,","proofs":["Romans 13:1","1 Peter 2:13–14"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]},{"printed":"1 Peter 2:13–14","osis":["1Pet.2.13-1Pet.2.14"]}],"note":null},{"text":"which enioyneth Christians to yeeld obediēce vnto the ordināces of their lawfull gouerners, and commanders whosoeuer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By the Apostles example, and namely of the blessed S. Paul, who tooke benefit, and made good vse of the Romane, and Emperiall lawes.","segments":[{"text":"By the Apostles example, and namely of the blessed S. Paul,","proofs":["Acts 16:37","22:25","25:11–12"],"refs":[{"printed":"Acts 16:37","osis":["Acts.16.37"]},{"printed":"22:25","osis":["Acts.22.25"]},{"printed":"25:11–12","osis":["Acts.25.11-Acts.25.12"]}],"note":null},{"text":"who tooke benefit, and made good vse of the Romane, and Emperiall lawes.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth neither is, nor euer was oppugned by any Church. Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses, as the Brownists (For they say, The lawes Iudiciall of Moses belong as well vnto Christians, as they did vnto the Iewes.","segments":[{"text":"This truth neither is, nor euer was oppugned by any Church. Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses, as the Brownists (For they say, The lawes Iudiciall of Moses belong as well vnto Christians, as they did vnto the Iewes.","proofs":[],"refs":[],"note":"Barrowes disco. p. 127."}],"items":[]},{"question":"","answer":"Others, that wee are bound, though not vnto all: yet vnto some of the Iudicialls, as holdeth T.C., and Philip Stubs.","segments":[{"text":"Others, that wee are bound, though not vnto all: yet vnto some of the Iudicialls, as holdeth T.C.,","proofs":[],"refs":[],"note":"1. Replie. sect. 1.2."},{"text":"and Philip Stubs.","proofs":[],"refs":[],"note":"Anatom. of abuses, 2. part. D. b."}],"items":[]}]}]},{"question":"","answer":"5. Proposition. No Christian man whosoeuer is freed from the obedience of the law Morall.","segments":[{"text":"5. Proposition. No Christian man whosoeuer is freed from the obedience of the law Morall.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Thinke not that I am come to destroy the Lawe, or the Prophets, I am not come to destroy them, but to fulfill them. For truly I say vnto you (saith our Sauiour Christ), till heauen, and earth perish, one iot, or one title of the law shall not scape, till all things be fulfilled: whosoeuer therefore shall breake one of these least commandements, and teach men so, shall be called the least in the kingdome of heauen, &c.","segments":[{"text":"Thinke not that I am come to destroy the Lawe, or the Prophets, I am not come to destroy them, but to fulfill them. For truly I say vnto you (saith our Sauiour Christ), till heauen, and earth perish, one iot, or one title of the law shall not scape, till all things be fulfilled: whosoeuer therefore shall breake one of these least commandements, and teach men so, shall be called the least in the kingdome of heauen, &c.","proofs":["Matthew 5:17–19"],"refs":[{"printed":"Matthew 5:17–19","osis":["Matt.5.17-Matt.5.19"]}],"note":null}],"items":[]},{"question":"","answer":"If thou wilt enter into life, keepe the commandements. &c. Thou shalt nor kill, thou shalt not commit adulterie, thou shalt not steale; thou shalt not beare false witnesse; Honour thy father, and thy mother.","segments":[{"text":"If thou wilt enter into life, keepe the commandements. &c. Thou shalt nor kill, thou shalt not commit adulterie, thou shalt not steale; thou shalt not beare false witnesse; Honour thy father, and thy mother.","proofs":["Matthew 19:17–19"],"refs":[{"printed":"Matthew 19:17–19","osis":["Matt.19.17-Matt.19.19"]}],"note":null}],"items":[]},{"question":"","answer":"Doe wee make the lawe of none effect, through faith? God forbid, yea, we establish the Lawe. Circumcision is nothing and vncircumcision is nothing, but the keeping of the Commandements of God. The publike confessions of the Churches of God in France, and Belgia agree with this Doctrine.","segments":[{"text":"Doe wee make the lawe of none effect, through faith? God forbid, yea, we establish the Lawe.","proofs":["Romans 3:31"],"refs":[{"printed":"Romans 3:31","osis":["Rom.3.31"]}],"note":null},{"text":"Circumcision is nothing and vncircumcision is nothing, but the keeping of the Commandements of God.","proofs":["1 Corinthians 7:19"],"refs":[{"printed":"1 Corinthians 7:19","osis":["1Cor.7.19"]}],"note":null},{"text":"The publike confessions of the Churches of God in France,","proofs":[],"refs":[],"note":"Art. 23."},{"text":"and Belgia","proofs":[],"refs":[],"note":"Art. 25."},{"text":"agree with this Doctrine.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Whereby are condemned, as most wicked and vnsond, the opinions","segments":[{"text":"Whereby are condemned, as most wicked and vnsond, the opinions","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the Manichies, who found fault with the whole Lawe of God, as wicked, and prooceeding, not from the true God, but from the Prince of darkenes.","segments":[{"text":"Of the Manichies, who found fault with the whole Lawe of God, as wicked, and prooceeding, not from the true God, but from the Prince of darkenes.","proofs":[],"refs":[],"note":"August. cont. Faust. epist. 11. & 74."}],"items":[]},{"question":"","answer":"Of Brownist Glouer, whose opinion was, that Loue now is come in the place of the tenne commandements.","segments":[{"text":"Of Brownist Glouer, whose opinion was, that Loue now is come in the place of the tenne commandements.","proofs":[],"refs":[],"note":"Bredwel detect. p. 119."}],"items":[]},{"question":"","answer":"Of Iohannes Islebius, and his followers, the Antinonies, who will not haue Gods lawe to be preached; nor the consciences of sinners to be terrified, and troubled with the iudgements of God.","segments":[{"text":"Of Iohannes Islebius, and his followers, the Antinonies, who will not haue Gods lawe to be preached; nor the consciences of sinners to be terrified, and troubled with the iudgements of God.","proofs":[],"refs":[],"note":"Sim. Pauli meth. par. 2. de lege Dei, p. 54."}],"items":[]},{"question":"","answer":"Of Banister (among our selues) who held how it is vtterly euill for the Elect, so much as to thinke, much lesse to speake, or heare of the feare of God (which the Law preacheth).","segments":[{"text":"Of Banister (among our selues) who held how it is vtterly euill for the Elect, so much as to thinke, much lesse to speake, or heare of the feare of God (which the Law preacheth).","proofs":[],"refs":[],"note":"Bannist. error."}],"items":[]}]}]}],"text":null},{"number":8,"title":"Of the three Creedes","part":null,"questions":[],"paragraphs":["8.1"],"clauses":[],"items":[{"question":"","answer":"The three Creedes, Nicene creede, Athanasius creede, and that which is commonly called the Apostles creede, ought thoroughly to be receiued, and beleeued. For they may be prooued by most certaine warrants of holy Scripture.","segments":[{"text":"The three Creedes, Nicene creede, Athanasius creede, and that which is commonly called the Apostles creede, ought thoroughly to be receiued, and beleeued. For they may be prooued by most certaine warrants of holy Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.","segments":[{"text":"1. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The three creedes, viz. the Ni. Athan. and of the Apostles, may be prooved by the holy Scripture.","segments":[{"text":"2. The three creedes, viz. the Ni. Athan. and of the Apostles, may be prooved by the holy Scripture.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.","segments":[{"text":"1. Proposition. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This Proposition the Churches of God, both aunciently, and in these daies, doe acknowledge for true.","segments":[{"text":"This Proposition the Churches of God, both aunciently, and in these daies,","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 11. Gal. ar. 5. Belg. ar. 9. Saxon. ar. 1."},{"text":"doe acknowledge for true.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore much out of the way of Godlinesse are they, which tearme the Apostles Creede, A forged patcherie, as Barrowe doth, and Athanasius, Sathanasius creede, so did Gregorius Paulus in Polouia, and in the newe Arrians, and Nestorians in Lituania.","segments":[{"text":"Therefore much out of the way of Godlinesse are they, which tearme the Apostles Creede, A forged patcherie, as Barrowe doth,","proofs":[],"refs":[],"note":"Bar. disco. p. 76."},{"text":"and Athanasius, Sathanasius creede, so did Gregorius Paulus in Polouia,","proofs":[],"refs":[],"note":"Genebr. l. 4. p. 1158."},{"text":"and in the newe Arrians, and Nestorians in Lituania.","proofs":[],"refs":[],"note":"Surius chron. p. 329."}],"items":[]},{"question":"","answer":"My selfe some 18. yeares agoe, heard a great learned man, whose name vpon an other occasion afore is expressed (to whose acquaintance I was artificially brought) which in private conference betweene him, and my selfe, tearmed worthy Zanchius a Foole, & an Asse, from his booke de tribus Elohim, which refuteth the newe Arrians, against whose sounders, the Creedes of Athanasius, and Nicene were deuised. Him attentiuely I heard, but could neuer, since abide for those wordes: & in deede I neuer sawe him since.","segments":[{"text":"My selfe some 18. yeares agoe, heard a great learned man, whose name vpon an other occasion afore is expressed (to whose acquaintance I was artificially brought) which in private conference betweene him, and my selfe, tearmed worthy Zanchius a Foole, & an Asse, from his booke de tribus Elohim, which refuteth the newe Arrians, against whose sounders, the Creedes of Athanasius, and Nicene were deuised. Him attentiuely I heard, but could neuer, since abide for those wordes: & in deede I neuer sawe him since.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The three Creedes, viz. the Ni. Athan. and of the Apostles, may be prooued by the holy Scripture.","segments":[{"text":"2. Proposition. The three Creedes, viz. the Ni. Athan. and of the Apostles, may be prooued by the holy Scripture.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Than this assertion nothing is more true. For the Creedes, I meane these three Creedes speake first.","segments":[{"text":"Than this assertion nothing is more true. For the Creedes, I meane these three Creedes speake first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of one and the same God, whom wee are to beleeue is for essence, but one, in persons three, viz. the Father, the Creator, the Sonne, the Redeemer, the holy Ghost, the sanctifier. Next of the people of God which we must thinke, and beleeue is,","segments":[{"text":"Of one and the same God, whom wee are to beleeue is for essence, but one,","proofs":["Deuteronomy 6:4","Malachi 2:10","1 Corinthians 8:4","Ephesians 4:5–6"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Malachi 2:10","osis":["Mal.2.10"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]},{"printed":"Ephesians 4:5–6","osis":["Eph.4.5-Eph.4.6"]}],"note":null},{"text":"in persons three,","proofs":["Matthew 3:17","Galatians 4:6","1 John 5:7"],"refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null},{"text":"viz. the Father, the Creator,","proofs":["Psalm 134:3"],"refs":[{"printed":"Psalm 134:3","osis":["Ps.134.3"]}],"note":null},{"text":"the Sonne, the Redeemer,","proofs":["Isaiah 53:4","Romans 5:18","Galatians 3:13","Ephesians 2:16","1 John 2:2"],"refs":[{"printed":"Isaiah 53:4","osis":["Isa.53.4"]},{"printed":"Romans 5:18","osis":["Rom.5.18"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"Ephesians 2:16","osis":["Eph.2.16"]},{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"the holy Ghost, the sanctifier.","proofs":["1 Corinthians 1:21–22","1 Peter 1:2"],"refs":[{"printed":"1 Corinthians 1:21–22","osis":["1Cor.1.21-1Cor.1.22"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]}],"note":null},{"text":"Next of the people of God which we must thinke, and beleeue is,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The holy, and Catholike Church,","segments":[{"text":"The holy,","proofs":["Ephesians 1:3–4","2:21","Colossians 1:22"],"refs":[{"printed":"Ephesians 1:3–4","osis":["Eph.1.3-Eph.1.4"]},{"printed":"2:21","osis":["Eph.2.21"]},{"printed":"Colossians 1:22","osis":["Col.1.22"]}],"note":null},{"text":"and Catholike Church,","proofs":["Isaiah 54:2","Psalm 87:4","Acts 1:8","Ephesians 2:14","Revelation 5:9"],"refs":[{"printed":"Isaiah 54:2","osis":["Isa.54.2"]},{"printed":"Psalm 87:4","osis":["Ps.87.4"]},{"printed":"Acts 1:8","osis":["Acts.1.8"]},{"printed":"Ephesians 2:14","osis":["Eph.2.14"]},{"printed":"Revelation 5:9","osis":["Rev.5.9"]}],"note":null}],"items":[]},{"question":"","answer":"The communion of Saints,","segments":[{"text":"The communion of Saints,","proofs":["Ephesians 4:15","1 Corinthians 10:16","Hebrews 10:25","1 John 1:7"],"refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"Hebrews 10:25","osis":["Heb.10.25"]},{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null}],"items":[]},{"question":"","answer":"Pardoned of all their sinnes,","segments":[{"text":"Pardoned of all their sinnes,","proofs":["Isaiah 44:22","Matthew 18:23","Colossians 2:13"],"refs":[{"printed":"Isaiah 44:22","osis":["Isa.44.22"]},{"printed":"Matthew 18:23","osis":["Matt.18.23"]},{"printed":"Colossians 2:13","osis":["Col.2.13"]}],"note":null}],"items":[]},{"question":"","answer":"And appointed to arise from death, and to enioy eternall life, both in body and soule.","segments":[{"text":"And appointed to arise from death,","proofs":["John 5:28","1 Corinthians 15","Philippians 3:21"],"refs":[{"printed":"John 5:28","osis":["John.5.28"]},{"printed":"1 Corinthians 15","osis":["1Cor.15"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null},{"text":"and to enioy eternall life, both in body and soule.","proofs":["John 6:39","1 Peter 1:4","Revelation 21:4"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]},{"printed":"1 Peter 1:4","osis":["1Pet.1.4"]},{"printed":"Revelation 21:4","osis":["Rev.21.4"]}],"note":null}],"items":[]}]},{"question":"","answer":"Aduersaries vnto this truth.","segments":[{"text":"Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore wee are enemies to all adversaries of this doctrine, or any whit of the same in them comprised, whether they be Atheists, Iewes, Sadduces, Ebionites, Tretheites, Antitrinitarains, Apollinarians, Arrians, Manichies, Nestorians, Origenians, Turkes, Papists, Familists, Anabaptists, or whosoeuer.","segments":[{"text":"Therefore wee are enemies to all adversaries of this doctrine, or any whit of the same in them comprised, whether they be Atheists, Iewes, Sadduces, Ebionites, Tretheites, Antitrinitarains, Apollinarians, Arrians, Manichies, Nestorians, Origenians, Turkes, Papists, Familists, Anabaptists, or whosoeuer.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":9,"title":"Of Originall, or Birth sinne","part":null,"questions":[],"paragraphs":["9.1"],"clauses":[],"items":[{"question":"","answer":"Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke), but it is the fault, & corruption of the nature of euery man, that naturally is engendred of the offspring of Adam, whereby man is very far gone from originall righteousnesse, and is inclined to evill, so that the flesh lusteth against the spirit, and therefore in euery person, borne into the world, it deserueth Gods wrath, and damnation.","segments":[{"text":"Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke), but it is the fault, & corruption of the nature of euery man, that naturally is engendred of the offspring of Adam, whereby man is very far gone from originall righteousnesse, and is inclined to evill, so that the flesh lusteth against the spirit, and therefore in euery person, borne into the world, it deserueth Gods wrath, and damnation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And this infection of nature doth remaine, yea in them that are regenerated, whereby the lust of the flesh, called in Greeke 〈 in non-Latin alphabet 〉. Which some doe expound, the wisedome: some the Sensuallitie, some, the affection: some the desire of the flesh, is not subiect to the law of God. And although there is no condemnation for them that beleeue, and are baptised: yet the apostle doth confesse, that Concupiscence, and Lust hath of it selfe the nature of sinne.","segments":[{"text":"And this infection of nature doth remaine, yea in them that are regenerated, whereby the lust of the flesh, called in Greeke 〈 in non-Latin alphabet 〉. Which some doe expound, the wisedome: some the Sensuallitie, some, the affection: some the desire of the flesh, is not subiect to the law of God. And although there is no condemnation for them that beleeue, and are baptised: yet the apostle doth confesse, that Concupiscence, and Lust hath of it selfe the nature of sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. There is Originall sinne.","segments":[{"text":"1. There is Originall sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Originall sinne is the fault, and corruption of the nature of euery man, &c.","segments":[{"text":"2. Originall sinne is the fault, and corruption of the nature of euery man, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Originall sinne remaineth in God his deere children.","segments":[{"text":"3. Originall sinne remaineth in God his deere children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Concupiscence, euen in the regenerate, is sinne.","segments":[{"text":"4. Concupiscence, euen in the regenerate, is sinne.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. There is Originall sinne.","segments":[{"text":"1. Proposition. There is Originall sinne.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In the holy Scripture we finde of Originall sinne, the cause, the subiect, and the effects: the cause thereof is Adams fall, partly by the subtill suggestions of the deuill, partly through his owne freewill: and the propagation of Adam his corrupted nature vnto his seede and posteritie.","segments":[{"text":"In the holy Scripture we finde of Originall sinne, the cause, the subiect, and the effects: the cause thereof is Adams fall,","proofs":["Romans 5:15","1 Corinthians 15:21"],"refs":[{"printed":"Romans 5:15","osis":["Rom.5.15"]},{"printed":"1 Corinthians 15:21","osis":["1Cor.15.21"]}],"note":null},{"text":"partly by the subtill suggestions of the deuill,","proofs":["Genesis 3:4","2 Corinthians 11:3"],"refs":[{"printed":"Genesis 3:4","osis":["Gen.3.4"]},{"printed":"2 Corinthians 11:3","osis":["2Cor.11.3"]}],"note":null},{"text":"partly through his owne freewill: and the propagation of Adam his corrupted nature vnto his seede and posteritie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Except a man be borne againe, he cannot see the kingdom of God, saith our Sauiour Christ. As by one man sinne entred into the world, and death by sinne, and so death went ouer all men: forasmuch as all men haue sinned, saith S. Paul. As new borne babes desire the sincere milke of the word, that yee may grow thereby, saith S. Peter. And S. Iames, Of his owne will begate he vs with the word of truth, that we should be as the first fruits of his creatures. And the fore-mentioned Apostle Paul againe: You that were dead in trespasses and sinnes, &c. and were by nature the children of wrath, as wel as others. But God, which is rich in mercy, through his great loue wherewith he loued vs, euen when we were dead by sinnes, hath quickned vs together in Christ, &c.","segments":[{"text":"Except a man be borne againe, he cannot see the kingdom of God, saith our Sauiour Christ.","proofs":["John 3:3"],"refs":[{"printed":"John 3:3","osis":["John.3.3"]}],"note":null},{"text":"As by one man sinne entred into the world, and death by sinne, and so death went ouer all men: forasmuch as all men haue sinned, saith S. Paul. As new borne babes desire the sincere milke of the word, that yee may grow thereby, saith S. Peter.","proofs":["1 Peter 2:2"],"refs":[{"printed":"1 Peter 2:2","osis":["1Pet.2.2"]}],"note":null},{"text":"And S. Iames,","proofs":["James 1:18"],"refs":[{"printed":"James 1:18","osis":["Jas.1.18"]}],"note":null},{"text":"Of his owne will begate he vs with the word of truth, that we should be as the first fruits of his creatures. And the fore-mentioned Apostle Paul againe:","proofs":["Ephesians 2:1, 3–4"],"refs":[{"printed":"Ephesians 2:1, 3–4","osis":["Eph.2.1","Eph.2.3-Eph.2.4"]}],"note":null},{"text":"You that were dead in trespasses and sinnes, &c. and were by nature the children of wrath, as wel as others. But God, which is rich in mercy, through his great loue wherewith he loued vs, euen when we were dead by sinnes, hath quickned vs together in Christ, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The subiect thereof, is the olde man, with all his powers, minde, will, and heart. For in the minde there is darkenes, and ignorance of God, and his will: and in the will and heart of man, there is concupiscence, and rebellious affections against the law of God.","segments":[{"text":"The subiect thereof, is the olde man, with all his powers, minde, will, and heart. For in the minde there is darkenes, and ignorance of God, and his will:","proofs":["Matthew 12:34","Romans 8:7","1 Corinthians 2:14","1 John 3:1","5:19–20"],"refs":[{"printed":"Matthew 12:34","osis":["Matt.12.34"]},{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]},{"printed":"1 John 3:1","osis":["1John.3.1"]},{"printed":"5:19–20","osis":["1John.5.19-1John.5.20"]}],"note":null},{"text":"and in the will and heart of man, there is concupiscence, and rebellious affections against the law of God.","proofs":["Matthew 5:29","Acts 7:39","15:9","Romans 1:21","James 1:13–14"],"refs":[{"printed":"Matthew 5:29","osis":["Matt.5.29"]},{"printed":"Acts 7:39","osis":["Acts.7.39"]},{"printed":"15:9","osis":["Acts.15.9"]},{"printed":"Romans 1:21","osis":["Rom.1.21"]},{"printed":"James 1:13–14","osis":["Jas.1.13-Jas.1.14"]}],"note":null}],"items":[]},{"question":"","answer":"And the effects of this Birth, or Originall sinne, are first actuall sinnes, and they both inward, as vngodly affections; and outward, as wicked lookes, prophane speech, and diuelish actions; next, an euill conscience, which bringeth the wrath of God, death, and eternall damnation.","segments":[{"text":"And the effects of this Birth, or Originall sinne, are first actuall sinnes, and they both inward, as vngodly affections; and outward, as wicked lookes, prophane speech, and diuelish actions;","proofs":["Matthew 15:19"],"refs":[{"printed":"Matthew 15:19","osis":["Matt.15.19"]}],"note":null},{"text":"next, an euill conscience,","proofs":["1 John 3:21"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]}],"note":null},{"text":"which bringeth the wrath of God,","proofs":["Romans 1:18","Colossians 3"],"refs":[{"printed":"Romans 1:18","osis":["Rom.1.18"]},{"printed":"Colossians 3","osis":["Col.3"]}],"note":null},{"text":"death,","proofs":["John 8:24","Romans 5:12","James 1:15"],"refs":[{"printed":"John 8:24","osis":["John.8.24"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"James 1:15","osis":["Jas.1.15"]}],"note":null},{"text":"and eternall damnation.","proofs":["Romans 5:18"],"refs":[{"printed":"Romans 5:18","osis":["Rom.5.18"]}],"note":null}],"items":[]},{"question":"","answer":"All churches of God beleeue this, and some in their publike confessions testifie so much.","segments":[{"text":"All churches of God beleeue this, and some in their publike confessions testifie so much.","proofs":[],"refs":[],"note":"Confess. Helvet. 1. ar. 8. & 2. c. 8. Basil. ar. 2. Bohem. c. 4. Gal. ar. 9.11. Belg. ar. 15. August. ar. 1. Saxon. ar. 2."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Thus armed with authoritie, and forces from the word of God, and assisted with the neighbour churches, we offer battell,","segments":[{"text":"Thus armed with authoritie, and forces from the word of God, and assisted with the neighbour churches, we offer battell,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. To the Iewes, Carpocratians, and Familie of Loue, who flatly denie there is any originall sinne.","segments":[{"text":"1. To the Iewes,","proofs":[],"refs":[],"note":"Fr. Laur. à Villa. nin. de forman. S. concion. l. 1. c. 13."},{"text":"Carpocratians,","proofs":[],"refs":[],"note":"Clem. Alex. strom. lib. 3."},{"text":"and Familie of Loue,","proofs":[],"refs":[],"note":"Display in Allens confess."},{"text":"who flatly denie there is any originall sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. To the Papists, which say, that","segments":[{"text":"2. To the Papists, which say, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Originall sinne is of all the least sinne, and lesse then any veniall sinne.","segments":[{"text":"Originall sinne is of all the least sinne, and lesse then any veniall sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Originall sinne is onely the debt of punishment for the sinne of Adam, and not his fault.","segments":[{"text":"Originall sinne is onely the debt of punishment for the sinne of Adam, and not his fault.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Originall sinne is not properly sinne: all this hath Ruardus Tapperus.","segments":[{"text":"Originall sinne is not properly sinne: all this hath Ruardus Tapperus.","proofs":[],"refs":[],"note":"Tapp. tract. de pec. Orig."}],"items":[]},{"question":"","answer":"Such as are infected onely with Originall sinne, are free from all sensible punishment.","segments":[{"text":"Such as are infected onely with Originall sinne, are free from all sensible punishment.","proofs":[],"refs":[],"note":"Th. Aquin. l. 4. dist. 16. q. 1. ar. 2."}],"items":[]},{"question":"","answer":"3. To Florinus and Blastus, who make God the author of sinne.","segments":[{"text":"3. To Florinus and Blastus, who make God the author of sinne.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 8. ex Iren."}],"items":[]},{"question":"","answer":"4. To the Sabbatarians among vs, who teach, that","segments":[{"text":"4. To the Sabbatarians among vs, who teach, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The life of God in Adam before his fall, could not continue without a Sabbath.","segments":[{"text":"The life of God in Adam before his fall, could not continue without a Sabbath.","proofs":[],"refs":[],"note":"Sah. doct. 1. booke, p. 15."}],"items":[]},{"question":"","answer":"The Sabboth was ordained before the fall of Adam, and that not onely to preserue him from falling, but also that being holy and righteous still, he might haue bin preserued in the fauour of God; which D. B. deliuereth in his Sabboth doctrine.","segments":[{"text":"The Sabboth was ordained before the fall of Adam, and that not onely to preserue him from falling,","proofs":[],"refs":[],"note":"Jbid."},{"text":"but also that being holy and righteous still, he might haue bin preserued in the fauour of God;","proofs":[],"refs":[],"note":"Ibid. 2. booke, pag. 182."},{"text":"which D. B. deliuereth in his Sabboth doctrine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. We are also adversaries to the like curiously affected, who enquire.","segments":[{"text":"5. We are also adversaries to the like curiously affected, who enquire.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whether it was Gods will, that Adam should fall?","segments":[{"text":"Whether it was Gods will, that Adam should fall?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whether God enforced our first parents to fall?","segments":[{"text":"Whether God enforced our first parents to fall?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Why God stayed not Adam from falling? &c.","segments":[{"text":"Why God stayed not Adam from falling? &c.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Originall sinne is the fault, and corruption of the nature of euery man, &c.","segments":[{"text":"2. Proposition. Originall sinne is the fault, and corruption of the nature of euery man, &c.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Originall sinne is not the Imitation of Adam his disobedience: For the Scripture speaketh of no such thing; neither doth Gods people so thinke, and some Churches, by their extant Confessions, with vs denie the same: as the Church in France, and the Lowe countries: but it is, partly the Imputation of Adam his disobedience vnto vs, and partly the fault, and corruption of mans nature, as the Churches also acknowledge.","segments":[{"text":"Originall sinne is not the Imitation of Adam his disobedience: For the Scripture speaketh of no such thing; neither doth Gods people so thinke, and some Churches, by their extant Confessions, with vs denie the same: as the Church in France,","proofs":[],"refs":[],"note":"Confess. Gal. ar. 10."},{"text":"and the Lowe countries:","proofs":[],"refs":[],"note":"Confess. Belg. ar. 15."},{"text":"but it is, partly the Imputation of Adam his disobedience vnto vs,","proofs":["Romans 5:12, 16"],"refs":[{"printed":"Romans 5:12, 16","osis":["Rom.5.12","Rom.5.16"]}],"note":"Rom. 5.12, 16. Confess. August. ar. 2. Saxon. ar. 2. Witt. c. 4."},{"text":"and partly the fault, and corruption of mans nature,","proofs":["Romans 3:23","7:18","Ephesians 2:3"],"refs":[{"printed":"Romans 3:23","osis":["Rom.3.23"]},{"printed":"7:18","osis":["Rom.7.18"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"as the Churches also acknowledge.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 8. Gal. ar. 10. Bohem. c. 4. August. ar. 2. Saxon. ar. 2. Wittemb. c. 4."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Aduersaries vnto this truth, are,","segments":[{"text":"Aduersaries vnto this truth, are,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Pelagians, and Familie of Loue, who say that Originall sinne commeth not by propagation, but by Imitation,","segments":[{"text":"The Pelagians,","proofs":[],"refs":[],"note":"August. de pec. meritis, c. 1, 2, 3."},{"text":"and Familie of Loue,","proofs":[],"refs":[],"note":"Display in Allens confess."},{"text":"who say that Originall sinne commeth not by propagation, but by Imitation,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Such as ascribe Originall sinne in no sort vnto man, but either vnto God, as did the Hermogenians, or vnto the deuil, as did the Valentinians.","segments":[{"text":"Such as ascribe Originall sinne in no sort vnto man, but either vnto God, as did the Hermogenians,","proofs":[],"refs":[],"note":"Tertull."},{"text":"or vnto the deuil, as did the Valentinians.","proofs":[],"refs":[],"note":"Augustin."}],"items":[]},{"question":"","answer":"The Manichies, who preached that this sinne is another, and a contrary substance within vs, and proceeded not from our corrupted nature.","segments":[{"text":"The Manichies, who preached that this sinne is another, and a contrary substance within vs, and proceeded not from our corrupted nature.","proofs":[],"refs":[],"note":"August. de haeres."}],"items":[]},{"question":"","answer":"The Appollinarians, who held originall sinne to be from nature.","segments":[{"text":"The Appollinarians, who held originall sinne to be from nature.","proofs":[],"refs":[],"note":"Athan. de incar. Christi."}],"items":[]},{"question":"","answer":"The Papists, who affirme that some persons, and namely the virgine Mary, is free from this Originall sinne sinne.","segments":[{"text":"The Papists, who affirme that some persons, and namely the virgine Mary,","proofs":[],"refs":[],"note":"Concil. Trid. sess. 5. decr. de pec. Orig. Alb. Mag. c. 74. super Euang. Missus est, &c. Paulus de Palacio in Math. c. 11. p. 463."},{"text":"is free from this Originall sinne sinne.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Originall sinne remaineth in God his deere children.","segments":[{"text":"3. Proposition. Originall sinne remaineth in God his deere children.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"I allow not that which I doe; for what I wouid, that doe I not; but what I hate, that doe I, saith S. Paul.","segments":[{"text":"I allow not that which I doe; for what I wouid, that doe I not; but what I hate, that doe I, saith S. Paul.","proofs":["Romans 7:15"],"refs":[{"printed":"Romans 7:15","osis":["Rom.7.15"]}],"note":null}],"items":[]},{"question":"","answer":"The flesh lusteth against the spirit; and the spirit against the flesh: so that yee cannot doe the same things that yee would.","segments":[{"text":"The flesh lusteth against the spirit; and the spirit against the flesh: so that yee cannot doe the same things that yee would.","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"items":[]},{"question":"","answer":"Euery man is tempted, when he is drawen away by his own concupiscence, and is entised.","segments":[{"text":"Euery man is tempted, when he is drawen away by his own concupiscence, and is entised.","proofs":["James 1:14"],"refs":[{"printed":"James 1:14","osis":["Jas.1.14"]}],"note":null}],"items":[]},{"question":"","answer":"Dearely belooued, I beseech you, as strangers, absteine from fleshly lusts, which fight against the soule.","segments":[{"text":"Dearely belooued, I beseech you, as strangers, absteine from fleshly lusts, which fight against the soule.","proofs":["1 Peter 2:11"],"refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null}],"items":[]},{"question":"","answer":"Nothing is more true in the iudgement of Gods people,.","segments":[{"text":"Nothing is more true in the iudgement of Gods people,.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 8. & 2. c. 8. Basil. ar. 2. Gal. ar. 11. Saxon. ar. 11."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"We stand therefore in this point,","segments":[{"text":"We stand therefore in this point,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Against the Papists, who say that Originall sinne was not at all, much lesse remained in the Virgine Mary.","segments":[{"text":"Against the Papists, who say that Originall sinne was not at all, much lesse remained in the Virgine Mary.","proofs":[],"refs":[],"note":"Concil. Basil. sess. 36. Test. Rhem. annot. Rom. 5.14."}],"items":[]},{"question":"","answer":"Against Giselbertus, whose doctrine is, that Baptisme once receiued, there is in the baptized no sinne at al, either originall, or actuall.","segments":[{"text":"Against Giselbertus, whose doctrine is, that Baptisme once receiued, there is in the baptized no sinne at al, either originall, or actuall.","proofs":[],"refs":[],"note":"Giselb. lib. altercat. Synag. & eccles. c. 8."}],"items":[]},{"question":"","answer":"Against the Familie of Loue, who affirme that the elect, and regenerate sinne not.","segments":[{"text":"Against the Familie of Loue, who affirme that the elect, and regenerate sinne not.","proofs":[],"refs":[],"note":"H.N. document. sent. c. 2. § 1. c. 13. § 5."}],"items":[]},{"question":"","answer":"Against the Carpocratians, whereof some boasted themselues to be euery way as innocent as our Sauiour Christ..","segments":[{"text":"Against the Carpocratians, whereof some boasted themselues to be euery way as innocent as our Sauiour Christ..","proofs":[],"refs":[],"note":"Iren. l. c. 24."}],"items":[]},{"question":"","answer":"Against the Adamites both old and newe, who said they were in so good a state as Adam was before his fall, therefore without originall sinne.","segments":[{"text":"Against the Adamites both old","proofs":[],"refs":[],"note":"Epiphan."},{"text":"and newe,","proofs":[],"refs":[],"note":"Aeneas Sylv. hist. Bohem. c. 41."},{"text":"who said they were in so good a state as Adam was before his fall, therefore without originall sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Against the Begadores in Almaigne, affirming they were impeccable, and had attained vnto the very top, and pitch of perfection, in vertue, and godlines.","segments":[{"text":"Against the Begadores in Almaigne, affirming they were impeccable, and had attained vnto the very top, and pitch of perfection, in vertue, and godlines.","proofs":[],"refs":[],"note":"Carcauza, summā Concil."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. Concupiscence, euen in the regenerate, is sinne.","segments":[{"text":"4. Proposition. Concupiscence, euen in the regenerate, is sinne.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Concupiscence in whomsoeuer, lusteth against the Spirit, fighteth against both the soule, and the lawe of the minde, and therefore (but that there is no condemnation to them which are in Christ Iesus, it bringeth death, and damnation.","segments":[{"text":"Concupiscence in whomsoeuer, lusteth against the Spirit,","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"fighteth against both the soule,","proofs":["1 Peter 2:11"],"refs":[{"printed":"1 Peter 2:11","osis":["1Pet.2.11"]}],"note":null},{"text":"and the lawe of the minde,","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"and therefore (but that there is no condemnation to them which are in Christ Iesus,","proofs":["Romans 8:1"],"refs":[{"printed":"Romans 8:1","osis":["Rom.8.1"]}],"note":null},{"text":"it bringeth death, and damnation.","proofs":["Galatians 5:17, 21","James 1:14–15"],"refs":[{"printed":"Galatians 5:17, 21","osis":["Gal.5.17","Gal.5.21"]},{"printed":"James 1:14–15","osis":["Jas.1.14-Jas.1.15"]}],"note":null}],"items":[]},{"question":"","answer":"Mortifie therefore your members, which are vpon earth (saith S. Paul vnto the Colossians) fornication, vncleanes, the inordinate affection, euill concupiscence &c. for the which things sake, the wrath of God commeth on the children of disobedience.","segments":[{"text":"Mortifie therefore your members, which are vpon earth (saith S. Paul","proofs":["Colossians 3:5"],"refs":[{"printed":"Colossians 3:5","osis":["Col.3.5"]}],"note":null},{"text":"vnto the Colossians) fornication, vncleanes, the inordinate affection, euill concupiscence &c. for the which things sake, the wrath of God commeth on the children of disobedience.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And vnto all Christians, S. Peter, I beseech you, as strangers, abstaine from fleshly lusts.","segments":[{"text":"And vnto all Christians, S. Peter, I beseech you, as strangers, abstaine from fleshly lusts.","proofs":["1 Peter 3:11"],"refs":[{"printed":"1 Peter 3:11","osis":["1Pet.3.11"]}],"note":null}],"items":[]},{"question":"","answer":"To the same purpose is both the doctrine, and Confessions of Gods people.","segments":[{"text":"To the same purpose is both the doctrine, and Confessions of Gods people.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 9. Saxon. ar. 2.10."}],"items":[]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore wee mislike their opinions, as vnsound, which say that cōcupiscēce either is no sinne at all; or but a veniall sin, the former was an assertion of the Pelagians, and is of the Papists: that latter was one of Glouers errors.","segments":[{"text":"Therefore wee mislike their opinions, as vnsound, which say that cōcupiscēce either is no sinne at all; or but a veniall sin, the former was an assertion of the Pelagians,","proofs":[],"refs":[],"note":"Confess. Aug. ar. 2."},{"text":"and is of the Papists: that latter was one of Glouers errors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Francis, the Monke of Colen counted concupiscence no sin, but said it was as naturall, and so no more offensiue before God, for man to lust, then for the Sunne to keepe his course.","segments":[{"text":"Francis, the Monke of Colen counted concupiscence no sin, but said it was as naturall, and so no more offensiue before God, for man to lust, then for the Sunne to keepe his course.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Petrus Lombardus saith, that Concupiscence afore Baptisme is both a punishment, and a sinne, but after Baptisme is no sinne, but onely a punishment.","segments":[{"text":"Petrus Lombardus saith, that Concupiscence afore Baptisme is both a punishment, and a sinne, but after Baptisme is no sinne, but onely a punishment.","proofs":[],"refs":[],"note":"Lomb. l. 2. dist. 32."}],"items":[]},{"question":"","answer":"The Church of Rome, both teacheth that the power of lusting is not, but the vse of wicked concupiscence, is euill, and numbred amongst most greiuous sinnes; and decreeth how, Concupiscence is not sinne, but proceedeth from sinne, and inclineth vnto sinne.","segments":[{"text":"The Church of Rome, both teacheth that the power of lusting is not, but the vse of wicked concupiscence, is euill, and numbred amongst most greiuous sinnes;","proofs":[],"refs":[],"note":"Catech. Trid. praecep. 9."},{"text":"and decreeth how, Concupiscence is not sinne, but proceedeth from sinne, and inclineth vnto sinne.","proofs":[],"refs":[],"note":"Concil. Trid. ses. S. decreto de pec. Orig."}],"items":[]},{"question":"","answer":"Glouer, the Brownist said that the intemperate affections of the mind, issuing from Concupiscence, are but veniall sinnes.","segments":[{"text":"Glouer, the Brownist said that the intemperate affections of the mind, issuing from Concupiscence, are but veniall sinnes.","proofs":[],"refs":[],"note":"Bred. detect. p. 69.119."}],"items":[]}]}]}],"text":null},{"number":10,"title":"Of Freewill","part":null,"questions":[],"paragraphs":["10.1"],"clauses":[],"items":[{"question":"","answer":"The condition of man, after the fall of Adam is such that he cannot turne, and prepare himselfe by his owne naturall strength, and good workes, to faith, and calling vpon God, wherefore we haue no power to doe good workes pleasant, and acceptable to God, without the grace of God preuenting vs, that we may haue a good will, and working with vs when we haue that good will.","segments":[{"text":"The condition of man, after the fall of Adam is such that he cannot turne, and prepare himselfe by his owne naturall strength, and good workes, to faith, and calling vpon God, wherefore we haue no power to doe good workes pleasant, and acceptable to God, without the grace of God preuenting vs, that we may haue a good will, and working with vs when we haue that good will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Man of his owne strength, many doe outward, and euil workes, before he is regenerate.","segments":[{"text":"1. Man of his owne strength, many doe outward, and euil workes, before he is regenerate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Man cannot doe any worke that good is, and godly, being not yet regenerate.","segments":[{"text":"2. Man cannot doe any worke that good is, and godly, being not yet regenerate.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Man may performe, and doe good workes, when he is preuented by the grace of Christ, and renued by the holy Ghost.","segments":[{"text":"3. Man may performe, and doe good workes, when he is preuented by the grace of Christ, and renued by the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Man of his owne strength may doe outward, and euill workes, before he is regenerate.","segments":[{"text":"1. Proposition. Man of his owne strength may doe outward, and euill workes, before he is regenerate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee denie not, that man, not yet regenerate, hath free will to doe the workes of nature, for the preseruation of the body, and bodily estate, which thing had, and haue the bruite beastes, and prophane Gentiles, as it is also well observed in our neighbour churches: Besides man hath free will to performe the workes of Satan, both in thinking, willing, and doing that which euill is. For the imaginations of the thoughts of mans heart are onely euill continually; euill, euen from his youth. A truth confessed by our brethren.","segments":[{"text":"Wee denie not, that man, not yet regenerate, hath free will to doe the workes of nature, for the preseruation of the body, and bodily estate, which thing had, and haue the bruite beastes, and prophane Gentiles, as it is also well observed in our neighbour churches:","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 9. Aug. ar. 28. Saxon. ar. 3.4.7."},{"text":"Besides man hath free will to performe the workes of Satan, both in thinking, willing, and doing that which euill is. For the imaginations of the thoughts of mans heart are onely euill continually;","proofs":["Genesis 6:5"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"euill, euen from his youth.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 9. & 1. ar. 9. Bohem. c. 4."},{"text":"A truth confessed by our brethren.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"A false perswasion is it therefore, that man hath no power to moue either his body so much as vnto outward things, as Laur. Valla dreamed, or his minde vnto sinne, as the Manichies maintained, affirming how man is not voluntarily brought, but necessarily driuen vnto sinne.","segments":[{"text":"A false perswasion is it therefore, that man hath no power to moue either his body so much as vnto outward things, as Laur. Valla dreamed,","proofs":[],"refs":[],"note":"Simon Pauli meth. par. 2. de lib. Ar."},{"text":"or his minde vnto sinne, as the Manichies maintained, affirming how man is not voluntarily brought, but necessarily driuen vnto sinne.","proofs":[],"refs":[],"note":"August. epist. 28."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Man cannot doe any worke that good is, and godly, beeing not as yet regenerate.","segments":[{"text":"2. Proposition. Man cannot doe any worke that good is, and godly, beeing not as yet regenerate.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The profe from Gods word.","segments":[{"text":"The profe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The wisedome of the flesh is enimitie against God: for it is not subiect to the Law of God, neither indeede can be. They that are in the flesh cannot please God.","segments":[{"text":"The wisedome of the flesh is enimitie against God: for it is not subiect to the Law of God, neither indeede can be. They that are in the flesh cannot please God.","proofs":["Romans 8:7–8"],"refs":[{"printed":"Romans 8:7–8","osis":["Rom.8.7-Rom.8.8"]}],"note":null}],"items":[]},{"question":"","answer":"The naturnll man perceiueth not the things of the spirit of God; for they are foolishnes vnto him, neither can he know them, because they are spiritually discerned.","segments":[{"text":"The naturnll man perceiueth not the things of the spirit of God; for they are foolishnes vnto him, neither can he know them, because they are spiritually discerned.","proofs":["1 Corinthians 2:14"],"refs":[{"printed":"1 Corinthians 2:14","osis":["1Cor.2.14"]}],"note":null}],"items":[]},{"question":"","answer":"No man can saie that Iesus is the Lord, but by the holy Ghost.","segments":[{"text":"No man can saie that Iesus is the Lord, but by the holy Ghost.","proofs":["1 Corinthians 12:3"],"refs":[{"printed":"1 Corinthians 12:3","osis":["1Cor.12.3"]}],"note":null}],"items":[]},{"question":"","answer":"Wee are not sufficient of our selues to thinke any thing, as of our selues, but our sufficiencie is from God.","segments":[{"text":"Wee are not sufficient of our selues to thinke any thing, as of our selues, but our sufficiencie is from God.","proofs":["2 Corinthians 3:5"],"refs":[{"printed":"2 Corinthians 3:5","osis":["2Cor.3.5"]}],"note":null}],"items":[]},{"question":"","answer":"Without mee ye can doe nothing, saith our Sauiour Christ.","segments":[{"text":"Without mee ye can doe nothing, saith our Sauiour Christ.","proofs":["John 15:5"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"items":[]},{"question":"","answer":"Which is the confession of the godly reformed.","segments":[{"text":"Which is the confession of the godly reformed.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 9. & 2. c. 9. Basil. ar. 2. Bohem. c. 4. Aug. ar. 18. Belg. ar. 14."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Adversaries vnto this truth are all such as hold, that naturally there is Free will in vs, and that vnto the best things. So thought the Pharisies, the Sadduceis, the Pelagians, and the Donatists: and the same affirme the Anabaptists, and Papists. For say the Papists,","segments":[{"text":"Adversaries vnto this truth are all such as hold, that naturally there is Free will in vs, and that vnto the best things. So thought the Pharisies, the Sadduceis, the Pelagians,","proofs":[],"refs":[],"note":"August. de pec. mer. l. 3."},{"text":"and the Donatists:","proofs":[],"refs":[],"note":"Jdem contra Pelil. cap. 19."},{"text":"and the same affirme the Anabaptists,","proofs":[],"refs":[],"note":"Zuing. contra Catabap."},{"text":"and Papists. For say the Papists,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Man, by the force & power of nature, may loue God, aboue all things.","segments":[{"text":"Man, by the force & power of nature, may loue God, aboue all things.","proofs":[],"refs":[],"note":"Gab. Biel 3. sent. dist. 37."}],"items":[]},{"question":"","answer":"Man hath free will to performe euen spirituall and heauenly things.","segments":[{"text":"Man hath free will to performe euen spirituall and heauenly things.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. cap. 1."}],"items":[]},{"question":"","answer":"Men beleeue not but of their owne free will. It is in a mans free will to beleeue, or not to beleeue, to obey, or disobey the Gospell of truth preached.","segments":[{"text":"Men beleeue not but of their owne free will.","proofs":[],"refs":[],"note":"Test. Rhem. an. Matth. 20.16."},{"text":"It is in a mans free will to beleeue, or not to beleeue, to obey, or disobey the Gospell of truth preached.","proofs":[],"refs":[],"note":"Ibid. annot. marg. p. 408."}],"items":[]},{"question":"","answer":"The Catholike (popish) religion teacheth freewill.","segments":[{"text":"The Catholike (popish) religion teacheth freewill.","proofs":[],"refs":[],"note":"Hills quart. 13. reas."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Man may performe, and doe good workes, when hee is preuented by the grace of Christ, and renued by the holy Ghost.","segments":[{"text":"3. Proposition. Man may performe, and doe good workes, when hee is preuented by the grace of Christ, and renued by the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In a man preuented by the grace of Christ, and regenerate by the holy Spirit, both the vnderstanding is enlightened▪ so that he knoweth the secrets and will of God; and the minde and the minde is altogether changed, and bodie enabled to doe good workes.","segments":[{"text":"In a man preuented by the grace of Christ, and regenerate by the holy Spirit, both the vnderstanding is enlightened▪ so that he knoweth the secrets and will of God; and the minde and the minde is altogether changed, and bodie enabled to doe good workes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"To this purpose the Sriptures are plentifull.","segments":[{"text":"To this purpose the Sriptures are plentifull.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I will put my lawe in their inward parts, and write it in their hearts.","segments":[{"text":"I will put my lawe in their inward parts, and write it in their hearts.","proofs":["Jeremiah 31:33"],"refs":[{"printed":"Jeremiah 31:33","osis":["Jer.31.33"]}],"note":null}],"items":[]},{"question":"","answer":"No man knoweth the Father, but the Son, and he to whome the Sonne will reuiele him.","segments":[{"text":"No man knoweth the Father, but the Son, and he to whome the Sonne will reuiele him.","proofs":["Matthew 11:27","Luke 10:22"],"refs":[{"printed":"Matthew 11:27","osis":["Matt.11.27"]},{"printed":"Luke 10:22","osis":["Luke.10.22"]}],"note":null}],"items":[]},{"question":"","answer":"Blessed art thou, Simon, the sonne of Ionas, for flesh and blood hath not revelled it vnto thee, but my Father, which is in heauen.","segments":[{"text":"Blessed art thou, Simon, the sonne of Ionas, for flesh and blood hath not revelled it vnto thee, but my Father, which is in heauen.","proofs":["Matthew 16:17"],"refs":[{"printed":"Matthew 16:17","osis":["Matt.16.17"]}],"note":null}],"items":[]},{"question":"","answer":"No man can say that Iesus is the Lord, but by the holy Ghost.","segments":[{"text":"No man can say that Iesus is the Lord, but by the holy Ghost.","proofs":["1 Corinthians 12:3"],"refs":[{"printed":"1 Corinthians 12:3","osis":["1Cor.12.3"]}],"note":null}],"items":[]},{"question":"","answer":"To one is giuen by the spirit, the word of wisedome; and to another the word of knowledge, by the same spirit, and to another faith, by the same spirit; and to another the gifts of healing, by the same spirit; and to another the operations of great workes; and to another prophecie; and to another, the discerning of spirits; and to another, diuersities of tongues, and to an other, the interpretation of tongues &c..","segments":[{"text":"To one is giuen by the spirit, the word of wisedome; and to another the word of knowledge, by the same spirit, and to another faith, by the same spirit; and to another the gifts of healing, by the same spirit; and to another the operations of great workes; and to another prophecie; and to another, the discerning of spirits; and to another, diuersities of tongues, and to an other, the interpretation of tongues &c..","proofs":["1 Corinthians 12:8"],"refs":[{"printed":"1 Corinthians 12:8","osis":["1Cor.12.8"]}],"note":null}],"items":[]},{"question":"","answer":"God he purifieth mans hearts,; worketh in vs both the will, and the deed; the spirit helpeth our infirmities; for we know not what to pray as wee ought, &c. Such were some of you, but yee are washed, but yee are sanctified, but ye are iustified in the name of the Lord Iesus, and by the spirit of our God.","segments":[{"text":"God he purifieth mans hearts,;","proofs":["Acts 15:9"],"refs":[{"printed":"Acts 15:9","osis":["Acts.15.9"]}],"note":null},{"text":"worketh in vs both the will, and the deed;","proofs":["Philippians 2:13"],"refs":[{"printed":"Philippians 2:13","osis":["Phil.2.13"]}],"note":null},{"text":"the spirit helpeth our infirmities; for we know not what to pray as wee ought, &c.","proofs":["Romans 8:26"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]}],"note":null},{"text":"Such were some of you, but yee are washed, but yee are sanctified, but ye are iustified in the name of the Lord Iesus, and by the spirit of our God.","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"items":[]},{"question":"","answer":"Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake.","segments":[{"text":"Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake.","proofs":["Philippians 1:29"],"refs":[{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null}],"items":[]},{"question":"","answer":"And this doe the Churches of God beleeue, and confesse.","segments":[{"text":"And this doe the Churches of God beleeue, and confesse.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 9. Aug. ar. 18. Bohem. c. 4. Saxon. ar. 4."}],"items":[]}]}]}],"text":null},{"number":11,"title":"Of the iustification of man","part":null,"questions":[],"paragraphs":["11.1"],"clauses":[],"items":[{"question":"","answer":"We are accounted righteous before God, only for the merit of our Lord, and Sauiour Iesus Christ by faith, and not for our owne workes, or deseruings.","segments":[{"text":"We are accounted righteous before God, only for the merit of our Lord, and Sauiour Iesus Christ by faith, and not for our owne workes, or deseruings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wherefore that we are iustified by Faith onely is a most wholesome doctrine, and very full of comfort, &c.","segments":[{"text":"Wherefore that we are iustified by Faith onely is a most wholesome doctrine, and very full of comfort, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Onely for the merit our Lord and Sauiour Christ are we accounted righteous before God.","segments":[{"text":"1. Onely for the merit our Lord and Sauiour Christ are we accounted righteous before God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Onely by Faith are we accounted righteous before God.","segments":[{"text":"2. Onely by Faith are we accounted righteous before God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Not for our owne workes, or deseruings are we accounted righteous before God.","segments":[{"text":"3. Not for our owne workes, or deseruings are we accounted righteous before God.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Onely for the merit of our Lord, and Sauiour Christ, we are accounted righteous before God.","segments":[{"text":"1. Proposition. Onely for the merit of our Lord, and Sauiour Christ, we are accounted righteous before God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"By Christ his blood onely wee are cleansed.","segments":[{"text":"By Christ his blood onely wee are cleansed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hee is the Lambe of God, which taketh away the sinne of the world.","segments":[{"text":"Hee is the Lambe of God, which taketh away the sinne of the world.","proofs":["John 1:29"],"refs":[{"printed":"John 1:29","osis":["John.1.29"]}],"note":null}],"items":[]},{"question":"","answer":"Wee are iustified freely by his grace, through the redemption that is in Christ Iesus.","segments":[{"text":"Wee are iustified freely by his grace, through the redemption that is in Christ Iesus.","proofs":["Romans 3:24"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]}],"note":null}],"items":[]},{"question":"","answer":"Wee are bought with a price, euen with the pretious blood of Christ, the lambe vndefiled and without spot; which cleanseth vs from all sinne.","segments":[{"text":"Wee are bought with a price,","proofs":["1 Corinthians 6:20"],"refs":[{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"euen with the pretious blood of Christ, the lambe vndefiled and without spot;","proofs":["1 Peter 1:19"],"refs":[{"printed":"1 Peter 1:19","osis":["1Pet.1.19"]}],"note":null},{"text":"which cleanseth vs from all sinne.","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":null}],"items":[]},{"question":"","answer":"By his onely righteousnes, wee are iustified.","segments":[{"text":"By his onely righteousnes, wee are iustified.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By the obedience of one many be made righteous.","segments":[{"text":"By the obedience of one many be made righteous.","proofs":["Romans 5:19"],"refs":[{"printed":"Romans 5:19","osis":["Rom.5.19"]}],"note":null}],"items":[]},{"question":"","answer":"Christ is the ende of the Lawe for righteousnesse vnto euery one that beleeueth. He of God is made vnto vs wisdome, and righteousnesse, and sanctification, and redemption: and wee are made the righteousnes of God in him. And therefore from heauen we looke for the Sauiour, euen the Lord Iesus Christ.","segments":[{"text":"Christ is the ende of the Lawe for righteousnesse vnto euery one that beleeueth.","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":"Ibid. 10.4."},{"text":"He of God is made vnto vs wisdome, and righteousnesse, and sanctification, and redemption:","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null},{"text":"and wee are made the righteousnes of God in him.","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"And therefore from heauen we looke for the Sauiour, euen the Lord Iesus Christ.","proofs":["Philippians 3:20"],"refs":[{"printed":"Philippians 3:20","osis":["Phil.3.20"]}],"note":null}],"items":[]},{"question":"","answer":"And this is the faith, and Confession of all Churches reformed.","segments":[{"text":"And this is the faith, and Confession of all Churches reformed.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 15. Bohe. c. 6. Gal. ar. 12. Belg. ar. 22. August. ar. 4. Wittemb. ar. 5. Sucvica. c. 3."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth is neither beleeued, nor acknowledged","segments":[{"text":"This truth is neither beleeued, nor acknowledged","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the Atheists, who are neither perswaded of the life to come, nor vnderstand the mysteries of mans saluation through the merits of Christ.","segments":[{"text":"Of the Atheists, who are neither perswaded of the life to come, nor vnderstand the mysteries of mans saluation through the merits of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor of the Pharise is, and their followers, who thinke that by ciuill, and externall righteousnes we are iustified before God.","segments":[{"text":"Nor of the Pharise is, and their followers, who thinke that by ciuill, and externall righteousnes we are iustified before God.","proofs":["Matthew 5:20"],"refs":[{"printed":"Matthew 5:20","osis":["Matt.5.20"]}],"note":null}],"items":[]},{"question":"","answer":"Nor of Matthewe Hamant; who held that man is iustified by Gods meere mercie without respect vnto the merits of Christ.","segments":[{"text":"Nor of Matthewe Hamant; who held that man is iustified by Gods meere mercie without respect vnto the merits of","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."},{"text":"Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor of Galeotus Martius, which was of opinion, that all nations, and persons whosoeuer liuing according to the rules of nature, should be saued, and inherit euerlasting happines.","segments":[{"text":"Nor of Galeotus Martius, which was of opinion, that all nations, and persons whosoeuer liuing according to the rules of nature, should be saued, and inherit euerlasting happines.","proofs":[],"refs":[],"note":"P. Iovius eleg. doct. vir. p. 97."}],"items":[]},{"question":"","answer":"Nor of the Turkes, who think that so many as either goe on pilgrimage vnto Mecha, or doe kisse the sepulchre of Mahomet, are iustified before God, and thereby doe obtaine remission of their sinnes.","segments":[{"text":"Nor of the Turkes, who think that so many as either goe on pilgrimage vnto Mecha, or doe kisse the sepulchre of Mahomet, are iustified before God, and thereby doe obtaine remission of their sinnes.","proofs":[],"refs":[],"note":"Lonic. Tur. hist. Com. 1. l. 2. par. 2. c. 14.15.18."}],"items":[]},{"question":"","answer":"Nor of the Familie of Loue: who teach by the shedding of Christ his blood, is meant the spreading of the Spirit in our heartes.","segments":[{"text":"Nor of the Familie of Loue: who teach by the shedding of Christ his blood, is meant the spreading of the Spirit in our heartes.","proofs":[],"refs":[],"note":"Display, in Allens confess."}],"items":[]},{"question":"","answer":"Nor of the Papists, whose doctrine is, that","segments":[{"text":"Nor of the Papists, whose doctrine is, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Though Christ hath suffered for all men in generall: yet not onely each man must suffer for his owne part in particular: but also that the workes of one man may satisfie for another.","segments":[{"text":"1. Though Christ hath suffered for all men in generall: yet not onely each man must suffer for his owne part in particular:","proofs":[],"refs":[],"note":"Test. Rhem. an. Rom. 8.17."},{"text":"but also that the workes of one man may satisfie for another.","proofs":[],"refs":[],"note":"Ibid. an. Col. 1.24."}],"items":[]},{"question":"","answer":"2. They teach next, that sinnes veniall are done away, and purged by prayer, Almes-deedes, by the worthy receiuing of the blessed Sacrament of the Altar; by taking of holy water; knocking vpon the breast with holy meditation, the Bishops blessing, and such like, by holy water, and such ceremonies, sacred ceremonies. as Confiteor, tundo, conspergor, conteror, oro, Signor, edo, dono, per haec venialia pono: that is: I am confest vnto the preist, I knock mine heart and breast with fist; With holy water I am besprent, And with contrition all yrent; I pray to God, and heauenly host, I crosse my forehead at euery post; I eate my Sauiour in the bread; I deale my deale when I am dead. And doing so, I know I may, My veniall sinnes soone put away.","segments":[{"text":"2. They teach next, that sinnes veniall are done away, and purged by prayer, Almes-deedes, by the worthy receiuing of the blessed Sacrament of the Altar; by taking of holy water; knocking vpon the breast with holy meditation, the Bishops blessing, and such like,","proofs":[],"refs":[],"note":"Vaux catech. c 4."},{"text":"by holy water, and such ceremonies,","proofs":[],"refs":[],"note":"Test. Rhem. an. Joh. 13.10."},{"text":"sacred ceremonies.","proofs":[],"refs":[],"note":"Test. Rhem. an. marg. p. 258."},{"text":"as Confiteor, tundo, conspergor, conteror, oro, Signor, edo, dono, per haec venialia pono: that is: I am confest vnto the preist, I knock mine heart and breast with fist; With holy water I am besprent, And with contrition all yrent; I pray to God, and heauenly host, I crosse my forehead at euery post; I eate my Sauiour in the bread; I deale my deale when I am dead. And doing so, I know I may, My veniall sinnes soone put away.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And sinnes mortall, not by the merits of Christ onely, but many waies besides are clensed, thinke the said Papists, as By the mirits of dead Saints, namely of S. Mary the virgine: Threnosa compassio dulcissimae Dei Matris Perducat nos ad gaudiasummi Dei Patris. The pittifull compassion of Gods best pleasing mother, Bring vs to the ioyes of God the soueraigne father.","segments":[{"text":"And sinnes mortall, not by the merits of Christ onely, but many waies besides are clensed, thinke the said Papists, as By the mirits of dead Saints, namely of S. Mary the virgine: Threnosa compassio dulcissimae Dei Matris Perducat nos ad gaudiasummi Dei Patris. The pittifull compassion of Gods best pleasing mother, Bring vs to the ioyes of God the soueraigne father.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And of Thomas Becket, Tu per Thomae sanguinem, quem pro te impendit, Fac nos Christe soandere, quo Thomas ascendit. By the Blood of Thomas, which he for the expended, Make vs Christ, to climbe vp, where Thomas ascended.","segments":[{"text":"And of Thomas Becket, Tu per Thomae sanguinem, quem pro te impendit, Fac nos Christe soandere, quo Thomas ascendit. By the Blood of Thomas, which he for the expended, Make vs Christ, to climbe vp, where Thomas ascended.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By Agnos Deis, whereof they say: Peccatum frangit, vt Christi sanguis, & angit. It breaketh sinn, and doeth good, As well as Christ his pretious blood.","segments":[{"text":"By Agnos Deis, whereof they say: Peccatum frangit, vt Christi sanguis, & angit. It breaketh sinn, and doeth good, As well as Christ his pretious blood.","proofs":[],"refs":[],"note":"Cerem. lib. 2 tit. 7."}],"items":[]},{"question":"","answer":"By reading certaine parcels of Scripture, according to their vulgars.","segments":[{"text":"By reading certaine parcels of Scripture, according to their vulgars.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Per Euangelica dicta, Deleantur nostra delicta. Through the sayings and wordes, euangelicall, Our sinnes blot out and vices all.","segments":[{"text":"Per Euangelica dicta, Deleantur nostra delicta.","proofs":[],"refs":[],"note":"Breviar. secundum Sarum"},{"text":"Through the sayings and wordes, euangelicall, Our sinnes blot out and vices all.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Onely by Faith are we accounted righteous before God.","segments":[{"text":"2. Proposition. Onely by Faith are we accounted righteous before God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Onely beleeue, all that beleeue in Christ, shall receiue remission of sinnes: frō all things, from which ye could not be iustified by the law of Moses, by Christ euery one that beleeueth is iustified.","segments":[{"text":"Onely beleeue,","proofs":["Mark 5:36"],"refs":[{"printed":"Mark 5:36","osis":["Mark.5.36"]}],"note":null},{"text":"all that beleeue in Christ, shall receiue remission of sinnes:","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null},{"text":"frō all things, from which ye could not be iustified by the law of Moses, by Christ euery one that beleeueth is iustified.","proofs":["Acts 13:39"],"refs":[{"printed":"Acts 13:39","osis":["Acts.13.39"]}],"note":null}],"items":[]},{"question":"","answer":"The Gospel is the power of God vnto saluation to euery one that beleeueth.","segments":[{"text":"The Gospel is the power of God vnto saluation to euery one that beleeueth.","proofs":["Romans 1:16"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]}],"note":null}],"items":[]},{"question":"","answer":"To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse, Christ is the ende of the law for righteousnesse, to euery one that beleueth.","segments":[{"text":"To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse,","proofs":["Romans 4:5"],"refs":[{"printed":"Romans 4:5","osis":["Rom.4.5"]}],"note":null},{"text":"Christ is the ende of the law for righteousnesse, to euery one that beleueth.","proofs":["Romans 10:4"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":null}],"items":[]},{"question":"","answer":"Knowe that a man is not iustified by the workes of the law, but by the faith of Iesus Christ, &c.","segments":[{"text":"Knowe that a man is not iustified by the workes of the law, but by the faith of Iesus Christ, &c.","proofs":["Galatians 2:16"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]}],"note":null}],"items":[]},{"question":"","answer":"God would iustifie the Gentiles through faith, &c. They which be of faith, are blessed with faith full Abraham.","segments":[{"text":"God would iustifie the Gentiles through faith, &c. They which be of faith, are blessed with faith full Abraham.","proofs":["Galatians 3:8–9"],"refs":[{"printed":"Galatians 3:8–9","osis":["Gal.3.8-Gal.3.9"]}],"note":null}],"items":[]},{"question":"","answer":"By grace are ye saued, through faith, and that not of your selues","segments":[{"text":"By grace are ye saued, through faith, and that not of your selues","proofs":["Ephesians 2:8"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":null}],"items":[]},{"question":"","answer":"Yea, doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to be doung, that I might winne Christ; and might be founde in him, not hauing mine owne righteousnesse, which is of the Lawe, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith.","segments":[{"text":"Yea, doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to be doung, that I might winne Christ; and might be founde in him, not hauing mine owne righteousnesse, which is of the Lawe, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith.","proofs":["Philippians 3:8–9"],"refs":[{"printed":"Philippians 3:8–9","osis":["Phil.3.8-Phil.3.9"]}],"note":null}],"items":[]},{"question":"","answer":"The Cburches of Christ by their publike confessions giue testimonie vnto this truth.","segments":[{"text":"The Cburches of Christ by their publike confessions giue testimonie vnto this truth.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 16. Basil. ar. 8. Bohem. c. 6, 7. Gal. ar. 20. Belg. ar. 22. August. ar. 4. Saxon. ar. 3.8. Wittemb. ar. 4. Suev. cap. 3."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Pertakers of the prophet, and sweetens of this doctrine are, not they which be altogether ignorant of this mysterie.","segments":[{"text":"","proofs":["Matthew 27:24"],"refs":[{"printed":"Matthew 27:24","osis":["Matt.27.24"]}],"note":null},{"text":"Pertakers of the prophet, and sweetens of this doctrine are, not they which be altogether ignorant of this mysterie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor they who knowe the same, but applie it not to their owne soules, and consciences, but altogether despise the same, as did Pilate, in condemning Christ; Herod, in killing Iames; Agrippa, in not defending Paul; the Iewes in, persecuting the Apostles: and doe the Deuills, and many vngodly persons, Tyrans, false Christians, and Apostataes.","segments":[{"text":"Nor they who knowe the same, but applie it not to their owne soules, and consciences, but altogether despise the same, as did Pilate, in condemning Christ; Herod, in killing Iames;","proofs":["Acts 12:1"],"refs":[{"printed":"Acts 12:1","osis":["Acts.12.1"]}],"note":null},{"text":"Agrippa, in not defending Paul;","proofs":["Acts 26:26"],"refs":[{"printed":"Acts 26:26","osis":["Acts.26.26"]}],"note":null},{"text":"the Iewes in, persecuting the Apostles: and doe the Deuills,","proofs":["James 2:19"],"refs":[{"printed":"James 2:19","osis":["Jas.2.19"]}],"note":null},{"text":"and many vngodly persons, Tyrans, false Christians, and Apostataes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor they which teach not a sure confidence in Iesus Christ, but an historicall knowledge of him, as the Papists.","segments":[{"text":"Nor they which teach not a sure confidence in Iesus Christ, but an historicall knowledge of him, as the Papists.","proofs":[],"refs":[],"note":"Canis. catech. c. 1. Vaux catec. c. 1. Test. Rhem. an. Rom. 4.14. 1. Tim. 3.15."}],"items":[]},{"question":"","answer":"Nor they which hold that all and euery man is to remaine doubtfull, whether he shall be saued or no, as doe the same Papists.","segments":[{"text":"Nor they which hold that all and euery man is to remaine doubtfull, whether he shall be saued or no, as doe the same Papists.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. cap. 9. Test. Rhem. an. Rom. 5.1."}],"items":[]},{"question":"","answer":"Nor they which teach that man is iustified,","segments":[{"text":"Nor they which teach that man is iustified,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Either by workes, without faith, as did the false Apostles in Asia, and do the Turkes, and Anabaptists.","segments":[{"text":"Either by workes, without faith, as did the false Apostles in Asia,","proofs":["2 Timothy 1"],"refs":[{"printed":"2 Timothy 1","osis":["2Tim.1"]}],"note":null},{"text":"and do the Turkes, and Anabaptists.","proofs":[],"refs":[],"note":"Bale myst. of iniquit. p. 53."}],"items":[]},{"question":"","answer":"Or by faith, and workes, as both the Pseudapostles at Hierusalem, the Ebionites, and the Papists, with the Russians.","segments":[{"text":"Or by faith, and workes, as both the Pseudapostles at Hierusalem,","proofs":["Acts 15:1"],"refs":[{"printed":"Acts 15:1","osis":["Acts.15.1"]}],"note":null},{"text":"the Ebionites,","proofs":[],"refs":[],"note":"Euseb. l. 3. c. 24."},{"text":"and the Papists,","proofs":[],"refs":[],"note":"Test. Rhem. an. Luke. 7. marg. Luk. 10.28. Ioh. 3.18. Iames 2.26."},{"text":"with the Russians.","proofs":[],"refs":[],"note":"Russie Comm. weale. cap. 23."}],"items":[]},{"question":"","answer":"Or neither by faith, nor workes, as they which contemne both faith in Christ Iesus, and good workes too, hoping yet to be saued, as they carnally secure worldlings.","segments":[{"text":"Or neither by faith, nor workes, as they which contemne both faith in Christ Iesus, and good workes too, hoping yet to be saued, as they carnally secure worldlings.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Neither shall they be partakers of the sweetnes of this truth, which say that for Christians to trust onely by Christ his passion, or by Faith onely to be saued, is a breach of the first commandement, as Vaux, is the doctrine of Deuills, as Frier Lawrence a Villanicentia; and the doctrine of Simon Magus, as do the Rhemists.","segments":[{"text":"Neither shall they be partakers of the sweetnes of this truth, which say that for Christians to trust onely by Christ his passion, or by Faith onely to be saued, is a breach of the first commandement, as Vaux,","proofs":[],"refs":[],"note":"Catech. c. 3."},{"text":"is the doctrine of Deuills, as Frier Lawrence a Villanicentia;","proofs":[],"refs":[],"note":"De fo•atu•. S. con••••. lib. •. c. 2•."},{"text":"and the doctrine of Simon Magus, as do the Rhemists.","proofs":[],"refs":[],"note":"Test. Rhem. an. Act. 8.18."}],"items":[]},{"question":"","answer":"Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith, but haue him, and his rigteousnesse essentially, and inherent within them, which is an error of the Catharists, Papists, Osiandrians, and Familie of Loue.","segments":[{"text":"Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith, but haue him, and his rigteousnesse essentially, and inherent within them, which is an error of the Catharists,","proofs":[],"refs":[],"note":"Jsidor. etym. l. 8. c. de haeris."},{"text":"Papists,","proofs":[],"refs":[],"note":"Conci. Trid. sess. 6. c. 16.7."},{"text":"Osiandrians,","proofs":[],"refs":[],"note":"Calvin. contra Osiand. epist. fol. 303. 〈…〉 epist. 1."},{"text":"and Familie of Loue.","proofs":[],"refs":[],"note":"Display in Allens confess."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Wee are accounted righteous before God, not for our owne workes, or deseruings.","segments":[{"text":"3. Proposition. Wee are accounted righteous before God, not for our owne workes, or deseruings.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Besides what hath bin said, that workes haue no place, nor portion in the matter of our iustification, it is euident in the holy scripture, where wee finde, that","segments":[{"text":"Besides what hath bin said, that workes haue no place, nor portion in the matter of our iustification, it is euident in the holy scripture, where wee finde, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All men be sinners, and destitue of the glorie of God. And therefore that no man can be iustified by his owne workes.","segments":[{"text":"All men be sinners, and destitue of the glorie of God. And therefore that no man can be iustified by his owne workes.","proofs":["Psalm 14:2–3","53","Romans 5:12"],"refs":[{"printed":"Psalm 14:2–3","osis":["Ps.14.2-Ps.14.3"]},{"printed":"53","osis":["Ps.53"]},{"printed":"Romans 5:12","osis":["Rom.5.12"]}],"note":"Psal. 14.2, 3. Psal 53.2. and 51.4. Rom. 5.12."}],"items":[]},{"question":"","answer":"Eternall life commeth vnto vs, not by desert; but partly of promise. partly of gift.","segments":[{"text":"Eternall life commeth vnto vs, not by desert; but partly of promise.","proofs":["Acts 2:30","3:25","13:32","2 Timothy 1:1"],"refs":[{"printed":"Acts 2:30","osis":["Acts.2.30"]},{"printed":"3:25","osis":["Acts.3.25"]},{"printed":"13:32","osis":["Acts.13.32"]},{"printed":"2 Timothy 1:1","osis":["2Tim.1.1"]}],"note":null},{"text":"partly of gift.","proofs":["John 17","1 John 5:11","Revelation 2:10"],"refs":[{"printed":"John 17","osis":["John.17"]},{"printed":"1 John 5:11","osis":["1John.5.11"]},{"printed":"Revelation 2:10","osis":["Rev.2.10"]}],"note":"Ioh. 17.2. Rom. 6.23. 1. Ioh. 5.11. Reuel. 2.10."}],"items":[]},{"question":"","answer":"The iust shall liue by faith; and the Law is not of faith.","segments":[{"text":"The iust shall liue by faith; and the Law is not of faith.","proofs":["Galatians 3:11–12"],"refs":[{"printed":"Galatians 3:11–12","osis":["Gal.3.11-Gal.3.12"]}],"note":null}],"items":[]},{"question":"","answer":"Moreouer, as the godly in old time were; so Christians in these daies, are, and shall be iustified: But the godly were iustified, not for any good workes, or worthinesse of their owne, so iustified was Abraham, the Iewes, the Samaritans, Paul, the Eunuch, the Iailor, and the Ephesians.","segments":[{"text":"Moreouer, as the godly in old time were; so Christians in these daies, are, and shall be iustified: But the godly were iustified, not for any good workes, or worthinesse of their owne, so iustified was Abraham,","proofs":["Romans 4:1–2","Galatians 3:6","Hebrews 11:17"],"refs":[{"printed":"Romans 4:1–2","osis":["Rom.4.1-Rom.4.2"]},{"printed":"Galatians 3:6","osis":["Gal.3.6"]},{"printed":"Hebrews 11:17","osis":["Heb.11.17"]}],"note":null},{"text":"the Iewes,","proofs":["Acts 2:44"],"refs":[{"printed":"Acts 2:44","osis":["Acts.2.44"]}],"note":null},{"text":"the Samaritans,","proofs":["Acts 8:12"],"refs":[{"printed":"Acts 8:12","osis":["Acts.8.12"]}],"note":null},{"text":"Paul,","proofs":["1 Timothy 1:14, 16","Acts 22:16","Philippians 3:6, 9"],"refs":[{"printed":"1 Timothy 1:14, 16","osis":["1Tim.1.14","1Tim.1.16"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"Philippians 3:6, 9","osis":["Phil.3.6","Phil.3.9"]}],"note":null},{"text":"the Eunuch,","proofs":["Acts 8:36"],"refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"note":null},{"text":"the Iailor,","proofs":["Acts 16:31"],"refs":[{"printed":"Acts 16:31","osis":["Acts.16.31"]}],"note":null},{"text":"and the Ephesians.","proofs":["Ephesians 2:4–5"],"refs":[{"printed":"Ephesians 2:4–5","osis":["Eph.2.4-Eph.2.5"]}],"note":null}],"items":[]},{"question":"","answer":"All Churches reformed with a sweete consent applaude & confesse this doctrine.","segments":[{"text":"All Churches reformed with a sweete consent applaude & confesse this doctrine.","proofs":[],"refs":[],"note":"Confess. Helvet. 2. c. 16. Basil. ar. 8 Bohem. c. 7. Gal. ar. 22. Belg. ar. 24. August. ar. 6.26."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Adversaries herevnto are,","segments":[{"text":"Adversaries herevnto are,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Pharisies, who thought men were iustified by externall righteousnesse, morall, and ceremoniall.","segments":[{"text":"The Pharisies, who thought men were iustified by externall righteousnesse, morall,","proofs":["Matthew 5:21"],"refs":[{"printed":"Matthew 5:21","osis":["Matt.5.21"]}],"note":null},{"text":"and ceremoniall.","proofs":["Matthew 15:2"],"refs":[{"printed":"Matthew 15:2","osis":["Matt.15.2"]}],"note":null}],"items":[]},{"question":"","answer":"The false Apostles in Asia, and at Ierusalem.","segments":[{"text":"The false Apostles in Asia,","proofs":["2 Timothy 1"],"refs":[{"printed":"2 Timothy 1","osis":["2Tim.1"]}],"note":null},{"text":"and at Ierusalem.","proofs":["Acts 15:2"],"refs":[{"printed":"Acts 15:2","osis":["Acts.15.2"]}],"note":null}],"items":[]},{"question":"","answer":"The Pharisaicall Papists, who against the iustification by faith alone doe hould a iustification by merits, and that of Congtuitie, dignitie, condignitie.","segments":[{"text":"The Pharisaicall Papists, who against the iustification by faith alone doe hould a iustification by merits, and that of Congtuitie, dignitie, condignitie.","proofs":[],"refs":[],"note":"Gab. Biel. l 2. dist. 27. q. 1."}],"items":[]},{"question":"","answer":"The said Papists teach besides, that life eternall is due vnto vs of debt, because wee deserue it by our good workes.","segments":[{"text":"The said Papists teach besides, that life eternall is due vnto vs of debt, because wee deserue it by our good workes.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. can. 32."}],"items":[]},{"question":"","answer":"They teach finally that by good workes our sinnes are purged.","segments":[{"text":"They teach finally that by good workes our sinnes are purged.","proofs":[],"refs":[],"note":"Petrus a Solo asser. cath. de bonis oper."}],"items":[]}]}]}],"text":null},{"number":12,"title":"Of good workes","part":null,"questions":[],"paragraphs":["12.1"],"clauses":[],"items":[{"question":"","answer":"Albeit that good workes, which are the fruits of faith, and follow after iustification, cannot put away our sinnes, & endure the seueritie of Gods iudgement: yet are they pleasing, and acceptable to God in Christ, and doe spring out necessarily of a true, & liuely Faith, insomuch that by them a liuely Faith may be as euidently knowne as a tree discerned by the fruite.","segments":[{"text":"Albeit that good workes, which are the fruits of faith, and follow after iustification, cannot put away our sinnes, & endure the seueritie of Gods iudgement: yet are they pleasing, and acceptable to God in Christ, and doe spring out necessarily of a true, & liuely Faith, insomuch that by them a liuely Faith may be as euidently knowne as a tree discerned by the fruite.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Good workes doe please God.","segments":[{"text":"1. Good workes doe please God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. No worke is good except it spring from Faith.","segments":[{"text":"2. No worke is good except it spring from Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Good workes are the outward signes of the inward Beleefe.","segments":[{"text":"3. Good workes are the outward signes of the inward Beleefe.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Good workes doe please God.","segments":[{"text":"1. Proposition. Good workes doe please God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Though God accepteth not man for his workes, but for his deere sonnes sake: yet that good workes, after man his iustification doe please God, it is a cleere truth euery where to be read in the holy Scripture. For","segments":[{"text":"Though God accepteth not man for his workes, but for his deere sonnes sake: yet that good workes, after man his iustification doe please God, it is a cleere truth euery where to be read in the holy Scripture. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God hath commanded them to be done, and requireth righteousnesse, not onely outward of the body, but also inward of the mind, and hath appointed for the vertuous and godly, rewardes both in this life, and in the world to come, and to the wicked, punishments, spirituall, corporall, and of bodie, and soule, eternall in the pit of hell.","segments":[{"text":"God hath commanded them to be done,","proofs":["Matthew 5:16","John 15:12","Philippians 2:14","1 Thessalonians 4:3","2 Timothy 2:19"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"John 15:12","osis":["John.15.12"]},{"printed":"Philippians 2:14","osis":["Phil.2.14"]},{"printed":"1 Thessalonians 4:3","osis":["1Thess.4.3"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"and requireth righteousnesse, not onely outward of the body,","proofs":["James 2"],"refs":[{"printed":"James 2","osis":["Jas.2"]}],"note":null},{"text":"but also inward of the mind,","proofs":["Matthew 5:22, 28","Acts 24:16"],"refs":[{"printed":"Matthew 5:22, 28","osis":["Matt.5.22","Matt.5.28"]},{"printed":"Acts 24:16","osis":["Acts.24.16"]}],"note":null},{"text":"and hath appointed for the vertuous and godly, rewardes both in this life,","proofs":["Matthew 5:5","Mark 10:29–30","1 Timothy 4:8"],"refs":[{"printed":"Matthew 5:5","osis":["Matt.5.5"]},{"printed":"Mark 10:29–30","osis":["Mark.10.29-Mark.10.30"]},{"printed":"1 Timothy 4:8","osis":["1Tim.4.8"]}],"note":null},{"text":"and in the world to come,","proofs":["Matthew 7:21","10:32","Luke 14:13–14","Romans 2:10"],"refs":[{"printed":"Matthew 7:21","osis":["Matt.7.21"]},{"printed":"10:32","osis":["Matt.10.32"]},{"printed":"Luke 14:13–14","osis":["Luke.14.13-Luke.14.14"]},{"printed":"Romans 2:10","osis":["Rom.2.10"]}],"note":null},{"text":"and to the wicked, punishments, spirituall,","proofs":["Isaiah 59:1–2","John 9:31","1 John 3:21"],"refs":[{"printed":"Isaiah 59:1–2","osis":["Isa.59.1-Isa.59.2"]},{"printed":"John 9:31","osis":["John.9.31"]},{"printed":"1 John 3:21","osis":["1John.3.21"]}],"note":null},{"text":"corporall,","proofs":["Deuteronomy 28:15","Jeremiah 5:25","Romans 13:2"],"refs":[{"printed":"Deuteronomy 28:15","osis":["Deut.28.15"]},{"printed":"Jeremiah 5:25","osis":["Jer.5.25"]},{"printed":"Romans 13:2","osis":["Rom.13.2"]}],"note":null},{"text":"and of bodie, and soule, eternall in the pit of hell.","proofs":["Matthew 10:33","21:41","1 Corinthians 6:9–10","Hebrews 12:14","Revelation 21:8"],"refs":[{"printed":"Matthew 10:33","osis":["Matt.10.33"]},{"printed":"21:41","osis":["Matt.21.41"]},{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Hebrews 12:14","osis":["Heb.12.14"]},{"printed":"Revelation 21:8","osis":["Rev.21.8"]}],"note":null}],"items":[]},{"question":"","answer":"And this is beleeued and acknowledged by the Churches.","segments":[{"text":"And this is beleeued and acknowledged by the Churches.","proofs":[],"refs":[],"note":"Confess. Helvet. 2. c. 16. Basil. ar. 8. Bohem. c. 7. Gal. ar. 7. Belg. ar. 24. August. ar. 6. & 26. Saxon. ar. 3.5.6. Wittemb. c. 7. Suevica, c. 4."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth is oppugned by adversaries of diuers kindes. For","segments":[{"text":"This truth is oppugned by adversaries of diuers kindes. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some hold, that seeing man is iustified by Faith, he may liue as he listeth; as the Libertines.","segments":[{"text":"Some hold, that seeing man is iustified by Faith, he may liue as he listeth; as the Libertines.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some thinke, that to attend vpon vertue, and to practise good workes is a yoake too heavie, and intollerable; as the Simonians.","segments":[{"text":"Some thinke, that to attend vpon vertue, and to practise good workes is a yoake too heavie, and intollerable; as the Simonians.","proofs":[],"refs":[],"note":"Iren. Theodor."}],"items":[]},{"question":"","answer":"Some vtterly cast of all grace, vertue, and godlines, as did the Basilidians, the Aetians; the Circumcellians, and doe the Macchiuilians, and Atheists. Some permit, though not all manner, yet some sinnes: so allowed was both whordome, and vncleane pollutions, by the Carpocratians, and Valentinians,, and is of the Iesuits,, and Papists, and periurie in the time of persecution, by the Basilidians, Helchesaites, Priscillianists, Henricians, and Familie of Loue; and violaters of promise, yea and oaths made vnto heretikes, as they call them:","segments":[{"text":"Some vtterly cast of all grace, vertue, and godlines, as did the Basilidians,","proofs":[],"refs":[],"note":"Iren. l. 1. c. 23."},{"text":"the Aetians;","proofs":[],"refs":[],"note":"Epiph. l. 3."},{"text":"the Circumcellians,","proofs":[],"refs":[],"note":"August. contr. Pet. l. 1. c. 24."},{"text":"and doe the Macchiuilians, and Atheists. Some permit, though not all manner, yet some sinnes: so allowed was both whordome, and vncleane pollutions, by the Carpocratians,","proofs":[],"refs":[],"note":"Cl. Alex. str. l. 3. Epiphan."},{"text":"and Valentinians,,","proofs":[],"refs":[],"note":"Theodor."},{"text":"and is of the Iesuits,,","proofs":[],"refs":[],"note":"Spar. disco. p. 13."},{"text":"and Papists,","proofs":[],"refs":[],"note":"Constitut. Othonis de concub. Cler. remonendis."},{"text":"and periurie in the time of persecution, by the Basilidians,","proofs":[],"refs":[],"note":"Philast. Iren."},{"text":"Helchesaites,","proofs":[],"refs":[],"note":"Eus. l. 6. c. 38."},{"text":"Priscillianists,","proofs":[],"refs":[],"note":"August."},{"text":"Henricians,","proofs":[],"refs":[],"note":"D. Bernard. sup. Cant. ser. 65"},{"text":"and Familie of Loue;","proofs":[],"refs":[],"note":"Display, H. 5. b"},{"text":"and violaters of promise, yea and oaths made vnto heretikes,","proofs":[],"refs":[],"note":"Concil. Const. sess. 19. & Coch•ens hist. Hussi, l. 2. p. 74."},{"text":"as they call them:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some (as the Turkish preists called Seiti, and Chagi) take it to be no sinne, but a worke meritorious, by lies, swearing, yea forswearing, to damnifie Christians what they can. Much like vnto these are the aequiuocating Iesuits, in deluding, and deceiuing Protestant Princes, & their officers, by their doubtfull speeches, euen when they are sworne to answer plainely, and truly by their lawfull magistrates.","segments":[{"text":"Some (as the Turkish preists called Seiti, and Chagi) take it to be no sinne, but a worke meritorious, by lies, swearing, yea forswearing, to damnifie Christians what they can.","proofs":[],"refs":[],"note":"Pol. of the Turk. Emp. c. 24."},{"text":"Much like vnto these are the aequiuocating Iesuits, in deluding, and deceiuing Protestant Princes, & their officers, by their doubtfull speeches, euen when they are sworne to answer plainely, and truly by their lawfull magistrates.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some suppose that God is pleased with lip seruice onely, & outward righteousnesse; as the hypocriticall Pharisies, or Pharifaicall hypocrites.","segments":[{"text":"Some suppose that God is pleased with lip seruice onely, & outward righteousnesse; as the hypocriticall Pharisies, or Pharifaicall hypocrites.","proofs":["Matthew 7","23"],"refs":[{"printed":"Matthew 7","osis":["Matt.7"]},{"printed":"23","osis":["Matt.23"]}],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. No worke is good except it spring from faith.","segments":[{"text":"2. Proposition. No worke is good except it spring from faith.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"All which man doth is not pleasing vnto God, but that onely which proceedeth from a true faith in Iesus Christ: so saith God in his word.","segments":[{"text":"All which man doth is not pleasing vnto God, but that onely which proceedeth from a true faith in Iesus Christ: so saith God in his word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They that are in the flesh cannot please God.","segments":[{"text":"They that are in the flesh cannot please God.","proofs":["Romans 8:8"],"refs":[{"printed":"Romans 8:8","osis":["Rom.8.8"]}],"note":null}],"items":[]},{"question":"","answer":"In Iesus Christ neither Circumcision auaileth any thing, neither vncircumcision, but faith which worketh by loue.","segments":[{"text":"In Iesus Christ neither Circumcision auaileth any thing, neither vncircumcision, but faith which worketh by loue.","proofs":["Galatians 5:6"],"refs":[{"printed":"Galatians 5:6","osis":["Gal.5.6"]}],"note":null}],"items":[]},{"question":"","answer":"Vnto the pure are all things pure, but vnto them that are defiled, and vnbeleeuing is nothing pure.","segments":[{"text":"Vnto the pure are all things pure, but vnto them that are defiled, and vnbeleeuing is nothing pure.","proofs":["Titus 1:15"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"note":null}],"items":[]},{"question":"","answer":"Without faith it is vnpossible to please God.","segments":[{"text":"Without faith it is vnpossible to please God.","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":null}],"items":[]},{"question":"","answer":"And although the workes of the Beleeuing doe please God: yet are they not so perfect that they can satisfie the lawe of God. Therefore euē of the regenerate, & iustified, saith our Sauiour Christ pray, forgiue vs our debts, say, wee are vnprofitable seruants: and S. Paul.","segments":[{"text":"And although the workes of the Beleeuing doe please God: yet are they not so perfect that they can satisfie the lawe of God. Therefore euē of the regenerate, & iustified, saith our Sauiour Christ pray, forgiue vs our debts,","proofs":["Matthew 6:22"],"refs":[{"printed":"Matthew 6:22","osis":["Matt.6.22"]}],"note":null},{"text":"say, wee are vnprofitable seruants:","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null},{"text":"and S. Paul.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wee know that the lawe is spirituall but I am carnall &c.","segments":[{"text":"Wee know that the lawe is spirituall but I am carnall &c.","proofs":["Romans 7:14"],"refs":[{"printed":"Romans 7:14","osis":["Rom.7.14"]}],"note":null}],"items":[]},{"question":"","answer":"Wee, which haue the first fruits of the spirit, euen wee doe sigh in our selues▪ &c. and haue infirmities ▪","segments":[{"text":"Wee, which haue the first fruits of the spirit, euen wee doe sigh in our selues▪ &c. and haue infirmities","proofs":["Romans 8:23"],"refs":[{"printed":"Romans 8:23","osis":["Rom.8.23"]}],"note":null},{"text":"▪","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Ye cannot doe the same thing that ye would.","segments":[{"text":"Ye cannot doe the same thing that ye would.","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null}],"items":[]},{"question":"","answer":"Which is the faith, and confession of the Churches.","segments":[{"text":"Which is the faith, and confession of the Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 1. cap. 16. Basil. ar. & Bohem. c. 7. Gal. ar. 22. & Belg. ar. 24. August. ar. 26. Saxon. ar. 3. 5.6. Wittemb. c. 7. Suev. c. 4▪"}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore wee mislike, and condemne the opinions, of the Valentinians, and Papists.","segments":[{"text":"Therefore wee mislike, and condemne the opinions, of the Valentinians, and Papists.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Valentinians say, that please God doe Spirituall men (which are themselues onely), not by Faith, but onely by their knowledge of diuine mysteries; and Naturall men do please him by their bodily labour, and vpright dealing.","segments":[{"text":"The Valentinians say, that please God doe Spirituall men (which are themselues onely), not by Faith, but onely by their knowledge of diuine mysteries; and Naturall men do please him by their bodily labour, and vpright dealing.","proofs":[],"refs":[],"note":"Iren. l. 1. c. 1."}],"items":[]},{"question":"","answer":"The said Valentinians fained three sorts, or degrees of men, the first spirituall, who through bare knowledge, the next Natural, who by labour, and true dealing shall be saued; the third they call Materiall, mē vtterly vncapable of diuine knowledge, and religious speculations, who must perish both in soule and body.","segments":[{"text":"The said Valentinians fained three sorts, or degrees of men, the first spirituall, who through bare knowledge, the next Natural, who by labour, and true dealing shall be saued; the third they call Materiall, mē vtterly vncapable of diuine knowledge, and religious speculations, who must perish both in soule and body.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"The Papists teach that","segments":[{"text":"The Papists teach that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They onely are not good workes, which God commandeth, but they also which be either voluntarily done of our selues, or enioyned vs by preists.","segments":[{"text":"They onely are not good workes, which God commandeth, but they also which be either voluntarily done of our selues, or enioyned vs by preists.","proofs":[],"refs":[],"note":"Tapp. p. 188."}],"items":[]},{"question":"","answer":"They are good workes, and acceptable before God, which are done without faith.","segments":[{"text":"They are good workes, and acceptable before God, which are done without faith.","proofs":[],"refs":[],"note":"Andrad. de fide, lib. 3."}],"items":[]},{"question":"","answer":"Workes of themselues, without respect vnto Christ, please God.","segments":[{"text":"Workes of themselues, without respect vnto Christ, please God.","proofs":[],"refs":[],"note":"Tapp. p. 189."}],"items":[]},{"question":"","answer":"Men perfectly may keepe the Lawes of God, in which error also be the Anabaptists, and Familie of Loue.","segments":[{"text":"Men perfectly may keepe the Lawes of God,","proofs":[],"refs":[],"note":"Tapp. ibid."},{"text":"in which error also be the Anabaptists,","proofs":[],"refs":[],"note":"Bulling. cont. Anabap. l. 4. c. 3."},{"text":"and Familie of Loue.","proofs":[],"refs":[],"note":"Display. L. 6.a."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Good workes are the outward signes of the inward Beleefe.","segments":[{"text":"3. Proposition. Good workes are the outward signes of the inward Beleefe.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Many are the reasons, why good workes are to be done, in part cited afore pag. 49. yet not the least cause is, that men may be knowne what they are. For the Scripture saith, and sheweth, that thereby are knowne, the good trees, from the bad, the wheate, from the chaffe, the true disciples, from the false; the sonnes of God, from the children of Satan, the regenerate, from the vnbeleeuers.","segments":[{"text":"Many are the reasons, why good workes are to be done, in part cited afore pag. 49. yet not the least cause is, that men may be knowne what they are. For the Scripture saith, and sheweth, that thereby are knowne, the good trees, from the bad,","proofs":["Matthew 7:16"],"refs":[{"printed":"Matthew 7:16","osis":["Matt.7.16"]}],"note":null},{"text":"the wheate, from the chaffe,","proofs":["Matthew 3:12"],"refs":[{"printed":"Matthew 3:12","osis":["Matt.3.12"]}],"note":null},{"text":"the true disciples, from the false;","proofs":["John 13:35"],"refs":[{"printed":"John 13:35","osis":["John.13.35"]}],"note":null},{"text":"the sonnes of God, from the children of Satan,","proofs":["Luke 6:36","Ephesians 1:1","1 John 3:10"],"refs":[{"printed":"Luke 6:36","osis":["Luke.6.36"]},{"printed":"Ephesians 1:1","osis":["Eph.1.1"]},{"printed":"1 John 3:10","osis":["1John.3.10"]}],"note":null},{"text":"the regenerate, from the vnbeleeuers.","proofs":["James 2:18","1 Peter 1:17","Ephesians 4:17"],"refs":[{"printed":"James 2:18","osis":["Jas.2.18"]},{"printed":"1 Peter 1:17","osis":["1Pet.1.17"]},{"printed":"Ephesians 4:17","osis":["Eph.4.17"]}],"note":null}],"items":[]},{"question":"","answer":"Hereunto the Saints, and Churches doe subscribe.","segments":[{"text":"Hereunto the Saints, and Churches doe subscribe.","proofs":[],"refs":[],"note":"Confess. Helvet. 2. c. 16. Basil. ar. 8. Bohem. c. 7. Gal. ar. 22. Belg. ar. 24. Saxon. ar. 3. Wittemb. c. 7. Suevica, c. 4."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The faithfull shewe their workes, yet neither to haue them seene of men, as did the hypocriticall Pharisies, nor therby to merit heauen, as doe the Pharisaicall Papists, whose doctrine is, that","segments":[{"text":"The faithfull shewe their workes, yet neither to haue them seene of men, as did the hypocriticall Pharisies,","proofs":["Matthew 6–7"],"refs":[{"printed":"Matthew 6–7","osis":["Matt.6-Matt.7"]}],"note":null},{"text":"nor therby to merit heauen, as doe the Pharisaicall Papists, whose doctrine is, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Good workes are meritorious.","segments":[{"text":"Good workes are meritorious.","proofs":[],"refs":[],"note":"Test, Rhem. an. Rom. 2.6. 1. Cor. 3.8. 2. Cor. 5.10. Heb. 6.10. Iam. 2.22."}],"items":[]},{"question":"","answer":"Good workes (as Contrition, Confession, and satisfaction done in penance) not onely do merit, but are besides a Sacrament for to attaine reconciliation with God, and forgiuenes of sinnes.","segments":[{"text":"Good workes (as Contrition, Confession, and satisfaction done in penance) not onely do merit, but are besides a Sacrament for to attaine reconciliation with God, and forgiuenes of sinnes.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 4. c. 3."}],"items":[]},{"question":"","answer":"Life eternall is due vnto good workes by the iustice of God.","segments":[{"text":"Life eternall is due vnto good workes by the iustice of God.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. can. 32."}],"items":[]}]}]}],"text":null},{"number":13,"title":"Of workes before Iustification","part":null,"questions":[],"paragraphs":["13.1"],"clauses":[],"items":[{"question":"","answer":"Workes done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of Faith in Iesus Christ, neither doe they make men meete to receiue grace, or (as the schoole authors say) deserue grace of congruitie: yea rather for that they are not done as God hath willed, and commanded them to be done, we doubt not but they haue the nature of sinne.","segments":[{"text":"Workes done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of Faith in Iesus Christ, neither doe they make men meete to receiue grace, or (as the schoole authors say) deserue grace of congruitie: yea rather for that they are not done as God hath willed, and commanded them to be done, we doubt not but they haue the nature of sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Workes done before iustification please not God.","segments":[{"text":"1. Workes done before iustification please not God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Workes done before iustification deserue not grace of congruitie.","segments":[{"text":"2. Workes done before iustification deserue not grace of congruitie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Workes done before iustification haue the nature of sinne.","segments":[{"text":"3. Workes done before iustification haue the nature of sinne.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Workes done before Iustification please not God.","segments":[{"text":"1. Proposition. Workes done before Iustification please not God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The profe from Gods word.","segments":[{"text":"The profe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Before men doe please God, nothing that they doe can please him. But men please not God being not renued, and iustified by the Spirit. For before men be regenerate, they are not grapes, but thornes; nor figs, but thistles; not good, but euill trees; not liuely, but dead bowes; not engraffed, but wild oliues; not friends, but enemies; not the sonnes of God, but the children of wrath, which bring forth no good fruit. As the Churches also acknowledge.","segments":[{"text":"Before men doe please God, nothing that they doe can please him. But men please not God being not renued, and iustified by the Spirit. For before men be regenerate, they are not grapes, but thornes; nor figs, but thistles;","proofs":["Matthew 7:16"],"refs":[{"printed":"Matthew 7:16","osis":["Matt.7.16"]}],"note":null},{"text":"not good, but euill trees;","proofs":["Matthew 12:33","Luke 6:43"],"refs":[{"printed":"Matthew 12:33","osis":["Matt.12.33"]},{"printed":"Luke 6:43","osis":["Luke.6.43"]}],"note":null},{"text":"not liuely, but dead bowes;","proofs":["John 15:4"],"refs":[{"printed":"John 15:4","osis":["John.15.4"]}],"note":null},{"text":"not engraffed, but wild oliues;","proofs":["Romans 11:17, 23"],"refs":[{"printed":"Romans 11:17, 23","osis":["Rom.11.17","Rom.11.23"]}],"note":null},{"text":"not friends, but enemies;","proofs":["Romans 5:10"],"refs":[{"printed":"Romans 5:10","osis":["Rom.5.10"]}],"note":null},{"text":"not the sonnes of God, but the children of wrath,","proofs":["Ephesians 2:3"],"refs":[{"printed":"Ephesians 2:3","osis":["Eph.2.3"]}],"note":null},{"text":"which bring forth no good fruit. As the Churches also acknowledge.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 15. Aug. ar. 20."}],"items":[]}]},{"question":"","answer":"Errors Aduersaries vnto this truth.","segments":[{"text":"Errors Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Hereby the vanitie of them is perceiued, which thinke before mans iustification his deedes doe please God, such are the Papists, and were the Basilideans.","segments":[{"text":"Hereby the vanitie of them is perceiued, which thinke before mans iustification his deedes doe please God, such are the Papists, and were the Basilideans.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Papists teach, that","segments":[{"text":"The Papists teach, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Workes done without faith, doe please God.","segments":[{"text":"Workes done without faith, doe please God.","proofs":[],"refs":[],"note":"Andrad. de Fide, lib. 3."}],"items":[]},{"question":"","answer":"Good works, not in respect of Christ onely, but in thēselues considered, please God.","segments":[{"text":"Good works, not in respect of Christ onely, but in thēselues considered, please God.","proofs":[],"refs":[],"note":"Tapp. p. 189."}],"items":[]},{"question":"","answer":"The Basilidians placed the doers of ciuill, and philosophical righteousnes, performed without faith in Christ, in the very heauens.","segments":[{"text":"The Basilidians placed the doers of ciuill, and philosophical righteousnes, performed without faith in Christ, in the very heauens.","proofs":[],"refs":[],"note":"Clem. Alex. strom. lib. 2."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Workes done before Iustification deserue not grace of congruitie.","segments":[{"text":"2. Proposition. Workes done before Iustification deserue not grace of congruitie.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The vnregenerate, not yet iustified, haue nothing in them to moue God to be gratious vnto them; and being, as they are, old, not newe creatures; enemies, not fauourers of Godlines; The children of wrath, not of God; sinners, not vertuously bent; Infidels, and not beleeuers, of congruitie deserue no grace at Gods hands: which is the faith too, and confession of other Churches.","segments":[{"text":"The vnregenerate, not yet iustified, haue nothing in them to moue God to be gratious vnto them; and being, as they are, old,","proofs":["Ephesians 4:22"],"refs":[{"printed":"Ephesians 4:22","osis":["Eph.4.22"]}],"note":null},{"text":"not newe creatures; enemies,","proofs":["Romans 8:10"],"refs":[{"printed":"Romans 8:10","osis":["Rom.8.10"]}],"note":null},{"text":"not fauourers of Godlines; The children of wrath,","proofs":["Ephesians 2:2"],"refs":[{"printed":"Ephesians 2:2","osis":["Eph.2.2"]}],"note":null},{"text":"not of God; sinners,","proofs":["Romans 5:8"],"refs":[{"printed":"Romans 5:8","osis":["Rom.5.8"]}],"note":null},{"text":"not vertuously bent; Infidels,","proofs":["Titus 1:15"],"refs":[{"printed":"Titus 1:15","osis":["Titus.1.15"]}],"note":null},{"text":"and not beleeuers, of congruitie deserue no grace at Gods hands: which is the faith too, and confession of other Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 16. Bohem. c. 7. Belg. ar. 23. August. ar. 4.20 Saxon. ar. 3. & 8. Witt. ar. 5."}],"items":[]},{"question":"","answer":"Errors and Adversaries vnto this truth.","segments":[{"text":"Errors and Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This ouerthroweth the Popish assertions, concerning merits of congruitie; and that by good workes man is iustified before God, and made heire of eternall life.","segments":[{"text":"This ouerthroweth the Popish assertions, concerning merits of congruitie;","proofs":[],"refs":[],"note":"Test. Rhem. an. Act. 10.2."},{"text":"and that by good workes man is iustified before God, and made heire of eternall life.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. c. 10."}],"items":[]},{"question":"","answer":"As euill workes deserue hell fire: so eternall happines is deserued by good workes.","segments":[{"text":"As euill workes deserue hell fire: so eternall happines is deserued by good workes.","proofs":[],"refs":[],"note":"Andrad. de Fide, lib. 6."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Workes done before iustification, haue the nature of sinne.","segments":[{"text":"3. Proposition. Workes done before iustification, haue the nature of sinne.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Whatsoeuer men doe, not yet iustified before God, it is sinne: For of such persons, the best workes which they, euen their Fasting, praying,, almes-deedes, sacrificing vnto God, prophecying, and working of miracles, euen in the name of Christ, yea all their actions whatsoeuer, are abhominable before God.","segments":[{"text":"Whatsoeuer men doe, not yet iustified before God, it is sinne: For of such persons, the best workes which they, euen their Fasting,","proofs":["Isaiah 58:3","Zechariah 7:5","Matthew 6:16"],"refs":[{"printed":"Isaiah 58:3","osis":["Isa.58.3"]},{"printed":"Zechariah 7:5","osis":["Zech.7.5"]},{"printed":"Matthew 6:16","osis":["Matt.6.16"]}],"note":"Wherefore haue we fasted, and thou seest it not? we haue punished our selues, and thou regardest it not. Esa. 58.3. Did you fast vnto me? Zach. 7.5. They haue their reward. Matth. 6.16."},{"text":"praying,,","proofs":["Proverbs 28:9","Matthew 6:5"],"refs":[{"printed":"Proverbs 28:9","osis":["Prov.28.9"]},{"printed":"Matthew 6:5","osis":["Matt.6.5"]}],"note":"He that turneth away his eare from hearing the Law, euen his praier shall be abominable. Prou. 28.9. When thou praiest, be not as the hypocrites, &c. they haue their reward. Matth 6.5."},{"text":"almes-deedes,","proofs":["Matthew 6:1–2"],"refs":[{"printed":"Matthew 6:1–2","osis":["Matt.6.1-Matt.6.2"]}],"note":"Take heede that ye giue not your almes before men, &c. they haue their reward. Math. 6.1, 2."},{"text":"sacrificing vnto God,","proofs":["Psalm 50:13","Isaiah 1:13","66:3"],"refs":[{"printed":"Psalm 50:13","osis":["Ps.50.13"]},{"printed":"Isaiah 1:13","osis":["Isa.1.13"]},{"printed":"66:3","osis":["Isa.66.3"]}],"note":"Will I eate the flesh of Bulls? or drink the blood of goates? Ps. 50.13. Bring me no more oblations in vain: incense is an abomination vnto me, &c. Esa. 1.13. He that killeth a bullocke, is as if he slue a man: hee that sacrificeth a sheepe, as if he cut off a dogges necke: he that offereth an oblation, as if he offered swines blood: he that remembreth incense, as if he blessed an idol. Esa. 66.3."},{"text":"prophecying, and working of miracles, euen in the name of Christ,","proofs":["Matthew 7:22–23"],"refs":[{"printed":"Matthew 7:22–23","osis":["Matt.7.22-Matt.7.23"]}],"note":"Lord, Lord, haue we not by thy Name prophecied? and by thy Name cast out deuills? and by thy Name done many great workes? Then will I professe to them, I neuer knew you: depart from me, ye that worke iniquitie. Matth. 7.22, 23."},{"text":"yea all their actions whatsoeuer,","proofs":["Romans 14:23","Titus 1:15","Hebrews 11:6"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]},{"printed":"Titus 1:15","osis":["Titus.1.15"]},{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":"Whatsoeuer is not of faith, is sinne. Rom. 14.23. Vnto them that are defiled, and vnbeleeuing, is nothing pure, but euen their mindes, and consciences are defiled. Tit. 1.15. Without faith it is vnpossible to please God. Heb. 11.6."},{"text":"are abhominable before God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And this is agreable to the Confessions of our brethren.","segments":[{"text":"And this is agreable to the Confessions of our brethren.","proofs":[],"refs":[],"note":"Confess. Hel. 2. c. 15. & 16. Bohe. c. 7. Belg. ar. 23. August. ar. 4.20. Saxō. ar. 3. & 8. Wittemb. ar. 5."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Erred therefore hath the Councell of Trent, in pronouncing them accursed, which hold that all workes of men whatsoeuer done before his iustification, are sinne.","segments":[{"text":"Erred therefore hath the Councell of Trent, in pronouncing them accursed, which hold that all workes of men whatsoeuer done before his iustification, are sinne.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. an. 7."}],"items":[]}]}]}],"text":null},{"number":14,"title":"Of workes of Supererogation","part":null,"questions":[],"paragraphs":["14.1"],"clauses":[],"items":[{"question":"","answer":"Voluntary workes besides, ouer and aboue Gods commandements, which they call workes of Supererogation, cannot be taught without arrogancie, and impietie. For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe, but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely, when yee haue done all that are commanded to you, say, wee be vnprofitable seruants.","segments":[{"text":"Voluntary workes besides, ouer and aboue Gods commandements, which they call workes of Supererogation, cannot be taught without arrogancie, and impietie. For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe, but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely, when yee haue done all that are commanded to you, say, wee be vnprofitable seruants.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Workes of Supererogation cannot be taught without arrogancie, and impietie.","segments":[{"text":"1. Workes of Supererogation cannot be taught without arrogancie, and impietie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Workes of Supererogation, are that subuersion of godlines, and true religion.","segments":[{"text":"2. Workes of Supererogation, are that subuersion of godlines, and true religion.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Workes of Supererogation cannot be taught without arrogancie, and impietie.","segments":[{"text":"1. Proposition. Workes of Supererogation cannot be taught without arrogancie, and impietie.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Workes of Supererogation (which are voluntary workes, besides, ouer, and aboue the commandements of God) are often condemned in the holy Scripture, where wee are commanded to walke, not after the lawes of men, but according to the Statutes of God; and to heare, not what man speaketh, but what Christ doth say: & he, teaching the dutie of christians, setteth before them, as their rule, and direction, the lawe, and word of God, and more then that hee doth neither vrge, nor require.","segments":[{"text":"Workes of Supererogation (which are voluntary workes, besides, ouer, and aboue the commandements of God) are often condemned in the holy Scripture, where wee are commanded to walke, not after the lawes of men, but according to the Statutes of God;","proofs":["Joshua 1:7","Ezekiel 20:19"],"refs":[{"printed":"Joshua 1:7","osis":["Josh.1.7"]},{"printed":"Ezekiel 20:19","osis":["Ezek.20.19"]}],"note":null},{"text":"and to heare, not what man speaketh, but what Christ doth say:","proofs":["Mark 9:7"],"refs":[{"printed":"Mark 9:7","osis":["Mark.9.7"]}],"note":null},{"text":"& he, teaching the dutie of christians, setteth before them, as their rule, and direction, the lawe, and word of God,","proofs":["Matthew 5:19"],"refs":[{"printed":"Matthew 5:19","osis":["Matt.5.19"]}],"note":null},{"text":"and more then that hee doth neither vrge, nor require.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And against mans Iniunctions.","segments":[{"text":"And against mans Iniunctions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They worship mee in vaine (saith hee) who for doctrine teach the commandements of men.","segments":[{"text":"They worship mee in vaine (saith hee) who for doctrine teach the commandements of men.","proofs":["Mark 7:7"],"refs":[{"printed":"Mark 7:7","osis":["Mark.7.7"]}],"note":null}],"items":[]},{"question":"","answer":"Teach them to obserue all things whatsoeuer I haue commanded you.","segments":[{"text":"Teach them to obserue all things whatsoeuer I haue commanded you.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]},{"question":"","answer":"My sheepe here my voice, and know not the voice of strangers.","segments":[{"text":"My sheepe here my voice, and know not the voice of strangers.","proofs":["John 10:25"],"refs":[{"printed":"John 10:25","osis":["John.10.25"]}],"note":null}],"items":[]},{"question":"","answer":"Which doctrine, ordinances, & workes whatsoeuer (besides, ouer, and aboue that which God hath reuealed, and imposed, is called of the Apostle, somtimes ordinances of the world, voluntarie religion sometime the doctrine of Deuills and cursed: And the same is condemned in all Churches reformed after the word of God.","segments":[{"text":"Which doctrine, ordinances, & workes whatsoeuer (besides, ouer, and aboue that which God hath reuealed, and imposed, is called of the Apostle, somtimes ordinances of the world,","proofs":["Colossians 2:20"],"refs":[{"printed":"Colossians 2:20","osis":["Col.2.20"]}],"note":null},{"text":"voluntarie religion","proofs":["Colossians 2:23"],"refs":[{"printed":"Colossians 2:23","osis":["Col.2.23"]}],"note":"Jbid. 23."},{"text":"sometime the doctrine of Deuills","proofs":["1 Timothy 4:1"],"refs":[{"printed":"1 Timothy 4:1","osis":["1Tim.4.1"]}],"note":null},{"text":"and cursed:","proofs":["Galatians 1:8"],"refs":[{"printed":"Galatians 1:8","osis":["Gal.1.8"]}],"note":null},{"text":"And the same is condemned in all Churches reformed after the word of God.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 16. August. ar. 20. Basil. ar. 10. Gal. ar. 24. Belg. ar. 12. Sax. ar. 3.17."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore both arrogant, and vngodly be the Papists, which teach, and speak in the commendation of such workes, and namely Petrus a Soto, the Rhemistes; yea and the Coūcell of Trent.","segments":[{"text":"Therefore both arrogant, and vngodly be the Papists, which teach, and speak in the commendation of such workes, and namely Petrus a Soto,","proofs":[],"refs":[],"note":"In his Asser. catholic. fidei."},{"text":"the Rhemistes;","proofs":[],"refs":[],"note":"Aanot. marg. Luk. 10.35. 1. Cor. 9.23. 2. Cor. 8.14."},{"text":"yea and the Coūcell of Trent.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. c. 10."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Workes of supererogation are the subversion of godlinesse, and true religion.","segments":[{"text":"2. Proposition. Workes of supererogation are the subversion of godlinesse, and true religion.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Where the workes of Supererogation are taught, and in regard, the Law of God there is broken, against the will of Christ, that mens traditions may be obserued.","segments":[{"text":"Where the workes of Supererogation are taught, and in regard, the Law of God there is broken, against the will of Christ,","proofs":["Matthew 5:19"],"refs":[{"printed":"Matthew 5:19","osis":["Matt.5.19"]}],"note":null},{"text":"that mens traditions may be obserued.","proofs":["Mark 7:7"],"refs":[{"printed":"Mark 7:7","osis":["Mark.7.7"]}],"note":null}],"items":[]},{"question":"","answer":"The holy Scripture must be contemned, not as sufficient enough to bring men vnto the knowledge of saluation, which S. Paul saith is able to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes.","segments":[{"text":"The holy Scripture must be contemned, not as sufficient enough to bring men vnto the knowledge of saluation, which S. Paul saith is able to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes.","proofs":["2 Timothy 3:16–17"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]}],"note":null}],"items":[]},{"question":"","answer":"God, who is onely wise, is made vnwise, in not prescribing so necessarie workes.","segments":[{"text":"God, who is onely wise,","proofs":["1 Timothy 1:17"],"refs":[{"printed":"1 Timothy 1:17","osis":["1Tim.1.17"]}],"note":null},{"text":"is made vnwise, in not prescribing so necessarie workes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Faith, and other spirituall, & most special virtues are brought into oblivion.","segments":[{"text":"Faith, and other spirituall, & most special virtues are brought into oblivion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Perfection is imputed not vnto Faith in Iesus Christ, but vnto workes: and which is most detestable, vnto the workes too, not commanded but forbidden of God, ordained by men.","segments":[{"text":"Perfection is imputed not vnto Faith in Iesus Christ, but vnto workes: and which is most detestable, vnto the workes too, not commanded but forbidden of God, ordained by men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Lawe of God is thought to be throughly satisfied; and moe duties performed then man needed to haue done. The same thinke our brethren of these workes.","segments":[{"text":"The Lawe of God is thought to be throughly satisfied; and moe duties performed then man needed to haue done. The same thinke our brethren of these workes.","proofs":[],"refs":[],"note":"Confess. Helv. 2. &c. as in the former prop."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Contrariwise the Papists of supererogatorie workes: they doe merit (say they) remission of sinnes, and that not for the doers of them onely, but for others besides.","segments":[{"text":"Contrariwise the Papists of supererogatorie workes: they doe merit (say they) remission of sinnes, and that not for the doers of them onely, but for others besides.","proofs":[],"refs":[],"note":"Test. Rhem. an. 2. Cor. 8.14."}],"items":[]},{"question":"","answer":"They are tokens of the forgiuenes of sinnes, so well as Baptisme; yea deliuer fom the wrath of God, so well as Christ.","segments":[{"text":"They are tokens of the forgiuenes of sinnes, so well as Baptisme; yea deliuer fom the wrath of God, so well as Christ.","proofs":[],"refs":[],"note":"Confess. Aug. ar. 20."}],"items":[]},{"question":"","answer":"Are greater, and more holy, then are the workes commanded in the Decalogue, or Law morall.","segments":[{"text":"Are greater, and more holy, then are the workes commanded in the Decalogue, or Law morall.","proofs":[],"refs":[],"note":"Pet. à Solo assert. Cath. de Lege."}],"items":[]},{"question":"","answer":"And so preferring their owne works, and inuentions before God his Law, Sacraments, and the blood of Christ, both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills, and the maintainers thereof taken for the subuerters of godlines, and true religion.","segments":[{"text":"And so preferring their owne works, and inuentions before God his Law, Sacraments, and the blood of Christ, both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills, and the maintainers thereof taken for the subuerters of godlines, and true religion.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":15,"title":"Of Christ alone without sinne","part":null,"questions":[],"paragraphs":["15.1"],"clauses":[],"items":[{"question":"","answer":"Christ in the truth of our nature was made like vnto vs in all things, sinne onely except from which he was clearely voide, both in his life, and spirit. He came to be the Lambe without spot, who by sacrifice of himselfe once made, should take away the sinnes of the world: and sinne as S. Iohn saith, was not in him. But all wee the rest, although baptized, and borne againe in Christ, yet offend in many things, and if wee say, we haue noe sinne, wee deceiue our selues and the truth is not in vs.","segments":[{"text":"Christ in the truth of our nature was made like vnto vs in all things, sinne onely except from which he was clearely voide, both in his life, and spirit. He came to be the Lambe without spot, who by sacrifice of himselfe once made, should take away the sinnes of the world: and sinne as S. Iohn saith, was not in him. But all wee the rest, although baptized, and borne againe in Christ, yet offend in many things, and if wee say, we haue noe sinne, wee deceiue our selues and the truth is not in vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Christ is truly, and perfectly righteous.","segments":[{"text":"1. Christ is truly, and perfectly righteous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. All men besides Christ, though regenerate, be sinners.","segments":[{"text":"2. All men besides Christ, though regenerate, be sinners.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Christ is truly, and perfectly righteous.","segments":[{"text":"1. Proposition. Christ is truly, and perfectly righteous.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That Christ was pure from sinne, it is abundantly to be seene in the holy Scriptures. For","segments":[{"text":"That Christ was pure from sinne, it is abundantly to be seene in the holy Scriptures. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hee was both conceiued, and borne without sinne;","segments":[{"text":"Hee was both conceiued,","proofs":["Matthew 1:20"],"refs":[{"printed":"Matthew 1:20","osis":["Matt.1.20"]}],"note":null},{"text":"and borne without sinne;","proofs":["Luke 1:36"],"refs":[{"printed":"Luke 1:36","osis":["Luke.1.36"]}],"note":null}],"items":[]},{"question":"","answer":"Hee appeared to loose, but not to fulfill, the workes of Satan.","segments":[{"text":"Hee appeared to loose,","proofs":["1 John 3:8"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]}],"note":null},{"text":"but not to fulfill, the workes of Satan.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"He liued, and was tempted, yet without sinne, and did no sinne knewe no sinne; nor had any sinne in him.","segments":[{"text":"He liued, and was tempted, yet without sinne,","proofs":["Hebrews 4:15"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]}],"note":null},{"text":"and did no sinne","proofs":["1 Peter 2:22"],"refs":[{"printed":"1 Peter 2:22","osis":["1Pet.2.22"]}],"note":null},{"text":"knewe no sinne;","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null},{"text":"nor had any sinne in him.","proofs":["1 John 3:5"],"refs":[{"printed":"1 John 3:5","osis":["1John.3.5"]}],"note":null}],"items":[]},{"question":"","answer":"He died a guiltlesse and iust man, euen by the testimonie of Paul, Peter Stephen, yea of his advsrsarie, and iudge, Pilate.","segments":[{"text":"He died a guiltlesse and iust man, euen by the testimonie of Paul,","proofs":["Romans 5:6"],"refs":[{"printed":"Romans 5:6","osis":["Rom.5.6"]}],"note":null},{"text":"Peter","proofs":["Acts 3:4"],"refs":[{"printed":"Acts 3:4","osis":["Acts.3.4"]}],"note":null},{"text":"Stephen,","proofs":["Matthew 27:24","John 19:4, 6"],"refs":[{"printed":"Matthew 27:24","osis":["Matt.27.24"]},{"printed":"John 19:4, 6","osis":["John.19.4","John.19.6"]}],"note":null},{"text":"yea of his advsrsarie, and iudge, Pilate.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 11. & 2. c. 11. Bohem. c. 4. 7 Gal. ar. 14. Belg. ar. 18."}],"items":[]},{"question":"","answer":"As ours, such is the confessions of the purer Churches.","segments":[{"text":"As ours, such is the confessions of the purer Churches.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Cursed therefore before God are the Iewes, which said that","segments":[{"text":"Cursed therefore before God are the Iewes, which said that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Christ was a violator of the Sabboth,","segments":[{"text":"Christ was a violator of the Sabboth,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That hee taught, being not lawfully authorized therevnto.","segments":[{"text":"That hee taught,","proofs":["Matthew 12:10","Luke 13:14","John 5:16"],"refs":[{"printed":"Matthew 12:10","osis":["Matt.12.10"]},{"printed":"Luke 13:14","osis":["Luke.13.14"]},{"printed":"John 5:16","osis":["John.5.16"]}],"note":null},{"text":"being not lawfully authorized therevnto.","proofs":["Matthew 21:23"],"refs":[{"printed":"Matthew 21:23","osis":["Matt.21.23"]}],"note":null}],"items":[]},{"question":"","answer":"That he forbad tribute to be giuen vnto Caesar.","segments":[{"text":"That he forbad tribute to be giuen vnto Caesar.","proofs":["Luke 23:2"],"refs":[{"printed":"Luke 23:2","osis":["Luke.23.2"]}],"note":null}],"items":[]},{"question":"","answer":"That hee was the destroyer of the law.","segments":[{"text":"That hee was the destroyer of the law.","proofs":["Matthew 5:17"],"refs":[{"printed":"Matthew 5:17","osis":["Matt.5.17"]}],"note":null}],"items":[]},{"question":"","answer":"That he ouerthrew all religion, and moued the commons vnto rebellion.","segments":[{"text":"That he ouerthrew all religion, and moued the commons vnto rebellion.","proofs":["Luke 23:5"],"refs":[{"printed":"Luke 23:5","osis":["Luke.23.5"]}],"note":null}],"items":[]},{"question":"","answer":"In this state with the Iewes are","segments":[{"text":"In this state with the Iewes are","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Marcionites, which said that he dissolued the Law, the Prophets, and all the workes of God.","segments":[{"text":"The Marcionites, which said that he dissolued the Law, the Prophets, and all the workes of God.","proofs":[],"refs":[],"note":"Jren. lib. i. c. 29."}],"items":[]},{"question":"","answer":"The Saturnians, which blazed that his comming into the world was, to ouerthrow the God of the Angels.","segments":[{"text":"The Saturnians, which blazed that his comming into the world was, to ouerthrow the God of the Angels.","proofs":[],"refs":[],"note":"Theodoret."}],"items":[]},{"question":"","answer":"Our newe Heretikes, viz. Matthew Hamant in England, which divulged that Christ was a sinfull man, and an abominable Idol; and Leonardus Vairus, among the Papists, which hath written that Christ was Veneficus, or a common poisoner of men, and women.","segments":[{"text":"Our newe Heretikes, viz. Matthew Hamant in England, which divulged that Christ was a sinfull man, and an abominable Idol;","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."},{"text":"and Leonardus Vairus, among the Papists, which hath written that Christ was Veneficus, or a common poisoner of men, and women.","proofs":[],"refs":[],"note":"Leon. Vairus de Fasc. lib. 2. c. 11. cir. a finem."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. All men besides Christ, though regenerate, be sinners.","segments":[{"text":"2. Proposition. All men besides Christ, though regenerate, be sinners.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"All mē either be regenerate, or vnregenerate, the vnregenerate be all sinners, vnrighteous, & sin in whatsoeuer they do.","segments":[{"text":"All mē either be regenerate, or vnregenerate, the vnregenerate be all sinners, vnrighteous,","proofs":[],"refs":[],"note":"prooued pag. 53."},{"text":"& sin in whatsoeuer they do.","proofs":[],"refs":[],"note":"prooued pag. 54."}],"items":[]},{"question":"","answer":"The regenerate also be not without their sinnes, both originall, and actuall.","segments":[{"text":"The regenerate also be not without their sinnes, both originall,","proofs":[],"refs":[],"note":"prooued pag. 39, 40."},{"text":"and actuall.","proofs":[],"refs":[],"note":"prooued pag. 50."}],"items":[]},{"question":"","answer":"Besides, there is no man iust in the earth, that doth good, and sinneth not, saith the preacher, yee cannot doe the same things that ye would: Christ Iesus came into the world to saue sinners, of whome I am cheife, saith S. Paul.","segments":[{"text":"Besides, there is no man iust in the earth, that doth good, and sinneth not, saith the preacher,","proofs":["Ecclesiastes 7:22"],"refs":[{"printed":"Ecclesiastes 7:22","osis":["Eccl.7.22"]}],"note":null},{"text":"yee cannot doe the same things that ye would:","proofs":["Galatians 5:17"],"refs":[{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"Christ Iesus came into the world to saue sinners, of whome I am cheife, saith S. Paul.","proofs":["1 Timothy 1:15"],"refs":[{"printed":"1 Timothy 1:15","osis":["1Tim.1.15"]}],"note":null}],"items":[]},{"question":"","answer":"In many things we sinne all; is S. Iames saying, and S. Iohn, If we say we haue no sinne, we deceiue our selues, & the truth is not in vs.","segments":[{"text":"In many things we sinne all; is S. Iames saying,","proofs":["James 3:2"],"refs":[{"printed":"James 3:2","osis":["Jas.3.2"]}],"note":null},{"text":"and S. Iohn, If we say we haue no sinne, we deceiue our selues, & the truth is not in vs.","proofs":["1 John 1:8"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null}],"items":[]},{"question":"","answer":"Pray therefore, Forgiue vs our debts.","segments":[{"text":"Pray therefore, Forgiue vs our debts.","proofs":["Matthew 6:12"],"refs":[{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null}],"items":[]},{"question":"","answer":"A truth beleeued and confessed by all Churches, expressedly by some.","segments":[{"text":"A truth beleeued and confessed by all Churches, expressedly by some.","proofs":[],"refs":[],"note":"Confess. Aug. ar. 20. Sax. ar. 3."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Many adversaries hath this truth had, and hath; as the Papists, the Manichies, the Catharans, the Donatists, the Pelagians, Familie of Loue: Marcionites, Adamites, and Carpocratians. For","segments":[{"text":"Many adversaries hath this truth had, and hath; as the Papists, the Manichies, the Catharans, the Donatists, the Pelagians, Familie of Loue: Marcionites, Adamites, and Carpocratians. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Papists say that the blessed virgin was pure from all sinne, both Originall, and actuall. For (these are their owne wordes)","segments":[{"text":"The Papists say that the blessed virgin was pure from all sinne, both Originall,","proofs":[],"refs":[],"note":"Concil. Trid. sess. 5. decr. de pec. Orig."},{"text":"and actuall. For (these are their owne wordes)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Our Lady neuer sinned.","segments":[{"text":"Our Lady neuer sinned.","proofs":[],"refs":[],"note":"Test. Rhem. an. Col. 1.24."}],"items":[]},{"question":"","answer":"Our Lady sinned not so much as venially in all her life: she exactly fulfilled the whole Law, that is, was without sinne.","segments":[{"text":"Our Lady sinned not so much as venially in all her life:","proofs":[],"refs":[],"note":"Test. Rhem. an. Mark. 3.33."},{"text":"she exactly fulfilled the whole Law, that is, was without sinne.","proofs":[],"refs":[],"note":"Stapl. antid. euang. in Mat. 12.50. p. 118."}],"items":[]},{"question":"","answer":"Also of S. Francis they write, that for virtue, and Godlines he was like vnto Christ; and hath fulfilled euery iot of the Law.","segments":[{"text":"Also of S. Francis they write, that for virtue, and Godlines he was like vnto Christ; and hath fulfilled euery iot of the Law.","proofs":[],"refs":[],"note":"Sicut Adae Deo non parcuti, omnis creatura rebellis extitit: sic B. Francisco omnia praecepta Dei implenti, creatura omnis famulata est: omnia Deus subiecit sub pedibus eius. Alcar. Fran. lib. 1."}],"items":[]},{"question":"","answer":"The Manichies, and Catharans, thought, they could not sinne so much as in thought.","segments":[{"text":"The Manichies,","proofs":[],"refs":[],"note":"Hier. in prol. Dial. contra Pelag."},{"text":"and Catharans,","proofs":[],"refs":[],"note":"Cypr. l. 4. ep. 2."},{"text":"thought, they could not sinne so much as in thought.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Donatists dreamed how they were so perfect, as they could iustifie other men.","segments":[{"text":"The Donatists dreamed how they were so perfect, as they could iustifie other men.","proofs":[],"refs":[],"note":"August. l. 2. cont. Petil. c. 14"}],"items":[]},{"question":"","answer":"Some were of opinion, as the Pelagians, and Familie of Loue, how they were so free from sinne, as they needed not to say, Forgiue vs our trespasses. Which Familie also teacheth, how there be men liuing as good, and as holy, as euer Christ was. An error of Christopher Vitels, a cheife Elder in the said Familie: and that","segments":[{"text":"Some were of opinion, as the Pelagians,","proofs":[],"refs":[],"note":"Concil. Meli. cap. 8."},{"text":"and Familie of Loue,","proofs":[],"refs":[],"note":"Display H. 6. b"},{"text":"how they were so free from sinne, as they needed not to say, Forgiue vs our trespasses. Which Familie also teacheth, how there be men liuing as good, and as holy, as euer Christ was. An error of Christopher Vitels,","proofs":[],"refs":[],"note":"Ans. to the Fam. libert. L. 3"},{"text":"a cheife Elder in the said Familie: and that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hee which is a Familist, is either as perfect as Christ, or els a very Deuill.","segments":[{"text":"Hee which is a Familist, is either as perfect as Christ, or els a very Deuill.","proofs":[],"refs":[],"note":"Display. H. 6. b."}],"items":[]},{"question":"","answer":"Some deemed themselues as pure as Paul, Peter, or any men, as the Marcionites; yea, as Adam, and Euah before their fal, as the Adamites, yea as Iesus Christ himselfe, as the Carpocratians.","segments":[{"text":"Some deemed themselues as pure as Paul, Peter, or any men, as the Marcionites;","proofs":[],"refs":[],"note":"Jren. l. 1. c. 9."},{"text":"yea, as Adam, and Euah before their fal, as the Adamites,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"yea as Iesus Christ himselfe, as the Carpocratians.","proofs":[],"refs":[],"note":"Iren. lib. 1. cap. 24."}],"items":[]}]}]}],"text":null},{"number":16,"title":"Of sinne after Baptisme","part":null,"questions":[],"paragraphs":["16.1"],"clauses":[],"items":[{"question":"","answer":"Not euery deadly sinne willingly commited after Baptisme, is sinne against the holy Ghost, and vnpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sinne after Baptisme. After we haue receiued the holy Ghost we may depart from grace giuen, and into sinne, and by the grace of God (wee may) rise againe, and amend our liues. And therefore they are to be condemned, which say, they can no more sinne, as long as they liue heere, or denie place of forgiuenes to such as truly repent.","segments":[{"text":"Not euery deadly sinne willingly commited after Baptisme, is sinne against the holy Ghost, and vnpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sinne after Baptisme. After we haue receiued the holy Ghost we may depart from grace giuen, and into sinne, and by the grace of God (wee may) rise againe, and amend our liues. And therefore they are to be condemned, which say, they can no more sinne, as long as they liue heere, or denie place of forgiuenes to such as truly repent.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Euery sinne committed after Baptisme, is not the sinne aganst the holy Ghost.","segments":[{"text":"1. Euery sinne committed after Baptisme, is not the sinne aganst the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The very regenerate may depart from grace giuen, and fall into sinne, and yet rise againe, vnto newnesse of life.","segments":[{"text":"2. The very regenerate may depart from grace giuen, and fall into sinne, and yet rise againe, vnto newnesse of life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. No men vtterly are to be cast off, as reprobates, which vnfainedly repent.","segments":[{"text":"3. No men vtterly are to be cast off, as reprobates, which vnfainedly repent.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Euery sinne committed after Baptisme, is not the sinne against the holy Ghost.","segments":[{"text":"1. Proposition. Euery sinne committed after Baptisme, is not the sinne against the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Though euery sinne in it selfe considered deserueth damnation: yet is there a sinne which shall be punished with many; and a sinne, which shall be punished with few stripes: a sinne vnto death and a sinn not vnto death, a sinne against the Father, and the Sonne, which shallbe forgiuen; and a sinne against the holy Ghost, which neuer shallbe forgiuen.","segments":[{"text":"Though euery sinne in it selfe considered deserueth damnation: yet is there a sinne which shall be punished with many; and a sinne, which shall be punished with few stripes:","proofs":["Luke 12:40"],"refs":[{"printed":"Luke 12:40","osis":["Luke.12.40"]}],"note":null},{"text":"a sinne vnto death and a sinn not vnto death,","proofs":["1 John 5:6"],"refs":[{"printed":"1 John 5:6","osis":["1John.5.6"]}],"note":null},{"text":"a sinne against the Father, and the Sonne, which shallbe forgiuen; and a sinne against the holy Ghost, which neuer shallbe forgiuen.","proofs":["Matthew 13:31","Mark 3:29","Luke 22:10"],"refs":[{"printed":"Matthew 13:31","osis":["Matt.13.31"]},{"printed":"Mark 3:29","osis":["Mark.3.29"]},{"printed":"Luke 22:10","osis":["Luke.22.10"]}],"note":null}],"items":[]},{"question":"","answer":"So in their extant confessions witnesse the Churches in Bohem. Saxonie, and Heluetia.","segments":[{"text":"So in their extant confessions witnesse the Churches in Bohem.","proofs":[],"refs":[],"note":"Confess. Bohe. c 4."},{"text":"Saxonie,","proofs":[],"refs":[],"note":"Confess. Sax. ar. 10."},{"text":"and Heluetia.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 8."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Diuerslly hath this doctrine bin oppugned. For","segments":[{"text":"Diuerslly hath this doctrine bin oppugned. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some haue thought all sinnes to be like, and equall, as the Stoikes, Pelagians, and Iouinians.","segments":[{"text":"Some haue thought all sinnes to be like, and equall, as the Stoikes, Pelagians,","proofs":[],"refs":[],"note":"Concil. Milevit."},{"text":"and Iouinians.","proofs":[],"refs":[],"note":"D. Hieron. advers. Iouin."}],"items":[]},{"question":"","answer":"Some haue taught, as Manes the heretike, how none of the godly fathers, and others from the beginning of the world, till the 15. yeare of Tiberius the Emperour (though earnestly they did repent, were saued; but were all punished alike with vtter confusion.","segments":[{"text":"Some haue taught, as Manes the heretike,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"how none of the godly fathers, and others from the beginning of the world, till the 15. yeare of Tiberius the Emperour (though earnestly they did repent, were saued; but were all punished alike with vtter confusion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some giue out that such persons be vtterly out of Gods fauour, and condemned, which depart out of this world, either afore they are baptized, as the Papists doe, or afore they come vnto yeares of discretion, as Hieranites did.","segments":[{"text":"Some giue out that such persons be vtterly out of Gods fauour, and condemned, which depart out of this world, either afore they are baptized, as the Papists doe,","proofs":[],"refs":[],"note":"Spec. peregrin. quaest. dec. 1. c. 3. q. 5. Position. Ingo stad. de Purgat."},{"text":"or afore they come vnto yeares of discretion, as Hieranites did.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The very regenerate may depart from grace giuen and fall into sinne, and yet rise againe vnto newnes of life.","segments":[{"text":"2. Proposition. The very regenerate may depart from grace giuen and fall into sinne, and yet rise againe vnto newnes of life.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That the Regenerate may fall into sinne, and yet rise againe, it is a doctrine grounded vpon the Scriptures. For in them wee euidently may see, that fall they may, partly by the admonitions of our Sauiour vnto the man healed of the Palsie, and vnto the adultresse; of S. Paul, vnto the Ephesians, Colossians,, Hebrewes, and Timothie, and of S. Peter vnto all the godly, and partly by the examples of Dauid, Salomon, Peter, who egregiously, and very offensiuely did fall, and that they doe fall, it is most euident by the fift petitiō of the Lords praier were nothing els to prooue the same, but see afore 9. art. Prop. 3. art. 12. prop. 2. art. 15. propo. 2.","segments":[{"text":"That the Regenerate may fall into sinne, and yet rise againe, it is a doctrine grounded vpon the Scriptures. For in them wee euidently may see, that fall they may, partly by the admonitions of our Sauiour vnto the man healed of the Palsie,","proofs":["John 5:14"],"refs":[{"printed":"John 5:14","osis":["John.5.14"]}],"note":null},{"text":"and vnto the adultresse;","proofs":["John 8:11"],"refs":[{"printed":"John 8:11","osis":["John.8.11"]}],"note":null},{"text":"of S. Paul, vnto the Ephesians,","proofs":["Ephesians 4:21–22"],"refs":[{"printed":"Ephesians 4:21–22","osis":["Eph.4.21-Eph.4.22"]}],"note":null},{"text":"Colossians,,","proofs":["Colossians 3:8"],"refs":[{"printed":"Colossians 3:8","osis":["Col.3.8"]}],"note":null},{"text":"Hebrewes,","proofs":["Hebrews 3:12"],"refs":[{"printed":"Hebrews 3:12","osis":["Heb.3.12"]}],"note":null},{"text":"and Timothie,","proofs":["1 Timothy 1:19","2 Timothy 4:3","2:22"],"refs":[{"printed":"1 Timothy 1:19","osis":["1Tim.1.19"]},{"printed":"2 Timothy 4:3","osis":["2Tim.4.3"]},{"printed":"2:22","osis":["2Tim.2.22"]}],"note":null},{"text":"and of S. Peter vnto all the godly,","proofs":["1 Peter 2:10","5:8","2 Peter 3:17"],"refs":[{"printed":"1 Peter 2:10","osis":["1Pet.2.10"]},{"printed":"5:8","osis":["1Pet.5.8"]},{"printed":"2 Peter 3:17","osis":["2Pet.3.17"]}],"note":null},{"text":"and partly by the examples of Dauid,","proofs":["2 Samuel 11:4"],"refs":[{"printed":"2 Samuel 11:4","osis":["2Sam.11.4"]}],"note":null},{"text":"Salomon,","proofs":["1 Kings 11:3"],"refs":[{"printed":"1 Kings 11:3","osis":["1Kgs.11.3"]}],"note":null},{"text":"Peter,","proofs":["Matthew 26:70, 72, 74"],"refs":[{"printed":"Matthew 26:70, 72, 74","osis":["Matt.26.70","Matt.26.72","Matt.26.74"]}],"note":null},{"text":"who egregiously, and very offensiuely did fall, and that they doe fall, it is most euident by the fift petitiō of the Lords praier were nothing els to prooue the same, but see afore 9. art. Prop. 3. art. 12. prop. 2. art. 15. propo. 2.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Next, that being fallen they may rise againe, and be saued, it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus, Pergamus, and Thyatira, and by the examples of Peter, who denied, and yet afterward confessed his master Christ; and of all the disciples, who fled, and yet returned.","segments":[{"text":"Next, that being fallen they may rise againe, and be saued, it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus, Pergamus, and Thyatira,","proofs":["Revelation 2"],"refs":[{"printed":"Revelation 2","osis":["Rev.2"]}],"note":null},{"text":"and by the examples of Peter, who denied,","proofs":["Luke 22:55"],"refs":[{"printed":"Luke 22:55","osis":["Luke.22.55"]}],"note":null},{"text":"and yet afterward confessed his master Christ;","proofs":["Acts 2:23"],"refs":[{"printed":"Acts 2:23","osis":["Acts.2.23"]}],"note":null},{"text":"and of all the disciples, who fled,","proofs":["Matthew 26:56"],"refs":[{"printed":"Matthew 26:56","osis":["Matt.26.56"]}],"note":null},{"text":"and yet returned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This both granted is, and published for truth by the Churches.","segments":[{"text":"This both granted is, and published for truth by the Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 7. Bohem. c. 5.8. Saxon. ar. 10, 11. Wittem. ar. 32. Suevica, ar. 15."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Vnto this truth subscribe will not","segments":[{"text":"Vnto this truth subscribe will not","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Either by the Catharans, Nouatians, Iouinians, which thinke Gods people be regenerate into a pure, and Angelicall state, so that neither they be, nor can be defiled with any contagion of sinne.","segments":[{"text":"Either by the Catharans,","proofs":[],"refs":[],"note":"Magd. eccles. hist. cen. 12. c. 5."},{"text":"Nouatians,","proofs":[],"refs":[],"note":"Eus. l. 5. c. 43."},{"text":"Iouinians,","proofs":[],"refs":[],"note":"Magd. eccles. hist. cent. 4. c. 5."},{"text":"which thinke Gods people be regenerate into a pure, and Angelicall state, so that neither they be, nor can be defiled with any contagion of sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Either the Libertines, whose opinions were that.","segments":[{"text":"Either the Libertines, whose opinions were that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whosoeuer hath Gods spirit in him, cannot sinne.","segments":[{"text":"Whosoeuer hath Gods spirit in him, cannot sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Dauid sinned not after he had receiued the holy Ghost.","segments":[{"text":"Dauid sinned not after he had receiued the holy Ghost.","proofs":[],"refs":[],"note":"Wilkinson against the F. of Loue, ar. 14."}],"items":[]},{"question":"","answer":"Regeneration is the restoring of the estate wherein Adam was placed afore his fall.","segments":[{"text":"Regeneration is the restoring of the estate wherein Adam was placed afore his fall.","proofs":[],"refs":[],"note":"Calv. contra Libert. fol. 217."}],"items":[]},{"question":"","answer":"Or the Papists who are of minde that","segments":[{"text":"Or the Papists who are of minde that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The workes of men iustified are perfect in this life. No man which is fallen into sinne, can rise againe, and be saued without their Sacrament of Penance.","segments":[{"text":"The workes of men iustified are perfect in this life.","proofs":[],"refs":[],"note":"Tapp p. 189."},{"text":"No man which is fallen into sinne, can rise againe, and be saued without their Sacrament of Penance.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. can. 29."}],"items":[]},{"question":"","answer":"S. Francis attained vnto the perfection of holines, and could not sinne at all.","segments":[{"text":"S. Francis attained vnto the perfection of holines, and could not sinne at all.","proofs":[],"refs":[],"note":"Vis ad apicē venire perfectionis? Vita cum moribus attende B. Francisci."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. No men vtterly are to be cast off, as reprobates which vnfainedly repent","segments":[{"text":"3. Proposition. No men vtterly are to be cast off, as reprobates which vnfainedly repent","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Such as doe fall from grace, and yet returne againe vnto the Lord by true repentance, are to be receiued as members of Gods church: and this by the Scripture is verefied. For there wee read, that","segments":[{"text":"Such as doe fall from grace, and yet returne againe vnto the Lord by true repentance, are to be receiued as members of Gods church: and this by the Scripture is verefied. For there wee read, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God would haue all men saued.","segments":[{"text":"God would haue all men saued.","proofs":["Matthew 11:28"],"refs":[{"printed":"Matthew 11:28","osis":["Matt.11.28"]}],"note":"Matth. 11.28. i. Tim. 2.4."}],"items":[]},{"question":"","answer":"God is alwaies readie to receiue the penitent into fauour. For there is ioy in heauen for the sinner that conuerteth.","segments":[{"text":"God is alwaies readie to receiue the penitent into fauour. For there is ioy in heauen for the sinner that conuerteth.","proofs":["Luke 15:7"],"refs":[{"printed":"Luke 15:7","osis":["Luke.15.7"]}],"note":null}],"items":[]},{"question":"","answer":"Christ is grieued when sinners will not repent.","segments":[{"text":"Christ is grieued when sinners will not repent.","proofs":["Luke 19:41–42"],"refs":[{"printed":"Luke 19:41–42","osis":["Luke.19.41-Luke.19.42"]}],"note":null}],"items":[]},{"question":"","answer":"He shall saue a soule from death, and hide a multitude of sinnes, which conuerteth a sinner from going astray out of his way.","segments":[{"text":"He shall saue a soule from death, and hide a multitude of sinnes, which conuerteth a sinner from going astray out of his way.","proofs":["James 5:20"],"refs":[{"printed":"James 5:20","osis":["Jas.5.20"]}],"note":null}],"items":[]},{"question":"","answer":"The Lord would haue no man to perish, but al men to come to repentance.","segments":[{"text":"The Lord would haue no man to perish, but al men to come to repentance.","proofs":["2 Peter 3:9"],"refs":[{"printed":"2 Peter 3:9","osis":["2Pet.3.9"]}],"note":null}],"items":[]},{"question":"","answer":"If wee acknowledge our sinnes, he is faithfull and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse.","segments":[{"text":"If wee acknowledge our sinnes, he is faithfull and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse.","proofs":["1 John 1:9"],"refs":[{"printed":"1 John 1:9","osis":["1John.1.9"]}],"note":null}],"items":[]},{"question":"","answer":"Hee exhorteth his erring people to repent, and doe their first workes: neither refuseth hee the sinner that repenteth, as appeareth in the example of the Prodigall sonne, and of the debter.","segments":[{"text":"Hee exhorteth his erring people to repent, and doe their first workes:","proofs":["Revelation 2:5, 16"],"refs":[{"printed":"Revelation 2:5, 16","osis":["Rev.2.5","Rev.2.16"]}],"note":null},{"text":"neither refuseth hee the sinner that repenteth, as appeareth in the example of the Prodigall sonne,","proofs":["Luke 15:20"],"refs":[{"printed":"Luke 15:20","osis":["Luke.15.20"]}],"note":null},{"text":"and of the debter.","proofs":["Matthew 18:26"],"refs":[{"printed":"Matthew 18:26","osis":["Matt.18.26"]}],"note":null}],"items":[]},{"question":"","answer":"God then being so gratious, and mercifull, man after his ensample is both by all good meanes to prouoke sinners vnto repentance, and they testifying the same to receiue them into fauour.","segments":[{"text":"God then being so gratious, and mercifull, man after his ensample is both by all good meanes to prouoke sinners vnto repentance, and they testifying the same to receiue them into fauour.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"So did S. Paul will the Galatians. Brethren (saith hee) if a man be fallen by occasion into any fault, yea which are spirituall, restore such one with the spirit of meekenes, considering thy selfe, least thou also be tempted.","segments":[{"text":"So did S. Paul will the Galatians. Brethren (saith hee) if a man be fallen by occasion into any fault, yea which are spirituall, restore such one with the spirit of meekenes, considering thy selfe, least thou also be tempted.","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null}],"items":[]},{"question":"","answer":"So did hee enioyne the Corinthians, when hee saide","segments":[{"text":"So did hee enioyne the Corinthians, when hee saide","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"If anie hath caused sorrowe, the same hath not made me sorie, but partly (least I should more charge him) you all. It is sufficient vnto the same man, that he was rebuked of many. So that nowe contrarywise yee ought rather to forgiue, and comfort (him) least the same should be swallowed yp with ouermuch heauinesse.","segments":[{"text":"If anie hath caused sorrowe, the same hath not made me sorie, but partly (least I should more charge him) you all. It is sufficient vnto the same man, that he was rebuked of many. So that nowe contrarywise yee ought rather to forgiue, and comfort (him) least the same should be swallowed yp with ouermuch heauinesse.","proofs":["2 Corinthians 2:5–7"],"refs":[{"printed":"2 Corinthians 2:5–7","osis":["2Cor.2.5-2Cor.2.7"]}],"note":null}],"items":[]},{"question":"","answer":"When also he said, Receiue him (meaning Ouesinus.","segments":[{"text":"When also he said, Receiue him (meaning Ouesinus.","proofs":["Philemon 12"],"refs":[{"printed":"Philemon 12","osis":["Phlm.1.12"]}],"note":null}],"items":[]},{"question":"","answer":"And so teach the Churches.","segments":[{"text":"And so teach the Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 14. Bohem. c. 5. August. ar. 11. Saxon. ar. 3. Wittem. ar. 12."}],"items":[]},{"question":"","answer":"Errors and Adversaries vnto this truth.","segments":[{"text":"Errors and Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Adversaries vnto this truth are they","segments":[{"text":"Adversaries vnto this truth are they","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"First, which leaue nothing but the vnappeasable wrath of God to such as doe sinne after Baptisme, as as did both in old time the Montanists, and Nouatians, and of late yeares Melchior Hoffman, the Arch Heretike of his daies, and the Anabaptists in Germaine, and the Barrowists among our selues in England.","segments":[{"text":"First, which leaue nothing but the vnappeasable wrath of God to such as doe sinne after Baptisme, as as did both in old time the Montanists,","proofs":[],"refs":[],"note":"D. Hieron. adv. Marc."},{"text":"and Nouatians,","proofs":[],"refs":[],"note":"Cypr. epist. 4. ad Antonian."},{"text":"and of late yeares Melchior Hoffman, the Arch Heretike of his daies,","proofs":[],"refs":[],"note":"Bulling. contr. Anab. l. 2. c. 13."},{"text":"and the Anabaptists in Germaine,","proofs":[],"refs":[],"note":"Calv. Institut."},{"text":"and the Barrowists among our selues in England.","proofs":[],"refs":[],"note":"Giffords repl."}],"items":[]},{"question":"","answer":"Next, who say that being once regenerate, sinne is cut away, as with a Rasor, so that the godly cannot sinne, and therefore neede no repentance: so did the Messalians, and doe the Familie of Loue.","segments":[{"text":"Next, who say that being once regenerate, sinne is cut away, as with a Rasor, so that the godly cannot sinne, and therefore neede no repentance: so did the Messalians,","proofs":[],"refs":[],"note":"Magd. eccles. hist. cen. 4. c. 5."},{"text":"and doe the Familie of Loue.","proofs":[],"refs":[],"note":"H. N. spirit. land. c. 33. § 3. c. 34. § 11. c. 37. § 8. and Proverbs c. 5. § 15. and Crying voice § 6."}],"items":[]},{"question":"","answer":"Lastly, the desperate, whose sinnes being either most infinite, or abominable, they thinke how God hee neither can, nor will forgiue them: such in times past were Kaine, and Iudas, in our fathers Franciscus Spira, and one Doctor Kraus, and in our daies, Bolton euen hee that first hatched that sect in England, which afterward was tearmed Brownisme.","segments":[{"text":"Lastly, the desperate, whose sinnes being either most infinite, or abominable, they thinke how God hee neither can, nor will forgiue them: such in times past were Kaine,","proofs":["Genesis 4"],"refs":[{"printed":"Genesis 4","osis":["Gen.4"]}],"note":null},{"text":"and Iudas,","proofs":["Acts 1"],"refs":[{"printed":"Acts 1","osis":["Acts.1"]}],"note":null},{"text":"in our fathers Franciscus Spira,","proofs":[],"refs":[],"note":"Hist. Fr. Spir."},{"text":"and one Doctor Kraus,","proofs":[],"refs":[],"note":"Luther on Gal. 3.1."},{"text":"and in our daies, Bolton euen hee that first hatched that sect in England, which afterward was tearmed Brownisme.","proofs":[],"refs":[],"note":"Giffords repl. to Barr. and Green. p. 17."}],"items":[]}]}]}],"text":null},{"number":17,"title":"Of praedistination, and election","part":null,"questions":[],"paragraphs":["17.1","17.2","17.3"],"clauses":[],"items":[{"question":"","answer":"Predestination to life, is the euerlasting purpose of God whereby before the foundations of the world was laid he hath constantly decreed by his councell secret to vs, to deliuer from curse, and damnation, those whome he hath chosen in Christ out of mankinde, and to bring them by Christ to euerlasting saluation, as vessells made to honour wherefore they which be indued with so excellent a benefit of God, be called according to Gods purpose by his Spirit working in due season, they, through grace obey the calling, they be iustified freely: they be made sonnes of God by adoption: they be made like the image of his onely begotten Sonne Iesus Christ: they walke religiously in good workes, & at length by Gods mercie, they attaine to euerlasting felicitie, As the godly consideration of Predestination, and our election in Christ is full of sweete, pleasant, and vnspeakable comfort to godly persons, and such as feele in themselues the working of the Spirit of Christ, mortifying the workes of the flesh, and their earthly members, and drawing vp their minde to high, and heauenly things, as well because it doth greatly establish, and confirme their faith of eternall saluation to be enioyed through Christ: as because it doth feruently kindle their loue towards God: So for curious, and carnall persons, lacking the Spirit of Christ, to haue continually before their eies the sentence of Gods predestination is amost dangerous down fall, whereby the Deuill doth thrust them into desperation, or into rechlesnes of most vncleane liuing, no lesse perilous then desperation. Furthermore, wee must receiue Gods promises in such wise, as they be generally set forth vnto vs in holy Scripture: and in our doings that will of God is to be followed, which wee haue expresly declared vnto vs in the word of God.","segments":[{"text":"Predestination to life, is the euerlasting purpose of God whereby before the foundations of the world was laid he hath constantly decreed by his councell secret to vs, to deliuer from curse, and damnation, those whome he hath chosen in Christ out of mankinde, and to bring them by Christ to euerlasting saluation, as vessells made to honour wherefore they which be indued with so excellent a benefit of God, be called according to Gods purpose by his Spirit working in due season, they, through grace obey the calling, they be iustified freely: they be made sonnes of God by adoption: they be made like the image of his onely begotten Sonne Iesus Christ: they walke religiously in good workes, & at length by Gods mercie, they attaine to euerlasting felicitie, As the godly consideration of Predestination, and our election in Christ is full of sweete, pleasant, and vnspeakable comfort to godly persons, and such as feele in themselues the working of the Spirit of Christ, mortifying the workes of the flesh, and their earthly members, and drawing vp their minde to high, and heauenly things, as well because it doth greatly establish, and confirme their faith of eternall saluation to be enioyed through Christ: as because it doth feruently kindle their loue towards God: So for curious, and carnall persons, lacking the Spirit of Christ, to haue continually before their eies the sentence of Gods predestination is amost dangerous down fall, whereby the Deuill doth thrust them into desperation, or into rechlesnes of most vncleane liuing, no lesse perilous then desperation. Furthermore, wee must receiue Gods promises in such wise, as they be generally set forth vnto vs in holy Scripture: and in our doings that will of God is to be followed, which wee haue expresly declared vnto vs in the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. There is a Predestination of men vnto everlasting life.","segments":[{"text":"1. There is a Predestination of men vnto everlasting life.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Predestination hath bin from euerlasting.","segments":[{"text":"2. Predestination hath bin from euerlasting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. They which are predestinate vnto saluation cannot perish.","segments":[{"text":"3. They which are predestinate vnto saluation cannot perish.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Not all men, but certaine, are predestinate to be saued.","segments":[{"text":"4. Not all men, but certaine, are predestinate to be saued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. In Christ Iesus of the meere will, and purpose of God some are elected, and not others, vnto saluation.","segments":[{"text":"5. In Christ Iesus of the meere will, and purpose of God some are elected, and not others, vnto saluation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. They, who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word, & inwardly by the spirit of God.","segments":[{"text":"6. They, who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word, & inwardly by the spirit of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. The Predestinate are both iustified by faith, sanctified by the holy Ghost; and shall be glorified in the life to come.","segments":[{"text":"7. The Predestinate are both iustified by faith, sanctified by the holy Ghost; and shall be glorified in the life to come.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"8. The consideration of Predestination, is to the godly wise, most comfortable; but to curious, and carnall persons, very dangerous.","segments":[{"text":"8. The consideration of Predestination, is to the godly wise, most comfortable; but to curious, and carnall persons, very dangerous.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"9. The generall promises of God, set forth in the holy Scriptures, are to be embraced of vs.","segments":[{"text":"9. The generall promises of God, set forth in the holy Scriptures, are to be embraced of vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"10. In our actions the word of God, which is his his revealed will, must be our direction.","segments":[{"text":"10. In our actions the word of God, which is his his revealed will, must be our direction.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. There is a predestination of men vnto euerlasting life.","segments":[{"text":"1. Proposition. There is a predestination of men vnto euerlasting life.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That of men, some be predestinate vnto life, it is a truth most apparent in the holy Scripture by the testimonie both of Christ himselfe, who saith.","segments":[{"text":"That of men, some be predestinate vnto life, it is a truth most apparent in the holy Scripture by the testimonie both of Christ himselfe, who saith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"To sit at my right hand, and at my left hand, is not mine to giue, but (it shall be giuen) to them, for whome it is prepared of my Father.","segments":[{"text":"To sit at my right hand, and at my left hand, is not mine to giue, but (it shall be giuen) to them, for whome it is prepared of my Father.","proofs":["Matthew 20:23"],"refs":[{"printed":"Matthew 20:23","osis":["Matt.20.23"]}],"note":null}],"items":[]},{"question":"","answer":"Many are called but fewe chosen.","segments":[{"text":"Many are called but fewe chosen.","proofs":["Matthew 22:14"],"refs":[{"printed":"Matthew 22:14","osis":["Matt.22.14"]}],"note":"Ibid. 22.14."}],"items":[]},{"question":"","answer":"For the elects sake, those daies shall be shortned.","segments":[{"text":"For the elects sake, those daies shall be shortned.","proofs":["Matthew 24:22"],"refs":[{"printed":"Matthew 24:22","osis":["Matt.24.22"]}],"note":"Ibid. 24.2."}],"items":[]},{"question":"","answer":"Feare not little flocke; for it is your Fathers pleasure to giue you a kingdome.","segments":[{"text":"Feare not little flocke; for it is your Fathers pleasure to giue you a kingdome.","proofs":["Luke 12:32"],"refs":[{"printed":"Luke 12:32","osis":["Luke.12.32"]}],"note":null}],"items":[]},{"question":"","answer":"I tell you, in that night there shall be two in one bedde; the one shall be receiued, and the other shall be left.","segments":[{"text":"I tell you, in that night there shall be two in one bedde; the one shall be receiued, and the other shall be left.","proofs":["Luke 17:34"],"refs":[{"printed":"Luke 17:34","osis":["Luke.17.34"]}],"note":"Ibid. 17.34."}],"items":[]},{"question":"","answer":"All that the Father giueth mee, shall come vnto me.","segments":[{"text":"All that the Father giueth mee, shall come vnto me.","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]},{"question":"","answer":"Witnessed also is this by the Euangelist Luke, and Paul, the one saith how of the Gentiles at Antioch, so many as were ordained vnto eternall life, beleeued, and the other, those whome he knewe before he did also predestinate.","segments":[{"text":"Witnessed also is this by the Euangelist Luke, and Paul, the one saith how of the Gentiles at Antioch, so many as were ordained vnto eternall life, beleeued,","proofs":["Acts 13:48"],"refs":[{"printed":"Acts 13:48","osis":["Acts.13.48"]}],"note":null},{"text":"and the other, those whome he knewe before he did also predestinate.","proofs":["Romans 8:29"],"refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]}],"note":null}],"items":[]},{"question":"","answer":"Wee are vnto God the sweete sauour of Christ, in them that are saued, and in them which perish: to the one wee are the fauour of death vnto death; and to the other the sauour of life vnto life.","segments":[{"text":"Wee are vnto God the sweete sauour of Christ, in them that are saued, and in them which perish: to the one wee are the fauour of death vnto death; and to the other the sauour of life vnto life.","proofs":["2 Corinthians 2:15–16"],"refs":[{"printed":"2 Corinthians 2:15–16","osis":["2Cor.2.15-2Cor.2.16"]}],"note":null}],"items":[]},{"question":"","answer":"Blessed be God, euen the Father of our Lord Iesus Christ, which &c. hath chosen vs in him, before the foundation of the world &c. who hath predestinate vs, to be adopted through Iesus Christ vnto himselfe, &c.","segments":[{"text":"Blessed be God, euen the Father of our Lord Iesus Christ, which &c. hath chosen vs in him, before the foundation of the world &c. who hath predestinate vs, to be adopted through Iesus Christ vnto himselfe, &c.","proofs":["Ephesians 1:3–5"],"refs":[{"printed":"Ephesians 1:3–5","osis":["Eph.1.3-Eph.1.5"]}],"note":null}],"items":[]},{"question":"","answer":"The examples also of the elected creatures, man and Angels, of the two brethren, Abel, and Kaine, Isaac, and Ismael, Iacob, and Esau, of the two Eunuches of K. Pharao, of the two kingdomes, Iuda and Israel: the two peoples, Iewes, and Gentiles; the two Apostles, Peter, and Iudas; the two Theeues vpon the Crosse, the two men in the fieldes, and the two women at the Mill, make to the illustration of this truth.","segments":[{"text":"The examples also of the elected creatures, man and Angels,","proofs":["Matthew 25:34, 41","Jude 6"],"refs":[{"printed":"Matthew 25:34, 41","osis":["Matt.25.34","Matt.25.41"]},{"printed":"Jude 6","osis":["Jude.1.6"]}],"note":null},{"text":"of the two brethren, Abel, and Kaine,","proofs":["Genesis 4:4"],"refs":[{"printed":"Genesis 4:4","osis":["Gen.4.4"]}],"note":null},{"text":"Isaac, and Ismael,","proofs":["Romans 9"],"refs":[{"printed":"Romans 9","osis":["Rom.9"]}],"note":null},{"text":"Iacob, and Esau,","proofs":["Malachi 1:2–3","Romans 9:13"],"refs":[{"printed":"Malachi 1:2–3","osis":["Mal.1.2-Mal.1.3"]},{"printed":"Romans 9:13","osis":["Rom.9.13"]}],"note":null},{"text":"of the two Eunuches of K. Pharao,","proofs":["Genesis 40:20"],"refs":[{"printed":"Genesis 40:20","osis":["Gen.40.20"]}],"note":null},{"text":"of the two kingdomes, Iuda and Israel: the two peoples, Iewes, and Gentiles; the two Apostles, Peter, and Iudas; the two Theeues vpon the Crosse,","proofs":["Luke 23:39–40, 43"],"refs":[{"printed":"Luke 23:39–40, 43","osis":["Luke.23.39-Luke.23.40","Luke.23.43"]}],"note":null},{"text":"the two men in the fieldes, and the two women at the Mill,","proofs":["Matthew 24:40–41"],"refs":[{"printed":"Matthew 24:40–41","osis":["Matt.24.40-Matt.24.41"]}],"note":null},{"text":"make to the illustration of this truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All Churches consent with this doctrine.","segments":[{"text":"All Churches consent with this doctrine.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Erre therefore doe they, which stand in opinion, that","segments":[{"text":"Erre therefore doe they, which stand in opinion, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some are appointed to be saued, but none to be damned.","segments":[{"text":"Some are appointed to be saued, but none to be damned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In soule, some persons; but in soule, and body together, none shall be saued: of this minde were the old heretikes, viz. the false Apostles, the Carpocratians, the Valentinians, the Cerdonites, the Manichies, and the Hieranites, and of their opinion be the Familie of Loue.","segments":[{"text":"In soule, some persons; but in soule, and body together, none shall be saued: of this minde were the old heretikes, viz. the false Apostles,","proofs":["1 Corinthians 15:12"],"refs":[{"printed":"1 Corinthians 15:12","osis":["1Cor.15.12"]}],"note":null},{"text":"the Carpocratians,","proofs":[],"refs":[],"note":"Clem. strom. lib. 4."},{"text":"the Valentinians,","proofs":[],"refs":[],"note":"Iren."},{"text":"the Cerdonites,","proofs":[],"refs":[],"note":"Iren."},{"text":"the Manichies,","proofs":[],"refs":[],"note":"Aug. contra Faust. l. 4. c. 16."},{"text":"and the Hieranites,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"and of their opinion be the Familie of Loue.","proofs":[],"refs":[],"note":"H.N. Instr. ar. 5. § 24. Prophecie of the spir. c. 16. § 7."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Predestination hath bin from euerlasting.","segments":[{"text":"2. Proposition. Predestination hath bin from euerlasting.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The profe from Gods word.","segments":[{"text":"The profe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Predestination beganne before all times. It will be said (saith our Sauiour Christ) Come ye blessed of my Father, inherite ye the kingdome prepared for you from the foundations of the world.","segments":[{"text":"Predestination beganne before all times. It will be said (saith our Sauiour Christ) Come ye blessed of my Father, inherite ye the kingdome prepared for you from the foundations of the world.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null}],"items":[]},{"question":"","answer":"God hath chosen vs in Iesus Christ before the Foundation of the world.","segments":[{"text":"God hath chosen vs in Iesus Christ before the Foundation of the world.","proofs":["Ephesians 1:4"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]}],"note":null}],"items":[]},{"question":"","answer":"God hath saued vs, &c. according to his owne purpose, and grace, which was giuen to vs through Christ Iesus before the world was.","segments":[{"text":"God hath saued vs, &c. according to his owne purpose, and grace, which was giuen to vs through Christ Iesus before the world was.","proofs":["2 Timothy 1:9"],"refs":[{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":null}],"items":[]},{"question":"","answer":"The publike confessions of the Churches, namely in Heluetia, Basil, and France, beare witnesse herevnto.","segments":[{"text":"The publike confessions of the Churches, namely in Heluetia,","proofs":[],"refs":[],"note":"Confess. 2. c. 10.11."},{"text":"Basil,","proofs":[],"refs":[],"note":"ar. 1."},{"text":"and France,","proofs":[],"refs":[],"note":"ar. 10."},{"text":"beare witnesse herevnto.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Aduersaries vnto this truth.","segments":[{"text":"Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Those wrangling Sophisters then are deceiued, who, because God is not included within the compasse of any time, but hath all things to come, as present continually before his eies, doe say, that God he did not in the time long agoe past onely, but still in the time present, likewise, doth predestinate.","segments":[{"text":"Those wrangling Sophisters then are deceiued, who, because God is not included within the compasse of any time, but hath all things to come, as present continually before his eies, doe say, that God he did not in the time long agoe past onely, but still in the time present, likewise, doth predestinate.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"3. Proposition. They which are predestinate vnto saluation, cannot perish.","segments":[{"text":"3. Proposition. They which are predestinate vnto saluation, cannot perish.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"All that the Father giueth mee shall come to mee, and him that commeth to mee, I cast not away, saith Christ.","segments":[{"text":"All that the Father giueth mee shall come to mee, and him that commeth to mee, I cast not away, saith Christ.","proofs":["John 6:37"],"refs":[{"printed":"John 6:37","osis":["John.6.37"]}],"note":null}],"items":[]},{"question":"","answer":"I giue vnto them eternall life, and they shall neuer perish, neither shall any pluck them out of my hand, &c. none is able to take them out of my Fathers hand. The gates of hel shall not ouercome the Church.","segments":[{"text":"I giue vnto them eternall life, and they shall neuer perish, neither shall any pluck them out of my hand, &c. none is able to take them out of my Fathers hand.","proofs":["John 10:28–29"],"refs":[{"printed":"John 10:28–29","osis":["John.10.28-John.10.29"]}],"note":null},{"text":"The gates of hel shall not ouercome the Church.","proofs":["Matthew 16:18"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]}],"note":null}],"items":[]},{"question":"","answer":"Moreouer whome be predestinate, them hee also glorified. For the giftes and calling of God are without repentance.","segments":[{"text":"Moreouer whome be predestinate, them hee also glorified.","proofs":["Romans 8:30"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]}],"note":null},{"text":"For the giftes and calling of God are without repentance.","proofs":["Romans 11:29"],"refs":[{"printed":"Romans 11:29","osis":["Rom.11.29"]}],"note":null}],"items":[]},{"question":"","answer":"They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs.","segments":[{"text":"They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs.","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null}],"items":[]},{"question":"","answer":"So the Churches of God: as afore in this article.","segments":[{"text":"So the Churches of God: as afore in this article.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wander then doe they from the truth, which thinke","segments":[{"text":"Wander then doe they from the truth, which thinke","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the very elect, totally, and finally may fall from grace, and be damned.","segments":[{"text":"That the very elect, totally, and finally may fall from grace, and be damned.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the regenerate may fall from the grace of God; may destroy the temple of God; and be broken off from the vine Christ Iesus: which was one of Glouers errors.","segments":[{"text":"That the regenerate may fall from the grace of God; may destroy the temple of God; and be broken off from the vine Christ Iesus: which was one of Glouers errors.","proofs":[],"refs":[],"note":"Bredwels detect. p. 85."}],"items":[]},{"question":"","answer":"That the number of those which be predestinate, may both encrease, and be diminished: so thought the Pelagians.","segments":[{"text":"That the number of those which be predestinate, may both encrease, and be diminished: so thought the Pelagians.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"4. Proposition. Not all men but certaine, be predestinate to be saued.","segments":[{"text":"4. Proposition. Not all men but certaine, be predestinate to be saued.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee denie that all, and affirme that a certaine chosen and companie of men be predestinate, and so doth Gods word.","segments":[{"text":"Wee denie that all, and affirme that a certaine chosen and companie of men be predestinate, and so doth Gods word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Reioice that your names are written in heauen.","segments":[{"text":"Reioice that your names are written in heauen.","proofs":["Luke 10:20"],"refs":[{"printed":"Luke 10:20","osis":["Luke.10.20"]}],"note":null}],"items":[]},{"question":"","answer":"I knowe mine, and am knowne of mine, is the saying of Christ Iesus.","segments":[{"text":"I knowe mine, and am knowne of mine, is the saying of Christ Iesus.","proofs":["John 10:14"],"refs":[{"printed":"John 10:14","osis":["John.10.14"]}],"note":null}],"items":[]},{"question":"","answer":"I suffer all things for the elects sake, saith S. Paul.","segments":[{"text":"I suffer all things for the elects sake, saith S. Paul.","proofs":["2 Timothy 2:10"],"refs":[{"printed":"2 Timothy 2:10","osis":["2Tim.2.10"]}],"note":null}],"items":[]},{"question":"","answer":"The very same with vs doe the Churches affirme.","segments":[{"text":"The very same with vs doe the Churches affirme.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 10. Basil. ar. 1. Gal. ar 12. Belg. ar. 16."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee are therefore against them which teach, how not certain, but all, euen the most vngodly, and damnable; yea, the very Deuils shall be saued; of which opinion were the Originists, and are the Cptabaptists.","segments":[{"text":"Wee are therefore against them which teach, how not certain, but all, euen the most vngodly, and damnable; yea, the very Deuils shall be saued; of which opinion were the Originists,","proofs":[],"refs":[],"note":"Wolf. Musculus in epist. ad Philip. praef."},{"text":"and are the Cptabaptists.","proofs":[],"refs":[],"note":"Bulling. cont. Catabap. lib. 1."}],"items":[]},{"question":"","answer":"All men be elected vnto life euerlasting.","segments":[{"text":"All men be elected vnto life euerlasting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"There is no hell, nor future, and eternall misterie at all, but only either in mās opiniō, as hold the Atheists, or in the heart, and conscience of man in this life, as the Familists maintaine.","segments":[{"text":"There is no hell, nor future, and eternall misterie at all, but only either in mās opiniō, as hold the Atheists,","proofs":[],"refs":[],"note":"Nash in Chr. his teares, p. 58."},{"text":"or in the heart, and conscience of man in this life, as the Familists maintaine.","proofs":[],"refs":[],"note":"Ramseis, and Allens confess."}],"items":[]},{"question":"","answer":"No certaine companie be foredestined vnto eternall condemnation.","segments":[{"text":"No certaine companie be foredestined vnto eternall condemnation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"None more then others, be predestinate vnto saluation; which was an error of Henry Bolsteck.","segments":[{"text":"None more then others, be predestinate vnto saluation; which was an error of Henry Bolsteck.","proofs":[],"refs":[],"note":"Calvin. epist. ministr. Basil. fol. 105."}],"items":[]},{"question":"","answer":"In like sort we condemne such as either curiously enquire, who, and how many shall be saued, or damned; or giue the sentence of reprobation vpon any men whosoeuer: as doe the Papists vpon Caluine, Beza, and Verone, when they call them Reprobates.","segments":[{"text":"In like sort we condemne such as either curiously enquire, who, and how many shall be saued, or damned; or giue the sentence of reprobation vpon any men whosoeuer: as doe the Papists vpon Caluine, Beza, and Verone, when they call them Reprobates.","proofs":[],"refs":[],"note":"Test. Rhem. an. Rom. 11.23."}],"items":[]}]}]},{"question":"","answer":"5. Proposition. Of the meere will, and purpese of God, some men in Christ Iesus are elected, and not others vnto saluation.","segments":[{"text":"5. Proposition. Of the meere will, and purpese of God, some men in Christ Iesus are elected, and not others vnto saluation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God, the cause formall, God his infinite mercie, and goodnes; the cause materiall, the blood of Christ, the cause finall, or ende, why both God the Father hath loued and Christ for his elect hath suffered, is the glorie of God, and the saluation of man.","segments":[{"text":"In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God,","proofs":["Romans 9:11","Ephesians 1:5","2 Timothy 1:9"],"refs":[{"printed":"Romans 9:11","osis":["Rom.9.11"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]}],"note":"That the purpose of God might remaine according to election. Rom. 9.11. Who doth predestinate vs, &c. according to the good pleasure of his will, Eph. 1.5. Not according to our workes, but according to his owne purpose and grace. 2. Tim. 1.9."},{"text":"the cause formall, God his infinite mercie, and goodnes;","proofs":["Exodus 33:19","Romans 9:15"],"refs":[{"printed":"Exodus 33:19","osis":["Exod.33.19"]},{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"note":"I will shew mercie, to whome I will shew mercie. Exod. 33.19. Rom. 9.15."},{"text":"the cause materiall, the blood of Christ,","proofs":["Ephesians 1:4–5","1 Timothy 1:18–20"],"refs":[{"printed":"Ephesians 1:4–5","osis":["Eph.1.4-Eph.1.5"]},{"printed":"1 Timothy 1:18–20","osis":["1Tim.1.18-1Tim.1.20"]}],"note":"Hee hath chosen vs in Christ, &c. and hath predestinate vs through Christ vnto himselfe. Eph. 1.4, 5. Ye were not redeemed with corruptible things, &c. but with the pretious blood of Christ, as of a lambe vndefiled, and without spot, which was ordained before the foundation of the world, but was declared in the last times for your sakes. 1. Tim. 1.18, 19, 20."},{"text":"the cause finall, or ende, why both God the Father hath loued and Christ for his elect hath suffered, is the glorie of God,","proofs":["Ephesians 1:6","Proverbs 16:4"],"refs":[{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"Proverbs 16:4","osis":["Prov.16.4"]}],"note":"Who doth predestinate vs, &c. to the praise of the glorie of his grace. Eph. 1.6. The Lord hath made all things for his owne sake; yea, euen the wicked for the day of euill. Prou. 16.4."},{"text":"and the saluation of man.","proofs":["Romans 8:29","9:21"],"refs":[{"printed":"Romans 8:29","osis":["Rom.8.29"]},{"printed":"9:21","osis":["Rom.9.21"]}],"note":"Rom. 8.29. Those whome he knew before, he did also predestinate to be made like to the image of his Sonne, that he might be the first borne among many brethren. Hath not the potter power of the clay, to make of the same lumpe, one vessell to honour, and another vnto dishonour? Rom. 9.21."}],"items":[]},{"question":"","answer":"And this doe all the Churches militant, and reformed, with a sweete consent testifie, and acknowledge.","segments":[{"text":"And this doe all the Churches militant, and reformed, with a sweete consent testifie, and acknowledge.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Hereby is discouered the impietie of those men which thinke, that","segments":[{"text":"Hereby is discouered the impietie of those men which thinke, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes, and merits; So teach the Papists,","segments":[{"text":"1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes, and merits; So teach the Papists,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The kingdome of heauen (say they) is prepared for them that are worthie of it, and deserue it by their well doing.","segments":[{"text":"The kingdome of heauen (say they) is prepared for them that are worthie of it, and deserue it by their well doing.","proofs":[],"refs":[],"note":"Test. Rhem. an. Mat. 20.23."}],"items":[]},{"question":"","answer":"Licet electis gloria ex eterna Dei predestinatione dimanet, non tamen provenit nisi ex eorum operibus, &c. Sine nobis non glorificamur. 1. Although from Gods eternall predestination glory floweth to the elect: yet for all that it springeth not but from their owne workes, &c. Without our selues wee are not glorified.","segments":[{"text":"Licet electis gloria ex eterna Dei predestinatione dimanet, non tamen provenit nisi ex eorum operibus, &c. Sine nobis non glorificamur. 1. Although from Gods eternall predestination glory floweth to the elect: yet for all that it springeth not but from their owne workes, &c. Without our selues wee are not glorified.","proofs":[],"refs":[],"note":"Stella in Luc. c. 10. fol. 35."}],"items":[]},{"question":"","answer":"2. God beheld in euery man whether he would vse his grace well, and beleeue the Gospell, or no; and as hee saw a man affected, so he did predestinate, chuse, or refuse him.","segments":[{"text":"2. God beheld in euery man whether he would vse his grace well, and beleeue the Gospell, or no; and as hee saw a man affected, so he did predestinate, chuse, or refuse him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Besides his will, there was some other cause in God, why hee choose one, and cast off another man, but this cause is hiddē from vs.","segments":[{"text":"3. Besides his will, there was some other cause in God, why hee choose one, and cast off another man, but this cause is hiddē from vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Men by nature be elected, and saued; an error of the Basilideans, and Valentinians.","segments":[{"text":"4. Men by nature be elected, and saued; an error of the Basilideans, and Valentinians.","proofs":[],"refs":[],"note":"Clem. strom. lib. 2.4."}],"items":[]},{"question":"","answer":"5. It is in man his power to be elected, the error of Theophylact, and of Bolseck.","segments":[{"text":"5. It is in man his power to be elected, the error of Theophylact,","proofs":[],"refs":[],"note":"Theoph. in Matth. 22."},{"text":"and of Bolseck.","proofs":[],"refs":[],"note":"Calvin. epist. minist. Helvet. fol. 104."}],"items":[]},{"question":"","answer":"6. God is partiall, and vniust for chusing some, and refusing others; calling many, and electing but fewe.","segments":[{"text":"6. God is partiall, and vniust for chusing some, and refusing others; calling many, and electing but fewe.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"6. Proposition. They who are elected vnto saluation, if they come vnto yeares of discretion, are called both outwardly by the word, and inwardly by the Spirit of God.","segments":[{"text":"6. Proposition. They who are elected vnto saluation, if they come vnto yeares of discretion, are called both outwardly by the word, and inwardly by the Spirit of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Though true it be, the Lord knoweth all, and euery of his elect: yet hath he reuealed vnto vs certaine notes, and tokens, whereby wee may see, and certainely knowe, whether we bee of that number, or not. For such as be ordained vnto euerlasting life, if they liue long in this world, they one time or other be called vnto the knowledge of saluation by the preaching of Gods word; they obey that calling, through the operation of the holy Ghost, working within them; they feele in their soules the same spirit, bearing witnesse vnto their spirits, how they are the children of God; and finally they walke religiously in all good workes.","segments":[{"text":"Though true it be, the Lord knoweth all, and euery of his elect: yet hath he reuealed vnto vs certaine notes, and tokens, whereby wee may see, and certainely knowe, whether we bee of that number, or not. For such as be ordained vnto euerlasting life, if they liue long in this world, they one time or other be called vnto the knowledge of saluation by the preaching of Gods word; they obey that calling, through the operation of the holy Ghost, working within them; they feele in their soules the same spirit, bearing witnesse vnto their spirits, how they are the children of God; and finally they walke religiously in all good workes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"These things are most euident, and cleere in the holy Scripture, where is set downe, both the calling of the predestinate, and their obedience to the word beeing called, and their adoption by the spirit to be the children of God; and last of all, their holinesse of life, and virtuous conuersation.","segments":[{"text":"These things are most euident, and cleere in the holy Scripture, where is set downe, both the calling of the predestinate,","proofs":["Romans 8:30","Galatians 1:15","1 Thessalonians 2:12","2 Timothy 1:9","Revelation 17:14"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Galatians 1:15","osis":["Gal.1.15"]},{"printed":"1 Thessalonians 2:12","osis":["1Thess.2.12"]},{"printed":"2 Timothy 1:9","osis":["2Tim.1.9"]},{"printed":"Revelation 17:14","osis":["Rev.17.14"]}],"note":"Whome he predestinate, them also hee called. Rom. 8.30. God separated me from my mothers wombe, and called me by his grace. Gal. 1.15. He hath called you to his kingdome, and glorie. 1. Thess. 2.12. He hath saued vs, and called vs with an holy calling. 2. Timoth. 1.9. They that are on his side, called, chosen, and faithfull. Reu. 17.14."},{"text":"and their obedience to the word beeing called,","proofs":["Romans 16:19","Ephesians 1:13","2 Corinthians 13:5"],"refs":[{"printed":"Romans 16:19","osis":["Rom.16.19"]},{"printed":"Ephesians 1:13","osis":["Eph.1.13"]},{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":"Your obedience is come abroad among all. Rom. 16.19. in Christ also ye trusted after ye heard the word of truth. Eph. 1.13. Iesus Christ is in you, except ye 〈◊〉 reprobates. 2. Cor. 13.5."},{"text":"and their adoption by the spirit to be the children of God;","proofs":["Romans 8:15–16","Matthew 6:9","Galatians 4:6"],"refs":[{"printed":"Romans 8:15–16","osis":["Rom.8.15-Rom.8.16"]},{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]}],"note":"Ye receiued the spirit of adoption, whereby we crie Abba, Father. The same Spirit bearing witnesse with our spirit, that we are the children of God. Rom. 8.15, 16. After this manner pray ye, Our Father &c. Matth. 6 9. And because ye are sonnes, God hath sent forth the spirit of his Sonne into your hearts, which crieth Abba, Father Gal. 4.6."},{"text":"and last of all, their holinesse of life, and virtuous conuersation.","proofs":["Ephesians 1:4","2:10","Titus 2:11–12"],"refs":[{"printed":"Ephesians 1:4","osis":["Eph.1.4"]},{"printed":"2:10","osis":["Eph.2.10"]},{"printed":"Titus 2:11–12","osis":["Titus.2.11-Titus.2.12"]}],"note":"He hath chosen vs in him, &c. that we should be holy, and without blame 〈…〉 him in loue. Eph. 1.4. We are his workemanship, created in Christ Iesus vnto good works, which God hath ordained, that we should walke in them. Eph. 2 10 For the grace of God &c. hath appeared, and teacheth vs that we should denie vngodlines, and worldly lusts, and that we should liue soberly, and righteously, and godly in this present world. Tit. 2.11, 12."}],"items":[]},{"question":"","answer":"All Churches reformed consent herevnto.","segments":[{"text":"All Churches reformed consent herevnto.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Sundry adversaries hath this truth, and","segments":[{"text":"Sundry adversaries hath this truth, and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"First the Papists, who teach that none are to thinke, or perswade themselues, that they are of the number of the Predestinate vnto saluation, but to be euer doubtfull thereof.","segments":[{"text":"First the Papists, who teach that none are to thinke, or perswade themselues, that they are of the number of the Predestinate vnto saluation, but to be euer doubtfull thereof.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 6. cap. 12. can. 15. Test. Rhem. an. Rom. 8.38. an. 1. Cor. 2.12. an. Phil. 2.12."}],"items":[]},{"question":"","answer":"The said Papists deliuer, that so many persons, as are not marked with the signe of the crosse vpon their forehead, are damned, and reprobate; also, that they which will be saued, must be Franciscans, at leastwise become members of the Church of Rome.","segments":[{"text":"The said Papists deliuer, that so many persons, as are not marked with the signe of the crosse vpon their forehead, are damned, and reprobate;","proofs":[],"refs":[],"note":"Test. Rhem. an. Apoc. 9.4."},{"text":"also, that they which will be saued, must be Franciscans,","proofs":[],"refs":[],"note":"Conform. F. lib. 1. fol. 101."},{"text":"at leastwise become members of the Church of Rome.","proofs":[],"refs":[],"note":"Ans. to the recal. of Iust. c. 8. p. 192."}],"items":[]},{"question":"","answer":"Secondly, the Antonomies, which thinke the outward calling by the word (though they haue not the inward calling by the Spirit, and be destitute of good workes) a sufficient argument of their election vnto life.","segments":[{"text":"Secondly, the Antonomies, which thinke the outward calling by the word (though they haue not the inward calling by the Spirit, and be destitute of good workes) a sufficient argument of their election vnto life.","proofs":[],"refs":[],"note":"Simon Pauli meth. par. 2. de Lege Dei."}],"items":[]},{"question":"","answer":"Thirdly, the Puritanes, who among other assurances giuen them from the Lord of their saluations, make their aduancing of the Presbyteriall kingdome (by the putting downe of Bishops, Chancellours, &c.) a testimonie that they shall haue part in that glorie, which shall be reuealed hereafter.","segments":[{"text":"Thirdly, the Puritanes, who among other assurances giuen them from the Lord of their saluations, make their aduancing of the Presbyteriall kingdome (by the putting downe of Bishops, Chancellours, &c.) a testimonie that they shall haue part in that glorie, which shall be reuealed hereafter.","proofs":[],"refs":[],"note":"Demon. of Dis. epist. ded."}],"items":[]},{"question":"","answer":"Fourthly, the Schwenfeldians, and all such as depending vpon immediate and diuine reuelations, condemne & contemne the ordinarie calling of God, by the ministerie of his word.","segments":[{"text":"Fourthly, the Schwenfeldians, and all such as depending vpon immediate and diuine reuelations, condemne & contemne the ordinarie calling of God, by the ministerie of his word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Lastly, the Russians, Catabaptists, and Familie of Loue, who beleeue that themselues onely, and none besides, shall be saued.","segments":[{"text":"Lastly, the Russians,","proofs":[],"refs":[],"note":"Sarran. de Relig. Ruthen. c. 2. Zuingl. contra Catabap. fol. 107."},{"text":"Catabaptists, and Familie of Loue,","proofs":[],"refs":[],"note":"Display, H. 6. b. D. 5."},{"text":"who beleeue that themselues onely, and none besides, shall be saued.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"7. Proposition. The Predestinate are both iustified by faith, sanctified by the Spirit, and shall be glorified in the life to come.","segments":[{"text":"7. Proposition. The Predestinate are both iustified by faith, sanctified by the Spirit, and shall be glorified in the life to come.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Diuers bee the effects of mans Predestination; but chiefly it bringeth to the Elect, iustification by Faith in this life, and in the life to come, glorification, alwaies a conformitie to the image of the onely begotten Sonne of God, both in suffering troubles here, and in enioying immortall glory hereafter, as testifie all the Churches in their confessions.","segments":[{"text":"Diuers bee the effects of mans Predestination; but chiefly it bringeth to the Elect, iustification by Faith in this life,","proofs":["Galatians 2:16","Ephesians 2:8"],"refs":[{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8","osis":["Eph.2.8"]}],"note":"Know that a man is not iustified by the workes of the Law, but by the Faith of Iesus Chr. Gal 2.16. They which be of faith, are blessed with faithfull Abraham. Eph. 2.8."},{"text":"and in the life to come, glorification,","proofs":["Romans 8:30","Matthew 25:34"],"refs":[{"printed":"Romans 8:30","osis":["Rom.8.30"]},{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":"Moreouer, whome he predestinate, them also he called; and whome he called, them also he iustified; and whome he iustified, them he also glorified. Rom. 8.30. Come ye blessed of my Father, inherit ye the kingdome prepared for you. Matth 25.34."},{"text":"alwaies a conformitie to the image of the onely begotten Sonne of God, both in suffering troubles here, and in enioying immortall glory hereafter,","proofs":["Romans 8:17","1 Corinthians 15:49"],"refs":[{"printed":"Romans 8:17","osis":["Rom.8.17"]},{"printed":"1 Corinthians 15:49","osis":["1Cor.15.49"]}],"note":"If we be children, we are also heires, euen the heires of God, and heires annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. Rom. 8.17. And as we haue borne the image of the earthly, so shall we beare the image of the heauenly. 1. Cor. 15.49."},{"text":"as testifie all the Churches in their confessions.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This is flatly against Papias, Iustinus, and all Millinaries, who denie the eternitie of mans happines, and dreame of I knowe not what blisse in this life to endure a thousand yeares, but no longer.","segments":[{"text":"This is flatly against Papias,","proofs":[],"refs":[],"note":"Tritenhem. de eccles. scrip."},{"text":"Iustinus,","proofs":[],"refs":[],"note":"Wolf. Musculus in epist. ad Philip. praef."},{"text":"and all Millinaries,","proofs":[],"refs":[],"note":"Eus. eccl. hist. l. 7. c. 23."},{"text":"who denie the eternitie of mans happines, and dreame of I knowe not what blisse in this life to endure a thousand yeares, but no longer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Also against the Manichies, who said, the soule onely shall be saued.","segments":[{"text":"Also against the Manichies, who said, the soule onely shall be saued.","proofs":[],"refs":[],"note":"Philastrius."}],"items":[]},{"question":"","answer":"Also against those heretikes which denie the resurrection of the flesh, as did the Carpocratians, Manichies, and others.","segments":[{"text":"Also against those heretikes which denie the resurrection of the flesh, as did the Carpocratians,","proofs":[],"refs":[],"note":"Clem. strom. lib. 4."},{"text":"Manichies,","proofs":[],"refs":[],"note":"Aug. contra Faust. l. 4. c. 16."},{"text":"and others.","proofs":[],"refs":[],"note":"See afore ar. 4 prop. 1."}],"items":[]},{"question":"","answer":"Likewise against the Hieranites,, who haue a phantasie that no children, departing this life before they come vnto yeares of discretion, and knowledge, shall be saued. So the Papists doe teach, that no infants, dying vnbaptized doe goe to heauen, but vnto another place adioyning vnto Hell, called Limbus puerorum.","segments":[{"text":"Likewise against the Hieranites,, who haue a phantasie that no children, departing this life before they come vnto yeares of discretion, and knowledge, shall be saued.","proofs":[],"refs":[],"note":"Epiphan."},{"text":"So the Papists doe teach, that no infants, dying vnbaptized doe goe to heauen, but vnto another place adioyning vnto Hell, called Limbus puerorum.","proofs":[],"refs":[],"note":"Positiones Ingolstad. de Purgat."}],"items":[]}]}]},{"question":"","answer":"8. Proposition. The consideration of Predestination, is to the godly wise most comfortable; out to curious, and carnall persons very dangerous.","segments":[{"text":"8. Proposition. The consideration of Predestination, is to the godly wise most comfortable; out to curious, and carnall persons very dangerous.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This doctrine of Predestination is to the godly full sweete, pleasant, and comfortable, because it greatly confirmeth their faith in Christ; and encreaseth their loue toward God.","segments":[{"text":"This doctrine of Predestination is to the godly full sweete, pleasant, and comfortable, because it greatly confirmeth their faith in Christ; and encreaseth their loue toward God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I account the afflictions of this present time, are not worthy of the glorie, which shall be shewed vnto vs.","segments":[{"text":"I account the afflictions of this present time, are not worthy of the glorie, which shall be shewed vnto vs.","proofs":["Romans 8:18"],"refs":[{"printed":"Romans 8:18","osis":["Rom.8.18"]}],"note":null}],"items":[]},{"question":"","answer":"If God be on our side, who can be against vs? who spared not his owne Sonne, but gaue him for vs all to death, how shall hee not with him giue vs all things also? who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? &c.","segments":[{"text":"If God be on our side, who can be against vs? who spared not his owne Sonne, but gaue him for vs all to death, how shall hee not with him giue vs all things also? who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? &c.","proofs":["Romans 8:31, 34"],"refs":[{"printed":"Romans 8:31, 34","osis":["Rom.8.31","Rom.8.34"]}],"note":"Ibid. 31.34."}],"items":[]},{"question":"","answer":"Yee were sealed with the holy Spirit of promise, which is the earnest of our inheritance, vntill the redemption of the possession purchased vnto the praise of his glorie.","segments":[{"text":"Yee were sealed with the holy Spirit of promise, which is the earnest of our inheritance, vntill the redemption of the possession purchased vnto the praise of his glorie.","proofs":["Ephesians 1:13–14"],"refs":[{"printed":"Ephesians 1:13–14","osis":["Eph.1.13-Eph.1.14"]}],"note":null}],"items":[]},{"question":"","answer":"Greiue not the holy spirit of God, by whom yee are sealed vnto the day of redemption.","segments":[{"text":"Greiue not the holy spirit of God, by whom yee are sealed vnto the day of redemption.","proofs":["Ephesians 4:30"],"refs":[{"printed":"Ephesians 4:30","osis":["Eph.4.30"]}],"note":null}],"items":[]},{"question":"","answer":"But to the wicked and reprobate the consideration hereof, is very sower, vnsauorie, and most vncomfortable, as that which they thinke (though very vntruly, and sinfully) causeth them either to despaire of his mercie, being without faith; or not to feare his iustice, being extreamely wicked: whereas neither from the word of God, nor any Confessiō of the Church, can man gather that he is a vessell of wrath, prepared to damnation; but contrariwise by many, and great arguments may perswade himselfe that God would not his destruction, as in the next proposition immediately ensuing, plainely may appeare.","segments":[{"text":"But to the wicked and reprobate the consideration hereof, is very sower, vnsauorie, and most vncomfortable, as that which they thinke (though very vntruly, and sinfully) causeth them either to despaire of his mercie, being without faith; or not to feare his iustice, being extreamely wicked: whereas neither from the word of God, nor any Confessiō of the Church, can man gather that he is a vessell of wrath, prepared to damnation; but contrariwise by many, and great arguments may perswade himselfe that God would not his destruction, as in the next proposition immediately ensuing, plainely may appeare.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore they are to be taken as much out of the way, which say that this doctrine leadeth either vnto desperation, which is without all comfort; or vnto loosenes of life, and so vnto Atheisme; and therefore to be published neither by mouth, nor booke: and so thought both the Pelagians & the Predestinates (a sort of heretikes so called) in old time, and the Familie of Loue in our daies, who tearme the doctrine of Predestination, a licentious doctrine, & say it filleth all the prisons almost in England.","segments":[{"text":"Therefore they are to be taken as much out of the way, which say that this doctrine leadeth either vnto desperation, which is without all comfort; or vnto loosenes of life, and so vnto Atheisme; and therefore to be published neither by mouth, nor booke: and so thought both the Pelagians","proofs":[],"refs":[],"note":"Prosper in epist. ad Aug. de reliquis Pela. haeresis."},{"text":"& the Predestinates (a sort of heretikes so called) in old time,","proofs":[],"refs":[],"note":"Magd. eccles. hist. Cent. 5. c. 5. p. 620."},{"text":"and the Familie of Loue in our daies, who tearme the doctrine of Predestination, a licentious doctrine, & say it filleth all the prisons almost in England.","proofs":[],"refs":[],"note":"Display, in an epist. of the Families, l. 7. b."}],"items":[]}]}]},{"question":"","answer":"9. Proposition. The generall promises of God, set forth in the holy Scripture are to be embraced of vs.","segments":[{"text":"9. Proposition. The generall promises of God, set forth in the holy Scripture are to be embraced of vs.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"That men the better may auoid both desperation, and carnall securitie, they are to haue alwaies in minde, that","segments":[{"text":"That men the better may auoid both desperation, and carnall securitie, they are to haue alwaies in minde, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The promises of grace, and fauour to mankinde, are vniuersall: as","segments":[{"text":"1. The promises of grace, and fauour to mankinde, are vniuersall: as","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Come vnto mee, all yee that are wearie, and laden, and I will case you.","segments":[{"text":"Come vnto mee, all yee that are wearie, and laden, and I will case you.","proofs":["Matthew 11:28"],"refs":[{"printed":"Matthew 11:28","osis":["Matt.11.28"]}],"note":"Matth. 11.38."}],"items":[]},{"question":"","answer":"God sent not his Sonne into the world, that he should condemne the world; but that the world through him might be saued.","segments":[{"text":"God sent not his Sonne into the world, that he should condemne the world; but that the world through him might be saued.","proofs":["John 3:17"],"refs":[{"printed":"John 3:17","osis":["John.3.17"]}],"note":null}],"items":[]},{"question":"","answer":"God will that all men shall be saued, and come vnto the knowledge of the truth.","segments":[{"text":"God will that all men shall be saued, and come vnto the knowledge of the truth.","proofs":["1 Timothy 2:4"],"refs":[{"printed":"1 Timothy 2:4","osis":["1Tim.2.4"]}],"note":null}],"items":[]},{"question":"","answer":"2. The doctrine of the Gospell for the free remission of sinnes, is to be preached not vnto a fewe but vniuersally, and generally vnto all men.","segments":[{"text":"2. The doctrine of the Gospell for the free remission of sinnes, is to be preached not vnto a fewe but vniuersally, and generally vnto all men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Goe therefore, and teach all nations, baptizing them, &c.","segments":[{"text":"Goe therefore, and teach all nations, baptizing them, &c.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null}],"items":[]},{"question":"","answer":"Goe into all the world, and preach the Gospell to euery creature. He that shall beleeue, and be baptized, shall be saued: but hee that will not beleeue, shallbe damned.","segments":[{"text":"Goe into all the world, and preach the Gospell to euery creature. He that shall beleeue, and be baptized, shall be saued: but hee that will not beleeue, shallbe damned.","proofs":["Mark 16:15–16"],"refs":[{"printed":"Mark 16:15–16","osis":["Mark.16.15-Mark.16.16"]}],"note":null}],"items":[]},{"question":"","answer":"3. The seales of the couenant be appointed to be giuen to all men, and members of the visible Church, or desirous to be ineorporated there into. For","segments":[{"text":"3. The seales of the couenant be appointed to be giuen to all men, and members of the visible Church, or desirous to be ineorporated there into. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All are to be baptized, and all are to participate of the bread, and cuppe at the Lords supper.","segments":[{"text":"All are to be baptized,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"and all are to participate of the bread, and cuppe at the Lords supper.","proofs":["Matthew 26:26–27","1 Corinthians 11:24–25"],"refs":[{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]},{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"items":[]},{"question":"","answer":"4. As the disobedience of Adam brought condemnation vpon all men: so the blood, and obedience of Christ is able, & all-sufficient to wash away all sinnes, and that of all men.","segments":[{"text":"4. As the disobedience of Adam brought condemnation vpon all men: so the blood, and obedience of Christ is able, & all-sufficient to wash away all sinnes, and that of all men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. No man euer truly repented, but he was receiued againe into fauour; so was Dauid after his adulterie, Manasses after his Idolatrie, Peter after his Apostacie, the Thiefe vpon the Crosse, the Niniuites.","segments":[{"text":"5. No man euer truly repented, but he was receiued againe into fauour; so was Dauid after his adulterie,","proofs":["2 Samuel 12:13"],"refs":[{"printed":"2 Samuel 12:13","osis":["2Sam.12.13"]}],"note":null},{"text":"Manasses after his Idolatrie,","proofs":["2 Chronicles 33:12–13"],"refs":[{"printed":"2 Chronicles 33:12–13","osis":["2Chr.33.12-2Chr.33.13"]}],"note":null},{"text":"Peter after his Apostacie,","proofs":["John 21:15"],"refs":[{"printed":"John 21:15","osis":["John.21.15"]}],"note":null},{"text":"the Thiefe vpon the Crosse,","proofs":["Luke 23:42–43"],"refs":[{"printed":"Luke 23:42–43","osis":["Luke.23.42-Luke.23.43"]}],"note":null},{"text":"the Niniuites.","proofs":["Jonah 3:10"],"refs":[{"printed":"Jonah 3:10","osis":["Jonah.3.10"]}],"note":null}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"They are not to be heard then which say, that","segments":[{"text":"They are not to be heard then which say, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The number of the Elect is but small; and seeing wee are vncertaine, whether wee be of that companie, or no, wee will proceede in our course as wee haue begunne.","segments":[{"text":"The number of the Elect is but small; and seeing wee are vncertaine, whether wee be of that companie, or no, wee will proceede in our course as wee haue begunne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God is an acceptor of persons, and so vniust in chusing some and refusing others.","segments":[{"text":"God is an acceptor of persons, and so vniust in chusing some and refusing others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God hath predestinate all those personns to eternall death, which are not in the state of true repentance: which was one of Glouers errors.","segments":[{"text":"God hath predestinate all those personns to eternall death, which are not in the state of true repentance: which was one of Glouers errors.","proofs":[],"refs":[],"note":"Bredwels detect. p. 96."}],"items":[]},{"question":"","answer":"It is the part therefore of all and euery man.","segments":[{"text":"It is the part therefore of all and euery man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Not to refuse the mercies of God both generally, and gratiously offered vnto all men by his word, and Sacraments.","segments":[{"text":"Not to refuse the mercies of God both generally, and gratiously offered vnto all men by his word, and Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Not to despaire in respect either of the greatnes, or multitude of his sinnes.","segments":[{"text":"Not to despaire in respect either of the greatnes, or multitude of his sinnes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor yet to prouoke the Lord to execute his vengeance vpon them, through prophanes of life, or securitie.","segments":[{"text":"Nor yet to prouoke the Lord to execute his vengeance vpon them, through prophanes of life, or securitie.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"10. Proposition. In our actions the word of God, which is his reuealed will, must be our direction.","segments":[{"text":"10. Proposition. In our actions the word of God, which is his reuealed will, must be our direction.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In our doings, but cheiefly in the matter of Predestination, wee are to follow not our own iudgement, and what seemeth good in our owne opinions: but the will of God, and that will too not which is concealed from vs, viz. of God his omnipotencie, wherby he gouerneth at his pleasure the things by himselfe created; whereof mention is made both in the Psalmes, in the Prophet Isay, and other places of his word, but of his fauour, and good pleasure towards man, reuealed in the holy Scriptures, by Iesus Christ, whome wee are to heare.","segments":[{"text":"In our doings, but cheiefly in the matter of Predestination, wee are to follow not our own iudgement, and what seemeth good in our owne opinions: but the will of God, and that will too not which is concealed from vs, viz. of God his omnipotencie, wherby he gouerneth at his pleasure the things by himselfe created; whereof mention is made both in the Psalmes,","proofs":["Psalm 115:3"],"refs":[{"printed":"Psalm 115:3","osis":["Ps.115.3"]}],"note":null},{"text":"in the Prophet Isay,","proofs":["Isaiah 46:10"],"refs":[{"printed":"Isaiah 46:10","osis":["Isa.46.10"]}],"note":null},{"text":"and other places of his word, but of his fauour,","proofs":["Romans 9:15"],"refs":[{"printed":"Romans 9:15","osis":["Rom.9.15"]}],"note":null},{"text":"and good pleasure towards man, reuealed in the holy Scriptures, by Iesus Christ, whome wee are to heare.","proofs":["Matthew 3:17"],"refs":[{"printed":"Matthew 3:17","osis":["Matt.3.17"]}],"note":null}],"items":[]},{"question":"","answer":"Subscribed hereunto haue, and doe Gods church euery where.","segments":[{"text":"Subscribed hereunto haue, and doe Gods church euery where.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth is gainesaid by the Phrygians, Montanists, and Messalians, also by the Enthusiastes, Anabaptists, And Familie of Loue, which leaue the written word of God, and relie vpon their owne dreames, visions, and lying reuelations. Hence proceedeth the contempt of Gods written word and of the Preachers, and all religious exercises thereof. For saith the Familie of Loue, No difference is there betweene a ceremoniall, either Letre Doctor Christian, & an vncircumcised Heathen.","segments":[{"text":"This truth is gainesaid by the Phrygians, Montanists, and Messalians,","proofs":[],"refs":[],"note":"Theodoret. l. 3. de haeret. fab."},{"text":"also by the Enthusiastes,","proofs":[],"refs":[],"note":"Beza epist. 81."},{"text":"Anabaptists,","proofs":[],"refs":[],"note":"Sleidan. com. lib. 6."},{"text":"And Familie of Loue,","proofs":[],"refs":[],"note":"H.N. euang. c. 13. §6."},{"text":"which leaue the written word of God, and relie vpon their owne dreames, visions, and lying reuelations. Hence proceedeth the contempt of Gods written word and of the Preachers, and all religious exercises thereof. For saith the Familie of Loue,","proofs":[],"refs":[],"note":"In a letter of theirs vnto the B. of Roch. in Wilk. confut."},{"text":"No difference is there betweene a ceremoniall, either Letre Doctor Christian, & an vncircumcised Heathen.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":18,"title":"Of obtaining eternall saluation onely by the name of Christ","part":null,"questions":[],"paragraphs":["18.1"],"clauses":[],"items":[{"question":"","answer":"They also are to be had accursed, that presume to say that euery man shall be saued by the Lawe, or sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of nature. For holy Scripture doth set out vnto vs onely the name of Iesus Christ, whereby men must be saued.","segments":[{"text":"They also are to be had accursed, that presume to say that euery man shall be saued by the Lawe, or sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of nature. For holy Scripture doth set out vnto vs onely the name of Iesus Christ, whereby men must be saued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The profession of euery religion cannot saue a man, liue he neuer so virtuously.","segments":[{"text":"1. The profession of euery religion cannot saue a man, liue he neuer so virtuously.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. No man euer was, is, or shall be saued, but onely by the Name or faith of Iesus Christ.","segments":[{"text":"2. No man euer was, is, or shall be saued, but onely by the Name or faith of Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The profession of euery religion cannot saue a man, liue hee neuer so virtuously.","segments":[{"text":"1. Proposition. The profession of euery religion cannot saue a man, liue hee neuer so virtuously.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This we cannot but acknowledge to be a truth if wee beleeue the Scriptures, for they testifie that Iewes, and Gentiles are all vnder sinn, culpable before God, and depriued of the glory of God.","segments":[{"text":"This we cannot but acknowledge to be a truth if wee beleeue the Scriptures, for they testifie that Iewes, and Gentiles are all vnder sinn, culpable before God, and depriued of the glory of God.","proofs":["Romans 3:9, 19, 23"],"refs":[{"printed":"Romans 3:9, 19, 23","osis":["Rom.3.9","Rom.3.19","Rom.3.23"]}],"note":null}],"items":[]},{"question":"","answer":"All men, that would be saued, must be borne againe of the holy Ghost.","segments":[{"text":"All men, that would be saued, must be borne againe of the holy Ghost.","proofs":["John 3:3"],"refs":[{"printed":"John 3:3","osis":["John.3.3"]}],"note":null}],"items":[]},{"question":"","answer":"No man is iustified by the workes of the Lawe, either ceremoniall, or morall.","segments":[{"text":"No man is iustified by the workes of the Lawe,","proofs":["Galatians 3:16"],"refs":[{"printed":"Galatians 3:16","osis":["Gal.3.16"]}],"note":null},{"text":"either ceremoniall,","proofs":["Acts 15:24, 28","Colossians 2:16, 20","Galatians 5:18"],"refs":[{"printed":"Acts 15:24, 28","osis":["Acts.15.24","Acts.15.28"]},{"printed":"Colossians 2:16, 20","osis":["Col.2.16","Col.2.20"]},{"printed":"Galatians 5:18","osis":["Gal.5.18"]}],"note":null},{"text":"or morall.","proofs":["Romans 3:20, 28","Ephesians 2:8–9"],"refs":[{"printed":"Romans 3:20, 28","osis":["Rom.3.20","Rom.3.28"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null}],"items":[]},{"question":"","answer":"God hateth the doctrine of the Nicolaitanes, and of Balaam.","segments":[{"text":"God hateth the doctrine of the Nicolaitanes,","proofs":["Revelation 2:15"],"refs":[{"printed":"Revelation 2:15","osis":["Rev.2.15"]}],"note":null},{"text":"and of Balaam.","proofs":["Revelation 2:14"],"refs":[{"printed":"Revelation 2:14","osis":["Rev.2.14"]}],"note":"Ibid. 14."}],"items":[]},{"question":"","answer":"The Reprobate, whose names are not written in the booke of the life of the Lambe, they doe worship the Beast.","segments":[{"text":"The Reprobate, whose names are not written in the booke of the life of the Lambe, they doe worship the Beast.","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null}],"items":[]},{"question":"","answer":"Punishments eternall, and intolerable are threatned, both to the Beast, and the false prophet, and likewise to all such as will not goe out of Babylon, and to all Idolaters.","segments":[{"text":"Punishments eternall, and intolerable are threatned, both to the Beast, and the false prophet,","proofs":["Revelation 20:10"],"refs":[{"printed":"Revelation 20:10","osis":["Rev.20.10"]}],"note":null},{"text":"and likewise to all such as will not goe out of Babylon,","proofs":["Revelation 18:4"],"refs":[{"printed":"Revelation 18:4","osis":["Rev.18.4"]}],"note":null},{"text":"and to all Idolaters.","proofs":["Revelation 21:8"],"refs":[{"printed":"Revelation 21:8","osis":["Rev.21.8"]}],"note":null}],"items":[]},{"question":"","answer":"The confessions of Gods people are to this ende, and purpose.","segments":[{"text":"The confessions of Gods people are to this ende, and purpose.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 12. & 2. c. 12. Bohem. c. 6. Gal. ar. 22, 23. Belg. a. 22, 23. August. ar. 4.5.21. Wittemb. ar. 5.6. Suev. c. 3."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Then to be had accursed are they which affirme, that","segments":[{"text":"Then to be had accursed are they which affirme, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This obseruation of the Iudaicall ceremonies is necessarie vnto saluation, as did the false apostles, the Ebionites, and the Cerinthians.","segments":[{"text":"This obseruation of the Iudaicall ceremonies is necessarie vnto saluation, as did the false apostles,","proofs":["Acts 15:1"],"refs":[{"printed":"Acts 15:1","osis":["Acts.15.1"]}],"note":null},{"text":"the Ebionites,","proofs":[],"refs":[],"note":"Iren. l. 1. c. 26."},{"text":"and the Cerinthians.","proofs":[],"refs":[],"note":"Philastrius."}],"items":[]},{"question":"","answer":"Such throughout the world as lead an vpright life, and be morally righteous, whatsoeuer their religion is, shall be saued, as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes, of Galeatus Martius, and Erasmus Roterodam.","segments":[{"text":"Such throughout the world as lead an vpright life, and be morally righteous, whatsoeuer their religion is, shall be saued, as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes,","proofs":[],"refs":[],"note":"Clem. Alex. b. 2.4."},{"text":"of Galeatus Martius,","proofs":[],"refs":[],"note":"Paul. Iovius leg. doct. vir. p. 97."},{"text":"and Erasmus Roterodam.","proofs":[],"refs":[],"note":"Praef. sua Tuscul. quaest."}],"items":[]},{"question":"","answer":"That men externally may professe any religion, and notwithstanding be saued, if their affections, and hart be with the Familie of Loue.","segments":[{"text":"That men externally may professe any religion, and notwithstanding be saued, if their affections, and hart be with the Familie of Loue.","proofs":[],"refs":[],"note":"H.N. praef. to his 3. Reform. § 2.6."}],"items":[]},{"question":"","answer":"That all those which liue vprightly and doe good deedes shall be of equall happines in the kingdome of heauen; be they Turkes, Christians, Iewes, or Moores. A Turkish error.","segments":[{"text":"That all those which liue vprightly and doe good deedes shall be of equall happines in the kingdome of heauen; be they Turkes, Christians, Iewes, or Moores. A Turkish error.","proofs":[],"refs":[],"note":"Pol. of the Turk. emp. c. 23. Lonicer. Turk. hist. tomo 1. l. 2. par. 2. cap. 12."}],"items":[]},{"question":"","answer":"That men may embrace, and follow the sect, and religion, which they haue most minde vnto, and so doing please God, & and shall be saued: the Lampatians doctrine.","segments":[{"text":"That men may embrace, and follow the sect, and religion, which they haue most minde vnto, and so doing please God, & and shall be saued: the Lampatians doctrine.","proofs":[],"refs":[],"note":"Damascene."}],"items":[]},{"question":"","answer":"That no sect euer erred, or were out of the way to heauen; a fancie of the Rhetorians.","segments":[{"text":"That no sect euer erred, or were out of the way to heauen; a fancie of the Rhetorians.","proofs":[],"refs":[],"note":"D. August. ep. ad Quodvult."}],"items":[]}]}]},{"question":"","answer":"1. Proposition. No man euer was, is, or shalbe saued, but onely by the name or Faith of Iesus Christ.","segments":[{"text":"1. Proposition. No man euer was, is, or shalbe saued, but onely by the name or Faith of Iesus Christ.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This wee cannot but acknowledge to be true, if also wee beleeue the scriptures, which say that","segments":[{"text":"This wee cannot but acknowledge to be true, if also wee beleeue the scriptures, which say that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Among men there is giuen none other name vnder heauen, whereby wee must be saued.","segments":[{"text":"Among men there is giuen none other name vnder heauen, whereby wee must be saued.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]},{"question":"","answer":"Through (Iesus Christ) his name, all that beleeue in him, shall receiue remission of sinnes.","segments":[{"text":"Through (Iesus Christ) his name, all that beleeue in him, shall receiue remission of sinnes.","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]},{"question":"","answer":"In thee (viz. Christ Iesus) shall all the Gentiles be blessed.","segments":[{"text":"In thee (viz. Christ Iesus) shall all the Gentiles be blessed.","proofs":["Galatians 3:8"],"refs":[{"printed":"Galatians 3:8","osis":["Gal.3.8"]}],"note":null}],"items":[]},{"question":"","answer":"And this is the Faith, and confession of the reformed Churches.","segments":[{"text":"And this is the Faith, and confession of the reformed Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 10.11. & 2. cap. 11.13. Basil. ar. 4. Bohem. cap. 4.10. Gal. ar. 13.16.17. Belg. ar. 17.20.21.22. Augustan. ar. 3. Saxon. ar. 3. Wittemb. c. 8. Suevica, ar. 9. § 2."}],"items":[]}]},{"question":"","answer":"The errors, and Adversaries vnto this truth.","segments":[{"text":"The errors, and Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Many waies this truth very heretically is oppugned. For","segments":[{"text":"Many waies this truth very heretically is oppugned. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some teach that wee are saued not by Christ, (but as the Valentinians said) by the labour of their hands, and by their owne good workes, (as Simon Magus boasted)▪ by his faire Helene, (as Matthew Hamant held) by other meanes, and that all persons which worshipped Christ, are abominable Idolaters, as Neuserus, and Siluanus beleeued by Mahomet, and therefore he reuolted from Christianitie vnto Turcisme.","segments":[{"text":"Some teach that wee are saued not by Christ, (but as the Valentinians said) by the labour of their hands, and by their owne good workes,","proofs":[],"refs":[],"note":"Iren. lib. 1."},{"text":"(as Simon Magus boasted)▪ by his faire Helene,","proofs":[],"refs":[],"note":"Iren."},{"text":"(as Matthew Hamant held) by other meanes, and that all persons which worshipped Christ, are abominable Idolaters,","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."},{"text":"as Neuserus, and Siluanus beleeued by Mahomet,","proofs":[],"refs":[],"note":"Beza resp. ad repetit. Io. And. Cal. p. 8."},{"text":"and therefore he reuolted from Christianitie vnto Turcisme.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others confesse that wee are saued by the name of Christ, but either not by the right, and true Christ, for they said themselues, and euery of themselues were Christ, as in old time did Saturninus, Manes, Desider, Burdegal, and Eudo de Stella, and of late yeares, at Basil, Dauid George, and in England, first one Iohn Moore, and afterward William Hacket, the former was whipt for the same at Bethlehem in the second of Queene Elizabeth, the other hanged and quartered in Cheapside, An. 1591.","segments":[{"text":"Others confesse that wee are saued by the name of Christ, but either not by the right, and true Christ, for they said themselues, and euery of themselues were Christ, as in old time did Saturninus,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"Manes,","proofs":[],"refs":[],"note":"Euseb. l. 7. c. 3i"},{"text":"Desider, Burdegal, and Eudo de Stella,","proofs":[],"refs":[],"note":"Genebr. chro. l. 3. p. 358.709."},{"text":"and of late yeares, at Basil, Dauid George,","proofs":[],"refs":[],"note":"Hist. David. Georgii."},{"text":"and in England, first one Iohn Moore,","proofs":[],"refs":[],"note":"Stow."},{"text":"and afterward William Hacket,","proofs":[],"refs":[],"note":"Conspir. for pretend. refor."},{"text":"the former was whipt for the same at Bethlehem in the second of Queene Elizabeth, the other hanged and quartered in Cheapside, An. 1591.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Or by the true Christ, but either distinguish betweene Iesus and Christ, saying Iesus was one man, and Christ another, as did the Marcionites.","segments":[{"text":"Or by the true Christ, but either distinguish betweene Iesus and Christ, saying Iesus was one man, and Christ another, as did the Marcionites.","proofs":[],"refs":[],"note":"Philaster."}],"items":[]},{"question":"","answer":"Or say there be two Christs, one reuealed alreadie in the daies of Tiberius the Emperour, who came for the saluation of the Gentiles, another yet to come, for the redemption of the Iewes, so thought the same Marcionites, Nestorius held also there were two Christs, whereof one was very God, the other very man, borne of a woman.","segments":[{"text":"Or say there be two Christs, one reuealed alreadie in the daies of Tiberius the Emperour, who came for the saluation of the Gentiles, another yet to come, for the redemption of the Iewes, so thought the same Marcionites,","proofs":[],"refs":[],"note":"Tertul. l. 4. contr. Marc."},{"text":"Nestorius held also there were two Christs, whereof one was very God, the other very man, borne of a woman.","proofs":[],"refs":[],"note":"Vincen. Lir. adv. haereses."}],"items":[]},{"question":"","answer":"Or publish, how none were saued by the true Christ til the 15. yeare of the foresaid Tiberius, an heresie of Manes, and his companie.","segments":[{"text":"Or publish, how none were saued by the true Christ til the 15. yeare of the foresaid Tiberius, an heresie of Manes, and his companie.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"Others besides (as the Familie of Loue) vnderstand all things written of Christ, allegorically, and not according to the letter of Gods word. For they teach that whatsoeuer is written of Christ, must in vs, and with us be fulfilled.","segments":[{"text":"Others besides (as the Familie of Loue) vnderstand all things written of Christ, allegorically, and not according to the letter of Gods word. For they teach that whatsoeuer is written of Christ, must in vs, and with us be fulfilled.","proofs":[],"refs":[],"note":"H.N. proph. of the Spir. c. 7. § 3."}],"items":[]},{"question":"","answer":"Others haue thought, yea haue spoken blasphemously of the constant, and holy Martyrs, who for the name of Christ, gaue their liues in England in the raigne of Queene Mary, some saying: They were stark fooles, as did Christophet Vitel, a chiefe Elder in the Familie of Loue, others (as Westphalus, and Marbachius) that they were the Diuels martyrs.","segments":[{"text":"Others haue thought, yea haue spoken blasphemously of the constant, and holy Martyrs, who for the name of Christ, gaue their liues in England in the raigne of Queene Mary, some saying: They were stark fooles, as did Christophet Vitel, a chiefe Elder in the Familie of Loue,","proofs":[],"refs":[],"note":"Ans. to the Fam. let. L. 3. a"},{"text":"others (as Westphalus, and Marbachius) that they were the Diuels martyrs.","proofs":[],"refs":[],"note":"Sturmius, antipap. 4. par. 3. p. 189."}],"items":[]}]}]}],"text":null},{"number":19,"title":"Of the Church","part":null,"questions":[],"paragraphs":["19.1","19.2"],"clauses":[],"items":[{"question":"","answer":"The visible Church of Christ, is a congregation of faithfull men: in the which the pure word of God is preached, and the Sacraments be duly ministred, according to Christs ordinance, in all those things that of necessitie are requisite to the same.","segments":[{"text":"The visible Church of Christ, is a congregation of faithfull men: in the which the pure word of God is preached, and the Sacraments be duly ministred, according to Christs ordinance, in all those things that of necessitie are requisite to the same.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"As the Church of Ierusalem, Alexandria, and Antioch hath erred: so also the Church of Rome hath erred, not onely in their liuing, and manner of ceremonies, but also in matters of Faith.","segments":[{"text":"As the Church of Ierusalem, Alexandria, and Antioch hath erred: so also the Church of Rome hath erred, not onely in their liuing, and manner of ceremonies, but also in matters of Faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. There is a Church of Christ, not onely inuisible, but also visible.","segments":[{"text":"1. There is a Church of Christ, not onely inuisible, but also visible.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. There is but one Church.","segments":[{"text":"2. There is but one Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The visible Church is a Catholike church.","segments":[{"text":"3. The visible Church is a Catholike church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. The word of God was, and for time is before the Church.","segments":[{"text":"4. The word of God was, and for time is before the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. The markes, and tokens of the visible Church, are the due, and true administration of the word; and Sacraments.","segments":[{"text":"5. The markes, and tokens of the visible Church, are the due, and true administration of the word; and Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. The visible Church, may, and from time to time hath erred both in doctrine, and conuersation.","segments":[{"text":"6. The visible Church, may, and from time to time hath erred both in doctrine, and conuersation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. The Church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.","segments":[{"text":"7. The Church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. There is a Church of Christ both inuisible, and visible.","segments":[{"text":"1. Proposition. There is a Church of Christ both inuisible, and visible.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"A true saying is it, the Lord, and he onely knoweth who are his. For to man the Church of Christ is partly inuisible, and visible partly. The inuisible are all the Elect, who be, or shall be either in heauen, triumphing; or on earth fighting against the flesh, the world, and the Deuill. These as members of the Church are said to be inuisible, not because the men be not seene, but for that their faith, and conscience to Godward is not perfectly, knowne vnto vs.","segments":[{"text":"A true saying is it, the Lord, and he onely knoweth who are his. For to man the Church of Christ is partly inuisible, and visible partly. The inuisible are all the Elect, who be, or shall be either in heauen, triumphing; or on earth fighting against the flesh, the world, and the Deuill. These as members of the Church are said to be inuisible, not because the men be not seene, but for that their faith, and conscience to Godward is not perfectly, knowne vnto vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The members of the visible Church are some of them for God, and some against God: all of them notwithstanding deemed parts of the Church, and accōnted faithfull, so long as they make no manifest, and open rebellion against the Gospell of Christ.","segments":[{"text":"The members of the visible Church are some of them for God, and some against God: all of them notwithstanding deemed parts of the Church, and accōnted faithfull, so long as they make no manifest, and open rebellion against the Gospell of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And all this wee gather from the holy Scripture, where mention is made of the Church inuisible, and triumphing, Rev. 2.26.28. & 3.5.12. & 7, 14.55. inuisible, and militant, in the epistles of S. Paul., Peter. and booke of S. Iohns reuelations, also of the Church visible, and mixed with good and bad, by the parable of the sower. of the Marriage and of the Virgins, as also by the saying of our Sauiour Christ, and of S. Paul.","segments":[{"text":"And all this wee gather from the holy Scripture, where mention is made of the Church inuisible, and triumphing, Rev. 2.26.28. & 3.5.12. & 7, 14.55. inuisible, and militant, in the epistles of S. Paul.,","proofs":["Galatians 4:29","Ephesians 6:10","2 Timothy 3:12"],"refs":[{"printed":"Galatians 4:29","osis":["Gal.4.29"]},{"printed":"Ephesians 6:10","osis":["Eph.6.10"]},{"printed":"2 Timothy 3:12","osis":["2Tim.3.12"]}],"note":null},{"text":"Peter.","proofs":["1 Peter 5:9–10"],"refs":[{"printed":"1 Peter 5:9–10","osis":["1Pet.5.9-1Pet.5.10"]}],"note":null},{"text":"and booke of S. Iohns reuelations,","proofs":["Revelation 12:7, 11, 17","17:14"],"refs":[{"printed":"Revelation 12:7, 11, 17","osis":["Rev.12.7","Rev.12.11","Rev.12.17"]},{"printed":"17:14","osis":["Rev.17.14"]}],"note":null},{"text":"also of the Church visible, and mixed with good and bad, by the parable of the sower.","proofs":["Matthew 13"],"refs":[{"printed":"Matthew 13","osis":["Matt.13"]}],"note":null},{"text":"of the Marriage","proofs":["Matthew 22"],"refs":[{"printed":"Matthew 22","osis":["Matt.22"]}],"note":null},{"text":"and of the Virgins,","proofs":["Matthew 25"],"refs":[{"printed":"Matthew 25","osis":["Matt.25"]}],"note":null},{"text":"as also by the saying of our Sauiour Christ,","proofs":["John 6:70"],"refs":[{"printed":"John 6:70","osis":["John.6.70"]}],"note":"Haue not I chosen you twelue, and one of you is a deuill? Ioh. 6.70."},{"text":"and of S. Paul.","proofs":["John 13:11","2 Timothy 2:20"],"refs":[{"printed":"John 13:11","osis":["John.13.11"]},{"printed":"2 Timothy 2:20","osis":["2Tim.2.20"]}],"note":"For he knew who should betray him: therefore said, Ye are not all cleane. Ioh. 13.11. in a great house are not onely vessells of gold, and of siluer, but also of wood, and of earth, and some for honour, and some vnto dishonour. 2. Tim. 2.20."}],"items":[]},{"question":"","answer":"The Churches beare witnes hereunto.","segments":[{"text":"The Churches beare witnes hereunto.","proofs":[],"refs":[],"note":"Confess. Helvet. 1. ar. 14. & 2. c. 17. Bohem. c. 8. Gal. ar. 27. Belg. ar. 27. August. ar. 7. Saxon. ar. 11. Wittemb. ar. 32. Suevica, ar. 15."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth hath many adversaries, whereof","segments":[{"text":"This truth hath many adversaries, whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some renounce our Christ, the Sauiour of mankind; and so thinke his people are not the Church, as the Iewes, Turkes, and heretikes haue done.","segments":[{"text":"Some renounce our Christ, the Sauiour of mankind; and so thinke his people are not the Church, as the Iewes, Turkes, and heretikes haue done.","proofs":[],"refs":[],"note":"see art. 2. prop. 4. ar. 18. prop. 2."}],"items":[]},{"question":"","answer":"Some acknowledge no triumphing state of the godly in heauen, but dreame of an euer glorious condition in this world, as the Familie of Loue.","segments":[{"text":"Some acknowledge no triumphing state of the godly in heauen, but dreame of an euer glorious condition in this world, as the Familie of Loue.","proofs":[],"refs":[],"note":"Leon. Ramseis and I. Allens confess. Also H. N. document. sent. c. 6. § 1. c. 3. § 5. Sp. land. c. 44. § 12. Prouerbs, c. 5. § 15. Proph. c. 16. § 8"}],"items":[]},{"question":"","answer":"Some thinke the church Catholike to be visible, as the Papists.","segments":[{"text":"Some thinke the church Catholike to be visible, as the Papists.","proofs":[],"refs":[],"note":"Vaux catech. c. 1. Test. Rhem. an. Act. 11.24."}],"items":[]},{"question":"","answer":"Some imagine the Church militant is not visible at all, as the Libertines.","segments":[{"text":"Some imagine the Church militant is not visible at all, as the Libertines.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some giue out, that the visible church is deuoid of sinne, and sinners, as did the Donatists, and doe the Anabaptists, Familie of Loue, Brownists, and Barroistes.","segments":[{"text":"Some giue out, that the visible church is deuoid of sinne, and sinners, as did the Donatists,","proofs":[],"refs":[],"note":"Aug. contra Petil. cap. 19."},{"text":"and doe the Anabaptists,","proofs":[],"refs":[],"note":"Calvin. contra Libert."},{"text":"Familie of Loue,","proofs":[],"refs":[],"note":"H.N. 1. exhort. c. 13. § 10. & 1. epist. praef."},{"text":"Brownists,","proofs":[],"refs":[],"note":"A confused gathering together (of good and badde in publike assemblies) is no Church. The Brownists answer to M. Cartwright▪ p. 39."},{"text":"and Barroistes.","proofs":[],"refs":[],"note":"The assemblies of good and bad together, are no Churches, but heapes of prophane people, saith Barrow in his discoverie. p. 33."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. There is but one Church.","segments":[{"text":"2. Proposition. There is but one Church.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"When wee doe say that the Church is visible, inuisible; and that there is a Westerne, East, Greeke, Latine, English Church, wee meane not that there be diuers Churches of Christ, but that one, and the same Church is diuersly taken and vnderstood, and also hath many particular Churches, as the Sea many riuers, and armes, branching from it. For the visible Church is not many congregations, but one companie of the faithfull.","segments":[{"text":"When wee doe say that the Church is visible, inuisible; and that there is a Westerne, East, Greeke, Latine, English Church, wee meane not that there be diuers Churches of Christ, but that one, and the same Church is diuersly taken and vnderstood, and also hath many particular Churches, as the Sea many riuers, and armes, branching from it. For the visible Church is not many congregations, but one companie of the faithfull.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wee being many are one Body in Christ, and euery one, one anothers members.","segments":[{"text":"Wee being many are one Body in Christ, and euery one, one anothers members.","proofs":["Romans 12:5"],"refs":[{"printed":"Romans 12:5","osis":["Rom.12.5"]}],"note":null}],"items":[]},{"question":"","answer":"Wee that are many, are one Bread, and one Body.","segments":[{"text":"Wee that are many, are one Bread, and one Body.","proofs":["1 Corinthians 10:17"],"refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"note":null}],"items":[]},{"question":"","answer":"For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: euen so is Christ. For by one spirit, are we all baptized into one body, &c. Now ye are the body of Christ, and members for your part.","segments":[{"text":"For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: euen so is Christ. For by one spirit, are we all baptized into one body, &c. Now ye are the body of Christ, and members for your part.","proofs":["1 Corinthians 12:12–13, 27"],"refs":[{"printed":"1 Corinthians 12:12–13, 27","osis":["1Cor.12.12-1Cor.12.13","1Cor.12.27"]}],"note":null}],"items":[]},{"question":"","answer":"For as wee haue many members in one body, and all members haue not the same office: so wee beeing many, are one body in Christ, and euery one, one anothers members.","segments":[{"text":"For as wee haue many members in one body, and all members haue not the same office: so wee beeing many, are one body in Christ, and euery one, one anothers members.","proofs":["Romans 12:4–5"],"refs":[{"printed":"Romans 12:4–5","osis":["Rom.12.4-Rom.12.5"]}],"note":null}],"items":[]},{"question":"","answer":"There is neither Iewe, nor Grecian; there is neither bond, nor free; there is neither male, nor female; for yee are all one in Christ Iesus.","segments":[{"text":"There is neither Iewe, nor Grecian; there is neither bond, nor free; there is neither male, nor female; for yee are all one in Christ Iesus.","proofs":["Galatians 3:28"],"refs":[{"printed":"Galatians 3:28","osis":["Gal.3.28"]}],"note":null}],"items":[]},{"question":"","answer":"All Gods people agree with vs in this point.","segments":[{"text":"All Gods people agree with vs in this point.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 17. Bohe. cap. 8. Gal. ar. 26. Belg. ar. 27. August. ar. 27. Wittemb. ar. 32. Suev. ar. 15."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The adversaries vnto the 18. article, be also, for a great part, adversaries vnto this truth.","segments":[{"text":"The adversaries vnto the 18. article, be also, for a great part, adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Furthermore, although it be acknowledged by many, and they too baptized for Christians, that there is but one Church: yet the same persons doe erre, which condemne so many (as no members of Christs church) which ioyne not with them in their singular, and priuate opinions, arrogating the stile, and title vnto themselues onely, and denying all other men to be either the Church, or members of the body of Christ. Such are","segments":[{"text":"Furthermore, although it be acknowledged by many, and they too baptized for Christians, that there is but one Church: yet the same persons doe erre, which condemne so many (as no members of Christs church) which ioyne not with them in their singular, and priuate opinions, arrogating the stile, and title vnto themselues onely, and denying all other men to be either the Church, or members of the body of Christ. Such are","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Russeis, who boast, how themselues with the Grecians, are the onely Church of God. themselues onely are the men who shall be saued, all Christians beside themselues, are no better then Turkes.","segments":[{"text":"The Russeis, who boast, how themselues with the Grecians, are the onely Church of God.","proofs":[],"refs":[],"note":"Alex. Gaguine de relig. Mosc. p. 231."},{"text":"themselues onely are the men who shall be saued,","proofs":[],"refs":[],"note":"Sacranus de • relig. Ruthen. cap. 2. p. 188."},{"text":"all Christians beside themselues, are no better then Turkes.","proofs":[],"refs":[],"note":"Russic Comm. cap. 25 p. 103. b"}],"items":[]},{"question":"","answer":"The Papists also which say, that","segments":[{"text":"The Papists also which say, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The present Church of Rome is Gods Church, Gods catholike church, the mysticall body of Christ; Papists, Catholikes, and true christians, are all one.","segments":[{"text":"The present Church of Rome is Gods Church,","proofs":[],"refs":[],"note":"Test. Rhem. an. marg. p. 323."},{"text":"Gods catholike church,","proofs":[],"refs":[],"note":"Ans. to the recul. of Inst. cap. 7. p. 151."},{"text":"the mysticall body of Christ;","proofs":[],"refs":[],"note":"Quod libets. p. 342."},{"text":"Papists, Catholikes, and true christians, are all one.","proofs":[],"refs":[],"note":"Test. Rhem. an. marg. p. 323"}],"items":[]},{"question":"","answer":"Muncer, and the Anabaptists, tearmed themselues (cleane opposite to the church of Christ) the elect of God; and said that all other men were wicked, and worthie to be slaine.","segments":[{"text":"Muncer, and the Anabaptists, tearmed themselues (cleane opposite to the church of Christ) the elect of God; and said that all other men were wicked, and worthie to be slaine.","proofs":[],"refs":[],"note":"Sleidan. hist. lib. 5."}],"items":[]},{"question":"","answer":"The Familie of Loue, who publish how themselues onely are the Church, and all other men are Heathen, and Beastes, themselues onely are the Catholike Church of God, the Saints of God, and his acceptable people, and that such as are no Familists, they haue no liuing God,, and shall perish.","segments":[{"text":"The Familie of Loue, who publish how themselues onely are the Church, and all other men are Heathen,","proofs":[],"refs":[],"note":"Allens confess."},{"text":"and Beastes,","proofs":[],"refs":[],"note":"Display H. 6. b"},{"text":"themselues onely are the Catholike Church of God,","proofs":[],"refs":[],"note":"Vitels letter, display D. 5."},{"text":"the Saints of God, and his acceptable people,","proofs":[],"refs":[],"note":"H.N. instruct. ar. 8. § 35. ar. 9. § 36."},{"text":"and that such as are no Familists, they haue no liuing God,,","proofs":[],"refs":[],"note":"Fidel. declar. c. 4. § 11."},{"text":"and shall perish.","proofs":[],"refs":[],"note":"H.N. euang. cap. 4. § 7."}],"items":[]},{"question":"","answer":"The Puritanes finally they say,","segments":[{"text":"The Puritanes finally they say,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"If God haue any Church, or people in the land, no doubt the title (Puritane) is giuen them; Notable wordes, either God hath no Church in England, or Puritanes are the Church.","segments":[{"text":"If God haue any Church, or people in the land, no doubt the title (Puritane) is giuen them;","proofs":[],"refs":[],"note":"Dial. concer. the strife. p. 10."},{"text":"Notable wordes, either God hath no Church in England, or Puritanes are the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Marprelate is not afraide to vtter this speech.","segments":[{"text":"The Marprelate is not afraide to vtter this speech.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They against whome I deale (namely the ecclesiasticall officers, as Bishops, and their fauourers, and partakers) haue so prouoked the anger of the Lord, and praiers of his Church, as stand long they cannot, others, of the said Bishops, and the like, write thus, they bidde battell to Christ, and his Church, and it must bid defiance to them till they yeeld.","segments":[{"text":"They against whome I deale (namely the ecclesiasticall officers, as Bishops, and their fauourers, and partakers) haue so prouoked the anger of the Lord, and praiers of his Church, as stand long they cannot,","proofs":[],"refs":[],"note":"Protest. p. 16."},{"text":"others, of the said Bishops, and the like, write thus, they bidde battell to Christ, and his Church, and it must bid defiance to them till they yeeld.","proofs":[],"refs":[],"note":"2. Admon."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The visible Church is a Catholike Church.","segments":[{"text":"3. Proposition. The visible Church is a Catholike Church.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The visible Church, properly vnderstood, is but a part of the Catholike: yet forasmuch as it is a Congregation of the faithfull, who are for calling, Gouernours, and subiects, noble and base: rich and poore: teachers, and learners: for sexe, men and women, for age, old and young, for nation, Iewes and Gentils, Grecians and Barbarians, for time and continuance, in all ages, euen from our first parents, it may rightly be called a Catholike Church.","segments":[{"text":"The visible Church, properly vnderstood, is but a part of the Catholike: yet forasmuch as it is a Congregation of the faithfull, who are for calling, Gouernours, and subiects, noble and base: rich and poore: teachers, and learners: for sexe, men and women, for age, old and young, for nation, Iewes and Gentils, Grecians and Barbarians, for time and continuance, in all ages, euen from our first parents, it may rightly be called a Catholike Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This is groūded vpon Gods word, where wee finde that excluded is no calling, no sexe, none age, no nation, and that the Church, as it hath bin from the worldes beginning, so shall it continue to the end.","segments":[{"text":"This is groūded vpon Gods word, where wee finde that excluded is no calling,","proofs":["Mark 16:15","Matthew 28:19","1 Corinthians 1:26"],"refs":[{"printed":"Mark 16:15","osis":["Mark.16.15"]},{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"1 Corinthians 1:26","osis":["1Cor.1.26"]}],"note":"Preach the Gospel to euery creature. Mark. 16.15. Teach all Nations. Matth. 28.19. Not many (yet some) wise men after the flesh; not many (yet some) mightie; not many (yet some) noble are called. 1. Cor. 1.26."},{"text":"no sexe,","proofs":["Acts 2:21","Romans 1:16","Galatians 3:28"],"refs":[{"printed":"Acts 2:21","osis":["Acts.2.21"]},{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"Galatians 3:28","osis":["Gal.3.28"]}],"note":"Whosoeuer shall call on the Name of the Lord, shall be saued. Act. 2.21. The Gospel is the power of God to saluation to euery one that beleeueth. Rom. 1.16. There is neither Iew, nor Grecian; there is neither bond nor free, there is neither male nor female: for you are all one in Christ Iesus. Gal. 3.28."},{"text":"none age,","proofs":["Mark 16:16","Acts 13:39","Romans 10:4"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 13:39","osis":["Acts.13.39"]},{"printed":"Romans 10:4","osis":["Rom.10.4"]}],"note":"He that shall beleeue, and is baptized, shall be sued. Mark. 16.16. By him euery one that beleeueth, is iustified. Act. 13.39. Hee is the head of the Law to euery one that beleeueth. Rom. 10.4."},{"text":"no nation,","proofs":["Luke 13:28","Acts 2:39","10:35"],"refs":[{"printed":"Luke 13:28","osis":["Luke.13.28"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]},{"printed":"10:35","osis":["Acts.10.35"]}],"note":"They shall come from the East, and from the West, and from the North, and from the South, and shall sit at table in the kingdome of God. Luk. 13.28. The promise is made vnto you, and to your children, and to all that are a farre off, &c Act. 2.39 In euery nation he that feareth God, and worketh righteousnes, is accepted with him. Act. 10.35."},{"text":"and that the Church, as it hath bin from the worldes beginning,","proofs":["Revelation 13:8"],"refs":[{"printed":"Revelation 13:8","osis":["Rev.13.8"]}],"note":null},{"text":"so shall it continue to the end.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]},{"question":"","answer":"And this is the confession of the Churches.","segments":[{"text":"And this is the confession of the Churches.","proofs":[],"refs":[],"note":"Confess. Helvet. 2. cap. 17. Bohem. cap. 8. Belg. ar. 27. Wittemb. ar. 32."}],"items":[]}]},{"question":"","answer":"Errors and Adversaries vnto this truth.","segments":[{"text":"Errors and Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Vnsound be they in religion therefore which haue, and doe as it were tie the church to a certaine, country, as the Donatists did to Africa a people, as the Iewes to themselues, persons, place, calling, or time, as doe the Papists,","segments":[{"text":"Vnsound be they in religion therefore which haue, and doe as it were tie the church to a certaine,","proofs":[],"refs":[],"note":"August. lib. 2. cont. Pet. c. 15."},{"text":"country, as the Donatists did to Africa a people, as the Iewes to themselues,","proofs":[],"refs":[],"note":"Clenard. epist. lib. 2. p. 196."},{"text":"persons, place, calling, or time, as doe the Papists,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"To certaine persons, when they say,","segments":[{"text":"To certaine persons, when they say,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Church is founded vpon Peter, and his successours.","segments":[{"text":"The Church is founded vpon Peter, and his successours.","proofs":[],"refs":[],"note":"Confess. Petroceniensis, c. 26."}],"items":[]},{"question":"","answer":"All that will be saued, must of necessitie be subiect to the Bishop of Rome.","segments":[{"text":"All that will be saued, must of necessitie be subiect to the Bishop of Rome.","proofs":[],"refs":[],"note":"Banifac. 8. C. Vnam extra de maior, & obed."}],"items":[]},{"question":"","answer":"The true Church is vnited to the obedience of the Pope of Rome.","segments":[{"text":"The true Church is vnited to the obedience of the Pope of Rome.","proofs":[],"refs":[],"note":"Bell. de eccl. milit. c. 2."}],"items":[]},{"question":"","answer":"To a certaine place when they say","segments":[{"text":"To a certaine place when they say","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Church of Rome is the Catholike Church.","segments":[{"text":"The Church of Rome is the Catholike Church.","proofs":[],"refs":[],"note":"Test. Rhem. an. 1. Tim. 3.15."}],"items":[]},{"question":"","answer":"The Church of Rome is the mother of the faith.","segments":[{"text":"The Church of Rome is the mother of the faith.","proofs":[],"refs":[],"note":"Jus canonic. distinct. 22."}],"items":[]},{"question":"","answer":"To a certaine calling, by their Petrus a Soto, to Bishops, and Prelates.","segments":[{"text":"To a certaine calling, by their Petrus a Soto, to Bishops, and Prelates.","proofs":[],"refs":[],"note":"Pet. à Soto asser. p. 133."}],"items":[]},{"question":"","answer":"To a certaine time, as when the said Papists affirme, how","segments":[{"text":"To a certaine time, as when the said Papists affirme, how","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The time was when holynes was onely in the virgine Mary, when faith rested onely in the virgine Mary, when all the faith was lost, saue onely in our Lady.","segments":[{"text":"The time was when holynes was onely in the virgine Mary,","proofs":[],"refs":[],"note":"Coster. enchir. con."},{"text":"when faith rested onely in the virgine Mary,","proofs":[],"refs":[],"note":"Disput. concil. Basil. Acts and Monu. in K.H. 6. fol. 796."},{"text":"when all the faith was lost, saue onely in our Lady.","proofs":[],"refs":[],"note":"Festival feriâ 4. post festum Palmarum."}],"items":[]},{"question":"","answer":"It is a bold assertion also, and very presumptuous of Apostata Hill, that in England al men were Papists without exception from the first Christening thereof, vntill the age of K. Henry the eight.","segments":[{"text":"It is a bold assertion also, and very presumptuous of Apostata Hill, that in England al men were Papists without exception from the first Christening thereof, vntill the age of K. Henry the eight.","proofs":[],"refs":[],"note":"Hils quart. 1. reas. p. 5."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The word of God was, and for time, is before the Church.","segments":[{"text":"4. Proposition. The word of God was, and for time, is before the Church.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Forasmuch as the visible Church of Christ is a Congregation of men (either in the eies of God, or in the iudgement of the godly) faithfull, it followeth, that the word of God must be afore the Church for time, as likewise for authoritie. For time, because Gods word is the Seede, the faithfull the Corne, and the Children, Gods worde is the Rocke, or foundation, the faithfull, the House.","segments":[{"text":"Forasmuch as the visible Church of Christ is a Congregation of men (either in the eies of God, or in the iudgement of the godly) faithfull, it followeth, that the word of God must be afore the Church for time, as likewise for authoritie. For time, because Gods word is the Seede, the faithfull the Corne,","proofs":["Luke 8:11–12"],"refs":[{"printed":"Luke 8:11–12","osis":["Luke.8.11-Luke.8.12"]}],"note":null},{"text":"and the Children,","proofs":["1 Peter 1:23"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"note":null},{"text":"Gods worde is the Rocke, or foundation,","proofs":["Matthew 16:18","Ephesians 2:20"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"Ephesians 2:20","osis":["Eph.2.20"]}],"note":null},{"text":"the faithfull, the House.","proofs":["Ephesians 2:21"],"refs":[{"printed":"Ephesians 2:21","osis":["Eph.2.21"]}],"note":null}],"items":[]},{"question":"","answer":"For authoritie also the word is before the Church; because the voice of the Church is the voice of man, who hath erred, and may erre from the truth: but the voice of the word, is Gods voice, who cannot deceiue, nor be deceiued.","segments":[{"text":"For authoritie also the word is before the Church; because the voice of the Church is the voice of man, who hath erred, and may erre from the truth: but the voice of the word, is Gods voice,","proofs":["2 Timothy 3:16","2 Peter 1:21"],"refs":[{"printed":"2 Timothy 3:16","osis":["2Tim.3.16"]},{"printed":"2 Peter 1:21","osis":["2Pet.1.21"]}],"note":null},{"text":"who cannot deceiue, nor be deceiued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of this iudgement be the Churches reformed.","segments":[{"text":"Of this iudgement be the Churches reformed.","proofs":[],"refs":[],"note":"Confess. Helv. i. ar. 14. & 2. cap. 13.17. Bohe. c. 1.8. Gal. ar. 7. Belg. ar. 3.7. Saxon. ar. 1.11. Suev. ar. 1."}],"items":[]}]},{"question":"","answer":"Aduersaries vnto this truth.","segments":[{"text":"Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This maketh to the strengthning of vs against those Popish assertions of Vignerinus, and such like, viz. that the Church was before the word, for time, and is aboue the word, for authoritie.","segments":[{"text":"This maketh to the strengthning of vs against those Popish assertions of Vignerinus, and such like, viz. that the Church was before the word, for time, and is aboue the word, for authoritie.","proofs":[],"refs":[],"note":"Vigner. Instit. ad Chr. Threl. c. 10. § 3. v. 10. fol. 83. a."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The marks, and tokens of the visible Church, are the due, and true administration of the word, and Sacraments.","segments":[{"text":"4. Proposition. The marks, and tokens of the visible Church, are the due, and true administration of the word, and Sacraments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"There is the visible Church of Christ, where the word of God sincerely is preached; and the Sacraments instituted by our Sauiour, are duly administred.","segments":[{"text":"There is the visible Church of Christ, where the word of God sincerely is preached; and the Sacraments instituted by our Sauiour, are duly administred.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hence is it that our Lord, and Sauiour calleth them his mother, and his brethren, which heare the word of God, and doe it, and saith, Hee that is of God, heareth Gods word: also, My sheepe heare my voice, and how shall they heare without a preacher, saith S. Paul.","segments":[{"text":"Hence is it that our Lord, and Sauiour calleth them his mother, and his brethren, which heare the word of God, and doe it,","proofs":["Luke 8:21"],"refs":[{"printed":"Luke 8:21","osis":["Luke.8.21"]}],"note":null},{"text":"and saith, Hee that is of God, heareth Gods word:","proofs":["John 8:47"],"refs":[{"printed":"John 8:47","osis":["John.8.47"]}],"note":null},{"text":"also, My sheepe heare my voice,","proofs":["John 10:27"],"refs":[{"printed":"John 10:27","osis":["John.10.27"]}],"note":null},{"text":"and how shall they heare without a preacher, saith S. Paul.","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null}],"items":[]},{"question":"","answer":"Likewise the Apostle S. Iohn.","segments":[{"text":"Likewise the Apostle S. Iohn.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"He that knoweth God heareth vs, he that is not of God, heareth vs not: Again, they are of the world, therefore speake they of the world, and the world heareth them.","segments":[{"text":"He that knoweth God heareth vs, he that is not of God, heareth vs not:","proofs":["1 John 4:6"],"refs":[{"printed":"1 John 4:6","osis":["1John.4.6"]}],"note":null},{"text":"Again, they are of the world, therefore speake they of the world, and the world heareth them.","proofs":["1 John 4:5"],"refs":[{"printed":"1 John 4:5","osis":["1John.4.5"]}],"note":"Ibid. v. 5."}],"items":[]},{"question":"","answer":"And touching the Sacraments, first of Baptisme.","segments":[{"text":"And touching the Sacraments, first of Baptisme.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Goe therfore, & teach all nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghost, teaching them to obserue all things, whatsoeuer I haue commanded you.","segments":[{"text":"Goe therfore, & teach all nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghost, teaching them to obserue all things, whatsoeuer I haue commanded you.","proofs":["Matthew 28:19–20"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]}],"note":null}],"items":[]},{"question":"","answer":"Wee haue bin baptized into Iesus Christ, yee are washed, yee are sanctified.","segments":[{"text":"Wee haue bin baptized into Iesus Christ,","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"yee are washed, yee are sanctified.","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"items":[]},{"question":"","answer":"By one Spirit are wee all baptized into one Body.","segments":[{"text":"By one Spirit are wee all baptized into one Body.","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]},{"question":"","answer":"Next of the Lords supper.","segments":[{"text":"Next of the Lords supper.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Lord Iesus in the night that hee was betraied tooke bread, and when he had giuen thankes he brake it, and said, take eate, this is my body, which is broken for you, this doe in remembrance of me.","segments":[{"text":"The Lord Iesus in the night that hee was betraied tooke bread, and when he had giuen thankes he brake it, and said, take eate, this is my body, which is broken for you, this doe in remembrance of me.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"After the same manner also he tooke the cup, when he had Supped, saying, This is the new Testament in my blood, this do as oft as yee drinke it, in remembrance of mee.","segments":[{"text":"After the same manner also he tooke the cup, when he had Supped, saying, This is the new Testament in my blood, this do as oft as yee drinke it, in remembrance of mee.","proofs":["1 Corinthians 11:23–25","Luke 22:19"],"refs":[{"printed":"1 Corinthians 11:23–25","osis":["1Cor.11.23-1Cor.11.25"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null}],"items":[]},{"question":"","answer":"The Christians in all reformed churches acknoledge these things.","segments":[{"text":"The Christians in all reformed churches acknoledge these things.","proofs":[],"refs":[],"note":"Confess. Hel. 1. ar. 14. and 2. cap. 17. Bohem. c. 8. Gal. ar. 27.28. Saxon. ar. 11. Wittemb. ar. 32. Suev. ar. 15."}],"items":[]},{"question":"","answer":"Some (and they also many of them very godly men) adde ecclesiasticall Discipline for a note of the visible Church. But because the said Discipline in part is included in the markes here mentioned, both wee, and in effect, all other well ordered Churches, ouer passe it in this place, as no token simply of the visible Church.","segments":[{"text":"Some (and they also many of them very godly men) adde ecclesiasticall Discipline for a note of the visible Church. But because the said Discipline in part is included in the markes here mentioned, both wee, and in effect, all other well ordered Churches, ouer passe it in this place, as no token simply of the visible Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Neither tie wee the Church so strictly to the signes articulate, that wee thinke all those to be without the Church, and no Christians, which neither doe heare the word ordinarily & publikely read, and preached, nor participate in the Sacraments, if so be they would, and yet can neither heare the one, nor receiue the other, as it falleth out sometimes, especially in the times of blindenesse and persecution.","segments":[{"text":"Neither tie wee the Church so strictly to the signes articulate, that wee thinke all those to be without the Church, and no Christians, which neither doe heare the word ordinarily & publikely read, and preached, nor participate in the Sacraments, if so be they would, and yet can neither heare the one, nor receiue the other, as it falleth out sometimes, especially in the times of blindenesse and persecution.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee renounce therefore, as altogether vnsound, & Antichristian, the opinions,","segments":[{"text":"Wee renounce therefore, as altogether vnsound, & Antichristian, the opinions,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Of the Papists, who both denie the pure preaching of Gods word, and the administration of the Sacraments among Protestants, to be the markes of Christ his visible Church, and affirme the tokens hereof to be antiquitie, Vnitie, Vniuersality, Succession, &c. as doth Stapleton, Bristow, Bozius, Hill,, and Alabaster.","segments":[{"text":"1. Of the Papists, who both denie the pure preaching of Gods word, and the administration of the Sacraments among Protestants, to be the markes of Christ his visible Church,","proofs":[],"refs":[],"note":"Petrus a Soto assert. de Eccl."},{"text":"and affirme the tokens hereof to be antiquitie, Vnitie, Vniuersality, Succession, &c. as doth Stapleton,","proofs":[],"refs":[],"note":"in his Fortresse."},{"text":"Bristow,","proofs":[],"refs":[],"note":"in his Motives."},{"text":"Bozius,","proofs":[],"refs":[],"note":"De signis visib. ec."},{"text":"Hill,,","proofs":[],"refs":[],"note":"in his Quartron."},{"text":"and Alabaster.","proofs":[],"refs":[],"note":"in his Motives."}],"items":[]},{"question":"","answer":"2. Of the Brownists, who make discipline (and that too of their owne deuising) such an essentiall argument of the visible Church, as they thinke, where that is not, the magistrates there be Tyrants, the ministers false prophets: No Church of God is, Antichristianitie doth raigne.","segments":[{"text":"2. Of the Brownists, who make discipline (and that too of their owne deuising) such an essentiall argument of the visible Church, as they thinke, where that is not, the magistrates there be Tyrants, the ministers false prophets: No Church of God is, Antichristianitie doth raigne.","proofs":[],"refs":[],"note":"R. H. in Psal. 122. Bar. disco. p. 86. Ans. to M. Cartw. letter, p. 13."}],"items":[]},{"question":"","answer":"3. Of the same Brownists, and Barrowists, who neither allow frequenting of sermons, and ministring of the Sacraments, nor haue any Sacraments administred among themselus.","segments":[{"text":"3. Of the same Brownists, and Barrowists, who neither allow frequenting of sermons, and ministring of the Sacraments, nor haue any Sacraments administred among themselus.","proofs":[],"refs":[],"note":"Alison confut. of Green. and Bar. p. 113.116."}],"items":[]},{"question":"","answer":"4. Of the Familie of Loue, which haue in vtter contempt, and derision both the Preachers, and the Sacraments, scornefully tearming the Preachers, Scripture learned men, Ceremoniall, and Letre Doctors, and the water at Baptisme, Elementish water.","segments":[{"text":"4. Of the Familie of Loue, which haue in vtter contempt, and derision both the Preachers, and the Sacraments, scornefully tearming the Preachers, Scripture learned men,","proofs":[],"refs":[],"note":"H.N. Euang. c. 33. § 11."},{"text":"Ceremoniall, and Letre Doctors,","proofs":[],"refs":[],"note":"Fam. letter to the B. of Roch."},{"text":"and the water at Baptisme, Elementish water.","proofs":[],"refs":[],"note":"H. N. Euang. c. 19. § 56."}],"items":[]},{"question":"","answer":"Neither doe wee approoue them, who for these visible, and externall, put downe inuisible, and spirituall tokens of the visible Church, as Faith in Christ Iesus, and Loue towards the Saintes, which thing I. K. doth.","segments":[{"text":"Neither doe wee approoue them, who for these visible, and externall, put downe inuisible, and spirituall tokens of the visible Church, as Faith in Christ Iesus, and Loue towards the Saintes, which thing I. K. doth.","proofs":[],"refs":[],"note":"Jn his confut. of Pop. L. 4. b."}],"items":[]}]}]},{"question":"","answer":"6. Proposition. The visible Church may, and from time to time hath erred, both in doctrine and conuersation.","segments":[{"text":"6. Proposition. The visible Church may, and from time to time hath erred, both in doctrine and conuersation.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Had not this bin most true, it had neuer bin auouched both by our Sauiour Christ, and S. Paul.","segments":[{"text":"Had not this bin most true, it had neuer bin auouched both by our Sauiour Christ, and S. Paul.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Our Sauiour saith vnto his disciples concerning doctrine, Take heede &c. Beleeue it not,","segments":[{"text":"Our Sauiour saith vnto his disciples concerning doctrine, Take heede &c.","proofs":["Matthew 24:4"],"refs":[{"printed":"Matthew 24:4","osis":["Matt.24.4"]}],"note":null},{"text":"Beleeue it not,","proofs":["Matthew 24:23, 26"],"refs":[{"printed":"Matthew 24:23, 26","osis":["Matt.24.23","Matt.24.26"]}],"note":"Ibid. v. 23, 26."}],"items":[]},{"question":"","answer":"Beware of the leauen of the Pharisies, and of the leauen of Herod; euen of the doctrine of the Pharisies, and Sadduces.","segments":[{"text":"Beware of the leauen of the Pharisies, and of the leauen of Herod;","proofs":["Mark 8:15"],"refs":[{"printed":"Mark 8:15","osis":["Mark.8.15"]}],"note":null},{"text":"euen of the doctrine of the Pharisies, and Sadduces.","proofs":["Matthew 16:12"],"refs":[{"printed":"Matthew 16:12","osis":["Matt.16.12"]}],"note":null}],"items":[]},{"question":"","answer":"Many shall be deceiued, yea the very elect, if it were possible.","segments":[{"text":"Many shall be deceiued,","proofs":["Matthew 24:11"],"refs":[{"printed":"Matthew 24:11","osis":["Matt.24.11"]}],"note":null},{"text":"yea the very elect, if it were possible.","proofs":["Matthew 24:24"],"refs":[{"printed":"Matthew 24:24","osis":["Matt.24.24"]}],"note":"Jbid. v. 24."}],"items":[]},{"question":"","answer":"Shall he finde faith on earth?","segments":[{"text":"Shall he finde faith on earth?","proofs":["Luke 18:8"],"refs":[{"printed":"Luke 18:8","osis":["Luke.18.8"]}],"note":null}],"items":[]},{"question":"","answer":"And concerning conuersation, and manners, hee prophecied, that iniquitie shall be encreased, and the loue of many shall be cold.","segments":[{"text":"And concerning conuersation, and manners, hee prophecied, that iniquitie shall be encreased, and the loue of many shall be cold.","proofs":["Matthew 24:12"],"refs":[{"printed":"Matthew 24:12","osis":["Matt.24.12"]}],"note":null}],"items":[]},{"question":"","answer":"S. Paul writeth touching doctrine, that","segments":[{"text":"S. Paul writeth touching doctrine, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wee knowe in part.","segments":[{"text":"Wee knowe in part.","proofs":["1 Corinthians 13:12"],"refs":[{"printed":"1 Corinthians 13:12","osis":["1Cor.13.12"]}],"note":null}],"items":[]},{"question":"","answer":"Antichrist sitteth in the temple of God, &c. whose comming is by the working of Satan, with all power, and signes, & lying wonders, and in all deceiueablenes, among them that perish beuause they receiued not the loue of the truth, that they might be saued; and therefore God shall send them strong delusion, that they should beleeue lies.","segments":[{"text":"Antichrist sitteth in the temple of God,","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null},{"text":"&c. whose comming is by the working of Satan, with all power, and signes, & lying wonders, and in all deceiueablenes, among them that perish beuause they receiued not the loue of the truth, that they might be saued; and therefore God shall send them strong delusion, that they should beleeue lies.","proofs":["2 Thessalonians 2:9–11"],"refs":[{"printed":"2 Thessalonians 2:9–11","osis":["2Thess.2.9-2Thess.2.11"]}],"note":"Jbid. v. 9, 10, 11."}],"items":[]},{"question":"","answer":"Beware of dogs: beware of euill workes, beware of concision.","segments":[{"text":"Beware of dogs: beware of euill workes, beware of concision.","proofs":["Philippians 3:2"],"refs":[{"printed":"Philippians 3:2","osis":["Phil.3.2"]}],"note":null}],"items":[]},{"question":"","answer":"And touching conuersation,","segments":[{"text":"And touching conuersation,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Restore, &c. least thou also be tempted.","segments":[{"text":"Restore, &c. least thou also be tempted.","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null}],"items":[]},{"question":"","answer":"I doe not the good thing, which I would, but the euill which I would not, that doe I, If I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in mee.","segments":[{"text":"I doe not the good thing, which I would, but the euill which I would not, that doe I, If I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in mee.","proofs":["Romans 7:19–20"],"refs":[{"printed":"Romans 7:19–20","osis":["Rom.7.19-Rom.7.20"]}],"note":null}],"items":[]},{"question":"","answer":"There is a fight euen in the best men, and members of.","segments":[{"text":"There is a fight euen in the best men, and members of.","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":"Ibid. v. 23."}],"items":[]},{"question":"","answer":"Besides, that Churches visible, and glorious haue erred, it appeareth euidently by the superstitiō, heresies, yea and Atheisme nowe raigning at Hierusalem, Alexandria, and Antioch.","segments":[{"text":"Besides, that Churches visible, and glorious haue erred, it appeareth euidently by the superstitiō, heresies, yea and Atheisme nowe raigning at Hierusalem, Alexandria, and Antioch.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This with vs the Churches in their, confessions do acknowledge.","segments":[{"text":"This with vs the Churches in their, confessions do acknowledge.","proofs":[],"refs":[],"note":"Confess. Helv. 2. Saxon. ar. 11. Wittemb. ar. 32. Suev. ar. 15."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The premises will not be graunted for true, neither by the Papists, which maintaine that in faith & doctrine, the church, meaning thereby the visible Church, whose Rector is the Pope of Rome, neuer erreth, neuer hath erred, and neuer can erre. Nor yet by these which say the Church cannot erre for manners, such were the Donatists, and are the Anabaptists, with the Familie of Loue.","segments":[{"text":"The premises will not be graunted for true, neither by the Papists, which maintaine that in faith & doctrine, the church, meaning thereby the visible Church,","proofs":[],"refs":[],"note":"Test. Rhem. an. 2. Thess. 2.3."},{"text":"whose Rector is the Pope of Rome,","proofs":[],"refs":[],"note":"Ibid. an. 1. Tim. 3.13."},{"text":"neuer erreth,","proofs":[],"refs":[],"note":"Ib. an. Eph. 5.24."},{"text":"neuer hath erred,","proofs":[],"refs":[],"note":"Jb. an. marg. p. 264. Gab. Biel. l. 4. dist. 6. quaest. 2."},{"text":"and neuer can erre.","proofs":[],"refs":[],"note":"Ibid. an. 1. Tim. 3.13. Catech. Trid. in exposit. Symb. Apost. Costerus enchirid. controvers. c. 3. de summo Pont. p. 136."},{"text":"Nor yet by these which say the Church cannot erre for manners, such were the Donatists, and are the Anabaptists, with the Familie of Loue.","proofs":[],"refs":[],"note":"See of this art. prop. 1."}],"items":[]}]}]},{"question":"","answer":"7. Proposition. The church of Rome most shamefully hath erred in life▪ ceremonies, and matters of faith.","segments":[{"text":"7. Proposition. The church of Rome most shamefully hath erred in life▪ ceremonies, and matters of faith.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe.","segments":[{"text":"The proofe.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Iustly is the church of Rome condemned of vs, and all churches reformed, because shee hath erred, and still very badly euery way doth offend.","segments":[{"text":"Iustly is the church of Rome condemned of vs, and all churches reformed, because shee hath erred, and still very badly euery way doth offend.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. In life. For.","segments":[{"text":"1. In life. For.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"At Rome the harlot hath a better life▪","segments":[{"text":"At Rome the harlot hath a better life▪","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Then shee that is a Romanes wife. O Roma, à Roma quantum mutata, vetusta es? Nunc caput es scelerum, quae caput orbis eras.","segments":[{"text":"Then shee that is a Romanes wife.","proofs":[],"refs":[],"note":"W. Thomas hist. of Italie."},{"text":"O Roma, à Roma quantum mutata, vetusta es? Nunc caput es scelerum, quae caput orbis eras.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"If yee spell Roma backeward (saith I. Bale,) yee shall finde it to be Amor, Loue in this prodigious kind. For it is a preposterous Amor, Loue out of kinde. Hence the Pasquil poets: Roma quid est? Quod te docuit praeposterus ordo. Quid docuit? Iungas versa elementa, scies. Roma: Amor est, Amor est? qualis? Praeposterus. Vnde hoc? Roma mares, Noli dicere plura, scio.","segments":[{"text":"If yee spell Roma backeward (saith I. Bale,) yee shall finde it to be Amor, Loue in this prodigious kind. For it is a preposterous Amor,","proofs":[],"refs":[],"note":"W. Thomas hist. of Italie."},{"text":"Loue out of kinde.","proofs":[],"refs":[],"note":"Acts of the Eng. votaries, 2. booke, praef."},{"text":"Hence the Pasquil poets: Roma quid est? Quod te docuit praeposterus ordo. Quid docuit? Iungas versa elementa, scies. Roma: Amor est, Amor est? qualis? Praeposterus. Vnde hoc? Roma mares, Noli dicere plura, scio.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Againe: Roma vale; vidi: satis est vidisse. Reuertar, Cùm Leno, aut meretrix, Scurra, cynadus ero.","segments":[{"text":"Againe: Roma vale; vidi: satis est vidisse. Reuertar, Cùm Leno, aut meretrix, Scurra, cynadus ero.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. In ceremonies, which are for number, infinite. Gerson writeth, how diuers men haue runne into desperation; others haue killed themselues, finding that they were not able to keepe, and performe the ceremonies of the Romish church.","segments":[{"text":"2. In ceremonies, which are for number, infinite. Gerson writeth, how diuers men haue runne into desperation; others haue killed themselues, finding that they were not able to keepe, and performe the ceremonies of the Romish church.","proofs":[],"refs":[],"note":"Confess. Aug. ar. 4."}],"items":[]},{"question":"","answer":"For vse a so they are vaine, and impious, as their leading vp and downe of an Asse on Palme Sunday, their battering of hel; ther buriall of the Crosse, &c. yea, and damnable, because Romish ceremonies are held both necessarily to be obserued, as well as the lawes of God, and also to merit heauen. For sinnes veniall (say the Rhemists) be taken away by sacred ceremonies.","segments":[{"text":"For vse a so they are vaine, and impious, as their leading vp and downe of an Asse on Palme Sunday, their battering of hel; ther buriall of the Crosse, &c. yea, and damnable, because Romish ceremonies are held both necessarily to be obserued, as well as the lawes of God,","proofs":[],"refs":[],"note":"Eckius enchir de hum. const. axiom. 2."},{"text":"and also to merit heauen. For sinnes veniall (say the Rhemists) be taken away by sacred ceremonies.","proofs":[],"refs":[],"note":"Test. Rhem. an. marg. p. 258."}],"items":[]},{"question":"","answer":"3. In doctrine. For proofe hereof, see the popish errors in euery article almost, if not proposition of this booke.","segments":[{"text":"3. In doctrine. For proofe hereof, see the popish errors in euery article almost, if not proposition of this booke.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Againe looke wee vnto the heads of the Antichristian synagogue, and wee shall finde that of them.","segments":[{"text":"Againe looke wee vnto the heads of the Antichristian synagogue, and wee shall finde that of them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some haue bin Coniurers, Sorcerers, and Inchanters, as were Pope Martin 2. Siluester the 2. and third, Benedict 8. Iohn. 19.20.21. Sergius 4. Gregorie 6. and 7. and such were all the Popes (euen 18. for number) from Siluester the second vntill Gregorie the seuenth.","segments":[{"text":"Some haue bin Coniurers, Sorcerers, and Inchanters, as were Pope Martin 2. Siluester the 2. and third, Benedict 8. Iohn. 19.20.21. Sergius 4. Gregorie 6. and 7. and such were all the Popes (euen 18. for number) from Siluester the second vntill Gregorie the seuenth.","proofs":[],"refs":[],"note":"Cyp. Valera in his of the Pope, &c. out of Card. Benon."}],"items":[]},{"question":"","answer":"Some Heretikes. For Siricius, Calixtus, Leo 9, and Paschalis condemned the marriage of Preists; Liberius was an Arrian; Marcellinus, an Idolater; Honorius a Monothelite.","segments":[{"text":"Some Heretikes. For Siricius, Calixtus, Leo 9, and Paschalis condemned the marriage of Preists; Liberius was an Arrian; Marcellinus, an Idolater; Honorius a Monothelite.","proofs":[],"refs":[],"note":"Cath. Apol. 2. part. p. 31. Test. Rhem. an. Luc. 22.31."}],"items":[]},{"question":"","answer":"Iohn the 22, held many errors, whereof W. Occam wrote a booke, one wherof was that the soules of the wicked should not be punished, till the day of iudgement,","segments":[{"text":"Iohn the 22, held many errors, whereof W. Occam wrote a booke,","proofs":[],"refs":[],"note":"Biblioth. Simleri."},{"text":"one wherof was that the soules of the wicked should not be punished, till the day of iudgement,","proofs":[],"refs":[],"note":"Gerson ser. 1. Pasch."}],"items":[]},{"question":"","answer":"Pope Iohn the 23. denied the soules immortalitie.","segments":[{"text":"Pope Iohn the 23. denied the soules immortalitie.","proofs":[],"refs":[],"note":"B. Iewel def. fol. 644."}],"items":[]},{"question":"","answer":"And some worldly, prophane, and deuilish Atheists. For Sixtus 4. builded a Male stewes.","segments":[{"text":"And some worldly, prophane, and deuilish Atheists. For Sixtus 4. builded a Male stewes.","proofs":[],"refs":[],"note":"Acts and Mon."}],"items":[]},{"question":"","answer":"Paul 3. receiued a monethly pension for 45000. whoores at Rome.","segments":[{"text":"Paul 3. receiued a monethly pension for 45000. whoores at Rome.","proofs":[],"refs":[],"note":"D. Sparke against I. d Albine, p. 399."}],"items":[]},{"question":"","answer":"Leo the 10. made a Fable of the Gospell of Christ.","segments":[{"text":"Leo the 10. made a Fable of the Gospell of Christ.","proofs":[],"refs":[],"note":"Smeton. contra Hamilt. p. 104."}],"items":[]},{"question":"","answer":"Hence it proceeded, that","segments":[{"text":"Hence it proceeded, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Rome hath bin called Babylon, both by S. Augustine, and Hierome, and by Pope Pius S. was said Magis gentilizare, quam Christianizare: rather to gentilize: or to be a citie of Heathens, rather then of Christians.","segments":[{"text":"Rome hath bin called Babylon, both by S. Augustine,","proofs":[],"refs":[],"note":"De civit. Dei, lib. 18."},{"text":"and Hierome,","proofs":[],"refs":[],"note":"Praef. lib. de Sp. S."},{"text":"and by Pope Pius S. was said Magis gentilizare, quam Christianizare: rather to gentilize: or to be a citie of Heathens, rather then of Christians.","proofs":[],"refs":[],"note":"Chr. Franck. praef. ad Paradox."}],"items":[]},{"question":"","answer":"S. Bernard said how the Romanes in his time were hatefull vnto heauen and earth, yea and hurtfull vnto both, wicked against God; rash against holy things, and seditious among themselues.","segments":[{"text":"S. Bernard said how the Romanes in his time were hatefull vnto heauen and earth, yea and hurtfull vnto both, wicked against God; rash against holy things, and seditious among themselues.","proofs":[],"refs":[],"note":"De consider. ad Eugen."}],"items":[]},{"question":"","answer":"Genebrard (himselfe an Antichristian Romanist) writeth that 50. Popes successiuely, & within the space of 150. yeares, departed from the virtue of their Elders, and shewed themselues Abiurers of Christianitie, and Apostataes, rather then catholike Bishops,","segments":[{"text":"Genebrard (himselfe an Antichristian Romanist) writeth that 50. Popes successiuely, & within the space of 150. yeares, departed from the virtue of their Elders, and shewed themselues Abiurers of Christianitie, and Apostataes, rather then catholike Bishops,","proofs":[],"refs":[],"note":"Chronol. lib. 4. p. 817."}],"items":[]},{"question":"","answer":"The Pope was proclaimed Antichrist at Rhemes by the Councell there, vnder Hugh Capet.","segments":[{"text":"The Pope was proclaimed Antichrist at Rhemes by the Councell there, vnder Hugh Capet.","proofs":[],"refs":[],"note":"Arnolph. in concil. Rhem. inter opera Bernardi."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"What the Papists are then it appeareth, whose doctrine (as hath bin shewen) is, that the church of Rome neither hath, nor can erre,","segments":[{"text":"What the Papists are then it appeareth, whose doctrine (as hath bin shewen) is, that the church of Rome neither hath, nor can erre,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Erraverunt aliae ecclesiae (saith Di. Stella) other churches, as of Antioch, Alexandria, Constantinople &c. haue erred, sed nunquam ecclesia Romana, but the church of Rome neuer yet erred.","segments":[{"text":"Erraverunt aliae ecclesiae (saith Di. Stella) other churches, as of Antioch, Alexandria, Constantinople &c. haue erred, sed nunquam ecclesia Romana, but the church of Rome neuer yet erred.","proofs":[],"refs":[],"note":"Stella in Lucae 9. fol. 430."}],"items":[]},{"question":"","answer":"Id constanter negamus (saith Costerus the Iesuit) we constantly deny, that christ his Vicars & Peters successors, the Bishops of Rome haue either taught heresies, or can propound errors.","segments":[{"text":"Id constanter negamus (saith Costerus the Iesuit) we constantly deny, that christ his Vicars & Peters successors, the Bishops of Rome haue either taught heresies, or can propound errors.","proofs":[],"refs":[],"note":"Enchirid. controvers. cap. 3. de summo Pontif. p. 136."}],"items":[]},{"question":"","answer":"God preserueth the truth of christian religion in the Apostolike sea of Rome, and It is not possible that the church (meaning the church of Rome) can erre or hath erred at any time, in any point, say the Rhemists.","segments":[{"text":"God preserueth the truth of christian religion in the Apostolike sea of Rome,","proofs":[],"refs":[],"note":"Test. Rhem. an. Matth. 23.2."},{"text":"and It is not possible that the church (meaning the church of Rome) can erre or hath erred at any time, in any point, say the Rhemists.","proofs":[],"refs":[],"note":"Ibid. an. marg. p. 264."}],"items":[]}]}]}],"text":null},{"number":20,"title":"Of the authoritie of the Church","part":null,"questions":[],"paragraphs":["20.1"],"clauses":[],"items":[{"question":"","answer":"The Church hath power to decree rites or ceremonies and authoritie in controuersies of faith. And yet it is not lawfull for the Church to ordaine any thing that is contrarie to Gods word, neither may it so expound one place of Scripture that it be repugnant to another. Wherefore although the Church be a witnesse, and a keeper of holy writ; yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be beleeued for necessitie of saluation.","segments":[{"text":"The Church hath power to decree rites or ceremonies and authoritie in controuersies of faith. And yet it is not lawfull for the Church to ordaine any thing that is contrarie to Gods word, neither may it so expound one place of Scripture that it be repugnant to another. Wherefore although the Church be a witnesse, and a keeper of holy writ; yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be beleeued for necessitie of saluation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The church hath power to decree rites, or ceremonies.","segments":[{"text":"1. The church hath power to decree rites, or ceremonies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The church may not ordaine what rites, or ceremonies shee will.","segments":[{"text":"2. The church may not ordaine what rites, or ceremonies shee will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The church hath authoritie to iudge, and determine in controuersies of faith.","segments":[{"text":"3. The church hath authoritie to iudge, and determine in controuersies of faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. The church hath power to interpret, and expound the word of God.","segments":[{"text":"4. The church hath power to interpret, and expound the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. The Analogie of faith must be respected in the exposition of the Scripture.","segments":[{"text":"5. The Analogie of faith must be respected in the exposition of the Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. The church is the witnesse, and keeper of Gods written word.","segments":[{"text":"6. The church is the witnesse, and keeper of Gods written word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. The church may not enforce any thing to be beleeued, as necessarie vnto saluation, that is either contrarie, or besides the word of God.","segments":[{"text":"7. The church may not enforce any thing to be beleeued, as necessarie vnto saluation, that is either contrarie, or besides the word of God.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The church hath power to decree rites, or ceremonies.","segments":[{"text":"1. Proposition. The church hath power to decree rites, or ceremonies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The churches authoritie to decree rites, or ceremonies is warranted in the word of God, first by the example of the Apostles, who did ordaine rites, and ceremonies: among other things that","segments":[{"text":"The churches authoritie to decree rites, or ceremonies is warranted in the word of God, first by the example of the Apostles, who did ordaine rites, and ceremonies: among other things that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In the church men should not be couered.","segments":[{"text":"In the church men should not be couered.","proofs":["1 Corinthians 11:4, 7, 14"],"refs":[{"printed":"1 Corinthians 11:4, 7, 14","osis":["1Cor.11.4","1Cor.11.7","1Cor.11.14"]}],"note":null}],"items":[]},{"question":"","answer":"Women should keepe silence, and be couered.","segments":[{"text":"Women should keepe silence,","proofs":["1 Corinthians 14:34"],"refs":[{"printed":"1 Corinthians 14:34","osis":["1Cor.14.34"]}],"note":null},{"text":"and be couered.","proofs":["1 Corinthians 11:5"],"refs":[{"printed":"1 Corinthians 11:5","osis":["1Cor.11.5"]}],"note":null}],"items":[]},{"question":"","answer":"A knowen tongue vnderstood of the common auditorie, should be vsed, with other things. Next, by the generall, and binding commandement of God himselfe, who at all times will haue euery thing in the church to be done vnto edifying, honestie, and by order, as beeing not the author of confusion, but of peace.","segments":[{"text":"A knowen tongue vnderstood of the common auditorie, should be vsed,","proofs":["1 Corinthians 14:2"],"refs":[{"printed":"1 Corinthians 14:2","osis":["1Cor.14.2"]}],"note":null},{"text":"with other things.","proofs":["1 Corinthians 11:2–4"],"refs":[{"printed":"1 Corinthians 11:2–4","osis":["1Cor.11.2-1Cor.11.4"]}],"note":null},{"text":"Next, by the generall, and binding commandement of God himselfe, who at all times will haue euery thing in the church to be done vnto edifying,","proofs":["1 Corinthians 14:26"],"refs":[{"printed":"1 Corinthians 14:26","osis":["1Cor.14.26"]}],"note":null},{"text":"honestie, and by order,","proofs":["1 Corinthians 14:40"],"refs":[{"printed":"1 Corinthians 14:40","osis":["1Cor.14.40"]}],"note":"Ibid. v. 40."},{"text":"as beeing not the author of confusion, but of peace.","proofs":["1 Corinthians 14:33"],"refs":[{"printed":"1 Corinthians 14:33","osis":["1Cor.14.33"]}],"note":"Ibid. v. 33."}],"items":[]},{"question":"","answer":"All churches protestant confesse the same.","segments":[{"text":"All churches protestant confesse the same.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 13. & 2. c. 22, 23, 24. Basil. ar. 10. Bohem. c. 15.17. Gal. ar. 32. Belg. ar. 32. August. ar. 4.5.7.15. Saxon. ar. 20. Suevic. c. 8.14. Wittemb. c. 27.35."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This power being giuen by the Supreame authoritie vnto the Church, they doe greatly offend, which doe condemne either generally all, or particularly some rites, and ceremonies orderly, and lawfully established: of the former sort are.","segments":[{"text":"This power being giuen by the Supreame authoritie vnto the Church, they doe greatly offend, which doe condemne either generally all, or particularly some rites, and ceremonies orderly, and lawfully established: of the former sort are.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The Familie of Loue, who say of themselues, how they are a free people, in bondage vnto no creature, nor to any created thing, they haue no seuerall distenting, or variable religions, either ceremonies.","segments":[{"text":"1. The Familie of Loue, who say of themselues, how they are a free people,","proofs":[],"refs":[],"note":"H.N Sp. Land c. 31. § 6."},{"text":"in bondage vnto no creature, nor to any created thing,","proofs":[],"refs":[],"note":"Ibid. cap. 40. § 1."},{"text":"they haue no seuerall distenting, or variable religions, either ceremonies.","proofs":[],"refs":[],"note":"Ibid. cap. 39. § 7."}],"items":[]},{"question":"","answer":"2. The Brownists: who teach that euery Christian is to ioyn himselfe vnto that people, among whome the Lords worship is free, and not bound, or withholden with any iurisdiction of this world.","segments":[{"text":"2. The Brownists: who teach that euery Christian is to ioyn himselfe vnto that people, among whome the Lords worship is free, and not bound, or withholden with any iurisdiction of this world.","proofs":[],"refs":[],"note":"R.H. on Psal. 122."}],"items":[]},{"question":"","answer":"3. The Puritanes, whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man.","segments":[{"text":"3. The Puritanes, whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man.","proofs":[],"refs":[],"note":"Such a one was that Scottish minister which said vnto the head of K. James, how he would hold conformitie with his Maiesties ordinances for matters of doctrine, but for matters of ceremonie, they were to be left in Christian libertie vnto euery man. This D. Barlow reporteth in the summe of the Confer. p. 71."}],"items":[]},{"question":"","answer":"Others would haue both temples to be left without seruice, Sermons and Sacraments: and Princes to be scared with the feare of vproares, and sedition, and all because they would be freed from the obedience vnto ceremonies, not impious of themseluees, imposed by the Church: the Father of these men was Illyricus, of whome Melancton writeth.","segments":[{"text":"Others would haue both temples to be left without seruice, Sermons and Sacraments: and Princes to be scared with the feare of vproares, and sedition, and all because they would be freed from the obedience vnto ceremonies, not impious of themseluees, imposed by the Church: the Father of these men was Illyricus, of whome Melancton writeth.","proofs":[],"refs":[],"note":"Epist. ad pium Lect. p. 455."}],"items":[]},{"question":"","answer":"Of the latter kinde, be","segments":[{"text":"Of the latter kinde, be","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The Familie of Loue againe, who vtterly dislike our Churches, or Temples, also our Liturgies, & formes of seruing our God and finally our designed times of meeting together for the worshippe of God.","segments":[{"text":"1. The Familie of Loue againe, who vtterly dislike our Churches, or Temples, also our Liturgies, & formes of seruing our God and finally our designed times of meeting together for the worshippe of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Our Churches there blasphemously tearme Common houses (and so we tearme Brothell houses or the stewes).","segments":[{"text":"Our Churches there blasphemously tearme Common houses (and so we tearme Brothell houses or the stewes).","proofs":[],"refs":[],"note":"H.N. Sp. land cap. 5. § 5."}],"items":[]},{"question":"","answer":"Our Lyturgies, and manner of seruing of God, they call Foolishnes of taken on seruices, false and seducing Gods seruices, of no man to be ordained, nor to be obeied, or vsed, when they are established, with these ioyne the Barrowists, who doe write that, to haue Leiturgies, and formes of common praier, is to haue another Gospell, and another Testament.","segments":[{"text":"Our Lyturgies, and manner of seruing of God, they call Foolishnes of taken on seruices,","proofs":[],"refs":[],"note":"Ibid."},{"text":"false and seducing Gods seruices,","proofs":[],"refs":[],"note":"H. N. exhort. c. 15. § 2.3."},{"text":"of no man to be ordained,","proofs":[],"refs":[],"note":"Ib. c. 16. § 14."},{"text":"nor to be obeied, or vsed, when they are established,","proofs":[],"refs":[],"note":"Jbid. § 3."},{"text":"with these ioyne the Barrowists, who doe write that, to haue Leiturgies, and formes of common praier, is to haue another Gospell, and another Testament.","proofs":[],"refs":[],"note":"Barrowes refut. p. 244."}],"items":[]},{"question":"","answer":"Our Sabboths they contemne, yea they condemne, for they say, There ought to be no Sabboth day, Our Sabbatarians goe not so farre, yet come they neere unto these Familists, when they divulge, that","segments":[{"text":"Our Sabboths they contemne, yea they condemne, for they say, There ought to be no Sabboth day,","proofs":[],"refs":[],"note":"Display H. 8 b."},{"text":"Our Sabbatarians goe not so farre, yet come they neere unto these Familists, when they divulge, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Church hath no authoritie, ordinarily, and perpetually, to sanctifie any day, but the seuenth day, which the Lord himselfe had sanctified.","segments":[{"text":"The Church hath no authoritie, ordinarily, and perpetually, to sanctifie any day, but the seuenth day, which the Lord himselfe had sanctified.","proofs":[],"refs":[],"note":"D.B. doct. of the Sab. 1. book. p. 31."}],"items":[]},{"question":"","answer":"The church cannot take away this libertie of working sixe daies in the weeke. These assertions are against all holy daies lawfully established. Barrow yet goeth further then doe these men, for he saith how the obseruing of times, as it is in our church, is an error fundamentall.","segments":[{"text":"The church cannot take away this libertie of working sixe daies in the weeke.","proofs":[],"refs":[],"note":"T.C. 1. replie, p. 120."},{"text":"These assertions are against all holy daies lawfully established. Barrow yet goeth further then doe these men, for he saith how the obseruing of times, as it is in our church, is an error fundamentall.","proofs":[],"refs":[],"note":"Bar. ref. p. 36."}],"items":[]},{"question":"","answer":"They also be alike culpable, who approouing some rites and ceremonies, do yet tie the church, or people of God to the obseruation of the ceremonies, either Mosaicall, as many haue donne, and doe, or of the Romish Church, as doe the Papists, and the halfe papists, the Familie of Loue.","segments":[{"text":"They also be alike culpable, who approouing some rites and ceremonies, do yet tie the church, or people of God to the obseruation of the ceremonies, either Mosaicall, as many haue donne, and doe,","proofs":[],"refs":[],"note":"See art. 7. prop. 3."},{"text":"or of the Romish Church, as doe the Papists,","proofs":[],"refs":[],"note":"Concil. Trid. sess. 7. can. 13."},{"text":"and the halfe papists, the Familie of Loue.","proofs":[],"refs":[],"note":"H.N. euang. c. 31. § 1."}],"items":[]},{"question":"","answer":"Finally they are out of the way which thinke that either one man, as the Pope: or any certaine calling of men, as the clergie, hath power to decree, and appoint rites, or ceremonies, though of themselues good, vnto the whole church of God, dipersed ouer the vniuersall world.","segments":[{"text":"Finally they are out of the way which thinke that either one man, as the Pope: or any certaine calling of men, as the clergie, hath power to decree, and appoint rites, or ceremonies, though of themselues good, vnto the whole church of God, dipersed ouer the vniuersall world.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The Church may not ordaine what rites, and ceremonies shee will.","segments":[{"text":"2. Proposition. The Church may not ordaine what rites, and ceremonies shee will.","proofs":["Ezekiel 20:18"],"refs":[{"printed":"Ezekiel 20:18","osis":["Ezek.20.18"]}],"note":"Walke ye not in the ordinances of your fathers, neither obserue their manners, nor defile your selues with their idols. Ezek. 20.18."}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"As it is a cleere truth that the church may ordaine ceremonies: so true is it also that the church hath no power to appoint what rites, or ceremonies shee will. For shee must decree none which be","segments":[{"text":"As it is a cleere truth that the church may ordaine ceremonies: so true is it also that the church hath no power to appoint what rites, or ceremonies shee will. For shee must decree none which be","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Either for their owe nature, impious, like the ordinances, manners, and Idols of our forefathers: teachers of vanitie, and of lies.","segments":[{"text":"Either for their owe nature, impious, like the ordinances, manners, and Idols of our forefathers: teachers of vanitie,","proofs":["Jeremiah 10:8"],"refs":[{"printed":"Jeremiah 10:8","osis":["Jer.10.8"]}],"note":null},{"text":"and of lies.","proofs":["Habakkuk 2:18"],"refs":[{"printed":"Habakkuk 2:18","osis":["Hab.2.18"]}],"note":null}],"items":[]},{"question":"","answer":"Or for vse, superstitious: like the brazen Serpent, which king Ezekiah brake in peices.","segments":[{"text":"Or for vse, superstitious: like the brazen Serpent, which king Ezekiah brake in peices.","proofs":["2 Kings 18:4"],"refs":[{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null}],"items":[]},{"question":"","answer":"Or for their weight, ouer heauie, and greiuous to be borne; like the Iewish constitutions.","segments":[{"text":"Or for their weight, ouer heauie, and greiuous to be borne; like the Iewish constitutions.","proofs":["Luke 11:46","Acts 15:10","Colossians 2:20"],"refs":[{"printed":"Luke 11:46","osis":["Luke.11.46"]},{"printed":"Acts 15:10","osis":["Acts.15.10"]},{"printed":"Colossians 2:20","osis":["Col.2.20"]}],"note":"Ye lade men with burdens grieuous to be borne. Luk. 11.46. Why tēpt ye God, to lay a yoke on the disciples necks, which neither our fathers, nor we were able to beare? Act. 15.10. Why, as though ye liued in the world, are ye burdened with traditions? Col. 2.20."}],"items":[]},{"question":"","answer":"Or for their worthines, in the eies of the ordainers, either of equall price, or of more account then the very ordinances of God, so as for the performance of them, the lawes of God must be left vndone; such were many of the Pharisaicall tires, and traditions.","segments":[{"text":"Or for their worthines, in the eies of the ordainers, either of equall price, or of more account then the very ordinances of God, so as for the performance of them, the lawes of God must be left vndone; such were many of the Pharisaicall tires, and traditions.","proofs":["Mark 7:8–9, 13"],"refs":[{"printed":"Mark 7:8–9, 13","osis":["Mark.7.8-Mark.7.9","Mark.7.13"]}],"note":"Ye lay the commandement of God apart, and obserue the tradition of men, as the washing of pots, and of cuppes, and many other such like things ye doe. Marke 7.8. Ye reiect the commandements of God, that ye may obserue your owne traditions, &c. making the word of God of none authoritie, by your tradition which you haue ordained. Ibid. 9.13."}],"items":[]},{"question":"","answer":"Or against the libertie of christians, and to the entangling of them againe with the yoake of seruile bondage.","segments":[{"text":"Or against the libertie of christians, and to the entangling of them againe with the yoake of seruile bondage.","proofs":["Galatians 5:1"],"refs":[{"printed":"Galatians 5:1","osis":["Gal.5.1"]}],"note":"Stand in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage. Gal. 5.1."}],"items":[]},{"question":"","answer":"Or last of all, any way contrary to the commandements, word, and will of God.","segments":[{"text":"Or last of all, any way contrary to the commandements, word, and will of God.","proofs":["Matthew 15:13"],"refs":[{"printed":"Matthew 15:13","osis":["Matt.15.13"]}],"note":"Euery plant, which my Father hath not planted, shall be rooted vp. Matth 15.13."}],"items":[]},{"question":"","answer":"But the rites, ceremonies, and constitutions of the church they must make altogether, and tend both to the nourishing, and encrease of loue, friedship, and quietnes among christians, and also to the retaining of Gods people in the holy seruice, worship, and feare of God, according to the rule of the Apostle afore mentioned, let all things be done honestly, & by order.","segments":[{"text":"But the rites, ceremonies, and constitutions of the church they must make altogether, and tend both to the nourishing, and encrease of loue, friedship, and quietnes among christians, and also to the retaining of Gods people in the holy seruice, worship, and feare of God, according to the rule of the Apostle afore mentioned, let all things be done honestly, & by order.","proofs":["1 Corinthians 14:40"],"refs":[{"printed":"1 Corinthians 14:40","osis":["1Cor.14.40"]}],"note":null}],"items":[]},{"question":"","answer":"All churches reformed consent hereunto.","segments":[{"text":"All churches reformed consent hereunto.","proofs":[],"refs":[],"note":"Confess. Helvet. 2. cap. 5. Gal. ar. 33. Belg. ar. 32. August. ar. 7.15. Sax. ar. 20. Wittemb. ar. 35. Suevica. c. 14."}],"items":[]}]},{"question":"","answer":"Errors and Adversaries vnto this truth.","segments":[{"text":"Errors and Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The premises beeing, as they are, most true, most false then is it which the Papists doe publish, viz. that","segments":[{"text":"The premises beeing, as they are, most true, most false then is it which the Papists doe publish, viz. that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The church hath power to change the Sacraments ordained euen by Christ himselfe.","segments":[{"text":"The church hath power to change the Sacraments ordained euen by Christ himselfe.","proofs":[],"refs":[],"note":"Concil. Trid▪ sess. 5. cap. 2."}],"items":[]},{"question":"","answer":"Whatsoeuer the Apostles, and Rulers of the Church command, is to be kept, and obeyed.","segments":[{"text":"Whatsoeuer the Apostles, and Rulers of the Church command, is to be kept, and obeyed.","proofs":[],"refs":[],"note":"Test. Rhem. an. marg. p. 336."}],"items":[]},{"question":"","answer":"The authoritie of the of the Church is greater then of the Sacred Scripture.","segments":[{"text":"The authoritie of the of the Church is greater then of the Sacred Scripture.","proofs":[],"refs":[],"note":"Confess. Patroceniens. cap. 15."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The Church hath authoritie to iudge, and determine in controuersies of faith.","segments":[{"text":"3. Proposition. The Church hath authoritie to iudge, and determine in controuersies of faith.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Authoritie is giuen to the Church and to euery member of sound iudgement in the same, to iudge in controuersies of faith; and so in their places, to embrance the truth, and to auoid, and improoue Antichristianitie, and errors; and this is not the priuate opinion of our Church, but both the straight commandement of God himselfe particularly vnto all Teachers, and hearers, of Gods word, and generally vnto the whole Church, and also the iudgement of our godly brethren in forraigne countries.","segments":[{"text":"Authoritie is giuen to the Church and to euery member of sound iudgement in the same, to iudge in controuersies of faith; and so in their places, to embrance the truth, and to auoid, and improoue Antichristianitie, and errors; and this is not the priuate opinion of our Church, but both the straight commandement of God himselfe particularly vnto all Teachers,","proofs":["1 Timothy 4:7","6:20","Titus 1:9"],"refs":[{"printed":"1 Timothy 4:7","osis":["1Tim.4.7"]},{"printed":"6:20","osis":["1Tim.6.20"]},{"printed":"Titus 1:9","osis":["Titus.1.9"]}],"note":"Cast away prophane, and old wiues fables. 1. Tim 4.7 O Timothie, keepe that which is committed vnto thee. 1. Tim. 6.20. A Bishop must &c. hold fast the faithfull word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improoue them that say against it, &c. Tit. 1.9. &c."},{"text":"and hearers,","proofs":["Jeremiah 23:16","Matthew 7:15","Philippians 3:2","John 10:4–5","Hebrews 13:9","2 Peter 3:17","2 John 10"],"refs":[{"printed":"Jeremiah 23:16","osis":["Jer.23.16"]},{"printed":"Matthew 7:15","osis":["Matt.7.15"]},{"printed":"Philippians 3:2","osis":["Phil.3.2"]},{"printed":"John 10:4–5","osis":["John.10.4-John.10.5"]},{"printed":"Hebrews 13:9","osis":["Heb.13.9"]},{"printed":"2 Peter 3:17","osis":["2Pet.3.17"]},{"printed":"2 John 10","osis":["2John.1.10"]}],"note":"Heare not the words of the Prophets that prophecie vnto you, and teach you vanities: they speake the vision of their owne heart, and not of the mouth of the Lord. Ier. 23.16. Beware of false prophets. Matth. 7.15. Beware of dogges; beware of euill workers. Phil. 3.2. The sheepe know the shepheards voice: and they will not follow a stranger, but they flie from him: for they know not the voice of strangers. Ioh. 10.4, 5. Be not carried about with diuers and strange doctrines. Heb. 13.9. Beware least you be also plucked away with the errour of the wicked, and fall from your owne stedfastnes. 2. Pet. 3.17. If there come any vnto you, and bring not this doctrine, receiue him not to house, neither bid him, god speed 2. Ioh. 10."},{"text":"of Gods word, and generally vnto the whole Church,","proofs":["Matthew 24:23–24","1 Corinthians 10:15","1 Thessalonians 5:21"],"refs":[{"printed":"Matthew 24:23–24","osis":["Matt.24.23-Matt.24.24"]},{"printed":"1 Corinthians 10:15","osis":["1Cor.10.15"]},{"printed":"1 Thessalonians 5:21","osis":["1Thess.5.21"]}],"note":"If any shall say vnto you, Loe here is christ, or ther, beleeue it not. For there shall arise false Christs, and false prophets. Matth. 24.23, 24. I speake as vnto them which haue vnderstanding, iudge ye what I say. 1. Cor. 10.15. Trie all things, & keepe that which is good 1. Thess. 5.21."},{"text":"and also the iudgement of our godly brethren in forraigne countries.","proofs":[],"refs":[],"note":"Confess. Wittemb. ar. 32. Suevica, ar. 15."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Vnsound therefore in iudgement are the Papists. For first they maintaine,","segments":[{"text":"Vnsound therefore in iudgement are the Papists. For first they maintaine,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the Pope of Rome hath the power to iudge all men, and matter, but may be iudged of no man, to decree (without controlment) against the epistles of S. Paul; to dispense euen against the new Testament; and to giue the sense, and meaning of the holy Scripture, to which sense, or","segments":[{"text":"That the Pope of Rome hath the power to iudge all men, and matter, but may be iudged of no man,","proofs":[],"refs":[],"note":"Dist. 40. c. Si Papa."},{"text":"to decree (without controlment) against the epistles of S. Paul;","proofs":[],"refs":[],"note":"Carol. Ruinus."},{"text":"to dispense euen against the new Testament;","proofs":[],"refs":[],"note":"Panorm. Extra. de divertiis."},{"text":"and to giue the sense, and meaning of the holy Scripture, to which sense, or","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Interpration of his all, and euery man without contradiction, must yeeld, and obey.","segments":[{"text":"Interpration of his all, and euery man without contradiction, must yeeld, and obey.","proofs":[],"refs":[],"note":"Hernaeus de potestate Papae."}],"items":[]},{"question":"","answer":"Next, they publish, & hold, that the power to iudge of religiō & points of doctrine is, either in Bishops onely, as some of thē doe thinke; or in their Clergie onely, as other deeme; and in the Church of Rome onely, as all of them suppose.","segments":[{"text":"Next, they publish, & hold, that the power to iudge of religiō & points of doctrine is, either in Bishops onely, as some of thē doe thinke;","proofs":[],"refs":[],"note":"The mysteries of religion are committed to the trust of Bishops, plebi tantum sciendum est, quod ad mores formandos, & vitam pertinet, the common people are onely to know that which pertaineth vnto manners, and good behauiour, saith Frier Laurence a Villannicence, de Forman. concion. l. 1. cap. 10. Nec gratia, nec interior aliqua virtus requirenda est in membris, vel ministris Ecclesiae praeter publicam professionem fidei: It is sufficient for the members, and ministers of the Church, to make open profession of the faith, more is not required of them, neither grace (to iudge of doctrine,) nor any other inward vertue, saith Petrus a Soto, assert. cath. de Ec."},{"text":"or in their Clergie onely, as other deeme;","proofs":[],"refs":[],"note":"The common and faithfull people may in a generalitie refuse, and forsake all newe doctrine, dissenting from that which they haue learned and embraced. Non autem vt doctrinam in particulari ex causis, & fundamentis suis examinetur, & sic proprio iudicio discutiant quid verum quid falsam sit: But they haue none authority to examine any doctrine in particular from the very causes, and grounds, and thereby search out what is true, what false; quod proprium est Ecclesiarum magistris, this they must leaue to the masters of Churches, to whome properly it belongeth, saith Stapleton, Antid. cua. in Mat. 7."},{"text":"and in the Church of Rome onely, as all of them suppose.","proofs":[],"refs":[],"note":"Sacrae scripturae sensus nativus & indulitatus ab ecclesia catholica est petēdus, (saith the forementioned Petrus à Solo.) The natiue, and true sense of the sacred Scripture, is to be fetch from the Catholike Church (of Rome.) Assert. Cath. de Ec. The whole Church throughout the world knoweth, that the holy Church of Rome hath power to iudge of all matters, neque cuiquam licebit de 〈◊〉 iudicio iudicare, neither is it lawfull for any man to giue any sentence of her iudgement. Gelasuis 9. q. Cuncta."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The Church hath power to interpret, and expound the word of God.","segments":[{"text":"4. Proposition. The Church hath power to interpret, and expound the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"To interpret the word of God is a peculiar blessing, giuen by God onely to the Church, and companie of the faithfull, though not to all, and euery of them. For","segments":[{"text":"To interpret the word of God is a peculiar blessing, giuen by God onely to the Church, and companie of the faithfull, though not to all, and euery of them. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"No man knoweth the Sonne, but the Father; neither knoweth any man the Father, but the Sonne, and he to whom the Sonne will reueale him.","segments":[{"text":"No man knoweth the Sonne, but the Father; neither knoweth any man the Father, but the Sonne, and he to whom the Sonne will reueale him.","proofs":["Matthew 11:27"],"refs":[{"printed":"Matthew 11:27","osis":["Matt.11.27"]}],"note":null}],"items":[]},{"question":"","answer":"It is giuen to you to know the secrets of heauen (saith our Sauiour vnto his disciples, but to them it is not giuen.","segments":[{"text":"It is giuen to you to know the secrets of heauen (saith our Sauiour vnto his disciples, but to them it is not giuen.","proofs":["Matthew 13:11"],"refs":[{"printed":"Matthew 13:11","osis":["Matt.13.11"]}],"note":null}],"items":[]},{"question":"","answer":"The manifestation of the Spirit is giuen to euery man to profit withall. For to one is giuen by the Spirit, the word of wisedome, &c. and to another, Prophecie.","segments":[{"text":"The manifestation of the Spirit is giuen to euery man to profit withall. For to one is giuen by the Spirit, the word of wisedome, &c. and to another, Prophecie.","proofs":["1 Corinthians 12:7"],"refs":[{"printed":"1 Corinthians 12:7","osis":["1Cor.12.7"]}],"note":null}],"items":[]},{"question":"","answer":"If any thing be reuealed to another that sitteth by, let the first hold his peace, saith S. Paul vnto the Church at Corinth.","segments":[{"text":"If any thing be reuealed to another that sitteth by, let the first hold his peace, saith S. Paul vnto the Church at Corinth.","proofs":["1 Corinthians 14:30"],"refs":[{"printed":"1 Corinthians 14:30","osis":["1Cor.14.30"]}],"note":null}],"items":[]},{"question":"","answer":"Yee haue an ointment from him that is holy, and yee haue knowen all things, &c. yee neede not that any man teach you, saith the Apostle Iohn.","segments":[{"text":"Yee haue an ointment from him that is holy, and yee haue knowen all things, &c. yee neede not that any man teach you, saith the Apostle Iohn.","proofs":["1 John 2:20–21, 27"],"refs":[{"printed":"1 John 2:20–21, 27","osis":["1John.2.20-1John.2.21","1John.2.27"]}],"note":null}],"items":[]},{"question":"","answer":"Hereunto subscribe the Churches in Heluetia, Wittemberg, Boheme.","segments":[{"text":"Hereunto subscribe the Churches in Heluetia,","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 2."},{"text":"Wittemberg,","proofs":[],"refs":[],"note":"confess. Wittemb. cap. 30."},{"text":"Boheme.","proofs":[],"refs":[],"note":"Confess. Bohe. cap. 1."}],"items":[]}]},{"question":"","answer":"The errors, and Adversaries vnto this truth.","segments":[{"text":"The errors, and Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Many, & sundry are the adversaries vnto this truth, wherof.","segments":[{"text":"Many, & sundry are the adversaries vnto this truth, wherof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some thinke that to expound the word of God is so easie a matter, as any Student, endued with a good naturall wit, by diligence and industrie of his owne, may doe the same.","segments":[{"text":"Some thinke that to expound the word of God is so easie a matter, as any Student, endued with a good naturall wit, by diligence and industrie of his owne, may doe the same.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some teach, how to interpret the Scriptures, is too hard a thing for any mortall man to attaine vnto; so did Iohannes de Wessalia, and doe many Anabaptists.","segments":[{"text":"Some teach, how to interpret the Scriptures, is too hard a thing for any mortall man to attaine vnto; so did Iohannes de Wessalia,","proofs":[],"refs":[],"note":"Aeneas Sylv."},{"text":"and doe many Anabaptists.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some, though they acknowledge that diuers haue the gift to open the sense of Gods word: yet that some, say they, are not the knowen Preachers, & writers in the reformed and Christian assemblies, whom the Familie of Loue in scorne doe tearme the scipture learned (For, saith the said Familie, It is meere lies, and vntruth, &c. whatsoeuer the Scripture learned, through their knowledge out of the Scriptures▪ institute, preach, and teach. They preach the letre, &c. but not the wotd of liuing God. but themselues onely haue that gift, neither euery one of the Familie, but the illuminate Elders. For to them it is giuen to knowe the truth, & they are the Elders of the godly vnderstanding, and of the manly wisedome, the Primats or principalls in the Light.","segments":[{"text":"Some, though they acknowledge that diuers haue the gift to open the sense of Gods word: yet that some, say they, are not the knowen Preachers, & writers in the reformed and Christian assemblies, whom the Familie of Loue in scorne doe tearme the scipture learned (For, saith the said Familie, It is meere lies, and vntruth, &c. whatsoeuer the Scripture learned, through their knowledge out of the Scriptures▪ institute, preach, and teach.","proofs":[],"refs":[],"note":"H.N. euang. c. 33. § 11.12, 13"},{"text":"They preach the letre, &c. but not the wotd of liuing God.","proofs":[],"refs":[],"note":"Idem 1. exhor. cap. 16. § 18."},{"text":"but themselues onely haue that gift, neither euery one of the Familie, but the illuminate Elders. For to them it is giuen to knowe the truth,","proofs":[],"refs":[],"note":"Idem in his Prov. c. 21. § 2▪"},{"text":"& they are the Elders of the godly vnderstanding, and of the manly wisedome,","proofs":[],"refs":[],"note":"Sp. land. cap. 7 § 10."},{"text":"the Primats or principalls in the Light.","proofs":[],"refs":[],"note":"1. Exhort. c. 14. § 1."}],"items":[]},{"question":"","answer":"Some doe suppose that to interpret the holy Scriptures, is not so much a speciall gift of God vpon some chosen persons, as an ordinary power annexed to the state, and calling of Popes, Bishops, and Clergie men.","segments":[{"text":"Some doe suppose that to interpret the holy Scriptures, is not so much a speciall gift of God vpon some chosen persons, as an ordinary power annexed to the state, and calling of Popes, Bishops, and Clergie men.","proofs":[],"refs":[],"note":"See the proposit. rect. immediat. aforegoing."}],"items":[]},{"question":"","answer":"Others be so farre from giuing the people of God, not being of the Clergie, power to expound, as they will not suffer them to read, nor so much as to haue the Scriptures by them in a vulgar tongue, except it be their owne most corrupt, and barbarous translation, which but of late yeares neither, and that in part too, is granted by the Papists; but in place thereof they thrust vpon the Laitie, their most idolatrous, and blasphemous Fustinals, Legendes, Rosaries, Horaries, and Psalteries of our Lady, as falsly they called her.","segments":[{"text":"Others be so farre from giuing the people of God, not being of the Clergie, power to expound, as they will not suffer them to read, nor so much as to haue the Scriptures by them in a vulgar tongue, except it be their owne most corrupt, and barbarous translation, which but of late yeares neither, and that in part too, is granted by the Papists; but in place thereof they thrust vpon the Laitie, their most idolatrous, and blasphemous Fustinals, Legendes, Rosaries, Horaries, and Psalteries of our Lady, as falsly they called her.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"5. Proposition. The analogie of faith must be respected in their exposition of the Scripture.","segments":[{"text":"5. Proposition. The analogie of faith must be respected in their exposition of the Scripture.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Forasmuch as no prophecie is of any priuate motion, and whatsoeuer interpretation man giueth, if it agree not to the analogie of faith, which S. Paul gaue in commandement to be obserued, is a priuate interpretation, speciall heede is to be had that one place of Scripture be so expounded, as it agree with another; and al to the proportion of faith.","segments":[{"text":"Forasmuch as no prophecie is of any priuate motion,","proofs":["2 Peter 1:20"],"refs":[{"printed":"2 Peter 1:20","osis":["2Pet.1.20"]}],"note":null},{"text":"and whatsoeuer interpretation man giueth, if it agree not to the analogie of faith, which S. Paul gaue in commandement to be obserued,","proofs":["Romans 12:6"],"refs":[{"printed":"Romans 12:6","osis":["Rom.12.6"]}],"note":null},{"text":"is a priuate interpretation, speciall heede is to be had that one place of Scripture be so expounded, as it agree with another; and al to the proportion of faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Churches reformed approoue this assertiō by their subscriptions.","segments":[{"text":"The Churches reformed approoue this assertiō by their subscriptions.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 2. & 2. c. 2. Gal. ar. 7. Sax. ar. 1. Wittem. cap. 30.31.33. Suev. ar. 1."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of another iudgement are many. For","segments":[{"text":"Of another iudgement are many. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some doe thinke the Scriptures may be expounded in what sense, and to what purpose men list, as the Pharisies, the Seuerians, and Papists, among whome there be which from this opinion doe tearme the most holy word & Scriptures of God most reprochfully, A shipmans hoase, a Leaden rule, a Nose of waxe","segments":[{"text":"Some doe thinke the Scriptures may be expounded in what sense, and to what purpose men list, as the Pharisies,","proofs":[],"refs":[],"note":"D. Iren. lib. 4. cap. 25."},{"text":"the Seuerians,","proofs":[],"refs":[],"note":"Eus. eccl. hist. lib. 4. c. 29."},{"text":"and Papists, among whome there be which from this opinion doe tearme the most holy word & Scriptures of God most reprochfully, A shipmans hoase, a Leaden rule, a Nose of waxe","proofs":[],"refs":[],"note":"Pighius controuer. 3. de Ec. & Hierarch. l. 3. c. 3. 〈◊〉. a•. praef. Cens. Colon."}],"items":[]},{"question":"","answer":"Some doe mislike all interpretations, and written Commentaries vpon the Scriptures, as vnnecessary, and vaine, such were Seruetus, Valdesius, Coranus with others of late yeares, and are the Libertines, Scwenkfeldians, and Familie of Loue.","segments":[{"text":"Some doe mislike all interpretations, and written Commentaries vpon the Scriptures, as vnnecessary, and vaine, such were Seruetus, Valdesius, Coranus with others of late yeares,","proofs":[],"refs":[],"note":"Beza epist. 59."},{"text":"and are the Libertines, Scwenkfeldians,","proofs":[],"refs":[],"note":"Ibid."},{"text":"and Familie of Loue.","proofs":[],"refs":[],"note":"H.N. 1. exhor. cap. 16. § 4."}],"items":[]},{"question":"","answer":"Some depend wholly vpon visions, & revelations, as did the Enthusiasts, Nicholaus Storch,","segments":[{"text":"Some depend wholly vpon visions, & revelations, as did the Enthusiasts,","proofs":[],"refs":[],"note":"Theod. haeret. fab. l. 3."},{"text":"Nicholaus Storch,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Thomas Monetarius, the Anabaptists, and our late English reformer Hacket.","segments":[{"text":"Thomas Monetarius, the Anabaptists,","proofs":[],"refs":[],"note":"D. Maior in Dom. 8. post Trinit. homil. fol. 440."},{"text":"and our late English reformer Hacket.","proofs":[],"refs":[],"note":"Arthing. sedu. p. 17."}],"items":[]},{"question":"","answer":"Some dislike of the literall, and preferre the Allegoricall sense of the Scriptures; and thereby deuise what them list, most monstrously from the word of God; as did the Originists, and doe the Libertines, and Familie of Loue hence teaching on the other, that the spirituall vnderstanding is the worde of God, and that to embrace the literall sense, is to commit Idolatrie.","segments":[{"text":"Some dislike of the literall, and preferre the Allegoricall sense of the Scriptures; and thereby deuise what them list, most monstrously from the word of God; as did the Originists, and doe the Libertines,","proofs":[],"refs":[],"note":"Calv. contra Anabap."},{"text":"and Familie of Loue hence teaching on the other, that the spirituall vnderstanding is the worde of God, and that to embrace the literall sense, is to commit Idolatrie.","proofs":[],"refs":[],"note":"Allens confes"}],"items":[]},{"question":"","answer":"Some of euery place of Scripture will haue an exposition both Analogicall, Allegoricall, historicall, and morall, as the curious Thomists, and Monckes.","segments":[{"text":"Some of euery place of Scripture will haue an exposition both Analogicall, Allegoricall, historicall, and morall, as the curious Thomists, and Monckes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some are addicted to an interpretation which they cal mysticall, and propheticall, as Brocardus, Morelius, and others.","segments":[{"text":"Some are addicted to an interpretation which they cal mysticall, and propheticall, as Brocardus, Morelius, and others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some are of minde that the Gospell, or Euangelicall word cannot be committed to letters, and wrighting, saith Lindanus.","segments":[{"text":"Some are of minde that the Gospell, or Euangelicall word cannot be committed to letters, and wrighting, saith Lindanus.","proofs":[],"refs":[],"note":"Lib. 1. c. 23."}],"items":[]},{"question":"","answer":"Some doe thinke (as afore also hath bin shewen) how that is the olde, and onely true sense of the Scriptures which is made, and giuen by the Church, and Pope of Rome.","segments":[{"text":"Some doe thinke (as afore also hath bin shewen) how that is the olde, and onely true sense of the Scriptures which is made, and giuen by the Church,","proofs":[],"refs":[],"note":"Haeretici Scripturarum cognitionem, & intelligentiam extra Ecclesiam ponunt: nos autem (Papista) volumus Ecclesiae Romanae) esse annexam, nec ab ea separari patimur. Stapl. antid. Euang. in Joan. 19.23. p. 418. Sicut Christo Iudaei: sic nos Ecclesiae (Romanae) simpliciter credere debemus, saith Stapleton. Antid. in Lucae 10.16. When the uthoritie of the Church leaueth the holy Scripture, then are they of no more account then Esops fables. Wolf. Herman."},{"text":"and Pope of Rome.","proofs":[],"refs":[],"note":"Si Papam, qui Christi vicarius est, et eius omnimodam potestatem habet in terris, consulerent, non errarent (haeretici) saith Stella in Lucae 9. fol. 499."}],"items":[]},{"question":"","answer":"Some doe maintaine, that as the Church in time doth alter: so the interpretation of the Scripture also therwithal doth vary, wherby that which in the Apostles time was a truth, in these daies shallbe a falsehood. In which error was Cardinall Cusanus.","segments":[{"text":"Some doe maintaine, that as the Church in time doth alter: so the interpretation of the Scripture also therwithal doth vary, wherby that which in the Apostles time was a truth, in these daies shallbe a falsehood. In which error was Cardinall Cusanus.","proofs":[],"refs":[],"note":"Cusam. ad Bohemos epist. 2."}],"items":[]}]}]},{"question":"","answer":"6. Proposition. The Church is the witnesse, and keeper of Gods written word.","segments":[{"text":"6. Proposition. The Church is the witnesse, and keeper of Gods written word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Though the Church hath authority to heare, and determine in controversies of faith: yet hath the Church power neither to iudge the word of God, nor to iudge otherwise then Gods word doth iudge. For it is saide to the Church, and people of God.","segments":[{"text":"Though the Church hath authority to heare, and determine in controversies of faith: yet hath the Church power neither to iudge the word of God, nor to iudge otherwise then Gods word doth iudge. For it is saide to the Church, and people of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I beseech you brethren marke them diligently which cause diuisions, and offenses, contrarie to the Doctrine which you haue learned, and auoid them.","segments":[{"text":"I beseech you brethren marke them diligently which cause diuisions, and offenses, contrarie to the Doctrine which you haue learned, and auoid them.","proofs":["Romans 16:7"],"refs":[{"printed":"Romans 16:7","osis":["Rom.16.7"]}],"note":null}],"items":[]},{"question":"","answer":"Here him. To him giue all the Prophets witnesse.","segments":[{"text":"Here him.","proofs":["Matthew 17:5"],"refs":[{"printed":"Matthew 17:5","osis":["Matt.17.5"]}],"note":null},{"text":"To him giue all the Prophets witnesse.","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]},{"question":"","answer":"Search the Scriptures: whosoeuer trangresseth, and abideth not in the the doctrine of Christ, hath not God.","segments":[{"text":"Search the Scriptures:","proofs":["John 5:39"],"refs":[{"printed":"John 5:39","osis":["John.5.39"]}],"note":null},{"text":"whosoeuer trangresseth, and abideth not in the the doctrine of Christ, hath not God.","proofs":["2 John 9"],"refs":[{"printed":"2 John 9","osis":["2John.1.9"]}],"note":null}],"items":[]},{"question":"","answer":"yee are, &c. built vpon the foundation of the Apostles, and Prophets.","segments":[{"text":"yee are, &c. built vpon the foundation of the Apostles, and Prophets.","proofs":["Ephesians 2:19"],"refs":[{"printed":"Ephesians 2:19","osis":["Eph.2.19"]}],"note":null}],"items":[]},{"question":"","answer":"And of the holy Scriptures.","segments":[{"text":"And of the holy Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Thy word is the the truth. They haue Moses and the Prophets, let them heare them, saith our S. Christ.","segments":[{"text":"Thy word is the the truth.","proofs":["John 17:17"],"refs":[{"printed":"John 17:17","osis":["John.17.17"]}],"note":null},{"text":"They haue Moses and the Prophets, let them heare them,","proofs":["Luke 16:29"],"refs":[{"printed":"Luke 16:29","osis":["Luke.16.29"]}],"note":null},{"text":"saith our S. Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wee haue also a sure word of the Prophets, saith Saint Peter.","segments":[{"text":"Wee haue also a sure word of the Prophets, saith Saint Peter.","proofs":["2 Peter 1:19"],"refs":[{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null}],"items":[]},{"question":"","answer":"And S. Paul. The whole Scripture is profitable to teach, &c..","segments":[{"text":"And S. Paul. The whole Scripture is profitable to teach, &c..","proofs":["2 Timothy 3:16–17"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]}],"note":"2. Tim. 6.16, 17"}],"items":[]},{"question":"","answer":"If any man teach otherwise, and consenteth not to the wholsome wordes of our L. Iesus Christ, he is puft vp, and knoweth nothing &c.","segments":[{"text":"If any man teach otherwise, and consenteth not to the wholsome wordes of our L. Iesus Christ, he is puft vp, and knoweth nothing &c.","proofs":["1 Timothy 6:3–4"],"refs":[{"printed":"1 Timothy 6:3–4","osis":["1Tim.6.3-1Tim.6.4"]}],"note":null}],"items":[]},{"question":"","answer":"And so with vs doe other Churches conceiue both of the Scriptures, and Church. yet all of vs do grant, that the Church as a faithfull witnesse may, yea of necessitie must testifie to the world, what hath bin the doctrine of God his people from time to time, and as a trustie Recorder is to keepe, & make knowne what the word of God, which it hath receiued, is, which truly hath bin perfomed afore the word was written by the Patriarchs, and after the same was committed to writing, before Christ his incarnation, by the Iewes, in Christ his life time, in the primitiue Church, From the Apostles time, by the godly Christians thoroughout the world.","segments":[{"text":"And so with vs doe other Churches conceiue both of the Scriptures, and Church.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 1. Bohem. cap. 1. Gal. ar. 5. Belg. ar. 7. Wittemb. ar. 30, 31, 32. Sax. ar. 11."},{"text":"yet all of vs do grant, that the Church as a faithfull witnesse may, yea of necessitie must testifie to the world, what hath bin the doctrine of God his people from time to time, and as a trustie Recorder is to keepe, & make knowne what the word of God, which it hath receiued, is, which truly hath bin perfomed afore the word was written by the Patriarchs, and after the same was committed to writing, before Christ his incarnation, by the Iewes, in Christ his life time,","proofs":["Luke 4:17"],"refs":[{"printed":"Luke 4:17","osis":["Luke.4.17"]}],"note":null},{"text":"in the primitiue Church,","proofs":["Acts 13:27","15:21","2 Corinthians 3:15","8:18"],"refs":[{"printed":"Acts 13:27","osis":["Acts.13.27"]},{"printed":"15:21","osis":["Acts.15.21"]},{"printed":"2 Corinthians 3:15","osis":["2Cor.3.15"]},{"printed":"8:18","osis":["2Cor.8.18"]}],"note":null},{"text":"From the Apostles time, by the godly Christians thoroughout the world.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Be it farre therefore from vs to thinke, which the Papists do not stick to write, and say, namely that","segments":[{"text":"Be it farre therefore from vs to thinke, which the Papists do not stick to write, and say, namely that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Church is to iudge the Scriptures, and not the Scriptures the Church.","segments":[{"text":"The Church is to iudge the Scriptures, and not the Scriptures the Church.","proofs":[],"refs":[],"note":"Io. Maria Verractus. Pighius in controvers. de Ec."}],"items":[]},{"question":"","answer":"The Scripture is not of the essence of the Church: Because without it a Church may be, though not very well. So said Card. Cusan..","segments":[{"text":"The Scripture is not of the essence of the Church: Because without it a Church may be, though not very well. So said Card. Cusan..","proofs":[],"refs":[],"note":"Card. Cusan. epist. 2. ad Boh."}],"items":[]},{"question":"","answer":"The Scripture, because (in their opinion) it is vnperfect, cannot: obscure, may not: ambiguous, ought not be the iudge. So Lindan, Latomus, Petrus a Soto, Pighius, Coster, &c.","segments":[{"text":"The Scripture, because (in their opinion) it is vnperfect, cannot: obscure, may not: ambiguous, ought not be the iudge. So Lindan,","proofs":[],"refs":[],"note":"Lind. l. 1. c. 1."},{"text":"Latomus,","proofs":[],"refs":[],"note":"Contra Biuer."},{"text":"Petrus a Soto,","proofs":[],"refs":[],"note":"De S. Scrip."},{"text":"Pighius,","proofs":[],"refs":[],"note":"Eccl. Hierar. l. 1. c. 4."},{"text":"Coster,","proofs":[],"refs":[],"note":"Enchir. de S. Scrip. c. 1."},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"He is an heretike that cleaueth to the Scriptures. So said Iacobus Hocstratus.","segments":[{"text":"He is an heretike that cleaueth to the Scriptures. So said Iacobus Hocstratus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Againe the carefull keeping of the holy Scriptures by Gods people from age to age, and time to time, declareth first, how the mother Church of Rome, is not the onely keeper of the holy writ; and next that cursedly they doe offend, which either as greatly esteeme the Ethickes of Aristostle, as the commandements of god, the Odes of Pindar, as the Psalmes of Dauid, the workes, and bookes of men, as the writings of God, which the Councell of Trent doth: or before, and aboue the scripture prefer vnwritten Traditions. Hence Petrus a Soto:","segments":[{"text":"Againe the carefull keeping of the holy Scriptures by Gods people from age to age, and time to time, declareth first, how the mother Church of Rome, is not the onely keeper of the holy writ; and next that cursedly they doe offend, which either as greatly esteeme the Ethickes of Aristostle, as the commandements of god, the Odes of Pindar, as the Psalmes of Dauid,","proofs":[],"refs":[],"note":"Ang. Polit."},{"text":"the workes, and bookes of men, as the writings of God, which the Councell of Trent doth:","proofs":[],"refs":[],"note":"Ses. 4."},{"text":"or before, and aboue the scripture prefer vnwritten Traditions. Hence Petrus a Soto:","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Tradition (saith hee) is both more auncient, and more effectuall then the holy Scripture, and Lindan, The scriptures would be of no validitie, neither had continued till this day but for traditions.","segments":[{"text":"Tradition (saith hee) is both more auncient, and more effectuall then the holy Scripture,","proofs":[],"refs":[],"note":"Confess. Cath. de Eccles."},{"text":"and Lindan, The scriptures would be of no validitie, neither had continued till this day but for traditions.","proofs":[],"refs":[],"note":"Lind. l. 1. c. 4, 5."}],"items":[]}]}]},{"question":"","answer":"7. Proposition. The Church may not enforce any thing to be beleeued, as necessary vnto saluation, that is either contrarie or besides the word of God.","segments":[{"text":"7. Proposition. The Church may not enforce any thing to be beleeued, as necessary vnto saluation, that is either contrarie or besides the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Yee shall put nothing vnto the word which I command you, neither shall yee take ought there from","segments":[{"text":"Yee shall put nothing vnto the word which I command you, neither shall yee take ought there from","proofs":["Deuteronomy 4:2"],"refs":[{"printed":"Deuteronomy 4:2","osis":["Deut.4.2"]}],"note":null}],"items":[]},{"question":"","answer":"Put nothing vnto his words, least hee reprooue thee and thou be found a liar.","segments":[{"text":"Put nothing vnto his words, least hee reprooue thee and thou be found a liar.","proofs":["Proverbs 30:6"],"refs":[{"printed":"Proverbs 30:6","osis":["Prov.30.6"]}],"note":null}],"items":[]},{"question":"","answer":"Though it be but a mans couenant, when it is confirmed, (yet) no man doth abrogate it, or addeth any thing thereto.","segments":[{"text":"Though it be but a mans couenant, when it is confirmed, (yet) no man doth abrogate it, or addeth any thing thereto.","proofs":["Galatians 3:15"],"refs":[{"printed":"Galatians 3:15","osis":["Gal.3.15"]}],"note":null}],"items":[]},{"question":"","answer":"If any man shall adde vnto these things, God shall ad vnto him the plauges that are written in this booke. And if any man shal diminish of the words of the booke of this prophecy, god shall take away his part out of the booke of life, and out of the holy cittie, and from those things which are written in this booke.","segments":[{"text":"If any man shall adde vnto these things, God shall ad vnto him the plauges that are written in this booke. And if any man shal diminish of the words of the booke of this prophecy, god shall take away his part out of the booke of life, and out of the holy cittie, and from those things which are written in this booke.","proofs":["Revelation 22:18–19"],"refs":[{"printed":"Revelation 22:18–19","osis":["Rev.22.18-Rev.22.19"]}],"note":null}],"items":[]},{"question":"","answer":"And so witnesse with vs the Churches reformed.","segments":[{"text":"And so witnesse with vs the Churches reformed.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 4. and 2. c. 2. Basil. ar. 10. Bohem. cap. 1. Gal. ar. 5. Belg. ar. 7. Saxon. ar. 1. Wittemb. cap. 30.33. Suevica, ar. 1."}],"items":[]},{"question":"","answer":"Whatsoeuer also is grounded vpon Gods written word, though not by our common, and vulgar tearmes to be redde therein, wee doe reuerendly embrace, which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father, and the holy Ghost, which the Arrians would not: a Trinitie of persons in the Godhead, which the Sabellians would neuer doe; the iustification by faith Onely, which the Papists will not; the baptisme of Infants, and young children, which the Anabaptists dare not: and for discipline not to refuse of Church officers, the names Archbishops, Patriarches, Primates, Metropolitanes, Suffragans, Parsons, Vicars, &c. of ecclesiasticall censures the tearmes, Suspension, Excommunication; of Ceremonies, none at all which tend either vnto order, comelines, or edification.","segments":[{"text":"Whatsoeuer also is grounded vpon Gods written word, though not by our common, and vulgar tearmes to be redde therein, wee doe reuerendly embrace, which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father, and the holy Ghost, which the Arrians would not: a Trinitie of persons in the Godhead, which the Sabellians would neuer doe; the iustification by faith Onely, which the Papists will not; the baptisme of Infants, and young children, which the Anabaptists dare not: and for discipline not to refuse of Church officers, the names Archbishops, Patriarches, Primates, Metropolitanes, Suffragans, Parsons, Vicars, &c. of ecclesiasticall censures the tearmes, Suspension, Excommunication; of Ceremonies, none at all which tend either vnto order, comelines, or edification.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"But from the heart wee abhor in matters both of doctrine, and disciple, whatsoeuer either agreeth not with the canon of the Scripture, or is not grounded thereupon.","segments":[{"text":"But from the heart wee abhor in matters both of doctrine, and disciple, whatsoeuer either agreeth not with the canon of the Scripture, or is not grounded thereupon.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Hence detest wee both all the old heretikes, and their fancies, with the newe prophets of Basilides: the Manifestation of Marciō; the mysteries of the Manichies; the Iobolia of the Sathiās; the Symbonia of the Archōtikes, the Cabala of the Iewes: the Alcaron of the Turkes: and also all newe heretikes, and Schismatikes with all their cursed opinions, as first the Anabaptists, and namely the Libertines, the Dauigeorgians, and Familie of Loue, and all the codeified Elders thereof, as Henry, Nicholas, Eliad, Fidelitas, Christopher Vitell, Theophilus, the Exile, and the rest.","segments":[{"text":"Hence detest wee both all the old heretikes, and their fancies, with the newe prophets of Basilides: the Manifestation of Marciō; the mysteries of the Manichies; the Iobolia of the Sathiās; the Symbonia of the Archōtikes, the Cabala of the Iewes: the Alcaron of the Turkes: and also all newe heretikes, and Schismatikes with all their cursed opinions, as first the Anabaptists, and namely the Libertines, the Dauigeorgians, and Familie of Loue, and all the codeified Elders thereof, as Henry, Nicholas, Eliad, Fidelitas, Christopher Vitell, Theophilus, the Exile, and the rest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Next the Papists whereof.","segments":[{"text":"Next the Papists whereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some haue commanded that all the Popes decrees should be taken, as confirmed by the mouth of God himselfe; so did Pope Agatho the first.","segments":[{"text":"Some haue commanded that all the Popes decrees should be taken, as confirmed by the mouth of God himselfe; so did Pope Agatho the first.","proofs":[],"refs":[],"note":"Gra. dist. 19. Sic."}],"items":[]},{"question":"","answer":"Some write (as Busgradus) that if the Pope beleeue there is no life to come (as some Popes haue done) wee must beleeue it, as an article of our faith.","segments":[{"text":"Some write (as Busgradus) that if the Pope beleeue there is no life to come (as some Popes haue done) wee must beleeue it, as an article of our faith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some say, if the Pope carrie innumerable soules with him vnto hell, yet he may not be iudged, so did Pope Boniface the 8..","segments":[{"text":"Some say, if the Pope carrie innumerable soules with him vnto hell, yet he may not be iudged, so did Pope Boniface the 8..","proofs":[],"refs":[],"note":"Decr. lib. 3. tit. 2. Crantz. lib. 8. c. 36."}],"items":[]},{"question":"","answer":"Some, as Bellarmine, conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church.","segments":[{"text":"Some, as Bellarmine, conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church.","proofs":[],"refs":[],"note":"Bellarm. de Pontif. Rom. l. 2. c. 12."}],"items":[]},{"question":"","answer":"Others, as the Iesuites, perswade their Catholikes, that the king of Spain, and their Catholike faith are so linked together as it is become a point of necessitie in the Catholike faith to put all Europe into the handes of the said King otherwise the Catholike religion will be vtterly extingvished, and perish.","segments":[{"text":"Others, as the Iesuites, perswade their Catholikes, that the king of Spain, and their Catholike faith are so linked together as it is become a point of necessitie in the Catholike faith to put all Europe into the handes of the said King otherwise the Catholike religion will be vtterly extingvished, and perish.","proofs":[],"refs":[],"note":"Spar. disco. of the Eng. Jes. p. 7."}],"items":[]},{"question":"","answer":"Others of them haue published a new Gospell called Euangelium aeternum, & Spiritus sancti, which they say doth so farre excell the Gospell of Christ, as the Cernell surpasseth the shell, the Sunne, the Moone, & light, darkenes. The author whereof was one Cyrellus a Carmelite,","segments":[{"text":"Others of them haue published a new Gospell called Euangelium aeternum, & Spiritus sancti, which they say doth so farre excell the Gospell of Christ, as the Cernell surpasseth the shell, the Sunne, the Moone, & light, darkenes. The author whereof was one Cyrellus a Carmelite,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And lastly the Puritanes, and all the speculations of Brown, Barrow, Greene, Penrie, Marprelate, T.C.E.G.R.H. A.C. I.B. with the newe Sabbatarians, and their fancies.","segments":[{"text":"And lastly the Puritanes, and all the speculations of Brown, Barrow, Greene, Penrie, Marprelate, T.C.E.G.R.H. A.C. I.B. with the newe Sabbatarians, and their fancies.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":21,"title":"Of the authoritie of generall Councells","part":null,"questions":[],"paragraphs":["21.1"],"clauses":[],"items":[{"question":"","answer":"Generall Councells may not be gathered together without the commandement and will of Princes. And when they be gathered together (forasmunch as they be an assemblie of men, whereof all be not gouerned with the Spirit, and word of God) they may erre, and sometimes haue erred, euen in things pertaining vnto God: wherfore things ordained by them, as necessarie vnto saluation haue neither strength, nor authority, vnlesse it may be declared that they be taken out of holy Scriptures.","segments":[{"text":"Generall Councells may not be gathered together without the commandement and will of Princes. And when they be gathered together (forasmunch as they be an assemblie of men, whereof all be not gouerned with the Spirit, and word of God) they may erre, and sometimes haue erred, euen in things pertaining vnto God: wherfore things ordained by them, as necessarie vnto saluation haue neither strength, nor authority, vnlesse it may be declared that they be taken out of holy Scriptures.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Generall Councells may not be gathered together, but by the commandement, and will of Princes.","segments":[{"text":"1. Generall Councells may not be gathered together, but by the commandement, and will of Princes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Generall Councells may erre.","segments":[{"text":"2. Generall Councells may erre.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Generall Councells haue erred, euen in things pertaining vnto God.","segments":[{"text":"3. Generall Councells haue erred, euen in things pertaining vnto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. The things ordained by generall Councells, are so farre to be embraced, and beleeued, as they are consonant to Gods holy word.","segments":[{"text":"4. The things ordained by generall Councells, are so farre to be embraced, and beleeued, as they are consonant to Gods holy word.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Generall Councells may not be gathered together, but by the commandement, and will of Princes.","segments":[{"text":"1. Proposition. Generall Councells may not be gathered together, but by the commandement, and will of Princes.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Great is the power, and authoritie of Kings, and Princes by the word of God. For as the defense of Religion is committed vnto them: so must they see that all men doe their duties. That these things the better may be performed, they are, as iust occasion is offered, not as men vnder the power of others, to Simon, but as Supreame gouernours, within their own terretories, and dominions, to command all sorts of men to meete together, and that either to the implanting of the truth where it is not; or to the suppressing of sinne, errors, idolatrie, and superstition, where, or in whomsoeuer it doth arise, or is rooted. Such Councells were holden, both in the time of the Moisaicall gouernement, by the commandement of the most godly Kings, Dauid, Salomon, Asa, Ezekiah, and Iosiah, and since the Gospell hath bin receiued into kingdomes, and Commonweales, by Christian Princes, kings, and Emperours, who gathered Councells both Generall, as the Nicene was by Constantine the great, the Councell of Constantinople, by Theodosius the elder, the Counsell of Ephesus, by Theodosius the younger, the councell of Calcedon, by Marcian, & Nationall, and Prouinciall, so the Counsell at Frankford, Rhemes, Taron, Arelot, and Moguntia, by the will, and commandement of Charles the great, at Matison, by Gunthranus, at Paris, and Orleance, by the direction, and appointment of Childebert, were kept, and holden.","segments":[{"text":"Great is the power, and authoritie of Kings, and Princes by the word of God. For as the defense of Religion is committed vnto them: so must they see that all men doe their duties. That these things the better may be performed, they are, as iust occasion is offered, not as men vnder the power of others, to Simon, but as Supreame gouernours, within their own terretories, and dominions, to command all sorts of men to meete together, and that either to the implanting of the truth where it is not; or to the suppressing of sinne, errors, idolatrie, and superstition, where, or in whomsoeuer it doth arise, or is rooted. Such Councells were holden, both in the time of the Moisaicall gouernement, by the commandement of the most godly Kings, Dauid,","proofs":["1 Chronicles 13:1–2"],"refs":[{"printed":"1 Chronicles 13:1–2","osis":["1Chr.13.1-1Chr.13.2"]}],"note":"1. Chr. 13.i, 2."},{"text":"Salomon,","proofs":["1 Kings 8:1"],"refs":[{"printed":"1 Kings 8:1","osis":["1Kgs.8.1"]}],"note":null},{"text":"Asa,","proofs":["2 Chronicles 15:9"],"refs":[{"printed":"2 Chronicles 15:9","osis":["2Chr.15.9"]}],"note":null},{"text":"Ezekiah,","proofs":["2 Chronicles 29:4"],"refs":[{"printed":"2 Chronicles 29:4","osis":["2Chr.29.4"]}],"note":null},{"text":"and Iosiah,","proofs":["1 Chronicles 24:29"],"refs":[{"printed":"1 Chronicles 24:29","osis":["1Chr.24.29"]}],"note":null},{"text":"and since the Gospell hath bin receiued into kingdomes, and Commonweales, by Christian Princes, kings, and Emperours, who gathered Councells both Generall, as the Nicene was by Constantine the great,","proofs":[],"refs":[],"note":"Ruffin. l. 10. c. 1. Euseb. de vita Const. l. 3. c. 6."},{"text":"the Councell of Constantinople, by Theodosius the elder,","proofs":[],"refs":[],"note":"Theod. l. 5. c. 9"},{"text":"the Counsell of Ephesus, by Theodosius the younger,","proofs":[],"refs":[],"note":"Euagr. l. 1. c. 2."},{"text":"the councell of Calcedon, by Marcian,","proofs":[],"refs":[],"note":"Leo epist 43.53"},{"text":"& Nationall, and Prouinciall, so the Counsell at Frankford, Rhemes, Taron, Arelot, and Moguntia, by the will, and commandement of Charles the great,","proofs":[],"refs":[],"note":"Aventin. Carranza, summa Concil. Carion. lib. 3."},{"text":"at Matison, by Gunthranus,","proofs":[],"refs":[],"note":"Turon. l. 8. c. i0"},{"text":"at Paris, and Orleance, by the direction, and appointment of Childebert,","proofs":[],"refs":[],"note":"Magdeburg. eccles. hist. Cen. 6. cap. 9."},{"text":"were kept, and holden.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And neuer yet hath there bin a councell, either Generall, or nationall, or whatsoeuer (I only except the councells held by the Apostles, and Apostolicall men in a troublesome state, and time of the Church, there beeing then no Christian Princes, & Emperours to countenance the truth) either begun or ended, to the glorie of God, but it hath bin, I say not called onely, but confirmed also by some godly Emperour, King, or Queene. This in effect is granted by all reformed Churches.","segments":[{"text":"And neuer yet hath there bin a councell, either Generall, or nationall, or whatsoeuer (I only except the councells held by the Apostles, and Apostolicall men in a troublesome state, and time of the Church, there beeing then no Christian Princes, & Emperours to countenance the truth) either begun or ended, to the glorie of God, but it hath bin, I say not called onely, but confirmed also by some godly Emperour, King, or Queene. This in effect is granted by all reformed Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 26. & 2. c. 30. Bohem. c. 16. Belg. ar. 36. Saxon. ar. 23. Wittemb. c. 35. Suevica in perorat."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This assertion hath bin oppugned, and that diuersly both by the Papists, and Puritanes, For the Papists they say,","segments":[{"text":"This assertion hath bin oppugned, and that diuersly both by the Papists, and Puritanes, For the Papists they say,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Emperours, and kings be the Pope his Summoners, but of themselues are no absolute, and powerfull commanders, and callers of Councels.","segments":[{"text":"Emperours, and kings be the Pope his Summoners, but of themselues are no absolute, and powerfull commanders, and callers of Councels.","proofs":[],"refs":[],"note":"Harding. confut. par. 5. cap. 6. § 3."}],"items":[]},{"question":"","answer":"There ought no councel to be kept without the determinate consent of the Bishop of Rome.","segments":[{"text":"There ought no councel to be kept without the determinate consent of the Bishop of Rome.","proofs":[],"refs":[],"note":"Harding."}],"items":[]},{"question":"","answer":"No councell euer yet had firme, and lawful authority, which was not confirmed by the Bishop of Rome.","segments":[{"text":"No councell euer yet had firme, and lawful authority, which was not confirmed by the Bishop of Rome.","proofs":[],"refs":[],"note":"Duraeus cont. Whitak. l. 2. Cardil. in defe. Concil. Triden. disp. 1."}],"items":[]},{"question":"","answer":"The Popes of Rome, (and not Christian Princes) haue the authoritie, and power of making lawes ecclesiasticall, and of calling Councells.","segments":[{"text":"The Popes of Rome, (and not Christian Princes) haue the authoritie, and power of making lawes ecclesiasticall, and of calling Councells.","proofs":[],"refs":[],"note":"Test. Rhem. an. Matth. 16."}],"items":[]},{"question":"","answer":"And the Puritanes do thinke, that priuate persons without the leaue, or priuitie of Princes, may summon assemblies about Church causes at their pleasures, and consult about the publike affaires of the Church. Of this minde was Beza, and be the disciplinarians both of South, and North Brittaine.","segments":[{"text":"And the Puritanes do thinke, that priuate persons without the leaue, or priuitie of Princes, may summon assemblies about Church causes at their pleasures, and consult about the publike affaires of the Church. Of this minde was Beza,","proofs":[],"refs":[],"note":"Perplacet autem mihi quod de conuentu absque vlla principum, aut civitatum authoritate priuatim instituendo, scribis, Beza epist. 68. pag. 292."},{"text":"and be the disciplinarians both of South,","proofs":[],"refs":[],"note":"Witnesse their Classicall assemblies, at Commencements, Faires, &c. See Discipline groundes."},{"text":"and North Brittaine.","proofs":[],"refs":[],"note":"The approbation, or disallowance of a general Assembly, hath beene, and should be a matter, and cause spirituall, and alwaies cognosced, and iudged by the Church, as Iudges competent within this realme; say certaine Scottish Ministers in their letters vnto the Lords of the Kings priuie Councell in Scotland, which letter is printed in the said Lords declaration &c. published an. 1606. and printed by Rob. Barker."}],"items":[]},{"question":"","answer":"Others (aduersaries to both Puritanes and Papists) are of minde, that were the Pope a good man (as he is nothing lesse) he might, and hee being wicked, other good Bishops (though subiect vnto Kings, and Emperours) may summon Counsells at their discretions. An error of Seluererus.","segments":[{"text":"Others (aduersaries to both Puritanes and Papists) are of minde, that were the Pope a good man (as he is nothing lesse) he might, and hee being wicked, other good Bishops (though subiect vnto Kings, and Emperours) may summon Counsells at their discretions. An error of Seluererus.","proofs":[],"refs":[],"note":"Analyct▪ pag. 35."}],"items":[]},{"question":"","answer":"The Muscouites haue a fancie that since the seuenth generall Counsell that was, neither Prince, nor Pope, nor any other men els haue power to call a generall counsell.","segments":[{"text":"The Muscouites haue a fancie that since the seuenth generall Counsell that was, neither Prince, nor Pope, nor any other men els haue power to call a generall counsell.","proofs":[],"refs":[],"note":"Surius comment. an. 1501. pag. 30."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Generall coucells may erre.","segments":[{"text":"2. Proposition. Generall coucells may erre.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Generall Councells, consisting, first of men, who may erre, nothing more easily (for all the imaginations of mans heart are onely euill continually, euen from his youth, but God onely is true, and all men are,) yea, and euery man is a Liar.","segments":[{"text":"Generall Councells, consisting, first of men, who may erre, nothing more easily (for all the imaginations of mans heart are onely euill continually,","proofs":["Genesis 6:5"],"refs":[{"printed":"Genesis 6:5","osis":["Gen.6.5"]}],"note":null},{"text":"euen from his youth,","proofs":["Genesis 8:21"],"refs":[{"printed":"Genesis 8:21","osis":["Gen.8.21"]}],"note":null},{"text":"but God onely is true, and all men are,)","proofs":["Psalm 116:11"],"refs":[{"printed":"Psalm 116:11","osis":["Ps.116.11"]}],"note":null},{"text":"yea, and euery man is a Liar.","proofs":["Romans 3:4"],"refs":[{"printed":"Romans 3:4","osis":["Rom.3.4"]}],"note":null}],"items":[]},{"question":"","answer":"Next, of men differing in yeares, riches, learning, iudgement, calling and authoritie: whereby distractions of opinions often doe arise.","segments":[{"text":"Next, of men differing in yeares, riches, learning, iudgement, calling and authoritie: whereby distractions of opinions often doe arise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Thirdly of many mē, wherof the wicked be for nūber commonly the maior part, and the better in outward countenance of the world.","segments":[{"text":"Thirdly of many mē, wherof the wicked be for nūber commonly the maior part, and the better in outward countenance of the world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Lastly of men, not al, nor alwaies either gouerned with Gods holy Spirit, and word; or gathered together in the Name of Christ: none of sounde iudgement in Religion, do doubt but they may erre.","segments":[{"text":"Lastly of men, not al, nor alwaies either gouerned with Gods holy Spirit, and word; or gathered together in the Name of Christ: none of sounde iudgement in Religion, do doubt but they may erre.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"If Paphmitius had bin absent at Nice, that Councell had erred.","segments":[{"text":"If Paphmitius had bin absent at Nice, that Councell had erred.","proofs":[],"refs":[],"note":"Sozom. lib. 1. c. 33."}],"items":[]},{"question":"","answer":"If Hierome had bine away at Calcedon, that Councell had erred.","segments":[{"text":"If Hierome had bine away at Calcedon, that Councell had erred.","proofs":[],"refs":[],"note":"B. Iewel del. fol. 58."}],"items":[]},{"question":"","answer":"At any time (if some be beleeued) be the Pope of Rome not present at such meetings, either per se or per Legatum, by himselfe, or his Legate, no Councell but must erre.","segments":[{"text":"At any time (if some be beleeued) be the Pope of Rome not present at such meetings, either per se or per Legatum, by himselfe, or his Legate, no Councell but must erre.","proofs":[],"refs":[],"note":"Roffen. contra Luther."}],"items":[]},{"question":"","answer":"Therefore Councells may erre.","segments":[{"text":"Therefore Councells may erre.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That which one Counsell doth establish, another will disanull. They will not (wee must thinke) reuoke, that which is well decreed. Therefore councells may erre.","segments":[{"text":"That which one Counsell doth establish, another will disanull. They will not (wee must thinke) reuoke, that which is well decreed. Therefore councells may erre.","proofs":[],"refs":[],"note":"Test. Rhem. an. Joh. 16.13."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore erre doe the papists which say, that the holy Spirit is the director of all Councells, and","segments":[{"text":"Therefore erre doe the papists which say, that the holy Spirit is the director of all Councells, and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That councells cannot erre.","segments":[{"text":"That councells cannot erre.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Generall Councells haue erred, euen in things pertaining vnto God.","segments":[{"text":"3. Proposition. Generall Councells haue erred, euen in things pertaining vnto God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Councells both generall, and particular haue erred, and that in matters of Faith.","segments":[{"text":"Councells both generall, and particular haue erred, and that in matters of Faith.","proofs":[],"refs":[],"note":"Confess. Wittemb. cap. 33."}],"items":[]},{"question":"","answer":"For in the holy Scriptures wee finde, that it was ordained, If any man did confesse that Iesus was the Christ, hee should be excommunicate, which could not be but by a Councell.","segments":[{"text":"For in the holy Scriptures wee finde, that it was ordained, If any man did confesse that Iesus was the Christ, hee should be excommunicate,","proofs":["John 9:22","12:42"],"refs":[{"printed":"John 9:22","osis":["John.9.22"]},{"printed":"12:42","osis":["John.12.42"]}],"note":null},{"text":"which could not be but by a Councell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"A councell was gathered to suppresse Christ, and his doctrine.","segments":[{"text":"A councell was gathered to suppresse Christ, and his doctrine.","proofs":["John 12:47"],"refs":[{"printed":"John 12:47","osis":["John.12.47"]}],"note":null}],"items":[]},{"question":"","answer":"A councell consulted how they might take Iesus by subtilty, and kill him.","segments":[{"text":"A councell consulted how they might take Iesus by subtilty, and kill him.","proofs":["Matthew 26:3–4"],"refs":[{"printed":"Matthew 26:3–4","osis":["Matt.26.3-Matt.26.4"]}],"note":null}],"items":[]},{"question":"","answer":"A councell sought for false witnesse to put him to death.","segments":[{"text":"A councell sought for false witnesse to put him to death.","proofs":["Mark 14:53, 55"],"refs":[{"printed":"Mark 14:53, 55","osis":["Mark.14.53","Mark.14.55"]}],"note":null}],"items":[]},{"question":"","answer":"By a counsell Iesus was bound, led away, and deliuered vnto Pilate.","segments":[{"text":"By a counsell Iesus was bound, led away, and deliuered vnto Pilate.","proofs":["Mark 15:1"],"refs":[{"printed":"Mark 15:1","osis":["Mark.15.1"]}],"note":null}],"items":[]},{"question":"","answer":"A councell iudged our S. Christ to be both a deceiuer, and a blaphemer.","segments":[{"text":"A councell iudged our S. Christ to be both a deceiuer,","proofs":["Matthew 27:63"],"refs":[{"printed":"Matthew 27:63","osis":["Matt.27.63"]}],"note":null},{"text":"and a blaphemer.","proofs":["Luke 22:71"],"refs":[{"printed":"Luke 22:71","osis":["Luke.22.71"]}],"note":"Luke 21.71."}],"items":[]},{"question":"","answer":"A councell corrupted the Souldiers, and willed them to tell a Lie.","segments":[{"text":"A councell corrupted the Souldiers, and willed them to tell a Lie.","proofs":["Matthew 28:12–13"],"refs":[{"printed":"Matthew 28:12–13","osis":["Matt.28.12-Matt.28.13"]}],"note":null}],"items":[]},{"question":"","answer":"A counsell withstood Peter, and Iohn: and commanded them that in no wise they should speake, or teach in the name of Iesus.","segments":[{"text":"A counsell withstood Peter, and Iohn: and commanded them that in no wise they should speake, or teach in the name of Iesus.","proofs":["Acts 4:5–6, 18"],"refs":[{"printed":"Acts 4:5–6, 18","osis":["Acts.4.5-Acts.4.6","Acts.4.18"]}],"note":null}],"items":[]},{"question":"","answer":"A councell both caused the Apostles to be beaten, and commanded them also that they should not preach in the name of Iesus.","segments":[{"text":"A councell both caused the Apostles to be beaten, and commanded them also that they should not preach in the name of Iesus.","proofs":["Acts 5:40"],"refs":[{"printed":"Acts 5:40","osis":["Acts.5.40"]}],"note":null}],"items":[]},{"question":"","answer":"In auncient writings of credit, wee may read, how (contrarie to Gods word), by Councells, Arrianisme hath bin confirmed; as by the Councell at Ariminum.","segments":[{"text":"In auncient writings of credit, wee may read, how (contrarie to Gods word), by Councells, Arrianisme hath bin confirmed; as by the Councell at Ariminum.","proofs":[],"refs":[],"note":"D. Hieron. in vita Damasi Papae."}],"items":[]},{"question":"","answer":"By councells the traditions, and bookes of foolish men, haue bin made of equall authoririe with the word of God; as by the counsell of Trent.","segments":[{"text":"By councells the traditions, and bookes of foolish men, haue bin made of equall authoririe with the word of God; as by the counsell of Trent.","proofs":[],"refs":[],"note":"Ses. 4. decr. 1."}],"items":[]},{"question":"","answer":"By councells hath bin established both the adoration of images, as by the second councell of Nice; and the Inuocation of creatures, as by the Tridentine councell.","segments":[{"text":"By councells hath bin established both the adoration of images, as by the second councell of Nice; and the Inuocation of creatures, as by the Tridentine councell.","proofs":[],"refs":[],"note":"Brev. Rom. ex decr. S.S. Concil. Trid. restitut. & edit. a Pio 5."}],"items":[]},{"question":"","answer":"By councells the authority of princes hath bin empaired, & the Pope, and Clergie, advanced aboue all earthly Princes; as by the Councell of Lateran.","segments":[{"text":"By councells the authority of princes hath bin empaired, & the Pope, and Clergie, advanced aboue all earthly Princes; as by the Councell of Lateran.","proofs":[],"refs":[],"note":"Concil. Later. cap. 5. apud Innocent."}],"items":[]},{"question":"","answer":"The consideration of the premises, and the like, mooued S. Hilarie to call the Synode of Mediolane, The Synagogue of the malignant, and","segments":[{"text":"The consideration of the premises, and the like, mooued S. Hilarie to call the Synode of Mediolane, The Synagogue of the malignant,","proofs":[],"refs":[],"note":"Hilar. epist. ad Const. Imper."},{"text":"and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"S, Augustine to write vnto Maximinus: Neither ought I to obiect against thee the Synode of Nice; nor thou against mee the Synod of Ariminum, and","segments":[{"text":"S, Augustine to write vnto Maximinus: Neither ought I to obiect against thee the Synode of Nice; nor thou against mee the Synod of Ariminum,","proofs":[],"refs":[],"note":"D. Aug. contra Max. lib. 3."},{"text":"and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nazianzene openly to pronounce, that Hee neuer sawe any good end of a Councell, and","segments":[{"text":"Nazianzene openly to pronounce, that Hee neuer sawe any good end of a Councell,","proofs":[],"refs":[],"note":"Naz. ad Procop. epist. 42."},{"text":"and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The French king his Embassadour to say vnto the chapter of Trent, that scarsely any good at all, or very little, came by Councells vnto the state of Christendome, and","segments":[{"text":"The French king his Embassadour to say vnto the chapter of Trent, that scarsely any good at all, or very little, came by Councells vnto the state of Christendome,","proofs":[],"refs":[],"note":"Orat. Synod. Legat. regis Fan. an. 1562."},{"text":"and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Cornelius Bishop of Bitonto, to breake out into these words in the face of the Councell at Trent; I would that with one consent wee had not altogether declined from religion vnto superstition; from faith vnto infidelitie; from Christ vnto Antichrist; from God vnto Epicures.","segments":[{"text":"Cornelius Bishop of Bitonto, to breake out into these words in the face of the Councell at Trent; I would that with one consent wee had not altogether declined from religion vnto superstition; from faith vnto infidelitie; from Christ vnto Antichrist; from God vnto Epicures.","proofs":[],"refs":[],"note":"B. Iewels def. par. 1. fol. 39."}],"items":[]}]},{"question":"","answer":"Aduersaries vnto this truth.","segments":[{"text":"Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This notwithstanding the Papists doe continue in an opinion that councells cannot erre.","segments":[{"text":"This notwithstanding the Papists doe continue in an opinion that councells cannot erre.","proofs":[],"refs":[],"note":"Test. Rhem. an. Ioh. 16.13."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The things ordained hy generall Councells, are so farre to be embraced, and beleeued, as they are consonant to Gods holy word.","segments":[{"text":"4. Proposition. The things ordained hy generall Councells, are so farre to be embraced, and beleeued, as they are consonant to Gods holy word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Generall councells we simply condemne not: yet doe wee not ground our faith vpon any councell, but onely vpon the written word of God.","segments":[{"text":"Generall councells we simply condemne not: yet doe wee not ground our faith vpon any councell, but onely vpon the written word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God, we doe reuerendly embrace; but whatsoeuer is contrarie vnto, or besides the will of God, reuealed in the holy scriptures, wee doe carefully auoid.","segments":[{"text":"Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God, we doe reuerendly embrace; but whatsoeuer is contrarie vnto, or besides the will of God, reuealed in the holy scriptures, wee doe carefully auoid.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And so are wee commaunded to doe euen by God himselfe.","segments":[{"text":"And so are wee commaunded to doe euen by God himselfe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto; nor take ought therefrom.","segments":[{"text":"Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto; nor take ought therefrom.","proofs":["Deuteronomy 12:32"],"refs":[{"printed":"Deuteronomy 12:32","osis":["Deut.12.32"]}],"note":null}],"items":[]},{"question":"","answer":"Walke ye not in the, ordinances of your fathers; neither obserue their manners &c. I am the Lord your God: walke in my statutes, and keepe my iudgements, and doe them.","segments":[{"text":"Walke ye not in the, ordinances of your fathers; neither obserue their manners &c. I am the Lord your God: walke in my statutes, and keepe my iudgements, and doe them.","proofs":["Ezekiel 20:18–19"],"refs":[{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]}],"note":null}],"items":[]},{"question":"","answer":"Though that wee or an Angell from heauen preach vnto you otherwise, then that which wee haue preached vnto you, let him be accursed. As wee said before, so say I now againe, If any man preach vnto you otherwise, then that yee haue receiued, let him be accursed.","segments":[{"text":"Though that wee or an Angell from heauen preach vnto you otherwise, then that which wee haue preached vnto you, let him be accursed. As wee said before, so say I now againe, If any man preach vnto you otherwise, then that yee haue receiued, let him be accursed.","proofs":["Galatians 1:8–9"],"refs":[{"printed":"Galatians 1:8–9","osis":["Gal.1.8-Gal.1.9"]}],"note":null}],"items":[]},{"question":"","answer":"And so thinke the Churches reformed with vs.","segments":[{"text":"And so thinke the Churches reformed with vs.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 18. Bohem. c. 1. Gal. ar. 5. Belg. ar. 7. Wittem. c. 33."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Contrarie hereunto are the opinions of the Papists. For of them","segments":[{"text":"Contrarie hereunto are the opinions of the Papists. For of them","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some doe thinke, that the decrees of Councells doe binde all nations; as Pope Hormisda decreed they should.","segments":[{"text":"Some doe thinke, that the decrees of Councells doe binde all nations; as Pope Hormisda decreed they should.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some, as Pope Gregory the great, supposed that some coūsells, and namely the councell of Nice, of Constanstinople, Ephesus, and Chalcedon, some, as Campian, thought that all councells were of equall authoritie with the word of God.","segments":[{"text":"Some, as Pope Gregory the great, supposed that some coūsells, and namely the councell of Nice, of Constanstinople, Ephesus, and Chalcedon,","proofs":[],"refs":[],"note":"Greg. •. l. 1. epist. 24. & l. 2. epist. 49."},{"text":"some, as Campian,","proofs":[],"refs":[],"note":"Campian. rat. 4."},{"text":"thought that all councells were of equall authoritie with the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others, as the Guisiā faction in Frāce, be resolued in matters of religion to follow the footesteps of their ancestors, though (Gods word, and) a thousand councells decree to the contrary.","segments":[{"text":"Others, as the Guisiā faction in Frāce, be resolued in matters of religion to follow the footesteps of their ancestors, though (Gods word, and) a thousand councells decree to the contrary.","proofs":[],"refs":[],"note":"Calvin. epist. Bulling. fol. 231."}],"items":[]}]}]}],"text":null},{"number":22,"title":"Of Purgatorie","part":null,"questions":[],"paragraphs":["22.1"],"clauses":[],"items":[{"question":"","answer":"The Romish doctrine concerning Purgatorie, Pardons, worshipping, and adoration as well of images, as of Reliques: and also Inuocation of Saints, is a fond thing, vainely inuented, and grounded vpon no warrantie of Scripture, but rather repugnant to the word of God.","segments":[{"text":"The Romish doctrine concerning Purgatorie, Pardons, worshipping, and adoration as well of images, as of Reliques: and also Inuocation of Saints, is a fond thing, vainely inuented, and grounded vpon no warrantie of Scripture, but rather repugnant to the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Romish doctrine concerning 1. Purgatorie.","segments":[{"text":"The Romish doctrine concerning 1. Purgatorie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Pardons.","segments":[{"text":"2. Pardons.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Worshipping, and adoration of Images.","segments":[{"text":"3. Worshipping, and adoration of Images.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Reliques.","segments":[{"text":"4. Reliques.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. Inuocation of Saintes, is a fond thing, and not warranted by the holy Scripture, nor consonant, but contrarie vnto the same.","segments":[{"text":"5. Inuocation of Saintes, is a fond thing, and not warranted by the holy Scripture, nor consonant, but contrarie vnto the same.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The Romish doctrine concerning Purgatorie, is fond, and not warranted by the holy Scripture, nor consonant, but contrary vnto the same.","segments":[{"text":"1. Proposition. The Romish doctrine concerning Purgatorie, is fond, and not warranted by the holy Scripture, nor consonant, but contrary vnto the same.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"It is granted as well by the Romish, or false, as by the true Church, that none vncleane thing can enter into the kingdome of God. And because all men either haue bin, or be still vncleane, therefore they must be purged from sinne.","segments":[{"text":"It is granted as well by the Romish, or false, as by the true Church, that none vncleane thing can enter into the kingdome of God. And because all men either haue bin, or be still vncleane, therefore they must be purged from sinne.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"But in the manner of purging them who are vnpure, they doe greatly differ. For the true church, looking into the word of God, doth finde that wee are sanctified, or made cleane in diuers respects, diuersly, as by Baptisme, by the word preached, by the blood of Christ, and by the spirit of God, and that in this life, and not in the other world.","segments":[{"text":"But in the manner of purging them who are vnpure, they doe greatly differ. For the true church, looking into the word of God, doth finde that wee are sanctified, or made cleane in diuers respects, diuersly, as by Baptisme,","proofs":["Ephesians 5:25–26"],"refs":[{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]}],"note":"Christ loued the Church, and gaue himselfe for it, that he might sanctifie it, and clense it by the washing of water thorough the word. Eph. 5.25, 26."},{"text":"by the word preached,","proofs":["John 15:3"],"refs":[{"printed":"John 15:3","osis":["John.15.3"]}],"note":"Now are ye cleane thorough the word that I haue spoken vnto you. Ioh. 15.3."},{"text":"by the blood of Christ,","proofs":["1 John 1:7"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":"The blood of Iesus Christ his Sonne clenseth vs frō all sinne. 1. Ioh. 1.7."},{"text":"and by the spirit of God,","proofs":["1 Corinthians 6:11"],"refs":[{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":"Ye are washed, ye are sanctified, ye are iustified in the name of the Lord Iesus, & by the Spirit of our God. 1. Cor. 6.11."},{"text":"and that in this life, and not in the other world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For in the sacred scripture there is mention but onely of two waies, one leading vnto destruction, the other bringing vnto life, of two sorts of men, whereof some beleeue, and they are saued; some beleeue not, and they are damned, and of two States, one blessed, where Lazarus is; the other cursed, where Diues doth abide. A third way, or sort, or state cannot be founde in the word of God.","segments":[{"text":"For in the sacred scripture there is mention but onely of two waies, one leading vnto destruction, the other bringing vnto life,","proofs":["Matthew 7:13–14"],"refs":[{"printed":"Matthew 7:13–14","osis":["Matt.7.13-Matt.7.14"]}],"note":null},{"text":"of two sorts of men, whereof some beleeue, and they are saued; some beleeue not, and they are damned,","proofs":["Matthew 16:16","John 3:18"],"refs":[{"printed":"Matthew 16:16","osis":["Matt.16.16"]},{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"and of two States, one blessed, where Lazarus is; the other cursed, where Diues doth abide.","proofs":["Luke 16"],"refs":[{"printed":"Luke 16","osis":["Luke.16"]}],"note":null},{"text":"A third way, or sort, or state cannot be founde in the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches, and neither is, nor will be acknowledged by any of Gods reformed Churches in this world, as their Confessions do testifie.","segments":[{"text":"And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches,","proofs":[],"refs":[],"note":"Alphons. de haeres. lib. 8. de Indulgentiis. Polydor. de Inventor. lib. 8. cap. 1."},{"text":"and neither is, nor will be acknowledged by any of Gods reformed Churches in this world, as their Confessions do testifie.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 26. Gal. ar. 24. Saxon. ar. 11. August. ar. 11. Wittemb. cap. 25."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Erroneous therefore, and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes, the Montanists who thought there was a purging of soules after this life, and of the newe, and renued Heretikes, the Papists. For","segments":[{"text":"Erroneous therefore, and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes, the Montanists who thought there was a purging of soules after this life,","proofs":[],"refs":[],"note":"Tertul. de cor. militis: & De Anima, in fine."},{"text":"and of the newe, and renued Heretikes, the Papists. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They thinke it to be vnsound doctrine, and not sufferable in any booke, for Christians to diliuer, that it is vnpossible for godly, and faithfull men or women to be punished after they be dead. Therefore deleatur say they: Blot out such doctrine.","segments":[{"text":"They thinke it to be vnsound doctrine, and not sufferable in any booke, for Christians to diliuer, that it is vnpossible for godly, and faithfull men or women to be punished after they be dead. Therefore deleatur say they: Blot out such doctrine.","proofs":[],"refs":[],"note":"Puniripios post mortem impossibile: deleatur, Jndex expurg. p. 26."}],"items":[]},{"question":"","answer":"They teach by their Catechismes, that to doubt whether there is a Purgatorie, or no, is a breach of the first commandement.","segments":[{"text":"They teach by their Catechismes, that to doubt whether there is a Purgatorie, or no, is a breach of the first commandement.","proofs":[],"refs":[],"note":"Vaux catech. chap. 3."}],"items":[]},{"question":"","answer":"Thus doe they pray for the soules of the faithfull (as they fancie) boyling in the torments of purgatorie. Auete, omnes animae fideles, quarum corpora hîc, & vbique conquiescunt in puluere: Dominus Iesus Christus, qui vos, & nos redemit suo pretiosissimo sanguine, dignetur vos à poenis liberare, &c. that is, All haile, all faithfull soules, whose bodies doe here, and euery where rest in the dust: The Lord Iesus Christ, who hath redeemed both you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, &c.","segments":[{"text":"Thus doe they pray for the soules of the faithfull (as they fancie) boyling in the torments of purgatorie. Auete, omnes animae fideles, quarum corpora hîc, & vbique conquiescunt in puluere: Dominus Iesus Christus, qui vos, & nos redemit suo pretiosissimo sanguine, dignetur vos à poenis liberare, &c. that is, All haile, all faithfull soules, whose bodies doe here, and euery where rest in the dust: The Lord Iesus Christ, who hath redeemed both you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, &c.","proofs":[],"refs":[],"note":"Horae B. Virg. Mariae secundum vsum Sar."}],"items":[]},{"question":"","answer":"They haue ratified the doctrine of purging soules after this life in the Councell of Trent.","segments":[{"text":"They haue ratified the doctrine of purging soules after this life in the Councell of Trent.","proofs":[],"refs":[],"note":"Concil. Trid. decr. de Purg. Ses. 25. & ses. 6. can. 30."}],"items":[]},{"question":"","answer":"It is further to be noted, how the same Papists, sliding back from the truth of God, haue fallen into many noisome, and diuers opinions in the matter of Purgatorie, agreeing among themselues,","segments":[{"text":"It is further to be noted, how the same Papists, sliding back from the truth of God, haue fallen into many noisome, and diuers opinions in the matter of Purgatorie, agreeing among themselues,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Neither about the place, where purgatorie should be, some placing the same in the bottome of the sea: some neere vnto the mount Hecla in Ireland; some vpon the mount Etna in Sicil, others in the Centre of the earth, others, in Hell, whereof they make fower roomes, the first of the damned: the second of Infants dying vnbaptized; the third, Purgatorie; the fourth Limbus patrum, whereinto Christ descended, and others in a mind tossed, and troubled betwixt hope and feare.","segments":[{"text":"Neither about the place, where purgatorie should be, some placing the same in the bottome of the sea:","proofs":[],"refs":[],"note":"Eckius in Enchirid."},{"text":"some neere vnto the mount Hecla in Ireland; some vpon the mount Etna in Sicil,","proofs":[],"refs":[],"note":"Bernard de Buslis Rosar. par. 3. ser. 2."},{"text":"others in the Centre of the earth,","proofs":[],"refs":[],"note":"Spec. peregr. quaest. dec. 1. c. 3. q. 5."},{"text":"others, in Hell, whereof they make fower roomes, the first of the damned: the second of Infants dying vnbaptized; the third, Purgatorie; the fourth Limbus patrum, whereinto Christ descended,","proofs":[],"refs":[],"note":"Position. Ing. de Purgat."},{"text":"and others in a mind tossed, and troubled betwixt hope and feare.","proofs":[],"refs":[],"note":"Lorich. instit. Cathol. de 12. Fidei art."}],"items":[]},{"question":"","answer":"Neither about the Tormentors there, who are thought of some to be holy Angells, of others to be very deuills.","segments":[{"text":"Neither about the Tormentors there, who are thought of some to be holy Angells,","proofs":[],"refs":[],"note":"Albertus, & Roffensis."},{"text":"of others to be very deuills.","proofs":[],"refs":[],"note":"S. Th. More."}],"items":[]},{"question":"","answer":"Neither about the torments. For some dreame how they are tormented there with fire onely, as Sir Thomas More; some with water and fire, as Roffensis; and some neither with fire, nor water, but with troublesome affections of Hope, and Feare, as Lorichius.","segments":[{"text":"Neither about the torments. For some dreame how they are tormented there with fire onely, as Sir Thomas More; some with water and fire, as Roffensis; and some neither with fire, nor water, but with troublesome affections of Hope, and Feare, as Lorichius.","proofs":[],"refs":[],"note":"Instit. cathol. vt supra."}],"items":[]},{"question":"","answer":"Neither about the causes of Purgatorie torments: because that some doe thinke that onely veniall sinnes, others, that veniall, and mortall sinnes too, for which in this life men haue donn no penance, are there purged.","segments":[{"text":"Neither about the causes of Purgatorie torments: because that some doe thinke that onely veniall sinnes,","proofs":[],"refs":[],"note":"Greg. dial. l. 4. cap. 39. Spec. peregr. quaest. dec. 1. c. 3. q. 4."},{"text":"others, that veniall, and mortall sinnes too,","proofs":[],"refs":[],"note":"Eckius, posit. 6"},{"text":"for which in this life men haue donn no penance, are there purged.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor about the time, which they that be tormented, shal abide in Purgatorie. For some haue giuen out how the poore soules there be continually in torments, till the day of Iudgement, as Dionis. Carthusianus: others as Durandus, doe thinke they haue rest sometimes, as vpon Sundaies, and holy daies, others are of minde, that in time they shallbe set free & at libertie, because their punishment is but temporarie, and others that at any time they may be deliuered, if either their friends will buy out their paines; or the preists will pray or say any Masse for them; or the Pope will but say the word.","segments":[{"text":"Nor about the time, which they that be tormented, shal abide in Purgatorie. For some haue giuen out how the poore soules there be continually in torments, till the day of Iudgement, as Dionis. Carthusianus:","proofs":[],"refs":[],"note":"De 4. Hom. noviss."},{"text":"others as Durandus,","proofs":[],"refs":[],"note":"De officio mort. l. 7."},{"text":"doe thinke they haue rest sometimes, as vpon Sundaies, and holy daies, others are of minde, that in time they shallbe set free & at libertie, because their punishment is but temporarie,","proofs":[],"refs":[],"note":"Spec. pereg. quaest. vt suprà quaest. 5."},{"text":"and others that at any time they may be deliuered, if either their friends will buy out their paines; or the preists will pray or say any Masse for them; or the Pope will but say the word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Nor finally about the state of soules in purgatorie. For","segments":[{"text":"Nor finally about the state of soules in purgatorie. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie, and blessed condition then any men that liue in this world, and yet say the same Rhemists that purgatorie fire passeth all the paines of this life.","segments":[{"text":"Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie, and blessed condition then any men that liue in this world,","proofs":[],"refs":[],"note":"Test. Rhem. an. Apoc. 14 13."},{"text":"and yet say the same Rhemists that purgatorie fire passeth all the paines of this life.","proofs":[],"refs":[],"note":"Ibid. an. marg. p. 431."}],"items":[]},{"question":"","answer":"Thomas Aquinas holdeth how the paines of hel fire, and of purgatorie are all one, and in nothing differ, but that the one is but temporall, and the other not so. And others, put in choise either to tarrie in Purgatorie one day, or to endure the miseries of this world an 100. yeares, haue chosen to suffer the troubles of this life an hundred yeares together, rather then to abide the paines of purgatorie but on short winters day.","segments":[{"text":"Thomas Aquinas holdeth how the paines of hel fire, and of purgatorie are all one, and in nothing differ, but that the one is but temporall, and the other not so. And others, put in choise either to tarrie in Purgatorie one day, or to endure the miseries of this world an 100. yeares, haue chosen to suffer the troubles of this life an hundred yeares together, rather then to abide the paines of purgatorie but on short winters day.","proofs":[],"refs":[],"note":"Cap. Quid, in aliud. dist. 25."}],"items":[]},{"question":"","answer":"Therefore in this contrarietie of opinions some of them, the Papists themselues cannot denie, must be; wee say all of them are fond, and contrary to the word of God.","segments":[{"text":"Therefore in this contrarietie of opinions some of them, the Papists themselues cannot denie, must be; wee say all of them are fond, and contrary to the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Besides they nourish most cursed, and damnable errors, as","segments":[{"text":"Besides they nourish most cursed, and damnable errors, as","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That all the soules of the faithfull, separated from their bodies, are not at rest.","segments":[{"text":"That all the soules of the faithfull, separated from their bodies, are not at rest.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That all sinnes in their owne nature, be not mortall, or deadly, and that some deserue not euerlasting torments. They are purged in purgatory.","segments":[{"text":"That all sinnes in their owne nature, be not mortall, or deadly, and that some deserue not euerlasting torments. They are purged in purgatory.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That one sinful man may saue, and satisfie the wrath of God for another, and that easily by praying, saying, or doing some thing for them.","segments":[{"text":"That one sinful man may saue, and satisfie the wrath of God for another, and that easily by praying, saying, or doing some thing for them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That, if friends in this word will doe nothing for the poore soule in purgatorie paines: yet may the said soules come at length vnto happines, by abyding their deserued torments vntill the last howre, or day of iudgement, in Purgatorie.","segments":[{"text":"That, if friends in this word will doe nothing for the poore soule in purgatorie paines: yet may the said soules come at length vnto happines, by abyding their deserued torments vntill the last howre, or day of iudgement, in Purgatorie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Finally, that the Pope is God, in that he can at his pleasure, discharge guiltie soules both from the guilt of sinne; and from the punishments due for the same.","segments":[{"text":"Finally, that the Pope is God, in that he can at his pleasure, discharge guiltie soules both from the guilt of sinne; and from the punishments due for the same.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The Romish doctrine concerning pardons, is fond, and not warranted by the holy Scripture, nor consonant, but contrary vnto the same.","segments":[{"text":"2. Proposition. The Romish doctrine concerning pardons, is fond, and not warranted by the holy Scripture, nor consonant, but contrary vnto the same.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Such hath bin the exceeding mercie, and loue of God towards mankind, that as hee hath purged vs from all guiltines of sinne by the blood: so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For","segments":[{"text":"Such hath bin the exceeding mercie, and loue of God towards mankind, that as hee hath purged vs from all guiltines of sinne by the blood: so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"There is saluation in none other. For among men there is giuen none other name vnder heauen, whereby they must be saued.","segments":[{"text":"There is saluation in none other. For among men there is giuen none other name vnder heauen, whereby they must be saued.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]},{"question":"","answer":"Through his name all that beleeue shall receiue remission of sinnes.","segments":[{"text":"Through his name all that beleeue shall receiue remission of sinnes.","proofs":["Acts 10:43"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]},{"question":"","answer":"Hee hath purchased the Church by his owne blood.","segments":[{"text":"Hee hath purchased the Church by his owne blood.","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null}],"items":[]},{"question":"","answer":"With his stripes wee are healed.","segments":[{"text":"With his stripes wee are healed.","proofs":["Isaiah 53:5"],"refs":[{"printed":"Isaiah 53:5","osis":["Isa.53.5"]}],"note":null}],"items":[]},{"question":"","answer":"Hee that beleeueth in him shall neither be condemned, nor ashamed.","segments":[{"text":"Hee that beleeueth in him shall neither be condemned,","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"nor ashamed.","proofs":["Romans 10:11"],"refs":[{"printed":"Romans 10:11","osis":["Rom.10.11"]}],"note":null}],"items":[]},{"question":"","answer":"Therefore: Come vnto mee all yee that are wearie, and laden, and I will ease you, &c. and yee shall finde rest for your soules: saith our Sauiour Christ.","segments":[{"text":"Therefore: Come vnto mee all yee that are wearie, and laden, and I will ease you, &c. and yee shall finde rest for your soules: saith our Sauiour Christ.","proofs":["Matthew 11:28, 26"],"refs":[{"printed":"Matthew 11:28, 26","osis":["Matt.11.28","Matt.11.26"]}],"note":null}],"items":[]},{"question":"","answer":"If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue with thine heart that God raised him from the dead, thou shalt be saued, saith S. Paul.","segments":[{"text":"If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue with thine heart that God raised him from the dead, thou shalt be saued, saith S. Paul.","proofs":["Romans 10:9"],"refs":[{"printed":"Romans 10:9","osis":["Rom.10.9"]}],"note":null}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This beeing the doctrine euen of God himselfe, wee may euidently perceiue, how not onely vain, but besides; not onely besides, but against the word of God, the Romish doctrine concerning pardons is, For that doth teach vs.","segments":[{"text":"This beeing the doctrine euen of God himselfe,","proofs":[],"refs":[],"note":"whereof see more Art. 2. pr. 4. ar. 11. pr. 1. ar. 22. pr. 1."},{"text":"wee may euidently perceiue, how not onely vain, but besides; not onely besides, but against the word of God, the Romish doctrine concerning pardons is, For that doth teach vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. To seeke saluation not at God alone, but at the hands of sinfull men. For would wee haue a pardon for the sinnes of 40. daies? A Bishop may giue it, For the sinnes of 100. daies? A Cardinall may grant. For all our sinnes committed, or to be cōmitted? From the pope wee may haue it. Hence be his pardons if you respect time, for 40.50.100.1000.10000.50000. &c. yeares; if offenses, Homicide, Parcide, Periurie, Sodomitrie, Treason and what not, &c.","segments":[{"text":"1. To seeke saluation not at God alone, but at the hands of sinfull men. For would wee haue a pardon for the sinnes of 40. daies? A Bishop may giue it, For the sinnes of 100. daies? A Cardinall may grant. For all our sinnes committed, or to be cōmitted? From the pope wee may haue it. Hence be his pardons if you respect time, for 40.50.100.1000.10000.50000. &c. yeares; if offenses, Homicide, Parcide, Periurie, Sodomitrie, Treason and what not,","proofs":[],"refs":[],"note":"vide Taxam poenit."},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. That wee may be our owne Sauiours. So did that of Purgatorie.","segments":[{"text":"2. That wee may be our owne Sauiours. So did that of Purgatorie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. How the pretious blood of Christ was shed in vaine. For corruptible gold, and siluer, with our owne deedes, & workes, may and will saue vs, if we will.","segments":[{"text":"3. How the pretious blood of Christ was shed in vaine. For corruptible gold, and siluer, with our owne deedes, & workes, may and will saue vs, if we will.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. That repentance is not of necessity vnto the saluation of man. For without the same a popish pardon may saue. But without either a Pardon from the Pope, or such like, or Absolution of a Priest, there is no saluation, by the doctrine of the Church of Rome.","segments":[{"text":"4. That repentance is not of necessity vnto the saluation of man. For without the same a popish pardon may saue. But without either a Pardon from the Pope, or such like, or Absolution of a Priest, there is no saluation, by the doctrine of the Church of Rome.","proofs":[],"refs":[],"note":"Sec ar. 25. pr. 6."}],"items":[]}]},{"question":"","answer":"A further manifestation of the vanitie, and impieties of the Romish pardons, from a booke of the Papists, intituled, Horae beatissimae virginis Mariae, secundum vsum Sarum.","segments":[{"text":"A further manifestation of the vanitie, and impieties of the Romish pardons, from a booke of the Papists, intituled, Horae beatissimae virginis Mariae, secundum vsum Sarum.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Quicunque in statu gratiae existens, dixerit deuotè septem orationes sequentes cum septem Pater noster, & totidem Aue Maria, ante imaginem pietatis, merebitur 56 millia annorum Indulgentiarum.","segments":[{"text":"Quicunque in statu gratiae existens, dixerit deuotè septem orationes sequentes cum septem Pater noster, & totidem Aue Maria, ante imaginem pietatis, merebitur 56 millia annorum Indulgentiarum.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Iohannes Papa 12. concessit omnibus dicentibus orationem sequētem, transeundo per caemiterium, tot annos indulgentiarum, quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij.","segments":[{"text":"Iohannes Papa 12. concessit omnibus dicentibus orationem sequētem, transeundo per caemiterium, tot annos indulgentiarum, quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Oratio pro defunctis.","segments":[{"text":"Oratio pro defunctis.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Auete omnes animae fideles quarum corpora hic, & vbique requiescunt in puluere. Dominus Iesus Christus, qui vos & nos redemit suo pretiosissimo sanguine, dignetur vos à paenis liberare, & inter choros suorum sanctorum angelorum collocare, ibique nostri memores suppliciter exorare, vt vobis associemur & vobiscum in coelis coronemur.","segments":[{"text":"Auete omnes animae fideles quarum corpora hic, & vbique requiescunt in puluere. Dominus Iesus Christus, qui vos & nos redemit suo pretiosissimo sanguine, dignetur vos à paenis liberare, & inter choros suorum sanctorum angelorum collocare, ibique nostri memores suppliciter exorare, vt vobis associemur & vobiscum in coelis coronemur.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Innocentius Papa 2. concessit cuilibet qui hanc orationē sequentem deuotè dixerit 4000. millia annorum indulgentiarum. Aue vulnus lateris nostri saluatoris, &c.","segments":[{"text":"Innocentius Papa 2. concessit cuilibet qui hanc orationē sequentem deuotè dixerit 4000. millia annorum indulgentiarum. Aue vulnus lateris nostri saluatoris, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum, & 20000. millia dierum, venialium, à Domino Iohanne papa 22. concessarum, vt in Autidatorio animae habetur.","segments":[{"text":"Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum, & 20000. millia dierum, venialium, à Domino Iohanne papa 22. concessarum, vt in Autidatorio animae habetur.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Quicunque orationem sequentem deuotè dixcerit, premerebitur 11000. annorum indulgentiarum &c. Aue Domina sancta Maria, mater dei, regina coeli, porta paridisi, Domina mundi, lux sempiterna, imperatrix inferni, &c. Ora pro me Iesum Christum dilectum filium tuum, & libera me ab omnibus malis, ora pro peccatis meis. Amen.","segments":[{"text":"Quicunque orationem sequentem deuotè dixcerit, premerebitur 11000. annorum indulgentiarum &c. Aue Domina sancta Maria, mater dei, regina coeli, porta paridisi, Domina mundi, lux sempiterna, imperatrix inferni, &c. Ora pro me Iesum Christum dilectum filium tuum, & libera me ab omnibus malis, ora pro peccatis meis. Amen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whosoeuer being in the state of grace, shall deuoutly say the seuen prayers ensuing, with seauen Our Fathers, and as many Haile Maries, afore the image of Pietie, shall thereby merit 56. thousand yeares of Pardons.","segments":[{"text":"Whosoeuer being in the state of grace, shall deuoutly say the seuen prayers ensuing, with seauen Our Fathers, and as many Haile Maries, afore the image of Pietie, shall thereby merit 56. thousand yeares of Pardons.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Pope Iohn the 12. hath granted to all persons, which going through the churchyard, doe say the prayer following, so many yeeares of pardons, as there haue bin bodies buried, since it was a Churchyard.","segments":[{"text":"Pope Iohn the 12. hath granted to all persons, which going through the churchyard, doe say the prayer following, so many yeeares of pardons, as there haue bin bodies buried, since it was a Churchyard.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The prayer for the dead.","segments":[{"text":"The prayer for the dead.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Haile all faithfull soules, whose bodies here, and euery where doe rest in the dust. The Lord Iesus who hath redeemed you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, and to place you in the companie of his holy Angells, and there beeing mindefull of vs meekely to pray, that wee may both be ioyned vnto you, and crowned with you in the heauens.","segments":[{"text":"Haile all faithfull soules, whose bodies here, and euery where doe rest in the dust. The Lord Iesus who hath redeemed you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, and to place you in the companie of his holy Angells, and there beeing mindefull of vs meekely to pray, that wee may both be ioyned vnto you, and crowned with you in the heauens.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Pope Innocent the 2. hath granted to euery one which deuoutly shall say this prayer following 4000. yeares of pardons: Haile wound of our Sauiours side, &c.","segments":[{"text":"Pope Innocent the 2. hath granted to euery one which deuoutly shall say this prayer following 4000. yeares of pardons: Haile wound of our Sauiours side, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes, and 20000. daies, of veniall, (offenses) granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule","segments":[{"text":"Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes, and 20000. daies, of veniall, (offenses) granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Whosoeuer deuotly wil say the praier following, shal merit (thereby) 11000. yeares of pardons, Haile Lady saint Mary, mother of God, Queene of heauen, the Gate of paradise, the Lady of the world, the Light eternall, the Empresse of hell, &c. Pray vnto thy belooued sonne Iesus Christ for mee, and deliuer mee from all euils, pray for my sinnes. Amen.","segments":[{"text":"Whosoeuer deuotly wil say the praier following, shal merit (thereby) 11000. yeares of pardons, Haile Lady saint Mary, mother of God, Queene of heauen, the Gate of paradise, the Lady of the world, the Light eternall, the Empresse of hell, &c. Pray vnto thy belooued sonne Iesus Christ for mee, and deliuer mee from all euils, pray for my sinnes. Amen.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The Romish doctrine concerning Images, is fonde, and not warranted by the holy Scriptures, nor consonant, but contrarie vnto the same.","segments":[{"text":"3. Proposition. The Romish doctrine concerning Images, is fonde, and not warranted by the holy Scriptures, nor consonant, but contrarie vnto the same.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Images are such an abomination to the Lord, as to make them among all men odious, he describeth the vanitie of them by his Prophets, as that, they are the doctrine of vanitie, The worke of Errors, the teachers of lies, siluer and gold, the worke of mens hands, Vanitie: they haue a mouth, and speake not; eies, and see not; eares, and heare not: hands, and touch not; feete, and walke not.","segments":[{"text":"Images are such an abomination to the Lord, as to make them among all men odious, he describeth the vanitie of them by his Prophets, as that, they are the doctrine of vanitie, The worke of Errors,","proofs":["Jeremiah 10:15"],"refs":[{"printed":"Jeremiah 10:15","osis":["Jer.10.15"]}],"note":null},{"text":"the teachers of lies,","proofs":["Habakkuk 2:18"],"refs":[{"printed":"Habakkuk 2:18","osis":["Hab.2.18"]}],"note":null},{"text":"siluer and gold, the worke of mens hands,","proofs":["Psalm 135:15"],"refs":[{"printed":"Psalm 135:15","osis":["Ps.135.15"]}],"note":"Psal. 135.25."},{"text":"Vanitie:","proofs":["Isaiah 44:10"],"refs":[{"printed":"Isaiah 44:10","osis":["Isa.44.10"]}],"note":null},{"text":"they haue a mouth, and speake not; eies, and see not; eares, and heare not:","proofs":["Psalm 135:16"],"refs":[{"printed":"Psalm 135:16","osis":["Ps.135.16"]}],"note":null},{"text":"hands, and touch not; feete, and walke not.","proofs":["Psalm 115:7"],"refs":[{"printed":"Psalm 115:7","osis":["Ps.115.7"]}],"note":null}],"items":[]},{"question":"","answer":"2. Hee giueth a strait commandement, Not to bow downe to them, nor worship them: nor to make them, to flie from them, yea to destroy both the images themselues; the Idolaters, and the Enticers vnto Idolattie.","segments":[{"text":"2. Hee giueth a strait commandement, Not to bow downe to them, nor worship them:","proofs":["Exodus 20:5","1 Corinthians 10:7, 14"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"1 Corinthians 10:7, 14","osis":["1Cor.10.7","1Cor.10.14"]}],"note":null},{"text":"nor to make them,","proofs":["Exodus 20:5","Deuteronomy 4:15"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]}],"note":null},{"text":"to flie from them,","proofs":["1 John 5:21","1 Corinthians 10:14"],"refs":[{"printed":"1 John 5:21","osis":["1John.5.21"]},{"printed":"1 Corinthians 10:14","osis":["1Cor.10.14"]}],"note":null},{"text":"yea to destroy both the images themselues;","proofs":["Deuteronomy 7:5","12:2–3"],"refs":[{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"12:2–3","osis":["Deut.12.2-Deut.12.3"]}],"note":null},{"text":"the Idolaters,","proofs":["Deuteronomy 17:2–3"],"refs":[{"printed":"Deuteronomy 17:2–3","osis":["Deut.17.2-Deut.17.3"]}],"note":null},{"text":"and the Enticers vnto Idolattie.","proofs":["Deuteronomy 13:5"],"refs":[{"printed":"Deuteronomy 13:5","osis":["Deut.13.5"]}],"note":null}],"items":[]},{"question":"","answer":"3. Hee commendeth greatly, and praiseth such men as haue destroyed Images, and not bowed vnto Idols.","segments":[{"text":"3. Hee commendeth greatly, and praiseth such men as haue destroyed Images,","proofs":["2 Kings 18:3–4","2 Chronicles 14:2–3"],"refs":[{"printed":"2 Kings 18:3–4","osis":["2Kgs.18.3-2Kgs.18.4"]},{"printed":"2 Chronicles 14:2–3","osis":["2Chr.14.2-2Chr.14.3"]}],"note":null},{"text":"and not bowed vnto Idols.","proofs":["1 Kings 19:18","Daniel 3"],"refs":[{"printed":"1 Kings 19:18","osis":["1Kgs.19.18"]},{"printed":"Daniel 3","osis":["Dan.3"]}],"note":null}],"items":[]},{"question":"","answer":"4. Hee finally curseth the Images, the Image makers, and the Image seruers, or worshippers.","segments":[{"text":"4. Hee finally curseth the Images,","proofs":["Deuteronomy 7:25–26","Jeremiah 51"],"refs":[{"printed":"Deuteronomy 7:25–26","osis":["Deut.7.25-Deut.7.26"]},{"printed":"Jeremiah 51","osis":["Jer.51"]}],"note":null},{"text":"the Image makers,","proofs":["Deuteronomy 27:15","Isaiah 44"],"refs":[{"printed":"Deuteronomy 27:15","osis":["Deut.27.15"]},{"printed":"Isaiah 44","osis":["Isa.44"]}],"note":null},{"text":"and the Image seruers, or worshippers.","proofs":["Deuteronomy 27:26","Psalm 97:7","Isaiah 42:17"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Psalm 97:7","osis":["Ps.97.7"]},{"printed":"Isaiah 42:17","osis":["Isa.42.17"]}],"note":null}],"items":[]},{"question":"","answer":"Hereunto with vs the Protestant Churches euery where doe subscribe.","segments":[{"text":"Hereunto with vs the Protestant Churches euery where doe subscribe.","proofs":[],"refs":[],"note":"Confess. Helvet. 2. cap. 3, 4. Basil. ar. 10 6.3. Bohem. c. 3.17. Gal. ar. 1. August. ar. 1. Sax. ar. 22. Wittemb. c. 1.23. Suev. ar. 22."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Romish church most fondly, and contrary to the word of God, doth allow; and not, onely allow, but publikely erect; & not onely erect but adore, & not onely adore Images, but doth accurse, and more then so, condemne to the fire, yea to hell fire as heretikes, such persons as will not worshippe Images, and the Images to (which is most abhominable.)","segments":[{"text":"The Romish church most fondly, and contrary to the word of God, doth allow; and not, onely allow, but publikely erect; & not onely erect but adore,","proofs":[],"refs":[],"note":"Dele, statuas venerari, potius quam statuarios, stolidum est, Index expurg. pag. 31."},{"text":"& not onely adore Images, but doth accurse, and more then so, condemne to the fire, yea to hell fire as heretikes, such persons as will not worshippe Images, and the Images to (which is most abhominable.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of God himselfe▪ euen of God the Father, and that in the likenes of an old man with a long white Beard; of the Sonne, in the Similitude of a man, hanging on rhe Crosse; of the holy Ghost, in the shape of a Doue, of the wholy, holy and incomprehensible Trinitie, with three Faces in one head.","segments":[{"text":"Of God himselfe▪ euen of God the Father, and that in the likenes of an old man with a long white Beard; of the Sonne, in the Similitude of a man, hanging on rhe Crosse; of the holy Ghost, in the shape of a Doue, of the wholy, holy and incomprehensible Trinitie, with three Faces in one head.","proofs":[],"refs":[],"note":"In hoc plerisque Christianis Ethnicus philosophus religiosior, qui etiam Trinitalis, quae mente vir comprehenditur, figuras oculis corporis spectibilis (Petri Rami verba in scholis physicis,) deleantur. Jndex expurg. pag. 146. Atque haec absurditas Patrem, Filium, & Sp. S. effigiantium Iacobilis a Nicephoro tribuitur. G. Cassand. consul. p. 164."}],"items":[]},{"question":"","answer":"Also of God his creatures, as of Angels alwaies with wings, sometimes with a paire of ballance, as S. Michael; of men, as of Moses (as it were) with hornes; the Apostles with round orbes on their heades like Trenchers; the blessed virgin with frisled haire, and costly garments.","segments":[{"text":"Also of God his creatures, as of Angels alwaies with wings, sometimes with a paire of ballance, as S. Michael; of men, as of Moses (as it were) with hornes; the Apostles with round orbes on their heades like Trenchers; the blessed virgin with frisled haire, and costly garments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And of other base things, as Agnus deis of waxe; wafer cakes of flower; Crosses of gold, siluer, stone, wood, paper, copper, &c..","segments":[{"text":"And of other base things, as Agnus deis of waxe; wafer cakes of flower; Crosses of gold, siluer, stone, wood, paper, copper, &c..","proofs":[],"refs":[],"note":"Non inficiamur hac nos latriae adoratione Christi praeclarissimam Cruce colere & venerari. Andrad. orthodox. expl. lib. 9. p. 284."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The Romish doctrine concerning Reliques is fond, and not warranted by the holy Scriptures, nor consonant, but contrary vnto the same.","segments":[{"text":"4. Proposition. The Romish doctrine concerning Reliques is fond, and not warranted by the holy Scriptures, nor consonant, but contrary vnto the same.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of all the erroneous opinions among the Papists (which are infinite) none is more to the illusion of wel meaning Christians then their doctrine concerning worshipping, and adoratiō of the reliques of Saints. A doctrine, which is so farre from being found as it is forbidden, in the holy Scripture, and a doctrine in the purer times, and writers of the Chureh no where to be found; and in all the best Churches at this day vtterly condemned..","segments":[{"text":"Of all the erroneous opinions among the Papists (which are infinite) none is more to the illusion of wel meaning Christians then their doctrine concerning worshipping, and adoratiō of the reliques of Saints. A doctrine, which is so farre from being found as it is forbidden, in the holy Scripture,","proofs":["Matthew 4:10"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]}],"note":"Thou shalt worship the Lord thy god, and him onely shalt thou serue. Mat. 4.10"},{"text":"and a doctrine in the purer times, and writers of the Chureh no where to be found; and in all the best Churches at this day vtterly condemned..","proofs":[],"refs":[],"note":"Confess. Helv. 1 ar. 11. & 2. c. 5. Basil. ar. 10. Bohem. c. 17. Gal. ar. 24."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Such notwithstanding is the Satanicall boldnes of the Antichristian synagogue of Rome, that as they will delude men with the reliques of Saints, which are not such: so likewise they teach the people (which is most offensiue and execrable) to giue diuine adoration, and honour vnto them.","segments":[{"text":"Such notwithstanding is the Satanicall boldnes of the Antichristian synagogue of Rome, that as they will delude men with the reliques of Saints, which are not such: so likewise they teach the people (which is most offensiue and execrable) to giue diuine adoration, and honour vnto them.","proofs":[],"refs":[],"note":"Praedicatio autem ecclesiastica hoc semper tenuit, Sanctorum reliquias esse ex fide venerandas: Staplet. antidot. euang. in Matt. 8.21. p. 30. The Catholike affirmeth worshipping of saints, praier vnto them, feasts of them, adoration of their reliques, and Images: the Protestant denieth all. Hils quartron. 14. reas. p. 71."}],"items":[]},{"question":"","answer":"Hence is it that some doe pray vnto S. Benet, whose Reliques they had stolne, O Benedict, after God our onely hope, leaue vs not orphanes, who art come hither, not through our merits, but for the saluation of many soules.","segments":[{"text":"Hence is it that some doe pray vnto S. Benet, whose Reliques they had stolne, O Benedict, after God our onely hope, leaue vs not orphanes, who art come hither, not through our merits, but for the saluation of many soules.","proofs":[],"refs":[],"note":"Vinc. Lir. l. 23. cap. 155."}],"items":[]},{"question":"","answer":"Others haue published, that the Bodies of Saints, and specially the Reliques of the blessed Martyrs, are with all sincerity to be honoured, as the members of Christ, &c. If any denie this conclusion hee is to be thought, not a christian, but an Eunomian, and Vigilantian.","segments":[{"text":"Others haue published, that the Bodies of Saints, and specially the Reliques of the blessed Martyrs, are with all sincerity to be honoured, as the members of Christ, &c. If any denie this conclusion hee is to be thought, not a christian, but an Eunomian, and Vigilantian.","proofs":[],"refs":[],"note":"Raban. l. 4. c. 10. de Sec. propriet."}],"items":[]},{"question":"","answer":"The Councell of Trent also hath decreed; that they are to be taken for damned which affirme, how worship, and honour is not to be giuen vnto the Reliques of Saints.","segments":[{"text":"The Councell of Trent also hath decreed; that they are to be taken for damned which affirme, how worship, and honour is not to be giuen vnto the Reliques of Saints.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 25. decr. de Jnuoc. &c."}],"items":[]},{"question":"","answer":"Of this preposterous deuotion, they haue appointed a certaine, and common seruice for the holy Crosse, whereon Christ was hanged, they haue made a feast for the speare, and Nailes, wherewith Christ was fastened to the Crosse, they haue canonized for a Saint the chaines which bound S. Peters. To say nothing of the adoration they giue vnto the Haire, Milke, Smocke of the blessed virgin; vnto the Head, Haire, Thombe, Coate of S. Ihon Baptist, vnto the breeches of Ioseph; the sword, and Handkercheife of S. Paul; the Keies of S. Peter; and vnto many other things which of modestie I will not mention, but doe ouer passe.","segments":[{"text":"Of this preposterous deuotion, they haue appointed a certaine, and common seruice for the holy Crosse, whereon Christ was hanged,","proofs":[],"refs":[],"note":"Missa de S. Cruce: & Officium de S. Cruce."},{"text":"they haue made a feast for the speare, and Nailes, wherewith Christ was fastened to the Crosse,","proofs":[],"refs":[],"note":"Bee-hiue, lib. 4. cap. 3."},{"text":"they haue canonized for a Saint the chaines which bound S. Peters.","proofs":[],"refs":[],"note":"Gratian. dist. 38. Nul. volat."},{"text":"To say nothing of the adoration they giue vnto the Haire, Milke, Smocke of the blessed virgin; vnto the Head, Haire, Thombe, Coate of S. Ihon Baptist, vnto the breeches of Ioseph; the sword, and Handkercheife of S. Paul; the Keies of S. Peter; and vnto many other things which of modestie I will not mention, but doe ouer passe.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"5. Proposition. Invocation of Saints is a fonde thing, not warranted by the holy Scriptures, nor consonant, but contrarie vnto the same.","segments":[{"text":"5. Proposition. Invocation of Saints is a fonde thing, not warranted by the holy Scriptures, nor consonant, but contrarie vnto the same.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Christian exercise of Prayer is a dutie which may not be either securely omitted, or vainly abused. And though many things in prayer be necessarily to be obserued, yet a speciall point is it that in our supplications and prayers, we doe call onely vpon God. For so to doe we are both commanded, euen by God himselfe; and thereunto also allured, by manifold as well promises of large blessings, as by the examples of godly men in all ages, Patriarkes, Abraham, Isaac, Iaakob; Prophets, as Daniel, Elias, Ieremie; Centurions, Publicans; Apostles, as Paul, Peter &c. yea of all the Elect of God in this world.","segments":[{"text":"The Christian exercise of Prayer is a dutie which may not be either securely omitted, or vainly abused. And though many things in prayer be necessarily to be obserued, yet a speciall point is it that in our supplications and prayers, we doe call onely vpon God. For so to doe we are both commanded, euen by God himselfe;","proofs":["Psalm 50:15","Matthew 6:9","Luke 11:2"],"refs":[{"printed":"Psalm 50:15","osis":["Ps.50.15"]},{"printed":"Matthew 6:9","osis":["Matt.6.9"]},{"printed":"Luke 11:2","osis":["Luke.11.2"]}],"note":"Cal vpon me in the time of trouble. Psal. 50.15. After this manner pray, Our Father, which art in heauen, &c. Matth. 6.9. Whē ye pray, say, Our Father, which art in heauen. Luke 11.2."},{"text":"and thereunto also allured, by manifold as well promises of large blessings,","proofs":["Psalm 50:15","Matthew 7:11","Luke 11:13","18:7–8","John 16:23–24"],"refs":[{"printed":"Psalm 50:15","osis":["Ps.50.15"]},{"printed":"Matthew 7:11","osis":["Matt.7.11"]},{"printed":"Luke 11:13","osis":["Luke.11.13"]},{"printed":"18:7–8","osis":["Luke.18.7-Luke.18.8"]},{"printed":"John 16:23–24","osis":["John.16.23-John.16.24"]}],"note":null},{"text":"as by the examples of godly men in all ages, Patriarkes, Abraham,","proofs":["Genesis 13:4"],"refs":[{"printed":"Genesis 13:4","osis":["Gen.13.4"]}],"note":null},{"text":"Isaac,","proofs":["Genesis 26:25"],"refs":[{"printed":"Genesis 26:25","osis":["Gen.26.25"]}],"note":null},{"text":"Iaakob;","proofs":["Genesis 32:9"],"refs":[{"printed":"Genesis 32:9","osis":["Gen.32.9"]}],"note":null},{"text":"Prophets, as Daniel,","proofs":["Daniel 9:16"],"refs":[{"printed":"Daniel 9:16","osis":["Dan.9.16"]}],"note":null},{"text":"Elias,","proofs":["1 Kings 18:36–37"],"refs":[{"printed":"1 Kings 18:36–37","osis":["1Kgs.18.36-1Kgs.18.37"]}],"note":null},{"text":"Ieremie;","proofs":["Jeremiah 14:7"],"refs":[{"printed":"Jeremiah 14:7","osis":["Jer.14.7"]}],"note":null},{"text":"Centurions,","proofs":["Acts 10:2"],"refs":[{"printed":"Acts 10:2","osis":["Acts.10.2"]}],"note":null},{"text":"Publicans;","proofs":["Luke 18:13"],"refs":[{"printed":"Luke 18:13","osis":["Luke.18.13"]}],"note":null},{"text":"Apostles, as Paul,","proofs":["Acts 16:25"],"refs":[{"printed":"Acts 16:25","osis":["Acts.16.25"]}],"note":"Act. 16.25. & through his Epistles."},{"text":"Peter","proofs":["Acts 1:24"],"refs":[{"printed":"Acts 1:24","osis":["Acts.1.24"]}],"note":null},{"text":"&c. yea of all the Elect of God in this world.","proofs":["Luke 18:7"],"refs":[{"printed":"Luke 18:7","osis":["Luke.18.7"]}],"note":null}],"items":[]},{"question":"","answer":"On the other side to pray vnto any creature that is out of this world besides Iesus Christ, there is in the Scripture neither Law to command; nor promise of blessing, nor any example of godly men, or women, to prouoke.","segments":[{"text":"On the other side to pray vnto any creature that is out of this world besides Iesus Christ, there is in the Scripture neither Law to command; nor promise of blessing, nor any example of godly men, or women, to prouoke.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Finally, as all Gods people in the purer and former times haue; so in these daies the Protestant Churches vtterly condemne the inuocating of, or praying vnto creatures whatsoeuer.","segments":[{"text":"Finally, as all Gods people in the purer and former times haue; so in these daies the Protestant Churches vtterly condemne the inuocating of, or praying vnto creatures whatsoeuer.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 11. & 2. c. 5.23. Basil. ar. 10. Bohem. c. 2.17. Gal. ar. 14.24. Belg. ar. 20. August. ar. 21. Wittemb. c. 23. Sue. ar. 11.21"}],"items":[]}]},{"question":"","answer":"The Adversaries vnto this truth.","segments":[{"text":"The Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore the Romish doctrine, that Saints are to be praied vnto; and their daily praying, as occasion serueth, vnto S▪ Agatha, that haue sore breasts; vnto S. Benedict, that either be, or feare to be poisoned; vnto S. Clare, for them that haue sore eies; S. Damian, that be sicke, for health; S. Erasmus, for helpe in the intrals; S. Feriol, for Geese; S. Giles; for women that would haue children; S Hubberts, for dogges; S. Iob, for them which haue the poxe; S. Katherine, for knowledge; S. Loys, for horses; S. Margaret, for women in trauaile; S. Nicholas, for little children; S. Otilia, for the headach; S. Petronil for the Ague; S. Quintin for the cough; S. Ruffin, for lunacie, or madnes; S. Sebastian for the plague; S. Thomas Becker for sinners; S. Valentine for the falling sicknes; S. Winefield for virginitie; S. ✚, or Crosse, for all things; it is vaine, not warrantable by Gods word, but altogether repugnant to the holy scriptures.","segments":[{"text":"Therefore the Romish doctrine, that Saints are to be praied vnto;","proofs":[],"refs":[],"note":"Test. Rhem. pag. 187. Grationem Dominicam fundimus Sanctis. Censura Colon. fol. 208."},{"text":"and their daily praying, as occasion serueth, vnto S▪ Agatha, that haue sore breasts; vnto S. Benedict, that either be, or feare to be poisoned; vnto S. Clare, for them that haue sore eies; S. Damian, that be sicke, for health; S. Erasmus, for helpe in the intrals; S. Feriol, for Geese; S. Giles; for women that would haue children; S Hubberts, for dogges; S. Iob, for them which haue the poxe; S. Katherine, for knowledge; S. Loys, for horses; S. Margaret, for women in trauaile; S. Nicholas, for little children; S. Otilia, for the headach; S. Petronil for the Ague; S. Quintin for the cough; S. Ruffin, for lunacie, or madnes; S. Sebastian for the plague; S. Thomas Becker for sinners; S. Valentine for the falling sicknes; S. Winefield for virginitie; S. ✚, or Crosse, for all things; it is vaine, not warrantable by Gods word, but altogether repugnant to the holy scriptures.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs entituled, Horae beatissimae virginis, &c.","segments":[{"text":"The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs entituled, Horae beatissimae virginis, &c.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Oremus. Maiestatem tuam Domine suppliciter exoramus, vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator, & rector: ita apud te sit pro nobis perpotuus intercestor, per Dominum nostrum Iesum Christum.","segments":[{"text":"Oremus. Maiestatem tuam Domine suppliciter exoramus, vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator, & rector: ita apud te sit pro nobis perpotuus intercestor, per Dominum nostrum Iesum Christum.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Oremus Deus, pro cuius Ecclesia gloriosus martyr, & Rontifex Thomas, gladiis impiorum occubuit, praesta quae sumus, 〈◊〉 omnes quiaius implorant auxilium, prae petitionis eius salutarèm cause quantur effectum, per Dominum nostrum.","segments":[{"text":"Oremus Deus, pro cuius Ecclesia gloriosus martyr, & Rontifex Thomas, gladiis impiorum occubuit, praesta quae sumus, 〈◊〉 omnes quiaius implorant auxilium, prae petitionis eius salutarèm cause quantur effectum, per Dominum nostrum.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Versus. Ora pro nobis beata Katherina. Resp. Vt digni efficiamur promissionibus Christi.","segments":[{"text":"Versus. Ora pro nobis beata Katherina. Resp. Vt digni efficiamur promissionibus Christi.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Versus. Ora pro nobis beate Martyr Sebastiana. Resp. Vt mereamur pestem epidimiae illaesi transire, & promissionem Christi obtinere.","segments":[{"text":"Versus. Ora pro nobis beate Martyr Sebastiana. Resp. Vt mereamur pestem epidimiae illaesi transire, & promissionem Christi obtinere.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Virgo Christi egregia, pro nobis Apollonia, Funde preces ad Dominum, vt tollat omne noxium, Ne proreatu criminum, morbo vexemur dentium.","segments":[{"text":"Virgo Christi egregia, pro nobis Apollonia, Funde preces ad Dominum, vt tollat omne noxium, Ne proreatu criminum, morbo vexemur dentium.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Let vs pray. O Lord, we humbly beseech thy Maiestie, that as thy blessed Apostle Andreas was a preacher, and ruler of thy Church; so he may be a perpetuall intercessor for vs, through Iesus Christ our Lord.","segments":[{"text":"Let vs pray. O Lord, we humbly beseech thy Maiestie, that as thy blessed Apostle Andreas was a preacher, and ruler of thy Church; so he may be a perpetuall intercessor for vs, through Iesus Christ our Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Let vs pray. O God, for whose Churches sake the glorious Martyr, and Bishop Thomas was slaine by the sword of the vngodly, graunt we beseech thee, that such as call vnto him for helpe, may obtaine a good effect of his godly praier, through our Lord.","segments":[{"text":"Let vs pray. O God, for whose Churches sake the glorious Martyr, and Bishop Thomas was slaine by the sword of the vngodly, graunt we beseech thee, that such as call vnto him for helpe, may obtaine a good effect of his godly praier, through our Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The vers. O blessed Katharine pray for vs. Thans. That wee may be made worthy of the promises of Christ.","segments":[{"text":"The vers. O blessed Katharine pray for vs. Thans. That wee may be made worthy of the promises of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The vers. O blessed Martyr, Sebastian, pray for vs. The Ans. That wee deserue to escape the plague without hurt, and obtaine the promises of Christ.","segments":[{"text":"The vers. O blessed Martyr, Sebastian, pray for vs. The Ans. That wee deserue to escape the plague without hurt, and obtaine the promises of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Christ his noble virgin, Apollonia, pray vnto the Lord to remoue whatsoeur is hurtfull, least for the guiltines of our sinns, wee be vexed with the tooth ach.","segments":[{"text":"Christ his noble virgin, Apollonia, pray vnto the Lord to remoue whatsoeur is hurtfull, least for the guiltines of our sinns, wee be vexed with the tooth ach.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Whosoeuer saith this prayer following in the worship of God, and S. Roche (the very words in the said booke) shall not die of the pestilence by the grace of God, &c.","segments":[{"text":"Whosoeuer saith this prayer following in the worship of God, and S. Roche (the very words in the said booke) shall not die of the pestilence by the grace of God, &c.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Oremus Omnipotens, sempiterne Deus, qui precibus & meritis beatissimi Rochi confessoris tui quondam pestem generalem reuocasti, presta supplicibus tuis & qui pro simili peste reuocanda sub tua confidunt fiducia, ipsius gloriesi Confessoris tui precamine, ab ipsa peste epidi••ae, & ab omni perturbatione liberemur, per Christum Dominum nostrum.","segments":[{"text":"Oremus Omnipotens, sempiterne Deus, qui precibus & meritis beatissimi Rochi confessoris tui quondam pestem generalem reuocasti, presta supplicibus tuis & qui pro simili peste reuocanda sub tua confidunt fiducia, ipsius gloriesi Confessoris tui precamine, ab ipsa peste epidi••ae, & ab omni perturbatione liberemur, per Christum Dominum nostrum.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Oratio ad tres Reges. Rex Iasper, rex Melchior, rex Balthasar, rogo vos per singula nomina, rogo vos per sanctam Trinitatem, rogo vos per regem regum, quem vagientem in cunis vider• meruistis, & compatiamini tribulationum mearum hodiè, & intercedatis pro me ad dominum cuius desiderio exules facti estis.","segments":[{"text":"Oratio ad tres Reges. Rex Iasper, rex Melchior, rex Balthasar, rogo vos per singula nomina, rogo vos per sanctam Trinitatem, rogo vos per regem regum, quem vagientem in cunis vider• meruistis, & compatiamini tribulationum mearum hodiè, & intercedatis pro me ad dominum cuius desiderio exules facti estis.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Crux Christi protege me; Crux Christi, salua me; Crux Christi defende me ab omni malo,","segments":[{"text":"Crux Christi protege me; Crux Christi, salua me; Crux Christi defende me ab omni malo,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Let vs pray O almightie, and euerlasting God, who by the prayers and merits of thy most blessed Confessour, Roche, didest reuoke a certaine generall plague, grant vnto thy suppliants who for the reuocatiō of the like plague doe trust in thy faithfullnes, by the prayer of that thy glorious Confessour, wee may be deliuered from the plague, and from all aduersity, through Christ our Lord.","segments":[{"text":"Let vs pray O almightie, and euerlasting God, who by the prayers and merits of thy most blessed Confessour, Roche, didest reuoke a certaine generall plague, grant vnto thy suppliants who for the reuocatiō of the like plague doe trust in thy faithfullnes, by the prayer of that thy glorious Confessour, wee may be deliuered from the plague, and from all aduersity, through Christ our Lord.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"A prayer vnto the 3. kings. O King Iaspar, king Melchior, king Balthasar, I beseech you by euery of yournames, I beseech you by the holy Trinitie, I beseech you by the king of kings, whom yee deserued to see euen in his swadling cloathes, that you would take pittie on my troubles this day, and make intercession for mee vnto the Lord, for whose desire yee made your selues exiles.","segments":[{"text":"A prayer vnto the 3. kings. O King Iaspar, king Melchior, king Balthasar, I beseech you by euery of yournames, I beseech you by the holy Trinitie, I beseech you by the king of kings, whom yee deserued to see euen in his swadling cloathes, that you would take pittie on my troubles this day, and make intercession for mee vnto the Lord, for whose desire yee made your selues exiles.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"O Christs crosse, protect me; ô Christs crosse, saue me; ô Christs crosse defend mee from all euill.","segments":[{"text":"O Christs crosse, protect me; ô Christs crosse, saue me; ô Christs crosse defend mee from all euill.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":23,"title":"Of ministring in the Congregation","part":null,"questions":[],"paragraphs":["23.1"],"clauses":[],"items":[{"question":"","answer":"It is not lawfull for any man to take vpon him the office of publike preaching or ministring the Sacraments in the congregation, before he be lawfully called and sent to execute the same. And those wee ought to iudge lawfully called, and sent, which be chosen, and called to this worke by men who haue publike authoritie giuen vnto them in the congregation, to call, and send ministers into the Lords vineyard.","segments":[{"text":"It is not lawfull for any man to take vpon him the office of publike preaching or ministring the Sacraments in the congregation, before he be lawfully called and sent to execute the same. And those wee ought to iudge lawfully called, and sent, which be chosen, and called to this worke by men who haue publike authoritie giuen vnto them in the congregation, to call, and send ministers into the Lords vineyard.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. None publikely may preach, but such as thereunto are authorized.","segments":[{"text":"1. None publikely may preach, but such as thereunto are authorized.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. They must not be silent, who by office are bound to preach.","segments":[{"text":"2. They must not be silent, who by office are bound to preach.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The Sacraments may not be administred in the Congregation but by a lawfull Minister.","segments":[{"text":"3. The Sacraments may not be administred in the Congregation but by a lawfull Minister.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. There is a lawfull Ministery in the Church.","segments":[{"text":"4. There is a lawfull Ministery in the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. They are lawfull Ministers, which be ordained by men lawfully appointed to the calling, and sending forth of Ministers.","segments":[{"text":"5. They are lawfull Ministers, which be ordained by men lawfully appointed to the calling, and sending forth of Ministers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. Before Ministers are to be ordained, they are to be chosen, and called.","segments":[{"text":"6. Before Ministers are to be ordained, they are to be chosen, and called.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. None publikely may preach, but such as thereunto are authorized.","segments":[{"text":"1. Proposition. None publikely may preach, but such as thereunto are authorized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth in the holy Scripture is euident. For there we finde, how","segments":[{"text":"This truth in the holy Scripture is euident. For there we finde, how","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The godly men were both called by God, and commanded to preach, before they would, or durst so doe. So was Samuel, Ieremie, Iohn Baptist, Christ Iesus himselfe, who also to preach did send the twelue Apostles, and the seuentie Disciples..","segments":[{"text":"The godly men were both called by God, and commanded to preach, before they would, or durst so doe. So was Samuel,","proofs":["1 Samuel 3:3–4"],"refs":[{"printed":"1 Samuel 3:3–4","osis":["1Sam.3.3-1Sam.3.4"]}],"note":null},{"text":"Ieremie,","proofs":["Jeremiah 1:4–5"],"refs":[{"printed":"Jeremiah 1:4–5","osis":["Jer.1.4-Jer.1.5"]}],"note":null},{"text":"Iohn Baptist,","proofs":["John 1:6"],"refs":[{"printed":"John 1:6","osis":["John.1.6"]}],"note":null},{"text":"Christ Iesus himselfe,","proofs":["John 20:21"],"refs":[{"printed":"John 20:21","osis":["John.20.21"]}],"note":null},{"text":"who also to preach did send the twelue Apostles,","proofs":["Matthew 10:5"],"refs":[{"printed":"Matthew 10:5","osis":["Matt.10.5"]}],"note":null},{"text":"and the seuentie Disciples..","proofs":["Luke 10:1"],"refs":[{"printed":"Luke 10:1","osis":["Luke.10.1"]}],"note":null}],"items":[]},{"question":"","answer":"The wicked and false Prophets for preaching afore their time, are blamed.","segments":[{"text":"The wicked and false Prophets for preaching afore their time, are blamed.","proofs":["Jeremiah 14:14","23:21","27:14–15","29:8–9"],"refs":[{"printed":"Jeremiah 14:14","osis":["Jer.14.14"]},{"printed":"23:21","osis":["Jer.23.21"]},{"printed":"27:14–15","osis":["Jer.27.14-Jer.27.15"]},{"printed":"29:8–9","osis":["Jer.29.8-Jer.29.9"]}],"note":null}],"items":[]},{"question":"","answer":"A commandement is giuen vs to pray the Lord of the haruest, that hee would send forth labourers into his harvest.","segments":[{"text":"A commandement is giuen vs to pray the Lord of the haruest, that hee would send forth labourers into his harvest.","proofs":["Matthew 9:38"],"refs":[{"printed":"Matthew 9:38","osis":["Matt.9.38"]}],"note":null}],"items":[]},{"question":"","answer":"Lastly wee doe read, that God hath ordained in the Church some to be Apostles, some Prophets, some teachers, some to be workers of miracles, and Christ beeing ascended into heauen, gaue some to be Apostles, some Prophets, some Euangelists, and some Pastors and teachers.","segments":[{"text":"Lastly wee doe read, that God hath ordained in the Church some to be Apostles, some Prophets, some teachers, some to be workers of miracles,","proofs":["1 Corinthians 12:28"],"refs":[{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"and Christ beeing ascended into heauen, gaue some to be Apostles, some Prophets, some Euangelists, and some Pastors and teachers.","proofs":["Ephesians 4:11"],"refs":[{"printed":"Ephesians 4:11","osis":["Eph.4.11"]}],"note":null}],"items":[]},{"question":"","answer":"And all this is acknowledged by the reformed Churches.","segments":[{"text":"And all this is acknowledged by the reformed Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 2. cap. 18. Bohe. cap. 9. Gal. ar. 31. Belg. ar. 31. August. ar. 14. Wittemb. ar. 10. Suev. ar. 13."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"And so are wee against them,","segments":[{"text":"And so are wee against them,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Which to their power doe seeke the abolishment of publike preaching in the reformed Churches, as doe first the Papists, who phrase the Preachers to be vncircūcised Philistins, sacrilegious ministers, Hieroboams priests, inordinate, and vnordered Apostataes, and next the Barrowists, who say how the said Preachers are sent of God in his anger to deceiue the people with lies.","segments":[{"text":"Which to their power doe seeke the abolishment of publike preaching in the reformed Churches, as doe first the Papists, who phrase the Preachers to be vncircūcised Philistins,","proofs":[],"refs":[],"note":"Ans. to the execut. of Iust. cap. 3. p. 44."},{"text":"sacrilegious ministers,","proofs":[],"refs":[],"note":"Ibid. c. 9. p. 211"},{"text":"Hieroboams priests, inordinate,","proofs":[],"refs":[],"note":"Ibid. c. 5. p. 91."},{"text":"and vnordered Apostataes,","proofs":[],"refs":[],"note":"Ibid. c. 3. p. 41."},{"text":"and next the Barrowists, who say how the said Preachers are sent of God in his anger to deceiue the people with lies.","proofs":[],"refs":[],"note":"R.A. confut. of Brown. p. 113"}],"items":[]},{"question":"","answer":"Who publish how the word is not taught by the Sermons of ministers, but onely by the Reuelation of the Spirit: so did Muncer, the Anabaptist, and so doth H. N., and his Familie of Loue.","segments":[{"text":"Who publish how the word is not taught by the Sermons of ministers, but onely by the Reuelation of the Spirit: so did Muncer, the Anabaptist,","proofs":[],"refs":[],"note":"Sleiden. com. lib. 5."},{"text":"and so doth H. N.,","proofs":[],"refs":[],"note":"H. N. euang. c. 13. § 6. and Spir. land. c. 48. § 5."},{"text":"and his Familie of Loue.","proofs":[],"refs":[],"note":"Letter to the B. of Roch."}],"items":[]},{"question":"","answer":"Who runne afore they be sent, as doe many both Anabaptists, and Puritanes, as Penrie, Greenewood, Barrow, &c. or which hold, how they which are able to teach, and instruct the people, may, and must so doe; and that not priuately onely, but publikely too, though they be not ordinarily sent, and authorized thereunto; which was the doctrine of R.H..","segments":[{"text":"Who runne afore they be sent, as doe many both Anabaptists, and Puritanes, as Penrie, Greenewood, Barrow, &c. or which hold, how they which are able to teach, and instruct the people, may, and must so doe; and that not priuately onely, but publikely too, though they be not ordinarily sent, and authorized thereunto; which was the doctrine of R.H..","proofs":[],"refs":[],"note":"R.H. on Psal. 122."}],"items":[]},{"question":"","answer":"Who teach, that Lay-men may teach to get faith, and that euery particular member of the Church hath power, yea and ought to examine the manner of administring the Sacraments, &c. and to call the people to repentance: so teacheth Barrow.","segments":[{"text":"Who teach, that Lay-men may teach to get faith,","proofs":[],"refs":[],"note":"R.A. confut. of Brownisme. p. 113."},{"text":"and that euery particular member of the Church hath power, yea and ought to examine the manner of administring the Sacraments, &c. and to call the people to repentance: so teacheth Barrow.","proofs":[],"refs":[],"note":"Bar. disco. p. 36."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. They must not be silent, who by office are bound to preach.","segments":[{"text":"2. Proposition. They must not be silent, who by office are bound to preach.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"As publikely to preach, before men are sent, is a grieuous fault: so not to preach being sent is a great sinne. Hereunto beare witnesse.","segments":[{"text":"As publikely to preach, before men are sent, is a grieuous fault: so not to preach being sent is a great sinne. Hereunto beare witnesse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Our S. Christ, whose words are these, Surely, I must also preach the Kingdome of God. For therefore am I sent.","segments":[{"text":"1. Our S. Christ, whose words are these, Surely, I must also preach the Kingdome of God. For therefore am I sent.","proofs":["Luke 4:43"],"refs":[{"printed":"Luke 4:43","osis":["Luke.4.43"]}],"note":null}],"items":[]},{"question":"","answer":"2. Peter. and Iohn, who being charged to speake no more in the Name of Iesus, said, Wee cannot but speake that which wee haue heard, and seene.","segments":[{"text":"2. Peter. and Iohn, who being charged to speake no more in the Name of Iesus, said, Wee cannot but speake that which wee haue heard, and seene.","proofs":["Acts 4:17"],"refs":[{"printed":"Acts 4:17","osis":["Acts.4.17"]}],"note":null}],"items":[]},{"question":"","answer":"3. S. Paul. For hee writeth, Necessitie is laid vpon mee, and woe is mee if I preach not the Gospell.","segments":[{"text":"3. S. Paul. For hee writeth, Necessitie is laid vpon mee, and woe is mee if I preach not the Gospell.","proofs":["1 Corinthians 9:16–17"],"refs":[{"printed":"1 Corinthians 9:16–17","osis":["1Cor.9.16-1Cor.9.17"]}],"note":null}],"items":[]},{"question":"","answer":"4. The apostles of Christ. For though they were beaten for so doing: yet ceased they not to teach, and preach Iesus Christ.","segments":[{"text":"4. The apostles of Christ. For though they were beaten for so doing: yet ceased they not to teach, and preach Iesus Christ.","proofs":["Acts 5:42"],"refs":[{"printed":"Acts 5:42","osis":["Acts.5.42"]}],"note":null}],"items":[]},{"question":"","answer":"5. All the Churches of God which be purged from superstion, and errors.","segments":[{"text":"5. All the Churches of God which be purged from superstion, and errors.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 15. & 2. c. 9 18. Bohem. cap. 9. Gal. ar. 25. Aagust. ar. 7. Wittemb. ar. 20. Sue. ar. 13."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Then, as in glasse they may see their faults.","segments":[{"text":"Then, as in glasse they may see their faults.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Who maintaine, how there ought to be no publike preaching at all, as doe the Anabaptists.","segments":[{"text":"Who maintaine, how there ought to be no publike preaching at all, as doe the Anabaptists.","proofs":[],"refs":[],"note":"Bulling. cont. Anabap. c. 12."}],"items":[]},{"question":"","answer":"Which depraue the office of Preaching, as doe the Libertines, saying that preaching is none ordinarie meanes to come vnto the knowledge of the word, and especially the Familie of Loue, who tearme the publike preachers in derision, Scripture learned, Licentious scripture learned, good-thinking-wise, Ceremoniall, and letter Doctors, Teaching masters. and further say, It is a great presumption that any man, out of the learnednesse of the letter; taketh vpon him to be a Teacher, or Preacher: Againe, It becometh not any man to busie himselfe about preaching of the word▪ so, and more too, the Familie.","segments":[{"text":"Which depraue the office of Preaching, as doe the Libertines, saying that preaching is none ordinarie meanes to come vnto the knowledge of the word,","proofs":[],"refs":[],"note":"Wilkins. against the Fam. of Loue, ar. 14. p. 66."},{"text":"and especially the Familie of Loue, who tearme the publike preachers in derision, Scripture learned,","proofs":[],"refs":[],"note":"Theophil. against Wilk."},{"text":"Licentious scripture learned,","proofs":[],"refs":[],"note":"Pat. of the pres. Temp."},{"text":"good-thinking-wise,","proofs":[],"refs":[],"note":"H.N. proph. of the Sp. c. 2. § 7."},{"text":"Ceremoniall, and letter Doctors,","proofs":[],"refs":[],"note":"Fam. let. to the B. of Roch."},{"text":"Teaching masters.","proofs":[],"refs":[],"note":"H.N. Spir. l. c. 25."},{"text":"and further say, It is a great presumption that any man, out of the learnednesse of the letter; taketh vpon him to be a Teacher, or Preacher: Againe, It becometh not any man to busie himselfe about preaching of the word▪ so, and more too, the Familie.","proofs":[],"refs":[],"note":"Idem 1. exh. c. 16. § 15, 16."}],"items":[]},{"question":"","answer":"Which take vpon them the office of publike preaching, without performance of their duty, either through ignorance, that they cannot; worldly emploiments, that they may not; negligence, that they will not; or feare of troubles, that they dare not preach the word of God.","segments":[{"text":"Which take vpon them the office of publike preaching, without performance of their duty, either through ignorance, that they cannot; worldly emploiments, that they may not; negligence, that they will not; or feare of troubles, that they dare not preach the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Yet thinke wee not (which our Sabbatatians let not to publish,) that","segments":[{"text":"Yet thinke wee not (which our Sabbatatians let not to publish,) that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Euery minister, necessarily and vnder paine of damnation, is to preach at least once euery Sunday. and","segments":[{"text":"Euery minister, necessarily and vnder paine of damnation, is to preach at least once euery Sunday.","proofs":[],"refs":[],"note":"D.B. doct. of the Sabboth, 2. booke. p. 174."},{"text":"and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Vnlesse a minister preach euery Sunday, he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs.","segments":[{"text":"Vnlesse a minister preach euery Sunday, he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs.","proofs":[],"refs":[],"note":"Ibid. p. 277."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The Sacraments may not be administred in the Congregation but by a lawfull minister.","segments":[{"text":"3. Proposition. The Sacraments may not be administred in the Congregation but by a lawfull minister.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In the holy Scripture wee read that the publike ministers of the word, are to be the Administers of the Sacraments. For both our S. Christ commanded his disciples, as to preach: so to Baptize, and celebrate the supper of the Lord, and the Apostles, and other ministers in the purest times (whom the godly Ministers▪ and Preachers in these daies doe succeede) not onely did preach, but also Baptize, and Minister the Lords Supper.","segments":[{"text":"In the holy Scripture wee read that the publike ministers of the word, are to be the Administers of the Sacraments. For both our S. Christ commanded his disciples, as to preach: so to Baptize,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"and celebrate the supper of the Lord,","proofs":["Luke 22:19","1 Corinthians 11:24–25"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null},{"text":"and the Apostles, and other ministers in the purest times (whom the godly Ministers▪ and Preachers in these daies doe succeede) not onely did preach, but also Baptize,","proofs":["Acts 2:38, 41","8:12–13","10:47","16:32–33","John 1:25","1 Corinthians 1:14, 16"],"refs":[{"printed":"Acts 2:38, 41","osis":["Acts.2.38","Acts.2.41"]},{"printed":"8:12–13","osis":["Acts.8.12-Acts.8.13"]},{"printed":"10:47","osis":["Acts.10.47"]},{"printed":"16:32–33","osis":["Acts.16.32-Acts.16.33"]},{"printed":"John 1:25","osis":["John.1.25"]},{"printed":"1 Corinthians 1:14, 16","osis":["1Cor.1.14","1Cor.1.16"]}],"note":null},{"text":"and Minister the Lords Supper.","proofs":["Acts 20:7","1 Corinthians 10:16"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"","answer":"And hereunto doe the Churches of God subscribe.","segments":[{"text":"And hereunto doe the Churches of God subscribe.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 18. Bohem. c. 9. Gal. ar. 25.31. August. ar. 7. Wittem. ar. 20. Sue. ar. 13."}],"items":[]},{"question":"","answer":"In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called, and sent thereunto, wee thinke not (as some doe) that the very beeing of the Sacraments dependeth vpon this point. viz. whether the Baptizer, or giuer of the Bread, and wine be a minister, or no.","segments":[{"text":"In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called, and sent thereunto, wee thinke not (as some doe) that the very beeing of the Sacraments dependeth vpon this point. viz. whether the Baptizer, or giuer of the Bread, and wine be a minister, or no.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Neither is it the meaning of this article that priuately in houses, either lawfull ministers, vpon iust occasion, may not; or others, not of the ministerie, vpon any occasion (in the peace of the Church) may administer the Sacraments.","segments":[{"text":"Neither is it the meaning of this article that priuately in houses, either lawfull ministers, vpon iust occasion, may not; or others, not of the ministerie, vpon any occasion (in the peace of the Church) may administer the Sacraments.","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 113."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Hereby wee declare our selues not to fauour the opinion, that publikely.","segments":[{"text":"Hereby wee declare our selues not to fauour the opinion, that publikely.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some may minister the Sacraments, which are not meerely, and full ministers of the word, and Sacraments; and so thinke both the Anabaptists, among whome, their king (when it was) after Supper tooke bread, and reaching it among the Communicants did say, Take, eate, & shew forth the Lords death; their Queene also reaching the Cuppe, said, Drinke yee, and shew forth the Lords death, and the Presbyterians at Geneua, where the Elder (a Laie man) ministereth the Cup ordinarily at the Communion. Some ministers (and namely the Puritane Doctors) may not minister the Sacraments. For (say the disciplinarians) the office of Doctors is onely to teach true doctrine, but in our Church (of England) the Doctor encroacheth vpon the office of the Pastor. For both indifferently doth teach, exhort, and minister the Sacraments.","segments":[{"text":"Some may minister the Sacraments, which are not meerely, and full ministers of the word, and Sacraments; and so thinke both the Anabaptists, among whome, their king (when it was) after Supper tooke bread, and reaching it among the Communicants did say, Take, eate, & shew forth the Lords death; their Queene also reaching the Cuppe, said, Drinke yee, and shew forth the Lords death,","proofs":[],"refs":[],"note":"Surius com. p. 237."},{"text":"and the Presbyterians at Geneua, where the Elder (a Laie man) ministereth the Cup ordinarily at the Communion.","proofs":[],"refs":[],"note":"Survay of dis. cap. 15. out of the Geneva lawes."},{"text":"Some ministers (and namely the Puritane Doctors) may not minister the Sacraments. For (say the disciplinarians) the office of Doctors is onely to teach true doctrine,","proofs":[],"refs":[],"note":"Lear. discours. p. 17."},{"text":"but in our Church (of England) the Doctor encroacheth vpon the office of the Pastor. For both indifferently doth teach, exhort, and minister the Sacraments.","proofs":[],"refs":[],"note":"Fruct. Ser. on Rom. 12. p. 40."}],"items":[]},{"question":"","answer":"None though a lawfull Minister, may administer, the Sacraments, which either is no preacher, or when hee ministreth them doth not preach, which be the errors of the Disciplinarians, or Puritanes.","segments":[{"text":"None though a lawfull Minister, may administer, the Sacraments, which either is no preacher,","proofs":[],"refs":[],"note":"The administration of the Sacraments ought to be committed to none, but such as are preachers of the word. Lear. disco. p. 60. It is sacriledge to separate the word (viz. Preaching) frō the Sacram. Ibid. The preaching of the word is the life of the Sacraments. T.C. 1. rep. p. 125"},{"text":"or when hee ministreth them doth not preach,","proofs":[],"refs":[],"note":"The vnchangeable lawes of God be (saith T.C.) that none minister the Sacraments, which doe not preach. T.C. 1. repl. p. 104. § 3. Where there is no Preacher of the word, there ought to be no minister of the Sacraments. Lear. disc. p. 62."},{"text":"which be the errors of the Disciplinarians, or Puritanes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Publiquely, and priuately too the Sacrament of Baptisme may be administred by any man, yea by women, if necessitie doe vrge. So hold the Papist. For saith Iauell, in the time of necessitie the minister of Baptisme is euery man, both male and female. A woman, be shee yong or old, sacred or wicked, Euery male that hath his wits, and is neither dumbe, nor so drunken, that he can vtter the the words, as wel Pagā, Infidel, & heretik: the bad as the good; the schismatik, as the Catholike, may baptize. And yet vsually in the ciuill warres both in France, and in Netherland, the Papists did rebaptize such children, as of the Protestant not lai-mē, but ministers, had afore bin baptized.","segments":[{"text":"Publiquely, and priuately too the Sacrament of Baptisme may be administred by any man, yea by women, if necessitie doe vrge. So hold the Papist. For saith Iauell,","proofs":[],"refs":[],"note":"Iauel. phil. Cor. par. 5. fol. 559."},{"text":"in the time of necessitie the minister of Baptisme is euery man, both male and female. A woman, be shee yong or old, sacred or wicked, Euery male that hath his wits, and is neither dumbe, nor so drunken, that he can vtter the the words, as wel Pagā, Infidel, & heretik: the bad as the good; the schismatik, as the Catholike, may baptize. And yet vsually in the ciuill warres both in France, and in Netherland, the Papists did rebaptize such children, as of the Protestant not lai-mē, but ministers, had afore bin baptized.","proofs":[],"refs":[],"note":"So in Netherland were children rebaptized, when the Duke of Alva there tyranized. Trag. hist. of Antwerp. The like Repabtization was vsed by the Papists at Tholouse, Troys, and other cities in France, especially an. 1562. See the Chron. of France."}],"items":[]},{"question":"","answer":"This priuate Baptisme by priuate persons was also taught long since both by the Marcionites, and Pepuzians.","segments":[{"text":"This priuate Baptisme by priuate persons was also taught long since both by the Marcionites,","proofs":[],"refs":[],"note":"D. August. ad Quodvult. c. 27."},{"text":"and Pepuzians.","proofs":[],"refs":[],"note":"Epiphan. haeres▪ 42."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. There is a lawfull ministerie in the Church.","segments":[{"text":"4. Proposition. There is a lawfull ministerie in the Church.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"God, for the gathering, or erecting to himselfe a Church out of mankinde; and for the well gouerning of the same, from time to time hath vsed, yea, and also doth and to the end of the world will vse the ministery of men lawfully called thereunto by men. A truth most euident in the holy Scripture.","segments":[{"text":"God, for the gathering, or erecting to himselfe a Church out of mankinde; and for the well gouerning of the same, from time to time hath vsed, yea, and also doth and to the end of the world will vse the ministery of men lawfully called thereunto by men. A truth most euident in the holy Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Iesus said vnto his Apostles, Goe, and teach all Nations, baptizing them, &c. and loe, I am with you alway, vnto the ende of the world.","segments":[{"text":"Iesus said vnto his Apostles, Goe, and teach all Nations, baptizing them, &c. and loe, I am with you alway, vnto the ende of the world.","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null}],"items":[]},{"question":"","answer":"Christ gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors, and Teachers, for the gathering together of the saints, for the worke of the ministerie, and for the edification of the body of Christ, till we all meet together (in the vnitie of faith, and knowledge of the Sonne of God) vnto a perfect man.","segments":[{"text":"Christ gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors, and Teachers, for the gathering together of the saints, for the worke of the ministerie, and for the edification of the body of Christ, till we all meet together (in the vnitie of faith, and knowledge of the Sonne of God) vnto a perfect man.","proofs":["Ephesians 4:11–13"],"refs":[{"printed":"Ephesians 4:11–13","osis":["Eph.4.11-Eph.4.13"]}],"note":null}],"items":[]},{"question":"","answer":"A truth also approued by the Churches.","segments":[{"text":"A truth also approued by the Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 15. & 2. c. 18. Bohem. c. 8.9.14. Gal. ar. 25.29.30.31. Belg. ar. 30.31. August. ar. 7. Sax. ar. 11. Wittemb. ar. 20. Sue. ar. 13.15"}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Oppugners of this truth, are","segments":[{"text":"Oppugners of this truth, are","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"First the Anabaptisticall Swermers, who both tearme all Ecclesiasticall men, The Diuells ministers; and also, as very wicked doe vtterly condemne the outward ministerie of the word, & Sacraments.","segments":[{"text":"First the Anabaptisticall Swermers, who both tearme all Ecclesiasticall men, The Diuells ministers; and also, as very wicked doe vtterly condemne the outward ministerie of the word, & Sacraments.","proofs":[],"refs":[],"note":"Althemar. conciliat. Loc. pugnan. lo. 191."}],"items":[]},{"question":"","answer":"And next the Brownists, who divulge that in these daies: No ministers haue the calling, sending or authoritie pertaining to a minister; and that, It will hardly be founde in all the world, that any minister, is, or shall be lawfully called, such also be the Barrowists which say, there is no ministerie of the Gospell in all Europe.","segments":[{"text":"And next the Brownists, who divulge that in these daies: No ministers haue the calling, sending or authoritie pertaining to a minister; and that, It will hardly be founde in all the world, that any minister, is, or shall be lawfully called,","proofs":[],"refs":[],"note":"R.H. on Psal. 122."},{"text":"such also be the Barrowists which say, there is no ministerie of the Gospell in all Europe.","proofs":[],"refs":[],"note":"Bar. disco. p. 104."}],"items":[]}]}]},{"question":"","answer":"5. Proposition. They are lawfull Ministers, which be ordained by Men lawfully appointed for the calling, and sending forth of Ministers.","segments":[{"text":"5. Proposition. They are lawfull Ministers, which be ordained by Men lawfully appointed for the calling, and sending forth of Ministers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"S. Paul in the beginning of his epistle vnto the Galathians, giueth vs to obserue the diuers sendeth-forth of men into the holy ministery: whereof","segments":[{"text":"S. Paul in the beginning of his epistle vnto the Galathians, giueth vs to obserue the diuers sendeth-forth of men into the holy ministery: whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some are sent immediately frō God himselfe. So sent, was by God the Father, both Iesus Christ, and Iohn Baptist, by God the Sonne, in his state mortall the twelue Apostles, in his state immortall, and glorious, S. Paul.","segments":[{"text":"Some are sent immediately frō God himselfe. So sent, was by God the Father, both Iesus Christ,","proofs":["John 20:21"],"refs":[{"printed":"John 20:21","osis":["John.20.21"]}],"note":null},{"text":"and Iohn Baptist,","proofs":["John 1:6"],"refs":[{"printed":"John 1:6","osis":["John.1.6"]}],"note":null},{"text":"by God the Sonne, in his state mortall the twelue Apostles,","proofs":["Matthew 10:5"],"refs":[{"printed":"Matthew 10:5","osis":["Matt.10.5"]}],"note":null},{"text":"in his state immortall, and glorious, S. Paul.","proofs":["Acts 9:15"],"refs":[{"printed":"Acts 9:15","osis":["Acts.9.15"]}],"note":null}],"items":[]},{"question":"","answer":"This calling is speciall, and extraordinarie: and the men so called were adorned with the gift of miracles cōmonly, as were Iesus Christ, and his Apostles; but not alwaies, for Iohn Baptist wrought none.","segments":[{"text":"This calling is speciall, and extraordinarie: and the men so called were adorned with the gift of miracles cōmonly, as were Iesus Christ, and his Apostles; but not alwaies, for Iohn Baptist wrought none.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And they were also enioyned, for the most part, as the Apostles, to preach throughout the world, howbeit our Sauiour was limited.","segments":[{"text":"And they were also enioyned, for the most part, as the Apostles, to preach throughout the world,","proofs":["Matthew 28:20"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]}],"note":null},{"text":"howbeit our Sauiour was limited.","proofs":["Matthew 15:24"],"refs":[{"printed":"Matthew 15:24","osis":["Matt.15.24"]}],"note":null}],"items":[]},{"question":"","answer":"Some againe were sent of men: as they be, who are sent of men not authorized thereunto by the word of God, and that to the disturbance of the peace of the Church: such in the Apostles time, were the false Apostles; in our daies be the Anabaptists, Familie Elders, and law despising Brownists.","segments":[{"text":"Some againe were sent of men: as they be, who are sent of men not authorized thereunto by the word of God, and that to the disturbance of the peace of the Church: such in the Apostles time, were the false Apostles; in our daies be the Anabaptists, Familie Elders, and law despising Brownists.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And some lastly are by men sent: so in the primitiue Church by the Apostles, were Pastors, and Elders ordained, who by the same authoritie ordained other Pastors, and teachers. Whence it is that the Church, as it hath bin: so it shall till the end of the world be prouided for. They who are thus called haue power neither to worke miracles, as the Apostles had; nor to preach, and minister the Sacraments where they will, as the Apostles might, but they are tied euery man to his charge, which they must faithfully attend vpon; except vrgent occasion doe enforce the contrary.","segments":[{"text":"And some lastly are by men sent: so in the primitiue Church by the Apostles, were Pastors, and Elders ordained,","proofs":["Acts 14:23","1 Timothy 4:14"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]},{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null},{"text":"who by the same authoritie ordained other Pastors, and teachers.","proofs":["1 Timothy 5:22"],"refs":[{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]}],"note":"1. Tim. 22.5."},{"text":"Whence it is that the Church, as it hath bin: so it shall till the end of the world be prouided for. They who are thus called haue power neither to worke miracles, as the Apostles had; nor to preach, and minister the Sacraments where they will, as the Apostles might, but they are tied euery man to his charge, which they must faithfully attend vpon; except vrgent occasion doe enforce the contrary.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The calling of these men is tearmed a generall calling, and it is the ordinarie, and in these daies the lawfull calling, allowed by the word of God.","segments":[{"text":"The calling of these men is tearmed a generall calling, and it is the ordinarie, and in these daies the lawfull calling, allowed by the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"So testifie with vs the true Churches else where in the world","segments":[{"text":"So testifie with vs the true Churches else where in the world","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 17. & 2. c. 18. Bohem. c. 9. Gal. ar. 31. Belg. ar. 31. August. ar. 14. Wittem. ar. 21. Suev. ar. 13."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This truth hath many waies bin resisted. For there be which thinke, how in these daies there is no calling, but the extraordinarie, or immediate calling from God, & not by men, as the Anabaptists, Familists and Brownists: of whome afore.","segments":[{"text":"This truth hath many waies bin resisted. For there be which thinke, how in these daies there is no calling, but the extraordinarie, or immediate calling from God, & not by men, as the Anabaptists, Familists and Brownists: of whome afore.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Papists albeit they allow the assertion: yet take they all ministers to be wolues, Hirelings, Laie men, and Intruders, who are not sacrificing Priests, annointed by some Antichristian Bishop of the Romish synagogue.","segments":[{"text":"The Papists albeit they allow the assertion: yet take they all ministers to be wolues, Hirelings, Laie men, and Intruders, who are not sacrificing Priests, annointed by some Antichristian Bishop of the Romish synagogue.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 7. can. 7."}],"items":[]},{"question":"","answer":"Either all, or the most part of the ministers of England, saith Howlet, be meere Lay men, and no Priests, and consequently haue noe authoritie in these things. It is euidēt, &c. because they are not ordained by such a Bishop, and Preist, as the Catholike Church hath put in authoritie.","segments":[{"text":"Either all, or the most part of the ministers of England, saith Howlet,","proofs":[],"refs":[],"note":"Howl. 7. reas."},{"text":"be meere Lay men, and no Priests, and consequently haue noe authoritie in these things. It is euidēt, &c. because they are not ordained by such a Bishop, and Preist, as the Catholike Church hath put in authoritie.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"6. Proposition. Before Ministers are to be ordained, they are to be chosen, and called.","segments":[{"text":"6. Proposition. Before Ministers are to be ordained, they are to be chosen, and called.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Though it be in the power of them which haue authority in the Church, to appoint Ministers for Gods people: yet may they admit neither whome they will, nor as they will themselues: But they are both deliberately to chuse, and orderly to call such as they haue chosen.","segments":[{"text":"Though it be in the power of them which haue authority in the Church, to appoint Ministers for Gods people: yet may they admit neither whome they will, nor as they will themselues: But they are both deliberately to chuse, and orderly to call such as they haue chosen.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This made the Apostles and Elders in the primitiue Church straightly to charge, that suddenly hands should be laid on no man.","segments":[{"text":"This made the Apostles and Elders in the primitiue Church straightly to charge, that suddenly hands should be laid on no man.","proofs":["1 Timothy 5:22"],"refs":[{"printed":"1 Timothy 5:22","osis":["1Tim.5.22"]}],"note":null}],"items":[]},{"question":"","answer":"To make a speciall choise of twaine, whereof one was to be elected into the place of Iudas.","segments":[{"text":"To make a speciall choise of twaine, whereof one was to be elected into the place of Iudas.","proofs":["Acts 1:23"],"refs":[{"printed":"Acts 1:23","osis":["Acts.1.23"]}],"note":null}],"items":[]},{"question":"","answer":"By election to ordaine Elders in euery church, and by praier and fasting, to commend them to the Lord, and by laying on of hands to consecrate them.","segments":[{"text":"By election to ordaine Elders in euery church, and by praier and fasting, to commend them to the Lord,","proofs":["Acts 14:23"],"refs":[{"printed":"Acts 14:23","osis":["Acts.14.23"]}],"note":null},{"text":"and by laying on of hands to consecrate them.","proofs":["1 Timothy 4:14"],"refs":[{"printed":"1 Timothy 4:14","osis":["1Tim.4.14"]}],"note":null}],"items":[]},{"question":"","answer":"To describe who who were to be chosen, and called. For they are to be Men, not Boies nor women, Men of good behauiour, not incontinent, not giuen to wine, not strikers, not couetous, not proud, not froward nor irefull, nor giuers of offense, finally men of speciall gifts, apt to teach, able to exhort, wise, to diuide the word of God aright, bold, to reprooue, willing to take paines, watchfull, to ouersee, patient to suffer, and constant, to endure all manner of afflictions.","segments":[{"text":"To describe who who were to be chosen, and called. For they are to be Men, not Boies nor women,","proofs":["1 Timothy 2:12"],"refs":[{"printed":"1 Timothy 2:12","osis":["1Tim.2.12"]}],"note":null},{"text":"Men of good behauiour, not incontinent, not giuen to wine, not strikers, not couetous,","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"not proud,","proofs":["1 Peter 5:3"],"refs":[{"printed":"1 Peter 5:3","osis":["1Pet.5.3"]}],"note":null},{"text":"not froward nor irefull,","proofs":["Titus 1:7"],"refs":[{"printed":"Titus 1:7","osis":["Titus.1.7"]}],"note":null},{"text":"nor giuers of offense,","proofs":["2 Corinthians 6:3"],"refs":[{"printed":"2 Corinthians 6:3","osis":["2Cor.6.3"]}],"note":null},{"text":"finally men of speciall gifts, apt to teach,","proofs":["1 Timothy 3:2"],"refs":[{"printed":"1 Timothy 3:2","osis":["1Tim.3.2"]}],"note":null},{"text":"able to exhort,","proofs":["Titus 1:9"],"refs":[{"printed":"Titus 1:9","osis":["Titus.1.9"]}],"note":null},{"text":"wise, to diuide the word of God aright,","proofs":["2 Timothy 2:15"],"refs":[{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null},{"text":"bold, to reprooue,","proofs":["1 Timothy 5:20","Titus 1:9"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]},{"printed":"Titus 1:9","osis":["Titus.1.9"]}],"note":null},{"text":"willing to take paines,","proofs":["Matthew 9:38","2 Timothy 4:2"],"refs":[{"printed":"Matthew 9:38","osis":["Matt.9.38"]},{"printed":"2 Timothy 4:2","osis":["2Tim.4.2"]}],"note":null},{"text":"watchfull, to ouersee,","proofs":["Acts 20:28"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]}],"note":null},{"text":"patient to suffer,","proofs":["Acts 5:41","2 Timothy 4:7–8"],"refs":[{"printed":"Acts 5:41","osis":["Acts.5.41"]},{"printed":"2 Timothy 4:7–8","osis":["2Tim.4.7-2Tim.4.8"]}],"note":null},{"text":"and constant, to endure all manner of afflictions.","proofs":["2 Corinthians 11:23"],"refs":[{"printed":"2 Corinthians 11:23","osis":["2Cor.11.23"]}],"note":null}],"items":[]},{"question":"","answer":"And this doe the Churches Protestant by their Confessions approoue.","segments":[{"text":"And this doe the Churches Protestant by their Confessions approoue.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 25. & 2. c. 18. Bohem. c. 9. Gal. artic. 13. Belg. ar. 31. August. ar. 14. Wittemb. ar. 20. Sue. ar. 13."}],"items":[]}]},{"question":"","answer":"The Errors, and adversaries vnto this truth.","segments":[{"text":"The Errors, and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In error they remaine, who are of opinion, that","segments":[{"text":"In error they remaine, who are of opinion, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The due election, and calling of Ministers according to the word of God, is of no such necessitie to the making of Ministers: an erroneous fancie of the Anabaptists, and Familie of Loue.","segments":[{"text":"The due election, and calling of Ministers according to the word of God, is of no such necessitie to the making of Ministers: an erroneous fancie of the Anabaptists, and Familie of Loue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That women may be Deacons, Elders, and Bishops: the former, the Acephalians; the latter, the Pepuzians did maintaine.","segments":[{"text":"That women may be Deacons,","proofs":[],"refs":[],"note":"Sigebert."},{"text":"Elders, and Bishops: the former, the Acephalians; the latter, the Pepuzians did maintaine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"A speciall care is not to be had both of the life and the learning of men; or that wicked men, of euill life; ignorant men, without learning; Asses, of no giftes; loiterers which doe no good; or fauourers of superstition, and idolatry, which do great hurt, are to be admitted into the ministery.","segments":[{"text":"A speciall care is not to be had both of the life and the learning of men; or that wicked men, of euill life; ignorant men, without learning; Asses, of no giftes; loiterers which doe no good; or fauourers of superstition, and idolatry, which do great hurt, are to be admitted into the ministery.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They are causes, which indeede are none, to debarre men from the ecclesiasticall function, as if men haue bin twice married (an error of the Russeis, be married, haue had certaine wiues, haue not receiued the Sacrament of Confirmation, haue bin baptized of Heretikes, these may not be Priests, say the Papists; or if either they haue not bin trained vp in the Familie; or be not Elders in the said Familie of Loue.","segments":[{"text":"They are causes, which indeede are none, to debarre men from the ecclesiasticall function, as if men haue bin twice married (an error of the Russeis,","proofs":[],"refs":[],"note":"Liberus rerum Moscov. p. 30. b"},{"text":"be married,","proofs":[],"refs":[],"note":"Coster. Ench. controv. c. 15. de c•l. sacerd."},{"text":"haue had certaine wiues,","proofs":[],"refs":[],"note":"Test. Rhem. an. 1. Tim. 5.2."},{"text":"haue not receiued the Sacrament of Confirmation,","proofs":[],"refs":[],"note":"Concil. Trid. sess. 23. c. 4."},{"text":"haue bin baptized of Heretikes,","proofs":[],"refs":[],"note":"1. quaest. 1. ventum."},{"text":"these may not be Priests, say the Papists; or if either they haue not bin trained vp in the Familie; or be not Elders in the said Familie of Loue.","proofs":[],"refs":[],"note":"Such ought not to busie thēselues about the word. H.N. document. sent. c. 3. § 1. and 1. Exhort. c. 16. § 16."}],"items":[]}]}]}],"text":null},{"number":24,"title":"Of speaking in the Congregation in such a tongue as the people vnderstand not","part":null,"questions":[],"paragraphs":["24.1"],"clauses":[],"items":[{"question":"","answer":"It is a thing plainely repugnant to the word of God, and the custome of the primitiue Church, to haue publike prayer in the Church, or to minister the Sacraments in a tongue not vnderstood of the people.","segments":[{"text":"It is a thing plainely repugnant to the word of God, and the custome of the primitiue Church, to haue publike prayer in the Church, or to minister the Sacraments in a tongue not vnderstood of the people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The proposition. Publike praier, and the Sacraments, must be ministred in a tongue vnderstood of the common people.","segments":[{"text":"The proposition. Publike praier, and the Sacraments, must be ministred in a tongue vnderstood of the common people.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This assertion needeth small proofe. For who so is perswaded (as all true Christians of vnderstanding, are) that what is done publikely in the Church by a strange language, not vnderstood of the people, profiteth not the Congregation; edifieth not the weake; instructeth not the ignorant; inflameth not the zeale, offendeth the hearers, abuseth the people, dipleaseth God, bringeth religion into contempt, easily will thinke, that where the praiers be said, or the Sacraments administred in a tongue not vnderstood of the vulgar sort, neither is the word of God regarded, nor the custome of the purer, & primitiue Church obserued.","segments":[{"text":"This assertion needeth small proofe. For who so is perswaded (as all true Christians of vnderstanding, are) that what is done publikely in the Church by a strange language, not vnderstood of the people, profiteth not the Congregation;","proofs":["1 Corinthians 14:6, 9, 14"],"refs":[{"printed":"1 Corinthians 14:6, 9, 14","osis":["1Cor.14.6","1Cor.14.9","1Cor.14.14"]}],"note":null},{"text":"edifieth not the weake;","proofs":["1 Corinthians 14:17, 26"],"refs":[{"printed":"1 Corinthians 14:17, 26","osis":["1Cor.14.17","1Cor.14.26"]}],"note":"Ib. 17.26."},{"text":"instructeth not the ignorant;","proofs":["1 Corinthians 14:14, 19"],"refs":[{"printed":"1 Corinthians 14:14, 19","osis":["1Cor.14.14","1Cor.14.19"]}],"note":"Ib. 14 19."},{"text":"inflameth not the zeale,","proofs":["1 Corinthians 14:9"],"refs":[{"printed":"1 Corinthians 14:9","osis":["1Cor.14.9"]}],"note":"Ib. v. 9."},{"text":"offendeth the hearers,","proofs":["1 Corinthians 14:7, 11"],"refs":[{"printed":"1 Corinthians 14:7, 11","osis":["1Cor.14.7","1Cor.14.11"]}],"note":"Ib. 7.11."},{"text":"abuseth the people,","proofs":["1 Corinthians 14:11, 16"],"refs":[{"printed":"1 Corinthians 14:11, 16","osis":["1Cor.14.11","1Cor.14.16"]}],"note":"Ib. 11.16."},{"text":"dipleaseth God,","proofs":["Matthew 15:8"],"refs":[{"printed":"Matthew 15:8","osis":["Matt.15.8"]}],"note":null},{"text":"bringeth religion into contempt,","proofs":["1 Corinthians 14:23"],"refs":[{"printed":"1 Corinthians 14:23","osis":["1Cor.14.23"]}],"note":null},{"text":"easily will thinke, that where the praiers be said, or the Sacraments administred in a tongue not vnderstood of the vulgar sort, neither is the word of God regarded, nor the custome of the purer, & primitiue Church obserued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This article no church doth doubt of, and very many by their extant Confessions doe allow.","segments":[{"text":"This article no church doth doubt of, and very many by their extant Confessions doe allow.","proofs":[],"refs":[],"note":"Confess. Helv. 2. c. 22. Witt. c. 27. August. de Missa, ar. 3. Suev. c. 21."}],"items":[]}]},{"question":"","answer":"Aduersaries vnto this truth.","segments":[{"text":"Aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"But their is nothing either so true, or apparent, which hath by all men at any time bin ackowledged. So contrary to this truth.","segments":[{"text":"But their is nothing either so true, or apparent, which hath by all men at any time bin ackowledged. So contrary to this truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In old time the Ossens made their praiers vnto God alwaies in a strange language, which they learned of Elxeus their founder, and the Marcosians, at the ministration of Baptisme, vsed certaine Hebrew words, not to edifie, but to terrifie, and astonish the mindes of the weake, and ignorant people.","segments":[{"text":"In old time the Ossens made their praiers vnto God alwaies in a strange language, which they learned of Elxeus their founder,","proofs":[],"refs":[],"note":"Epiph. haer. 19."},{"text":"and the Marcosians, at the ministration of Baptisme, vsed certaine Hebrew words, not to edifie, but to terrifie, and astonish the mindes of the weake, and ignorant people.","proofs":[],"refs":[],"note":"D. Iren. l. 1. c. 18."}],"items":[]},{"question":"","answer":"In these daies, the Turkes performe all their superstitions in the Arabian language, thinking it not onely vnmeete, but also an vnlawfull thing for the common sort of persons, to vnderstand their Mahometane mysteries.","segments":[{"text":"In these daies, the Turkes performe all their superstitions in the Arabian language, thinking it not onely vnmeete, but also an vnlawfull thing for the common sort of persons, to vnderstand their Mahometane mysteries.","proofs":[],"refs":[],"note":"An. Geufraeus aulae Tur. l. 2."}],"items":[]},{"question":"","answer":"The Iacobite preists doe vse a tongue at their church ministrations, and meetings, which the vulgar people cannot comprehend.","segments":[{"text":"The Iacobite preists doe vse a tongue at their church ministrations, and meetings, which the vulgar people cannot comprehend.","proofs":[],"refs":[],"note":"Magd. eccles. hist. Cen. 12. c. 5."}],"items":[]},{"question":"","answer":"The diuine Lyturgie among the Russians is compounded partly of the Greeke, and partly of the Sclavonian language.","segments":[{"text":"The diuine Lyturgie among the Russians is compounded partly of the Greeke, and partly of the Sclavonian language.","proofs":[],"refs":[],"note":"Alex. Guag. de relig. Mosc. pag. 230."}],"items":[]},{"question":"","answer":"The Papists will haue all diuine Seruice, Praiers, and Sacraments, and that throughout the world, ministred onely in the Latine tongue, which but fewe men of the common people doe vnderstand: some of them holding, that It is not necessary that wee vnderstand our praiers, and that praiers, not vnderstood of the people, are acceptable to God, and all of them maintaining that hee is accursed, whosoeuer doth affirme, how the Masse ought to be celebrate onely in a vulgar tongue.","segments":[{"text":"The Papists will haue all diuine Seruice, Praiers, and Sacraments, and that throughout the world, ministred onely in the Latine tongue, which but fewe men of the common people doe vnderstand: some of them holding, that It is not necessary that wee vnderstand our praiers,","proofs":[],"refs":[],"note":"Test. Rhem. annot. p. 463."},{"text":"and that praiers, not vnderstood of the people, are acceptable to God,","proofs":[],"refs":[],"note":"Test. Rhem. an. Matth. 21.6."},{"text":"and all of them maintaining that hee is accursed, whosoeuer doth affirme, how the Masse ought to be celebrate onely in a vulgar tongue.","proofs":[],"refs":[],"note":"Si quis dixeril, lingua tantum vulgari Missam celebrari debere, anathema sit. Concil. Trid. sess. 22. can. 9."}],"items":[]}]}]}],"text":null},{"number":25,"title":"Of the Sacraments","part":null,"questions":[],"paragraphs":["25.1","25.2","25.3","25.4"],"clauses":[],"items":[{"question":"","answer":"Sacraments ordained of Christ be not onely badges, or tokens of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace, and Gods good will toward vs, by which he doth worke inuisibly in vs, and not onely quicken but also strengthen and confirme our faith in him. There be two Sacraments ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreame vnction, are not to be compted for Sacraments of the Gospell, beeing such as haue growen partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet haue not like nature of Sacraments with Baptisme and the Lords Supper, for that they haue not any visible signe, or ceremonie ordained of God.","segments":[{"text":"Sacraments ordained of Christ be not onely badges, or tokens of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace, and Gods good will toward vs, by which he doth worke inuisibly in vs, and not onely quicken but also strengthen and confirme our faith in him. There be two Sacraments ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreame vnction, are not to be compted for Sacraments of the Gospell, beeing such as haue growen partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet haue not like nature of Sacraments with Baptisme and the Lords Supper, for that they haue not any visible signe, or ceremonie ordained of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Sacraments were not ordained of Christ to be gazed vpon, or to be carried about, but that wee should duely vse them. And in such onely, as worthily receiue the same, they haue a wholesome effect, or operation: but they that receiue them vnworthyly, purchase to themselues damnation, as Saint Paul saith.","segments":[{"text":"The Sacraments were not ordained of Christ to be gazed vpon, or to be carried about, but that wee should duely vse them. And in such onely, as worthily receiue the same, they haue a wholesome effect, or operation: but they that receiue them vnworthyly, purchase to themselues damnation, as Saint Paul saith.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The Sacraments ordained of Christ, be badges, or tokens of our profession which be Christians.","segments":[{"text":"1. The Sacraments ordained of Christ, be badges, or tokens of our profession which be Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The Sacraments be certaine sure witnesses, and effectuall signes of grace, and God his good will toward vs.","segments":[{"text":"2. The Sacraments be certaine sure witnesses, and effectuall signes of grace, and God his good will toward vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. By the Sacraments God doth quicken, strengthen, and confirme, our faith in him.","segments":[{"text":"3. By the Sacraments God doth quicken, strengthen, and confirme, our faith in him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Christ hath ordained but two Sacraments in his holy Gospell.","segments":[{"text":"4. Christ hath ordained but two Sacraments in his holy Gospell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. Confirmation. is no Sacrament.","segments":[{"text":"5. Confirmation. is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. Penance. is no Sacrament.","segments":[{"text":"6. Penance. is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. Orders. is no Sacrament.","segments":[{"text":"7. Orders. is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"8. Matrimonie. is no Sacrament.","segments":[{"text":"8. Matrimonie. is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"9. Extreame vnction. is no Sacrament.","segments":[{"text":"9. Extreame vnction. is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"10. The Sacraments are not to be abused, but rightly to be vsed of vs all.","segments":[{"text":"10. The Sacraments are not to be abused, but rightly to be vsed of vs all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"11. All which receiue the Sacrament, receiue not therewithall the things signified by the Sacraments.","segments":[{"text":"11. All which receiue the Sacrament, receiue not therewithall the things signified by the Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The Sacraments ordained of Christ, be badges or tokens of our profession, which be Christians.","segments":[{"text":"1. Proposition. The Sacraments ordained of Christ, be badges or tokens of our profession, which be Christians.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Sacraments are badges or tokens both of Christians, and of Christianitie.","segments":[{"text":"The Sacraments are badges or tokens both of Christians, and of Christianitie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of Christians. For by them are visibly discerned, the faithfull, from Pagans: and Christians, Iewes, Turkes, and all prophane Atheists.","segments":[{"text":"Of Christians. For by them are visibly discerned, the faithfull, from Pagans: and Christians, Iewes, Turkes, and all prophane Atheists.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of Christianitie. For, as Circumcision in the old Lawe, was a token how the corrupt, and carnall affections of the minde should be subdued; and that the Lord required not so much an outward of the Body, as an inward circumcision of the heart, so Baptisme telleth vs, that being once dead vnto sinne, wee are to liue vnto righteousnes; that all wee which haue bin baptized vnto Iesus Christ, haue bin baptized into his death, &c. and must walke in newnesse of life, &c., for wee haue put on Christ, by Baptisme.","segments":[{"text":"Of Christianitie. For, as Circumcision in the old Lawe, was a token how the corrupt, and carnall affections of the minde should be subdued; and that the Lord required not so much an outward of the Body, as an inward circumcision of the heart,","proofs":["Deuteronomy 10:16","30:6","Jeremiah 4:4","Acts 7:51","Romans 2:28","Philippians 3:3","Colossians 2:11"],"refs":[{"printed":"Deuteronomy 10:16","osis":["Deut.10.16"]},{"printed":"30:6","osis":["Deut.30.6"]},{"printed":"Jeremiah 4:4","osis":["Jer.4.4"]},{"printed":"Acts 7:51","osis":["Acts.7.51"]},{"printed":"Romans 2:28","osis":["Rom.2.28"]},{"printed":"Philippians 3:3","osis":["Phil.3.3"]},{"printed":"Colossians 2:11","osis":["Col.2.11"]}],"note":"Deut. 10.16.30.6. Ier. 4.4. Act. 7.51. Rom. 12.28. Phil. 3.3. Coloss. 2.11."},{"text":"so Baptisme telleth vs, that being once dead vnto sinne, wee are to liue vnto righteousnes; that all wee which haue bin baptized vnto Iesus Christ, haue bin baptized into his death, &c. and must walke in newnesse of life, &c.,","proofs":["Romans 6:3"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"for wee haue put on Christ,","proofs":["Galatians 3:26"],"refs":[{"printed":"Galatians 3:26","osis":["Gal.3.26"]}],"note":null},{"text":"by Baptisme.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie; and that it should be celebrated, not with old Leauen, neither in the Leauen of maliciousnes, but with the vnleauened bread of synceritie and truth: so the participation of one Loafe, and of one Cuppe in the Lord his Supper, doth commend vnto our consideration a sweete concord; a brotherly vnanimitie; and a constant continuance in the true worship of God, without fauouring of Idolatrie in ay respect.","segments":[{"text":"And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie; and that it should be celebrated, not with old Leauen, neither in the Leauen of maliciousnes, but with the vnleauened bread of synceritie and truth:","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":null},{"text":"so the participation of one Loafe, and of one Cuppe in the Lord his Supper, doth commend vnto our consideration a sweete concord; a brotherly vnanimitie; and a constant continuance in the true worship of God, without fauouring of Idolatrie in ay respect.","proofs":["1 Corinthians 10:17"],"refs":[{"printed":"1 Corinthians 10:17","osis":["1Cor.10.17"]}],"note":null}],"items":[]},{"question":"","answer":"This doe the godly in al their Churches, and throughout the word both teach, and testifie.","segments":[{"text":"This doe the godly in al their Churches, and throughout the word both teach, and testifie.","proofs":[],"refs":[],"note":"Confess. Helv. 1. c. 29. and 2. ar. 20. August. ar. 13. Sax. ar. 12."}],"items":[]}]},{"question":"","answer":"The Adversaries vnto this truth.","segments":[{"text":"The Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Vngodly therefore and in a cursed state are they, which equall other things with the Sacraments to discerne Christians from Pagans. So the Iacobites imprint the signe of the Crosse on their Armes, Foreheades, &c. to be knowen for Christians. which contemne the Sacraments as of none account. Soe doe the Anabaptists.","segments":[{"text":"Vngodly therefore and in a cursed state are they, which equall other things with the Sacraments to discerne Christians from Pagans. So the Iacobites imprint the signe of the Crosse on their Armes, Foreheades, &c. to be knowen for Christians.","proofs":[],"refs":[],"note":"Magdeburg. ec. hist. Cen. 12. c. 3."},{"text":"which contemne the Sacraments as of none account. Soe doe the Anabaptists.","proofs":[],"refs":[],"note":"Bulling. contr. Anab. l. 2. c. 4. Althamar. concil. Lo. pag. lo. 191."}],"items":[]},{"question":"","answer":"Ther be (saith D. Sarania) which hold how the Sacraments were to be administred onely at the first plāting of the Church by the Apostles, and Euangelists: but doe not appeare vnto vs in these daies. It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God.","segments":[{"text":"Ther be (saith D. Sarania) which hold how the Sacraments were to be administred onely at the first plāting of the Church by the Apostles, and Euangelists: but doe not appeare vnto vs in these daies.","proofs":[],"refs":[],"note":"D. Sarania def. tract. de divers. minist. grad. c. 14."},{"text":"It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God.","proofs":[],"refs":[],"note":"Holinsh. chr. fol. 1299."}],"items":[]},{"question":"","answer":"Which thinke the Sacraments are but onely ciuill, and ceremoniall badges of an outward Church; such generally be all Atheists, and hypocrites; particulary, the Messalians, and Familie of Loue, who thinke that for obedience sake to magistrates the sacramēts are to be receiued, but are to none effect to the perfect ones in the Familie.","segments":[{"text":"Which thinke the Sacraments are but onely ciuill, and ceremoniall badges of an outward Church; such generally be all Atheists, and hypocrites; particulary, the Messalians,","proofs":[],"refs":[],"note":"Theodor. lib. c. 9. c. 11."},{"text":"and Familie of Loue, who thinke that for obedience sake to magistrates the sacramēts are to be receiued,","proofs":[],"refs":[],"note":"Patterne of the pres. Temp."},{"text":"but are to none effect to the perfect ones in the Familie.","proofs":[],"refs":[],"note":"Ramseis confess."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The Sacraments be certaine sure wittnesses, and effectuall signes of grace, and God his Goodwill toward vs.","segments":[{"text":"2. Proposition. The Sacraments be certaine sure wittnesses, and effectuall signes of grace, and God his Goodwill toward vs.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from the word of God.","segments":[{"text":"The proofe from the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Infinitely doth God declare his vnspeakable, and incomprehensible good will to man ward; yet in these daies by none outward things more notably, and effectually, than by the Sacraments, For.","segments":[{"text":"Infinitely doth God declare his vnspeakable, and incomprehensible good will to man ward; yet in these daies by none outward things more notably, and effectually, than by the Sacraments, For.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of Baptisme saith Christ: Hee that beleeueth, and is baptized, shall be saued, and Peter, Amend your liues, and be baptized euery one, &c. for the remission of sins, and Paul, Husbands, loue your wiues, euen as Christ loued the Church, and gaue himselfe for it, that hee might sanctifie it, and cleanse it by the washing of water through the word, &c.","segments":[{"text":"Of Baptisme saith Christ: Hee that beleeueth, and is baptized, shall be saued,","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"and Peter, Amend your liues, and be baptized euery one, &c. for the remission of sins,","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"and Paul, Husbands, loue your wiues, euen as Christ loued the Church, and gaue himselfe for it, that hee might sanctifie it, and cleanse it by the washing of water through the word, &c.","proofs":["Ephesians 5:25"],"refs":[{"printed":"Ephesians 5:25","osis":["Eph.5.25"]}],"note":null}],"items":[]},{"question":"","answer":"And of the Lords supper saith our Sauiour Christ, touching the Bread, this is my body, which is giuen, and broken for you, and of the Cup, this is my blood of the new Testament, that is shed for many for the remission of sinnes.","segments":[{"text":"And of the Lords supper saith our Sauiour Christ, touching the Bread, this is my body, which is giuen,","proofs":["Luke 22:19"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"and broken for you,","proofs":["1 Corinthians 11:24"],"refs":[{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null},{"text":"and of the Cup, this is my blood of the new Testament, that is shed for many for the remission of sinnes.","proofs":["Matthew 26:28","Luke 22:20"],"refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Luke 22:20","osis":["Luke.22.20"]}],"note":null}],"items":[]},{"question":"","answer":"This truth doe the purer Churches of these daies euery where acknowledge.","segments":[{"text":"This truth doe the purer Churches of these daies euery where acknowledge.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 20.22. and 2. cap. 19.20.21. Bohem. c. 11.12.13. Gal. ar. 34.38. Belg. ar. 33.35. August. ar. 9.13. Willem. ar. 10.19. Suev. ar. 16.18."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Contrary hereunto the Papists erroneously doe hold, that","segments":[{"text":"Contrary hereunto the Papists erroneously doe hold, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Sacraments of the newe Law doe conferre grace ex opere operato.","segments":[{"text":"The Sacraments of the newe Law doe conferre grace ex opere operato.","proofs":[],"refs":[],"note":"Concil. Trid, sess. 7. can. 8."}],"items":[]},{"question":"","answer":"The Sacraments of the old, and new Testament in this doe differ, for that the Sacraments of the old Testament did onely shadow forth saluation, but the Sacraments of the newe doe conferre, and worke saluation, and doe iustifie (not onely signifie God his good will toward vs) by reason of the worke done, which is the outward Sacraments.","segments":[{"text":"The Sacraments of the old, and new Testament in this doe differ, for that the Sacraments of the old Testament did onely shadow forth saluation, but the Sacraments of the newe doe conferre, and worke saluation,","proofs":[],"refs":[],"note":"Concil. Flor."},{"text":"and doe iustifie (not onely signifie God his good will toward vs) by reason of the worke done, which is the outward Sacraments.","proofs":[],"refs":[],"note":"Bonavent. l. 4. dist. 1. q. 5. Gab. Biel l. 4. dist. 1. q. 3."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. By the Sacraments God doth quicken, strengthen, and confirme our faith in him.","segments":[{"text":"3. Proposition. By the Sacraments God doth quicken, strengthen, and confirme our faith in him.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes, and ye shall receiue the gift of the holy Ghost, saith S. Peter.","segments":[{"text":"Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes, and ye shall receiue the gift of the holy Ghost, saith S. Peter.","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null}],"items":[]},{"question":"","answer":"Christ he gaue himselfe for the Church, that he might sanctifie it, and cleanse it by the washing of water through the word.","segments":[{"text":"Christ he gaue himselfe for the Church, that he might sanctifie it, and cleanse it by the washing of water through the word.","proofs":["Ephesians 5:25–26"],"refs":[{"printed":"Ephesians 5:25–26","osis":["Eph.5.25-Eph.5.26"]}],"note":null}],"items":[]},{"question":"","answer":"The cup of blessing which we blesse, is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? saith Saint Paul.","segments":[{"text":"The cup of blessing which we blesse, is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? saith Saint Paul.","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":"i. Cor. 10.16."}],"items":[]},{"question":"","answer":"The same is affirmed by the reformed Churches.","segments":[{"text":"The same is affirmed by the reformed Churches.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 21. & 2. c. 19.20.21. Basil. ar. 6. Bohem. c. 11.12. Gal. ar. 34. Belg. ar. 33.34. August. ar. 13. Saxon. ar. 13. Suev. c. 17."}],"items":[]},{"question":"","answer":"Howbeit this Faith is not necessarily tied vnto the visible signes, and Sacraments. For","segments":[{"text":"Howbeit this Faith is not necessarily tied vnto the visible signes, and Sacraments. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Without the Sacraments many haue liued, and died, who pleased God, and are no doubt saued, either in respect of their owne faith (as wee are to thinke of all the godly, both men who were borne, and died afore the institution of Circumcision, in the wildernesse, and in the time of grace, & yet by some extremity, could not receiue the seale of the couenant) and women, who afore, and vnder the lawe, for many yeares, were partakers of no Sacrament, and neuer of one Sacrament; or that they be heires of the promise.","segments":[{"text":"Without the Sacraments many haue liued, and died, who pleased God, and are no doubt saued, either in respect of their owne faith (as wee are to thinke of all the godly, both men who were borne, and died afore the institution of Circumcision, in the wildernesse, and in the time of grace, & yet by some extremity, could not receiue the seale of the couenant) and women, who afore, and vnder the lawe, for many yeares, were partakers of no Sacrament, and neuer of one Sacrament; or that they be heires of the promise.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some haue faith afore they receiue any of the Sacraments.","segments":[{"text":"Some haue faith afore they receiue any of the Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"So had Abraham, the Iewes, vnto whom Peter preached, the Samaritanes, the Eunuch; Cornelius the Centurion: & haue the godly of discretion wheresouer not yet baptized.","segments":[{"text":"So had Abraham,","proofs":["Romans 4:9–10"],"refs":[{"printed":"Romans 4:9–10","osis":["Rom.4.9-Rom.4.10"]}],"note":null},{"text":"the Iewes, vnto whom Peter preached,","proofs":["Acts 2:41"],"refs":[{"printed":"Acts 2:41","osis":["Acts.2.41"]}],"note":null},{"text":"the Samaritanes,","proofs":["Acts 8:12"],"refs":[{"printed":"Acts 8:12","osis":["Acts.8.12"]}],"note":null},{"text":"the Eunuch;","proofs":["Acts 8:37"],"refs":[{"printed":"Acts 8:37","osis":["Acts.8.37"]}],"note":null},{"text":"Cornelius the Centurion:","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"& haue the godly of discretion wheresouer not yet baptized.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some neither afore, nor at the instant, nor yet afterward, though daily they receiue the Sacraments, will haue faith; such are like vnto Iudas, Ananias and Sapphira Simon Magus, the old Israelites, and the wicked Corinthians.","segments":[{"text":"Some neither afore, nor at the instant, nor yet afterward, though daily they receiue the Sacraments, will haue faith; such are like vnto Iudas,","proofs":["John 13:26"],"refs":[{"printed":"John 13:26","osis":["John.13.26"]}],"note":null},{"text":"Ananias and Sapphira","proofs":["Acts 5"],"refs":[{"printed":"Acts 5","osis":["Acts.5"]}],"note":null},{"text":"Simon Magus,","proofs":["Acts 8:13"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"note":null},{"text":"the old Israelites,","proofs":["1 Corinthians 10:5"],"refs":[{"printed":"1 Corinthians 10:5","osis":["1Cor.10.5"]}],"note":null},{"text":"and the wicked Corinthians.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"","answer":"In some the Sacraments doe effectually worke in processe of time, by the helpe of Gods word read or preached, which engendreth faith, such is the estate principally of Infants elected vnto life, and saluation, an encreasing in yeares.","segments":[{"text":"In some the Sacraments doe effectually worke in processe of time, by the helpe of Gods word read or preached, which engendreth faith,","proofs":["Romans 10:14"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]}],"note":null},{"text":"such is the estate principally of Infants elected vnto life, and saluation, an encreasing in yeares.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Therefore doe they erre, which teach or hold, that","segments":[{"text":"Therefore doe they erre, which teach or hold, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They neuer goe to heauen which die without the seales of the couenant: so thinke the Papists of Infants which die vnbaptized.","segments":[{"text":"They neuer goe to heauen which die without the seales of the couenant: so thinke the Papists of Infants which die vnbaptized.","proofs":[],"refs":[],"note":"Jauel. Phil. Chr. tract. 4. de felicit. Chr. c. 3. & Vigner. institut. Theol. c. 16. § 4. & Spec. peregr. quaest. dec. 1. c. 3. q. 5."}],"items":[]},{"question":"","answer":"They are damned (though they receiue the Sacraments), that will not receiue them after the receiued, and approued manner of the Church of Rome.","segments":[{"text":"They are damned (though they receiue the Sacraments), that will not receiue them after the receiued, and approued manner of the Church of Rome.","proofs":[],"refs":[],"note":"Concil. Trid. sess. 7. c. 13."}],"items":[]},{"question":"","answer":"There is no way of saluation but by faith, herby excluding infinite soules from the kingdome of heauē, which depart from this world before they doe beleeue.","segments":[{"text":"There is no way of saluation but by faith,","proofs":[],"refs":[],"note":"Lear. disc."},{"text":"herby excluding infinite soules from the kingdome of heauē, which depart from this world before they doe beleeue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"None beleeue but such as are baptized, say the Papists, as heare the word of God preached, say the Puritanes.","segments":[{"text":"None beleeue but such as are baptized, say the Papists,","proofs":[],"refs":[],"note":"Test. Rhem. an. Gal. 5.27."},{"text":"as heare the word of God preached, say the Puritanes.","proofs":[],"refs":[],"note":"Lear. disc. p. 36."}],"items":[]},{"question":"","answer":"The Sacraments giue grace ex opere operato,, and bring faith ex opere operato.","segments":[{"text":"The Sacraments giue grace ex opere operato,,","proofs":[],"refs":[],"note":"Test. Rhem. an. marg. p. 357."},{"text":"and bring faith ex opere operato.","proofs":[],"refs":[],"note":"Ibid. an. mar. p. 391."}],"items":[]},{"question":"","answer":"The Sacrament of Baptisme is cause of the saluation of Infants.","segments":[{"text":"The Sacrament of Baptisme is cause of the saluation of Infants.","proofs":[],"refs":[],"note":"Ibid. an. 1. Pet. v. 21."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. Christ hath ordained but two Sacraments in his Gospell.","segments":[{"text":"4. Proposition. Christ hath ordained but two Sacraments in his Gospell.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"A Sacrament, according to the etymologie of the word (as the Schoolemen doe write) is a signe of an holy thing, which beeing true, then haue their bin, and still are, by so many aboue either two, or seuen Sacraments, as there be, & haue bin, aboue two or seuen things, which are signes of sacred and holy things.","segments":[{"text":"A Sacrament, according to the etymologie of the word (as the Schoolemen doe write) is a signe of an holy thing, which beeing true, then haue their bin, and still are, by so many aboue either two, or seuen Sacraments, as there be, & haue bin, aboue two or seuen things, which are signes of sacred and holy things.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"But according to the nature thereof, a Sacrament is a couenant of God his fauour to man-ward, confirmed by some outward signe, or seale instituted by himselfe: which also hath bin sometimes speciall either to some men, & that extraordinarily by things naturall sometimes, as the tree of life was to Adam, and the Rainebowe to Noah, and sometimes by things supernaturall, as the smoaking furnace was to Abraham, the Fleece of wooll, to Gedeon, and the Diall, to Ezekiah, or to some Nation, as the Sacrifices, Circumcision, and the Paschall Lambe was to the Iewes.","segments":[{"text":"But according to the nature thereof, a Sacrament is a couenant of God his fauour to man-ward, confirmed by some outward signe, or seale instituted by himselfe: which also hath bin sometimes speciall either to some men, & that extraordinarily by things naturall sometimes, as the tree of life was to Adam,","proofs":["Genesis 3:3"],"refs":[{"printed":"Genesis 3:3","osis":["Gen.3.3"]}],"note":null},{"text":"and the Rainebowe to Noah,","proofs":["Genesis 9:9, 13"],"refs":[{"printed":"Genesis 9:9, 13","osis":["Gen.9.9","Gen.9.13"]}],"note":null},{"text":"and sometimes by things supernaturall, as the smoaking furnace was to Abraham,","proofs":["Genesis 15:17–18"],"refs":[{"printed":"Genesis 15:17–18","osis":["Gen.15.17-Gen.15.18"]}],"note":null},{"text":"the Fleece of wooll, to Gedeon,","proofs":["Judges 6:37"],"refs":[{"printed":"Judges 6:37","osis":["Judg.6.37"]}],"note":null},{"text":"and the Diall, to Ezekiah,","proofs":["2 Kings 20:8, 11","Isaiah 38:8"],"refs":[{"printed":"2 Kings 20:8, 11","osis":["2Kgs.20.8","2Kgs.20.11"]},{"printed":"Isaiah 38:8","osis":["Isa.38.8"]}],"note":null},{"text":"or to some Nation, as the Sacrifices, Circumcision, and the Paschall Lambe was to the Iewes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And sometimes generall to the whole Church militant, and ordinarie, as in the time of the Gospell. And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe, who by some earthly, and outward element, doth promise euerlasting fauour, and felicitie to such, as with true faith, and repentance, doe receiue the same. And such Sacraments in the newe Testament we finde only to be Baptisme, and the Lords supper.","segments":[{"text":"And sometimes generall to the whole Church militant, and ordinarie, as in the time of the Gospell. And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe, who by some earthly, and outward element, doth promise euerlasting fauour, and felicitie to such, as with true faith, and repentance, doe receiue the same. And such Sacraments in the newe Testament we finde only to be Baptisme,","proofs":["Matthew 28:19","Mark 16:16","John 3:5","Acts 2:38"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"and the Lords supper.","proofs":["Luke 22:19","John 6:53","1 Corinthians 11:24"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"John 6:53","osis":["John.6.53"]},{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null}],"items":[]},{"question":"","answer":"This is the iudgement also of the Churches Protestant.","segments":[{"text":"This is the iudgement also of the Churches Protestant.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":"Confess. Helv. 1. ar. 20. & 2. c. 19. Basil. ar. 5. § 2. Gal. ar. 35. Belg. ar. 33. Saxon. ar. 12. Suev. ar. 16."}],"items":[{"question":"","answer":"In a contrary opinion are diuers, and namely","segments":[{"text":"In a contrary opinion are diuers, and namely","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Iewes, and Turkes: for they denie all the Sacraments of the Church, as wee doe hold them.","segments":[{"text":"The Iewes, and Turkes: for they denie all the Sacraments of the Church, as wee doe hold them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Euchytes. who say that prayer onely, and not the Sacraments, are to be vsed.","segments":[{"text":"The Euchytes. who say that prayer onely, and not the Sacraments, are to be vsed.","proofs":[],"refs":[],"note":"Theodoret."}],"items":[]},{"question":"","answer":"The Schwenkfeldians, who contemne not only the word preached, but the Sacraments also, as superfluous, depending wholly vpon reuelations.","segments":[{"text":"The Schwenkfeldians, who contemne not only the word preached, but the Sacraments also, as superfluous, depending wholly vpon reuelations.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Bannisterians, who thinke there will be a time, and that in this world, when wee shall neede no Saraments.","segments":[{"text":"The Bannisterians, who thinke there will be a time, and that in this world, when wee shall neede no Saraments.","proofs":[],"refs":[],"note":"Vnfold. of vntruthes."}],"items":[]},{"question":"","answer":"The Papists, who publish","segments":[{"text":"The Papists, who publish","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That wee leaue out no lesse then sixe of the seuen Sacraments.","segments":[{"text":"That wee leaue out no lesse then sixe of the seuen Sacraments.","proofs":[],"refs":[],"note":"Howlet reas. 7."}],"items":[]},{"question":"","answer":"How there be seuen Sacraments of the newe Testament.","segments":[{"text":"How there be seuen Sacraments of the newe Testament.","proofs":[],"refs":[],"note":"Catech. Canis. Vaux."}],"items":[]},{"question":"","answer":"That he is accursed that shall say there be either moe, or fewer then seuen Sacraments: or that any of them is not verily, and properly a Sacrament; or that they be not all seuen instituted of Christ himselfe.","segments":[{"text":"That he is accursed that shall say there be either moe, or fewer then seuen Sacraments: or that any of them is not verily, and properly a Sacrament; or that they be not all seuen instituted of Christ himselfe.","proofs":[],"refs":[],"note":"Test. Rhem. an. Iames 5.24. Concil. Trid. sess. 7. cap. 1."}],"items":[]},{"question":"","answer":"That there are seuen Sacramēts, wherof two are voluntary, & at the discretion of men to be taken, or not, as Matrimonie, & holy orders; and fiue are necessary, and must be taken; and of these fiue, three to wit, Baptisme, Confirmation, and Orders, are but once to be taken, because they imprint an indeleble character in the soule of the receiuers: and fower be reiterable, and may often be receiued, as the Sacrament eucharisticall, Matrimonie, Penance, and of extreame Vnction, because at their first ministration they leaue in the soule no indeleble character.","segments":[{"text":"That there are seuen Sacramēts, wherof two are voluntary, & at the discretion of men to be taken, or not, as Matrimonie, & holy orders; and fiue are necessary, and must be taken; and of these fiue, three to wit, Baptisme, Confirmation, and Orders, are but once to be taken, because they imprint an indeleble character in the soule of the receiuers: and fower be reiterable, and may often be receiued, as the Sacrament eucharisticall, Matrimonie, Penance, and of extreame Vnction, because at their first ministration they leaue in the soule no indeleble character.","proofs":[],"refs":[],"note":"Stella Clericorum."}],"items":[]}]}]},{"question":"","answer":"5. Proposition. Confirmation is no Sacrament.","segments":[{"text":"5. Proposition. Confirmation is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Touching Confirmation, the sentence, and iudgement of the true Church is that rightly vsed, as it was in the primitiue Churh, it is no Sacrament; but a part of Christiā discipline, profitable for the whole Church of God. For the auncient Confirmation was nothing else then an examination of such as in their infancie had receiued the Sacrament of Baptisme, and were then, being of good discretion, able to yeeld an account of their beleeife, and to testifie with their owne mouthes what their suerties in their names had promised at their Baptisme: which confession being made, and a promise of perseueranc in the Faith by them giuen, the Bishop by sound doctrine, graue aduise, and godly exhortations, confirmed them in that good profession: and laying his hands vpon them, praied for the increase of God his gifts, and graces in their mindes.","segments":[{"text":"Touching Confirmation, the sentence, and iudgement of the true Church is that rightly vsed, as it was in the primitiue Churh, it is no Sacrament; but a part of Christiā discipline, profitable for the whole Church of God. For the auncient Confirmation was nothing else then an examination of such as in their infancie had receiued the Sacrament of Baptisme, and were then, being of good discretion, able to yeeld an account of their beleeife, and to testifie with their owne mouthes what their suerties in their names had promised at their Baptisme: which confession being made, and a promise of perseueranc in the Faith by them giuen, the Bishop by sound doctrine, graue aduise, and godly exhortations, confirmed them in that good profession: and laying his hands vpon them, praied for the increase of God his gifts, and graces in their mindes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Popish confirmation all Churches of God with vs vtterly doe dislike, as no Sacrament at all, instituted by Christ","segments":[{"text":"The Popish confirmation all Churches of God with vs vtterly doe dislike, as no Sacrament at all, instituted by Christ","proofs":[],"refs":[],"note":"Confess. Saxon. ar. 19. Wittemb. c. 11. See the Prop. immediatlie precedent."}],"items":[]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Contrariwise the sinagogue of Rome teacheth that Confirmatiōis a Sacramēt, whereby the grace that was giuen in Baptisme is confirmed, and made strong by the seuen gifts of the holy Ghost.","segments":[{"text":"Contrariwise the sinagogue of Rome teacheth that Confirmatiōis a Sacramēt, whereby the grace that was giuen in Baptisme is confirmed, and made strong by the seuen gifts of the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of which their Confirmation they giue vs fower things principally to obsetue, viz.","segments":[{"text":"Of which their Confirmation they giue vs fower things principally to obsetue, viz.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The substance, or matter, which is holy Chrisme confect, (as they say) and made of Oile oliue, and Bawlme consecrated by a Bishop.","segments":[{"text":"1. The substance, or matter, which is holy Chrisme confect, (as they say) and made of Oile oliue, and Bawlme consecrated by a Bishop.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The forme, and manner of ministring the same, consisting of the wordes of the Bishop, which are, I signe the with the signe of the Crosse, and confirme thee with the Chrisme of saluation, in the name of the Father, &c. & of the actions both of a Godfather, or Godmother, alreadie confirmed, holding vp the child to the Bishop: and of the Bishop, first crossing him which is to be confirmed on the forehead, with oile; and next, striking the partie confirmed, on the eare.","segments":[{"text":"2. The forme, and manner of ministring the same, consisting of the wordes of the Bishop, which are, I signe the with the signe of the Crosse, and confirme thee with the Chrisme of saluation, in the name of the Father, &c. & of the actions both of a Godfather, or Godmother, alreadie confirmed, holding vp the child to the Bishop: and of the Bishop, first crossing him which is to be confirmed on the forehead, with oile; and next, striking the partie confirmed, on the eare.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The minister, who must bee a Bishop, and none inferior Minister.","segments":[{"text":"3. The minister, who must bee a Bishop, and none inferior Minister.","proofs":[],"refs":[],"note":"Nunquam erit Christianus, nisi in Confirmatione Episcopali fuerit confirmatus. De consecra. Dist. 5. cap. et Ieiuni."}],"items":[]},{"question":"","answer":"4. The effect, or effects rather. For by Confirmation they say that","segments":[{"text":"4. The effect, or effects rather. For by Confirmation they say that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Sinnes are pardoned, and remitted.","segments":[{"text":"Sinnes are pardoned, and remitted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The grace of Baptisme is made perfect.","segments":[{"text":"The grace of Baptisme is made perfect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Such become men in Christ, who afore were children.","segments":[{"text":"Such become men in Christ, who afore were children.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Grace is giuen boldly to confesse the name of Christ, and all things belonging to a Christian man.","segments":[{"text":"Grace is giuen boldly to confesse the name of Christ, and all things belonging to a Christian man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The holy Ghost is giuen to the full.","segments":[{"text":"The holy Ghost is giuen to the full.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And perfect strength of the minde is attained.","segments":[{"text":"And perfect strength of the minde is attained.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"But in so teaching, dangerous and very damnable doctrine doe they deliuer. For","segments":[{"text":"But in so teaching, dangerous and very damnable doctrine doe they deliuer. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is an error that confirmation is a Sacrament; because it hath no institution from God, which is necessarie to all, and euery Sacrament; inasmuch as a Sacrament cannot be ordained but by God onely, euen as the Papists themselues doe confesse.","segments":[{"text":"It is an error that confirmation is a Sacrament; because it hath no institution from God, which is necessarie to all, and euery Sacrament; inasmuch as a Sacrament cannot be ordained but by God onely, euen as the Papists themselues doe confesse.","proofs":[],"refs":[],"note":"Catech. Triden. tit. de Confir."}],"items":[]},{"question":"","answer":"To say that popish Confirmation is grounded vpon Gods word, is to speake foule vntruthes. For in the Scripture there is mention, neither of the matter, that it must be Chrisme, and that made of oile oliue, and Bawlme, and the same consecrated of a Bishop; nor of the forme that either a Bishop must signe the party to be baptized, with the signe of the Crosse; or that a Godfather, &c. must be thereat; nor of the minister, that of necessitie hee must be a Bishop, that is to confirme: nor of the effects, that thereby sinnes are pardoned, and released, and Baptisme consummated, and made perfect.","segments":[{"text":"To say that popish Confirmation is grounded vpon Gods word, is to speake foule vntruthes. For in the Scripture there is mention, neither of the matter, that it must be Chrisme, and that made of oile oliue, and Bawlme, and the same consecrated of a Bishop; nor of the forme that either a Bishop must signe the party to be baptized, with the signe of the Crosse; or that a Godfather, &c. must be thereat; nor of the minister, that of necessitie hee must be a Bishop, that is to confirme: nor of the effects, that thereby sinnes are pardoned, and released, and Baptisme consummated, and made perfect.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is an error to say, there is any other ointment giuen to the strengthning of the Church militant, besides the holy Ghost. 1, Ier. 2.27.","segments":[{"text":"It is an error to say, there is any other ointment giuen to the strengthning of the Church militant, besides the holy Ghost. 1, Ier. 2.27.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is an error to maintaine that any Bishop can giue heauenly graces to any creature.","segments":[{"text":"It is an error to maintaine that any Bishop can giue heauenly graces to any creature.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is an error to ascribe saluation vnto Chrisme, and not onely vnto Christ.","segments":[{"text":"It is an error to ascribe saluation vnto Chrisme, and not onely vnto Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It sauoureth of donatisme to measure the dignitie of the Sacraments by the worthinesse of the ministers.","segments":[{"text":"It sauoureth of donatisme to measure the dignitie of the Sacraments by the worthinesse of the ministers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is an error to say, that men cannot be perfect Christians without Popish Confirmation.","segments":[{"text":"It is an error to say, that men cannot be perfect Christians without Popish Confirmation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is an error that by Confirmation the holy Ghost is giuen to the full.","segments":[{"text":"It is an error that by Confirmation the holy Ghost is giuen to the full.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"6. Proposition. Penance is no Sacrament.","segments":[{"text":"6. Proposition. Penance is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Touching penance the Papists doe publish fower things to be noted, whereof none of them is truly grounded vpon the word of God.","segments":[{"text":"Touching penance the Papists doe publish fower things to be noted, whereof none of them is truly grounded vpon the word of God.","proofs":[],"refs":[],"note":"Canis. Catech. cap. 4 Catech. Trid. de poenit."}],"items":[]},{"question":"","answer":"First the matter, which they doe say is partly the actions of the person penitent, which are sufficient contrition of his heart: perfect Confession of all his sinnes, and that in particular, with all the circumstances, as of time, place, &c. and satisfaction by deedes, which maketh an amends for all his offenses: & partly the absolution of the Preist.","segments":[{"text":"First the matter, which they doe say is partly the actions of the person penitent, which are sufficient contrition of his heart: perfect Confession of all his sinnes, and that in particular, with all the circumstances, as of time, place, &c. and satisfaction by deedes, which maketh an amends for all his offenses: & partly the absolution of the Preist.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Secondly, the Forme, which in the Preist is the words of Absolution, which he vttereth ouer the sinner: in the person penitent, it is his kneeling downe at the Preists feete; his making the signe of the Crosse vpon hts breast; and his saying, Benedicite, to his ghostly Father. The Preist (say they) beareth the person of God, and is the lawfull Iudge ouer the penitent; and may both absolue from the guilt of sinne, and inflict a punishment according to the offense.","segments":[{"text":"Secondly, the Forme, which in the Preist is the words of Absolution, which he vttereth ouer the sinner: in the person penitent, it is his kneeling downe at the Preists feete; his making the signe of the Crosse vpon hts breast; and his saying, Benedicite, to his ghostly Father. The Preist (say they) beareth the person of God, and is the lawfull Iudge ouer the penitent; and may both absolue from the guilt of sinne, and inflict a punishment according to the offense.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Thirdly, the minister, who ordinarily is the curate of euery parish; but extraordinarily, and in the time of extreame necessitie, or by licence, is any Preist. And yet some sinnes are so grieuous, as none may absolue but either the Bishop, or his Penitentiarie, as the crime of Incest, breaking of vowes, Church robbing, Heresie, adulterie: and some againe none remit, or pardon but the Pope onely, or his Legate, as Burning of Churches: violent striking a Preist; counterfaiting of the Popes Bulles, &c.","segments":[{"text":"Thirdly, the minister, who ordinarily is the curate of euery parish; but extraordinarily, and in the time of extreame necessitie, or by licence, is any Preist. And yet some sinnes are so grieuous, as none may absolue but either the Bishop, or his Penitentiarie, as the crime of Incest, breaking of vowes, Church robbing, Heresie, adulterie: and some againe none remit, or pardon but the Pope onely, or his Legate, as Burning of Churches: violent striking a Preist; counterfaiting of the Popes Bulles, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Fourthly, and last of all, the effect. Hereby they say the penitent sinner is purged, absolued, and made as cleane from all sinne, as when he was newly baptized, and besides enriched with spirituall gifts, and graces.","segments":[{"text":"Fourthly, and last of all, the effect. Hereby they say the penitent sinner is purged, absolued, and made as cleane from all sinne, as when he was newly baptized, and besides enriched with spirituall gifts, and graces.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their detestation of this newe Sacrament, as hauing no warrant from Gods word","segments":[{"text":"The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their detestation of this newe Sacrament, as hauing no warrant from Gods word","proofs":[],"refs":[],"note":"Confess. Heluet. 2. cap. 14.19. Bohem. c. 4. August ar. 3.11.12. Saxon. ar. 16.17. Wittemb. ar. 13.15. Sue. c. 20."}],"items":[]},{"question":"","answer":"The blasphemies are outragious, and the errors many, and monstrous comprised in this doctrine of Popish Penance. For neither can the matter of this their Sacrament, nor the forme, nor the minister, nor the effect be drawne from the word of God.","segments":[{"text":"The blasphemies are outragious, and the errors many, and monstrous comprised in this doctrine of Popish Penance. For neither can the matter of this their Sacrament, nor the forme, nor the minister, nor the effect be drawne from the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They say Penance is a Sacrament, and yet can they shew no element it hath to make it a Sacrament.","segments":[{"text":"They say Penance is a Sacrament, and yet can they shew no element it hath to make it a Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Their Contrition is against the truth: For no man is, or can be sufficiently contrite for his sinnes.","segments":[{"text":"Their Contrition is against the truth: For no man is, or can be sufficiently contrite for his sinnes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"To confesse all sinnes, and that one after another with all circumstances vnto a Priest, as it is vnpossible: so is it neuer enioyned by God, nor hath euer bin practised by any of God his Saints.","segments":[{"text":"To confesse all sinnes, and that one after another with all circumstances vnto a Priest, as it is vnpossible: so is it neuer enioyned by God, nor hath euer bin practised by any of God his Saints.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That any man in any measure can satisfie for his sinnes, it is blasphemie to say, and against the merits of Christ. And yet doe the Papists teach it, as also that one man may satisfie for another.","segments":[{"text":"That any man in any measure can satisfie for his sinnes, it is blasphemie to say, and against the merits of Christ.","proofs":[],"refs":[],"note":"Test. Rhem. an. Colos. 1.24."},{"text":"And yet doe the Papists teach it, as also that one man may satisfie for another.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"An vntruth is it, that any preist, Bishop or Pope hath power at his will to forgiue sinnes; or can enioyne any punishment that can make an amends vnto God for the least offense.","segments":[{"text":"An vntruth is it, that any preist, Bishop or Pope hath power at his will to forgiue sinnes; or can enioyne any punishment that can make an amends vnto God for the least offense.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"If penance purge men, and make them clean from all sinn, then is there a time and that very often in this life, when men in this life be perfect; which tendeth greatly to the error of the Catharans, Donatists, and Pelagians.","segments":[{"text":"If penance purge men, and make them clean from all sinn, then is there a time and that very often in this life, when men in this life be perfect; which tendeth greatly to the error of the Catharans, Donatists, and Pelagians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The doctrine of the Papists, that such persons as willingly depart out of this world without their Shrift, are damned, is damnable doctrine, and to be eschewed: and yet is it dispersed euery where in their bookes.","segments":[{"text":"The doctrine of the Papists, that such persons as willingly depart out of this world without their Shrift, are damned, is damnable doctrine, and to be eschewed: and yet is it dispersed euery where in their bookes.","proofs":[],"refs":[],"note":"Vaux catech. c. 4 Catech. Triden. de poenit. Test. Rhem. annot. Matth. 12.31. Hils quartron. 13. reas. p. 65. Pel. de Solometh. confess. par. 4. p. 159. a."}],"items":[]}]},{"question":"","answer":"7. Proposition. Orders is no Sacrament.","segments":[{"text":"7. Proposition. Orders is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Church of England, and of other places reformed doe acknowledge an order of making ministers in the Church of God, where all things are to be done by order. But that Order is a Sacrament, none but disordered Papists will say: and yet they obserue none order in speaking of the same. For among them.","segments":[{"text":"The Church of England, and of other places reformed doe acknowledge an order of making ministers in the Church of God, where all things are to be done by order. But that Order is a Sacrament, none but disordered Papists will say: and yet they obserue none order in speaking of the same. For among them.","proofs":[],"refs":[],"note":"Canis. Catech."}],"items":[]},{"question":"","answer":"Some doe make seuen orders: whereof some they call inferior, and some superior▪ the inferior be be the order first of Porters, whose office is to keepe the doore: to expell the wicked and to let in the faithfull: next, Exocristes, or Coniurers, which haue power to expell the deuills: thirdly▪ Lectors, or Readers, who are to read Lessons, and bookes in the Church: & Fourthly, Acolytes, or Candle bearers, whose office is to beare Cruels to the altar, with wine and water; and to carrie about Candles and Tapers.","segments":[{"text":"Some doe make seuen orders: whereof some they call inferior, and some superior▪ the inferior be be the order first of Porters, whose office is to keepe the doore: to expell the wicked and to let in the faithfull: next, Exocristes, or Coniurers, which haue power to expell the deuills: thirdly▪ Lectors, or Readers, who are to read Lessons, and bookes in the Church: & Fourthly, Acolytes, or Candle bearers, whose office is to beare Cruels to the altar, with wine and water; and to carrie about Candles and Tapers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The superior is the order of Subdeacons; Deacons, and of Preists, The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration; and to assist the Priest in ministration. The Deacons dutie is to read the Gospell, and also to assist the Preist in ministration. The Preist his part, and office is, to minister Sacraments, that is to say, Baptisme, Penance the eucharist, and to sacrifice for the quick and the dead: Annoiling of the sick: and Matrimonie.","segments":[{"text":"The superior is the order of Subdeacons; Deacons, and of Preists, The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration; and to assist the Priest in ministration. The Deacons dutie is to read the Gospell, and also to assist the Preist in ministration. The Preist his part, and office is, to minister Sacraments, that is to say, Baptisme, Penance the eucharist, and to sacrifice for the quick and the dead: Annoiling of the sick: and Matrimonie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others, numbring the seuē Sacraments, doe quite ouerpasse in silence, the Sacrament of order, and in place thereof mention the Sacrament of Preisthood, as Vaux; of Bishopdome, as Hugh Cardinalls; of Archbishopdome, as W. Paris.","segments":[{"text":"Others, numbring the seuē Sacraments, doe quite ouerpasse in silence, the Sacrament of order, and in place thereof mention the Sacrament of Preisthood, as Vaux; of Bishopdome, as Hugh Cardinalls; of Archbishopdome, as W. Paris.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"These seuen Orders, say some Papists, as Lombard, are seuen Sacraments: which added to the other sixe, make 13. Sacraments: and are from Christ, and his Apostles time, yea were instituted euen by Christ himselfe.","segments":[{"text":"These seuen Orders, say some Papists, as Lombard,","proofs":[],"refs":[],"note":"Lib. 4. dist. 24. cap. 1."},{"text":"are seuen Sacraments: which added to the other sixe, make 13. Sacraments: and are from Christ, and his Apostles time,","proofs":[],"refs":[],"note":"Test. Rhem. annot. marg. p. 572."},{"text":"yea were instituted euen by Christ himselfe.","proofs":[],"refs":[],"note":"Jbid. annot. Luke. 22.19."}],"items":[]},{"question":"","answer":"Which theire assertions are besides the word of God. For in the holy Scripture.","segments":[{"text":"Which theire assertions are besides the word of God. For in the holy Scripture.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Where can it be seene that either orders, as some can make one, or seuen Sacraments; or Preisthood, as others thinke, is a Sacrament? what element hath it? what forme? what promise! what institution from Christ?","segments":[{"text":"Where can it be seene that either orders, as some can make one, or seuen Sacraments; or Preisthood, as others thinke, is a Sacrament? what element hath it? what forme? what promise! what institution from Christ?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Where can any of those hideous titles of Porter, Exorcist, &c. be found ascribed to any minister of the new Testament? or the manner of their creation, or offices established?","segments":[{"text":"Where can any of those hideous titles of Porter, Exorcist, &c. be found ascribed to any minister of the new Testament? or the manner of their creation, or offices established?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some Papists themselues doe write, that all inferior orders are not grounded vpon Scripture, but some of them come by tradition. And Peter Lombard saith plainely, that fiue of the seuen orders, neither can be read in the word of God; nor yet were heard of in the primitiue Church.","segments":[{"text":"Some Papists themselues doe write, that all inferior orders are not grounded vpon Scripture, but some of them come by tradition.","proofs":[],"refs":[],"note":"Maioran. clyp. milit. eccles. lib. 1. cap. 9."},{"text":"And Peter Lombard saith plainely, that fiue of the seuen orders, neither can be read in the word of God; nor yet were heard of in the primitiue Church.","proofs":[],"refs":[],"note":"Lomb. lib. 4. dist. 24."}],"items":[]},{"question":"","answer":"Where is it appointed to the ministers of the newe Testament onely to minister Sacraments? or to minister moe then two, viz. Baptisme, and the Lords Supper?","segments":[{"text":"Where is it appointed to the ministers of the newe Testament onely to minister Sacraments? or to minister moe then two, viz. Baptisme, and the Lords Supper?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By what one place of Scripture haue Priests authoritie to offer Sacrifice, and that for the quick, and the dead also?","segments":[{"text":"By what one place of Scripture haue Priests authoritie to offer Sacrifice, and that for the quick, and the dead also?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Where without extreame blasphemie can they shew that our S. Christ was a Porter, an Exorcist, an Acolyst, &c. & alwaies in his Chruch a King, a Prophet, and a Priest?","segments":[{"text":"Where without extreame blasphemie can they shew that our S. Christ was a Porter, an Exorcist, an Acolyst, &c. & alwaies in his Chruch a King, a Prophet, and a Priest?","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"8. Proposition. Matrimonie is no Sacrament.","segments":[{"text":"8. Proposition. Matrimonie is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Matrimonie is a state of life, holy, and honourable among all men. Howbeit to say that the same is a Sacrament, instituted and that by Christ, as the Papists doe, wee cannot be enduced, and that for diuers reasons·","segments":[{"text":"Matrimonie is a state of life, holy, and honourable among all men.","proofs":["Hebrews 12:4"],"refs":[{"printed":"Hebrews 12:4","osis":["Heb.12.4"]}],"note":null},{"text":"Howbeit to say that the same is a Sacrament, instituted and that by Christ, as the Papists doe,","proofs":[],"refs":[],"note":"Concil. Trid. Ses. 7. cap. 1. Test. Rhem. annot. Ephes. 5.32. Catech. Vaux. Canis."},{"text":"wee cannot be enduced, and that for diuers reasons·","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For marriage or the wedded state, was neuer commanded by God to be taken for a Sacrament.","segments":[{"text":"For marriage or the wedded state, was neuer commanded by God to be taken for a Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Againe, it hath neither outward element; nor prescribed forme; nor promise of saluation, and a Sacrament should, and Baptisme, and the Lords Supper haue.","segments":[{"text":"Againe, it hath neither outward element; nor prescribed forme; nor promise of saluation, and a Sacrament should, and Baptisme, and the Lords Supper haue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Besides, matrimonie may be entred into, or not, at our discretion. But it is not at our choise to be partakers, or not to participate of the sacraments, if wee may come by them,","segments":[{"text":"Besides, matrimonie may be entred into, or not, at our discretion. But it is not at our choise to be partakers, or not to participate of the sacraments, if wee may come by them,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie, but the Sacraments of the newe Testament were institued by Christ.","segments":[{"text":"Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie,","proofs":["Genesis 24","Matthew 19:4–6"],"refs":[{"printed":"Genesis 24","osis":["Gen.24"]},{"printed":"Matthew 19:4–6","osis":["Matt.19.4-Matt.19.6"]}],"note":null},{"text":"but the Sacraments of the newe Testament were institued by Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Finally it was no Sacrament to the Fathers afore and in the time of the law; and therefore is no Sacrament to vs.","segments":[{"text":"Finally it was no Sacrament to the Fathers afore and in the time of the law; and therefore is no Sacrament to vs.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Herevnto subscribe the Churches of God elswhere, all of vs opposing our selues against the manifold aduersaries of this truth, whereof","segments":[{"text":"Herevnto subscribe the Churches of God elswhere,","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 20.37. and 2. cap. 19.29. Basil. ar. 5. Bohem. c. 9. Gal. ar. 24.35. Belg. ar. 33. August. ar. 2.5.6. Saxon. ar. 12.18. Wittemb. c. 21.26. Sue. c. 12.15."},{"text":"all of vs opposing our selues against the manifold aduersaries of this truth, whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some haue too highly cōceiued of the wedded state; such are the Papists, when they will haue it to be a Sacrament, as hath bin said; and such were the Vigilantian Bishops, who would take no men into the Clergie, except they would be married first.","segments":[{"text":"Some haue too highly cōceiued of the wedded state; such are the Papists, when they will haue it to be a Sacrament, as hath bin said; and such were the Vigilantian Bishops, who would take no men into the Clergie, except they would be married first.","proofs":[],"refs":[],"note":"D. Heron. aduers. Vigil. c. 1."}],"items":[]},{"question":"","answer":"Others againe too basely, and badly thinke of Matrimonie, defending (some of them), howe it is not meete that any man, or woman should marrie at all; such were the Gnostickes, the Marcionites, the Tatians, the Montanists, the Manichies, the Hieracites, and the Apostolikes.","segments":[{"text":"Others againe too basely, and badly thinke of Matrimonie, defending (some of them), howe it is not meete that any man, or woman should marrie at all; such were the Gnostickes,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"the Marcionites,","proofs":[],"refs":[],"note":"Tertul. contra Mar. lib. 4."},{"text":"the Tatians,","proofs":[],"refs":[],"note":"Epiphan. Euseb."},{"text":"the Montanists, the Manichies,","proofs":[],"refs":[],"note":"D. August. de haeres."},{"text":"the Hieracites,","proofs":[],"refs":[],"note":"Ibid. August."},{"text":"and the Apostolikes.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"That any man, or woman should twice marry, the husband or wife being dead; of this minde were the Catharans, Origen, and Tertullian.","segments":[{"text":"That any man, or woman should twice marry, the husband or wife being dead; of this minde were the Catharans,","proofs":[],"refs":[],"note":"D. August. de haeres."},{"text":"Origen,","proofs":[],"refs":[],"note":"D. Origen. in Luke. hom. 19."},{"text":"and Tertullian.","proofs":[],"refs":[],"note":"Tertul. lib. de monog."}],"items":[]},{"question":"","answer":"That some kinde of persons should euer marrie as namely those which haue taken holy orders, or be of spirituall kindred, these errors the Papists doe hold.","segments":[{"text":"That some kinde of persons should euer marrie as namely those which haue taken holy orders,","proofs":[],"refs":[],"note":"Test. Rhem. annot. 1 Tim. 3.2. See more afterward art. 32."},{"text":"or be of spirituall kindred,","proofs":[],"refs":[],"note":"Pet. Lombard. lib. 4. dist. 42. By spirituall kinred, which is betweene the partie that is baptized, or confirmed, and his Godfathers, and Godmothers, and also betweene the Godfather, or Godmother, and the parents of the child so baptized, or confirmed (matrimonie may not be either contracted, or continued.) Canis. catech. c. 4."},{"text":"these errors the Papists doe hold.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Lastly, that any persons, should be married but by Popish preists; thinking all those men and women not lawfully married, which are coupled together by Protestant ministers: and therefore haue newe married such persons. So did the Papists both in the Lowe countries, and in France.","segments":[{"text":"Lastly, that any persons, should be married but by Popish preists; thinking all those men and women not lawfully married, which are coupled together by Protestant ministers: and therefore haue newe married such persons. So did the Papists both in the Lowe countries,","proofs":[],"refs":[],"note":"Supplic. of the Pr. of Orange vnto K. Philip."},{"text":"and in France.","proofs":[],"refs":[],"note":"Calvin epist. fol. 266. and Chron. of France."}],"items":[]}]},{"question":"","answer":"9. Proposition. Extreame vnction is no Sacrament.","segments":[{"text":"9. Proposition. Extreame vnction is no Sacrament.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Papists doe take Anoiling of the sick (which they call extreame Vnction) for a Sacrament, whereof (as they write.)","segments":[{"text":"The Papists doe take Anoiling of the sick (which they call extreame Vnction) for a Sacrament, whereof (as they write.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The matter is oile hallowed by a Bishop; wherewith the sick person is annoiled vpon the Eies, Eares, Mouth, Nose, Hands, and Feete.","segments":[{"text":"The matter is oile hallowed by a Bishop; wherewith the sick person is annoiled vpon the Eies, Eares, Mouth, Nose, Hands, and Feete.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Form is the words, which the Preist, speaketh, when hee doth annoint the sick person in the foresaid places, saying: By this Oile God forgiue thee thy sinnes, which thou hast committed by thine Eies, Nose, Eares, and Mouth, by thine Hands, and by thy feete: all the Angels, Archangells, Patriarches, Prophets, Apostles, Euāgelists, Martyrs, Confessours, Virgins, Widdowes, Infants, heale thee.","segments":[{"text":"The Form is the words, which the Preist, speaketh, when hee doth annoint the sick person in the foresaid places, saying: By this Oile God forgiue thee thy sinnes, which thou hast committed by thine Eies, Nose, Eares, and Mouth, by thine Hands, and by thy feete: all the Angels, Archangells, Patriarches, Prophets, Apostles, Euāgelists, Martyrs, Confessours, Virgins, Widdowes, Infants, heale thee.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Minister therof vsually is a priest; but may be any other Christian.","segments":[{"text":"The Minister therof vsually is a priest; but may be any other Christian.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The effect of annoiling is to purge, and put away veniall sinnes, committed by mispending of our senses; as also sinnes forgotten.","segments":[{"text":"The effect of annoiling is to purge, and put away veniall sinnes, committed by mispending of our senses; as also sinnes forgotten.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In this antichristian doctrine many errors be contained. For","segments":[{"text":"In this antichristian doctrine many errors be contained. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In respect of the matter, the Papists make of greasie matter, a spiritual ointment; whereas there is none ointment spirituall but the holy Ghost.","segments":[{"text":"In respect of the matter, the Papists make of greasie matter, a spiritual ointment; whereas there is none ointment spirituall but the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In respect of the forme, the onely propitiator, and mediatour betweene God, and man, Christ Iesus is blasphemed; and the merit, and power of his death, ascribed vnto greasie oile. Besides, Christ is not acknowledged for the onely Sauiour of mankinde, and Physitian of our soules; but other Physitians be called vpon besides him.","segments":[{"text":"In respect of the forme, the onely propitiator, and mediatour betweene God, and man, Christ Iesus is blasphemed; and the merit, and power of his death, ascribed vnto greasie oile. Besides, Christ is not acknowledged for the onely Sauiour of mankinde, and Physitian of our soules; but other Physitians be called vpon besides him.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In respect of the minister, they hold how any mā hath power to forgiue sinns which belongeth vnto God alone: also, that other men, yea women (and not the minsters of the word onely) may be minsters of the Sacraments.","segments":[{"text":"In respect of the minister, they hold how any mā hath power to forgiue sinns which belongeth vnto God alone: also, that other men, yea women (and not the minsters of the word onely) may be minsters of the Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In respect of the effect, they teach vs (which is vtterly vntrue, that neither all sinnes be mortall; nor that Christ hath cleansed such as be his from all their sinnes, by his pretious blood.","segments":[{"text":"In respect of the effect, they teach vs (which is vtterly vntrue, that neither all sinnes be mortall; nor that Christ hath cleansed such as be his from all their sinnes, by his pretious blood.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"10. Proposition. The Sacraments are not to be abused, but rightly to be vsed of vs all.","segments":[{"text":"10. Proposition. The Sacraments are not to be abused, but rightly to be vsed of vs all.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"In the word of God the right vse of the Sacraments, and the ends of their institution are euidently set downe. For","segments":[{"text":"In the word of God the right vse of the Sacraments, and the ends of their institution are euidently set downe. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Concerning Baptisme, Christ hee saith, Teach all nations, baptizing them, &c. Hee that shall beleeue, and be baptized, shall be saued.","segments":[{"text":"Concerning Baptisme, Christ hee saith, Teach all nations, baptizing them, &c.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":"Matth. 28.29."},{"text":"Hee that shall beleeue, and be baptized, shall be saued.","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null}],"items":[]},{"question":"","answer":"Touching the Lord his Supper, saith our Sauiour, of the Bread, take eate, &c. and of the Cup, Drinke yee all of it, and S. Paul, The cup of blessing, which wee blesse, is not the communion of the blood of Christ? The bread which wee breake, is not the communion of the body of Christ?","segments":[{"text":"Touching the Lord his Supper, saith our Sauiour, of the Bread, take eate, &c. and of the Cup, Drinke yee all of it,","proofs":["Matthew 26:26–27"],"refs":[{"printed":"Matthew 26:26–27","osis":["Matt.26.26-Matt.26.27"]}],"note":null},{"text":"and S. Paul, The cup of blessing, which wee blesse, is not the communion of the blood of Christ? The bread which wee breake, is not the communion of the body of Christ?","proofs":["1 Corinthians 10:16"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"","answer":"This truth doe the Chruches reformed by their Confessions subscribe vnto.","segments":[{"text":"This truth doe the Chruches reformed by their Confessions subscribe vnto.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 22. & 2. c. 20.21.. Bohem. c. 11.13. Gal. ar. 35.38. Belg. ar. 34 35. August. ar· 2.9. Sax. ar. 13-15. Wittemb. c. 10.19. Sue. c. 13.18."}],"items":[]}]},{"question":"","answer":"The errors & adversaries vnto this truth.","segments":[{"text":"The errors & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Then greatly doe they sinne who either doe not vse the Sacraments either at all, as doe the Schwenfeldias, or minister them but vnto whome they list: so is Baptisme of the Seruetians, and Anabaptists, ministred onely vnto elder persons, & denied vnto Infants; and so is the same Sacrament, of the Marcionites, ministred vnto single persons, but denied vnto married folkes: or doe abuse them.","segments":[{"text":"Then greatly doe they sinne who either doe not vse the Sacraments either at all, as doe the Schwenfeldias,","proofs":[],"refs":[],"note":"See in this art. prop. 1."},{"text":"or minister them but vnto whome they list: so is Baptisme of the Seruetians,","proofs":[],"refs":[],"note":"Calvin. epist. pl. 118."},{"text":"and Anabaptists,","proofs":[],"refs":[],"note":"Sleidan. commen. lib. 6."},{"text":"ministred onely vnto elder persons, & denied vnto Infants; and so is the same Sacrament, of the Marcionites, ministred vnto single persons, but denied vnto married folkes:","proofs":[],"refs":[],"note":"Tertul. cotra Marcion. lib. 1. & 4."},{"text":"or doe abuse them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"So abused is baptisme by them who baptise things without reason, yea some times without life, or sense: so haue the Papists baptized both Bells, and Babels, as the greater Bell of S. Iohn de Lateran at Rome, by Pope Iohn the 14. who named it Iohn after his owne name, and the great Bell of Christ church in Oxford, which D. Tresham the Vice chancellor, named Mary, Babells, as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries, was baptized by Pius Quintus An. 1569. and called Margaret, by the said Pope. and so the Cataphrygians baptized the dead bodies of men.","segments":[{"text":"So abused is baptisme by them who baptise things without reason, yea some times without life, or sense: so haue the Papists baptized both Bells, and Babels, as the greater Bell of S. Iohn de Lateran at Rome, by Pope Iohn the 14. who named it Iohn after his owne name,","proofs":[],"refs":[],"note":"Cypr. Valera of the Pope &c. p. 55."},{"text":"and the great Bell of Christ church in Oxford, which D. Tresham the Vice chancellor, named Mary,","proofs":[],"refs":[],"note":"D. Humfre. in vita Iuelli. p. 81."},{"text":"Babells, as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries, was baptized by Pius Quintus An. 1569. and called Margaret, by the said Pope.","proofs":[],"refs":[],"note":"D. Morison. de deprau. Rel. orig. pag. 24."},{"text":"and so the Cataphrygians baptized the dead bodies of men.","proofs":[],"refs":[],"note":"Philastrius."}],"items":[]},{"question":"","answer":"Againe Baptisme was Baptized by the Marcionites, when they baptized the liuing for the dead, also by the Nouatian, and Papists, when they rebaptized infants afore baptized as they tearmed them, by Heretikes","segments":[{"text":"Againe Baptisme was Baptized by the Marcionites, when they baptized the liuing for the dead,","proofs":[],"refs":[],"note":"Tertul. contra Mar. lib. 4."},{"text":"also by the Nouatian,","proofs":[],"refs":[],"note":"D. Cypr. ad Julian."},{"text":"and Papists,","proofs":[],"refs":[],"note":"Sue ar. 23. prop. 3."},{"text":"when they rebaptized infants afore baptized as they tearmed them, by Heretikes","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And so abused was the Lords Supper by certaine Heretikes, condemned in a Councell at Carthage, whose manner was to thurst the Sacrament into the mouthes of dead men, and is by the Papists, whose gift is to vse it magically, as a salue against bodily sicknes, and aduersitie: also to carrie the same about pompously, and superstitiously in the open streetes, to be adored of the beholders.","segments":[{"text":"And so abused was the Lords Supper by certaine Heretikes, condemned in a Councell at Carthage, whose manner was to thurst the Sacrament into the mouthes of dead men,","proofs":[],"refs":[],"note":"Concil. Carthag. 3. can. 6."},{"text":"and is by the Papists, whose gift is to vse it magically, as a salue against bodily sicknes, and aduersitie: also to carrie the same about pompously, and superstitiously in the open streetes, to be adored of the beholders.","proofs":[],"refs":[],"note":"Art. of the peace between Spaine, and Eng. ar. 1604. ar. 2. concer. a moder. See more in the Art. of Bap. the L. Supper, also ar. 28. prop. 5."}],"items":[]}]}]},{"question":"","answer":"11. Proposition. All which receiue the Sacraments, receiue not therewithall the things signified by the Sacraments.","segments":[{"text":"11. Proposition. All which receiue the Sacraments, receiue not therewithall the things signified by the Sacraments.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee read in the holy Scripture, that.","segments":[{"text":"Wee read in the holy Scripture, that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some persons doe receiue the Sacraments and the things signified by the Sacraments, which are the remission of sinnes, and other spirituall graces from God: and so receiued was the Sacrament of Baptisme, of Cornelius, and the Lords Supper, of the good disciples, and the godly Corinthians.","segments":[{"text":"Some persons doe receiue the Sacraments and the things signified by the Sacraments, which are the remission of sinnes, and other spirituall graces from God: and so receiued was the Sacrament of Baptisme, of Cornelius,","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"and the Lords Supper, of the good disciples,","proofs":["Matthew 26:26","John 13:22"],"refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]},{"printed":"John 13:22","osis":["John.13.22"]}],"note":null},{"text":"and the godly Corinthians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some againe receiue the sacraments, but not the things by them signified; so receiued was Baptisme of Sunon Magus, and the Lords Supper of Iudas, and so receiue the Atheists, Libertines, and impenitent persons.","segments":[{"text":"Some againe receiue the sacraments, but not the things by them signified; so receiued was Baptisme of Sunon Magus,","proofs":["Acts 8:13"],"refs":[{"printed":"Acts 8:13","osis":["Acts.8.13"]}],"note":null},{"text":"and the Lords Supper of Iudas,","proofs":["John 13:26"],"refs":[{"printed":"John 13:26","osis":["John.13.26"]}],"note":null},{"text":"and so receiue the Atheists, Libertines, and impenitent persons.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"","answer":"And some receiue not the Sacraments at all, and yet are partakers of the things by the Sacraments signified: such a communicant was the Theife vpon the Crosse.","segments":[{"text":"And some receiue not the Sacraments at all, and yet are partakers of the things by the Sacraments signified: such a communicant was the Theife vpon the Crosse.","proofs":["Luke 23:43–44"],"refs":[{"printed":"Luke 23:43–44","osis":["Luke.23.43-Luke.23.44"]}],"note":null}],"items":[]},{"question":"","answer":"This maketh vs to conceiue well both of those men, and womē, which would, and yet cannot communicate in the publike, and Christian assemblies; and of the children of Christian parents, which depart this world vnbaptized.","segments":[{"text":"This maketh vs to conceiue well both of those men, and womē, which would, and yet cannot communicate in the publike, and Christian assemblies; and of the children of Christian parents, which depart this world vnbaptized.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Furthermore it is apparent, how.","segments":[{"text":"Furthermore it is apparent, how.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Saluation is promised to such as are baptized, yet not simply in respect of their baptisme, but if they doe beleeue.","segments":[{"text":"Saluation is promised to such as are baptized, yet not simply in respect of their baptisme, but if they doe beleeue.","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null}],"items":[]},{"question":"","answer":"Againe, S. Paul faith, whosoeuer shall eate the bread, or drinke the cuppe of the Lord","segments":[{"text":"Againe, S. Paul faith, whosoeuer shall eate the bread, or drinke the cuppe of the Lord","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Vnworthily, shallbe guiltie of the body, and blood of Christ.","segments":[{"text":"Vnworthily, shallbe guiltie of the body, and blood of Christ.","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null}],"items":[]},{"question":"","answer":"And this the purer Churches euery where doe acknowledge.","segments":[{"text":"And this the purer Churches euery where doe acknowledge.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 20. and 2. cap. 19.21. Basil. ar. 3.6. Bohem. c. 11.13. Gal. ar. 34.36.37. Belg. ar. 33.35. August. ar. 3.13. Saxon. ar. 13.14. Wittemb. c. 10. Sue. c. 17."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Papists therefore be in a wrong opinion, which deliuer that.","segments":[{"text":"The Papists therefore be in a wrong opinion, which deliuer that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Sacraments are not only Seales, but also causes of grace, and","segments":[{"text":"The Sacraments are not only Seales, but also causes of grace,","proofs":[],"refs":[],"note":"Test. Rhem. annot. 1. pet. 3.21."},{"text":"and","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Sacraments doe giue grace, euen because they be deliuered, and receaued, ex opere operato.","segments":[{"text":"The Sacraments doe giue grace, euen because they be deliuered, and receaued, ex opere operato.","proofs":[],"refs":[],"note":"Ibid. annot. marg. pag. 357."}],"items":[]}]}]}],"text":null},{"number":26,"title":"Of the vnworthinesse of the Ministers, which hinder not the effect of the Sacraments","part":null,"questions":[],"paragraphs":["26.1","26.2"],"clauses":[],"items":[{"question":"","answer":"Although in the visible Church the euill be euer mingled with the good, and sometime the euill haue chiefe authoritie in the ministration of the word, and Sacraments: yet forasmuch as they doe not the same in their owne name but in Christs, and doe minister by his commission, and authoritie wee may vse their ministerie, both in hearing the of God, and in the receiuing the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednes: nor the grace of Gods gifts diminished from such as by faith and rightly, doe receiue the Sacraments ministred vnto them, which are effectuall, because of Christs institution: and promise, although they be ministred by euill men.","segments":[{"text":"Although in the visible Church the euill be euer mingled with the good, and sometime the euill haue chiefe authoritie in the ministration of the word, and Sacraments: yet forasmuch as they doe not the same in their owne name but in Christs, and doe minister by his commission, and authoritie wee may vse their ministerie, both in hearing the of God, and in the receiuing the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednes: nor the grace of Gods gifts diminished from such as by faith and rightly, doe receiue the Sacraments ministred vnto them, which are effectuall, because of Christs institution: and promise, although they be ministred by euill men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Neuerthelesse it appertaineth to the discipline of the Church, that enquirie be made of euill ministers: and that they be accused by those that haue knowledge of their offenses, and finally, being found guiltie, by iust iudgement be deposed,","segments":[{"text":"Neuerthelesse it appertaineth to the discipline of the Church, that enquirie be made of euill ministers: and that they be accused by those that haue knowledge of their offenses, and finally, being found guiltie, by iust iudgement be deposed,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The effect of the word, and Sacraments, is not hindred by the badnes of ministers.","segments":[{"text":"1. The effect of the word, and Sacraments, is not hindred by the badnes of ministers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Euill Ministers are to be searched out, convicted, and deposed, but orderly, and by the discipline of the Church.","segments":[{"text":"2. Euill Ministers are to be searched out, convicted, and deposed, but orderly, and by the discipline of the Church.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The effect of the word, and Sacraments, is not hindered by the badnes of Ministers.","segments":[{"text":"1. Proposition. The effect of the word, and Sacraments, is not hindered by the badnes of Ministers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of the ministers ecclesiasticall the Church is to conceiue neither to sinisterly, as though their vnworthines could make the word, and Sacraments the lesse effectuall to such as worthily doe heare, and receiue them: nor on the otherside too highly, as if the dignitie of their calling were cause good enough, that what they doe, or say ex opere operato, take happy effects.","segments":[{"text":"Of the ministers ecclesiasticall the Church is to conceiue neither to sinisterly, as though their vnworthines could make the word, and Sacraments the lesse effectuall to such as worthily doe heare, and receiue them: nor on the otherside too highly, as if the dignitie of their calling were cause good enough, that what they doe, or say ex opere operato, take happy effects.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"These things from the Scriptures are manifest, which teach vs, that wicked ministers, euen the Scribes and Pharisies sitting in Moses chaire, and preaching Christ, though through enuie, strife, and contention, are to be heard; and may administer the Sacraments; as did the ordinarie Priests among the Iewes, whereof very many, both afore, and after that our Sauiour came into the world, were most wicked men: and the best which be are the ministers of God, and Gods labourers.","segments":[{"text":"These things from the Scriptures are manifest, which teach vs, that wicked ministers, euen the Scribes and Pharisies sitting in Moses chaire,","proofs":["Matthew 23:1"],"refs":[{"printed":"Matthew 23:1","osis":["Matt.23.1"]}],"note":null},{"text":"and preaching Christ, though through enuie, strife, and contention,","proofs":["Philippians 1:15"],"refs":[{"printed":"Philippians 1:15","osis":["Phil.1.15"]}],"note":null},{"text":"are to be heard; and may administer the Sacraments; as did the ordinarie Priests among the Iewes, whereof very many, both afore, and after that our Sauiour came into the world, were most wicked men: and the best which be are the ministers of God,","proofs":["1 Corinthians 4:1"],"refs":[{"printed":"1 Corinthians 4:1","osis":["1Cor.4.1"]}],"note":null},{"text":"and Gods labourers.","proofs":["1 Corinthians 3:9"],"refs":[{"printed":"1 Corinthians 3:9","osis":["1Cor.3.9"]}],"note":null}],"items":[]},{"question":"","answer":"Also the purer Churches beare witnesse hereunto.","segments":[{"text":"Also the purer Churches beare witnesse hereunto.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 15.20.22. Heluet. 2. c. 18.21. Bohem. c. 11.12. Gal. ar. 33-35. August. ar. 8. Saxon. ar. 11.13. Wittemb. ar. 31. Suc. ar. 13."}],"items":[]},{"question":"","answer":"Neither is hee (whosoeuer) that planteth any thing, neither hee that watereth, but God that giueth the encrease, saith S Paul. And a signe of a good Spirit is it, to regard not so much who speaketh, or ministreth, as what is vttered, and offered from God.","segments":[{"text":"Neither is hee (whosoeuer) that planteth any thing, neither hee that watereth, but God that giueth the encrease, saith S Paul.","proofs":["1 Corinthians 3:7"],"refs":[{"printed":"1 Corinthians 3:7","osis":["1Cor.3.7"]}],"note":null},{"text":"And a signe of a good Spirit is it, to regard not so much who speaketh, or ministreth, as what is vttered, and offered from God.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The due consideration of the praemises will both settle vs the more firmely in the truth; and make vs the more carefully to abhorre all adversaries thereof, as in old time were the donatists, and the Petilians, who taught that the Sacraments are holy, when they be administred by holy men, but not els; also the Apostolikes, or Henricans, who had a fancie that he was no Bishop, which was a wicked man.","segments":[{"text":"The due consideration of the praemises will both settle vs the more firmely in the truth; and make vs the more carefully to abhorre all adversaries thereof, as in old time were the donatists, and the Petilians, who taught that the Sacraments are holy,","proofs":[],"refs":[],"note":"D. August. in Psal. 100. & 32. Idem contra petil. l. 1. c. 4."},{"text":"when they be administred by holy men, but not els; also the Apostolikes, or Henricans, who had a fancie that he was no Bishop, which was a wicked man.","proofs":[],"refs":[],"note":"Magdeburg, eccles. host. Cant. 12. cap. 5. fol. 844."}],"items":[]},{"question":"","answer":"Among the Fathers also Cyprian, and Origen were not sound in this point. For Cyprian, published, that no minister could rightly baptize, who was not himselfe endued with the holy Ghost, hee further deliuered, that whosoeuer doe communicate with a wicked minister, doe sinne.","segments":[{"text":"Among the Fathers also Cyprian, and Origen were not sound in this point. For Cyprian, published, that no minister could rightly baptize, who was not himselfe endued with the holy Ghost,","proofs":[],"refs":[],"note":"D. Cyprian. epist. lib. 1. lib. ad Mag. ep. 6."},{"text":"hee further deliuered, that whosoeuer doe communicate with a wicked minister, doe sinne.","proofs":[],"refs":[],"note":"Ibid. ep. 4."}],"items":[]},{"question":"","answer":"Origen held that in vaine did any minister either binde, or lose, who was himselfe bound with the chaines of sinne, and wickednes.","segments":[{"text":"Origen held that in vaine did any minister either binde, or lose, who was himselfe bound with the chaines of sinne, and wickednes.","proofs":[],"refs":[],"note":"D. Orig. in Matth. tract. 1."}],"items":[]},{"question":"","answer":"Such adversaries in our time be, the Anabaptists, the Family of Loue, the disciplinarians (vsually tearmed Puritants); the Sabbatarians; the Brownists; and the Papists. For","segments":[{"text":"Such adversaries in our time be, the Anabaptists, the Family of Loue, the disciplinarians (vsually tearmed Puritants); the Sabbatarians; the Brownists; and the Papists. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Anabaptists will not haue the people to vse the ministerie of euill ministers; and thinke the seruice of wicked Ministers vnprofitable, and not effectuall: affirming that no man▪ who is himselfe faultie, can preach the truth to others.","segments":[{"text":"The Anabaptists will not haue the people to vse the ministerie of euill ministers;","proofs":[],"refs":[],"note":"Wilk. against the Fa. ar. 24. p. 66."},{"text":"and thinke the seruice of wicked Ministers vnprofitable, and not effectuall: affirming that no man▪ who is himselfe faultie, can preach the truth to others.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Familie of Loue doe say, that no man can minister the vpright seruice, or ceremonies of Christ, but the regenerate, also that wicked men cannot teach the truth.","segments":[{"text":"The Familie of Loue doe say, that no man can minister the vpright seruice, or ceremonies of Christ, but the regenerate,","proofs":[],"refs":[],"note":"H.N. euang. c. 23.9.2."},{"text":"also that wicked men cannot teach the truth.","proofs":[],"refs":[],"note":"•am. 1. epist. to M. Rogers."}],"items":[]},{"question":"","answer":"The disciplinarian Puritans doe bring all ministers which cannot preach, and their seruices into detestation. For their doctrine is, that","segments":[{"text":"The disciplinarian Puritans doe bring all ministers which cannot preach, and their seruices into detestation. For their doctrine is, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Where there is no Preacher, there ought to be no minister of the Sacraments.","segments":[{"text":"Where there is no Preacher, there ought to be no minister of the Sacraments.","proofs":[],"refs":[],"note":"Lear. disc. p. 62."}],"items":[]},{"question":"","answer":"None must minister the Sacraments which doe not preach.","segments":[{"text":"None must minister the Sacraments which doe not preach.","proofs":[],"refs":[],"note":"T.C. 1. cap. p. 104."}],"items":[]},{"question":"","answer":"The Sacrament is not a Sacrament if it be not ioyned to the word of God preached.","segments":[{"text":"The Sacrament is not a Sacrament if it be not ioyned to the word of God preached.","proofs":[],"refs":[],"note":"Ber. de Loque reas. of the Church. cap. 10."}],"items":[]},{"question":"","answer":"It is sacriledge to seperate the ministration of the word preached from the Sacraments.","segments":[{"text":"It is sacriledge to seperate the ministration of the word preached from the Sacraments.","proofs":[],"refs":[],"note":"Lear. disc. p. 60."}],"items":[]},{"question":"","answer":"Of these mens opinions be the Sabbatarians among vs. For their doctrine is to the common people, that vnlesse they leaue their vnpreaching ministers euery Sabboth day, and goe to some place where the word is preached they doe prophane the Sabboth, and subiect themselues vnto the curse of God.","segments":[{"text":"Of these mens opinions be the Sabbatarians among vs. For their doctrine is to the common people, that vnlesse they leaue their vnpreaching ministers euery Sabboth day, and goe to some place where the word is preached they doe prophane the Sabboth, and subiect themselues vnto the curse of God.","proofs":[],"refs":[],"note":"D.B. doc. of the Sab. 2. book. p. 173."}],"items":[]},{"question":"","answer":"So the Brownists; No man is to communicate (say they) where there is a blinde, or dumme ministerie.","segments":[{"text":"So the Brownists; No man is to communicate (say they) where there is a blinde, or dumme ministerie.","proofs":[],"refs":[],"note":"R. H. on Psal. 122."}],"items":[]},{"question":"","answer":"The Papist doe crosse this truth, but after another sort. For","segments":[{"text":"The Papist doe crosse this truth, but after another sort. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Pope Hildebrand decreed, and commanded, that no man should heare Masse from the mouth of a preist which hath a wife.","segments":[{"text":"Pope Hildebrand decreed, and commanded, that no man should heare Masse from the mouth of a preist which hath a wife.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Rhemists doe publish how.","segments":[{"text":"The Rhemists doe publish how.","proofs":[],"refs":[],"note":"B. Iewel. on Ag. 1. ser."}],"items":[]},{"question":"","answer":"The Sermons of heretikes (and so tearme they all Protestant ministers) must not be heard, though they preach the truth. Their praiers, and Sacraments are not acceptable to God, but are the howling of wolues.","segments":[{"text":"The Sermons of heretikes (and so tearme they all Protestant ministers)","proofs":[],"refs":[],"note":"Test. Rhem. annot. tit. 3.10."},{"text":"must not be heard, though they preach the truth. Their praiers, and Sacraments are not acceptable to God, but are the howling of wolues.","proofs":[],"refs":[],"note":"Jbid. an. Mar. 3.13."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Euill ministers are to be searched out, convicted, and deposed, but orderly, and by the discipline of the Church.","segments":[{"text":"2. Proposition. Euill ministers are to be searched out, convicted, and deposed, but orderly, and by the discipline of the Church.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The wicked, and euill ministers must not alwaies be endured in the Church of God. For they are, the euill and vnprofitable seruants, the Eies, which doe offend, the vnsauorie salt, which are carefully to be seene vnto; and if admonitions will not serue, deposed: yet orderly, and by the discipline of the Churh. For that God which appointed a gouernement for the ciuill state, hath also giuen authoritie vnto his Church to punish offenders, according to the qualitie of their transgressions. And so may we read in the word of God.","segments":[{"text":"The wicked, and euill ministers must not alwaies be endured in the Church of God. For they are, the euill and vnprofitable seruants,","proofs":["Matthew 25:26"],"refs":[{"printed":"Matthew 25:26","osis":["Matt.25.26"]}],"note":null},{"text":"the Eies, which doe offend,","proofs":["Matthew 18:9"],"refs":[{"printed":"Matthew 18:9","osis":["Matt.18.9"]}],"note":null},{"text":"the vnsauorie salt,","proofs":["Matthew 5:13"],"refs":[{"printed":"Matthew 5:13","osis":["Matt.5.13"]}],"note":null},{"text":"which are carefully to be seene vnto; and if admonitions will not serue, deposed: yet orderly, and by the discipline of the Churh. For that God which appointed a gouernement for the ciuill state, hath also giuen authoritie vnto his Church to punish offenders, according to the qualitie of their transgressions. And so may we read in the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Tell the Church saith our Sauiour","segments":[{"text":"Tell the Church saith our Sauiour","proofs":["Matthew 18:17"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]}],"note":null}],"items":[]},{"question":"","answer":"Let such a one, by the power of our Lord Iesus Christ, be deliuered vnto Sathan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus, saith S. Paul.","segments":[{"text":"Let such a one, by the power of our Lord Iesus Christ, be deliuered vnto Sathan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus, saith S. Paul.","proofs":["1 Corinthians 5:4–5"],"refs":[{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]}],"note":null}],"items":[]},{"question":"","answer":"So the neighbour Churches.","segments":[{"text":"So the neighbour Churches.","proofs":[],"refs":[],"note":"Heluet. 2. c. 18. Bohem. c. 9. Sax ar. 11. Sue. ar. 13."}],"items":[]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Then deceiued, and out of the way, are the Brownists, and Barrowists, which are of minde, that","segments":[{"text":"Then deceiued, and out of the way, are the Brownists, and Barrowists, which are of minde, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Priuate persons in themselues haue authoritie, to depose vnmeete ministers; and to punish malefactors","segments":[{"text":"Priuate persons in themselues haue authoritie, to depose vnmeete ministers; and to punish malefactors","proofs":[],"refs":[],"note":"R.H. on psal. 122. p. 117."}],"items":[]},{"question":"","answer":"Euery particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments, &c. to call men vnto repentance, &c. to reproue the faults of the church; and to forsake that church, which will not reforme her faults vpon any priuate admonition.","segments":[{"text":"Euery particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments, &c. to call men vnto repentance, &c.","proofs":[],"refs":[],"note":"Bar. disco. p. 96."},{"text":"to reproue the faults of the church; and to forsake that church, which will not reforme her faults vpon any priuate admonition.","proofs":[],"refs":[],"note":"Giff. repl. vnto Bar. and Gr. in thend."}],"items":[]},{"question":"","answer":"For want of the due execution of discipline against persons offending, and malefactors, both women may leaue their husbands (as some haue done), and husbands their wiues, and goe where it is in force. See more in Art. 33. Prop. 1.","segments":[{"text":"For want of the due execution of discipline against persons offending, and malefactors, both women may leaue their husbands (as some haue done), and husbands their wiues, and goe where it is in force.","proofs":[],"refs":[],"note":"Browne tract. of the life, and man. Bred. detect. p. 122."},{"text":"See more in Art. 33. Prop. 1.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":27,"title":"Of Baptisme","part":null,"questions":[],"paragraphs":["27.1"],"clauses":[],"items":[{"question":"","answer":"Baptisme is not only a signe of profession, and marke of difference, whereby christian men are discerned from other that be not Christened, but it is also a signe of regeneration, or newe-birth, whereby, as by an instrument, they that receiue Baptisme rightly, are graffed into the Church, the promises of the forgiuenes of sinne, and of our adoption to be the Sonnes of God, by the holy Ghost, are visiblie signed, and sealed: Faith is confirmed, and grace encreased by vertue of prayer vnto God.","segments":[{"text":"Baptisme is not only a signe of profession, and marke of difference, whereby christian men are discerned from other that be not Christened, but it is also a signe of regeneration, or newe-birth, whereby, as by an instrument, they that receiue Baptisme rightly, are graffed into the Church, the promises of the forgiuenes of sinne, and of our adoption to be the Sonnes of God, by the holy Ghost, are visiblie signed, and sealed: Faith is confirmed, and grace encreased by vertue of prayer vnto God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Baptisme of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.","segments":[{"text":"The Baptisme of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Baptisme is a signe of Profession, and marke of differēce whereby Christians are discerned from other men, that be no Christians.","segments":[{"text":"1. Baptisme is a signe of Profession, and marke of differēce whereby Christians are discerned from other men, that be no Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Baptisme is a signe or seale of the regeneration, or newe birth of Christians.","segments":[{"text":"2. Baptisme is a signe or seale of the regeneration, or newe birth of Christians.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Infants, and young children, by the word of God, are to be baptized.","segments":[{"text":"3. Infants, and young children, by the word of God, are to be baptized.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Baptisme is a signe of Profession, and marke of difference, whereby Christians are discerned from other men, that be no Christians.","segments":[{"text":"1. Proposition. Baptisme is a signe of Profession, and marke of difference, whereby Christians are discerned from other men, that be no Christians.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"How the Sacraments are tokens: and therefore that Baptisme is a signe of the true Church, which be Christians, it is apparent from Gods word in the 5. proposit. of the 19. article afore going; and the same doe the Churches of God acknowledge.","segments":[{"text":"How the Sacraments are tokens: and therefore that Baptisme is a signe of the true Church, which be Christians, it is apparent from Gods word in the 5. proposit. of the 19. article afore going; and the same doe the Churches of God acknowledge.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 20. and 2. c. 19.20. Basil. ar. 5. § 2. Gal. ar. 35. Belg. ar. 34. August. ar. 13. Saxon. ar. 12."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This declareth vs to be sound Christians, and.","segments":[{"text":"This declareth vs to be sound Christians, and.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Not Nazarens, who were with the Iewes circumcised, and baptized with Christians, and so (as Hierome writeth of them) were neither Iewes, nor Christians.","segments":[{"text":"Not Nazarens, who were with the Iewes circumcised, and baptized with Christians, and so (as Hierome writeth of them) were neither Iewes, nor Christians.","proofs":[],"refs":[],"note":"D. Heron. in epist. ad August. de haeres."}],"items":[]},{"question":"","answer":"Mot Manichians, which baptize not any.","segments":[{"text":"Mot Manichians, which baptize not any.","proofs":[],"refs":[],"note":"D. Aug."}],"items":[]},{"question":"","answer":"Not false christians, or Marcionites, which did baptise the liuing for the dead. Which Marcionites also denied Baptisme vnto all married persons, & baptized none but persons single, virgins, widdowes, and women diuorced from their husbands.","segments":[{"text":"Not false christians,","proofs":["1 Corinthians 15"],"refs":[{"printed":"1 Corinthians 15","osis":["1Cor.15"]}],"note":null},{"text":"or Marcionites,","proofs":[],"refs":[],"note":"Tertul. contra Mar. lib. 4."},{"text":"which did baptise the liuing for the dead. Which Marcionites also denied Baptisme vnto all married persons, & baptized none but persons single, virgins, widdowes, and women diuorced from their husbands.","proofs":[],"refs":[],"note":"Tertul. Ibid."}],"items":[]},{"question":"","answer":"Not Originists, who maintaine a Baptisme by fire; as also that after the resurrectiō of our bodies, wee shall haue neede of Baptisme.","segments":[{"text":"Not Originists, who maintaine a Baptisme by fire; as also that after the resurrectiō of our bodies, wee shall haue neede of Baptisme.","proofs":[],"refs":[],"note":"Origen. in Luke. hom. 14."}],"items":[]},{"question":"","answer":"Not of Matthewe Hamants opinion, (that Norfolke Heretike) which stood in it to the death, that Baptisme is not necessarie in the Church.","segments":[{"text":"Not of Matthewe Hamants opinion, (that Norfolke Heretike) which stood in it to the death, that Baptisme is not necessarie in the Church.","proofs":[],"refs":[],"note":"Holinsh. chro. fol. 1299."}],"items":[]},{"question":"","answer":"Not Anabaptists, which number Baptisme among things indifferent, and so to be vsed, or refused, at our discretion.","segments":[{"text":"Not Anabaptists, which number Baptisme among things indifferent, and so to be vsed, or refused, at our discretion.","proofs":[],"refs":[],"note":"Bulling. contra Anabap. lib. 2. cap. 4."}],"items":[]},{"question":"","answer":"Not Familists, which say there is no true Baptisme but onely among themselues.","segments":[{"text":"Not Familists, which say there is no true Baptisme but onely among themselues.","proofs":[],"refs":[],"note":"H. N. 1. exho. cap. 7."}],"items":[]},{"question":"","answer":"Nor Papists, who both baptise Bels, & Babels, as afore hath bin showen, art. 25. prop. 10, and also make the vowe, and profession of the monachall, or life of a Monch, as good a token of Christians, as Baptisme.","segments":[{"text":"Nor Papists, who both baptise Bels, & Babels, as afore hath bin showen, art. 25. prop. 10, and also make the vowe, and profession of the monachall, or life of a Monch, as good a token of Christians, as Baptisme.","proofs":[],"refs":[],"note":"T. Aquinas. 2.21. de ingres. relig. p. 119."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Baptisme is a signe or seale of the regeneration, or newe birth of Christians.","segments":[{"text":"2. Proposition. Baptisme is a signe or seale of the regeneration, or newe birth of Christians.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Baptisme, of S. Paul is called the washing of the newe Birth, of others the Sacrament of the newe birth, to signifie how they which rightly (as all doe not) receiue they the same, are ingrafted into the body of Christ, as by a seale be assured frō God, that their sinnes be pardoned, and forgiuen, and themselues adopted for the children of God, confirmed in the faith, and doe increase in grace, by virtue of praier vnto God.","segments":[{"text":"Baptisme, of S. Paul is called the washing of the newe Birth,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"of others the Sacrament of the newe birth, to signifie how they which rightly (as all doe not) receiue they the same,","proofs":[],"refs":[],"note":"See afore. ar. 25. pr. 11."},{"text":"are ingrafted into the body of Christ,","proofs":["1 Corinthians 12:13"],"refs":[{"printed":"1 Corinthians 12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"as by a seale be assured frō God, that their sinnes be pardoned, and forgiuen,","proofs":["Acts 2:38"],"refs":[{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"and themselues adopted for the children of God,","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"confirmed in the faith,","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"and doe increase in grace, by virtue of praier vnto God.","proofs":["Acts 2:41–42"],"refs":[{"printed":"Acts 2:41–42","osis":["Acts.2.41-Acts.2.42"]}],"note":null}],"items":[]},{"question":"","answer":"And this is the constant doctrine of all Churches protestant, and reformed.","segments":[{"text":"And this is the constant doctrine of all Churches protestant, and reformed.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 21. and 2. c. 20. Bohem. c. 12. Gal. ar. 35. Belg. ar. 34. August. ar. 9. Saxon. ar. 13. Wittemb. c. 10. Sue. c. 19."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"But no part of the true Church thinketh as did manie old haeretickes, viz. that","segments":[{"text":"But no part of the true Church thinketh as did manie old haeretickes, viz. that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The baptized of the orthodoxall ministers, are to be rebaptized, as said the Nouatians.","segments":[{"text":"The baptized of the orthodoxall ministers, are to be rebaptized, as said the Nouatians.","proofs":[],"refs":[],"note":"Cyp. ad Iobai."}],"items":[]},{"question":"","answer":"Originall sinne is not pardoned in Infants, as said the Pelagians, because they haue no such sinne in them at all.","segments":[{"text":"Originall sinne is not pardoned in Infants, as said the Pelagians, because they haue no such sinne in them at all.","proofs":[],"refs":[],"note":"D. August. de pec. mer. lib. •.20."}],"items":[]},{"question":"","answer":"Onely sinnes past, and not sinnes future, or not yet committed, are by Baptisme clensed, as the Messalians held.","segments":[{"text":"Onely sinnes past, and not sinnes future, or not yet committed, are by Baptisme clensed, as the Messalians held.","proofs":[],"refs":[],"note":"Theodo. dimi. der. cap. de Bap."}],"items":[]},{"question":"","answer":"Being once Baptized we can no more be tēpted, as thought the Iouians; which was the error also of the Pelagians.","segments":[{"text":"Being once Baptized we can no more be tēpted, as thought the Iouians; which was the error also of the Pelagians.","proofs":[],"refs":[],"note":"Mag. ce. hist. Cen. 4. c. 5. fol. 381."}],"items":[]},{"question":"","answer":"The Baptsme of water is now ceased: and the Baptisme of voluntary blood by whipping is come in place thereof, without which none can be saued, as the Flagelliferians published.","segments":[{"text":"The Baptsme of water is now ceased: and the Baptisme of voluntary blood by whipping is come in place thereof, without which none can be saued, as the Flagelliferians published.","proofs":[],"refs":[],"note":"Gerson tract. contra Flagel."}],"items":[]},{"question":"","answer":"Wee also condemne the opinion.","segments":[{"text":"Wee also condemne the opinion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the Russeis, that there is such a necessitie of Baptisme, as that all that die without the same are damned.","segments":[{"text":"Of the Russeis, that there is such a necessitie of Baptisme, as that all that die without the same are damned.","proofs":[],"refs":[],"note":"Russe Commonweale, cap. 23. pag. 98. b."}],"items":[]},{"question":"","answer":"Also of the Bannisterians, which say that the water at Baptisme is not holy in respect that it is applied to an holy vse; & that the ordinarie, and common washings among the Turkes, and Iewes, is the same to them that Baptisme is to vs.","segments":[{"text":"Also of the Bannisterians, which say that the water at Baptisme is not holy in respect that it is applied to an holy vse; & that the ordinarie, and common washings among the Turkes, and Iewes, is the same to them that Baptisme is to vs.","proofs":[],"refs":[],"note":"Bannist. errors printed by T. Man."}],"items":[]},{"question":"","answer":"Likewise of the Familie of Loue, which conceiue basely of this Sacrament, calling it in derision, Elementish water; and of no better validitie, or virtue then common water.","segments":[{"text":"Likewise of the Familie of Loue, which conceiue basely of this Sacrament, calling it in derision, Elementish water; and of no better validitie, or virtue then common water.","proofs":[],"refs":[],"note":"H. N. euang. c. 19. §. 5.6."}],"items":[]},{"question":"","answer":"Also of the Anabaptists, who ascribe no more vnto Baptisme, then vnto any other thing, ciuilly discerning one man from another; and say that the Sacraments of the newe Testament are no instruments to raise, or confirme faith.","segments":[{"text":"Also of the Anabaptists, who ascribe no more vnto Baptisme, then vnto any other thing, ciuilly discerning one man from another; and say that the Sacraments of the newe Testament are no instruments to raise, or confirme faith.","proofs":[],"refs":[],"note":"Althemar. concil. lo. pugnan: Lo. 131."}],"items":[]},{"question":"","answer":"And lastly of the Papists, who maintaine that","segments":[{"text":"And lastly of the Papists, who maintaine that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Baptisme serueth to the putting away of originall sinne onely.","segments":[{"text":"Baptisme serueth to the putting away of originall sinne onely.","proofs":[],"refs":[],"note":"D. Tho. de sac. Altari."}],"items":[]},{"question":"","answer":"Baptisme bringeth grace, euen ex opere operato.","segments":[{"text":"Baptisme bringeth grace, euen ex opere operato.","proofs":[],"refs":[],"note":"Test. Rhem. an. Gal. 3.27."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Infants, and young children, by the word of God, are to be baptized.","segments":[{"text":"3. Proposition. Infants, and young children, by the word of God, are to be baptized.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Although by expresse tearms wee be not cōmanded to baptize young children: yet wee beleeue they are to be baptised, and that for these, among other reasons.","segments":[{"text":"Although by expresse tearms wee be not cōmanded to baptize young children: yet wee beleeue they are to be baptised, and that for these, among other reasons.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The grace of God is vniuersall, and pertaineth vnto all: Therefore the signe, or Seale of grace is vniuersall, and belongeth vnto all, so well young as old.","segments":[{"text":"1. The grace of God is vniuersall, and pertaineth vnto all: Therefore the signe, or Seale of grace is vniuersall, and belongeth vnto all, so well young as old.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Baptisme is vnto vs, as Circumcision was vnto the Iewes. But the Infants of the Iewes were circumcised. Therefore the children of Christians are to be baptized.","segments":[{"text":"2. Baptisme is vnto vs, as Circumcision was vnto the Iewes. But the Infants of the Iewes were circumcised. Therefore the children of Christians are to be baptized.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Children belong vnto the kingdome of heauen, and are in the couenant therefore the signe of the couenant is not to be denied them.","segments":[{"text":"3. Children belong vnto the kingdome of heauen,","proofs":["Matthew 13:14"],"refs":[{"printed":"Matthew 13:14","osis":["Matt.13.14"]}],"note":null},{"text":"and are in the couenant therefore the signe of the couenant is not to be denied them.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Christ gaue in commandement that all should be baptized, Therefore young children are not to be exempted.","segments":[{"text":"4. Christ gaue in commandement that all should be baptized,","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"Therefore young children are not to be exempted.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. Christ hath shed his blood aswell for the washing away the sinnes of children, as of the elder sort. Therefore it is very necessarie that they should be partakers of the Sacrament thereof.","segments":[{"text":"5. Christ hath shed his blood aswell for the washing away the sinnes of children, as of the elder sort. Therefore it is very necessarie that they should be partakers of the Sacrament thereof.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All Christian churches allowe of the Baptisme of infants.","segments":[{"text":"All Christian churches allowe of the Baptisme of infants.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 21. and 2. cap. 20. Bohem. cap. 12. ar. 35. Belg. ar. 34. August. ar. 9. Saxon. ar. 13. Wittemb. c. 10. Sue. c. 17."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The premises declare, that","segments":[{"text":"The premises declare, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They slander vs which say, That all Protestants, denie the Baptisme of children to be necessarie, and this is Runnagate Hills report.","segments":[{"text":"They slander vs which say, That all Protestants, denie the Baptisme of children to be necessarie, and this is Runnagate Hills report.","proofs":[],"refs":[],"note":"Hils quart. reas. 14."}],"items":[]},{"question":"","answer":"They erre which oppugne this truth, as doe many persons, but not after one, and the same sort. For.","segments":[{"text":"They erre which oppugne this truth, as doe many persons, but not after one, and the same sort. For.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some vtterly denie that Infants, or young children are to be baptized, so did the Pelagians. the Heracleons; and the Henricians, and so doe the Anabaptists, whereof said some, how baptisme is the inuention of Pope Nicholas, and therefore naught, others that Baptisme is of the deuill. So thought Melchior Hoffeman, so also doe the Swermerians (a set among the said Anabaptists, the Seruetians, and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old.","segments":[{"text":"Some vtterly denie that Infants, or young children are to be baptized, so did the Pelagians.","proofs":[],"refs":[],"note":"D. August. de Ver. Apost. ser. de Bap. par."},{"text":"the Heracleons; and the Henricians,","proofs":[],"refs":[],"note":"Mag. eccles. hist. cent. 12. c. 5."},{"text":"and so doe the Anabaptists, whereof said some, how baptisme is the inuention of Pope Nicholas, and therefore naught,","proofs":[],"refs":[],"note":"Bulling. contra Anabap. lib. 1."},{"text":"others that Baptisme is of the deuill. So thought Melchior Hoffeman,","proofs":[],"refs":[],"note":"Ibid. lib. 2. c. 13."},{"text":"so also doe the Swermerians (a set among the said Anabaptists,","proofs":[],"refs":[],"note":"Althemar. lo. pug. co. 131."},{"text":"the Seruetians,","proofs":[],"refs":[],"note":"Epist. minist. Bern. in Cal. epist. fol. 118."},{"text":"and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old.","proofs":[],"refs":[],"note":"Displaie. H. 7. a."}],"items":[]},{"question":"","answer":"Others refuse to baptise not all, but some Infants. So denied is Baptisme by the Barrowists vnto the seede of whores, and witches, by the Brownists, vnto the children of open sinners, by the the Disciplinarians vnto their children which subiect not themselues (as Dud. Fenner saith) vnto the discipline of the Church, or obey not the Presbyteriall decrees.","segments":[{"text":"Others refuse to baptise not all, but some Infants. So denied is Baptisme by the Barrowists vnto the seede of whores, and witches,","proofs":[],"refs":[],"note":"Bar. disco. p. 9."},{"text":"by the Brownists, vnto the children of open sinners,","proofs":[],"refs":[],"note":"Giffords replie."},{"text":"by the the Disciplinarians vnto their children which subiect not themselues (as Dud. Fenner saith) vnto the discipline of the Church, or obey not the Presbyteriall decrees.","proofs":[],"refs":[],"note":"Sacramentorum autem primum pro naturā sua administrari debet vel infantibus, vel adultis. Infantibus autem iis qui sunt liberi eorum qui sunt intra. Intra autem qui ecclesiae 〈 in non-Latin alphabet 〉 è subiciunt. D. Fenner 5. Theol. l. 5. cap. vlt."}],"items":[]},{"question":"","answer":"Others allow the Baptisme of Infants, yet thinke those Infants not lawfully baptized, which are baptized either by the newe ministers of the Church of England, as the Brownists doe thinke, or by Protestant ministers, as the Papists are of minde, witnesse their rebaptizing of Infants in France, and in Netherland, or by vnpreaching ministers, as the disciplinarian Puritanes doe hold.","segments":[{"text":"Others allow the Baptisme of Infants, yet thinke those Infants not lawfully baptized, which are baptized either by the newe ministers of the Church of England, as the Brownists doe thinke,","proofs":[],"refs":[],"note":"R. A. confut. of Brow. p. 113."},{"text":"or by Protestant ministers, as the Papists are of minde, witnesse their rebaptizing of Infants in France, and in Netherland,","proofs":[],"refs":[],"note":"See afore ar. 25. pr. 8."},{"text":"or by vnpreaching ministers, as the disciplinarian Puritanes doe hold.","proofs":[],"refs":[],"note":"See ar. 26. pr. 1. Declarent vbinam legerint, tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti, vt nisi concio habeatur, renascentium lauacro infans aspergi non possit? Querim. ec. p. 80."}],"items":[]},{"question":"","answer":"And others are of opinion that none are to be baptized which beleeue not first.","segments":[{"text":"And others are of opinion that none are to be baptized which beleeue not first.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Hence the Anabaptists, Infants beleeue not therefore be not to be baptized. Hence the Lutherans: Infants doe beleeue: Therefore to be baptized.","segments":[{"text":"Hence the Anabaptists, Infants beleeue not therefore be not to be baptized. Hence the Lutherans: Infants doe beleeue:","proofs":[],"refs":[],"note":"Heshus. de 600. ar. Pontif. lo. 16."},{"text":"Therefore to be baptized.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":28,"title":"Of the Supper of the Lord","part":null,"questions":[],"paragraphs":["28.1","28.2","28.3","28.4"],"clauses":[],"items":[{"question":"","answer":"The Supper of the Lord, is not only a signe of the loue that Christians ought to haue among themselues one to another, but rather it is a Sacrament of our redemption by Christs death. Insomuch that to such as worthily, & with Faith receiue the same the Bread which we breake, is a partaking of the Body of Christ, and likewise the Cuppe of blessing, is a partaking of the Blood of Christ. transubstantion (or the change of the substance of Bread, and wine) in the Supper of the Lord, canot be proued by holy writ: but is repugnant to the plaine words of Scripture: ouerthroweth the nature of a Sacrament, and hath giuen occasion to many superstitions The Body of Christ is giuen, taken, and eaten in the Supper, onely after an heauenly, and spirituall manner: and the meane wherby the Body of Christ is receiued, and eaten in the Supper, is Faith The Sacrament of the Lords Supper was not by Christs ordinance, reserued, carried about, lifted vp, or worshipped.","segments":[{"text":"The Supper of the Lord, is not only a signe of the loue that Christians ought to haue among themselues one to another, but rather it is a Sacrament of our redemption by Christs death. Insomuch that to such as worthily, & with Faith receiue the same the Bread which we breake, is a partaking of the Body of Christ, and likewise the Cuppe of blessing, is a partaking of the Blood of Christ. transubstantion (or the change of the substance of Bread, and wine) in the Supper of the Lord, canot be proued by holy writ: but is repugnant to the plaine words of Scripture: ouerthroweth the nature of a Sacrament, and hath giuen occasion to many superstitions The Body of Christ is giuen, taken, and eaten in the Supper, onely after an heauenly, and spirituall manner: and the meane wherby the Body of Christ is receiued, and eaten in the Supper, is Faith The Sacrament of the Lords Supper was not by Christs ordinance, reserued, carried about, lifted vp, or worshipped.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues.","segments":[{"text":"1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The Lords Supper is a Sacrament of our redemption by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and Blood of Christ.","segments":[{"text":"2. The Lords Supper is a Sacrament of our redemption by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and Blood of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The Bread, and Wine in the Lords Supper, be not changed into another substance.","segments":[{"text":"3. The Bread, and Wine in the Lords Supper, be not changed into another substance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.","segments":[{"text":"4. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. To reserue, carrie about, lift vp, or worship the Sacrament of the Lords Supper, is contrary to the ordinance of Christ.","segments":[{"text":"5. To reserue, carrie about, lift vp, or worship the Sacrament of the Lords Supper, is contrary to the ordinance of Christ.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues.","segments":[{"text":"1. Proposition. The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Supper of the Lord is a token of the loue that Christians ought to haue among themselues. For which cause it is called, the Lords table, the Lords Supper, a communion of the body of Christ, and they that partake thereof, though they be manie, yet are but one bread, and one body.","segments":[{"text":"The Supper of the Lord is a token of the loue that Christians ought to haue among themselues. For which cause it is called, the Lords table,","proofs":["1 Corinthians 10:21"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":null},{"text":"the Lords Supper,","proofs":["1 Corinthians 11:20"],"refs":[{"printed":"1 Corinthians 11:20","osis":["1Cor.11.20"]}],"note":null},{"text":"a communion of the body of Christ, and they that partake thereof, though they be manie, yet are but one bread, and one body.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"items":[]},{"question":"","answer":"This is the doctrine of all Christian Churches.","segments":[{"text":"This is the doctrine of all Christian Churches.","proofs":[],"refs":[],"note":"Confess. Heluet. 2. cap. 21. Basil. ar. 6. Bohem. c. 13. Belg. ar. 35. Saxon. ar. 14. Sue. c. 18."}],"items":[]}]},{"question":"","answer":"The errors & adversaries vnto this truth.","segments":[{"text":"The errors & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"So thinke not those men, who either with heretike Hamant, denie the vse of the Lords Supper to be necessarie, or with the Rhemists raile on it, and the Protestants that vse the same, calling it, a prophane, and detestable Table, the Cuppe of deuills.","segments":[{"text":"So thinke not those men, who either with heretike Hamant, denie the vse of the Lords Supper to be necessarie,","proofs":[],"refs":[],"note":"Hol. chron. fol. 1299."},{"text":"or with the Rhemists raile on it, and the Protestants that vse the same, calling it, a prophane, and detestable Table, the Cuppe of deuills.","proofs":[],"refs":[],"note":"Test. Rhem. an. 1. Cor. 10.21."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and blood of Christ.","segments":[{"text":"2. Proposition. The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and blood of Christ.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Sacrament of the Lords Supper is to all Christians, a Sacrament of our redemption by Iesus Christ. For.","segments":[{"text":"The Sacrament of the Lords Supper is to all Christians, a Sacrament of our redemption by Iesus Christ. For.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"This is my blood of the newe Testament which is shedde for many, for the remission of sinnes, this is my body, which is giuen for you &c. This cuppe is the newe Testament in my blood, which is shedde for you, saith our Sauiour.","segments":[{"text":"This is my blood of the newe Testament which is shedde for many, for the remission of sinnes,","proofs":["Matthew 26:28"],"refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]}],"note":null},{"text":"this is my body, which is giuen for you &c. This cuppe is the newe Testament in my blood, which is shedde for you, saith our Sauiour.","proofs":["Luke 22:19–20","Mark 14:24","1 Corinthians 11:24"],"refs":[{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]},{"printed":"Mark 14:24","osis":["Mark.14.24"]},{"printed":"1 Corinthians 11:24","osis":["1Cor.11.24"]}],"note":null}],"items":[]},{"question":"","answer":"And to such as receiue the same worthily, and by Faith, it is the partaking of the Body, and Blood of Christ.","segments":[{"text":"And to such as receiue the same worthily,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":null},{"text":"and by Faith,","proofs":["2 Corinthians 13:5","John 6:35"],"refs":[{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]},{"printed":"John 6:35","osis":["John.6.35"]}],"note":null},{"text":"it is the partaking of the Body, and Blood of Christ.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"items":[]},{"question":"","answer":"This is a truth openly both maintained, & testified by the neighbour Churches.","segments":[{"text":"This is a truth openly both maintained, & testified by the neighbour Churches.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 22. & 2. cap. 21. Basil. ar. 6. Bohem. c. 13. Gal. ar. 37. Belg. ar. 35. August. touch. the Masse. ar. 1.3. Saxon. ar. 14. Wittemb. c. 19. Sue. c. 19."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Diuersly hath this proposition bin oppugned. For","segments":[{"text":"Diuersly hath this proposition bin oppugned. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say, how","segments":[{"text":"Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say, how","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is to be receiued onely for obedience sake to the princes commandement, but is of none effect to the perfect ones. An opinion of the Families.","segments":[{"text":"It is to be receiued onely for obedience sake to the princes commandement, but is of none effect to the perfect ones. An opinion of the Families.","proofs":[],"refs":[],"note":"Leon. Ram. Confess. an. 1580."}],"items":[]},{"question":"","answer":"It doth neither good, nor hurt to the receiuers. The Messalians error.","segments":[{"text":"It doth neither good, nor hurt to the receiuers. The Messalians error.","proofs":[],"refs":[],"note":"Theodores. eccles. hist."}],"items":[]},{"question":"","answer":"It doth much hurt, and no good, to participate the Lords Supper among Protestants, say the Papists.","segments":[{"text":"It doth much hurt, and no good, to participate the Lords Supper among Protestants, say the Papists.","proofs":[],"refs":[],"note":"What can the Protestant churches afford you? &c. the comunio? O poysoned Cup: better it were for you to eate so much Ratsbaine, then that pulluted bread, and to drinke, so much Dragons gall, or Vipers blood, then that sacralegious wine. Garnish of the soule. &c. printed at Autu. an. 1596. by Ioach. Tro."}],"items":[]},{"question":"","answer":"It is no signe assuring vs that all our sinnes through Christ are pardoned. For onlie veniall, and mortall sinnes, are thereby remitted, and we must alwaies doubt of the forgiuenesse of our sinnes, say the same Papistes.","segments":[{"text":"It is no signe assuring vs that all our sinnes through Christ are pardoned. For onlie veniall, and mortall sinnes, are thereby remitted,","proofs":[],"refs":[],"note":"Catech. Trid."},{"text":"and we must alwaies doubt of the forgiuenesse of our sinnes,","proofs":[],"refs":[],"note":"concil. Trid. ses. 6. cap. 9."},{"text":"say the same Papistes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others doe teach that.","segments":[{"text":"Others doe teach that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It can profit such as haue no faith, as Babes, and Infants, in which error be the Russians; yea the dead bodies of men.","segments":[{"text":"It can profit such as haue no faith, as Babes, and Infants, in which error be the Russians;","proofs":[],"refs":[],"note":"Al. Guag. de relig. Moscouit. p. 268."},{"text":"yea the dead bodies of men.","proofs":[],"refs":[],"note":"Concil. Carthage. 3. can. 6."}],"items":[]},{"question":"","answer":"It can benefit such as receiue it not at all, if on there behalfe it be administred, as persons absent, vpon the Seas, in the warres, yea and dead; and present too when yet they participate not, but the Priest for them. These errors the Papistes defend.","segments":[{"text":"It can benefit such as receiue it not at all, if on there behalfe it be administred, as persons absent, vpon the Seas, in the warres, yea and dead; and present too when yet they participate not, but the Priest for them. These errors the Papistes defend.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"3. Proposition. The bread and Wine in the Lords Supper, be not changed into another substance.","segments":[{"text":"3. Proposition. The bread and Wine in the Lords Supper, be not changed into another substance.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe of Gods word.","segments":[{"text":"The proofe of Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Transsubstantiation, or the change of the substance of Bread, and Wine in the Supper of the Lord, we do vtterly deny; and the reasons, moouing vs thereunto, are for that it is repugnant to the plaine words of the Scripture. For","segments":[{"text":"Transsubstantiation, or the change of the substance of Bread, and Wine in the Supper of the Lord, we do vtterly deny; and the reasons, moouing vs thereunto, are for that it is repugnant to the plaine words of the Scripture. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"I will not drinke hencefoorth of this fruite of the Vine, saith our Sauiour Christ. Which fruite had it really bin either the Blood, or by way of concomitance, the very Body and blood of Iesus Christ, then our Lord had eaten himselfe, which is not only blasphemous to be spoken, but also impossible to be done, and directly against the word of God, where commandement is often giuen, that the blood with flesh (not of Beast, much lesse of man) must not be eaten.","segments":[{"text":"I will not drinke hencefoorth of this fruite of the Vine, saith our Sauiour Christ.","proofs":["Matthew 26:29","Mark 14:25"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]},{"printed":"Mark 14:25","osis":["Mark.14.25"]}],"note":null},{"text":"Which fruite had it really bin either the Blood, or by way of concomitance, the very Body and blood of Iesus Christ, then our Lord had eaten himselfe, which is not only blasphemous to be spoken, but also impossible to be done, and directly against the word of God, where commandement is often giuen, that the blood with flesh (not of Beast, much lesse of man) must not be eaten.","proofs":["Genesis 9:4","Leviticus 17:14"],"refs":[{"printed":"Genesis 9:4","osis":["Gen.9.4"]},{"printed":"Leviticus 17:14","osis":["Lev.17.14"]}],"note":null}],"items":[]},{"question":"","answer":"The heauen must containe Iesus Christ vntill the time that all things be restored, saith S. Peter. If Christ therefore corporally, according to his humanitie be in heauen, then is he not in the Sacrament.","segments":[{"text":"The heauen must containe Iesus Christ vntill the time that all things be restored, saith S. Peter.","proofs":["Acts 3:21"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"If Christ therefore corporally, according to his humanitie be in heauen, then is he not in the Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"As often as ye shall eate this Bread (not Christ his reall Body); and drinke this Cuppe (not the reall Blood of Christ), you shewe the Lords death till he come, saith S. Paul. Therfore hee is not come; which hee must be, being vnder the formes of Bread, and Wine.","segments":[{"text":"As often as ye shall eate this Bread (not Christ his reall Body); and drinke this Cuppe (not the reall Blood of Christ), you shewe the Lords death till he come, saith S. Paul.","proofs":["1 Corinthians 11:26"],"refs":[{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"Therfore hee is not come; which hee must be, being vnder the formes of Bread, and Wine.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Transubstātiatiō besides ouerthroweth the nature of the Sacrament. For where there is no Element, there can be no Sacrament. Because Gods word comming vnto the element, maketh. a Sacrament.","segments":[{"text":"Transubstātiatiō besides ouerthroweth the nature of the Sacrament. For where there is no Element, there can be no Sacrament. Because Gods word comming vnto the element, maketh. a Sacrament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Finally it hath bin the occasion of much superstition, and Idolatrie. For from hence proceeded, the Reseruation of the Transubstantiated bread for sundrie superstitious purposes: hence the adoration of the Bread, euen as God himselfe, and that both of Priest and people: hence the carrying about in pompous procession, of the wafer-God; and hence the Popish feast called Corpus Christi-day.","segments":[{"text":"Finally it hath bin the occasion of much superstition, and Idolatrie. For from hence proceeded, the Reseruation of the Transubstantiated bread for sundrie superstitious purposes: hence the adoration of the Bread, euen as God himselfe, and that both of Priest and people: hence the carrying about in pompous procession, of the wafer-God; and hence the Popish feast called Corpus Christi-day.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons, and wrightings.","segments":[{"text":"The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons, and wrightings.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 22. & 2. c. 21. Basil. ar. 6. Bohem. c. 13. Wittemb c. 19."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Abhominable therefore be the Popish errors, viz. that","segments":[{"text":"Abhominable therefore be the Popish errors, viz. that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In the Eucharist there is not the substance of Bread, and wine, but onely the meere accidents, and qualities.","segments":[{"text":"In the Eucharist there is not the substance of Bread, and wine, but onely the meere accidents, and qualities.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. c. 3."}],"items":[]},{"question":"","answer":"Substantially, and really the Body, and Blood, together with the soule, and diuinitie of our Lord Iesus Christ; and therefore Christ is contained in the Sacrament Eucharisticall.","segments":[{"text":"Substantially, and really the Body, and Blood, together with the soule, and diuinitie of our Lord Iesus Christ; and therefore Christ is contained in the Sacrament Eucharisticall.","proofs":[],"refs":[],"note":"Test. Rhem. annot. Matth. 26.26."}],"items":[]},{"question":"","answer":"Vnder each kind, and vnder euery part of each kinde seuerally, whole Christ is comprised.","segments":[{"text":"Vnder each kind, and vnder euery part of each kinde seuerally, whole Christ is comprised.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. c. 3 Vaux. Catech. c. 4."}],"items":[]},{"question":"","answer":"After the consecration in the wonderfull Sacrament of the Eucharist, the Body and blood of our Lord Iesus Christ is; and that not onely in the vse, while it is taken, but afore also, and after in the Hosts, or consecrated peices, reserued, or remaining after the Communion,","segments":[{"text":"After the consecration in the wonderfull Sacrament of the Eucharist, the Body and blood of our Lord Iesus Christ is; and that not onely in the vse, while it is taken, but afore also, and after in the Hosts, or consecrated peices, reserued, or remaining after the Communion,","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. c. 4."}],"items":[]},{"question":"","answer":"In the holy Sacrament, Christ, the onely begotten Sonne of God, is to be adored with the very worship of Latria.","segments":[{"text":"In the holy Sacrament, Christ, the onely begotten Sonne of God, is to be adored with the very worship of Latria.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. c. 5."}],"items":[]},{"question":"","answer":"Marcus also that detestable heretike, held that the wine of the Lords Supper was conuerted into blood.","segments":[{"text":"Marcus also that detestable heretike, held that the wine of the Lords Supper was conuerted into blood.","proofs":[],"refs":[],"note":"Epiphan. hoeres. 34."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.","segments":[{"text":"4. Proposition. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The regenerate haue in them a double life, one carnall the other spirituall.","segments":[{"text":"The regenerate haue in them a double life, one carnall the other spirituall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The life carnall and temporarie, they brought with them into this world. The spirituall was giuen vnto them afterward in their second birth through the word.","segments":[{"text":"The life carnall and temporarie, they brought with them into this world. The spirituall was giuen vnto them afterward in their second birth through the word.","proofs":["1 Peter 1:23"],"refs":[{"printed":"1 Peter 1:23","osis":["1Pet.1.23"]}],"note":null}],"items":[]},{"question":"","answer":"The life carnall and corporall is common to all men, good and badde, and is maintained, and preserued by earthly, and corruptible Bread common also to all and euery man.","segments":[{"text":"The life carnall and corporall is common to all men, good and badde, and is maintained, and preserued by earthly, and corruptible Bread common also to all and euery man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The life spirituall is peculiar onely to Gods elect; and is cherished by the bread of life, which came downe from heauen, which is Iesus Christ who norisheth, and susteineth the spirituall life of Christians, being receiued of them by Faith.","segments":[{"text":"The life spirituall is peculiar onely to Gods elect; and is cherished by the bread of life, which came downe from heauen, which is Iesus Christ","proofs":["John 6:51"],"refs":[{"printed":"John 6:51","osis":["John.6.51"]}],"note":null},{"text":"who norisheth, and susteineth the spirituall life of Christians, being receiued of them by Faith.","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null}],"items":[]},{"question":"","answer":"Which spirituall Bread that he might the better represent, hee hath instituted earthly, and visible Bread, and wine, for a Sacrament of his Body, and Blood. Whereby he doth testifie, that as verily as wee receiue the Bread with the hands, and chewe the same with the teeth, and tongue, to the nourishing of this life temporall: euen so by faith (which is in place of hands and mouth to the soule) wee verily receiue the true Body, and the true blood of Christ, our onely Sauiour, to the cherishing of the spirituall life in our soules.","segments":[{"text":"Which spirituall Bread that he might the better represent, hee hath instituted earthly, and visible Bread, and wine, for a Sacrament of his Body, and Blood. Whereby he doth testifie, that as verily as wee receiue the Bread with the hands, and chewe the same with the teeth, and tongue, to the nourishing of this life temporall: euen so by faith (which is in place of hands and mouth to the soule) wee verily receiue the true Body, and the true blood of Christ, our onely Sauiour, to the cherishing of the spirituall life in our soules.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And heerein there is a goodly consent with the most of the reformed Churches, and vs.","segments":[{"text":"And heerein there is a goodly consent with the most of the reformed Churches, and vs.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 22. and 2. c. 21. Basil. ar. 6. Bohem. c. 13. Gal. ar. 36. Belg. ar. 35."}],"items":[]}]},{"question":"","answer":"The aduersaries vnto this truth.","segments":[{"text":"The aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Ioyntly we withstand the aduersaries thereof whosoeuer, as","segments":[{"text":"Ioyntly we withstand the aduersaries thereof whosoeuer, as","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Capernaites, which thought the flesh of our Lord might be eaten with corporall mouthes.","segments":[{"text":"The Capernaites, which thought the flesh of our Lord might be eaten with corporall mouthes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Synusiastes, or Vbiquitaries, which thinke the Body of Christ so is present in the supper, as his said Body with bread and Wine, by one and the same mouth, at one and the same time, of all, and euery communicant, is eaten corporally, and receaued into the Belly.","segments":[{"text":"The Synusiastes, or Vbiquitaries,","proofs":[],"refs":[],"note":"Aliqui 〈 in non-Latin alphabet 〉 fugimus, sed in cognatum delabimur 〈 in non-Latin alphabet 〉 pani, et vino substantiam equidem relinquendo, sed corporale Christi corpus ita coaduniendo, at substantia substantiam vel localiter, vel definitiue, vel repletiue, vel omnibus istis modis simul contineat, quod ipsum Profect̄ milest aliud, quam Transsubstantiationis quoddam quasi inuoluctus &c. Iezler. de diutur. belli Euchar. p. 18. a."},{"text":"which thinke the Body of Christ so is present in the supper, as his said Body with bread and Wine, by one and the same mouth, at one and the same time, of all, and euery communicant, is eaten corporally, and receaued into the Belly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Metusiastes, and Papistes, which beleeue the substance of bread and Wine, is so changed into the substance of Christ his body, as nothing remaineth but the reall Body of Christ, besides the accidents of Bread, and wine.","segments":[{"text":"The Metusiastes, and Papistes, which beleeue the substance of bread and Wine, is so changed into the substance of Christ his body, as nothing remaineth but the reall Body of Christ, besides the accidents of Bread, and wine.","proofs":[],"refs":[],"note":"After Consecration there is neither bread, not wine left in this Sacrament, saith Vaux in his catech. By vertue of the words of Consecration the substance of bread, is turned and changed into the verie bodie of Christ: and the substance of wine is turned into the blood of Christ, the holy Ghost working by a diuine power. So that Christ is wholy vnder the forme of bread, and in euery part of the Host, being broken, Christ is wholy. Also vnder the forme of wine, and euery part thereof, being separated, Christ is wholy. Canis▪ catech. c. 4. Romanenses 〈…〉 sororem, & plurimorun errorum matrem, 〈 in non-Latin alphabet 〉, Iezler, de diutur. belli 〈◊〉 ▪ p. 31."}],"items":[]},{"question":"","answer":"The Symbolists, Figurists, and Significatists, who are of opinion that the faithfull at the Lords supper, doe receiue nothing but naked, and bare signes.","segments":[{"text":"The Symbolists, Figurists, and Significatists, who are of opinion that the faithfull at the Lords supper, doe receiue nothing but naked, and bare signes.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"5. Proposition. To reserue, carrie about, lift vp, or worship the Sacrament of the Lords Supper, is contrarie to the ordinance of Christ.","segments":[{"text":"5. Proposition. To reserue, carrie about, lift vp, or worship the Sacrament of the Lords Supper, is contrarie to the ordinance of Christ.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The true, and lawfull vse of this Sacrament hath bin afore set downe, And there it may suffice vs to be remembred, how the Lords Supper was ordained, that the bread should not only be broken, and eaten, the cuppe should onely be giuen, & drunken,, and all this done in remembrance of Christ.","segments":[{"text":"The true, and lawfull vse of this Sacrament hath bin afore set downe, And there it may suffice vs to be remembred, how the Lords Supper was ordained, that the bread should not only be broken, and eaten,","proofs":["Matthew 26:28","Mark 14:22","Luke 22:19","1 Corinthians 10:16","11:2"],"refs":[{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Mark 14:22","osis":["Mark.14.22"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:2","osis":["1Cor.11.2"]}],"note":null},{"text":"the cuppe should onely be giuen, & drunken,,","proofs":["Matthew 26:27","Mark 14:23","Luke 22:17","1 Corinthians 11:25"],"refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]},{"printed":"Mark 14:23","osis":["Mark.14.23"]},{"printed":"Luke 22:17","osis":["Luke.22.17"]},{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null},{"text":"and all this done in remembrance of Christ.","proofs":["Luke 22:19","1 Corinthians 11:24–25"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"1 Corinthians 11:24–25","osis":["1Cor.11.24-1Cor.11.25"]}],"note":null}],"items":[]},{"question":"","answer":"And so also testifie the Churches reformed.","segments":[{"text":"And so also testifie the Churches reformed.","proofs":[],"refs":[],"note":"Confess. Heluet. 2. c. 21. Basil. ar. 6. Bohem. c. 13. August. de Missa. ar. 1. Sax. ar. 14. Wittemb. c. 19"}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"But contrarie to the institution of Christ, the Papistes abuse this holy Sacrament. For","segments":[{"text":"But contrarie to the institution of Christ, the Papistes abuse this holy Sacrament. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They reserue the same; and not only so, but take it to be a Catholike, a pious, and a necessarie custome, so to reserue it, and besides they thinke euery peece, and particle of the Sacrament so reserued, is the very Body of Christ.","segments":[{"text":"They reserue the same; and not only so, but take it to be a Catholike, a pious, and a necessarie custome, so to reserue it,","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. c. 6."},{"text":"and besides they thinke euery peece, and particle of the Sacrament so reserued, is the very Body of Christ.","proofs":[],"refs":[],"note":"Jbid. can. 4."}],"items":[]},{"question":"","answer":"They carrie it about, both vnto sicke folkes. Hence, saith the Festiuall.","segments":[{"text":"They carrie it about, both vnto sicke folkes. Hence, saith the Festiuall.","proofs":[],"refs":[],"note":"Festiual, 4. Sermons, fel. 169. b:"}],"items":[]},{"question":"","answer":"As often as any man seeth that Body at Masse, or some other good praier in worship of his soueraigne Lord. And also thorough cities, and townes. For whensoeuer the Pope goeth any iourney, the Sacramentall bread is carried before him on an ambling Iennet, as the Persian kings haue before them carried their Orsmada, or holy fire.","segments":[{"text":"As often as any man seeth that Body at Masse, or some other good praier in worship of his soueraigne Lord. And also thorough cities, and townes. For whensoeuer the Pope goeth any iourney, the Sacramentall bread is carried before him on an ambling Iennet, as the Persian kings haue before them carried their Orsmada, or holy fire.","proofs":[],"refs":[],"note":"See cerem. Pontif. lib. 1. When the Pope goeth from one people to another, hee sendeth before him, yea, and sometime a day, or two daies iourney, his Sacrament vpō an Horse, carrying at his necke a little Bell, accompanied with the scum and baggage of the Romaine Court. Thether goe the dishes, and spits, old shoes, caldrous, and kettles, and all the scullerie of the Court, whores and Iesters. Thus the Sacrament arriueth with this honorable traine, at the place whether the Pope is to come, it there awaiteth his comming. And when the maister is knowne to approch neere the people, it goeth foorth to receaue him. So Cyp. Valera, a Spaniard, in his treat. of the Pope, and his a•ct. p. 17."}],"items":[]},{"question":"","answer":"In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine, and Spaine, those English men, as meeting the Sacrament in the streetes, will neither doe reuerence therunto; nor goe aside; nor turne into some house, doe fall into the danger of the not holy, but bloody Inquisition.","segments":[{"text":"In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine, and Spaine, those English men, as meeting the Sacrament in the streetes, will neither doe reuerence therunto; nor goe aside; nor turne into some house, doe fall into the danger of the not holy, but bloody Inquisition.","proofs":[],"refs":[],"note":"Act of the peace &c. an. 1604. ar. 2. to the end touching a Moderation. &c."}],"items":[]},{"question":"","answer":"They worship it, and for the same haue ordained a certaine set, and solemne Feast, called Corpus-Christi-day, on which the Sacrament is borne about, lifted vp, and most idolatrously adored.","segments":[{"text":"They worship it, and for the same haue ordained a certaine set, and solemne Feast, called Corpus-Christi-day, on which the Sacrament is borne about, lifted vp, and most idolatrously adored.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. c. 3."}],"items":[]}]}]}],"text":null},{"number":29,"title":"Of the wicked, which doe not eate the Body, and blood of Christ in the vse of the Lords Supper","part":null,"questions":[],"paragraphs":["29.1"],"clauses":[],"items":[{"question":"","answer":"The wicked, and such as be voide of a liuely faith, although they doe carnally, and visibly presse with their teeth (as S. Augustine saith) the Sacrament of the body, & blood of Christ: yet in no wise are they partakers of Christ, but rather to their condemnation, doe eate, and drinke the siigne, or Sacrament of so great a thing.","segments":[{"text":"The wicked, and such as be voide of a liuely faith, although they doe carnally, and visibly presse with their teeth (as S. Augustine saith) the Sacrament of the body, & blood of Christ: yet in no wise are they partakers of Christ, but rather to their condemnation, doe eate, and drinke the siigne, or Sacrament of so great a thing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The proposition. The wicked, and such as be void of a liuely faith, doe not eate the Body, nor drinke the Blod of Iesus Christ, in the vse of the Lords Supper.","segments":[{"text":"The proposition. The wicked, and such as be void of a liuely faith, doe not eate the Body, nor drinke the Blod of Iesus Christ, in the vse of the Lords Supper.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"S. Paul doth shewe, how the Supper of the Lord is receiued of some worthily, which do examine, and iudge themselues, and discerne the Lords Body, as also doe abstaine from the table of deuills. How these doe participate of the Body, and blood of Christ, it hath alreadie bin shewen in the last mentioned article, prop. 4.","segments":[{"text":"S. Paul doth shewe, how the Supper of the Lord is receiued of some worthily, which do examine, and iudge themselues,","proofs":["1 Corinthians 11:28"],"refs":[{"printed":"1 Corinthians 11:28","osis":["1Cor.11.28"]}],"note":"1. Cor. ii.28."},{"text":"and discerne the Lords Body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":"Ibid. 29."},{"text":"as also doe abstaine from the table of deuills.","proofs":["1 Corinthians 10:21"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":"Cor. 10.21."},{"text":"How these doe participate of the Body, and blood of Christ, it hath alreadie bin shewen in the last mentioned article, prop. 4.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Againe, of others the same is vnworthily receiued, that is to say which themselues doe not examine, nor iudge, neither discerne the Lords body, and doe communicate at the Table of the Lord, and at the Table of deuils. These may receiue the Sacrament, but not the true Body of Christ. The reasons be, for that","segments":[{"text":"Againe, of others the same is vnworthily receiued,","proofs":["1 Corinthians 11:28–29"],"refs":[{"printed":"1 Corinthians 11:28–29","osis":["1Cor.11.28-1Cor.11.29"]}],"note":"1. Co. 1138.39"},{"text":"that is to say which themselues doe not examine, nor iudge,","proofs":["1 Corinthians 11:28, 31"],"refs":[{"printed":"1 Corinthians 11:28, 31","osis":["1Cor.11.28","1Cor.11.31"]}],"note":"Ibid. 38.31."},{"text":"neither discerne the Lords body,","proofs":["1 Corinthians 11:29"],"refs":[{"printed":"1 Corinthians 11:29","osis":["1Cor.11.29"]}],"note":"Ibid. 29."},{"text":"and doe communicate at the Table of the Lord, and at the Table of deuils.","proofs":["1 Corinthians 10:21"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]}],"note":null},{"text":"These may receiue the Sacrament, but not the true Body of Christ. The reasons be, for that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They lacke the wedding garment, which is Faith, and the righteousnesse of Christ.","segments":[{"text":"They lacke the wedding garment,","proofs":["Matthew 22:11, 21"],"refs":[{"printed":"Matthew 22:11, 21","osis":["Matt.22.11","Matt.22.21"]}],"note":null},{"text":"which is Faith, and the righteousnesse of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They are no members of the true Church, the Head whereof is Iesus Christ.","segments":[{"text":"They are no members of the true Church, the Head whereof is Iesus Christ.","proofs":["Ephesians 4:15"],"refs":[{"printed":"Ephesians 4:15","osis":["Eph.4.15"]}],"note":null}],"items":[]},{"question":"","answer":"They haue no promise of heauenly refreshing, because they are without a liuely faith.","segments":[{"text":"They haue no promise of heauenly refreshing, because they are without a liuely faith.","proofs":["John 6:35"],"refs":[{"printed":"John 6:35","osis":["John.6.35"]}],"note":null}],"items":[]},{"question":"","answer":"Therefore they procure vnto themselues most heauie punishements, as, diseases, death, guiltines of the Body, and Blood of Christ, and therewith damnation.","segments":[{"text":"Therefore they procure vnto themselues most heauie punishements,","proofs":["1 Corinthians 11:27"],"refs":[{"printed":"1 Corinthians 11:27","osis":["1Cor.11.27"]}],"note":null},{"text":"as, diseases, death, guiltines of the Body, and Blood of Christ, and therewith damnation.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of this iudgement be other Churches Christian, and reformed besides ·","segments":[{"text":"Of this iudgement be other Churches Christian, and reformed besides","proofs":[],"refs":[],"note":"Confess. Heluet. 1· in the declar. of the L. Supper; Heluet, 2. c. 21. Basil. ar. 6. Bohem. c. 13. Gal. ar. 37. Belg ar. 37."},{"text":"·","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The adversaries of this dorine are","segments":[{"text":"The adversaries of this dorine are","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Vbiquitaries, both Lutheran, and Popish; they saing the very Body of Christ at the Lords Supper, is eaten aswell of the wicked as of the godly, these affirming, that al Communicants badde and good, doe eate the very, and naturall Body of Christ Iesus: they saying, that the true, and reall Body of Christ, In With, Vnder the bread, and wine, may be eaten, chewed, and digested euen of Turkes, which neuer were of the Church, & these maintaining that vnder the forme of Bread, the same true and reall body of Christ, may be deuoured of Dogs, Hogs, Cats, and Rats.","segments":[{"text":"The Vbiquitaries, both Lutheran, and Popish; they saing the very Body of Christ at the Lords Supper, is eaten aswell of the wicked as of the godly,","proofs":[],"refs":[],"note":"Stur. Antip. 4. par. 1. p. 58."},{"text":"these affirming, that al Communicants badde and good, doe eate the very, and naturall Body of Christ Iesus:","proofs":[],"refs":[],"note":"Test. Rhem. annot. 1. Cor. 11.27."},{"text":"they saying, that the true, and reall Body of Christ, In With, Vnder the bread, and wine, may be eaten, chewed,","proofs":[],"refs":[],"note":"Alex. Hales. par. 4. q. 45. & D. Thom. par. 3. q. 8. ar. 3."},{"text":"and digested euen of Turkes, which neuer were of the Church,","proofs":[],"refs":[],"note":"So reporteth Sturmius in his Antipap. 4. par. 2. pag. 106."},{"text":"& these maintaining that vnder the forme of Bread, the same true and reall body of Christ, may be deuoured of Dogs, Hogs, Cats, and Rats.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":30,"title":"Of both kinds","part":null,"questions":[],"paragraphs":["30.1"],"clauses":[],"items":[{"question":"","answer":"The cuppe of the Lord is not to be denied to the lay people. For both the parts of the Lords Sacrament, by Christs ordinance, and commandement ought to be ministred to al Christian men.","segments":[{"text":"The cuppe of the Lord is not to be denied to the lay people. For both the parts of the Lords Sacrament, by Christs ordinance, and commandement ought to be ministred to al Christian men.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Proposition. The people must be partakers not only of the Bread, but also of the Wine, when they approach vnto the Lords Table.","segments":[{"text":"The Proposition. The people must be partakers not only of the Bread, but also of the Wine, when they approach vnto the Lords Table.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Our Lord, and Sauiour Christ hath instituted his Supper, as he will haue not only the Bread, but also the Cup to be deliuered vnto all Communicants. So find wee in the word of God, namely","segments":[{"text":"Our Lord, and Sauiour Christ hath instituted his Supper, as he will haue not only the Bread, but also the Cup to be deliuered vnto all Communicants. So find wee in the word of God, namely","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That the Bread must be giuen to All, and eaten of All;","segments":[{"text":"That the Bread must be giuen to All, and eaten of All;","proofs":["Matthew 26:26","Mark 14:22","Luke 22:19","1 Corinthians 10:16"],"refs":[{"printed":"Matthew 26:26","osis":["Matt.26.26"]},{"printed":"Mark 14:22","osis":["Mark.14.22"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]}],"note":null}],"items":[]},{"question":"","answer":"The Cup is to be giuen to All, and to be drunken of All.","segments":[{"text":"The Cup is to be giuen to All, and to be drunken of All.","proofs":["Matthew 26:27","Luke 22:17","1 Corinthians 10:16","11:25"],"refs":[{"printed":"Matthew 26:27","osis":["Matt.26.27"]},{"printed":"Luke 22:17","osis":["Luke.22.17"]},{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:25","osis":["1Cor.11.25"]}],"note":null}],"items":[]},{"question":"","answer":"Heereunto subscribe the Churches.","segments":[{"text":"Heereunto subscribe the Churches.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 22. & 2. c. 21. Bohem. c. 13. Gal. ar. 36.38. Belg. ar. 35. August. de Missa, ar. 1.2. Saxon. ar. 15. Wittemb. c. 19. Suc. c. 18."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Though it be a mans couenant, yet when it is confirmed no man doth abrogate, or addeth any thing thereunto. What impudencie then, yea, what impietie doe they showe, which alter this ordinance of God?","segments":[{"text":"Though it be a mans couenant, yet when it is confirmed no man doth abrogate, or addeth any thing thereunto.","proofs":["Galatians 3:15"],"refs":[{"printed":"Galatians 3:15","osis":["Gal.3.15"]}],"note":null},{"text":"What impudencie then, yea, what impietie doe they showe, which alter this ordinance of God?","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some, by adding thereto: So added was vnto the Bread, Cheese by the Autotarits: Blood, by the Cataphrygians; the Seed of man, by the Manichies; vnto the Wine, warme Water by the Moscouits.","segments":[{"text":"Some, by adding thereto: So added was vnto the Bread, Cheese by the Autotarits:","proofs":[],"refs":[],"note":"Epiphan."},{"text":"Blood, by the Cataphrygians;","proofs":[],"refs":[],"note":"Philastrius."},{"text":"the Seed of man, by the Manichies;","proofs":[],"refs":[],"note":"August. de hares."},{"text":"vnto the Wine, warme Water by the Moscouits.","proofs":[],"refs":[],"note":"I. Faber de relig. Moseo."}],"items":[]},{"question":"","answer":"Some, by taking there from: so the Eutratits, the Tatians, the Seuerians, vse no wine at all; the Manichies doe minister only the Bread; the Papistes, though they vse both kinds; yet they alwaies denie the Cup vnto the people, and vnto Priests also when they say not Masse, affirming that","segments":[{"text":"Some, by taking there from: so the Eutratits,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"the Tatians,","proofs":[],"refs":[],"note":"Theodores."},{"text":"the Seuerians,","proofs":[],"refs":[],"note":"Epiphan."},{"text":"vse no wine at all; the Manichies doe minister only the Bread;","proofs":[],"refs":[],"note":"Leo scr. 4. quadrages."},{"text":"the Papistes, though they vse both kinds; yet they alwaies denie the Cup vnto the people, and vnto Priests also when they say not Masse,","proofs":[],"refs":[],"note":"Concil. Trid. ses. 5. cap. 1. & ses. 21. can. 1.2.3"},{"text":"affirming that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The people, participating of the Cup, thereby perceaue no fruite of spirituall comfort; but receaue to themselues damnation.","segments":[{"text":"The people, participating of the Cup, thereby perceaue no fruite of spirituall comfort; but receaue to themselues damnation.","proofs":[],"refs":[],"note":"Censura. Colon. pag. 289."}],"items":[]},{"question":"","answer":"It is not by Gods, but Mans lawe, that Lay persons communicate, either in both kinds, or in one.","segments":[{"text":"It is not by Gods, but Mans lawe, that Lay persons communicate, either in both kinds, or in one.","proofs":[],"refs":[],"note":"Jbid. pag. 283."}],"items":[]},{"question":"","answer":"Notwithstanding that Christ instituted the Sacrament to be receaued vnder both kinds, and the primitiue Church accordingly did so administer the same: Hoc tamen non obstante, yet this notwithstanding, it is to be taken of the Laitie, but vnder one kind.","segments":[{"text":"Notwithstanding that Christ instituted the Sacrament to be receaued vnder both kinds, and the primitiue Church accordingly did so administer the same: Hoc tamen non obstante, yet this notwithstanding, it is to be taken of the Laitie, but vnder one kind.","proofs":[],"refs":[],"note":"Concil. Constan. ses. 13."}],"items":[]},{"question":"","answer":"Some, by confounding the elements? So the Moscouites doe mingle Bread, and Wine together; and the Papistes make a mixture of Wine and Water, maintaining that Water must be mixt with Wine at the consecration of the blood; and that the mixture of Water with Wine, without sin cannot be omitted.","segments":[{"text":"Some, by confounding the elements? So the Moscouites doe mingle Bread, and Wine together;","proofs":[],"refs":[],"note":"Surius co. ment. an. 1501. pag. 31."},{"text":"and the Papistes make a mixture of Wine and Water, maintaining that Water must be mixt with Wine at the consecration of the blood;","proofs":[],"refs":[],"note":"Catech. Trid."},{"text":"and that the mixture of Water with Wine, without sin cannot be omitted.","proofs":[],"refs":[],"note":"Ibid."}],"items":[]},{"question":"","answer":"Some, by changing the Elements? So the Aquarians, and the Hydroparastites, for Wine administred, and gaue Water vnto the people.","segments":[{"text":"Some, by changing the Elements? So the Aquarians, and the Hydroparastites, for Wine administred, and gaue Water vnto the people.","proofs":[],"refs":[],"note":"Theodores."}],"items":[]}]}]}],"text":null},{"number":31,"title":"Of the one Oblation of Christ finished vpon the Crosse","part":null,"questions":[],"paragraphs":["31.1"],"clauses":[],"items":[{"question":"","answer":"The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world, both originall, and actuall: and there is none other satisfaction for sinne but that alone. Wherefore the sacrifice of masses, in the which it was commonly said that the Preists did offer Christ for the quicke, & the dead, to haue remission of paine, and guilt, were blasphemous fables, and dangerous deceipts.","segments":[{"text":"The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world, both originall, and actuall: and there is none other satisfaction for sinne but that alone. Wherefore the sacrifice of masses, in the which it was commonly said that the Preists did offer Christ for the quicke, & the dead, to haue remission of paine, and guilt, were blasphemous fables, and dangerous deceipts.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.","segments":[{"text":"1. The blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Sacrifices of the Masse, are most blasphemous Fables, & dangerous deceipts.","segments":[{"text":"2. Sacrifices of the Masse, are most blasphemous Fables, & dangerous deceipts.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The Blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.","segments":[{"text":"1. Proposition. The Blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of the benefits redounding vnto mankind by Christ his offering vp of himselfe vpon the Crosse, we haue in sundrie places afore spoken, and by the word of God prooued him to be the perfect Redemption, propitiation, and satisfaction, for all the sinnes of the whole world, both originall, and actuall.","segments":[{"text":"Of the benefits redounding vnto mankind by Christ his offering vp of himselfe vpon the Crosse, we haue in sundrie places afore","proofs":[],"refs":[],"note":"See Ar. 2. pr. 4.22. pr. 1.2.28. pr. 2."},{"text":"spoken, and by the word of God prooued him to be the perfect Redemption,","proofs":["Acts 20:28","Romans 5:6","Galatians 3:13","1 Corinthians 6:20","1 Peter 1:18–19"],"refs":[{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"Romans 5:6","osis":["Rom.5.6"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]},{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null},{"text":"propitiation,","proofs":["Acts 10:43","Romans 3:25","Hebrews 9:12, 28","1 John 2:2","4:10"],"refs":[{"printed":"Acts 10:43","osis":["Acts.10.43"]},{"printed":"Romans 3:25","osis":["Rom.3.25"]},{"printed":"Hebrews 9:12, 28","osis":["Heb.9.12","Heb.9.28"]},{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"4:10","osis":["1John.4.10"]}],"note":null},{"text":"and satisfaction,","proofs":["John 1:29","1 Peter 3:18","1 John 1:7"],"refs":[{"printed":"John 1:29","osis":["John.1.29"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]},{"printed":"1 John 1:7","osis":["1John.1.7"]}],"note":"Iohn. 1.29.4. Pet. 3.18. 1. Iohn. 1.7."},{"text":"for all the sinnes of the whole world, both originall, and actuall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Heereunto the Churches of God beare witnesse.","segments":[{"text":"Heereunto the Churches of God beare witnesse.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 11. & 2. cap. 11.15. Basil. ar. 4. Bohem. c. 6. Gal. ar. 13.16.17. Belg. ar. 20.22. August. ar. 34. Saxon. ar. 3. Wittemb. c. 2.5. Sue. c. 2.3."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Hereby it is euident to the eies of all godly persons that most accursed be the errors of them which doe affirme, that","segments":[{"text":"Hereby it is euident to the eies of all godly persons that most accursed be the errors of them which doe affirme, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From the beginning of the world, vntill the 15. yeare of the Emperour Tiberius, none at al were saued. The error of Manes the heretike.","segments":[{"text":"From the beginning of the world, vntill the 15. yeare of the Emperour Tiberius, none at al were saued. The error of Manes the heretike.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"Mans body is not capable of happines, but the soule onely; and yet no soules shall be saued, but there owne said the Marcionites.","segments":[{"text":"Mans body is not capable of happines, but the soule onely; and yet no soules shall be saued, but there owne said the Marcionites.","proofs":[],"refs":[],"note":"D. Iren. l. 1. c. 29."}],"items":[]},{"question":"","answer":"All men, and women, that sinne after Baptisme, are vndoubtedly damned. In this error were the Montanists, and the Nouatians.","segments":[{"text":"All men, and women, that sinne after Baptisme, are vndoubtedly damned. In this error were the Montanists,","proofs":[],"refs":[],"note":"D. Hieron. ad Marcel. l. 2."},{"text":"and the Nouatians.","proofs":[],"refs":[],"note":"D. Cipr. l. b. 4. epist. 2."}],"items":[]},{"question":"","answer":"Our saluation is of our selues; so said Melchior Hoffeman, an arch Heretike.","segments":[{"text":"Our saluation is of our selues; so said Melchior Hoffeman, an arch Heretike.","proofs":[],"refs":[],"note":"Bulling. contra Anabap. l. 2. c. 13."}],"items":[]},{"question":"","answer":"Man is restored to grace of Gods meere mercie, without the meanes of Christs blood, death, and passion. One of Mathew Hamants blaspemous assertions.","segments":[{"text":"Man is restored to grace of Gods meere mercie, without the meanes of Christs blood, death, and passion. One of Mathew Hamants blaspemous assertions.","proofs":[],"refs":[],"note":"Holins. chron. fol. 1299."}],"items":[]},{"question":"","answer":"The Sauiour of Men, is Iesus Christ, a man, and no woman, who came into the world to saue no women but men, say some Papists, and redeemed the superior world onely, which is man, said Postellus the Iesuit; and yet not all men neither for S. Francis hath redeemed so many as are saued since his daies, say the Franciscan Friers.","segments":[{"text":"The Sauiour of Men, is Iesus Christ, a man, and no woman, who came into the world to saue no women but men, say some Papists,","proofs":[],"refs":[],"note":"Dial. of Diues, & Pauper. 6. com."},{"text":"and redeemed the superior world onely, which is man, said Postellus the Iesuit;","proofs":[],"refs":[],"note":"Iesuits catec. 1. B. c. 10. p. 28.6."},{"text":"and yet not all men neither for S. Francis hath redeemed so many as are saued since his daies, say the Franciscan Friers.","proofs":[],"refs":[],"note":"Confor. S. Fr."}],"items":[]},{"question":"","answer":"The Sauiour of women from her time till the end of the world, is S. Clare, affirm some, other papists, as Postellus saith it it one mother Iane.","segments":[{"text":"The Sauiour of women from her time till the end of the world, is S. Clare, affirm some,","proofs":[],"refs":[],"note":"p. Mornaeus tract. de eccles. c. 9."},{"text":"other papists, as Postellus saith it it one mother Iane.","proofs":[],"refs":[],"note":"Iesuits catec. 1.8. c. 10."}],"items":[]},{"question":"","answer":"The Sauiour of men, and women, is S. Mary through her virginitie say some, is S. Christina, by her passion, say other Papists.","segments":[{"text":"The Sauiour of men, and women, is S. Mary through her virginitie say some,","proofs":[],"refs":[],"note":"Dial. of Diues, & pauper 6. com. c. 10."},{"text":"is S. Christina, by her passion, say other Papists.","proofs":[],"refs":[],"note":"Dionis. Carth. de 4. hom. Nouis. ar. 50."}],"items":[]},{"question":"","answer":"There is no sufficient sacrifice yet offered for the sinnes of the world. One of F. Kets errors.","segments":[{"text":"There is no sufficient sacrifice yet offered for the sinnes of the world. One of F. Kets errors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Christ hath satisfied, and was offered onely for originall sin, an error of Thomas Aquinas.","segments":[{"text":"Christ hath satisfied, and was offered onely for originall sin, an error of Thomas Aquinas.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Sinnes actuall, and veniall, are taken away by sacred Ceremonies, by a Bishops blessing, by a preists absolution.","segments":[{"text":"Sinnes actuall, and veniall, are taken away by sacred Ceremonies,","proofs":[],"refs":[],"note":"Iest. Rhem. annot. marg. p. p. 258."},{"text":"by a Bishops blessing,","proofs":[],"refs":[],"note":"Ibid. annot. Matth. 10.12."},{"text":"by a preists absolution.","proofs":[],"refs":[],"note":"Vaux. catech. c. 4."}],"items":[]},{"question":"","answer":"Sinnes actuall, and Mortall, be remised by a Pardon from some Bishop, or from the Pope of Rome.","segments":[{"text":"Sinnes actuall, and Mortall, be remised by a Pardon from some Bishop, or from the Pope of Rome.","proofs":[],"refs":[],"note":"See ar 22. pr. 2."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The sacrifices of the Masse are most blasphemous Fables, and dangerous deceipts.","segments":[{"text":"2. Proposition. The sacrifices of the Masse are most blasphemous Fables, and dangerous deceipts.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The papists deliuer how the the Masse is a sacrifice, a sacrifice propitiatorie, a sacrifice propitiatorie for the quick, & the dead, the same propitiatorie sacrifice that was offered by Christ himselfe vpon the Crosse.","segments":[{"text":"The papists deliuer how the the Masse is a sacrifice,","proofs":[],"refs":[],"note":"Test. Rhem. ann. Mat. 24.15"},{"text":"a sacrifice propitiatorie,","proofs":[],"refs":[],"note":"Concil. Trid. ses. 22. can. 3. Cat. Trid. Euch. s."},{"text":"a sacrifice propitiatorie for the quick, & the dead,","proofs":[],"refs":[],"note":"Concil. Trid. ibid."},{"text":"the same propitiatorie sacrifice that was offered by Christ himselfe vpon the Crosse.","proofs":[],"refs":[],"note":"Catech. Trid. ibid."}],"items":[]},{"question":"","answer":"A sacrifice in which, by virtue of a fewe, euen fiue words (mumbled by a Preist), Christ, euen that Christ, which hung vpon the Crosse, is contained.","segments":[{"text":"A sacrifice in which, by virtue of a fewe, euen fiue words (mumbled by a Preist), Christ, euen that Christ, which hung vpon the Crosse, is contained.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 3. can. 4."}],"items":[]},{"question":"","answer":"A sacrifice, seruing for all persons, quick and dead, to purge them from their sinnes, to ease them of their paines; to satisfie for their punishment, and for all necessities corporall, and spirituall.","segments":[{"text":"A sacrifice, seruing for all persons, quick and dead, to purge them from their sinnes, to ease them of their paines; to satisfie for their punishment,","proofs":[],"refs":[],"note":"Concil. Trid. ses. 22. can. 3."},{"text":"and for all necessities corporall, and spirituall.","proofs":[],"refs":[],"note":"Howl. 7. reas."}],"items":[]},{"question":"","answer":"A sacrifice propitiatorie of Iesus Christ really offered, to God the Father, and that often, in the honour of dead Saints.","segments":[{"text":"A sacrifice propitiatorie of Iesus Christ really offered, to God the Father, and that often, in the honour of dead Saints.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 21. c. 3. ses. 22. can. 5."}],"items":[]},{"question":"","answer":"A sacrifice, wherein Christ is so gloriously, as it is to be adored, euen with diuine worship, both of Priest, and people.","segments":[{"text":"A sacrifice, wherein Christ is so gloriously, as it is to be adored, euen with diuine worship, both of Priest, and people.","proofs":[],"refs":[],"note":"Ibid. ses. 3. c. 5."}],"items":[]},{"question":"","answer":"A sacrifice meritorious to all them for whom it is offered, although they be not liuing but dead; not present but absent; not endued either with zeale or knowledge, but quite destitute of faith, and that ex opere, operato.","segments":[{"text":"A sacrifice meritorious to all them for whom it is offered, although they be not liuing but dead; not present but absent; not endued either with zeale or knowledge, but quite destitute of faith, and that ex opere, operato.","proofs":[],"refs":[],"note":"Albert. Mag. de sacr Euchar. Howlets 7. reas."}],"items":[]},{"question":"","answer":"Hereby are wee to note, first blasphemous Fables. For","segments":[{"text":"Hereby are wee to note, first blasphemous Fables. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is a fable, that the Masse is a sacrifice, and that propitiatorie; a fable, that a fewe words of a Priest, can change Bread into a liuing Body: yea many Bodies with their soules; and that of Iesus Christ, God and man: a fable, that one, and the same sacrifice is offered in the Masse, which was offered on the Crosse: a fable that the said Masse is any whit profitable for the quick; much lesse for the dead.","segments":[{"text":"It is a fable, that the Masse is a sacrifice, and that propitiatorie; a fable, that a fewe words of a Priest, can change Bread into a liuing Body: yea many Bodies with their soules; and that of Iesus Christ, God and man: a fable, that one, and the same sacrifice is offered in the Masse, which was offered on the Crosse: a fable that the said Masse is any whit profitable for the quick; much lesse for the dead.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Next dangerous deceipts. For hereby men are to beleeue, that","segments":[{"text":"Next dangerous deceipts. For hereby men are to beleeue, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Creatures may be adored, contrary to Gods word.","segments":[{"text":"Creatures may be adored, contrary to Gods word.","proofs":["Exodus 20:5"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]}],"note":"Thou shalt not bowe to them nor serue them. Exod. 20.5."}],"items":[]},{"question":"","answer":"Christ is often offered: contrary to the Scripture.","segments":[{"text":"Christ is often offered: contrary to the Scripture.","proofs":["Hebrews 9:12, 28"],"refs":[{"printed":"Hebrews 9:12, 28","osis":["Heb.9.12","Heb.9.28"]}],"note":"Heb. 9.12. &c By his owne blood entred hee in once vnto the holy place, &c. He was once offered Jbid. 28."}],"items":[]},{"question":"","answer":"The Preist offereth vp Christ: contrarie to the Scripture.","segments":[{"text":"The Preist offereth vp Christ: contrarie to the Scripture.","proofs":["Hebrews 7:27"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]}],"note":"Heb. 7.27. he offered vp himselfe."}],"items":[]},{"question":"","answer":"Sinnes be forgiuen without blood, contrary to the Scripture.","segments":[{"text":"Sinnes be forgiuen without blood, contrary to the Scripture.","proofs":["Hebrews 9:22"],"refs":[{"printed":"Hebrews 9:22","osis":["Heb.9.22"]}],"note":"Heb. 9.22. without shedding of blood is no remissiō."}],"items":[]},{"question":"","answer":"Christ died not once, but dieth daily: contrarie to the Scripture.","segments":[{"text":"Christ died not once, but dieth daily: contrarie to the Scripture.","proofs":["Hebrews 9:27"],"refs":[{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":"Heb. 9.27. Jt is appointed vnto men that they shall once die."}],"items":[]},{"question":"","answer":"Faith is not necessarie in communicants: contrary to the Scripture.","segments":[{"text":"Faith is not necessarie in communicants: contrary to the Scripture.","proofs":["Hebrews 11:6"],"refs":[{"printed":"Hebrews 11:6","osis":["Heb.11.6"]}],"note":"Heb. 11.6. without faith it is vnpossible to please God."}],"items":[]},{"question":"","answer":"Wee are to adore Christ as alwaies present, contrary to the Scripture, where we are taught to remember him absent.","segments":[{"text":"Wee are to adore Christ as alwaies present, contrary to the Scripture, where we are taught to remember him absent.","proofs":["Luke 22:19","1 Corinthians 11:25"],"refs":[{"printed":"Luke 22:19","osis":["Luke.22.19"]},{"printed":"1 Corinthians 11:25","osis":["1Cor.11.25"]}],"note":null}],"items":[]},{"question":"","answer":"The fauour of God by mony may be purchased from a priest; contrary to the Scripture.","segments":[{"text":"The fauour of God by mony may be purchased from a priest; contrary to the Scripture.","proofs":["1 Peter 1:18–19"],"refs":[{"printed":"1 Peter 1:18–19","osis":["1Pet.1.18-1Pet.1.19"]}],"note":null}],"items":[]},{"question":"","answer":"All which their fables, and deceipts doe tend to the utter abolishing of true relion. Therefore iustly haue wee, and our godly brethren abandoned the masse.","segments":[{"text":"All which their fables, and deceipts doe tend to the utter abolishing of true relion. Therefore iustly haue wee, and our godly brethren abandoned the masse.","proofs":[],"refs":[],"note":"Confes. Heluet 1. ar. 22. and 2. c. 19.21. Basil. ar. 6. Bohem. c. 13. Belg. ar. 35. Aug. de Missa. ar. 13. Saxo. ar. 14. Wittemb. c. 19. Sue. c. 19."}],"items":[]},{"question":"","answer":"Accursed then stand those Papists before God, which take the Masse to be the Sacrifice of Christ his body, and Blood, and the onely soueraigne worship due to God in his Church.","segments":[{"text":"Accursed then stand those Papists before God, which take the Masse to be the Sacrifice of Christ his body, and Blood,","proofs":[],"refs":[],"note":"Concil. Trid. ses. 6. c. 2. & catech. Trid. de Euchar. s."},{"text":"and the onely soueraigne worship due to God in his Church.","proofs":[],"refs":[],"note":"Test. Rhem. annot. Mat. 24.15."}],"items":[]}]}],"text":null},{"number":32,"title":"Of the Marriage of Preists","part":null,"questions":[],"paragraphs":["32.1"],"clauses":[],"items":[{"question":"","answer":"Bishops priests, and Deacons are not commanded by Gods law, either to vowe the estate of single life, or to abstaine from marriage. Therefore it is lawfull also for them as for all other Christian men, to marry at their owne discretion, as they shall iudge the same to serue better to godlinesse.","segments":[{"text":"Bishops priests, and Deacons are not commanded by Gods law, either to vowe the estate of single life, or to abstaine from marriage. Therefore it is lawfull also for them as for all other Christian men, to marry at their owne discretion, as they shall iudge the same to serue better to godlinesse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. By the word of God it is lawfull for Bishops, and all other ecclesiasticall Ministers, to marrie at their owne discretion.","segments":[{"text":"1. By the word of God it is lawfull for Bishops, and all other ecclesiasticall Ministers, to marrie at their owne discretion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. It is lawfull by the word of God for all Christian men, and women to marrie at their owne discretion in the feare of God.","segments":[{"text":"2. It is lawfull by the word of God for all Christian men, and women to marrie at their owne discretion in the feare of God.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. By the word of God it is lawfull for Bishops, and all other ecclesiasticall ministers, to marrie, at their owne discretion.","segments":[{"text":"1. Proposition. By the word of God it is lawfull for Bishops, and all other ecclesiasticall ministers, to marrie, at their owne discretion.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Neither the single, nor the wedded life is enioined any man, much lesse any calling of men by the word of God. And that ecclesiasticall ministers in particular may marry, it is euident both from the old, and the newe Testament.","segments":[{"text":"Neither the single, nor the wedded life is enioined any man, much lesse any calling of men by the word of God. And that ecclesiasticall ministers in particular may marry, it is euident both from the old, and the newe Testament.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From the old Testament, both by the Commandements giuen vnto the Priests for the choise of their wiues, and by the examples also of the religious Priests, as Aaron, Eli, Zacharias, &c. & Prophets, which were all married, as it is thought except Ieremie.","segments":[{"text":"From the old Testament, both by the Commandements giuen vnto the Priests for the choise of their wiues,","proofs":["Leviticus 21:7"],"refs":[{"printed":"Leviticus 21:7","osis":["Lev.21.7"]}],"note":null},{"text":"and by the examples also of the religious Priests, as Aaron,","proofs":["Leviticus 22:1"],"refs":[{"printed":"Leviticus 22:1","osis":["Lev.22.1"]}],"note":null},{"text":"Eli,","proofs":["1 Samuel 3:13"],"refs":[{"printed":"1 Samuel 3:13","osis":["1Sam.3.13"]}],"note":null},{"text":"Zacharias,","proofs":["Luke 1:5"],"refs":[{"printed":"Luke 1:5","osis":["Luke.1.5"]}],"note":null},{"text":"&c. & Prophets, which were all married, as it is thought except Ieremie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From the newe Testament, by the words of S. Paul, who saith, A Bishop must be the husband of one wife; one that hath childrē vnder obediēce. An Elder must be vnreproueable: the husband of one wife; hauing faithfull children. Deacons must be the husbands of one wife; and haue wiues that be honest, not euill speakers &c.. and by the example of Peter, Paul,, yea of the Apostles, who were all married men, Iohn the Euangelist onely except, as some thinke.","segments":[{"text":"From the newe Testament, by the words of S. Paul, who saith, A Bishop must be the husband of one wife; one that hath childrē vnder obediēce.","proofs":["1 Timothy 3"],"refs":[{"printed":"1 Timothy 3","osis":["1Tim.3"]}],"note":null},{"text":"An Elder must be vnreproueable: the husband of one wife; hauing faithfull children.","proofs":["Titus 1:5–6"],"refs":[{"printed":"Titus 1:5–6","osis":["Titus.1.5-Titus.1.6"]}],"note":null},{"text":"Deacons must be the husbands of one wife; and haue wiues that be honest, not euill speakers &c..","proofs":["1 Timothy 2:11–12"],"refs":[{"printed":"1 Timothy 2:11–12","osis":["1Tim.2.11-1Tim.2.12"]}],"note":null},{"text":"and by the example of Peter,","proofs":["Matthew 8:14"],"refs":[{"printed":"Matthew 8:14","osis":["Matt.8.14"]}],"note":null},{"text":"Paul,,","proofs":["Philippians 4:3"],"refs":[{"printed":"Philippians 4:3","osis":["Phil.4.3"]}],"note":null},{"text":"yea of the Apostles,","proofs":["1 Corinthians 9:5"],"refs":[{"printed":"1 Corinthians 9:5","osis":["1Cor.9.5"]}],"note":null},{"text":"who were all married men, Iohn the Euangelist onely except, as some thinke.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All sincere Churches, and professors subscribe hereunto.","segments":[{"text":"All sincere Churches, and professors subscribe hereunto.","proofs":[],"refs":[],"note":"Confes. Helue. 1. ar. 37. & 2. c. 29. Basil. ar. 10. §. 1.2. Bohem. c. 9.19. Gal. ar. 24. Aug. de abus. Saxon. ar. 18.21. Vittemb. c. 21.26. Sue. c. 12."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"And none of Gods churches, or people be of the mind.","segments":[{"text":"And none of Gods churches, or people be of the mind.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Either of the vigilantians, that all, and euerie one of the Clerge, is necessarily to marrie, or not to be admitted for a Minister.","segments":[{"text":"Either of the vigilantians, that all, and euerie one of the Clerge, is necessarily to marrie, or not to be admitted for a Minister.","proofs":[],"refs":[],"note":"D. Hiero. advers. Vigil. c. 1."}],"items":[]},{"question":"","answer":"Or of the Iouinians, whose Elect, or Preists might not marrie.","segments":[{"text":"Or of the Iouinians, whose Elect, or Preists might not marrie.","proofs":[],"refs":[],"note":"D. Aug. epist. 74."}],"items":[]},{"question":"","answer":"Or of the Papists who teach, that.","segments":[{"text":"Or of the Papists who teach, that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From the Apostles time it was neuer lawfull for Priests to marrie.","segments":[{"text":"From the Apostles time it was neuer lawfull for Priests to marrie.","proofs":[],"refs":[],"note":"Maioran. cly. milit. eccles."}],"items":[]},{"question":"","answer":"The three orders of Deacons, Subdeacons, and Preists are bound not to marrie.","segments":[{"text":"The three orders of Deacons, Subdeacons, and Preists are bound not to marrie.","proofs":[],"refs":[],"note":"Test. Rhem. annot. m.p. 571."}],"items":[]},{"question":"","answer":"After Orders to marrie it is not lawfull; it is to turne back vnto Satan, and Apostacie.","segments":[{"text":"After Orders to marrie it is not lawfull;","proofs":[],"refs":[],"note":"Ibid. an. 1. Tim. 3.2."},{"text":"it is to turne back vnto Satan, and Apostacie.","proofs":[],"refs":[],"note":"Ibid. an. 1. Tim. 5.15."}],"items":[]},{"question":"","answer":"None may be a priest, though hee will vowe a single life, if he haue bin a married man.","segments":[{"text":"None may be a priest, though hee will vowe a single life, if he haue bin a married man.","proofs":[],"refs":[],"note":"Ibid. an. 1. Tim. 3.2."}],"items":[]},{"question":"","answer":"For a priest to play the whore-maister it is lesse offence then to take a wife. This was the speech of Cardinall Campeius And most infamous is the Romish Clergie for their vnclean, and vncontinent. Hence written is it Of Pope Paul the 2. Anxia testiculos Pauli, ne Roma requiras, Filia huic nata est; haec docet esse marem Of Pope Innocent the 8: Bis quattuor Nocens genuit puellulos, Totidem sed et Nocens genuit puellulas. O’ Roma, possis hunc meritó dicere Patrem. Of Pope Alex. the 6: Non spado Alexander fuerat, Lucretia nempe Illius coniux nata nurusque fuit: Of the Priests: Multi vos sanctos, multi vos dicere Patres Gaudent, et vobis nomina tanta placent, Ast ego vos sanctos non possum dicere, Patres Possum, cùm natos vos genuisse sciam. Of the Iesuites: With women yee lie not, but with Males rather, Speake Iesuit, how canst thou be a Father? &c..","segments":[{"text":"For a priest to play the whore-maister it is lesse offence then to take a wife. This was the speech of Cardinall Campeius","proofs":["1 Timothy 5:9"],"refs":[{"printed":"1 Timothy 5:9","osis":["1Tim.5.9"]}],"note":"Sleidan com. 1. Tim. 5.9. l. 4."},{"text":"And most infamous is the Romish Clergie for their vnclean, and vncontinent. Hence written is it Of Pope Paul the 2. Anxia testiculos Pauli, ne Roma requiras, Filia huic nata est; haec docet esse marem Of Pope Innocent the 8: Bis quattuor Nocens genuit puellulos, Totidem sed et Nocens genuit puellulas. O’ Roma, possis hunc meritó dicere Patrem. Of Pope Alex. the 6: Non spado Alexander fuerat, Lucretia nempe Illius coniux nata nurusque fuit: Of the Priests: Multi vos sanctos, multi vos dicere Patres Gaudent, et vobis nomina tanta placent, Ast ego vos sanctos non possum dicere, Patres Possum, cùm natos vos genuisse sciam. Of the Iesuites: With women yee lie not, but with Males rather, Speake Iesuit, how canst thou be a Father? &c..","proofs":[],"refs":[],"note":"Iesuits catech. 2. B. cap. 15. p. 114. b."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. It is lawfull by the word of God for all Christian men, and women, to marrie at their owne discretion, in the feare of God.","segments":[{"text":"2. Proposition. It is lawfull by the word of God for all Christian men, and women, to marrie at their owne discretion, in the feare of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Spirite of God saith vnto men, and women in all ages,","segments":[{"text":"The Spirite of God saith vnto men, and women in all ages,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Bring foorth fruite, and multiplie, and fill the earth.","segments":[{"text":"Bring foorth fruite, and multiplie, and fill the earth.","proofs":["Genesis 1:27–28"],"refs":[{"printed":"Genesis 1:27–28","osis":["Gen.1.27-Gen.1.28"]}],"note":null}],"items":[]},{"question":"","answer":"Marriage is honorable among all men, and the bed vndefiled.","segments":[{"text":"Marriage is honorable among all men, and the bed vndefiled.","proofs":["Hebrews 13:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]}],"note":null}],"items":[]},{"question":"","answer":"To auoide fornication, let euery man haue his wife; and euery woman haue her husband.","segments":[{"text":"To auoide fornication, let euery man haue his wife; and euery woman haue her husband.","proofs":["1 Corinthians 7:2"],"refs":[{"printed":"1 Corinthians 7:2","osis":["1Cor.7.2"]}],"note":null}],"items":[]},{"question":"","answer":"If they cannot abstaine, let them marrie.","segments":[{"text":"If they cannot abstaine, let them marrie.","proofs":["1 Corinthians 7:9"],"refs":[{"printed":"1 Corinthians 7:9","osis":["1Cor.7.9"]}],"note":"Ibid. 9."}],"items":[]},{"question":"","answer":"Notwithstanding, in saying that Christians may marrie at their discretion, the meaning is not, that any may marry, if they thinke good, either within the degrees of kinred, and affinitie, prohibited by wholesome lawes; or without the consent of parents, or of others in the roome of parents if they be vnder tuition; or to other ends then God hath praefixed.","segments":[{"text":"Notwithstanding, in saying that Christians may marrie at their discretion, the meaning is not, that any may marry, if they thinke good, either within the degrees of kinred, and affinitie, prohibited by wholesome lawes; or without the consent of parents, or of others in the roome of parents if they be vnder tuition; or to other ends then God hath praefixed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"So testifie with vs the reformed Churches.","segments":[{"text":"So testifie with vs the reformed Churches.","proofs":[],"refs":[],"note":"Confess. Helue. 1. ar. 37. & 2. c. 29. Bohem. c. 19. Gal. ar. 24. August. de abus. ar. 4.5. Saxon. ar. 18. Wittemb. c. 21.26. Sue. c. 22."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Greatly hath this truth bin crossed, and contradicted. For","segments":[{"text":"Greatly hath this truth bin crossed, and contradicted. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some, leaue it not to men, and womens discretions, but compell them whether they will, or no to marrie: so did the Ossenes.","segments":[{"text":"Some, leaue it not to men, and womens discretions, but compell them whether they will, or no to marrie: so did the Ossenes.","proofs":[],"refs":[],"note":"Heyde. discrip vrbis Hicrusal. l. 3."}],"items":[]},{"question":"","answer":"Some vtterly doe condemne marriage; as did the Gnostikes; the Hieracites; the Priscillianistes; the Montanistes; the Saturnians; the Aerians; the Apostolikes.","segments":[{"text":"Some vtterly doe condemne marriage; as did the Gnostikes;","proofs":[],"refs":[],"note":"D. Jren."},{"text":"the Hieracites;","proofs":[],"refs":[],"note":"August. de haeres."},{"text":"the Priscillianistes;","proofs":[],"refs":[],"note":"Leg. epist. 93. c. 7."},{"text":"the Montanistes;","proofs":[],"refs":[],"note":"Euseb."},{"text":"the Saturnians;","proofs":[],"refs":[],"note":"Epiphan."},{"text":"the Aerians;","proofs":[],"refs":[],"note":"Philastr."},{"text":"the Apostolikes.","proofs":[],"refs":[],"note":"Epiphan."}],"items":[]},{"question":"","answer":"Some allowe of the wedded life: yet not in all sorts of persons. For","segments":[{"text":"Some allowe of the wedded life: yet not in all sorts of persons. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Papistes forbid all Clergie men to marrie: as also all Godfathers, Godmothers, and whosoeuer be of spirituall kinred.","segments":[{"text":"The Papistes forbid all Clergie men to marrie:","proofs":[],"refs":[],"note":"Test. Rhem. annot. 1. Tim. 5.9."},{"text":"as also all Godfathers, Godmothers, and whosoeuer be of spirituall kinred.","proofs":[],"refs":[],"note":"See aboue ar. 25. pr. 8."}],"items":[]},{"question":"","answer":"Some will haue none to marrie but Virgins, and single persons; as the Henricians.","segments":[{"text":"Some will haue none to marrie but Virgins, and single persons; as the Henricians.","proofs":[],"refs":[],"note":"Magde. ec. hist. Cen. 12. c. 5"}],"items":[]},{"question":"","answer":"Some condemne all alteration of marriage, or twice marrying, the husband or wife being dead; such haeretickes were the Catharans. &c.","segments":[{"text":"Some condemne all alteration of marriage, or twice marrying, the husband or wife being dead; such haeretickes were the Catharans.","proofs":[],"refs":[],"note":"D. August. de haeres."},{"text":"&c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some would haue women, though married, to be all common, as the Nicolaitans, and Daui-georgians.","segments":[{"text":"Some would haue women, though married, to be all common, as the Nicolaitans,","proofs":[],"refs":[],"note":"D. Iren."},{"text":"and Daui-georgians.","proofs":[],"refs":[],"note":"Hist. D. Georgii."}],"items":[]},{"question":"","answer":"Some will nor marrie according to Gods ordinance, but thinke that one man, at one, and the same time, may haue manie wiues. In which were the Hermogenians; and are the Ohinites.","segments":[{"text":"Some will nor marrie according to Gods ordinance, but thinke that one man, at one, and the same time, may haue manie wiues. In which were the Hermogenians;","proofs":[],"refs":[],"note":"Tertul. adue. Hermog."},{"text":"and are the Ohinites.","proofs":[],"refs":[],"note":"Beza epist. 5.0.11."}],"items":[]}]}]}],"text":null},{"number":33,"title":"Of excommunicate persons, howe they are to be auoyded","part":null,"questions":[],"paragraphs":["33.1"],"clauses":[],"items":[{"question":"","answer":"That person, which by open denunciation of the Church, is rightly cut off from the vnitie of the Church, and excommunicate, ought to be taken of the whole multitude of the faithfull as an Heathen, and Publican, vntill he bee openly reconciled by penance, and receiued into the Church by a Iudge that hath authoritie thereto.","segments":[{"text":"That person, which by open denunciation of the Church, is rightly cut off from the vnitie of the Church, and excommunicate, ought to be taken of the whole multitude of the faithfull as an Heathen, and Publican, vntill he bee openly reconciled by penance, and receiued into the Church by a Iudge that hath authoritie thereto.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The propositions.","segments":[{"text":"The propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The person that is rightly by the Church excommunicate, is of all the faithfull to be taken for an Heathen, and Publican.","segments":[{"text":"1. The person that is rightly by the Church excommunicate, is of all the faithfull to be taken for an Heathen, and Publican.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. An excommunicate person, trulie repenting, is to be receaued, into the Church againe.","segments":[{"text":"2. An excommunicate person, trulie repenting, is to be receaued, into the Church againe.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The person, that is rightly by the Church excommunicate, is of all the faithfull, to be taken for an Heathen, and Publican.","segments":[{"text":"1. Proposition. The person, that is rightly by the Church excommunicate, is of all the faithfull, to be taken for an Heathen, and Publican.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The most seuere, and vttermost punishment, that the visible Church can inflict vpon the wicked, and vngodly of this world, is Excommunication: which is a part of discipline to be exercised, and that vpon vrgent occasions, and it is commended vnto the Church, euen by God himselfe, who in his word hath prescribed.","segments":[{"text":"The most seuere, and vttermost punishment, that the visible Church can inflict vpon the wicked, and vngodly of this world, is Excommunication: which is a part of discipline to be exercised, and that vpon vrgent occasions, and it is commended vnto the Church, euen by God himselfe, who in his word hath prescribed.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Who are to excommunicate, namely such as haue authoritie in the Church.","segments":[{"text":"1. Who are to excommunicate, namely such as haue authoritie in the Church.","proofs":["Matthew 18:17","1 Corinthians 5:4–5","2 Corinthians 3:13–14","2 Thessalonians 3:6"],"refs":[{"printed":"Matthew 18:17","osis":["Matt.18.17"]},{"printed":"1 Corinthians 5:4–5","osis":["1Cor.5.4-1Cor.5.5"]},{"printed":"2 Corinthians 3:13–14","osis":["2Cor.3.13-2Cor.3.14"]},{"printed":"2 Thessalonians 3:6","osis":["2Thess.3.6"]}],"note":null}],"items":[]},{"question":"","answer":"2. Who are to be excommunicate, euen two sorts of men, whereof the one peruert the sound doctrine of the truth, as did Hymeneus, and Alexander: the other be defiled with notorious wickednes, as that incestuous person as Corinth, was.","segments":[{"text":"2. Who are to be excommunicate, euen two sorts of men, whereof the one peruert the sound doctrine of the truth,","proofs":["1 Timothy 1:20"],"refs":[{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]}],"note":null},{"text":"as did Hymeneus, and Alexander: the other be defiled with notorious wickednes, as that incestuous person as Corinth, was.","proofs":["1 Corinthians 5:1"],"refs":[{"printed":"1 Corinthians 5:1","osis":["1Cor.5.1"]}],"note":null}],"items":[]},{"question":"","answer":"3. The manner of proceeding in Excommunication, namely first by gentle admonition, and that once, or twice giuen, with the spirit of meekenesse, euen as to a brother, if the fault be not notoriously knowne: and next, by open reprehension, afterward by the publique sentence of the Church, to put him from the companie of the faithfull, to deliuer him vnto Sathan, and to denounce him an Heathen, and a Publican, if none admonitions will serue, and the crime, and person be very offensiue.","segments":[{"text":"3. The manner of proceeding in Excommunication, namely first by gentle admonition, and that once, or twice giuen,","proofs":["Titus 3:10","Matthew 18:15"],"refs":[{"printed":"Titus 3:10","osis":["Titus.3.10"]},{"printed":"Matthew 18:15","osis":["Matt.18.15"]}],"note":null},{"text":"with the spirit of meekenesse,","proofs":["Galatians 6:1"],"refs":[{"printed":"Galatians 6:1","osis":["Gal.6.1"]}],"note":null},{"text":"euen as to a brother,","proofs":["2 Thessalonians 3:15"],"refs":[{"printed":"2 Thessalonians 3:15","osis":["2Thess.3.15"]}],"note":null},{"text":"if the fault be not notoriously knowne: and next, by open reprehension,","proofs":["1 Timothy 5:20"],"refs":[{"printed":"1 Timothy 5:20","osis":["1Tim.5.20"]}],"note":null},{"text":"afterward by the publique sentence of the Church, to put him from the companie of the faithfull,","proofs":["1 Corinthians 5:13"],"refs":[{"printed":"1 Corinthians 5:13","osis":["1Cor.5.13"]}],"note":null},{"text":"to deliuer him vnto Sathan,","proofs":["1 Corinthians 5:5"],"refs":[{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]}],"note":"Ibid. 5."},{"text":"and to denounce him an Heathen, and a Publican,","proofs":["Matthew 18:16"],"refs":[{"printed":"Matthew 18:16","osis":["Matt.18.16"]}],"note":null},{"text":"if none admonitions will serue, and the crime, and person be very offensiue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"A man so cut off from the Congregation, and Excommunicated, is of euery godly professor to be auoyded: and not to be eaten with all, not to be companied with all, nor to be receaued into house","segments":[{"text":"A man so cut off from the Congregation, and Excommunicated, is of euery godly professor to be auoyded:","proofs":["Romans 16:17"],"refs":[{"printed":"Romans 16:17","osis":["Rom.16.17"]}],"note":null},{"text":"and not to be eaten with all,","proofs":["1 Corinthians 5:11"],"refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]}],"note":null},{"text":"not to be companied with all,","proofs":["1 Corinthians 5:8"],"refs":[{"printed":"1 Corinthians 5:8","osis":["1Cor.5.8"]}],"note":"Ibid. 8."},{"text":"nor to be receaued into house","proofs":["2 John 10"],"refs":[{"printed":"2 John 10","osis":["2John.1.10"]}],"note":null}],"items":[]},{"question":"","answer":"This censure is had in great reuerence, & estimation among the faithfull seruants of God.","segments":[{"text":"This censure is had in great reuerence, & estimation among the faithfull seruants of God.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 19. & 2. c. 18. Bohem. c. 9.14. Gal. ar. 29.33. Belg. ar. 30. Saxon. ar. 11.17. August. de abus. ar. 7. Wittemb. ar. 32. Suc. ar. 13."}],"items":[]}]},{"question":"","answer":"Errors, & adversaries vnto this truth.","segments":[{"text":"Errors, & adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Aduersaries vnto this doctrine be they,","segments":[{"text":"1. Aduersaries vnto this doctrine be they,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Who vtterly condemne all censures ecclesiasticall, and so Excommunication, saying how the wicked are not excommunicable, so did the Paulicians.","segments":[{"text":"Who vtterly condemne all censures ecclesiasticall, and so Excommunication, saying how the wicked are not excommunicable, so did the Paulicians.","proofs":[],"refs":[],"note":"Pan. Diaco."}],"items":[]},{"question":"","answer":"Haeretickes, holding other points of religion soundly, for their priuate, and singular opinions, are not to be excommunicate: so the Pelagians.","segments":[{"text":"Haeretickes, holding other points of religion soundly, for their priuate, and singular opinions, are not to be excommunicate: so the Pelagians.","proofs":[],"refs":[],"note":"Prosper de ingratis."}],"items":[]},{"question":"","answer":"Christians, cleauing vnto the foundation, which is Christ, are not by excommunication to bee thrust out of the Church for any other errors, or misdemeanors whatsoeuer. Of which opinion be sundrie Diuines, of good regard.","segments":[{"text":"Christians, cleauing vnto the foundation, which is Christ, are not by excommunication to bee thrust out of the Church for any other errors, or misdemeanors whatsoeuer. Of which opinion be sundrie Diuines, of good regard.","proofs":[],"refs":[],"note":"Wolf. Mus. carm. p. 63. Iezler. lib. de diutur. bel. Euchar. p. 73. b."}],"items":[]},{"question":"","answer":"2. Which allowe the censure of Excommunication, so it be done.","segments":[{"text":"2. Which allowe the censure of Excommunication, so it be done.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Not (as with vs it is) by Commissaries, Chancelars, or Bishopes: but in euerie Parrish, and that either","segments":[{"text":"Not (as with vs it is) by Commissaries, Chancelars,","proofs":[],"refs":[],"note":"Sold. of Bar."},{"text":"or Bishopes:","proofs":[],"refs":[],"note":"Assert. polit. an. 1604. Bishopes are to be obeyed, neither when there cite, nor when they inhibite, nor when they Excommunicate, saith the Marprel. thes. 46.82.83."},{"text":"but in euerie Parrish,","proofs":[],"refs":[],"note":"Demon. of dis. c. 12."},{"text":"and that either","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By the whole Congregation; or by the Eldership, and the whole Church; or by euerie Minister, yea euery member of the Church; or finally if not by, yet not without the consent of his Pastor, who is to be excommunicate.","segments":[{"text":"By the whole Congregation;","proofs":[],"refs":[],"note":"Hunt. of the Foxe, E. 1."},{"text":"or by the Eldership, and the whole Church;","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 146."},{"text":"or by euerie Minister,","proofs":[],"refs":[],"note":"Aus. to M. Car. let. p. 30."},{"text":"yea euery member","proofs":[],"refs":[],"note":"Bar. disco. p. 20."},{"text":"of the Church; or finally if not by, yet not without the consent of his Pastor, who is to be excommunicate.","proofs":[],"refs":[],"note":"Petit. of the 1000."}],"items":[]},{"question":"","answer":"3. Which rightly vse not, but abuse the censure of Excommunication, drawing the same foorth.","segments":[{"text":"3. Which rightly vse not, but abuse the censure of Excommunication, drawing the same foorth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Against what they list, euen against dead bodies, dumbe Fishes, Flies, and Vermie, when they haue auoyded them. For this the Papistes are famous, or infamous rather. The dead bodies of Wicliefe, Bucer, P. Fagius, were excomunicated after they were dead, and buried,.","segments":[{"text":"Against what they list, euen against dead bodies, dumbe Fishes, Flies, and Vermie, when they haue auoyded them. For this the Papistes are famous, or infamous rather. The dead bodies of Wicliefe, Bucer, P. Fagius, were excomunicated after they were dead, and buried,.","proofs":[],"refs":[],"note":"Acts & Mo."}],"items":[]},{"question":"","answer":"The Bishop of Can••••on anno D. 1593. verie Catholickely accursed the mute Fishes.","segments":[{"text":"The Bishop of Can••••on anno D. 1593. verie Catholickely accursed the mute Fishes.","proofs":[],"refs":[],"note":"Mer. Gallo. lib. 6. p. 592."}],"items":[]},{"question":"","answer":"S. Bernard denounced the sentence of Excommunication against Flies.","segments":[{"text":"S. Bernard denounced the sentence of Excommunication against Flies.","proofs":[],"refs":[],"note":"Pet. de Natal. in vita. Ber."}],"items":[]},{"question":"","answer":"And against whom they please: so the Apostolikes excommunicated all that were married, only for that they were married: Diotrephes thrust the Brethren out of the Church: The Brownists excōmunicate whol citties, & churches: the Papists excōmunicate euē Kings, & Emperors. Queene Elizabeth, of blessed memorie, was excommunicate by three Popes, Pius quintus; Gregorie the 13, and sixtus quintus. The Puritanes mislike, and find great fault that excommunication is not exercised against Kings, and Princes: Barrowe saith that a Prince contemning the censures of the Church, is to be disfranchised out of the Church, and deliuered ouer vnto Satan.","segments":[{"text":"And against whom they please: so the Apostolikes excommunicated all that were married, only for that they were married:","proofs":[],"refs":[],"note":"Epiphan."},{"text":"Diotrephes thrust the Brethren out of the Church:","proofs":["3 John 10"],"refs":[{"printed":"3 John 10","osis":["3John.1.10"]}],"note":null},{"text":"The Brownists excōmunicate whol citties, & churches:","proofs":[],"refs":[],"note":"Au. to. M. Car. let. p. 30."},{"text":"the Papists excōmunicate euē Kings, & Emperors. Queene Elizabeth, of blessed memorie, was excommunicate by three Popes, Pius quintus; Gregorie the 13, and sixtus quintus. The Puritanes mislike, and find great fault that excommunication is not exercised against Kings, and Princes:","proofs":[],"refs":[],"note":"T.C. 2. rep. 2. part."},{"text":"Barrowe saith that a Prince contemning the censures of the Church, is to be disfranchised out of the Church, and deliuered ouer vnto Satan.","proofs":[],"refs":[],"note":"Bar. disco. p. 14."}],"items":[]},{"question":"","answer":"Also for what thinges they list, euen for May-games, and Robbin-hoode matters; as sometime it was denounced in Scotland by the newe Presbyterie: and for all crimes, which by Gods lawe deserue death; and for all things that to Gods people be scandalous; yea not only for all matters criminall, but also for the very suspition of auarice, Pride &c..","segments":[{"text":"Also for what thinges they list, euen for May-games, and Robbin-hoode matters; as sometime it was denounced in Scotland by the newe Presbyterie:","proofs":[],"refs":[],"note":"Sur. of disci. c. 25. p. 284."},{"text":"and for all crimes, which by Gods lawe deserue death; and for all things that to Gods people be scandalous; yea not only for all matters criminall, but also for the very suspition of auarice, Pride &c..","proofs":[],"refs":[],"note":"Knox. order of Excom. in Scot. A. 2."}],"items":[]},{"question":"","answer":"4. Lastly, which fauour the right, and true excommunication, but exercise it not, being bound thereunto.","segments":[{"text":"4. Lastly, which fauour the right, and true excommunication, but exercise it not, being bound thereunto.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. An excommunicate person, truly repenting, is to be receaued into the Church againe.","segments":[{"text":"2. Proposition. An excommunicate person, truly repenting, is to be receaued into the Church againe.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Sundrie be the reasons, and ends, why Excommunication is vsed, as","segments":[{"text":"Sundrie be the reasons, and ends, why Excommunication is vsed, as","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That a wicked liuer, to the reproach of the Gospell, be not suffered among the godly, and Christian professors of true religion;","segments":[{"text":"That a wicked liuer, to the reproach of the Gospell, be not suffered among the godly, and Christian professors of true religion;","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That manie good men bee not euill spoken of, for a fewe bad;","segments":[{"text":"That manie good men bee not euill spoken of, for a fewe bad;","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"That good and virtuous persons may not bee infected through the continuall, or much familiaritie of the wicked. For, as S. Paule saith, a little leauen leaueneth the whole lumpe.","segments":[{"text":"That good and virtuous persons may not bee infected through the continuall,","proofs":["1 Corinthians 2:7"],"refs":[{"printed":"1 Corinthians 2:7","osis":["1Cor.2.7"]}],"note":null},{"text":"or much familiaritie of the wicked. For, as S. Paule saith, a little leauen leaueneth the whole lumpe.","proofs":["1 Corinthians 5:6"],"refs":[{"printed":"1 Corinthians 5:6","osis":["1Cor.5.6"]}],"note":null}],"items":[]},{"question":"","answer":"And that he which hath fallen, through shame of the world, may at the length Learne to blaspheme no more; & through repentance be saued.","segments":[{"text":"And that he which hath fallen, through shame of the world, may at the length Learne to blaspheme no more;","proofs":["1 Timothy 1:20"],"refs":[{"printed":"1 Timothy 1:20","osis":["1Tim.1.20"]}],"note":null},{"text":"& through repentance be saued.","proofs":["1 Corinthians 5:5"],"refs":[{"printed":"1 Corinthians 5:5","osis":["1Cor.5.5"]}],"note":null}],"items":[]},{"question":"","answer":"Among all other causes therefore of Excommunication, one is, and not the least, that the person Excommunicate may not be condemned vtterly, but returne vnto the Lord by repentance, and so be receaued againe into the visible Church, as S. Paule willed the Incestuous man should be.","segments":[{"text":"Among all other causes therefore of Excommunication, one is, and not the least, that the person Excommunicate may not be condemned vtterly, but returne vnto the Lord by repentance, and so be receaued againe into the visible Church, as S. Paule willed the Incestuous man should be.","proofs":[],"refs":[],"note":"Cor. 2.7. &c."}],"items":[]}]},{"question":"","answer":"The Adversaries vnto this truth.","segments":[{"text":"The Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Contrariwise the Montanistes, and the Nouatians are of opinion that so many as after Baptisme doe fall into sinne, bee vtterly damned of God, and therefore bee not to find fauour at the Churches hands.","segments":[{"text":"Contrariwise the Montanistes,","proofs":[],"refs":[],"note":"D. Hieron. ad Marc. l. 2."},{"text":"and the Nouatians","proofs":[],"refs":[],"note":"D. Cyprian. l. 4. epist. 2."},{"text":"are of opinion that so many as after Baptisme doe fall into sinne, bee vtterly damned of God, and therefore bee not to find fauour at the Churches hands.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":34,"title":"Of the traditions of the Church","part":null,"questions":[],"paragraphs":["34.1","34.2"],"clauses":[],"items":[{"question":"","answer":"It is not necessary that traditions, and ceremonies be in all places one or vtterly like: for at all times they haue bin diuers, and changed, according to the diuersitie of countries, times, and mens manners, so that nothing be ordained against Gods word whosoeuer through his priuate iudgment willingly, and purposely doth openly breake the traditions, and ceremonies of the Church, which be not repugnant to the word of God, and be ordained, and approoued by common authoritie ought to be rebuked openly (that other may feare to doe the like) as he that offendeth against the common order of the Church, and woundeth the consciences of the weake brethren. Euery particular, or nationall Church hath authoritie to ordaine, change, and abolish ceremonies, or rites of the church, ordained onely by mans authoritie, so that all things be done to edifying.","segments":[{"text":"It is not necessary that traditions, and ceremonies be in all places one or vtterly like: for at all times they haue bin diuers, and changed, according to the diuersitie of countries, times, and mens manners, so that nothing be ordained against Gods word whosoeuer through his priuate iudgment willingly, and purposely doth openly breake the traditions, and ceremonies of the Church, which be not repugnant to the word of God, and be ordained, and approoued by common authoritie ought to be rebuked openly (that other may feare to doe the like) as he that offendeth against the common order of the Church, and woundeth the consciences of the weake brethren. Euery particular, or nationall Church hath authoritie to ordaine, change, and abolish ceremonies, or rites of the church, ordained onely by mans authoritie, so that all things be done to edifying.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Traditions, or ceremonies are not necessarie to be like, and the same in all places.","segments":[{"text":"1. Traditions, or ceremonies are not necessarie to be like, and the same in all places.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. No priuate man, of a selfe will, and purposely, may in publike violate the traditions and ceremonies of the Church, which by common authoritie be allowed, and are not repugnant to the word of God.","segments":[{"text":"2. No priuate man, of a selfe will, and purposely, may in publike violate the traditions and ceremonies of the Church, which by common authoritie be allowed, and are not repugnant to the word of God.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Ceremonies, and traditions, ordained by authoritie of man, if they be repugnant to Gods word, are not to be kept, & obserued of any man.","segments":[{"text":"3. Ceremonies, and traditions, ordained by authoritie of man, if they be repugnant to Gods word, are not to be kept, & obserued of any man.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Euery particular, or nationall Church, may ordaine, change, and abolish ceremonies or rites, ordained onely by mans authoritie, so that all things be done to edifying.","segments":[{"text":"4. Euery particular, or nationall Church, may ordaine, change, and abolish ceremonies or rites, ordained onely by mans authoritie, so that all things be done to edifying.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. Traditions, or ceremonies, are not necessarily to be like, or the same in all places.","segments":[{"text":"1. Proposition. Traditions, or ceremonies, are not necessarily to be like, or the same in all places.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"If a necessitie were laid vpon the Church of God to obserue the same traditions▪ and ceremonies at all times, and in all places, assuredly neither had the ceremonies of the old lawe bin, as they are now, abolished; neither would the apostles euer haue giuen such presidents of altering them, vpon speciall reasons, as they haue done,","segments":[{"text":"If a necessitie were laid vpon the Church of God to obserue the same traditions▪ and ceremonies at all times, and in all places, assuredly neither had the ceremonies of the old lawe bin, as they are now,","proofs":["Acts 6:14","10:13","15:1","Galatians 2:3","Ephesians 2:14","Colossians 2:16"],"refs":[{"printed":"Acts 6:14","osis":["Acts.6.14"]},{"printed":"10:13","osis":["Acts.10.13"]},{"printed":"15:1","osis":["Acts.15.1"]},{"printed":"Galatians 2:3","osis":["Gal.2.3"]},{"printed":"Ephesians 2:14","osis":["Eph.2.14"]},{"printed":"Colossians 2:16","osis":["Col.2.16"]}],"note":null},{"text":"abolished; neither would the apostles euer haue giuen such presidents of altering them, vpon speciall reasons, as they haue done,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For the said Apostles changed the times, and places of their assembling together, the people of God meeting, and the Apostles preaching, sometimes on the weeke, sometime on the Sabboth daies, sometimes publikely, in the Temple, in the synagogues, and in the Schooles, sometimes priuately, in house after house, and in chambers, sometimes in the day time sometimes in the night,","segments":[{"text":"For the said Apostles changed the times, and places of their assembling together, the people of God meeting, and the Apostles preaching, sometimes on the weeke,","proofs":["Acts 2:46","5:24"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"5:24","osis":["Acts.5.24"]}],"note":null},{"text":"sometime on the Sabboth daies,","proofs":["Acts 13:14","17:2","18:4"],"refs":[{"printed":"Acts 13:14","osis":["Acts.13.14"]},{"printed":"17:2","osis":["Acts.17.2"]},{"printed":"18:4","osis":["Acts.18.4"]}],"note":null},{"text":"sometimes publikely, in the Temple,","proofs":["Acts 2:46","3:1","5:26"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"3:1","osis":["Acts.3.1"]},{"printed":"5:26","osis":["Acts.5.26"]}],"note":null},{"text":"in the synagogues,","proofs":["Acts 9:20","14:1","17:10","18:4"],"refs":[{"printed":"Acts 9:20","osis":["Acts.9.20"]},{"printed":"14:1","osis":["Acts.14.1"]},{"printed":"17:10","osis":["Acts.17.10"]},{"printed":"18:4","osis":["Acts.18.4"]}],"note":null},{"text":"and in the Schooles,","proofs":["Acts 19:9"],"refs":[{"printed":"Acts 19:9","osis":["Acts.19.9"]}],"note":null},{"text":"sometimes priuately, in house after house,","proofs":["Acts 5:42"],"refs":[{"printed":"Acts 5:42","osis":["Acts.5.42"]}],"note":null},{"text":"and in chambers,","proofs":["Acts 1:13","20:8","28:30–31"],"refs":[{"printed":"Acts 1:13","osis":["Acts.1.13"]},{"printed":"20:8","osis":["Acts.20.8"]},{"printed":"28:30–31","osis":["Acts.28.30-Acts.28.31"]}],"note":null},{"text":"sometimes in the day time","proofs":["Acts 2:46","3:1"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"3:1","osis":["Acts.3.1"]}],"note":null},{"text":"sometimes in the night,","proofs":["Acts 20:7"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]}],"note":null}],"items":[]},{"question":"","answer":"Neither kept they the same course in the ministration of the Sacraments.","segments":[{"text":"Neither kept they the same course in the ministration of the Sacraments.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For as occasion was offered, they both baptized in publike assemblies, and in priuate houses, before many, and when none of the faithfull, but the minister onely, and the party to be baptized, were present, and ministred likewise the Supper of the Lord, in the day time, and at midnight, in the open Churches, and in priuate houses.","segments":[{"text":"For as occasion was offered, they both baptized in publike assemblies,","proofs":["Acts 2:46"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]}],"note":null},{"text":"and in priuate houses,","proofs":["Acts 16:33","10:27, 48"],"refs":[{"printed":"Acts 16:33","osis":["Acts.16.33"]},{"printed":"10:27, 48","osis":["Acts.10.27","Acts.10.48"]}],"note":null},{"text":"before many,","proofs":["Acts 8:12","10:27, 48"],"refs":[{"printed":"Acts 8:12","osis":["Acts.8.12"]},{"printed":"10:27, 48","osis":["Acts.10.27","Acts.10.48"]}],"note":null},{"text":"and when none of the faithfull, but the minister onely, and the party to be baptized, were present,","proofs":["Acts 8:36"],"refs":[{"printed":"Acts 8:36","osis":["Acts.8.36"]}],"note":null},{"text":"and ministred likewise the Supper of the Lord, in the day time,","proofs":["Acts 2:46"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]}],"note":null},{"text":"and at midnight,","proofs":["Acts 20:11"],"refs":[{"printed":"Acts 20:11","osis":["Acts.20.11"]}],"note":null},{"text":"in the open Churches,","proofs":["1 Corinthians 11:17"],"refs":[{"printed":"1 Corinthians 11:17","osis":["1Cor.11.17"]}],"note":null},{"text":"and in priuate houses.","proofs":["Acts 20:7","2:46"],"refs":[{"printed":"Acts 20:7","osis":["Acts.20.7"]},{"printed":"2:46","osis":["Acts.2.46"]}],"note":null}],"items":[]},{"question":"","answer":"So nothing therefore be done against the word of God, traditions, and ceremonies, according to the diuersitie of countries, and mens manners, may be changed and diuers.","segments":[{"text":"So nothing therefore be done against the word of God, traditions, and ceremonies, according to the diuersitie of countries, and mens manners, may be changed and diuers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of this iudgement with vs be all reformed Churches.","segments":[{"text":"Of this iudgement with vs be all reformed Churches.","proofs":[],"refs":[],"note":"Confes. Helv. 2. c. 17.27. Bohem. c. 15. Gal. ar. 32. Belg. ar. 32. Aug. ar. 15. & ar. 7. •o•. h. abuses. Saxo. ar. 20. Wittemb. ar. 35. Sue. c. 14."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"They are greatly deceiued therefore which thinke that","segments":[{"text":"They are greatly deceiued therefore which thinke that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Iewish ceremonies, prescribed by God himselfe for a time vnto the Iewes, are to be obserued of vs Christians. Such were the old Heretikes, the false Apostles, the Cerdonites, the Cerinthians and the Nazarites, and are the Familists.","segments":[{"text":"The Iewish ceremonies, prescribed by God himselfe for a time vnto the Iewes, are to be obserued of vs Christians. Such were the old Heretikes, the false Apostles,","proofs":["Acts 15"],"refs":[{"printed":"Acts 15","osis":["Acts.15"]}],"note":null},{"text":"the Cerdonites,","proofs":[],"refs":[],"note":"Tertul. contra Mar. l. 4·"},{"text":"the Cerinthians","proofs":[],"refs":[],"note":"Philaster."},{"text":"and the Nazarites,","proofs":[],"refs":[],"note":"D. Hieron. in epist. ad Aug."},{"text":"and are the Familists.","proofs":[],"refs":[],"note":"H.N. euang. c. 13. §. 5."}],"items":[]},{"question":"","answer":"The traditions, and namely the tradition, and ceremonie of the seuenth day for the Sabboth; & the manner of sanctifying thereof, must necessarily be one, and the same alwaies, and in al places. Hence the demi-Iewes, our English Sabbatarians, affirme, first touching the sanctification of the seuenth day, howe","segments":[{"text":"The traditions, and namely the tradition, and ceremonie of the seuenth day for the Sabboth; & the manner of sanctifying thereof, must necessarily be one, and the same alwaies, and in al places. Hence the demi-Iewes, our English Sabbatarians, affirme, first touching the sanctification of the seuenth day, howe","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is not lawfull for vs to vse the seuenth day to any other end, but to the holy, and sanctified end, for which God in the beginning created it.","segments":[{"text":"It is not lawfull for vs to vse the seuenth day to any other end, but to the holy, and sanctified end, for which God in the beginning created it.","proofs":[],"refs":[],"note":"D.B. Sub. do 1. B. p. 4."}],"items":[]},{"question":"","answer":"So soone as the 7. day was, so soone was it sanctified, that wee might know, that as it came in with the first man, so must it not goe out, but with the last.","segments":[{"text":"So soone as the 7. day was, so soone was it sanctified, that wee might know, that as it came in with the first man, so must it not goe out, but with the last.","proofs":[],"refs":[],"note":"Ibid. p. 6."}],"items":[]},{"question":"","answer":"The Sabboth (or seuenth day of Rest), which hath that cōmendation of antiquitie, ought to stand still in force.","segments":[{"text":"The Sabboth (or seuenth day of Rest), which hath that cōmendation of antiquitie, ought to stand still in force.","proofs":[],"refs":[],"note":"Jbid. p. 9."}],"items":[]},{"question":"","answer":"All the Iudaicall daies, and Feasts being taken away, onely the Sabboth remaineth.","segments":[{"text":"All the Iudaicall daies, and Feasts being taken away, onely the Sabboth remaineth.","proofs":[],"refs":[],"note":"Ibid. p. 128."}],"items":[]},{"question":"","answer":"And next concerning the forme, and manner of keeping the day, they deliuer that.","segments":[{"text":"And next concerning the forme, and manner of keeping the day, they deliuer that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Wee are bound vnto the same Rest with the Iewes on the Sabboth day.","segments":[{"text":"Wee are bound vnto the same Rest with the Iewes on the Sabboth day.","proofs":[],"refs":[],"note":"Ibid. p 125."}],"items":[]},{"question":"","answer":"As the first seuenth day was sanctified: so must the last be.","segments":[{"text":"As the first seuenth day was sanctified: so must the last be.","proofs":[],"refs":[],"note":"Ibid. p. 6."}],"items":[]},{"question":"","answer":"Wee be restrained vpon the Sabboth from work, both hand and foote, as the Iewes were.","segments":[{"text":"Wee be restrained vpon the Sabboth from work, both hand and foote, as the Iewes were.","proofs":[],"refs":[],"note":"Jbid. p. 127."}],"items":[]},{"question":"","answer":"Euery ecclesiasticall minister in his charge necessarily must preach, and make a sermon euery Sabboth day, euery man or woman, vnder paine of vtter condemnation, must heere a Sermon every Sabboth day.","segments":[{"text":"Euery ecclesiasticall minister in his charge necessarily must preach, and make a sermon euery Sabboth day,","proofs":[],"refs":[],"note":"Jbid. p. 174."},{"text":"euery man or woman, vnder paine of vtter condemnation, must heere a Sermon every Sabboth day.","proofs":[],"refs":[],"note":"Ibid. p. 173."}],"items":[]},{"question":"","answer":"Euery pastor in his charge must execute the discipline, and (Presbyteriall) gouernment in his parish euery Sabboth day.","segments":[{"text":"Euery pastor in his charge must execute the discipline, and (Presbyteriall) gouernment in his parish euery Sabboth day.","proofs":[],"refs":[],"note":"Ibid. p. 165."}],"items":[]},{"question":"","answer":"Last of all, deceiued by be the Romane Catholikes, which are of opinion how the ceremonies of their Church, are vniuersally, and vnder the paine of the great curse, necessarily to be vsed in all places, and countries.","segments":[{"text":"Last of all, deceiued by be the Romane Catholikes, which are of opinion how the ceremonies of their Church, are vniuersally, and vnder the paine of the great curse, necessarily to be vsed in all places, and countries.","proofs":[],"refs":[],"note":"Concil. Trid. ses. 7. can. 13."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. No priuate man, of a selfe will, and purposely, may in publike violate the traditions, and ceremonies of the Church which by common authoritie be allowed, and are not repugnant to the word of God.","segments":[{"text":"2. Proposition. No priuate man, of a selfe will, and purposely, may in publike violate the traditions, and ceremonies of the Church which by common authoritie be allowed, and are not repugnant to the word of God.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Great is the priuiledge, great also the libertie and freedome of Gods Church, and people.","segments":[{"text":"Great is the priuiledge, great also the libertie and freedome of Gods Church, and people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For they are deliuered,","segments":[{"text":"For they are deliuered,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"From the curse of the Lawe.","segments":[{"text":"From the curse of the Lawe.","proofs":["Galatians 3:23"],"refs":[{"printed":"Galatians 3:23","osis":["Gal.3.23"]}],"note":null}],"items":[]},{"question":"","answer":"From the Law of sinne, and of death.","segments":[{"text":"From the Law of sinne, and of death.","proofs":["Romans 8:2"],"refs":[{"printed":"Romans 8:2","osis":["Rom.8.2"]}],"note":null}],"items":[]},{"question":"","answer":"From all Iewish rites, and ceremonies.","segments":[{"text":"From all Iewish rites, and ceremonies.","proofs":["Acts 15:24"],"refs":[{"printed":"Acts 15:24","osis":["Acts.15.24"]}],"note":null}],"items":[]},{"question":"","answer":"And from all humane ordinances, and traditions whatsoeuer, when they are imposed vpon the consciēces of men, to be obserued vnder paine of eternall condemnation.","segments":[{"text":"And from all humane ordinances, and traditions whatsoeuer, when they are imposed vpon the consciēces of men, to be obserued vnder paine of eternall condemnation.","proofs":["Colossians 2:8"],"refs":[{"printed":"Colossians 2:8","osis":["Col.2.8"]}],"note":"1. Cor. 4.46.26."}],"items":[]},{"question":"","answer":"Notwithstanding the Church, and euery member thereof in his place, is bound to the obseruation of al Traditions, and Ceremonies which are allowed by lawfull authoritie, and are not repugnant to the word of God. For hee that violateth them, contemneth not man, but God who hath giuen power to his Church to establish whatsoeuer things shall make vnto comenesse, Order, and Edification.","segments":[{"text":"Notwithstanding the Church, and euery member thereof in his place, is bound to the obseruation of al Traditions, and Ceremonies which are allowed by lawfull authoritie, and are not repugnant to the word of God. For hee that violateth them, contemneth not man, but God who hath giuen power to his Church to establish whatsoeuer things shall make vnto comenesse, Order, and Edification.","proofs":[],"refs":[],"note":"Conf. Helvet. 1. ar. 25. & 2. c. 24. Bohem. c. 15.18. Aug. ar. 4.15. Sax. ar. 20. Sue. c. 14."}],"items":[]},{"question":"","answer":"This, of our godly brethren in their published writings, is approoued.","segments":[{"text":"This, of our godly brethren in their published writings, is approoued.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Notwithstanding, say the Anabaptistes, The people of God are free from all lawes, and owe obedience to no man, are not to be bound with the bands of any iurisdiction of this world, say the Brownistes; are freed frō the obseruation of all rights, and eccles. ceremonies, say certaine ministers of the praecise faction both in Scotland, and England.","segments":[{"text":"Notwithstanding, say the Anabaptistes,","proofs":[],"refs":[],"note":"Bulling. contra Anabap. lib. 2. c. 2."},{"text":"The people of God are free from all lawes, and owe obedience to no man, are not to be bound with the bands of any iurisdiction of this world, say the Brownistes;","proofs":[],"refs":[],"note":"R.H. on Psal. 122."},{"text":"are freed frō the obseruation of all rights, and eccles. ceremonies, say certaine ministers of the praecise faction both in Scotland, and England.","proofs":[],"refs":[],"note":"D. Bar. cofer. at Hamp. p. 70.71."}],"items":[]},{"question":"","answer":"Againe, there be of the Clergie, who rather then they will vse, or obserue any rights, ceremonies, or orders, though lawfully ratified, which please them not, will disquiet the whole Church, forsake their charges, leaue their vocations, raise stirs, and cause diuisions in the Church; as did many, when it was, in Germanie about the Rheme, Frankeland, and Sneauland, whereby most lamentable effects did ensue: and doe the refractorie ministers in the Church of England at this day, the more is the pittie.","segments":[{"text":"Againe, there be of the Clergie, who rather then they will vse, or obserue any rights, ceremonies, or orders, though lawfully ratified, which please them not, will disquiet the whole Church, forsake their charges, leaue their vocations, raise stirs, and cause diuisions in the Church; as did many, when it was, in Germanie about the Rheme, Frankeland, and Sneauland, whereby most lamentable effects did ensue:","proofs":[],"refs":[],"note":"Phil. Mel. epist. ad pastores & in comitatu Mansfeldi."},{"text":"and doe the refractorie ministers in the Church of England at this day,","proofs":[],"refs":[],"note":"Burges in his letter vnto K. Iames, anno 1604, saith the number of those ministers so refusing conformitie, were 6 or 700. viz. (as it is in the Lincolneshire ministers Apologie) in Oxfordshire 9; Staffordshire 14; Dorset shire 17; Hartfordshire 17; Northampton shire, •0; Suny 21; Norfolke 28; Wilshire 31; Buckinghamshire 33, Sussex 47; Lecestershire 57; Essex 57; Cheshire 12; Bedfordshire 16, Somersetshire 17, Darbieshire 20, Lancashire 21, Kent, 23: London. 30, Lincolnshire, 33: Warwickshire, 44: Deuonshire, and Comwell, 51: Northamptonshire, 57: Suffolke. 71."},{"text":"the more is the pittie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The principall author of all these tragicall suries about ceremonial matters was Flacius Illyricus, whose preachings were, that rather thē ministers should yeeld vnto the seruitude of ceremonies, they should abādō their calling, & giue ouer the ministery to the end that Princes & magistrates euē for fear of vprores, and popular tumults, might bee forced at the length to set their ministers free from the obseruation of all ceremonies, more then they were willing to vse themselues.","segments":[{"text":"The principall author of all these tragicall suries about ceremonial matters was Flacius Illyricus, whose preachings were, that rather thē ministers should yeeld vnto the seruitude of ceremonies, they should abādō their calling, & giue ouer the ministery to the end that Princes & magistrates euē for fear of vprores, and popular tumults, might bee forced at the length to set their ministers free from the obseruation of all ceremonies, more then they were willing to vse themselues.","proofs":[],"refs":[],"note":"Fateor me suasisse & Francis, & aliis, ne discrerent Ecclesias propter scruitatem, quae sine impietate sustineri posset. Nam quod Jllyricus vociseratur, potius vastitatem fuisse faciendam in templis, et meta seditionum terrendos Principes, ego ne nunc quidem 〈…〉 sententiae autor esse velim, inquit Phil. Melancion epist. ad pium Lectorem. inter epist. Theolog suas Pag. 455."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. Ceremonies, and traditions, ordained by the authoritie of man, if they be repugnant to Gods word, are not to be kept, and obserued of any man.","segments":[{"text":"3. Proposition. Ceremonies, and traditions, ordained by the authoritie of man, if they be repugnant to Gods word, are not to be kept, and obserued of any man.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of ceremonies, and traditions repugnant to the worde of God, there bee two sorts; whereof some are of things meerly impious, & wicked; such was the Israelites calfe, and Nebuchadnezars idoll; and bee the Papisticall Images, Reliques, Agnus-deis, and Crosses, to which they doe giue diuine adoration. These, and such like be all flatly forbidden. Others are of things, by God in his word neither commaunded, nor forbidden; as of eating, or not eating Flesh; of wearing, or not wearing some Apparrell; of keeping, or not keeping some daies holy by abstinence from bodily labour, &c: the which are not to be obserued of any Christian, when for sound Doctrine it is deliuered, that such workes either doe merit remission of sinnes; or bee the acceptable seruice of God; or doe more please then the obseruation of the lawes praescribed by God himselfe; or be necessarilie to be done, insomuch as they are damned, who doe them not.","segments":[{"text":"Of ceremonies, and traditions repugnant to the worde of God, there bee two sorts; whereof some are of things meerly impious, & wicked; such was the Israelites calfe,","proofs":["Exodus 30:4"],"refs":[{"printed":"Exodus 30:4","osis":["Exod.30.4"]}],"note":null},{"text":"and Nebuchadnezars idoll;","proofs":["Daniel 3:1"],"refs":[{"printed":"Daniel 3:1","osis":["Dan.3.1"]}],"note":null},{"text":"and bee the Papisticall Images, Reliques, Agnus-deis, and Crosses, to which they doe giue diuine adoration.","proofs":[],"refs":[],"note":"See afore Art. 22. prop. 3.4.5."},{"text":"These, and such like be all flatly forbidden.","proofs":["Exodus 20:4–5"],"refs":[{"printed":"Exodus 20:4–5","osis":["Exod.20.4-Exod.20.5"]}],"note":"Thou shalt make thee no grauen Image, neither any similitude of things &c. Thou shalt not bowe downe to them, neither serue them &c. Exod. 20.4.5."},{"text":"Others are of things, by God in his word neither commaunded, nor forbidden; as of eating, or not eating Flesh; of wearing, or not wearing some Apparrell; of keeping, or not keeping some daies holy by abstinence from bodily labour, &c: the which are not to be obserued of any Christian, when for sound Doctrine it is deliuered, that such workes either doe merit remission of sinnes; or bee the acceptable seruice of God; or doe more please then the obseruation of the lawes praescribed by God himselfe; or be necessarilie to be done, insomuch as they are damned, who doe them not.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"We must therfore haue alwaies in minde, that we are bought with a price, and therefore may not be the seruants of men; and that none humane constitution in the Church, doth binde any man to breake the least commaundement of God.","segments":[{"text":"We must therfore haue alwaies in minde, that we are bought with a price, and therefore may not be the seruants of men;","proofs":["1 Corinthians 7:23"],"refs":[{"printed":"1 Corinthians 7:23","osis":["1Cor.7.23"]}],"note":null},{"text":"and that none humane constitution in the Church, doth binde any man to breake the least commaundement of God.","proofs":["Acts 5:29"],"refs":[{"printed":"Acts 5:29","osis":["Acts.5.29"]}],"note":null}],"items":[]},{"question":"","answer":"The consideration heereof hath caused other Churches also, with a sweete consent to condemne such wicked ceremonies, and traditions of men,","segments":[{"text":"The consideration heereof hath caused other Churches also, with a sweete consent to condemne such wicked ceremonies, and traditions of men,","proofs":[],"refs":[],"note":"Confess. Heluet. 1 ar. 4. & 2. c. 124.27. Basil. ar. §. 3. ar. 10. Bohem. c. 15. Gal. ar. 24.33. Belg. ar. 7.29.32. August. ar. 15. Wittemb. ar. 28.29.32.33 Sueuica. c. 8.14.15."}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Such vngodly traditions, & ceremonies, are all the ceremonies and traditions in a manner of the Antichristian synagogue of Rome.","segments":[{"text":"Such vngodly traditions, & ceremonies, are all the ceremonies and traditions in a manner of the Antichristian synagogue of Rome.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Such also be the Sabbatarian traditions, and ceremonies, lately broached: because they be imposed vpon the Church, Necessarilie, and perpetually to be obserued of all, and euerie Christian, vnder paine of damnation both of soule and body. For say they (speaking yet of their priuate, and Classicall Iniunction about the Sabboth day). The Lord hath commaunded so praecise a Rest vnto all sorts of men, that it may not by any fraude, deceipt, or circumvention whatsoeuer be broken, but that he will most seuerely require it at our hands, vnder the paine of his euerlasting displeasure.","segments":[{"text":"Such also be the Sabbatarian traditions, and ceremonies, lately broached: because they be imposed vpon the Church, Necessarilie, and perpetually to be obserued of all, and euerie Christian, vnder paine of damnation both of soule and body. For say they (speaking yet of their priuate, and Classicall Iniunction about the Sabboth day). The Lord hath commaunded so praecise a Rest vnto all sorts of men, that it may not by any fraude, deceipt, or circumvention whatsoeuer be broken, but that he will most seuerely require it at our hands, vnder the paine of his euerlasting displeasure.","proofs":[],"refs":[],"note":"D.B. Sab. doct. 1. booke. p. 98."}],"items":[]},{"question":"","answer":"This (viz. the manner of keeping the Sabboth praescribed by themselues) the Lord requireth of all, and euery one continually, from the beginning to the end of our liues, without any interruption, Vnder the paine of euerlasting condemnation.","segments":[{"text":"This (viz. the manner of keeping the Sabboth praescribed by themselues) the Lord requireth of all, and euery one continually, from the beginning to the end of our liues, without any interruption, Vnder the paine of euerlasting condemnation.","proofs":[],"refs":[],"note":"Ibid. page. 146."}],"items":[]},{"question":"","answer":"Another sort of people there is among vs, which will obserue, and vse all Ceremonies whatsoeuer, as the temporizing Familistes, who at Rome, and such like places of Superstition, will goe vnto idolatrous seruices, and doe adoration vnto Idols; and no where will they striue; or varie with any one about Religion, but keepe all externall orders, albeit in their hearts they scorne all professions, and Seruices but their owne; tearming all Temples, and Churches, in derision Common houses; and all Gods seruices, or religions besids their owne▪ Foolishnes.","segments":[{"text":"Another sort of people there is among vs, which will obserue, and vse all Ceremonies whatsoeuer, as the temporizing Familistes, who at Rome, and such like places of Superstition, will goe vnto idolatrous seruices, and doe adoration vnto Idols;","proofs":[],"refs":[],"note":"Patterne of the praes. Temp. j"},{"text":"and no where will they striue; or varie with any one about Religion, but keepe all externall orders,","proofs":[],"refs":[],"note":"Ibid."},{"text":"albeit in their hearts they scorne all professions, and Seruices but their owne; tearming all Temples, and Churches, in derision Common houses;","proofs":[],"refs":[],"note":"H.N. spir. land. cap. 5. §. 1."},{"text":"and all Gods seruices, or religions besids their owne▪ Foolishnes.","proofs":[],"refs":[],"note":"Ibid."}],"items":[]}]},{"question":"","answer":"To the Christian Reader.","segments":[{"text":"To the Christian Reader.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Christian, and beloued Reader, let me request thee to obserue well the first section of the proofe of this present proposition; and therein howe I speake of ceremonies, and traditions apparently impious, among which I doe reckon papisticall Crosses, whereunto the Romanistes doe attribute diuine adoration, as elsewhere in this booke, and subscription of mine, I haue declared, and could more copiouslie; but the reliques of a Libell of theirs, left in the parrish church of Euborne in Barkshire an. 1604, sufficiently shal expresse the thoughts of Papists touching their Crosse, and Crossing: whose words be these: Nowe Ma. Parson, for your welcome home, Read these fewe lines, you knowe not from whom. You hold Crosse for an outward token, and signe, And remembrance only, in religion thine; And of the profession the people doe make. For more then this comes to, thou dost is not take. Yet holy Church tells vs, of holy Crosse much more. Of power, and virtue to heale sicke, and sore; Of holinesse to blesse vs, and keepe vs from euill, From fowle feend to fend vs, and saue vs from Deuill; And of many miracles, which holy Crosse hath wrought, All which by tradition, to light Church hath brought. Wherefore holy worship, holy Church doth it giue; And surely so will we, so long as we liue. Though thou saist Idolatrie, and vilde superstition, Yet we knowe it is holy Churches tradition. Holy Crosse then disgrace not, but bring it in renowne. For vp shall the Crosse goe, and you shall goe downe.","segments":[{"text":"Christian, and beloued Reader, let me request thee to obserue well the first section of the proofe of this present proposition; and therein howe I speake of ceremonies, and traditions apparently impious, among which I doe reckon papisticall Crosses, whereunto the Romanistes doe attribute diuine adoration, as elsewhere in this booke, and subscription of mine, I haue declared, and could more copiouslie; but the reliques of a Libell of theirs, left in the parrish church of Euborne in Barkshire an. 1604, sufficiently shal expresse the thoughts of Papists touching their Crosse, and Crossing: whose words be these: Nowe Ma. Parson, for your welcome home, Read these fewe lines, you knowe not from whom. You hold Crosse for an outward token, and signe, And remembrance only, in religion thine; And of the profession the people doe make. For more then this comes to, thou dost is not take. Yet holy Church tells vs, of holy Crosse much more.","proofs":[],"refs":[],"note":"Vide Coster. Iesuit. enchirid. Controuers. c. 11. de S. Cruce. pag. 358. &c."},{"text":"Of power, and virtue to heale sicke, and sore; Of holinesse to blesse vs, and keepe vs from euill, From fowle feend to fend vs, and saue vs from Deuill; And of many miracles, which holy Crosse hath wrought, All which by tradition, to light Church hath brought. Wherefore holy worship, holy Church doth it giue; And surely so will we, so long as we liue. Though thou saist Idolatrie, and vilde superstition, Yet we knowe it is holy Churches tradition. Holy Crosse then disgrace not, but bring it in renowne. For vp shall the Crosse goe, and you shall goe downe.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of this Crosse I spake, and meant, and of none other, when I number it among things meerely impious, and vnlawfull. And therefore haue I not a little woundred at those my Brethren, which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme, which I neuer thought, nor take to be either papisticall, or impious, because none adoration, not so much as ciuill, much lesse diuine, is giuen thereunto, either by our church in generall, or of any minister, or member thereof in particular. If they haue no other Patrons for their not vsing, or refusing the ceremonie of the Crosse then my selfe, they are in an ill case. For both in my iudgement, and practise I doe allowe thereof. This their peruerting of my words, contrarie to their sence, and my meaning, telleth mee that other mens wordes, and names are but too much abused by them in that booke, to the backing of schisme, and faction in the Church, and State, which from our soules we doe abhorre.","segments":[{"text":"Of this Crosse I spake, and meant, and of none other, when I number it among things meerely impious, and vnlawfull. And therefore haue I not a little woundred at those my Brethren, which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme,","proofs":[],"refs":[],"note":"Abrid. of the Lincolne▪ minist Apolog. vnto K. Iames, an. 1605. pa. 30."},{"text":"which I neuer thought, nor take to be either papisticall, or impious, because none adoration, not so much as ciuill, much lesse diuine, is giuen thereunto, either by our church in generall, or of any minister, or member thereof in particular. If they haue no other Patrons for their not vsing, or refusing the ceremonie of the Crosse then my selfe, they are in an ill case. For both in my iudgement, and practise I doe allowe thereof. This their peruerting of my words, contrarie to their sence, and my meaning, telleth mee that other mens wordes, and names are but too much abused by them in that booke, to the backing of schisme, and faction in the Church, and State, which from our soules we doe abhorre.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"4. Proposition. Euery particular, or nationall Church, may ordaine, change, & abolish ceremonies, or rites, ordained onely by mans authoritie, so that all things be done to edifying.","segments":[{"text":"4. Proposition. Euery particular, or nationall Church, may ordaine, change, & abolish ceremonies, or rites, ordained onely by mans authoritie, so that all things be done to edifying.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"It hath pleased our most mercifull Lord, and Sauiour Christ, for the maintenance of his Church militant, that two sorts of rites, or ceremonies should be vsed, whereof","segments":[{"text":"It hath pleased our most mercifull Lord, and Sauiour Christ, for the maintenance of his Church militant, that two sorts of rites, or ceremonies should be vsed, whereof","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some, God his most excellent maiestie hath himselfe ordained, as the ceremonie of Baptisme, and the Lords Supper: which are till the end of the world, without all addition, diminution, and alteration, with all zeale, and religion to be obserued.","segments":[{"text":"Some, God his most excellent maiestie hath himselfe ordained, as the ceremonie of Baptisme, and the Lords Supper: which are till the end of the world, without all addition, diminution, and alteration, with all zeale, and religion to be obserued.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Others be ordained by the authoritie of each prouintiall, or nationall Church, & that partely for comelinesse, that is to say, that by those helpes, the people of God the better may be inflamed with a godly zeale; and that sobernes, and grauitie may appeare in the handling of ecclesiastical matters: and partly for order sake, euen that gouernors may haue rules and directions how to gouerne by; Auditors, and inferiors may know how to prepare, and behaue themselues in sacred assemblies; and a ioyfull peace may be continued, by the well ordering of Church affaires.","segments":[{"text":"Others be ordained by the authoritie of each prouintiall, or nationall Church, & that partely for comelinesse, that is to say, that by those helpes, the people of God the better may be inflamed with a godly zeale; and that sobernes, and grauitie may appeare in the handling of ecclesiastical matters: and partly for order sake, euen that gouernors may haue rules and directions how to gouerne by; Auditors, and inferiors may know how to prepare, and behaue themselues in sacred assemblies; and a ioyfull peace may be continued, by the well ordering of Church affaires.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"We haue already prooued, that these latter sort of ceremonies may be made, and changed, augmented or diminished, as fit opportunitie, and occasions shall be ministred, and that by particular or nationall Churches: which thing is also affirmed by our neighbours.","segments":[{"text":"We haue already prooued,","proofs":[],"refs":[],"note":"In this art. prop. 1."},{"text":"that these latter sort of ceremonies may be made, and changed, augmented or diminished, as fit opportunitie, and occasions shall be ministred, and that by particular or nationall Churches: which thing is also affirmed by our neighbours.","proofs":[],"refs":[],"note":"Confes. Helue. 2. c. 27. Bohem. c. 15. Gal. ar. 32. Belg. ar. 32. Aug. de abu. ar. 7. Wittem. ar. 35. Sue. c. 14."}],"items":[]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This manifesteth to the world the intolerable both arrogancie of the Romish church, which dare take vpon her to alter, and applie to wrong vses, the very Sacraments instituted euen by Christ himselfe, and to prescribe ceremonies, and rites not to some particular, but to all Churches in al times, and places.","segments":[{"text":"This manifesteth to the world the intolerable both arrogancie of the Romish church, which dare take vpon her to alter, and applie to wrong vses, the very Sacraments instituted euen by Christ himselfe,","proofs":[],"refs":[],"note":"See ar. 25. pr. 10."},{"text":"and to prescribe ceremonies, and rites not to some particular, but to all Churches in al times, and places.","proofs":[],"refs":[],"note":"Trid. Concil. ses. 7. c. 13."}],"items":[]},{"question":"","answer":"It sheweth also the boldnesse of our home-adversaries, the Puritane dominicanes, which say that the Church, nor no man can take away the libertie (of working sixe daies in the weeke) from men, and driue them to a necessarie rest of the body (vpon any day sauing the seuenth.)","segments":[{"text":"It sheweth also the boldnesse of our home-adversaries, the Puritane dominicanes, which say that the Church, nor no man can take away the libertie (of working sixe daies in the weeke) from men, and driue them to a necessarie rest of the body (vpon any day sauing the seuenth.)","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 120."}],"items":[]},{"question":"","answer":"Againe say these men, the Church hath none authoritie; ordinarily, and perpetually to sanctifie any day, but the seuenth day, which the Lord hath sanctified, nor to set vp any day like to the Sabboth day.","segments":[{"text":"Againe say these men, the Church hath none authoritie; ordinarily, and perpetually to sanctifie any day, but the seuenth day, which the Lord hath sanctified,","proofs":[],"refs":[],"note":"D.B. doct. of Sab. 1. B.p. 31."},{"text":"nor to set vp any day like to the Sabboth day.","proofs":[],"refs":[],"note":"Jbid. p. 47."}],"items":[]},{"question":"","answer":"The latter sort, what in them is, quench the peoples deuotion, and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies, and ordained by the lawfull authoritie of the Church.","segments":[{"text":"The latter sort, what in them is, quench the peoples deuotion, and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies, and ordained by the lawfull authoritie of the Church.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":35,"title":"Of Homilies","part":null,"questions":[],"paragraphs":["35.1","35.2"],"clauses":[],"items":[{"question":"","answer":"The second booke of Homilies, the seuerall titles wherof, we haue ioyned vnder this Article, doth containe a godly and wholesome doctrine, and necessarie for these times, as doth the former booke of Homilies, which were set foorth in the time of Edward the sixt: and therefore wee iudge them to be read in Churches by the ministers diligently, and distinctly, that they may bee vnderstood of the people.","segments":[{"text":"The second booke of Homilies, the seuerall titles wherof, we haue ioyned vnder this Article, doth containe a godly and wholesome doctrine, and necessarie for these times, as doth the former booke of Homilies, which were set foorth in the time of Edward the sixt: and therefore wee iudge them to be read in Churches by the ministers diligently, and distinctly, that they may bee vnderstood of the people.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the names of the Homilies.","segments":[{"text":"Of the names of the Homilies.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Of the right vse of the Church.","segments":[{"text":"1. Of the right vse of the Church.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. against perill of Idolatrie.","segments":[{"text":"2. against perill of Idolatrie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. Of the repairing, and keeping cleane of Churches.","segments":[{"text":"3. Of the repairing, and keeping cleane of Churches.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Of good workes, first of Fasting.","segments":[{"text":"4. Of good workes, first of Fasting.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. Against Gluttonie, and drunkenes.","segments":[{"text":"5. Against Gluttonie, and drunkenes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. Against excesse of apparell.","segments":[{"text":"6. Against excesse of apparell.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. Of prayer.","segments":[{"text":"7. Of prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"8. Of the place, and time of prayer.","segments":[{"text":"8. Of the place, and time of prayer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"9. That common prayers, and Sacraments ought to bee ministred in a known tongue.","segments":[{"text":"9. That common prayers, and Sacraments ought to bee ministred in a known tongue.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"10. Of the reuerend estimation of Gods word.","segments":[{"text":"10. Of the reuerend estimation of Gods word.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"11. Of Almes doing.","segments":[{"text":"11. Of Almes doing.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"12. Of the Natiuitie of Christ.","segments":[{"text":"12. Of the Natiuitie of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"13. Of the Passion of Christ.","segments":[{"text":"13. Of the Passion of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"14. Of the Resurrection of Christ.","segments":[{"text":"14. Of the Resurrection of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"15. Of the worthy receiuing of the Sacrament of the Bodie, and Blood of Christ.","segments":[{"text":"15. Of the worthy receiuing of the Sacrament of the Bodie, and Blood of Christ.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"16. Of the gifts of the holy Ghost.","segments":[{"text":"16. Of the gifts of the holy Ghost.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"17. For the Rogation daies.","segments":[{"text":"17. For the Rogation daies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"18. Of the state of Matrimonie.","segments":[{"text":"18. Of the state of Matrimonie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"19. Of Repentance.","segments":[{"text":"19. Of Repentance.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"20. Against Idlenesse.","segments":[{"text":"20. Against Idlenesse.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"21. Against Rebellion.","segments":[{"text":"21. Against Rebellion.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Touching this Article the greatest matter is, not whether these Homilies meant, and mentioned doe containe doctrine both godly, wholesome, and necessarie, but whether Homilies, or any Apocrypha wrightings at all may be read in the open Church, and before the congregation, which I thinke they may, and prooue thus.","segments":[{"text":"Touching this Article the greatest matter is, not whether these Homilies meant, and mentioned doe containe doctrine both godly, wholesome, and necessarie, but whether Homilies, or any Apocrypha wrightings at all may be read in the open Church, and before the congregation, which I thinke they may, and prooue thus.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Great is the excellencie, great also the vtility of Gods word preached. Therefore saith S. Paul, None can beleeue without a preacher, and, Woe is mee if I preach not the Gospell. Howbeit the manner of preaching is not alwaies one, & the same. For the Apostles were to teach as well by the penne, as by the liuely voice.","segments":[{"text":"Great is the excellencie, great also the vtility of Gods word preached. Therefore saith S. Paul, None can beleeue without a preacher,","proofs":["Romans 10"],"refs":[{"printed":"Romans 10","osis":["Rom.10"]}],"note":null},{"text":"and, Woe is mee if I preach not the Gospell.","proofs":["1 Timothy 4:16"],"refs":[{"printed":"1 Timothy 4:16","osis":["1Tim.4.16"]}],"note":null},{"text":"Howbeit the manner of preaching is not alwaies one, & the same. For the Apostles were to teach as well by the penne, as by the liuely voice.","proofs":[],"refs":[],"note":"D. Whitak. contra. Bel. con. 1. q. 6. p. 335."}],"items":[]},{"question":"","answer":"Paul did preach the Gospell by writing, wee owe in a manner more to the bonds of Paul (for his bookes,) than to his libertie for preaching.","segments":[{"text":"Paul did preach the Gospell by writing,","proofs":[],"refs":[],"note":"D. Fulke athe Rhem. an. Rom. 1.15."},{"text":"wee owe in a manner more to the bonds of Paul (for his bookes,) than to his libertie for preaching.","proofs":[],"refs":[],"note":"Pauli vinculis plura penè quàm libertati debemus. Beza epist. ded. Olevian. com. in. epist. ad Galat."}],"items":[]},{"question":"","answer":"Calvins writings will edifie all men continually in the time to come, Protestants bookes are witnesses of sound doctrine, and sincere Christianitie.","segments":[{"text":"Calvins writings will edifie all men continually in the time to come,","proofs":[],"refs":[],"note":"The Ministers of Geneuas epist. before Caluin on Deuteron."},{"text":"Protestants bookes are witnesses of sound doctrine, and sincere Christianitie.","proofs":[],"refs":[],"note":"Soiter de Vinda de bello Pa. l. 2."}],"items":[]},{"question":"","answer":"For my part, I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith, and so vnto saluation, but especially for the written labours of holy, and learned men; whose doings in all ages not onely haue bin approoued, but also vsed, and read many of them in the most sacred assemblies. So","segments":[{"text":"For my part, I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith, and so vnto saluation, but especially for the written labours of holy, and learned men; whose doings in all ages not onely haue bin approoued, but also vsed, and read many of them in the most sacred assemblies. So","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians, the Epistle of Clemens vnto the Corinthians,","segments":[{"text":"In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians,","proofs":[],"refs":[],"note":"D. Chris. & Mascul. in ad Col. 4"},{"text":"the Epistle of Clemens vnto the Corinthians,","proofs":[],"refs":[],"note":"Eus. l. 4. c. 23."}],"items":[]},{"question":"","answer":"Hermes his pastor, and the Homilies of the Fathers.","segments":[{"text":"Hermes his pastor,","proofs":[],"refs":[],"note":"Idem l. 3. c. 3."},{"text":"and the Homilies of the Fathers.","proofs":[],"refs":[],"note":"T.C. 2. rep. p. 110."}],"items":[]},{"question":"","answer":"In the reformed Churches in Flanders, and France, read are M. Calvins sermons vpon Iob; and in the Italian, French, Dutch, and Scottish churches, the said Calvin his Catechisme is both read, and expounded publikely, and that before the whole Congregation.","segments":[{"text":"In the reformed Churches in Flanders,","proofs":[],"refs":[],"note":"D. Sutclif. an. to the Petit. c. 1. p. 23."},{"text":"and France,","proofs":[],"refs":[],"note":"Editae suntigitur iam pridem Gallicae istae conciones (Caluini in Iobum) &c. Neque. id verò temerè factum fuisse res ipsa mox ostendit, maximo cum remotissimarum etiam Gallicarum ecclesiarum fructu, quibus vsque adeò priuatim & publicè placuerunt, & plurimis in locis, quibus quotidiani Pastores decrant, pastorum vice fuerint, &c. Beza. praef. Concionū 1. Cal. in Iobum."},{"text":"read are M. Calvins sermons vpon Iob; and in the Italian, French, Dutch, and Scottish churches, the said Calvin his Catechisme is both read, and expounded publikely, and that before the whole Congregation.","proofs":[],"refs":[],"note":"Sueton. contra Hamilton. p. 106."}],"items":[]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Deceiued then, and out of the way of truth, are they which of Preaching by the mouth conceiue either too basely, or too highly: too basely, as doe the anabaptists, and Familie of Loue; they affirming there ought to be no preaching at all, and that Preachers are not sent of God, neither doe preach Gods word but the dead letter of the Scripture, these, with the said Anabaptists, tearming them letter Doctors, preaching the letter, and imagination of their owne knowledge, but not the word of the liuing God.","segments":[{"text":"Deceiued then, and out of the way of truth, are they which of Preaching by the mouth conceiue either too basely, or too highly: too basely, as doe the anabaptists, and Familie of Loue; they affirming there ought to be no preaching at all,","proofs":[],"refs":[],"note":"Wilkinson against the Fa. of Loue. p. 75."},{"text":"and that Preachers are not sent of God, neither doe preach Gods word but the dead letter of the Scripture,","proofs":[],"refs":[],"note":"Bulling. 〈◊〉 Anabap."},{"text":"these, with the said Anabaptists, tearming them letter Doctors,","proofs":[],"refs":[],"note":"H.N. lament. Complaint."},{"text":"preaching the letter, and imagination of their owne knowledge, but not the word of the liuing God.","proofs":[],"refs":[],"note":"〈1 paragraph〉"}],"items":[]},{"question":"","answer":"Too highly, as doe the Puritanes of all sorts. For say they Except God worke miraculously, and extraordinarily (which is not to be looked for of vs) the bare Reading (yea not) of the Scriptures, without Preaching, cannot deliuer so much as one poore soule from destruction, Reading (of whatsoeuer in the Church) without preaching, is not feeding, but as ill as playing vpon a stage, and worse too.","segments":[{"text":"Too highly, as doe the Puritanes of all sorts. For say they Except God worke miraculously, and extraordinarily (which is not to be looked for of vs) the bare Reading (yea not) of the Scriptures, without Preaching, cannot deliuer so much as one poore soule from destruction,","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 173."},{"text":"Reading (of whatsoeuer in the Church) without preaching, is not feeding, but as ill as playing vpon a stage, and worse too.","proofs":[],"refs":[],"note":"1. Admon. to the Parliam."}],"items":[]},{"question":"","answer":"Without Preaching of the word (viz. by the liuely voice of a minister, and, without the booke) the Sabboth cannot be hallowed either of a minister, or people in the least measure, which the Lord requireth of vs.","segments":[{"text":"Without Preaching of the word (viz. by the liuely voice of a minister, and, without the booke) the Sabboth cannot be hallowed either of a minister, or people in the least measure, which the Lord requireth of vs.","proofs":[],"refs":[],"note":"D.B. Sab. doc. 2. B. p. 277."}],"items":[]},{"question":"","answer":"Next, erre doe they which set their wits, and learning either against all bookes in generall, except the sacred Bible, or against the publike reading of any learned mens writings, be they neuer so diuine, and godly in the open, and sacred assemblies.","segments":[{"text":"Next, erre doe they which set their wits, and learning either against all bookes in generall, except the sacred Bible, or against the publike reading of any learned mens writings, be they neuer so diuine, and godly in the open, and sacred assemblies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the former sort are the Anabaptists; who as Sleidan recordeth did burne the bookes, writings, and monuments of learned men, reseruing and preseruing onely, the holy Scriptures from the fire.","segments":[{"text":"Of the former sort are the Anabaptists; who as Sleidan recordeth did burne the bookes, writings, and monuments of learned men, reseruing and preseruing onely, the holy Scriptures from the fire.","proofs":[],"refs":[],"note":"Sleidan. com. l. 10."}],"items":[]},{"question":"","answer":"Of the latter be the Brownists, Disciplinatians, and Sabbatarians,","segments":[{"text":"Of the latter be the Brownists, Disciplinatians, and Sabbatarians,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Brownists doe say, that No Apocrypha must be brought into the Christian assemblies, so the disciplinarians, Ministers ought not to read openly in the congregation any writings, but onely the Canonicall scriptures, they complaine that humane writings are brought into the church, they crie out, Remooue Homilies, and they supplicate vnto K. Iames, that the Canonicall scriptures onely, may be read in the Church.","segments":[{"text":"The Brownists doe say, that No Apocrypha must be brought into the Christian assemblies,","proofs":[],"refs":[],"note":"Gifford against the B 1. p. 15."},{"text":"so the disciplinarians, Ministers ought not to read openly in the congregation any writings, but onely the Canonicall scriptures,","proofs":[],"refs":[],"note":"Fruct. ser. on Rom. 12. p. 60."},{"text":"they complaine that humane writings are brought into the church,","proofs":[],"refs":[],"note":"Def. of the god. Min. p. 116."},{"text":"they crie out, Remooue Homilies,","proofs":[],"refs":[],"note":"1. Admon. to the Parliam."},{"text":"and they supplicate vnto K. Iames, that the Canonicall scriptures onely, may be read in the Church.","proofs":[],"refs":[],"note":"The Petit. of the thousand."}],"items":[]},{"question":"","answer":"And so, but much more bitterly, and erroneously the Sabbatarians: we damne our selues (say they) if wee goe not from those ministers and Churches, where the Scriptures, and Homilies onely be read; and seeke not vnto the prophets when (and so often) as wee haue them not at home","segments":[{"text":"And so, but much more bitterly, and erroneously the Sabbatarians: we damne our selues (say they) if wee goe not from those ministers and Churches, where the Scriptures, and Homilies onely be read; and seeke not vnto the prophets when (and so often) as wee haue them not at home","proofs":[],"refs":[],"note":"D.B. Sab. doct. 2. booke p.173."}],"items":[]}]}]}],"text":null},{"number":36,"title":"Of consecration of Bishops, and ministers","part":null,"questions":[],"paragraphs":["36.1"],"clauses":[],"items":[{"question":"","answer":"The booke of Consecration of Archbishops, and Bishops, and ordering of priests, and Deacons, set forth in the time of Edward the sixt, and confirmed at the same time by authoritie of Parliament, doth containe all things necessary to such consecration, and ordering: neither hath it any thing, that of it selfe is superstitious, or vngodly. And therefore whosoeuer are consecrated, or ordered according to the rites of that booke, since the second yeare of the aforesaid K. Edward vnto this time, or hereafter shall be consecrated, or ordered, according to the same rites, we decree all such to be rightly, and orderly, and lawfully consecrated & ordered.","segments":[{"text":"The booke of Consecration of Archbishops, and Bishops, and ordering of priests, and Deacons, set forth in the time of Edward the sixt, and confirmed at the same time by authoritie of Parliament, doth containe all things necessary to such consecration, and ordering: neither hath it any thing, that of it selfe is superstitious, or vngodly. And therefore whosoeuer are consecrated, or ordered according to the rites of that booke, since the second yeare of the aforesaid K. Edward vnto this time, or hereafter shall be consecrated, or ordered, according to the same rites, we decree all such to be rightly, and orderly, and lawfully consecrated & ordered.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. It is agreeable to the word of God, and practise of the primitiue church, that there should be Archbishops, Bishops, and such like differences, and inequalities of ecclesiasticall ministers.","segments":[{"text":"1. It is agreeable to the word of God, and practise of the primitiue church, that there should be Archbishops, Bishops, and such like differences, and inequalities of ecclesiasticall ministers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Whosoeuer be or shall be consecrated, or ordered, according to the rites of the booke of Consecration of Archbishops, Bishops, and ordering of Priests, and Deacons, they be rightly, orderly and lawfully consecrated and ordered.","segments":[{"text":"2. Whosoeuer be or shall be consecrated, or ordered, according to the rites of the booke of Consecration of Archbishops, Bishops, and ordering of Priests, and Deacons, they be rightly, orderly and lawfully consecrated and ordered.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. It is agreable to the word of God, and practise of the primitiue church, that there should be Archbishops, Bishops, and such like differences, and inequalities of ecclesiasticall ministers.","segments":[{"text":"1. Proposition. It is agreable to the word of God, and practise of the primitiue church, that there should be Archbishops, Bishops, and such like differences, and inequalities of ecclesiasticall ministers.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Albeit the tearmes, and titles of Archbishops wee finde not: yet the superioritie which they enioy, and authoritie which Bishops and Archbishops doe exercise, in ordering, and consecrating of Bishops, and ecclesiasticall ministers, is grounded vpon the word of God. For we finde, that.","segments":[{"text":"Albeit the tearmes, and titles of Archbishops wee finde not: yet the superioritie which they enioy, and authoritie which Bishops and Archbishops doe exercise, in ordering, and consecrating of Bishops, and ecclesiasticall ministers, is grounded vpon the word of God. For we finde, that.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"In the Apostles daies, howe themselues both were in dignitie aboue the euangelists, and the 70. disciples, and for authoritie both in and ouer the Church, as twelue Patriarches, saith Beza, and also established an ecclesiasticall Hierarchie. Hence came it, that Bishop was of Ierusalem, Iames.","segments":[{"text":"In the Apostles daies, howe themselues both were in dignitie aboue the euangelists, and the 70. disciples, and for authoritie both in and ouer the Church, as twelue Patriarches, saith Beza,","proofs":[],"refs":[],"note":"Beza in Acta Apost. 1.2."},{"text":"and also established an ecclesiasticall Hierarchie. Hence came it, that Bishop was of Ierusalem, Iames.","proofs":[],"refs":[],"note":"D. Christ. in Act. hom. 33."}],"items":[]},{"question":"","answer":"Of Antioch, Peter, of the Asian Churches, Iohn, of Alexandria, Marke, of Ephesus, yea and all Asia, Timothie; Of all Creete, Titus, of Philippos, Epaphroditus, of Corinth and Achaia, Apollos: of Athens, Dionisius; of France, Crescens, of Brittane, Aristobulus.","segments":[{"text":"Of Antioch, Peter,","proofs":[],"refs":[],"note":"D. Hie. in Gal."},{"text":"of the Asian Churches, Iohn,","proofs":[],"refs":[],"note":"Eus."},{"text":"of Alexandria, Marke,","proofs":[],"refs":[],"note":"D. Hier. ad Euagr."},{"text":"of Ephesus,","proofs":[],"refs":[],"note":"D. Hier. in 2. Tim. 1."},{"text":"yea and all Asia,","proofs":[],"refs":[],"note":"D. Christ· in 1. Tim. 5."},{"text":"Timothie; Of all Creete, Titus,","proofs":[],"refs":[],"note":"Theod. arg. in epist. ad Tit."},{"text":"of Philippos, Epaphroditus,","proofs":[],"refs":[],"note":"Theo. in. epist. ad Phil."},{"text":"of Corinth and Achaia, Apollos: of Athens, Dionisius; of France, Crescens,","proofs":[],"refs":[],"note":"Eus. l. 2."},{"text":"of Brittane, Aristobulus.","proofs":[],"refs":[],"note":"Dorotheus in Apost. synop."}],"items":[]},{"question":"","answer":"In the purer times succeeding the Apostles, so approoued was the administration of the Church affaires by these kinde of men, as","segments":[{"text":"In the purer times succeeding the Apostles, so approoued was the administration of the Church affaires by these kinde of men, as","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They ordained Patriarches, and Corepiscopie.","segments":[{"text":"They ordained Patriarches, and Corepiscopie.","proofs":[],"refs":[],"note":"Heming. syn tag. tit. de guber. Ec."}],"items":[]},{"question":"","answer":"They ratified the degrees of ecclesiasticall supereminencie, at the first, and most famous Councell at Nice.","segments":[{"text":"They ratified the degrees of ecclesiasticall supereminencie, at the first, and most famous Councell at Nice.","proofs":[],"refs":[],"note":"Beza epist. 1."}],"items":[]},{"question":"","answer":"They gloried much, and greatly, that they had receiued the apostles doctrine by a succession of Bishops, that they were the successors in the Apostles doctrine, of the godly Bishops, and that Bishops succeeded in the roome of Apostles.","segments":[{"text":"They gloried much, and greatly, that they had receiued the apostles doctrine by a succession of Bishops,","proofs":[],"refs":[],"note":"D. Jren. l. 3. c. 3."},{"text":"that they were the successors in the Apostles doctrine, of the godly Bishops,","proofs":[],"refs":[],"note":"Sadcel de leg. voc. p. 20."},{"text":"and that Bishops succeeded in the roome of Apostles.","proofs":[],"refs":[],"note":"D. Aug. in Psal. 44."}],"items":[]},{"question":"","answer":"Their godly monuments, and worthy labours, and bookes yet extant, doe shewe that Bishop was of Lions, Irenaeus; of of Antioch, Ignatius; of Carthage, Cyprian: of Hierusalem, Cyrill, of Alexandria, Athanasius; Basil, of Cesarea, of all Thracia, Asia, and Pontus; Chrisostome, Hilarie of Potiers; Augustine of Hippo, Ambrose of Millane: all of these most notable instruments for the aduancement of Gods honour, and glory in their daies.","segments":[{"text":"Their godly monuments, and worthy labours, and bookes yet extant, doe shewe that Bishop was of Lions, Irenaeus; of of Antioch, Ignatius; of Carthage, Cyprian: of Hierusalem, Cyrill, of Alexandria, Athanasius; Basil, of Cesarea, of all Thracia, Asia, and Pontus; Chrisostome, Hilarie of Potiers; Augustine of Hippo, Ambrose of Millane: all of these most notable instruments for the aduancement of Gods honour, and glory in their daies.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Finally, from the Apostles daies hitherto there neuer wanted a succession of Bishops, neither in the East, nor Westerne Churches, albeit there haue bin from time to time both Marprelates, and Mockprelates to supplant their states, and Ilprelates, abusing their functions, and places, to the discredite of their calling and profession. So prouident hath the Almightie bin for the augmentation of his glory, and people by this kind, and calling of men.","segments":[{"text":"Finally, from the Apostles daies hitherto there neuer wanted a succession of Bishops, neither in the East, nor Westerne Churches, albeit there haue bin from time to time both Marprelates, and Mockprelates to supplant their states, and Ilprelates, abusing their functions, and places, to the discredite of their calling and profession. So prouident hath the Almightie bin for the augmentation of his glory, and people by this kind, and calling of men.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This manifesteth the erroneous and euill mindes.","segments":[{"text":"This manifesteth the erroneous and euill mindes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Of the Anabaptists, who condemne all superioritie among men, saying that euery man should be equall for calling; and that there should be no difference of persons among Christians.","segments":[{"text":"1. Of the Anabaptists, who condemne all superioritie among men, saying that euery man should be equall for calling; and that there should be no difference of persons among Christians.","proofs":[],"refs":[],"note":"Steidan. com. lib. 5."}],"items":[]},{"question":"","answer":"2. Of the old haeretickes, viz. the Contobaptites, which allowed of no Bishopes;","segments":[{"text":"2. Of the old haeretickes, viz. the Contobaptites, which allowed of no Bishopes;","proofs":[],"refs":[],"note":"Niceph. lib. 18. c. 49."}],"items":[]},{"question":"","answer":"The Acephalians, who would not bee at the commaund, or yeelde obedience vnto Bishops;","segments":[{"text":"The Acephalians, who would not bee at the commaund, or yeelde obedience vnto Bishops;","proofs":[],"refs":[],"note":"Mag. eccles. hist. Cen. 7. c. 5. et Niceph."}],"items":[]},{"question":"","answer":"The Aerians, that equalled Bishops, and Priests, making them all one;","segments":[{"text":"The Aerians, that equalled Bishops, and Priests, making them all one;","proofs":[],"refs":[],"note":"August. de haeres. cap. 53."}],"items":[]},{"question":"","answer":"The Apostolikes, which condemned Prelacie.","segments":[{"text":"The Apostolikes, which condemned Prelacie.","proofs":[],"refs":[],"note":"D. Bernard. in Cant. ser. 66."}],"items":[]},{"question":"","answer":"3. Of the late Scismatikes, namely","segments":[{"text":"3. Of the late Scismatikes, namely","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Iesuites, who cannot brooke Episcopall praeheminence; and in their high court of Reformation haue made a Lawe, for the vtter abrogation of all Episcopall iuresdiction.","segments":[{"text":"The Iesuites, who cannot brooke Episcopall praeheminence;","proofs":[],"refs":[],"note":"Declar. motuum &c. p. 30."},{"text":"and in their high court of Reformation haue made a Lawe, for the vtter abrogation of all Episcopall iuresdiction.","proofs":[],"refs":[],"note":"Quodlibets. p. 142."}],"items":[]},{"question":"","answer":"The disciplinarians, or Puritans among our selues. For","segments":[{"text":"The disciplinarians, or Puritans among our selues. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They abhorre, and altogether doe loath the callings of Archbishops, Bishops, &c, as the author of the Fruitfull Sermon doth; & say, that by the praelaticall Discipline, the libertie of the Church is taken away; and that in steed of Archbishops, and Bishops, an equalitie must be made of ministers.","segments":[{"text":"They abhorre, and altogether doe loath the callings of Archbishops, Bishops, &c, as the author of the Fruitfull Sermon doth;","proofs":[],"refs":[],"note":"Fruit. Ser. on Rom. 12. p. 37."},{"text":"& say, that by the praelaticall Discipline, the libertie of the Church is taken away;","proofs":[],"refs":[],"note":"Asser. polit. p. 29."},{"text":"and that in steed of Archbishops, and Bishops, an equalitie must be made of ministers.","proofs":[],"refs":[],"note":"1. Admon. to the Par."}],"items":[]},{"question":"","answer":"They tearme the differences of Ministers, A proud ambitious superioritie of one minister aboue another; and Archbishops, and Bishops, they call the supposed Gouernors of the Church of England.","segments":[{"text":"They tearme the differences of Ministers, A proud ambitious superioritie of one minister aboue another;","proofs":[],"refs":[],"note":"Disco. of D. Ban. ser. p. 37."},{"text":"and Archbishops, and Bishops, they call the supposed Gouernors of the Church of England.","proofs":[],"refs":[],"note":"Demon. of Dis. epist. ded."}],"items":[]},{"question":"","answer":"Some of them will not haue Bishops to bee obeyed either when they cite, or when they inhibite, or when they excommunicate.","segments":[{"text":"Some of them will not haue Bishops to bee obeyed either when they cite, or when they inhibite, or when they excommunicate.","proofs":[],"refs":[],"note":"Mar. thes. 46.82.83."}],"items":[]},{"question":"","answer":"Some of them haue not only Archbishopes, and Bishops, but also Parsons, and Vicars in detestation. For","segments":[{"text":"Some of them haue not only Archbishopes, and Bishops, but also Parsons, and Vicars in detestation. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Miles Monopodios numbreth Parsons, and Vicars among the hundred points of Poperie, yet remaining in our Church.","segments":[{"text":"Miles Monopodios numbreth Parsons, and Vicars among the hundred points of Poperie, yet remaining in our Church.","proofs":[],"refs":[],"note":"Sold. of Bar. in the end."}],"items":[]},{"question":"","answer":"Others say that Birds of the same feather, viz. with Archb. and Bishops, are Parsons and Vicars,","segments":[{"text":"Others say that Birds of the same feather, viz. with Archb. and Bishops, are Parsons and Vicars,","proofs":[],"refs":[],"note":"1. Admon. to the Parliam."}],"items":[]},{"question":"","answer":"Barrow publisheth that Parsonages, & Vicarages be in name, office, and function, as Popish, and Antichristian, as any of the other.","segments":[{"text":"Barrow publisheth that Parsonages, & Vicarages be in name, office, and function, as Popish, and Antichristian, as any of the other.","proofs":[],"refs":[],"note":"Bar. disco. p. 54."}],"items":[]},{"question":"","answer":"It is therefore an egregious vntruth that Puritans (or which is equivalent: The good men, the Faithfull, and Innocent ministers, for so doe they stile themselues) affect not any popularitie, or paritie in the Church of God, as some of them would make his maiestie beleeue.","segments":[{"text":"It is therefore an egregious vntruth that Puritans (or which is equivalent: The good men, the Faithfull, and Innocent ministers, for so doe they stile themselues) affect not any popularitie, or paritie in the Church of God, as some of them would make his maiestie beleeue.","proofs":[],"refs":[],"note":"Burges let. to K. Iames before his Apolog."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Whosoeuer be, or shall be confirmed, or ordered, according to the rites of the booke of Consceration of Archb. and Bishops, and ordering of Priests and Deacons, they be rightly, orderly, and lawfully consecrated, and ordered.","segments":[{"text":"2. Proposition. Whosoeuer be, or shall be confirmed, or ordered, according to the rites of the booke of Consceration of Archb. and Bishops, and ordering of Priests and Deacons, they be rightly, orderly, and lawfully consecrated, and ordered.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Archbishops, Bishops, and ministers, which according to the booke of Consecration, be, or shalll be consecrated, or ordered, they are consecrated, and ordained rightly, orderly, and lawfully, because afore theire Consecration, and ordination they be rightly tried, or examined; by imposition of hands, needfull and seasonable prayers, they be consecrated, and ordained; and all this is performed by those persons, that is by Bishops to whom the Ordination & Consecration of Bishops, and ministers, was alwaies principallie committed, and also after the same forme, and fashion (corruptions being afore taken away, and remooued) as Bishops, and Priests afore the raigne of K. Edward the sixt, formerly were.","segments":[{"text":"Archbishops, Bishops, and ministers, which according to the booke of Consecration, be, or shalll be consecrated, or ordered, they are consecrated, and ordained rightly, orderly, and lawfully, because afore theire Consecration, and ordination they be rightly tried, or examined; by imposition of hands, needfull and seasonable prayers, they be consecrated, and ordained; and all this is performed by those persons, that is by Bishops to whom the Ordination & Consecration of Bishops, and ministers, was alwaies principallie committed,","proofs":[],"refs":[],"note":"D. Fulke against the Rhem. fol. 391."},{"text":"and also after the same forme, and fashion (corruptions being afore taken away, and remooued) as Bishops, and Priests afore the raigne of K. Edward the sixt, formerly were.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Well therefore may they disgorge their stomaches, but trouble our consciences they shall neuer, which condemne, or depraue our callings; as doe","segments":[{"text":"Well therefore may they disgorge their stomaches, but trouble our consciences they shall neuer, which condemne, or depraue our callings; as doe","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The Familie of Loue which dislike, and labour to make contemptible the outward admission of ministers.","segments":[{"text":"1. The Familie of Loue which dislike, and labour to make contemptible the outward admission of ministers.","proofs":[],"refs":[],"note":"H.N. euang. c. 13. §. 2."}],"items":[]},{"question":"","answer":"2. The Papistes; who say their pleasure of the Bishops, and ministers of the Church of England, and of other reformed Churches.","segments":[{"text":"2. The Papistes; who say their pleasure of the Bishops, and ministers of the Church of England, and of other reformed Churches.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"None is to be admitted for a Bishop, (say they) which is not ordained by imposition of three or foure (Romish) Catholike Bishops at the least, of which none are to be found among the Protestants.","segments":[{"text":"None is to be admitted for a Bishop, (say they) which is not ordained by imposition of three or foure (Romish) Catholike Bishops at the least, of which none are to be found among the Protestants.","proofs":[],"refs":[],"note":"Houletsy. reas."}],"items":[]},{"question":"","answer":"Whosoeuer taketh vpon him to preach, to minister Sacraments &c, and is not ordered by a true Catholike (that is a Popish) Bishop, to be a (urate of soules, Parson, Bishop &c, he is a theefe, and a murderer.","segments":[{"text":"Whosoeuer taketh vpon him to preach, to minister Sacraments &c, and is not ordered by a true Catholike (that is a Popish) Bishop, to be a (urate of soules, Parson, Bishop &c, he is a theefe, and a murderer.","proofs":[],"refs":[],"note":"Test. Rhem. an. Iohn. 10.1."}],"items":[]},{"question":"","answer":"Our Bishops, & ministers they are not come in by the doore (saith Stapleton) they haue stolne in like Theeues; they be vnordered Apostataes, pretended, and sacrilegious ministers, Intruders; Meere lay men, and not Priests, because first they haue receaued none vnder Orders, and next they are not ordained by such a Bishop, and Priest, as the Catholike (Romane) church hath put in authoritie.","segments":[{"text":"Our Bishops, & ministers they are not come in by the doore (saith Stapleton) they haue stolne in like Theeues;","proofs":[],"refs":[],"note":"Staple. fort. •. part. cap. 8. p. 141."},{"text":"they be vnordered Apostataes,","proofs":[],"refs":[],"note":"Art. to the execut. c. 3. p. 41."},{"text":"pretended,","proofs":[],"refs":[],"note":"Ibid. c. 7. p. 148."},{"text":"and sacrilegious ministers,","proofs":[],"refs":[],"note":"Ibid. c. 9. p. 211."},{"text":"Intruders;","proofs":[],"refs":[],"note":"Jbid. c. 8. p. 171."},{"text":"Meere lay men, and not Priests, because first they haue receaued none vnder Orders, and next they are not ordained by such a Bishop, and Priest, as the Catholike (Romane) church hath put in authoritie.","proofs":[],"refs":[],"note":"Howl. 7. reas."}],"items":[]},{"question":"","answer":"3. The Puritanes. For they write, that","segments":[{"text":"3. The Puritanes. For they write, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Bishops of our Church haue none ordinary calling of God, and function in the scriptures, for to exercise; they are not sent of God, they be not the ministers of Iesus Christ, by whome hee will aduance his Gospell.","segments":[{"text":"The Bishops of our Church haue none ordinary calling of God, and function in the scriptures, for to exercise;","proofs":[],"refs":[],"note":"T.C. des. p. 21. §. 1."},{"text":"they are not sent of God, they be not the ministers of Iesus Christ, by whome hee will aduance his Gospell.","proofs":[],"refs":[],"note":"Dial. of the strife. praef."}],"items":[]},{"question":"","answer":"Inferior ministers they are not (say they) according to Gods word, either prooued, elected, called, or ordained. Hence, the Church of England wanteth (say they) her Pastors and teachers, and hence they vrge diuers afore ordained to seeke at their Classis, a new approbation, which they tearme the Lords ordinance, and to take newe callings from classicall ministers, renouncing their calling from Bishops.","segments":[{"text":"Inferior ministers they are not (say they) according to Gods word, either prooued, elected, called, or ordained.","proofs":[],"refs":[],"note":"1. Admo. to the Parliam."},{"text":"Hence, the Church of England wanteth (say they) her Pastors and teachers,","proofs":[],"refs":[],"note":"Fruct. ser. on Rom. 12. p. 36."},{"text":"and hence they vrge diuers afore ordained to seeke at their Classis, a new approbation, which they tearme the Lords ordinance,","proofs":[],"refs":[],"note":"Eng. Scottiz. 3. B. c. 14. p. 113. p. Jbid."},{"text":"and to take newe callings from classicall ministers, renouncing their calling from Bishops.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":37,"title":"Of the ciuill Magistrate","part":null,"questions":[],"paragraphs":["37.1","37.2","37.3","37.4","37.5"],"clauses":[],"items":[{"question":"","answer":"The Kings maiestie hath the cheife power in this realme of England, and other his dominions, vnto whome the cheife gouernement of all estates of this realme whether they be ecclesiasticall, or ciuill, in all causes doth appertaine, and is not, nor ought to be subiect to any forraine iurisdiction, where we attribute to the Kings maiestie the chife gouerment, by which titles wee vnderstand the minds of some slanderous folkes to be offended, we giue not to our Prince the ministring either of Gods word, or of the Sacraments: the which thing the Iniunctions also sometime set forth by Elizabeth our (late) queene, doe most plainely testifie, but that onely prerogatiue, which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is, that they should rule all estates, and degrees committed to their charge by God, whether they be Ecclesiasticall, or Temporall, and restraine with the ciuill sword the stubburne, and euill doers.","segments":[{"text":"The Kings maiestie hath the cheife power in this realme of England, and other his dominions, vnto whome the cheife gouernement of all estates of this realme whether they be ecclesiasticall, or ciuill, in all causes doth appertaine, and is not, nor ought to be subiect to any forraine iurisdiction, where we attribute to the Kings maiestie the chife gouerment, by which titles wee vnderstand the minds of some slanderous folkes to be offended, we giue not to our Prince the ministring either of Gods word, or of the Sacraments: the which thing the Iniunctions also sometime set forth by Elizabeth our (late) queene, doe most plainely testifie, but that onely prerogatiue, which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is, that they should rule all estates, and degrees committed to their charge by God, whether they be Ecclesiasticall, or Temporall, and restraine with the ciuill sword the stubburne, and euill doers.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Bishop of Rome hath no iurisdictiō in this realme of England,","segments":[{"text":"The Bishop of Rome hath no iurisdictiō in this realme of England,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The lawes of the realme may punish Christian men with death, for heinous, and grieuous offenses.","segments":[{"text":"The lawes of the realme may punish Christian men with death, for heinous, and grieuous offenses.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serue in the warres.","segments":[{"text":"It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serue in the warres.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. The kings maiestie hath the cheife power in this realme of England, and other his dominions.","segments":[{"text":"1. The kings maiestie hath the cheife power in this realme of England, and other his dominions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. The kings maiestie hath the chiefe gouernement of all estates, ecclesiasticall and ciuill, in all causes within his dominions.","segments":[{"text":"2. The kings maiestie hath the chiefe gouernement of all estates, ecclesiasticall and ciuill, in all causes within his dominions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. His Highnesse may not execute the ecclesiasticall duties of preaching, and ministring the Sacraments, and yet is to prescribe lawes, and directions vnto all estates, both ecclesiasticall and Temporall.","segments":[{"text":"3. His Highnesse may not execute the ecclesiasticall duties of preaching, and ministring the Sacraments, and yet is to prescribe lawes, and directions vnto all estates, both ecclesiasticall and Temporall.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. The King by his authoritie is to restraine with the materiall sword, and to punish malefactors.","segments":[{"text":"4. The King by his authoritie is to restraine with the materiall sword, and to punish malefactors.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"5. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of this kings dominions).","segments":[{"text":"5. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of this kings dominions).","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"6. By the lawes of this realme Christian men, for hainous and greiuous offenses, may be put to death.","segments":[{"text":"6. By the lawes of this realme Christian men, for hainous and greiuous offenses, may be put to death.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"7. It is lawfull for Christian men, at the commandement of the magistrate, to weare weapons, and serue in warres.","segments":[{"text":"7. It is lawfull for Christian men, at the commandement of the magistrate, to weare weapons, and serue in warres.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"2. Proposition. The Kings maiestie hath the cheife power in this realme of England, and other his dominions.","segments":[{"text":"2. Proposition. The Kings maiestie hath the cheife power in this realme of England, and other his dominions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Diuers, and sundrie be the formes of Common-weales, and magistracie. For some where many, and they of the inferior people beare the sway, as in a democratie; some where a fewe, and that of choise, and the best men doe gouerne, as in an Aristocratie, and some where one man, or woman, hath the preheminence, as in a Monarchie; such is the gouernement of this Kingdome.","segments":[{"text":"Diuers, and sundrie be the formes of Common-weales, and magistracie. For some where many, and they of the inferior people beare the sway, as in a democratie; some where a fewe, and that of choise, and the best men doe gouerne, as in an Aristocratie, and some where one man, or woman, hath the preheminence, as in a Monarchie; such is the gouernement of this Kingdome.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Notwithstanding whatsoeuer the gouernement is, either democraticall, Aristocraticall, or Monarchicall, Gods word doth teach vs, that","segments":[{"text":"Notwithstanding whatsoeuer the gouernement is, either democraticall, Aristocraticall, or Monarchicall, Gods word doth teach vs, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"There is no power but of God; the powers that be, are ordained of God; and that whosoeuer resisteth the power, resisteth the ordinance of God.","segments":[{"text":"There is no power but of God; the powers that be, are ordained of God; and that whosoeuer resisteth the power, resisteth the ordinance of God.","proofs":["Romans 13:1–2"],"refs":[{"printed":"Romans 13:1–2","osis":["Rom.13.1-Rom.13.2"]}],"note":null}],"items":[]},{"question":"","answer":"We must be subiect to the principalities, and powers, and obedient, and readie to euerie good worke.","segments":[{"text":"We must be subiect to the principalities, and powers, and obedient, and readie to euerie good worke.","proofs":["Titus 3:1"],"refs":[{"printed":"Titus 3:1","osis":["Titus.3.1"]}],"note":null}],"items":[]},{"question":"","answer":"We must submit our selues vnto all manner of ordinance of man, for the Lords sake.","segments":[{"text":"We must submit our selues vnto all manner of ordinance of man, for the Lords sake.","proofs":["1 Peter 2:13"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null}],"items":[]},{"question":"","answer":"We must pray for Kinges, and for all that bee in authoritie.","segments":[{"text":"We must pray for Kinges, and for all that bee in authoritie.","proofs":["1 Timothy 2:1–2"],"refs":[{"printed":"1 Timothy 2:1–2","osis":["1Tim.2.1-1Tim.2.2"]}],"note":null}],"items":[]},{"question":"","answer":"Finally, we must giue to all men their dutie, tribute to whom tribute; custome, to whom custome; feare, to whom feare; & honor, to whom honor is due.","segments":[{"text":"Finally, we must giue to all men their dutie, tribute to whom tribute; custome, to whom custome; feare, to whom feare; & honor, to whom honor is due.","proofs":["Romans 13:7"],"refs":[{"printed":"Romans 13:7","osis":["Rom.13.7"]}],"note":null}],"items":[]},{"question":"","answer":"But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets, and Apostles.","segments":[{"text":"But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets, and Apostles.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Kings shall be their nourcing fathers, and Queenes shall bee thy nources, saith Esay.","segments":[{"text":"Kings shall be their nourcing fathers, and Queenes shall bee thy nources, saith Esay.","proofs":["Isaiah 43:23"],"refs":[{"printed":"Isaiah 43:23","osis":["Isa.43.23"]}],"note":null}],"items":[]},{"question":"","answer":"The Apostle Peter calleth the King, the superior (or him that hath the chiefe power, as our King Iames hath in his dominions.","segments":[{"text":"The Apostle Peter calleth the King, the superior (or him that hath the chiefe power, as our King Iames hath in his dominions.","proofs":["1 Peter 2:13"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null}],"items":[]},{"question":"","answer":"All Churches Protestant, and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall.","segments":[{"text":"All Churches Protestant, and reformed subscribe vnto this doctrine","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. & in the Concl. Belg. ar. 36. August. ar. 16.17. Saxon. ar. 23. Sue. in peror."},{"text":"as both Apostolicall and orthodoxall.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The errors and adversaries vnto this truth.","segments":[{"text":"The errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"These Churches with vs, and wee with them vtterly condemne the opinions,","segments":[{"text":"These Churches with vs, and wee with them vtterly condemne the opinions,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of the dreamers, whereof the Apostle speaketh, which despice gouernement, and speake euill of them which are in authoritie;","segments":[{"text":"Of the dreamers, whereof the Apostle speaketh, which despice gouernement, and speake euill of them which are in authoritie;","proofs":["Jude 8"],"refs":[{"printed":"Jude 8","osis":["Jude.1.8"]}],"note":"Epist. of Ju. 8."}],"items":[]},{"question":"","answer":"Of the Manichies, Fratricellians, Flagelliferies, Anabaptists, and Familie of Loue, all which raile vpon, & condemne magistracie.","segments":[{"text":"Of the Manichies,","proofs":[],"refs":[],"note":"D. August. contra. Faust. l. 22. c. 74."},{"text":"Fratricellians,","proofs":[],"refs":[],"note":"W. Tho. discrip. of Italie. p. 5.9."},{"text":"Flagelliferies,","proofs":[],"refs":[],"note":"Prateol. haeres de Flagell."},{"text":"Anabaptists,","proofs":[],"refs":[],"note":"Althe. concii. lo. pag. lo. 191."},{"text":"and Familie of Loue,","proofs":[],"refs":[],"note":"H.N. calleth a King, The skome of ignorance. Spir. land. c. 6. §. 5."},{"text":"all which raile vpon, & condemne magistracie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of them who allowe not of the gouernement by women, but vtterly detest the same: such were they in Italie, which said,","segments":[{"text":"Of them who allowe not of the gouernement by women, but vtterly detest the same: such were they in Italie, which said,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Interitus mundi est á muliere regi againe, speaking vnto women; Abūde magna ciuitas vobis sit domus, publicum neque noscatis, neque vos noscat ▪ such in France, who thinke how the lawe of God, and nature is violated, where a woman is suffered to reigne, and gouerne; such in Scotland, or Scottish men rather from Geneua, which wrote that","segments":[{"text":"Interitus mundi est á muliere regi","proofs":[],"refs":[],"note":"W. Tho. descrip. of Italy p. 129. a."},{"text":"againe, speaking vnto women; Abūde magna ciuitas vobis sit domus, publicum neque noscatis, neque vos noscat","proofs":[],"refs":[],"note":"Lud. Viues de institut. faem. Chr. lib. 2."},{"text":"▪ such in France, who thinke how the lawe of God, and nature is violated, where a woman is suffered to reigne, and gouerne;","proofs":[],"refs":[],"note":"Nez solum naturae iura conuelluntur, sed etiam omnium gentium, quae nunquam faeminas regnare permiserūt. &c. Bodin. meth. hist. c. 6. p. 257."},{"text":"such in Scotland, or Scottish men rather from Geneua, which wrote that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"A womans gouernment is a monstriferous Empire, most detestable, and damnable.","segments":[{"text":"A womans gouernment is a monstriferous Empire, most detestable, and damnable.","proofs":[],"refs":[],"note":"Against The regim. of women. 1. Blast. praef."}],"items":[]},{"question":"","answer":"Againe: I am assured that God hath reuealed to some in this age, that it is more then a monster in nature, that a woman shall reigne, and haue Empire aboue man, &c.","segments":[{"text":"Againe: I am assured that God hath reuealed to some in this age, that it is more then a monster in nature, that a woman shall reigne, and haue Empire aboue man, &c.","proofs":[],"refs":[],"note":"Ibid."}],"items":[]},{"question":"","answer":"And litle differing from these men are they in England, which tearmed the harborough for faithfull subiects, a carnall, and vnlearned booke, smelling altogether of earth, without rime, and without reason, for defending the regiment of women ouer men (when it falleth vnto them by inhaeritance to gouerne) to be lawfull, and good. Hee which so censureth the said Harborough, was the Marprelate; and this his Censure declareth that hee was the Mar-prince, aswell as the Marprelate.","segments":[{"text":"And litle differing from these men are they in England, which tearmed the harborough for faithfull subiects, a carnall, and vnlearned booke, smelling altogether of earth, without rime, and without reason, for defending the regiment of women ouer men (when it falleth vnto them by inhaeritance to gouerne) to be lawfull, and good.","proofs":[],"refs":[],"note":"Martin Marprell. epist. epist. of D. Bridges."},{"text":"Hee which so censureth the said Harborough, was the Marprelate; and this his Censure declareth that hee was the Mar-prince, aswell as the Marprelate.","proofs":[],"refs":[],"note":null}],"items":[]}]}]},{"question":"","answer":"2. Proposition. The Kinges maiestie hath the chiefe gouernment of all estates, ecclesiasticall, and ciuill, in all causes, within his dominions.","segments":[{"text":"2. Proposition. The Kinges maiestie hath the chiefe gouernment of all estates, ecclesiasticall, and ciuill, in all causes, within his dominions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Wee ascribe that vnto our King by this assertion, which is giuen to euerie King, or Queene in their owne dominions by the word of God. For","segments":[{"text":"Wee ascribe that vnto our King by this assertion, which is giuen to euerie King, or Queene in their owne dominions by the word of God. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They are for titles, gratious Lords, Princes, the ministers of God, the Nourses of the Church, Gods; For authoritie the chiefe. Which mooueth S. Paule to exhort that supplications be made for all men, but first for Kinges, as the chiefe.","segments":[{"text":"They are for titles, gratious Lords,","proofs":["Luke 22:25"],"refs":[{"printed":"Luke 22:25","osis":["Luke.22.25"]}],"note":null},{"text":"Princes,","proofs":["Romans 13:3"],"refs":[{"printed":"Romans 13:3","osis":["Rom.13.3"]}],"note":null},{"text":"the ministers of God,","proofs":["Romans 13:4"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":"Ib. 4."},{"text":"the Nourses of the Church,","proofs":["Isaiah 49:23"],"refs":[{"printed":"Isaiah 49:23","osis":["Isa.49.23"]}],"note":null},{"text":"Gods;","proofs":["Psalm 82:1"],"refs":[{"printed":"Psalm 82:1","osis":["Ps.82.1"]}],"note":null},{"text":"For authoritie the chiefe.","proofs":["1 Peter 2:13"],"refs":[{"printed":"1 Peter 2:13","osis":["1Pet.2.13"]}],"note":null},{"text":"Which mooueth S. Paule to exhort that supplications be made for all men, but first for Kinges, as the chiefe.","proofs":["1 Timothy 2:1"],"refs":[{"printed":"1 Timothy 2:1","osis":["1Tim.2.1"]}],"note":null}],"items":[]},{"question":"","answer":"Againe, euerie soule is commaunded to bee subiect to the higher power, &c.","segments":[{"text":"Againe, euerie soule is commaunded to bee subiect to the higher power, &c.","proofs":["Romans 13:1"],"refs":[{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null}],"items":[]},{"question":"","answer":"Finally, the examples are manifold and pregnant shewing the principallity of kings ouer all persons, and causes. For","segments":[{"text":"Finally, the examples are manifold and pregnant shewing the principallity of kings ouer all persons, and causes. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Aaron the high preist, called Moses, the chiefe Prince, his Lord, so did Abimelech, tearme Saul his Lord.","segments":[{"text":"Aaron the high preist, called Moses, the chiefe Prince, his Lord,","proofs":["Exodus 32:22"],"refs":[{"printed":"Exodus 32:22","osis":["Exod.32.22"]}],"note":null},{"text":"so did Abimelech, tearme Saul his Lord.","proofs":["1 Samuel 22:12"],"refs":[{"printed":"1 Samuel 22:12","osis":["1Sam.22.12"]}],"note":null}],"items":[]},{"question":"","answer":"K. Iehosaphat, as cheife in Iudah, appointed Iudges, Leuites,, and priests","segments":[{"text":"K. Iehosaphat, as cheife in Iudah, appointed Iudges, Leuites,, and priests","proofs":["2 Chronicles 19:5"],"refs":[{"printed":"2 Chronicles 19:5","osis":["2Chr.19.5"]}],"note":null}],"items":[]},{"question":"","answer":"K. Ezekias there also as chiefe, sent vnto all Israell, and Iudah, that they should come to the house of the Lord at Ierusalem, to keepe the Passeouer, also, he appointed the course of Priests, and Levites by their turnes, and commanded all the priests to offer sacrifice, &c. and they obeied him, and enioyned all the congregation to bring offerings, and they brought them.","segments":[{"text":"K. Ezekias there also as chiefe, sent vnto all Israell, and Iudah, that they should come to the house of the Lord at Ierusalem, to keepe the Passeouer,","proofs":["2 Chronicles 30:1"],"refs":[{"printed":"2 Chronicles 30:1","osis":["2Chr.30.1"]}],"note":null},{"text":"also, he appointed the course of Priests, and Levites by their turnes,","proofs":["2 Chronicles 31:2"],"refs":[{"printed":"2 Chronicles 31:2","osis":["2Chr.31.2"]}],"note":null},{"text":"and commanded all the priests to offer sacrifice, &c. and they obeied him,","proofs":["2 Chronicles 29:21–22"],"refs":[{"printed":"2 Chronicles 29:21–22","osis":["2Chr.29.21-2Chr.29.22"]}],"note":"Ibid. c. 29.21.22."},{"text":"and enioyned all the congregation to bring offerings, and they brought them.","proofs":[],"refs":[],"note":"31 Confe. Helvet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. Belg. ar. 36. Aug. ar. 16.17. Sax. ar. 23. Sue. pecoret."}],"items":[]},{"question":"","answer":"Which wee doe vnto ours, the very same doe the churches of God ascribe vnto Christian magistrates in their principalities.","segments":[{"text":"Which wee doe vnto ours, the very same doe the churches of God ascribe vnto Christian magistrates in their principalities.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"Errors & Adversaries to this truth.","segments":[{"text":"Errors & Adversaries to this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Which being true, then false is it which the Papists deliuer, viz, that","segments":[{"text":"Which being true, then false is it which the Papists deliuer, viz, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The kings excellencie of power is in respect of the Nobilitie, and Lay-magistrates vnder him, and not of Popes, Bishops, or Priests, as they haue cure of soules, kings, and Princes, be they neuer so great, must be subiect vnto some Bishop, Priest, or Prelate.","segments":[{"text":"The kings excellencie of power is in respect of the Nobilitie, and Lay-magistrates vnder him, and not of Popes, Bishops, or Priests, as they haue cure of soules,","proofs":[],"refs":[],"note":"Test. Rhem. annot. 1. Pet. 2.13."},{"text":"kings, and Princes, be they neuer so great, must be subiect vnto some Bishop, Priest, or Prelate.","proofs":[],"refs":[],"note":"Ibid. an. Heb. Heb. 13.17."}],"items":[]},{"question":"","answer":"The whole Clergie ought to be free from paying Tribute.","segments":[{"text":"The whole Clergie ought to be free from paying Tribute.","proofs":[],"refs":[],"note":"Ibid. an., Mat. 17.26."}],"items":[]},{"question":"","answer":"Sacerdotes etiam Principibus iure diuino subditi deleatur, say the expurgators, Priests are not by Gods lawe subiect vnto Princes.","segments":[{"text":"Sacerdotes etiam Principibus iure diuino subditi deleatur, say the expurgators, Priests are not by Gods lawe subiect vnto Princes.","proofs":[],"refs":[],"note":"Iudex expurg. p. 26."}],"items":[]},{"question":"","answer":"No man is to be subiect vnto his temporall prince, and superior in matters of religion, or regiment of his soule, but in such things onely as concerne the publike peace and policie.","segments":[{"text":"No man is to be subiect vnto his temporall prince, and superior in matters of religion, or regiment of his soule, but in such things onely as concerne the publike peace and policie.","proofs":[],"refs":[],"note":"Test. Rhem. an. Rom. 13.1."}],"items":[]},{"question":"","answer":"False also is it which the Puritanes doe hold, namely, that","segments":[{"text":"False also is it which the Puritanes doe hold, namely, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Princes must be seruants vnto the Church; be subiect vnto the Church; submit thier scepters vnto the Curch; and throw downe their Crownes before the Church.","segments":[{"text":"Princes must be seruants vnto the Church; be subiect vnto the Church; submit thier scepters vnto the Curch; and throw downe their Crownes before the Church.","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 144."}],"items":[]},{"question":"","answer":"Magistrates aswel as other men, must submit themselues, and be obedient to the iust and lawfull authorite of the church, that is of the Presbyterie.","segments":[{"text":"Magistrates aswel as other men, must submit themselues, and be obedient to the iust and lawfull authorite of the church,","proofs":[],"refs":[],"note":"Ec. dis. p. 185."},{"text":"that is of the Presbyterie.","proofs":[],"refs":[],"note":"That which our Sauiour calleth the Church, S. Paul calleth Presbyterian, and so doth Luke Lear. disc. p. 89."}],"items":[]},{"question":"","answer":"Quis tandem reges, & principes, who can exempt euen kings & princes, from this, Non humana, sed diuinâ Dominatione, Not humane but diuine Domination (meaning of the Presbytery)? saith Beza, which Presbyterie they would haue to be in euery parish.","segments":[{"text":"Quis tandem reges, & principes, who can exempt euen kings & princes, from this, Non humana, sed diuinâ Dominatione, Not humane but diuine Domination (meaning of the Presbytery)? saith Beza,","proofs":[],"refs":[],"note":"Beza de presb. p. 124."},{"text":"which Presbyterie they would haue to be in euery parish.","proofs":[],"refs":[],"note":"There ought to be in euery Church a Consistorie or seignory of Elders, or gouernours. Lear. disc. p. 84. Euery Congregation ought to haue Elders, and an Eldership. Demon of dis. c. 12. p. 55. c. 14. p. 69. In stead of Chancellors, Archdeacons, Officials, Commissaries, Proctors, Summoners, Churchwardens, and such like, you (Parliament men) haue to plant in euery Congregation a lawfull and godly Seignory. 1. Admon. to the Parliam. I would that euery little parish should haue seuen such (Elders) at the least, and euery meane Church 13, and euery great church 23. Hunt of the Foxe &c. E. 2. 2."}],"items":[]},{"question":"","answer":"Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subiect themselues to the consistorian discipline Non hic excipitur Episcopus, aut Imperator. Neither Bishop, or Emperour is excepted here. Nulla hic acceptio, aut exceptio est personarum, Here is no acception, or exception of persons.","segments":[{"text":"Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subiect themselues to the consistorian discipline Non hic excipitur Episcopus, aut Imperator. Neither Bishop, or Emperour is excepted here. Nulla hic acceptio, aut exceptio est personarum, Here is no acception, or exception of persons.","proofs":[],"refs":[],"note":"S•cc•n. d. discip. eccles. r. 456."}],"items":[]}]}]},{"question":"","answer":"3. Proposition. His Highnes may not execute the ecclesiasticall duties of Preaching, and ministring the Sactaments, and yet is to prescribe Lawes, and directions vnto all estates, both ecclesiasticall, and Temporall.","segments":[{"text":"3. Proposition. His Highnes may not execute the ecclesiasticall duties of Preaching, and ministring the Sactaments, and yet is to prescribe Lawes, and directions vnto all estates, both ecclesiasticall, and Temporall.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"K. Ezekiah said vnto the Priests, and Leuites of his time.","segments":[{"text":"K. Ezekiah said vnto the Priests, and Leuites of his time.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"My sonnes, be not deceiued. For the Lord hath chosen you to stand before him, and to serue him, and to be his ministers, and to burne incense.","segments":[{"text":"My sonnes, be not deceiued. For the Lord hath chosen you to stand before him, and to serue him, and to be his ministers, and to burne incense.","proofs":["2 Chronicles 29:11"],"refs":[{"printed":"2 Chronicles 29:11","osis":["2Chr.29.11"]}],"note":null}],"items":[]},{"question":"","answer":"So doe we say, the Lord hath appointed a companie, and calling of men to teach the people, to expound the Scriptures, to celebrate the Sacraments, to handle the keies of the celestial kingdome: insomuch as hee whosoeuer that shall presume to doe these things, not called thereunto, and that lawfully, though he be a King, or Prince, he may feare that punishment which fell vpon Vzzah.","segments":[{"text":"So doe we say, the Lord hath appointed a companie, and calling of men to teach the people, to expound the Scriptures, to celebrate the Sacraments, to handle the keies of the celestial kingdome: insomuch as hee whosoeuer that shall presume to doe these things, not called thereunto, and that lawfully,","proofs":[],"refs":[],"note":"See afore. ar."},{"text":"though he be a King, or Prince, he may feare that punishment which fell vpon Vzzah.","proofs":["2 Chronicles 26:19"],"refs":[{"printed":"2 Chronicles 26:19","osis":["2Chr.26.19"]}],"note":null}],"items":[]},{"question":"","answer":"Notwithstanding all Kings, Queenes, and Princes in their places, may, yea and must as occasion serueth, with K. Salomon build an house for the Lord, and set the courses of preists to their office, with K. Ezekiah breake the Images, cut down the Groaues, take away the high places, appoint the courses of the Preists, and Leuites, and enioyne all the people to minister sustenance vnto the Priests, with K. Iosiah, put downe, and burne the horses of the Sunne, breake downe the houses of the Sodomites, Purge Iudah and Ierusalem from the high places, Groaues, carued, and molten Images, appoint the Priests to their charges, and compell all that are found in Israell to serue the Lord their God, and with the K. of Niniueh proclaime a fast, and command euery man to turne from his euill way, &c..","segments":[{"text":"Notwithstanding all Kings, Queenes, and Princes in their places, may, yea and must as occasion serueth, with K. Salomon build an house for the Lord,","proofs":["2 Chronicles 2:1"],"refs":[{"printed":"2 Chronicles 2:1","osis":["2Chr.2.1"]}],"note":null},{"text":"and set the courses of preists to their office,","proofs":["2 Chronicles 8:14"],"refs":[{"printed":"2 Chronicles 8:14","osis":["2Chr.8.14"]}],"note":null},{"text":"with K. Ezekiah breake the Images, cut down the Groaues, take away the high places,","proofs":["2 Kings 8:4"],"refs":[{"printed":"2 Kings 8:4","osis":["2Kgs.8.4"]}],"note":null},{"text":"appoint the courses of the Preists, and Leuites, and enioyne all the people to minister sustenance vnto the Priests,","proofs":["2 Chronicles 31:4","31:20"],"refs":[{"printed":"2 Chronicles 31:4","osis":["2Chr.31.4"]},{"printed":"31:20","osis":["2Chr.31.20"]}],"note":"2. Chro. 31.4. Thus did Ezekiah throughout all Iudah, and did well & vprightly and truly before the Lord his God 2. Chr. 31.20."},{"text":"with K. Iosiah, put downe, and burne the horses of the Sunne,","proofs":["2 Kings 23:11"],"refs":[{"printed":"2 Kings 23:11","osis":["2Kgs.23.11"]}],"note":null},{"text":"breake downe the houses of the Sodomites,","proofs":["2 Kings 23:7"],"refs":[{"printed":"2 Kings 23:7","osis":["2Kgs.23.7"]}],"note":"Ib. 7."},{"text":"Purge Iudah and Ierusalem from the high places, Groaues, carued, and molten Images,","proofs":["2 Chronicles 34:3"],"refs":[{"printed":"2 Chronicles 34:3","osis":["2Chr.34.3"]}],"note":null},{"text":"appoint the Priests to their charges,","proofs":["2 Chronicles 35:2"],"refs":[{"printed":"2 Chronicles 35:2","osis":["2Chr.35.2"]}],"note":"Ib. 35.2."},{"text":"and compell all that are found in Israell to serue the Lord their God,","proofs":["2 Chronicles 34:33"],"refs":[{"printed":"2 Chronicles 34:33","osis":["2Chr.34.33"]}],"note":"Ib. c. 34.33."},{"text":"and with the K. of Niniueh proclaime a fast, and command euery man to turne from his euill way, &c..","proofs":["Jonah 3:7"],"refs":[{"printed":"Jonah 3:7","osis":["Jonah.3.7"]}],"note":null}],"items":[]},{"question":"","answer":"Of the same iudgement be other Churches.","segments":[{"text":"Of the same iudgement be other Churches.","proofs":[],"refs":[],"note":"Confes. Hel. 1. ar. 26. and 2. c. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 39. Sax. ar. 23. Wittem. c. 35."}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Much therefore out of the way are, and offend greatly, doe first the Papists, who publish that,","segments":[{"text":"Much therefore out of the way are, and offend greatly, doe first the Papists, who publish that,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The care of religion pertaineth not vnto kings. Religionis curam semper pertinuisse ad Reges, dele, say the Expugators, Blot it out.","segments":[{"text":"The care of religion pertaineth not vnto kings. Religionis curam semper pertinuisse ad Reges, dele, say the Expugators, Blot it out.","proofs":[],"refs":[],"note":"Iudex. expur. p. 145."}],"items":[]},{"question":"","answer":"Queenes may not haue, or giue voice either deliberatiue, or definitiue in Councells, and publike assemblies, concerning matters of religion, nor make ecclesiasticall lawes concerning religion; nor giue any man right to rule, preach, or execute any spirituall function, as vnder them: and by their authoritie.","segments":[{"text":"Queenes may not haue, or giue voice either deliberatiue, or definitiue in Councells, and publike assemblies, concerning matters of religion, nor make ecclesiasticall lawes concerning religion; nor giue any man right to rule, preach, or execute any spirituall function, as vnder them: and by their authoritie.","proofs":[],"refs":[],"note":"Test. Rhe. an. 1 Cor. 1.14.34."}],"items":[]},{"question":"","answer":"In matters of religion and of their spirituall charge, neither Heathen, nor Christian kings ought to direct Clergie men, but rather to take direction from them.","segments":[{"text":"In matters of religion and of their spirituall charge, neither Heathen, nor Christian kings ought to direct Clergie men, but rather to take direction from them.","proofs":[],"refs":[],"note":"Ans. to. the execut. of Iust."}],"items":[]},{"question":"","answer":"The Emperour of the whole world, if he take vpon him to prescribe lawes of religion to the Bishops, and preists, &c. hee shall be damned assuredly except he repent.","segments":[{"text":"The Emperour of the whole world, if he take vpon him to prescribe lawes of religion to the Bishops, and preists, &c. hee shall be damned assuredly except he repent.","proofs":[],"refs":[],"note":".3. p. 56. 1 Test. Rhe. an. Heb. 13.17."}],"items":[]},{"question":"","answer":"Next, the Anabaptists, who beeing priuate men, and no princes will take vpon them the ordering, and reformation of the Church; as did Monearius, and Muncer, in Germanie.","segments":[{"text":"Next, the Anabaptists, who beeing priuate men, and no princes will take vpon them the ordering, and reformation of the Church; as did Monearius,","proofs":[],"refs":[],"note":"Carranz. sum. Concil. p. 365."},{"text":"and Muncer,","proofs":[],"refs":[],"note":"Bullin. contra Anabap."},{"text":"in Germanie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And thirdly the disciplinarian Puritanes, whose doctrine is, that","segments":[{"text":"And thirdly the disciplinarian Puritanes, whose doctrine is, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. The making of Ecclesiasticall constitutions, and ceremonies belongeth vnto the ministers of the Church, and ecclesiasticall gouernours vnto the Elders, who are to consult, admonish, correct, and order all things pertaining to the congregation.","segments":[{"text":"1. The making of Ecclesiasticall constitutions, and ceremonies belongeth vnto the ministers of the Church, and ecclesiasticall gouernours","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 163."},{"text":"vnto the Elders, who are to consult, admonish, correct, and order all things pertaining to the congregation.","proofs":[],"refs":[],"note":"1. Admon. to the Parl."}],"items":[]},{"question":"","answer":"2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church, but are to ordaine ciuill discipline onely, as being no Church officers at all.","segments":[{"text":"2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church,","proofs":[],"refs":[],"note":"T.C. 1. rep. p. 153."},{"text":"but are to ordaine ciuill discipline onely,","proofs":[],"refs":[],"note":"Idem. 2. rep. 2. par. p. 4."},{"text":"as being no Church officers at all.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"3. The ecclesiasticall Officers be Doctors, Pastors, Elders, and Deacons the onely officers instituted of God, or at the most, Pastors, Doctors, Elders, Deacons, and widdowes. These are all, no mo, eno fewer; and are onely sufficient; and wee are to content our selues with these, and rest in them, saith the Preacher. In which number vnlesse the King be included, hee cannot possibly haue any thing to doe in Church affaires, in these mens opinions.","segments":[{"text":"3. The ecclesiasticall Officers be Doctors, Pastors, Elders, and Deacons the onely officers instituted of God,","proofs":[],"refs":[],"note":"Leaa. disc. p. 10."},{"text":"or at the most, Pastors, Doctors, Elders, Deacons, and widdowes. These are all, no mo, eno fewer; and are onely sufficient; and wee are to content our selues with these, and rest in them, saith the Preacher.","proofs":[],"refs":[],"note":"Fruct. ser. on Rom. 12. p. 35.72."},{"text":"In which number vnlesse the King be included, hee cannot possibly haue any thing to doe in Church affaires, in these mens opinions.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"4. Without the prince, the people may reforme the Church and must not tarrie for the magistrate: so thought Barrow, Greenewood, and Wigginton. Hence Hackets, Coppingers, and Arthingtons insurrection at London, an. 1591.","segments":[{"text":"4. Without the prince, the people may reforme the Church and must not tarrie for the magistrate: so thought Barrow, Greenewood,","proofs":[],"refs":[],"note":"Bar. refut. p. 196."},{"text":"and Wigginton.","proofs":[],"refs":[],"note":"Conspir. for pretend. p. 34."},{"text":"Hence Hackets, Coppingers, and Arthingtons insurrection at London, an. 1591.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Without the Prince also, the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses, and take away the corruptions of the Church Hence their manifold petitions, Supplications, politike Assertions exhibited vnto the Parliament from time to time. In one of which their supplications, saith one (speaking vnto the parliament.)","segments":[{"text":"Without the Prince also, the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses, and take away the corruptions of the Church Hence their manifold petitions, Supplications, politike Assertions exhibited vnto the Parliament from time to time. In one of which their supplications, saith one (speaking vnto the parliament.)","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"You must enioine euery one, according to his place, to haue a hand in this worke.","segments":[{"text":"You must enioine euery one, according to his place, to haue a hand in this worke.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"You must encourage, and countenance the Gentlemen, and people, that shallbe found forward, &c.","segments":[{"text":"You must encourage, and countenance the Gentlemen, and people, that shallbe found forward, &c.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And, you (of the Parliament) must not suffer an vncircumcised mouth, to bring a slander vpon that land, &c. sciz. vpon their discipline. This hath Penrie.","segments":[{"text":"And, you (of the Parliament) must not suffer an vncircumcised mouth, to bring a slander vpon that land, &c. sciz. vpon their discipline. This hath Penrie.","proofs":[],"refs":[],"note":"Penrie supp. p. 60."}],"items":[]}]}]},{"question":"","answer":"4. Proposition. The king by his authoritie is to restraine with the materiall sword, and to punnish malefacters, whosoeuer they be.","segments":[{"text":"4. Proposition. The king by his authoritie is to restraine with the materiall sword, and to punnish malefacters, whosoeuer they be.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The office of the ciuill magistrate is to restraine; and if need be to punnish, according to the qualitie of their offences, the disturbers of the quiet, and peace of the Common-weale; and that as occasion shall require, sometime by force of armes, if the enemies of his State, bee either forraigne, or domesticall, and they gathered together, be many and mighty. To this end Kings and Princes haue both men, munition, Subsidies, and Tributes. So against the enimies of God, and good men, went of Israell, and Iudah, the valiant Iudges, and the noble, and puissant Princes.","segments":[{"text":"The office of the ciuill magistrate is to restraine; and if need be to punnish, according to the qualitie of their offences, the disturbers of the quiet, and peace of the Common-weale; and that as occasion shall require, sometime by force of armes, if the enemies of his State, bee either forraigne, or domesticall, and they gathered together, be many and mighty.","proofs":["Romans 13:3–4"],"refs":[{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]}],"note":null},{"text":"To this end Kings and Princes haue both men, munition, Subsidies,","proofs":[],"refs":[],"note":"Confess. Heluet 1. ar. 24.26. & 2. cap. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 33. Belg. ar. 36. Au. 16. Sa. ar. ar. 23."},{"text":"and Tributes. So against the enimies of God, and good men, went of Israell, and Iudah, the valiant Iudges, and the noble, and puissant Princes.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"And sometimes they execute their wholesome, and penall Statuts vpon the goods, cartell, Lands, and Bodies of their disorderly, and rebellious subiects.","segments":[{"text":"And sometimes they execute their wholesome, and penall Statuts vpon the goods, cartell, Lands, and Bodies of their disorderly, and rebellious subiects.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For the King is the minister of God to take vengeance on him that doth euill. Therefore Princes are to be feared, not of them which doe well, but of such as doe wickedly.","segments":[{"text":"For the King is the minister of God to take vengeance on him that doth euill. Therefore Princes are to be feared, not of them which doe well, but of such as doe wickedly.","proofs":["Romans 13:3–4"],"refs":[{"printed":"Romans 13:3–4","osis":["Rom.13.3-Rom.13.4"]}],"note":null}],"items":[]},{"question":"","answer":"And this doe the people of God acknowledge to bee true.","segments":[{"text":"And this doe the people of God acknowledge to bee true.","proofs":[],"refs":[],"note":"Confess. Helu. ar. 24.26. &. 2. c. 30. Basil. ar. 7 Bonem. c. 16. Gal. ar. 33. Belg. ar. 36. Aug. ar. 16. Sax. ar. 23."}],"items":[]}]},{"question":"","answer":"Adversaries vnto this truth.","segments":[{"text":"Adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Contrarilie heereunto,","segments":[{"text":"Contrarilie heereunto,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Cresconians were of opinion, that Magistrates were to punnish no malefactors.","segments":[{"text":"The Cresconians were of opinion, that Magistrates were to punnish no malefactors.","proofs":[],"refs":[],"note":"D. August. contra Crescon. Gram. l. 3. c. 51."}],"items":[]},{"question":"","answer":"One Rabanus maintained that magistrates were not Gods ordinance for the good, but an humane institution for the hurt of men.","segments":[{"text":"One Rabanus maintained that magistrates were not Gods ordinance for the good, but an humane institution for the hurt of men.","proofs":[],"refs":[],"note":"Mag. eccles. hist. Cen. 9. c. 4. fol. 216."}],"items":[]},{"question":"","answer":"Many haue a fancie that before the generall Resurrection there shall be no magistrates at all: because, as they dreame, all the wicked shall be rooted out. Of this minde are the Anabaptists, and Familie of Loue.","segments":[{"text":"Many haue a fancie that before the generall Resurrection there shall be no magistrates at all: because, as they dreame, all the wicked shall be rooted out. Of this minde are the Anabaptists,","proofs":[],"refs":[],"note":"Confess. Aug. ar. 17."},{"text":"and Familie of Loue.","proofs":[],"refs":[],"note":"H.N. 1. exh. c. 12. §. 39.40. Ramseis confess"}],"items":[]}]}]},{"question":"","answer":"5. Proposition. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of the kings dominions).","segments":[{"text":"5. Proposition. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of the kings dominions).","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The Bishope of Rome did hee according to the will of God preach the Gospell; labour in the Lords haruest; diuide the word of God aright; minister the Sacraments instituted by Christ, & that sincerely; & shew by his life & conuersation the good fruites of a godly Bishop, doubtlesse he were worthy of double, yea of triple honor.","segments":[{"text":"The Bishope of Rome did hee according to the will of God preach the Gospell; labour in the Lords haruest; diuide the word of God aright; minister the Sacraments instituted by Christ, & that sincerely; & shew by his life & conuersation the good fruites of a godly Bishop, doubtlesse he were worthy of double,","proofs":["1 Timothy 5:17"],"refs":[{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]}],"note":null},{"text":"yea of triple honor.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Yet will not the word of God, were hee neuer so holy, and religious, warrant him any Iurisdiction out of his Diocesse, especially not within this Reamle; much lesse when he doth perform no part of a christian, but euery part of an antichristian Bishop, in corrupting the doctrine of the truth with errors, and cursed opinions; in polluting the Sacraments of Christ by superstitious ceremonies; in persecuting the Church, and Saints with fire, and sword; in making marchandise of the soules of men through couetousnes; in playing the Lord ouer Gods haeritage; in sitting in the Temple of God, as God, shewing himselfe that he is God; and in exalting himselfe against all that is called God, or that is worshipped.","segments":[{"text":"Yet will not the word of God, were hee neuer so holy, and religious, warrant him any Iurisdiction out of his Diocesse, especially not within this Reamle; much lesse when he doth perform no part of a christian, but euery part of an antichristian Bishop, in corrupting the doctrine of the truth with errors, and cursed opinions; in polluting the Sacraments of Christ by superstitious ceremonies; in persecuting the Church, and Saints with fire, and sword; in making marchandise of the soules of men through couetousnes;","proofs":["2 Peter 2:3"],"refs":[{"printed":"2 Peter 2:3","osis":["2Pet.2.3"]}],"note":null},{"text":"in playing the Lord ouer Gods haeritage;","proofs":["1 Peter 5:3"],"refs":[{"printed":"1 Peter 5:3","osis":["1Pet.5.3"]}],"note":null},{"text":"in sitting in the Temple of God, as God, shewing himselfe that he is God;","proofs":["2 Thessalonians 2:4"],"refs":[{"printed":"2 Thessalonians 2:4","osis":["2Thess.2.4"]}],"note":null},{"text":"and in exalting himselfe against all that is called God, or that is worshipped.","proofs":[],"refs":[],"note":"Ibid."}],"items":[]},{"question":"","answer":"In respect of which fruites of impieties the said Bishop of Rome, in the holy Scripture is described to be very Antichrist, that wicked man, the man of sinne, the sonne of perdition, and the aduersarie of God.","segments":[{"text":"In respect of which fruites of impieties the said Bishop of Rome, in the holy Scripture is described to be very Antichrist, that wicked man, the man of sinne, the sonne of perdition, and the aduersarie of God.","proofs":[],"refs":[],"note":"Ibid."}],"items":[]},{"question":"","answer":"He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh. He is tearmed by the truly, and godly learned: The Basiliske of the Church; neither the Head, nor the Taile of the Church.","segments":[{"text":"He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh. He is tearmed by the truly, and godly learned: The Basiliske of the Church;","proofs":[],"refs":[],"note":"Luther. prae. epist. L. Husse."},{"text":"neither the Head, nor the Taile of the Church.","proofs":[],"refs":[],"note":"Heming. in 5. c. Iac. epist."}],"items":[]},{"question":"","answer":"His iurisdiction hath bin, and is iustly renounced, and bannished out of England by manie Kings, and Parliaments, as by K. Edward the 1.3. and 6; by K▪ Richard the second; by K. Henrie the 4.6▪ and 8; by Q. Elizabeth; and by our most Noble K. Iames.","segments":[{"text":"His iurisdiction hath bin, and is iustly renounced, and bannished out of England by manie Kings, and Parliaments, as by K. Edward the 1.3. and 6; by K▪ Richard the second; by K. Henrie the 4.6▪ and 8; by Q. Elizabeth; and by our most Noble K. Iames.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"His pride, and intolerable supremacie ouer all Christian people is renounced, and condemned aswell by the mouthes, as wrightings of all the purer Churches; and that deseruedlie.","segments":[{"text":"His pride, and intolerable supremacie ouer all Christian people is renounced, and condemned aswell by the mouthes, as wrightings of all the purer Churches;","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 18. & 2. c. 17.18. Bohem. c. 8.9. Belg. ar. 28.31. Wittemb. ar. 3•. August. de Abus▪ ar. 7."},{"text":"and that deseruedlie.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"The Errors and adversaries vnto this truth.","segments":[{"text":"The Errors and adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"But with the Papists, the Bishop of Rome, hee is forsooth for supremacie, Abell; for gouering the Arke, Noah; for patriarchship, Abraham; for order, Melchisedecke; for dignity, Aaron; for authoritie, Moses; for iustice, Samuell; for zeale, Helias; for humilitie, Dauid; for power, Peter, for his vnction, Christ, the generall Pastor, the common Father of all Christians: the high Pastor of Gods vniuersall Church, the Prince of Gods people, for title, God, euen the Lord God, the Pope, for power, God. For","segments":[{"text":"But with the Papists, the Bishop of Rome, hee is forsooth for supremacie, Abell; for gouering the Arke, Noah; for patriarchship, Abraham; for order, Melchisedecke; for dignity, Aaron; for authoritie, Moses; for iustice, Samuell; for zeale, Helias; for humilitie, Dauid; for power, Peter, for his vnction, Christ,","proofs":[],"refs":[],"note":"Maioran. clyp. milit. Ec. lib. 3. c. 35."},{"text":"the generall Pastor, the common Father of all Christians: the high Pastor of Gods vniuersall Church, the Prince of Gods people,","proofs":[],"refs":[],"note":"Aus. to the execut. of Just."},{"text":"for title, God, euen the Lord God, the Pope,","proofs":[],"refs":[],"note":"Panormit. de transl. prael. cap. Quanto."},{"text":"for power, God. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"By him Kings raigne, hee may iudge all men, but must of none be iudged, hee can doe what him list aswell as God▪ except sinne.","segments":[{"text":"By him Kings raigne,","proofs":[],"refs":[],"note":"Cere. lib. 1. c. 2."},{"text":"hee may iudge all men, but must of none be iudged,","proofs":[],"refs":[],"note":"Distinct. 40. c. 5. Papa."},{"text":"hee can doe what him list aswell as God▪ except sinne.","proofs":[],"refs":[],"note":"Extrauag. de transl. Episc. cap. Quanto."}],"items":[]},{"question":"","answer":"His iurisdiction is vniuersall, euen ouer the whole worlde.","segments":[{"text":"His iurisdiction is vniuersall, euen ouer the whole worlde.","proofs":[],"refs":[],"note":"Test. Rhem. annot. marg. p. 280."}],"items":[]},{"question":"","answer":"Him, vppon paine of eternall damnation, all Christians are to obey.","segments":[{"text":"Him, vppon paine of eternall damnation, all Christians are to obey.","proofs":[],"refs":[],"note":"Bonif. 8. can. de maior. et obed▪ in Extrauag."}],"items":[]},{"question":"","answer":"And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth, and the same Queene disabled to gouerne her owne people, and dominions.","segments":[{"text":"And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth, and the same Queene disabled to gouerne her owne people, and dominions.","proofs":[],"refs":[],"note":"Bristows motiue 40."}],"items":[]}]}]},{"question":"","answer":"6. Proposition. By the lawes of this Realme Christian men, for hainous, and greeuous offences, may be put to death.","segments":[{"text":"6. Proposition. By the lawes of this Realme Christian men, for hainous, and greeuous offences, may be put to death.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"As the natures of men be diuers; and some sinnes in some countries more abound then in others: so are the punnishments to bee imposed vppon malefactors according to the quantitie, and qualitie of their offences, and any countrie, and Kingdome may punnish offendors, euen with death, if the Lawes thereof, and their offence doe require it. For","segments":[{"text":"As the natures of men be diuers; and some sinnes in some countries more abound then in others: so are the punnishments to bee imposed vppon malefactors according to the quantitie, and qualitie of their offences, and any countrie, and Kingdome may punnish offendors, euen with death, if the Lawes thereof, and their offence doe require it. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"All that take the sword, shall perish with the sword.","segments":[{"text":"All that take the sword, shall perish with the sword.","proofs":["Matthew 26:52"],"refs":[{"printed":"Matthew 26:52","osis":["Matt.26.52"]}],"note":"Math. 25.52."}],"items":[]},{"question":"","answer":"Gouernors bee sent of the King, for the punnishment of euill doers.","segments":[{"text":"Gouernors bee sent of the King, for the punnishment of euill doers.","proofs":["1 Peter 2:14"],"refs":[{"printed":"1 Peter 2:14","osis":["1Pet.2.14"]}],"note":null}],"items":[]},{"question":"","answer":"A wise King scattereth the wicked, and causeth the wheele to turne ouer them.","segments":[{"text":"A wise King scattereth the wicked, and causeth the wheele to turne ouer them.","proofs":["Proverbs 20:26"],"refs":[{"printed":"Proverbs 20:26","osis":["Prov.20.26"]}],"note":null}],"items":[]},{"question":"","answer":"The magistrate beareth not the sword for nought, and is the minister of God to take vengeance on them that doe euill.","segments":[{"text":"The magistrate beareth not the sword for nought, and is the minister of God to take vengeance on them that doe euill.","proofs":["Romans 13:4"],"refs":[{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null}],"items":[]},{"question":"","answer":"Which punishments testifie to the world, that","segments":[{"text":"Which punishments testifie to the world, that","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God is iust, which will haue some sinnes more seuerely punnished then others; and the magistrates to cut off dangerous, and vngodly members.","segments":[{"text":"God is iust, which will haue some sinnes more seuerely punnished then others; and the magistrates to cut off dangerous, and vngodly members.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God is mercifull, and hath care both of his seruants, and of humane societie.","segments":[{"text":"God is mercifull, and hath care both of his seruants, and of humane societie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"God is all wise, and holy, in that he will haue it knowne who are iust, who wicked; who holy, and who prophane, by cherishing, and preseruing of the one, and by punishing, and rooting out of the other.","segments":[{"text":"God is all wise, and holy, in that he will haue it knowne who are iust, who wicked; who holy, and who prophane, by cherishing, and preseruing of the one, and by punishing, and rooting out of the other.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Our Godly, and Christian brethren in other countries approoue this doctrine.","segments":[{"text":"Our Godly, and Christian brethren in other countries approoue this doctrine.","proofs":[],"refs":[],"note":"Confess. Heluet. 1. ar. 24.26. and 2. c. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 36. August. ar. 16. Sax. ar. 23."}],"items":[]}]},{"question":"","answer":"The aduersaries vnto this truth.","segments":[{"text":"The aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The aduersaries of this doctrine be diuers. For","segments":[{"text":"The aduersaries of this doctrine be diuers. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Some are of opinion that no man for any offence should be put to death. Such in old time were the Manichies, and the Donatistes; and such in our daies be the Anabaptistes.","segments":[{"text":"Some are of opinion that no man for any offence should be put to death. Such in old time were the Manichies, and the Donatistes;","proofs":[],"refs":[],"note":"D. August. in Iohan. 11."},{"text":"and such in our daies be the Anabaptistes.","proofs":[],"refs":[],"note":"Confess. Helu. 2. cap. 30."}],"items":[]},{"question":"","answer":"And some doe thinke that howsoeuer for other offences against the second Table malefactors may bee put to death: yet for haereticall, and erroneous opinions in points of religion, none are so to suffer. Of this minde are the Familistes. For","segments":[{"text":"And some doe thinke that howsoeuer for other offences against the second Table malefactors may bee put to death: yet for haereticall, and erroneous opinions in points of religion, none are so to suffer. Of this minde are the Familistes. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"They hold that no man should bee put to death for his opinions.","segments":[{"text":"They hold that no man should bee put to death for his opinions.","proofs":[],"refs":[],"note":"Display J.a."}],"items":[]},{"question":"","answer":"They blame M. Cramner, and Ridley for burning Ioane of Kent, for an haereticke.","segments":[{"text":"They blame M. Cramner, and Ridley for burning Ioane of Kent, for an haereticke.","proofs":[],"refs":[],"note":"Jbid."}],"items":[]},{"question":"","answer":"It is not christianlike that one man should persecute another for any cause touching conscience. Is not that punnishment sufficient (say they) which God hath ordained, but that one Christian must vexe, torment, belie, and persecute another?","segments":[{"text":"It is not christianlike that one man should persecute another for any cause touching conscience.","proofs":[],"refs":[],"note":"Fam. 2. letre vnto M. Ro."},{"text":"Is not that punnishment sufficient (say they) which God hath ordained, but that one Christian must vexe, torment, belie, and persecute another?","proofs":[],"refs":[],"note":"Ibid."}],"items":[]}]}]},{"question":"","answer":"7. Proposition. It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serue in warres.","segments":[{"text":"7. Proposition. It is lawfull for Christian men, at the commandement of the Magistrate, to weare weapons, and serue in warres.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"There is (saith K. Salomon) a time of warre, and a time of peace: and Princes are by warre and weapons, to represse the power of enemies, whether forraigne, or intestine. For they are in authoritie placed for the defence of quiet, and harmlesse subiects; as also to remoue the violence of oppressors, and enemies whatsoeuer they bee. For these causes haue they Horses, prepared for the battell; Tributes paide them aswell of Christians, as others; and Subiects to serue them in their warres, of what nature soeuer.","segments":[{"text":"There is (saith K. Salomon)","proofs":["Ecclesiastes 2:8"],"refs":[{"printed":"Ecclesiastes 2:8","osis":["Eccl.2.8"]}],"note":null},{"text":"a time of warre, and a time of peace:","proofs":["Ecclesiastes 2:8"],"refs":[{"printed":"Ecclesiastes 2:8","osis":["Eccl.2.8"]}],"note":null},{"text":"and Princes are by warre and weapons, to represse the power of enemies, whether forraigne, or intestine. For they are in authoritie placed for the defence of quiet, and harmlesse subiects; as also to remoue the violence of oppressors, and enemies whatsoeuer they bee. For these causes haue they Horses, prepared for the battell;","proofs":["Proverbs 21:31"],"refs":[{"printed":"Proverbs 21:31","osis":["Prov.21.31"]}],"note":"Pro. 2.31."},{"text":"Tributes paide them aswell of Christians,","proofs":["Romans 13:6–7"],"refs":[{"printed":"Romans 13:6–7","osis":["Rom.13.6-Rom.13.7"]}],"note":null},{"text":"as others; and Subiects to serue them in their warres, of what nature soeuer.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Cornelius being a Christian was not forbidden to play the Centurion, or bidden to forsake his profession; nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres, but to offer no violence vnto any man.","segments":[{"text":"Cornelius being a Christian","proofs":["Acts 10"],"refs":[{"printed":"Acts 10","osis":["Acts.10"]}],"note":null},{"text":"was not forbidden to play the Centurion, or bidden to forsake his profession; nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres, but to offer no violence vnto any man.","proofs":["Luke 3:14"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]}],"note":null}],"items":[]},{"question":"","answer":"This truth is graunted by the Churches.","segments":[{"text":"This truth is graunted by the Churches.","proofs":[],"refs":[],"note":"Confess. Helu. 2. cap. 30. Bohe. c. 16. Sax. ar. 23."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Many are against this assertion, whereof some doubt of the truth thereof, as Ludouicus Viues.","segments":[{"text":"Many are against this assertion, whereof some doubt of the truth thereof, as Ludouicus Viues.","proofs":[],"refs":[],"note":"Arma Christianū virum tractare nescio an fas sit. Lud. Viues institut. fam Chr. lib. 1."}],"items":[]},{"question":"","answer":"Others denie it altogether as vntrue. So did in ancient time the Manichies, whose doctrine was that no man might goe to warre.","segments":[{"text":"Others denie it altogether as vntrue. So did in ancient time the Manichies, whose doctrine was that no man might goe to warre.","proofs":[],"refs":[],"note":"D. Aug. contra Manich. l. 22. c. 74."}],"items":[]},{"question":"","answer":"Lactantius thought it altogether vnlawfull for a good man, or a Christian, either to goe to warre, or to bring any man to a violent death, though by law he were adiudged to die.","segments":[{"text":"Lactantius thought it altogether vnlawfull for a good man, or a Christian, either to goe to warre, or to bring any man to a violent death, though by law he were adiudged to die.","proofs":[],"refs":[],"note":"Lactan. de vero cultu: c. 20."}],"items":[]},{"question":"","answer":"In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre.","segments":[{"text":"In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre.","proofs":[],"refs":[],"note":"Conf. Helv. 2. c. 30."}],"items":[]},{"question":"","answer":"The Familio of Loue also doe so condemne all warres, as the time was when they would not beare, or weare a weapō, & they write first of themselues how all their nature is Loue, and peace, and that they are a people peaceable, concordable, amiable, louing, and liuing peaceably, but all other men in the world besides, they doe wage warre, 〈◊〉 and destroy, for which ends they haue diuers sorts of swords, Halberds, spears, bowes and arrowes, Gunnes, pellets, and Gunpowder, armour, Harnes, and Gorgets, none of which the Familists doe vse or allowe of.","segments":[{"text":"The Familio of Loue also doe so condemne all warres, as the time was when they would not beare, or weare a weapō,","proofs":[],"refs":[],"note":"Display. H. 5. b."},{"text":"& they write first of themselues how all their nature is Loue, and peace,","proofs":[],"refs":[],"note":"H.N. spir. lan. c. 37. §. 2."},{"text":"and that they are a people peaceable, concordable, amiable, louing, and liuing peaceably,","proofs":[],"refs":[],"note":"Jbid. prae. §. 31."},{"text":"but all other men in the world besides, they doe wage warre, 〈◊〉 and destroy, for which ends they haue diuers sorts of swords, Halberds, spears, bowes and arrowes, Gunnes, pellets, and Gunpowder, armour, Harnes, and Gorgets,","proofs":[],"refs":[],"note":"Ibi. c. 4. §. 9."},{"text":"none of which the Familists doe vse or allowe of.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null},{"number":38,"title":"Of Christian mens goods, which are not common","part":null,"questions":[],"paragraphs":["38.1"],"clauses":[],"items":[{"question":"","answer":"The riches, and goodnes of Christians are not common, as touching the right, title, and possession of the same, as certaine Anabaptists doe falsely boast. Notwithstanding euery man ought of such things as he possesseth, liberally to giue almes to the poore according to his abilitie.","segments":[{"text":"The riches, and goodnes of Christians are not common, as touching the right, title, and possession of the same, as certaine Anabaptists doe falsely boast. Notwithstanding euery man ought of such things as he possesseth, liberally to giue almes to the poore according to his abilitie.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1, The riches, and goods, of Christians, as touching the right, title, and possession of the same, are not common.","segments":[{"text":"1, The riches, and goods, of Christians, as touching the right, title, and possession of the same, are not common.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. Euery man is to giue liberall almes to the poore, of that which he possesseth, according to his abilitie.","segments":[{"text":"2. Euery man is to giue liberall almes to the poore, of that which he possesseth, according to his abilitie.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. The riches, and goods of Christians, as touching the right, title, and possession of the same, are not common.","segments":[{"text":"1. Proposition. The riches, and goods of Christians, as touching the right, title, and possession of the same, are not common.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Against communitie of goods, and riches, be all those places (which are infinite) of holy Scripture, that either condemne the vnlawfull getting, keeping, or desiring of riches, which by Couetousnesse, Theeuerie, Extortion, and the like wicked meanes many doe attaine; or doe commend, Liberalitie, Frugalitie, free and freindly Lending honest labour, and lawfull vocations to liue, and thriue by. All which doe shewe, that Christians are to haue goods of their owne, and that riches ought not to be common,","segments":[{"text":"Against communitie of goods, and riches, be all those places (which are infinite) of holy Scripture, that either condemne the vnlawfull getting, keeping, or desiring of riches, which by Couetousnesse,","proofs":["Ephesians 5:3"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]}],"note":"If any one that is called a brother, be a fornicator, or couetous &c. with such one eate not. Couetousnes let it not be once named among you, as it becommeth Saints. Ephes. 5.3."},{"text":"Theeuerie,","proofs":["1 Peter 4:15"],"refs":[{"printed":"1 Peter 4:15","osis":["1Pet.4.15"]}],"note":"Let none of you suffer as a Theefe, &c. 1. Pet. 4.15."},{"text":"Extortion,","proofs":["1 Corinthians 5:11","6:10"],"refs":[{"printed":"1 Corinthians 5:11","osis":["1Cor.5.11"]},{"printed":"6:10","osis":["1Cor.6.10"]}],"note":"With a brother that is an Extortioner, eate not, 1. Cor. 5.11. Neither theeues, nor Couetous (persons), not Extortioners shall inherit the kingdome of God. 1. Cor. 6.10."},{"text":"and the like wicked meanes many doe attaine; or doe commend, Liberalitie,","proofs":["Acts 20:35","1 Thessalonians 4:10","James 2:15–16"],"refs":[{"printed":"Acts 20:35","osis":["Acts.20.35"]},{"printed":"1 Thessalonians 4:10","osis":["1Thess.4.10"]},{"printed":"James 2:15–16","osis":["Jas.2.15-Jas.2.16"]}],"note":"It is a blessed thing to Giue, rather then to receiue. Acts 20.35. yea, and that thing ye doe vnto all the Brethren throughout all Macedonia 1. Thes 4.10. If a brother, or a sister be naked and destitute of daily food &c. notwithstanding yee Giue them not these things which are needefull to the body what helpeth it? James 2.15.16."},{"text":"Frugalitie,","proofs":["1 Timothy 5:8"],"refs":[{"printed":"1 Timothy 5:8","osis":["1Tim.5.8"]}],"note":"If there be any that prouideth not for his owne, and namely for them of his houshold, hee denieth the forth, and is worse then an Infidell, 1. Tim. 5.8."},{"text":"free and freindly Lending","proofs":["Matthew 5:42","Luke 6:35"],"refs":[{"printed":"Matthew 5:42","osis":["Matt.5.42"]},{"printed":"Luke 6:35","osis":["Luke.6.35"]}],"note":"From him that would borrow of thee, turne not away, Matth. 5.42. And lend, looking for nothing againe. Luke 6.35."},{"text":"honest labour,","proofs":["Ephesians 4:28","2 Thessalonians 3:8"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]},{"printed":"2 Thessalonians 3:8","osis":["2Thess.3.8"]}],"note":"Let him that stole steale no more, but rather let him labour, &c. that hee may haue to giue vnto him that needeth. Eph. 4.28. We warned you, that if there were any which would not worke▪ that he should not eate. 2. Thes. 3.8."},{"text":"and lawfull vocations to liue, and thriue by.","proofs":["Acts 20:34","1 Thessalonians 2:9","2 Thessalonians 3:8"],"refs":[{"printed":"Acts 20:34","osis":["Acts.20.34"]},{"printed":"1 Thessalonians 2:9","osis":["1Thess.2.9"]},{"printed":"2 Thessalonians 3:8","osis":["2Thess.3.8"]}],"note":"Yee knowe that these hands haue ministred vnto my necessities, and to them that were with mee, Acts 20, 34. wee laboured day and night, because wee would not be chargeable vnto any of you. 1. Thes. 2.9. Wee tooke not bread of any man for nought, &c. 2. Thes 3.8."},{"text":"All which doe shewe, that Christians are to haue goods of their owne, and that riches ought not to be common,","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Of this iudgement be the reformed Churches.","segments":[{"text":"Of this iudgement be the reformed Churches.","proofs":[],"refs":[],"note":"Confess Helv. 3. c. 29. Gal ar 40. Belg. ar. 36. Aug. ar. 16. Wittemb. c. 21."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of another mind were the Esseis, the Manichies, the Pelagiās, the Apostolikes, and Fratricellians, and are the Anabaptists, and Familie of Loue.","segments":[{"text":"Of another mind were the Esseis,","proofs":[],"refs":[],"note":"Heyden. 〈◊〉. vrbis Hierosolym. l. 3. c. 3."},{"text":"the Manichies,","proofs":[],"refs":[],"note":"D. Aug. de mor. eccles. Cal. l. 1."},{"text":"the Pelagiās,","proofs":[],"refs":[],"note":"Magdeb. eccles. hist. Cen. 5. fol. 586."},{"text":"the Apostolikes,","proofs":[],"refs":[],"note":"D. Humfre de Romanae curiae praxi. p. 39. ex. Epiphan."},{"text":"and Fratricellians,","proofs":[],"refs":[],"note":"W. Tho. desc. of Italy. p. 59."},{"text":"and are the Anabaptists,","proofs":[],"refs":[],"note":"Sleidan. com. l. 6."},{"text":"and Familie of Loue.","proofs":[],"refs":[],"note":"Display. H. 3. b."}],"items":[]},{"question":"","answer":"Amōg the Famists (saith H.N.) none claimeth any thing proper to himselfe for to possesse the same to any owednes, or priuatenesse. For no man, &c. can desire to appropriate, or challenge any thing to himselfe, either yet to make any priuate vse vnto himselfe from the rest ward, but what is there, is Free, and is also left free in his vpright forme.","segments":[{"text":"Amōg the Famists (saith H.N.) none claimeth any thing proper to himselfe for to possesse the same to any owednes, or priuatenesse. For no man, &c. can desire to appropriate, or challenge any thing to himselfe, either yet to make any priuate vse vnto himselfe from the rest ward, but what is there, is Free, and is also left free in his vpright forme.","proofs":[],"refs":[],"note":"H.N. Spir. land. c. 35. §. 34."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. Euery man is to giue liberall Almes to the poore of that which hee possesseth, according to his abilitie.","segments":[{"text":"2. Proposition. Euery man is to giue liberall Almes to the poore of that which hee possesseth, according to his abilitie.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Vnto liberality towards the poore, according to our ability, we are in the holy Scriptures prouoked.","segments":[{"text":"Vnto liberality towards the poore, according to our ability, we are in the holy Scriptures prouoked.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. By the commandements, from God, by his seruants the Prophets, by his Sonne, our Sauiour, and by his Apostles.","segments":[{"text":"1. By the commandements, from God, by his seruants the Prophets,","proofs":["Deuteronomy 15:11","Proverbs 5:15–16"],"refs":[{"printed":"Deuteronomy 15:11","osis":["Deut.15.11"]},{"printed":"Proverbs 5:15–16","osis":["Prov.5.15-Prov.5.16"]}],"note":null},{"text":"by his Sonne, our Sauiour,","proofs":["Matthew 5:42","Luke 6:30"],"refs":[{"printed":"Matthew 5:42","osis":["Matt.5.42"]},{"printed":"Luke 6:30","osis":["Luke.6.30"]}],"note":null},{"text":"and by his Apostles.","proofs":["Romans 12:13","1 Corinthians 16:2"],"refs":[{"printed":"Romans 12:13","osis":["Rom.12.13"]},{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null}],"items":[]},{"question":"","answer":"2. By sweete promises of ample blessings.","segments":[{"text":"2. By sweete promises of ample blessings.","proofs":["Ecclesiastes 11:1","Proverbs 11:24"],"refs":[{"printed":"Ecclesiastes 11:1","osis":["Eccl.11.1"]},{"printed":"Proverbs 11:24","osis":["Prov.11.24"]}],"note":"Eccles. 11.1. The liberall person shall. haue plentie: and he that wateresh, shall also haue raine. Prou. 11.24."}],"items":[]},{"question":"","answer":"3. By threatnings of punishments to the couetous, and stonie hearted.","segments":[{"text":"3. By threatnings of punishments to the couetous, and stonie hearted.","proofs":["Proverbs 21:13","28:27"],"refs":[{"printed":"Proverbs 21:13","osis":["Prov.21.13"]},{"printed":"28:27","osis":["Prov.28.27"]}],"note":"He that stoppeth his eare at the crying of the poore, hee shall crie, and not be heard. Prou. 21.13. He that giueth vnto the poore, shall not lacke; but hee that hideth his eies, (shall haue) manie curses. Prou. 28.27."}],"items":[]},{"question":"","answer":"4. By the examples of the best men, viz. the apostles, and primitiue Church.","segments":[{"text":"4. By the examples of the best men, viz. the apostles, and primitiue Church.","proofs":["Acts 11:29–30","Romans 15:25","2 Corinthians 8:1–3","9:2"],"refs":[{"printed":"Acts 11:29–30","osis":["Acts.11.29-Acts.11.30"]},{"printed":"Romans 15:25","osis":["Rom.15.25"]},{"printed":"2 Corinthians 8:1–3","osis":["2Cor.8.1-2Cor.8.3"]},{"printed":"9:2","osis":["2Cor.9.2"]}],"note":null}],"items":[]},{"question":"","answer":"So the Churches.","segments":[{"text":"So the Churches.","proofs":[],"refs":[],"note":"Conf. Helv. 2. c. 23.28.29. Sax. ar. 21. Wittemb. c. 18."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Of strange mindes therefore, and impious are","segments":[{"text":"Of strange mindes therefore, and impious are","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"First the Anabaptists, which would haue no man either to giue, or receiue. For all things in their opinion, should be common (as afore also hath bin said), and none among them be either poore to receiue or wealthie to minister any almes.","segments":[{"text":"First the Anabaptists, which would haue no man either to giue, or receiue. For all things in their opinion, should be common (as afore also hath bin said), and none among them be either poore to receiue or wealthie to minister any almes.","proofs":[],"refs":[],"note":"Bale myst. of Iniqu. p. 53."}],"items":[]},{"question":"","answer":"Secondly the hypocriticall Sectaries, who are bountiful onely to those which side with them. Such were first the publicans in our Sauiour his daies, and after them the Manichies, who would minister neither bread, nor water vnto any hungry, and pyning beggar, vnlesse he were a Manichean.","segments":[{"text":"Secondly the hypocriticall Sectaries, who are bountiful onely to those which side with them. Such were first the publicans in our Sauiour his daies,","proofs":["Matthew 5:46–47"],"refs":[{"printed":"Matthew 5:46–47","osis":["Matt.5.46-Matt.5.47"]}],"note":null},{"text":"and after them the Manichies, who would minister neither bread, nor water vnto any hungry, and pyning beggar, vnlesse he were a Manichean.","proofs":[],"refs":[],"note":"Homini mendico esurienti. nisi Manichaeus, sit panem aut aquam non porrigunt▪ Manich. D. Au. de mor. Manic. l. 2."}],"items":[]},{"question":"","answer":"And such are the Familie of Loue; who say they are not bound to giue almes but to their owne sect: and if they doe, they giue the fame to the deuill.","segments":[{"text":"And such are the Familie of Loue; who say they are not bound to giue almes but to their owne sect: and if they doe, they giue the fame to the deuill.","proofs":[],"refs":[],"note":"Displ. H. 7. b."}],"items":[]}]}]}],"text":null},{"number":39,"title":"Of a Christian mans oath","part":null,"questions":[],"paragraphs":["39.1"],"clauses":[],"items":[{"question":"","answer":"As wee confesse that vaine, and rash swearing is forbidden Christian men, by our Lord Iesus Christ, and Iames his Apostle: So wee iudge that Christian religion doth not prohibite, but that a man may sweare, when the magistrate requireth, in a cause of faith, and charitie, so it be done according to the Prophets teaching, iniustice, iudgement, and truth.","segments":[{"text":"As wee confesse that vaine, and rash swearing is forbidden Christian men, by our Lord Iesus Christ, and Iames his Apostle: So wee iudge that Christian religion doth not prohibite, but that a man may sweare, when the magistrate requireth, in a cause of faith, and charitie, so it be done according to the Prophets teaching, iniustice, iudgement, and truth.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Propositions.","segments":[{"text":"The Propositions.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"1. Wee may not sweare vainely, and rashly.","segments":[{"text":"1. Wee may not sweare vainely, and rashly.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"2. A lawfull oath may be giuen, and taken, according to the word of God in iustice, iudgement, and truth.","segments":[{"text":"2. A lawfull oath may be giuen, and taken, according to the word of God in iustice, iudgement, and truth.","proofs":[],"refs":[],"note":null}],"items":[]}]},{"question":"","answer":"1. Proposition. We may not sweare vainely, and rashly.","segments":[{"text":"1. Proposition. We may not sweare vainely, and rashly.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The better to auoid vaine, and rash oathes, and swearing, it is good to haue in remembrance that which is said by our S. Christ, and his Apostle Iames.","segments":[{"text":"The better to auoid vaine, and rash oathes, and swearing, it is good to haue in remembrance that which is said by our S. Christ, and his Apostle Iames.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Our Sauiour saith, sweare not at all, neither by heauen, for it is the throne of God: nor by the Earth, for it is his footestoole, nor by Ierusalem, for it is the cittie of the great King; nor by thine head, because thou canst not make one haire, white or black, but let your communication be, yea yea, nay nay.","segments":[{"text":"Our Sauiour saith, sweare not at all, neither by heauen, for it is the throne of God: nor by the Earth, for it is his footestoole, nor by Ierusalem, for it is the cittie of the great King; nor by thine head, because thou canst not make one haire, white or black, but let your communication be, yea yea, nay nay.","proofs":["Matthew 5:34"],"refs":[{"printed":"Matthew 5:34","osis":["Matt.5.34"]}],"note":null}],"items":[]},{"question":"","answer":"So the apostle S. Iames, Before all things, my brethren (saith hee) sweare not, either by the heauen, or by the earth, or by any other oath, but let your yea be yea and your Nay, nay, least yee fall into condemnation.","segments":[{"text":"So the apostle S. Iames, Before all things, my brethren (saith hee) sweare not, either by the heauen, or by the earth, or by any other oath, but let your yea be yea and your Nay, nay, least yee fall into condemnation.","proofs":["James 5:12"],"refs":[{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null}],"items":[]},{"question":"","answer":"All Churches doe, and some in their publike writings, condemne vaine, rash, and idle othes.","segments":[{"text":"All Churches doe, and some in their publike writings, condemne vaine, rash, and idle othes.","proofs":[],"refs":[],"note":"Confes. Helv. 2. c. 5. Basil. ar. 11."}],"items":[]}]},{"question":"","answer":"The adversaries vnto this truth.","segments":[{"text":"The adversaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"This declareth many sorts of men to be very impious, as","segments":[{"text":"This declareth many sorts of men to be very impious, as","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"The Wantons, which for pleasure, and the couetous worldlings, who for gaine, and profit, blush not to take the name of God in vaine, by idle, rash, and vsuall oathes. Next the Basilidians, Helchisaites, Priscillianites, and Familie of Loue, who for ease, and to auoid troubles, and persecution dread not to sweare, and forsweare themselues.","segments":[{"text":"The Wantons, which for pleasure, and the couetous worldlings, who for gaine, and profit, blush not to take the name of God in vaine, by idle, rash, and vsuall oathes. Next the Basilidians,","proofs":[],"refs":[],"note":"Philast."},{"text":"Helchisaites,","proofs":[],"refs":[],"note":"Euseb. ex Ori. l. 8. c. 38."},{"text":"Priscillianites,","proofs":[],"refs":[],"note":"Bullin. contra Anabap. l. 2▪ c. 4."},{"text":"and Familie of Loue,","proofs":[],"refs":[],"note":"Rams•is con•• ▪"},{"text":"who for ease, and to auoid troubles, and persecution dread not to sweare, and forsweare themselues.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Thirdly, the papists; whose common guise is to sweare, either by Saints, or Idols or by God, and creatures together.","segments":[{"text":"Thirdly, the papists; whose common guise is to sweare, either by Saints, or Idols or by God, and creatures together.","proofs":[],"refs":[],"note":"Pet. de soto Meth. conf. s.p. 40. a."}],"items":[]},{"question":"","answer":"Fourthly, the Puritanes who vse to sweare, though not by God, &c. yet, as wickedly vsing horrible imprecations, as I renounce God, God damne me, or, as Hackets manner was, God confound mee.","segments":[{"text":"Fourthly, the Puritanes who vse to sweare, though not by God, &c. yet, as wickedly vsing horrible imprecations, as I renounce God, God damne me, or, as Hackets manner was, God confound mee.","proofs":[],"refs":[],"note":"Conspir. for pretend. refor. p. 5."}],"items":[]},{"question":"","answer":"Lastly, the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commō, and rash swearing, which are but Trifles in their opinions.","segments":[{"text":"Lastly, the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commō, and rash swearing, which are but Trifles in their opinions.","proofs":[],"refs":[],"note":"Vnfold of Banist. errors."}],"items":[]}]}]},{"question":"","answer":"2. Proposition. A lawfull Oath may be giuen, and taken, according to the word of God, in iustice, iudgement, and truth.","segments":[{"text":"2. Proposition. A lawfull Oath may be giuen, and taken, according to the word of God, in iustice, iudgement, and truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The proofe from Gods word.","segments":[{"text":"The proofe from Gods word.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"The truth of this doctrine appeareth plentifully in the holy Scriptures. For in the same there bee both commaundements, that we must, and may; and formes prescribed howe we shall sweare.","segments":[{"text":"The truth of this doctrine appeareth plentifully in the holy Scriptures. For in the same there bee both commaundements, that we must, and may; and formes prescribed howe we shall sweare.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"For the first: Thou shalt feare the L. thy God, and serue him; And shalt sweare by his Name, saith Moses; Againe, thou shalt sweare, the Lord liueth, and thou shalt cleaue vnto him, and shalt sweare by his Name.","segments":[{"text":"For the first: Thou shalt feare the L. thy God, and serue him; And shalt sweare by his Name, saith Moses;","proofs":["Deuteronomy 6:13","22:11"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"22:11","osis":["Deut.22.11"]}],"note":null},{"text":"Againe, thou shalt sweare, the Lord liueth, and thou shalt cleaue vnto him, and shalt sweare by his Name.","proofs":["Deuteronomy 10:20"],"refs":[{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":"Ib. 10.20."}],"items":[]},{"question":"","answer":"And touching the other, sweare may we not, either by Baal; or by strange Gods; or by the Lord, and by Melchom (that is by Idols); or by any creatures.","segments":[{"text":"And touching the other, sweare may we not, either by Baal;","proofs":["Jeremiah 12:16"],"refs":[{"printed":"Jeremiah 12:16","osis":["Jer.12.16"]}],"note":null},{"text":"or by strange Gods;","proofs":["Joshua 23:7"],"refs":[{"printed":"Joshua 23:7","osis":["Josh.23.7"]}],"note":"Iosh. 27.7."},{"text":"or by the Lord, and by Melchom (that is by Idols);","proofs":["Zephaniah 1:7"],"refs":[{"printed":"Zephaniah 1:7","osis":["Zeph.1.7"]}],"note":null},{"text":"or by any creatures.","proofs":["Matthew 5:34"],"refs":[{"printed":"Matthew 5:34","osis":["Matt.5.34"]}],"note":null}],"items":[]},{"question":"","answer":"But our Oathes must bee made in the Name of the Lord; as the Lord liueth; and all is to be done in truth, iudgment, and righteousnes; and when the magistrate calleth vs therevnto.","segments":[{"text":"But our Oathes must bee made in the Name of the Lord;","proofs":["Deuteronomy 6:13"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]}],"note":null},{"text":"as the Lord liueth;","proofs":["Jeremiah 12:16"],"refs":[{"printed":"Jeremiah 12:16","osis":["Jer.12.16"]}],"note":null},{"text":"and all is to be done in truth, iudgment, and righteousnes;","proofs":["Jeremiah 4:2"],"refs":[{"printed":"Jeremiah 4:2","osis":["Jer.4.2"]}],"note":null},{"text":"and when the magistrate calleth vs therevnto.","proofs":["Exodus 22:8","1 Kings 8:31"],"refs":[{"printed":"Exodus 22:8","osis":["Exod.22.8"]},{"printed":"1 Kings 8:31","osis":["1Kgs.8.31"]}],"note":null}],"items":[]},{"question":"","answer":"All Churches ioyne with vs in this assertion, and some testifie the same in their publique wrightings.","segments":[{"text":"All Churches ioyne with vs in this assertion, and some testifie the same in their publique wrightings.","proofs":[],"refs":[],"note":"Confes. Helv. i. ar. 16. & 1. c. 30. Gal. ar. 40. Basil. ar. 11. §. 1. Aug. ar. 16."}],"items":[]}]},{"question":"","answer":"The errors, and aduersaries vnto this truth.","segments":[{"text":"The errors, and aduersaries vnto this truth.","proofs":[],"refs":[],"note":null}],"items":[{"question":"","answer":"Many bee the aduersaries one way, or other crossing this truth. For","segments":[{"text":"Many bee the aduersaries one way, or other crossing this truth. For","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"1. Some condemne all swearing, as did the Esseis, who deeme all swearing as bad as forswearing; and doe the Anabaptistes, which will not sweare, albeit thereby both the glorie of God may bee much promoted, and the Church of Christ▪ or Common-weale, furthered.","segments":[{"text":"1. Some condemne all swearing, as did the Esseis, who deeme all swearing as bad as forswearing;","proofs":[],"refs":[],"note":"Fard. of fashions 2. part."},{"text":"and doe the Anabaptistes, which will not sweare, albeit thereby both the glorie of God may bee much promoted, and the Church of Christ▪ or Common-weale, furthered.","proofs":[],"refs":[],"note":"Confes. Basil. ar. 11. §. 1."}],"items":[]},{"question":"","answer":"2. Others condemne some kind of Oathes, and will not sweare, though vrged by the magistrate, but when themselues thinke good. So the Papistes, no man (say they) ought to take an Oath to accuse a Catholicke (a Papist) for his religion; & such as by Oathes accuse Catholickes (that is Papists) are damned.","segments":[{"text":"2. Others condemne some kind of Oathes, and will not sweare, though vrged by the magistrate, but when themselues thinke good. So the Papistes, no man (say they) ought to take an Oath to accuse a Catholicke (a Papist) for his religion;","proofs":[],"refs":[],"note":"Test. Rhe. an. Act. 23.12."},{"text":"& such as by Oathes accuse Catholickes (that is Papists) are damned.","proofs":[],"refs":[],"note":"Ibid."}],"items":[]},{"question":"","answer":"So the Puritans, oftentimes either will take none oath at all when it is ministred vnto them by authoritie, if it may turne to the molestation of their Brethren, or if they sweare (finding their testimonie will bee hurtfull to their cause) they wil not deliuer their mindes after they be sworne.","segments":[{"text":"So the Puritans, oftentimes either will take none oath at all when it is ministred vnto them by authoritie, if it may turne to the molestation of their Brethren,","proofs":[],"refs":[],"note":"Hooker of eccles. pol. praef."},{"text":"or if they sweare (finding their testimonie will bee hurtfull to their cause) they wil not deliuer their mindes after they be sworne.","proofs":[],"refs":[],"note":"D. Sutcliff. ans. to Iob. Throck. p. 46. b."}],"items":[]},{"question":"","answer":"3. Others, hauing taken the Oath doe fowlie abuse the same, as the Knights of the post, like the Turkish Seiti, & Chagi, who for a Ducket will take a thousand false Oathes afore the magistrate; as also the Iesuits, who in swearing (which is little better then forswearing) doe vti scientia, that is cunning, and equiuocations; as also doe they, who conscionablie, and religiouslie keepe not their faith, such are the forenamed Papistes. For (say they) An Oath taken for the furtherance of false religion (as they take the profession of all Protestantes to be) bindeth not. Againe, Faith is not to bee kept with Haeritickes. Which assertion little differeth from the opinion of some Puritanes, who teach▪ that promise (or Faith) is not to be kept, when (as perhaps by the not erecting of Presbyteries in euerie parish) Gods honor, and preaching of his word, is hindered.","segments":[{"text":"3. Others, hauing taken the Oath doe fowlie abuse the same, as the Knights of the post, like the Turkish Seiti, & Chagi,","proofs":[],"refs":[],"note":"Pol. of the Turk. emp. c. 24. p. 74."},{"text":"who for a Ducket will take a thousand false Oathes afore the magistrate; as also the Iesuits, who in swearing (which is little better then forswearing) doe vti scientia, that is cunning, and equiuocations;","proofs":[],"refs":[],"note":"Quodlib. p. 34.68. Garnets arraign."},{"text":"as also doe they, who conscionablie, and religiouslie keepe not their faith, such are the forenamed Papistes. For (say they) An Oath taken for the furtherance of false religion (as they take the profession of all Protestantes to be)","proofs":[],"refs":[],"note":"Test. Rhem. an. Act. 20.1•."},{"text":"bindeth not.","proofs":[],"refs":[],"note":"Iuram•• 〈◊〉 propter falsam religionē praestitum non obligat Bap. •ickler. de iure magist▪ p. 11."},{"text":"Againe, Faith is not to bee kept with Haeritickes.","proofs":[],"refs":[],"note":"Concil▪ Consta."},{"text":"Which assertion little differeth from the opinion of some Puritanes, who teach▪ that promise (or Faith) is not to be kept, when (as perhaps by the not erecting of Presbyteries in euerie parish) Gods honor, and preaching of his word, is hindered.","proofs":[],"refs":[],"note":"Geneva an. Matth. •.12. One of them hath deliuered that if the Prince doe hinder the building of the Church, the people may by force of armes▪ resist him. Ans. to the▪ Abstract. p. 94."}],"items":[]},{"question":"","answer":"Subiects be discharged from their Oath of allegeance, and may gather forces against their leige Soueraigne, if hee eterprise any thing to the hurt of his Realme, or of (the Romish) religion, was a determination of the Sorbonistes in a certaine conventicle of theirs at Paris. And that magistrates, by their Subiects, may be brought vnder the obedience of Lawes, was a conclusion of certaine Scottish ministers in a priuate Conventicle of Edinburgh.","segments":[{"text":"Subiects be discharged from their Oath of allegeance, and may gather forces against their leige Soueraigne, if hee eterprise any thing to the hurt of his Realme, or of (the Romish) religion, was a determination of the Sorbonistes in a certaine conventicle of theirs at Paris.","proofs":[],"refs":[],"note":"Mercur. Gallobelg. l. 2. p. 86."},{"text":"And that magistrates, by their Subiects, may be brought vnder the obedience of Lawes, was a conclusion of certaine Scottish ministers in a priuate Conventicle of Edinburgh.","proofs":[],"refs":[],"note":"Bucchan. rerum Scotic. l. 17. p. 202. b."}],"items":[]},{"question":"","answer":"Seditiosi non sunt qui resistunt principibus, politicum, aut ecclesiasticū statū perturbantibus. Nā qui resistit Principi seditioso, seditiosus non est, sed seditionem tollit, saith a Frenchman: yea (saith an Englishman, whose workes by T.C. are highly approoued, and commended, Hunc tollant uel pacifice, vel cum bello, qui ea potestate donati sunt, vt regni Ephori, vel omnium ordinum conuentus publicus: Subiects may not respect their oathes made vnto such Princes, which trouble the state of the Church, or Common-weale.","segments":[{"text":"Seditiosi non sunt qui resistunt principibus, politicum, aut ecclesiasticū statū perturbantibus. Nā qui resistit Principi seditioso, seditiosus non est, sed seditionem tollit, saith a Frenchman:","proofs":[],"refs":[],"note":"Euseb. Philadelph. diall. 2. p. 57."},{"text":"yea (saith an Englishman, whose workes by T.C. are highly approoued, and commended, Hunc tollant uel pacifice, vel cum bello, qui ea potestate donati sunt, vt regni Ephori, vel omnium ordinum conuentus publicus:","proofs":[],"refs":[],"note":"Dud. Fen. S. Theol. l. 5. c. 13."},{"text":"Subiects may not respect their oathes made vnto such Princes, which trouble the state of the Church, or Common-weale.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"Finally, whatsoeuer Princes be (good, or bad) if they bee Women (say some), oathes of allegeance vnto them, are not to be kept. Their words be these.","segments":[{"text":"Finally, whatsoeuer Princes be (good, or bad) if they bee Women (say some), oathes of allegeance vnto them, are not to be kept. Their words be these.","proofs":[],"refs":[],"note":null}],"items":[]},{"question":"","answer":"First, (aswell the States of the kingdome, as the common people) they ought to remooue from honour, and authoritie, that monster in nature: so call I woman in the habit of man, yea a woman against nature raigning aboue man. Secondly, if any presume to defend that impietie, they ought not to feare, first to prononce, & then after to execute against thē (that is to say against women gouernours) the sentence of death. If any man be afraid to violate the oath of obedience, which they haue made to such monsters, let them be most assuredly perswaded, that as the beginning of their oathes, proceeding from ignorance, was sinne: so is the obstinate purpose to keepe the same, nothing but plaine rebellion against God.","segments":[{"text":"First, (aswell the States of the kingdome, as the common people) they ought to remooue from honour, and authoritie, that monster in nature: so call I woman in the habit of man, yea a woman against nature raigning aboue man. Secondly, if any presume to defend that impietie, they ought not to feare, first to prononce, & then after to execute against thē (that is to say against women gouernours) the sentence of death. If any man be afraid to violate the oath of obedience, which they haue made to such monsters, let them be most assuredly perswaded, that as the beginning of their oathes, proceeding from ignorance, was sinne: so is the obstinate purpose to keepe the same, nothing but plaine rebellion against God.","proofs":[],"refs":[],"note":"Against the regim. of women 2. blas. p. 53. b."}],"items":[]},{"question":"","answer":"Last of all, whereas euery minister of the word, and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters, certaine Gentlemen of the Puritane faction, write thus vnto the Bishops of the Church of England, and printed the same, viz. The Canon law is vtterly void within the realme; and therfore your Oath of Canonicall obedience is of no force, and all your Canonicall admonitions not worth a rush.","segments":[{"text":"Last of all, whereas euery minister of the word, and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters, certaine Gentlemen of the Puritane faction, write thus vnto the Bishops of the Church of England, and printed the same, viz. The Canon law is vtterly void within the realme; and therfore your Oath of Canonicall obedience is of no force, and all your Canonicall admonitions not worth a rush.","proofs":[],"refs":[],"note":"The Gentlemens demāds vnto the Bishops (printed an. 1605.) p. 46."}],"items":[]},{"question":"","answer":"D. Hilar. contra Constantium August. Non recipit mendacium veritas, nec patitur religio impietatem. The truth admits no lie; neither can religion abide impietie. 1. Tim. 1. v. 17. Vnto the king everlasting, immortall, inuisible, vnto God onely wise (be) honour, (and) glory for euer, and euer, Amen.","segments":[{"text":"D. Hilar. contra Constantium August. Non recipit mendacium veritas, nec patitur religio impietatem. The truth admits no lie; neither can religion abide impietie. 1. Tim. 1. v. 17. Vnto the king everlasting, immortall, inuisible, vnto God onely wise (be) honour, (and) glory for euer, and euer, Amen.","proofs":[],"refs":[],"note":null}],"items":[]}]}]}],"text":null}],"text":null},{"version":"0.1.71","id":"perkins1595","kind":"commentary","title":"An Exposition of the Symbole or Creed of the Apostles","short":null,"aliases":["An Exposition of the Creed","Perkins on the Creed"],"authors":["William Perkins"],"tradition":["anglican","reformed"],"language":"en","translation":null,"dates":{"written":null,"first_published":1595,"adopted":[]},"year":1595,"edition":"John Legatt’s first printing, Cambridge, 1595 (Huntington Library’s copy)","source":"https://archive.org/details/bim_early-english-books-1475-1640_an-exposition-of-the-sym_perkins-william_1595","image":{"url":"/downloads/v1/images/perkins1595.jpg","width":200,"height":250,"alt":"William Perkins, head and shoulders with a ruff, an oil painting","credit":"British School, 1602 (Dulwich Picture Gallery)","source":"https://commons.wikimedia.org/wiki/File:British_-_William_Perkins_-_Google_Art_Project.jpg","license":"public-domain"},"modernized":null,"exposition":null,"on":"apostles","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Exposition of the Symbole or Creed of the Apostles, according to the tenour of the Scriptures, and the consent of Orthodoxe Fathers of the Church. By William Perkins","edition":"John Legatt’s first printing, Cambridge, 1595 (Huntington Library’s copy)","published":1595,"place":"Cambridge","catalog":["STC 19703","ESTC S120654"],"original":"https://archive.org/details/bim_early-english-books-1475-1640_an-exposition-of-the-sym_perkins-william_1595","pdf":"https://assets.symbolics.dev/b1428cee027032f2928416e2787061c66de75eb37c555ba12d7a4d8b5533d830/bim_early-english-books-1475-1640_an-exposition-of-the-sym_perkins-william_1595.pdf","sha256":"b1428cee027032f2928416e2787061c66de75eb37c555ba12d7a4d8b5533d830","pdf_source":"https://archive.org/download/bim_early-english-books-1475-1640_an-exposition-of-the-sym_perkins-william_1595/bim_early-english-books-1475-1640_an-exposition-of-the-sym_perkins-william_1595.pdf"},"transcription":{"from":"eebo-tcp:A09411","checked":[{"against":"https://archive.org/details/bim_early-english-books-1475-1640_an-exposition-of-the-sym_perkins-william_1595","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading (the dedication’s, the contents’, the resolution’s, the exposition’s, “God, the Father Almightie.”, the errata’s); the first page of the exposition and the page where Perkins takes up each clause (pp. 1, 5, 25, 118, 148, 172, 304, 333, 371, 397, 420, 515, 521, 532) and its last (543–544); the dedication’s first and last pages; twenty pages drawn at random (pp. 93, 97, 140, 177, 188, 204, 233, 234, 261, 274, 322, 372, 394, 411, 428, 467, 476, 486, 493, 520) and pp. 3, 6 and 117, word by word; and the TCP’s I and J against the printing’s"}]},"license":"public-domain","notes":"William Perkins (1558–1602), fellow of Christ’s College and lecturer at Great St Andrew’s, Cambridge, catechised on the Creed in Cambridge (Edward Russell, Earl of Bedford, to whom he dedicates it, “vouchsafed when you were in Cambridge to be an hearer thereof”) and presents it as “an Exposition of an other part of the Catechisme”. He expounds the Creed article by article, each part’s doctrine, then its comforts and duties, as his “Resolution of the Creede” divides it. Each entry is the exposition of one of `apostles`’s twelve clauses, from the paragraph where Perkins takes up its words (“Now followeth … in these words, *Conceiued by the holy Ghost, borne of the Virgin Marie*”); its `text` is Markdown, its margin notes footnotes. The printing has no headings in the exposition but “God, the Father Almightie.” (a heading in entry 1); an entry is titled by its clause. Entry 1 begins with Perkins’s treatise of faith, his exposition of “I beleeue”, and goes on through God, the Trinity, the Father, his omnipotence, the creation, providence and the fall; entry 2 begins with the covenant of grace, whose “foundation” is Christ, and goes on with his four titles; entry 4 has the whole of the humiliation, its general part (“the estate of Christ after his birth”) and the passion, crucifixion, sacrifice, burial and descent into hell; entry 6 the ascension and the sitting at the right hand; entry 9 the Church, with predestination, the mystical union and the communion of saints. The book’s opening (the text, “I beleeue in God, &c.”, and what the Creed is, its name and its use), the general uses after the last clause, the dedication, the table of contents, the “Resolution of the Creede” (a folded table) and the two lists of errata are `prose/`; the title page is left out. The text is as printed, not as its errata amend it. Imported from EEBO-TCP A09411 by `scripts/import-tcp.mjs` (`--kind commentary --on apostles --sermons`), from a copy of the TEI divided at those places, keeping its spelling and its marks for what it couldn’t read (•, ▪, 〈◊〉, and 〈 in non-Latin alphabet 〉 for Greek and Hebrew), but where the scan was read. `EMENDATIONS.md` gives the conventions and every correction. The PDF is EEBO’s film as archive.org has it, a page an image; the printing’s page numbers skip 35–36 and are misprinted or repeated in a dozen places, as the TCP gives them."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":12,"url":"/api/v1/documents/perkins1595","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"an-exposition-of-the","title":"AN EXPOSITION OF THE CREEDE","text":"I beleeue in God, &c.\n\nNO man iustly can be offended at this, that I begin to treate of the doctrine of faith without a text; though some be of minde, that in Catechising the minister is to proceed as in the ordinarie course of preaching, only by handling a set portion of scripture: & therfore that the handling of the Creed being no scripture, is not convenient. Indeed I graunt, that other course to be commendable: yet I doubt not, but in Catechising the minister hath his libertie to follow or not to follow a certaine text of scripture, as we doe in the usuall course of preaching. My reason is taken from the practise of the Primitive Church; whose Catechisme (as the authour of the Epistle to the Hebrewes sheweth) was contained in sixe principles or grounds of religion, which were not taken out of any set text in the olde Testament: but rather was a forme of teaching gathered out of the most cleare places thereof. Hence I reason thus:[^1] That which in this point was the use and maner of the Primitiue Church, is lawfull to be used of vs now: but in the Primitive Church it was the maner to Catechize without handling any set text of scripture: and therefore the ministers of the Gospell at this time may with like libertie doe the same: so be it they doe confirme the doctrine which they teach with places of scripture afterwarde.\n\nNow to come to the Creed, let vs begin with the name or title thereof. That which in English we call the Apostles Creed, in other tongues is called *Symbolum,* that is, a *shot* or a *badge.* It is called a *shot,* because as in a feast or banket euery man payeth his part: which being all gathered, the whole (which we call the *shot*) amounteth: and so out of the seuerall writings of the Apostles ariseth this Creed or briefe cōfession of faith. It is a *badge,* because as a soldier in the field by his badge & livery is knowen of what band he is, & to what captain he doth belong: euē so by this beleefe a Christiā mā may be distinguished & known frō all Iewes, Turkes, Atheists, & all false professors: & for this cause it is called a *badge.*\n\nAgaine it is called the Creed of the Apostles, not because they were the penners of it, conferring to it besides the matter[^2] the very stile & frame of words, as we haue them now set downe. Reason. I. there are in this Creed certaine words and phrases which are not to be found in the writings of the Apostles, and namely these: *He descended into hell*; the *Catholike Church.* The latter wherof no doubt[^3] first began to be in use, when after the Apostles daies the Church was dispersed into all quarters of the earth. II. Secondly if both matter and wordes had bene from the Apostles, why is not the Creed Canonicall scripture, as well as any other of their writings? III. The Apostles had a summarie collection of the points of Christian religion which they taught, and also deliuered to others to teach by; consisting of two heades, *faith* and *love*: as may appeare by Pauls exhortation to Timothie,[^4] wishing him *to keepe the patterne of holesome words: which he had heard of him in faith and love, which is in Christ Iesus.* Now the Creede consists not of two heads but of one, namely of faith only and not of loue also. Wherefore I rather thinke, that it is called the Apostles Creede because it doth summarily conteine the chiefe and principall pointes of religion, handled and propounded in the doctrine of the Apostles: and because the pointes of the Creed are conformable and agreeable to their doctrine and writings.\n\nAnd thus much of the Title. Now let vs heare what the Creed is? It is a summe of things to be beleeued concerning God and concerning the Church, gathered foorth of the scriptures. For the opening of this description. First I say, it is, a summe of things to be beleeued, or an abridgement. It hath bene the practise of teachers both in the new and old Testament to abridge and contract summarily the religion of their time. This the Prophets used. For when they had made their Sermons to the people they did abridge them and penned them briefly: setting them in some open place, that all the people might reade the same. So the Lorde bad Habakuk *to write the vision which he saw, and to make it plaine upon tables, that he may runne that readeth it.*[^5] And in the new Testament the Apostles did abridge those doctrines, which otherwise they did handle at large, as may appeare in the place of Timothy afore named.[^6] Now the reason why both in the old & new Testament the doctrine of religion was abridged, is that the understanding of the simple, as also their memory might be hereby helped, & they better inabled to iudge of the truth, & to discerne the same frō falshood. And for this end the Apostles Creed being a summary collectiō of things to be beleeued, was gathered briefly out of the word of god[^7] for the helping of memory & understanding of men. I adde that this Creede is concerning God and the church. For in these two points consisteth the whole summe therof. Lastly, I say, that it is gathered forth of the scripture, to make a difference betweene it & other writings, and to shew the authoritie of it.\n\nThere be two kind of writings in which the doctrine of the church is handled, & they are either *divine* or *Ecclesiasticall.* Diuine, are the bookes of the old & new Testament penned either by Prophets or Apostles. And these are not only the pure word of God, but also the scripture of god, because not only the matter of them, but the whole disposition thereof with the stile & the phrase was set down by the immediate inspiration of the Holy Ghost. And the authoritie of these bookes is diuine, that is, absolute and soveraigne, & they are of sufficiēt credit in and by thēselves needing not the testimony of any creature, not subiect to the cēsure either of mē or angels, binding the cōsciēces of all mē at all times, & being the only foūdatiō of faith, & the rule & canō of all truth.\n\n*Ecclesiasticall* writings are all other ordinary writings of the church consenting with scriptures. These may be called the word or truth of God, so far forth as their matter or substance is consenting with the written worde of God: but they cannot be called the scripture of God because the stile and phrase of them was set downe according to the pleasure of man. And therfore they are in such sort the word of god, as that also they are the word of men. And their authoritie in defining of trueth & falshood in matters of religion is not soveraigne, but subordinate to the former: and it doth not stand in the authority & pleasures of men & councels, but in the consent which they haue with the scriptures.\n\nEcclesiasticall writings are either generall, particular, or proper. Generall, are the Creedes and confessions of the Church dispersed over the whole world, and among the rest the Creed of the Apostles, made either by the Apostles themselues, or by their hearers & disciples, apostolical men, delivered to the Church, & conveyed from hand to hand to our times. Particular writings are the confessions of particular Churches. Proper writings, are the books & confessions of private men. Now betweene these we must make difference. For the Generall Creede of the Apostles, (other universall Creeds in this case not excepted) though it be of lesse authoritie then Scripture; yet hath it more authoritie then the particular and priuate writings of Churches and men. For it hath bene received and approved by universall consent of the Catholike Church in all ages, and so were neuer these: in it the meaning and doctrine can not be changed by the authoritie of the whole Catholicke Church: and if either the order of the doctrine or the wordes whereby it is expressed, should upon some occasion be changed, a particular Church of any cuntry can not doe it, without Catholike consent of the whole Church: yet particular writings & cōfessions made by some speciall Churches may be altered in the words & in the points of doctrine by the same Churches without offence to the Catholicke Church. Lastly it is receiued as a rule of faith amōg all churches to try doctrines & interpretations of scriptures by, not because it is a rule of it selfe, for that the scripture is alone; but because it boroweth his authority from scripture with which it agreeth. And this honour no other writings of men can haue.\n\nHere some may demaund the number of Creeds. *Answ.* I say but one Creede, as there is but one faith: and if it be alledged that we have many Creedes, as besides this of the Apostles, the Nicene Creede, and Athanasius Creede, &c. I answer, the severall Creedes and confessions of Churches containe not seuerall faithes and religions, but one and the same; and this called the Apostles Creed is most ancient, & principall: all the rest are not new Creedes in substance, but in some points penned more largely for the exposition of it, that men might better avoid the heresies of their times.\n\nFutther, it may be demaunded, in what forme this Creed was penned? *Answ.* In the forme of an answer to a question. The reason is this. In the Primitiue Church, when any man was turned from Gentilisme to the faith of Christ, and was to be baptised, this[^8] question was asked him, What beleeuest thou? then he answered according to the forme of the Creede, *I beleeve in God, &c.* And this manner of questioning was used euen from the time of the Apostles. When the Eunuch was converted, by Philip, he said, What doth let me to be baptised? Philip said, *If thou doest beleeve with all thine heart, thou maiest.* Then he answered,[^9] *I beleeve that Iesus Christ is the sonne of God.* By this it appeares, that although all men, for the most part, amongst vs can say this Creede, yet not one of a thousand can tell the ancient and first use of it: for commonly at this day of the simpler sort it is said for a prayer, being indeede no prayer: and when it is used so, men make it no better then a charme.\n\n[^1]: Heb. 6.1, 2, 3.\n[^2]: Ruffin. in expos. Symb. & Hierony. ad Pam.\n[^3]: Pacianus epist. 1. ad Sympro.\n[^4]: 2. Tim. 1.13.\n[^5]: Hab. 2.2.\n[^6]: 2. Tim. 1.13.\n[^7]: Aug. serm. 119. de temp. Cassian. li. 6. de Incarnat. domini.\n[^8]: Cyril. Catec. 1. Mystag. Tertull. de resurrect. Origē. bō. 5. in Nū.\n[^9]: Act. 8.38."},{"name":"faultes-of-the-cotations","title":"Faultes of the Cotations in the margine are thus to be mended","text":"*Pag.* 6. *Tit.* 1.1. *p.* 7. *Act.* 19.15. *p.* 13. *Rev.* 21. *p.* 20. *Ephes.* 4.6. *Ibid. Ioh.* 17.3. *p.* 21. *Marc.* 9.24. *p.* 38. *Isai.* 52. *p.* 44. 1. *Pet.* 5.6. *p.* 47. 2. *Cor.* 9. *p.* 67. *Isai.* 45.12, 13. *p.* 70. 1. *Pet.* 2.11. *p.* 71. 1. *Ioh.* 3.3. *p.* 77. *Matt.* 25. *p.* 87. 1. *Cor.* 10. *p.* 105. *Rom.* 5.12. *p.* 118. *Gal.* 3.22. *p.* 121. *Malac.* 3.1. *Ibid. Act.* 10.43. *p.* 122. *Hebr.* 7.25. *p.* 126. *Mat.* 15.24. *p.* 128. *Luk.* 2.10, 11. *p.* 129. *Dan.* 9.25. *p.* 130. 2. *Cor.* 2.16. *p.* 131. *Act.* 2.17. *Ibid. Psal.* 133.2. *p.* 132. *Heb.* 5.12. *p.* 133. *Psal.* 4.5. *p.* 137. *Phil.* 2.6. *Ibid. Psalm.* 102.25. *ibid.* & *Ioh.* 8.58. *p.* 138. *Joh.* 5.17. *p.* 148. *lin. ult. Rom.* 1.3. *p.* 156. *Heb.* 2.17. *Ibid. Matth.* 1.20. *p.* 169. *Marc.* 3.35. *p.* 174. *Rev.* 15.3. *p.* 177. & *Joh.* 15.13. *p.* 192. *Luk.* 23. *p.* 196. *Mat.* 26.51. *p.* 203. *Mat.* 21.13. *p.* 205. *Mar.* 14.58. *ibid. Ioh.* 2.19. *p.* 207. *Matth.* 26.25. *p.* 212. *Mark.* 5.41. *p.* 215. *Luk.* 23. *p.* 219. 2. *Tim.* 2. *p.* 221. *Matth.* 27.19. *p.* 230. *Lev.* 24.14. *p.* 237. *Gal.* 5.24. *p.* 238. 1. *Tim.* 1.15. *p.* 240. *Mark.* 15.24. *p.* 314. 2. *Cor.* 5.16. *p.* 324. *Act.* 1.12. *p.* 364. *Isai.* 30.21. *p.* 371. 2. *Sam.* 23.15, 16. *p.* 378. 2. *Pet.* 3.11. *p.* 386. *Psal.* 139. *p.* 390. *Eccles.* 8..11. *p.* 395. *Luc.* 21.28. *p.* 422. *Galat.* 3.16. *p.* 458. *Rom.* 6.23. *p.* 522. 1. *Cor.* 15. *p.* 526. *Iob.* 19.27."},{"name":"favltes-to-be-amended","title":"FAVLTES TO BE AMENDED in the wordes","text":"| *Pag.* | *Line.* | *Blot out.* | *Put in.* |\n| --- | --- | --- | --- |\n| 8 | 25 | studies | studie |\n| 9 | 32 | into | in |\n| 13 | 24 | couse | course |\n| 13 | 37 | after | about that time |\n| 15 | 2 | faint | faine |\n| 15 | 36 | no nature | in nature |\n| 16 | 36 | God both | God, & do him seruice both |\n| 24 | 15 | First |   |\n| 26 | 14 | and we | wee |\n| 29 | 32 | Mistery | Mysterie |\n| 37 | 19 | which cut | which are cut |\n| 55 | 27 | *bonum &* | *bonum est* |\n| 66 | 34 | S. Paul | S. Peter. |\n| 75 | 1 | is the | is knowen the |\n| 84 | 35 | at time | at some time |\n| 95 | 21 | as by | as |\n| 103 | 20 | haue upon | haue mercie upon. |\n| 104 | 2 | that is bound | that is, bound |\n| 135 | 28 | that |   |\n| 140 | 26 | doubtings | doubting. |\n| 148 | vlt· | most highest | most high |\n| 161 | 30 | Mictell. | Missell, or Misselto. |\n| 166 | 15 | ye | he |\n| 171 | 25 | comes | come |\n| 172 | 7 | he man | he is man |\n| 175 | 23 | agreeth | argueth |\n| 178 | 12 | or | are |\n| 206 | 5 | many things: I. |   |\n| 263 | 25 | 〈 in non-Latin alphabet 〉 ▪ | 〈 in non-Latin alphabet 〉 |\n| 279 | 26 | hath | haue |\n| 279 | 1 | second | eleuenth |\n| 290 | 22 | as | then |\n| 308 | 31 | him | his |\n| 407 | 14 | ungerenerate | unregenerate |"},{"name":"the-contents-of-the","title":"The Contents of the booke","text":"- The Creede. pag. 1.\n\n- Faith. 3.\n\n- God. 19\n\n- The three persons. 25\n\n- The Father. 31\n\n- Gods omnipotencie. 43\n\n- The Creation. 52. & 58\n\n- Gods counsell. 54\n\n- The creation of heauen. 68\n\n- The creation of Angels. 73\n\n- The creation of man. 81\n\n- Gods prouidence. 91\n\n- Adams fall. 106\n\n- The couenant of grace. 118\n\n- The title Iesus. 122\n\n- The title Christ. 129\n\n- The title Sonne. 136\n\n- The title Lord. 145\n\n- The Incarnation of Christ. 148\n\n- Christs humiliation. 174\n\n- Christes passion. 176\n\n- Christes arraignment. 182\n\n- Christes execution. 226\n\n- Christes Sacrifice. 260\n\n- Christes triumph. 270\n\n- Christes buriall. 287\n\n- The descension of Christ. 297\n\n- Christs exaltation. 305\n\n- Christes Resurrection. 307\n\n- Christes ascension. 333\n\n- Christs sitting at the right hand, &c. 351, 363\n\n- Christes intercession. 355\n\n- Christes kingdome. 367\n\n- The last judgement. 372\n\n- Of the holy Ghost. 397\n\n- The Church. 420\n\n- Predestination. 423\n\n- The mysticall vnion. 477\n\n- The communion of Saints. 506\n\n- The forgiuenesse of sinnes. 516\n\n- The resurrection of the bodie. 521\n\n- Life euerlasting. 532"},{"name":"the-generall-vses-of-the-creede","title":"The generall vses of the Creede","text":"Hitherto by Gods goodnesse I haue shewed the meaning of the Creede: now to drawe to a conclusion, the generall vses which are to be made of it follow. And first of all we learne by it, that the Church of Rome hath no cause to condemne us for heretikes: for we doe truly hold and beleeue the whole Apostolicall Symbole or Creed, which is an epitome of the scriptures and the verie keie of faith. It will be said, that we denie the Popes supremacie, iustification by workes, purgatorie, the sacrifice of the Masse for the sinnes of the quicke and the dead, the invocation and intercession of saintes, &c. which are the greatest pointes of religion. It is true indeed, we denie and renounce them as doctrines of deuils: perswading our selues that if they indeed had beene Apostolicall, and the verie grounds and pillars of religion, as they are now auouched to be; they should in no wise haue bin left forth of the Creed. For it is an ouersight in making a confession of faith, to omit the principall points and rules of faith. It will be further saide, that in the Creed we beleeue the Church, & so consequētly are to beleeue all these former points which are taught and avouched by the Church: but this defence is foolish. For it takes this for graunted, that the Church of Rome is the Church here ment which we denie, unlesse they can proue a particular Church to be vniversall or Catholicke. Nay, I adde further, that the principall grounds of popish faith, for which they contend with us as for life and death, are not mentioned in any other Creedes which were made by the Churches & councels for many hundred yeres after Christ.\n\nSecondly the Creed serues as a storehouse of remedies against all troubles & temptations whatsoeuer. I. If a man be grieued for the losse of earthly riches, let him consider that he beleeues God to be *his Creatour,* who will therfore guide and preserue his owne workemanship, & by his prouidēce minister all things needfull unto it. And that he hath not lost the principall blessing of all, in that he hath God to be his father, Christ to be his redeemer, & the H. ghost to be his comforter: and that, considering he lookes for life eternall, he is not to be ouermuch carefull for this life: & that Christ being *our Lord* will not forsake us being the seruāts in his own house, but will prouide things needfull for us. II. If any man be grieued in respect of outward disgrace and contempt, let him remember that he beleeues in *Christ crucified,* and that therefore hee is to reioyce in contempt for righteousnesse sake. III. They which are troubled for the decease of friends are to comfort themselues in the cōmunion of saints, and that they haue God the father & Christ and the holy ghost for their friends. IIII. Against bodily captivitie, let men consider that they beleeue in Christ their Lord whose seruice is perfect libertie. V. Against the feare of bodily diseases, we must remember the resurrection of the bodie in which all diseases and infirmities shalbe abolished. VI. If a man feare the death of the body, let him consider that hee beleeues in Christ which died vpon the crosse, who by death hath vanquished death. VII. The feare of persecution is restrained, if we call to remembrance that God is a *Father almightie,* not onely able but also willing to represse the power of the adversarie, so farre forth as shall be for the good of his children. VIII. Terrours arising of the consideration of the last iudgement are delayed by remembrance of this, that Christ shall be our iudge who is our redeemer. IX. Feare of damnation is remedied by cōsideration that Christ died to make satisfaction for us, and now sits at the right hand of his father to make intercession for us: & by the resurrection of the body to life euerlasting. X. Terrours of conscience for sinne are repressed, if we consider that God is *a Father,* and therefore much in sparing, & that it is a prerogative of the Church to haue *remission of sinnes.*\n\nTrin-uni Deo gloria."},{"name":"the-resolvtion-of-the","title":"THE RESOLVTION OF THE CREEDE","text":"〈◊〉: One, of the Actions of faith, which are *To beleeve in God:* which hath three partes: I. To beleeue God as hee hath reuealed himselfe in his worde. II. To acknowledge him in particular to be my God. III. To put my confidence in him. *To beleeve* a thing: and this action hath two partes: I. To acknowledge the thing. II. To apply the thing to my selfe; as to beleeue the Church is to acknowledge the Church, & that I am a member of it. The second the Object, which is God, distinguished into 3. person. I. The first is described by his I. Name, *Father.* II. Attribute, *Almightie.* III. Worke, *Creatour of heaven and earth.* II. The second is described by his I. Titles, which are foure. I. *Iesus.* II. *Christ.* III. *His Sonne.* IIII. *Our Lord.* II. Incarnation, & it hath 2. parts: *The conception,* where cōsider the partes The personn all vnion. The sanctification of that masse or lumpe wherof the body of Christ was framed. The cause efficient, *the H.ghost. The byrth,* where is mētioned the mother of Christ, described by her Name; *Mary.* Qualitie; *a virgine.* III. Estate afterward of Humiliation set downe Generally in these wordes, *Suffered vnder, &c.* where is noted the time of his suffering when *P. Pilat* was president of Iurie. By partes, which are 4. I. *His crucifying.* II. *His death.* III. *His buriall.* IIII. *His descending into hell.* Exaltation hauing 3. parts. I. *His resurrection.* II. *His ascension.* III. *His sitting at his fathers right hand*: & it is set forth by the Place, *Heaven.* The effect, *his cōming to iudgement.* III. The third person described by his name, *Holy Ghost,* infolding his office. The Church, described by his Qualities, *Holy. Catholicke.* Prerogatiues which are 4. I. *Communion of saintes.* II. *Forgivenesse of sinnes.* III. *Resurection of the body.* IV. *Life everlasting.*"},{"name":"to-the-right-honourable","title":"TO THE RIGHT honourable, Edward Lord Russell, Earle of Bedford. Grace, and peace, &c","text":"Right Honourable, excellent is the saying of Paul to Titus, *To the pure all things are pure:*[^1] *but to the impure and vnbeleeuing is nothing pure, but euen their mindes and consciences are defiled.* In which wordes he determines three questions. The first, whether things ordained and made by God may become vncleane or no? his answeare is, that they may: & his meaning must be conceiued with a distinction. *By nature,* things ordained of God are not vncleane: for Moses in Genesis saith, that God sawe all things which he had made, & they were very good: yet they may become vnclean either *by law,* or *by the fault* of men. *By law,* as when God forbids vs the things which in themselues are good; without whose commaundement, they are as pure as things not forbidden. Thus for the time of the old Testament God forbad the Iewes the vse of certain creatures; not because they were indeed worse then the rest, but because it was his pleasure vpon speciall cause to restraine them, that hee might put a difference betweene his owne people and the rest of the world, that he might exercise their obedience, and aduertise them of the inward impuritie of minde. Now this *legal impuritie* was abolished at the ascension of Christ. *By the fault of men* things are vncleane when they are abused, and not applied to the ends for which they were ordained. The second question is; to whome things ordained of God are pure? he answeres, *to the pure*: that is, to them whose persons stand iustified & sanctified before God in Christ in whome they beleeue:[^2] who also doe vse Gods blessings in holy manner to his glorie and the good of men. The third question is, who they are to whome all things are vncleane? his answeare is, *to the vncleane*: by whom he vnderstands all such I. whose persons displease God, because they doe not indeede beleeue in Christ: II. who vse not the gifts of God in holy manner, sanctifying them by the word and praier: III. who abuse them to badde endes, as to riot, pride, and oppression of men, &c. Nowe that to such, the vse of all the creatures of God is vncleane, it is manifest: because all their actions are sinnes, in that they are not done of faith: and a mans person must first please God in Christ,[^3] before his action or worke done can please him. Againe they vse the blessings & creatures of God with euill conscience, because so long as they are forth of Christ, they are but vsurpers therof before God. For in the fall of the first Adam we lost the title and interest to all good things: and though God permit the vse of many of them to wicked men; yet is not the former title recouered but in Christ the second Adam, in whom we are aduanced to a better estate then we had by creation.\n\nHence it followes necessarily; that, to omit all other things, Nobilitie though it be a blessing and ordinance of God in it selfe, is but an vncleane thing, if the inioyers thereof be not truly ingrafted into Christ, and made bone of his bone and flesh of his flesh. The blood vnstained before men, is stained blood before God by the fall of Adā, if it be not restored by the blood of Christ the lambe of God. And hence it followes againe, that Nobilitie must not dwell solitarie, but combine her selfe in perpetuall fellowship with heartie loue & syncere obediēce of pure & sound religion; without the which all pleasant pastimes, all sumptuousnes of building, all brauerie in apparell, all glistering in gold, all delicate fare, all delightfull musicke, all reuerence done with cap and knee, all earthly pleasures and delights that heart can wish, are but as a vanishing shadow, or like the mirth that begins in laughing & ends in woe. A happy thing were it, if this consideration might take place in the hearts of all noble men: it would make them honour God that they might be honoured of God with euerlasting honour:[^4] and it would make them kisse the sonne least he be angrie, and they perish in the way.\n\nI speake not this, as though I doubted of your Lordships care in this very point: but mine onely meaning is to put you in minde, that as you haue begun to cleane vnto Christ with full purpose of heart; so you would continue to doe it still, and doe it more: and withall to manifest the same to the whole world, by honouring Christ with your owne honour,[^5] and by resembling him specially in one thing, in that as he grew in stature and yeares,[^6] he also grew in grace and fauour with God and men. And for this very cause (without any consideration of earthly respects) I further present vnto you an Exposition of an other part of the Catechisme, namely the Symbole or Creede of the Apostles: which is indeede the very pith and substance of Christian religion, taught by the Apostles, imbraced by the ancient fathers, sealed by the blood of Martyrs, vsed by[^7] Theodosius the Emperour as a meanes to end the controuersies of his time: and hereupon it hath bin called the[^8] *rule of faith,* the[^9] *kaie of faith.* And furthermore I hope that your Lordship will accept the same in good part; the rather because you vouchsafed when you were in Cambridge to be an hearer thereof when it was taught and deliuered. Thus crauing pardon for my boldnesse, I take my leaue, commending your L. and yours to the protection of the Almightie. Ann. 1595. April 2.\n\n*Your Lordships to command,* William Perkins.\n\n[^1]: Tit. 1.15.\n[^2]: Act. 15.10. 1. Tim. 4.3.\n[^3]: Rom. 14.23.\n[^4]: 1. Sam. 2.22, 26. Psal. 2.12.\n[^5]: Prov. 3.9, 10.\n[^6]: Luk. 2.25.\n[^7]: Socrat. hist. ecc. l. 5. c. 10.\n[^8]: August. de Temp. ser. 119.\n[^9]: Ambr. serm. 38."}],"clauses":[],"entries":[{"number":1,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[1],"items":[],"text":"Before we come to handle the particular pointes of the Creed, it is very requisite that we should make an entrance thereto by describing the nature, properties, and kindes of faith, the confession and ground whereof is set foorth in the Creede. Faith therefore is a gift of God, whereby we giue assent or credence to Gods word. For there is a necessarie relatiō between faith & gods word. The cōmon property of faith is noted by the authour of the Hebrews, when he saith, *Faith is the ground of things hoped for*: and,[^1] *the demonstration of things that are not seene.* For all this may be understoode, not onely of iustifying faith, but also of temporarie faith, and the faith of miracles. Where faith is said to be a ground, the meaning is, that though there are many things promised by God, which men do not presently enioy, but only hope for; because as yet they are not: yet faith doeth after a sort giue subsisting or being vnto them. Secondly it is an euidence or demonstration &c. that is, by beleeuing a mā doth make a thing as it were visible, being otherwise invisible & absēt.\n\nFaith is of two sorts: either common faith, or the faith of the elect: as Paul saith, he is an Apostle according *to the faith of Gods elect*: which also is called *faith without hypocrisie.* The common faith is that,[^2] which both elect and reprobate haue, and it is threefold. I. is *historicall faith,* which is, when a man doth beleeve the outward letter and historie of the word. It hath two partes; knowledge of Gods worde, and an assent to the same knowledge: & it is to be found in the deuill and his angels.[^3] So *S. Iames* saith, *the devils beleeve and tremble.* Some will say, what a faith haue they? *Answ.* Such as thereby they understand both the Law and the Gospell: besides they giue an assent to it to be true: and they do more yet, in that they tremble and feare. And many a man hath not so much. For amongst vs, there is many a one, which hath no knowledge of God at all, more then he hath learned by the common talke of the world: as namely, that there is a God, and that he is mercifull, &c. and yet this man will say, that he beleeueth with all his heart: but without knowledge it can not be that any should truly beleeue, & therfore he deceiveth himselfe. *Quest.* But whence haue the devils historicall faith? were they illuminated by the light of the spirit? *Answ.* No: but when the Gospell was preached, they did acknowledge it, and beleeued it to be true, & that by vertue of the reliques of Gods image, which remained in them since their fall. And therefore this their faith doeth not arise from any speciall illumination by his spirit, but they attaine to it by the light of nature, which was left in them from the beginning.\n\nThe second kind of faith is *Temporary faith:* so called because it lasteth but for a time and season, and commonly not to the end of a mans life. This kind of faith is noted unto us in the parable of the seede, that fell in the stony ground. And there be two differences or kinds of this faith. The first kinde of temporary faith hath in it three degrees. The first is, to know the word of God and particularly the Gospell. The second, to giue an assent unto it. The third, to professe it, but to goe no further: and all this may be done without any loue to the word. This faith hath one degree more then historicall faith. Examples of it we haue in *Simon Magus,* Acts. 8.13. who is said to beleeue, because he held the doctrine of the Apostle to be true▪ and withall he professed it: and in the devils also, who in some sort professed, that Christ was the sonne of the most highest, & yet looked for no saluation by him, Mark. 5.7. Act. 19.14. And this is the common faith that abounds in this land. Men say they beleeue as the prince beleeueth, and if religion chāge, they will change. For by reason of the authoritie of princes lawes, they are made to learne some litle knowledge of the word: they beleeue it to be good, & they professe it: & thus for the space of thirtie or fourtie yeres they will heare the word preached, and receiue the sacraments, and yet be as void of grace as euer they were at the first day: & the reason is, because men doe barely professe it, without either liking or loue of the same. The second kinde of *temporarie faith* hath in it fiue degrees. For by it first a man knows the word. Secondly, he assenteth unto it. III. he professeth it. IIII. he reioyceth inwardly in it. V. he bringeth forth some kind of fruit: and yet for all this hath no more in him, but a faith that will faile in the end; because he wanteth the effectuall applicatiō of the promise of the gospel, & is without all maner of sound conversiō. This faith is like corne in the house top, which groweth for a while, but when heate of sommer cōmeth, it withereth. And this is also set forth vnto vs in the parable of the seede, which fell in a stony ground,[^4] which is hastie in springing up: but because of the stones, which will not suffer it to take deepe roote, it withereth. And this is a very common faith in the Church of God: by which many reioyce in the preaching of the worde, and for a time bring forth some fruits accordingly with shewe of great forwardnesse, yet afterward shake of religion and all. But (some will say) howe can this be a temporary faith, seeing it hath such fruits? *Answ.* Such a kind of faith is temporary, because it is grounded on temporarie causes which are three. I. A desire to get knowledge of some straunge pointes of religion. For many a man doth labour for the fiue former degrees of temporarie faith, onely because he desires to get more knowledge in scripture, then other men haue. The second cause is a desire of praise among men, which is of that force that it will make a man put on a shewe of all the graces, which God bestoweth on all his children, though otherwise he want them: and to go very farre in religion; which appeareth thus. Some can very bitterly weepe for the sinnes of other men, and yet haue neither sorrowe nor griefe for their owne: and the cause hereof is nothing else but pride. For he that sheddes teares for another mans sinnes, should much more weepe for his owne, if he had grace. Yet thus are many men disposed euen of pride and nothing else. Againe, a man for his owne sinnes will pray very slackly and dully, when he prayeth priuately: and yet when he is in the company of others will pray very fervently and earnestly. From whence is this difference? surely often it springeth from the pride of heart and from a desire of praise among men. The third cause of temporarie faith is profit, commodity, the getting of wealth and riches. These make man to receive religion, and if other religion come, they will receiue it aswell as this. But such studies not the gospell, because it is the gospell, but because it brings wealth, peace, and riches with it. And these are the three causes of temporarie faith.\n\nThe third kind of faith is the faith of Miracles: when a man grounding himselfe on some speciall promise or revelation from God, doeth beleeve, that some straunge & extraordinarie thing, which he hath desired or foretold, shall come to passe by the work of God. This must be distinguished from historicall & temporarie faith. For Simon Magus had both these kindes of faith,[^5] but yet wanted this faith of miracles, & therfore would haue bought the same of the Apostles for mony. Yet this faith of miracles may be in hypocrites, as it was in Iudas, & at the last iudgement it shall be found to haue bin in the wicked & reprobate; which shal say to Christ, *Lorde, in thy name we haue prophesied,*[^6] *and cast out deuils, and done many great miracles.*\n\nAnd thus much for the three sorts of common faith: Now we must come to the true faith, which is the faith of the elect. It is thus defined: Faith is a supernaturall gift of God in the mind, apprehending the sauing promise with al the promises that depend on it. First, I say, it is a gift of God, *Phil.* 1.29. to confute the blind opiniō of our people, that think that the faith wherby they are to be saued, is bred & borne with thē. I adde that it is a gift supernaturall; not onely because it is aboue that corrupt nature in which we are borne, but also because it is aboue that pure nature, in which our first parents were created. For in the state of innocencie they wanted this faith, neither had they then any neede of faith in the same God as he is Messias: but this faith is a new grace of God added to regeneration after the fal, & first required in the couenant of grace. And by this, faith differeth from the rest of the gifts of God, as the feare of God, the loue of God, the loue of our brethren, &c. for these were in mans nature before the fall, and after it they are but renewed: but iustifying faith admits no renewing. For the first in grafting of it into the heart, is in the conuersion of a sinner after his fall.\n\nThe place and seat of faith (as I thinke) is the minde of man, not the will: for it stands in a kinde of particular knowledge or perswasion, and there is no perswasion but in the minde. *Paul* saith indeede, that we beleeue with the heart, *Rom.* 10. but by the heart he vnderstands the whole soule without any limitation. Some doe place faith partly in the minde, and partly in the will, because it hath two parts; knowledge, and affiance: but it doth not stand greatly with reason, that one particular and single grace should be seated into diuerse parts of the soule.\n\nThe forme of faith is, to apprehend the promises, *Gal.* 3.14. *that we might receiue the promise of the spirite through faith.* and *Iohn* 1.12. *to receiue Christ,* and *to beleeue,* are put one for another; and to beleeue, is to eate and drinke the bodie and bloud of Christ. To apprehend properly, is an action of the hand, which laies hold of a thing, and puls it to it: and by resemblance it agrees to faith, which is the hand of the soule, receiuing and applying the sauing promise.\n\nThis apprehension of faith, is not performed by any affection of the will, but by a sound and particular perswasion, whereby a man is resolued that the promise of saluation belongs vnto him. Which perswasion is wrought in the mind by the holy Ghost, 1. *Corint.* 2.12. And by this, the promise which is generall is applied particularly to one subiect.\n\nBy this, sauing faith differeth from all other kinds of faith. From historicall; for it wanteth all apprehension, & standeth onely in a generall assent. From temporarie faith, which though it make a man to professe the Gospel and to reioyce in it, yet doth it not throughly applie Christ with his benefits. For it neuer brings with it any thorough touch of conscience or liuely sense of Gods grace in the heart. And the same may be said of the rest.\n\nThe principal and maine obiect of this faith is, the sauing promise, *God so loued the world, that he gaue his onely begotten sonne, that whosoeuer beleeues in him, shall not perish, but haue euerlasting life.* But some will say, Christ is commonly said to be the obiect of faith. *Answ.* In effect it is all one to say the sauing promise, and Christ promised, who is the substance of the couenant. Christ then as he is set forth vnto vs in the word and sacraments, is the obiect of faith. And here certaine questions offer themselues to be skanned.\n\nThe first, What is that particular thing which faith apprehendeth? *Answ.* Faith apprehendeth whole Christ God and man. For his Godhead without his manhoode, and his manhood without his Godhead doth not reconcile vs to God. Yet this which I say must be conceiued with some distinction according to the difference of his two natures. His Godhead is apprehended not in respect of his essence or nature, but in respect of his efficacie manifested in the māhoode: his manhood both in respect of the substance it selfe, and also in respect of the efficacie and benefits thereof.\n\nThe second, In what order faith apprehēds Christ? *Ans.* First of all it apprehends the very body & blood of Christ: & secondly the vertue & benefits of his bodie and blood: as a man that would feele in his bodie the vertue of meate and drinke, must first of all receiue the substance thereof.\n\nTo go forward. Besides the mayn promise, which cōcernes righteousnes & life in Christ, there be other particular promises touching strēgth in temptatiōs, cōfort in afflictiōs, & such like, which depēd on the former: & they also are the obiect of iustifying faith: & with the very same faith we beleue thē, wherwith we beleeue our saluatiō. Thus *Abrahā* by the same faith wherwith he was iustified, beleued that he shold haue a son in his old age. *Rō.* 4.19.22. And *Noe* by that faith wherby he was made heire of righteousnes, beleeued that he & his family should be preserued in the flood. And hereupō it comes to passe that in our praiers, besides the desire of things promised, we must bring faith whereby we must be perswaded, that God will graunt vs such things as he hath promised: and this faith is not a new kinde or distinct faith from iustifying faith. Thus we see what sauing faith is.\n\nWhereas some are of opiniō, that faith is an affiāce or cōfidence, that seems to be otherwise: for it is a fruit of faith,[^7] & indeede no man can put any confidence in God, till he be first of all perswaded of Gods mercy in Christ towards him.\n\nSome again are of mind, that *loue* is the very nature and forme of faith: but it is otherwise. For as cōfidence in God, so also loue is an effect which proceeds frō faith. 1. Tim. 1.5. *The end of the law is loue frō a pure heart and good conscience & faith vnfained.* And in nature they differ greatly. Christ is the fountain of the waters of life. Faith in the heart is as the pipes & ledds that *receiue in* & hold the water: & loue in some part is as the cocke of the cōduit, *that lets out* the water to euery cōmer. The property of the hād is to hold; & of it self it cānot cut: yet by a knife or other instrumēt put into the hād, it cuts: the hād of the soule is faith; & his property is to apprehend Christ with al his benefits, & by it self it cā do nothing els: yet ioyn loue to it, & by loue it wilbe effectual in al good duties.[^8]\n\nNow to proceed further: first we are to cōsider, how faith is wrought: 2. what be the differēces of it. For the first, faith is wrought in & by the outward ministery of the gospel accōpanied by the inward operatiō of the spirit, & that not suddēly, but by certē steps & degrees: as nature frameth the body of the infant in the mothers wombe, 1. by making the brain and heart, 2. by making veines, sinewes, arteries, bones. 3. by adding flesh to them al. And the whole operation of the spirit stands in two principall actions. First, the enlightening of the minde: the second, the moouing of the will. For the first, the holy Ghost enlightens mens mindes with a further knowledge of the lawe then nature can afoard; and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof, and withall to tremble at the curse of the lawe. Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes & life eternal promised in Christ. This done, then comes the second worke of the holy Ghost, which is the inflaming of the will, that a man hauing considered his fearefull estate by reason of sinne, and the benefits of Christes death, might hunger after Christ; and haue a desire not so much to haue the punishmēts of sinne taken away, as Gods displeasure: & also might enioy the benefits of Christ. And whē he hath stirred vp a man to desire reconciliation with God in Christ, then withall he giues him grace to pray not onely for life eternall; but especially for the free remission and pardon of all his sinnes: and then the Lordes promise is, *Knocke and it shall be opened,*[^9] *seeke and ye shall finde.* After which he further sends his spirit into the same heart that desireth reconciliation with God, and remission of sinnes in Christ, and doth seale vp in his heart the liuely and plentifull assurance thereof.\n\nThe differences and degrees of faith are two: I. a weake faith: II. a strong faith. Concerning the first, this weake faith shewes it selfe by this grace of God, namely an vnfained desire, not onely of saluation (for that the wicked and gracelesse man may haue) but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart, and it is peculiar to the elect: and they which haue this, haue in them also the substance of true sauing faith: which afterwards will grow vp to a strong faith. Reasons, I. Promise of life euerlasting, is made to the desire of reconciliation, *Psal.* 10.17. *Lord, thou hast heard the desire of the poore.* Psal. 143.6. *My soule desireth after thee, as the thirstie land.* Psal. 145.19. *He will fulfill the desire of them that feare him.* Matth. 5.6. *Blessed are they that hunger and thirst after righteousnes, for they shalbe satisfied.* Revel. 22.6. *J will giue vnto him which is a thirst of the well of the water of life freely.* II. The hungring desire after grace is a sanctified affection: where one affection is sanctified, all are sanctified: where all are sanctified, the whole man is sanctified: and he that is sanctified, is iustified and beleeues. III. God accepts the will and desire to repent and beleeue, for repenting and beleeuing indeede: wherefore this desire of reconciliation (if it be soundly wrought in the heart) is accepted euen as faith before God. But carnall men will say, If faith, yea true faith shew it selfe by a desire of reconciliation with God in Christ for all our sinnes, then we are well ynough, though we liue in our sinnes: for we haue very good desires. *J answer,* That there be in many men sundrie fleeting motions and desires to do good things which grow to no issue or head, but in time vanish as they come. Now such passions haue no soundnes in them, & must be distinguished from the desire of reconciliatiō with God, which comes from a bruised heart, which brings alwaies with it reformation of life: therefore such as liue after the couse of this world, and thinke notwithstanding that they haue desires that are good, deceiue themselues.\n\nNowe faith is saide to be weake, when a man either failes in the knowledge of the Gospell; or else hauing knowledge, is weake in grace to applie vnto himselfe the sweete promises thereof. As for example, we know that the Apostles had all true sauing faith (except Iudas) and when our Sauiour Christ asked them,[^10] whome they thought that he was; *Peter* in the person of the rest, answered for them all, and said: *Thou art Christ, the Sonne of the liuing God:* for which our Sauiour commended him, and in him, them all, saying: *Thou art Peter, & vpon this rocke,* (that is, vpon Christ, which Peter did professe in the name of them all) *will I builde my Church.* And yet after we shall finde in the Gospell, that they are called men *of litle faith.*[^11] Now they failed in knowledge of the death of Christ, and of his passion, and resurrection; and were caried away with a vaine hope of an earthly kingdome. And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there, Peter a little after his notable confession began to rebuke Christ, & said, *Master, haue pitie on thy selfe, this shall not be vnto thee.* And vntil he had appeared to them after his death, they did not beleeue his resurrection.\n\nAgain, weake faith though it be ioyned with knowledge, yet it may faile in the applying or in the apprehension and appropriating of Christs benefits to a mans owne selfe. This is to be seene in ordinary experience. For many a man there is of humble and contrite heart, that serueth God in spirite and truth, yet is not able to say without great doubtings and wauerings; I know and am fully assured that my sinnes are pardoned. Now shall we say, that all such are without faith? God forbid. Nay, we may resolue our selues, that the true child of God may haue a hungring desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience, and yet be weake some time in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes.\n\nBut if faith faile either in the true knowledge, or in the apprehension of Gods mercies, how can a man be saued by it? *Answ.* We must knowe that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne, as strong faith, though not so soundly. Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king, as he that is more sound, though it be not so firmely and steadfastly.\n\nThe Church of Rome beares men in hand, that they are good Catholicks, if they beleeue as the Church beleeues; though in the meane season they can not tell what the Church beleeues. And some Papists commend this faith by the example of an old devout father, who beeing tempted of the deuill, was asked how he beleeued, he answered that he beleeued as the Church beleeued: beeing againe asked how the Church beleeued, he answered, as I beleeue: whereupon the deuill (as they say) was faint to depart. Well, this fond and ridiculous kind of faith we renounce, as being a means to nozle men in blindnes, superstition, & perpetuall ignorance: yet withall we doe not denie but that there is an implicite or foulded faith; which is, when a man as yet hauing but some little portion of knowledge in the doctrine of the Gospell, doth truely performe obedience according to the measure thereof; and withall hath care to get more knowledge, and shewes good affection to all good meanes whereby it may be increased. In this respect a certain ruler, who by a miracle wrought vpon his childe, was mooued to acknowledge Christ for the Messias, and further to submit him selfe to his doctrine,[^12] is commended for a beleeuer, and in the like case the Samaritanes.\n\nAnd thus much of weake faith: which must be vnderstood to be in a man not all the daies of his life, but while he is a yong babe in Christ. For as it is in the state of the body, first we are babes & grow to greater strength as we growe in yeres; so it is with a Christian man. First he is a babe in Christ, hauing weake faith, but after growes from grace to grace, till he come to haue a strong faith: example whereof we haue in Abraham, who was strong and perfect both in knowledge and apprehension. This strong faith is, when a man is endued with the knowledge of the Gospel & grace to apprehend and applie the righteousnes of Christ vnto himselfe for the remission of his own sinnes: so as he can say distinctly of himselfe and truly, that he is fully resolued in his own conscience, that he is recōciled vnto God in Christ for all his sinnes, & accepted in him to life euerlasting. This degree of faith is proper to him that begins to be a tall man and of ripe yeares in Christ. And it commeth not at the first calling of a man vnto grace. And if any shall thinke that he can haue it at the first, he deceiueth him selfe. For as it is no nature: first wee are babes, and then as we encrease in yeares, so wee growe in strength: so it is in the life of a Christian; first ordinarily hee hath a weake faith, and after growes from grace to grace, till he come to stronger faith: and at the last he be able to say, he is fully assured in his heart & conscience of the pardon of his sinnes & of reconciliation to God in Christ. And this assurance ariseth from many experiences of Gods fauour and loue in his life and preseruation, which brings a man to this, that he is fully perswaded, that God is his God, and God the father his father, and Iesus Christ his redeemer, and the holy Ghost his sanctifier.\n\nNow howsoeuer this faith be strong, yet is it alwaies imperfect, as also our knowledge is; and shall so long as we liue in this world be mingled with contrarie vnbeliefe and sundrie doubtings more or lesse. A great part of men amōgst vs, blinded with grosse ignorance, say they haue faith, & yet indeed haue not. For aske them what faith they haue, they will answer, they beleeue that God is their father, & the Son their redeemer, &c. aske them how long they haue had this faith, they will answer, euer since they could remember: aske them whether they euer doubt of Gods fauour? they will say, they would not once doubt for all the worlde. But the case of these men is to be pitied: for howsoeuer they may perswade themselues, yet true it is, that they haue no sound faith at all: for euen strong faith is assaulted with temptations and doubtings: and God will not haue men perfect in this life, that they may alwaies goe out of themselues, and depend wholly on the merit of Christ.\n\nAnd thus much of these two degrees of faith. Nowe in whom so euer it is, whether it be a weake faith, or a strōg, it bringeth forth some fruit, as a tree doth in the time of sommer. And a speciall fruit of faith, is this confession of faith, *I beleeue in God, &c.* so Paul saith, *With the heart a man may beleeue vnto righteousnes,*[^13] *and with the mouth man confesseth to saluation.* Confession of faith is, when a man in speach and outwarde profession doth make manifest his faith for these two causes. I. That with his mouth outwardly he may glorifie God both in bodie and soule. II. That by the confession of his faith, he may seuer himselfe from all false Christians, from Atheists, hypocrites, and all false seducers whatsoeuer. And as this is the dutie of a Christian man, to make profession of his faith; so here in this Creede of the Apostles, we haue the right order and forme of making it set downe, as we shal see in hādling the parts therof.\n\nThe Creede therefore sets downe two things concerning faith, namely the action of faith and his obiect, which also are the parts of the Creede. The action in these words, *I beleeue*: the obiect in all the words following, *in God the Father almightie, maker &c.* And first let vs begin with the action.\n\n*I beleeue in God.*) We are taught to say, *I beleeue,* not *we beleeue,* for two causes. First (because as we touched before) in the Primitiue Church this Creede was made to be an answer made vnto a question, which was demanded of euery particular man that was baptized: for they asked him thus; What dost thou beleeue? then he answered, *I beleeue in God the Father, &c.* and thus did euery one of yeares make profession of his faith: and it is likely that Peter alluded hereunto, saying,[^14] *the stipulation or answer of a good conscience maketh request to God.* The secōd cause is, howsoeuer we are to pray one for another, by saying, *O our father, &c.* yet when wee come to yeres, we must haue a particular faith of our own: no mā can be saued by anothers mans faith, but by his own, so it is said: *The iust shall liue by his faith.* But some will say, this is not true.[^15] For children must be saued by their parents faith: the answer is this; the faith of the parents doth bring the child to haue a title or interest to the couenant of grace and to all the benefits of Christ: but yet it doth not applie the benefits of Christs death, his obedience, his merits, and righteousnes vnto the infant: for this the beleeuer doth only vnto himselfe & to no other. Againe some may say, if they doe not apprehend Christs benefits by their parents faith, how then is Christs righteousnes made theirs? *Answ.* By the inward working of the holy Ghost, who is the principall applier of all graces, whereas faith is but the instrumēt. And this is true, men of yeares are iustified by their own faith; & the infāt by some other special working of Gods holy spirit.\n\nFurthermore, to beleeue signifieth two things; to conceiue or vnderstand any thing, and withall to giue assent vnto it to be true: and therefore in this place, to beleeue signifieth to know and acknowledge that all the points of religion which followe, are the truth of God. Here therefore we must remember, that this clause *(I beleeue)* placed in the beginning of the Creede, must be particularly applied to euery article following. For so the case stands, that if faith faile in one maine point, it faileth a man in all: and therefore faith is said to be *wholly copulatiue.*[^16] It is not sufficient to hold one article, but he that will hold any of them for his good, must hold them all: and he which holdes them all in shewe of words, if he ouerturne but one of them in deede, he ouerturnes them all.\n\nAgaine, *to beleeue* is one thing, & to *beleeue in this or that* is another thing: and it conteineth in it 3. points or actions of a beleeuer. 1. to know a thing: 2. to acknowledge the same: 3. to put trust and confidence in it. And in this order must these three actions of faith be applied to euery article following which concerneth God. And herein is contained a speciall matter. For alwaies by adding them to the words following, we doe applie the article vnto our selues in a very comfortable manner. As I beleeue in the father, and doe beleeue that he is my father; and therefore I put my whole trust in him, and so of the rest.\n\nNow we come to the obiect of generall faith, which is either God or the Church; in handling of both which, I wil obserue this order. I. I will speake of the meaning of euery article. II. Of the duties which we ought to learn thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifold doubtings that rise in our minds, it may be demanded, whether there be a God? many reasons might be vsed to resolue those that haue scruple of conscience: otherwaies we are bound to beleeue that there is a God without al doubting. As for those Atheists which confidently auouch there is no God, by Gods lawe they ought to die the death: nay, the earth is too good for such to dwell on. Malefactours, as theeues and rebells, for their offences haue their rewarde of death: but the offence of those, which denie that there is a God, is greater; and therefore deserues the most cruell death.\n\nThe second point followeth, namely what God is? *Answer.* Moses desiring to see Gods face, was not permitted but to see his hinder parts:[^17] and therefore no man can be able to describe God by his nature, but by his effects & properties; on this or such like maner: *God is an essence spirituall, simple, infinite, most holy.* I say first of all, that God is an essence, to shew that he is a thing absolutely subsisting in himselfe & by himselfe, not receiuing his being from any other. And herein he differeth frō all creatures whatsoeuer, which haue subsisting & beeing from him alone. Againe I say that he is an essence spirituall, because hee is not a kinde of body, neither hath he the parts of the bodies of mē or other creatures, but is in nature a spirit inuisible, not subiect to any of mans senses. I adde also, that he is a simple essence, because his nature admits no maner of composition of matter or forme or parts. The creatures are compounded of diuers parts, & of varietie of nature, but there is no such thing in God: for whatsoeuer thing he is, he is the same by one & the same singular and indiuisible essence. Furthermore he is infinite; and that diuers waies: infinite in time, without any beginning and without end: infinite in place; because he is euery where and excluded no where, within all places, and foorth of all places. Lastly he is most holy, that is, of infinite wisdome, mercie, loue, grace, goodnes, &c. and he alone is rightly tearmed most holy, because holinesse is of the very nature of God himselfe; wheras among the most excellent creatures it is otherwise. As for example, a man is one thing, and the holines of man is another. Thus we see what God is: and to this effect god describes himself to be *Iehova Elohim*;[^18] & *Paul* describes him to be a King euerlasting, immorall, inuisible, & onely wise, to whom is due all honour & glorie for euer.\n\nThe thirde point is, touching the number of Gods, namely whether there be more Gods then one or no. *Ans.* There is not, neither can there be any more Gods then one. Which point the Creede auoucheth, in saying, *I beleeue in God,* not *gods:* and yet more plainly the Nicene Creede and the Creede of Athanasius, both of them explaning the words of the Apostles Creede on this maner, *I beleeue in one God.* Howsoeuer some in former times haue erroneously held, that two Gods were the begining of all things, one of good things, the other of euill things: others, that there was one God in the old testament, an other in the new: others againe, namely the *Valintinians,* that there were 30. couple of gods: and the heathen people (as Augustine recordeth) worshipped 30. thousand gods: yet we that are members of Gods Church, must hold and beleeue one God alone, & no more, Deut. 4.39. *Vnderstand this day and consider in thine heart, that Iehovah he is God in heauen aboue and vpon the earth beneath: there is none other.* Eph. 4.8. *One God, one faith, one baptisme.* If it be alleadged that the Scripture mentioneth many gods, because[^19] Magistrates are called gods,[^20] Moses is called Aarons god,[^21] the deuill and all idols are called gods. The answer is this: They are not properly or by nature gods, for in that respect there is onely one God: but they are so tearmed in other respects. Magistrates are gods, because they be Vicegerents placed in the roome of the true God, to gouerne their subiects: Moses is Aarons god, because he was in the roome of god to reueale his will to Aaron: the deuill is a god, because the hearts of the wicked would giue the honour vnto him, which is peculiar to the euerliuing God: idols are called gods, because they are such in mens conceits and opinions, who esteeme of them as of gods. Therefore Paul faith, *an idole is nothing in the worlde,*[^22] that is, nothing in nature subsisting, or nothing in respect of the diuinitie ascribed vnto it.\n\nTo proceede forwarde, to beleeue in this one God, is in effect thus much. 1. to knowe and acknowledge him as he hath reuealed himselfe in his worde: 2. to beleeue him to be my God: 3. from mine heart to put all mine affiance in him. To this purpose Christ saith, *This is eternall life to knowe thee the onely God, and whome thou hast sent Iesus Christ.*[^23] Nowe the knowledge here meant, is not a bare or generall knowledge, for that the deuills haue, but a more speciall knowledge whereby I know God not onely to be God, but also to be my God, and thereupon doe put my confidence in him.\n\nAnd thus much of the meaning of the first wordes, *I beleeue in God, &c.* Nowe followe the duties which may be gathered hence. First of all, if wee are bound to beleeue in God, then wee are also bound to take notice of our naturall vnbeliefe, to checke our selues for it, and to striue against it. Thus dealt the father of the childe that had a dumme spirite, *Lord,* (saith he) *J beleeue, Lorde helpe myne vnbeleefe.* And David,[^24] *Why art thou cast downe my soule? and why art thou so disquieted in me? wayt on God.*[^25] And that which our Sauiour Christ said once to Peter should a man say euery day to himselfe: *O thou of little faith, why hast thou doubted?* But some may say, wherein standes our vnbeleefe? *Answer.* It standes in two thinges I. In distrusting the goodnesse of God, that is, in giuing to little or no affiance to him; or in putting affiance in the creature. For the first, fewe men will abide to be told of there distrust in God: but in deede it is a common and rife corruption: and though they soothe themselues neuer so, yet their vsuall dealings proclaime their vnbeleefe. Goe thorough all places, it shall be founde that scarce one of a thousand in his dealings makes conscience of a lie: a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing. What is the cause that they can doe so? Alas, alas, if there be any faith, it is pinned vp in some by-corner of the heart, and vnbeleefe beares sway as the lorde of the house. Againe, if a man had as much wealth as the world comes to, he could finde in his heart to wish for an other, and if he had two worldes, he would be casting for the thirde, if it might be compassed: the cause hereof is, men haue not learned to make God their portion, and to stay their affections on him: which if they could doe, a meane portion in temporall blessings would be enough. Such men will not yeilde that they doe indeede distrust the Lord, vnlesse at some time they be touched in conscience with a sense of their sinnes, and be thoroughly humbled for the same: but indeede distrust of Gods goodnesse is a generall and a mother sinne, the ground of all other sinnes, and the very first and principall sinne in Adams fall. And for the second part of vnbeleefe, which is an affiance in the creature, reade the whole booke of God, and we shall finde it a common sinne in all sorts of men, some putting their trust in riches, some in strength, some in pleasures, some placing their felicitie in one sinne, some in an other. When King Asa was sicke,[^26] he put his trust in the Phisitians, and not in the Lorde. And in our daies the common practise is, when crosses and calamities fall, then there is trotting out to that wise man, to this cunning woman, to this sorcerer, to that wisard, that is, from God to the deuill, and their counsell is receiued and practised without any bones making. And this shewes the bitter roote of vnbeleefe, and confidence in vaine creatures; let men smoothe it ouer with goodly tearmes as long as they will. In a worde, there is no man in the worlde, be hee called or not called, if he looke narrowly vnto himselfe, hee shall finde his heart almost filled with manifolde doubtings and distrustings, whereby hee shall feele him selfe euen carried away from beleeuing in God. Therefore the duetie of euery man is, that will truely say that hee beleeues in God, to labour to see his owne vnbeleefe and the fruits thereof in his life. As for such as say they haue no vnbeleefe, nor feele none; more pitifull is their case. For so much the greater is their vnbeleefe.\n\nSecondly, considering that wee professe our selues to beleeue in God,[^27] wee must euery one of vs learne to knowe God. As Paul saith, *How can they beleeue in him, of whome they have not heard?*[^28] *and howe can they heare without a preacher*? therefore none can beleeue in God but hee must first of all heare and be taught by the ministerie of the word to know God aright. Let this be remembred of young and olde. It is not the pattering ouer of the beleefe for a prayer, that will make a man a good beleeuer, but God must be knowne of vs and acknowledged as hee hath reuealed him selfe partly in his worde and partly in his creatures. Blinde ignorance and the right vse of the Apostles Creede will neuer stande together. Therefore it stands men in hande to labour and takes paines to get knowledge in religion, that knowing God aright, they may come steadfastly to beleeue in him.\n\nThirdly, because wee beleeue in God, therefore another duetie is to denie our selues vtterly,[^29] and to become nothing in our selues. Our Sauiour Christ requires of vs to become as little children, if wee would beleeue. The begger dependes not on the releefe of others till he finde nothing at home: and till our hearts be purged of selfe-loue and pride, wee can not depende on the fauour and goodnes of God. Therefore he that would trust in God, must first of all be abased and confounded in him selfe, and in regard of him selfe be out of all hope of attaining to the least sparke of the grace of God.\n\nFourthly, in that we *beleeue in God,* and therefore put our whole trust and assurance in him: wee are taught,[^30] that euery man must commit his bodie, his soule, goods, life, yea all that hee hath into the handes of God, and to his custodie. So Paul saith, *I am not ashamed of my sufferings, for I knowe whome I haue beleeued,*[^31] *and am perswaded that he is able to keepe that which I haue committed vnto him against that day.* A worthie saying: for what is the thing which Paul committed vnto the Lorde? surely his owne soule and the eternall saluation thereof. But what mooues him to trust God? surely his perswasion whereby hee knowes that God will keepe it. And Peter saith:[^32] *Let them that suffer according to the will of God, commit their soules to him in well doing as vnto a faithfull creatour.* Looke as one friende layeth downe a thing to be kept of another: so must a man giue all that hee hath to the custodie of God. Fewe or none can practise this, and therefore when any euill befalls them eyther in bodie or in goods, or any other way, then they shewe them selues rather beastes then men in impatience. For in prosperitie they woulde not trust in God, and therefore in aduersitie when crosses come, they are voyde of comfort. But when a man hath grace to beleeue and trust in God, then hee commits all into Gods handes: and though all the worlde should perish, yet hee would not be dismaide. And vndoubtedly if a man will be thankefull for the preseruation of his goods, or of his life, hee must shewe the same by committing all he hath into Gods handes, and suffer him selfe to be ruled by him.\n\n[^33]Nowe followes the consolations and comforts which Gods Church and children reape hereby. First, he that beleeues in God, and takes God for his God, may assure him selfe of saluation, and of a happie deliuerance in all daungers and necessities. When God threatned a plague vpon Israel for their idolatrie,[^34] good king Iosiah humbled him selfe before the Lorde: and he was safe all his daies. And so King Hezekiah, when Senacherib the king of Ashur offered to inuade Iudah, he trusted in the Lorde, and praied vnto him, and was deliuered. Whereby we see, if a man trust in God, he shall haue securitie and quietnesse,[^35] as Iehosaphat saide to the men of Iudah. And our Sauiour Christ when he was vpon the crosse, and felt the whole burden of the wrath of God vpon him, cryed, *My God, my God, why hast thou forsaken me.* And it appeareth in the Epistle to the Hebrewes, that Christ *was heard in that he feared*:[^36] whereby we are giuen to vnderstand, that they shall neuer be vtterly forsaken that take God for their God.[^37] And King Dauid hauing experience of this, vseth most excellent speaches for this ende, to shewe that the ground of his comfort was, that God was his God. And it is said that Daniel had no manner of hurte in the Lyons denne;[^38] because hee trusted in the Lorde his God. And contrariwise, such as distrust God are subiect to all miseries and iudgements. The Israelites in the wildernesse *beleeved not God, and trusted not in his helpe, therefore God was angry,*[^39] *and his fire was kindled in Iacob, and wrath came vpon Israel.*\n\n## God, the Father Almightie\n\nSome haue thought that these wordes are to be coupled with the former without distinction, as if the title of God had bene proper to the first person the Father, and not common to the rest: and thus haue some heretikes thought. But indeed there must a pause or distinction be made, that the name or title of God may be set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creed, to teach vs to beleeue in one God, who is distinct into three subsistances or persons called the Father, the Sonne, the Holy Ghost. And here offers it selfe to be considered euen one of the greatest mysteries of our religion: namely, that God is the Father, the Sonne, and the Holy Ghost: and againe, that the Father, the Sonne, and the Holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stande because it is against all reason that one should be three, or three one. The answere is, that indeed if one and the same respect be kept, it is not possible, but in divers considerations and respectes it may. And thus the Father, the Sonne, & the Holy Ghost are three, namely in person; and againe, they three are one, not in person, but in nature. By nature is meant, a thing subsisting by it selfe, that is common to many: as the substance of man consisting of body and soule common to all men, which we call the humanity of a man, is the nature of man. By person is meant, a thing or essence subsisting by it selfe, not common to many, but incommunicable: as among men, these particulars, Peter, Iohn, Paul, are called persons. And so in the mysterie of the Trinity the diuine nature is the godhead it selfe simply and absolutely considered; and a person is that which subsisteth in this godhead, as the Father, the Sonne, the Holy Ghost. Or againe, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personall or caracteristicall proprieties: as the Godhead or God begetting is the father, God againe considered not simply but so farre foorth as he is begotten is the Sonne; and God proceeding of the Father and the Sonne, the Holy ghost. And if any man would conceiue in mind rightly the divine nature, he must conceiue God or the Godhead absolutely: if any of the persons, then he must conceiue the same godhead relatiuely with personal proprieties. Thus the godhead considered with the propriety of fatherhood or begetting is the father: & cōceiuing the same godhead with the proprietie of generation, we conceiue the sonne, & the godhead with the proprietie of proceeding, & we conceiue the Holy Ghost. Neither must it seeme strange to any that we use the names of nature and person to set forth this misterie by: for they haue bene taken up by common consent in the primitive Church, & that upon weighty consideration to manifest the truth, & to stop the mouthes of heretikes: & they are not used against the proper sense of the scriptures, nay they are therein[^40]contained. Thus wee see how it comes to passe that the three things signified by these names, Father, Sōne, holy Ghost, are ech of them one & the same God. And this mistery may well be conceived by a cōparison borowed frō light. The light of the sunne, the light of the moone, & the light of the aire for nature and substance are one & the same light: & yet they are 3. distinct lights. The light of the sunne being of it selfe & from none, the light of the moone from the sunne, & the light of the aire frō them both. So the divine nature is one, and the persons are three, subsisting after a divers maner in one and the same nature.\n\nAnd for the further clearing of the point, we must yet further marke & remember two things: namely, the vnion & the distinction of the persons. The vnion is, whereby three persons are one not simply, but one in nature, that is, coessentiall or consubstantiall; having all one godhead. For the father is God, the sonne is God, & the holy ghost is God: now there are not 3. distinct Gods, but one God, because there is one God & no more in nature; considering that the thing which is infinite is but one & is not subiect to multiplicatiō: & the Father is this one God, as also the Sonne and the holy ghost. And as these three persons are one in nature, so whatsoeuer agrees to God simply considered, agrees to them all three. They are all coequall and coeternall: all most wise, iust, mercifull, omnipotent by one & the same wisdome, iustice, mercie, power. And because they haue all one godhead, therfore they are not only one with another, but also ech in other, the father in the sonne, & and the sonne in the father, and the holy ghost in them both. And we must not imagine that these three are one god, as though the father had one part of the godhead, the sonne an other part, & the holy ghost a third. For that is most false, because the infinite and the most simple godhead is not subiect to composition or division: but euery person is whole god, subsisting not in a part, but in the whole godhead: & the whole entire godhead is communicated from the father to the sonne, & from both father & sonne to the holy ghost. But some may yet say, that this doctrine seemes to be impossible; because three creatures, as for example, Peter, Paul, Timothy being three persons, & so remaining, cannot haue one and the same nature, that is, the same body & the same soule. *Ans.* Three or moe mē may haue the same nature[^41] in kind, but the truth is, they cannot possibly haue a nature which shalbe one & the same[^42] in number, in them all three. For a man is a substance created & finite, & the bodies of men are quantities, & therfore divisible & separable one from another. Hereupon it comes that the persons of men are not only distinguished by proprieties, but also divided & sundred one from another. And though Peter, Paul, Timothy, haue all one common & universall forme, yet they three are not one man, but 3. men. Now it is otherwise with the divine nature or godhead which is uncreated and infinite, and therefore admittes neither composition nor division, but a distinction without any separation: so as the three persons subsisting in it, shall not be three gods, but one and the same god.\n\nYet further some will obiect, that it is truly said of the father, that hee is god, but the same godhead is not in the sonne, nor in the holy ghost; for the sonne and the holy ghost haue their beginning from the father. *Answer,* The sonne and the holy ghost haue not a beginning of their nature or of their godhead from the Father, but of their person only: the person of the Sonne is from the Father; and the person of the Holy ghost, is both from the Father and from the Sonne: but the Godhead of all three persons is vncreate and vnbegotten, and proceeding from none. Yet some may say, both the Sonne and the Holy Ghost haue receiued from the Father all their attributes, as wisedome, knowledge, power, &c. Now he that receiueth any thing from another, is in that respect inferiour to him that giueth it: and therefore the sonne and the Holy ghost are not God as he is. *Ans.* We must know, that, which the Sōne receiueth of the Father, he receiueth it by nature, and not by grace; & he receiueth not a part but all that the Father hath, saving the personall proprietie. And the Holy Ghost receiueth from the Father and the Sonne by nature and not by grace: and therefore though both the Sonne and the Holy Ghost receiue from the Father, yet they are not inferiour to him but equall with him. And thus much is necessarie to be learned of the vnion betweene the three persons in Trinitie, whereby they being three haue all one and the same godheade.\n\nThe second point to be considered is, that though these three haue but one godhead, and all make but one God: yet they are distinguished one from another: for the Father is the Father, and not the Sonne, nor the Holy Ghost: the Sonne is the Sonne and not the Father nor the Holy ghost: and the Holy Ghost is the Holy ghost, not the Father nor the Sonne. This distinction of the persons is notably set forth vnto vs in the baptism of our Saviour Christ: where it is said,[^43] that *when Iesus was baptized, hee came out of the water:* there is the second person: and the Holy ghost descended upon him in the forme of a dove: there is the thirde person: and the Father the first person pronounced from heauen, that hee was his beloved Sonne in whome hee was well pleased. And we must not conceiue this distinction in such manner as though these three, Father, Sonne, and Holy Ghost were three names of one God. For the three persons doe not in name or word, but really in truth distinctly subsist in the same divine nature. Neither must we imagine that the three persons are three formes or differences of one god, as some heretikes haue dreamed, who taught that the father alone is God, and that he is called a Father in one respect, the Sonne in another, and the Holy ghost in a thirde. For this were nothing else but to make the personall proprieties to be nothing but imaginarie accidents, which indeede, or at the least, in mans conceit, might come and goe, and be either in the persons or foorth of them. For the personall relations though in[^44] minde they may be distinguished from the divine essence, yet[^45] indeede they are one with it. But some will say, if they make this distinction, there is rather a quaternitie then a trinitie: for the godhead is one, the father an other, the sonne a third, and the holy ghost a fourth. Thus some heretikes haue obiected against the distinction of the trinitie: but it is untrue which they say▪ for the godhead must not be severed from the father, nor frō the sonne, nor frō the holy Ghost: for the father is God or the whole godhead, so also is the sonne and the holy ghost: and the godhead likewise is in euery one of these three persons, and euery one of them subsisting in the godhead, and the godhead must be conceived to be in them all, and not as a fourth thing out of them. And therefore we must still maintaine, that these 3. persons are distinguished and not deuided, as three men are deuided in being and substance: for this division can not be in them, because all three haue one divine nature and one godhead. This is the misterie of all misteries to be receiued of us all, namely, the trinitie of the persons in the vnitie of the godhead. This doctrine must be reteined and holden for these causes. I. because by it we are able to distinguish this true God from all false Gods and Idols. II. Because among all other pointes of religion this is one of the chiefest, being the verie foundation thereof. For it is not sufficient for us to know God as we can conceiue of him in our owne imagination: but we must know him as he hath revealed him selfe in his worde. And it is not sufficient to saluation to beleeue in God confusedly, but we must beleeue in one god distinct into three persons, the Father, the Sonne, the holy Ghost: yea & more then this, we must hold & beleeue that God the father is our father, the sonne our redeemer, the holy ghost our sanctifier & comforter. Well then, if we must in this maner beleeue in god, then we must also know him: for we can haue no faith in the thing which is utterly unknown. wherfore if we would beleeue in the father, son, or holy ghost, we must know them in part, Ioh. 17. *This is life eternall to know thee the only God, and whome thou hast sent Iesus Christ.* Ioh. 14.17. *The world can not receiue the spirite of truth because it hath neither seene him nor knowen him.* 1. Ioh. 2.23. *Whosoever denieth the sonne hath not the father.* Thirdly, this doctrine directs us in worshipping God aright: for vnitie in trinitie, & trinitie in vnitie is to be worshipped: one God must be worshipped in the father, in the sonne, and in the holy ghost: & if we worship God the father without the sonne & the holy ghost: or if we worshippe the sonne without the father and the holy ghost: and the holy ghost without the father & the sonne, we worship nothing but an Idol. Againe, if we worship the 3. persons not as one God, but as three gods, then likewise we make three Idols.\n\nNote further, that of all the three persons, the first person the father is set in the first place, and is described to us by three things. I. by his title that he *is a father.* II. by his attribute that hee *is Almightie.* III. by his effect, that hee *is maker of heaven and earth:* of these in order as they lye in the Creede. And first of the title *(father.)* It may seeme that he hath some prerogatiue over the sonne and the holy ghost, because he is set before them: but we must know he is set before them neither in regard of time, nor of dignitie, for therein all three are equall; but in regarde of order onely. The father is the first, the sonne the second, and the holy ghost the third: as may appeare by this similitude. If three Emperours equall in dignity should meete all in one place, beeing equall also in power and maiestie, if all three should sit downe, though one be no better then an other; yet one of them must needes sit downe the first, and another in the seconde place, and then the thirde: but yet wee can not say, that he which sate downe first is the chiefest. And so it is in the Trinitie, though none be greater or above another; yet the Father is in the first place, not because he is before the sonne, or the holy ghost in dignitie or honour, but because he is the fountaine of the deitie, the sonne being from him, and the holy ghost from them both.\n\nNowe let us come to the title of the first person.[^46] The name *Father* in Scriptures is ascribed either to God taken indefinitely, and so by consequente to all the three persons in Trinitie: or particularly to the first person alone. For the first, God is a Father properly and principally, according to the saying of Christ, *Call no man father vpon earth, for there is but one your father which is in heaven:* that is,[^47] principally: whereas earthly parentes, whome wee are commaunded to worship and honour are but certaine images or resemblances of our heavenly father, having this blessing that they are fathers from him. And hereupon this title agrees in men, not simply, but so farre forth as God honoureth them with fatherhoode in calling them to be fathers, whereas god himselfe receiues this honour from none. God is tearmed a father in respect both of nature and grace. Hee is a father in regard of nature, because hee created and gouerneth all things. In this regard hee is called the[^48] *father of spirits,* and[^49] Adam is called the Sonne of God. Hee is a father in respect of grace, because wee are regenerate by him, and accepted to be his sonnes by adoption thorough the merite of Christ. And in this respect the second person as well as the first is called[^50] a Father, and saide to haue an offspring[^51] or seede and[^52] children. But when the name of *Father* is giuen to the first person, 〈◊〉 is done upon a speciall consideration, because he is a father by nature to the seconde person begetting him of his owne substance before all worldes. By this it appeares, that out of the title of the first person, wee may fetch a description thereof on this maner. The Father is the first person in Trinitie, begetting the sonne. Nowe to beget is the personall proprietie whereby he is distinguished from the other two. If it be said that the creatures doe beget, & that therefore to beget is not proper to the father: the answere is, that in this point there are many differences betweene God the father & all creatures. First the father begets the sonne before all eternitie: and therefore God the Father begetting, and the sonne begotten are equall in time, whereas in earthly generation the father is before the sonne in time. Secondly, God the father begets his Sonne by communicating unto him his whole essence or godhead, which can not be in earthly parents, unlesse they should be abolished and come to nothing. Whereas neuerthelesse, God the Father giuing his whole nature to his sonne, retaines the same still, because it is infinite. Thirdly, the father begetts the sonne in himselfe & not forth of himselfe: but in earthly generation the father begetting is forth of the child, and the child forth of the father. And that must not trouble vs which heretikes alledge against this doctrine, namely, that if the father who is of one nature with the sonne, did beget the sonne, then hee did beget himselfe: for the godhead of the father doth not beget either the godhead or the person of the sonne: but the person of the father begets the person of the sonne, both which in one godhead are really distinct.\n\nThus we see what the father is. Nowe to beleeue in the father, is to be perswaded, that the first person in Trinity, is the father of Christ,[^53] and in him my father particularly, and that for this cause I entend & desire for euer to put my trust in him.\n\nThe duties which wee may learne hence are manifolde. And here we haue occasion offered first of all to consider who is our father by nature.[^54] *I shall say to corruption* (saieth Iob) *thou art my father▪ and to the worme, thou art my mother* seeing god vouchsafeth this great prerogatiue to them that loue him, that he will be their father: therefore Iob in consideration hereof would haue euery man to haue recourse to his owne naturall condition, to see who is his father by nature. Iob saith, corruption is his father: but if we mark the condition of our nature, we shall further see euery man is by nature the child of wrath, and that Sathan is his father: for so long as a man walkes in his sinnes (which euery man doth by nature) so long doth he shew himselfe to be the liuely child of the deuill. And thus Christ reasoneth against the Scribes and Pharises. *Yee are of your father the deuill, and the lustes of your father ye will doe.* And true it is,[^55] that no childe is so like his father that begat him, as euerie man by nature is like the deuill: and the whole tenour and course of his naturall life without grace is a liuely resemblance of the disposition of Satan. Secondly, euery one that beleeves God to be a Father, and in Christ his father,[^56] must as a good child be obedient to his fathers will. So Salomon saith, *A wise sonne maketh a glad father.* How?[^57] by doing his will: and therefore when one tolde our Sauiour Christ that his mother and breethren stoode without, desiring to speake with him, he saide,[^58] *Whosoever shall doe my fathers will which is in heaven, the same is my father, my sister, and mother:* where wee may note, that hee that will haue God the Father to be his Father, and Christ Iesus his brother, must doe the will of God the father. And hence God saith, *If I be a master, where is my feare? If I be a father, where is my honour?*[^59] Where is plainely taught this seconde duety; that if God be our father, then as good children wee must shewe obedience unto him: but if wee be disobedient vnto him, then we must knowe, that that former saying of Christ will be verefied vpon vs: that because men doe the lustes of the devill: therefore they are the children of the deuill. But least this fearefull sentence be verefied of vs, it is the duety of euerie man that maketh this confession, that hee beleeues God to be his father, first to labour to knowe Gods will; and secondly, to perfourme continuall obedience unto the same. Like unto a good childe that would faine please his father, and therefore is alwaies ready to do the best he can. And without doubt that man which unfainedly takes God for his father, is then most grieued, when as by any sinne he displeaseth him, & no other crosse or calamity is so grieuous unto him. The greatest grief that the prodigall sonne had, was that he had offēded his father by sinning against heauē, & against him: the same also must be our griefe: and all our care set on this, how we may be obedient children to this our louing father. Thirdly, that mā that beleeues God to be his father,[^60] must imitate and follow him: for it is the will of God that his children should be like vnto himselfe. Now we follow God especially in 2. things. I. In doing good to them that persecute vs: so saith our Sauiour Christ,[^61] *Pray for them that hurt you, that you may be the children of your father which is in heaven: for hee maketh the sunne to rise on the evill and on the good, and sendeth raine on the iust and uniust.* II. Our heavenly father is mercifull: for he is a father of the fatherlesse:[^62] and therefore he that will be a sonne of this father must be mercifull to his poore breethren, as Iob saith of himselfe, *I was the eyes to the blind, & I was the feete unto the lame:*[^63] *I was a father unto the poore.* Fourthly, seeing wee beleeue God to be our father, we are hereby taught onely to vse moderate care for the things of this life: for if a man know himselfe to be the child of God, then he also knowes that God will provide for him, as wee know in a family the father provideth for all. Now God is a father, and his Church is his family; therefore if thou wilt be a mēber of Gods Church, & a child of God, thou must *cast thy care on god,*[^64] *& follow the counsell of Christ: Be not to carefull for your life what ye shall eat, or what ye shall drink.* And mark his reason drawen from the point which we haue in hand. *The fowles of the heauen* (saith he) *they neither sow nor reape, nor carrie into barnes: and yet your heavenly father feedeth them: are not ye much better then they.* But alas, the practise of the worlde is contrarie: for men haue no care for the knowledge of Gods worde, nor the meanes of their salvation: all their mindes are set on the things of this life: when as Christ saith, *First seeke the kingdome of heaven, and the righteousnesse thereof, and all these things shall be ministred vnto you.* If you shoulde see a young man provide for himselfe, and no man else for him, wee woulde say, surely his father is deade: euen so, when a mans care is set wholly both day and night for the things of this life, it argues that God hath either cast him off, or else that he takes him for no father of his. Fiftly, if God he our father, then wee must learne to beare any crosse patiently that he shall lay upon us, either in bodie or in minde,[^65] and alwaies looke for deliverance from him▪ for whome the Lorde loueth, them hee chastiseth: and if yee endure chastising (saith the Apostle) *God offereth himselfe unto you as vnto children:*[^66] which may appeare more plainly by this comparison. If two children shoulde fight, and a man comming by, shoulde parte them, and after beate the one, and let the other goe free: euerie man that seeth this will say, that that childe which hee beates is his owne sonne. Euen so, when God chastiseth vs, he sheweth himselfe unto us as a father, if we submit our selues. Nowe if our earthly fathers corrected us, and we gaue them reverence, taking it patiently: should we not much rather be in subiection to the father of spirits that wee may liue. Therefore the conclusion is this: if we displease God, be ye sure, he will correct us; & when his hand is upon us we must not murmure against him, but beare it with a milde spirite: and furthermore, when wee are under the crosse, we must alwaies looke for deliverance from this our father onely. If a sonne when hee is beaten should flee to his fathers enemies for helpe and counsell; it woulde argue that hee were but a gracelesse childe. Sundry and divers calamities and crosses befall men in this life, which they can not brooke; and therefore it is a common practise of many among us in these dayes, when Gods hande is upon them, to goe for helpe to the deuill; they seeke for counsell at witches and wise men, (as I haue said) but let them looke unto it, for that is the right way to double their miserie, and to shewe themselues lewde children. Lastly, if wee confesse and beleeue god to be the father of Christ,[^67] and in him our father also; then in regarde of our conuersation, wee must not frame our selves like unto the world: but the course of our liues must be in righteousnesse, and true holinesse. Paul exhorteth the Corinthians to separate themselues from Idolaters,[^68] alledging the place out of the olde Testament, where the Lorde biddeth the *Israelites to come out from Idolaters,*[^69] *and to touch no vncleane thing*: and the reason followeth out of Ieremie,[^70] that if they doe so, *then God will be their father, and they shall be his children, even his sonnes and daughters*: which reason Paul vrgeth in the next chapter to this effect:[^71] considering wee haue these promises, that therefore wee shoulde cleanse our selues from all filthinesse of the flesh and spirite, and growe up unto holines in the feare of the Lorde: where, if wee marke the place diligently, wee shall finde this lesson, that euerie man who takes God for his father, must not onely in this sinne of Idolatrie, but in all other sinnes separate himselfe, that men by his godly life may knowe whose childe he is. But some will say, this exhortation is needlesse amongst vs; for wee haue no cause to separate our selues from others, because all amongst vs are Christians, all beleeve in God and are baptised, and hope to be saved by Christ. *Answer.* In outward profession, I confesse, wee carrie the shewe of Christians, but in deede and trueth, by our lives and conversations, very many among vs denie Christ: for in euerie place the common practise is, to spende the time in drunkennesse and surfetting, in chambering and wantonnesse; yea, great is the companie of those that make a trade of it: take this conversation from many men, and take away their liues. And on the Lordes day it may bee seene both publiquely and priuately, in houses and in the open streetes, there is such reuell, as though there were no God to serve. In the sixe dayes of the weeke, manie men walke verie painefully in their callings: but when the Lordes day commeth, then every man takes license to doe what hee will: and because of the princes lawes, men will come formally to the Church for fashions sake: but in the meane time, how many do nothing else but scorne, mocke, and deride, and as much as in them lieth, disgrace both the worde and the ministers thereof? so that the cōmon saying is this: oh he is a precise fellow, he goes to heare Sermons, he is too holy for our cōpanie. But it stands men in hand to take out a better lesson, which is, if we will haue God to be our father, wee must shewe our selues to be the children of God by repentance and newnesse of life: he can not be but a gracelesse child, that will lead a rebellious life flat against his fathers minde. Let us then so behaue our selves, that we may honour our father which is in heauen, and not dishonour him in our liues and callings: rather let us separate our selues from the filthinesse of the flesh, loathing those things which our father lotheth, and fleeing from those things which our father abhorreth.\n\nAnd thus much for the duties. Now follow the consolations which arise from this point.[^72] But first we are to know that there are three sortes of men in the world. The first are such as will neither heare nor obey the word of God. The second sort are those which will heare the word preached vnto them but they will not obey: both these sortes of men are not to looke for any comfort hence. Now there is a third sort of men, which as they heare Gods worde; so they make conscience of obeying the same in their liues and callings: and these are they to whome the consolations that arise out of this place doe rightly belong, and must be applyed unto.\n\nFirst therefore, seeing God the father of Christ, and in him the father of all that obey and doe his will, is our father, here note the dignitie and prerogative of all true beleeuers: for they are sonnes and daughters of God as saith S. Iohn, *So many as received him to them he gaue a prerogatiue to be the sonnes of God: even to them that beleeve in his name.*[^73] This priviledge will appeare the greater if we consider our first estate; for as Abraham saith, *We are but dust and ashes,* and in regard of the deprauation of our natures,[^74] we are the children of the deuill: therefore of such rebels to be made the sonnes of God, it is a wonderfull priviledge and prerogative, & no dignitie like unto it. And to enlarge it further, he that is the sonne of God, is the brother of Christ, & fellow heire with him; and so heire apparant to the kingdom of heauen: and in this respect, is not inferiour to the verie angels. This must be laid vp carefully in the hearts of Gods people, to confirme them in their conversation among the companie of vngodly men in this world.\n\nSecondly if a man doe indeauour himselfe to walke according to Gods worde, then the Lord of his mercie will beare with his wants: for as a father spareth his owne son, so will God spare them that feare him.[^75] Now a father commaunds his child to write or to apply his booke: though all things herein be not done according to his mind, yet if he find a readinesse with a good indeavour, he is content, and falls to praise his childs writing or learning. So God giueth his commandement, and though his servants faile in obedience; yet if the Lord see their heartie indeavour, and their vnfeigned willingnesse to obey his will, though with sundry wants, hee hath made this promise and will performe it, that as a father spareth his sonne, so will he spare them. If a child be sicke, will the father cast him off? nay, if thorough the grievousnesse of his sicknesse he can not take the meat that is giuen him, or if he take it, & for faintnesse pick it up againe, will the father of the childe thrust him out of dores? no: but he will rather pitie him. And so when a man doth indeauour himselfe through the whole course of his life to keepe Gods commandements, God will not cast him away, though through weakenesse he faile in sundry things and displease God. This prerogatiue can none haue, but he that is the child of God: as for others when they sinne, they doe nothing else but draw downe Gods iudgements upon them, for their deeper condemnation.\n\nThirdly hence we learne, that the childe of God can not wholly fall away from Gods fauour, I doe not say, that hee can not fall at all: for he may fall away in part, but hee can not wholly: and so oft as he sinnes, he depriues himselfe in part of Gods fauour. David loued his sonne Absolon wonderfully, but Absolon like a wicked sonne played a lewde pranck, & would haue thrust his father out of his kingdom: And David although he was sore offended with Absolon, & shewed tokens of his wrath, yet in heart he loued him, and neuer purposed to cast him off. Hereupon when he went against him,[^76] he commanded the Captaines *to intreat the yong man Absolon gently for his sake.* And when he was hanged by the haire of the head in pursuing his father, then David wept and cried. *O my sonne Absolon, my sonne Absolon, would God I had dyed with thee, Absolon my sonne.* And so it is with God our heauenly father, when his children sinne against him, and thereby loose his loue and fauour, and fall from grace, he forsakes them: but how farre? Surely he shewes signes of anger for their wickednesse, & yet indeed his loue remaines towards them still: and this is a true conclusion, the grace of god in the adoptiō of the elect is unchāgeable, & he that is the childe of God can neuer fall away wholly or finally. On the contrary, that is a bad and comfortlesse opinion of the Church of Rome;[^77] which holdeth that a man may be iustified before God: and yet afterward by a mortall sinne, finally fall from grace and be condemned.\n\nFourthly, the child of God that takes god the father for his father, may freely come into the presence of god, & haue liberty to pray unto him. We know it is a great priviledge to come into the chamber of presence before an earthly prince: and fewe can alwaies haue this prerogatiue though they be great men: yet the kings owne sonne may haue free entrance, & speake freely vnto the king himselfe, because he is his sonne. Now the children of God haue more prerogative then this: for they may come into the chamber of presence, not of an earthly king, but of Almightie God the king of kings, and as they are the sonnes of god in Christ, so in him they may freely speake unto God their father by prayer. And this ouerthrowes the doctrine of such as be of the Church of Rome, which teach and hold, that a man must come to speake to god by prayer through the intercession of saintes: for say they, the presence of god is so glorious, that we may not be so bolde, as of our selues to speake unto him; but needs must haue the intercession of others.\n\nLastly, God will provide for all his Church and children all things needfull both for their bodies and soules: so our Sauiour Christ bids his disciples take no thought what they should eate, or what they shold drinke, or wherewith they should be clothed, adding this reason, *For your heavenly Father knoweth all your wants.* And if we take thought, it must be moderate, and not distrustfull: it is a part of the fathers dutie to provide for his family and children, and not the children for the father. Now shall an earthly father haue this care for his children: and shall not our heauenly father much more provide for those that feare and loue him? Nay marke further, in Gods Church there be many hypocrites which receiue infinite benefites from God, by reason of his elect children with whome they liue: and we shall see this to be true, that the wicked man hath ever fared better for the godly mans cause. Sodome and Gommorrha receiued many benefites by reason of righteous Lot: and when the Lord was purposed to destroy Sodome, he was faine to pull Lot forth of the citie: for the text saith the angell of the Lorde,[^78] *coulde not doe any thing till he was come out of it.* So also in Pauls daungerous voyage towardes Rome, all the men in it fared better for Pauls company: for the Lord told Paul by an angel, that there should be no losse of any mans life, for *the Lord had given to him all that sailed with him.*[^79] And undoubtedly if it were not for some few that feare God, hee would poure downe his vengeance upon many nations and kingdomes, there is such excesse of wickednesse in all sortes. Againe, if the Lord doe thus carefully provide for his children all kind of benefites; what a wonderfull wickednesse is this, for men to get their liuing by ungodly meanes: as vsurie, carding, dicing, and such like exercises. If a man were perswaded that God were his father, and would provide sufficiently both for his body and soule; so that using lawfull meanes he should euer haue enough: out of all doubt hee woulde neuer after the fashion of the world use unlawfull and profane meanes to get a liuing. But this prooveth, that howsoeuer such men say, God is their father, yet indeede they deny him.\n\nAnd thus much of this title, *father,* the first thing whereby the first person is described. Now followeth the second point, namely his attribute of *omnipotencie* in this worde *almightie.* And whereas the father is saide to be almightie, it is not so to be vnderstood as though the Sonne were not almightie, or the holy Ghost not almightie: for euery propertie and attribute (saue the personall properties) is cōmon to all the three persons. For as God the Father doth impart his Godhead vnto the Sonne, and to the holy Ghost; so also he doeth communicate the proprieties thereof to them.\n\nGod is omnipotent two waies: I. Because he is able to doe whatsoeuer he will. II. Because he is able to doe more then he will doe. For the first, that God is able to doe whatsoeuer he will, Dauid saith: *Our God is in heauen, and he doth whatsoeuer he will:* for there is nothing that can hinder God; but as he willeth, so euery thing is done. Secondly, that God can doe more then hee willeth to be done, it is plaine where *Iohn* Baptist saith:[^80] *God is able of these stones to raise vp children vnto Abraham*: though God can doe this thing, yet he will not doe it. So likewise when Christ was betraied, the Father could haue giuen him more then 12. legions of Angels to haue deliuered him out of their hands, but yet he would not: and the like may be said of many other things. The father is & was able to haue created another world, yea a thousand worlds; but he would not, nor will not. And likewise Christ beeing vpon the crosse, was able at their bidding to haue come downe, and saued himselfe from death; but he would not: and therefore this is true, the Lord can doe any thing that he willeth to be done actually, yea and more then he will. But some will say; God can not doe some things which man can doe,[^81] as God can not lie, nor denie himselfe▪ and therefore he is not omnipotent. *Answ.* Although some haue thought God could doe these things; and that he did them not, because he would not: yet we must knowe and beleeue that God can neither lie, nor denie himselfe: indeede man can doe both, but these and many other such things, if he could doe them, he could not be God. God indeede can doe all things which shewe foorth his glorie and maiestie: but such things as are against his nature, he can not doe, as for example: God can not sinne, and therefore can not lie: and because he can not doe those things, therefore he is omnipotent: for these and such like, are workes of impotencie: which if God could doe, he were but an impotent God. Secondly, he can not doe that which implies contradiction: as when a thing is, to make it at the same time to be, and not to be: as when the sunne doth shine, to make it at the same instant to shine and not to shine. And therefore false is the doctrine of the Church, which in their transubstantiation make the body of Christ, (whose essētiall propertie is to be only in one place at once) to be circumscribed, and not to be circumscribed; to be in one place, and not to be in one place.\n\nAnd thus much for the meaning. Now follow the dueties wherunto we are mooued by this doctrine, of *Gods omnipotencie.*[^82]\n\nFirst, whereas God the Father is said to be *Almightie,* we are taught true humiliation: *Humble your selues vnder the mightie hand of God,*[^83] saith Peter: where he giueth an exhortation to humilitie, & alledgeth the cause, because God is *almightie.* To make this more plaine: Euery one of vs was borne in sinne, and by nature we are most wretched in our selues: nowe what an one is God? Surely he is able to doe whatsoeuer he will, yea and more then he will, and is able to destroy such as rebell against him euery moment. Therefore our duetie is, to cast downe our selues for our sinnes in his presence. This true humiliation was that, which our Sauiour Christ would haue brought the young man in the Gospell vnto, when he bad him goe sell all that he had, and giue to the poore. Therfore whosoeuer thou art, take heede thou must: for if thou runne on in thy wickednes, and still rebell against God, it is a thousand to one at length he will destroy thee. For he is an almightie God, and able to doe whatsoeuer he will: his hand is mightie, it boots not a man to striue with him: for he was neuer yet ouermastered, and for this cause we must needes cast downe our selues vnder his hand. It is a *fearefull thing* (saith the holy Ghost) *to fall into the hands of the liuing God*:[^84] therefore if we would escape his heauie & terrible displeasure, the best way for vs is, to abase our selues, and be ashamed to follow our sinnes. Christ biddeth vs not to feare him that is able to kill the bodie, and can goe no further: *but we must feare him that is able to cast both bodie and soule into hell fire.*[^85] Example of this we haue in David, who when he was persecuted by his owne sonne Absalon, he said vnto the Lord, *If he thus say,*[^86] *J haue no delite in thee, behold here I am, let him doe to me as seemeth good in his eyes.* But some will say, I will liue a little longer in my sinnes, in lying▪ pride, Sabbath-breaking, in swearing, dicing, gaming, and wantonnes: for God is mercifull, and in my olde age I will repent. *Answ.* Well, soothe not thy selfe: but marke, vsually when God holds back his hand for a season, he doth, as it were, fetch a more mightie blow, for the greater confusion of a rebellious sinner; therefore humble, submit▪ and cast downe thy selfe before God, and doe not striue against him: his hand is mightie, and will ouerthrow thee. Though thou hadst all learning, wisdome, might, riches, &c. yet (as Christ said to the young man) one thing is wanting, that thou shouldest be humbled; & vntill thou be hūbled, nothing is to be looked for, but Gods iudgement for sinne.\n\nSecondly, seeing God is *almightie*; we must tremble and feare at all his iudgements, wee muste stand in awe, quake, and quiuer at them: as the poore child doth, when he seeth his father come with the rodde. Example of this we haue often in Gods word: as when the sonnes of Aaron offered strange fire before the Lord, he sent fire from heauen, and burned them vp.[^87] Nowe Aaron he was very sorie for his sonnes: but when Moses told him, that the Lord would be *glorified in all that came neare him,* then the text saith, *Aaron held his peace.* So also wee reade that the Apostles reprooued Peter, for preaching vnto the Gentiles:[^88] but when Peter had expounded the things in order which he had seene, then *they helde their peace, and glorified God.* As also Dauid saith: *I held my tongue, O Lord, because thou didst it.*[^89] Isaiah saith, *In hope & silence is true fortitude.*[^90] If a man be in trouble he must hope for deliuerance, and be quiet and patient at Gods iudgements. But the practise of the world is flat contrarie. For men are so farre from trembling at them, that they will pray to God that plagues, curses, and vengeance may light vpon them, and vpon their seruants and children. Now the Lord beeing a mightie God, often doth answearably bring his iudgements vpon them. Againe, many carried with impaciencie, wish themselues hanged or drowned: which euils they thinke shall neuer befall them: yet at the length God doth in his iustice bring such punishments vpon them. Nay further in all ages there are some, which doe scorne and mocke at Gods iudgements. Hereof wee had not farre hence a most fearefull example. One beeing with his companion in a house drinking on the Lords day,[^91] when he was readie to depart thence, there was great lightning and thunder: whereupon his fellow requested him to stay, but the man mocking and iesting at the thunder and lightning, said (as report was) *it was nothing but a knaue cooper knocking on his tubbs,* come what would, he would goe: and so went on his iourney; but before he came halfe a mile from the house, the same hand of the Lorde which before he had mocked, in a cracke of thunder stroke him about the girdlestead, that he fell downe starke dead. Which example is worthie our remembrance, to put vs in minde of Gods heauie wrath against those which scorne his iudgements: for our duetie is to tremble and feare: and it were greatly to be wished, that we could with open eye beholde the terriblenesse and fearefulnesse of Gods iudgements: it would make a man to quake and to leaue off sinne. If a man passe by some high and daungerous place in the night when he cannot see, he is not afraid; but if yee bring him backe againe in the day, and let him see what a stiepe and daungerous way he came, he will not be brought to goe the same way againe for any thing: so it is in sinning; for men liuing in ignorance and blindnes, practise any wickednes, and do not care for Gods iudgements: but when God of his goodnes bringeth them backe, and openeth their eyes to see the downefall to the pit of hell, and the iudgements of God due to their sinnes: then (they say) they will neuer sinne as they haue done, but become newe men, and walke in the way to eternall life.\n\nThirdly, we are taught by the Apostle Paul, that if we be to doe any dutie to our brethren, as to releeue them, we must doe it with chearefulnesse: for hee laboureth to perswade the Corinthians to cherefull liberalitie; and the reason of his perswasion is, *because God is able to make all grace to abound towards them.*[^92] Where also this duetie is taught vs, that seeing God is omnipotent and therefore able to make vs abound, therefore we must giue cherefully to our poore brethren which want.\n\nFourthly, whereas there are many in euery place, which haue liued long in their sinnes, euē from their cradle; some in wantonnesse, some in drunkennes, some in swearing, some in idlenes, and such like: out of this place, to all such there is a good lesson, namely that euery one of them doe nowe become new men, and repent of all their sinnes, for all their life past. For marke what Paul saith of the Iewes, which cut off from Christ through vnbeleefe, & haue so continued in hardnes of heart, and desperate malice against him, almost 16. hundreth yeares:[^93] *If* (saith he) *they abide not still in vnbeleefe, they may be grafted into their oliue again:* and his reason is this, *because God is able to graft them in againe.* Euen so though we haue liued many yeres in sinne, (and sure it is a dangerous and fearefull case for a man to liue 20, 30, or 40, yeres vnder the power of the deuill:) yet we must know that if we wil now liue a new life, forsake all our sinnes, & turne to God, we may be receiued to grace, & be made a branch of the true oliue, though we haue borne the fruits of the wild oliue all our life long. But some will obiect, that they haue no hope of Gods fauour, because they haue beene so grieuous sinners, and continued in them so long. *Answ.* But know it, whosoeuer thou art, God is able to graft thee in; & if thou repent, he will receiue thee to his loue & fauour. This must be obserued of all, but especially of such as are olde in yeares, and yet remaine ignorant without knowledge; they must turne to the Lorde by repentance: otherwise, if they continue still profane and wicked, they must knowe this, that their damnation comes post hast to meete them, and they to it.\n\n[^94]And thus much for the dueties. Nowe followe the consolations which Gods Church reape from this, that God the father *is omnipotent.* First, the wonderfull power of God serueth to strengthen vs in prayer vnto God; for he that will pray truly, must onely pray for those things for which he hath warrant in Gods word: all our prayers must be made in faith, and for a man to pray in faith, it is harde: therefore a speciall meanes to strengthen vs herein, is the mightie power of God. This was the ground and stay of the leaper whome our Sauiour Christ clensed: *Lord* (saith he) *if thou wilt,*[^95] *thou canst make me cleane.* And in the Lords prayer, when our Sauiour Christ hath taught vs to make sixe petitions; in the ende he giueth vs a reason, or motiue to induce vs to stand vpon, and to wait for the benefits before craved, in these words: *Thine is the kingdome, thine is the power,* &c.\n\nSecondly, hence we learne this comfort, that all the gates of hell shal neuer be able to preuaile against the least mēber of Christ. I doe not say they shal neuer be able to assault, or tempt them, for that may be: but they shall neuer ouercome them. How (will some say) may we be resolued of this? *I answer,* By reason of faith: for if a Christian man do beleeue that God the father, and in Christ his father, is almightie, no enemie shall euer be able to preuaile against him. So S. Iohn reasoneth: *Little children, yee are of God, and haue ouercome them,*[^96] that is, all false teachers, *because greater is he that is in you,* that is, Christ Iesus by his holy spirite, who is God, and therefore almightie, *then he that is in the worlde,* that is, the spirit of Sathan: therefore you neede not to feare. So Dauid compareth him selfe to a sillie sheepe, and saith: *Though I should walke through the valley of the shadow of death,* that is,[^97] as it were in the mouth of the lyō, *yet I will feare none evill*: why so? because the Lord is with him: *thy rodde* (saith he) *and thy staffe comfort me.*\n\nThus much for the benefits. Now whereas it is saide the first person is a father, as also almightie: ioyne these two together, and hence will arise singular benefits and instructions. First, whereas we are taught to confesse, that the first person is a father almightie, we and euery man must learne to haue experience in himselfe, of the mightie power of this almightie father. Why, will some say, that is nothing, for the deuil and all the damned soules feele the power of the Almightie? True in deede they feele the power of God▪ namely as he is an almightie Iudge condemning them▪ but they feele not the power of an almightie father: this is the point whereof we must learne to haue experience in our selues. Paul prayeth *that the God of our Lord Iesus Christ the father of glorie,*[^98] *would giue vnto the Ephesians the spirite of wisdome, to see what is the exceeding greatnes of his power in them which beleeue, according to the working of his mighty power which he wrought in Christ.* Which place must be cōsidered: for here the Apostle would haue vs haue such a speciall manifestation of Gods power in our selues, like to that which he did once shew forth in Christ. But how did Christ see and find the power of God as he was man? *Answ.* Diuers waies: I. On the crosse he died the first death; which is the separation of bodie and soule: and he suffered the sorrowes of the second death. For in his soule he bare the whole wrath of God, and all the panges of hell, and after was buried and laide in the graue, where death triumphed ouer him for the space of three daies. Now in this extremitie God did shew his power, in that he raised Christ from death to life. And looke as his power was manifested in Christ the head: so must it be manifested in all his members: for euery man hath his graue, which is naturall sinne and corruption, which we draw from our first parents, and looke as a man lies dead in the graue, and can mooue neither hand nor foote: so euery man by nature lieth dead in sinne. Now as God did shewe his power in raising Christ from death: so euery one must labour to haue this knowledge and experience in him selfe of the mightie power of God, in raising him from the graue of sinne to newnes of life. For thus Paul makes a speciall request, that he might *knowe Christ, and the vertue of his resurrection,* that is,[^99] that he might feele in him selfe that power whereby Christ was raised from death to life, to raise him also from the bondage of his sinnes to a new life more & more. Furthermore, whē Christ was vpon the crosse, and all the gates of hell were open against him, then did▪ hee vanquish Sathan; he bruised the serpents head, and as Paul saith, *he spoiled principalities and powers, and made a shew of them openly, and hath triumphed ouer them in the crosse:*[^100] he ouercame the deuill, and all his angels by the power of his almightie father, and by his owne power as he is God. And euen so must Christian men labour to finde the same power in themselues of this almightie father, by which Christ did triumph ouer sathan, that by it they may tread him vnder their feete, which men can neuer doe by any power in themselues. Againe, Christ praieth that that cuppe might passe from him: and yet he saith;[^101] *Not my will, but thy will be fulfilled.* For it was necessarie that Christ should suffer. And this request was heard, not because he was freed from death: but because God his father Almightie gaue him power and strength in his manhoode to beare the brunt of his indignation. Nowe looke as this power was effectual in Christ Iesus the head, to make him able and sufficient to beare the panges of hell: so the same power of God, is in some measure effectuall in all the members of Christ, to make them both patient, and of sufficient strength to beare any affliction, as Saint Paul saith: *beeing strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnes.*[^102] And this is a notable point which euery one ought to learne: that wheras they confesse God to be their almightie father, they should here withall labour to feele and haue experience in themselues, that he is almightie in the beginning and continuing of grace vnto them, and in giuing thē power and patience to suffer afflictions. Further, Christ Iesus when the worke of our redemption was accomplished,[^103] was lifted vp into heauen, and set at the right hande of God in heauenly places, farre aboue all principalities and powers, &c. euen by the power of his father: well, as this power was made manifest in the head: so must it be in the members thereof. Euery child of God shall hereafter see and feele in himselfe the same power, to translate him from this vale of miserie in this life, to the kingdome of heauen. Wherefore to conclude, we haue great cause to be thankefull and to praise God for this priuiledge, that he sheweth his power in his children in regenerating them, in making them die vnto sinne, and to stand against the gates of hell, & to suffer afflictions patiently: as also that he translates thē from death to life. And euery one should shew his thankfulnes in labouring to haue experience of this power in himselfe, as Paul exhorteth vs in his epistles to the Colossians & Ephesians: yea, read all his epistles, & we shal finde he mentioneth no point so often as this, namely the mightie power of God, manifested first in Christ, & secondly in his mēbers: and *he accounteth all things losse that he might know Christ, & the vertue of his resurrection.*[^104] This point is the rather to be marked, because his power in the matter of grace is not to be seene with eye; & fewe there be in respect that haue felt the vertue thereof in themselues: for the deuill doth mightitily shew his cōtrary power in the greatest part of the world, in carrying them to sinne and wickednes.\n\nSecondly, hence we learne that which Paul teacheth, namely to know,[^105] that all things worke together for the best vnto them that loue God. God is almightie, & therfore able to do whatsoeuer he wil: he is also a father; & therfore is willing to doe that which is for our good. But some will say, we are subiect to many crosses, yea to sinne: what? can our sinnes turne to our good? *Ans.* If God almightie be thy father, he wil turne thine afflictions, yea thy sinnes which by nature are euill, beyond all exspectation vnto thy saluation. And this God will doe to all such as be obedient vnto him: yet no man must hereupon presume to sinne.\n\nThirdly, whereas we beleeue that God is a mightie father, it serues to confirme Gods children in the promises of mercie reuealed in his word. The chiefest whereof is, that if men will turne from their sinnes, and beleeue in Christ, they shall not perish, but haue life euerlasting. I know some men wil make it an easie thing to beleeue, especially those which neuer knewe what faith meant. But such persons neede no meanes of confirmation of faith: therfore let all those which haue tasted of the hardnes of attaining vnto it, learne how to stablish their wauering hearts in the promises of God, by the consideration of these two points: God is a father; and therefore he is willing: he is also almightie, and therefore he is able to performe his promises. He that will be truly resolued of Gods promises, must haue both these setled in his heart, and build on them as on two foundations.\n\nIt followeth, *Creatour of heauen and earth*] We haue spoken of the title of the first person, & of his attributs: now we come to speake of his effect, namely the creation: but before we come to it, we are to answer a certaine obiection which may be made. At the first it may seeme strāge to some, that the worke of creation is ascribed to the first person in Trinitie the father: whereas in the Scripture it is common to them all three equally. And first that the father is Creatour, it was neuer doubted: as for the second person the Sonne, that he is Creatour,[^106] it is euident: *all things are made by it,* that is, by the Sonne, who is the substantiall word of the father, *& without it was made nothing that was made.* And againe, it is said, *that God by his Sonne made the worlde.* As for the holy Ghost,[^107] the worke of creation is also ascribed vnto him, and therefore Moses saith, *the spirit mooued vpon the waters:* and Iob saith:[^108] *his spirit hath garnished the heauens*: How thē is this peculiar to the father, being cōmon to al the three persons in trinitie? *I answer,* the actions of God are two-fold: either inward, or outward. The inward actions are those, which one person doth exercise towards another: as the father doth beget the sonne, & this is an inward action peculiar to the father: for all inward actions are proper to the persons from whome they are. So the Sonne doth receiue the godhead frō the father; & the holy Ghost frō thē both; & these are inward actions peculiar to these persons. So likewise for the father to send his sonne, it is an inward action proper to the father, & cannot be cōmunicated to the holy Ghost: & the sonne to be sent by the father onely is a thing proper to the sonne, & not cōmon to the father, or to the holy Ghost. Now outward actions are the actions of the persons in the Trinitie to the creatures: as the worke of creation, the work of preseruatiō, & of redemption. These & all such actions are cōmon to all the three persons: the father createth, the sonne createth, & the H. Ghost createth: & so we may say of the works of gouernment, & of redemption, & of all outward actions of the persons to the creatures. But some again may say, how then can the work of creation, being an outward action of God to the creature, be peculiar to the first person the father? *I answer,* the work of creation is not so proper to the first person the father, as that it cannot also be common to the rest: for al the three persons ioyntly created all things of nothing; onely they are distinguished in the manner of creating. For the father is the cause that beginneth the worke,[^109] the sonne puts it in execution, the holy Ghost is the finisher of it. And againe, the father createth by the[^110] sonne & by the H. Ghost: the sonne createth by the holy Ghost, & frō the father: the H. Ghost createth not by the father, nor by the sonne; but frō the father & the sonne. And this is the reason why the work of creation is ascribed here vnto the father, because he alone createth after a peculiar manner, namely by the sonne, and by the holy Ghost: but the sonne and the holy Ghost create not by the father but from him.\n\nThus hauing answered the obiection, we come to speake of the creation it selfe. In handling whereof, we must withal treat of the *Counsell of God,* as being the cause thereof, & of the Gouernment of the creatures, as beeing a worke of God whereby he continues the creation. And the order which I wil obserue, is first to speake of the *Counsell of God,* and secondly of the exequution of his Counsell, which hath two speciall branches, the first the *creation,* the second the *preseruation* or *gouernment* of things created.\n\nThe Counsell of God, is his eternal & vnchangeable decree, wherby he hath ordained al things either past, present or to come, for his own glorie. First I cal it a decree, because God hath in it set down with himselfe & appointed as soueraigne Lord, what shall be, what shal not be. I adde further, that al things whatsoeuer come vnder the cōpasse of this decree; as Paul saith, *He worketh al things according to the coūsel of his wil.*[^111] And our Sauiour Christ saith, that a sparrow cānot fall on the ground *without the heauenly father*:[^112] yea further, he tels his disciples, that the *very haires of their heads are numbred,* meaning that they are knowne and set downe in the counsell of God. And considering that God is King of heauen and earth; and that most wise, yea wisdome it selfe; and most mightie, yea might and power it selfe: it must needs be that he hath determined how all things shall come to passe in his kingdome, with all their circumstances, time, place, causes, &c. in such particular maner, that the very least thing that may be, is not left vnappointed and vndisposed.\n\nThe counsell of God, hath two properties, *eternitie,* and *vnchangeablenes.* It is eternall, because it was set downe by God from euerlasting before all times, as Paul saith, God hath chosen the Ephesians to *saluation before all worlds.*[^113] And he saith of himselfe, that he was called according *to the purpose of God, which was before all worlds.* Againe, the same counsell once set downe, is vnchangeable. God saith, *I am Iehovah, and I change not. With God* (saith S. Iames) *there is no variablenes, nor shadow of change.* Nowe such as God is, such is his decree and counsell. And he beeing vnchangeable, his counsels also are vnchangeable.\n\nGods counsell hath two parts, his foreknowledge, and his will or pleasure. His foreknowledge, whereby he did foresee all things which were to come. His will, whereby in a generall manner he wills and ordaines whatsoeuer is to come to passe: and therefore such things as God altogether nilleth, can not come to passe. Nowe these two parts of the counsell of God must be ioyned together, and not seuered. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as holde that God doth barely foresee sundrie things to come, no manner of way either willing or decreeing the issue and euent of them, doe bring in little better then Atheisme. For if we say that any thing comes to passe either against Gods will, or God not knowing of it, or not regarding it, we shall make him either impotent or careles, & rase the very foūdation of Gods prouidence.\n\nAnd this decree of God must be conceiued of vs as the most generall cause of all things subsisting: beeing first in order hauing all other causes vnder it, and most principall, ouerruling all, ouerruled by none.\n\nThus we see what is to be held touching Gods counsell: now for the better clearing of the truth, three obiections of some difficultie are to be answered. First may some man say, if God decree and ordaine all things whatsoeuer, then he decreeth and ordaineth sinne. But God decrees not sinne in as much as it is against his will: and therefore he decrees not all things. *Answ.* We vse not to say, that God doth simplie will or decree sinne, but onely in part, adding with all these caueats. I. That God willeth and decreeth sinne, not properly as it is sinne, but as it hath in it sundrie regards & respects of goodnes, so farforth as it is a punishment, or chastismēt, or trial, or action, or[^114] hath any existēce in nature. II. God can so vse euill instruments, that the work done by them beeing a sinne, shall neuerthelesse in him be a good worke: because he knows how to vse euill instruments well. If it be further alledged, that God willeth no wickednes, Psal. 5.5. we must know, that Gods will is twofold, generall, & speciall. Generall, whereby God willeth & decreeth that a thing shal be: & by this kind of will he may be said to wil sinne; & that without sinne. For though he decree it thus, yet he doth not instill wickednes into the heart of any sinner, & his decree is onely for a most excellent end. For in regard of God which decreeth, it[^115] is good that there should be euill▪ To this purpose Augustine saith excellently, *By an vnspeakeable manner it comes to passe, that that which is against Gods will, is not without his will.*[^116] Now the special wil of God is that whereby he willeth any thing in such maner, that he approoueth it, & deliteth in it. And thus indeede we can not say without blasphemie, that God willeth sinne. Thus then we see in what manner and how farforth God may be said to decree sinne.\n\nAgaine it may be obiected thus. If all things be determined by the vnchangeable decree of God, then all things come to passe by an vnchangeable necessitie: and men in their actions haue no freewill at all, or libertie in doing any thing. *Ans.* This must be learned as a certen rule, that the necessarie decree of God, doth not abolish the nature of the second causes, and impose necessitie vpon the will of mā, but only order & incline it without any constraint, to one part. As for example: when a people is gathered togeather to heare Gods worde, there is none of them but they know that they come thither by Gods prouidence (and in that respect necessarily) yet before they come, they had all freedome and libertie in themselues to come or not to come: & Gods eternall counsell did not hinder the libertie of our wills, in comming or not comming, nor take away the same: but onely incline and turne them to the choice of one part. An other example hereof we may haue in our Sauiour Christ, whose state and constitution of bodie, if we regard, he might haue liued longer: yet by the eternall counsel of God, he must die at that place, at that time, at that houre where and when he died. Whereby we may see, that Gods counsel doth not hinder the wil of mā; but only order & dispose it. Which answer being wel marked, we shall see these two will stande together: the necessarie and vnchangeable counsell of God, and the free will of man. And againe, that the same action may be both necessarie and contingent: necessarie in regard of the highest cause, the coūsell of God; not necessarie but contingent in respect of the second causes as among the rest, the will of man.\n\nThirdly, some will yet obiect against this doctrine, that if all things come to passe according to gods vnchāgeable decree, then what needs the vsing of any meanes? what needs the preaching of the word, & receiuing of the sacraments? what needes any lawes, princes, magistrates, or gouernment? what needs walking in mens ordinarie callings? all is to no ende: for let men play or worke, sleepe, or wake; let him doe what he will, all is one: for Gods eternall counsell must needs come to passe: therefore it may seeme in vaine for men to busie themselues about such things. *Ans.* But we must know, that as God hath appointed all things to come to passe in his eternall and vnchangeable counsell; so in the same decree, he hath together set downe the means & waies whereby he will haue the same things brought to passe: for these two must neuer be seuered: the thing to be done, & the means whereby it is done. We may read in the Acts in Pauls daungerous voyage towards Rome, an Angel of the Lord told Paul,[^117] that God had giuen him all that sayled with him in the ship: nowe the souldiers and marriners hearing this, might reason thus with thēselues; Seeing God hath decreed to saue vs all, we may doe what we will, there is no danger, for we shall all come to land aliue: but marke what Paul saith, *except these abide in the ship, ye cannot be safe*:[^118] where we may see, as it was the eternall counsell of God to saue Paul, & all that were with him: so he decreed to saue all by this particular meanes of their aboad in the ship. King Ezechias was restored to his health, & receiued from God a promise that he should haue 15. yeares added to his daies,[^119] & the promise was confirmed by signe: nowe, what doth he? cast off all means? no: but as he was prescribed, so he applieth a bunch of drie figges to his sore, and vseth still his ordinarie dyet. Therefore it is grosse ignorance & madnes in men to reason so against Gods decree; God in his vnchangeable counsell, hath decreed & set down all things how they shal be; therefore I will vse no means, but liue as I list: nay rather we must say the contrarie; because God hath decreed this thing or that to be done: therfore I wil vse the means which God hath appointed to bring the same to passe.\n\nNow followes the *Creation,* which is nothing else but a worke of the blessed Trinitie, forming & framing his creatures which were not before, & that of nothing. The points to be knowne concerning the creation, are many. The first, is the thing by which God did begin & finish the creatiō. And we must vnderstande, that at the first God made all things, without any instrument or meanes, & not as men do which bring to passe their busines by seruants & helps; but only by his word & commandement: as the Psalmist saith, *He commanded, and all things were made.* In the beginning God said,[^120] *Let their be light,* & there was light: & by the same meanes was the creatiō of euery creature following.[^121] The very power of the word and cōmandement of God was such, as by it that thing was made & had a being, which before was not. It may be demanded, what word this was by which God is said to make all things. *Ans.* The word of God in scripture is taken 3. waies: for the substantiall word: for the soūding or written word; for the operatiue or powerful word. The substātial word, is the secōd person begottē of the substāce of the father. Nowe howsoeuer it be true, that God the father did create al things by his word, that is, by his Sōne: yet doth it not seeme to be true that by these words [*God said, let there be,* this or that] that the Sōne is ment. For that word which God gaue out in the creation was in time, wheras the Sōne is the word of the father before all times: and againe, it is a word common to the three persons equally, whereas the Sō is the word of the father onely. Furthermore, it is not like that it was any soūding word stāding of letters & syllables, & vttered to the creatures after the vsuall maner of mē, that was the cause of thē: it remains therfore that all things were made by the operatiue word,[^122] which is nothing but the pleasure, wil, & appointmēt of God, & is more powerful to bring a thing to passe, then all the meanes in the world beside. For Gods willing of any thing is his effecting & doing of it And this is prooued by Dauid, when he saith, *He spake the word, and they were made: he cōmanded, and they were created.* Hence we must take out a speciall lesson, needefull to be learned of euery man. Looke what power God vsed & shewed in making the creatures when they were not, the same power he both can & wil shew forth in recreating & redeeming sinful mē by the pretious blood of Christ. By his word he created mans heart when it was not; & he can & will as easily create in any of such a new heart,[^123] specially whē we vse the good means appointed for that end. As, when Christ said to dead Lazarus,[^124] *Lazarus come forth,* he arose & came forth of his graue, though boūd hād & foot: so whē the Lord speaks to our dead hearts by his word & spirit, we shal rise forth of the graues of our sinnes & corruptions. In the creatiō of the great world, God said let there be light, & presently darknes gaue place: & the same he cā do to the little world, that is, to man. We are by nature darknes, & let God but speake to our blind vnderstādings, our ignorāce shal depart, & we shal be inlightned with the knowledge of the true God and of his wil: as Paul saith,[^125] *God that cōmaunded the light to shine out of darknes is he which hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ.*\n\nSecondly, God made all creatures, without motion, labour, or defatigation; for his very bidding of the worke to be done, was the doing of it. And this thing no creature can doe, but God onely, though vnto Adam labour was without paine before the fall.\n\nThirdly, the matter & the first beginning of all creatures was nothing, that is, all things were made, when as there was nothing whereof they might be made, as Paul saith, *God calleth those things which be not, as though they were.*[^126] And indeed in the first creation, al things must be made either of the essence of God or of nothing: but a creature can not be made of the essence of God, for it hath no parts, it is not divisible, and God made all things that were made out of himselfe or his owne essence: the conclusion then is, that the framing of the creatures in the beginning, was not of any matter, but of nothing. This must teach us to humble our selves: Many there be that stande upon their ancestours: but let them here looke whence they came first, namely, as Abraham saith of himselfe, *of dust and ashes.* And what was this dust and ashes made of? Surely of nothing: wherefore every mans first beginning is of nothing. Well then, such men as are caried away with their pedigree and descent, if they looke well into it, they shall finde small cause to boast or bragge. And this cōsideration of our first beginning must moue vs to true humiliatiō in our selves.\n\nFourthly, God in framing his creatures, in the beginning made them good: yea, very good. Now the goodnesse of the creature is nothing else, but the perfect estate of the creature, whereby it was conformable to the will and minde of the Creator allowing and approouing of it when he had made it: for a creature is not first good, and then approoved of God: but because it is approoved of God, therefore it is good. But wherein will some say, standes this goodnesse of the creature? I answer, in three things. I. in the comelinesse, beautie, and glorie of euery worke in his kinde both in forme and constitution of the matter. II. in the excellencie of the vertue which God hath giuen to it: for as he hath appointed euery creature for some especiall end: so he hath fitted and furnished it with sufficient power and vertue for the accomplishing of the same end. III. in the exceeding benefite and profitablenesse that came by them to man. But since the fall of man this goodnesse of the creature is partly corrupted and partly diminished. Therefore when wee see any want, defect or deformitie in any of them, we must haue recourse backe againe to the apostasie of our first parents, and remember our fall in them, and say with a sorowfull heart, this comes to passe, by reason of mans most wretched sinne which hath defiled heauen and earth, and drawen a curse not onely upon himselfe, but upon the rest of the creatures for his sake, whereby their goodnesse is much defaced.\n\nFiftly. the end of creation, is the glory of God, as Salomon saith, *God made all things for his owne sake: yea even the wicked for the day of evill.*[^127] And God propounds this principall end to himselfe, not as though he wanted glorie, and would purchase it unto himselfe by the creation; for hee is most glorious in himselfe, and his honour and praise being infinite, can neither be increased nor decreased: but rather that he might communicate and make manifest his glorie to his creatures, and giue them occasion to magnifie the same. For the reasonable creatures of God beholding his glory in the creation, are mooved to testifie and declare the same among men.\n\nThe sixt shall be touching the time of the beginning of the world, which is, betweene fiue thousand and sixe thousand yeres agoe. For Moses set downe exactly the computation of time from the making of the worlde to his owne daies: and the Prophets after him haue with like diligence set downe the continuance of the same to the verie birth of Christ. But for the exact account of yeeres Chronologers are not all of one minde. Some say there be 3929. from the creation to Christes birth, as *Beroaldus*: some 3952. as *Hierome* and *Bede*: some 3960. as *Luther* and *Io. Lucidus:* some 3963. as *Melancthon* in his Chronicle & *Functius*: some 3970. as *Bullinger* and *Tremellius*: some towards 4000. as *Buntingus.* Now from the birth of Christ to this day are 1592. yeeres, and adding these together, the whole time amounteth. And God would haue the verie time of the beginning of the world to be revealed, 1. that it might be knowen to the Church, when the couenant of grace was first giuen by God to man, and when it was afterward renewed, and how Christ came in the fulnesse of time, Gal. 4. 2. that we might know that the world was not made for the eternall and euerliuing God, but for man. 3. that we might learne not to set our hearts on the world and on the things therein which haue beginning and end, but seeke for things eternall in heauen. And before the time which I haue named began, there was nothing beside God, the world it selfe and all things else were vncreated. Some men use to obiect and say, What did God doe all that while before the world was? how did he imploy himselfe? what was he idle? *Answer.* The Iewes to this bad question make as badde an answere. For they say he was continually occupied in making many litle worlds, which he continually destroyed as he made them, because none pleased him till hee made this. But we must rather say, that some things are reuealed which God did then, as that he decreed what should come to passe when the world was: & that thē the blessed persons in Trinitie did take eternall delight ech in other. If any man will needs know more,[^128] let him heare what Moses saith, *Secret things belong to the Lord our God,*[^129] *but things revealed to vs and to our children for ever:* and let him marke what one eluding the question, answered: namely,[^130] that God was making hell fire to burne all such curious persons as will needs know more of God then hee hath revealed to them: for where God hath not a mouth to speake, there we must not haue an eare to heare: therefore wee must let such curious questions passe.\n\nSeventhly, some may aske in what space did God make the world? *I answer.* God coulde haue made the world, and all things in it in one moment:[^131] but he began and finished the whole worke in sixe distinct daies. In the first day he made the matter of all things and the light: in the second the heauens: in the third day he brought the sea into his compasse, and made the drie land appeare, and caused it to bring forth hearbs, plants, and trees: in the fourth hee made the Sunne, the Moone, & the Starres in the heauen: in the fifth day hee made the fishes of the sea, the foules of the heauen, and euery creeping thing: in the sixth day hee made the beastes of the field, and all cattell, and in the end of the sixt day he made man. Thus in sixe distinct spaces of time, the Lorde did make all things: and that especially for three causes. I. to teach men that they ought to haue a distinct and serious consideration of every creature: for if God had made the world in a moment, some might haue said, this work is so mistical, that no man can speak of it. But for the preventing of this cavill, it was his pleasure to make the world and all things therein in sixe dayes: and the seventh day he commaunded it to be sanctified by men, that they might distinctly and seriously meditate upon euerie worke of the creation. II. God made the world, and euery thing therein in sixe distinct daies, to teach vs, what wonderfull power and libertie he had ouer all his creatures: for hee made the light when there was neither Sunne nor Moone, nor starres: to shewe, that in giuing light to the world, he is not bound to the Sunne, to any creature, or to any meanes: for the light was made the first day: but the Sonne, the Moone, and the Starres were not created before the fourth day. Againe, trees and plantes were created the third day: but yet the Sunne, Moone, and the Starres, and raine which nourish and make hearbs, trees, and plantes to growe were not created till after the third day: which shewes plainely, that God can make trees, plants, & herbs to grow without the meanes of raine, and without the vertue and operation of the Sunne, the Moone, & the Starres. III. he made the worlde in sixe distinct dayes, and framed all things in this order, to teach us his wonderfull providence of his creatures: for before man was created he prouided for him a dwelling place, and all things necessarie for his perpetuall preseruation, and perfect happinesse and felicitie. So also he created beasts and cattell: but not before he had made hearbs, plants, and grasse, and all meanes whereby they are preserued. And if God had this care ouer man when as yet hee was not: much more will God haue care ouer him now when hee is, and hath a being in nature.\n\nAnd thus much concerning the pointes of doctrine touching the creation. The duties follow. And first by the worke of creation we may discerne the true Iehouah from all false gods & idols in the world. This Esaiah maketh plain, bringing in the Lorde reasoning thus: *I am God, and there is no other God besides me.* How is that prooued? thus: *I forme the light, and create darkenesse, I make peace, and create evill:*[^132] *I the Lord doe all these things.* If a man aske thee how thou knowest the true God from all false gods: thou must answere, by the worke of creation: for he alone is the maker of heauen and earth, and all things in them. This propertie can not agree to any creature, to any man, saint, or Angell: nay, not to all men and all Angels they can not giue being to a creature which before was nothing. Secondly, wheras God the Father is the Creatour of all▪things, and hath giuen unto man reason, understanding, and abilitie, more then to other creatures, we are taught to consider and meditate of the worke of Gods creation. This the wise man teacheth vs, saying, *Consider the worke of God.* And indeed it is a speciall dutie of euery man which professeth himselfe to be a member of Gods Church,[^133] as he acknowledgeth God to be the Creatour, so to looke upon his workemanshippe and view and consider all creatures. A skilfull workeman can haue no greater a disgrace, then when hee hath done some famous thing▪ to haue his friende passe by his worke, and not so much as looke upon it. If it be demaunded for what ende must we looke upon the worke of Gods creation? I answere, that in it wee may see and discerne Gods power, wisedome, loue, mercie, and providence, and all his attributes, and in all things his glorie. This is a most necessarie dutie to be learned of euery man: we thinke nothing too much or to good to bestow on vaine shewes, & plaies, idle sportes and pastimes, which are the vanities of men, and we doe most willingly beholde them: in the meane season utterly neglecting and contemning the glorious worke of Gods creation. Well, the Lorde God hath appointed his Sabaoth to be sanctified not only by the publique ministerie of the worde, and by private prayer, but also by an especiall consideration and meditation of gods creatures: and therefore the duetie of euery man is this, distinctly and seriously to view and consider the creatures of God; and thereby take occasion to glorifie his name, by ascribing vnto him the wisedome, glorie, power, and omnipotencie that is due unto him for the same.\n\nThirdly, wee must giue God the glorie in all his creatures, because hee is the creatour of them all. So in the Revelation the foure and twentie Elders fall downe before him, and say, *Thou art worthy, O Lorde, to receive glorie and honour,*[^134] *and power*: giuing this reason: *for thou hast created all things, and for thy wills sake they are and haue beene created.* Reade the Psalmes 147. and 148. both which tende to this, that God may be praised, because he is the Creatour of all things, and therefore must haue all the glorie. Wee knowe, that when men beholde any curious worke of a cunning and skillfull craftesman, straightway they will leaue the worke, and inquire after him that made it, that they may praise his skill. The same is our dutie in this case, when we come abroad, and beholde every where in all the creatures the admirable and unspeakeable wisedome, goodnesse, and power of God, then wee must make hast from the creature, and goe forwarde to the Creatour, to praise and glorifie him: and herein must wee shewe our selues to differ from bruite beasts, in that in the vse and view of Gods creatures, we doe returne due glory, praise, and honour unto the creatour.\n\nOur fourth duty is set downe by the Prophet Amos, who moouing the people to meete God by repentance, addeth a reason taken frō the creation:[^135] *He that fourmeth the mountaines & createth the winds, which declareth unto man what is his thought, which maketh the morning darkenesse, &c. the Lord God of hosts is his name.* The meaning of the Prophet is this, God is a terrible iudge, & we are as traitors & rebels against him: therfore the best way that we can take is this: he is cōming to iudgement, let us therfore meete him & fall downe before him, & humble our selues under his mighty hād. And the holy ghost by the prophet would mooue the people to meete God by serious repētance, by a reason framed thus: If God who is their iudge, be able to create the winds, and to forme the moūtaines, & to make the morning darknes: then he is also able to make an eternall iudgement for their confusion. And therfore all such as be impenitent sinners, let thē prepare themselues to turne unto him: & surely if men had grace to lay this to their hearts, they would not liue so lōg in their sinnes without repentance as they do: nay rather, they would prepare themselues to meet him in the way before he come to iudgement, because he is a creator, & therefore able to bring infinite punishments upon them at his pleasure, and to bring them to nothing as he made them of nothing. And let them know it, whosoeuer they be that go forwarde in their sinnes, that God the creator whensoeuer hee will, can opē hell to deuoure them: & that he can shew him selfe as mightie in his iudgement to mens destruction, as he was in the beginning in giuing us a being when we were nothing. Wherefore notable is the practise of David, who ineures himself to the feare of god by the consideration of his creation, saying, *I am fearefully and wonderfully made, &c.*[^136]\n\nLastly, those which haue bin impenitent sinners all their life past▪ must not only learne to repent for their sinnes; but also endeauour to perfourme obedience unto gods word. God is a creatour, and the thing created shoulde in all respectes be conformable to his will: for David saith, *Thine hands have fashioned me, & framed me,*[^137] *give me vnderstanding therfore that I may learne thy cōmandemēts.* And good reasō, for there is no man of any trade, but hee would faine haue all that he maketh and deuiseth to be used: but yet so as the use thereof must be conformable to the will of the maker. For this cause Moses that faithfull servant of God saieth, that the people of Israel dealt wrongfully with the Lord, why? *For he hath created them, and proportioned them, he is their father and he bought them: yet they haue dishonoured him by corrupting themselues towardes him by their vice.* All creatures in heauen and in earth doe the will of the Creatour, except man, and the deuill and his angels: for the Sunne, the Moone, and the starres, they keepe that course which God hath appointed them: but man though he be bound to doe the will of God, because god is his Creator, yet he rebells against him. The potter if in tempering his clay he can not make and frame it according to his minde, at length hee will dash it in peeces: so God, hee createth man, not that he should doe his owne will, but gods will: and therefore that man whosoeuer he be that followeth the lustes of his owne wicked heart, and will not be brought to be conformable to gods will, but continues rebellious still, the Lorde in his wrath will confound him eternally. Therefore it standes euery man in hand to yeeld himselfe plyable unto gods will, & to indeauour to obey it by keeping a good conscience before god and all men, and by walking faithfully in his calling: otherwise the ende will be confusion. If a man haue a trade and other men come into his shoppe, and use such instruments as be there to a wrong end, though they were their owne, yet it would grieue him to see it: so god created all things for his owne use, and for the accomplishing of his will: but rebellious man conformes himselfe to the deuils will, and thereby no doubt he grieuously offendeth god.\n\nAnd thus much of the duties. Now in the third place follow the consolations unto Gods Church and people.[^138] First as S. Paul saith, *God is a creator, yea a faithfull creator.* The properties of a faithfull creatour are two. I. he will preserue his creature: no man is so tender ouer any worke as hee that made it, for he can not abide to see it any way abused. Now God being a faithfull creatour, tenderly loues all his creature. So Iob reasoneth with God, that hee will not cast him off, *because he is the worke of his hands.* II. God will beare with his creature,[^139] to see whether it will be brought to any good ende and use before he will destroy it. And to use the former comparison: The potter will turne and worke the clay euery way to make a vessell unto his minde: but if it will frame no way, then he will cast it away and dash it against the wall. And so God who created man and still preserueth him, and useth all meanes to make him conformable to his will, before hee cast him away. The Lorde did long *strive with* men in the olde worlde, to turne them from their wickednesse: but when nothing would serue them, it is saide,[^140] *It repented the Lorde that hee had made man on the earth.* Amongst us euery one is the creature of God: now if wee shall rebell against this our creator, it may be, he will beare with us for a time: but if we continue therein, and do not turne to him by repentāce, he will bring upon us a finall destruction both in body and soule. Yet I say, before he doe this he will trie all meanes to preserue us, and turne us unto him: and afterwarde, if nothing will serue, then he will shew forth his power in mens confusion: & therefore it stands us in hand to looke unto it.\n\nSecondly, looke what power the Lord did manifest in the creation of all things, the same power he both can and will make manifest in the redemption of mankind. In the beginning God made all things by his worde; and so likewise he is able still to make by the power of his word, of a wicked man that is dead in sinne, a true and liuely member of Christ: which the Prophet Isay signifieth when he saith, *The Lord that created the heavens and spred them abroad, hee that stretcheth forth the earth and the body thereof, &c.*[^141] *I the Lord haue called thee in righteousnesse.* This must not encourage evill men in their wickednesse, but it serueth to comfort the people of God, considering that the same God which once created them, is also as able to saue them: and will shewe himselfe as mightie in their redemption, as hee did in creating them of nothing.\n\nAnd thus much of the Creation in generall. Now it followeth that we come to the handling of the partes thereof. For it is not said barely that God is a creatour; but particularly that he is *a creatour of heauen & earth*: of both which we will speake in order: and first of the creation of heauen. *Heaven*] in Gods worde it signifieth all that is aboue the earth: for the aire wherein we breath is called Heauen. And according to this acception of the worde, there are three heauens, as Paul saith, *He was taken up into the third heauen.* The first of these Heauens is that space,[^142] which is from the earth upward unto the firmament, where the starres are. Thus we reade often in the Psalmes, the birdes which flie in the aire betweene the earth and the starres, are called *the foules of the heaven*: and when God sent the floode to drowne the olde world, Moses saith, *the windowes of heauen were opened:*[^143] meaning, that God powred downe raine from the cloudes abundantly, for the making of a floode to drowne the worlde. The second heauen is that which conteineth the Sunne, the Moone, and the starres: so Moses saith, that God in the beginning created the Sunne, the Moone,[^144] and the Starres, and placed them in the *firmament of heauen.* Besides these two heauens, there is a thirde which is inuisible: and yet it is the worke of Gods handes: and it is that glorious place where Christ in his manhoode sitteth at the right hande of the father: and whether the soules of the faithfull departed are carried, and placed: and in which at the end of the world shall all the elect both in bodie and soule, haue perfect ioy and blisse in the glorious sight and presence of God for euer. But for the better conceiuing the trueth, wee are to scanne and consider three questions. First, whether this third heauen be a creature; for many haue thought it was neuer created, but was eternall with God himselfe: but it is a grosse errour contrarie to Gods worde.[^145] For the Scripture saith, *Abraham looked for a citie* (meaning the heauenly Ierusalem, this thirde heauen) *having a foundation whose builder and maker is God.* Further, if it be eternall, it must either be a creatour or a creature: but it is no creatour, for then it shoulde be God: and therefore it must needes be a creature. But some will say, the Lorde is eternall, and this thirde heauen hath alwaies beene the place of the Lords abode, and therefore it is also eternall. *Answer.* True it is that God doeth shewe his glorie and maiestie in the thirde heauen: but yet that cannot obtaine his godhead: as Salomon saith, *Beholde the heavens, and the heavens of heavens are not able to containe thee.*[^146] Wherefore though God doeth manifest his eternall glorie in this thirde heauen: yet it doeth not follow that therefore it shoulde be eternall: for he needes no place to dwell in: for hee is every where filling all things with his presence excluded from no place. The seconde question where this thirde heauen is? *Answere.* There are some protestants say, it is euery where: and they hold this opinion, to maintaine the reall presence of the Lordes body in or about the Sacrament. But if it were euery where, then hell shoulde be in heauen which no man will say: but heauen indeed is aboue these visible heauens which we see with our eyes: so the Apostle saith,[^147] *Christ ascended on high farre above all heauens, &c.* And againe it is saide of Steven, that beeing full of the holy ghost, *He looked up steadfastly into the heauens,*[^148] *and sawe them open, and the sonne of man standing at the right hand of God.* Thirdly it may be demanded, why God created this thirde heauen? *Answer.* God made it for this cause, that there might be a certaine place, wherein he might make manifest his glorie and maiestie to his elect angels and men: for the which cause it was created a thousand folde more glorious then the two former heavens are▪ in which respect it is called *Paradise,*[^149] by reason of the ioy and pleasure arising from Gods glorious presence. And our Sauiour Christ calleth it the *house of God* his father;[^150] because into it must be gathered all Gods children. It is called the *kingdome of heaven,* because God is the King thereof, and ruleth there in perfect glorie. True it is, God hath his kingdome here on earth: but he ruleth not so fully and gloriously here, as hee shall in heauen: for this is the kingdome of grace, but that is the kingdome of his glorie, where he so reigneth, that he will be all in all, first in Christ, and then in the elect both Angels and men.\n\nNow followes the duties wherunto we are moved principally in consideration of the making of the third heauen. First, if God created it especially for the manifestation of his glorie unto men, that at the ende of this world, by the fruition of Gods most glorious presence, there they might haue perfect ioye and felicitie: wee haue occasion here to consider the wonderfull madnesse of the worlde that reigneth euery where among men, which onely haue regarde to the state of this life, and cast all their care on this world: and neuer so much as dreame of the ioyfull and blessed estate which is prepared for Gods children in the highest heauen. If a man hauing two houses, one but a homely cottage, and the other a princely pallace, should leaue the better, and take all the care and paines for the dressing up of the first, would not euerie man say, he were a mad man? yes undoubtedly. And yet this is the spirituall madnesse that reigneth euery where among men: for God hath prepared for us two houses, one is this our bodie which we beare about us, which is an house of clay, as Iob saith, *Wee dwell in houses of clay whose foundation is dust,*[^151] *which shall be destroyed before the moth:*[^152] and as Peter saith, *a Tabernacle or tent,* which wee must shortly take downe; and wherein we abide but *as pilgrimes and strangers.*[^153] Againe, the same God of his wonderfull goodnesse hath provided for us a second house in the third heauen, wherein we must not abide for a time and so depart: but for euermore enioy the blessed felicitie of his glorious presence. For all this marke a spirituall phrensie possessing the mindes of men; for they imploy all their care and industrie for the maintaining of this house of claye, whose foundation is but dust: but for the blessed estate of the second house, which is prepared for them in the kingdome of heauen, they haue no regarde or care. They will both runne and ride from place to place day and night, both by Sea and lande: but for what? Is it for the preparing of a mansion place in the heauenly Ierusalem? Nothing lesse, for they will scarse goe forth of the doore to use any meanes whereby they may come unto it: but all their studie is to patch vp the ruines and breaches of their earthly cabbine. Now let all men iudge in their owne consciences, whether as I haue saide, this be not more then senselesse madnesse? Againe, the body is but a tabernacle, wherein we must rest as it were for a night, as a stranger doeth in an Inne, and so away: but the second house is eternall in the heavens, an everlasting seate of all felicitie. And therefore our dutie is aboue all things, to seeke the kingdome of heauen and the righteousnesse thereof as Christ himselfe biddeth us.[^154] And if the Lorde haue there prepared such a place for vs, then wee must in this worlde use all good meanes, whereby we may be made worthy the fruition of it: & also fitte and ready at the day of death to enter into it: which at the day of iudgement we shall fully possesse both in soule and body, and there reigne eternally in all happinesse with God Almightie our creatour, the father, the sonne, and the holy ghost. But some may say, how shall a man so prepare himselfe that he may be fitte for that place? *Answer.* This the holy ghost teacheth us: for speaking of this heauenly Ierusalem, hee saith, *There shall enter into it none uncleane thing, neither whatsoever worketh abomination or lyes:*[^155] The meanes then to make our selues fitte, is, to seeke to be reconciled to God in Christ for our sinnes past, and withall, to indeauour to haue an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come, wee must remember what S. Iohn saith,[^156] *Euery one that hath this hope purifieth himselfe*: meaning, that he which hath hope to reigne with Christ in heauen, vseth the meanes whereby he may purifie and keepe himselfe from sinne, as also he saith after, that *he which is borne of God keepeth himselfe and the wicked one toucheth him not.* Signifying,[^157] that all such persons as are truly iustified and sanctified, carrie such a narrowe and straite watch ouer the whole course of their liues and conuersations that the deuill can neuer giue them deadlie wounds, and wholly ouercome them. Now the man that is resolued in his conscience of the pardon of his sinne for the time past, and hath a steadfast purpose in his heart to keepe himselfe upright, and continually to walke in righteousnesse and true holinesse all the daies of his life: this man, I say, is prepared and made fitte to enter into the heauenly Ierusalem: come death when it wil, he is readie. And howsoeuer hee must not looke for heauen here upon earth, yet hee is as it were in the suburbes of this heauenly citie: and at the ende of this life, the king thereof the Lorde Iesus will open the gates and receiue him into his kingdome: for hee is alreadie entred into the kingdome of grace, beeing prepared also, one day when God will to enter into the kingdome of glorie. To conclude this point, let euery man in the feare of God, be mooued hereby to set his heart to prepare him selfe; that when God shall call him hence, hee may be fitte to enter into that glorie. Secondly, seeing God hath prepared the thirde heauen for us, it teacheth euery man in this worlde to be content with the estate wherein God hath placed him, whether it be high or low, rich or poore: why so? because here he is but a pilgrime, and liues in a cottage of clay, and in a tent wherein he must abide but a while, as a pilgrime doth, oftentimes carrying his house about with him; and wee shall in better sort accept the afflictions which God sends us in this life; if we remember that there is prepared for us a place of ioy, which must be our resting place and perfect felicitie for euermore. This was the practise of the children of God, especially of Abraham: for when the Lorde called him out of his owne countrey, hee obeyed, *and by faith abode in the promised lande,*[^158] *as in a straunge countrey, as one that dwelt in tentes with Isaac and Iaakob, heires with him in the same promise*: and the reason followeth, *for hee looked for a citie having a foundation whose builder and maker is God.* They beleeued that these things which the Lorde promised, were shadowes of better things: and hereon stayed them selues, beeing well content with that estate wherto god had called them. So Paul was contented to beare the afflictions which God had laide upon him, and his reason was,[^159] *Because* (saieth hee) *wee looke not on thinges which are seene, but on things which are not seene: for the things which are seene are temporall, but the thinges which are not seene are eternall.* And in the next chapter: *Wee knowe* (saith hee) *that if our earthly house of this Tabernacle be destroyed, wee have a dwelling given vs of God, that is, an house not made with handes, but eternall in the heavens.* And for this cause his desire was rather to remoove out of this bodie, and to be with the Lord.\n\nAnd thus much concerning Heauen. Now followeth the seconde part of Gods creation in these wordes, *And Earth*] Earth signifieth the huge masse or bodie standing of sea and lande, on which wee liue, and all things that be in or upon the earth whatsoeuer: as Paul saith, *For by him were created all things that are in heaven or in earth, &c.*[^160] In other Creedes which were made since this of the Apostles, being expositions of that; there is added *Maker of all things visible and invisible.* Here wee haue occasion to speake of all creatures, but that were infinite: therefore I will make choise of these two, good Angels and Men.\n\nI. That Angels had a beginning it is no question: for Paul saith,[^161] that by God all things were created in heauen and earth, things visible and invisible, whether thrones, principalities or powers. And in respect of the creation, angels are called the *sonnes of God.*[^162] But the time & day of their creation can not be set downe further then this, that they were created in the compasse of the sixe daies. For Moses saith, *Thus,* namely in the compasse of the first sixe daies, *the heauens and the earth were fashioned, and all the hoast of them:* that is, all varietie of creatures in heauen and earth serving for the beautie and glorie thereof: whereof no doubt the Angels are the principall.\n\nII. Touching the nature of angels, some haue thought that they are nothing but qualities & motions in the minds of men, as the Sadduces and the Libertines of this time: but the truth is, that they are spirits, that is, spirituall and invisible substances, created by God, and really subsisting: for the scripture ascribes unto them such kind of actions which can not be perfourmed by the creatures, saue only such as be substances: as to stand before the throne of God, to behold the face of the Father, to carry mens soules to heauen, &c. yet must we not imagine that they are bodily substāces consisting of flesh and bone. And though they tooke upon them visible shapes & formes, & did eate and drinke in the company of men,[^163] & thereupon are called *Men* in scripture: yet they did this by diuine dispensation for a time, that they might the better performe the actions & businesses among men, to which they were by God appointed. And the bodies of men which they assumed, were no partes of their natures united to them, as our bodies are to us; but rather they were as garmēts are to us, which they might put off & on at their pleasure. If any shall aske, whence they had these bodies, the answer is, that either they were created of nothing by the power of God, or framed of some other matter subsisting before. If againe it be asked what became of these bodies when they laide them downe, because they used them but for a time, the answere may be, that if they were made of nothing, they were againe resolued into nothing: if made of other creatures, that then they were resolued into the same bodies of which they were first made; though indeed we can define nothing certenly in this point.\n\nIII. Angels are reasonable creatures of excellent knowledge and understanding, farre surpassing all men saue Christ. Their knowledge is threefold: naturall, revealed, experimentall. Naturall, which they receiued from god in the creation. Revealed, which God makes manifest to them in processe of time, wheras before they knew it not. Thus God revealed to Gabriel the mysterie of the seuentie weekes, Dan. 8. & 9. And in the Apocalyps many things are revealed to the Angels that they might reveale them to us. Experimentall knowledge, is that which they get by obseruing the dealings of god in the whole world, but specially in the Church.[^164] And thus Paul saith, *that to principalities and powers in heauenly places is the manifold wisdom of god by the Church.*\n\nIV. And as the knowledge,[^165] so also the power of the good Angels is exceeding great. They are able to doe more then all men can. Therefore Paul calls them *mightie Angels,* 2. Thess. 1.7.[^166] Yea their power is farre superiour to the power of the wicked angels, who since the fall are vnder them and cannot preuaile against them.\n\nV. The place of the aboad of Angels, is the higest heauen, vnlesse they be sent thence by the Lord, to doe some thing appointed by him. This our Sauiour Christ teacheth when he saith, that the angels of little ones doe alreadie behold the face of the father in heauen. And the wicked angels before their fall were placed in heauen, for they were cast thence.\n\nVI. That there be certaine distinctions and diuersities of angels, it is very likely, because they are called thrones and principalities and powers, *Cherubim* and *Seraphim.*[^167] But what be the distinct degrees and orders of angels, and whether they are to be distinguished by their natures, gifts, or offices, no man by Scripture can determine.\n\nVII. The ministerie of angels to which the Lord hath set them apart is three-fold, and it respecteth either God himselfe, or his Church, or his enemies. The ministery which they performe to God, is first of all to adore, praise, and glorifie him continually. Thus the Cherubims in Esaies vision cry one to another, *Holy, holy, holy is the Lord God of hosts:*[^168] *the world is full of his glorie.* And when they were to publish the birth of the Messias, they begin on this manner,[^169] *Glorie to God in the highest heauens, peace on earth.* And Iohn in his vision heard the angels about the throne, crying with a loud voyce, *Worthie is the Lambe, &c. to receiue power, riches, and strength, wisedome, and honour, and glorie, and praise.*[^170] And indeed the heighest ende of the ministerie of angels is the glorie of God. The second, is to stand in Gods presence, euermore readie to do his commandements, as Dauid saith, *Praise the Lord,*[^171] *yee his Angels that excell in strength that doe his commandements in obeying the voice of his word.* And here is a good lesson for vs. We pray daily, that we may doe the will of God as the Angels in heauen doe it: let vs therefore be followers of the holy angels in praising God and in doing his commandements as they doe.\n\nThe ministerie of angels concerning the Church, standes in this, that they are ministring spirits for the good of them which shall be heyres of saluation.[^172] The good is three-fold; in this life, in the ende of this life, and in the last iudgement: againe, the good which they procure to the people of God in this life, is either in respect of bodie or soule. In respect of the bodie, in that they doe most carefully performe all manner of duties which doe necessarily tend to preserue the temporall life of Gods children, euen from the beginning of their daies to the ende. Dauid saith, that *they pitch their tents about them that feare the Lord.*[^173] When Agar was cast foorth of Abrahams familie, and wandred in the wildernes, an angell comes vnto hir and giues hir counsell to returne to hir mistres and humble hir selfe. When Elias fled from Iesabel, he was both comforted,[^174] directed, and fedde by an angell. And an angel bids the same Elias be of good courage and without feare to go to King Achazias & reprooue him.[^175] Angels bring Lot and his familie out of Sodom and Gomorrha, before they burne the cities with fire & brimstone.[^176] When Iacob feared his brother Esau, he saw angels comming vnto him: and he plainly acknowledgeth that they were sent to be his protectours and his guides in his iournie. Abraham beeing perswaded of the assistance of Gods angels in all his waies,[^177] said to his seruant, The Lord God of heauen, who tooke me from my fathers house,[^178] &c. *will send his angell before thee.* The wise men that came to see Christ, are admonished by Angels to returne another way:[^179] & Ioseph by the directiō of an angel fled into Egypt, that he might preserue *Christ* frō the hāds of the cruel tyrāt▪[^180] the tēts of the Israelites was garded by angels. The 3. children are deliuered frō the fierie furnace, & Daniel out of the lyōs den by angels. Whē Christ was in heauines they ministred vnto him & cōforted him:[^181] & they brought Peter out of prisō & set him at liberty.\n\nAgaine, the Angels procure good vnto the soules of the godly, in that they are maintainers and furtherers of the true worship of God, and of all good meanes, whereby we attaine to saluation. The law was deliuered in mount Sina by angels: and a great part of the Reuelation of Iohn.[^182] They expound to Daniel the 70. weekes. They instruct the Apostles touching the returne of Christ to the last iudgement. Angels forbid Iohn to worship them,[^183] but to worship God the creatour of heauen and earth. They set the Apostles out of prison, and bid them teach in the temple. An angel brings Philip to the Eunuch that he may expound the scriptures to him. Lastly, they reueale the mysteries and the will of God, as to Abraham that he should not kil his sonne Isaac, to Marie and Elizabeth the natiuitie of Iohn Baptist,[^184] and of Christ our Sauiour, & al this they do according vnto the wil of God, Gal. 1.8. Beside all this,[^185] angels reioyce at the conuersion of sinners by the ministerie of the Gospell. And for the Churches sake, they protect not onely particular men, but euen whole nations and kingdomes.\n\nThe ministerie of Angels in the ende of this life, is to carie the soules of the godly into Abrahams bosome, as they did the soule of Lazarus.[^186] And in the day of iudgement to gather all the Elect that they may come before Christ, and enter into eternall fruition of glorie both in bodie & soule.\n\nThe third & last part of the minsterie of angels, concerns Gods enemies; & it is to execute iudgements on all wicked persons and impenitent sinners. Thus all the first borne of Egypt are slain by an angel.[^187] When Iosua was about to sack Ierico, an angel appeared vnto him as a captaine, with a drawn sword to fight for Israel. When the host of Senacherib came against Israel,[^188] the angel of the Lord in one night slue an hundred eightie and fiue thousand. Because Herod gaue not glorie vnto God, the angel of the Lord smote him so as he was eaten vp of lice and died.\n\nAnd thus we see what points we are to marke touching the good Angels. Now followeth the vse which we are to make in regard of their creation. First, whereas they are Gods ministers to inflict punishments vpon the wicked, here is a speciall point to be learned of vs; that euery man in the feare of God take heede how he liueth and continueth in his sinnes, for the case is dangerous considering that God hath armies of angels, which stand readie euery where to execute Gods heauie iudgements vpon them that liue thus. Whē the people of Israel had sinned against the Lord, Moses saith, *they were naked,* that is, open to all the iudgements of God;[^189] euen destitute of the guard of his good Angels. Wretched Balaam that wizard went to Balaac to curse the children of Israel: and as he went, it is said, the angel of the Lord stood in his way with a drawne sword: and if the asse had not beene wiser then his master, the angel had slaine him. Whereby it appeares, that when we rush on into the practise of any sinne, we doe as much as in vs lieth to cause God to send downe his iudgements vpon vs for our sinnes; and that by the ministerie of his angels. Secondly, we are taught another lesson by Christ himselfe: *See* (saith he) *that you despise not one of these little ones*: now marke his reason:[^190] *for I say vnto you, that in heauen their Angels doe alwaies behold the face of my father.* By little ones he meaneth young infants which are within the couenant; or others which are like to young infants in simplicitie and innocencie of life and humilitie. And Christ will not haue them to be despised. A duetie very needefull to be stoode vpon in these times. For now adaies if a man carrie but a shewe of humilitie, of good conscience, and of the feare of God, he is accoūted but a sillie fellow, he is hated, mocked, & despised on euery hand. But this ought not to be so. For him whome God honoureth with the protection of his good angels, why should any mortall man despise? And it stands mockers and scorners in hand to take heede whome they mock. For though men for their parts put vp many abuses and iniuries, yet their angels may take iust reuenge by smiting them with plagues and punishments for their offences.\n\nThirdly, seeing angels are about vs, & serue for the good of men, we must doe whatsoeuer we doe in reuerent and seemely manner, as Paul giues counsell to the Philippians; *Brethren,* saith he, *whatsoeuer things are true, whatsoeuer things are honest,*[^191] *iust, pure, and pertaine to loue, of good report: if there be any vertue, if there be any praise, thinke on these things*: many men doe all their affaires orderly for auoiding shame; but we must do the same vpon a further ground, namely because Gods holy angels wait on vs. And considering that men haue care to behaue themselues well when they are before men: what a shame is it for a man to behaue himselfe vnseemely either in open or in secret, he then beeing before the glorious angels. Paul saith,[^192] *that the woman ought to haue power on her head, because of the Angels,* that is, not onely the ministers of the Church, but Gods heauenly angels, which daily wait vpon his children, and guard them in all their waies.\n\nFourthly, this must teach vs modestie, and humilitie: for the angels of God, are very notable and excellent creatures; and therefore they are called in the Psalmes *Elohim,*[^193] gods: yet how excellent so euer they be, they abase themselues to become guardiens and keepers vnto sinneful men. Nowe if the angels doe so abase themselues; then much more ought euery man to abase and humble himselfe in modestie, and humilitie before God; and what so euer our calling is, we must not be puffed vp but be content. This is a necessarie dutie for all, but especially for those which are in the schooles of the Prophets: whatsoeuer their gifts or birth be, they must not thinke themselues too good for the calling of the ministerie. And if God haue called vs thereunto, wee must be content to become seruants vnto all in the matter of saluatiō; though the mē be neuer so base or simple: for no mā doth so farre excell the basest person in the world, as the glorious angels of God doe exceede the most excellent man that is: therefore seeing they vouchsafe to become seruants vnto vs, we must not think our selues to good to serue our poore brethren.\n\nAnd thus much of the duties. Nowe follow the consolations that arise from this, that God hath giuen his glorious angels to serue for the protection & safegard of his Church and people. If mens spirituall eyes were open, they should see the deuill and his angels, and all the wicked of this world to fight against them: and if there were no meanes of comfort in this case, then our estate were most miserable. But marke; as Gods seruant hath all these wicked ones to be his enemies: so he hath garrisons of angels that pitch their tents about him, and defend him from them all. So Dauid saith, *He shall giue his Angels charge ouer thee, and they shall keepe thee in all thy waies that thou dash not thy foote against a stone*:[^194] where the Angels of God are compared to nurces, which carie litle children in their armes, feede them, and are alwaies readie at hand, to saue them from falls and many other dangers. When the king of Syria sent his horses & chariots to take Elisha the Lords prophet, because he reuealed his counsell to the king of Israel: his seruant saw them round about Dothan where he was,[^195] and he cried, *Alas, master, what shall we doe?* then Elisha answeared, *Feare not: for they that be with vs, are more then they that be with them:* and he besought the Lord to open his seruants eyes, that he might see: & the Lord opened his eyes, & he looked & behold, the mountains were full of horses and charriots of fire round about Elisha. So likewise not many yeares agoe, our land was preserued from the inuasion of the Spainyards, whose huge Navie lay vpon our sea coasts: but how were we deliuered from them? surely by no strength nor power, nor cunning of man; but it was the Lord, no doubt, by his Angels that did keepe our coasts, and did scatter our enemies, and drowne them. Let enemies rage, and let them doe what they will, if a man keepe himselfe in the waies which God prescribeth, he hath gods angels to guide and preserue him: which thing must mooue men to loue and imbrace the true religiō, & to cōforme thēselues in all good conscience to the rule of Gods word. For when a man doth not so, all the angels of God are his enemies, and at all times readie to execute Gods vengeance vpon him: but when mē carrie themselues as dutifull children to God, they haue this prerogatiue that Gods holy Angels doe watch about them, and defend them day and night from the power of their enemies, euen in common calamities and miseries. Before God sends his iudgements on Ierusalem, an angel is sent to marke them in the foreheads that mourne for the abominations of the people.[^196] And this priuiledge none can haue,[^197] but he whose heart is sprinkled with the blood of Christ, and that man shall haue it vnto the end.\n\nAnd thus much of the creation of *Angels.* Nowe it followes to speake of the *creation of Man*: wherein we must cōsider 2. things: I. the points of doctrine: II. the vses. For the points of doctrine. First, Man was created and framed by the hand of God, and made after the image of God: for Moses brings in the Lord speaking thus,[^198] *Let vs make man in our image, &c. in the image of God created he them,* which also must be vnderstood of Angels. The image of God, is nothing els but a conformitie of man vnto God, whereby man is holy, as God is holy: for Paul saith,[^199] *Put on the new man which after God,* that is, in Gods image, *is created in righteousnes & true holines.* Now I reason thus: wherin the renewing of the Image of God in mā doth stand, therin it was in the beginning: but the renewing of Gods image in man doth stand in righteousnes and holines: therefore Gods image wherein man was created at the beginning, was a conformitie to God in righteousnes and holines. Now whether Gods image doth further consist in the substance of mans bodie & soule, or in the faculties of both, the Scripture speaketh nothing. This Image of God hath two principall parts: I. wisdome: II. holines.[^200] Concerning wisdome *Paul* saith, Put ye on the new man which is *created in knowledge, after the Jmage of him which created him.* This wisdome consisteth in three points: I. in that he knew God his creator perfectly: for Adam in his innocencie knew God so farforth as it was conuenient for a creature to know his creatour. II. He knewe Gods will so farre forth as it was conuenient for him, to shew his obedience thereunto. III. He knewe the wisdome and will of his creatour touching the particular creatures: for after Adam was created, the Lorde brought euery creature vnto him, presenting them vnto him as being lord and king ouer them, that he might giue names vnto them. Whereby it appeares that Adam in his innocencie did know the nature of all creatures; and the wisdome of God in creating them, els he could not haue giuen them fit names: & when God brought Eue vnto Adam, hee knewe hir at the first, and saide, *This is nowe bone of my bone,*[^201] *and flesh of my flesh, shee shalbe called woman, &c.* The second part of Gods image in man, is holinesse and righteousnesse; which is nothing else but a conformitie of the will and affections, and of the whole disposition of man both in bodie and soule, to the will of God his creatour. Yet we must remember that Adam in his innocencie had a changeable will, so as he could either will good or euill: he was created with such libertie of will, as that he could indifferently will either. And we must not thinke that the will of the creature was made vnchangeably good: for that is peculiar to the will of God, and hereby is the Creatour distinguished from the creature.\n\nAnd here two things offer them selues to be considered. The first, why the man is called the *image of God,* and not the woman.[^202] *Answer.* He is so called, not because holines and righteousnes is peculiar to him which is common to both: but because God hath placed more outward excellencie and dignitie in the person of a man then of a womā. The second, how Christ should be called the *image of God. Ans.*[^203] He is so called for 2. causes. First, because he is of the same substance with the father; & therefore is his most absolute image, and as the author of the Hebrewes saith, *the brightnes of his glorie and the ingraued forme of his person.*[^204] Secondly, because God beeing inuisible doth manifest himselfe in Christ; in whome as in a glasse we may behold the wisdome, goodnes, the iustice and mercie of God.\n\nThe seconde point to be considered in the creation of man, is the dignitie of his person: for David saieth, *thou hast made man litle inferiour to the Angells,*[^205] *and crowned him with glorie, and worshippe.* This dignitie stands in foure points. I. *A* blessed communion with the true God: for Paul speaking of the Gentiles which were not called, saith they were *strangers from the life of God.*[^206] Where by the contrarie we may gather, that our first parents in their innocencie liued the life of God, which is nothing else but to lead such a life here on earth, as that the creature shal haue a blessed and immediate fellowship with God, which stands in this, that before the fall of man, God reuealed himselfe in a speciall manner vnto him, so as his very bodie and soule was a temple and dwelling place of the Creatour. This fellowship betweene God and man in his innocencie, was made manifest in the familiar conference which God vouchsafed to man: but since the fall, this communion is lost: for man cannot abide the presence of God. And therefore when Peter had fished all night, and caught nothing, our Sauiour bad him cast downe his net to make a draught,[^207] who did so; but when he saw the great multitude of fishes that were taken, at this sight beholding but as it were some sparkes of the glorious maiestie of God in Christ, hee fell downe at his feete, saying, *Lord, depart from me, for I am a sinner.* The second point wherein mans dignitie consisteth, is that man was made lord and king ouer all creatures, as Dauid saith, *Thou hast made him to haue dominion in the works of thy hands*:[^208] and therefore God hauing created him in his image, he biddeth him *rule ouer the fishes of the sea,*[^209] *ouer the foules of the heauen, and ouer euery beast that mooueth vpon the earth:* and afterwarde hee brought them all to him, as to a soueraigne lorde and king to be named by him: and answeareably euery creature in his kinde gaue reuerence and subiection vnto man before his fall, as vnto their lorde and king. Where by the way wee must remember, that when wee see any creature that is hurtfull and noysome vnto man, and would rather deuoure him then obey him; it must put vs in minde of our sinne: for by creation we were made lordes and kings ouer all creatures, and they durst not but reuerence and obey vs: but the rebellion of man vnto God is the cause of the rebellion of the creatures vnto vs. The third part of mans dignitie by creation is, that before his fall he had a wonderfull beautie and maiestie aboue all creatures in his bodie: whereupon Dauid saith, The Lord hath crowned him *with glorie and worship.*[^210] And in the renewing of the couenant with Noe, God saith,[^211] That the *dread and feare of man shalbe vpon all creatures:* which nowe though it be but small, yet it plainly sheweth what was the glorie and maiestie of mans person at the first. The fourth dignitie of mans estate in innocencie is, that his labour was without paine or wearinesse: if he had neuer fallen hee should haue laboured in the garden▪ but so as hee should neuer haue beene wearied therewith. That it is so, it is plaine, for when Adam had falne, God saide, *In the sweat of thy face, shalt thou eate thy breade*: nowe if the paine in labour come after as a curse vpon man for his transgression, then before his fall man felt no paine in his affaires. And in these foure thinges consisteth mans dignitie which he had in the creation.\n\nNow in the third place followeth mans calling before his fall: which is two-fold: I. particular: II. generall. Mans particular calling was to come into the garden of Eden, to keepe it, and to dresse the trees and fruits thereof. This shewes vnto vs a good lesson, that euery man must haue a particular calling wherein he ought to walke: and therefore such as spend their time idlely in gaming and vain delights, haue much to answer to God at the day of iudgement. This will not excuse a man to say then, that he had land and liuing to maintaine himselfe, and therefore was to liue as he list, for euen Adam in his innocencie had al things at his will, and wanted nothing, yet euen then God imployed him in a calling: therefore high and low, none must be exempted, euery man must walke in his proper calling. Adams generall calling, was to worship his Creator, to which he was bound by the right of creation, considering the morall law was written in his heart by nature. Which is signified in the decalogue; where the Lord requires worship and obedience of his people, because he *is Iehovah,* that is, one which hath beeing in himselfe,[^212] and giues beeing to all men by creation. For the better vnderstanding of this point, we are to consider three things. I. The place where Adam did worship. II. The time. III. The sacraments. For the first, God euer since the beginning had a place where he would be worshipped,[^213] and it is called *Gods house,* which then was the garden of Eden. For it was vnto Adam a place appointed by God for his worship, as Church-assemblies are vnto vs: where also the Lord at time did in a speciall manner shew himselfe vnto his creature. Touching the time of Gods worship, it was the seauenth day from the beginning of the creation, the Sabboth day. And here we must note, that the keeping of the Sabboth is morall. Some indeede doe plead that it is but a ceremonie; yet falsly: for it was ordained before the fall of man, at which time Ceremonies signifying sanctification had no place. Nay marke further: Adam in his innocencie was not clogged with sinne as we are: and yet then he must haue a set Sabboth to worship God his creator: and therefore much more neede hath euery one of vs of a sabboth day, wherein we may seuer our selues from the workes of our callings, and the workes of sinne, to the worship of God in the exercise of religion, and godly meditation of our creation. This point must be learned of vs, for when no occasion is offered of busines, then men will formally seeme to keepe the sabboth: but if their come occasion of breaking the sabboth, as traffique, gaming, and vaine shewes, then sabboth farewell, men will haue their pleasures, let them worship God that will. But let vs remember in the feare of God, that who so euer continueth in the breach of this lawe beeing morall, God will no lesse poure forth his punishments vpon them, then for the breach of any other commandement: the consideration whereof, must mooue euery man to a reuerent sanctifying of the Lords day.\n\nNow for Adams sacraments, they were two: the tree of life: and the tree of knowledge of good and euill: these did serue to exercise Adam in obedience vnto God. The tree of life was to signifie assurance of life for euer, if he did keepe Gods commandements: the tree of knowledge of good and euill, was a sacrament to shew vnto him, that if he did transgresse Gods commandements, he should die: and it was so called, because it did signifie that if he trāsgresse this law, he should haue experience both of good and euill in himselfe.\n\nNow in the fourth place followeth the ende of the creation of man, which is two-fold. First, that there might be a creature to whome God might make manifest him selfe, who in a speciall manner should set forth and acknowledge his wisdome▪ goodnes, mercie, in the creation of heauen and earth, and of things that are in them, as also his prouidence in gouerning the same. Secondly, God hauing decreed to glorifie his name in shewing his mercie and iustice vpon his creature, hereupon in time createth men to shew his mercie in the saluation of some, and to shew his iustice in the iust and deserued damnation of other some. And therefore he hath appointed the creation specially of man, to be a means of manifestation and beginning of the execution of his eternall counsell.\n\nThus much concerning mans creation in generall. The speciall parts of man, are two; bodie, and soule. And the reason why the Lord would haue him stand on these two parts is this: Some creatures made before him were onely bodily, as beasts, fishes, foules: some spirituall, as Angels: now man is both; spirituall in regard of his soule, corporall and sensible in regard of his bodie; that nothing might be wanting to the perfection of nature. If it be alleadged that man consistes of three parts, bodie, soule, and spirit; because Paul praies that the *Thessalonians* may be sanctified in bodie,[^214] soule and spirit: the answer is, that the spirite signifies the minde whereby men conceiue and vnderstand such things as may be vnderstoode: and the soule is there taken for the will and affections; and therfore these twaine are not two parts, but onely two distinct faculties of one and the same man.\n\nThe bodie of man at the first was formed by God of clay or of the dust of the earth, not to be the graue of the bodie, as *Plato* said, but to be an excellent and most fit instrument to put in exequution the powers and faculties of the soule. And howsoeuer in it selfe considered, it is mortal; because it is compounded of contrarie natures called Elements: yet by the appointment of God in the creation, it became immortall till the fall of man.\n\nAs for the soule, it is no accidentarie qualitie, but a spirituall and inuisible essence or nature,[^215] subsisting by it selfe. Which plainely appeares in that the soules of men haue beeing and continuance as well forth of the bodie as in the same; and are as well subiect to torments as the bodie is. And whereas we can and doe put in practise sundrie actions of life, sense, motion, vnderstanding, we doe it onely by the power and vertue of the soule.\n\nHence ariseth the difference between the soules of men, and beasts. The soules of men are substances: but the soules of other creatures seeme not to be substances: because they haue no being out of the bodies in which they are: but rather they are certain peculiar qualities arising of the matter of the bodie, and vanishing with it. And it may be for this cause that the soule of the beast is said to be in the bloode;[^216] whereas the like is not said of the soule of man.\n\nAnd though mens soules be spirits as angels are, yet a difference must be made. For angels can not be vnited with bodies so as both shall make one whole and intire person; whereas mens soules may: yea the soule coupled with the bodie is not onely the moouer of the bodie, but the principall cause that makes man to be a man.\n\nThe beginning of the soule is not of the essence of God; vnlesse we will make euery mans soule to be God: neither doth it spring of the soule of the parents, for the soule can no more beget a soule, then an angel can beget an angel. And *Adam* is called a liuing soule, and not a quickning soule. And earthly fathers are called the fathers of our bodies,[^217] and not of our soules. It remaines therefore as beeing most agreeable to the Scriptures, that the soules of men are then created by God of nothing, when they are infused into the bodie.\n\nAnd though the soules of men haue a beginning, yet they haue no end, but are eternal. And when they are said to die, it is not because they cease at any time to subsist or haue beeing in nature, but because they cease to be righteous or to haue fellowship with God.\n\nWhereas our bodies are Gods workemanship, we must glorifie him in our bodies, and all the actions of bodie and soule, our eating and drinking, our liuing and dying, must be referred to his glorie; yea we must not hurt or abuse our bodies, but present them as holy & liuing sacrifices vnto God.[^218] And whereas God made vs of the dust of the earth, we are not to glorie and boast our selues, but rather to take occasion to praise the great goodnes of God, that hath vouchsafed to honour vs beeing but dust & ashes. And after that man is created, what is his life? alas, it is nothing but a little breath: stop his mouth and his nostrils, and he is but a dead man. By this we are put in minde to consider of our fraile and vncerten estate, and to lay aside all confidence in our selues:[^219] and for this cause the Prophet Esay teacheth vs to haue no confidence in man, because his breath is in his nostrils. Againe, let vs marke the frame and shape of mans bodie. Al other creatures go with their bodies & eyes to the ground-ward; but man was made to goe vpright: & whereas all other creatures haue but foure muscles to turne their eyes round about,[^220] man hath a fifth to pul his eyes vp to heaven-warde. Nowe what doth this teach vs? surely that how so euer wee seeke for other thinges, yet first of all and aboue all, wee should seeke for the kingdome of heauen, and the righteousnesse thereof: and that our whole desire should be set to enioy the blessed estate of Gods children in heauen. Secondly, it teacheth vs in receiuing Gods creatures, to returne thankfulnesse vnto▪ God by lifting vp the heart to heauen for the same. These are very needefull and profitable lessons in these daies; for most men in deede goe vpright: but looke into their liues, and they might as well goe on all foure: for in their conuersation they set their whole hearts vpon the earth, as the beast doth, and their eyes vpon the thinges of this worlde: hereby they doe abase them selues, and deface their bodies, and beeing men make themselues as beasts: we shall see great numbers of men that runne and ride from place to place, to prouide for the bodie, but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer, they will not stirre one foote.\n\nThirdly, mans bodie by creation, was made a temple framed by Gods own hands for himselfe to dwell in:[^221] therefore our dutie is to keepe our bodies pure and cleane, and not to suffer them to be instruments whereby to practise the sinne of the heart. If a man had a faire house wherein he must entertaine a prince, and should make hereof a swinestie, or a stable, would not all mē say, that he did greatly abuse both the house and the prince: euen so mans bodie beeing at the first made a pallace for the euerliuing God; if a man shall abuse it by drunkennesse, swearing, lying, fornication, or any vncleannesse, hee doth make it in stead of a temple for the holy Ghost, to be a stie or stable for the deuill. For the more filthie a mans bodie is, the more fit it is to be a dwelling place for sinne and Sathan.\n\nFourthly, man by creation was made a goodly creature in the blessed image of God: but by Adams fall men lost the same, and are nowe become the deformed children of wrath: our dutie therefore is, to labour to get againe our first image, and endeauour our selues to become new creatures. If a noble man should staine his blood by treason, after his death the posteritie will neuer be at rest, till they haue got away that spot: Man by Adams fall, is become a limme of the deuill, a rebell and traytor against Gods maiestie: and this is the state of euery one of vs: by nature we are at enmitie with God, & therefore we ought to labour aboue all things in the world, to be restored in Christ to our first estate and perfection, that so we may become bone of his bone, flesh of his flesh, beeing iustified and sanctified by his obedience, death, and passion.\n\nFiftly, man was created that there might be a way prepared, whereby God might shew his grace and mercie in the saluation of some, and his iustice in the deserued damnation of others for their sinnes: and in the creation of man Gods eternall counsell begins to come into exequution. Hereupon it stands vs in hand to make conscience of euery euill way, beeing repentant for all our sinnes past, and hauing a constant purpose neuer to sinne more as we haue done, that by our good conuersation here in this life wee may haue assurance that we be eternally chosen to saluation by the Lord himselfe.\n\nLastly, whereas wee haue learned that the soule of man is immortall, wee are hereby taught to take more care for the soule, then for the bodie. For it can not be extinguished. When it is condemned, euen then it is alwaies in dying, and can neuer die. But, alas, in this point the case is flat contrarie in the worlde: for men will labour all their life long to get for the bodie, but for the soule they care little or nothing at all, chuse it whether it sinke or swimme, goe to heauen or to hell, they looke not to it. This doth appeare to be true, by the practise and behauiour of men on the Lordes day: for if the nomber of those which come to heare Gods worde, were compared with those which runne about their worldly wealth and pleasure, I feare me the better sort would be found to be but a little handfull to a huge heape, or as a droppe to the Ocean sea, in respect of the other. But wilt thou goe an hundred myle for the encrease of thy wealth, and delight of thy bodie? then think it not much to go ten thousand miles (if neede were) to take any paines for the good of thy soule, and to get foode for the same.\n\nAnd thus much for the duties. Nowe follow the consolations. Although by reason of the fall of man wee can haue but little comfort nowe: yet the creation doth confirme the vnspeakeable prouidence of God ouer his creatures, but especially ouer man, in that the Lord created him the sixth day: and so before hee was made prepared for him a Paradise for his dwelling, and all creatures both for his vse and comfort. And if he were thus carefull for vs when we were not, then no doubt he will be much more carefull for vs at this present, in which we liue and haue beeing. Nay, marke further, since the fall man eates and drinks in quantitie a great deale, which in common reason should rather kill him, then turne to the strength and nourishment of his bodie: yet herein doth the wonderfull power of the Creatour most notably appeare: who hath made mans stomacke as a lymbecke or styll to digest all meats that are holesome for his nourishment and preservation.\n\nAnd thus much for the Creation. Now in these words, *Maker of heauen and earth*] is more to be vnderstoode then the worke of creation, namely Gods prouidence in gouerning all things created, as he appointed in his eternall decree: and therefore Saint Peter saith, *God is a faithfull creatour,* that is, God did not onely make heauen and earth, and so leaue them, as masons and carpenters leaue houses when they are built: but by his prouidence doeth most wisely gouerne the same. Now therefore let us come to speake of Gods prouidence. And first of all the question offers it selfe to be considered, whether there be any prouidence of God or no: for the mindes of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will vse foure arguments to confirme the providence of God. The first is the testimonie of the scripture, which ascribeth the euent of all particular actions, euen such as are in themselues casuall, as the casting of lots and such like to the disposition of God:[^222] which also teacheth that euen men themselues, which are endued with reason and understanding haue neede to be guided in all things and gouerned by God;[^223] and blameth those that denie Gods prouidence. *Why sayest thou, O Iacob, and speakest, O Israel, my way is hid frō the Lord,*[^224] *& my iudgement is past ouer by my God?* The secōd argumēt may be taken frō the order which appeareth in the whole course of nature. First to begin with families; there is to be seen an eutaxy or seemely order, in which some rule & some obey: & the like is to be found in townes, cities, cuntries, and kingdoms: yea euen in the whole world: in which all things are so disposed, that one serueth for the good of another. Trees and hearbs, and grasse of the fieldes serue for beasts and cattell: and beastes and cattell serve for men: the heauens aboue serue for them which are beneath: and all the creatures which are aboue and beneath serue for God. This argueth that God is most wise and provident in ordering and disposing all things whatsoeuer. The third argument is taken from the conscience specially of malefactours. Suppose a man that commits a murder so closely that no man knowes thereof; and that the partie himselfe is free from all the daunger of lawe: yet shall he haue his owne conscience to accuse, upbraid, and condemne him, yea euen to freight him out of his wit:, and to giue him no more rest then hee can finde upon the racke or gibbet. Nowe this accusation and terrour of conscience is nothing else, but the forerunner of an other most terrible iudgement of God, who is Lorde of all creatures and Iudge of all men. And this also prooues the prouidence of god. For if the conscience can finde a man out, and lay his faults to his charge, how much more shall god himselfe the creatour of the conscience see and consider all his doings. The fourth and last argument is this. The prophesies of things to come should be uncerten or false, if god gouerned not the world. But now considering things many yeeres agoe foretold, come to passe in the same maner as they were foretold by the Prophets and Apostles: hereby we must certenly conclude that there is a prouidence of god whereby all & euery thing is gouerned.\n\nAgainst the prouidence of god sundrie things be alledged. The first and speciall is, that prouidence and disorder, confusion and order can not stand together. Nowe in the worlde there is nothing but disorder and confusion in seditions, treasons, conspiracies, and subuersions of kingdomes: where also sinne and wickednesse prevailes. *Answere.* It is true indeed there hath beene confusion in the worlde euer since the fall of man and angels: and it ariseth not from God, but from them alone: who as they did at the first transgresse the will of God, so they doe what they can to turne all upside downe. Now then confusion and disorder is onely in respect of the deuill and his instruments: but in regard of God in the very middest of all confusion there is order to be found: because hee can and doeth dispose it to the glorie of his owne name, and to the good and saluation of his chosen, as also to the confusion of his enemies.\n\nAgaine it may be obiected that with ungodly and wicked men all things goe well, and contrariwise with the godly all things goe hardly. For through the worlde none are more molested and more vnder outward miserie then they: but if there were any prouidence of God then it should be otherwise; the godly should florish, & the wicked perish. *Ans.* The consideration of the outward estate of men in the world, was to David an occasion of a sore temptation. For when he saw the wicked to prosper alway, and their riches to increase, he brake foorth and said, *Certenly I haue cleansed my heart in vaine,*[^225] *and washed mine hands in innocencie.* Now if we would repell this temptation, as David afterward did, then we must goe into the Lords sanctuary with him & learne to be resolued in these points.[^226] I. Though the godly be laden with miseries, yet euen that, by the especiall prouidence of God, turnes to their great good. For euerie man since the fall of Adam is stained with the lothsome contagion of sinne. Nowe the childe of God that is truly regenerate, and must be fellowe heire with Christ after this life in the kingdome of glorie, must in this life be cast into the Lords furnace, that in the fire of affliction hee may more and more be scoured and purified from the corruption of his nature, & be estranged from the wickednes of the world. II. The prosperous successe of the wicked, their spoiles, their reuenewes, and all their honour turnes to their greater woe and miserie in the end: as doth appeare in Iobs historie, and in the examples of the Chaldeans, of Davids enemies, and of Dives and Lazarus.\n\nThirdly it may be obiected that many things came to passe by chance, & therfore not by gods prouidēce: because chance & providence cānot stand together. *Ans.* We must distinguish between chance & mere chance. Chāce is, whē any thing comes to passe, the cause therof being unknown not simply but in respect of man: & therefore in regarde of mē which know not the reason of things, we may say there is chance: & so the spirit of God speaketh. *Time and chance cōmeth to them all.* And againe,[^227] *By chance there came down a priest the same way.* Now this kind of chāce is not against the prouidēce of god, but is ordered by it. For things which in regard of men are casuall, are certenly known & determined by god. Mere chance is whē things are said or thought to come to passe without any cause at all. But that must be abhorred of us as ouerturning the providence of God.\n\nThus seeing it is plain that there is a providēce, let us in the next place see what it is. Prouidēce is a most free & powerful actiō of god wherby he hath care ouer al things that are.\n\nProuidence hath 2. partes; knowledge & gouernment▪ Gods knowledge is, whereby all things from the greatest to the least are manifest before him at all times. As David saith, *His eyes will consider: his eye liddes will trie the children of men,*[^228] And againe, *Hee abaseth himselfe to beholde the things that are in the heaven and the earth.* And the Prophet Hanani said to Asa,[^229] *The eyes of the Lorde behold all the earth.* And S. Iames saith, *From the beginning of the worlde God knoweth all his workes.*[^230] This pointe hath a double use. First, as S. Peter saieth, it must mooue us to eschew evill and doe good: why? *Because,* saith he, *the eyes of the Lorde are upon the iust,*[^231] *and his covntenance against evill doers.* Secondly it must comfort all those that labour to keepe a good conscience. For the eyes of God beholde all the earth *to shew himselfe strong with them that are of perfect heart towardes him.*[^232]\n\nGouernment is the seconde parte of Gods providence, whereby he ordereth all things and directeth them to good ends. And it must be extended to the verie least thing that is in heauen or earth,[^233] as to the *sparrowes,* and to *oxen,* and the *haires of our heads.* And here we must consider 2. things, the maner of gouernment, and the meanes.\n\nThe maner of gouernment is diuers according as things are good or euill. A good thing is that which is approoued of God. As first of all the substances of all creatures; euen of the deuils themselues: in whome whatsoeuer is remaining since their creation is in it selfe good. Secondly, the quantities, qualities, motions, actions, and inclinations of the creatures in themselues considered with all their euents are good. Againe, good is either naturall or morall. Naturall, which is created by God for the lawfull use of man. Morall, which is agreeable to the eternall and unchangeable wisdome of God, revealed in the morall law.\n\nNow God gouerneth all good things two waies. First by sustaining and preseruing them that they decay not: secondly by moouing them that they may attaine to the particular ends for which they were seuerally ordeined▪ for the qualities and vertues which were placed in the Sunne, Moone, Starres, trees, plantes, seedes, &c. would be dead in them and be unprofitable, unlesse they were not only preserued, but also stirred up and quickened by the power of God so oft as he imployes them to any use.\n\nEuill is the destruction of nature: and it is taken for sinne or for the punishment of sinne. Now sinne is gouerned of God by two actions: the first is an *operative permission.* I so call it, because god partly permitteth sinne, and partly worketh in it. For sinne as it is commonly taken hath two parts; the subiect or matter, and the fourme of sinne: the subiect of sinne is a certaine qualitie or action; the forme is the anomie or transgression of Gods law. The first is good in it selfe, and euery *qualitie* or *action* so farre forth as it is a qualitie or action is existing in nature, and hath God to be the authour of it. Therefore sinne though it be sufficiently euill to eternall damnatiō, yet can it not be said to be absolutely euill as God is absolutely good, because the subiect of it is good, and therefore it hath in it respectes and regardes of goodnesse. In respect of the second, that is the breach of the lawe it selfe, God neither willeth, nor appointeth, nor commaundeth, nor causeth, nor helpeth sinne, but forbiddeth, condemneth and punisheth it: yet so, as by withall he willingly permitteth it to be done by others, as men and wicked angels, they being the sole authors & causes of it. And this permission by God is vpon a good ende: because thereby he manifesteth his iustice and mercie. Thus it appeares that in originall sinne, the naturall inclination of the mind, will, and affections in it selfe considered, is frō God, and the ataxie or corruption of the inclination in no wise from him, but onely permitted: and that in actuall sinne the motion of the bodie or mind is from God, but the euilnes & disorder of the motion is not frō him, but freely permitted to be done by others. As for exāple in the act of murder, the actions of moouing the whole bodie, of stirring the seuerall ioyntes, and the fetching of the blowe whereby the man is slaine, is from God; for in him we liue, mooue, & haue our being:[^234] but the disposing & applying of all these actions to this end, that our neighbors life may be taken away & we thereby take reuenge upon him, is not frō God, but from wicked men and the deuill.\n\nGods second action▪ in the gouernment of sinne, is after the iust permission of it, partly to restraine it more or lesse according to his good will and pleasure, and partly to dispose and turne it against the nature thereof to the glorie of his owne name, to the punishment of his enemies, & to the correcting and chastisement of his elect.\n\nAs for the second kind of evill called the punishment of sinne, it is the execution of iustice, and hath God to be the authour of it. And in this respect Esai saith, that *God createth evill:*[^235] and Amos, *that there is no evill in the citie which the Lord hath not done.* And God as a most iust iudge may punish sinne by sinne, himselfe in the meane season free from all sinne. And thus the places must be understood in which it is said,[^236] that God giueth kings in his wrath, hardeneth the heart, blindeth the eyes, mingleth the spirit of errours, giueth up men to a reprobate sense, sends strange illusions to beleeue lies, sends euill spirits giuing them cōmandement to hurt, and leaue to deceiue, &c.\n\nThus hauing seene in what manner God gouerneth all things, let vs nowe come to the meanes of gouernment. Sometimes God worketh without meanes, thus he created all things in the beginning; and he made trees & plants to grow and florish without the heate of the sunne or raine: sometimes he gouernes according to the usuall course & order of nature, as when he preserues our liues by meate & drinke: yet so, as he can & doth most freely order all things by meanes either aboue nature or against nature, as it shall seeme good unto him. As when hee caused the sunne to stand in the firmament,[^237] & to go back in Achas diall: when he caused the fire not to burne the three children: when he kept backe dewe and raine three yere in Israel: when hee made waters to flowe out of the rocke: when hee caused Elias cloake to deuide the waters of Iorden: when he caused iron to swimme: when he preserued Ionas aliue three daies and three nightes in the whales belly: when he cured diseases by the strength of nature incurable, as the leprosie of Naaman; the issue of blood, and blindnesse, &c.\n\nAmong all the meanes which God useth, the speciall are the reasonable creatures, which are no passiue instruments, as the toole in the hande of the workeman, but actiue, because as they are mooued by God, so againe beeing indued with will and reason, they mooue themselues. And such instruments are either good or euill. Euill, as wicked men and angels. And these he useth to doe his good will and pleasure, euen then when they doe least of all obey him. And considering that the sinning instrument which is mooued by God doeth also mooue it selfe freely without any constraint on Gods part: God himselfe is free from all blame, when the instrument is blame-worthy. In directing the instrument God sinneth not: the action indeede is of him, but the defect of the action from the instrument: which being corrupt, can it selfe do nothing but that which is corrupt; God in the meane season by it bringing that to passe which is uerie good. The whole cause of sinne is in Satan and in us: as for god, he puts no wickednes into vs, but the evill which he finds in us he mooues, orders, and gouernes, and bends it by his infinite wisdome, when and in what maner it pleaseth him, to the glorie of his name, the euill instrument not knowing so much, nay intending a farre other ende. As in the mill the horse blind-folded goes forward, and perceiues nothing but that he is in the ordinarie way, whereas the miller himselfe whippes him and stirres him forward for another end, namely for the grinding of corne. And this is that which we must holde touching Gods providence ouer wicked men and angels: and it standes with the tenour of the whole bible. Iosephs breethren sold him into Egypt verie wickedly euen in the testimonie of their owne consciences: yet Ioseph having respect to the counsell and worke of god, which he performed by his brethren, saith, that the *Lorde sent him thither.* And the Church of Ierusalem saith,[^238] that Herode and Pontius Pilate did nothing in the death of Christ but that which *the hand and counsell of God had determined to be done:*[^239] because, though they wickedly intended nothing but to shewe their mallice and hatred in the death of Christ: yet God propounding a further matter by them then euer they dreamed of, shewed forth his endles mercie to man in the worke of redemption. On this maner must all the places of scripture be understood,[^240] in which it is said, that god *gaue the wiues* of Dauid to Absolon: that God *mooved David* to number the people: that he *commanded Shemi* to raile on David: that the Medes and Persians are his *sanctified ones*: that the revolt of the ten tribes was done by God, &c. By all these examples it appeares, that we must not sever gods permission from his will or decree, and that wee must put difference betweene the euill worke of man, and the good worke of God which he doth by man: and the whole matter may yet be more clerely perceiued by this comparison. A thiefe at the day of assise is condemned, and the magistrate appointes him to be executed; the hangman owing a grudge to the malefactour, useth him hardly and prolongeth his punishment longer then he should. Nowe the magistrate and the hangman doe both one and the same worke: yet the hangman for his part is a murderer, the magistrate in the meane season no murderer but a iust iudge putting iustice in execution by the hangmā. So God though he use euill instruments, yet is he free from the euill of the instruments.\n\nAnd further we must here marke the difference which must be made in gods using of all kinds of instruments. Whē he useth good creatures, as angels, hee worketh his will not onely by them but also in them: because hee inspires them and guides them by his spirite, so as they shall, will, & doe that which hee willeth and intendeth. As for evill instruments, he worketh by them only and not in them; because he holdes backe his grace from them and leaues them to themselves, to put in practise the corruption of their owne hearts.\n\nThus much of the partes of Gods prouidence: now follow the kinds thereof. Gods prouidence is either generall or speciall. Generall is that which extendes it selfe to the whole world and all things indifferently,[^241] euen to the deuils themselues. By this providence God continues and mainetaines the order which he set in nature in the creation, and he preserues the life, substance,[^242] and the being of all and euery creature in his kinde.\n\nThe especiall prouidence is that, which God sheweth and exerciseth towards his Church and chosen people,[^243] in gathering and guiding them, and in preserving them by his mightie power against the gates of hell. And therefore Gods Church here upon earth is called the kingdome of grace, in which he shewes not onely a generall power ouer his creatures, but withall the special operation of his spirite in bowing & bending the hearts of men to his will.\n\nThus much concerning the doctrine of Gods prouidence. Now followes the duties. First seeing there is a providence of God ouer euerie thing that is, wee are hereby taught to take good heede of the transgression of the least of Gods commaundements. If men were perswaded that the prince had an eie every where, doubtles many subiects in England would walke more obediently to the lawes of the land then they doe: and durst in no wise worke such vilanies as are daily practised. Well, howsoeuer it is with earthly princes, yet this is least wanting in God: he hath an eye euerie where: wheresoeuer thou art there god beholdeth thee, as Dauid saith, *God looked downe from heauen upon the children of men, to see if there were any that woulde vnderstand and seeke God.*[^244] Therefore except thou be brutish and past shame, take heed of sinne. If men had but a sparke of grace, the consideration of this would make them loath the practise of wickednes. Eliah saith to Ahab, *As the Lord God of Israell liveth before whom I stand,*[^245] *there shall be neither dew nor raine these* 3. *yeres.* Where the Prophet confirmeth his speech with an oth saying, *As the Lord of hosts liueth it shall be so.* & least Ahab should thinke he made no conscience what he said, he addeth this clause, that he stood in the presence of God. As if he should say: howsoeuer thou thinkest of me, yet as it standes me in hand so doe I make conscience of my worde: For I stand in the presence of God, & therefore know it, as the Lord liueth there shalbe no raine nor dewe these three yeres. So Cornelius hauing an eye at gods prouidence, doth mooue himself, & all his houshold to a solemne hearing of the worde of God deliuered by the mouth of Peter, saying, that *they were all present before God, to heare all things commaunded of him.*[^246] As these men had regard to Gods prouidence, so we likewise must behaue our selues reuerently, making conscience of our behauiour both in words and workes: because wheresoeuer we be, we are in the presence of God. Secondly, if there be a providence of God ouer euerie thing, then we must learne contentation of minde in euery estate: in aduersitie under the crosse when all goes against us we must be content, because Gods prouidēce hath so appointed. So David in the greatest of his griefes was dumbe and spake nothing; his reason was,[^247] because *thou Lord diddest it.* And when Shemei cursed Dauid, Abisha would haue had the king to haue giuen him leaue to haue slaine him: but Dauid would not suffer it, but said, *He curseth euen because the Lord hath bidden him curse David:*[^248] *who dare then say, wherefore hast thou done so*? In whose example wee may see a worthy paterne of quietnesse of mind. When a crosse commeth, it is a harde thing to be patient: but wee must draw our selues thereunto by consideration of Gods especiall providence. Thirdly when outward meanes of preseruation in this life doe abounde, as health, wealth, honour, riches, peace, and pleasure, then we must remember to be thankfull; because these things alwaies come by the prouidence of God. So is Iob thankefull both in prosperitie and aduersitie: *The Lord,* saieth hee, *gave,*[^249] *and the Lord taketh away: blessed be the name of the Lord.* Indeede to be patient in every estate and thankfull to God is a verie hard matter: yet will it be more easie, if we learne in all things that befall us in this life, neuer to seuer the consideration of the things that come to passe from Gods providence. For as the bodie and the soule of man (though we see onely the body) are alwaies together, as long as a man liueth: so is Gods prouidence ioyned with the thing done: wherefore as we looke on the thing done, so we must also in it, labour to see and acknowledge Gods providence. As for example: a mans house is set on fire, and all his goods consumed; this verie sight would make him at his wittes ende: but now as he beholdes this euent with one eye, so with the other eye he must at that verie instant looke vpon Gods blessed prouidence. When a man beholdes and feeles the losse of friends, hee will be soone grieued, if hee be not a verie stock or stone: yet that he may not be ouerwhelmed with griefe, hee must euer with one eye looke at the pleasure of God herein. This practise will be an especiall meanes to stay the rage of any headstrong affection in all our afflictions. In the worlde the manner of men is, if health, wealth, and ease abound to thinke all is well: but if crosses come, as losse of friends, and losse of goods, then men crie out, as being straught of their wits: the reason is, because they looke only at the outward meanes, and shut up Gods prouidence in them, & can not see into the good will and providence of God out of all meanes. Againe, when a man is stored with riches, honour, wealth, and prosperitie, he must not barely looke on them, but behold withall Gods goodnesse and blessing in them: for if that be wanting, all the riches in the world are nothing. Likewise in receiuing thy meate and drinke thou must looke further into the blessing of God upon it: which if it be away, thy meate and thy drinke can no more nourish thee then the stone in the wall. And the same must we doe in euery businesse of our callings: which if men coulde learne to practise they woulde not so much ttust to the meanes, as honour, wealth, fauour, &c. but to God himselfe. The Lord by the Prophet Habaccuc reprooueth the Chaldeans for offering *sacrifices unto their nets*: which sinne they committed, because they looked onely vpon outward things:[^250] & like blind moles had no power to see further into them, and to behold the worke of God in all their proceedings. And this is the verie cause why wee are unthankefull for Gods benefites: for though we behold the bare creatures, yet are wee so pore-blinde that wee can not discerne any blessing and prouidence of God in them. Therefore let us learne to looke upon both ioyntly together, and so shall wee be thankefull unto god in prosperitie, and patient in adversitie with Iob and David. This lesson Paul learned: *I can be abased* (saith he) *and I can abound every where, in all things I am instructed,*[^251] *both to be full, and to be hungry: and to abound, and to be in want.*\n\nFourthly, seeing gods prouidence disposeth all things, wee are taught to gather obseruations of the same, in things both past, and present: that we may learne thereby to be armed against the time to come. Thus Dauid when hee was to encounter with Goliah, gathered hope and confidence to himselfe for the time to come, by the obseruation of Gods prouidence in the time past: for, saith he, *when I kept my fathers sheepe,*[^252] *I slewe a Lion and a beare that devoured the flocke: now the Lord that delivered me out of the paw of the lyon, and out of the paw of the beare, he will deliver me out of the hand of this Philistim.*\n\nFiftly, because Gods prouidence disposeth all things, when we make lawfull promises to doe any thing, we must put in, or at the lest conceiue this condition (*if the Lord will*) for S. Iames saith,[^253] that we ought to say, *If the lord will, and if we liue, we will do this or that.* This also was Davids practise: for saith he to all the congregation of Israel,[^254] *If it seeme good to you, & if it proceed frō the lord our god, we will send to and fro.*\n\nSixtly, seeing Gods prouidence is manifested in ordinary meanes, it behooueth euery man in his calling to use them carefully: & when ordinary means be at hand, we must not looke for any help without them, though the Lord be able to do what he will without means. Ioab when many Aramites came against him, he heartened his souldiers though they were but few in number,[^255] bidding them *be strong & valiant for their people, & for the cities of their God, & then let the lord do that which is good in his eyes.* And our Sauiour Christ auoucheth it to be flat tēpting of god for him to leap downe frō the pinacle of the tēple to the ground, wheras there was an ordinarie way at hand to descend by staires. Hence it appeares, that such persons, as will use no means wherby they may come to repent & beleeue, do indeed no more repent & beleeue, then they cā be able to liue which neither eat nor drink. And thus much of the duties. Now follow the cōsolatiōs: first, this very point of gods special prouidēce is a great cōfort to gods church: for the lord moderateth the rage of the deuill and wicked men, that they shall not hurt the people of God. Dauid saieth,[^256] *The Lorde is at my right hand, therefore I shall not 〈◊〉.* And when Iosephs breethren were afraide for selling him into Egypt, hee comforteth them saying, *that it was God that sent him before them, for their preseruation.*[^257] So king Dauid when his owne souldiers were purposed to stone him to death, hee was in great sorrow; but it is said, *hee comforted himselfe in the Lord his God.*[^258] where we may see that a mā which hath grace to beleue in God, and rely on his prouidence in all his afflictions & extremitie:, shall haue wonderfull peace and consolation.\n\nBefore we can proceede to the articles which followe, it is requisite that we should intreate of one of the greatest workes of Gods prouidence that can be; because the opening of it giueth light to all that insueth. And this worke is a Preparation of such meanes whereby God will manifest his iustice and mercie. It hath two partes, the iust permission of the fall of man, and the giuing of the couenant of grace. For so Paul teacheth when hee saith, *That God shut up all under unbeliefe that he might have vpon al.*[^259] And againe, *The scripture hath concluded all under sinne, that the promise by the faith of Christ Iesus should be given to them that beleeue.*\n\nTouching the first, that wee may rightly conceiue of mans fall, we are to search out the nature and parts of sinne. Sinne is any thing whatsoeuer is against the will and word of God: as S. Iohn saith, *Sinne is the transgression of the law.* And this definition Paul confirmeth when he saith,[^260] that *by the law comes the knowledge of sinne:* and, *where no lawe is, there is no transgression:* and, *sinne is not imputed where there is no law.*\n\nIn sinne wee must consider three things: the *fault,* the *guilt,* the *punishment.* The *fault* is the anomie or the inobedience it selfe, and it comprehends not onely huge and notorious offences, as idolatrie, blasphemie, theft, treason, adulterie, and all other crimes that the world cries shame on: but euery disordered thought, affection, inclination: yea, every defect of that which the Law requireth.\n\nThe *guilte* of sinne is, whereby a man is guiltie before God, that is bound and made subiect to punishment. And here two questions must be skanned: where man is bound? and by what? For the first, Man is bounde in conscience. And hereupon the conscience of every sinner sits within his heart as a little iudge to tell him that hee is bound before God to punishment. For the second, it is the order of diuine iustice set downe by God which bindes the conscience of the sinner before God: for hee is Creatour and Lorde, and man is a creature, and therefore must either obey his will and commandement, or suffer punishment. Now then by vertue of Gods law, conscience bindes over the creature to beare a punishment for his offence done against God: yea it tels him, that hee is in daunger to be iudged and condemned for it. And therefore the conscience is the Lordes Sergeant to infourme the sinner of the bonde and obligation whereby he is alwaies bounde before God.\n\nThe third thing which followeth sinne is punishment, and that is death.[^261] So Paul saieth, *The stipend of sinne is death:* where, by death we must understand a double death, both of body and soule. The death of the bodie is a separation of the bodie from the soule. The second death is a separation of the whole man, but especially of the soule from the glorious presence of God. I say not simply from the presence of God, for god is euerie where: but onely from the ioyfull presence of Gods glorie. Now these two deaths are the stipends or allowance of sinne: and the least sinne which a man committeth, doth deserue these two punishments. For in euerie sinne the infinite iustice of god is violated: for which cause there must needs be inflicted an infinite punishment, that there may be a proportion betweene the punishment and the offence. And therefore that distinction of sinne which papistes make namely, that some are in themselues veniall, and some mortall is false, & hereby confuted: otherwise in respect of men sinnes are either veniall or mortall. Veniall to the elect, whose sinnes are pardonable in Christ: but to the reprobate all sinnes are mortall.\n\nNeuerthelesse we holde not all sinnes equall, but that they are greater or lesse according to the diuersitie of obiectes and other circumstances.\n\nThus much of sinne in generall: now we come to the partes of it. The first sinne of all that euer was in man, is the sinne of Adam, which was his disobedience in eating the forbidden fruite.[^262] In handling whereof sundrie pointes are to be opened, but let us beginne with the causes therof.\n\nThe outward efficient cause was the deuill. And though he be not named by Moses in the historie of the fall, yet that is not to trouble us: for we must not conceiue otherwise of the serpent, then of the instrument and mouth of the deuill. For it is not likely that it being a bruite creature should be able to reason and determine of good and euill, of trueth and falshood. Now in this temptation the deuill shewes his mallice and his fraude. His malice, in that, whereas hee can not ouerturne god himselfe, yet he labours to disturbe the order which he hath set downe in the creation, & especially the image of god in the most excellent creatures on earth, that they may be in the same miserable condition with himselfe. His fraud, first in that hee beginnes his temptation with the woman being the weaker person, and not with the man, which course hee still continues: as may appeare by this, that[^263] more women are intangled with witchcraft and sorcerie then men. Secondly he shewes his fraude, in that he proceedes very slily and intangles Eue by certaine steppes and degrees. For first by moouing a question he drawes her to listen to him, and to reason with him of gods commaundement. Secondly, he brings her to looke upon the tree and wishly to viewe the beautie of the fruite. Thirdly hee makes her to doubt of the absolute trueth of gods worde and promise, and to beleeue his contrarie lies. Fourthly, hauing blinded her minde with his false perswasions, shee desires and lustes after the forbidden fruite and thereupon takes it, eates it, & giues it to her husband.\n\nThe inwarde cause, was the will of our first parentes, euen in the testimonie of their owne consciences, as Salomon saieth, *This haue I found that God made man righteous,*[^264] *but they haue found many inventions.* But it may be obiected that if Adam were created good, he could not be the cause of his owne fall, because a good tree can not bring forth euill fruite. *Answer.* Freedome of will is foure fold: 1. freedome to euill alone: this is onely in wicked men and angels, and is indeed a bondage: the seconde is freedome to good alone, and that is in God and the good angels: the third is freedome to good in part, ioyned with some want of libertie by reason of sinne: and this is in the regenerate in this life: the fourth is freedome either to good or to euill indifferently. And this was in Adam before his fall, who though he had no inclination to sinne, but onely to that which was acceptable to God: yet was hee not bound by any necessitie, but had his libertie freely to chuse or refuse either good or euill. And this is euident by the verie fourme of Gods commaundement in which hee forbids Adam to eate the forbidden fruite: and thereby shewes that he being created righteous and not prone to sinne, had power to keep or not to keep the commandement: though since the fall both hee and wee after him can not but sinne. Wherefore Adam being allured by Satan, of his owne free accord changed himselfe and fell from God. Now then, as the good tree changed from good to euill brings foorth euill fruite: so Adam by his owne inward and free motion changing from good to evill brings forth euill.\n\nAs for God, hee is not to be reputed as an authour or cause any way of this sinne. For hee created Adam and Eue righteous, indewed them with righteous willes: and hee tolde them what hee woulde exact at their handes and what they coulde perfourme: yea hee added threatnings, that with the feare of daunger hee might terrifie them from sinne. Some may say, whereas God foresaw that Adam woulde abuse the libertie of his will, why woulde hee not preuent it. *Answere.* There is a double grace, the one to be able to will and do that which is good, the other to be able to persevere in wvilling and doing the same. Now God gaue the first to Adam, and not the second. And he is not to be blamed of vs, though hee confirmed him not with new grace, for he is debter to no man to giue him so much as the least grace; whereas he had alreadie giuen a plentifull measure thereof to him. And God did hold backe to conferre any further grace vpon iust cause. I. It was his pleasure that this fact should be an occasion or way to exercise his mercie in the sauing of the elect, and his iustice in the deserued condemnation of impenitent sinners. And vnlesse Adam had fallen for himselfe & others; there should haue bin found no miserie in men, on whome God might take pitie in his sonne, nor wickednes which he might condemne; and therefore neither manifestation of iustice, nor mercie. II. Againe, it was the will of God in part to forsake Adam, to make manifest the weaknesse of the most excellent creatures, without the speciall and continuall assistance of God. III. There is a double libertie of will, one is to will good or euill: this belongs to the creature in this world, and therefore Adam receiued it. The other, is to will good alone. This he wanted, because it is reserued to the life to come. And though hee knewe no cause of this dealing of God, yet is it one steppe to the feare of God for vs to hold that good and righteous which hee appointeth or willeth: and not to square the workes and iudgements of God by our crooked reason. And yet to come to reason it selfe. Who can here complaine of God? Can the deuill? but God did not cause him to tempt or deceiue our first parents. Can Adam and Eue? but they fell freely without any motion or instigation from God, and their owne consciences accused them for it. Can the posteritie of Adam? but the elect receiue more in Christ then they lost in Adam: and the reprobate, ouerwhelmed with the burden of their owne sinnes and thereupon receiuing nothing but due and deserued damnation can not finde fault. But some may further reply and say, he that foreseeth an euill and doth not preuent it, is a cause of it: but God did foresee the fall of man, and did not preuent it. *Answer.* The rule is generally true in man, that the foreseer of an euill not preuenting it, is in some sort a doer of it▪ for it is the sentence of the law of God, to which man was bound from the first creation. But God is aboue all his lawes, and not bound to them: he is an absolute lord and law-giuer; and therefore his actions are not within the compasse of lawes, as mens are. Whereupon it follows, that though he did foresee mans defection, yet is hee free from all blame in not preuenting of it. For with him there be good causes of permitting euill.\n\nAnd though God be no cause of mans fall, yet must wee not imagine that it came to passe by chance or fortune, whereas the least things that are come to passe with Gods prouidence; neither was it by any bare permission without his decree and will: for that is to make an idle prouidence: neither did it happen against the will of God, he vtterly nilling it: for then it could not haue bin vnlesse we denie God to be omnipotent. It remaines therefore that this fall did so proceede of the voluntarie creation of Adam,[^265] as that God did in part ordaine and will it, not as it was a sinne against his commandement, but as it was further in the counsell of God a way to exequute his iustice and mercie. Against this which I say, diuers things are obiected. First, that if Adam did that which God in any respect willed, then he did not sinne at all. *Answ.* He that willeth and doth that which God willeth for all that sinnes; vnlesse he will it in the same manner with God and for the same end. Nowe in the permitting of this fact, God intended the manifesting of his glorie: but our first parents intending no such thing, sought not only to be like but also to be equal with god. Secōdly, it is alledged that Adam could not but fall necessarily if God did decree it. *Answ.* Adams fall that came not to passe without Gods decree, and therefore in that respect was necessarie; was neuerthelesse in respect of Adams freewil contingent and not necessarie: Gods decree not taking away the will but onely ordering it. Lastly, it is alledged that Gods will is the cause of Adams will, and Adams will the cause of his fall, and that therefore Gods will shall be the cause of the fall. *Answer.* It must be graunted that Gods will is a moouing cause of the wills of euill men; yet marke how: not as they are euill wills simply, but as they are wills: and therefore when God inclines the euill will of his creature to his good purpose, he is nothing at all intangled with the defect or euill of his will.\n\nTouching the time of the fall, the receiued opinion in former ages hath bin that our first parents fell the same day in which they were created, and therefore *Augustine* writes that they stoode but sixe houres. And though we can not determine of the certen time, yet in all likelihood was it very short. For Moses presently after that he had set down the creation of man, without the interposition of any thing else, comes immediately to the fall. And considering the nature of the deuill is without ceasing to shew his mallice, no doubt he tooke the first occasion that possibly might be had to bring man to the same damnation with himselfe. And our Sauiour Christ saith, that the deuill was a manslayer from the beginning,[^266] namely from the beginning nor of the creation of the world, or of time, but of man. And Eue saith, *we shall eate of the fruite of the trees▪ of the garden,* it may be,[^267] insinuating that as yet shee had not eaten when the deuill tempted her.\n\nTouching the greatnes of mans fall, some haue made a small matter of it, because it was the eating of an apple or some such fruit. But wee must not measure the greatnes or the smalnes of a sinne by the obiect or matter whereabout it is occupied, but by the commaundement of God, and by the disobedience or offence of his infinite maiestie. And that this fact of Adam and Eve was no small fault, but a notorious cryme and Apostasie in which they withdrawe them selues from vnder the power of God, nay reiect and denie him, will appeare if wee take a viewe of all the particular sinnes that be contained in it. The first is vnbeleefe, in that they doubted and distrusted of the trueth of Gods worde which hee spake to them. The seconde is contempt of God, in that they beleeued the lyes of the deuill rather then him. For when God saith, *In the day that ye shall eate thereof, ye shall die the death,*[^268] it is as nothing with Eve: but when the deuill comes and saith, *Ye shall not die at all* ▪ that shee takes fast hold on. The third is pride and ambition. For they did eate the forbidden fruit that they might be *as gods,*[^269] namely as the father, the sonne, the holy Ghost. The fourth is vnthankfulnes. God had made them excellent creatures in his owne image: that is nothing with them to be like vnto him, vnlesse they may be equall vnto him. The fifth is curiositie, whereby they affected greater wisdome then God had giuen them in the creation, and a greater measure of knowledge then God had reuealed to them. The sixth is reprochful blasphemie, in that they subscribe to the sayings of the deuill, in which he charged God with lying and enuie. The seuenth is murder. For by this meanes they bereaue themselues and their posteritie of the fellowship and graces of Gods spirit, and bring vpon their owne heads the eternall wrath of God. The eight is discontentation, in that they sought for an higher condition then that was, in which God had placed them. In a word, in this one single fact is comprised the breach of the whole law of God. And wee should often thinke vpon this, that we may learne to wonder at the iust iudgements of God in punishing this fall, and his vnspeakeable goodnes in receiuing men to mercie after the same.\n\nAnd here we must not omit to remember the largenesse of Adams fall. Sinnes are either personall, or generall. Personall are such, as are peculiar to one or some fewe persons and make them alone guiltie. Generall, that is common to all men: and such is Adams fall. It is a sinne not onely of the person of one man but of the whole nature of man. And Adam must be considered not as a priuate man, but as a roote or head bearing in it all mankinde: or as a publike person representing all his posteritie, and therefore when hee sinned, all his posteritie sinned with him; as in a Parliament whatsoeuer is done by the burgesse for the shire, is done by euery person in the shire. As Paul saith, *By one man sinne entred into the world,*[^270] *and so death went ouerall for as much as all haue sinned.* And here lies the difference betweene Adams fall and the sinnes of men, as Cains murder, which makes not the posteritie of Cain guiltie, because he was neuer appointed by God to be the roote of his posteritie, as Adam was: and therefore his sinne is personall, whereas Adams is not. Yet this which I say, must not be vnderstood of all the sinnes of Adam, but onely of the first.\n\nFrom the fall of Adam, springeth *originall sinne,* not onely as a fruit thereof, but also as a iust punishment of it. And after the foresaid fall, it is in Adam and his posteritie, as the mother and roote of all other sinne: yet with this distinction, that actuall sinne was first in Adam, and then came originall, but in vs first is originall sinne, and then after followes actuall.\n\nOriginall sinne is tearmed diuersly in Scriptures, as the flesh, the old man, because it is in vs before grace:[^271] concupiscence, sinne that is readie to compasse vs about, the sinning sinne: and it is commonly tearmed originall, because it hath bin in mans nature euer since the fall, and because it is in euery man at the very instant of his conception and birth, as Dauid plainly saith, *Behold, I was borne in iniquitie, and in sinne hath my mother conceiued me*:[^272] not meaning properly his parents sinne (for he was borne in lawfull marriage) but his owne hereditarie sinne, whereof he was guiltie euen in his mothers wombe.\n\nBut let vs search the nature of it. Considering it hath place in man, it must be either the substāce of body or soule or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Sauiour Christ in taking our nature vpon him, should also take vpon him our sinnes, and by that meanes should as well haue neede of a redeemer as other men: and againe, the soules of men should not be immortall. Neither is it any one or all the faculties of man. For euery one of them as namely the vnderstanding, will, affections, and all other powers of bodie or soule were in man from the first creation, whereas sinne was not before the fall. Wherefore it remains that *originall sinne* is nothing els but a disorder or euill disposition in al the faculties & inclinations of man, wherby they are all caried inordinatly against the law.\n\nThe subiect or place of this sinne, is not any part of man, but the whole bodie and soule. For first of all, the naturall appetite to meat and drinke, and the power of nourishing is greatly corrupted as appeares by diseases, aches, surfetts, but specially by the abuse of meat and drinke. Secondly, the outward senses are as corrupt,[^273] and that made Dauid to pray that God would turne his eyes from beholding of vanitie: and Saint Iohn to say, whatsoeuer is in the world is the lust of the flesh, the lust of the eye, and the pride of life. Thirdly, touching the vnderstanding,[^274] the spirit of God saith, that the frame of the heart of man is onely euill continually: so as we are not able of our selues to thinke a good thought. And therefore withall, the will of man and his affections are answerably corrupt; and hereupon the doctrine of Christ is, that we must renownce our owne wills. Lastly, all mans strength in good things is nothing out of Christ.\n\nThe propagation of this sinne, is the deriuing of it from Adam to all his posteritie, whereby it runneth as a leprosie ouer all mankinde. But in what manner this propagation is made, it is hard to define. The common opinion of Diuines is, that it may be done two waies. The first is this. God when he created Adam in the beginning, set downe this appointment and order touching the estate of man, that whatsoeuer Adam receiued of God, he should receiue it not onely for himselfe, but for his posteritie, and whatsoeuer grace of God he lost, he should loose not onely to himselfe, but to all his posteritie. And hereupon Adam when he sinned, he did depriue first of all himselfe, and then secondly all his posteritie of the image of God; because all mankinde was in his loynes when he sinned. Now then vpon the former appointment, when the soules of men are created and placed in the body, God forsakes them, not in respect of the substance of the soule or the faculties, but onely in respect of his owne image, whereof the soules are depriued; after which followes the defect or want of righteousnes, which is originall sinne. And God in depriuing man of that which Adam lost, is not therefore to be thought to be the author or maintainer of sinne, but a iust iudge. For this depriuation of the image of God, so farfoorth as it is inflicted by him vpon mankinde, it must be conceiued as a deserued punishment for the sinne of Adam and all men in him which they pulled vpon themselues. The second way is,[^275] that the corruption of nature is deriued from the parents in generation by the bodie; for as sweete oyle poured into a fustie vessell, looseth his purenes and is infected by the vessell: so the soule created good, and put into the corrupt bodie, receiues contagion thence. And this coniunction of the pure soule with the corrupt bodie, is not against the goodnes of God; because it is a iust punishment of the sinne of all men in Adam. It may be this which hath bin saide will not satisfie the mindes of all. yet if any will be curious to search further into this point, let them know that there is another matter which more concerns them to looke vnto. When a mans house is on fire, there is no time then to inquire howe and which way and whence the fire came, but our dutie is with all speede and expedition to vse all good meanes to stay it. And so considering that our whole natures are really infected and poisoned with the loathesome contagion of original sinne, which is a weight sufficient to presse down the soule to the gulfe of hell, it stands vs in hand a thousand fold more to the vse meanes whereby it may be taken away, then to dispute how it came.\n\nSome may alleadge against the propagation of sinne, that holy parents beget holy children, which are void of originall sinne, because it stands not with reason, that parents should conveigh that to their children which they them selues want, namely the guilt and the punishment and the fault of sinne in part. *Answer.* I. Men are not in this life perfectly holy. For sanctification is but in part, and therefore they cannot possibly beget children pure from all sinne. Secondly, parents beget children as they are men, and not as they are holy men; and by generation they deriue vnto their children nature with the corruption thereof, and not grace which is aboue nature. Take any corne, yea the finest wheat that euer was, winnow it as cleane as possibly may be: afterward sow it, weede it also when it is sowne, and reape it in due time, and carrie it to the barne; when it is thresht, you shall finde as much chaffe in it as euer was before: and why? because God hath set this order in the creation that it shall spring and grow with the stalke, eare, blade, and all: so likewise though the parents be neuer so holy, the children as they come of them are conceiued and borne wholly corrupt, because God tooke this order in the creation, that whatsoeuer euill Adam procured, he should bring it not onely on himselfe, but vpon all his posteritie: by vertue of which decree, the propagation of sinne is continued without any interruption, though parents themselues be borne anew by the spirit of God.\n\nAnd here we must not omit to speake of the quantitie or greatnes of originall sinne, for the opening whereof we must consider three points. The first, that originall sinne is not diuers, but one and the same in kinde in euery man, as the generall and common nature of man is one and the same in all men. The second, that this sinne is not in some men more, in some men lesse, but in euery man equally, as all men doe equally from Adam participate the nature of man, and are equally the children of wrath. Some, it may be, will say, that this can not be true, because some men are of better natures then others are: some of disposition cruell and seuere, some againe gentle and milde; some very licentious and disordered, some very ciuill. *Answer.* The differences that be in men that want the feare of God, arise not of this that they haue more or lesse originall corruption; but of the restraint and limitation of mans corruption. For in some God brideleth sinne more then in others, and in them is found ciuilitie: and againe in some lesse, and in such the rebellion of nature breakes foorth vnto all misdemeanour. And indeede if God should not keepe the vntoward dispositions of men within compasse, otherwhiles more, otherwhiles lesse, as it shall seeme good vnto his maiestie: impietie, crueltie, iniustice, and all manner of sinnes would breake out into such a measure that there should be no quiet liuing for men in the world, and no place for Gods Church. And thus it is manifest that although all men be not equall in the practise of wickednes, yet they may be equall in the corruption of nature it selfe. The third point is, that Originall sinne is so huge and large euery way, that it may truly be tearmed the roote or seede not of some fewe sinnes, but of all sinnes whatsoeuer, euen of the very sinne against the holy Ghost. We must not imagine it to be an inclination or prones to one or two faults; but a prones to all and euery sinne that is practised in the world; and that in all persons yong and old, high and low, male and female. It is a most horrible villanie for a man to kill his father, or his mother, or his child: yet some there be that doe so: at the hearing whereof we vse to wonder, and to testifie our dislike by saying, that the doers thereof were wicked & diuelish persons, and it is truly saide. Neuerthelesse we must vnderstand that although we abstaine from such hainous practises, yet the very root of such sinnes, that is, a disposition vnto them, is found in vs also. Iulian the Apostata both liuing and dying blasphemed Christ. Herod and Pontius Pilate & the wicked Iewes crucified him, and Iudas betraied him. Men vse to say that if Christ were now aliue, they would not doe so for all the world. But let vs better consider of the matter. The same naturall corruption of heart that was in thē, is also in vs, we being the childrē of Adam as well as they: and by the force of this corruption, if Christ were now liuing on earth, thou wouldest, if like occasion were offered, either doe as Iudas did in betraying him, or as Pilate did, deliuer him to be crucified, or as the souldiers, thrust him through with their speares, or as Iulian, pierce him with all maner of blasphemies, if God withhild his graces from thee, and leaue thee to thy selfe. In a word, let men conceiue in minde the most notorious trespasse that can be, though they doe it not, nor intend to doe it, nor neuer doe it: yet the matter, beginning, and seed thereof is in themselues. This made Ieremie say, *The heart of man is deceitfull and wicked aboue all things, who can know it*?[^276] It is like an huge sea the bankes whereof cannot be seene, nor the bottome searched. In common experience we see it come to passe, that men protestants to day, to morrowe papists▪ of Christians, heretikes; nowe friends, but presently after foes; this day honest and ciuill men, the next day cruell murderers. Now what is the cause of this difference; surely the hidden corruption of the heart, that will thrust a man forward to any sinne when occasion is offered. This point must be remembred and often thought vpon.\n\nFrom *originall sinne* springeth *actuall,* which is nothing els but the fruit of the corrupt heart, either in thought, word, or deede.\n\nThus much touching mans fall into sinne by Gods iust permission: Nowe followes the good vse which we must make thereof. First by this we learne to acknowledge & bewaile our owne frailtie. For Adam in his innocencie beeing created perfectly righteous, when hee was once tempted by the deuill, fell away from God: what shal we doe then in the like case which are by nature sold vnder sinne, & in our selues a thousand times weaker then Adam was? Many men there be that mingle themselues with all companies, tell them of the danger thereof, they will reply that they haue such strong faith that no bad companie can hurt thē. But, alas, silly people, Satan bewitcheth them, and makes them to beleeue falshood to be truth: they knowe not their miserable estate. If Adam, saith Bernard, had a downefall in Paradise, what shall we doe that are cast foorth vpon the dunghil? Let vs therefore often come to a serious consideration of our owne weaknes, and follow withall the practise of Dauid, who being priuie to himselfe touching his owne corruption, praieth to God on this manner, *Knit my heart to thee,*[^277] *O Lord, that I may feare thy name.* Secondly, we learne hereby absolutely to submit our selues to the authoritie of God, and simply to resolue our selues what soeuer he commāds is right and iust, though the reason of it be not known to vs. For Eve condiscended to listen to the speach of the serpent, and without any calling shee reasoned with it of a most weightie matter, and that in the absence of Adam her head & husband, namely of the truth and glorie of God: & hereby was brought to doubt of Gods word, & so ouerturned. Thirdly, if all men by Adams fal be shut vp vnder dānation, there is no cause why any of vs should stand vpon his his birth, riches, wisdome, learning, or any other such gifts of God: there is nothing in vs that is more able to couer our vilenes and nakednes, then figgetree leaues were able to couer the offence of Adam from Gods eyes. We stand vnder the wrath of God by nature, and cannot attaine to euerlasting life of our selues. Wherefore it doth stand euery one of vs in hande to abase our selues vnder the hand of God, in that we are become by our sinnes the very basest of all the creatures vpon earth, yea vtterly to dispaire in respect of our selues, and with bleeding hearts to bewaile our owne cases. There is no danger in this: it is the very way to grace: none can be a sound member of Christ till his conscience condemne him, and make him quite ont of heart in respect of himselfe. And the want of this is the cause why so fewe perceiue any sweetnes or comfort in the Gospell: and why it is so little loued and imbraced now adaies. Lastly, if all mankinde be shut vp vnder vnbeleefe, the dutie of euery man is, to labour in vsing all good meanes whereby we may be deliuered from this bondage, and to pray to God with David, *Create in me a cleane heart, O God, and renewe a right spirite within me.* And cry out with Paul, *O wretched man that I am,*[^278] *who shall deliuer me from this bodie of death*! And we must neuer be at rest till we haue some assurance in conscience that in Christ wee haue freedome from this bondage, and can with the Colossians giue thanks that we are deliuered from the power of darknes,[^279] and translated into the kingdome of Christ. This should be the affection of euery man, because the spirituall thraldome vnder sinne is of all miseries most loathsome and burdensome. And in this respect the day of death should be vnto vs most welcome, because it doth vnloose vs frō this miserable estate, in which we do almost nothing but displease God. For this is the greatest griefe that can be to the children of God, by their sinnes to offend their mercifull father. And as for all those which feele not the weight of their naturall guiltines and corruptions, but lie slumbring in the securitie of their hearts, they are therfore the more miserable, in that beeing plunged in the gulfe of all miserie, yet they feele no miserie.\n\n[^1]: Hebr. 11.1.\n[^2]: Tit. 1.5.\n[^3]: Iam. 2.19.\n[^4]: Luk. 8.13.\n[^5]: Acts. 8.19.\n[^6]: Mat. 7.22. 1. Cor. 13.2.\n[^7]: Eph. 3.12.\n[^8]: Gal. 5.6.\n[^9]: Matth. 7.7.\n[^10]: Matt. 16.16.\n[^11]: Mat. 8.26. & 16.8.\n[^12]: Ioh. 4.53. & 42.\n[^13]: Rom. 10.10.\n[^14]: 1. Pet. 3.21.\n[^15]: Habac. 2.4.\n[^16]: Fides est tota copulativa.\n[^17]: Exod. 32.\n[^18]: Exod 3.6, 14. 1. Tim. 1.17.\n[^19]: Psal. 82.6.\n[^20]: Exo. 4.16.\n[^21]: 2. cor. 4.4.\n[^22]: 1. Cor. 8.4.\n[^23]: Ioh. 17.2.\n[^24]: Marc. 9.2, 4.\n[^25]: Psal. 42.12.\n[^26]: 2. chron. 16.12.\n[^27]: 2. Dutie.\n[^28]: Rom. 10.14.\n[^29]: 3. Dutie.\n[^30]: 4. Dutie.\n[^31]: 2. Tim. 1.12.\n[^32]: 1. Pet. 4.19.\n[^33]: Comforts.\n[^34]: 2. Chron. 34.27. 2. Chr. 32.\n[^35]: 2. chron. 20.20.\n[^36]: Heb. 5.7.\n[^37]: Psal. 22.\n[^38]: Dan. 6.23.\n[^39]: Psalm. 78.21, 22.\n[^40]: Heb. 1.3. Gal. 4.8.\n[^41]: Specie.\n[^42]: Numero.\n[^43]: Matt. 3.16, 17.\n[^44]: 〈 in non-Latin alphabet 〉.\n[^45]: 〈 in non-Latin alphabet 〉.\n[^46]: The meaning.\n[^47]: Mat. 23.9.\n[^48]: Heb. 12.9.\n[^49]: Luk. 3.38.\n[^50]: Esa. 9.6.\n[^51]: Esa 53.10.\n[^52]: Esa. 8.18.\n[^53]: Ier. 3.4▪19. Matth. 6.4.\n[^54]: Iob. 17.14.\n[^55]: Iohn. 8.44.\n[^56]: 2. Dutie.\n[^57]: Prov. 10.1.\n[^58]: Mat. 12.50.\n[^59]: Mal. 1.6.\n[^60]: 3. Dutie.\n[^61]: Mat. 5.45.\n[^62]: Psal. 68.5.\n[^63]: Iob. 29.15, 16. 4. Dutie.\n[^64]: Mat. 6.26.\n[^65]: 5. Dutie.\n[^66]: Heb. 12.7.\n[^67]: 6. Dutie.\n[^68]: 2. Cor. 6.18.\n[^69]: Isa. 22.11.\n[^70]: Ier. 31.1.\n[^71]: 2. Cor. 7.1.\n[^72]: Consolations.\n[^73]: Ioh. 1.12.\n[^74]: Gen 18.27.\n[^75]: Mal. 3.17. Psal. 103.13.\n[^76]: 2. Sam. 18.5.\n[^77]: Torren. confess. Aug.\n[^78]: Gen. 19.22.\n[^79]: Act. 27.24.\n[^80]: Matth. 3.9.\n[^81]: Tit. 1.2. 2. Tim. 2.13.\n[^82]: Dueties.\n[^83]: 1. Pet. 5.7.\n[^84]: Heb. 10.31.\n[^85]: Mat. 10.28.\n[^86]: 2. Sam. 15▪26.\n[^87]: Lev. 10.3.\n[^88]: Act. 11.18.\n[^89]: Psal. 39.10.\n[^90]: Isa. 50.\n[^91]: Anno 1592. in Camebridgeshire.\n[^92]: 2. Cor. 6.7, 8.\n[^93]: Rom. 11.23.\n[^94]: Consolations.\n[^95]: Matth. 8.\n[^96]: 1. Ioh. 5.4.\n[^97]: Psal. 23.\n[^98]: Eph. 1.19.\n[^99]: Phil. 3.10.\n[^100]: Col. 2.15.\n[^101]: Luk. 22.42.\n[^102]: Col. 1.11.\n[^103]: Eph. 1.20, 21.\n[^104]: Phil. 3.10.\n[^105]: Rom. 8.28.\n[^106]: Ioh. 1.3.\n[^107]: Heb. 1.2.\n[^108]: Gen. 1.2.\n[^109]: Basil. de spir. sanct. c. 16.\n[^110]: Col. 1.16. Rom. 11.36.\n[^111]: Eph. 1.11.\n[^112]: Mat. 10.29. vers. 30.\n[^113]: Eph. 1.4. 2. Tim. 1.9. Mal. 3.6. Iam. 1.17.\n[^114]: Quatenus habet rationem entis, nō quatenus habet rationem defectus.\n[^115]: Bonum & vt sit malum. Aug. Euchr. ad Laur. cap. 101▪\n[^116]: Voluntate permissiva vult: approbativa non vult.\n[^117]: Act. 27.\n[^118]: ver. 31.\n[^119]: 2. King. 20.\n[^120]: Psal. 148.3.\n[^121]: Gen. 1.3.\n[^122]: Heb. 1.3.\n[^123]: Psal. 51.10.\n[^124]: Ioh. 11.44.\n[^125]: 2. Cor, 4.6.\n[^126]: Rom. 4.17.\n[^127]: Prov. 16.4.\n[^128]: Prov. 8.30.\n[^129]: Deut. 29.29.\n[^130]: August. lib. 1. confess. c. 12.\n[^131]: Gen. 1.\n[^132]: Isa. 45.6, 7.\n[^133]: Eccles. 7.15.\n[^134]: Revel. 4.11.\n[^135]: Amos. 4.13.\n[^136]: Psal. 139.14.\n[^137]: Psal. 119.73▪\n[^138]: Consolations. 1. Pet. 4.19.\n[^139]: Iob. 10.3.\n[^140]: Gen. 6.3.6.\n[^141]: Isai. 45.5, 6.\n[^142]: 2. Cor. 12.2.\n[^143]: Gen. 7.11.\n[^144]: Gen. 1.14.\n[^145]: Heb. 11.10.\n[^146]: 1. King. 8.27.\n[^147]: Eph. 3.7.10.\n[^148]: Acts. 7.55, 56.\n[^149]: Luk. 23.\n[^150]: Ioh. 14.2.\n[^151]: Iob. 4.19.\n[^152]: 2. Pet. 1.14.\n[^153]: 1. Pet. 2.12.\n[^154]: Matt. 6.33.\n[^155]: Revel. 22.\n[^156]: 1. Ioh. 3.4.\n[^157]: 1. Ioh. 5.18.\n[^158]: Heb. 11.9, 10.\n[^159]: 2. Cor. 4. end. & 5. vers. 1.2.\n[^160]: Col. 1.16.\n[^161]: Col. 1.16.\n[^162]: Iob. 38.7\n[^163]: Luk. 24.4.\n[^164]: Eph. 3.10.\n[^165]: Psal. 103.20.\n[^166]: August. de Trin. l. 3. c. 3.\n[^167]: Col. 1.16▪\n[^168]: Isa. 6.2.\n[^169]: Luk. 2.14.\n[^170]: Apoc. 5.11▪\n[^171]: Psal. 103.20.\n[^172]: Heb. 1.14.\n[^173]: Psal. 54.8. Gen. 16.7.\n[^174]: 1. Kin. 19.\n[^175]: 2. King. 1.\n[^176]: Gen. 19.\n[^177]: Gen. 32.1, 2.\n[^178]: Gen. 24.7.\n[^179]: Matt. 2.12, 13.\n[^180]: Exod. 14.19. & 23.20. Dan. 3. & 6.\n[^181]: Matt. 4.11. Act. 12.\n[^182]: Act. 7. Apoc. 5.2.\n[^183]: Apoc. 19. & 22. Act. 5.20.\n[^184]: Luc. 1.\n[^185]: Luc. 15.7, 10.\n[^186]: Luc. 16. Matt. 28.31.\n[^187]: Exod. 12. Ios. 5.\n[^188]: 2. Kin. 19.15.\n[^189]: Exod. 32.25\n[^190]: Matt. 18.10.\n[^191]: Phil. 4.8.\n[^192]: 1. Cor. 11.10.\n[^193]: Psal. 8.5.\n[^194]: Psal. 91.\n[^195]: 2. Kin. 16.17\n[^196]: Ezech. 9.4.\n[^197]: Exo. 12.23. with 1. Cor. 5.7.\n[^198]: Gen. 1.26.\n[^199]: Eph. 2.24.\n[^200]: Colos. 3.10.\n[^201]: Gen. 2.23.\n[^202]: 1. Cor. 11.7.\n[^203]: Col. 1.16.\n[^204]: Heb. 1.3.\n[^205]: Psal. 8.5.\n[^206]: Eph. 4.18.\n[^207]: Luk. 5.8.\n[^208]: Psal. 8.6.\n[^209]: Gen. 1.28.\n[^210]: Psal. 8.\n[^211]: Gen. 9.2.\n[^212]: Exod. 20.2.\n[^213]: Gen. 28.17.\n[^214]: 1. Thess. 5.23.\n[^215]: Zach. 12.\n[^216]: Gen. 9.5.\n[^217]: 1. Cor. 15. Heb. 12.\n[^218]: 1. Cor. 16.31. Rom. 12.1.\n[^219]: Esay 2.22.\n[^220]: Columb. l. 5. cap. 9.\n[^221]: 1. Cor. 6.15.\n[^222]: Prov. 16.33.\n[^223]: Pro. 20.24. Ier. 10.23.\n[^224]: Isai. 40.27.\n[^225]: Psal. 73.13, 14.\n[^226]: Vers. 17.\n[^227]: Eccles. 9.11. Luk. 10.31.\n[^228]: Psal. 11.4. Psal. 113.6.\n[^229]: 2. Chr. 16.9.\n[^230]: Act. 15.18.\n[^231]: 1. Pet. 3.11.\n[^232]: 2. Chr. 16.9.\n[^233]: Mat. 6.26. Deut. 15▪4. Mat. 10.10.\n[^234]: Acts. 17.28.\n[^235]: Isai. 45.7. Amos. 3.\n[^236]: Neh. 9.37. Exo. 4. & 7. Isai. 19.14. Rom. 1.28. 2. Thes. 2.11. 1. Kin. 22.22.\n[^237]: Ios. 10. Isai. 38. Dan. 3. 1. King. 18. Exod. 17. 2. King. 2. 2. King. 6. Ionas. 2. 2. King. 5. Mat. 9. Ioh. 9.\n[^238]: Gen. 45.\n[^239]: Act. 4.28.\n[^240]: 2. Sam. 12.11. 2. Sam. 24.1. 2. Sam. 16.11. Isai. 10.5. & 13.6. 2. Chr. 11.4.\n[^241]: Act. 17.28. Heb. 1.3.\n[^242]: Iob. 37▪ & 38. Psal. 104.\n[^243]: Isa. 43.1. Zach. 2.8.\n[^244]: Psal. 53.2.\n[^245]: 1. King. 17.2.\n[^246]: Acts. 10.33.\n[^247]: Psal. 39.9.\n[^248]: 2. Sam. 16.10\n[^249]: Iob. 1.22.\n[^250]: Hab.1.\n[^251]: Philip. 4.12, 13.\n[^252]: 1. Sā. 17.37.\n[^253]: Iam. 4.15.\n[^254]: 1. Sam. 13.2.\n[^255]: 2. Sam. 10.12.. Mat. 4.6.\n[^256]: Psal. 16.8.\n[^257]: Gen. 45.7.\n[^258]: 1. Sam. 30.6.\n[^259]: Rom. 11.32. Galat. 3.22.\n[^260]: 1. Ioh. 3.4. 〈 in non-Latin alphabet 〉. Rom. 3 20. & 4.15. & 5.13.\n[^261]: Rom. 6.23.\n[^262]: Rom. 5.5.\n[^263]: Exod. 22.18. a witch named in the feminine gēder, Mechash shepha.\n[^264]: Eccles. 7.31.\n[^265]: August. Enchir. ad Laur. c. 99.\n[^266]: Ioh. 8.\n[^267]: Gen. 3.2.\n[^268]: Gen. 3.4.\n[^269]: Gen. 3.5.\n[^270]: Rom. 5.12.\n[^271]: Hebr. 12.1. Rom. 7.13.\n[^272]: Psal. 51.5.\n[^273]: Psal. 119. 1. Ioh. 2.16.\n[^274]: Gen. 6.5. and 8.21. 2. Cor. 3.5.\n[^275]: Rom. 5.12▪\n[^276]: Ier. 17.9.\n[^277]: Psal. 86.11.\n[^278]: Psal. 51.10. Rom. 7.24.\n[^279]: Coloss. 1.13."},{"number":2,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[2],"items":[],"text":"Thus much of the permission of the fall of man: Nowe we come to the Couenant of grace. Which is nothing else but a compact made betweene God and man touching reconciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden, immediately after their fall by God himselfe, in these words, *The seede of the woman shall bruise the serpents head:*[^1] and afterward it was continued and renewed with a part of Adams posteritie, as with Abraham, Isaac, Iacob, Dauid, &c. but it was most fully reuealed and accomplished at the comming of Christ.\n\nIn the Couenant I will consider two things, the parties reconciled betweene whome the couenant is made, & the foundation thereof. The parties are God and man. God is the principall, & he promiseth righteousnes and life eternall in Christ: Man againe binds himselfe by Gods grace to beleeue & to rest vpon the promise. Here it may be demanded why man is more in the couenant then angels. *Answ.* The will of God in this point, is not reuealed vnlesse it be because angels fel of themselues, not mooued by any other: but man did fall by them. Againe it may be asked, whether all mankind were euer in the couenant or no? *Ans.* We cannot say that all & euery man hath bin & now is in the couenant, but onely that little part of mankind which in all ages hath bin in the Church of God; & hath by faith imbraced the couenant. as Paul plainly auoucheth, *The scripture* (saith he) *hath concluded all vnder sinne,*[^2] *that the promise of the faith of Iesus Christ should be giuen* [not vnto all men] *but to thē that beleeue.* Without faith no man can please God:[^3] and therfore God makes no couenāt of recōciliation without faith. Again since the beginning of the world there hath bin alwaies a distinctiō between mā & man. This appeares in the very tenor of the words of the couenāt made with our first parents, where God saith he wil put *differēce between the seed of the womā & the seed of the serpēt:* meaning by the seed of the womā, Christ with all the elect whō the father hath giuen vnto him, who shall bruise the serpents head, and tread Satan vnder their feete.[^4] And by the seed of the serpent he meaneth wicked mē that liue and die in their sinnes, as Saint Iohn saith, *he that committeth sinne is of the deuill.*[^5] And according to this distinction in times following was Abel receiued into the couenant, and Cain reiected:[^6] some were the sonnes of God in the daies of Noe, some the sonnes of men: In Abrahams familie, Ismael is cast out,[^7] and the couenant established in Isaac: Iacob is loued, Esau is hated. And this distinction in the families of Abraham, Isaac, and Iacob, Paul approoueth,[^8] when he maketh some to be the children of the flesh, and some other the childrē of the promise. And again, the Iewes a people of God in the couenant, the Gentiles no people. For Paul makes it a priuiledge of the Iewes to haue the adoption, and couenants, & the seruice of God, & the promises belonging vnto them:[^9] where as he saith of the Ephesians that they were alients from the common-wealth of Israel, and were *strangers from the couenants of promise, & had no hope, & were without Christ and without God in the worlde.*[^10] And the same may be said of the whole bodie of the Gentiles excepting here & there a man, who were conuerted and became Proselites. And this is manifest in that they wāted the word & the sacraments, and teachers. And this saying of the Prophet Ose, *I will call them my people which were not my people:*[^11] *and hir beloued which was not beloued,* is alledged by Paul to prooue the calling of the Gentiles. Some doe alledge to the cōtrary, that whē the couenāt was made with our first parēts, it was also in thē made with all mankinde, not one man excepted: & that the distinction & difference between mā and man ariseth of their vnbeleefe & contēpt of the couenāt afterward. *Answ.* Indeed in the estate of innocency Adam by creation receiued grace for himselfe & his posteritie: & in his fal he transgressed not only for himself but for all his posteritie: but in receiuing of the couenant of grace it can not be prooued that he receiued it for himselfe & for all mankinde: nay the distinction betweene the seed of the woman & the seed of the serpent, mentioned in the very first giuing of the couenant, shews the contrarie: for if after the fall all & euery part of mankinde were receiued into the couenant, then all men without restraint should be the seede of the woman, bruising the serpents head, and the serpent should haue no seede at all. And againe, all men cannot be charged with vnbeleefe and contempt in respect of the couenant, but onely such persons as haue knowne it, or at the least heard of it. And therefore sundrie heads of the nations may be charged with vnbeleefe, as Cain, Cham, Iaphet, Ammon, Moab, Ismael, Esau, Madian; for they beeing neere to the fathers heard the promises concerning Christ, offered sacrifices, and obserued externall rites of the Church, but afterward fell away from the syncere worship of the true God to idolatrie and all manner of wickednes, and became enemies of God & his people. But we plainly denie, that there was or could be the like vnbeleefe and contempt of Gods grace in their posteritie, which for the most part neuer so much as heard of any couenant; their ancetors indeauouring alwaies to burie and extinguish the memorie of that which they hated. It is obiected againe, that the couenant was made with Abraham and with all mankinde after him, *Because* (saith the Lord) *thou hast obeied my voice, in thy seede shall all the nations of the earth be blessed.*[^12] *Answ.* Paul giues a double answer, first that the place must be vnderstood of many nations: secondly that it must be vnderstood not of all nations in all ages, but of all nations of the last age of the worlde. For, saith he, *the scripture foreseeing that God would iustifie the gentiles through faith preached before the Gospell vnto Abraham,*[^13] *saying, in thee shall all the nations be blessed.* Well, to conclude this point, in the making of the couenant there must be a mutuall consent of the parties on both sides, and beside the promise on Gods part, there must be also a restipulation on mans part; otherwise the couenant is not made. Now then, it must needs follow that all vnbeleeuers cōtemning grace offered in Christ are out of the couenant, as also such as neuer heard of it; for where there is no knowledge, there is no consent: and before the comming of Christ the greatest part of the world neuer knewe the Messias, nor heard of the couenant; as Paul saith to the learned Athenians, the *time of this ignorance God regarded not: but now he admonisheth all men euery where to repent.*[^14]\n\nThe foundation and groundworke of the Couenant is Christ Iesus the Mediator, in whom all the promises of God are yea and a men, & therfore he is called the *angel of the couenant,*[^15] and the *couenant of the people* to be made with all nations in the last age. Nowe then that we may proceede at large to open the substance of the couenant, we are in the next place to come to that part of the Creed which cōcerns the second person in trinitie, set down in these words, *And in Iesus Christ his onely Sonne, &c.* from which words to the very end of the Creede, such points onely are laid down as doe notably vnfold the benefits & the matter of the couenant. Now the second person is described to vs by three things, 1. his titles, 2. his incarnatiō, 3. his twofold estate. his titles are in nūber foure. I. *Iesus.* II. *Christ.* III. *his only sonne.* IV. *our Lord.* His incarnatiō & his twofold estate are set down afterward.\n\nTo come to his titles, the first is *Jesus,* to which if we adde the clause *I beleeue,* on this maner, *I beleeue in Iesus, &c.* the article which we now haue in hand will appeare to be most excellent; because it hath most notable promises annexed to it. When Peter cōfessed Christ to be the sonne of the liuing God, he answered, *vpon this rocke will I build my Church,*[^16] *and the gates of hell shall not preuaile against it.* And again, *He that confesseth that Christ is the sonne of God, God dwelleth in him,*[^17] *& he in God.* And again,[^18] *To him giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes.* Paul saith,[^19] *Beleeue in the Lord Iesus and thou shalt be saued and all thy houshold.* Thus then the confession in which we acknowledge that we beleeue in Iesus Christ, hath a promise of fellowship with God & of life euerlasting. But it may be obiected, that euery spirit (as S. Iohn saith) *which confesseth that Iesus Christ is come in the flesh is of God.*[^20] Now the deuil & al his angels & vnbeleeuers do thus much: therfore why may not they also haue the benefit of this cōfessiō. *Ans.* By spirit in that place is neither mēt angels nor mē, nor any creature, but the doctrine which teacheth that Iesus Christ is come in the flesh; & it is of God, because it is holy & diuine & hath God to be the autor of it. As for the deuil & his angels they can indeed confesse that Christ the sonne of God was made man, and a wicked man may teach the same; but vnto the confession whereunto is annexed a promise of eternall life, is required true faith, whereby we doe not onely know and acknowledge this or that to be true in Christ, but also rest vpon him: which neither Satan nor wicked men can doe. And therefore by this confession the Church of God is distinguished from all other companies of men in the worlde which beleeue not as Panyms, heretikes, Atheists, Turkes, Iewes, and all other infidells.\n\nThis name *Iesus,* was giuen to the sonne of God by the Father,[^21] and brought from heauen by an angell vnto Ioseph and Marie: and on the day when he was to be circumcised, as the manner was, this name was giuen vnto him by his parents, as they were commanded from the Lord by the angell Gabriel. And therefore the name was not giuen by chance, or by the alone will of the parents, but by the most wise appointment of God himselfe.\n\nThe name in Hebrue is *Iehoschua,* and it is changed by the Grecians into *Iesus* which signifieth a *Sauiour.* And it may be called the proper name of Christ, signifying his office and both his natures, because he is both a perfect and absolute Sauiour, as also the alone Sauiour of man, because the worke of saluation is wholly and onely wrought by him, and no part thereof is reserued to any creature in heauen or in earth. As Peter saith, *For among men there is no other name giuen vnder heauen whereby we may be saued but by the name of Iesus.*[^22] And the author to the Hebrues saith, *That he is able perfectly to saue them that come vnto God by him,*[^23] *seeing he euer liueth to make intercession for them.* If any shall obiect, that the promises of saluation are made to them which keepe the commaundements: the answere is, that the law of God doth exact most absolute and perfect obedience, which can be found in no man but in Christ, who neuer sinned: and therefore it is not giuen vnto vs nowe that we might by our selues fulfill it, and worke out our own saluation, but that beeing condemned by it, we might wholly depend on Christ for eternall life. If any further alledge,[^24] that such as walke according to the commandemēts of God, though their obedience be imperfect, yet they haue the promises of this life and of the life to come. The answer is, that they haue so indeed, yet not for their works, but according to their workes which are the fruits of their faith, whereby they are ioyned to Christ, for whose merites onely they stand righteous and are acceptable before god; And whereas it is saide by Peter, *that baptisme saveth vs.*[^25] his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie us, but that it serues visibly to represent and confirme unto us the inward washing of our soules by the blood of Christ. It may further be said, that others haue bene Sauiours beside Christ as Iosuah the sonne of Nun, who for that cause is called by the same name with Christ. *Answ.*[^26] Iosua after the death of Moses was appointed by God to be a guide to the children of Israel which might defend them from their enemies and bring them to the land of *Canaan*: but this deliverance was onely temporall, and that onely of one people. Now the sonne of God is called Iesus, not because he deliuereth the people of the Iewes onely, or because he saueth the bodies of men only, but because he saueth both body and soule, not onely of the Iewes but also of the gentiles, from hell, death, and damnation. And whereas Prophets and ministers of the worde are called *Saviours*; it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts,[^27] not by any vertue of theirs, but onely by the operation of the spirit of Christ. Lastly, it may be obiected that the father and the holy ghost are Sauiours, and therefore not onely the Sonne. *Answer.* True it is, that in the worke of saluation all the three persons must be ioyned together, & in no wise severed: the Father saveth, the Sonne saueth, the holy ghost saueth: yet must we distinguish them in the maner of sauing: the Father saveth by the Sonne; the Sonne saueth by paying the ransome and price of our saluation; the holy ghost saueth by a particular applying of the ransome unto men. Nowe therefore whereas the sonne paies the price of our redemption and not the father or the holy ghost, therefore in this speciall respect he is called in Scriptures and intituled by the name of Iesus and none but he.\n\nBy this which hath beene said, the Papistes are faultie two wayes. First, that they giue too much to the verie name of Iesus: for they write in plaine tearmes, that the bare name it self being used hath great power & doth driue away deuils,[^28] though the parties that use it be void of good affection: whereas indeede it hath no more vertue then other titles of God or Christ. Secondly, they are faultie that they giue too little to the thing signified. For Christ must either be our alone and whole Sauiour or no Saviour. Now they make him but halfe a Sauiour, & they ioyne others with him as partners in the work of saluatiō, whē they teach, that with Christs merits must be ioyned our works of grace in the matter of iustification, and with Christes satisfaction for the wrath of God, our satisfaction for the temporall punishment; and when they adde to Christes intercession the intercession and patronage of saints, especially of the virgin Mary, whome they call the queene of heauen, the mother of mercie, withall requesting her, that by the authoritie of a mother shee would commaund her sonne.[^29] If this doctrine of theirs may stand, Christ can not be the onely Sauiour of mankinde, but euerie man in parte shalbe Iesus to himselfe.\n\nBut let us goe on yet further to search the speciall reason of the name, which is notably set downe by the Angell. *Thou shalt* (saith hee) *call his name Iesus, for he shall save his people from their sinnes.*[^30] In which words we may consider 3. pointes. I. Whome the sonne of God shall saue. II. By what? III. From what? For the first, he shall saue his people, that is, the elect of Iewes & Gentiles: and therefore he is called the *Saviour of his bodie.*[^31] We must not here imagine that Christ is a Sauiour of all and euerie man. For if that were true, then Christ shoulde make satisfaction to Gods iustice for all and every mans sinnes: and gods iustice being fully satisfied he could not in iustice condemne any man: nay, all men should be blessed because satisfactiō for sin & the pardon of sin depend one upō another inseparably. Againe, if Christ be an effectuall Sauiour of all and euerie particular man, why is any man condemned? It will be said, because they will not beleeue; belike then mans will must over rule Gods will,[^32] whereas the common rule of divines is, that the first cause ordereth the second.\n\nThe meanes of saluation by Christ are two: his merite, and his efficacie. His merit, in that by his obedience to the law and by his passion, he made a satisfaction for our sinnes, freed us from death, and reconciled us unto God. Some may obiect, that the obedience and the passion of Christ being long agoe ended, can not be able to saue us now: because that which he did 1500. yeres agoe may seeme to be vanished and come to nothing at this day. *Answere.* If Christs obedience be considered as an action, & his passion as a bare suffering, they are both ended long agoe: yet the value and price of them before God is euerlasting: as in Adams fall the action of eating the forbidden fruit is ended, but the *guilt* of his transgression goes ouerall mankind, and continues still euen to this houre, and shall doe to the ende of the world in those which shall be borne hereafter. The efficacie of Christ is, in that hee giues his spirite to mortifie the corruption of our natures, that we may die unto sinne and liue to righteousnesse, and haue true comfort in terrors of conscience and in the pangs of death.\n\nThe euils from which we are saued are our owne sinnes, in that Christ freeth us from the guilt and the punishment and fault of them all, when we beleeue.\n\nThus much for the meaning of this title Iesus. Now followe the uses which arise of it. First of all, whereas wee are taught to make confession that the sonne of God is Iesus, that is, a Sauiour: hence it must needs follow, that wee are all lost in our selues. And indeede before we can truly acknowledge that Christ is our Sauiour, this confession must needes goe before, that we are in truth, & therewithal do feel our selues to be miserable sinners under the wrath of God, utterly lost in regarde of our selues: for *Christ came to save that which was lost.*[^33] And when he talked with the woman of Canaan, he checked her & said, he was not sent, but *to the lost sheepe of the house of Israel.* Christ Iesus came to poure oyle into our woundes:[^34] Christ came to set them at libertie which are in prison: and to place them in freedome that are in bondage. Now a man cannot poure oyle into a wound, before there be a wounde, or before it be opened, and wee feele the smart of it. And how can we be set at libertie by Christ, except we feele us in our selues to be in bondage, under Hell, death, and damnation? When the disciples of Christ were vpon the sea in a great tempest,[^35] they cried, *Master, saue vs, we perish.* So no man can heartily say, I beleeue Iesus Christ to be my Sauiour, before hee feele, that in himselfe he is utterly lost and cast away without his helpe. But after that wee perceiue our selues to be in danger & to be ouerwhelmed in the Sea of the wrath of God, then we crie out with the disciples, Lorde Iesus saue vs wee perish. Many protestants in these daies hold Christ to be their Sauiour, but it is onely formably from the teeth outward, and no further: for they were neuer touched with the sense of their spirituall miserie that they might say with Daniel, *Shame and confusion belongeth unto us:* and with the Publican, *I am a sinner, Lorde be mercifull to me.* And therefore the conclusion is this, that if we will haue Christ to be our Saviour, we must first beleeue that in our selues we are utterly lost: and so must that place be understood where Christ saith, he is not sent, but to the lost sheepe of the house of Israel, that is, to those which in their owne sense and feeling are lost in themselues.\n\nSecondly, if Christ be a Sauiour, then we must acknowledge him to be so. But how shall wee doe this? *I answer,* Thus: A man is taken to be a skillfull Phisition by this, that many patients come unto him, and seeke for helpe at his hands. And so should it be with Christ. But alas, the case is otherwise. Every man can talke of Christ, but few acknowledge him to be a Sauiour, by seeking to him for their saluation, because they iudge themselues righteous, and feele not themselues to stand in need of the helpe of Christ. Nay which is more, if a man be knowne that can cure straunge diseases, men will seeke to him by sea and lande, and sell both goods and landes to get helpe at his handes. Euen so, if men were perswaded that Christ were a perfect Sauiour, and that they were sicke and utterly unable to be saued without him, they woulde neuer rest nor be quiet but seeke unto him for his helpe, and crie with Dauid, *O Lorde, say unto my soule that thou art my salvation,*[^36] The woman that was diseased with an issue of bloode, came behinde our Sauiour Christ,[^37] and when shee had but touched him, shee was healed. In the same maner, if wee shall seeke to come to Christ, and do but touch his pretious body & blood by the hand of faith, the issues and the bleeding woundes of our soules shalbe dried up. When a man that had bene sicke 38. yeres was come to the poole of Bethesda, hee was faine to lie there vncured; because when the angell troubled the water euermore some stept before him: but if we will seeke to Christ for the saluation of our soules, no man shall preuent us or step before us.[^38] And if wee finde our selues to be so laden with the burden of our sinnes that we can not come to him, let us then doe as the palsie man did: he got 4. men to carry him on their shoulders to the place where Christ was: and when they coulde not by reason of the prease of people enter into the house, they opened the roofe and let him downe in his bedde by cordes to Christ that he might be healed.[^39] And so let vs vse the helpe of such as be godly, that by their instructions and consolations they may as it were put too their shoulders, & by their prayers as with cordes bring us to Christ, that wee may receiue eternall saluation, being otherwise deade in sinne and subiect to damnation.\n\nLastly, whereas Ioseph and Mary gaue this name not at their owne pleasure, but at the appointment of God himselfe: this ministers a good instruction to all parents touching the naming of their children when they are baptised, that they are with care and deliberation to giue convenient names vnto them which may put them in mind of duties either to God or men. This is worthy of our obseruation, for many care not how they name their children, yea it is at this day & euer hath bene, that some▪ giue such names to them as that at the verie rehearsing thereof laughter ensueth. But this ought not to be so; for the name is giuen unto children at the time of their baptisme in the presence of God, of his Church, and angels, euen then when they are to be entred into the Church of God and that in the name of the Father, the Sonne, and the Holy Ghost: therefore though we do not place religion in titles, or names, yet neuerthelesse a wise and godly choise in this matter is to be had, that the names imposed may be in stead of instructions and admonitions to the parties named: and for this cause in the old testament names were giuen either by propheticall instinct, or according to the euent of things which came to passe about the time of the birth of children, or they were borowed from the holy auncetours,[^40] to put the posteritie in mind to follow their steppes.\n\nAnd thus much of the duties: Now follow the consolations that Gods Church and people reape from this that the sonne of God is our Saviour. When as all mankind was included under sinne & condemnation, then the Lord had mercy upon us and gaue unto man the couenant of grace in which he promised that his owne sonne should be our redeemer. This is a great and unspeakable comfort, as may appeare in that the angels so greatly reioyced herein when Christ was borne, *Behold,* say they, *I bring you tidings of great ioy that shall be to all the people,* that is, *that unto you is borne in the citie of David a Saviour which is Christ the Lord.*[^41] Now if they reioyce thus exceedingly at Christs birth, who was not their Sauiour, because they stand not in neede to be redeemed: then much more ought the Church of God to reioyce herein whome it doeth principally concerne: and no marvell; for if this sauiour had not beene, it had bene better to haue beene a bruite beast or any other creature then a man; for the death of a beast is the end of his woe, but the death of a man without a Sauiour is the beginning of endelesse miserie. Satan and his angels are fallen and haue no Sauiour, but when man was fallen, God of his mercie dealt not so with him, but gaue his owne sonne to restore him to better estate, whereas he might as iustly haue damned all men for the fall of our first parents, as hee did the wicked angels for theirs; for God is not bound to any creature; beholde then a matter of unspeakeable ioy: let us therefore receiue and embrace Christ our Saviour, flie to him for the pardon of all sinnes.\n\nNowe wee come to the second title of the Sonne of God, whereby hee is tearmed *Christ:* which title is as it were the surname of the seconde person as some doe thinke: yet according to the opinion of some others it is no name at all, but onely a meere appellation,[^42] as when in the like case a particular man is called a Duke or a King. It is all one with *Messiah* in Hebrewe wherwith the redeemer was named in the olde Testament,[^43] and both signifie *annointed.*\n\nAmong the Iewes before the comming of Christ three estates or orders of men were annointed with oile; First of all kings, as Saul, Dauid, and the rest of the kings of Iuda. Secondly the priestes that serued in the tabernacle and temple before rhe Lorde when they were ordained, and as it were, installed into the priesthoode, were annointed with oyle, as first of all Aaron and his sonnes, but afterward the high priests alone. Thirdly prophets were thus annointed, as Elisha.\n\nNow this legall annointing was a tipe and figure of the annointing of Christ: which was not with bodily oile, but by the spirite, and it was more excellent then all other annointings were. For David saieth,[^44] hee was annointed with the oile of gladnesse aboue all his fellowes, signifying, that neither king, priest, nor prophet, was euer annointed in the same manner as he was.\n\nChristes annointing is according to both his natures; for in what nature hee is a Mediatour, in the same hee is annointed: but according to both his natures ioyntly hee is a mediatour: the godheade is no mediatour without the manhoode, nor the manhoode without the godhead: and therefore his annointing extendes it selfe both to his godhead and to his manhood.\n\nChristes annointing hath two partes, both of them figured by the annointing of the Iewes. The first is his consecration whereby hee was set apart to doe the office of a Mediatour betweene God and man: and therefore to be a king, a priest, a prophet: a king to gather and withall to gouerne his Church and people: a priest, to make satisfaction and intercession for the sinnes of the elect: a prophet, to reveale and teach his people the will of God his father. And though it be true that Christ is set a part to the worke of mediation as he is mediator or as he is mā: yet as he is God he doth designe and set himselfe apart to the same worke. For to designe the mediatour is a common action of the 3. persons, the father, the sonne and the holy ghost: and yet cōsidering the father is first in order, and therfore hath the beginning of the action; for this cause he is saide especially to designe, as when S. Iohn saith, *Him hath God the father sealed.*\n\n[^45]The second part of Christes annointing is the pouring out of the fulnesse of the spirit or grace into the manhood of Christ:[^46] and it was particularly figured by the holy oile. For first, that oile had no man but God alone to be the authour of it: so the most excellent and unspeakeable graces of the manhood of Christ haue their beginning from the godhead of Christ.[^47] Againe, though the same oyle was most pretious. yet was it compounded of myrrhe, calamus, and Casia, and such like earthie matters: to signifie, that the spirituall oile of grace whereof the manhood of Christ was as it were, a vessell or storehouse, did not consist of the essentiall properties of the godhead, as Eutiches and his followers in these daies imagine, but in certaine created gifts and qualities placed in his humane nature: otherwise we should not haue any participation of them. Thirdly, the sweete sauour of the holy oyle figured, that the riches of all grace with the effect thereof in the obedience of Christ, doeth take away the noisome sent of our loathsome sinnes from the nosthrilles of God, and withall doth make our persons and all our actions acceptable unto him as a sweete perfume,[^48] as Paul saith, *We are unto God the sweete savour of Christ, &c.* And Christes death is for this cause tearmed a sacrifice of sweete smelling sauour.\n\nAnd wee must further understand that these giftes of Christes manhood are not conferred in a small scantling or measure; for Iohn saith,[^49] *God giveth him the spirite not by measure*; because the graces which are in Christ are farre more both in number and degree, then all men or angels haue or shall haue: though the good angels and the saints of God in heauen are verie excellent creatures stored with graces and giftes of God. For this cause Christ is called the head of man,[^50] because he is euerie way the most principall and glorious man that ever was. Yet for all this are not the gifts of Christs manhood infinite any way; because it is finite, being a creature, and therfore not capable of that which is infinite.\n\nBy Christes annointing the people of God reape great benefite and comfort, because they are partakers thereof. For this cause the oile where with he was annointed is called the *oyle of gladnesse,* because the sweet sauour of it gladdeth the heartes of all his members,[^51] and brings the peace of God which passeth all understanding.[^52] The holy oyle powred vpon Aarons head came downe to his beard, and to the verie skirtes of his garments: and it signified that the spirituall oile of grace was first of all powred upon our head Christ Iesus, and from thence consequently derived to all his members, that by that meanes hee might be not onely annointed himselfe, but also our annointer.\n\nNow the benefites which we receiue by his annointing are two. The first is, that all the elect when they are called to the profession of the gospell of Christ, are in and by him set apart and made spirituall kings, priests, and prophets, as S. Iohn saith, *He hath made vs kings and priests vnto God his Father.* And S. Peter out of Ioel,[^53] *I will powre (saith the Lord) my spirit vpon all flesh,*[^54] *and your sonnes and daughters shall prophesie.*\n\nThe second benefite is, that all the faithfull receiue the same oile, that is, the same spirite of God in some measure which he receiued aboue measure, as S. Iohn saieth, *The annointing which ye have received of him dwelleth in you and teacheth you all things.*[^55] where by anointing is ment the holy Ghost.[^56] And hence it is, that men are called *Christians* of the name of Christ, that is, annointed with the same oile wherwith Christ was annointed. And the holy oile might not be giuen to a stranger, to signifie, that to haue the spirite of Christ, and to be guided by it, is peculiar to them that are Christes.[^57] Now then let vs all lay these things to our hearts, and extoll the unspeakeable goodnesse of God that hath advaunced vs to the dignitie of kings, priests, prophets, before him, and hath giuen his spirit unto vs to inable us to be so indeed.\n\nNowe follow the duties which are to be learned hence. And first, whereas all Christians receive annointing from the holy one Christ Iesus,[^58] to become prophets in a sort, wee must doe our endeavours, that the word of God may dwell plentifully in vs,[^59] and for that cause we must search the scriptures, euen as hunters seeke for the game, and as men seeke for golde euen in the mines of the earth. There is nothing that is more unbeseeming a man, then grosse ignorance a Christian. Therfore the authour of the epistle to the Hebrues reprooues them,[^60] that whereas for the time they ought to haue beene teachers, they had need againe to be taught the first principles of the word of God.\n\nAgaine, that portion of knowledge which we haue received of God is further to be applied to the benefit & good of others: this is that most precious baulme that on our partes should neuer be wanting to the heads of men. And here euery man that is set ouer others must remember within the compasse of his calling and charge to instruct those that be under him so farre forth as possibly he can.[^61] Gouernours of families must teach their children and servants and their whole housholde the doctrine of the true religion, that they may know the true God and walke in all his waies in doing righteousnesse & iudgement. If housholders woulde make conscience of this their dutie, and in some sorte and measure prepare their families against they come to the publike congregation, the ministers of the Gospell with greater comfort and farre more ease should performe their dutie; and see farre more fruit of their ministerie then now they doe. But whereas they neglect their dutie, falsely perswading themselues that it doeth not belong to them at all to instruct others; it is the cause of ignorance both in townes and families, in masters themselues, in seruants and children and all. Lastly, by this we are admonished to take all occasions that possibly can be offered, mutually to edifie each other in knowledge, saying among our selues (as it was foretold of these times) *Come, let vs goe up to the mountaine of the Lord to the house of the God of Iacob,*[^62] *and he will teach vs his waies, and we will walke in his pathes:* and withall, we shoulde confirme each others, as Christ saith to Peter, *when thou art converted confirme thy brethren*; and be readie at all times to render an account of our faith and religion euen before our enemies when wee are iustly called so to doe.\n\nSecondly, because we are set apart in Christ, to become spirituall priests vnto God,[^63] we must therefore offer spirituall sacrifices acceptable unto him: and they be in number seven. The first is an affiance whereby we rest upon God, as Dauid saith, *Offer the sacrifice of righteousnesse and trust in the Lord.*[^64] The second is wholly to subiect our selues to the ministerie of the gospell, that wee may be changed and converted by it, as Paul saith,[^65] *That hee ministred the Gospell to the Gentiles, that the offering vp of them might be acceptable, beeing sanctified by the holy Ghost.* The thirde is, all manner of prayers and supplications made unto God. *Let my prayer,* saieth David, *be directed in thy sight as incense,*[^66] *and the lifting vp of mine handes as an evening sacrifice.* The fourth is praising and thankesgiving unto God. *Let vs by him offer the sacrifice of praise alwaies to God, that is the fruite of the lippes which confesse his name.*[^67] And in the Revelation the golden vials full of odors are the praiers of the saints. The fift is the reliefe of our poore breethren according to our ability, as Paul saieth, *I was even filled after that I had receiued of Epaphroditus that which came from you,*[^68] *an odour that smelleth sweete, a sacrifice pleasant and acceptable to God.* The sixt is the deniall of our selues with a contrite and broken heart. The seuenth is, to resigne our selues bodies and soules wholly to the seruice of God: *Set your selues* (saith Paul) *to God, as they that are aliue from the dead:*[^69] *and your members as weapons of righteousnesse unto God.* In which wordes he alludes to the manner of the old Testament: when a man offered any sacrifice for himselfe, hee brought the beast into the temple or tabernacle and set it before the altar, in token that hee did resigne it vnto God: and so wee for our partes must not giue our bodies and soules to become the instruments of sinne & satan, but we must haue them alwaies in readinesse, freely presenting them vnto him that he may haue the whole disposition of them according to his good pleasure, to the honour and glorie of his name. Againe, in the whole burnt offering all was consumed and turned to smoke, no man hauing benefite of it, to signifie, that we must give our selues not in part but wholly to the service of God, euen to death if need be. If this be so, miserable is the practise of such that giue up their bodies and soules to liue in licentious wantonnesse, in the pleasures of their beastly sinnes, in idlenesse. For they offer themselues a sacrifice, not to God but to the devill.\n\nThirdly, considering wee are annointed to be spirituall kinges euen in this life, wee must walke worthie so great a calling. That this may be so, first of all such as are governours set ouer others, must rule not according to their willes and pleasures, but in the Lorde: withall, doeing homage to their heade and king Christ Iesus him-selfe. Secondly, wee must euerie one of vs rule and beare sway euen as kings ouer our owne thoughtes, willes, affections, over-mastering them as much as wee can by Gods worde and spirite: withall, maintaining and proclaiming continuall warre against our corrupt natures, the deuill, and the worlde. And truely hee which can beare rule ouer his owne heart, is a right king indeede: and hauing receiued some measure of grace to raigne ouer himselfe in this life, he shall raigne for ever with Christ in the life to come. As for such as are carried away with the swinge of their corruptions, hauing blindnesse and ignorance to raigne in their mindes, rebellion in their willes and affections, loosenesse in their whole liues, they may carrie the forme of Christians as long as they will, but indeede they are no spirituall kings but bondemen: the strong man satan keepes as yet the hold of their hearts, & as Lord and king holds up his scepter there.\n\nLastly, seeing Christ is annointed with the most pretious baulme that ever was, and that for our sakes, he must be sweete and savourie unto us, and all other things must be as vnsavorie drosse and dung in regarde of him. Wee must in this case indeauour to say as the spouse of Christ doth: *Because of the savour of the good oyntments,*[^70] *thy name is an ointment powred out: therefore the virgins love thee.* O that we could *savour in the feare of God,*[^71] that wee might perceive *how all his garments smell of myrrhe, aloes, and cassia, comming forth of his ivory pallaces vnto vs.*[^72] And because the holy ointment of Christ is powred forth upon all his members to make them favourie and sweete in the presence of God, let us make conscience of all maner of sinne, lest by the poison and stincke thereof, wee infect not onely our selues, but all the creatures of God which wee vse, yea heaven and earth itselfe. It standes not with equitie that after we haue beene embaulmed and sweetned by the pretious merites of Christ that we should make our selues as two footed swine, to returne to the mire of our old sinnes.\n\nThe coupling and combining of these two former titles togither, containes the principali question of the whole bible, which is, whether Iesus the sonne of Mary be Christ or no; as S. Iohn saith. *These things are written,*[^73] *that yee might beleeue that Iesus is the Christ the Sonne of God, and that in beleeving yee might have life everlasting.* This conclusion was denied by the Iewes, but avouched and confirmed both by Christ and by his Apostles; and their principall argument was framed thus.[^74] He which hath the true notes of Christ is the Messias or Christ indeed: but Iesus the Sonne of Mary hath the true notes of Christ: therfore Iesus is Christ. The proposition is opened at large in the prophesies of the old testament: the assumption is confirmed in the writings of the new testament: & the principall reasons of the confirmation are couched in the articles which cōcern the second person. The conclusion followes, & is set down as I haue said, in the knitting togither of the titles, Iesus and Christ.\n\nThus much of the second title: now followeth the third, *his only Sonne*: that is, the only sonne of the first person the father. In this title we must consider 2. things: the first, that he is the sonne of God: the second, that he is the only Sonne of God. Touching the first, Christ is called the Sōne of God, because he was begottē of the father. Now for the opening of this eternall generation, we must consider three pointes: the thing begotten, the maner of begetting, & the time. For the thing it selfe, it is Christ; who must be cōsidered 2. waies, as he is a sonne, & as he is God: As he is a sonne, he is not of himselfe, but the sonne of the father begotten of him: neuerthelesse as he is God,[^75] he is of himselfe neither begotten nor proceeding; for the essence or godhead of the father is of it selfe without all beginning: but the godhead of the sonne is one and the same with the godhead of the father: for by what godhead the father is God, by the same and no other the sonne is God: therefore the sonne as he is God, hee is God of himselfe without beginning as the Father. Whereupon it followes, that the sonne is begotten of the father as he is a sonne, but not as he is God.\n\nThe maner of this generation is this. The sonne is begotten of the substance of the father not by any fluxe, as when water is deriued from the head of the spring to the chanell: nor by decision as when a thing is cut in pieces: nor by propagation, as when a grift is transplanted into a new stocke: but by an unspeakeable communication of the whole essence or Godhead from the father to the sonne; in receiuing whereof the sonne doth no more diminish the maiestie or Godhead of the father, then the light of one candle doth the light of the other from which it is taken. Whereupon the Councell of Nicene hath said well, that the sonne is of the Father as light of light not proceeding but begotten.\n\nThe time of this generation hath neither beginning, middle, or ende: and therefore it is eternall before all worlds: and that is a thing to be wondered at, that the father begetting & the sonne begottē are coeternall, & therfore equall in time. Wisdom in the prouerbs (which with one consent of all divines is said to be Christ) affirmeth that she was before the world was created, that is, from eternity:[^76] for before the world was made there was nothing but eternitie. But it may be alledged to the contrarie, that the saying of the father, *This day haue I begotten thee,* is expounded by Paul of the time of Christs resurrection. *Answ.*[^77] We must distinguish betweene generation it selfe & the manifestation of it: & of the second must the place be understood, which may be brought to passe at the time of Christs resurrection in which he was mightily declared to be the sonne of God, though in the meane season the generation it selfe be eternall.[^78] If any man alledge further that the person which begetteth must needs goe before the person begotten, the answer is, that there is a double priority; one of order, the other of time: now in the generation of creatures there is priority both of order & time: but in the generation of the second person in trinity there is prioritie of order alone: the father being first, the sonne second, without prioritie of time: because they both in that respect are equall, and neither is before or after other: because the beeing or subsisting of the persons is not measured by time.\n\nHence it followeth necessarily, that Iesus Christ is true God: & the whole tenor of the scriptures confirme it sufficiently. I. he is made equall to God the father, who *being in the forme of God thought it no robberie to be equall with God:* &,[^79] *All things that the father hath are mine.* The children of Israell are said to haue tempted Iehova: and Paul saith, that he whome they tempted was Christ. Iehoua founded the earth, and the same is saide of Christ. II. Christ the sonne of God is by name called God: *Iesus Christ is very God & life eternall.* III. The properties of the godhead are ascribed unto him. He is eternal, because he was then when there was no creature. *In the beginning was the word*: and, *before Abraham was I am.*[^80] He is omnipresent, *Where two or three are gathered togither in my name, there am I in the middest amongst them.* Lastly he is omnipotent, *Whatsoever things the father doth,*[^81] *the same doth the sonne also.* IIII. The workes of creation and preseruation are as well ascribed to the sonne as to the father. By him the father made the world, and he beareth up all things by his mightie power: and miracles, which are workes either aboue or against the order of nature peculiar to God, were done by Christ. V. Divine worship is given to him: for he is adored, invoted, and beleeued in, as God the father. To him is given a *name, at which every knee doth bow, of things in heaven, and things in earth,*[^82] *and things vnderneath the earth.*\n\nAs for the reasons which be alledged to the contrarie, they are of no moment. I. The worde of God can not be God; the sonne is the worde of the father: therefore hee is not God. *Answ.* The worde is taken two waies: first for a sounding worde standing of letters and syllables vttered either by God or by the creatures: nowe on this manner Christ is not the word of God. Secondly there is a substantiall worde, which is of the substance of him whose worde it is. And thus Christ is the worde of God the father. And he is so termed, I. in respect of the father, for as reason & speech hath his beginning from the mind without any passion in the mind, so hath he beginning frō the father. And as the speech is in the mind & the mind in the speech, so the father is in the sonne, & the sonne in the father. 2. In respect of all creatures. The father doth all things by the son▪ by whose powerfull worde the worlde was made,[^83] is now preserved & shalbe abolished. 3. In respect of the Church. For the father by him speakes unto us both in the outward ministerie of the worde, and by the inward operation of the spirit: and againe we by him speake to the father.\n\nII. It may be obiected thus, God hath no beginning from any other; Christ hath beginning frō the father: therfore he is not God. *Answer.* Christ must be considered both in regard of his godhead and in regard of his person: in regarde of his god heade hee came not of any but is of himselfe, as well as the father is: yet in regarde of his person hee is from the father, who is a beginning to the rest of the persons,[^84] both in respect of order (for the scripture saith not; the holy Ghost, the Sonne, the Father: but the Father, the Sonne, the holy Ghost) as also in respect of the communication of the Godhead. And whereas it is said that God is of himselfe, if the name God, be taken for the Godhead it selfe absolutely considered, it is true: but if it be taken for any particular person in the Godhead, it is false. III. None is greater then God: but the father is greater then Christ, for so he saith, *the father is greater then I.*[^85] *Ans.* Christ there speakes of himselfe as he was a man abased in the forme of a seruant: in which respect he is lesse then the father, who neuer was incarnate and abased in our nature. And though Christ in respect of his nature assumed be inferiour to the father, yet doth it not hinder but that he may be equall to him, as he is the second person in trinitie, or as he is God by one and the same Godhead with the father. IV. He that is made of God, to be this, or that, is not God: but Christ is made of God, as Paul saith,[^86] *Christ is made vnto vs wisdome, righteousnes, &c. Answer.* Christ is said to be made, not because there was any beginning of his Godhead, or any chaunge or alteration in his person: but because in the eternall counsell of the father, he was set apart before all times to exequute the office of a Mediatour, and was withall in time called, and as it were consecrated and ordained thereunto in his baptisme: he is made therefore in respect of his office, but not in respect of his person, or nature. V. God hath no head, Christ hath an head, as Paul saith, *God is Christs head. Answ.* God, that is, the father,[^87] is head of Christ, not as he is God simply, but as he is *God incarnate,* or made manifest in the flesh, and in respect of the office to which he willingly abased himselfe. VI. Hee which giues vp his kingdome is not God, Christ giues vp his kingdome. *Then,* saith Paul, *shall be the end,*[^88] *when he hath deliuered vp the kingdome to God euen the father. Answer.* Christ is king two waies, as he is God, and as he is Mediatour: as he is God, he raignes eternally with the father and the holy Ghost: but as he is Mediatour, in the ende of the worlde when all the companie of the elect are gathered, his kingdome shall cease not simplie but in respect of the outward manner of administration: for the exequution of civill and ecclesiasticall functions shall cease. And whereas in the same place,[^89] it is said that Christ shalbe subiect vnto God eternally after the ende, it must be vnderstood partly in regard of the assumed manhood, partly in respect of his mysticall bodie the Church most neerely ioyned vnto him in heauen. VII. The first borne of euery creature, & of many brethren, is a creature & not God: but Christ is the first borne of euery creature, & of many brethren. *Ans.* He is called the first borne by allusion to the first borne in the old testament:[^90] for as they were principall heires hauing double portions allowed them; & the chiefe or gouernours of the familie. so Christ is made heire of the world,[^91] and the head of Gods familie which is his Church elected and adopted in him. And againe he is called the first borne of euery creature, because he was begotten of the substance of his father before any creature was made, and therfore it is not here said that he was first created, but first begotten.\n\nBy the reasons which haue bin alleadged, as also by the insufficiencie of the contrarie arguments, it is more then manifest against all heretikes that Christ is very God. Yet to stoppe the mouthes of all Atheists, & to satisfie all wauering & doubtings minds, I will adde one reason further. The gospel of S. Iohn was chiefly penned for this end, to prooue the dietie of Christ: & among other arguments alledged, this is one, that Christ gaue a resolute & a constant testimonie of himselfe, that he was the sonne of God, & very God: now if any man shall say, that sundrie persons since the beginning of the world haue taken vpon thē, & that falsely, to be gods: I answer, that neuer any creature tooke this title & honour vpon him to be called *God,* but the fearefull iudgements of God were vpon him for it. In the estate of mans innocencie the deuill tolde our first parents that by eating the fruite of the tree of knowledge of good and euill, they should be as gods knowing good & euill: now they beleeued him, & affected diuine honour, but what came of it? surely Adam with all his posteritie is shut vp for it vnder eternall damnation. Herod likewise araied in royall apparell, & sitting on the iudgement seate, made an oration to the men of Tyre & Sidon, who gaue a shout saying, the voice of God, & not of man. Now because he tooke the glorie of God to himselfe, & did not returne it to him to whō it was due, immediatly the angel of the Lord smote him. And so, if Christ had bin but a meere man, & not very God, as he auouched, vndoubtedly the hand of God would haue bin vpon him likewise for his confusion: but when he suffered for vs, and bare the punishment due for our sinnes, he most triumphed. And the iudgements of God were vpon Herod, Pontius Pilate, Caiphas, & vpon all those that were enemies to him, and to his church afterward, & that partly in life & partly in death. Wherefore seeing that God can not abide that his glorie should be giuen to any creature, & seeing for that cause he takes reuenge on all those that exalt themselues to be gods, it remains that the testimony which Christ gaue of himselfe that he was God, is vnfallibly true, & without all question to be beleeued of vs. And to conclude, I would haue all the deuils in hel with the cursed order of Lucians, Porphyrians, and Atheists whatsoeuer to answer this one point, howe it could come to passe, that Christ by publishing the doctrine of the Gospell that is as contrarie to mans reason, will, and affections, as water to fire, should winne almost the whole world to become his disciples, and to giue their liues for him, vnlesse he were God indeed, as he confessed himselfe to be.\n\nThere be sundrie speciall reasons wherefore it was necessarie that Christ should be God. I. There is none which can be a Sauiour of bodie & soule but God.[^92] *I euen I am the Lord, and besides me there is no Sauiour.* And,[^93] *I am the Lord the God from the land of Egipt, and thou shalt knowe no God but me: for there is no Sauiour beside me.* II. There must be a proportion betweene the sinne of man and the punishmēt of sinne: now the sinne of man in respect of the offence of the maiestie of God is infinite, in that he is infinitely displeased with man at the breach of his lawe: therefore the punishment of sinne must be infinite: and hence it followeth that he which suffereth the punishment beeing man, must withall be God, that the manhood by the power of the Godhead may be supported, that in suffering it may vanquish death, and make a satisfaction. III. He that must be a Sauiour, must be able 1. to deliuer men from the bondage of their spirituall enemies, namely sinne and Satan: 2. to restore the image of God lost by the fall of Adam, and to conferre righteousnes and life euerlasting: 3. to defend them from hell, death, damnation, the flesh, the deuill, the world: 4. to giue them full redemption from all their miseries both in bodie and soule, and to place them in eternall happines: all which none can doe, but he which is very God. IV. It was the pleasure of God, to shewe his incomprehensible goodnes in this, that his grace should not onely be equall to our sinne, but also by many degrees goe beyond it. And therefore the first Adam beeing but a meere man, the second Adam must be both God & man: that as the second was more excellent then the first, so our comfort might be greater in our redemption by the second, then our miserie and discomfort was by the fall of the first.\n\nHitherto wee haue shewed howe Christ is the sonne of God: Now let vs come to the second point, namely that he is the *onely sonne of God.* And he is so tearmed because he is the sonne of the father, in that manner as nothing else can be but he. Angels indeede are tearmed the sonnes of God,[^94] but that is onely in respect of their creation: and all that beleeue in Christ are the sonnes of God by adoption, being receiued into the familie of God which is his Church by the merit of Christ, whereas by nature they were the children of wrath. Christ also as he is man (I say not his manhood which is a nature and no person) is the sonne of God by the grace of personall vnion, and not by nature or by adoption. Lastly Christ as he is the second person in trinitie, the eternall worde of the father, coeternall and consubstanciall with him, is also the sonne of God. But how? neither by creation, nor adoption, nor by the vertue of personall vnion, but by nature; as he was begotten of the very substance of the father before all worlds: and therefore he is called the *proper* and *onely begotten* sonne of God. It may be obiected on this manner. If the father beget the sonne,[^95] he doth it either willingly, or against his will: if willingly, then the sonne is begotten by the freewill of the father, and no sonne by nature. *Answer.* The father did communicate to the sonne his whole Godhead willingly without constraint, yet not by his will: and therefore he is the sonne of the father by nature, not by will. It may be further said, that if Christ be the sonne of God by nature, as he is the essentiall word of the father, & by personall vnion as he is mā, then is he not one but two sonnes. *Answ.* As he is but one person, so is he but one sonne: yet not in one but in two respects: two respects make not two things, whereas one and the same thing and so remaining may admit sundrie respects.\n\nThus much of the meaning of the third title: Now follow the comforts which may be gathered hence. Whereas Christ Iesus is the sonne of God, it serues as a meanes to make miserable and wretched sinners that are by nature the children of wrath and damnation, to be the sonnes of God by adoption▪ as Saint Iohn testifieth.[^96] Now what a benefit is this to be the child of God, no tongue can expresse. Christ saith, *Blessed are the peacemakers:*[^97] but why are they blessed? *for,* saith he, *they shalbe called the sonnes of God.* Whereby he testifieth that the right of adoption is a most excellent priuiledge; and not without cause. For he which is the childe of God, is spiritually allyed to Christ, and to all the saints and seruants of God both in heauen and earth, hauing him for his elder brother, and all his members as his brethren and sisters: yea if we be Gods adopted children, we are also heires, euen heires of God, and heires annexed with Christ. Well,[^98] how great soeuer this prerogatiue is, yet few there be that rightly waigh it and consider of it. Children of noble men and princes heires are had in account and reputation of all men, they are the very speach and wonder of the world. But it is a matter of no account to be the sonne of God and fellow-heire with Christ. The dearest seruants of God haue beene esteemed but as the offscouring of the world. And no meruaile, for they which are after the flesh, sauour the things of the flesh. Fewe men haue their vnderstandings inlightned to discerne of such spirituall things as these are, and therefore are they little or nothing regarded. A blinde man neuer seeing the sonne, is not brought to wonder at it: and earthly minded men neither seeing nor feeling what an excellent thing it is to be the child of God, cannot be brought to seeke after it. But let all such as feare God enter into a serious consideration of the vnspeakeable goodnes of God, comforting thēselues in this, that God the father hath vouchsafed by his own sōne to make thē of the vassals of Satā, to be his own deere childrē.\n\nNow follow the duties which are two. First, we beleeue that Iesus Christ who was to be the Sauiour of mākind, must needs be God: what is the reason hereof? surely because no creature, no not all creatures in heauen and earth were able to saue one man, so vyle, wretched, and miserable is our estate by Adams fall. And therefore the sonne of God himselfe pitied our estate, and beeing king of heauen and earth, was faine to come from heauen, and lay downe his crowne and become a seruant, and taking vpon him our nature, was also faine to take vpon him our case and condition, & suffer death for our sinnes, which otherwaies euery one of vs should haue suffered both in bodie and soule world without end. To make this more plaine, let vs suppose that some one hath cōmitted an offence against a prince; now the trespasse is so grieuous, that no man can appease the kings wrath, saue onely the kings onely sonne, and which is more, the kings sonne cannot release him, vnlesse he suffer the punishment for him in his owne person, which is due vnto the malefactour. Now what is to be thought of this mans estate? surely all men will say that he is in a most miserable taking, and that his trespasse is notorious: and so it is with euery one of vs by nature, whatsoeuer we are. No man could saue our soules, no not all the angels in heauen, vnlesse the king of heauen & earth the only sonne of God had come down from heauē & suffered for vs, bearing our punishment. Now the cōsideratiō of this must humble vs and make vs to cast down our selues vnder the hād of God for our sinnes, & pray continually that the Lord would send some Moses or other which might smite the rocks of our hearts, that some tears of sorow & repentāce might gush out for our woful miserie.\n\nSecondly, whereas God the father of Christ gaue his only sonne to be our sauiour, as we must be thankfull to God for all things, so especially for this great & vnspeakeable benefite. Cōmon blessings of God, as meat, drink, health, wealth, & liberty, must at all times mooue vs to be thankful, but this, that Christ Iesus the onely sonne of God, redeemed vs beeing vtterly lost, this I say, must be the mayne point of al our thankfulnes: but mens hearts are so frozen in the dregges of their sinnes, that this dutie comes litle in practise now adaies. Our Sauiour Christ clensed ten leapers, but there was but one of thē that returned to giue him thanks, & this is as true in the leprosie of the soule, for though saluation by Christ be offered vnto vs daily by Gods ministers, yet not one of ten, nay scarse one of a thousand giues praise and thanks to God for it, because men take no delite in things which cōcerne the kingdome of heauen, they thinke not that they haue need of saluation, neither doe they feele any want of a Sauiour. But we for our parts must learne to say with David, *What shall I render vnto the Lord for all his benefits*:[^99] yea we are to practise that which Salomon saith, *My sonne giue me thy heart*:[^100] for we should giue vnto God both bodie & soule in token of our thankfulnes for this wonderful blessing that he hath giuē his only son to be our sauiour; & let vs know this for truth, that they which are not thākfull for it, let them say what they wil, they haue no soundnes of grace at the heart.\n\nAnd thus much of the third title. The fourth & last title is in these words *our Lord.* Christ Iesus the only sonne of God is our Lord three waies: 1. by creation, in that he made vs of nothing, when we were not: 2. he is our Lord in the right of redemption. In former times the custome hath bin that whē one is taken prisoner in the fields, he that paies his ransome shall become alwaies after his lord: so Christ when we were bondslaues vnder hell, death, & condemnation, paid the rāsome of our redemption, and freed vs from the bondage of sinne and satan, and therefore in that respect he is our Lord. 3. He is the heade of the Church (as the husbande is the wiues head,) to rule and gouerne the same by his word and spirit. And therefore in that respect also Christ is our Lord.\n\nAnd thus much for the meaning. Now follow the duties. 1. If Christ be our soueraigne Lord, we must performe absolute obedience vnto him, that is, whatsoeuer he commaunds vs, that wee must doe. And I say absolute obedience, because Magistrats, Masters, Rulers, and fathers may command, and must be obeyed, yet not simply, but so farfoorth as that which they command doth agree with the word and commaundement of God: but Christs will and word is righteousnes it selfe, and therefore the rule and direction of all our actions whatsoeuer, and for this cause he must be absolutely obeyed. Thus he requires the obedience of the morall law: but why? because *he is the Lord our God.* And in Malach. he saith,[^101] *If I be your Lord, where is my feare?* And againe, we must resigne both bodie and soule, heart, minde, will, affections, and the course of our whole liues to be ruled by the will of Christ. He is Lord not onely of the bodie, but of the spirite and soule of man: hee must therefore haue homage of both, as we adore him by the knee of the bodie, so must the thoughts and the affections of our hearts haue their knees also to worship him, and to shew their subiection to his commandements. As for such as doe hold him for their Lord in word, but will not indeauour to shew their loyaltie in all manner of obedience, they are indeede no better then starke rebels. Secondly, when by the hande of Christ strange iudgements shall come to passe, as it is vsuall in all places continually; we must stay our selues without murmuring or finding fault, because he is an absolute Lord ouer all his creatures: all things are in his hands, and he may doe with his owne whatsoeuer he will; and therefore wee must rather feare and tremble whensoeuer wee see or heare of them: so David saith, *I was dumbe and opened not my mouth because thou didst it.*[^102] And againe, *My flesh trembleth for feare of thee, and I am afraid of thy iudgements.* Thirdly, before we vse any of Gods creatures or ordinances, we must sanctifie them by the direction of his word and by praier:[^103] the reason is this, because he is Lord ouer all, and therefore from his word we must fetch direction to teach vs whether we may vse them or not, and when and how we must vse them: and secondly wee must pray to him, that he would giue vs libertie and grace to vse them aright in holy maner. Also we are so to vse the creatures and ordinances of God, as beeing alwaies readie to giue an account for them at the day of iudgement, for wee vse that which is the Lords, not our owne; we are but stewards ouer them, & we must come to a reckoning for the stewardship. Hast thou learning? then imploy it to the glorie of God, & the good of the Church: boast not of it as though it were thine owne. Hast thou any other gift or blessing of God, be it wisdome, strēgth, riches, honour, fauour, or whatsoeuer; then looke thou vse it so, as thou maist be alwaies readie to make a good account thereof vnto Christ. Lastly, euery one must so lead his life in this world, as that at the day of death he may surrender and giue vp his soule into the hands of his Lord, and say with Steven, *Lord Iesus receiue my soule:* for thy soule is none of thine, but his who hath bought it with a price,[^104] & therfore thou must so order and keepe it as that thou maist in good manner restore it into the hands of God at the end of thy life. If a man should borrow a thing of his neighbour, and vse it so as he doth quite spoile it, he would be ashamed to bring it againe to the owner in that manner, and if he doe, the owner will not receiue it. Vngodly men in this life doe so staine their soules with sin, as that they can neuer be able to giue them vp into the hands of God at the day of death: & if they would, yet God accepts them not, but casts thē quite away. We must therefore labour so to liue in the world, that with a ioyfull heart at the day of death we may commend our soules into the handes of our Lord Christ Iesus, who gaue them vnto vs. This is a hard thing to be done, and he that will doe it truly, must first be assured of the pardon of his owne sinnes, which a man can neuer haue without true and vnfained faith and repentance: wherfore while we haue time, let vs purge and clense our soules & bodies, that they may come home againe to God in good plight.\n\nAnd here all gouernours must be put in mind that they an higher Lord, that they may not oppresse or deale hardly with their inferiours.[^105] And this is Pauls reason, *ye masters* (saith he) *doe the same things vnto your seruants, putting away threatning: and knowe that euen your master is also in heauen, neither is their respect of persons with him.* Inferiours againe must remember to submit themselues to the authoritie of their gouernours, especially of magistrates. For they are set ouer vs by our soueraigne Lord and king Christ Iesus: as Paul saith,[^106] *Let euery soule be subiect to the higher powers. For there is no power but of God, and the powers that be ordained are of God.*[^107] And againe, *Seruants be obedient to your masters according to the flesh, with feare and trembling, in singlenes of your hearts, as vnto Christ.*\n\nThe comfort which Gods Church may reap hence, is very great: for if Christ be the Lord of lords, & our Lord especially, we neede not to feare what the deuill or wicked men can do vnto vs. If Christ be on our side, who can be against vs? we neede not feare them that can destroy the bodie and doe no more, but we must cast our feare on him that is Lord of bodie and soule,[^108] and can cast both to hell.\n\n[^1]: Gen. 3.15.\n[^2]: Gal. 3.20.\n[^3]: Heb. 11.6.\n[^4]: Rom. 16.20\n[^5]: 1. Ioh. 3.8.\n[^6]: Gen. 6.3.\n[^7]: Gen. 17.21.\n[^8]: Rom. 9.\n[^9]: Rom. 9.3, 4.\n[^10]: Eph. 2 12▪\n[^11]: Rom. 9.24.\n[^12]: Gen. 18.22.\n[^13]: Gal. 3.8.\n[^14]: Act. 17.30.\n[^15]: Malac. 3.8. Isa. 49.8.\n[^16]: Mat. 16.16.\n[^17]: 1. Ioh. 4.15.\n[^18]: Act. 10.44.\n[^19]: Act. 16.31.\n[^20]: 1. Ioh. 4.2.\n[^21]: Matt. 1.21. Luk. 1.31.\n[^22]: Act. 4.12.\n[^23]: Heb. 7.12.\n[^24]: 2. Tim. 4.8.\n[^25]: 1. Pet. 3.21.\n[^26]: Heb. 4.8.\n[^27]: Obed. v. 21. 1. Tim. 4.16.\n[^28]: Thyrraeus. de daemon. thes. 567.569.\n[^29]: Officium B. Mariae reform. à Pio 5. Pontif.\n[^30]: Mat. 1.21.\n[^31]: Eph. 5.23.\n[^32]: Actus primae causae ordinat actum secundae causae.\n[^33]: Mat. 18.11.\n[^34]: Mat. 15.14.\n[^35]: Mat. 8.25.\n[^36]: Psal. 35.3.\n[^37]: Mat. 9.20.\n[^38]: Ioh. 5.7.\n[^39]: Mark. 2.4.\n[^40]: Luk. 1.59.\n[^41]: Luk. 2.10, 12.\n[^42]: Tertull. contra Praxeā.\n[^43]: Dan 9.24.\n[^44]: Psal. 45.7.\n[^45]: Ioh. 6.27.\n[^46]: Isa. 61.1.\n[^47]: Exod. 30.\n[^48]: 2. Cor. 2.17.\n[^49]: Iohn. 3.34.\n[^50]: 1. Cor. 11.\n[^51]: Psal. 45.7.\n[^52]: Psalm. 133.\n[^53]: Apoc. 1.6.\n[^54]: Act. 2.24.\n[^55]: 1. Ioh. 2.27.\n[^56]: Psa. 105.15.\n[^57]: Exo. 30.33.\n[^58]: 1. Ioh. 2.20. Dan 9.24.\n[^59]: Ioh. 5.39. 〈 in non-Latin alphabet 〉.\n[^60]: Heb. 4.12.\n[^61]: Psal. 141.5.\n[^62]: Isa. 2.3.\n[^63]: 1. Pet. 2.5.\n[^64]: Psal. 4.6.\n[^65]: Rom. 15.16.\n[^66]: Psal. 141.2.\n[^67]: Heb. 13.15. Rev. 5.8.\n[^68]: Phil. 4.18. Psal. 51.19.\n[^69]: Rom. 6.13.\n[^70]: Cant. 1.2.\n[^71]: Isai. 11.3.\n[^72]: Psal 45.8.\n[^73]: Ioh. 20.31.\n[^74]: Act. 18.5.\n[^75]: Non 〈 in non-Latin alphabet 〉 tamē 〈 in non-Latin alphabet 〉.\n[^76]: Prov. 8.24.\n[^77]: Psal. 2.7. Act. 13.30, 33.\n[^78]: Rom. 1.4.\n[^79]: Phil. 2.8. Ioh. 16.15. Num. 14.26, 27. 1. Cor. 10.9. Psal. 102.26. cū Ioh. 1.3. 1. Ioh. 5.20. Ioh. 1.1. & 8.56.\n[^80]: Mat. 18.20. & 26.\n[^81]: Ioh. 5.19.\n[^82]: Phil, 2.10.\n[^83]: Ioh. 1. v. 1. Heb. 1.3. Ioh. 5.25. 2. Cor. 13.3. Ioh. 17.\n[^84]: Matth. 28. Principium ordinis & originis.\n[^85]: Ioh. 14.\n[^86]: 1. Cor. 1.30.\n[^87]: 1. Cor. 11.3.\n[^88]: 1. 〈◊〉.15.24.\n[^89]: vers. 28.\n[^90]: Rom. 8.29. Col. 1.15.\n[^91]: Gen. 49.3. Deut. 21.17.\n[^92]: Isa. 43.11.\n[^93]: Ose. 13.4.\n[^94]: Iob. 1.\n[^95]: Ioh. 1 18. Rom. 8.32.\n[^96]: Ioh. 1.12.\n[^97]: Matth. 5.9.\n[^98]: Rom. 8.17.\n[^99]: Psal. 116.12.\n[^100]: Prov. 23.26.\n[^101]: Exod. 20. Mal. 1.6.\n[^102]: Psal. 119.120.\n[^103]: 1. Cor. 10.26.\n[^104]: Act. 7.\n[^105]: Eph. 6.9.\n[^106]: Rom. 13.1.\n[^107]: Eph. 6.5.\n[^108]: Mat. 10.28."},{"number":3,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[3],"items":[],"text":"Thus much of the fourth title. Now followes Christs incarnation, in these words, *Conceiued by the holy Ghost, borne of the Virgin Marie.* And they containe in them one of the most principall points of the doctrine of godlines, as Paul saith, *without cōtrouersie great is the mysterie of godlines, which is,*[^1] *God is made manifest in the flesh, iustified in the spirit, &c.* And that we may proceede in order, in handling them, I will first speake of the incarnation generally, and then after come to the parts therof. In general we are to propound fiue questions, the answearing whereof will be very needefull to the better vnderstanding of the doctrine following.\n\nThe first question is, who was incarnate or made man? *Answer.* The second person in Trinitie, the sonne of God alone, and it is set downe in this article according to the Scriptures.[^2] Saint Iohn saith, *The Word was made flesh*: and the angel saith, *The holy one which shall be borne of thee, shalbe called the sonne of the most highest.*[^3] And Paul saith, *that Christ Iesus our Lord was made of the seede of Abraham according to the flesh.* And there be sundrie reasons, why the second person should rather be incarnate then any other. 1. By whome the father created all things, and man especially, by him man beeing fallen is to be redeemed, and as I may say, recreated: now man was at the first created of the father by the sonne: and therefore to be redeemed by him. 2. It was most conuenient, that he which is the essentiall image of the father, should take mans nature that he might restore the image of God lost and defaced in man:[^4] but the second person is the essentiall image of the father, and therefore he alone must take mans nature. 3. It was requisite that that person which was by nature the sonne of God, should be made the sonne of man, that we which are the sonnes of men, yea the sonnes of wrath, should by grace be made the sonnes of God: nowe the second person alone is the sonne of God by nature, not the father, nor the holy Ghost.\n\nAs for the father, he could not be incarnate. For to take flesh is to be sent of an other, but the father cannot be sent of any person, because hee is from none. Againe, if the father were incarnate, hee should be father to him which is by nature God, and the sonne of a creature, namely the Virgin Marie, which thinges can not well stand.\n\nAnd the holy Ghost could not be incarnate: for then there should be more sonnes then one in the Trinitie, namely the second person the sonne of the father, and the third person the holy Ghost, the sonne of the Virgin Marie.\n\nIt may be obiected to the contrarie on this manner, The whole diuine essence is incarnate, euery person in Trinitie is the whole diuine essence, therefore euery person is incarnate. *Answer.* The whole Godhead indeede is incarnate, yet not as it is absolutely considered, but so farfoorth as it is restrained and limited to the person of the sonne; and to speake properly, the Godheade it selfe is not incarnate, but the very person of the sonne subsisting in the Godhead. And though all the persons be one and the same essence, yet doe they really differ each from other in regard of the peculiar manner of subsisting: and therefore mans nature may be assumed of the second person, and be not assumed either of the father or of the holy Ghost; as in the like case the soule of man is wholly in the head and wholly in the feet, yea wholly in euery part: and yet the soule can not be said to vse reason in the feete or in any other part, but onely in the head.\n\nAgaine it may be alledged, that the incarnation beeing an outward action of God to the creature, is not proper to the sonne. For the rule is, that all outward actions of God are common to al the persons in Trinitie equally. *Ans.* The incarnation stands of two actions, the first is the framing & creating of that manhoode which was to be assumed by Christ:[^5] & this is cōmon to all the three persons equally: the second is the limiting or the receiuing of it into the vnitie of any person, and in respect of this action, the worke of incarnation is peculiar to the Sonne. To this purpose Augustine speaketh,[^6] *that creature which the Virgin conceiued & brought▪ foorth, though it appertaine to the person of the sonne alone, yet was it made by the whole Trinitie*: as whē three mē weaue one and the same garment, and the second onely weares it.\n\nThe second question is, what manner of man the sonne of God was made? *Ans.* He was made a proper or particular man, and a perfect or a very man. I say that he was a particular man, to shew that he tooke not vnto him the generall forme or *idea* of mans nature cōceiued onely in mind, nor the cōmon nature of man as it is existing in euery man: but the whole nature of man▪ that is, both a bodie and a reasonable soule, existing in[^7] one particular subiect. I say further that he was and is a true and perfect man, beeing in euery thing that concerns mans nature like to Adam, Abraham, Dauid, and all other men, sauing onely in sinne. For first of all hee had the substance of a true bodie and of a reasonable soule: secondly, the properties of bodie & soule: in the body, length, breadth, thicknes, circumscription, &c. In the soule, the faculties of vnderstanding both simply and compounde: will, affections; as loue, hatred, desire, ioy, feare, &c. the powers also of hearing, feeling, seeing, smelling, tasting, moouing, growing, eating, digesting, sleeping, &c. Thirdly, he tooke vnto him the infirmities of mans nature, which are certaine naturall defects or passions in bodie or minde, as to be hungrie, thirstie, wearie, sadde and sorowfull, ignorant of some things, angrie, to increase in stature, and wisdome, and knowledge, &c. yet this which I say must be vnderstood with two caveats. The first is, that infirmities be either certaine vnblameable passions, or else such defects as are sinnes in themselues; nowe Christ takes the first onely, and not the second. Secondly, infirmities be either generall, or personall; generall, which appertaine to the whole nature of man, and are to be found in euery man that comes of Adam: as to be borne vnlearned, and subiect to naturall affections, as sorrowe, anger, &c. Personall, are such as appertaine to some particular men, and not to all, and arise of some priuate causes and particular iudgements of God, as to be borne a foole, to be sicke of an ague, consumption, dropsie, pleuresie, and such like diseases. Now the first sort be in Christ, and not the second: for as he tooke not the person of any man, but onely mans nature, so was it sufficient for him to take vnto him the infirmities of mans nature, though hee tooke not the priuate infirmities of any mans person. And the reason why Christ would put on not onely the substance and faculties of a true man, but also his infirmities, was; that hee might shewe him selfe to be very man indeed, also that he might suffer for vs both in bodie and soule, and that he might giue vs an example of patience in bearing all manner of euill for Gods glorie and the good of our neighbour.\n\nNow the things which may be alleadged to the contrarie for the infringing of the truth of Christs manhood, are of no moment. As first, because Christ appeared in the forme of a man in the old testament; beeing no man: therefore he did so at his comming in the newe testament: but the reason is not like. For Christ in the old testament as the angell of his father in some speciall affaires, tooke vnto him the bodie of a man for some space of time;[^8] but he did not receiue it into the vnitie of his person; but laid it downe when the busines which he enterprised with men was ended. Now in the fulnes of time he came from heauen, as the angell of the covenant, and for that cause he was to vnite into his owne person the nature of man. And when as Paul saith that Christ *came in the similitude of sinnefull flesh,* his meaning is not to signifie,[^9] that he was a man onely in resemblance and shewe, but to testifie that beeing a true man indeede void of sinne, was content to abase himselfe to that condition in which he became like to a miserable sinner in bearing the punishment for our sinne. For Paul doth not say that he tooke vpon him the similitude of flesh simply as it is flesh, but of the flesh of sinne or sinnefull flesh.\n\nThe third question is, why the sonne of God must become man? *Answer.* There be sundrie reasons of this point, and the most principall are these. First of all it is a thing that greatly standes with the iustice of God, that in that nature in which God was offended, in the same should be a made satisfaction to God for sinne: nowe sinne was committed in mans nature, Adam sinned first and in him all his posteritie: therefore it is very necessarie that in mans nature there should be a satisfaction made to Gods iustice, and therefore the sonne of God must needes abase himselfe and become man for our sakes. Secondly, by the right of creation euery man is bounde in conscience to fulfull euen the very rigour and extremitie of the morall lawe. But considering man is nowe fallen from his first estate and condition, therefore it was requisite that the sonne of God should become man, that in mans nature hee might fulfill all righteousnes which the law doth exact at our handes. Thirdly, hee that is our redeemer must die for our sinnes; for their is no remission of sinnes without shedding of bloode: but Christ as he is God can not die. For no passion can befall the Godhead. Therefore it was needefull that hee should become man, that in mans nature hee might die and fully satisfie Gods iustice for mans offence. Lastly hee that must make reconciliation betweene God and man, must be such an one as may make request or speake both to God and man. For a Mediatour is as it were a middle person making intercession betweene two other persons, the one offended the other offending. Therefore it is necessarie that Christ should not onely be God, to speake vnto the father for vs and to present our praiers vnto him; but also man, that God might speake to vs, and we to God by Christ. For howsoeuer before the fal, man could speake to God euen face to face, yet since the fall, such feare possesseth mans corrupt nature that he cannot abide the presence of God, but flieth from it.\n\nNowe whereas I say that it was necessarie that the sonne of God for the causes before alleadged must become man; the necessitie must be vnderstood in respect of Gods will, and not in respect of his power. For if it had so pleased God hee was able to haue laide downe an other kinde of way of mans redemption, then by the incarnation of the sonne of God:[^10] and he appointed no other way, because he would not.\n\nThus much of the Incarnation in generall. Now followe the duties which arise of it. And first wee are taught hereby to come to Christ by faith, and with all our heartes to cleaue unto him. Great is the deadnesse and sluggishnesse of mans nature: for scarse one of a thousande cares for him or seekes unto him for righteousnesse and life euerlasting. But wee shoulde excite our selues euerie way to drawe neare to him as much as possibly wee may: for when hee was incarnate, hee came neare unto us by taking our nature upon him, that wee againe whatsoeuer wee are, might come neare unto him by taking unto us his *divine nature.* Againe,[^11] when Christ was incarnate, he was made bone of our bone, and flesh of our flesh; & therfore proportionally we must labour to become bone of his bone, & flesh of his flesh: which we shall be, when we are mistically united unto him by faith, & born anew by his spirit. Moreouer Christ by his incarnation came down frō heauen to vs, that we being partakers of his grace might ascend vp to heauen by him. And thus we see how the meditation of Christs incarnation should be a spurre to pricke vs forwarde still more and more to come to Christ.\n\nSecondly, Christs incarnation must be a patterne vnto vs of a most wonderfull and straunge humilitie. For as Paul saith, *Beeing in the forme of God and thinking it no robberie to be equall with God,*[^12] *made himselfe of no reputation, and tooke on him the forme of a seruant: and humbled himselfe and became obedient to death, euen to the death of the crosse.* Yea so farrefoorth abased hee himselfe, that (as David saith) he *was a worme and no man.*[^13] And this teacheth vs to lay aside all selfe-loue and pride of heart, and to practise the dueties of humilitie, as the Apostle exhorts the Philippians in the same place: and that shall wee doe when we beginne to cast off that high opinion which euery man by nature conceiueth of himselfe, & become vile & base in our own eyes. Secure and drowsie protestants thinke themselues blessed, and say in their hearts as the Angell of the Church of Laodicea said, *I am rich and increased with golde, and haue neede of nothing*;[^14] whereas indeede they are most miserable and wretched, and poore, and naked, and blinde. And the same fond opinion possesseth the mindes of our ignorant people, who chaunt it in the very same tune, saying, that God loues them, and that they loue God with all their hearts, and their neighbours as them selues: that they haue perfect faith in Christ, and euer had, not once so much as doubting of their saluation: that all is well with them, and that they are past all daunger whatsoeuer, in the matter of their saluation, and therefore neede not take so much▪ care for it. Thus ye may see how men are commonly carried away with vain and fond conceits of their own excellencie. And truely so long as this ouerweening of our owne righteousnes raignes in our hearts, let Preachers speake and say what they will, wee will neuer become followers of Christ in the practise of humilitie. Some will say peradventure, that they neuer had any such opinion of their owne righteousnesse; but I answeare againe, that there was never yet any man descending of Adam, saue Christ; but hee had this proude phantasie ruling and raigning in him, till such time as God giue grace to chaunge and altar his heart: and this inwarde pride the lesse wee discerne it, the more it is: and the more we discerne it the lesse it is. Therefore though as yet thou see it not in thy selfe, yet labour both to see it and to feele it, and to striue against it, casting downe thy selfe for thine owne miserie after Christes owne example, who beeing God abased him selfe to the condition of a miserable man. For thou shalt neuer be filled with the good things of God, till thou be emptied of selfe-loue and selfe-liking. For this cause let us purge and emptie our selues of all conceit of our owne righteousnesse that God may fill our heartes with his grace.\n\nFurthermore, the Incarnation of Christ is the ground and foundation of all our comforte, as the names of Christ seruing to expresse the same doe testifie. Iaakob in his last testament saieth,[^15] that *the scepter shall not depart from Iudah till Shilo,* that is, *the Messias come.* Now the name *Shilo* signifieth the tunicle or skinne that lappeth the infante in the mothers wombe,[^16] called by the Phisitians *the Secundine:* and by a kinde of figure it is put for the Sonne of God in the wombe of the virgine made man. And Iob to comforte him-selfe in his affliction saieth, *I knowe that my redeemer liveth.* Now the worde which he useth to signifie his redeemer by,[^17] is verie emphaticall, for it signifieth a kinsman neere allyed vnto him of his owne flesh that will restore him to life. And the Lorde by the prophet Esai calleth Christ *Immanuel,* that is, God with vs: which name importeth verie much, namely, that whereas by nature we haue lost our fellowshippe with God, because our sinnes are a wall of partition severing vs from him:[^18] yet neverthelesse the same is restored to all that beleeue by the Mediatour Christ Iesus: because his divine nature is coupled to mans nature, and so the word is made flesh. And this strait coniunction of two natures into one person, ioynes God to men and men to God: yea by Christ wee are brought to God and haue free accesse unto him, and againe in him wee apprehend God and are made one with him.\n\nAnd further whereas Christ beside our nature tooke our infirmities also, it is a wonderfull comforte unto Gods Church: for it shewes, that hee is not onely a Sauiour, but also a verie compassionate and pitifull Sauiour. As the holy ghost saith, *In all things it became Christ to be like vnto his breethren that hee might be mercifull and a faithfull high priest in things concerning God.*[^19] Let a man be sicke of a grievous disease, and if a friend come that hath hene troubled with the same disease, hee will shewe more compassion then twentie others: and so Christ hauing felt in his owne soule and bodie the anguish and the manifolde perplexities that wee feele in our temptations and afflictions, hath his bowels as it were earning towards vs, euermore being prest and readie to relieve vs in all our miseries. In the daies of his flesh he wept ouer Ierusalem when he saw it a farre off, because she continued in her old sins, & did not know the time of her visitation: and no doubt, though now hee be exalted in glorie in heauen, yet his compassion to his poore members upon earth is no whit diminished.\n\nNowe wee come to speake of the incarnation more particularly: and the Creede yet further expresseth it by two partes; the first is the conception of Christ in these wordes, *Conceived by the holy Ghost:* the second is his birth, in the words following, *Borne of the virgine Mary.*\n\nThe conception of Christ is set downe with his efficient cause, the holy ghost, as the Angell saide to Ioseph, Feare not to take Marie for thy wife, *for that which is conceived in her is of the holy ghost.* Here it may be demanded why the conception of Christ shoulde be ascribed to the holy ghost alone,[^20] which is common to all the persons in Trinitie, as all other such actions are. *Answere.* It is not done to exclude the Father or the Sonne himselfe from this worke: but to signifie that it comes of the free gifte and grace of God (which commonly is tearmed by the name of the Holy Ghost: that the manhoode of Christ being but a creature, shoulde be advaunced to this dignitie,[^21] that it shoulde become a parte of the sonne of God. And againe, the Holy Ghost is the authour of this conception in a speciall manner: for the father and the sonne did cause it by the holy Ghost: but the holy ghost did cause it from them both immediatly.\n\nIn the conception of Christ wee must obserue and consider three things. The framing of the manhoode, the sanctifying of it, and the personall union of the manhoode with the godheade. And howsoeuer I distinguish these three for orders sake, yet must wee knowe and remember, that they are all wrought at one and the same instant of time. For when the Holy Ghost frames and sanctifies the manhood in the wombe of the virgine: at the verie same moment it is receiued into the unitie of the second person.\n\nIn the forming of Christes manhoode two things must be considered, the matter and the maner: the matter of his body was the very flesh and bloud of the virgine Marie; otherwise he could not haue beene the sonne of David, of Abraham, and Adam according to the flesh. As for his soule, it was not deriued from the soule of the virgine Mary as a part therof, but it was made as the soules of all other men be, of nothing by the power of God, and placed in the bodie; both of them from the first moment of their being, hauing their subsistance in the person of the sonne. And here we must take heede of two opinions: the first is of the Anabaptists, which hold, that the flesh of Christ came downe from heauen, and passed through the virgine Marie as through a pipe, without taking any substance from her: the places which they alledge for their purpose are manifestly abused. For whereas Christ saith of himselfe that he *descended from heavē,* his speech must be understood in respect of his godheade,[^22] which may be saide in some sorte to descend, in that it was made manifest in the manhoode here upon earth. And whereas Paul calleth *him heavenly & the Lorde from heaven,* it is not in respect of the substance of his bodie,[^23] but in respect of the glorious qualities which he received after this resurrection. The other opinion is of the Papistes that hold the bread in the sacrament to be turned substantially into the bodie of Christ: which thing if it be true, then the bodie of Christ is made of bread kneaded and tempered by the hand of the baker, and not of the substance of the virgine Mary.\n\nAs for the manner of the making and framing of the humane nature of Christ, it was miraculous▪ not by generation according to the ordinarie course of nature, but by an extraordinarie operation of the holy Ghost aboue nature: and for this cause it is not within the compasse of mans reason either to conceiue or to expresse the manner and order of this conception.[^24] The Angell ascribes two actions to the holy Ghost in this matter; the one to come upon the virgine Marie;[^25] the other, to *overshadow her*: by the first is signified the extraordinarie worke of the holy ghost in fashioning the humane nature of Christ, for so much the phrase else-where importeth. The seconde signifieth,[^26] that the holy ghost did as it were cast a cloud ouer hir, to teach vs, that we should not search over much into the mysterie of the Incarnation.\n\nIt may be obiected against this which hath beene saide, that if Christ be in this manner conceiued by the holy Ghost, then the holy ghost shalbe father to Christ, and Christ his sonne. *Answer.* The reason is not good. For hee that is a father is not a bare efficient cause, but one which in the effecting of any thing conferres the matter vnto it from him selfe whereof it shall be made. Now the holy ghost did not minister any matter vnto Christ from his owne substance; but did onely as it were, take the masse and lumpe of mans nature from the bodie of the virgine Mary, and without ordinarie generation made it the bodie of Christ: as Basill saieth, *Christ was conceiued not of the substance,*[^27] *but of the power, not by any generation, but by the appointment and benediction of the holy ghost.*\n\nThe second pointe in the conception is the sanctifying of that masse or lumpe which was to be the manhood of Christ. And that was done upon speciall cause: first, that that it might be ioned to the person of the Sonne which coulde not haue beene if it had beene defiled with sinne. Secondly, Christ was a Saviour as hee is both God and man: now then beeing man, if hee had beene sinnefull himselfe, he could not haue saued others, but should haue stood in need of a Saviour for himselfe.\n\nThis sanctification hath two partes: the first is, the stay and stoppage of the propagation of originall sinne, and of the guilt of Adams sinne; which was on this manner. God in the beginning set downe this order touching man, that what euill or defect soever he brought upon himselfe, hee shoulde deriue the same to euerie one of his posteritie begotten of him: and hereupon when any father begets his childe, hee is in the roome of Adam, and conveyes unto it besides the nature of man the verie guilt and corruption of nature. Now for the preuenting of this euill in Christ, God in great wisdome appointed that hee should be conceiued by the holy ghost without any manner of generation by man. And by this meanes he takes substance from the virgine without the guilte and corruption of the substance. But it may further be obiected thus. All that be in Adam haue sinned in him: but Christ was in Adam as hee is man: therefore he sinned in him. *Answer.* The proposition is false, vnlesse it be expounded in this manner: All that were in Adam haue sinned in him so be it they come of him by generation. Paul saith not, that, out of one man, but, *by one man sinne entred into the world,* to shewe,[^28] that hee propagates his corruption to no more then he begets. Againe, Christ is in Adam not simply as other men are, but in part: namely in respect of substance which hee tooke from him, and not in respect of the propagation of the substance by ordinarie generation: other men are both from Adam and by Adam, but Christ is from him alone and not by him as a begetter or procreant cause. The second parte of sanctification is the infusion of all purenes and holinesse into the manhood of Christ, so farre forth as was meete for the nature of a redeemer.\n\nThe duties to be learned hence are these: First, whereas Christ was sanctified in the wombe of the virgine Mary, we likewise must labour to be sanctified in our selues, following the commandement of God, *Be ye holy as I am holy.*[^29] S. Iohn saith, that *he which hath hope to be* with Christ in glorie in heaven, *purifieth him-selfe even as he is pure*: no doubt setting before himselfe the exāple of Christ as a patterne to follow in all his waies. And because our hearts are as it were seas of corruptiōs, we must daily clense our selues of them by litle & litle, following the practise of the poore begger that is alwaies peecing and mending, and day by day pulles away some ragges and puts better cloath in the roome. And if we shall continually indeauour our selues to cast off the remnants of corruption that hang so fast on, and make a supply thereof by some new portions of Gods heavenly grace; we shalbe vessels of honour sanctified & meete for the Lorde, and prepared unto euerie good worke. Christ could not haue bin a fit sauiour for us vnlesse he had first of all bin sanctified: neither can we be fit members vnto him, unlesse we be purged of our sinnes & in some measure truly sanctified.\n\nThe comfort which Gods people may reape of the sanctificatiō of Christs manhood is great. For why was he sanctified? Surely if we marke it well, we shal find it was for the good & benefit of his elect. For Adā & Christ be two roots as hath bin shewed. Adam by creation, first received Gods image, and after lost the same for himselfe & his posteritie. Now Christ to remooue the sinne of man is made the secōd Adam, & the roote and very head of all the elect. His manhoode was filled with holinesse aboue measure: that from thence as from a storehouse it might be deriued to all his members. And therefore by his most holy conception, our sinnefull birth and conception is sanctified, and his holinesse serves as a cover to hide our manifold corruptions frō the eyes of God. Yea it serues as a buckler to awarde the temptations of the deuill: for when he shal say to our hearts on this maner? no uncleane thing can enter into the kingdome of heauen; but thou by reason of the remnants of originall sinne art uncleane: therfore thou canst not enter into the kingdome of heauen: we returne our answere, saying, that Christs righteousnesse is our righteousnesse seruing to make us stand without blame or spot before God. And as Iacob put on Esaus garments that he might get his fathers blessing: so if by faith we doe put on the white garment of righteousnes of our elder brother Christ Iesus & present our selues in it unto our heauenly father, we shall obtaine his blessing, which is eternall happinesse.\n\nNow remaines the third and last part of the conception, which is the uniō of the godhead & the manhood: concerning which, many pointes are particularly to be handled. The first is, what kind of union this is? *Ans.* In the Trinitie there be two sortes of unions: vnion in nature, and vnion in person. Vnion in nature is, when two or moe things are ioyned and united into one nature, as the Father, the Sonne, the holy ghost being and remaining three distinct persons, are one and the same in nature or godhead. Vnion in person is, when 2. things are in that maner vnited, that they make but one person or subsistance: As a body created by God & a reasonable soule ioyned both togither make one particular man as *Peter, Paul, Iohn, &c.* And this second, is the union whereof we intreat in this place: by which the second person in Trinitie the sonne of God did vnite unto himselfe the humane nature that is the body and soule of man: so as the godhead of the sonne and the manhoode concurring togither make but one person.\n\nThe second point is, in what thing this union doth consist. *Ans.* It consists in this, that the second person the sonne of God doeth assume unto it a manhod in such order, that it being void of all personall being in it selfe, doth wholly and onely subsist in the same person. As the plante called *Mistell* having no roote of his owne both growes & liues in the stock or body of the Oke or some other tree:[^30] so the humane nature hauing no proper subsistance, is as it were ingrafted into the person of the sonne, and is wholly supported & sustained by it so as it should not be at all if it were not sustained in that manner. And for the better understanding of this point, we must consider, that there be foure degrees of the presence of God in his creatures. The first is his generall presence, and it may be called the presence of his providence,[^31] whereby he preserueth the substances of all creatures, and giueth unto them to liue, moove, and haue beeing: and this extendeth it selfe to all creatures good and bad. The second degree is the presence of grace, whereby he doeth not onely preserue the substance of his creature, but also giueth grace unto it: and this agreeth to the Church and people of God upon earth. The third degree is the presence of glorie peculiar to the saints and Angels in heauen: and this standes in three things, for God not onely preserues their substances, and giues them plenty of his grace, but also admittes them into his glorious presence, so as they may behold his maiestie face to face. The fourth and last is that, whereby the godhead of the sonne is present and dwelles with & in the manhood giuing unto it his owne subsistance. Wherby it comes to passe that this manhood assumed is proper to the sonne, and cannot be the manhoode of the father, or of the Holy Ghost, or of any creature whatsoeuer. And this is a thing so admirable and so unspeakeable, that among all the workes of God there can not be found another example hereof in all the world.\n\nHence it followeth necessarily that the manhoode of Christ consisting of bodie and reasonable soule, is a nature onely and not a person: because it doth not subsist alone as other men, Peter, Paul, Iohn doe; but wholly dependes on the person of the worde, into the unitie whereof it is receiued.\n\nThe third point is, in what order the divine and humane nature of Christ are vnited togither.[^32] *Answere.* The common consent of divines is, that, albeit all the partes of the manhoode and the godhead of Christ be united at one instant: yet in respect of order hee unites unto himselfe first and immediatly the soule, and by the soule the body. For it seemes not to be meete that God being a most simple essence should immediatly be ioyned to a compound bodie: and therefore he is united unto it by the more simple parte of man, which is the soule. Againe the manhood of Christ is first and immediatly ioyned to the person of the sonne himselfe, and by the person to the godhead of the sonne.\n\nThe fourth point is, whether there remaine any difference or diuersitie of the two natures after that the union is made. *Answer.* The two natures concurring make not the person of the sonne to be compounded properly, but onely by analogie: for as bodie and soule make one man, so god and man make one Christ: neither are they turned one into another, the godhead into the manhood or the manhoode into the godhead, as water was turned into wine at Cana in Galile: nether are they confused and mingled togither as meates in the stomacke: but they are and so remaine without composition, conversion, or confusion really distinct and that in three respectes. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and againe, the manhood of Christ is the manhood and not the godhead. Secondly they are distinguished in proprieties: the godhead is most wise, iust, mercifull, omnipotent: yea wisdome, iustice, mercie, and power it selfe: and so is not the manhood, neither can it be. Againe, Christ as hee is God hath his will eternall and uncreated, which is all one with the will of the father and the holy ghost. And as hee is man he hath another will created in time, and placed in his reasonable soule: and this Christ signifieth when he saith, *Not my will but thy will be done.* Thirdly, they are distinct in their actions or operations; which though they go together inseparably in the worke of redemption: yet they must in no wise be confounded but distinguished as the natures themselues are. Christ saieth of himselfe, *I have power to lay downe my life,*[^33] *and I haue power to take it up againe:* and hereby he shewes the distinction of operations in his two natures. For to lay downe his life is an action of the manhoode, because the godhead can not die: and to take it up againe is the worke of the godhead alone, which reunites the soule to the bodie after death.\n\nThe first and last point is, what ariseth of this union? *Ans.* By reason of this hypostaticall union, though the godheade receiue nothing from the manhoode, yet the manhoode it selfe, which is assumed, is thereby perfected and enriched with unspeakeable dignitie. For first of all it is exalted aboue all creatures whatsoeuer, euen angels themselues, in that it hath subsistance in the second person in Trinitie. Secondly, togither with the godhead of the sonne, it is adored and worshipped with diuine honour, as in like case the honour done to the king himselfe, redounds to the crowne on his head. Thirdly by reason of this union, the godheade of Christ works all things in the matter of our redemptiō, in & by the manhood. And hereupon the flesh of Christ though it profit nothing of it selfe, yet by the vertue which it receiueth from that person to which it is ioyned, it is quickning flesh and the bread of life.\n\nAgaine from this union of two natures into one person ariseth a kind of speech or phrase peculiar to the scriptures, called the communication of proprieties when the propertie of one nature is attributed to the whole person or to the other nature, as when Paul saith, that *God shed his blood,* that the *Lord of glorie was crucified.*[^34] And when Christ saith that he talking with Nichodemus was then in heauen.\n\nThe use of the personall union is threefold. First it serues to shew the heinousnesse of our sinnes, and the greatnesse of our miserie. For it had not bene possible to make a satisfaction to Gods iustice in mans nature for the least offence, vnlesse the same nature had first of all bene neerely ioyned to the godhead of the sonne; that thereby it might be so far forth supported and sustained that it might ouercome the wrath of God. Secondly it sets forth unto us the endles loue of God to man. For whereas by reason of Adams fall wee are become the vilest of all creatures, except the deuill and his angels: yet by his mysticall coniunction, our nature is is exalted to such an estate and condition as is farre aboue all creatures euen the angels themselues. Thirdly it is as it were the keye of all our comfort: for all sound comfort standes in happinesse, all happinesse is in fellowship with God, all fellowshippe with God is by Christ, who for this cause beeing verie God, became verie man, that he might reconcile man to God and God to man.\n\nThus much of the conception of Christ: now followes his birth: whereby in the ordinarie time of trauell according to the course of nature hee was brought forth into the world by the virgin Mary. And it was the will of God,[^35] that Christ should not onely be conceiued, but also borne, and that after the maner of men, that hee might be knowen to be verie man indeede. In the birth we may consider foure things; the time, the place, the manner, the manifestation of it.\n\nThe time was in *the last daies,* toward the end of the 70. weeks of Daniel,[^36] which are to be accoūted from the end of the captivitie of Babylō, & make in all 490 yeres: or more plainely 3900. yeeres and more from the beginning of the world, and as Paul saith *in the fulnesse of time.* And the Euangelists haue noted of purpose the time to haue bene when Augustus Caesar taxed the Iewes and all nations under his dominions;[^37][^38] to signifie that Christ was borne at the verie time foretold by Iacob, when the crowne and scepter was taken from Iuda: and withall, to shewe that his kingdome was not of this world. And it was the good pleasure of god that Christ should not be borne either later or sooner, but so many ages from the beginning of the worlde. And this consideration of the verie time it selfe serues greatly for the confirmation of our faith. For thus may we reason with our selues. If God who in the beginning made a promise to our first parents concerning the seede of the woman, deferred it almost 4000. yeres, and yet at length accomplished the same to the verie full: then no doubt God hauing promised the resurrection of the dead and life everlasting, will in his good time bring them to passe, though as yet wee see them not. And thus by the accōplishment of al things past, should we confirme our hope concerning things to come.\n\nThe place was not Hierusalem nor Nazareth, nor any other citie, but onely a village of Iuda called *Bethleem,* that the prophesie of Micheas might be fulfilled, *Thou Bethleem Ephrata art little to be among the thousandes of Iuda, yet out of thee shall he come forth vnto me, that shall be the ruler in Israell.* And here we may obserue a memorable example of Gods prouidence which ouer-ruleth the procedings of cruell tirants, to the accomplishing of his owne will, they themselues for their parts intending nothing lesse. Augustus not so much as dreaming of the birth of the Messias, gaue commandement that euery man shoulde goe to his owne city to be taxed: and hereupon Ioseph and Mary take their iourny from Nazareth to Bethleem: which iourney God himselfe appointed and disposed to this end, that the Messias might be borne in the place which he preordained and foretold by his prophet.\n\nThe manner of Christs birth was verie base and poore: for the place where hee was borne was a stable, and the cradle where he lay was a cratch. And he willingly tooke upon him this povertie for sundry causes. I. That the scripture might be fulfilled, which saith, that he should be the *shame and contempt of the people*:[^39] and that ye shall grow vp *as a roote out of a drie ground and have neither fourme nor beauty.*[^40] II. That hee might afterward from this base condition be exalted euen in his manhood to that rich and glorious estate in which he should manifest himselfe to be Lord of heauen and earth. III. He was borne in exceeding pouertie that he might shame the wise men of this worlde, who exceedingly esteeme of their riches, power, and glorie, perswading themselues that without such meanes no good thing can be done. And yet for all this they can not so much as reconcile one man to God by all their might and wealth: whereas Christ himselfe hath done the same both in povertie and weakenesse; and can enlarge and preserue his kingdome without earthly helpes. When he hung upon the crosse the soldiers stript him of his garments: and beeing naked he brought that to passe which all the monarches of the earth in all their roialties could neuer haue perfourmed. And whether Christ lie in the manger betweene the Oxe and the Asse, or in the pallace of the king, it matters not in regard of our saluation. IIII. He came in this maner that there might be a difference betweene his first comming in the flesh and his last comming to iudgement. In the first he came onely for this end, not to make any outward alterations in the worlde, but to change the conscience and to put in execution the worke of our spirituall redemption: and therfore he hath reserued the ouerturning of all earthly estates with the manifestation of his owne glorie to the latter. V. Lastly hee was borne in a poore estate that hee might procure true riches for vs in heauen: and withall, sanctifie vnto us our pouertie upon earth. As Paul saith, *Ye know the grace of our Lord Iesus Christ,*[^41] *that he being rich for your sakes became poore, that ye through his povertie might be made rich.* Hee was content to lie in the manger that wee might rest in heauen.\n\nThis serues to teach us to be content to beare any mean condition that the Lorde shall sende upon vs: for this is the verie estate of the sonne of God him-selfe. And if for our cause he did not refuse the basest condition that euer was, why should we murmure at the same: for what is the best of vs but miserable sinners, and therefore utterly unworthy either to goe or lie upon the bare earth? and though wee fare and lie better then our Lorde himselfe; yet such is our daintinesse, we are not pleased therewith: whereas hee for his part disdained not the manger of the Oxe. And if the Lord of heauen and earth comming into the worlde finde so little entertainment or fauour, we for our parts being his members, should willingly prepare our selues to take as hard measure at the hands of men.\n\nThe last point is the manifestation of Christes birth that it might be knowen to the worlde.[^42] Where consider two circumstances, the first, to whome? namely to poore shepheards tending their flockes by night, and not to great or mightie men, louers of this worlde, nor to the priests of Ierusalem contemners of Gods grace; and that for two causes: one, because the shepheards were the fittest persons to publish the same at Bethleem: the other, it was Gods pleasure to manifest that in the birth of Christ which Paul saith, *Not many wise men after the flesh, not many mightie,*[^43] *not many noble are called: but God hath chosen the foolish things of the world to confound the wise.* The second is, by whome? by the angell of the Lorde appearing in great glorie unto the shepheardes. For the priests of Ierusalem and the rulers of the synagogues, to whome this office did belong, helde their peace, beeing blinded in their manifolde errours and wicked waies.\n\nThe duties to be learned of the birth of Christ are these. First wee are admonished hereby to magnifie and praise the name of God, saying with Mary, *My soule doth magnifie the Lord, and my spirite reioyceth in God my saviour.* And with Zacharie, *Blessed be the Lorde God of Israel for he hath visited and redeemed his people.* And with the angell of the Lord, *Glory to God in the highest heavens.* For in this birth is made manifest the wisedome, the truth, the iustice and mercie, and goodnes of God towards us, more then euer it was before: yea as Christ God and man, is more excellent then the first Adam created according to Gods own image, and as the spirituall life is better then the naturall life, and as the eternall and most holy mariage of Christ the husband and his spouse the Church rising as it were out of the bloode that trickled out of his side, is more wonderfull then the creation of Eue of the rib of Adam. Lastly, as it is a far greater matter by death to overcome death, and to turne it into eternall life, then to command that to exist and be which was not before: so is the worke of redemption begun in the birth of Christ more unspeakeable and admirable then the first creation of man. Hereupon not 6. cherubims as in the vision of Isaiah, not 24. elders as in the Apocalyps, but a great multitude of Angels like armies were heard to praise God at the birth of Christ:[^44] and no doubt the like sight was not seene since the beginning of the world. And the angels by their example put vs in minde to consider aright of this benefite, and to praise God for it. But alas, this practise is verie rare in this fruitlesse and barren age of the worlde, where sinne and iniquitie abounds, as may be seene by experience for by an old custom we reteine still in the Church the feast of the nativity of Christ, so commonly called: which neuerthelesse is not spent in praising the name of God that he hath sent his sonne from his owne bosome to be our redeemer, but contrariwise in rifling, dicing, carding, masking, mumming, & in all licentious libertie for the most part, as though it were some heathen feast of Ceres or Bacchus.\n\nSecondly Christ was conceiued and borne in bodily maner, that there might be a spirituall conception and birth of him in our hearts, as Paul saith,[^45] *My litle children of whome I travell till Christ be formed in you*: and that is, when we are made new creatures by Christ and performe obedience to our creatour. When the people said to Christ that his mother and his brethren sought him, he answered, *He that doth the will of God is my brother, my sister and mother.*[^46] Therefore let us go with the shepheards to Bethleem, and finding our blessed sauiour swadled and lying in the cratch, let us bring him thence and make our owne heartes to be his cradle: that we may he able to say that we liue not, but Christ liues in vs: and let vs present unto him ourselues, our bodies and soules as the best gold, myrrhe and frankincense that may be: and thus conceiuing him by faith, he remaining without change, we shalbe changed into him and made bone of his bone and flesh of his flesh. The world, I know, neuer so much as dreameth of this kind of conception and birth, for as Dauid saith, *Men travell with wickednesse, conceive mischiefe, & bring forth a lye.* And S. Iames saith,[^47] *Men are drawn away by their owne concupiscense, which when it hath conceived bringeth forth sinne.* And these are the ougly and monstrous birthes of these daies. But let us, I pray you, contrariwise waile and mourne for the barrennesse of our heartes that doe so little conceiue the grace of Christ in heart, and bring it foorth in action. The mother of Christ vndoubtedly was a blessed woman: but if shee had not as well conceiued Christ in her heart as shee did in her womb, shee had not beene saved: and no more can wee, unlesse we doe the same.\n\nThe birth of Christ to them that haue touched hearts, is the comfort of comforts, and the sweetest balme or confection that euer was. Behold say the angel to the shepheards *we bring tidirgs of great ioy that shalbe to all people*: but wherein stands the ioy? they adde further,[^48] *vnto you this day is borne in the citie of Dauid a Sauiour, which is Christ the Lord.* And no maruaile: for in that birth is manifested the good will of God to man, and by it wee haue peace, first with God, secondly with our selues in cōscience, thirdly with the good angels of God, fourthly with our enemies: lastly, with all the creatures. For this cause the angels sang, *Peace on earth, good will towards men.*\n\nIn the last place the Creede notes unto us the parent or mother of Christ, the *virgine Mary.* And here at the verie first it may be demanded, how he could haue either father or mother; because he was figured by Melchisedech who had neither father nor mother. *Ans.* Melchisedech is said to be without father & mother,[^49] not because he had none at all. For according to the ancient and receiued opinion, it is verie likely that he was Sem the son of Noe:[^50] but because where he is mencioned under this name of Melchisedech in the 14. chapter of Genes. there is no mention made either of father or mother: and so Christ in some sort is without father or mother: *as he* is man he hath no father, *as he* is God he hath no mother. And whereas Christ is called the son of Ioseph,[^51] it was not because he was begottē of him, but because Ioseph was his reputed father: or, which is more; because hee was a legall father, namely according to the Iewes laws: in that (as sundry divines think) he was the next of his kin, and therfore to succeed him as his lawfull heire.\n\nMary became the mother of Christ by a kind of calling thereto which was by an extraordinarie message of an angell concerning the conception and birth of Christ in and by her: to which calling and message shee condiscended, saying, *Behold the handmaid of the Lord, be it unto me according to thy word.* And hereupon shee conceiued by the Holy Ghost. This being so, it is more then sensles folly to turne the salutatiō of the angel, *Haile freely beloved, &c.* into a praier.\n\nAnd she must be held to be the mother of whole Christ God and man:[^52] and therefore the ancient Church hath called the mother of God: yet not the mother of the godhead.\n\nFurthermore the mother of Christ is described by her qualitie, *a virgine,* and by her name *Mary.* Shee was a virgine, first that Christ might bee conceiued without sinne and be a perfect Sauiour: secondly, that the saying of the prophet Esai might be fulfilled,[^53] *Behold a virgin shal cōceiue & beare a sonne:* according as it was foretold by god in the first giuing of the promise, the *seed of the woman,* not the seed of the man, shall bruise the serpents head. Now the Iewes, to elude the most pregnant testimonie of the Prophet say, that *Alma* signifieth not a virgin, but a young womā which hath knowne a man. But this is indeede a forgerie. For Esay there speakes of an extraordinarie worke of God aboue nature, whereas for a woman hauing knowne man to conceiue, is no wonder. And the worde *Alma,* through the whole bible is taken for a virgin,[^54] as by a particular search will appeare.\n\nAs Marie conceiued a virgin, so it may be well thought that shee continued a virgin to the end, though we make it no article of our faith. When Christ was vpon the crosse, he commended his mother to the custodie of Iohn;[^55] which probablie argueth, that shee had no child to whose care and keeping shee might be commended. And though Christ be called hir first borne, yet doth it not follow that shee had any child after him: for as that is called last after which there is none, so that is called the first before which there was none. And as for Ioseph,[^56] when he was espoused to Marie, he was a man of eightie yeares old.\n\nAnd here we haue occasion to praise the wisdome of God, in the forming of man. The first man Adam was borne of no man; but immediatly created of God: the second, that is Eue, is formed not of a woman, but of a man alone: the third and all after, begotten both of woman and man: the fourth, that is Christ, God and man, not of no man as Adam, not of no woman, as Eue; not of man and woman as we: but after a new manner, of a woman without a man he is conceiued and borne.\n\nAnd hereupon our dutie is not to despise, but highly to reuerence the virgin Marie, as beeing the mother of the sonne of God, a prophetisse vpon earth, a Saint in heauen. And we doe willingly condiscend to giue hir honour three waies, 1. by thanksgiuing to God for hir,[^57] 2. by a reuerent estimation of her, 3. by imitation of hir excellent vertues: yet farre be it frō vs to adore hir with diuine honour, by praier to call vpon hir, as though she knew our hearts, and heard our requests, and to place hir in heauen as a queene aboue the sonne of God.\n\nThe name of the mother of Christ is added, to shew that he came of the linage of Dauid, and that therefore he was the true Messias before spoken of. It may be obiected, that both Matthew and Luke set downe the genealogie of Ioseph, of whome Christ was not. *Answer.* Matthew sets down indeed in Christs genealogie, the naturall descent of Ioseph, the husband of Marie, hauing Iacob for his naturall father: but Luke taking an other course, propounds the naturall descent of Marie the mother of Christ: and when he saith that Ioseph was the sonne of Eli, he meanes of a Legall sonne.[^58] For sonnes and daughters in lawe are called sonnes and daughters to their fathers and mothers in law: Marie her selfe and not Ioseph, beeing the naturall daughter of Eli. And whereas Luke doth not plainely say, that Marie was the daughter of Eli, but puts Ioseph the sonne in law in hir roome, the reason hereof may be, because it was the manner of the Iewes to account and continue their genealogies in the male and not in the female sexe, the man beeing the head of the familie, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is onely by the way: for they make no degrees herein. Againe it may further be demaunded, how Christ could comes of Dauid by Salomon, as Mathew saith, and by Nathan as Luks saith; they twaine being two distinct sonnes of Dauid. *Answer.* By vertue of the law, whereby the brother was bound to raise vp seede to his brother:[^59] there was a double discent in vse among the Iewes, the one was naturall, the other legall. Natural, when one man discended of an other by generation, as the child from the naturall father. Legall, when a man not begotten of an other,[^60] yet did succeede him in his inheritance; & thus Salathiel is the naturall sonne of Neri, and the legall sonne of Iechonias. Now Saint Luke sets downe the naturall descent of Christ from Dauid by Nathan: and Saint Matthew the other descent, which is legall, by Salomon; whome Christ succeeded in the right of the kingdom, being borne the king of the Iewes: none that could possibly be named, hauing more right to it then he.\n\nBy this discent of Christ we haue occasion to consider, that Christ was euen in his birth the most excellent and noble man that euer was, descending of the eternall father as he is the sonne of God, and as he man, descending of the Patriarks, and of the renowmed kings of Iudah. And this his nobilitie he conuaies in part to his members, in that he makes them the sonnes of God, a royall priesthood, and a peculiar people to himselfe: inriching them also with the reuenewes of the whole world, and with the title and right to the kingdome of glorie in heauen, as their inheritance.\n\nAnd withall, Christ beeing the liuely patterne of true nobilitie, by his example men of blood are taught not to stand so much on their pedigree, and their ancetours, as though nobilitie stood in this, that man descends of man: but to labour with all that they may to be the sonnes and daughters of God by regeneratiō in Christ. This in deede is the ornament of the blood, the best part in the noble mans skutchin, and the finest flowre in his garland. And though a man be neuer so noble or great an estate, yet if he be not a repentant sinner, he is base and vile, and his nobilitie stinks in the nostrils of God. Christ in his genealogie doth not so much as vouchsafe to name those his ancetours that ruled wickedly; and hereupon Saint Matthew omitteth three kings of Iuda, Achaziah, Ioas, & Amaziah: whereas neuerthelesse hainous offendours that repented are mentioned, as Ruth, and Thamar, and Bathshabe.\n\n[^1]: 1. Tim. 3.16.\n[^2]: Ioh. 1.14. Luk. 1.35.\n[^3]: Rom. 1.13.\n[^4]: Hebr. 1.3. Coloss. 1.\n[^5]: Inchoativè communis, terminativè non: sic scholastici.\n[^6]: August. in Euch. ad Laur. c. 38.\n[^7]: In vno individuo.\n[^8]: Gen. 18.9, 13.\n[^9]: Rom. 8.3.\n[^10]: August. de Agone Christ.\n[^11]: 2. Pet. 1.4.\n[^12]: Phil. 2.6, 7.\n[^13]: Psal. 22.\n[^14]: Rev. 3▪17.\n[^15]: Gen. 49.10.\n[^16]: P. Galatin. de occultis cathol. verit. lib. 4. cap. 4.\n[^17]: Goel.\n[^18]: Isai. 59.2. Coloss. 1.21.\n[^19]: Hebr· 21.7.\n[^20]: Matt. 1.21.\n[^21]: Aug. ench. cap. 37.39.\n[^22]: Ioh. 3.13.\n[^23]: 1. Cor. 15.\n[^24]: Luk. 1.35,\n[^25]: Iud. 14.6.\n[^26]: Act. 1.8. Luk. 24.49.\n[^27]: Serm. de S. nativit▪\n[^28]: Rom. 5.12.\n[^29]: 1. Ioh. 3.3.\n[^30]: Viscum Matthiol▪\n[^31]: Act. 17.28.\n[^32]: Damasc. lib. 3. cap. 6. Cyprian. in symb.\n[^33]: Ioh. 10.18.\n[^34]: Act. 20.28. 1. Cor. 2.8. Ioh. 3.13.\n[^35]: Luk. 2.6.\n[^36]: Isai. 2.2. Dan. 9.24.\n[^37]: Gal. 4.4.\n[^38]: Luk. 2▪1.\n[^39]: Psal. 22.6.\n[^40]: Isa. 53.2.\n[^41]: 2. Cor. 8.9.\n[^42]: Luk. 2.\n[^43]: 1. Cor. 1.27.\n[^44]: Luk. 2.13.\n[^45]: Gal. 4.19.\n[^46]: Mar. 13.35.\n[^47]: Psal. 7.14. Iam. 1.14.\n[^48]: Rom. 5.1.\n[^49]: Heb. 7.3.\n[^50]: Hier. epist. ad Euagr.\n[^51]: Mat. 13.55. Ioh. 1.45. & 6.52. Luk. 4.22.\n[^52]: 〈 in non-Latin alphabet 〉.\n[^53]: Isa. 7.24.\n[^54]: Gen. 24. Exod. 2.\n[^55]: Ioh. 19.27.\n[^56]: Epiph. lib. 2. tom. 1.\n[^57]: Luk 1.48.\n[^58]: Aphrican. apud Euseb. Damasc. l. 4. c. 15.\n[^59]: Deut. 25.\n[^60]: Matth. 1.12. & Luk. 3.27."},{"number":4,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[4],"items":[],"text":"Thus much of the incarnation of Christ: Now followeth the third and last point which is to be considered in the description of Christ, namely the estate of Christ after his birth, which is two-fold, the estate of humiliation, and the estate of exaltation.\n\nThe estate of humiliation, is the condition of Christ the Mediatour, in which he abased himselfe euen to the death of the crosse, that by that meanes he might performe the office of a priest in making satisfaction to the iustice of his father.\n\nThis estate agrees to the whole person of Christ according to both natures. For first of all his manhoode was abased and humbled, in that it was made subiect to the infirmities of mans nature, as also to the miseries and punishments which were due vnto man for sinne. Secondly, his Godhead was abased; not as it is considered in it selfe. For so it admits no alteration or chaunge. But in respect of the flesh or manhoode assumed; vnder the which as vnder a vaile, the Godhead lay hid from the first moment of the incarnation to the time of his resurrectiō, without any great manifestation of his power and maiestie therein.\n\nThe order of these two estates must be marked. First is the estate of humiliation, and then in the second place followes the estate of exaltation. As Christ saith of him selfe, *O fooles, and slow of heart to beleeue, &c. ought not Christ to haue suffered these things and to enter into his glorie.*[^1] And here we for our part must learne a lesson. The same which was true in Christ the head, must be verifyed in all his members; they must also haue their two-fold estate. First in this life the estate of humiliation: secondly, after this life the estate of glorie. And as Christ first entred into the state of his humiliation, and then into glorie: so it is with his members, first they must be abased in this life, and secondly exalted in the worlde to come. He that will raigne with Christ and be exalted, must first suffer with him, and be humbled: hee that will weare the crowne of glorie, must weare first a crowne of thornes: they that will haue all teares wyped from their eyes, must here first in this life shed them. And the children of God before they can sing the song of Moses,[^2] and of the seruants of God, and of the lambe, must first swimme through the sea of burning glasse: wherby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of miserie. And if this be true, then we may heare learne, that it is a wretched case for a man in this life to haue perpetuall ease, rest, and quietnes both in bodie and soule, goods, and good name: for we see by Christs example, that through aduersitie we must come to happines: and if a man would haue rest and peace in the life to come, then in this life he must suffer trouble, persecution, and sorrow. Indeede in the iudgement of the world, they are blessed that alwaies liue at rest; but before God they are most miserable: and (as oxen which are made fat in the best pasture) readie for the slaughterhouse euery day. Secondly, here is an excellent consolation for those which professe the Gospell of Christ▪ in the time of trouble and persecution they must reioyce, because the state of humiliation in this life is a signe that they are in the plaine and right way to saluation and glorie. *A* man is to take his iourney into a farre countrey, and inquiring for the way, it is told him that there are many plaine waies; but the straight and right way is full of woods, and hills, and mountaines, and great daungers: now when he is traueiling, and comes into those places, he gathereth certenly that he is in the right way: so the child of God that is going to the kingdome of heauen, though there be many waies to walke in, yet he knowes that there is but one right way, which is very straight and narrow, full of trouble, sorrow, and persecution: full of all manner of crosses and afflictions: and when in this life he is persecuted and afflicted for good causes, whether in bodie or in minde, if he be content to beare his crosse, it agreeth plainly that he is in the right way vnto saluation:[^3] for *thorough many afflictions wee must enter into the kingdome of heauen.*\n\nThe humiliation of Christ is first of all set downe in the Creede generally, and secondly by his parts or degrees. Generally, in these words, *suffered vnder Pontius Pilate.* Where we must consider two things; the passion it selfe, and vnder whome it was. For the first, that we may the better conceiue the passion in his owne nature, seuen speciall points must be opened. I. The cause efficient. The principall cause of the passion, as it is the price of our redemption, was the decree and prouidence of God;[^4] as Peter saith expressely that Christ was deliuered by the determinate counsell and foreknowledge of God. The impulsive cause that mooued God to worke saluation by this meanes, was nothing in man (for all mankinde was shut vp vnder vnbeleefe, and therefore vnable to procure the least fauour at Gods hād) but the will and good pleasure of God within himselfe. The instruments which the Lord vsed in this busines, were the wicked Iewes and Gentiles, & the deuill himselfe; by whō he brought to passe the most admirable worke of redemption; euen then when they according to their kind did nothing els but practise wickednes and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of aduersities and miseries both of bodie and minde. All which may be reduced to three heads, the temptations of Christ, his ignominies and slaunders, his manifold sorrows and griefes, especially those which stande in the apprehension of the vnsupportable wrath of God. III. The forme of the passion▪ is that excellent and meritorious satisfaction which in suffering Christ made vnto his father for mans sinne. We doe not rightly consider of the passion, if we conceiue it to be a bare and naked suffering of punishment, but withall wee must conceiue it as a propitiation or a meanes satisfactorie to Gods iustice. The passion considered as a passion, ministers no comfort: but all our ioy and reioycing stands in this, that by faith we apprehend it as it is a satisfaction or a meanes of reconciliation for our offences. In this very point stands the dignitie of the passion, whereby it differs from all other sufferings of men whatsoeuer. Therefore most damnable and wicked is the opinion of the Papists, who besides the alone passion of Christ, maintaine workes of satisfaction, partly of their owne, and partly of the Saints departed: which they adde to the passion as an appendance thereof. IV. The ende of the passion is, that God might bring to passe a worke in which hee might more fully manifest his iustice and mercie, then he did in the creation, and that is the reconciliation betweene God and man. And here remember with the passion to ioyne the obedience of Christ in fulfilling the lawe: for Christ in suffering obeyed, and in obeying suffered. And they must be ioyntly conceiued together for this cause. In reconciliation with God, two things are required, the remoouing of sinne in regard of the guilt, of the fault, and the punishment, and the conferring or giuing of righteousnes. Now the passion of Christ considered apart from his legall obedience, onely takes away the guilt and punishment, frees man from death,[^5] and makes him of a sinner to be no sinner, and that he may be fully reconciled to God, and accepted as righteous to life euerlasting,[^6] the legall obedience of Christ must be imputed. And therefore in the Scriptures, where all obedience is ascribed to the death and passion of Christ, this very obedience which stands in the perfect loue of God and man must be included and not excluded. V. The time of the passion was from the very byrth of Christ to his resurrection: yet so, as the beginnings onely of his sufferings were in the course of his life, and the accomplishment thereof to the very full, vpon the crosse. VI. The person that suffered was the sonne of God himselfe: concerning whome in this case two questions must be resolued. The first, how it can stand with Gods iustice, to lay punishment vpon the most righteous man that euer was, and that for grieuous sinners: considering that tyrants themselues will not doe so. *Answer.* In the passion, Christ must not be considered as a priuate person: for then it could not stande with equitie that he should be plagued and punished for our offences;[^7] but as one in the eternall counsell of God set apart to be a publike suretie or pledge for vs, to suffer and performe those things which we in our owne persons should haue suffered and performed. For this cause God the father is said to giue his sonne vnto vs,[^8] and the sonne again to giue his life for his friends. The second question is, how by the short & temporary death of the sonne of God, any man can possibly be freed from eternal death & damnation, which is due vnto him for the least sinne. *Answer.* When wee say that the sonne of God suffered, it must be vnderstood with distinction of the natures of Christ, not in respect of the Godhead, but in respect of the assumed manhood: yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man: and from the dignitie of the person which suffered, ariseth the dignitie and excellencie of the passion, whereby it is made in value and price, to coūteruaile euerlasting damnation. For when as the sonne of God suffered the curse for a short time, it is more then if all men and angels had suffered the same for euer. VII. The difference of the passion of Christ, and the sufferings of Martyrs: and that stands in two things. First Christs passion was a curse or punishment; the sufferings of the Martyrs are no curses, but either chastisments or trials. Secondly, the passion of Christ is meritorious for vs euen before God, because he became our Mediatour and suretie in the couenant of grace, but the sufferings of martyrs or not of value to merit for vs at Gods hand, because in suffering they were but priuate men, and therefore they nothing appertaine to vs. By this it appeares, that the Treasurie of the Church of Rome which is as it were a common chest, containing the ouerplus of the merits of Saints, mingled with the merits of Christ, kept and disposed by the Pope himselfe, is nothing else but a sensles dotage of mans braine. And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others, it is as much as if they should say, the sonne of God became Iesus, to make euery one of vs Iesus. And it is a manifest vntruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: considering whatsoeuer it is, hath, or doth; it is, hath, and doth the same, wholly and onely by grace: whereas therefore Christ meriteth for vs, it is by reason he is both God and man in one person. For this cause it is not possible that one meere man should merit for an other.\n\n[^9]The vse of the passion followeth. It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ, as a meanes to stirre vp compassion in themselues, partly towards Christ, who suffered grieuous torments, and partly towards the virgin Marie, who for the torments of her deere sonne was exceedingly troubled: and withall to kindle in their hearts an indignation towards the Iewes, that put Christ to death. But indeede this kinde of vse is meere humane, and may in like manner be made by reading of any humane historie. But the proper and the speciall vse of the passion in deede is this: First of all we must set it before our eyes as a looking glasse, in which we may cleerely behold the horriblenes of our sinnes, that could not be pardoned without the passion of the sonne of God: and the vnspeakeable loue of Christ, that dyed for vs, and therefore loued his owne enemies more then his owne selfe: and lastly our endles peace with God and happines; in that, considering the person of our redeemer, who suffered the pangs of hell, we may after a sort finde our paradise euen in the middest of hell.\n\nSecondly, the meditation of Christs passion serues as a most worthie meanes to beginne and to confirme grace, specially when it is mingled with faith; and that two waies: For first, it serues to breede in our hearts a godly sorrowe for our sinnes past, when we doe seriously with our selues consider, that our owne sinnes were the cause of all the paines and sorrowes and calamities which he suffered in life and death. When any man had sinned vnder the Law, he brought vnto the temple or tabernacle some kinde of beast for an offering, according as he was prescribed,[^10] laying his hande vpon the heade of it, and afterward slaying it before the Lord. Now by the ceremonie of laying on the hand, he testified that he for his part had deserued death, and not the beast; and that it beeing slaine and sacrificed, was a signe vnto him of the sacrifice of Christ offered vpon the crosse for his sinnes. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were vpon our owne heads, vtterly accusing and condemning ourselues, euermore keeping this in heart, that Christ suffered not for himselfe, but for our offences, which were the proper cause of all his woe and miserie. And as Christs passion was grieuous and bitter vnto him, so should our sinnes likewise be grieuous and bitter vnto vs: let vs alwaies remember this; otherwise we shall neuer reape any sound benefit by the passion of Christ.\n\nAgaine, the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues, and liue in holines and newnes of life; on this manner: Hath the Sonne of God so mercifully dealt with me, as to suffer the curse of the whole law for my manifold iniquities, and to deliuer me from iust and deserued damnation? yea, no doubt, he hath, I am resolued of it: if I should goe on in mine old course, I should be the most vngratefull of all creatures to this my louing Sauiour: I will therefore by his grace returne, and reforme my life. And in this very point of reformation, the passion of Christ is set before vs as a most liuely patterne and example to follow. *For as much* (saith Saint Peter) *as Christ hath suffered for vs in the flesh,*[^11] *arme your selues likewise with the same minde, which is, that hee which hath suffered in the flesh, hath ceased from sinne.* Where hee teacheth, that there must be in vs a spirituall passion answearable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse; so should we lade our owne flesh, that is, the corruption of our natures, with all such meanes as may subdue and weaken, crucifie and kill it. To the doing of this, three things especially are required. First, we must consider that the corruption of our rebellious natures is like the great and mightie Goliath, and the grace of God which we haue receiued like young and little Dauid: and therefore if wee desire that grace should preuaile against corruption, we must disarme the strong man, and strippe him of all his weapons: which is done, by giuing all the members of our bodies to be instruments of the seruice of God in righteousnes and holines. Secondly, we must indeauour to keepe in the corruption of nature as it were choking and smothering at the heart; that by it neither the worlde nor the deuill preuaile against vs. And this must be done by hauing a narrow regard vnto all the powers and faculties of bodie and soule, setting a watch before our eyes, eares, lippes, and all other parts of the bodie, that are in any action the instruments of the soule;[^12] and aboue all, as Salomon saith, *by countergarding the heart with all diligence.* By the outward senses of the bodie, as through open windows the deuill creepes into the heart; and therefore our duetie is, to stoppe all such waies of entrance. Thirdly, when originall corruption begins to rebell either in the minde, will, or any of the affections, then must we draw out the sword of the spirit which is the word of God, and incounter with that hidious gyant, laying load vpō him by the iudgements and threatnings of the law, & as it were beating him down with clubbes, as Paul speaketh.[^13] And if it fall out that concupiscence beginne to conceiue and bring foorth any sinne, we must cruise it in the head, & dash it against the ground, as a bird in the shell, least it growe vp to our vtter confusion. These are the dueties which wee should learne by the passion of Christ. But lamentable are our daies, in which all for the most part goes contrarie: for commonly men are so farre from killing and subduing the rebellion of the naturall concupiscence, that all their studie and care is, howe they may feeede and cherish it, and make it stronger then the mightie Goliah. But let vs for our parts be conformable to Christ in his passion, suffering in our flesh as he suffered in bodie and soule for vs. And let vs daily more and more by the hand of faith apprehend and applie to our hearts and consciences the passion of Christ, that it may as a fretting corasive eate out the poyson of our sinnefull natures and to consume it.\n\nNow followeth the second point concerning the passion of Christ, which is vnder whome he suffered, namely vnder *Pontius Pilate.* And Christ may be said to suffer vnder him in two respects. First, because he was then the President of Iurie.[^14] For a little before the birth of Christ the kingdome of the Iewes was taken away by the Romane Emperour, and reduced into a Province, & *Pontius Pilate* was placed ouer the Iewes, not as king, but as the Romane Emperours deputie. And this circūstance is noted in the historie of the Gospell, & here specified in the *Creede,* to shew that the Messias was exhibited in the time foretold by the Prophets.[^15] Iacob foretold that *Shilo* must be borne after the scepter is removed from Iuda. Isaiah saith,[^16] that the familie of *Ishai* shall be worne as it were to the root before Christ as a branch shall spring out of it. Againe, Christ suffered vnder *Pontius Pilate* as he was a iudge: whereby we are giuen to vnderstand of a woonder, namely that Christ the sonne of God, King of heauen and earth, was arraigned at the barre of an earthly iudge, & there condēned. For thus much the words in meaning import, that *Pontius Pilate* sate as iudge on Christ, to examine him, to arraigne him, and giue sentence against him. Wherefore before we come to speake of the degrees of the passion of Christ, we must needes intreat of his *arraignement* vpon earth. In handling whereof wee must generally consider these points. First, that when hee was arraigned before *Pilate* he was not as a priuate man, but as a *pledge and suretie,*[^17] that stood in the place and steade of vs miserable sinners, as the Prophet *Jsaiah* saith, *He bare our infirmities,*[^18] *and carried our sorrowes:* and withall in him was mankinde arraigned before God. Secondly, this arraignment was made not priuately in a corner, but openly in the publique court, and that in a great feast of the Iewes, as it were in the hearing of the whole worlde. Thirdly, though Pilate in citing, examinig, and condemning Christ, intended not to worke any part of mans redemption, yet was this wholly set downe in the counsell & good pleasure of God, in whose roome Pilate sate, and whose iudgement he exercised.[^19]\n\nThe generall vse of Christs arraignement, is two-fold. First, it is a terrour to all impenitent sinners: for there is no freedome or protection from the iudgement of God, but by the arraignment of Christ: and therefore such as in this life receiue him not by faith, must at the ende of this worlde be brought out to the most terrible barre of the last iudgement, there to be arraigned before the King of heauen and earth. And marke the equitie hereof. Christ himselfe could not haue beene our Sauiour and redeemer, vnlesse he had beene brought out to the barre of an earthly iudge, and arraigned as a guiltie malefactour: and therefore there is no man vpon earth that liues and dies out of Christ, but hee must whether hee will or no, holde vp his hande at the barre of the great iudge of all mankinde, where he shall see hell vnderneath him burning red hotte, and opening it selfe wide to swallow him vp: and on the right hand of God standing all the Prophets, Apostles, and Saints of God giuing iudgement against him: on the left hand, the deuill and all his angels accusing him; and within him a guiltie conscience condemning him. And thus shall be one day the arraignment of all those persons, that with full purpose of heart cleaue not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitorie and earthly matters, euen of their pigges with the *Gaderens,* then of him and his benefits: but such should rather be pitied then despised of vs, considering their estate is such, that euery day they are going as traytours pinnioned to their owne iudgement, that they may goe thence to eternall exequution.\n\nSecondly, Christs arraignment is a comfort to the godly. For he was arraigned before *Pilate,* that all such as truly beleeue in him, might not be arraigned before God at the day of the last iudgement: he was accused before an earthly iudge, that they might be cleared and excused before the heauenly iudge: lastly he was here condemned on earth, that we might receiue the sentence of absolution and be eternally saued in heauen.\n\nThe arraignment of Christ hath three parts: his apprehension, his accusation, his condemnation. In the apprehension, wee must consider two things: the dealing of Christ, and the dealing of Iudas and the Iewes. The dealing and proceeding of Christ was this, when he saw that the time of his apprehension and death was neere, he solemnly prepared himselfe thereto. And his example must teach euery one of vs, who knowe not the shortnes of our daies, euery houre to prepare our selues against the day of death, that thē we may be found readie of the Lord. What? shall the Sonne of God himselfe make preparation to his owne death, and shall not we most miserable sinners doe the same, who stande in neede of a thousand preparations more then he? wherefore let vs continually thinke with our selues that euery present day is the last day of our life, that so we may addresse our selues to death againe the next day.\n\nThe first thing which Christ doth in this preparation, is to make choice of the place, in which he was to be apprehended, as will appeare by conferring the Evangelists together. S. Matthew saith, *he went to the place called Gethsemane*:[^20] S. Luke saith, *he went to the mount of Oliues as he was accustomed.* And that wee might not imagine that Christ did this that he might escape and hide himselfe from the Iewes,[^21] S. Iohn saith, *that Iudas which betraied him knewe the place, because oftentimes he resorted thither with his disciples*: whereas if he had feared apprehension he would haue rather gone aside to some other secret and vnwonted place. This thē is the first point to be cōsidered, that Christ knowing the time of his owne death to be at hand, doth willingly of his owne accord resort to such a place in which his enemies in all likelihood might easily finde him, and haue fit opportunitie to attach him. For if he should haue still remained in Ierusalem, the Scribes & Pharisies durst not haue enterprized his apprehension, because of the people whome they feared: but out of the citie in the garden all occasion of feare is cut off. By this it is manifest, that Christ yeilded himselfe to death willingly, and not of constraint: and vnlesse his sufferings had bin voluntarie on his part, they could neuer haue bin a satisfaction to Gods iustice for our sinnes. Here a question offereth it selfe to be considered, whether a man may lawfully flie in daunger and persequution, seeing Christ him selfe doth not. *Answ.* When good means of flying and iust occasion is offered, it is lawfull to flie. When the Iewes sought to kill Paul at Damascus, the disciples tooke him by night, and put him through the wall and let him downe in a basket to escape their handes. When Moses was called by God to deliuer the Israelites, after he had slaine the Egyptian, and the fact was knowne, and Pharao sought to kill him for it, he fled to the land of Madian. And our Sauiour Christ sundrie times when he was to be stoned, and otherwaies hurt by the Iewes, withdrewe himselfe from among them. It is lawfull then to flie in persequution, these caueats obserued. First, if a man finde not himselfe sufficiently strengthened to beare the crosse. Secondly, his departure must be agreeable to the generall calling of a Christian, seruing to the glorie of God and the good of his brethren, and the hurt of none. Thirdly, there must be freedome at the least for a time from the bond of a mans particular calling. If he be a magistrate, he must be freed from ruling, if a minister, from preaching and teaching, otherwaies he may not flie. And in this respect Christ, who did withdraw himselfe at other times, would not flie at this time; because the houre of his suffering was come,[^22] wherein hee intended most willingly to submit himselfe to the good pleasure and will of his father.\n\nThe second part of the preparation, is the praier which Christ made vnto his father in the garden. And herein his exāple doth teach vs earnestly to pray vnto God against the daunger of imminent death, and the temptations which are to come. And if Christ, who was without sinne, and had the spirite aboue measure had neede to pray, then much more haue we neede to be watchfull in all kinde of prayers, who are laden with the burden of sinne, and compassed about with manifolde impediments and daungerous enemies.\n\nIn this praier sundrie points worthie our marking are to be considered. The first, who prayed? *Ans.* Christ the Sonne of God: but stil we must remember the distinction of natures and of their operations in one and the same Christ; he prayeth not in his Godhead, but according to his manhood. The second is, for whome he prayeth? *Ans.* Some haue thought that this & all other his praiers were made for his mystical body the Church; but the truth is, he now praies for himself, yet not as he was God, for the Godheade feeles no want, but as he was a man abased to the forme of a seruant: & that for two causes. First, in that he was a man, hee was a creature, and in that respect was to performe homage to God the Creatour. Secondly, as he was man, he put on the infirmities of our nature, and thereupon praied that hee might haue strength and power in his manhood to support him in bearing the whole brunt of the passion to come.\n\nThe third point is, to whome he prayed? *Answer.* To the father: neither must this trouble vs, as though Christ in praying to the father, should pray to himselfe, because he is one and the same God with him. For though in essence they admit no distinction, yet in person or in the proper manner of subsisting they doe. The father is one person, the Sonne an other: therefore as the father saying from heauen, *This is my welbeloued Sonne,*[^23] spake not to himselfe, but to the Sonne: so againe the Sonne when he praieth, he praies not to himselfe, but to the father.\n\nThe fourth point, what was the particular cause of his prayer. *Answ.* His agonie in which his soule was heauie vnto death; not because he feared bodily death, but because the malediction of the Law, euen the very heat of the furie & indignation of God was powred forth vpon him, wherewith he was affected and troubled, as if he had bin defiled with the sinnes of the whole world. And this appeares, 1. by the words whereby the Evangelists expresse the agonie of Christ, which signifie exceeding great sorrow and griefe: 2. by his dolefull complaint to his disciples in the garden,[^24] *My soule is heauie vnto the death*: 3. by his feruent prayer thrise repeated, full of dolefull passions: 4. by the comming of an Angel to comfort him: 5. by his bloodie sweate, the like whereof was neuer heard. And herein lies the difference betweene Christs agonie, & the death of martyrs: he put on the guilt of al our sinnes, they in death are freed frō the same: he was left to himselfe void of comfort, they in the midst of their afflictions feele the vnspeakeable comfort of the holy Ghost: & therfore we need not meruaile why Christ should pray against death, which neuerthelesse his members haue receiued & borne most ioyfully. Againe, this most bitter agonie of Christ is the ground of all our reioycing, and the cause why Paul biddes all the faithfull in the person of the Philippians, to reioyce alwaies in the Lord, & againe to reioyce. And here we are further taught, that when we are plūged into a sea of most grieuous afflictions, & ouerwhelmed with the gulfes of most dreadfull temptations, euen then, then I say, we shoulde not be discouraged, but lift vp our hearts by fervent prayer to God. Thus did Christ when in the garden he was drinking the cuppe of the wrath of God and sucking up the verie dregges of it: and David saith, that out of the deepes he called of the name of the Lorde and was heard.[^25]\n\nThe fifth point, what is the matter and forme of this prayer. *Answer.* Christ praies to be delivered from the death and passion which was to come, saying on this maner, *Father, let this cuppe passe from me:* yet with two clauses added thereto, *If it be possible,* and, *Not my will, but thy will be done.* But it may be demaunded, how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man, and also comming into the world for that end, should make such a request to his Father without sinne. *Answer.* The request proceedes only of a weakenesse or infirmitie in Christes manhood without sinne, which appeareth thus. Wee must still consider that when hee made this praier to his father, the whole wrath of God and the verie dolours and pangs of hell seased upon him: whereby the senses and powers of his mind were astonished, and wholly bent to relieue nature in this agonie. For as when the heart is smitten with griefe, all the blood in the bodie flowes unto it to comfort it: so when Christ was in this astonishment, the understanding and memorie, and all the parts of his humane nature (as it were for a time suspending their owne proper actions) concurred to sustaine and support the spirit and life of Christ, as much as possibly might be. Nowe Christ being in the middest of this perplexed estate, praieth on this manner, *Father if it be possible let this cuppe passe.* And these words proceede not from any sinne or disobedience to his Fathers will, but only from a meere perturbation of mind, caused onely by an outward meanes, namely the apprehension of Gods anger; which neither blinded his understanding nor tooke away his memorie so as he forgot his fathers will, but only stopped and staied the acte of reasoning and remembring for a little time: even as in the most perfect clocke that is the motion may be staied by the aire, or by a mans hand, or by some outward cause without any defect or breach made in any part of it. It may be obiected that Christes will is flat contrarie to the will of his father. *Answere.* Christes will as he is man and the will of the father in this agonie, were not contrarie, but onely divers, and that without any contradiction or contrarietie. Now a man may will a divers thing from that which God willeth, and that without sinne. Paul desired to preach the worde of God in *Asia* and *Bithynia,*[^26] but hee was hindred by the spirite. For all this, there is no contrarietie betweene Paul and the spirite of God; but in the shewe of discorde great consent. For that which Paul willeth well, the spirite of God willeth not, by a better will: though the reason hereof be secret, and the reason of Pauls will manifest. Againe the minister in charitie reputing the whole congregation to be elect, in holy maner seeketh and willeth the saluation of euerie one, which neuerthelesse the Lorde in his eternall counsell willeth not. Nowe betweene both these willes there may be and is a difference without contrarietie. For one good thing as it is good may differ from another; but it can not be contrarie to it. It may further be alleadged, that in this prayer there seemes to be a combat and fight in the minde, will, and affections of Christ, and therefore sinne. *Answere.* There are three kinde of combates: the one betweene reason and appetite, and this fight is alwaies sinnefull, and was not in Christ: the second is betweene the flesh and the spirite, and this may be in Gods childe who is but in part regenerate; but it did not befall Christ who was perfectly holy. The third is a combate of divers desires, vpon sundrie respectes drawing a man too and fro. This may be in mans nature without fault: and was in Christ, in whome the desire of doing his Fathers will striving and struggling with another desire, whereby nature seekes to preserue it selfe, caused him to pray in this manner.\n\nThe sixt point is, in what maner Christ prayed. *Answer.* Hee prayed to his Father partly kneeling, partly lying on his face, and that with strong cries and teares, sweating water and blood: and all this hee did for our sinnes. Here then behold the agonie of Christ as a cleare crystall, in which we may fully see the exceeding greatnesse of our sinnes, as also the hardnesse of our hearts. We goe vaunting with our heads to heauen as though it were nothing to sinne against God, whereas the horrour of the wrath of God for our rebellions, brought downe euen the sonne of God himselfe and laid him groueling vpon the earth. And wee can not so much almost as shed one teare for our iniquities, whereas hee sweates bloode for vs. Oh let vs therefore learne to abase our selves and to carrie about us contrite and bleeding hearts, and be confounded in our selues for our sinnes past.\n\nThe last point is the euent of the prayer, in that it was heard, as the authour of the Hebrewes saith, *Christ Iesus in the dayes of his flesh, did offer vp vnto his father prayers,*[^27] *and supplications, with strong cries and teares, vnto him that was able to saue him: and was also hearde in that thing which he feared.* But some will say, how was Christ heard, seeing he suffered death and bare the pangs of hell, and the full wrath of God; if hee had beene hearde he shoulde haue beene delivered from all this? *Ans.* We must knowe that God heares our prayers two waies. I. when hee directly graunts our request. II. when knowing what is good for vs, he giues not vs our requests directly, but a thing answerable therunto. And thus was Christ heard: for he was not deliuered from suffering: but yet he had strength and power giuen him, whereby his manhood was made able to beare the brunt of Gods wrath. And in the same manner God heareth the prayers of his seruants upon earth. Paul prayed to be deliuered from the Angell Satan that buffeted him: but the Lord answered that it must not so be, because his grace wherby he was inabled to resist his tēptarion was sufficient: & Paul finding the fruit of his praiers on this maner,[^28] protestes hereupō that he will reioyce in his infirmities. Others pray for tēporall blessings, as health, life, libertie, &c. which notwithstanding God holds back, and gives in stead thereof spirituall graces, patience, faith, contentation of minde. Augustine saith, God heares not our prayers alwaies according to our willes and desires,[^29] but according as the things asked shall be for our salvation. He is like the Phisition, who goes on to launch the wound and heares not the patient though he crie never so, till the cure be ended.\n\nNowe followeth the second thing to be considered in Christs apprehension, namely the dealing of the Iewes: wherein we must consider foure things. I. how they consult togither concerning Christes apprehension. II. howe they came to the place and mette him. III. how they laid hands on him. IIII. how they bound him and tooke him away. For the first: before they enterprised this matter, they did wisely and warily lay their heads togither, to consult of the time and place: and also of the manner of apprehending him. So S. Matthew saith, *There assembled togither the chiefe priests, and the scribes, and the elders of the people into the hall of the chiefe priest called Caiphas:*[^30] *and consulted how they might take Iesus by subtiltie.* Whence wee learne two good instructions. First, the Iewes hauing a quarrell against Christ, could never be at rest till they had his blood: and therefore they consult how they might take him: but God did so order the matter, and dispose of their purposes and consultations, that hereby he did both confound them and their nation. For by reason of this heynous sinne against Christ, came the iust wrath of God upon them, and so remaineth unto this day. Whereby wee see, that those which will be wise without the direction of Gods word, and against Christ, the Lord will ouerthrowe them in their owne wisdome. And thus it was with Achitophel, who for wisedome was as the oracle of God: yet because he rebelled against the Lords anointed, God confounded him in his owne wisdome. For when his counseil which he gaue against *Dauid* was not folowed,[^31] he thought himselfe dispised as the text saith, and sadled his Asse, and arose and went home into his citie, and put his houshold in order, and hanged himselfe, wherein he shewed himselfe more senselesse then a bruite beast. And in our daies the Leagers that haue bound themselues by othe to roote out the Church of God; by his most wonderfull providence turne their swords against themselues and destroy ech other. Therefore if wee will be wise, we must learne to be wise in Christ; for els our counsell will be our owne confusion. Secondly, hence wee learne, that if men will liue in their stubbernnesse and rebellion against Christ, the Lord will so carrie and order those men, or that people, that they shalbe the causes of their owne perdition. This wee may plainely see in the example of these Iewes: for they evermore envied Christ, and now they goe on to take counsell against him: but God so disposed of it, that thereby they brought destruction vpon themselues & theit cuntry. This must teach thee to take heed how thou livest in thy sinnes: for if thou doe so, the Lord hath many waies to worke thy confusion: as, thy conscience to condemne thee; thy friends to forsake thee; the divell & his angels to torment & molest thee; & his creatures to annoy thee. Yea, the Lord can leaue all these, and make thine owne selfe to be the direct meanes of working thine owne confusion, both in body and soule eternally: and that euen then, when thou art most wary and wise in thine owne behalfe: & this is the reward of all those that walke on in their euill waies.\n\nHauing consulted, in the next place they come to the garden, where Christ was to be apprehended. And here wee are to consider who they were that came, namely the Scribes, and Pharises, the high priests, and their servants;[^32] a band of soldiers, and the servants of Pontius Pilate, and the Elders of the Iewes: all which came with one consent to the place where Christ was, that they might attach him. Where we may learne a good lesson that all sorts of wicked men disagreeing among themselues, cā agree against Christ. The Scribes and Pharises were two contrary sectes, and at discord one with another in matters of religion: and Iudas was one of Christs disciples: the Elders differed from them all: the souldiers were Gentiles: all these were at variance among themselues, and could not one brooke another. So also we read that Herode and Pontius Pilate were not friends: but at the same time when Christ was apprehended, Pilate sent him to Herode, and they were made friends.[^33] Now as these wicked men did all conspire against Christ: so doe the wicked ones of this world in all cuntries and kingdomes bande themselues against the Church of Christ at this day. And howsoeuer such be at discorde among themselues, yet they doe all ioyne hand in hande to persecute Christ in his members. And the reason is plaine; because Christ and his religion is as flat opposite to the corrupt disposition of all men, as light is to darkenesse.\n\nAgaine, whereas we see so many sortes of men so amiably consenting to take Christ: we may note how all men naturally doe hate and abhorre him, and his religion. And looke as then it was with Christ, so hath it bene with all his members, and will be to the end of the world. They are accounted as the offscouring of the world, men not worthie to live on the face of the earth: as Christ tolde his disciples,[^34] saying, *Ye shall be hated of all nations for my names sake.*\n\nLet us also marke how all these came furnished to apprehend Christ: the text saith, *they came with clubs & staves as vnto a thiefe.*[^35] All the whole nation of the Iewes knewe right well that Christ was no man of violence, but meeke and humble: and yet they came armed to apprehend him; as though he had ben some mightie potentate that would not haue beene apprehended, but haue resisted them. Where wee doe see the propertie of an euill conscience, which is to feare where there is no cause at all. This causeth some to be afraid of their owne shadowes: & if they see but a worme peepe out of the ground, they are at their wits end:[^36] and as Salomon saith, *The wicked flee when none pursueth them.*\n\nAfter that they are now come to Christ, we are to consider two things in their meeting. I. Christs communication with them. II. The treason of Iudas. Concerning their conference,[^37] it is said, *Iesus knowing all things that should come vnto him, went forth, and said unto them, Whome seeke yee*? they answered him, *Iesus of Nazareth: Iesus answered, I am he.* Now so soone as he had said, *I am he,* the stoutest of them fell to the ground, as being astonished at the maiestie of his word. Where note, that the word of God is a word of power. The same power was in his word, when he raised up Lazarus: for when he had iyen in the graue, & had entred into some degrees of corruption, he did no more but said, *Lazarus, come forth*: & he that was dead came forth. And hence we may also marke what a wonderfull might and power is in the word preached: for it is the very worde of Christ, and therfore being preached by his ministers lawfully called by him therunto; hath the same power & force in it which Christ himselfe shewed when he spake on earth. It is the savour of life unto life to saue those that heare it: or the savour of death unto death. It is like to a vapour or perfume in the aire,[^38] which in some mens nosthrilles is savourie and pleasant, and doeth reviue them: and others it striketh starke dead. And therefore everie one that either now, or heretofore hath heard this word preached, shall find it to be vnto them either a word of power to saue their soules, or through their corruption the ministerie of death and condemnation. Againe, if a worde spoken by him, being in a base and lowe estate, be able to overthow his enemies, then at the last day when he shall come in his glorie, and power, and maiestie to iudge both the quicke and the dead; what power shall his wordes haue▪ *Goe you cursed of my father into everlasting fire which was prepared for the devill & his angels*? The consideration of this, that the word of Christ shall euen be as powerfull at that day, must be a motiue to euerie one of vs to cause us to come vnto Christ: and while wee haue time in these dayes of grace and mercie, to seeke to be reconciled vnto him for all our sinnes, least at the last day wee heare that dreadfull voice of Christ sounding against vs, *Goe ye cursed into everlasting fire, &c.*\n\nAnd thus much for the communication. Now followeth Iudas his treason: wherein wee are to obserue these things. I. the qualities and conditions of the man that did the treason. He was by calling a disciple chosen to be an Apostle which is the chiefest in Ecclesiasticall callings: & among the Disciples he was in some account; because hee was as it were a stewarde in Christes family, and bare the bagge: but yet hee was a traitour, and did more against Christ then all the Iewes did. For he brought them to the place where they might apprehend him: and when they were come, did point him out unto them, and delivered him into their hands: nay he gaue them a signe and token saying,[^39] *Whome I kisse, he it is: take him and lead him away warily.* Here we see the cause why Christ called Iudas a Divell: for he said, *Have I not chosen you twelve, and one of you is a divell.*[^40] Hee became to be a devill and a traitour by nourishing a wicked and a covetous heart. And here we are taught that the ministers of Christ, if they make no conscience of sinne, by the iust iudgement of God do prooue deuils incarnate: this exāple of Iudas doth manifest the same: and the reason is plaine, for the more knowledge a man hath, the more wicked he is if he want grace. They are like in this case unto a man that hath meate & drinke enough, but no stomacke to digest it: and so the more he eateth, the more it turneth to his hurt. This I speake not to deface the callings of ministers; but that those which preach Gods worde, should not doe it with impenitent hearts, living in their owne sinnes. For it is a fearefull thing for a man to speake unto the people of the pardon of their sins, and yet himselfe not to apprehend the same by faith. A lumpe of wax if you keepe it from heate, or from the fire, it keepes his owne forme still, but if it be helde to the fire, it melts and runnes abroad:[^41] so ministers who by reason of their callings come neare God, if they be lumps of iniquity & liue in their sins, they shall find that the corruptions of their hearts wil melt abroad as wax at the fire. And therfore every one that is designed to this calling,[^42] must first purge him selfe of his owne sinnes, or else Gods iudgements will fall on him, as they did on Iudas that betraied Christ.\n\nSecondly let vs consider what mooued Iudas to betray his master; namely, the desire of wealth and gaine: & this couetousnesse, which is an insatiable desire of mony,[^43] is the roote of all sinne: not that all sinnes came of it, but because where it is, there all other sinnes are preserved, and doe get strength. The desire of thirtie peeces of siluer caused Iudas to make an agreement with the Iewes, and to betray his master. But some will say this practise of Iudas is strange, and no man that liueth now would do the like for any money. *Answer,* Iudas is dead indeede, but his practise is yet aliue: for in the high and waightie calling of the ministery, he that hath charge of soules, and either cannot teach and feed his flock, or else will not, though he betray not Christ, yet he betrayes the members of Christ unto the deuill. If a nource should take a mans child to bring up, and yet neuer giue it milke, insomuch that the childe dieth for hunger: is not shee the murtherer of it? yes verely. And so it is with him that taketh upon him the charge of Gods people, and neuer feedes them with the milke of Gods worde, or els so seldome that their soules doe famish: he is the murtherer of them, and hath betraied them into the handes of their enemie: and shall be condemned for them as a traitour unto God unlesse he repent. Besides, those that liue by traffique in buying and selling, make gaine by lying, swearing, and breaking the Lordes Sabaoth: they are also Iudasses: for they choppe away their soules with the deuill for a litle gaine. And more lamentable is their case, because it is harde to finde one of an hundred in the worlde that makes conscience of a lye, or of any bad dealing; if any gaine at all may come thereby. Men use to crie out on Iudas for betraying Christ: and well, yet they themselues for a litle worldely pelfe betray their owne soules. And if such would not be counted Iudasses, they must leaue off to sinne & keepe a good conscience in Gods worship, & the works of their callings.\n\nThirdly, let us note what course Iudas tooke in betraying Christ: hee was verie submisse, saying, *Haile, Master, and kissed him.* Why did he so? Herein hee played the most palpable hypocrite: for hauing gotten a peece of money, he thought that neither Christ, nor any of his fellowe disciples should haue knowne of it (though Christ knew it well enough) & therefore he comes in this manner to him thinking that he would haue conveighed him-selfe from amongst them at the verie pinch, as he had done often times before. And this practise also of Iudas is common in the world: Iudas an enymie vnto Christ speakes him faire, and salutes him, and so do most of our secure and drowsie protestāts in England: they will salute Christ, both by hearing his worde and receauing his sacramentes: and as the prophet saith, they honour god with their lips but their heartes are farre from him. Wee may see daylie experience of this: everie man will say, Lord, Lord, but in there lives & conversations, few there be that deny him not; both in the dutyes which they owe unto god: and also towardes there brethren. Many wil come to heare gods word because they are compelled by the magistrates laws: but when they are come they worship not god in therehearts: which is plainly seene by the breach of gods holie saboth in euerie place: and that they make more account of a messe of pottage with Esau, then of their birth right: and of 30 peices of siluer than of Christ▪\n\nThe 3 pointe to be handled in Christes apprehension is that they lay hand on him: wherein we must consider 2 things. I. the resistance made by Christs disciples. II. their flight. For the first, Christs disciples resisted, and principally Peter drawing his sword, stroke one of the hye priests seruāts, & cut off his eare. This fact our sauiour Christ reproues: & that for these causes.[^44] I. because his disciples were priuat men: & they that came to apprehend him were magistrates Secondly, he was to worke the worke of mans redemption: now Peter by this did what he could to hinder him. And frō this practise of Peter we may learn, that nothing in the worlde is so hard unto a man, as to take vp his crosse & follow Christ. One would thinke it should be a harde matter for him to encounter with enemies, especially they being strōger then hee: but Peter stoutly resisting makes nothinge of yt: whereas a litle before when Christ tould him & the rest concerning his passion they were so heavie with griefe that they could not hold vp there heads: so hard a thing it is to beare the crosse: and for this cause afterward when Christ reprooued him for striking, both he & all the rest of the disciples fledde away. Secondly Peter in all mens reason was to be cōmended, because he strake in the defēce of his master: but Christ reproves him for it. Whence we learne, that if a mā be zealous for Christ: he must be zealous within the cōpasse of his calling: and not be zealous first, & then look for a calling, but first looke for a calling & then be zealous. which thinge if Peter had marked he had not delt so rashlie: for being without the compasse of his calling hee could not but doe amisse. Heere it may be demaūded, whether Christ and his religion may not be maintained by the sworde? *I Answere,* that the magistrate, which is the vicegerent of the lord, is the keeper of both tables: & therfore is to maintaine religion with the sworde: and so may put to death both Atheistes, which hold there is no god, of which sorte there is many in these daies: and hertiques, which maliciously maintaine, & hold any thing that ouerthrowes religiō in the Churches whereof they were members. But some obiect, that in the parable of the field, the seruants are commanded not to pluck up the tares from the wheat,[^45] but to suffer both to grow till haruest: and that therefore there must be no separation of heritiques, and true christians before the last daye of iudgement. *Answer.* The scope of that place is not to forbid the execution of heritiques: but it speaks only of the finall separation which must be in the end of the world. For there the Master of the familie doth signifie God him-selfe, and the field, the Church militant spread ouer the face of the whole earth: & by tares is ment not only heritiques; but also all those that are forth of the church: the seruantes are gods holie Angels, and the haruest is the last iudgement. Here further it may be demaunded who may use the sworde? *Answere.* That man may use the sworde to strike and to kill, into whose hands God putteth the sworde. Now God putteth it into the hand first and principally of the publicke magistrate who when iust occasion serues may draw it out. And againe into a private mans hand sometime. A priuate man when he is assailed of his enemie, may take the sword in way of his owne defence, and may kill his enemie therewith (if there be no other helpe) not doing it upon malice, but because he can not otherwise escape, and saue his owne life: and so for want of a magistrate, he is a magistrate unto himselfe.\n\nIn the flight of the disciples we may consider 2. things, the time, and the qualitie of the persons. The time was at the apprehension of our Lord and Sauiour. And this came to passe not without the speciall providence of God: that it might be knowen, that Christ had no helper or fellowe in the accomplishment of the worke of our redemption: & that, whereas we for our sinnes deserued to be forsaken of all creatures, hee being our pledge and suretie, might be forsaken for vs. As for the qualitie of the persons that flie, they were the chosen disciples of Christ such as had beleeved in him, confessed him, and preached in his name. And this serueth to teach vs that God will otherwiles forsake his owne children and seruants and leaue them to themselues in some part, that they may feele their wants & miseries, and their weaknes in themselues, and by that means be hūbled throughly, & be touched with an hungering desire after Christ. As a mother sets downe her young child & hides her selfe, suffering it to crie & breake the face, not because she hates it, but that she may teach it to depend upon her, & loue her: so God giueth grace to his children, & yet againe somtime he doth in part withdraw it from them, & then they faile in their duties sundry waies: & this he doth to make them ashamed of themselues, & to cause them to put all their cōfidēce out of thēselues in the merits of Christ.\n\nThe fourth thing to be considered in Christes apprehension, is their binding of him. In which action of theirs wee are to obserue first of all the circumstance of time,[^46] when this binding was. When our Sauiour Christ had saide unto them, *I am hee,* they being astonished fell to the ground: and withall, when Peter had smitten off Malchus eare with his sworde, Christ healed the same miraculously. Yet after all this, though they saw his wonderfull power both in worde and deede, they proceede in malice against him, and lay hands on him, and binde him as a malefactour. In this wee note what a fearefull sinne hardnesse of heart is: the danger whereof appeareth in this, that if a man be taken with it, there is nothing that can stay or daunt him in his wicked proceedings: no not the powerfull wordes and deedes of Christ himselfe. And indeed among Gods iudgements there is none more fearefull then this: and (how fearefull soeuer it be) it is to be founde amongst us in these daies. For it is verie euident by common experience, that the more men are taught the doctrine of the lawe, and of the Gospell, the more hard and senselesse are their hearts: like unto the stithie: which the more it is beaten upon with the iron hammer, the harder it is. And againe, it is hard to finde men that sorrow for their sinnes, and feele the want of Christ: which argueth the exceeding deadnesse of spirit. And let vs be resolued that it is a most terrible iudgement of God, the rather to be feared, because it is like a pleasant sleepe, into which when a man is fallen, he feeles neither paine nor griefe. And therfore we for our parts must looke unto it with feare & trembling, lest it take such hold of us, that we be past all hope of recoverie.\n\nFurthermore, this binding of Christ was prefigured unto us in the sacrifices of the old testament: for the beast that was to be sacrificed, was tyed with cords and bound, & so brought to the altar. And wheras Christ is bound, we must not consider him in his owne person; but as he standing in our roome and steade beares the person of all sinners: and therefore whereas he is thus taken captive by his enemies, to be brought before a mortall iudge, there to be arraigned for us: hence we learne two good instructions. First here is a comfort to all the people of god: Christ was bound by his enemies, that they might be unloosed from the bondage of Satan, sinne, & their owne corruptions (under which they lie bound by nature) and might have free libertie in & by him. Secondly all impenitent sinners are taught hereby to reforme and amend their hearts and liues. For what exceeding madnesse is this, that they by Christs bonds being set at libertie, will yet liue and die in their sinnes, and take pleasure to lie bound hand and foote vnder the power of sinne & sathan? And indeed this sheweth unto us the fearefull & dangerous estate of all those that goe on still in their sinnes. For what can they say for themselues at the day of iudgement, when as now they haue freedome offered and will not accept of it?\n\nThus much of Christes apprehension: Now followeth the inditement. For they proceed against him iudicially, after the custome of the Iewes.[^47] Christs inditement was twofold. One before Caiphas the high priest in the great councell at Ierusalem; the second before the civill Iudge Pontius Pilate, as is plainely set forth by all the Euangelistes. And Christs arraignement before Caiphas was a preparation to the second before Pontius Pilate, that the Iewes might throughly proceed against him. In the first we are to consider these points. I. The time in which Christ was indited. II. the end of his inditement. III. the whole tenour & proceeding thereof. For the first: Christ was indited earely in the morning at the breake of the day: for he was apprehended in the night, & with all hast brought into Caiphas his hall, & there they kept him all night: & at the breake of the day Caiphas the high priest, & the Elders with the Scribes & Pharises, held a solemne councell against him: & there they had accused him and condemned him before morning, & sent him then to the common hall, as S. Matthew saith,[^48] *When the morning was come all the chiefe Priestes, & elders of the people tooke counsell against Iesus to put him to death*: and lead him away bound, & deliuered him to Pontius Pilate. In which action of theirs we are to marke two points. First the diligence of vngodly men & the quicknes of their nature to practise sinne & wickednes: as it was said of the old Iewes, their feet runne to euill, & they make hast to shed blood.[^49] When the Israelites would sacrifice to the golden calfe which they had made;[^50] it is said, *they rose up early in the morning.* Hence it appeares, that if God leaue us to our selues, we are as ready to practise any mischiefe as the fire is to burne without delay and with violence. Now the consideration of this must mooue euerie one of us to take heed of all occasions & provocations to sinne whatsoeuer they be, that it breake not foorth any way. Secondly in the circumstance of time of this councell, we may marke the rashnes of this solemne assembly in iudiciall proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should haue bin used; as the serious examining of witnesses, & the waynig of his cōtrarie answers: for he is takē & brought before the iudge & cōdēned on a suddē ▪ now as this was the practise of this councel, so on the cōtrary the cōmon cōplaint of these times is of the slow dispatch of matters in lawe, and of the long delay: insomuch that some be almost undone before their suits be ended: wheras iudiciall proceedings were ordained by God, not for mens undoing, but for the maintaining of the common peace, and libertie, and wealth. And therefore iustice ought to be dispatched with such speed, as men thereby might be furthered, and not hindred.\n\nThe end of Christs inditement was directly to kill him,[^51] & to put him to death. Here is no indifferent proceeding to be looked for, but plotting on euery hād for the very blood of Christ. Where note, that in the hearts of all wicked men, there is an ingrafted hatred of Christ, & as it were bred in the bone: & the same affectiō they cary to the mēbers of Christ. This hatred is manifested in the first giuing of the promise, *I will put enmity between thee and the woman, between thy seed and her seede.* It appeares in the hatred that Cain bare to his brother Abel, Ismael towards Isaac, Esau towards Iacob: & the Gentilēs that were without the couenant, towards the Church of god at all times. And to come nere to our selues, this ingrafted hatred that is in the heart of the wicked against Christ & his members, is as plentifull & euident as euer it was, euen in these our daies. For among all men, none are more maligned & hated then those that professe Christ: & for none other cause, but because they professe Christ. And hereupon the very profession of religion is laden with nicknames and reprochfull termes by all sortes of men.\n\nAnd thus much of the end and intent of their counsell. The proceeding in iudgement standes in these pointes. I. they examine Christ. II. they bring witnesses against him. III. they adiure him to tell them who he is: of these in order. First, they examine our Saviour Christ of his doctrine suspecting him to be a false prophet: secondly of his disciples, as suspecting him seditiously to raise up a new sect unto himselfe, to make a faction amongst the Iewes. Nowe to this examination let us marke Christs answere; in which hee saieth nothing at all concerning his disciples: whereas notwithstanding he might haue said,[^52] that one of them betraied him, another denied him, and the rest fled away: whereby wee note, that it is not our dutie at all times, and in all places, to speake of the faultes and wantes that we know by others. Secondly, the answere which he makes is onely concerning his doctrine: whereby the ministers of God and all men els are taught, that being called before their enemies, to giue reason of their doctrine: they are (as S. Peter saith) to *be alwayes ready to give an account of the hope that is in them.*[^53] And further wee are to consider the wisedome that Christ useth in answering; for he saith nothing of his doctrine in particular, but said, *I speake openly to the world, I ever taught in the synagogue, and in the temple whether the Iewes resorted:*[^54] *in secret have I taught nothing: aske them therefore what I saide which heard me: Behold, they can tell you what I said.* Now the reason why he answereth thus sparingly in generall tearmes is; because their examination serued only to intangle him: and out of his words to gather matter of accusation. After whose example wee may learne, that being called to make answere of our faith & doctrine before our enemies, we are to do it so, as thereby we do not intangle our selues; nor giue any advantage unto our enemies: and hereof we haue a notable example in the Apostle Paul, Act. 23.6. In the words of Christes answere we must obserue 2. things. First that the place where Christ taught was publike. Now hence it may be demāded, whether ministers may handle the word of god privately or no? *Ans.* The state of Gods Church is twofold: peaceable, or troblesome. In the time of peace ministers must preach the word publikely: but in time of persecution, for the safetie and preseruation of the Church of God, they may with good warrant preach priuately: and indeed at such times the assemblies of the Church make priuate places publike.[^55] And hence we learne, that in time of peace, all those that are called to the office of the ministerie, must (if it be possible) spend their labour publikely, so as they may doe most good. Secondly, whereas Christ saith, he preached in their Synagogues and temple, which at that time were places full of disorder;[^56] in so much as he called the Temple a *denne of theeues*: and the Scribes and Pharisies had corrupted the doctrine of the Law,[^57] *transgressing the commaundements of God by their owne traditions:* and they taught iustification by the works of the Law, as Paul saith, *they beeing ignorant of the righteousnes of God,*[^58] *and going about to stablish their owne righteousnes which is by workes, haue not submitted themselues to the righteousnes of God.* Besides all this, they were loose and wicked men in their liues and conuersations: & therefore Christ commaunded the people that they should obserue,[^59] and doe whatsoeuer the Scribes and Pharisies bidde them, sitting in Moses chaire: but after their workes they must not doe, because they say and doe not. Now although these corruptiōs & deformities were in the Iewish Church, yet our Sauiour Christ severed not from it, but came and preached both in their temple & Synagogues, where these seducers and false teachers were. And hence we gather, that the practise of all those men in our Church, which separate themselues from all assemblies for the wants thereof, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among vs is nothing else but a *sathanicall illusion*; that our Sacraments are no Sacraments, I say, this their practise is condemned by our Sauiour Christs conversing among the Iewes. For if Christ should haue followed their opinion, hee ought to haue fled from amongst the Iewes, and not so much as once to haue come into the tēple, or taught in their Synagogues; but contrariwise he ioyned himselfe with them: and therefore wee can not in good conscience disjoyne our selues from the Church of England. The second thing to be obserued in Christs answeare is, that he referres Caiphas to the iudgement of his hearers, beeing resolued of the truth of his owne doctrine, though sundrie of them were his vtter enemies. Behold then a good example for all the ministers of Gods word to follow; teaching them to deliuer Gods word so purely and syncerely, that if they be called into question about the same, they may be bolde to appeale to the consciences of their hearers, although they be wicked men.\n\nNow after this answer, one of the seruants of Caiphas smites Christ with a rodde: in whome the saying is verified,[^60] *Like master, like seruant,* that is, if the master be wicked, seruants commonly will be wicked also: if the master be an enemie to Christ, his seruant will be Christs enemie also. And this is the cause why there are so many lewd prentises and seruants, because there are so many lewd masters. Many masters complaine of seruants now adaies; but there is more cause why they should complaine of themselues: for vsually seruants will not become obedient to their masters, till their masters first become obedient vnto Christ: therefore let masters learne to obey God, and then their seruants will obey them also.\n\nFurther, Christ beeing smitten, makes this answeare: *If I haue euill spoken, beare witnesse of the euill: but if I haue well spoken, why smitest thou me?* making complaint of an iniurie done vnto him. Now hereupon scoffing Iulian the apostata saith, Christ keepes not his owne laws, but goeth against his owne precept; when as he saide, *If one strike thee on the one cheeke,*[^61] *turn to him the other also.* But we must know, that in these words Christs meaning is, that a mā must rather suffer a double wrong, then seeke a priuate reuenge. And before Christ spake in his owne defence, which a man may lawfully doe, and not seeke any reuenge: for it is one thing to defend his owne cause, and an other to seeke reuenge.\n\nNow follows the secōd point in their proceeding, which is, the producing of false witnesses against him; as S. Matthew saith,[^62] *The whole Councell sought false witnesse against him, and though many came, yet found they none*: for they could not agree together, because they alleadged false things against him, which they could not prooue. And thus the mēbers of Christ haue often such enemies as make no bones shamefully to auouch that against them, which they cā not be able to iustifie. The ten persecutions which were in the first 300. yeares after Christ,[^63] arose oftentimes of shamelesse reports that men gaue out, which said that Christians liued of mans flesh: & therfore slew their owne children: 2. that they liued on rawe-flesh, 3. that they committed incest one with another in their assemblies: 4. that they worshipped the head of an asse: 5. that they worshipped the sūne & moone: 6. that they were traytours, & sought to vndermine the Romane Empyre: & lastly, wheresoeuer was thunder or earthquakes, seditiōs or tumults, or any disquietnes or trouble, Christians were accused as the authors thereof. Such enemies haue they had in all ages: and in these our daies the same is practised, & will be to the worlds end. Now when the first witnesses could not agree among themselues, then two other false witnesses came forth, which auouched that Christ said, *I will destroy this temple made with hands, & within three daies will build another made without hāds.*[^64] Indeed Christ said some such wordes: for saith he, *Destroy this temple, and within three daies I will build it vp againe.*[^65] But he spake this of the temple of his bodie: whereas they maliciously did interpret him to haue spoken of the temple in Ierusalem. And againe they chaunge the words, for Christ said, *Destroy this temple, &c.* but these witnesses say he said, *I will destroy this temple made with hands, &c.* And thus they chaunge both words and meaning: and therefore the holy Ghost calleth them *false witnesses.* By this we must be aduertised to take heede how we report mens words: for if we chaunge the meaning, though in part we retaine the words, we may soone become slaunderers and false witnesses: and as this duetie must be performed towards all men, so especially towards the ministers of the Gospell: & the neglect of this dutie procureth many slaunderers to thē in this our Church: whereof indeed the reporters are the cause, and not the ministers themselues.\n\nNow at this false accusation Christ was silent, so as Caiphas asked him why he answeared nothing. Herein wee are to consider many things: I. why Christ was silent. The causes be two: first he was to shew himselfe a patterne of true humilitie and patience, therefore euen then would he be silent when he was most falsely accused of his aduersaries. Secondly he is silent; that standing before the iudge to be condemned, the sentence might proceede against him, and he might suffer the death appointed, which was due vnto vs, and so become our redeemer. And in Christs example we must note, that it is a speciall dutie to knowe when to speake, and when to be silent. The ordering of the tongue is a rare gift, and few attaine vnto it. Some will peradventure aske what rule we haue to direct vs herein? *Answer.* The generall rule for the ordering of the tongue, is the law of God▪ We are commaunded to seeke the glorie of God in the first table; and in the second the good of our neighbour: when thy speach therefore will serue either for Gods glorie, or the good of thy neighbour, then thou must speake: if it serue for neither, then be silent. Againe, if thy silence be either for Gods glorie, or the good of thy neighbour, then be silent; if it will not, then speake. And because it is hard for a man to know when his speach or silence will serue for these two ends: therefore we must pray vnto God that he would teach and direct vs herein: as Dauid doth, *Set a watch* (saith he) *O Lord,*[^66] *before my mouth, and keepe the doore of my lippes:* and againe; *open thou my lippes, O Lord, and my mouth shall shew forth thy praise.*[^67]\n\nThus much for the false witnesses produced. Now followeth the third point, which is, the adjuring of Christ: for Caiphas the high Priest charged him to tell him whether he were the Christ the Sonne of God, or no. To adiure a man, is to charge and commaund him in the name of God, to declare a truth, not onely because God is witnesse thereof, but also because he is iudge to reuenge, if he speake not the truth.[^68] Thus Paul adiured the Thessalonians, charging them in the Lord, that his epistle should be read vnto all the brethren the Saints. And the like doth Caiphas to Christ. And here is a thing to be wondered at; Caiphas the high Priest adjureth him in the name of God, who is very God, euen the Sonne of God, which shewes what a small account he makes of the name of God: for he did it onely to get aduantage on Christs words: and so doe many nowe adaies, who for a little profit or gaine make a matter of nothing to abuse the name of God a thousand waies.\n\nNow Christ beeing thus adjured, though silent before, yet now in reuerence to Gods maiestie, answeared & said: first, *Thou hast said it:* and in Saint Marke, *I am he.*[^69] In this answeare, appeares the wonderfull prouidence of God. For though Caiphas take hence the occasion of condemning Christ, yet hath he withall drawne from him a most excellent confession, that he is the Sonne of God, and our alone Sauiour. And by this meanes he proceeds to shut heauen against himselfe, and to open the same for vs.\n\nThus we haue ended the first inditement of Christ before Caiphas. Nowe followeth the second, which was before *Pontius Pilate,* in the common hall at Ierusalem.[^70] The historie of it is set downe at large in all the Evangelists. In this second inditement of Christ (that we may referre euery matter to his place) we are to obserue foure things: I. the accusation of Christ before Pilate. II. his examination. III. Pilats pollicie to saue Christ. IV. Pilats absolving of him; and then the condemnation of Christ in both courts, Ecclesiasticall and civill: of these in order. In Christs accusation, wee must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and Pharisies, and Elders of the people, and the common people: all these conspired together to accuse him. The cause that mooued the Pharisies and Elders of the people hereunto, is noted by Saint Matthew, who saith *of envy they deliuered him.* Envie is nothing but a sadnes in a mans heart,[^71] at the prosperitie of his better. And it raigned in the Scribes and Pharisies, and the occasion was this. Christ had taught most heauenly doctrine, and confirmed the same by most wonderfull miracles, and did greatly exceede them all, and was in more account among the people: and for this cause the Scribes and Pharisies and high Priests, repined & grudged at him. Nowe their example serues to admonish vs to take heed of this sinne, as beeing the mother of many mischiefes. And we must rather follow the example of Moses, who when Iosua desired him to forbid Eldad and Medad to prophecie,[^72] answeared, *Enviest thou for my sake? yea I would to God that all the Lords people were prophets.* And we must be of the same minde with Iohn Baptist, who hearing by his disciples that the people left him, and followed Christ, said, his ioy was fulfilled, *for Christ must increase, and he must decrease.*[^73] And so we must be glad and content when we see the prosperitie of our neighbours any way. Nowe the cause why the common people ioyne with them was, because the chiefe priests and the Scribes & elders had perswaded them to a bad conceit of Christ.[^74] Hence it appeares that it is most requisite for any people, be they neuer so good, to haue good magistrates, & godly rulers to gouerne them by wise and godly counsell. The necessitie hereof was well knowne to Iethro Moses father in lawe, though hee were a heathen man: for he biddeth Moses to prouide among all the people men of courage fearing God, men dealing truly,[^75] hating couetousnes, and appoint them to be rulers ouer the people. Teaching vs, that if couetous, malitious, and vngodly men, not fearing God, goe before the people, they shall in all likelihood be caried into the like sinnes by their example.\n\nThe next point concernes the place where they accuse him, which was at the doore of the common hall: for hauing brought him before the councell at Ierusalem,[^76] and there condemned him of blasphemie, afterward they bring him vnto the common hall where Pilate sate iudge. Yet did they not enter in, but staied without at the doore, *least they should be defiled,* and be made vnfitte to eate the passeover. In which practise of theirs, we are to marke an exāple of most notable both superstition, & most grosse hypocrisie. For they make no bones to accuse & arraigne a mā most iust & innocent, and yet are very strickt and curious in an outward ceremonie. And in like manner they made no conscience to giue thirtie pieces of siluer to betray Christ: but to cast the same into the treasurie,[^77] they make it a great and hainous offence. And for this cause Christ pronounceth a *woe vnto the Scribes and Pharisies,*[^78] *calling them hypocrites: for,* saith he, *you tithe mynt, anyse, and commin, and leaue the weightie matters of the lawe, as iudgement, and mercie.* And the very same thing wee see practised of the Church of Rome at this day, and of sundrie Papists that liue amongst vs: they will not eate flesh in Lent, or vpon any of the Popes fasting daies for any thing; and yet the same men make no conscience of seeking the bloud of the Lords annointed, and their dread soueraigne. And in this wee see the most palpable, and most grosse hypocrisie of those that be of that Church. But shall we thinke that our own Church is free from such men? no assuredly: for take a viewe of the profession that is vsed among the people of England, and it will appeare that they place their whole religion for the most part in the obseruation of certain ceremonies. The manner of most men is to come to the place of assemblies, where God is worshipped, and there mumble vp the Lords prayer, the commaundements, and the beliefe in stead of prayers, which beeing done, God is well serued thinke they: whereas in the meane season they neglect to learne and practise such things as are taught them for their saluation by the ministers of Gods word. At the feast of Easter, euery man will be full of deuotion and charitie, and come to receiue the Sacraments, as though hee were the holiest man in the world; but when the time is past, all generally turne to their old biace againe: and all the yeare after liue as they list, making no conscience of lying, slaundering, fraude, and deceit in their affaires among men. But we must knowe that there is no soundnes of religion, but grosse hypocrisie in all such men: they worshippe God with their lippes, but there is no power of godlines in their hearts.\n\nThe 3. point is, cōcerning the partie to whom they make this accusation against him; namely, not to a Iew, but to a Gentile: for hauing condemned him in their Ecclesiasticall court before Caiphas the high Priest, they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea. Where we must obserue the wonderful prouidence of God, in that not onely the Iewes, but the Gentiles also had a stroake in the arraignement of Christ, that that might be true which the Apostle saith, *God shut vp all vnder sinne, that he might haue mercie vpon all.*[^79]\n\nThe fourth point is, the matter of their accusation: they accuse our Sauiour Christ of 3. things. I. that he seduced the people.[^80] II. that he forbad to pay tribute to Caesar. III. that he said he was a King. Let vs well consider these accusations, especially the two last, because they are flat contrarie both to Christs preaching, and to his practise. For when the people would haue made him a King, after hee had wrought the myracle of the fiue loaues and two fishes, the text saith,[^81] *he departed from among them* vnto a mountaine himselfe alone. Secondly, when tribute was demaunded of him for Caesar, though he were the kings sonne, and therefore was freed; yet saith he to Peter, *least wee should offende thē, go to the sea, and cast in an angle and take* the first fish that commeth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence, *that take and giue vnto them for thee and me.* And when he was called to be a iudge to deuide the inheritance betweene two brethren, he refused to doe it, saying, *Who made me a iudge betweene you?* Therefore in these two things, they did most falsely accuse him. Whereby wee learne, that nothing is so false and vntrue, but the slaunderer dare lay it to the charge of the innocent: the tongues of the slaunderers are sharpe swords, & venemous arrows,[^82] to wound their enemies: their throats are open sepulchers, the poyson of aspes is vnder their lipps. If a man speake gracious words, his tongue is touched with the fire of Gods spirit: but as Saint Iames saith, the tongue of the wicked is fire,[^83] yea a worlde of wickednes, and it is set on fire with the fire of hell: therefore let this example be a caveat for vs all, to teach vs to take heede of slandering, for the deuill then speakes by vs, and kindles our tongues with the fire of hell.\n\nThe fifth point is, the manner of their accusation, which is diligently to be marked: for they doe not onely charge him with a wonderfull vntruth, but they beseech Pilate to put him to death, crying,[^84] *Crucifie him, Crucifie him*:[^85] in so much that Pontius Pilate was afraid of them: where wee may see how these shameles Iewes goe beyond their compasse, and the bounds of all accusers, whose dutie is to testifie onely what they know. Now in the matter of this their accusation, appeares their wonderfull inconstancie. For a little before when Christ came to Ierusalem riding vpon an asse, shewing some signes of his kingly authoritie, they cut downe braunches from the trees, and strawed them in the way, crying, Hosanna, Blessed is hee that commeth in the name of the Lord: but nowe they sing an other song, and in stead of Hosanna, they cry, Crucifie him, Crucifie him. And the like inconstancie is to be found in the people of these our times. They vse to receiue any religion that is offered vnto them: for in the daies of King Edward the sixth, the people of England receiued the Gospell of Christ: but shortly after in Queene Maries time, the same people receiued the wretched and abhominable doctrine of the Church of Rome. And not many yeares after when it pleased God to bring againe the light of his glorious Gospell by our gracious Prince, the same people turned from poperie, and imbraced the true religion againe. And thus with the Iewes one while they cry Hosanna to Christ, & receiue his Gospell; and shortly after they cry, Crucifie him, Crucifie him, by imbracing idolatrous poperie. Let vs therefore learne in the feare of God, by the ficklenes of the Iewes, that sing two contrarie songs in so short a space, to acknowledge our inconstancie and weakenesse in the matter of religion: whereby if God leaue vs but a little to our selues, wee shall straight way forsake Christ, his Gospell, and all.\n\nThus much of the accusation. Now followeth Christs examination before Pontius Pilate: for when the Iewes had thus falsely accused him, then Pontius Pilate tooke him, and brought him into the common hall, and asked him this question; *Art thou a King?* Nowe Christ beeing thus examined, made as Paul also testifieth, a good confession. The summe thereof stands in foure heads.[^86] The first is, that he confesseth himselfe to be a King;[^87] not such an one as they accused him to be, yet a true King. Whence we may learne diuers instructions. First, that euery Christian man in the midst of his misery & afflictiō, hath one that is most sufficiēt euery way to defend him against all his enemies, the world, the flesh, & the deuill. For this king can doe whatsoeuer he will: & therfore when the legion of deuils would enter into a herd of swine, they could not without his leaue. And when the Centurions daughter was dead,[^88] he but spake the word and she arose. And when Lazarus was dead, and had lien in the graue foure daies, he but said, Lazarus come forth, & he came forth bound hand and foote. Yea euen hell and death giue place to his word, & nothing can resist his power. And therefore he that is a true member of Christ, needes not to feare any enemies be they neuer so great, or so many. And againe, as Christ is able, so is he readie and willing to saue and defend all that beleeue in him. For he it is that gaue his life for his subiects, which no king will doe, and shedde his bloud for their redemption: which hee would neuer haue done, if he had not desired their saluation. Secondly, when as Christ is a mightie king, which can doe whatsoeuer he wil, let al such amōg vs that haue hitherto liued in ignorāce, & by reason of ignorāce liue in their sinnes, at length begin to come vnto him, & do him homage, & with penitēt hearts fal down before him: otherwise if they continue in their old rebellions, let them know whosoeuer they be, high or low, that he hath a rod of iron in his hand to bruise them in pieces;[^89] their soules shall smart for it: as both Pilate, Caiphas, & the rest of the Iewes were with a full cup rewarded, for crucifying the Lord of life. And if Christ cannot draw thee in this life from thy crooked waies, be sure at the houre of death he wil breake thee in pieces like a potters vessel. This must wee learne in regarde of the first point, that hee saide plainly, *He was a King.*\n\nNow follows the second part of his confession, namely that his *kingdome was not of this worlde.* Where hee sets downe what kinde of king he is; he is no earthly king, his kingdome standes not in the power of men, nor in earthly and outwarde gouernement; but his kingdome is spirituall, and his gouernement is in the very heartes and consciences of men. His kingdome is not outward to be seene of men, but inwarde in the heart and soule▪ and therfore it is onely begunne in this life, and is continued and accomplished in the worlde to come in the kingdome of glorie: where Christ shall be all in all in the hearts and consciences of all the elect. Nowe then, if this be so, howsoeuer Sathan haue heretofore raigned in vs, and made our heartes as it were his pallaces: yet nowe let vs prepare a roome for Christ that hee may come and dwell in vs: let him rule our hearts, wills, and affections that they may become conformable to his will: let vs resigne our selues wholly to be ruled by him, that his spiritual kingdom may be in vs. This kingdom in the heart & conscience is the pearle and hid treasure,[^90] which when a man findeth, he sels all that he hath & buyeth it. Let vs therfore in the feare of God, esteem it as the most pretious thing that may be, and so liue in this worlde, as that Christ may rule inwardly in vs, by his word & spirit. And againe seeing this regiment of Christ is heauenly, & the full manifestation of it is in the life to come: we must therfore vse this world & all things in it, as honour, wealth, ease, & libertie,[^91] as though we vsed them not. As a trauailer vseth his staffe in his iourney; as long as it doth further him, so long he will carrie it with him: but when it hindereth him, then he casts it away: so must we vse the things of this life, namely as long as they are helps to further and make vs fitte for the kingdome of heauen, but if they be any hinderance to this spirituall regiment of Christ, wee must renounce them and cast them away, be they neuer so pretious to vs.\n\nThe third point of Christs confession is, concerning the meanes whereby he gouernes his kingdome: *I came* (saith he) *into this world to beare witnes of the truth,* that is, to preach the gospell & doctrine of saluatiō: & herby he teacheth that the outward administration of his kingdome, stands specially in the preaching of the word, which is a principall ordinance of his, seruing to gather his Church from the beginning of the world to the end thereof. And for this cause he hath in all ages set apart chosen ministers for the publishing of the doctrine of the Gospell. And by this it is manifest that the gift of prophecie, is the greatest gift that God bestows on his Church for the building thereof. And therfore it ought to be most highly esteemed of, as a most pretious iewell. And for this cause also the schooles of learning are to be reuerenced and maintained, and all other meanes vsed for the furthering of them; because they are vnder God the fountains and welsprings of this gift of prophecie.\n\nThe last point is, concerning the subiects of Christs kingdome, expressed in these words, *They which are of the truth, heare my voice.* In which he sets downe the true marke of his seruants and subiects, that they are hearers of that heauenly and sauing word which he reuealed from the bosome of his father. It may be alleadged the most wicked men vpon earth, yea the deuils themselues may be hearers of the truth of Christ. *Answer.* There be two kind of hearers: one which heares onely the outward sound of the word with his bodily eares,[^92] and he hauing eares to heare doth not heare: the second, is he that doth not only receiue the doctrine that is taught with his eares, but also hath his heart opened to feel the power of it, & to obey the same in the course of his life. This distinction is notably set foorth by Dauid, saying, *Sacrifice and burnt offerings thou wouldest not haue:*[^93] *but my eares hast thou pierced*: whereby hee insinuates as it were two kinds of eares: one that is deafe and cannot heare: and thus are the eares of al men by nature in hearing the doctrine of saluation: the other is a newe eare pearced and bored by the hand of God, which causeth a mans heart to heare the sound and operation of the word, and the life to expresse the truth of it. Nowe the subiects of Christs kingdome are such, as with the outward hearing of the word, haue an inward hearing of the soule, & grace also to obey: & therfore al those that make no cōsciēce of obediēce to the word of god preached vnto them, are no lesse then rebels to Christ. We may perswade our selues that we are good subiects, because we heare the word and receiue the sacraments, but if our liues abound with sinne, and if our heartes be not pierced through by the sword of Gods spirit, whether we be high or low, rich or poore, let vs be what wee will be, wee are no right subiects indeede, but rebels and traytours vnto the euerliuing God. It may be hereafter God will giue further grace; but as yet all impenitent persons, though liuing in the midst of Gods Church, are not obedient & faithfull subiects: and therfore while we haue time, let vs labour to performe in deede that which we doe in word professe.\n\nThus much of the examination and confession of Christ. Nowe followeth the third point concerning the pollicies which Pilate vsed to saue Christ: and they are three. First, when he heard that Christ was of Galilee, he tooke occasion to sende him to Herod,[^94] thinking thereby to shift his hand of him, and not to shed his bloode. In which pollicie, though he seeme vnwilling to put Christ to death, yet herein he is a most vniust iudge: for hauing giuen testimonie of Christ, that he is innocent, he ought to haue acquitted him, and not haue sent him to Herod for further iudgement. In Herods dealing with Christ, we may obserue these points. The first, that hee is wonderfully glad of his comming. Why so? the text saith,[^95] because *he was desirous to see him of a long season, because he had heard many things of him, and trusted to haue seene some signe done by him.* Here marke howe he reioyced, not in Christ because he was Christ, that is, his Messias and redeemer, but because he wrought myracles, signes, and wonders. And so it is among vs at this day: it is a rare thing to finde a man that loueth Christ, because he is Christ: some loue Christ for honour, some for wealth, and others for praise: in that they get honour, wealth, and praise by confessing his name. Againe, many professe Christ, onely because it is the law and custome of their nation. But wee must learne to be of this minde, to loue Christ, because he is Christ, euen for himselfe, and not for any other sinister respect: and wee must reioyce in Christ for himselfe, though wee neuer haue profite nor pleasure, neither honour or wealth by him. And if we loue him for wealth or pleasure, or for any other ende but for himselfe alone, when these things are taken away, then we shall vtterly forsake Christ in like manner. The second point is, that Herod desires Christ to worke a miracle. He can be content to see the works of Christ, but he can not abide to heare his word, & to beare his yoke. Like to him are many in these daies, which gladly desire to heare the Gospell of Christ preached, onely because they would heare speach of some strange things, laying aside all care and conscience to obey that which they heare. Yea many in England delite to read the strange histories of the bible; and therefore can rehearse the most part of it, (and it were to be wished that all could doe it:) yet come to the practise of it, the same persons are commonly found as bad in life and conuersation, yea rather worse then others. Let vs therefore labour that with our knowledge we may ioyne obedience, & practise with our learning; and as well to be affected with the word of Christ, as with his works. The third point is, that Herod derides Christ, and sends him away, cloathed in a white garment.[^96] This is that Herod whome Christ called a foxe; who also when hee heard Iohn Baptist preach, did many things, & heard him gladly. How then comes Herod to this outrage of wickednes, thus to abuse Christ? *Answer.* We must knowe, that although Herod at the first heard Iohn preach, yet withall hee followed his owne affections, and sought how to fulfill the lustes of his flesh. For when Iohn told him that it was not lawfull for him to haue his brother Philips wife, he cast him in prison, and after cut off his head for it: after which offence, he is grown to this height of impietie, that he now despiseth Christ, & cānot abide to heare him. Where we learne, that as we are willing to heare Gods word preached, so withall we must take heede that we practise no maner of sinne; but make conscience of euery thing that may displease God. Thou maist, I graunt, be one that feares and fauours Iohn Baptist for a time, wallowing in thy old sinnes▪ but after a while, yeilding to the swinge of thy corrupt heart, thou wilt neuer heare Iohn, nor Christ himselfe, but hate and despise them both. This is the cause why some which haue beene professours of religion heretofore, and haue had great measure of knowledge, are now become very loose persons, and can not abide to heare the worde preached vnto them; the reason is, because they could not abide to leaue their sinnes. Therefore that wee may begin in the spirit and not end in the flesh, let euery one that calls on the name of the Lord depart from iniquitie.\n\nNow follows the second pollicie of Pilate. For when he saw the first would not preuaile, then hee tooke a newe course: for he tooke Iesus into the common hall and scourged him, and the souldiers platted a crowne of thornes and pur it on his head, and they put on him a purple garment,[^97] and saide, Haile King of the Iewes, and smote him with their roddes. And thus he brought him foorth before the Iewes, perswading himselfe, that when they sawe him so abased, and so ignominiously abused, they would be content therewith, and exact no greater punishment at his handes: thinking thus to haue pacified the rage of the Iewes, and so to haue deliuered Christ from death, by inflicting vpon him some lesser punishment. This pollicie is as it were a looking glasse, in which we may behold of what nature & cōdition all plotts & pollicies of mē are, which are deuised & practised without the directiō of Gods word. In it we may obserue 2. things: the first is, the ground thereof; which is a most silly, simple, or rather sensles argument. For he reasoneth thus: *I finde no fault in this man,*[^98] *therefore I will chastise him and let him goe. A* man would hardly haue thought, that one hauing but his common sense, would not haue made such a reason, much lesse a great iudge sitting in the roome of God. But in him we may behold & see the ground of all humane pollicie which is beside the word of God, namely the foolish and blind reason of men. The 2. thing to be considered is, the proceeding and issue of this pollicie. Pilat must either whip Christ beeing innocent; or put him to death: which are both sinnes and great offences. Nowe hee maketh choice of the lesser, which is to whippe him, and is perswaded that he ought to doe so: whereas of two sinnes or euils, a man ought to doe neither. And in doing this, Pilate begins to make a breach in his conscience; and that is the fruit that all politicks reape of their deuises, which proceede by the light of their owne reason, without the word of God. By this example, we are admonished of two things: first, that before we enterprize any businesse, wee must rectifie our iudgements by Gods worde. Dauid was a most wise King, and no doubt, had withall a graue and wise councell, but yet he preferred the word of God before all, saying, *Thy testimonies are my counsellers.*[^99] Secondly, in our proceedings we must keepe an vpright, pure, and vnblameable conscience, as Paul exhorteth Timothie *to haue the mysterie of faith in a pure conscience*; giuing vs thereby to vnderstand,[^100] that a good conscience is as it were a chest or cupboard, in which we are to keepe and locke vp our religion, and all other graces of God, as the most pretious iewels that can be: and that if we suffer this chest to be broken vp, all our riches and iewels are gone.\n\nBut let vs yet view the dealing of Pilate more particularly: he whippes Christ, puts on him a purple garment, puts a reede in his hand, sets a crowne of thornes vpon his head, and causes the souldiers to mocke him, and spit in his face. Now in this that Christ standing in our roome, was thus shamefully abused, we must consider what was due vnto euery one of vs for our sinnes, namely shame and reproch in this life, and in the life to come endles confusion. And we see the confession of Christ to be true which he made to Pilate, that his kingdome was not of this world; for if it had beene so, they would haue put a crowne of gold vpon his head, and not a crowne of thornes, nothing at all beseeming an earthly king: and in stead of a reede they would haue put a scepter into his hand: and in stead of buffetting and spitting on him, they would haue adored him, & falne downe before him. Againe, whereas Christ our heade in this world, ware no other crowne but one made of thornes, it serueth to teach all those that are the members of Christ, that they must not look for a crown of glory in this life; because that is reserued for the life to come. And if we would then weare the crown of glorie with Christ▪ we must here in this life weare a crown of thorns, as he did: for as Paul saith, *If we suffer with Christ, we shall also raigne with him*:[^101] and that which was fully verified in Christ the head, must in some part be verified in euery true member of Christ.\n\nPilats third pollicie was this: when he saw that neither of the two former would preuaile, he comes forth vnto the Iewes, and makes an oration to this effect; that now was the feast of the Passeouer, and that they had a custome that the Gouernour should then deliuer vnto the people a prisoner whome they would: therefore he asked them whether he should let loose to them Barrabas, or Iesus which is called Christ: this Barrabas was a notable malefactour, that with insurrection had committed murther. And thus Pilate cunningly matcheth Christ with Barrabas, thinking that the Iewes would rather chuse him then Barrabas, beeing a notorious malefactour, not worthie to liue on the face of the earth: and by this meanes he thought to haue deliuered Christ frō death, though otherwise he accounted him also as a malefactour. The ground of this pollicie (as we see) is an old custome of the Iewes, that a prisoner should be let loose at Easter. And it may be the ende of this custome was, to increase the solemnitie of the feast. But whatsoeuer in truth the end was, the fact it selfe was but a prophanation of the time, and an abomination before the Lord: for Salomon saith, *He that iustifieth the wicked,*[^102] *and condemneth the iust, euen they both are abhomination before the Lord.* The like practise takes place with many in these daies, who thinke the Lords day neuer well spent, vnlesse they may adde solemnitie thereunto, by reuel and riot, by frequenting of taverns and alehouses. And furthermore, where Pilate matcheth Christ beeing innocent with Barrabas, and the people preferre him before Christ, hauing libertie to chuse eyther; it shewes that God in his prouidence had appointed that Christ should not stand in his owne roome before Pilate, but in our roome and stead, as a Mediatour betweene God and us. And in this fact of the people we see how sinne by degrees takes hold of men & that speedily. Who would haue thought that these Iewes, which a little before cryed Hosanna, and spread their garmentes before Christ in the way, woulde euer haue preferred a murtherer before him? But it was the doing of the high priests, the Scribes, & Phases, who did animate and stirre them up to this wickednes: and hereupon when they had yeelded, first to attach him, and then to accuse him, they are caried to an higher degree of impietie, namely to seeke his blood: and least he should escape their handes, they plunge themselues deeper yet preferring a wretched murtherer, euen seditious Barabbas before him. This must teach euery one of vs to take heede of the beginnings euen of the least sinnes; for the deuill is cunning, he will not plunge a man into the greatest sinnes at the first: but his manner is, by little and little to creepe into the heart: and hauing once possession thereof, by steppes to bring men to the height of sinne, and that with speed. We must therefore in the feare of God preuent sinne betimes, and at the first motion cut off all occasions hereof: that which Paul saith of heresie, comparing it to a canker or gangreene,[^103] may be saide of all sinne. The nature of the gangren is to runne from one ioynt to another, from rhe toe to the foote, from the foote to the legge, from the legge to the thigh, till it haue wasted and destroyed the life of rhe bodie. So giue any sinne but an entrance, and it will soone ouerspread the whole man: and if the deuill may be suffered but to put one talent into thy heart, he will presently wind himselfe into thee, his head, his bodie and all. The Psalmist saith that he is blessed that taketh the children of the Babylonians and dasheth them against the stones,[^104] and as truly may it be saide, blessed is the man that dasheth the head of his sinnes against the ground while they are yong, before they get strength to ouer master him.\n\n[^105]Thus haue wee seene the pollicies of Pilate: Now followeth the absolution of Christ: for when Pilate had used many meanes to deliuer him, & none would prevaile, then hee absolues him, by giuing diuers testimonies of his innocencie: for he came foorth three times, and bare witnesse thereof:[^106] and last of all hee testified the same by washing of his hands, which rite signifieth properly the defiling of the handes before, but as yet Pilate had not defiled his handes, and therefore he used it as a token, to shewe, that Christ was innocent, and that hee would not defile his owne hands with innocent blood. There were three causes that mooued Pilate to absolue Christ.[^107] First hee sawe that hee was *a iust man,* as Saint Matthew noteth, and that the high priests and people had deliuered *him vp of envie,* as S. Marke saith. By this it is plaine,[^108] that a very Pagan or infidell may in some things goe beyond such as be in Gods Church, hauing better conscience, and dealing more iustly then they. Pontius Pilate was a heathen man and a Gentile, the Iewes were the Church and people of the liuing God: yet he sees plainely that Christ was a iust man, and thereupon absolues him: whereas the Iewes which should be men of conscience and religion, seeke his death. And thus a verie Pagan may otherwhiles see more into a matter thē those that be reputed of the church. And this must admonish all such as professe the gospell to looke unto their proceedings, that they doe all things with upright conscience: for if wee deale uniustly in our proceedings, wee may haue neighbours, men of no religion, that will looke through us, and see the grosse hypocrisie of our profession, that would be loth to doe those things which wee doe. The second cause that mooued Pilate to absolue Christ, was his wiues dreame: for when he was set downe upon the iudgement seate, shee sent unto him, saying, *Have thou nothing to doe with that iust man:*[^109] *for I have suffered many things in a dreame by reason of him.* Dreames are of three sortes: naturall, rising from the constitution of the bodie: diabolicall, such as come by the suggestion of the deuill: divine, which are from God. Some haue thought that this dreame was of the deuill▪ as though hee had laboured thereby to hinder the death of Christ, and consequently our saluation: but I rather thinke that it was occasioned by the thinges which shee had heard before of Christ, or that it was immediatly from God, as the dreames of Pharao & Nabuchodonoser, and serued for a further manifestation of Christs innocencie. Here it may be asked, whether we may regard our dreams now, as Pilates wife did or no? *Answer,* Wee haue the bookes of the olde and new Testament to be our direction,[^110] as Esai saith: *to the law, and to the testimonie,* they must be our rule and guide. In these daies we must not looke to be taught by visions and dreames: yet shall it not be amisse to obserue this caveat concerning dreames, that by them we may gesse at the constitution of our bodies, and often times at the sinnes whereunto we are inclined. The last motiue which caused Pilate to absolue Christ was a speech of the Iewes: for they said, that Christ ought to die by their law, *because he saide he was the sonne of God.* And the text saith,[^111] when Pilate *hearde that, hee was afraide.* Marke how a poore Painym that knew not Gods word, at the hearing of the name of the sonne of God is striken with feare. No doubt he shall rise in iudgement against many among us that without all feare rend the name of God in peeces by swearing, blaspheming, cursed speaking. But let all those that feare the Lorde learne to tremble and be afraide at his blessed name.\n\nThus much for the causes that moued Pilate to absolue Christ: as also for the second part of Christs arraignement, namely, his accusation. Now followes the third part, which is his condemnation: and that is twofolde. The first by the Ecclesiasticall assembly and councell of the Iewes at Ierusalem, in the high priests hall before Caiphas. The tenour of his condemnation was this.[^112] *He hath blasphemed, what have we any more neede of witnesses, he is worthy to die?* The cause why they say not *he shall die,* but, *he is worthy to die,* is this. The Iewes had two iurisdictions, the one Ecclesiasticall,[^113] the other civill, both prescribed and distinctly executed by the commaundement of God, till the time of the Machabees, in which both ioyntly togither came into the hāds of the priests: but afterward about the daies of Herod the great, the Romane Emperour tooke away both iurisdictions from the Iewes and made their kingdome a province, so as they could doe no more but apprehend, accuse, and imprison: as doth appeare by the example of Saul, who gate letters from the high priest to Damascus,[^114] that if hee found any either man or woman that beleeued in Christ, hee might bring them bound to Ierusalem, and imprison them: but kill or condemne they could not.\n\nBy the fact of this counsell we learne sundry points: first, that generall counsels and the Pope himselfe sitting iudicially in his consistorie may erre. If there were any visible Church of God at that day upon the face of the whol world, it was no doubt the Church of the Iewes. For Caiphas the high priest was a figure of Christ, the Scribes and Pharises sate in Moses chaire, and Ierusalem is called by Christ the holy citie, *Mat.* 4.5. & 27.53. Yet for all this that which was foretold is now verified, namely, that the chiefe corner stone should be reiected of master builders. For by the generall consent of the councell at Ierusalem, Christ the head of the Catholike Church and the redeemer of mankind is accused of blasphemy, and condemned as worthy of death. Wherefore it is a meere dotage of mans braine to avouch that the Pope cannot possibly erre in giuing a definitive sentence in matters either of faith or manners. Neither can the Church of Rome pleade priviledge, for Ierusalem had as many prerogatiues as any people in the worlde coulde haue.[^115]\n\nAgaine, by this wee see there is no reason why wee should ascribe to any man or to oecumenicall counsels themselves absolute and soveraigne power to determine & giue iudgement in matters of religion, considering they are in danger to be ouertaken with notable slippes and errours. And therefore the soueraigntie of iudgement is peculiar to the sonne of God who is the only doctour and law-giuer of the Church:[^116] and he puts the same in execution in and by the written word. As for the speech of the Papistes calling the scriptures a dumb Iudge, it is little to be regarded: For they are, as it were, the letter of the living sent from heauen to his Church upon earth: and therefore the scriptures speake as plainly and as sufficiently unto vs of all matters of faith, as a man can speake unto his friend by letter, so be it, we haue the gift of discerning. Yet doe wee not barre the Church of God from all iudgement. For the ministeriall power of giuing iudgement both publiquely and priuately is graunted 〈◊〉 of God: and that is to determine and giue sentence of matters in question according to the worde as the lawyer giues iudgement, not according as he wil, but according to the tenour of the law.\n\nThirdly we learne, that personall succession is no unfallible marke of the true faith, and of true pastours, vnlesse withall be ioyned succession in the doctrine of the Prophets and Apostles. For Caiphas held his office by succession from Aaron: and yet in publike assembly condemned the Messias spoken of by Moses and the Prophets. Therefore the succession of the bishops of Rome from Peter is of no moment vnlesse they can prooue that their religion is the religion of Peter which they can neuer doe.\n\nAnd thus much for Christs first condemnation. The second was by Pontius Pilate, who sate in an other court as a civill iudge, and the tenour of his sentence was, that the Iewes should take him and crucifie him.[^117] Here we must consider the reasons that mooved Pilate to determine thus: the first was, the impatience of the Iewes: he for his parte was loth to defile his hands with innocent blood, but the Iewes *cryed,*[^118] *his blood be upon us, and on our children*: which according to their wish came upon them within fewe yeres after, and so remaineth still unto this day. By which we are taught to take heede of imprecations against our selues, our children, or seruants, or any other creatures: for God heareth mens prayers two waies: either in his mercy, or in his wrath and anger. If thou curse thy selfe, or any other, except thou turne unto the Lorde by speedie repentance, hee may heare thy prayer in his wrath, and verifie thy curse upon thee to thy utter confusion. The second reason that mooued Pilate to condemne Christ was, because he feared men more then God: for being deputie vnder Tyberius Caesar ouer the province of Iudea,[^119] for feare of loosing his office, and of displeasing the Iewes, hee condemned Christ after he had absolued him: whereby wee see, that it is a grieuous sinne to feare dust and ashes more then the living God. And therefore S. Iohn saith, that *the fearefull shall have their portion in the burning lake*: that is,[^120] such as are more afraid of man then of God. And this sinne in Pilate wanted not his iust towarde for not long after hee lost his deputy-ship, and Cesars favour,[^121] and fledde to Vienna; where liuing in banishment, hee killed himselfe. And thus God meetes with them that feare the creature more then the Creatour. That we may therefore avoid the heauie hand of God, let us learne to feare God aboue all: els we shall dishonour God, and shame the religion which we professe.\n\nThe proper ende of Christes condemnation set downe though not in Pilats will, yet in Gods eternall counsell was, that he might be the cause of absolutiō at the barre of Gods iustice unto all those whosoeuer they are which shall come to life eternall for we must still remember, that whē Christ was condemned by mortal Iudges, he stood in our place, & in him were all our sinnes condemned before God. Therefore to conclude this point; if this were the end in the coūsell of God, to haue his owne sonne condēned by Pontius Pilate a mortall iudge, that we might not be condemned but absolved before Gods iudgement seat: let us all labour to haue this absolution sealed up in our hearts by the testimony of Gods spirit. For one day we must come to the bar of Gods iudgement: and if we haue not an absolution by Christs condemnation at Pilates earthly barre, let us looke for nothing els but the fearefull sentence of condemnation at the celestiall bar of Gods iustice, to be uttered at the day of the last iudgement. If a man should commit such an heynous offence, as that he could no other way escape death but by the princes pardon, he neither would nor could be at rest, till by one meanes or other hee had obtained the same, and had gotten it written and sealed: which done, hee would carrie it home, locke it up safe and sound, and many times looke upon it with great ioy & gladnes. Well, this is the case of euerie one of vs: by nature we are rebells and traitours against God, and haue by our sinnes deserued ten thousand deaths. Now our onely stay and refuge is, that Christ the sonne of God was condemned for vs: and therfore in Christ we must sue for pardon at Gods hands, and neuer rest till we haue the assurance thereof sealed up in our hearts and consciences: alwaies remembring, that euer after we lead a new life▪ and neuer commit the like sinnes against God any more. It were a blessed thing if this would enter into our hearts: but alas, we are as dead in our sinnes as a deade carkasse is in the graue. The ministers of God may teach this often unto us, and we may also heare the same: but Satan doth so possesse mens hearts, that they seldome or neuer beginne to beleeue or receiue it till it be too late. Euery one can say, God is mercifull, but that is not enough: for Christ being most righteous was condemned, that thou being a wretched sinner mightest be saued: and therefore thou must labour for thy selfe, to haue some testimony of thine absolution by Christs condemnation, sealed up in thine owne conscience, that thou maist more assuredly say, God is and will be mercifull unto thee.\n\nHauing spoken of the whole arraignement of Christ, and of his passion in generall. Now let vs proceede to the partes of the passion, which are three: Christs Execution, his Buriall, & his Descending into hell: This being withall remembred, that these three partes, are likewise three degrees of Christs humiliation.\n\nChristes execution is that part of his passion, which hee bare upon the crosse, expressed in the words of the Creede, *he was crucified, and died.* In handling of it we must obserue fiue things. I. the person that suffered. II. the place where he suffered. III. the time when he suffered. IIII. the manner how he suffered. V. the excellencie of his passion. For the first, the person that suffered was Christ the iust, as Peter saieth, *Christ also hath once suffered for sinnes, the iust for the vniust:* and againe, *Christ Iesus the iust* (saith S. Iohn) *is the reconciliation for our sinnes.*[^122] And in his execution, wee shall haue manifest declarations of his righteousnesse and iustice, consisting in two most worthie points. First, when he was upon the crosse, and the souldiers were nailing his handes and feete thereunto, and racking his bodie most cruelly, he prayed, *Father forgive them they know not what they doe.*[^123] These souldiers were by all likelihood the verie same that apprehended him, and brought him before Caiphas, and from thence to Pontius Pilate, and there platted a crowne of thornes and set it on his heade, and buffetted him, and spitefully intreated him as we haue heard: and yet Christ speaks no word of reuenge unto them, but with all patience in the extremitie of their malice and iniurie, he prayeth his father to forgive them. Hence we are taught that when iniuries are done unto us, we ought to abstaine from all affection of reuenge, and not so much as manifest the same either in word or deede. It is indeed a hard lesson to learne and practise: but we must indeauour to doe it: & not onely so, but to be readie for evill to doe good: yea, even at that instant when other men are doing us wrong: euen then (I say) we must be readie, if it be possible to doe them good. When as Christes enemies were doing unto him al the trecherie they would, euen then he performeth the worke of a Mediatour, and prayeth for them unto his father, and seeketh their saluation. Againe, whereas Christ prayeth thus, *Father forgive them,* we gather, that the most principall thing of all that man ought to seeke after in this life, is the forgiuenesse of sinnes. Some thinke that happinesse consisteth in honour, some in wealth, some in pleasure, some in this, some in that: but indeed the thing which we should most labour for, is reconciliation with God in Christ, that we may haue the free remission of all our sinnes. Yea this is blessednesse it selfe as David saith, *Blessed is hee whose iniquitie is forgiven, and whose sinne is covered.*[^124] Here then behold the madnesse of most men in this world, that either seeke for this blessing in the last place or not at all.\n\nThe seconde testimony of Christs righteousnesse given in the middest of his passion was, that he behelde his mother standing by,[^125] and commended her to the custodie of Iohn his disciple: whereby he gaue an example of most holy obedience unto the fift commaundement, which prescribeth honour to father and mother. And this his fact sheweth, that the obseruing of this commandement standeth not in outwarde shewe and reuerence onely; but in a godly recompence, in procuring unto parents all the good we can, both concerning this and a better life. It often falls out that children be as it were Cains to father and mother: some raile on them, some fight with them; others see them pine away and sterue, and not relieue them. But all dutifull children must here learne, that as their parents haue done many duties unto them; & haue brought them up: so they againe must in al reuerence performe obedience vnto them both in worde and deede: and when occasion is offered relieve them, yea in all that they can, do good unto them. Againe in this wee may see what a wretched state is that which the Church of Rome calleth the state of perfection; namely to liue a part from the companie of men, in fasting and praying all the daies of a mans life: for hereby the bond of nature is broken, and a man can not doe the duty vnto his parents which Gods law requireth, and Christ here himselfe practiseth, nor the duties of a mēber of Christ which are to be done to the whole Church, and to the rest of the members thereof.\n\nThe place where Christ suffered is called *Calvary* or *Golgotha,* that is, the place of dead mēs skulls, without the walls of Ierusalem. Concerning the reason of this name, men be of divers opinions. Some say it was so called, because Adam was buried there, & that his skull beeing there found, gaue the name to the place.[^126] And this is the very opinion of some ancient divines, that Christ was there crucified where Adā was buried: but because it hath no certen ground, I leaue it as uncerten. Others thinke it was called *Calvary,* because the Iewes were wont to cary out the bones of dead men, & there to heape them togither, as in times past the manner was in the vauts of sundry Churches in this land. And some others thinke it was called *Golgotha* or *Calvary,* because theeues and murtherers, and malefactours were there executed, stoned, burned: whereby it came to passe that many skulles and bones of dead men were found there.\n\nThe time when Christ was executed, was at the Iewes passeover, when not onely the Iewes, but also many Proselytes of many countries and nations were assembled: and therefore this execution was not in a private corner, but openly in the viewe of the worlde. For as he was a Sauiour not to the Iewes onely but also to the Gentiles: so it was verie requisite that his death shoulde be publicke before all men both Iewes and Gentiles. As for the houre of the day in which he suffered, there is some difficultie in the Euangelists: for S. Iohn saith, that hee was condemned about *the sixt houre* of the day: and S. Marke saieth,[^127] he was *crucified the third houre.* Hence it may be demaunded, how both these can stand togither. *Answer.* Howsoeuer the Iewes naturall day began at evening, yet the artificiall day began at sunne-rising and ended at sunne-setting: and it was divided two waies. First, into twelue partes called twelue houres, whether the daies were longer or shorter. Secondly into foure partes or quarters, and euery part contained three houres: as from the first houre to the third was one part called morning; from the third houre to the sixt, an other part called the sixt houre; from the sixt houre to the ninth, the third part called the ninth houre; and from the ninth houre to the twelfth, the fourth part called euening. Nowe when S. Iohn saieth, Christ was condemned about the sixt houre, it must be understood of the second quarter of the day, called the sixt houre: and whereas S. Marke saith he was crucified the thirde houre of the day, he speakes of the lesser houres, twelue whereof made the whole day: and thus they both agree, for the third houre of the day and the beginning of the 2. quarter followe ech other immediatly. Againe it may be answered, that Christ was condēned at six of the clock after the Roman account,[^128] which begins the day at midnight; & crucified at 3. (which is 9. of the clock in the morning with us) aftet the Iewes accoūt who begin their artificiall day, as I said, at the sunne-rising.\n\nThe fourth & last point is the order & whole proceeding of Christs executiō: which may be reduced to 4. heads: the first, his going to execution, the 2. his crucifying, the 3. his death, the 4. the consequents of his death. Againe in his going to execution we may consider many pointes.\n\nThe first that he is brought out of Hierusalem as a malefactour. For the olde and ancient custome of the Iewes was to put those whome they iudged to be notorious offenders to death without their tentes when they wandred in the wildernesse,[^129] and without the walles of Hierusalem, lest they should any way be defiled with their blood. And this fell out by the speciall providence of God, that that might be fulfilled in Christ which was prefigured in the sacrifices of the old testament, when the bodies of beasts were not eaten of the priests,[^130] but burnt without the campe: therfore (saith the H. ghost) even Iesus that he might sanctifie the people with his owne blood,[^131] suffered without the gates.\n\nHence may all Christians learne to know their owne estate and condition: first, in this world they must looke to be accounted the *offscouring of the earth, and the filth of the worlde,*[^132] as the Apostle saith, and wee must all prepare our selues to beare this estate. They that will be Gods children must not looke to be better accepted of in the world then Christ was. Secondly by this every one of us must learne to be content to use this world, as straungers & pilgrimes; being every day and houre readie to leave the same: for if Christ the sonne of God himselfe was brought out of Ierusalem, as not beeing worthy to haue his abode there, then must euery Christian man looke much more for the like extremitie. And therefore it is not good for us to haue our hearts tyed to the worlde, & to seeke alwaies to be approoued of the same, for that argueth that we are not like to Christ, but we must rather do as poore pilgrimes in strange cuntries, & that is only to look for safe conduct through the miseries in this worlde, hauing in the meane season our hearts, wills, & affections set on the kingdome which is in heauen. The second thing is, that Christ was made to beare his owne crosse: for so it seemes the maner of the Romanes was to deale with malefactours. And this must put vs in mind of that notable lesson which Chtist himselfe taught his disciples: namely, that if any man will be his disciple, he must denie himselfe, take up his owne crosse daily and follow him: where, by the crosse we must vnderstand, that portion of affliction,[^133] which God hath alotted to euery one of his children: for there is no child of God to whome hee hath not measured out as it were some bitter cup of misery in this life. And therfore Paul saith, *Now reioyce I in my suffering for you,*[^134] *& fulfill the rest of the sufferings of Christ in my flesh.* By Christes sufferings he meaneth not the passion of Christ, but the sufferings of the bodie of Christ, that is, the Church whereof Christ is the head. Moreouer wee must suffer as he did, & that daily: because as one day followeth another, so one crosse comes in the necke of another. And whereas Christ beares the crosse that was laide on him by the hands of the soldiers, it must teach us not to pull crosses upon our selues, but waite till God lay them on vs, and then we must willingly bend our shoulders, stoope downe, and take them up; whether they be in body or in soule, and that every day if it be Gods will so long as we live: and by this shall we most notably resemble our Saviour Christ.\n\nThirdly, when Christ had carried his crosse so long till he coulde carrie it no longer, by reason of the faintnesse of his bodie, which came by buffets, whippings, and manifold other iniuries, then the souldiers meeting with one Simon of Cyrene a stranger, made him to beare the crosse:[^135] where we are put in mind, that if we faint in the way and be wearied with the burthen of our afflictions, God will give good issue, and send as it were some Simon of Cyrene to help us, and to be our comforter.[^136]\n\nThe fourth points is, that when Christ was carrying his owne crosse, and was now passing on towards Golgotha, certaine women mette him, and pitying his case wept for him: but Christ answered them and said, *Daughters of Ierusalem, weep not for me, but for your selves, & your childrē, &c.*[^137] By this wee are first of all taught to pitie the state of those that be in affliction and miserie, especially those that be the children of God: as the Apostle exhorteth vs, saying, *Remember them that are in bonds,*[^138] *as though you were bound with them: and them that are in affliction, as though you were afflicted with them.* In this land by Gods especiall blessing wee haue enioyed the gospell of Christ with peace a long time, whereas other cuntries & Churches are in great distresse: some wallow in palpable ignorance & superstition: others haue libertie to enioy the gospell and want teachers: and some haue both the word & teachers and yet want peace, and are in continuall persecution. Now when we that haue the Gospell with peace do heare of these miseries in our neighbour Churches, we ought to be mooued with compassion towardes them, as though we our selues were in the same afflictions. Secondly, whereas Christ saith, *Weepe not for me, but for your selves,* he doth teach vs to take occasion by other mens miseries to bewaile our owne estate: to turne our worldly griefes into godly sorow for our sinnes: whereby wee doe rather weepe for our offences, then for our friends, although euen that may also be done in a godly manner. When a man by bleeding at the nose is brought into daunger of his life, the Phisition lets him blood in an other place, as in the arme, and turnes the course of the blood an other way to saue his life: and so must we turne our worldly sorows, for losse of goods or friends, to a godly sorrow for our offences against God: for as S. Paul saith, *Godly sorrow causeth repentance unto salvatiō,*[^139] *not to be repented of: but worldly sorow causeth death.*\n\nThe fift point is, that when Christ was brought to the place of execution, they gaue him vineger to drinke mingled with mirrhe and gall:[^140] some say it was to intoxicate his braine, and to take away his senses and memorie: which if it were true, we may here behold in these Iewes a most wicked part, that at the point of death when they were to take away his life, they had no care of his soule. For this is a dutie to be observed of all magistrates, that whē they are to execute malefactours, they must haue an especiall care of the salvation of their soules. But some thinke rather that it was to shorten and end his torments quickely. Some of vs may peradventure thinke hardly of the Iewes, for giving this bitter potiō to Christ at the time of his death: but the same thing doth every sinner that repēteth not. For whensoever we sin, we do as much as tēper a cup of gal, or the poisō of aspes, & as it were giue it to god to drink: for so God him selfe cōpareth the sin of the wicked Iewes to poison, saying, *Their vine is of the vine of Sodom, & of the vines of Gomorra, their grapes are grapes of gal, their clusters be bitter,*[^141] *their wine is the poison of dragons, and the cruell gall of aspes.* And for this cause wee ought to thinke as hardly of our selues as of the Iewes, because so oft as we cōmit any offence against God we do as much as mingle ranke poison, & bring it to Christ to drinke. Now whē this cup was given him he tasted of it, but drank not, because hee was willing to suffer all things that his father had appointed him to suffer on the crosse, without any shortening or lessening of his paine.\n\nThus we see in what maner Christ was brought forth to the place of execution: Now followeth his crucifying. Christ in the providence of god was to be crucified for two causes: one, that the figures of the olde testament might be accomplished and verified. For the heave offering lifted up and shaked from the right hand to the left, and the brasen serpent erected vpon a pole in the wildernes, prefigured the exalting of Christ upon the crosse. The seconde, that wee might in conscience be resolved,[^142] that Christ became under the lawe & suffered the curse therof for us, & bare in his owne bodie and soule the extremitie of the wrath of God for our offences. And though other kinds of punishments were notes of the curse of God, as stoning and such like; yet was the death of the crosse in speciall maner aboue the rest accursed, not by the nature of the punishment, not by the opinions of men, not by the civill lawes of cuntries and kingdoms,[^143] but by the vertue of a particular commandement of God, foreseeing what manner of death Christ our redeemer should die. And hereupon among the Iewes in all ages this kind of punishment hath bene branded with speciall ignominie, as Paul signifieth when hee saieth, *Hee abased him selfe to the death,*[^144] *even to the death of the crosse*: & it hath beene allotted as a most grievous punishment to most notorious malefactours.[^145] If it be said that the repentant theefe upon the crosse died the same death with Christ and yet was not accursed, the answere is, that in regard of his offences he deserued the curse and was actually accursed, and the signe of this was the death which he suffered, and that in his owne confession: but because hee repented, his sinnes were pardoned, and the curse removed. It may further be said, that crucifying was not knowen in Moses daies, and therefore not accursed by any speciall commandement of God in Deuteronomy. *Ans.* Moses indeed speakes nothing in particular of crucifying. yet neverthelesse he doth include the same under the generall. For if euery one which hangs upon a tree be accursed, then hee also which is crucified; for crucifying is a particular kinde of hanging on the tree. Lastly it may be alleadged, that Christ in his death coulde not be accursed by the lawe of Moses, because he was no malefactour. *Ans.* Though in regard of himselfe he was no sinner, yet as he was our suretie he became sinne for vs, and consequently the curse of the law for vs, in that the curse every way due unto us by imputation and application was made his.\n\nFurthermore Christ was crucified not after the maner of the Iewes, who used to hang malefactors upon a tree binding them thereto with cords, & that whē they were dead; but after the usuall maner of the Romans: his bodie being partly nailed to the crosse,[^146] & partly in the nailing extremely racked; otherwise I see not but that a man might remaine many daies togither alive upō the crosse. And here we haue occasion to remēber that the Papists who are so deuout & zelous towards crucifixes are far deceived in the making of thē.[^147] For first of all the crosse was made of 3. pieces of wood, one fastned upright in the ground to which the bodie and back leaned, the second fastened towardes the toppe of the first, overthwart to which the hands were nailed: the thirde fastned towards the bottome of the first, on which the feete were set and nailed: whereas contrariwise popish caruers & painters fasten both the feet of Christ to the first: secōdly the feete of Christ were nailed asunder with two distinct nailes,[^148] & not nailed one upon another with one naile alone as Papists imagine, and that to the verie body of the crosse, for then the soldiers could not haue broken both the leggs of the thieves, but only the outmost.\n\nLet vs now come to the vse which may be made of the crucifying of Christ. First of all here we learne with bitternes to bewaile our sinnes: for Christ was thus cruelly nayled on the crosse, and there suffered the whole wrath of God, not for any offence that euer he committed, but beeing our pledge and suretie vnto God, he suffered all for vs: and therefore iust cause haue we to mourne for all our offences, which brought our Sauiour Christ to this low estate. If a man should be so farre in debt that he could not be freed, vnlesse the suretie should be cast into prison for his sake; nay, which is more, be cruelly put to death for his debt, it would make him at his wits ende, and his very heart to bleede. And so is the case with vs by reason of our sins; we are Gods debters, ye bankrupts before him, yet haue we gotten a good suretie, euen the sonne of God himselfe,[^149] who to recouer vs to our former libertie was crucifyed for the discharge of our debt. And therefore good cause haue we to bewaile our estate euery day, as by the Prophet it is said, *They shall looke on him whome they haue pierced, they shall lament for him as one mourneth for his owne sonne:*[^150] *they shall be sorrie for him as one is sorrie for his first borne.* Looke as the blood followed the nailes that were striken through the blessed hands and feete of Christ, so should the meditation of the crosse and passion of our Redeemer be as it were nayles and speares to pierce vs, that our hearts might bleed for our sinnes: and we are not to thinke more hardly of the Iewes for crucifying him then of our selues, because our sinnes they also crucifyed him. These are the very nayles which pierce his hands and feete, and these are the speares which pierce through his side. For the losse of a litle worldly pelfe, oh how are we grieued! but seeing our transgressions are the weapons whereby the sonne of God was crucifyed, let vs (I say it againe and againe) learne to be grieued for them aboue al things, & with bleeding and melting hearts bowe and buckle vnder them, as vnder the crosse.\n\nSecondly, Christ saith of himselfe, as *Moses lift vp the serpent in the wildernes, so must the sonne of man be lifted vp:*[^151] the comparison is excellent, and worthie the marking. In the wildernes of Arabia the people of Israel rebelled against God, and thereupon he sent fierie serpents among them, which stong many of them to death: now when they repented, Moses was commanded to make a brasen serpent, and to set it vpon a pole, that as many as were stong might looke vnto it and recouer: and if they could but cast a glaunce of the eye on the brasen serpent, when they were stong euē to death, they were restored to health & life. Now euery man that liueth is in the same case with the Israelits; Satan hath stong vs at the heart, & giuen vs many a deadly wound, if we could feele it, and Christ who was figured by the brasen serpent was likewise exalted on the crosse, to cōferre righteousnes & life eternal to euery one of vs: therfore if we will escape eternal death, we must renoūce our selues, & lift vp the eyes of our faith to Christ crucified, & pray for the pardon of our sinnes: & then shall our hearts & consciences be healed of the wounds & gripes of the deuil: & vntill such time as we haue grace to do this, we shall neuer be cured, but stil lie wounded with the stings of satan, & bleeding to death euen at the very heart, although we feele no paine or griefe at all. But some may aske how any man can see him crucifyed now after his death? *Answer.* Wheresoeuer the word of God is preached, there Christ is crucifyed, as Paul saith, *Oh foolish Galatians, who hath bewitched you that ye should not obey the truth,*[^152] *to whome before Iesus Christ was described in your sight, and among you crucifyed*? meaning that he was liuely preached among them. We neede not to goe to wooden crosses, or to golden crucifixes to seek for him; but where the Gospell is preached, thither must wee go, & there lift vp our eyes of faith to Christ, as he is reuealed vnto vs in the word; resting on him and his merits with all our hearts, and with a godly sorow confesse and bewaile our sinnes, crauing at his hands mercie and pardon for the same. For till such time as we doe this, we are grieuously stong by Satan, and are euery moment euen at deaths dore. And if we can thus behold Christ by faith, the benefites which comes hereby shall be great: for as Paul saith, *the old man,* that is, the corruption of our nature, and the bodie of sinne that raigneth in vs, *shall be crucified with him*: for when Christ was nayled on the crosse, all our sinnes were laide vpon him; therefore if thou doest vnfainedly beleeue, all thy sinnes are crucified with him, and the corruption of thy nature languisheth and dieth as he languished and died vpon the crosse.\n\nThirdly, we must learne to imitate Christ: as he suffered himselfe to be nailed to the crosse for our sinnes, so answearably must euery one of vs learne to crucifie our flesh, and the corruption of our nature, and the wickednesse of our owne heart, as Paul saith, *They that are Christs, haue crucified the flesh with the lusts and affections thereof.*[^153] And this we shall doe, if for our sinnes past we doe waile and mourne with bitternes, and preuent the sinnes to come into whieh we may fall by reason of the corruption of our natures, by vsing all good meanes, as praier and fasting, and the word of God preached, and by flying all occasions of offence. We are not to destroy our bodies or to kill our selues, but to kill and crucifie sinne that liueth in vs, and to mortifie the corruption of our nature that rebels against the spirit. Christianitie stands not in this, to heare the word of God, & outwardly to professe the same, & in the meane season stil to liue in our sinnes, & to pamper our owne rebellious flesh; but it teacheth vs alwaies to haue in readinesse some speare or other to wound sinne, & the sword of the spirit to cut down corruption in vs, that thereby we may shew our selues to be liuely followers of Christ indeede.\n\nFourthly, by this we may learn that the wrath of God against sinne is wōderful great, because his own Son bearing our person, & being in our place, was not onely crucified, & racked most cruelly, but also bare the whole wrath of God in his soule: and therfore we must leaue off to make so litle account of sinne as commonly we doe.\n\nFiftly, wheras the person crucified was the sonne of God, it sheweth that the loue of God which he bare vnto vs in our redemption is endlesse; like a sea without banke or bottome, it can not be searched into: & if we shal not acknowledge it to be so, our condemnation will be the greater.\n\nSixtly, in this that Christ bare the curse of the law vpon the crosse; we learne that those that be the children of God, when they suffer any iudgement, crosse, or calamitie, either in bodie or in minde or both, doe not beare them as the curses of God, but as the chastisements of a louing father. For it doth not stande with the iustice of God to punish one fault twise: and therefore when any man that putteth his whole confidence in God, shall either in his owne person, in his good name, or in his goods feele the heauie hand of God, God doth not as a iudge curse him, but as a father correct him. Here then is condemned the opinion of the Church of Rome, which hold, that we by our suffrings doe in some part satisfie the iustice of God: but this can not stand, because Christ did make a perfect satisfaction to the iustice of his father for all punishment. And therefore satisfaction to God made by man for temporall punishment is needelesse, and much derogates from Christs passion.\n\nIn the crucifying of Christ, two things specially must be considered. The manner of the doing of it, and his continuance aliue vpon the crosse. Touching the manner, the spirite of God hath noted two things. The first, that Christ was crucifyed betweene two theeues, the one vpon his left hand, the other vpon his right; in which action is verified the saying of the Prophet Esay, *He was numbred among the wicked*:[^154] and the Iewes for their parts doe hereby testifie that they esteemed him to be not some common wicked man, but euen the captaine and ringleader of all theeues & malefactours whatsoeuer. Nowe whereas Christ standing vpon the crosse in our roome and stead, is reputed the head and prince of all sinners, it serueth to teach euery one of vs that beleeue in him, to iudge our selues most vile and miserable sinners,[^155] and to say of our selues with Paul, that we are the chiefe of all sinners. The second thing is, that Christ was crucified naked: because he was stripped of his garments by the souldiers when he was to be crucified. The causes why he suffered naked, are these. First Adam by his fall brought vpon all mankinde death both of bodie and soule, and also the curses of God which befall man in this life: among which this was one, that the nakednes of the bodie should be ignominious; and hereupon when Adam had sinned, & saw himselfe naked, he fled frō the presence of God, & hid himselfe euē for very shame.[^156] Christ therfore was stripped of his garments, and suffered naked, that he might beare all the punishment and ignominie that was due vnto man for sinne. Secondly, this came to passe by the goodnes of God, that we might haue a remedie for our spirituall nakednes, which is, when a man hath his sinnes lying open before Gods eyes; and by reason thereof hee himselfe lieth open to all Gods iudgements. Hereof the Angel speaketh to the Church of Laodicea, saying, *Thou saiest J am rich, and encreased with goods,*[^157] *and haue neede of nothing, and knowest not how thou art wretched, miserable, blinde, and naked.* So when the Israelites had committed idolatrie by the golden calfe, Moses telleth them that *they were naked,*[^158] not onely because they had spoiled themselues of their earings, but especially because they were destitute of Gods fauour, and lay open and naked vnto all his iudgements for that sinne. And Salomon saith, *Where there is no vision, there the people are made naked,* that is,[^159] their sinnes lie open before God; and by reason thereof they themselues are subiect to his wrath and indignation. Now Christ was crucified naked, that he might take away from vs this spirituall nakednesse; and also giue vnto vs meete garments to cloath vs withall in the presence of God, called *white rayment,*[^160] as Christ saith, *I counsell thee to buie of me white rayment, that thou maist be cloathed, and that thy filthie nakednes doe not appeare*: and, *Long white robes dipped in the blood of the lambe,* which serue to hide the nakednes of our soules.[^161] What these garments are, the Apostle sheweth when he saith, *All that are baptized into Christ, haue put on Christ.* And,[^162] *Put on the new man which after God is created in righteoosnes and true holines.* Our nakednes maketh vs more vile in the sight of God, then the most loathsome creature that is can be vnto vs, vntill we haue put on the righteousnes of Christ to couer the deformitie of our soules, that we may appeare holy, and without spot before God. Thirdly, Paul saith, *We know if our earthly house of this tabernacle be destroyed, we haue a building giuen of God,*[^163] *&c. For therefore we sigh, desiring to be cloathed with our house which is from heauen, because if we be cloathed we shall not be found naked.* Where it is like that the Apostle alludeth to the nakednes of Adam after his fall; and therefore giueth vs another reason why Christ was crucified naked, namely that after this life he might cloath all his members with eternall glorie.\n\nIf this be so, that a part of our reioycing stands in the glorious nakednes of Christ crucified, there is no reason why we should be puffed vp with the vanitie of our apparell. It should rather be an occasion to make vs ashamed, then to make vs proud. The thiefe may as well bragge of the brand in his hand, or of the fetters on his heeles, as we may of our attire; because it is but the couering of our shame: and therfore should put vs in mind of our sinne & shamful nakednes.\n\nThe abode of Christ vpon the crosse, was about the space of sixe houres.[^164] For the death of the crosse was no suddaine but a[^165] lingring death. And in this space of time there fell out five notable euents. The first, that the souldiers hauing stripped Christ of his garments, deuided them into foure parts, and cast lotts for his coat, because it was woven without seame. And by this appeares the great loue of Christ to man, who was not onely content to suffer, but also to loose all that euer he had, euen to the garments on his backe to redeeme vs; teaching vs answeerably that if it please God to call vs to any triall hereafter, we must be content to part with all for his sake, that we may winne him. Againe, in these souldiers we may behold a picture of this world: when they had nayled Christ to the crosse, they will not loose so much as his garments; but they come and deuide them and cast lotts for them: as for Christ himselfe, the Sauiour and redeemer of mankinde, they regard him not. And thus fareth the world; it is a hard thing to finde a man to accept of Christ, because he is Christ his redeemer: but, when gaines comes by Christ, then he is welcome. Esau that esteemed nothing of his fathers blessing, made great account of his brothers pottage. The Gaderenes made more account of their swine, then of Christ: for when they heard that they were drowned, they beseech him to depart out of their coasts. Nay so bad is this age, that such as will be taken to be the speciall members of Christ, doe not onely with the souldiers strippe Christ of his garments, but more then this, they bereaue him of his natures and offices. The Church of Rome by their transsubstantiation strippe him of his manhoode: and by making other priests after the same order with him, which doe properly forgiue sinnes, strippe him of his priesthoode: and of his kingly office, by ioyning with him a Vicar on earth, and head of the Catholicke Church, and that in his presence, whereas all debitishippes and commissions cease in the presence of the principall. And when they haue done all this, then they further loade him with a nomber of a beggarly ceremonies; and so doe nothing else but make a[^166] feighned Christ, in steade of the true and alone Messias.\n\nThe second euent was, that Christ was mocked of all sorts of men. First, they set vp the cause written why he was crucified, namely, *This is the King of the Iewes*: then the people that passed by reuiled him,[^167] wagging their heads at him, and said, *Thou that destroiest the temple and buildest it in three daies, saue thy selfe, &c.* Likewise the high priests mocking him, with the Scribes and Pharisies and the Elders, said, *He saued others, let him safe himselfe.* The same also did one of the theeues that was crucified with him, cast in his teeth. Behold here the wonderfull strange dealing of the Iewes: they see an innocent man thus pitifully and grieuously racked, and nayled on the crosse, and his bloode distilling downe from handes and feete; and yet are they without all pitie and compassion, and doe make but a mocke and a skoffe at him. And in this we may plainly see howe daungerous and fearefull their case is, who are wholly giuen vp to the hardnes of their owne hearts: and we are further admonished to take heede how we giue our selues to iesting or mocking of others. And if any thinke it to be a light sinne, let them consider what befell the Iewes for mocking Christ. The hand of God was vpon them within a while after, and so remaineth to this day. Little children wickedly brought vp, when they sawe Elisha the man of God comming, they mocked him, and said, *Come vp thou bald pate, come vp thou bald pate:*[^168] but Elisha looked backe on them, and cursed them in the name of the Lord, and two wilde beares came out of the forrest and tare in pieces two and fourtie of thē. Iulian once a Christian Emperour, but after an Apostata, did nothing els but mocke Christ and his Gospell, & made iests of sundrie places of Scripture: but beeing in fight against the Persians, was woūded with a dart no man knows how, and died scoffing and blaspheming, And such like are the iudgements of God, which befall mockers and skorners. Let vs therefore in the feare of God learne to eschew and auoide this sinne.\n\nFurthermore, if we shall indifferently consider all the mockes and skornings of the Iewes, we shal finde that they cannot truly conuince him of the least sinne; which serueth to cleare Christ, and to prooue that he was a most innocent man, in whose waies was no wickednes, and in whose mouth was found no guile: and therefore he was most fitte to stand in our roome, and suffer for vs which were most vile and sinnefull. And here by the way a question offereth it selfe to be skanned. Saint Matthew saith, *The theeues which were crucified with him,*[^169] *cast the same in his teeth* which the Scribes and Pharisies did: Saint Luke saith, that *one of the theeues mocked him.*[^170] Nowe it may be demaunded, how both these can be true? *Answer.* Some reconcile the places thus; that the Scripture speaking generally of any thing,[^171] by a figure doth attribute that to the whole, which is proper to some part onely: and so here doth ascribe that to both the theeues which agreeth but to one. Others answer it thus: that at the first both of the euill doers did mocke Christ, and of that time speaketh Matthew: but afterward one of them was miraculously conuerted, then the other alone mocked him, & of that time spake S. Luke. And this I rather take to be the truth. But what was the behauiour of Christ, when he is thus laden with reproch? In wonderfull patience he replies not, but puts vp all in silence. Where we may note, that when a man shall raile on vs wrongfully, we must not returne rebuke for rebuke, nor taunt for taunt: but we must either be silent, or else speake no more then shall serue for our iust defence. This was the practise of the Israelites, by the appointment of Hezekias, when Rabshakah reuiled the Iewes, and blasphemed the name of God; the people held their peace, and answered him not a word: for the kings commandement was, *answer him not.* So Hannah beeing troulbed in minde, praied vnto the Lord,[^172] and Hely marked her mouth, for shee spake in her heart, and her lippes did mooue onely, but her voice was not heard, therefore Hely thought shee had beene drunken, and saide, *How long wilt thou be drunken? put away thy drūkennesse from thee.*[^173] Such a speach would haue mooued many one to very hard words: but she said, *Nay, my lord, but I am a woman troubled in spirit, I haue drunke neither wine nor strong drinke: but haue powred out my soule before the Lord.* This is a hard lesson for men to learne; but we must endeauour our selues to practise it, if we will be followers of Christ, and ouercome euill with good.\n\nThe third thing that fell out in the time of Christs crucifying, was the pitifull complaint, in which he cried with a loud voice, *Eli, Eli, lamasabact hani,* that is, *My God, my God, why hast thou forsaken me*?[^174] In the opening of this complaint many points must be skanned. The first is, what was the cause that mooued Christ to complaine? *Answer.* It was not any impatience or discontentation of minde, or any dispaire, or any dissembling, as some would haue it: but it was an apprehension and a feeling of the whole wrath of God, which seazed vpon him both in bodie and soule. The second, what was the thing wherof he doth complain. *Answer.* That he is forsaken of God the father. And from this point ariseth an other question. Howe Christ beeing God can be forsaken of God? for the father, the Sonne, and the holy Ghost are all three but one and the same God. *Answer.* By God we must vnderstand God the Father the first person. According to the common rule, when God is compared with the Sonne or holy Ghost, then the father is ment by the this title God, as in this place: not that the father is more God then the Sonne, for in dignitie all the three persōs are equal: but they are distinguished in order only, & the father is first. And againe whereas Christ complaineth that he was forsaken, it must be vnderstood in regard of his humane nature, not of his Godhead. And Christs manhoode was forsaken, not that his Godhead and manhoode were seuered, for they were euer ioyned togither frō the first moment of the incarnation: but the Godhead of Christ, and so the Godhead of the father did not shew forth his power in the manhoode, but did as it were lie asleepe for a time, that the manhood might suffer: when a man sleepeth the soule is not seuered from the bodie, but lieth as it were dead, and exerciseth not it selfe: euen so the Godhead lay still, and did not manifest his power in the manhoode, and thus the manhood seemed to be forsaken. The third point is, the manner of this complaint; *My God, my God,* saith he: these words are words of faith, I say not of iustifying faith, wherof Christ stood not in need: but he had such a faith or hope, wherby he did put his cōfidēce in God. The last words, *why hast thou forsakē me*? seem at the first to be words of distrust. How then (will some say) can these words stand with the former: for faith & distrust are flat contraries? *Answ.* Christ did not vtter any speach of distrust, but only make his mone & cōplaint, by reason of the greatnes of his punishment: & yet still relied himselfe on the assistance of his father. Hence we learne, first that religion doth not stand in feeling, but in faith: which faith we must haue in Christ, though we haue no feeling at all: for God oftentimes doth withdraw his grace & fauour frō his children, that he may teach thē to beleeue in his mercie in Christ then, when they feele nothing lesse then his mercie. And faith & feeling can not alwaies stand togither; because faith is a subsisting of things which are not seene, and the ground of things hoped for: and we must liue by faith, and not by feeling. Though feeling of Gods mercie be a good thing, yet God doth not alwaies vouchsafe to giue it vnto his children: and therefore in the extremitie of afflictions and temptations, we must alwaies trust and relie on God by faith in Christ; as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God. Secondly, here we may see howe God dealeth with his children: for Christ in the sense and feeling of his humane nature was forsaken, yet had he sure trust and confidence in God, that caused him to say, *My God, my God.* God will oftentimes cast his deare children into huge gulfs of woe and miserie, where they shall see neither banke nor bottome, nor any way to get out: yet men in this case must not despaire, but remember still that that which befell Christ the head, doth also befall his members. Christ himselfe at his death did beare the wrath of God in such measure, as that in the sense and feeling of his humane nature he was forsaken: yet in all this he was the Sonne of God, and had the spirit of his father, crying, *My God, my God.* And therefore though we be wonderfully afflicted either in bodie or in mind, so as we haue no sense or feeling of Gods mercie at all, yet we must not despaire and thinke that we are cast-awaies, but still labour to trust and relie on God in Christ, & build vpon this that we are his children, though we feele nothing but his wrath vpon vs, against mercie cleauing to his mercie. This was Dauids practise: *In the day of trouble* (saith he) *I sought the Lord: my sore ranne and ceased not in the night: my soule refused comfort.*[^175] *I did thinke vpon God and was troubled: my soule was full of anguish:* and so continueth, saying, *Will the Lord absent himselfe for euer? and will he shew no more fauour? hath God forgotten to be mercifull*?[^176] but in the ende he recouereth himselfe out of this gulfe of temptation, saying, *Yet I remember the yeares of the right hand of the most high: I remember the works of the Lord, certenly I remember the wonders of old.* Wherefore this practise of Christ in his passion, must then be remembred of vs all, when God shall humble vs either in bodie or soule or both.\n\nThe fourth thing which fell out when Christ was on the crosse was this: after Christ knew that all things were performed, & that the Scriptures were fulfilled, he said, *I thirst*; and then there standing a vessell full of vineger,[^177] one ranne and filled a sponge therewith, and put it about an hyssope stalke, and put it to his mouth: which when he had receiued, he said, *It is finished.* The points here to be considered, are foure. The first, that Christ thirsteth. And we must know that this thirst was a part of his passion; and indeede it was no small paine, as we may see by this: when Sisera was ouercome by Israel,[^178] and had fled from his enemies to Iaels tent, he called for a little water to drinke, being more troubled with thirst, then with the feare of death at the hand of his enemies. And indeede thirst was as grieuous to men in the East countrey, as any torment else. And hereupon Sampson was more grieued with thirst, then with feare of many thousand Philistims.[^179]\n\nAgaine, whereas Christ complaines that he *thirsteth* ▪ it was not for his owne sake, but for our offences: and therefore answearably we must thirst after Christ and his benefits, *as the dry and thirstie land* where no water is, doth after raine:[^180] and as *the hart brayeth after the riuers of water,* so must we say with Dauid, *My soule panteth after thee, O Lord,* and the benefits of thy death.\n\nThe second, that a sponge full of vineger tied vpon an hyssope stalke, was reached to Christ vpon the crosse. Now it may be demaunded, how this could be, considering the stalke of the hyssope is not past a foote long. *Answer.* As the tree of mustard seede with the Iewes is farre greater and taller then with vs, in so much that the birds of heauen build their nests in it: so it may be that hyssope groweth much longer in those countries then with vs. Or, as I take it rather,[^181] the hyssope stalke was put vpon a reede, and by that meanes the sponge was put vp to the mouth of Christ.\n\nThe third point is, that Christ drinketh the vineger offered: but when? Not before all things were finished that were to be done on the crosse. And by this he shewes his exceeding care for our saluation. He laide aside all thinges that would turne to his owne ease, that he might fully worke our redemption, and fulfill the will of his father who sent him into the world for that ende. The like care must euery one of vs haue to walke dutifully, and as it were, to goe with thorough-stitch in our particular callings▪ that God may be glorified by vs. When Abrahams seruant came to Bethuel to get a wife for Isaac, meat was set before him, but he said, *I will not eate before I haue said my message*: so likewise we must first see Gods glorie procured in our affaires, and then in the second place,[^182] if commoditie or praise redound to vs, we must afterward take it.\n\nThe last point is, that when Christ had drunke the vineger he said, *It is finished.* Which words may haue a double sense: one, that such things as were figured by the sacrifices of the old testament are accomplished: the other, that now vpon the crosse he had finished his satisfaction to the iustice of his father for mans sinne. And this of the twaine I rather thinke to be his meaning. If it be said, that the buriall and resurrection and ascension of Christ, &c. which are very necessarie to mans redemption, were not yet begunne, the answer is, that the works of Christs priesthoode which follow his death serue not to make any satisfaction to Gods iustice for sinne, but onely to confirme or applie it, after it is made and accomplished on the crosse. And if this be so, that Christ in his owne person accomplished the worke of redemption, and made a full and perfect satisfaction for vs, as these words import, *It is finished,* then humane satisfactions to Gods iustice for sinne are altogether superfluous.\n\nThe fifth euent that fell out when Christ was vpon the crosse was, that he cryed with a loud voice, and said, *Father, into thy handes I lay downe my spirite,* that is, I commende my soule as being the most pretious thing which I haue in this worlde into thy custodie, who art a most faithfull keeper therof. These words are taken by Christ out of the Psalmes: for when Dauid was in daunger of his life by reason of Saul, and had no friend to trust, he makes choice of God to be his keeper, and said, *Into thy hands, O Lord, doe J commend my spirite.*[^183] Nowe our Sauiour Christ beeing in the like distresse, both by reason of the Iewes, who euery way sought his finall destruction and confusion, and especially because he felt the full wrath of God seazing vpon him, doth make choice of Davids words, and applie them to himselfe in his distresse. And by his example we are taught not onely to read the generall historie of the Bible, but also to obserue the things commaunded and forbidden, and to applie the same vnto our selues, and to our particular estates and dealings whatsoeuer: thus the Prophet Dauid saith, *In the rolle of the booke it is written of me, that I should doe thy will,*[^184] *O my God*! Howe can this be? for no part of Scripture penned before the daies of Dauid saith thus of him. True indeede: but as I take it, Dauids meaning is, that he read the booke of the Lawe, and found generall precepts and commaundements giuen to Kings and Princes, that they should keepe all the ordinances and commaundements of God, which he beeing a King applies particularly to his owne person, and thereupon saith, *In the volume of the booke it is written of me, &c.* And this dutie is well practised by the people of God at this day: for the Psalmes of Dauid were penned according to the estate of the Church in his time: and in these daies the Church of God doth sing the same with the same spirite that Dauid did, and doth applie them to their seuerall estates and conditions.\n\nNow in that Christ commends his soule into the hands of his father, he doth it to testifie that he died not by constraint, but willingly: and by his owne practise he doeth teach vs to doe the like, namely to giue vp our owne soules into the hands of God. And because this dutie is of some difficultie, we must obserue three motiues or preparatiues which may induce vs to the better doing of it. The first is, to consider that God the Father of Christ, is the creator of our soules, and therefore he is called *the father of spirits.* And if he be a creator of them, then is he also a faithfull preseruer of them. For sure it is, that God will preserue his own workmanship. Who is or cā be so careful for the ornament and preseruation of any worke, as the crafts-master? and shall not God be more carefull then man? wherefore Saint Peter exhorteth vs to commit our soules vnto God, as vnto a faithfull creator. The second motiue is this, we must looke to be resolued in our consciences, that God the Father of Christ is our Father: euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes, and that the corruption of his soule be washed away in the blood of Christ, that he may say, I am iustified, sanctified, and adopted by Christ. And when any man can say thus, he shall be most desirous and willing to commit his soule into the hands of God. This was the reason which mooued Christ to lay downe his soule into the handes of God, because he is *his Father.* The third motiue or preparatiue is, a continuall experience and obseruation of Gods loue and fauour towardes vs, in keeping and preseruing him; as appeares by Dauids example, *Into thy handes* (saith he) *I commit my soule:*[^185] *for thou hast redeemed me, O thou God of truth.*\n\nThe time when wee are specially to commende our soules into the hande of God, is first of all the time of any affliction or daunger. This was the time when Dauid commended his soule into the handes of God in the Psalme before named. Wee knowe that in any common daunger or perill, as the sacking of a citie, or burning of an house, if a man haue any pretious iewell therein, he will first fetch that out, and make choice of a faithfull friend, to whose custodie he will commit the same: euen so, in common perils and daungers, we must alwaies remember to commit our soules as a most pretious iewell into the hands of God, who is a faithfull creator. An other more speciall and necessarie time of practising this dutie, is the houre of death, as here Christ doth, and Steuen, who when the Iewes stoned him to death, called on God, and saide, *Lord Iesus receiue my spirit.* And as this dutie is very requisite and necessarie at all times, so most especially in the houre of death; because the daunger is great by reason that Sathan will then chiefly assault vs, and the guilt of sinne will especially then wounde the conscience. Lastly, at all times we must commit our soules into Gods hands: for though we be not alwaies in affliction, yet we are alwaies in great daunger: and when a man lieth downe to rest, he knoweth not whether he shall rise againe or no; and when he riseth, he knoweth not whether he shall lie downe againe. Yea, at this very houre we know not what will befall the next.\n\nAnd great are the comforts which arise by the practise of this dutie. When Dauid was in great daunger of his life, and his owne people would haue stoned him, because their hearts were vexed for their sonnes and daughters which the Amalekites had taken; it is said *he comforted himselfe in the Lord his God.*[^186] And the practise of Paul in this case is most excellent: *For the which cause* (saith he) *J suffer those things,*[^187] *but I am not ashamed: for I know whome I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him against that day.* This worthie seruant of God had committed his life and soule into Gods hand: and therefore he saith, *In all my sufferings I am not ashamed*: where we may see, that if a man haue grace in his life-time to commit his soule into Gods hand, it will make him bold euen at the point of death. And this must be a motiue to cause euery man euery day and houre to lay downe his soule into the hands of God, although by the course of nature he may liue twentie yeares longer. But howsoeuer this dutie be both necessarie and comfortable, yet few there be that practise the same. Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition; and if they haue cattell, sheepe, or oxen, they prouide keepers to tend them: but in the meane season for their owne soules they haue no care, they may sinke or swimme or doe what they will. This sheweth the wonderfull blindnes or rather madnesse of men in the world, that haue more care for their cattell, then for their owne soules: but as Christ hath taught vs by his example, so let euery one of vs in the feare of God learne to commit our soules into the hande of God.\n\nAgaine, in that Christ laies downe his owne soule, and withall the soules of all the faithfull into the handes of the father, we further learne three things. The first, that the soule of man doth not vanish away as the soules of beastes and other creatures: there is great difference betweene them: for when the beast dieth, his soule dieth also: but the soule of man is immortall. The consideration wherof must mooue euery man aboue al things in this world to be carefull for his soule: if it were to vanish away at the day of death, as the soule of beastes doe, the neglect thereof were no great matter: but seeing it must liue for ever, either in eternall ioy, or els in endlesse paines and torments, it standes vs upon, euery man for himselfe, so to provide for his soule in this life, that at the day of death when it shall depart from his bodie, it may live in eternall ioy and happinesse. The second, that there is an especiall and particular prouidence of God, because the particular soule of Christ is committed into the hands of his father, and so answerably the soules of euery one of the faithfull are. The thirde, that euerie one which beleeues him selfe to be a member of Christ, must be willing to die when God shall call him thereunto. For when wee die in Christ, the bodie is but laide asleepe, and the soule is receiued into the handes of a most loving God and mercifull Father, as the soule of Christ was. Lastly, whereas Christ surrendring his soule into his fathers hands, calles it a spirite, we note, that the soule of man is a spirit, that is, a spirituall, invisible, simple essence without cōposition created, as the angels of God are. The question whether the soule of a child come from the soule of the parents as the body doth come from their bodies, may easily bee resolued. For the soule of man beeing a spirite, can not beget another spirit, as the Angels being spirituall doe not beget Angels: for one spirit begetteth not another. Nay which is more▪ one simple element begetteth not another, as the water begetteth not water, nor aire begetteth aire: and therefore much lesse can one soule beget an other. Againe, if the soule of the child come from the soule of the parentes, then there is a propagation of the whole soul of the parent or of some part thereof. If it be said, that the whole soule of the parents be propagated, then the parents should want their owne soules and could not liue. If it be said that a part of the parents soule is propagated: I answer, that the soule being a spirit or a simple substance can not be parted: and therfore it is the safest to conclude, that the bodie indeed is of the bodie of the parents, & that the soule of man while the bodie is in making, is created of nothing:[^188] and for this verie cause God is called the *Father of spirites.*\n\nThus much of the crucifying of Christ: Now followeth his death. For hauing laid downe his soule into the handes of his Father,[^189] the holy Ghost saith, *he gave vp the ghost*: to giue us to understand, that his death was no fantasticall but a reall death, in that his bodie and soule were severed as truly as when any of vs die. In treating of Christes death we must consider many pointes. The first, that it was needfull that hee should die, and that for two causes. First, to satisfie Gods iustice: for sinne is so odious a thing in Gods sight, that he will punish it with an extreame punishment: therefore Christ standing in our roome must not only suffer the miseries of this life, but also die on the crosse, that the verie extremitie of punishment which wee shoulde haue borne, might be laide on him: and so we in Christ, might fully satisfie Gods iustice: for *the wages of sinne is death.* Secondly Christ died that he might fulfill the truth of Gods worde which had saide, that man for eating the forbidden fruit *should die the death.* The properties of Christs death are two:[^190] The first, that it was a voluntarie and willing death: The second, that it was a cursed death. For the first, whereas I say Christes death was voluntarie, I meane that Christ died willingly, and of his owne free accord gaue up him selfe to suffer upon the crosse. Howsoeuer the Iewes did arraigne, and condemne, and crucifie him, yet if he had not willed his owne death, and of his free accord giuen him selfe to die▪ not the Iewes nor all the whole world coulde euer haue taken away his life from him. Hee dyed not by constraint or compulsion, but most willingly: and therfore he saith, *No man taketh my life from me, but I* (saith hee) *lay it downe of my selfe: I have power to lay it downe▪ and have power to take it againe.*[^191] And our Saviour Christ gaue evident tokens hereof in his death, for *then Iesus cryed with a loude voice, and gave vp the ghost.* Ordinarily men that die on the crosse, languish away by little and little, and before they come to yeelde up their lives they loose their speech, and onely ratle or make a noise in the throate:[^192] but Christ at that verie instant when he was to giue up the ghost, cryed with a loud voice: which sheweth plainely, that he in his death was more then a conquerour ouer death. And therefore to give all men a token of his power, and to shew that he died voluntarily, it pleased him to crie with a loud voice. And this made the Centurion to say that he was the sonne of God. Againe, Christ dyed not as other men doe;[^193] because they first give up the ghost, and then lay their heads aside: but he in token that his death was voluntarie, first layes his head aside after the manner of a dead man,[^194] and then afterward gives up the ghost. Lastly, Christ died sooner then men are wont to doe upon the crosse, and this was the cause that made Pilate wonder thar he was so soone dead.[^195] Now this came to passe not because he was loth to suffer the extremitie of death: but hecause he woulde make it manifest to all men that hee had power to die or not to die. And indeed this is our comfort that Christ died not for vs by constraint, but willingly of his owne accorde.\n\nAnd as Christs death was voluntarie, so was it also an accursed death, and therefore it is called the *death of the crosse.* And it contained the first and the second death:[^196] the first is the separation of the body from the soule: the second is the separation of bodie & soule from God: And both were in Christ: for beside the bodily death, he did in soule apprehend the wrath of God due to man for sinne: & that made him cry, *My God, my God, why hast thou forsaken me*?\n\nAnd here we must not omit a necessarie point, namely, how farre forth Christ suffered death. *Answ.* Some thinke that he suffered onely a bodily death and such paines as follow the dissolution of nature: but they no doubt come to short, for why should Christ haue feared death so greatly if it had bene nothing but the dissolution of nature. Some againe thinke that he *died,* not onely the first, but also the second death: but it may be that is to goe to farre: for if to die the first death be to suffer a totall separation of bodie and soule, then also to die the second death is wholly and euerie way to be seuered from all fauour of God, and at the least for a time to be oppressed of the same death as the dāned are. Now this neuer befell Christ, no not in the middest of his sufferings, considering that euen then he was able to call God his God. Therefore the safest is to follow the meane; namely that Christ died the first death▪ in that his bodie and soule were really and wholly seuered, yet without suffering any corruption in his bodie, which is the effect and fruite of the same: and that withall he further suffered the extreame horrours and pangs of the second death, not dying the same death nor being forsaken of god, more then in his owne apprehension or feeling. For in the verie middest of his sufferings the father was well pleased with him. And this which I say doeth not any whit lessen the sufficiencie of the merite of Christ: for whereas hee suffered truly the verie wrath of God, and the verie torments of the damned in his soule, it is as much as if all the men in the world had died the second death, and had bin wholly cut off from God for euer and euer. And no doubt Christ died the first death, only suffering the pangs of the second, that the first death might be an entrance not to the second death which is eternall damnation, but a passage to life eternall.\n\nThe benefites and comfortes which arise by the death of Christ are specially foure. The first is the change of our naturall death, I say not, the taking of it away, for we must all die; but whereas by nature death is a curse of God upon man for eating the forbidden fruite, by the death of Christ it is changed from a curse into a blessing: and is made as it were a middle way and entrance to conveigh men out of this worlde into the kingdome of glorie in heauen: and therefore it is saide,[^197] Christ by his death *hath delivered them from the feare of death, which all the daies of their lives were subiect to bondage.* A man that is to encounter with a Scorpion▪ if he knowe that it hath a sting, he may be dismayed: but being assured that the sting is taken away, he need not feare to encounter therewith. Now death in his owne nature considered, is this scorpion armed with a sting: but Christ our Saviour by his death hath pulled out the sting of our death, and on the crosse triumphantly saith, *O death where is thy sting? O grave where is thy victory?*[^198] & therefore euen thē whē we feele the pāgs of death approch, we should not feare but conceiue hope, considering that our death is altered and changed by the vertue of the death of Christ. Secondly, the death of Christ hath quite taken away the secōd death frō those that are in Christ: as Paul saith, *There is no condēnation to them which are in Christ Iesus,*[^199] *which walke not after the flesh, but after the spirit.* Thirdly the death of Christ is a meanes to ratifie his last will and testament: *For this cause was Christ the Mediatour of the new testament, that through death (which was for the redemption of the transgressions which were in the former trstament) they which were called might receive the promise of the eternall inheritance.*[^200] *For where a testament is, there must be the death of him that made the Testament: for the Testament is confirmed when men are dead: for it is yet of no force, as long as he is alive that made it.* And therefore the death of Christ doeth make his last will and testament which is his couenant of grace, authenticall unto us. Fourthly, the death of Christ doth serue to abolish the originall corruption of our sinnefull hearts. As a strong corasive laide to a sore eates out all the rotten and deade flesh, euen so Christs death being applyed to the heart of a penitent sinner by faith, weakens and consumes the sinne that cleaues so fast unto our natures and dwelles within us. Some will say, how can Christes death which now is not, because it is long ago past and ended, kill sinne in vs now? *Answer,* Indeed if wee regard the acte of Christs death, it is past, but the vertue and power thereof endureth for euer. And the power of Christes death is nothing els but the power of his godhead, which inabled him in his death to ouercome hell, the graue, death, and condemnation, and to disburden him selfe of our sinnes. Now when wee haue grace to denie our selves, and to put our trust in Christ, and by faith are ioyned to him, then as Christ himselfe by the power of his godhead ouercame death, hell, and damnation in himselfe: so shall wee by the same power of his godhead kill & crucifie sin & corruption in our selues. Therfore seeing we reape such benefite by the death of Christ, if wee will shewe our selues to be Christians, let us reioyce in the death of Christ: and if the question be, what is the chiefest thing wherein we reioyce in this world? we may answere, the very crosse of Christ, and the least droppe of his blood.\n\nThe duties to be learned by the death of Christ are two: the first concernes all ignorant and impenitent sinners. Such men whatsoeuer they be, by the death of Christ upon the crosse, must be mooued to turne from their sinnes: and if the consideration hereof will not mooue them, nothing in the world will. By nature euery man is a vassall of sinne, and a bondslaue of Sathan: the deuill raignes and rules in all men by nature, and wee our selues can doe nothing but serue and obey him. Nay (which is more) we lie under the fearefull curse of God for the least sinne. Well now, see the love of the sonne of God, that gaue himselfe willingly to death upon the crosse for thee, that he might free thee from this most fearefull bondage. Wherefore let all those that liue in sinne and ignorance reason thus with thēselues: Hath Christ the Sonne of God done this for us, and shall we yet live still in our sinnes? hath he set open as it were the very gates of hell, and shall we yet lie weitring in out damnable waies and in the shadowe of death? In the feare of God let the death of Christ be a means to turne us to Christ: if it can not moue us, let us be resolued that our case is dangerous. To go yet further in this point, euery one of us is by nature a sicke man, wounded at the very heart by sathan: though we feele it not, yet we are deadly sicke: & beholde, Christ is the good Phisition of the soule, & none in heauen or earth, neither Saint, angell, nor man can heale this our spirituall wound, but he alone: who, though he were equall with the father, yet he came downe from his bosome and became mā, & lived here many yeres in miserie & contēpt: and when no hearb nor plaister could cure this our deadly wound or desperate sicknes, he was content to make a plaister with his owne blood: the paine hee tooke in making it caused him to sweat water & blood: nay the making of it for us cost him his life, in that he was content by his own death to free us from death: which if it be true, as it is most true, thē wofull & wretched is our case if we will still liue in sinne, & will not use meanes to lay this plaister unto our hearts. And after the plaister is applyed to the soule, we should doe as a man that hath bene grievously sicke, who whē he is on the mending hand gets strength by litle & little. And so should we become new creatures going on frō grace to grace, and shew the same by liuing godlily, righteously, and soberly, that the worlde may see that wee are cured of our spirituall disease. O happy, yea thrise happy are they that haue grace from God to do this. The second duty concernes thē which are repentant sinners. Hath Christ giuen himselfe for thee, & is thy conscience setled in this? then thou must answerably beare this minde, that if thy life would serue for the glorie of God & the good of his Church, thou wouldst then giue it most willingly if thou be called thereto. Secondly, if Christ for thy good hath giuen his life, then thou must in like manner be content to die for thy brethren in Christ if need be: *He* (saith S. Iohn) *laid down his life for us,*[^201] *therfore we ought to lay down our liues for our brethren.* Thirdly, if Christ was cōtē t to shed his own hearts blood not for himself, but for the sins of euery one of us, thē we must be thus affected, that rather then by sinning we would willingly offend god, we should be content to haue our own blood shed: yea if these two things were put to our choise, either to doe that which might displease God, or els to suffer death, we must rather die then do the same. Of this mind haue bene all the martyrs of God, who rather then they would yeild to Idolatrie, were content to suffer most bitter torments & cruell death. Yea, euery good christian is so affected, that hee had rather choose to die then to liue, not moued by impatience in respect of the miseries of this life: but because he would cease to offend so louing a father. To sin is meat & drinke to the world, but to a touched & repētāt hart ther is no tormēt so grievous as this is, to sinne against God, if once hee be perswaded that Christ died for him.\n\nThus much for Christs death: now follow those things which befell Christ when hee was newly dead; and they are two especially. The first, that his legges were not broken as the legges of the two thieves were. Of the first, S. Iohn rendreth a reason, namely that the scripture might be fulfilled,[^202] which saith, *not a bone of him shall be broken*: which wordes were spoken by Moses of the paschall lambe, and are here applyed to Christ,[^203] as being typically figured therby. And hence we obserue these two things. First, that Christ crucified is the true paschall lambe as S. Paul saieth, *Christ our passeover is sacrificed*:[^204] and S. Iohn saith, *Behold the lamb of God,* distinguishing him thereby from the typicall lambe. In this that Christ crucified is the true paschall lamb, the childe of God hath wonderfull matter of comfort. The Israelites did eate the passeouer in Egypt,[^205] and sprinkled the blood of the lambe on the postes of their dores, that when the Angell of God came to destroy the first borne both of man and beast, and saw the blood upon their houses might passe ouer them, that the plague should not be upon them to destruction. So likewise if thou doest feede on the lambe of God, and by a liuely faith sprinkle the dore of thine heart with his blood, the iudgements of god in this life, and the terrible curse of death, with the fearefull sentence of condemnation at the day of iudgement, & all punishments due unto thy sinnes shall passe ouer thee, and not so much as touch thee. And whereas the legges of our Sauiour Christ were not broken by the souldiers, who sought by all meanes possible to worke against him all the mischiefe they could: wee may note, that the enemies of Christ and his Church, let them intende to shewe neuer so much malice against him, they can not goe beyonde that libertie which God giueth them: then Gods will is they can doe no more for their liues. The Medes and Persians are called the *Lords sanctified ones*:[^206] Cyrus is called *the man of Gods counsell,* because whatsoeuer they intended against the people of God, yet in all their proceedings they did nothing, but that which God had determined before to be done. And whē Senacherib came against the Iewes as a wild beast out of his denne, the Lord telleth Hezekiah cōcerning Ashur that he will put *his hooke in his nostrills,*[^207] *& his bridle in his lippes, and bring him back againe the same way he came,* that is, he will so rule him that he shall not do the lest hurt unto the Iewes, more thē god will. This is a matter of great cōfort to Gods Church oppressed with manifold enimies, Papists, Iewes, Turkes, & all infidels, maliciously bent against it for Christs sake. Now they may intend & practise mischiefe, but more then Gods will and counsell is they cā not doe: for he hath his ring in their nostrills, and his bridle in their lips to rule them as he listeth.\n\nThe second thing which fell out immediatly upon the death of Christ is, that the soldiers pearced his side with a speare, & thence issued water & blood. The use which ariseth of this point is twofolde: First, it serves to prooue that Christ died truly, & not in shew, or a fained death: for there is about the heart a filme or skin like unto a purse wherein is contained cleare water to coole the heate of the heart,[^208] and therefore when water & blood issued out after the pearcing of the side, it is very likely that that very skin was pearced: for els in reason we can not coniecture whence this water should come. S. Iohn an eye-witnesse of this thing, being about to proue that Iesus the sonne of Mary was the true Messias, bringeth in sixe witnesses: three in heauē, *the Father, the Worde, and the Holy Ghost*: and three in earth, *the Water, the Spirite, and the bloode*:[^209] where no doubt hee alludeth to the water and blood that issued out of the side of Christ▪ by spirit wee may vnderstand the efficacie and operation of Gods spirite making men to bring foorth the fruits of the same, as loue, peace, ioy, &c. And the second witnes namely water, hath relation to the water that came forth of Christs side, which signifieth the inward washing away of sinne, & the purging of the heart by Christs blood: which also is and was signified by the outwarde washing of the bodie with water in baptisme. The thirde witnesse hee calles blood, alluding to the blood that issued out of Christs side: whereby is signified the expiation or satisfaction made to Gods iustice for mans sinne. The same use had the ceremoniall sprinkling with blood in the old testament, typically signifying the sprinkling of Christs blood. Now these three witnesses are not to be sought for in heauen, but euerie Christian man must search for them in his owne heart and conscience, & there shall hee finde them in some measure. And this water and blood flowing out of the side of Christ being now deade, signifieth that he is our iustification and sanctification euen after his death: & that out of his death springs our life: and therefore as Eve was made of a ribbe taken out of the side of the first Adam: so springs the Church of the blood that flowes out of the side of the second Adam.\n\nHauing thus intreated of Christs execution, let us nowe come to the last point, namely, the excellencie of Christes passion, consisting in these two points. I. a sacrifice. II. a triumph. For the first, whē Christ died he offered a propitiatorie & reall sacrifice to his father: & herein his death & passiō differeth frō the sufferings & deaths of all men whatsoeuer. In this sacrifice, we must consider 4. things. I. who was the priest. II. what was the sacrifice. III. what was the altar. IV. the time wherein this sacrifice was offered. The priest was Christ himselfe, as the author of the Epistle to the Hebrues prooues at large from the third chap. to the 9. and of him we are to consider these 4. points. The first, what is the office of Christs priesthood. *Answer.* The office of Christs priesthood stands in 3. things. I. to teach doctrine, & therefore he is called the *high priest of our profession,* that is, of the Gospell which we professe,[^210] because he is the authour and doctour of the same. II. to offer up himselfe unto his father in the behalfe of man, for the appeasing of his wrath for sinne. III. to make request or intercession to God the father, that he would accept the sacrifice which hee offered on the crosse for us. The secōd is according to which nature he was a priest: whether in his manhood, or in his godhead, or both togither? *Ans.* The office of his priesthood is performed by him according to both his natures: & therfore he is a priest not as the papists would haue him, according to his manhood only, but as he is both God & man: for as he is a mediatour, so is he a priest: but Christ is a mediatour according to both natures: ech nature doing that which is peculiar to it, & conferring somthing to the worke of redemptiō: & therfore he is a priest as he is both God & mā. The third point, after what order is he a priest? *Ans.* The scripture mētioneth 2. orders of priests: the order of Levi, & the order of Melchisedeck. Christ was not a priest after the order of Aarō: & yet notwithstāding in that priesthood were many notable rites wherby the priesthood of our Sauiour Christ was resembled, & we may note 5. especially. First in the anointing of the high priests, as of Aaron & his sonnes after him, oile was powred on his head,[^211] & it ran down to the verie edge of his garments, wherby was signified that Christ the true high priest was annointed *with the oile of gladnesse above his fellowes,*[^212] that his manhood was filled with the giftes and graces of God, both in measure, nūber, & degree aboue all mē & angels. Secondly the sumptuous & gorgious apparell which the high priest put on when hee came into the sanctuary,[^213] was a signe of the rich & glorious robe of Christs righteousnes, which is the puritie & integrity of his humane nature & of his life. Thirdly, the speciall parts of the high priests attire were, first the Ephod, the 2. shoulders whereof had 2 onyx stones,[^214] wheron were engrauē the names of the 12. tribes of Israel: 6. names on the one stone, & 6. on the other, as stones of remēbrance of the childrē of Israel to god ward: secondly, the brestplate of iudgement like the work of the Ephod, wherin were set 12. stones according to the names of the childrē of Israel, grauē as signets euery one after his name. Now by these 2. ornamēts were figured two things in Christ: by the first, that he carries all the elect on his shoulders, & supports thē by his spirit so long as they are in this world, against the world, the flesh, & the deuill. By the secōd, that Christ our high priest being now in his sanctuary in heauen, hath in memory al the elect, & their very names are writtē as it were in tables of gold before his face, & he hath an especiall loue & care ouer them. Vpon this ground the church in the Canticles praies on this maner,[^215] *Set me as a seale on thy heart, & as a signet vpon thy arme.* And indeed this a matter of cōfort to us all, that Christ hath our seueral names writtē in pretious stones before his face, though he be now in heauē & we on earth: & the particular estate of euery one of us is both knowē & regarded of him. Again, God gaue to Moses the *Vrim* & *Thummim,* which was put on the brestplate of the high priest, when he was to aske coūsell frō God of things unknowē, before the mercy seate, whence God gaue answer. What the Vrim & Thummim was it is not known: & it is like it was not made by any arte of mā, but giuē by God; & how it was used we can not tell: but yet the signification of the wordes affordeth matter of meditatiō. *Vrim* signifies *lights,* & *Thummim* signifies *perfections.* And by this a further matter was prefigured in Christ, who hath the perfite Vrim & Thummim in his brest: first, because in him are hidde all the treasures of wisdome and knowledge:[^216] secōdly, because he reveiles to his Church out of his word such things as none cā know but the childrē of God: as Dauid saith, *The secret of the Lord is reveiled to thē that feare him.*[^217] And for this cause the spirit of Christ is called *the spirit of wisdom & revelatiō*; & *the spirit of God, whereby we know the things that are giuē unto us of God*: as namely, our electiō, vocation, iustificatiō, & sanctificatiō in this life, & our eternall glorificatiō after this life: yea to euery member of Christ within his Church he giues a speciall spirit of revelatiō, wherby he may knowe that God the father is his father; the son the redeemer, his redeemer; & the H. ghost his sanctifier & cōforter. Lastly the high priest had a plate on his forehead, & therin was in grauē the *holines of Iehovah*: this signified the holines of Christ:[^218] for as he is God, he is holines it self: & as he is mā, he is most holy, being sanctified by the H. ghost for this end, that he might couer our sins & unrighteousnes, with his righteousnes & holy obedience.\n\nThe secōd order of priesthood is the order of Melchisedec: of which Christ was, as Dauid saith, *Thou art a priest for euer after the order of Melchisedeck*:[^219] & that in 2. speciall respects. I. Melchisedeck was both a priest & a king: so was Christ. II. Melchisedeck had neither father nor mother, because his historie is set downe with mention of neither. So likewise Christ as hee is God, had no mother, and as hee is man, he had no father. The Papists auouch Christ to be a Priest of this order in a new respect, in that as Melchisedeck offered bread and wine, when Abraham came from the slaughter of the Kings:[^220] so (say they) Christ in the last supper did offer his owne bodie and bloode vnder the formes of bread and wine. But this is a friuolous deuise of theirs: for if we read Hebr. 7. where this point is handled, there is no comparison at all made of their two sacrifices; but the resemblances before named are onely set downe. Againe, it is not said in Genesis that Melchisedeck offered sacrifice; but that he brought forth bread and wine,[^221] and made a feast to Abraham & his companie. And if Christ should be of the order of Melchisedeck, in regard of the offering of bread & wine, yet would this make much against the papists. For Melchisedeck brought forth true bread & true wine; but in the sacrifice of the masse there is no true breade nor true wine: but (as they say) the reall bodie and blood of Christ vnder the forme of bread and wine.\n\nThe 4. point is, whether there be any more reall priests of the new Testament beside Christ or no? *Ans.* In the old testament there were many priests one following an other in continuall succession, but of the new testament there is one onely reall priest, Christ Iesus God & man, & no more: as the author of the Hebr. saith, *because he endureth for euer,*[^222] *he hath an euerlasting priesthoode:* & the word trāslated (*euerlasting*) signifieth such a priesthood, which cannot passe frō him to any other, as the priesthood of Aaron did. And therfore the priesthood of Christ is so tied to his owne person, that none can haue the same but he; neither man nor angel, nor any other creature, no not the father nor the H. Ghost. But the factours of the Church of Rome will say, that Christ may haue men to be his deputies in his stead to offer sacrifice. *Answ.* We must consider Christ 2. waies: I. as he is God: II. as he is mediatour. As he is God with the father & with the holy Ghost, he hath kings & magistrates to be his deputies on earth: and therefore they are called *Elohim,* that is,[^223] *gods.* But as he is Mediatour, and so consequently a priest and a King, hee hath neither deputie nor vicegerent; neither king to rule in his stead over his Church, nor priests to offer sacrifice for him: nay hee hath no prophet to be his deputie, as he is the doctour of the Church. And therefore he saith to his disciples:[^224] be not called doctours, *for one is your doctour.* Indeede he hath his ministers to teach men his will: but a deputie to offer sacrifice in his steade he hath not. And therfore we may with good conscience abhorre the massing priesthood of the Church of Rome, as a thing fetched from the bottome of Hell: & their massing priests as instruments of Sathan; holding this for a verie truth, that we haue but one only priest euē Christ himselfe god & man. Indeed all Christians are Priests to offer up spirituall sacrifice: but it is the propertie of Christ alone to offer an outward & reall sacrifice unto God now in the new testamēt.\n\nThus much of the first point who is the priest. The second followeth: what is the sacrifice. *Answer,* The sacrifice is Christ, as he is man, or the manhood of Christ crucified. As the priest is both God and man: so the sacrifice is man, not[^225] God. So it is said, we are *sanctified by the offering of the bodie of Iesus Christ.*[^226] Touching this sacrifice, sundrie questions are to be skanned. The first, what kind of sacrifice it was? *Answer,* In the olde Testament there were two kinde of sacrifices: one, propitiatorie which serued to satisfie for sinne: the other, eucharisticall for praise and thankesgiuing. Now the sacrifice of Christ was a sacrifice propitiatorie specially prefigured by the typicall sacrifice, called the whole burnt offering;[^227] the use whereof was from the beginning; for as it was all consumed to ashes upon the altar, and turned into smoke, so the fire of Gods wrath did seaze upon Christ on the crosse, and did consume him as it were to nothing to make us something. Secondly, whē Noe offered an whole burnt offering after the flood, it is saide, God *smelled a savour of rest:*[^228] not because hee was delighted with the smell of the sacrifice, but because he approued his faith in Christ. And hereby was figured, that Christ upō the crosse was an offering, & a *sacrifice of a sweet smelling savour vnto God:*[^229] because God was well pleased therewith. Nowe whereas Christ was content wholly to offer up himselfe to appease the wrath of his father for us: it must teach us to giue our bodies and soules, as holy, liuing, & acceptable sacrifices, wholly dedicating them to the seruice of God.\n\nThe second question is, how oft Christ offered himselfe? *Ans.* Once only & no more. This must be held as a principle of divinitie: *With once offering hath he consecrated for ever, them that are sanctified:* & againe,[^230] *Christ was once offered to take away the sinnes of many.* And it serueth to ouerthrow the abominable sacrifice of the masse, in which the true bodie & blood of Christ is offered under the formes of bread and wine, really & substātially (as they say) for the remissiō of the sinnes of the quicke & the deade, & that continually: but if this vnbloody sacrifice of Christ be good, then it is either the continuing of that which was begun on the crosse by Christ himselfe, or the iteratiō of it by the masse priest. Now let papists choose whether of these 2. they will: if they say it is the continuing of the sacrifice of Christ, then they speake outragious blasphemy: for it is in effect to say, that Christes sacrifice was not perfect, but only begun on the crosse, and must be accomplished by the masse priest to the end of the worlde. If they affirme the second, that it is an iteration of Christs sacrifice, thē also they speake blasphemie: for hereby they make it also an imperfite sacrifice, because it is repeated & iterated: for upō this ground doth the authour to the Hebrues prooue, that the sacrifices of the old testament were imperfit, because they were daily offered. And wheras they say, that there be 2. kinds of sacrifices, one bloody once only offred upō the crosse: the other unbloody, which is daily offred. I answer, that this distinctiō hath no ground out of Gods word: neither was it known to the H. ghost who saith, that without *blood there is no remission of sinnss.*\n\nThe 3. questiō is, what is the fruit of this sacrifice. *Answ.*[^231] The whole effect therof is contained in these 4. things. I. the oblation of Christ purgeth the beleeuer frō all his sinnes whether they be originall or actuall: so it is said, *If we walk in the light, we haue fellowship one with another:*[^232] *& the blood of Iesus Christ his sonne purgeth vs from all sinne*: whether they be of omission in regard of our duties: or of cōmission in doing euil. II. the oblatiō serueth for the iustifying of a sinner before God,[^233] as Paul saith, *We are iustified by his blood, & are reconciled to god by his death.* This being here remēbred, that in the passiō of Christ we include his legall obediēce, wherby he fulfilled the law for us. III. the oblatiō of Christ serves to purge mens cōsciences frō dead works; *How much more then shall the blood of Christ,*[^234] *which through the eternall spirite offred himselfe without spot to God, purge your consciences from dead works to serue the living God.* IV. the oblation of Christ procures us liberty to enter to heauen, *By the blood of Christ Iesus we may be bold to enter into the holy place,*[^235] *by the new and living way which he hath prepared for vs through the vail, that is, his flesh.* By our sinnes there is a partition wall made betwene God & vs: but Christ by offring himselfe upon the crosse, hath beaten down this wall, opened heauen, and as it were, trained the way with his own blood, wherby we may enter into the kingdome of God, and without the which we can not enter in at all.\n\nThe last questiō is, how this sacrifice may be applied to vs. *Ans.* The meanes of applying the sacrifice be two. I. the hand of God which offreth. II. the hād of the beleeuer that receiveth the sacrifice offred. The hand of God wherby he offereth unto us his benefit, is the preaching of the word, & the administratiō of the sacraments, baptisme, & the Lords supper: & whersoeuer these his holy ordinances are rightly administred & put in practise, there the Lord puts forth his hand unto us, & offereth most freely the vertue & benefit of the death of Christ. And then in the next place cōmeth the hand of the beleeuer which is faith in the heart, which, when God offereth, doth apprehend and receiue the thing offered, and make it ours.\n\nThe third thing to be spokē of is the altar wheron Christ offred himselfe. The altar was not the crosse, but rather the godhead of Christ. He was both the priest, the sacrifice, and the altar: the sacrifice, as he is man; the priest, as he is both God & mā; the altar, as he is God. The propertie of an altar is to sanctifie the sacrifice, as Christ saith, *Ye fooles & blinde, whether is greater the offering,*[^236] *or the altar that senctifieth the offering*? Now Christ as he is God, sanctifieth himself as he was man: & *therfore* (saieth he) *for their sakes sanctifie I my selfe,* by doing 2. things:[^237] I. by setting a part the manhood to be a saerifice unto his father for our sins. II. by giuing to this sacrifice merit or efficacie to deserue at Gods hāds remissiō of our sins: the māhood of Christ without the godhead hath no vertue nor efficacie in it self to be a meritorious sacrifice: & therfore the dignity & excellencie which it hath is deriued thence. As for the chalkie & stony altars of the Church of Rome, they are nothing els but the toyes of mans brain. Christ himselfe is the only reall altar of the new testament. And instead of altars which were under the lawe, wee haue now the Lords table wheron we celebrate the sacraments of his body and blood, to shew forth his death till he come.\n\nThe 4. point is concerning the time of Christs oblation, which he himselfe calleth the acceptable yere of the Lord:[^238] alluding unto another yere under the lawe called the yeere Iubile, which was every 50. yere amōg the Iewes, in which at the sound of a trumpet all that had set or sold their possessions receiued them againe: all that were bondmen were then set at libertie. This Iubile was but a figure of that perfect deliverāce which was to be attained by Christs passiō, which was no temporarie deliverance for euery 50. yere, but an eternal freedome from the bondage of sinne, hell, death, & condemnation. And the preaching of the worde is the trumpet sounded which proclaimeth unto us freedome frō the kingdome of darkenesse, & invites us to come & dwell in perfect peace with Christ himselfe. Well, if the yeere of perpetuall Iubile be now come, in what a wrerched estate are all our loose & blind people that esteem nothing of that libertie which is offered to them, but choose rather to liue in their sinnes, and so in bondage under Satan & condemnation, then to be at freedome in Christ.\n\nNow follow the uses which are to be made of the sacrifice of Christ. The prophet Aggai saith,[^239] that the second temple built by Zorubbabell was nothing in beautie unto the first which was built by Salomon: and the reason is plaine, for it wanted five things which the first temple had. I. the appearing of the presence of God at the mercie seat betweene the two Cherubims. II. The Vrim and Thummim on the breast-plate of the high Priest. III. The inspiration of the holy Ghost vpon extraordinarie Prophets. IV. The Arke of the Covenant: for that was lost in the captiuitie. V. Fire from heauen to burne the sacrifices. Yet for all this, the Prophet afterward saith, *The glorie of the last House,*[^240] *shall be greater then the first.* Now it may be demaunded, how both these sayings can stand together? *Answer.* We are to know, that the second Temple was standing in the time when Christ was crucified for our sinnes; and it was the sacrifice of Christ which gaue glorie and dignitie to the second temple, though otherwise for building and outward ornaments it was farre inferiour to the first. And by this we are taught, that if we would bring glorie vnto our owne selues, vnto our houses and kindred, either before God or before men, we must labour to be partakers of the sacrifice of Christ, and the sprinkling of his blood to purge our hearts. This is the thing that brings renowne both to place and person, how base soeuer we be in the eyes of the world. Secondly, all oblations and meate offerings were sprinkled with salt,[^241] and euery sacrifice of propitiation which was to be burned to ashes, was first salted: and hereby two things were signified. The first, that euery one of vs in our selues are loathsome or vile in the sight of God;[^242] like vnto stinking carrion or raw-flesh kept long vnpoudered. *A* dead and rotten carkeise is loathsome vnto vs; but we in our selues are a thousand times more loathsome vnto God. The second, that we are as it were salted and made sauorie and acceptable to God by the vertue of the sacrifice of Christ vpon the crosse. Our dutie thē is to labour that we may feele in our selues the biting and sharpnes of the oblation of Christ, to wast & cōsume the superfluities of sinne and the corruptions of our natures. And we must withall indeauour, that the whole course of our liues, and our speach it selfe be gratious and poudred with this salt, least God at length spue vs out of his mouth. To this end hath God appointed his ministers to be the salt of the earth,[^243][^244] that by their ministerie they might applie the death of Christ, and season the people. And it hath pleased God to besprinkle this land with more plentie of this salt, then hath beene heretofore. But, alas, small is the number of them that giue any rellish of their good seasoning. The more lamentable is their case. For as flesh that can not be seasoned with salt, putrifies: so men, that cannot be sweetned and changed by the sacrifice of Christ, doe rotte and perish in their sinnes. The waters that issued from vnder the threshold of the Sanctuarie,[^245] when they came into[^246]the dead sea, the waters thereof were holsome: but myrie places and marishes which could not be seasoned, were made saltpits. Now these waters are the preaching of the Gospell of Christ, which flowing through all the parts of this Ile, if it doe not season and chaunge our nation, it shall make it as places of nettles and salt-pits, and at length be an occasion of the eternall curse of God. Thirdly, Christs priesthoode serues to make euery one of vs also to be priests. And being priests, we must likewise haue our sacrifice and our altar.[^247] Our sacrifice is the *cleane offering,* which is the lifting vp of *pure hands* to God without wrath or doubting in our praiers: also our bodies and soules, our hearts and affections, the workes of our liues, and the works of our callings: all which must be dedicated to the seruice of God for his glorie, and the good of his Church. The altar whereon wee must offer our sacrifice, is Christ our redeemer,[^248] both God and man, because by the vertue of his death as with sweet odours he perfumes all our obedience, and makes it acceptable to God. The ministers of the Gospell are also in this manner priests, as Paul insinuateth when he calleth the Gentiles his offering vnto God.[^249] And the preaching of the word is as it were a sacrificing knife, whereby the old Adam must be killed in vs; and we made an holy and acceptable sweete smelling oblation vnto God, sanctified by the holy Ghost. Therefore euery one that heareth Gods worde preached and taught, must endeauour that by the profitable hearing thereof, his sinnes and whole nature may be subdued and killed; as the beast was slaine and sacrificed vpon the altar by the hand of the Leuite. Lastly, the exhortation of the holy Ghost must here be considered, *Seeing* (saith he) *we haue an high Priest, which is ouer the house of God,*[^250] *let vs draw neere with a true heart in assurance of faith, sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water:* the meaning of the words is this, that if Christ haue offered such a sacrifice of such value and price, which procureth pardon of sinne, iustification, sanctification, and redemption, then we must labour to be partakers of it; to haue our bodies and soules purified and clensed by his blood, and sanctified throughout by the holy Ghost, that thereby we may be made fit to doe sacrifice acceptable to God in Christ. This is the vse which the Apostle maketh of the doctrine of Christs priesthood in that place, which also euery man should applie vnto himselfe: for why should we liue in our sinnes and wicked waies, euery houre incurring the daunger of Gods iudgements, seeing Christ hath offered such a sacrifice whereby we may be purged and clensed, and at length freed from all woe and miserie.\n\nThus much of Christs sacrifice: now follows his triumph vpon the crosse. That Christ did triumph when he was vpon the crosse, it is plainly set downe by the Apostle Paul, where he saith, *that putting out the hand writing of ordinances that was against vs, which was contrarie to vs, he euen tooke it out of the way, and fastened it vpon the crosse, and hath spoiled the principalities and powers,*[^251] *and hath made shew of them openly, and hath triumphed ouer them in the same crosse.* This triumph is set forth by signes & testimonies of two sorts. I. By signes of his glorie and maiestie. II. by signes of his victorie on the crosse. The signes of his glorie and maiestie are principally seauen. The first is the title set ouer his head vpon the crosse, *Iesus of Nazareth King of the Iewes.* The ende why titles were set ouer the heads of malefactours was, that the beholders might know the cause of the punishment, and be admonished to take heede of like offences, and be stirred vp to a dislike of the parties executed for their offences. And therefore, no doubt, Pilate wrote the title of Christ for the aggrauating of his cause, and that with his owne hand. Yet marke the strange euent that followed: for when Pilate was about to write the superscription, God did so gouerne and ouerrule both his heart and hand, that instead of noting some crime, he sets downe a most glorious and worthie title, calling him *Iesus of Nazareth king of the Iewes*: which words containe the very summe and pith of the whole Gospell of Christ, deliuered by the Patriarkes and Prophets from age to age. We must not thinke that Pilate did this of any good minde, or vpon any loue or fauour that he bare to Christ: but onely as he was guided and ouerruled by the power of God for the aduancement of the honour and glorie of Christ. The like did Caiphas, who though a sworne enemie to Christ, yet he vttered a prophecie of him, saying, *that it was necessarie that one should die for the people*: nor that he had any intent to prophecie; but because the Lord vsed him as an instrument to publish his truth. And when Baalam for the wages of vnrighteousnes would haue cursed the Lordes people, for his life hee could not; nay all his cursings were turned into blessings. By this then it appeares, that it is not possible for any man, doe what he can, to stoppe the course of the Gospell of Christ: nay (as we see) God can raise vp the wicked sometime to spread abroad and to publish the truth, though they themselues intend the contrarie. Furthermore let vs marke that when the Iewes did most of all intend to bring disgrace and ignominie vpon our Sauiour Christ, then did they most of all extoll and magnifie his name: they could not for their liues haue giuen him a more renowmed title then this, that he was king of the Iewes. And the same is the case of all the members of Christ: for let a man walke in good conscience before God and man, he shall finde this to be true, that when he is most disgraced in the world, then commonly he is most honoured with God and men.\n\nFurther, Pilate wrote this superscription in three languages, Hebrew, Greeke, and Latine. And no doubt the ende thereof in the prouidence of God was, that the passion of Christ, as also the publishing of his kingdome and Gospell might be spread ouer the whole world. This shewes the malice of the Church of Rome, which will not suffer the word of God to be published but in the latine tongue, least the people should be intangled in errours.\n\nAgaine, when Pilate had thus written the superscription, the high priests and Pharisies offended thereat, came to Pilate willing him to chaunge the title, saying, *Write not the king of the Iewes, but that he said, I am the king of the Iewes:* but Pilat answeared them againe, *That which J haue written,*[^252] *I haue written.* Though Pilate had bin ouerruled before to condemne Christ to death, against his owne conscience, yet will he not in any-wise condescend to change the superscription. How comes this to passe? Surely as he was ruled by the hand of God in penning it, so by the same hand of God was he confirmed in not changing it. Hence we learne sundrie instructions. First, that no man in the world, let him endeauour himselfe to the vttermost of his power, is able to stoppe the course of the kingdom of God: it stands firme and sure, and all the world is not able to preuaile against it. Secondly, whereas Pilate being but an heathen man was thus constant, that he will not haue his writing chaunged; we may note, how permanent & vnchāgeable the writings of the holy word of God are. They are not the wordes of heathen men, but were spoken by the mouth of the Prophets and Apostles, as God gaue them vtterance. The booke of Scripture therefore is much more immutable, so as no creature shall be able to chaunge the least part of it till it be fulfilled. Thirdly, by Pilates constancie, we learne to be constant in the practise and profession of the religion of Christ: this is a necessarie lesson for these daies, wherein mens professions doe fleete like water, and goe and come with the tyde. Many zealous professours to day, but to morow as cold as water. And the complaint of the Lord touching times past, agrees to our daies: *O Ephraim, what shall I say to thee? thy righteousnes is like the morning dewe.*[^253]\n\nThe second is, the conuersion of the thiefe: a most worthie argument of the Godhead of Christ. For by it when he was vpon the crosse, and in the very middest of his passion, he giues vnto all the world a liuely and notable experience of the vertue and power of his death, so as his very enemies might not onely behold the passion it selfe, but also at the same time acknowledge the admirable efficacie thereof. And therefore with the passion of Christ, we must ioyne the conuersion of the thiefe: which is as it were a crystall glasse wherein we may sensibly behold the endles merit and vertue of the obedience of Christ to his father, euen to the death of the crosse. And therefore I will briefly touch the speciall instructions which are to be learned by it. First let vs marke that both the thieues in euery respect were equal, both wicked and leud liuers: and for their notorious faults both attached, condemned, & executed both on the crosse at the same time with Christ: yet for all this, the one repenting was saued, the other was not. And in their two exāples we see the state of the whol world, wherof one part is chosen to life eternall, and thereupon attaines to faith and repentance in this life: the rest are reiected in the eternall counsell of God, for iust causes knowne to himselfe, and such being left to thēselues neuer repent at all. Secondly we are taught hereby, that the whole worke of our conuersion and saluation must be ascribed wholly to the meere mercie of God: of these two thieues the one was as deepely plunged in wickednes as the other, and yet the one is saued, the other condemned. The like was in Iacob and Esau; both borne at one time, and of the same parents,[^254] & neither of them had done good nor euill when they were borne: yet one was then loued the other was hated: yea if we regard outward prerogatiues, Esau was the first borne,[^255] and yet was refused.\n\nFurthermore, the thiefe on the crosse declareth his conversion, by manifest signes and fruites of repentance, as appeares by the words which he spake to his fellowe, *Fearest not thou God, seeing thou art in the same condemnation.* Though hands and feete were fast nailed to the crosse,[^256] yet heart and tongue is at libertie to giue some tokens of his true repentance. The people of this our land heare the word, but for the most part are without either profit in knowledge or amendment of life: yet for all this they perswade themselues that they haue good hearts & good meanings, though they cannot beare it a way, and vtter it so wel as others. But, alas, poore soules, they are deluded by satan: for a man that is conuerted, can not but expresse his conuersion, and bring foorth the fruits thereof. And therefore our Sauiour Christ saith, *If a man beleeue in me, out of his bellie shal flow riuers of water of life.*[^257] The grace (as Elihu saith) of God is like newe wine in a vessell which must haue a vent;[^258] and therefore he that sheweth no tokens of Gods grace in this life, is not as yet conuerted; let him thinke & say of himselfe what he will. Can a man haue life, and neuer mooue nor take breath? and can he that bringeth forth no fruit of his conuersion liue vnto God? Well, let vs nowe see what were the fruites of the thiefes repentance. They may be reduced to foure heads. First, he rebukes his fellow for mocking Christ, indeauouring thereby to bring him to the same condition with himselfe, if it were possible: whereby he discouers vnto vs the propertie of a true repentant sinner, which is, to labour and striue, so much as in him lieth, to bring all men to the same state that he is in. Thus Dauid hauing tried the great loue and fauour of God toward himselfe, breaketh foorth, and saith, *Come children, hearken vnto me,*[^259] *and I will teach you the feare of the Lorde*: shewing his desire, that the same benefits which it pleased God to bestow on him, might also in like manner be conveighed to others. Therefore it is a great shame to see men professing religion, carried away with euery companie, and with the vanities and fashions of the world, whereas they should rather draw euen the worst men that be to the fellowship of those graces of God which they haue receiued. That which the Lord spake to the Prophet Ieremie, must be applied to all men: Let them returne vnto thee, but returne not thou vnto them.[^260] In instruments of musicke the string out of tune must be set vp to the rest that be in tune, and not the rest to it.\n\nAgaine, in that he checkes his fellowe, it shewes that those which be touched for their owne sinnes, are also grieued when they see other men sinne and offende God. But to goe further in this point, let vs diligently and carefully marke the manner of his reproofe, *Fearest thou not God, seeing thou art in the same condemnation.* In which words he rippes vp his lewdnesse euen to the quicke, and giues him a worthie *item,* telling him that the cause of all their former wickednesse, had beene the want of the feare of God. And this point must euery one of vs marke with great diligence. For if we enter into our hearts and make a thorough search, wee shall finde that this is the roote and fountaine of all our offences. We miserable men for the most part haue not grace to consider that we are alwaies before God; and to quake and tremble at the consideration of his presence: and this makes vs so often to offend God in our liues as we doe. Abraham comming before Abimelech, shifting for himselfe said, that Sara was his sister, and beeing demaunded why he did so, answeared, *because he thought the feare of God was not in that place:*[^261] insinuating that he which wants the feare of God, will not make conscience of any sinne whatsoeuer. Would wee then euen from the bottome of our hearts turne to God, and become newe creatures, then let vs learne to feare God: which is nothing else but this, when a man is perswaded in his owne heart and conscience that wheresoeuer he be, he is in the presence and sight of God, and by reason thereof is afraide to sinne. This wee must haue fully settled in our hearts, if wee desire to learne but the first lesson of true wisedome. But what reason vseth the thiefe to drawe his fellowe to the feare of God? *Thou art* (saith he) *in the same condemnation,* that is, by thy sinnes and manifolde transgressions thou hast deserued death, and it is nowe most iustly inflicted vpon thee, wilt thou not yet feare God? Where we are taught, that temporall punishments and crosses, ought to be meanes to worke in vs the feare of God; for that is one ende why they are sent of God. *It is good for me* (saith Dauid) *that I haue beene chastised,*[^262] *that I may learne thy statutes.*[^263] And Paul saith, *when we are chastised, we are nurtured of the Lord.* And the Iewes are taught by the Prophet Micah to say, *I will beare the wrath of the Lord, because I haue sinned against him.*\n\nThe second fruit of his conuersion is, that he condemneth himselfe and his fellow for their sinnes, saying, *Indeede we are righteously here, for we receiue things worthie for that we haue done,* that is, we haue wonderfully sinned against Gods maiestie, and against our brethren: and therefore this grieuous punishment which we beare, is most iust and due vnto vs. This fruit of repentance springs and growes very thinne among vs, for fewe there be which doe seriously condemne themselues for their owne sinnes: the manner of men is to condemne others, and to cry out that the world was neuer so badde, but bring them home to themselues, and you shall finde that they haue many excuses and defences as plaisterworke to cast ouer their foule and filthie sinnes: and if they be vrged to speake against themselues, the worst will be thus, God helpe vs, we are all sinners, euen the best of vs. But certen it is, that he which is thoroughly touched in conscience for his sinnes, both can and will speake more against himselfe for his manifold offences, then all the worlde besides. Thus Paul when he was conuerted,[^264] calls himselfe *the chiefe of all sinners.* And the prodigall childe confesseth that he had sinned against heauen and against his father, and was not worthie to be called his childe.\n\nThe third fruit of his conuersion is, that he excuseth our Sauiour Christ, and giueth testimonie of his innocencie, saying, *But this man hath done nothing amisse.* Marke here: Pilate condemned Christ, Herod mocked him, all the learned Scribes and Pharisies condemned him, and the people cry, away with him, let him be crucified: and among his owne disciples Peter denied him, and the rest ranne away: there remains onely this poore sillie wretch vpon the crosse to giue testimonie of Christs innocencie: whereby we learne, that God chuseth the simple ones of this world, to ouerthrow the wisdome of the wise: and therefore we must take heed that we be not offended at the gospel of Christ, by reason that for the most part simple & mean men in the world imbrace it. Nay marke further, this one thiefe being conuerted, had a better iudgement in matters concerning Gods kingdome, then the whole bodie of the Iewes. And by this all students may learne, that if they desire to haue in themselues vpright iudgement in matters of religion, first of all they must become repentant sinners: and though a man haue neuer so much learning, yet if he be carried away with his owne blinde affections & lusts, they will corrupt & darken his iudgement. Men which worke in mynes and coale-pits vnder the earth, are troubled with nothing so much as with dampes, which make their candle burne darke, & sometimes put it quite out. Now euery mans sinnes are the damps of his heart, which when they take place, do dimme the light of his iudgement, and cast a mist ouer the mind, & darken the vnderstanding & reason: and therefore a needefull thing it is, that men in the first place should prouide for their owne conuersion.\n\nThe fourth fruite of his repentance is, that he praieth for mercie at Christs hands, *Lord* (saith he) *remember me when thou commest into thy kingdome*: in which praier we may see what is the propertie of faith. This thiefe at this instāt heard nothing of Christ but the skornings and mockings of the people, and he saw nothing but a base estate full of ignominie and shame, and the cursed death of the crosse, yet neuerthelesse he now beleeues in Christ, and therfore intreats for saluation at his hande. Hence we learne, that it is one thing to beleeue in Christ, and an other to haue feeling and experience: and that euen then when we haue no sense or experience, we must beleeue:[^265] for *faith is the subsisting of things which are not seene:* and Abraham *aboue hope did beleeue vnder hope:* and Iob saith, *though thou kill me,*[^266] *yet will I beleeue in thee.* In Philosophie a man begins by experience, after which commes knowledge and beliefe; as whē a man hath put his hand to the fire, and feeles it to be hoat, he comes to know thereby that fire burnes: but in Divinitie we must beleeue though we haue no feeling: first comes faith, and after comes sense and feeling. And seeing the ground of our religion stands in this, to beleeue thinges neither seene nor felt, to hope aboue all hope, and without hope: in extremitie of affliction to beleeue that God loueth vs, when he seemeth to be our enemie, and to perseuere in the same to the ende.\n\nThe answer which Christ made to his praier was, *This night shalt thou be with in Paradise.* Whereby he testifies in the middest of his sufferings the power which he had ouer the soules of men: and verifies that gratious promise, Aske and ye shall receiue, seeke and ye shall finde, knocke and it shall be opened to you: and withall confutes the popish purgatorie. For if any man should haue gone to that forged place of torment, then the thiefe vpon the crosse, who repenting at the last gaspe wanted time to make satisfaction for the temporall punishment of his sinnes. And by this conuersion of the thiefe we may learne, that if any of vs would turne to God and repent, we must haue three thinges. I. The knowledge of our owne sinnes. II. From the bottome of our heartes wee must confesse and condemne our selues for them, and speake the worst that can be of our selues, in regard of our sinnes. III. We must earnestly craue pardon for them, and call for mercie at Gods handes in Christ, withall reforming our liues for the time to come: if we doe, we giue tokens of repentance; if not, we may thinke what we will, but we deceiue our selues, and are not truly conuerted. And here wee must be warned to take heede least we abuse, as many doe, the example of the thiefe, to conclude thereby that wee may repent when we will; because the thiefe on the crosse was conuerted at the last gaspe. For there is not a second example like to this in all the whole Bible: it was also extraordinarie. In deede sundrie men are called at the eleuenth houre, but it is a most rare thing to finde the conuersion of a sinner after the second houre, and at the point of the twelfth. This mercie God vouchsafed this one thiefe, that he might be a glasse in which we might behold the efficacie of the death of Christ, but the like is not done to many mē, no not to one of a thousand. Let vs rather cōsider the estate of the other thiefe, who neither by the dealing of his fellow,[^267] nor by any speach of Christ could be brought to repentance. Let vs not therefore deferre our repentance to the houre of death: for then we shall haue sore enemies against vs: the world, the flesh, the deuill, and a guiltie conscience: and the best way is beforehand to preuent them. And experience shews that if a man deferre repentance to the last gaspe, often when he would repent he cannot. Let vs take Salomons counsell: *Remember thy creator in the daies of thy youth, before the euill daies come.* If we will not heare the Lord when he calleth vs, he will not heare vs when we call on him.\n\nThe third signe was, the ecclipsing or darkning of the sunne from the sixt houre to the ninth. And this ecclipse was miraculous. For by the course of nature the sunne is neuer ecclipsed, but in the new moone: whereas contrariwise this ecclipse was about the time of the Passeouer which was alwaies kept at the full moone.[^268] Question is made touching the largenes of it: some mooued by the words of Luke, who saith that darkenesse was vpon the whole earth, hath thought that the ecclipse was vniuersall ouer the whole word: but I rather thinke, that Saint Lukes meaning is, that it was ouer the whole region or countrey of Iurie. For if such a wonder had happened ouer the whole world, all historiographers Greeke and Latine and Astronomers, diligent obseruers of all ecclipses, would haue made speciall mention thereof. And though some[^269] writers say that it was ouer the whole earth, and that it was set downe in record both by the Romanes & Grecians, yet all their writings prooue no more but this, that it was ouer Iurie and Galelie and the countries bordering neere vnto. The vses of this miracle are manifold. I. This darkening of the sunne giues a checke to the Iewes for their crucifying of Christ: they were not ashamed to apprehend, accuse, and condemne him: yet this glorious creature the sunne pulleth in his beames, beeing as it were ashamed to behold that, which they were not ashamed to doe. II. It serues to signifie the great iudgement of God to come vpon the Iewes. For as when Christ suffered, darkenes was ouer all the land of Iurie, and all the worlde besides had the light of the sunne,[^270] so shortly after blindnes of minde was ouer the whole nation of the Iewes, and all the world besides saw the sonne of righteousnes shining vnto them in the preaching of the Gospell.[^271] III. It serues to aduertise vs that such as carrie themselues towards Christ as the Iewes did, haue nothing else in them but darknesse, and that they sit *in darkenesse and shadow of death:*[^272] and therefore not able any whit better to see the way that leadeth vnto life, then he which is cast into a darke dungeon can; who if they thus remaine, shall at length be cast into vtter darkenesse. This beeing the estate of all them that be foorth of Christ: we must labour to be freed from this darknes, that the day-starre may rise in our hearts,[^273] and shine vpon vs, and put life into vs. IIII. This miraculous and wonderfull darkening of the sunne doth conuince the Iewes, that Christ whome they crucified was the Lord of glorie, and the Sauiour of the world: and it is very likely that this was the principall end of this miracle. For whereas neither his doctrine, nor his former miracles could mooue them to acknowledge him for the Messias, yet this one worke of God doth as it were strike the naile to the head, and stoppe all their mouthes. V. Besides this, whereas at that very instant when Christ was about to make a satisfaction to the iustice of his father for our sinnes; the sunne was thus darkned: it teacheth vs first to thinke of the passion of Christ, not as of a light matter, but as of one of the greatest wonders of the worlde, at the sight whereof the very frame of nature was chaunged: secondly, to thinke of our owne sinnes, as the vilest things in the world, and that they deserue the intollerable wrath of God: considering that at the time when they were to be abolished, the course of nature euen in the very heauens is turned vpside downe.\n\nThe fourth signe is, the rending of the vaile of the Temple from the toppe to the bottome.[^274] The temple was deuided into two parts: the one more inward into which no man might come but the high priest, and that once a yeare; and it was called the holy of holies: the other was that where the people came and offered sacrifices vnto the Lord. Nowe that which parted the temple into these two parts was called the vaile, and at the time of Christs passion it was rent from the toppe to the very bottome. This hath diuers vses: I. The holy of holies signified the third heauen,[^275] where God sheweth himselfe in glorie and maiestie vnto his Saints: now the rending of the vaile figureth vnto vs, that by the death of Christ heauen which was otherwise shut by our sinnes is nowe set open, and a way made to enter thereto. II. It signifieth,[^276] that by the death of Christ we haue all without impediment, free accesse to come vnto God the father by earnest praier in the name of Christ; which is a most vnspeakeable benefit. III. It signifieth, that by Christs death an ende is put to all ceremonies, to ceremoniall worship, and the sacrifices of the old testament: and that therefore in the newe testament there remaineth one onely reall and outward sacrifice, that is, Christ crucified on the crosse: and the whole seruice and worship of God for outwarde ceremonies most simple and plaine. IIII. The Temple was the chiefe and one of the most principall prerogatiues that the Iewes had; it was their glorie that they had such a place wherein they might worship and doe seruice to the true God: and for the Temples sake God often spared them, and therefore Daniel praieth: *O Lord,*[^277] *heare the prayer of thy seruant, and his supplication, and cause thy face to shine vpon thy Sanctuarie that lieth wast for the Lords sake.* Yet for all this, when they beganne to crucifie the Lord of life, their prerogatiues helps thē not, nay they are depriued thereof, and God euen with his owne hand rends the vaile of the temple in sunder, signifying vnto them, that if they forsake him, he will also forsake them. And so may we say of the Church of England: No doubt for the Gospels sake we haue outward peace and safetie, and many other blessings, and are in account with other nations: yet if we make no conscience to obey the word of God, and if we haue no loue of Christ and his members, God will at length remooue his candlesticke from vs, and vtterly depriue vs of this ornament of the Gospell, and make our land as odious vnto all the world, as the land of the Iewes is at this day. Let vs therefore with all care and diligence shew forth our loue both to Christ himselfe & to his members, and adorne the Gospell which we professe by bringing foorth fruites worthie of it.\n\nThe fifth signe is the earthquake, whereby hard rockes were clouen asunder. And it serues very fitly to signifie further vnto vs,[^278] that the sinne of the Iewes in putting Christ to death was so heauie a burden, that the earth could not beare it, but trembled thereat, though the Iewes themselues made no bones of it. And it is a thing to be wondered at, that the earth doe not often in these daies, tremble and quake at the monstrous blasphemies and fearefull othes by the wounds and blood and heart of Christ, whereby his members are rent asunder, and he traiterously crucified againe. Secondly, the earthquake shewes vnto vs the exceeding and wonderfull hardnes of the hearts of the Iewes, and ours also: they crucified Christ and were not touched with any remorse; and we can talke and heare of his death, yea we can say he was crucified for our sinnes: and yet are we nothing affected therewith, our hearts will not rend when as hard rocks cleaue asunder. Thirdly, the mooving of the earth, & the rending of the rocks asunder, may be a signe vnto vs of the vertue of the doctrine of the Gospell of Christ: which is nothing els but the publishing of the passion of his death: which being preached, shal shake heauen and earth, sea and land. It shall moue the earthen, hard, and rockie hearts of men;[^279] and raise vp of meere stones and rocks children vnto Abraham. But the maine vse and end of this point is, to prooue that he that was crucified, was the true Messias the sonne of God: and therefore had the power of heauen and earth, and could mooue all things at his pleasure.\n\nThe sixt signe of the power of Christ is, that *graves did open, and many bodies of the saintes which slept arose,*[^280] and came out of their graues after his resurrection, and went into the holy citie, and appeared unto many. The use of this signe is this: it signifies unto us, that Christ by his death upon the crosse did vanquish death in the graue, and opened it, and thereby testified that he was the resurrection, and the life: so that it shall not haue euerlasting dominion ouer us: but that he will raise us up from death to life, and to euerlasting glorie.\n\nThe seuenth signe is the testimonie of the Centurion with his souldiours which stood by to see Christ executed: S. Marke saith, when he saw that Christ thus crying gaue up the ghost, he said, *truly this was the sonne of God.*[^281] Thus we see it is an easie matter for Christ to defend his own cause: let Iudas betray him, Peter denie him, and all the rest forsake him, yet he can if it so please him make the Centurion that standeth by to see him executed to testifie of his innocencie. But what was the occasion that mooued him to giue so worthy a testimonie? S. Matthew saith, it was feare,[^282] and that feare was caused, by hearing the loud crie of Christ, & by seeing the earthquake and thinges which were done. And this must put us in minde not to passe by Gods iudgements which daily fall out in the worlde, but take knowledge of them, and as it were, to fix both our eyes on them. For they are notable meanes to strike and astonish the rebellious heart of man, and to bring it in awe and subiectiō to God. After that the two first captaines with their fifties commanding the prophet Elias to come downe to king▪ Achaziah were consumed with fire from heauen: the king sent his third captaine ouer fiftie with his fiftie to fetch him downe: but what doth he? it is said, he fell on his knee before Eliah and besought him saying, *O man of God,*[^283] *I pray thee, let my life and the lives of these fiftie servants be pretious in thine eyes.* But what was the cause why he prayed thus? Surely he obserued what iudgements of God fell upon his two former fellowe captaines, *Beholde, saith hee, there came downe fire from heauen, and devoured the two former captaines with their fifties: therefore let my life be pretious now in thy sight.* Thus laying to his owne heart and making use of Gods iudgements, hee humbled himselfe and was spared with his fiftie. And Habbaccuk saith, *When I hearde the voice,*[^284] namely of Gods iudgements, *rottennesse entred into my bones, and I trembled in my selfe that I might be safe in the day of the Lorde.* Nowe what this feare of the Centurion was, there is a further question, and it is verie like that it was but a sudden motion or a certaine preparatiue to better things. For he was but an heathen man, and had as yet no knowledge of Christ, and whether hee repented or not it is uncerten: and wee must not maruell at this, for there are many sudden motions in shewe verie good, that upon like occasions rise in the heartes of naturall men. When God plagued the land of Egypt, then Pharaoh sent for Moses and confessed that the Lorde was righteous, but he and his people were wicked; and desired Moses to pray to God to take away the plague, who did so: but so soone as the hand of God was stayed,[^285] he returned to his olde rebellion againe. And as a dogge that commeth out of the water shaketh his eares, and yet returneth into it againe: so is the maner of the world: when crosses and calamities befall men, as sicknesse, losse of friends or goods, then with Ahab they outwardly humble them-selues and goe softly: they use to frequent the place where the word is preached and Gods name called upon: but alas, common experience shewes that these things are but fittes arising of uncerten and flittering motions in the heart. For so soone as the crosse is remooued, they returne to their old byas againe, & become as bad & as backwarde as euer they were: being like to the tree that lies in the water, which for a while is greene, but afterward withereth. And therefore wee for our partes, when wee haue any good motions come into our hearts as the beginnings of further grace, wee must not quench them but cherish and preserue them, remembring that the kingdome of heauen, is like a graine of mustard seed, which when it is sowne is the least of all seedes: but afterward it groweth up into a tree, that the foules of the heauen may build their neasts in it: & like to this are the first motions of Gods spirite, and therefore they must be cherished and maintained.\n\nAnd thus much for the 7. signes of the power of Christs godhead. Now followes the second part of the triumph of Christ, which containeth signes of his victorie upon the crosse, notably expressed by Paul when he saith, *And putting out the handwriting of ordinances which was against us, which was contrary to us, he euen tooke it out of the way & fastened it upon the crosse, & hath spoiled the principalities & powers,*[^286] *and hath made a shew of them openly, & hath triumphed over them in the same.* In which wordes hee alludeth to the manner of heathen triumphs: for it was the custome of heathen princes when they had gotten the victorie over their enimies, first to cause a pillar of stone, or some great oke to be cut down, and set up in the place of victorie, vpon which either the names of the chiefe enemies were set, or their heads were hanged, or words were written in the pillar to testifie the victorie. This being done, there followed an open shewe, in which first the conquerour prepares for himselfe a chariot of victory wherin he was himselfe to ride, and then the chiefe of his enemies bound & pinioned, were led openly after him. Nowe on the same maner upon the crosse there was a pitcht field; the Emperour on the one side was Christ; his enemies on the other side were the world, the flesh, hell, death, damnation, the deuill, and all his angels: all which, banding themselues against him were all subdued by him upon the same crosse: & he himselfe gaue two signes of his triūph, one was a monumēt of the victory, the other an opē shew of his cōquest. Now the monumēt of Christs victory was the crosse it self, wheron he nailed the obligatiō or bill which was against us: wherby satan might haue accused & condēned us before god. For we must cōsider that god the father is as a creditour, and wee all debters unto him: hee hath a bill of our handes which is the lawe, in that it giueth testimonie against us; first by the legall washings, which did shewe and signifie that we were altogither defiled & uncleane; secondly by the sacrifices that were daily offred for propitiation for our sinnes. Now Christ was our suretie, and paid euery iotte of the debt which we shoulde haue paid, and requiring the acquittance, taketh the ceremoniall law, and the curse of the morall law, and nailes them to the crosse.\n\nFurthermore in the shewe of conquest, the chariot is the crosse likewise: for it was not onely a monument of victory, but also a chariot of triumph. And the captiues bound and pinioned which follow Christ, are principalities and powers, that is, the deuill, and his angells, hell, death, and condemnation: all which are as it were taken prisoners, their armour and weapons are taken from them, and they chained and bound ech to other.\n\nThe meditation of this point serueth to admonish vs to abandon all manner of sinne, and to make conscience of euerie good duety if we will aright professe the gospell of Christ: for when we sinne, we doe as it were pull Christ out of his charriot of triumph, and untie sathans bonds, & giue him weapons, and (as much as we can) make him valiant and strong againe. Now for any man to make sathan and sinne valiant and strong against himselfe, whereas Christ hath weakened him, and euen bruised his heade, is no better then to become an enemie of the crosse of Christ.[^287] Againe, hereby we are taught to pray unto God that our blind eyes may be opened, that we may discerne aright of the passion of Christ. It is a wonder to see how men are caried away with a liking of vaine shewes, games and enterludes: how they spend euen whole daies in beholding thē, and their money also that they may come to the places where they are: oh then how exceedingly ought our harts to be rauished with this mast admirable shewe, in which the sonne of God himselfe rides most gloriously in his chariot of triumph, and leades his and our most cursed enemies captiue, yea treades them under his foote. This triumph is set forth unto us in the preaching of the Gospell, and may be seene of us all freely without money or money-worth. What wretches then shall we be, if we suffer our heartes to be filled with earthly delights, and in the meane season haue little or no desire to beholde with the eyes of our mind this goodly spectacle that is to be seene in the passion of Christ, that serues to reuiue and refresh our soules to life eternall.\n\nThirdly if Christ when he was most weake and base in the eyes of men, did most of all triumph upon the crosse; then euerie one of us must learne to say with the Apostle Paul, *God forbid that I should reioyce in any thing but in the crosse of Christ Iesus our Lord.* That we may say this truely,[^288] first of all we must labour to haue the benefite of the crosse of Christ not onely in the remission but also in the mortification of our sinnes: secondly, wee must not be discomforted, but rather reioyce and triumph therein. A Christian man can neuer haue greater honour then to suffer for the Gospell of Christ when God calleth him thereunto: and therefore S. Paul setteth forth another most glorious shewe which all those must make that suffer any thing for Gods cause. They must encounter with the world, the flesh,[^289] and the deuill, and are placed as it were on a theater: and in this conflict the beholders are men and Angels; yea, the whole hoast of heauen and earth: the umpire or iudge is God himselfe, it will giue sentence of victorie on their side, and so they shall ouercome. We must not hereupon thrust our selues into danger: but when it shall please God to call vs thereunto, wee must thinke our selues highly honoured of him. As when God sendeth losse of friends, of substance, or good name, or any other calamitie, wee must not dispaire, or be ouer grieued: but rather reioyce and addresse our selues then with our sauiour Christ to make a triumph.\n\nThus much of Christes triumph, and the passion of his crosse. Now followeth the second degree of his humiliation in these words, *And buried.* Where we must consider these pointes: I. why it was needfull that Christ should be buried. II. who was the authour of this buriall. III. the maner or preparation to his buriall. IIII. the place and time where and when he was buried. Of these in order. For the first; the causes are many, but especially foure why Christ was to be buried. I. that the truth and certentie of his death might be confirmed unto us, and that no man might so much as imagine that his death was a fantasticall death, or his body a fantasticall bodie: for men use not to bury a liuing but a dead man, or a man in shewe, but a true man. II. that his buriall might be vnto him a passage frō the estate of humiliation to the estate of exaltation, which began in his resurrection: and he could not haue risen againe, if hee had not bene first buried. III. that the outward humiliation in the forme of a seruant, which he tooke upon him, might be continued upon him to the lowest degree of all: and therefore it was not sufficient that hee should be crucified euen to death, but being dead, he must be also buried. IIII. Christ was buried, that he might not onely vanquish death on the crosse, but euen after the maner of conquerours subdue him at his owne home, and as it were, plucke him out of his owne cabbin.\n\nThe authors of Christs burial were Ioseph of Arimathea, & Nichodemus,[^290] who came to Iesus by night. Now concerning them & this their fact, there are many things worthy to be considered in this place. First of all they were disciples of Christ, and the difference betweene them and the rest is to be considered. The other disciples though in number they were but few, yet in the feast before his passiō they openly followed him: but when Christ was to be arraigned, & the persecution of the Church of the new Testament began in him, then Iudas betraied him, Peter denied him, & the rest fled away: yet euen at the same instant these two secret disciples of our Sauiour Christ, Ioseph of Arimathea & Nicodemus take courage to themselues, & in time of daunger openly professe themselues to be Christes disciples by an honourable and solemne buriall; God no doubt opening their heartes and inabling them to doe so. The like is to be seene in all ages since the passion of Christ in the Church of God, in which men zealous for the gospell in peace haue beene timerous in persecution, whereas weake ones haue stood out against their enimies euen unto death it self. The reason is, because God will hūble those his seruants which are often times indued with great measure of graces, & cōtrariwise exalt & strengthē the weake & feeble: & the same no doubt will be found true among us, if it should please god to send any new triall into the Church of Englād. This serues to teach us to think charitably of those which are as yet but weake amōg us: & with all in our profession to cary a low saile & to think basely of our selues, and in the whole course of our liues creep alow by the ground, running on in feare & trēbling, because the Lord oftētimes humbles those that be strong, & giue courage & strength to weake ones boldly to confesse his name. Secondly, whereas these two disciples haue such care of the buriall of Christ, we learne, that it is our dutie to be carefull also for the honest & solemne buriall of our brethren. The Lorde him selfe hath cōmanded it, *Thou art dust, & to dust thou shalt returne.*[^291] Also the bodies of men are the good creatures of God, yea the bodies of Gods children are the temples of the Holy ghost, and therefore there is good cause why they should be honestly laide in the earth. And it was a curse and iudgement of God upon Iehoiakim that he must not be buried,[^292] but like a dead asse be drawn & cast out of the gates of Ierusalem.[^293] And so the Lorde threatens a curse upon the Moabites because they did not burie the king of Edom, but burnt his bones into lime. And therefore it is a necessarie dutie one neighbour and friend to looke to the honest buriall of another. Hence it followes, that the practise of Spaine and Italy and all popish countries, which is to keepe the parts of mens bodies & such like relikes of saints unburied, that they may be seene of mē & worshipped, hath no warrant: dust they are and to dust they ought to be returned.\n\nFurthermore the properties and vertues of both these men are seuerally to be considered. And first to beginne with Ioseph, hee was *a senatour,* a man of great account, authoritie, and reputation among the Iewes.[^294] It may seeme a strange thing that a man of such account would abase him selfe so much as to take downe the body of Christ from the crosse. It might haue bene an hinderance to him and a disgrace to his estate and calling: as we see in these daies, it would be thought a base thing for a knight to come to the place of execution and take downe a thiefe from the hand of the hangman to burie him: but this noble Senatour Ioseph for the loue he bare to Christ, made no account of his state and calling, neither did hee scorne to take upon him so base an office, considering it was for the honor of Christ: where we learne, that if we truly loue Christ, and our hearts be set to beleeue in him, we will neuer refuse to perform the basest seruice that may be for his honour, nothing shall hinder vs. It is further saide, that he was *a good man and a iust:*[^295] *and also a rich man.* And the first appeareth in this, that hee would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these dayes. From his example we learne these lessons. I. that a rich man remaining a rich man may be a seruant of God, and also be saued: for riches are the good blessings of God, and in them selues doe no whit hinder a man in comming to Christ. But some will say, Christ himselfe saith, *It is easier for a*[^296] *cable to go through the eye of a needle, as a rich man to enter into the kingdome of heauen. Ans.* It is to be understood of a rich man, so long as he swelleth with a confidence in his wealth: but we know, that if a cable be untwisted and drawen into small threeds, it may be drawen through the eye of a needle: so he that is rich let him denie himselfe, abase himselfe, and lay aside all confidence in himselfe, in his riches and honour, and be as it were, made small as a twine threede, and with this good Senatour Ioseph become the disciple of Christ, hee may enter into the kingdom of heauē. But Christ saith in the parable that riches are thorns, which choke the grace of God. *Answer:* It is true, they are thornes in that subiect or in that man that putteth his trust in them; not in their owne nature, but by reason of the corruption of mans heart, who maketh of them his God. S. Iohn saith further, that Ioseph was *a disciple* of Christ,[^297] but yet a close disciple for feare of the Iewes. And this sheweth, that Christ is most readie to receiue them that come unto him, though they come laden with manifold wants. I say not this, that any hereby should take boldnes to liue in their sinnes, but my meaning is, that though men be weake in the faith, yet are they not to be dismayed, but to come to Christ, who refuseth none that come to him. *Draw nere to God* (saith S. Iames) *and hee will draw nere to you.* Christ doeth not forsake any,[^298] till they forsake him first. Lastly the H. ghost saith of him, that hee *waited for the kingdome of God,* that is, hee did beleeue in the Messias to come, & therfore did waite daily till the time was come, when the Messias by his death & passion should abolish the kingdome of sinne & satan, & establish his own kingdom throughout the whole world. The same is said of Simeon that he was a good man & feared God, & waited for the consolation of Israell. This was the most principall vertue of all that Ioseph had, and the very roote of all his goodnes & righteousnes, that he waited for the kingdome of God. For it is the propertie of faith whereby wee haue confidence in the Messias to change our nature, & to purifie the heart, & to make it bring forth works of righteousnesse. There be many among us, that can talke of Christes kingdome, & of redemption by him, & yet make no cōscience of sinne, & haue litle care to liue according to the gospell which they professe: and all is, because they doe not soundly beleeue in the Messias, and they waite not for the kingdome of heauen, & therefore there is no chaunge in them: but we must labour to haue this affiance in the Messias with Ioseph, and to wait for his second appearance, that thereby wee may be made new creatures, hauing the kingdome of Sathan battered and beaten downe in us, and the kingdome of God erected in our heartes.\n\nTouching Nichodemus S. Iohn saith, that *he came to Iesus by night.* Many men build upon this example, that it is lawfull to be present at the Masse, so be it in the mean seasō we keepe our heartes to God: and indeede such men are like Nichodemus in that they labour to burie Christ as much as they cā, though now after his resurrectiō he should not be buried againe. But though Nichodemus durst not openly at the first professe the name of Christ, yet after his death when there is most daunger hee doeth: and by this meanes reformeth his former doing.\n\nThus much of the persons that buried Christ: The third thing to be obserued is the maner of Christs buriall, which standeth in these 4. points. First they take downe his body from the crosse: secondly, they winde it: thirdly, they lay it in a tombe: fourthly, the tombe is made sure. Of these in order. First, Ioseph taketh downe the body of Christ from the crosse whereon hee was executed, but marke in what maner: he doth it not on his owne head without leaue, but he goeth to Pilate and beggeth the body of Christ, & asketh leaue to take it downe, because the disposing of dead bodies was in Pilates hand, hee being deputie at that time: wherby we learn, that in all our dealings & actiōs (though they haue neuer so good an ende) our dutie is to proceede as peaceably with all men as may be: as S. Iames saith: The wisdom that is from aboue is first pure, then peaceable, gētle,[^299] &c. Againe, this teacheth us, that in all things which concerne the authoritie of the Magistrate, and belong unto him by the rule of Gods worde, wee must attempt or doe whatsoeuer we doe by leaue. And here we may see of what courses they take, that beeing priuate men in this our Church, will notwithstanding take upon them to plante Churches without the leaue of the Magistrate being a christian prince. Hauing thus taken the body of Christ downe, they go on to wind it. And Ioseph for his part brought linnen clothes,[^300] and Nichodemus a mixture of myrrhe & aloes to the quantitie of an hundred poundes for the honourable buriall of Christ. His winding was on this manner: they wrapped his bodie hastily in linnen clothes, sweete odours put thereto. Besides all this, in the Iewes burials there was embalming & washing of the body, but Christs body was not[^301] embalmed or washed, because they had no time to do it, for the preparatiō to the passeouer drew nere. And wheras these 2. mē burie Christ at their own cost & charges, we are taught to be like affected to the liuing mēbers of Christ: when they want we must relieue & comfort them liberally and freely. It may here be demanded, whether men may not be at cost in making funerals, considering euen Christ himselfe is with much cost buried. *Ans.* The bodies of all deade men are to be buried in seemely & honest maner, & if they be honorable, they may be buried honorably: yet now ther is no cause why mens bodies should be washed, annointed, & embalmed as the vse was amōg the Iewes: for they used embalming as a pledge & signe of the resurrectiō:[^302] but now since Christs comming we haue a more certen pledge therof, euen the resurrection of Christ himself, & therfore there is no cause, why we should use embaulming and washing as the Iewes did. And the clause which is specified in Saint Matthew is not to be omitted, that Ioseph wrapped Christs body in *a cleane linnen cloth*: whereby we learne,[^303] that howsoeuer the strange fashions fetched from Spaine and Italy are mōstrous & to be abhorred: yet, seing the body of a mā is the creature of God, therefore it must be arayed in cleanly maner, & *in holy comelines.*[^304] Paul requires that the minister of the Gospell in all things be seemely or comely: & herein he ought to be a patterne of sobriety unto all men. Thirdly, after they haue woūd the body of Christ, they lay it in a tōb, & lastly they make it sure, closing it up with a stone rolled ouer the mouth of it. Also the Iewes request Pilat to seale it that none might presume to open it: besides, they set a band of soldiers to watch the tomb, & to keepe it that his bodie be not stollē away. Many reasons might be alledged of this their dealing, but principally it came to passe by the providence of God, that hereby he might confirme the resurrection of Christ. For whereas the Iewes would neither be mooued by his doctrine nor by his workes & miracles to beleeue, he causeth this to be done, that by the certenty of his resurrection hee might conuince them of hardnesse of heart, and prooue that he was the sonne of God.\n\nThus much of the maner of his buriall. Now followes the place where Christ was buried. In the place we are to mark 3. things: I. that Christ was laid in Iosephs tomb, wherby we may gather the greatnes of Christs pouertie, in that he had not so much groūd as to make himself a graue in: & this must be a comfort to the members of Christ that are in pouertie. And it teacheth them, if they haue no more but foode and raiment, to be there with content, knowing that Christ their head and king hath cōsecrated this very estate unto them. Secondly the tombe wherein Christ was laide was a newe tomb wherein neuer any man lay before. And it was the speciall appointment of Gods prouidence that it should be so, because if any man had bene buried there aforetime, the malitious Iewes would haue pleaded, that it was not Christ that rose againe but some other. Thirdly we must obserue, that this tombe was in a garden, as the fall of man was in a garden,[^305] & as the apprehension of Christ in a gardē beyond the brooke Cedron. And here we must note the practise of a good man. This garden was the place of Iosephs delight & holy recreation wherin he used to solace himselfe in beholding the good creatures of God, yet in the same place doth he make his owne graue long before he dyed: whereby it appeares, that his recreation was ioyned with a meditatiō of his end: and his example must be followed of us. True it is, God hath giuen us his creatures not only for necessity, but also for our lawfull delight, but yet our duty is, to mingle therewith serious meditation and consideration of our last end. It is a brutish part to vse the blessings and creatures of God, and not at all to be bettered in regard of our last end by a further vse thereof.\n\nThe time when Christ was buried was the euening, wherein the Sabbath was to begin according to the maner of the Iewes, which beganne their daies at sunne-setting from euening to euening according to that in Genesis: *the evening and the morning was the first day.*[^306] Now Ioseph commeth a litle before euening & beggeth the body of Christ and burieth it: where note, that howsoeuer we are not bound to keepe the sabbath so strictly as the Iewes were, yet when we haue any busines or worke to be done of our ordinarie calling, we must not take a part of the Lordes sabbath day to do it in, but preuent the time, & doe it either before as Ioseph did, or after the sabbath. This is litle practised in the world. Mē think if they go to church before & after noone to heare Gods worde, then all the day after they may doe what they list, and spend the rest of the time at their owne pleasure: but the whole day is the Lordes, & therefore must be spent wholly in his seruice both by publicke hearing of the word, and also by priuate reading and meditation on the same.\n\nTo conclude the doctrine of Christes buriall: Here it may be demanded, how he was alwaies after his incarnation both god and man, considering he was dead & buried, and therefore bodie and soule were sundred, & a dead mā seemes to be no man. *Answ.* A dead man in his kinde is as true a man as a living man: for though bodie and soule be not united by the bond of life, yet are they united by a relation which the one hath to the other in the counsell and good pleasure of God, and that as truly as man and woman remaine coupled into one flesh by a couenant of mariage, though afterwarde they be distant a thousand miles asunder: and by vertue of this relation euery soule in the day of iudgement shall be reunited to his owne bodie, & euery bodie to his own soule. But there is yet a more straighter bond betweene the body & soule of Christ in his death & burial.[^307] For as when he was liuing his soule was a meane or bond to unite his godhead & his bodie togither: so whē hee was deade his verie godhead was a meane or middle bond to unite the bodie and soule: and to say otherwise is to dissolue the hypostaticall union, by vertue wherof Christes body and soule though seuered ech frō other, yet both were still ioyned to the godhead of the sonne.\n\nThe use and profite which may be made of Christes buriall is two-folde. I. It serueth to worke in us the buriall of all our sinnes. *Knowe yee not* (saieth Paul) *that all who haue beene baptised into Christ,*[^308] *have beene baptised into his death, and are buried with him by baptisme into his death?* If any shall demaund how any man is buried into the death of Christ, the answere is this: Euery Christian man and woman are by faith mystically united unto Christ and made all members of one body, whereof Christ is the head. Now therefore as Christ by the power of his godhead when he was dead and buried, did ouercome the graue & the power of death in his own person. So by the very same power by means of this spirituall coniunctiō doth he worke in all his members a spirituall death & buriall of sinne and naturall corruption.[^309] When the Israelites were burying of a mā for feare of the soldiers of the Moabites, they cast him for hast into the sepulcher of Elisha. Now the dead man, so soone as he was down, & had touched the body of Elisha, he revived & stood upon his feet. So let a man that is dead in sin be cast into the graue of Christ, that is, let him by faith but touch Christ dead & buried, it will come to passe by the vertue of Christs death & buriall, that he shalbe raised frō the death & bōdage of sin to become a new mā.\n\nSecōdly the buriall of Christ serues to be a sweet perfume of all our graues and burials: for the graue in it selfe is the house of perditiō; but Christ by his burial hath as it were cōsecrated and perfumed all our graues: & in stead of houses of perdition,[^310] hath made them chambers of rest & sleepe, yea beds of downe, & therfore howsoeuer to the eye of mā the beholding of a funerall is terrible, yet if we could then remember the buriall of Christ, & consider how he thereby hath changed the nature of the graue, euen then it woulde make us to reioice. Lastly we must imitate Christs buriall in being cōtinually occupied in the spiritual burial of our sins.\n\nThus much of the buriall. Now followeth the third and last degree of Christes humiliation: *He descended into hell.* It seemes very likely that these wordes were not placed in the creed at the first,[^311] or (as some thinke) that they crept in by negligence because aboue threescore creeds of the most ancient councels & fathers want this clause: & among the rest the Nicene Creed. But if the ancient & learned fathers assembled in that councel had bin perswaded or at the least had imagined that these words had bin set down at the first by the Apostles, no doubt they would not in any wise haue left them out.[^312] And an anciēt writer saith directly, that these words, *he descended into hell,* are not found in the Creede of the Romane Church, nor used in the Churches of the East: & if they be, that then they signifie the burial of Christ. And it must not seeme strange to any that a worde or twaine in processe of time should creepe into the Creede, considering that the originall copies of the bookes of the old and new Testament haue in them sundry[^313] varieties of readings and[^314]words otherwhiles which from the margine haue crept into the text. Neuerthelesse considering that this clause hath long continued in the creed, and that by common consent of the Catholicke Church of God, & it may carry a fit sense & expositiō, it is not as some would haue it, to be put forth.\n\nTherfore that we may come to speak of the meaning of it, we must know that it hath 4. usual expositiōs, which we wil rehearse in order, & then make choise of that which shal be thought to be the fittest. The first is, that Christs soule after his passion vpon the crosse, did really & locally descend into the place of the damned. But this seems not to be true. The reasons are these. I. All the Evangelists and among the rest S. Luke intending to make an *exact narration* of the life and death of Christ haue set downe at large his passion, death,[^315] buriall, resurrection, & ascension, and withall they make rehearsall of small circumstances, therefore no doubt they woulde not haue omitted Christes locall descent into the place of the damned, if there had bene any such thing. And the end why they penned this historie was, that we might beleeue that Iesus is Christ the sonne of God, & beleeuing,[^316] we might haue life euerlasting. Now there could not haue bene a greater matter for the confirmation of our faith thē this, that Iesus the sonne of Mary who went downe to the place of the damned, returned thence to liue in happinesse for euer. II. If Christ did go into the place of the damned, then either in soule or in body or in his godheade. But his godhead could not descend, because it is euery where, and his bodie was in the graue. And as for his soule it went not to hell, but presently after his death it went to paradise, that is, the third heauen, a place of ioy & happines. *Luke.* 23.43. *This day shalt thou be with me in paradise:* which wordes of Christ must be understood of his manhood or soule, & not of his godhead. For they are an answer to a demād: & therfore unto it▪ they must be sutable. Now the thief seeing, that Christ was first of all crucified▪ & therfore in all likelihood▪ first of all die, makes his request to this effect. Lorde, thou shalt shortly enter into thy kingdome, remēber me then, to which Christes answere (as the very words import) is thus much. I shall enter into paradise this day, & there shalt thou be with me. Now there is no entrance, but in regard of his soule or manhood. For the godhead which is at all times in all places, cā not be said properly to enter into a place. Again when Christ saith, *thou shalt be with me in paradise,* he doeth intimate a resemblāce▪ which is betweene the first & secōd Adam. The first Adā sinned against God, & was presently cast foorth out of paradise. Christ the second Adam hauing made a satisfactiō for sinne must immediatly enter into paradise. Now to say that Christ in soule descended locally into hell, is to abolish this analogie betwene the first & second Adam. III. Ancient councels in their confessions and creeds omitting this clauseshew, that they did not acknowledge any reall descent, and that the true meaning of these words, *he descended,* was sufficiently included in some of the former articles, & that may appeare, because when they set downe it, they omit some of the former: as Athanasius in his creed setting downe these words *he descended, &c.* omits the *buriall,* putting them both for one as he expounds himselfe[^317] else where. Now let us see the reasons which may be alledged to the contrary.\n\n*Ob.* I. Mat. 12.40. The sonne of man shall be 3. dayes & 3. nights in the heart of the earth, that is, in hell. *Ans.* I. This exposition is directly against the scope of the place: for the Pharisies desired *to see a signe,* that is, some sensible & manifest miracle: & hereunto Christ answeres that he will giue them the signe of Ionas, which cā not be the descent of his soule into the place of the dāned which is impossible; but rathet his buriall, & after it his manifest & glorious resurrectiō. II. The hart of the earth may as wel signify the graue as the center of the earth. For thus Tyrus bordering upon the sea is said to be in the heart of the sea.[^318] III. This exposition takes it far granted that hell is seated in the middest of the earth▪ wheras the scriptures reveale unto us no more but this, that hell is in the lower parts: but wher these lower parts should be, no man is able to define.\n\n*Obiect.* II. Act. 2.37. *Thou wilt not leaue my soule in hell, neither wilt thou suffer thy holy one to see corruption. Answer.* These wordes can not prooue any locall descent of Christs soule. For Peters drift in alleadging of them is, to prooue the resurrection, and he saith expressely, that the wordes must be vnderstoode of the resurrection of Christ, vers. 31. *He seeing this before, spake of the resurrection of Christ.* What? namely these words, *his soule was not left in hell, &c.* Nowe there is no resurrection of the soule, but of the bodie onely, as the soule cannot be said to fall, but the bodie. It will be replied, that the word 〈 in non-Latin alphabet 〉 cannot signifie the bodie, and the word 〈 in non-Latin alphabet 〉 the graue. *Answer.* The first word signifies not onely the spirituall part of man, the soule▪ but also the whole person, or the man himselfe, Rom. 13.1. 1. Cor. 15.45. And the second is as well taken for the graue, as for hell. Apoc. 20.14. Death and 〈 in non-Latin alphabet 〉 are cast into the lake of fire. Nowe we can not say, that hell is cast into hell, but the graue into hell. And the word in this text, must needes haue this sense. For Peter makes an opposition betweene the graue into which Dauid is shut vp, and the hell out of which Christ was deliuered, vers. 29. & 31. Againe it will be saide, that in this text there be two distinct parts: the first of the soules comming forth of hell,[^319] in these words, *Thou wilt not leaue my soule in hell.* The second, of the bodies rising out of the graue in the next words: *neither wilt thou suffer my flesh to see corruption. Answer.* It is not so. For flesh in this place signifies not the bodie alone, but the humane nature of Christ, as appeares vers. 30. vnlesse we shall say that one and the same word in the same sentence is taken two waies. And the words rather carrie this sense: Thou wilt not suffer me to continue long in the graue; nay which is more, in the time of my continuance there, thou wilt not suffer me so much as to feele any corruption; because I am thy holy one.\n\n*Obiect.* III. 1. Pet. 3.19. *Christ was quickned in spirit, by the which spirit he went and preached to the spirits which are in prison. Answer.* The place is not for this purpose. For by spirit is ment not the soule of Christ, but his Godhead, which in the ministerie of Noe preached repentance to the olde world. And I thinke that Peter in this place alludes to another place in Genesis 6.3. where the Lord saith, *My spirit shall not alwaies striue with man, because he is but flesh.* And if the spirit doe signifie the soule, then Christ was quickned either by his soule or in his soule. But neither is true. For the first, it can not be said, that Christ was quickened by his soule, because it did not ioyne it selfe to the bodie: but the Godhead ioyned them both. Neither was he quickened in soule: for his soule died not. It could not die the first death, which belongs to the bodie: and it did not die the second death, which is a totall separation from God: onely it suffered the sorrowes of the second death, which is the apprehension of the wrath of God; as a man may feele the pangs of the first death, and yet not die the first death, but liue. Againe, it is to no ende that Christs soule should goe to hell to preach, considering that it was neuer heard of that one soule should preach to another, especially in hell, where all are condemned, and in conscience convicted of their iust damnation, and where there is no hope of repentance or redemption. It will be answered, that this preaching is onely reall or experimentall, because Christ shews himselfe there to conuince the vnbeleefe of his enemies. *Answer.* This which is said is flat against reason. For when a man is iustly condemned by God,[^320] and therfore sufficiently convicted: what neede the iudge himselfe come to the place of executiō to conuict him. And it is flat against the text. For the preaching that is spoken of here, is that which is performed by men in the ministerie of the word, as Peter expounds himselfe, 1. Pet. 4.6. *To this purpose was the Gospell also preached vnto the deade, that they might be condemned according to men in the flesh, that they might liue according to God in the spirit.* Lastly, there is no reason why Christ should rather preach and shew himselfe in hell, to them that were disobedient in the daies of Noe, then to the rest of the damned.\n\nAnd this is the first exposition, the second follows. *He descended into hell,* that is, Christ descended into the graue, or was buried. This exposition is agreeable to the truth, yet is it not meet or conuenient. For the clause next before, *he was buried,* cōtained this point: & therfore if the next words following yeelde the same sense, there must be a vaine and needelesse repetition of one and the same thing twise, which is not in any-wise to be allowed in so short a Creede as this. If it be said that these wordes are an exposition of the former, the answeare is, that then they should be more plaine then the former. For when one sentence expoundeth an other, the latter must alwaies be the plainer: but of these two sentences, *He was buried, he descended into hell,* the first is very plaine and easie, but the latter very obscure and hard, and therefore it can be no exposition thereof: and therefore this exposition also is not to be receiued.\n\nThirdly, others there be which expound it thus, *He descended into hell,* that is, Christ Iesus when he was dying vpon the crosse, felt and suffered the pangs of hell and the full wrath of God seazing vpon his soule. This exposition hath his warrant in Gods worde, where hell often signifieth the sorrowes and paines of hell, as Hanna in her song vnto the Lord saith,[^321] *The Lorde killeth and maketh aliue, he bringeth downe to hell and raiseth vp,* that is, he maketh men feele woe and miserie in their soules, euen the pangs of hell, and after restoreth them. And Dauid saith, *The sorrowes of death compassed me, and the terrours of hell laide holde on mee.*[^322] This is an vsuall exposition receiued of the Church, and they which expounde this article thus, giues this reason thereof: The former wordes, *was crucified, deade and buried,* doe containe (say they) the outward sufferings of Christ: nowe because he suffered not onely outwardly in bodie, but also inwardly in soule, therefore these words, *he descended into hell,* doe set forth vnto vs his inwarde sufferings in soule, when he felt vpon the crosse the ful wrath of God vpō him. This exposition is good and true, and whosoeuer will may receiue it. But yet neuerthelesse it seemes not so fitly to agree with the order of the former articles. For these words, *was crucified, dead and buried,* must not be vnderstood of any ordinarie death, but of a cursed death in which Christ suffered the full wrath of God, euen the pangs of hell both in soule and bodie: seeing then this exposition is contained in the former words, it cannot fitly stand with the order of this short Creede, vnlesse there should be a distinct article of things repeated before.\n\nBut let vs come to the fourth exposition; *He descended into hell,* that is, when he was dead and buried, he was held captiue in the graue, and lay in bondage vnder death for the space of three daies. This exposition also may be gathered forth of the Scriptures. Saint Peter saith, *God hath raised him vp,*[^323] (speaking of Christ) *and loosed the sorows of death, because it was vnpossible that he should be holden of it.* Where we may see, that betweene the death and resurrection of Christ, there is placed a third matter, which is not mentioned in any clause of the Apostles Creede saue in this, and that is his bondage vnder death, which commeth in betweene his death and rising againe. And the words themselues doe most fitly beare this sence, as the speach of Iacob sheweth, *I will goe downe into*[^324] *hell vnto my sonne mourning.* And this exposition doth also best agree with the order of the Creed; first he was crucified & died, secōdly he was buried, thirdly laid in the graue, and was therein held in captiuitie and bondage vnder death. And these three degrees of Christs humiliation, are most fitly correspondent to the three degrees of his exaltation. The first degree of his exhaltation, *he rose againe the third day,* answearing to the first degree of his humiliatiō, *he died:* the second degree of his exhaltatiō, *he ascended into heauen,* answering to his going downe into the graue, *was buried*: and thirdly his sitting at the right hand of God (which is the highest degree of his exhaltation) answearing to the lowest degree of his humiliation, *he descended into hell.* These two last expositions are commonly receiued, and we may indifferently make choice of either: but the last (as I take it) is most agreeable to the order and words of the Creede.\n\nThus much for the meaning of the words. Now follow the vses. And first of all Christs descending into hell, teacheth euery one of vs that professe the name of Christ, that if it shall please God to afflict vs, either in bodie, or in minde, or in both, though it be in most grieuous and tedious manner, yet must we not thinke it strange. For Christ vpon the crosse not onely suffered the pangs of hell, but after he was dead, death takes him and as it were carries him into his denne, or cabbin, and there triumpheth ouer him, holding him in captiuitie and bondage, and yet for all this was he the sonne of God: and therefore when Gods hande is heauie vpon vs any way, we are not to despaire, but rather thinke it is the good pleasure of God to frame and fashion vs, that we may become like vnto Christ Iesus as good children of God. Dauid a man after Gods owne heart was by Samuel annointed king ouer Israel, but withall God raised vp Saul to persecute him, as the fowler hunteth the partridge in the mountaine, in so much that Dauid said, there was but one step betweene him & death.[^325] So likewise Iob a iust man and one that feared God with all his heart, yet how heauily did God lay his hand vpon him; his goods and cattell were all taken away, and his owne children slaine, and his owne bodie striken by satan with loathsome biles from the sole of his foote vnto the crowne of his head, so as he was faine to take a potsheard and scrape himselfe sitting amōg the ashes. And Ionah the seruant and Prophet of the most high God, when he was called to preach to Ninivie, because he refused for feare of that great citie, God mette with him, and he must be cast into the sea, and there be swallowed vp of a whale, that so he might chastice him: and thus doth he deale with his owne seruants, to make them conformable to Christ. And further, when it pleaseth God to lay his hand vpon our soules, and make vs haue a troubled and distressed conscience, so as we doe as it were struggle with Gods wrath as for life and death, and can finde nothing but his indignation seazing vpon our soules, which is the most grieuous and perplexed estate that any man can be in: in this case howsoeuer we cannot discerne or see any hope or comfort in our selues, yet we must not thinke it strange, nor quite despaire of his mercie. For the sonne of God himselfe descended into hell, and death carried him captiue, and triumphed ouer him in the graue, and therefore though God seeme to be our vtter enemie, yet we must not despaire of his helpe. In diuers Psalmes we reade howe Dauid was not onely persecuted outwardly of his enemies, but euen his soule and conscience were perplexed for his sinnes, so as his bones were consumed within him,[^326] and his moysture was turned into the drought in sommer. This caused Iob to cry out that the arrowes of God were within him,[^327] and the venyme thereof did drinke vp his spirit, the terrours of God did fight against him, and the griefe of his soule was as waightie as the sand of the sea, by reason whereof he saith, that the Lord did make him a marke and a butte to shoote at:[^328] and therefore when God shall thus afflict vs, either in bodie or in soule, or in both, we must not alwaies thinke that it is the wrathfull hand of the Lord that begins to bring vs to vtter condemnation for our sinnes, but rather his fatherly worke to kill sinne in vs, and to make vs grow in humilitie, that so we may become like vnto Christ Iesus. Secondly, whereas Christ for our sakes was thus abased euen vnto the lowest degree of humiliation that can be, it is an example for vs to imitate, as Christ himselfe prescribeth: *Learne of me that I am meeke and lowly.*[^329] And that we may the better doe this, we must learne to become nothing in our selues, that we may be all in all forth of our selues in Christ: we must loath and thinke as basely of our selues as may be in regard of our sinnes. Christ Iesus vpon the crosse was content for our sakes, to become a worme and no man,[^330] as Dauid saith, which did chiefely appeare in this lowest degree of his humiliation, when as death did as it were tread on him in his denne; and the same minde must likewise be in vs which was in him. The liking that we haue of our selues must be meere nothing, but all our loue and liking must be forth of our selues in the death and bloode of Christ.\n\n[^1]: Luk. 24.26.\n[^2]: Rev. 15.2.\n[^3]: Act. 14.22.\n[^4]: Act. 2.23.\n[^5]: 1. Non peccator.\n[^6]: 2. Iustus.\n[^7]: Heb. 7.22.\n[^8]: Ioh. 3.16. & 30.5.\n[^9]: Lud. Gran.\n[^10]: Lev. 4.4, 29.\n[^11]: 1. Pet. 4.1.\n[^12]: Psal. 119.37. Iob 31.1. Prov. 4.23.\n[^13]: 1. Cor. 9.17. 〈 in non-Latin alphabet 〉.\n[^14]: Luk. 3.1.\n[^15]: Gen. 49.10.\n[^16]: Isa. 11.1.\n[^17]: Hebr. 7.22.\n[^18]: Isa. 52.4.\n[^19]: 2. Chr. 19.6.\n[^20]: Mat. 26.36. Luc. 22.39.\n[^21]: Ioh. 18.2.\n[^22]: Ioh. 18.4.\n[^23]: Jn personis non est aliud & aliud: est tamen alius & alius.\n[^24]: Mat. 26.37. 〈 in non-Latin alphabet 〉.\n[^25]: Psal. 503.1.\n[^26]: Act. 16.6, 7.\n[^27]: Heb. 5.7.\n[^28]: 2. Cor. 12, 9.\n[^29]: Audit ad salutem. non audit ad voluntatem.\n[^30]: Mat. 26.3, 4, 5.\n[^31]: 2. Sam. 17.23.\n[^32]: Mat. 26.47. Ioh. 18.3.\n[^33]: Luk. 25.12▪\n[^34]: Mat. 24.9.\n[^35]: Luk. 22.52.\n[^36]: Prov. 28.1.\n[^37]: Iohn. 18.4, 5, 6.\n[^38]: 2. Cor. 2.16.\n[^39]: Mar. 14.44.\n[^40]: Ioh. 6▪ 70.\n[^41]: Ier. 15.19▪\n[^42]: Isai. 6.5. Act▪ 20.28.\n[^43]: 1. Tim. 6.10 ▪\n[^44]: Mat. 20.50.\n[^45]: Mat. 13.30.\n[^46]: Ioh. 18.12.\n[^47]: Mat. 26.57. Mar. 14.53. Luk. 22.66. Ioh. 18.19.\n[^48]: Mat. 27.1, 2.\n[^49]: Isai. 59.7.\n[^50]: Exod. 32.6.\n[^51]: Mat. 26.59. Mat. 14.55.\n[^52]: Ioh. 18.19.\n[^53]: 1. Pet. 3.15.\n[^54]: Ioh. 18.19, 20.\n[^55]: Act. 12.12,\n[^56]: Math. 21.15.\n[^57]: Matth. 15.3.\n[^58]: Rom. 10.3.\n[^59]: Matt. 23.2, 3.\n[^60]: Ioh. 18.22.\n[^61]: Math. 5.39.\n[^62]: Mat▪ 26.60.\n[^63]: Tertul. Apol. contra gent.\n[^64]: Mark. 14.38.\n[^65]: Ioh. 2.16. vers. 21.\n[^66]: Psal. 141.3.\n[^67]: Psal. 51.15.\n[^68]: 1. Th. 5.27.\n[^69]: Math. 26.24. Mar. 14.62. Ioh. 19.7.\n[^70]: Ioh. 18.19. Luk. 23. Math. 27.2. Mark. 15.1.\n[^71]: Math. 27.18.\n[^72]: Num. 11.26, 27, 28.\n[^73]: Ioh. 3.29.\n[^74]: Mat. 27, 20.\n[^75]: Exo. 18.21.\n[^76]: Ioh. 18.28.\n[^77]: Matt. 27.6.\n[^78]: Math. 23.23▪\n[^79]: Rom. 11, 32.\n[^80]: Luk. 23.2.\n[^81]: Ioh. 6.15 Mat. 17.27.\n[^82]: Psal. 120.4. and 5.9.\n[^83]: Iam. 3.6.\n[^84]: Vniustly. For a blasphemer by their law should be stoned and not crucified.\n[^85]: Matth. 27.22, 23.\n[^86]: 1. Tim. 6.12,\n[^87]: Ioh. 18.36, 37.\n[^88]: Math. 8.31. Mark. 6.41. Ioh. 11.43.\n[^89]: Psal. 2.9. & 110.2.\n[^90]: Math. 13.46.\n[^91]: 1. Cor. 7.31.\n[^92]: Matt. 13.9.\n[^93]: Psal. 40.6.\n[^94]: Luk. 25.7.\n[^95]: Luk. 23.8.\n[^96]: Luk. 13.32.\n[^97]: Ioh. 19.1.\n[^98]: Luk. 23.14, 15, 16.\n[^99]: Psal. 119.24.\n[^100]: 1. Tim. 3.9.\n[^101]: 1. Tim. 2.12.\n[^102]: Prov. 17.15.\n[^103]: 2. Tim. 2.17.\n[^104]: Psal. 137.9.\n[^105]: Mat. 27.23, 24. Luk. 23.14, 22. Mar. 15.14.\n[^106]: Ioh. 18.38. & 19.4.\n[^107]: Mat. 27.24.\n[^108]: Mar. 15.10.\n[^109]: Mat. 27.16.\n[^110]: Isai. 8.20.\n[^111]: Ioh. 19.7, 8.\n[^112]: Mat. 26.66.\n[^113]: Deut. 17.7, 8, 9.\n[^114]: Act. 9.2.\n[^115]: Rom. 9.3.\n[^116]: Mat. 23.10.\n[^117]: Luk. 23.24.\n[^118]: Mat. 27.25.\n[^119]: Ioh. 19.12, 13.\n[^120]: Revel. 21.8.\n[^121]: Euseb. hist. l. 2. c. 7.\n[^122]: 1. Pet. 3.18. 1. Ioh. 2.1.\n[^123]: Luk. 23.34.\n[^124]: Psal. 32.1.\n[^125]: Iohn. 19.\n[^126]: Iewish Rabbines. Cypr. lib. de resurrect. Aug. Serm. 71. de temp. Hieron. epist. Paulae ad Marcellam.\n[^127]: Ioh. 19.14. Mar. 15.23.\n[^128]: A. Gell. noct. alt. lib. 3. c. 2.\n[^129]: Iosu. 7.24. Levi. 24.12. Acts. 7.58.\n[^130]: Lev. 6.36.\n[^131]: Heb. 13.12.\n[^132]: 1. Cor. 4.13.\n[^133]: Luk. 9.23.\n[^134]: Colos. 1.24.\n[^135]: Luk. 23.26.\n[^136]: Mat. 11.28.\n[^137]: Luk. 23.27.\n[^138]: Hebr. 13.3.\n[^139]: 2. Cor. 7.10.\n[^140]: Mar. 15.23.\n[^141]: Deu. 32.22, 23.\n[^142]: Gal. 3.13\n[^143]: Deu. 21.23.\n[^144]: Philip. 2.8.\n[^145]: Num. 25 4. 2. Sam. 21.6.\n[^146]: Psal. 22.17.\n[^147]: Iren. lib. 2. cap. 42. Aug. lib. 50. Hom. 3.\n[^148]: Author libri de passione inter opera Cypriani.\n[^149]: Math. 6.12.\n[^150]: Zach. 12.10.\n[^151]: Ioh. 3.14.\n[^152]: Gal. 3.1.\n[^153]: Gal. 3.24.\n[^154]: Esa. 53.6.\n[^155]: 2. Tim. 1.12.\n[^156]: Gen. 3.7, 8.\n[^157]: Rev. 3.17.\n[^158]: Exod. 32.25.\n[^159]: Prov. 29.18.\n[^160]: Rev. 3.18.\n[^161]: Rev. 7.14.\n[^162]: Gal. 3.27. Eph. 4.24.\n[^163]: 2. Cor. 5.1, 2, 3.\n[^164]: August. ser. 119. de tempore.\n[^165]: Producta mors. Mar. 15.25.\n[^166]: Fictitium Christum.\n[^167]: Math. 27.37, 38, 39.\n[^168]: 2. King. 2.23, 24.\n[^169]: Mat. 27.44.\n[^170]: Luk. 23.39.\n[^171]: Synechdoche.\n[^172]: 2. King. 18.36.\n[^173]: 1. Sam. 1.14.\n[^174]: Mat. 27.46.\n[^175]: Psal. 77.2, 3.\n[^176]: vers. 10, 11, 12, &c.\n[^177]: Ioh. 19.28.\n[^178]: Iud. 4.19.\n[^179]: Iud. 15.18.\n[^180]: Psal. 143.6. & 42.1.\n[^181]: Mat. 15.36.\n[^182]: Gen. 24.33 ▪\n[^183]: Psal. 31.5.\n[^184]: Psal. 40.7.\n[^185]: Psal. 31.5.\n[^186]: 1. Sam. 30.6.\n[^187]: 2. Tim. 1.12.\n[^188]: Heb. 12.9.\n[^189]: Luk. 23.46.\n[^190]: Gen. 2.17.\n[^191]: Ioh. 10.18. Mat. 27.46. Luk. 23.46.\n[^192]: Isai. 38.14.\n[^193]: Mar. 15.39.\n[^194]: Ioh. 19.30.\n[^195]: Mar. 15.44.\n[^196]: To signifie this point the Creede saith that he was crucified & also died.\n[^197]: Heb. 2.15.\n[^198]: 1. Cor. 15.55.\n[^199]: Rom. 8.1.\n[^200]: Heb. 9.15.16.\n[^201]: 1. Ioh. 3.16.\n[^202]: Ioh. 19.36.\n[^203]: Exo. 12.46.\n[^204]: 1. Cor. 5.7. Ioh. 1.29.\n[^205]: Exo. 12.23.\n[^206]: Isai. 13.3. Isai. 46.11.\n[^207]: Isai. 37.29.\n[^208]: Columb. de re Anat. l. 7.\n[^209]: 1. Ioh. 5.8.\n[^210]: Heb. 3.1.\n[^211]: Exop. 29.7. Psal. 113.2.\n[^212]: Psal. 45.7.\n[^213]: Exod. 28.2.\n[^214]: Exo. 28.12, 21.\n[^215]: Cant. 8.6.\n[^216]: Coloss. 2.3.\n[^217]: Psal. 25.14. Ephe. 1.17. 1. Cor. 2.12.\n[^218]: Exo. 28.36.\n[^219]: Heb. 7.\n[^220]: Gen. 14.18.\n[^221]: Protulit non obtulit.\n[^222]: Heb. 7.24. 〈 in non-Latin alphabet 〉.\n[^223]: Psal. 82.\n[^224]: Mat. 23.10.\n[^225]: or the godhead.\n[^226]: Heb. 10.10.\n[^227]: Gen. 8.20. Iob. 1.8.\n[^228]: Gen. 8.21.\n[^229]: Ephe. 5.2.\n[^230]: Hebr. 10.14. Heb. 9.28.\n[^231]: Heb. 9▪22.\n[^232]: 1. Ioh. 1▪7.\n[^233]: Rom▪ 5.10.\n[^234]: Heb. 9▪14.\n[^235]: Heb. 10.20.\n[^236]: Mat. 23.9.\n[^237]: Ioh. 17.19.\n[^238]: Luk. 4.19. Lev. 25.10.\n[^239]: Aggai. 2.4.\n[^240]: Agg. 2.10.\n[^241]: Lev. 2.13. Eze. 43.24.\n[^242]: Ezec. 16.4.\n[^243]: Colos. 4 6.\n[^244]: Math. 5.13.\n[^245]: Eze. 47.8, 11.\n[^246]: Mare mortuum.\n[^247]: Mal. 1.11. 1. Tim. 2.8.\n[^248]: Rev. 8.3. Heb. 13.10.\n[^249]: Rom. 15.16.\n[^250]: Heb. 10.21.\n[^251]: Coloss. 2.14, 15.\n[^252]: Ioh. 19.21.\n[^253]: Ose. 6.\n[^254]: Rom. 9.13.\n[^255]: Gen. 25.23.\n[^256]: Luk. 23.40.\n[^257]: Ioh. 7▪38.\n[^258]: Iob 32.19.\n[^259]: Psal. 34.11.\n[^260]: Ierem. 15.19.\n[^261]: Gen. 20.11.\n[^262]: Psal. 119.71.\n[^263]: 1. Cor. 11.32. Mich. 7.9.\n[^264]: 1. Tim▪ 1.15.\n[^265]: Heb. 11.1.\n[^266]: Rom. 4.18.\n[^267]: Luk. 23▪44. 〈 in non-Latin alphabet 〉.\n[^268]: Luk. 23.44. 〈 in non-Latin alphabet 〉.\n[^269]: Euseb. Chron. Tertull. Apolog. c 21. Ores. l. 7. c▪ 4.\n[^270]: 2. Cor. 3.5.\n[^271]: Mal. 4.2.\n[^272]: Isa. 8.20. Luk. 1.79.\n[^273]: 2. Pet. 1.1.\n[^274]: Mat. 27.11.\n[^275]: Hebr. 9.8.\n[^276]: Ioh. 1.51.\n[^277]: Dan. 9.17.\n[^278]: Matt. 27.51.\n[^279]: Agg. 2.7.\n[^280]: Mat. 27.52.53.\n[^281]: Mar. 15.39.\n[^282]: Mat. 27.54.\n[^283]: 2. King. 1.13.\n[^284]: Habac. 3.16.\n[^285]: Exod. 9.27. & 34.\n[^286]: Col. 2.14, 15.\n[^287]: Philip. 3.18.\n[^288]: Galat. 6.14.\n[^289]: 1. Cor. 4.9.\n[^290]: Mat. 27. Mar. 15.43. Ioh. 19.38.\n[^291]: Gen. 3.19.\n[^292]: Ier. 22.19.\n[^293]: Amos. 2.1.\n[^294]: Luk. 23.50.\n[^295]: Luk. 23.50, 51.\n[^296]: Mat. 19.24.\n[^297]: Ioh. 19.38.\n[^298]: Iam. 4.8.\n[^299]: Iam. 3.17.\n[^300]: Ioh. 19 40. Luk. 24.1.\n[^301]: P. Ram. theol. l. 1. c. 14. Seems to be deceiued in that he puts Christs buriall for his embalming, and his descending into bell for his buriall or his lying in the graue.\n[^302]: 1. Cor. 15.29.\n[^303]: Mat. 27.59.\n[^304]: Tit. 2.3. 1. Tim. 3.2. 〈 in non-Latin alphabet 〉. Ioh. 19.42. Mat. 27.60.66.\n[^305]: Ioh. 19.41. Gen. 3.8. Ioh. 18.1.\n[^306]: Luk. 23.54. Mat. 27.57.\n[^307]: Damasc.\n[^308]: Rom. 6.3.\n[^309]: 2. Kin. 13.21.\n[^310]: Isai. 57.2.\n[^311]: P. Vires. in symb. Erasm. in Colloq.\n[^312]: Ruff. in exposit. symb.\n[^313]: Varias lectiones.\n[^314]: Mat. 27.9. Jeremie for Zacharie.\n[^315]: Luk. 1.3. Omnia assequuto 〈 in non-Latin alphabet 〉.\n[^316]: Ioh. 20.31.\n[^317]: Li. de incar. Chrys▪ hom. 1. & 2. in symb.\n[^318]: Ezec. 27.4. In corde marium.\n[^319]: Bellar. quaest. de descen.\n[^320]: After iust execution conuiction is needelesse.\n[^321]: 1. Sam. 2.6.\n[^322]: Psal. 18.5.\n[^323]: Act. 2.24.\n[^324]: or, the graue. Gen. 37.35.\n[^325]: Iob. 2.8, 9.\n[^326]: Psal. 32.3.\n[^327]: Iob 6.4.\n[^328]: & 16.9, 12.\n[^329]: Mat. 11.29.\n[^330]: Psal. 22.6."},{"number":5,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[5],"items":[],"text":"And thus much of this clause, as also of the state of Christs humiliation. Nowe followeth his second estate, which is his exaltation into glorie, set down in these words, *The third day he rose againe from the deade, &c.* And of it we are first to speake in generall, then in particular according to the seuerall degrees thereof. In generall, the exaltation of Christ is, that glorious or happie estate, into which Christ entred after he had wrought the worke of our redemption vpon the crosse. And he was exalted according to both natures, in regard of his Godhead, and also of his manhood. The exaltation of the Godhead of Christ, was the manifestation of the glorie of his Godhead in the manhoode. Some will peraduenture demaunde, how Christs Godhead can be exalted, seeing it admits no alteration at all. *Answer.* In it selfe it cannot be exalted, yet beeing considered as it is ioyned with the manhood into one person, in this respect it may be said to be exalted: and therefore, I say, the exaltation of Christs Godhead is the manifestation of the glorie thereof in the manhood. For though Christ from his incarnation was both God and man, and his Godhead dwelt in his manhood; yet from his birth vnto his death, the same Godhead did little shew it selfe, and in the time of his suffering did as it were lie hid vnder the vaile of his flesh, as the soule doth in the bodie, when a man is sleeping, that thereby in his humane nature he might suffer the curse of the law, and accomplish the worke of redemption for vs, in the low and base estate of a seruant. But after this worke was finished, he began by degrees to make manifest the power of his Godhead in his manhood. And in this respect his Godhead may be saide to be exalted. The exaltation of Christs humanitie stoode in two things. The first that he laide downe all the infirmities of mans nature, which he carried about him so long as he was in the state of a seruant, in that he ceased to be wearie, hungrie, thirstie, &c. Here it may be demāded, whether the skarres & woūds remain in the bodie of Christ now after it is glorified. *Ans.* Some think that they doe remain as testimonies of that victorie which Christ obtained of his & our enemies,[^1] & that they are no deformitie to the glorious bodie of our Lord, but are themselues also in him in some vnspeakable manner glorified. But indeede it rather seemes to be a truth, to say that they are quite abolished; because they were a part of that ignominious and base estate in which our Sauiour was vpon the crosse: which after his entrance into glorie he laid aside. And if it may be thought that the woundes in the hands and feete of Christ remaine to be seene, euen to the last iudgement, why may we not in the same manner thinke that the vaines of his bodie remaine emptied of their blood, because it was shed vpon the crosse.\n\nThe second thing required in the exaltation of Christs manhood is, that both his bodie and soule were beautified and adorned with all qualities of glorie. His minde was inriched with as much knowledge and vnderstanding as can possibly befall any creature, and more in measure then all men and angels haue: and the same is to be said of the graces of the spirit in his wil and affections: his bodie also was incorruptible, and it was made a shining bodie, a resemblance whereof some of his disciples sawe in the mount: and it was indued with agilitie, to mooue as well vpward as downeward, as may appeare by the ascension of his bodie into heauen, which was not caused by constraint or by any violent motion, but by a propertie agreeing to all bodies glorified. Yet in the exaltation of Christs manhood we must remember two caveats: first, that he did neuer lay aside the essentiall properties of a true bodie, as length, breadth, thicknes, visibilitie, locallitie which is to be in one place at once and no more, but keepeth all these still, because they serue for the beeing of his bodie. Secondly wee must remember that the gifts of glorie in Christs bodie are not infinite but finite: for his humane nature beeing but a creature, and therefore finite, could not receiue infinite graces and gifts of glorie. And hence it is more then manifest that the opinion of those men is false, which hold that Christs bodie glorified, is omnipotent and infinite, euery way able to doe whatsoeuer he will: for this is to make a creature to be the creator.\n\nThus much of Christs exaltation in generall. Now let vs come to the degrees thereof, as they are noted in the Creede, which are in number three: I. *He rose againe the third day*: II. *He ascended vnto heauen*: III. *He sitteth at the right hand of God the father almightie.* In the handling of Christs resurrection, we must consider these points: I. why Christ ought to rise againe: II. the manner of his rising. III. the time when he rose: IV. the place where: V. the vses thereof. For the first, it was necessarie that Christ should rise againe, and that for three especiall causes. First, that hereby he might shew to all the people of God that he had fully ouercome death. For els, if Christ had not risen, how should we haue bin perswaded in our cōsciences, that he had made a full & perfect satisfactiō for vs: nay rather we should haue reasoned thus: Christ is not risen, & therefore he hath not ouercome death, but death hath ouercome him. Secondly, Christ Iesus which died was the sonne of God, therefore the author of life it selfe, and for this cause it was neither meet nor possible for him to be holdē of death, but he must needes rise from death to life. Thirdly, Christs priesthood hath 2. parts: one, to make satisfaction for sinne by his one onely sacrifice vpon the crosse: the other, to apply the vertue of this sacrifice vnto euery beleeuer. Now he offred the sacrifice for sinne vpon the crosse, before his death, and therefore beeing deade must needes rise againe to performe the second part of his priesthood, namely to applie the vertue thereof vnto all that shall beleeue in him, and to make intercession in heauen vnto his father for vs here on earth. And thus much of the first point.\n\nNowe to come to the manner of Christs resurrection: fiue things are to be considered in it. The first, that Christ rose againe not as euery priuate man doth, but as a publike person representing all men that are to come to life eternall. For as in his passion, so also in his resurrection, he stood in our roome and place: and therefore when he rose from death, we all, yea the whole Church rose in him,[^2] and together with him. And this point not considered, we doe not conceiue aright of Christs resurrection, neither can we reap sound comfort by it.\n\nThe second is, that Christ himselfe and no other for him, did by his owne power raise himselfe to life. This was the thing which he meant, when he said, *Destroy this temple, & in three daies I will build it vp againe:*[^3] & more plainly, *I haue* (saith he) *power to lay down my life, and I haue power to take it again.* Frō whēce we learn diuers instructions. First wheras Christ raiseth himselfe from death to life, it serueth to proue that he was not only mā, but also true god. For the body being dead, could not bring again the soule & ioyn it self vnto the same, & make it selfe aliue againe; neither yet the soule that is departed from the bodie, can returne againe & quicken the bodie: and therefore there was some other nature in Christ, namely his Godhead, which did revnite soule and bodie together, and thereby quickned the manhoode. Secondly, if Christ giue life to himselfe being dead in the graue, then much more now being aliue and in heauen glorified, is he able to raise vp his members from death to life. We are all by nature starke dead in sinne, as the dead bodie rotten in the graue; and therfore our dutie is, to come to Christ our Lord by praier, intreating him that he would raise vs vp euery day more and more from the graue of our sinnes to newnes of life. He can of men dead in their sinnes make vs aliue vnto himselfe to liue in righteousnes and true holines all the daies of our life.\n\nThe third thing is, that Christ rose againe with an earthquake. And this serueth to prooue that he lost nothing of his power by death, but still remained the absolute Lord of heauen and earth, to whome therefore the earth vnder his feete trembling doth him homage. This also prooueth vnto vs that Christ which lay dead in the graue, did raise himselfe againe by his owne almightie power. Lastly it serueth to conuince the keepers of the graue, the women which came to embaulme him, and the disciples which came to the sepulchre, & would not yet beleue that he was risen againe. But how came this earthquake? *Answer.* Saint Matthew saith, there was a great earthquake. For *the angell of the Lord descended from heauen,*[^4] *&c.* This shewes that the power of angels is great, in that they can mooue and stirre the earth. Three angels destroied Sodom & Gomorha.[^5] An angel destroied the first borne of Egypt in one night. In the host of Senacherib one angel slue in one night 14500 mē. Of like power is the deuil himself to shake the earth, and to destroy vs all, but that God of his goodnes limits & restrains him of his libertie. Well, if one angel be able to shake the earth, what then wil Christ himselfe do when he shal come to iudgemēt the secōd time, with many thousand thousāds of angels? oh how terrible will his comming be? Not without cause saith the holy Ghost that the wicked at that day shall cry out, wishing the hills to fall vpon them, and the mountains to couer them for feare of that great and terrible day of the Lord▪\n\nThe 4. thing is, that an angel ministred to Christ, being to rise again, in that he came to the graue & rolled away the stone, & sate vpō it. Where obserue, first how the angels of God minister vnto Christ; though dead & buried; whereby they acknowledge that his power, maiestie, & authoritie is not included within the bondes of the earth, but extends it selfe euen to the heauens themselues and the hosts thereof, and that according to his humanitie. Wicked men for their parts laboured to close him vp in the earth, as the basest of all creatures: but the angels of heauen most readily accept him as their soueraigne Lord and king:[^6] as in like manner they did in his temptation in the wildernes▪ and in his agonie in the garden. Secondly, that the opinion of the papists and others, which think that the bodie of Christ went through the graue-stone when he rose againe, is without warrant. For the ende, no doubt, why the angel rolled away the stone was, that Christ might come foorth. And indeede it is against the order of nature that one bodie should passe through another▪ without corruption or alteration of either; considering that euery bodie occupies a place, and two bodies at the same instāt cānot be in one proper place.\n\nFurthermore it is said, that when the angel sate on the stone, his countenance was like lightening, and his rayment as white as snow: & this serued to shew what was the glory of Christ himselfe. For if the seruant and minister be so glorious, then endlesse is the glorie of the lord and master himselfe. Lastly it is said, that for feare of the angel, the watchmen were astonied, and became as dead men: which teacheth vs, that what God would haue come to passe, all the world can neuer hinder. For though the Iewes had closed vp the graue with a stone, and set a band of souldiours to watch, least Christ should by any meanes be taken away▪ yet all this auaileth nothing: by an angel from heauen the seale is broken, the stone is remooued, and the watchmen at their wittes ends. And this came to passe by the prouidence of God, that after the watchmen had testified these things to the Iewes, they might at length be conuicted that Christ whome they crucified was the Messias.\n\nThe fifth & last point is, that Christ rose not alone, but accompanied with others: as S. Matthew saith, that the *graues opened, and many bodies of the Saints which slept arose, and came out of the graues,*[^7] *and went into the holy citie, and appeared vnto many after Christs resurrection.* And this came to passe that the Church of God might know & consider that there is a reuiuing and quickening vertue in the resurrection of Christ, wherby he is able not only to raise our dead bodies vnto life, but also when wee are deade in sinne, to raise vs vp to newnes of life. And in this very point stands a maine difference between the resurrection of Christ, & the resurrection of any other man. For the resurrection of Peter nothing auailes to the raising of Dauid or Paul: but Christs resurrection auailes for all that haue beleeued in him: by the very same power whereby he raised himselfe, he raiseth all his members: & therefore he is called a *quickening spirit.* And let vs marke the order obserued in rising. First Christ riseth, & then the saints after him. And this came to passe to verifie the Scripture, which saith that *Christ is the first borne of the dead.*[^8] Now he is the first borne of the dead, in that hee hath this dignitie & priuiledge to rise to eternal life the first of all men. It is true indeede that Lazarus & sundrie others in time rose before Christ: but yet they rose to liue a mortall life, and to die againe: Christ he is the first of all that rose to life euerlasting and to glorie: neuer any rose before Christ in this maner. And the persōs that rose before with Christ are to be noted, they were the *Saints of God,* not wicked men: whereby we are put in minde that the elect children of God onely are partakers of Christs resurrection. Indeede both good and bad rise againe, but there is a great difference in their rising: for the godly rise by the vertue of Christs resurrection, and that to eternall glorie: but the vngodly rise by the vertue of Christ, not as he is a redeemer, but as he is a terrible iudge, and is to execute iustice on them. And they rise againe for this ende, that besides the first death of the bodie, they might suffer the second death, which is the powring forth of the wrath of God vpon bodie and soule eternally. This difference is prooued vnto vs by that which Paul saith,[^9] *Christ is the first fruits of them that sleep.* Among the Iewes such as had corne fields gathered some little quantitie therof, before they reaped the rest, & offred the same vnto God, signifying therby that they acknowledged him to be the author and giuer of all increase: & this offering was also an assurance vnto the owner, of the blessing of God vpō the rest, & this being but one handful did sāctify the whol crop. Now Christ to the dead is as the first fruits to the rest of the corne, because his resurrection is a pledge & an assurance of the resurrection of all the faithfulll. When a man is cast into the sea, and all his bodie is vnder the water, there is nothing to be looked for but present death, but if he carrie his heade aboue the water, there is good hope of a recouery. Christ himself is risen as a pledge that all the iust shall rise againe: he is the heade vnto his Church, & therfore all his members must needes followe in there time. It may be demāded what became of the Saints that rose againe after Christs resurrection. *Ans.* Some think they died againe, but seeing they rose for this ende to manifest the quickning vertue of Christs resurrection, it is as like that they were also glorified with Christ, and ascended with him to heauen.\n\nThus much of the manner of Christs resurrection. Now follows the time when he rose againe, and that is specified in the Creede, *The third day he rose againe*: Thus saith our Sauiour Christ vnto the Pharisies, *As Ionas was three daies and three nights in the whales bellie: so shall the sonne of man be three daies and three nights in the heart of the earth.*[^10] And though Christ was but one day and two pieces of two daies in the graue: (for he was buried in the euening before the sabbath,[^11] and rose in the morning the next day after the sabbath) yet is this sufficient to verifie this saying of Christ. For if the analogie had stoode in three whole daies▪ then Christ should haue risen the fourth day. And it was the pleasure of God that he should lie thus long in the graue▪ that it might be knowne that he was thoroughly dead: and he continued no longer, that he might not in his bodie see corruption.[^12] Againe, it is said, Christ rose againe in the ende of the sabbath, when the first day of the weeke beganne to dawne. And this very time must be considered, as the reall beginning of the new spirituall world, in which we are made the sonnes of God. And as in the first day of the first world, light was commaunded to shine out of darknes vpon the deepes: so in the first day of this new world, the sonne of righteousnes riseth and giues light to them that sit in darknes, & dispells the darknes that was vnder the old testamēt. And here let vs mark the reason why the sabbath day was changed. For the first day of the weeke, which was the day following the Iewes sabbath, is our sabbath day, which day we keepe holy in memorie of the glorious resurrection of Christ: and therefore it is called *the Lords day.* And it may not vnfitly be tearmed[^13] *Sunday,*[^14] though the name came first from the heathen, because on this day the blessed sonne of righteousnes rose from death to life.\n\nLet vs now in the next place proceede to the proofes of Christs resurrection, which are diligently to be obserued, because it is one of the most principall points of our religion. For as the Apostle saith, *He died for our sinnes, and rose againe for our iustification* ▪[^15] and againe, *If Christ be not risen, then is our preaching vaine,*[^16] *and our faith is also vaine* ▪ The proofes are of two sorts: first, Christs appearances vnto men: secondly, the testimonies of men▪ Christs appearances were either on the first day▪ or on the daies following. The appearances of Christ the same day he rose againe are fiue. And first of all earely in the morning he appeared to Marie Magdalen.[^17] In this appearance diuerse things are to be considered. The first, of what note and qualitie the partie was, to whome Christ appeared. *Answer.* Mary Magdalen was one that had beene possessed with seuen deuils, but was deliuered and became a repentant sinner, and stoode by when Christ suffered, and came with sweete odours when he was dead to embaulme him. And therefore to hir is graunted this prerogatiue, that shee should be the first that should testifie his resurrection vnto men. And hence we learne, that Christ is readie and willing to receiue most miserable wretched sinners, euen such as haue beene vassails and bondslaues of the deuill, if they will come to him. Any man would thinke it a fearefull case, to be thus possessed with deuills as Marie was: but let all those that liue in ignorance, and by reason thereof liue in sinne without repentance, know this, that their case is a thousand times worse then Marie Magdalens was. For what is an impenitent sinner? Surely nothing els but the castle & hold of the deuill, both in bodie & soule. For looke as a captaine that hath taken some hold or skonse, doth rule & gouerne all therein, and disposeth of it at his wil & pleasure: euen so it is with all blinde and impenitent sinners; not one deuill alone, but euen legions of deuills possesse them, & rule their hearts▪ & therfore howsoeuer they may sooth themselues & say, all is well, for God is mercifull; yet their case is farre worse then Maries was. Now then▪ would any be freed from this feareful bondage? let them learne of Marie Magdalen to follow Christ, and to seeke vnto him, and then albeit the deuill and all his angels possesse their heatts, yet Christ beeing the strong man, will come and cast them all out, and dwell there himselfe.\n\nThe second is, what Christ in his appearance saide to Marie. *Answ.* He said, *Touch me not: for I am not yet ascended to my father.* Mary no doubt was glad to see Christ, & therfore looked to haue cōversed as familiarly with him as shee was wont before his death, but he forbids her to touch him, that is, not to look to inioy his corporal presence as before, but rather to seeke for his spirituall presence by faith, considering he was shortly to ascend to his father. For this cause when he appeared to his disciples, he staied not long with them at any time, but onely to manifest himselfe vnto thē, thereby to prooue the certentie of his resurrection. This prohibition shows first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ, as the Iesuits doe, who stand much vpō his outward forme and lineaments. Secondly, it ouerthroweth the popish crucifixes, and all the carued and molten images of Christ, wherein the Papists worship him, for corporall presence is not now required: therefore spirituall worship onely must be giuen vnto him. Thirdly it ouerthroweth the reall presence of Christ in the Sacrament. Many are of minde that they cannot receiue Christ, except they eat & drink his bodie & blood corporally: but it is not much materiall whether we touch him with the bodily hand or no; so be it we apprehend him spiritually by faith. Lastly, as we must not haue earthly considerations of Christ: so must we on the cōtrarie labour for the spiritual hand of faith, which may reach vp it selfe to heauen, & there lay hold on him. This is the very thing which Christ insinuateth vnto Mary in saying, *Touch me not.* And S. Paul saith, *Henceforth know we no man after the flesh, yea though we had knowne Christ after the flesh, yet now know we him no more,*[^18] that is, we know him no more as a man liuing among vs, & therfore he addes, *If any mā be in Christ, he is a new creature*: and this new creation is not by the bodily presence of Christ▪ but by the apprehēsiō of faith.\n\nThe second appearance was to Marie Magdalen & to the other Marie, as they were going from the graue to tell his disciples: at which time Christ meeteth them, & bids them go tell his brethrē that he is risen again.[^19] And wheras Christ sendeth womē to his disciples, he purposed hereby to check thē for their vnbeliefe. For these womē forsooke him not at his death, but stood by & saw him suffer, & whē he was buried they came to embalme him: but all this while what became of Christs disciples? Surely Peter denied him, & al the rest fled away, euē Iames & Iohn the sonnes of thūder, saue that Iohn stood a loofe to behold his death. Herupon Christ to make thē ashamed of their fault, sendeth these women unto them to publish that to them which they by their calling ought aboue all other to haue published. Secondly this teacheth, that whereas Christ buildeth his kingdome & publisheth his Gospell by Apostles, Euangelists, Pastors, teachers, hee can if it so please him, perfourme the same by other meanes. In this his second appearance, he used weak and silly women to publish his resurrection, and thereby shewes that he is not bound to the ordinarie means, which now hee useth. Thirdly, hee sent them to his disciples, to shew, that howsoeuer they had dealt unfaithfully with him by forsaking him and denying him, yet hee had not quite forsaken them, but if they would repent and beleeue, hee would receiue them into his loue and fauour againe, and therefore calleth them his brethren, saying, *Goe and tell my brethren.* This teacheth us a good lesson, that howsoeuer our sinnes past are to humble us in regard of our selues, yet must they not cut us off or dismay us from seeking to Christ, yea euen then when we are laden with the burdē of them, we must come unto him, & he will ease us. Fourthly whereas silly women are sent to teach Christes disciples,[^20] which were schollers brought up in his owne schoole, wee are admonished, that superioritie in place and calling, must not hinder us▪ sometime to heare and to be taught of our inferiours. Iob saieth, he neuer refused the counsell of his seruant:[^21] And Naaman the Syrian obeyed the counsell of a silly maide which advised him to go to the Prophet of the Lorde in Samaria to be cured of his leprosie: and when he had beene with the Prophet, hee obeyed the counsell of his seruant, that perswaded him to doe all the Prophet had said: *Wash and be cleane.*\n\nNow after that the women are come to the disciples and make relation of Christes resurrection, the text saieth, *Their words seemed as fained things unto them,*[^22] *neither beleeved they them.* Hence wee learne two things: the first, that men of themselues can not beleeue the doctrine of Christiā religion: it is a harde matter for a man to beleeue sundrie things in the worke of creation. The temporall deliuerance of the children of Israell seemed to them as a dreame:[^23] and the resurrection of Christ: euen to Christes owne disciples seemed a fained thing. The second, that it is an hard thing truly and vnfainedly to beleeue the points of religion: disciples brought up in the schoole of Christ, and often catechised in this very point of Christs resurrection, yet dull are they to beleeue it. This confuteth and condemneth our carnall gospellers that make it the lightest and easiest thing that can be to beleeue in Christ: and therefore they say their faith is so strong, that they would not for all the world doubt of Gods mercy: whereas indeede they are deceiued and haue no faith at all, but blind presumption.\n\nThe thirde appearance was on this manner. As two of Christes disciples were going from Ierusalem to *Emmaus* about threescore furlongs,[^24] and talked togither of all the things that were done, Iesus drewe nere and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them, & prooued out of the scripture his resurrection, expounding unto them all things that were written of him: then they made him stay with them, and their eyes were opened; & they knew him by breaking of bread, but he was taken out of their sight. In this notable appearance wee may obserue these foure points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tell. By this it is more then manifest, that the use of our outwarde senses, as seeing, feeling, smelling, &c. is supplied vnto us continually by the power of Christ, and therefore euen in these things we must acknowledge the continuall goodnes of God. Now if one man can not so much as discerne another but by the blessing of Christ, then shall we neuer be able to discerne the way of life from the way of death without him: & therfore we must pray unto God that he would giue us his holy spirite to enlighten the eyes of our understanding, wherby we may be able to see and know the way that leadeth unto life, and also to walke in the same. The second, that as Christ was in expounding the scriptures vnto them their heartes burned within them. By this we learne, that howsoeuer the ministers of God publish the gospell to the outward eares of men:[^25] yet is it the proper worke of Christ alone to touch & inflame the heart by the fire of his holy spirit, & to quickē & raise men up to the life of righteousnes & true holines: it is he only that baptiseth with the holy ghost▪ & with fire▪ & it further admonisheth us,[^26] that we should heare the worde preached frō the mouth of Gods ministers with burning & melting hearts: but alas, the ordinary practise is flat cōtrarie; mens eies are drowsie & heauie, & their hearts dead & frozen within them: & that is the cause why after much teaching there followes but litle profit.\n\nThe thirde thing is, that Christ did eate with the two disciples and was knowen of them in breaking of breade. It is verie like that our Sauiour Christ did in some speciall maner blesse the bread which he brake, wherby his disciples discerned him from others. And in like maner we must by blessing our meates and drinkes distinguish our selues, though not from such as are the seruants of God, yet from all ungodly & carelesse men. Many being silent themselues do make their children to giue thankes, and to blesse their meates. And indeede it is a cōmendable thing if it be done sometimes to nourture the childe, but for men to disburden themselues wholly of this duty is a fault. And it is a shame that that mouth which openeth it selfe to receiue the good creatures of God, should neuer opē it selfe to blesse & praise God for the same. Therfore in this actiō of eating and drinking, let us shewe our selues followers of Christ that as by blessing the same he was known from all other; so we may also hereby distinguish our selues from the profane and wicked of this world. Otherwise what difference shal there be betwene us & the very hog that eats mast on the groūd, but neuer lookes up to the tree from whence it falles. And as Christ reuealed himselfe unto his disciples, at that time whē they caused him to eate meat with thē; so let us suffer Christ to be our guest, and let us entertaine him in his mēbers, & no doubt he wil blesse us, & withal reueal himself unto us. The fourth thing is, that hauing eaten, hee is taken out of their sight. And this came to passe not because the bodie of Christ became spirituall, but because either he helde their eyes as before, or he departed with celeritie and speede according to the propertie of a bodie glorified.\n\nThe fourth appearance of Christ was to Peter alone, mentioned onely by S. Paul, *He was seene of Cephas.*\n\n[^27]The fifth appearance was to all the disciples togither saue Thomas. In it we must consider three things, which are all effectuall arguments to prooue Christes resurrection.[^28] The first, that hee came and stoode in the middest among them the dores being shut. Now it may be demanded how this could be. *Ans.* The Papists say, his body was glorified and so passed through the dore, but (as I haue said) it is against the nature of a bodie, that one should passe through another, as heate doeth through a peece of iron, both bodies remaining entire and sound: therefore we may rather thinke, that whereas Christ came in when the dores were shut, it was either because by his mightie power hee caused the dores to giue place, the disciples not knowing how: or else because he altered the verie substance of the dores, that his body might passe through, as hee thickened the waters to carrie his bodie when he walked upon the sea. Now if this be true, as very like it is, that these dumbe creatures gaue place to Christ, and became pliable unto his commandement, then much more ought we to carry hearts cōformable and pliant to the will of our Lord Iesus in all his commaundements. The second point is, that when as the disciples thought Christ to haue bene a spirit, he to prooue the truth of his manhood, sheweth unto them his handes and his feete, and the wound in his side, and calles for meat, and eates it among them. But it may be asked how this could be, cōsidering that a glorified body hath no blemish, and needes not to eate, but is supported by God without meate: if this be true in our bodies when they shal be glorified, then much more was it true in Christ. *Ans.* True it is, a glorified bodie hath no blemishes, but our Sauiour Christ had not yet entred into the fulnesse of gis glory. If he had bene fully glorified, he could not so sensibly and plainly haue made manifest the trueth of his resurrection vnto his disciples: and therefore for their sakes and ours hee is content after his entrance into glorie still to retaine in his bodie some remnantes of the ignominies and blemishes, which if it had pleased him, hee might haue laide aside: he is also content to eate, not for neede, but to prooue that his body was not a bodie in shew but a true bodie. This teacheth us two lessons: I. If Christ for our good and comfort be content to retaine these ignominious blemishes, then answerably euery one of us must as good followers of Christ referre the workes of our callings to the good of others, as Paul saith, *He was free from all men, yet he was content to become all things vnto all men,*[^29] *that by all meanes he might winne the moe.* Secondly wee learne, that for the good of our neighbour, and for the maintaining of loue and charitie, we must be content to yeelde from our owne right, as in this place our Sauiour Christ yeeldes of his owne glorie for the good of his Church.\n\nThe third point is, that hee then gaue the disciples their Apostolicall commissions, saying, *Goe and teach all nations:* of which three pointes are to be considered: the first, to whome it is giuen. *Answ.* To them all, as well to one as to another, and not to Peter onely. And this ouerthrowes the fond and forged opinion of the Papists concerning Peters supremacie. If his calling had bene aboue the rest, then hee should haue had a speciall commission aboue the rest: but one and the same commission is giuen alike to all. The second, that with the commission he giues his spirit; for whom hee appointeth to publish his will and worde, them he furnisheth with sufficient giftes of his holy spirit to discharge that great function: and therefore it is a defect that any are set a parte to be ministers of the gospell of Christ, which haue not receiued the spirit of knowledge, the spirit of wisdome, and the spirite of prophesie in some measure. The third point is, that in conferring of his spirit he useth an outwarde signe, for the text saith, *He breathed on them, & said, receive the holy ghost.* The reasons hereof may be these. First when God created Adam and put into him a liuing soule, it is said, *he breathed in his face.* And so our Sauiour Christ in giuing unto his disciples the holy ghost, doeth the same, to shewe unto them, that the same person that giueth life giueth grace: and also to signifie unto them that beeing to sende them ouer all the worlde to preach his gospell, he was as it were to make a second creation of man, by renuing the image of God in him which he had lost by the fall of Adam. Againe hee breathed on them in giuing his spirite, to put them in mind that their preaching of the gospell could not be effectuall in the hearts of their hearers, before the Lord doth breath into them his spirit, & therby draw them to beleeue: & therfore the spouse of Christ desireth the Lord *to send forth his north and south wind to blowe on her garden,*[^30] *that the spices thereof may flow out.* This garden is the Church of God, which desireth Christ to comfort her, & to poure out the graces of his spirite on her, that the people of God which are the hearbs and trees of righteousnes, may bring forth sweet spices whose fruite may be for meate and their leaues for medicines.\n\nThus much for the fiue appearances of Christ the same day he rose againe: Now follow the rest of his appearances which were in the 40 daies following, which are in nūber sixe. The first is mentioned by S. Iohn in these words, *Eight daies after when the disciples were within, & Thomas with thē, came Iesus when the dores were shut,*[^31] *& stood in the midst of thē, & said, Peace be unto you.* In it we must consider two things: I. the occasion thereof. II. the dealing of Christ. The occasion was this: after Christ had appeared vnto the other disciples in Thomas his absence, they tolde him that they had seene the Lorde: but he made answere, *Except I see in his body the print of his nailes, & put mine hand into his side, I will not beleeve.* Now eight dayes after, our Sauiour Christ appeared againe unto all the disciples, especially for the curing of Thomas his unbeliefe, which was no small sinne, considering it containes in it three great sinnes. The first is blindnes of mind, for he had beene a hearer of our Sauiour Christ a long time, and had bene instructed touching resurrection diuers times: he was also with Christ and saw him when he raised Lazarus, and had seene, or at least wise had heard the miracles which he did: and also he had heard all the disciples say that they had seene the Lord, and yet will it not sinke into his head. The second is deadnesse of heart. When our Sauiour Christ went to raise Lazarus that was deade, Thomas spake verie confidently to him and saide, *Let vs go, that we may die with him,* yet when Christ was crucified he fledde away,[^32] and is the longest from Christ after his resurrection, and when he is certenly told thereof hee will not acknowledge it or yeeld unto it. The third is, willfulnesse: for when the disciples told him that they had seen the Lord, he said flatly, that unlesse he saw in his hands the print of the nailes, he would not beleeue, and that which is worse then all this, he continueth eight daies in this wilfull minde. Now in this exceeding measure of unbeleefe in Thomas, any man, euen hee that hath the most grace may see what a masse of unbeliefe is in himselfe, and what willfulnesse and untowardnesse to any good thing, in so much that we may truly say with Dauid, *Lorde, what is man,*[^33] *that thou so regardest him.* And if such measure of unbeliefe was in such men, as the disciples were, then we may assure our selues, that it doth much more exceed in the common professours of religion in these daies, let them protest to the contrarie what they will.\n\nNow the cause of his unbeliefe was this: he makes a law to himselfe that he will see and feele or else he will not beleeue: but this is flat against the nature of faith which consisteth neither in seeing nor feeling. Indeed in things natural a man must first haue experience in seeing and feeling, and then beleeue: but it is contrarie in diuinitie: a man must first haue faith and beleeue, and then comes experience afterward. But Thomas hauing not learned this, doth ouershoote himselfe: and herein also many deceiue themselues, which thinke they haue no faith because they haue no feeling. For the chiefest feeling that we must haue in this life, must be the feeling of our sinnes & the miseries of this life: & though we haue no other feeling at all, yet wee must not therefore cease to beleeue.\n\nIn Christs dealing with Thomas we may consider three actions.[^34] The first, that he speakes to Thomas alone, and answeres him according to the verie wordes which hee had spoken of him in his absence, and that word for word. And by this he laboured to ouerthrow his unbeliefe, and to conuince him, that being absent he knew what he spake. And by this we learne, that though we want the bodily presence of Christ hee beeing now in heauen, yet hee knoweth well what we say, and if need were could repeate all our sayings word by worde: and if it were not so, how could it be true that we must giue an account of euery idle word. Now this must teach us, to looke that our speech be gratious according to the rule of gods holy word. Secondly this must make us willing and cherefull to direct our praiers to Christ, considering hee knoweth what we pray for, and heareth euerie word wee speake. The second action is, that Christ condescends to Thomas and giues him libertie to feele the printe of the nailes, and to put his finger into his side. Hee might haue reiected Thomas for his wilfulnesse, yet to helpe his unbeliefe, he yeeldeth unto his weakenesse. This sheweth, that Christ is most compassionate to all those that unfainedly repent them of their sinnes and cleaue unto him although they do it laden with manifold wants. Dauid saith, that the Lord hath compassion on all them that feare him,[^35] as a father hath compassion on his children: and he addes the reason, *For he knoweth of what we are made.* And the Prophet Isai:[^36] *He will not breake the bruised reed, and smoking flax he will not quench.* When a child is verie sicke, insomuch that it casteth up all the meate which it taketh, the mother will not be offended thereat but rather pitie it. Now our Sauiour Christ is ten thousande times more mercifull to them that beleeue in him, then any mother is or can be. The third action is, that when Thomas had seene and felte the wounds, Christ revived his faith, whereupon he brake forth and said,[^37] *My Lord and my God.* In which wordes he doeth most notably bewaile his blindnesse and unbeliefe: and as a fire that hath bene smothered, so doth his faith burst foorth and shew it selfe. And in this example of Thomas we may see the state of Gods people in this life. First, God giueth them faith, yet afterward for a time he doth as it were, hide the same in some corner of their hearts, so as they haue no feeling thereof, but thinke them selues to be voide of all grace: and this hee doeth for no other end but to humble them: and yet againe after all this, the first grace is further renewed and reuiued. Thus dealt the Lorde with Dauid and Salomon (for whereas he was a pen-man of Scripture, and therefore an holy man of God, wee may not thinke that hee was wholly forsaken) with Peter, and in this place with Thomas. And the experience of this shall euerie seruant of God finde in himselfe.\n\nThe second appearance of Christ was to seuen of the disciples as they went on fishing,[^38] in which hee giues three testimonies of his godheade, and that by death his power was nothing diminished. The first, that when the disciples had fished all night and caught nothing, afterward by his direction they catch fish in abundance, and that presently. This teacheth vs, that Christ is a soueraigne Lorde ouer all creatures, and hath the disposing of them in his owne handes: and that if good successe follow not when men are painefull in their callings, it is because God will prepare and make them fitte for a further blessing. Christ comes in the morning and giues his disciples a great draught of fish: yet before this can be, they must labour all night in vaine. Ioseph must be made ruler ouer all Egypt, but first he must be cast into a dungeon where he can see no sunne nor light, to prepare him to that honour. And Dauid must be king ouer Israell, but the Lorde will first prepare him hereunto by raising up Saul to persecute him. Therefore when God sendeth any hinderances vnto us in our callings, we must not despaire nor be discouraged, for they are the meanes whereby God maketh us fitte to receiue greater blessings at his hand either in this life or in the life to come. The second is, that the nette was unbroke though it had in it great fishes to the number of an hundred fifty three. The third, that when the disciples came to lande they sawe hotte coles and fish laide thereon and bread. Now some may aske, whence was this foode. *Answer:* The same Lorde that was able to prouide a Whale to swallow up Ionas, and so to saue him: and he that was able to prouide a fish for Peters angle with a piece of twentie pence in the mouth: and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse: the same also doeth of himselfe prouide bread and fishes for his disciples. This teacheth us, that not onely the blessing, but also the verie hauing of meate, drinke, apparell is from Christ: and hereupon all states of men, euen the kings of the earth are taught to pray that God would giue them their daily bread. Againe, when we sit downe to eate and drinke, this must put us in minde that we are the guests of Christ himselfe: our food which wee haue comes of his meere gift; and hee it is that entertaines us if we could see it. And for this cause we must soberly and with great reuerence in feare and trembling use all Gods creatures as in his presence. And when we eate and drinke, wee must alwaies looke that all our speech be such as may beseeme the guestes of our Lord and Saviour Iesus Christ. Vsually the common practise of men is farre otherwise, for in feasting many take libertie to surfette, and to be drunke, to sweare, and to blaspheme: but if wee serue the Lorde, let us remember whose guestes wee are, and who is our entertainer, and so behaue our selues as being in his presence, that all our actions and wordes may tend to his glorie.\n\nThe thirde appearance was to Iames, as Saint Paul recordeth,[^39] although the same be not mentioned in any of the Euangelistes.\n\nThe fourth was to all his disciples in a mountaine, whither he had appointed them to come.[^40]\n\nThe fift and last appearance was in the mount of Olives,[^41] when hee ascended into heauen. Of these three last appearances because the holy Ghost hath only mentioned them, I omit to speake, and with the repeating of them I let them passe.\n\nThus much of the appearances of Christ after his resurrection: the witnesses thereof are of three sortes: I. angels: II. women that came to the graue to embalme him: III. Christs owne disciples who did publish and preach the same againe according as they had seene and heard of our Sauiour Christ: and of these likewise I omit to speake, because there is not any speciall thing mentioned of them by the Evangelistes.\n\nNow follow the uses, which are twofold: some respect Christ, and some respect ourselues. Vses which concerne Christ are three: I. whereas Christ Iesus being starke deade rose againe to life by his owne power, it serueth to prooue unto us, that he was the sonne of God. Thus Paul speaking of Christ saieth, that he was declared mightily to be the sonne of God, *touching the spirit of sanctification by the resurrection from the dead.*[^42] And by the mouth of Dauid God saide, *Thou art my sonne, this day I have begot thee.* Which place must be understood not so much of the eternall generation of Christ before all worlds,[^43] as of the manifestation therof in time after this maner. *This day,* that is, at the time of thine incarnation, but especially at the day of thy resurrection, *have I begotten thee,* that is, I haue made manifest that thou art my sonne: so is this place expoūded by S. Paul in the Acts.[^44] Secondly Christs resurrection by his own power prooues unto us euidently, that he is Lord ouerall things that are: & this use S. Paul makes hereof, for saith he, *Christ therefore died that he might be Lord both of the dead and of the quicke.* And indeed wheras he rose againe thus,[^45] he did hereby shew himselfe most plainely to be a mightie prince ouer the graue, ouer death, hell, & condemnation, in that he had power to ouercome them. Thirdly it proues unto us, that he was a perfit priest, & that his death and passion was a perfit satisfaction to the iustice of God for the sins of mankind. For whereas Christ died, he died for our sins, now if he had not fully satisfied for them all (though there had remained but one sin for which he had made no satisfaction) he had not risen againe: but death which came into the worlde by sinne, and is strengthned by it, woulde haue helde him in bondage: and therefore, whereas hee rose againe, it is more then manifest that he hath made so full a satisfaction so as the merite thereof doth and shall countervaile the iustice of God for all our offences. To this purpose Paul saith, *If Christ be not risen againe, your faith is vaine, and you are yet in your sins,*[^46] that is, Christ had not satisfied for your sinnes, or at least you could not possibly haue knowen that he had made satisfaction for any of them, if he had not risen againe.\n\nThe uses which concerne our selues are of two sortes: comforts to the children of God, and duties that are to be learned and practised of us all. The comforts are especially three: First Christs resurrrection serueth for the iustification of all that beleeue in him, euen before God the father: as Paul saith, *Christ was given to death for our sinnes, and is risen againe for our iustification:*[^47] which wordes haue this meaning: when Christ died, as we haue shewed before, we must not consider him as a priuate man, but as one that stood in the stead and roome of all the elect: in his death he bare our sinnes and suffered all that we should haue suffered in our own persons for euer, & the guilt of our offences was laid upon him: & therfore Esai saith: *he was nūbred among the wicked.* Now in his rising againe he freed & disburdened himselfe not from any sinnes of his own, because he was without sin, but from the guilt & punishment of our sins imputed unto him. And hence it comes to passe that all those which put their trust & affiance in the merit of Christ, at the very first instant of their beleeuing haue their owne sins not imputed unto them, & his righteousnes imputed.\n\nSecondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification, as S. Peter saith, *We are regenerate to a lively hope by the resurrectiō of Iesus Christ from the dead.*[^48] And S. Paul, *Wee are then* (saith hee) *buried with him by baptisme into his death,*[^49] *that like as Christ was raised vp from the dead by the glorie of his father, so wee also should walke in newnesse of life. For if we be grafted with him to the similitude of his death, wee shall be also to the similitude of his resurrection.* Which wordes import thus much, that as Christ by the power of his owne godheade, freed his manhood from death and from the guilt of our sinnes, so doth he free those that are knit unto him by the bond of one spirite, from the corruption of their natures in which they are dead, that they may liue unto God. In the naturall body, the head is the fountaine of all the senses and of motion: and therefore by sundry nerves dispersed through the body, the power of moouing and of sense is deriued euen to the least partes; so as the hands and the feete moue by meanes of that power which comes from the head: and so it is in the spirituall body of Christ, namely the Church: he is the head & the fountain of life, & therfore he cōveieth spirituall life to euery one of his members: and that very power of his godhead whereby he raised up himselfe when he was dead, he conveieth from himselfe to his members, & thereby raiseth them up from the death of sinne to newnesse of life. And looke as in a perfect body, when the head hath sence and motion, the hand that is of the same bodie hath also sense and motion conuenient for it: So likewise Christ beeing the resurrection and the life, as there is spirituall life in him, so euery member of his shall feele in it selfe spirituall sence and motion whereby it is raised up frō sinne and liueth unto God. For the better conceiuing of this, we must consider two things: the outward meanes of this spirituall life; and the measure of it. For the meanes, if we will haue common water we must goe to the well: and if wee would haue water of life, we must goe unto Christ, who saith, *If any man thirst, let him come unto me and drinke.*[^50] Now this well of the water of life is very deepe & we haue nothing to draw with, therefore we must haue our pipes & conduits to convey the same unto us, which are the word of God preached, and the administration of the sacramēts. Christ saith, *The dead shall heare the voice of the sonne of God,*[^51] *& they that heare it shall live*: where, by dead is meant, not the dead in the graue, but those that are dead in sinne. And againe Christ saith,[^52] the wordes which I *speake are spirite and life,* because the word of God is the pipe whereby he conveieth into our dead hearts spirit and life. As Christ when he raised up dead men did onely speake the word & they were made aliue: and at the day of iudgement at his voice when the trump shall blowe, all that are dead shall rise againe. So it is in the first resurrectiō: they that are dead in their sinnes, at his voice uttered in the ministerie of the worde shall rise againe. To goe further, Christ raised three from the deade. Iairus daughter newly dead: the widowes sonne dead and wound up and lying on the hearse: Lazarus dead and buried & stinking in the graue: and all this he did by his very voice: so also by the preaching of his word, he raiseth all sortes of sinners euen such as haue lien long in their sinnes, as rotting and stinking carrion.\n\nThe Sacraments also are the pipes and conduits wherby God conveigheth grace into the heart if they be rightly used, that is, if they be receiued in unfained repentance for all our sinnes, and with a true and liuely faith in Christ for the pardon of the same sinnes: and so, I take it, they are compared to flagons of wine, which reuiue the Church being sicke and fallen into a sownd.[^53]\n\nAs for the measure of life derived from Christ, it is but small in this life and giuen by little and little, as Ose saieth, *The Lorde hath spoiled vs, and he will heale us, hee hath wounded us and he will bind us up.*[^54] *After two daies he will revive us, and in the third he will raise us vp, and we shall live in his sight.* The Prophet Ezechiel in a vision is caried into the middest of a field, full of dead bones, and hee is caused to Prophesie ouer them, and say, O ye drie bones, heare the worde of the Lord:[^55] and at the first there was a shaking, and the bones came togither bone to bone, and then sinewes and flesh grew upon them, and upon the flesh grewe a skinne. Then he prophesied vnto the windes the second time, and they liued and stood upon their feete, for the breath came upon them, and they were an exceeding great armie of men. Hereby is signified not only the state of the Iewes after their captivitie, but in them the state of the whole Church of God. For these temporall deliverances signified further a spirituall deliuerance. And we may here see most plainely, that God worketh in the heartes of his children the giftes and graces of regeneration by little and little. First he giueth no more then flesh, sinewes, and skin: then after he giueth them further graces of his spirite, which quickeneth them and maketh them aliue unto God.[^56] The same also wee may see in the vision of the waters that ranne out of the Temple: First, a man must wade to the ancles, then after to the knees, and so to the loines: then after the waters growe to a riuer that can not be passed ouer: and so the Lord conueieth his graces by little and little, till at the last men haue a full measure thereof.\n\nThirdly the resurrection of Christ serueth as an argument to proue unto us our resurrection at the day of iudgement. Paul saieth,[^57] *If the spirite of Christ that raised up Iesus from the deade dwell in you: hee that raised Christ from the dead, shall also quicken your mortall bodies.* Some will say, that this is no benefite, for all must rise againe, as well the wicked as the godly. *Answer:* True indeede: but yet the wicked rise not againe by the same cause that the godly doe. They rise againe by the power of Christ, not as hee is a saviour but as hee is a iudge to condemne them: For God had saide to Adam, that at what time he should eate of the forbidden fruite he should die the death, meaning a double death, both the first and the second death. Nowe then the ungodly rise againe that God may inflict upon them the punishment of the second death, which is the rewarde of sinne, that so Gods iustice may be satisfied: but the godly rise againe by the power of Christ their heade and redeemer, who raiseth them up that they may bee partakers of the benefite of his death, which is to enioy both in bodie and soule the kingdome of heauen, which he harh so dearely bought for them.\n\nThus much for the comfortes: Now follow the duties, and they are also three. First as Christ Iesus when he was deade rose againe from death to life by his owne power, so we by his grace in imitation of Christ must endeauour our selues to rise up from all our sinnes both originall and actuall vnto newenesse of life. This is worthily set downe by the Apostle, saying, We are buried by baptisme into his death,[^58] that as Christ was raised vp from the dead by the glorie of the father, so we also should walke in newnesse of life: and therefore we must endeauour our selues to shewe the same power to be in us euery day by rising up from our owne personall sinnes to a reformed life. This ought to be remembred of us, because howsoeuer many heare & know it▪ yet very fewe doe practise the same. For (to speake plainly) as dead men buried would neuer heare though a man shoulde speake neuet so loude: so undoubtedly among us there be also many living men, which are almost in the same case. The ministers of God may cry unto them daily, and iterate the same thing a thousand times, and tell them that they must rise up from their sinnes and lead a new life, but they heare no more then the deade carkasse that lieth in the graue. Indeede men heare with their outward eares, but they are so farre from practising this dutie, that they iudge it to be a matter of reproch and ignominie. And those which make any cōscience of this duty, how they are laden with nicknames & taunts, who knoweth not? I need not to rehearse thē: so odious a thing now a daies is the rising frō sinne to newnes of life. Sound a trumpet in a dead mans eares, he stirres not: and let us crie for amendment of life till breath goe out of our bodies, no man almost saieth, what haue I done. And for this cause undoubtedly if it were not for conscience of that dutie which men owe unto God, we should haue but fewe ministers in England. For it is the ioy of a minister to see his people rise from sinne and to lead a new life: whereas alas men generally lie snurting in their corruptions, and rather goe forwarde in them still, then come to any amendment, such is the woonderfull hardnes & untowardnes that hath possessed the heartes of most men. He which hath but halfe an eie may see this to be true. Oh how exceedes atheisme in all places, contempt of Gods worshippe, profanation of the Sabbath: the whordomes and fornications, the crueltie and oppression of this age, it cryes euen to heauen for vengeance. By these & such like sins the world crucifies Christ againe. For look as Pilates souldiours with the wicked Iewes tooke Christ and stripped him of his garments, buffetted him, and slue him; so doe vngodly men by their wicked behauiour strip him of all honour, and slay him againe. If an infidell should come among vs, and yeelde himselfe to be of our religion, after hee had seene the behauiour of men, hee would peraduenture leaue all religiō: for he might say; surely it seemes this god whome these men worship, is not the true God, but a god of licentious libertie; and that which is more, whereas at all times we ought to shew our selues new creatures, and to walke worthie of our Sauiour and redeemer, and therefore also ought to rise out of our sinnes, and to liue in righteousnes and true holines, yet we for the most part goe on still forward in sinne, and euery day goe deeper then other to hel-ward. This hath beene heretofore the cōmon practise, but let vs now learne after the example of Christ, being quickned and reuiued by his grace, to endeauor our selues especially to come out of the graue of sinne, and learne to make conscience of euery badde action. True it is, a Christian man may vse the creatures of God for his delight, in a moderate and godly manner, but Christ neuer gaue libertie to any to liue licentiously:[^59] for *he that is free, is yet seruant vnto Christ,* as Paul saith: and therefore we must doe nothing but that which may be a worke of some good dutie vnto God, to which ende the Apostle saith, *Awake thou that sleepest, and stand vp from the deade, and Christ shall giue thee life.* If this will not mooue vs,[^60] yet let the iudgements of God draw vs hereunto, *Blessed is he* (saith the holy Ghost) *that hath part in the first resurrection:*[^61] *for on such the second death hath no power*: where mention is made of a double death: the first is the separation of soule & bodie, the second is the eternall condemnation of soule and bodie in hell fire. Would we now escape the second death after this life? we must then labour in this life to be partakers of the first resurrection, & that on this manner: Looke what sinnes we haue liued in hertofore, we must endeauour to come out of them all, and leade a better life according to all the commandements of God: but if ye will haue no care of your owne soules, goe on hardly, and so ye shall be sure to enter into the second death, which is eternal damnation.\n\nSecondly, we are taught by the example of Saint Paul to labour aboue all things,[^62] to know Christ and the vertue of his resurrection. And this we shall doe when we can say by experience, that our hearts are not content with a formall and drowsie profession of religion, but that wee feele the same power of Christ whereby he raised vp himselfe from death to life, to be effectuall and powerfull in vs, to worke in our hearts a conversion from all our sinnes, wherein we haue lien deade, to newnes of life, with care to liue godly in Christ Iesus. And that we may further attaine to all this, we must come to heare the word of God preached and taught with feare and trembling; hauing heard the word, we must meditate therein, and pray vnto God, not onely publikely but priuately also, intreating him that he would reach forth his hand, and pull vs out of the graue of sinne, wherein we haue lien dead so long. And in so doing the Lord of his mercie, according as he hath promised, will send his spirit of grace into our hearts to worke in vs an inward sense and feeling of the vertue of Christs resurrection. So dealt he with the two disciples that were going to Emmaus; they were occupied in the meditation of Christ his death and passion, and whiles they were in hearing of Christ who conferred with them, he gaue them such a measure of his spirite as made their hearts to burne within them. And Paul praieth for the Ephesians, that God would inlighten their eyes,[^63] that they might see and feele in themselues the exceeding greatnes of the power of God, which he wrought in Christ Iesus, when he raised him from the dead.\n\nThirdly, as Saint Paul saith, *If we be risen with Christ, then we must seeke the things that are aboue.*[^64] But how and by what meanes can we rise with Christ, seeing we did not die with him? *Ans.* We rise with Christ thus. The burgesse of a town in the parliament house beareth the person of the whole towne, & whatsoeuer he saith, that the whole town saith, & whatsoeuer is done to him, is also done to all the towne: so Christ vpon the crosse stood in our place, & bare our person, & what he suffred, we suffred, & when he died, all the faithfull died in him: and so likewise as he is risen againe, so are all the faithfull risen in him. The consideration whereof doth teach vs, that we must not haue our hearts wedded to this world. We may vse the things of this life, but yet so as though we vsed them not. For all our loue and care must be for things aboue, and specially we must seeke the kingdom of God & his righteousnes, peace of conscience, and ioy in the holy Ghost. We must therefore sue for the pardon of sinne, for reconciliation to God in Christ, & for sanctification. These are the pretious pearles which we must seeke, and when we haue found them, we must sell all that we haue to buie them, & hauing bought them, we must lay them vp in the secret corners of our hearts, valuing and esteeming of them as better then all things in the world beside.\n\n[^1]: Olev. lib. de subst. faed. Th. Bez.\n[^2]: Eph. 2.6.\n[^3]: Ioh. 10.18.\n[^4]: Math. 28.2.\n[^5]: Gen. 19.1, 13. Ezec. 12.29. 2. King. 19.35▪\n[^6]: Math. 4.11.\n[^7]: Mat. 27.52.\n[^8]: Col. 1.18.\n[^9]: 1. Cor. 15.20.\n[^10]: Mat. 12.39.\n[^11]: His abode in the graue was about 38. houres.\n[^12]: Matt. 28.1.\n[^13]: Hierome.\n[^14]: Apoc. 1.10.\n[^15]: Rom. 4.25.\n[^16]: 1. Cor. 15.14.\n[^17]: Mark. 16.9.\n[^18]: 2. Cor. 5.19.\n[^19]: Mat. 28.9.\n[^20]: Mar. 16.7.\n[^21]: 2. Kin. 5.13.\n[^22]: Luk. 24.11.\n[^23]: Psal. 126.1.\n[^24]: Luk. 23.13.\n[^25]: Luk. 3.15.\n[^26]: Mat. 3.15.\n[^27]: 1. Cor. 15.5.\n[^28]: Ioh. 20.19.\n[^29]: 1. Cor. 9.19.\n[^30]: Cant. 4.16.\n[^31]: Ioh. 20.16.\n[^32]: Ioh. 11.\n[^33]: Psal. 8.\n[^34]: Ioh. 20.27.\n[^35]: Ps. 103.13.\n[^36]: Isai. 42.3.\n[^37]: Ioh. 20.28.\n[^38]: Iohn. 21.\n[^39]: 1. Cor. 15.7.\n[^40]: Mat. 28.16.\n[^41]: Actes. 5.\n[^42]: Rom. 1.4.\n[^43]: Psal. 2.7.\n[^44]: Act. 13.32, 33.\n[^45]: Rom. 14.9.\n[^46]: 1. Cor. 15.6.\n[^47]: Rom. 4.25.\n[^48]: 1. Pet. 1.3.\n[^49]: Rom. 6.3.\n[^50]: Ioh. 7.37.\n[^51]: Ioh. 5.25.\n[^52]: Ioh. 6.63.\n[^53]: Cant. 2.4.\n[^54]: Ose. 6.1, 2.\n[^55]: Eze. 37.4, 7, 8.\n[^56]: Ezec. 47.3, 4, 5.\n[^57]: Rom. 8.11.\n[^58]: Rom. 6.4.\n[^59]: 1. Cor. 7.22.\n[^60]: Eph. 5.14.\n[^61]: Rev. 20.6.\n[^62]: Phil. 3.10.\n[^63]: Eph. 1.19.\n[^64]: Col. 3.1."},{"number":6,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[6],"items":[],"text":"Thus much of Christs resurrection, containing the first degree of Christs exaltation. Now followeth the second in these words, *He ascended into heauen*: in the handling wherof we are to consider these speciall points: I. the time of his ascention. II. the place. III. the manner. IV. the witnesses. V. the vses thereof. For the first, the time of Christs ascension was fourtie daies after his resurrection, when he had taught his disciples the things which appertain to the kingdome of God.[^1] And this shews that he is a most faithfull & carefull king ouer his Church, procuring the good thereof. And therfore Esay saith, *The gouernment is on his shoulder*: & the Apostle saith,[^2] he was more faithfull in all the house of God, then Moses was. Hence we gather that whereas the Apostles changed the sabbath from the seuenth day to the eight, it was no doubt, by the counsell & direction of Chist before his ascension: & likewise in that they planted Churches and appointed teachers and meete ouerseers for the guiding and instruction hereof, we may resolue our selues that Christ prescribed the same vnto them before his ascēsion: & for these & such like causes did he ascend no sooner.\n\nNow look what care Christ at his ascensiō had ouer his church, the same must al masters of families haue ouer their houshold, when God shall call them out of this worlde. They must haue care not onely that their families be well gouerned while they liue, but also that after their death, peace, loue, and good order may be continued in their posteritie. And therefore the Prophet Esay is sent to Ezechias king of Iudah, to bid him *ses his house in order: for he must die,*[^3] signifying that it is the dutie of a good master of a familie, not onely to haue care for the gouernment of his house whilst he is aliue, but also that it may be well gouerned when he is deade. The same also must be practised of Gods ministers: their fidelitie must be seene in this, that they haue not onely a care to feede their particular flockes while they are aliue, but also they must further prouide for the people after their departure, as much as they can. Example whereof we haue in Peter, who saith, *I will endeauour alwaies that ye may be able also to haue remembrance of these things after my departure.*[^4]\n\nThe place of Christs ascension was, the mount of Oliues neere Bethanie:[^5] and it was the same place from whēce Christ went to Ierusalem to be crucified. One place serue to be a passage both to paine and torments, and also to glorie. This shewes that the way to the kingdome of heauen is through afflictions. In all ages there are many which haue Gods hand heauie vpon them in lingring sicknesses, as the dead palsie and such like, wherein they are faine to lie many yeares without hope of cure, whereupon their beddes which should be vnto them places of rest and ease, are but places of woe and miserie. Yet may these men hence haue great comfort, if they can make good vse of their sicknesses, for the beddes whereon they suffer so much torment, shal be places from whence they shall passe to ioy and happines. Againe, there be many that for the testimonie of the truth, and for religions sake suffer imprisonment, with many afflictions; nowe if they can vse their afflictions well, their prisons shalbe Bethanies vnto them: although they be places of bondage, yet God wil at length make it a place of entrance to libertie. Many a man for the maintaining of faith and good conscience, is banished out of his countrie, and is faine to liue in a straunge place amōg a people to whome he is vnknowne: but let him vse it well: for though it be a place of griefe for a time, as Bethanie was to Christ when he went to suffer, yet God will make it one day to be his passage into heauen.\n\nThus much of the place of his ascending. The third thing to be considered, is the manner of Christs ascension: and it containeth three points. The first, that Christ beeing now to ascend, lifts vp his hands and blessed his disciples. In the Scripture are mentioned diuers kinds of blessings.[^6] The first when one man praieth to God for a blessing vpon an other: and this blessing doe kings and princes bestow vpon their subiects, and parents on their children: and for this cause children are taught to aske their fathers and mothers blessing, that they may pray to God to blesse them. There is another kind of blessing, when a mā doth not only pray for a blessing, but also pronounceth it. This did the priests in the old Testament: and thus Melchisedeck when he met Abraham blessed him, saying, *Blessed art thou Abraham of God, the most high possessour of heauen and earth.*[^7] And this was the ordinarie dutie of the Priests, prescribed by God himselfe: and therefore the very forme of wordes which they vsed is set downe after this manner, *The Lord blesse thee, and keepe thee, the Lord make his face to shine vpon thee,*[^8] *&c.* The third kinde of blessing is, when a man doth not onely pray to God, and pronounce blessing, but by the spirit of prophecie doth foretell a particular blessing vpon any. Thus Isaac blessed Iaacob and Esau, particularly foretelling both their estates. And Iaacob blessed the twelue Patriarks by the same spirit,[^9] foretelling them what should befall them many hundred yeares after. Nowe our Sauiour Christ did not blesse his disciples any of these three waies: and therefore there remaineth a fourth kinde of blessing which he vsed, and that was after this manner: Christ in blessing his disciples did not onely pronounce or foretell a blessing that should come to his disciples, but did conferre and giue the same vnto them. For he is the fountaine and author of all blessings. And therfore Paul saith,[^10] that God the father hath blessed vs in all spiritual blessings in Christ. Hence we learne, first that al those which denie themselues and flie to Christ, and put their affiance in him, shalbe freeed from the curse of the lawe, and from the wrath of God, due vnto them for their sinnes, whatsoeuer they are. Secōdly, that the curses of men must not discourage vs from doing well. For though men curse, yet Christ blesseth: and for this cause he saith, *Woe be vnto you, when all men speake well of you*:[^11] as if he should say, then you want the blessing of God. And we must remember, that when men shall curse vs for doing our dutie, euen then the blessing of God shall be vpon vs; and the curse causelesse shall not hurt. And God saith to Abraham,[^12] he wil curse them that curse him. Thirdly, we learne that no witchcraft, nor sorcerie, (which often are done with cursing) shall be able to hurt vs. For looke where Christ will blesse, there all the deuils in hell can neuer fasten a curse. This is found true by experience. For when Balaam the wizzard should haue cursed the people of Israel, and had assaied to doe it many waies, but could not, at length he said,[^13] *there is no sorcerie*[^14] *against Iacob, nor soothsaying against Israel.* This is a notable comfort to the people of God, that witches and sorcerers, doe what they can, shal neuer be able to hurt them. It may be, that their badde practises may annoy mens bodies and goods, yet the Lord wil turne all to a blessing vpon his seruants either in this life or the life to come.\n\nThe second point is, that Christ went apart from his disciples, and ascended vpward towarde heauen in their sight. For the right vnderstanding of this, sundrie speciall points must be obserued. The first, that the lifting vp of his bodie was principally by the mightie power of his Godhead, and partly by the supernaturall propertie of a glorified body, which is to mooue as well vpward as downward, without constraint or violence. The second, that Christ did goe from earth to heauen really and actually, and not in appearance onely. The third, that he went visibly in the sight of his disciples. The fourth that he went locally, by chaunging his place and going from earth to heauen, so as he is no more on earth bodily, as we are nowe on earth. It may be obiected, that Christ made a promise that hee would be with his Church to the ende of the worlde. *Answer.*[^15] That promise is to be vnderstoode of the presence of his spirite, or Godheade, not of the presence of his manhoode. Againe it may further be alleadged, that if the Godheade be on earth, then must the manhoode be there also, because they are both vnited together. *Answer.* It is not true, that of two things conioyned, where the one is, there must the other be also. For the sunne it selfe, and the sunne-beames are both ioyned together, yet they are not both in all places together. For the bodie of the sunne is onely in the heauens, but the sunne-beames are also vpon the earth. The argument therefore followes not: Christs manhoode subsibsts in that person which is euery where: *ergo* his manhoode is euery where. And the reason is, because the Sonne of God subsists not onely in his diuine nature,[^16] but also by it: wheras he doth not subsist at al by the manhood, but onely in it: for he subsisted before all eternitie, when the manhoode was not. Nay rather because the manhoode doth subsist by the person of the Sonne, therefore the person extendes it selfe further then the manhoode which is assumed and sustained by it; and hath his existing thence. For that very thing whereby any other thing either essentially or accidentally is, extends it selfe further then the thing whereby it is. As the humane nature whereby Peter is a man, extendes it selfe further then to Peter, namely to all other men: and the whitenesse whereby the snow is white, extendes it selfe further then to that snowe which a man holds in his hande.\n\nThe third point is, that in the ascension a cloud tooke Christ from the sight of his Disciples.[^17] And whereas hee▪ caused a cloud to come betweene their sight and himselfe, it signified vnto them that they must nowe be contented with that which they had seene, and not seeke to know further what became of him afterward: and the same thing is taught vnto vs also: we must content our selues with that which God hath reuealed in his word, and seeke no further specially in things which concerne God. For the like ende in the giuing of the law in Sinai, God appeared in a cloud:[^18] and when he did manifest his glorie in the temple which Salomon made, a thicke cloud filled the same.\n\nThe fourth point to be considered, is concerning the witnesses of his ascension, which were his owne disciples in the mount of oliues at Bethanie,[^19] and none but them. Now it may be demaunded, why he would not haue all the whole nation of the Iewes to see him ascend, that so they might know that he was risen againe, and beleeue in him. *Answ.* The reason may be this: it was his good pleasure that the points of faith and religion, whereof this article is one, should rather be learned by hearing, then by seeing. Indeed Christs owne disciples were taught the same by sight, that they might the better teach others which should not see: whereas nowe the ordinarie meanes to come by faith, is hearing.\n\nThe vses to be made of Christs ascension, are of two sorts: some are comforts to Gods Church and people, and some are duties. The cōforts are especially foure. The first is this: Christ Iesus did ascēd vp into heauē, *to lead captiuity captive,*[^20] a most worthy benefit. By captiuitie is meant▪ 1. sinne and satan, which did and doe lead men captiue into perdition: 2. death and the graue, which held him captiue and in bondage for the space of three daies. And he leads them all captiue two waies. First in himselfe; in that he began his triumph vpon the crosse, as I haue shewed and continued the same till his very ascension: secondly in all his members, because by his mightie power being now ascended, he doth subdue and weaken the power of sinne and satan, which he manifesteth euery day by killing the corruption of their natures,[^21] and the rebellion of their flesh. But it may be demaunded, how Christ doth lead his enemies captiue, considering the deuill raignes euery where, and the world, and death, and hell. *Answer.* Christs victorie ouer his and our enemies hath fiue degrees. First, it is ordained by God, secondly it is foretold, thirdly it is wrought, fourthly it is applied, lastly it is accomplished. The ordaining of it was before all worlds; the foretelling of it was in all the ages of the old testament: the working of it was vpon the crosse, and afterward; the applying hath bin since the beginning of the worlde more or lesse: and it is onely in part in this life, that while Christ is in bruising of the heade of satan, he againe may bruise his heele: the accomplishment shall not be before the last iudgement. From this great benefite bestowed on Gods Church, there are many dueties to be learned. First here is an instruction for all ignorant persons and impenitent sinners, which abound among vs in euery place. Whosoeuer they be that liue in the blindnes of their mindes, and hardnes of their hearts, they must knowe this, that they are captiues and bondeslaues of sinne and Satan, of hell, death, and condemnation: and let no man flatter himselfe of what state or degree soeuer he be (for it is Gods truth) if he haue not repented of all his sinnes, he as yet is no better then a captiue and vassall, yea a very drudge of the deuill. Nowe then, what wilt thou doe in this case? the best thing is, to lay to thy heart this benefite of Christ. He is ascended vp to heauen to leade captiue and to vanquish the deuill and all his angels, vnder whome thou liest bound, and that not onely in himselfe, but in his members. Now then if thou wilt become a true member of Christ, he will free thee from this bondage. Therefore take heede how thou continuest longer in thy old sinnes, and in thy grosse ignorance: and seeing Christ hath made a way to libertie, let vs come out of this spirituall bondage: he is ascended for this ende and purpose to free vs from it; therefore if we refuse this benefite, our state will be the more damnable. Any man that lies bound hand and foote in a darke dungeon, and the keeper comes and sets open the prison dore, and takes off his boults, and biddes him come out; if he refuse and say that he is well; will not all men thinke that he is a madde man, and will any be sorie for his case? No surely. Well, this is the state of all impenitent sinners. They lie fast fettered and bound vnder the power of sinne & satan. And Christ it is who is ascended into heauen to vnloose them of this bondage: he hath set opē the prison dore, and hath vnlocked our fetters: if we refuse to come out, and lie still in our sinnes, there remaineth nothing for vs but euerlasting thraldome. Let vs therefore in the feare of God, if wee haue a care of our owne soules, receiue and embrace this benefite which redoundes vnto vs by Christs ascension.\n\nSecondly, in that Christ is ascended to heauen to leade captiue sinne and satan, here is a good consolation for all those that are afflicted in conscience for their sinnes. There is no man in this case but he hath great cause to feare, yet must he not be discouraged. For Christ by his ascension like a noble captaine hath taken sinne and satan prisoners, and hath pinnioned them fast, so as all the power that they haue is in Christs hand: and therefore though they doe exercise and afflict vs, yet by his grace they shall neuer be able to preuaile against vs. Therfore we may safely cast our care vpon God, and not feare ouermuch. Hence also we may learne a third dutie. There is no man that knoweth what sinne meaneth, and what the bloode of Christ meaneth, but in regard of the corruption of his owne nature, he will say with Paul that he is sold vnder sinne, and in regard thereof will cry out with him also, O wretched man that I am, who shall deliuer me from this bodie of death? yea it will make his heart to bleede within him. Now what shall he doe in this case? Surely let him remember the ende of Christs ascension, which is to vanquish and subdue the rebellion of his nature, and labour to feele the benefit thereof: & then he shall no doubt finde that Christ will *dissolue in him the workes of the deuill,* as Saint Iohn saith,[^22] and treade satan vnder his feete. And thus all those that feele in themselues the law of the members rebelling against the law of the minde, must come to Christ and he will helpe and free them.\n\nThe second benefit of Christs ascension is, that he ascended vp to heauen to bestow gifts vpon his Church, as it is said in the place before mentioned, He ascended vp on high, &c. *he gaue gifts vnto men,* that is,[^23] the gift of the knowledge of Gods word, the gift of preaching, and prophecie, and all other gifts needefull for the good of his Church. The consideration of this, that Christ who is the fountaine of grace, and in whome are hidde all the treasures of wisedome and knowledge, should be mindefull of vs and vouchsafe such speciall fauour to his Church, must cause euery one of vs who haue receiued any gift of God (as there is no man but he hath receiued his portion) to be humbled in his owne eyes for the same. There is no cause why we should be proude of our gifts, seeing we haue nothing but that which we haue receiued. For to this ende Christ ascended, to giue gifts vnto men, and therefore our gifts whatsoeuer they be, are not our owne, but wee had them from Christ, and we are stewards of them a while for the good of others. The more the Lord giueth to a man, the more he requireth at his handes, and therefore those which haue good gifts and doe abuse the same, their sinne is the more grieuous, and their daunger the greater. Men of great gifts vnlesse they vse them aright with humbled heartes, shall want Gods blessing vpon theirs. For he giueth grace to the humble. The high hills after much tillage are often barren, whereas the lowe valleis by the streames of waters passing through them are very fruitefull: and the gifts of God ioyned with a swelling heart are fruitelesse; but ioyned with loue and the grace of humilitie, they edifie.\n\nSecondly, if Christ ascend vp to heauen to giue gifts vnto men; here we may see how many a man and woman in these our daies are ouerseene, in that they pleade ignorance, and say that they hope God will haue them excused for it, seeing they are not learned; they haue dull wittes, and it is not possible to teach them nowe, they are past learning; & hereupon they presume they may liue in grosse ignorance, as blinde almost in religion as when they were first borne. But marke, I pray you, who it is that is ascended vp to heauen, namely Christ Iesus our Lord, who made thee of nothing. Now was he able to giue thee a beeing, when thou was not, and is he not likewise able to put knowledge into thy soule, if so be thou wilt vse the meanes which he hath appointed? and the rather, seeing he is ascended for that ende: but if thou wilt not vse the meanes to come to knowledge, thy case is desperate, and thou art the cause of thine owne condemnation, and thou bringest confusion vpon thine owne heade. Therefore let ignorant men labour for knowledge of Gods worde. Ignorance shall excuse none: it will not stand for payment at the day of iudgement. Christ is ascended to this ende to teach the ignorant, to giue knowledge and wisedome vnto the simple, and to giue gifts of prophecie vnto his ministers, that they may teach his people. Therfore, I say againe, let such as be ignorant vse the meanes diligently, and God will giue the blessing. Thirdly, whereas it is thought to be a thing not possible, to furnish a whole Church with preaching ministers, it seemes to be otherwise. For wherefore did Christ ascend to heauen? was it not to giue gifts vnto his Church? what, is Christs hand now shortned? vndoubtedly we may resolue our selues, that Christ bestowed gifts sufficient vpon men in the Church: but it is for our sinnes that they are not imploied. The fountaines of learning the Vniversities, though they are not dammed vp, yet they streame not abroad as they might. Many there be in them indewed with worthie gifts for the building of the Church, but the couetousnes of men hinders the cōfortable entrance which otherwise might be. Lastly, seeing Christ ascended to giue gifts needefull for his Church, as the gift of teaching, the gift of prophecie, the gift of tongues, of wisedome, and knowledge: the duetie of euery man is, especially of those which liue in the schooles of learning, to labour by all meanes to increase, cherish, and preserue their gifts, and as Paul exhorteth Timothie,[^24] *to stirre vp* the gift of God. As men preserue the fire by blowing it; so by our diligence we must kindle and reuiue the gifts of God bestowed on vs. Christ hath done his part, and there is nothing required but our paines and fidelitie.\n\nThe third benefite that comes by Christs ascension is, that he ascended to prepare a place for all that should beleeue in him: *In my fathers house* (saith Christ) *are many dwelling places, if it were not so, I would haue told you. J goe to prepare a place for you.*[^25] For by the sinne of Adam our entrance into heauen was taken away. If Adam by his fall did exclude himselfe from the earthly paradise,[^26] then how much more did hee exclude himselfe from heauen? And therefore all mankinde sinning in him, was likewise depriued of heauen. The people of Israel beeing in woe and miserie, cried out that they had sinned,[^27] and therefore the Lord had couered himselfe with a cloud, that their praiers could not passe through. And Esay saith, that our sinnes are a wall betwixt God and vs, that we cannot enter into heauen. And Saint Iohn, that no vncleane thing must enter into the heauenly Hierusalem.[^28] Nowe seeing we haue shut our selues out of heauen by our sinnes, it was requisite that Christ Iesus our Sauiour should goe before vs to prepare a place, and to make readie a way for vs. For he is king ouerall, he hath the keies of heauen, he openeth and no man shutteth: and therefore it is in his power to let vs in, though we haue shut our selues out. But some may say, if this be the end of his ascension to prepare a place in heauen; then belike such as died before the comming of Christ were not in heauen. *Answer.* As there are two degrees of glorie, one incomplete and the other complete or perfect, (for the faithfull departed are in glorie but in part, and there remaineth fulnes of glorie for them at the day of iudgement, when soule and bodie shall be both glorified together:) so answearably there are two degrees of preparation of places in heauen. The places of glorie were in part prepared for the faithful frō the beginning of the world, but the full preparation is made by Christs ascension. And of this last preparation is the place of Iohn to be vnderstood.\n\nThe vse of this doctrine is very profitable. First it ouerthroweth the fond doctrine of the Church of Rome, which teacheth that Christ by his death did merit our iustification, and that we beeing once iustified doe further merit saluation, and purchase for our selues a place in heauen. But this is as it were to make a partition betweene Christ and vs in the worke of our redemption, whereas in truth not onely the beginning and continuance of our saluation, but also the accomplishment thereof in our vocation, iustification, sanctification, glorification, is wholly and onely to be ascribed to the meere merit of Christ: and therefore hauing redeemed vs on earth, he also ascends to prepare a place in heauen for vs. Secondly, this serueth to condemne the fearefull, lamentable, and desperate securitie of these our daies. Great is the loue of Christ in that he was content to suffer the pangs of hell to bring vs out of hell▪ and withall to goe to heauen to prepare a place for vs there: and yet who is it, that careth for this place, or maketh any account thereof? who forsaketh this world, and seekes vnto Christ for it? Nowe, least any man should say▪ alas, I knowe not the way: therefore Christ before he ascended, made a new and liuing way with his owne blood, as the Apostle speaketh.[^29] And to take away all excuses from men, he hath set markes and bounds in this way, and hath placed guides in it, namely his ministers▪ to shew all the passengers a straight & readie course into the kingdom of heauen. And though Christ haue done all this for vs, yet the blindnes and securitie of men is such, that none almost walketh in this way, nor careth to come to this mansion place; but in stead of this, they walke in by-waies, according to the lusts of their owne flesh. When they are commaunded to goe eastward to Ierusalem, they turne westward an other way: when they are commanded to goe on forward to heauen, they turne againe backward, and goe straight to hell. Men runne on all the daies of their liues in the broad way that leadeth to destruction, and neuer so much as once make inquirie for a resting place in heauen; but when the houre of death commeth, then they call for the guide, whereas all their liues before they haue run out of the way many thousand miles: but then, alas, it is too late, vnlesse it be the vnspeakeable mercie of God. For they haue wandred so farre astray, that in so short a space they cannot be able to come into the right way againe. Yet generally this is the state of most among vs, whose securitie is so much the more grieuous & fearefull, because Christ hath done al that heart can wish. There is nothing else required, but onely that by his grace we should walk in the way. There was neuer any that knew the state of the people in these daies, but he will say, that this is most true which I say. Besides, as by this we are brought to a sight of the desperate securitie of this age: so we may further learne our owne dueties. Is Christ gone to heauen beforehand to prepare a place for thee, thē practise that which Paul teacheth: *Haue thy*[^30] *conuersation in heauen.*[^31] The wordes which he vseth are very significant, and the meaning of them is this: Ye are free denizens of the citie of God, and therefore as freemen in Gods house, let all your cares and studies, all your affaires and doings be in heauen. In the world if a man make purchase of an house, his heart is alwaies there, there he pulls downe and builds againe: there he makes him orchards and gardens, there hee meanes to liue and die. Christ Iesus hath bought the kingdome of heauen for vs (the most blessed purchase that euer was) & hath paid the dearest price for it that euer was paid, euen his owne pretious blood: and in this citie he hath prepared for vs a dwelling place, and made vs free denizens of it: therefore all our ioy, and all our affaires ought to be there. But how shall a man vpon earth, haue his conuersation in heauen. *Answ.* We must converse in heauen, not in bodie but in heart: & therfore though our bodies be on earth, yet our hearts ioy, and comfort, and all our meditation must be in heauen. Thus must we behaue our selues, like good freemen in Gods house. It must be farre from vs, to haue our ioy and our hearts set on the things of this world.\n\nThirdly, the consideration of this, that Christ Iesus hath prepared a place for vs in heauen, & also hath trayned the way with his own blood, must make euery one of vs *to striue to enter in at the straight gate,* as our Sauiour Christ counselleth vs:[^32] and that as wrastlers doe, which striue for life and death. Within this gate is a dwelling place of happines readie for vs. If a man were assured that there were made for him a great purchase in Spaine or Turkie, so as if hee would but come thither, he might inioy it; would he not aduenture the daungers of the sea, and of his enemies also, if neede were, that he might come to his owne? Wel, behold Christ Iesus hath made a purchase for vs in heauen, & there is nothing required of vs, but that we will come and enioy it. Why then should men refuse any paines or feare in the way? nay, we must striue to get in. It may be, we shalbe pinched in the entrance, for the gate is both straight and low, and we must be faine to leaue our wealth behinde vs, & the pleasures of this life; and enter we must, though we should be constrained to leaue our flesh behinde vs. For the purchase that is made is worth tenne thousand worlds. And besides, if we loose it by fainting in the way, our purchase shalbe the blacknes of darknes for euer with the deuill and all his angels: who therfore would not striue, though he lost his life in the gate? The vrging of this point is needefull in these daies. There is striuing ynough for worldly preferment, but a man almost may goe alone in the straight way that leadeth to heauen, he shall haue none to beare him companie. And where are they, that striue to enter in? where is the violence offered to the kingdome of heauen? where be the violent which should take it to themselues as in the daies of Iohn Baptist.\n\nFourthly, if Christ haue prepared a place for vs in heauen, then we are in this world as pilgrimes and straungers, and therefore must learne the counsell of Saint Peter: *As strāgers & pilgrimes abstain frō fleshly lusts, which fight against the soule.* He that doth esteem him self as a pilgrime, is not to intangle himselfe with the affaires of this world, nor put in practise the behauiour thereof, but to behaue himselfe as a freeman of heauen, as straungers vse to liue in forraine countries, according to the fashion of their owne. And therefore in thought, word, and deede, in life & conuersatiō, he must so carrie himselfe, as thereby he may appeare to all the world of what cuntry he is. An ancient divine speaking of such as had curled and embrodered haire, biddeth them consider,[^33] whether they must goe to heauen with such haire or no: and wheras they adorned themselues with winkles made of other womens haire, he asks them whether it may not be the haire of a damned person or no. If it may be, he further demaundeth how it may beseeme them to weare it which professe themselues to be the sonnes and daughters of God. The like may be saide of all other sinnes: they that be of gods house must behaue themselues as free men there. And when god hath made us free, it doth not beseeme us to make our selues bondmen of sin & satan and of this world.\n\nFiftly, seeing Christ went to heauen to prepare a place for all that beleeue in him, here is a good duetie for parentes. Many of them are verie carefull to preferre their children to great places and noble mens houses, and they are not to be blamed therefore: but if they would indeede be good parents to their children, they should first endeauour them-selues to get roomes for them in heauen: they that doe this are good parents indeede. Some will say, how shall wee get this preferrement for them? *Answer:* God hath two houses, his Church, and the kingdome of heauen. The Church is his house of grace, heauen is his house of glorie. Now if thou wouldst haue thy child to haue a place in the house of glorie, then thou art first of all to get him a place in the house of grace: bringing him up so in the feare of God, that both in life and conuersation he may shewe himselfe to be a member of the Church: and then assure thy selfe, that after this life, he shall be remooued to the second house of God, which is the house of glorie, and there be free-man for euer in the kingdome of heauen. Add if thou shalt thus prouide for thy childe, thou shalt not leaue him as an orphan, but he shall haue God for his father & Christ for his brother, and the holy ghost his comforter. And therefore first of all and aboue all remember to make thy childe a member of Gods Church. Let the example of Dauid excite all parents hereunto: *I had rather* (saieth hee) *be a dore keeper in the house of God, then to dwell in the tabernacles of wickednesse.*[^34] *For a day in thy courtes is better then a thousand else where.*\n\nLastly, hence we may finde remedie against the tediousnesse of sickenesse and the feare of death. Thou which fearest death, remember that Christ is gone to heauen to prepare a place for thy bodie, where it must be glorified and liue for euer with the blessed trinitie and all the saintes and angels, though for a while it lie dead and rotte in the graue. Remember this also, thou which continuest in any lingring sicknes Christ Iesus hath prepared a place for thee, wherin thou shalt rest in ioy & blisse without all paine or faintnes.\n\nThe fourth benefite is, that Christ ascended vp to heauē to send the comforter vnto his Church. This was a speciall end of his ascension, as appeares by Christs own words: *It is* (saith he) *expedient that I go away, for if I goe not, the comforter will not come,*[^35] *but if I depart I will send him unto you.* And againe, *I will pray unto the father, & hee shall give you another comforter,*[^36] *which shall abide with you for euer, even the spirite of truth.* But some will say, how can Christ send his spirit unto his Church, for the person sending & the person sent are unequall; whereas all three persons in trinitie are equall, none greater or lesser then another, none inferiour or superiour to other. *Ans.* It is true indeed▪ but we must know, that the action of sending in the trinitie makes not the persons unequall, but only shewes distinction and order among equals. The father sendes the sonne, the father and the sonne both send the holy ghost: yet the father is not aboue the sonne, neither the father or the sonne aboue the holy ghost, but all are equall in degree, though in regarde of order one is before another: and it standeth with reason. For two men that are equall in degree may upon mutuall consent one send another. But it may be further demanded, how the holy ghost can be sent which is euery where? *Ans.* The holy ghost indeed is euery where, therfore he is sent not so much in regard of the presence of his essence or substance, as of his operation whereby he renueth & guideth the members of Christ. Now here first we haue occasion to consider the miserie of the world. When a man is troubled in his minde (as no ungodly man, but sometime he feeleth the terrour of conscience for his sinnes) then he labours to remoue it by mery company & pleasant bookes, whereas Christ at his ascension sent his holy spirite to be the comforter of his Church: & therefore when we are troubled in conscience for our sins, we should not seek ease by such slender means, but rather seeke for the helpe & comfort of the holy ghost, and labour to haue our sinnes washed away and our hartes purified and clensed by the bldod of Christ. As for wine and mirth & such like meanes of comfort, neither at the day of death nor at the day of iudgement shall they stande us in stead, or be able to comfort us. Again, when crosses & calamities fall, the counsell of the minister is not sought for, but the help of such as are called cunning men & cunning women is, that is, of charmers, inchanters, & figure casters: a bad practise. Christ at his ascensiō sēt his holy spirit vnto his Church & people, to be their guide & comforter in their calamities and miseries: and therefore when any man is in distresse, he should haue recourse to the right meanes of comfort, namely the word & sacraments, & there he shall finde the assistance of the holy ghost. Thus the prophet Isai informeth the Iewes when they shall say unto you: inquire at them which haue a spirit of divination, & at the soothsayers which whisper and murmure.[^37] *Should not a people inquire at their God, from the living to the dead? to the law and to the testimony.* Rebecca, when the two twinnes stroue in her womb, what did she? the text saith she sent *to aske the Lorde.* Yet commonly the men of these daies leaue God & seeke to the instruments of the deuill. To goe yet further,[^38] God useth for sundrie causes most of all to afflict his deerest children. *Iudgement,* saieth Peter, *beginnes at Gods house.* S. Luke saieth,[^39] that a certaine woman was bound of satan eighteene yeeres, but what was shee? *a daughter of Abraham,* that is, a child of God. When the like condition shall befall any of vs, let us remember the end why Christ ascended up to heauen: and pray unto God that hee will giue us his spirit, that therby we may be eased & deliuered, or els inabled to perseuere and continue in patience: and this is the true way and meanes to lighten and ease the burden of all afflictions. And for this cause Paul prayeth that the Colossians might be *strengthened with all might,*[^40] *through his glorious power unto all patience and long suffering with ioyfulnesse.* For to whomsoeuer God giueth grace to beleeue, to them also he giues power to suffer affliction by the inward worke of his spirite. Secondly if Christ haue sent unto his church the holy spirite to be our comforter, our duty is, to prepare our bodies and soules to be fitte temples and houses for so worthy a guest. If a man were certified that a prince would come to his house, he would dresse it up & haue all things in as good order as might be: and shall not we much more endeauour to purifie and clense our soules and bodies from all sinne, that they may be fitte temples for the entertainment of the holy ghost, whom Christ Iesus hath sent to be our comforter. The Shunamite was carefull to entertaine the man of God Elisha, for shee saide to her husbande, *Let vs make him a litle chamber, I pray thee, with walles, and let vs set him there a bed and a stoole,*[^41] *a table and a candlesticke.* Now how much more carefull ought we be to entertaine God himselfe, who is content to come and dwell with us: and therefore we must adorne our bodies and soules with grace, that he may lodge, and suppe, and dine with us, as he hath promised: but on the contrarie, if we defile our bodies with sinne, wee banish the holy ghost out of our hearts, and suffer the diuell to dwell in us. For the more a man defileth his bodie, the fitter and cleaner it is for him. And to conclude this point, let us remember that saying, which is used of some, that Christ when hee went hence gaue us his pawne, namely his spirit, to assure us, that hee woulde come to us againe, and also hee tooke with him our pawne, namely his flesh, to assure us further, that wee should ascend up to him.\n\nThus much for the benefites of Christes ascension; Now follow the duties whereunto we are mooued, and they are two. First, we must be here admonished, to renounce the ubiquitie and the errour of the reall and essentiall presence of the bodie of Christ in the Sacrament of the Lordes supper: as flatly oppugning this article of Christs ascension into heauen. For it is flat against the nature of a true body to subsist in many places at once. Secondly, as the Apostles then did, whē they saw Christ ascending up into heauen, so must we do also: while he was present with them, they gaue him honour, but when they saw him ascending,[^42] they adored him with farre greater reuerence: and so must we now for the same cause bow the knees of our hearts unto him.\n\nThus much of the second degree of the exaltation of Christ: Now follow the third in these wordes: *And sitteth at the right hand of God the father almightie.* In the handling whereof, we are first to shewe the meaning of the wordes: secondly the comforts and benefits that redound to Gods Church: thirdly, the duties that we are mooued unto. For the meaning of the wordes: if we speake properly, God hath neither right hand nor left, neither can he be saide to sit or stand, for God is not a bodie, but a spirite: the words therefore containe a borrowed speech from earthly kings & potentates, whose manner and custome hath beene to place such persons at their right hands, whome they purposed to advance to any speciall office or dignitie. So king Salomon when his mother came to speake with him,[^43] rose up from his throne, and mette her, and caused a seate to be set at his owne right hand, and set her upon it; in token, no doubt, of honour which he gaue unto her. To the same purpose Dauid saith,[^44] *Vpon thy right hand did stand the Queene in a vesture of golde.* And the sonnes of Zebedeus made sute to Christ, *that one of them might sit at his right hand,*[^45] *and the other at his left in his kingdome.* Now their request was to haue the two speciall and principall dignities of his kingdome. Thus we see it is manifest, that the sitting at the right hand of an earthly prince signifieth aduancement into authority and honour: and therefore the same phrase of speech applied to Christ signifieth two things. First, his full and manifest exaltation in dignitie, honour, and glorie: and in this sense it is saide, that *to him is given a name that is above all names, that at the name of Iesus every knee should bowe.*[^46] Secondly it signifieth his full and manifest exaltation into the authoritie and gouernment of his kingdome, which spreadeth it selfe ouer heauen and earth: So Dauid saieth, *The Lorde saide vnto my Lorde,*[^47] *Sit thou at my right hand untill I make thine enimies thy footstoole.* Which place beeing alledged by Saint Paul repeating the wordes but changing the phrase,[^48] is thus set downe, *He shall raigne till he have put all his enemies under his feete.* And to speake in breefe, the scope of the wordes is to shewe, that Christ God and man after his ascension is advanced to such an estate in which hee hath fulnesse of glorie, power, maiestie, and authoritie in the presence of his father and all the saintes and holy angels. Furthermore in the words three circumstances must be obserued. The first is the place where Christ is thus aduāced, noted in the former article, *he ascended into heaven, & sittes* (namely in heauen) *at the right hand of God.* The place then where Christ Iesus in both his natures, as he is God and also man doth rule in full glory, power, and maiestie, is heauen it selfe. To which effect Paul saith, *God raised Christ from the dead,*[^49] *and put him at his right hand in the heavenly places.* And in the Epistle to the Hebrewes it is said, *He sitteth at the right hand of the maiestie in highest places.*[^50] This point well considered serueth to discouer the ouersight of sundrie Divines, which hold and teach, that to sit at the right hand of God, is to be euery where in all places, and not in heauen onely, that they might hereby lay a foundation for the ubiquitie of Christs manhood: which neuerthelesse the heauens must containe till the time that all thinges be restored. The second circumstance, is the time when Christ began to sit at the right hand of God the father, which is to be gathered by the order of the articles. For first Christ died and was buried, then he rose againe and ascended into heauen, and after his ascension he is saide to sit at the right hand of his father. This order is also noted unto us by S. Paul: *Who shall condemne* (saith he) *it is Christ which is dead, yea or rather which is risen againe,*[^51] *who is also at the right hand of God.* And S. Marke saith, when Christ was risen againe hee appeared to his disciples, and after he had *spoken unto them he was received into heaven, and sate at the right hande of God.*[^52] But it may be demanded how this can stand with trueth, that Christ should not begin to sit at the right hand of his father before the ascension considering he is one God with the father, and therefore an absolute and soueraigne king from all eternitie. *Answer.* As Christ is God or the word of the father, hee is coequall and coeternall with him in the regiment of his kingdome: and hath neither beginning, middle, or ending thereof; yet as Christ is God incarnate, and in one person God-man or Man-god he beganne after his ascension and not before to sit at the right hand of his father: and as S. Peter saith, *was made Lord*;[^53] partly because as hee was God hee did then manifest himselfe to be that which indeed he was before, namely God and Lorde of heauen and earth: and partly because as he was man he receiued dominion or Lordship frō the father which he had not before, & thereby was euen in his manhood exalted to be king of heauen and earth: & in this sense Christ saith of himselfe, *all power is given to me in heaven and earth.* The third circumstance is concerning the person,[^54] at whose right hand Christ sits, noted in the words of the article of *God the father almightie*; wherby is signified, that he receiues all the honour, power, & glory of his kingdom frō his father: as he that is set at the right hand of a prince receiues the honour & authority which he hath frō the prince. Now if it be alledged, that by this means Christ shalbe inferiour to his father, because he which receiueth honor of another is inferiour to him of whome he receiueth it: the answer is, that in Christ we must consider his person & his office: in respect of his person as he is the eternall sonne of God he is equal to the father, & is not here said to sit at his right hād: yet in respect of the office which he beares, namely as he is mediatour, & as he is man, he is inferiour to the father, & receiues his kingdom frō him. As he is god, he is our king & head, & hath no head more then the father: as he is mediatour, he is also our head, yet so as he is under the father as being his head.[^55] And we must not think it strāge that one & the same thing should be both equall and inferiour to another, divers respects considered.\n\nNow in that Christes placing at the right hand of his father argues inferioritie betweene the father and him,[^56] hence wee learne that they are deceiued which from this article gather, that in the glorification of Christ there is a transfusion of the proprieties of the godhead, as omnipotencie, omniscience, omnipresence, &c. into his manhoode. For this is to abolish all inferioritie and to make an equality betweene the creature and the creatour.\n\nAnd whereas againe the word *Almightie* is repeated, it is done upon speciall reason: because Christes sitting at the right hand of God doth presuppose omnipotencie. For in vaine were all power in heauen and earth giuen to him, vnlesse he were omnipotent as the father to execute the same. And therefore the song of the Elders was on this maner, *Worthy is the lambe that was killed to receive power and riches,*[^57] *and wisdome, & strength, and honour, and glory, and praise.*\n\nThe benefites which redounde unto us by Christes sitting at the right hand of God are two, one concernes his priesthood, the other his kingly office. The benefit rising from his priesthood is his *Intercession* for us: for this is one of the endes why Christ is now exalted in glorie & sittes at the right hand of his father, namely to make request in the behalfe of all, that come unto him, as Paul saieth, *Christ is risen againe,*[^58] *and sitteth at the right hand of God, and maketh request for vs.* Now that we may rightly vnderstand what his intercession is, we are to consider these pointes. First to whome it is made: secondly, in what maner: thirdly, whether it be made by Christ alone or no: fourthly, what be the fruites and benefites thereof: fiftly, the duties whereunto wee are mooued thereby. For the first, Intertercession is, to make suite, request, or intreatie in some ones behalfe to another: and this is done by Christ for vs unto God, as Paul saith, *There is one God, & one mediatour betwene God and man, which is the man Christ Iesus.* Here at the verie first ariseth a difficultie:[^59] for in euery intercession there be three parties; the person offended; the person offending; the intercessour, distinct from them both. Now if Christ the sonne of God make intercession to God for man, then he makes intercession to himselfe because hee is true God which cā not be: how then shall Christ be mediatour? *Ans.* This point hath so troubled the Church of Rome that for the resoluing of it they haue deuised an errour avouching that Christ is mediatour onely as hee is man, not as hee is God, which is untrue. For as both natures did concurre in the worke of satisfaction, so likewise they doe both concurre in the worke of intercession: and therefore a more meete & convenient answer is this: Christ Iesus God-man in both natures is directly our mediatour to the first person the father, as S. Iohn saith, *If any man sinne,*[^60] *we haue an advocate with the father, Iesus Christ the iust.* And thus we haue three persons in the worke of intercession really distinguished. The partie offended is God the father: the partie offending is man: and thirdly the intercessour distinct from them both is Christ the second person in trinitie. For howsoeuer in Godhead he and the father be one, yet in person they are really distinguished, & he is as it were in the middle betweene the father & us: for the father is God & not mā: we that beleeue in Christ are men not God: Christ himselfe both man & God. It may be further replied that this answer will not stand, because not only the father is offended, but also the sonne & the H. ghost: & therefore there must be a mediatour to them also. *Ans.* The intercessiō of Christ is directed to the father the first person immediatly: now the father, the sonne, and the H. ghost haue all one in diuisible essence, & by consequent one and the same will: wherupō the father being appeased by Christs intercessiō, the sonne & the holy ghost are also appeased in him. Thus then intercession is made to the whole trinitie, but yet immediatly & directly to the first person and in him to the rest.\n\nThe second point to be considered is the manner of his intercession vnto his father. Wee must not imagine, that Christ now in heauen kneeles downe on his knees & vtters words and puts up a supplication for all the faithfull to God the father: for that is not beseeming the maiesty of him that sits at the right hand of God. But the maner of his intercessiō is thus to be conceiued. When one is to speake to an earthly prince in the behalf of another; first of all he must come into the presence of the king, and secondly make his request: and both these, Christ perfourmeth for us unto god. For the first, after his ascension he entred into heauē, where he did present vnto his father, first of all his owne person in two natures, and secondly the invaluable merits of his death and passion, in which he is well pleased. And we must further understand, that as on the crosse hee stoode in our roome, so in heauen he now appeares as a publicke person in our stead, representing all the elect that shall beleeue in him, as the holy ghost saith, *Christ Iesus ascended up into heaven to appeare in the sight of God for us.* And for the second, Christ makes request for us;[^61] in that he *willeth* according to both his natures, and *desireth* as he is man, that the father woulde accept his satisfaction in the behalfe of all that are giuen unto him. And that he makes request on this maner I prooue it thus. Looke what was his request in our behalfe when he was here upon earth, the same for substance it cōtinues still in heauen: but here on earth the substance of his requests was that he *willed and desired* that his father would be well pleased with us for his merites, as appeares by his praier in S. Iohn. *Father, I will that those which thou hast given me be with me even where I am,*[^62] *that they may beholde my glorie which thou hast given me: for thou lovedst me before the foundation of the worlde.* Therefore hee still continues to make request for us by willing and desiring that his father woulde accept his merites in our behalfe. If it be alledged that Christ in this solemne praier vsed speech and prostration of his bodie, the answere is, that these actions were no essentiall partes of his praier. The prostrating of his bodie serued onely as a token of his submission to God, as hee was a creature: and the speech which he used, serued onely to utter and expresse his request. Furthermore, a difference here must be marked betweene Christs passion and his intercession. The passion serues for the working and causing of a satisfaction to Gods iustice for us; and it is as it were the tempering of the plaister: the intercession goes further: for it applies the satisfaction made, & layes the salue to the verie sore. And therefore Christ makes request not onely for the elect generally, but for particular men, as Paul, Iames, Iohn, and that particularly, as he testifieth of himselfe, saying, *I have prayed for thee Peter that thy faith faile not.* If any shall say, that Christs *willing and desiring of a thing* can not be a request or intercession, the answere is, that in vertue and efficacie it countervailes all the praiers in the world. For whatsoeuer Christ willeth, the same also the father being well pleased with him, willeth: and therefore whatsoeuer Christ as Mediatour willeth for us at the handes of his father, in effect or substance is a request or praier.\n\nThe third point is, that Christ alone and none with him makes intercession for us. And this I prooue by induction of particulars. First of all this office appertaines not to the angels. They are indeed ministring spirits for the good of gods chosen: they reioice when a sinner is conuerted, & when he dieth, they are ready to cary his soule into Abrahams bosome: & God otherwhiles useth them as messengers to reveale his will: thus the angell Gabriel brings a message to Zacharie the priest, that God had heard his prayer: but it is not once said in all the scriptures that they make intercession to God for us. As for the saints departed,[^63] they can not make intercession for us, because they know not our particular estates here on earth, neither cā they heare our requests: And therefore if we should pray to them to pray for vs, wee should substitute them into the roome of God, because we ascribe that to them which is proper to him, namely, the searching of the heart, & the knowledge of all things done upon earth, though withall we should say, that they do this not by themselues but of God. As for the faithfull heare on earth, indeede they haue warrant, yea commaundement to pray one for another: yet cā they not make intercessiō for us. For first, he that makes intercessiō must bring somthing of his own that may be of value & price with God to procure the grant of his request: secōdly, he must do it in his own name: but the faithfull on earth make request to god one for another not in their owne names, nor for their own merits, but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his owne name, and for his owne merits: we therefore conclude that the worke of intercession is the sole worke of Christ God & man not belonging to any creature beside in heauen or in earth. And whereas the papists can not content themselves with his intercession alone, as being most sufficient; it argues plainly, that they doubt either of his power or of his will: whereupon their praiers turne to sinne.[^64]\n\nThe fruites and benefites of Christes intercession are these. First by meanes of it we are assured, that those which are repentant sinners shall stand and appeare righteous before God for euer: at what time soeuer Christ, being now in heauen, and there presenting himselfe and his merits before his father, shewes himselfe desirous and willing, that they whosoeuer they are beeing sinners should be accepted of God for the same, euen then immediatly at that very instant this his will is done, and they are accepted as righteous before God indeed. When a man lookes vpon things directly through the aire, they appeare in their proper formes and colours as they are: but if they be looked upon through a greene glasse, they all appeare greene: so likewise if God behold us as wee are in our selues, we appeare as vile and damnable sinners: but if hee looke upon us as we are presented before his throne in heauen, in the person of our mediatour Christ Iesus, willing that wee should be approoued for his merits, then we appeare without all spot & wrinkle before him. And this is the use Paul makes hereof: *It is god* (saith he) *that iustifieth*: & the reason is rendred: For *it is Christ that is deade,*[^65] *yea or rather which is risen againe, who is also at the right hand of God, and makes request for vs.*\n\nSecondly Christes intercession serues to preserue all repentant sinners in the estate of grace: that beeing once iustified and sanctified, they may so continue to the ende. For when any seruant of God is ouertaken by the corruption of his owne nature, and falls into any particular sinne, then Christs intercession is made as a blessed hande to apply the salue of his death to that particular sore. For he continually appeares before God, and shewes himselfe to bee willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man: and this is done, that a man being iustified before God may not fall away quite from grace, but for euery particular sinne may bee humbled and receiue pardon. If this were not so, our estate should be most miserable, considering that for euery sin committed by us after our repentance, we deserue to be cast out of the fauour of God.\n\nThirdly Christes intercession serueth to make our good workes acceptable to God. For euen in the best works that a man can doe, there are two wants. First they are good onely in part: secondly they are mingled with sinne. For as a man is partly grace and partly flesh: so are his workes partly gratious and partly fleshly. And because grace is only begun in this life, therefore all the workes of grace in this life are sinnefull and imperfit. Now by Christes intercession his satisfaction is applied to our persons, & by consequent the defect of our works is couered and remooued, & they are approoued of God the father. In a vision S. Iohn saw an angell,[^66] standing before the altar with a golden censure full of sweete odours to offer up with the praiers of the saintes upon the same. And this signifies, that Christ presentes our workes before the throne of God, and by his intercession sanctifies them, that they may be acceptable to God. And therefore we must remember that when we doe any thing that is accepted of God, it is not for our sakes, but by reason of the value and vigour of Christ his merit.\n\nFourthly the intercession of Christ made in heauen breedeth and causeth in the heartes of men upon earth that beleeue another intercession of the spirit, as Paul saith▪ *He giveth vs his spirit, which helpeth our infirmities & maketh request for us with sighes which can not be expressed,*[^67] *but he which searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the saints according to the will of god.* Now the spirit is said to make request, in that it stirres and mooues euery contrite heart to pray with sighes and grones unspeakable to God for things needfull: & this grace is a fruite deriued from the intercession of Christ in heaven by the operation of the spirit. For as the Sunne though the bodie of it abide in the heauens, yet the beames of it descende to us that are on earth. So the intercession of Christ made in heauen is tyed as it were to his person alone▪ yet the grones & desires of the touched heart, as the beames thereof, are here on earth among the faithfull. And therfore if we desire to know whether Christ make intercession for us or no, we need not to ascend up into the heauens to learne the truth, but we must descend into our owne hearts & looke whether Christ haue giuen vs his spirite, which makes us crie unto God & make request to him with grones and sighes that can not be expressed: and if we find this in our hearts, it is an euident and infallible signe that Christ continually makes intercession for us in heauen. He that would know whether the Sunne shine in the firmament▪ must not clime up into the cloudes to looke, but search for the beames thereof upon the earth: which when he sees, he may conclude, that the Sunne shines in the firmament: and if wee would know whether Christ in heauen makes intercession for us, let us ransack our owne consciences, and there make search whether we feele the spirit of Christ crying in us, *Abba,* Father. As for those that neuer feele this worke of Gods spirit in them, their case is miserable, whatsoeuer they be. For Christ as yet makes no intercession for them, considering these two alwaies go togither; his intercession in heauen, & the worke of his spirit in the hearts of men, moouing them to bewaile their owne sinnes with sighes and grones that can not be expressed, and to cry and pray unto God for grace: & therfore all such, whether they be yong or old, that neuer could pray but mūble up a few words for fashion sake, can not assure themselues to haue any parte in Christs intercessiō in heauē.\n\nThe duties to be learned hence are these. First, whereas Christ maketh intercession for us, it teacheth all men to be most carefull to loue and like this blessed mediatour, and to be ready & willing to become his seruants & disciples, & that not for forme & fashion sake only, but in all trueth and sincerity of heart. For he is ascēded to heauen, & there sits at the right hand of his father to make request for us, that we might be deliuered frō hell & come to eternall life. Wicked Haman procured letters frō the king Ahashuerosh, for the destructiō of all the Iewes, men, women, & childrē in his dominions: this done, Hester the Queene makes request to the king that her people might be saued, and the letters of Haman reuoked; shee obtaines her request & freedom was giuen, & contrary letters of ioyfull deliuerance were sent in post hast to al provinces where the Iewes were. Whereupō arose a wonderfull ioy & gladnes among the Iewes,[^68] & it is said, that *therupon many of the people of the land became Iewes.* Well now, behold there is a greater matter among us then this: for there is the handwriting of condēnation, the law; & therin the sentēce of a double death, of body & soule, & satan as wicked Haman accuseth us, & seekes by all meanes our condēnatiō: but yet behold not any earthly Hester, but Christ Iesus the sonne of God is come downe frō heauen, & hath taken away this handwriting of condemnation, & cācelled it upon the crosse, & is now ascended into heauen, & their sits at the right hand of his father, & makes request for us: & in him his father is well pleased, & yeeldes to his request in our behalfe. Now then what must we doe in this case? Surely, looke as the Persians became Iewes whē they heard of their safety, so we in life and conversation must become Christians, turne to Christ, embrace his doctrine, and practise the same unfainedly. And we must not content our selues with a formall profession of religion, but search into our own harts, & flie unto Christ for the pardō of our sins, & that earnestly as for life & death as the thief doth at the bar, whē the iudge is giuing sentēce against him. Whē we shall thus hūble our selues, thē Christ Iesus that sits at the right hād of god wil plead our cause, & be our atturny unto his father, & his father againe wil accept of his request in our behalfe. Thē shall we of Persians become Iewes, & of the childrē of this world become the sōnes of god. Secōdly, when we pray to God, we must not doe as the blind world doth, as it were rush upō God in praying to him without cōsideratiō had to the Mediatour betweene us and him, but we alwaies must direct our praiers to God in the name of Christ, for hee is aduanced to power and glory in heauen, that he might be a fitte patrone for us who might preferre and present our praiers to God the father,[^69] that thereby they might be accepted and we might obtaine our request. So likewise wee must giue thankes to God in the name of Christ: for in him and for his sake God doth bestowe on us his blessings.\n\nThus much of Christes intercession: the other benefite which concernes Christs kingly office is, that he sitts at the right hand of his father for the administration of that speciall kingdome which is committed to him. I say speciall, because he is our king not onely by the right of creation gouerning all things created togither with the father and the holy ghost, but also more specially by the right of redemption in respect of another kingdome, not of this world, but eternall and spiritual respecting the very conscience of man. In the administration wherof he hath absolute power to command & forbid, to condemne & absolue, and therefore hath the keies of heauen & hell to open & shutt: which power no creature beside no not the angels in heauē can haue. For the better understanding of this which I say, wee are to consider, first the dealing of Christ toward his own Church; secondly his dealing in respect of his enimies. And his dealing toward his own church stands in 4. things: The first is the collecting or gathering of it: & this is a speciall end of his sitting at the right hand of his father. Christ said to his disciples, *I haue chosen you out of this world*: & the same may truly be saide of all the elect, that Christ in his good time will gather them all to himselfe that they may be a peculiar people to God. And this action of his in collecting the Church, is nothing els but a translation of those whom he hath ordained to life euerlasting out of the kingdome of darknes in which they haue serued sinne & satan, into his owne kingdome of grace, that they may be ruled and guided by him eternally. And this hee doth two waies: first by the preaching of the word, for it is a powerfull outwarde meanes, whereby hee singleth and sorteth his owne seruants from the blinde and wicked worlde, as Paul saith, *He gaue some to be Apostles, and some Prophets,*[^70] *and some Evangelists, and some pastors and teachers, for the gathering together of Saints.* And hence we learne two things. The first, that euery minister of Gods word, and euery one that intendeth to take vpon him that calling, must propound vnto himselfe principally this end, to single out man from man, and gather out of this world such as belong to the Church of Christ: and as Ieremie saith, to *separate the pretious from the vile.* The second,[^71] that all those which will be good hearers of Gods worde, must shew themselues so farre forth conformable vnto it, that it may gather them out of the world and that it may worke a chaunge in them, and make them the seruants of Christ: and if the preaching of the worde doe not worke this good worke in our hearts, then the end will be a separation from the presence of God. Christ when he came neere Ierusalem, and considered their rebellion whereby they refused to be gathered vnto him, wept ouer it, and said, *O Ierusalem, Ierusalem,*[^72] *thou which stonest the Prophets, and killest them that are sent vnto thee, how often would I haue gathered thy children together, as the henne gathereth her chickins vnder her wings, and thou wouldest not.* And by this he teacheth, that if the preaching of the worde turne not vs to Christ, it turnes to our destruction.\n\nThe other meanes of gathering the Church, and that the more principall is, the inward operation of the spirit, whereby the minde is inlightened, the heart is mollified, and the whole man is conuerted to God. And this ordinarily is ioyned with the ministerie or preaching of the word, as appeares by the example of Lydia. Saint Luke saith, *God opened her heart to be attentiue to the doctrine of the Apostle.*[^73] And by the example of Paul, when Christ saith, *Saul, Saul, why persecutest thou me?* at this very speach he is conuerted,[^74] and said, *Who art thou, Lord: what wilt thou that I doe*? And this is manifest also by experience. There is nothing in the world more contrarie to the nature of man, then the preaching of the word: for it is the wisdome of God, to which the flesh is enimitie. Here then it may be demaunded, how it can be in force to turne any man to God. *Answer.* The word preached is the scepter of Christs kingdome, which against the nature of man by the operation of the H. Ghost ioyned therewith, doth bend and bowe the heart, will, and affections of man to the will of Christ.\n\nThe second worke of Christ is, after the Church is gathered, to guide it in the way to life euerlasting. He is the shepheard of his Church, which guideth his flocke in and out, and therefore Paul saith, *They that are Christs, are guided by his spirit.*[^75] And by Esay the Lord saith, those his seruants which are turned from idolatrie, he will guide in the way, and *their eares shall heare a voice behinde them, saying, This is the way,*[^76] *walke in it, when thou turnest to the right hand and to the left.* Which voice is nothing els but the voice of the H. Ghost in the mouth of the ministers, directing them in the waies of God. The children of Israel were trauailing from Egypt to the lande of Canaan full fourtie yeares, whereas they might haue gone the iourney in fourtie daies. Their way was through the wildernesse of Arabia, their guides were a pillar of cloud by day, and a pillar of fire by night: the manner of their iourney was this; when the pillars mooued, they mooued; when the pillars stood still, they stood still: and so long as the pillars either mooued or stood still, they likewise mooued or stood still. And by all this a further matter, namly the regimēt of Christ ouer his church, was signified. Euery one of vs are as passengers and trauailers, not to any earthly Canaan, but to the heauenly Ierusalem; and in this iourney we are to passe through the wide and desert wildernes of this world: our guide is Christ himselfe,[^77] figured by the pillar of fire and the cloud: because by his word and spirit he shewes vs how farre we may goe in euery action, and where we must stand, and he goes before vs as our guide to life euerlasting.\n\nThe third worke of Christ is, to exercise his Church vnto spirituall obedience by manifold troubles, crosses, temptations, and afflictions in this world, as earthly kings vse to traine and exercise their subiects. When our Sauiour Christ was with his disciples in a shippe,[^78] there arose a great tempest vpon the sea, so as the shippe was almost couered with waues; but he was asleepe: and his disciples came and awoke him, saying, Saue vs master, we perish. Behold here a liuely picture of the dealing of Christ with his seruants in this life. His manner is to place them vpon the sea of this worlde, and to raise vp against them bleake stormes and flaes of contrarie windes by their enemies, the flesh, the deuill, the world. And further in the middest of all these daungers he for his owne part makes as though he lay asleepe for a time, that he may the better make triall of their patience, faith, and obedience. And the endes for which hee vseth this spirituall exercise are these. The first to make all his subiects to humble themselues, and as it were to goe crooked and buckle vnder their offences committed against his maiestie in time past. Thus Iob after the Lorde had long afflicted him, and laide his hande sore vpon him, saith, *Behold I am vile*: and againe, *I abhorre my selfe and repent in dust and ashes.*[^79] In the same manner we beeing his subiects and people, must looke to be exercised with temptations and afflictions which shall make vs bende and bow for our sinnes past, as the old man goeth crooked and doubles to the earth by reason of age. The second, is to preuent sinnes in the time to come. *A* father when he sees his child too bold and venterous about fire and water, takes it and holds it ouer the fire or ouer the water, as though he would burne or drowne it, whereas his purpose indeede is nothing els but to preuent danger for the time to come: In like maner Christs subiects are bold to sinne by nature, and therefore to preuent a mischiefe, he doth exercise them with affliction, & seemes for a season as though he would quite forsake his Church, but his meaning is onely to preuent offences in times to come. The third end is, to cōtinue his subiects in obediēce vnto his cōmandemēts: so the Lord saith▪ when he would bring his Church frō idolatrie:[^80] *Behold I will stop thy way with thorns, & make an hedge, that shee shal not find her paths.* The H. Ghost here borrows a cōparison frō beasts, which going in the way see green pastures, & desire to enter in and therefore goe to the hedge, but feeling the sharpnes of the thornes dare not aduenture to goe in. So Gods people like vnto wild beasts in respect of sinne, vewing the greene pastures of this world, which are the pleasures thereof, are greatly affected there with: and if it were not for the sharpnes of crosses and temptations, which are Gods spirituall hedge by which he keepeth them in, they would range out of the way, and rush into sinne as the horse into the battell.\n\nThe fourth and last worke of Christ in respect of his Church is, that he sits at the right hand of his father to defend the same against the rage of all enemies whatsoeuer they are: and this he doth two waies. First by giuing to his seruants sufficient strength to beare all the assaults of their enemies, the world, the flesh, and the deuill. For Paul saith, those to whome the Lord hath giuen the gift of faith, to them he hath also giuen this gift to suffer afflictions.[^81] And the same Apostle also praieth for the Colossians, that they may be strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnes.[^82] The euidence hereof we may most plainly see in the most constant deaths of the martyrs of Christ, recorded both in the word of God, and in the Church histories. It is wonderfull to see their courage and constancie. For at such times as they haue beene brought to exequution, they refused to be bounde or chained, willingly suffering most cruell torments, without shrinking or feare; such courage and strength the Lord gaue them to withstand the violent rage of all their aduersaries.\n\nSecondly, he defends his Church by limiting the power and rage of all enemies. And hence it is, that although the power of the Church of God on earth be weake & slender in it selfe, & contrariwise the power of the deuil exceeding great, yet can he not so much as touch the people of God. And he more preuailes by inward suggestions and temptations, then by outward violence. And if it were not the power of Christ that doth bridle his rage, there were no abode for the Church of Christ in this world.\n\nThus we haue seene what are the workes of Christ in gouerning his Church: and we that professe our selues to be members thereof, must shew our selues to be so indeed, by an experience of these workes of his in our owne hearts. And we must suffer him to gather vs vnder his owne wing, and to guide vs by his word & spirit, & we are to acquaint our selues with those spirituall exercises, whereby his good pleasure is to nurture vs to all obedience. Lastly, we must depend on his ayde and protection in all estates. And seeing we in this land haue had peace and rest with the Gospell of Christ among vs a long time, by Gods especiall goodnes, we must now after these daies of peace looke for daies of tribulation: we must not imagine that our ease and libertie will continue alwaies. For looke as the day and night doe one follow another; so likewise in the administration of the Church here vpon earth, Christ suffereth a continuall intercourse betweene peace and persecution. Thus he hath done from the beginning hitherto, and we may resolue our selues that so it will continue till the end: and therefore it shall be good for vs in these daies of our peace, to prepare our selues for troubles and afflictions: and when troubles come, we must still remember the fourth worke of Christ in the gouernment of his Church, namely that in all daungers he will defend vs against the rage of our enemies, as well by giuing vs power & strēgth to beare with patience and ioy whatsoeuer shall be laide vpon vs, as also bridle the rage of the world, the flesh, and the deuill, so as they shall not be able to exercise their power and malice to the full against vs.\n\nThus much of the dealing of Christ toward his owne Church and people. Nowe followeth the second point, namely his dealing toward his enemies; and here by enemies I vnderāstd al creatures, but especially mē that as they are by nature enemies to Christ and his kingdome, so they perseuere in the same enimitie vnto the end. Now his dealing towards them is in his good time to work their confusion, as he himselfe saith, *Those mine enemies that would not that I should raigne ouer them,*[^83] *bring them hither and slay them before me.* And Dauid saith, *The Lord will bruise his enemies with a rodde of iron,*[^84] *and breake them in pieces like a potters vessell.* And againe, *I will make thine enemies thy footestoole.* As Iosuah dealt with the fiue kings that were hidde in the cave,[^85] he first makes a slaughter of their armies, then he brings them foorth and makes the people to set their feete on their neckes, and to hang them on fiue trees. So Christ deales with his enemies: he treads them vnder his feete, and makes a slaughter not so much of their bodies as of their soules. And this the Church of God findes to be true by experience, as wel as it findes the loue of Christ towards it selfe. Now he confounds his enemies two waies. The first is by hardnes of heart, which ariseth when God withdraweth his grace from man, and leaueth him to himself, so as he goeth on forward from sinne to sinne, and neuer repenteth to the last gaspe. And we must esteeme of it as a most fearefull and terrible iudgement of God, for when the heart is possessed there with, it becomes so flintie and rebellious, that a man will neuer relent and turne to God. This is manifest in Pharao, for though god sent most grieuous plagues both vpon him and all the land of Egypt, yet would he not submit himself, saue only for a fit, while the hād of God was vpon him: but after he returned to the former obstinacie in which he continued till he was drowned in the sea. And this iudgement of God is the more fearefull, because when a man is in the middest of all his miserie, he feeles no miserie. And as in some kinde of sicknes a man may die languishing; so where hardnes of heart raignes wholly and finally, a man may descend to the pit of hell triumphing and reioycing. And to come neere to our selues, it is to be feared least this iudgement of all iudgements be among vs in these our daies. For where is any turning to God by repentance. Still men goe forward in sinne without remorse. We haue had the word preached among vs a long time, but it taketh no place in mens hearts. They are not softned with the hāmer of Gods word: nay they are like the smithes stithie or anvil; which the more it is beate with the hammer, the harder it is. But in the feare of God, let vs seeke to be changed, and take heede: the deceitfulnes of sinne is wonderfull. Let vs not be caried away with an ouerweening of our selues; a man may haue good gifts of God, as the gift of knowledge, the gift of prophecie, the gift of conceiuing a praier (I say not of praying truly:) and hereupon think himselfe in good case; and yet for all this haue nothing but an impenitent & flintie heart. For this cause it standes euery man vpon to looke vnto it, least this iudgement of God take hold on him. And that we may auoide the same, we must labour for two things: I. to feele the heauie burden of our sinnes, and be touched in conscience for them, euen as we are troubled in our bodies with the aches and paines thereof: this is a token of grace. II. We must labour to feele in our owne soules the want of Christ: we say indeede that we feele it, but it is a very great matter to haue an heart that doth open it selfe, and as it were gape after Christ, as the drie & thirstie lande where no water is. Though we haue knowledge and learning neuer so much, and many other gifts of God, yet if we haue not broken hearts that feele the burden of our sinnes, and the want of Christ, and that we stand in neede of euery droppe of his blood for the washing away of all these our sinnes, our case is miserable. And the rather we must preuēt this hardnes of heart, because Christ Iesus in heauen sits at the right hand of his father in full power and authoritie, to kill & confound all those that be his enemies, & will not submit thēselues to beare his yoke.\n\nThe second way is, by finall desperation; I say finall, because all kinde of desperation is not euill. For when a man despaireth of himselfe and of his owne power in the matter of his saluation, it tends to his eternall comfort. But finall desperation is, when a man vtterly despaires of the pardon of his owne sinnes, and of life euerlasting. Examples hereof we haue in Saul that slue himselfe, and in Achitophel and Iudas, that hanged themselues. This sinne is caused thus: So many sinnes as a man committeth without repentance, so many most bloodie woundes he giueth vnto his owne soule: and either in death or life God makes him feele the smart, and the huge weight of them all: whereby the soule sinkes downe into the gulfe of despaire withou recouerie. God said to Caine, If thou doe amisse, *sinne lieth at thy dore.* Where he vseth a borrowed speach from wilde beasts, who so long as they are sleeping, stirre not, but beeing awaked, they flie in a mans face, & rend out his throat. In like manner the sinnes which thou committest, lie at the dore of thine heart, though thou feele them not, and if thou doe not preuent the daunger by speedie repentance, God will make thee to feele them once before thou die, and raise vp such terrours in thy conscience, that thou shalt thinke thy selfe to be in hell before thou art in hell: and therefore it is good for euery man to take heede howe he continues an enemie to Christ. The best course is to turne betime from our sinnes, and become the friends of Christ, that so we may escape these fearefull iudgements.\n\nAnd whereas Christ in this manner gouernes all things in heauen and earth, we are bound to performe vnto him three duties, reuerence, obedience, thankfulnes. For the first, Paul saith: God hath exalted him and giuen him a name aboue all names,[^86] that at the name of Iesus (which name is his exaltation in heauen in full power and glorie) should euery knee bowe. We dare not so much as speake of an earthly king vnreuerently, what reuerence then doe we owe vnto Christ the king of heauen and earth? Dauids heart was touched in that he had cut off but the lappe of Sauls garment, when he might haue slaine him, because he was the Lords annointed.[^87] Oh then, howe much more ought our hearts to be touched, if we shall in the least measure dishonour Christ Iesus our Lord and king. Secondly, we are here taught to performe obedience to him, and to do him all the homage we can. The master of the familie in all his lawfull commaundements must be obeied: now the Church of Christ is a familie: therfore we must yeild obedience to him in al things: for al his cōmandemēts are iust. Whē Saul was chosen king ouer Israel, certain men which feared God,[^88] whose hearts God had touched, followed him to Gibea & brought him presents, but the wicked despised him: the same is much more to be verified in vs towarde Christ our Lord. We must haue our hearts touched with desire to performe obedience vnto him: if not, we are men of Belial that despise him, and refuse to bring our presents vnto him. If this obedience were put in practise, the Gospell would haue better successe in the hearts of the people, and the Lords sabbath would be better kept, and men would beare greater loue both to God and to their neighbours then now they doe. The third dutie which we owe vnto him is thankfulnes, for the endlesse care which he sheweth in the gouerning and preseruing of vs. When Dauid waxed old, and had made Salomon his sonne king in his stead, all the people shouted and cried, *God saue king Salomon: God saue king Salomon, so as the earth rang againe.*[^89] Shall the people of Israel thus reioyce at the crowning of Salomon, & shal not we much more reioyce when as Christ Iesus is placed in heauen at the right hand of his father, and hath the euerlasting scepter of his kingdome put into his hand? And we are to shew this thankfulnes vnto him by doing any thing in this world that may tend to his honour and glorie, though it be with the aduenture of our liues. When Dauid desired to drinke of the water of the well of Bethlem,[^90] three of his mightie men went and brake into the host of the Philistims, and brought him water. Thus they ventured their liues for Dauids sake: and shall not we much more willingly venture our liues to doe Christ seruice in token of thankfulnes for his continuall preseruing of vs?\n\n[^1]: Act. 1.3, 4.\n[^2]: Esa. 9.6▪ Heb. 3.5, 6.\n[^3]: Isa. 38.1·\n[^4]: 2. Pet. 1.15.\n[^5]: Luk. 24.50. & 19.29. Act. 1.12.\n[^6]: Luk. 24.50.\n[^7]: Gen. 14.19.\n[^8]: Num. 6.22.\n[^9]: Gen. 49.\n[^10]: Eph. 1.3.\n[^11]: Luk. 6.26.\n[^12]: Gen. 12.3.\n[^13]: Num. 23.23\n[^14]: The english translation beeing otherwise here seemes to faile.\n[^15]: Mat▪ 28.20.\n[^16]: Vide Thom. contra Gent. lib. 4. c. 49.\n[^17]: Act. 1.9.\n[^18]: Exod. 19.9.\n[^19]: Luk. 24.50. Act. 1.9.\n[^20]: Eph. 4.8.\n[^21]: Rom. 16.20\n[^22]: 1. Ioh. 3.8. Rom. 16.20.\n[^23]: Eph. 4.8.\n[^24]: 2. Tim. 1.6. 〈 in non-Latin alphabet 〉.\n[^25]: Ioh. 14.2.\n[^26]: Gen. 3.24.\n[^27]: Lam. 3.44.\n[^28]: Rev. 21.27\n[^29]: Heb. 10.20.\n[^30]: 〈 in non-Latin alphabet 〉.\n[^31]: Phil. 3.10.\n[^32]: Luk. 13.24.\n[^33]: Tertull. lib. de habit. mul▪\n[^34]: Psal. 84.10.\n[^35]: Ioh. 16.7.\n[^36]: Ioh. 14.16.\n[^37]: Esai. 8.19.\n[^38]: Gen. 25.22.\n[^39]: 1. Pet. 4.17. Luk. 13.16.\n[^40]: Col▪ 1.10.\n[^41]: 2. Kin. 4.10.\n[^42]: Luk. 24.52.\n[^43]: 1. King. 2.19.\n[^44]: Psal. 45.9.\n[^45]: Mat. 20.\n[^46]: Phil. 2.9.\n[^47]: Psal. 110.1.\n[^48]: 1. Cor. 15.25.\n[^49]: Eph. 1.20.\n[^50]: Heb. 1.3.\n[^51]: Rom. 8.24.\n[^52]: Mar. 16.19.\n[^53]: Act. 2.36.\n[^54]: Math. 28.19.\n[^55]: 1. Cor. 11.3.\n[^56]: M. Kemnit.\n[^57]: Rev. 5.12.\n[^58]: Rom. 8.34.\n[^59]: 1. Tim. 2.5.\n[^60]: 1. Ioh. 2.1.\n[^61]: Heb. 9.24.\n[^62]: Cap. 17.24.\n[^63]: Luk. 1.13.\n[^64]: Iam. 1.6.\n[^65]: Rom. 8.34.\n[^66]: Rev. 8.3.\n[^67]: Rom. 8.26.\n[^68]: Hest. 8.17.\n[^69]: Ioh. 16.26.\n[^70]: Eph. 4.11.\n[^71]: Ier. 15.19.\n[^72]: Math. 23.37.\n[^73]: Act. 16.\n[^74]: Act. 9.6.\n[^75]: Rom. 8.14.\n[^76]: Esa. 30.20.\n[^77]: Esa. 4.5.\n[^78]: Matt. 8.24.\n[^79]: Iob 39.37. and 42.6.\n[^80]: Hosea 2.6.\n[^81]: Phil. 1.29.\n[^82]: Col. 1.11.\n[^83]: Luk. 19.27.\n[^84]: Psal. 2.9. and 110.1.\n[^85]: Iosu. 10.24.\n[^86]: Phil. 2.10.\n[^87]: 1. Sam. 24.6.\n[^88]: 1. Sam. 10.26.\n[^89]: 1. King. 1.34.\n[^90]: 1. Sam. 28.16."},{"number":7,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[7],"items":[],"text":"Thus much of the highest degree of Christs exaltation in his kingdome: now followeth the last point to be beleeued concerning Christ, in these words, *From thence he shall come to iudge the quicke and the deade.* And they containe a proofe or a particular declaration of the former article. For as on earth those that are set at the right hand of kings doe execute iustice in courts or assises for the maintenance of the state and peace of the kingdome: so Christ Iesus sitting at the right hande of his father, that is, being made soueraigne Lord of all things both in heauen & earth, is to hold a court or assise, in which he shall come to iudge both the quicke and the dead. Now in handling the last iudgement, we are to consider these points: I. whether there shall be a iudgement or not? II. the time of it. III. the signes therof. IV. the manner of it. V. the vse which is to be made thereof. Of these in order. For the first point, whether there shall be a iudgement or not? the question is needefull: for as Saint Peter saith, *There shall come in the last daies mockers, which shall walke after their lusts, and say, Where is the promise of his comming?*[^1] which daies are now. The answeare is set downe in this article, in which we professe that the cōming of Christ to the last iudgement, is a point of religion specially to be held and auouched. The reasons to prooue it are principally two: first the testimonie of God himselfe in the books of the old and new testament, which affoard vnto vs plentifull testimonies touching the last iudgement, so as he which will but lightly reade the same, shall not neede to doubt thereof. The second reason is taken from the iustice and goodnes of God, the propertie wherof is, to punish wicked and vngodly men, and to honour and reward the godly: but in this world the godly mā is most of al in misery, (for iudgement beginneth at Gods house) and the vngodly haue their hearts ease. Wicked Diues hath the world at will, but pore Lazarus is hunger bitten, full of soares, & miserable euery way. This being so, it remaineth that after this life, there must needes be a iudgement and a second comming of Christ, when the godly must receiue fulnes of ioy & glorie, and the vngodly fulnes of woe and miserie. This second reason may stoppe the mouthes of all gainesayers in the worlde whatsoeuer. But it may be obiected, that the whole world stands either of beleeuers or vnbeleeuers, and that there is no last iudgement for either of these; for the beleeuer,[^2] as Christ saith, hath euerlasting life, *& shal not come into iudgement*; and the vnbeleeuer is *condemned alreadie,* and therefore needeth no further iudgement.[^3] *Answ.* Where it is said, he that beleeueth shall not come into iudgement, it must be vnderstood of the iudgement of condemnation, & not the iudgement of absolution: & he that beleeueth not is condemned alreadie in effect & substance three waies: I. in the counsel of God, who did foresee & appoint his condemnation, as it is a punishment of sinne, and an execution of his iustice. II. in the word of God, where he hath his condemnation set down. III. he is condemned in his own conscience: for euery vngodly mans conscience is a iudge vnto himselfe, which doth euery houre condemne him, and it is a forerunner of the last iudgement. And notwithstāding all this, there may remain a second iudgement, which is a manifestatiō & finishing of that which was begū in this world: & therefore the meaning of that place is this; he that beleeueth not is alreadie iudged in part, but so as the full manifestation thereof, shall be at the second comming of Christ.\n\nThe second circumstance, is the time of his iudgement: in handling whereof I. we will see what is the iudgement of men: II. what is the truth. For the first, two opinions touching this time take place. The first is, that the second comming of Christ shall be about sixe thousand yeares from the beginning of the world, & that for the elects sake some of these daies must be shortned: & now since the beginning of the world, are passed fiue thousand & almost sixe hūdred yeares, so as there remaine but foure hundreds. The groūds of this opinion are these. First the testimonie of Elias, *two thousand yeares before the law: two thousand yeares vnder the law: and two thousand yeres vnder Christ. And for the elects sake some of these yeares shalbe shortned. Answ.* This was not the sentēce of Elias the Thisbite, but of another Elias which was a Iew, no Prophet. And wheras he saith two thousand yeares before the law: & two thousand yeres vnder the law, he faileth. From the giuing of the law to the comming of Christ, was about one thousand & fiue hundred yeares: and from the law to the creation aboue two thousand. Now if Elias can not set downe a iust number for the time past▪ which a meane man may doe, what shall we think that he can doe for the time to come? And if he deceiue vs in that which is more easie to finde, howe shall wee trust him in things that be harder? The second reason is this: howe long God was in creating the worlde, so long he shall be in gouerning the same; but he was sixe daies in creating the worlde, and in the seuenth he rested, and so proportionally he shall be sixe thousand yeares in gouerning the world; euery day answearing to a thousand yeares, as Peter saith: *A thousand yeares are but as one day with God,* and then shall the ende be. *Answer.* This reason likewise hath no ground in Gods word: as for that place of Peter, the meaning is, that innumerable yeares are but as a short time with God:[^4] and we may as well say, two thousand or tenne thousand yeares are but as one day with God. For Peter meant not to speake any thing distinctly of a thousand yeares, but of a long time. Thirdly it is alleadged, that within sixe thousand yeares from the creation of the worlde, shall appeare in the heauens straunge coniunctions, and positions of the starres, which signifie nothing else but the subversion of the state of the world: nay, some haue noted that the ende thereof should haue beene in the yeare of our Lord, a thousand fiue hundred eightie eight: their writings are manifest: but we finde by experience that this opinion is false and friuolous, and their groundes be as friuolous. For no man can gather by the ordinarie course of the heauens the extraordinarie change of the whole world.\n\nThe second is, that the end of the world shall be three yeares and an halfe after the reuealing of Antichrist. And it is gathered out of places in Daniel and the Revelation, abused. Where a time and times and halfe a time signifie not three yeares and an halfe, but a short time. And therefore to take the words properly, is farre from the meaning of the holy Ghost. For marke, if the end shall be three yeares & an halfe after the reuealing of Antichrist, then may any man knowe before hand the particular moneth wherein the ende of the world should be, which is not possible.\n\nNow the truth which is to be auouched against all is this, that no man can know or set downe or coniecture the day, the weeke, the moneth, the yeare or the age, wherein the second comming of Christ and the last day of iudgement shall be. For Christ himselfe saith, *of that day and houre knoweth no man, no not the angels in heauen, but God onely:* nay Christ himselfe as he is man,[^5] knoweth it not. And when the disciples asked Christ at his ascensiō, whether he would restore the kingdō vnto Israel, he answered, *It is not for you to know the times and seasons,*[^6] *which the father hath put in his owne power.* And Paul saith, *Of the times and seasons, brethren, you haue no neede that I write vnto you.*[^7] *For you your selues know perfectly that the day of the Lord shall come, euen as a thiefe in the night.* Now we know that a man that keepeth his house, can not coniecture or imagine when a thiefe will come: and therefore no man can set downe the particular time or age, when Christ shal come to iudgement. This must we hold steadfastly, and if wee reade the contrarie in the writings of men, we are not to beleeue their sayings, but accoūt of them as of the deuices of mē, which haue no ground in Gods word.\n\nTo come to the third point, namely the signes of the last iudgement, they are of two sorts: some goe before the comming of Christ, and some are ioyned with it. The signes that goe before, are in number seuen, recorded distinctly by the holy Ghost. The first, is the preaching of the Gospell through the whole worlde. So our Sauiour Christ saith, *This Gospell of the kingdome must be preached through the whole world for a witnesse vnto all nations,*[^8] *and then shall the ende come.* Which place must thus be vnderstoode; not that the Gospell must be preached to the whole world at any one time, for that (as I take it) was neuer yet seene, neither shalbe; but that it shall be published distinctly and successiuely at seuerall times: and thus vnderstanding the words of Christ, if we consider the time since the Apostles daies, we shall finde this to be true, that the Gospell hath bin preached to all the world: and therefore this first signe of Christs comming is alreadie past and accomplished.\n\nThe second signe of his comming, is the reuealing of Antichrist, as Paul saith, *The day of Christ shall not come before there be a departure first, and that man of sinne be disclosed,*[^9] *euen the sonne of perdition, which is Antichrist.* Concerning this signe, in the yeare of our Lord 602. Gregorie the eight Pope of Rome, auouched this solemnly as a manifest 〈◊〉, that whosoeuer did take to him selfe the name of Vniuersall Bishop, the same was Antichrist. Now fiue yeares after, Boniface succeeding him, was by Phocas the Emperour entituled, Vniversall Bishop, pastor of the Catholicke Church, in the yeare of our Lord 607. & of all Popes he was the first knowne Antichrist, & since him all his successours haue taken vnto them the same title of Vniuersall & Catholick Bishop, whereby it doth plainly appeare, that at Rome hath bin and is the Antichrist. And this signe is also past.\n\nThe third is, a generall departing of most men from the faith. For it is said in the place before named, *Let no man deceiue you:*[^10] *for the day of Christ shall not come, except there come a departing first.* Generall departure hath bin in former ages. When Arius spied his heresie, it tooke such place that the whole world became an Arian. And during the space of 900 yeares from the time of Boniface, the popish heresie spread it selfe ouer the whole earth, and the faithful seruants of God were but as an handfull of wheat in a mountaine of chaffe, which can scarce be discerned. This signe is in part alreadie past, neuerthelesse it shall continue to the ende, because men shall continually depart from the faith. And the nearer the ende of the world is, the more satan rageth and seekes to bring men into his kingdome. Therefore it standeth vs in hand to labour for the knowledge of true religion, and hauing learned it, most heartily to loue the same.\n\nThe fourth signe is, a generall corruption in maners. This point the Apostle sets downe at large, saying, *Toward the latter daies shall come perilous times, wherein men shalbe louers of themselues,*[^11] *couetous, boasters, proud, cursed speakers, disobediēt to parents, vnthankefull, vnholy, and without naturall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them which are good, traytours, headie, high minded, louers of pleasures more then louers of God, &c.* This generall corruption in the manners of men, is noted by our Sauiour Christ, when he saith, *When he commeth he shall scarce finde faith vpon the earth.* This signe hath bin in former ages, and is no doubt at this day in the world. For it is hard to finde a man that walketh iustly, soberly, and faithfully, doing the duties of his calling to God and man.\n\nThe fifth signe of Christs comming stands in terrible & grieuous calamities. For Christs disciples asking him a signe of his cōming, & of the end of the world, he saith, *There shal be warres & rumours of warres, nation shall rise against nation,*[^12] *& realme against realme: and there shalbe pestilence and famine & earthquakes in diuers places, & mē shalbe at their wits ends.* These haue bin in former ages. In the first 3. hundred yeres after Christ, were ten most fearefull persecutions: and since in Europe the Church of God hath bin wōderfully persecuted by the Antichrist of Rome in the hūdred yeres last past.\n\nThe sixth signe is, an exceeding deadnes of heart, so as neither iudgements from heauen, nor the preaching of the word shall mooue the hearts of men. So Christ saith,[^13] It shal be in the cōming of the sonne of mā, as it was in the daies of Noe, & in the daies of Sodō: they knew nothing til the flood came, & fire frō heauē destroied thē all. This signe undoubtedly is manifest in these our daies, howsoeuer it hath bin also in former times. For where are any almost that are moued with Gods iudgements, or touched at the preaching of the word; nay rather men hardē their hearts, & become secure and careles. The small fruit that the word of God bringeth foorth in the liues of men, shews this to be most true.\n\nThe seuenth & last signe, set down by the Apostle Paul is, that there shall be a calling of the Iewes before the Lord come to iudgemēt: but of the time whē this calling shal be,[^14] of the maner how, or the number of them that shalbe called, there is no mention made in the word of God. Now it is likely that this signe is yet to come.\n\nThese are the signes that go before the cōming of Christ, all which are almost past, and therefore the end can not be farre off. Now follows the signe that is ioyned with the cōming of Christ, called the signe of the sonne of man. What this signe is, we find not in the Scriptures. Some thinke it to be the signe of the crosse; but that is friuolous: some, the glorie & maiestie of Christ, which shal be made manifest in his appearance: which seemes to be otherwise by the very words of Christ. *Then* (saith he) *shall appeare the signe of the sonne of man,*[^15] *&c.* and then *they shall see him come in the cloudes of heauen with power and great glorie*; distinguishing the one from the other. But I rather coniecture it to be the burning of heauen and earth with fire, at the very instant of Christs comming, mentioned by Peter. We must not here dispute whence this fire shal come, or how it shall be kindled, for that the word of God hath concealed: and where God hath not a mouth to speake, there we must not haue an eare to heare.\n\nThe vses to be made hereof, are these. When S. Peter had set downe the change that shall be at the comming of Christ, and that heauen and earth must be purged with fire, he makes this vse thereof. *Seeing all things must be dissolued, what manner of men ought we to be in holy conuersation & godlines?*[^16] and the reason is good. For if heauen & earth must be changed and purged at Christs comming, then much more ought we to be changed, & to put off the old man of sinne, & to become new creatures created after the image of God in righteousnes and true holines. If the bruit creatures must be renewed by fire, then much more are we to labour that the fire of Gods spirite may burne vp sinne & corruption in vs, & so change vs that we may be ready for him against his cōming: els heauē & earth it selfe shal stand vp in iudgemēt against vs to our condemnation. Secondly the consideration of this, that the world shall be consumed with fire, teacheth vs moderation and sobrietie in the vse of Gods creatures, as in costly buildings, gorgeous attire, and such like. What madnes is this, to bestow all that we haue on such things, as at the day of iudgement shall be consumed with fire. For looke whatsoeuer abuse shall come to Gods creatures by our follie, the same shal then be abolished. Thirdly we must consider that the cause why heauen & earth must be consumed with fire, is mans sinne by means wherof they are made subiect to vanitie & corruption. Here thē we haue iust occasion to acknowledge the greatnes & wretchednes of our sinnes. If any of vs had but seene the Iewes leprosie, it would haue made vs to wōder: for the contagion thereof did infect not only the whole mā, but his garmēts also that were about him, & somtime the walls of his house: but howsoeuer we cānot now see that leprosie amōg vs, yet we may see a worse. For the leprosie of our sins doth not onely infect our garmēts, & the things about us, with our bodies, but euen the high heauēs & the earth are slained with the contagion thereof, and are made subiect to vanitie and corruption: yea by sinne in us the most glorious creatures in them, as the Sunne, Moone, and Starres are become subiect to vanitie. Oh then, how wretched is the heart of man, that makes no bones of sinne, which is the most noisome thing in all the worlde, the stinke whereof hath infected both heauen and earth. If we could consider this, we would not be so slacke in humbling our selues for the same as wee are. Wee can not abide to looke on a poore lazar full of blanes and sores, but if wee could see our sinnes in their right colours, they would make us seem unto our selues ten thousād times more ougly then any lazar man can be, the contagiō thereof is so great & noisome, that the verie heauens which are many thousand miles distant from us, are infected therwith. Yet here we are to know, that this fire shall not consume the substance of heauen and earth, but onely change the qualitie, and abolish the corruption which our sinnes haue brought upon them.\n\nThe fourth point to be considered, is the manner of the last iudgement, in which wee may obserue two things: I. who shall be iudge: II. the proceeding of this iudge. The first is expressed in this article; *From thence hee shall come to iudge▪ Hee,* that is▪ Christ Iesus the second person in trinitie: For the father hath committed all iudgement unto him. It is indeede an action common to all the three persons in trinitie, but yet the execution thereof appertaines unto the sonne. The father indeed doth iudge the world, but yet by the sonne. But some may obiect,[^17] that the *Apostles shall sit on twvelve thrones and iudge the twelve tribes of Israel.* And S. Paul saith, *The saintes shall iudge the world.*[^18] How then is this true, that Christ is the onely iudge of the world. *Answer.* The authoritie of iudgement and giuing sentence at the last day is proper to Christ alone, and doth not belong either to the Apostles, or to the saints: and they shall iudge at the last day only as witnesses and apprpouers of Christs iudgement: at the great day of assise beside the iudge the iustices on the bench are also in a maner iudges, not that they giue sentence, but because by their presence they approoue and witnesse the equitie of the sentence of the iudge: so the definitive sentence doth belong to Christ: and the Apostles and saintes doe nothing but approoue his righteous sentence.\n\nThe whole proceeding of the last iudgement may be reduced to seuen pointes or heades. The first is the comming of the iudge in the cloudes. Here at the first it may be demaunded why Christ holdes the last iudgement rather on earth then in heauen. *Answer.* He doth it for two causes. One, the creature to be iudged hath sinned here upon earth: and he proceeds after the maner of earthly iudges, who hold their sessions and assises there where trespasses are commonly committed. The seconde, because the deuill and his angels are to be iudged, and it is a parte of their punishment to be cast out of heauen. For no uncleane thing may come into this heauenly Ierusalem, and therefore they now remaine in the lower parts of the world, & there must be iudged. Furthermore the second comming of Christ is sudden as the comming of a thiefe in the night. He will come when the worlde thinketh not of him as the snare doeth on the birde.[^19] The consideration whereof must teach us the same duties which our Sauiour Christ taught the men of his time. First hee teacheth them what they must not doe: For hee knowing all things knewe also the disposition of mans heart, and therefore saieth, *Take heede to your selves, least at any time your hearts be oppressed with surfetting and drunkennesse, and the cares of this life; least that day come vpon you unawares.* For these sinnes benumme the heart, and steale away all grace. This exhortation in these our daies is most needefull. For mens heartes are like the smithes sti•hie, the more they are beaten with the hammer of Gods worde, the harder they are. Secondly hee teacheth them what they must doe: *Watch therefore* (saieth hee) *and pray continually: That yee may be counted worthy to escape all these things that shall come to passe, and that ye may stand before the sonne of man.* But you will say: how may wee be founde worthy to stande before Christ at that day? *Answere.* Doe but this one thing: for your liues past be humbled before God, and come unto him by true, hearty, and unfained repentance, be changed and become newe creatures: pray unto him earnestly for the pardon of your sinnes in Christ, and pray continually that God will turne your heartes from your olde sinnes euerie day more and more: and then come the last iudgement when it will, ye shall be founde worthy to stand before Christ at his comming. The repentant sinner is hee, that shall finde fauour in the sight of God at that day. The consideration hereof may mooue us to change our liues. Those which were neuer yet humbled for their sinnes, let them now begin: and those which haue alreadie begon, let them goe forwarde and continue. But the deuill will crie in the hearts of some men, that this exhortation is as yet needelesse: for the day of iudgement is not neare, because all the signes thereof are not yet passed. *Answere.* Suppose the day of iudgement be farre off, yet the day of thy death can not be so: for the common saying is true, to day a man, to morrow none. Now looke as death leaveth thee, so shall the day of iudgement finde thee. Impenitent Cain died long since, and yet the day of iudgement when it commeth, shall finde him impenitent still. The same thing may be saide of Saul, Achitophel, and Iudas. They died desperately and impenitent, and the Lord shall finde them so at his comming. So it will be with thee, whatsoeuer thou art that repentest not. Death may come upon thee the next day or the next houre, therefore watch and pray. Prepare thy selfe against the day of death, that at the day of iudgement thou maiest be founde worthy to obtaine fauour in the sight of the Lorde. Securitie doeth ouerwhelme the worlde, but let us for our parts learne to prepare our selues daily: For if the day of death do leaue thee unworthy, then the Lord Iesus at his comming shall find thee unworthy: and the deuill shal stand before thee & accuse thee, thy conscience shall condemne thee, & hell shalbe ready to swallow thee up. If this admonition take no place in thy heart, then at the day of iudgement it shall stand against thee, and be a bill of inditement to thy further condemnation.\n\nThe second point followeth, that Christ after that hee is come in the cloudes shall sit in a throne of glorie as the soueraigne iudge of heauen and earth,[^20] after the manner of earthly kings, who when they will shew themselues unto their subiectes in maiestie, power, and glorie, use to ascende into the thrones of their kingdomes, and there to shewe themselues and appeare in state vnto all the people. Now what this throne is▪ and how Christ sittes in the same, the scripture hath not revealed, and therefore I will not stand to search. Yet here must we further marke, that this appearance of his in endlesse glory and maiestie shalbe most terrible and dreadfull to the ungodly,[^21] and therefore in Daniel his throne is said to be like a flame of fire, and at the verie sight hereof men shall desire the mountaines to fall upon them and the hilles to couer them.\n\nThe third point is the citing of all men and of the angels before his maiestie in that daie, there to answer for themselues. This citing shall be done by the voice of Christ, as he himselfe saith:[^22] *In that day all that are in the graues shall heare his voice, and they shall come forth.* And here we are to consider two things: I. the power of this voice: II. the ministerie whereby it shall be uttered. For the first, No doubt the power of this voice shall be unspeakable, and therefore it is compared to a trumpet,[^23] the loudest and shrillest of all musicall instrumentes; and to the crie of the mariners, whose manner hath bene in the doing of any businesse with all their strength at one instant to make a common shout. And sensible experience shall manifest the force thereof. For it shall cause all the deade euen from the beginning of the worlde to rise againe, though they haue lien rotten in the earth many thousande yeres: and all uncleane spirites shall be forced and compelled will they nill they to come before Christ, who shalbe unto them a most fearefull and terrible iudge, neither man nor angell shal be able to absent or hide himselfe: all without exception must appeare as well high as low, rich as poore: none shalbe able to withdraw themselues, no not the mightie Monarches of the earth.\n\nFurthermore this voice shall be uttered by angels. As in the Church Christ useth men as his ministers by whome he speakes unto his people:[^24] so at the last day he shall use the ministerie of angels, whome hee shall sende forth into the foure windes to gather his elect togither: and therefore it is likely that this voice shalbe uttered by them. And by this which hath bene saide, we must be mooued to make conscience of all sinne. For there is no avoiding of this iudgement, we can not absent our selues, no excuse will serue the turne: euen the most rebellious of all creatures whether mā or angell shall be forced to appeare: and therefore it stands us in hand, while wee haue time in this life, to looke unto our estates, and to practise the duties of Christianitie, that when we shall be cited before his glorious maiestie at the last day, we may be cleared and absolued.\n\nThe fourth point is the separation of the sheepe from the goates, the good from the bad; for when all the kinreds of the earth, & all uncleane spirits shall stand before Christ,[^25] sitting in the throne of his glorie: then as a good shepheard hee shall separate them one from another, the righteous from the wicked, & the elect from the reprobate. He which knoweth the heartes of all men, knoweth also how to doe this, and he will doe it. This full and finall separation is reserued to Christ, and shall not be accomplished till the last day. For so it is in the parable, that the tares must grow with the wheate till haruest,[^26] and then the reapers must separate them, and gather the wheate into the barne, but the tares must be burned with unquenchable fire. By the consideration of this one point, wee learne diuers things: I. that in the Church of God in this world good and badde are mingled togither, elect and reprobate: and we are not to imagine any perfection of the Church of God upon earth, as many haue dreamed, which when they could not find, they haue therefore forsaken all assemblies. I confesse indeede that the preaching of the word is the Lords fanne, whereby he clenseth his Church in part, but yet the finishing of this worke shall not be before the last iudgement. For when the ministers of God haue done all that they can, yet shall the wicked be mingled with the godly. Therefore the Church is compared to a barne store, where is both wheate and chaffe: & a corne field where there is both tares and good corne: and a draw net, wherein is both good fish and bad. Secondly, whereas this separation must not be before the end of the world, hence we learne the state of Gods church in this life. It is like a flock of sheep mingled with goates, & therefore the condition of Gods people in this worlde is to be troubled many waies by those with whome they liue. For goates use to strike the sheepe, to annoy their pasture, & to make their water muddie that they can not drinke of it:[^27] therefore wee must prepare our selues to beare all annoiances, crosses, and calamities that shall befall us in this world by the wicked ones, among whome we liue. Thirdly we are taught, that howsoeuer the goates and the sheepe be very like, & feed in one pasture, & lie in one fold all their life time: yet Christ can & will seuer them asunder at the last day. Therefore considering as wee are borne of Adam wee haue the nature of the goate, yea of the wild beast, & not of the sheep, it stands us in hand to lay aside our goatish conditions, and to take unto us the properties of the sheepe of Christ which hee expresseth in these wordes, *My sheepe* (saith he) *heare my voice, I know them, & they follow me.* And the properties are three;[^28] to know him, to be known of him, and to follow him, namely in obedience: and he that finds them all in himselfe, weareth the brand and marke of the true sheepe of Christ: but contrariwise they that make profession of Christ, & yet therewithall ioyne not obedience, howsoeuer the worlde may account of them, they are but goates & no sheep. Let us therefore with the knowledge of Christ ioyne obedience to his word, that when the day shall come that the goats must be separated from the sheep, we may be found to be in the nūber of the true sheep of Christ. Wee may deceiue men both in life & death, & beare them in hand that we are sheepe, but when the iudgement shall come, we can not deceiue Christ: he it is that formed us, he knowes our harts, & therfore cā easily discern what we are.\n\nThe fift thing is the triall of euery mans particular cause, a point especially to be considered. For as at the barre of an earthly iudge, the malefactour is brought out of prison and set before the iudge and there examined: euen so in that great day shall euery man without exception be brought before the Lord to be tried. But how shal this trial be made. *Ans.* By workes: as the Apostle saith, *Wee must all appeare before the iudgement seate of Christ,*[^29] *that every man may receiue the thinges which are done in his body according to that hee hath done, whether it be good or evil.* And the reason is, because workes are the outward signes of inward grace and godlinesse. And though we be iustified by faith alone without workes, yet may we be iudged both by faith and workes. For the last iudgement doeth not serue to make men iust that are not, but onely to manifest them to be iust indeed, which were iust before and in this life truely iustified. The consideration of this very point should moue us all to repent us of our sins past & to reforme our selues throughout, & to be plentifull in all good works. And undoubtedly if wee seriously thinke upon it, it will holde us more straitly to all good duties, then if with the Papistes we held iustification by workes.\n\nFurthermore in this triall two things must be skanned: I. how all mens workes shall be made manifest. II. by what meanes they shall be examined. Of the manifestation of euery mans work S. Iohn speaketh,[^30] *And I saw* (saith he) *the deade both great and small stande before God, and the bookes were opened: and another booke was opened, which is the booke of life, and the dead were iudged of these things which were written in the bookes according to their workes.* God is saide to haue books not properly, but because al things are as certen and manifest to him, as if he had his Registers in heauen to keepe rolles and recordes of them. His bookes are three; the book of Prouidence, the book of Iudgement, the book of Life. The book of his providence is the knowledge of all particular things past, present, to come. Of this the Psalmist speaketh, *Thine eyes did see me when I was without forme: for in thy booke were all things written which in continuance were fashioned,*[^31] *when there was none of them before.* The booke of iudgement is that whereby he giues iudgement: and it is two-folde. The first is Gods knowledge or prescience, in which all the affaires of men, their thoughts, wordes, and deedes are as certenly knowen and set downe, as if they were put in bookes of record. Wee may forget our sinnes, but God keepes them in a register; he knowes them euery one. The seconde booke is euery mans particular conscience, which also brings to remembrence and testifies what men haue done and what they haue not done. The booke of life is nothing els but the decree of Gods election,[^32] in which God hath set downe who be ordained to life eternall.\n\nNow the opening of these bookes is a thing wherin the endlesse power of God shall most notably shewe it selfe. For when we shall stand before the iudgement seate of Christ, he then knowing all things in his eternall counsell, shall reueale unto euery man his owne particular sinnes, whether they were in thought, worde, or deede, and then also by his mightie power hee shall so touch mens consciences, that they shall a fresh remember what they haue done. Now indeede the wicked mans conscience is shut up as a closed booke, but then it shall be so touched, and as it were, opened, that he shall plainly see and remember all the particular offences which at any time he hath committed; & his very cōscience shall be as good as a thousand witnesses; whereupon hee shall accuse and utterly condemne himselfe. The consideration of this ought to terrifie all those that liue in their sinnes: For howsoeuer they may hide them from the worlde, yet at the last day God will be sure to reveale them all.\n\nNow after that mens workes are made manifest, they must further be tried whether they be good or euill. And that shall be done on this maner. They that neuer heard of Christ must be tried by the law of nature, which serues to make them inexcusable before God. As for those that liue in the Church they shall be tried by the Law and the Gospell, as Paul saith, *As many as have lived in the law, shall be iudged by the law.* And againe,[^33] *At the day of iudgement God shall iudge the secrets of our hearts according to his gospell.* And *By faith Noah builded an arke,*[^34] *whereby he condemned the olde world.* If this be true, then we must in the feare of God heare his word preached & taught with all reuerence & make cōscience to profit by it. For otherwise in the day of iudgement when all our workes shalbe tried by it, the same word of God shall be a bill of inditement, and the fearefull sentence of condemnation against us. Therefore let us be humbled by the doctrine of the lawe, and willingly embrace the sweete promises of the gospell: considering it is the onely touchstone, whereby all our wordes, thoughts & workes must be examined.\n\nThe sixt pointe in the proceeding of the last iudgement, is the giuing of sentence, which is twofolde: the sentence of absolution, and the sentence of condemnation, both which are to be obserued diligently, that we may receiue profit therby. And first of al Christ shal begin his iudgemēt with the sētēce of absolutiō, which shews, that he is ready to shew mercy & slow to wrath. In this sentence wee are to consider foure pointes: I. a calling of the elect to the kingdome of heauen: II. the reason thereof: III. a reply of the elect: IV. the answere of Christ to them againe. The calling of the elect is set downe in these wordes,[^35] *Come yee blessed of my father, inherit the kingdome prepared for you from the beginning of the world.* And the wordes are to be obserued one by one. *Come ye blessed*] Though Christ now sit in glorie and maiestie in iudgement, yet hee ceaseth not to shew his tender affection of loue unto his chosen. And this ouerthroweth the opinion of the Church of Rome, which would haue us rather to come vnto Christ by the intercession of saints, then by our selues immediatly, because he is now exalted in glorie and maiestie. But mark, when he was heare on earth, hee saide, *Come vnto me all yee that are heavy laden and I will ease you.* And when hee shall be most glorious in maiestie and power at the day of iudgement, hee will then also say, *Come ye blessed of my father*: and therfore we may resolue our selues, that it is his will now, that we should come unto him without any intercessiō of saints. *Yee blessed of my father*] The elect are here called the blessed of God, because their righteousnes, saluation, and all that they haue springs of the meere blessing of God. Nothing therefore must be ascribed to the workes of man. *Inherit*] that is, receiue as your inheritance: therefore the kingdome of heauen is Gods meere gifte. A father giueth no inheritance unto his sonne of merite, but of his free gifte: whereupon it followes, that no man can merit the kingdome of heauen by his workes. *The kingdome*] that is, the eternall estate of glorie and happinesse in heauen: therfore in this life we must so use this worlde, as though we used it not: all that we haue here is but vaine and transitorie: and all our studie and endeauour must be to come to the kingdome of heauen. *Prepared)* Here note the unspeakeable care of God for the faithfull. Had he such care to prouide a kingdome for his children before they were? then wee may assure our selues, he will haue greater care ouer them now when they haue a being. *For you*) that is, for the elect and faithfull. Hence it appeares that there is no uniuersall election whereby God decrees that all and euery man shal be saued. Indeed if he had said, *Come ye blessed of my father, inherite the kingdome prepared for all but received of you,* it had beene something, but he saieth onely, *Prepared for you:* and therefore all were not chosen to saluation.\n\nThe reason of this calling, is taken from workes as from signes, in these wordes, *For I was hungry and yee gave mee meate, &c.* When he saith, *for I was hungry,* hee meanes his poore members upon earth: and thereby he signifies unto us that the miseries of his members are his owne miseries. Thus the Lord saith in Zachary,[^36] *He which toucheth you, toucheth the apple of mine eye.* And when Saul was going to persecute them that called on the name of Christ in Damascus,[^37] hee cried from heauen, *Saul, Saul, why persecutest thou me*? And this is a notable comfort to Gods Church and people,[^38] that they haue an high priest that is touched with the feeling of our infirmities: and if hee accompt our miseries his owne miseries, then no doubt hee will pity our estate and make us able to beare the worst. *And yee gave mee meate)* Here wee note, that the principall workes of men are those which are done to the poore members of Christ: wee are indeed to helpe all in as much as they are our verie flesh and the creatures of God; the rule of S. Paul being remembred, *Doe good to all, but especially to those that are of the houshold of faith.*[^39] Many are of mind that the best works are to build Churches & Monasteries, but Christ tells us here, that the best work of all is to relieue those that be the liuing members of his mysticall body.\n\nThe third point is the reply of the saints to Christ againe in these wordes, *Lorde, when saw we thee an hungred, and fed thee? &c.* They doe not denie that which Christ auouched, but doe, as I take it, standing before the tribunall seat of God, humble themselues, hauing stil an after consideration of the infirmities and offences of their liues past. Here note then, that it is a Satanicall practise for a man to bragge of workes and to stand upon them in the matter of iustification before God. And wee must rather doe as the saintes of God doe, abase our selues in regard of our sinnes past.\n\nThe last point is the answere of Christ to them againe, in these wordes, *Verily, I say unto you, in as much as yee did it to the least of these my breethren, you did it to me.* A most notable sentence: and it serueth to teach us, how wee should and ought to behaue our selues in doing workes of mercie, which are duties to bee perfourmed in this life. We are not to doe them of any sinister respect, as for praise of men or commodity, but wee must propound unto our selues the party to whome wee doe any good, and in him looke on Christ, and so doe it, as unto Christ and for Christes sake onely; and this is a good worke indeede. Christ saith, *Whosoever shall give a cup of cold water to a disciple in the name of a disciple, shall not loose his reward.* It is but a small gift, but yet the maner of doing it,[^40] namely in the name of a disciple, that is, in respect that he is a member of Christ, doth make it an excellent worke of mercie. It is a speciall marke of a childe of God to shew mercy on a christian because he is a christian. If any would know whether he be a christian or no, let him search himselfe, whether he loue a man, and can doe good unto him, because he is a childe of God, and a member of Christ: For this is a plaine argument, that he also is the childe of God. Many can loue, because they are loued againe, but to lone for Christ his sake, is a worke of Christ in us and a speciall gift of God.\n\nThe sentence of condemnation followes in the seconde place: and it containes foure points: I. the reiection of the ungooly: II. the reason of their reiection: III. the defence which the wicked make for themselues: lastly, the answere of Christ to them againe. The reiection of the wicked is uttered by a terrible sentence, *Away from mee yee cursed into hell fire.* The use hereof in generall is twofold. First it serves to awake and excite all men and women in the worlde whosoeuer they be that shall heare it, to looke unto their owne estates. It is wonderfull to see what great securitie reigneth euery where in these our daies. Men goe on in sinne from day to day and from yere to yere without repentance, nothing at all fearing the sentence of condemnation at the last day; like unto many which for the obtaining of other mens goods are neither by the feare of arraignment or imprisonment kept in good order. The occasions of securitie are twofolde: I. the prosperitie of the wicked who of all men liue most at ease without trouble, either in body or in minde. II. Gods patience and long suffering, as Salomon saith, *Because sentence against an evill worke is not executed speedily,*[^41] *therefore the hearts of the children of men is fully set in them to doe evill.* But to awake all those which liue in this securitie, they must remember that howsoeuer the Lord God doth now deferre his iudgement, yet there is a day wherin he wil no way shew mercy & long suffering, when they shall heare this fearfull sentēce of condēnation pronounced against them, *Away from me yee cursed.* The second use is to the godly: It serues to nurture them & to keep thē in awe before god: & no doubt, this was a principall cause why this sentence▪ was here penned by the holy ghost. A wise master of a family will checke his seruant, and if the cause require, correct him in his childes presence, that the childe it selfe may learne thereby to feare and stand in awe of his father: so Christ the most carefull and wise gouernour of his Church hath set downe this sentence of condemnation against the wicked, that the children of God in this world whensoeuer they shall heare or reade the same, might be mooued thereby to stande in great feare of God, and more dutifully perfourme obedience to his commaundements. *Away from me*] Here wee may learne, what a blessed thing it is for a man to haue true fellowship with Christ in this worlde. For in the day of iudgement the punishment of the wicked is to be cut off from him, and driuen away from his presence. Now hee that would haue fellowship with God after this life, and escape that punishment, must seeke to haue it in this life: and hee that will not seeke to haue fellowship with him in this life, shal neuer haue it after in the day of iudgement. Again, let us mark that it is nothing to draw nere unto Christ with our lippes, if the heart be not with him: for such as come nere with the lippe and haue kept aloofe in the heart, shall heare the sentence pronounced▪ *Away foom me ye cursed* ▪ & shall be seuered as farre from Christ as hell from heauen. Therefore let us not content our selues with formall profession, but open the dores of our heartes that the king of glory may come in. *Yee cursed.*] They are cursed who are borne in sinne and liue in their sinnes, and all the daies of their liues so perseuere to the last gaspe without seeking recouerie. Whosoeuer he be that is in this estate, the curse of God hangeth ouer his head, and will so do till hee get reconciliation with God in Christ. This being so, aboue all things in this world we must labor to be at peace with God, and neuer cease nor be quiet with our selues till we haue the same wrought and sealed in our hearts. For before such time as we be in Gods fauour, his fearfull curse hangs ouer our heads, & if we so perseuere without repentance, the day will come when we shall heare this fearefull sentence pronounced against us: *Away from me ye cursed into hell fire.* What hell fire is, we must not curiously search, but rather giue our whole endeauour to learne how we may auoid it: as when a mans house is on fire, his care must be, not to search how it came, but rather how to quench it: yet we are to know thus much, that by hell fire is not meant any bodily flame, but it signifies the seazing of the fearful & terrible wrath of God both on body and soule for euer. For howsoeuer the body be subiect to burning with fire, yet the soule being spiritual can not burn; & therfore hell fire is not a materiall fire, but a grieuous tormēt fit resembled therby. *Prepared for the divell and his angels.*) There is in euery mās heart by nature this corruption: whereby when he sinneth, he thinkes that there is no daunger but all is well, having as Esai saieth, made a *covenat with hell.* But here consider, that although the deuill was once an angell of light, yet when he had sinned, he could not escape hell: it was prepared euen for him. Now then shall ungodly men which are not halfe so wily thinke to escape?\n\nNowe followeth the reason of their reiection in these wordes: *For I was an hungred and ye gave me no meate, &c.* Hence we learne these two points: I. that all mans religiō & seruing of God is in vaine, if so be we shew no cōpassion towarde the poore members of Christ, in feeding, clothing, lodging, & visiting of them. For we must thinke, that many of those against whom this reason shalbe brought, did know religiō & professe the same, yea they prophesied in the name of Christ, & called on him, saying, *Lord, Lord*: & yet the sentence of condemnation goeth against them, because they shewed no cōpassion toward the mēbers of Christ, & therfore it is a principall vertue, & a speciall note of a christian, to shew the bowels of cōpassion towardes his needy breethren. Here againe we note, that it is not sufficient for us to abstaine frō euil, but we must also do good. For it is not said, I was an hungred and ye tooke meate from me, but, *When I was hūgry ye gave me no meat.* They are not charged with doing euill,[^42] but, for not doing good. S. Iohn saith, *The axe is laid to the root of the tree,* & the reason followes, not because the tree bare euil fruite, but *because it bare not good fruit*: therfore it must be cast into the fire. This condemnes a bad opinion of all worldly men, who thinke that all is well, & that God will be mercifull unto them, because they do no man harme. Thus we see how the deuill blindes the eyes of men▪ for it will not stand for paiment at the day of iudgement to say, I haue hurt no man, unlesse we further doe all the good we can.\n\nThe third point is the defence which impenitent sinners make for themselues in these wordes, *Lorde, when saw we thee an hungred, or thirstie, or naked, or in prison, or sicke, and did not minister unto thee*? Thus in their owne defence, that which Christ saith they gainsay, & iustifie themselues. Here mark the nature of all impenitent sinners, which is to sooth & flatter thēselues in sinne, & to maintaine their own righteousnes, like to the proude Pharisie in his praier, who bragged of his goodnes & said, *Lord, I thanke thee,*[^43] *that I am not as other men are, extortioners, &c.* and in the very same manner ignorant persons of all sortes among us, iustifie themselues in their strong faith, and bragge of their zeale of gods glory, and of their loue to their brethren, and yet indeede shew no signes thereof. And truly wee are not to maruell when we se such persons to iustifie themselues before men, whereas they shall not be ashamed to doe it at the day of iudgement before the Lord Iesus himselfe.\n\nThe last point, is Christes answere to them againe in these wordes: *Verily, I say vnto you, in as much as yee did it not to one of the least of these, yee did it not to me.* This sentence beeing repeated againe, doeth teach us the lesson which wee learned before, that when wee are to shewe compassion to any man, especially if hee be a member of Gods Church, we must not cōsider his outward estate or his basenesse, in that he wantes foode or raiment, but beholde Christ in him, not respecting him as a man, but as a member of Christ. This it is that must mooue us to compassion, and cause us to make a supply of his wants more thē any respect in the worlde besides. And surely when Christ in his members comes to our dores and complaines that he is hungry and sicke, and naked, if our bowels came not towardes him, there is not so much as a dramine of the loue of God in vs.\n\nThe seventh point in the proceeding of the last iudgement is, the retribution or reward in these words: *and they shall goe into everlasting paine, and the righteous into life eternall.* How doe the wicked enter into hell and the godly into heaven? *Answ.* By the powerfull & commaunding voice of Christ, which is of that force, that neither the greatest rebell that euer was among men, nor all the diuels in hell shal be able to withstand it. And seeing that after the day of iudgement we must remaine for euer either in heauen or in hell, we are to looke about us, and to take heede unto our hearts. Indeed if the time were but a thousand or two thousand yeres, then with more reason men might take libertie to themselues: but seeing it is without end we must be most carefull through the whole course of our lives so to liue & behaue our selues, that when the day of iudgement shall come, we may auoid that fearful sentēce of euerlasting woe & condēnation, which shalbe pronounced against the wicked. And wheras all wicked men shall go to hell at Christs commandement, it teacheth us, willingly to obey the voice of Christ in the ministerie of the worde. For if we rebell against his voice in this world, when in the day of iudgemēt sentence shal be pronounced against us, we shall heare another voice, at the giuing whereof, we must obey whether we will or no, and thereupon go to euerlasting paine, whither we would not. Let us therfore in time denie our selues for our sinnes past, and onely relie upon Christ Iesus for the free remission of them all, and for the time to come leade a new reformed life.\n\nThus much of the order of Christ his proceeding at the day of iudgement. Now follow the uses thereof, which are either comforts to gods church or duties for all mē. The first comforte or benefite is this, that the same person which died for us upon the crosse to work our redemption, must also be our Iudge. And hence we reape two speciall comfortes. I. The people of God shall hereby inioy full redemption from all miseries and calamities which they had in this life. So Christ himselfe speaking of the signes of the end of the world saith to his disciples: *When you see these things, lift vp your heads for your redemptiō draweth nere.*[^44] Thē he shall wipe all teares from their eies. Secondly, we shall hereby haue a finall deliuerance from all sinne. Now what a ioyfull thing it is to be freed from sinne, may plainely appeare by the cry of Saint Paul: *Oh wretched man that I am, who shall deliuer me from this bodie of death?* And certen it is, that he which knowes what sinne is, and seriously repents him of the same, would wish with all his heart to be out of this world, that he might leaue off to sinne, and thereby to displease God.\n\nThe second comfort is this: the godly in this worlde haue many enemies: they are reuiled, slaundred, and oftentimes put to death: well, Christ Iesus at the day of iudgement will take euery mans case into his owne hand: he will then heare the complaint of the godly, howsoeuer in this world they found no remedie: and then he will reuenge their blood that is shed vpon the earth,[^45] according to their praier. This comfort is to be considered especially of all those that are any way persecuted or molested by the wicked of this world.\n\nNow follow the duties to be learned of euery one of vs, and they are diuerse. First, the consideration of the last iudgement serueth to teach all ignorant persons and impenitent sinners, repentance and humiliation for their sinnes, and to mooue them with all speede to seeke vnto Christ for the pardon of the same. When Paul preached to the Athenians, he willed them to repent vpon this ground & reason, *because the Lord hath appointed a day wherin he will iudge the world in righteousnes.* To speake plainly;[^46] we can be content to heare the worde, and to honour him with our lippes, yet for the most part all is done but for fashions sake: for still we liue in our old sinnes: our hearts are not turned: but in the feare of God let vs bethinke our selues of the time, when we shall come before the iudge of heauen and earth, and haue all our sinnes laide open, and wee must answer for them all. This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance: and assuredly if this will not mooue vs, there is nothing in the world will. Secondly, to this purpose Paul saith, *If we would iudge our selues, we should not be iudged.* Wouldest thou then escape the iudgement of Christ at the last day?[^47] then in this life iudge thy selfe. Now a man in iudging of himselfe, must performe foure things: I. he must examine himselfe of his owne sinnes: II. he must confesse them before the Lord. III. he must condemne himselfe, and as a iudge vpon the bench giue sentence against himselfe. Lastly, he must plead pardon, and cry vnto God as for life and death, for the remission of all his sinnes: and he that doth this vnfainedly shall neuer be iudged of the Lord at the last day: but if we slacke and neglect this dutie in this life, then vndoubtedly there remaines nothing but eternall woe in the world to come.\n\nThirdly, by this we may learne one not to iudge or condemne another, as Paul saith, *Iudge nothing before the time vntill the Lord come,*[^48] *who lighten things that are hidde in darknes, and make the counsells of the hearts manifest.* And Christ saith, *Iudgement is mine*: and, *Iudge not, and ye shall not be iudged.* And againe Paul saith to the Romanes, *Why doest thou iudge thy brother?*[^49] *for we must all appeare before the iudgement seat of Christ:* but some will aske, how doth one iudge another? *Answer.* Thus: I. when a man doth well, to say of him that he doth euill: II. when a man doth euill, then to make it worse: III. when a thing is doubtfull, to take it in the worst part. And by any of these three waies we are not to iudge either of mens persons, or of their actions.\n\nFourthly, we must endeauour our selues to keepe a good conscience before God and before all men. This is the practise of Saint Paul, who in consideration and hope of a resurrection vnto iudgement as well of the iust as of the vniust,[^50] endeauoured himselfe to haue alwaies a cleare conscience both towards God and towards men. His example is worthie our marking and imitation; for fewe there be that vpon this occasion make any conscience either of dutie to God or to their brethren.\n\nFifthly, the last iudgement must stirre vs vp to a reuerend feare of God, and cause vs to glorifie him: as the angel saith in the Revelation, *Feare God and giue glorie to him: for the houre of his iudgement is come.*[^51] And doubtles if any thing in the world will mooue a man to feare the Lord it is this, to remember the fearefull and terrible day of iudgement.\n\n[^1]: Pet. 3.3.\n[^2]: Ioh. 5.24.\n[^3]: Ioh. 3.18.\n[^4]: A certen number for 〈◊〉 vncertē.\n[^5]: Matt. 24.36\n[^6]: Act. 1.7.\n[^7]: 1. Thess. 5.2.\n[^8]: Math. 24.14.\n[^9]: 2. Thess. 2.3.\n[^10]: 2. Thes. 2.3.\n[^11]: 2. Tim. 3.1.\n[^12]: Math. 24.6.16.\n[^13]: Luk. 17.26.\n[^14]: Rom. 11.25.\n[^15]: Math. 24.30.\n[^16]: 2. Pet. 2.11.\n[^17]: Mar. 19.28.\n[^18]: 1. Cor. 6.2.\n[^19]: Luk. 21.35.\n[^20]: Mat. 25.31.\n[^21]: Dan. 7.9.\n[^22]: Ioh. 5.28.\n[^23]: Mat. 24.31. 1. Thes. 4.6.\n[^24]: Mat. 24.31.\n[^25]: Mat. 25 32.\n[^26]: Mat. 13.30.\n[^27]: Eze. 34.18▪\n[^28]: Ioh. 10.27.\n[^29]: 2. Cor. 5.10.\n[^30]: Rev. 20.12.\n[^31]: Psa. 159.16.\n[^32]: Isai. 4.3.\n[^33]: Rom. 2.12▪ vers. 16.\n[^34]: Heb. 11.7.\n[^35]: Mat. 25.34.\n[^36]: Zach. 2.8.\n[^37]: Act. 9.4.\n[^38]: Heb. 4.15.\n[^39]: Gal. 6.10.\n[^40]: Mar. 10.42▪\n[^41]: Eccles. 8.9.\n[^42]: Mat. 3.\n[^43]: Luk. 18.10.\n[^44]: Luk 21.18.\n[^45]: Apoc. 6.10.\n[^46]: Act. 17.31▪\n[^47]: 1. Cor. 11.31\n[^48]: 1. Cor. 4.3.\n[^49]: Rom. 14.10.\n[^50]: Act. 24.15.\n[^51]: Rev. 14.17."},{"number":8,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[8],"items":[],"text":"Now hauing spoken hitherto of the first person the father, and also of the sonne, it followeth in the next place to speake of the third person, in these words, *J beleeue in the holy Ghost.* In which we may consider two things, the title of the person, and the action of faith repeated from the beginning. The title is, *holy Ghost,* or *Spirit.* It may here be demaunded, how this title can be fit to expresse the third person, which seemes to be common to the rest: for the father is holy, and the sonne is holy: againe the father is a spirit, and the sonne is a spirite. *Answer.* Indeede the father and the Sonne are as well to be tearmed holy in respect of their natures, as the third person: for all three subsisting in one and the same Godhead, are consequently holy by one and the same holines: but the third person is called holy, because beside the holines of natures, his office is to sanctifie the Church of God. Nowe if it be said that sanctification is a worke of the whole Trinitie, the answeare is, that although it be so, yet the worke of sanctification agrees to the holy Ghost in speciall maner. The father sanctifieth by the Sōne and by the holy Ghost: the Sonne sanctifieth from the father and by the holy Ghost: the holy Ghost sanctifieth frō the father and from the sonne by himselfe immediatly: and in this respect is the third person tearmed holy. Againe the third person is tearmed a Spirit, not only because his nature is spirituall (for in that respect the father is a spirite and the sonne is a spirit;) but because he is *spired* or *breathed* frō the father and from the sonne, in that he proceeds from thē both. Thus we see there is speciall cause why the third person is called the *holy Ghost.*\n\nNow the action of faith which concernes the third person, is to beleeue in him. Which is, I. to acknowledge the H. Ghost as he hath reuealed himselfe in the word. II. In speciall to beleeue that he is my sanctifier and comforter. III. To put all the confidence of my heart in him, for that cause. In these words are comprised foure points of doctrine, which are to be beleeued concerning the H. Ghost. The first, that he is very God. For we are not to put our affiance or confidence in any but in God alone. And no doubt the pennars of the Creed in that they prefixed these words, *I beleeue in,* before the article of the third person, meant thereby to signifie that he is true God, equall with the father and the sonne, according to the tenour of the Scriptures themselues. Peter saith to Ananias: *Why hath satan filled thine heart,*[^1] *that thou shouldest lie vnto the holy Ghost?* and continuing the same speach, he chaungeth the tearme onely, and saith, *Thou hast not lied vnto men, but vnto God.* Whereby he insinuateth that the holy Ghost is very God. In the vision of the Prophet Isai, the wordes by him set down are thus: *I heard the voice of Iehoua, saying, whome shall I send,*[^2] *&c. and he said, go and say to this people: Ye shall heare in deede, but ye shall not vnderstand.* But Paul quoting the same place, spake on this maner: *Well spake the H. Ghost by Esay the Prophet,*[^3] *saying, goe vnto this people and say vnto them.* Now these places being compared together make it plaine, that the title of *Iehovah,* agreeth to the holy Ghost. But yet the enemies of this truth which thinke, that the holy Ghost is nothing else but the action or operation of God, obiect out of the Scriptures to the contrarie: I. God knoweth the Sonne: the holy Ghost knoweth not the Sonne: *for none knoweth the sonne but the father:*[^4] *ergo* the holy Ghost is not God. *Answer.* That place excludeth no person in Trinitie, but onely creatures, and false gods, and the meaning is this: *None,* that is, no creature, or idole god, knoweth the sonne of God, but the father. And the opposition is made to exclude creatures, not to exclude the holy Ghost. Againe they obiect, that the holy Ghost *maketh request for vs* with groanes and sighes that cannot be vttered:[^5] *ergo* the holy Ghost is not God, but rather a gift of God. For he that is true God can not pray, groane, or sigh. *Answer.* Pauls meaning is thereby to signifie that the holy Ghost causeth vs to make requests, and stirreth vp our heartes to groane and sigh to God: for he said before, *we haue receiued the spirit of adoption, whereby* we cry, *Abba, father.*[^6] Yet further, they obiect the wordes of the angel Gabriel to the virgin Marie, saying,[^7] *The vertue of the most high hath ouershadowed thee*: and hence they gather, that if the holy Ghost be the vertue of God, then he is not God indeede. *Answ.* As Christ is called the word of God, not a word made of letters or syllables, but a substantiall word, that is, beeing for euer of the same substance with the father: so in this place the holy Ghost is called the vertue of the most highest, not because he is a created qualitie, but because he is the substantiall vertue of the Father & the sonne: & therfore God equal with them both. Furthermore they alledge, that neither the Scriptures nor the practise of the Primitiue Church doth warrant vs to pray to the holy Ghost. *Ans.* It is not true. For whensoeuer we direct our praier to any one of the three persons, in him we pray to them all. Besides, we haue example of praier made to the holy Ghost in the word of God. For Paul saith to the Corinthians,[^8] *The grace of our Lord Iesus, the loue of God the father, and the fellowship of the holy Ghost be with you all.* And the words are as if Paul had said thus; O father, let thy loue, O sonne, let thy grace, O holy Ghost, let thy fellowship be with them all. And therefore this first doctrine is true, and as wel to be beleeued as any other, that the *holy Ghost is God.*\n\nThe second point is, that the holy Ghost is a distinct person from the father and the sonne. Hereupon the articles touching the three persōs are thus distinguished, I beleue in the father, I beleeue in the sonne, I beleeue in the H. Ghost. This point also is consonant to the Scriptures which make the same distinctiō. In the baptisme of Christ, the father vttereth a voice from heauen, saying, *This is my beloued Sonne, in whom I am well pleased*: & not the Sonne,[^9] or the holy Ghost. Secondly the Sonne stoode in the water, and was baptised by Iohn, and not the Father, or the holy Ghost. Thirdly, the holy Ghost descended from heauen vpon Christ in the forme of a doue; and not the father, or the sonne, but the holy Ghost alone. Christ in his commission vnto his disciples, saith, *Goe teach all nations, baptizing them into the name of the father,*[^10] *the sonne, and the holy Ghost.* Now if the holy Ghost had beene the same person either with the father, or with the sonne, then it had beene sufficient to haue named the father and the sonne onely. And the distinction of the third person from the rest, may be conceiued by this, that the holy Ghost is the holy Ghost, and not the father or the sonne.\n\nThe third point to be beleeued is, that the holy Ghost proceedeth from the father and the sonne. For a further proofe hereof, consider these places. Paul saith, *Ye are not in the flesh but in the spirit:*[^11] *for the* spirit of God *dwelleth in you. But if any mā haue not the* spirit of Christ, *he is not his,* & againe,[^12] *Because ye are sonnes, God hath sent forth* the spirit of the sonne *into your hearts*: where we may obserue that the holy Ghost is the spirit both of the father and of the sonne. Now the holy Ghost is called the spirit of the father, not onely because he is sent of him, but because hee proceedeth from the father; as Christ saith to his disciples: *When the comforter will come, whome I shall send vnto you from the father,*[^13] *euen the spirit of truth, which proceedeth of the father, he shall testifie of mee.* And therefore likewise he is the spirit of the sonne, not onely because he is sent of the sonne, but also because he proceedeth from him. Againe, in the trinitie the person sending doth communicate his whole essence and substance to the person sent. As the father sending the sonne doth communicate his essence and substance to the sonne. For sending doth presuppose a communication of essence. Now the father and the sonne send the holy Ghost: therefore both of them communicate their substance and essence vnto the same person. Thirdly Christ saith, *The holy Ghost hath receiued of mine,*[^14] *which he shall shew vnto you,* namely knowledge and truth, to be reuealed vnto his Church. Whēce we may reason thus: the person receiuing knowledge from an other, receiues essence also: the H. Ghost receiueth truth & knowledge from Christ to be reuealed vnto the Church: & therfore first of all he hath receiued substance and essence from the sonne. But some peraduenture will say, where is it written in all the Bible in expresse words, that the holy Ghost proceeds frō the sōne as he proceeds frō the father. *Ans.* The Scripture saith not so much in plaine tearmes; yet we must know that that which is gathered forth of thē by iust cōsequēt, is no lesse the truth of God, then that which is expressed in words. Hereupon all Churches, saue those in Greece, with one consent acknowledge the truth of this point.\n\nThe fourth and last point is, that the holy Ghost is equal to the father & the sōne. And this we are taught to acknowledge in the Creede, in that we doe as well beleeue in the holy Ghost as in the father and the sonne. And though the holy Ghost be sent of the father & the sonne, yet (as I haue said before) that argues no inequalitie (for one equal may send an other by consent) but order onely, wherby the Holy Ghost is last of all the three persons. Againe in that the H. Ghost receiueth from the sonne, it prooues no inferioritie. Because he receiues from the sonne whatsoeuer he receiues by nature, and not by grace. And he receiues not a part, but all that the sonne hath, sauing the proprietie of his person.\n\nNow follow the benefits which are giuen by th H. ghost, & they are of 2. sorts: some are cōmō to all creatures, & some are proper to men. The benefit of the H. Ghost common to all creatures, is the worke of creation & preseruation▪ For all things were created & made, & afterward preserued by the H. Ghost. So Elihu saith, *The spirit of God hath made me.* And Moses saith,[^15] *In the beginning the spirit mooued vpon the waters.* The phrase is borrowed from a bird, who in hatching of her young ones sits vpon the egges, mooues her selfe vpon them, and heates them. And so likewise the holy Ghost in the beginning did by his owne power cherish and preserue the masse or lumpe whereof all things were made, and caused it to bring foorth the creatures. This beeing euident that the holy Ghost hath a stroake in the worke of creation and preseruation, we must vnfainedly acknowledge that we were first created, and since that time continually preserued by the benefit euen of the third person.\n\nThe benefits proper vnto men, are of two sorts: some are common to all men both good and badde, and some proper to the elect and faithfull. The benefits common to all men are diuerse: I. the gift of practising a particular calling. As in the bodie seuerall members haue seuerall vses; so in euery societie seuerall men haue seuerall offices and callings, and the gifts whereby they are inabled to performe the duties thereof, are from the holy Ghost. When Gedeon became a valiant captaine to deliuer the Israelites, it is said he *was cloathed with the spirit.*[^16] Bezaleel and Aholiab beeing set apart to build the tabernacle, were filled with the *spirit of God* in wisedome and in vnderstanding,[^17] and in all workemanship, to finde out curious workes, to worke in gold and in siluer and in brasse; also in the art to set stones, and to carue in timber, &c. By this it is manifest, that the skill of any handicraft is not in the power of man, but comes by the holy Ghost. And by this we are taught to vse all those gifts well, wherby we are inabled to discharge our particular callings, that they may serue for the glorie of God, and the good of his Church: and those that in their callings vse fraud and deceit, or else liue inordinately, doe most vnthankfully abuse the gifts of the holy Ghost, which one day they must answeare for.\n\nThe second gift common to all, is Illumination, whereby a man is inabled to vnderstand the will of God in his word.[^18] The Iewes in the reading of the old testament had a vaile ouer their hearts: and the like haue all men by nature, to whome the word of God is foolishnes. Paul at his conuersion was smitten blinde, and skales were vpon his eyes: the like also be ouer the eies of our mindes; and they must fall away before we can vnderstand the will of God. Now it is the worke of the holy Ghost to remooue these skales and filmes from our eies. And for this very cause hee is called *the annointing* and *eyesalue:* for as it doth cleare the eyes,[^19] and take away dimnesse from them; so doth the holy Ghost take away blindnes from our mindes, that we may see into the truth of Gods word. This beeing a common gift, and receiued both of good and badde, it standeth vs in hand not to content our selues with the bare knowledge of the word, but therewithall we must ioyne obedience, and make conscience thereof, or else that will befall vs which Christ foretold,[^20] that he which knoweth his masters will and doth it not, shall be beaten with many stripes.\n\nThe third gift of the holy Ghost, is the gift of prophecie,[^21] whereby a man is made able to interpret and expound the Scriptures. Now albeit this gift be very excellent and not giuen to euery man, yet is it common both to good and badde. For in the day of iudgement when men shall come to Christ and say, Master we haue prophecied in thy name, he shall answer again, I neuer knew you, depart from me ye workers of iniquitie. Hereupon those that are in the calling of the ministerie, and haue receiued the gift of prophecie, must not herewithall be puffed vp. For if they be not as wel doers of Gods will, as teachers, their gifts wil turne to their further condemnation. As the carpenters that built Noahs arke when the floode came were drowned, because they would not obey Noahs preaching: so those that haue the gifts of prophecie, and are builders in Gods house, if they build not themselues as well as others, for all their preaching at the day of iudgement, they shal be condemned▪ and therefore it standeth them in hande, not to content themselues with this, that they know and teach others Gods wil, but they themselues must be the first doers of the same.\n\nThe fourth common gift of the holy Ghost, is Abilitie to bridle and restraine some affections, so as they shall not breake out into outragious behauiour. Haman a wicked man, & an enemie to Gods Church, when he saw Mordecai the Iew sitting in the kings gate, & that he would not stand vp nor moue for him, he was full of indignatiō, neuertheles the text saith, that *he refrained himselfe.* And when Abimelech an heathen king had taken Sara Abrahams wife,[^22] God said vnto him: *I know that thou diddest this with an vpright heart*: and the text addeth further, *I haue kept thee,*[^23] *that thou shouldest not sinne against me.* And thus the Lord giueth to men, as yet without the spirit of sanctification, this gift to bridle them selues, so as in outward action they shall not practise this or that sinne. For why did not Abimelech commit adulterie? surely because God kept him from it. Againe, in the histories of the heathen we may read of many that were iust, liberall, meeke, continent, &c. and that by a generall operation of the holy Ghost that represseth the corruption of nature for the common good. Here then if any man aske, how it commeth to passe that some men are more modest and ciuill then others, seeing all men by nature are equally wicked, the answeare may be▪ not as the common saying is, because some are of better nature then others (for all the sonnes of Adam are equall in regard of nature: the childe new borne in that respect is as wicked as the eldest man that euer liued) but the reason is, because God giueth this common gift of restraining the affections more to some then to others. This must be considered of vs all. For a man may haue the spirit of God to bridle many sinnes, and yet neuer haue the spirit to mortifie the same, and to make him a new creature. And this beeing so, we must take heede that we deceiue not our selues. For it is not sufficient for a man to liue in outward ciuilitie, & to keepe in some of his affections vpon some occasion (for that a wicked man may doe) but we must further labour to feele in our selues the spirit of God, not onely bridling sinne in vs, but also mortifying and killing the same. In deede both of them are the good gifts of Gods spirit, but yet the mortification of sinne is the chiefest, beeing an effectuall signe of grace, and proper to the elect.\n\nThe fifth grace and gift of the holy Ghost is, to heare and receiue the word of God with ioy. In the parable of the sower, one kinde of badde grounde are they, *which when they haue heard,*[^24] *receiue the word with ioy.* And this is that which the author of the Hebrues calls the *tasting of the good word of God, and of the powers of the world to come.* We knowe that there is great difference betweene tasting of meate and eating of it. They that sit downe at the table doe both tast and eate, but they that dresse the meate doe onely see and tast thereof: so it is at the Lords table. Many there be that haue this gift, truly both to tast and eate of the bodie and bloode of Christ offered in the word and sacraments: and some againe doe onely tast and feele the sweetenesse of them and reioyce therein, but yet are not indeede partakers thereof. Now if this be so, then all those which heare the worde of God must take heede how they heare, and labour to finde these two things in themselues by hearing: I. that in heart and conscience they be thoroughly touched and humbled for their sinnes: II. that they be certēly assured of the fauour and loue of God in Christ, and that the sweete promises of the Gospell doe belong to them: and in consideration hereof they must make conscience of all sinne both in thought word & deede, through the whole course of their liues. And this kinde of hearing bringeth that ioy which vanisheth not away.\n\nThus much of the benefits of the holy Ghost common to all men both good and bad: now follow such as are proper to the Elect▪ all which may be reduced vnto one▪ namely the *Inhabitation of the spirit,* whereby the elect are the temples of the H. Ghost: who is said to dwell in men, not in respect of substance (for the whole nature of the H. Ghost cannot be comprised in the bodie or soule of man) but in respect of a particular operation: and this dwelling stands in two things. The first that the holy Ghost doth abide in them, not for a time onely, but for euer: for the worde, *dwelling,* noteth perpetuitie. Secondly, that the holy Ghost hath the full disposition of the heart, as when a man commeth to dwell in an house, whereof he is lord, he hath libertie to gouerne it after his owne will: now this disposition of the hearts of the faithfull by the holy Ghost, standeth in fiue speciall & notable gifts, euery one worth our obseruation.\n\nThe first is a certen knowledge of a mans owne reconciliation to God in Christ. As it is said in Isai, *By his knowledge my righteous seruant shall iustifie many.*[^25] And Christ saith, *This is life eternall that they knowe thee to be the onely very God, and whome thou hast sent Jesus Christ.*[^26] This knowledge is not generall, for then the deuils might be saued; but it is particular, whereby a man knoweth God the father to be his father, and Christ the redeemer, to be his redeemer, and the holy Ghost to be his sanctifier and comforter. And it is frō the speciall worke of the H. Ghost, as Paul saith,[^27] *The spirit of God beareth witnes to our spirits, that we are the children of God.* And, *we haue receiued the spirit which is of God,*[^28] *that we might knowe the things that are giuen vnto vs of God.*\n\nThe second gift is regeneration, whereby a man of a limme of the deuill is made a member of Christ, and of a child of satan (whome euery one of vs by nature do as liuely resemble as any man doth his owne parent) is made the child of God. *Except a man* (saith our Sauiour Christ) *be born againe by water and the spirit,*[^29] *he cannot enter into the kingdome of heauen.* Iohn Baptist in saying that Christ baptized with the H. Ghost and fire, compares the spirit of God to fire and water. To fire for two causes: I. as it is the nature of fire to warme the bodie that is benummed and frozen with cold: so when a man is benummed and frozen in sinne, yea when he is euen stark dead in sinne, it is the propertie of the holy Ghost to warme and quicken his heart, and to reuiue him. II. Fire doth purge and eate out the drosse from the good mettall: now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man, and therefore the holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebellious heart of man. Againe the holy Ghost is compared to cleare water for two causes: I. man by nature is as drie wood without sappe, and the propertie of the holy Ghost is as water to supple and to put sappe of grace into the dead and rotten heart of man. II. the propertie of water is to clense and purifie the filth of the bodie: euen so the holy Ghost doth spiritually wash away our sinnes, which are the filth of our nature; and this is the second benefite of the H. Ghost. By this we are taught that he which would enter into the kingdō of God, & haue the H. Ghost to dwell in him, must labour to feele the worke of regeneration by the same holy spirit: and if a man would know whether he haue this worke wrought in him or no, let him marke what S. Paul saith, *They that are of the spirit, sauour the things that are of the spirit: but they that liue after the flesh,*[^30] *sauour the things of the flesh.* If therefore a man haue his heart continually affected with that which is truly good, either more or lesse; it is a certen token that his wicked nature is changed, and he regenerate: but contrariwise if his heart be alwaies set on the pleasures of sinne, and the things of this world, he may iustly suspect himselfe that he is not regenerated. As for example: if a man haue all his minde set vpon drinking & gulling in of wine and strong drink, hauing litle delight nor pleasure in any thing els, it argues a carnal mind and vngerenerate, because it affects the things of the flesh; & so of the rest. And on the cōtrary, he that hath his minde affected with a desire to do the wil of God, in practising the works of charitie & religion, he I say, hath a spirituall and a renewed heart, and is regenerate by the holy Ghost.\n\nThe third worke of the holy Ghost is, to gouerne the hearts of the elect: this may be called spirituall regiment. A man that dwelleth in a house of his owne, orders & gouerns it according to his owne will: euen so the holy Ghost gouerns all thē in whō he dwelleth, as Paul saith, *they that are the sonnes of God are ledde by his spirit,*[^31] a most notable benefit: for looke where the holy Ghost dwelleth, there he wil be Lord, gouerning both heart, minde, will, and affections; and that two waies: I. by repressing all badde motions vnto sinne, arising either from the corruption of mans nature, from the world, or from the deuill. II. by stirring vp good affections and motions vpon euery occasion: so it is saide, *The flesh* (that is, the corruption of mans nature) *lusteth against the spirit:*[^32] *and the spirit* (that is, grace in the heart) *lusteth against the flesh*; and that after a double sort: first by labouring to ouermaster and keepe downe the motions thereof: secondly by stirring vp good motions and inclinations to pietie and religion. In Esay the holy Ghost hath most excellent titles: *The spirit of the Lord: the spirit of wisdome and vnderstanding: the spirit of counsell, and of strength:*[^33] *the spirit of knowledge, and of the feare of the Lord.* Now he is so called, because he stirreth vp good motions in the godly, of wisedome, of knowledge, of strength, of vnderstanding, of counsell, and of the feare of the Lord. And Saint Paul saith, that the fruits of the spirit are *ioy, peace, loue, long suffering, gentlenes, goodnes, faith, meekenes, temperance, &c.* all which are so tearmed,[^34] because where the H. Ghost ruleth, there he ingendreth these good gifts and motions of grace: but among all the inward motions of the spirit, the most principall are these: I. an vtter disliking of sinne, because it is sinne. And that is, when a man hath an eye not so much to another mans sinnes, as to his owne, and seeing them▪ is truly sorowfull for them, and disliketh them, and himselfe for them, not so much because there is a place of torment, or a day of iudgement to come, wherin he must answer to God for them all: but as if there were no hell or iudgement, because God is displeased by them, who hath beene vnto him a most louing and merciful father in redeeming him by Christ. The second is an hungring desire aboue all things in this world, to be at vnitie with God in Christ for the same sinnes. This is a motion of the H. Ghost, which no man can haue but he in whom the H. Ghost doth dwell. The third, the gift of heartie praier. For this cause the H. Ghost is called the *spirit of supplications,* because it stirreth vp the heart,[^35] & makes it fit to pray: & therefore Paul saith, that *the spirit of God helpeth our infirmities: for we knowe not what to pray as we ought,*[^36] *but the spirit it selfe maketh request for vs with sighes which cannot be expressed.* This is an ordinarie worke of the holy Ghost in all that beleeue: and he that would know whether he haue the spirit dwelling truly in his heart, shall know it by this: A mother carrieth hir child in hir armes, if it crie for the dugge and suckes the same, it is aliue: being obserued many daies together if it neither crie nor stirre, it is dead. In like manner it is an vnfallible note of a true child of God to cry to his father in heauen by praier, but he that neuer crieth nor feeleth himselfe stirred vp to make his mone to God, is in a miserable case, and he may well be thought to be but a dead childe: and therefore let vs learne in praier vnfainedly to powre out our soules before God, considering it is a speciall gift of the holy Ghost bestowed on the children of God.\n\nThe fourth worke of the holy Ghost in the heart of the elect is, comfort in distresse, and therefore our Sauiour Christ calleth him *the comforter whome he will sende*: and in the Psalme he is called *the oyle of gladnes,*[^37] because he maketh glad the heart of man in trouble and distresse. There be two things that fill the heart full of endlesse griefe: I. outward calamities, as when a man is in any daunger of death, when he looseth his goods, his good name, his friends, and such like. The second thing is, a troubled conscience, whereof Salomon saith, *A troubled spirit, who can beare it?* and of all other it is the most heauie and grieuous crosse that can be. When as the hand of God was heauie vpon Iob, this was the soarest of all his affliction, and therefore he crieth out that the arrowes of the almightie did sticke in his soule. Now what is the comfort in this case? *Answer.* In the middest of all our distresses the holy Ghost is present with vs, to make vs reioyce and to fill vs with comforts that no tongue can expresse. And hereupon, the vngodly man when afflictions befal him, is readie to make away himselfe, because he wanteth the comfort of the holy Ghost.\n\nThe last benefit wrought in the hearts of the elect is, the strengthening of them to doe the weightiest duties of their callings: and hence the holy Ghost is called *the spirit of strength.*[^38] There be diuerse things to be done of a Christian man that are farre beyond the reach of his power; as first, when he seeth his owne sinnes and is truly humbled for them, then to lift vp the hand of faith to heauen, and thereby to catch hold on the mercie of God in Christ, is the hardest thing in the whole world: and this doe all those know to be true in some part, which know what it is to beleeue. Secondly it is as hard a thing in the time of temptation to resist temptation, as for drie wood to resist the fire when it begins to burne. Thirdly, when a man is put to his choice, either to loose his life, goods, friends, and all that he hath, or else to forsake religion; euen then to forsake all and to sticke vnto Christ, is a matter of as great difficultie as any of the former. Fourthly, when a man wanteth the ordinarie meanes of Gods providence, as meat, drinke, and cloathing, then at the very same instant to acknowledge Gods prouidence, to reioyce in it, and to relie thereon, is as much as if a man should shake the whole earth. It is against our wicked nature to trust God, vnlesse he first lay down some pawne of his loue and mercie towards vs. How then, will some say, shall any one be able to doe these things? *Answer.* The holy Ghost is the spirit of strength, and by him we doe al things, as Paul saith, *J am able to doe all things through the helpe of Christ which strengtheneth me.*[^39]\n\nConcerning these gifts of the holy Ghost, two questions may be mooued. First, what is the measure of grace in this life. *Answer.* Small in respect. In this world, we receiue, as Paul saith, but the *first fruits of Gods spirit*: and the *earnest of the spirit.*[^40] Nowe the first fruits properly are but as an handfull or twaine of corne, to a whole corne field, containing many acres and furlongs of ground. And the earnest in a bargaine it may be is but a pennie laid downe for the paying of twentie thousand pound. The second question is, whether the graces of the H. Ghost may be wholly lost or not. *Answer.* The common gifts of the spirit may be lost and extinquished: But the gifts proper to the Elect can not. Indeede they may be diminished and couered as coales vnder ashes, and as the sappe in the roote of the tree in the winter season, not appearing at all in the braunches; and the feeling of them may be lost: but they cannot either finally or totally be abolished. It is true that God doth forsake his children; but that is only in part, as he left Ezechias to prooue & try what was in his heart. A mother that loues her child most tenderly,[^41] sets it downe in the flore, lets it stand & fall & break the face, and all this while shee hides her selfe, not because her purpose is to leaue her childe quite, or to make it hurt it selfe; but that when shee taketh it up againe, it may loue her the better. So dealeth the Holy Ghost with men to make them see their own weakenesse & frailtie: he hides himselfe as it were in some corner of the heart for a season, that they may the more earnestly hunger after grace, the want whereof they felte.\n\nThe use of this article whereby we confesse that we beleeue in the Holy Ghost is manifold. First, considering that all the giftes which any man hath, whether they be giftes of knowledge in the worde of God, or of humane learning, or againe giftes whereby men are inabled to practise their trades or handicraftes, doe come not from our selues but from the holy ghost, we are taught this dutie. Looke what giftes soeuer we for our partes haue receiued of the spirit of God, we must use them so, as they may euer serue for the glorie of God and good of our brethren, and not to the practising & setting forth of any maner of sinne, and by consequent to the seruice of the deuill. For that is as if a man receiuing riches and reuenues of his prince should straight way go to the princes enemie & employ them for his benefite; which were a point of exceeding trecherie.\n\nFurthermore in euery place the greater part of men are blind and ignorant persons both young and olde: and aged folkes as they are ignorant themselues, so they nuzzle up their youth in ignorance. Conferre with them, you shall find that they can say nothing but that which may be learned by common talke, as that there is a God, and that this God must bee worshipped: but aske them further of the meanes of their saluation, and of their duties to God and man, and they will answere you that they are not booke-learned: tell them further that the ordinarie means to bring men to knowledge is the preaching of the word, which if they will not use, they shalbe inexcusable; they will say, alas, we are dull of memorie and can not learne. Well, for all this, thou saiest thou beleeuest in the holy ghost, and hee is thy schoole-master to teach thee: though thy capacitie be dull, yet he is able to open thine understāding: for as there is outwarde teaching by the minister, so the worke of the holy ghost is ioyned withall to enlighten the conceit of the minde, that they which heare the worde with reuerence may profite thereby and get knowledge. But if for all this men will not learne, but remaine ignorant still, then let them marke the example of the sonnes of Eli: he in some part did rebuke them for their wickednesse, but yet they woulde not obey; and the reason is there set downe, *because the Lorde would destroy them.* In the same manner howsoeuer we may not iudge of any mans person,[^42] yet this may be said, that if men refuse to heare the worde of God when they may, or if in hearing they will not obey, it is a fearefull signe that God will at length destroy them. When a trumpet is sounded in a mans eare, and hee lyes still, not stirring at all, hee is certenly deade. And surely when the trumpet of the gospell is sounded in the eares of our hearts, if we awake not out of our sinnes to newnesse of life, wee are no better then deade men before God. Wherefore the case beeing thus dangerous and the punishment so great, let us labour in time for the knowledge of Gods will, and preuent Gods iudgements before they light upon us.\n\nThirdly, as the Apostle saith, *If we live in the spirite, wee must walke in the spirit,*[^43] that is, if we be dead unto sinne by the power of the holy ghost, and be raised up to newnesse of life, then we must walke in the spirite. Now to walke in the spirite, is to leade our liues in shewing forth the fruites of the spirite.[^44] In Esai the holy ghost is compared unto water powred foorth on the drie land, which maketh the willowes to blossome and to beare fruite: wherefore those that haue the giftes of the spirit must be trees of righteousnes bringing forth the fruits of the spirit, which (as they are set downe by Paul) are principally nine.\n\nThe first fruit is *love,* which respects both God and man. Loue unto God is an inwarde and spirituall motion in the heart, whereby God is loued absolutely for himselfe. This loue shewes it selfe in two things. I. when a mans heart is set and disposed to seeke the honour and glorie of God in all thinges. II. when a man by all meanes strives and endeauours himselfe to please God in euery thing, counting it a most miserable estate to liue in the displeasure of God: and the hearte that is thus affected, can haue no greater torment then to fall into sinne, whereby God is offended and his displeasure prouoked. By these two signes a man may know whether he loue God or no, and by them also must hee testifie his loue. Now our loue to man is a fruite of this loue of God: for God is to be loued for himselfe: man is loued for God. This loue must not be in shew onely, but in deede and action. Saint Iohn biddeth us not to loue in worde and tongue onely,[^45] but in deed and trueth. Brotherly loue doth not alwaies lie hid, but when an occasion is offered, it doeth breake forth into action; it is like fire, which though for a time it be smothered, yet at length it breakes forth into a flame. And so much loue a man sheweth to his neighbour as he hath, and where none is shewed, none is.\n\nThe second fruite is *Ioy,* when a man is as glad at the good of his neighbor as at his own good: & this is a speciall worke of the holy ghost. For the nature of man is to pine away and to grieue at the good of another; and it is a worke of grace to reioyce thereat. Paul saieth, *Reioyce with them that reioyce.*[^46] And this was the holy practise of the friendes and neighbours of Zacharias and Elizabeth, when Iohn Baptist was borne,[^47] *They came and reioyced with them.*\n\nThe third fruit of the spirit is *Peace.* Of this Paul speaketh most excellently, saying, *If it be possible, as much as in you is have peace with all men.* It is nothing else, but cōcord which must be kept in an holy manner, with all men,[^48] both good & bad so farre forth as can be. Isai the Prophet speaking of the fruits of the gospell saieth, *The woolfe shall dwell with the lamb, & the leopard with the kid, &c.* Where note▪[^49] that in the kingdome of Christ, when a man is called into the state of grace, howsoeuer by nature he be as a wolfe, as a leopard, as a lyon, or as a beare, yet he shal then lay away his cruell nature, and become gentle and liue peaceably with all men. Now for the practising of this peace, there are three duties especially to be learned & perfourmed: I. rather then peace shoulde be broken, a man must yeeld of his owne right. When Publicanes came to our Sauiour Christ for tribute, he had a lawfull excuse: for howsoeuer he liued in lowe estate among them, yet hee was the right heire to the kingdome, & therefore was free: neuerthelesse he stood not on his priuiledge, but calleth Peter, saying, *Least wee offend them, goe to the sea and cast in an angle, and take the first fish that commeth up:*[^50] *and when thou hast opened his mouth, thou shalt finde a peece of twentie pence: take it, and give it to them for thee and me.* Here we see that our Sauiour Christ, rather then he woulde breake the common peace, yeeldes of his owne right: and so we must doe if we will be good followers of him. Secondly when any man shall sinne either in worde or in deed, specially if it be upon infirmitie, wee must auoide bitter invectiues and mildely tell him of his fault, and in all meekenesse and loue labour for his amendment.[^51] So Paul teacheth us, saying, *If any man be fallen into any fault by occasion, restore such an one with the spirite of meekenesse, considering thy selfe, least thou be also tempted, &c. Beare yee one anothers burden.* Thirdly euery man within the compasse of his calling, must be a peace-maker betweene them that are at variance. This is a speciall duty of godlines and christianitie, and therefore our Sauiour Christ doeth highly commend such, and pronounceth this blessing upon them,[^52] that *they shall be called the children of God.*\n\nThe fourth fruite of the spirit is *long suffering:* and it standeth in two pointes: I. when a man deferreth his anger and is hardly brought to it: II. being angrie doth yet moderate the same, and stay the hotnesse of that affection. For the first, to bridle anger, it is a speciall work of the H. ghost, and the meanes to attaine vnto it are these: I. not to take notice of the iniuries and wrongs done unto us, if they be not of great moment, but to let them passe, as not knowing them. Salomon saith, *It is a mans discretion to deferre his anger.*[^53] Now how is that done? It is added in the next words: *It is the glory of a man to passe by infirmitie:* that is, when a man shall ouershoote himselfe, either in word or in deede, to let it passe either wholly, or till a time convenient, as though we knew not of it. The second way to deferre and bridle anger is, when a man hath iniuried us either in word or deede, to thinke with our selues that wee haue iniured others in the same maner: and for this cause Salomon saith, *Give not thine hearte to all the wordes that men speake,*[^54] *least thou doe heare thy servant cursing thee: For oftentimes thine heart also knoweth that thou hast cursed others.* A man must not listen to euerie mans wordes at all times: but hee is to thinke that he hath spoken or done the same to other men, and that now the Lord meeteth with him by the like, as it is saide, *With what measure yee meete,*[^55] *it shalbe measured to you againe.* This is a thing which few consider. Euill men desire good reporte and woulde haue all men speake well of them, whereas they can speake well of none: but indeede they must begin to speake well of others before others shall speake well of them. Thirdly, a man must consider how God dealeth with him. For so often as he sinneth hee prouoketh god to cast him away and to confound him eternally, yet the Lorde is mercifull and long suffering. Euen so when men doe offend and iniury us, wee must doe as God doth: not be angry but fight against our affections, endeauouring to become patient & long suffering as God is with us. The second propertie of long suffering is to keepe the affection of anger in moderation and compasse. It is not alwaies a sinne to be angry, and therefore it is said of Christ (in whome was no blemish of sinne) that *he was angry*:[^56] yet wee must looke that our anger be moderate and not overlong, as Paul saith, *Let not the sonne goe downe vpon your wrath.*\n\nThe fift fruite of the spirite is *gentlenesse,* whereby a man behaueth and sheweth himselfe friendly and courteous to euerie man, as Paul saith to Titus, *Put them in remembrāce that they speake evill of no man, that they be no fighters but soft,*[^57] *shewing all meekenesse unto all men, whether they be good or badde.* This gentlenesse standeth in these pointes: First to speake to euerie man friendly and louingly. II. to salute friendly and courteously. III. to be readie upon euery occasion to giue reuerence and honour to euery man in his place. It is made a question of some whether a man is to salute & speak unto them that are knowen to be lewd & wicked men: but here we see what our dutie is in that we are taught to be curteous to all men both good and badde, yet so as wee approoue not of their sinnes: as for that which S. Iohn saith of false Prophets, *Receive them not, neither bid them God speed,*[^58] it is to be understood of giuing an outward approbation to false teachers.\n\nThe sixt fruit is *goodnesse,* which is, when a man is ready to doe good and become seruiceable in his calling to all men at all times upon all occasions. This was to be seene in that holy man Iob▪ he saith, that *hee was eyes to the blind, and feete to the lame,*[^59] *a father unto the poore, and when he knew not the cause, he sought it out.* And S. Paul shewed this fruite most notably after his conuersion, for he saith, that *hee was made all things to all men that he might save some.*[^60] Hee was content to undergoe any thing for the good of any man. And as we haue heard, the godly are trees of righteousnes bearing fruit not for themselues but for others, and therfore Paul in the Epistle to the Galatians giueth this rule,[^61] *Do service one to another in love.* In these daies it is harde to finde these duties perfourmed in any place. For both practise and proverbe is commonly this, *Every man for himselfe, and God for us all:* but it is a gracelesse saying, and the contrary must be practised of all that desire to be guided by the spirit.\n\nThe seuenth fruite is *faith:* Faith or fidelitie standeth in these two duties. One to make conscience of a lie, and to speake everie thing whereof we speake, as we thinke it is, and not to speake one thing and thinke another. A rare thing it is to find this vertue in the world now a daies: who is he that maketh conscience of a lie? and is not truth banished out of our coastes, considering that for gaines and outward commodities men make no bones of glosing and dissembling? but alas, the practise is damnable, & the contrarie is the fruite of the Holy Ghost, namely to speake the truth from the heart: and he that can doe this by the testimonie of God himselfe shall rest in the mountaine of his holinesse,[^62] euen in the kingdome of heauen. The second point wherin fidelitie consisteth is, when a man hath made a promise that is lawfull and good, to keepe and performe the same. Some thinke it is a small matter to breake promise, but indeed it is a fruite of the flesh; and contrariwise a fruite of the spirite to perfourme a lawfull promise: and a mans word should be as sure as an obligation: and in conscience a man is bounde to keepe promise so farre foorth as hee will, to whom the promise is made. Indeed if a man be released of his promise, he is then free: otherwise if wee promise and doe not perfourme, we doe not onely cracke our credit before men, but also sinne before God.\n\nThe eighth fruite of the spirit is *meekenesse,* which is a notable grace of God, when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same. And it standes in three duties. The first is to interprete the sayings and doings of other men in better part as much as possibly may be. The second when men mistake and misconstrue our sayings and doings, if the matter be of smaller moment, to be silent and patient as Christ was when hee was accused before the high priestes and Pharisies: this being withall remembred, that if the matter be of weight and moment, we may defend our selues by soft and milde answeres. The thirde is not to contend in word or deede with any man, but when wee are to deale with others to speake our mind and so an end.\n\nThe last fruite of the spirit is *temperance,* whereby a man bridleth his appetite or lust in meate, drinke, and apparell. In bridling the lust, these rules must be observed. I. Eating and drinking must be ioyned with continuall fasting, after this manner. Wee must not glutt our selues, but rather abstaine from that which nature desireth, and as some use to speake, leaue our stomackes craving. II. A man must so eate and drinke, as afterwarde he may the better be inabled for Gods worship. Creatures are abused when they make us unfitte to serue God. The commō fault is; on the sabbath day men so pamper themselues, as that they are made unfitte both to heare and learne Gods worde, and fitte for nothing but to slumber and sleepe: but following this rule of temperance these faultes shall be amended. III. This must be a caueat in our apparell, that we be attired according to our callings in holy comelinesse. The Lorde hath threatned to visite all those that are cloathed in straunge apparell.[^63] And holy comelinesse is this, when the apparell is both for fashion and matter so made and worne, that it may expresse and shew forth the graces of God in the heart, as sobrietie, temperaunce, grauitie, &c. and the beholder may take occasion by the apparell, to acknowledge and commend these vertues. But lamentable is the time, looke on men and women in these daies, and you may see and reade their sinnes written in great letters on their apparell, as intemperance, pride, and wantonnesse. Euerie day new fashions please the world, but indeede that holy comelinesse which the Holy Ghost doeth commend to us is the right fashion when all is done. And these are the nine fruites of the spirit, which wee must put in practise in our liues and conuersations.\n\nFourthly if we beleeue in the holy ghost, and thereupon doe persuade our selues, that hee will dwell in us: wee must daily labour as wee are commaunded *to keepe our vessels in holinesse and honour unto the Lorde*:[^64] and the reason is good. If a man be to entertaine but an earthly prince or some man of state, he would be sure to haue his house in a readinesse, & all matters in order against his comming, so as euery thing might be pleasing unto so worthy a guest: well now, behold, wee put our confidence and affiance in the holy ghost, and doe beleeue that he will come unto us, and sanctifie us, and lodge in our hearts. He is higher then all states in the world whatsoeuer, and therefore we must looke that our bodies and soules be kept in an honourable and holy manner, so as they may be fitte temples for him to dwell in. S. Paul biddeth us *not to grieve the holy spirite,*[^65] where the holy ghost is compared to a guest, & our bodies and soules unto Innes: and as men use their guestes friendly and courteously, shewing unto them all seruice and dutie: so must wee doe to gods spirite which is come to dwell and abide in us, doing nothing in any case, which may disquiet or molest him. Now there is nothing so grieuous unto him as our sinnes, and therefore we must make conscience of all manner of sinne, least by abusing of our selues, we do cause the holy ghost as it were with griefe to depart frō us. When the arke of the couenant which was a signe of the presence of God, was in the house of Obed Edom, the text saieth, that the Lord blessed him and all his house:[^66] but when the holy ghost dwelles in a mans heart, there is more then the arke of the Lorde present, euen God him selfe: and therefore may we looke for a greater blessing. Now then shall we grieue the holy goost by sinning, seeing we reape such benefite by his abode? It is saide, that our Sauiour Christ was angrie when hee came into the temple at Ierusalem, and saw the abuses therein. Now shall hee be angrie for the abuses that are done in a temple of stone, and seeing the temples of our bodies which are not made of stone, but are spirituall, figured by that earthly temple, seeing them (I say) abused by sinne, will he not be much more angry? Yea we may assure our selues, he can not abide that. And therefore if wee beleeue in the holy ghost, wee must hereupon be mooued to keepe our bodies and soules pure & cleane. And further to perswade us hereunto, we must remember this, that when we pollute our soules and bodies with any manner of sinne, wee make them euen stables and styes for our wretched enemie the deuill to harbour in. For when Sathan is once cast out, if afterward wee fall againe to our olde sinnes and loosenesse of life, and so defile our bodies, they are then most cleane and neate for him to dwell in: whereupon he wil come and bring seuen other deuils worse then himselfe, and so a mans last ende shall be worse then his beginning. Now what a fearefull thing is this, that the body which should be a temple for the holy ghost, by our sinnes should be made a stable for the devill. Further S. Paul biddeth us, not to *quench the spirit.* The graces of the holy spirite in this life are like sparks of fire,[^67] which may soone be quenched with a little water. Now so oft as we sinne, we cast water upon the grace of God, and as much as wee can put out the same: therefore it standes us in hand to make conscience of euery thing wherein wee may offende and displease God. And wee may assure our selues, that so long as wee liue and lie in our corruptions and sinnes, the Holy Ghost will neuer come and dwell with us. Hee is a pure spirite, and therefore must haue an undefiled temple to dwell in.\n\nThus we haue heard what is to be beleeued concerning the father, sonne, & holy ghost: now looke as we beleeue in God distinguished into 3. persons: so we must remember that when wee perfourme diuine worshippe to him, we may distinguish the persons, but wee are not to seuer them: when wee pray to the father, wee must not omit the sonne or the Holy Ghost, but make our praiers to them all: for as in nature they are one, and in person not deuided but distinguished: so in all worshippe wee must neuer confounde or seuer the persons, but distinguish them, and worship the trinitie in unitie and untie in trinitie: one God in three persons, and three persons in one God.\n\n[^1]: Act. 5.3.4.\n[^2]: Isa. 6.9.\n[^3]: Act. 28.15.\n[^4]: Mat. 11.27.\n[^5]: Rom. 8.26.\n[^6]: Rom. 8.15.\n[^7]: Luk. 1.31.\n[^8]: 2. Cor. 13.13.\n[^9]: Math. 15.16.\n[^10]: Matt. 28.19.\n[^11]: Rom. 8.9.\n[^12]: Gal. 4.6.\n[^13]: Ioh. 15.26.\n[^14]: Ioh. 14.16.\n[^15]: Iob 33.4. Gen. 1▪2▪\n[^16]: Iud. 6.34.\n[^17]: Exod 31.3.\n[^18]: Heb. 6.4.\n[^19]: 1. Ioh. 2.20. Apoc. 3▪18.\n[^20]: Luk. 12.47 ▪\n[^21]: 1. Cor. 12.10 ▪\n[^22]: Hest. 5.10▪\n[^23]: Gen. 20.6.\n[^24]: Luk. 8.13.\n[^25]: Esa. 53.11.\n[^26]: Ioh. 17.3.\n[^27]: Rom. 8.16.\n[^28]: 1. Cor. 2.12.\n[^29]: Ioh. 3.5. Math. 3.11.\n[^30]: Rom. 8.5.\n[^31]: Rom. 8.14.\n[^32]: Gal. 5.17.\n[^33]: Esa. 11▪2.\n[^34]: Gal. 5.22.\n[^35]: Zach. 12.10.\n[^36]: Rom. 8.26.\n[^37]: Ioh. 15.26. Psal. 45.9.\n[^38]: Esa. 11.2.\n[^39]: Phil. 4.12.\n[^40]: Rom. 8.23. 2. Cor. 1.22.\n[^41]: 2. Chr. 32.31\n[^42]: 1. Sam. 2.25.\n[^43]: Gal. 5.25.\n[^44]: Esa. 44.3, 4.\n[^45]: 1. Ioh. 3.18.\n[^46]: Rom. 12.15.\n[^47]: Luk. 1.58.\n[^48]: Rom. 12.18.\n[^49]: Esai. 11.6.\n[^50]: Mat. 17.26, 27.\n[^51]: Gal. 6.1.\n[^52]: Mat. 5.9.\n[^53]: Prov. 19.11.\n[^54]: Eccles. 7.23.\n[^55]: Mat. 7.2.\n[^56]: Mar. 3.5.\n[^57]: Tit. 3.2.\n[^58]: 2. Iohn. 10.\n[^59]: Iob. 36.15.\n[^60]: 1. Cor. 9.22.\n[^61]: Gal. 5.13.\n[^62]: Psal. 15.\n[^63]: Tit. 2.3.\n[^64]: 1. Thess. 4.4.\n[^65]: Eph. 4▪30.\n[^66]: 2. Sam. 6.11.\n[^67]: 1. Thes. 5.1▪"},{"number":9,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[9],"items":[],"text":"Hitherto we haue intreated of the first part of the Creed concerning God: now followeth the second part thereof concerning the Church: and it was added to the former upon speciall consideration. For[^1] the right order of a confession did require, that after the Trinitie the Church should be mentioned, as the house after the owner, the temple after God, and the citie after the builder. Againe the Creed is concluded with pointes of doctrine concerning the Church, because whosoeuer is out of it is also forth of the number of Gods children:[^2] and he cannot haue God for his father, which hath not the Church for his mother.\n\nQuestion is made what the wordes are which are to be supplied in this article, *the holy Catholike Church,* whether, *I beleeve,* or, *I beleeve in*: and ancient expositours haue sufficiently determined the matter. One[^3] saieth, *In these wordes in which is set forth our faith of the godhead, it is said, In God the father, in the sonne, and in the holy ghost: but in the rest where the speech is not of the godhead but of creatures and mysteries, the preposition* In *is not added that it should be, in the holy Church, but, that we should beleeve there is an an holy Church not as God, but as a companie gathered to God. And men should beleeve that there is remission of sinnes, not, in the remission of sinnes: and they shoulde beleeve the resurrection of the body, not, in the resurrection of the body: therefore by this preposition the Creatour is distinguished from the creatures, and thinges pertaining to God from things pertaining to men.* Another upon these wordes,[^4] This is the worke of God that yee beleeue in him, saith, *If yee beleeve in him, ye beleeve him; not if yee beleeve him, yee beleeve in him, for the devils beleeved God, but did not beleeue in him. Againe of the Apostles, we may say, we beleeve Paul, but wee doe not beleeve in Paul: wee beleeve Peter, but wee beleeve not in Peter. For his faith that beleeveth in him which iustifieth the ungodly, is imputed to him for righteousnesse. What is it therefore to beleeve in him? by beleeving to love and like, and as it were to passe into him, and to be incorporated into his members.* Now the reasons which some Papistes bring to the contrarie to prooue that wee may beleeue in the creatures, and in the Church, are of no moment. First they alledge the phrase of scripture, Exod. 14.31. *They beleeved in God, and in Moses.* 1. Sam. 27.12. *And Achis beleeved in David.* 2. Chron. 20.20. *Beleeve in the Prophets and prosper. Answer.* The Hebrewe phrase in which the servile letter *Beth* is used, must not be translated with a preposition that ruleth an accuseth or ablatiue case, but with a datiue case on this manner, *Beleeve Moses, David, the Prophets*: and it doeth not import any affiance in the creature, but onely a giuing of credence by one man to another. Secondly they alleadge, that ancient fathers reade the article on this manner, *I beleeve in the holy Catholike Church. Answer.*[^5] Indeed some haue done so: but by this kinde of speech they signified no more but thus much, that they beleeued that there was a Catholike Church.\n\nThus hauing found what words are to be supplyed, let us come to the meaning of the article. And that wee may proceede in order, let us first of all see what the Church is. *The Church is a peculiar company of men, predestinate to life everlasting and made one in Christ.* First I say, it is a peculiar company of men, for Saint Peter saieth, *Yee are a chosen generation,*[^6] *a royall priesthood, an holy nation, and a peculiar people.* He speakes indeede of the Church of God on earth, but his saying may be also extended to the whole Church of God, as well in heauen as in earth. Now because there can be no companie vnlesse it haue a beginning & a cause whereby it is gathered: therefore I adde further in the definition, *predestinate to life everlasting.* Noting thereby the ground and cause of the Catholike Church, namely Gods eternall predestination to life euerlasting: and to this purpose our Sauiour Christ saieth, *Feare not little flocke, for it is your fathers will to give you the kingdome*:[^7] signifying thereby, that the first and principall cause of the Church, is the good pleasure of God whereby hee hath before all workes purposed to aduance his elect to eternal saluatiō. Therfore one saith well,[^8] *only the elect are the Church of God.* And further, because no companie can continue and abide for euer, vnlesse the members thereof be ioyned and coupled togither by some bonde, therefore I adde in the last place, *made one with Christ.* This union maketh the Church to be the Church: and by it the members thereof, whether they be in heauen or in earth, are distinguished from all other companies whatsoeuer. Now this coniunction betwene Christ and the Church is auouched by Saint Paul when hee saieth, *Christ is the heade to his bodie, which is his Church*:[^9] and when he ascribes the name of Christ not onely to the person of the sonne but to the Church it selfe, as in the Epistle to the Galatians. *To Abraham and his seede were the promises made*:[^10] hee saieth not, *and to his seedes,* as speaking of many, but, *and vnto his seed,* as speaking of one, *which is Christ:* that is, not the redeemer alone, but also the Church redeemed. For Christ as hee is man is not the onely seede of Abraham. And this definition of the Church is almost in so many words set downe in the Scriptures in that it is called the *Family of God,* partly in heauen, and partly in earth, named of Christ:[^11] and it is also called *the heavenly Ierusalem, the mother of vs all*: and, *the celestiall Ierusalem:* and,[^12] *the congregation of the first borne.* Nowe for the better understanding of the nature, estate, and partes of the Church, two pointes among the rest must be considered; the efficient cause thereof, Gods predestination; and the forme, the mysticall Vnion.\n\nIn handling the doctrine of Predestination, my meaning is, onely to stande on such pointes as are reuealed in the worde and necessarie, tending to edification. And first I will shewe what is the trueth, and secondly the contrarie falshood. In the trueth I consider foure things: I. what Predestination is: II. what is the order of it: III. what be the partes of it: IIII. what is the use.\n\nPredestination may thus be defined: *It is a parte of the counsell of God, whereby hee hath before all times purposed in him selfe to shewe mercie on some men, and to passe by others, shewing his iustice on them for the manifestation of the glorie of his owne name.* First, I say, it is a parte of his counsell, because the counsell or decree of God, universally extends it selfe to all things that are: and Predestination is Gods decree so farre foorth as it concernes the reasonable creatures, especially man. Now in euery purpose or decree of God, three things must be considered; the beginning, the matter, the ende. The beginning is the will of God whereby he willeth and appointeth the estate of his creatures: and it is the most absolute, supreme, and soueraigne cause of all things that are, so farre foorth as they are: having nothing either aboue it selfe or out of it selfe, to be an impulsiue cause to mooue or incline it; and to say otherwise, is to make the will of God to be no will. Indeede mens willes are mooued & disposed by externall causes, out of themselues borrowed from the things whereof deliberation is made, because they are to be ruled by equitie and reason: and a mans bare will without reason is nothing. Now Gods will is not ruled by any other rule of reason or iustice, but it selfe is an absolute rule both of iustice and reason. A thing is not first of al reasonable & iust, & thē afterward willed by god: but it is first of all willed by God & thereupon it becomes reasonable and iust. The maner of his purpose is a decreed manifestation of two of the most principall attributes of the godhead, mercy and iustice: & that with a limitation or restraint of mercy to some of the creatures, & iustice to some others, because it was his good will and pleasure. And wee are not to imagine that this is a point of crueltie in God: for his verie essence or nature is not iustice alone, or mercie alone, but iustice and mercie both togither: and therfore to purpose the declaratiō of them both upō his creatures ouer whome he is a soueraigne Lorde; & that without other respects, upon his very will & pleasure is no point of iniustice. The supreme end of the counsel of God is the manifestatiō of his own glory partly in his mercy, & partly in his iustice. For in cōmon equity, the end which he propoūds unto him self of al his doings must be answerable to his nature, which is maiesty & glory, & (as I haue said) iustice & mercy it self.\n\nAnd because Pauls disputation in the 9. to the Romans giues light & sufficient confirmation to this which I now teach, I will stand a litle in opening & resoluing of the same. Frō the 1. verse to the 6. he sets downe his griefe conceiued for his brethren the Iewes, & therwithall▪ that it might not be thought that he spake of malice, he doth onely in close and obscure manner insinuate the *Reiection* of that nation. This done, in the 6. verse he answeres a secrete obiection which might be made on this manner. If the Iewes be reiected then *the worde of God is of none effect:* that is, then the couenant made with the forefathers is void, but the couenant can not be void, therefore the Iewes are not reiected. The assumption he takes for graunted, and denies the consequence of the proposition. And the ground of his deniall is, because there is a distinction betweene man and man euen among the Iewes, whereby some are indeed in the couenant, some not. And this distinction is prooued by 3. examples: the first in this ver. that of the children of Iacob the common parent of all the Iewes, some are *Israel,* that is, truly in the couenant as Iacob was: & some are not Israell. Nowe it might be further obiected that the Iewes are not only the posterity of Iacob, but the seed of Abrahā in whom all nations of the earth are blessed: and therefore not to be reiected. And to this Paul answeres vers. 7. alledging a second example of the distinction betweene man and man out of the family of Abraham in which some were indeede sonnes▪ some were not. For the proofe of this, first he settes downe the wordes of the text in Moses, *In Isaac shall thy seed be called:* & secondly makes an exposition of them with a collection on this maner. All they which are the sons of the promise are the seed of Abrahā or the sons of god: but Isaac is a son of promise & not Ismael: therefore Isaac is the seed of Abrahā & heir of the blessing, & not Ismael. The proposition is in the 8. ver. the assumptiō in the 9. ver. the cōclusion in the 7. ver. Here mark, I. how he makes a double seed, one according to the flesh, the other spirituall: & two kinde of sonnes, one of the flesh, the other the sonne of the promise or the sonne of God: for he puts the one for the other. II. that the distinctiō betwene Isaac & Ismael wherby one is in the couenāt of grace, the other not; stands not in their foreseene faith & unbelief, & the fruits of thē: but in the purpose & wil of God it selfe. For Isaac is called *the child of promise,* because by the vertue of it he was borne & beleeued & was adopted the child of God, & made heire of the couenāt giuē to Abrahā: & therefore consequently the right of adoption befell him by the meere good pleasure of God which is the first cause of our saluation, without respect of any thing in the person of Isaac. For what God by his promise brings to passe in time, that he most freely decreed before all times. Now cōsidering the Iewes might say, that Ismael was reiected because he was born of the handmaid Hagar, wheras they, for their partes descend of Abrahā & Sara by Isaac the lawfull sonne, Paul addes a third exāple of the distinctiō betwene man & mā out of the family of Isaac in which Iacob was a true sonne and heire of the promise, and Esau was not. Now the distinction of these two persons is propounded in the 10. ver. & confirmed v. 11▪ 12, 13. In which are set down 3. things. I. the time of this distinction▪ *yer the childrē were born,* & therfore *whē they had neither don good nor evill.* And this circūstance is noted to shewe, that God was not mooued by any prevision or preconsideratiō of Iacobs godlinesse and Esaus prophanenesse to preferre the one before the other. II. The ende why the distinction was made at this time and not afterward when they were borne is, *that the purpose of God which is according to his election might remaine sure, not of workes but by him that calleth:* that is, that by this meanes it might appeare, that when God receiues any man into the couenant of eternal life, it proceeds not of any dignitie in the man whome God calleth, but frō his mercy & alone good pleasure, that his decree of sauing the elect might remaine firme and sure for euer. Hence it is manifest that there is an unchangeable decree of election of some men (for he that takes all and excepts none can not be said to choose) to saluation, depending upon the alone will of God: and therfore necessarily by the law of contraries, there is an opposite decree of reprobation: for in that God ordaineth some to eternall saluation, he testifies therby, that his purpose is to passe by some without shewing of mercy. III. The authour of this distinction, God himselfe by his purpose before all times, which purpose he made manifest by testimonie giuen to Rebecca, saying, *The greater shall serve the younger*: that is, the first borne and more excellent according to the flesh, shall loose his birthright & the blessing of his father, and in respect of title to the couenant, be subiect to the yonger. And because this testimony concerning the freedome and seruitude of Iacob and Esau might seeme insufficient to proue the election of the first & the reiectiō of the secōd, therfore Paul addes a second testimony out of Malachi, *I haue loved Iacob and hated Esau*: that is, I haue purposed to loue Iacob & to hate Esau. And these wordes no doubt, are alledged to expound the former place out of Moses, and shewe that the bondage of Esau was ioyned with the hatred of God, & the freedome of Iacob with the loue of God as tokens thereof.\n\nAgainst this receiued expositiō of the former words which I haue now propounded, sundry exceptions are made. First, that the prerogatiue of Isaac aboue Ismael, & Iacob aboue Esau, was only in temporarie blessings in that God vouchsafed unto thē the right of the lād of Canaan. *Ans.* If these places are to be understood of tēporall blessings & not spiritual, then the Apostle hath not fitly alledged the former examples, to prooue the reiectiō of the Iewes from the Couenant. For though it be graunted there be a difference betweene man and man, in respect of earthly blessings, yet doth it not follow that there shall be the same difference in things concerning the kingdome of heauen. If a father for some cause disinherite one or two of his children, it were absurd thereupon to conclude that he might therefore kill any of the rest. Againe, the land of Canaan was not onely an earthly inheritāce, but also a pledge and figure vnto our forefathers of a better inheritance in heauen: and therefore the excluding of Ismael and Esau from the land of Canaan was a signe that they were excluded from the couenant of grace, and the right of eternall life. Some others say, that by Iacob and Esau are not meant two persons, but the two nations of the Idumeans and the Israelites. *Answer▪* It is a manifest vntruth. For it was not possible for two nations to striue in the wombe of Rebecca, vnlesse we consider them as they were comprehended vnder there two heads, to wit, the very persons of Iacob and Esau. And wheras they say that Esau in person neuer serued Iacob, but onely in his posteritie, the answer is, that Iacobs freedome and prerogatiues were spirituall, and not temporall which by faith he saw a farre off, but inioyed not:[^13] and therefore proportionally Esau was debased to the condition of a seruant in respect of his younger brother; not so much in respect of his outward estate and condition, as in regard of the couenant made with his auncetours from which he was barred. And though it be graunted that by Iacob and Esau two nations and not two persons are to be vnderstood, yet all comes to one head, for the receiuing of the nation of the Israelites into the couenant, and the excluding of the nation of the Edomites both descending of Iacob and Esau, serue as well to prooue Gods eternall election and reprobation, as the receiuing and reiecting of one man. Others say that these words, *I haue hated Esau,* are thus to be vnderstood; I haue lesse loued Esau then Iacob. But how then shall we say that Paul hath fitly alleadged this text to prooue the reiection of the Iewe from the fauour of God and the Couenant of grace, considering that of men, whereof one is loued more of God, the other lesse; both may still remaine in the Couenant. Lastly, it is alleadged that the former exposition makes Ismael and Esau damned persons. *Answer.* Wee must leaue vnto God all secret iudgement of particular persons, and yet neuerthelesse Paul doeth very fitly in there two persons, both descending of Abraham, and both circumcised; set foorth examples of such as for all their outwarde prerogatiues, are indeede barred from the couenant of life euerlasting before God. And againe the opposition made by Paul requires that the contrarie to that which is spoken of Isaac and Iacob, should be saide of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternall life. Ismael is noted with the brande of a mocker, and Esau of a prophane man.\n\nTo proceede in the text, because the doctrine of Paul deliuered in the former verses might seeme straunge vnto the Romanes, therefore in the 14. verse hee laies downe an obiection, and answeares the same. The obiection is this: If God put distinction betweene man and man, without respect had to their persons, vpon his owne will and pleasure, then hee is vniust: but hee is not vniust: therefore hee makes no such distinction. The answeare is, *God forbid.* Whereby he denies the consequence of the proposition, on this manner, Though God should elect some to saluation, and reiect some others and that vpon his will, yet were there no iniustice with God. The reason of this answeare followes in the 18. vers. God hath *absolute power of will,* whereby without beeing bound to any creature, he may and can first of all haue mercie on whome he will, and secondly harden whome he wil. For the proofe of the first, that God hath mercie on whome he will, he laies downe the testimonie of Moses vers. 15. *I will haue mercie on him on whome J will shew mercie, and I will haue compassion on him on whome I will haue compassion.* And in vers. 16. makes his collection thence, *that it* [namly the purpose of God according to election v. 11.] *is not in him that willeth or in him that runneth, but in God that sheweth mercie.* Whereby hee teacheth that the free election of God in order goes before all things that may in time befall man: and that therefore neither the intentions and indeauours of the minde, nor the workes of our life, which are the effects of election, can be the impulsive causes to mooue God to choose vs to saluation. The second, that God hardens whome he will, is confirmed and made plaine by the testimonie of Scripture concerning Pharao, vers. 17.\n\nIn the 19. vers. there followes an other obiection, arising out of the answeare to the former, on this manner: If God will haue some to be hardened and reiected, and his will can not be resisted, then with no iustice can he punish them that are necessarily subiect to his decree: but God will haue some to be hardened and reiected, and his will can not be resisted: therefore (saith the aduersarie) with no iustice can he punish man that is necessarily subiect to his decree. Here marke, that if there had beene an vniuersall election of all men, and if men had beene elected or reiected according as God did foresee that they would beleeue or not beleeue, the occasion of this obiection had beene cut off. But let vs come to Pauls answeare. In the 20. verse he takes the assumption for graunted, that some are reiected because God will: and that the will, that is, the decree of God can not be resisted:[^14] and onely denies the coherence of the preposition, checking the malipert pride of the aduersarie, and shewing that the making of this wicked and blasphemous collection against the will of God, is as if a man should sue God at the lawe, and bring him as it were to the barre, and pleade against him as his equall, whereas indeede the creature is nothing to the creator, and is absolutely to submit it selfe to his will in all things. In vers. 21. he proceeds to a second answeare, shewing that Gods will is not to be blamed, because by his absolute soueraignitie and the right of creation he hath power to chose men, or to reiect and harden them. And where there is right and power to doe a thing, the wil of the doer is not to be blamed. Now that God hath this right and power ouer his creature, it is prooued by a comparison from the lesse to the greater, on this manner. The potter hath power ouer the clay to make of the same lumpe one vessell to honour, and an other to dishonour: therefore may God much more *make some vessells of mercie and some vessells of wrath prepared to destruction.* The first part of the comparison is vers. 21. the second part vers. 22, 23. And least any man should thinke that God makes vessells of honour and dishonour without sufficient and iust cause in himselfe, as the potter may doe: therfore he sets downe ends of the will of God: he makes vessels of dishonour *to shew his wrath,* and to *make manifest his power:* and againe he condemnes no man till he haue *suffered him with long patience.* And he makes vessels of honour that he might *declare the riches of his glorie* vpon them. Hence it is manifest, first that the ende of predestination is the glorie of God, which is to be made manifest partly in his iustice and partly in his mercie: secondly that men are not elected or refused of God, for their foreseene corruptions or vertues: for then Paul would not haue said that God made vessells of dishonour, but that beeing so alreadie, he left them in their dishonour.\n\nThus from the 6. verse of this chapter to the 24. Paul hath described vnto vs the doctrine of Gods eternall predestination, and that by the iudgement[^15] of Diuines in all ages.\n\nThe order of *Gods predestination* is this. It is the propertie of the reasonable creature to conceiue one thing after an other, whereas God conceiues all things at once with one acte of vnderstanding, and all things both past and to come are present with him; and therefore in his eternall counsell he decrees not one thing after an other, but all things at once. Neuerthelesse for our vnderstandings sake, we may distinguish the counsell of God concerning man into two acts or degrees: the first is, the purpose of God in him selfe, in which he determines what he will doe, and the end of all his doings: and that is to create all things, specially man for his owne glorie, partly by shewing on some men his mercie, and vpon others his iustice. The second is an other purpose whereby he decrees the exequution of the former, and laies downe meanes of accomplishing the ende thereof. These two acts of the counsell of God, are not to be seuered in any wise, nor confounded, but distinctly considered with some difference. For in the first God decrees some men to honour, and some to dishonour, and this man more then that, vpon his will and pleasure, and there is no other cause hereof knowne to vs. In the second, knowne and manifest causes are set downe of the exequution of the former decree. For no man is actually condemned but for their sinnes, and no man is actually saued but for the merit of Christ. Furthermore this latter acte of the counsell of God, must be conceiued of vs in the second place and not in the first. For euermore the first thing to be intended is the ende it selfe, and then afterward the subordinate meanes and causes whereby the end is accomplished. Againe the second acte of Gods counsell containes two other; one which sets downe the preparation of the means whereby Gods *Predestination* begins to come in exequution; and they are two, the creation of man righteous after the image of God, the voluntarie fall of Adam and withall the shutting vp of all men vnder damnation: the other appoints the applying of the seuerall meanes to the persons of men, that Gods decree which was set downe before all times, may in time be fully accomplished; as shall afterward in particular appeare.\n\n*Predestination* hath two parts, the Decree *of Election,* the Decree of *Reprobation* or *No-election.* This diuision is plaine by that which hath bene said out of the 9. cap. to the Rom. and it may be further confirmed by other testimonies. Of some it is said, that the Lord *knowes who are his*: and of some others,[^16] Christ shall say in the day of iudgement, *J neuer knew you.*[^17] In the Acts it is said, that as many of the Gentiles as were *ordained to life euerlasting beleeued.* And Iude saith of false prophets, that they were *ordained to condemnation.*[^18]\n\nIn handling the decree of Election, I will consider three things: I. what Election is: II. the exequution thereof: III. the knowledge of particular Election. For the first, *Gods Election is a decree in which according to the good pleasure of his will, he hath certenly chosen some mē to life eternal in Christ for the praise of the glorie of his grace.* This is the same which Paul saith to the Ephesians,[^19] *God hath chosen vs in Christ before the foundation of the world, that we should be holy and without blame before him in loue: who hath predestinate vs to be adopted through Jesus Christ vnto himselfe, according to the good pleasure of his will.* Nowe that we may the better conceiue this doctrine, let vs come to a consideration of the seuerall points thereof. First of all I say Election is Gods decree. For there is nothing in the world that comes to passe either vniuersally or particularly, without the eternall & vnchangeable decree of God. And therefore whereas men are actually chosen, & brought to life euerlasting, it is because God did purpose with himselfe and decree the same before all worlds. Now touching the decree it selfe, sixe things are to be obserued. The first, what was the motiue or impulsiue cause that mooued God to decree the saluation of any mā. *Answer.* The good pleasure of God. For Paul saith, *he will haue mercie on whome he will haue mercie:*[^20] and, *he hath predestinate vs according to the good pleasure of God.* As for the opinion of them that say, that foreseene faith and good workes are the cause that mooued God to choose men to saluatiō, it is friuolous. For faith and good works are the fruits and effects of Gods election. Paul saith, *he hath chosen vs,* not because he did foresee that we would become holy,[^21] but *that we might be holy.* And, he *hath predestinate vs to adoption.* Which is all one as if he had said,[^22] he hath predestinate vs to beleeue, because adoption comes by beleeuing. Now if men are elected that they might beleeue, then are they not elected because they would beleeue. For it can not be that one thing should be both the cause & the effect of another.\n\nThe second point is, that Gods Electiō is vnchangeable; so as they which are indeed chosen to saluation can not perish, but shall without faile attaine to life euerlasting.[^23] Paul takes it for a conclusion, that the purpose of God according to Election must remaine firme and sure; and againe, that the gifts and calling of God are without repentance.[^24] And Samuel saith, *The strength of Israel will not lie or repent. For he is not a man that he should repent.*[^25] Such as Gods nature is, such is his will and counsell: but his nature is vnchangeable, *I am Iehovah,* saith he, *and I chaunge not:* therefore his will likewise and his counsells be vnchangeable.[^26] And therefore whensoeuer the spirit of God shall testifie vnto our spirits, that we are iustified in Christ, and chosen to saluation, it must be a meanes to comfort vs, and to stablish our hearts in the loue of God. As for the opinion of them that say, the Elect may fall from grace and be damned, it is full of hellish discomfort, and no doubt from the deuill. And the reasons commonly alleadged for this purpose, are of no moment, as may appeare by the skanning of them. First they obiect that the Churches of the Ephesians, Thessalonians,[^27] and the dispersed Iewes are all called Elect by the Apostles themselues, yet sundrie of them afterward fell away. *Answ.* I. There are two kinds of iudgemēt to be giuen of men, the iudgement of certentie, & the iudgement of charitie. By the first indeed is giuen an infallible determination of any mans Election; but it belongs vnto God principally & properly▪ & to men but in part, namely so farforth as God shal reueale the estate of one man vnto an other. Now the iudgement of charitie belongs vnto all men; & by it, leauing all secret iudgemēts vnto God, we are charitably to think that al those that liue in the Church of God, professing themselues to be members of Christ, are indeede elect to saluation, till God make manifest otherwise. And on this manner, & not otherwise do the Apostles cal whole churches elect. II. they are called elect of the principal part, and not because euery member thereof was indeed elect; as it called an heape of corne though the bigger part be chaffe. Secondly it is alleadged, that Dauid praies that his enemies *may be blotted out of the booke of life,* which is the Election of God,[^28] and that Moses and Paul did the like against themselues. *Answear.* Dauids enemies had not their names written in the booke of life, but onely in the iudgement of men. Thus Iudas so long as he was one of the disciples of Christ, was accounted as one hauing his name written in heauen. Now hence it follows, that mens names are blotted out of Gods booke, when it is made cleare and manifest vnto the worlde, that they were neuer indeede written there. And where Moses saith, *forgiue them this sinne: if not, blotte me out of thy booke*: and Paul, *I could wish to be accursed, &c.* there meaning was, not to signifie that men elected to saluation may become reprobates: onely they testifie their zealous affections, that they could be cōtent to be depriued of their owne saluation, rather then the whole bodie of the people should perish, and God loose his glorie. As for that which Christ saith, *Haue I not chosen you twelue, and one of you is a deuill,* is to be vnderstood not of election to saluation,[^29] but of election to office of an Apostle; which is temporarie and changeable.\n\nThe third point is, that there is an actuall election made in time, beeing indeede a fruit of Gods decree, and answearable vnto it, and therefore I added in the description these words, *whereby he hath chosen some men.* All men by nature are sinners, and children of wrath, shut vp vnder one and the same estate of condemnation. And actuall election is, when it pleaseth God to seuer and single out some men aboue the rest, out of this wretched estate of the wicked worlde, and to bring them to the kingdome of his owne sonne. Thus Christ saith of his owne disciples, *I haue chosen you out of the world.*[^30]\n\nThe fourth point is, the actuall or reall foundation of Gods Election, and that is Christ: and therefore wee are said to be chosen to saluation *in Christ.* He must be considered two waies:[^31] as he is God, we are predestinate *of him,* euen as we are predestinate of the father and the H. Ghost. As he is our Mediatour, we are predestinate *in him.* For when God with himselfe had decreed to manifest his glorie in sauing some men by his mercie, he ordained further the creation of man in his owne image, yet so as by his owne fall he should infold himselfe and all his posteritie vnder damnation: this done, he also decreed that the Word should be incarnate actually, to redeeme those out of the former miserie, whome he had ordained to saluation. Christ therefore himselfe was first of all predestinate as he was to be our head, and as Peter saith,[^32] *ordained before all worlds*; and we secondly predestinate in him, because God ordained that the Exequution of mans Election should be in him. Here if any demaund, how we may be assured that Christ in his Passion stoode in our roome and steade, the resolution will bee easie, if wee consider that hee was ordained in the eternall counsell of God, to be our suretie and pledge, and to be a publike person to represent all the Elect in his obedience and sufferings: and therefore it is that Peter saith, that he *was deliuered by the foreknowledge and determinate counsell of God.* And Paul,[^33] that *grace was given vnto vs through Christ Iesus before the worlde was.*\n\nThe fifth point is, concerning the number of the Elect. And that I expressed in these words, *hath chosen some men to saluation.* If God should decree to communicate his glorie and his mercie to all and euery man, there could be no Election. For he that takes all, can not be said to choose. Therefore Christ saith, *Many are called, but few are chosen.* Some make this question, how great the number of the Elect is, and the answeare may be this, that the Elect considered in themselues be innumerable, but considered in comparison to the whole world, they are but fewe. Hence it follows necessarily, that *sauing grace* is not vniuersall, but *indefinite* or *particular,* vnlesse we will against common reason make the streames more large and plentifull then the very fountaine it selfe. And this must excite vs aboue all things in the world to labour to haue fellowship with Christ, and to be partakers of the speciall mercie of God in him, yea to haue the same sealed vp in our heartes. Benefits common to all, as the light of the sunne, &c. are not regarded of any. Things common to fewe, though they be but temporall blessings, are sought for of all. God giues not riches to all men, but to some more, to some lesse, to some none. And hereupon how doe men like drudges toile in the world from day to day, and from yeare to yeare, to inrich themselues. Therefore much more ought men to seeke for grace in Christ, considering it is not common to all. We must not content our selues to say, God is mercifull, but we must goe further, and labour for a certificate in the conscience, that we may be able to say that God is indeede mercifull to vs. When the Disciples would haue knowne how many should be saued, he omitting the question, answeares thus, *Striue to enter in at the straight gate.*\n\nThe last point is, the ende of Gods Election, and that is the manifesting of the praise and excellencie of the glorious grace of God.[^34]\n\nThus hauing seene what Election is, let vs nowe come to the Exequution thereof. Of which remember this rule, *Men predestinate to the ende, that is, eternall life, are also predestinate to the subordinate meanes, whereby they come to eternall life: and these are vocation, iustification, sanctification, glorification.* For the first, he that is predestinate to saluation, is also predestinate to be called, as Paul saith, *Whome he hath predestinate, them also he calleth.* Secondly,[^35] whome God calleth, they also were predestinate to beleeue; therefore sauing faith is called *the faith of the elect.*[^36] And in the Acts, *as many as were ordained to life euerlasting beleeued.* Thirdly, whome God hath predestinate to life, them he iustifieth, as Paul saith, whome he hath *predestinate,*[^37] *them he calleth, and whome he calleth, them he iustifieth.* Fourthly, whome he hath predestinate to life, them he hath predestinate to sanctification and holines of life,[^38] as Peter saith, that the Iewes were Elect according *to the foreknowledge of God the father vnto sanctification of the spirit.* Lastly, they that are predestinate to life, are also predestinate to obedience, as Paul saith to the Ephesians, *Ye are the workemanship of God, created in Christ Iesus vnto good workes,*[^39] *which God hath ordained that we should walke in them.*\n\nThis rule beeing the truth of God must be obserued: for it hath speciall vse. First of all it serues to stoppe the mouthes of vngodly and prophane men. They vse to bolster vp them selues in their sinnes by reasoning on this manner: If I be predestinate to eternall life, I shall be saued whatsoeuer come of it, and howe wickedly and leudly soeuer I liue: I will therefore liue as I list, and follow the swinge of mine owne will. But, alas, like blinde biards they thinke they are in the way, but they rush their heads against the wall, and farre deceiue them selues. For the case stands thus: all men that are ordained to saluation, are likewise ordained in the counsell of God to vse all the good meanes whereby they may come to saluation. And therefore all the Elect that liue in this worlde shall be called, iustified, sanctified, and lead their liues in all good conscience before God & men: and they that liue and continue in their owne wicked waies disputing on this manner, If I be ordained to saluation, I shall not be damned, ouershut themselues, and as much as they can plunge them selues headlong into the very pitte of hell. And for a man to liue and die in his sinnes, let the world dispute as they will, it is an vnfallible signe of one ordained to damnation. Secondly, there be others that thinke that the preaching of the word, the administration of the Sacraments, admonitions, exhortations, lawes, good orders, and all such good meanes are needelesse, because Gods counsells be vnchaungeable: if a man shall be condemned, nothing shall helpe: if a man be saued, nothing shall hinder. But we must still for our part remember that God doth not onely ordaine the ende, but also the meanes whereby the end is compassed: and therefore the very vse of all prescribed meanes is necessarie. And for this cause we must be admonished with diligence to labour and vse all good meanes, that we may be called by the ministerie of the Gospell, and iustified, and sanctified, and at length glorified. If a king should giue vnto one of his subiects a princely pallace, vpon condition that he shall goe vnto it in the way which he shall prescribe, oh what paines would the man take to know the way, and afterward to keepe & continue in it: but behold, the kingdome of heauen is the most glorious and roiall pallace that euer was; and God hath bestowed the same on his Elect: and he requires nothing at their hands but that they would turne their faces from this world, and walke vnto it in the way which he hath chalked forth vnto them in his word. Therefore if we would haue life euerlasting, wee must come forth of the broad way that leades to destruction, and enter into the straight way that leades to eternall life. We must acquaint our selues with the guides which are the ministers of the word, that will crie vnto vs, here is the way walke ye in it, when we goe to the right hand or to the left. Vocation, iustification, sanctification, repentance, new-obedience, are the markes of the way, and we must passe by them all: and thus our wearie soules weltring a while in this world, shall at length be receiued into euerlasting happines.\n\nTouching the knowledge of particular Election, two speciall points are to be skanned: I. whether a man may know his Election: II. how it may be knowne. For the first, Papists are of minde that no man can certenly know his owne Election vnlesse he be certified thereof by some speciall reuelation from God: but the thing is false and erronious which they say. When the Disciples of our Sauiour Christ returned from preaching, and shewed what wonders they had done, and how deuills were subiect vnto them, the text saieth they reioyced greatly. But Christ answeared them againe, saying, *In this reioyce not,*[^40] *but rather reioyce that your names are written in heauen.* Whereby hee signifies that men may attaine to a certen knowledge of their owne Election. For we can not, neither doe we reioyce in things either vnknowne or vncerten. Saint Peter saith, *Giue all diligence to make your election sure.*[^41] Now in vaine were it to vse diligence if the assurance of Election could not be compassed without an extraordinarie reuelation. And Paul saith to the Corinthians, *Prooue your selues whether ye be in the faith or not.* Where he takes it for graunted,[^42] that he which hath faith may know that he hath faith, and therefore may also know his Election: because sauing faith is an vnfallible marke of Election.\n\nThe second point is, how any man may come to know his owne Election. And there be two waies of knowing it. The one is by ascending vp as it were into heauen, there to search the counsell of God, and afterwarde to come downe to our selues. The second by descending into our owne hearts to goe vp from our selues, as it were by Iacobs ladder, to Gods eternall counsell. The first way is daungerous, and not to be attempted. For the waies of God are vnsearchable and past finding out. The second way alone is to be followed, which teacheth vs by signes and testimonies in our selues, to gather what was the eternal counsel of God concerning our saluation. And these testimonies are two: the testimonie of Gods spirit, and the testimonie of our spirits, as Paul saith, *the spirit of God beareth witnes together with our spirits, that we are the sonnes of God.*[^43]\n\nTouching the testimonie of Gods spirit, two questions may be demaunded. The first is, by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption. *Answer.* It is not done by any extraordinarie reuelation, or *enthusiasme,* that is, an ordinarie reuelation without the word; but by an application of the promises of the Gospell in the forme of a practicall syllogisme, on this manner: *Whosoeuer beleeueth in Christ, is chosen to life euerlasting.* This proposition is set downe in the word of God, and it is further propounded, opened, and applied to all that be in the Church of God by the ministers of the Gospell set apart for this ende. Now while the hearers of Gods worde giue themselues to meditate and consider of the same promise, comes the spirit of God and inlightens the eyes, and opens the heart, and giues them power both to will to beleeue, & to beleeue indeed: so as a man shall with freedome of spirit, make an assumption and say, *but I beleeue in Christ,* I renounce my selfe, all my ioy and comfort is in him. Flesh and blood cannot say this, it is the operation of the holy Ghost. And hence ariseth the blessed conclusion which is the testimonie of the spirit, *therefore I am the child of God.*\n\nThe second question is, how a man may discerne between the *illusion* of the deuill, and the testimonie of the spirit. For as there is a certen perswasion of Gods fauour from Gods spirit; so there be sleights and frauds of the deuill, whereby he flatters and soothes men in their sinnes: and there is in all men naturall presumption in shew like faith, indeede no faith. And this counterfait mocke-faith is farre more common in the world then true faith is. Take a view hereof in our ignorant and carelesse people; aske any of them whether he be certen of his saluation or no, he will without any bones making protest that he is fully perswaded and assured of his saluation in Christ: that if there be but one man in a countrie to be saued, it is he: that he hath serued God alwaies, & done no man hurt: that he hath euermore beleeued, and that he would not for all the world so much as doubt of his saluation. These and such like presumptious conceits in blinde and ignorant persons, runne for currant faith in the worlde. Nowe the true testimonie of the spirit is discerned from naturall presumption, and all illusions of the deuill by two effects and fruits thereof, noted by Paul in that he saith, that the spirit makes vs *crie Abba,* that is *father.* The first is, to pray so earnestly with groanes and sighes, as though a man would euen fill heauen and earth with the crie not of his lippes, but of his heart, touched with sense and feeling of his manifolde sinnes and offences. And this indeede is a speciall and principall note of the spirit of adoption. Nowe looke vpon the loose and carelesse man, that thinks himselfe so filled with the perswasion of the loue and fauour of God, ye shall finde that he very seldome or neuer praies: and when he doth, it is nothing else but a mumbling ouer the Lords praier, the Creede, and the tenne Commaundements for fashions sake. Which argues plainely that the perswasion which he hath of Gods mercie, is of the flesh and not of the spirit. The second fruit is, the affection of a duetifull childe to God a most louing father: and this affection makes a man stande in feare of the maiestie of God wheresoeuer he is, and to make conscience of euery euill way. Nowe those that are carried away with presumption, so soone as any occasion is giuen, they fall straight into sinne without mislike or stay, as fire burnes with speede when drie woode is laide vnto it. In a worde, where the testimonie of the spirit is truly wrought, there be many other graces of the spirit ioyned therewith, as when one branch in a tree buddeth the rest budde also.\n\nThe testimonie of our spirit is the testimonie of the heart and conscience, purified and sanctified in the bloode of Christ. And it testifieth two waies, by inward tokens in it selfe, by outward fruits. Inward tokens are certen speciall graces of God imprinted in the spirit, whereby a man may certenly be assured of his adoption. These tokens are of two sorts, they either respect our sinnes, or Gods mercie in Christ. The first are in respect of sinnes past, present, or to come. The signe in the spirit which concerneth sinnes past, is *godly sorrow,* which I may tearme a beginning and mother grace of many other gifts and graces of God.[^44] It is a kinde of griefe conceiued in heart in respect of God. And the nature of it may the better be conceiued, if we compare it with the contrarie. Worldly sorrowe springs of sinne, and it is nothing else but the horrour of conscience, and the apprehension of the wrath of God for the same: now godly sorrow, it may indeede be occasioned by our sinnes, but it springs properly of the apprehension of the grace and goodnes of God. Worldly sorrow is a griefe for sinne onely in respect of the punishment: godly sorrowe is a liuely touch and griefe of heart for sinne because it is sinne, though there were no punishment for it. Now that no man may deceiue himselfe in iudgeing of this sorrow, the holy Ghost hath set downe seuen fruits or signes thereof whereby it may be discerned. The first is *Care* to leaue all our sinnes past: the second is *Apologie* whereby a man is mooued and carried to accuse and condemne himselfe for his sinnes past, both before God and men. The third is *indignation,* whereby a man is exceedingly angrie with himselfe for his offences. The fourth is *feare,* least he fal into his former sins againe. The 5. is *desire,* wherby he craueth strength and assistance, that his sinnes take not hold on him as before. The sixth is *zeale,* in the performance of all good duties contrarie to his special sinnes. The seuenth is *reuenge,* whereby he subdues his bodie least it should hereafter be an instrument of sinne as it hath beene in former time. Now when any man shall feele these fruits in himselfe, he hath no doubt the godly sorrow which here we speake of.\n\nThe token which is in regard of sinnes present, is the combate betweene the flesh and the spirit,[^45] proper to them that are regenerate, who are partly flesh and partly spirit. It is not the checke of conscience which all men finde in themselues both good and badde, so oft as they offende God: but it is a fighting and striuing of the minde, will, and affections with themselues, whereby so farreforth as they are renewed, they carrie the man one way, and as they still remaine corrupt, they carrie him flat contrarie. Men hauing the disease called *Ephialies,* when they are halfe asleepe feele as it were some weightie thing lying vpon their breasts, and holding them downe: nowe lying in this case, they striue with their hands and feete and with all the might they haue to raise vp themselues, and to remooue the weight▪ and cannot. Behold here a liuely resemblance of this combate. The flesh which is the inborne corruption of mans nature, lies vpon the hearts of the children of God, and presseth them downe as if it were the very weight of a mountaine: now they, according to the measure of grace receiued, striue to raise vp themselues from vnder this burden, & to doe such things as are acceptable to God; but can not as they would.\n\nThe token that respects sinne to come is Care to preuent it. That this is the mark of Gods children, appeareth by the saying of Iohn, *Hee that is borne of God sinneth not,*[^46] *but keepeth himselfe that the wicked one touch him not.* And this care shewes it selfe not onely in ordering the outward actions, but euen in the verie thoughtes of the heart. For where the Gospell is of force it brings *every thought into captivitie to the obedience of Christ*: and the Apostles rule is followed,[^47] *whatsoever things are true, whatsoeuer things are honest,*[^48] *&c. thinke on these things.*\n\nThe tokens which concerne Gods mercy are especially two. The first is, when a man feeles him selfe distressed with the burden of his sinnes, or when he apprehends the heauie displeasure of God in his conscience for them: then further to feele how he stands in need of Christ, & withall heartily to desire, yea to hunger and thirst after reconciliation with God in the merite of Christ, and that aboue all other things in the world. To all such Christ hath made most sweete and comfortable promises, which can appertaine to none but to the elect. Ioh. 7.37. *If any man thirst, let him come to me and drinke: hee that beleeveth in me,* as saieth the scripture, *out of his bellie shall flow rivers of water of life.* Rev. 21.6. *I will give unto him which is a thirst of the well of the water of life freely.* Now if hee that thirsteth drinke of these waters, marke what followeth, Ioh. 4.14. *Whosoever drinketh of the water that I shall give him, shall never be more a thirst: but the water that I shall give him, shall be in him a well of water springing up unto everlasting life.*\n\nThe second is a straunge affection wrought in the heart by the spirit of God, whereby a man doth so esteeme & value, and as it were, set so high a price on Christ & his righteousnesse, that hee accounts euen the most pretious things that are▪ to be but as dung in regard thereof. This affection was in Paul,[^49] and it is expressed in the parable in which after a man hath found a treasure, he first hides it, and the selles all hee hath and makes a purchase of the fielde where it is. Now euery man will say of himselfe, that he is thus affected to Christ, and that hee more highly esteemes the least drop of his blood, then all things in the world beside: wheras indeed most men are of Esaus minde, rather desiring the red broth then Isaaks blessing, and of the same affection with the Israelites which liked better the onyons and flesh pots of Egypt, then the blessings of God in the land of promise. Therefore that no man may deceiue him selfe, this affection may bee discerned by two signes. The first is to loue and like a christian man because hee is a Christian. For hee that doth aright esteeme of Christ, doth in like manner esteeme of the members of Christ. And of this very thing our Sauiour Christ saith, *He that receiveth a Prophet in the name of a prophet,*[^50] *shall receive a prophets rewarde, and he that receives a righteous man in the name of a righteous man, shall receive the rewarde of a righteous man.* And Saint Iohn saieth, *Hereby wee knowe that wee are translated from death to life, because wee love the breethren*: that is, such as are members because they are so. The second signe of this affection is a loue and desire to the comming of Christ, whether it be by death unto any man particularly, or by the last iudgement universally, and that for this ende that there may be a full participation of fellowship with Christ. And that this verie loue is a note of adoption, it appeares by that which S. Paul saieth, that *the crowne of righteousnes is laid vp for all them that love the appearing of Christ.*[^51]\n\nThe outwarde token of adoption is New-obedience, whereby a man endeauours to obey Gods cōmandements in his life and conuersation:[^52] as S. Iohn saith, *Hereby wee are sure that we know him, if wee keepe his commandements.* Now this obedience must not be iudged by the rigour of the morall law, for then it should be no token of grace, but rather a meanes of damnation: but it must be esteemed and considered as it is in the acceptation of God, who spares them that feare him as a father spares an obedient sonne,[^53] esteeming things done not by the effect and absolute doing of them, but by the affection of the doer. And yet least any man should heare be deceiued, wee must knowe that the obedience, which is an infallible marke of the child of god, must be thus qualified. First of all it must not be done unto some fewe of Gods commaundements, but unto them all without exception. Herod heard Iohn Baptist willingly, & did many things: and Iudas had excellent things in him, as appeares by this, that he was content to leaue all and to followe Christ, and hee preached the Gospell of the kingdome in Iurie as well as the rest: yet alas, all this was nothing: for the one could not abide to become obedient to the 7. commandement in leauing his brother Philips wife; and the other would not leaue his couetousnes to die for it. Vpright & sincere obedience doth inlarge it selfe to all the commandements, as Dauid saith, *I shall not be confounded, when I haue respect to all thy commandements.*[^54] And S. Iames saith, *hee which faileth in one law is guiltie of all*: that is, the obedience to many commandements is indeed before god no obedience, but a flat sinne if a man wittingly and willingly faile in any one thing. He that repents of one sinne truly, doth repent of all: & he that liues but in one known sinne without repentāce, though he pretend neuer so much reformation of life, indeed repents of no sinne. Secōdly this obedience must extend it selfe to *the whole course of a mans life* after his conversion and repentance. We must not iudge of a man by an action or two, but by the tenour of his life. Such as the course of a mans life is, such is the man: though he, through the corruption of his nature faile in this or that particular action, yet doth it not preiudice his estate before God, so be it he renew his repentance for his seuerall slippes and falles, not lying in any sinne; and withall from yere to yere walke unblameable before God & men. S. Paul saith, *The foundation of God remaineth sure: the Lorde knowes who are his.* Now some might hereupon say, it is true indeed,[^55] god knowes who are his, but how may I be assured in my selfe that I am his? to this demaund as I take it, Paul answers in the next words, *Let euery one that calleth on the name of the Lord depart from iniquity:* that is, let men invocate the name of God, praying seriously for things whereof they stand in need, withall giuing thanks, & departing frō all their former sinnes, and this shall be unto them an infallible token that they are in the election of God. Thirdly in outward obedience it is required that it proceede from the whole man:[^56] as regeneration which is the cause of it, is thorough the whole man in bodie, soule, and spirit. Againe, obedience is the fruite of loue, and loue is from the pure heart, the good conscience, and faith unfained.\n\nThus we haue heard the testimonies and tokens wherby a man may be certified in his conscience that be was chosen to saluation before all worldes: If any desire further resolution in this point, let them meditate upon the 15. Psal. and the first Epistle of Saint Iohn, being parcels of scripture penned by the holy ghost for this ende.\n\nHere some will demaund how a man may be assured of his adoption if he want the testimony of the spirit to certifie him thereof. *Answere.* Fire is knowen to be no painted but a true fire by two notes; by heate, and by the flame: now if the case fall out that the fire want a flame, it is still knowen to be fire by the heate. In like manner, as I haue said, there be two witnesses of our adoption, Gods spirit, & our spirit: now if it fall out that a man want the principall, which is the spirit of adoption, he must then haue recourse to the second witnesse, and search out in himselfe the signes and tokens of the sanctification of his owne spirit, by which he may certenly assure him selfe of his adoption, as wee knowe fire to be fire by the heate though it want a flame.\n\nAgaine it may be demanded on this manner: how if it come to passe that after inquirie, we finde but fewe signes of sanctification in our selues. *Answer.* In this case we are to haue recourse to the least measure of grace, lesse then which, there is no sauing grace, and it stands in two things: an heartie disliking of our sinnes because they are sinnes, & a desire of reconciliation with God in Christ for them all: & these are tokens of adoption, if they be soundly wrought in the heart, though all other tokens for the present seeme to be wanting. If any shall say, that a wicked man may haue this desire, as Balaam, who desired to die the death of the righteous: the answere is, that Balaam indeede desired to die as the righteous man doeth, but hee could not abide to liue as the righteous: hee desired the ende, but not the proper subordinate meanes which tend unto the end; as vocation, iustification, sanctification, repentance,[^57] &c. the first is the worke of nature, the second is the worke of grace. Now I speake not this to make men secure and to content them selues with these small beginnings of grace, but onely to shew how any may assure themselues that they are at the least babes in Christ: adding this withall, that they which haue no more but these small beginnings must be carefull to increase them, because hee which goes not forwarde goes backwarde.\n\nLastly, it may be demanded what a man should doe if he want both the testimonie of Gods spirit and his owne spirite, and haue no meanes in the world of assurance. *Answer.* He must not utterly despaire, but be resolued of this, that though hee want assurance now, yet he may obtaine the same hereafter. And such must be aduertised to heare the word of God preached: and being outwardly of the Church, to receiue the sacraments. When we haue care to come into the Lordes vineyard and to converse about the wine-presse, wee shall finde the sweete iuyce of heauenly grace pressed forth unto us plentifully by the word and sacraments, to the comfort of our consciences concerning Gods election. This one mercy that God by these meanes in some parte reveales his mercie, is unspeakeable. When sickenesse or the day of death comes, the dearest seruants of God, it may be must encounter with the temptations of the deuill, and wrastle in conscience with the wrath and displeasure of God, as for life & death: & no man knowes how terrible these things are but those which haue felte them. Now when men walke thus through the valley of the shadow of death, vnlesse God shoulde as it were, open heauen, & streame downe unto us in this world some lightsome beames of his love in Christ by the operation of his spirite, miserable were the case euen of the righteous.\n\nThus much of Election: now followes Reprobation; in handling whereof we are to obserue three things. I. what it is. II. how God doth execute this decree. III. how a man may iudge of the same.\n\nFor the first, *Reprobation is Gods decree, in which because it so pleased him, he hath purposed to refuse some men by means of Adams fall and their owne corruptions, for the manifestation of his iustice.* First I say, it is a decree, & that is euident thus. If there be an eternall decree of God, whereby he chooseth some men, then there must needs be another decree wherby he doth passe by others & refuse thē. For electiō alwaies implies a refusall. Againe what God doth in time, that hee decreed to doe before time: as the case falles out euen with men of meane wisedome, who first of all intend with themselues the things to be done and after doe them. But God in time refuseth some men as the scripture testifieth, and it appeareth to be true by the euent. Therefore God before all worlds decreed the reiecting of some men.\n\nNow in this decree 4. pointes are to be considered. The first is the matter or obiect thereof, which is the thing decreed, namely the reiection of some men or the manifestatiō of his iustice upon them. This may seeme strange to mans reason, but here we must with all submission strike our topsailes, for the worde of God saith as much in plaine termes. The Apostle Iude speaking of false Prophets saith, that *they were of old ordained to this damnation.*[^58] And Paul saith in emphaticall termes, that *God makes vessels of wrath prepared to destruction*: and that some *are reiected,* whome he opposeth to them which are elected to saluation.\n\nThe second pointe is the impulsiue cause that mooued God to set downe this decree concerning his creature, and that was nothing out of himselfe, but his very will and pleasure. He hardened Pharaoh with finall hardnesse of heart because he woulde: and therefore he decreed to do so because he would. And our Sauiour Christ saith, *I thanke thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and men of vnderstanding,*[^59] *and hast opened them vnto babes.*[^60] But upō what cause did God so? It follows in the next words, *It is so, O father, because thy good pleasure is such.* And if it be in the power and libertie of a man to kill an oxe or a sheepe for his use, to hunt and kill the hare and partridge for his pleasure: then much more without iniustice may it be in the will and libertie of the creatour to refuse and forsake his creature for his glorie. Nay it standes more with equitie a thousand folde that all the creatures in heauen and earth should ioyntly serue to set forth the glorie and maiestie of God the creatour in their eternall destruction, then the striking of a flie or the killing of a flea should serue for the dignitie of all men in the world. For all this, it is thought by verie many to be very hard to ascribe unto God that is full of bountie and mercie such a decree, & that upō his verie wil: but let us se their reasons. First of all they say it is a point of crueltie for God to purpose to create a great part of the world to damnation in hell fire: the answere is, that by the vertue of this decree God can not be said to create any man to damnation, but to the manifestation of his iustice and glorie in his due & deserued damnation: and the doing of this is absolute iustice. Secondly it is alledged that by this meanes God shall hate his own creature, and that before it is: but it is an untruth. We must distinguish betweene Gods purpose to hate and actuall hating. Now indeede God before all worldes did purpose to hate some creatures: and that iustly so farre forth as his hating of them will serue for the manifestation of his iustice: but he neither hates them indeed nor loues thē before they are: and therefore actuall hatred comes not in till after the creation. Whō God hath decreed to loue, thē whē they are once created, he begins to loue in Christ with actual loue: & whom he hath decreed to hate, them being once created, he hates in Adā with actuall hatred. Thirdly it is obiected, that by this doctrine god shalbe the authour of sinne, for he which ordaines to the end ordaines to the means of the end▪ but God ordaines men to the end that is the dānation: therfore he ordaines them to the means therof, that is, sin. *Ans.* The propositiō being thus understood, he which ordains a man to an end, in the same order & maner ordaines him to the meanes, is false. For one may be ordained to the ende simply, the end being simply good: and yet not be simply ordained to the meanes, because they may be evill in them selues, and onely good in part, namely so farre forth as they haue respect of goodnesse in the minde of the ordainer. Secondly, the assumption is false: for the supreme ende of Gods counsell is not damnation, but the declaration of his iustice in the iust destruction of the creature: neither doth God decree mans damnation as it is damnation, that is, the ruine of man and the putting of him forth to perishment, but as it is a reall execution of iustice. Thirdly wee must make distinction betwene sin it selfe & the permissiō thereof, and betweene the Decree of reiection, and Actuall damnation: now the permission of sinne and not sinne it selfe properly is the subordinate meanes of the decree of Reiection. For when God had decreed to refuse some men, hee withall decreed the permission of sinne, to which permission men were ordained: and sinne it selfe is no effect, but onely the consequent of the decree: yet so, as it is not onely the antecedent, but also the efficient and meritorious cause of actuall damnation.\n\nThe third point is the reall foundation of the execution of this decree, which is condemnation; and that is the voluntarie fall of Adam and of all his posteritie in him with the fruite thereof, the generall corruption of mans nature. For howsoeuer God hath purposed to refuse men because it so pleased him, yet when his purpose comes to executiō he condemnes no man but for his sinnes: and sinne though it were not in the counsell of God an impulsiue cause that mooued him to purpose a refusall, yet was it a subordinate meanes of damnation: God in wonderfull wisedome ordering and disposing the execution of this decree, so as the whole blame and fault of mans destruction should be in him selfe. And therefore the Lorde in the Prophet Ose saith, *One hath destroyed thee, but I will helpe thee*: that is, saluation is of God,[^61] & the condemnation of men is frō them selues. Now whereas many deprauing our doctrine say, that we ascribe unto God an absolute decree in which hee doth absolutely ordaine men to damnation, they may here be answered. If by absolute, they understand that, which is opposed to conditionall, then we hold and auouch, that all the eternall decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they understand a bare and naked decre without reason or cause, then wee denie Gods decrees to be absolute. For though the causes thereof be not knowen to us, yet causes there be, knowen to him, and iust they are: yea the verie will of God it selfe is cause sufficient, it being the absolute rule of iustice. And though men in reason can not discerne the equitie and iustice of Gods will in this point, yet may we not thereupon conclude that therefore it is uniust. The Sunne may shine clearely though the blind man see it not. And it is a flat mistaking to imagine that a thing must first of all be iust in it selfe, and then afterward be willed of God. Whereas contrariwise, God must first will a thing before it can be iust. The will of God doeth not depend upon the qualitie and nature of the thing, but the qualities of things in order of causes follow the will of God. For euerie thing is as God willes it. Lastly if it be called an absolute decree, because it is done without all respect to mans sinne: then we still denie it to be absolute. For as God condemnes man for sinne: so hee decreed to condemne him for and by his sinne: yet so, as if the question be made, what is the cause why hee decrees rather in his iustice to condemne this man then that man, no other reason can be rendred, but his will.\n\nThe last point is the ende of Gods decree, namely the manifestation of his iustice, as Salomon saieth,[^62] *The Lord hath made all thinges for his owne sake, and the wicked for the day of evill.*[^63] And Paul saieth that God made vessels of wrath, *to shewe his wrath and to make his power knowen.*\n\nThus we haue seene what Reprobation is: Nowe followes the execution thereof, for that which God decrees before time, in time he executes. And here a speciall rule to be remēbred is this▪ *Those which are ordained to iust dānation, are likewise ordained to be left to them selues in this worlde in blindnesse of minde and hardnesse of heart, so as they neither shall nor will repent of their sinnes.* The truth of this wee may see in Gods worde. For S. Peter speaking of the Priests and doctours, and chiefe of the people among the Iewes, saieth plainely, *They stumbled at the word, and are disobedient.* Why so?[^64] The reason is there set downe: *because they were ordained unto it of olde.* And so Paul saith to the Corinthians, that hee handled not the worde of God deceitfully, but in the declaration of the trueth hee approoved himselfe to euerie mans conscience in the sight of God. Now hereupon it might be saide, how then comes it to passe that all receiue not the gospell in Corinth, and to this hee answeres with a terrible sentence,[^65] *If* (saieth hee) *our gospell be hid, it is hid to them that perish:* giuing us to understand, that god leaues them to themselues in this worlde, whome hee purposeth to refuse. And the Lord by the prophet Esai saieth of the Iewes. *By hearing they shall heare and not understand, and by seeing they shall see and not perceive,*[^66] *least they should heare with their eares, and see with their eyes, and vnderstande with their hearts, and so turne and be saved.*\n\nThe use of this rule is manifolde: first it serueth to ouerthrow the opinion of carnall men which reason thus: If I be ordained to damnation, let me liue neuer so godly and well, I am sure to be damned, therefore I will liue as I list: for it is not possible for me to alter Gods decree. Blasphemous mouthes of men make nothing of this and like speeches, and yet they speake flatt contraries. For whom God hath purposed in his eternall counsell to refuse, them also he hath purposed for their sinnes to leaue to the blindnesse of their mindes and hardnesse of their heartes, so as they neither will nor can liue a godly life.\n\nSecondly, this rule doeth as it were, leade us by the hande, to the consideration of the fearefull estate of many people among us. Wee haue had for the space of thirtie yeeres and more the preaching of the Gospell of Christ, and the more plentifully by reason of the schooles of learning. But what hath beene the issue of it, I doubt not but in many it hath beene the meanes of their conversion and saluation: but to speake generally of the greater parte there is little or no fruite to be seene. The most after this long preaching remaine as blinde, as impenitent, as harde hearted, and as unreformed in their liues as euer they were, though they haue hearde the Lorde calling them to repentance from day to day, and from yeere to yeere. Well, if this rule be the trueth of God, as no doubt it is, then I say plainely that there is a most fearefull iudgement of God amongst vs. My meaning is not to determine or giue sentence of any mans person, of any towne or people, neuerthelesse this may be auouched, that it is a terrible and daungerous signe of the wrath of God, that after this long and daily preaching, there is still remaining a generall hardenesse of heart, impenitencie, and want of reformation in the liues of men. The smithes stithie, the more it is beaten the harder it is made: and commonly the heartes of men, the more they are beaten with the hammer of Gods worde, the more dull, secure, and senslesse they are. This beeing so, it standes euery man in hande to looke to his owne estate. Wee are carefull to flie the infection of the bodily plague: oh then how carefull shoulde wee bee to flie the common blindenesse of minde and hardnesse of heart, which is the verie plague of all plauges a thousande folde worse then all the plagues of Egypt. And it is so much the more fearefull, because the more it takes place, the lesse it is perceiued. When a malefactour on the day of assise is brought foorth of the iayle, with great boltes and fetters to come before the iudge, as hee is going all men pitie him and speake comfortably unto him: But why so? because hee is now to be arraigned at the barre of an earthly Iudge. Nowe the case of all impenitent sinners is farre more miserable then the case of this man: for they lie fettred in bondage vnder sin & satan, and this short life is the way in which they are going euerie houre to the barre of Gods iustice, who is the King of kings and Lord of lords, there to be arraigned & to haue sentence of condemnation giuen against them. Now canst thou pitie a man that is before an earthly iudge, and wilt thou not be touched with the miserie of thine owne estate who goest euery day forward to the barre of Gods iustice; whether thou be sleeping or waking, sitting or standing, as a man on the sea in a ship goes continually toward the hauen, though he himselfe stirre not his foote. Begin now at length to lay this point to your hearts, that, so long as ye run on in your blind wayes without repentance, as much as yee can, yee make poste hast to hell-warde: and so long as you continue in this miserable condition, as Peter saieth, *Your iudgement is not farre off, and your damnation sleepeth not.* Thirdly seeing those whome God hath purposed to refuse shall be left unto themselues, and neuer come to repentance, we are to loue and embrace the word of God preached & taught unto us by the ministers of the gospell: withall submitting our selues unto it, and suffering the Lord to humble us thereby, that we may come at length out of the broad way of blindnesse of minde and hardnesse of heart leading to destruction, into the straight way of true repentance and reformation of life, which leadeth to saluation. For so long as a man lives in this world after the lusts of his own heart, he goes on walking in the very same broad way to hell, in which all that are ordained to condemnation walke: and what a fearefull thing is it but for a litle while to be a companion in the way of destruction with them that perish: and therefore I say once againe, let us all in the feare of God lay his word unto our heartes, and heare it with such reuerence, as that it may be in us the sworde of the spirite to cut downe the sinnes and corruptions of our natures and worke in us a reformation of life and true repentance.\n\nThe third point concerning the decree of Reprobation, is the Iudgement to be giuen of it. This iudgement belongeth to God principally and properly, because hee knoweth best what he hath determined cōcerning the estate of euery man, & none but he knowes who they be which are ordained to due & deserued dānation. And againe, he only knoweth the hearts and willes of men, and what grace he hath giuen them, what they are, and what all their sinnes be, and so doth no angell nor creature in the world beside. As for men, it belongs not to them to giue iudgement of reprobation in themselues or in others, unlesse God reveale his will unto them and giue them a gift of discerning. This gift was bestowed on sundry of the Prophets in the old Testament, and in the new Testament on the Apostles.[^67] Dauid in many Psalmes makes request for the confusion of his enemies, not praying only against their sinnes which we may do, but euen against their persons, which we may not do. No doubt he was guided by gods spirit, & receiued thence an extraordinarie gift to iudge of the obstinate malice of his aduersaries. And Paul praies against the persō of Demetrius, saying,[^68] *The Lord reward him according to his doings.* And such kinde of praiers were lawfull in them, because they were caried with pure & upright zeale, & had no doubt a speciall gift whereby they were able to discerne of the finall estate of their enemies. Againe, God sometimes giues this gift of discerning of some mens finall impenitencie to the Church upon earth, I say not, to this or that priuate person, but to the bodie of the Church or greater part thereof. S. Iohn writing unto the Churches saith, *There is a sinne unto death* (that is,[^69] against the H. ghost) *I say not that thou shouldest pray for it*: in which words he takes it for granted, that the sinne might be discerned by the Church in those daies. And Paul saieth, If any man beleeue not the Lord Iesus, *let him be had in execration,* Mara-natha, that is, pronounced accursed to euerlasting destruction.[^70] Whence it appeares that the Church hath power to pronounce men reiected to euerlasting damnation, upon some special occasions, though I dare not say ordinarily and usually. The primitiue Church with one consent praied against Iulian the Apostata, & the praiers made were not in vaine as appeared by his fearefull end. As for priuate and ordinary men for the tempering and rectifying of their iudgements, in this case they must follow two rules. The one is, that euerie member of the Church is bound to beleeue his owne election. It is the commandement of God binding the very conscience,[^71] that we should beleeue in Christ: Now to beleeue in Christ is not onely to put our affiance in him, and to be resolued that we are iustified and sanctified and shalbe glorified by him, but also that we were elect to saluatioa in him before the beginning of the world, which is the foundation of the rest. Againe, if of things that haue necessarie dependance one upon another, we are to beleeue the one, then we are to beleeue the other. Now electiō & adoptiō are things conioyned; & the one necessarily dependes upon the other. For all the elect (as Paul saith) are predestinate to adoption: & wee are to beleeue our owne adoption: & therefore also our election. The second rule is, that concerning the persons of those that be of the Church, wee must put in practise the iudgement of charitie, & that is to esteeme of them as of the elect of God till God make manifest otherwise. By vertue of this rule the ministers of Gods word are to publish and preach the Gospell to all without exceptiō. It is true indeed there is both wheat & darnell in Gods field, chaffe & corne in Gods barne, fish & drosse in Gods net, sheep & goates in Christs fold: but secret iudgements belong unto God, and the rule of loue which is to thinke and wish the best of others is to be followed of us that professe faith working by loue.\n\nIt may be demanded what we are to iudge of them that as yet are enemies of Christ. *Ans.* Our duty is to suspēd our iudgements concerning their finall estate: for we know not whether God will call them or no: and therefore we must rather pray for their conversion then for their confusion.\n\nAgaine it may be demanded what is to be thought of all our ancetours & forefathers that liued & died in the times whē Popery took place. *Ans.* We may well hope the best & thinke that they were saued: for though the Papacie be not the Church of God, and though the doctrine of popery race the foundation, yet neuerthelesse in the very midst of the Romane papacie God hath alwaies had a remnant which haue in some measure truly serued him. In the olde Testament when open idolatrie took place in all Israel, God saith to Eliah, *I have reserved* 7. *thousand to my self that never bowed knee to Baal:* & the like is & hath bin in the generall apostasie under Antichrist. S. Iohn saith,[^72] that when the woman fled into the wildernes for a time, euen then *there was a remnant of her seed which kept the cōmandements of God, & have testimony of Iesus Christ.* And againe when ordinary meanes of saluation faile, then God can & doth make a supply by means extraordinary, & therfore there is no cause why we should say that they were condemned.\n\nThirdly it may be demāded whether the cōmō iudgemēt giuen of *F. Spira* that hee is a reprobate be good or no? *Ans.* we may with better warrāt say no; then any mā say, yea. For what gifts of discerning had they which came to visit him in his extremitie? & what reasons induced them to giue this peremptorie iudgement. He said himselfe that he was a reprobate: that is nothing; a sick mans iudgement of himselfe is not to be regarded. Yea but he despaired; a senslesse reasō: for so doth many a man yeere by yeere, & that very often as deeply as euer Spira did, & yet by the good help of the ministery of the worde both are & may be recouered. And they which wil auouch Spira to be a reprobate, must go further & prooue 2. things, that he despaired both *wholly* and *finally*: which if they can not proue, we for our parts must suspende our iudgementes, and they were much to blame that first published the booke.\n\nLastly it may be demādend what is to be thought of thē that make very fearful ends in rauing & blaspheming. *Ans.* Such strāge behauiours are oftētimes the fruites of violent diseases which torment the body & bereaue the minde of sense & reason: & therfore if the persons liued wel, we must thinke the best: for we are not by outward things to iudge of the estate of any man. Salomon saith, that all things come alike to all & the same condition to the iust & to the wicked.\n\nThus much of the parts of predestination. Now followes the use thereof: & it concernes partly our iudgemēts, partly our affectiōs, & partly our liues. The uses which concerne iudgement are 3. And first by the doctrine of predestinatiō we learne, that there cā not be any iustification of a sinner before God by his workes. For Gods election is the cause of iustification, because whome God electeth to saluation after this life, them he electeth to be iustified in this life. Now election it selfe is of grace and of grace alone, as Paul saieth, *Election is by grace, and if it be of grace, it is no more of workes:*[^73] *or else were grace no grace:* therefore iustification is of grace and of grace alone. And I reason thus. The cause of a cause is the cause of all things caused: but grace alone is the cause of predestination, which is the cause of our vocation, iustification, sanctification, &c. Grace therefore is also the alone cause of all these. Therefore the scriptures ascribe not onely the beginning, but also the continuāce & accomplishment of all our happinesse to grace. For first as election, so vocation is of grace. Paul saieth, *God hath called vs not according to our workes,*[^74] but *according to his purpose and grace.* Againe, faith in Christ is of grace. So it is saide,[^75] *To you it is given to beleeve in Christ.* Also the iustification of a sinner is of grace. So Paul saieth plainely to the Romanes:[^76] *you are iustified freely by his grace.* Againe, sanctification and the doing of good workes is of grace: So it is saide, *Wee are his workemanshippe created in Christ Iesus vnto good workes,*[^77] *which God hath ordained that wee shoulde walke in them.* Also perseverance in good workes and godlinesse is of grace: So the Lorde saieth, *I will make an everlasting covenant with them, that I will neuer turne away from them to doe them good,*[^78] *but I will put my feare in their heartes, that they shall not depart from mee.* Lastly, life euerlasting is of grace: So Paul saieth, *Life everlasting is the gift of God through Iesus Christ*: Now they of the Church of Rome teach the flatte contrarie:[^79] they make two iustifications; the first whereby a man of an euill man is made a good man: the second, whereby of a good man hee is made better. The first they ascribe to grace, but so, as the seconde is by workes. Secondly, hence wee learne, that the arte of Iudiciall astrologie is vaine and frivolous. They that practise it, doe professe themselues to tell of thinges to come almost whatsoeuer, and this they doe by casting of figures: and the speciall point of their art is to iudge of mens nativities. For if they may know but the time of a mans byrth, they take vpon them to tell the whole course of his life from yeare to yeare, from weeke to weeke, and from day to day, from the day of his birth to the houre of his death: yea that which is more, they professe themselues to tell all things that shall befall men either in bodie, goods, or good name, and what kinde of death they shall die. But that this their practise is not of God, but indeede vnlawfull, it may appeare by this, because it stands not with the doctrine of Gods predestination. Two twinnes begotten of the same parents, and borne both at one and the same time, by the iudgement of Astrologians must haue both the same life, and the same death, and be euery way alike both in goods and in good name, yet we see the contrarie to be true in Iacob and Esau, who were borne both at one time of the same parents. For Iacob tooke Esau by the heele, so as there could not be much difference betweene them in time, yet for all this Esau was a fierce man and wilde giuen to hunting, but Iaacob was milde of nature, and liued at home: the one had fauour at Gods hand and was in the couenant, but God kept backe that mercie frō the other. Againe, in a pitcht field are slaine a thousand men at one and the same time: now if we consider the time of their births, it may be, they were borne at a thousand sundrie times, and therefore vnder so many diuerse positions of the heauens, and so by the iudgement of all Astrologers should haue all diuers and sundrie liues and ends: but we see according to the determination of the counsell of God, they haue all one and the same ende: and therefore this must admonish all those that are brought vp in schooles of learning, to haue care to spend there times in better studies: and it teacheth those that are fallen into any manner of distresse, not to haue recourse to these fond figure-casters. For their astrologicall iudgements are false and foolish, as we may see by the two former examples. Thirdly, the knowledge of God is one of the most speciall points in Christian religion, and therefore the Lord saith, *Let him that reioyce, reioyce in this,*[^80] *that he vnderstandeth and knoweth me. For I am the Lord which shew mercie and iudgement in the earth.* And our Sauiour Christ saith, *This is life eternall to know thee, the onely very God, and whome thou hast sent Jesus Christ.*[^81] Nowe Gods predestination is a glasse wherein we may behold his maiestie. For first by it we see the wonderfull wisdome of God, who in his eternall counsell did foresee and most wisely set downe the state of euery man: secondly his omnipotencie, in that he hath power to saue and power to refuse whome he will: thirdly his iustice and mercie hoth ioyned together in the exequution of election; his mercie in that he saueth those which were vtterly lost; his iustice in that he ordained Christ to be a mediatour to suffer the curse of the law, and to satisfie his iustice for the Elect. Fourthly his iustice in the exequution of the decree of Reprobation: for though he decreed to hold back his mercie from some men, because it so pleased him, yet he condemneth no man but for his sinnes. Now the cōsideration of these & the like points, bring vs to the knowledge of the true God.\n\nThe vses which concerne our affections are these. First the doctrine of predestination ministers to all the people of God matter of endlesse consolation. For because Gods election in vnchangeable, therefore they which are predestinate to saluation can not perish, though the gates of hell preuaile against them so as they be hardly saued, yet shall they certenly be saued: therefore our Sauiour Christ saith, that in the latter daies shall arise false Christs and false prophets, which shall shew great signes and wonders, *so that if it were possible they should deceiue the very elect.*[^82] In which words he takes it for graunted, that the elect of God can neuer finally fall away. And hereupon he saith to his disciples when they reioyced that the deuils were subiect to them, *rather reioyce that your names are written in heauen.* And S. Paul speaking of Hymeneus & Alexander,[^83] which had falne away from the faith, least the Church would be discouraged by their fall, because they were thought to be worthie men & pillars of the Church; he doth comfort thē from the very ground of election, saying, *The foundation of God remaineth sure and hath this seale: The Lord knoweth who are his.*[^84] Where Gods election is compared to the foundatiō of an house, the building whereof may be shaken, but the ground-work standeth fast: & therefore Paul saith further, *Who shall lay any thing to the charge of Gods elect.*[^85] Nowe then that we may haue comfort in distresse, & some thing to stay vpon in al our troubles: we in this world are as strangers in a farre countrie: our passage homeward is ouer the sea of this world: the ship wherin we saile is the Church: & satan stirres vp many blasts of troubles & tēptations, & his purpose is to sink the ship, or to driue it on the rock; but we must take the anchor of hope & fasten it in heauen vpon the foundation of Gods Election, which being done we shal passe in safetie & reioyce in the midst of all stormes & tempests. Secondly whereas God refuseth some men and leaues them to themselues, it serues to strike a feare into euery one of vs whatsoeuer, as Saint Paul in the like case saith, the Iewes being the naturall braunches *are broken off through vnbeliefe,*[^86] *and thou standest by faith: be not high minded but feare.* This indeed was spoken to the Romanes, but we must also lay it vnto our hearts. For what is the best of vs but a lump of clay? & how soeuer in Gods counsell we are chosen to saluation, yet in our selues we are all shut vp vnder vnbeliefe, and are fit to make vessels of wrath. Our Sauiour Christ calleth Iudas a deuil, & we know his leud life & fearful end: now what are we better then Iudas by nature? If we had bin in his steade, without the special blessing of God, we should haue don as he did: he betraied Christ, but if God leaue vs to our selues, we shal not onely betray him, but by our sinnes euen crucifie him a thousand waies. Furthermore let vs bethinke our selues of this, whether there be not alreadie condemned in hel, who in their liues were not more grieuous offendours then we. Esay calleth the people of his time a people of Sodom & Gomorrha,[^87] giuing the Iewes then liuing to vnderstād, that they were as bad as the Sodomites, & as the people of Gomorrha, on whome the Lord had shewed his iudgements long before. If this be true, then let vs with feare and trembling be thākful to his maiestie that he hath preserued vs hitherto frō deserued dānation.\n\nThe vses which respects our liues and conuersations are manifold. First, seeing God hath elected some to saluation, and hath also laid downe the meanes in his holy worde whereby we may come to the knowledge of our particular election, we must therefore as Saint Paul counselleth vs, *giue all diligence to make our election sure.*[^88] In the world men are carefull and painefull ynough to make assurance of lands and goods to themselues and their posteritie: what a shame is it then for vs, that we should be slacke in making sure to our selues the election of God, which is more worth then all the world beside? and if we shall continue to be slacke herein, the leases of our lands and houses and all other temporall assurances shall be billes of accusation against vs at the day of iudgement to condemne vs. Secondly, by this doctrine we are taught to liue godly and righteously in this present world, because all those whome God hath chosen to saluation, he hath also appointed to liue in newnes of life, as Saint Paul saith, *God hath chosen vs in Christ before the foundation of the world,*[^89] *that we should be holy and without blame before him.* And againe, *We are created in Christ Iesus vnto good workes,*[^90] *which God hath ordained that we should walke in them.* And, *God hath chosen you to saluation through sanctification of the spirite and faith of the truth.*[^91] The Elect are *vessells of honour*:[^92] and therefore all those that will be of the number of the Elect, must carrie themselues as vessells of honour. For so long as they lie in their sinnes they be like vessells of dishonour, imploying themselues to the most base seruice that can be, euen to the seruice of the deuill. The sunne was ordained to shine in the day, and the moone in the night, and that order they keepe, yea euery creature in his kind obserueth the course appointed vnto it by creation, as the grasse to grow, and trees to bring forth fruit: now the elect were ordained to this ende to lead a godly life; and therefore if we would either perswade our selues or the world, that we are indeede chosen to saluation, we must be plentifull in all good works, & make conscience of euery euill way: and to doe otherwise is as much as to chaunge the order of nature, and as if the sunne should cease to shine by day and the moone by night. Thirdly, when God shall send vpon any of vs in this world crosses and afflictions, either in bodie or in minde, or any way else (as this life is the vaile of miserie and teares, and iudgement must begin at Gods house) we must learne to beare them with all submission and contentation of mind. For whome God knew before,[^93] them he hath *predestinate to be made like vnto his sonne.* But wherein is this likenes? Paul saith, *in the fellowship of his afflictions,*[^94] and in a conformitie to his death. And the consideration of this, that afflictions were ordained for vs in the eternal predestination of God, must comfort our hearts, and restraine our impatience so oft as we shall goe vnder the burden of them. Hence againe we learne that they which perswade themselues that they are in the fauour of God, because they liue at ease in wealth and prosperitie, are farre deceiued. For Saint Paul saith, *God suffereth with long patience the vessells of wrath prepared to destruction,*[^95] *to make knowne his power and to shew forth his wrath on them.* Which beeing so, then no man by outward blessings ought to plead that he hath the loue of God. Sheepe that goe in fat pastures come sooner to the slaughterhouse then those which are kept vpon the bare 〈◊〉 and they which are pampered with the wealth of this worlde, sooner forsake God, and therefore are sooner forsaken of God then others. Salomon saith,[^96] *No man knoweth loue or hatred,* that is, by outward things: for all things come alike to all: the same condition is to the iust and to the vniust, to the wicked and good, to the pure and polluted. Lastly, it may be an offence vnto vs, when we consider that the doctrine of the Gospel is either not knowne, or else despised and persecuted of the whole world; but we must stay our selues with this consideration, that nothing comes to passe by chance, that God knowes who are his; and that there must be some in the world, on whome God hath in his eternall counsell purposed to manifest his power and iustice. Againe Ministers of the Gospell may be discouraged, when after long preaching they see little or no fruit of their labours: the people whome they teach remaining as blinde, impenitent, and vnreformed as euer they were. But they must also consider, that it is the purpose of God to chose some to saluation and to refuse others: and that of the first some are called sooner some later, and that the second being left to themselues neuer come to repentance. To this Paul had regard when he saide, *If our Gospell be hid it is hid to them that perish.* And againe, *We are vnto God the sweete sauour of Christ in them that are saued and in them that perish.*\n\nHitherto I haue deliuered the truth of this weightie point of religion, which also is the doctrine of the Church of England: now it followeth that wee should consider the falshoode. Sundrie Divines haue deuised, and in their writings published a new frame or platforme of the doctrine of Predestination: the effect and substance whereof is this. The nature of God (say they) is infinite loue, goodnes, and mercie it selfe: and therefore he propoundes vnto himselfe an ende answearable thereunto, and that is the communication of his loue and goodnes vnto all his creatures. Now for the accomplishing of this supreame & absolute ende, he did foure things. First he decreed to create man righteous in his own image: secondly, he foresaw the fall of man after his creatiō, yet so, as he neither willed nor decreed it: thirdly, he decreed the vniuersall Redemption of all & euery man effectually by Christ, so be it they wil beleeue in him: fourthly, he decreed to call all & euery man effectually, so as if they will they may be saued. This being done, he in his eternall counsell foreseeing who would beleeue in Christ, did thereupon Elect them to eternall saluation: and againe foreseeing who would not beleeue but contemne grace offered, did thereupon also decree to reiect them to eternall damnation.\n\nThis platforme howsoeuer it may seeme plausible to reason, yet indeed it is nothing els but a Deuise of mans braine: as will appeare by sundrie defects and errours that be in it. For first whereas it is auouched that Adams fall came by the bare presciēce of God, without any decree or will of his, it is a flat vntruth. The putting of Christ to death was as great a sinne as the fall of Adam, nay in some respects greater.[^97] Now that came to passe not onely by the foreknowledge of God, but also by *his determinate counsell.* And therefore as the Church of Ierusalem saith, *Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues togither to doe whatsoeuer thine hand and thy counsell had determined before to be done*: so may we say,[^98] that *Adam in his fall did nothing but that which the hand of God and his counsell had determined before to be done.* And considering the will of God extends it selfe to the least things that are euen to sparrows, whereof none doe light vpon the ground without our heauenly father, how can a man in reason imagine that the fall of one of the most principall creatures that are, shall fall out altogether without the will and decree of God. And there can be nothing more absurd then to seuer the foreknowledge of God from his counsell or decree. For by this meanes, things shall come to passe God nilling, or not knowing, or not regarding them.[^99] Now if any thing come to passe God nilling it, then that is done which God would not haue done; and to say so is to bereaue him of his omnipotencie. And if we shall say that things fall out God not knowing of them, we make him to be imprudent, and denie his omniscience: lastly, if we shall say that a thing is done God not regarding it, we bring in an idole of our owne braines, and stablish the idle-god of the Epicures. But it is obiected to the contrarie, that if God any way decreed and willed the fall of Adam, then he was the author of sinne: which once to say is blasphemie. *Answear.* The argument followes not. There be three actions in the will of God; one whereby he doth absolutely will any thing and delight in it:[^100] and of all such things God himselfe is the author. The second is, wholly or absolutely to Nill a thing:[^101] and all thinges thus nilled can not possibly come to passe or haue the least beeing in nature.[^102] There is also a third action which comes as a meane betweene the two former, which is remissely or in part both to nill and will a thing; whereby though God approoue not euill as it is euill, and therfore doth it not: yet he willeth the permitting of it to be done by others, or the beeing of it; because in respect of God that decreeth the permitting of euill, it is good that there should be euill. And on this maner and no otherwise God willed the fall of Adam: and therefore in the reason of any indifferent man, though he decreed the fall, yet shall he be free from the blame thereof, which lies wholly vpon the doer; these two caueats alwaies remembred: first that God by his will did not constraine or force the will of Adam to sinne, or infuse into it any corruption; and that therefore he sinned willingly and freely, only by the[^103] necessitie of immutabilitie, & not by the necessitie of coaction: secondly that God willed the fall for a most worthie end, which was to lay downe a way tending to the manifestation both of his iustice and mercie. Againe it is alleadged that if God willed Adams fall, then his will is flat contrarie to it selfe, because he wills that which he had by expresse commaundement forbidden. *Answer.* In deede if God should both wil and forbid one and the same thing, in one and the same respect, there should be a contradiction in Gods will: but that God doth not. He forbad Adams fall as it was a sinne: for so in euery commaundement sinne as it is sinne is condemned and punished: and yet because it was in a new respect, a meanes of manifesting his glorie, who is able to bring light out of darknes, therefore he willingly decreed the permission of it. Incest as it is a sinne, it is condemned in the seuenth commandement, and punished with death: yet as incest was a punishment of Dauids adulterie, God is said to take his wiues and *to giue them* to his sonne Absolom.[^104]\n\nSome againe, as it appeares by their writings, feare to ascribe vnto God so much as a permission of Adams fall: but no doubt they are deceiued. For if these rules be true; that God is omnipotent: that he works all things that are by the counsell of his will, and gouernes them: that he hath care and regard ouer man: that nothing is hid from him: that he is vnchangeable, there must needs be permission of will. If the deuill could not enter so much as into an heard of swine without Christs permission,[^105] shall we thinke that he could compasse the fall and ouerthrow of man, without a permission? Indeed to permit, is not to hinder euill when one may; and with men this is a fault, but not with God, because he is not bound to hinder the euill which he permits.\n\nThe second fault is, that they make the Prescience of mans faith & vnbeliefe, to be the impulsiue causes of Gods decree. For they say that God eternally decrees to saue or refuse men, because he did foresee that they would beleeue or not beleeue. But indeed it is a manifest vntruth. Among the causes of al things that are, there is an order set down by God himselfe, in which order some causes are highest some lowest, some in the middest. Now the highest cause of all is that, which ouerrules all and is ouerruled of none: and that is Gods will, beyond which there can be no higher cause: for God is placed aboue all, and subiect to none. And this very will of his is the cause of all things that haue beeing: for we must not imagine that a thing first of all existeth, and then afterward is willed of God; but first of all God wills a thing, and then afterward it comes to haue beeing. Nowe to say that foreseene faith or vnbeliefe are the moouing causes whereby God was induced to ordaine men either to saluation or to iust damnation, is to vndoe this diuine order of causes, and to displace the linkes; in that Gods will is made a secondarie or middle cause subordinate to others causes placed aboue it: and this is to make the will of God to depend vpon the qualitie and condition of the creature, whereas all things depend vpon it. Againe, Paul saith that God hath opened the mysterie of his will, according to his good pleasure, *which he had purposed in himselfe*: whereby he makes a distinction betweene the creature and the Creatour. Men,[^106] when they purpose the doing of any thing, borrowe reasons of their purposes and wills out of themselues from the thinges to be done; because mans bare will is no sufficient cause to warrant the doing of this or that, in this or that manner, vnlesse there be iust reason. But Gods will is a simple and absolute rule of righteousnesse, and a thing is good so farre forth as Gods wills it. Therefore there is no cause, why he should goe forth of himselfe for externall inducements and reasons of his eternall counsell: his very will in himselfe is a sufficient reason of all his purposes and decrees. And hereupon Paul saith, that Gods purpose was in himselfe, to shew that there is no dependance of his will vpon the creature, and that in ordering and disposing of his decrees hee had no reference or respectiue consideration of the qualities and workes of men. Thirdly by this doctrine, there is fastned vpon God want of wisedome, who is wisedome it selfe: and that is very absurd. A simple man that hath in him but a sparke of the wisedome of God, first of all intendes with himselfe the ende and euent of the busines to be done, and then afterward the meanes whereby the ende is accomplished: but in this platforme God is brought in, in the first place to foresee and consider with himselfe the meanes which tende to the ende, namely the faith and vnbeliefe of men, and then afterwarde to determine with himselfe what shall be the ende and finall condition of euery man either in life or death: as if a man should purpose with himselfe to builde an house without any consideration of the ende why; and afterwarde conceiue with himselfe the particular vses to which hee will applie it. Fourthly, hence it followeth that faith shall not onely be an instrument, but also an efficient cause in the acte of iustification of a sinner before God. For the cause of a cause is also the cause of the thing caused; but foreseene faith is an impulsiue cause whereby God was mooued to choose some men to saluation (as it is said:) and therefore it is not onely an instrument to apprehende Christs righteousnes, but also a cause or meanes to mooue God to iustifie a sinner; because iustification proceedes of Election which comes of foreseene faith: which is erronious by the doctrine of all Churches, vnlesse they be Popish. Fifthly, this doctrine takes it for graunted, that all both young and old, euen infants that die in there infancie haue knowledge of the Gospell, because both faith and vnbeliefe in Christ presuppose knowledge of our saluation by him: considering that neither ordinarily, nor extraordinarily men beleeue or contemne the thing vnknowne. But howe false this is, euen common experience doth shewe. Lastly, this platforme quite ouerthrowes it selfe. For whereas all men equally corrupt in Adam are effectually both redeemed and called, the difference betweene man and man, stands not in beleeuing or not beleeuing, for all beleeue: but in this properly that some are confirmed in faith, some are not. Now when all without exception are indewed with grace sufficient saluation, I demaund why some men are confirmed in grace, and others not confirmed, as also of Angels some were confirmed and stande, and some not confirmed, fell? No other reason can be rendered but the will of God. And to this must all come, striue as long as they will, that of men beeing in one and the same estate some are saued, some iustly forsaken, because God would. Againe, as the foreseeing of faith doth presuppose Gods giuing of faith, vnlesse men will say it is naturall: so the foreseeing of faith in some men alone, doth presuppose the giuing of faith to some men alone. But why doth not God conferre the grace of constant faith to all? because he will not: so then those men whose faith was foreseene, are saued, not because their faith was foreseene, but because God would.\n\nThe third faulte is, that they ascribe vnto God a conditionall Purpose or counsell, whereby hee decrees that all men shall be saued, so be it they will beleeue. For it is euery way as much against common sense, as if it had beene said, that God decreed nothing at all concerning man. A conditionall sentence determines nothing simply but conditionally, and therefore vncertenly: and when we speake of God, to determine vncertenly, is as much as if he had determined nothing at all, specially when the thing determined is in the power of mans will, and in respect of God, the decree may come to passe or not come to passe. Men, if they might alwaies haue their choise, desire to determine of all their affaires simplie without cōdition: and when they doe otherwise it is either because they knowe not the euent of things, or because things to be done are not in their power. No reason therefore that we should burden God with that, whereof we would disburden our selues. Againe the Maiestie of God is disgraced in this kind of decree. God for his part would haue all men to be saued: why then are they not? men will not keepe the condition and beleeue. This is flat to hang Gods will vpon mans will, to make euery man an Emperour, and God his vnderling, and to chaunge the order of nature by subordinating Gods will which is the first cause to the will of man which is the second cause: whereas by the very lawe of nature the first cause should order and dispose the second cause. But for the iustifying of a conditionall decree it is alleadged, that there is no eternall and hidden decree of God beside the Gospell, which is Gods predestination reuealed. *Answ.* It is an vntruth. There be two wills in God,[^107] one whereby hee determineth what he will doe vnto vs or in vs: the other,[^108] whereby he determineth what we shall doe to him. Now Predestination is the first: wherupon it is commonly defined to be the preparation of the blessings of God, whereby they are deliuered which are deliuered, and the Gospell is the second. Againe, Predestination determines who they are, and how many which are to be saued, and hereupon Christ saith, *I know whome J haue chosen*:[^109] but the Gospell rather determines what kinde of ones and how they must be qualified which are to be saued. Lastly Predestination in Gods decree it selfe: and the Gospell is an outward meanes of the exequution of it: and therefore though the Gospell be propounded with a condition, yet the decree of God it selfe may be simple and absolute.\n\nThe fourth defect, is the opinion of Vniuersall sauing grace appertaining to all and euery man: which may be fitly tearmed the Schole of vniuersal Atheisme. For it pulls downe the pale of the Church, and laies it wast as euery common fielde: it breedes a carelessenes in the vse of the meanes of grace, the word & sacraments; when as men shall be perswaded that grace shall be offered to euery one effectually, whether he be of the Church or not at one time or other, wheresoeuer or howsoeuer he liue: as in the like case; if men should be told that whether they liue in the market towne or no, there shall be sufficient prouision brought them, if they will but receiue it and accept of it, who would then come to the market?\n\nVniuersall grace hath three parts. Vniuersall Election: vniuersall Redemption: vniuersall Vocation. Vniuersall Election of all and euery man, is a witlesse conceit: for if men vniuersally be appointed to grace without exception, then there is no Electing or choosing of some out of mankinde to grace: and if some alone be appointed to grace, as it must needes be in Election, then is not grace vniuersall. And it is flat against the word of God. For Christ auoucheth plainly that fewer be chosen then called,[^110] and (as afterward we shall see) all are not called. And he further saith, that all which are *giuen vnto him* shall be one with him and haue life euerlasting:[^111] but all men shall not be one with him and haue life euerlasting: and therefore all men are not giuen to Christ of the father, that is, ordained to saluation. And the Scripture saith, that all mens names are not written in the booke of life:[^112] and that the kingdome of heauen was not prepared for all. And whereas men build this their vniuersall Election vpon the largenes of the promise of the Gospel▪ vpon the like ground they might as wel make an vniuersall decree of Reprobation, whereby God decrees all men to be damned indefinitely vpon this condition, if they doe not beleeue. Now if vniuersall Reprobation be absurd, as it is indeede, then vniuersall Election must take part therewith.\n\nAs for the Vniuersal redemption of all & euery man, it is no better then a forgerie of mans braine. There shall be many in the day of iudgement of whome Christ shall say, *that he neuer knew them.* Againe he saith,[^113] *He which beleeveth not is alreadie iudged, and the wrath of God abides vpon him.* But if all were effectually redeemed, and onely condemned for not beleeuing in Christ, it should haue beene said that they are alreadie iudged, and that the wrath of God not abides but *returnes vpon them.* Christ makes no intercession for the worlde:[^114] and therefore his redemption is not effectuall to all men▪ For the intercession is the meanes of applying the satisfaction. If it be said that by the world is meant onely contemners of grace, it appeares to be otherwise in that Christ opposeth the world to them which *are the fathers,* and are *giuen to Christ* by him: thereby signifying that by the world he meanes all such as are not the fathers, and were *neuer giuen* to Christ. And *he laies downe his life for his sheepe*:[^115] nowe the sheepe haue all these brands or markes; they *heare his voice,* they *know him,* they *follow him,* they *shall not perish,* none shall *plucke them out of Christs hands:* and these are onely such of whome Paul saith;[^116] *Who shall lay any thing to the charge of Gods elect: it is God that iustifieth, who shall condemne?* And if this should be true that Christ was crucified and died no lesse to make satisfaction for the sinnes of the damned, then for the sinnes of Peter and Paul and the rest of the Saints, it followes necessarily that all their sinnes are forgiuen: considering that remission of sinne depends inseparably vpon satisfaction made to Gods iustice for sinne: and satisfaction doth necessarily abolish all fault. Wee graunt that Christs death is *sufficient* to saue many thousand worlds: we graunt againe it is euery way most *effectuall* in it selfe: but that it is effectuall *in,* or *vnto* the person of euery man, that we denie. For if it were thus effectuall, then it should be applied to the person of euery man, as to Caine, Iudas, Nero, Heliogabalus, &c. euen as the plaister is laide to the sore: beeing applied, Christs righteousnes should be imputed for the iustification and sanctification of all and euery man: and thus some iustified before God and sanctified should after goe to hell and be damned, whereas Dauid neuer so much as dreaming of this diuinitie saith, that they are blessed which haue the pardon of their sinnes;[^117] and Paul, that they which are iustified haue peace with God. But let vs heare what reasons may be alleadged to iustifie the Vniuersalitie of redemption: I. Ezechiel 33. vers. 11. *As I liue, saith the Lord, J will not the death of the wicked*: but, *that the wicked returne from his wicked way. Answeare.* The place is to be vnderstoode not simplie but in respect; of the twaine God rather wills the repentance of the sinner then his death. Againe, he wils not death as it is the destruction of his creature, and so this place may be vnderstoode: yet neuerthelesse he wills the same as it is a meanes of manifestation of his iustice: and therefore the Prophet Isai saith,[^118] that *God createth euill.* II. 1. Tim. 2. *God would haue all men to be saued and come to the acknowledgement of the truth. Answeare.* The place is meant not of the persons of all particular men, but of the orders and kindes of men. For in the first verse Paul exhorted Timothie that praier should be made for all men: and in the second verse opening his owne meaning, he addeth these wordes, *for Kings and all that be in authoritie*: as though he should say, we must pray not onely for priuate men and for the common people, but also for publicke persons, though they persecute the Gospell. But why? because in that very order God hath his Elect which shall be saued. And on this manner Paul expoundes himselfe else where. *There is neither Iewe nor Grecian:*[^119] *there is neither bond nor free: there is neither male nor female: for ye are all one in Christ.* III. Rom. 11. vers. 32. *God hath shut vp all in vnbeliefe that he might haue mercie on all. Answeare.* The worde *all,* must be vnderstoode of all that are to be saued, both of Iewes and Gentiles, as the article added to *all* importeth, and the meaning is, that God will saue all whome he purposeth to saue of his mercie, and not of their merite,[^120] because all are sinners as well Iewes as Gentiles: thus Paul expoundes himselfe Galat. 3.22. *The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue.* And if we should expound the word *all* ▪ for euery particular man▪ as some would haue 〈◊〉 ▪ Paul must contradict himselfe, who said before that God would haue mercie on whom he wil haue mercie, & whom he will hee hardeneth, and in this very chapter his drift is to prooue the reiection of the Iewes, and the calling of the Gentiles. IV. Ioh. 3.16. *God so loued the world that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him shall not perish, but haue euerlasting life.* and Ioh. 6.51. *I will giue my flesh for the life of the world. Answer.* By *world,* we must not vnderstand euery particular man in the world, but the Elect both among the Iewes and Gentiles: for in both these places Christ doth ouerthwart the cōceit of the Iewes, which thought that they alone were loued of God, and not the Gentiles. And how this word is to be vnderstoode in the newe Testament Paul doth fully declare Rom. 11. vers▪ 12. *If* (saith he) *the fall of them,* that is, the Iewes, *be the riches of the world, and the diminishing of them the riches of the Gentiles, &c.* and vers. 15. *If the casting away of them be the reconciling of the world, what shall the receiuing be but life from the dead.* Where by the world, he vnderstāds the bodie of the Gentiles in the last age of the world. And thus he fully declares his owne meaning, when he saith to the Corinthians *God was in Christ reconciling the world vnto himselfe.*[^121] V. Rom. 14. vers. 15. *Destroy not him with thy meate for whome Christ died.* 2. Pet. 2.1. *Denying the Lord that bought them, and bring vpon themselues swift damnation.* Therefore Christ died for them also which are condemned. *Answ.* The reason is not good. For in these and such like places the Scripture speakes of men not as they are indeede before God, but as they are in appearance and profession, and as they are in the acceptance of men. For so long as a man holds and imbraces the Christian faith, so long in the iudgement of charitie we must esteeme him to be one that is redeemed by Christ, though in deede he be not. And this is the meaning of Peter when he saith, that false prophets denie the Lord that bought them. VI. In the preaching of the Gospell grace is freely offered not onely to the Elect, but to all men indifferently: and God in offering grace deludes no man: and therefore Christs death appertaines and belongs to all men indifferently. *Answer.* The preaching of the Gospell is an ordinance of God appointed for the gathering togither and the accomplishment of the number of the elect: and therefore in the ministerie of the worde grace and saluation is offered principally and directly to the elect, and onely by consequent to them which are ordained to iust damnation: because they are mingled with the elect in the same societies: & because the ministers of God not knowing his secret counsell, in charitie thinke all to be elect. And though God in offering grace doe not conferre it to all, yet is there no delusion. For the offering of grace doth not only serue for the conuersion of a sinner, but also to be an occasion by mens fault of blinding the minde and hardening the hearte, and of taking away excuse in the day of iudgement.\n\nTo conclude this pointe; Vniuersall redemption of all men, we graunt: the Scripture saith so: and there is an universalitie among the elect and beleeuers: but uniuersall Redemption of all and euerie man as well the damned as the elect and that effectually, we renounce as hauing neither footing in the scripture, nor in the writings of any ancient and orthodoxe diuine, for many hundred yeeres after Christ, his words not depraued and mistaken.\n\nAs for universall vocation, it is of the same kind with the former: because it is flat against the word of God in which is fully set downe a distinction of the whole world from the creation to the daies of Christ, into two partes: one, the people of God being receiued into the couenant: the other, being the greatest part of the world, No-people, and forth of the couenant. From the beginning of the worlde to the giuing of the lawe, the Church was shut up in the families of the Patriarches: and the couenant in the verie family of Abraham was restrained to Isaak: and the members of these families for this cause were called the sonnes of God; the rest of the world beside being tearmed as they were indeede, the sonnes of men.[^122] From the giuing of the lawe till Christ the nation of the Iewes was the Church of God, and the rest of the world beside, no people of God.[^123] And therefore Esai calles them *prisoners* and them *that are in darkenesse*: and Ose, Such as are *without mercie* and *no people*: and Zacharie,[^124] Such as are *not ioyned to the Lord*: and Paul, Such as *are set to walke in their owne waies,* beeing *without God* and *without Christ* in the world. And this distinction betweene Iewe and Gentile stoode till the verie ascension of Christ. And hereupon when he was to send his disciples to preach, hee charged them not to goe into the way of the Gentiles, & not to enter into the cities of the Samaritanes, but rather to goe to the lost sheepe of the house of Israel:[^125] & when the woman of Canaan made request for her daughter, he gives a deniall at the first vpon this distinction, saying, *It is not meete to take the* childrens *bread and giue it unto* dogges:[^126] and againe, *I am not sent but unto the lost sheepe of the house of Israel.* It will be said, that this distinction arose of this, that the Gentiles at the first fell away from the couenant, and contemned the Messias. It is true indeede of the first heads of the Gentiles the sonnes of Noe: but of their posterity it is false, which in times folowing did not so much as heare of the couenant, and the Messias. The Prophet Esai saith of Christ,[^127] *A nation that knew not thee shall runne unto thee.* And Paul speaking to the Athenians saieth, that the times of this *their ignorance* God regarded not:[^128] but *now* admonisheth all men euery where to repent: & to the Romans he saith,[^129] that the mysterie touching Christ and his benefits *was kept secret* since the world began, & *now* opened & published among all natiōs. And if the Gentiles had but knowē of the Messias, why did not their Poets and Philosophers who in their writings notoriously abuse the Iewes with sundry[^130] nicknames, at the least signifie the contempt of the Redeemer. Wherefore to hold and much more to auouch by writing, that all and euery one of the heathen were called, it is most absurd: and if it were so, the Canibals and the sauadge nations of America should haue knowen Christ without preaching, which by the histories of the discouerie of those cuntries is knowen to be false.\n\nAgaine, if the Vocation of euery man be effectuall, then faith must be common to all men either by nature or by grace, or both: now to say the first, namely that the power of beleeuing is common to all by nature, is the heresie of the Pelagians, & to say it is common to all by grace, is false. *All men have not faith,* saith Paul:[^131] nay many to whom the gospell is preached, doe not so much as understand it and giue assent unto it;[^132] *Satan blinding their minds that the light of the glorious gospell of Christ should not shine unto them:* and to say that faith is partly by nature & partly by grace, is the condemned heresie of the semi-Pelagian: for wee can not so much as thinke a good thought of our selues.[^133]\n\nThe last defect in the platforme is, that they ascribe unto God a wrong end of his counsels: namely the communication of mercie or goodnesse in eternall happines. For the absolute & soueraigne ende of all gods doings must be answerable to his nature, which is not mercy and loue alone, but also iustice it selfe: and that is the manifestation of his glorie both in iustice and mercy by the expresse testimonie of scripture. Againe, if this were so, all men without exception should be saued, because God can not be frustrated of his end & purpose: & if but one man be damned, he is dāned, either because God wil not saue him, or because he cannot. If they say he will not, then he is changeable; if he can not, then he is not omnipotent, considering his purpose was to convey happines to all creatures.\n\nThus much of the efficient cause of the Church, namely Gods predestination: which doctrine could not here be omitted cōsidering no man can beleeue himselfe to be a mēber of the Church, unlesse withall he beleeue that he is predestinate to life euerlasting. Now we come to the second point, namely the *Mysticall vnion,* which is the very forme of the Church,[^134] whereby all rhat beleeue are *made one with Christ.* To the causing of this union 2. things are required, a Donation or giuing of Christ unto that man which is to be made one with him: & a Coniunction betwene them both. Of the first, the Prophet Esai saith, *Vnto us a child is borne,*[^135] *& unto us a sonne is given*: & Paul, *who spared not his own sonne, but gave him for us all:*[^136] *how shall he not with him give vs all things also*? And touching it sundry points must be considered. The first is, what is meant by this Giuing? *Answere.* It is an action or worke of God the Father by the holy ghost, whereby Christ as redeemer in the appointed time is really communicated to all ordained to saluation in such manner, that they may truly say that Christ himselfe with all his benefites is theirs, both in respect of right thereto, and in respect of all fruite redounding thence, and that as truly as any man may say that house and lande giuen him of his ancetours is his owne both to possesse and to use.\n\nThe second point is, what is the verie thing giuen? *Answer.* Whole Christ God and man is giuen, because his humanitie without his godhead, or the godhead without the humanitie doth not reconcile us to God. Yet in this giuing there must be a diuers consideration had of the two natures of Christ: for the communication of the godhead is meerely energeticall, that is, onely in respect of operation: in that it doeth make the manhood personally vnited vnto it to be propitiatorie for our sinnes and meritorious of life eternall. And to auouch any communication of the godhead in respect of essence, were to bring in the heresie of the Maniches, and to maintaine a composition & a commixtion of our natures with the nature of God. Againe, in the manhood of Christ, we must distinguish betweene the subiect it selfe, the substance of bodie and soule, and the blessings in the subiect which tend to our saluation. And the communication of the aforesaide manhoode is in respect of both without separation: for no man can receiue sauing vertue from Christ, vnlesse first of all he receiue Christ himselfe, as no man can haue the treasure hid in the field, unlesse first of all he haue the field: and no man can be nourished by meate and drink unlesse first of all he receiue the substance of both.[^137] And this is the cause why not only in the preaching of the word but also in the institution of the Lordes supper expresse mention is made, not only of Christs merite, but also of his verie body and bloode, whereby the whole humanitie is signified, as appeares by that place where it is said,[^138] that *the Word was made flesh.* And though the flesh of it selfe profite nothing as S. Iohn saith, yet as it is ioyned to the godhead of the sonne and doth subsist in his person, it receiueth thence quickening vertue, to reuiue and renewe all those to whome it shall be giuen. Lastly, among the blessings that are stored up in the manhood of Christ for our saluation, some are giuen unto vs by imputation, as when we are iustified by the righteousnesse indeed inherent in his manhood but imputed vnto us: some by infusion, as when holinesse is wrought in our hearts by the spirit, as a fruite of that holinesse which is in the manhood of Christ, & deriued from it as the light of one candle from another.\n\nThe thirde point is, in what maner Christ is giuen unto us. *Answ.* God the father giueth Christ unto his Church not in any earthly or bodily manner, as when a King bestoweth a gift with his owne hand, and puttes it into the hande of his subiect: but the manner is altogither celestiall and spirituall: partly because it is brought to passe by the meere diuine operation of the Holy Ghost: and partly because in respect of vs this gift is receiued by an instrument which is supernaturall, namely faith, whereby we lay hold of & apply unto our selues the Euangelicall promises. And this maner of giuing may be conceiued thus. A mā that neuer stirred foote out of England holdes and enioyes lande in Turkie: but how comes it to be his? Thus: the Emperour was willing and content to bestow it; and the man for his part as willing to accept and receiue it: and by this meanes that which at the first was the Emperours, by mutuall consent becomes the mans. In the same manner God the Father hath made an Evangelicall couenant with his Church: in which of his mercy hee hath made a graunt of his owne sonne vnto us, with righteousnesse and life euerlasting in him: and we againe by his grace accept of this graunt and receiue the same by faith: and thus by mutuall consent according to the tenour of the couenant, any repentant sinner may truly say, though I now haue mine abode upon earth, & Christ in respect of his manhood be locally in heauē; yet is he truly mine to haue & to enioy, his body is mine, his blood is mine. As for the giuing & receiving of the body & blood of Christ in bodily maner (which the Papists maintaine in auouching the reall transubstātiatiō of bread and wine in the sacraments into the body & blood of Christ, and the Lutheranes also in teaching that his body and bloode is substantially either in, or with, or under the bread and wine) is an erronious conceit flat opposite to sundrie points of the Christian faith. For Christ to this verie houre retaineth still the essence and essentiall properties of a true bodie, and wee beleeue that really and visibly he ascended into heauen, and there abides till his seconde comming to the last iudgement: who then hauing but common reason would imagine a communication of the bodie of Christ pent up in the element of bread, and conveyed into our bodies by the mouth and stomacke.\n\nThe third point is, whether we are not Lordes of Christ he being thus giuen unto us. *Ans.* No: for this donation is not single but mutuall. As Christ is giuen to us so wee againe are giuen to Christ, as he himselfe saith, *Those whome thou hast given me,*[^139] *Father, I have kept.* And wee are giuen unto him in that our bodies and soules are made his not onely as he is God, but also as he is our redeemer: and our sinnes with the guilt thereof are made his by imputation, & the punishment thereof is wholly laide upon him. This is all the dowrie which the Church being the spouse of Christ hath brought unto him.\n\nThe fift point is, how any man in particular may know that Christ is giuen unto him of the Father. *Ans.* When God giues Christ to man, he withall giues man grace and power to receiue Christ, and to apprehend him with all his benefits: and this we doe when wee utterly renounce our selues, this world and all things therein, bewaile our sinnes past, resting on the death of Christ for the pardon of them all, and as it were with both the armes of faith catching hold vpon him in all estates both in life and death. When the heart of any man is truly disposed and inclined to doe these and the like things, we may truly say, that God hath giuen him grace to receiue Christ.\n\nThe second thing required to make us one with Christ is, the Mysticall vnion, which is a Coniunction whereby Christ and his Church are actually coupled into one whol Mysticall bodie. Now that we may the better conceiue the nature of it, sundrie questions are to be mooued. The first, what kinde of Coniunction this is. *Answer.* In the scripture we meete with three kind of Coniunctions. The first is, coniunction in nature, when sundry things are coupled all by one and the same nature. As the Father, the Sonne, and the holy ghost being three distinct subsistances are all one, and therefore ioyned in one godhead or diuine nature. Now Christ and the beleeuer are not ioyned in nature: for then they twaine should haue one body & soule. The second coniunction is in person, when things in nature different, so concurre togither, that they make but one person, as body and soule make one man: and the godhead of the sonne with his manhood make but one Christ: in whome there is an union of distinct natures with unitie of person. Now Christ and a Christian are not ioyned in person: for Christ is one person, Peter a second, and Paul a third distinct from them both: and so many men as there be, so many seuerall persons. The third coniunction is in spirit; and this is the coniunction meant in this place, wherby Christ and his Church are ioyned togither: for the very same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure, is deriued thence and dwelleth in all the true members of the church, and filleth them with the like graces in measure, and therefore S. Iohn saith, *Hereby wee know that wee dwell in him and hee in us, because he hath given vs of his spirit.* Hence it followes, that the bond of this coniunction is one & the same spirit descending from Christ the head to all his members, creating also in them the instrument of faith whereby they apprehend Christ and make him their owne.\n\nThe second is, what are the things united? *Answ.* Not the bodie of the beleeuer to the body of Christ, or the soule to his soule, but the whole person of the man to the whole person of Christ: yet in this order; wee are first of all & immediatly ioyned to the manhoode of Christ, and by the manhood to the godhead.\n\nThe thirde question is, what is the manner of this coniunction. *Answ.* Wee must not thinke that Christ and his Church are ioyned by imagination, as the mind of man and the thing whereof he thinkes: or by consent of heart as one friend is ioyned with another, and as the Iewes conuerted were all of one heart and soule:[^140] or by any abode in one place, or by touching as sea and land are both ioyned togither and make one globe: or by any composition or commixtion of substances, as when many ingredients are put togither to make one medecine. But this coniunction is altogither spirituall as the former giuing was, and incomprehensible to mans reason: and therefore we must rather labour to feele it by experience in the heart, then to conceiue it in the braine. Yet neuerthelesse it shall not be amisse to consider a semblance of it in this comparison. Suppose a man hauing the partes of his bodie disioyned farre asunder, his head lying in Italy, one arme in Germanie, the other in Spaine, and his legges with us in England: suppose further all these partes or quarters haue all one soule extending it selfe unto them all and quickening ech of them seuerally as though they were nearely ioyned togither: and though the partes be seuered many hundred miles asunder, yet the distance of place doeth not hinder the coniunction, considering one and the same soule doth inlarge it selfe and giue life vnto them all. In the same maner the head of the Mysticall bodie Christ our Sauiour is now in heauen, and some of his members in heauen with him and some in earth: and of these, some in England, some in Germanie, some in Italie, some in Spaine, distant many thousand miles asunder: and the spirit of God is as it were the soule of this body which giueth spirituall life to all the members: distance of place doth not hinder this coniunction, because the Holy ghost which linketh all the partes togither, is infinite.\n\nThe benefites which we receiue by this Mysticall union are manifold. For it is the ground of the conveiance of all grace. The first that by meanes hereof every Christian as he is a Christian or a man regenerate hath his beginning and being in Christ, howsoeuer as he is a mā he hath his being & subsisting in himselfe,[^141] as Paul saith, *Ye are of God in Christ.* And, *Wee are members of his body, of his flesh, and of his bones.* How will some say can this be? After this maner.[^142] The comparison is taken from our first parentes. Eve was made of a rib taken out of Adams side he being cast into a slumber: this being done, Adam awaked & said, *This now is bone of my bone, and flesh of my flesh.* Christ was nailed on the crosse and his most pretious blood was shedde, and out of it arise and spring all true Christians, that is, out of the merite of Christes death and passion, whereby they become newe creatures. Secondly euerie one that beleeueth in Christ by reason of this union hath an unspeakeable prerogatiue, for hereby he is first united to Christ, and by reason thereof is also ioyned to the whole trinitie, the father, the sonne, and the holy ghost, and shall haue eternall fellowshippe with them. Thirdly, sundrie men specially Papistes deride the doctrine of iustification by imputed righteousnesse; thinking it as absurd that a mā should be iust by that righteousnesse which is inherent in the person of Christ; as if we should say, that one man may liue by the soule of another, or be learned by the learning of another. But here we may see that it hath sufficient foundation. For there is a most nere and straite union betweene Christ and all that beleeue in him: and in this union Christ with all his benefites according to the tenour of the couenant of grace, is made ours really: & therefore we may stand iust before God by his righteousnes; it being indeed his, because it is in him as in a subiect; yet so, as it is also ours because it is giuen unto us of God. Now there is no such union betwene man & mā, & for that cause one man can not liue by the soule of another, or be learned by the learning of another. Fourthly, from this fountaine springs our sanctification, whereby wee die to sinne & are renewed in righteousnes and holines. Wormes and flies that haue lyen dead all winter, if they be laid in the sunne in the spring time, begin to reuiue by vertue thereof: euen so when we are united to Christ, & are as it were laide in the beames of this blessed sonne of righteousnesse vertue is deriued thence which warmeth our benummed heartes deade in sinne, and reviveth us to newenesse of life: whereby we begin to affect and like good things, and put in practise all the duties of religion. Firstly, hence we haue the protection of Gods angels: for they alwaies wait and attend on Christ, and because wee are made one with him, they attend upon us also. Lastly by reason of this union with Christ, euery beleeuer commeth to haue interest and to recouer his title in the creatures of God, and to haue the holy and lawfull use of them all. For we must consider, that although Adam created in the image of God was made Lord over all things in heauen & earth; yet when he fell by eating the forbidden fruite; he, and in him all mankinde lost the title and use of them all. Now therefore that a man may recover his interest, hee must first of all be united and made one with Christ: and then by Christ who is Lord and King ouer all, shall he recouer that title in the creatures of God which hee had by creation, and be made Lorde ouer them againe. But some will say, if this be so, then a Christian man may haue and enioy all creatures at his pleasure, and therefore the goods of other men. *Ans.* The reason is not good, for in this life we haue no more but[^143] right unto the creature, &[^144] right in it, that is, actuall possession is reserued for the life to come. Therefore wee content our selues with our allowed portions giuen unto us by God, by his grace using them in holy manner, expecting by hope the full fruition of all thinges till after this life. Againe, if all title to the creatures be recouered by Christ, it may be demanded, whether infidels haue any interest to their goods or no? *Ans.* Infidels before men are right lordes of all their landes and possessions which they haue obtained by lawfull meanes, and in the courtes of men they are not to be depriued of them: but before God they are but vsurpers because they hold them not *in capite,* that is, in Christ▪ neither haue they any holy and right use of them, *for to the uncleane all things are vncleane.* And they must first of all become members of Christ before they can hold & enioy them aright, & use them wel.\n\nThe duties which are to be learned of the doctrine of this vnion are manifolde. And first of all wee are taught to purge our handes and heartes of all our sinnes, and especially to auoide all those sinnes whereby mens bodies are defiled, as drunkennesse, uncleannesse, fornication: for they driue away the spirit of God from his owne house, and dissolue the bond of the coniunction betweene Christ and vs. Secondly we must euery one of us, which professe our selues to be members of Christ, labour to become conformable unto him in holinesse of life, and to become new creatures: for this union requireth thus much. Let a man take the griftes of a crabbe-tree and set them into good stockes, yet will they not chaunge their sappe, but bring foorth fruite according to their owne nature euen sowre crabbes: but it must not be so with us: wee are indeed wild oliues, and the braunches of wilde vines, yet seeing we are perswaded that wee are grafted into Christ and made one with him, we must lay aside our wild and soure nature, and take upon us the nature of the true vine, beare good fruite, haue good iuyce in us, and render sweete wine. Thirdly, wee are taught hence to be plentifull in all good workes, consideriag wee are ioyned to him that is the fountaine of grace. And therefore Christ saieth, *I am the true vine, and my Father is the husbande man:*[^145] *every braunch that beareth not fruite in mee, hee taketh away; and everie one that beareth fruite hee purgeth it that it may beare more fruite.* And the Prophet Esai compares the Church of God to a vineyarde with a tower and a wine-presse in it.[^146] And God himselfe comes often downe vnto it, *to see the fruites of the valley, to see if the vine budde,*[^147] *and the Pomegranates flourish.* And further wee must bring forth *fruite with patience.*[^148] For the Lorde of this vineyarde comes with crosses and afflictions, as with a pruning knife in his hand to pare and to dresse us that wee may be fit to bring foorth fruite plentifully in duties of pietie to God, and in duties of loue to all men, yea to our enemies. Crhistian men are trees of righteousnes growing by the waters of the sanctuary: but what trees? not like ours:[^149] for they are rooted upwarde in heauen in Christ, and their graines and branches growe downward that they may beare fruite among men.\n\nHitherto we haue heard what the Church is: now to beleeue the Church is nothing else but to beleeue that there is a companie of the predestinate made one in Christ, and that withall we are in the number of them.\n\nBefore wee proceede any further, three rules must be obserued touching the Church in generall. The first, that Christ alone is the head of the Catholike Church,[^150] & that hee neither hath nor can haue any creature in heauen or earth to be his fellow herein. For the Church is his body, and none but he can perfourme the duty of an head unto it: which dutie stands in two things; the first is, to gouerne the Church by such power and authoritie whereby he can and doth prescribe lawes properly binding the consciences of all his members; the second is, by grace to quicken and put spirituall life into them, so as they shall be able to say, that they liue not, but Christ in them. As for the Supremacie of the sea of Rome whereby the Pope will needs stand ministeriall heade to the Catholike Church, is a satanicall forgerie. For the headshippe (as I may tearme it) of Christ is of that nature or qualitie, that it can admitte no deputie, whether wee respect the commaunding or the quickening power of Christ before named. Nay Christ needes no vicar or deputie; for hee is all-sufficient in him selfe and alwaies present with his Church, as hee him selfe testifieth, saying, *Where two or three are gathered togither in my name, there am I in the middest among them.* And whereas all commissions cease in the presence of him that giues the commission: it is as much pride and arrogancie for the Pope to take unto himselfe the title of the heade and universall Bishoppe of the Church, as it is for a subiect to keepe him selfe in commission in the presence of his King.\n\nThe seconde rule is, that there is no saluation out of the Church, and that therefore euerie one which is to be saued must become a member & a citizen of the Catholike and Apostolike Church: & such as remaine for euer out of the same perish eternally. Therefore S. Iohn saieth, *They went out of us, they were not of us, for if they had beene of vs,*[^151] *they woulde have remained with vs: but this commeth to passe that it might appeare, that they are not all of vs.* And againe, that such as be holy are in the citie of God, *but without,* that is, forth of the Church *are dogges, inchaunters,*[^152] *whoremongers, adulterers, &c.* And the Arke out of which all perished, figured the Church, out of which all are condemned. And for this cause Saint Luke saieth, that *the Lorde added to the Church from day to day such as shoulde be saved.*[^153] And the reason hereof is plaine: for without Christ there is no saluation, but out of the militant Church there is no Christ nor faith in Christ: and therefore no saluation. Againe, foorth of the militant Church there are no meanes of saluation, no preaching of the worde, no invocation of Gods name, no sacraments, and therefore no saluation. For this cause euery man must be admonished euermore to ioyne himselfe to some particular Church being a sounde member of the Catholike Church.\n\nThe thirde rule is, that the Church which here wee beleeue is onely one. As Christ himselfe speaketh, *My dove is alone,*[^154] *and my vndefiled is the onely daughter of her mother.* And as there is onely one God and one Redeemer, one faith, one baptisme, and one way of saluation by Christ onely, so there is but one Church alone.\n\nThe Catholicke Church hath two partes: the Church Triumphant in heauen, and the Church Militant on earth.\n\nThe Triumphant Church may thus be described: *It is a companie of the spirites of iust men, triumphing over the flesh, the devill, and the worlde, praising God.* First I say it is a companie of the spirites of men as the Holy Ghost expressely tearmeth it,[^155] because the soules onely of the godly departed, as of Abraham, Isaac, Iacob, Dauid, &c. are as yet ascended into heauen, and not their bodies. Furthermore the properties of this companie are two. The first is, to make triumph ouer their spirituall enemies the flesh, the deuill, the worlde: for the righteous man so long as he liues in this world is in continuall combate without truce with all these enemies of his saluation: and by constant faith obtaining victory, in the ende of his life hee is translated in glorious and triumphant manner into the kingdome of glorie. This was signified to Iohn in a vision in which hee saw an *innumerable company of all sorts of nations, kinreds, people, and tongues stande before the lambe clothed in long white robes with palmes in their handes,*[^156] in token that they haue beene warriours, but now by Christ haue gotten the victorie and are made conquerours. Their second propertie is to praise and magnifie the name of god, as it followeth in the former place, *saying, Amen: praise and glorie, and wisedome, and thankes, honour, power, and might be vnto our God for evermore.* Hence it may be demanded whether Angels be of this triumphant Church or no? *Answere.* The blessed Angels be in heauen in the presence of God the father, the Sonne, and the Holy Ghost, but they are not of the mysticall bodie of Christ, because they are not under him as he is their Redeemer, considering they can not be redeemed which neuer fell: and it can not be prooued that they now stande by the vertue of Christs redemption: but they are under him as hee is their Lord and King, and by the power of Christ as hee is God, and their God, are they confirmed. And therefore as I take it, wee can not say, that angels are members of the mysticall body of Christ or of the triumphant Church.\n\nThe Church Militant may be thus described: *It is the company of the elect or faithfull, living under the crosse, desiring to be remooved and to be with Christ.* I say not that the Militant Church is the whole bodie of the elect, but only that part thereof which liueth upon earth: and the infallible marke thereof is that faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles▪ and this faith againe may be discerned by two markes. The first is, that the members of this companie liue vnder the crosse, and profite by it in all spirituall grace. And therefore it is saide, that *we must through many afflictions enter into the kingdome of heaven.*[^157] And our Sauiour Christ saieth, *If any man will come after me,*[^158] *let him deny himselfe, and take vp his crosse every day and follow me.* The second marke is a desire to depart hence and to be with Christ, as Paul saith,[^159] *Wee love rather to be removed out of this body and to be with Christ.* And againe. *I desire to be loosed and to be with Christ,*[^160] *which is best of all.* Where yet we must remember, that the members of Christ doe not desire death simply and absolutely, but in two respectes: I. that they might leaue off to sinne, and by sinning leaue to displease God. II. That they might come to enioy happinesse in heauen, and to be with Christ.\n\nTouching the generall estate of the Militant Church, two questions are to be considered. The first, how farre forth God is present with it assisting it by his grace. *Answere.* God giues his spirit unto it in such a measure, that although the gates of hell cannot preuaile against it, yet neuerthelesse it remaines still subiect to errour both in doctrine and manners. For that which is true in euerie member of the Church is also true in the whole: but euery member of the militant Church is subiect to errour both in doctrine and manners: because men in this life are but in parte enlightened and sanctified, and therefore still remaine subiect to blindnesse of mind and ignorance, and to the rebellion of their willes and affections: whereby it comes to passe that they may easily faile either in iudgement or in practise. Againe that which may befall one or two particular Churches may likewise befall all the particular Churches vpon earth, all beeing in one and the same condition, but this may befall one or two particular Churches to faile either in doctrine or manners. The Church of Ephesus failed in leauing her first loue, whereupon Christ threatneth to remooue from her the candlesticke.[^161] And the Church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ:[^162] now why may not the same things befall twentie yea an hundred Churches which befell these twaine. Lastly experience sheweth this to be true, in that generall councels haue erred. The counceil of Nicene beeing to reforme sundrie behauiours among the Bishops & Elders would with common cōsent haue forbidden mariage unto them, thinking it profitable to be so; unlesse Paphnutius had better informed them out of the scriptures. In the third councell at Carthage certaine bookes Apocrypha, as the booke of Syrach, Toby, and the Macchabees are numbred in the Canon, and yet were excluded by the councell of Laodicea. And the saying of a divine is receiued, that former councells are to be reformed and amended by the latter.[^163] But Papistes maintaining that the Church can not erre, alleadge the promise of Christ: *How be it when he is come which is the spirite of trueth, hee will leade you into all truth. Answer.* The promise is directed to the Apostles, who with their Apostolicall authoririe had this priuiledge graunted them, that in the teaching and penning of the Gospell they could not erre: and therefore in the councell at Ierusalem they conclude thus, *It seemes good vnto vs and to the holy Ghost.* And if the promise be further extended to all the Church, it must be understoode with a limitation: that God will giue his spirit unto the members thereof to lead them into all truth,[^164] so farre forth as shall be needfull for their saluation.\n\nThe second question is, wherein standes the dignitie & excellencie of the Church. *Answere.* It standes in subiection and obedience vnto the will & word of his spouse and heade, Christ Iesus. And hence it followeth, that the Church is not to chalenge unto her selfe authority ouer the scriptures, but onely a ministerie or ministeriall service whereby shee is appointed of God to preserue and keepe, to publish & preach them, and to giue testimony of them. And for this cause,[^165] it is called the *pillar and ground of trueth.* The Church of Rome not content with this, saieth further that the authoritie of the Church in respect of us is aboue the authoritie of the scripture, because (say they) we can not know scripture to be scripture but by the testimonie of the Church. But indeed they speake an untruth. For the testimony of men that are subiect to errour can not be greater and of more force with us then the testimonie of God who cannot erre. Againe, the Church hath her beginning from the worde: (for there can not be a Church without faith, and there is no faith without the word, and there is no word out of the Scriptures) and therefore the Church in respect of vs, depends on the Scripture, and not the Scripture on the Church. And as the lawier which hath no further power but to expound the law, is vnder the law: so the Church which hath authoritie onely to publish and expound the Scriptures, can not authorize them vnto vs, but must submit her selfe vnto them. And whereas it is alleadged that *faith comes by hearing,*[^166] and this hearing is in respect of the voice of the Church, and that therefore faith comes by the voice of the Church: the answeare is, that the place must be vnderstood not of that generall faith whereby we are resolued that Scripture is Scripture, but of iustifying faith, whereby we attaine vnto saluation. And faith comes by hearing the voice of the Church, not as it is the churches voice, but as it is a ministery or means to publish the word of God, which is both the cause & obiect of our beleeuing. Now on the contrarie we must hold, that as the carpenter knowes his rule to be straight, not by any other rule applied vnto it, but by it selfe: for casting his eye vpon it, he presently discernes whether it be straight or no: so we know and are resolued that Scripture is Scripture, euen by the Scripture it selfe, though the Church say nothing; so be it we haue the spirit of discerning when we read, heare, and consider of the Scripture. And yet the testimonie of the Church is not to be despised, for though it breed not a perswasion in vs of the certentie of the Scripture, yet is it a very good inducement thereto.\n\nThe militant Church hath many parts. For as the Ocean sea which is but one, is deuided into parts according to the regions and countries against which it lieth, as into the English, Spanish, Italian sea, &c. so the Church dispersed ouer the face of the whole earth, is deuided into other particular Churches according as the countries are seuerall in which it is seated, as into the Church of England and Ireland, the Church of Fraunce, the Church of Germanie, &c.\n\nAgaine, particular Churches are in a twofold estate: sometime they lie hid in persecution, wanting the publicke preaching of the word, and the administration of the sacraments: & sometimes again they are visible, carrying before the eyes of the world an open profession of the name of Christ: as the moone is sometime eclipsed & sometime shineth in the full. In the first estate was the Church of Israel in the daies of Eliah, when he wished to die: because the people had forsaken the couenant of the Lord,[^167] brokē down his altars, slaine his Prophets with the sword, and he was left alone and they sought to take away his life also. Behold a lamentable estate, when so worthie a Prophet could not finde an other beside himselfe that feared God: yet marke what the Lord saith vnto him, *I haue left seuen thousand in Israel, euen all the knees that haue not bowed vnto Baal, and euery mouth that hath not kissed him.* Againe it is said, *that Israel had bin a long season without the true God, without priest to teach,*[^168] *and without the lawe.* Neither must this trouble any that God should so farre forth forsake his Church: for when ordinarie meanes of saluation faile, he then gathereth his Elect by extraordinarie meanes; as when the children of Israel wandered in the wildernesse wanting both circumcision and the Passeouer, he made a supplie by Manna and by the pillar of a cloude▪ Hence we haue direction to answeare the Papists, who demaunde of vs where our Church was threescore yeares agoe before the daies of Luther: we say that then for the space of many hundred yeares an vniuersall Apostasie ouerspread the face of the whole earth, and that our Church then was not visible to the worlde, but lay hidde vnder the chaffe of Poperie. And the truth of this, the Records of all ages manifest.\n\nThe second estate of the Church is, when it flourisheth and is visible, nor that the faith and secret Election of men can be seene (for no man can discerne these thinges but by outward signes) but because it is apparant in respect of the outwarde assemblies gathered to the preaching of the worde and the administration of the Sacraments, for the praise and glorie of God and their mutuall edification. And the visible Church may be thus described: *It is a mixt companie of men professing the faith, assembled together by the preaching of the word.*[^169] First of all I call it a mixt companie, because in it there be true beleeuers and hypocrites, Elect and Reprobate, good and badde. The Church is the Lords field in which the enemie soweth his tares: it is the corne flore in which lieth wheat and chaffe: it is a bād of men in which beside those that be of valour & courage, there be white liuered souldiours. And it is called a Church of the better part, namely the Elect whereof it consisteth, though they be in number fewe. As for the vngodly, though they be in the Church, yet they are no more parts of it indeed, thē the superfluous humours in the vains, are parts of the body. But to proceed, how are the members of the visible Church qualified and discerned? the answear followeth in the definition, *professing the faith*, whereby I meane the profession of that religion which hath beene taught from the beginning, and is now recorded in the writings of the Prophets and Apostles. And this profession is a signe and marke whereby a man is declared and made manifest to be a member of the Church.\n\nAgaine, because the profession of the faith is otherwhiles true and syncere, and otherwhiles onely in shew: therefore there be also two sorts of members of the visible Church, members before God and members before men. A member of the Church before God is he, that beside the outward profession of the faith, hath inwardly a pure heart, good conscience, and faith vnfained, whereby he is indeede a true member of the Church. Members before men, whome we may call reputed members, are such as haue nothing els but the outward profession wanting the good conscience and the faith vnfained. The reason why they are to be esteemed members of vs is, because we are bound by the rule of charitie to thinke of men as they appeare vnto vs: leauing secret iudgements vnto God.\n\nI added in the last place, *that the Church is gathered by the word preached,* to shew that the cause whereby it is begunne and continued, is the word: which,[^170] for that cause is called the *immortall seede* whereby we are borne anew, and *milke,* whereby we are fedde and cherished to life euerlasting. And hence it followeth necessarily, that the preaching of the doctrine of the Prophets and Apostles, ioyned with any measure of faith and obedience, is an vnfallible marke of a true Church. Indeede it is true, there be three things required to the good estate of a Church, the preaching of the Gospell, the administration of the Sacraments, and due exequution of Discipline according to the word: yet if the two latter be wanting, if there be preaching of the worde with obedience in the people, there is for substance a true Church of God. For it is the banner of Christ displaied, vnder which all that warre against the flesh, the deuill, the worlde, must range themselues. As the Lord saith by the Prophet Isai, *I will lift vp my hand to the Gentiles, and set vp my standard vnto the people,*[^171] *and they shall bring their sonnes in their armes, and their daughters shall be carried vpon their shoulders.* Hence it followeth that men which want the preaching of the Gospell, must either procure the same vnto themselues, or if that cannot be, because they liue in the middest of idolatrous nations, as in Spaine and Italie, it is requisite that they should ioyne themselues to those places where with libertie of conscience they may inioy this happie blessing. Men are not to haue their hearts glued to the honours and riches of this worlde, but they should be of Dauids minde, and rather desire to be dorekeepers in the house of God, then to dwell in the tents of vngodlinesse. In the Canticles, the spouse of Christ saith, *Shew mercie, O thou whome my soule loueth,*[^172] *where thou feedest, where thou liest at noone: for why should I be as shee that turneth aside to the flockes of thy companions.* To whome he answeareth thus: *If thou knowe not, O thou the fairest among women, get thee forth by the steppes of the flocke,*[^173] *and feede thy kiddes by the tents of the shepheards*: that is, in those places where the doctrine of righteousnes and life euerlasting by the Messias is published. When the Shunamites child was dead, shee told her husband that she would goe to the man of God, to whom he answeared thus; Why wilt thou goe to him to day, *it is neither newe moone nor sabbath day:*[^174] whereby is signified that when teaching was skarse in Israel, the people did resort to the Prophets for instruction and consolation. And Dauid saith, that the people wheresoeuer their aboad was, *went from strength to strength till they appeared before God in Sion.* And oftentimes, they beeing Proselytes,[^175] there aboad must needs be out of the precincts of Iewrie.\n\nThus we see what the visible Church is: nowe further concerning it, three questions are to be skāned. The first is, how we may discerne whether particular men and particular Churches holding errours, be sound members of the Catholicke Church or no. For the answearing of this, wee must make a double distinction, one of errours, the other of persons that erre. Of errours, some are destroyers of the faith, some only weakners of it. *A* destroier is that,[^176] which ouerturneth any fundamentall point of religion; which is of that nature, that if it be denied, religion it selfe is ouerturned; as the deniall of the death of Christ, & the immortalitie of the soule,[^177] and such like: and the summe of these fundamentall points is comprised in the Creede of the Apostles and the Decalogue. *A* weakning errour is that, the holding whereof doth not ouerturne any point in the foundation of saluation; as the errour of free will, and sundrie such like. This distinction is made by the holy Ghost, who saith expressely that the doctrines of repentance, and faith,[^178] and baptismes, and laying on of hands, and the resurrection, and the last iudgement, *are the foundation,* namely of religion: and againe, that *Christ is the foundation,* and that other doctrines consonant to the word, are as gold and siluer laid thereupon. Secondly persons erring▪ are of two sorts: some erre of weakenes, beeing carried away by others; or of simple ignorance, not yet beeing conuicted and informed concerning the truth. Some againe erre of obstinacie, or affected ignorance, which hauing bin admonished and conuicted, still perseuere in their forged opinions. This beeing said, wee nowe come to the point. If any man or Church, shall hold an errour of the lighter kinde, he still remaines a member of the Church of God, and so must be reputed of vs. As when a Lutherane shall hold, that images are still to be retained in the Church; that there is an Vniuersall Election of all men, &c. for these and such like opinions may be maintained, the foundation of saluation vnraced. This which I say is flatly auouched by Paul, If any man (saith he) build on this foundation gold, siluer, precious stones; *timber, hay, or stubble,* his work shall be made manifest by the fire, &c. *and if any mans worke burne, he shall loose, but yet he shall be safe himselfe.*[^179] And therefore the hay and stubble of mens errours beside the foundation on which they are laide, doe not debarre them from beeing Christians or members of the Church. A man breakes downe the windowes of his house; the house standes: he breakes downe the roofe or the walles; the house yet stands, though deformed: he pulls vp the foundation; the house it selfe falls and ceaseth to be an house. Now religion which we professe is like an house or building: and some points thereof are like windowes, dores, walls, roofes, and some are the foundation: and the former may be battered, the foundation standing. Againe, if the errour be directly or by necessarie consequent, euen in common sense against the foundation, consideration must be had whether the Church or partie erreth of weaknes or malice▪ if of weaknes, the partie is to be esteemed as a member of the Catholicke Church. And thus Paul writes vnto the Church of Galatia, as to a Church of God, though by false teachers it had bin turned a way to another Gospel, and imbraced the fundamentall errour of iustification by works. But when any man or Church shal hold fundamentall errours in obstinacie or affected ignorance, we are then not bound to repute them any lōger as Churches or Christians, but as such to whom condemnation belongs, as Paul sheweth by the example of Iannes and Iambres. *And as Iānes and Iambres,* saith he, *withstood Moses, so doe these also resist the truth,*[^180] *men of corrupt mindes, reprobate concerning the faith.* Yet withall this caueat must euer be remembred, that we rather condemne the errour then the person that erreth, because Gods mercie is like a bottomlesse sea, whereby he worketh what he will and when he will in the hearts of miserable sinners.\n\nThe second question is, where at this day we may finde such visible Churches as are indeede sound members of the Catholick Church. And for the resoluing of it, we are to go through all countries and religions in the world. And first to beginne with Turkes and Iewes, wee are not in any wise to acknowledge their assemblies for Churches, because they worship not God in Christ who is the heade of the Church.\n\nAs for the Assemblies of Papists which haue bin a great part of the world, if thereby we vnderstand companies of men holding the Pope for their head, and beleeuing the doctrine established in the councill of Trent; in name they are called churches, but indeed they are no true or sound members of the Catholick Church. For both in their doctrine & in the worship of God they race the very foundation of religion, which will appeare by these three points. First of all they hold iustification by works of grace: auouching that they are not only iustified before god by the merit of Christ, but also by their owne doings. Which opinion flatly ouerturneth iustification by Christ. For as Paul saith to the Galatians, *If ye be circumcised Christ profiteth you nothing,* that is, if yee looke to be iustified by the works of the ceremoniall law, yee are fallen from Christ:[^181] ioyne Circumcision & Christ together in the matter of iustification, and yee doe quite ouerthrow iustification by Christ. Now if this be true, which is the word of God that can not lie, then we say to the Papists, If yee will needes be iustified by works of grace, ye are fallen from grace. The second point is, that they maintaine a daily reall sacrifice of the bodie of Christ in the Masse for the sinnes of the quicke and dead. And this is also a fundamentall heresie. For Christs sacrifice on the crosse must either be a perfect sacrifice or no sacrifice: and if it be often iterated and repeated by the Masse-priest, it is not perfect but imperfect. The third point is, that they worship the Images of the Trinitie and of Saints departed, and their Breaden-god, which is as vile an abomination as euer was among the Gentiles: all beeing directly against the true meaning of the second Commandement, and defacing the worship of God in the very substance thereof. Thus then it appeares that the old Church of Rome is changed, and is now at this day, of a spouse of Christ become an harlot: and therefore no more a Church of Christ indeed, then the carkasse of a deade man that weareth a liuing mans garment is a liuing man, though he looke neuer so like him. And whereas they pleade for themselues that they haue succession from the Apostles, the answeare is, that succession of person is nothing without succession of doctrine, which they want: and we see that Heretikes haue succeeded lawfull Ministers. Secondly, whereas it is alleadged that in the Popish assemblies the Sacrament of Baptisme is rightly for substance administred; and that also it is a note of a Church, three things may be answered. First, that Baptisme seuered from the preaching of the Gospel, is no more a signe of a Church, then the seale seuered from the Indenture is of force; and that is nothing. Circumcision was vsed in *Colchis* yet no Church,[^182] & among the Samaritans, & yet no people. Secōdly Baptisme is in the assemblies of the Church of Rome,[^183] as the purse of the true man in the hand of the thiefe: & indeed it doth no more argue them to be churches, then the true mans purse argues the thiefe to be a true man. For baptisme though it be in their assemblies, yet doth it appertaine not vnto them, but vnto an other hidden Church of God, which he hath in all ages gathered forth of the midst of them. Thirdly, though they haue the outward Baptisme, yet they by necessarie consequent of doctrine, ouerturne the inward baptisme that stands in iustification and sanctification. Moreouer, whereas it is alledged that they maintaine the booke of the old and new Testament penned by the Prophets and Apostles; the answear is, that they doe it with adding to the Canon, and by corrupting the natiue sense of the Scriptures in the very foundation: and therefore they are but as a lanthorne that shews light to others and none to it selfe. Fourthly, it is further said that they hold the Creede of the Apostles, and make the same confession of faith that we doe. I answeare that in shew of wordes they doe so indeede: but by necessarie consequents in the rest of their doctrine they ouerturne one of the natures and all the offices of Christ, and therewithall most of the articles of the Creede. And herein they deale as a father, that in outward shew tenders the bodie of his child, and will not abide the least blemish vpon it: and yet by secret conveiances inwardly annoies the heart, the braine, or the liuer, and so in truth destroies the same. Fifthly it is alledged, that Antichrist must sit in the Temple of God, that is, the Church: therefore say some that desire an vnion between vs and the Papists, popish assemblies are true Churches: but the argument is not good. For it is one thing to be in the Church, an other thing to be of it. And Antichrist is said to sit in the Church, not as a member thereof, but as an vsurper, or as the pyrate in the ship of the marchant: & hēce it cannot be prooued, that assemblies of Papists are Churches, but that in them and with them there is mingled an other hidden Church in the midst whereof Antichrist the Pope ruleth, though himselfe hath no part therein. Lastly, whereas some, being no Papists, think their Churches to be like a bodie diseased and full of soares and wounds frō the head to the foot, & the throat also cut, yet so as life is still remaining; we may better thinke, (their foule errours considered & their worship of God, which is nothing els but a mixture of Iudaisme and Paganisme) that it is a rotten and dead corps void of spirituall life. And therefore we haue seuered our selues from the Church of Rome vpon iust cause: neither are we schismaticks in so doing, but they rather; because the groūd & the proper cause of the schisme is in thē.\n\nAs for the Assemblies of Anabaptists, Libertines, Antinomies, Tritheits, Arrians, Samosateniās, they are no churches of God▪ but conspiracies of monstrous heretikes iudicially condemned in the primitiue Church, and againe by the malice of Satan renewed and revived in this age. The same we are to thinke and say of the Familie of loue.\n\nAs for the Churches of Germanie commonly called the Churches of the Lutheranes, they are to be reputed of vs as the true Churches of God. Though their Augustane Confession haue not satisfied the expectation of other Reformed Churches: yet haue they all the same enemies in matter of religion, and doe alike confesse the Father, the Sonne, and the holy Ghost: and of the office of the Mediatour, of faith and good works, of the Word, the Church and the Magistrate, are all of one iudgement. They differ indeede from vs in the question of the Sacrament, but it is no sufficient cause to induce vs to hold thē as no Church: for that there is a true or reall receiuing of the bodie and blood of Christ in the Lordes supper, wee all agree; and wee ioyntly confesse that Christ is there present so farre forth that hee doth truly feede vs with his very bodie and blood to eternall life: and all the controuersie lies in the manner of receiuing; we contenting our selues with that spirituall receiuing which is by the hande of faith, they adding therto the corporall, whereby they imagine themselues to receiue Christ with the hand and mouth of the bodie. And though to maintaine this their opinion, they be constrained to turne the ascension of Christ into a disparition, whereby his bodie being visible becomes invisible, yet in the maine points we agree: that Christ ascended into heauen: that he entred into his kingdome in our name and for vs: that we are gouerned and preserued by his power and might: and that whatsoeuer good thing we haue or doe, proceeds wholly from the grace of his spirit. Indeede the opinion of the *Vbiquitie* of the bodie of Christ reviveth the condemned heresies of Eutiches and Nestorius, and it ouerturneth by necessarie consequent most of the articles of faith: but that was priuate to some men, as Brentius and others, and was not receiued of whole Churches: and whereas the men were godly and learned, and we are vncerten with what affection, and how long they held this errour, we rest our selues in condemning it, leauing the persons to God. Againe Popish Transubstantiation, and Lutherian Consubstantiation, are both against the truth of the manhoode of Christ; yet with great difference. Transubstantiation is flat against an article of faith: for if Christs bodie be made of bread, and his blood of wine (which must needes be if there be a conuersion of the one into the other) then was not he conceiued and borne of the Virgin Marie: for it can not both be made of bakers breade and of the substance of the Virgin. Againe it abolisheth the outwarde signe in the Lordes supper, and the[^184] analogie betweene the signe and the thing signified: but Consubstantiation doth not so, neither doeth it ouerturne the substance of any article of Religion, but onely a maine point in Philosophie, which is, that A body doth occupy only one place at once.\n\nFurthermore the Churches of Heluetia, & Savoie, & the free cities of France, & the low Countries, & Scotland▪ are to be reuerēced as the true churches of God, as their Confessiōs make manifest. And no lesse must we thinke of our owne Churches in England and Ireland. For we hold, beleeue, and maintaine, and preach the true faith, that is, the auncient doctrine of saluation by Christ, taught and published by the Prophets and Apostles, as the Booke of the articles of faith agreed vpon in open Parliament doe fully shewe: & withal now we are, and haue bin ready to testifie this our faith, by venturing our liues euen in the cause of religion against forraigne power, and especially the Spainard: and hereupon all the Churches in Europe giue vnto vs the hand of fellowship. And whereas sundrie among vs that separate and indeed excommunicate themselues, giue out that there is no Church in England, no Ministers, no Sacraments: their peremptorie asseuerations wanting sufficient grounde, are but as paper-shot. They alleadge that our assemblies are full of grieuous blottes and enormities. *Answ.* The defects and corruptions of Churches must be distinguished: and they be either in doctrine, or manners. Againe corruptions in doctrine must be further distinguished: some of them are errours indeed, but beside the foundation; & some errors directly against the foundation: and these ouerturne all religion, wheras the former do not. Now it can not be shewed that in our Churches is taught any one errour that raceth the foundation, and consequently annihillateth the truth of Gods Church. Indeed there is controuersie among vs touching the point of Ecclesiasticall regiment: but marke in what manner. Wee all ioyntly agree in the substance of the regiment, confessing freely that there must be preaching of the word, administration of the sacraments according to the institution, and the vse of the Power of the kaies in admonitions, suspencions, excommunications: the difference betweene vs is onely touching the persons, and the manner of putting this gouernment in exequution: and therefore men on both parts, though both hold not the truth in this point; yet because both hold Christ the foundation, they still remaine brethren and true members of Christ. As for corruptions in manners, they make not a Church to be no Church, but a badde Church. When as the wicked Scribes and Pharisies sitting in Moses Chaire,[^185] taught the things which he had written, the people are commaunded to heare them, and to doe the thinges which they say, not doing the thinges which they doe. And whereas it is saide, that we hold Christ in word, and denie him in deede; that is answeared thus: deniall of Christ is double, either in iudgement, or in fact: deniall in iudgement ioyned with obstinacie, makes a Christian to be no Christian; deniall in fact, the iudgement still remaining sound, makes not a man to be no Christian, but a badde Christian. When the Iewes had crucified the Lord of life, they still remained a Church, if any vpon earth:[^186] and notwithstanding this their fact, the Apostles acknowledged that the couenant & the promises still belonged vnto them: and they neuer made any separation from their Synagogues, till such time as they had bin *sufficiently conuicted* by the Apostolicall ministerie, that Iesus Christ was the true Messias.\n\nThus wee see where at this day we may finde the true Church of God. Nowe I come to the third question: and that is, at what time a man may with good conscience make separation from a Church? *Answeare.* So long as a Church makes no separation from Christ, wee must make no separation from it: and when it separates from Christ, wee may also separate from it: and therefore in two cases there is warrant of separation. The one is, when the worshippe of God is corrupt in substance. And for this we haue a commandement, *Be not,* saith Paul, *vnequally yoked with infidels:*[^187] *for what fellowshippe hath righteousnes with vnrighteousnes, or what communion hath light with darknes, or what concord hath Christ with Belial? or what part hath the beleeuer with the infidell? or what agreement hath the temple of God with idoles? wherefore come out from among them and* separate *your selues, saith the Lord.* And we haue a practise of this in the old testament. When Ieroboam had set vp idoles in Israel,[^188] then the Priests and Leuites came to Iudah and Ierusalem to serue the Lorde. The second is, when the doctrine of religion is corrupt in substance: as Paul saith, *If any man teach otherwise, and consent not to the wholesome wordes of our Lord Iesus Christ,*[^189] *and to the doctrine which is acdording to godlines, he is puffed vp; from such* separate *your selues. A* practise of this wee haue in the Apostle Paul, who beeing in Ephesus in a Synagogue of the Iewes, spake boldly for the space of three moneths, disputing and exhorting to the thinges which concerne the kingdome of God: *but when certen men were hardned and disobeied, speaking euill of the way of God, he departed from them, and separated the disciples of Ephesus:*[^190] and the like he did at Rome also. As for the corruptions that be in the manners of men that be of the Church, they are no sufficient warrant of separation, vnlesse it be from priuate companie,[^191] as we are admonished by the Apostle Paul; and by the examples of Dauid and Lot. By this which hath beene saide, it appeares that the practise of such as make separation from vs, is very badde and scismaticall, considering our Churches faile not either in the substance of doctrine, or in the substance of the true worship of God.\n\nNow to proceede in the Creede. The Church is further set forth by certen properties and prerogatiues. The properties or qualities are two, *holines* and *largenes.* That the Church is *holy,* it appeares by Peter, which cals it *an holy nation, and a chosen people*: and by Saint Iohn,[^192] who calls it *the holy citie.* And it is so called, that it may be distinguished from the false Church, which is tearmed in Scriptures *the Synagogue of Satan,*[^193] and the *malignant Church.*\n\nNow this holines of the Church is nothing els but a created qualitie in euery true member thereof, whereby the image of God which was lost by the fall of Adam is againe renewed and restored. The author of it is God by his word and spirit, by little and little abolishing the corruption of sinne and sanctifying vs throughout, Ioh. 17. vers. 17. *Father sanctifie them in thy truth, thy word is truth.* And holines must be conceiued to be in the Church on this manner: it is perfect in the Church Triumphant, and it is onely begunne in the Church Militant in this life: and that for speciall cause,[^194] that we might giue all glorie to God; that we might not be high minded, that we might worke our saluation with feare and trembling; that we might denie our selues and wholly depende vpon God. Hence wee learne three things: first that the Church of Rome erreth in teaching that a wicked man, yea such an one as shall neuer be saued, may be a true member of the Catholicke Church: for in reason euery man should be answearable to the qualitie and condition of the Church whereof hee is a member: if it be holy, as it is; hee must be holy also. Secondly we are euery one of vs, as Paul saith to Timothie,[^195] *to exercise our selues vnto godlines,* making conscience of all our former vnholy waies, endeauouring our selues to please God in the obedience of all his commaundements. It is a disgrace to the holy Church of God that men professing themselues to be members of it, should be vnholy. Thirdly our dutie is, to eschewe the societie of Atheists, drunkardes, fornicatours, blasphemers, and all wicked and vngodly persons, as Paul saith, *Be no companions of them and haue no fellowship with the vnprofitable workes of darknes.*[^196] And he chargeth the Thessalonians, that if any man among *them walke inordinately they haue no companie with him that he may be ashamed.*[^197]\n\nThe largenes of the Church is noted in the worde *Catholicke* ▪ that is, generall or vniuersall. And it is so called for three causes. For first of all it is generall in respect of time; because the Church hath had a beeing in all times and ages euer since the giuing of the promise to our first parents in Paradise. Secondly it is generall, in respect of the persons of men: for it standes of all sortes and degrees of men, high and lowe, rich and pore, learned and vnlearned, &c. Thirdly it is Catholicke or vniuersall in respect of place; because it hath beene gathered from all the parts of the earth, specially now in the time of the new Testament; when our Sauiour Christ saith,[^198] that the *Gospell shall be preached in the whole worlde.* To this purpose Iohn saith in the Revelation,[^199] *I beheld and loe a great multitude which no man could number of all nations and kinreds, and peoples and tongues, stoode before the throne and before the lambe, cloathed with long white robes and palmes in their handes.*\n\nAnd the Church which we here professe to beleeue, is called Catholicke, that we may distinguish it from particular Churches, which are not beleeued, but seene with eye, whereof mention is made often in the Scriptures. Rom. 16.5. 1. Cor. 16.19. *the Church in their house*: and *the Churches of Asia.* Coloss. 4.15. *Salute Nymphas and the Church in his house.* Act. 11.22. *the Church of Ierusalem.* Act. 13.1. *the Church at Antioche, &c.*\n\nThat the Church is Catholicke in respect of time, place, person, it ministers matter of endelesse comfort vnto vs. For hereby we see that no order, degree, or state of men are excluded from grace in Christ, vnlesse they will exclude themselues. Saint Iohn saith, *If any man sinne, we haue an advocate with the father, Iesus Christ the righteous.*[^200] Nowe it might be answeared, it is true indeede Christ is an advocate to some men, but he is no advocate to me: Saint Iohn therefore saith further, *and he is the reconciliation for our sinnes, and not for our sinnes onely, but for the whole world,* that is, for all beleeuers of what condition or degree soeuer.\n\nThus much of the properties of the Church: now follow the prerogatiues or benefits which God bestoweth on it, which are in number foure. The first is expressed in these wordes, *The communion of Saints.* Where communion signifieth that fellowshippe or societie that one hath with an other: and by *Saints* we vnderstand not dead men inrolled in the Popes Calender, but all that are sanctified by the blood of Christ, whether they be liuing or dead: as Paul saith, *vnto the Church of God which is at Corinthus, to thē that are sanctified in Iesus Christ Saints by calling. And God is the God of peace in all the Churches of the Saints.*[^201] Nowe if wee adde the clause *I beleeue,* vnto these words, the meaning is this; I confesse and acknowledge that there is a spirituall fellowshippe and societie among all the members of Christ, beeing the faithfull seruants and children of God: and withall I beleeue that I am partaker of the same with the rest.\n\nThis communion hath two parts, fellowship of the members with the head, and of the members with themselues. The communion of the members with their head is not outwarde, but altogether spirituall in the conscience: and for the opening of it we must consider what the Church receiueth of Christ, and what he receiues of it. The Church receiues of Christ foure most worthie benefits. The first, that Christ our Mediatour, God and man, hath truly giuen himselfe vnto vs, and is become our lot and portion, and withall God the father, and the holy Spirit in him, as Dauid saith, *Iehova is the portion of mine inheritance, and of my cuppe:*[^202] *thou shalt maintaine my lotte: the lines are fallen vnto me in pleasant places: yea J haue a faire heritage.* And, *My flesh faileth and my heart also:*[^203] *but God is the strength of my heart, and my portion for euer.* The second is, the Right of adoption, whereby all the faithfull whether in heauen or earth are actually made the children of God. The benefit is wonderfull, howsoeuer carnall men esteeme not of it. If a man should either by election or birth, or any way els be made the sōne & heire of an earthly prince, he would think himselfe highly aduanced: how highly then are they extolled which are made the sonnes of God himselfe. The third benefit is a title and right to the righteousnes of Christ in his sufferings, and his fulfilling of the lawe. The excellencie of it is vnspeakeable, because it serues to award the greatest temptations of the deuill▪ whē the deuil replieth thus, thou art a transgressour of the law of God, therefore thou shalt be damned; by meanes of that communion which we haue with Christ we answere againe: that Christ suffered the curse of the law to free us from due and deserued damnation: and when he further replies, that seeing wee neuer fulfilled the law, we can not therefore enter into heauen: we answere againe, that Christes obedience is a fulfilling of the lawe for us and his whole righteousnesse is ours to make us stand righteous before God. The fourth benefite is a right to the kingdome of heauen, as Christ comforting his disciples saith, *Feare not little flocke it is your fathers pleasure to give you a kingdome*: and hence it is sundrie times called[^204] *the inheritance and the lot of the saints.*\n\nFurthermore for the conueiance of these benefits unto us, God hath ordained the preaching of the worde and the administration of the sacraments, specially the Lords supper: and hath commaunded the solemne and ordinarie use of them in the Church. And hereupon the Lords supper is called the Communion. *The cup of blessing* (saith Paul) *which we blesse, is it not the communion of the blood of Christ: & the bread which we breake,*[^205] *is it not the communion of the bodie of Christ:* that is, a signe and seale of the communion.\n\nAgaine the thinges which Christ receiveth of us are two: our sinnes with the punishment thereof made his by application or imputation: and our afflictions with all the miseries of this life which he accountes his owne, & therefore doth as it were put under his shoulder to beare the burden of them. And this communion betweene Christ and us is expressed in the scriptures by that blessed and heauenly bargaine in which their is mutuall exchaunge betweene Christ and us: he imparts unto us *milke and wine without silver or money* to refresh us,[^206] and *gold tried by the fire* that wee may become rich, and *white raiment* that we may be cloathed, and *eye-salve,* to annoint our eyes that we may see:[^207] & we for our partes returne unto him nothing but blindnesse and nakednesse, and povertie, and the loathsome burden of our filthie sinnes.\n\nThe second parte of the communion is that which the saints haue one with another. And it is either of the liuing with the liuing, or of the liuing with the dead. Now the communion of the liuing standes in three things: I. in like affection: II. in the giftes of the spirit: III. in the use of temporall riches. For the first, communion in affection is, whereby all the seruants of God are like affected to God, to Christ, to their owne sinnes, and each to other. They are all of one nature and heart alike disposed though they be not acquainted nor haue any externall fellowshippe in the flesh. As in a family children are for the most part one like another and brought up alike: euen so it is in Gods familie which is his Church: the members thereof are all alike in heart and affection: and the reason is, because they haue one spirite to guide them all: and therefore S. Peter saieth, *The multitude of them that beleeved were of one heart and of one soule,*[^208] *neither any of them said that any thing of that which he possessed was his owne, but they had all things common.* And the Prophet Esai foretelling the unitie which should be in the kingdome of Christ, saieth, *The wolfe shall dwell with the lambe,*[^209] *and the leopard shall lye with the kidde, and the calfe and the lyon, and the fatte beast togither, and a litle childe shall leade them. The cowe and the beare shall feede, and their yong ones shall lye togither: and the lyon shall eate strawe like the bullocke. The sucking child shall play vpon the hole of the aspe, and the wayned child shall put his hand into the cockatrice hole.* By these beastes are signified, men that be of a wicked & brutish nature: which, when they shall be brought into the kingdome of Christ, shall lay aside the same & become louing, gentle, curteous, & all of one minde. And S. Peter requires of the Church the practise of brotherly loue, and that is to carrie a tender affection to men,[^210] not because they are of the same flesh, but because they are ioyned in the bond of one spirit with us. Furthermore, by reason of this that all the children of God are of one heart, there followes another duty of this communion,[^211] whereby they beare one the burdens of another, & when one mēber of the Church is grieued all are grieued, when one reioyceth all reioyce; as in the body when one member suffereth all suffer.\n\nThe second braunch of their communion is in the giftes of Gods spirite, as loue, hope, feare, &c. And this is shewed, when one man doth employ the graces of God bestowed on him, for the good and saluation of another. As a candle spendeth it selfe to giue light to others: so must Gods people spend those gifts which God hath giuen them for the benefite of their brethren. A christian man howsoeuer hee be the freest man upon earth, yet is he seruant to all men, especially to the Church of God to doe seruice unto the members of it by loue for the good of all.[^212] And this good is procured, when wee convey the graces of God bestowed on us to our breethren: and that is done fiue waies. I. by example: II. by admonition: III. by exhortation: IIII. by consolation: V. by prayer. The first which is, good example, wee are inioyned by Christ saying, *Let your light so shine before men,*[^213] *that they may see your good workes and glorifie your Father which is in heauen.* And that our hartes might be touched with speciall care of this dutie, the Lord settes before us his owne blessed example, saying,[^214] *Be yee holy as I am holy*: and, *Learne of me that I am meeke and lowly.* And Paul saith, *Be ye followers of me as I follow Christ*: and the higher men are exalted, the more carefull ought they to be in giuing good example. For let a man of note or estimation doe euill, and hee shall presently haue many followers. Euill example runnes from one to another like a leprosie or infection: and this Christ signified when hee said that the figge-tree planted in the vineyarde *If it beare no fruite makes all the ground barren.*[^215] The second meanes of communication of the giftes of God vnto others, is admonition, which is an ordinance of God whereby Christian men are to recouer their breethren from their sinnes. *A* man by occasion fallen into the water is in danger of his life▪ and the reaching of the hande by another is the meanes to saue him. Now euerie man when hee sinneth doeth, as much as in him lieth, cast his soule into the very pit of hell: and wholesome admonitions are as the reaching out of the hande to recover him againe. But it will peraduenture be saide, how must wee proceede in admonishing of others? *Answer.* We are to obserue three things. The first is, to search whether we that are to reprooue be faultie our selues in the same thing or no: first we must take out the beame that is in our owne eye,[^216] and so we shall see clearely to put out the mote in our brothers eye. II. before wee reprooue, wee must be sure that the fault is committed: we must not go upon heare-say or likelihoods: and therefore the Holy ghost saith, *Let us consider or observe one another to provoke vnto love or good workes.*[^217] III. before we reproove, wee must in Christian wisdome make choice of time and place: for all times and places serue not to this purpose. And therefore Salomon saith, *It is the glory of a man to passe by an offence.* Furthermore in the act of admonishing, two things are to be obserued. I. a man must deliuer the words of his admonition (so farre foorth as hee can) out of the word of God, so as the partie which is admonished, may in the person of man see God himselfe to reprooue him. II. his reproofe must be made with as much compassion and fellow-feeling of other mens wants as may be.[^218] As Paul saieth, *If any man be fallen by occasion into any fault, ye which are spirituall*[^219] *restore such an one with the spirit of meekenes.* The third way of communicating good things to others is exhortation: and it is a meanes to excite and stirre them on forwarde which doe alreadie walke in the way of godlinesse. Therefore the Holy Ghost saith, *Exhort one another daily, least any of you be hardened through the deceitfulnesse of sinne.* But alas, the practise of this dutie, as also of the former is hard to be found among men; for it is usuall in families that masters and fathers in stead of admonishing their servants and children, teach them the practise of sinne in swearing, blaspheming, slaundering, &c. and as for exhortation, it is not used. Let a man that hath the feare of God offend neuer so little, in stead of brotherly exhortation hee shall heare his profession cast in his teeth, and his hearing of Sermons: this practise is so generall, that many beginning newly to tread in the steppes of godlinesse are hereby daunted, and quite driuen backe. The fourth way is consolation, which is a meanes appointed by God wherby one man shoulde with words of heavenly comforte refresh the soules of others afflicted with sicknesse or any other way feeling the hand of God either in body or in mind▪ And this dutie is as little regarded as any of the former. In time of mens sicknesse neighbours come in, but what say they? *I am sorie to see you in this case, I hope to see you well againe, I would be sory else, &c.* Not one of an hundred can speake a worde of comfort to the wearie: but we are faultie herein. For with what affection doe we beleeue the communion of Saints, when we our selues are as drie fountaines that doe scarse convey a drop of refreshing to others. The last meanes is praier, whereby Gods Church procureth Gods blessings for the seuerall members thereof, and they againe for the whole. And herein lies a principall point of the communion of Saints; which ministreth notable comfort to euery Christiā heart. For hence we may reason thus: I am indeede a member of the Catholike Church of God, and therefore though my owne prayers be weake, yet my comfort is this, I knowe that I am partaker of all the good praiers of all the people of God dispersed ouer the face of the whole earth my fellowe members, and of all the blessings which God bestowes on them. This will make us in all our troubles to say with Elisha, *Feare not, for they that be with vs are more then they that be with them.*[^220] When the people of Israel had sinned in worshipping the golden calfe, the wrath of the Lord was kindled & made a breach into them, as canon shott against a wall: but Moses the seruant of God stood in the breach before the Lord to turne away his wrath, least hee shoulde destroy them.[^221] And the prayer of Moses was so effectuall that the Lord said,[^222] *Let me alone,* as though Moses by praier had held the hand of God that he could not punish the people. And some think that Stevens praier for his enemies when he was stoned was a meanes of Pauls conuersion. And surely though there were no other reason, yet this were sufficient to mooue a man to imbrace Christian religion, considering that being a member of the Church hee hath parte in all the praiers of the saintes through the world, and of the blessings of God that come thereby.\n\nThe third part of this communion is in temporall things, as goods and riches: whereby I meane no[^223] anabaptisticall communion, but that which was used in the primitiue Church, when they had all things common in respect of use: and some solde their goods and possessions and parted them to all men, as euery one had neede. And by their example we are taught to be content to employ those goods which God hath bestowed on us for the good of our fellow members within the compasse of our callings, and to our abilitie & beyond our ability if need require. Paul saith, *Do good to all but specially to thē which are of the houshold of faith.*[^224]\n\nThe communion of the liuing with the deade standes in two things: the one is, that the saintes departed in the Church Triumphant doe in generall pray for the Church Militant vpon earth, desiring the finall deliuerance of all their fellow members from all their miseries. And therefore in the Apocalyps they crie on this manner, *How long Lord holy and true! doest not thou iudge and avenge our bloode on them that dwell on the earth.*[^225] I say in generall, because they pray not for the particular conditions and persons of men upon earth, considering they neither know, nor se, nor heare us: neither can they tell what things are done upon earth. The second is, that the godly on earth doe in heart and affection converse with them in heauen desiring continually to be dissolued and to be with Christ. Now whereas the Papists do further inlarge this communion, auouching that the Saintes in heauen make intercession to Christ for us, and impart their merits vnto us; & that we againe for that cause are to invocate them, & to do unto them religious worship, we dissent from, being resolued that these things are but inventions of mans braine wanting warrant of the word.\n\nLastly, to conclude, a question may be demanded, how any one of us may particularly know and be assured in our selues, that we haue part in this communion of Saints. *Ans.* S. Iohn opens this point to the full when he saieth, *If wee say that we have fellowship with him,*[^226] *and yet walke in darkenesse, we lye: but if wee walke in the light, as hee is light, then we haue fellowship one with another, and the bloode of Christ purgeth vs from all our sinnes.* In which wordes hee makes knowledge of Gods will ioyned with obedience to be an infallible marke of one that is in the communion: as on the contrarie, ignorance of Gods will, or disobedience, or both to be tokens of one that hath neither fellowship with Christ, or with the true members of Christ. And therefore to end this point, if we would haue fellowship with Christ, let us learn to know what sin is & to flie frō the same as frō the bane of our soules, & to make conscience of euery euil way.\n\nThe duties to be learned by rhe communion of the saints are manifold. And first of all if we do beleeue the fellowship which all the faithfull haue with Christ & with themselues, and be resolued that we haue part therein, then must we separate and withdrawe our selues from all ungodly and unlawfull societies of men in the world whatsoeuer they be. Vnlawfull societies are manifold, but I will only touch one, which euery where annoieth religion, and hindreth greatly this communion of saints, & that is when men ioyne them selues in company to passe away the time in drinking, gaming, &c. Behold a large fellowship which beareth sway in all places; there is almost no towne but there is at the least one knot of such companions: & he that will not be combined with such loose mates, he is thought to be a man of no good nature: he is foisted forth of euery company; he is no body: & if a man will yeeld to run riot with them in the mispending of his time & goods, he is thought to be the best fellow in the world. But what is done in this societie? and how do these cupcompanions spend their time? surely the greatest part of day & night is usually spent in swearing, gaming, drinking, surfetting, revelling, & railing on the ministers of the word, & such as professe religion, to omit the enormities which they procure unto themselues hereby: & this behauiour spreads it selfe like a canker ouer euery place, & it defiles both towne and cuntry. But we that looke for comfort by the communion of saints, must not cast in our lotte with such a wicked generation, but separate our selues from them. For undoubtedly their societie is not of God but of the deuill: and they that are of this societie, can not be of the holie communion of saints: and surely except the Magistrate by the sword, or the Church by the power of the kaies doe pull downe such fellowship, the holy societie of Gods Church and people must needes decay. Excommunication is a censure ordained of God for this end, to banish them from this heauenly communion of the members of Christ that liue inordinately and haue communion with men in the workes of darkenesse.\n\nSecondly by this we are taught that men professing the same religion, must be linked in societie and converse togither in Christian loue, meekenesse, gentlenesse, & patience: as S. Paul taught the Philippians, *If there be any fellowship of the spirit,*[^227] *if there be any compassion and mercy, fulfill my ioy, that we may be like minded, having the same love, beeing of one accord and of like iudgement.* And againe, *Keepe* (saith he) *the vnitie of the spirit in the bond of peace.* Why? Marke how his reason is fetched from this communion: *Because there is one body,*[^228] *one spirit, even as you are called into the hope of your vocation, one Lorde, one faith, one hope, one baptisme, one God and father of all, which is above all and in all.* And no doubt the same reason made Dauid say, *All my delight is in the saints which be vpon earth.*[^229]\n\nThirdly euery christian man that acknowledgeth▪ this communion must carrie about with him a fellow·feeling, that is, an heart touched with compassion in regard of all the miseries that befall either the whole Church or any mēber thereof, as Christ our head teacheth us by his owne exāple, when he called to Saul, & said *Saul, Saul, why persecutest thou me*? giving him to understand, that he is touched with the abuses done to his Church as if they had directly beene done to his owne person. The Prophet Amos reproueth the people, because they dranke wine in bowles, and annointed themselues with the chiefe ointments: but why? was it not lawfull for them to doe so? yes: but the cause for which they are reprooved followeth: *No man* (saith he) *is sory for the affliction of Ioseph.*[^230] In the middest of their delightes and pleasures they had no regard or compassion of the miseries of the poore Church and seruants of God elsewhere in affliction, which euery man ought to shew forth in the practise of all duties of loue: and therefore Paul saith, *Pray alwaies with all maner of praiers and supplications in the spirit,*[^231] *and watch thereunto with all perseverance and supplications for the saints.* And he highly commendeth the Philippians *for communicating to his afflictions.*[^232] And further he biddeth Philemon *to comfort Onesimus his bowels in the Lorde.* And S. Iohn saieth, If a mans life woulde saue his neighbours soule, hee must lay it downe for him, if need require.[^233] Wee haue all of us daily occasion to practise this duty towards the afflicted members of Gods Church in other cuntries. For howsoeuer we enioy the gospell with peace, yet they are under persecution for the same: and so oft as wee heare report of this, we should suffer our hearts to be grieued with them, and pray to God for them.\n\nWee must here be admonished not to seeke our owne things, but to referre the labours of our callings to the common good especially of the Church whereof we are members. As for them that seeke for nothing but to maintaine their owne estate and wealth, and therefore in their trades use false weights and measures; the ingrossing, corrupting, mingling of wares; glosing, lying, smoothing, swearing, forswearing, dissembling, griping, oppressing of the poore, &c. they may plead for themselues what they will, but in truth they neuer yet knew what the communion of Saints meant.\n\nLastly, considering wee are all knitte into one mysticall body, and haue mutuall fellowship in the same, our dutie is both to redresse the faultes of our breethren and to couer them, as the hande in the bodie laies the plaister upon the sore in the foote or in the legge, and withall couers it. Loue couers the multitude of sinnes. And when men disgrace their brethren for their wants, and blase them to the world, they doe not the dutie of fellow members.\n\n[^1]: August. in enchir. c. 56.\n[^2]: Idem lib. 4. cap. 10. de symb. ad Catech.\n[^3]: Ruffin. in symb.\n[^4]: Aug. tract. 29. in Ioh.\n[^5]: Epiphan. in Anchor.\n[^6]: 1. Pet. 2.9.\n[^7]: Luk. 12.32.\n[^8]: Bernard. in Cant.\n[^9]: Col. 1.18.\n[^10]: Gal. 16.\n[^11]: Eph. 3.15.\n[^12]: Gal. 4.26. Heb. 12.22▪\n[^13]: Heb. 11.13.\n[^14]: A childe might answer this obiection, if men were elect and refused for their foreseene faith and vnbeliefe.\n[^15]: August. Beda. Tho. Aquinas on this place.\n[^16]: 2. Tim. 2.19.\n[^17]: Math. 7.23. Act. 13.48.\n[^18]: Iud. 4.\n[^19]: Eph. 1.4, 5.\n[^20]: Rom. 8.18. Eph. 1.5.\n[^21]: Eph. 1.4.\n[^22]: Ioh. 1.12.\n[^23]: Rom. 9.11.\n[^24]: and 11.29.\n[^25]: 1. Sam. 15.29.\n[^26]: Mal. 3.6.\n[^27]: Eph. 1.4. 1. Thess. 1.4. 1. Pet. 1.2.\n[^28]: Psal. 69.28. Exod. 32.32 Rom. 9.3.\n[^29]: Ioh. 6.70.\n[^30]: Ioh. 15.19.\n[^31]: Eph. 1.4.\n[^32]: 1. Pet. 1.20. August. de praedest. sanct. c. 15.\n[^33]: Act. 2.23. 2. Tim. 1.9.\n[^34]: Eph. 1.5.\n[^35]: Rom. 8.30.\n[^36]: Tit. 1.1. Act. 13.48.\n[^37]: Rom. 8.30.\n[^38]: 1. Pet. 2.2▪\n[^39]: Eph. 2.10▪\n[^40]: Luk. 10.20.\n[^41]: 2. Pet. 1.10.\n[^42]: 2. Cor. 13.5.\n[^43]: Rom. 8.16.\n[^44]: 2. Cor. 7.10.\n[^45]: Gal 5.17.\n[^46]: 1. Ioh. 5.18.\n[^47]: 2. Cor. 10.5.\n[^48]: Philip. 4.8.\n[^49]: Phil. 3.8. Mat. 13.44.\n[^50]: Mat. 10.41.\n[^51]: 2. Tim. 4.8.\n[^52]: 1. Ioh. 2.3.\n[^53]: Mal. 3.17. Si quod vis nō potes deus factū computat. August.\n[^54]: Psal. 119.6 ▪ Iam. 2.10.\n[^55]: 2. Tim. 2.19.\n[^56]: 1. Thess. 3.23.\n[^57]: Bernard. Looke pag. 12.\n[^58]: Iud. 4. Rom. 9.22. 2. Cor. 4.3. 2. Th. 2.9, 13\n[^59]: Mat. 11.25.\n[^60]: Vers. 26.\n[^61]: Hos. 13.9.\n[^62]: Prov. 16.4.\n[^63]: Rom. 9.22.\n[^64]: 1. Pet. 2.8.\n[^65]: 2. Cor. 4.3.\n[^66]: Esai. 6.9.\n[^67]: Ps. 69. & 109.\n[^68]: 2. Tim. 4.14.\n[^69]: 1. Ioh. 5.16.\n[^70]: 1. Cor. 16.22.\n[^71]: 1. Ioh. 3.\n[^72]: See Illyr. Catal. test. veritatis. Rev. 12.17.\n[^73]: Rom. 11.5.\n[^74]: 2. Tim. 1.9.\n[^75]: Phil. 1.29.\n[^76]: Rom. 3.24.\n[^77]: Eph. 2.10.\n[^78]: Ier. 32.40.\n[^79]: Rom. 6.26.\n[^80]: Ier. 9.24.\n[^81]: Ioh. 17.3.\n[^82]: Mat. 24.24.\n[^83]: Luk. 10.20.\n[^84]: 2. Tim. 2.19.\n[^85]: Rom. 8.33.\n[^86]: Rom. 11.20.\n[^87]: Esa. 1.10.\n[^88]: 2. Pet. 1.10.\n[^89]: Eph. 1.4.\n[^90]: Eph. 2.10.\n[^91]: 2. Th. 2.13.\n[^92]: Rom. 9. 2. Tim. 2.21.\n[^93]: Rom. 8.29.\n[^94]: Phil. 3.10.\n[^95]: Rom. 9.22.\n[^96]: Eccles. 9.1.\n[^97]: Act. 2.23.\n[^98]: Act. 4.28.\n[^99]: Nolenie, nesciente, non curante.\n[^100]: 1. Volendo velle.\n[^101]: 2. Nolendo nolle, or penitus nolle.\n[^102]: 3. Remissè & velle & nolle, or nolendo velle.\n[^103]: Decretum dei non tollit libertatē voluntatis sed ordinat.\n[^104]: 2. Sam. 12.11.\n[^105]: Mark. 5.12.\n[^106]: Eph. 1.9.\n[^107]: quid vult fieri de nobis, or, in nobis.\n[^108]: quid vult fieri à nobis.\n[^109]: Ioh. 13.18.\n[^110]: Math. 22.14.\n[^111]: Ioh. 17.2, 11, 24.\n[^112]: Apoc. 17.8. and 20.12. Math. 25.34.\n[^113]: Math. 7.23. Ioh. 3.36.\n[^114]: Ioh. 17.9.\n[^115]: Ioh. 10.27.\n[^116]: Rom. 8.33.\n[^117]: Psal. 32.1. Rom. 5.1.\n[^118]: Isai 45.7.\n[^119]: Gal. 5.27.\n[^120]: 〈 in non-Latin alphabet 〉.\n[^121]: 2. Cor. 5.18.\n[^122]: Gen. 6.\n[^123]: Esai. 49.9.\n[^124]: Ose 2.23. & 1.10. Zach. 2.11. Act. 14.16. Eph. 2.13.\n[^125]: Mat. 10.6, 7.\n[^126]: Mat. 15.22.\n[^127]: Esai. 55.5.\n[^128]: Act. 17.30.\n[^129]: Rom. 16.26. 1. Tim. 3.16.\n[^130]: Apella, Verpus Recutitus, Sabbatarius, Cultor nabium.\n[^131]: 2. Thes. 3.1.\n[^132]: 2. Cor. 4.4.\n[^133]: 2. Cor. 3.5.\n[^134]: Gal. 3.28.\n[^135]: Esai. 9.16.\n[^136]: Rom. 8.32.\n[^137]: Ioh. 6.53, 54.\n[^138]: Ioh. 1.14.\n[^139]: Ioh. 17.2\n[^140]: Act. 2.42.\n[^141]: 1. Cor. 1.30.\n[^142]: Ephes. 5.30.\n[^143]: Jus ad rem.\n[^144]: Jus in re.\n[^145]: Ioh. 15.1.\n[^146]: Esai. 5.7.\n[^147]: Cant. 6.10.\n[^148]: Luk. 8.15.\n[^149]: Ezec. 47.12.\n[^150]: Eph. 2.22. Coloss. 2.19.\n[^151]: 1. Ioh. 2.19.\n[^152]: Rev. 22.15.\n[^153]: Act. 2.47.\n[^154]: Cant. 6.8.\n[^155]: Heb. 12.23.\n[^156]: Rev. 7.10.\n[^157]: Act. 14.22.\n[^158]: Luk. 9.23.\n[^159]: 2. Cor. 5.8.\n[^160]: Phil. 1.23.\n[^161]: Rev. 2.4.\n[^162]: Gal. 1.6.\n[^163]: August. de Baptis. lib. 2. cap. 3. Ioh. 16.13.\n[^164]: Ioh. 3.34. Act. 20.20, 27.\n[^165]: 1. Tim. 3.11.\n[^166]: Rom. 10.\n[^167]: 1 King 19.14, 18.\n[^168]: 2. Chron. 15.3.\n[^169]: Math. 13.25, 47.\n[^170]: 1. Pet. 1.23. Hebr. 5.13. 1. Cor. 3.2.\n[^171]: Isai 49.22.\n[^172]: Cant. 1.6.\n[^173]: vers. 7.\n[^174]: 2. Kin. 4.23.\n[^175]: Psal. 84.7.\n[^176]: 2. Tim. 2.12.\n[^177]: iustification by works.\n[^178]: Gal. 5.2, 3. Hebr. 6.1. 1. Cor. 3.10.\n[^179]: 1. Cor. 3▪15.\n[^180]: 2. Tim. 3.8.\n[^181]: Gal. 5.2.\n[^182]: Herodot.\n[^183]: Hos. 1.9.\n[^184]: and so ouerturnes the sacrament.\n[^185]: Math. 23.2.\n[^186]: Rom. 9.4. Act. 2.39.\n[^187]: 2. Cor. 6.14.\n[^188]: 2. Chr. 11.14.\n[^189]: 1. Tim. 6.3.\n[^190]: Act. 19.9. & 28.28.\n[^191]: 1. Cor. 5.11. Psal. 17.4. 2. Pet. 2.8.\n[^192]: 1. Pet. 2.9. Rev. 11.2. & 22 29.\n[^193]: Rev. 2.9. & 3.9. Psal. 26.5.\n[^194]: 1. Tim. 1.17. Rom. 11.20 Phil. 2.12. Mar. 9.24.\n[^195]: 1. Tim. 4.7.\n[^196]: Eph. 3.7.\n[^197]: 2. Thess. 3.14.\n[^198]: Math. 26.23.\n[^199]: Rev. 7.9. Catholica. i. per totum orbem diffusa, August. epist. 170.\n[^200]: Ioh. 2.1, 2.\n[^201]: 1. Cor. 1.2. and 14.33.\n[^202]: Psal. 16.5.\n[^203]: Psal. 73.26.\n[^204]: Act. 26.18. Coloss. 1.12. Eph. 1.18.\n[^205]: 1. Cor. 10.16.\n[^206]: Isa. 55.1.\n[^207]: Rev. 3.18.\n[^208]: Act. 4.32.\n[^209]: Esa. 11.6, 7.\n[^210]: 2. Pet. 1.7.\n[^211]: Gal. 6.2.\n[^212]: Gal. 5.13.\n[^213]: Mat. 5.\n[^214]: Leuit. 11▪44. Mat. 11.28. 1. Cor. 11.1.\n[^215]: Luk 13.18.\n[^216]: Mat. 7.5.\n[^217]: Heb. 10.24·\n[^218]: Gal 6.1.\n[^219]: As Chirurgians tēderly set armes & legs in ioynt.\n[^220]: 2. Kin. 6.16▪\n[^221]: Psa. 106.23.\n[^222]: Exod. 32.10.\n[^223]: Spirituall communion doth not barr a division of temporall goods▪ Act. 2.21. 2. Cor. 8.1.\n[^224]: Gal. 6.10.\n[^225]: Rev. 6.10.\n[^226]: 1. Ioh. 1·6.\n[^227]: Phil. 2.1.\n[^228]: Ephes. 4.3.\n[^229]: Psal. 16.3.\n[^230]: Amos. 6.6.\n[^231]: Eph. 6.18.\n[^232]: Phil. 4.14.\n[^233]: 1. Ioh. 3.16."},{"number":10,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[10],"items":[],"text":"Thus much for the first benefit bestowed on the Church: the second is, *Forgivenesse of sinnes*: which may be thus described, *Forgivenesse of sins is a blessing of God upon his Church procured by the death & passion of Christ, whereby God esteemes of sinne as no sinne, or, as not committed.* In this description I haue couched fiue points, which we are seuerally to consider. The first, who is the authour of forgiuenesse of sinnes? *Answ.* God, whose blessing it is: for sinne is onely committed against God, and the violating of his lawes & commandements are properly sinnes. And the offence done to any man or creature is no more in it selfe but an *offence* or *iniurie:* yea the breach of mans cōmandement is no sinne, unlesse it doe imply withall the breach of Gods commandement. Therefore it is a prerogatiue belonging to God alone to pardon sinne: and when wee are taught to say▪ Forgiue us our trespasses as *wee forgive them that trespasse against vs,* the meaning is not, that we forgiue sinnes as they are sinnes, but onely as trespasses, that is, losses, hurtes, and damages done unto us by men. It may be further saide, God hath giuen this power and commaundement to his ministers to forgiue sinnes, saying, *Whose sinnes yee remitte, they are remitted.*[^1] *Answere.* Gods ministers doe not properly forgiue sinnes, but onely in the name of God according to his worde pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God: and therefore it is a most certaen trueth that none can forgiue sinnes but God onely:[^2] it was auouched by the Pharisies and not denied by Christ. Hence it followeth, that remission of sinne being once granted remaines for euer, because Gods loue unto the elect is unchangeable, and his decree concerning their saluation can not be altered. The second point is, to whome remission of sinnes is giuen? *Answer.* To the Catholike Church, that is, to the whole company of men predestinate to saluation: as Esai saieth, *The people that dwell therein* (that is,[^3] in the Church) *shall have their sinnes forgiuen.* And, *they shall call them the holy people, the redeemed of the Lord:*[^4] *and thou shalt be named, a citie sought out and not forsaken.* And if there had bene an uniuersall remission of sinnes to all men as some doe dreame, it should not here haue bin made a peculiar prerogatiue of the Church. The thirde point is, what is the means wherby pardō of sin is procured at Gods hand?[^5] *Ans.* The death & passion of Christ: so Paul saith, *Christ dyed for our sinnes:* that is, Christ died to be a paiment & satisfaction to Gods iustice for our sins. And S. Iohn saith,[^6] *The blood of Iesus Christ his sonne clenseth vs frō all sinne.* And Peter saith, *Knowing that ye were not redeemed with corruptible things,*[^7] *as silver & gold frō your vaine conversation, &c. but with the pretious blood of Christ as of a lamb undefiled & without spot.* The fourth point is, after what maner sinne is forgiuen? *Answ.* By an action of God, whereby for the merite of Christ, hee esteemes and accountes sinne as no sinne, or, as if it had neuer beene committed. Therefore Dauid saieth,[^8] *Blessed is the man to whome the Lorde imputeth no sinne.* And in Esai the Lorde saieth, *I have put away thy transgressions like a cloud,*[^9] *and thy sinnes as a myst.* Now wee know that cloudes and mystes which appeare for a time are afterwarde by the sunne utterly dispersed. And king Hezekias when he would shewe that the Lord had forgiuen him his sinnes, saith, *God hath cast them behind his backe,* alluding to the maner of men,[^10] who when they will not remember or regard a thing, doe turne their backes upon it. And Micheas saieth, that *God doth cast all the sinnes of his people into the bottome of the sea,*[^11] alluding to Pharao, whom the Lord drowned in the bottome of the redde sea. And Christ hath taught us to pray thus: *Forgive vs our debtes, as wee forgive our debters:* in which wordes is an allusion to creditours, who then forgiue debts, when they account that which is debt as no debt, and crosse the booke. Hence it appeares, that damnable & vile is the opiniō of the Church of Rome which holdeth that there is a remission of the *fault* without a remission of the *punishment*: & withall, the doctrines of humane satisfactions, & indulgencies, and purgatorie, & praier for the dead, built upon this foundatiō, are of the same kind.\n\nMoreouer, wee must remember to adde too this clause, *I beleeve,* and then the meaning is this. I do not only beleeue that god doth giue pardon of sinne to his church & people (for that the verie deuils beleeue) but withall I beleeue the forgiuenes of mine owne particular sins. Hence it appeares that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes.\n\nBy this prerogative we reape endlesse comfort: for the pardon of sinne is a most wonderfull blessing, and without it euery man is more miserable and wretched then the most vile creature that euer was. We loathe the serpent or the toade; but if a man haue not the pardon of his sinnes procured by the death and passion of Christ, hee is a thousand folde worse then they. For when they die, there is the end of their woe and miserie: but when man dieth without this benefite, there is the beginning of his. For first in soule till the day of iudgement, and then both in body and soule for euermore he shall enter into the endlesse paines and tormentes of hell; in which if one shoulde continue so many thousand yeres as there are drops in the Ocean sea, and then be deliuered, it were some ease: but hauing continued so long (which is an unspeakeable length of time) he must remaine there as long againe, and after that for euer and euer without release: and therefore among all the benefits that euer were or can be thought of, this is the greatest & most pretious. Among all the burdens that can befall a man, what is the greatest? Some wil say, sickenesse, some ignominie, some pouertie, some contempt: but indeed among all, the heauiest and the greatest is the burden of a mans owne sinnes, lying upon the conscience and pressing it downe, without any assurance of pardon. Dauid being a King had no doubt all that heart could wish; and yet hee, laying aside all the roialties and pleasures of his kingdome, saith this one thing aboue all, that *he is a blessed mā that is eased of the burdē of his sinnes.*[^12] A lazar man full of sores is vgly to the sight, and we can not abide to looke upon him: but no lazar is so lothsome to us, as all sinners are in the sight of God: & therfore Dauid counted him blessed, *whose sinnes were covered.* It may be some will say, there is no cause why a man should thus magnifie the pardon of sinne, considering it is but a common benefite. Thus indeede men may imagine which neuer knewe what sinne meant: but let a man onely as it were, but with the tippe of his finger haue a little feeling of the smarte of his sinnes, hee shall finde his estate so fearefull, that if the whole worlde were set before him on the one side, and the pardon of sins on the other, hee would choose the pardon of his sinne before ten thousand worldes. Though many drowsie protestants esteeme nothing of it, yet to the touched conscience it is a treasure, which when a man findes, he hides it, and goes home and selles all that hee hath and buyes it. Therefore this benefit is most excellent, and for it the members of Gods Church haue great cause to giue God thankes without ceasing.\n\nThe duties to be learned hence are these. And first of all here comes a common fault of men to be rebuked. Every one will say, that he beleeueth the remission of sins, yet no man almost laboureth for a true & certen perswasion hereof in his owne conscience: & for proofe hereof, propound this question to the common Christian; Doest thou perswade thy selfe that God giues remission of sinnes unto his Church? The answer will be, I know and beleeue it. But aske him further: Doest thou beleeue the pardon of thine owne sinnes? and then comes in a blinde answer, I haue a good hope to God ward, but I can not tell; I thinke no man can say so much: for God saieth to no man, thy sinnes are pardoned. But this is to speake flat contraries, to say they beleeue, and they can not tell: and it bewraies exceeding negligence in matters of saluation. But let them that feare God, or loue their owne soules health, giue all diligence to make sure the remission of their owne sinnes: withall, avoiding hardnesse of heart and drowsinesse of spirit, the most fearefull iudgements of God which euery where take place. The foolish virgines went forth to meete the bridegroome with lampes in their handes as well as the wise, but they neuer so much as dreamed of the horne of oile, till the comming of the bridegrome. So many men live in the Church of God as members thereof, holding up the lampe of glorious profession: but in the meane season they seeke onely for the thinges of this life, neuer casting how they may assure them selues in conscience touching their reconciliation with God, till the day of death come.\n\nSecondly, if we be here bound to beleeue the pardon of all our sinnes, then wee must euerie day humble our selues before God, and seeke pardon for our daily offences: for he giues grace to the humble or contrite; he filles the hungrie with good things when the rich are sent empty away. When Benhadad the king of Syria was discomfited and ouercome by the king of Israel,[^13] by the counsell of his seruants, who tolde him that the kings of Israel were mercifull men, hee sent them cloathed in sackcloath with ropes about their neckes to intreate for peace and fauour. Now when the king saw their submission, he made couenant of peace with him. We by our sinnes must iustly deserue hell, death, and condemnation euerie day, and therefore it standeth us in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes, craving and intreating for nothing in the worlde so much as for pardon of our sinnes, and that day by day without ceasing till the Lorde giue this blessed answere to our consciences, that all our sinnes are put out of his remembrance. We must not thinke that God putteth grace into mens heartes when they lie snurting upon their elbowes, and either not use or despise the meanes: but wee must first use the meanes partly by making confession of our sinnes to God, and partly by crying to heauen for pardon: and then when by his grace wee begin to desire grace, hee giues further grace.\n\nLastly, if we beleeue the pardon of our sinnes, then wee must chaunge the tenour and course of our liues, and take heede of breaking Gods commaundementes by doing any of those things, whereof our consciences doe accuse us, and tell us, that by them we haue displeased God heretofore. A man that for some misdemeanour hath bene cast into prison and lyen there many yeeres winter and sommer in cold irons: when he obtaines libertie, hee will often bethinke himselfe of his old miserie, and take heede for euer least hee fall into the same offence againe: and hee which hath seene his owne sinnes and felt the smart of them, and withall by Gods goodnes obtained assurance touching the pardon of them, will neuer wittingly and willingly commit the like sinnes any more, but in all things chaunge the course of his life. As for such as say, that they haue the pardon of their sinnes and yet liue in them still, they deceiue themselues and haue no faith at all.\n\n[^1]: Ioh. 20.23.\n[^2]: Mar. 2.7.\n[^3]: Esa. 33.24.\n[^4]: Esa. 62.12.\n[^5]: Rom. 4.25.\n[^6]: 1. Ioh. 1.7.\n[^7]: 1. Pet. 1.18.\n[^8]: Psal. 32.1.\n[^9]: Esa. 44.22.\n[^10]: Esa. 38.17.\n[^11]: Mich. 7.19.\n[^12]: Psal. 32.1.\n[^13]: 1. Kin. 20.32"},{"number":11,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[11],"items":[],"text":"Thus much for the second benefite which God bestoweth on his Church, namely remission of sinnes: now followeth the third in these wordes: *The resurrection of the body.* In the handling wherof sundry points must be considered. The first, whether there be a resurrection or no? This question must needs be handled, because Epicures and Atheists in all ages, and at this day some doe call this article in question. Now that there is a resurrection of the body after death, it may be prooued by many arguments, whereof I will onely touch the principall. The first is taken from the worke of redemption. Saint Iohn writeth, *that Christ came to dissolue the workes of the devill:* which are sinne, and by sinne, death:[^1] and hence I reason thus: If sinne and death are to be dissolued utterly, then the bodies of the faithfull which are dead in the graue, must needes be made aliue: otherwise death is not abolished: but sinne and death must be utterly abolished, therefore there shall be a resurrection. Secondly, God had made a couenāt with his church, the tenor wherof is this, *I will be thy God & thou shalt be my people.* This couenāt is not for a day or an age, or for a thousande yeeres or ages, but it is euerlasting & without end, so as Gods people may say of God for euer, God is our God: & likewise God will say of his Church for euermore, this people is my people. Now if Gods couenant be euerlasting, then all the faithfull departed from the beginning of the world must be raised again to life. And if god should leaue his people in the graue under death for euer, how could they be called the people of God? for he is a God of mercy and of life it selfe: & therefore though they abide long in the earth, yet they must at length be reuiued againe. This argument Christ useth against the Sadduces, which denied the resurrection:[^2] *God is not the god of the dead but of the living,* but *god is the god of Abrahā, Isaac & Iacob,* which are dead, and therfore they must rise againe. The third argument may be taken from the tenour and order of Gods iustice. It is an especiall part of Gods glory to shewe forth his mercie on the godly▪ and his iustice upon the wicked in rewarding them according to their workes, as the Apostle saith,[^3] *God will reward every man according to his workes: to them that by continuance in well doing, seeke glorie, and honour, and immortalitie, life eternall: but vnto them that disobey the trueth, that be contentious and obey vnrighteousnesse, shall be indignation and wrath.* But in this life God rewardeth not men according to their doings: and therefore Salomon speaking of the estate of all men in this world saith, *All things come alike to all, and the same condition is to the iust and vniust,*[^4] *to the good and bad, to the pure and polluted, to him that offereth sucrifice, and to him that offreth none.* Nay, which is more, here the wicked flourish, and the godly are afflicted. The ungodly haue hearts ease and all things at will, whereas the godly are oppressed and ouerwhelmed with all kinde of miseries, and are as sheepe appointed for the slaughter. It remaines therefore that there must needes be a generall resurrection of all men after this life, that the righteous may obtaine a reward of Gods free mercie, and the wicked utter shame and confusion. But some will say, It is sufficient that God doe this to the soule of euery man, the body needeth not to rise againe. I answer, that the ungodly man doeth not worke wickednes only in his soule, but his body also is an instrument thereof: and the godly doe not onely practise righteousnes in their soules, but in their bodies also. The bodies of the wicked are the instrumentes of sinne, and the bodies of the righteous are the weapons of righteousnesse: and therefore their bodies must rise againe, that both in bodie and soule they may receiue a rewarde according to that which they haue wrought in them. The fourth argument, which is also used by Paul is this: Christ himselfe is risen, and therefore all the faithfull shall rise againe:[^5] for he rose not for himselfe as a priuat man, but in our roome and steade and for us. If the head be risen, then the mēbers also shal rise againe: for by the same power whereby Christ raised himselfe, he both can & will raise all those that be of his mysticall bodie, he beeing *the first fruits of them that sleepe.* The fifth argument is taken from expresse testimonie of Scripture. Iob hath an excellent place for this purpose, *I am sure* (saith he) *that my Redeemer liueth, and he shall stande the last on the earth,*[^6] *and though after my skinne wormes destroy this bodie, yet J shall see God in my flesh, whom I my selfe shall see and mine eies shall behold, and none other for me.* And Saint Paul to the Corinthians auoucheth and prooueth this point at large, by sundrie arguments which I will not stand to repeat; this one remembered: *If* (saith he) *the dead rise not againe, then your faith is vaine, our preaching is in vaine, and the godly departed are perished.*[^7] The sixth argument may be taken from the order of nature, which ministreth certain resemblances of the resurrection; which though they be no sufficient proofes, yet may they be inducements to the truth. Both Philosophers and also Divines haue written of the Phoenix, that first shee is consumed to ashes by the heat of the sunne, and that afterward of her ashes riseth a young one: and on this manner is her kinde preserued. Againe swallowes, wormes, and flyes, which haue lien dead in the winter season, in the spring, by vertue of the sunnes heat, reuiue againe: so likewise men fall in sounes and traunses, beeing for a time without breath or shew of life, and yet afterward come againe: and (to vse Pauls example) before the corne can grow and beare fruit it must first be cast into the ground and there rotte. And if this were not seene by experience, men would not beleeue it. Againe euery present day is as it were dead and buried in the night following, and yet afterward it returns againe the next morning. Lastly we reade how the old Prophets raised some from death: and our Sauiour Christ raised Lazarus among the rest, that had lien foure daies in the graue and stanke: why then should any thinke it impossible for God to raise all men to life?\n\nBut let vs see what reasons may be alleadged to the contrarie. First it is alleadged that the resurrection of bodies resolued to dust and ashes, is against common sense & reason. *Answeare.* It is aboue reason, but not against reason. For if impotent and miserable men, as experience sheweth, can by art euen of ashes make the most curious workemanship of glasse, why may we not in reason thinke that the omnipotent and euerliuing God is able to raise mens bodies out of the dust. Secondly it is said, that mens bodies beeing dead, are turned into dust, and so are mingled with the bodies of beasts and other creatures, and one mans bodie with another, and that by reason of this confusion men cannot possibly rise with their own bodies. *Answ.* Howsoeuer this is impossible with men, yet it is possible with God. For he that in the beginning was able to create all things of nothing, is much more able to make euery mans body at the resurrectiō of his own matter, & to distinguish the dust of mens bodies from the dust of beasts, and the dust of one mans bodie from another. The goldsmith by his art cā sunder diuers metells one frō another: & some men out of one metell can draw another, why then should we thinke it vnpossible for the almightie God to do the like? It may be further obiected thus: A man is eaten by a wolfe, the wolfe is eaten by a lyon, the lyon by the foules of the ayre, and the foules of the ayre eaten againe by men: againe one man is eaten of another, as it is vsuall among the Canibals. Nowe the body of that man which is turned into so many substāces, especially into the bodie of another man, cannot rise againe: & if the one doth the other doth not. *Ans.* This reason is but a cavill of mans braine: for we must not think that whatsoeuer entreth into the bodie, & is turned into the substance therof, must rise again, & become a part of the bodie at the day of iudgement; but euery man shall then haue so much substance of his own as shal make his bodie to be entire & perfect; though another mans flesh once eaten be no part therof. Againe it is vrged, that because flesh and blood cannot enter into the kingdom of God: therfore the bodies of men shall not rise againe. *Answ.* By flesh & blood, is not meant the bodies of men simple,[^8] but the bodies of men as they are in weaknes, without glorie, subiect to corruption. For flesh & blood in scripture, signifies sometime the originall sinne & corruption of nature, & sometime mans nature subiect to miseries & infirmities, or the bodie in corruption before it be glorified, and so it must be vnderstoode in this place. Lastly it is obiected, that Salomon saith, *The condition of the children of men,*[^9] *and the condition of beasts are euen as one condition.* Now beasts rise not againe after this life: & therefore there is no resurrection of men. *Answer.* In that place Salomon expoundeth himselfe: They are like in dying: for so he saith, as the one dieth, so dieth the other: he speaketh not of their estate after death.\n\nThe second point to be considered, is the cause of the resurrection. In mankinde we must consider two parts, the Elect & the Reprobate; and they both shall rise againe at the day of iudgement, but by diuers causes. The godly haue one cause of their resurrection, & the vngodly another. The cause why the godly rise again, is the Resurrection of Christ, yea it is the proper cause which procureth and effecteth their resurrection. In the Scripture Adam & Christ are compared together, & Christ is called the second Adam: these were two roots. The first Adam was the root of all mākind, and he conuaieth sinne, & by sinne death to all that sprang of him, Christ onely excepted: the second Adam which is the root of all the Elect, cōuaieth life both in body & soule to all that are vnited to him: & by the vertue of his resurrection they shall rise againe after this life. For looke as the power of the Godhead of Christ when he was dead in the graue, raised his bodie the third day: so shall the same power of Christ his Godhead, conuaie it selfe vnto all the faithfull, which euē in death remain vnited vnto him, & raise thē vp at the last day. And for this cause Christ is called a *quickning spirit.* Nowe the cause why the wicked rise againe, is not the vertue of Christs resurrection, but the vertue of Gods curse, set downe in his word: *In the day that thou shalt eate of the tree of the knowledge of good and euill, thou shalt die the death,* that is, a double death both of bodie and soule. And therefore they arise onely by the power of Christ as he is a iudge, that this sentence may be verified on them; and that they may suffer both in bodie and soule eternall punishment in hell fire.\n\nFurthermore, Saint Iohn setteth downe the outwarde meanes whereby the dead shalbe raised, namely the voyce of Christ: *The houre shall come* (saith he) *in which all that are in the graues shall heare his voice,*[^10] *and they shall come forth.* For as he created all things by his word, so at the day of iudgement by the same voice all shalbe raised againe. This may be a good reason to mooue vs to heare the ministers of God reuerently: for that which they teach is the very word of God: and therefore we are to pray that it may be as effectuall in raising vs vp from the graue of sinne in this life, as it shalbe after this life in raising vs vp from the graue of death vnto iudgement.\n\nThirdly, we are to consider what manner of bodies shal rise at the last day. *Answeare.* The same bodies for substance: this Iob knew well, when he said: *I shall see him at the last day in my flesh, whome I my selfe shall see and none other for me,*[^11] *with these same eies.* Neuerthelesse the bodies of the Elect shalbe altered in qualitie, being made incorruptible and filled with glorie.[^12]\n\nThe last point to be considered, is the ende why these bodies shall rise againe. The principall ende which God intendeth is his owne glorie, in the manifestation of his iustice and mercie. Now at the last day when all men shall be raised to iudgement by the voice of Christ, the godly to life, and the wicked to condemnation; there shall be a full manifestation both of his mercie and iustice: and therefore by consequent a full manifestation of his glorie.\n\nThus much for the doctrines touching the Resurrection: now followe the vses. First it serueth wonderfully for the comfort of all Christian hearts. Dauid speaking not onely of Christ, but also of himselfe, saith most notably: *Mine heart is glad, my tongue reioyceth, and my flesh also doth rest in hope.*[^13] Why so? *For* (saith he) *thou shalt not leaue my soule in graue, neither wilt thou suffer thine holy one to see corruption.* Though the daies of this life be daies of woe and miserie, yet the day of the resurrection shall be vnto all the children of God a time of reioycing and felicitie, and as Peter saith,[^14] *it is the time of refreshing.* Whosoeuer is now an hungred, shall then eate and be filled with the fruit of the tree of life: and whosoeuer is now naked, shalbe then cloathed with the white garments dipped in the bloode of the lambe: and[^15] whosoeuer is now lame, shal haue all his mēbers restored perfectly. And as this day is ioyfull to the godly, so on the contrarie it is a day of woe and miserie to the vngodly: as Saint Iohn saith,[^16] *they that haue done euill shall come forth to the resurrection of condemnation.* If they might cease to liue after this life, and die as the beast doth, O then it would be well with them, for then they might haue an ende of their miserie: but the wicked must after this life rise againe to condemnation, which is the accomplishment of their eternall woe and wretchednes; a rufull and dolefull case to consider, and yet is it the state of all vnbeleeuing and vnrepentant sinners. If a man were bidden to goe to bedde, that after he had slept and was risen againe he might goe to execution, it would make his heart to ake within him: yet this, yea a thousand fold worse is the state of all impenitent sinners: they must sleepe in the graue for a while, and then rise againe, that a second death may be inflicted vpon them in bodie and soule, which is the suffering of the full wrath of God both in bodie and soule eternally. This beeing so, let vs imbrace the good counsell of Saint Peter, who saith, *Amende your liues and turne, that your sinnes may be done away,*[^17] *when the time of refreshing shall come from the presence of the Lord.* If a man die repentant for his sinnes, it is a day of refreshing; but if he die in his sinnes, impenitent and hard hearted, it is a day of eternall horrour, desperation, and confusion.\n\nAgaine, if wee beleeue that our bodies shall rise againe after this life, and stand before God at the last day of iudgement, wee must daily enter into a serious consideration of this time, and haue in minde that one day we must meete the Lord face to face. A trauailer comes into an Inne hauing but a pennie in his purse, he sits downe and call for all store of prouision and dainties: now what is to be thought of him? surely in the iudgemēt of all men his behauiour bekens follie, or rather madnes. But why? because he spends freely and hath not regard to the reckoning which must follow: how foolish then and madde is the practise of euery man that liueth in his sinnes, & bathing himselfe in his pleasures in this worlde, neuer bethinking how he shall meete God at the last day of iudgement, & there make reckoning for all his doings. An ancient Divine writes of himself that this saying ranne in his minde,[^18] and sounded alwaies in his eares: *Arise ye dead and come vnto iudgement.* And this ought alwaies to be soūding in our eares, that while we haue time we should prepare our selues to meete God at the last day.\n\nThirdly, if we beleeue the resurrection of the bodie, we are not to weepe and mourne immoderately for our friends deceased. Our Sauiour Christ did weepe for Lazarus: and when Stephen was stoned to death, certaine men that feared God buried him, and made great lamentation for him: and therefore mourning is not condemned: & we must not be as stocks, that are bereft of all compassion: yet remember we must what Saint Paul saith to the Thessalonians: *I would not,*[^19] *brethren, haue you ignorant concerning those which are asleepe, that ye sorrow not, as others which haue no hope.* For the godly man properly dieth not, but laies himselfe down to take a sleepe after his manifold labours in this life; which beeing ended he must rise againe to ioyes euerlasting: and therefore we must moderate and mingle our mourning for the deceased with this and such like comforts.\n\nFourthly, we are taught hence to labour and striue against the naturall feare of death: for if there be a resurrection of our bodies after this life, then death is but a passage or middle way from this life to eternall life. If a begger should be commanded to put off his old ragges, that he might be clothed with rich and costly garments, would he be sorie because he should stand naked a while till he were wholly bestripped of his ragges? No surely; well, thus doth God when he calls a man to death: he bids him put off his old ragges of sinne & corruption, & be clothed with the glorious robe of Christs righteousnes: & our abode in the graue is but for a space, while corruption be put off. This is Pauls argument, saying, *We know that when our earthly house of this tabernacle shalbe dissolued, we haue a building giuen of God, which is an house, not made with hands, but eternall in the heauens.*\n\nFifthly, whereas the godly are subiect to manifold afflictions & miseries, both in bodie and minde in this life, here they shal find a sufficient stay to quiet & calme their minds, if they consider that after this short life is ended, there will insue a ioyfull resurrection.[^20] Iob in the extremitie of all his temptations, made this the comfort to his soule, that one day he should rise again, in which he should enioy the glorious presence of his Creator. And the H. Ghost saith,[^21] that the seruants of God in the daies of Antiochus were racked and tormented, and would not be deliuered: why so? *because they looked for a better resurrection.*\n\nLastly, the consideration of this point serueth to be a bridle to restrain a man from sinne, & a spurre to make him go forward in all godlines of life and conuersation. S. Paul had *hope toward God, that the resurrection of the dead should be both of the iust & vniust.* Now what did this mooue him vnto?[^22] Marke: *herein* (saith he, that is, in this respect) *I endeauour my self to haue alwaies a cleare cōscience towards God and towards man.* And let vs for our parts likewise remember the last iudgement, that it may be a meanes to mooue vs so to behaue our selues in all our actions, that we may keep a good conscience before God and before men: and let it also be a bridle vnto vs to keepe vs backe from all manner of sinne. For what is the cause why men daily defile their bodies & soules with so many damnable practises, without any remorse of conscience? Surely they neuer seriously remember the day of the resurrection after this life, wherin they must stand before Christ to giue an account of that which they haue done in this life, whether it be good or badde.\n\nThus much of the duties: now marke it is further said, *The resurrection of the bodie.* If the bodie rise, it must first fal. Here then this point is wrapped vp as a confessed truth, that all men must die the first death. And yet considering that the members of the Church haue the pardon of their sinnes which are the cause of death, it may be demaunded, why they must die? *Answere.* Wee are to know that when they die, death doth not seaze vpon thē, as it is in his own nature, a curse: for in that respect it was borne of Christ vpon the crosse, and that for vs: but for two other causes, which wee must thinke vpon, as beeing speciall meanes to make a man willing to die. I. They must die that originall corruption may be vtterly abolished: for no man liuing on earth is perfectly sanctified; and originall sinne is remaining for speciall causes to the last moment of this life, & then it is abolished, and not before. II. The godly die that by death as by a straight gate they may passe from this vale of miserie to eternall life. And thus Christ by his death makes death to be no death, and turnes a curse into a blessing.\n\nAnd to proceede: It is not here said, the resurrection of the soule, but of the bodie onely; what then (will some say) becommeth of the soule? Diuers haue thought, that the soules then, though they doe not die, yet are still kept within the bodie (beeing as it were a sleepe) till the last day. But Gods word saith to the contrarie. For in the Revelation it is said, The soules of the godly lie vnder the altar, and cry,[^23] *How long Lord Iesus*? And in the Gospel of Luke, Dives in soule did suffer woe and torments in hell:[^24] and Lazarus had ioy in Abrahās bosom. Againe some others think▪ that mens soules after this life doe passe from one mans bodie to another: and Herod may seeme to haue beene of this opinion:[^25] for when newes was brought him of Christ, he said, that Iohn Baptist beeing beheaded was risen againe, thinking that the soule of Iohn Baptist was put into the bodie of some other man. And for proofe herof, some alledge the example of Nebuchadnezzar, who forsaking the societie of man, liued as a beast, and did eate grasse like a beast: and they imagine that his owne soule went out of him, and that the soule of a beast entred in the roome thereof. But this indeede is a fonde conceit: for euen then he had the soule of a man when he liued as a beast, being only strickē by the hand of God with an exceeding madnes, whereby he was bereft of common reason; as doth appeare by that clause in the text,[^26] where it is saide, that his *vnderstanding* or *knowledge* returned to him againe. Againe, some other thinke, that the soule neither dieth nor sleepeth, nor passeth out of one bodie into an other, but wandereth here on earth amōg men, & oftētimes appeareth to this or that mā: & this is the opinion of some hereticks, & of the common people, which thinke that dead men walke: and for proofe hereof some alleadge the practise of the witch of Endor, who is said to make Samuel to appeare before Saul: but the truth is, it was not Samuel in deede, but onely a counterfait of him. For not all the witches in the world, nor all the deuils in hell are able to disquiet the soules of the faithfull departed, which are in the keeping of the Lord without wandring from place to place. For when men die in the faith, their soules are immediatly translated into heauen, & there abide till the last iudgement: and contrariwise if men die in their sinnes, their soules goe straight to the place of eternall condemnation, and there abide as in a prison, as Peter saith. In a word, when the breath goeth out of the bodie, the soule of euery man goeth straight either to heauē or hel; and there is no third place of aboad mētioned in scripture.\n\nTo conclude, the resurrection of the bodie is expressely mentioned in the Creede, to shew that there is no resurrection of the soule, which neither dieth, nor sleepeth, but is a spirituall and inuisible substance, liuing and abiding for euer as well forth of the bodie as in the same.\n\n[^1]: 1. Ioh. 3.8.\n[^2]: Mat. 22.32.\n[^3]: Rom. 2.6.\n[^4]: Eccles. 9.2.\n[^5]: 1. Cor. 25.\n[^6]: Iob 19.25.\n[^7]: vers. 14. & 18.\n[^8]: 1. Cor. 15.50.\n[^9]: Eccles. 3.19.\n[^10]: Ioh. 5.28.\n[^11]: Iob 19.25.\n[^12]: 1. Cor. 15.43.\n[^13]: Psal. 16.9.\n[^14]: Act. 3.19.\n[^15]: August. in Enchir. cap. 91.\n[^16]: Ioh. 5.29.\n[^17]: Act. 3.19.\n[^18]: Hierome.\n[^19]: 1. Th. 4.13.\n[^20]: Iob 19.25.\n[^21]: Hebr. 11.35.\n[^22]: Act. 24.16.\n[^23]: Rev. 6.9.\n[^24]: Luk. 16.23.\n[^25]: Math. 14.2.\n[^26]: Dan. 4.33."},{"number":12,"title":null,"part":null,"questions":[],"paragraphs":[],"clauses":[12],"items":[],"text":"Thus much of the third prerogatiue or benefit: now followeth the fourth & last, in these words, *And life euerlasting.* To handle this point to the full, and to open the nature of it as it deserueth, is not in the power of man. For both the Prophet Esai and Saint Paul say, that *the eye hath not seene, and the eare hath not heard,*[^1] *neither came it into mans heart to thinke of those things which God hath prepared for those that loue him.* Again Paul when he was wrapt into the third heauen saith, that he *saw things not to be vttered.*[^2] Neuerthelesse we may in some part describe the same, so farre forth as God in this case hath reuealed his wil vnto vs. Wherefore in this last prerogatiue, I consider two things; the first is life it selfe, the second is the continuance of life, noted in the word *euerlasting.* Life it selfe is that whereby any thing acteth, liueth, & moueth it selfe: & it is twofold, vncreated or created. Vncreated life is the very godhead it selfe, wherby God liueth absolutely in himselfe, from himselfe, & by himselfe, giuing life and being to all things that liue and haue beeing: & this life is not meant here; because it is not communicable to any creature. Created life is a qualitie in the creature; and its againe twofold: natural, spiritual. Natural life is that wherby men in this world liue by meat & drinke, & al such means as are ministred by Gods prouidence. Spirituall life is that most blessed and happie estate, in which all the Elect shall raigne with Christ their head in the heauens after this life, & after the day of iudgemēt for euer and euer. And this alone is the life which in the Creed we confesse and beleeue: & it consisteth in an immediate coniunctiō and communion or fellowship with God himself: as Christ in his solemne praier to his father a litle before his death signifieth: *I pray not for these alone,*[^3] *but for them also which shall beleeue in me through thy word, that they all may be one as thou O father art in me & I in thee, euen that they may be one also in vs.* And when Saint Iohn in the Revelation saith,[^4] *Behold the tabernacle of God is with men, he will dwell with them, and they shal be his people, and God himselfe shall be there God with them*: he sheweth that the very foundation of that happines which God hath prepared for his seruāts stands in a societie between God & thē, whereby God shall dwell with them in heauen, and they againe shall there inioy his glorious presence.\n\nTouching this Communion three points must be considered. The first is, in what order men shall haue fellowship with God? *Ans.* This cōmunion shalbe first of al with Christ as he is man; and by reason that the manhood of Christ is personally vnited to the Godhead of the sonne, it shall also be with Christ as he is God; and consequently with the father & the H. Ghost. The reason of this order is, because Christ, though he be the author and the fountaine of eternall life as he is God, yet he conuaies the same vnto vs onely in & by his flesh or manhood. Yet must we not here thinke that life proceedeth from the manhood it selfe, as from a cause efficient: for the flesh quickneth not by any vertue frō it selfe, but by the Word to which it is personally vnited; it beeing as it were a pipe eternally to convaie life from the the Godhead vnto vs.\n\nThe second point is, in what thing this communion consisteth? *Ans.* S. Paul openeth this point to the very full, when he saith, that after Christ hath subdued all things vnto him, then *God shall be all in all,* that is,[^5] God himselfe immediately shalbe all good things that heart can wish to all the Elect. But some men may say, What? is not God all in all vnto vs euen in this life? for whatsoeuer good things we haue, they are all from him. *Answ.* It is true indeed, God is all in all euen in this life: but how? not immediately but by outwarde meanes; and that also in small measure. For he conuaies his goodnes & mercie vnto vs so long as we liue on earth, partly by his creatures and partly by his word and sacraments: but after this life is ended, all helps and outward meanes shall cease: Christ shall giue vp his kingdom, and as he is Mediatour shal cease to put in exequution the office of a Priest, a Prophet, or a King: all authoritie and power shalbe abolished: and therefore all callings in the three maine estates of the Church, the Common-wealth, the familie shal haue an end; there shalbe no more Magistrate and subiect, Pastor & people, Master and seruant, father and sonne, husband and wife: there shalbe no more vse of meat, drinke, clothing, respiration, physick, sleepe: and yet for all this, the condition of men shalbe many thousand fold more blessed then euer it was. For the Godhead in the Trinitie immediatly without all meanes shalbe all things to all the chosen people of God in the kingdome of heauen, world without end. This may seeme straunge to mans reason, but it is the very flat truth of the worde of God. Saint Iohn in the description of the heauenly Hierusalem, saith that there shall be no Temple in it. Why, how then shall God be worshipped? marke what followeth, *the Lorde God almightie and the Lambe are the temple of it.*[^6] Whereby is signified that although now we vse the preaching of the word, and the administration of the sacraments, as meanes of our fellowship with God: yet when this life is ended, they must all cease, God and Christ being instead of all these meanes vnto vs. And he addes further, *The citie hath no neede of the sunne, neither of the moone to shine in it.* What then will some say, must there be nothing but darknes? Not so. For the *glorie of God doth lighten it,*[^7] *and the Lambe is the light of it.* Againe he saith, that in the Paradise of God, there is *the riuer of water of life,* and *the tree of life bearing fruit euery moneth,*[^8] and that is Christ. And therefore we shall haue no neede of meat, drinke, apparell, sleepe, &c. but Christ himselfe our head and redeemer shalbe in stead of them all vnto vs: on whome, all the Elect shall feede, and by whome both in bodie and soule they shall be preserued euermore. If a man would haue glorie, the Father, Sonne, and holy Ghost shall be his glorie: if a man desire wealth and pleasure, God himselfe shall be wealth and pleasure vnto him, and whatsoeuer else the heart of man can wish. Hence it appeares, that this communion is most admirable, and that no tōgue can tell, nor heart conceiue the least part of it.\n\nThe third point is, touching the benefits or prerogatiues that proceede of this communion, and they are in number sixe. The first is, an absolute freedome from all wants. In the minde there shall be no ignorance, no vnbeliefe, no distrust in God, no ambition, no enuie, anger, nor carnall lust, nor terrour in conscience, or corrupt affectiō. In the bodie there shalbe no soare, no sicknes, nor paine: for God shall▪ wipe away all teares from their eyes:[^9] nay then all defects or wants in bodie or soule or in both shalbe supplied, and the whole man made perfect euery way.\n\nThe second is perfect knowledge of God. In this life the Church & al the seruants of God know him but in part. Moses would haue seene Gods face, but he was permitted to see only his hinder parts;[^10] & as Paul saith, now we know in part, and darkely as through a glasse. In this life▪ wee can no otherwise discerne but as an old mā through spectacles: and the creatures, but specially the word of God & the sacraments are the spectacles of our mind, wherin we behold his iustice, mercie, loue, &c. & without thē we can discerne little or nothing: yet after this life, when that which is perfect is come, and that which is imperfect is abolished; we shall see God as he is to be seene, not as through a glasse, but face to face, and we shall know him as we are knowne of his maiestie, so farre forth as possibly a creature may. God in deede is infinite, and therefore the full knowledge of his maiestie can no more be comprehended by the vnderstanding of a creature, which is finite, then the sea by a spoone: yet neuerthelesse God shall be knowne euery way of man, so farre forth as a creature may knowe the Creator. Now vpon this that the Elect haue such fulnes of knowledge, it may be demanded, whether men shal know one an other after this life or no. *Answeare.* This question is oftener mooued by such as are ignorant, then by them that haue knowledge: and oftentimes it is tossed in the mouthes of them that haue little religion in their hearts: and therefore I answeare first, men should rather haue care to seeke howe they may come to heauen, then to dispute what they shall doe when they are there: the common prouerb is true, it is not good counting of chickins before they be hatched. Secondly, I say that men in heauen shall know each other: yea they shall know them which were neuer knowne or seene of them before in this life, which may be gathered by proportion out of Gods word. Adam in his innocencie knew Eue, whome he had neuer seene before,[^11] and gaue her a fit name so soone as shee was created. And when our Sauiour Christ was transfigured in the mount, Peter knew Moses and Elias,[^12] whome before he had neuer seene: and therefore it is like that the Elect shall know each other in heauen, where their knowledge & their whol estate shalbe fully perfited. But whither they shall know one an other after an earthly manner, as to say this man was my father, this was mine vncle, this my teacher, &c. the worde of God saith nothing: and therefore I will be silent, and must be content a while to be ignorant in this point.\n\nThe third prerogatiue of euerlasting blessednes is, that the Elect shall loue God with as perfect loue as a creature possiblie can. The manner of louing God, is to loue him for himselfe, and the measure is to loue him without measure: and both shall be found in heauen: for the Saints of God shall haue an actuall fruition of God himselfe, and be as it were swallowed vp with a sea of his loue, and wholly rauished therewith: for which cause as farre as creatures can, they shall loue him againe. Againe the loue of a thing is according to the knowledge thereof, but in this life God is knowne of man onely in part, and therefore is loued onely but in part: but after this life, whē the Elect shal know God fully, they shall loue him without measure: and in this respect loue hath a prerogatiue aboue faith or hope, howsoeuer in some respects againe they goe beyond loue.\n\nThe fourth prerogatiue is, that the Saints of God keepe a perpetuall Sabbath in heauen. In this life it is kept but euery seuenth day, and when it is best of all sanctified, it is done but in part; but in heauen euery day is a Sabbath: as the Lord saith by the Prophet Isai, *From moneth to moneth, and from sabbath to sabbath, all flesh shall come and worship before me*:[^13] and therefore the life to come shalbe spent in the perpetuall seruice of God.\n\nFifthly, the bodies of all the Elect after this life in the kingdome of heauen shall be like the glorious bodie of Christ: so Paul saith, *Christ Iesus our Lord shall chāge our vile bodies that they may be like his glorious bodie.*[^14] Now the resemblance betweene Christs bodie and ours, standeth in these things: as Christs bodie is vncorruptible, so shall our bodies be void of all corruption: as Christs bodie is immortall, so ours in the kingdome of heauen shall neuer die: as Christs bodie is spirituall, so shal ours be made spirituall, as the Apostle saith,[^15] *It is sowen a naturall bodie, it is raised a spirituall bodie,* not because the bodie shall be changed into a spirit, for it shall remaine the same in substance, and that for euer: but because it shall be preserued by a spirituall and divine manner. For in this life it is preserued by meat, drinke, cloathing, sleepe, physicke, rest, and diet, but afterward without all these meanes the life of the bodie shalbe continued, and bodie and soule keepe together by the immediate power of Gods spirit for euer and euer: thus the bodie of Christ is now preserued in heauen, and so shall the bodies of all the Elect be after the day of iudgement. Furthermore as Christs bodie is now a shining bodie, as doth appeare by his transfiguration in the mount, so in all likelihood after the resurrection the bodies of the Elect shall be shining and bright, alwaies remaining the same for substance. Lastly as Christs bodie after it rose againe from the graue, had this propertie of agilitie beside swiftnes, to passe from the earth to the third heauen, being in distance many thousand miles from vs, and that without violence: so shal the bodies of the saints. For beeing glorified, they shall be able as well to ascende vpwarde, as to goe downewarde, and to mooue without violence, and that very swiftly.\n\nThe sixth and last prerogatiue, is an vnspeakable and eternall ioy, as Dauid saith: *In thy presence is fulnes of ioy:*[^16] *at thy right hād there are pleasures for euermore.* It is said that when Salomon was crowned King,[^17] the people reioyced exceedingly: if there were such great ioy at his coronation, which was but an earthly prince, what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen. It is saide that the wise men which came from the East to worshippe Christ, when they saw the starre standing ouer the place where the babe was, were exceeding glad: how much more shall the Elect reioyce, when they shall see Christ, not lying in a manger, but crowned with immortall glorie in the kingdome of heauen? Wherefore this ioy of the Elect after this life is most wonderfull, and can not be vttered.\n\nThe propertie of life eternall is to be an *inheritance* which God bestoweth on them which are made his sonnes in Christ, who is the onely begotten sonne of the father.[^18] Hence it followes necessarily, that in the Scriptures it is called a reward, not because it is deserued by our workes, as the Church of Rome erroniously teacheth: but for 2. other causes. First because life eternall is due to all that beleue by vertue of Christs merit. For as his righteousnes is made ours by imputation, so consequently the merit thereof is also ours: and by it, (all personall merits in our selues vtterly excluded,) we deserue or merit eternall happines as a reward; which neuerthelesse in respect of our selues is the free and meere *gift of God.* The second is, because there is a resemblance betweene eternall life and a reward.[^19] For as a reward is giuen to a workman after his worke is done; so euerlasting life is giuen vnto men after the trauailes and miseries of this life are ended.\n\nThe degrees of life are three. The first is in this life, when men beeing iustified and sanctified, haue peace with God. Many imagine, that there is no eternal life till after death: but they are deceiued, for it begins in this world: as our Sauiour Christ testifieth, saying, *Verily, verily I say vnto you, he that heareth my wordes, and beleeueth him that sent me,*[^20] *hath euerlasting life, and shall not come into condemnation, but hath passed from death to life.* This beeing so, we are hence to learne a good lesson. Considering we looke for life euerlasting after this life, we must not deceiue our selues, lingring and deferring the time till the last gaspe, but wee must lay the foundation of life eternall in our selues in this worlde, and haue the earnest thereof laide vp in our hearts against the day of death. But how is that done? wee must repent vs heartily of all our sinnes, and seeke to be assured in conscience that God the father of Christ is our father, God the sonne our redeemer, and God the holy Ghost our comforter. For as Christ saith, this is life eternall to knowe thee the onely God,[^21] and whome thou hast sent Iesus Christ. And wee must goe further yet, endeauouring to say with Paul, that we liue not, but that Christ liueth in vs:[^22] which when wee can say, wee haue in vs the very seede of eternall life. The second degree is in the ende of this life, when the bodie freed from all diseases, paines, and miseries, is laid to rest in the earth, and the soule is receiued into heauen. The third is after the day of iudgement, when bodie and soule revnited shall both be aduanced to eternall glorie.\n\nAgaine in this thirde degree of life, there be in all likelihood sundrie degrees of glorie. Daniel speaking of the estate of the elect after this life, saieth, *They that be wise shall shine as the brightnesse of the firmament,*[^23] *and they that turne many to righteousnesse shall shine as the starres for evermore.* Now wee knowe there is difference betweene the brightnesse of the firmament and the brightnesse of the starres. Agane there be degrees of torments in hell, as appeares by the saying of Christ,[^24] *It shall be easier for Tyrus and Sydon in that day then for this generation*: and therefore there be proportionall degrees of glorie. And Paul saieth, *There is one glory of the Sunne, another glory of the moone,*[^25] *another glory of the Stars: for one starre differeth from another in glory:* so is the resurrection of the dead. In which words he applies the differences of excellencie that be in the creatures, to set forth the differences of glorie that shall be in mens bodies after the resurrection. Furthermore, if we may coniecture; it may be, the degrees of glorie shall be answerable to the diuers measures of giftes and graces bestowed on men in this life, and according to the imployance of them to the glorie of God and edification of the Church. And therefore the twelue Apostles who were exceedingly enriched with the giftes of the spirite, and were master-builders of the Church of the new Testament, shall sit on 12. thrones and iudge the twelue tribes of Israel. But it may be obiected, that if there be degrees of glorie in heauen, some shall want glory. *Answere.* Not so: though some haue more, and some lesse, yet all shall haue sufficient. Take sundry vessels whereof some are bigger, and some lesse, and cast them all into the sea: some will receiue more water and some lesse, and yet all shall be full and no want in any: and so likewise among the saintes of God in heauen, some shall haue more glorie some lesse, and yet all without exception full of glorie. And whereas it is alledged that all the labourers in the vineyarde receiue each of them a pennie equallie for their hire; the answere is, that our Sauiour Christ in that parable intendes not to set foorth the equalitie of celestiall glorie,[^26] and what shall be the estate of the godly after this life: but the verie drifte of the parable is to shew, that they which are called first, haue no cause to bragge or insulte ouer others which as yet are uncalled, considering they may be made equall or be preferred before them.\n\nThus much of life it selfe: now followes the continuance thereof, which the scriptures haue noted in calling it eternall or euerlasting. And to this ende Paul saieth, *that Christ hath abolished death,*[^27] and brought not onely *life,* but also *immortalitie to light by the gospell.* And this verie circumstance serues greatly to commende the happinesse of the godly: in that, after they haue made an entrance into it, they shal neuer see terme of time or end. Suppose the whol world were a sea, and that euery thousand yeeres expired, a bird must carrie away or drinke up one onely drop of it: in processe of time it will come to passe that this sea though verie huge, shall be dried up: but yet many thousand millions of yeres must be passed before this can be done. Now if a man should enioy happinesse in heauen onely for the space of time in which the sea is in drying up, he woulde thinke his case most happie and blessed: but behold the elect shall enioy the kingdome of heauen not only for that time, but when it is ended, they shall enioy it as long againe: and when all is done, they shall be as farre from the ending of this their ioy, as they were at the beginning.\n\nHauing thus seene what life euerlasting is, let us now come to the use of the article. And first of all, if wee beleeue that there is an eternall happinesse, and that the same belonges unto us, then wee must use this present world and all the things therin as though we used them not: and whatsoeuer wee doe in this worlde, yet the eyes of our mindes must be alwaies cast toward the blessed estate prepared for us in heauen. As a pilgrime in a straunge lande hath alwaies his eyes towarde his iourneyes ende, and is then grieued, when by any meanes hee is out of the way: so much wee alwaies haue our mindes and heartes set on euerlasting life, and be grieued when wee are by any way hindred in the strait way, that leadeth thereunto: wee haue a notable patterne of this dutie set out unto us in the patriarke Abraham, who beeing called of God obeyed to goe out into a place, which hee shoulde afterward receiue for inheritance, and hee went out, not knowing whither hee went: and by faith aboade in the lande of *Canaan,*[^28] *as in a straunge cuntrey, and as one that dwelt in tentes.* Now the cause that mooued him was life euerlasting: for the text saith, *Hee looked for a citie having a foundation,*[^29] *whose builder and maker is God.* And wee ought euerie one of us for our partes to be like affected to all the things of this life, neuer setting our hearts upon them, but using them as a pilgrime doth his staffe in the way: so long as it is an helpe and stay for him in his iourney, hee is content to carrie it in his hande, but so soone as it beginneth to trouble him, he casteth it away.\n\nSecondly all that professe the Gospell of Christ, may hence learne to beare the crosses and afflictions which God shall lay on them in this worlde. It is Gods usuall manner to begin corrections in his owne family upon his owne children; and as Peter saieth, *Iudgement beginneth at Gods house.* Looke as a mother that waines her childe, layeth wormewoode or some other bitter thing vpon her brest to make the childe loathe the milke: so likewise God makes vs often feele the miseries and crosses of this life, that our loue and liking might be turned from this worlde and fixed in heauen. As raw flesh is loathsome to the stomacke: so is euerie sinner and unmortified man loathsome unto God, till the Lorde by afflictions mortifie in him the corruptions of his nature, and specially the loue of this worlde. But when a man is afflicted, how shall hee be able to endure the crosse? Surely by resoluing himselfe that the Lorde hath prepared life euerlasting for him.[^30] Thus wee reade that Moses by faith when he was come to age, refused to be called the sonne of Pharaohs’ daughter, and choosed rather to suffer adversitie with the people of God, then to enioy the pleasures of sinne for a season, esteeming the rebuke of Christ greater riches then the treasures of Egypt. But I pray you, what mooued Moses to be of this minde? The reason is added: *Because he had respect to the recompence of reward,* that is, he had alwaies a speciall regard to life euerlasting, & that was it that made him content and willing to suffer affliction with Gods people in the land of Goshen. Here then behold a notable president for us to follow. In which wee are taught that the best way to indure afflictions with patience, is to haue an eye to the recompence of reward: this is it that makes the yoke of Christ easie and lightsome. When it shall please God to bring unto us a cup of affliction and bid us drinke a draught thereof to the verie bottom, the meditation of life eternall must be as sugar in our pockets to sweeten the cup withall.\n\nLastly, if this be true, that God of his goodnesse & endlesse mercie towardes mankind, hath prepared life euerlasting, yet not for all men, but for the elect whose names are written in the booke of life, we must aboue all thinges in this world seeke to be partakers of the same. Let us receiue this as from the Lorde, and lay it to our hearts: whatsoeuer we doe euening or morning, day or night, whether we be young or old, rich or poore; first we must seeke for the kingdome of heauen and his righteousnesse. If this benefit were common to all and not proper to the Church, lesse care might be had: but seeing it is proper to some alone, for this verie cause let all our studies be to obtaine the beginnings of life euerlasting euen in this life. For if we haue it not, whosoeuer wee be, it had bene better for us that we had neuer bene borne, or that we had bene borne dogges and toades then men: for when they die, there is an end of their miserie; but man, if hee loose everlasting happinesse, hath ten thousand millions of yeeres to liue in miserie and in the torments of hell: and when that time is ended, hee is as farre from the ende of his miserie as hee was at the beginning. Wherefore, I pray you, let not the deuill steale this meditation out of your hearts, but be carefull to repent of all your sinnes, and to beleeue in Christ for the pardon of them all; that by this meanes yee may come to haue the pawne and earnest of the spirite concerning life euerlasting, euen in this world. What a miserable thing is it, that men should liue long in this world, and not so much as dreame of another life till the last gaspe. But we must not suffer satan thus to abuse and bewitch vs: for if we haue not eternall life in this world, we shall neuer haue it.\n\n[^1]: Isa. 64.4. 1. Cor. 2.9.\n[^2]: 2. Cor. 12.4.\n[^3]: Ioh. 17.21.\n[^4]: Rev. 21.3.\n[^5]: 1. Cor. 15.28▪\n[^6]: Rev. 21.22.\n[^7]: vers. 23.\n[^8]: Cap. 22.1.\n[^9]: Rev. 21.4.\n[^10]: 1. Cor. 13.12.\n[^11]: Gen. 2.23.\n[^12]: Math. 17.4.\n[^13]: Isai 66.23. Hebr. 4.9.\n[^14]: Phil. 3.21.\n[^15]: 1. Cor. 15.44.\n[^16]: Psal. 16.11.\n[^17]: 1 King. 1.40.\n[^18]: Math. 25.34. Rom. 8.17.\n[^19]: Rom. 6.23.\n[^20]: Ioh. 5.24·\n[^21]: Ioh. 17.3.\n[^22]: Gal. 2.20.\n[^23]: Dan. 12.3.\n[^24]: Mat. 11.22.\n[^25]: 1. Cor. 15.41.\n[^26]: Mat. 20.9▪\n[^27]: 2. Tim. 1.10.\n[^28]: Heb. 11.8.\n[^29]: Vers. 10.\n[^30]: Heb. 11.24."}],"text":null},{"version":"0.1.71","id":"binning1659","kind":"commentary","title":"The Common Principles of the Christian Religion","short":null,"aliases":["The Common Principles of Christian Religion","A Practical Catechism"],"authors":["Hugh Binning"],"tradition":["reformed","presbyterian"],"language":"en","translation":null,"dates":{"written":null,"first_published":1659,"adopted":[]},"year":1659,"edition":"The fifth impression, “carefully corrected & amended”, printed by Robert Sanders, Glasgow, its title page dated 1666 and its colophon 1667","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666","image":{"url":"/downloads/v1/images/binning1659.jpg","width":200,"height":250,"alt":"Title page of Binning’s Common Principles of the Christian Religion (Glasgow, 1666), the printing this text follows; no portrait of Hugh Binning is known","credit":"Title page, printed by R. S., Printer to the Town of Glasgow, 1666 (EEBO’s film)","source":"https://archive.org/details/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666","license":"public-domain"},"modernized":null,"exposition":null,"on":"wsc","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Common Principiles of Christian Religion. Clearly proved, and singularly improved; Or, a Practical Catechism, wherein some of the most concerning-foundations of our Faith are solidely laid down; And that Doctrine, which is according to Godliness, sweetly, yet pungently pressed home, and most satisfyingly handled","edition":"The fifth impression, “carefully corrected & amended”, printed by Robert Sanders, Glasgow, its title page dated 1666 and its colophon 1667","published":1667,"place":"Glasgow","catalog":["Wing B2927","ESTC R33213"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666","pdf":"https://assets.symbolics.dev/c3996569e712e361838d26713da7dca4c8c96bba8f0a509622be0bf3c45aa0c5/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666.pdf","sha256":"c3996569e712e361838d26713da7dca4c8c96bba8f0a509622be0bf3c45aa0c5","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666.pdf"},"transcription":{"from":"eebo-tcp:A28171","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1666","by":"Claude, for cco3","date":"2026-10-30","scope":"every heading (each sermon’s text, and the contents’ headings), every sermon’s first and last page, fifteen pages drawn at random, and “To the Reader”, word by word; the TCP’s I for the printing’s italic J throughout"}]},"license":"public-domain","notes":"Hugh Binning (1627–1653), regent in philosophy at Glasgow and then minister of Govan, preached these sermons on the opening questions of the Shorter Catechism to his congregation; they were printed after his death, at Glasgow in 1659, with an epistle “To the Reader” on his life signed by Patrick Gillespie. The text here is the fifth impression, “carefully corrected & amended”, which EEBO-TCP transcribed (its title page is dated 1666 and its colophon 1667); the first edition is on archive.org ([bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1659](https://archive.org/details/bim_early-english-books-1641-1700_the-common-principles-of_binning-hugh_1659)). Each entry is one of its twenty-five sermons, its `text` Markdown, beginning with the Scripture it preaches on; it is titled by the printing’s heading where it has one (001, 003) and else by the sermon’s heading in the contents, which give the seventh and eighth one heading. Its `questions` are the catechism’s it treats, by its subject: Binning prints none of them, and goes as far as question 20 (the covenant of grace, in the last sermon, on 1 Tim. 1:15); none treats question 14, what sin is, apart from the fall and Adam’s first sin. “To the Reader” and the contents are `prose/`; the title page and the colophon are left out. Imported from EEBO-TCP A28171 by `scripts/import-tcp.mjs` (`--kind commentary --on wsc --sermons --italic-j`), keeping its spelling and its marks for what it couldn’t read (•, 〈◊〉, 〈 in non-Latin alphabet 〉 for Greek and Hebrew), but where the scan was read. `EMENDATIONS.md` gives the conventions and every correction. The film shows pp. 244–245 twice."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":25,"url":"/api/v1/documents/binning1659","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"the-contents","title":"THE CONTENTS","text":"# SERMON I. Rom. 11, 36. Of him, and through him, &c. 1 Cor. 10, 31. Of the chief End of Man\n\n- The Fundamentals of Religion, necessary to be pondered and imprinted into the soul. *Page* 1.\n\n- Our chief end first to be considered. *p.* 2\n\n- God is independent and self-sufficient, but the most perfect of the Creatures are from another, as their first cause, and for another, as their last end. *p.* 3\n\n- Self-seeking in Creatures monsterous *p.* 4\n\n- What self-seeking in God is. *ibid.*\n\n- Man is in a peculiar way for God. *p.* 5\n\n- Sin hath exautorated Man. *ibid.*\n\n- What it is to glorifie God, and how Gods glorifying of us, and our glorifying of him differs. *p.* 6, & 7\n\n- How proper it is for man to praise God. *p.* 8\n\n- Whether we can alwayes have an express particular thought of God and his glory in every action. *p.* 9\n\n- Man is come short of all he was created for. *ibid.*\n\n- Glorifying of God the end of Mans second Creation. *p.* 10\n\n- We are to consider for what purpose we were made. *p.* 11\n\n- Believing the most compendious way of glorifying God. *ib. p.* 12.\n\n# SERMON II. Psal. 73. 24, 25 &c. 1 Joh. 1. 3. Joh. 17. 21, 22. Union and Communion with God, the principall end, and great design of the Gospel\n\n- Gods glory, and mans happiness, inseparably linked together. *p.* 13\n\n- Mans dignity above the rest of the creatures. *p.* 14\n\n- A twofold Union betwixt God and *Adam,* whence communion with him flowed. *p.* 14, 15\n\n- The Fall hath broken off Communion with him, by dissolving the Union. *p.* 16\n\n- Christ the repairer of the breach betwixt God and man. *p.* 17, 18.\n\n- There is neither full seeing of God, nor full enjoying of him here. *p.* 19\n\n- The Union of a believing soul with God, is a great depth. *p.* 20\n\n- Love an uniting and transforming thing. *ibid.*\n\n- Christ’s Union with the Father is the foundation of our Union with God, and among ourselves; not simply that Union of Essence between the Father and the Son, but the Union of God with Christ as Mediator. *p.* 21\n\n- How should an Union and Communion with God draw forth our souls in desires after such a blessedness. *p.* 22\n\n- The enjoyment of God the scope and design which few drive. *ibid.*\n\n- He who ingages not his whole soul to God, cannot truly ingage any part of it to him. *p.* 23.\n\n# SERMON III. 2 Tim. 3. 16. Of the Scriptures\n\n- That which most men seek, is not true happiness. *p.* 24\n\n- The principles of reason, and light of nature, are become so dark, that they cannot direct us in the pathway to everlasting blessedness. *p.* 25\n\n- The authority of the Scriptures divine. *p.* 26\n\n- How the Apostles and Prophets knew that they spake truth, and how men may be perswaded that the Scriptures are the Word of God. *ibid.*\n\n- The simplicity and plainness of the Scripture. *p.* 27\n\n- The Spirit of God must open a mans eyes before he understand the Scriptures. *p.* 28\n\n- The Utility of the Scriptures. *p.* 29\n\n- The Scriptures a Doctrine of Eternal life. *p.* 30\n\n- The sharpness of the Scripture mingled with sweetness. *p.* 31\n\n- Some cannot hear the word of reproof, others prefer their own vain imaginations to the Word of God. *p.* 32, 33\n\n# SERMON IV. Joh. 5. 39. Eph. 2. 20. Of the Scriptures\n\n- The Lamp of the Word without, and the light of the Spirit within, necessary for directing us in the way to eternal life. *p.* 34\n\n- Why the multitude find no sweetnes in the Scriptures *p.* 35\n\n- How eternal life is to be found in the Scripture *p.* 36\n\n- It may commend the Scriptures to us, that Eternal life is to be found in them. *p.* 37\n\n- We are to lay this present perishing life in the ballance with eternal life, and compare both the happiness and miseries of this life with eternal blessedness. *p.* 38\n\n- Many groundlessely fancy, that they have a right to everlasting life. *p.* 39\n\n- Most of the Hearers of the Gospel have either to knowledge at all, or nothing but knowledge. *p.* 40\n\n- Life Eternal is no where to be found out but of Jesus Christ. *p.* 41, 42\n\n- Some foolishly think; that if they do all they can, then God ought to be pleased *p* 43\n\n- Christ the only pacificatory sacrifice. *p.* 44\n\n- Christ is either the subject, or end, of all that is in the Scriptures. *p.* 45\n\n- The march which divides between heaven and hell, is, coming to Christ. *p.* 45, 46\n\n- The necessity of searching the Scriptures, and what search it must be. *p.* 47\n\n- The Rule whereby to measure our profiting in the Scriptures. *p.* 48, 49\n\n# SERMON V. Eph. 2. 20. Of the Scriptures\n\n- Believers, the Temple of the living God. *p.* 50\n\n- Christ in the Scriptures a sure foundation to build upon; all other foundations, sandy and unsure. *p.* 51\n\n- How firm and stable a foundation the Word of the Lord is. *p.* 52\n\n- A Promise layes an obligation on the Promiser, which a command doth not on the commander. *p.* 53\n\n- All the Promises are Yea, and Amen, in Christ. *ibid*\n\n- The chief point of Obedience is faith, and what that is. *p* 54\n\n- Christ is the Corner-stone as well as the foundation: which should strongly perswade Christians to an union in Affection. *p.* 55\n\n- What kind of foundation Christ is. *ibid.*\n\n- Some prefer their own imaginations to the Word of the Lord, under the dark notion of new light. *p.* 56\n\n- Many have nothing but the word of man for the foundation of their Faith. *p.* 57.\n\n# SERMON VI. 2 Tim. 1 13. Of the Scriptures\n\n- All Religion may be reduced to these two what we are to believe, and what we ough to do. *p.* 58\n\n- God manifests himself differently to Man, according to his different state. *p.* 59, 60\n\n- The marvellousness of mercy in saving of lost sinners. *p.* 61 62\n\n- What manner of Persons Believers ought to be *p.* 63, 64\n\n- Unbelief ruined man at first. *p.* 65\n\n- A twofold mistake of the nature of Faith. *ibid.*\n\n- What course a soul is to take who questions its interest. *p.* 66, 67\n\n- The mistake of the nature of Faith leads many wellmeaning persons into labyrinth. *p.* 68\n\n- What Faith is. *p* 69\n\n- What a soul ought to do that is sentenced by the law. *ibid.*\n\n- The faith of a Christian no fancy. *p.* 70, 71\n\n- Love is unitive and operative. *ibid.*\n\n- Love is put for all obedience, and how it is the fulfilling of the. *p.* 72\n\n- God is pleased with no service that proceeds not from love, and why. *p.* 73, 74\n\n- How to attain to the distinct knowledge of our love to God, and the way to increase it. *p.* 75\n\n- Who cannot hold fast the truth. *p.* 76\n\n- When man lost his holiness, he could not retain his happiness. *ibid.*\n\n- The necessity of holding fast the form of sound words and of forbearing strange words. *p.* 77\n\n# SERMON VII, and VIII. Exod. 3. 13, 14. Of the Name of God\n\n- It is impossible to declare what God is. *p.* 78\n\n- How we may know that there is a God. *ibid.*\n\n- Naturall men are Atheists. *p.* 79\n\n- God’s Name a mystery that cannot be conceived or expressed. *p.* 80, 81, 82, 83.\n\n- This name, *I AM THAT I AM,* imports his unsearchableness. *p.* 84, 85, 86, 87, 88, 89, 90, 91, 92, 93\n\n- His absolutness and soveraignity. *p.* 94\n\n- His unchangeableness and Eternity. *p.* 95, 96, 97\n\n- How impossible it is for a mortall creature to find out God to perfection, yet so much may be known of him as is sufficient to teach us our duty, and make us happy in obedience. *p.* 98, 99\n\n- The saving knowledge of God a self-emptying, and self-abasing thing. *p.* 100, 101\n\n- Why God hath called himself by so many names. *ibid.*\n\n# SERMON IX. Exod. 24. 5, 6, 7. What God is to us\n\n- GOD is loath to depart, even when he is provoked to go away. *p.* 102, 103, 114\n\n- Infirmity and iniquity puts us into an incapacity of nearness with God. *p.* 105, 106\n\n- It is God himself who only can teach a soul to know what he is. *p.* 107\n\n- One who considers how al-sufficient God is, & how empty and insufficient all other things are, must needs cleave to him. *p.* 108\n\n- God vents himself towards the creatures, either in a way of Justice or Mercy. *p.* 109\n\n- There is a Tribunall of Justice, and a Throne of Mercy erected in the word, so that every sentenced sinner may appeal from the Bar of Justice to Christ Jesus, sitting on the Throne of Mercy. *p.* 110, 111.\n\n- The Name of the Lord, rightly considered, is sufficient to answer all possible objections that a sinner can make against coming to Christ; and what those objections are. *p.* 112, 113, 114, 115, 116, 117\n\n- Many souls suck delusion and destruction out of the sweet and saving Promises of life, which are held forth in the Gospel. *p.* 118, 119.\n\n# SERMON X. Joh. 4. 24. What God is\n\n- The knowledge of what God is, presupposed to all true worship & Christian walking: *p.* 120\n\n- How mishapen apprehensions we have of God. *p.* 121\n\n- That God is a spirit, shews us that he is not like any visible thing. *p.* 122\n\n- That he is invisible, & dwels in light inaccessible. *ib.*\n\n- That he is most perfect, & most powerful. *p.* 123, 124\n\n- That he cannot be circumscribed by any place. *p.* 125\n\n- And there is no comprehension of his knowledge. *p.* 126, 127\n\n- It were of excellent use and advantage for us to be all the day in the faith of Gods infinite knowledge and omniscience. *p.* 128.\n\n# SERMON XI. Joh. 4, 26. The true knowledge that God is, and that he is to be worshipped, goes together\n\n- How inexcusable they are, who profess to believe a Diety, & do not worship him. *p.* 129\n\n- It is the souls honour and happiness to worship God. *p.* 130\n\n- It’s all one, not to worship God at all, and not to worship him as he hath commanded. *p.* 131\n\n- What will-worship, and what true worship is. *p.* 132\n\n- The most part of worship, though commanded, hath no truth in it. *p.* 133\n\n- Truth in worship is opposed to Ceremony. *p.* 134\n\n- Many place all their Religion in externalls. *p.* 135\n\n- Men ought to be most taken up with that in Religion upon which God layes most weight, and wherein he is most delighted. *p.* 136\n\n- It compleats our worship, when the thing commanded is performed, according as it is commanded. *p.* 137\n\n- What is the right manner in worshipping God. *p.* 138\n\n- The best litle acquainted with spiritual worship. *p.* 139\n\n- True worship must have the stamp of Gods spiritual nature engraven on it. *p.* 140\n\n- External worship necessary under the Gospel. *p.* 141\n\n- The soul and spirit must be the first mover and chief agent in spiritual worship. *p.* 142\n\n- The greatest part of our Religion is bodily exercise. *ibid.*\n\n- What makes Religion burdensome and unpleasant to us. *p.* 143\n\n- Formality in worship, the greatest controversie against the land. *ibid.*\n\n# SERMON XII. Deut. 6. 4. 1 Joh. 5. 7. Of the Unity of Gods essence and the Trinity of Persons\n\n- Godliness and Mystery. *p.* 144\n\n- There is an unlawfull curiosity in men, to know those things that are kept secret. *p.* 145\n\n- We are to believe the mystery of the Trinity, though we know not how it is. *p.* 146\n\n- The light of reason may convince men, that there is but one God. *p.* 147\n\n- Why Christ is called the Word *p.* 148, 149\n\n- Of the three Witnesses upon earth. *p.* 150\n\n# SERMON XIII. Deut. 6. 4. Joh. 5. 7. Of the Unity of the God-head, and Trinity of Persons\n\n- The whole Word of God profitable. *ibid.*\n\n- The unsearchableness of this mystery of the Trinity ought to compose our hearts to a reverend apprehension of Gods divine Majesty. *p.* 151\n\n- Since there is but one God, we ought to have no other besides him. *p.* 152, 153\n\n- We have much and strong consolation both from the thing witnessed, and from the Witnesses that bear testimony. *p.* 154, 155\n\n- Faiths victory is from the object of it, the Lord God Almighty. *p.* 156\n\n- Few consider that Jesus Christ the Saviour is the Eternall Son of God, and the sad consequences thereof. *p.* 157\n\n- We are ready so far to mis-conceive of God, as if the Father, and the holy Ghost, were not so well minded to the Salvation of sinners as Jesus Christ. *p.* 158\n\n- The mystery of the Trinity affords us this plain instruction, how me ought to worship God. *p.* 159\n\n# SERMON XIV. Eccles. 1. 11. Job 23. 13. Of the Decrees of God\n\n- Gods absolute & self-sufficient perfection admits of no accession of blessedness from the things which he hath made. *p.* 160\n\n- The Eternal purpose and Decree of God, it it most wise. *p.* 161\n\n- It is most absolute and free, having no cause without himself. *p* 162\n\n- It is the first rise of all things past, present, & to come. *p.* 163\n\n- It reaches to every particular being, and act, so that nothing falls out by chance. *p.* 164, 165\n\n- The purpose of God is one, and unchangeable. *p.* 166, 167\n\n- How we are to understand those Scriptures, which speak of his repenting. *p.* 168, 169\n\n- Whatever God hath purposed from Eternity, that he executes in time. *p.* 170\n\n- Gods commands do not so much signifie what he intends to effectuate, as what is our duty. *ibid.*\n\n- How comfortable it is for a Christian to consider, that whatsoever falls out, is according to an Eternall Counsel. *p.* 171\n\n- The Counsel of God irresistible. *p.* 172\n\n- The consideration of Gods Eternal Counsel should teach us that sweet Lesson of submission, wherein we are so much wanting, and so unwilling to learn *p.* 173\n\n- Want of submission makes a mans yoke heavy, and his bands strong. *p.* 174\n\n- From the absolute Dominion of God over all things, we are to learn confidence in him in all things, and for all things. *p.* 175, 176\n\n- Who are heirs of the promise. *p.* 177\n\n- It is a well-spring and fountain of consolation to the people of God that he is in one mind. *p.* 178\n\n# SERMON XV. Eph. 1. 11. Rom. 9. 22, 23. Of Predestination\n\n- Predestination a Mystery not to be curiously or boldly enquired into. *p.* 179\n\n- For the right up-taking of Predestination, we must know that there is not a plurality of purposes in God, but one intire purpose concerning all things. *p.* 180\n\n- As also, that it is not the creature, or any thing in the creature, which is first in his mind, but himself, and his own glory. *p.* 181\n\n- How men miscarry in conceiving of the purposes of God, while they subject the most High to the Rules of Carnall Reason: where, of the *Arminian* fore-knowledge, and how it derogates both from the Soveraignty of God, and the wisdome of God. *ib. p.* 182\n\n- Some make that first in his intention, which is last in execution. *p.* 183, 184, 185, 186, 187\n\n- Gods saving the vessels of mercy, by a Redeemer, is not simply to manifest the glory of his goodness, but of his gracious and mercifull goodness. *p.* 188 189, 190\n\n# SERMON XVI. Rom. 9. 22. Eccles. 11. Of Predestination\n\n- How to silence all the secret surmises and mutinies of the heart concerning Predestination *p.* 191, 192\n\n- How great wickedness it is, to enquire into a cause of his will *ibid.*\n\n- Men speak wickedly for God in the matter of Predestination *p.* 193, 194, 195\n\n- The Objections of Carnall Reason against Predestination, tending to accuse God and justifie men, answered. *p.* 196, 197, 198, 199\n\n# SERMON XVII. Heb. 11. 3. Of Creation\n\n- GOD is the Creator of all things, & these things which he hath made prove him to be God. *p.* 200, 201\n\n- When this visible world was made. *p.* 202\n\n- The wickedness of mens curiosity, in enquiring what God was doing before he made the world, & why he was so long in applying himself to this work. *ibid. p.* 203\n\n- The Lord in the beginning of the world declares more manifestly his *Eternity,* his *Self-sufficiency,* and his *Liberty. p.* 204, 205\n\n- God made all things very good, to declare his goodness and wisdome. *p.* 106\n\n- The course of nature is one continued wonder. *ibid.*\n\n- The power of God doth eminently appear in making all things of nothing, and how easie it was for him to do so. *p.* 207\n\n- Why the Lord took six dayes to perfect the work of Creation. *p.* 208\n\n# SERMON XVIII. Heb. 11. 3. Heb. 11. 4. Of Creation\n\n- It is not believed, or laid to heart, that God made the Heaven and the Earth. *p.* 209, 210\n\n- The faith of Gods making the world is of singular use to a Christian through his whole course. *p.* 211 212, 213\n\n# SERMON XIX. Gen. 1. 26. 27. Of the Creation of Man\n\n- The singular respect that God hath put upon Man, in creating him after His Own Image *ibid.* 214\n\n- How necessary it is for us to know the happy estate wherein we were created. *p.* 215\n\n- We are to consider what that Image of God was, which was stamped on man in the beginning. *p.* 216 217. 218\n\n- We should consider from what we are fallen, and how great that fall is. *p.* 219, 220\n\n# SERMON XX. Rom. 11. 36. Psal. 103. 13. Mat. 10. 29. Of Providence\n\n- The Providence of God is either not at all believed, or superficially considered. *ib.* 221, 222\n\n- The most common and known truths most sweet. *p.* 223\n\n- All things depend upon God as their *producing, conserving,* and *finall cause,* and what power the Faith thereof hath to conform us to his Will. *p.* 224\n\n- The upholding of the World is a kind of repeated and continued Creation. *p.* 225\n\n- It is a most sutable exercise for a Christian to deduce all things from God as the first cause, and to reduce them all to him again with glory, as the last end. *p.* 226\n\n- How God governs the World. *p.* 227\n\n- The faith of Gods Supremacy over all things would encrease our fear of God, and abate our fear of others. *p.* 228\n\n# SERMON XXI. Gen. 2. 17. Gen. 1. 26. Of the first Covenant made with Man\n\n- The severall draughts and lineaments of Gods Image, whereinto man was created. *ibid.* 229 *p.* 230\n\n- Man in innocency enjoyed a freedom from all fear of misery, and had a dominion over the creature. *p.* 231\n\n- There was a law imprinted in *Adams* heart, and a law prescribed unto him. *p.* 232\n\n- Of the positive law prescribed unto *Adam,* and of the reasons thereof. *p* 233\n\n- Many perform commanded duties, not because they are commanded. p. 234\n\n- The command and will of God should perswade to obediente, without any more enquiry or debate about the matter. *p.* 235, 236\n\n# SERMON XXII. Gal. 3. 12. Of the first Covenant\n\n- The wonderfull condescension of God, in entering into covenant with Man. *p.* 237, 238\n\n- To speak strictly, there cannot be a proper covenant betwixt God and man. *ibid.*\n\n- Why God deals with man in the terms of a covenant. *p.* 240, 241\n\n- The terms of the first covenant, and what obedience it required. *p.* 242\n\n- Of the difference betwixt the first & second covenant. *ibid.*\n\n- Whether the first covenant did require faith, & what kind of Faith. *p.* 244\n\n- How the Law is not of Faith. *ibid.*\n\n- What the Fall hath made man now. *p.* 245\n\n# SERMON XXIII. Eccles. 7. 29. Of the state wherein man was created, and how the Image of God is defaced\n\n- True Religion consists in the knowledge of God and of our selves. *p.* 246\n\n- That which we have to know of man, is, what God made him at the first, and what he hath now made himself. *p.* 247\n\n- We are to consider the sad consequence of the Fall. *p.* 248\n\n- All mens invention about the remedy of his misery vain. *p.* 249\n\n- How necessary it is for us, both to consider what we were, and what we now are. *p.* 250, 251\n\n# SERMON XXIV. Rom. 5. 12. Of sin by imputation and propagation\n\n- How, and whence it is that *Adams* first transgression is imputed to all his posterity. *p.* 252\n\n- Gods gracious purpose in permitting the Fall. *p.* 253\n\n- Sin is entered into the word by imputation, *p.* 254\n\n- The hainousness of sin. *p* 255\n\n- What Original sin is, which is propagated to all *Adams* posterity. *p.* 256\n\n- A right sight of Originall corruption is a humbling sight. *p.* 257\n\n- How profitably to look upon the evils of others. *ibid.*\n\n- Few are truly perswaded of the evil of their nature *p.* 258\n\n- Sin brings death into the world with it, and the extent of that death. *p.* 259, 260\n\n# SERMON XXV 1 Tim. 1. 15. Of the way of Mans delivery\n\n- The Doctrine of salvation by Jesus Christ, most sweet to a soul made sensible of its mercy. *p.* 261\n\n- Our help comes from that airth out of which we could not have expected it. *p* 262\n\n- Our sin and Gods justice, made salvation impossible to man. *ibid.*\n\n- Christ satisfies justice for us, and conquers our corruptions also. *p.* 263\n\n- How acceptable would the news of a Savior be to us, if we knew our misery without him. *p.* 264\n\n- The great thing which keeps men from reaping any real advantage by the Gospel, is this, that men do not either see the necessity and excellency of these things, or, That they do not believe the reality of them. *p.* 265"},{"name":"to-the-reader","title":"TO THE READER","text":"Christian Reader,\n\nThe holie and learned Author of this little Book, having out-run his years, hastned to a maturity before the ordinary season, in so much that ripe Summer Fruit was found with him by the first of the Spring: for before he had lived twenty five years compleat, he had got to be *Philologus, Philosophus, Theologus, eximius,* whereof he gave sutable proofs, by his labors, having first professed in Philosophy three years, with high approbation, in the Universitie of *Glasgow,* and thence was translated to the Ministrie of the Gospel in a Congregation adjacent, where he laboured in the work of the Gospel near four years, leaving an epistle of commendation upon the hearts of his Hearers: But as few burning and shining lights have been of long continuance here: so he (after he had served his own generation by the wil of God and many had rejoiced in his light for a season) was quicklie transported to the land of Promise, in the *26th,* year of his age. He lived deservedly esteemed & beloved, and died much lamented, by all descerning Christians who knew him: And, indeed, the loss which the Churches of Christ in these parts, sustained in his death, was the greater upon a double account: First, that he was a person fitted with dexteritie to vindicate School divinitie, and Practical Theology▪ from the superfluity of vain and fruitless perplexing questions, wherewith latter times have corrupted both, and 〈◊〉 it upon his spirit in all his way to reduce that native Gospel-simplicitis, which (in most parts of the world, where literature is in esteem, and where the Gospel is preached) is almost exiled from the School and from the Pulpit; a specimen whereof the judicious Reader may find in this little Treatis. Besides he was a person of eminent moderation, and sobrietie of spirit (a rare grace in this generation) whose heart was much drawn forth in the study of healing wayes and condeseensions of love among Brethren; one who longed for the recovering of the *Humanity of Christianity,* which hath been well near lost in the bitter divisions of these times, and the animosities which have followed therupon.\n\nThat which gave the rise to the publishing of this part of his manuscripts, was partly the longing of many (who knew him) after some fruit of his labours, for the use of the Church; and partly the exceeding great usefulness of the Treatise, wherein, I am bold to say, that some fundamentals of the Christian Religion & great Mysteries of Faith, are handled with the greatest Gospel-simplicity & most dexterious plainness, & are brought down to the meanest capacitie, and vulgar understanding, with abundant evidence of a great height and reach of usefull knowledge in the Author. Who had he lived to have perfected the explication of the grounds of Religion in this manner, as he intended, in his opening the Catechisme unto his particular Congregation, he had been, upon this single account, famous in the Churches of Christ: But now, by this imperfect *opus post humum,* thou are left to judge *ex vngue leonem.*\n\nThe Authors Method was his peculiar gift, who being no stranger to the Rules of Art, knew well how to make his method subserve the matter which he handled for though he tell not alwayes that his discourse hath so many parts; thou mayst not think it wants method, it being *maximum artis celare artem,* that the same spirit which enabled him to conceive, & communicate to others, these sweet mysteries of Salvation, may help thee with profite to read and peruse them, is the desire of him who is\n\nThine in the service of the Gospel, PATRICK GILLESPIE."}],"clauses":[],"entries":[{"number":1,"title":"OF THE CHIEF END OF MAN","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[],"text":"Rom. 11. 36. *Of Him, and through Him, and for Him, are all things: to whom be glory for ever.* And 1 Cor. 10, 31. *Whatsoeuer ye do, do all to the glory of God.*\n\nAll that men have to know, may be comprised under these two Heads, What their end is, and what is the right way to attain to that end: and all that we have to do, is, by any means to seek to compass that end. These are the two cardinall points of a mans knowledge and exercise: *Quo & quâ eundem est, Whither* to go, and *what way* to go. If there be a mistake in any of these fundamentals, all is wrong. All Arts and Sciences have their principles and grounds, that must be presupposed to all solid knowledge and right practice; So hath the true Religion some fundamentall principles, which must be laid to heart, and imprinted into the soul, or there can be no superstructure or true and saving knowledge; and no practice in Christianity that can lead to a blessed end. But as the principles are not many, but a few common and easie grounds, from which all the conclusions of Art are reduced; so the Principles of true Religion are few, and plain. They need neither burden your memory, nor confound your understanding; that which may save you *is near hand;* saith the Apostle, Rom. 10. *in thy mouth:* it is neither too far above us, nor too far below us. But, alas! your not considering of these common, and few, and easie grounds, makes them both burdensome to the memory, and dark to the understanding. As there is nothing so easie, but it becomes difficult, if you do it against your will, *nihil est tam facile, quin difficile fiat, si invitus feceri:* So there is nothing so plain, so common but it becomes dark and hard, if you do not indeed consider it, and lay it to heart.\n\nThat which is in the first place to be considered, is, our End. As in all other arts, and every petty business, it hath the first place of consideration, so especially in the Christian Religion. It is the first cause of all humane actions, and the first Principle of all deliberate motions: Except you would walk at randome, not knowing whither you go, or what you do, you must once establish this and fix it in your intention. What is the great end and purpose wherefore I am created, and sent into the world? If this be not either questioned, or not rightly constituted, you cannot but spend your time, *Vel nihil agendo, vel aliud agendo, vel male agendo,* you must either do nothing, or nothing to purpose, or, that which is worse, that which will undo you. It is certainly the wrong establishing of this one thing, that makes the most part of our motions, either altogether irregular, or unprofitable, or destructive and hurtfull: Therefore as this point hath the first place in your Catechism, so it ought to be first of all laid to heart, and pondered as the one necessary thing. *One thing is need full,* saith Christ, *Luk.* 10. 22. And if any thing be in a superlative degree needfull, this is it. O that you would chuse to consider it, as the necessity and weight of it requires.\n\nWe have read two Scriptures, which speak to the ultimate and chief end of man, which is the glorifying of God by all our actions, and words, and thoughts. In which we have these things of importance. 1. That Gods glory is the end of our *being.* 2. That Gods glory should be the end of our *doing.* And 3. The ground of both these, because both being and doing are *from him,* therefore they ought to be both *for him.* He is the first cause of both, and therefore he ought to be the last end of both. *Of him, and through him, are all things,* and therefore all things *are also for him,* and therefore all things *should be done to him.*\n\nGod is independent altogether, and self-sufficient: This is his royall prerogative, wherein he infinitely transcends all created perfections: *He is of himself, & for himself,* from no other, & for no other, *but of him, and for him are all things.* He is the fountain-head, you ought to follow all the streams up to it, and then to rest: for you can go no further. But the creature, even the most perfect work besides God, it hath these two ingredients of *Limitation* and *Imperfection* in its bosome: *It is from another, and for another.* It hath its rise out of the fountain of Gods immense, power and goodness, and it must run towards that again, till it empty all its faculties and excellencies, into that same sea of goodness. Dependence is the proper notion of a created being: Dependence upon that infinite independent being, as the first immediate cause, and the last immediate end: You see then, that this principle is engraven in the very nature of man. It is as certain an evident, that man is made for Gods glory, and for no other end, as that he is from Gods power, and for no other cause: Except men did violent their own conscience, and put out their own eyes, as the Gentiles did, Rom. 1. 19. &c. *That which might be known* of mans chief end, *is manifest in them, so that all men are without excuse.* As God his Being is independent, so that he cannot be expressed by any name, more suitable then such as he takes to himself, *I am that I am:* importing a boundless, ineffable, absolute, and trancendent being, beside which, no creature deserves so much as to have the name of being, or to be made mention of in one day with his Name; because his glorious light makes the poor derided shadow of light in other creatures, to desappear, and to evanish out of the World of Beings: So it is the glorious perfection of his Nature, that he doth all things for himself, for his own Name. *Pro.* 16. 4. and his glory is as dear to him, as himself, *Isai. 42. 8. I am the Lord, that is my Name, and therefore my glory I will give to no other,* and 48 11. This is no ambition. Indeed, for a man to seek his own glory; or, *search into it, is no glory,* Prov. 25. 27. but rather a mans shame: Self-seeking in creatures is a monstruous and incongruous thing; it is as absurd, and unbeseeming a creature, to seek its own glory, as to attribute to it self its own being. Shal the thing formed, say to the Potter, *Thou hast not made me,* that were rediculous: and shal the thing formed say, *It’s made for it self,* that were as rediculous. Self deniall is the ornament and beauty of a creature & therefore humility is an ornament and cloathing, 1 *Pet.* 5. 5. And *honour upholds the humble in spirit, Pro.* 29. 23. But Gods self-seeking, and seeking of his own glory, is his eminent excellency: it is indeed his glory, because he is, & there is none else, there is nothing beside him but that which hath issued forth from his incomprehensible fulness: and therefore it is all the reason of the world, that as he is the *beginning,* so he should be the *end* of all things, *Rev.* 1. 8. And there is the more reason of it, that his Majesties seeking of his own glory, is not prejudiciall to the creatures good, but the very communication of his fulness goes along with it; so that in glorifying himself, he is most beneficiall to his own creatures. Poor creatures, indigent at home, yet are proud of nothing, and endeavour in seeking of themselves, to ingross all perfections into their own bosomes: ambition, and vain-glory, robs and spoils others excellencies, to cloath it self withall; and then boasts it self in these borrowed feathers. But our blessed Lord is then doing most for our advantage, when he does all for his own glory; He needs not go abroad to seek perfection, but to manifest what he is in himself; he communicates of himself to us O. blessed self-seeking, that gave us a being, and well being, that makes no advantage by it, but gives advantage. He hath the honour of all, but we have the profit of al.\n\n*All things are of him, and for him;* but man in a peculiar and proper way. As God in making of man, he was pleased of his goodness, to stamp him with a character of his own Image, and in this he puts a difference between man and other creatures; that he should have more plain and distinct engravings of Divine Majesty upon him, which might shew the glory of the work-man: so it appears that he is in a singular way made for God, as his last end. As he is set nearer God, as the beginning and cause, than other creatures; so he is placed nearer God as the end. All creatures are made *ultimò, lastly* for God, yet they are all made *proximè nextly* for man: Therefore *David* falls out a wondering, *O Lord, what is man that thou magnifiest him, and hast given him dominion over the works of thy hands, and put all under his feet!* Psalm 8. 6. The creature comes out in a direct line from God, as the beams from the body of the Sun, and it is directed towards the use and service of mankind, from whom all the excellency and perfection that is in it should reflect towards God again. Man is both *proximè & ultimò* for God. We are to return immediatly to the fountain of our being; and thus our happiness and well-being is perpetuated. There is nothing interveening between God and us, that our use and service and honour should be derected towards: But all the songs and perfections of the creature, that are among the rest of the creatures, meet all in man as their Center, for this purpose, that he may return with them all to the glorious Fountain from whence they issued: thus we stand next God, and in the middle between God and other creatures. This, I say, was the condition of our creation, we had our being immediatly from God as the beginning of all, and we were to have our happiness and well-being by returning immediatly to God as the end of all. But sin coming in between God and us, hath displaced us, so that we cannot now stand next God, without the intervention of a Mediator, & we cannot stand between God and the creatures, to offer up their praise to him; but there is one Mediator between God and man, that offers up both mans praises, and the creatures songs which meet in man.\n\nNow seeing God hath made all things for himself, and especially man for his own glory, that he may shew forth in him the glory and excellency of his power, goodness, holiness, justice, and mercy: It is not only most reasonable that man should do all things that he doth to the glory of God, but it is even the beauty and perfection of a man, the greatest accession that can be to his being, to glorifie God by that being. We are not our own, therefore we ought not to live to our selves; but to God whose we are.\n\nBut you may ask, what is it to glorifie God, Doth our goodness extend to him? Or, is it an advantage to the Almighty, that we are righteous? No indeed; and herein is the vast difference between Gods glorifying of us, and sanctifying of us, and our glorifying and sanctifying of him: *God calls things that are not, and makes them to be;* but we can do no more, but call things that are, and that far below what they are. Gods glorifying is creative, ours only declarative. He makes us such, we do no more but declare Him to be such: this then is the proper work that man is created for to be a witness of Gods glory, & to give testimony to the appearances, and out-breakings of it, in the wayes of power, and justice, and mercy, and truth. Other creatures are called to glorifie God, but it is rather a Proclamation to dull and senseless men, and a provocation of them to their duty. As Christ said to the Pharisees, *If these children hold their peace, the stones would cry out.* So may the Lord turn himself from stupid and senseless men, to the stones and woods, and seas, and sun, and moon, and exhort them to mans duty, the more to provoke and stirre up our dulness, and to make us consider that it is a greater wonder, that man whom God hath made so glorious, can so little express Gods glory; then if stupid and senseless creatures should break out in singing, and praising of his Majesty. The creatures are the books wherein the lines of the song of Gods praises are written, and man is made a creature capable to read them and to tune that long. They are appointed to bring in Brick to our hand, and God has fashioned us for this imployment, to make such a building of it: We are the mouth of the creation, but ere God want praises when our mouth is dumb, and our ears deaf, God will open the mouths of ashes. of Babes and Sucklings, and in them perfyte praises. *Psal. 8. 1. 2, Epictetus* said well; *Si Luscinia essem, canerem ut Luscinia; cum autem homo sim, quod agam? Laudebo Deum, nec unquam cessabo.* Is I were a Lark, I would sing as a Lark, but seeing I am a man, what should I do but praise God without ceasing? It is as proper to us to praise God, as for a bird to chaunt: All beasts have their own sounds; and voices peculiar to their own nature; this is the naturall sound of a man. Now as you would think it monstruous to hear a melodious bird croping as a Raven; so it is no less monstruous and degenerate to hear the most part of the discourses of men; savouring nothing of God. If we had known that innocent estate of man, O how would we think he had fallen from heaven! We would imagine that we were thrust down from heaven (where we heard the melodious songs of Angels) into hell, to hear the howlings of damned spirits. This then is that we are bound unto, by the bond of our Creation this is our proper office, and station God once set us into, when he assigned every creature its own use and exercise; this was our portion (and O the noblest of all, because nearest the Kings own person) to acknowledge in our hearts inwardly, and to express in our words and actions outwardly, what a one he is, according as he hath revealed himself in his word; and works: It’s great honour to a creature to have the meanest imployment in the Court of this great King. But, O what is it to be set over all the Kings house, and over all his Kingdom? But then what is that, in respect of this, to be next to the King, to wait on his own person (so to speak) therefore the godly man is described, as a waiting maid, or servant *Psal.* 123 2. Well then, without more discourse upon it, without multiplying of it into particular branches, to glorifie God, *is in our souls to conceive of him, and meditate on his Name, till they receive the impression and stamp of all the letters of his glorious Name; and then to express this in our words and actions, in commending of him and obeying of him.* Our soul should be as wax to express the Seal of his glorious Attributes of justice, power, goodness, holiness, and mercy: and as the Water that receives the beams of the Sun, reflects them back again, so should our spirits receive the sweet warming beams of his love and glorious excellency, and then reflect them towards his Majesty, with the desires and affections of our souls. All our thoughts of him, all our affections towards him, should have the stamp of singularity, such as may declare there is none like him, none besides him, our love, our meditation, our acknowledgement should have this character on their front, *There is none beside thee,* Thou art, and none else: And then a soul should by the cords of affection to him, and admiration of him, be bound to serve him. Creation puts on the obligation to glorifie him in our body and spirits, which are his; but affection only puts that to exercise: All other bonds leaves our natures at liberty, but this constrains, 2 *Cor.* 5. 13. it binds on all bonds, it tyes on us all divine obligations. Then a soul will glorifie God, when love so unites it to God, and makes it one spirit with him, that his glory becomes its honour, and becomes the principle of all our inward affections, and outward actions. It is not alwayes possible to have an expresse particular thought of God, and his glory, in every action and meditation; but, for the most part, it ought to be so: And if souls were accustomed to meditation on God, it would become their very nature, *altera natura,* pleasant and delightsome. However, if there be not alwayes an express intention of Gods glory, yet there ought to be kept alwayes such a disposition and temper of spirit, as it may be construed to proceed from the intention of Gods glory; and then it remains in the seed and fruit, if not in it self.\n\nNow when we are speaking of the great end and purpose of our Creation, we call to mind our lamentabel and tragicall Fall from that blessed station we were constitute into: *All men have sinned and come short of the glory of God, Rom.* 3. 23. His being in the world was for that glory, and he is come short of that glory: O strange short-comming! short of all that he was ordained for! What is he now meet for? For what purpose is that chief of the works of God now? The salt, if it lose its saltness is meet for nothing for wherewithall shal it be seasoned? *Mark,* 9. 50. Even so, when man is rendered unfit for his proper end, he is meet for nothing, but to be cast out and trod upon: he is like a withered branch that must be cast into the fire, *Joh.* 15. 6. Some things if they fail in one use, they are good for another; but the best things are not so, *Corruptio optimi, pessima:* As the Lord speaks to the house of Israel, *shal wood be taken off the vine tree for my work, even so the inhabitants of Jerusalem,* Ezech. 15. 2, 3, 4, 5. If it yeeld not Wine, it’s good for nothing: so, if man do not glorifie God, if he fall from that, he is meet for nothing but to be cast into the fire of hell, and burnt for ever; he is for no use in the Creation, but to the fuell to the fire of the Lords indignation.\n\nBut behold! the goodnesse of the Lord and his kindnesse and love hath appeared towards men, not by *works of righteousness which we have done, but according to his mercy he saved us through Jesus Christ,* Tit. 3. 4, 5. Our Lord Jesus, by whom all thing were created, and for whom, would not let this excellent workmanship perish so, therefore he goes about the work of Redemption: a second Creation more laborious and also more glorious than the first; that so he might glorifie his Father, and our Father: Thus the breach is made up, thus the unsavory salt is seasoned, thus the withered branch is quickned again for that same fruit of praises and glorifying of God. This is the end of his second Creation, as it was of the first: *we are his workmanship created to good works in Christ Jesus.* Eph. 2. 10. This is the work of God, to believe in him, to set to our seal, and to give our testimony to all his Attributes, *Joh.* 6. 29. and 3. 33. We are bought with a price, and therefore we ought to glorifie him with our souls and bodies, he made us with a word, and that bound us, but now he has made us again and paid a price for us, and so we are twice bound not to be our own but his, 1 *Cor. 6. ult. And so to glorifie him in our bodies and spirits.* I beseech you gather your spirits, call them home about the businesse. We once came short of our end, Gods glory and our happinesse; but know that it is attainable again; we lost both, but both are found in Christ Awake then and stir up your spirits, else it shal be double condemnation, when we have the offer of being restored to our former blessed condition, to love our present misery better. Once establish this point within your souls, and therefore ask, why came I hither? To what purpose am I come into the world? If you do not ask it, what will you answer, when he asks you at your appearance before his Tribunall? I beseech you what will many of you say in that day, when the Master returns and takes an account of your dispensation? You are sent into the world only for this businesse, to serve the Lord: Now, what will many of you answer? If you speak the truth (as then you must do it, you cannot lie then) you must say, Lord, I spent my time in serving my own lusts, I was taken up with other businesses, and had no leisure, I was occupyed in my calling &c. even as if an Embassadour of a King should return him his account of his negotiation, I was busie at Cards and Dice, I spent my mony and did wear my cloaths: Though you think your plowing, and borrowing and trafficking, and reaping very necessary, yet certainly, these are but as trifles and toyes to the main businesse. O what dreadfull account will souls make! they come here for no purpose but to serve their bodies and senses, to be slaves to all the creatures, which were once put under mans feet: Now man is under the feet of all, and he has put himself so. If you were of these creatures, then you might be *for them;* you seek them as if you were created for them, and not they for you, and you seek your selves, as if you were *of your selves,* and had not your descent of God. Know, my beloved, that you were not made for that purpose, nor yet redeemed either to serve your selves, or other creatures, but that other creatures might serve you, and ye serve God, *Luk.* 1. 74, 75. And this is really the best way to serve our selves, and to save our selves, to serve God: Self-seeking, is self-destroying; self-denying is soul-saving, *He that seeketh to save his life shal lose it, and he that loseth his life shal find it, and he that denies himself and follows me, is my disciple.* Will ye once sit down in good earnest about this businesse. It is lamentable to be yet to begin to learn to live, when ye must die; ye will be out of the world almost, ere you bethink your self. Why came I into the world? *Quidam tunc vivere incipiunt, cum definendum est; imò quidam ante vivere defiêrunt quam inciperent;* this is of all most lamentable, many souls end their life, before they begin to live: For what is our life, but a living death, while we do not live to God, and while we live not in relation to the great end of our life and being? the glory of God. It were better, saith Christ, that such had never been born. You who are created again in Jesus Christ, it most of all concerns you to ask, Why am I made? and why am I redeemed? And to what purpose? It is certainly, that you may glorifie your heavenly Father, *Mat. 5. 16. Psal.* 58. 13. And you shal glorifie him if you bring forth much fruit, & continue in his love, *Joh.* 15. 8. And this you are chosen and ordained unto, *ver.* 16. And therefore abide in him, that you may bring forth fruit; *ver.* 4. And if you abide in him by believing, you do indeed honour him; and he that honoureth the Son, honoureth the Father, *Joh.* 5. 23. Here is a compendious way to glorifie God: receive salvation of him freely, righteousnesse and eternall life, and this sets to a seal of Gods truth, and grace and mercy; and who so counts the Son worthy to be a Saviour to them, and sets to their seal of approbation to him whom God the Father hath sent and sealed; he also honours the Father, and then he that honoureth the Father, hath it not for nothing; *For them that honour me, I will honour,* 1 Sam. 2. 30. saith the Lord, And *he that serves me, him will my Father honour,* Joh. 12. 26. As the believing soul cares for no other, and respects no other but God, so he respects no other, but such a soul, I will dwel in the humble, and look unto the contrite; there is mutual respects and honours. God is the delight of such a soul, and such a soul is Gods delight: that soul sets God on a high plece, in a throne in its heart, and God sets that soul in a heavenly place with Christ, *Eph.* 2. 6. yea, he comes down to sit with us, and dwell in us, off his throne of Majesty, *Isa.* 66. 1, 2. & 15, 57"},{"number":2,"title":"Union and Communion with God, the principall end, and great design of the Gospel","part":null,"questions":[1],"paragraphs":[],"clauses":[],"items":[],"text":"Psal. 73. 24. to the end. *Thou wilt guide me with thy counsel,* &c. *Whom have I in heaven but Thee?* &c. *It is good for me to draw near to God,* 1 John 1. 3. *These things declare we to you, that ye also may have fellowship with us; and truly our fellowship is with the Father; and with his Son Jesus Christ.* And John 17. 21, 22, 23. *That they all may be one as we are one; I in them, and they in me, that they may be perfect in one,* &c.\n\nIt is a matter of great consolation, that Gods glory and our happinesse are linked together; so that whosoever sets his glory before them singly to aim at, they take the most compendious and certain way to true blessednesse. His glory is the ultimat end of man, and should be our great and last scope: But our happinesse, which consists in the enjoyment of God, is subordinate to this, yet inseparable from it. The end of our Creation is communion and fellowship with God, therefore man was made with an immortal soul capable of it: and this is the greatest dignity and eminency of man above the creatures. He hath not only impressed from Gods finger, in his first moulding, some characters resembling God in righteousnesse and holinesse; but is created with a capacity of receiving more of God, by communion with him. Other creatures have already all they will have, all theycan have of conformity to him; but man is made liker than all and is fitted and fashioned to aspire to more liknesse and conformity, so that his soul may shine more and more to the perfect day.\n\nThere was an Union made already in his first moulding, and communion was to grow as a fragrant and sweet fruit out of this blessed root. Union and similitude is the ground of fellowship & communion. That union was gracious, that communion would have been glorious; for grace is the seed of glory. There was a twofold Union between *Adam* and God, an *Union of state,* and an *Union of nature:* He was like God, and he was Gods friend. All the creatures had some liknesse to God, some engravings of his power, and goodnesse, and wisdome: but man is said to be made according to Gods Image, *Let us make man like unto us.* Other creatures had *similitudinem vestigii,* but man had *similitudinem faciei.* Holinesse and righteousnesse is Gods face, the very excellency and glory of all his Attributes, and the Lord stamps the image of these upon Man. Other Attributes are but like his back-parts, & he leaves the resemblance of his footsteps upon other creatures. What can be so beautifull as the Image of God upon the soul? Creatures, the nearer they are to God, the more pure and excellent. We see in the Fabrick of the World, bodies the higher they are, the more pure and cleanly, the more beautiful. Now then, What was man that was made a little lower than the Angels? In the Hebrew, a little *lower than God, tantum non Deus.* Seeing man is set next to God, his glory and beauty, certainly surpasses the glory of the Sun and Heavens. Things contiguous and next other are like other: The water is liker air than the earth, therefore it is next the air: The air is liker Heaven than water, therefore it is next to it. *Omne contiguum spirituali, est spirituale.* Angels and men next God, are spirits as he is a Spirit. Now similitude is the ground of friendship. *Pares paribus congregantur, similitude necessitudinis vinculum.* It is that which conciliats affection among men; so it is here by proportion. God sees that all is very good, and man the best of his works; and he loves him, and makes him his friend, for his own Image which he beholds in him.\n\nAt length from these two roots this pleasant & fragrant fruit of Communion with, and enjoyment of God, grows up: this is the entertainment of friends, to delight in one another, and to enjoy one another, *Amicorum omnia communia* Love makes all common, it opens the treasure of Gods fulnesse, and makes a vent of divine bounty towards man, and it opens the heart of man, and makes it large as the sand of the sea to receive of God. Our receiving of his fulnesse, is all the entertainment we can give him. O what blessednesse is this, for a soul to live in him, and it lives in him when it loves him, *Anima est ubi amat, non ubi animat,* and to taste of his sweetnesse, and be satisfied with him, this makes perfect onnenesse: and perfect onnenesse with God (who is the fountain of life, and in whose favour is life) is perfect blessednesse.\n\nBut we must stand a little here, and consider our misery, that hath fallen from such an excellency; how are we come down from Heaven wonderfully? Sin hath interposed between God and man, and this dissolves the union, and hinders the communion: An enemy is come between two friends and puts them at odds, and Oh! an eternall odds; sin hath sown this discord, and alineated our hearts from God. Mans glory consisted in the irradiation of the soul from Gods shining countenance, this made him light, Gods face shined on him. But sin interposing, hath eclipsed that light, and brought on an eternall night of darknesse over the soul: And thus we are spoiled of the Image of God, as when the earth comes betwixt the Sun and Moon. Now then, there can no beams of divine savour and love break through directly towards us, because of the cloud of our sins, that separates between God and us, and because of the partition-wall of Ordinances, and the hand-writing which was against us, Gods holy Law, and severe Justice, *Col.* 3. 14.\n\nThen, What shal we do? How shal we see his face in ioy? Certainly it had been altogether impossible, if our Lord Jesus Christ had not come, who is the light and life of men: the Father shines on him, and the beams of his love reflects upon us, from the Sun: The love of God, and his favourable countenance, that cannot meet with us in a direct and immediate beam, they fall on us in this blessed compasse, by the intervention of a Mediator. We are rebels, staning at distance with God, Christ comes between a Mediator, and Peace-maker to reconcile us to God: *God is in Christ, reconciling the World.* God first makes an union of Natures with Christ, and so he comes near to us, down to us, who could not come up to him; and then he sends out the Word of Reconciliation, the Gospel, the tenor wherof is this, 1 *Joh. 1. 3. That which we have seen and heard declare we unto you, that ye may have fellowship with the Father and his Son.* It is a voice of peace, and invitation to the fellowship of God: Behold then, the happinesse of man is the very end and purpose of the Gospel. Christ is the repairer of the breaches, the second *Adam* aspired to quicken what *Adam* killed: He hath slain the emnity, and cancelled the hand-writing that was against us, and so made peace by the blood of his crosse; and then having removed all that out of the way, he comes and calls us unto the fellowship which we were ordained unto frō our Creation. We who are rebels, are called to be friends; *I call you not servants, but friends.* It is a wōder that the creature should be called a friend of God: but, O great wonder, that the rebell should be called a friend; and yet that is not all, we are called to a nearer union, to be Sons of God; this is our priviledge, *Joh.* 1. 12. This is a great part of our fellowship with the Father and his Son, we are the Fathers children, and the Sons brethren, acd if children then heirs, and heirs of God, and if brethren, then co-heirs with Christ, *Rom.* 8. 17.\n\nThus the Union is begun again in Christ, but as long as sin dwels in our mortall bodies, it is not perfect, there is alwayes some separation, and some enmity in our hearts, & so there is neither ful seeing of God (for we know but in part, and we see darkly) nor full enjoying of God; for we are saved by hope, & we live by faith, and not by fight. But this is begun which is the seed of eternall communion, we are here partakers of the Divine Nature. Now then it must aspire unto a more perfect union with God whose Image it is: And therefore the Soul of a Believer is here still in motion towards God as his element. There is here an union in affection, but not compleated in fruition, *affectu non effectu,* the soul pants after God, *Whom have I in heaven or earth but thee?* My flesh and my heart faileth, a believing soul looksupon God as its only portion, accounts nothing misery but to be separated from him, & nothing blessednesse, but to be one with him: this is the Load-stone of the affections, and desires the Center which they move towards, and in which they will rest: It is true indeed, that oftentimes our hearts & our flesh faileth us, & we become ignorant and brutish: our affections cleave to the earth, and tentations with their violence turn our souls towards another end than God, as there is nothing more easily moved and turned wrong, then the needle that is touched with the Adamant, yet it settles not in such a posture, it recovers it self and rests never till it look towards the North, and then it is fixed: even so tentations and the corruptions and infirmities of our hearts desturb our spirits easily, and wind them about from the Lord towards any other thing: but yet we are continuing with him, and he keeps us with his right hand, and therefore though we may be moved, yet we shal not be greatly commoved, we may fall but we shal rise again: he is the strength of our heart, and therefore he will turn our heart about again, and fix it upon its own portion: Our Union here consists more in his holding of us by his power, then our taking hold of him by faith: Power and good-will encamps about both faith and the soul, we are kept by his power through faith, 1 *Pet.* 1. And thus he will *guide the soul,* and still be drawing it nearer to him; from it self, & from sin, and from the world, till he receive *us into Glory, and untill we be one as with the Father and the Son, he in us and we in him, that we may be made perfect in one,* as it is in the words read.\n\nThis is strange, a greater unity and fuller enjoyment, a more perfect fellowship, then ever *Adam* in his innocency would have been capable of, what soul ca conceive it? What tongue expresse it? None cann for it’s that which *eye hath not seen, nor ear heard, nor entered into Mans heart to concive.* We must suspend the knowledge of it, till we have experience of it. Let us now believe it, and then we shal find it. There is a mutual inhabitation which is wonerfull: Persons that dwel one with another have much society and fellowship, but to dwel one in another is a strange thing, *I in them, and they in me;* and therefore God is often said to dwel in us, and we to dwel in him. But that which makes it of all most wonderful, and incomprehensible, is that glorious unity and communion between the Father and the Son, which it is made an Embleme of, *As thou Father art in me, and I in thee, that they also may be one in us.* Can you conceive that unity of the Trinity? Can you imagine that reciprocall inhabitation, that mutuall communion between the Father and the Son? No, it hath not entered into the heart to conceive it. Only thus much we know, that it is most perfect, it is most glorious, & so much we may apprehend of this unity of the Saints with God. O, love is an uniting and transforming thing. *God is love, and he that dwelleth in love dwelleth in God, and God in him.* He dwelleth in us by love, this makes him work in us, and shine upon us: love hath drawn him down from his seat of Majesty, to visite poor Cottages of sinners, *Isa.* 66. 1, 2. & 15, 47. And it is that love of God reflecting upon our souls, that carries the soul upward to him, to live in him, and walk with him: O how doth it constrain a soul to live to him, and draw it from it self, 2 *Cor.* 5. 15. Then the more unity with God, the more separation from our selves, & the world; the nearer God the farther from our selves, & the farther from ourselves the more happy, and the more unity with God, the more unity among our selves, among the brethren of our family: Because we are not fully one with our Father, therefore there are many differences between us & the brethren, because we are not one perfectly in him, therefore we are not one as he and the Father is one. But when he shal be in us, and we in him, as the Father is in the Son, and the Son in the Father, then shal we be one among our selves, then shal we meet in the unity of the faith, into a perfect man, *into the measure of the stature of the fulness of Christ, Eph.* 4. 13. Christ is the uniting Principle, while the Saints are not wholly one, *uni tertio,* they cannot be perfectly one *inter se* among themselves. Consider this, I beseech you; Christs union with the Father, is the foundation of our union to God, and our union among our selves; this is comfortable, the ground of it is laid already. Now it is not simply the unity of the Father and the Son in essence that is here meant, for what shadow & resemblance can be in the world, of such an incomprehensible mystery? But it is certainly the Union and Communion of God with Christ Jesus as Mediator, as the head of the Church, which is his Body. Therefore, seeing the Father is so wonderfully well pleased and one with Christ, his wel-beloved Son & Messenger of the Covenant, & chief party contracting in our name, he is by vertue of this, one with us, who are his seed and members. And therefore, the members should grow up in the head, Christ, from whom the whole body makes increase according to the effectuall working of the spirit in it, *Eph* 5. 15▪ 16. Now if the union between the Father and Christ our Head cannot be dissolved, and cannot be barran and unfruitfull, then certainly the spirit of the Father, which is given to Christ beyond measure, must effectually work in every member, till it bring them to the unity of the Faith, and to the measure of the perfect man which is the fulnesse of Christ. So then every believing soul is one with the Father as Christ is one, because he is the Head and they his members, & the day is coming that all the members shal be perfectly united to the Head, Christ, & grow up to the perfect man, which is the stature of Christs fulnesse, *and then shal we all be made perfect in one; we shal be one as he is one,* because he and we are one perfect man, Head and Members.\n\nNow to what purpose is all this spoken? I fear it doth not stirre up in our souls a desire after such a blessed life; whose heart would not be moved at the sound of such words? Our fellowship is with the Father and his Son, we are made perfect, he in us, and we in him: Certainly that soul is void of the Life of God, that doth not find some sparkle of holy ambition kindled within, after such glorious and blessed condition. But these things sevour not, and taste not to the most part; the naturall man knows them not, for they are spiritually discerned. How lamentable is it, that Christ is come to restore us to our lost blessednesse, and yet no man almost considers it or layes it to heart: O how miserably, twice miserable is that Soul, that doth not draw near to God in Christ, when God hath come so near to us in Christ? that goes a whoring after the lust of the eyes, and flesh, and after the imaginations of their own heart, and will not be guided by Christ the way and life to glory? *Thou shalt destroy them, O Lord,* Psal. 73. 27. All men are far off from God, from the womb: Behold we may have accesse to God in Christ: woe to them that are yet far off, and will not draw near, *they shal all perish.* I exhort you to consider what you are doing. The most part of you are going away from God, you were born far off, and you will yet go further; know what you will meet with in that way, Destruction.\n\nYe have never yet asked in earnest, for what purpose you came into the World: What wonder you wander and walk at randome, seing you have not proposed to your selves any certain scope and aime? It is great folly. You would not be so foolish in any petty businesse: But O how foolish men are in the main businesse. *The light of the body is the eye, if that be not light, the whole body is full of darknesse.* If your intention be once right established all your course will be orderly, but if you be dark and blind in this point, & have not considered it, you cannot walk in the light, your whole way is darknesse: The right consideration of the great End would shine unto you, and direct your way; but, while you have not proposed this end unto your self, the enjoyment of God, you must spend your time, either in doing nothing to that purpose, or doing contrary to it. All your other lawfull businesse, your callings and occupations are but in the by, they are not the end, nor the way, but you make them only your businesse, they are altogether impertinent to this end. And the rest of your walking in lust and ignorance, is not only impertinent, but inconsistant with it, and contrary to it. If you think that you have this before your eyes, to enjoy God, I pray you look upon the way you choose: Is your drunkennesse, your swearing, your uncleannesse, your contentions and railings, and such works of the flesh; are those the way to enjoy God? Shal not these separate between God and you? Is your eating, and drinking sleeping as beasts, and labouring in your callings, are these all the means you use to enjoy God? Be not deceived, you who draw not near God by Prayer often in secret, and by faith in his Son Christ, as lost miserable sinners to be saved, and reconciled by him, you have no fellowship with him, and you shal not enjoy him afterward. You whose hearts are given to your covetousnesse, who have many lovers and idols besides him, you cannot say, Whom have I besides thee in the earth? No, you have many other things beside God. You can have nothing of God, except you make him all to you, unlesse you have him alone. *My undefiled is one,* Cant. 6. 9. He must be alone, for his glory he will not give to another: If you divide your affections, and pretend to give him part; & your lusts other part, you may be doing, but he will not divide his glory so, he will give no part of it to any other thing. But as for those souls that come to him and see their misery without him, O know how good it is! Its not only *good,* but *best;* yea *only good,* it is *bonum,* & it is *optimum;* yea, it is *unicum,* there is none good, save one, even God, and there is nothing good for us but this one, to be near God, and so near, that we may be one, one spirit with the Lord, for he that is joyned to the Lord is one spirit: Rejoice in your portion, and long for the possession of it. Let all your meditations, and affections, and conversion proclaim this, *Whom have I in heaven but thee, and none in the earth beside thee.* And certainly he shal guide you to the end, and receive you into glory, then you shal rest from your labours, because you shal dwell in him, and enjoy that which you longed and laboured for. Let the consideration of our end unite the hearts of Christians here. O what an absurd thing is it, that those who shal lodge together at night & be made perfect in one should not only go contrary wayes but have contrary minds and affections."},{"number":3,"title":"Of the SCRIPTURES","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"2 Tim. 3. 16. *All Scriptures is given, &c.*\n\nWe told you, that there was nothing more necessary to know, then what our end is, and what the way is that leads to that end: We see the most part of men walking at random, running an uncertain race, because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole cours. According to mens particular inclinations & humors, so do the purposes & designs of men vary; and often do the purposes of one man change according to the circumstances of time, & his condition in the World. We see all men almost running crosse one to another; one drives at the satisfaction of his lust by pleasure, another fancies a great felicity in honour, a third in getting riches, and thus men divide themselves, whereas, if it were true happinesse that all were seeking, they would all go one way towards one end. If men be not in the right way, the faster they seem to move toward the mark, the farther they go from it, wandering from the right way (suppose men intend well) will put them farther from that which they intend. *Si via in contrarium ducat, ipsa velocitas as majoris intervalli causa est:* Therefore it concerns us all most deeply, to be acquainted with the true path of blessednesse: For if we once mistake, the more we do, the swister we move; the more distant we are from it indeed. And there is the more need, because there are so many by-paths that lead to destruction: What say I, by paths? No, high wayes, beaten-paths, that the multitude of men walk in, & never challenge, nor will endure to be challenged, as if they were in an error. In other journeys men keep the plain high way, and are afraid of any secret by-way, lest it lead them wrong: *At hîc, via quaeque tritissima maximè decipit.* Here the high pathed way leads wrong; and, O far wrong! to Hell. This is the meaning of Christs Sermon, *Enter in at the strait gate,* but walk not in the broad way where many walk, for it leads to destruction; Therefore I would have this perswasion once begotten in your souls, that the course of the world, the way of the most part of men is dangerous, is damnable. O consider, whither the way will lead you, before you go further. Do not think it a folly to stand still now, & examine it, when ye have gone on so long in their company. Stand, I say, and consider; be not ignorant as beasts, that know no other thing than to follow the drove. *quae pergunt, non quae eundum est, sed quae itur,* they follow not whither they ought to go, but whither most go: You are men, and have reasonable souls within you, therefore I beseech you be not composed, and fashioned according to custome, and example, that is brutish, but according to some inward knowledge and reason. Retire once from the multitude, and ask in earnest at God, what is the way: Him that fears him, he will teach the way that he should choose; the way’to this blessed end is very strait, very difficult; you must have a guide in it, you must have a lamp and a light in it, else you cannot but go wrong.\n\nThe principles of reason within us are too dark & dim, they will never lead us through the pits and snares in the way: these indeed shined brightly in *Adam,* that he needed no light without him, no voice about him: But sin hath extinguished it much, and there remains nothing but some little spunk, or sparkle under the ashes of much corruption, that is but insufficient in it self, and is often more blinded and darkned by lusts: so that if it were never so much refined, as it was in many heathens, yet it is but the blind leading the blind, and both must fall into the ditch. Our end is high and divine, *To glorifie God and to enjoy Him,* therefore our reason *caligat ad suprema;* it can no more stedfastly behold that glorious end, & move towards it, then our weak eyes can behold the Sun: Our eyes can look downward upon the earth, but not upward to the Heavens. So we have some remnant of reason in us that hath some petty and poor ability for matters of little moment, as the things of this life: But if once we look upward to the glory of God, or eternal happinesse, our eyes are dazled, our reason confounded, we cannot stedfastly behold that, *Eph.* 4. 18. 2 *Cor.* 3. 13. 14.\n\nTherefore the Lord hath been pleased to give us the Scriptures, which may be a *Lamp unto our feet,* & *a guide unto our way, whereunto we shal do well to take heed, as unto a candle or a light that shines in a dark place, till the day dawn,* 2 Pet. 1. 6. These are *able* to *make us wise unto salvation.* Let us here what *Paul* speaks of *Timothy,* 2 Tim. 3. 16. *All Scriptures is given,* &c. Where you have two points of high concernment, The Authority of the Scriptures, and their Utility. Their Authority, for they are given by Divine Inspiration: Their Utility, for they are profitable for Doctrine, *&c.* and can make *us perfect,* and well furnished to every good work.\n\nThe Authority of it, is in a peculiar way divine, *of him, and through him are all things:* All Writings of men, according to the truth of the Scriptures, have some Divinity in them, in as much as they have of truth, which is a Divine thing; Yet the Holy Scriptures are by way of excellency attributed to God, for they are immediatly inspired of God: Therefore *Peter* saith, that the *Scriptures came not in old time by the will of Man, but holy men spake as they were moved by the holy Ghost,* 2 Pet. 1. 21. God by his Spirit; as it were, acted the part of the soul, in the Prophets and Apostles; and they did no more but utter what the Spirit conceived: The holy Ghost inspired the matter & the words, & they were but tongues & pens to speak & write it unto the people; here needed no debate, no search in their own minds, for the truth, no inquisition for light, but light shined upon their souls so brightly, so convincingly, that it puts it beyond all question, that it was the mind and voice of God. You need not ask, How they did know that their dreams or visions were indeed from the Lord? And that they did not frame any imagination in their own hearts, and taught it for his Word, as many did? I say, you need no more ask that, than ask; How shal a man see light, or know the Sun-shine? light makes it self manifest, and all other things, its seen by its own brightnesse: even so the holy men of God, needed not any mark or sign to know the Spirits voice, his revelation needed not the light of any other thing, it was light it self, he would certainly over power the soul and mind, and leave no place of doubting: God who cannot be deceived, and can deceive no man, hath delivered us this Doctrine. O, with what reverence should we receive it, as if we heard the Lord from heaven speak. If you ask, How you shal be perswaded that the Scriptures are the Word of God, his very mind opened to men & made legible? Truly, there are some things cannot be well proved, not because they are doubtfull, but because they are clear of themselves, and beyond all doubt and exception. Principles of Arts must not be proved, but supposed, till you find by triall and experience afterward that they were indeed really true. There are no question, such characters of Divinity, and Majesty imprinted in the very Scriptures themselves, that whosoever hath the eyes of his understanding opened, though he run he may read them, and find God in them. What Majesty is in the very simplicity and plainnesse of the Scriptures? They do not labour to please mens ears, and adorn the matter, with the curious garments of words, and phrases, but represent the very matter it self to the soul, as that which in it self is worthy of all acceptation, and needs no humane eloquence to commend it. Painting doth spoil native beauty, external ornamēts would disfigure some things that are of themselves proportioned and lovely, therefore the Lord choses a plain and simple style, which is foolishnesse to the world: but in these swadling cloaths of the Scriptures, and this poor Cottage the Child Jesus, the Lord of Heaven and Earth is contained. There is a jewel of the mysterious wisdom of God, and mans eternal blessednesse in the Mineral: What glorious and astonishing humility is here? What humble and homly Glory and Majesty also? He is most high, and yet none so lowly. What excellent consent and harmony of many writters, in such distant times? Wonder at it! All speak one thing, to one purpose, to bring men to God, to abase all glory and exalt him alone. Must it not be one Spirit that hath quickned all these, and breathes in them all this one heavenly Song of *Glory to God on high, and good will towards men.* Other Writers will reason these things with you, to convince you and perswade you; and many thinks them more profound and deep for that reason, and do despise the basenesse of the Scriptures: But to them whose eyes are opened, the Majesty and authority of God commanding, and asserting, and testifying to them is more convincing, from its own bare assertion, then all humane reason.\n\nAlthough there be much light in the Scriptures to guide mens way to Gods glory and their own happinesse; yet certainly, it will all be too smal purpose if the eyes of our understanding be darkned and blinded. If you shal surround a man with day-light, except he open his eyes he cannot see. The Scriptures are a clear Sun of life, and righteousnesse; but the blind soul compassed with that light is nothing the wiser; but thinks the lamp of the Word shines not because it sees not, it hath its own dungeon within it; therefore the Spirit of God must open the eyes of the blind, & enlighten the eyes of the understanding, that a soul may see wonderfull things in Gods Law, *Psal.* 119. 5. 8. *Joh.* 1. 5. The light may shine in the darknesse, but the darknesse cannot comprehend it. I wonder not that the most part of men can see no Beauty, no Majesty, no excellency in the holy Scriptures to allure them; because they are natural and have not the spirit of God, and so cannot know these things, for they are spiritually discerned, 2 *Cor.* 2. 14. &c. Therefore as the inspiration of God did conceive this writting at first, and preached this Doctrine unto the world; so there can no soul understand it, or profite by it, but by the inspiration of the Almighty: *Verily there is a spirit in man, and the inspiration of the Almighty gives him understanding,* saith *Job.* When the spirit comes into the soul to engrave the Characters of that Law and truth into the heart, which were once engraven on Tables of Stone, and not written with Pen and Ink, then the spirit of Christ Jesus writes over and transcribes the Doctrine of the Gospel, on fleshly Tables of the heart, draws the lineaments of that faith, and love, preached in the word upon the soul; then the soul is the Epistle of Christ; written not with ink and pen, but with the spirit of the living God, 2 *Cor.* 3. 3. And then the soul is manifestly declared to be such, when that which is impressed on the heart, is expressed in the outward man in walking, that it may be read of all men. Now the soul having thus received the Image of the Scriptures on it, understands the Spirits voice in them, and sees the truth and divinity of them. The eye must receive some species and likenesse of the object before it see it, it must be made like to the object ere it can behold it. *Intelligens in actu fit ipsum intelligible:* So the soul must have some inspiration of the holy Ghost, before it can believe with the heart the inspyred Scriptures.\n\nNow for the utility and profit of the Scripture, who can speak of it, according to its worth? Some things may be over-commanded, nay, all things, but this one, God speaking in his word to mankind. Many Titles are given to humane writings, some are called accurate, some subtile, some ingenious and quick some profound and deep, some plain, some learned: But call them what they please, the Scriptures may vindicate to it self these two Titles as its own prerogative: *Holy* and *profitable.* The best speaker in the world in many words cannot want sin. The best Writer hath some drosse & refuse; but here, all is holy, all is profitable: Many Books are to no purpose but to feed and inflame mens lusts; many serve for nothing but to spend & drive over the time, without thought; most part are good for nothing, but to burden and over-weary the world, to put them in a fancy of knowledge which they have not; many serve for this, only to nourish mens curiosity, and vain imaginations, and contentions, about words and notions, but here is a Book *profitable, all profitable.* If you do not yet profit by it, you can have no pleasure in it, its only ordained for souls profiting, not for pelasing your fancy, not for matter of curious speculation, not for contention and strife about the interpretation of it. Many Books have nothing in them, but specious Titles to commend them; they do nothing lesse then what they promise, they have a large and fair entry which leads only into a poor Cottage, but the Scriptures hath no hyperbolick and superlative styles to allure men, they hold out a plain and common gate, and entry, which will undoubtly lead to a pleasant Palace; others *& prodesse volunt & delectare,* but these certainly *& prodesse volunt & possunt,* they both can profite you and will profit you. I wish that souls would read the Scriptures, as profitable Scriptures, with intention to profit. If you do not read with such a purpose, you read not the Scriptures of God, they become as another Book unto you. But what are they profitable for? *For Doctrine,* and a Divine Doctrine. A Doctrine of life and happinesse: Its the great promise of the New Covenant, *You shal be all taught of God;* the Scriptures can make a man learned & wise, learned to salvation. It is foolishnesse to the world, *but the world through wisdom know not God.* Alace! what do they then know? Is there any besides God? And is there any knowledge besides the knowledge of God? You have a poor petty wisdom among you, to gather riches and manage your businesse; others have a poor imaginary wisdom that they call learning; and generally people think, To pray to God is but a paper-skill, a little Book-craft; they think the knowledge of God is nothing else but to learn to read the Bible. Alace! mistake me not, it is another thing to know God: The Doctrine of Jesus Christ written on the heart, is a deep profound learning, and the poor, simple & rudest people may by the Spirits teaching become wiser than their Ancients, than their Ministers: O! its an excellent point of learning, to know how to be saved: What is it, I pray you, to know the course of the Heavens? To number the Orbs, and the Stars in them? To measure their Circumference, to reckon their motions, and yet not to know him that sits on the Circle of them, and not to know how to inhabite and dwel there: If you would seek unto God & leek eyes opened to behold the mystery of the World, ye would become wiser then your Pastors, you would learn from the Spirit to pray better, you would find the way to heaven better then they can teach you, or walk in it.\n\nThen it is *profitable for reproof and correction:* It contains no Doctrine very pleasant to mens naturall humours; it is, indeed, most pleasant, but to a fight & ordered taste. You know, the distemper of the eye, or the perverting of the taste, will mis-represent pleasant things, & sweet things to the senses, & make them appear ill favoured and bitter: But, I say to a discerning spirit, there is nothing so sweet, so comly. *I have seen an end of all perfection, but none of thy Law: Thy Word is sweeter to me than the hony, or the hony comb.* If a soul be pre-possessed with the love of the world, & the lusts of the world, it cannot favour and taste to them; that vitious quality in the mind, will make the pleasant Gospel unpleasant: *I piped unto you, and you have not danced.* But however, the Scriptures are then most profitable, when they are least pleasant to our corruptions; and therefore it is an absolute and intire Piece, *Et prodesse volunt & delectare, Omne tulit punctum, qui miscuitutile dulvi.* There are sharp reproofs, & sad corrections of his holy Law, which must make way for the pleasant and sweet Gospel: This is a reproof of life, a wounding before healing, that *who so refuse them despise their own soul, but the car that heareth them abideth among the wise,* Prov. 15. 31. Woe unto that soul that correction, or reproof, or threatning is grievous unto, *He shal die, ver. 10. He is brutish,* Prov. 12. 1. There is a generation of men, that can endure to hear nothing but Gospel-promises, that cry out against all reproving of sins, and preaching of Gods wrath against unbelieving sinners, as legall and medling with other mens matters, especially, if they reprove the sins of Rulers; their publick State-enormities: As if the whole Word of God were not profitable; as if reproofs were not as wholsome as consolations; as if threatnings did not contribute to make men flee from the wrath to come into a City of refuge. Let such persons read their own Character out of wise *Solomon, Correction is grievous to them that forsake the way. Reprove a wise man and he will love thee, and he will be yet wiser,* Pro. 9. 9. If we were pleasers of men, then were we not the servants of Jesus-Christ: Let us strive to profit men, but not to please them: Peace, peace which mens own hearts fancie would please them, but it were better for them to be awakened out of that dream, by reproof, by correction; and he that will do so, shal *find more favour of him afterward, than he that flattereth him with his tongue,* Prov. 28. 23. Well then, let this be established in your hearts as the foundation of all true Religion; that the Scriptures are the Word of the eternal God; and that they contain a perfect and exact Rule, both of glorifying God, & of the way to enjoy him; they can make you perfect to every good work. I shal say no more on this, but beseech you, as ye love your own souls, be acquainting your selves with them. You will hear, in these dayes, of men pretending to more divine & spiritual discoveries, and revelations, than the Scriptures contain: But, my brethren, these can make you wise to salvation, these can make you perfect to every good work: Then, what needs more? All that is beside salvation, and beyond perfection, count is superfluous and vain, if not worse, if not diabolicall. Let others be wise to their own destruction; let them establish their own Imaginations for the Word of God; and Rule of their Faith, but hold you fast what you have received & contend earnestly for it; add nothing and deminish nothing: Let this Lamp shine till the day dawn, till the morning of the Resurrection, and walk ye in the light of it, and do not kindle any other sparkles, else ye shal lye down in the grave in sorrow, and rise in sorrow: Take the Word of God as the only Rule, & the perfect Rule, a Rule for all your Actions, Civil, Natural and Religious, for all must be done to his glory, and his Word teacheth how to attain to that End. Let not your Imaginations, let no others Example, let not the Preaching of men, let not the Conclusions, and Acts of Assemblies be your Rule, but in as far as you find them agreeing with the perfect Rule of Gods holy Word: All other Rules are *regulae regulatae;* they are but like publications and intimations of the Rule it self. Ordinances of Assemblies are but like the Herauld-promulgation of the Kings Statute and Law; if it vary in any thing from his intention, its not valid and binding. I beseech you take the Scriptures for the Rule of your walking, or else you will wander; the Scripture is *Regula regulans,* a ruling Rule. If you be not acquainted with it, you must follow the opinions, or examples of other men, and what if they lead you unto destruction?"},{"number":4,"title":"Of the Scriptures","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"Joh. 5. 39. *Search the Scriptures, for in them,* &c. Eph. 2. 20. *And are built upon the foundation of the Prophets and Apostles.*\n\nAs in darknesse there is need of a Lanthorn without, and the light of the eyes within; for neither can we see in darknesse without some Lamp, though we have never so good eyes, nor yet see without eyes; though in never so clear a Sun-shine: So there is absolute need, for the guiding of our feet in the dangerous, and dark paths to Eternall life (that is full of pits and snares) of the Lamp, or Wood, written or preached, without us; and the illumination of the holy Ghost within us. These are conjoyned, *Isa. 56. 21. This is my Covenant, the spirit that is upon thee, and the words that I have put in thy mouth, shal not depart out of thy mouth, nor the mouth of thy seed,* &c. There are words without, and there must needs be a Spirit within, which makes us to behold the truth and grace contained in these words. There is a Law written without; with pen and ink, and there is a Law written within upon the heart, with the Spirit of the living God: The Law without is the Patern and exact copy; the Law within is the Transcript, or the Image of God upon the heart, framed and fashioned according to the similitude of it, 2 *Cor. 3. 3. Heb.* 8. 10. So then, there needs be no more question about the Divine Authority of the Scriptures, among those who have their senses exercised to descern between good and ill, than among men who see and taste, concerning light and darknesse, sweet & bitter. The perswasion of a Christian is fetched deeper than the reasons of men; their faith is the evidence of things not seen, its an eye, a supernaturall eye; whereby a soul beholds that Majesty and excellency of God shinning in the word, which though it shine about the rest of the World, yet it’s not seen, because they cannot know it, nor descern it. Wonder not that the multitude of men cannot believe the report that is made, that there is so few who find any such excellency and sweetnesse in the Gospel as is reported, because, saith *Isai.* 53. 1. the arm of the Lord is not revealed to them; the hand of God must first write on their heart ere they understand the Writtings of the Scriptures, his arm must creat an eye in their souls, an eternal light, before it can behold that glorious brightnesse of Gods shinning in the word. The word is Gods testimony of himself, of his grace and mercy and good-will to mankind. Now no man can receive this testimony, unlesse it be sealed and confirmed by the holy Ghost into the heart: saith *Peter, We are his witnesses of these things, and so also is the holy Ghost whom God hath given to those that obey him.* Acts 5. 32. The word witnesses to the ear and the spirits testifieth to our spirits the truth and worth of that, and therefore the spirit is a seal and a witnesse. The word is the Lord’s voice to his own Children: Bastards cannot know it, *but my sheep hear my voice,* Joh. 10 4. 16. You know no difference between the bleeting of one sheep and another, but the poor lambs know their mothers voice; there is a secret instinct of nature, that is more powerfull than many marks and signs: Even so those that are begotten of God know his voice, they descern that in it which all the world that hear it cannot descern, there is a sympathy between their souls and that living Word, that word is the immortall seed they are begotten of, and there is a naturall instinct to love that; and to mediate in it, such an inclination to it as in new born babes to the breasts, so the Children of God *do desire the sincere milk of the Word, that they may grow thereby,* as they were born of it, 1 *Pet.* 2. 2. In these Scriptures which we read in your audience, you have something of their excellency, and our duty; there is a rich jewel in them, a precious pearl in that field, even Jesus Christ, and in him eternall life, and therefore we ought to search the Scriptures for this jewel, to dig in the field for this pearl, the Doctrine of the Prophets and Apostles, is a sure foundation whereupon souls may build their eternall felicity, and the hope of it: Jesus Christ is the very chief stone in that foundation whereupon the weight of all the Saints and all their hope hangs. And therefore we ought to lean the weight of our Souls only to this truth of God, and build our faith only upon it, and square our practice only by it.\n\nWe shal speak something of the first, that it may be a spurre to the second. The Jews had some respective opinion of the word of God, they knew that in them waseternall life, they thought it a Doctrine of life and happinesse, and so cryed up *Moses* Writtings, but they would not believe Christs words, they erred, not understanding the Scriptures, and so set the Writtings of *Moses* Law at variance, with the preaching of Christs Gospel: What a pittyfull mistake was this? they thought they had eternall life in the Scriptures, and yet they did not receive nor acknowledge him whom to know was eternall life, therefore our Lord Jesus sends them back again to the Scriptures, go and search them, you think, and you think well, *that in then you may find the way to eternall life,* but while you seek it in them you mistake it: These Scriptures testifie of me the end of the Law, but you cannot behold the end of that Ministry, because of the blindnesse of your hearts, *Rom. 10. 3. 2 Cor.* 3. 14. Therefore search again, unfold the ceremonies, I am wrapt in them, and life eternall with me, dig up the Law till you find the bottome of Gods purpose in it till you find the end of the Ministration and you shal find me, the way, and truth, and life, and so you shal have that eternall life which now you do but think you have and are beguiled. While you seek it out of me, in vain you think you have it, for it is not in the Scriptures, but because they testifie of me the life and the light of men. May not this now commend the word to us? Eternall life is in it. Other Writings and discourses may tickle the ears with some pleasing eloquence, but that is vanishing, its but like a Musitians voice, some may represent some petty & momentary advantage, but how soon shal an end be put till all that? so that within a little time the advantage of all the Books of the world shal be gone. The statutes and Laws of Kings and Parliaments can reach no further then some temporall reward or punishment, their highest pain is the killing of this body, their highest reward is some evanishing and sading honour or perishing riches▪ But he sheweth his word and judgements to us, and hath not dealt so with every nation, *Psal.* 147. 19. 20. And no nation under the whole heaven hath such Laws and Ordinances, eternall life and eternall death is wrapt up in them, these are rewards and punishments suitable to the Majesty and Magnificence of the eternall Law-giver. Consider I beseech you, what is folded up here, the Scriptures shew the path of life, life is of all beings most excellent, and comes nearest the blessed being of God. When we say [life] we understand a blessed life, that only deserves the name. Now this we have lost in *Adam,* death is past upon all men, but that death is not the worst, its but a consequence of a soul death, the immortall soul, whose life consisteth in Communion with God, & peace with him is seperated from him by sin, and so killed when its cut off from the fountain of life, what life can it have any more, than a beam that is cut off by the intervention of a dark body from the sun. Now then what a blessed Doctrine must it be that brings to light life and immortality, especially when we have so much miserably lost it, and involved our souls into an eternall death? Life is precious in it self, but much more precious to one condemned to die, to be caught out of the paws of the Lyon, to be brought back from the Gibbet. O how will that commend the favour of a little more time in the World. But then if we knew what an eternall misery we are involved into, and stand under a sentence binding us over to such an inconceivable and insupportable punishment as is the curse & wrath of God. O how precious an esteem would souls have of the Scriptures, how would they be sweet unto their soul, because they shew unto us a way of escaping that pit of misery, and a way of attaining eternall blessednesse, as satisfying and glorious, as the misery would have been vexing and tormenting. O that ye would once lay these in the ballance together, this present life and eternall life. Know ye not that your souls are created for eternity, that they will eternally survive all these present things? Now, how do ye imagine they shal live after this life? your thoughts and projects, and designs are confined within the poor narrow bounds of your time, when you die in that day your thoughts shal perish, all your imaginations and purposes, & providences shal have an end then, they reach no further then that time, & if you should wholly perish too, it were not so much matter: but for all your purposes and projects, to come to an end, when you are but beginning to live, and enter eternity, that is lamentable indeed. Therefore I say, consider what ye are doing, weigh these in a ballance eternal life, & the present life, if there were no more difference, but the continuence of the one, & shortnesse of the other, that this worlds standing is but as one day, one moment to eternity, that ought to preponderate in your souls, do we not here flee away as a shadow upon the mountains? are we not as a vapour that ascends and for a litle time appears a solid body, and then presently vanisheth? Do we not come all into the stage of the world, as for an hour to act our part and be gone, now then, what is this to endless eternity? When you have contained as long as since the World began, you are no nearer the end of it, ought not that estate then to be most in your eyes, how to lay up a foundation for the time to come. But then compare the misery and vexation of this life, with the glory and felicity of this eternall life; what are our dayes, but few and full of trouble. Or, if you will take the most blessed estate you have seen or heard of in this world, of Kings and rich men, and help all the defects of it by your imaginations: Suppose unto your selves the highth and pith of Glory, and abundance, and power that is attainable on earth, and when your fancy hath busked up such a felicitie, compare it with eternall life: O how will that vanish out of your imaginations; if so be you know any thing of the life to come, you wil even think that an odious comparison, you will think all that earthly felicitie, but light as vanity, *every man at his best estate is altogether vanity.* Eernall life will weigh down eternally, 2 *Cor.* 4. 17. 18. O but it hath an exceeding weight in it self; one moment of it, one hours possession and taste of it, but then what shal the endlesse endurance of it add to its weight? Now there are many that presume they have a right to eternall life, as the Jews did, you think, saith he, that you have it, you think well that you think its only to be found in the Scriptures, but you vainlie think that you have found it in them: And there is this reason of it, *because you will not come to me that you may have life,* vers. 40. If you did understand the true meaning of the Scriptures, and did not rest on the outward Letter and Ordinances, you would receive the testimonie that the Scriptures give of me. But now you hear not me the Fathers substantiall Word, *therefore you have not his Word abiding in you,* vers. 38. There was nothing more generall among that people than a vain carnall confidence and presumption of being Gods people, & having interest in the promise of life eternall, as it is this day in the visible Church. There is a multitude that are Christians onlie in the Letter, & not in the Spirit, that would never admit any question concerning this great matter of having eternall life, and so by not questioning it, they come to think they have it, and by degrees their conjectures and thoughts about this ariseth to the stabilitie of some faigned & strong perswasion of it. In the Old Testament the Lord strikes at the roots of their perswasions, by discovering unto them how vain a thing it was, and how abominable before him, to have an externall profession of being his people, and to glory in external Ordinances and Priviledges, & yet to neglect altogether the purging of their hearts, & consciences, from lusts and Idollisms, & to make no conscience of walking righteously towards men: Their profession was contradicted by their practice, *Will ye steal, murther, and commit adultery, and yet come and stand in my house.* Jer. 7. 8. 9. doth not that say as much as if I had given you liberty to do all these abominations? Even so it is this day, the most part have no more of Christianitie but a name, they have some outward priviledges of Baptism, and hearing the Word, and, it may be, have a form of knowledge, and a form of worship, but in the mean time they are not baptized in heart, they are in all their conversation even conformed to the Heathen world; they hate personall reformation, and think it too precise and needlesse: Now, I say, such are many of you, & yet ye would not take it well to have it questioned, whether ye shal be partakers of Eternall life: you think you are wronged when that is called in question. Oh, that it were beyond all question indeed. But know assuredlie, That you are but Christians in the Letter; in the Flesh, and not in the Spirit: Many of you have not so much as a form of knowledge, have not so much as the Letter of Religion. You have heard some names in the preaching often repeated, as *Christ,* and *God,* and *Faith,* and *Heaven,* and *Hell,* & you know no more of these but the name; you consider not, and meditate not on them: And those who know the truth of the Word, yet the Word abideth not, nor dwelleth in you; you have it in your mouth, you have it in your minde or understanding, but it is not received in love, it doth not dwell in the heart, *Let the Word of Christ dwell in you richly,* Col. 3. 16. you have it imprisoned in your minds, and shut up into a corner where it is useless, & can do no more but witnesse against you, and scarce that; as the Gentils incarcerated and detained the truth of God, written by nature within them, in unrighteousnesse, *Rom.* 1. 18. So do many of you detain the knowledge of his word in unrighteousness, it hath no place in the heart, gets no libertie and freedom to walk through the affections, and so to order the conversation of men: And therefore the most part of men do but fancie to themselves an interest and right to eternall life, you think it, and do but think it; it is but a strong imagination, that hath no strength from the grounds of it, no stabilitie from any evidence or promise, but meerly from it self; or it is but a light and vain conjecture that hath no strength in it, because there is no question or doubts admitted which many try the strength of it: But then I suppose, that a man could attain some answerable walking, that he had not onlie a form of knowledge, but some reality of practice, some inward heat of affection & zeal for God and godlinesse, yet there is one thing that wants, and if it be wanting will spoil all: And it is this which Christ reproves in the Jews, *You will not come to me to have life:* The Scri-Scriptures testifie of me, but you receive not their testimonie. Suppose a man had as much equitie and justice towards men, piety towards God, & sobriety towards himself, as can be found among the best of men, let him be a diligent reader of the Scriptures, let him love them, & meditate on them day and night, yet if he do not come out of himself, and leave all his own righteousnesse as dung behind him, that he may be found in Jesus Christ, he hath no life, he cannot have any right to life eternall. You may think this a strange assertion, that if a man had the righteousnesse & holinesse of an Angel, yet he could not be saved without denying all that, and fleeing to Christ as an ungodly man: And you may think it as strange a supposell, that any person that reads the Scriptures, and walks righteously, and hath a zeal towards God, yet are such as will not come to Christ, and will not hear him whom the Father hath sent.\n\nBut the first is the very substance of the Gospell, *There is no other Name by which men may be saved, but by Jesus Christ,* Acts 4. 12. Life eternall is all within him, *All the treasures of grace, and wisdom, and knowledge are seated in him,* Col. 1. 19. and 2, 3. All the light of life and salvation is imbodied in this Sun of Righteousnesse, since the Eclipse of mans felicitie in the Garden. *Adam* was a living soul, but he lost his own life, and killed his Posterity. Christ Jesus the second common man in the world is a quickning Spirit, he hath not only life in himself, but he gives it more abundantly; and therefore you have it so often repeated in *John,* who was the Disciple most acquainted with Christ, *In him was life, and the life was the light of men, 1. 4. And he is the bread of life, that gives life to the World.* Joh. 6. 33. and 35. *He is the resurrection and the life,* 11. 25. and *The way, the truth, and life,* 14. 6. The Scriptures do not contain eternall life, but in as far as they lead to him who is life, and whom to know and imbrace is eternall life: And therefore (saith he) *These are they which testifie of me.* Men lived immediatlie in God when he was in innocencie, he had life in himself from God; but then he began to live in himself, without dependance on God the fountain of life, and this himself being interposed between God and his life, it evanished, even as a Beam by the interveening of any grosse body between it and the Sun. Now mans light and life being thus eclipsed and cut off, the Lord is pleased to let all fulnesse dwell in his Son Jesus Christ, and *The fulnesse of the God-head dwels in him bodily,* Col. 2. 9. that since there was no accesse immediatly to God for life (a flamming fire, and sword of Divine Justice compassing and guarding the tree of Life, left man should touch it) there might be accesse to God in a Mediator like unto us, that we might come to him, and might have life from God by the intervention of Jesus Christ.\n\nLook then what is in the holy Scriptures, and you shal find it but a letter of death and ministration of condemnation while it is separated from him; Christ is the very life and spirit of the Scriptures, by whose vertue they quicken our souls; if you consider the perfect Rule of Righteousnesse in the Law, you cannot find life there, because you cannot be conformed unto it; the holiest man offends in every thing, and that holy Law being violated in any thing will send thee to hell with a curse, *Cursed is he that abideth not in every thing.* If you look upon the promise of life, *Do this and live:* What comfort can you find in it, except you could find doing in your selves? And can any man living find such exact obedience as the Law requires? There is a mistake among many, They conceive that the Lord cannot be well pleased with them, if they do what they can: but be not deceived, the law of God requires perfect doing, it will not compound with thee, and came down in its tearms, not one jot of the rigour of it will be remitted: If you cannot do all that is commanded, all you do will not satisfie that promise; therefore thou must be turned over from the promise of life to the curse, and there thou shalt find thy name written: Therefore it is absolutely necessary, that Jesus Christ be made under the Law, and give obedience in all things, even to the death of the Crosse, and so be made a curse for us and sin for us, even he who knew no sin, and thus in him you find the law fulfilled, Justice satisfied, and God pleased; in him you find the promise of life, indeed established, in a better, surer way than was first propounded, you find life by his death, you find life in his dying for you: And again consider the Ceremonial Law, What were all those Sacrifices and Ceremonies? Did God delight in them? Could he savour their incense, and sweet smels, and eat the fat of Lambs and be pacified? No, he detastes and abhorres such imaginations, because that people did stay in the Letter, and went no further then the Ceremony; he declares, that it was as great abomination to him as the offering up of a Dog, while they were separated from Jesus Christ, in whom his soul rested, and was pacified; they were not expiatious, but provocatious; they were not propitiations for sin, but abominations in themselves. But take these as the shadows of such a living substance, take them as remembrances of him who was to come; and behold Jesus Christ lying in these swadling cloaths of Ceremonies untill the fulnesse of time should come that he might be manifested in the flesh, and so you shal find eternall life in those dead beasts, in those dumb Ceremonies: If you consider this Lamb of God slain in all these Sacrifices, from the beginning of the world, then you present a sweet smelling savour to God, then you offer the true propitiation for the sins of the world, then he will delight more in that sacrifice than all other personall obedience.\n\nBut what if I should say, that the Gospel it self is a killing Letter, & ministration of death, being severed from Christ? I should say nothing amisse, but what *Paul* speaketh, that his Gospel was a savour of death to many; take the most powerfull Preaching, the most sweet discourse, the most plain Writings of the free grace & salvation in the Gospel, take all the preachings of Jesus Christ himself and his Apostles, & you shal not find life in them, unlesse ye be led by the Spirit of Christ unto himself who is the resurrection and the life; It will no more save you than the Covenant of works; unlesse that word abide and dwell in your hearts, to make you believe in him, and imbrace him with your souls, whom God hath sent; suppose you heard all, and heard it gladly, and learned it, and could discourse well upon it, and teach others, yet if you be not driven out of your selves, out of your own righteousnesse, as well as sin, and persued to this City of refuge Jesus Christ, you have not eternal life. Your knowledge of the truth of the Gospel and your obedience to Gods Law will certainly kill you; and as certainly, as your ignorance and disobedience, unlesse you have imbraced in your soul that good thing Jesus Christ contained in these truths, who is the Diamond of that Golden Ring of the Scriptures, and unlesse your souls imbrace these promises as soul-saving, as containing the chief good, and worthy of all acceptation, as well as your mind receive these as true and faithfull sayings, 1 *Tim.* 1. 15.\n\nThus ye see Christ Jesus is either the subject of all in the Scriptures, or the end of it all, he is the very proper subject of the Gospel: *Paul* knew nothing but Christ crucified in his preaching; and he is the very proper *end* and scope *of the law for righteousness,* Rom. 10. 3. All the preaching of a covenant of works, all the curses and threatnings of the Bible, all the rigidexactions of obedience, all come to this one great design; not that we may set about such a walking to please God, or do something to pacifie him, but that we being concluded under, sin and wrath on the one hand, and an impossibility to save our selves on the other hand, *Gal. 3. 22. Rom* 5. 20, 21. may be pursued into Jesus Christ for righteousness, & life, who is both able to save us, and ready to welcome us. Therefore the Gospel opens the door of salvation, in Christ the Law is behind us with fire and sword, and destruction pursuing us, and all for this end, that sinners may come to him and have life. Thus the Law is made a Pedagogue of the soul to lead to Christ; Christ is behind us, cursing, condemning, threatning us, and he is before us with stretched-out arms, ready to receive us, blesse us and save us, inviting, promising, exhorting to come and have life. Christ is on mount *Sinai,* delivering the Law with thunders, *Act.* 7. 38. and he is on mount *Sion,* in the calm voice, he is both upon the mountain of cursings and blessings, and on both doing the part of a Mediator, *Gal.* 3. 19, 20. It is love, that is in his heart which made him first cover his Countenance with frowns and threats, and it is love that again displayes it self in his smilling countenance. Thus souls are inclosed with love pursuing, and love receiving: And thus the Law which seems most contrary to the Gospel, testifies of Christ, it gives him this testimony, that except salvation be in him, it is no where else. The Law sayes, it is not in me, seek it not in obedience, I can do nothing but destroy you, if you abide under my jurisdiction. The Ceremonies and Sacrifices say, if you can behold the end of this Ministery (if a Vail be not on your hearts, as it was on *Moses* face, 2 *Cor.* 3 13, 14) you may see where it is, its not in your obedience, but in the death & sufferings of the Son of God, whom we represent. Then the Gospel takes all these Coverings and Vails away, and gives a plain and open testimony of him, *There is no Name under heaven to be saved, but by Christ’s.* The Old Testament speak by figures and signs, as dumb men do, but the New speaks in plain words, and with open face. Now, I say, for all this that there is no salvation but in him, yet many souls, not only those who live in their grosse sins, and have no form of godlinesse, but even the better sort of people, that have some knowledge and civility, and a kind of zeal for God, yet *they do not come to him that they may have life,* Rom. 10. 1, 2, 3. *they do not submit to the righteousness of God.* Here is the march that divides the wayes of Heaven and Hell, coming to Jesus Christ, and forsaking our selves: the confidence of these souls is chiefly or only in that little knowledge or zeal, or profession they have, they do not as really abhore themselves for their own righteousnesse as for their unrighteousnesse, they make that the covering of their nakednesse, and filthinesse, which is in it self as menstruous and unclean as any thing. It is now the very propension and naturall inclination of our hearts to stand upright in our selves: Faith bowes a souls back, and take on Christs righteousnesse, but presumption lifts up a soul upon its own bottom, *How can ye believe that seek honour one of another?* The engagement of the soul to its own credit or estimation, the engagement of self-love, and self-honour, do lift up a soul that it cannot submit to Gods righteousnesse, to righteousnesse in another. And therefore many do dream and think that they have eternall life, who shal awake in the end, and find that it was but a dream or night-fancy.\n\nNow from all this, I would enforce this duty upon your consciences, to search the Scriptures, if you think to have eternall life, search them if you would know Christ, whom to know is eternal life, then again search them, for these are they that testifie of him. Searching imports diligence, much diligence, its a serious work, its not a common seeking of an easie and common thing, but its a search and scrutiny for some hidden thing, or some special thing. Its not bare reading of the Scriptures that will answer this duty, except it be diligent and daily reading, and its not that alone, except the Spirit within meditate on them, and by meditation accomplish a diligent search. There is some hidden secret that you must search for, that is inclosed within the covering of words, and sentences, there is a mystery of wisdome that you must apply your hearts to search out, *Eccles.* 7. 5. Jesus Christ is the Treasure that is hid in this field, O precious treasure of eternall life! Now then, souls, search into the fields of the Scriptures, *Pro.* 2. 4. for him as for hid treasure. It is not only truth you must seek and buy, and not sell it, but it is life you would search: Here is an object that may not only take up your understandings, but satisfie your hearts. Think not you have found all when you have found the truth there, and learned it; no, except you have found life there, you have found nothing, you have missed the treasure. If you would profite by the Scriptures, you must bring both your understandings, & your affections to them, and depart not till they both return full: If you bring your understanding to seek the truth, you may find truth, but not *truly:* you may find it, but you are not found of it: you may lead truth captive, and unclose it in a prison of your mind and encompasse it about with a guard of corrupt affections, that it shal have no issue, no out going to the rest of your soul and wayes, and no influence on them; you may know the truth, but you are not known of it, and brought in captivity to the obedience of it. The Treasure that is hide in the Scriptures are Jesus Christ, whose intire and perfect Name is, *Way, Truth, and Life.* He is a living truth and true Life: Therefore Christ is the adaequat object of the soul, commensurable to all its faculties. He has Truth in him to satisfie the mind, and he has Life and Goodness in him to satiate the heart: therefore if thou wouldst find Jesus Christ, bring thy whole soul to seek him, as *Paul* expresseth it. He is true and faithfull, and worthy of all acceptation, then bring thy judgement to find the light of truth, and thy affections to imbrace the life of goodnesse that is in him. Now, as much as ye find of him, so much have ye profited in the Scriptures: If you find commands there that you cannot obey, search again and you may find strength under that command; digg a little deeper, & you shal find Jesus the end of an impossible command; & when you have found him, you have found life and strength to obey, & you have found a prepitiation and sacrifice for trantgressing & not obeying. If you find curses in it, search again & you shal find Jesus Christ under that, made a curse for us; you shal find him the end of the curse, for righteousnesse to every one that believes. When you know all the Letter of the Scripture, yet you must search into the Spirit of it, that it may be imprinted into your spirits: all you know does you no good but as its received in love, unlesse your souls become a living Epistle, & the Word without be written on the heart, you have found nothing. As for you that cannot read the Scriptures, if it be possible, take that pains to learn to read them. O if you knew what they contain, & whom they bear witnesse of, you would have little quietnesse till you could read, at least his love-epistle to sinners: And if you cannot learn, be not discouraged, but if your desires within be servent, your endeavours to hear it read by others will be more earnest. But it is not so much the reading of much of it that profiteth, as the pondering of these things in our hearts, and digesting them by frequent meditation, till they become the food of the Soul: This was *Davids* way, and by this he grew to the stature of a tall & well-bodied Christian."},{"number":5,"title":"Of the Scriptures","part":null,"questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"Eph. 2. 20. *And builded upon the foundation of the Apostles,* &c.\n\nBelievers are the Temple of the living God, in which he dwels and walks: 2 *Cor.* 6. 16. Every one of them is a little Sanctuary and Temple to His Majesty, *Sanctifie the Lord of Hosts in your hearts,* though he be the high & lofty one that inhabits eternity, yet he is pleased to come down to this poor Cottage of a creatures heart, and dwell in it: Is not this as great a humbling and condescending, for the Father to come down off his Throne of Glory, to the poor base foot-stool of the creatures soul, as for the Son to come down in the state of a servant, and become in the form of sinfull flesh. But then he is a Temple and Sanctuary to them, *and he shal be to you a Sanctuary,* Isa. 8. *A place of refuge, a secret hiding-place.* Now, as every one is a little separated retired Temple, so they all conjoyned make up one Temple, one visible body in which he dwels: Therefore *Paul* calls them living stones, built up into a spiritual house to God, 1 *Pet.* 2. 5 All these little Temples make up one house & Temple fitly joyned together, in which God shews manifest signs of his presence and working: unto this the Apostle in this place alludes. The Communion, & Union of Christians with God, is of such a nature, that all the relations and points of conjunction in the creatures are taken to resemble it, & hold it out to us. We are *Citizens,* saith he, & *Domesticks, houshold men,* & so dwel in his house; and then *we are his House* beside: Now ye know there are two principal things in a House, the Foundation and the Corner-stone; the one supports the building, the other units it, and holds it together: These two parts of this spiritual building are here pointed at; the foundation of every particular stone, and of the whole building is the Doctrine of the Prophets and Apostles, as holding out Jesus Christ to souls, the Rock on which our house shal be builded: Not the Apostles or Prophets, far lesse Pastors and Teachers since; for they are but at best, workers together with God, and imployed in the building of the house; not yet their Doctrine, but as it holds out that true foundation that God had laid in Sion, *Isa.* 28. which is Jesus Christ, for other foundation can no man lay. And then the Corner-stone is that same Jesus Christ, who reaches from the bottome even to the top of the building, & immediatly touches every stone, and both quickens it in it self, and unites them together.\n\nWell then, here is a sure foundation to build our eternal happinesse upon, the word of God that endures for ever holds it out to us: all men are building upon something, every man is about some establishment of his hopes, layes some foundation of his confidence, which he may stand upon. They are one of the two that Christ speaks of: *Luk* 6. 46. One builds on the *Rock,* another on the *Sand:* now as the foundation is, so is the house; a changeable foundation makes a falling house, a sure foundation makes an unchangeable house; a house without a foundation will prove quickly no house: Now whatsoever men build their hope and confidence upon, beside the word of God, his sure Promise and sure Covenant, and Jesus Christ in them, they build upon no foundation, or upon a sandy foundation. *All flesh is grasse, and the flower and perfection of it is as the flower of the field;* here is the name and character of all created perfections, of the most excellent endowments of mind, of all the specious actions of men; its all but vanishing, and vanity, every man at his best estate is such; yea, altogether such: You who have no more to build upon but your prosperity and wealth, O that is but sand and dung; would any man build a house upon a dung-hill. You who have no other hope, but in your own good prayers and meanings your own reformations, & repentances, your professions, and practises; know this, that your hope is like a spiders house, like the web that she hath laboriously exercised her self about all the week over, and then when you lean upon that house it shal fall through & not sustain your weight: whatsoever it be, beside this living stone Jesus Christ, who is the very substance of the Word and Promises, it shal undoubtedly prove thy shame, and confusion. But behold the opposition the Prophet makes between the word and these other things, *the word of our God shal stand for ever:* Isa. 40. 6, 7 8. And therefore *Peter* makes it an *incorruptible seed,* of which Believers are begotten, 1 *Pet.* 1. 23. It is the unchangeable truth & immutable faithfulnesse of God that makes his word so sure, *its builded up to the Heavens.* Therefore the Psalmist often commends the Word of the Lord as a *tryed word, as purified* seven times, it hath endured the tryal & proof of all men, of all tentations, of all generations, it hath often been put in the furnace of questions & doubtings, it hath often been tryed in the fire of afflictions, but it came forth like pure Gold, without drosse. This is faiths foundation, *God hath spoken in his holiness,* and therefore, though all men be liars, yet God will be found true, he deceives none, and is deceived of none. The Lord hath taken a Latitude to himself in his working, he loves to shew his Soveraignty in much of that; and therefore he changes it in men, and upon men as he pleaseth, yet he hath condescended to limit and bound himself by his word, and in this to shew his faithfulnesse. And therefore, though heaven and earth should pass away, though he should innihilate this world, and create new ones, yet *not on jot of his world shal sail.* The earth is established sure, though it hath no foundation, for the Word of his command supports it: And yet a Believers confidence is on a surer ground: *Though the earth should be removed, yet it cannot pass or fail,* saith our Lord: And therefore the Psalmist useth to boast in God, *That though the earth were moved, and the flouds lifted up their voice, yet he would not fear,* because his foundation was unshaken for all that; the word is not removed, when the world is moved, & the fore he was not moved: The worlds stability depends upon a word of cōmand, but our salvation depends on a word of promise. Now, you know, promises put an obligation upon the person, which commands do not, a man may change his commands as he pleases to his children or servants, but he may not change his promises, therefore the promises of God put an obligation upon him, who is truth it self, not to fail in performance; or rather he is to himself, by his unchangeable will & good pleasure, by his faithfulnsse and truth, an oblidging and binding Law: When no creature could let bounds to him, he incloses himself within the bounds of promise to us, and gives all flesh liberty to challenge him if he be not faithfull.\n\nNow *all the promises of God are yea, & Amen, in Jesus Christ,* that is, established, and confirmed in him: Christ is the surety of them, and so the certainty and stability of them depends upon him, at least, to our sense; for God in all his dealing condescends to our weaknesse, that we may have stronge consolation: A Promise might suffice to ground our faith, but he addeth an Oath to his promise, & he takes Christ surety for the performance; and therefore Christ may be called the Truth indeed, the substantial Word of God, for he is the substance of the written and preached Word; and then he is the very certainty and assurance of it, the Scriptures testifie of him, and lead us to this Rock higher than we, to build upon, and against this the gates of hell cannot prevail: If the Word lead not a soul unto Christ himself, that four hath no foundation; though thou hear the Word, though thou know the Word, yea, suppose thou couldst teach others, and instruct the ignorant, yet all that will be no foundation, as good as none, except thou do it: And what is it to do the Word, but to believe in him whom the Word testifies of: this is the work of God, to resign thy soul to his mercies, and merits, and have no confidence in the flesh: To scrape out all the rubbish of works, and performances, and parts, out of the foundation, and singly to roll thy souls weight upon Gods promises, and Christs purchase, to look, with *Paul,* on all things beside, in thee, and about the, as dung and drosse, that thou can lean no weight upon, and to remove that dung-hill from the foundation of thy hope, that Jesus Christ may be the only foundation of thy soul, as God hath laid him in the Church for a sure foundation, *That who so believeth in him may not be ashamed:* What ever beside, a soul be established on, though it appear very solid, and the soul be setled & fixed upon it, yet a day will come that will unsettle that soul, and raze that foundation: either it shal be now done in thy conscience, or it must be done at length, when that great tempest of Gods indignation shal blow from heaven against all unrighteousnesse of men, in the day of accounts, then shal thy house fall, and the fall of it shal be great. But a soul established upon the sure promises, and upon Christ, in whom they are *Yea,* and *Amen,* shal abide that storm, and in that day have confidence before God, have wherewith to answer, in Jesus Christ, all the challenges of divine justice, and the accusations of conscience, *He that trusteth in him shal be as Mount Sion, which cannot be moved.* You see all things else change, and therefore mens hopes and joyes perish; even here, the tentations and revolutions of the times undermines their confidence, and joy; and the blasts of the Northern wind of affliction blows away their hopes.\n\nNow as Christ is the Foundation, so he is the Corner-stone of the building: It is Christ who hath removed that Partition-wall between Jews and Gentiles, even the Ceremonies of the one, and the Atheism of the other: *He is our peace,* who hath made of two one. The two sides of the House of God are united by this Corner-stone Jesus Christ. Thus we who were the Temples of Satan, are made the Temples of God, thus poor stranger-Gentiles, who had no interest in the Covenant of Promises, come to share with *Abraham, Isaac and Jacob,* and to be founded upon the Doctrine of the Prophets, who taught the Jewish Church: Christ is the bond of Christians, this is the Head, into which all the members should grow up into a Body. Distance of Place, difference of Nations, distinction of Languages, all these cannot separate the Members of Jesus Christ, they are more one, though consisting of diverse Nations, Tongues, and Customes, and dispositions, than the people of one Nation, or Children of one Family: for one Lord; one Spirit, unites all: Alas, that all are not united in affection & judgement; why do the sides of this House contend, and wrestle one against another? when here is such a Corner-stone joyning them together? Are not there many Christians who cannot endure to look one upon another, who are yet both placed in one building of the Temple of God? Alace this is sad and shamefull! But that which I would especially have observed in this, is that Jesus Christ is such a foundation that reacheth throughout the whole building, and immediatly toucheth every stone of the Building; it’s such a Foundation as riseth from the bottom to the top; and therefore Jesus Christ is both the Author and finisher of our Faith, the beginning and the end; the first stone & the last 〈◊〉 of our building must rise upon him, and by him; the least degree of grace, and the greatest perfection of it both are in him; and therefore Christians should be most dependent creatures; dependent in their first being, and in after well-being, in their being, and growing, wholly dependent upon Christ, *that out of his fulnesse they may receive grace, and then more grace for grace,* that all may appear to be grace indeed. Now I beseech you, my beloved in the Lord, to know whereupon ye are builded, or ought to be builded. There are two great errours in the time, take heed of them, one is the Doctrine of some, and another is the practice of the most part: Some do prefer their own fancies, and night-dreams, and the imaginations of their own heart to the Word of God, and upon pretence of Revelation, of new Light, do cast a mist upon that Word of God, which is a light that hath shined from the beginning. Be not deceived, but try the Spirits whether they be of God, or not. There are many pretend too much of the Spirit, and therefore cry out against the Word, as *Letter,* as *Flesh:* But, my Brethren, believe not every Doctrine that calls it self a Spirit, *that spirit is not of God that hears not Gods voice,* as Christ reasons against the Jews, seek ye more of the Spirit of Christ which he promiseth, who is a Spirit that teacheth all things, and bringeth to remembrance these blessed sayings, and leads us to all truth: It shal be both safest and sweetest to you to meditate on the word of the Prophets and Apostles, and the entrance into it shal give you light: an old light which was from the beginning, & therefore a true light (for all truth is eternall) and yet a new light to your sense and feeling: It’s both an old command, and a new command; an old word, & a new word; if thou search by the Spirits inspiration, that old word shal be made new, that Letter made spirit and life: Such are the words that Christ speaks, But yet there are many who do not reject the Scriptures in judgement, who notwithstanding do not build on them in practice; Alas it may be said of the most part of professed Christians among us, that they are not builded upon the foundation of the Prophets & Apostles, but upon the sayings of fallible and weak men! What ground have many of you for your Faith but because the Minister saith so, You believe so? the most part live in an implicite faith, and practice that in themselves which they condemne in the Papists: You do not labour to search the Scriptures, that upon that foundation you may build your faith in the questioned truths of this Age, that so you may be able to answer to those that ask a reason of the Faith that is in you. Alas simple souls, you believe every thing and yet really believe nothing, because you believe not the Word as the Word of the living God, but take it from men upon their authority! Therefore when a temptation cometh, when any gainsayings of the truth you cannot stand against it, because your Faith hath no foundation but the sayings of Men, or Acts of Assemblies. And therefore as men whom you trust with holding out light unto you, hold out darknesse in stead of light, you embrace that darknesse also; But I beseech you, be builded upon the foundation of the Prophets and Apostles, not upon them but upon that whereon they were builded, the infallible truths of God. You have the Scriptures, search them; since you have reasonable souls, search them: other mens faith will not save you, you cannot see to walk to heaven by other mens light, more than you can see by their eyes: You have eyes of your own, souls of your own, subordinate to none but the God of Spirits, and Lord of Consciences, Jesus Christ: & therefore examine all that is spoken to you from the Word, according to the Word, and receive no more upon trust from men, but as you find it upon triall to the truth of God."},{"number":6,"title":"Of the Scriptures","part":null,"questions":[3],"paragraphs":[],"clauses":[],"items":[],"text":"1 Tim. i. 13. *Hold fast that form of sound Words, which thou hast heard of me in Faith, and Love.* &c.\n\nHere is the sum of Religion, here you have a compend of the Doctrine of the Scriptures: All Divine Truths may be reduced to these two Heads. Faith, & Love, What we ought to believe, and what we ought to do: This is all the Scriptures teach and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And, what we have to do, but what he commands us? In a word, what have we to learn in this world, but to believe in Christ, & love him, and so live to him? This is the duty of man, & this is the dignity of man, and the way to eternall life: Therefore the Scriptures that are given to be a *Lamp to our feet,* and a *Guide to our paths,* contain an perfect and exact rule *credendorum & faciendorum,* of Faith and Manners, or Doctrine and Practice. We have in the Scriptures many truths revealed to us of God, and of the works of his hands; many precious truths, but that which most of all concerns us, is to know God & our selves, this is the special Excellency of the reasonable creature, that its made capable to know its Creator, and to reflect upon its own being. Now, we have to know of our selves, What we are now, and what man once was; and accordingly, to know of God, what he once revealed of himself, and What he doth now reveal: I say, The Scriptures holds out to our consideration a twofold estate of Mankind, & according to these, a twofold revelation of the Mystery of God: We look on Man now, and we find him another thing than he was once; but we do not find God one thing at one time, and another thing at another time; for there is *no shadow of change in him,* and, *He is the same yesterday, and to day, and for ever:* Therefore we ask not What he was, and what he is now, but how he manifests himself differently, according to the different estates of Man; as we find in the Scriptures, man once righteous & blessed, *Eccles.* 7. 29. and God making him such according to his own Image *Col. 3. 10. Eph. 4. 25. in righteousnesse and true holinesse;* we finde him in communion and friendship with God, set next to the Divine Majesty, and above the works of his hands, & all things under his feet: How holy was he? And how happy? And happy he could not chuse but be, since he was holy, being conformed, and like unto God in his will, and affection, chosing that same delight, that same pleasure with God, in his understanding, knowing God and his will; and likewise, his own happinesse: in such a conformity, he could not but have much communion with him, that had such conformity to him, Union being the foundation of cōmunion & great peace & solid tranquility in him.\n\nNow, in this state of mankind God expresses his goodnesse, and wisdom, and power, his holinesse and righteousnesse. These are the Attributes that shine most brightly. In the very morning of the Creation God revealed himself to man as a holy and just God, whose eyes could behold no iniquity; & therefore he made him upright, and made a Covenant of life and peace with him, to give him immortall & eternal life, to continue him in his happy estate, if so be he continued in well-doing. *Rom. 10. 5. Do this and live.* In which Covenant, indeed there was some outbreakings of the glorious grace & free condescendency of God; for it was no lesse free grace, and undeserved favour, to promise life to his obedience, than now to promise life to our Faith; so that if the Lord had continued that Covenant with us, we ought to have called it grace, and would have been saved by grace as well as now; though it be true, that there is some more occasion given to mans nature to boast & glory in that way, yet not at all before God, *Rom.* 4. 2.\n\nBut we have scarcely found man in such an estate till we have found him sinfull & miserable, and fallen from his excellency. That Sun shined in the dawning of the Creation, but before ye can well know what it is, its eclipsed, and darkned with sin and misery; as if the Lord had only set up such a creature in the Firmament of Glory, to let him know how blessed he could make him, and wherein his blessednesse consists; and then presently to throw him down from his excellency; when ye find him mounting up to the Heavens, and spreading himself thus in holiness, and happinesse, like a Bay-tree: Behold again, and you find him not; though you seek him, you shal not find him, his place doth not know him: He is like one that comes out with a great Majesty upon a Stage and personates some Monarch, or Emperour, in the World, & then ere you can well gather your thoughts to know what he is, he is turn’d off the Stage, and appears in some base & despicable appearance, so quickly is man stript of all these glorious ornaments of holinesse, and puts on the vile rags of sin and wretchednesse, and is cast down from the Throne of eminency above the creatures, & frō fellowship with God, to be a slave and servant to the dust of his feet, and to have communion with the devill and his angels. And now ye have man holden out in Scripture as the onlie wretched Piece of the Creation, as the very plague of the World; *The whole Creation groaning under him,* Rom. 8. *and in pain to be delivered of such a burthen,* of such an Execration and Curse, and Astonishment: You find the testimony of the Word condemns him altogether, concludes him under sin, and then under a curse, and makes all flesh guilty in Gods sight. The Word speaks otherwise of us than we think of our selves, *Their imagination is only evil continually. Gen.* 6. 5. O then, What must our affections be, that are certainly more corrupt! What then must our way be? *All flesh hath corrupted their way, and done abominable works, and none doth good.* Psal. 14. 1, 2, 3. But many flee in unto their good hearts as their last refuge, when they are beaten from these out-works, of their actions and wayes but the Scripture shal storm that also; *The heart is deceitful above all things, who can know it?* Jer. 17. 9. *It is desperatly wicked.* In a word, Man is become the most lamentable spectacle in the world; acompend of all wickednesse, and misery; inclosed within the walls of inability and impossibility to help himself, shut up within the prison of despair, a stinking loathsome and irksome dungeon. It is like the mytie pit that *Jeremiah* was cast into, that there was no out-coming, and no pleasant abode in it.\n\nNow, Mans estate being thus, nay, having made himself thus, *and sought out to himself such sad inventions.* Eccles. 7. 29. *and having destroyed himself.* Hos. 13. 9. What think ye? Should any pity him? If he had fallen in such a pit of miserie ignorantly, and unwillingly he had been an object of compassion; but having cast himself headlong into it, who should have pity on him? Or, who should go aside to ask how he doth, or bemoan him? *Jer. 15. 5. But behold the Lord pities man as a Father doth his Children. Psal.* 103. His compassions fail not; He comes by such a loathsome and contemptible object, *and casts his skirts over it, and saith, Live.* Ezek. 16. *And maketh it a time of love.* I say, no flesh could have expected any more of God, than to make man happy and holy, & to promise him life in well-doing: But to repair that happinesse after it’s wilfully lost, and to give life to evil doers & sinners, O how far was it from *Adams* expectation when he fled from God? Here then is the wonder, that when men & Angels were in expectation of the revelation of his wrath from heavē against their wickednesse, & the execution of the curse man was concluded under, that even then God is pursuing man, & pursues him with love, and opens up to him his very heart and bowels of love in Jesus Christ? Behold then the second revelation & manifestation of God, in a way of grace, pure grace, of mercy & pity toward lost sinners. *The kindnesse of God hath appeared, not by Works, but according to his abundant mercy shewed in Christ Jesus.* Tit. 3. 4. 5. So then we have this purpose of Gods love unfolded to us in the Scriptures, and this is the substance of them, both Old and New Testament, or the end of them, *Rom.* 10. 4. Christ is the end of the Law to all sinners concluded under sin, and a curse: by it our Lord Jesus, the good *Ebedmelech,* comes and casts down a cord to us, & draws us up out of the pit of sin and misery; he comes to this prison, and opens the doors to let captives free; so then we have holden out to us a Redeemer, as a repairer of our breaches; God in Christ reconciling the world. *O Israel thou hast destroyed thy self, but in me is thy Help found.* Hos. 13. 9. *He finds to himself a ransome to satisfie his justice* Job 33. 24. He finds a propitiation to take away sin, a sacrifice to pacifie and appease his wrath; he finds one of our Brethren, but his own Son in whom he is well pleased. And then holds out all this to sinners that they may be satisfied in their own consciences, as he is in his own mind. God hath satisfied himself in Christ, you have not that to do: he is not now to be reconciled to us, for he was never really at odds, though he covered his countenance with frowns & threats, since the Fal, & hath appeared in fire, and hunders and whirlwind, which are terrible, yet his heart had alwayes love in it to such persons; and therefore he is come near in Christ, & about reconciling us to himself; Here is the business then, to have our souls reconciled to him, to take away the enmity within us, and as he is satisfied with his Son, so to satisfie our selves with him, & be as wel pleased in his Redemption and purchase, as 〈◊〉 Father is, and then you believe indeed in him.\n\nNow if this were accomplished, what have wee more to do, but to love him, and to live to him? when you have found in the Scripture; and believed with the heart, what Man once was, and what he now is, what God once appeared, and what hee now manifests himself in the Gospel, ye have no more to do, but to search in the same Scriptures what ye henceforth ought to be: Ye who find your estate recovered in Christ, ask *what manner of persons we ought to be?* And the Scripture shal also give you that form of sound words which may not only teach you to believe in him, but to love him, and obey his cōmands: The Law that before condemned you, is now by Christ put in your hands to guide you, and conduct you in the way, & teacheth you to live henceforth to his glory. *The grace of God that hath appeared to all men.* Tit. 2. 12. *teacheth us, that denying ungodlinesse and worldlie lusts, we should live godly, and righteously and soberly in this present world.* Here is the summe of the rule of your practise and conversation piety towards God, equity towards men, and sobriety towards our selves, self-denyal and world-denyall, and lust-denyal, to give up with the world, and our own lusts, henceforth to have no more to do with them, to resign them, not for a time, not in part, but wholly and for ever in affection, and by parts in practice and endeavour, and then to resign and give up our selves to him, to live to him, and live in him.\n\nThus we have given you a summe of the Doctrine of the Scriptures, of that which is to be believed, and that which is to be done as our duty. Now we shall speak a word of these two Cardinall Graces, which are the compend of all Graces, as the objects of them are the Abridgement of the Scriptures: *Faith & Love,* these sound words can profite us nothing, unlesse wee hold them fast with Faith and Love.\n\nFaith is like the Fountain-grace, streams come out of it, that cleanseth the Conscience from the guilt of sin, and purifieth the heart from the filth of sin, because it is that which cometh to the Fountain *opened up in the house of David,* & draweth water out of these *Wells of Salvation?* If you consider the fall and ruine of Mankind; you will find infidelity & unbelief the fountain of it, as wel as the seal of it. Unbelief of the Law of God, of his promises and threatning. This was first called in Question, and when once called in Question, it is half denied. Hath God said so, that you shal die? Its not far off, you shall not surely die: Here then was the very beginning of mans ruine, he did not retain in his knowledge, and believe with his heart the truth and faithfulnesse; and holinesse of God, which unbelief was conjoyned, & intermingled with much pride, *you shal be as Gods:* he began to live out of God, in himself, not remembring that his life was a stream of that Divine Fountain, that being cut off from it would dry up. Now therefore our Lord Jesus Christ; an expert Saviour, and very learned, and compleat for this work, he brings man up out of this pit of misery, by that same way he fell into it, he fell down by unbelief, and he brings him up out of it by faith: This is the cord that is cast down to the poor Soul in the Dungeon, or rather his Faith is the dead grip of the cord of Divine Promises, which are sent unto the captive prisoners, and by vertue thereof he is drawn out, into the light of Salvatiō. Unbelief of the Law of God did first destroy man, now the belief of the Gospel saves him. The not believing of the Lords threatnings, was the beginning of his ruine, the believing of his precious promises is his Salvation. *I* say more, as our Destruction began at the Unbelief of the Law, so our salvation must begin at the belief of it. The Law and Divine Justice went out of his sight, and so he sinned; now the Law entring into the Conscience, discovers a mans sinnes, & makes sin abound, and that is the beginning of our remedy, to know our disease. But as long as this is hid from a Mans eyes, he is shut up in unbelief, he is sealed and confirmed in his miserable estate, and so kept from Jesus Christ the remedy. Thus unbelief, first and last destroyes: Faith might have preserved *Adam,* and Faith again might restore thee, who hath fallen in *Adam.*\n\nThere is a great mistake of Faith among us, some taking it for a strong and blind confidence; that admits of no questions or doubtes in the soul; and so vainly perswading themselves that they have it; and some again conceiving it to be such an assurance of Salvation, as instantly comforts the soul, and looseth all objections, and so foolishly vexing their own souls & disquieting themselves in vain, for the want of that which if they understood what it is, they would find they have it. I say, many souls conceive that to be the best Faith, that never doubted, and hath alwaies lodged in them, and kept them in peace since they were born. But seeing all men were once aliens from the common wealth of Israel, and strangers to the covenant of Promise, and without God in the World, & so without Christ also, it is certain that those souls who have alwaies blest themselves in their own hearts and cryed peace, peace, and were never afraid of the wrath to come, have imbraced an imagination and dream of their own hearts, for true Faith. It is not big and stout words that will prove it; men may defy the Devil and all his works, and speak very confidently, & yet, God knows they are captives by him, at his pleasure, and not farre from that misery which they think they have escaped. Satan works in them with such a crafty conveyance, that they cannot perceive it, and how should they perceive it? For we are by nature dead in sins, and so cannot feel nor know that we are such: It is a token of life to feel pain, a certain token, for dead things are senselesse. You know how Juglers may deceive your very senses, and make them believe they see that which is not, and feel that which they feel not: O how much more easie is it for Satan such an ingenious and experimented spirit, assisted with the help of our deceitfull hearts, to cast such a mist over the eyes of hearts, and make them believe any thing? how easily may he hide our misery from us, and make us believe its well with us? And thus multitudes of souls perish, in the very opinion of Salvation: that very thing which they call Faith, that strong ungrounded perswasion, it’s no other thing than the unbelief of the heart, unbelief, I mean of the Holy Law, of Divine Justice, and the wrath to come; for if these once entered into the souls consideration, they would certainly cast down that strong hold of vain confidence, that Satan keeps all the House in peace by: Now this secure and presumptuous despising of all threatnings, and all convictions, it is vernished over to the poor soul, with the colour and appearance of Faith in the Gospell: They think, to believe in Christ, is nothing else but never to be afraid of Hell, whereas it is nothing else but a soul fleeing into Christ for fear of hell; & fleeing from the wrath to come to the city of Refuge.\n\nNow again, there are some other souls quite contrary minded, that run upon an other extremity: they once question, whether they have Faith; and alwayes question it. You shal find them alwayes out of one doubt into another, and still returning upon these debates, whether am I in Christ or not? And often peremptorily concluding that they are not in him, & that they believe not in him: I must confess that a soul must once question the matter, or they shal never be certain; nay, a soul must once conclude that it is void of God, and without Christ, but having discovered that, I see no more use and fruit of your frequent debates and janglings about interest: would say then unto such souls, that if you now question it, it is indeed the very time to put it out of question. And how? Not by framing or seeking answers to your objections, not by searching into thy self to find something to prove it, not by meer disputing about it, for when shal these have an end? But simply and plainly by setting about that which is questioned. Are you in doubt, if you be Believers? How shal it be resolved than? but by believing indeed. It is now the very time thou art called to make application of thy soul to Christ, if thou thinkest that thou cannot make application of Christ to thy soul: If thou cannot know if he be thine, then how shal thou know it, but by choosing him for thine, and embracing him in thy soul? Now, I say, if that time which is spent about such unprofitable debates, were spent in solid and serious endeavours about the thing in debate; it would quickly be out of debate; if you were more in the obedience to those commands, then in the dispute, whether you have obeyed or not, you would sooner come to satisfaction in it. This I say the rather: because the weightier and principall parts of the Gospel are those direct acts of Faith, and Love to Jesus Christ: both these are the outgoings of the soul to him: Now again, examination of our Faith and Assurance are but secondary and consequent reflections upon our selves, & are the soul-returning in again to it self, to find what is within. Therefore, I say; a Christian is principally called to the first, and alwayes called: it is the chief duty of man, which for no evidence, no doubting, no questioning should be left undone: If you be in any hesitation whether you are Believers or not: I am sure the chiefest things & most concerning, is rather to believe then to know it: it is a Christians being to believe: it is indeed his comfort and wel-being to know it, but if you do not know it then by all means so much the more set about it presently, let the soul consider Christ and the precious promises, and lay its weight upon him: This you ought to do, and not to leave the other undone.\n\n2\\. Secondly, I say to such souls, that it is the mistake of the very nature of Faith that leads them to such perplexities, and causeth some inevidence: It is not so much the inevidence of marks, and fruits that makes them doubt, as the misapprehension of the thing it self; for as long as they mistake it in its own nature, no sign, no mark can satisfie in it. You take Faith to be a perswasion of Gods love, that calms and quiets the mind. Now, such a perswasion needs no sign to know it by, it is manifest by its own presence, as light by its own brightnesse. It were a foolish question to ask any, How they knew that they were perswaded of anothers affection? The very perswasion it self maketh it self more certain to the soul then any token. So then while you question whether you have Faith or not, and in the mean time take Faith to be nothing else but such a perswasion, it is in vain to bring any marks or signs to convince you that you have Faith, for if such a perswasion & assurance were in you; it would be more powerfull to assure your hearts of it self than any thing else; and while you are doubting of it, it is more manifest that you have it not, than any signs or marks can be able to make it appear that you have it. If any would labour to convince a blind man; that he saw the light, and give him signs & tokēs of the lights shining, the blind man could not believe him; for it is more certain to himself that he sees not, than any evidence can make the contrary probable: You are still wishing and seeking such a Faith as puts all out of question. Now, when Ministers bring any marks to prove you have true Faith, it cannot satisfie or settle you, because your very questioning proves, that ye have not that which ye question; if you had such a perswasion, you would not question it. So then, as long as you are in that mistake concerning the nature of Faith, all the signs of the word cannot settle you.\n\nBut, I say, if once you understood the true nature of Faith, it would be more clear in it self unto you, than readily marks and signs could make it, especially in the time of temptation: If you would know then, what it is indeed: Consider what the Word of God holds out concerning himself, or us, & the solid belief of that in the heart hath something in the nature of saving Faith in it. The Lord gives a testimony concerning Man, That he *is born in sin, that he is dead in sin, and all his imaginations are only evil continually.* Now, I say, to receive this truth into the soul upon Gods Testimony in a point of Faith: the Lord in his Word concludes all under sin and wrath; so then, for a soul to conclude it self also under sin and wrath, is a point of Faith: Faith is the souls testimony to Gods truth, the Word is Gods Testimony: Now then, if a soul receive this testimony within, whether it be Law or Gospel, it’s an act of Faith; if a soul condemn it self, & judge it self, that is a setting to our seal that God is true, who speaks in his Law, & so its a believing in God. I say more, To believe with the heart, that we cannot believe, is a great point of found belief, because it’s a sealing of that Word of God. *The heart is desperatly wicked, and of our selves we can do nothing.* Now, I am perswaded, if such souls knew this, they would put an end to their many contentions and wranglings about this point, and would rather blesse God that hath opened their eyes to see themselves, then contend with him for that they have no Faith: It is light only that discovers darknesse, and Faith only that descerns unbelief: Its life and health only, that feels pain & sicknesse, for if all were alike, nothing could be found, as in dead bodies: Now, I say to such souls as believe in God the Law-giver, believe also in Christ the Redeemer: and what is that? It is not to know that I have Interest in him: No, that must come after; it is the Spirits sealing after believing which puts it self out of question, when it comes: and so if you had it, you needed not many signs to know it by, at least you would not doubt of it, more than he that sees the light can question it. But I say, to believe in Christ is simply this: I, whatsoever I be: ungodly, wretched, polluted, desperate, am willing to have Jesus Christ for my Saviour, I have no other help, or hope, if it be not in him, it is, I say, to lean the weight of thy soul on this foundation stone laid in Zion, to embrace the promises of the Gospel albeit generall, as *worthy of all acceptation,* & wait upon the performance of them. It is no other thing, but to make Christ welcome, to say, even so, Lord Jesus, I am content in my soul that thou be my Saviour, *to be found in thee, not having my own righteousnesse,* I am well pleased to cast away my own as dung, & find my self on other not an ungodly man. Now it is certain that many souls that are still questioning whether they have Faith, yet do find this in their souls, but because they know not that it is Faith which they find, they go about to seek that which is not Faith, and where it is not to be found, and so disquiet themselves in vain, and hinder fruitfulnesse.\n\nNow, the Faith of a Christian is no fancy, it’s no light vain imagination of the brain, but it dwells in the heart (with the heart man believes) and it dwels with love. Faith and love we need not be curious to distinguish them: it is certain that love is in it, & from it, its in the very bosome of it, because faith is a soul embracing of Christ, it’s a choosing of him for its portion: and then upon the review of this goodly portion, and from consideration what he is, and hath done for us, the soul loves him still more, & is impatient of so much distance from him. We find them conjoyned in Scripture, but they are one in the heart: O that we studied to have these joyntly engraven on the heart; as they are joyned in the word, so our heart should be a living Epistle: Faith and Love are two words, but one thing under different notions: they are the out-goings of the soul to Christ for life, the breathings of the soul after him, for more of him, when it hath once tasted how good he is: Faith is not a speculation, or a wandring thought of Truth, it’s the truth not captivated into the mind, but dwelling in the heart, & getting possession of the whole man: you know, a man and his will are one, not so a man and his mind, for he may conceive the truth of many things he loves not, but what ever a man loves, that and he, in a manner, becomes one with another: Love is unitive, it’s the most excellent union of distant things. The will commands the whole man, and hath the office of applying of all the faculties of their proper works, *Illa imperat, aliae exsequuntur,* therefore when once Divine truth gets entry into the heart of a man, and becomes one with his will, and affection, it will quickly command the whole man to practise and execute, and then he that receiveth the truth in Love, is found a walker in the truth: Many persons captivate truth in their understandings, as the Gentiles did, they held, or detained it in unrighteousnesse: but because it hath no liberty to descend into the heart, & possesse that Garrison, it cannot command the man. But O it’s better to be truths captive, then to captive truth, saith the Apostle, *ye obeyed from the heart the truth to which ye were delivered,* Rom. 6. O a blessed captivity, to be delivered over to truth; that is indeed freedome, for truth makes free, *Joh.* 8. And it makes free where it is in freedome, give it freedome to command thee, and it shal indeed deliver thee from all strange Lords, and thou shalt obey it from the heart, when it is indeed in the heart. When the truth of God, whether promises, or threatnings, or commands are impressed into the heart, you shal find the expressions of them in the conversation: Faith is not an empty assent to the truth, but a receiving of it in love, & when the truth is received in love, then it begins to work by love, *Faith works by love,* saith *Paul, Gal.* 5. 6. That now is the proper nature of its operation, which expresses its own nature: Obedience proceeding from love to God, flowes from Faith in God, and that shews the true and living nature of that Faith: If the soul within receive the seal and impression of the truth of God, it will render the image of that same truth in all its actions.\n\nLove is put for all obedience, its made the very summe and compend of the Law, and fulfilling of it: for the truth is, its the most effectual and constraining principle of obedience, and withall the most sweet & pleasant: *The love of Christ constrains us,* to live to him, & not henceforth to our selves, 2 *Cor.* 5. 15. As I said, a man and his will is one: if you ingage it, you bind all; if you gain it, it will bring all with it. As it is the most ready way to gain any party, to engage their head whom they follow, and upon whom they depend; let a mans love be once gained to Christ, & the whole train of the souls faculty, of the outward senses and operations, will follow upon it: It was an excellent, and pertinent question, that Christ asked *Peter,* when he was going away (if *Peter* had considered Christs purpose in it, he would not have been so hasty and displeased) *Peter lovest thou me,* then feed my sheep? If a man love Christ he will certainly study to please him, and though he should do never so much in obedience, its no pleasure except it be done out of love: O this, and more of this in the heart, would make Ministers feed well, and teach well, and would make people obey well? *If ye love me, keep my commands;* Love devouts and consecrats all that is in a man, to the pleasure of him whom he loves; therefore it fashions and conforms one even against nature to anothers humor and affection: it constrains not to live to our selves, but to him, its joy & delight is in him, and therefore all is given up & resigned to him: Now as it is certain that if you love much you will do much, so it is certain that little is accepted for much, that proceeds from love, & therefore our poor maimed and halting obedience, is called the fulfilling of the law; he is well pleased with it, because love is ill pleased withit: love thinks nothing too much, all too little, and therefore his love thinks any thing frō us much, since love would give more; he accepts that which is given the lovers mite cast into the Treasure, is more then ten times so much outward obedience from another man; He meets love with love, if the souls desire be towards the love of his name, if love offer thogh a farthing, his love receiving it, counts it a Crown, love offering a present of duty finds many imperfections in it, and covers any good that is in it, seems not to regard it, and then beholds it as a recompence; his love receiving the present from us, covers a multitude of infirmities that are in it. And thus what in the desire and endeavour of love on our part, and what in the acceptation of what is done on his part, love is the fulfilling of the Law. Its an usuall proverb, *all things are as they are taken,* Love is the fulfilling of the Law, because our loving Father takes it so, he takes as much delight in the poor childrens willingnesse, as in the more aged’s strength: the offer and endeavour of the one pleaseth him, as well as the performance of the other.\n\nThe love of God is the fulfilling of the Law, for it 〈◊〉 a living Law, it is the Law written on the heart, it is the Law of a spirit of life within, *Quis legem detamen, •…bus? major lexamor sibi ipsi est.* You almost need not prescribe any rules, or let over the head of love the authority and pain of a command, for it is a greater Law to it self, it hath within its own bosome as deep an engagement and obligation to any thing that may please God, as you can put upon it; for it is in it self the very engagement and bond of the soul to him. This it is indeed which will do him service, and that is the service which he likes: it is that only serves him constantly and pleasantly, and constantly it cannot serve him, which doth it not pleasantly, for it is delight only that makes it constant. Violent motions may be swift, but not durable, they last not long: fear and terrour is a kind of externall impulse, that may drive a soul swiftly to some duty; but because that is not one with the soul, it cannot endure long, its not good company to the soul. But Love making a duty pleasant, becomes one with the soul, it incorporates with it, and becomes like its nature to it, that though it should not move so swiftly, yet it moves more constantly. And what is love but the very motion of the soul to God! and so till it have attained that; to be in him, it can find no place of rest. Now this is only the service that he is pleased with, which comes from love, because he sees his own image in it; for love in us, its nothing else but the impression and stamp that Gods love to us, makes on the heart; it’s the very reflection of that sweet warm beam, so then when his love reflects back unto himself, carrying our heart and duty with it, he knoweth his own superscription, he loves his own Image in such a duty: *He that loveth me, and continueth in my love, I will love him, and I and my Father will come and make our abode with him, Joh.* 14. 23. Here now is an evidence that he likes it, for he must needs like that place he chooses to dwell in; he who hath such a glorious Mansion, and Palace above he must needs love that soul dearly, that he will prefer it to his high and holy place.\n\nNow, I know it will be the secret question and complaint of some souls. How shal I get love to God? I cannot love him, my heart is so desperatly wicked, I cannot say as *Peter, Lord thou knowest that I love thee.* I shal not insist upon the discovery of your love unto you by marks and signs, only I say, if thou indeed from thy heart desires to love him, & art grieved that there is not this love in thy soul to him, which becomes so love-worthy a Saviour, then thou indeed lovest him, for he that loveth the love of God, loveth God himself: And wherefore art thou sad for want of that love, but because thou lovest him in some measure, and withall finds him beyond all that thou canst think and love: But I say, that which most concerns thee, is to love still more, and that thou wouldest be more earnest to love him, then to know that thou loves him.\n\nNow I know no more effectuall way to encrease love to Jesus Christ, then to believe his love. Christ Jesus is the Author and Finisher, both of Faith and Love, and we love him, because he first loved us. Therefore the right discovery of Jesus Christ, what he is, and what he hath done for sinners, is that which will of all things most prevail, to engage the soul unto him: But as long as ye suspend you Faith upon the being, or encrease of your Love, and obedience (as the manner of too many is:) you take even such a course as he, that will not plant the Tree till he see the fruit of it; which is contrary to common sense & reason.\n\nSince this then is the sum of true Religion, to believe in Christ, and to love him, and so live to him; we shal wind up all that is spoken, into that exhortation of the Apostles, *Hold fast the form of sound words which thou hast heard.* You have this Doctrine of Faith and Love delivered unto you, which may be able to save your souls: Then I beseech you, hold them fast, salvation is in them, they are sound words, and wholesom words; words of life, spirit & life (as Christ speaks) as well as words of truth: But how will you hold them fast that have them not at all, that know them not though you hear them? You who are ignorant of the Gospel, and hear nothing but a sound of words in stead of sound & wholesome words, how can you hold them fast? Can a man hold the wind in the hollow of his hand, or keep in a sound within it? You know no more but a sound; & a wind that passeth by your ear, without observing either truth or life in it. But then again, you who understand these sound words, and have a form of knowledge, & of the Letter of the Law, what will that avail you? You cannot hold it fast except you have it within you, and it is within you indeed when it is in your heart, when the form of it is engraven upon the very soul in love. Now thogh you understand the sound of these words & the sound of truth in them, yet you receive not the living Image of them, which is Faith and Love. Can you paint a sound! Can you form it, or engrave it on any thing? Nay, but these sound words are more substantial & solid, they must be engraven on the heart else you will never hold them; they may bee easily plucked out of the mouth and hand, by temptation, unlesse they be enclosed, and laid up in the secret of the heart; as *Mary* laid them. The truth must hold thee fast, or thou canst not hold it fast, it must captivate thee, and bind thee with the Golden chains of affection, which only is true freedom, or certainly thou wilt let it go. Nay, you must not only have the truth received by love into your heart, but as the Apostle speaks, you must also hold *fast the form of sound words.* Scripture-*words* are sound *words;* the Scriptures method of teaching is sound and wholesome: There may be unsound words used in expressing true matter; and if a man shal give liberty to his own luxuriant Imagination, to expatiat in notions, and expressions, either to catch the ear of the Vulgar, or to appear some new discoverer of light, and Gospel-mysteries, he may as readily fall into error and darknesse, as into truth and light. Some men do busk up old truths, Scripture-truths, into some new dresse of language, and notions, and then give them out for new discoveries, new lights; but in so doing, they often hazard the loosing of the truth it self. We should beware and take heed of strange words, that have the least appearance of evil, such as *Christed;* & *Godded;* let us think it enough to be wise according to the Scripturs, and suspect all that, as vain, empty, unsound, that tends not to the increase of faith in Christ, and love and obedience unto him. As ordinarily the Dialect of those, called Antinomians, is giving, and no granting, that they had no unsound mind, yet I am sure they use unsound word to expresse sound matter: the cloaths should be shaped to the person: Truth is plain and simple, let words of truth also be full of simplicity. I say no more, but leave that upon you, that you hold fast even the very words of the Scriptures, and be not bewitched by the vain pretentions of *Spirit all Spirit pure and spiritual service,* and such like, to the casting off of the word of truth, as *Letter,* as *Flesh,* and such is the high attainment of some in these daies an high attainment indeed, and a mighty progresse in the way to destruction, the very last discovery of that Antichrist and Man of sin. Oh, make much of the Scripture, for you shal neither read nor hear the like of it in the world: Other books may have sound matter, but there is still something in manner, or words unsound, no man can speak to you truth in such plainnesse, and simplicity in such soundnesse also. But here is both sound matter, and sound words, the truth holden out truly, health and salvation holden out in as wholsome a manner as is possible. Matter & manner are both divine."},{"number":7,"title":"Of the Name of God","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Exod. 3. 13, 14. *When they shal say unto me, What is his Name? What shal I say? And God said, I AM THAT I AM.*\n\nWe are now about this question, What God is? But, who can answer it? Or if answered, who can understand it? It should astonish us in the very entry, to think that we are about to speak and to hear of his Majesty, *Whom eye hath not seen, nor ear heard, nor hath it entered into the heart of any creature to consider what he is.* Think ye, blind men could have a pertinent discourse of light and colours? would they form any sutable notion of that they had never seen, and cannot be known but by seeing? What an ignorant speech would a deaf man make of Sound, which a man cannot so much as know what it is, but by hearing of it? How then can me speak of God, who dwels in such accessible light; that, though we had our eyes opened, yet they are far lesse proportioned to that resplendent brightnesse, than a blind eye is to the Suns light.\n\nIt uses to be a question, If there be a God? or, how it may be known that there is a God? It were almost blasphemy to move such a question, if there were not so much Atheism in the hearts of men, which makes us either to doubt, or not firmly to believe, & seriously to consider it. But what may convince souls of the Divine Majesty? Truly, I think, if it be not evident by its own brightnesse, all the reason that can be brought, is but like a candles light to see the Sun by. Yet, because of our weaknesse, the Lord shines upon us in the Creatures, as in a Glass; and this is become the best way to take up the glorious brightness of his Majesty, by reflection in his Word and Works. God himself dwels in light inaccessible, that no man can approach unto; if any look straight to that Sunne of Righteousnesse, he shal be astonished, & amazed, and see no more than in the very darknesse: But the best way to behold the Sun, is to look upon it in a pail of Water; and the surest way to know God by, is to take him up in a state of humiliation and condescention, as the Sun in the Rainbow, in his Word and Works, which are the Mirrours of his Divine Power and goodnesse, and do reflect upon the hearts and eyes of all men the beams of that increated light: If this be not the speech, that day *uttereth unto day, and night unto night,* One self-being gave me a being; and if thou hear not that language that is gone out into all the earth, and be not, as it were, noised and possessed with all the sounds of every thing about thee, above thee, beneath thee; yea, and within thee, all singing a melodious song to that excellent Name which is above all names; and conspiring to give testimony to the fountain of their being: If this, I say, be not so sensible unto thee, as if a tongue and voice were given to every creature to expresse it, then, indeed, we need not reason the businesse with the who hath lost thy senses; do but, I say, retire inwardly, and ask in sobriety and sadnesse, what thy conscience thinks of it? And undoubtedly, it shal confesse a Divine Majesty, at least, tremble at the apprehension of what it either will not confesse, or slanderly believes: The very evidence of truth shal extort an acknowledgement from it. If any man denied the Divine Majesty, I would seek no other argument to perswade him, than what was used to convince an old Philosopher, who denied the fire, they put his hand in it till he found it; so I say, return within to thine own conscience & thou shalt find the scorching heat of that Divine Majesty burning it up, whom thou wouldest not confesse. There is an inward feeling and sense of God that is imprinted in every soul by nature, that leaves no man without such a testimony of God that makes him with out excuse: There is no man so impious, so atheistiall, but whether he will or not, he shal feel at some times that which he loves not to know or consider of; so that what rest secure consciences have from the fear and terrour of God, it is like the sleep of a drunken man, who even when he sleeps doth not rest quietly.\n\nNow, although this inward stamp of a Deity be engraven on the minds of all, and every creature without have some marks of his glory stamped on them; so that all things a man can behold above him, or about him, or beneath him, the most mean and inconsiderable creatures are pearles and transparent stones that casts abroad the rayes of that glorious brightnesse which shines on them; as if a man were inclosed into a City builded all of precious stones, that in the Sunshine all and every parcell of it, the streets, the houses, the roofs, the windows, all of it, reflected into his eyes those Sun beams in such a manner, as if all had been one mirrour; though, I say, this be so, yet such is the blockishnesse and stupidity of men, that they do not, for all this, consider the glorious Creator; so that all these Lamps seem to be lighted in vain, to shew forth his glory, which though they do every way display their beams upon us; that we can turn our eye no where, but such a ray shal penetrate it, yet we either do not consider it, or the consideration of it takes not such deep root as to lead home to God; therefore the Scriptures calls all naturall men Atheists, *They have said in their heart, There is no God, Psal.* 14 1. All men almost confesse a God with their mouth, and think they believe in him; but alas! Behold their actions, and hearts, what testimony they give, for a mans walking and conversation is like an eye-witness, that one of them deserves more credite than ten ear-witnesses of profession. *Plus valet oculatus testis unus, quàm auriti decem.* Now, I may ask of you, What would ye do? How would ye walk, if ye believed there were no God? Would ye be more dissolute & prophane, and more void of Religion? Would not Humane Laws bind you as much in that case as they now do? For that is almost the restraint that is upon many, the fear of temporal punishment, or shame among men; let your walking beside a heathens conversation, and save that you say ye believe in the true God, and he denies him, there is no difference: Your transgressions speaks louder than your professions, *that there is no fear of God before your eyes.* Psal. 36. 1. Your practise belies your professiō, *you profess that you know God but in works you deny him, saith* Paul. Tit. 1. 16. *Ore quod dicitis, opere negatis.* In these words read in your audience, you have a strange question, and a strange answer; a question of *Moses,* and an answer of God: The occasion of it was the Lords giving to *Moses* a strange and uncouth Message, he was giving him commission to go and speak to a King to dismisse and let go 600000 of his Subjects, and to speak to a numerous nation, to depart from their own dwellings, & come out whither the Lord should lead them: Might not *Moses* then say within himself, who am I, to speak such a thing to a King? Who am I, to lead out such a mighty People? Who will believe that thou hast sent me? Will not all men call me a deceiver, an Enthysiastical Fellow that takes upon me such a thing? Well then saith *Moses* to the Lord; Look, when I shal say, that the God of their Father sent me unto them, they will not believe me; they have now forgotten thy Majesty, and thinkest that Thou art even like the Vanities of the Nations; they cannot know their own portion from other Nations vain-Idols, which they have given the same Name unto, & call God as well as thou art called: Now therefore sayes he, when they ask me what thy proper Name is by which thou art distinguished from all Idols, & all the works of thine own hands, & of mens hands, what shall I say unto them? Here is the Question. But why asks thou my Name, saith the Lord to *Jacob Gen.* 32 29. Importing, that it is a high presumptiō, & bold curiosity, to search such a wonder? Ask not my Name, saith the Angel to *Manoah,* for it is secret or wonderful *Judg* 13. 18. Its a mystery, a dark hidden mystery, not for want of light, but for too much light; its a secret, its wonderful; out of the reach of all created capacity *Thou shalt call his Name wonderfull. Isai.* 6. 9. What name can expresse that in comprehensible Majesty? The mind is more comprehensive than words, but the mind & soul is too narrow to conceive him, O then! How short a garment must all words, the most significant & comprehensive and superlative words be? *Solomons* soul and heart was inlarged as the sand of the sea, but O! its not large enough for the Creator of it. What is his Name, or, What is his Sons Name, if thou canst tell? *Prov.* 30. 4. The Lord himself cannot expresse it to our capacity, because we are not capable of what he can expresse, much lesse of what he is, if he should speak to us of himself as he is, O! it should be dark sayings, hid from the understandings of all living; we could reach no more of it, but that it is a wonder, a secret. Here is the highest attainment of our knowledge, to know there is some mystery in it, but not, What that mystery is: Christ hath a Name above all names; How then can wee know that Name? It was well said by some of old, *Deus est* 〈 in non-Latin alphabet 〉, *and yet* 〈 in non-Latin alphabet 〉 *multorum nominum & tamen nullius nominis & tamen nihil omnium,* because he is all in all, & yet none of all; *Deus est quod vides, & quod non vides;* you may call him by all the works of his hands, for these are beams of his increated light, and streams of his inexhaustible sea of goodnesse; so that what ever perfection is in them, all that is eminently, yea infinitely in him; Therefore, saith Christ, *There is one God, even God;* and he calls himself the light, and life, and therefore you have so many names of God in Scripture; there is no quality, no property or vertue, that hath the least shadow of goodnesse, but he is that essentially, really, eternally & principally; So that the creature deserves not such names, but as they participat of his fulnes; he is the true light, the true life: the Sun is not that true light, thogh it gives light to the Moon, & to men, for it borrows its light and shinin from him g; all creatures are, and shine but by reflexion; Therefore these names do agree to them but by a Metaphor, (so to speak) the propriety and truth of them is in him. As it is but a borrowed kind of speech, to call a Picture or Image, a man, only because of the representation & likenesse to him, it communicates in one name with him, Even so) in some manner) the creatures are but some shadows, pictures or remblances and equivocal shapes of God; and whatever name they have, of good, wise, strong, beautifull, true or such like, its but a barrowed speech from God, whose Image they have, & yet poor vain man would be wise, thought wise really, intrinsecally in himself, & properly, & calls himself so, which is as great abuse of language, as if the Picture should call it self a true and living man. But then, as you may cal him al things because he is eminently & gloriously all that is in all, the fountain and end of all, yet we must again deny that he is any of these things, *unus omnia & nihil omnium:* we can find no name to him; for what can we call him, when you have said, He is light; you can form no other notion of him but from the resemblance of this created light; but alas! that he is not, he so infinitely transcends that, and is distant from it, as if he had never made it according to his likenesse; His Name is above all these names: but what it is himself knows, and knows only: If ye ask what he is, we may glance at some notions & expressions, to hold him out: In relation to the creatures, we may call him Creator, Redeemer, light, life, omnipotent, good, mercifull, just and such like: But if you ask what is his proper Name in relation to himself, *ipse novit,* Himself knows that, we must be silent, & silence in such a subject is the rarest Eloquence.\n\nBut let us hear what the Lord himself speaketh, in answer to this Question, if any can tell, sure he himself knowes his own Name best; *I am* (saith he) *what I am, sum qui sum,* go tell them that *I am* hath sent thee A strange answer, but an Answer only pertinent for such a Question; What should *Moses* make of this? What is he the wiser of his asking? Indeed he might be the wiser, it might teach him more by silence, then all Humane Eloquence could instruct him by speaking: His Question was curious, & behold an answer short and dark, to confound vain and presumptuous mortality. *I am what I am,* an answer that does not satisfie curiosity, for it leaves room for the first Question, *and what art thou?* But aboundant to silence saith and sobriety, that it shal ask no more, but sit down and wonder.\n\nThere are three things I conceive imported in this Name, Gods *unsearchablenesse,* Gods *unchangeablenes,* and Gods *absolutenesse.* His *ineffability,* his *eternity,* & his *soveraignty and independent substance,* upon whom all other things depend.\n\nI say, 1. His unsearchablenesse: you know it is our manner of speech when we would cover any thing from any, & not answer any thing distinctly to them, we say, it is what it is. I have said what I have said, I will not make you wise of it. Here then is the fittest notion you can take up God into, to find him unsearchable beyond all understanding, beyond all speaking; the more ye speak or think, to find him alwaies beyond what ye speak or think; whatever you discover of him, to conceive that Infitness is beyond that *ad finem cujus pertransiri non potest,* the end of which you cannot reach, that he is an unmeasureable depth, a boundlesse Ocean of perfection, that you can neither found the bottom of it, nor find the breadth of it? Can a child wade the Sea, or take it up in the hollow of its hand? when ever any thing of God is seen, he is seen a wonder, *Wonderful* is the Name he is known by: All our knowledge reacheth no farther than admiration, *who is like unto thee?* Exod. 15. 11. Psal. 89. 6, 7. and admiration speaks ignorance. The greatest attainment of knowledge reacheth but such a question as this, *Who is like unto thee?* To know only that he is not like any other thing that we know, but not to know what he is: And the different degrees of knowledge is but in more admiration or lesse, at his unconceivablenesse, & in more or lesse affection expressed in such pathetick interogations, *O who is like theLord?* How excellent is his Name? Here is the greatest degree of Saints knowledge here-away, to ask with admiration and affection such a question, that no answer can be given to, or none that we can conceive or understand, so as to satisfie wondring, but such as still more increaseth it. There is no other subject, but you may exceed it in apprehensions, and in expressions: O how often are mens songs, & thoughts, and discourses above the matter? But here is a subject that there is no excesse into, nay, there is no accesse unto it, let be excesse in it; imagination that can transcend the created Heavens and Earth, & fancy to it self millions of new worlds, every one exceeding another, & all of them exceeding this in perfection, yet it can do nothing here; that which at one instant can passe from the one end of Heaven to the other, walk about the circumference of the Heavens, & travel over the breadth of the Sea, yet it can do nothing here. *Canst thou by searching find out God? Job* 11. imaginations cannot travel in these bounds, for his Center is *every where,* and his Circumference *no where,* as an old Philosopher speaks of God *Deus est, cujus Centrum est ubique, Circumferentia nusquam,* how shall it then find him out? There is nothing sure here but to lose our selves in a mystery, and to follow his Majesty till we be swallowed up with an *Oh altitudo!* O the depth and heigth, and length and breadth of God! O the deepth of his wisdome! O the heigth of his power! O the breadth of his love! And O the length of Eternity! Its not reason and disputation, saith *Bernard* will comprehend these, but holinesse; and that by stretching out the arms of fear and love, reverence and affection. What more dreadfull, than power that cannot be resisted, and wisdome that none can be hid from, and what more lovely than the love wherewith he hath so loved us, & his unchangeablenesse which admits of no suspition? 〈◊〉 fear him who hath a hand that doth all, and an eye that beholds all things & love him who hath so loved us, and cannot change. God hath been the subject of the discourses and debates of men in all ages, but Oh, *Quam long e est in rebus qui est tam Communis in vocibus?* How little a portion hath men understood of him? How hath he been hid from the eyes of all living. Every age must give this testimony of him, *we have heard of his fame, but he is hid from the eyes of all living.* I think that Philosopher that took it to his advisement, said more insilence than all men have done in speaking. *Simonides* being asked by *Hiero* a King, what God was? sought a day to deliberate in and think upon it, when the King sought an account of his meditation about it: he desired yet two dayes more: and so as oft as the King asked him, he still doubled the number of the dayes in which he might advise upon it. The King wondring at this, asked what the matter by those delayes: saith he; *Quanto magis considero, tanto magis obscurior mihi videtur;* he more I think on him he is the more dark and unknown to me: This was more real knowledge then the many subtil disputations of those men, who by their poor shell of finite capacity, & reason, presume to empty the ocean of Gods infinitenesse, by finding out answers to all the objections of carnal reason, against all those mysteries & riddles of the Deity; I professe, I know nothing can satisfie reason in this businesse, but to lead it captive to the obedience of Faith, and to silence it with the faith of a mystery which we know not. *Pauls* answer is one for all, & better then all the Syllogisms of such men, *what art thou, O man who disputest?* Dispute thou, I will believe. *Ut intelligatur tacendum est,* silence only can get some account of God, quiet and humble ignorance in the admiration of such a Majesty, is the profoundest knowledge. *Non est mirum si ignoretur, majoris esset admirationis si sciatur.* It is no wonder that God is not known, all the wonder were to know & comprehend such a wonder, such a mystery; it is a wonder indeed that he is not more known; but when I say so, I mean that he is not more wondred at because he is passing knowledge. If our eyes of flesh cannot see any thing almost when they look straight & stedfastly upon the Sun, O what can the eye of the soul behold when it is fixed upon the consideration of that shining and glorious Majesty, will not that very light be as darknesse to it, that it shal be as it were darkned; & dazled with a thick mist of light, *in superlucente caligne,* confounded with that resplendent darknesse. It is said that the Lord *covers himself with light as with a garment,* & yet *clouds and darknesse are about him and he makes darknesse his covering.* Psalm 18. 9. 10, 12. His inaccessible light is this glorious darknesse, that strikes the eyes of men blind; as in the darknesse, the Suns light is the night owles night & darknesse, when a soul can find no better way to know him by, then by these Names and notions by which wee deny our own knowledge, when it hath conceived all of him it can, then, as being overcome with that dazling brightnesse of his Glorie, to think him inconceivable, & to express him in such terms as with all expresses our ignorance. There is no name agrees more to God, thē that which saith, we cānot name him we cannot know him, such as *invisible, incomprehensible, infinite &c.* This *Socrates* an heathen profest to be all his knowledge, that he knew he did know nothing, and therefore he preached an unknown God to the *Athenians,* to whom after they erected an Altar with that inscription; *To the unknown God.* I confesse indeed, the most part of our discourses, of our performances have such a writting on them, *To the unknown God,* because we think we know him, and so we know nothing; But O that Christians had so much knowledge of God, so much true wisdom, as solidly, and willingly to confesse in our souls our own ignorance of him, & then I would desire no other knowledge, and growing in the grace of God, but to grow more and more in the believing ignorance of such a Mystery, in the knowledge of an unknown, unconceiveable, & unsearchable God, that in all the degrees of knowledge we might still conceive wee had found lesse, & that there is more to be found then before we apprehended. This is the most perfect knowledge of God, that doth not drive away darknesse, but increase it in the souls apprehension, any encrease in it doth not declare what God is, or satisfie ones admiration in it, but rather shews him to be more invisible & insearchable; so that the darknesse of a soul’s ignorance is more manifested by this light, and not more covered & ones own knowledge is rather darkned, & disappears in the glorious appearance of this light, for in all new discoveries there is no other thing appears, but that this which the soul is seeking is supereminently unknown, and still further from knowledge than ever it conceived it to be: Therefore what ever you conceive or see of God; if ye think ye know what ye conceive & see, its not God ye see, but something of Gods, lesse than God; for it’s said, *Eye hath not seen, nor ear heard, nor hath it entred into the heart of man to consider what he hath laid up for them that love him:* Now certainly, that’s himself he hath laid up for them; therefore whatever thou conceive of him, & thinks now thou knows him, this is not He; for he hath not entered into mans heart to conceive him: Therefore this must be thy souls exercise & progress in it, to remove all things, all conceptions from him as not beseeming his Majesty, and to go still foreward in such a dark negative discovery, till thou know not where to seek him, nor find him next. *Si quis Deū videat & intelligat quod vidit, Deum non vidit,* If any see God, & understand what they see, God they do not see; for, *God hath no man seen,* 1 Joh. 4. 12. *And no man knows the Father but the Son,* And none knows the Son but the Father, it’s his own property, to know himself, as to *be himself:* silent & seeing ignorance, is our safest and highest knowledge."},{"number":8,"title":"Of the Name of God","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Exod. 3. 14. *I AM THAT I AM.* Psal. 19. 2. *Before the mountains* &c. *from everlasting to everlasting thou art God.* Job 11. 7, 8, 9. *Canst thou by searching find out God,* &c.\n\nThis is the chief point of saving knowledge, to know God: And this is the first point or degree of the true knowledge of God, to discern how ignorant we are of him, and find him beyond all knowledge: The Lord gives a difinition of himself, but such a one as is no more clear than himself to our capacities: A short one indeed, and you may think it saith not much, *I am,* What is it that may not say so? I am that I am: the least and most inconsiderable creature hath its own being; mens wisdom would have learned him to call himself by some high styles & titles, as the manner and custome of Kings and Princes is, & such as the flattery of men attributes unto them; you would think the superlatives of wise, good, strong, excellent, glorious and such like, were more beseeming his Majesty, and yet there it more Majesty in the simple stile than in all others; but a naturall man cannot behold it, for it is spiritually discerned. *Let the pot sheards of the earth* (saith he) *strive with the pot-sheards of the earth,* Isa. 45. 9. *But let them not strive with their Maker.* So I say, let creatures compare with creatures, let them take superlative styles, in regard of others, let some of them be called good, and some better, in the comparison among themselves, but God must not enter in the comparison. *Paul* thinks it an odious comparison, to compare present crosses to eternal glory, *I think them not worthy to be compared,* saith *Paul, Rom.* 8. But how much more odious is it to compare God with creatures. Call him Highest, call him most Powerfull, call him most Excellent, Almighty, most Glorious in respect of creatures; you do but abase his Majesty to bring it down to any terms of comparison with them, which is beyond all the bounds of understanding; all these do but express him to be in some degree eminently seated above the creatures, as some creatures are above all others, so ye do no more but make him the Head of all, as some creaturs is the head of one line or kind under it; but what is that to his Majesty? he speaks otherwise of himself, *Isa.* 40. 17. *All nations are before him as nothing, and they are accounted to him less then nothing.* Then certainly you have not taken up the true notion of God, when you have conceived him the most eminent of all beings as long as any being appears as a being in his sight, before whom all beings conjoyned are as nothing; while you conceive God to be the best, you still attribute something to the creature, for all comparatives include the positive in both extreams: So then, you take up only some different degrees between them who differeth so infinitly, so incomprehensibly; the distance betwixt heaven & earth is but a poor similitude, to expresse the distance between God and Creatures; what is the distance betwixt a being and nothing? Can you measure it? Can you imagine it? Suppose you take the most high, and the most low, & measure the distance betwixt them, you do but consider the difference betwixt two beings, but you do not expresse how far nothing is distant from any of them: Now, if any thing could be imagined less than nothing, could you at all guess at the vast distance between it and a being; Now, so is it here, thus saith the Lord, All Nations, their glory, perfection and number, all of them, and all their excellencies united, do not amount to the value of an unity, in regard of my Majesty; all of them like Ciphers, joyn never so many of them together they can never make up a number, they are nothing in this regard, & lesse than nothing. So then we ought thus to conceive of God, and thus to attribute a being and life to him, and as his sight, and in the consideration of it, all created beings might evanish out of our sight; as the glorious light of the Sun, though it no not annihilate the Stars, and make them nothing, yet it annihilates their appearance to our senses, and makes them disappear, as if they were not; although there be a great difference & inequality of the Stars in the night, some lighter, some darker, some of the first magnitude, and some of the second and third, *&c.* some of greater glory, and some of lesse: But in the day time all are alike, all are darkned by the Suns glory: Even so it is here, though we may compare one creature with another and find different degrees of perfection and excellency, while we are only comparing them among themselves; but let once the glorious brightnesse of God shine upon the soul, and in that light all these lights shal be obscured, all their differences unobserved; an Angel & a Man, a Man and a Worm differ much in glory and perfection of beeing: But O, in his presence there is no such reckoning upon this account, all things are alike, God infinitly distant from all, and so not more or lesse: Infinitnesse is not capable of such terms of comparison. This is the reason why Christ sayes *There is none good but one, even God.* Why? because, in respect of his goodness, nothing deserves that name lesser light in view of the greater is a darkness, as less good in comparison of a greater, appears evil: How much more then shal created light and created goodnesse lose that name and notion, in the presence of that uncreated light, & self-sufficient goodnesse: And therefore it is, that the Lord calls himself after this manner, *I am,* as if nothing else were. I will not say, saith he, that I am the highest, the best and most glorious that is; that supposeth other things to have some being, and some glory that is worthy the accounting of: *But I am, & there is none else, I am alone, I lift up my hand to Heaven, & swear I live for ever.* There is nothing else can say, I am, I live, & there is none else; for there is nothing hath it of it self: Can any boast of that which they have borrowed, and is not their own? As if the bird that had stolen from other birds its fair feathers, should come forth and contend with them about beauty, would not they presently every one pluck out their own, & leave her naked, to be an object of mockery to all? Even so, since our breath and being is in our nostrils, and that depends upon his Majesties breathing upon us, if he should but keep in his breath, as it were, we should vanish into nothing, he looketh upon man as he is not, *Job* 7. 8. That is a strange look, that looks man not only out of countenance, but out of life and being, he looks him into the first nothing, and then can he say, I live, I am; no, he must alwayes say of himself in respect of God, as *Paul* of himself in respect of Christ, I live, yet not I, but Christ in me, I am, yet not I; but God in me: I live, I am, yet not I but in God, in whom I live, and have my being. So that there is no other thing beside God can say, I am, because all things are borrowed drops of this self-sufficient fountain, & sparkles of this primitive light: Let any thing interveen between the stream and the fountain and it is cut off and dried up; let any thing be interposed between the Sun and the Beam and it evanishes. Therefore this fountain being this original light this self being 〈 in non-Latin alphabet 〉 as *Plato* calleth him deserves only the name of being; other things that we call after that name are nearer nothing than God, and so in regard of his Majesty, may more fitly be called nothing than something, you see then how profound a mystery of Gods absolute self-sufficient perfection is infolded in these three Letters, *I am,* or in these four, *Jehovah;* If you ask what is God, there is nothing occures better then this, I *am,* or *he that is,* if I should say he is the Almighty, the only wise, the most perfect, the most glorious, it is all contained in that word, I *am that I am, nempe hoc est ci esse, haec omnia esse:* For that is to be indeed, to be all those perfections simply, absolutly, and as it were solely; If I say all that, and should reckon out all the Scripture-Epithets, I add nothing; If I say no more, I deminish nothing.\n\nAs this holds out Gods absolute perfection, so we told you that it imports, his eternity and unchangeablenesse, you know *Pilats* speech, *what* I *have written I have written,* wherein he meant, that he would not change it, it should stand so. So this properly belongs to Gods eternity, *before the mountains were brought forth, from everlasting to everlasting he is God,* Psalm 90. 2. Now this is properly to be, & this only deserves the name of being, which never was nothing, & never shal be nothing, which may alwayes say, I am, you know it is so with nothing else but God: The Heavens and Earth with the things therein could not say, 6000. years ago, *I am. Adam* could once have said, I am, but now he cannot say it; for that self being & fountain-being hath said to him, Return to dust; & so it is with all the generations past, where are they now? They were, but they are not: And we then were not, & now are; for we are come in their place, but within a little time, who of us can say, I am: No, we flee away & are like a dream, as when one awaketh; we are like a tale that is told, that makes a present noise, and it is past, within few years this generation will passe, & none will make mention of us, our place will not know us, no more than we do now remember those who have been before: Christ said of *John, He was a burning and shining light,* he was, saith he, but now he is not: but Christ may alwayes say, *I am the light and life of men.* Man is, but look a little backward, and he was not; you shal find his original: and step a little foreward and he shal not be, you shal find his end, but God is *Alpha* and *Omega,* the beginning & the end: but oh, who can retire so far backward as to apprehend a beginning, or go such a start forward as to conceive an end in such a being as is the beginning, & end of all things, but without all beginning and end? Whose understanding would it not confound? There is no way here but to flee into *Pauls* Sanctuary, *O the heighth and breadth and depth!* We cannot imagine a being, but we must first conceive it nothing & in some instant receiving its being, and therefore *canst thou by searching find out God?* Therefore, what his being is, hath not entered into the heart of man to consider. If a man would live out the space but of two generations, he would be a worlds wonder; but if any had their dayes prolonged as the Patriarchs before the flood, they would be called ancient indeed, but then the heavens and earth are far more ancient; we may go backward the space of near 6000. years in our own minds, and yet be as far from his beginning as we were, when we are come to the beginning of all things, a mans imagination may yet extend to self-further, & suppose to it self as many thousands of years before the beginning of time, as all the Angels and men of all nations & generations from the beginning, if they had been imployed in no other thing but this, could have summed up: And then suppose a product to be made of all the severall summes of years, it would be vast & unspeakable, but yet your imagination could reach further, and multiply that great summe as often into it self as there are unites into it: Now, when you have done all this, you are never a whit nearer the dayes of the ancient of dayes. Suppose then this should be the only exercise of men and Angels throughout all eternity, all this marvellous Arithmetick would not amount unto the least shadow of the countenance of him who is from everlasting: All that huge product of all the multiplications of men and Angels, hath no proportion unto that never beginning, and never ending duration: The greatest summe that is imaginable hath a certain proportion to the least number, that it containeth it so oft and no oftner, so that the least number being multiplied, will amount unto the greatest that you can conceive. But O, where shal a soul find it self here? It is inclosed between infinitnesse before, & infinitnesse behind, between two everlastings, which way soever it turns, there is no out going, which way soever it looks, it must lose it self in an infinitness round about it, it can find no beginning, and no end, when it hath wearied it self in searching, which if it find not, it knows not what it is, and cannot tell what it is. Now, what are we then? O what are we, who so magnifie our selves: *We are but of yesterday, and know nothing,* Job 8. 9. Suppose that we had endured the space of 1000. years, yet, saith *Moses,* Psal. 90. 4. A *thousand years are but as yesterday in thy sight.* Time hath no succession to thee, thou beholdest at once what is not at once, but in severall times, all that hath not the proportion of one day to thy dayes: we change in our dayes, and are not that to day we were yesterday, but *he is the same yesterday, and to day, and for ever,* Heb. 13. 8. Every day we are dying, some part of our life is taken away; we leave still one day more behind us, and what is behind us is gone and cannot be recovered: Though we vainly please our selves in the number of our years, and the extent of our life, and the vicissitudes of time, yet the truth is, we are but stil losing so much of our being & time as passeth: First, we lose our child-hood, then we lose our man-hood, and then we leave our old age behind us also, & there is no more before us, even the very present day we decide it with death: But when he moves all things, he remains immoveable; though dayes and years be in a continual flux and motion about him, & they carry us down with their force, *yet he abides the same for ever,* even the earth that is establisht so sure; & the Heavens that are supposed to be incorruptible, yet *they wax old as doth a garment,* but *He is the same, and his years have no end,* Psal. 102. 26, 27. *Sine principio principium, absque finc finis, cui praeteritum non abit, haud adit futurum, ante omnia, post omnia, totus, unus ipse,* He is the beginning without any beginning, the end without an end, there is nothing bypast to him, and nothing to come, *sed uno mentis cernit in ictu, quae sunt, quae erunt, quae fuerantque,* He is one that is all, before all, after all, & in all: He beholds out of the exalted and supereminent Tower of Eternity, all the successions and changes of the creatures, and there is no succession, no mutation in his knowledge, as in ours, *Known to him are all his works, from the beginning.* He can declare the end before the beginning, for he knows the end of all things before he gives them beginning: Therefore he is never driven to any consultation upon any emergent, or incident, as the wisest of men are, who could not foresee all accidents and events, but *He is in one mind,* saith *Job,* and that one mind, and one purpose is one for all, one concerning all, he had it from everlasting, & who can turn him? *For He will accomplish what his soul desires.*\n\nNow, *canst thou by searching find out God?* Canst thou a poor mortal creature, ascend up unto the height of Heaven, or descend down unto the depths of Hell? Canst thou travel abroad, and compasse all the Sea & dry Land, by its longitude and latitude? Would any martal creature undertake such a voyage, to compasse the Universe? Nay, not only so, but to search into every corner of it, above and below, on the right hand and on the left: No certainly, unlesse we suppose a man whose head reaches unto the heighth of Heaven, and whose feet is down unto the depths of hell, and whose armes streached out can fathome the length of the Earth, and breadth of the Sea, unlesse, I say, we suppose such a creature, then it is in vain to imagine, that either the heighth of the one, or the depth of the other, the length of the one, and the breadth of the other can be found out and measured: Now if mortal creatures connot attain the measure of that which is finite; O then, what can a creature do, what can a creature know of him that is infinite, & the maker of all these things, you cannot compasse the Sea and Land, how then can a soul comprehend him, *who hath measured the waters in the hollow of his hand, and comprehended the dust of the earth in a measure, & the mountains he weighs in scales, and the hill in a ballance,* Isa. 40. 10. Thou cannot measure the circomference of the heaven, how then canst thou find out him, *who metteth out the heaven with his span & streacheth them out as a curtain?* Isa. 40. 12. 22. You cannot number the Nations, or perceive the magnitude of the Earth, and the huge extent of the Heavens, What then canst thou know of him *who sitteth on the circle of the earth, and the inhabitants are but as Grasse-hoppers before him,* & he spreadeth out the Heaven as a Tent to dwel into? He made all the pins and stakes of this Tabernacle, and he fastned them below, but upon nothing, and stretches this curtain about them, and above them; & it was not so much difficulty to him, as to you to draw the curtain about your Bed, for, *he spake and it was done, he commanded and it stood fast.* Canst thou by searching him out? And yet thou must search him, not so much out of curiosity to know what he is, for *he dwels in inaccessible light which no man hath seen, nor no man can see,* 1 Tim. 6. 16. Not so much to find him, as to be found of him, or to find what we can not know when we have found; *Hic est qui nunquam quaeri frustra potest cum tamen inveniri non potest;* you may seek him, but though you never find him, yet ye shal not seek him in vain, for ye shall find blessedness in him: Though you find him, yet can you search him out unto perfection? Then what you have found were not God? How is it possible for such narrow hearts to frame an apprehension, or receive an impression of such an immense greatnesse, and eternall goodnesse? Will not a soul lose its power of thinking and speaking, because there is so much to be thought and spoken; and it so transcends all that it can think or speak? Silence then must be the best Rhetorick; and the sweetest eloquence, when eloquence it self must become dumb and silent, it is the abundance & excesse of that inaccessible light, that hath no proportion to our understandings; that strikes us as blind as in the darknesse the want of light: All that we can say of God is, that whatsoever we can think or conceive, he is not that, because he hath not entered into the heart of man to conceive, and that he is not like any of these things which we know, unto which if he be not like; wee cannot frame any similitude or likenesse of him in our knowledge? What shall we then do? Seek him, and search him indeed; but if we cannot know him, to reverence fear and adore what we know: So much of him may be known, as may teach us our duty & shew unto us our blessednesse, let then all our inquiries of him have a special relation to this end, that we may out of love and fear of such a glorious & good God, worship and serve him, & compose ourselves according to his will, and wholly to his pleasure: what ever thou knowes of God, or searches of him, it is but a vain speculation, and a work of curiosity, if it do not lead to this end; to frame & fashion thy soul to an union & communion with him in love; If it do not discover thy self unto thy self that in that light of Gods glorious Majesty thou mayest distinctly behold thy own vilenesse and wretched misery, thy darknesse & deadnesse & utter impotency. The Angels that *Isaiah* saw attending God in the Temple, had wings covering their faces, & wings covering their feet, those excellent spirits who must cover their feet from us, because we cannot behold their glory, as *Moses* behooved to be vailed, yet they cannot behold his glory, but must cover their face from the radiment and shining brightness of his Majesty, yet they have other two wings to flee with; and being thus composed in reverence & fear to God, they are ready to execute his commands willingly and swiftly. *Isa. 1. 2, 3. &c.* But what is the use *Isaiah* makes of all this glorious sight? *Wo is me, I am a man of polluted lips, &c. Oh all is unclean, People and Pastor:* He had known doubtlesse something of it before; but now he sees it of new as if he had never seen it: the glory of God shining on him, doth not pull him up in arogancy, & conceit of the knowledge of such profound mysteries, but he is more abased in himself by it, it shines into his heart, & whole man, and, lets him see all unclean within & without, & so it was with *Job. Job 42. 5. I have heard of thee by the hearing of the ear,* but as long as it was hear say, I thought my self something; I often reflected upon my self & actions with a kind of self complacency and delight: But now saith he, since *I have seen thee by the seeing of the eye, I abhorre my self in dust and ashes,* I cannot look upon my self with patience, without abhorrency and detestation, self-love made me loth other mens sins more then mine own, & self-love did cover mine own from me, it presented me to my self in a seigned likenesse, but now I see my self in my true shape, & all coverings stripped off, Thy light hath pierced into my soul, & behold I cannot endure to look upon my self: Here now is the true knowledge of Gods Majesty, which discovers within thee a mystery of iniquity; and here is the knowledg of God indeed, which abases all thing beside God, not only in opinion, but in affection, that attracts and units thy soul to God, & drawes it from thy self & all created things, this is a right discovery of Divine purity & glory, that spots even the cleannesse of Angels, and stains the pride of all glory, much more will it represent filthinesse; as filthiness, without a covering. Its knowledge & science (falsly so called) that pusseth up, for true knowledge emptieth a soul of it self, and humbleth a soul in it self, that it may be ful of God. He that thinks he knowes any thing, he knows nothing as he ought to know.\n\nThis then is the first property or mark of saving knowledge of God, it removes all ground of vain cōfidence; that a soul cannot trust unto it self; and then the very proper intent of it is, that a soul may trust in God, and depend on him in all things: For this purpose the Lord has called himself by so many names in Scripture, answerable to our several necessities, and difficulties, that he might make known to us how allsufficient he is, that so we may turn our eyes and hearts towards him: This was the intent of this name, I am, that *Moses* might have a support of his faith; for if he had looked to outward appearance was it not almost a rediculous thing, and like a vain fancy, for a poor inconsiderable man to go to a King with such a message, that he would dismisse so many subjects? And was it not attempt of some mad man to go about to lead so many thousands from a wicked tyrannicall King, into another Nation? Well, saith the Lord, I am: I who give althings a being, will give a being to my promise; I will make *Pharoah* hearken, and the people obey. Well then, what is it that this name of God will not answer? It is a creating Name, a Name that can bring all things out of nothing by a Word; if he be such as he is, then he can make of us what he pleases. If our souls had this name constantly engraven on our hearts: O what power would Divine promises and threatnings have with us? *I, even I, am he that comforteth thee,* saith he: If we believed that it were he indeed, the Lord Jehovah, how would we be comforted? How would we praise Him by His Name *IAH*? How would we stoop unto him, and submit unto His blessed will? If we believed this, would we not be as dependent on him as if we had no being in our selves? Would we not make him our habitation and dwelling-place? And conclude our own stability, and the stability of his Church from his unvariable eternity, as the Psalmist, *Ps.* 90. 1. & *Ps.* 102. ult. How can we think of such a foūtain being, but we must withal acknowledge our selves to be shadows of his goodnesse, and that we ow to him what we are, and so consecrate and dedicate our selves to his glory? How can we consider such a self being, independent; and creating goodnesse, but we must have some desire to cleave to him, and some confidence to trust in him? Now, this is to know him. When we think on his unchangeablenesse, let us consider our own vanity whose glory and perfection is like a summer flower, or like a vapour ascending for a little time, whose best estate is altogether vanity: Our purposes are soon broken off, and made of none effect; our resolutions change. This is a Character of Mortality, we are not alwayes alike, *Non sibi constare, nec ubique & semper sibi parem eundemque esse.* To be now one thing, and then another thing, is a property of sinfull & wretched man, therefore let us cease from *man whose breath is in his nostrils,* and not trust in Princes who shal die, far lesse in our selves who are lesse then the least of men: But let us put our trust in God, who changes not, and we shal not be consumed; our waters shal not fail, we shall never be ashamed of any hope we have in him. There is nothing else you trust in, but undoubtedly it shal prove your shame and confusion; in sum, whatever you shal hear or know ofGod, know that it is vain & empty, unlesse it descend down into the heart to fashion it to his fear and love, and extend unto the outward man to conform it to obedience; *you are but vain in your imaginations, and your foolish hearts are darkned, while when you know God you glorifie him not as God:* If that be not the fruit & end of knowledge, that knowledge shal be worse to thee than ignorance, for both it brings on judicial hardning here, and will be thy solemn accuser and witnesse against thee hereafter, *Rom.* 1. 21, 24. The knowledge of Jesus Christ, truly so called, is neither barren, nor unfruitfull, for out of its root & sap, springs out humility, self-abasing, confidence in God, patience in tribula ions, meeknesse in provocations, temperance & sobriety in lawful things, &c. 2 *Pet.* 1. 5, 6, 7, 8."},{"number":9,"title":"What God is to us","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Exod. 24 5, 6, 7, 8. *The Lord, the Lord God, mercifull and gracious,* &c.\n\nThere is nothing can separate between God & a people but iniquity, and yet he is very loath to separate even for that; he makes many shews of departing, that so we may hold him fast; and indeed he is not difficult to be holden. He threatens often to remove his presence from a person, or Nation, & he threatens, that he may not indeed remove, but that they may intreat him to stay, & he is not hard to be entreated: Who is a God like unto him, slow to anger, and of great mercy? he is long of being provoked, and not long provoked; for it is like the anger of a Parents love: Love takes on anger, as the last remedy, & if it prevail, it is as glad to put it off, as it was unwilling to take it on. You may see a lively picture of this in Gods dealing with *Moses* & this people in the preceeding Chapter. He had long endured this rebellious and obstinate people, had often threatned to cut them off & yet as it were, loath to do it, & repenting of it, he suffers himself to be entreated for them; but all in vain to them, they corrupted their way still more: And in the 32. Chap. falls in grosse Idolatry, the great trespasse that he had given them so solemn warning of often, whereupon great wrath is conceived. And the Lord, Chap. 33. 1. threatens to depart from them, Go your way, saith he, to *Canaan,* but I will not go with you; take your venture of any judgements, & the people of the Lands cruelty: Here is a sad farewell to Israel, & who would think he could be detained after all that? Who would think that he could be entreated? And yet he is not entreated, he is not requested before he give some ground of it, and before he first condescends; Go, saith he, and *put off thy ornaments from thee, that I may know what to do unto thee.* Will he then accept a repenting people, and is there yet hope of mercy? Should he that is going away shew us the way to keep him still? And he that flees from us, will he strengthen us to pursue & follow after him? This is not after the manner of men, it is true, whose compassion fails, when their passion ariseth, but this is the manner & method of grace; or of him who waits to be gracious: He flees so as he would have a follower: yea, while he seems to go away, he draws the soul that it may run after him; hence is that word, Psal. 63. 8. *My soul follows hard after thee; thy righe hand upholds me.* Well, the people mourns and puts off their ornaments in sign of humiliation & abasement, but all this deth not pacifie and quench the flame that was kindled: *Moses* takes the Tabernacle out of the Camp, the place of judgement where God spake with the people; and the cloud, the sign of Gods presence removes: In a word, The signs of Gods loving & kind presence departs from them, to signifie that they were divorced from God, and in a manner, the Lord by *Moses* excommunicates all the People, and Rulers both, and draws away these holy things from the contagion of a prophane people: But yet all is not gone; he goes far off, but not out of sight, that you may alwayes follow him, & if you follow, he will stand still; he is never without the reach of crying, though we do not perceive him. Now, in this sad case you may have a tryal who is godly: Every one that seeks the Lord will separate from the unholy Congregation, & follow the Tabernacle: And this affects the whole people much, that they all worship in the tent-doors. Now, in the mean time God admits *Moses* to speak with him; though he will not speak to the people, yet he will speak with their Mediator, a typicall Mediator, to shew us that God is well pleased in Christ, & so all Christs intercessions and requests for us will get a hearing; when they are come once in talking, the businesse is taken up, for he is not soon angry, & never implacably angry, slow to anger, and keeps it not long: *Moses* falling familiar with God, not only obtains his request for the people, but becomes more bold in a request for his own satisfaction and confirmation: He could not endure to lead that people, except God went with him, & having the promise of his going with them, he cannot endure distance with him, but aspires to the nearest Communion that may be: Oh that it were so with us. His request is, That the Lord would shew him his glory; Had he not seen much of this already? And more than any man ever saw, when he spake in the Mount with God, *&c.* Nay, but he would see more, for there is alwayes more to be seen, & there is in a godly soul alwayes more desire to see it, the more is seen, the more is loved and desired; tasting of it only begets a kindly appetite after it, & the more tasted, still the fresher and more recent; But yet it is above both desire and fruition, thou cannot see my face *&c.* All our knowledge of God, all our attainments of experience of him, do reach but to some dark & confused apprehension of what he is; the clearest and nearest sight of God in the world, is, as if a man were not known but by his back, which is a great point of estrangement: It’s said, in the heaven we shall see him face to face, and fully as he is, because then the soul is made capable of it.\n\nTwo things in us here puts us in an incapacity of nearnesse with God, Infirmity, and Iniquity? Infirmity in us cannot behold his glory, it’s of so weak eies that the brightnesse of the Sun would strike it blind; and Iniquity in us, he cannot behold it, because he is of pure eyes, that can look on no unclean thing; it’s the only thing in the Creation that Gods holinesse hath antipathy at, and therefore he is stil about the destroying of the body of sin in us, about the purging of all filthinesse of the flesh and spirit; and till the soul be thus purged of all sin, by the operation of the Holy Ghost, it cannot be a Temple for an immediate vision of him; & an immediate exhibition of God to us. Sin is the wall of partition, and the thick cloud that eclipses his glory from us; it is the opposite Hemesphere of darknesse, contrary to light, according to the accesse or recesse of Gods presence, it is more or lesse dark; the more sin reigns in thee, the lesse of God is in thee, and the more sin be subdued, the readier & nearer is Gods presence: but let us comfort our selves: That one day shal put off both Infirmity and Iniquity, mortality shal put on immortality, and corruption be cloathed with incorruption; we shal leave the rags of mortall weaknesse in the grave, and our menstruous cloaths of sin behind us, & then shal the weak eyes of flesh be made like Eagles eyes, to behold the Sun; and then shal the soul be cloathed with holinesse, as with a Garment, which God shal delight to look upon, because he sees his own Image in that glasse.\n\nWe come to the Lords satisfying of *Moses* desire and proclaiming his Name before him; it is himself only can tell you what he is, it is not Ministers preaching, or other discourse, can proclaim that Name to you; we may indeed speak over those words unto you, but it is the Lord that must write that Name upon your heart, he only can discover his glory to your spirit: There is a spirit of life which cannot be inclosed in Letters and Syllables, or transmitted through your ears into your hearts, but he himself must create it inwardly, and stir up the outward sense & feeling of that Name, of those Attributes: Faith indeed comes by hearing, and our knowledge in this life is thorow a glasse, darkly, thorow ordinances and senses; but there must be an inward teaching and speaking to your souls to make that effectuall, *the anointing teacheth you all things, 1 Joh.* 2. 27. Alas! its the separation of that from the word that makes it so unprofitable; if the spirit of God were inwardly writing what the word is teaching, then should our souls be living Epistles, that ye might read Gods Name on them: O, be much in imploying of, & depending on him that teacheth to profit who only can declare unto your souls what he is.\n\nThese names expresse his Essence or Being, & his Properties, what he is in himself, & what he is to us; in himself he is Jehovah, or a self-being, 〈 in non-Latin alphabet 〉, as we heard in the 3. Chap. *I am that I am,* and EL, a strong God, or Almighty God; which two hold out to us, the absolute incomprehensible perfection of God, eminently and infinitely enclosing within himself all perfections of the creatures; the unchangeable and mutable being of God who was, and is, & is to come without succession, without variation, or shadow of turning; and then the Almighty power of God, by which without difficulty, by the inclination and beck of his will & pleasure, he can make, or unmake all, create or annihilate, to whom nothing is impossible; which three if they were pondered by us, till our souls received the stamp of them, they would certainly be powerfull to abstract and draw our hearts from the vain, changeable, and empty shadow of the creature, & gather our scattered affections that are parted among them, because of their unsufficiency, that all might unite in one, and joyn with this self-sufficient and eternal God; I say, if a soul did indeed believe and consider how All sufficient he is, how insufficient all things else are, would it not cleave to him and draw near to him. *Psal. 73. ult* It is the very torment and vexation of the soul to be thus racked, distracted & divided about many things; & therefore many, because there is none of them can supply all our wants, our wants are infinit, our desires insatiable, & the good that is in any thing is limited & bounded, it can serve one but for one use, and another for another use, and when all are together, they can but supply some wants, but they leave much of the soul empty: But often these outward things crosses one another, and cannot consist together; and hence ariseth much strife and debate in a soul, his need requireth both, and both will not agree, But O that you could see this one universall good, One for all, and above all, your souls would choose him certainly, your souls would trust in him; ye would say, *Ashur soal not save us, we will not ride on horses:* Creatures shal not satisfie us, we will seek our happinesse in thee, and no where else, since we have tasted this new wine, away with the old, the new is better. I beseech you make God your friend, for he is a great one; whether he be a friend or an enemy, he hath two properties, that make him either most comfortable, or most terrible, according as he is at peace or war with souls, *Eternity and Omnipotency.* You were once all enemies to him. O consider what a Party you have, an Almighty Party, and unchangeable Party; & if you will make peace with him, and that in Christ, then know, he is the best friend in the world, because he is unchangeable and Almighty; if he be thy friend, he will do all for thee he can do, and thou hast need of; But many friends willing to do, yet have not ability, but he hath power to do what he will and pleases; Many friends are changeable, their affections dry up, of themselves die; and therefore even Princes friendship is but a vain confidence, for they shal die, & then their thoughts of favour perish with them, but he abides the same for all Generations, there is no end of his duration, & no end of his affection; He can still say, *I am that I am;* What I was, I am, and I will be what I am; men cannot say so, they are like the Brooks that the companies of *Teman* looked after, & thought to have found them in Summer as they left them in Winter; but behold they were dried up, & the companies ashamed. God cannot make thee ashamed of thy hope, because he is faithfull & able, Ability and Fidelity is a sure Anchor to hold by in all storms and tempests.\n\nSuch is God in himself; now, there are two manner of wayes he vents himself toward the Creatures, In a comfortable way, or in a terrible way. This glorious perfection, and Almighty power, hath an issue upon sinners, and it runs in a twofold channell, of mercy and justice: Of mercy towards miserable sinners that finds themselves lost, and flee unto him, and take hold of his strength; and justice towards all those that flatter themselves in their own eyes, and continue in their sinnes and put the evill day far off: There is no mercy for such as fear not justice, and there is no Justice for such as flee from it unto mercy. The Lord exhibites himself in a twofold appearance, according to the condition of sinners, He sits on a Throne and tribunal of Grace & mercy, to make accesse to the vil est sinner, who isafraid of his wrath, and would 〈◊〉 be at peace with him; and he sits on a Throne of justice and wrath to seclude and debar presumptuous sinners from his. Holinesse. There were two mountains under the Law, one of cursings, another of blessings; These are the Mountains God lets his Throne upon, and from these he speaks, and sentences mankind: From the Mountain of cursings he hath pronounced a curse. & condemnatory sentence upon all flesh, *for all have sinned,* therefore he concludes all under sin, that all flesh might stop their mouth, and the whole world become guilty before God. Now, the Lord having thus condemned all Mankind because of disobedience, he sits again upon the Mountain of Blessings, and pronounces a sentence of absolution; of as many as have taken with the sentence of condemnation, and appealed to his grace and Mercy, and those which do not so, the sentence of condemnation stands above their heads unrepealed. He erects his Tribunal of Justice in the Word for this end, that all flesh might once be convicted before him, and therefore he cites, as it were, and summons all men to fift themselves and compear before his Tribunall, to be judged; he layes out an accusation, in the Word against them; he takes their consciences witnesse of the truth of all that is charged on them, and then pronounces that sentence on their conscience, *Cursed is he that abides not in all things,* which the conscience subsumes and concludes it self accursed, and subscribes to the equity of the sentence; and thus the man is guilty before God, and his mouth stopped; he hath no excuses; no pretences, he can see no way to escape from Justice, and God is justified by this means, in his speaking and judging *Psal.* 51. 4. The soul ratifies and confirms the truth & justice of all our threatnings & judgements. *Rom.* 3. 4. Now for such souls as joyn with God in judging and condemning themselves; the Lord hath erected a Throne of grace, & Tribunall of mercy in the word, whereupon he hath set his Son Jesus Christ, *Psal.* 2. 6. and 89. 14. and 45. 6. *Heb.* 1. 8. And O, this Throne is a comfortable Throne, mercy and truth goes before the face of the King to welcome & entertain miserable sinners, & to make access to them. And from this Throne Jesus Christ holds out the Scepter of the Gospel to invite sinners, self-condemned sinners, to come to him alone, who hath gotten all finall judgement committed to him, that *he may give eternall life to whom he will Joh.* 5. 21, 22. O that is a sweet and ample Commission given to our Friend & Brother Jesus Christ, power to repeal sentences past against us, power to loose them whom Justice hath bound, power and authority to absolve them whom justice hath condemned, and to blesse them whom the Law hath cursed, & to open their mouth to praise whose mouth sin and guiltinesse hath stopped; power to give the answer of a good conscience to thy evill self-tormenting conscience, in a word, he hath power to give life, to make alive, and heal those who are killed or wounded by the Commandement. Now I say seeing God hath of purpose established this Throne of mercy in the Word, thou mayest well after receiving and acknowledging of the justice of the curse of the Law, appeal to divine mercy and grace, sitting on another Throne of the Gospel, thou may if thy conscience urge thee to despair, and to conclude there is no hope, thou may appeal, I say, from thy conscience, from Satan, from Justice unto Jesus Christ, who is holding out the Scepter to thee; the Minister calls thee: Rise and come, stand no longer before that Bar, for it is a subordinate Judicatory, there is a way to redresse thee by a higher court of Grace: Thou may say to justice, to Satan, to thy own Conscience, It is true, I confesse that I deserve that sentence; I am guilty and can say nothing against it, while I stand alone, but though I cannot satisfie, and have not; yet there is one Jesus Christ, who gave his life a ransom for many, and whom God hath given as a propitiation for sins; he hath satisfied and paid the debt in my name; go and apprehend the Cautioner, since he hath undertaken it, nay, he hath done it and is absolved. Thou had him in thy hands, O justice! Thou had him Prisoner under the power of death; since you have let him go, then he is acquited from all the charge of my sins; & therefore, since I know that he is now a King, & hath a Throne to judge the world and plead the cause of his poor sheep, I will appeal to him; refer the cause to his decision, I will make my supplication to him, and certainly he will hear, and interpole himself between wrath and me he will rescind this sentence of condemnation, since he himself was condemned for us, and is justified, *it is Christ that died, nay rather is risen again, who shal condemn me? He is near that justifies me. Rom. S.* 33. 34. Now if thou do indeed flee into him for refuge, that City is open for thee, and nothing to prejudge thy entry: but no curse, no condemnation can enter in it. *Rom.* 8. 1. He will justifie & absolve thee from all things whereof the Law could not justifie thee, but condemn thee, *there is forgivenness with him, that he may be feared.* David may teach thee this manner of appellation, *Ps.* 130. & 142. 2. of appealing from the deserved curse to free undeserved blessing & mercy in Christ.\n\nLet us consider this Name of the Lord, and it shall answer all our suspicions of him; all our objections against coming to him & believing in him, it is certain, Ignorance is the mother of unbelief, together with the naturall perversenesse of our heatts, if wee knew his Name we would trust in him, if his Names were pondered and considered, wee would believe in him, Satan knowes this, & therefore his great slight and cunning is, to hold our minds fixed on the consideration of our misery and desperate estate, he keeps the awakned conscience still upon that comfortlesse sight, & he labours to represent God by halfes, & that it is a false representation of God, he represents him as clothed with justice and vengeance, as a consuming fire, in which light a soul can see nothing but desperation written; and he labours to hold out the thoughts of his mercy and grace, or diverts a soul from the consideration of his promises, whence it comes, that they are not established, that though salvation be near, yet it is far from them in their sense and apprehension, therefore I say, you should labour to get an intire sight of God, and you shall see him best in his word, there he reveales himself, and there you find, if ye consider, that which wil make you fear him indeed, but never flee from him, that which may abase you, but withall embolden you to come to him, though trembling: what ever thought possesse thee of thine own misery, of thy own guiltinesse, labour to counterpoise that which a thought of his mercy and free promises: what ever be suggested of his holynesse, & Justice, hear himself speak out his own Name, and thou shalt hear as much of mercy and grace, as may make these not terrible unto thee, though high and honourable. The Lord hath so framed the expression and proclamation of his name in this place, that first a word of Majesty and power is premised *(The Lord, The Lord God)* that it may compasse our hearts in fear and reverence of such a glorious One, & make a preparatory impression of the Majesty of our God, which indeed is the foundation of all true faith. It begins to adore and admire a Deity, a Majesty hid from the world, the thoughts of his power and glory possesses the soul first, and makes it begin to tremble to think that it hath such a high and Holy One to deal with.\n\nBut in the next place, you have the most sweet, alluring, comforting styles that can be imagined, to meet with the trembling and languishing condition of a soul that would be ready to faint before such a Majesty, here mercy takes it by the hand, & gives a cordial of *grace, pardon, forgivenesse,* &c. to it, which revives the soul of the humble, and intermingles some rejoycing with the former trembling. Majesty and greatnesse goes before to abase, and humble the soul in its own eyes, and mercy and goodnesse seconds them, to lift up those who are low, and exalt the humble, and in the description of this, the Lord spends more words, according to the necessity of a soul, to signifie to us how great and strong consolation may be grounded on his Name, how accessible he is, though he dwel in inaccessible light, how lovely he is though he be the high and the lofty one, how good he is, though he be great, how merciful he is, though he be majestick: In a word, that those that flee to him may have all invitation, all encouragement to come, & nothing to discourage, to prejudge their welcome, that whoever, will, may come, and nothing may hinder on his part & then after all this, he subjoynes a word of his Justice, in avenging sin, to shew us that he leaves that as the last, that he assayes all gaining wayes of mercy with us, and that he is not very much delighted with the death of sinners, that so whosoever perishes may blame themselves, for hating their own salvation, and forsaking their own mercy.\n\nNow whoever thou art that apprehends a dreadful & terrible God, and thy self a miserable and wretched sinner, thou canst find no comfort in Gods highnesse & power, but it looks terrible upon thee, because thou doubts of his good-will to save and pardon thee: thou sayest with the blind man, if thou wilt, thou can do it; Thou art a strong God; but what comfort can I have in thy strength, since I know not thy good-will? I say, the Lord answers thee in this name, *I am mercifull,* saith the Lord, if thou be miserable, I am mercifull as well as strong, if thou have sin & misery, I have compassion & pitty: my mercy may be a coppy & patern to all men to learn it of me, even towards their own brethren, *Luk.* 6. 36. Therefore he is called the Father *of mercies.* 2 Cor. 1. 3. *Misericors est cui alterius miseria cordi est.* Mercy hath its very name from misery, for it is no other thing than to lay anothers misery to heart, not to despise it, not to adde to it, but to help it, it is a strong inclination to succour the misery of sinners, therefore thou needs no other thing to commend thee to him: art thou miserable, & knows it indeed? Then he is mercifull, and know that also, these two suit well.\n\nNay, but saith the convinced soul, I know not if he will be mercifull to me, for what am I? There is nothing in me to be regarded, I have nothing to conciliat favour, & all that may procure hatred. But, saith the Lord, *I am gracious,* and dispenses most freely, without respect to condition or qualification: say not, If I had such a measure of humiliation as such a one, if I loved him so much, if I had so much godly sorrow and repentance, then I think he would be mercifull to me. Say not so, for behold he is gracious, he hath mercy on whom he will have mercy, and there is no other cause, no motive to procure it, it comes from within his own breast; It is not thy repentance will make him love thee, nor thy hardnesse of heart will make him hate thee, or obstruct the vent of his grace towards thee: no, if it be grace, it is no more of works, no works in that way that thou imagines; it is not of repentance, not of faith in that sense thou conceivest, but it is freely, without the hyre, without the price of repentance, or faith, because all those are but the free gifts of grace, thou would have these graces to procure his favour, and to make them the ground of thy believing in his promises, but grace is without money, it immediatly contracts with discovered misery, so that if thou do discover in thy self misery and sin, though thou find nothing else, yet do not cast away confidence; but so much the more adresse thy self to mercy and grace which doth not seek repentance in thee; yet there is something in the awakened conscience: It have gone on long in sin, I have been a presumptuous sinner; can he endure me longer? well, hear what the Lord saith, *I am long-suffering,* & patient, and if he had not been so, we had been damned ere now, patience hath a long term and we cannot out-run it, out-weary it. Why do we not wonder that he presently and instantly executed his wrath on angels, & gave them not one hours space for repentance, but cast them down head-long into destruction, as in a moment: and yet his Majesty hath so long delayed the execution of our sentence, and calls us to repentance and forgivenesse, that we may escape the condemnation of Angels: His patience is not slacknes and negligence, as men count it, 2 *Pet.* 3. 9. He sits not in heaven as an Idol and idle spectator what men are doing, but he observes all wrongs, and is sensible of them also: And if we were mindfull and sensible of them also, he would forget them; *He is long-suffering:* This is extended and stretched-out patience beyond all expectation, beyond all deserving, yea, contrary to it. Therefore as long as he forbears if thou apprehend thy misery and sin, and continuance in it; so not conclude that it is desperate: *Why should a living man complain?* As long as patience lengthens thy life, if thou desire to come to him, believe he wil accept thee\n\nBut saith the doubting soul, I am exceeding perverse and wicked, there is nothing in me but wickednesse, it so abounds in me that there is nothing in me but wickednesse, it so abounds in me that there is none like me; but saith the Lord, I *am aboundant in goodnesse.* Thy wickednesse though it be great, it is but a created wickedness, but my goodness is the goodness of God; I am as abundant in grace & goodnesse as thou art in sin, nay, infinitely more; thy sin is but the transgression of a finite creature, but my mercy is the compassion of an infinite God, it can swallow it up; suppose thy sin cry up to Heaven, yet mercy reaches above Heaven, & is built up for ever. Here is an invitation to all sinners to come and taste, O come & taste and see how good the Lord is; goodnesse is communicative, it diffuses it self like the Suns light. There is riches of his goodnesse. *Rom.* 2. 4. Poor soul, thou canst not spend it though thou have many wants.\n\nBut I am full of doubtings, fears and jealousies; I cannot believe his Promises, I often question them; How then will he perform them? I say, (saith the Lord) I *am abundant in truth,* He will certainly perform. *Shal our unbelief* or doubting *make the faith of God of none effect* &c. Rom. 3. 3. *God forbid.* His faithfulnesse reaches unto the Clouds, he will keep Covenant with thee, whose soul hath chosen him, though thou often question and doubt of him. Indeed thou would not give indulgence to thy doubtings & jealousies, but look on them as high provocations: for what can be more grievous to fervent love than to meet with jealousie, jealousie would quench any creatures love; but though it grieve & provoke him, yet he will not change, he will not diminish his; only do not think your disputings, & quarrellings innocent and harmlesse things; no certainly, they grieve the Spirit, stir up the Beloved to go away, as it were, before he please, & make thee walk without comfort, & without fruit; yet he will bear with & quench the smoaking flax of a Believers desires, though they do not arise to the flame of Assurance.\n\nBut the wounded spirit hath one or two burdens more: I have abused much mercy, How can mercy pitty me? I have turned grace into wantonnesse, so that when I look to mercy and grace to comfort me, they do rather challenge me; the sins of none are like mine, none of such a hainous presumptuous nature: But let us hear what the Lord speaks, *I keep mercy for thousands, and forgive iniquity, transgression and sin;* Thou hast wasted much mercy, but more is behind, all the treasure is not spent; though there were many thousand worlds beside, I could pardon them all, if they would flee unto my mercy, thou shalt not be straitned in me, mercy will pardon thy abuse of mercy, it will forgive all faults thou dost against it self, Thou that sins against the Son of man, the Redeemer of the World, & remedy of sin, yet there is pardon for thee what ever thy quality, condition, or circumstance of thy sin be; whoever convinced of it, and loadned with it, desires rest to thy soul, thou may find it in Christ, whose former kindnesse thou hast answered with contempt, many sins, many great sins, and these presumptuous sins cannot exclude, nay, no sin can exclude a willing soul. Unbelief keeps thee unwilling, and so excludes thee.\n\nNow as the Spider sucks poyson out of the sweetest Flower, so the most part of souls suck nothing but delusion and presumption, and hardening out of the Gospel: Many souls reason for more liberty to sin from mercy; but behold how the Lord backs it with a dreadful word, *who will by no means clear the guilty.* As many as do not condemn themselves, and judge themselves before his Tribunall of Justice, there is no rescinding of the condemnatory Sentence, but it stands above their heads, *He that believes not is condemned already.* Justice hath condemned all by sentence; he that doth not in the sense of this flee into Jesus Christ from sin and wrath, is already condemned; his Sentence is standing, there needs no new one; since he flees not to mercy for absolution; the sentence of condemnation stands unrepealed. You guilty souls who clear your selves, God will not clear you; & alas! How many of you do clear your selves? Do you not extenuate and mince your sins? How hard is it to extort any confession of guilt out of you, but in the general? If we condescend to particulars, many of you will plead innocency, almost in every thing, though ye have like children, learned to speak these words, *That ye are sinners.* I beseech you consider it, it is no light matter, for *God will by no means clear the guilty;* by no means, by no intreaties, no flatteries; What? will he not pardon sin? Yes indeed: His Name tells you he will pardon all kind of sins, & absolve all manner of guilty persons but yet such as do condemn themselves, such as are guilty in their own conscience, & their mouths stopped before God; you who do not enter into the serious examination of your wayes, and no not arraign your selves before Gods Tribunal daily, till you find your selves loathsome and desperate, and no refuge for you; you who do flatter your selves alwaies in the hope of heaven, and put the fear of hell alwayes from you, I say, God will by no mean; no prayers, no intreaties clear or pardon you, because you come not to Jesus Christ, *in whom is preached forgivenesse and remission of sins.* You who take liberty to sin, because God is gracious, and delay repentance till the end, because God is long suffering; know God will not clear you; he is holy and just as he is mercyfull. If his mercy make thee not fear and tremble before him, and do not separate thee from thy sins; if remission of sins be not the strongest perswasion to thy soul of the removing of sin, certaiuly thou dost in vain presume upon his mercy; Now, consider what influence all this glorious Proclamation had on *Moses;* it stirs up in him reverence and affection, reverence to such a glorious Majesty, & great desire to have him amongst them, and to be more one with him: If thy soul rightly discover God, it cannot but abase thee, he made bade haste to bow down and worship; O, Gods Majesty is a surprising and astonishing thing, it would bow thy soul in the dust if it were represented to thee; labour to keep the right and intire representation of God in thy sight, his whole Name, *Strong, Mercifull & Just, Great* and *Holy.* I say, keep both in thy view, for half representations are dangerous, either to beget presumption and security, when thou looks on mercy alone, or despair, when thou looks on Justice and power alone; Let thy soul consider all joyntly, that it may receive amixed impression of all; & this is the holy composition and temper of a Believer, Rejoice with trembling, love with fear; let all thy discoveries of him aime at more union & communion with him, who is such a self-sufficient, al-sufficient and eternal Beeing."},{"number":10,"title":"What God is","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Joh. 4. 24. *God is a Spirit, and they who worship him must worship him in Spirit and in truth.*\n\nWe have here something of the Nature of God pointed out to us, & somthing of our duty towards him: *God is a spirit,* that is his Nature; and *man must worship him,* that is his duty; & that *in spirit & in truth,* that is the right manner of the duty: if these three were right pondered till they sink in to the bottome of our spirits, they would make us indeed Christians, not in the Letter, but in the Spirit: That is presupposed to all Christian worship & walking, to know what God is; its indeed, the *Primo cognitum* of Christianity, the first Principle of true Religion, the very root out of which springs & grows up walking sutably with. & worshipping answerably of a known God. I fear much of our Religion be like the *Athenians,* They builded an Altar to an unknown God; and like the *Samaritanes;* Who worshipped they know not what. Such a Worship I know not what it is; when the God worshipped is not known: The two parents of true Religion are, the knowledge of God and of our selves, this indeed is the beginning of the fear of God, which the wise Preacher cals the beginning of wisdom: And these two, as they beget true Religion, so they cannot truly be one without the other; It is not many notions and speculations about the Divine nature, it is not high & strained conceptions of God that comprises the true knowledg of him, many think they know something when they can speak of these mysteries in some singular way, and in some tearms removed from common understandings, which neither themselves nor others know what they mean; & thus they are presumptuous, self-conceited knowing nothing as they ought to know there is a knowledge that puffes up, & there is a knowledge that casts down, a a knowledge in many that doth but swell them, not grow them; Its but a rumor full of wind, a vain and empty, and frothy knowledge, that is neither good for edifying others, nor saving a mans self, a knowledge that a man knows, and reflects upon so, as to ascend upon the height of it, and measure himself by the degrees of it: this is not the true knowledge of God, which knows not it self, looks not back upon it self, but straight towards God, his holinesse and glory, & our basenesse & misery, and therefore it constrains the soul to be ashamed of it self in such a glorious presence, and to make haste to worship, as *Moses, Job, Isaiah* did.\n\nThis definition of God, if we did truly understand it, we could not but worship him in another manner. *God is a spirit:* Many ignorant people form in their own mind some liknesse, and Image of God, who is invisible; you know how ye fancy to your selves some bodily shape, when you conceive of him, you think he is some Reverend and Majestick Person, sitting on a Throne in Heaven; But I beseech you correct your mistakes of him, there is outward idolatry, and there is inward, there is idolatry in action, when men paint or ingrave some similitude of God, & there is Idolatry in imagination, when the fancy and apprehension runs upon some Image, or likenesse of God: The first is among Papists, but I fear the latter be too common among us, & it is indeed all one, to form such 〈◊〉 similitude in our mind, and to ingrave or paint it without, so that the God whom many of us worship, is not the living and true God, but a painted or graven Idol. When God appeared most visible to the world, as at the giving out of the Law, yet no man did see any liknesse at all, he did not come under the perception of the most subtile sense, he could not be perceived but by the retired understanding, going aside from all things visible, & therefore you do but fancy an idol to your selves in stead of God, when you apprehend him under the likenesse of any visible or sensible thing, & so what ever love, or fear, or reverence you have, it is all but mispent superstition, the love and fear of an idol.\n\n1\\. I know then that God is a Spirit, and therefor he is like none of all these things you see, or hear, or smel, or taste, or touch: The heavens are glorious indeed, the light is full of glory, but he is not like that. If all your senses should make an inquiry and search for him throughout the world, you should not find him, though he be near hand every one of us yet your eyes and ears, & all your senses might travel the length of the earth, and breadth of the sea, and should not find him, even as you might search all the corners of heaven ere ye could hear or see an Angel; if you saw a man asunder, and resolve him in atomes of dust, yet you could not perceive a soul within him, why? Because these are spirits, and so without the reach of your senses.\n\nII. If God be a Spirit, then he is invisible, & dwels in light inaccessible, which no man hath seen or can see, then our poor narrow minds that are drowned, as it were, and immersed into bodies of clay, & in this state of mortality, receives all knowledge of the senses, cannot frame any suitable notion of his spiritual, and abstracted nature: We cannot conceive what our own soul is, but by some sensible operation flowing from it, and the height that our knowledge of that noble part of our selves amounts to, is but this dark & confused conception, that the soul is some inward principle of life, and sense and reason; how then is it possible for us to conceive aright of the divine nature, as it is in it self? but only in a dark & generall way, we guesse at his Majesty, by the glorious emanations of his power, & wisdome, & the rayes thereof which he displayes abroad in all the works of his hands, and from all these concurring testimonies, & evidences of his Majesty, we gather this confused notion of him, that he is the fountain-self-independent being, the originall of all these things, and more absolute in the world, then the soul is in the body, the true *Anima, mundi,* the very life and the light of men, & the soul that quickens, moves, & forms all this visible world, that makes all things visible, and himself invisible: Therefore it is that the Lord speaks to us in the Scripture of himself, according to our capacities, of his face, his right hand & arm, his Throne, his Scepter, his back parts, his anger, his fury, his repentance, his grief, and sorrow; none of which are properly in his spiritual, immortall, & unchangeable nature, but because our dulnesse and slownesse in such, in apprehending things spiritual, it being almost without the sphere & comprehension of the soul while in the body, which is almost addicted unto the senses of the body: Therefore the Lord accommodates himself unto our termes, and notions; *balbutit nobiscum* he like a 〈◊〉 father stammers with the stammering children, speakes to them in their own dialect; but withall would have us conceive he is not really such a one. but infinitely removed in his own being from all these imperfections. So when you hear of these terms in Scripture, O beware ye conceive God to be such a one, as your selves: but in these expressions not beseeming his Majesty, because below him; learn your own ignorance of his glorious Majesty, your dulnesse and incapacity to be such, as the Holy One must come down as it were in some bodily appearance, ere you can understand any thing of him.\n\nIII. If God be a Spirit, then he is most perfect, & most powerfull, all imperfection, all infirmity, and weaknesse in the creature, is founded in the grosse & material part of it, you see the more matter and bodily substance be in any thing, it is the more lumpish, heavy, and void of all action, it is the more spiritual, pure, and refined part of the creation, that hath most activity in it, and is the principle of all motions, and actions: You see a little flye hath more action in it than a great mountain, because there are spirits in it which move it. The bottom of the world contains the dregs of the Creation, as it were, a masse & lump of heavy earth, but the higher and more distant bodies be from that, the more pure and subtile they are, and the more pure & subtile they be, the more action, vertue and efficacy they have; the earth stands like a dead lump, but the sea moves, & the air being thinner and purer than both, moves more easily and swiftly; but go up higher, and still the motion is swifter; and the vertue and influence is the more powerfull: What is a dead body when the soul and spirit is out of it? It hath no more vertue nor efficacy than so much clay; although by the presence of the spirit of it, it was active, agill, swift, strong & nimble; so much then as any thing hath of spirit in it, so much the more perfect and powerfull it is. Then I beseech you consider what a one the God of the spirits of all flesh must be, the very fountain-spirit, the self-being spirit, 〈 in non-Latin alphabet 〉. When the soul of a man, or the spirit of a horse, hath so much vertue, to stirre up a lump of earth and to quicken it to many diverse operations even though that soul & spirit did not; nay, could not make that piece of earth they dwel in; then what must his power and vertue be, that made all those things? Who gave power and vertue, even to the spirits of all flesh; *their horses,* saith God, *are flesh, and not spirit,* Isa. 30. Because, in comparison of his Majesty, the very spirits in them, are but like a dead lump of flesh: If he should draw in his breath (as it were) they would have no more vertue to save the *Israelites* nor so many lumps of flesh or clay; for he is the spirit of all spirits, that quickens, actuates and moves them in their severall operations, & influencies. *Anima mundi & anima animarum mundi,* an Angel hath more power than all men united in one body. Satan is called the *Prince of the air,* & *God of this world,* for he hath more efficacy and vertue to commove the air, and raise tempests; then all the swarmes of multiplied mankind, though gathered into any army, if the Lord did not restrain and limit his power, he were able to destroy whole Nations at once: An Angel killed many thousands of *Senacheribs* Army in one night; what would many Angels do then, if the Lord pleased to apply them to that work? *O what is man that he should magnifie himself,* or glory in strength, or skill? Beasts are stronger than men, but mans weaker strength being strengthned with more skil, proves stronger than they; but in respect of Angels he hath neither strength nor wisdome.\n\nIV. If God be a Spirit, then he is not circumscribed by any place; and if an infinit spirit, then he is every where, no place can include him, and no body can exclude him. He is within all things, yet not included nor bounded within them, & he is without all things, yet not excluded from them: *intra omnia, non tamen inclusus in illis; extra omnia, nec tamen exclusus ab all is.* You know every body hath its own bounds & limits circumscribed to it, & shoots out all other bodily things out of the same space, so that before the least body want some space, it will put all the universe in motion, & make every thing about it to change its place, and possesse another; but a Spirit can passe thorow all of them, and never desturb them: A Legion may be in one man, & have room enough, If there were a well of Brasse, or Tower, having no Open, neither above, or beneath, no body could enter, but by breaking thorow, and making a breach into it, but an Angel or Spirit could storm it without a breach, and pierce thorow it, without any division of it: How much more doth the Maker of all Spirits fill all in all; the thicknesse of the earth doth not keep him out, nor the largenesse of the heavens contain him: How then do we circumscribe and limit him within the bounds of a publick house, or the heavens? O, how narrow thoughts have we of his immense greatnesse? Who without division or multiplication of himself, fills all the corners of the world, whose indivisible unity is equivalent to an infinite extension, and divisibility: How often, I pray you, do you reflect upon this? *God is near hand every one of us.* Who of us think of a Divine Majesty nearer us than our very souls and consciences, *in whom we live, and move, and have our being?* How is it we move, & think not with wonder of that first Mover, in whom we move? How is it we live & persevere in being, & do not always cōsider this fountain-being, in whom we live and have our being. O, the Atheism of many souls prosessing God! We do speak, walk, eat and drink, & go about all our businesses, as if we were self-being, & independent of any, never thinking of that all-present quickning Spirit, that acts us, moves us, speaks in us, makes us to walk, and eat and drink, as the barbarous people, who see, hear, speak & reason, and never once reflect upon the principle of all these, to discern a soul within: This is bruitish, & in this, Man, who was made of a straight countenance to look upward to God, & to know himself and his Maker, till he might be differenced from all creatures below, is degenerated, and become like the beasts that perish. Who of us believes this alpresent God? We imagine that he is shut up in heaven, and takes no such notice of affairs below: but certainly, he is not so far from us: though he shew more of his glory above, yet he is as present and observant below.\n\nV. If he be a Spirit, then as he is incomprehensible and immense in being, so also there is no comprehension of his knowledge. The nearer any creature come to the nature of a Spirit, the more knowing and understanding it is; life is the most excellent being, and understanding is the most excellent life. *Materia est imers & mertua,* the nearer any thing is to the earthly matter, as it hath lesse action, & so lesse life and feeling: Man is nearer an Angel then beasts, and therefore he hath a knowing and understanding Spirit in him. There is a spirit in man, and the more or lesse this spirit of man is abstracted from sensual and material things, it lives the more excellent and pure life, and is, as it were, more or lesse deliverd from the chains of the body. These souls that have never risen above, & retired from sensible things. O, how narrow are they, how captivated within the prison of the flesh? But when the Lord Jesus comes to set free, he delivers a soul from this bondage, he makes these chains fall off, & leads the soul apart to converse with God himself, and to meditate on things not seen, sin, wrath, hell, and heaven; & the further it goes from it self, & the more abstracted it is from the consideration of present things, the more it lives a life like Angels: And therefore, when the soul is separated from the body, it is then perfectly free, and hath the largest extent of knowledge: A mans soul must be almost like *Pauls (whether out of the body, or in the body, I know not)* if he would understand aright spiritual things: Now then, this infinite spirit is an alknowing spirit, al-seeing spirit, as well as al-present; *There is no searching of his understanding,* Isa. 40. 28. and Psal. 147. 5. *Who hath directed this spirit, or being his counsellour hath taught him? Rom. 11. 34. Isa.* 40. 13. He calls the Generations from the beginning, and known to him are all his works from the beginning. O, that you would alwayes set this God before you, or rather set your selves alwayes in his presence, in whose sight you are alwayes: How would it compose our hearts to reverence & fear in all our actions, if we did, indeed, believe that the Judge of all the World is an eye-witnesse to our most retired and secret thoughts and doings? If any man were as privy to thy thoughts, as thy own spirit and conscience, thou wouldst blush and be ashamed before him: If every one of us could open a window into one anothers spirits; I think this assembly should dismisse as quickly as that of Christs, when he bade them that were without sin cast a stone at the Woman, we could not look one upon another: O then, Why are we so little apprehensive of the al-searching eye of God, who can even declare to us our thought before it be? How much Atheism is rooted in the heatt of the most holy? We do not alwayes meditate with *David, Psal.* 139. on that al-searching and al-knowing spirit, *who knows our down-sitting & up-rising, & understands our thoughts a far off, and who is acquainted with all our wayes.* O, How would we ponder our path, and examine our words, and consider our thoughts before hand, if we set our selves in the view of such a Spirit, that is within us, and without us, before us, and behind us. He may spare sinners as long as he pleases, for there is no escaping from him; you cannot go out of his dominions; nay, you cannot run out of his presence, *Psal.* 7. 8. 9. He can reach you when he pleases, therefore he may delay as long as he pleases."},{"number":11,"title":"The true knowledge that God is, and that he is to be worshipped, goes together","part":null,"questions":[4],"paragraphs":[],"clauses":[],"items":[],"text":"Joh. 4. 24. *GOD is a Spirit,* &c.\n\nThere are two common notions engraved on the hearts of all men by nature, That God is, and that he must be worshipped; and these two live and die together; they are clear, or blotted together. According as the apprehension of God is clear, & distinct, and more deeply engraven on the soul; so is this notion of mans duty, of worshipping God, clear & imprinted on the soul; and when ever the actions of men do prove, that the conception of the worship of God is obliterate or worn out; when ever their transgressions do witnesse, that a man hath not a lively notion of this duty of Gods worship, that doth also prove, that the very notion of a God-head is worn out, and cancelled in the soul; For, How could souls conceive of God as he is indeed, but they must needs with *Moses. Exod.* 34 make haste to pray and worship? It is the principle of the very Law of Nature, which shall make the whole world inexcusable, *because that when they knew God, they gloriesied him not as God.* A Father must have honour, and a Master must have fear, and God who is the common Parent, & absolute Master of all; must have worship, in which reverence and fear mixed with rejoycing and affection, predomines: it is supposed, and put beyond all question that it must be: *He that worships him,* &c. Its not simply said, God is a Spirit & must be worshipped, no, for none can doubt of it. If God be then certainly Worship is due to him, for who is so worshipfull? And because it is so beyond all question, therefore woe to the irreligious world that never puts it in practice: O What excuse can you have, who have not so much as a form of Godlinesse? Do you not know that its beyond all Controversie, that God must be worshipped? Why then do you deny it in your practice which all men must confesse in their conscience? Is not he God the Lord, a living and self-being Spirit? Then must he not have Worshippers? Beasts are not created for it, it is you O sons of men, whom he made for his own praise and it is not more suteable to your nature than it is honourable and glorious. This is the great dignity and excellency you are priviledged with, beyond the brute beasts, to have spirits within you capable of knowing and acknowledging the God of your spirits: Why then do you both rob and spoil God of his glory and cast away your own excellency? Why do you love to trample on your ornaments, and wallow in the puddle, like beasts, void of Religion, but so much worse then beasts, that you ought to be better, & were created for a more noble design. O base spirited wretches, who hang down your souls to this earth, and follow the dictates of your own sense and lust, & have not so much as an externall form of worshipping God; How farre are you come short of the noble design of your Creation, & the high end of your Immortall souls? If you will not worship God, know he will have Worshippers, certainly he will not want it, because he hath designed so many souls to stand before him, and worship him, and that number will not fail: He might indeed, have wanted worshippers; For what advantage is it to him? But in this he declares his love and respect to man, that he will not want honour and service from him: it is rather to put honour upon him, and to make him blessed and happy, than for any gain can amount to himself by it: for this is, indeed; the true honour and happinesse of man, not to be worshipped and served of other fellow-creatures, but to worship and serve the Creator: This is the highest advancement of a soul, to lye low before him, and to obey him, & have our service accepted of his Majesty: I beseech you, strive about this noble service. Since he must have Worshippers, O say within your souls, I must be one; if he had but one, I could not be content if I were not that one; since the Father *is seeking Worshippers; ver.* 23. O let him find thee. Offer thy self to him, saying, Lord, here am I, Should he seek you, who can have no advantage from you? Should he go about so earnest a search for true Worshipers, who can have no profite by them? And why do ye not seek him since, since to you all the gain & profite redounds? Shall be seek you to make you happy, and why do ye not seek him, and happinesse in him? It is your own service, I may truly say, and not his so much; for in serving him thou dost rather serve thy self, for all the benefit redounds to thy self, thogh thou must not intend such an end, to serve him for thy self, but for thy names sake, else thou shalt neither honour him, nor advantage thy self. I pray you let him not seek in vain, for in these afflictions he is seeking Worshippers, and if he find you; you are found & saved indeed. Do not then forsake your own mercy, to run from him who follows you with Salvation.\n\nAs none can be ignorant that God is, and must be worshipped, so it is unknown to the world in what manner he must be worshipped: the most part of men have some form in worshipping God, & please themselves in it so well that they think God well-pleased with it; but few there are who know indeed what it is to worship him in a manner acceptable to his Majestie: Now you know it is all one not to worship him at all, as not to worship him in that way he likes to be worshipped: Therefore the most part of men are but self-worshippers, because they please none but themselves in it, it is not the worship his soul hath chosen, but their own invention, for you must take this as an undeniable ground, that God must be worshipped according to his own will and pleasure, & not according to your humour, or invention; therefore his soul abhorres will-worship, devised by men out of ignorant zeal, or superstition, though there might seem much devotion in it, & much affection to God, as in the Israelits sacrificing their childrē, whatmore seem ing self-denyal? And yet what more real self-idolatry God owns not such a service, for it is not service & obedience to his will and pleasure, but to mens own will and humour: therefore a man must not look for a reward but from himself. Now it is not only will-worship, when the matter and substance of the worship is not commanded of God, but also when a commanded worship is not discharged in the appointed manner: Therefore, O how few true worshippers will the Father find? True worship must have Truth, for the substance, and *spirit,* for the manner of it: else it is not such a worship as the father seeks & will be pleased with; divine worship must have truth in it, that is plain, but what was that *truth,* it must be conformed to the rule & pattern of worship, which is Gods will & pleasure revealed in the word of truth, true worship is the very practise of the word of truth, it caries the Image and superscription and command upon it, which is a necessary ingredient in it, and constituent of it. Therefore if thy service have the Image of thy own will stamped on it, it is not divine worship, but will-worship. Thus all humane ceremonies and ordinances enjoyned for service of God, carry the inscription not of God, but of man who is the author and original of them, & so are but adulterated and false Coyn, that will not passe current with God, I fear there be many rites and vain customes among ignorant people in which they place some Religion which have no ground in the word of God, but are only old wives fables and traditions. How many things of that nature are used upon a religious account in which God hath placed no Religion: Many have a superstitious conceit of the publick place of worship, as if there were more holinesse in it than in any other house, & so they think their Prayers in the Church are more acceptable then in their Chamber; But Christ refutes that superstitious opinion of places, & so consequently of dayes, meats, and all such externall things: The Jews had a great opinion of their temple, the Samaritans of their mountain, as if these places had sanctified their services: But saith our Lord, *vers. 21. The hour cometh when yee shall neither worship in this mountain. &c.* but its any where acceptable, if so be ye worship in spirit and truth: Many of you account it Religion, to pray & mutter words of your own in the time of publick prayer, but who hath required this at your hand? If you would pray your selves, go apart *shut the door behind thee* saith Christ: private prayer should be in private, and secret: But when publick prayer is, your hearts should close with the petitions and offer them up joyntly to God, it is certainly a great slight of that deceitful destroyer, the Devill, to possesse your minds with an opinion of Religion, in such vain bablings, that he may with-draw both your ears & your hearts from the publick worship of God, for when every one is busied with his own prayers, you cannot at all joyn in the publick service of God, which is offered up in your name: The like I may say of stupid forms of prayer, & tying your selves to a plat-form, written in a book, or to some certain words gotten by the heart, who hath commanded this? Sure not the Lord, who hath promised his spirit to teach them to pray and help their infirmities, who know not how, nor what to pray: it is a device of your own invented by Satan to quench the spirit it of supplication, which should be the very naturall breathing of a christian. But there are some so grossely ignorant, of what prayer is; that they make use of the ten commands, & Beleef as a Prayer: so void are they of the knowledge and spirit of God, that they cannot discern betwixt Gods commands to themselves & their own requests to God betwixt his speaking to men, and their speaking to him, between their professing of him before men, and praying and confessing to him, all this is but forged imaginary worship, worship falsly so called which the Father seeks not and receives not.\n\nBut what if I should say that the most part of your worship, even that which is commanded of God, as Prayer, Hearing, Reading, &c hath no truth in it, I should say nothing amiss, for though you doe those things that are commanded; yet not as Commanded, without any respect to divine appointment, & only because you have received them as traditions from your fathers, and because you are taught so by the precepts of men, and are accustomed so to do, therefore the stamp of Gods will and pleasure is not engraven on them, but of your own will, or of the will of men; Let me pose your Consciences, many of you, what difference is there between your praying & your plowing, between your hearing and your harrowing, between your reading of the Scriptures and your reaping in the Harvest, between your Religious Service and your common ordinary actions, I say, what difference is in the rise of these? You do many civill things out of custome or because of the Precepts of men & is there any other principle at the bottom of your religious performances? Do you at all consider these are divine appointments, these have a stamp of his authority on them, and from the Conscience of such an immediat command of God, and the desire to please him and obey him, do you go about these? I fear many cannot say it. O I am sure all cannot, thogh it may be all will say it: therefore your religious worship can come in no other account, than will-worship or man-worship, it hath not the stamp of truth on it, an express conformity to the truth of God as his truth.\n\nBut we must presse out this a little more. Truth is opposed to a ceremony & shadow. The ceremonies of old were shadows, or the external body of Religion, in which the soul and spirit of godlinesse should have been enclosed, but the Lord did alwaies urge more earnestly the substance and truth, then the ceremony the weightier matters of the Law, Piety, equity, and sobriety, than these lighter external Ceremonies: he sets an higher account upon mercy then sacrifice, & upon obedience then Ceremonies, but this people turned just contrary; they summed up all their Religion in some ceremonial performance, and separated those things, God had so nearly conjoyned; they would be devout men in offering sacrifices in their washings in their rites, and yet made no conscience of heart, and Soul-piety toward God, & upright just dealing with men: Therefore the Lord so often quarrels them & rejects all their service as being adevice and invention of their own, which never entred in his heart. *Isa.* 1. from 10. to 16. *Jer.* 7. throughout. *Isa.* 66. to 6. *Isa,* 28. Now if you will examine it impartially it is even just so with us, there are some externall things in Religion which in comparison with the weightier things of faith, and obedience are but ceremonial; in these you place the most part, if not all your Religion, and think your selves good Christians, if you be baptized and hear the Word, and partake of the Lords table and such like, though in the mean time you be not given to secret prayer, & reading, and do not inwardly judge and examine your selves, that you may flee unto a Mediator; thogh your conversation be unjust and scandalous among men; I say unto such souls, as the Lord to the Jews, Who hath required this at your hands? who commanded you to hear the Word, to be baptized, to wait on publick Ordinances? Away with all this, it is abomination to his Majesty though it please you never so well, the more it displeases him; If you say, why commands he us to hear? *&c.* I say the Lord never commanded these external Ordinances for the sum of true Religion; that was not the great thing which was in his heart that he had most pleasure unto, but the weightier matters of the Law, piety, equity & sobriety; a holy and godly conversation adorning the Gospell: *What hath the Lord required of thee, but this, O man, To do justly, and walk humbly with thy God?* So then thou dost not worship him in Truth, but in shadow; the Truth is holinesse and righteousnesse; that externall profession is but a Ceremony; while you separate these external Ordinances from these weighty duties of piety & justice, that they are but as dead body without a soul. If the Lord required truth of old, much more now, when he hath abolished the multitude of Ceremonies, that the great things of his Law may be more seen and loved.\n\nIf you would then be true worshippers, look the whole mind of God, & especially the chief pleasure of Gods mind, that which he most delights into, and by any means do not separate what God hath conjoyned, do not divide righteousness towards men, from a profession of holiness to God, else it is but a falshood, a counterfeit coyn; do not please your selves, so much in externall Church priviledges, without a holy and godly conversation adorning the Gospel; but let the chief study, endeavour & delight of your souls be about that, which God most delights into, let the substantials of Religion have the first place in the soul, Pray more in secret, that he will be the life of your souls, you ought indeed to attend publick ordinances, but above all, take heed to your conversation & walking at home, and in secret, prayer in your Family is a more substantiall worship, then to sit & hear prayer in publick, and prayer in secret is more substantiall then that: The more retired and immediate a duty be, the more weighty it is, the more it crosse thy corruptions; and evidence the stamp of God on thy affections, the more divine it is; And therefore to serve God in these, is to serve him in truth. Practice hath more of truth in it then a profession, *When your Fathers executed judgement, was not this to know me?* Duties that have more opposition from our natures against them: and lesse sewel or oyl to feed the flame of our self love and corruption, have more truth in them; and if you should worship God in all other duties, and not especially in those, you do not worship him in *truth.*\n\nNext, let us consider the manner of Divine Worship: And this is as needfull to true Worship as true matter, that it be commanded, and done as it is commanded, that compleats true worship. Now, I know no better way, or manner to worship God in; than so to worship him as our worship may carry the stamp of his Image upon it, as it may be a glasse wherein we may behold Gods Nature and Properties: For such as himself is, such he would be acknowledged to be, I would think it were true worship indeed, which had engraven on it the Name of the true & living God, if it did speak out so much of it self, *That God is, and that he is a rewarder of them that seek him diligently.* Most part of our service speaks an unknown God, & carries such an inscription upon it, *To the unknown God:* There is so little either reverence, or love, or fear, or knowledge in it, as if we did not worship the true God, but an Idoll. It is said, that the fool sayes *in his heart that there is no God,* because his thoughts and affections, and actions, are so little composed to the fear and likenesse of that God, as if he did indeed, plainly deny him; I fear it may be said thus of our Worship; It sayes, *There is no God;* it is of such a nature, that none could conclude from it that it had any relation to the true God, our prayers denie God, because there is nothing of God appears in them; But this is true worship, when it renders back to God his own Image and Name: *Unde repercussus redditur ipse sibi.* As it is a poor & clean Fountain, in which a man may see his shaddow distinctlie, but a troubled fountain or myre in which he cannot be hold himself; So it is pure worship, which receives and reflects the pure Image of God, but impure and unclean worship; which cannot receive it, and retain it. I pray you Christians, consider this; for it is such Worshippers the Father seeks; and why seeks he such? But because in them he finds himself (so to speak:) His own I mage and superscription is upon them, His mercy isengraven on their faith & confidence; His Majestie & power is stamped on their humility and reverence; His goodnesse is to be read on the souls rejoicing, His Greatnesse and Justice in the souls trembling. Thus there ought to be some engravings on the soul answering the Characters of his glorious Name. O how little of this is among them that desire to know something of God? How little true Worship, even among them whom the Father hath sought out to make true Worshippers? But alas! How are all of us unacquainted with this kind of Worship? We stay upon the first principles & practices of Religion, and go not on to build upon the foundation: Sometimes your Worship hath a stamp of Gods holinesse and justice, in fear & terrour at such a Majesty which makes you to tremble before him: But where is the stamp of his mercy & grace which should be written in your faith and rejoycing? Tremble and fear indeed, but rejoyce with trembling, because there is mercy with him: Sometime their is rejoycing and quietnesse in the soul, but that quickly degenerates into carnal confidence, & makes the soul turn grace into wantonness, and esteem of it self above what is right, because it is not counterpoised with the sense and apprehension of his holinesse and justice. But, O to have these joyntly written on the heart, in worship, fear, reverence, confidence, humility and faith! That is a rare thing, it is a divine composition and temper of spirit that makes a divine soul: For the most part, our Worship savours and smels nothing of God, neither his power, nor his mercy and grace, nor his holinesse and justice, nor his majesty and glory; a secure, saint, formal way, void of reverence, of humility, of servency, and of faith: I beseech you, let us consider, as before the Lord, how much pains and time we lose, and please none but our selves, & profit none at all: Stir up your selves as in his sight; for it is the keeping of our souls continually as in his sight, which will stamp our service with his likenesse: The fixed and constant meditation of God and his glorious properties, this will beget the resemblance between our worship, and the God whom we worship, and it will imprint his Image upon it, & then it should please him, & then it should profit thee, and then it should edifie others,\n\nBut more particularly, The Worship must have the stamp of Gods spiritual Nature, and be conformed to it in some measure, else it cannot please him: There must be a conformity between God and souls; this is the great end of the Gospel, to repair that Image of God which was once upon man, and make him like God again: Now, it is the way that Jesus Christ repairs this Image, & brings about this conformity with God; by the souls worshipping of God sutable to his Nature, it is the more and more like God, and happy in that likenesse. Now, *God is a Spirit,* therefore (saith Christ) you *must worship him in spirit & truth.* The worship then of Saints must be of a spiritual nature, that it may be like the immortal divine Spirit: It is such Worshippers the Father seeks; he seeks souls to make them like himself, and this likenesse and conformity to God is the very foundation of the souls happinesse, and eternall refreshment.\n\nThis is a point of great consequence; &, I fear, not laid to heart. The Worship must be like the Worshipped. It is a Spirit must Worship the Eternal Spirit, it is not a body that can be the principle and chief Agent in the businesse: What Communion can God have with your bodies, while your souls are removed far from him, more than with beasts? All society and fellowship must be between those that are like one another: A man can have no comfortable company with Beasts, or with Stones, and Trees: It is men that can converse with men; and a Spirit must worship the self-being-spirit. Do not mistake this, as if under the dayes of the Gospel we were not called to an external and bodily Worship, to any service to which our outward man is instrumentall; this is one of the deep delusions of this Age, into which some men, *reprobate concerning the Faith,* hath fallen, That there should be no externall Ordinances, but that Christians are now called to worship all Spirit, pure Spirit, &c. This is one of the Spirits, & spiritual Doctrines (that call themselves so) which ye must not receive; for it is neither spirit of God, nor of Christ, that teacheth this: nor the spirit of God the Creator, because he hath made the whole man, body and soul, and so must be worshipped of the whole man: He hath created man in such a capacity, as he may offer up external actions in a reasonable manner with the inward affections; as the Lord hath created him so he should serve him: every member, every part in its own capacity; the soul to preceed, and the body to follow; the soul to be the chief worshipper, and the body its servant imployed in the worship: True worship hath a body and a soul as well as a true man; and as the soul separated is not a compleat man, so neither is the soul separated a compleat worshipper without the body; the external Ordinances of God is the body, the inward soul-affection is the Spirit, which being joyned together makes compleat worship. Neither is it the Spirit of Christ which teacheth this, because our Lord Jesus hath taught us to offer up our bodies and spirits both in a reasonable service, *Rom.* 12. 1, 2. The sacrifice of the bodily performance, offered up by the spiritual affection, and renewed mind is *a living sacrifice, holy, acceptable and reasonable:* That spirit which dwelt in Christ, above measure, did not think it too base to vent it self in the way of externall Ordinances: He was indeed above all, above the Law, yet did willingly come under them to teach us, who have so much need and want to come under them: He prayed much, he preached, he did sing and read, to teach us how to worship, and how much need we have of Prayer and Preaching: This was not the Spirit Christ promised to his Disciples, and Apostles, which spirit did breath most lively in the use of the external Ordinances, all their dayes; and this is not the spirit which was at the hour in which Christ spoke, *The hour is come; and now is,* ver. 23. *in which the true worship of God* shal not be in the external and Jewish Ceremonies, and rites, void of all life and inward sense of Piety, but the true worship of God shal be made up of a soul and body, of spirit and truth, of the external appointed Ordinances according to the word of truth, and the spirit of truth, and of the spirit and inward soul-affection and sincerity which shal quicken and actuate that external performance: There were no such worshippers then as had no use of Ordinances, Christ was not such, his Disciples were not such, therefore it is a new Gospel, which if an Angel should bring from heaven ye ought not to receive it.\n\nAs it is certain then, that both soul and body must be imployed in this businesse, so it is sure that the soul & spirit must be the first mover, and chiefest agent in it, because it is a spiritual businesse, and hath relation to the fountain-spirit, which hath the most perfect opposition to all false appearances, and externall shews: that part of man that commeth nearest God, must draw near in worshipping of God, & if that be removed far away, there is no real communion with God; man judges according to the outward appearance, and can reach no further than the outward man, but God is an all-searching spirit who tryeth the heart and rins, and therefore he will passe another judgement upon your worship then men can do, because he observes all the secret wandrings and escapes of the heart out of his sight, he misses the soul when you present attentive ears, or eloquent tongues, there is no dallying with his Majesty, painting will not deceive him, his very Nature is contrary to Hypocrisie & dissimulation, and what is it but dissimulation, when you present your selves to Religious exercises as his people, but within are nothing like it, nothing awaking; nothing present? O consider, my beloved, what a one you have to do with! It is not men, but the Father of Spirits; who will not be pleased with what pleases men of your own flesh, but must have a spirit to serve him. Alas what are we doing with such empty names and shews in Religion? Busied in the outside of worship only, as if we had none to do with but men who have eyes of flesh, all that we do in this kind is lost labour, and will never be reckoned up in the account of true worship: I am sure you know and may reflect upon your selves, that you make Religion but a matter of outward fashion and externall custome, you have never almost taken to heart in earnest, you may frequent the Ordinances, you may have a form of godlinesse, consisting in some outward performances & priviledges, and O! how void and destitute of all Spirit and Life; and Power? not to speak of the removall of affection, and the imploying of the marrow of your soul upon base lusts, and creatures, or the scattering of your desires abroad amongst them, for that is too palpable; but even your very thoughts & minds are removed from this busines, you have nothing present but an ear, or eye, & your minds is about other businesse, your desires, your fears, your joyes, and delights, your affections never did run in the channel of religious exercises, all your passion is vented in other things, but here you are blockish & stupid, without any sensible apprehension of God, his mercy, or Justice, or wrath, or of your own misery and want. You sorrow in other things but none here; none for sin; you joy for other things but none here, you cannot rejoyce at the Gospel. Prayer is a burthen, not a delight, if your spirits were chiefly imployed in Religious duties, Religion would be almost your Element, your pleasure and Recreation, but now it is wearisome to the flesh, because the Spirit taketh not the chief weight upon it. Oh, be not deceived! God is not mocked, you do but mock your selves with external showes while you are satisfied with them: I beseech you look inwardly and be not satisfied with the outward appearance, but ask at thy Soul, where it is; and how it is: Retire within, and bring up thy spirit to this work: I am sure you may observe that any thing goes more smoothly and sweetly with you, then the Worship of God, because your mind is more upon any thing else, I fear the most part of us who endeavour to some measure, to seek God, have too much drosse of outward formality, & much scumof filthy hypocrisie and guile. O, pray that the present furnace may purge away this scum! It is the great ground of Gods present controversie with *Scotland;* but alas, the Bellows are like to burn, & we not be purged, our scum goes not from us, we satisfie our selves with some outward exercises of Religion, custome undoes us all, & it was never more undoing then when indignation and wrath is pursuing it: O that you would ponder what you lose by it, both the sweetnesse and advantage of godlinesse, beside the dishonour of God: You take a formall, neglegent, and secure way, as the most easie way, and the most pleasing to your flesh, and I am perswaded you find it the most difficult way, because you want all the pleasant & sweet refreshment, & soul-delights you might have in God, by a serious and diligent minding of Religion. The pleasure and sweetnesse of God tasted and found, will make diligence and pains more easie, then slothfulnes can be to the slothfull; this oyls the wheels, and makes them run swiftly; formality makes them drive heavily: thus you live alwayes in a complaining humor, *fighing and going backward,* because you have some stirring principles or conscience within, which bears witnesse against you; and your formall sluggish disposition on the other hand, refuseth to awake and work you are perplexed and tormented between the two, when thy spirit and affections goes one way, & thy body another; then thy conscience drives on the Spirit, and thy affections draw back, it must needs be an unpleasant businesse."},{"number":12,"title":"Of the Unity of Gods essence and the Trinity of Persons","part":null,"questions":[5,6],"paragraphs":[],"clauses":[],"items":[],"text":"Deut. 6. 4. *Hear, O Israel, the Lord our God is one Lord.* 1 Joh. 5. 7. *There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one.*\n\nGreat is the mystery of Godlinesse, 1 *Tim.* 3. 16. Religion and true Godlinesse is a bundle of excellent mysteries, of things hid from the world; yea, from the wise men of the world, 1 *Cor.* 2. and not only so, but secrets in their own nature, the distinct know ledge whereof is not given to Saints in this estate of distance and absence from the Lord: There is almost nothing in Divinity, but it is a mystery in it self, how common soever it be in the apprehensions of men: for it is mens overly, and common, and slander apprehensions of thē, which makes them look so commonly upon them: there is a depth in them, but you will not know it, till you search it, & sound it, & the more you sound, you shal find it the more profound: But there are some mysteries smal, and some great, there is a difference amongst them, all are not of one stature, of one measure: The mystery of Christs Incarnation and Death, and Resurrection, is one of the great mysteries of Religion, *God manifested in the flesh,* yet I conceive there is a greater mystery than it, and of all mysteries in nature or divinity, I know none to this, the Holy Trinity, and it must needs be greatest of all, and without controversie greatest, because it is the beginning and end of all, *fons & finis omnium,* all mysteries have their rise here, and all of them return hither. This is furthest removed from the understandings of men, what God himself is, for himself is infinitly above any manifestation of himself: God is greater than God manifested in the flesh, though in that respect he be too great for us to conceive. There is a naturall desire in all men to know, and if any thing be secret and wonderfull, the desire is more inflamed after the knowledge of it, the very difficulty or impossibility of attaining it, in stead of restraining the curiosity of mans spirit, doth rather incense it. *Nitimur in vetitum* is the fruit, the sad fruit we plucked and eat from the Tree of Knowledge of good and evil. If the Lord reveal any thing plainly in his Word to men, that it despised and set at naught, because it is plain, whereas the most plain truths, which are beyond all controversie, are the most necessary and most profitable for our eternal salvation; but if there be any secret mystery in the Scriptures, which the Lord hath only pointed out more obscurely to us, reserving the distinct and clear understanding of it to himself, *Deut.* 29. 26. that is the Apple which our cursed natures will long for, and catch after, though there be never so much choice of excellent saving fruit in the Paradise of the Scriptures besides. If the Ark be covered to keep men from looking into it, that doth rather provoke the curious spirit of man to prye into it, 1 *Sam.* 6. 19. If the Lord shew his wonderfull glory in the Mount, & charge his people not to come near, lest the glorious presence of God kill them, he must put rayles about it, to keep them back, or else they will be medling, such is the unbridled licence of our minds, and the perverse dispositions of our natures that where God familiarly invites us to come, what he earnestly presseth us to search and know, that we despise as trivial and common: and what he compasseth about with a divine darkness of inaccessible light, and hath removed far from the apprehensions of all living that we will needs search into, and wander into those forbidden compasses; with daring boldnesse. I conceive this holy and profound mysterie is one of those secrets which belongs to God to know, for *who knowes the Father but the Son, or the Son but the Father* or *who knoweth the mind of God but the Spirit?* Yet the foolish minds of men will not be satisfied with the believing ignorance of such a mysterie, but will needs enquire into those depths, that they may find satisfaction for their reason, but as it hapeneth with men who will boldly stare upon the Sun, their eyes are dazled and darkned with its brightnesse; or those that enter into a Labyrinth, which they can find no way to come out, but they further go into it, the more perplexed it is, and the more intricate; even so it befalls many unsober and presumptuous spirits, who not being satisfied with the simple truth of God, clearly asserting that this is, endeavour to examine it according to reason, and to solve all the objections of carnal wit and reason (which is often enmity to God) not by the silence of the Scriptures; but by answers framed according to the severall capacities of men, I say all this is but daring to behold the infinite glorie of God with eies of flesh, which makes them darkned in mind, and vanishing in their Expressions, while they seek to behold the inaccessible light, while they enter into an endlesse Labyrinth of difficulties; out of which the threed of reason and disputation can never extricat them or lead them forth. But the Lord has shewed us a more excellent way, though it be more despicable to men: man did fal from his blessednes, by this curious and wretched aime at some higher happinesse, and more wisdom. The Lord hath chosen another way to raise him up again by faith, rather thā knowledge, by believing rather than disputing: therefore the great command of the Gospell is this, to receive with a ready and willing mind whatsoever the Lord saith to us, whatsoever it may appear to sense & reason; to dispute no more, to search no more into the secret of Divine mysteries, as if by searching we could find them out unto perfection, but to believe what is spoken, *till the day break, and the shadows flee away,* and the darknesse of ignorance be wholly dispelled by the rising of the Sun of Righteousnesse. We are called then to receive this truth that God is one, truly one, and there are three in this one, the Father, the Son; and the Holy Ghost: This I say, you must believe, because the wisdom of God faith it, though you know not how it is, or how it can be, though it seem a contradiction in reason, a *Trinity in Unity,* yet you must lead your reason captive to the obedience of faith; & silence it with this one answer, *The Lord hath said it:* If thou go on to dispute and to enquire how can these things be? Thou art escaped from under the power of Faith, and are fled unto the tents of humane wisedom where thou mayest learn artheism but no Religion: *for the world through wisedom knew not God. 1 Cor.* 1. And certainly who ever he be that will not quiet his conscience upon the bare word of truth in this particular, but will call in for the help of reason and disputation, how to understand and maintain it; I think he shall be further from the true knowledge of God, and satisfaction of mind than before; There is no way here, but to flee into *Pauls* Sanctuary. *Who art thou O man; that disputes?* When ever thou thinks within thy self; How may this be, how can one be three, and three one, then withall let this of *Pauls* sound in thine ears, *Who art thou, O man who disputes?* Think that thou art man, think that he is God: Believing ignorance is much better than rash & presumptuous knowledge; ask not a reason of these things but rather adore and tremble at the mysterie and Majesty of them. Christianity is foolishnesse to the world upon this account, because it’s an Implicite faith (so to speak) given to God; but there is no fear of being deceived; though *he lead thee blind by a way thou know not,* yet he cannot lead thee wrong. This holy simplicity in believing every word of God, & trusting without more trying by disputation, is the very Character of Christianity, and it will be found only true wisdome; for if any will become wise, he must be a fool in mens account; that he may be wise, he must quite his reason to learn true Religion, which indeed is a more excellent and divine reason, neither is it contrary to it, though it be high above it.\n\nIn this place of *Moses,* you have the Unity of God asserted, *The Lord thy God is one Lord;* And that is indeed engraven on the very hearts of men by nature, That God is One: for all may know that the common notion and apprehension of God, is, that he is a most perfect being; the Originall of all things, most wise, most powerfull, & infinite in all perfections. Now common reason may tell any man that there can bee but one thing most perfect & Excellent, there can be but one infinite, one Almighty, one beginning and end of all, one first mover, one first cause, of whom are all things, and who is of none.\n\nAgain, in this place of *John* ye have a Testimony of the blessed Trinitie of Persons, Father, Son, and holy Ghost, in that holy Unity of Essence; The great point which *John* hath in hand, is this fundamentall of our Salvation, that Jesus Christ is the Son of God & Saviour of the World, in whom all our confidence should be placed, and upon whom we should lean the weight of our souls, & this he proves by a twofold testimony, one out of Heaven, another in the Earth; There are three bearing witnesse to this truth in heaven, *The Father, the word* (that is) Jesus Christ the eternal Son of God, whom this Apostle calls the word of God, or wisdom of God. *Joh. 1. 1. and the Holy Ghost.* The Father witnessed to this truth in an audible voice out of Heaven when Christ was baptized, *Mat. 3. 17. This is my wel-belovd Son, hear him;* here’s the Fathers Testimony of the Son when he was baptized, which was given very solemnly in a great congregation of people, and divinely with great glory and Majesty from Heaven; as if the heavens had opened upon him; and the inaccessible light of God had shined down on him, which was confirmed in the transfiguration. *Mat.* 17. 5. Where the Lord gave a glorious evidence, to the astonishment of the three Disciples, how he did account of him, how all Saints and Angels must serve him; *Him hath God the Father sealed,* saith *John.* Indeed the stamp of divinitie of the divine Image, in such an excellent manner upon the man Christ, was a Seal set on by God the Father, signifying & confirming his approbation of his well-beloved Son, and of the work he was going about. Then the Son himself did give ample Testimony of this, this was the subject of his Preaching to the World, *I am the light and life of men. He that beleeveth on mee shall be saved,* and therefore he may be called *the word of God, and the wisedom of God.* Joh. 1. 1. Prov. 8. Because he hath revealed unto us the blessed mysterie of Wisdom concerning our Salvation; He is the very expression and Character of the Fathers person, and Glory. *Heb.* 1. In his own Person, and he hath revealed and expressed his Fathers mind, and his own Office so fully to the World, that there should be no more doubt of it. Out of the mouth of these two witnesses, this Word might be established: But for superabundance, behold a third, the Holy Ghost witnessing at his baptisme, in his Resurrection, after his Ascension, the Holy Ghost signifieth his presence and consent to that work, in the similitude of a Dove, the Holy Ghost testified it in the power that raised him from the dead, the Holy Ghost put it beyond all question when he descended upon the Apostles according to Christs promise. For the other three witnesses on earth, we shal not stay upon it, only know that the work of the regeneration of souls by the power of the word and spirit signified by water, the justification of guilty souls signified by the blood of Jesus Christ, & the Testimony of the spirit in our Consciences bearing witnesse to our Spirits, is an assured Testimony of this, that Jesus Christ in whom we believe, *is the only begotten of the Father, full of grace and truth.* The changing, pacifying and comforting of souls, in such a wonderfull manner, cryes aloud, that he in whom the soul believes is the true and living God, *whom to know is eternal life.* But mark I pray you, the accuracy of the Apostle in the change of the speech, these three witnesses on earth (saith he) agree in one, in giving one common testimony to the Son of God, and Saviour of Sinners: But as for the heavenly witnesses the *Father,* the *Word* and *Holy Ghost,* how ever they be three after an inconceivable manner, & that they do also agree in one common Testimony to the Mediator of men, yet moreover they *are one,* They not only agree in one, but are one God, one simple undivided self-being infinite Spirit, holden out to us in three Persons, the Father, Son, and Holy Ghost, to whom be praise and glory."},{"number":13,"title":"Of the Unity of the God-head, and Trinity of Persons","part":null,"questions":[5,6],"paragraphs":[],"clauses":[],"items":[],"text":"*Deut.* 6. 4. and *Joh.* 5. 7.\n\n*All Scripture is given by inspiration of God & it is profitable for instruction: for direction, &c.* There is no refuse in it: no simple and plain History, but it tends to some edification, no profound or deep mysterie; but it is profitable for Salvation; whatsoever secrets there be in the mysteries of God, which is reserved from us, though it be given us but to know in part, & darkly thorow a vail, yet as much is given us to know as may make *the man of God perfect in every good work,* as much is given us to know as may build us up to eternall salvation: if there were no more use of these deep mysteries of the Holy Trinity, &c. but to silence all flesh, & restrain the unlimited spirits of men, and keep them within the bounds of Sobriety and Faith, It were enough: That great secret would teach as much by its silence & darknesse, as the plainer truths do speak out clearly: O that this great mystery did compose our hearts to some reverend & awfull apprehension of that God we have to do with, & did imprint in our soul a more feeling sense of our darknesse, and ignorance; this were more advantage than all the gain of light, or increase of knowledge than can come from the search of curiosity: If men would labour to walk in that light they have attained, rather than curiously enquire after what they cannot know by enquiry, they should sooner attain more true light, if men would set about the practice of what they know, without doubt they would more readily come to a resolution & clearnesse in doubtful things. Religion is now turned into questions & School-debates; Men begin to believe nothing, but dispute every thing, under a pretence of searching for light and resolution, but for the most part while men look after light, they darken themselves, & this is the righteous judgement of the Lord upon the world, that doth not receive the truth in love, or walk in the light of what they have already attained; therefore he gives men up to wander in their search into the dark dungeons of humane wisdome and fancy, and to lose what they have already. If those things which are without all Controversie (as the Apostle speaks. 1 *Tim.* 3. 16.) were indeed made conscience of, and imbraced in love and practised, it were beyond all controversie, that the most part of present controversies would cease: But it fals out with many, as with the dog, that catching at a shadow in the water, lost the substance in his teeth; so they pursuing after new discoveries in contraverted things, and not taking a heart-hold and inward grip of the substantiall truths of the Gospell, which are beyond all controversie do even lose what they have. Thus, *Even that which they have not is taken from them,* because though they have it in judgment; yet they have it not surely and solidly in affection, that it may be holden: So, to this present point, if we could learn to adore and admire this *Holy, Holy, Holy One;* If we could in silence and faith sit down and wonder at this mysterie, it would be more profitable to us, and make way for a clearer manifestation of God, than if we should search and enquire into all the Volums that are written upon it, thinking by this means to satisfie our reason. I think there is more profoundnesse in the sobriety of Faith than in the depths of humane wisdome and learning, when the mysterie is such an infinite depth, O, but mens eloquence and wisedom must be shallow, far too shallow either to find it out; or unfold it.\n\nBut there is yet both more instruction and consolation to be pressed out of this mysterie; and therefore, If you cannot reach it in it self, O consider what it concerns us, how we may be edified by it, for this is true Religion. Look upon that place of *Moses,* what is the great instruction he draws from this unity of Gods Essence. v. 5. *Thou shalt love the Lord thy God with all thy heart;* Since God is one, then have no God but one, and that the true and living God, and this is the very first command of God, which flowes as it were immediatly from his absolute Onenesse and perfection of Beeing: There is no man but he must have some God, that is something whereupon he placeth his affection most; every man hath some one thing he loves, and respects beyond all other things, some Lord and Master that commands him, therefore saith Christ, *No man can serve two Masters;* before a man will want God to love and serve, he will make them, and then worship them: yea he will make himself his belly, his back, his honour & pleasure, a God, and sacrifice all his affections and desires, and endeavours to these: The naturall subordination of man to God, the relation he hath as a Creature to a Creator, is the first & fundamentall relation, beyond all respects to himself, or other fellow-creatures. This is the proto-naturall Obligation upon the Creature, therefore it should have returned in a direct line to his Majesty all its affections and endeavours: But mans Fall from God hath made a wretched throw & crook in the soul, that it cannot look any more after him, but bows downward towards creatures below, or bends inwardly towards it self, & so since the Fall, man hath turned his heart from the true God, & set it upon vanity, upon lying vanities, upon base dead Idols, which can neither help him nor hurt him; your hearts are gone a whoring from God, O that ye would believe it, none of you will deny, but ye have broken all the Commands, yet such is the brutish ignorance & stupidity of the most part, that you will not confesse that, when it comes to particulars; and especially, if you should be challenged for loving other things more than God, or having other Gods besides the true God, you will instantly deny it, & that with an asseveration & aversation, God forbid that I have another God: Alas! this shews, that what you confesse in the generall is not believed in the heart, but only is like the parting of children, whom you may learn to say any thing? I beseech you consider that what you give your time, pains, thoughts, and affections to, that is your God; you must give God all your heart, and so retain nothing of your own will if God be your God. but do ye not know that your care, and grief, and desire, and love, vents another way towards base things? You know, that you have a will of your own, which goeth quite contrary to his holy will in all things, therefore Sathan hath bewitched you, & your hearts deceive you, when they perswade you that you have had no other God but the true God. Christianity raises the soul again, and advances it by degrees to this love of God, from which it had fallen; the soul returns to its first husband, from whom it went awhooring, & now the stamp of God is so upon it, that it is changed into his Image and glory, having tasted how good this one self-sufficient-good is, it gladly & easily divorces from all other Lovers; it renounces formall lusts of ignorance, and now begins to live in another; Love transplants the soul into God, and in him it lives, and with him it walks: It’s true, this is done gradually, there is much of the heart yet unbroken to this sweet and easie yoke of love, much of the corrupt nature untamed, unreclaimed, yet so much is gained by the first conversion of the soul to God, that all is given up to him in affection and desire; he hath the chief place in the soul, the disposition of the Spirit hath some stamp and impression of his Onenesse & singularity: My beloved is one: Though a Christian is not wholly rid of strange Lords, yet the tye of subjection to them is broken; they may often intrude by violence upon him, but he is in an hostile posture of affection, and endeavour against them. I beseech you, since the Lord is one, and there is none beside him. O, let this be engraven on your hearts, that your inward affections and outward actions may expresse that one Lord to be your God, and none other beside him: It is a great shame and reproach to Christians, that they do not carry the stamp of the first Principle of Religion upon their walking, the condition & conversation of many declares how little account they make of the true God, why do ye enslave your souls to your lusts & the service of the flesh, if ye believe in this one God? Why do ye all things to please your selves, if this one Lord be your God? As for you the Israel of God who are called by Jesus Christ to partake with the Common-Wealth of Israel, in the Covenant of promises, hear, I beseech you, this, and let your souls incline to it, and receive it. Your God is one Lord; have then, no other Lords over your souls and consciences; not your selves, not others.\n\nBut in the next place let us consider to what purpose John leads such three witnesses, that we may draw some consolation from it. The thing testified and witnessed unto, is the ground-work of all a Christians hope and consolation, that Jesus Christ is the eternal Son of God, and Saviour of the World, one able to save to the utmost all that put their trust in him, so that every soul that finds it self lost, and not able to subsist nor abide the judgement of God, may repose their confidence in him, and lay the weight of their eternal well-fare upon his death & sufferings, with assurance to find rest and peace in him to their souls. He is such a one as faith may triumph in him over the world, & all things beside: A Beleever may triumph in his victory, and in the faith of his victory, over hell and death, and the grave, many overcome personally, *for this is our victory over the world, even our faith,* vers. 4. And how could a soul conquer by Faith, if he in whom it believes were not declared to be the Son of God with power, there is nothing so mean & weakly as Faith in it self, its a poor despicable thing of it self, and that it sees, and that it acknowledges; yea, faith is a very act of its self denyall, its a renouncing of all help without and within it self, save only that which is laid on Christ Jesus; therefore it were the most unsuitable mean of prevailing, and the most insufficient weapon for gaining the victory, if the object of it were not the strong God, the Lord Almighty, from whom it derives and borrows all its power & vertue, either to pacifie the conscience, or to expiate sin, or to overcome the world. Oh! consider Christians where the foundation of your hope is scituated, it is in the divine power of our Saviour, if he who declared so much love & good-will to sinners, by becoming so low, & suffering so much, have also all power in Heaven and Earth, if he be not only man near us, to make for us boldnesse of accesse, but God near God, to prevail effectually with God, then certainly he is *asure foundation laid in Sion, elect and precious;* he is an unm oveable Rock of ages, whosoever trusts their soul to him shal not be ashamed. I am sure that many of you considers not this, that Christ Jesus who was in due time born of the Virgin *Mary,* & died for sinners, is the eternall Son of God, equall to his Father in all glory and power. O how would this make the Gospel agreat mystery to souls, & the Redemption of souls a precious and wonderfull work, if it were considered. Would not souls stand at this Anchor immoveable in tentation, if their faith were pitched on this sure foundation, and their hope cast upon this solid ground: O know your Redeemer is strong and mighty, and none can pluck you out of his hand, and himself will cast none out that comes. If the multitude of you believed this, you would not make so little account of the Gospel that comes to you, & make so little of your sins which behoved to be taken away by the blood of God, & could be expiated by no other propitiation, you would not think it so easie to satisfie God with some words of custome, and some publick services of forme as you do, you would not for all the World deal with God alone without this Mediator: and being convinced of sin (if you believed this solidely, that he in whom forgivennesse of sin and salvation is preached, is the same Lord God of whom you hear in the Old Testament, who gave out the Law, and inspired the Prophets, the only begotten of the Father in a way infinitly removed from all created capacities) you could not but find the Father well satisfied in him, & find a sufficient ransome in his death & doings to pacifie God, & to settle your consciences.\n\nBut as the thing testified is a matter of great consolation, so the witnesse testifying to this foundamentall of our Religion, may be a ground of great encouragement to discouraged souls. It is ordinary, that the apprehensions of Christians takes up Jesus Christ as very lovely, and more loving than any of the Persons of the God-head, either the Father or the Holy Ghost, there are some thoughts of estrangednesse and distance of the Father, as if the Son did really reconcile and gain him to love us, who before hated us, and upon this mistake the soul is filled with continual jealousies, and suspicions of the love of God: but observe I beseech you, the Father, the Son, & the Holy Ghost all of them first agreeing in one Testimony, the Father declares from heaven, that he is abundantly well pleased with his Son, not only because he is his Son, but even in the undertaking and performing of that work of Redemption of sinners: It is therefore his most serious invitation, and peremptory command to all to hear him, and believe in him. *Mat. 3. 17. 1 Joh.* 3. 23. Nay, if we speak properly, our salvation it is not the businesse of Christ alone, as we imagine it, but the whole God-head is interessed in it deeply, & so deeply, that you cannot say, who loves it most, or likes it most. The Father is the very fountain of it, his love is the spring of all, *God so loved the World, that he hath sent his Son* Christ hath not purchased that eternal love to us, but is rather the gift, the free gift of eternal love. And therefore, as we have the Son delighting among the sons of men, *Pro.* 8. and delighting to be imployed and to do his will, *Psal* 40. So we have the Father delighting to send his Son, & taking pleasure in instructing him, and furnishing him for it, *Isa.* 42. 1. And therefore Christ often professed that he was not often about his own work, but the Fathers work who sent him, and that it was not his own will, but his Fathers he was fulfilling, Therefore he should not look upon the head-spring of our salvation in the Son, but rather ascend up to the Father, whose love & wisdome did frame all this; And thus we may be confident to come to the Father in the Son, knowing that it was the love of the Father that sent the Son, though indeed we must come to him only in the Son, in the name of Christ, and faith of acceptation through a Mediator, not because the Mediator purchaseth his good-will, but because his love and good-will only vents in his beloved Son Christ, and therefore he will not be known nor worshipped but in him, in whom he is near sinners, and reconciling the world to himself. And then the Holy Ghost concurrs in this Testimony, and as the Son had the work of purchasing rights and interests to grace and glory, so the great work of applying all these priviledges to Saints, and making them actually partakers of the blessings of Christ his death, is committed in a special way to the Holy Ghost: I *will send the Comforter,* &c. So then, Father, Son, & Holy Ghost all agree in one, that Jesus Christ is a sure refuge for sinners, a plank for ship-broken men, a firm & sure foundation to build everlasting hopes upon, there is no party dissenting in all the Gospel, the businesse of the Salvation of lost souls is concluded in this holy Counsell of the Trinity with one voice, as at first, all of them agreed, to make man, *Let us make man▪* So again, they agree to make him again, to restore him to life in the second *Adam.* Who ever thou be that wouldst flee to God for mercy, do it in confidence, the Father, the Son, & the holy Ghost are ready to welcome thee, all of one mind to shut out none, to cast out none. But to speak properly, it is but one love; one will, one counsell, and purpose in the Father, Son, and Spirit, for these three are one, and not only agree in one, they are one, and what one purposes or loves, all love & purpose. I would conclude this matter with a word of direction how to worship God, which I cannot expresse in fitter terms then these of *Nazianzen, I cannot think upon one, but by and by I am compassed about with the brightnesse of three, and 〈◊〉 cannot distinguish three, but I am suddenly driven back unto one:* There is great ignorance & mistake of this even amongst the best Christians, the grosser sort when they hear of one God only, thinks Christ but some eminent man, and so direct their prayers to God only, excluding the Son, and Holy Ghost, or when they hear of three Persons, the Father, the Son, & Holy Ghost, they straight way divide their Worship, & imagine a Trinity of Gods: And I fear, those of us who know most, use not to worship God as he hath revealed himself, Father, Son, & Holy Chost, and yet one God: our minds are reduced to such a simple unity, as we think upon one of them alone, or else distracted and divided into such a plurality, that we worship, in a manner, three Gods in stead of one. It is a great mystery to keep the right middle way. Learn I beseech you, so to conceive of God, & so to acknowledg him, and pray to him, as you may do it in the name of Jesus Christ, that all the Persons may have equal honour, and all of them one honour, that while you consider one God, you may adore that sacred & blessed Trinity, & while you worship that holy Trinity, you may straight way be reduced to an Unity. To this wonderfull and holy One, Father, Son, & Holy Ghost, be all Praise and Glory."},{"number":14,"title":"Of the Decrees of God","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[],"text":"Eph. 1, *Who worketh all things after the Counsell of his own will.* Job 23. *He is in one mind, & who can turn him,* &c.\n\nHaving spoken something before of God, in his Nature, and Being, and Properties, we come in the next place to consider his glorious Majesty as he stands in some nearer relation to his creatures, the works of his hands: For we must conceive the first rise of all things in the world, to be in this self-being, the first conception of them to be in the Womb of God’s everlasting purpose and Decree, which in due time, according to his appointment, brings forth the childe of the creature to the light of actual existence and being: It is certain, that his Majesty might have endured for ever, & possessed himself without any of these things: If he had never resolved to create any thing without himself, he had been blessed then, as now, because of his full and absolute self-sufficient perfection. His purposing to make a world, & his doing of it, ads nothing to his inward blessednesse and contentment; this glorious and Holy One, incloses within in his own being, all imaginable perfections, in an infinite and transcendent manner; that if you remove all created ones, you diminish nothing; if you add them all, you encrease nothing. Therefore it was the superabundance of his perfection, that he resolved to shew his Glory thus in the world. It is the creatures indigence & limited condition, which maketh it needfull to go without its own compasse, for the happinesse of its own being: Man cannot be happy in loving himself, he is not satisfied with his own intrinsick perfections, but he must diffuse himself by his affections & desires, & endeavours, & as it were, walk abroad upon these legs, to fetch in some supply from the creatures or Creator: The creature is constrained out of thus to go out of it self, which speakes much indigence and want within it self: But it is not so with his Majesty, His own glorious being contents him, His happinesse is to know that, and delight in it, because it comprehends in it self all, that is at all possible, in the most excellent and perfect manner that is conceiveable; nay infinitely beyond what can be conceived by any but himself, so he needs not go without himself to seek love or delight, for it is all within him, and it cannot be without his own being; unlesse it flow from within him, therefore ye may find in Scripture what complacency God hath in himself, and the Father in the Son, and the Son in the Father: We find *Prov.* 8. How the wisdomof of God, our Lord Jesus; was the Fathers delight from all Eternity, and the Father again his delight, for he rejoiced alwayes before him, vers. 30. And this was an al-sufficient possession that one had of another. v. 22. the love between the Father and the Son is holden out as the first pattern of all loves and delight. *Joh.* 17. 23, 24. This then flowes from the infinite excesse of perfection and exundance of self-being, that his Majesty is pleased to come without himself, to maintain his own Glory in the works of his hands, to decree and appoint other things beside himself, and to execute that decree.\n\nWe may consider in these words some particulars for our edification, 1. That the Lord hath from Eternity purposed within himself, and decreed to manifest his own glory in the making and ruling of the World, that there is a Counsell and purpose of his will which reaches all things, which have been, are now, or are to be after this. This is clear, *For he works all things according to the counsel of his own will:* 2. That his mind and purpose is one mind one counsel: I mean not only one for ever, that is perpetuall & unchangeable, as the words speak, but also *one for all,* that is, with one simple Act and Resolution of his Holy will he hath determined, all these several things, all their times their conditions, their circumstances. 3. That whatsoever he hath from all eternity purposed, he in time practiseth it, and comes to execution & working, so that there is an exact correspondence betwixt his will and his work, his mind and his hand. *He works according to the Counsel of his will, and whatsoever his soul desires, that he doth.* 4. That his purpose and performance is infallible; irresistable by any created power, himself will not change it, *For he is in one mind,* and none else can hinder it, *for who can turn him?* he desireth and he doth it, as in the Originall, there is nothing interveens between the desire & the doing, that can hinder the meeting of these two.\n\nThe first is the constant Doctrine of the Holy Scriptures, of which you should consider four things, 1. ‘That his purpose and decree is most wise, therefore *Paul* cryes out upon such a subject; *O the depth of the riches both of the Wisdom and knowledge of God,* Rom. 11. 33. His will is alwayes one with wisdome, therefore you have the purpose of his will mentioned thus [the Counsell of his will] for his will (as it were) takes Counsel and advice of Wisdome, & discernes according to the depth & riches of his knowledge and understanding. We see among men these are separated often, & there is nothing in the world so disorderly, so unruly and uncomely, as when Will is divided from Wisdome, when men follow their own will and lusts as a Law, against their conscience, that is monstruous. The understanding and reason are the eyes of the Will, if these be put out, or if a man leave them behind him, he cannot but fall into a pit. But the purposes of Gods will are depths of wisdome, nay his very will is a sufficient▪ Rule and Law, so that it may be used of him, *stat pro ratione voluntas,* Rom. 9. 13, 14. If we consider the glorious Fabrick of the World, the Order established in it, the sweet harmony it keepeth in all its motions & successions: O it must be a wise mind and counsell contrived it. Man now having the Idea of this world in his mind, might fancy and imagine many other worlds, bearing some proportion and resemblance to this: but if he had never seen nor known this world, he could never have imagined the thousand part of this world, he could in no wise have formed an Image in his mind of all these different kindes of creatures, Creatures must have some example and coppy to look to, but what was his pattern? *Who hath been his Counsellour▪ to teach him?* Rom 11. 34. Who gave him the first Rudiments of Principles of that Art? Surely none, He had no pattern given him, not the least Idea of any of these things furnished him, but it is absolutely and solely his own wise contrivance. 2. This purpose of God is most free and absolute, there is no cause, no reason why he hath thus disposed all things, and not otherwise, as he might have done, but his own good will and pleasure, If it be so in a matter of deepest concernment, *Rom.* 9. 18 It must be so also in all other things; we may find indeed many inferiour causes, many peculiar reasons for such and such a way of administration, many ends & uses for which they serve, for there is nothing that his Majesty hath appointed, but it is for some use & reason, yet we must rise above all these and ascend into the Tower of his most high will and pleasure, which is founded on a depth of wisdome, and from thence we shall behold all the order, administration and use of the creatures to depend, and herein is a great difference between his Majesties purposes and ours, you know there is still something presented under the notion of good and convenient, that moves our will, and enclines us for its own goodnesse to seek after it, and so to fall upon the means to compasse it; therefore the end which we propose to our selves hath its influence upon our purposes, and pleasurs them, so that from it the motion seems to proceed first, and not so much from within; but there is no created thing can thus determine his Majesty, Himself, his own glory is the great end, which he loves for it self, and for which he loves other things: But among other things, though there be many of them ordained one for anothers use; yet his will and pleasure is the Original of that order, He doth not find it, but makes it, you see all the creatures below are appointed for man, as their immediate and next end, for his use and service, but was it man his goodness & perfection which did move and encline his Majesty to this appointment? No indeed, but of his own good will he makes such things serve man, that all of them together may be for his own glory. 3. The Lords Decree is the first rise of all things that are, or have been, or are to come; This is the first Original of them all, to which they must be reduced as their spring and fountain. All of you may understand that there are many things possible, which yet actually will never be; The Lords power and Omnipotency is of a further extent then his Decree and Purpose; His Power is Naturall and Essential to his Beeing. His Decree is of choise and Voluntarie: The Father could have sent a Legion of Angels to have delivered his Son, the Son could have asked them, but neither of them would do it. *Mat.* 26. 53. The Lord could have raised up Children to *Abraham* out of stones, but he would not, *Matth.* 3, His power then comprehends within its reach all possible things which do not in their own nature, & proper conception, imply a contradiction, so that infinite worlds of creatures more perfect than this, numbers of Angels and men above these, & creatures in glory surpassing them again, are within the compasse of the boundlesse power, & omnipotency of God: But yet for all this it might have fallen out, that nothing should actually and really have been, unlesse his Majesty had of his own freē will decreed what is, or hath been, or is to be. His will determines his power, and as it were; puts it in the nearest capacity to act, & exercise it self. Here then we must look for the beginning of all things that are, they are conceived in the womb of the Lords everlasting purpose; As he speaks, *Zeph.* 2. 2. The Decree is, as it were, with child of beings. *Isa.* 44. 7. Its God Royal Prerogative to appoint things to come, and none can share with him in it; From whence is it, I pray you, that, of so many worlds which his power could have framed, this one is brought to light; Is it not because this one was formed (as it were) in the belly of his eternall counsel and will? From whence is it that so many men are, and no more That the Lord Jesus was slain, when the power of God might have kept him alive? That those men, *Judas &c.* were the doers of it, when others might have done it? from whence are all those actions good or evill under the Sun, which he might have prevented? But from his good will and pleasure, from his *determinate counsell Acts* 4. 28. Can you find the Originall of these in the Creature, why it is thus, and why not otherwise? Can you conceive why, of all the infinite numbers of possible beings, these are, and no other? And, what hath translated that number of creatures; which is from the state of pure possibility to futurition or actuall being, but the decisive vote of Gods everlasting purpose and counsell? Therefore we should alwayes conceive, that the creatures and all their actions, which have, or will have any being in the World, have first had a beeing in the womb of Gods eternall Counsel, and that his will and pleasure hath past upon all things that are, and are not; His Counsel has concluded of things that have been, or will be, that thus they shall be; and his Counsell has determined of all other things which are also impossible; that they shall never come forth into the light of the world, but remain in the dark bowels of Omnipotency; that so we may give him the glory of all things that are not, and that are at all. Then 4. We should consider the extent of his decree, & Counsell, it’s past upon all things, it’s Universal, reaching every being or action of the Universe. This is the strain of the whole Scripture. He did not (as some dream) once create the creatures in a good state, & put them in capacity henceforth to preserve themselves, or exercise their own vertue and power, without dependence on him: as an Artificer makes an Horologe, and orders it in all things, that it may do its business without him; he is not only a generall originall of action & motion, as if we would command a River to flow by his appointed channels; as if he did only work & rule the world by Atturneys & Embassadors; that is the weaknesse & infirmity of earthly Kings, that they must substitute Deputies for themselves: But this King appoints all immediatly, and disposes upon all the particular actions of his Creatures good or evil, and so is the Universal absolute Lord of his Creature, of its being and doing, it were a long work to rehearse what the Scriptures speaks of this kind: But, O that ye would read them oftner, and ponder them better, How there is nothing in this World (which may seem to fall out by chance to you, that you know not how it is come to passe, & can see no cause nor reason of it) but it falls out by the holy will of our blessed Father: Be it of greater or lesse moment, or be it a hair of thy head fallen, or thy head cut off; the most casual & contingent thing, thought it surprised the whole world of men and Angels, that they should wonder from whence it did proceed, it is no surprisall to him, for he not only knew it, but appointed it; the most certain and necessary thing, according to the course of nature, it hath no certainty, but from his appointment who hath established such a course in the creatures, & which he can suspend when he pleaseth: Be it the sin of men and devils, which seems most opposite to his holinesse, yet even that cannot appear in the World of beings, if it were not in a holy, righteous, and permissive way, first conceived in the womb of his Eternall Counsell, and if it were not determined by him for holy and just end, *Acts* 4. 28.\n\nThe second thing propounded is, that his mind & counsell is one, one and the same, yesterday, and to day, and for ever; therefore the Apostles speakes of God, *That there is no shaddow of change or turning in him,* James 1. 17. *He is not a man that he should lie, or the son of man that he should repent;* Will he say, and not do it? *Numb.* 23. 19. and shal he decree & not execute it? Shal he purpose and not perform it? *I am God and changes not,* that is his Name, *Mal.* 3. 6. The Counsell of the Lord shal stand, & the thoughts of his heart to all generations, *Psal.* 33. 11. Men changes their mind oftner then their garments, poor vain man, even in their best estate is changeablenesse, and vicissitude it self, altogether vanity: And this ariseth partly from the imperfection of his understanding, & his ignorance, because he doth not understand what may fall out; there are many things secret & hidden, which if he discovered, he would not be of that judgement; and many things fall out, which may give ground of another resolution; and partly from the weaknesse and perversnesse of his will, that cannot be constant in any good thing, & is not so closely united to it, as that no fear nor terrour can separate from it: But there is no such imperfection in him, neither ignorance, nor weaknesse, *all things are naked before him;* all their natures, their circumstances, all events, all emergents, *known to him are they, & all his works from the beginning,* as perfectly as in the end: And therefore he may come to a fixed resolution from all eternity, and being resolved, he can see no reason of change because there can nothing appear after, which he did not perfectly discover from the beginning, Therefore when ever ye read in the Scripture of the Lords repenting, as *Gen.* 6. 7. and *Jer.* 16. 8. ye should remember that the Lord speaks in our tearms, and like nurses with their children, uses our own dialect, to point out to us our great ignorance of his Majesty, that cannot conceive more honourably of him, nor more distinctly of our selves. When he changeth all things about him, he is not changed, for all these changes were at once in his mind, but when he changeth his outward dispensation he is said to repent of what he is doing, because we use not to change our manner of dealing, without some conceived grief, or repentance and change of mind. When a man goes to build a house, he hath no mind but that it should continue so, he has not the least thought of taking it down again, but afterward it becomes ruinous and his estate enlarges, & then he takes a new resolution, to cast it down to the ground, and build a better; This it is with man, according as he varies his work, he changes his mind. But it is not so with God: All these changes of his works, all the successions of times, the variation of dealings, the alteration of dispensations in all ages were at once in his mind, and all before him; so that he never goes to build a house, but hee hath in his own mind already determined all the changes it shall be subject to: When he sets up a Throne in a Nation, it is in his mind within such a period to cast it down again; when he lifts up men in success & prosperity, he doth not again change his mind when he throws them down, for that was in his mind also; so that there it no surprisal of him by any unexpectant emergment: Poor man hath many cōsultations before he come to a conclusion; But it is not thus with his Counsell; of all these strange and new things which fall out in our dayes, he hath one thought of them all from Eternity; *He is one mind,* & none of all these things have put him off his eternall mind, or put him to a new advisement about his great projects: Not only doth he not change his mind, but his mind and thought is one, of all, & concerning all: Our poor, narrow and limited minds, must part their thoughts among many bnsinesles, one thought for this, another for that, and one after another: but with him there is neither succession of Counsels and purposes, nor yet plurality, but as with one opening of his eye, he beholds all things as they are: so with one inclination, or nod of his will he hath given a law, and appointed all things: If we can at one instant, and one look, see both light and colours, and both the glasse and the shadow in it, and with one motion of our wills move towards the end, and the means. O, how much more may he with one simple undivided act of his good-wil & pleasure pass a determination on all things, in their times, and orders, and in his own infinite and his glorious being perceive them all with one look? How much consolation might redound from this to believing souls? Hath the Lord appointed you to suffer persecution and tribulation here? Hath he carved out such a lot unto you in this life? Then withall consider, that his Majesty hath Eternal glory wrapt up in the same Counsel, from which thy afflictions proceed: Hath he made thy soul to melt before him? Hath he convinced thee, and made thee to flee unto the City for refuge, and expect salvation from no other but himself? Then know, that Life Eternal is in the bosome of that same purpose which gave thee to believe this; though the one be born before the other, yet the Decree shal certainly bring forth the other. And for such souls as upon this vain presumption of the infallibility of Gods purposes thinks it needlesse to give diligence in Religion, know, that it is one mind & purpose that hath linked the end and the means together as a chain, and therefore, if thou expectest to be saved, according to Election, thou must according to the same Counsel make thy Calling home from sin to God, sure.\n\nThirdly, what thing soever he hath purposed, he in due time applies to the performance of it, and then the counsell of his wil becomes the work of his hands, and there is an admirable harmony and exact agreement between these two: All things come out of the womb of his eternall Decree, by the work of his power, even just fashioned and framed, as their lineaments and draughts were proportioned in the decree, nothing failing, nothing wanting, nothing exceeding; there is nothing in the Idea of his mind but it is expressed in the works of his hands, there is no raw-halfwishes in God: Men have such imperfect desires, I would have, or do, such a thing if it were not, &c. He wavers not thus in suspence, but what he wills and desires, he wills and desires indeed: He intends it shal be, and what he intends, doubtlesse he will execute, and bring to passe: Therefore his will in due time applies Almighty Power to fulfill the desire of it; and Almighty Power being put to work by his Will, it cannot but work all things according to the Counsell of his Will; and whatsoever his soul desireth, that he cannot but do, even as he desires, seeing he cannot do it. If he will do it, and can do it, what hinders him to work and do? Know then, that his commands and precepts to you, signifying what is your duty, they do not so much signifie what he desires, or intends to work, or have done, as his approbation of such a thing in it self to be your duty; and therefore though he have revealed his Will concerning our duty, though no obedience follow, yet is not his intention frustrated or disappointed; for his commands to you say not what is his Intention about it, but what is that which he approves as good, and a duty obliging men: But whatsoever thing he purposes & intends should be, certainly, he wil do it, & make it to be done; If it be a work of his own power alone, himself will do it alone: If he require the concurrence of creatures to it, as in all the works of Providence, then he will effectually apply the creatures to his work, and not wait in suspence on their determination: If he have appointed such an end to be attained by such means; if he have a work to do by such instruments, then, without all doubt, he will apply the instruments when his time comes, & will not wait on their concurrence. You see now strange things done, you wonder at them, how we are brought down from our excellency; how our land is laid desolat by strangers; how many instrumēts of the Lords work are laid aside; how he lifts up a rod of indignation against us, and is like to overturn even the foundations of our land: All these were not in our mind before, but they were in his mind from eternity, and therefore he is now working it. Believe then that there is not a circumstance of all business, not one joynt or jot of it, but is even as it was framed and carved out of old, his present works are according to an ancient pattern, which he carries in his mind, all the measures and degrees of your affliction, all the ounces, and grainweights of your cup, were all weighed in the scales of his Eternall Counsell, the instruments, the time, the manner, all that is in it. If he change instruments, that was in his mind, if he change dispensations, that was in his mind also: And seeing you know by the Scriptures that a blessed end is appointed for the godly, that all things work for their good, that all is subservient to the Churches welfare, seeing, I say, you know his purpose is such as the Scriptures speaks, then believe his performance shal be exact accordingly, nothing dificient, no joynt, no sinew, in all his work of providence, no line in all his book, & volume of the creature, but it was written in that ancient book of his eternal counsel, & first fashioned in that, Ps. 39. 16.\n\nThen lastly, his will is irresistible, his Counsell shal stand, who can turn him from his purpose, and who can hinder him from performance? therefore he attains his end, in the highest and most superlative degree of certainty and infallibility: Himself will not change his own purpose, for why should he do it, if he change to the better, then it reflects on his wisdom, if he change to the worse, it reflects both on his wisdom and godlinesse, certainly he can see no cause why he should change it: But as himself cannot change, so none can hinder his performance, for what power, think you, shal it be, that may attempt that? Is it the power of men, of strong men, of high men, of any men? No sure, for their breath is in their nostrils, they have no power, but as he breaths in them, if he keep in his breath (as it were) they perish, all nations are as nothing before him, and what power hath nothing? Is it Devils may do it? No, for they cannot, though they would, he chains them, he limits them: Is it good Angels? They are powerfull indeed, but they neither can, nor will resist his will. Let 〈◊〉 be the whole University of the Creation, suppose all their scattered force and vertue conjoyned in one, yet it is all but finite, it amounts to no more, if you would eternally adde unto it: But all victory & resistance of this kind, must be by a superior power, or at least by an equal; therefore we may conclude that there is no impediment or let, that can be put in his way, nothing can obstruct his purpose, if all the world should conspire as one man to obstruct the performance of any of his promises and purposes, they do but rage in vain, like dogs barking at the Moon, they shal be so far from attaining their purpose, that his Majesty shal disabuse them (so to speak) to his own purpose, he shal apply them quite contrary to their own mind, to work out the counsel of his mind? Here is the absolute King, only worth the name of a King & Lord, whom all things in Heaven and Earth obeyes at the first nodd and beckning to them. Hills, Seas, Mountains, Rivers, Sun & Moon, & Clouds, Men & Beasts, Angels and Devils, all of them are acted, moved, and inclined according to his pleasure, all of them are about his work indeed, as the result of all in the end shal make it appear, & are servants at his command, going where he bids go, and comming where he bids come, led by an invisible hand, though in the mean time they knew it not, but thinks they are about their own businesse, applauds themselves for a time in it, *ducunt volentem fata, notentem trahunt,* Godly men who knows his Will and loves it, are led by it willingly, for they yeeld themselves up to his disposall: but wicked men who have contrary Wills of their own, they can gain no more by resisting, but to be drawn along with it.\n\nNow to what purpose is all this spoken of Gods Decrees and purposes, which he hath called a secret belonging to himself? If his works & judgements be a great depth, and unsearchable, sure his decrees are far more unsearchable: For it is the secret and hidden purpose of God, which is the very depth of his way, & judgement. But to what purpose is it all, I say? Not to enquire curiously into the particulars of them, but to profit by them: The Scripture holds out to us the unchangeablenesse, freedom, extent, holinesse and wisdom of them, for our advantage, and if this advantage be not reaped we know them in vain. Not to burden your memory with many particulars, we should labour to draw forth both instruction and consolation out of them. Instruction, I say, in two things especially, to submit with reverence & respect to his Majesty in all his works and wayes, & to trust in him who knows all his workss, & will not change his mind\n\nThere is nothing, wherein I know Christians more deficent than in this point of submission, which I take to be one of the chiefest & sweetest, though hardest duties of a Christian. It is hardly to be found among men, a through complyance of the soul to what his soul desires, a real subjection of our spirits to his good will and pleasure; There is nothing so much blessed in Scripture, as waiting on him, as yeelding to him to be disposed upon. *Blessed are all they that wait on him:* Pride is the greatest opposite, and he opposes himself most to that, for it is in it self most derogatory to the highnesse and Majesty of God, which is his very glory: Therefore submission is most acceptable to him, when the soul yeelds it self and its will to him, he condescends far more to it, he cannot be an enemy to such a soul; submission to his Majesties pleasure, is the very bowing down of the soul willingly, to any thing he doth or commands; what ever yoke he puts on, of duty or suffering, to take it on willingly, without answering again, which is the great sin condemned in servants, to put the mouth in the dust, & to keep silence, because he doth it, *I was dumb with silence, I opened not my mouth, because thou didst it,* their is submission indeed, silence of mind & mouth, a restraint put upon the spirit to think nothing grudgingly of him, for any thing he doth: It is, certainly, the greatest fault of Christians, & grounds of many more, that ye do not look to God, but to creatures in any thing befalls you, therefore there are so frequent risings of spirits against his yoke, frequent spurnings against it, as *Ephraim* unaccustomed with the yoke, so do ye, & this is it only makes it heavy and troublesome, if there were no more reason for it, but your own gain, it is the only way to peace & quietnesse, *Durum sed levius fit patientiá, quicquid corrigere est nes as,* your impatience cannot help you, but hurt you, it is the very yoke of your yoke; but quiet and silent stooping makes it easie in it self, and brings in more help beside, even Divine help: Learn this, I beseech you, to get your wills abandoned, and your spirits subdued to God, both in the point of duty and dispensation. If duties commanded crosse thy spirit (as certainly the reality and exercise of Godlinesse must be unpleasant to any nature) know what thou art called to, to quit thy own will to him, to give up thy self to his pleasure singly, without so much respect to thy own pleasure or gain, learn to obey him simply, because he cōmands, though no profit redound to thee, & by this means thou shalt in due time have more sweet peace and real gain, though thou intended it not. And in case any dispensation crosse thy mind, let not thy mind rise up against it, do not fall out with providence, but commit thy way wholly to him, and let him do what he pleaseth in that, be thou minding thy duty, be not anxious in that, but be diligent in this, and thou shalt be the only gainer by it, besides the honour redounds to him.\n\nThen I would exhort you from this ground, to trust in him; seeing he alone is the absolute Soveraign Lord of all things, seeing he hath past a determination upon all things, and accordingly they must be, and seeing none can turn him from his way, O then Christians, learn to commit your selves to him in all things, both for this life and the life to come; why are ye so vain and foolish, as to depend & hang upon poor vain depending Creatures? Why do ye not forsake your selves? Why do ye not forsake all other things as empty shadows? Are not all created powers, habits, gifts, graces, strength, riches, &c. like the idols in comparison of him, who can neither do good, neither can they do ill? *Cursed is he that trusts in man,* Jer. 17. 15, 16. there needs no other curse than the very disappointment you shal meet withall. Consider 〈◊〉 beseech you, that our God can do all things, what ever he pleaseth in Heaven and Earth, and that none can obstruct his pleasure, blest is that soul for whom the counsel of his wil is ingaged, & it is ingaged for all that trust in him, he can accomplish his good pleasure in thy behalf, either without, or against means, all impediments & thorns set in his way, he can burn them up, you who are heirs of the promises, O know your priviledge, what his soul desireth, He doth even that; & what he hath seriously promised to you, he desires. If you ask who are heirs of the Promises, I would answer simply, these and these only who do own them, and challenge them, and claim to them for their life and salvation, these who seek the Inheritance only by the Promise, and whose soul desires them and imbraces them. O if you would observe how unlike ye are to God; ye change often, ye turn often out of the way, but that were not so ill if ye did not imagine him to be like your selves, and it is unbelief which makes him like to your selves when your frame and tender disposition changes, when presence and accesse to God is removed; that is wrong, it speaks out a mortall creature indeed; but if it be so, O, do no more wrong, do not by your suspicions and jealousies, and questionings of him imagine that he is like unto you, and changed also, that is a double wrong and dishonour to his Majesty. Hath he not said, *I am God and changes not: He is in one mind, who can turn him?* How comes it then that ye doubt of his love as oft as ye change? When ye are in a good temper, ye think he loves you, when it is not so, ye cannot believe but he is angry and hates you; is not this to speak quite contrary to the Word, that he is a God that changes, that he is not in one mind, but now in one, and then in another, as oft as the unconstant wind of a souls self-pleasing humour turns about. Here is your rest and confidence, if you will be established, not within your selves, not upon marks and signs within you, which ebbe and flow as the Sea, and change as the Moon, but upon his unchangeable Nature and faithfull promises. This we desire to hold out to you all, as one ground for all, you would every one have some particular ground in your own disposition and condition, & thinks it general doctrine only which layeth it not home so; but believe it, I know no ground of realsoul-establishment but general truths, and pinciples common to you all; and our businesse is not to lay any other foundation, or moe foundations, according to your different conditions, but to lay this one foundation, Christ, and God unchangeable; & to exhort every one of you to make that general Foundation your own in particular, by leaning to it, & building upon it, & claiming to it, all other are sandy and ruinous.\n\nLet us now in this sad time presse consolation from this, the Lords hand is in all this; it’s immediate in every dispensation, and its only carnal-mindednesse that cannot see him stretching out his hand to every man, with his own portion of affliction: Know this one thing, that God is in *one mind;* for all these many wayes & judgements he is in one mind, to gather the Saints to build up the Church; the body of Christ, this is his end, all other businesses is in the by, & subservient to this, therefore he will change it as he pleases, but his great purpose of good to his people all the World cannot hinder. Let us then establish our souls in this consideration, all is clear above, albeit cloudy below; All is calm in Heaven albeit tempestuous here upon Earth: There is no confusion, no disorder in his mind; though we think the world out of course, and that all things reel about with confusion, hee hath one mind in it, & who can turn him? And that mind is good to them that trust in him; And therefor who can turn away our good? Let men consult and imagine what they please, let them passe votes & decrees what to do with his people, yet it is all to no purpose for there is a Counsel above, an older Counsel, which must stand and take place in all generations. If mens conclusions be not according to the Counsell of his Will; they are but imaginary dreams, like fancies of a distracted person, who imagining himself a King, sits down on the Throne, and gives out decrees and Ordinances. May not He who sits in Heaven laugh at the foolishnesse & madnesse of men, who act in all things as if they had no dependance on him, and go about their businesse, as if it were not contrived already; it is a ridiculous thing for men to order their businesse, and settle their own conclusions, without once minding one above them, who hath not only a negative, but an affirmative vote in all things: Its true, that God in his deep wisedom hath kept up his particular purposes secret, that men may walk according to an appointed Rule, and use all means for compassing their intended ends; and therefore it is well said, *Prudens futuri temporis exitum Caliginosa nocte premit Deus.* But yet withall we should mind that of *James, If the Lord will,* & go about all things, even the most probable, with submission to his will and pleasure. And therefore, when men go without their bounds, either in fear of dangers, or joy conceived in successes: *Ridetque si mortalis ultra fas trepidet, &c.* Excesse of fear, excesse of hope, excesse of joy in these outward things, is as it were, ridiculous to him, who hath all these things appointed with him. To him be praise and glory."},{"number":15,"title":"Of Predestination","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[],"text":"Eph. 1. 11. *In whom also we have obtained an inheritance being predestinated,* &c. Rom. 9. 22, 23. *What if God, willing to shew his Wrath, and to make his power known.* &c.\n\nIn the Creation of the World, it pleased the Lord after all things were framed and disposed, to make one creature to rule over all, and to him he gave the most excellent nature, and priviledges beyond the rest; so that it may appear that he had made all things for man, & man immediately for his own glory: As man was the chief of the works of his hands, so wee may, according to the Scriptures, conceive that he was chiefly minded in the Counsels of his heart. And that, as in the execution of his purpose in creating the World man had the preheminence assigned unto him, and all seemed subordinate unto him; so, in the Lords purposes concerning the world his purpose about man has the preheminence. He indeed has resolved to declare the glory of his Name in this world; Therefore the Heavens and Firmament are made Preachers of that Glory, *Psal.* 19. 1, 2. &c. But in special manner, his Majesties glorious Name is manifested in man, and about man; he hath set man, as it were, in the Center or midst of the Creation, that all the Creatures might direct or bring in their praises unto him, to be 〈◊〉 up in his, and their name to the Lord their Maker by him, as the common mouth of the World: and the Lord hath chosen this creature above all the creatures, so the more solemn & glorious declaration of himself in his special properties, therefore we should gather our thoughts in this businesse, to hear from the Lord what his thoughts are towards us; for certainly, the right understanding of his everlasting Counsell, touching the eternall state of Men, is of singular vertue to conform us to the praise of his Name, and establish us in faith and confidence. Predestination is a mystery indeed into which we should not curiously & boldly enquire beyond what is revealed, for then a soul must needs lose it self in that depth of wisdome; and perish in the search of unsearchableness; And thus the word speaks in Scripture of this subject intimating unto us, that it is rather to be admired than conceived; & that there ought to be some ignorance of these secrets, which conjoyned with Faith and reverence, is more learned than any curious knowledge: But withall we must open our eyes upon so much light as God reveals of these secrets, knowing that the light of the word is a saving refreshing light, not confounding, as is his inaccessible light of secret Glory. As far as it pleases his Majesty to open his mouth, let us not close our ears, but open themalso to his instruction, knowing that as he will withhold no necessary thing for our salvation, so he will reveal nothing but what is profitable. This is the best bond of sobriety and humble wisdome, to learn what he teacheth us, but when he makes an end of teaching, to desire no more learning: Its humility to seek no more, & it is true wisdom to be content with no lesse.\n\nThere is much weaknesse in our conceiving of divine things; we shape and form them in our mindes according to a mould of our own experience, or invention, and cannot conceive of them as they are in themselves: If we should speak properly; there are not counsels & purposes in God, but one entire counsel and resolution concerning all things which are in time, by which he hath disposed all in their severall times, seasons, conditions and orders; but because we have many thoughts about many things, so we cannot well conceive of God, but in likenesse to our selves; And therefore the Scripture, condescending to our weaknesse, speaks so. *How many are thy precious thoghts towards me,* saith *David;* and yet indeed, there is but one thought of him, and us, & all, which one thought is of so much vertue, that it is equivalent to an infinite number of thoughts, concerning infinite objects. The Lord hath from everlasting conceived one purpose of manifesting his own glory in such severall wayes; & this is the head-spring of all that befalls creatures, men and Angels. But because in the execution of this purpose, there is a certain order, and succession, and variety, therefore men do ordinarily fancy such or such a frame and order in the Lords mind & purpose. And as the Astronomers do cut and carve in their Imaginations, Cycles, Orbs & Epicycles in the Heavens, because of the various and different appearances & motions of stars in them, whereas it may be, really, there is but one Celestial body, in which all these various lights and motions do appear: So do men fancy unto themselves an order of the Lords decree, according to the *Phaenomena,* or appearances of his works in the world, whereas it is one purpose and Decree, which in its infinite compasse comprehends all these varieties and orders together: This much we may-indeed lawfully conceive of his Decree, that there is an exact correspondence & suteableness between his Majesties purpose and execution, & that he is a wise Lord *wonderful in counsel & excellent in working,* having some great plot and design before his eyes, which he intends to effect, and which is as it were, the great Light and Sun of this Firmament, unto which, by that same wonderfull Counsel, all other things are subordinate; And so in the working it shall appear exactly, as his Counsel did delineate & contrive it.\n\nThere is no man so empty or shallow, but he hath some great design and purpose which he chiefly aims at: Shal we not then conceive, that the Lord who instructs every man to this discretion, & teaches him *Isa.* 28. 26. Is himself wise in his Counsel, and hath some grand project before him in all this Fabrick of the World, and the upholding of it since it was made? Certainly he hath; and if you ask what it is, the wise man will teach you in the general, *He made all things for himself, even the wicked for the evil day.* Pro. 16. 4. Here then is his great design and purpose, to glorifie himself, to manifest his own Name to men & Angels. Now his Name comprehends Wisdome, Goodnesse, Power, Mercy and justice; the first three he declares in all the works of his hands, all are well done, & wisely done, the excellency of the work shews the wonderfull Counsellour, & the wise Contriver, the goodnesse of any creature in its kind, declares the inexhausted spring of a selfe-being from whom it proceeds, & the bringing all these out of nothing, and upholding them is a glorious declaration of his power: But yet in all the works of his hands, there is nothing found to manifest his glorious mercy and justice, upon which are the flower and garland of his Attributes, and unto which wisedom and power seems to be subservient; Therefore his Majesty, in that one entire purpose of his own glory, resolves to manifest his wrath, and his mercy upon men and Angels; subjects capable of it; which two Attributes are as the Poles about which all the Wheels of Election and Reprobation turns, as you see in that place, *Rom.* 9. 22. 23. Let this then be established as the end of all his works, as it is designed in his Counsell and nothing else. It is not the Creature nor any thing in the Creature, which is first in his mind, but himself, and therefore *of him and for him are all things;* Here they have their rise, & thither they return, even to the Ocean of Gods eternall glory, from whence all did spring.\n\nThe right establishing of this will help us to conceive aright of his Counsell of Predestination: It is a common cavil of carnall reason, How can the Lord reject so many persons, & foreordain them to destruction? It seems most contrary to his goodnesse and wisedom to have such an end of eternall Predestination before him, in the creating so many thousands to make men for nothing but to damn them; Here carnall reason, which *enmity to God,* triumphs; But consider, I say, that this is not the Lord’s end and chief design to destroy men; even as it is not his Majesties first look, or furthest reach to give unto others eternal life, so it is not his prime intent to sink them in eternal death, as if that were his pleasure & delight, no indeed, neither is the creatures happinesse nor its misery that which first moves him, or is most desired of him, but himself only, and he cannot move out of himself to any businesse but he must return it unto himself, therefore the wise Preacher expresses it well, *He made all for himself, even the wicked for the day of evil;* It was not his great end of creating wicked men to damn them, or creating righteous men to save them, but both are for a further and higher end, for himself and his own Glory.\n\nAll seem to agree about this, That the great end of all the Lords Counsels and decrees, is his own glory to be manifested on Men & Angels; and that this must be first in his mind, not that there is first or last with him, but to speak after the manner of men; if he had many thoughts as we have, this would be his first thought, and in this one purpose this end is chiefly aimed at, and all other things are, by the Lords counsel subordinate to this as means to compasse that: But as concerning the order of these means, and consequently of his Majesties purpose about them, men by examining his Majesty according to the creatures Rules, or according to sense, bring him down far below his own infinite greatnesse. Some conceive that, that was first, as it were in his mind which is first done looking upon the execution of his purpose in the works of his power, they imagine, that as he first created man righteous, so this was his first thought concerning man, to creat man for the glory of his goodnesse & power, without any particular determination as yet of his end, and I conceive this is the thoght of the multitude of people, they think God was disapointed in his work, when they hear he created such a glorious creature that is now become so miserable; they cannot believe that his Majesty had all this sin and misery determinated with him when he purposed to create him, but look upon the emergement of mans Fall into sin and misery as a surprisal of his Majesty; as if he had meant another thing in creating him, & so was upon this occasion of man’s sinne, driven to a new consultation about the helping of the businesse, & making the best out of it that might be. Thus through wisdome the world knows not God; They think God altogether like themselves, and so liken him to the builder of an house, who let nothing before him in doing so, but to build it after that manner for his own ends, but thē being surprised with the fall and ruine of it, takes a new advisement, and builds it up again upon another surer foundation; but because they cannot say, that God takes any new advisements in time, but must confesse that all his Counsels are everlasting concerning all the works of his hands; therefore they bring in fore-knowledge to smooth their irreligious conceit of God, as if the Lord upon his purpose of creating man had foreseen what should befall him, and so purposed to permit it to be so, that out of it he might erect some glorious Fabrick of mercy and justice upon the ruines of man, And that little or nothing may be left to the absolute Soveraign will of God, to which the Scripture ascribes all things, they must again imagine, that upō his purpose of sending Christ to save sinners, he is yet undetermined about the particular end of particular men, but watches on the tower of fore-knowledge to espie what they will do, whether men will believe in his Son or not, whether they will persevere in faith or not, and according to his observation of their doings, so he applies his own will to carve out their reward, or portion of life or death. These are even the thoughts which are imbred in your breasts by nature; that which the learned call Arminianism, is nothing else but the carnal reason of mens hearts, which is enmity to God; it is that very Disputation which *Paul* in this Chapter exclaims against, *Who art thou, O man, that disputes.*\n\nBut certainly, all this contrivance is nothing beseeming the wisdome of Soveraignity of God, but reflects upon both, upon his wisdome, that he should have thoughts of creating the most noble of his creatures, & yet be in suspense about the end of the creature, and have that in uncertainty, what way his glory shal indeed be manifested by it. Is it not the first and chief thought of every wise man, what he intends and aims at in his work, and according to the measure and reach of his wisdome, so he reaches further in his end and purpose? Shal we then conceive the only wise God so far to have mistaken himself, as to do that which no wise man would do: He who is of such an infinite reach of wisdome & understanding, to fall upon the thoughts of making such an excellent Creature, and yet to ly in suspense within himself about the eternall estate of it, and to be in a waiting posture what way his Glory should be manifested by it; whether in a way of simple goodnesse only, or in a way of Justice, or in a way of Mercy, till he should foresee off the Tower of fore-knowledge how that creature should behave it self. Our Text speakes not thus: For in the place, *Eph.* 1. we have the Lord in his eternall purpose carving out to such and such particular persons an Inheritance, and Adoption of Children for that great end of the glory of his grace, *vers.* 11. & 5, 6. And Predestination falls out, not according to our carriage, but according to the purpose of him who *works all things* that he works *after the Counsell of his own will,* without consulting our will; and if you enquire what are these *all things,* certainly, we must take it simply for *all things* that are at all, or have any real being: His power, his hand must be in it, and that according to his own Counsell, without respect had to the Creatures will, according to his own good pleasure. *vers.* 5. 11. He had no sooner a thought of working and making man, but this purpose was in it, to make such men to the praise of his glorious grace, and to fore-ordain them to an inheritance, and others to make or fit them for destruction; as the Text, *Rom.* 9. 22. bears. Herein the great & unsearchable wisdom of God appears to be a great depth, that when he hath a thought of making such a vessell, he hath this purpose in the bosome of it, what use it shal be for, whether for honour or dishonour, and accordingly in his Counsel he prepares it either to glory, or destruction, and in time makes it for its use, either by sin or grace: Here is the depth that cannot be sounded by mortal men; *O the depths of the riches both of his wisdome & knowledge! How unchearchable are his judgements, and his wayes past finding out?* The whole tenour of the Scripture shews that his Majesty was not surprised, and taken at unawares by *Adam’s* fall, but that it fell out according to the determined counsel of his will, if he knew it, and suffered it to be, certainly he permitted it, because he willed it should be so; and why may he not determine that in his holy Counsel which his wisdome can disabuse to the most glorious end that can be? Why may not he decree such a fall, who out of man’s ruines can erect such a glorious Throne for his grace and justice to triumph into? It is more for the glory of his infinite wisdome, to bring good, and such a good out of evil, then only to permit that good should be.\n\nThen such Doctrine is repugnant to the Lords absolute power and Soveraignty, which is *Pauls* Sanctuary whether he flees unto as a sure refuge, from the stroak or blast of carnall reason. *Hath not the Potter power over the clay, to make of the same lump, one vessel to honour, another to dishonour.* vers. 21. Hath not the Lord more absolute dominion over us than the Potter hath over the clay, for the Potter made not the clay, but the Lord hath made us of nothing, so that simply and absolutely we are his, and not our own, and so he hath an absolute right to make any use of us he pleaseth, without consulting our wills and diservings. Can any man quarrel him for preparing him to destruction, seeing he owes nothing to any man, but may do with his own what he pleaseth? what if God, willing to make known his Power, and justice and wrath, have fitted and prepared some vessels for destruction, with which, in time, he bears much, & forbears long, using much patience towards them? Can any man challenge him for it? *vers.* 22. And what if God willing to make known the riches of his grace, have prepared some vessels to glory; shal any mans eye be evil because he is good? *vers.* 23. Shal man be left to be his own disposer, and the shapes of his own fortune? Sure it was not so with *Esau* & *Jacob,* they were alike in the womb, if there was any prerogative, *Esau* the eldest had it, they had done neither good nor evil, what difference was then between them to cast the ballance of his Will? Can you imagine any? Indeed carnall reason will say, that God fore-knew what they would do, and so he chose or rejected them: But why doth not the Apostle answer thus unto that objection of unrighteousnesse in God? *vers.* 14. It had been ready and plain, but rather he opposes the will and calling of God, to all works past or to come; he gives no answer but this, *he will have mercy because he will have mercy,* that is the supream rule of righteousnesse, and hitherto must wee flee, as the surest Anchor of our hope & stability, our salvation depends not on our willing or running on our resolving or doing, but upon this primitive good pleasure and will of God, on which hangs our willing, & running, and obtaining. It is certainly an unorderly order, to flee unto that in men, for the cause of Gods Eternal Counsels, which only flowes from his Eternall Counsel, *Eph.* 1. 4. Hath he chosen us because he did fore-know that we would be holy, and without blame as men think? or hath he not rather chosen us to be holy and without blame: He cannot behold any good or evil in the creatures, till his will passe a sentence upon it, for from whence should it come?\n\nSeeing then, this order and contrivance of Gods purpose is but faigned, it seems to some that the very contrary method were more suitable, even in the rules of wisdome: You know what is first in mens intention, is last in execution, the end is first in their mind, then the means to compasse that end, but in practice again, men fall first upon the means and by them come at length to attain their end, therefore these who would have that first as it were in Gods mind, which he doth first, do even crosse common Rules of reason in humane affairs: It would seem then (say some) that this method might do well, that what is last in his execution, was first in his purpose, and by him intended as the end of what he doth first, and so some do rank his decrees; that he had first a thought of glorifying men, and to attain this end he purposed to give him grace, and for this purpose to suffer him to fall, & for all to create him: But we must not look thus upon it either; it were a foolish & rediculous counsell unbeseeming the poor wisdom of man, to purpose the glorifying of man whom he had not yet determined to create, therefore we should alwayes have in our mind, that the great end and project of all is the glory of his mercy and justice upon men, and this we may conceive is first in order, neither mens life nor death, but Gods glory to be manifested upon men: Now to attain this glorious end, with one inclination or determination of his will, not to be distinguished or severed, he condescends upon all that is done in time, as one compleat and intire mean of glorifying himself, so that one of them is not before another in his mind, but all together: for attaining this, he purposes to create man, he ordains the fall of all men into a state of sin and misery, & some of these upon whom he had resolved to shew his mercy, he gives them to Christ to be redeemed, & restored by grace: Others he fore-ordains them to destructions, & all this at once, without any such order as we imagine: Now though he intend all this at once and together, yet it doth not hence follow that all these must be executed together, as when a man intends to build a house for his own accommodation, there are many things in the house, upon which he hath not severall purposes: But yet they must be severally, and in some order done: First the foundation laid, then the Walls raised, then the roof put on; yet he did not intend the foundation to be for the walls, or the walls for the roof, but altogether for himself: Even so the Lord purposes to glorifie his mercy and justice upon a certain number of persons, and for this end to give them a being, to govern their falling into misery, to raise some out of it by a Mediator, and to live some into it to destruction, & all this as one intire mean to illustrate his glorious mercy and justice; but these things themselves must be done not all at once, but one before another, either as their own nature require, or as he pleaseth: the very nature of the thing requires that man be created before he sin, that he sin and fall before a Mediator suffer for his sin, and that he have a being, before he have a glorious being, and that he have a sinfull and miserable being, before he have this glorious and gracious being, which may manifest the grace and mercy of God: But it is the pleasure of the Lord that determines in what time and order Christ shal suffer; either before or after the conversion of sinners, or whether sinners shal presently be instated in glory and perfectly delivered from all sin at their first conversion, or only in part during this life.\n\nSeeing then this was his Majesties purpose to make so many vessels of honour; upon whom he might glorifie the riches of his grace end mercy: And so many vessels of wrath, upon whom he might shew the power of his anger: You may think what needed all this businesse of mans redemption, might not God have either preserved so many as he had appointed to glory from falling into sin and misery, or at least have freely pardoned their sin, without any satisfaction, and out of the exceeding riches of his mercy and power, have as well not imputed sin to them at all, as imputed their sins to Christ, who was not guilty? What needed his giving so many to the Son, and the Sons receiving them? What needed these mysteries of Incarnation, of Redemption, seeing he might have done all this simply without so much pains and expence, why did he choose this way? Indeed, that is the wonder, and if there were no more end for it, but to confound mortality that dare ask him what he doth, it is enough: Should he be called down to the Bar of Humane Reason, to give an account of his matters? *Who hath known the mind of the Lord, or being his counsellour hath taught him?* That is in the depths of his unsearchable understāding, that he chose to go this round, & to compasse his end by such a strange circuit of means, when he might have done it simply and directly without so much pain; yet it is not so hidden, but he hath revealed as much as may satisfie or silence all flesh: For we must consider, that his great project is not simply to manifest the glory of his goodnesse, but of his gracious and mercifull goodnesse, the most tender and excellent of all; & therefore man must be miserable, sinfull, and vile, that the riches of his grace may appear in choosing and saving such persons: But that it may appear also how excellent he could make man, and how vain all created perfections are, being left to themselves; therefore he first made man righteous, and being fallen into sinne and misery, he might straight way have restored him without more ado, but his purpose was to give an exact demonstration of mercy, tempered and mixed with justice; and therefore he finds out the satisfaction in his eternall Counsell, *I have found a ransome,* and so he chooses Jesus Christ to be the head of these chosen souls, in whom they might be again restored unto eternal life; and these souls, he, in his everlasting purpose, gives over to the Son to be redeemed, and these the Son receives. And thus the glory of mercy and justice shines most brightly; yea, more brightly than he had at first pardoned. O how doth his love and mercy appear, that he will transfer our sins upon his Holy Son, and accept that Redemption for us, and his Justice, that a Redemption & price he must have even from his Son, when once he comes in the stead of sinners, and in this point do the Songs of Eternity concenter."},{"number":16,"title":"Of Predestination","part":null,"questions":[7],"paragraphs":[],"clauses":[],"items":[],"text":"Rom. 9. 22. *and* Eph. 1. 11.\n\nWe are now upon a high subject; high indeed; for an eminent Apostle, much more above our reach, the very consideration of Gods infinite wisdome might alone suffice to restrain our unlimited thoughts, and serve to sober our minds with the challenge of our own ignorance and darknesse, yet the vain and wicked mind of man will needs quarrell with God, & enter the lists of disputation with him, about his righteousnesse and wisdome in the Counsel of Election and Reprobation: *But who art thou, O man, that replyest against God, or desputes,? ver.* 20. This is a thing not to be disputed, but believed; and if ye will believe no more than ye can comprehend by sense or reason, then ye give his Majesty no more credit than to weak mortall man: Whatever secret thoughts do rise up in thy heart when thou hearest of Gods fore-ordaining men to Eternall life, without previous fore-sight or consideration of their doings, & preparing men to eternall wrath, for the praises of his Justice, without previous consideration of their deservings, & passing a definitive sentence upon the end of all men, before they do either good or evil: When ever any secret surmises rise in thy heart against this learn to answer this, enter not the lists of disputation with corrupt reason, but put in this bridle of the fear of Gods greatnesse, and the conscience of thy own basenesse, & labour to restrain thy undaunted & wild mind by it: Ponder that well, who thou art who disputes, who God is, against whom thou disputes, & if thou have spoken once, thou wilt speak no more, what thou art who is as clay formed out of nothing, what he is who is the former, and hath not the Potter power over the clay? Consider but how great wickednes it is, so much as to question him, or ask an account of his matters, after you have found his will to be the cause of all things, then to enquire further into a cause of his wil which is alone the self-rule of righteousnesse, it is to seek something above his will, and to reduce his Majesty into the order of Creatures, it is almost abominable usurpation and sacriledge, for both it robes him of his royall prerogative, and instates the base foot-stoole in his Throne: But know, that certainly God will overcome when he is judged, *Psa.* 51. 6. If thou judge him he will condemn thee, if thou opugn his absolute and holy Decrees, he will hold thee fast bound by them to thy condemnation, he needeth no other defence, but to call out thy own conscience against thee, & bind thee over to destruction, therefore, as on saith well, *Let the rashnesse of men be restrained from seeking that which is not, lest peradventure they find that which is.* Seek not a reason of his purposes, lest peradventure thou find thy own death and damnation infolded in them.\n\n*Paul* mentions two Objections of carnal & fleshly wisdome against this Doctrine of Election and reprobation, which indeed contain the sum of all that is vented and invented even to this day, to defile the spotlesse truth of God, all the whisperings of men tend to one of these two, either to justifie themselves, or to accuse God of unrighteousnesse; And shal any do it and be guiltlesse? I confesse, some oppose this Doctrine not so much out of an intention of accusing God, as out of a preposterous & ignorant zeal for God; even as *Jobs* friends did speak much for God. nay but it was not wel spoken, they did but speak wickedly for him: some speeak much to the defence of his righteousnesse and holynesse, and under pretence of that plea make it inconsistent with these; to fore-ordain to life or death without the fore-sight of their carriage; But shall they speak wickedly for God, or will he accept their person? He who looks into the secrets of their heart knows the rise and bottome of such defences and appologies for his Holinesse; to be partly self-love, partly narrow and limited thoughts of him, drawing him down to the determination of his own greatest enemy, carnall reason. Since men will ascribe him no righteousnesse, but such a one of their own shaping, conformed to their own modell; do they not indeed rob Him of His Holinesse and Righteousnesse?\n\nI find two or three Objections which it may be reduced to this Head. First, it seems unrighteousnesse with God, to predestinate men to eternal death with out their own evil deserving, or any fore-thought of it; that before any man had a being God should have been in his Counsel, fitting so many to destruction: Is it not a strange mocking of the creatures, to punish them for that sin and corruption unto which by his eternal Counsel they were fore-ordained? This is even that which *Paul* objects to himself, is there unrighteousnesse with God? Is it not unrighteousness to hate *Esau* before he deserves it? Is he not unrighteous to adjudge him to death before he do evill? *vers.* 14. Let *Paul* answer for us, God forbid: Why, there needs no more answer, but all thoughs or words which may in the least reflect upon his holinesse are abomination; though we could not tell how it is righteous and holy with him to do it, yet this wee must hold, that it is. It is his own property to comprehend the reason of his Counsels; it is our duty to believe what he reveals of them, without further enquiry; he tells us that this it is, clearly in this Chapter; this far then we must believe: he tells us not how it is, then further we should not desire to learn; God in keeping silence of that may put us to silence, & make us conceive, that there is a depth to be admired, not sounded. Yet he goeth a little further, and indeed as high as can be to Gods will, he hath mercy on whom he will, and whom he will he hardeneth▪ now further he cannot go, for there is nothing above this; we may descend from this, but we cannot ascend, or rise above it. But is this any answer to the Argument? A Sophister could presse it further, and take advantage from that very ground; What, is not this to establish a meer tyranny in the Lord, that he doth all things of meer will and pleasure, distributes rewards & punishments without previous consideration of mens carriage? But here we must stand, and go no further than the Scriptures walks with us; what ever reasons or causes may be assigned, yet certainly, we must at length come up thither, All things are, because he so willed; and why he willed we should not ask a reason, because his will is supream reason, and the very self-rule of all Righteousness: Therefore if once we know his will, we should presently conclude that it is most righteous and holy. If that evasion of the fore-knowledge of mens sins and impenitency had been found hid, certainly *Paul* would have answered so, & not have had his refuge to the absolute will and pleasure of God, which seems to perplex it more; but he knew well that there could nothing of that kind, whether good or evill, either actually be without his wil, or be to come without the determination of the same will, and so could not be foreseen without the Counsel of his will upon it: and therefore it had been but a poor shift to have refuge to that starting hole of fore-knowledge, out of which he must presently flee to the will & pleasure of God, & so he betakes him straight way to that he must hold at, and opposes that will to mans doings. *It is not of him that willeth, &c.* If he had meant only that *Jacob* and *Esau* had actuallie done neither good nor evill, he needed not return to the sanctuary of Gods will, for still it might be said, it is of him that runs and wills, and not of Gods will as the first Original, because their good and evill foreseen did move him to such love and hatred. It is all alike of works of men, whether these works be present or to come. Therefore I would advise every one of you, what ever ye conceive of his Judgement or Mercy, if he have shewed mercy to you, O then rest not in thy self, but arise and ascend till thou come to the height of his eternal free purpose, and if thou conceive thy sin & misery and judgement, thou may go up also to his holy counsels for the glory of his Name, & silence thy self with them, but it shal be most expedient for thee in the thought of thy miseries to return alwaies within, and to search the corruption of thy nature, which may alone make thee hatefull enough to God. If thou search thy own conscience, it will stop thy mouth, & make thee guilty before God. Let not the thought of his eternal counsels diminish the conviction of thy guilt, or the hatred of thy self, for sin and corruption, but dwel more constantly upon this, because thou art called and commanded so to do. One thing remaines fixed: though he hath fore-ordained men to death▪ yet none shal be damned till his conscience be forced to say that he is worthy of it a thousand times.\n\nThere is another whispering and suggestion of the wicked hearts of men against the Predestination of God, which insinuates that God is an accepter of Persons, & so accuses him of partiall and unrighteous dealing, because he deals not equally with all men: do ye not say this within your selves, If he find all guilty Why does he not punish all? Why does he spare some? And if he look upon all men in his first and Primitive thought of them, as neither doing good nor evil, Why does he not have mercy on all? But is thy eye evill because he is good? May he not do with his own as he pleases? Because he is mercifull to some souls, shal men be displeased, & do well to be angry? Or because he of his own free grace extends it, shall he be bound by a Rule to do so with all? Is not he both just and merciful, and is it not meet that both be shewed forth: If he punish thee; thou canst not complain, for thou deserves it, If he shew mercy, why should any quarrel, for it is free & undeserved grace; by saving some he shewes his grace, by destroying others, he shews what all deserve. God is so far from being an accepter of persons according to their qualifications & conditions, that he finds nothing in any creature to cast the ballance of his choice; if he did choose men for their works sake, or outward priviledges▪ & 〈◊〉 others for the want of these, then it might be charged on him; but he rather goes over all these, nay, he finds none of these: in his first view of men, he beholds them all alike, and nothing to determine his mind to one more nor another, so that his choice proceedeth wholly from within his own breast; *I will have mercy on whom I will▪* But then thirdly, our hearts object against the righteousnesse of God, that this fatall chain of Predestination overturns all exhortations & perswasions to godlinesse, all care & diligence in well-doing: For thus do many profane souls conceive; *If he be in one mind, and who can turn him?* Then, What need I pray, since he hath already determined what shal be, and what shal become of me? his purpose will take effect whether I pray, or pray not; my prayer will not make him change his mind, and if it be in his mind he will do it; If he have appointed to save, saved we shal be, live as we list; if he hath appointed us to death, die we must, live as we can. Therefore men, in this desperate estate, throw themselves head-long into all manner of iniquity, and that with quietnesse & peace. Thus do many souls perish upon the stumbling stone laid in Sion, and wrest the Truths and Counsels of God to their own destruction, even quite contrary to their true intent & meaning; *Paul (Eph.* 1. 4.) speaks another language, *He hath chosen us in him that we should be holy and without blame.* His eternall Counsell of life is so far from loosing the reins to mens lusts, that it is the only certain foundation of holinesse; It is the very spring and fountain from whence our sanctification flowes, by an infallible course. This chain of God counsels concerning us, hath also linked together the end and the means, glory & grace, happinesse and holinesse, that there is no destroying of them. *Without holiness it is impossible to see God,* so that those who expect the one without any desire of, & endeavour after the other, they are upon a vain attempt to loose the links of this eternal chain, *Rom.* 8. It is the only eternall choosing love of God; which separated so many souls from the common misery of men, it is that only which in time doth appear, & rise, as it were, from under ground, in the streams of fruits of sanctification, and if the ordinance of life stand, so shal the ordinance of fruits, *Joh. 15. 16. Eph.* 2. 9. If he have appointed thee to life, it is certain he has also ordained thee to fruits, and chosen thee to be holy, so that what ever soul casts by the study of this, there is too grosse a brand of perdition upon its fore-head; it is true, all is already determined with him, & he is incapable of any change, or shadow of turning; nothing then wants, but he is in one mind about it, and thy prayer cannot turn him: Yet a godly soul will pray with more confidence, because it knows that as he hath determined upon all its wants and receipts, so he hath appointed this to be the very way of obtaining what it wants, this is the way of familiarity and grace, he takes with his own, to make them call, and he performes his purpose in answer to their cry. But suppose there were nothing to be expected by prayer; yet I say, that is not the thing thou shouldest look to, but what is required of thee by thy duty, to do that simply out of regard to his 〈◊〉, though thou should never profit by it, this is true obedience to serve him for his own pleasure, though we had no expectation of advantage by it, certainly he doth not require thy supplications for this end to move him, and incline his affections toward thee, but rather as a testimony of thy homage & subjection to him, therefore though they cannot make him of another mind than he is, or hasten performance before his purposed time, so that in reality they have no influence upon him, yet in praying, & praying diligently, thou declares thy obligation to him and respect to his Majesty, which is all thou hast to look to, and to commit the event solely to his good pleasure.\n\nThe 2. Objection *Paul* mentions, tends to justifie men, *Why then doth ye yet find fault, who hath resisted his will?* Since by his will he hath chained us with an inevitable necessity to sin, what can we do▪ Men cannot wrestle with him; why then doth he condemn & accuse them? *But who art thou, O man, that disputes against God?* as if *Paul* had said, thou art a man and so I am, why then looks thou for an answer from me, let us rather both consider whom we speak of, whom thou accusest, and whom I defend, it is God, what art thou then to charge him, or what am I so to clear Him? Beleeving ignorance is better than presumptuous knowledge, especially in these forbidden secrets, in which it is more concerning to be ignorant which faith and admiration, than to know with presumption, disputes thou, O man, I will wonder, reply thou; I will believe, doth it become thee, the clay to speak so to the former, Why hast thou made me thus? Let the consideration of the absolute right and dominion of God over us, more than any creature hath over another, yea, or over themselves, let that restrain us and keep us within bounds. He may do with us what he pleaseth, for his own honour and praise, but it is his will that we should leave all the blame to our selves, and rather behold the evident cause of our destruction in our sin, which is nearer us, than to search into a secret and incomprehensible cause in Gods Counsel."},{"number":17,"title":"Of Creation","part":null,"questions":[8,9],"paragraphs":[],"clauses":[],"items":[],"text":"Heb. 11. 3. *Through Faith we understand that the worlds were made,* &c. with *Gen.* 1.\n\nWe are come down from the Lords purposes & decrees to the execution of them, which is partly in the works of Creation, and partly on the works of Providence. The Lord having resolved upon it to manifest his own glory, did, in that due and predeterminate time, apply his own power to this businesse: Having in great wisdome conceived a frame of the world in his mind from all eternity, he at length brings it forth, and makes it visible. We shal not insist upon the particular story of it, as it is set down in generall, but only point at some things for our instruction.\n\nFirst, ye see who is the maker of all things, of whom all things visible and invisible are, it is God. And by this he useth to distinguish himself from idols, and the vanities of the Nations, that he is that self-being, who gave all things a being, who made the heavens & the earth. This is even the most glorious manifestation of an invisible and eternall being: These things that are made shew him forth. If a man were travelling into a far Country, and wandred into a wildernesse where he could see no inhabitants, but only houses, villages, and cities built, he would straight way conceive, there hath been some work-man at this, this hath not been done casually, but by the Art of some reasonable creatures, how much more may we conceive when we look on the Fabrick of this world, how the heavens are streatched out for a Tent to cover them that dwel on the earth, and the earth settled and established as a firm foundation for men & living creatures to abide on, how all are done in wisdome & discretion, we cannot but straight way imagine that there must be some curious and wise contriver, and mighty Creator of these things. It is here said, that *by Faith we understand that the worlds were made:* Indeed faith only in the word of God gives true and distinct understanding of it, Innumerable have been the wandrings and mistakes of the wise of the world about this matter, wanting this lamp & light of the Word of God, which alone gives a true and perfect account of this thing, many strange dotages and fancies have they fallen into; yet certain it is that there is so much of the glory of God engraven without on the creature, and so much reason imprinted on the souls of men within, that (if it were not for that judiciall plague of the Lords darkning their understandings, who do not glorifie him in as far as they know him) no man could seriously & soberly consider on the visible world, but he would be constrained to conceive an invisible God. Would not every one think within himself, all these things, so excellent as they are, cannot be out of chance, neither could they make themselves, so that of necessity they must owe what they are to something beside themselves: and of this it is certain, that it cannot have its originall from any other thing, else there should be no end: therefore it must be some supream *beeing,* that is from no other, and of which are all things.\n\nBut next consider, when these things were made: *in the beginning;* and what beginning is that? certainly the beginning of the creation, & of time, to exclude Eternity, what ever may be said of that subtility that, God might have created the world from all Eternity for it appears even in created things, that there is no necessity of the precedent existence of the cause, since in the same instant that many things are into being, in the same do they bring forth their effects, as the Sun in the first instant of its creation did illuminate; yet certainly we believe from the word of the Lord, that the world is actually but of a few thousand years standing, six are not yet out run since the first creating word was spoken, & since the spirit of the Lord moved upon the waters: & this we know also, that if it had pleased his Majesty, he might have created the world many thousand years before that, So that it might have been at this day of ten hundred times ten thousand years standing, and he might have given it as many years as there are numbers of men & Angels, Beasts, yea & pickles of sand upon the sea-coast: But it was his good pleasure, that that very point of time in which it was created should be the beginning of time, and from that he gives us a History of the World, upon which the Church of God may rest, and so seek no other God but the God that made these heavens and earth.\n\nThis will not satisfie the ungodly curiosity and vanity of mens spirits, who will reproach the Maker for not applying sooner to his work, and sitting idle such an unmeasurable space of Eternity: Men wonder what he could be doing all that time, (if we may call it time which hath no beginning) and how he was imployed: I beseech you restrain such thoughts in you with the fear of his glorious & incomprehensible Majesty, who gives no account of his matters: It is enough that this is his good pleasure to begin then; & he conceals his reasons, to prove the sobriety of our faith, that all men may learn an absolute and simple stouping to his Majesties pleasure. Remember that which a godly man answered some wanton curious wit, who in scorn demanded the same of him, *He was preparing hell for curious and proud fools,* said he: Let us then keep our hearts as with a bridle, and represse their boundless wanderings within bounds, lest we by looking upward, before the beginning of the world, to see what God was doing, fall head-long into the eternall pit of destruction, & into the hands of the living God. God hath shewed himself marvelously these six thousand years in the upholding this world: if we did consider these continued & repeated testimonies of his glory, we would be overwhelmed with what we find, though we search no further; and suppose we would please our selves to imagine, that it had been created many years before, yet that doth not silence & stop the insolence of mens minds, for it alwaies might be enquired, what the Lord was doing before that time? For Eternity is as immensurable before those multiplied thousands of years as before naked six: Let our imagination sit down to substract from Eternity as many thousands as it can multiply by all the varieties and numbers in the world, yet there is nothing abated from Eternity, it is as infinit in extent before that, as before the present six thousand, and yet *we* may conceive that the Lord hath purposed in the beginning of the world to declare more manifestly to our understanding his Eternity, his self-sufficiency & liberty; His Eternity, that when we hear of how short standing the creature is, we may go upward to God himself, & his everlasting being before the foundation of it were laid, may shine forth more brightly to our admiration, when we can strecth our conceptions so immensurably as far beyond the beginning of the world, and yet God is still beyond the outmost teach of our imagination (for who can find out the beginning of that which hath not a beginning to be found out) and our most extended apprehensions fall it finitly short of the dayes of the Ancient of dayes; O how glorious then must his being be, & how boundlesse? His self-sufficiency & perfection doth herein appear, that from such an inconceiveable space he was as perfect and blessed in himself as now, the Creatures add nothing to his perfection, or satisfaction; he was as well pleased with his own al-comprehending-beeing & with the very thought and purpose of making this world, as now he is when it is made; the Idea of it in his mind gave him as great contentment as the work it self when it is done: O to conceive this a right, it would fill a soul with astonishing & ravishing thoughts of his blindnesse: Poor men weary if they be not one way or other imployed without; so indigent are all Creatures at home that they would weary if they went not abroad without themselves; but to think how absolutely God is well pleased with himself and how all imaginable perfections can add nothing to his eternall self complacency and delight in his own beeing. It would certainly ravish a soul to delight in God also: And as his self-sufficiency doth herein appear, so his liberty and freedom is likewise manifested in it. If the world had been eternall, who would have thought that it was free for his Majesty to make it or not? But that it had flowed from his glorious beeing with as natural and necessary a resultance, as light from the body of the Sun? But now it appears to all men, that for his pleasure they are made and we are created; that it was simply the free and absolute motion of his Will that gave a being to all things, which he could withhold at his pleasure, or so long as he pleased.\n\nThirdly we have it to consider in what condition he made all these things, *very good,* and that to declare his goodnesse & wisdome: the creature may well be called a large volume extended and spread out before the eyes of all men to be seen & read of all. It is certain if these things, all of them in their orders and harmonies, or any of them in their beeings & qualities, were considered in relation to Gods Majesty, they would teach and instruct the fool & the wise man both, in the knowledge of God. How many impressions hath he made in the creatures which reflect upon any seeing eye the very Image of God: to cōsider of what a vaste & hudge frame the Heavens and the earth are and yet but one Throne to his Majesty, the footstool whereof is this Earth, wherein vain men erect many Palaces: To consider what a multitude of creatures, what variety of Fowls in the heaven, and what multiplicity of Beasts upon the earth, what Armies (as *Moses* speaks, *Gen.* 2. 1.) and yet that none of them are all uselesse, but all of them have some special ends & purposes they serve for: so, that there is no discord nor disorder, no superfluity nor want in all this monarchy of the world: all of them conspire together in such a discord, or disagreeing harmony, to one great purpose; to declare the wisedom of him who *made every thing beautyfull in its time,* and every thing most fit and opposite for the use it was created for: so, that *the whole earth is full of his goodness,* he makes every creature good one to another, to supply one anothers necessity; and then notwithstanding of so many different natures & dispositions between Elements, and things composed of them, yet all these contrarieties have such a commixion, and are so moderated by his suppream Art, that they make up joyntly one Excellent and sweet Harmony, or beautifull proportion in the World: O, how wise must he be who alone contrived it all? We can do nothing except we have some pattern & coppy before us; but now upon this ground which God hath laid, Man may fancy many superstructures, but when he stretched out the heaven, and laid the foundation of the earth, *Who being his Counsellour taught him?* At whom did his Spirit take Counsel? Certainy, none of all these things would have entered into the heart of man to consider or contrive. *Isa.* 40. 12, 13. Some ruder Spirits do gaze upon the hudge and prodigious pieces of creation, as Whales and Elephants, &c. But a wise *Solomon* will go to the School of the Ant to learn the wisedom of God, and choose out such a simple and mean creatur for the object of his admiration; certainly there are wonders in the smallest and most inconsiderable creatures which Faith can contemplat: O the curious ingeny and draught of the finger of God, in the composition of Flees, of Bees, flowers *&c.* men ordinarly admire more, some extraordinary things; but the truth is, the whole course of nature is one continued wonder, and that greater than any of the Lords works without the Line: The straight and regular line of the wisdome of God (who in one constant course and tenour hath ordained the actions of all his creatures) comprehends more wonders and mysteries, as the course of the Sunne, the motion of the Sea, the hanging of the Earth in the empty place upon nothing, these we say, are the wonders indeed, and comprehend something in them which all the wonders of Egypt and the Wildernesse cannot parallel. But it is the stupid security of men, that are only awakened by some new and unusual passages of Gods works, beyond that straight Line of Nature,\n\nThen fourthly, look upon the power of God in making all of nothing, which is expressed here in *Heb.* 11. There is no Artificer but he must have matter, or his Art will fail him, and he can do nothing: The Mason must have timber and stones laid to his hand, or he cannot build a house; the Gold-smith must have gold or silver ere he can make a Cup or a Ring; take the most curious & quick inventer of them all, they must have some matter to work upon, or their knowledge is no bettter than ignorance; all that they can do is, to give some shape or form, or to fashion that in some new model which had a beeing before; so that what ever men have done in the world, their work; are all made up of these things which appear, and Art & skill to form & fashion that excellently, which before was in another mould and fashion, but he needs not sit idle for want of materials; and therefore, in the beginning he made Heaven and Earth, not as they now are, but he made first the matter and substance of this Universe, but it was as yet a rude and confused *Chaos* or Masse, all in one lump without difference, but then his Majesty shews his Wisdom and Art, his excellent invention, in the following dayes of the creation, in ordering and beautifying, & forming the world as it is, and that his power might be the more known: For, how easie is it for him to do all this? There needs no more for it but a word, let it be, & it is, *He spake, and it was done, He commanded, and it stood fast.* Not, a word pronounced, and audibly composed of Letters and Syllables, mistake it not so, but a word inwardly formed, as it were in his infinite Spirit, even the inclination and beck of his will suffices for his great works: Ye see what labour and pains we have in our businesse, how we toil & sweat about it, what wrestlings & strivings in all things we do, but behold what a great work is done without any pain and travel! It is a laborious thing to travell through a parcel of this earth, which is yet but as the point of the Universe: It is troublesome to lift or carry a little piece of stone or clay, its a toil even to look upward and number the stars of Heaven, but it was no toil, no difficult thing to his Majesty to stretch out these Heavens in such an infinite compasse; for as large as the Circumference of them is, yet it is as easie to him to compasse them, as it is to us to span a finger-length or two: It is no difficulty to him to take up hills and mountains as the dust of the ballance in his hand, & weigh them in scales: Hath he not chain’d the vast & huge Masse of the wighty earth and Sea in the midst of the empty place without a supporter, without foundations or pillars? *He hangeth it on nothing,* What is it, I pray you that supports the Clouds? who is it that binds up their waters in such a way that the clouds are not rent under them, even though there be more abundance of water in them than is in all the Rivers & waters round about us? *Job.* 26. 7, 8. Who is it that restrains & sets bounds to the Sea, that the waters thereof thogh they roar, yet do not overflow the land? But this Almighty Jehovah, whose Decree & commandement is the very compasse, the bulwark over which they cannot flow, & all this he doth with more facility than men can speak; If there were a creature that could do all things by speaking, that were a strange power: but yet that creature might be wearied with speaking much; *but he speaks and it is done,* his word is a creating word of power, which makes things that are not to be, and there is no wearying of him besides, for he is Almighty, and cannot faint: but, why then did he take six dayes for his work? might he not with one word of his power have commanded this world to issue out of his omnipotent vertue thus perfect as it is? What needed all this compasse? Why took he six dayes who in a moment could have done it all with as much facility? Indeed, herein the Lord would have us to adore his wisdome as well as his power; he proceeds from more imperfect things to more perfect, from a confused *Chaos* to a beautifull World from motion to rest, to teach man to walk through this wildernesse and valley of Tears, this shapelesse World, into a more beautiful habitation, through the tossings of time, into an everlasting Sabbath of rest, whether their works shal follow them, & they shal rest from their labours: He would teach us to take a stedfast look of his work, and that wee should be busied all the dayes of our pilgrimage and sojourning, in the consideration of the glorious characters of God upon the work of his hands; wee see that it is but passing looks and glances of Gods glory we take in the creatures, but the Lord would have us to make it our work and businesse all the week throgh, as it was his to make them: He would in this teach us his loving care of men, who would not create Man till he had made for him so glorious an house, replenished with all good things: It had been a darksome & irksome life to have lived in the first *Chaos,* without light, but he hath stretched over him the Heavens as his Tent; and set lights in them to distinguish times and seasons, and ordained the Waters their proper bounds and peculiar Channels, and then maketh the Earth to bring forth all manner of fruits; & when all is thus disposed, then he creats man, To this God, the Maker of Heaven and Earth, be glory and praise."},{"number":18,"title":"Of Creation","part":null,"questions":[9],"paragraphs":[],"clauses":[],"items":[],"text":"Heb. 11. 3. & Heb. 1. 14. *Are they not all ministring Spirits, sent forth to minister: &c.*\n\nThere is nothing more generally known than this, that God at the beginning made the heaven and the earth, and all the hosts of them, the upper or the celestiall, the lower or sublunary World, but yet there is nothing so little believed or laid to heart: *By faith we understand that the Worlds were made.* It is one of the first Articles of the Creed indeed, *Father Almighty, Maker of Heaven and Earth,* but I fear that Creed is not written in the Tables of flesh, that is, the heart: There is a twofold mistake among men about the point of believing; some, and the commoner sort, do think it is no other than simply to know such a thing, and not to question it, to hear it, & not to contradict it, or object against it: Therefore they do flatter themselves in their own eyes, and do account themselves to have faith in God; because they can say over all the Articles of their belief, they think the Word is true, and they never doubted of it: But, I beseech you, consider how greatly you mistake a main matter of weighty concernment? If you will search it, as before the Lord, you will find you have no other belief of these things than children use to have, whom you teach to think or say any thing; there is no other ground of your not questioning these truths of the Gospel, but because you never consider on them, and so they passe for current: Do not deceive your selves, *with the heart man believes;* it is a heart-businesse, a soul-matter, no light and uselesse opinion, or empty expression, which you have learned from a child: You say, you believe in God the Maker of Heaven and Earth, and so say children who doubt no more of it than ye, and yet in sadnesse they do not retire within their own hearts, to think what a one he is; they do not remember him in the works of his hands, there is no more remembrance of that true God than if no such thing were known: So it is among you, you would think we wronged you, if we said, ye believed not that God made the world; & yet, certainly, all men have not this faith, whereby they understand truly in their heart the Power, & Wisdome, and Goodnesse of God appearing in it, that is the gift of God only given to them that shal be saved. If I should say, that you believe not the most common Principles of Religion, you would think it hard, & yet there is no doubt of it, that the most common truths are least believed; and the reason is plain, because men have learned them by tongue, and there is none that question them, & therefore very few ever in sadnesse and in earnest consider of them: You say, that God made Heaven & Earth, but how often do you think on that God? And, how often do you think on him with admiration? Do ye at all wonder at the glory of God when you gaze on his works? Is not this volume alwayes observant before your eyes, every thing shewing and declaring this glorious Maker, yet who is it that taketh more notice of him than if he were not at all; such is the generall stupidity of men, that they never ponder & digest these things in their heart till their soul receive the stamp of the glory & greatnesse of the invisible God, which shines most brightly in these things that are visible, and be in some measure transformed in their minds, and conformed to these glorious appearances of him, which are engraven in great Characters in all that do at all appear. There is another mistake peculiar to some, especially the Lords people, that they think faith is limited to some few particular and more unknown and hid truths and mysteries of the Gospell. Ye think, that it is only true believing, to imbrace some special Gospell-truths, which the multitude of people know nothing of, as the tenor of the Covenant of Grace and of Works, *&c.* And for other common Principles, of Gods making and ruling the World, you think that a common thing to believe them. But, saith the Apostle, *By faith we understand that the worlds were made;* it is that same faith spoken of in the end of Chap. 10. by which the just shal live: So then, here is a point of saving faith, to believe with the heart in God the Creator and Father Almighty, to take a view of Gods Almighty Power, and sufficient Goodnesse, and infinite Wisdome, shining in the Fabrick of the World, & that with delight and admiration at such a glorious Fountain-being; to rise up to his Majesty by the degrees of his creatures, this is the climing and aspiring nature of Faith. You see how much those Saints in the Old Testament were in this; and certainly, they had more excellent and beseeming thoughts of God than we. It should make Christians ashamed, that both Heathens who had no other Book opened to them, but that of Nature, did read it more diligently than we: And that the Saints of Old, who had not such a plain testimony of God as we now have, yet did learn more out of the Book of the Creature, then we do both out of it and the Scriptures: We look on all things with such a carelesse eye, and do not observe what may be found of God in them: I think verily there are many Christians, and Ministers of the Gospel, who do not ascend into those high and ravishing thoughts of God, in his being and working, as would become even meer Naturalists; How little can they speak out of his Majesty, or think, as it becomes his transcendent glory. There is little in Sermons or discourses that holds out any singular admiring thoughts of a Deity, but in all these we are so common and carelesse, as if he were an Idol.\n\nIt is not in vain that it is expressed thus, *By faith we know that the worlds were made,* for certainly the firm believing & pondering of this one truth, would be of great moment and use to a Christian in all his journey. You may observe in what stead it is to the Saints in Scripture: This raises up a soul to high thoughts, and sutable conceptions of his glorious Name, & so conforms the worship of his Majesty unto his excllency, it puts the stamp of Divinity upon it spiritualizes the thoughts and affections so, as to put a true difference between the true God, and the gods that made not the Heavens & the Earth. Alace, the worship of many Christians speaks out no diviner or higher object than a creature, it is so cold, so formall, and empty, so vain & wandring, there is no more respect testified unto him, than we would give to some eminent person: You find in the Scripture how the strain of the Saints affections and devotion rises, when they take up God in his absolute Supremacy above the creatures, & look on him as the alone fountain of all that is worth the name of perfection in them. A soul in that consideration cannot chuse but assign unto him the most eminent seat in the heart, & gather those affections which are scattered after the creatures into one channell, to pour them out on him who is all in all, and hath all that which is lovely in the creatures in an eminent degree. Therefore know what you are formed for, to shew forth his praise, to gather and take up from the creatures all the fruits of his praise, and offer them up to his Majesty: This was the end of man, & this is the end of a Christian, you are made for this, and you were redeemed for this, to read upon the volumes of his works, & word, and from thence extract songs of praise to his Majesty.\n\nAs this would be of great moment to the right worshipping of God, and to the exercise of true holiness, so it is most affectual to the establishing of a soul in the confidence of the promises of God: When a soul by faith understands the world was made by God, then it relyes with confidence upon that same word of God, as a word of power, and hopes against hope: There are many things in the Christians way betwixt him and glory, which look as insuperable: thou art often emptied into nothing and stript naked of all encouragements, and there is nothing remaining but the word of Gods promises to thee and to the Church which seems contrary to sense and reason; Now, I say if thou do indeed believe that the world was made by God, then out of all Question thou may silence all thy fears with this one thought, God created this whole frame out of nothing, he commanded the light to shine out of darknesse, then certainly he can give a beeing to his own promises, is not his word of promise as sure and effectuall, as his word of command? This is the grand incouragement of the Church, both offered by God, from *Isa.* Chap. 40. and made use of by his Saints, as *David, Hezekiah,* &c. What is it would disquiet a soul if it were reposed on this Rock of creating power and faithfulnesse? This would alwayes sound in its ears, faint not, weary not, *Jacob,* I *am God, and none else, the portion of Jacob is not like others,* be it inward or outward difficulties, suppose Hell and Earth combined together, let all the enemies of a soul, or of the Church assemble, here is one for all, the God that made the Heaven and the Earth can speak, *and it is done,* command, *and it stands fast: He creates peace, and who then can make trouble,* when he gives quietnesse to a Nation, or to a person. Almighty power works in Saints, and for Saints; let us trust in him."},{"number":19,"title":"Of the Creation of Man","part":null,"questions":[10],"paragraphs":[],"clauses":[],"items":[],"text":"Gen. 1. 26, 27. *And God said, Let us make man after our own Image,* with Eph. 4. 24. and Heb. 3. 10.\n\nWhile we descend from the meditation of the glory of God shining in the Heavens, in Sun, Moon, and Stars, unto the consideration of the Lords framing of Man after this manner, we may fall into admiration with the Psalmist, *Psalm 8. Lord what is man that thou art so mindful of him, or the Son of man that thou shouldest remember him.* It might indeed drown us in wonder, and astonish us, to think what speciall notice He hath taken of such a creature from the very beginning, and put more respect upon him then upon all the more Excellent works of his hands, you find here the Creation of man expressed in other tearms than was used before, He said, *let there be light, and it was, let there be dry land.* &c. But it is not such a simple word as that, *but let us make man according to our image,* as if God had called a consultation about it, what, was there any more difficulty in this then the rest of his works? Needed he any advisement about his frame and constitution? No certainly, for there was a great work of power, as curious peeces of Art & wisdome, which were instantly done upon his word, He is not a man that he should advise or consult, as there is no difficulty nor impediment in the way of his power, (He doth all that he pleases, *ad nutum,* at his very word or nod, so easie are impossibilities to him) so there is nothing hard to his wisedom, no knot but it can loose, nothing so curious or exquisite, but he can as curiously contrive it, as the most common and grosse peeces of the creation, and therefore, *He is wonderful in counsell, & excellent in working.* But ve have here expressed, as it were, a Counsell of the Holy and Blessed Trinity about Mans Creation, to signifie to us what peculiar respect He puts upon that Creature, and what speciall notice he takes of us, that of his own free purpose and good pleasure he was to single and choose out man from among all other Creatures, for the more eminent demonstration of his glorious attributs of grace, mercy and justice upon him; and likewise to point out the excellency that God did stamp upon man in his Creation beyond the rest of the creatures, as the Apostle showes the excellency of Christ above Angels, *To which of the Angels said he at any time, thou art my Son? Heb.* 1. 5. So we may say, of which of the creatures said he at any time, come, let us make them in our image, after our likenesse? O how should this make us listen to hear, earnest to know what man once was, how magnified of God and set above the works of his hands? There is a great desire in men to search into their Original, and to trace backward the dark footsteps of antiquity, especially if they be put in expectation of attaining any honourable or memorable extraction? How will men love to hear of the worth of their Ancestors? But what a stupidity doth possesse the most part in relation to the high fountain and head of all, that they do not aim so high as *Adam,* to know the very estate of humane nature: hence it is, that the most part of people ly still astonished, or rather stupid and senselesse after this great fall of man, because they never look upward to the place and dignity from whence man did fall. It is certain you will never rightly understand your selves, or what ye are, till ye know first what man was made? You cannot imagine what your present misery is, till you once know what that selicity was, in which man was made *(let us make man in our image)* some have called man a little world, a compend of the world, because he hath heaven and earth, as it were, married together in him; two most remote and distant natures, the dust of the earth, and the immortall Spirit, which is called the breath of God, sweetly linked and conjoyned together, with a disposition and inclination one to another. The Lord was in this piece of workmanship as it were to give a narrow and short compend of all his works, & so did associate in one piece with his marvelous wisdome, being, living, moving, sense and reason, which are scattered abroad in the other creatures, so that a man carries these wonders about with him, which he admires without him. At his bare and simple word this huge frame of the world started out of nothing, but in this he acts the part of a cunning Artificer, *let us make man,* he makes rather than creats, first raises the walls of flesh, buildeth the house of the body withall its Organs, all its Rooms, and then he puts in a noble & divine guest to dwel in it, *He breaths in it the breath of life,* he incloseth, as it were, an Angel within it, and marrieth these two together into the most admirable union and communion that can be imagined, so that they make up one man.\n\nBut that which the Lord looks most into is this work, and would have us most to consider, is that Image of himself that he did imprint on man *(let us make man in our own Image)* there was no creature but it had some ingravings of God upon it, some curious draughts and lineaments of his Power, Wisdome and goodnesse upon it, and therefore the Heavens are said, *to shew forth his glory, &c.* But whatever they have, it is but the lower part of that image, some dark shaddows and resemblances of him, but that which is the last of his works, he maketh it according *to his own image, tanquam ab ultima manu,* he therein gives out himself to be read and seen of all men as in a glasse, other creatures are made, as it were, according to the similitude of his footstep, *ad similitudinem vestigii,* but man, *ad similitudinem faciei,* according to the likenesse of his face *(in our image, after our likenesse)* It is true, there is one only, Jesus Christ his Son, who is *the brightnesse of his glory, and the express substantiall image of his person,* who resembleth him perfectly, and throughly in all properties, so that he is *alter idem,* another-self, both in nature, properties, & operations, so like him, that he is one with him; so that it is rather an *onenesse,* than a likenesse; but man he created according to his own Image, and gave him to have some likenesse to himself, likenesse I say, not *samenesse,* or *onenesse.* That is high indeed to be like God; The notion and expression of it imports some strange thing, how could man be like God, who is infinite, incomprehensible, whose glory is not communicable to another? It is true indeed, in these incommunicable properties he hath not only, no equal, but none to liken him, in these he is to be adored, & admired as infinitely transcending all created perfections & conceptions; but yet in others he has been pleased to hold forth himself to be imitated and followed: and that this might be done, he first stamps them upon man in his first moulding of him, & if ye would know what these are particularly, the Apostle expresses them *Col. 3. 10. in knowledge, in rightousnesse, and holinesse.* Eph. 4. 24. This is the Image of him who created him, which the Creator stamped on man, that he might seek him, and set him apart for himself to keep communion with him, and to bless him. There is a spirit given to man with a capacity to know, and to will, And here is a draught and lineament of Gods face, which is not engraven on any sensitive creature; It is one of the most noble and excellent operations of life, in which a man is most above beasts, to reflect upon himself & his Creator: There are naturall instincts given to other things, naturall propensions to those things that are convenient to their own nature, but none of them have so much as a capacity to know what they are, or what they have, they cannot frame a notion of him who gave them a beeing, but are only proportionate to the discerning of some sensible things, and can reach no further: He hath limited the eye within colours, and light; he hath set a bound to the care that 〈◊〉 cannot act without sounds, and so every sense he hath assigned his own proper stanse, in which it moves but he teaches man knowledge, and he enlarges the sphear of his understanding beyond visible or sensible things, to things invisible, to spirits; & this capacity he hath put in the soul to know all things, and it self among the rest; the eye discerns light, but sees not it self, but he gives a Spirit to man to know himself, and his God: and then there is a willing power in the soul by which it diffuses it self towards any thing that is conceived as good, the understanding directing, and the will-commanding according to its direction, and then the whole faculties and senses obeying such commands, which makes up an excellent draught of the image of God: There was a sweet proportion and harmony in *Adam,* all was in due place, and subordination; the motions of immortall man did begin within, the lamp of reason did shine & give light unto it, & till that went before, here was no stirring, no chusing or refusing, & when reason which was one sparkle of the divine nature, or a ray of Gods light reflected into the soul of man, when once that did appear to the discerning of good & evil, this power was in the soul to apply the whole man accordingly, to chose the good and refuse the evil, it had not been a lively resemblance of God to have a power of knowing and willing simply, unlesse these had been beautified and adorned with supernaturall and divine graces of spiritual light and holinesse, & righteousnesse, these make up the lively colour, and compleat the image of God upon the soul.\n\nThere was a Divine Light which did shine in, upon the understanding, ever till sin interposed & Eclipsed it, and from the light of Gods countenance did the sweet heat, & warmnesse of holinesse & uprightnesse in the affections proceed, so that there was nothing but purity and cleannesse in the soul, no darknesse of ignorance, no muddinesse of carnall affections, but the soul pure and transparent, to receive the refreshing and enlightning rayes of Gods glorious countenance, and this was the very face and beauty of the soul, it is that only that is the beauty and excellency of the creature, conformity to God, & this was throughout, in understanding and affections, the understanding conformed to his understanding, discerning between good and evil, and conformed it behoved to be, for it was our a ray of that Sun a stream of that fountain of wisdom, and a light derived from that primitive light of Gods understanding, and then the will did sympathize as much with his will, approving and chusing what he approved, & refusing that which he hated: *I dem velle atque idem nolle, ea demum firma est amicitia,* that was the conjunction, and it is more strict than any tye among men, there was not two wills, they were, as it were, one the love of God reflecting into the soul, did as it were, carry the soul back again unto him, & that was the conforming principle which fashioned the whole man without and within, to his likenesse, & to his obedience: Thus man was formed for communion with God, this likenesse behoved to be, or they could no: joyn as friends.\n\nBut now this calls us to a sad meditation, to think from whence we have fallen, and so how great our fall is, to fall from such a blessed estate, that must be great misery: Sathan hath spoyled us of our rich treasure, that glorious image of holinesse. And hath drawn upon our souls the very visage of hell, the lineaments of his hellish countenance, but the most part of men 〈◊〉 stupid, insensible of any thing, as beasts that are felled with their fall, that can neither find pain nor rise: 〈◊〉 we could but return and consider what are all those •…d and woefull consequences of sin in the world, what 〈◊〉 strange distemper it hath put in the Creation? What miseries that one fall hath brought one all mankind? 〈◊〉 am sure by these bruises we might conjecture what 〈◊〉 strange fall it hath been. Sin did interpose between God & us, and this darkned our souls, & killed them, the light of knowledge was put out, and the life of holinesse extinguished, and now there remains nothing 〈◊〉 all that stately building, but some ruines of common principles of reason, and honesty engraven on all mens consciences; which may shew unto us what the building hath been, we have fallen from holinesse, and so from happynesse, our soules are deformed & defiled you see what an ill favoured thing it is, to see a child wanting any members, O if sin were visible, how ugly would the shape of the soul be to us, since it lost the very proportion and visage of it, that is, Gods Image? Let us consider this Doctrine that we may know from whence we have fallen, and into what a gulf of sin and misery we have fallen, that the new news of Jesus Christ a Mediator and Redeemer of fallen man, may be sweet unto us. Thus it pleased the Lord to let his Image be marred & quite spoiled in us, for he had thus design to repair it and renew it better than of old, and for this end he hath created Christ according to his image, he hath stamped that image of holinesse upon his flesh, to be a pattern; and not only so, but a pledge also, of restoring such souls as flee unto him for refuge, unto that primitive glory and excellency: Know then that he hath made his Son like unto us, that we might again be made like unto him, he said, let one of us be made man, in the counsel of Redemption, that so it might again be said, let man be made like unto us, in our image: It is a second Creation must do it, and O that you would look upon your hearts to enquire if it be framed in you, certainly you must again be created into that Image if you belong to Christ: To him be praise & Glory."},{"number":20,"title":"Of Providence","part":null,"questions":[11],"paragraphs":[],"clauses":[],"items":[],"text":"Rom. 11. 36. *Of him & through him, and for him are all things,* &c. Psal. 103. 19. *His Kingdome is over all.* Matt. 10. 29. *A Sparrow shal not fall without your Fathers will.*\n\nThere is nothing more commonly confessed in words, than that the providence of God reaches in all the creatures and their actions; But I believe there is no point ofReligion so superficially & sleightly considered by the most part of men: The most part ponder none of these divine truths, there is nothing above their senses which is the subject of their meditations: and for the children of God, I fear many do give such truths of God too common & course entertainment in their minds, through a conceit of the commonnesse of them, I know not what we are taken up with in this age, with some particular truths more remote from the knowledge of others in former times, or some particular cases concerning our selves: You will find the most part of Christians stretch not their thoughts beyond their own conditions or interests, or some particular questions, about Faith & repentance, *&c.* And in the mean time the most weighty points of Religion, which have been the subject of the meditation and admiration of Saints in all ages, are wholly laid aside through a misapprehension of their commonnesse, as if a man would despise the Sun & the Air, & prefer some rare piece of stone or timber to them. Certainly, as in the disposall of the World, the Lord hath in great wisdome & goodness made the most needfull & usefull things most common; those, without which man cannot live, are alwayes obvious to us, so that if any thing be more rare, it is not necessary: So in this Universe of Religion; he in mercy & wisdome hath so framed all, that those points of truth & belief, which are most near the substance of Salvation, & necessary to us, & most fit to exercise us in true godlinesse, these are every where to be found, partly engraven on mens hearts, partly set down most clearly & often in Scripture, that a believing soul can look no where but it must breath in that air of the Gospel, & look upon that common Sun of Righteousnesse, God the Creator, & the healing Sun, Christ the Redeemer, shining every where in Scripture. The general Providence of God, & the special Administration of Christ the Saviour, these are common, and these are essentiall to our happines; therefore the meditation of Christians should run most upon them, & not alwayes about some particular questions or debates of the time. It is a strange thing how people should be more affected with a discourse of the affairs of the time, or on some inward thoghts of their own hearts, than if one should speak of Gods Universall Kingdom over all men & Nations; that is accounted a generall and ordinary discourse; even, as if men would set at nought the Suns light, because it shines to all, & every day: Or would despise the water, because it may be found every where: Let the Sun be removed for some few dayes, and O what would the world account of it beyond all your curious devices or rare enjoyments. This is it which would increase to more true godlinesse, if rightly believed, than many other things ye are busied withall. Its our general view of them makes them but general. I spoke once upon this word, *Rom.* 11. 36. but only in reference to the end of man, which is Gods glory; But the words do extend further, & we must now consider what further they hold forth. The Apostle hath been speaking of the Lords unsearchable wayes and judgements towards men in the dispensation of grace and salvation, how free and absolute he is in that. And this he strengthens by the supream wisdome of God, *who did direct him?* Why dost thou, O man, take upon thee to direct him now? For, where was there any Counsellor when he alone contrived all the frame of this World, and then by Soveraign highnesse and supremacy over the creatures disposed of them? For he is debitor to none, therefore none can quarrel him for giving or not giving, for who was it that gave him first, for which he should give a recompence? Was there any could prevent with a gift? Nay, none could, saith he, *for of him, & through him, & for him are all things;* And therefore he must prevent men. For from whence should that gift of the creature, which could oblidge him, have its rise? It must be of God if it be a creature, and therefore he is in no mans common, he must give it ere we have it to give him again.\n\nThe words are most comprehensive, they comprehend all things, & that is very large: There is nothing without this compasse, & they comprehend all the dependance of things. Things depend upon that which made them, that which preserves them, and for which they are made. All things depend on him as their producing cause, that first gives them a being: *For of him are all things:* they also depend on him as their conserving cause who continues their being by that self-same influence wherewith he gave it, *For through him are all things:* And then they depend on him as their final cause, for whose glory they are, and are continued, for, *For him are all things.* Thus you have the beginning, the countenance, and the end of the whole Creation: This word may lead us through all: from God as the beginning, the *Alpha* & originall of their Being: Through God as the only supporter, confirmer & upholder of their being: and unto God as the very end for which they have their being. Now to travel within this compass, to walk continualy within this Circle, & to go alongs this blessed round; to begin at God, & to go along all our way with him, till we arrive and end at God; and thus to do continually in the journey of meditation, when it surveyes any of his works, this were, indeed, the very proper work, & the speciall happinesse man was created for, and, I may say, a great part of that for which a Christian is created for: Again, there would nothing more powerfull to the conforming of a soul to God, & to his obedience and fear than this, to have that perswasion firmly rooted in the heart, *That of God are all things:* That whatever it be, good or evil, that befals us or others; whatever we observe in the World, that is the subject of the thoughts and discourses of men, & turns mens eyes after them, that all that is of God; that is, it is in the world, its started out of nothing at his command; it is, because his power gave it a beeing: and in this consideration to overlook, and, in a manner forget all second causes; to have such affecting and up-taking thoughts of the first principle of all these motions, as to regard the lower wheels, that are next to us, no more nor the hand or the sword that a man strikes us with: As if these second causes had no influence of their own, but were meerly acted & moved by this supream power, as if God did nothing by them, but only at their presence. We should so labour to look on those things he doth by creatures, as if he did them alone without the creatures, as if he were this day creating a world: Certainly, the solid Faith of Gods providence will draw off the covering of the creature, and espy the secret Almighty power which acts in every thing to bring forth his good pleasure concerning them: And then to consider, with that same seriousnesse of meditation, that the same everlasting arm which made them, is under them to support them; that the most noble and excellent creatures are but streams, rayes, images, and shaddows of Gods Majesty, which as they have their beeing by derivation, so they have their continuance by that same continued influence; so that if he would interpose between himself and them, or withdraw his countenance, or stop his influence, the most sufficient of them all should evanish, as the Sunne-beams dry up the streams of a fountain, & disappear at the image of the glass, *Psal.* 102. 29, 30. O that place were a pertinent object of a Christians meditation: How much of God is to be prest out of it by serious pondering of it? *Thou hidest thy face and they are troubled, thou takest away thy breath and they die, thou sendest out thy spirit & they are created.* It is even with the very beeing & faculties of the creature as with the image of the glasse, which when the face removes its seems no more: The Lord, as it were, breaths into them a being, and when he takes in his breath they perish, and when he sends it out again they are renewed; we do not wonder at the standing of the world, but think, if we had been witnesses of the making of it, we would have been filled with admiration: But certainly, it’s only our stupidity that doth not behold that same wonder continued: For what is the upholding of this by his power, but a very continued and repeated Creation? Which influence were able to bring a World out of nothing. If this had not been before the vertue and power he imployes now in making them subsist, that same alone without any addition of power, wold have in the beginning made all this to be of nothing; so that the countenance of the World is nothing else but an uninterrupted, and constant flux & emanation of these things from God, as of light from the body of the Sun. And then to meditate how all these things are for him, and his glory, though we know no use nor end of them, yet that his Majesty hath appointed them to shew forth, one way or other, the glory of his Name in them; and these things which to our first & foolish apprehensions seem most contrary to him, and, as it were, so spread a cloud of darknesse over his glorious Name, the sins and perverse doings of men and Angels, the many disorders and confusions in the world; which seem to reflect some way upon him; that yet he hath holy and glorious ends in them all; yea, that himself is the end of all: I say, to meditate on these things till our soul received the stamp of reverence & fear, and faith in God, this would certainly be the most becoming exercise of a Christian, to bring all things down from God, that we might return and ascend with all things again unto God.\n\nThis is the most sutable employment of a man, as reasonable, much more as a Christian, that very duty he is created for. *This people have I formed for my self, they shall shew forth my praise. Isa.* 43. 21. And this is the shewing forth of his praise, to follow forth the footsteps of God in the Word, and in the World, and to ponder these paths of divine Power, and goodnesse, and Wisedom, and to acknowledge him with our heart in all these. He made many creatures on which his glory and praise is shewed forth, & he made this creature Man to shew forth that praise, and that glory which is shewed forth in other creatures. O but this is a divine Office, it is strange how our hearts are carried forth towards base things, and busied in many vain, impertinent and base employments, and scarce ever mind this great one we were created for.\n\nCertainly, this is the employment we were made for, to deduce all things from God til we again reduce all to him with glory; to bring all down from his everlasting Counsels untill we send all up to his Eternall glory, together with the sacrifice of our hearts; To behold all things to be of him, that is, of his eternal Counsel and Decree, to have their rise in the bosome of that; and then *through him,* to proceed out of the bosome of his Decree and Purpose by his Power, *quasi obstetricante potentia,* and then to return with all the praise and glory to his ever glorious Name, *for whom are all things.* There is none but they will allow God some government in the world; Some would have him as a King, commanding and doing all by Deputies, and Substitutes; Some would have his influence generall, like the Suns upon sublunary things, but how shallow are all mens thoughts in regard of that which is. God has prepared, indeed, his Throne in heaven; that is true, that his glory doth manifest it self in some strange and majestick manner above, but he whole tenour of Scripture shews, that he is not shut up in heaven, but that he immediatly cares for, governs, & disposes all things in the world, *for his kingdome is over all:* It is the weaknesse of Kings, not their glory, that they have need of Deputies; it is his glory, not basenesse to look to the meanest of their creatures; it is a poor resemblance & empty shadow that Kings have of him: *He rules in the Kingdomes of men,* & to him belongs the dominion & the glory, he deserves the name of a King, whose beck Heaven & earth obeyes. Can a King command that the Sea flow not? Can a Parliament act and ordain that the Sun rise not, or will these obey them? Yet at his decree and command the Sun is dark, the Sea stands still, the Mountains tremble, *at thy rebuke the Seafled.* Alas! What do we mean that we look upon creatures, & act our selves as if we were independent in our being and moving? How many things fall out & you call them casuall, & attribute them to Fortune? How many things do the World gaze upon, think upon, and discourse upon, and yet not one thought, one word of God all the time? What more contingent than the falling of a sparrow on the grōnd? And yet even that is not unexpected to him, but it flows from his will & counsel: What lesse taken notice of or know than the hairs of your head? yet these are particularly numbred by him, and so no power in the World can add to them, or diminish from them, without his counsell. O, what would the belief of this do to raise our hearts to sutable thoghts of God above the creatures, to encrease the fear, faith and love of God, and to abate from our fear of men, & our vain and unprofitable cares and perplexities? How would you look upon the affairs of men the counsels, contrivances, endeavours; & successes of men, when they are turning upside down, and plotting the ruine of his people, & establishing themselves alone in the earth? What would you think of all these revolutions at this time? Many souls are astonished at them, and stand gazing at what is done and to be done; and this is the very language of your spirits and wayes. *The Lord hath forsaken the earth,* the Lord seeth not: this is the language of our Parliaments and people, they do imagine that they are doing their own businesse, and making all sure for themselves: But O, what would a soul think that could escape above them all and arise up to the first wheele of present motions? A soul that did stand upon the exaled Tower of the Word of God, and looked off it by the prospect of faith, would presently discover the circle in which all these wandrings and changes are confined, and see Men, States, Armies, Nations, and all of them doing nothing but turning about in a round (as horse in a Mill) from Gods eternall purpose, by his Almighty Power, to his unspeakeable glory: you might behold all these extravagant motions of the creatures, inclosed within those limits, that they must begin here, and end here, though themselves are so beastly, that they neither know *of whom,* nor *for whom* their counsels and actions are: Certainly, Satan cannot break without this compasse to serve his own humour, principalities and powers cannot do it; if they will not glorifie him, he shal glorifie himself by them, and upon them."},{"number":21,"title":"Of the first Covenant made with Man","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[],"text":"Gen. 2. 17. *In that day thou eatest, thou shalt die the death.* Gen. 1. 26. *Let us make man according to our image.*\n\nThe state wherein man was created at first, you heard was exceeding good, all things very good; and he best of all, the choisest externall & visible peece of Gods workmanship, made according to the most excellent pattern, *after our Image;* though it be a double misery to be once happy; yet seeing the knowledge of our misery is by the grace of God made the entry to a new happinesse, it is most necessary to take a view of what man once was, that we may be more sensible of what he now is. You may take up this Image and likenesse in three branches. First, there was a sweet conformity of the soul in its understanding, will, and affections unto Gods holinesse & light: A beautifull light in the mind, dirived from that fountain-light, by which *Adam* did exactly know both divine and naturall things: What a great difference doth yet appear between a learned man and an ignorant rude person, though it be but in relation to naturall things; the one is but like a beast in comparison of the other? O how much more was there between *Adams* knowledge, and that of the most learned? The highest advancement of Art and Industry in this life, reaches no further then to a learned ignorance of the mysteries in the works of God, and yet there is a wonderfull satisfaction to the mind in it; But how much sweet complacency hath *Adam* had, whose heart was so enlarged as to know both thing higher and lower, their natures, properties, & vertues, and severall operations? No doubt could trouble him, no difficulty vex him, no controversie or question perplex him; but above all, The knowledge of that glorious & eternall Being, that gave him a being, and iniused such a spirit into him; the beholding of such infinite treasures of wisdome, and goodness, & power in him, what an amiable and refreshfull sight would it be, when there was no cloud of sin and ignorance to interpose and eclipse the full enjoyment of that increated light? When the Aspect of the Sun makes the Moon so glorious & beautifull, What may you conceive of *Adams* soul framed with a capacity to receive light immediatly from Gods countenance? How fair and beautifull would that soul be, until the dark cloud of sin did interpose it self? Then consider what a beautifull rectitude and uprightnesse, what a comely order and subordination would ensue upon this light, and make his will and affections wonderfull good? *Eccl. 7. 29. God made man upright.* There was no throw or crack in all, all the powers of the sou bending upright towards that fountain of all gooness; now the soul is crooked & bends downward towards those base earthly things, that is the abasement of the soul, then it looked upright towards God, had no appetite, no delight but in him and his fulnesse, and had the Moon or changeable World under its feet; there was a beauty of holynesse and righteousnesse, which were the colours that did perfect and adorn these lineaments of the Image of God, which knowledge did draw in the soul: *He was a burning and shining light,* may be truly said of *Adam,* who had as much life as light, as much delight in God as knowledge of him: this was the right constitution and disposition of Man his head lifted up in holinesse & love towards God, his arms stretched out in righteousnesse and equity towards man, and all the affections of the man under their command, they could not trouble this sea with any tempest, because they were under such a powerful Commander, who kept them under such aw & obedience, as the Centurion his servants, saying unto one go, and he goeth, and to another come, & he cometh, sending out love one way, holy hatred another way. These were as Wings to the Bird to flee upon, as Wheels to the Chariot to run upon, thogh now it be turned just contrary, that the Chariot draws the Coach-man, because the motion is downward. There could be no motion in an upright mans soul till the holy and righteous will gave out a sentence upon it; that was the *Primum mobile,* which was turned about it self by such an *Intelligentia* as the understanding. And so it was in Christ, affection could not move him, but he did move his own affections, *He troubled himself.* In us the servants rides on horses, and the Prince walks on foot; and as in a distempered society, the Laws & Ordinances proceed by an unnaturall way, from the violence of unruly subjects usupring over their Masters. Holy and righteous man could both raise up his affections, and compose them again, they were under such nurture and discipline; He could have said, Hitherto, and no further, in which there was some resemblance of God, ruling the raging and unruly Sea, But now, if once they get entry into our City, they are more powerfull than the Governour, & will not take laws from him, but give rather; when we have given way to our passions, they do next what they please, not what we permit.\n\nNext his excellency consisted in such an immunity and freedom from all fear of misery and danger, from all touch of sorrow or pain, & did enjoy such an holy complacency and delight in his own estate, as made him compleatly happy. In this he was like God. That is, His blessednesse that he is absolutely well pleased in himself, that he is without the reach of fear & danger, that none can impair it, none can match it, *I am God, and none else,* that is sufficiency of delight to know himself and his own sufficiency: Indeed, Man was made changeable, mutably good, that in this he might know God was above him, and so might have ground of watchfulnesse and dependance upon him for continuance of his happinesse who made him happy: But being made so upright, no disquieting fear, nor perplexing care could trouble him. Then lastly, if you add unto this, holy satisfaction with his own state and freedom, the dominion and soveraignty he had over the creatures, as a consequent flowing from 〈◊〉 Image, you may imagine what a happy Creature he was. Whatsoever contentment or satisfaction the Creatures could afford, all of them willingly & pleasantly wold concur to bestow it upon man, without his care or toil, as if they had accounted it their happines to serve him. What more excellent than this order? Man counting it his happinesse and delight to serve God, & creatures esteeming it their happiness to serve Man, all things running towards him with all their goodnesse, as to a common Center: And he returning all to God from whence they did immediatly flow: Thus besides the fulnesse and riches of Gods goodness immediatly conferred upon man, he was enriched with all store & goodness that the earth was full of.\n\nGod having made man thus, & furnished him after this manner, he gave him a Law, and then he made a Covenant with him, there was a Law first imprinted into *Adam,* and then a Law prescribed unto him, there was a Law written in his heart, the remainder of which, *Paul* saith, makes the Gentiles inexcusable; but it was perfectly drawn in him: All the principles and notions of good and evil, were exactly drawn in it: He had a naturall discerning of them, and a naturall inclination to all good, and aversion from all evil: As there is a kind of Law imposed by God upon other creatures, which they constantly keep, and do not swerve from, even his decree and commandement, to the obedience of which they are composed and framed, the Sea hath a Law & command to flow and ebbe, and it is that command that breaks its proud waves on the sand, when they threaten to over-flow mountains, the beasts obey a Law written in their eating and drinking, of satisfying their senses, & every one hath its severall instinct & propension to severall operations: So God gave a more noble instinct unto man, suiteable to his reasonable soul, an instinct and impulse to please God, in such duties of holinesse & righteousnesse, a sympathy with such wayes of integrity and godlinesse, and an innate antipathy against such wayes as were displeasing to him or dishonourable to the creature: There is a kind of comlinesse & sweet harmony and proportion, between such works; as the love of God, and man, the use of all for his glory, of whom all things are, and mans reasonable being; such a thing doth suite and become it: Again other things as the hatred of God and men, neglect and forgetfulnesse of him, drunkennesse and abasing lusts of that kind, do disagree, and are undecent to it: O how happy was *Adam* when holinesse and righteousnesse were not written on Tables of stone, but on his heart, and when there was no need of externall perswasion, but there was an inward impulse inclining him strongly, and laying a kind of sweet necessity, upon him, to that which was both his duty to God & men, and his own dignity and priviledge? This was no question, the very beauty of his soul, to be not only under a Law, proper & peculiar to himself, but to be inwardly framed & moulded to it, to be a living law unto himself.\n\nBut besides this inward imprinted law, of Holines and Righteousnesse, which did without more rules direct and determine him to that which is in it self good, it pleased the Lord to prescribe and impose a positive Law unto him, to command him abstinence from a thing neither good nor evill, but indifferent and such a thing as of it self he might have done, as well as made use of any other creature; there was no difference between the fruit was discharged him, and the fruit of the rest of the garden, there was nothing in it did require abstinence, and nothing in him either. Yet for most wise and holy ends, the Lord enjoyns him to abstain from that fruit, and puts an act of restraint upon him, to abridge his libertie in that which might prove his obedience and not hinder his happinesse, or diminish it; because he furnished him abundantly beside. You may perceive two reasons of it: one is, that the soveraign power and dominion of God over all men may be more eminently held forth and that visibly in such asymbol and sign. He who put man in such a well furnished house, and placed in such a plentifull and fruitfull garden, reserves one tree, *thou shalt not eat thereof,* to let *Adam* see and know that he is the Soveraign owner of all things, and that his dominion over the creatures, and their service unto him, was not so much for any naturall prerogative of man above them, as out of divine bounty and indulgence, because he had chosen a creature to himself, to beautifie and make happy. This was a standing visible testimony to bring man continually to remembrance of his Soveraignty, that being thus far exalted above other creatures, he might know himself to be under his Creator, and that he was infinitely above him: That he might remember his own homage and subjection to God, when ever he looked upon his dominion over the creatures, and truly in other naturall duties which an inward principle & instinct drives unto, the suitablenesse and conveniency or beauty of the thing, doth often preponderate, and might make man to observe them, without so much reward of the will and pleasure of the most high, but in this the Lord would have no other reason of obedience to appear, but his own absolute will and pleasure to teach all men to consider in their actings, rather the will of the Commander, than the goodnesse or use of the thing commanded. And then for this reason it was enjoyned to make a more exact tryall, and to take a more ample proof of *Adams* obedience. Oftentimes we do things commanded of God, but upon what ground or motive? Because our own interest lyes in them, because there is an inward weight and *pondus* of affection pressing us to them. The Lord commands the mutuall duties between Parents and Children, between Man & Wife, between Friends; duties of self-preservation and defence, & such like; And many are very exact and diligent in performing these: But from what principle its easie to discern, not because they are commanded of God (not so much as a thought of that, for the most part) but because of an inward and natural inclination of affection towards our selves and our relations, which is like an instinct and impulse driving us to these duties. And truly we may say, its the goodnesse and bounty of the Lord, that hath conjoyned in most parts of commanded duties, our own interest and advantage, our own inclination and propension with his Authority, or else the toyle and pain of them would over-ballance the weight of his Authority. Now then is such duties as are already imprinted on mans heart, and consonant to his own reason, there cannot be a clear proof of obedience to Gods will, the poor and naked nature of obedience doth not so clearly shine forth in the observation of these, it is no great tryall of the creatures subjection of its will to his suppream will, when there are so many reasons besides his will, which may incline mans will unto it: But here, in a matter in it self pleasant to the senses, unto which he had a natural inclination, the Lord interpoles himself by a command of restraint, to take full probation, whether man would submit to his good pleasure meerely for it self, or whether he would obey meerly because God commands: And indeed in such like duties as have no commendation but from the will, and authority of the Law-giver, it will appear whether mans obedience be poor and simple obedience, & whether men love obedience for it self alone, or for other reasons: Therefore the Lord saith, obedience is better than sacrifice, and disobedience is rebellion. Suppose in such things as can neither hurt us nor help us, God put a restraint upon us, though obedience may be of lesse worth than in other more substantial things, yet disobedience in such easie matters is most heinous, because it proclaims openly rebellion against God; if it be light and easie, it is more easie obeyed, & the more sin and wickednesse in disobeying, & therefore is *Adams* sin called disobedience in a signall manner *Rom.* 5. because by refusing such a small point of homage and subjection, he did cast off Gods power and authority over him, and would not acknowledge him for his Superiour. This should teach us who believe the repairing that Image by Jesus Christ, to study such a respect and reverence to Gods holy Will, as to do all things without more asking, Why it is so? If we once know what it is, there is no more question to be asked. Of creatures we must enqnire a *quare,* after a *quid,* a *why,* after we know what their will is: But Christians should have their wills so subdued unto Gods, that though no profite nor advantage were to redound by obedience, though it were in things repugnant and crosse to our inclination and humour, yet we should serve and obey him, as a testimony of our homage and subjection to him; and till we learn this and be more abstracted from our own interests in the wayes of obedience, even from the interests of peace, and comfort, & liberty, we do not obey him, because he commands, but for our own sakes. It is the practise of *Antinomians,* and contrary to true Godlinesse, to look upon the Law of God as the creatures bondage, as most of us do in our walking; a Christian in whom that image of God is renewed according to righteousnesse and holinesse should esteem subjection & conformity to a Law, & to the will of God his only true liberty, yea the very beauty of the soul; & never is a soul advanced in conformity to God, till this be its delight, not a burden or taske."},{"number":22,"title":"Of the first Covenant","part":null,"questions":[12],"paragraphs":[],"clauses":[],"items":[],"text":"Gal. 3. 12. *The Law is not of faith, but the man that doth them shal live therein.* Gen. 2. 17. *What day thou eatest thereof thou shalt die.*\n\nThe Lord made all things for himself, to shew forth the glory of his Name, & man in a more eminent and speciall manner, for the more eminent manifestations of himself, therefore all his dealings towards men, whether righteous or sinfull, do declare the glory of God. Particularly, in reference to the present purpose, he resolved to manifest two shining properties, his Soveraignty and Goodnesse, his Soveraignty is shewed in giving out a Law and Command to the creature, & his goodnesse is manifested in making a Covenant with his creature: As here you see the termes of a Covenant, a duty required, & a promise made, and in case of failing, a threatning conformed to the promise. He might have required obedience simply, as the Lord & Soveraign owner of the Being and operations of the creatures, and that was enough of obligation to bind all flesh; that the Creator is Law-giver, that he who gives a being doth set bounds and limits to the exercise and use of that being? But it pleased the Lord in his infinite goodness & love, to add a promise and threatning to that Law & Command, & so turnes it to the nature of a voluntary Covenant and agreement whereby he doth mitigate and sweeten his Authority and Power, and condescends so low to man as to take on himself a greater obligation than he puts upon man, *Do this and thou shalt live.* He might then out of his absolutenesse & power, have required at the creatures hand any termes he pleased, even the hardest could be imagined, and yet no injustice in him, he might have put Laws on men to restrain all their naturall liberty, and in every thing to proclaim nothing but his own supremacy. But O what goodnesse and condescension is even in the very matter of the Law, & then in the manner of prescribing it with a promise: In the matter so just & equitable to convince all mens consciences; yea, even engraven on their hearts, that he layes not many burdens on, but what mens consciences must lay on themselves, that there is nothing in it all when summed up harder than this, love God most of all, & thy neighbour as thy self, which all men must proclaim to be due, though it had not been required: And but one precept added by his meer Will, which yet was so easie a thing, as it was a wonder the Lord of all put no other conditions on the creature: And then for the manner, that it is propounded in Covenant-wise, with a promise (not to expect the creatures consent, for it did not depend on his acception, he being bound to accept any termes his Lord propounded) but because the matter and all was so equitable, & the conditions so ample, that if it had been propounded to any rational man, he would have consented with an admiration at Gods goodnesse: Indeed if we speak strictly, there cannot be a proper Covenant between God and man, there is such an infinite distance between such unequal parties, our obedience and performance being absolutely in his power, we cannot promise it as our own, and it being but our duty, we cannot crave or expect a reward in justice, neither can he owe any thing to the creature; yet it pleased his Majesty to propound it in these termes, and to stoop so low unto mens capacities, and as it were come off the throne of his Soveraignty, both to repuire such duties of men, and to promise unto them such a free reward, and the reasons of this may be plain upon Gods part, & upon ours: in such dealing, he consulted his own glory, & mans good. His own glory, I say, is manifested in it, & chiefly the glory of his goodnesse & love, that the most High comes down so low as to article with his own foot-stool, that he changes his absolute right, into a moderate and temperate Government, and tempers his Lordly & truly Monarchicall power by such a commixture of gentlenesse & goodnesse, in requiring nothing but what man behoved to call reasonable and due; and in promising so much as no creature could challenge any title of it. When the Law was promulgate. *Do this,* Eat not of this Tree, *Adams* conscience behoved to say, Amen Lord, all is due, all the reason in the Word for it: But when the promise is added, & the Trumpet sounds longer, thou shalt live, O more than reason, more then is due, must his conscience say, It was reason, that the most high Lord should use his foot-stool as his foot-stool, & set his servant in the place of a servant, and so keep distance from him: But how strange is it, that he humbles himself to make friendship with man to assume him in a kind of familiarity & equality? And this Christ is not forgetfull of, when he restores men, he puts them in all their former dignities, *I call you not servants, but friends:* Next, his wisdome doth appear in this, that when he had made a reasonable creature, he takes a way of dealing suitable to his Nature, to bring forth willing and free obedience by the perswasion of such a reward, and the terror of such a punishment. He most wisely did inclose the will of man as it were one both sides with hedges of punishment and reward, which might have been a sufficient defence or guard against all the irruptions of contrary perswasions, that man might continue in obedience, and that when he went to the right hand or left, he might be kept in, by the hope of such an ample promise, & the fear of such a dreadfull threatning. But then the righteousnesse of God doth appear in this: for there is nothing doth more illustrate the justice of the Judge, then when the Malefactor hath before consented to such a punishment in case of transgression; when the Law is confirmed by the consent and approbation of man, now he has man subscribing already to his judgment, and so all the world must stop their mouth and become guilty in case of transgression of such a righteous command after such warning.\n\nBut in the next place, its no lesse for mans good: What a honour and dignity was put upon man, when he was taken into friendship with God? To be in covenant of friendship with a King, O what a dignity is it accounted? And some do account it a great priviledge to be in company and converse with some eminent and great person. But may not man say with the Psalmist, *Lord what is man that thou art so mindfull of him, or the Son of man that thou visitest him? Psal.* 8. Again, what way more fit and sutable to stir up and constrain *Adam* unto a willing and constant obedience? When he had the encouragement of such a gracious reward, & the determent of such a fearfull punishment: Between these two banks might the silver streams of obedience have run for ever without breaking over. He was bound to all, though nothing had been promised: But then to have such a hope, what spirits might it adde to him? The Lord had been free upon mans obedience either to continue him his happy estate, or to denude him of it, or to annihilate him, there was no obligation lying on him; but now, what confirmation might man have by looking upon the certain recompence of reward? When God brings himself freely under an Obligation of a Promise, and so ascertains it to his soul, which he could never have dreamed of, & gives him liberty to challenge him upon his faithfulnesse to perform it. And then lastly, there was no way so fit to commend God, and sweeten him unto his soul, as this. *Adam* knew that his goodnesse could not extend to God, that his righteousnesse could not help him, nor his wickednesse hurt him, and so could expect nothing from his exact obedience; but now when Gods goodnesse doth so overflow unto the creature, and the Lord takes pleasure to communicate himself to make others happy, though he had need of none: O, how must it ingage the heart of man to a delightfull remembrance and converse with that God? As his authority should imprint reverence, so his goodnesse thus manifested should engrave confidence. And thus the life of man was not only a life of obedience, but a life of pleasure and delight; not only a holy, but a happy life, yea, happy in holinesse.\n\nNow as it was *Pauls* great businesse in preaching, to ride marches between the covenant of grace, and the covenant of works, to take men off that old broken ship to this sure plank of grace that is offered by Jesus Christ to drowning souls: So it would be our great work to shew unto you the nature of this Covenant, and the terms thereof, that you may henceforth find and know that salvation to be now impossible by the Law, which so many seek in it; We have no errand to speak of the first *Adam,* but the better to lead you to the second: Our life was once in the first, but he lost himself and us both, but the second by losing himself saves both. We have nothing to do to speak of the first Covenant, but that we may lead you or pursue you rather to the second, established upon better tearms and better promises.\n\nThe tearms of this covenant are, *Do this and live:* perfect obedience without one jot of failing or falling, an intire and universall accomplishment of the whole will of God, that is the duty required of Man; there is no latitude left in the bargain, to admit endeavours in stead of performance, or desire in stead of duty: there is no place for Repentance here, if a Man fall in one point he falls from the whole promise; by the tenour of this bargain, there is no hope of recovery. If you would have the duty in a word, Its a love of God with all our heart and soul, & our Neighbour as our self, & that testified & verified in all duties & offices of obedience to God, & love to men, without the least mixture of sin & infirmity. Now, the promise on Gods part is indeed larger then that Duty, not only because undeserved, but even in the matter of it, it’s so abundant; Life, eternal life, continuance in a happy estate. There is a threatning added, *In what day thou eatest, thou shalt die:* that is, thou shalt become a mortall and miserable creature, subject to misery, here and hereafter, which is more pressingly set down in that Word, *Cursed is he that abides not in all things written in the law to do them.* It is very peremptory, that men dream not of escaping wrath, when they break but in one suppose they did abide in all the rest Cursed is every man from the highest to the lowest, the Lord Almighty is engaged against him, his countenance, his Power is against him to destroy him & make him miserable; whoever doth fail but in one jot of the commands, he shall not only fall from that blessed condition freely promised, but lose all that he already possessed, fall from that image of God, dominion over the creatures, and incur, in stead of that possessed and expected happinesse, misery here on soul & body, in pains, sicknesses, troubles, griefs, &c. And Eternal misery on both, without measure hereafter. *Eternall destruction from the presence of the Lord, & the glory of his power.*\n\nNow, *This Law is not of Faith,* saith the Apostle: This opens up the nature of the bargain, and the opposition between the present Covenant & that which is made with lost sinners in a Mediator. This Covenant is called, of Works, *Do this and live,* To him that worketh is the promise made, though freely too. It is grace that once a reward should be promised to obedience, but having once resolved to give it, herein justice appears in an equall and uniform distribution of the reward, according to Works, So that where there is an equality of works there shall be an equality of reward, and no difference put between persons equall: Which is the very freedome of the Covenant of grace, that it passes overall such considerations; and deals equally in mercy with unequall sinners, & unequally it may be with them that are equall in nature.\n\nYou may ask was not *Adam* to believe in God, & did not the Law require faith? I answer, Christ distinguishes a twofold faith, *You believe in God, believe also in me.* No question he was called to believe in God the Creator of the World, and that in a three-fold consideration.\n\nFirst to depend on God the self-beeing and fountain-good: his own goodnesse was but a fluxe and emanation from that Sun of righteousnesse, & so was to be perpetuated by constant abiding in his sight; the interposition of mans self between him and God did soon bring on this eternal night of darknesse. Nature might have taught him to live in him in whom he had life, & beeing, and motion, and to forget & look over his own perfections as evanishing shadows: But this quickly extinguished his life when he began to to live in himself.\n\nNext, he was obliged to believe in Gods word both threatning and promise, & to have these constantly in his view: And certainly if he had kept, in his serious consideration, the inestimable blessing of life promised, and the fearful curse of death threatned, if he had not been induced first to doubt, and then to deny the truth and reality of these, he had not attempted such a desperate rebellion against the Lord.\n\nThen thirdly, he was to believe and perswade himself of the Lords fatherly love, and that the Lord was well pleased with his obedience, and this faith would certainly beget much peace & quietnesse in his mind and also constrain him to love him, and live to him who loved him, and gave him life and happinesse out of love; yet this holds true that the Apostle saith, the *law is not of faith,* to wit, in a Mediator and Redeemer; it was a bond of immediate friendship, there needed none to mediate between God and man, there needed no reconciler, where there was no ods nor distance? But the Gospell is of Faith in a Mediator; its the souls plighting its hope upon Jesus Christ in its desperate necessity, & so supposes man sinfull and miserable in himself and in his own sense too, and so putting over his weight & burden upon one whom God hath made mighty to save: The Law is not of Faith, but of perfect works, a watch-word brought in of purpose to bring men off their hankering after a broken and desperate Covenant; It admits no repentance, it speaks of no pardon, it declares no Cautioner or Redeemer; there is nothing to be expected, according to the tenor of that Covenant, but wrath from Heaven; either personall obedience in all, or personall punishment for ever, that is the very tearms of it, & it knows no other thing. Either bring compleat righteousnesse and holinesse to the promise of life, or expect nothing but death.\n\nThis may be a sad meditation to us, to stand and look back to our former estate & compare it with that into which we are fallen: that Image we spoke of is defaced and blotted out, which was the glory of the Creation, and now there is nothing so monstrous, so deformed in the world as man; the corruption of the best thing is alwayes worst, the ruines of the most noble creature are most ruinous, the spot of the soul most abominable; we are nothing but a masse of darknesse, ignorance, errour, inordinate lust, nothing but confusion, disorder and distempers in the soul, and in the conversation of men, & in sum, that blessed bond of friendship with God broken, discord & enmity entered upon our side, & separated us from God, and so we can expect nothing from that first Covenant, but the curse and wrath threatned: By one mans disobedience sin entered upon all, & death by sin; because in that agreement *Adam* was a common person representing us, and thus are all men once subject to Gods judgement, & come short of the glory of God, fallen from life into a state of death, & for any thing could be expected irrevocably. But it hath pleased the Lord in his infinite mercy, to make a better Covenant in Christ his Son, that what was impossible to the Law, by reason of our weakness and wickedness, his Son, sent in the flesh, condemned for sin, might accomplish, *Rom.* 8. 3. There is some comfort yet after this, that Covenant was not last, and that sentence was not irrevocable: He maketh a new transaction, layes the iniquity of his elect upon Christ, and puts the curse upon his shoulders which was due to them: Justice cannot admit the abrogation of the Law; but mercy pleads for a temperament of it: and thus the Lord dispenses with personal satisfaction, which in rigour he might have craved; and finds out a ransom, admits another satisfaction in their name: And in the Name of that Cautioner and Redeemer, is salvation preached upon better terms, *Believe, and thou shalt be saved, Rom.* 10. Thou lost and undone sinner, whoever thou art, that findest thy self guilty before God, and that thou canst not stand in judgement by the former Covenant; thou who hast no personal righteousness, and trusts in none, come here, embrace the righteousness of thy Cautioner; receive him, and rest on him, and thou shalt be saved."},{"number":23,"title":"Of the state wherein man was created, and how the Image of God is defaced","part":null,"questions":[13],"paragraphs":[],"clauses":[],"items":[],"text":"Eccles. 7. 29. *God made man upright, but he sought out many inventions.*\n\nThe one half of true Religion consists in the knowledge of ourselves, and the other half in the knowledge of God; and whatever besides this, men study to know and apply their hearts unto, it’s vain and impertinent, and like medling in other mens matters, neglecting our own, if we do not give our minds to the search of these All of us must needs grant this in the general, that it is an idle and improfitable wandering abroad, to be carried forth to the knowledge and use of other things, and in the mean time to be strangers to our selves, with whom we should be most acquainted. If any man was diligent and earnest in the enquiry and use of the things of the world, *Solomon* was; he applyed his heart to seek out wisdom, and what satisfaction was in the knowledge of all things natural, and in this he attained a great degree beyond all other men; yet he pronounces of it all, after experience and tryal, that *this also was vanity, and vexation of spirit;* not only empty and unprofitable, and not conducing to that true blessedness he sought after; but hurtful and destructive, nothing but grief and sorrow in it. After he had proved all, with a resolution to be wise, yet it was far from him, *I said, I will be wise, but it was far from me,* verse 23. And therefore, after long wandering abroad, he returns at length home to himself, to know the estate of mankind; *Lo, this only have I sound,* &c. ver. 29. When I have searched all other things, & found many things by search, yet (saith he) what doth it all concern me, when I am ignorant of my self? There is one thing concerns me more then all, to know the original of Man, what he once was made, and to know how far he is departed from his Original. This only I have found profitable to men, and as the entry and preparation to that blessedness I enquire for, To have the true discovery of our misery.\n\nThere are two things then concerning man that you have to search & to know, & that not in a trifling or curious manner, as if you had no other end in it but to know it, as men do in other things, but in a serious & earnest way, as in a matter of so much concernment to our eternal well-being. In things that relate particularly to our selves, we labor to know them for ome advantage, besides the knowing of them, even though they be but smal and lower things; how much more should we propose this unto our selves in the search and examination of our own estate, not meerly to know such a thing; but to know it that we may be 〈◊〉 up and provoked in the sense of it, to look after the remedy that God holds forth? There are two things that you have to know, What man once was made, and how he is now unmade: how happy once, and how miserable now. And answerable to these two, are the branches of the Text; *God made man upright,* that he was once; *and they have fought out many inventions,* not being contented with that blessedness they were created into, by catching at a higher estate of wisdom, have fallen down into a gulf of misery, as the man that gazed on the stars above him, and did not take notice of the pit under his feet till he fell into it; and thus man is now. So you have a short account of the two estates of men, of the estate of grace and righteousness without sin, and the estate of sin and misery 〈◊〉 grace: You have this 〈◊〉 story of man, from the creation unto his present condition. But all the matter is, to have the lively sense of this upon our hearts: I had rather that we went home bewailing our loss, and lamenting our misery, and longing for the recovery of that 〈◊〉, then that we went out with the exact memory of all 〈◊〉 is spoken, and could repeat it again.\n\n*God made man upright.* At his first moulding the Lord shewed excellent Art and Wisdom, and Goodness too: Man did come forth from under his hand in the first edition very glorious, to show what he could do. *Upright,* that is, all right & very exactly conformed to the noble and high pattern, endowed with divine wisdom, such 〈◊〉 might direct him to true happiness, and furnished with a divine willingness to follow that direction: The command was not above his head as a rod, but within his heart as a natural instinct; all that was within him was comely & beautiful: for that glorious light that shined upon him, having life and love with it, produced a sweet harmony in the soul; he knew his duty, and loved it, and was able to perform it. O! how much is in this one word▪ *Upright?* Not only sincerity and integrity in the soul, but perfection of all the degrees and parts; no part of holiness wanting, and no measure of these parts; no mixture of darkness or ignorance, no mixture of indisposition or unwillingness; godliness was sweet, and not laborious; the love of God possessing the heart, did conform all within and without to the will of God: and, O how beautiful was that conformity, and that love of God! the fountain-being did send forth as a stream, love and good-will to all things, as they did partake of Gods Image: and so holiness towards God did beget righteousness towards men, and made men to partake of one anothers happiness.\n\nThis is a survey of him in his integrity as God made him; but there follows a sad *but,* a sad and woful exception: *but they have sought out many inventions.* We cannot look upon that glorious estate whereinto man was made, but straightway we must turn our eyes upon that misery into which he hath plunged himself, and be the more affected with it, that it was once otherwise. It is misery in a high degree to have been once happy; this most of all agredges our misery, and may encrease the sense of it, that such Man once was, and such we might have been, if we had not destroyed our selves. Who can look upon these ruins, and refrain mourning? It’s said, that those who saw the glory of the first Temple, wept when they beheld the second, because it was not answerable to it in magnificence and glory: So, I say, it might occasion much sadness & grief, even to the children of God, in whom that Image is in part repaired; and that by a second Creation, to think how much more happy and blessed Man once was, who had grace and holiness without sin. But certainly, it should and must be at first, before this Image be restored, the bitter lamentation of a soul, to look upon it self wholly ruinous and defaced, in the view of that glorious stately fabrick which once was made. How lamentable a sight is it to behold the first Temple demolished, or the first Creation defaced, and the second not yet begun in many souls, the foundation-stone yet not laid? It was a sad and doleful invention which Satan inspired at first into mans heart, to go about to find out another happiness, to seek how to be wise as God; an invention that did proceed from hell, how to know evil experimentally and practically by doing it; that invention hath invented and found out all the sin and misery under which the world groans. It is a poor invention to devise misery and torment to the creature; this was the height of solly and madness, for a happy creature to invent how to make it self miserable, and all others. Indeed he intended another thing to be more happy, but pride and ambition got a deserved fall: the result of all, is sin and misery.\n\nAnd now, from this first devillish invention, the heart of man is possessed with a multitude of vain imaginations. Man is now become vain in his imaginations, and his foolish heart is darkned; that divine wisdom he was endowed withall, is eclipsed; for it was a ray of Gods countenance, and now he is left wholly in the dark, without a guide, without a director or leader; he is turned out of the path of holiness, and so of happiness; a night of gross darkness & blindness is come on, & the way is full of pits and snares, & the end of it is at best, eternal misery; and there is no lamp, no light to shine in it, to show him either the misery that he is posting unto, or the happinesse that he is flying from: There is nothing within him sufficient to direct his way to blessednesse, and nothing willing nor able to follow such a direction. And thus Man is left to the invention and counsel of his own desperately wicked and deceitful heart; and that is above all plagues to be given up to a reprobate mind. He is now left to such a tutor and guider, and it is full of inventions indeed. But they are all in vain, that is, all of them unsufficient for this great purpose; all of them cannot make one hair that is black white, much lesse redeem the soul, but besides, they are destructive; they pretend to deliver, but they destroy; a desperate wicked heart imagineth evil continually, evil against God and evil to our own souls; and a deceitful heart smooths over the evil, and presents it under another notion, and so, under pretence of a friend, it’s the greatest enemy a man hath, a bosome enemy. Al mens inventions, thoughts, cogitations, projects and endeavors, what do they tend to, but to the satisfaction of their lusts; either the lusts of the mind, as Ambition, Pride, Avarice, Passion, Revenge, and such like, or the lusts of the body, as pleasure to the ears; and to the eyes, and to the flesh? Man was made with an upright soul, with a dominion over that brutish part more like Angels: But now, all his invention run upon that base and beastly part, how to adorn it, how to beautifie it, how to satisfie it, and for this his soul must be a drudge and slave: And if men rise up to any thoughts of a higher life, yet what is it for, but to magnifie and exalt the flesh to seek an Excellency within which is lost, and so to satisfie the pride and self-love of the heart. If any man comes this length, 〈◊〉 to apprehend some misery; yet how vain are his inventions about the remedy of it, not knowing how desperate the disease is, men seek help in themselves, & think by industry and care, & art, to raise themselves up in some measure, & please God by some expiations or sacrifices of their own works: Now, this tends to no other purpose; but to satisfie the lust of mans pride, and so it increases that which was mans first malady, and keeps them from the true Physician. In a word, all mens inventions are to hasten misery on him, or to blindfold himself till it come on; all his invention cannot reach a delivery from this misery: Let us therefore consider this which *Solomon* hath found out, and if we carefully consider it, and accurately ponder it in relation to our own souls, thē have we also found it with him. Consider I say what man once was, and what you are now, and bewaile your misery and the fountain of it, our departure from the fountain of life and blessednesse: know what you are, not only weak, but wicked, whose art and power lyes only in wickednesse, skilful, and able only to make your self miserable, and let this consideration make you cast away all your confidence in your selves, and carry you forth to a Redeemer, who hath found a ransome, who hath found out an excellent invention to cure all our distempers and desperate diseases. The counsel of the holy Trinity that met about (if I may speak so) our creation in holynesse and righteousness after his own Image, that same hath consulted about the rest of it, & hath found out this course, that one of them shal bee made after mans Image, and for this purpose that he may restore again Gods Image unto us: O bless this deep invention and happy contrivance of heaven that could never have bred in any breast but in the depths of eternal wisedome, and let us abandon & forsake our own imaginations, and foolish inventions; let us become fools in our own eyes, that we may become wise. Man by seeking to be wise, became a fool, that was an unhappy invention; now its turned contrary, let all men take with their folly and desperate wickedness, let not the vain thoughts and dreams of our own welbeing and sufficiency lodge within us, and we shal be made wise; come to the Fathers wisdom, unto Jesus Christ, who is that blessed invention of Heaven, for our remedy. *How long shal vain thoughts lodge within you?* O when will you be washed from them? How long shal not your thoughts transcend this temporal and bodily life? How long do you imagine to live in sin, and die in the Lord; to continue in sin, and escape wrath? Why do you delude your souls with a dream of having interest in the love of God, and purchasing his favor by your works? These are some of those many inventions man hath sought out."},{"number":24,"title":"Of sin by imputation and propagation","part":null,"questions":[15,16,17,18,19],"paragraphs":[],"clauses":[],"items":[],"text":"Rom. 5. 22. *Wherefore as by one man sin entered into the world, and death by sin, so death past upon all men, for that all have sinned.*\n\nThis is a sad subject to speak upon, yet it is not more sad then useful: though it be unpleasant to hold out a glass to men to see their own vile faces into, yet it is profitable, yea and so necessary, that till once a soul apprehend its broken and desolate condition in the first *Adam,* it can never heartily imbrace and come to the second *Adam.* You have here the woful and dreadful effects and consequents of the first transgression upon all mankind; the effect is twofold, sin and misery, or sin and death; the subject is universal in both, all men, the whole world. Behold what a flood of calamity hath entred at a smal cranny, by one mans transgression? May it not be said of sin in general, which the wise man speaks of strife? The beginning of sin is as when one lets out water, therefore it had been good leaving it off, before it had been medled with; it entred at a smal hole, but it hath overflowed a whole world since.\n\nThat which first occurs, is, that all mankind proceeding from *Adam* by ordinary birth, are involved in sin by *Adams* transgression. But that may seem a hard saying, that sin and death should flow unto the whole posterity who had no accession to *Adams* transgression. It would seem that every man should die for his own iniquity, and that it should reach no further in justice. But consider, I pray you, the relation that *Adam* stood into, and in which he is here holden out as a figure of Christ. *Adam* the first man was a common person representing all mankind, in whose happiness or misery all should share: God contracts with him on these terms, that his posterities estate should depend on his behavior. Now if all mankind would have reaped the benefite and advantage of *Adams* perseverance, if such an undeserved reward of eternal life would have redounded by the free promise unto them all, what iniquity is it that they also be sharers in his misery? Our stock & treasure was ventured in this vessel; & if we were to partake of its gain, why not of its loss? You see amongst men, children have one common lot with their parents; if the father be fore-faulted, the heirs suffer in it, & are cast out of the inheritance. It might appear a surer way to have the fortunes of all (so to speak) depend upon one, & their happiness assured unto them, upon the standing of one, then to have every one left unto himself, & his own well-being depending upon his own standing, as it is more likely one, and that the first one, shal not sin, then many, and especially when that one knew that the weight of all his posterity hung upon him, it might have made him very circumspect, knowing of how great moment his carriage 〈◊〉. But certainly we must look a little higher then such reasons, there was a glorious purpose of Gods predominant in this, else there was no natural necessity of imputing *Adams* sin to the children not yet born, or propagating it to the children: He that brought a holy one & undefiled out of a Virgin who was defiled, could have brought all others clean out of unclean parents: but there is a higher counsel about it, the Lord would have all men subject to his judgement; al men once guilty, once in an equal state of misery, to illustrate that special grace shewed in Christ the more, and demonstrate his power and wrath upon others. That which concerns us most; is to believe this that sin hath over-spread all; and, to have the lively impression of this, were of more moment to true Religion, than many discourses upon it. I had rather ye went home not cursing *Adam,* or murmuring against the most High; but bemoaning yourselves for your wretched estate, then be able to give reasons for the general imputation & propagation of sin. Ye all see it is, & therefore you should rather mourn for it, then ask why it is.\n\nThere is sin entred into the world by imputation, and also by propagation, *Adams* first sin and hainous transgression, is charged upon all his posterity, and imputed unto them, even unto them *who have not sinned according to the similitude of* Adams *transgression,* that is, actually as he did, Infants whom you call innocents (and indeed so they are in respect of you who are come to age) yet they are guilty before God of that sin that ruined all. Now that you may know what you are, and what little reason you have to be pleased with your selves, and absolve your selves as ye do. I shal unbowel that iniquity unto you, First, there was in it an open banner displayed against God: When the soveraign Lord had enjoyned his 〈◊〉 such a testimony of his homage and loyalty▪ and that so easie to be performed, and such as not a whit could abate from his happiness; what open rebellion was it to refuse it? It was a casting off the Soveraign dominion of God than which nothing can be more hainous as if the clay should refuse to serve the Potters pleasure, and therefore it is eminently and signally styled disobedience, as having nothing in it but the pure naked nature of disobedience; no difficulty to excuse it, for it was most easie, no pleasure to plead for it, for there were as good fruit beside, & a world of them. No necessity to extenuate it, so that you can see nothing in it, but the ugly face of disobedience and rebellion, *vers.* 19. Whereby man draweth himself from his allegiance due to his Maker, and shaketh off the yoke in reproach of the most High. Next, you may behold the vile and abominable face of ingratitude and unthankfulnesse in it, and truly heathens have so abhorred unthankfulnesse towards men, that they could not digest the reproach of it. *Ingratum si dixeris, omnia dixeris:* If you cal me unthankful, your may cal me anything, or all things, its a compend of al vices; Its even iniquity grown to maturity and 〈◊〉: But that such a fruit should grow out of such a holy and good spyle, so wel dressed and manured by the Lord, was a wonder, *Lord what is man that thou so magnified him, and made him a little lower than the Angels?* That thou put all things sublunary under his feet, and exalted him above them: For that creature chosen and elected from among all, to be his minion, to stand in his presence, adorned, & beautified with such gifts and graces, magnified with such glorious priviledges, made according to the most excellent pattern, His *own Image,* to forget all, & forget so soon; and when he had such a spacious Garden to make use of (as is supposed to make up the third part of the earth) to eat of no fruit but that which was forbidden there is no such monstrous ingratitude can be imagined as here was acted. But then consider the two fountains from which this flowed, unbelief and pride; & ye shal find it the heaviest sin in the world: unbelief of his word and threatning, first he was brought to question it and doubt of it, & then to deny it. A Word so solemnly and particularly told him by the truth it self, that ever a question of it could arise in his mind to get entry, what else was it than to impute iniquity to the Holy One? And that iniquity or falshood and lying, which his nature most abhors? What was it to blaspheme the most High and faithful God, by hearkning to the suggestions of his enemy, and credit them more then the threatning of God? To give the very flat contradiction to God, *we shal not die;* and to assent so heartily to Sathans slanders and reproaches of God. And this unbelief opened a door to ambition and bride, the most sacrilegious ingredient of all, which is most opposite to God, and unto which he most opposed himself from the beginning. *You shal be like gods,* Was he not happy enough already, & according to Gods Image? Nay, but this evil principle would arise up to the throne of God and sit down in his stead. Pride hath Atheism in it, to deny the true God, & yet would be a god it self. For the foot-stool to lift up it self thus, what an indignity was it? & indeed this wretched aime at so high an estate hath thrown us down as low as hell. You see then how injurious this transgression was to God. There was disobedience and rebellion in it, which denies his dominion and supremacy, there was unthankfulnesse in it, denying his goodness and bounty, there was unbelief in it contradicting his truth and faithfulnesse, & finally pride opposing it self to all that is in God, reaching up to his very crown of Majesty to take it off. You see then what you are guilty of, in being guilty of *Adams* transgression, many of you flatter your selves in your own eyes, that ye have not done much evil, and yee will justifie your selves in your comparisons with others. But I beseech you consider this; though you had never done personally good or evil, here that which drowned the World in misery is your sin, and charged upon you; you are guilty of that which ruined all mankind, and makes the Creation subject to vanity & corruption. O if ye believe this, ye would find more need of the second *Adam* than ye do. O how precious would this righteousnesse and obedience be to you, if ye had rightly apprehended your interest in the first mans disobedience?\n\nBut besides this imputation, there is much more propagated unto all, and that is a total corruption and depravation of nature in soul & body whereby man is utterly indisposed, disabled and made opposite unto all that is truly and spiritually good, and wholly inclined to all evil, & that continually which is commonly called Original sin: A total aversenesse from God, and from al goodnesse, an antipathy against the wayes of holinesse, & a propension & strong impulse towards evil, even as a stone move downward; This poyson & contagion of sin entering into the world, hath infected al, & gone through all the members; Neither is it any wonder it be so, whē this leprosie hath defiled the wals & roof of the house, I mean, hath made the Creation subject to vanity and corruption, It is no wonder that it spread abroad in his issue, and makes al unclean like himself; And truly this is it which most abases mans nature, and being seen, would most humble men; yea, til this be discerned no man can be indeed humbled, he will never apprehend himself so bad as he is, but still imagine some excellency in himself, til he see himself in this glasse: You talk of good natures, and good dispositions, *but in our flesh* (saith the Apostle) *dwels no good thing:* the seed of all wickednesse are in every one of us, & its the goodness of God for preserving humane society, that they are restrained and kept down in any from the grossest outbreakings. They know not themselves, who know any good of themselves, and they know not themselves who either are in admiration at, or in bitterness or in contempt against other sinners, whose sins are manifest to all. This were the only way to profite by looking on others evils, if we could straight way retire within and behold the root of that in our sevles, the fountain of it within us, and so grow in loathing not of these persons, but of humane nature, and in suitable thoughts of our selves & others, & might wonder at the goodnesse and undeserved bounty of the Lord that passes an act of restraint upon our corruption, & dammes it up. Oh that we could learn to loath our selves in other mens evils▪ thus we might reap good out of the evil, and prevent more in our selves; But the looking upon grosse provocations as singularities, make them more general, because every man does not charge himself with the corruption that is in all these, but prefers himself to another, therefore are reins loosed to corruption; & a sluce opened, that it may come out, that he who would not see his own Image in another mans face, may behold it in the glasse of his own abominations. There is no point lesse believed than this, though generally confessed, that man is dead in sins and trespasses, & impotent to help himself. You will hardly take with wickednesse when you confesse weaknesse, as if nature were only sick, but not dead, hurt, but not killed; therefore it is that so many do abide in themselves; and trusting to their own good purposes, & resolutions, & endeavors▪ do think to pacifie God▪ and help themselves out of their misery. But, O look again, and look in upon your selves in the glass of the Word, and there is no doubt but you will straightway be filled with confusion of face, and be altogether spoiled of good confidence and hope, as you call it: you will find your self plunged in a pit of misery, and all strength gone, and none on the right hand or the left to help you; and then, and not till then, will the second *Adams* hand stretched out for our help be seasonable.\n\nThat which next follows, is, that which is the companion of sin inseparably, *Death hath past upon all,* and that by sin. *Adams* one disobedience opened a port for all sin to enter upon mankind, and sin cannot enter without this companion Death. Sin goes before, and Death follows on the back of it, and these suite one another, as the work and the wages; as the tree and the fruit, they have a sibness one to another; sowing to corruption, reaps an answerable harvest, to wit, corruption: Sowing to the wind, and reaping the whirlewind, how suitable are they? That men may know how evil and bitter a thing sin is, he makes this the fruit of it. In his first Law and sanction given out to men, he joyns them inseparably, sin and death, sin and wrath, sin and a curse.\n\nBy Death is not only meant bodily death, which is the separation of the soul from the body; but first the spiritual death of the soul, consisting in a separation of the soul from Gods blessed enlightning, enlivening, and comforting countenance. Mans true life wherein he differs from beasts, consists in the right aspect of God upon his soul, in his walking with God, and keeping communion▪ with him; all things besides this, are but common and base, and this was cut off: his comfort, his joy and peace in God extinct; God became terrible to his conscience; and therefore man did flee and was araid when he heard his voice in the garden. Sin being interposed between God and the soul, cut off all the influence of heaven: Hence arises darkness of mind, hardness of heart, delusions, vile affections, horror of conscience. Look what difference is between a living creature and a dead carcase, so much is between *Adams* soul upright, living in God, and *Adams* soul separated from God by sin. Then upon the outward man the curse redounds, the body becoms mortal which had been incorruptible: it’s now like a besiedged City, now some outward sorts are gained by diseases, now by pains and torments, the outward wals of the body are at length overcome; and when life hath fled into a Castle within the City, the heart, that is at last all besiedged so straitly, and stormed so violently, that it must render unto death, upon any terms. The body of man is even a seminary of a world of diseases and grievances, that if men could look upon it aright, they might see the sentence of death every day performed. Then how many evils in estate, in friends and relations, in imployments; which being considered by Heathens, hath made them praise the dead more then the living; but him not yet born most of all, because the present life is nothing else but a valley of misery and tears, a sea of troubles, where one wave continually prevents another, and comes on like *Jobs* messengers; before he speak out his woful tydings, another comes with such like, or worse. But that which is the sum and accomplishment of Gods curse and mans misery, is that death to come, eternal death; not death simply, but *an everlasting destruction from the presence of the Lord, and the glory of his power.* An infinite loss, because the loss of such a glorious life in the enjoyment of Gods presence, and an infinite hurt and torment beside, and both eternal. Now this is that we would lay before you; you are under such an heavy sentence from the womb, a 〈◊〉 ▪ of the Almighty, adjudging you for *Adams* guilt, and your own, to all the misery in this world; and the next, to all the treasures of wrath that are heaped up against the day of wrath: and strange it is, how we can live in peace, and not be troubled in mind, who have so great and formidable a party. Be perswaded, O be perswaded, that there shal not one jot of this be removed, it must be fulfilled in you, or your Cautioner; and why then is a Savior offered, a City of refuge opened, and secure sinners will not flee into it? But as for as many as have the inward dreadful apprehension of this wrath to come, and knows not what to do, know, that to you is Jesus Christ preached, the second *Adam,* a quickning Spirit, and in that consideration better then the first; not only a living soul himself, but a Spirit to quicken you who are dead in sins; one that hath undertaken for you, and will hold you fast: *Adam* who should have kept us, lost himself. Christ in a manner, lost himself, to save us: And as by *Adams* disobedience all this sin & misery hath abounded on man, know, that the second *Adam* his obedience and righteousness is of greater vertue and efficacy to save; and in stead of sin, to restore righteousness; and in stead of death, to give life: therefore you may come to him, and you shal be more surely kept then before."},{"number":25,"title":"Of the way of Mans delivery","part":null,"questions":[20],"paragraphs":[],"clauses":[],"items":[],"text":"1. Tim. 1. 15. *This is a faithful saying, and worthy of all acceptation, that Jesus Christ came in the world to save sinners.*\n\nOf all Doctrines that ever were published to men, this contained here is the choisest, as you see the very preface prefixed to it import. And truly; as it is the most excellent in it self, it could not but be sweet unto us, if we had received into the heart the belief of our own wretchedness & misery. I do not know a more soveraign cordial for a fainting soul, then this faithful saying, *That Jesus Christ came into the world to save sinners.* And therfore we are most willing to dwel on this subject, and to inculcate it often upon you, That without him ye are undone, and lost, and in him you may be saved. I profess, all other subjects (howsoever they might be more pleasing to some hearers) are unpleasant and unsavory to me. This is that we would once learn and ever be learning, to know him that came to save us, and come to him.\n\nWe labored to show unto you the state of sin and misery that *Adams* first transgression hath subjected all mankind unto, which if it were really and truly apprehended, I do not think but it would make this saying welcome to our souls. Man being plunged into such a deep pit of misery, sin and death having over-flowed the whole world, and this being seen and acknowledged by a sinner, certainly the next question in order of nature is this, Hath God left all to perish in this estate? Is there any remedy provided for sin and misery? And this will be indeed the query of a self-condemned sinner. Now there is a plank after this broken ship, there is an answer sweet and satisfactory to this question: *Jesus Christ came into the world to save sinners.*\n\nWe shal not expatiate into many notions about this, or multiply many branches of this. The matter is plain and simple, and we desire to hold it out plainly and simply, that this is the remedy of sin and misery. When none could be found on the right hand or left hand, here a Savior from heaven comes down from above, whence no good could be expected, because a good God was provoked. Can any good come out of Nazareth; that was a proverb concerning him. But I think in some sense, it might be said, can any good thing come down from heaven, from his holy habitation to this accursed earth? Could any thing be expected from heaven but wrath and vengeance? And if no good could be expected that way, what way could it come? Sure if not from heaven, then from no part: yet from heaven our help is come, from whence it could not be looked for, even from him who was offended, and his justice engaged against man, that he might both satisfie justice, and save man, that he might not wrong himself, nor destroy man utterly, he sends his only begotten Son, equal with himself in majesty and glory into the world, in the state of a servant, to accomplish mans salvation, and perform him satisfaction. Therefore *Christ came into the world to save sinners.*\n\nThere were two grand impediments in the way of mans salvation, which made it impossible to man; one is Gods justice, another is mans sin: these two behoved to be satisfied or removed, ere there can be access to save a sinner. The sentence of divine Justice is pronounced against all mankind. *Death past on all.* A sentence of death and condemnation. Now, when the righteousness and faithfulness of God is engaged into this, how strong a party do you think that must be? What power can break that prison of a divine curse and take out a sinner from under Justice hand? Certainly there is no coming out till the uttermost farthing be paid that was owing, till compleat satisfaction be given to all wrongs. Now truly the redemption of the soul had ceased for ever (it’s so precious that no creature can give any thing in exchange for it) except Jesus Christ had come into the world, one that might be able to tread that winepress of wrath alone, & give his life a ransomer in value far above the soul, and pay the debt of sin that we were owing to God And indeed he was furnished for this purpose, a person suted and fitted for such a work. A man to undertake it in our name, and God to perform it in his own strength. A Man, that he might be made under the Law, and be humbled even to the death of 〈◊〉 cross, that so he might obey the commandment, and suffer the punishment due to us; and all this was elevated beyond the worth of created actions or sufferings by that divine nature. This perfumed all his Humanity, and all done by it, or in it: this put the stamp of Divinity upon all, and imposed an infinite value upon the coyn of finite obedience and sufferings: And so in his own person, by coming into the world, and acting and suffering in the place of sinners, he hath taken the first great impediment out of the way; taken down the high wall of divine Justice wich had enclosed round about the sinner, and satisfied all its demands by paying the price, so that there is nothing upon Gods part to accuse or condemn, to hinder or obstruct salvation.\n\nBut then there is an inner wal, or dark dungeon of sin, into which the sinner is shut up, and reserved in chains of his own lusts, until the time of everlasting darkness; and when Heaven is opened by Christs death, yet this keeps a sinner from entring in Therefore Jesus Christ who came himself into the world to satisfie Justice, and remove its plea, that there might be no obstruction from that airth, 〈◊〉 sends out his powerful Spirit with the Word, to deliver poor captive sinners, to break down the wal of ignorance and blindness, to cast down the high tower of wickedness and enmity against God, to take captive and chain our lusts that kept us in bondage. And as he made Heaven accessible by his own personal obedience and sufferings, so he makes sinners ready and free to enter into salvation, by his Spirits working in their persons. In the one, he had God, as it were, his party; and him he hath satisfied so far, that there was a voice came from heaven to testifie it, *This is my beloved Son, in whom I am well pleased.* And therefore, in testimony of it, God raised him from the dead. In the other, he hath Satan and mans wicked nature as his party, and these he must conquer and subdue; these he must overcome, ere we can be saved: A strange business indeed, and a great work, to bring such two opposite and distant parties together; a holy and just God, and a sinful and rebellious creature, and to take them both as parties, that he might reconcile both.\n\nNow, what do ye think of this, my beloved, that such a glorious person is come down from Heaven, for such a glorious work as the salvation of sinners? 〈◊〉 put no doubt, it would be most acceptable unto you, 〈◊〉 ye knew your misery; and knowing your misery, you could not but accept it, if you believed that it were true and faithful. I find one of these two, the great obstruction in the way of souls receiving advantage by such glad tydings, either the absolute necessity and excellency of the Gospel is not considered, or the truth and reality of it is not believed. Men either do not behold the beauty of goodness in it, or 〈◊〉 not see the light of truth in it; either there is nothing discovered to engage their affections, or nothing seen to perswade their understandings. Therefore the Apostle sounds a Trumpet, as it were, in the entry, before the publication of these glad news, and commends this unto all men, as a true and faithful saying, and as worthy of all acceptation. There is here the highest truth and certainty to satisfie the mind, *It’s a faithful saying;* and there is here also the chiefest good to satiate the heart, *It’s worthy of all acceptation.* Now, if you do really apprehend your lost and miserable estate, you cannot but behold that ravishing goodness in it; and behold that you cannot, til you see the other first: Whence is it, I pray you that so many souls are never stirred with the proposition of such things in the Gospel, that the riches and beauty of salvation in JESUS CHRIST doth not once move them? Is it not because there is no lively apprehension of their misery without him?"}],"text":null},{"version":"0.1.71","id":"olevianus1581","kind":"commentary","title":"An Exposition of the Symbole of the Apostles","short":null,"aliases":["An Exposition of the Symbole of the Apostles","or rather of the Articles of Faith","Gasper Olevian vpon the Creede"],"authors":["Caspar Olevianus"],"tradition":["reformed"],"language":"en","translation":{"from":"la","of":null,"by":"John Fielde","year":1581},"dates":{"written":1576,"first_published":1581,"adopted":[]},"year":1581,"edition":"Printed by H. Middleton, for Thomas Man, and Tobie Smith, 1581 (Henry E. Huntington Library’s copy)","source":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-sym_olevian-casper_1581","image":{"url":"/downloads/v1/images/olevianus1581.jpg","width":200,"height":250,"alt":"Caspar Olevianus, head and shoulders in a cap, an engraving","credit":"Engraving by Theodor de Bry, before 1652 (Austrian National Library)","source":"https://commons.wikimedia.org/wiki/File:Caspar_Olevian.png","license":"public-domain"},"modernized":null,"exposition":null,"on":"apostles","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"An Exposition of the Symbole of the Apostles, or rather of the Articles of Faith. In which the chiefe points of the euerlasting and free couenant betweene God and the faithfull is briefly and plainly handled. Gathered out of the catechising Sermons of Gasper Olevian Trevir, And now translated out of the Latine tongue into the English for the benefite of Christ his Church. By Iohn Fielde","edition":"Printed by H. Middleton, for Thomas Man, and Tobie Smith, 1581 (Henry E. Huntington Library’s copy)","published":1581,"place":"London","catalog":["STC 18807","ESTC S113494"],"original":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-sym_olevian-casper_1581","pdf":"https://assets.symbolics.dev/cfc363b6db6a79909b3d21588efb5daf96c7b9ef665861cd4ae7eea48aba16eb/bim_early-english-books-1641-1700_an-exposition-of-the-sym_olevian-casper_1581.pdf","sha256":"cfc363b6db6a79909b3d21588efb5daf96c7b9ef665861cd4ae7eea48aba16eb","pdf_source":"https://archive.org/download/bim_early-english-books-1641-1700_an-exposition-of-the-sym_olevian-casper_1581/bim_early-english-books-1641-1700_an-exposition-of-the-sym_olevian-casper_1581.pdf"},"transcription":{"from":"eebo-tcp:A08483","checked":[{"against":"https://archive.org/details/bim_early-english-books-1641-1700_an-exposition-of-the-sym_olevian-casper_1581","by":"Claude, for cco3","date":"2026-10-29","scope":"every heading, each entry’s and each preface’s first page, fifteen pages drawn at random and the errata, word by word; every gap and unclear stop in the TCP, and every J it sets; EMENDATIONS.md lists what was corrected"}]},"license":"public-domain","notes":"Caspar Olevianus (1536–1587), minister at Heidelberg and with Zacharias Ursinus one of the Heidelberg Catechism’s authors, expounded the Apostles’ Creed in catechising sermons, gathered in Latin and dedicated to the Elector Palatine Frederick III at Heidelberg on 19 March 1576; John Fielde (d. 1588), the London puritan, put them into English and dedicated them to Ambrose Dudley, Earl of Warwick. Olevianus reads the Creed as the articles of God’s free covenant with the faithful, in four parts (the Father, the Son, the Holy Ghost, the Church). Each entry is an article as the printing heads it with the Creed’s words (“In God the father”, “Crucified”), with the sections he sets after it (testimonies out of the Prophets and Apostles, the meaning, the fruits), its `text` Markdown, those sections `##` headings and the margin notes footnotes; its `clauses` the clause it expounds, so that clause 4 has five, and its `part` the printing’s heading of the part, where it prints one. The first entry, the introduction before the first article (the kingdom of Christ, the covenant, what faith is, the rules for every article), is on all twelve clauses; the second, “I beleeue in God the father almightie maker of heauen and earth”, which treats the Trinity and the Son’s and the Holy Ghost’s Godhead at length, is on clauses 1, 2 and 8. The two dedications, Olevianus’s epistle to the youth and the errata are `prose/`; the title page is left out. Imported from EEBO-TCP A08483 by `scripts/import-tcp.mjs` (`--kind commentary --on apostles --sermons`), from a copy of the TEI laid out by the articles, keeping its spelling and its marks for what it couldn’t read (〈◊〉, 〈…〉, and 〈 in non-Latin alphabet 〉 for Greek), but where the scan was read; the errata are not made in the text. `EMENDATIONS.md` gives the layout, the conventions and every correction. The scan is EEBO’s film of the Huntington Library’s copy, which the TCP transcribed, page for page; archive.org files it among the books of 1641–1700. A Xerox of a film of the same copy is also on archive.org ([exsymb00olev](https://archive.org/details/exsymb00olev))."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":25,"url":"/api/v1/documents/olevianus1581","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"errata","title":"Errata","text":"| Page. | Line. | Fault. | Correction. |\n|---|---|---|---|\n| 60 | 4 | | *read, not enough to saluation.* |\n| 63 | 6 | | *read, embrace him by.* |\n| 67 | 27 | | *read, and doth.* |\n| 29 | 1 | *liuing,* | *read, lying* |\n| 122 | 17 | *power,* | *poore.* |\n| 124 | 1 | *same,* | *some.* |\n| 137 | 12 | | *read, be both.* |\n| 145 | 7 | | *read, be vpholden.* |\n| 153 | 16 | 5.3. | 53. |\n| 153 | 25 | | *read, God made.* |\n| 159 | 30 | 5.3. | 53. |\n| 160 | 1 | 5.3. | 53. |\n| 185 | 8 | *when,* | *whome.* |\n| 189 | 26 | *vexed,* | *vrged.* |\n| 198 | 30 | *world,* | *word.* |\n| 205 | 18 | | *read, hauing receiued of vs.* |"},{"name":"to-the-earl-of-warwick","title":"To the right honorable and my very good Lord, Ambrose Earle of Warwicke, Master of the Queenes Maiesties Ordinance, Knight of the noble order of the Garter, one of her Maiesties most honorable priuie counsell, I. Fielde his faithfull seruant wisheth with his heart, grace from God the Father by Iesus Christ, and constancie in the trueth of the Gospell, to the ende. Amen","text":"Of all the faultes that we fall into, in these dayes of our vanity, (right honorable & my very good Lord) I know none that deserue greater blame, than to be vnthankfull where we haue receaued benefites. And this is the cause yᵗ I hauing takē some paines in this profitable worke, (which I am bolde vnder your honours name, to offer to the whole Church of God:) I thought good to leaue it in lieu of thankefulnesse, as a testimony both of your honours loue towards the truth of God, and of my humble duety againe towards your honor and the whole Church of God to all posteritie: for who am I that I should not, whiles life lasteth, liue to the profite of the Church? and who are you with all your honour, auctority, wealth, and libertie, & all the gifts which God in mercie hath bestowed vpon you, yᵗ you should not employ all to the maintenance of the truth, and defence of the Church, vnder her Maiestie, wherein both high and lowe, receaue the assuraunce of spirituall blessings, sealed in the hope of an euerlasting kingdome? And as yᵉ glory of God, is shewed most herein, that he defendeth his spowse, & hath bewtified her with giftes from aboue, that she might be a pure and vndefiled spowse, chast and holy vnto him selfe: so this is our greatest glory of what state or condition so euer we be, to be members of this Church, by the Communion whereof, we are his members. For he is the onely head of his Church, to giue it gifts, to gouerne it, & to lead it, to that great and euerlasting saluation. There is no life, but from this head, nor any saluation but in this Church: wherein as syncere doctrine is professed and out of his worde shineth and dwelleth, so that holy obedience, of children towards their father, and of seruauntes towards their Lord, framed and conformed to his will, alwayes appeareth and sheweth it selfe, And therefore it is called his howse, because he is the husband of it, the housholder and master that ruleth in it, setting down his owne orders to his children and familie: wherein it is intollerable presumption, (if not blasphemie) for any man to dare to alter or chaunge the least iote against his will. He is the Kinge and Pastor of it,[^1] and his friendes stande and heare him:[^2] his sheepe followe his voice, and will not goe after a straunger. They loue him that keepe his wordes, and he beautifieth them, not onely as guestes & strangers, but as Citizens and Saintes,[^3] and such as are of his owne housholde. These are they that flie as the cloudes, (such is the multitude of them dispersed vpon the face of the earth) and they mounte vp as Doues to his windowe.[^4] And this is both called & is the Church of the liuing God,[^5] the foundation and piller of truth, the body of Christ, the house of the highest, the keeper & teacher of the Gospell, the mother of the faithfull, clensed of Christ and pretious vnto him. This is no particular synagogue, whorish and disobedient, impure and filthy, full of rebellion and falsehood, as is that synagogue of Rome which hath departed from her first faith and loue: which although the Papists would aduāce aboue the skies, (alwaies like Cuckowes singing one & the same songe, and shamelesly begging yᵗ which they shoulde chiefly proue:) yet they shall neuer be able, though they burst their harts for it, to proue it to be either the Catholique Church of Iesus Christ, or a member of it. For they maintaine another head besides Christ, another worde besides the worde of Christ, vnwritten verities or rather absurde vntruthes, preferring the commaundements of a sinnefull man, before the vnchaungeable and euerlasting trueth of God. And truely, I do not a little wonder, what madnesse is entred into their braines, that with such Owles faces, they dare in the open lighte of the Gospell, schritch forth their olde absurdities, as though now after the great instruction of the truth, they were able to thrust forth vnto vs (as in times past when they lead vs in the darke) their counterfaite ware, to deceaue vs, and so turne vs away from the glorious lighte of our saluation. We had thought they had receiued their aunswere long agoe, & would neuer haue durste to looke the trueth in the face againe: but nowe as they are continually instructed from that same enemy of truth, so they bring forth their olde rotten stuffe, and their new Iesuites haue furbushed ouer their olde arguments of their blinde predecessors, & as if they were spicke & spanne newe, they offer them vnto vs. But we finde them all of one metall. This onely is the difference, that whereas they were wont to speake in their owne language and like themselues, nowe they speake in an other dissembling voyce, and being in case to couch for feare of the whippe, they haue turned their rustie roughnes into some smoothnes, and like Angels of lighte, that they may haue some entertainment amongest vs: and to the end they may infect the lande againe with their idolatries, and turne vpside downe the quiet peace the blessing of the Gospell hath brought vs, and drinke vp our bloud, (as together with Antichrist their head they haue done in times past, and in the countries, where they haue had entertainment rounde about vs;) with strong flatterie, they prepare euen to creepe into our bosomes. And hēce are those speaches vsed by Parsons Howlet, in yᵗ fraudulent and doubling Epistle, that he of late hath presumed to whoope in the eares of her Soueraigne Highnes, wherewith because I haue dealt more fully in another place, now I do but touch it. But as there is greatest daunger when foes beginne to faigne, so haue we greatest cause to distrust these enemies of God and of the common weale, when they haue made their tongues most glyb and smoothe to deceaue withall,[^6] that as one saith verie well, they may binde mēs soules in their sinnes. For a sinner delighteth to doe those things, wherein not onely the reprouer is feared, but also the praiser is heard. There are therfore more dangers vnder yᵉ tongue of a flatterer, then vnder the hand of a persecutor. For where as the hande reacheth but to the bodie, the false praise and faigned loue of a flatterer, turneth mens hearts from the synceritie of the truth. And therefore we ought to take heede of these flattering Papists, as of the enemies,[^7] not of our bodies, but of our soules, whose softest speches and glauering praises, which they pounce out to the vttermost, to steale in vpon vs, & to gain against yᵉ truth, are so many swords & darts to our soules. Thei corrupt light mindes with their faigned praises, & in the mindes of those that are light of credite, they giue gentle woūds. Thei couer their poison with hony. And this vice hath so encreased in this our age, yᵗ it stands at yᵉ last stint & cannot be encreased: euery mā applieth this study, & giueth himselfe wholy to follow this schole, yᵗ he may deceiue & be deceiued. we receaue that willingly of others, which we offer as a gift to others, & the hope of receauing praise maketh vs to praise those to their faces of whom we would be praised. We oftentimes refuse the praise of flatterers, when they speake to our faces, and yet we nourish their flatteries in our mindes, and thinke we haue gained much with men, when God knoweth & our consciences tell vs that they are forged and faigned. We do not thinke what we are our selues in deede, but what we seeme to be to others. And hence it is, that the most men push at the opinion of the worlde: they labour to be well thought of, fetching the testimony of their credite, rather from a lying fame, than a sounde conscience. But happie are they that perfectly ouercome this vice, that neither flatter, nor beleue those that flatter, that depend not vpon the blasts of mens mouthes, but studie to approue themselues to God, whose iudgement is according to truth. And I beseech the Lord, that her Highnes with all her Coūsel & Nobles, may be indued with this wisdome from aboue, (because such as they are, are in most dāger of these sweete poisoners) yᵗ they may shun & auoyde their pleasant hissings. For albeit now they creepe, because they can not goe, yet the time was when they ran & made deepe furrowes euen vpon our backs: when her maiestie should haue found curtesie, they executed crueltie; when all should haue found truth and loyaltie, they bent themselues and their whole powers to kill both soule and body. But I see Sathan is like himselfe, and his children beare his resemblance: that which they can not compasse one way, they wil attempt another. And therefore I wonder not, that they are sodainly turned for a time from yᵗ rough course which yet lurketh hiddē in their bones, and which in times past was wont to be their way,[^8] that now they flatter her whō they then persecuted & put in daunger of life; whom they so vncurteously entreated, & some with such sorow repented yᵗ they had not grubbed vp the stock, & passed ouer the brāches: against whom they haue moued so many rebellions, and entred into such traiterous and curssed practises, some of their greatest Clarkes, appearing in actuall rebellion, and inuading her maiesties terretories and countries: I wonder not I say, that now they call her highnes Christes substitute, their soueraigne princesse, so extolling her vertues, as though her highnes gouernement, the establishing of Christian religion, and the execution of her highnes lawes against such traiterous offenders were inforced and against her will and purpose. Thus they kisse and kill togeather. The Pope their god in earth hath excommunicated her highnes, and Sanders (as it were their own mouth) to witnes their persuasion, by vertue of that Bull which Mourton procured, and Felton (whom with Thomas Becket for treason they make a martyr) set vp, hath pronounced them all free from all dutie and allegeance: and yet forsoth now they will needes be counted faithfull subiectes. Allen in his seditious Apologie of his english Seminarie, speaketh faire for obedience, and yet malapertly presumeth, to confute her highnes proclamatiōs, made against such runagates. Their going beyond sea, is for nothing but religion, & yet from them, & out of their schooles hath spronge, the ground of al seditious practises, yᵉ stirring vp vnto sedition & rebellion, in diuerse places both at home and abroade, the attemps of compassing her maiesties life, which yᵉ lord long preserue to the maintenance of the gospel, & their cōfusion. And because yᵉ man is so hot, for yᵗ we assure all ranke papists to be right traitors: he telleth vs yᵗ those priests & Iesuits, haue expresse cōmandement frō their superiors, not to moue any sedition, or to meddle with matters of state or tēporal gouernmēt,[^9] but only by their priesthood & functions, to do such duties as be requisite for christian mens soules, which cōsisteth in preaching, teaching, catechising,[^10] ministring the sacraments & such like. First therefore we answere, that preaching, teaching, catechising, and ministring the sacraments is no part of popish priestes office. For they are in deede (as also he will haue them called) masse priestes, in respect of their abhominable sacrifice. And as they scarse knew any practise of these he nameth, so for Catechising or teaching the principles of Christian religion, they neuer knew what it ment. For they could not so much as abide, yᵉ Lords prayer, or creede, commonly called the Creede of the Apostles, to be in our mother tongue. As for ministring yᵉ Sacraments, they had neither calling so to do, neither yet kept any right forme in the administration, or taught the vse of thē. And if their commission from their spirituall superiors there, be sufficient calling to enable them to entrude them selues here, or to go into other countries, like gadding Circumcellions: to disturbe both Churches and common weales, where they haue neither place allotted, nor beinge assigned, either by God or man: how can they shew vs the seale of these commissioners commission from aboue? But if they will draw all auctority from that stranger, that man of sinne and perdition, who as he taketh vpon him to giue a spirituall commission, (I should haue saide a spitefull) *In foro conscientiae* to excommunicate and to absolue from all sinnes: then they should first proue that he receiued his auctority from God, and so they might haue some better allowance. But what auctority can this straunge vsurper challendge ouer the Lords inheritance? How can he absolue from sinnes, who is the verie sonne of perdition? And what auctority can these substitutes haue, to free from schisme and heresie, who are the greatest schismatiques and heretiques of the worlde, renting themselues from the spowse of Christ, from Christ himselfe, and ioyning so fast to Antichrist? Let them shewe vs by what tenor they holde this priuiledge, whether in Fee farme, in Socage, or in Capite. Sure I am that these spirituall keies, in their seuerall priuiledges are annexed to yᵉ true ministerie and ministers of Christ. And though Master Allen now be somewhat abated in his reconing, who fraudulently beginneth to distinguish betwixt the Ecclesiasticall iurisdiction and Temporall, and would persuade vs, that these newe creatures of the Popes making, take vpon them no dealing in state matters, and therefore, that they are farre from being traitors: yet he knoweth, and all yᵉ worlde knoweth who it is that hath vsurped the auctority of both swordes; and who they are that thinke both vnlawfull without his allowance; and whether they haue a Bull or no Bull, yet he can not be so ignorant, or rather impudent to deny the Pope, and Papists entermedling by their Buls euen with our Princes person and state. Her person crowne and dignity, her right ouer all persons in gouerning them according to Gods word, and keeping her subiects in order, are matters of state. And therfore the matter is not mistaken, concerning the Bull of Pius Quintus, that hath, if it be of force, taken the crowne which God hath set vpon her highnes head, frō her, and discharged all her subiects from her obedience. And howsoeuer he flattereth, yet he insinuateth too plainly, yᵗ our Parleaments are no Parleaments, our ciuill Officers & Church Ministers, no Officers and Ministers, because they haue not the approbation & allowance of his holy father. And yet forsoth, these Romish Romanistes, though they tugge with tooth and naile for to bring in this Romish iurisdiction which is forreine, against the word of God, and against the lawes of this realme, which the Pope challengeth *Iure diuino,* & yet can shew no euidence out of that lawe for it, and that ouer al causes & persons, bereauing her Highnes of that principall part of her office, which is to looke to Gods matters, yea though he excommunicate her as a schismatique, laying her as a pray open to the swords of her enimies, yet must they be friendes and no enimies, loyall and not traiterous. If this be their truth, what is their treason? Neither doth the example of Christ and his Apostles suffering for the truth, nor of Daniel seruing the true God, helpe their cause one whit. For Christ and his Apostles were wrongfully charged, and these truly. They stoode for the truth & glory of God, and these against it, and therefore all other idolaters, and false worshippers of God, may aswell challendge Christ and his Apostles for their patrons, as they, & with yᵉ same truth. Besides, Daniel serued the true God, & was faithfull to an heathen Prince; these serue a false God, and are vnfaithfull to their Soueraigne a Christian Prince. And albeit it were to be graunted, yᵗ Masse, Mattins, Confession, Absolution, Beads, Agnus Deies, and such consecrated tokens as they call them, indeede superstitious trash, and idolatrous trumperie, were in themselues no matters of treason, yet when runagates, enimies to her Highnes, maliciously bring them in as tokens of reconciliation to the Pope, withdrawing her people frō the dutiful obedience they owe her, disturbe her state, and hazard her Crowne and dignitie;[^11] they doing all by the commission of a forreine vsurper, breaking in tyrannously both vpon the Church and ciuill gouernment, which alwaies in it owne nature hath bene deemed treason by the lawes of this Realme, & so standeth adiudged, hauing neither place nor calling, roaring out against her Highnes rightfull possession by their Bulls; these superstitions cōsidered in these circumstances, can no more be sundred from treason, than lighte from the Sunne, heate from the fier, or moystnes from water. And as true religion is an enimy to all vices, so superstition most commonly is friendly, & a companion with them. Truth and treason hardly agree, but falshood and treason are conceaued in the same wombe, and nourished vp with the same milke, and this is the cause that Poperie hath had in all ages, her greatest maintenance by treason, & treason by it. How wickedly soeuer this runagate, to discredite her highnes most honorable and trustie Counsailors, would beare the worlde in hande, that she and her gouernment are parted, that she is enforced, and as it were rauished by some about her, of her free right and power of ruling, so malapert is this perking proctor of the Popes, that vpon the suddaine is become so loyall, and yet feareth not to shew his traiterous heart, by such ouert and manifest treasons. In deede it were an easie thing here not to finde a staffe, to beat this dogge, (that I may vse his owne word) but a sword, or rather being vnworthy of the honour of heading, a rope, to put an ende to his wicked attēpts. It had bin an hapy thing both for our church & country, if he had bin in his mans place in the late rebellion & inuasiō into Ireland, procured by such dutiful subiects as himselfe to haue excused him. I doubt not but our Lions, would haue found out his hornes, what soeuer vizard of eares, he and such haue put on. True it is, yᵗ the temporal state & Ecclesiastical are distinguished. And as a man may be a good ciuil man, & yet no godly man, so a man may be a ciuill subiect, & yet is not a faithfull & religious subiect. But yet euē as the church & common wealth are twinnes, and the happines and florishing of the elder, giues comfort and glory to the younger, so is it in these two states. If the ministerie, the onely meane to yᵉ felicitie of the Church, cause it to florish: the common wealth is the better. The soule is yᵉ life of the body, and whilest they continue together in perfecte state, it goeth well with the whole man, and so is it with whole mankinde. No soule hath true life, that is separated from Christ the life thereof, neither are bodies any thing else, but dead carcasses & carriōs, frō which yᵉ soule is departed. First therfore the Ecclesiasticall state is occupied about yᵉ soule, & yᵉ Ciuill about yᵉ body. Eche keepe them within their listes to yᵉ preseruatiō of both, & intrude not one into an others office. The Churche state and gouernment is wholy occupied in Church matters, and the Ciuill in common wealth matters. And albeit yᵉ Christian Prince hath auctority from God, ouer all persons; yet the Prince enforceth no lawes in Gods matters to binde the conscience against his lawes. The Christian Prince, looketh that Gods lawes be had in price, that all estates keepe themselues in order, that euery man do his duty according to his order, and inflicteth bodily punishments vpon malefactors and offenders: and the other execute that spirituall sworde, that pierceth further than the temporall, euen to the soule and conscience. When both these meete together, dwell in one kingdome, and kisse ech other, there is a blessed state; and in regarde of Christian Princes, though treason against the one, can not be with any loyaltie to the other; yet we exempt such ignorant and seduced Papists from the gilt of treason; as (being led by such Capitaine Romanists, as Sanders and Allen are) onely haue a dislike of yᵉ truth, & yet bear dutifull hearts to their Prince and Country, hauing not in such ouert and actuall manner, hatched forth that cursed and treacherous seede. But I wish these with all my hearte in time to take heede, lest whilest they nourish and foster this conceaued superstition in them, they growe to the same wretched attempts, that they see others haue done & do daily to their great cost, & they pay (as they are worthy) the same price for it. Let them in time therefore feare God, and honor the Kinge, obey God that they may obeye their Prince.\n\nPoperie is the nurce & mother of treason, rebellion, and confusion. Poperie hath alwaies been a perker and prier in to princes greatest secretes and intentions, for the maintenance of it owne kingdome. True religion in deede teacheth all estates, and taketh knowledge to reproue, whatsoeuer is contrary to the light: But poperie, rusheth into all matters and causes, and chalengeth and vsurpeth authoritie ouer all persons, it taketh vpon it the alteration of kingdomes, ouerturneth Princes crownes, alienateth inheritances, & intermedleth vniustly in al things: as I wil (if god assist me) shew further if I be further vrged. I beseech your Honor pardon me, that I haue passed the boundes of an epistle. These creaking papists euē compel me, who are so shamelesse, in yᵉ cleere light of the gospell, still to prouoke vs: But a day shall come, yᵗ shal reueale al things: in the meane time I nothing doubt of his mercifull goodnes (if we go cheerefully forward, and draw not his iudgements vpon vs by our slacknesse & coldnesse towards the synceritie of his truth) towards his poore Church, towards her Maiestie, and the whole body of this cōmon weale. And thankes be to God, for that rich and vnspeakeable knowledge of his truth, wherby he hath enabled vs to discerne and see their errors. Of all benefites this is most precious; and I beseech your honor in your place, to seeke the aduancing of it. Let them not be able to preuaile with you, that bewray their owne shame, whilest with boasting words, they would seeme to mount vp to heauen, and yet lie flat groueling vpon the earth, hauing no sparke of heauenly wisedome, or vnderstanding from the word of God. Onely they haue a few waste words, & a little lauish latine, wherewith they thinke to ouergoe and ouerthrow the setled truth of God. We looked for high matter from our chalinging champion, at the least, seeing he cōmeth after al others; we looked for som shew of weightie and grounded arguments: but alacke, our hope is frustrate, for nothing appeareth, but that a man may finde in these goldē daies of knowledge,[^12] euen in those youthes and boyes that yet haue scarse a farre of saluted diuinitie. His ten arguments are nothing els, but so many paralogismes, all taken frō others, that wrote long before him; onely he hath turned the wrong side of their coates outwarde. Because some men haue refused certaine bookes to be numbred in the Canon of the scriptures; for which yet they are not destitute of some testimonies, and yet some of those books haue not bin denied of vs: therefore we flie the scriptures, and Campion hath woon the fielde already: because the sense and meaning of the scriptures haue been diuersly taken of some particular, men in some controuersies, therfore the meaning of the scriptures are on his side. Thus he braineth himselfe with his owne hammer, and cutteth his owne throte with his owne sworde. As though all that professe papistrie, keepe one sense and meaning in the interpretation of yᵉ scripture: because they boast of the name of a Church, & the name of the Church is glorious, we loke wan at it, and must needes flie, because they com against vs onely with yᵉ bare name. We make a church of our owne fashiō, a *Platonicall Idea,* and an idle fancie. In discribing a church, we vtterly ouerthrow it &c. All the heretiques that euer were, are our predecessors, because papists say so; & we must subscribe to their church, or else to a church that is no where. Thē forsooth al general Councels are theirs, and we refuse all: because some haue erred, and many haue byn contrary one to another. The Coūcel of Trent shal liue, whē Kemnitius shalbe buried (if he take not heede) with Arrius, & now we may trust them; for Iohn Hus brake the conditions that the Emperour had set him, and running away, which the Emperour had forbidden vpon paine of his head, was iustly not headed, but burned: and yet the Councel of Constance debated specially of this matter, & thought they were not bound to the Emperours promise. Hierom of Prage, spake freely in yᵉ Councell, & recanting, departed freely, but falling into his heresie again, drunk of the same cup. We refuse all fathers, he alloweth all and refuseth none, tagge and ragge are welcome to him, all their errours shalbe defended for manifest truth. Not so much as Dionisius & Hyppolytus, but must be ranked amongest the Doctors. And if euer any searched the scriptures, these did it, and spent their whole liues in it. And all histories make for them, and our historiographers, for 1500 yeares together, are emptie of all matter, sauing of that they write for them and to maintaine their cause. And we can not deny but that Rome was an holy Church, that their faith was famous, that Paule preached there, that a Church was gathered in yᵗ Babylon, where Peter ruled,[^13] and Clement succeeded, &c. therefore all are his & for his religion. We further maintaine nothing but Paradoxes, and monstrous opinions, of God, of Christ, of man, of grace, of righteousnesse, of manners, &c. And we must needes speake and be vnderstood as this lustie challenger will haue vs to speake and be vnderstoode. Our Sophistications are palpable, and our barenes in testimonies are miserable, he hath from heauen, from yᵉ earth, from Roses, from Lilies, the one purpuled with martyrdome, the other whited with innocencie. They haue those that were shepeheardes to all landes, and all flockes of all faithfull, all were theirs, of all sortes, and none ours. And thus we are confuted. But, my Lord, it hath ben an old said saw: The greatest barkers are not the best biters, nor yᵉ greatest boasters yᵉ best fighters. I doubt not but he shal receaue a ful answere in time. In meane time let him & al the papists in the world, if they can, ouerthrow yᵉ truth of doctrine which we hold, yᵉ articles of whose faith & religiō, depēdeth not vpō any man or mans authority, but vpō yᵉ vndoubted scriptures. If they can shew better warrant for that they holde, let vs heare their euidence, but if their stoare be so beggerly, that yᵉ richest of them, and he that comes so appointed to challendge all in the name of al the rest; writing, (which is with greater aduice than any sodain speaking can be) be faine to limpe, & sinke in his entry; what shal we thinke wil be done ere the battell be fought? Surely if we came with carnall weapons, it is like he would ouermatch vs, hauing mans wisedome, the world and the diuell on his side: But thankes be to God, we come appointed with spirituall weapons, we come in the name of the Lord, armed with the mightie word of God, against all counterfait catholiques and heretiques. And if God blesse her Maiesties gouernment, so that the Gospell may proceede in a ful ministerie, that the youth may be catechised & seasoned with such sound instructions as this booke yeeldeth, & those that are ancient may be confirmed, and the froward by an holy discipline ordered: our youth, our aged, our common people of al sorts, shalbe able to vāquish & put to flight all such emptie & vaine boasters. And this is the thing that I sought for, in trāslating this excellent & sound worke. Which I hope your honor will accept, according to that humble dutie and seruice wherewith I haue euermore helde my selfe specially bounde to your good Lordship as my singular patrone, & as a principall member in yᵉ church of God. The Lorde Iesus establish your honors heart, & giue you a setled persuasion in that euerlasting trueth, yᵗ euermore you may feele the cōfort & assurance of that blessed kingdome, which he so freely hath purchased for you. Amen.\n\nYour good Lordships faithfull seruant euer to commaund. *IOHN FIELDE.*\n\n[^1]: Luke 12.4.\n[^2]: Io. 10.4.5.\n[^3]: Ephes. 2.19.\n[^4]: Esay. 60.8.\n[^5]: 1. Timot. 3.15.\n[^6]: August. in Psal. 9.\n[^7]: August. ad Demetriadem. Epist. 142,\n[^8]: That traitor Storie said it openly in the Parleament house. Ann. prim. of her Highnes most grations raigne.\n[^9]: Allen Apolog. Cap. 6. Fol. 72.\n[^10]: Howlets auctor saith in the 7. reason, that none can be called Priestes, but in respect of that sacrifice.\n[^11]: The Bul frō Mourton, from Cutbert Maine executed in Cornewall, from Strāguidge obtained for the Queene of Scottes, proue al this to be true.\n[^12]: 〈…〉\n[^13]: Whether Clement succeeded Peter or Linus I would faine haue determined."},{"name":"to-the-elector-palatine","title":"To the most mighty and noble Prince and Lord, Friderike Countie Palatine by the Rhene, Duke of either Bauaria, Elector of the sacred Romane Empire, his most gratious Prince and Lorde, Gasper Oleuian Treuir, wisheth from his heart, grace and peace from our Lorde Iesus Christ","text":"There are two special causes (most noble Prince Elector, and my verie good Lorde) which haue moued me to the publishing of this little booke. One, that I might profite the studious youth by this easie & plaine doctrine, to wit, to the end that by the taste thereof, they may be stirred vp and prouoked to the ministerie of the worde of God. For verily, they chiefly serue the Church of Christ, who allured by the sweetnes of the heauenly doctrine (because they haue tasted how good the Lorde is) and being stirred vp with a care of promoting his glory, offer vp to the faithful people, yea rather to Christ himselfe, their diligence, yea and in a sorte themselues also. And truely it is a great matter, euē frō the tender yeres to haue deeply tasted Christ in his heauēly doctrine: for frō thence doth necessarily flow (as Peter calleth it) that same desire of the syncere milke of his worde,[^1] and that same feruent desire of communicating of it vnto others. Many good and learned men here, know that this was the best and principal cause of the publishing hereof, vnto whō I cōmunicated (some yeares past) those things which now I set forth, and also declared the purpose of the publishing therof: But hitherto, I haue deferred the same, because I feared least this simplicitie of teaching, and writing not so filed and laboured, should not satisfie many, wherwith I endeuoured not so much to feede their eares as their mindes. An other cause was, that it might be a testimonie of doctrine, against that same tempest which in many places is stirred vp against this Church. Against this, I would set this bulwarke of sande, if peraduenture God who is mightie in the weake, would vouchsafe to appease the same in the mindes of certaine more moderate than the rest, & also asswage it a litle in others. For I haue thought of that same greate power of God, whereby he hath set vnto the sea her boūds: which whē it woulde seeme with his hugenes, to ouerwhelme the whole earth, by the commaundement of God, all his force is broken against the softe sand: I haue trusted therefore that through this simple and plaine declaration, of the groundes of our religion, which hitherto we haue vsed, that the Lord would bring some good thinge to passe, for the appeasing of certaine mens mindes, vnto whom peraduenture our innocencie, hithervnto hath beene lesse knowne. Many keepe a great stirre, as though horrible doctrine sounded in the congregation of this Church, and such rumors are scattered abrode farre and wide. Some may say that euen a sea of sclaunderous reproches, is vomited out against vs, wherewith we might be drowned. But whie rage you, ô good sirs? (for let it be free for me, by your highnes leaue, euen to compell them) consider all the articles of our Christian faith, will you finde in any one any such matter of raging? Be not all thinges exacted to the rule of God his word, and are they not directed to edification in true and sound godlines? If you your selues doe not feele that same consolation in your consciences of this doctrine, I will freely graunt, that iustlie you rise vp against vs: But take heed I beseech you, that you rise not vp against your owne conscience, against God himselfe, who in the conscience hath erected his high seate. For certeinly nothing hath bin done of vs in corners. We haue manie, yea innumerable witnesses of the exposition of this christan doctrine, yea your highnes it selfe, who shal reade the selfesame thinges here, which publiquely you heaue now hard these fiften yeres past, in which it hath pleased the Lord that I should deliuer here vnto his Church these principall grounds of the christian faith. You haue now (most noble prince Elector) the causes of the publishing hereof, which as I know to be true, so I doubted not to lay them open to your highnes.\n\nNow as touching that, which may priuately concerne your highnes, this shorte treatise lately drawne out of those catechising sermons of the former yeares, shalbe at the least wise some signification of a thankefull minde, for a speciall benifite, for that, your highnes hath giuen enterteinment to that same heauenly doctrine, the vndoubted word of the prophets and Apostles reueiled vnto men; and also hath procured to many of the children of God, (being gathered together vnder the winges of your highnes, with more than a fatherly clemencie) the pure doctrine of saluation, administred altogether with an heroical and principall spirite, and altogether through the grace of God, with a chearfull minde. Now if againe, in this your highnes age, (which the Lord vouchsafe to renue, as the age of the Egle) your highnes by the reading of the doctrine of God his prouidence, of the power of Christ his resurrection, of the euerlasting righteousnes now brought into light, and of the glorious gouernment of all thinges, of Christ sitting at the right hand of God the father, in the heauens, and especially of his Church, of which he is the head: if youre highnes (I say) by his mercifull acceptation an elect and noble member of his, do conceiue any spirituall gladnes in the middest of these miseries of the Church, whereby God doth alwaies exercise your highnes faith, this certainly shalbe my greatest desire, and the matter of all our ioy. The Lord Iesus continue your highnes, (who haue by so many meanes so fauorablie comforted me in this sicknes, and chiefly with that same excellent gifte of God, I meane with that cleare well water) to inrich the same againe with all kinde of blessinges, together with all your posteritie, to the aduancement of his glorie, and the consolation of Gods children. Amen: vntil that same eternal sonne of God fill vs with ioye, gathered together vnto himselfe into heauē, with that same sweete and euerlasting sighte of himselfe: your highnes (I say,) with all that call vppon his name, & lead vs to those foūtaines of euerlasting waters. Amen. Faithfull is he that hath promised & he wil bring it to passe. Giuen at Heydelberge the 19. day of March Anno D. 1576.\n\n*Your excellent highnes his most boūden.* Gasper Oleuian, *minister of Gods worde.*\n\n[^1]: 1. Pet. 2.2."},{"name":"to-the-youth","title":"To the youth addicted to true godlinesse, health &c","text":"Thou hast vnderstoode, most dearely beloued youth, and flower of the Church, the purpose of this my little worke, by the preface to the most noble Elector Palatine, onely it remaineth that thou take it with the same hande wherewith it is reached vnto thee, that is with the right hand and not with the left. That shalbe done, if I shall acheiue my purpose, and by the grace of God, shall kindle many from amongest you, to the feruent study of the holy scriptures. Surely I my selfe being but yet a boye, was wōderfully kindled with a desire both of learning & teaching others concerning God; in outward shew vpon very small occasion, but indeede vpon very great: for I fell vpon the writing of a certaine excellent learned man, where almost euen to this purpose he exhorteth youth: there is nothing more excellent (saith he) than for men to teache others, concerning God as touching the creation of mankinde, of mans fall into sinne, of reconciliation and restoring of him againe through the sonne of God that same promised seede of the woman, that shall bruse the head of the serpent, &c. These seemed to me altogether religious and holy sayings, and it pleased the Lord by these wordes to kindle in me yᵉ sparkes of a feruent desire both of learning and in time to come, of instructing others, either in the schoole, or in the Church. For I set before mine eies the company of young men in the schoole, also the flocke of learners in yᵉ Church: What can be more notable (thought I) then to haue there before me, not onely young men, but also hoare headed husbandmen, who together with thy selfe are banished frō paradise, for sinne, & like Adā til yᵉ earth, who for their old age are reuerend, and as fathers: many women also, who are as mothers: if the Lord will haue thee to speake his word vnto these, and to instruct them of God, of the creation and preseruation of the worlde, of the subtiltie of the serpent deceauing man, of the promised saluation by the seede of the woman: what can be more comfortable, what can happen vnto thee, more to be wished for of God? seeing without the knowledge of these thinges men liue more miserably than brute beasts. The Lord continually after that time nourished these sparks in me, by his holy spirit, and by the reading of the holy scriptures. I was then a boye of fifteene yeres olde, and a little before, for studies sake, sent to Paris by my parents. But to what ende speake I these thinges so familiarly? I speake as a young man, to young men: hoping, that it will come to passe, yᵗ those things which were not of small moment in my minde, will likewise in your mindes kindle the sparkes, which may engender that earnest desire aswell of learning, as of teaching. And so much the more, whē you shall perceaue your selues, not only prouoked by my example, but also (God giuing you grace,) holpen by this my little labour. For although before I was sixteene yeres old, whē I was sent to Paris, I had some direction by my schoolemaisters, who yearely before Easter did expounde vnto vs in the schoole called *Treuiror,* the passion of our Lord Iesus Christ, and were wont according to the measure God had giuen them, to conferre the figures of the olde Testament, with the accomplishing thereof by the passion of Christ (a thing very comfortable, & which afterwards, by the grace of God, opened vnto me the whole scope of the scriptures:) yet notwithstanding that handleading was more dark & obscure, by reason of the multitude of mens traditiōs, in which, Christ dead & raised vp againe was wrapped & darkened, in the popedome, so, that I coulde not well vse that light, which by the conference & comparing of those figures, and the fulfilling of the thinges themselues I did see to shine in the passion of Christ: But yet for all that, that same weake foreknowledge in his time, God blessing it, wanted not his excellent fruite. But here dearely beloued youth, you shall see Christ, dead, and raised vp againe, without any mazes of mens traditions, so liuely set before your eies, that by yᵉ sure and vndoubted propheticall and apostolicall worde, as it were by the hand, yea as by a light shining in a dark place being brought vnto him, you may knowe him truely to be the same, who was made vnto vs of God, to be our wisedome, righteousnesse, sanctification and redemption, as it is written. All that glory, let them glory in the Lorde. 1. Cor. 1. and that we are compleate in him: to yᵉ Coloss. 2. Last of al for asmuch as the vnthankefulnesse of the world, doth driue away and feare many both from learning and teaching, goe to, shall not Christ punish the worlde for this vnthankefulnesse? If he remaine faithfull, ought not this to satisfie vs? Christ the Lord of heauen and earth will not suffer you seruing him, to be altogether destitute of necessary things: but he that prouideth seede to the sower, he also will prouide bread for foode. I haue oftentimes thought of that same saying of Christ, Luk. 22. When I sent you without bagge and scrippe and shoes, wanted ye any thing? his disciples aunswered, Nothing: yea, they did not once remember, whether they should neede any helpe, for their iourny, & executing of their office. The same Christ yet liueth & raigneth God for euer, who hath yᵉ hearts of all in his hands, yᵗ he may do good to all faithfull pastors: euen as he had commanded (be it yᵗ he spake neuer a word) to the widowe of Sarepta, that shee should giue foode to her seruant Elias. I haue also oftentimes thought of that same saying of Daniel: that the reward of Christ his seruantes are laide vp for them, in the heauens. The teachers (saith he) shall shine, as the brightnes of the firmament, and they that haue brought others vnto righteousnes, shall shine as the starres in euerlasting times. Let vs therefore content our selues in our calling, with meane things, and resigne ouer our selues to our heauenly father to be fed through Christ at his hands, we, our wiues and our children: for he is the true father, and will neuer be vnmindefull of compassion, & a fatherly care ouer vs, and so much the lesse he will be vnmindefull, by how much we shall be more mindefull of our calling. We may therefore safely committe our selues and ours to his prouidence, which ought to suffice for the ouercomming of all hinderaunces & letts, specially to them to whom God is all in all.\n\nFarewell."}],"clauses":[],"entries":[{"number":1,"title":"An Exposition of the Apostles Creede, or rather of the articles of the Christian faith","part":null,"questions":[],"paragraphs":[],"clauses":[1,2,3,4,5,6,7,8,9,10,11,12],"items":[],"text":"## That the kingdome of Christ is offered vnto vs in the Articles of our faith; and that the faithfull are partakers of it, whilest they liue here\n\nIt is certaine, that there are two spirituall kingdomes, euen in this worlde: to wit, the kingdome of darkenes, and the kingdome of light: & it must needes be, that euery man be of one of these, whilest he liueth here. For so Christ the king himselfe speaketh to his elect vessell: Acts. 26. *For this cause haue I appeared vnto thee, that I might appoynt thee a minister and witnes of those things which thou hast seene:* And a little afterwards; *That thou mightest open their eyes, that they might be turned from darknes to light, and from the power of Sathan to God, and might receaue remission of sinnes, & a lotte amongest the sanctified, through the faith which is in mee.* So to the Colossians the first: *Giuing thankes vnto God the father, who hath made vs fitte to be partakers of the lotte of the Saintes in the light: who hath deliuered vs from the power of darknes, and translated vs into the kingdome of his dearely beloued sonne.* Hereby it is cleare that there are two spirituall kingdomes, euen in this world: the kingdome of Christ, in which in very deede are all they that truely repent & beleeue in Christ, and are also baptized into his name: as also their children, vnlesse when they shalbe growen and come to age, through vnbeliefe they reiect the benifite offred: But the other the kingdome of Sathan and darkenes, in which all they are, which doe not repent, and beleeue not in Christ, these partly are not baptized, but open contemners of baptisme: as the Turkes and Iewes: and partly againe are baptized, but yet are impenitēt, & vnbeleeuers: these albeit they be baptized and ioyne themselues to the visible Church, remaine notwithstanding in very deede so long in the kingdom and power of darkenes, vntill they be conuerted and beleeue. Mat. 28.1. Cor. 6 vers. 8.9.10. 12. and 2. Cor. 12. vers. 21. Now forasmuch as the Articles of the fayth containe the summe of that doctrine deliuered by Christ the king to his Apostles: it is certaine, that in them the kingdome of Christ and all the priuiledges thereof are offred and exhibited to all them that repent and beleeue: & againe that we are taught by this confession, whence we may assure our selues, that we are true Citizens of the kingdome of Christ, yea and that in this life, & that we haue a partaking with Christ the king himselfe with all his benifites: to witte, if we beleeue with our heart, and confesse with our mouth. For that saying of the Apostle is sure, in the 10. to yᵉ Romanes: *The worde is neare thee, in thy mouth and in thy heart. This is that worde of faith which we preach, to witte, that if thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thy heart, that God hath raised him vp from the dead, thou shalt be saued. For with the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth to saluation. For the scripture saith: whosoeuer beleeueth in him shall not be ashamed.*\n\n## What the kingdome of Christ is, and that the newe couenaunt is administred therein\n\nLet vs then see what yᵉ kingdome of Christ is, which beginneth in the faithful in this worlde; which also in the same sense is named the kingdome of God, and the kingdome of heauen. Mat, 3. vers. 2. Luk. 4. vers. 43. and Chapiter 7. vers. 28. The kingdome of Christ in this worlde, is the administration of saluation, whereby Iesus Christ the king himselfe, outwardly gathereth to himselfe through the Gospell and sacrament of baptisme, a people or visible Church, (in which many hypocrites are mingled,) and calleth them to saluation, and administreth and giueth himselfe the same saluation to which he calleth them, in those, whō he accounteth for his elect in this congregatiō, whilest that he maketh this outward vocation effectuall, that is to say, calleth them to repentance and faith, by which they aunswere to him that calleth: and whom he thus calleth, those also he iustifieth, not imputing their sinnes vnto them: whom he iustifieth, those also he glorifieth, purging them daily more and more from their sinnes, and so instructing, framing, and perfecting them to all godlinesse, righteousnesse, and that to life euerlasting, that the glory of Christ their king may shine in them: vsing to that purpose, the dispensation of his worde and sacraments by meete ministers, and that both publique, domesticall, and priuate, and therewithall also the diligent administration of his discipline, aswell of repentance and ceremonies, as of mans whole life. The vniuersall administration of this kingdome of Christ, is that same newe couenant, that God hath promised in the last times to make with vs by Ieremy the Prophet, not according to that same couenant he made with our fathers, when he brought them out of the lande of Aegypt, because they had made that couenant voide: but that this should be the couenaunt, that he would giue his lawe in the middest of vs; and that he would write it in our hearts, and that he would be our God, and we should be his people, and that we should knowe him, because he would be mercifull vnto our iniquity, and would not remember our sinnes any more. Ierem. 31. And by Hoseas the Prophet: Cap. 2. *I will marry thee in faith, and thou shalt knowe the Lord.* This couenant Christ the king and priest of his Church, hath ratified for euer by his merite, betweene God and vs, and euery day worketh in vs through his efficacie. Daniel the 9. Verily by his merite, seeing that Christ by his priesthoode, that is, by his intercession and sacrifice, laying an euerlasting foundation vnto his kingdome, hath satisfied the righteousnesse of God, and so deliuereth vs from sinne and the cursse of the lawe, and from the kingdome and power of the deuill, and obtaineth the spirite of sanctification, through which he may raigne in vs: and through his efficacie or operation, whereby, as the king of his Church he first bringeth our heartes to the knowledge of their euill, and to the consideration of the diuine righteousnesse, and createth in them the studie of reconciling themselues to God, and conuerting them to his wil. Now afterwards, things thus set in order, he offreth the worde of reconciliation, and engendreth faith in them, through which he communicateth himselfe (after whom they thirst,) vnto them; to this ende, that hauing obtained through his merite, iustification, they may vse it to the euerlasting peace of their conscience, and may dayly also through his spirit be restored and builded vp. Lastly he exhorteth those that are reconciled, and thus endowed with his spirit, to bring forth workes, worthy those that repent, to the ende, that the glory of their king may shine in them. Rom. 8. ver. 29 30. These degrees, in the administration of the kingdome of Christ, and of his new couenaunt, the Lord comprehendeth in that same speach to Paule, when he saith, *that thou mayst open their eyes:* that is done, when through the working of that king Christ, their conscience is illuminated through the holy Ghost. (For it is he that maketh his ministerie effectuall) so as they knowe both themselues and their sinnes, and againe God, his holynesse and righteousnesse, to which they must be conformable, that through faith turning vnto him, they may receaue in Christ a double benefite, forgiuenes of their sinnes, & a lot amongest the sanctified, who daily studie (Christ exhorting them) to bring forth the worthy fruites of repentance. For whom he hath chosen, those also hath he called: whom he hath called, those also hath he iustified: whom he hath iustified, those also he hath glorified. First therefore let vs see how Christ our king by calling into his kingdome, doth engender in men a desire of being reconciled to God; then how he offreth vnto them the forgiuenes of their sinnes, or rather the free grace of reconciliation and iustification, and therewithall how he beginneth, their restoring to euerlasting life and glory: how daily he setteth it forward, and at length in the worlde to come doth fully finish the same.\n\n## How Christ the King engendreth in his elect the studie of reconciling themselues to God, and howe he preserueth and encreaseth in them which are reconciled, the studie of holding that reconciliation\n\nChrist the King doth engender in his elect the studie of reconciling them selues to God: first of all by shewinge that all men are vnder sinne, and in the kingdome of darkenes, especially because that when all men haue the knowledge of God, naturally engraffed in them, and the worke of the lawe by nature written in their heartes, and by the thinges created are constreined to knowe God, notwithstanding doe not glorifie him, but doe sinne contrarie to the lawe of nature. Rom. 1. The which thing they witnes in their deedes, and their owne conscience doth conuince their thoughtes, either accusing or excusing them. Againe by vncouering all and euerie of their wickednesses, and in accusing them by the lawe written, and by the threatninges which are manifest euerie where throughout the whole prophetes, many wickednesses also being heaped together as plainely may be seene in the Epistle to the Romaines, Chap 3. vers. 9, 10, 11, 12, 13, 14. And also by shewing that this is the vnchangeable will of God, whereby he will not onely that all men be conformed to the lawe of nature, but also to the lawe written, otherwise that he will so long accounte them for sinners and enemies til they be conuerted, and through faith be reconciled vnto God. Iohn. 3 vers 36. Rom. 5. vers. 10, 11. Secondly by shewing what a great euil sin is. Such and so great an euil sin is, that it deserueth the euerlasting destruction of mā, yea verily so great an euil, yᵗ it cannot by the euerlasting destruction of man be cleansed. Wherevppon it foloweth that sinne is a greater euill, then mans euerlasting damnation, seeinge that the damned cannot by euerlasting paines cleanse or ouercome so greate an euill. To conclude, it is so greate an euill, to haue offended the maiestie of God but with one sinne, that the destruction of all creatures were a lesse euill. For certainly neither the destruction of all creatures, yea if they shoulde be brought to nothing, were a sufficient price for the cleansing of one onely sinne: which could not otherwise be cleansed, but by the death of the sonne of God. Thirdly by shewing that the nature of God is righteous, and therefore that it doth accurse all sinners, to wit as well theire bodies as soules, as well in this worlde as in the world to come, Deut. 28. vnlesse reconciliation be made. For so immutable is this righteousnes of God, and will to iudge sinnes, that not so much as one sinne amongst so many thowsandes, which dayly are committed, shall escape vnpunished. For either it is punished in vs or els in Christ: in Christ it is once perfectly punished, so that we repent and amende and beleeue in him: in our selues it shalbe punished, if we haue an vnbeleeuing hearte and such a a one as cannot repent, as Christ saith: verily I say vnto you, that men shall make accounte for euerie idle word in the day of iudgement. Also if this be done in yᵉ green wood, what shal be done in the dry? 1. Peter, 4. verse 17, 18. To be short, god is so righteous; and so great an euil is sin, yᵗ euen when he doth forgiue sinnes, he doth not yet alowe them: and that he may shew this thing he doth chastise them, in those that are conuerted, yea, after the forgiuenes thereof with most sharpe scourges, as in Dauid, yea, after God had spoken vnto him by Nathan the Prophet: *The lord hath taken from thee thy sins:* We see by how sharpe whips he declared that he did not allow yᵉ sin of Dauid, 2. Sam. 12. ver. 11.12.13. also 2. Sam. cap. 24 vers. 10.12. Fourthly by setting forth the execution of the righteousnes & iudgment of God, against yᵉ impenitent & vnbeleeuing. First in yᵉ examples which he hath exercised & dayly doth exercise: aswel in the wringing terrors of cōscience, wherwith the vnrepētant are afflicted: as also in those same temporal punishments which although they be great, yet are the onely signes of yᵉ wrath of God to come, farre greater, yea most great. For like as yᵉ patience & gentlenes of God is greater then yᵉ gentlenes of al creatures: so also his wrath doth exceede yᵉ wrath of al creatures. Secondly by setting before their eyes yᵉ day of this wrath or the euerlasting iudgement: as the scripture doth often times set the same aswel before the eyes of yᵉ faithful as of the vnfaithful. By these & the like reasons & meanes taken out of the word of god Christ the king doth engēder in yᵉ ministerie of yᵉ word through his spirite, in thē whō he hath first called, that same study of recōciling themselues vnto God: & in them which are effectually called & reconciled, he preserueth & increaseth that same studie of holding their reconciliation, and bringeth to passe that they greatly esteeme so great grace of reconciliation: and truly somuch they esteeme it, yᵗ denying them selues and all vngodlines, they wholly giue themselues through faith vnto him, who with so greate a price hath redeemed them from so many euills.\n\n## After that Christ the King and Priest of his Church hath engendred in those whom he calleth, the studie of reconciling themselues vnto God he offereth, and giueth also vnto them that same reconciliation & that in the forme of a couenant, the summe whereof is conteined in the articles of the faith\n\nNow as I haue saide alreadie, that same studie of reconciling themselues to God, in those that are called of Christ the King being wrought, he offereth and giueth to them reconciliation it selfe, and that in the forme of a free couenaunt, 2. Cor. 5. vers. 18.19.20.21. and chap. 6. vers. 15.16.17.18. Now the reconciliation of man with God, or rather this matter of saluation in sauing by his merite and power the elect, is therefore called a couenaunt, and also set foorth vnto vs in forme of a couenaunt from God, because there is no apter forme or meeter way of doing it, to make mutuall agreement betweene the parties and to yᵉ establishing of faith. For euen like as men after great enimities are then at length pacified in their mindes, when they haue bounde themselues by promises and by an oath each one to other, to imbrace peace; so also God, that our consciences might be quiet, hath not spared of his meere goodnes euen by an oath and couenaunt to binde himselfe vnto vs that are repentant and beleeue in him; and to seale the same wᵗ the seale of holy baptisme, yᵗ he might adopt vs freely to be his children, that he might cleanse vs through his bloode from all sinne, and being endowed with the holy ghost might renue vs to euerlasting life; yea and that freely, that wee againe being bound, vnto the faith and worship of this true God the sonne and the holy Ghost, we might set foorth and aduance this greate goodnes of his. Moreouer euen like as there are wonte to be propounded, in mens couenaunts certaine heades, which they call articles, by which peace is begunne and put in practise, both sides being sworne: so also that same diuine couenaunt, wherein God doth reconcile vs vnto himselfe for euer, is conteined in certaine heades or articles, which are the foundations of this holy reconciliation and where in God will haue eternall peace betweene him selfe and all beleeuers to be ratified. Now God had promised by Ieremie the Prophet that he woulde strike a newe couenaunt with vs, not according to that couenant which he had made with our fathers when he brought them out of the land of Egypt, because they had made that couenant voyde: but that this should be the couenant; that he would giue the lawe in the middest of vs, and write the same in our heartes, and that he would be our God, and we should be his people, and that we should knowe him, because he is mercifull vnto our sinnes and will remember our iniquities no more. Ieremy, 31, Esai. 53.54. Ozee. 2. This couenant the Lord hath made with vs through faith in Christ: and therfore we must knowe that the articles of our faith, containe yᵉ summe & as it were yᵉ heads of that couenant which standeth in faith between God and vs.\n\n## That the couenant betwene God and vs is free and vndeserued, and standeth only in faith: through which after that he hath put out the remembrance of our sinnes, he renueth the beleeuers to his owne image\n\nThat this couenant betweene God and vs is free and vndeserued, and leaneth vpon no condition of our worthinesse or merites, but standeth by faith alone, hence it may easily appeare. For in respect of God he properly maketh the couenant with vs, and he sealeth in our heartes by his holy spirit, that same promise of vndeserued reconciliation offred vnto vs in the Gospel. Titus 3. ver. 5.6.7. 2. Tim 1. ver. 9. Gal. 3. ver. 6.28.29. In respect of vs this couenant is receiued only by faith, whiles that freely and vndeseruedly the holy Ghost is giuen vnto vs, who bringeth to passe that both we will and are able to beleeue the free promise of reconciliation through Christ. Eph 1. Ioel. 2. Esay. 59. If you respect the mediator verely our heauenly father hath receiued of him the price of reconciliation, and we haue satisfied in him: notwithstanding because the mediator is freely giuen vnto vs, and imputeth also freely this merite vnto vs, euen by this reason also the couenant is free. And so this whole couenant is meerely free, and consisteth in faith alone: the oblation of promise of grace in Christ, and also the giuing of Christ himselfe in respect of God is free: yᵉ receiuing on our part is also free, because it is the worke of God in vs, whereby he sealeth his promise in our heartes, that being driuen we should worke, that is to say, that being made beleeuers by him we might beleeue. Ephe. 2. ver. 1.5.6.7.8.9.10. All these things are plainlie comprehended in that same promise of the new couenant, which euen now I brought out of the 31. Chapiter of Ieremy. Now the ende why God would haue this same couenant to be free by all meanes, is that the glory of God might returne to him alone: the which drift of his counsell he hath expressed in plaine wordes in the same Prophet. Chap. 33. *And it shalbe to me a name of ioy, a prayse and an honour before all the nations of the earth which shall heare all the good that I doe vnto them, &c.* And to the Ephe. Chap. 1 ver. 5.6. An other end is the peace of our consciences. Rom. Chap. 4. *For if they which are of the lawe are heires: faith is become voyd, and the promise is made of none effect, &c.* Sith therefore God saith that this whole couenant is free and vndeserued, and that it consisteth in the knowledge of him, or rather by faith: through which also after that he hath abolished the remembraunce of our sinnes, he will renewe our heartes; which he calleth to write his lawes in our heartes: it is plaine and euident that in the articles of our faith, such a faith and knowledge of God is set forth vnto vs, which embraceth the free remission of sinnes in Christ, and also thereof engendreth the instauration or renewing of man according to the image of God. Therefore in the meditation of the articles of our faith we must especially turne our eyes to these two poyntes.\n\n## The Articles of faith or that which is commonly called the Apostles Creede\n\nI Beleeue in God the father almighty maker of heauen and earth: and in Iesus Christ, his only sonne our Lord, which was conceaued by the holy Ghost, borne of the virgin Mary, suffred vnder Pontius Pilate, crucified, dead, and buried: he descended into hell, the third day he rose againe from the dead, he ascended into heauen, and sitteth at the right hand of God the father almighty: from thence he shall come to iudge the quick and the dead: I beleeue in the holy Ghost, the holy Catholique Church, the Communion of Saintes, the forgiuenes of sinnes, the resurrection of the body, and the life euerlasting.\n\n## What faith is\n\nSeing therefore Christ the king himselfe in the articles of the Christian faith, which containe the summe of the Gospell, offreth that same kingdome of his vnto vs: and through faith, by the vertue of his spirit doth effectually confederate himselfe vnto vs to the end he may raigne in vs: goe to, let vs briefly shewe what faith is. Faith is to assent vnto God, his will being knowen, in euery worde of his, as to the onely true & omnipotent God, and so to giue glory to God: and not to consider any thing either in our selues or in any other of his creatures, that seemeth to be against him: and in this worde, to behold as the speciall marke the promise of the Gospel, for that the father truely offreth himselfe vnto vs in Christ, and through his holy spirit freely iustifieth vs that are engrafted in Christ, and more and more sanctifieth vs, and preserueth vs by the same power, through which Christ was raised from the dead, whereby he hath all things subiect to himselfe, that the hope of euerlasting life being founded in this truth and power, it may be most certaine. This description of faith, first comprehendeth the whole life of man: whose singular actions and moments, must needes leane and rest vpon faith. For surely, that which is said to the Hebrues, *Without faith it is impossible to please God,* is most true, in all and singular matters that are to be taken in hand. Rom. 14. ver 23. Then after that it setteth forth that peculiar grace of iustification offred in Christ, and that restoring to euerlasting life, as the foundation of all beleeuers. Now this same description of faith is specially taken out of the fourth Chap. to the Romanes, from the sixtenth verse, and out of the first Chapiter of the Ephesians, from the 17. verse, to the ende of both the Chapiters. That which is put in the description, of the will of God knowen, is therefore done, because Sathan is oftentimes woont to faigne another meaning of the worde of God, besides the will of God. Least therefore that faith should stray from the will of God, we must indeuer, that as the Apostle commandeth in the 12. to the Romanes, all prophesying or interpretation of the scripture, be according to the analogie, or rule of faith: least the interpretation fight with the foundation or with any article of faith. We will shewe it also more familiarly after this manner: this is faith, to acknowledge that this is the vnchangeable will of God, and to rest in it, that freely he will giue vs that promised saluation by yᵉ Prophets, and that through Christ the same is giuen in deede, (as the Articles of our faith witnesse,) that is, to acknowledge, that these things which are contained in them, are freely giuen vnto vs of God, according to the testimony of all the Prophets which were from the beginning of the worlde, yea, and of Christ himselfe, and to rest in this constant will of God, and giue this glory to God, that hath now already shewed his omnipotent power in performing these promises, fulfilling in deede the most part of the Articles of our faith: and also as yet doth still exercise the same, in the applying of those benefites: and will certainly shewe it, in those that remaine yet to be fulfilled in the Articles: neither to consider any thing either in vs, or yet without vs in any creature that seemeth contrary to that same grace and diuine truth promised vnto vs, and already offred in Christ, and at length fully to be accomplished.\n\n## The partition or diuision of the Creede\n\nThere are foure principall parts of the Creede. The first containeth what we beleeue of God the father, who as he hath chosen vs of his meere mercy, in Christ before the foundations of the worlde were laide: Ephe. 1. so there is set forth in the first part of the Creede the first fountaine of the couenant, or reconciliation: and therewithall is also taught what we must beleeue of the creation of all things. The second, what we must beleeue of Iesus Christ the sonne of God: in which part, is comprehended the whole summe of the couenant & of our reconciliatiō. The third, what of the holy Ghost, who by engrafting vs through faith in Christ, maketh vs confederates with God, applying vnto vs the mercy of the father, and the redemption of the sonne. The fourth part is concerning the people, or of the Church with whom God had stricken his couenant: which part containeth yᵉ effectes of all the former, and the fruite of our faith, aswell which we enioye in this life, as also, which we shall enioy euerlastingly, being fully knitte both body and soule with Iesus Christ our heade.\n\n## Rules which shall helpe both our vnderstanding and faith, in euery article of faith\n\nThe rules, which we ought alwayes to haue before our eies, aswel in yᵉ expoūding, as also in the meditating of the Creede, are these. First that a mans minde knowe in euery of the articles not only the history (which knowledge alone is not to saluation, forasmuch as the deuills haue that and doe tremble: Iames. 2.) but also that the heart it selfe embrace through true faith the promise of God, and the performance of the promise in Christ and for Christ, which lyeth hidde in euery of the articles. Acts. 13. vers. 32. and the 39. Resolue therefore all yᵉ articles into the promises, or into the performance of them, & so thou shalt haue in the articles of faith all the kindes of that wonderfull vnion that we haue with the father, with the sonne Iesus Christ, and with the holy Ghost, which throughout all the Gospell is promised and giuen to the beleeuer. 1. Iohn. 14. and the 15. The second rule; In the applying of the promise, looke vpon the counsell of God to witte, that to the sonne of God a body & soule was so fashioned and fitted, that those thinges that were done in them, were done in the name of all beleeuers: & so done in deede, yᵗ the obedience, which was offred vp to the father in his person, by the counsell and gift of the father, are as truely thine, as if they had bene offred vp in thy soule & body, and yᵗ by the same efficacie, wherethrough that euerlasting word quickened from death that whole masse and glorified it, shall also quicken and glorifie thee. For this is the counsell of God, this is his vnchangeable will, wherevpon we may safely leane: now it is made manifest in the writings of *the Prophets and Apostles:* to the Hebr, Cap. 10. out of the 40. Psalme. Wherefore entring into the world he said, *Sacrifice & oblatiō thou wouldest not, but a body hast thou framed vnto mee, &c Thē I said, Loe I am present (in the beginning of the booke it is writtē of me) that I should do thy will O God.* And a little after, *Through which will we are sanctified, through the oblation of the body of Iesus Christ once made.* Vpō this counsell of God also, leaneth the reason of the Apostle in the 10. to yᵉ Romains, whilest he saith, *the righteousnesse which is of faith,* so he saith: *Say not in thy heart who shall ascend into heauen: For this is to fetche Christ out of heauen: or, who shall goe downe into the deepe? this is to bring Christ from the deade?* But what saith he? *The word is neare thee, in thy mouth and in thy heart. This is that worde of faith, which we preache, to witte, if thou shalt confesse the Lord Iesus with thy mouth: and shalt beleeue in thy heart, that God hath raised him vp from the deade, thou shalt be safe. For we beleeue with the heart to righteousnesse, but we confesse with the mouth to saluation.* See the 1. Corinth. 1. vers. 30. Luk. 1. vers. 10. to the Hebr. 2. vers. 14.15. to the Romans, 5. vers. 12.15.16 17.18. Also 1 Cor. 15. vers. 20.21.23. 1. Thess. 4. vers. 14. and Chapiter. 5. vers 3."},{"number":2,"title":"I beleeue in God the father almightie maker of heauen and earth","part":null,"questions":[],"paragraphs":[],"clauses":[1,2,8],"items":[],"text":"## Testimonies out of the Prophets and Apostles of the nature of God, and of the creation of all thinges\n\nExodus, *34.* The Lord of Hoastes, The Lord of Hoastes, a mightie, mercifull and gratious God: long suffering, and much in goodnes and faith: who shewest mercie to thowsandes, pardoning iniquitie, and defection and sinnes: before whom the innocent is not innocent, who recompencest the iniquitie of the fathers vppon the children, and vppon the childrens children, and vppon the kinsfolkes. Gene. *1.* In the beginning God created heauen and earth. Nowe the earth was desolate and voyde: and darkenes was vppon the vtmost face of the depth, and the spirite of God mooued it selfe vppon the face of the waters. Io. *1.* In the beginning was the worde, and the word was with God: and that word was God. All thinges were made by it, and without it was nothing made that was made. And to the Colossians the first, and Psal *104.* Thou shalt sende foorth thy spirite, and they shalbe created, and thou shalt renue the face of the earth.\n\n## The description of God\n\nGOD is a spirituall substance, euerlasting, good, pure, aswell of an incomprehensible glorie as of an infinite wisedome and power, of an vnchangeable righteousnes, vnspeakable mercie and most constant trueth, to be short the onely & soueraigne happines, and the father is euerlasting, the sonne the euerlasting image of the father, and the holie ghost proceeding from both. The nature of God is shortly and diligently expressed in the description which is in Moses, Exod. 34. The Lord of of Hoastes, the Lord of Hoasts, a mightie, mercifull and gentle God, long suffering and of great mercie and true. &c.\n\n## The profite of this description of God\n\nThe vse of this description is, that the nature of God being knowne, we should embrace by true faith, as our onely and most soueraigne God, and should feare to offende him: to the end that through true faith and feare, or amendment of life, he might be glorified of vs. For first when we heare that God, who hath promised by an euerlasting couenant that he wilbe a God vnto vs, is an vnderstanding, wise, euerlasting, good, righteous and mercifull God &c; we conclude verie rightly vppon it, of the verie forme of that free couenant: that he is not onely such a one by nature, but also yᵗ he will shew himselfe to be such a one to vs beleeuers; and that by an euerlasting couenant, though all creatures should seeme to persuade vs to yᵉ contrarie. He that knoweth this nature of God, of whom he is receiued into couenant: he hath large matter of trusting in him, and of framing his life by faith, according to the will of God. Both of these, to wit howe the knowledge of God maketh to faith and repentance, and so to the establishing of the kingdome of God in vs, we will make plaine out of some of his attributes. So great and so constant is the truth of God, that one word of the diuine truth, passeth the truth of all Angels and men: because the truth of all creatures, dependeth vpon the truth of God, and hath the originall from that, and consisteth in that alone: so that the truth of god, is the cause and foundation of all truth both in Angels and men. When therefore we wauer or doubt of any matter, why do we not consult, whether there be not some word of the Lorde concerning that matter, whereof we doubt? which being found, we may giue our mindes to rest, knowing assuredly, yᵗ the least title of the truth is more firme, then the whole frame of heauen and earth. Ieremi 31. Matt. 5. vers. 18. therefore it is saide in the second booke of the Kinges, Cap. 10. vers. 10. Knowe you nowe, that there shall not fall anie thing of the word of the Lord to the ground. Also his infinite power ought to incourage vs, to trust in him: in him I say, that mightie God, who calleth those thinges which are not as if they were. Ro. 4. Like as also, that same Apostle further speaketh of the faith of Abraham: *He doubted not of the promise of God through vnbeleife, but was made strong in faith, giuing glorie to God: Being fully assured that he which had promised, he also was able to performe it.* And surely how greatly distrust displeaseth God, as which defraudeth him of his glory and how greatly the holiest men that are ought to beware of it, the Lord teacheth Num. 20. And the Lord of Hoastes said vnto Moyses and Aaron, *Forasmuch as ye haue not beleeued me, that you might sanctifie me before the sonnes of Israel, therefore you shall not lead this congregation into the lande which I haue giuen them.* And in the 32. of Deut. 50.51.52. Now he is not onely able to do that, which he wil, (as in verie deede he willeth that thing which he hath promised in his word:) but also in that which he willeth not, he abideth no resistance, which is as it were the other part of the omnipotencie of God. Isai. 43. *There is none that can take out of my hand: And if I do any thing, who shall let it?* The first is therfore, that in euerie thing we haue the wil of God knowne out of his word, which being once knowne, let vs not doubt, but yᵗ Gods truth is most cōstant, & altogether vnchangable. Moreouer let our mindes moūt vp to yᵉ almightie nature of God, who mightily performeth in deede whatsoeuer he wil, neither abideth any resistance Ioh. 10. *I giue euerlastnig life to my sheepe, neither shall they perish for euer: neither shal any mā take them out of my hand. My father who hath giuen thē vnto me, is greater then all, neither can any man snatch them out of the hand of my father. I and the father are one.* Here thou hast both the most constant truth of the word of Christ, and also his omnipotencie. And so thou must trust: that God offereth himselfe vnto vs in Christ, a true and almightie God, in an euerlasting couenant. And further, should not this selfesame nature of God, wherein he is true and almightie, pricke vs forward to amendement, and to lead a life through faith according to his will? For whilest we heare, that his truth is one and vnchangeable, let vs know for a suertie, that he will not for euer approue sinnes, which he hath witnessed to detect by his word. Psal. 5. Moreouer, that it is more possible that heauen & earth should be ouerthrown, then that those punishmentes should not fall out, which he hath threatened in his word, vnlesse we turne from our sinnes. Mat. 5. vers. 18. For the nature of God must be changed, if his truth were subiect to change. And the same reason is of his omnipotencie. For who would not wholy addict himselfe vnto him, and altogether depend vpon his becke, and frame all thinges to his will, in whose hand is life and death, who hath power to cast both body and soule into euerlasting fire? As Christ saith, *Feare not those which kill the body, but can do nothing against the soule: I say vnto you, whom you must feare, euen him that hath power to cast both body and soule into hell fire.* The infinite wisdome of God auaileth much for the establishing of our trust in him, as for example thus: that faith may ouercome whatsoeuer is obiected of the flesh and of sinne against the word and workes of God, and that it may at once breake all the broyles & assaultes of distrustes, & giue it selfe to rest: it must needes be that the minde ascend vp to that infinitenes of the wisdome & vnderstanding of God, & that it safely rest in that, as doing all thinges wisely and well, and be fully persuaded that God is the gouernor of the world, and not men: and that he doth so gouerne all thinges, that we neither can nor ought to wish them wiselier or better done, then they are or may be done of God. Paule teacheth vs to rest in that same infinite wisdome of God, in the 11. to the Romanes, *O the depth, sayth he, of the riches, aswell of the wisdome, as of the knowledge of God, how vnsearchable are his iudgementes, and his waies past finding out! Who hath knowne the minde of the Lord? or who hath beene of counsel with him? or who hath giuen vnto him first, and he shalbe recompensed againe? for of him, by him, and in him are all thinges, to him be glorie worldes without end Amen.* And Isai in the 40. chapter, vers. 13.14. and in the 104. Psal. vers. 24. *O Lord of hoastes how are thy workes multiplied? Thou hast done all thinges in wisdome.* And Psalm. 147. vers. 5. *Our Lord is great and mightie in strength, there is no number of his vnderstanding.* When therefore we heare our most wise, yea, our onely wise God, who hath promised that he will shew himselfe such a wise God towardes vs; who should not receiue his wordes with high reuerence, and haue a contented minde in all, and those most dayly workes of his prouidence as done most wisely, an so rest in his wisdome? The which diuine wisdome the Apostle wondring at, doth therewithall praise it. *To the only wise God, be glorie,* Romanes cap. 16. vers. 37. Therfore also the wisdome of God doth incourage vs to cōfidence: seeing he hath promised to shew himselfe such a one towardes vs. Also who knowing his wisdome doth not according to his word, as the briefe rule of wisdom, frame his his life? Psal. 119. Now after that we haue by faith layd holde vpon the omnipotencie and wisdome of God in all his workes, hauing vtterly denied our owne wisdome of the fleshe, Rom. 8. it followeth that he be acknowledged also to be good. Now his goodnes is considered, aswell in all effectes, as in forgiuing of sinnes. Concerning the first, whatsoeuer is done of God, it is good, and thou must acknowledg it as verie good. For how can any other thing but good proceede from him in whom there is nothing but good? Therefore Dauid grauely and shortly saith, *Iehoua is good to all, and his mercie is ouer all his workes.* Psal. 145. Thou hast a singular vse and practise of this doctrine in the 107. Psalme. Furthermore his goodnes & mercy, whereby amongest the rest of his workes he taketh away iniquitie & wickednes, ought so to reare vp our faith, that if the flesh feare, lest he should cast vs off, for our iniquitie and wickednes, faith ought fully to be resolued, that this is the nature of God, as Moses saith, to take iniquitie and sinnes, to witte from the beleeuers. Now the nature of God is vnchangeable, wherefore vndoubtedly he would take them from vs, so that we beleeue. This nature of God shineth in the face of Christ, when he saith, *Be of good cheere my sonne: Thy sinnes be forgiuen thee.* Who therefore would not trust in him? who also hauing heard of this so great goodnes, would go on willingly and wittingly to offend him? As the Apostle saith in the 2. to the Rom. vers. 4.5. *Doest thou despise the riches of his goodnes, long sufferance and gentlenes, not knowing that his goodnes doth prouoke thee to repentance? But thou after thy hardnes, and harte that cannot repent, heapest vnto thy selfe wrath against the day of wrath, and of the iust declaration of the righteous iudgement of God?* Who also hauing heard of his mercie, doth not feare to doe any man wrong, or vniustly to oppresse his neighbour? like as in verie deede by this his nature, yᵗ he is merciful, he turneth vs away from all hardnes of hearte, and inhumanitie. Exo. 22.26.27. *If thou take the garment of thy neighbour for a pledge* (saith he) *before the sun go downe, thou shalt restore it againe vnto him, because it is his onely couering, it is his garment to couer his skinne, in which he should sleepe. And when he shall crie vnto me to heare him, I will heare him: because I am mercifull.* Yea also the righteousnes of God, doth so shine in the face of his Christ, that also the most iust nature of God expressed in the lawe, may comfort vs in Christ, and confirme our hope, which otherwise in our selues may worthily terrifie vs. For seing that God is most righteous, and hath once called into iudgement the sinnes of all beleeuers, and hath punished them in his sonne, in the full rigour of his iustice; the most righteous nature of God will not beare, that the same debte once perfectly paide and clensed, should be twise or againe repaide vnto him. Againe, forasmuch as God is so righteous, that an innocent before him is not innocent, that is, he is such an exact examiner of sinnes, that euen the most righteous in mens iudgement, and such as are not guiltie of any thing in them selues, 1. Cor. 4. vers. 3. before him are not innocent: but doth visite the sinnes of the fathers vpon the childrens children to the third and fourth generation: yea and would rather that his righteousnes should be satisfied in his onely begotten sonne, then that he would let sinnes escape vnpunished: should not we earnestly repent, thinking vpon the saying of Christ, *If this be done in the greene wood, what shalbe donne in the dry?* The righteous nature of God also, doth so drawe vs backe from all wrong and violence, to the loue of our neighboure, as if we thinke that God hath the same nature, that cannot suffer vnpunished, that thy neighbour should be oppressed, no more then thou couldest suffer that any should treade thy childe vnder his feete, thou behoulding it, Psal. 103. *The Lord of Hoastes shewing mercies and iudgements to all those that are oppressed.* See the graue testimonies that are writen, concerning this matter, 1. Cor. 6.7.8.9.11. and the first Thes. 4.6.7.8. The euerlasting nature of God also doth confirme our faith. For seing yᵗ such a one hath promised in couenant to be our God, who is euerlasting, we rightly gather thereof, that not onely our soules shall liue in God, but also that our bodies shalbe raised vp to life: that the euerlasting God, may be indeede their God. And surely vpon this foundation leaneth that reason of Christ, whereby he prooueth against the Saduces out of the workes of the couenaunt, the resurrection of the dead. Matt. 22. vers. 32. Neither that onely, but also concerning this life, of that euerlasting nature of God, doth a faithful mā gather newe courage and strength, Isai. 40. vers. 27.29.31. And psal. 103. vers. 5. Also that same euerlasting nature of God ought to stir vs vp to repentance, 1. pet. vers. 22.23.24.25. So ought also the holines of God, which is ioyned with his eternitie. 1. Pet. 1. vers. 14.15.16.17.18. also, 1 Iohn. 3. vers. 3.\n\nI beleeue in God the father, is his only begotten sonne, and in the holy Ghost.\n\n## Certaine testimonies of the diuinitie of the sonne, according to those things that are attributed vnto him in the description of God, and order of the articles of faith\n\nIt followeth that we shewe, that God hath so manifested himselfe in his worde, that these three persons, the father, the sonne & the holy Ghost, be that one onely true God, in whom we professe to beleeue in the Creede, when we say: We beleeue in God the father, and in his onely begotten sonne, and in the holy Ghost. Nowe a person or 〈 in non-Latin alphabet 〉, is a singular thing, vnderstanding, willing, that cannot be imparted, or communicated to another, not vpholden of another, nor part of an other. That God the father who hath made heauen & earth, is so manifest, that euen the vngodliest heretiques denying the diuinitie of the sonne and holy Ghost, dare not yet deny the diuinitie of the father. That the sonne is a thing by himselfe subsisting, vnderstanding, willing &c. and by nature God: although to the Citizens of the kingdome of Christ, it is plaine and at hand throughout the holy scripture: yet it is profitable that their memorie euer and anone be refreshed with some cleare and diuine testimonies. Nowe we will alledge first some testimonies according to the order of those things which are attributed vnto God, which we haue set downe in the description: then afterwards according to the course and order of the articles of the faith.\n\n[^1]The word or yᵉ Sonne is a spiritual substance. To yᵉ Rom. 1. vers. 3. & 4. Heb. 9. ver. 14. & 1. Pet. 3. vers. 18.19. Io. 14. Ye beleeue in God, beleeue also in mee, he is eternall and incomprehensible aswell in glory as in wisedome: Io, 17. vers. 5. Glorifie me thou father, with thy owne selfe, with the glory which I had with thee before the worlde was. And Prouerbs 8. Also Apocalip. 1. vers. 8. Hebr. 7. vers. 3. Good, pure, and vndefiled. Io. 10. vers. 11. Isay. 40. verses 9.10.11. Isay. 6. Holy, holy, holy, the mightie Lord of hoastes: all the earth is full of his glory. These things doth Iohn the Euangelist interprete of Christ. Cap. 12 vers. 41. saying, These things said Esaias, when he sawe his glory, and spake of him, to witte of Christ. And Io. 17. vers. 19. He is also of infinite power, for he createth & preserueth all things together with the father and the holy Ghost: Io. 1. In the beginning was that word, & that word was with God, and that word was God.[^2] Also, All things were made by it, and without it, was made nothing that was made. vers. 3. And to the Coloss. 1. By the beloued sonne, through whom we haue redemption were all things created,[^3] which are in heauen and which are in earth, thinges visible and inuisible: whether they be Thrones or Dominions, or Principalities, or Powers.[^4] All things were created by him and for him: And he is before all things, and in him all things consist. To the Heb. the first. He hath spoken vnto vs by his sonne by whō he hath made yᵉ worlds. Prouerb 8. Iehoua possesseth me,[^5] from the beginning of his way: I had yᵉ chiefty frō euerlasting, frō yᵉ beginning before yᵉ earth was. When there were no depths was I fashioned, before there were foūtaines running wᵗ water: before yᵉ mountaines were, and before the hills was I brought forth. He had not yet made the earth, & the streates, & the height of the dust of the world: when he prepared yᵉ heauens, I was there, &c. And Io. 5. ver. 17.18. My father worketh hitherto, & I work. Therefore the Iewes sought yᵉ more to kil him: not onely because he had broken yᵗ sabbaoth: but said also yᵗ God was his father, and made himselfe equall wᵗ God. To the Philippians the 3. vers. 21. He worketh miracles by his owne power: to witte, not as one calling vpon God, but as one commanding by his owne auctority. Thou hast examples Mat. 8. vers. 26. Luk. 5. and 7. For he commandeth the winde and the sea, and they obey him, and he rebuketh the fearefulnes of his disciples, Mark. 4. vers. 39.41. he giueth power also vnto others to worke miracles, but by calling vpon his name. Mark. 8. Acts. 3. vers. 6.16. and Cap. 4 vers 10. And he is of an immutable righteousnesse, Ierem. 23. And this is the name whereby they shall call him, Iehouah, our righteousnesse, Of an vnspeakeable mercie. Titus the 3. vers. 4. and the 6. and Chapter. 2. vers. 10. and 12. of a most constant truth. Mat. 24. vers. 35. The heauen and earth shall passe, but my wordes shall not perish. And the first of Iohn, Full of grace & truth. Io. 14. vers. 9 That same worde, is the onely begottē sonne of yᵉ father, and yᵉ co-eternal image of yᵉ father.[^6] Io. 1. We haue seene his glory, as yᵉ glory of yᵉ onely begottē of God. To the Hebr. 1. who being the brightnes of his glory, (the light from the light) and very ingraued forme of his person of his substance, and bearing vp all things by the worde of his power,[^7] &c. And he is the Lorde of all creatures, but chiefly of the faithfull or of the Church, Io. 1. He was in the worlde, and the world was made by him, but the worlde knew him not: he came amongest his owne, and his owne receiued him not. Before he came into the world he was a subsisting person, and Dauids Lord, from which Christ maintaineth his diuinitie in the 22. of Mathew, saying. What thinke you of Christ? whose sonne is he? they say vnto him, Dauides: he saith vnto them, how then doth Dauid in spirit call him Lord? saying: The Lord said vnto my Lord, sit at my right hand, till I make thine enemies, thy footestoole. If therefore Dauid call him, Lord, how is he his sonne? Also Luk. vers. 1. verses 16.17.43. and vers. 76.77. And thou childe (Iohn Baptist) shalt be called the Prophet of the most high. For thou shalt goe before the face of the Lorde to prepare his waies, & thou shalt giue the knowledge of saluation to his people. Malach. 4. vers. 5. Io. 1. This is he that commeth after me that was before me, &c. Io. 20. vers. 28. Thomas answereth, him my Lord and my God. Acts 16. vers. 31. and Chap. 18. vers. 10.[^8] So Christ was conceaued by the holy Ghost, that being before that substantiall worde, and by himselfe subsisting, he tooke our flesh: Philip. 2. who being in the forme of God, thought it no robbery to be equall with God: but he made himselfe of no reputation, taking vpon him the forme of a seruante. Hebr. 2. He tooke not the natures of Angels vpon him, but he tooke the seede of Abraham. Io. 6. I am that bread of life which came down frō heauen. Io. 16. I went out from yᵉ father, & came into yᵉ worlde, &c. and 1. Timot. 3. Great is the mysterie of godlines, God is manifest in the flesh.[^9] The Prophetes foretolde that *this man which is borne of the virgine,* should not be a man, in such sort, as should subsist of himselfe as Peter and Paule: but the true God, to witte, the second person, bearing and vpholding that humaine lumpe, into the vnitie of the person knitte vnto him. Isay 7. Beholde a virgine shalbe with childe: and shal bring forth a sonne & thou shalt call his name Immanuell, *God with vs.* And in the 9. A childe is borne vnto vs: A sonne is giuen vnto vs: and the principalitie was vpon his shoulders, and thou shalt call his name wonderfull, counseller, the mightie God, father of eternitie and prince of peace. Ierem. 23. I will reare vp to Dauid a righteous braunch, and he shall raigne king, and shall prosper. &c. And this is his name, whereby they shall call him Iehoua our righteousnesse. Miche. 5. And thou Bethlehem Euphrata, although thou be amongest the thousands of Iehudah, out of thee shall there come forth vnto me, which shalbe the gouernour of Israel: and his generations shalbe from olde, and from the daies of euerlastingnes. Coloss. 2. vers 9. In him dwelleth all fulnes of the Godhead bodily.[^10] He confessed before Pontius Pilate vnder whom he suffered, that his kingdome was euerlasting, and that therefore he came into the worlde, that he might giue testimony of the truth. Io. 18. vers. 36.37. and Acts 4. vers. 25.26.27.30. When the same iudge iudged him, there is fulfilled that prophecy in the 11. of Zachary, Mat. 27. And they tooke thirty peeces of siluer, the price of him that was valued, whom they of the children of Israel valued. And they gaue them for the potters fielde, as the Lord appointed vnto mee. That which the Lorde foretolde of the children of Israel prising him then, when the couenant was to be taken away, and the people to be forsaken, (which he signified by the breaking of the staffe, which was called the staffe of meekenes, or rather the staffe of ioye) But in Christ, God manifested in the flesh, this full disanullance being at hande, yea in all circumstances it was fulfilled by a wonderful prouidence.[^11] *Crucified.* Zach. 12. vers. 10. They shal looke vnto him whō they haue pearced. This Iehoua saith of himselfe; and Iohn saith that this was fulfilled in Christ. Cap. 19. vers. 37. And the 1. Cor. 2. vers. 8. If they had knowen, they had not crucified the Lorde of glory. Acts. 3 vers. 15. Ye haue slaine the prince of life. *Dead.*[^12] The Testament was to be confirmed by the death of the Testator. Now the Testator was God. Hebr. 9. vers. 16.17. And Cap. 8. vers. 8.9. Acts 20. God hath purchased the Church vnto himselfe hy his owne bloud.\n\n*Buried, descended into hell.* Oze. 13.14.15.[^13] God saith, I will redeeme them from the power of hell, I will redeeme them from death, I will be thy death, O death: O hell, I wilbe thy destruction. This was partly fulfilled by Christ, and shall partly bee fulfilled hereafter, as the Apostle teacheth. 1. Cor. 15. vers. 55.56.57. Therfore Christ is true God, he rose also by his owne power, *He rose from death the third day.* Rom. 1. vers. 4. Io. 2. vers. 19. Destroy you this Temple, and I will reare it vp againe in three daies. And Cap. 10. vers. 17. & 18. I lay downe my life, that I might take it againe. No man taketh it from mee, but I laye it downe of my selfe: I haue power to lay it downe, and power to take it againe.\n\nThat he is the true God that ascended into heauen,[^14] the Apostle plainly teacheth in the fourth to the Ephesians, verses 7.8 9. To euery one of vs is grace giuen according to the measure of the gifte of Christ: wherefore he saith, when he ascended vp on high,[^15] he led captiuitie captiue. Io. 3. vers. 13. No man ascendeth vp to heauen (that is to say by his owne power: for others ascend being drawene) but he that hath descended from heauen. And Io 6. vers. 36. and vers. 62. Also in the 16. Cap. vers. 28.\n\n[^16] *He sitteth at the right hand of God,* and is worshipped of Angels and men. Hebr. 1. To which of the Angels hath he euer saide, sitte at my right hande? In the same place, all the Angels of God shall worshippe him. And 1 Pet. 3. vers. 22. to the Ephesians 1. verses 20.22.23. to the Philippians 2. verses 9.10. wherefore God lifted him vp on high & hath giuen him a name, which is aboue euery name. That at the name of Iesus euery knee should bowe, both of things in heauen and things in earth, and things vnder the earth. And that euery tongue should confesse that Iesus Christ is the Lorde, to the glory of God the father. See the first to the Corinth.[^17] 1. vers. 2. Acts 9. vers, 14. He hath power to iudge both the quicke and the deade; and so he is priuie to all the thoughts, sayings and doings of men, and not onely that, but also he is most iust and mightie to execute sentence. 1. Cor. 4.5. Iudge nothing before the time, vntill the Lorde come, who will lighten thinges that are in darkenes, and make manifest the counsells of the heartes. Io. 5. He hath giuen all iudgement to the sonne, that all may honour the sonne, euen as they honour the father. Mat. 3. His fanne shalbe in his hande, and he shall purge his floore, and gather his wheate into his garner, but will burne vp the chaffe with vnquenchable fire. To discerne hypocrites from the faithfull is the onely worke of God: and to gather these into heauen, and to thrust downe the other into euerlasting fire is also the onely worke of God.\n\nThe holy ghost also, in whom we beleeue,[^18] Christ himselfe giueth, which is a notable testimonie of his euerlasting godhead. Ioh. 1. vers. 23. This is he that baptiseth with the holy ghost. Acte. 2. compare the 17. verse, I will powre out (saith God) of my spirite. &c, with the. 33. vers. He hath shed foorth this which you now behold and see. Iohn, 16. verse. 7. and cap. 20. vers. 22.\n\nHe hath chosen vnto himselfe a catholique or an vniuersall Church,[^19] from among all mankinde. Iohn. 13.16. I know whom I haue chosen, and in the 15. chapter. You haue not chosen me, but I haue chosen you, that ye goe and bring forth fruite, and that your fruite remaine. Also in the 10. Chap. vers. 16. and Chap. 11 vers. 52. He was present with this Church euen from the beginning, as the euerlasting king and priest thereof. Heb. 13. vers. 8. Christ yesterday, to day & for euer. Also the, 1.3. vers. 19.20. and the 1. Cor. 10. Thou art a priest for euer after the order of Melchisedeck. and Heb. 7. ver. 3. To this church from the beginning he reuealeth the father & himselfe. Mat. 11. No mā knoweth the father but the sonne, and to whom soeuer the sonne will reueale him. Also 1. Pet. 1. vers. 11. He quickeneth this Church from euerlasting death. Io. 5. vers. 25. He will haue his Church holy vnto him and separated from idolaters and from those which professe not faith and repentance: and therefore he directly opposeth the worshippe of himselfe in the Church against the worshippe of false Gods. 1. Cor. 10 14. My beloued, fly from idolatry, that I may speake more wisely, Iudge you what I say. The cuppe of thankesgiuing, whereby we giue thankes, is it not the communion of the bloode of Christ? And a little after: Vers. 19 20. What therfore do I say? that the Idol is any thing, or that which is sacrificed to Idols is any thing? yea this (I say) that that which the Gentiles sacrifice, they sacrifice to diuels, & not to God: and I would not yᵗ you should haue felowship with diuels. Ye cānot drinke yᵉ cup of the Lord, & the cup of diuels; ye cānot be partakers of the Lords table, & of the table of diuels, Do we prouoke yᵉ Lord to anger? Are we strōger then he?\n\n[^20]He communicateth himselfe with the Sainctes, that is, with all the elect, and he dwelleth in them howsoeuer they are throwne out of the world. Iohn, 14 vers. 23. I and the father will come and make our abiding with him. And in the 15 chap. vers 1.4. Also 1. Cor. 12. ver. 12. For as the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: so is Christ. Ephe. 3. That Christ may dwell in your hartes through faith. Gala. 2. vers. 20. Now I liue no more, but Christ liueth in me. Also Iohn, 17. vers. 23. and 26. He entreth into league and fellowship with the Church by the ministerie of the word and sacramentes: & he is present with it euen from the beginning of the world, and remaineth present vnto the end. 1. Cor. 10. Let vs not tempte Christ, as some of them tempted, and were destroyed of Serpentes. Also 1. Pet. 1. vers. 11. Matt. 28. Loe I am with you alwaies to the ende of the world. He instituted baptisme the seale of the couenant, and would haue vs no lesse baptised in his name, then in the name of the father & of the holy ghost: making promise of saluation to them that beleeue and are baptised, Matt. 28. vers. 19. Mar. 16. vers. 16. Collo. 2. verse, 9, 10, 11. Acte. 8. vers. 16. and chap. 19 vers. 5. Now it is both blasphemie to be baptised in the name of any creature, and it is onely proper vnto God, to make promises of saluation, and to fulfill them. Wherefore also Christ is he, which baptiseth with the holy ghost, Mat. 3, verse, 11. Act. 2. vers. 18 32. He instituted the sacrament of thankesgiuing, for the diuine worship of himselfe, in the place of the Paschall, as he saith: Do this in remembrance of me: Wherefore also Paule calleth it the cuppe of thankesgiuing, whereby we giue thankes: And concerning the seale of the newe Testament, he speaketh thus: This is the newe Testament in my blood. Now it is the same Lord or Hoastes, that had promised a newe Testament, & who confirmeth the selfsame by his death. Ierem, 31. vers. 33. and Hebrewes, 9. vers. 17.\n\nThe forgiuenes of sinnes, which he not onely deserueth by his death, but also giueth by his owne power, is also a notable testimonie of the Godhead of Christ.[^21] For he iustifieth all his elect, from the beginning of the world. Act. 15. vers. 10.11. Whie tempte ye God, laying a yoake vpon the Disciples neckes, that neither our fathers nor we were able to beare? but by yᵉ grace of our Lord Iesus Christ we beleeue to be saued, euen as they doe. Iohn. 8. vers. 56. Psal. 110. The Lord hath sworne and will not repent him. Thou art a Priest for euer after the order of Melchisedeck. By, and for this Priest, were sinnes alwaies forgiuen to the beleeuers. Now yᵗ he doth forgiue sins by his owne power, he confirmeth by a miracle. Matt. 9. But that you may know that the sonne of man hath auctoritie in earth to forgiue sinnes (then he saith to the man sicke of the palsey) Arise, take vp thy bed, and go into thy house: And in Ioh. 13. he saith, Vnlesse I wash thee, thou shalt haue no part with me.\n\n[^22]The resurrectiō also of the flesh is a worke of Christ, as also the inward renuing to euerlasting life. Iohn. 5. vers. 2. and 28. As my father raiseth vp the dead and giueth them life, so also the sonne giueth life vnto whom he will. And the howre shall come, that all that are in their graues, shall heare his voyce, &c. Also Iohn, 6. vers. 39.40. and in the 11. chap. I am the resurrection and the life, he that beleeueth in me, though that hee were dead, hee shal liue, & whosoeuer liueth and beleeueth in me, he shall not die for euer. By Christ shalbe fulfilled that of Hoseas, Death is swallowed vp in victorie. O death, where is thy victorie? &c. 1. Cor. 15. vers. 55.57. and in the same Chapiter, verses 45.48.\n\nAnd Christ himselfe giueth euerlasting life.[^23] Ioh. 1. Life was in him. Ioh. 10. I giue eternall life vnto my sheepe, neither shall they perish for euer, neither shall any man take them out of my hande, I and the father are one. All these thinges which we haue rehearsed according to the order of the description of God, and the articles of the faith, seeing they are of that sorte, as can agree to none but onely to God, they plainly conuince Christ to be God by nature.\n\n## What daunger there is to be feared, if we beleeue not in the sonne, as in the true euerlasting God, of the same substance with the father\n\nThe truth it selfe sheweth a most present daunger. Ioh. 3. *He that beleeueth in the sonne, is not iudged or condemned, but he that beleeueth not, is iudged already, because he beleeueth not in the name of the onely begotten sonne of God.* And in the 8. Chapiter, *You are from hell, I am from aboue. You are of this worlde, I am not of this worlde: therefore I haue said vnto you, that you shall dye in your sinnes.* Moreouer it is said in the 1. Ioh. 2. vers. 23. *Whosoeuer denieth the sonne, hath not the father.* Also in the 2. Ioh. vers. 9.10.11. And in Ioh. 16 vers. 3. Therefore the holy Ghost hath forewarned vs by the Apostle Peter, that *we should take heede of these deceauers.* 2. Epist. Cap. 2. There were also false Prophets amongest the people, as also there shalbe false teachers among you, who shall bring in deadly heresies, *denying the Lorde who hath bought them, hasting vnto themselues a swift damnation, and many shall followe their condemnation.* Nowe the Lorde who hath bought vs, is Iesus Christ, very God and man, as the scripture witnesseth. Acts. 20. *God hath redeemed his Church through his blood.* Nowe therefore if so be that any do not beleeue, that he is the true God, that hath in mans nature shed forth his blood, he denyeth the Lord who hath bought him.\n\n## Testimonies prouing the Godheade of the holy Ghost, that he is a person and the true & euerlasting God, and not any motion or thought, or any other thing that is created\n\n[^24]That the holy Ghost is subsisting and God by nature, first of all it is shewed by the creation, Genes. 1. *And the spirit of God moued it selfe vpon the face of the waters.* In which words it is attributed to the holy Ghost, that he wrought together in the creation of all with the father and the sonne. The creation is most clearely attributed vnto him. Psal. 104. *Sende forth thy spirit, and they shalbe created, and thou shalt renue the face of the earth.* Therefore the scripture affirmeth that yᵉ holy Ghost is Iehouah, which is most plaine out of the 6. of Isay, and the 28. of Acts vers. 25. Isay, 6. *And he said* (Iehouah of whom before in the same Chapiter, *Seraphim had cried, Holy, Holy, Holy, Iehouah, Lord of hoasts) Goe and say vnto this people, in hearing heare you, and vnderstand not: and in seeing, see you and knowe not.* These same wordes which the Lorde spake. Paule, Acts. 28. saith that the holy Ghost spake, *Very well* (saith he) *spake the holy Ghost by Isaias the Prophet vnto our fathers, &c.* Therefore the holy Ghost is Iehouah. The same is also plaine by other places, Ierem. 31. *This is the couenant that I will make with the house of Israel. After these daies saith Iehouah, I will giue my lawe into their hearte &c.*\n\nNowe the Epistle to the Hebrews, Cap. 10. vers. 15. affirmeth that these same wordes of the lord proceeded from the holy ghost. The holy ghost also himselfe witnesseth vnto vs. For after he had foreshewed, This is my couenant that I will make with them, &c. The which also Ioel affirmeth, Cap. 2. whom Peter also citeth and expoundeth, that he may shewe them as plaine effectes of the holy Ghost which are altogether belonging to the power of the godhead: *I wil, saith Iehouah powre out of my spirit vpon all flesh, and your sonnes and daughters shall prophesie.*\n\nAnd these thinges which are alledged now, to shew that the holy Ghost is God the creator: by them also is shewed that he is an vnderstanding essence, euerlasting, good, righteous, mercifull, most free, of an infinite power and most constant truth: neuerthelesse let vs yet see also certaine testimonies seuerally concerning those thinges that are attributed vnto him: which as they onely agree vnto God, so they plainly proue the holy Ghost to be very God.\n\nThat the holy Ghost is an vnderstanding essence, euerlasting, and which giueth vnderstanding, it plainly appeareth out of the 61. of Esai: *The spirit of the Lord Iehouah is vpō me, for that Iehouah hath anointed me: to preach vnto the milde he hath sent me.* Luk. 4. Christ teacheth that he is he, *vpon whō is the spirit of Iehouah, for that he anointed him.* But to anoint inwardly, as Christ properly is anointed, and by his owne power to send to preach glad tidinges, and to giue power to preach glad tidinges aright, is a work of a person truely subsisting, vnderstanding, and of the euerlasting God. Also it appeareth by his effectes which are rekoned vp in the 5. to the Galathians, that he is also good, iust, pure, mercifull, most free, and in deede as God communicating his giftes vnto other. The fruites of the spirit is loue, ioy, peace, gentlenesse, benignitie, goodnesse, faith, softnesse of spirit, and temperance. And surely the same Apostle teacheth that the holy Ghost is the worker of these, and therefore God. 1. Cor. 12. *There are diuersitie of giftes, but the same spirite. And there are diuersitie of administrations, but God is the same that worketh all in all. But the manifestation of the spirit is giuen to euery man to profitte withall. For to one is giuen by the spirite, the worde of wisedome: and to another the worde of knowledge by the same spirite.* And a little after, *But all these thinges worketh one and the same spirite, distributing to euery man seuerally as he will.* Loe he had saide before: There are diuersitie of administrations, but God is the same that worketh all in all: afterwards shewing that the same holy spirit is God himselfe, he saith: All these things worketh one and the same spirit, distributing to euery man seuerally as he will. That he is true, and that as God looking into the heartes, and trying the thoughts, it is taught in the 5. of the Acts. *Peter said, Ananias, why hath Sathan filled thy heart, that thou shouldest lie vnto the holy Ghost?* and by and by he addeth, *Thou hast not lyed vnto men, but vnto God.* And that he proceedeth from the father and the sonne, not as a created motion or mouing, but as a person existing, vnderstanding, and of the same essence with the father & the sonne, Christ teacheth in Ioh. Cap. 14. vers. 26. *Now that same holy spirit the comforter, whom the father shall sende in my name, he shall teach you all things, and shall put all these things into your minde which I haue said vnto you.* But this belongeth onely to God 1. Cor. 2. vers. 10.11.12. He iustifieth and sanctifieth the Church aswell as the sonne: 1. Cor. 1.6. 1. Pet. 1. and renueth it to euerlasting life. Ioh. 3. & baptiseth into the same body. 1. Cor. 12. He dwelleth in the beleeuers, and raiseth them vp from the deade. Rom. 8. *If his spirit who hath raised vp Iesus from the dead dwell in you, he will also quicken your mortall bodies, by his spirit dwelling in you.* And verily he dwelleth in vs, as in his owne temple. Therefore the holy Ghost must necessarily be the true God. 1. Cor. 3. vers. 16. *Doe you not knowe that you are the temple of God, and that the sptrite of God doth dwell in you? &c.* Now in the 2. Cor. cap. 6. he saith, *Ye are the temple of the liuing God, as God hath saide, I will dwell in them, and walke there. &c.*\n\nOut of all which it is vnderstoode that the holy ghost is the true and euerlasting God.\n\n## What daunger there is, if we beleeue not in the holy ghost\n\nIf any beleeue not in the holy Ghost, he neither beleeueth in the father nor in the sonne, and so manifestly beleeueth not in God: forasmuch as the father and the sonne cannot be knowen and be beleeued of vs, vnlesse the holy ghost reueale it, who proceedeth from the father and the sonne, and is of the same essence with both. 1. Io. 4. ver. 14. So therefore we must determine: that if any man haue not the spirite of Christ, the same is not his. Rom. 8. But if any knowe not the holy Ghost, neither also hath he it. Iohn, 14. The worlde can not receaue the holy Ghost, because it seeth it not, neither knoweth it. Therefore he that knoweth not the holy ghost, he is not of Christ. But you knowe him (saith Christ) because he abideth with you, and shalbe in you.\n\n## That the father, the sonne, and the holy ghost are three distinct persons, and yet that they are one and the same substance\n\nTherefore those former being dispatched, to witt that the father, the sonne and the holy ghost, are thinges subsisting of themselues, vnderstāding, &c. it foloweth also that we teach that they are incōmunicable, or rather distinct, Gene. 1. *In the beginning God created the heauen and the earth, and the spirite of God moued it selfe vpon the face of the waters,* And God said, *Let there be a light, and the light was made.* Mat. 3. The trinitie of the persons is plainly described, to witt the sonne clad in mans nature and baptised, then yᵉ holighost in a bodily forme as it were a doue descending downe from heauen, & abiding vpon the sonne: Lastly yᵉ father pronoūcing with a cleare voyce out of heauen, *This is my beloued sonne in whō I am wel pleased.* Also, Mat. 28. ver. 19. Ioh. 8. vers. 16, 17, 18. Also cap. 14 *Now I will aske the father, and he will giue you another comforter, that hee maie remaine with you for euer.* And, 15.26. *But when that comforter shall come, whom I will send vnto you from the father, that spirite of truth who proceedeth from the father, he shall witnesse of me.* Also, cap. 16. vers. 7. Further that these three persons, are one diuine essence, these places witnes, Deut 6. *Heare Israel, Thy Lord thy God is one God.* And 32. *See, I; am one and there is no other God besides me.* Psal. 18. *Who is God besides the the Lord? And who is God besides our God?* 2. King. 5. *I know for a suertie* (saith Naaman Syrus) *that there is no other God in all the earth, but onely in Israel.* Isai. 42.43.45, and 48. Iohn, 10. *I and the father are one.* And the 14. *Beleeue me, that I am in the father, and the father in me.* Esai. 6. *Seraphin cried Holy, Holy, Holy, the Lord of Hoastes.* The voyce *Holy* thrise repeated, setteth foorth the Trinitie of persons: and the word Iehouah, the vnitie of the essence: Matt. 28. Going foorth, *Teach ye all nations, baptising them in the name of the father, and of the sonne, and of the holy ghost.* It is verie certaine that we are baptised into the faith and worship of one God: But that there is mention made of three, to witte of the father, of the sonne, and of the holy ghost: in the selfesame is noted the Trinitie of persons, in the vnitie of substance. 1. Cor. 7. vers. 11. 1. Iohn, 5. *There are three which beare witnesse in heauen, the father, the word, and the holy ghost, and these three are one.* Now whatsoeuer thinges haue beene spoken before of the Godhead of the sonne, and of the holy ghost, they doe also proue the same thing, to witte that these three persons are one euerlasting God. For neither the father, were an euerlasting father, vnlesse he had a sonne from euerlasting, and coessentiall, or of the same substance with him: neither were the Sonne the onely begotten sonne of the Father, vnlesse he were of the same substance with him: neither were the holy ghost the spirite of the father and sonne, proceeding from both, vnlesse it were coessentiall with the father and the sonne.\n\n## What fruite we receiue by this, that we know and beleeue the father of our Lord Iesus Christ, the sonne and the holy ghost, to be the onely true and eternall God: and that there is no other God\n\nFirst of all, forasmuch as this is the true felicitie, that we should know the true God, because God doth communicate himselfe vnto vs through the knowledge of himselfe: and forasmuch as our bodies and soules, were created and redeemed with a great price to this purpose, that they might be the temples of the liuing God in which he might be praysed: we know that this is truly and indeede fulfilled in vs, through the knowledg of the true God, of the father, the sonne, and the holy ghost, as Christ promiseth, Iohn 14.16. *I will aske the father, and he shall giue vnto you another comforter, that he may dwell with you for euer, to wit the spirite of truth, which the world cannot receiue, because it seeth him not, neither hath knowne him: But you knowe him, because he abydeth with you & shall be in you.* Also ver. 23. *The father and I will come & make our abiding with him.* 1. Ioh. 1. ver. 3. 1. Cor. 6. ver. 19.20. Secōdly it is profitable & necessarie that in our calling vpon God, we should thinke vpon what god we cal, to wit, vpō that same true God, with whom we haue stricken and entred into a couenant of faith, and who hath witnessed in an euerlasting league that he wilbe a God vnto vs, and which he hath sealed vnto vs by the seale of baptisme, that so we might separate our inuocation, from the inuocation of Ethnickes, Turkes, and such like: who call vpon those Gods that are no gods, but are deuised of the father of all liuing. For God cannot tollerate at any hand that there should be any felowship with his confederates, in the inuocation and worship of false gods: the which thing the holy ghost playnly pronounceth, 2. Cor. 6. vers. 14, 15. Now the same Apostle yet further setteth before our eyes, the greatnes of the daunger, vnlesse through true obedience of faith wee cleaue vnto the true God, whose confederates we are, and altogether abstaine from al idolatrous worship or inuocation, 1. Cor. 10. *That which the gentiles offer, they offer to diuels & not to God. Now I would not that ye should be partakers with diuels. Ye cannot drinke of the cup of the Lord, & of the cup of diuels: Ye cannot be partakers of the table of the Lord, and of the table of diuels.* For there followeth after yᵉ fellowship with the diuels table, fellowship also in euerlasting paines. Apoca. 14. ver. 9, 10, 11, 12. Luk. 11. ver. 49, 50, 51, 52.\n\n[^1]: 〈 in non-Latin alphabet 〉\n[^2]: Creator of heauen and earth.\n[^3]: vers. 16.\n[^4]: 17.\n[^5]: verses 22. &c.\n[^6]: His onely begotten sonne.\n[^7]: Our Lord.\n[^8]: Who was conceaued by the holy Ghost.\n[^9]: Borne of the virgine Mary.\n[^10]: He suffred vnder Pontius Pilate.\n[^11]: Crucified\n[^12]: Dead.\n[^13]: Buried descended into hell.\n[^14]: The third day he rose againe from the dead.\n[^15]: He ascended into heauen.\n[^16]: He sitteth at the right hand of God the father almightie.\n[^17]: From thence he shall come to iudge both the quicke and the dead.\n[^18]: I beleeue in the holy Ghost.\n[^19]: The holy Catholique Church.\n[^20]: The communion of Sainctes.\n[^21]: I beleeue the forgiuenes of sins.\n[^22]: The resurrection of the flesh.\n[^23]: And life euerlasting.\n[^24]: 〈 in non-Latin alphabet 〉"},{"number":3,"title":"In God the father","part":null,"questions":[],"paragraphs":[],"clauses":[1],"items":[],"text":"By the name of the father, we are put in minde of that same most streight couenant confirmed betweene God and vs, in Christ his onely sonne, and of his vnchangable loue towards vs. Iohn, 17. *O holy father, keepe them through thy name, whom thou hast giuen me, that they may bee one, euen as wee are one.* Also, *That the world may know that I was sent from thee, and that thou louest them euen as thou hast loued me.*\n\nFor albeit he be named *father,* in respect of his coeternall sonne: yet we rightly gather thereof, that he is also in a free & vndeserued fauor our father, because he hath promised in his sonne, that hee will become such a one vnto vs, and hath performed it in deede, when he gaue his onely begotten sonne to be our brother, and made vs in his sonne, reconciled vnto him selfe his members, and so adopted vs into his children. Ephe. 1. vers. 5. Iohn, 1. ver. 12 Which thing also (hauing wrought that same full reconciliation) Christ witnesseth, Iohn, 20. *I ascend vnto my father, and to your father; to my God and to your God.* Wherefore the true Citizens of the kingdome of Christ haue God for their father imbracing them with the same loue, wherewith he imbraceth his onely begotten sonne. Ephes. 1. vers. 6. 1. Iohn, vers. 3, 12."},{"number":4,"title":"Almightie","part":null,"questions":[],"paragraphs":[],"clauses":[1],"items":[],"text":"I Beleeue that I am entred into league with almightie God, who also by his omnipotencie worketh what soeuer he wil in al yᵉ world, & whatsoeuer things he wil not or hath not decreed, he hindereth, cōfoundeth & scatereth thē; so as it is impossible yᵗ they should be done. For euen like as he is almightie, in bringing that to passe that he wil, so in yᵗ that he wil not, he abideth no resistance, which is as it were the other part of his diuine power. Ps. 135 ver. 6, 7.14. Esai. 43.13. & 8. ver. 10. & 46.10. & 19.3.11.12 14. Ioh, 10. vers. 29.30. Now let this omnipotency be alwaies in sight to yᵉ confederates or rather faithful citizens of the kingdome of God, euen as the Lord from the verie beginning hath set the same before the eyes of Abraham the father of beleeuers in his couenant: *I am God almighty,* and before in the 15. Chapter, *Feare not, Abraham, I will be thy shielde:* Therefore I must not consider any thing whatsoeuer seemeth to be against the diuine promises, either in my selfe or in all creatures, but I must giue praise to the omnipotent power of God, & must chearefully followe God whither he calleth. Rom. 4.17.18.19.20.21. Heb. 11.17.19."},{"number":5,"title":"Creator of heauen and earth","part":null,"questions":[],"paragraphs":[],"clauses":[1],"items":[],"text":"These wordes make very much for the confirmation of our faith in God almighty. For first whiles we haue a couenant with the creator, who giueth substance and being to all things; we beleeue that we haue a sure help in him against all creatures, because it is as easy for the creator to destroy them and bring them to nothing, as it was once easy for him to create them of nothing. Genes. 1. Psal. 91. and 104. Secondly forasmuch as the creator with whom we are in league, doth giue mouing & all things else vnto his creatures, so that they can doe nothing but as they are driuen of the creator, we must constantly holde that whatsoeuer thinges are sent vpon vs by the creatures, that they are sent of God, yea and that for our good, and further in respect of the constant and euerlasting league that we haue with the creator, & so consequently with all creatures, which thing is contained in this article of our faith, and is offred and described vnto vs by the Prophet Osee in his 2. Chapter, euen to the ende of it. Thirdly, the consideration also of the workes of God, doth make so for the confirmation of our faith, whiles that we knowe that we haue league not with an vnknowen God, but with him who daily offreth himselfe vnto vs to be felt of vs. Acts. 17. As also Dauid saith in the Psalmes: *Tast and see how good the Lord is.* Therfore all yᵉ creatures which we vse daily, are so many testimonies vnto vs of Gods omnipotencie, wisedome, and goodnesse towards vs.\n\n## Fiue chiefe points of the doctrine of Gods prouidence\n\nBecause we haue said that that same omnipotencie of God, is not an idle, but a working and an effectuall omnipotencie, which continually sheweth it selfe in the conseruation & gouernance of the things which are created; it followeth that we set out that same most profitable doctrine of Gods prouidence and of the fruites thereof. Nowe there are fiue speciall points to be marked of euerie one that is in league with God for yᵉ obtaining of that same true knowledge of Gods prouidence, and sure establishing of the confidence and faith of the heart.\n\n## The first point of doctrine concerning Gods prouidence\n\nFirst of all let euery faithfull man, that is in league with God, vndoubtedly determine with himselfe, that God by the selfe same omnipotencie, whereby he hath created all things, doth also preserue and continue the same, and by his wonderfull prouidence doth gouerne them. Heb. 1. verses 10.11.12. Coloss. 1.16. And that not onely by some vniuersall reason and motion, but also by a particular and speciall, yea which stretcheth it selfe euen to the least sparrowes and to the most contemptible haires of our heades, yea further euen to the direction of lottes, so that all things are done by the dispensation and appointment of God, and fall not out at aduenture or by chance: and therefore he must haue the sight of his minde alwaies bent vpon God with whō he is in league as the chiefe cause of all things. Testimonies, Exod. 21, vers. 13 *He that hath not lien in waite for him, but the Lorde hath appointed him into his handes:* Prouerbs. Chap. 16. vers. 33. *Lottes are cast into the lappe, and all the iudgement therof dependeth wholy vpō the Lord.* Act. 1 26. Iam. 4.13.14.15. *Go to now ye that say, to day and to morowe we will goe into such a citie, and let vs continue there a yeere, & buy & sell, & get gaine, who know not what shall come to passe to morrowe. For what is your life? It is euen a vapoure that appeareth for a little time, and afterward vanisheth away. And therefore yee ought to saye, and if the Lord will, and we liue, we will doe this or that.* Matt. 10.29. *Are not two sparrowes sould for a farthing, and one of them falleth not on the grounde without your father: And the haires of your head also are numbred? Feare ye not therefore, yee are of more value then many sparrowes.* Also Deutero. 28. Ierem. 10, 23. Prouerb. 20. Actes 14. Gene. 25. Ioseph saith,[^1] *It was not you that sould me into Egypt, but I was sent before you by the will of God, that I might preserue your life.* Ioseph knewe that he was not sould by chaunce, but by the counsell of God, so that he saith that he was sent thither by the will of God, in which also he resteth. Iob busieth not himselfe with complaints against the Chaldeans; but he saith,[^2] *The Lord hath giuen, and the Lord hath taken, blessed be the name of the Lord.*\n\n## Is God therefore the author of sinne?\n\nGod forbid. For God so gouerneth all things by his prouidence, yᵗ in meane time he continueth free from all sinne: first because he putteth not malice into man, but the same is of the diuel. Iohn, 8. Although God vse the same as an instrument to the setting foorth of his glorie. Secondly because all actions are discerned by their endes: God in all actions hath an end agreeable with his vnchangable and euerlasting righteousnes. Now men whiles they erre from the minde of God, and from his righteousnes reuealed in his word, they sinne. The brethren of Ioseph haue an other ende then God. *You,* saith Ioseph,[^3] *thought euill against me, but God disposed it to good, that he might bring to passe as it is at this day, and saue much people aliue.* The diuel in afflicting Iob, hath this end, yᵗ he may cause him to blaspheme God,[^4] & draw Iob to destruction. The Chaldeans also haue their scope, that they may waxe rich by robberie. But God in all this busines so dealeth as he may trie Iobs faith and patience,[^5] and manifest his owne glorie, and at length deliuer him with Sathans confusion. So Dauid acknowledgeth God to deale rightly and iustly by *Simey,* as he saith: *Suffer him, for God hath commaunded him to curse me:* When as notwithstanding the same Dauid pronounceth of the same deede that *Simey* sinned greeuously. 1. King. 2.8. And *Simey* also confesseth the same thing. 2. Sam. 19.19. Because forsooth God vsed an euill instrument well, to humble Dauid to the ende he might giue to God the praise of righteousnes and mercie: but *Simey* himselfe had an ende & purpose quite contrarie from the minde and lawe of God. And therefore forasmuch as there is fault in the instrument, at length by the wonderfull prouidence and iust iudgement of God he is drawne to punishment. 1. King. 2.36.44. Wherefore al things are so done by the prouidence of God, that he in meane time continueth free from all sinne; which is proper alone to the diuel and to the corrupte nature of man.\n\n## Argumentes taken out of the newe Testament, whereby it is plainely shewed that God doth so worke, that he remaineth voyde of sinne\n\nThe passion of Christ is a notable doctrine of this thing. For there were the Pharisees, Iudas, Pilate, yea and God himselfe not onely permitting but also working in it and striking his sonne. Esai, 53. vers. 5 6.7. *The Lord cast the iniquities of vs all vpon him, and the Lord would bruse him and afflict him.* Also Acts 4. vers. 27.28. *Herod and Pontius Pilate with the gentiles and people of Israel, are indeed gathered togeather against thy holy sonne Iesus whom thou hast anoynted, that they might doe those thinges, which thy hand and counsaile had before determined to be done.* Euerie one had their diuerse endes; God had this ende, that mankinde should not perish: Iudas that he might gaine by betraying him: the Pharises together with Caiphas the high priest that they might prouide for their owne glory; which they sawe to be weakened and shaken of Christ, and also that the Romaines might not come and vtterly destroy their nation, and therefore that it was much better that one should die for the people: (whereas notwithstanding the highe priest of that yeare vnwittingly and thinking a quite contrarie thing, prophecied of the ende which God had determined with himselfe:) Pilate that he might not incurre the displeasure of Caesar, which the Pharises threatned. &c. Who will say here that God sinned in giuing his sonne to the death, in punishing our sinnes with extreame torments, both in the soule and body of his sonne; offering himselfe thereunto of his owne accord for mankinde? Who also will say that Iudas, Caiphas, the Pharises and Pilate sinned not in killing Christ, whom they knew to haue committed nothing worthy of death, albeit they did not any thing that first, the hand and counsell of God had determined? Because in doing this they regarded not, nor set before their eies that same scope and purpose of God, but had other endes, altogether straunge from the minde and will of God reuealed.\n\n## The second poynt of doctrine concerning the prouidence of God\n\nWe must not onely determine that all thinges are done by the dispensation and appoyntment of God, but also that al and singular thinges are done for our good: and therefore thou shalt bee sure, that euerie thing that commeth to passe shal be healthfull vnto thee. First of all because he hath bound himselfe vnto thee (although vnworthy) in Christ, whiles he hath promised. Now there are notable promises set foorth in the 91. Psal: *He that dwelleth in the helpe of the most highest, &c.* Also in Esaias the 49. *Will a woman so forget hir infant that she will not haue compassion vpon the sonne of her wombe? Although she shall forget it, yet notwithstanding I will not forget thee. Beholde I haue written thee in my handes.* Zacharie, 2. *He that toucheth you, toucheth the apple of mine eye, &c.* Psalm. 22. and 55. *Cast thy care on the Lord, and he shall nourish thee, neither wil he euer suffer the righteous to fleete.* 1. Pet. 5. *Cast all your care vpon God: for he careth for vs.* Rom. 8. *We know that to them which loue God, all thinges shall fall out to their good.* Beholde these promises liuely painted foorth in the creatures, Matth. 6. *For this cause I say vnto you, be not carefull for your life, what you shall eate, or what you shall drinke: nor for your body, what ye shall put on. For is not the life more worth than meate, and the body more worth than apparell? Looke vpon the foules of the ayre, they sowe not, neither reape, nor carrie into the barne, and your heauenly father nourisheth them: are not you much better than they? Now which of you by carcking can adde one cubite vnto his stature? And why are you carefull for rayment? Learne how the lillies of the feeldes grow, they are not wearie, neither spinne, but I say vnto you, that Salomon in all his glorie was not apparelled as one of these. Now if God so cloath the grasse of the fielde which is to day, and to morrowe is cast into the furnace: will he not cloath you much more. O ye of little faith? Be ye not therefore carefull, saying what shall we eate, or what shall we drinke, or wherewith shall we be cloathed?* Now because we are fallen from the right of creation: Christ there worthily maketh mention of the father, casting the Ethnickes in the teeth with their distrust saying: *For the gentiles require all these thinges: But your heauenly father knoweth that you haue neede of all these thinges.* By both which, he calleth vs to the free couenant or promises in his sonne; and in him he establisheth our confidence. In yᵉ second place therfore, look vpon yᵉ pledge of al the promises after this manner: to wit vpon his onely begotten sonne, by whom not onely lillies, but all thinges aswell visible as inuisible are created, and who yet vpholdeth and mainteineth them with the word of his power, Heb. 1. Who also is appoynted heire of all thinges, I say our heauenly father hath giuen this his sonne for thee to death, and hath freely appointed thee a fellow heire together with his sonne through faith. How therefore can it be that any creature should hurt thee, which without the present operation of the sonne of God who is thy pledge, cannot so much as moue it selfe? yea rather how can it be that all creatures through and for the sonne, in whom they consist, and of whom they are gouerned, and whereof thou art also a fellow heire, should not necessarilie be constrained to serue thee and to worke to thy good, yea euen then; when they seeme greatliest to be against thee? So Paule looketh vpon this pledge in the 8. chapter to the Romaines: What therefore shal we say to these thinges, *If God be for vs, who shall be against vs?* Verily he which hath not spared his owne sonn but hath deliuered him for vs all, how should he not also with him, gratifie vs with all thinges?\n\n## The third poynt of doctrine concerning Gods prouidence\n\nThou seest without thee, partly men and partly also other creatures. Because therefore thou hast to doe with both, thou shalt not doubt that the prouidence of God doth gouerne ouer both. And first of all, the most high hath the counsailes, willes, endeuors, and to be short, all the powers of men, whether they be good or bad, in his owne hand, aswell for the mitigating and turning of their mindes vnto thee, as also for the brideling of their malice. Of that we haue an example in Gene. 33. where Esau imbraceth Iacob, who notwithstanding went out against him with a minde altogether deadly. Call also vpon the Lord with the same confidence that Iacob did in the like danger. Also Exod. 3. I wil giue this people fauour with the Egyptians, and it shall come to passe, that when ye depart, ye shall not depart emptie: of this we haue an example in Gene. 35. When they went foorth (to wit Iacob and his sonnes) the feare of God was vpon those Cities which were round about them, so that they did not follow the sonnes of Iacob. Moreouer the prouidence of God doth so gouerne ouer other creatures, that what so euer can fall out from them to the faithfull; being his confederates, he turneth it to their good & saluation. Rom. 8.28. *Now we know that all thinges worke together for the best vnto them that loue God.*\n\n## The fourth poynt of doctrine concerning Gods prouidence\n\nThe other are creatures which we see not, to wit Angels and diuels. Of both these, let a faithfull man so fully perswade himselfe: First that God vseth Angels themselues as notable and excellent spirites to the ministerie and defence of his confederates, as he hath promised, Psalm. 34. and 90. Heb. 1. Gene. 24. And as for the diuels that lie in waite against the saluation of his elect, albeit he gouerneth them not by his spirite as he doth the Angels, yet notwithstanding he so curbeth them in, by his power, as it were with a bridle that they can not so much as moue themselues, vnlesse so farre forth as he suffereth them: yea, and he cōstrayneth them, though they resist it, to perfourme his will, will they, nil they. Iob. 1. Luk. 22 Rom. 16. 1. Cor. 10.\n\n## The fift poynt of Doctrine concerning Gods prouidence\n\nWe must vse the means that God offreth, & they are gifts of his prouidēce, not for distrust which turneth the heart from God, or for confidence in creatures, but for obedience: that we tempt not God passing the boundes of our vocation, or despising the meanes which are instrumentes of the diuine prouidence, and prescribing vnto him an other meane of helping then yᵗ he wil help vs by. Mat. 4. vers 7. When the diuel would shew the prouidence of God, to the end Christ should throwe himselfe downe headlong, because God had commaunded his Angels concerning him, that they should beare him vp in their handes, he answereth, it is written againe, *Thou shalt not tempt the Lord thy God.* And Paule in the Acts. 27. vers. 21. saith, *O men, ye ought to haue obeied me, and not to haue gone from Creta, and haue gained this iniurie and losse.* Also vers. 30.31.\n\n## The first vse, or fruite; of that doctrine concerning the prouidence of God\n\nThe first fruite is the glorie of God. For a faithful man wil glorifie God in al things, aswell prosperous as hurtfull, from whom, through whom, and to whom, all thinges are: and he will vndoubtedlie persuade himselfe both morning and euening, that God sheweth foorth no lesse power in the preseruation and gouernement of all thinges, then in the first creation. For verilie albeit God ceased from the creation of all newe sortes or kindes on the seuenth day: yet he hath not ceased, neither ceaseth he to make singular things dayly, neither doth he cease to cōserue & gouerne al things which are made, & he maketh stil, as Christ saith, Ioh. 5. *My father worketh hitherto, and I worke.* Now to bring foorth and fashion all thinges which growe and spring vp dayly, by a present operation: to conserue all creatures, to gouerne all thinges yea the least, to rule and bowe all mens willes: adde further, to gather the church dayly by the voyce of the Gospell, and to raise vp the same by the inward voyce of the Sonne from death euerlasting, vnto life. Iohn, 5. (All which thinges verily he doth dayly:) is of no lesse power then once to haue created heauen and earth\n\nMoreouer, let vs extoll and glorifie his wisedome, which forasmuch as it is altogether infinite, let vs thinke daiely that all thinges that are done or wrought in the world, are so wisely done of God, as they could not be done wiselier, Collo. 1. ver. 16. Dani. 4. vers. 22. Esai. 40. vers. 14.15.16.17. These thinges are conteined in that saying of Paule. *O the depth of the riches aswel of the wisedome as of the knowledge of God!* And a little after: *For of him, by him, and for him are all thinges.* And being mooued by these, he glorifieth God, saying, *To him be glory world without end, Amen.* And surely such is the disposition of the faithfull, that the consideration of Gods prouidence, whereby the vngodly take occasion to striue with God: hath this end with them, to make them glorifie God. And principallie in prosperitie, in which we behold more euidently then in aduersitie the bright face of God, to glorifie God; and this doctrine of the prouidence of God ought to incourage vs to true thankefulnes of minde. For what soeuer thing falleth out prosperously, and as we would desire, that, a godly man doth wholly attribute to God, whether he tast his bountifulnes by the ministerie of men, or else be holpen euen by insensible creatures. For this will he thinke with himselfe, in his minde: Surely it is the Lord who hath bowed yᵉ mindes of these vnto me: it is he likewise who hath inspired his power into other creatures and doth still inspire it, that they should be instrumentes of his goodnesse towardes me. Ieremi, 5. Acts. 3.14.\n\n## The second fruite\n\nThe second fruite is patience, aswell in our whole life which is full of miseries, as also in induring persecutions for the truth of the gospel. And verilie; first we will breifly shew how the knowledg of the doctrine of Gods prouidence begetteth patience in vs. This bringeth forth impatiēce in vs, because we loke vpon creatures yᵗ are aduersaries vnto vs. But indeede wee looke not vpon God, when as notwithstanding he doth these thinges, not as an aduersarie against vs, but as a father. And vndoubtedly those same afflictions, wherewith he exerciseth our faith and patience; what other thinges are they, then instruments wherewith euen himselfe being present worketh, and that verily for this end he worketh; that all thinges according to his promise, (no not yᵉ least thing or greefe excepted) I say, that all things might worke together to our good. Rom. 8. Whatsoeuer thinges therefore shal fall out either publique or priuate, aswell ioyfull as heauie, whosoeuer is throughly persuaded that God most wisely gouerneth al things by his prouidence, and is fully reconciled vnto him in Christ, he must needes take them no otherwise then as benifites, yea and as benifites of God, and which vndoubtedly are to his saluation. Vnlesse therefore we will resist God who is onely wise, with the wisedome of our flesh, and become blasphemers against Christ, as not hauing reconciled the father fully vnto vs: we must not doubt any whit at all, that the infinite wisdom of God, by and for his goodnes worketh all thinges for our good, how soeuer it seeme otherwise vnto vs. And therefore a faithful man when he once knoweth the doctrine of Gods prouidence, he sticketh not in creatures by which he is afflicted, or in the contemplation of his owne euill, but he will rather lifte vp his minde to consider the fatherly hand of the most wise God, whereby he is chastised, and to that same vndoubted good, that God through that same affliction will haue wrought, and in his good time, will make manifest. For God alwaies hath the end ioyned with his owne glorie, and the saluation of the faithfull. The consideration of either of these must needes be of great force to imprint, both that same quiet moderation of minde, and patience in his children. Whereof we haue notable examples in Ioseph, Gene. 45. in Iob. cap 1. in the people of Israel, Gene. 15. ver. 13.14. Exo. 2.3.4.5. in Dauid 2. Sam. 16. So likewise the knowledge of Gods prouidence, in suffering persecution for righteousnes sake, doth bring foorth patience. First because the enimies of the truth cannot thinke a thought, no nor moue a finger against vs, but by God not onely suffering it, but euen working it: To be short, because they cannot exceede that bound appoynted from euerlasting. For so Acts. 4. the Apostles being in persecution spake by the holy ghost: *Of truth they were gathered together against thy holy sonne Iesus, whom thou anoyntedst, Herod & Pontius Pilate together with the gentiles and thy people Israel, that they might doe what soeuer thy hand and thy counsaile had determined before to be done.* Also Ioh. 7.30. & the 8. vers. 20. Like as it was impossible therefore, yᵗ Herod, & Pilate together with yᵉ gentiles & Iewes should conclude more, and bring any more to passe in afflicting Iesus Christ our head, then the hand and counsell of the Lord hath ordained to be done frō euerlasting: so also it is as impossible, that the Herods of our time, the Pilates and the Pharises together with the madde & bewitched people, should take more in hād & bring more to passe, in afflicting the members of Christ, thē the hand and counsell of God hath first decreed to be brought to passe by them. Nowe he hath decreed nothing, that is not most healthfull for vs. The reason of this consequence is, because yᵉ conformitie of the mēbers with yᵉ head Christe, first in afflictions, and afterwards in glorie, is founded vpon the euerlasting counsaile of God; vpō which also is founded the passion of Christ himselfe, as it is taught. Rom. 8.28.29. verses.\n\n## The last fruite of the doctrine concerning the prouidence of God\n\nThe last fruite is that same incredible security, wherewith yᵉ Christian heart is euer afterward fenced for when innumerable euils lie vpon the life of man, which threaten as many deathes; when this light of Gods prouidence shall once shine forth vnto him, then at length is he relieued from vexation, feare, & in a manner from all care, whereby he fully resolueth that he is receaued into the faith of God, & is a confederate to him, cōmitted to yᵉ care of Angels, free frō al dāger & hurt of creatures: neither yᵗ he can receiue any hurt of thē, but so farre as God being their moderator, shall vouchsafe to giue thē place; who maketh that same hurt to worke together with him, their good. Ps. 27.1.3. & psa. 91. *He shall couer thee with his winges, and vnder his winges thou shalt be safe. His truth is thy shield and helmett. Thou shalt not feare for the feare of the night.* Also Psal. 118. vers. 6. Rom. 8. vers. 31.38. So Dauid humblie beholding the nature of God, hopeth that Simeies railinges should turne to his good. 2. Sam. 16. vers. 12. *Perhappes the Lord will behold my affliction, and render me good for his cursing this day.* By what a wonderfull prouidence was Paule saued, with all the rest that were in the shippe with him? where euen in the middest of the waues of the sea, and in roaring of the windes, al things to yᵉ shew were confused, there appeared euident and vndoubted printes of the diuine prouidence, which draue the shippe thither whence they might safely escape. Acte. 27. which thing vndoubtedly from thencefoorth brought great securitie to Paule against all the hurt of all creatures, and then especially when he must come before Nero, and should wey with himselfe, with how greate prouidence of God, contrarie to his owne determination and counsaile, he was brought thither. Moreouer he conceiued greater securitie for the time to come by his deliuerance, in his first defence, as he writeth in the 2. Tim. chap. 4. *No man assisted me, but all forsooke me, the Lord lay it not to their charge, but the Lord was present with me, and strengthened me: that through me the preaching should be fulfilled; and all the Gentiles heare: And I was deliuered out of the mouth of the Lion. And the Lord will deliuer me from euerie euill worke, and will keepe me to his heauenly kingdome: to whom be glorie worlde without end, Amen.* This is euen that couenant, that the faithfull, that are confederate to God the creator, haue also necessarily with all creatures, because without the will of the creator, they cannot somuch as moue, whereof Hoseas speaketh in the 2. chap.\n\n[^1]: Gene. 45.5.\n[^2]: Iob. 1.21.\n[^3]: Gen. 50.20.\n[^4]: Iob. 1.\n[^5]: 2 Sam. 16.12."},{"number":6,"title":"And in Iesus Christ","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[2],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\nEsay *9.* A childe is borne vnto vs, A sonne is giuen vnto vs, whose gouernment shalbe vppon his shoulder, & his name shal be called Wonderful, Counsailor, the mightie God, father of eternitie, Prince of peace. Matt. *1.* She shal bring forth a sonne, & thou shalt call his name Iesus: For he shall saue his people from their sinnes. Furthermore all this is done, that, that might be fulfilled, which the Lord hath spoken by his Prophet saying: Beholde a virgine shall be with childe, & shal bring foorth a sonne, and thou shalt call his name Emanuell, which is if thou interprete it, God with vs. Luk. *1.* The Angel saith vnto Marie, thou shalt call his name Iesus. This man shall be great, and shall be called the sonne of the highest. And the Lorde God shall giue him the seat of Dauid his father, & he shal raigne ouer the house of Iacob for euer, and of his kingdome there shall be no ende.\n\n## Why we beleeue in Iesus Christ, the only begotten sonne of God\n\nWe beleeue also in Iesus Christ the onelie begotten sonne of God: First because the sonne of God is of one substance & glorie together with the Father. Io. 1. *We sawe his glorie as of the onely begotten sonne of the father,* Therfore in the first Chapter to the Hebrues he is called the brightnes of his glorie, and engrauen forme of his person. Ioh. 10. *I and the Father are one.* Further because the Father hath commanded, that we beleeue in the sonne: Psalm. 2. *Kisse ye the sonne.* And in the end of the same Psalme, *Blessed are al they which trust in him.* Also, *This is my beloued sonne, in whome I rest, heare him.* Nowe we so heare the sonne, expounding the commandement and promise of the father. Io. 6. *This is the wil of that my father who hath sent me, that whosoeuer seeth the sonne and beleeueth in him, should haue euerlasting life: And I wil raise him vp in that last daie.* And in the 14. of Ioh. he saith: *Ye beleeue in God, beleeue also in me.* And this is so seuerely commanded, that a most greeuous punishment is denounced against such as refuse the benefite offered in Christ: *He that beleeueth not the sonne, shal not see life, but the wrath of God abideth vpon him.* Io. 3. Also the 8. *Vnlesse you beleeue that I am he ye shal die in your sinnes.* And the 1. Io. 2. *Therefore I confesse that I beleeue* in the sonne of God, verie God, begotten of very God before all worldes. To the Hebrues 3. Prouerb. 8. And that from my hearte, I submitte my will to this commandement and promise of the father, that I am throughly persuaded, although I be a wretch, that yet for this eternal sonne of God, I am indeede receiued, neither would he I should adde this the greatest sinne to my great and manifolde sinnes, that I should reiecte the sonne of God freely offered, but that his desire is that with all my soule I should resist all vnbeliefe, and should deliuer my selfe altogether deuoide of saluation, to be saued to this sonne, forasmuch as our heauenlie father hath so commanded.\n\n## Why the sonne of God is named Iesus\n\nThe sonne of God manifested in the flesh is named Iesus, because he hath saued vs, through his desert, and yet still saueth vs by his power from all our sinnes. Mat. 1. Acts 4. Hebr. 7 Nowe the fruite that comes vnto me by this knowledge, is this: Seeing God, that can not lie, Tit. 1. hath giuen this name Iesus from heauē, to his sonne manifested in the flesh, that is to saye, of a sauiour, I knowe and vndoubtedly assure my selfe, that he fully and perfectly saueth me, wholy both in soule and body, and in this faith I call vpon him. As often as I heare therefore the name of Iesus, I ought to remember the promise of the Gospell that lyeth hidde in it: that he through his merite, hath saued me from my sinnes, and by his power, mortifieth the remnants of sinne in me, vntill he fully deliuer me from them: that he also quickeneth me through his holy spirite, and that he euerlastingly keepeth for me that same saluation purchased with so great a price, 1. Pet. 1. and so he beareth that worthy name for my sake, which was giuen vnto him by the father from heauen, that he might shewe the truth of his name, in truth and effectually aswel in my saluation, as in the saluation of al beleeuers. He is faithful that beareth that notable name of sauiour, and he that hath promised, shall doe it."},{"number":7,"title":"Christ","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[2],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\nTo the Sonne he saith, Thy throne O God,[^1] is for euer and euer, thy scepter, a right scepter, the scepter of thy kingdome. Thou hast loued righteousnesse, and hated iniquitie: therefore hath God euen thy God anointed thee, with the oile of gladnesse aboue thy fellowes. Dan. *9.* The holy of holy shalbe anointed. Afterwardes he saith, The Messias shallbe cut of; and then the people shall destroye the Citie and the Sanctuary, with that Captaine that shall come. The Angel witnessed the fulfilling of this anointing, Hierusalem yet standing, Luke *2.* Behold, I bring you glad tidinges of great ioye, that shalbe to al the people: that a Sauiour is this day borne vnto you in the citie of Dauid, which is Christ the Lord. The whole multitude of the heauenlie hostes, witnesseth the same thing, praising God and saying, glorie to God in the highest heauens, and in earth peace, and towardes men a good will. Mat. *2.* The starre and the wise men, witnesse Christ, or the anointed of the Lorde to be sent: and in the second of Luke Symeon and Anna the prophetesse from the *25.* verse, to the *41.* where also the prophesie of Esaias is sene fulfilled, Ca. *8.* ver. *14.* A notable prophesie of Isaias in the *61.* Cap. is fulfilled. Luke. *4.* Iesus came to Nazareth where he had ben brought vp, and entred as he was wont vpon the sabboth day into the synagogue and rose vp that he might reade. Then was giuen vnto him the Booke of the Prophet Esaie, and when he had opened the booke, he found a place in whiche it was written, The spirite of the Lorde is vpon me, because that he annointed me that I should preach gladde tidinges, he sent me to heale the broken in heart, that I should preach deliuerance to captiues, and recouerie of sight to the blinde, that I should set them at libertie that are distressed: And that I should preach the acceptable yeare of the Lorde. And when he had restored the booke closed vnto the minister he sate downe: and the eies of all that were in the synagogue were fastened on him. Then he began to say vnto them, This day is the scripture fulfilled in your eares. Also Acts the *10* vers. *38.* The vniforme praier of the Apostles witnesseth the prophesie in the *2.* Psalme, to be fulfilled in our Lorde Iesus. For so also Luke writeth in the *4.* of the Actes: The man was aboue fortie yeare olde, on whom this miracle of healing was shewed. Nowe being let goe, they came to their companie, and shewed what the cheefe of the priestes, and the Elders had saide vnto them. And when they heard it, they lift vp their voices with one accorde to God, and saide: O Lord, thou art the God which hast made heauen and earth, the sea, and all thinges that are in them: Who hast saide by the mouth of thy seruant Dauid: Whie did the Gentiles rage, and the people imagine vaine thinges? The kinges of the earth stoode vp, and the princes were gathered together against the Lord, and against his Christ? For they were gathered together in deede, against thy holie sonne Iesus, whom thou hast annointed: both Herode, & Pontius Pilate, with the nations and peoples of Israel, that they might do whatsoeuer thine hand and thy counsel had determined before to be done. These are the testimonies out of the Prophets and Apostles that Iesus is the Christ, or the annointed Messias.\n\n## What we are taught by the name of Christ or anointed\n\nBy the terme of Christ or anointed, is taught that this person came with the commandement of the father, and that the same was ordained of him, that he shold erect that Priestly kingdom, by the scepter of his word & power of his spirite in this life, and should finishe it in the life euerlasting. For like as anointing wherby at Gods commandement Kinges, Priestes, and prophets were appointed amongst his people, with an outwarde and visible oyle, was a publike testimonie, that God would gouerne & efend his people by this person, & also kepe & vpholde his diuine worshippe, and likewise teach his people: and this person had commandement of this thing, that they might suffer themselues to be gouerned, clensed, and taught: so the sonne of God manifested in the fleshe, concerning his manhoode is anointed, with the holy Ghoste without measure (which is the truth of that outward anointing) and so is ordained and giuen of the father to be the king, priest, and prophet of his Church. First of all therefore the name Messias, or Christ, serueth for a notable confirmation of our faith, to witte, whilest we vnderstand by anointing, that the sonne of God hath commandement, in the very same that he is Christ or anointed; by his kinglie power to keepe vs by his euerlasting sacrifice to reconcile vs to the Father, and to open vnto vs al the will of the father: to be short not to rest, vntil he haue beautified his Church with glorie and euerlasting life. Ioh. 6. verse 27. cap. 10.18. Psalme. 43.6.7. to the Heb. 2. ver. 8.9. Also cap. 5. ver. 4.5 Heb. 1. ver. 9. And forasmuch as the sonne of God, that same annointed of the Lord, hath his solemne commandement, it is certaine, that he wil execute it most faithfully.\n\n## Of the frute or consolation; which the faithful receaue thereby\n\nThe first fruite is, that our faith hath a certaine obiect or matter to respecte, to wit, this same certaine person sent, and appointed from the Father with commandement, which now beginneth in vs that same spiritual and euerlasting kingdome, which is righteousnes, peace and ioie in the holie Ghost, in the sted of sinne, euerlasting heauines and death; and shal finish it afterwardes: and seeing that he holdeth vnder his gouernement and iron scepter al thinges created, both his and our enemies, that is, both wicked men and diuels, that they hurt not either his glorie, or our saluation, but rather that euen against their willes, they aduance both. Hence peace and ioye arise in the heartes of beleeuers, who are citizens of this kingdome. For as it must needes bee that al they be made sadde, that doubt vnder what Lorde they are in this life, whether vnder Christe or Satan: so on the contrarie it can not be, but all they must be filled with ioye, who by the inwarde testimonie of the anointing of faith, and by the outwarde of holie baptisme are assured, that they are vnder Christe the King of righteousnes, *and are translated out of the kingdome of darkenesse into the kingdome of Christ,* Coloss. 1. and haue the kingdome of the sonne of GOD euen begone in them, *as Christ saith, the kingdome of God is in you,* or *amongst you.* The Angel exhorteth vs to this ioye, in yᵉ verie manifestation of this king. Luk. 2. verse 10.11. *Be not afraide: For beholde I bring you glad tydinges of great ioye, that shal be to all the people,* to wit yᵗ this daie a Sauiour is borne vnto you, in the citie of Dauid, which is Christ the Lorde. Hence is the same peace and good will in the heartes of beleeuers, of which afterwardes that same multitude of heauenly hostes doe mention in their songe: Glorie in the highest heauens to God, peace to the earth, A good wil in men. Like as therefore in times past when Salomon by the commaundement of God was annoynted, there was publike ioye amongest the people of God: because they knewe that God woulde doe them good, and defend them by the hande of a king: so also we when wee heare out of the worde of God, that our Lorde Iesus is Christ, that is, that same annoynted of the lorde, we ought together with the Angels to be filled with an exceeding ioye of minde: being surely persuaded that euen in this verie thing that the heauenly father, hath appointed, and in verie deede giuen his owne sonne Christ, that is annointed to be our king, that he doeth openly from heauen declare, that hee by this sonne will become the euerlasting restorer and defender of his Church.\n\n## Why Christ was annointed, not onelie to be king, but also Priest?\n\nIt followeth that we declare, whie he was not onely annointed to bee a king, but also a Priest. The reason is because the kingdome of Christ was so to bee established, that he must satisfie for euer, the righteousnes of God; and so this begonne peace & promised grace might staie vppon a sure and sound foundation. Now the foundation is the euerlasting priesthood of Christ, that is, that same gift which not onely by commaundement, but also by solemne oth, in a wonderful wisedome and mercie, is from the father laide vpon this certaine person, whereof these are partes. First the prayer of so great a person, most pure and most holy, together with a sacrifice matchable with the sinnes and wickednesses of all beleeuers. Io. 17. Heb. 7. the other, the shewing of himselfe before the face of the father in the heauens, after this sacrifice is offered vp. Hebr. 9 vers. 24. Because it was ordained of God by an oath, and by an vnchangeable decree of God, which we may surely trust to, that Christ should shewe himselfe (to witte his owne bodie and soule taken into the vnitie of his person, in which all our sinnes were punished) without ceasing before the face of the father, that alwayes the efficacie of that Sacrifice once offered vp, might florish and be of force before the father.\n\n## Of the profite that we take by this that Christ was anointed to be a priest\n\nThe chiefe profite is, that I haue a certaine person, which hath sacrificed for mee, and continually maketh intercessiō for me that yᵉ force of his intercessiō made, & sacrifice offred vp in earth, might alwaies be of force in the sight of God, as it is saide in the Psalme 110. *The Lorde hath sworne and will not repent him: Thou art a Priest for euer.* Nowe an euerlasting priest is not without an euerlasting vse and fruite of his priesthoode towarde his faithfull. But wee will speake more aswell of the kingdome, as of the Priesthoode in the article of sitting at the right hand of God.\n\n## Why also was he annointed to be a Prophet?\n\nThe reason why hee was annointed to bee a Prophet, is because that same priestly kingdome, in which euerlasting righteousnes and peace should florish, was to bee established by the scepter of his worde, that is by the preaching of the Gospell, and in the power of the spirite whereby he was annointed. And truelie so was it foretold by Esay, *The spirit of the Lord is vpon me, because he hath annointed me, that I should preach glade tydinges vnto the power; he hath sent me, that I shoulde heale the contrite in heart, as our Lorde affirmeth* in the 4. of Luke that it was fulfilled in him. Therefore hee saith vnto Pilate, that his *kingdome was not of this worlde,* that *he came into the worlde, that he might giue testimonie vnto the truth.* I vnderstande Christ therefore, so to be annointed a Prophet that hee being sent out of the bosome of his heauenly father, in mans nature, was annointed with the fulnes of the holy Ghost, that being ful of grace and trueth, hee might cleerly and manifestly set forth vnto vs that same mysterie hidde from the beginning, the euerlasting will and counsell of God concerning the redemption of mankinde. Iohn 1. *The onely begotten sonne which is in the bosome of the father, he hath shewed it vnto vs.* Furthermore also, that the same Christ may effectuallie teach vs to the end of the worlde: For which cause hee also hath promised his presence by the office of teaching: *Beholde I am alwayes with you euen to the end of the worlde.*\n\n## Of the fruite of Christes propheticall office\n\nThe Lorde Iesus is anointed with the spirite of prophesie, to this end, that we should by no meanes doubt of the vnchangeable wil of the father towarde vs. Heb. 1. *God in times past, at sundrie times and in diuerse maners, spake vnto our fathers by the Prophetes, but in these last times he hath spoken vnto vs by his sonne.* Further, who dareth to say, howe shall I knowe the will of God towardes beleeuers? seeing the sonne him selfe to whome the minde, and will of the father is throughly knowen, hath opened the will and promise of the father in the Gospell. The other fruite is nowe declared, for that it teacheth vs effectuallie to the end of the worlde, and transformeth vs into that, which we are taught of him, 2. to the Corinth. 2. vers. 17.18.\n\n## Howe far forth those things which are spoken concerning the office of Christ, or of the priestly & prophetical kingdome of Christ, agree with the doctrine of the free couenaunt\n\nBvt same man will say, that same priestly kingdome, that thou hast said, to be established by that same Messias or annointed of the Lord, by the scepter of the word and power of the spirite, is it not that same euerlasting couenaunt or worke of saluation that standeth in the free forgiuenesse of sinnes and vndeserued gift of the holy Ghost and euerlasting life? Yes verilie. For that same couenant of saluation made with Abraham, was renewed with Dauid and to him was promised, *out of his seede an euerlasting king,* who shoulde be the mediator of this couenaunt. Psalme 89. And in the first of Luke the Angel saith to Marie, *This shall be great, and he shal he called the sonne of the most high, and the Lorde God shall giue vnto him the seate of Dauid his father, and he shall raigne ouer the house of Iacob for euer, and there shall bee no end of his kingdome.* And a little after Zacharie the father of Iohn Baptiste, being full of the holy Ghost, prophecied saying, *Blessed be the Lorde God of Israel, because he hath visited and redeemed his people, and hath lifted vp an horne of saluation vnto vs, in the house of Dauid his seruaunt, as he hath spoken by the mouth of his holy Prophets, which were since the world began, that it should come to passe, that he would saue vs, from our enemies, and out of the hande of all that hate vs: that he shoulde shewe mercie towardes our fathers, and be mindfull of his holy couenaunt, of the oath which he sware vnto Abraham our father, that he woulde giue vnto vs, &c.* to the end of the Chapter. Therefore I vnderstand, that by the title of Christe or annointed the office of the mediator of the couenaunt is expressed, to wit by what way and meanes the heauenly father leadeth vs, to saluation, promised and sworne in the couenaunt by the hande of the mediator, that is to say, by his merite and vertue. Nowe the meane is, because the father hath annointed this Iesus to be the prophet or teacher, who can informe vs of this free couenaunt of God: to be the Priest, who confirmeth and ratifieth this couenaunt by his intercession and sacrifice: and to be a king, who maintaineth his couenaunt made, and enricheth and defendeth his faithful & confederate ones: & so, that in the whole businesse of saluation, wee flie by faith vnto Christ, as to him whom the father hath signed, as Christ himselfe speaketh of him selfe. Ioh. 6. And first for that which concerneth the Propheticall office of Christ, I thinke, that to pertaine to the couenaunt in such sort: to wit, that firste of all, men bee instructed of the free couenaunt of saluation, and therefore *When in times past God spake after sundrie sortes and wayes by the Prophetes, nowe at length hee woulde speake vnto vs by his sonne.* Heb. 1. to wit, clothed with mans nature: For otherwise the sonne also spake by the Prophetes 1. Pet. 1. Wee must therefore fullie resolue, that the euerlasting Sonne of God, who is in the bosome of the father, was sent a legate vnto vs, and taking our fleshe vppon him was annointed with the spirit of wisedome and power, that he might cleerely and fully laie open vnto vs, that same euerlasting Counsel of entring into league and couenaunt with vs, & might declare yᵗ same good and vnchangeable will of God towards vs, whereby he hath freely chosen vs to himself in yᵉ sonne, and might frame vs to true amēdement, & to beleue the Gospel: yea might also confirme his doctrine by miracles, as by healing the blind, by raising vp the dead &c, which neither the diuel nor anie creature can followe. That he might also adioyne the sacramentes as holy signes to the renewed couenaunt, to wit baptisme, and the Lords supper. Moreouer, concerning the priestlie officie, I thinke it so to belong to the couenant: that euen like as the Propheticall office of Christ, instructeth vs of the couenaunt and of a full reconciliation with God in Christ; so the priestly office goeth further, and offereth vp the verie price of this reconciliation, to wit a perfect sacrifice with intercession, wherby the mediator of Gods righteousnes doeth perfectly satisfie for our sinnes, which did let and keepe of the couenaunt, and without the clensing whereof that same prophetical ambassadge frō heauen had beene taken in vaine to intreate of the couenaunt: seeing neither wee can satisfie for our sinnes our selues, neither would God denie his owne righteousnes. Last of all concerning that kingly office, forsomuch as it was not enough for a mediator to haue taught vs of the couenaunt, and to haue sanctified it by the offering vp of his body and bloode, vnlesse hee likewise should defend & maintain yᵉ couenant against yᵉ assaults of yᵉ enemie, & should throgh his might build vp a people in himself day by daie more and more repaire & frame the same, being endewed with spiritual giftes to euerlasting life: therefore the heauenlie father would that the same mediator should be the head and giuer, both of the conseruation of grace gotten, and of an effectual communicating, and mainteining the same. Ephes. 1.23.24.\n\n[^1]: Psal. 45."},{"number":8,"title":"His onelie begotten Sonne","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[2],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\nFor he receaued of God the Father, honour,[^1] and glorie, when there came such a voice vnto him from the excellent glorie: This is my beloued sonne in whom I am wel pleased. And this voice we heard when it came from heauen, when we were together with him in the holie mountaine: and we haue a most sure worde of the Prophets, to the which ye do wel, that you take heede as vnto a light that shineth in a darke place, vntil the day dawne and the daie starre arise in your heartes, so that ye first know this, that no prophesie of the scripture is of any priuate interpretation. For the prophesie came not in olde time by the will of man; but holie men of God spake as they were moued by the holie Ghost. Psalm. *2.* I wil shewe out of the decree. The Lorde of hoastes hath saide vnto me. Thou art my sonne, this day haue I begotten thee. Aske of me, and I wil giue the nations for thy possession; the endes of the earth, I say, for the right of thy possession. And a little after. Kisse the sonne, that he be not angrie: And in the ende, Blessed are al which trust in him. Al these thinges agree not to Dauid, but to the sonne who is appointed heire of all things. And to the Heb. *1.* Hee hath spoken vnto vs by his sonne, by whome also hee hath made the worlde: who being the brightnes of the glorie and the engraued forme of his person, and bearing vp all thinges by his mightie worde &c. And a little after. Vnto which of the Angels said he at any time, Thou arte my sonne: This day haue I begotten thee &c. And in the same place: And againe when he bringeth his first begotten sonne into the worlde, he saith: And let all the Angels of God worship him. Psa. *97.* ver. *7.* Io. *1.* We haue seene his glorie as the glorie of the only son of God. & ver. *10.* He was in the world, & the world was made by him: but the world knew him not, He came vnto his owne, & his owne receaued him not: But as manie as receaued him, to them he gaue power that they should bee made the sonnes of God, euen to them that beleeue in his name.\n\n## What the meaning of these wordes is, His onely begotten sonne\n\nThe ende of these wordes is, that our faith shoulde be stable, first, that we beleeue in the true God, when wee beleeue in his onlie begotten sonne, who is begotten of the substaunce of the father, and therefore by nature is verie God, as before is shewed. Then also, that we be no lesse vndoubtedly persuaded of the wonderfull loue of God towardes vs, surmounting the loue of all creatures, who hath so loued the world that he hath giuen his onely begotten sonne, that all that beleeue in him should not perish, but haue euerlasting life. Io. 3. And so God not only dealeth with vs by promises, and by oath: but also by giuing his son, in whom all the promises are yea and Amen.\n\nTo be short, that all thinges which he hath suffered for our saluation, and whatsoeuer thinges followe in the other articles of faith, be esteemed of the worthinesse of this person, which is the onely begotten sonne of God. Galat. 4. vers 4.5. Mat. 3. vers 17.\n\n## Why the scripture calleth him the onely begotten, seeing all we which beleeue, are the sonnes of God\n\nTherefore the Scripture calleth him the only begotten sonne of God, that he may put a necessary difference betweene Christe and all the faithfull. For Christ is called, and indeede is the onely begotten sonne of God, because he is yᵉ only euerlasting son of yᵉ euerlasting father, begotten of the substance of yᵉ father before al worlds: and therefore is very God in whō we ought to beleeue. Pro. 8. Ioh. 1. Now we are called and are the sonnes of God, not by nature, but by adoption and grace, through which, God hath vouchsafed to adopt vs to be his children, whilest he hath made vs, through faith engrafted into his sonne, his true and liuely members, who otherwise were the mēbers of Sathan, and by nature the sonnes of wrath. Ioh. 8. Ephes. 2. But in meane time, that same adoption, and name of the sonnes of God, is not onely an emptie title; but when we are in truth members of the sonne of God, we haue by his grace a true communion and fellowship with him, in respect of which he is called the first begotten amongest many brethren. Rom. 8. And surelie if the Adoption made of men be not a vaine and an emptie title, but such an acceptation of another mans childe, to be a sonne, whereby in truth all the right of sonnes is communicated vnto him, as if he were a true and naturall sonne: certainly by that same adoption of God, whereby we are so engraffed into his sonne, that we are gouerned & quickened by his spirit, we do not onely receaue the title, but the full priuiledge and right of the sonnes of God. Rom. 8. For he hath giuen this priuiledge, dignitie, right, and power to all, as many as haue receiued the Lorde Iesus, that they should be made the sonnes of God. Ioh. 1. And in the first Epistle of Iohn the first Chapiter. *That which we haue seene and hearde declare we vnto you, that ye also may haue fellowshippe with vs, and our fellowshippe or communion is with the father, and with his sonne Iesus Christ. And these things write I vnto you, that your ioye may be full.* All the faithfull therefore haue not a meane and common couenant, but a most excellent couenant with God, whilest he will haue his confederates, to be in the place of sonnes, making thē members of his onely begotten Sonne, from whom they are neuer plucked away, and regenerating or rather renueing them through his spirit; so excelent & notable a couenāt, I say, in euery respect, that we may freely say with the Apostle to the Rom. 8. *that he that hath not spared his owne sonne, but hath giuen him for vs all, howe can it be, that he should not together with him giue vs all thinges?* Yea, but this same couenant grounded vpon so excellent loue of God towardes vs, is so sure and vnmoueable; that we may farther say, with the same Apostle, *I am persuaded, that neither death; nor life, nor Angells, nor Principalities, nor powers, nor thinges present, nor thinges to come, nor height nor depth, nor any other creature, shalbe able to separate vs from the loue of God which is in Christ Iesus our Lord.*\n\n[^1]: 2. Pet. 1."},{"number":9,"title":"Our Lorde","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[2],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nThe Lorde hath said to my Lorde, &c.[^1] And Matthew *22.* verse *42.43.* Actes. *2* verse *36.* Therefore all the house of Israel knowe for a suretie, that God hath made him both Lorde and Christe, this Iesus I say, whom ye haue crucified. The end and drift of these words is, that being entred into league with so faithful a Lord (who hath redeemed them from the power of darkenesse, neither with golde nor siluer, but with his owne blood, making thē his owne peculiar, and not onely he so purchased them, but he protecteth and preserueth them being so purchased, with a speciall care) they might safely and with assured confidence of minde committe themselues vnto him, yea; and yeelde vp themselues to be kept for euer.\n\nAgaine they are also admonished, that they are not in their owne power, but are bought with a price that both in bodie and soule which are Gods, they may glorifie God. *1.* Corinthians *6.* And to the ende all that are confederate and beleeue, shoulde willingly suffer them selues to be gouerned of such a Lorde, to wit, by his worde and by his spirit, who to the ende he might haue vs vnder his lordship & gouernment, was appointed of the father head of the Angels, and of all beleuers.\n\n[^1]: Psalm. 110."},{"number":10,"title":"Conceaued by the holy Ghost, borne of the Virgin Marie","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[3],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nGenes. *3.* I will put enimitie betweene thee and the Woman, and betweene thy seede, and her seede. It shall bruise thy heade, and thou shalt bruise his heele. To the Gala. *4.* But when the fulnes of time was come, God sent forth his sonne made of a woman, &c.\n\n## That the sonne of God must take the nature of man of the stocke of Abraham\n\nGenes. *22.* In thy name shall all the nations of the earth be blessed. Gala. *3.* Act *3.* in the ende, and Luke. the *2.*\n\n## That the stocke was restrained to the tribe of Iudah, and here somewhat concerning the time that the Messias should be giuen\n\nGenes. *49.* The tribe shall not desist from Iehudah, nor the Lawgiuer from the middest of his feete: vntill his sonne come, and obedience of peoples be made vnto him: fulfilled in the *2.* of Luk. ver. *1.* Where the whole worlde is taxed, and therefore nowe the scepter was departed from Iuda, when the tribe of Iudah was taxed of Augustus, and therefore also Marie together with Ioseph. And herevnto belong those prophesies, which are to be seene in the *6.* of Zacharie, ver. *11.* Take therefore siluer and gold, that thou maist make crownes, and put them vpon the heade of Iehoschuhh the sonne of Iehosadac the high Priest: Thou shalt say vnto him after this manner, so saith the Lord God of hoastes, in saying: Beholde a man whose name is a slippe, who shall bud foorth out of his place, and hee shall builde the Temple of the Lorde of hoastes: Hee I say, shall build a temple to the Lorde of hoastes, and the same shall beare away comelines, and shall sit and beare rule vppon his seat, and hee shall be a priest vpon his seat, and the counsell of peace shall be betwixt both. And let there be crownes for euerie one, for Helē, for Tobiah and Iedaiah, & to Hen, the son of Zephaniah for a memoriall in the temple of the Lorde of hoastes: and they that are farre of shall come and builde in the Temple of the Lorde, &c. And Ezechiel the *21.* So hath the Lorde God of Hoastes saide: Remoue awaie the Diademe and the crowne: This which is nowe, shall not be that. I will aduaunce the humble, & will throw drowne the proude, I will ouerturne, ouerturne, ouerturne it, and it shall be no more vntill hee come whose right it is, and I will giue it him. Of the time of the comming of the Messiah, note both these diligently, that hee must be borne, when the scepter shoulde be taken away from Iehudah, as hath beene shewed: and yet notwithstanding whilest the Temple and Priesthood should yet stande: as Daniel saith in the *9.* Chapter. After *62.* weekes Christ shall be cut off, and there shall be none to helpe him, and the people of that Capitaine to come, shall scatter that citie and that sanctuarie.\n\n## Of the place of his birth, touching the flesh; & also of his comming forth from the dayes of eternitie in respect of his diuine nature\n\nMichee *5.* And thou Bethlehem Euphratah art little to be among the thousands of Iudah: yet out of thee shall hee come foorth vnto me, that shall be ruler in Israel Whose goings foorth haue beene from the beginning and from euerlasting. With what a wonderfull prouidence of God was this prophesie fulfilled: Whilest Ioseph and Marie by the edict of Augustus, are called into Bethlehem, where shee brought foorth Christ? See Luk. *2.* in the beginning of the chapter, and with what a wonderfull prouidence the wise men were lead vnto the place, being holpen of Herod and of the Scribes. See the seconde of Matthew.\n\n## Of the holinesse of his conception\n\nIeremie *23.* Beholde the dayes come, saith the Lord of hoastes. And I will raise vp a braunch to my seruaunt Dauid, and this is his name whereby they shall call him. The Lorde of hoastes our righteousnesse. The prophesie is fulfilled. Luke *1.* verses *31.22.33.35.* Daniel in the *9.* Chapter foretolde that the holinesse of holinesses must be annointed, whereby in verie deede he sheweth plainely and cleerely, that his conception must be holy, and must be the seconde Temple yet standing. What, that the Prophet Isaiah, and Haggeus foreshewed that it shoulde come to passe, that the glorie of the seconde Temple should be much greater then the glorie of the first, it shoulde be euerlasting: was it not truely fulfilled in this most pure conception of the Sonne of God,[^1] in which by the power of the holy Ghost, that same euerlasting worde hath personally vnited the humaine nature, and hath begon to dwell in it, as in his owne Temple? As also Christ himselfe nameth his body a Temple. Ioh. *2.* So both the prophesies are fulfilled, not as in a temple of stone, or a figure, whose glorie was much lesse then the glorie of Salomons Temple, neither did that Temple continewe euerlastingly, but after the Messiah was exalted, to wit, that same true Temple was taken away into the fathers glorie, neuer after to be builded againe. The prophesie of Isaias is playne in the *60.* Chapiter, vers *13.* The glory of Lybanon shall come vnto thee, the firre tree, the elme, and the boxe tree together, to bewtifie the place of my sanctuary: For I will glorifie the place of my feete. And in the same place, I will make thee an eternall glorie, &c. The Prophesie of Haggai in the second Chapiter is more notable: So saith the Lorde there. Speake nowe vnto Zerubbabel, the sonne of Shealtiel, Prince of Iudah, and to Iehosua the sonne of Iehozadak the high Priest, and to the residue of the people saying, who is lefte among you that sawe this house in her first glorie, and howe do you see it nowe? Is it not in your eyes in comparison of it, as nothing? Yet now saith the Lorde of hoastes, strengthen thy selfe Zerubbabel, &c. And a litle after: Thus saith the Lord God of hoastes, yet a little while, and I will moue the heauen and earth, and the the sea, and the drie land: and I will moue all nations, and the desire of all nations shall come, and I will fill this house with glory saith the Lord of hoastes. Siluer is mine, and golde is mine, saith the Lorde of hoastes. The glory of this last house shalbe greater then the first, saith the Lorde of hoastes.\n\n## Of the virgines bringing forth a childe\n\nIsay Chapter *7.* The Lorde shall giue you a signe: Beholde a virgine shall be with childe, and shall bring forth a sonne, & thou shalt call his name Immanuell. Thou hast the fulfilling of it, in the *1.* of Mathew verses *22.23.* To which adde the Prophesie of Isay. Chap. *9.* A litle childe is borne vnto vs. A sonne is giuen vnto vs, and the gouernement was vpon his shoulder, and he shal cal his name wonderful, Counsailour, the mightie God, father of euerlastingnes, Prince of peace. Fulfilled in the *2.* of Luke. ver. *11.14.*\n\n## The meaning of the wordes: which was conceaued by the holy Ghost, borne of the virgine Marie\n\nThe meaning is, that the euerlasting Sonne of God of the same substance with the Father, without any putting off, of his diuine nature, without any conuersion or commixtiō, was made that which he first was not, to wit man, which the Scripture enterpreteth. He tooke the seede of Abraham, that is our flesh of the virgine Marie, and his verie humane soule, and that by the power of the holy Ghoste, that he might be like vnto his brethren in al things, sinne onely excepted, Ioh. 1. And to the Hebr. 2. and the fourth: 1. Tim. 3. Rom. 1.\n\n## The consolation which a faithful man conceaueth by this pure conception\n\nWe conceaue hereof this consolatiō: first, yᵗ we haue an vndoubted and true mediator with God, in al thinges that we haue to do wᵗ him, as who hath not onely the communiō of one, but of both natures, to wit diuine and humane. Againe that he is such a Mediator, whose bodie and soule in the verie conception were sanctified: first that he might be a pure and holie sacrifice, through which all our corruption might be cleansed, that it might not be laide vnto our charge. Heb. 7. verses 26.27. Rom. 7. verse 20. and the 8. verse 1. Moreouer to yᵉ end that yᵉ efficacie of his fulnes, might by litle and little sanctifie this defiled lumpe of ours, vntil he deliuer vs fully from that same natural corruption, and by the same holie spirite, whereby that substantial worde hath sanctified both soule and bodie, euen from the wombe, might also reforme our soules and bodies in the time appointed of God, according to his owne image, Io. 1. verse 16. & the 1. Cor. 15. verse 45.47.48.\n\n## The drifte and purpose of this article, and how necessarie yᵉ true vnderstanding therof is\n\nThis same article concerning the person of Chirst, which consisteth of two natures, the humane & the diuine, knitte together by a personal vnion, euerlastingly, & yet the proprieties of either being kept euerlastingly, containeth the foundation and piller of the kingly Priesthood of Christ, and consequently of his euerlasting priesthood betwixt God and men. For it is mans happines, to be ioyned with God, the fountaine of al goodnes, 1. Ioh. 1. Contrariwise it is the greatest vnhappinesse to be separated from God. But man had separated himselfe by sinne from God, and had entred into couenant with the deuill. Euen like as therefore there was a certaine person by whom sinne entred into the world, and by sinne death, and so became as it were the cause and foundation of falling away from God, & ending into league with the diuel: so also must there be a certaine person appointed of God, that might be the foundation and cause of reconciliation, and of neuer breaking that same coniunction with God, the fountaine of all happinesse. Now this person is the euerlasting sonne of God, with all the proprieties of the diuine nature, and very man, with all the proprieties of mans nature. And euen like as there must both these natures, true and sound, the proprieties of either being kept in one person of Christ to reconcile man to God, and to strike this couenant: so also to kepe this couenant, that according to the promise & oath of God it may be euerlasting, both natures must remaine for euer sound with their proprieties, vnlesse we will haue the couenant, in the verie piller and foundation to be shaken. Therefore Satan hath alwaies gone about, and yet doth by his instrumentes, either altogether to denie one of the natures, in the Mediator of the couenant, or else vtterly to ouerthrow it. For euen like as when the roote of a tree is hurt, the braunches also wither, and no fruite can be hoped for: euen so the doctrine being corrupt, concerning the person of Christ, and the two natures in the same person, together with their distinct proprieties, the doctrine also of the Priestly, and Kingly office of Christ remaineth corrupt, which are, as it were yᵉ fruits of the doctrine concerning the person.\n\n## The causes of this foundation, and first, why the mediator must remaine verie man, and that euerlastinglie, keping the proprieties of the humaine nature\n\nThe end of once taking & neuer putting off againe mans nature, was that God might declare his vnchangeable righteousnes and wrath against sinne, and his mercie towardes vs. His iustice, I say, and his wrath whilest he will not so make his couenant, that he be found vnrighteous and a lyer, who had truely and righteously pronounced: in what day soeuer you shall eate of that tree, you shall die the death. And Psal. 5. Thou art not a God that wilt iniquitie. Therefore he punished sinne, in the flesh of man, yea in the flesh of his onely begotten sonne: that his high and vnchangeable righteousnesse, truth, and wrath against sinne, might be manifest to the whole worlde: His mercy, whilest he punisheth not our sins in our selues, which notwithstanding he might iustly do, but deriueth his wrath vpon his onely begotten sonne, that he might in very deede declare his infinite mercy towardes vs. Therefore wonderfully, and with great wisedome, the righteousnesse and mercy of God do meete and agree together, or rather that same loue towards mankinde in Christ Iesu. I will speake more largely that the matter may be more euident. God going about to enter into couenant with man, or willing to reconcile man euerlastingly vnto himself, wold yet so shew his mercie, yᵗ he denied not his righteousnes, which is essētial vnto him, & which he can no more denie, thē he can denie himself. Now the seuere & exact righteousnes of God required yᵗ forasmuch as corruption and transgression cleaued in mans nature, that is to say both in our soule and bodie: so also in the same, that is in the nature of man taken of the sonne of God, of yᵉ same substance, and like in all thinges vnto vs (sinne onely except, which neither belongeth to the substance nor to the properties of man as he was created of God) there should be a satisfaction, and repaire. For like as by one man sinne hath entred into the worlde (as the Apostle saith to the Rom. cap. 5.) and by sinne death, and so death hath passed vpon all men, in as much as al haue sinned: and as by the disobedience of one man manie are made sinners: so by the obedience of one many are made righteous. Also. If by the sinne of that one many are dead, much more the grace of God, and the gift through grace, which is of one man Iesus Christ, hath abounded towardes many. Wherefore Christ must be very man both in soule & bodie, who by obedience euen to death, and to the death of the crosse, might satisfie the vnchangable righteousnes of God, who would not punishe that in Angels, because men had sinned, but in the verie nature of man, therefore the sonne of God tooke not Angels, but the seede of Abrahā, that is, the very nature of man of the seede of Abraham. Heb. 2.\n\nSecondly, it behoued the mediator of the euerlasting couenant to bee brotherlie affected towardes vs, and therefore he must be our verie brother in deede, and abide so for euer, with all the proprieties of a verie brother in deede, as is plainely taught in the second chap. to the Hebrues: He that sanctifieth, and they which are sanctified are al of one. For which cause he was not ashamed to cal them brethren, saying, I will declare thy name vnto my brethren: in the middest of the Church I will sing praises vnto thee. And that we may knowe, that like as the Sonne of God was not ashamed, to become once our brother, with brotherly affection, & other verie humaine properties: so also yᵗ he is not now ashamed of vs, neither that he hath put off nature or affectiō, and other very properties of man, and of a brotherly nature, the Scripture saith in the end of the Chapter. Wherfore in al things it behoued him to be made like vnto his brethren, yᵗ he might be merciful & a faithfull hie priest in thinges which were to be don with God, that he might make reconciliation for the sinns of the people. For in that he suffered, whē he was tempted, he is able to succour them which are tempted. And least any man should cauil, that Christ after his ascension into heauen begā to be ashamed of vs, and to put off the nature of a brother, that is that verie nature of man, and the properties thereof: Heare what the spirite of trueth saith farther in 4. cap. of yᵉ same Epistle. Hauing therfore an high priest which hath entred into the heauens, euen Iesus yᵉ sonne of God, let vs hold fast our profession. For we haue not an high Priest, which cānot be touched with the feeling of our infirmities, but was in al thinges tempted in like sort, yet without sinne. Let vs therfore go with confidence (now he set the foundation of confidence to be in this, that we haue an highe Bishop, who not onely hath the nature of God, but also of man, a very brother in deed, hauing not put of the properties of nature, so yᵗ he can haue compassion vpon vs) to the throne of grace, that we may obtaine mercy and finde grace to helpe in the time of neede.\n\nThirdly, God hath confirmed by oath, that the fruite of the loines of Dauid, should raigne for euer. Psal. 133. and the 89. It must needes be therefore that Christe this king be of the substance and loines of Dauid: and continue an euerlasting kinge, and very man; not onely in name, but in the very substance and properties of a naturall fruite sprong from the loines of Dauid, and abiding and raigning worlde without end, in the throne of Gods maiestie in the highest heauens. Hebr. 1. Which thinge bringeth vs exceeding ioye in euerlasting life, for that we shall behold our nature, in our brother and heade Christ, to be adorned with so great glorie in all eternitie.\n\n## Causes, for which it must needes be, that the mediator of the couenant, be very God, with all the properties of God\n\nThe causes for which it is necessarie that the mediator be not onely very mā, but also very God, be these. The chiefe cause is, because God would declare his infinite loue. And this is the meaning of that, So God loued the worlde (so I say) that he gaue his only begotten sonne, &c. The second cause is next vnder this: because he had receaued a commandement of the father, that required an almightie worker (to wit a commandement, by his merite and vertue to saue the elect.) Nowe there is but one Almightie, euen God. Ioh. 10. vers. 18. Out of this same second cause, which properly belongeth to Christ, these endes are deriued: The first concerning desarte. For therefore must the Mediator be verie God, that, that same obedience of Christ, whereby so great a person, which is equal to the father, humbling himselfe in the nature of man, that the curse might be made in it, might be from the beginning of the world for al eternitie to come a matchable price, or rather a price of redemption for the sinnes of all the elect of the whole worlde, euen that the price might wey downe our sinnes. Therefore in the 20. of the Actes it is saide, *That God redeemed his Church with his bloud.* And in the 9 to the Hebrues, Also, *grace hath abounded aboue the fault.* This obedience of the Sonne when it is made a sacrifice for vs, it surmounteth all obedience of Angels, and al other creatures.\n\nThe second end is, that seeing he must be a Sauiour, no lesse in vertue then in merite: he must first in himselfe ouercome our sinne, the wrath of God and death: Nowe that the waight of the infinite wrath of God in the manhoode might stand & ouercome, and moreouer that he might raise himself frō death, it was necessary yᵗ he that should suffer, should be very man in such sort, that he might together be infinite, that is the true and euerlasting God: that is, that his manhod should be personallie & inseperablie vnited to his godheade, of which it should vpholden, that our saluation might not by any meane be in danger, seeing it is impossible that yᵗ vnion should be dissolued. For God alone could not die (as one of the auncient fathers haue wittilie said) neither could man alone ouercome death. Therefore to the Romans Ca. 1. he saith yᵗ he is declared to be the sonne of God by the power of his resurrection. Moreouer by his power, it behoued him also to ouercome sinne and death in vs (Ioh. 5.) to witte by giuing faith, whereby that merite might be applied vnto vs, and the holy Ghoste through, whō he might restore in vs the image of God, and quicken vs euerlastingly, and also maintaine that saluation so gotten: Now forasmuch as all these things are of nature belonging to him who is almightie, it was necessary that he by nature should be God almightie. For who could haue performed that, but he through whom man in the beginning was made after the image of God? Coloss. 1.3. who could haue giuen the holy Ghost which is God, but he which is God himselfe? who could haue restored euerlasting life, but yᵗ same word, the sonne of God, in whō life is from yᵉ beginning? Io. 1. Finaly forasmuch as God hath said, I am yᵉ Lord, & besides me there is no sauiour it was necessarie that our sauiour Christ, which by the decree of God was appointed, to obtaine and bestowe saluation, should be very God, with all the properties of the Godhead, omnipotencie, eternitie, infinite maiestie and glorie, without which he could neither be a Sauiour, nor abide for euer.\n\n## Why those same two natures must be vnited in the Mediator\n\nThat the foundation of that same couenant of grace, or rather of that coniunction betwixt God and vs might be firme, GOD would haue these two natures in Christ to be knit together after a wonderful manner, to wit, by the vnion of persons. Now when we say yᵗ the diuine and humaine nature of Christe are personallie knit together, we vnderstand yᵗ the sonne who is God, hath taken mans nature into the vnitie of his person, and so God is manifested in the flesh, and made man, but in the person of the sonne, and so as the proprieties of both natures remaine safe, aswel that the saluation of men might be obtained by that meane, that he had appointed: as also that it might be maintained and continued for euer. For saluation could not haue ben obtained, vnlesse mans nature, and the nature of God had bene knit together in a personall vnion: First, because it had not beene the bloude of the Sonne of God, that was to be shed: and so it had not bene a sacrifice worthie enough, for the sinnes of the whole worlde. Moreouer, the humanitie could not haue beene able to sustaine the wrath of God, neither haue abolished the sinnes that were laide vpon it, vnlesse the diuinitie had ben coupled vnto it, into the vnitie of the person, by a most firme and altogether vnlooseable knotte: both which, that same man Christ by the power of his diuinitie, being personally knitte vnto him, hath perfourmed. Acts 20. Philip. 2. Hebr. 19.14. Coloss. 1. vers. 14.15. And much lesse also might saluation nowe obtained be maintained, vnlesse they were knit together, and might so remaine for euer. For euen like as it was required for the entry to that priesthoode, and for the prouiding of full satisfaction, that there should be the body and soule of the sonne of God, in which there might be satisfaction: so also that the priesthoode might be euerlasting, and an euerlasting intercession be made for vs, it must be, that that same humane nature be properly belonging to the sonne of God, which he must shewe before the face of the father in heauen, in which, as our sinnes are once cleansed, so it might be the pledge of our reconciliation for euer. Psal. 110.1. and the 4. Matth. 22. vers 44. Moreouer that same man Christ, could not by his vertue and power be a sauiour, vnlesse also he had the diuine nature ioyned vnto him, into the vnitie of person, from which, together as also from the father proceedeth the holy ghoste, who bringeth vs into the possession of Christ, engraffeth vs into Christ, and begetteth vs againe into euerlasting life. 1. Cor. 15. verse 21.45. Rom. 8. verse 8.9. And surely as they can not any more fall from euerlasting life, whiche are truely once engraffed into Christe by the holy Ghoste: so that very *worde,* the euerlasting Sonne of God, of the substance of the Father, to wit, that same very fountaine of life, in which life was from the beginning,[^2] Iohn 1. taken in the nature of man to endure euerlastingly, must dwell *bodily,* that is to say, personally. For seeing that same highe maiestie of God, was moste farre separated from our wretched condition, and yet notwithstanding, hee had appointed for his infinite loue toward vs moste wretched castawayes, through grace to ioyne his diuinitie, which is the fountaine of all happines, to the end it might endure for euer, it was needefull, that hee should also ioine our humane nature taken out of the lumpe of mankinde vnto his diuinitie by a personal vnion. Col. 1. verse 9.10. Otherwise we should not haue had neerenes enough, nor sufficient stedfast kinred (as it were) with God, which might assure our faith, that God doth truely dwel with vs, & that Christ is, and euerlastingly should be, Immanuel, that is, God with vs. Isai. 7. Mat. 1.\n\n## What the personal vnion is, and wherefore it is that the properties of both natures must remaine whole and sound in it\n\nThe personall vnion, is the knitting together of two natures in Christ, to wit, of the diuine and humane: in which, admitte that the one be and remaine the maker, and without beginning: and the other be and remaine created, and therefore haue a beginning: one be of the same substance together with the Father; the other be of the same substance with vs: one be almightie, because it is God; the other be not almightie because the creature is not the creator, neither are there two almightie ones, but one almightie one: one be and remaine infinite, but the other be not infinite but finite, hauing a finite head, armes, feete, &c. Admitte (I say) that these natures are most diuerse, and remaine euerlastingly distinguished in their properties (for as much as the creator will euerlastingly remaine distinct from all creatures, yea from that same lumpe which it hath taken) yet notwithstanding, they are so coupled together, that they make one *Indiuiduum,* to wit, Christe. All this may be seene by the conception, in which that same personall vnion was once perfectly made, neither was it euer afterwardes otherwise made. Ioh. 1.3. cap. 14. Hebr. 2.16. Seeing therfore that the couenant of saluation, betweene God and men, is euerlasting, it must needes be concluded that in the person of Christ as in the foundation, these two natures are so euerlastingly vnited together, that in meane season the trueth of either nature, remaine for euer with their properties, and that neither be swallowed vp of the other, vnlesse we would haue the couenant to be weakened and plucked vp from the very foundations. For euen like as for yᵉ entring into the couenant and reconciliation with God, that both those natures in the mediatour, must be true and sound, keeping their properties: so also forasmuch as the couenant & coniunction must endure in all euerlastingnes, that this same our true and very flesh and bones may enioye the same happines, & yᵗ after our resurrection, Philip. 3. it behoueth also that in the foundation, to wit in the mediator, vpon whome the office of sauing vs, is euerlastingly laide, there remaine for euer the same whole humaine nature both soule and body, flesh and bones. For the nature of any one beeing ouerthrowen, or the properties thereof denied, the couenant it self falleth, that is, it can neither be entred into, nor be preserued, as before is shewed\n\n[^1]: 〈 in non-Latin alphabet 〉.\n[^2]: 〈 in non-Latin alphabet 〉."},{"number":11,"title":"Suffred vnder Pontius Pilate","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[4],"items":[],"text":"## Testimonies out of the Prophets and Apostles, whereby it is shewed, that Christ must not die by tumult: but must suffer vnder a iudge: and that when a straunge magistrate should exercise iudgement\n\n[^1]He was reckoned amongest the wicked. Therfore, he must not perish by tumult, but must be iudged or reputed amongest the wicked. Wherto also that belongeth: He was woūded for our iniquities, & smitten for our wickednesses. The chastisemēt of our peace was vpon him, and in his stripes we were healed. And in the same place, He was taken away by indgement: Therefore he must come into iudgement. With these Propheticall sayinges, agreeth truely that Propheticall explication of Christ, which is extant in the *18.* of Luke. Beholde we goe vppe to Hierusalem, and all thinges shalbe fulfilled that are written by the Prophetes concerning the sonne of man. He shalbe deliuered vp to the nations, and shalbe mocked, and euill entreated of them. And after they shall haue whipped him, they shall kill him, and the third day he shall rise againe. And Luke the *24.* To those that went to Emaus, he saith, O fooles and slowe of hearte to beleeue all things, which the Prophets haue spoken. Ought not Christ to haue suffered these thinges, and to enter into his glorie? And beginning from Moses and all the Prophets; he interpreted in all the scripture, those thinges which were concerning him. Acts *4.* They gathered themselues truely together against thy holy sonne Iesus whom thou anointedst. Herode also and Pontius Pilate with the nations & people of Israel, to doe whatsoeuer thy hand and Counsel had first determined should be done. Now that he must suffer, when a straunge magistrate executed iudgement (the which thing the very mention of Pontius Pilate sheweth) these Prophesies witnesse: Genes. *49.* The Prophesie of the Patriarch Iacob. The scepter shall not depart from Iudah till Schiloh come, is throughly fulfilled when the scepter was translated from Iudah, and when Pilate in the name of Caesar executed iudgement. And the Prophesie of Zachary in the *6.* cap. that a braunch shall builde a Temple, the glory wherof should become greater, then the glorie of the first Tēple. And then must altogether be fulfilled, as Ezechiel also in the *21.* Cap. & the *26.* ver. hath plainly prophesied, when the golden crownes should be taken from the heades of the Kings of Iudah. But when Pilate was president, the Iewes acknowledge that they haue no other king but Caesar: and so they professe that the crowne was taken from the heades of the Kinges of Iudah: therefore now the time was come, that they should destroy the temple of the bodie of Christ, and that that same branch should reedifie it againe, or that he should raise it vp the *3.* day. The glorie of which temple (namely of the body of Christ raised vp from the dead, in which the Deitie dwelleth bodily) doth surpasse at this day, and shal doe euerlastingly, the glorie of the first temple, according to the prophesie of Haggai in the second Chap.\n\n## Why Christe must be condemned by a indge before the iudgement seate?\n\nThou must looke vpon God him selfe the Iudge exercising iudgement by the mouth of Pilate. Christe is set before the tribunal seate of GOD here in earth, laden with thine and mine wickednesses ready to receaue the sentence of the iudgement of GOD, and to beare the paine of condemnation. For seeing that we must haue beene set before the tribunall seate of the heauenlie iudge, and there be condemned. it behoued Christe for as much as he translated all our guiltinesse from vs to him selfe, to be set in our person, as a wicked person, before the tribunall seate, and to be condemned by God, exercising iudgement by Pilate, thinking nothing lesse. Now the end of this is, that all our sinnes being condemned at once of God himselfe, exercising a righteous iudgement, and being punished in his sonne, with the greatest rigor of righteousnes: wee might not be farther called into iudgement for them, before Gods iudgement seate, and much lesse be condemned for them. The scripture teacheth vs that our mindes are to be lifted vp to God himselfe the president or Iudge of this most heauie sentence, that we might haue sure consolation, that wee (if we beleeue in Christ) are fully exēpt from the iudgement of GOD. And that thing doeth that horror of Christe declare, when he crieth: Let this cuppe passe from mee, &c. because he knewe that hee must appeare before the iudgement seate of God, & must drinke of that cup of condemnation for vs. Isay 5.3. God woulde by weakening him bruise him, and treade him vnder. To the Romans 8. For that which was impossible to the lawe, inasmuch as it was weake because of the fleshe, this did God, sending his sonne, in the similitude of sinnefull fleshe, and for sinne condemned sinne in the fleshe. And againe in the same place. God spared not his owne sonne, but gaue him for vs all. And 2. Cor. 5. Him who knewe no sinne, God and made sinne for vs, that we might bee made the righteousnesse of God in him. God made Christ sinne, that is to say a sacrifice for sinne: Loe, God made him: And Act. 4 28.\n\n## Why Christ by the mouth of the Iudge was condemned as an euil doer, and by the same iudges mouth, was pronounced innocent\n\nBoth these make for a notable confirmation of our faith. For in that he is condemned and accounted amongest the wicked, our heauenly father doth wittnesse vnto vs, that he doth beare our person, and in the same is made guiltie of the father, for vs, to the ende that hee taking that condemnaon vppon himselfe that laie vppon our heades, hee might deliuer vs from it. Againe, whilest he is declared innocent by the same iudges mouth, by which he was condemned, the father witnesseth by the mouth of the iudge that he suffered not for his owne faults, but for ours. Ioh. 8. vers 21.24. For the father would not that his sonne should suffer in vaine: but either for his owne, or for others sinnes, to witte for ours. But he suffered not for his owne which were none, by the testimony of the iudge him self, and by the testimonie of the Prophets: Psal. 69 he paid that which he toke not: and Esay 53. Why therefore doe wee distrust, seeing Christ suffered not in his owne sinnes, but in ours?\n\n[^1]: Isai. 53."},{"number":12,"title":"Crucified","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[4],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\nChrist saith in the *3.* of Iohn out of the *21.* of Numbers, As Moses lifted vp the serpent in the wildernesse, so must the sonne of man be lifted vp, that all that beleeue in him, perish not, but may haue life euerlasting. For so God loued the world, that he gaue his onely begotten sonne, &c. And Iohn *12.* Now is the iudgement of this worlde, and the Prince of this worlde shall be cast foorth. And if I shall be lift vp from the earth, I will drawe all vnto my selfe. Nowe he spake this (saith the Euangelist) signifying what death he shoulde die. And in the *3.* of the Act. vers. *18.* Gala. *3.* wherein that same diuine sentence is cited out of the *21.* chap. of Deut. Christ hath redeemed vs from the cursse of the lawe, whilest he is made the cursse for vs. For it is written, Curssed is euerie one that hangeth vpon the tree, that the blissing of Abraham in the nations, might appeare in Iesus Christ. Mark. *15.* They crusified also with him two theeues, one at his right hande, another at his left. And that scripture was fulfilled which saith, and he was numbred with the wicked. *1.* Pet. *3.* out of Esay *52.* hee that did no sinne, neither was any guile founde in his mouth. And a little after, Who beare our sinnes in his owne bodie vpon the tree, &c. *1.* Pet. *1.* ver. *10.11.*\n\n## Why Christ must rather bee crucified then suffer anie other kinde of death\n\nThe death of the crosse was accurssed of God. Gal. 3. Therefore God pronounced the sentence of a curse, by Pilates mouth against Christ. The ende is, that he might take away our cursse and the blessing promised to Abraham might come vnto vs. When God said in the law, Curssed is he that hangeth vppon tree, he knewe, that his sonne shoulde be hanged vpon the tree, Therefore Christ suffered not this kinde of punishment at aduenture, or by the onely will of the Iewes, but by the singular prouidence and counsaile of God. Actes 2. For seeing that an execrable and curssed kinde of death was due to our wickednesses, & horrible offences, and this same death of the crosse was accursed, not onely by mens iudgement, but by Gods owne sentence: Deut. 21. It must needes be that Christ our pledge, must vndergoe this kinde of death, that by satisfieng, hee might free vs from the cursse. So Paul admonisheth vs, that Christe had taken away our cursse, that he might communicate his blessing vnto vs, whilest he was hanged vppon the tree. Gala. 3 Wherefore we more cleerely vnderstande by the crosse, as the signe of cursse, that the burden of the crusse, wherewith wee were oppressed, was laide vppon him, which we could not vnderstande by any other kinde of death.\n\n## That Christ was truely and in deede made a cursse for vs, neither yet for all that, is there any contumely or reproch offered vnto him by vs, for so saying\n\nChrist was truely and not seignedlie made a cursse for vs, as the holy ghost speaketh. Gala. 3 And that verie thing the Apostle proueth by that voice of God: Curssed is euery one that hangeth on tree. And verilie, God did not onely know, what manner of death his sonne shoulde die, when he spake that, but also the death of the crosse, which he pronounceth there accurssed, was determined and decreed euen then, to the son. For in yᵗ consisteth all our hope, in that appeareth the infinite loue of God, that our God hath powred foorth, truly and not feignedly, all his wrath vpon Christ his sonne, that he hath curssed, truely and in deede without any figure, that he might truely receaue vs into fauour, so that indeed, vnlesse Christ had also beene God, he had remained in that cursse for euer, whereby it passed from vs. For otherwise, if the wrath of God had ben faigned: then also had the obedience of the sonne beene faigned, and also the hope of glorie which wee looke for, in vaine. Neither is it to be feared, that by this meanes any reproch is offered to the sonne of God: For here Christ is to be considered in these qualities which hee hath not in himselfe, but by imputation in respect of the office of a mediator, which condition he willingly tooke vppon him, that wee againe being iustified by faith, might bee his brethren, and heires together with him of the same kingdome. For wee beleeue, that hee did truely beare the cursse of an other, laide vppon him, by doing whereof hee both yelded high obedience to God his father; and also by ouercomming that cursse which hee tooke vpon him, manifested his diuine power."},{"number":13,"title":"Deade","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[4],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nIt eame to passe neither by chaunce nor at aduenture that Christ died, but so it was foretolde of God: Genesis *3.* The seede of the woman shall bruise the serpentes heade, and thou shalt bite his heele. To this agreeth the place of the Hebrewes chapter *2.* For as much then as children are partakers of fleshe and bloode, he also himselfe likewise tooke parte with them, that hee might destroye through death, him that had the power of death, that is the diuel. The sacrifices of the olde Testament for sinne, were shadowes, of the sacrifice to come, of which thing it is so written in the *10,* to the Hebrewes, and also the prophesie out of the *40.* Psalme is expounded. The lawe obtayning a shadowe of good thinges to come, and not the verie image of thinges, can neuer with these sacrifices which they offer yeare by yeare continually, sanctifie the commers vnto it. And a little after: Wherefore entring into worlde hee saith, (Psalme *41.*) sacrifice and offering thou wouldest not: but a bodie hast thou ordeined mee. Burnt offeringes and sacrifice for sinne thou hast not allowed. Then saide I, Loe I am present (In the beginninge of the booke it is writien of mee) that I shoulde doe thy will, O GOD (which hee so expoundeth there of the voluntarie death of Christe) through the which will wee are sanctified by the offering vp of the bodie of Iesus Christ once made for all.\n\nThe sacrifice of Abel, was acceptable to God, and in the sacrifice of Noah it is said that God smelled a sweete smelling sauour. Genesis *9.* And whie? because they were figures of the sacrifice of the Messiah. To which place of the *9.* of Gene. Paul had regarde in the *5.* to the Ephesians, when he saith, Christe gaue himselfe for vs an oblation and offering to God, of a sweete smelling sauour: The Paschall lambe contayned a manifest and as it were a visible prophesie of the death of Christ, as Iohn the Euangelist teacheth in the *19.* Chapter, that that prophesie was fulfilled by the wonderfull prouidence of God, There shall not a bone of his be broken. Which albeit it was spoken of the boanes of the Paschall lambe, Exodus *12.* yet notwithstanding he saith that it was truely fulfilled in the death of Christ, saying, that when hee was deade, his legges were not broken, as were the theeues. Where also Iohn teacheth that an other prophesie which is written in the *12.* of Zacharie was fulfilled, They shall see whome they haue pearced, when one of the souldiers, had pearced Christes side, and by and by there issued out water and bloode. Of the Passeouer also, thou hast in the *1.* Cor. *5.* Our passeouer is sacrificed for vs, euen Christ. Also that same dailie sacrifice, did set before our eyes, the sacrifice of Christ to come. Euerie daye morning and Euening a lambe was offered vp. Hitherto belong those same places. Iohn *1.* verse. *36* and the *1.* Pet. vers. *19.* Isay *5.3.* He was cut of, from the land of the liuing, For the transgression of my people, hee was wounded. To this agreeth that of the *9.* of Daniel, The Messias shall be cut off, and this must be fulfilled before Ierusalem be destroyed. Againe, Isay *5.3.* When hee shall haue laide downe his soule for a sacrifice for sinne, hee shall see a seede that shall prolong his dayes. And by the knowledge of himselfe my righteous seruaunt shall iustifie many, and hee himselfe shall beare their iniquities. Zacharie *9.* Thou also shalt bee saued by the bloode of thy couenaunt. I haue sent out thy bond ones, out of the cesterne wherein there is no water.\n\nChrist the heade of all the Prophetes foresheweth his death in the *12.* of Iohn: Verilie, verilie I say vnto you, except a grain of corne falling into the earth be deade, it remaineth alone: but if it be deade it bringeth much fruite. And in the *10.* chapter *15.16.17.18.* verses. And Matth *20.28.* See also a wonderfull prophesie by the mouth of Caiphas. Io. *11.* vers. *49.50.51.52. 1.* Cor. *15.* I haue deliuered vnto you first of all that which I receaued: to wit, that Christe dyed for our sinnes according to the scriptures. Dauid in the *114.* Psalme prophesieth of the stone refused by the builders, & Christ teacheth that that prophesie had an accomplishment in his death, Matth. *21.* in that parable of the sonne, the heir of the vineyarde, slaine of those same husbandmen of the vineyarde. verses *38.39.* For so he saith, haue yee not reade in the scriptures, The stone which the builders reiected, the same is made the chiefe corner stone? This is done of the Lorde, and it is wonderfull in our eyes, &c. And when the chiefe of the Priestes and Pharisees had hearde his parables, they kneewe those thinges to bee spoken concerning them. Herevnto belongeth that same excellent power which shewed it selfe in the *4.* of the Actes, of that reicted stone (by death.) When they had placed them meaning the Apostles in the middest of them: By what power, or in whose name doe you this? Then Peter full of the holy Ghost saith vnto them: O ye chiefe of the people, and elders of Israel, forasmuch as the question is this day, of the benefite bestowed vppon the sicke man, to wit howe this man is saued; be it knowen vnto you all, and to all the people: that through the name of Iesus Christ of Nazareth, whome you haue crucified, whome GOD hath raised vp from death, by this I say, doeth this man stande whole and sounde in your sight. This is that stone that was esteemed as nothing of you builders, which is made the chiefe corner stone. Neither is there saluation in anie other. And a litle after, They seeing him stande with those that were healed, they coulde say nothing against it.\n\n## Why Christ died\n\nThe ende of Christes death, was to satisfie the righteousnes and wrath of God for our sinnes, and so by dying to destroye and abolish sinne, in which all the power of sathan consisted. For in as much as sinne by the iust iudgement of God raged vppon mankinde, his wrath was appeased, and satisfied for sinne, and all power taken frō it, that it might not raigne in the beleeuers. 1. Ioh. 3. To this ende was the sonne of God manifested, that hee might dissolue the workes of the Diuel: both which the Apostle plainly ioyneth together 2. Cor. 5.15. and Rom. 5.18.21. and Rom. 6.7.8. 2 Tim. 1.10.\n\n## Of the fruites, whereof we are made partakers by the death of Christ\n\nThe first fruite is, that the obedience of Christ is our righteousnes before God. For in the death of Christ faith specially looketh vpon that same voluntarie, and speciall obedience of the sonne, whereby he was made obediente to the father, euen to the death, and to the death of the crosse: Philip. 2.8. Hebr. 5.8. And therefore euen as by the disobedience of one man, manie were made sinners, so by the obedience of one righteous, many are made righteous. Rom. 5. And because by his death he iustifieth vs from our sinnes, through which the diuell gotte the power of death, the scripture saith that the sonne of God through death abolished him, that had the power of death, that is the diuel, & set free, as manie as through the feare of death through all their life were subiect to bondage. Heb. 2. Therefore in this article, there is contayned this promise, which I take by faith, that Christ died for my sinnes, the iust for the vniust, that I clothed through faith with this obedience, might be esteemed righteous before God. And surely when Isay in the 53. chap. had largely set forth that same willing obedience of the death of Christ, as a lambe not opening his mouth, after wardes he expressely setteth foorth in the same being laid hold on by faith, our iustification in these wordes: My righteous seruaunt by his knowledge shall iustifie manie, because he shall beare their sinnes. Certainly it must needes be, that the voluntarie passion and death of the son of God be an excellent thing, seeing that there are not so many & so euident prophesies of any thing, as of that, so that there was no day passed, but the same in a figure, as in a visible prophesie, to wit, in that continuall sacrifice morning and euening, was set before the eyes; and seeing without the shedding of bloode there coulde be no remission, it must of necessitie be a most precious thing; and seeing S. Peter saith, that the Prophets haue enquired and searched, when or what time, that same forewitnes, which was yᵗ same spirit of Christ in them, should declare the sufferinges that should come vnto Christ, and the glorie that shoulde followe. 1. Pet. 1.11.19.20. Nowe the worthines of this obedience euen to the death, hangeth vppon the worthines of the person, for that so great a person, to wit, as the sonne of God, who was in the forme of God, was made so far foorth obedient in his humaine nature, that hee refused not to vndergoe that same curssed death vpon the crosse. By these it is plaine that this is the first fruit of the death of Christ, that hee might be our righteousnes before God, and vnlesse that thing be vndoubtedly determined of vs, wee doe not worthily enough esteeme the precious death of the sonne of God.\n\n## Of the second fruite of the death of Christ\n\nThe seconde fruite is the mortifying, or killing of sinne. For he hath not only through his death satisfied the iudgement of God, for sinne, but also hath broken the power of the infection of it, which by the iust iudgement of God it had ouer vs. This I open thus: in that Christ died, he died once, and that for sin. And that he died for sinne, I vnderstand thus, that he not onely satisfied for it, by his death: but also so brake the power of sinne, which was altogether & wholy comprehēded in yᵉ iust iudgemēt of God, by making a perfect satisfaction, that nowe it cannot any longer, as before, creepe & rage in the bodie of Christ, which is yᵉ church, but must by little and little decay. Heb. 9.14. 2. Tim. 1. ver. 10. For euen as when the hearte of a man hath receaued a deadly wounde, he is as one for dead, because he cannot escape death: euen so sinne hath receaued a deadly wounde in Christ, so as we are saide to be dead in Christ. Rom 6. And so the Lord speaketh in Hosee the Prophet cap. 13. I will redeeme them from the power of hell, o death, I will be thy death, saith he, euen I Iehouah will be thy death, O death; Therfore Christ who is God, or Iehouah manifest in yᵉ flesh, by hearing & ouercōming death, was the death of death & sin, yᵗ is to say, by satisfying for sinne, that it shoulde not be laide to our charge, and by breaking the force of sinne, (which is the sting of death) that is the power of infection, which the iust wrath of God had gotten ouer vs, to wit the wrath of God being appeased. 1. Corinthians 15. Therefore John saith, The sonne of God was manifested to this end, to dissolue the workes of the diuel. Therefore the sonne of God, which is the true Iehouah, Iere. 23. dyed, not onely that he might satisfie for sinne: but also that by satissatisfying, he might destroy sinne as the worke of the diuel. For in satisfying hee both tooke away the cursse, and also that might & strength of growing further from sinne, all which was conteyned in yᵉ iust iudgement of God, to which he fully satisfied: and this fauour he also obtayned for vs, that hee by his spirite might kill sinne in vs, who grewe vp together by one spirite into one bodie together with him. 1. Corinthians 12."},{"number":14,"title":"And was buried","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[4],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nIsay *53.* And he gaue his buriall, with the wicked, and with the rich in his death: albeit he had committed no iniquity, neither was there deceipt in his mouth. This prophesie was fulfilled, Ioh. *19.* verses *38.39.40.* where the Lord is buried by Ioseph of Arimathea. The figure of Ionas is applyed also to this by the Lord himselfe. Mat. *12.* vers *39.40.* And in the *13.* of Marke, when Iesus was at Bethania, in the house of Symon the leper, when he was set downe a woman came hauinge an alabaster boxe of Spikenard very costly, and breakinge the boxe, shee powred it on his heade. Nowe many disdained and were offended amongst them selues saying, to what end is this wast of the ointment? For this might haue beene solde for more, then three hundred pence, and giuen to the poore; and they raged against her: But Iesus saide, let her alone: why trouble you her, shee hath wrought a good worke on mee. For the poore you shall haue alwaies with you, & when you will you may do them good, but mee you shall not haue. Shee hath done that shee could. For shee came afore hand to anoint my body to the burying. These thinges hath Marke. Where we see that the holy ghost by a secret instinct through that woman, hath in that same visible ointment, set before the eies of all, as it were a visible prophesie of the death and buriall of Christ.\n\n## To what ende the buriall of Christe tendeth: and which are the fruites of it\n\nBvrial is a part of the humiliation of Christ. For it is the proceeding of his death. The first fruit therefore of this article is the cōfirmation of our faith, that wee doubte not, Christ being deade in deede and buried for vs, that he was so farre foorth humbled, that neyther death nor buriall can hurte vs, forasmuch as the wrath of the father is truely and and indeede pacified. For euen like as Ionah, who was a figure of Christ, being once cast into the sea, the storme ceased, and a great calme followed: euen so Christe foretolde that hee shoulde be cut of frō the number of those that liued, and should be placed in the heart of the earth, that he might reconcile the father vnto vs, being angrie for our sinnes. Which thing forasmuch as Christ the mediatour of the couenaunt, hath in deede fulfilled, as is contayned in this article, wee doe worthilie beleeue it. And this in deede is the firste fruite of Christ his buriall. The seconde: This article also maketh to repentaunce and amendement of life. For like as Christ deade by sinne, resteth in the graue: so wee by the vertue of that communion, which wee haue with Christ deade and buried, wee ought altogether to esteeme our olde man by the power of faith, and by the testimonie of Baptisme, to be buried together with Christ, that true rest being restored to our consciences, wee maye rest from our workes, that is from our sinnes, and so beginne heere that euerlasting Sabbaoth vntill by the vertue of Christe, it bee fully accomplished in vs. So Paule when hee sayde in the 6. to the Romanes, that wee are baptised into the death of Christ, hee by and by addeth, that wee are also buried with Christ by baptisme into death: to witte, that hee might expresse, that by the vertue of that communion wee haue with Christe, it is brought to passe, in a continuall course and proceeding that wee mortifie our olde man. And besides these principall endes and fruites whereof we haue spoken, this is also to be added, that buriall is an euident signe, that Christ was deade in deede. Vpon his death depended satisfaction for sinnes, and therefore it behoued that to be most certaine, and no place to be left of doubting. Nowe all doubtinge of his death is taken away, when he was buried as other dead men are, and that according to the scriptures. Isay. 53. vers. 9. Notwithstanding the principall and proper endes, are those wee haue before mentioned."},{"number":15,"title":"He descended into hel","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[4],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\nSaint Peter citeth the *16* Psalme in the second of the Acts, of Christ his descending into hell, saying: This man being deliuered by the determinate counsell and foreknowledge of God, after you had taken with wicked hands, you haue crucified and slaine, whom God hath raised vp, loosing the sorrowes of death, because it was impossible that he should be holden of it. For Dauid saith concerning him, I beheld the Lord alwaies before mee: For he is at my right hande that I should not be shaken. Therefore did my hearte receiue comfort, and my tongue reioysed, and so my flesh doth rest in hope. Because thou shalt not leaue my soule in hell, nor suffer thine holy one to see corruption. Thou hast made the waies of life knowne vnto mee, and thou shalt replenish me with gladnesse in thy sight.\n\n## Of the false vnderstanding of this article, where also is entreated of Lymbus, and of the first beginning of the error thereof\n\nThat it followeth in the Creede that Christe descended into hell, shal we say that it hath hath this sense: that Christ descended into Lymbus, in which place there is neither ioie nor sorrowe, that he might deliuer the fathers from thence; or els that he descended into the place of the damned? No, not so. For first it is euident, that the fathers also before the death of Christ had ioye and comfort, as it appeareth Luk. 16. in Abraham and Lazarus. Besides that the word Hell is not taken for Lymbus in any place of the scripture. Nowe the beginning of the error concerning Lymbus, is that many thought and yet doe thinke, that sinnes were not forgiuen before that Christ suffered. And the passion of Christ had his effect and power from euerlasting. For Christ yesterday and to day, for euer and the same world without end. Hebr. 13.8. And Paule to the Romanes 4. defineth iustification by Dauid: Blessed are they whose iniquities are forgiuen. Therefore in the time of Dauid, before Christ had suffered, sinnes were forgiuen by confidence and trust in that sacrifice of Christ to come. And in the same Chapter he saith, that we obtaine happines and remission of sinnes by no other meanes, then whereby Abraham obtained it who is the father of all beleeuers. So Math. 8. Many shall come from the East and from the West, and shal sit with Abraham, Isaack, and Iacob, in the kingdome of Heauen. Seeing therefore that this same errour preuaileth against the Scripture, that the Fathers had not remission of sinnes before Christ suffred, from thence sprang this other errour concerning Lymbus. For it was too harde to thrust the fathers downe into hel: because as they cōfesse, there is no redēption out of hel: & to place them in euerlasting felicitie, they dust not: because Christ hauing not yet suffered, they thought their sinnes were not yet forgiuen. They found out therfore a middle place, in which there was neither felicitie nor sorrowe, which in the schooles they called Lymbus, as if they should say the porch of hell. And so the diuell endeuoured to darken the greatnes of the efficacie of Christes sacrifice, whiles he denied that the Fathers had remission of sinnes in the olde Testament by faith in the sacrifice to come: and therefore he deuised vnto them Lymbus: euen like as hee faigned Purgatorie for those faithful ones, who were dead after the suffering of Christ. That to the same ende also the power of cleansing from sinnes might be withdrawen from the passion of Christe, against the manifest worde of God. 1. Iohn. 1.7.\n\n2\\. Neither is it to be suffered in any case, that we say that Christe descended into hell, that is to the place of the damned, that there he should ouercome death, and the diuel for vs, or that he should suffer any newe tormentes, for that he both ouercame Sathan, by his death, and after death suffered no more sorrowes by which he should deliuer vs from the power of Sathan, the Epistle to the Hebrues doth witnes chapter 2. That he might by death abolish him which had the power of death yᵗ is the diuel, & might set as many free as by the feare of death throgh al their life were subiect vnto bondage, Also to the Coloss. 2.14.15. And Luke the Euangelist witnesseth that he deliuered vp his spirite to the keeping of his father. Neither can it fitly be taken of the shewing forth of the victorie of Christ in hell, for that belongeth to that exaltation which at length he began in his resurrection: nowe the descending of Christe into hell pertaineth to his humiliation, as Peter expressely in the second of the Actes teacheth by Dauid. These thinges many of the auncient fathers more diligently waying, thought that hell was to be taken here simply for the graue. But if it had beene no other thing, it had not beene needefull that the same should be repeated in the articles more darkely, that before nowe was spoken more clearely.\n\n## Of the true meaning of this article, He descended into hell\n\nThere is no doubt but that the descending of Christ into hell, is the lowest and extreamest degree of Christs humiliation, wherby he hath humbled himselfe for vs, and as it were put off his glorie, making himselfe of no reputation. Acts 2. Now we must see what manner of humiliation that is, by the thinges that are signified by his descension into hel. The significations are these; hel signifieth the graue, secondly by translation, the place of the damned, thirdly extreame sorrowes. Psalme. 18 1. Sam. 2. fourthly it is taken for the condition, which is in buriall and which followeth the same; or els for that same ful state of extreame ignominie, to wit, whiles they that are buried, lie oppressed and as it were swallowed vp of death, Isaias 14.11.15.16.17. Of the first signification we haue saide, why the descension into hell must not be taken simplie for burial in this place. The other signification also to wit, the descension to the place of the damned, we haue shewed not to agree to this article. There remaineth two significations, to wit, the sorrowes of mind and that same state or condition, which followeth those sorrowes and burying it selfe. In the first signification Christe in his whole passion, not onely in his bodie, but in his soule especiallie felt those same horrible anguishes which Peter calleth the sorrowes of death, Actes 2. In the verie entrance of this most feareful bottomles pit the voice of Christ doth witnes this very thing, Matth. 26. *My soule is heauie vnto death:* in the proceeding into the same bottomlesse gulfe, the droppes of bloud doe also witnesse a greater anguish of the minde, which fell from his face vpon the earth, Luke 22. And from the verie bottome of this gulfe proceeded yᵗ voice of Christ witnessing his extreame torments: *O God my God, why hast thou forsaken me?* Matth. 27. In verie deede because we haue not onely sinned in bodie but principallie also in soule and deserued the wrath of God: it behoued our pledge Christ, before that righteous tribunall seate of God to feele the wrath of God not only in bodie, but also in soule, and to appease it, that he might be the redeemer not onely of the bodie, but also of the soule. 1. Cor. 6.20. Of whih matter there is a notable place to the Hebrues Cap. 5. vers. 7. Who (that is to say Christ) in the dayes of his flesh did offer vp prayers and supplications, with strong crying and teares vnto him that was able to saue him from death, and was also heard in that which he feared, and though he were the sonne, yet learned he obedience by the thinges which he suffred, and being consecrated was made the author of eternal saluation vnto all them that obey: where also this is to be obserued, that the willing obedience of Christ is seene in that same descending of Christ. And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of soules. Nowe although that Christ in his passion did onely feele these sorrowes of hel for a time, yet notwithstanding this same humiliation of the sonne of God, into those same extreame sorrowes of hell enduring onely for a time, is equal with those euerlasting paines, which in sinning against the eternal God, we haue deserued: seeing that same person God is euerlasting who hath so humbled it selfe in his humaine nature, that it felt the sorrowes of hell. Which also is the cause why those same sorrowes in Christe, could but last onely for a time, vnder which the vngodlie lie ouerwhelmed for euer. Neither is there any cause why any man should thinke, that these thinges which are attributed vnto him of the Euangelistes, to wit, heauinesse, feare, and to conclude, sorrowe, all which doe spring of infirmitie, to be vnmeete for the person of Christe. First for because Christe not for his owne, but for our cause tooke these thinges vpon him of his owne accorde, and therefore they withdraw nothing from his power and strength. Moreouer this infirmitie of Christe was pure and free from all sinne, aswell because he continued in true obedience, so that he suffered such great tormentes without any blasphemie against God, as also because he left not off, to haue hope in God, admit he were vexed aboue measure, when he ceased not to call him his God, of whom he cryeth out that he was forsaken. Hebrues. 5. verses 7.8.9. This signification which is the thirde in order, to wit, of the sorrowes of the minde springing from the curse, doth conteine a profitable and necessarie doctrine agreeable with the holie Scripture, and this signification were sufficient for the expounding of this article, sauing that two pointes doe let, both that in the death of Christ which was accursed those same sorrowes springing from the feeling of the curse are comprehended, and that same article of burying is adioyned. The later signification therefore of hell, is that same condition which is in buriall and which followeth the same, that is to say, whiles they which are buried, lie oppressed and as it were swallowed vp of death. And therfore Dauid saieth, *Who shal cōfesse thee in the graue?* Psa. 49.15.16 Esai 14.11.15.16.17. Christ also would humble himselfe euen vnto this same verie state, that he might lie vntil the thirde day as Ionah in the bellie of the whale, swallowed, and as it were ouercome of death. For so the Scripture speaketh of Ionah, the figure of Christe praying out of the bellie of the fishe. Chapter 2. verse 2. In my affliction I haue called vpon the Lord, and he hath heard me, from the bellie of hell haue I called vpon thee, and thou hast hearde my voice. And in the fourth verse, But I haue saide I am cast away from thy sight, yet I will looke towardes the temple of thy holinesse. And verse 6. the barres of the earth haue shutte me in for euer. Saint Peter ioyneth both significations together in one & the same verse Actes 2. saying, Whom God raised vp loosing the sorrowes of death, because it was impossible that he should be holden of it. For first in those wordes, those same sorrowes of death without all controuersie, are those same extreame tormentes not onely of the bodie but principally of the minde, wherwith God would bruse him, Esaie. 53. and in which he being set and placed he crieth out, *My God, my God, why hast thou forsaken me?* Moreouer Peter addeth that then those same sorrowes of death were loosed, when God raised him vp from the dead, because that it was impossible that he should be holden of it: in which wordes he manifestly ioyneth that state which followed the sorrowes of death, and the burial with the sorrowes themselues. And why so? For although the bodie lying in the graue were voide of all sorrowe and of all sense and feeling (when Christ was truely, and in deede dead) notwithstanding seeing that death it selfe, which was continued in the graue, seemed to be nothing else, but as it were the victorie & ful triumph ouer those same sorrowes and torments, Christ is then worthily saide to haue ouercome those same deadly and desperate sorrowes, (which are truely the sorrowes of hell) when being dead he ouercame death, that he with his might liue euerlastingly with God. Seeing therefore that it is certaine, that Peter entreateth there of the extreamest degree of the humiliation of Christ, it followeth that by his descending into hell, there is noted not onely the sorrowes of death, but also that extreame shame, as the victorie of sorrowes, whiles being holden in the graue euen vntill the thirde day, he lay as it were oppressed of death. Esaie 53. ver. 8. And in verie deed although Christ were greatly humbled vpon the crosse, and was accounted of the enemies as one forlorne of God, and also cried out that he was forsaken of God: yet notwithstanding their minde was not contented, neither had their rage and madnes together with Sathans ben satisfied, vnlesse hee had lien wholy shut vp and oppressed in the graue, and so had bene holden of death. They shewe that same discontentednes, Let him come down from the crosse, and we will beleeue in him: and albeit they doe so triumph ouer him, whiles Christ truely felt those sorrowes of hell, (as also he witnesseth the same by his voice) yet notwithstanding it was but halfe the triumph of Satan, or as it were euen begon. For euen they by whome Sathan had triumphed ouer Christe as forsaken of God and nowe oppressed, they were doubtful & careful to continue the same victorie, and therefore desire that the sepulchre may be kept, and they also set their seale vpon it. Matth. 27, verse 62.63. And why doe they this thing? euen because they sawe that it should be an imperfect or rather no victorie, vnlesse also after burial the possession of victorie might be continued, that is the cutting off of Messias as one altogether forsaken of God. Daniel in the 9. Chapter seemeth to haue expressed this great humiliation of the sonne of God: *The Messias shalbe cut off, and there shal be none to wit, that shal helpe him, he shalbe vtterly forsaken.* yea whiles he doth not onely foreshewe that, but also foresheweth an other, that it shal come to passe that he wil establish his couenant: and in the seuenth Chapter, that he may establish an euerlasting kingdome, hee plainely prophecieth, that hee shall after that extreame abasing of him selfe rise againe a victorious Conquerour.\n\n3\\. Moreouer besides these, Paule sheweth 1. Cor. 15. out of Osee the Prophet, that then at length Christes victorie shalbe perfect, and the deliueraunce from hell in his members, when he shall also deliuer their bodies, out of that vile estate in which they lie buried (for they are sowen in dishonour, verse 42.) & shall ioyne them vnto their soules: *When this bodie subiect to corruption shal put on* (saith hee) *an incorrupt nature, and this mortal shal put on immortalitie, then shalbe fulfilled that which is written, Death is swallowed vp in victorie, O death, where is thy victorie! O hell, where is thy sting!* Therefore as long as the graue holdeth them in prison, (but it holdeth them euen till the resurrection) so long it hath some victorie: and that shal be fullie taken from it in the resurrection of our bodies. So also as long as death and the graue helde Christ dead, and as it were vanquished, so long continued their power ouer him: nowe the same is fullie taken from him when he arose from the dead. Lastly the very order it selfe of the articles themselues shewe that by the descending of Christ into hell, there is noted that same extreame ignominie which followed his buriall, the which thing also is manifest by the antithesis or contrarie comparison of Christe his exaltation. For to these same three degrees: *He is dead, buried, and descended into hel,* there are set these three, *he is arisen, ascended into heauen, and sitteth at the right hand:* against death, is set resurrection into life: against the graue the house of death, is set heauen it selfe: against the descending into hell, as the extreamest degr e of humiliation in dishonour, is set the sitting at the right hand of GOD the Father Almightie, which is the highest degree of exaltation in glorie.\n\n## Of the fruite of Christe his descention into hell\n\nThe summe therefore of either signification of Christe his discending into hell, (of whiche the latter agreeth more properly to the order of the articles of the faith) is, that Christ must throughly be humbled or rather forsaken of God, to the end that wee might not be forsaken of GOD. First his diuine nature not shewing forth his power that he might feele the sorrowes of death not onely in the bodie, but also in the soule: moreouer the same worde, or rather diuine nature keeping it selfe in secrete, and for a time not quickening that lumpe of flesh that it had taken: but permitting the bodie pulled from the soule for the space of three dayes, to be in the hand or power of the graue, that by all meanes, Christ might bee thoroughly humbled and made of no reputation for vs, to the end we might be assured that not onely our soules are deliuered from the sorrowes of death; but that also all ignominie, and dishonour, is chased from our bodies by this Christe, and his merite, and by the efficacie and vertue of him at the length fully to be takē away, albeit they be holdē for a time shut vp in the graue as it were conquered of death. To be short, faithful mindes doe conceaue so much the greater confidence and trust of the loue of God, and of that same ful cleansing which is made by the sonne, as they see Christ to be made more humble and abiect, & that without sinne, and so much the dearer they see that their saluation did cost him."},{"number":16,"title":"The third day he rose from the dead","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[5],"items":[],"text":"## Testimonies out of the Prophetes and Apostles concerning the resurrection of Christ\n\n[^1]Thou wilt not suffer thy holy one to see corruption. Actes *2.* Men and brethren (saith Peter) I may boldely speake vnto you of the patriarche Dauid, that he is both dead and buried, and his sepulchre remaineth with you till this day. Therefore seeing he was a Prophet, and God had sworne with an oath vnto him, that of the fruite of his loines he would raise vp Christ concerning the flesh, whom he would place vpon his throne, he knowing this before, spake of the resurrection of Christ, that his soule should not be left in graue, neither should his flesh see corruption: This Iesus hath God raised vp, whereof we are all witnesses. The figure of Ionah (Cap. *2*) is manifest and expounded of Christ himselfe. Math. *12.39 40.* Esay *53.8.* He was taken out from prison and iudgement, and who shall reckon his age and generation? And in the *10.* verse, when he shall make his soule an offeringe for sinne, he shall see the seede that shall prolong his daies, and the will of Iehouah shall prosper in his handes. There is also cited of Paul, Acts *13.* the *55.* Chapter of Esay, and the *2.* Psal. and the *16.* to the ende hee may shewe that Christ must rise againe, that he might declare himselfe to be the very sonne of God (Rom. *1.*) and that that same couenant of God made with Dauid might be firme and euerlasting. Nowe Paules sermon is on this sorte, Men and brethren, you sonnes of the stocke of Abraham, and those amongest you that feare God, to you is this worde of saluation sent. For the inhabitantes of Jerusalem and their rulers, because they knewe him not, nor yet the wordes of the prophetes which are read euery Sabboth day, they haue fulfilled them in condemning him, and though they found no cause of death in him, yet desired they Pilate to kill him. And when they had fulfilled all thinges which were written of him, they put him beeing taken downe from the tree into a sepulchre, but God raised him from the dead, and he was seene many daies of them, which came vp with him from Galile to Hierusalem which are his witnesses vnto the people. And we preach vnto you that touching the promise made vnto the fathers, God hath fulfilled it vnto vs their children, in that he raised vp Iesus, euen as it is written in the second Psalme, Thou art my sonne, this day haue I begotten thee. Nowe in asmuch as he hath raised him vp from the dead, and he shall no more returne into corruption, he hath saide, I will giue you those same firme and good things of Dauid. Wherefore he saith also in an other place, Thou wilt not suffer thine holy one to see corruption. Howbeit Dauid after he had serued his time by the counsaile of God, he slept & was laide with his fathers, & sawe corruption: but he whom God raised vp sawe no corruption. Be it knowne vnto you therefore men and brethren, that through this man is preached vnto you the forgiuenes of sinnes; and from all things from which you could not be iustified by the lawe of Moses, by him euery one that beleeueth is iustified: Beware therefore least that come vpon you which is spoken of in the Prophet Daniel, and other Prophetes foreshewe both: that both the Messias is to be cut of, and yet notwithstanding that he shall raigne for euer. Therefore he must be quickened againe. For abiding in death, he raigneth not. Daniel *7.* and *9.*\n\nIohn *2.* Destroy this Temple, and I will raise it vp againe in three daies, where also is prophesied concerning the fulfilling of that prophesie in the *2.* of Aggei. Iohn addeth when he was arisen from the deade, his disciples remembred that he had saide this vnto them, and they beleeued the scripture and the word which Iesus had spoken vnto them. *1.* Cor. *15.* doth witnesse at large the resurrrection of Christ and the fruite of it. And the Euangelistes they beare witnesse concerning the resurrection, they set it out and confirme it by the testimonies of Angels. Math. *28.* Mark *16.* Iohn *20. 21.* Luk *24.*\n\n## The meaning of this article, The third day he rose againe from the dead\n\nI Beleeue that it was impossible that that same holie Iesus, the Christ and annointed of God, should be holden of death, which entred into the worlde for sinne onely: Actes *2.* aswel because he was pure in himselfe from all blot of sinne, as also because he abolished our sinnes which were laide vpon him: and also because the humanitie beeing personally vnited to the diuine nature or to that same substantial quickening worde, and that therefore the bondes of death beeing loosed that he arose againe the thirde day by his diuine power and appeared againe to his disciples in life, deuoide of al passion and mortalitie, and so declared himselfe in verie deede, the conquerour of our sinne and of death, Matth. 28. Marke. 16.\n\n## Of the vse or fruite of the resurrection of Christ\n\nThe vse or fruite whereof we be partakers of the resurrection of Christ is fourefold. The first is that the resurrection of Christe is a publike testimonie, that by the Messias, as Daniel speaketh, there is brought a perfect and euerlasting righteousnes vpon all and ouer all that doe beleeue. For seeing that he is deade not in his owne but in our sinnes that were laide vpon him, and that out of them he is arisen againe to a life that shall neuer die, hence there shineth to the mindes of all beleeuers a wonderfull light, that not so much as one of all their sinnes remained vnwashed or vnsatisfied. For if so be that there had remained but one of all their sinnes, which (none excepted Christe tooke vpon him) either not thoroughly punished, or imperfectly punished: then could not Christ our pledge and truce-maker rise againe: for asmuch as where there is but one sinne, there of necessitie must death be: for so hath the vnchangeable trueth, and righteousnes of God decreed, Rom. 6. *The wages of sinne is death.* Neither yet doth the resurrection of Christ so make to our iustification, as it is onely a publike testimonie thereof: but also in a more highe consideration, and that sound & perfect, euerie manner of waie, to wit that that same raising vp of the Sonne, is (as I may say) an actual remission from the sinnes of all them which beleeue. For euen as the Father by deliuering Christ to death, hath in deede condemned our sinnes in Christ, Rom. 8. verse 3. so also by raising him from death, he hath in the same deed absolued Christ from our sinnes and vs in Christ. There is a most sure demonstration of this doctrine in the 1. Cor. 15. If Christ (saith he) be not risen againe, in vaine is our faith, & ye are yet in your sinnes, that is to say, ye are yet guiltie before God. Therefore because Christ is arisen, we are not any longer in our sinnes, that is, we are in very deede absolued from them, in this very thing that the father hath raised him from the dead, that they might not be laide to our charge. 2. Cor. 5.19. So also is that same place to be taken. Ro. 4. For it was written, not for Abraham alone, for that this was imputed vnto him, but also for vs, to whome it shoulde come to passe that it should be imputed, that is to say, to them which beleue in him who hath raised vp our Lorde Iesus from the dead, who was deliuered for our sinnes, & raised vp againe for our iustification. What hath the father done by deliuering Christ to death? He hath deliuered him for our sinnes, he hath punished our sinnes in him. And what hath he done by raising him vp? He hath iustified all in him: for when he had deliuered him, that is the beleeuers, so that their sins shal be no more laide to their charge, but righteousnes shall be imputed vnto them. For these wordes *raised vp for our iustification,* are to be vnderstoode of imputation, as by this it is easie to bee seene, because that in the last verse sauing one he hath saide that righteousnes is imputed of him *who hath raised him vp,* and in this laste verse he nameth it our iustification in him who is raised vppe. Loe that which before he had called imputation of righteousnes, this hee nameth now our iustification. What, for that the same Apostle in the 1. Timoth. 3. saith, And without controuersie great is the mysterie of godlinesse, God manifested in the flesh iustified in spirite, seene of Angels, preached vnto the Gentiles, beleued on in the world, & receyued vp into glorie: doth he not manifestly shewe that that same true God who was manifested in the fleshe wherein also he suffered: by the spirite which he opposeth against the fleshe, that is by the power of his owne diuinitie whereby he raised vp the fleshe from the deade, was iustified, and that not from his owne sinnes, but from ours which he had taken vppon him? After which raising vp and iustification of him their folowed yᵉ testimonie of Angels, yᵉ publike preaching of the remission of sins through him vnto the gentiles, the beleefe which was giuen vnto him, and to be short the receiuing of him vp into glorie: all which testimonies verely coulde not haue followed, vnlesse he had beene iustified from our sinnes, by rising againe thorowe the power of his diuinitie. For neither coulde the Angels giue witnes of him as of the Sauiour if he had remained oppressed in our condemnation: neither remission of sinnes haue ben preched in his name, if frō thē in our name he had not beene fully iustified: neither faith haue bene giuen to him, if oppressed of sinne & death he could not haue giuē yᵉ holy gost, which is yᵉ author of faith: neither could he haue ben receiued vp into glory vnlesse yᵗ same flesh, vpon which all our sinnes had beene cast (Esay 53.) had beene iustified from them, when it was raised vp from death, to which by the counsaile of death it was condemned. This is that same power of the resurrection of Christ, whereby yᵉ righteousnes which is not of the lawe, but the righteousnes which is of God, is brought forth through faith, concerning which Paul Phil. 3. in an vndoubted and full persuasion of faith, glorieth after this manner: as touching yᵉ righteousnes which is in the lawe, I was blamelesse, but the things which were vantage vnto mee, those things I accounted losse, in respect of Christ, yea doubtles I thinke all things losse for the excellent knowledge sake of Christe Iesus my Lorde, for whom I depriue my selfe of al these things, & accoumpt them for doung, that I may gaine Christ, and may be founde in in him not hauing my righteousnes which is of the lawe, but that which is of Christ through faith, the righteousnes which is of GOD through faith, that I may knowe him, & the force and power of his resurrection. Therefore also Paul, Rom. 8. not onely opposeth death as the price and redemption against condemnation but also of the resurrection as the absolution, and as it were a higher degree. For so he saith, *Who is it that shall condemne? It is Christ which is deade, or rather which is risen againe.* Why also doth Peter recken yᵉ resurrection of Iesus Christ to be the couenaunt of a good cōscience: vnlesse it be because then the conscience is clere and restored into libertie, when that same light of iustification in the resurrection of Iesus Christ shall shine vnto it? Therefore then at length the couenaunt of Baptisme is ratified in beleeuers, when faith shall haue obtayned this victorie in our heartes, see the 1. Pet. 3 And hitherto maketh that same course and order of propounding the Gospell, which the Apostles kept in the Actes, to witte, why they so greatly vexed, that hee whome they had crucified, was raised vp againe from the deade, and why they set out in him being raised vp frō yᵉ deade, iustification or rather forgiuenes of sins: to wit, because as our sins are condēned in the death of Christ: so our absolutiō is in his resurrection: Therfore whē Paul Act. 13. shewed forth yᵉ death of Christ, and proued his resurrectiō by many reasons, at the length he concludeth, Brethren, be it therefore knowen vnto you, that through this man is preached vnto you, forgiuenesse of sinnes, and from all thinges from which you coulde not be iustified by the lawe of Moses, by him euerie one that beleeueth is iustified. And those same wordes that went before, doe shewe that Paul doth gather that same conclusion concerning iustification, not onely of the death, but also of the resurrection of Christ, which wordes are in this sort, Wee also preach vnto you the same promise, which was made vnto the fathers, which God hath fulfilled vnto their children, that is to say to you, hauing raised vp Iesus. And surely that same course or maner of propounding of the Gospel, was agreeable to the commaundement. For why, by the commandement of Christ was the full gospell sent at length after the resurrection, to the gentiles and to euerie creature, as Christe saith in Luke: For so it behooued that Christ shoulde suffer and rise againe from the dead the thirde day, and remission of sinnes be preached in his name to all nations: to wit because then at the length these things might be fullie published in his name, after he had borne our sinnes in his body vppon the tree, and had risen againe being iustified from them. For then was the Gospell full all manner of wayes, (1. Cor. 15.1.2.17.) and the grace of iustification most full and abounding ouer euerie fault in all and ouer all that do beleeue. The summe therefore of the first fruit of the resurrection of Christ, is that our sinnes can no more bee laide to our charge then to Christe himselfe: and that in Christ we are accounted as righteous and innocent as Christ was when he rose from the dead. Forasmuch as by his death going before, hee had taken away our sinnes through obedience, nowe hereof it followeth seeing he arose iustified, who before as a sinner was condemned, & accurssed of God in our person, that hee was iustified in our name from our sinnes. Neither is there any cause, that any man shoulde meruell that Christ by rising from the deade, was iustified from our sinnes, and we in Christ before we were borne, forasmuch as the Apostle saith 2. Tim. 1. that that same grace was giuen vnto vs before all worldes, but manifested in the son and yet also manifested in the Gospell, see also Ephes. 1.\n\n## Of the seconde fruite of the resurrection of Christ\n\nThe seconde fruite is viuification or quickening: because as Christ, is iustified from our sinnes by rising againe, and therewithall is quickened: so he that beleeueth in Christ, is both iustified and quickened, as the Apostle teacheth Ephes. 2. vntill the 11. verse. Therefore Paul Rom. 5. calleth the same iustification of life, and opposeth it *to the fault* of condemnation; and maketh an antithesis or matching of contraries betwene sinne that raigneth to death, and the righteousnes of Christ, which whosoeuer receiue, they raigne in life, verses, 17.18.21. And in deede so, as not onely Christ worketh in vs not onely that same newe life: but also Christ is that life himselfe, as him selfe saith: *I am the way, the trueth, and the life.* Iohn. 14.6. And Gala. 2.20. *Nowe I liue no more, But Christ liueth in me.* Viuification therefore is the seconde fruit of the resurrection of Christ, to wit, for that Christ himselfe alwayes liuing is become our life through faith, and because by the vertue which we drawe from our heade Christe through the spirite of faith, we arise in this life into newnes of life, that by liuing purely and holily, wee might wholy consecrate our selues to the will of God. This thing the Apostle teacheth Col. 3. *If yee be risen with Christ, seeke those thinges that are aboue, where Christ is sitting at the right hande of God. Care for heauenly thinges and not for earthly.* For this cause also the selfe same Apostle saith, Rom. 6. that *We are planted* into the similitude of the death of Christ that being partakers of his resurrection, we might walke in newnes of life, In which wordes he not onely setteth out the resurrection of Christ, as an example for vs to followe: but also especially teacheth that this thing especially wrought in vs, that by the vertue of the resurrection of Christ, wee might rise agayne into a newe life.\n\n## Of the third fruit of the resurrection of Christ\n\nThe thirde fruit which is ioyned with the second, is the assurance of our perseuerance in faith and of full victorie against sinne and death. For euen like as Christ dyeth no more, but liueth the life which neuer can faile, (for in that he is dead, he is once dead to sinne, but in that he liueth, he liueth to God, death shal haue no further dominion ouer him. Rom. 6.) so they that are engraffed into Christ through faith, do drawe out of him a spirituall life, from which they can neuer fal: and which no not in the verie separation of the body and of soule can bee extinguished, as Christ saith, *If any man keepe my word he shall neuer see death.* Iohn 8.51. Therefore seeing the faithfull liue this life of Christ in an entrance or beginning, the force and nature whereof shed into their minds from Christ is such as it can neuer altogether die: they are also assured of the full consummation and perfecting of it. The selfe same thing also Peter teacheth 1. Epist. 1. *Blessed be God and the father of our Lord Iesus Christ, who of his great mercie hath begotten vs into a liuely hope through the resurrection of Iesus Christ from the dead:* And verse 4. & 6. he laieth the cause & foundation of a liuely hope in the mercie of yᵉ father & resurrectiō of Christ: because as Christ after yᵗ hee arose in our name by the mercie of yᵉ father he alwaies liueth: so hope also hath a permanent and indurable life in him, partly regeneration being begone, and partly it loketh for it in that same full consummation and finishing. In the first to the Ephesians verses 19.20.23. there is a notable place most fit and agreeable vnto this doctrine: to wit that God doeth shewe foorth yᵗ selfe same power in vs, whiles he giueth vs faith, which hee wrought and declared in his sonne, when he raised him vp from the dead, and that same substantiall word it selfe to be that, which filleth all in all thinges, The same also 1. Pet. 1. verse 3.5. 2 Cor. 4.14.16. And from hence floweth that same certaintie concerning full victorie against sinne, against the assaultes of sathan and death. For like as that euerlasting worde in flesh which it tooke, and which in it owne power it raised from the deade, Iohn 10. ouercame our sinne imputed vnto him & death: so also that same euerlasting worde shall not cease, dwelling by grace in the faithfull, but vtterly to abolish in those also the remnauntes of sinne and death, already ouercame by his vertue and power. 1. Corinthians. 15. vers. 54.57.58. 1. Iohn 5.4.5. For by no other vertue and power, but by the verie same whereby that euerlasting worde in that receiued lumpe ouercame our sin and death, we know also according to the promise the same worde also working in vs, that wee shall vanquishe and ouercome. Io. 4. Because he is mightier that is in vs then he that is in the worlde. This certayntie of our perseueraunce in true faith, and of a full victorie through faith bringeth to passe that we take all thinges from his hande, whether they be thinges prosperous or full of aduersitie, being fully persuaded that all those thinges doe hasten the fruition of that same victorie, which now is gotten for vs by Christ. 1. Cor. 15. *Thankes be to God, who hath giuen vs victorie through our Lord Iesus Christ.* The same is in the 2. Cor. 4.15.\n\n## Concerning the last fruite of the resurrection of Christ\n\nSeing yᵗ not only our soules but also our bodies, are mēbers of our head Christ, through the bonde of the spirit of faith: 1. Cor. 6. ver. 5. 15. Rom. 8.11. therefore in the resurrection of our heade Christ, our bodies haue a certaine pledge and seale that they are not onely raysed vp from sinnes in this life, as was shewed in the second fruit: but also yᵉ selfe same bodies which are yet mortall, haue both nowe the right of euerlasting life, and through that same quickening spirit of Christ, are repaired to the fruition of him, and to true immortalitie in the end of the world, and that in the selfe same state and condition with the glorious body of Christe. Phil. 3. *Who shall transforme our vile body that it may be fashioned like vnto his glorious body, according to that effectuall working whereby hee is made able to subdue all things vnto himselfe.* 1. Cor. 15.49. *As we haue borne the image of the earthly Adam, so shall we heare the image of the heauenly.* The last fruit therefore of the resurrection of Christ, is that immortalitie is adiudged vnto vs from God himselfe, made in the raysing vp of the Messiah, and offered vnto vs by the Gospell, and sealed by the spirite of Christe, 2. Tim. 1.10. *Who hath abolished death, and hath brought life and immortalitie vnto light thorough the Gospell.* To the Ephesians chap. 1. *In which Christ also you haue hoped, hauing heard the worde of trueth, euen the gospell of your saluation: in which also after that ye beleeued, ye were sealed with the holy spirite of promise, whiche is the earnest of our inheritaunce whiles we are redeemed into libertie to the praise of his glorie.* Although therefore wee die, yet we shall rise againe into an immortall life, because both the right of life is adiudged vnto vs, in the raising vp againe of the sonne, and wee are ingraffed into this Christ, raysed vp as branches vnto the vine, both by the outwarde testimonie of the Gospell, and also by the inwarde witnesse of the holy Ghost, 1. Corinth. 15. *If Christ bee risen againe, we also shall rise againe.* Hitherto also belongeth it, that he calleth him the firste fruits of them that rise againe, because yᵉ whole haruest of all the faithfull, from the beginning of the worlde was sanctified vnto God, by the raysing vp of that lumpe, which the sonne of God had taken of vs, to a blessed resurrection. Hitherto also it belongeth, that he is called the first begotten from amongest the dead, Colossians 1. as else where it shall bee declared more largely. Seeing therefore, that in raysing vppe of the sonne, the right of life is brought to light vnto vs, and that same quickening spirite of Christ is giuen vnto vs, hauing heard the Gospell, (that same spirit I say of faith) through which not onely our soules but also our bodies are members of our head Christe, therefore wee haue an vndoubted pledge in the resurrection of our heade Christe, that our bodies are to bee repayred, and restored to immortalitie.\n\n[^1]: Psal. 16, 20."},{"number":17,"title":"He ascended into heauen","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[6],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nThe Apostle in the fourth Chapter to the Ephesians citeth a prophecie out of the *68.* Psalme concerning the ascension of Christ: but vnto euerie one of vs, grace is giuen according to the measure of the gift of Christ. Wherefore he saith, when hee ascended vp on high, he led captiuitie captiue, and gaue giftes vnto men. And the prophecie in the hundred and tenth Psalme of the sitting of the Messias at the right hand of God, comprehendeth in it a prophecie of the ascension into the heauens, as it were an entrie of that glorious exaltation at the right hande of God, the which thing is confirmed by the testimonie of the holy Ghost himselfe, by the mouth of Peter. Actes *2.34.* Since then that he by the right hande of God hath ben exalted, and hath receaued of his father the promise of the holy Ghost, he hath shedde foorth this amongest you, which you see and heare. For Dauid is not ascended into heauen, but hee saith, The Lorde saide to my LORDE, sitte at my right hande, vntill I make thine enimies thy footestoole. So also Marke the Euangelist in the sixteenth Chapter, ioyneth the entrie with the sitting it selfe at the right hand: so after the Lord had spoken vnto them, he was receiued into heauen, and sitteth at the right hande of God. And Christ Iohn *14.* foresheweth his ascension into heauen, let not your heart be troubled ye beleeue in God, beleeue also in mee. In my fathers house are many dwelling places: otherwise I woulde haue tolde you, I goe to prepare a place for you. And seeing I goe to prepare a place for you, I will come againe and receiue you vnto my self, that where I am, there you may be also. The Euangelists describe a sure & manifest fulfilling of these foresayinges concerning the ascension of Christ, Marke in the place nowe aledged, and Luke in his Euangelicall historie, chapter *24.* Loe I doe sende the promise of my father vppon you: but tarie ye in the citie of Ierusalem, vntill yee bee indued with power from on high. Now he ledde them out into Bethaniah and lifting vp his handes he blessed them. And it came to passe that whiles he blessed them, being separate from them, hee was carried vp into heauen, and they worshipping him, returned to Ierusalem with great ioye, and were continually in the temple lauding and praysing God. And in the first of the Actes, And when he had spoken these thinges, while they behelde, hee was taken vp, and a cloude tooke him out of their sight, and while they looked stedfastly towardes heauen, beholde two men stoode by them in white apparell, who saide: Yee men of Galilie, why stande yee gasing into heauen? This Iesus which is taken from you into heauen, shall so come as yee haue seene him goe into heauen. And Peter Actes *3,* And nowe brethren I knowe that through ignorance, ye did these thinges, as also did your gouernours, but those thinges which God before had shewed by the mouth of all his prophetes, that Christe shoulde suffer, he hath thus fufilled. Amend your liues therefore and turne, that your sinnes may be put away, when the time of refreshing shall come from the presence of the Lord, and when he shall send Iesus Christ which before was preached vnto you: whom the heauen must containe, vntill the time that all things bee restored which God hath spoken by the mouth of all his holy Prophets, since the world began.\n\n## The meaning of these wordes, He ascended into heauen\n\nThe meaning is, I beleeue Christe who according to his diuine nature was alwayes in the heauens, Iohn 1. and 3. after that he had fulfilled the office of ambassage, and by the space of fourtie dayes had instructed his disciples concerning yᵉ trueth of his resurrection, in that same true bodie of his, that was taken out of the substance of Marie the virgine, that it hanged vppon the crosse, was deade and buried, that being glorified rose againe, yᵗ in the selfe same body I say together with a very humaine & resonable soule, he ascended into the heauens, where yᵉ seat is of euerlasting felicitie. The scripture in the first Chapter of the Actes doeth set out the matter most liuely before our eyes. And in an other place he saith the same things that CHRIST departed from his disciples, and was lifted vp into heauen, Luke 24. that hee went from them, Iohn 14. that hee left this worlde, Iohn. 16. that hee was taken awaye Actes 15. from vs, Luke 24. into those same holy tabernacles, not made with hands: Hebrewes 9. into heauen it selfe, Mark. 16. that he is there continually and without any interruption, Hebrewes 10. that heauen must holde him vntill the time of the restoring of all thinges. Act. 2.\n\n## Howe Christ being absent, is yet present\n\nBvt if yᵗ Christ went from vs, & hath left this worlde, howe is that promise of Christ fulfilled, *Beholde I am alwayes with you vnto the ende of the worlde?* Matthew 28. Surely it is so fulfilled, euen like as that same other word of Christ was fulfilled. *Verilie I say vnto you, that before Abraham was, I am.* Iohn 8. For like as hee fulfilled that, by the presence not of his fleshe, but of his diuinitie, and yet feared not to say, I; admit that he vnderstoode it onely of the presence of his diuinitie: so also according to his maiestie, according to his prouidence, according to his vnspeakeable and inuisible grace, that saying was fulfilled of him, *Beholde I am with you alwayes, euen to the ende of the worlde.* For indeede according to the flesh which yᵉ worlde hath taken on it,[^1] according to that that was borne of the virgin, according to yᵗ which was taken of yᵉ Iewes, which was nayled to the tree, that was taken down from the crosse, that was lapped in linnen, that was laide in the graue, that was manyfested in the resurrection, *You shall not alwayes haue mee with you.* Why so? Because hee was conuersant according to his bodily presence, fourtie dayes with his disciples, and leading them by seeing, but not by following, he ascended into heauen, and is not here. For hee is there, and sitteth at the right hande of the father: and is here, for the presence of his maiestie hath not departed. And otherwise according to the presence of his maiestie we haue Christ alwaies: but according to the presence of the fleshe, it was well said vnto his disciples, *but me ye shall not haue alwayes.*\n\n## Of the fruite of the ascension\n\nFvrthermore wee must speake of the fruits, which faith doeth lay holde vpon by the ascension of Christ. And first of all like as our iustification is ascribed vnto the resurrection: so the proceeding and continuing of the same iustification is ascribed vnto the ascension, and that two manner of wayes: first because in the same bodie, which was accurssed in our sinnes, he could not ascende into heauen, vnlesse first he had beene fully in our name iustified from them. For euen like as hee coulde not haue risen into life, if there had but one of our sinnes remayned vnsatisfied for, and vnlesse all beleuers had ben iustified in him, whose person tooke vppon him, when hee shoulde bee condemned in them: so much lesse coulde he haue entred into that same high light wherevnto there was no way, & whither no impure thing coulde attaine, yea where God doeth shewe himselfe to be seene of the blessed Angels, vnlesse he had beene fully iustified for our sinnes, and we in him when he ascended thither in our name. Iohn. 14 *The holy Ghost shall reprooue the worlde of righteousnes, because I goe to the father, and you shall see me no more.* For like as it was not lawfull for the high priest to enter into the holy of holiest, without bloode for his owne sins, and the sinnes of the people, Heb. 3.27. so that same true sanctuarie had not beene open to Christ, to wit, that same entrie into heauen, vnlesse first he had satisfied for our sins, which he had taken vpon him. Heb. 1. verse 2. and 9. verse 7.11.12. Therefore whiles Christ doth enter into that same sanctuarie not made with handes, heauen it selfe, by his owne bloode: it is a sure demonstration, and thereby the world is conuinced, that euerlasting righteousnesse is brought by Christ as Daniel had foretolde. And surely the Apostle Ephes. 4. doeth lay out that same ascension of Christ as a publike testimonie of our iustification, as it were in a triumph to be beholden of the eyes, of our faith, *When he ascended on high, he led captiuitie captiue, & gaue giftes vnto men.* Surely he led not captiuitie with him into yᵉ heauens, that is to say death & sin: for neither is there any place there for sinne & death. What then? That same ascension was as it were a publike testimonie of sinne ouercome, and of damnation taken away, and of righteousnesse obteined and of full victorie.\n\nAgaine, that same entrie into that high sanctuarie, is not onely a testimonie of our righteousnes; but also that same abiding in the same sanctuarie, and shewing of himselfe before the Father, is an euerlasting continuance of the same righteousnes: to wit, whiles by the vertue of his onely one sacrifice, being iustified for euer from our sinnes, he appeareth there in our name, that we might be esteemed righteous perpetuallie in him, and to the ende hee might giue giftes vnto men, to wit the giftes of the holie Ghost, amongest which the Apostle doth speciallie commende faith, whereby he doth engraffe vs into him selfe as members vnto the head, and doth applie his benefites vnto vs Ephes. 4. vers. 12.13.15.16. But of this same shewing of Christ before the Father, there will be a more fit place, when we shal entreate of the sitting at the right hand of God.\n\n## How the death, resurrection, ascension, and sitting of Christ at the right hand of GOD, make to the iustification of faith\n\nBvt nowe seeing before mention was made of our righteousnes in the death and resurrection of Christe, some man will demande not without cause, by what waie and meanes the death, resurrection and ascension, and the sitting at the right hand of God, doth make to the iustification of Faith.\n\nI. The obedience of the death of Christ, is the thing it selfe that is imputed to vs to righteousnesse. For that satisfieth for our sinnes: neither is there any thing wanting to this obedience, as Christ saith: *It is finished.* And the Apostle Rom. 5. doth set the obedience of Christ, against our disobedience.\n\nII. The resurrection from the dead is a publike testimonie and demonstration both of Christe his righteousnes and ours, to wit that Christ is iustified from all our sinnes, and we also likewise in him: for otherwise if there had remained but one sinne vnpunished, he could not haue arisen. And this is that same confident demanding which our conscience maketh to God through the resurrection of Christ, whereof Saint Peter entreateth in his 1. Epistle Chapter. 3. But we haue spoken more of this matter in his place.\n\nIII. The ascension is the proceeding & continuance of his righteousnesse. First because in his owne bodie that was accursed in our sins, he could not ascend in our name, I say into that high glorie, vnlesse he had bene fullie iustified from our sinnes, and we likewise in him, who are ingraffed into him through faith. Hebrues 1. verse 7.\n\nIIII. Nowe that same ascension and entrance into that highe sanctuarie, is not onely a publike testimonie of our righteousnesse, but also the sitting at the right hand of God, that is that abiding of his and perpetuall shewing of himselfe before the face of the Father, in that same highe glorie, is the continuing of the euerlasting righteousnesse of Christ and of ours, like as we haue taught, and shal afterwardes teach more fully in the article of sitting at the right hand of God.\n\nPaule setteth downe all these degrees in the eight Chapter to the Romanes, *Who shall laie any thing to the charge of God his chosen? It is GOD that iustifieth, who shal condemne? It is Christ which is dead* (loe the matter for which we are iustified from accusation and condemnation, the death of Christ) *yea or rather which is risen againe* (which is an vndoubted token that that same death of Christ which he tooke vpon him, was sufficient for the full absolution and forgiuenes of our sinnes: otherwise he must haue abiden in death) *who is also at the right hand of God,* (which yet is a greater testimonie that the captiuitie of sinne and damnation is vanquished: so that nowe we are deliuered and iustified through Christ from it) *which also maketh entreatie for vs,* whilst he saieth, for vs, which also sheweth that there is farther a newe confirmation of our faith to be added to the nexte of the free iustification thorough Christe, to wit, that hee also is at the right hande of God, whether he could not haue come, vnlesse he had beene iustified from our sinnes: and that he entreateth also for vs, to wit whilest by the power of that onely one sacrifice, he appeareth euerlastingly righteous for vs. 1. Iohn. 2 1.\n\nAnd so that same abiding at the right hande of God and shewing him selfe before the Father, is a continuing of that euerlasting iustification of ours, to the end that there should be no place left for any accusation against beleeuers: so full euerie manner of waie is our iustification in Christ, so euerlasting and so vnderpropped vpon most sure foundations, to the knowledge whereof Paule in the place nowe alledged, would leade vs by those argumentes, as it were by certaine steppes and degrees.\n\n## Of the second fruite of the ascension\n\nThe second fruite is, that by his ascension into heauen, he hath made vs to sit with him in heauenlie places, Ephes. 2.6. So that we do not onely in a naked hope looke for heauen: but we possesse it in the head, and in Christ our brother: aswell because that same earthly, and bodily pledge, which he hath taken of vs, full expiation & cleansing, being made of our sins, doth possesse the heauens nowe in our name: as also because we our selues doe possesse a spiritual and heauenly pledge receaued againe frō him, to wit the spirite of Christ dwelling in vs: & so by the power of the holie Ghost through faith in the promise of the Gospell we are ingraffed into him. And therfore Ro. 10.6.8. The righteousnes which is of faith saith thus, *Say not in thy heart, who shal ascend into heauen? That is to bring Christ from aboue, &c. But what saith it? The worde is neare thee, euen in thy mouth, and in thine heart, that is, that same worde of Faith whiche wee preache.*\n\nSurely the spirituall first fruites of this doctrine are most sweete. For it bringeth to passe by the power of Christ his spirite, that now in a certain and vndouted hope in our head Christ, we possesse heauen. Therefore let vs confirme our mindes in this most profitable doctrine by some most euident oracles of yᵉ scripture. Christ himselfe nowe about to goe into that heauenly possession in our name, speaketh on this sort, Iohn. 14. *In my fathers house there are many abyding places, if it had bene otherwise, I had tolde you. I go to prepare a place for you.* The same Iohn. Chap. 20. *I ascend to my father, and to your father; to my God, & to your God.* The Apostle also maketh vs so sure of the certaintie of the earnest and pledge which Christ hauing of vs, hath aduanced into the heauens, that he saith in the second of the Ephesians, that *God hath made vs to sitte with Christ in heauenly places.* Againe, of sending that same earnest or comforter vnto vs Christe speaketh thus in Ioh. 16. *I speake the truth vnto you, it is profitable for you that I goe: for if I go not, that same comforter shal not come vnto you.* Peter also witnesseth of this same earnest already sent in Actes 2. also Paule in 2. Cor. 1. *Who hath sealed vs and giuen the earnest of his spirite in our heartes:* And most plaine of all other places in the 2. Cor. 5. See also Tertullian in his booke of the resurrection of the flesh, where amongest other thinges he writeth thus, This Iesus *called the Mediator of God & men, of the trust of either part committed vnto him doth keepe the pledge of the flesh in himselfe as the earnest of the whole summe. For like as he hath left the earnest of his spirit with vs, so also he hath taken of vs the earnest of the flesh, and hath aduanced into heauen the pledge of the whole summe hereafter to be brought thither. Be quiet therefore O flesh and bloud, you haue vsurped both heauen & the kingdome of God in Christ, or if they denie you in Christ, let them also denie Christ to be in heauen, who haue denied heauen vnto you.*\n\n## Of the thirde fruite\n\nThe third fruite is, that Christ therefore sitteth in the highest heauens, that through his power shed into our hearts, from thence he may drawe vs from these earthly and carnal things present, and may quicken them and lift them vp to desire and meditate vpon heauenly and spiritual thinges to come. Philip. 3. Our cōuersation is in heauen, from whence we looke for our Lorde Iesus Christ.\n\n[^1]: Augustine."},{"number":18,"title":"He sitteth at the right hand of God the Father Almightie","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[6],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\n*Psalme 110.* Iehouah hath saide, sitte at my right hand, vntil I put thine enimies as a footestoole vnder thy feete. Iehouah shal send out of Sion the rodde of thy strength: rule in the middest of thine enemies. *Also,* the Lorde hath sworne, and it shall not repent him, thou art a Priest for euer after the order of Melchisedech. *And Christ teacheth in Matth. 22. towardes the end, that this prophecie is to be vnderstoode of him. And Christ being adiured of the high priest, confesseth himselfe to be both the sonne of God, and that he will ouercome his enimies sitting at the right hand of God. Matth. 26.63, 64.* And the high priest answering said vnto him, I adiure thee by the liuing God, that thou tell vs whether thou be Christ that sonne of God: Iesus saith vnto him, thou hast saide: *Neuerthelesse I say vnto you, hereafter shal you see the sonne of man sitting at the right hand of the power of God & comming in the cloudes of heauen. The fulfilling of that prophesie of Dauid concerning the sitting at the right hand of God is extant in the 16. of Marke,* After the Lord had spoken vnto them, he was receaued vp into heauen and sitteth at the right hand of God, *and Act. 2. ver. 33.36. & 5. ver. 31.* and so that same stone refused of the builders was made the head of the corner. *Act. 4. ver. 10.11.12.* Which stone cut from the mountaine without handes, goeth to the right hand of God to breake al the rest of the kingdoms: but his kingdome shal stand for euer. *Dan. 2. ve. 44.45. And Paul in Ephes. 1.18.19.20.* That ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saintes: and what is the exceding greatnes of his power towards vs which beleue according to the working of his mightie power which he wrought in Christ, when he raised him vp frō the dead, and set him at his right hand in the heauens.\n\n## To what end sitting at the right hand of God the Father almightie is added to his ascension into heauen\n\nThe scope or principal end of Christe his ascension is already set foorth: to wit, that Christ ascended into heauen not onely that he might there enioy euerlasting felicitie, as the Angels doe and all blessed men: but that hee might sit at the right hand of God, which farre exceedeth the dignitie of Angels and of men, as he witnesseth in the Epistle to the Heb. Ca. 1.13. *For vnto which of the Angels saide he at any time, sit at my right hand, til I make thine enimies thy footstole?* Nowe seeing God is not a bodily substance, & therefore hath neither right or left hande, at which Christ should stand or sitte; it is manifest that these wordes and manner of speeches, are taken from men and worldly thinges: by which holie thinges answering in some sorte, our infirmitie might be liuely set before our eyes & explaned. For in verie deede men to whome they graunt or giue either equal honor, or that which is nexte vnto themselues, they are wont to place them at their right hand, that in this verie thing they may testifie that honour, 1. King, 2. Psal. 45.\n\n## What the sitting at the right hand of God the Father is\n\nThat same sitting at the right hand of God the Father is the exaltation of Christe in his kingdome and priesthoode: to wit, that nowe he administreth his kingly and priestly office, not as before in infirmitie and miserie, but in a manifest & heauenlie maiestie & glory. Therefore then thou doest truely beleeue in Christ his sitting at the right hand of God the father almightie, when thou beleeuest that he doth entreate for thee in heauen in high glory, and that he doth gouerne his kingdome with a mighty power, so that he doth heare thee, doth more effectually endue and defend thee with the spirite of consolation and wisedome, then if he were yet in the earth, and shoulde speake with thee. Act. 5.31. *Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenes of sinnes:* And Ephe. 1. *He hath raised him vp from the dead, and sette him at his right hand in the heauens farre aboue all principalitie, and power, and might, and domination, and euerie name that is named, not onely in this world, but in that which is to come: and hath made all thinges subiect vnder his feete, and hath appointed him head to the Church it selfe ouer all thinges, which is his bodie, euen the fulnesse of him which filleth all in all thinges.* Also to the Hebrues 8. verse 4. 1. Peter 3. verse 22. By these places it is plaine that the Scripture nameth the sitting at the right hand of God, not that same administration of the kingdome and priesthoode; which for the voluntarie abasing of Christ was weaker and more obscure: but that same perfect gouernement, honour, and glorie of Christ, which was free from all infirmities openly manifested and declared: into which then the first entrance was, when he arose againe from death, ascended into heauen, and there in an vnspeakable glorie, declared himself to be Lord of al creatures in the sight of all holie Angels and men.\n\n## What fruite the faithfull receiue by that same sitting of Christ at the right hande of God, or rather by that exaltation of Christe in his kingdome and priesthood\n\nFirst concerning that same exaltation of Christ in the priesthood, those that are in league with God, doe reape from thence this consolation: that they knowe that this couenant of grace by the intercession of this mediator kept and maintained euerlastingly, as it appeareth, Hebr. 8. verses 6. and 12. the which intercession is the shewing of him selfe before the face of the father, that the efficacie and strength of that sacrifice once offered vp for all, might continually be in force: and this same perpetuall will of keeping it, in this Mediator, is agreeable with the will of the Father, accepting that same sacrifice once offred vp for an euerlasting reconciliation, and approuing this endeuor in the mediator of maintaining it according to the oathe: Psalme 110. The Lorde hath sworne, and it shall not repent him, thou art a prieste for euer after yᵉ order of Melchizedek: or that I may speake a little more largely: First all the confederates doe reape this fruite in the exaltation of Christ in the priesthode, that they know that the Mediator of this euerlasting couenant is entred into that same sanctuarie not made with handes, the verie heauen it selfe and is exalted to the right hand of God, that continuallie and without any interruption, and that euery moment he may appeare an intercessour before the father for vs: and so may maintein that same couenant once established for euer, and may confirme it by his intercession in the heauenly throne of his Maiestie.\n\nI. The testimonies of the euerlasting conseruation of this free couenant, appeare in the eight to the Hebrues, verse 6. But now our high priest hath obteined a more excellent ministerie, in asmuch as he is the intercessor of a more notable couenant, which is ratified by more excellent promises, &c. Also in the 7. to the Hebrues, *And that not without an oath, for these are made priestes without an oath: but this is made wtth an oath by him that saide vnto him, the Lorde hath sworne, and it shal not repent him, thou art a priest for euer after the order of Melchisedech. By so muche is Iesus made a suretie of a better Testament, for among these many were made priestes by reason that death suffred them not to endure; but this man because that he endureth for euer, hath a perpetuall priesthod. By which he is able also perfectly to saue those which come to God through him, euermore liuing to make intercessiō for vs.*\n\nII. Concerning the appearing of Christe in the sight of God for vs, and the perpetuall vertue of the sacrifice of Christ once offered vp, it is written Hebru. 9. verse 24. Christe entered into a sanctuarie not made with handes, which is a patterne aunswering vnto the true sanctuarie; but into heauen it selfe, that he may appeare nowe in the sight of God for vs. And Heb. 10. ver. 22. *This man, after he had offered one sacrifice for sinnes, sitteth without any interruption, that 〈◊〉 for euer, at the right hand of the Father.*\n\nIII. As touching the will in the sonne of mainteining it, and of the Fathers will in accepting of it, the oath doth witnesse, whereof God will not repent him: and consequently neither will it repent the sonne of receiuing the office of being an euerlasting Sauiour, Psal. 110. Rom. 8. *Who shal laie any thing to the charge of God his chosen? It is God that iustifieth, who shal condemne? It is Christ which is dead: yea rather which is risen againe, who is also at the right hand of God: who also maketh request for vs.* Out of which wordes that same constant will in the sonne of keeping vs before the sight of the Father, which Paul comprehendeth in intercession, is vnderstoode: and which answereth vnto the will of God, whereof he spake before, It is God who iustifieth. Therfore the faithful, they cannot doubt of that euerlasting reconciliation with God, aswell because that same euerlasting office of reconciling is laide vpon Christ: as also because Christ executeth the same with moste highe power and glorie, preseruing it fully and perfectly euerie moment, without any or the least interruption that may bee; so that worthily enioying such a patrone, we maie vndoutedly trust that none can come foorth which either dare accuse or condemne the faithfull, that we may trust I say, that the least accusation that may be, can not be admitted before that same high priest in so great glorie making intercession for vs, whether it be of Sathan, of the conscience or of sinne: so that that same glorious intercession of Christe doth truely perfourme vnto vs that God hath promised by Esaie the Prophet: *I haue taken away thine iniquities as a cloude, and thy sinnes as a litle cloude: turne vnto me because I haue redeemed thee.* Also Chapter 60. verse. 1.\n\n## The second fruite whereof we be partakers by this exaltation of Christe in the priesthoode\n\nThe second fruite is, that we dare both with a full faith, & as I may say, with a full mouth aske and looke for from God all good and healthful thinges: forasmuch as we are members of that priest, who with so great power and glorie maketh intercession for vs, beeing surely persuaded, that his glorious intercession will swallowe vp all our vnworthinesse, and get vnto vs vnspeakeable grace: and so that wee shall receaue for and through this Bishop, all those good promises which we aske, Hebru. 10. verses 19.20. &c. *Seeing therefore brethren that we haue libertie to enter into the holie place by the bloud of Iesus, by the new and liuing way which he hath prepared for vs through the vale, that is his flesh: and seeing wee haue an high priest gouernour ouer the house of God, let vs draw neare with a true heart, and with an vndoubted perswasion of faith, our heartes beeing pure from an euil conscience: and our bodies being washed with pure water let vs holde the confession of our hope not wauering, for he is faithful who hath promised.* Also to the Philip. 4 verse 6. *Be nothing carefull, but in al thinges let your request be shewed vnto God in prayer & supplication with giuing of thankes, and the peace of God which passeth all vnderstanding shal preserue your hearts and minds in Christ Iesus.* We haue therefore this plentiful fruite, that in all thinges which we haue to doe with God, we haue such an ouerseer of the house of God, and such an intercessour, as in whose fauour the Father wil giue vs all thinges, and therefore he is called, Heb. 2. a faithfull Bishop in those thinges which he hath to doe with God: and in the thirde to the Heb. verse 2.5.6. & Heb. 4. verse 14.\n\n## The thirde fruite\n\nThat we offer vp our selues, and all good thinges whiche wee receiue for and by this high Bishop, for sweete and acceptable sacrifices to GOD, in all thinges giuing thankes vnto God by this Iesus Christe: and which by and for the Sonne he accepteth to his glorie, and bringeth to passe that they serue for it, Apocalip. 5. verse 8. *The foure and twenty elders fell downe before the Lambe, euery one hauing harps and golden vials full of sweete odours, which are the praiers of Saintes.* And Rom. 12. *I beseech you brethren, by the mercies of God, that ye giue vp your bodies a liuing sacrifice, holy and acceptable vnto God, &c.* 1. Pet. 2. verse 5. *Yee also as liuing soules, be ye builded vp into a spirituall house and holy priesthood, to offer vp spirituall sacrifices vnto God by Iesus Christ.* Wherefore also it is conteined in the scripture, *Behold I put in Syon a chiefe corner stone, elect and pretious: he that beleeueth therein, shall not be ashamed.* And Hebru. 13. verses 15.16. also to the Philip. Cap. 1. verses 11. and 12. *filled with the fruites of righteousnesse which are in you by Iesus Christ to the glorie and praise of God.*\n\n## The fourth fruite\n\nForasmuch as the faithfull are members of Christe making intercession for them in high glorie, he doth not onely through his intercession make their sufferinges holie, but also glorious in the sight of God, Psal. 116. verse 15. *Pretious in the sight of God is the death of his meeke ones.* Also in the Psal. 56. verse 9. and Philip. 2. verse 17. *Yea and though I be offered vp vpon the the sacrifice and seruice of your faith, I am glad, and reioyse with you all. For the same cause also be yee glad and reioyce with me.* Therfore the suffrings of the Church are wonderfully sanctified and made glorious, through this high Bishop making intercession in glorie. To be short, what soeuer things were plainely and magnificently instituted of God, concerning the priesthoode of the olde Testament, and the sacrifices, and were done according to that spirituall patterne yᵗ was shewed to Moses in the mount, we haue yᵉ full truth and perfect fruit to euerlasting consolation in the priesthod of Christ: not only as he administred it in humilitie, wᵗ so great power, yᵗ by one oblation he made perfect for euer those that were sanctified: but also in that he liueth alwayes to this end, to make intercession for vs, and so bringeth to passe, that we alwayes enioye the fruite of his sacrifice, and the trueth of all those thinges which were promised of God by the figures of the olde Testament. Therefore when we read the Scriptures of the olde Testament, we ought to lift vp our mindes hither: I say to this priest, perfourming that vnto vs euerie moment in high glorie, that God had promised by the mouth of the prophetes, and by those visible ceremonies. For what so euer thinges are written, they are written for our learning, Rom. 15.4. For example sake, Exod. 39. that the high priest did beare vpon his shoulders the names of the tribes, and did beare those twelue pretious stones before his brest entring into the sanctuarie, in remembrance of those twelue tribes of Israel, that Christ executeth at this day with great glorie: He hath vs the true Israel alwayes in his brest and fresh memorie before the sight of God as pretious stones. To be short we shal knowe and perceaue the full fruite of the exaltation of Christ in his Priesthood in euerlasting life with wonderful admiration, when in presence we shall beholde that same exaltation of our high priest in glorie: euen as the high priest himselfe prayed Ioh. 17. Father, those that thou hast giuē vnto me, I wil yᵗ they be with me where I am, that they may beholde that same glorie which thou hast giuen vnto me.\n\n## What the exaltation of Christ is in his kingdome, which is the other part of the sitting of Christ at the right hand of God\n\nThe kingdome of God is the restoring of saluation through the worde and spirit in the elect, descended from a most wise and mightie heade Christ, and a defence against the enemies. This kingdome when it was in this worlde, beganne in humilitie, as he saith, repent & amend, for the kingdome of God is at hand. The exaltation therefore in this kingdome is that same placing in highest degree of honour, to the end the sonne may shew himself openly before the Angels, & blessed men in great light to be the king and heade of all the elect, and by shedding his power euen vnto vs with a greater efficacie then when he was in his body in the earth, he may restore and repare life and saluation by the worde and spirit in his electe, and may defend thē against al enemies. Eph. 1.21.22 *The father hath placed Christ at his right hand in the heauens far aboue all power & principality, & might and dominion, & euery name that is named not in this worlde onely, but in that which is to come, and he hath made all thinges subiect vnder his feet, and hath appoynted him to be heade ouer all thinges to the Church which is his bodie, and the fulnesse of him which fulfilleth al in al things:* Ioh. 16.7. *I speak the truth vnto you, it is expedient for you that I goe away: for vnlesse I goe, that comforter shall not come vnto you: but if I depart, I will sende him vnto you.* And this was because it was so appointed by God his decree, that Christ being exalted in his kingdome, should sende him.\n\n## What fruits, we are partakers of by the exaltation of Christ in his kingdome\n\nLike as Christ was borne and died for vs: so also he sitteth at the right hande of God for vs. Nowe the first fruite is, that onely Christians doe rightly knowe God, call vppon him, and praise him. For therefore the father placed Christ at his right hande, that hee might be acknowledged, worshipped and praised, both of Angels and men, as their onely God and Lorde. And contrariwise God doeth abhorre all other worshippes which are not directed vnto Christ, in whome onely hee will bee acknowledged, called vppon, and praysed. Peter inferreth, Acts 2. of the sending of the holy Ghost; out of the testimony of Dauid concerning the sitting of the Messias at the right hand of God: *Therefore let all the house of Israel knowe for a suretie that God hath made him both Lorde and Christ, this Iesus I say, whome ye haue crucified:* And Phil. 2.9.10.11. *Wherefore God hath also highlie exalted him, and giuen him a name aboue euerie name, that at the name of Iesus shoulde euery knee bow, both of thinges in heauen, and thinges in earth, and thinges vnder the earth, and that euery tongue should confesse that Iesus Christ is the Lorde vnto the glorie of God the father.* And Psa. 97. ver. 7. Apo. 5. ver. 7.9.12.13. 1. Cor. 1. ver. 2. Act. 7. ver. 59. & cap. 9. ver. 14.\n\n## The second and the third fruite\n\nThe other fruits are knowen by their ends. For therefore Christ is exalted in his kingdome, that inwardly hee maye enrich his Church, and without he may defend it against enimies, yea and also may bridle those that are deadly and inwarde enemies: the seconde fruite therefore is, that the father for and by this Christ doeth assuredly giue the holy ghost to them that aske it, doeth gouerne and quicken the faithful by the ministerie of yᵉ Gospel, & both beautifieth the whole Church with diuerse gifts: and also giueth to euery mēber so much giftes as are sufficient for the glorie of yᵉ head, for the edificacion of the whole body, and the saluation of that same member: but hee leaueth none of them without necessarie gifts, or letteth them to be emptie, Actes 2.33. *Christ exalted to the right hand of God, and hauing obtained of his father the promise of the holy Ghost, hath shed forth this which ye nowe see and heare.* And to the Eph. 4.7. *To euery one of vs grace is giuen according to the measure of the gift of Christ.* And a litle after, *He therefore gaue some to be Apostles, and some Prophets, and some Euangelists, and some pastors, and teachers for the repairing of the Saintes, for the worke of the ministery, and for the edification (I say) of the body of Christe, till wee all meete together in the vnitie of faith, and that acknoweledging of the Sonne of GOD vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ.* Also, *Let vs altogether growe vp in him which is the heade, to wit, Christ, by whome all the bodie fitly knitte and compact together by all the ioynts for the furniture thereof, according to the effectuall power which is in the measure of euerie part, the whole receaueth increase of the bodie, vnto the edifying of it selfe in loue.* Christ therefore raigneth vnto vs at the right hande of the father, that powring out the holy Ghost vpon vs, he might be effectual by yᵉ ministerie, and through the spirite might make vs his mēbers, and might aduaunce his spirituall kingdome day by day in vs, vntill he might fully ioyne vs vnto himselfe being perfectly regenerate and washed againe from sinne and corruption, and so he might be God all in all. 1. Corinthians. 15.\n\n## The thirde fruite\n\nThe thirde fruit is the defense of yᵉ Church against all our enemies, sinne, the flesh, the worlde, tyrantes, diuels: all which our heauenly father calleth the enemies of Christ: and in verie deede he sheweth dayly examples of his power in ouerthrowing them, Psal. 110. *The Lorde hath said to my Lord, sit at my right hande, vntill I make thine enimies a footestoole vnto thy feete. Iehoua shall sende the scepter of thy strength out of Sion: rule in the middest of thine enimies.* Surely a wonderful consolation that we are his brethrē, yea his members, to whome all power is giuen in heauen and in earth, without whose will & power, neither the Turkes nor antichrist can deuise any thing against the Church, no nor conclude or moue so much as a finger for the executing of their counsailes: so that Christe raigneth in such sort in the middest of his enemies, that he will not be shut out, no not out of their most secrete counsailes. Yea we are the brethren and members of that Christ, by whose most present diuine power, all men are gouerned, and all creatures in heauen and in earth; so that wee may saye with full securitie of minde with the Apostle, Romanes 8. *Who shall separate vs from the loue of Christ? shall tribulation? shall anguish? shall persecution? shall hunger? shal nakednes? shall danger? shall the sword? (as it is written, For thy sake are we killed all the day long, we are counted as sheepe appointed to the slaughter) yea but in al these thinges, we are more then conquerours through him that hath loued vs. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor thinges present, nor thinges to come, nor hight, nor depth, nor any other creature shall be able to separat vs from the loue of God, which is in Christ Iesus our Lord.* If when Christ raigned in humilitie the diuels were constrained to aske him leaue, howe shall they nowe dare to attempt anie thing against any member of Christ, after that Christ is ascended on high & hath led captiuitie captiue, vnlesse first they shall entreate the Lorde Christ? *But faithfull is Christ our Lorde, who shall not suffer vs to bee tempted, aboue that wee shall bee able to beare.* 1. Corinthians 10. If then when he gouerned his kingdom in humilitie and great abasement, the sea was still, when he said, Mar 4. *be still;* What shall be now done, he raigning in high glorie when he wil declare his wil, as were but by a becke, against yᵉ stormes of persecutions? But wee are the members of so great a Lorde, and of Christ, and therefore he not only can, but also will yᵗ which is most healthful vnto vs. And doe not we nowe much more deserue that Christ should vpbrayde no lesse vnto vs then vnto the Apostles (a lacke for sorrowe) that same faintnes of faith, because that in the tempestes of aduersities, in the meditation of so great thinges our faith doeth mount vp no higher? See an example of defence Act. 18. ver. 8.9."},{"number":19,"title":"From thence he shal come to iudge both the quicke and the deade","part":"THE SECOND PART CONCERNING THE sonne, and our reconciliation","questions":[],"paragraphs":[],"clauses":[7],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nDaniel 7.13. I did see in a vision by night & behode one like the sonne of man came in the cloudes of heauen, and approached vnto the auncient of dayes, and they brought him before him, and he gaue him dominion & honour and a kingdome, that all people nations and languages, shoulde serue him: his dominion is an euerlasting dominion, which shall neuer be taken away, and his kingdome shal neuer be destroyed. And in the Epistle of Iude, verses 14.15. And Enoch also the seauenth frō Adam, prophecied of these, saying, beholde the Lorde commeth with thousandes of his sainctes, to giue iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deedes, which they haue vngodly committed, and of all their cruell speakings, which wicked sinners haue spoken against him, Matth. 25. And when the sonne of man commeth in his glorie, and all the holy Angels with him, Then shall he sit vppon the throne of his glorie, and all nations shall bee gathered before him, and hee shall separate them one from an other, as a sheepehard separateth the sheepe from the goates. And he shal set his sheepe on his right hand, and the goates on the left. Then shall the king say to them on his right hande, Come ye blessed of my father: take the inheritance of the kingdome prepared for you from the foundation of the world. For I was an hungred, and ye gaue me to eate, I thirsted, and you gaue me to drinke. &c. 2. Pet. 3. verse 9. The Lorde is not slacke (as some men count slackenesse) of that promise he hath promised, but is patient toward vs, and woulde haue no man to perish, but all to come to repentance. But yᵉ day of the Lord wil come as a theefe in the night, in yᵉ which yᵉ heauens shall passe awaye with a noise, and the elements shall melt away with heate, and the earth with the workes therein shall be burnt vp. Seeing therefore that all these thinges must be dissolued, what maner of persons ought ye to be in holy couersation and godlinesse, looking for and hasting vnto that day of the Lord, by the which the heauens being on fire shall bee dissolued and the elementes shall melt with heat?\n\n## Why this article is added vnto the former\n\nThis article is added vnto the former, for the greater confirmation of our faith. For because Christ sitting at yᵉ right hand of his father, doeth so exercise his kingly power of iudging, partly by defending his that are in couenant with him, that yet in the meane while hee keepeth them vnder the crosse and wronges of their enemies, to mortifie sinne: partly so bridling the vngodlie, Actes 12. that in the meane season he leaueth many thinges vnpunished, to the ende his long sufferaunce may exclude all excuse: and therefore Christ our Lorde will to the ende that wee bee not troubled with any miseries or crueltie of enemies, that we shoulde lift vp our heades with true confidence of minde to looke for his comming, that the greater our miserie shall bee, the more certaine wee may bee, that the daye of our triumph is at hande, and of the righteous destruction of all the wicked enemies of God.\n\n## That the generall and last iudgement must of necessitie be, that we may bee armed against those scorners, whome the holy Ghost hath foreshewed shoulde be, by Peter the Apostle in these last times\n\nA sure foundation may bee taken from the righteousnes of God, and the state of the righteous in this life, as Paul hath concluded in the 1. Thes. 1. *For it is a righteous thinge with God, to recompence tribulation to them that trouble you; and to you which are troubled, release with vs, when the Lorde Iesus shall shewe himselfe from heauen with his mightie Angels in flaming fire, &c.* Forasmuch therefore as that recompence is not in this life, which the righteousnes of God requireth, and this notwithstanding this righteousnes remayneth firme & vnmoueable with God for euer, that the wicked may be punished, the Godly may receiue that same promised release, there vpon the Apostle inferreth, that that is a manifest token of the iust iudgement of God to followe of the comming of the Lorde; Furthermore this foundation being laide, the destruction of the citie of Ierusalem maie bee added: which Christ ioyned with the prophecie of the last iudgement, not without a great & weightie cause, that is to say, the figure with the thing signified: that wee might no more doubt of his wrath to come vppon the vngodly in the day of iudgemēt, then of the shame of the Iewes foreshewed of Christ, which yet they beare before our eyes. Matth. 24. Luke 21.\n\n## Of the meaning of this Article\n\nThe meaning of this article is: I doe beleeue that Iesus Christe doeth not onely nowe exercise his kingly power of iudgeing, by his vertue from heauen by diuerse examples aswell in defending the godly, as repressing the wicked: but also that he shall solemnly come from heauen from the right hande of the power of God in a corporall presence, thorowly to iudge all men, as well those that are departed out of this life frō the beginning that the worlde was created, whose bodies shal rise againe; as those whome that day shall finde remaining yet liuing in this worlde, who shall soudenly be changed. Nowe forasmuch as to iudge is to absolue the innocent & to beautifie them, and to condemne the wicked, and to punish them: I beleeue that he shall so iudge, that hee shall fully deliuer the godly, and beutifie them with eternall glorie: & contrariwise that he shall fully execut the condemnation vppon the contemners of so great long suffering & patience, and so shal drowne sathan (as Pharaoh) with all his armie in euerlasting destructiō, but he shal bring in his confiderats fully deliuered from al tyrannie of the wicked into yᵗ same true heauenly inheritance, as into the lande of promise: to which Paul would haue vs to loke, whē he saith, as often as ye shall eat of this bread, & drinke of this cup, ye shal shew forth the Lords death vntil his comming againe.\n\n## Why the comming of Christ is not so feareful vnto the faithful\n\nFirst yᵉ cause doth cōfort yᵉ faithful for which he shal come to iudge. Now yᵉ chiefe end of yᵉ cōming againe of Christ to iudgement, is the glorifying of the Church, that is to say, that sinne and death being fully ouercome, and the enemies of the kingdome being adiudged by yᵉ iust iudgemēt of Christ to euerlasting paine, and so all offences and impediments remoued which did let the glory of the sons of God, God might appeare without any let fully & perfectly glorious in his saints, Eph. 5.1. Cor. 15. Christ setteth this same cause or rather ende & scope before our eyes, whilest he calleth that day the day of redemption. Secondly yᵉ very person of the iudge doth take frō vs al feare: For euen, for this cause the father hath deliuered al iudgmēt to the son, as he is the sonne of man yᵗ he might make our consciences quiet, & take from vs all terror of condemnation. Ioh. 5.22.27. Both because yᵗ now we beleeue yᵗ he shall be iudge, and also because we shal behold him with our eyes in whose body our sinnes are cleansed, and all yᵉ curse taken away. Heb. 9.28. Tit. 2.13.14. Last of al the commandement & promise of Christ doth free & deliuer vs frō al feare. The cōmandement is plaine in Luk. 21. *Whē ye shal see these thinges come to passe, be of good comfort, & lift vp your heades. Math.* 24. *It shall come to passe, that yee shall heare of wars and rumors of warre, but see that yee be not troubled, for these things must be.* The promise is plaine in third of Ioh. *He that beleeueth in the son, is not iudged or cōdēned.* And cap. 5.24 1. Thes. 4.14.17. & cap. 5, ver. 9.10. Ioh. 17. ver, 22.24. yea & let yᵗ promise be cōsidered which is in 1. Cor. 6. *doe yee not knowe that the sainctes shall iudge the worlde?* And a little after, *bee yee ignorant that it shall come to passe, that wee shall iudge the Angels?* And surely seeing all the Articles of the faithe are deliuered for our consolation, it must needes be that this article also of iudgement is deliuered, not to shake, but to confirme and establishe our faith.\n\n## Howe we ought to make our selues readie to iudgement\n\nWe must prepare our selues to the iudgement of Christ, by faith and a good conscience: that is to say, by a faith which leaneth vppon a fast and sure foundation: and by the fruites of faith which doe beare witnesse of it, and with which it is exercised: Nowe the foundation of faith is not our merite, neither in whole, nor in part: but of Christ alone, who deliuereth vs from the wrath to come. 1. Thess. 1. *For no man can lay any other foundation, then that which is laide alreadie, to wit, Iesus Christ.* 1. Cor. 3. The which also is manifestly vnderstood by the wordes of the iudge himselfe: For first he saith, *Come ye blessed of my heauenly father:* Nowe wee are not blessed by, or in our selues, but by Christ, by whome we are both deliuered from the cursse, and also adopted to be sonnes of the meere good will, and free purpose of God. Galat. 3. Ephesi. 1.2. The iudge further addeth, *Possesse for an inheritance the kingdome prepared for you from the beginning of the worlde.* If an inheritance; then no merite: If prepared from the beginning of the worlde; then not gotten by vs which yet were not. And these things concerning the foundation wherevppon our faith leaneth. Nowe after that I am assured through faith, that I am one of the sheepe of Christ, which he hath redeemed not with golde and siluer, but with his owne blood: I must endeuour that I may haue those same markes where with by his spirite hee is wont to marke his sheepe, to wit, fruits worthie repentance: which are, that I feede Christ being hungrie, and giue drinke vnto him being thirstie in his mēbers: that I receiue Christ by hospitalitie in strangers, &c. But the faithfull rest not vppon these workes of thankefulnesse, like as also they shall say in the iudgement, Lord, when saw we thee, hungrie and thirstie, and gaue meate & drinke vnto thee? But they shall onely reste vppon Christ, who is made vnto them of God, wisedome, righteousnes, sanctification and redemption. 1. Cor. 1. To these fruites and exercises of faith, belong sobrietie, calling vpon the name of God, and watchfulnesse. For it is a precious deceit of sathan, whilest he persuadeth men that that same iudgement is yet farre off: or that there is no neede euerie houre or moment to looke for it: when as notwithstanding the comaundement of Christe, and the doctrine of the Apostles require speciall watchfulnesse, Luke 21. Matth. 24. verse 44.45. 1. Thessa. 4. vers. 15.17. and chapter 5. verse. 1.2. 1. Pet. 3. Besides these, the looking for iudgement, doeth admonish the faithful, that aboue all thinges they take heede vnto themselues, least they defile their bodies or their soules with the idolatrie of Antichrist or with the like, & that they vnderprop their mindes with patience, concerning which matter there are extant graue admonitions Mat. 24. ver. 24.25. & Apo. 14. ver. 7.7.11.12. & chap. 18. ver. 4. To conclude, wee must keepe a good conscience in al things, euen vntil the Lord shal come, who shall make manifest yᵉ secretes of darkenes, & shal lay open the coūsels of the hart. 1. Cor. 4.5. So Paul saith, Act. 24. In this therefore I exercise my selfe that alwayes I may haue a conscience without offence before God and men."},{"number":20,"title":"I beleeue in the holy Ghost","part":"THE THIRDE part of the Creede","questions":[],"paragraphs":[],"clauses":[8],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\n*Ioel 2.28* And it shall come to passe afterward: I will power out my spirit vpon all flesh, & your sonnes & your daughters shal prophecie: your olde men shall dreame dreames, and your yong men shal see visions: yea and vppon the seruants and maidens in those days, I will powre out my spirit, and I will shewe wonders in the heauen & in the earth: blood, & fire, & pillers of smoke: the sonne it selfe shalbe turned into darkenes & the moone into blood, before the great & terrible day of the Lord come. And further it shal come to passe, that whosoeuer shall cal vpon the name of Iehouah, shall be saued: for in Mount Syon, and Ierusalem shall be deliuerance, as the Lorde hath saide, and in the remnant whome the Lorde shall call. Actes *2.16.17.* But this is that which was spoken by the Prophet Ioel, And it shall be in the last day, saith God, I will powre out of my spirite vppon all fleshe, and your sonnes and your daughters shall prophecie &c. Esay *59.20 21.* And the redeemer shall come to Syon, and vnto them, that turne from iniquitie in Iacob, saith Iehouah, and I will make this my couenant with them, my spirit, that is vpon thee, & my words which I haue put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, frō hence forth euen for euer. Ioh. *14.* verses *16.17.18.19.* &c. I will pray the father, and he shall giue you an other comforter, that hee may abide with you for euer, euen the spirite of trueth whome the worlde can not receiue, because it seeth him not, neither knoweth him: but yee knowe him, for he dwelleth with you, and shall be in you. I will not leaue you fatherles: but I will come to you, yet a little while, and the worlde shall see me no more, but ye shall see mee: because I liue, ye shall liue also. At that day shall yee know that I am in my father, and you in me, and I in you. Manie moe testimonies were aledged, when wee entreated of the trinitie.\n\n## The meaning of this article\n\nI Beleeue that the holy Ghost is verie true & euerlasting God, and of the same substance together with the father and the son, and yet notwithstanding a person distinct from both, as proceeding from them both. And therefore forasmuch as he is verie God, I place my confidence and trust in him, as in the father and in yᵉ sonne, and I trust in him that he will worke al, that in me, being emptie of all good, that hee himself hath promised in his word, & for which cause he is sent of the father & the sonne. Now his effectes they are many and diuerse. For first of all he is giuen, that he may witnes the loue of the father in our hearts, Gal. 4. & that he may lighten the eyes of our minde with the knowledge of Christ: & that through faith he may so engraft me into Christ as a brāch into yᵉ vine & may make me a partaker of Christ, & al his benefits, Ioh. 15. This coniunction with Christ & his benefits, which the holy ghost doeth worke in vs, yᵉ scripture doth expresse with great force when he saith, yᵗ the holy ghost doeth sprinkle vs with the blood of Christ, 1. Pet 1. doth make vs members of Christ, 1. Cor. 6. doth feede vs wᵗ Christ, Ioh. 6. doth make vs drinke of Christ, 1. Cor. 10. & the 12. and doth build vs vpon Christ. Eph. 2. In which the office and end of the holy ghost giuen vnto vs, is shewed, yᵗ through faith it may most neerely knit vs vnto Christ, and may work yᵉ like things both in yᵉ mēbers & head, seing it is yᵉ same spirit, yᵗ is to say, yᵉ very same life & glory, Rom. 8. I beleeue yᵗ the holy ghost as the true & very God wil worke these thinges in me, which he hath promised vnto me yᵗ beleue; euē as these his peculiar epithetons & names do declare: that he is yᵉ water flowing vnto euerlasting life, Iohn. 4.7. A water which shal cleanse me, Ezek. 36. 1. Corinthians, 6. An annoynting which shal remaine in vs, 1. Iohn. 2. the seale and earnest of inheritance: in all which it is promised vnto vs that he is giuen vnto vs to comforte vs in all aduersities, to helpe vs in our infirmities, to make intercession for vs with sighes and grones that can not be expressed, (forasmuch as we knowe not to pray as we ought) and so that he be our true comforte or aduocate, who suffereth not vs to be destitute of his counsaile and helpe, but handleth our cause himselfe, to the ende he may be in vs and remaine with vs for euer, Iohn. 16. To him I trust, to him I wholy deliuer my selfe to be gouerned, comforted, and quickened in the father, and in Iesus Christe his sonne, who through the holie Ghost make their abiding with vs.\n\n## The applying of this doctrine to the couenant of grace\n\nThat same euerlasting couenant that God hath stricken with Abraham, the Sonne of God in mans nature, taken of the seede of Abrahā hath confirmed, by satisfying the righteousnes of God perfectly, in manner as I haue confessed in the former articles of faith. Nowe it resteth that the holie Ghost engraffe vs into Christ through faith the true seed of Abraham, and so powre out that blessing, promised to Abraham and his seede vpon vs, and by the earnest of an euerlasting inheritance. Paule saith in the third to the Galathians, that in the Gentiles the blessing of Abraham is extant in Christ Iesus, that we might receaue the promise of the spirit through faith. And a little after, *Now to Abraham and to his seede were the promises made,* he saith not, & to the seedes, as speaking of many: but, *and to thy seede* (as of one) *which is Christ.* Also, *And if yee be Christs, then are yee Abrahams seede & heires by promise:* And Rom. 9.8.2. Cor. 1.21.22.\n\n## How the holy Ghost is giuen, and howe we know whether we haue it or no\n\nThe holy Ghost is giuen by the ministery of the Gospel as by an ordinary meane. Gal. 3. *This onely would I learne of you, receiued ye the spirit by the works of the lawe, or by the hearing of faith preached?* Also Ephesi. 1. verse 13. and 1. Cor. 12. verse 13. Now thou shalt knowe by the working of the holy Ghost that thou art a partaker of the holy Ghost. For euen like as thou seest not the winde, but dost feele his operation: so the holy Ghost is knowen by his working, as Christ teacheth Iohn 3. These are the principall and chiefe workes of the holy ghost in vs: faith, inuocation, & grones. 1. Cor. 12. *No man can say, Lord Iesus, but by the holy Ghost:* and the 2. Cor. 4. because we haue the same spirit of faith, according to that which is written: *I beleeue and therfore I speake:* so we also beleeue, and for that cause we also speake. Ro. 8. *Because we are sonnes, therefore God hath giuen the spirit of the sonne into our heartes, by which we crie Abba Father.* And in the same place; *The spirit maketh intercession for vs, with grones that cannot be vttered.* Besides these, the being displeased with our selues, and the hatred of sinne, or rather the battell against sinne is a sure, and vndoubted token yᵗ we haue the holie Ghost, & that we are ingraffed into Christ. For the flesh fighteth not against it selfe. Rom, 8. *There is no condemnation to them which are in Christ Iesus, which walke not after flesh, but after the spirite.*"},{"number":21,"title":"I beleeue the holie Catholike Church, the communion of Saintes","part":"THE FOVRTH PARTE OF the Creede","questions":[],"paragraphs":[],"clauses":[9],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nGenesis *9.* God enlarge Iapheth, that he may dwell in the tabernacles of Sem. Esaie *54.* Reioyce O barren which doest not bring forth, breake forth into praise, and reioyce which diddest not bring foorth, because moe are the Sonnes of the desolate, then of the married wife, saith the Lorde. Enlarge the place of thy tentes, and let them spread out the curtaines of thy habitations. And a little after, For he that made thee, is thy husband (whose name is the Lord of hostes) and thy redeemer is the holie one of Israel, who shalbe called the God of the whole world. Also to the Galathians *4.* verse *27.* and Esaie *60.* ver. *1.2,* &c. Arise, be enlightened, because thy light commeth, and the glorie of the Lord is risen vpon thee. For behold darknes shal couer the earth, & thicke darknes the people: but the Lorde shall arise vpon thee, and the nations shal walke to thy light, and Kinges to the brightnesse of thy rising. *Ezech. 37. verses. 22 24. and Chapt. 10.* And there shal be one sheepeheard, and one sheepfolde. *Iohn 11. verse 52. And not that Iesus should die for that nation onely, but also that he shold gather together in one the chidren of GOD which were scattered, Apoc. 59.10. Thou hast redeemed vs vnto God, through thy bloud out of euerie tribe, and tongue, people, and nation.*\n\n## What this part conteineth\n\nThe fourth part conteineth the effect of all that went before. For except we will that the Father haue sent his sonne in vaine, and that his sonne also hath suffered, and is risen againe in vaine; that the holie Ghost was promised and sent in vaine: we must needes beleeue that the effect of all these is, that the Father in Christ by the power of the holie Ghost doth builde vp a newe people vnto himselfe, whom before he had freely chosen, with whom he doeth enter into a free couenant, and to which he doth communicate him selfe and all his benefites, Esaie 53. When he shal laie down his soule a sacrifice for transgression, he shal see the seede that shal prolong his daies, and the will of Iehouah shal prosper in his hand, &c. Eph. 2. ver. 6.\n\n## The meaning of these wordes, I beleeue the Catholike or vniuersal Church\n\nThe meaning is that the sonne of God, euen from the beginning, (Matt. 11. ver. 12.) gathereth and buildeth vp a people vnto himselfe, from the whole bodie of mankinde, elected before all worldes, whom Christ raiseth vp beeing dead in sinnes, and reconcileth vnto him selfe by the ministerie of his worde, and renueth by faith to life euerlasting, Iohn 5. vers. 8. Ephes. 2. ver. 1.2.3. and Chap. 5. vers. 26. which he adioyneth vnto himselfe as his spouse or wife, that all the true members of this people may haue true fellowship with Christe and mutuall amongest them selues, both in this and in the life euerlasting, 1. Iohn. 1. Amongest which people I trust my selfe to be enrolled and neuer to be blotted out from them, Iohn. 10. & 17.\n\n## Why the Church is called Holy\n\nBecause none can be vnited vnto God, vnlesse he be holie and pure, euen as God is holie & pure: therefore I doe vndoubtedly beleeue that God doth iustifie and also purge those whom he hath chosen to this inseparable vnion to holinesse and innocencie of life, that the glorie of God may shine in them, Rom. 8. Ephes. 5. Nowe the Church is holy two maner of waies, by renouation, and by imputation. By renouation in it selfe, that same holinesse is onely begun: Rom. 7. Of this same first manner of holinesse, it is saide, 2. Cor. 7. *Working your sanctification,* and 1. Thes. 4. ver. 7. But by imputation her holines is most perfect in Christ, as he saith, *I sanctifie my selfe for them.* In this second manner of holinesse I beleeue that there is no sinne, no death in the Church, that is to say, that no fault or punishment is imputed to the true members of the Church. Because they that beleeue in Christ, are not sinners, are not guiltie of death, but are simply holie, and righteous, Lords ouer sinne and death in Christ, and liue for euer. Ro. 5. ver. 8.9. and Heb. 10. ver. 14. Colo. 2. ver. 10. Ro. 8.1. Thess. 5.10.\n\n## Why the Church is called Catholike\n\nThe Church is caled Catholike, or vniuersal, because that like as there is one head of the Church, to wit Christ: so the vniuersal members thereof scattered throughout the worlde, doe growe vp into one bodie, by the same spirite. Ephes. 4, 1. Cor. 10. and 12."},{"number":22,"title":"Communion of Saintes","part":"THE FOVRTH PARTE OF the Creede","questions":[],"paragraphs":[],"clauses":[9],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nLeuiticus *26.* and *2.* Cor. *6.* verse *17.* Ye are the Temple of the liuing God, as God hath saide, I will dwell amongest them, and I will walke there, and I will be their God, and they shalbe my people. Wherefore (Esay *52.*) Come out from among them and separate your selues saith the Lorde, and I will receiue you, I will be a father vnto you, and ye shalbe my sonnes and daughters, saith the almighty. Also Ioel *2.* vers. *32. 1.* Tim. *3.* verse. *15.16.* That thou maist know howe thou oughtest to behaue thy selfe in the house of God, which is the Church of the liuing God, the piller and ground of trueth, *1.* Cor *12.* verses *13.14.* For by one spirite, we are all baptised into one bodie, whether we be Iewes, or Grecians: whether we be bonde or free, and haue beene all made to drinke into one spirite, *1.* Cor. *10.17.* Because we that are many, are one loafe, and one bodie, who are partakers of one and the same bread, Also to the Heb. *3.* verse *13,* &c. *1.* Iohn. *1.* That which we haue seene and which we haue heard we declare vnto you, that you also may haue fellowship with vs, & that our felowship also, may be with the Father, & with his sonne Iesus Christ: & these things write we vnto you, that your ioie may be full. Acts. *2.47.* And the Lorde added to the Church from day to day, such as should be saued.\n\n## The meaning of these wordes\n\nThe communion of Saintes, signifieth both that same outward fellowship, wherby the people as members of the visible Church thorough the ministerie of the doctrine both of the Prophets, and Apostles, and also of the sacramentes, are called into one bodie, and also that same inwarde coniunction, whereby those whome the Lorde hath alwayes chosen in this visible congregation, that is to say, the true beleeuers, are knit and vnited together with the father, with Iesus Christ his sonne, and mutuallie one with another amongest themselues. Concerning that same outward vnion we must knowe that the truth of the propheticall, and Apostolical doctrine is an vndoubted token of the visible Church, 1. Tim. 3. Besides all that professe that same trueth, wheresoeuer they shal come in the world to any visible companie of the Church, they haue right to communicate in hearing the worde, in prayers, and receiuing of the sacraments. Esai. 2.2.3. yea all the faithful haue commandement that wheresoeuer there is a visible assemblie of the Saints, that they ioyne themselues vnto it, and by no meanes separate them selues from that cōmunion. The Church also is bound to receiue them, and to the vttermost of her power, with a cheerefull minde to communicate those meanes which are committed vnto her, such as all bodily and spiritual helpes are to the common saluatiō. And as touching that same inward vnion or fellowship, it hath as it were these degrees. First all the electe haue the same right of the children of God, that is common to all: and so the same Father in heauen, Rom. 8.\n\nSecondly, all the elect are endued with the same faith, whereby euen from the beginning, they were engraffed into the sonne of God, and yet are engraffed, which is a forcible, and an effectuall calling.\n\nThirdly, the same fauour of iustification in Christ is common to all vnder the olde & newe Testament.\n\nFourthly, glorification is also common to the whole bodie: so yᵗ the inhabitation of the Father, the Sonne, and the holie Ghost, was alwaies the same vnder either testament: to which scope and end al the gifts of the holie Ghost tend, bestowed for yᵉ common building vp of the whole bodie, that at length the glorie of the king may fully shine in the whole bodie."},{"number":23,"title":"I beleeue the forgiuenesse of sinnes","part":"THE FOVRTH PARTE OF the Creede","questions":[],"paragraphs":[],"clauses":[10],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\n*Ieremie 31.* I will haue mercie vpon their iniquities, and I will not remember their sinnes any more: & Chapter *33.* also Psal. *103.* O my soule, blesse thou Iehouah, and forget not all his benefites; who forgiueth al thine iniquities; who healeth all thine infirmities. And a little after, He hath not dealt with vs according to our sinnes, neither hath he rewarded vs according to our iniquities. For as the heauens are high aboue the earth; so hath his mercie preuailed towardes those that feare him. As farre as the East is from the West, so farre hath he put our offenses from vs. And *1.* Iohn. *1.* The bloud of his Sonne Iesus Christ hath purged vs from all our sinne. The benefites which Christ communicateth vnto his Church, by the vertue of the holie Ghost, are set out a little more fully in these last articles. Nowe his benefites are to be considered two manner of waies. First in respect of the possession which we haue in this life, and in which we stande. Moreouer in respect of the full enioying and perfection of them, which vndoubtedly we shal be partakers of, in the life to come. I vnderstand the possession of the benefits of Christ which we nowe haue in this life, thus: that euen like as there is no saluation without the Church, which is the bodie of Christ, so also all they, which are his true and liuely mēbers now haue & do vndoutedly possesse true happines; all which we comprehend in the Creed, vnder the forgiuenesse of sinnes, as the Apostle proueth Rom. *4* out of the *32.* Psalme, Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered.\n\n## The meaning of this Article\n\nI Beleeue that whatsoeuer is sinne, and so called, whether it be originall, or by birth, as transgression in the loines of Adam, & the corruption that folowed of it, which I beare about in my flesh: or whether it be actuall sinne, as thoughtes, wordes, and wicked deedes, which spring from thence: I beleeue I say, that all that through faith, whereby I am engraffed and dwell in Christ, in the free and vndeserued goodnesse of God, is freely forgiuen me, and so freely, that all memorie, aswell of the fault, as of the punishment, like as if I had neuer sinned, or had no sinne, is taken away from before God: and therefore I trust that I am now already blessed.\n\nNowe for asmuch as nothing is more harde then to beleeue the forgiuenesse of sinnes, goe to, let vs see what are the causes of this certaintie concerning the forgiuenesse of sinnes. The chiefe and principall cause is, because the couenant and oath of God, which conteineth this article in it, is confirmed by the death of the testator himselfe, which is Iehouah, that God will not be any longer mindefull of our sinnes: of the testator I say, euen of God himselfe, which had made that couenant. Nowe what can be a greater confirmation of this couenant and testament, then when that personall worde who is the true and euerlasting God vouchsafeth to confirme by his death which he took vpon him in the flesh the same thing that he promised. Now it is plaine out of the 31. Chapter of Ieremy, that it is Iehouah himself that maketh that testament or couenant. And in the eight Chapter of Hebrues verses 15.16. and againe in the 9. it is plainely taught, that it is the same Iehouah, which by his death hath confirmed the same testament. Where there is a Testament (saith he) there must be the death of him that made the Testament. In which place, he also saith, that the same Christ which died, was the maker of that same Testament promised in Ieremie: Also Act. 20. Now what may be said or thought greater in heauen, or in earth, then that this article; I beleeue forgiuenesse of sinnes; should be confirmed by the death of God himselfe?\n\n## That sinne is forgiuen, not that it should not be, but that it should not be laide to our charge\n\nBvt whether may we say that our sinnes are so forgiuen, that no remnants therof remain in vs? No, in no case: for although sinnes be in vs, and shalbe euen vntill our death: yet notwithstanding, we beleeue, that they shall not bee laide to our charge, but for the merite of Christ shal be forgiuen vs. And therefore Saint Paul with the Prophet, pronounceth not them blessed, in whome there are no sinnes, but whose sinnes are couered. The whole matter tendeth to this, that we vndoubtedly beleeue that the Church which is the mysticall bodie of Christ, and euerie member of it, doth possesse in this life not an vncertaine and temporall; but a firme and an euerlasting forgiuenesse, not of one, or another sinne, but of all sinnes, with which they must struggle, which haue ioyned with it an incredible peace and quietnes of conscience, and therefore happines it selfe. For this is the meaning of the Prophet, when he saith, that nowe God doth crowne vs with mercie & compassion. And Iohn 5. He that beleeueth in me, hath passed from death to life. But God forbid that we should take occasion hereof to sinne, because we beleeue that our sinne is forgiuē vs. For as many as are truly engraffed into Christ through true faith, besides that benefite of forgiuenes with which the image of Sathan is couered: we begin to possesse therwithal another, to wit the restoring of the image of God, which consisteth in the mortification of the old man, and quickening of the spirit. Rom. 6. Now both these benefites are freely giuen vs of the father for Christ, into whom whilest he doth engraft vs by his holy spirit, first he couereth our sinnes by the imputation of the perfect obedience and satisfaction of Christ, then he doth further begin in vs by the same spirit that same newe obedience, which is an vndoubted testimony of our engraffement into Christe, and therefore of the forgiuenes of sinnes, Rom. 8. in the beginning of the Chapiter. For the free couenant of God doth containe these two partes, as may be seene in the 31. Chapiter of Ieremy. And hereof it commeth to passe that it is euerlasting: because both he writeth his lawe in our heartes, that is, through his spirite he beginneth a newe obedience that we depart no more from God. Ieremy 32.40. and because that being vnperfect, he will remember our sinnes no more. Where these two are, there is sure friendshippe, a constant and euerlasting couenant."},{"number":24,"title":"The resurrection of the flesh","part":"THE FOVRTH PARTE OF the Creede","questions":[],"paragraphs":[],"clauses":[11],"items":[],"text":"## Testimonies out of the Prophets and Apostles\n\nDaniel *12.* verse *2.* And many of them that sleepe in the dust of the earth shal awake, some to euerlasting life, and some to shame and perpetual contempt. Iob *19.* verse *25.* I knowe that my Redeemer liueth, and he shal stand in the last day vpon the earth, and I shal be clothed againe with my skinne, and shall see God in my flesh. I shal see him my selfe & none other for me. Paul (*1.* Cor. *15.*) as it were with the finger pointing at those same bodies which we carrie about, saith on this wife: that this corruptible, that this mortal, this I say and none other, must put on incorruption, and immortalitie.\n\n## The meaning of this article\n\nThe articles that followe, conteine the consūmation or perfecting of those same benefites of Christ, to wit, that same blessed life, which we shal liue, both in bodie and soule in the kingdome of our heauenly Father, beeing fully ioyned with our head Christe, beeing fully regenerate and transformed into his image and glorie, 1. Cor. 15. Philip. 3. For our soules, as soone as they shall passe out of this life, shal enter into the rest of their Lorde: for that whiche was spoken vnto the beleeuing theefe, is also spoken to all the faithfull. Nowe in the end of the worlde their bodies being taken againe, they shall enioy full happinesse. And certainly the verie same bodies, which hauing put off al infirmitie, shal put on incorruption, incomprehensible power, & glorie, a taste whereof Christe gaue vnto his Apostles in the mount: Matth. 17. for he was transformed before them, and his face did shine as the sunne, and his garments were glistering as the light.\n\n## That the dead aswell righteous as vnrighteous must needes rise againe\n\nThe resurrection of the dead hath most sure and certaine foundations. First of all the infinite power of God, whereby he could create our bodies of nothing, and whereby he can bring all thinges vnder subiection to himselfe, Gene. 1. Rom. 4. Philip. 3. Further his vnchangeable will, wherein he hath declared his righteousnes, vpon which foundation, the reason of the Apostle (2. Thess. 1.) leaneth. For it is a righteous thing, with God (saith he) to render affliction vnto them which afflict you, and to you who are afflicted, release together with vs, when the Lorde Iesus shall be reuealed from heauen with the Angels of his power. The righteousnes of God requireth, that not other bodies, but euen the verie bodies, of the wicked be afflicted, and that the bodies of the godlie receiue that promised release: nowe whatsoeuer God can, and will that of necessitie is done.\n\n## That the same bodies, which we beare here, shal rise againe\n\nThese verie same bodies and none other concerning the substance, shall rise againe. For God is the fountaine of life, who hath taken into his couenant not halfe man, but whole man, and therefore shal quicken our bodies that are confederats vnto him. For the God of Abraham of Isaak, and of Iacob, who is also our God, is not the GOD of the liuing, but of the deade, like as Christ himselfe proueth the resurrection by the couenant. Therefore these verie same bodies in respect of the substance, shall rise againe. But if any man will aske concerning the qualities, there is a great diuersitie, and so is that same voice of Christe to be vnderstoode, Matth. 22. that in the resurrection we shal bee as the Angels of God in heauen. And Christ saith, Matthewe 13. Then the righteous shall shine as the sunne. For this cause the bodies of the faithfull are called clarified bodies, of the clearenes of the heauenlie light wherewith they are enlightened: and they are called glorious bodies, of that same glory which appeareth in that same clearenes, (as in the face of Moses) & spiritual bodies of the spirit of Christ by which they are quickened & bewtified, not to returne againe to nothing. Now the cause of this our glorious resurrection is set forth in the third fruite of the resurrection of Christe. Indeede the bodies of the wicked shall also rise againe, as I shewed before when I sette foorth the foundations of the resurrection. And Paule expresseth this: Actes 24. But in a condition and qualitie diuerse from the godly. For infirmitie, shame, corruption and misery shall not be taken from the bodies of the vngodly: but like as they rise in shame, so by the iudgement and power of God they shalbee confirmed in shame and corruption: so that they shalbe made immortall and incorruptible in corruption and death it selfe, not to bee consumed with any tormentes, but as it were hot burning yron, they shall burne for euer, Daniel 12. Some shal rise to euerlasting shame: and Math. 25. The reason is, because not onely the first death, but also the seconde, which is euerlasting, is the punishment of sinne cōmitted aswell in body as in soule against the infinite maiestie of God."},{"number":25,"title":"And life euerlasting","part":"THE FOVRTH PARTE OF the Creede","questions":[],"paragraphs":[],"clauses":[12],"items":[],"text":"## Testimonies out of the Prophetes and Apostles\n\nEsay *64.* verse *4.* And since the beginning of the worlde they haue not heard nor vnderstoode with the eare, neither hath the eye seene another God beside thee, which doeth so to him that waiteth for him. The which place Paul citeth. *1.* Cor. *1.* which the eye hath not seene, which the eare hath not heard &c. And in *21.* of the Apoc. And God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrowe nor crying.\n\n## The meaning of this article\n\nThe meaning is: I beleeue that the same life which is in Iesus Christ, shall be reuealed also in mee: Coloss. 3. Your life is hid with Christ in God When Christ our life shall be made manifest, then shall you also be made manifest in glorie. The name of euerlasting life comprehendeth in it all that same happinesse and gladnesse both of soule and body, which the soules enioye by and by after this life through Iesus Christe, and which also the bodies ioyned to the soules shall enioye with them, when they shall be taken vp into the aire that they may bee alwayes with the Lorde. 1. Thess. 4. I confesse not onely this euerlasting life: but I trust that it is prepared & proper to me. Christ confirmeth this prorietie and feeling begun thereof, which a ful fruition shall follow, saying, Verily, verily, I say vnto you, he that heareth my wordes and beleeueth on him that sent me, hath euerlasting life, and shal not come into iudgement, but he hath passed from death to life. Iohn. 5. vers. 24 The Apostle out of the Prophete Esay. 1. Cor. 1. doeth so shadowe out the full fruition and the enioying thereof, as which can not be comprehended by any thought or vnderstanding in this life, whiche the eye hath not seene &c. There is a notable picture of it in the Apocalips, chapter 21. where amongest other thinges he saith, I haue not seene a temple in it: for the omnipotent Lorde is the temple thereof, that is the lambe. Neither doeth this citie neede sunne or moone to shine in it. For the glorie of God hath enlightened it, and the lambe is the light thereof. For God to whome in Christe wee shall then bee so fully ioyned and knit as the fountaine of all goodnes, that beyond him there is nothing to be desired, to the ende wee might bee truelie happie, as hee saith to the father of all nations, and so to all beleeuers Genesis 15. I am thy greate rewarde: and Psalme 16. Dauid saith, Iehouah is my portion. This fountayne doeth plentifully powre out it selfe vppon vs after the resurrection of our fleshe, as the Apostle teacheth that God shall bee all in all.\n\n## The scope or vse of this Article\n\nThe scope is that the faithfull may knowe, that their full and stayed felicitie is not in this earth, and that he that hath begune his worke in vs, wil also perfect it. Of which knowledge there is a threefolde vse. First the remembrance of our departure hence into euerlasting life to that same chiefe & high good, will not suffer our heartes to bee fastened here to these earthly thinges as the Apostle sayth, 2 Corinthians 5. And therefore we are alwaies of good comforte, and wee knowe, that seeing wee are straungers in body, wee are hardely absent from the Lorde (for wee walke by faith and not sight) but we trust and rather desire to depart out of the body and to goe to dwel with the Lord. And for this cause we endeuour that both dwelling & departing hence we may bee acceptable vnto him. So in the 8. to the Rom. wee our selues which haue the first fruites of the spirite, do grone with our selues waiting for the adoption, that is, the redemption of our bodies. 1. Pet. 1. passe the time of your abiding here in feare, hee calleth it an abiding here, but not a dwelling.\n\nThe seconde vse is patience and constancie. For this same full felicitie is propounded to be beleeued, to this end that the faithfull, when they shall marke that same taste of happinesse, which they feele by the first fruites of the spirit, and shall perceiue that they are farre of from the full fruition and enioying of it, in respecte of the manifold strife which they haue with sundrie tribulations, which God vseth as instrumentes to mortifie sinne and to conserue them to the head Christ, they shoulde not in the meane season be any whit at al discouraged, but turning the eyes of their mindes to that ful happines, they should waite with a peaceable minde for the day of the reuelation. For so saith Christ Luke 21. Ye shall be hated of al mē for my name sake, but an heare of your heade shall not perish; possesse your soules through patience. And 2. Tim. 2. If any man striue, he is not crowned, vnlesse he striue lawfully.\n\nNowe this same second vse ought specially to arme the ministers of the worde, with an inuincible fortitude against the vnthankefulnesse of the worlde, to which they doe good against the will thereof, against pinching pouertie, banishmentes, and to be short sundrie daungers: that if so be that the courage of their minde, be sometimes pressed downe vnder the burthen of calamities, they remember that that same great weight of the glory prepared be put in yᵉ other scale of the ballance: which without all doubt shall so ouerwey it, that it shal make that same first to be most light. For this cause wee are not sluggish saith the Apostle 2. Cor. 4. but though our outwarde man perish, yet the inwarde man is dayly renewed. For our light affliction which is but for a moment, causeth vnto vs a far most excellent, and an eternall weight of glorie. Let that same promise also brought by the Angel, be alwayes in sight, which albeit it be commō to all the faithful, as all are prophetes: yet it specially is directed to ministers in Daniel cap. 12. And the wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnes, shal shine as the starres for euer & euer. Therefore Christ also saith, Your reward is great in heauen. Matth. 5. Let them also beleeue this themselues which teach others to beleeue.\n\nThe thirde vse is yᵉ certaintie of perseuerance in faith: that is to say, that we beleeue that the Lord will neuer suffer that we shall vtterly fall from grace: because he will haue vs to beleeue euerlasting life. If I must beleeue euerlasting life, I trust not without cause also that I shalbe kept in the way: As Peter plainly teacheth, 1. Epist. 1.5. which are kept by the power of God through faith vnto saluation, which is prepared to be showed in the last time. And 1. Cor. 1.9. God is faithfull by whom ye are called into the fellow shippe of his sonne Iesus Christ our Lorde: to him be honor and glorie world with out end. Amen."}],"text":null},{"version":"0.1.71","id":"ursinus1587","kind":"commentary","title":"The Summe of Christian Religion","short":null,"aliases":["The Summe of Christian Religion … Deliuered by Zacharias Vrsinus in his Lectures vpon the Catechism","Doctrinae Christianae Compendium","Ursinus’s Lectures on the Heidelberg Catechism"],"authors":["Zacharias Ursinus"],"tradition":["reformed"],"language":"en","translation":{"from":"la","of":null,"by":"Henry Parry","year":1587},"dates":{"written":null,"first_published":1587,"adopted":[]},"year":1587,"edition":"The first edition of Parry’s translation, printed by Joseph Barnes, sold in Paul’s Churchyard at the sign of the Tiger’s Head, 1587 (Huntington Library)","source":"https://www.proquest.com/docview/2240904803","image":{"url":"/downloads/v1/images/ursinus1587.jpg","width":200,"height":250,"alt":"Zacharias Ursinus, head and shoulders in a cap, with a long beard, an engraving","credit":"Engraving, from Het Schat-Boeck, 1647","source":"https://commons.wikimedia.org/wiki/File:Zacharias_Ursinus.png","license":"public-domain"},"modernized":null,"exposition":null,"on":"heidelberg","commentaries":[],"translations":[],"related":[],"provenance":{"witness":{"title":"The Summe of Christian Religion: Deliuered by Zacharias Vrsinus in his Lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: Wherein are debated and resolued the Questions of whatsoeuer points of moment, which haue beene or are controuersed in Diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin Editions, together with some supplie of wants out of his Discourses of Diuinitie, and with correction of sundrie faults & imperfections, which ar as yet remaining in the best corrected Latine","edition":"The first edition of Parry’s translation, printed by Joseph Barnes, sold in Paul’s Churchyard at the sign of the Tiger’s Head, 1587 (Huntington Library)","published":1587,"place":"Oxford","catalog":["STC 24532","ESTC S118924"],"original":"https://www.proquest.com/docview/2240904803","pdf":"https://assets.symbolics.dev/a770cca31562bb5f2e23faf98520b436bf11a9bb442637c008f9b6416e55cd52/ursinus-summe-of-christian-religion-1587.pdf","sha256":"a770cca31562bb5f2e23faf98520b436bf11a9bb442637c008f9b6416e55cd52","pdf_source":null},"transcription":{"from":"eebo-tcp:A14216","checked":[{"against":"https://www.proquest.com/docview/2240904803","by":"Claude, for cco3","date":"2026-10-30","scope":"every page of the catechism (pp. 1–2, 58–59, 204–224 and 811–824), word by word, with every margin reference and where each proof letter stands; every heading; and twenty-five pages drawn at random, word by word; every reference the importer couldn’t read, or read out of the Bible"}]},"license":"public-domain","notes":"Zacharias Ursinus (1534–1583), the Heidelberg Catechism’s chief author, lectured on it at Heidelberg; his students’ notes of the lectures were printed in Latin from 1584 (*Doctrinae Christianae Compendium*), and Henry Parry (1561–1616), then of Corpus Christi College, Oxford, later bishop of Worcester, put them into English as *The Summe of Christian Religion*, “out of the last & best Latin Editions”, in 1587, the first of many English printings (David Pareus’s enlarged edition, in English from 1645, is EEBO-TCP A64611). It prints the catechism in four runs (questions 1–2; 3–11, the misery of man; 12–85, his deliverance; 86–129, his thankfulness), each followed by Ursinus’s lectures on it in common places, which ask their own chief questions (“1 What sinne is”) and answer objections. Each of the 129 questions is an entry, as Parry prints it, its answer cut at the proof letters into segments, the letters’ references the proofs; each common place (78 of them, with the openings of the parts) is an entry whose `text` is Markdown, its margin notes footnotes, on the questions it treats, set by its subject; each entry’s `part` is the book’s part. The dedication to the Earl of Pembroke and Parry’s epistle to the reader are `prose/`; the title page and the table of common places are left out. Imported from EEBO-TCP A14216 by `scripts/import-tcp.mjs` (`--kind commentary --on heidelberg --lectures --italic-j`), keeping its spelling and its marks for what it couldn’t read (•, 〈◊〉, ▪, and 〈 in non-Latin alphabet 〉 for Greek and Hebrew), but where the scan was read. `EMENDATIONS.md` gives the conventions, which questions each lecture is on, and every correction: the TCP’s misreadings and gaps, and the printing’s references that can’t be right. The PDF is ProQuest’s scan of EEBO’s film of the Huntington copy, the TCP’s film, with ProQuest’s credit line taken off each image; archive.org’s film catalogued as this printing (`bim_early-english-books-1475-1640_the-summe-of-christian-r_ursinus-zacharias_1587`) is the edition of 1591."},"chapter_count":0,"paragraph_count":0,"question_count":0,"clause_count":0,"entry_count":207,"url":"/api/v1/documents/ursinus1587","chapters":[],"sections":[],"questions":[],"expositions":[],"prose":[{"name":"to-the-christian-readers","title":"TO THE CHRISTIAN READERS HENRY PARRIE WISHETH GRACE AND PEACE THROVGH IESV CHRIST OVR LORD","text":"*WHereas but a smal and* short remnaunt of daies is alotted vnto euerie of vs to trie the hazard and aduenture of this world in Christes holy Merchandize, (yet forty yeares, and the yongest may, the oldest must depart) I beeing subiect to this common case, and most certaine vncertainty of our life; neither knowing, if perhaps at this present my staffe standeth next the doore: haue beene and am desirous and earnest in this behalfe, so to bestow all my possible endeuours and labours in this my Lord and Masters trafique, as that neither I may returne vnto him with a Talent in a napkin, and withall may leaue behind mee some poore token and testimony of my loue and duty towards him and his blessed Spouse, with future posterity.\n\nWhich my desire and earnest deliberation strugling and striuing so long within me, vntil it had gotten the conquest of such shamefast and fearful motions, wherewith men are well acquainted, who are at al acquainted with their owne infirmities: I was thereby at length drawen to this bold and hardy resolution, as to commit something to the presse, and so to the eies of them, whose great and sharp censures, I haue euer with trembling thought of heretofore, and euen now would flie them with al willingnes.\n\nWherefore also in respect hereof, & of the greennes of my age, so hath the flame and heat of my desire been slaked and cooled with the water as it were of fear, wherewith I shake in mine owne conceit: as I haue not presumed to draw anie shaft out of mine owne quiuer, or to present the world with an vntimely fruite of so yong a tree: but rather haue made choise of a shaft out of the Lordes armory, framed by the hand and skill of the Lords work-man, fit to make the man blessed who hath his quiuer full of them.\n\nIf yet in this I haue been presumptuous, if bolde, if vndiscreete, if foolish: my brethren, for your sakes haue I bin so: for your sakes haue I bin presumpteous, bold, vndiscreete, & foolish, euen for you and for your children. The greater is my hope and trust, that these whatsoeuer my paines and labours shall find fauor and grace in your sights, and receiue good entertainment at your hands; bicause for you they haue bin vndertaken, and the gains and commodity, that shal arise therof (if by the blessed wil of God any shal arise) shal redound vnto you and yours for euer.\n\nIt is a case lamentable, deseruing the bowels of al Christian pitty and compassion, and able to cause the teares of sorrow to gush out and streame downe the face of a man, who is not frosen too hard in security and in an vncharitable carelesnes: when he shall but lift vp his eies, and see the wast and desolation of so many distressed soules, who in so many places of this our land & country haue bin & are daily either pined away and consumed to the bone for lack of Gods susteinance, the bread of life, the word of God, the only preseruatiue of the soule; or, through the deceitful poison of that old Sorceres and Witches Children, infected and baned vnrecouerably. Alas poore soules, fain would they haue somewhat to keep life within them: and therefore as famished and starued creatures, which haue beene for a space pounded vp and pin-folded in a ground of barrennes, debarred of al succor & reliefe, when euer they may light of any thing that may go down the throat, be it as bitter as gall, and as deadly as poison, they swallowe bitternes as suger, and lick vp death as sweet honny. And yet, (I rue to speak it) such is the hard-hartednes and brutish vnnaturalnes of manie merciles men, if yet men, who haue so flinted their foreheads, seared and sealed vp their minds and consciences in al impietie: as that they haue entred as it were into a league & bond with themselues to forget Christ, neuer to knowe the man more, neuer to speake in the name of Iesus; neuer to feed the flock of Iesus, whose soules are euen as great and dear to him, as the price they cost him. For, had not these men swornlike[^1] sons of the earth to possesse the earth for euer, and to leaue heauen and the heirs of heauen, euen the chosen of God, to God himself to look to: it were vncredible, naie, vnpossible were it, that after so many threats & warnings from heauen, from earth, from God, from men, from their foes abroad, and their frinds at home, they should not yet once, not once descend into a dutifull consideration of this their heauy trespasse, and so with a speedy industrie and assiduitie reenter and recouer those their forsaken charges, which a long while haue languished and worne awaie for want of pasture, and ly now (the deer lambs of Christ Iesus) stretched on the ground for faintnes, fetching their groanes deepe, and their pantes thicke, as readie to giue ouer and to yeelde vp the Ghost. *O Lord, are not thine eies vpon the truth?*[^2] *thou hast striken these men, but they haue not sorrowed; thou hast consumed them, but they haue refused to receiue correctiō: they haue made their faces harder thā a stone, & haue refused to return.* Not the losses and vnsupportable calamities of Christs people, not the miserable apostasie & grieuous falling awaie (woe to vs therefore) of multitudes of the ignorant and vnlettered men from the Apostolicke faith and the Church of Christ, not the certaine daungers and hazards of their owne persons, Wiues, Children, and Kinsfolkes (with all which rods of his fatherly chastisement God hath latelie, in his iustice tempered with surpassing mercy, visited them) can awake or rouze them out of that dead and deadlie slumber, wherby they haue as much as in them lieth betraied to the powers and forces of Satan Gods sacred enheritance, and laid open the precious flock of Christ to the mouthes and teeth of Woolues.\n\nBut would God the burden of this sin rested onelie on the neckes of these rechlesse persons, whose extreme barbaritie yet in letting, through their profane absence, their harmlesse sheepe to drop awaie by famine of the word, hath raised a louder cried and clamour against them in the eares of God, than any we are able to make by our most iust cōplaint in the eares of men. Another swarme of Caterpillers there are, the very trash and rifraffe of our nation: who deeming it a more easie life to say seruice in the church, than do seruice in the house, and to stand at the altar of God, than to followe the plough of their Master, haue, like men of idle & dissolute quality, only moued thereto in a lazie speculation, laide their wicked & sacrilegious hands on the Lords Arke, vnreuerently entred, with shooes and all, into his Temple, taken his vndefiled Testimonies in their defiled mouthes, disgraced, defaced, and diffamed the glorie & maiesty of diuine rites and mysteries, through their beggarly entring into, & base demeaning thēselues in so high an office. Gape not these men, trow you, for new miracles to rain out of heauen? As if Christ must needs for their sakes lay the foundation of his Church again, & cal again from the net, & the receit of custom, and other trades of this world such as hee would dispatch abroad for this holy Message, that so these artisans might be inuested with Apostleships, Doctorships, and the rooms of Prophets, as ready men after a nights sleepe, or an hours trance to turn the book of God, & menage the keies of Heauen. But my frind, be not deceiued: awake out of sleep, & dream no more.[^3] *Thou art no Prophet; thou art an husbandman, & taught to be an heardman from thy youth vp.* Get away therefore with speed from the Lords house, if thou be a cleauer, to thy wedge and ax if a hind, to thy Masters plough; but meddle not with Gods affaires, least he break out vpon thee and destroy thee.\n\nBut in vain spend I words to brasse and Iron: who, though the Lord hath held in his hand for a long time the ful viol of his wrath, and is now wearie with holding it any longer, and about to poure it out vpon them for this their horrible transgression; yet staggar they not a whit at it, but run on like hūgry cōpanions with an eie only to the flesh pots, and so sel both themselues & their people for a morsel of bread, & a messe of pottage to the diuel. *Shal I not visit for these things, saith the Lord?*[^4] *Or shal not my soule be auenged on such a nation as this?* Yes doubtlesse, hee, who is able to muster the cloudes and winds, and to fight with heauenly powers against vs, shal and wil, if wee leaue not off to make such hauok of his children, be auenged on vs; he shal raise vp the standard, and make the trumpet blow, nether shal suffer the sight of the one to passe our eies, nor the soūd of the other to forsake our ears, vntil destruction come vpon destruction, death vpon death, plague vpon famine, and sword vpon both, to the vtter ouerthrow both of our selues & Country perpetually. Nay rather, O God, if there bee any place for mercy, (and why should wee doubt of mercy with thee the God of mercy?) looke not vpon this drosse and filth wherewith thy holy house hath bin polluted, but sweep them out; but looke, O Lorde, with thy tender eie of compassion vppon thy silly people (for what haue they done?) and stirre them vp daiely for Pastors and Prophetes wise and skilfull men, whose lips may keepe knowledge, and whose hands may break vnto them the bread of life.\n\nNow, that this may haue a more mature & happy successe, I am humbly to beseech and solicite (if so this my simple work come vnto their hands) the Reuerend Fathers of this Land, to whom I acknowledge al duty & submission in the Lord, & whom with al reuerence I solicit in this the Lords cause, that if their authority be not able to stretch so far as to the throwing out of these dum, deafe, and blind watch-men out of Gods tabernacle, into which they haue been shuffled (against manie of their Honors wils) by those accursed Simoniacal Patrons, who haue sodred & simoned the wals of their houses with the verie bloud of soules: yet it may please their wisedoms to constraine and compell these, wheresoeuer they shal find them in any of their Dioceses, to the reading and diligent studying of those books which their owne country-men, moued with mere pittie towardes them and their flocks, haue painfully deliuered vnto them in a tongue familiar and common to them all.\n\nAnd if it shal seeme so good and expedient to their Honours, to adioine these my labours vnto the paines and trauels of many the seruants of God who haue with great praise endeuored in the like matter on the like respects heretofore: I make no doubt, but that out of this short, yet ful Summe of Christian Religion, God adding his blessing thereunto, they may in short time receiue such furniture and instruction, as they shal saue both themselues and others, who both else are in case to perish euerlastingly. But if their feete wil walke on in the way of blindnes, and themselues refuse to come out of the darknes of ignorance into the bright light of Gods knowledge: yet wil I not faint in hope for Israel but wil looke when yet once againe God himselfe shal smite on rockes, and water shal flowe out of them, that his people in this time of drought maie drinke.\n\nEuen so, O God, for thy promise sake, and for thy troth of ould plighted in thy beloued Sonne vnto thy chosen, open the rock of stone againe, let againe the waters, the liuing waters of thy word flow out, and let the sauing riuers of thy Gospell runne, and stop not, through al drie places of our Land, that men and Angels may see the felicity of thy Chosen, and reioice in the gladnes of thy people, and giue thanks, and praise, and glory, and honour, with thine inheritance, vnto thy blessed name for euer.\n\n[^1]: Of Valennus the Cardinals religion, who (graceles man) abiur his ecclesiasticall vocation, to bee lifted vp to temporall Dukedome Sabellic. Ennead. 10. lib\n[^2]: Ierem. 5.3\n[^3]: Zach. 13.5\n[^4]: Ierem. 9.9"},{"name":"to-the-right-honorable","title":"TO THE RIGHT HONORABLE, HENRIE EARLE OF PENBROOKE, LORD HARBERT OF CARDIFF, MARMION, AND S. QVINTINE, KNIGHT OF THE MOST NOBLE ORDER OF THE Garter, and Lord President of WALES, Grace and peace, with encrease of Honor","text":"If in this time of trouble, and disorderlie age of the world, it may not seeme, right Honorable, ouer-great boldnes in mee to presse your Honour with these my labours, who are already ouer-pressed with your owne, which with continual and vncessant care & watchfulnes you vndertake for the quiet & repose of this our Church & Countrie: I shal humbly craue of your Honor to lend a fauourable eie vnto this litle work, & to reach your hand of approbation vnto it, that so beeing fenced with your honourable protection & countenance, it may the more securely & freely put it self in the view, & beare the face & countenance of others. The reasons & causes which haue induced mee to presume thus farre, are such as I make no doubt, but vpon declaration of them to obtaine and finde your Honour most ready and easie in yeelding your assent. For, were it that your auncient fauour and good will manifoldly extended to my father, who long since departed this mortality, had not at all stretched to met his sonne, but had with him alone both liued & died: Yet might not I, without some skar of impiety, commit that euer the memory of that should die in mee, the profit & pleasure whereof I knew in him so long to liue. But seeing it hath further also, as I lately was giuen to vnderstand, so pleased your Honour, that this happy course of your fauor should not begin & end in one, but should continue & lineally run on; & that the force & vertue thereof, should passe continuately from the root vnto the brāches: much more blameable verily would be my silent forgetfulnesse, & double would the fault be, where dutie doublie is required. In which considerations, if I should haue made any distrust of your good acceptatiō, or should any way haue with-drawen this small present, by misdoubting the welcome it should receiue at your Honours handes: I might haue beene most iustly arraigned & condemned of an vndutiful & vngrateful cogitation, being without al either colour of excuse, or shadowe of pretence to free & acquite mee from it. And that especially, seeing the Author, whom I interprete, & the matter which hee conteineth, are both of that qualitie, as, if I stoode to waite & expect a fit time & a worthy person for them, no time might seeme fitter than this for which I should reserue them, no person worthier than your selfe to whom I might present them.\n\nFor this beeing the time, & these the euill daies, wherein Satan & the powers of darcknesse haue broken loose vpon the chosen of God, & the broode of Antichrist, hatched long agoe, but neuer flush vntill now, haue, by the cōmission of their Dam, taken their flight out of their nests, in which they roosted for a season, & are flowen in flocks abroade into all coasts & countries christian, to charm with sweet, but false notes of hereticall melodie the hearts of silly people, & the wits euen of the Gallants of this worlde: what greater opportunity & more fit occasion, in respect of these & the like occurrences, could haue offered it selfe vnto me, or I haue wished, for the bestowing of either my paines on this Booke, or this Booke on my deare Country? Which as it giueth place to no Realme nor Region of the earth in the constant loue & fast embracing of the booke of books the Volume of the highest, & the blessed trueth of God almighty: so is it not behind them in beeing assaulted & shaken euerie way, what by the casts & complots of forrainers, what by Diuelish practises, conspiracies, & proditions of Domesticals, that some-way at least it might be throwen down, clogged with a yoke of seruitude, & enthralled to the slauery of the man of sin.\n\nFor the better effectuating of which their purposes, & more cunning & currant bringing them to passe, how of late yeares, yea & daies, many fugitiue persons of this our Country, ordained & sacred by their Superiours to this good end, haue made their returne in swarmes vnto vs with outlandish minds & Doctrine, to inspire the people with heresie & rebellion: none so farre in any course of life remooued & estrainged from publicke action, whose eares haue not beene mooued, & his verie heart wounded with these tidings. No time or season which they haue omitted, no place, no creeke, no corner in this land which they haue not sought out, no person from almost the highest potentate to the lowest woorme, whom they haue not felt, &, except hee hath beene too sound, sounded & wagged & lifted at too, that they might plant & supplant, set & vnset, roote in & roote vp,[^1] & all, as one of their old whining Prophets soothly & solemnly with *teares* full often telleth the *Christian world,* to bring vs home vnto the lap of our mother, *holie Church,* of which their Lorde the Pope is holy father. Well may hee be her father, but then such a father doubtlesse hath he beene vnto her, as is recounted by ancient Historie Aruntius a Romane to haue bin vnto his virgin daughter Medullina,[^2] with whom in the darke, rapt with a pang of drunkennes, he committed incest. But were the Church of that remorse of conscience & resolute courage in reuenging herselfe for this spiritual villanie, as was that virgin for suffering that corporall force & rauishment: Shee would burne within her inflamed with a fiery zeale of holie indignation, & drawing out this incestuous Romane, who hath defiled her in the darknes of Idolatrie, himselfe drunken with the cup of fornication, would bring him vnto the altar, euen that altar of the Lord, which hee hath made a witnesse of so many his hateful pollutions & incests, & there slay him before God, for the appeasing of his ire & wrath towards her, & for the washing away of this so grieuous a blot & high reproch of her Virginity.\n\nThe which that the poore seduced people of our land, may bee the better enabled, & more throughlie animated to take in hande & put in execution, who nowe as shaken & shattered reedes are carried and blowen awaie with euery puffe & blast, euery breath & winde of Iesuiticall mouthes: I haue, in charitable regard & commiseration of their cases most miserable, taken into my handes this learned Abridgement comprising in no great roome the very full bodie & course of all Diuinity & Christianity, & opened the hidden treasures thereof vnto them in their mother-speech, that nowe no longer, (after they are once brought to the light & knowledge of their whole duty, what to God, what to their Soueraigne, what to euerie man & their natiue Country they must performe) they suffer themselues to be slocked away, by wily merchants, from Christ their Master; neither stand in a mammering, as men rent in sunder, a part here, & a part there, a part with Belial, & a part with Christ, a part with Spaine, & a part with England, a part with the Pope, & a part with Queen Elizabeth: but all may in an vnanimity of cōsent striue one way, folowe one Christ, liue loially in their own Country, vnder their owne blessed Liege & Lady, with all prosperity.\n\nWhose person then, in a woorke of so great moment and so good importance, might I haue preferred before, or matched in equall ballance with your Honor, to whose fauour & patronage I should commend it: of whose zeale, wisedome & industry most constantlie shewed in this cause of God, her Maiesty, the Church & publike weale of this kingdome, thousands of those, who are nowe liuing in those Prouinces, ouer which you are placed, cannot but yeelde their testimonie to that, the fruit & benefit whereof they liue & ioy in, and which deserueth not onelie a present remembrance, but a perpetuall registring & recommendation to all succeeding ages.\n\nIn which most worthy and noble endeuours, as it hath pleased God to make and appoint you a chiefe and principall instrument for the continuance of his Gospel, and for the eternising of his name & glorie here amongest vs: So beseech I him, that it will please him so to make and appoint you still, & with an enlarged bountie & liberalitie so to encrease the riches of his graces & gifts in you, that you may with strength go forward, continue, and neuer giue ouer in this holie & honourable race of your life, & in the glorious quarell of Christ & his spouse; vntill when in the end without end you may reigne with him in glorie.\n\nYour Honors most *humble at commaund,* HENRY PARRIE.\n\n[^1]: D. Allen, in his Apologie of their two Seminaries; and in other his treatises of like tragedie.\n[^2]: Plutar. in Parallel."}],"clauses":[],"entries":[{"number":1,"title":null,"part":"A CATECHISM OF CHRISTIAN RELIGION","questions":[1],"paragraphs":[],"clauses":[],"items":[{"question":"What is thy onely comfort in life and death?","answer":"That both in soule, & body, whether I liue or die, I am not mine own, but belong wholy vnto my most faithful Lord & Sauiour Iesus Christ: who by his precious blood most fullie satisfying for all my sinnes hath deliuered mee from all the power of the diuell, and so reserueth me, that without the will of my heauenly Father, not so much as a haire may fal from my head: yea all thinges must serue for my safety. Wherefore by his Spirit also he assureth mee of euerlasting life, and maketh me ready, and prepared, that henceforth I may liue to him.","segments":[{"text":"That both in soule, & body,","proofs":["1 Corinthians 6:19","1 Thessalonians 5:10"],"refs":[{"printed":"1 Corinthians 6:19","osis":["1Cor.6.19"]},{"printed":"1 Thessalonians 5:10","osis":["1Thess.5.10"]}],"note":null},{"text":"whether I liue or die,","proofs":["Romans 14:8"],"refs":[{"printed":"Romans 14:8","osis":["Rom.14.8"]}],"note":null},{"text":"I am not mine own, but belong","proofs":["1 Corinthians 3:23"],"refs":[{"printed":"1 Corinthians 3:23","osis":["1Cor.3.23"]}],"note":null},{"text":"wholy vnto my most faithful Lord & Sauiour Iesus Christ: who by his precious blood most fullie satisfying","proofs":["1 Peter 1:18","1 John 1:7","2:2"],"refs":[{"printed":"1 Peter 1:18","osis":["1Pet.1.18"]},{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"2:2","osis":["1John.2.2"]}],"note":null},{"text":"for all my sinnes hath deliuered","proofs":["1 John 3:8","Hebrews 2:14–15"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Hebrews 2:14–15","osis":["Heb.2.14-Heb.2.15"]}],"note":null},{"text":"mee from all the power of the diuell, and so reserueth","proofs":["John 6:39"],"refs":[{"printed":"John 6:39","osis":["John.6.39"]}],"note":null},{"text":"me, that without the will of my heauenly Father, not so much as a haire may fal","proofs":["Matthew 10:30","Luke 21:18"],"refs":[{"printed":"Matthew 10:30","osis":["Matt.10.30"]},{"printed":"Luke 21:18","osis":["Luke.21.18"]}],"note":null},{"text":"from my head: yea all thinges must","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"serue for my safety. Wherefore by his Spirit also he assureth","proofs":["2 Corinthians 1:22","5:5","Ephesians 1:14"],"refs":[{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]},{"printed":"5:5","osis":["2Cor.5.5"]},{"printed":"Ephesians 1:14","osis":["Eph.1.14"]}],"note":null},{"text":"mee of euerlasting life, and maketh","proofs":["Romans 8:24"],"refs":[{"printed":"Romans 8:24","osis":["Rom.8.24"]}],"note":null},{"text":"me ready, and prepared, that henceforth I may liue to him.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":2,"title":null,"part":"A CATECHISM OF CHRISTIAN RELIGION","questions":[2],"paragraphs":[],"clauses":[],"items":[{"question":"How many thinges are necessarie for thee to know, that thou enioying this comfort maist liue & die happilie?","answer":"Three. The first, what is the greatnes of my sin, & misery. The second, how I am deliuered from all sinne and miserie. The third, what thankes I owe vnto God for this deliuerie.","segments":[{"text":"Three.","proofs":["Luke 24:47","1 Corinthians 6:11","Romans 8:16","Titus 3:3–8"],"refs":[{"printed":"Luke 24:47","osis":["Luke.24.47"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"Romans 8:16","osis":["Rom.8.16"]},{"printed":"Titus 3:3–8","osis":["Titus.3.3-Titus.3.8"]}],"note":null},{"text":"The first, what is the greatnes","proofs":["John 9:41","Romans 3"],"refs":[{"printed":"John 9:41","osis":["John.9.41"]},{"printed":"Romans 3","osis":["Rom.3"]}],"note":null},{"text":"of my sin, & misery. The second, how I am deliuered","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"from all sinne and miserie. The third, what thankes I owe","proofs":["Ephesians 5:10","1 Peter 2:9","3:10–12","Romans 6:11–13","Matthew 5:16","2 Timothy 2:15"],"refs":[{"printed":"Ephesians 5:10","osis":["Eph.5.10"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]},{"printed":"3:10–12","osis":["1Pet.3.10-1Pet.3.12"]},{"printed":"Romans 6:11–13","osis":["Rom.6.11-Rom.6.13"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"2 Timothy 2:15","osis":["2Tim.2.15"]}],"note":null},{"text":"vnto God for this deliuerie.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":3,"title":"There is a three-fold order, or there are three partes of the studie of diuinitie","part":"A CATECHISM OF CHRISTIAN RELIGION","questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"The first is a *Catecheticall institution,* or briefe summe of Christian doctrine, which is called a Catechisme, and is a briefe explication of the generall pointes of the same doctrine. This part is necessarie. For both the learned and vnlearned ought to know the foundation of religion.\n\nThe second, *a handling of common places,* or cōmon places, which contein a larger explication of euery point, and of hard quaestions, together with their subdiuisions, reasons, and argumentes.\n\nThe third, *a diligent meditation of the scripture,* or holy writte. This is the highest degree, for which we learne all the rest: to wit, that we may come furnished to the reading, vnderstanding, and propounding of the holy Scripture. Those former partes are taken out of the Scripture: and againe common places do lead vs vnto the Scripture, which is as it were a rule, by which they are directed.\n\n[^1] A *CATECHISME* is a briefe doctrine, framed for youth & the ruder sort, conteining in it the summe of the doctrine of the Law & Gospel, or of Christian religion, which being deliuered, is required againe at the handes of the auditors. It is so called of a Greek woord, 〈 in non-Latin alphabet 〉, which signifieth to resound, or to returne a voice back again Eccho-like: because that children did by mouth make rehearsall of those thinges which were asked them, and which they had hard. *Catechumeni* in the primitiue church, were those who learned the Catechisme: that is to say, such as were now of the Church, and were instructed in christian Doctrine. *Neophyti,* or Nouices, were those who were but new come vnto the Church, so called from twoo Greeke woords, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, which signify a new plant. Of the *Catechumenes* there were twoo sortes. 1 Those who first being of some yeares, whether of the Iewes or of the Gentils, afterward came vnto Christ, but were not as yet baptised. These were first instructed in the Catechisme, and afterwards baptised, and admitted to the Lords supper. 2. Those *who were borne in the Church.* That is, the Children of Christians. These eftsoones after their birth, as being members of the Church, were baptised, and after they were growen a little elder, they were instructed, and confirmed by laying on of handes, and so dimissed out of the companie of the Catechumenes, so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper.\n\nThis *Catechising* doctrine hath euer been in the Church. For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe & Gospell, the Decalog & the promises, as when hee saith, *Walke before me,*[^2] *and be thou perfect.* Likewise, *In thy seed shal al nations of the earth be blessed.* Now these things God would that Abraham and his posteritie should teach their Children, and their whole familie: and therefore this doctrine was framed fit for the capacity of Children, and the ruder sort. In the old Testament furthermore there were also sacrifices, praiers, & other things, in which the youth were instructed. In the new Testament, in the Apostles time, there was likewise a Catechising doctrine: as the author of the Epistle to the Hebrewes reporteth. *Therefore, leauing the doctrine of the beginning of Christ,*[^3] *let vs be led forward vnto perfection, not laying againe the foundation of repentance: that is the beginning of Christian doctrine, which comprehendeth repentance and faith.* These *first beginnings or principles of Christian doctrine* are called in the same place *the doctrine of baptismes,* because they that were of some yeares before they came to christ, were first instructed, before they were baptised. It is called also *the doctrin of laying on of hands,* because the *Catechisme* was required at their handes (that they should be able to answere in it) on whom hands were laid, that is to say, of the children of Christians, who were baptised in their infancy. The parts of these rudimentes of Christian doctrine, which they cal *Catechisme,* are the *Lawe and the Gospel,* or (as it is said in the place afore named vnto the Hebrews) *repentance and faith in Christ.* Semblably the fathers also write *Briefe summes of doctrine:* certain remnants of which we see as yet in Popery.\n\n*Now it behoueth that the youth be by and by instructed in this doctrine, and doe knowe the foundation.* 1. Because of the commandement of God,[^4] *Thou shalt tell them vnto thy children.* 2. Because we are so corrupted, that, except we be timely informed of the wil of God, hardly, or neuer we learne to do things acceptable vnto God, and scarsely suffer ourselues with much adoe to be withdrawen from those errors which happily we drunk in, in our childhood. 3. Because we are to hold the foundation, vpon which we may build, and vnto which we may referre those thinges which wee reade.\n\n4\\. Because God receaueth not into fauour those, who by their iudgement cannot discerne betweene things honest and dishonest (this is to be vnderstood touching those, who are able to receaue instruction) neither doth saluation befal to those who haue vnderstanding, without agnising and profession of the truth, or without faith & repentance. *This is life eternall,*[^5] *that they know thee to be the only verie God.* And, *faith commeth by hearing.* Now no man beleeueth in him of whom he hath neuer heard. There must therefore in the Church be deliuered such a summe of doctrine, of which the ruder and yonger sort also may bee capable. 5. Because of order and seemlines. For as the Children of the Iewes after Circumcision were instructed in the Lawe: so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion. 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen. *Obiection.* But we may haue an implicit or confused faith. Therefore no neede of instruction. *Aunswere.* No faith is without knowledge: therfore there is need of instructiō.[^6] *How shal they beleeue in him of whom they haue not hard? He that beleeueth not in the Sonne, the wrath of God abideth on him.*\n\n[^1]: What a Catechisme is.\n[^2]: Gen. 17.1. Gen. 22.18.\n[^3]: Heb. 6.1.\n[^4]: Deut. 6.7.\n[^5]: Iohn. 17.3. Rom. 10.17.\n[^6]: Rom. 10.14. Iohn. 3.36."},{"number":4,"title":"OF THE HOLY SCRIPTVRE","part":"A CATECHISM OF CHRISTIAN RELIGION","questions":[2],"paragraphs":[],"clauses":[],"items":[],"text":"We see all men, who at leastwise striue not to cast off all sense of humanitie, to imbrace and professe some opinion of God and his wil, as also some manner of worshipping him, partly drawen from nature her selfe, and partly by persuasion receaued: which is it that they cal *Religiō.* Now albeit al wil easily grant that to be the true Religion, which hath beene deliuered by God himselfe, neither will they seem to haue come vnto that degree of impudency, as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil: yet notwithstanding, which maie be that Religion deliuered from aboue, wil neuer be agreed vpon amongest men, vntil our Lord Iesus Christ returning to iudge the quick and dead, doe decide the controuersie. There are two opinions of Religion. *The one* deemeth that in euery Religion, which doth leade a man towardes God, saluation is to be found. *The iust man shal liue by his faith,* that is, euery man (as these men interpret it) shall liue by his faith, what maner so euer it be. But this opinion is not true: because there is but one true Religion: others are false, lying at variance with the true, according as it is said: *He that beleeueth not in the Sonne, the wrath of God abideth on him. The other opinion* thinketh (and that rightly) that that is the true Religion, in which God is truely worshipped, and that to be but one, & that in it onely men shal be saued. But the Church of God doth certainly know, and though all the Diuels and wicked ones stamp at it, doth professe that this is the alone true and wholesome doctrine of God and his worship, which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers, and afterwards would haue to be contained in the scriptures by the Prophets and Apostles. Since then whatsoeuer we may affirme of God and the saluation of men, doth depend on the written word, we wil first consider these foure things as touching the Scripture, before wee come to make recitall what our selues affirme.\n\n1 *What the holie Scripture teacheth: or, how Christian doctrine is diuided.*\n\n2 *What Religion, deliuered in the Scriptures, differeth from other religions: or how we ought to discerne the true Church, and to disseuer her from other sects.*\n\n3 *From whence it appeareth, this Religion alone to be true and diuine: and al others to be forged.*\n\n4 *For what cause no doctrine besides the holy Scripture is to bee receaued into the Church.*\n\n## OF THE FIRST QVESTION\n\n[^1] THE argument and summe of the whole sacred Scripture cannot be more rightly, nor more simply, nor with more perspicuous breuitie comprised, thē the holy Ghost hath comprised it in the ten commandements, & Creed, in which the Articles of our Faith are rehearsed: which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes, the Law and the Gospell. The Catechisme of Heidelberg maketh mention of three, of which yet the first & the third appertaine vnto the Law. Others make fiue parts: The Decalog or tenne commandements, the Law, the Creed, the Sacraments, and praier. But the *Decalog* is the summe of the Law: and therefore is it to be referred vnto the Law, which is the former part. *The Creede* conteineth the summe of the Gospel: and therefore must it be referred vnto the Gospell, which is the secōd part. *The Sacraments* are as appurtenāces adioined vnto the doctrine of the Gospel: therfore also they are referred vnto the second part. *Praier* is a part of the worship of God; and therefore to be referred vnto the Law. There are also who say, this doctrine of the Church is diuided. 1. Into the doctrine as touching God, 2. into the doctrin concerning his wil, 3. into the doctrine concerning his works. But these three parts are handled both in the Lawe, and in the Gospel.[^2] 1. For al the doctrine concerning God is either of the nature, or of the will, or of the workes of God. Wherefore what the nature of God is, is taught in the Law and Gospel. His wil is seene either in his commandements, or in his threatnings, or in his promises. Now his works either are his benefites, or the iudgementes of his will, which are to be beheld in the creation, after the fal, & in the restoring of man. Besides these, the sinnes also of men and diuels are described. And of all these wee are taught, either in the Law, or in the Gospel, or in both. Wherefore the Law & the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture.\n\n2 Christ himselfe hath made this diuision, saying: *So it is written, and so it behooued Christ to suffer,*[^3] *and to rise from the dead the third day, and that in his name should be preached repentance, and remission of sinnes.* Now all this is conteined in the Law and the Gospell.\n\n3 Because the Law and the Gospel doe comprehend the same, which are comprehended in the writings of the Prophets and Apostles, and in the doctrine of the Church, in which is comprehended, what God hath done vnto vs, and what of vs hee requireth. Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel.\n\n4 We doe gather also the self-same argument of the holy scripture by this,[^4] that the bookes of the Prophets and apostles are called *the old and new Testament.* For it is wel known that here by the name of *Testament* is meant the couenant. If then the couenant which is between God and the faithfull bee described in these bookes, it must needes bee that in them is declared what God promiseth and what hee doth vnto vs, to wit, his fauour, remission of sinnes, his holy spirit, righteousnes, and life euerlasting, and preseruation of his Church in this life, by and for his sonne our mediatour: as also what he requireth of vs, that is to say, faith, by the which we receaue his benefits: and a life framed according to his commandementes, by which wee declare our thankfulnes. And these are the thinges which are taught in the Law and Gospell.\n\n5 Neither is the meaning of the holy Ghost otherwise,[^5] when in a woorde he sayeth, that Christ is taught in the whole Scripture, and that hee alone is to be sought there. For Paul truely, as also the rest of the Apostles, did not propose a maimed, but a whole doctrine vnto the churches, euen as himselfe witnesseth, Act. 20. *That hee kept nothing backe, but shewed all the counsell of God concerning the Ephesians.* And yet the selfe-same Apostle 1 Cor. 2. saith: *That hee knew nothing but Jesus Christ, and him crucifyed.* And Cap. 3. *That the foundation of the doctrine of the Church is Christ alone:* And that this foundation is common to the Prophets together with the Apostles. Wherefore the Doctrine concerning Christ, is the summe and scope of the Scripture, and the foundation laid by the Prophets and Apostles, on which whosoeuer rely not, they are not stones of the Temple of God, that is, members of Christes Church.\n\n## OF THE SECOND QVESTION\n\nSince that we do vnderstand, what is the Doctrine of the Church,[^6] cōteined in the books of the Prophets and Apostles, to wit, the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ: easie it is & necessarie for vs to discerne it from al other religions. 1 Because of the commandement of God,[^7] which ought to suffice vs whether we know the cause, or no. *Flie Idols, Depart from her, my people. Be not yoked with Infidels. Be yee holy. Touch no vncleane thing, yee that beare the vessels of the Lord. Hee that bringeth not this doctrine, bid him not, God speede.*\n\n2 For the glorie of God: who as hee will not haue him-self coupled with idols and diuels: So also hee will haue his truth seuered from lies, and his houshold to bee separated from the enemies of the Church, that is, from the children of Satan. It were contumelious so to thinke of God, as that he would haue such Children, as persecute him. *There is no agreement betweene Christ and Belial.*\n\n[^8]3 For our owne saluation, and that in two respects. 1. That the Church may be known, that is, may be beheld, vnto the which the faithful may ioyne them-selues. Whereas if thou canst not discern the true Church from the false, thou shalt not know vnto which to ioyne thy selfe, and what maner of woorship thou oughtest to follow. For God will, that all which are to he saued be gathered vnto the Church, according as it is said, Out of the Church there is no saluation. 2. In regard of our comfort: that euery one may know of what kingdome they are, and whether they be of those vnto whom God promiseth saluation. This canst thou not know, except thou canst discerne the true Church from false churches.\n\n4 The doctrine of other sectes,[^9] and the difference is necessarie to be knowen, that our faith and comfort may bee the surer, when as we see that to be in our Church, which is wanting in others: likewise when as wee perceiue what is the cause, why they who make profession of our doctrine he saued, but all other sectes together with their sectaries be damned.\n\n5 Least wee being deceaued should embrace the doctrine of some other sect, for true Religion.[^10] *For there is no saluation in any other: neither among men is there giuen any other name vn•der heauen, whereby wee must bee saued.* Therefore is it said, *He that is the sheepheard of the sheepe, him doe the sheep follow: because they know his voice: and they wil not follow a stranger, but they flee from him; for they know not the voice of strangers.* It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues, according vnto the rule 1. Iohn. 4 *Beleeue not euerie spirit.* For Sathan is wont to transforme himselfe into an Angel of light, and the most part of Heretikes doe imitate the woords of true teachers, whereas their opinions are most different. And wee oftentimes see that the ruder sort, when as they perceaue some similitude in some either rites or opinions, are easily lead to beleeue, that the aduersaries of the Church do professe either the same religion with vs, or not so bad as wee make it: or since that they haue some thing common with vs, that it is not much material whether they let passe some thinges, or ad some others. Wherefore least some shewe of likenes may beguile any man, it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight.\n\n6 Least we be partakers of the punishments which are to[^11] come on such men.[^12] *Goe out of her, that ye be not partakers in her sinnes, and that ye receaue not of her plagues.*\n\n[^13]7 That the wicked may bee left vnexcuseable. For albeit an acknowledging of God is neither sufficient to saluation, nor true without the doctrine of the Church: yet so much of God is manifested vnto al men, as is sufficient to take away al excuse from them for their impiety. For neither vnto these very things, which may truely bee gathered concerning God by the light of nature and frame of the world, do they giue their assent, neither go they forward to seeke a more full knowledge of God, vnto the which those thinges are as it were spurs to pricke them forward: but either they doe quite and clean reiect them, or they draw them vnto an other meaning, and stitch their own inuentions vnto them, besides and against the testimonie of the whole nature of things and their owne consciences. So that they are ignorant indeed of God, but that of stubbornes and of purpose.\n\nAnd this is the very cause why at length they are oppressed with desperation, because they are conuicted by the force of the trueth to haue stubbornely sought after error and blindnes.\n\n### The difference of this true doctrine from others\n\n1 This doctrine was deliuered from God: other Sectes are sprung from men, and haue beene inuented by Diuels.\n\n2 True Religion hath firme testimonies, diuine, such as quiet consciences,[^14] and conuince al other Sects of error.\n\n3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God, rightly vnderstood and vncorrupt: and both the Tables of the Law are perfectly kept. As for other Sects, they cast away the principal parts of Gods Law, that is to say, the doctrine concerning the true knowledge and worshippe of God, which is contained in the former Table of the Decalog: as also they do reiect the inward and spirituall obedience of the second Table. That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table, or concerning the outwarde and ciuile duties towardes men.\n\n[^15]4 The whole Gospel of Christ, & that rightly vnderstood, is in the true church alone taught, and in this true doctrine alone is it contained. Other sects either are clean ignorant of it, as the Ethnickes, Philosophers, Iewes, Turkes, who also are as very enemies of the Church: or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors, of which part yet they neither know nor perceiue the vse, as the Arrians, Papists, Anabaptists, and al other Heretikes, of whom some concerning the person, others concerning the office of our mediator, maintaine errors. Al these, though they arrogate vnto themselues the title of the Church, and professe the name of Christ: yet (since that they depart from that onely foundation of the Church which is Christ, that is, since they do not acknowledge Christ either to be true God, or true man, neither do seek for righteousnes and saluation wholy in him) they are not the members of the true Church not so much as in outward profession, as it is said, 1. Iohn. 4. *Euery spirit which confesseth not that Jesus Christ is come in the flesh, is not of God: and this is the spirit of Antichrist.*\n\n### The difference of this true Doctrine from Philosophie\n\nIt is true that wee studie Philosophie, and not the Doctrine of other sectes: but yet there is a very great differēce between these twoo Doctrines. 1. Philosophie is whollie naturall: but the principall part of this doctrine (that is, the Gospel) is reuealed from aboue euen from God. 2. Only this doctrine declareth the Gospel: Philosophie is quite ignorant of it. 3. The Doctrine of the Church sheweth the originals of our miseries: Philosophie doth not so. 4 This doctrine whereas it doth assure vs of eternal life, it doth minister comfort vnto our consciences, and sheweth vs the way how to wade out of dangers: Philosophie teacheth vs not so much as this. 5. Of this we are taught the whole Law: Philosophie letteth passe the chiefest partes. Indeede Philosophie conteineth two partes profitable for mans life, as Logick, Mathematikes & others which God would not deliuer in this doctrine: But as concerning this doctrine, Philosophie hath but a little part of the Law, & that obscurely, and that taken out but of a few preceptes of the Law. It hath certain common comforts: those that are not common it hath not, as being proper vnto the Church. *Commō* comfortes are these. 1 The prouidence of God, or the necessitie of obaying him. 2. A good conscience. 3. The woorthines of vertue. 4. The final causes or the endes which vertue proposeth. 5. The examples of others. 6. Hope of reward. 7. A comparing of euentes: because a lesse euil is compared vnto a greater. Those comforts which are *not common* but proper vnto the Church, are, 1. Remission of sinnes. 2. The presence of God in miseries themselues. 3. Our finall deliuerie.\n\n### Certaine notes or markes, by which the Church is distinguished from others\n\nThe marks, which distinguish the Church, or the professors of true doctrine from others, are these. 1. Puritie of doctrine. 2. The right vse of the Sacramentes. 3. Obedience towards God and his doctrine, both in life and maners. Many times truly great vices do grow in the Church, but they are not maintained, as falleth out in other Sectes. For the true Church is the first her selfe that doth comprehend and condemne them, before any other. As long as this remaineth, so long remaineth the Church.\n\n## OF THE THIRD QVESTION\n\n[^16] GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures, that no man without extreme and manifest impudencie, such as was the Diuels in paradise, durst saie that anie thing, if it were once apparantly knowen to haue beene spoken or commaunded by God, might be called into question, or that any man might refuse to obey it. Here-hence are those things so often inculcated in the Prophets, *Hearken O heauens, & hearken O earth, For the Lord hath spoken. Thus saith the Lord. The woorde of the Lord came to Esaias, Jeremias, &c.* Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God, there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them. But whether these bookes were written by diuine instinct, and by what proofes and Testimonies we are certaine of so great a matter, this is a question not to be let passe of vs.[^17] For except this aboue all other things remain stedfast and immoueable, that whatsoeuer we read in the bookes of the Prophets and Apostles, doth as truely declare the wil of God vnto vs, as if wee did heare God openly speaking to vs from heauen: it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned. Wherefore it is a consideration worthy those who are desirous of the Glory of God, and do seeke for sure comfort, to enquire whence it may appeare vnto vs that the holy Scripture is the word of God. To this question now long since answere hath bin made by the Papists, that forsooth it is not otherwise certain,[^18] then because the Church doth confirme it by her Testimonie. But we, as we neither reiect nor contemne the Testimony of the true Church, so we doubt not but their opinion is pestilent and detestable, who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church.\n\nFor first, wicked is it and blasphemous to say,[^19] that the autority of Gods woord dependeth of the testimonie of man. And if it be so, that the chiefest cause, why wee beleeue that the scriptures were deliuered from heauen, be the witnes of the church, who seeth not that heerby the autoritie of mans voice is made greater, then of the voice of God? For he that yeeldeth his testimonie vnto an other, so that he is the onely or the chiefe cause, why credence is giuen vnto the other, out of all doubt greater credite is giuen vnto him, then vnto the other who receiueth his testimonie. Wherefore it is a speech most vnwoorthy the maiestie of God, that the voice of God speaking in his holie booke is not acknowledged, except it bee confirmed by the witnesse of men.\n\nSecondarily:[^20] wheras the doctrine of the Prophets & Apostles doth preach of so great matters, as the certaine knowledge of thē is so greatly desired of all, who are well disposed, and the conflictes of doubtfulnes in all mens mindes are so great: what full assurance of our faith can there bee, what sure consolation against the assaultes of temptations, if that that voice, on which our confidence relieth, bee no otherwise knowen vnto vs to bee indeed the voice of God, but because men say so, in whom wee see so much ignorance, error, and vanitie to bee, that no man scarcely, especially in matters of some weight, doth attribute much vnto their woorde, except other reasons concurre with it.\n\n[^21]Thirdly, the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked, if we going about to stop their mouthes do therefore onely desire that we should be credited, that our Religion is from God, because our selues say so. For if they bee by no other confutation repressed, they will with no lesse shew of truth deny it, than wee affirme it.\n\n[^22]Last of all, the scripture it selfe in many places is against this opinion, & doth chalenge a far higher authoritie vnto it selfe, thē which hangeth vpon mens woords. For so sayth Christ himselfe, Iohn. 5. *I receiue not the record of man:* signifieng thereby, that his doctrine stood not, no not on Iohn Baptists testimonie, although yet he did alleadge it, but as of lesse account, that he might omit nothing, by which men might be moued to beleeue. Therefore he addeth, *But I saie these thinges that you may beleeue, I haue a greater witnes then the witnes of John.* And if Christ nowe beeing humbled said these thinges of himselfe, then surely shall they be no lesse true of him being in glory, and sitting in his throne: And 1. Corinth. 2. Paul saith: *My word and my preaching stood not in the entising speech of mans wisedome, but in plaine euidence of the spirit, and of power, that your faith should not be in the wisedome of men, but in the power of God.* If so bee then our faith must not rest no not vpon reasons wisely framed by men, much lesse shal it depend on the bare word of men. Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles. If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles, as on the foundation: the certainty of the Scripture cannot hang on the Churches witnes. For so should not the Church be vpheld by the testimonie of the Prophets and Apostles, but by her owne. And 1. Iohn. 5. it is said; *If we receiue the witnes of men, the witnes of God is greater.* If it be greater, then the authoritie of it hangeth not on the record of man: But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice, then vnto the Church affirming the same.\n\nNow that it is said of the contrary,[^23] *That by the Churches Obiection. 1 record alone it doth appeare vnto vs, that the sacred bookes, which wee haue, were written by the Prophets and Apostles, whose names they beare in their forhead, and that euen vnto vs they are come vncorrupt:* this we grant not. For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints, that no fained or forged thing is in these books, thē it can be by the Church, and all the creatures of the world confirmed. They therefore who stand vpon the Churches testimonie alone in this point, shew that themselues haue not as yet felt or vnderstood the chiefest testimonies.\n\nFurthermore they say, *that the bookes authentike,*[^24] *or* as they Obiection. 2 terme them, *Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement: and therefore that the autority of holy canon doth depend on the churches wisedome.* But that this difference of the bookes is not determined by the churches iudgement, but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church: this is easily to be vnderstood, if the causes of this difference be considered. For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter, then in others, of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these books themselues,[^25] nor out of others, which are canonicall, that they were written either by the Prophets, or Apostles: because either they were not penned by those, whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit: or themselues do not shew any certaine authors of them: or by their forme of speech or other reasons it may be gathered, that they were not left of them, whose names they beare. Now as touching either this euidence of the spirit, or certainty of the authors, we builde not our iudgement on the testimonie of the Church, but of the bookes themselues. And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall, and the foundation and rule of our faith, and do therefore accept of the doctrine of other some, because they agree with the canonicall: but rather for the verie causes of this difference which wee finde in the bookes them-selues.\n\nObiection. 3[^26]As for that, which some men say, that the Church is ancienter then the Scriptures, and therefore of greater autoritie, it is too trifling. For the woord of God is the euerlasting wisedome in God him-selfe. Neither was the knowledge of it then first manifested vnto the Church, when it was committed to writing, but the manifesting of it began together with the creation of mankind, and the first beginnings of the Church in paradice: yea, *the woord* is that *immortall seede* of which the Church was borne.\n\n[^27]The Church therefore could not bee, except the woord were first deliuered. Now when wee name the holy Scripture, wee meane not so much the characters of the letters and the volumes, but rather the sentences which are conteined in them, which they shal neuer be able to prooue to be of lesse antiquitie then the Church. For albeit they were repeated and declared often after the beginning of the gathering of the Church:[^28] yet the summe of the Law & Gospell was the same for euer.\n\nTo conclude, neither is that which they assume, alwaies true, *That the autority of the ancienter witnes is greater thā of the yōger.* For such may be the conditiō & quality of the yonger witnes, that he may deserue greater credit then the ancienter. Christ being man, bare witnes of himselfe: Moses also and the Prophets had long time before borne witnes of him: neither yet is the autoritie therefore greater, no not of all the other witnesses, then of Christ alone: In like sort the Church witnesseth that the holy Scripture, which wee haue, is the woord of God: The Scripture it selfe also doth witnes of it selfe the same, but with that kinde of witnes, that is more certaine and sure than all the othes of Angels and men.\n\nThere is alleadged also to this purpose a place. 1.[^29] to Timot. Obiection. 4 3. Where *the Church is called the pillar and ground of the truth.* But since the Scripture doth teach otherwhere, and that not once, that the foundation of the Church is Christ and his word: it is manifest inough that the Church is the pillar of the truth, not a foundamentall or vpholding piller, but a ministeriall, that is, a keeper and spreader of it abroad, and as it were a mansion place or sure seat, which might carrie the truth left with her, and committed vnto her, in the open face of all mankinde:[^30] euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges: neither yet did Paul get credit vnto the Gospell, but the Gospell vnto Paul. So likewise are the Apostles termed pillars, Galat. 2. not that the Church rested on their persons, but that they were the chiefe teachers of the gospell, and as it were the chieftaines and maisters of doctrine. For a man is not bound to beleeue those that teach, on their bare woord, but for the proofes which they bring of their doctrine.\n\nFurthermore, they alleage a sentence of Austin out of Obiection. 5 his booke entituled against the Epistle of the foundation,[^31] chap. 5. *I* (saith Augustine) *would not beleeue the Gospell, except the authoritie of the catholicke Church did mooue mee thereunto.* But first, if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie: yet might there not bee fashioned a rule hence of that, which all men either did or ought to doe.\n\nBut that this is not the meaning of Austine,[^32] which these mē wold haue, they do easily perceaue, who weigh both the whole course of this place, & the phrase of speech which is vsual vnto Austen. For Austen going about to shew, that the Manichees were destitute of al proof of their doctrine; first he opposeth one, who as yet beleeueth not the gospel, and denieth that such a one is able any way to be conuicted by the Manichaeans: for he were to be conuicted either by argumentes drawen out of the doctrine it selfe, of which the Manichaeans haue none; or by the consent of the catholike Church, from which themselues were departed: for example sake, he proposeth himselfe, who should not haue had beleeued the Gospel, except the authoritie of the catholik Church had moued him thereunto. Austen therefore speaketh this not of himselfe, as hee was then, when hee writ these things against the Manichaeans, but of himselfe, before hee was yet conuerted, or not sufficiently confirmed. And that hee speaketh not of the present, but of the time past, the words that follow do manifestly declare: *whom then I beleeued, when they said: Beleeue the Gospel: why should I not beleeue them when they say: Beleeue not a Manichean?* For hence it appeareth, that when he saith he was mooued especially by the authority of the Church, he meaneth it of that time, at which he obeied the Churches voice, that is, departed from the Manichaeans vnto the true Church. But after that once he was conuerted, and had perceaued the truth of doctrine; that his faith was not now any more builded on the authoritie of the Church, but on a far other foundation, himselfe is a most sufficient witnes for vs, whereas in the selfesame book,[^33] cap. 14. he saith on this wise: *Thou hast purposed nothing els but to commend that thy selfe beleeuest, and to laugh at that which I beleeue. And when as I of the other side shal commend that which myselfe beleeue, & laugh at that which thou beleeuest: what dost thou thinke we must determine, or do, but euen to shake handes with them, who bid vs to know certaine things, and afterward will vs to beleeue things that are vncertain: and let vs follow them, who bid vs first to beleeue that, which as yet we are not able to perceaue, that being more enhabled by faith it self, we may discerne to vnderstand that which we do beleeue, not men now, but God himselfe inwardly strengthning and illightning our mind.* Wherefore they do manifest iniury vnto Austen, who draw that which himselfe confesseth of himselfe, when hee was not yet conuerted, or was but weake, vnto that time, when he affirmeth far otherwise not of himselfe onely, but of al the godly.\n\nFor so reuerent a regard ought we to haue of the worde of God, and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers, that we beleeue God, yea without any creatures Testimony: euen as Elias forsooke not god,[^34] no not when he thought *that himselfe only was left aliue of the true worshippers of God.* If therefore either Austen, or whosoeuer els being not as yet conuerted vnto religiō, nor as yet hauing experiēce of the certainty of it, in his hart,[^35] was moued rather by humane thē diuine Testimonies to imbrace it: it cānot therof be gathered that the certainty of the holy scripture depēdeth on no other Testimonies, or that by no other wee are assured of it: because that, that some are moued especially by humane voices to reuerēce it, commeth not therof to passe, for that the Scripture is not maintained by any other authority: but it chaunceth through the fault and weaknes of them, who sticking vpon humane records, do not feel as yet, or vnderstād diuine. An image and example of these degrees of faith is in the storie of the *Samaritan* woman, Iohn. 4. *For many of the Samaritans are said to haue beleeued in Christ, because of the speech of the woman who testified, that he had told her whatsoeuer shee had done.* But after that they had had Christ with thē for two daies, many more beleeued because of his owne speech: and they said vnto the woman: *Now we beleeue not because of thy saying: for we haue heard him our selues,*[^36] *and know that this is indeed the Christ the Sauiour of the world.* Al men come not by the same occasions, nor haue not the same beginninges vnto faith. Rom. 11. *Paul saith, that saluation was come vnto the Gentiles, and that he did magnifie his ministerie, that the Jewes might bee prouoked to follow the Gentiles.* In the first of Peter, cap. 3.[^37] *wiues* are willed to *be subiect vnto their husbandes, that euē they which obey not the woord, may without the woord be wonne by the conuersation of the wiues, while they behold their pure cōuersation which is with feare.* Euen then as the Samaritans were moued, first by the speech of the woman to beleeue in Christ, but after they had seen Christ and heard him, they were so confirmed, that they said they would now beleeue though the woman hold her peace: so also may it bee, that they which are not as yet conuerted, or are but weaklings, may be moued especiallie by the Churches testimonie, as which runneth more into their eies, to giue credence vnto the Scripture: who yet neuerthelesse after they are once illuminated with a more plentifull light of faith, do find by experience, that they are confirmed by a far superior and more certain testimonie, that the Scripture is the woord of God, and do know by the force and euidence of it, that they must keepe their faith, were all the Angels and men perswaders to the contrary: as it is said by the Apostle: *Though we or an Angel from heauen preach vnto you otherwise thē that which we haue preached vnto you,*[^38] *let him bee accursed.* By these thinges therefore it may bee vnderstood, that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation: and yet the autoritie of the holy Scripture not to hang vpon it: but that out of the Scripture it selfe rather wee must learn, by what argumentes wee may bee brought to know that it was deliuered from God. Because that God himselfe doth witnes it: and also such is the force and quality of that heauenly doctrine, that although all men should gainsay it, yet it would not be any otherwise more manifestly & certainly knowen to bee the voice of God, then by it selfe.\n\n[^39]But least any man may thinke, that by any argumentes, which euē reason by a naturall light iudgeth to bee sound, without the singular grace of the spirite this may bee wrought in the mindes of the wicked, as either to obey the truth, or to leaue off to reproch it: first hee must remember that the arguments or testimonies are of two sortes, which shew the certainty of Christian religion, and maintaine the autority of the Scripture. For there is but one onely testimonie, which is appropriated vnto them alone who are regenerated by the Spirit of Christ, and vnto them alone is it knowen, the force of which testimonie is so great, that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles, but it also forcibly inclineth and moueth our hartes to the embracing and following of it. Other testimonies whatsoeuer may bee brought, they are vnderstood indeed both of the godly and the wicked, and do compell their consciences to confes, that this religion rather than others is pleasing vnto God, & that it came from him: but vnlesse that one other come also, which is knowē of the godly alone, these testimonies wil neuer bring to pas that mē shal embrace the truth, although it be knowen vnto them. The arguments therfore which shew the truth & certainty of the scripture are these.\n\n[^40]1 Puritie and perfectnes of doctrine. For wee haue the pure & perfect doctrine as of the Gospel, so also of the Law. Now other sectes haue not both the tables of the Law perfect: the first many haue in part: the second but in some part also, and that stained with many lies.\n\n2 The Gospel it self.[^41] Because it yeeldeth sure consolatiō to mens consciences, shewing the onely way of escaping sin & death. The nature of man was not created to destruction. Wherfore that doctrine, which sheweth deliuerie, without violating the iustice of God, is vndoubtedly true & certain.\n\n3 The antiquity of this doctrine:[^42] because it is found to be most auncient, partly by conference: For if wee confer this with other doctrines, wee shall find it to be pure and most true, as deliuered from God, from which men afterwardes fell away. Other sectes haue sprung vp at other times, and again haue perished: this hath continued, though it hath bin mightily oppugned by her enimies.\n\n4 Miracles proper vnto the Church,[^43] which tend to the same end, that they may declare & confirme this doctrine.[^44] For albeit mention is made also of some miracles of the heathen, & it is said of Antichrist and false prophets, *that they shall woorke signes and great woonders, so that the verie elect themselues, if it were possible, should be seduced:* yet these neither in number, nor in greatnes are equall vnto the miracles of the Church; and by the ende, for which they are done, it may easily be discerned, that they are not wrought by any diuine power. Wherefore there is a double difference especially by which true miracles are seuered from false.\n\nFor first those miracles which are vaunted of by the enemies of the church are such,[^45] as without changing the course and order of nature may bee done by the sleightes & iuglings of men or diuels: & seeme therefore to others to be miracles, because they perceiue not the causes of them,[^46] and the meanes whereby they are wrought. Furthermore they haue this as their chiefe end, that they may confirme idols, superstitions, manifest errors & mischiefs. But the miracles with which god hath set foorth his church, are works either besides or contrarie vnto the course of nature and second causes, and therefore not wrought but by the power of God. The which that it might be the more manifest, god hath wrought many miracles for the confirming of his truth, whose verie shew the diuel is neuer able to imitate or resemble: as are the raising of the dead, to stay or call backe the course of the Sunne, to make fruitles and barrain women fruitful. But especially the miracles of God are distinguished by their endes from the diuelish and fained. For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God, and that in respect of the glorie of the true God, of godlines, and holines, and the saluation of men,\n\nAnd therefore is it said of the miracles of Antichrist, 2. Thessal 2. *That his comming shal bee by the working of Sathan, with al power and signes, and lying wonders, and in al deceiueablenes of vnrighteousnes, among them that perish. &c.* Now if any be so bold as to cal in question,[^47] whether or no the miracles which are reported in the Scriptures were done so indeed, he is out of al question of ouer great impudency. For he may after the same maner giue the lie to al both sacred and profane histories. But let vs first vnderstand, that as other parts of the holy story, so especially the miracles are recited, as things not wrought in a corner, but done in the publik face of the Church and mankind. In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles, which men had neuer seen. Furthermore, the doctrine which they brought, was strange vnto the iudegement of reason, and contrarie to the affections of men: and therefore their miracles, except they had bin most manifest, woulde neuer haue found credite. Also it clearly appeareth, both in the miracles themselues, and in the doctrine which is confirmed by them, that they who writte them, sought not their owne glory or other commodities of this life, but only the glory of God, & mens saluation. To these arguments agreeth not only the Testimonie of the Church, but the confession also of the verie enemies of Christ, who surely, if by any meanes they could, woulde haue denied and suppressed euen those thinges that were true and knowen, much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure.\n\n[^48]5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine: in like manner the foretellings of thinges to come, and the correspondence of euentes, which could not bee foretold but by God reuealing them. And albeit the heathens also, and others boast of their prophecies, and oracles: yet great and manifold is the difference betweene them & the sacred Prophecies, which sheweth euidentlie enough, that these were vttered by diuine instinct; but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God. For they squared from the truth and iustice of God before time reuealed: they countenanced wickednesse and idolatry: they were poured out by Prophets who were stirred with a furious and diuelish pang: they were darke, or doubtful: and wheras they were vncertaine, oftentimes by a false hope they allured those who listened vnto them into hurt and destruction: at leastwise they were vttered of such things, whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before, or else because he did know that by the permission and commaundement of God hee should bring them to passe. Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished; neither doe they diminish the authoritie of the holy Scripture, in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these.\n\n6 The confession of the enemies them-selues,[^49] because whatsoeuer is true & good in other Sects, that also Christian Religion hath, and that more clearly and better: neither can those natural principles be refelled. And if other sectes haue anie thing which agreeth not with our doctrine, that may easily be refuted: but if they haue any thing which cannot be refuted, they haue stollen that from vs, which is the Diuels woont. Yea our verie enemies themselues are constrained to confesse that our doctrine is true: yea the Diuel himselfe too: *Thou art the Sonne of God.*[^50] For of that force and nature is the woord of God, that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted, how much the more stubburnelie they kicke against the pricke. Euen as it is said, Heb. 4. *The word of God is liuely and mightie in operation, and sharper then any two edged sword, and entereth through euen vnto the diuiding asunder of the soule and the spirit, and of the iointes and the marrow, and is a discerner of the thoughts and intents of the hart.* And Luke. 21. *I wil giue you a mouth and wisedom, wher-against al your aduersaries shal not be able to speak or resist.*\n\n[^51]7 The hatred and oppugning of this doctrine by the diuel and the wicked, which is a testimonie that it is true: *For the truth breedeth hatred: The diuel was a lier from the beginning:* He endeuoureth therefore to oppresse the Law and the Gospell, that faith and honestie may bee destroied. He doth therefore together with his complices persecute the truth: because it doth more sharply accuse him than other sectes.[^52] *The world hateth me, saith Christ, because I testify of it, that the woorkes thereof are ill.*\n\n[^53]8 The maruailous preseruation of this doctrine against the furies of Satan, and enemies of the Church. None is so much assailed; none also continueth so sure. Others are not assailed, and yet they perish most speedily.\n\n[^54]9 The punishmentes of the enemies, as of Arius, Iulian, and others. Albeit in the world for the most part the wicked florish, and the Church is oppressed: yet that it falleth not Objection. 1 so out by chaunce,[^55] neither because God is pleased with them, the euents witnes, and the Scripture very often doth iterate it. For the Church is alwaies preserued, euen amidst her persecutions, when as the short felicity of Tyrants & wicked imps hath a most dolefull and aeternall destruction following it. But God suffereth them for a while to haue their swinge, and to florish, that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried & vnto the wicked there may be left a time of repentance, and when they abuse the long-suffering of God, that then at length so much the iuster and heauier plague may light on them. And therefore the holy Scripture in so many places, as in the Psalmes, 37.52.57.58. & often elsewhere comforteth the godly against this kind of tentation, foretelling, vnto them, defence and deliuery, but destructiō Obiection. 2 vnto their enemies.[^56] Neither is thereby the force of this proofe weakned, because that all the persecutours of the Church are not in Tragicall manner taken out of this life. For whiles God doth take vengeance on most of them in this life, he doth sufficiently shew what he would haue to be thought of the rest, verily, that they are his enemies, whom without they repent, he will plūge into aeternal plagues, the beginning and feeling of the which is desperation, in which all the enemies of Christian Religion end their daies, yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest,[^57] that they are Obiection. 3 not onely for other transgressions so punished of God, God doth so often denounce in his worde, that such shal bee the ends of his enemies, and that for this very cause, because they go about to extinguish the people and true worship of God. Yea furthermore they are not a few, frō whom, while they lie in torments, their cōscience wresteth out this confession, that they haue drawen these miseries vpon themselues by persecuting the godly: as from Antiochus Epiphanes, & Iulian the Apostata. And since that al the aduersaries of the Church in their calamites and death are destitute of comfort, it is manifest that they suffer as the enemies of God, and therefore are far from true Religion.\n\nNow that which the wicked alone doe, there is no doubt but that is in the number of their Sinnes, for which they suffer punishment. Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them, euen as God himself saith of Pharao, *To this same purpose haue I stirred thee vp,*[^58] *that I might shew my power in thee, and that my name might be declared throughout all the earth.*\n\n10 The consent of true doctrine,[^59] and the iarring of others, euen about the chiefe pointes.\n\n11 The testimonies and confessions of Martyrs, who sealing with their blood this Doctrine, doe shewe euen in the middest of death that they indeede doe so thinke, as they taught, and that they drawe that comfort out of it, which they did preach vnto others. And hence also it appeareth Obiection. 1 that the certainty of this holy doctrine dependeth not on mens record,[^60] though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur, as a lesse principal proofe, vnto our confirmation: yet in their examples is seene a far other, euē the testimony of God himself, who strengthneth and comforteth them, so that they are ready to sustaine any thing for his name sake. Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs. For first Obiection. 2 they are far behind that number of Martyrs,[^61] which the Church hath.[^62] Againe there is not that alacritie and cheerfulnes found in them, in suffering punishmentes, which is in most of the martyrs of Christ, so that it may easily appeare that they neuer feele that security of conscience, and ioie of hart in God, which the Godly feele. And thirdly, which is chiefely to bee considered, the defenders of wicked doctrine suffer, as being cōuicted of their errors. But the godly, no falshood being shewed in their confession, are Tyrannically by their persecutors drawen vnto punishment, whereas the persecutors themselues are conuicted of their impiety and iniurie, euen as the Lord promiseth. *I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist.* Wherefore albeit sometimes some men suffer for their doctrine, the certainty whereof they are not able to confirme neither to themselues, nor to others: yet doe they it not fenced by any diuine strength and comfort, but being blinded by their owne stubburnes or pride, and the illusions of the Diuel they run headlong to destruction: contrariwise, it is saied of the godlies Martyrdome: Philip. 1. *It is giuē vnto you for Christ, not onely to beleeue in him, but to suffer for his sake.*\n\n12 The godlines and holines of those, of whom the sacred Scriptures haue been written, and who truely embrace this doctrine.\n\n[^63]13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs, whom the holy ghost hath vsed in committing this doctrine to writing.\n\n14 The testimonie of the holy Ghost which crieth in the hartes of the godly, Abba father. This testimonie doth not onely prooue (which all the former also do) but it perswadeth too. For faith is nothing els, then a firme assent, by which wee agree vnto all the woord of God deliuered vnto vs, and a confidence, by which euery one of vs do know & resolue, that God, according vnto the tenor of this Scripture, is mercifull & good vnto vs. Which confidence there followeth ioyfulnes resting in God, and calling on him, with an assured hope of obtaining those good things, which according to the prescript of his woord wee begge of him. Nowe that both of these, that is, both this assent or assurance of our doctrine, and the liuely consolation which thence springeth, neither do rest vpon the testimony of mē nor of any creature, but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles, read, heard and meditated of by them: this euery one of the godly through a liuely and certain feeling of their hearts haue experience of. This spirit therefore God adioyneth as a witnes vnto his woord. Esai. 19. *This is my couenant with them, saith the Lord, my spirite that is vpon thee, and my woordes, which I haue put in thy mouth, shall not depart out of thy mouth, nor out out of the mouth of thy seed, saith the Lord, from hencefoorth euen for euer.*\n\nThis spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples: Iohn. cap. 15. *When the comforter shall come, hee shall beare witnes of mee.* And cap. 16. *When he is come which is the spirit of truth, hee will lead you into all truth: for hee shall not speake of himselfe, but whatsoeuer hee shal heare shal hee speake, and hee wil shew you the things to come. Hee shall glorify mee: for hee shall receiue of mine, and shall shew it vnto you.* To this witnes do the Apostles appeal, as beeing the chiefe, and alone sufficient. The Apostle Paul 2. Cor. 1. *And it is God which stablisheth vs with you in Christ: who hath also sealed vs, and hath giuen the earnest of the spirit in our hartes.* And 1. Thes. 1. *For our Gospel was not vnto you in word onely, but also in power, and in the holy Ghost, and in much assurance.* And 1. Iohn. 2. *But yee haue an ointment from him that is holie, and yee haue knowen al thinges.* Wherefore wee must euer remember this, that by the alone witnes of the holy spirite wee are mooued forcibly in our harts, to beleeue the Scripture, and to submit our selues vnto it as vnto the voice of God: and that by al the other before alleadged Testimonies al men indeed are conuicted, and the godlie also profitably confirmed, but no man is turned vnto God thereby, without the spirit witnessing within him.\n\nFor whenas he once breedeth this most assured persuasion in our mindes, that the doctrine which is conteined in the holy Bible is of a truth the wil of God, & worketh that comfort and change of our minds and harts, which is promised and taught in this booke: by our experience and feeling it is so confirmed, that while this remaineth within vs, though al Angels & men should say contrarie, yet we would beleeue this to be the voice of God:[^64] but if that remaine not or be not in vs, though al should say it, yet we would not beleeue it. Neither doth not the spirit therefore establish the autoritie of the Scripture, because we are to examine what the spirit speaketh within vs by the rule of the Scripture: for before that this is done of vs, the spirite himselfe declareth vnto vs, that the Scripture is the word of God and inspired by him, & that he wil teach vs nothing in our hartes, which is not agreeable vnto that Testimonie before set downe of him in the Scripture. And if this be not first most certainlie persuaded vs of the spirit himselfe: we will neuer recal our opinions of God & his worship to the Scripture, as the onelie rule to trie them by. Now then after it is declared vnto vs by diuine inspiration, that the Scripture is a sufficient witnes of that diuine Reuelation in our harts, then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts, and we beleeue the Scripture affirming of it selfe, that *it was deliuered by diuine inspiration to the holie men of God:* as it said, 2 Tim. 3. and 2. Pet. 1.\n\n## OF THE FOVRTH QVESTION\n\n[^65] WHEREAS it appeareth vnto vs that it is the woorde of God, which the Prophets and Apostles haue left in writing: there is no man which doth not see, that the Scripture must bee the rule and squire, by which all thinges which are taught and done in the church, must be tried. Now all thinges, of which there vseth to arise questions in the Christian Church, doe appertaine either vnto doctrine, or vnto discipline and ceremonies. That the word of God ought to be the rule vnto both sorts, it is out of doubt. But in this place wee speake of the doctrine of the church, which consisteth in the sentences and decrees, which wee are bound by the commandement of God to beleeue or obey: and therefore they can not bee chaunged, by the autoritie of any creature: & they are become obnoxious vnto the wrath of God, whosoeuer submit not themselues in faith and obedience vnto them. To these decrees and preceptes the Papists adde many sentences, which not onely are no where deliuered in the Scripture, but are repugnant vnto it; and they contend, that the Church or the Bishops haue autoritie of decreeing: yea contrarie and besides the Scripture, what the Church must beleeue or doe: and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey. Contrariwise wee beleeue and confesse, that no doctrine is to bee proposed vnto the Church, not onely if it bee repugnant vnto the holie Scripture, but if it bee not conteined in it.\n\nAnd whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered,[^66] or doth not consequently follow out of the woordes of the Scripture rightly vnderstood, that wee hold may bee without any hurt or conscience beleeued, or not beleeued, chaunged, abrogated, and omitted.[^67] For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles, and the writinges and doctrine of others in the Church: first, that the Scripture onely neither hath, nor can haue anie error in anie matter; other teachers both maie erre, and oftentimes also doe er, when they depart from the written woord of God. Againe, that the Scriptures are beleeued on their own word, because we know that God speaketh with vs in them: others haue credit, not because themselues say so, but because the scripture witnesseth so, neither a whit more than they can proue by the Scripture. Wherefore we doe not reiect others doctrine and labors in the Church: but onely setting them in their owne place, we submit them vnto the rule of Gods word. This doctrine first is deliuered of God himselfe, and that not in one place onely of the Scripture: as Deut. 4. *You shal not ad vnto the word which I speak vnto you, neither shal you take away frō it.* And in the last Chapter of the Apocalyps: *I protest vnto euerie man, that heareth the words of the Prophesie of this book, if any man shal ad vnto these things, God shal adde vnto him the plagues that are written in this book. And if anie man shal diminish of the words &c.* Neither onely by these wordes is forbidden, that no false things & openly repugnant to the written woord be added to the doctrine of the church, but also that no vncertaine things, or things not appertaining vnto it be mingled therewith. For it is not in the power of any creature to pronounce what we are to thinke of God and his wil: but this is onely to bee learned out of that which is disclosed in his woord. And therefore the men of Beraea are commended, Act. 17. *Who searched the Scriptures daily whether those thinges were so.*\n\n[^68]Secondly, faith, which is spoken of in the Church, is a part of diuine worship, that is, the sure assent, by which wee embrace euery word of God deliuered vnto vs, because it is impossible for vs to be deceiued by it if we vnderstand it aright. Further also, that it may breed in vs a true woorshipping of God and comfort of our soules, it must stand sure and immoueable against temptations. But there is no certain doctrine cōcerning God & religion besides that which is knowen to be reuealed in his woord. We may not therefore giue the honor which is due vnto God, vnto men: neither may wee go from certain thinges vnto vncertaine, but cleaue onely to the woord of God in the doctrine concerning religion: and therefore humane decrees must not bee accounted amongst those preceptes which wee are to embrace by faith. *Faith commeth by hearing, hearing by the word of God. &c.*\n\n[^69]Thirdly, for so much as the woorship of God is a woorke commaunded of God, perfourmed by faith, to this ende principallie, that God may bee honored: it is manifest that to beleeue and doe those thinges, which can not bee denied or omitted without offending of God, is the woorship of God: and contrariwise that God can not bee woorshipped, but by the prescript of his will, both the consciences of al men, and God himselfe in his holy woord doth testify: as Esai. 29. and Matt. 15. *In vain do they woorship mee who teach the doctrines and commaundementes of men.* It is as wicked therfore to number those things which are not expressed in the woord of God, amongest those which are necessarie to bee beleeued and done in matters of religion: as it is vnlawful for any creature to thrust vpon God that woorship, which himselfe neuer required.\n\nFourthlie,[^70] there cannot be anie thing added of men vnto his doctrine without great iniurie and contumelie done vnto the holy Scripture. For if other thinges besides these which are written, are necessarie to the perfection of true Religion; then doth not the Scripture shew the perfect maner of worshipping God, & of attaining to Saluation, which fighteth with the plaine words of Scripture, which affirme that God hath opened vnto vs in his word as much as hee would haue vs know in this life, concerning his wil towards vs, as Christ saith Iohn. 15. *Al thinges which I haue hard of my father I haue made knowen vnto you.* And Paul Act. 20. *I haue kept nothing back, but haue shewed you al the counsaile of God.* And 2. Tim. 3. *Knowing that thou hast knowē the holie Scriptures from a Childe which are able to make thee wise vnto Saluation through the faith which is in Christ Jesus. For the whole Scripture is giuen by inspiration of God, and is profitable to teach, to improue, to correct & to instruct in righteousnes.*\n\nFiftly,[^71] we are to consider the degrees of them who teach in the Church. For therefore is the authoritie of the Prophets and Apostles far higher, then of other Ministers of the Church: because God called thē immediatly, to declare his will vnto other men, and adorned them with Testimonies of miracles and other thinges, by which hee witnessed that he did so lighten and guide their minds with his spirit, that he suffered them to erre in no one point of doctrine: other ministers are called by men, and may erre, and doe erre, when they depart from the doctrine of the Prophets and Apostles. Wherefore the Apostle Paul, Ephe. 2. saieth: *That the Church is builded vpon the foundation of the Prophets and Apostles.* And 1. Cor. 3. *That hee had laied the foundation, and other then that could no man lay: others build vpon it gold, siluer, precious stones, wood, hay, stubble.* Now it is manifest that they, who may err, ought to be tied vnto their doctrine, who are warranted by the testimonies of God that they can not erre. Wherefore all other teachers in the Church must not bring any new point of doctrine, but onely propound and expound those thinges vnto the Church, which are deliuered by the Prophets and Apostles.\n\nFor these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of the sacred Scriptures: whose autoritie yet ought of right to bee somewhat greater than these men, who both in woords and deedes fight against this opinion. Basil in his Sermon of the confession of faith, saieth: *that it is a falling from the faith, and a fault of pride, either not to admit those thinges which are writtē in the holie Scriptures, or to add any thing to them.* And August. in his third Epistle: *For neither ought wee to account of euery ones discourses, though they bee catholick and woorthy men, as of the canonical scriptures, that it may not bee lawfull for vs, without impairing the reuerence, which wee owe to those men, to dislike and refuse any thing in their writinges, if peraduenture we shal find that they haue thought otherwise thē the Scripture hath, as it is by Gods assistāce vnderstood either of others, or of our selues.* And Epist. 112. *If ought be confirmed by the plain autoritie of the diuine Scriptures, of those, which are called in the Church canonical, wee must without any doubting beleeue it: as for other testimonies, by which any thing is mooued to bee beleeued, thou maist chuse whether thou wilt beleeue thē or no.* But against these testimonies of the Scriptures & the auncient church the aduersaries of the truth contend, that besides the doctrine, which is comprised in the holy Bible, other decrees also, made by the autoritie of the Church, are no lesse vnchangeable, and necessarie to saluation, then the oracles Propheticall and Apostolick.[^72] And that they may not without some shew and pretence take vpon them this autority of decreeing what Obiection. 1 they list, besides and contrary vnto the Scripture: they alleage places of Scripture,[^73] in which some writinges of the Prophets and Apostles are mentioned: which are not come to our handes: as Num. 21. is named *the Book of the warres of the Lord.* Ios. 10. *The Booke of the iust.* And often in the books of Kings, *The Booke of the Chronicles of the Kings of Juda.* In the Epistle catholicke of Iude, are alleaged, *the prophecie of Enoch, and the storie of the bodie of Moses:* And lastly the Apostle Paul, 1. Cor. 5. and Eph. 3. *maketh mention of his Epistles, which now the Church hath not.* Hence therefore these men will conclude, that the doctrine of the sacred Scripture is maimed, and that therefore the defect hereof must be Supplied by the Church. But first of all concerning the holie Scripture we are to know, that so much thereof hath beene preserued of God for vs, as was necessarie and profitable for the doctrine and comfort of the Church: euen as Iohn witnesseth: *that Jesus did many thinges before his disciples,*[^74] *which are not written in the storie of the Gospel. And that these thinges, which are extant, were written, that wee might beleeue that Jesus is the Christ the Sonne of God, and that beleeuing wee might haue life euerlasting in his name.* Furthermore,[^75] concerning doctrine and precepts, albeit some thinges written by the Apostles be not extant, whatsoeuer yet of necessarie doctrine was in them, it is certaine that it is contained in those, which we haue: both because that Paul in both places doth repeate that which hee hath written in those Epistles: and also because it hath bin before shewed that God hath deliuered the whole doctrine of our saluation, in the Scripture, which is extant, and wil preserue it vnto the ende of the world.\n\nThey bring other places also, by which they indeuour to Obiection. 2 gather,[^76] that Christ & his Apostles did deliuer some things vnto the Churches by mouth, which are not comprised in the writings of the Apostles. As Mat. 28. where Christ sendeth his Apostles to preach: Iohn. 16. *I haue yet many things to say vnto you, but you cannot beare them now.* Act. 16. *Paul and Timothy deliuered vnto the Churches the decrees to keepe, ordained by the Apostles, and elders, which were at Jerusalem.* 1. Cor. 11. *I wil order other things when I come.* 2. Thes. 2. *Keepe the instructions, which you haue beene taught either by word, or by our Epistle.* And cap. 3. *Withdrawe your selues from euerie brother which walketh not after the instruction, which he receaued of vs.* And in the 2. and 3. Epistles of Iohn. *I haue many things to write vnto you: but I would not by paper and incke, but I trust to come vnto you and speake mouth to mouth.*[^77] *And Paul chargeth Timothie to keep that which was committed vnto him, and to commit those things, which he had heard of him, to men fit to teach.* Lastly they saie, *That before the bookes either of the olde or new Testament were written, the doctrine was deliuered vnto the Church by mouth.* But neither the Prophets, nor Christ, nor the Apostles haue deliuered any other precepts by mouth, then those which are written: And if they ordained any ceremonial thinges in the Churches, which they committed not to writing, neither were they contrarie to these which are written, neither ouermany, or vnprofitable, neither put on them with an opinion of necessitie. For neither was there any other Gospel, from the beginning, neither did Christ command anie other to be preached, then that which we haue written. Neither were those things any other which the Apostles then could not beare through infirmitie, then the selfesame which the Lord had taught them before, which the spirite should cal into their minds and expound vnto them, which themselues afterwards did deliuer in writing to the church: neither were they otherwise then sutable to those thinges, which they had before receaued of the Lord, neither olde wiues to is, such as a great part of the Popish traditions are: but the most authenticke doctrine of the Gospel, either vnknowen, or repugnant vnto the reason and wit of man. But what Paul in the Acts *is said to haue deliuered vnto the churches* is there expressed, *euen the decree of the counsel of Jerusalem, concerning blood, strangled, and thinges offered to idols.* Vnto the Corinthians *hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper. Now by the instructions which he speaketh of to the Thessalonians, he vnderstandeth, not anie Lawes concerning ceremonies, but the whole doctrine of the Gospel, which he had taught euen the selfe same both by word and writing: which hee had committed to Timothie: and by the declaring of which mouth to mouth, John promiseth to bring true ioie vnto his auditours.* But bee it that Paul spake neuer so much *of keeping traditions, or ordinances which were not written,* as 1. Cor. 11. when hee saith, *Now brethren, I command you, that you keepe the ordinances, as I deliuered them vnto you:* yet should not the aduersaries therefore obtaine, *that their traditions either are to be kept, or are Apostolicke,* wheras most of them are singularly repugnant to the Apostles doctrine; neither yet that there were more ordinances then in the Church, then are written, since that the Apostles did ordaine no rites, by which the consciences of men should be bound.\n\nObiection. 3 They alleadge farther the practise and *examples of the Apostles,*[^78] as if they did make anie ordinances or Lawes either besides or against the Scripture: as when Paul ordaineih manie things *of choosing Bishops and Deacons, of widowes, of weomen to be couered and to containe themselues in silence, of not deuorcing the husband, if he bee an infidel, of controuersies betweene Christians.*[^79] But these men remember not that their authority is not equal vnto the Apostles authoritie: neither consider they that there is nothing in all these thinges appointed of Paul, which is not agreeable to the rest of the word of God contained in writing, and that manie of those things which they alleadge is comprehended in the commandements of the Decalog. More trifling is it,[^80] that they saie *the forme of Baptisme appointed by Christ was changed by the Apostles, because it is reade in the Acts.* 2.8. *and* 19, *that they Baptised in the name of Jesus Christ.* For in those places not *the forme of Baptism,* but the vse is declared, that is, *that men were baptised, for to testifie* that they did belong to Christ. Neither yet *by the example of the Apostles, who interdicted the Churches thinges offered to idols, blood, and that which was strangled, is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences.* For first, here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men (whereupon they also saie, *It seemed good to the holie Ghost and to vs*) and other ministers of the Church, who are tied vnto the Apostles doctrine. Further, as cōcerning this decree of the Apostles, they decreed nothing else, then what the rule of charitie commaundeth, which at all times would haue; *that in things indifferent men should deale without offence.*\n\nNow if they vrge, *that these ordinances are called necessary:* againe it doth not thereupon follow, that the traditions of Bishops are necessarie, especially such as are the Bishops of Rome. Then, that necessity, whereof the Apostles speak, was neither to last continually, neither did it binde consciences for feare of the wrath of God, if these things were not obserued: but it dured but for a time, for their infirmity who were conuerted, from Iudaisme to Christ, or were to be conuerted, as Paul doth at large teach, 1. Cor. 10.\n\nTo these they ad *the examples of the Church, whom they say Obiection. 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges, not onelie not deliuered in the Scripture,*[^81] *but contrarie to the Scripture. They bring forth the selfesame decree of Jerusalem, concerning things offered to idols, and blood: which being made of the Apostles, and expresly set downe in the Scripture, was yet abolished by the Church.* But it hath bin already ready said, that that constitution was made, not that it should last for euer, but for a time, for a certaine cause, euē for the infirmitie of the Church, which was gathered from among the Iewes: and after that cause ceased, that ordinance taketh place no longer. Neither yet did it at that time fetter mens consciences, as if the worshipping or offending of God did lie in it: wherefore the abrogating of it is not contrarie, but doth verie well agree with it. To these also they recken *the obseruing of the Lords Daie.* We trulie as we doe beleeue this to be *an Apostolick tradition,* & perceaue it to be profitable, and a farre other maner of one, then for the most part they are, which they would faine thrust vpon vs vnder the Apostles name: so we doe not put anie worship of God to consist in this thing, but know it to be left arbitrarie vnto the Church. Euen as Coloss. 2. it is said, *Let no man condemne you in respect of a holie daie.* But they affirme also that *some things not written are beleeued, which yet to call in question, we our selues confesse to be vnlawful: as, That infantes are to be baptised: That Christ descended into Hel: That the Sonne of God is cōsubstantial vnto the eternal father.* But they are too impudent, if they take vnto themselues a licence of hatching newe opinions, because the Church, for to expound the meaning of the Scripture, vseth some where wordes, which are not extāt in the Scripture. But impious are they & blasphemous, if they saie the doctrine it self, which the Church professeth in these wordes, is not extant in the Scriptures.\n\n[^82]They say also, *that the holy Ghost is promised the Church, that it may teach those things, which ar not deliuered in the Scriptures:* as Iohn. 14. *But the cōforter, which is the holy Ghost, whō the father shal send in my name, he shal teach you al things.* And cap. 16. *whē the spirit of truth shal come, he shal lead you into al truth.* But here they maliciously omit that which is added; *And shal bring all things to your remembrance, which I haue told you.* Again, *He shal beare witnes of me.* Again, *He wil reproue the world of sin, of righteousnes & of iudgement.* Again, *He shal glorify me, for he shal receiue of mine, & shall shew it vnto you.* For out of these it is manifest that the holy Ghost should speake nothing, but that which was writtē in the Gospel, & Christ himself had before time taught his disciples: so far is it that he should bring any thing contrary to thē. For neither can he dissent frō Christ, nor frō himself. So also, when they alleadge that of Ier. 31. *I will put my Lawe in their inward partes, and in their harts will I write it.* And 2. Cor. 3. *Ye are the Epistle of Christ written not with incke, but with the spirit of the liuing God: not in tables of stone, but in fleshie tables of the hart:* they doe not marke, that the spirite cannot speake in mens hearts contrarie vnto these things, which he reuealed in the Scripture: neither would God write anie other Law, in mens harts, but that which is alreadie reuealed and written; and that therefore the Apostle Paul opposeth not the matter written, but the manner of writing in tables and hearts, one against another: for because that the same was written in both, but there with ink, and here with the spirit of God. It hath lesse colour, which they goe about to builde out of that place to the Philippians, cap. 3. *If you be otherwise minded, God shall reueile euen the same vnto you:* If therefore, saie they, the Church think anie thing different from the written woorde, that proceedeth from the holie Ghost. For the Apostle comforteth and cōfirmeth the godly, that albeit they did not vnderstād somewhat of that which there hee had written, or were of another iudgement in it: yet that hereafter they should bee taught it of God, and should know those things to bee true, which he had written. Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written: the rule & maistership of the spirit in the Church is not taken awaie, but the same spirit is matched with him selfe, that is with the rule of Scripture, least those thinges should be thrust vpon vs vnder his name, which are not his.\n\nFurther they make their boast that the Church cannot erre:[^83] and that therefore the decrees of the Church are of equall autoritie with the holie Scripture: because the Church is ruled by the same spirite, by which the Scripture is inspired: euen as it is promised, Matth. 18. *If two of you shall agree in earth vpon any thing, whatsoeuer they shal desire, it shal be giuen them of my Father which is in heauen. For where two or three are gathered in my name, there am I in the middest of them.* And cap. 28. *I am with you alway vnto the end of the world.* So, 1. Ioh. 2 *Yee haue anointment from him that is holy, and yee know all thinges:* Likewise, *The anointing which yee receaued of him, dwelleth in you: and yee neede not that any man teach you: But as the same annointing teacheth you of all thinges, and it is true, and is not lying, and as it taught you, yee shall abide in him.* But first of all wee know that it is the true Church onely,[^84] which erreth not, and is ruled by the holy spirite, which is gathered in the name of Christ, that is, which heareth and followeth the voice of the Sonne of God: And therefore these things doe nothing appertain to a wicked multitude, which openlie maintaineth doctrine contrary to the Gospel, though it neuer so much vaunt of the Churches name, yea and beareth sway and rule in the Church: according to that which is said, *To him that hath shal bee giuen: But from him that hath not, euen that which hee seemeth to haue, shall bee taken away. So did the Pharisees, and Sadduces amongst the Israelits er, not knowing the scriptures:* neither were they the true Church, though they seased vpon the name and place of it.[^85] Secondly: the true Church indeede erreth not vniuersallie. For alwaies the light of the truth, especially concerning the foundation of doctrine, is preserued in some mens minds: wherupon the Church is called *the pillar and ground of truth.* But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie: yet so, that they hold the foundation, neither doe they defend their erronious opinions contrarie to their conscience, and at length they forsake them, euen as it is said: *If anie man builde vpon this foundation gold,*[^86] *siluer, &c.* And Philip. 3. *If ye bee otherwise minded, God shal reueile euen the same vnto you.* Last of al, *there is giuen vnto euery man grace according vnto the measure of the gift of Christ.* And *the spirit distributeth to euerie man seuerallie as he wil.* The Apostles before they had receiued the holie Ghost at Whitsontide, were the liuely members of the Church: yet erred they concerning the kingdom & office of the Messias.\n\nThere were of the Chiliasts opinion great men in the Church, as Pasias, Irenaeus, Apollinarius, Tertullian, Victorinus, Lactantius, Methodius, Martyr. And therefore, although the Church er not vniuersallie: yet oftentimes some of her members erre, when as they swarue from the woord: which God suffereth not seldome to happen vnto them, for to keepe vs, beeing warned of our weakenes and blindnes, in modestie, and his true feare, and in daily inuocating of him; and withal to teach vs, that the truth of doctrine is not to be measured by the title of the church, but by the woord deliuered of him by the handes of the Prophets and Apostles: as it is said: *Thy woord, O Lord, is a lanterne vnto my feet,*[^87] *and a light vnto my pathes.* Likewise 1 Tim. 6. *Keepe that which is committed vnto thee, and auoid profane and vaine bablinges.*\n\nThis ground beeing once laied,[^88] that so far foorth the Church erreth not, as it doth not swarue from the written woord of God, it is easy to answere to that which they make shew of to the contrarie; that the Church is ruled by Bishops, and therefore must obey them: as it is saied, Act. cap. 20. *Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers, to gouerne the Church of God.* And Mat. 18. *If hee refuse to heare the Church, let him bee vnto thee as an heathen man, and a Publicane.* Luc. 10. *Hee that heareth you, heareth mee: and hee that despiseth you, despiseth mee.* And to the Hebrewes 13. *Obey those who beare rule ouer you.* For both they must rule, and the Church must obey them, according vnto the prescript of Gods woord: as it is said, *If any man preach any other doctrine, let him bee accursed.*[^89] Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church, wee must of necessity obey it; that which the Lord teacheth Matt. 23.2. when hee saieth, *The Scribes & the Pharisees sit in Moyses chaire. All therefore whatsoeuer they bid you obserue, that obserue and doe.* For they sit in Moses chaire, who teach Moses doctrine in the Church. If also they ordaine any thinges indifferent and of a middle sort, which are profitable, these also are to be obserued for maintaining of order, and auoiding of offence. But if they require vs to beleeue or obserue thinges repugnant to the woord of God, or thinges that are in their owne nature indifferent, with putting an opinion of necessitie in them, and of woorshipping of God, they sit no longer in Moses chaire, but in the chaire of scorners: and of them it is said,[^90] *The sheepe heard them not.* Likewise 1. Tim. 4. *In the latter times some shall depart from the faith, and shal giue heed vnto the spirites of error.* And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church, is confirmed by the example of the ciuill magistrate, whose iust & good Lawes binde the cōsciences of the subiects.[^91] For the dissimilitude of the examples consisteth in that, that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate,[^92] which are not repugnant vnto his Law: but hath giuen a liberty of conscience in traditions of the Church: so that he pronounceth himselfe to be angrie with him, who obeieth not ciuil magistrats, as long as they command nothing repugnant to his Lawes: but not with them, which without offence do contrarie to the constitutions of Bishops. For of the magistrate it is said, Rom. 13. *We must obey him for conscience sake.* But of thinges indifferent in the Church, Coloss. 2. *Let no man condemne you in meat or drink, or in respect of a holy daie.*[^93] Likewise, Gal. 5. *Stand fast in the liberty, wherewith Christ hath made vs free.* Now if againe they reply, *that the office of Bishops is aboue the ciuil power, and therefore hath greater force, then that, to bind men to obey:* first, we graunt, that more obedience is due vnto the superior power then to the inferiour, as long as it commaundeth nothing contrarie to Gods woorde. As long therefore as the ministers propound the word of God vnto the Church, and for auoiding of offence, commaund such thinges to be obserued as appertaine to decencie and order, they do not now offend against them, but against God, whosoeuer obey them not. But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God, and do make them necessarie, when there is no danger of offence to ensue; Because this charge is contrarie to the word of God, no obedience is due vnto it. Further, *we confesse that greater obedience is due vnto the superiour power in those things,* in which it is superiour, that is, in which God would haue other powers to obey it. But the ministerial power is superiour vnto the ciuil in those things, which belong properly vnto the ministerie, that is, which are of God deliuered, commaunded, and committed vnto the ministers, that by them they may bee declared vnto the Church. But of matters indifferent, concerning which nothing is either commanded or forbidden of God, the ciuil power is superiour, by reason of the authoritie, which God in these matters hath giuen vnto the ciuil magistrate, and not to the ministers of the Church.\n\nObiection. 8 But against this they returne againe: *That wee also doe alleadge the Testimonies of councels & fathers in confirming the doctrine of the Church: which were but in vaine for vs to doe,*[^94] *if their sentences had not the force and authoritie of Ecclesiastical doctrine.* But we neither bring nor receaue the Testimonies of the ancient Church with that mind, as if without the authority of the holie Scripture, they were sufficient for confirmation of anie point of doctrine. Neither yet is the regard had of them in vaine. For both they which are rightlie minded, after they are instructed by the voice of the Scriptures concerning the truth, are yet more confirmed by the Church, as by a Testimonie of lower degree: and they which attribute more authoritie vnto them then they should, or abuse their sayings against the trueth, are very wel refuted by the testimonie of them, whom they have made their iudges.\n\nAlso they say: *That order & decencie in the Church is necessary Obiection. 9 by the commandement of God, according as it is said,*[^95] *Let al thinges be done comelie and in order. For God is not the author of confusion. Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall, wherefore they conclude that by the violating of these, mens consciences are wounded, and God offended.* But as God commaundeth some order to be appointed and kept in the Church,[^96] so hath he given a double libertie in it vnto his Church: first that it be arbitrarie for the Church to appoint as may bee most commodious for it, what order shal be in euerie place and at euery time obserued. Then, that also after any thing is certainelie ordained, may be kept or not kept without hurt of conscience both of the whole Church, and of euerie one of the godly, if there bee no danger of offence. For it is necessarie that euer a difference be put betwixt the commaundements of God, by the obseruing whereof God is worshipped, and offended by the breaking of them; and those things, which God hath left to men to appoint, neither is worshipped or offended, as himselfe pronounceth, either by the altering or omitting of them, so long as there is no cause or danger of offence. And the same Apostle,[^97] who *commandeth all things to be done comelie and in order, willeth vs to stand fast in the liberty wherewith Christ hath made vs free, and that we should bee condemned of no man in meate or drink, or in respect of an holy day.*\n\nWherefore not they, who without contempt of diuine things, or wantonnes, or danger of offence, doe something otherwise in there things then is appointed, but they rather offend against the commaundement of God, concerning keeping order, who either woulde haue no order in the Church, or trouble that which is wel appointed.\n\nObiection. 10[^98]These men find fault also with the obscuritie of the holy Scriptures, which they proue both by exāples of hard places of Scripture, & also out of the second epistle of Peter cap. 3. where it is said: *That there are some thinges hard to be vnderstood in the epistles of Paul. And therefore, since that thinges darckly spoken, without they bee expounded, can not suffice to perfect and wholesome doctrine, they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture.*\n\nBut here aboue all thinges they iniurie the holie Ghost, ascribing darkenes & obscuritie vnto him, who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people, and the rudest. For those thinges which appertaine to the ground of doctrine, which is necessarie to be knowen of all, as are the articles of our beleefe, the tenne commaundementes: they are so plainly recited, so often repeated, so plentifully expounded in the Scriptures, that they are open and easie to any, but to him who will not learne: euen as the 119. Psalm teacheth, *Where the woorde of the Lord is called a Lanterne to our feete, and a light to our pathes.* Againe, *The enterance into thy woordes sheweth light, and giueth vnderstanding to the simple.* And 2.[^99] Peter 1. *The woorde of the Prophets is called a light shining in a darke place. To which yee doe well,* saith hee, *that yee take heede as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hartes.* And Salomon in the first of the Prouerbes, affirmeth, *that hee writeth to giue the simple sharpnesse of witte, and to the child knowledge and discretion:* Again, *that wisedome crieth without, & uttereth her voice in the streetes.* Paul also 1. Cor. 1. saith, *that Christ sent him to preach the Gospell not with wisedome of woordes, least the crosse of Christ should be made of none effect.* The ground therefore and summe of doctrine is not obscure, except it bee vnto the reprobates, who contemne the truth, or stubburnlie reiect it: as the Apostle saith, 2. Cor. 4. *If our Gospell bee hid, it is hid to them that are lost: in whom the God of this world hath blinded their mindes, that is, of the infidels, that the light of the glorious Gospell of Christ should not shine vnto thē.* And the prophet Esai. 65. and the Apostle, Rom. 10. *All the day long haue I stretched foorth my handes to a disobedient and gainsaying people.* And Psalm. 36. *The woordes of his mouth are iniquitie and deceite: he hath left off to vnderstand and to doe good.* And Mat. 11. *I giue thee thankes, o Father, Lord of Heauen and Earth, because thou hast hidde these thinges from the wise men, and men of vnderstanding, and hast opened them vnto babes.*\n\nNow if they replie againe:[^100] *that diuine matters are hard and obscure to all men,* as it is said, 1. Cor. 2. *The naturall man perceiueth not the thinges of the spirit of God: for they are foolishnesse vnto him: neither can he know thē because they are spiritually discerned:* they should first haue called to mind, that this ignorance and hardnes riseth not of the obscuritie of the scripture, but of the blindnes of mans mind: and furthermore, that this obscuritie, since in verie deed it is not in the Scripture, but seemeth to bee the fault of our nature, doth not alwaies remaine in those who are regenerate, but is remoued from them by the illumination of the holie Spirite, according to those sayinges, Luc. 8. *It is giuen vnto you to know the secrets of the kingdome of God, but to others in parables, that when they see, they should not see: & when they heare, they should not vnderstand.* And 2. Cor. 3. *Vntil this day when Moses is read, the vaile is laid ouer their hartes. Neuerthelesse when their hart shall be turned vnto the Lord, the vaile shalbe taken away.*[^101] From this verie place may we easily refute that which they obiect: *That wee our selues, in that that we say the Scripture hath not bin vnderstood for these many ages in the Popish Church, do confesse the obscuritie of it.* For the ignorance, which hath bin from the beginning of the world, and shall bee to the end, in the aduersaries of the truth, is not to bee imputed to the obscuritie of the Scriptures, but to their owne peruersnesse, who haue not a desire to know and embrace the truth. As the Apostle saith, 2 Thes. 2. *Because they receiued not the loue of the truth, that they might bee saued, therefore God shall send them strong delusions, that they should beleeue lies.*\n\nWhereas therefore it appeareth that the ground and summe of doctrine is not obscure:[^102] yet wee confesse that there are some places of Scripture, which haue losse light & more difficulty, then others. But first, they are such, that although they were not vnderstood, yet the ground may both stand and be vnderstood. Furthermore the interpretation of these places dependeth not of the autority of mē, but the exposition of thē is to be sought, by the conference of other places of Scripture, which are more cleare: or if we can not finde it: yet least wee should affirme any vncertaine thing concerning diuine matters, our conscience not satisfying vs in it: wee must suspend our iudgement, vntill God shal open vnto vs some certaine meaning: and in the mean season, wee are to hold those with thankfull mindes, in which God hath left no place of doubting for vs.[^103] But when wee answere thus vnto our aduersaries, they rise againe vpon vs out of those thinges which wee grant them. *For because we confesse that some places of Scripture are harder to be vnderstood then others: and that by occasion of the dulnes and slownes of mans minde in learning diuine matters, neither those things which are most cleare, are vnderstood of the people, as the Eunuch of Queene Candaces doth complain: How can I,* saith he, *except I had a guide? And that the ministerie it selfe was therefore ordained of God in the Church, for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture, which is done by the voice of the Church.*\n\n*To be short, because our selues in writing and teaching doe expound the Scriptures, and do exhort al men to the reading and hearing the exposition thereof: Out of these they conclude, that besides the reading of the Scripture, the interpretation of the Church is necessarie: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controuersie to be receaued.* But we first confesse *that the interpretation of the scripture is necessarie in the Church,* not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible, whereas both God is able, when it pleaseth him, to instruct his euen without the Scripture it selfe, much more then without the exposition of his ministers: and the godly learne many thinges out of the Scriptures without interpreters: and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit, heauenly doctrine seemeth alwaies alike obscure vnto vs, whether it be expoūded by the word of the Scripture, or of the church: but for that it pleased God to appoint this ordinarie way of instructing vs, and himselfe hath commanded the maintenance and vse of his ministery in the Church, that it should be an instrument which the holy Ghost might most freelie vse for our saluation. Againe,[^104] although *interpretation of scripture* be necessarie, yet this is so far from graunting anie licence vnto the ministers to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, which is comprehended in the Scriptures, then this verie function of expounding the Scriptures. For to interpret another mans woordes, is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them: but to render the same meaning and Sentence either in more words, or in more plaine words, or, at least, in such, as may be more fit for their capacitie, whom wee teach: and withal, when there is need, to shew, that this is the mind of the autor, which we affirme to be.[^105] Now such an interpretation of Scripture is made by these meanes: that first the phrase be considered, and the proper sense of the woordes found out: then, that the order and coherence of the members or parts of the doctrine, which is conteined in the text of Scripture, be declared: Thirdly, that the doctrine be applied to the vse of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God and our selues, in exhorting, in comforting, and in directing of our life: as Paul commaundeth, 2. Tim. 2. *Studie to diuide the word of truth aright.* And to. Titus, cap. 1. *A Bishop must holde fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine,*[^106] *and improue them that saie against it.* And wiselie did Epiphanius aduise: *Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense, but they must be vnderstood as they are: and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument.* That is, Al places of scripture are not to be transformed into allegories: but we must seeke out the proper sense of the words, by meditation and sense, that is, vsing the rules of art, and hauing a regard of the propriety of tongues and our own experience, by which we know the nature of those things which are signified by words commonly vsed in the Church.\n\n[^107]But here is cast in another difficultie, for that *in controuersies concerning the text and the meaning thereof, such a iudge is required, whose authoritie and testimonie may suffice for determining of the meaning of the text. For when both parties, saie they, who striue about the meaning, plead ech of them that his interpretation is true, except iudgement bee giuen of such a iudge, from whom it may not be lawful to make anie appeale, the contention wil neuer bee decided, and we shal stil remaine doubtful of the sense of the Scripture. Furthermore this iudgement must needs belong vnto the Church: for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion. What the Church therefore doth pronounce in these matters, wee must of necessitie rest vpon that as the assured meaning of the Scriptures. And hereof they saie it is manifest, that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture.* But we, as we willingly grant, *that the controuersies of the Church must bee at length determined,*[^108] *and that according to the Sentence of that iudge, of whom wee may bee certainlie assured that we can not be deceaued:* So wee acknowledge this iudge to be not *the Church,* but *the holy Ghost himself* speaking vnto vs in the Scripture, and declaring his owne woords. For he is the supreme iudge, whose iudgement the Church onely demandeth, declareth, and signifieth: he can not bee deceaued, whereas all men are subiect vnto the daunger of error: in a word, he being the author of the Scripture, is the best and surest interpreter of his owne words. And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe: as 2. Pet. 1. *We haue a most sure word of the Prophets, to the which yee doe wel that yee take heede, as vnto a light that shineth in a dark place.* Iohn. 5. *Search the Scriptures.* Esay. 8 *To the Lawe, and to the Testimonie: if they speake not according to this word,*[^109] *it is because there is no light in them.* For although *the holie Ghost speaketh also by the Church:* yet because shee doth not alwaies speak the words of the holy Ghost, *she can not be the supreme & chiefe iudge of controuersies in Religion.* For this iudge must be such a one, whose sentence may by no means bee called in question. But wee haue none such, besides the word of God registred in the Scriptures.[^110] *Neither doe we at all take away the deciding of controuersies, when wee make Scripture iudge of the meaning of the scripture.* For although contentious persons alwaies seeke sophismes, by which they may delude and shift off the testimonies of Scripture; yet doe they this against their conscience: and the louers of the truth require no other interpreter of the Scripture, but the Scripture: and doe acknowledge and confesse themselues to be plentifully satisfied by it.\n\nFor whereas vnto men also it is graunted, to bee themselues the best interpreters of their own wordes: how much more ought this honor to bee yeelded vnto the holy Scripture?[^111] Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture, we ought much more to doe that here, which we would doe in other writinges. *First of all, to consider and respect the anologie of faith, that is, to receiue no exposition which is against the ground of doctrine, that is against any article of faith, or commaundement of the Decalog, or against any plaine testimonie of Scripture:*[^112] *euen as Paul admonisheth, forbidding to build wood, hey, stubble vpon the foundation.* Secondly, *to weigh the thinges that goe before, and follow after that place, which is in question: that so not onely nothing contrary to these may be faigned on it: but also that that may bee set for the meaning of it, which these require.* For these either not beeing obserued, or beeing dissembled, the meaning of the Scripture is not seldome depraued.[^113] *So those words of the Psalme, Hee shall giue his Angels charge ouer thee, that they shall beare thee in their handes, that thou hurte not thy foote against a stone. The Diuell tempting Christ, interpreteth them as if they serued to maintaine ouer-rash and curious attempts: when yet that which is added [In all thy waies] doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling.* Thirdly,[^114] *wee ought to search euery where in the Scripture whether there bee extant any place, where it stands for confessed, or is manifest, or may bee shewed, that the same doctrine in other woordes is deliuered touching the same matter which is conteined in that place, which is in controuersie. For if the meaning of the clearer and vndoubted place be manifest vnto vs, wee shall also be assured of the place which is doubted of, because in both places the same is taught: as when* Rom. 3. *it is said: We conclude that a man is iustified by faith without the workes of the Lawe: That in this place, to be iustified by faith is not to please God for the worthines of faith, but for the merit of Christ apprehended by faith: and that the woorkes of the Law signifie not the ceremonies onely, but the whole obedience of the Law, chiefly the morall, other places doe teach vs, which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God: as in the same chapter, By the woorkes of the Law shall no flesh bee iustified in his sight: for by the Law commeth the knowledge of sinne: But now is the righteousnes of God made manifest without the Law, hauing witnes of the Law and of the Prophets. The righteousnes of God by the faith of Jesus Christ vnto all and vpon al that beleeue: for there is no difference: For all haue sinned, and are depriued of the glorie of God: and are iustified freelie by his grace through the redemption that is in Christ Jesus.*[^115] Fourthly, *wee must conferre places of Scripture, where though the same woords bee not spoken of the same thing, yet the like woordes and formes of speaking are vsed of the like thinges. For if the interpretation of the like place bee certaine, and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie, which are in the other, then of like places wee must giue one and the same iudgement. The Lord willeth,* Mat. 5. *to put out our eie, to cut off our hand, if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie, Thou shalt not kill: that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs, then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God: the like forme of speech otherwhere vsed, to signifie things most deer and precious, doth shew, as* Ierem. 22. *If Jechoniah were the signet of my right hand, yet would I plucke thee thence.* And Deut. 32. *Hee kept him as the apple of his eie.*\n\n[^116]When once according to these rules the controuersie concerning the text & meaning thereof is iudged, we may lawfully also descend *to the consent of the Church,* yet putting great space betwixt, & not without great aduisement. For least by the name of the Church we be beguiled: first of all *no sentence or meaning is to bee receiued, which these rules of examining and iudging, which haue bin now declared, doe not suffer.* Then *must wee consider, what times, and whose writinges are purest: what pointes of doctrine haue bin, and in what ages either rightlie expounded or depraued with errors: lastly whose interpretation either is of the autor, or may bee of vs confirmed by the testimonie of the Scripture.* And to this deciding of all controuersies about the meaning of the Scripture, drawen out of the Scripture it selfe, do all the godlie and louers of the truth agree, euen as it is said,[^117] *Hee that is of God heareth the wordes of God:* now *the testimonie of the auncient and catholicke Church,* so farre as they see it to accord with the Scripture, they doe with glad and thankful minds embrace, and are so much the more assured of the known truth. But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture, we must not seek, because of them, a iudge higher then the word of God, but must leaue them vnto the iudgement of God, as the Apostle counsaileth vs to Titus. 3. *Reiect him that is an heretik after once or twise admonition, knowing that hee that is such, is peruerted, and sinneth being damned of his own selfe.* And 1. Cor. 14. *If anie man be ignorant, let him be ignorant.* And in the last of the Apocalyps: *Hee that is filthie, let him bee more filthie.* Neither verilie doth hee, whom the woord of God doth not satisfy, rest on the autoritie of men, as the truth it selfe doth shew. But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth,[^118] or at least-wise to manifest their impudencie: so is there further required for the fencing of the consciences of all the godlie in debate of religion, besides a care of learning the doctrine of the woord of God, an ardent and daily inuocating of God, by which wee may desire that wee may be taught and guided by his holy spirite: This if we shal doe hee will not suffer vs to make stay in error,[^119] which may pul vs from him: but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation, that our faith may depend not on humane, but diuine autoritie, euen as it is promised in the seuenth Chapter of Matthewe, *Aske, and it shall bee giuen you: seeke, and ye shall finde: knocke, and it shall bee opened vnto you. For whosoeuer asketh, receiueth: and hee that seeketh, findeth: and to him that knocketh, it shall bee opened.* And in the eleuenth of Luke, *How much more shall your heauenlie Father giue the holie Ghost to them that desire him?* Also in the first of Iames, *If anie of you doe lacke wisedome, let him aske of God, which giueth to all men liberallie, and reprocheth no man, and it shall bee giuen him: but let him aske in faith, and wauer not.*\n\nTo their former arguments our aduersaries adde, *that it Obiection. 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatiō and iudgement of another:*[^120] *and therefore we must not examine him by the rule of the Scripture.* But seeing that the same spirite speaketh in the Church and in the Scripture: when wee doe examine the voice of the Church by the Scripture, we doe not subiect the holy Ghost to another: but we compare him with himselfe. And by this means first we giue vnto him the praise of trueth and constancie, while we doe acknowledge and testifie that hee is alwaies like himselfe, and doth neuer square from himselfe: then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him, while we doe not seeke, whether those things be true and certaine which hee hath spoken, but whether those be his words, which men ascribe vnto him: and this we doe euen after the selfesame manner which he hath prescribed vs: and after that we finde out by the rule of the written word, that any thing hath proceeded from him, to that without making any controuersie we submit our minds & wils. Contrariwise it is easie to see that our aduersaries themselues are guiltie *of that contumelie against the holie Ghost, of which they accuse vs. For while they wil haue the authoritie of giuing iudgement, concerning the meaning of the Scripture, and of deciding controuersies, not to belong vnto the Scriptures but vnto themselues:* by this verie thing both they imagine that the holy Ghost may dissent from himselfe, and do make themselues iudges higher then the holy ghost and the word of God.\n\nObiection. 12[^121]Lastly, whereas Paul saith, 2. Cor. 3. *That he is the minister of the newe Testament, not of the letter, but of the spirit: for the letter doth kil, the spirit doth quicken:* some men do thence gather, *that wee are to heare, not what the written word of God soundeth, but what the spirite speaketh by the Church or in our hearts.* Yea there hath growen an opinion heretofore, *that the grāmatical and literal meaning of the Scripture is pern•••cus, except all be transformed into allegories.* But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter, and the spirit signifieth in Paul. For that all the doctrine and knowledge touching God, as also the outwarde obseruation of the Lawe in those that are not regenerate, is called *the letter,* by the Apostle: and *the spirit,* first the holy Ghost himselfe: Secondly, *the true doctrine concerning God, when the holie Ghost is of force and efficacy by it:* Thirdly, *faith and conuersion, and motions pleasing God being kindled of the holy Ghost through the word:* it appeareth by the words going before. For, for that which here he saith, *that he was made of God a minister, not of the letter, but of the spirit:* he said before, *that the Epistle of Christ was ministred by him, and written not with incke, but with the spirit of the liuing God, in tables of the hart:* that is, that his preaching was not in vaine, but of force and efficacy in the harts of men, the holy Ghost woorking by it. And in like manner, Rom. cap. 2. hee calleth the ceremonie without conuersion, *circumcision in the letter:* but conuersion it selfe, *circumcision of the hart in the spirit.* And Rom 7. *He willeth vs to walke in newnesse of spirit, and not in the oldnes of the letter:* that is, in true holines, such as is begun by the spirit in the regenerate: not in the sinne and hypocrisie of them who know verilie the wil of God, and make practise also of outward discipline and behauiour, but remaine without faith and conuersion.\n\nWherefore first, as the doctrine by the fault of men,[^122] and not of it, remaineth only *the letter:* so also not of it owne nature, but because of the corruption of men it killeth, that is, it terrifieth mens mindes with the iudgement of God, and doth stir vp a murmuring and hatred against God, as wee are plainly taught by the Apostle, Rom. cap. 7. *The Law is holie, and the commaundement is holy, and iust, and good. Was that then which is good, made death vnto me? God forbid. But sinne that it might appeare sinne, wrought death in me by that which is good, that sinne might be out of measure sinful by the commaundement. For we know that the Law is spiritual, but I am carnal, sold vnder sinne.* But the proper effect of the Scripture is to quicken men, that is, to lighten them with the true knowledge of God, and to mooue them to the loue of God. As it is said 2. Cor. 2. *We are vnto God the sweete sauour of Christ in them that are saued, and in them which perish &c.*\n\nSecondly albeit the letter, that is,[^123] the doctrine without that spiritual motion, killeth: yet the operation of the holy ghost accompaning it, when now it is not the letter, but the spirite, and power of God to saluation, vnto euery one that beleeueth, it doth not kil, but quicken, as it is said, Psal. 119. *Thy word quickneth me.* Wherefore that the letter kil vs not, we must not cast awaie the Scripture, but the stubburnes of our harts: and desire of God that he would let his doctrine bee in vs and others, not the *letter,* but *the spirit:* that is, that he would forcibly moue our harts by it, & turn them to him.\n\n[^124]Thirdly, that it is added, *that the spirit quickneth:* that calleth vs not awaie from the Scripture to other opinions or reuelations. For that spirit quickneth, which dissenteth not from the Scripture: but teacheth and mindeth the same, which he hath vttered in the scripture. But that *spirit* which leadeth men awaie from the Scripture, it quickneth not, but may bee said much more truely to kill then the letter, that is, not by an accident or external cause, but of it owne nature. For the spirit of Antichrist is a liar and a murderer, and therefore be it accursed vnto vs.\n\n[^125]Fourthlie, they who by *the letter* vnderstand either the characters of letters, or the proper and literall sense, whether it be of the whole Scripture, or of those speeches which are allegorically and figuratiuely spoken: and by *the spirite,* the interpretation of those speeches: it is manifest that they swarue farre from the minde of Paul, both by those thinges which haue beene spoken concerning the meaning of Paul, and also because not onely euerie sentence of Scripture, whether it be proper, or figuratiue, but also euerie interpretation of it, is and remaineth the *killing letter,* except the quickning force of the holie Ghost come vnto it.\n\nWherefore since that neither for interpretation, nor reuelation, nor authoritie, nor any other pretence it is lawful, leauing the Scripture of the Prophets and Apostles, to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture, let vs hear it as an oracle sounding from heauen, bringing to the reading thereof, not minds forestalled, neither with opinions, conceiued either of our owne brains or elswhere, neither with affections, neither with preiudices: but the loue of God, & a desire of knowing the truth. So shall it come to passe, that both wee shall know the true meaning of the Scripture, and by it godlines and sure and sound comfort shall bee kindled in vs and get increase.\n\n[^1]: What the holy scripture teacheth.\n[^2]: An argument from the diuision.\n[^3]: Testimonies.\n[^4]: From the definition of the subiect, to wit, the couenant.\n[^5]: From the Subiect correlatiue of the couenāt.\n[^6]: Wherefore true religion is to be discerned from others.\n[^7]: 1 Cause. The commandement of God. 1. Iohn 5.39. 1. Cor. 10. 1 Cor 6.17. Apoc 18.4. Esay 52.11. 2 Iohn. 10. 2. Cause. The glory of God. 2. Cor. 6.15.\n[^8]: 3. Our saluation.\n[^9]: 4. The confirmation.\n[^10]: 5. The eschuing of danger. Act. 4 Iohn. 10.\n[^11]: 6. Punishment.\n[^12]: Apoc. 18.4.\n[^13]: 7 That the wicked may bee left vnexcuseable.\n[^14]: The Law by nature known, yet darckened.\n[^15]: The Gospel by nature not knowen.\n[^16]: Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture.\n[^17]: Wherefore this question is necassary.\n[^18]: The first part. The autority of the Scripture doth not depēd of the Church.\n[^19]: 1. Reason. The reproch of God.\n[^20]: 2. Reason. Our comfort. Faith is groū ded on approoued witnes, therfore not on mans.\n[^21]: 3 Reason. The confutation of our enemies.\n[^22]: 4 Reason. Witnesses.\n[^23]: That they are true, the Church alone doth witnesse. Answere. The minor is false.\n[^24]: The discerning of bookes. Answere. The Minor is false. 1 The working of the holy Ghost.\n[^25]: 2 The certainty of authours.\n[^26]: The Church is more ancient than the Scripture. 1. Answere. The minor is false.\n[^27]: The Scripture is first in nature as the cause.\n[^28]: 2. Answere. The Maior is false. A yonger workmā may be more skilful than an elder.\n[^29]: The pillar of truth.\n[^30]: Acts. 9. Gal. 2. 1 Thes. 2. 2 Thes. 1. Tit. 1.\n[^31]: A place of Augustine. 1 Answere. An example maketh no rule.\n[^32]: 2 Aunswere. He speaketh of himselfe as yet not cōuerted, or not sufficientlie confirmed.\n[^33]: Therefore he did beleeue the Church especially, before he was able to perceiue it.\n[^34]: 1. Reg. 19. The application of the answere.\n[^35]: That followeth not which they would. 1 Because there is more in the Consequent, than in the Antecedent. 2 Because thereis a fallacy of the Accident. A declaration of the like example. 1 The Samaritan.\n[^36]: 2 The Emulation of the Iewes.\n[^37]: 3 The honestie of wiues.\n[^38]: Gal. 1. The conclusion of the first part.\n[^39]: The 2. part. Arguments shewing the certaintie of the scripture\n[^40]: 1 The puritie of doctrine.\n[^41]: 2 The Gospel shewing our deliuerance.\n[^42]: 3 Antiquity.\n[^43]: 4 Miracles.\n[^44]: 1 Obiection. Others also haue miracles. Aunswere. It is not true.\n[^45]: They differ. 1 In the substance.\n[^46]: 2 In the end▪\n[^47]: 2 Obiection. They are doubtful. Answere. The Antecedent is false.\n[^48]: 5 Oracles. Obiection The Heathens also haue Prophecies. Answere.\n[^49]: 6 The confession of the enemies.\n[^50]: Luke. 4.41.\n[^51]: 7 The hatred and oppugning of the diuel & the wicked. Iohn. 8.44.\n[^52]: Iohn 7.7\n[^53]: 8 The marueilous preseruation.\n[^54]: 9 The punishments of the enemies.\n[^55]: The enemies of the church doe florish. Aunswere. For a short time.\n[^56]: Not all.\n[^57]: Not for this cause. Answere. Yea, for this cause.\n[^58]: Exod. 9. Rom. 9.\n[^59]: 10 The consent of the parts of doctrine. 11 The confession and constancy of Martyrs.\n[^60]: Doth the certaintie of doctrine depēd of men?\n[^61]: Others are Martyrs also.\n[^62]: Answere. They differ.\n[^63]: 13 Their plaine dealing in detecting of vices. 14 The Testimonie of the holy Ghost.\n[^64]: Obiection. The scripture beareth witnes of the spirit; therefore the spirit not of it. Answere.\n[^65]: For what cause no doctrine beside the holy Scripture is to be receaued in the Church. The scripture is of God; therefore the rule of faith.\n[^66]: The difference of the Scripture, & of other mens opiniōs\n[^67]: 1 The Scripture only is of it selfe to be beleeued, and the rule of faith.\n[^68]: 2 Faith is grounded only of the word.\n[^69]: 3 Things necessary to be beleeued or done are part of diuine worship: But things not prescribed are not part of diuine worship. Therefore they are not necessarie.\n[^70]: 4 The Scripture is sufficient.\n[^71]: 5 Other Doctors may er; the Prophets and Apostles cannot; therfore they are tied to these.\n[^72]: Obiections of the Papistes.\n[^73]: The scripture doth not remaine perfect.\n[^74]: 1 As much of the history as is sufficient, doth remain. Iohn. 21.\n[^75]: 2 The holy Scripture is perfect in sense▪ though not in words.\n[^76]: Some things were spoken by word of mouth.\n[^77]: 1 Tim. 6. Tit. 1. and 2.\n[^78]: That the Apostles haue decreed against and besides the Scripture. Tit. 1.\n[^79]: 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6.\n[^80]: 1 Answere.\n[^81]: Present examples.\n[^82]: 5 Obiection. The holie Ghost is to teach the Church, therfore not the Scripture\n[^83]: 6 Obiection. The Church doth not er.\n[^84]: 1 Aunswere. The true Church. Mat. 13. Mar. 4. Luk. 8.\n[^85]: 2 Answere. Vniuersallie.\n[^86]: 1 Cor. 3. Ephes. 4. 1 Cor. 12\n[^87]: Psalm. 119.\n[^88]: 7 Obiection. The Church ought to obey Bishops by the commandement of God.\n[^89]: Aunswere. Necessarilie in those 〈◊〉 things which belong to the ministery: frely in traditions. Gal. 1.\n[^90]: Iohn. 10.\n[^91]: 1 Inst.\n[^92]: 1 Instance. The magstrate doth bind the consciences; therfore Bishops.\n[^93]: 2 Instance. The higher power doth more bind. 1 Answere.\n[^94]: Fathers and councels ar cited.\n[^95]: Traditions are order. 1 Cor. 14.\n[^96]: Answere. Of mere particulars there is no concluding.\n[^97]: Gal. 5.\n[^98]: Obscure things do not suffice without interpreration. Aunswere. The minor is false, if they respect the ground.\n[^99]: 1 Instance. The ground of doctrine is vnknown to manie.\n[^100]: 2 Instance. Diuine matters are obscure vnto al men.\n[^101]: 3 Instance. The Scripture a long time not knowen.\n[^102]: 4 Instance. Manie places obscure.\n[^103]: 5 Instance. Of the necessity of interpretation. Act. 20.\n[^104]: Interpreting must not be a deprauing of the Scriptures.\n[^105]: Three points to be obserued in interpreting.\n[^106]: Lib. 2. conhaereses.\n[^107]: 6. Inst. Concerning the diciding of a controuersie about the text and meaning thereof.\n[^108]: Aun. Not the Church, but the holie ghost is iudge in the word.\n[^109]: The Church doth not alwaies speake the words of the holie Ghost.\n[^110]: Deciding of controuersies is not taken away.\n[^111]: The way how to decide doubtful places. 1 The Analogy of faith.\n[^112]: 1 Cor. 3. 2 Examining of Antecedents & Consequents.\n[^113]: Psalm. 91.\n[^114]: 3 Resorting to places which teach the same more clearly\n[^115]: 4 Conferring like places togither.\n[^116]: 5 The catholike Church.\n[^117]: Iohn. 8.47.\n[^118]: 6. Prayers.\n[^119]: Mat. 11.28. Esaie. 57.15.\n[^120]: It is vnmeet that the holy Ghost should be subiect vnto another\n[^121]: The letter killeth, the spirit quickneth.\n[^122]: 1 The letter killeth not of it selfe, but by an accident.\n[^123]: 2 It killeth as it is without the Spirit.\n[^124]: The spirit quickneth, agreeing with the word.\n[^125]: 4 The Apostle misconstrued by them."},{"number":5,"title":"OF THE TRVE COMFORT of the Godlie","part":"A CATECHISM OF CHRISTIAN RELIGION","questions":[1],"paragraphs":[],"clauses":[],"items":[],"text":"The scope and ende of this doctrine is, that wee may haue sure comfort both in our life & at our death. And that wee may haue this, wee are especiallie to learne the doctrine of Christianitie. Now the summe of this comfort doth consist in this, that *wee are the members of Christ:* that is, that we are engraffed into Christ by faith, that he is carefull of vs: and that by him wee are loued of God, reconciled to God, and conioyned with him. This comfort the diuel goeth about to take from vs after this maner. 1. *Thou art a sinner: therefore thou art not acceptable in the sight of God.*\n\n*Answere.* But Christ hath made satisfaction for me with his precious blood. 2. *But thou must die the death. Answere.* But Christ hath deliuered me from the power of death, and I know that by Christ I shall scape out of the hands of death. 3. *But how if thou leese the grace of Christ? For thou maist fall and perish; because it is a long way to heauen. Answere.* Christ hath not onely merited his benefites for mee, but also bestoweth them on me, and preserueth them in mee, and giueth mee perseuerance, that I may not fall from grace. 4. *But what if these thinges appertaine not vnto thee? and how knowest thou that thou art Christes? Answere.* 1. Because I haue the testimonie of the holie Ghost within me. 2. Because the generall promise appertaineth to all the faithful. If I haue faith therefore, that promise appertaineth vnto me. But I know I haue faith by the effectes of faith. 1. Because I haue a will to obey and beleeue God, albeit I am but weake. 2. Because I haue good woorkes, which are signes of true faith. Therefore I haue true faith, and by a consequent, Christ and his benefites appertaine vnto mee.\n\n*This comfort is necessarie.* 1. *For our saluation: that we despaire not.* 2. *For the woorshipping of God.* For that wee may woorship God, wee must come out of sinne and death: not rush into desperation, but bee susteined with a sure comfort vnto the ende. This comfort, though other sectes promise, yet can they not make performance thereof, because their conscience and experience oftentimes goeth against them. The doctrine of the Church alone maketh performance of it, so that mens consciences are at rest, because this alone sheweth the fountaine of all miseries, vnto which mankind is subiect: and this also alone prescribeth the waie of escaping them.\n\n*The partet of this comfort are,* 1. Our reconcilement to God by Christ, to which Christ alone we belong: and therefore wee are not at our own libertie, so that wee may freelie sin, neither lieth our saluation in our handes or power. For if it were so, we should leese it euery moment. 2. The maner of our reconcilement, euen by the blood of Christ. 3. Our deliuerie from miseries. 4. The preseruation and maintenance of our reconcilement and deliuerie:[^1] so that not so much as an haire may fal from our head, without the will of our heauenly father. *Obiection.* But the godly are daily slaine. *Aunswere.* These things do not hurt, but helpe forward our saluation.[^2] *All thinges worke together for the best vnto them that loue God.* 5. The testimonie of the holie Ghost woorking true comfort in our hartes and true conuersion vnto God. By this testimonie of the holie Ghost wee know that wee are Gods, after wee are once deliuered from these miseries. For the holy ghost, which is the surest pledge of this thing, doth witnes in our hartes that they trulie belong vnto vs. For hee maketh *vs to serue God without feare.*[^3] And this *Spirit of Christ, which God hath sent foorth into our hartes, crieth Abba Father.* 6. *Our certaintie of euerlasting life.* This part differeth from the fifth: because that is the certaintie of the thinges themselues: but this is our certaintie, by which wee know these thinges to be certaine. And this is the beginning of faith.\n\n[^4] *That we may attaine vnto this comfort, three thinges are to bee considered of vs.* 1. *The knowledge of our miserie,* that we may desire deliuerance, and be thankful to God. 2. *Our deliuerance:* without which we haue not comfort. 3. *Our thankfulnes,* without which wee are not deliuered. Herein is conteined the summe and purpose of the whole sacred Scripture. And these doe plainly accord *with the diuision of the Scripture, or Catholicke doctrine, into the Law and Gospel,* and with the differences of these parts. For vnto those three members are *the Law* and *the Gospel* referred: to the first and third apperteineth *the Decalog* or tenne commandementes, because there is a double vse of the Law, the knowledge of our sinne, and the rule of our life. To the second member appertaineth *the Creede,* because this speaketh of our deliuerie, and is the sum of the Gospel: The Sacramentes likewise are to be referred vnto the second part, because they seal that which is taught in the Gospel. They are those appurtenances as it were adioyned to the promise of grace, and the seals of iustification by faith. *Praier* belongeth vnto the third part, that is, to thankfulnes: because praier is the chiefest part of thankfulnesse.\n\nOut of these arise foure questions. 1.[^5] *For what cause these three are necessarie for our obtaining of comfort.* 2. *Whence we may knowe these three: euen out of the Lawe and the Gospel.* 3. *How.* 4. *Wherefore.*\n\n*The knowledge of our miserie is necessarie for our obtaining of comfort.* 1. Because if we knew not our miserie,[^6] and euen the greatnes of it, we should not know the greatnes of our happines, neither should we desire deliuerie out of euils. If wee desire not deliuerie out of euils, wee doe not seeke it: if wee seeke it not, we obtaine it not: *because God giueth deliuerie only to those who seeke it: it is opened onlie to him that knocketh:* and so hath God his ende in them, euen his worship. *Blessed are they who thirst after righteousnes. Come vnto me al ye that labor. I dwel in a contrite spirit.* That which wee haue now said, is confirmed also by this syllogism, or form of argument. That which is necessarie for to stir vp in vs a desire of deliuerance, that is necessarie for our comfort: But the knowledge of our miserie is necessarie for the desire of saluation, or deliuerance: Therefore the knowledge of our miserie is necessarie for the obtaining of our comfort: yet not for the comforting of vs: for we are terrified by this knowledge of our miserie. But this terror is good for vs, because, except we know our miserie, we desire not deliuerie. And they that desire not deliuerie, receiue it not.\n\n2 The knowledge of our miserie is necessarie for the obtaining of our comfort: because wee should be vngratefull if we were ignorant out of how great miseries wee were deliuered and drawen: For how much the more wee feele the greatnes of our euil, so much the more desire wee and with for a remedie, and so much the more thankfull are wee towards God, because he gaue vs a remedie against sin. 3. Because by the preaching of the Lawe, is made a preparation to the preaching of grace: otherwise there followeth carnal securitie, and our comfort is made vnstable. Whereof it appeareth, that we drawe the knowledge of our miserie chiefly out of the Law, & that therfore we must begin frō the preaching of the Law, as the Prophets and Apostles haue done, and that to the end that mens consciences and hearts may be cast downe before God, and prepared to repentance, and to the receiuing of the gospel. Except this be done, men wil become more careles and stubburne, and pearles shal be throwen to swine to be trodden vnder feet.\n\n[^7] *The knowledge of our deliuerie is necessarie for our comfort.* 1. Because a good thing, not knowen, is not desired: according to that, *There is no coueting after an vnknowen thing.* When wee haue found it also, if wee knowe not what it is, wee desire it not, and therefore doe not obtaine it. Yea that verie meanes, by which wee attaine vnto our deliuerie, requireth the knowledge of our deliuerie. For thou shalt er in the desire of thy deliuery, except thou know what, and of what qualitie it is, and after what manner it is receiued. Furthermore, wee are made by faith partakers of this deliuerie. But faith is not without knowledge. Wherefore the knowledge of our deliuerie is necessarie, both that we may obtaine it: & also because the mean & instrument it selfe, by which we do obtaine it, cannot bee without the knowledge of our deliuerie. 2. A good thing not knowen doth not comfort: that therefore it may comfort thee, thou must knowe how great and what maner a good thing it is. 3. The knowledge of our deliuerie is necessarie, that we may be thankeful: because for a thing not knowen to be good wee vse not to giue thankes, for that we make light account of it: and if we wil be indeed grateful, al the circumstances of that good thing are knowen and desired of vs. We know our deliuerie, out of the gospel. 1. By hearing it. 2. By learning it. 3. By assenting vnto it, and that out of the gospel: because the Gospel alone doth promise deliuerie vnto those that beleeue in Christ. Now wee must diligently also obserue the maner of our deliuerie, that wee doe not our selues imagine, or receiue imagined by others any maner of deliuerie to the reproch of Gods name, and hazard of our owne saluation.\n\n*The knowledge of our thankefulnes is necessarie for our comfort.*[^8] 1. Because no man can doe anie thing gratefull vnto God, except he first know what is grateful vnto him: For he wilbe worshipped, and haue vs gratefull vnto him, not after that maner which wee will but which himselfe hath prescribed. Except therefore thou knowe, what is gratefull vnto him, thou shalt reape thence no comfort. 2. Because there is first of all true consolation, where there is thankfulnes: for except thou be thankful, thou canst not applie vnto thy selfe the merit of the Sonne of God. For it is offered and applied onely to vs being thankful: now thou canst not shewe thankfulnesse, except thou knowe after what maner the Lord bestoweth on vs his benefites. 3. The knowlege of our thankfulnesse is required necessarily, because it is the chiefe ende and scope of our deliuery:[^9] *for this purpose appeared the Sonne of God, that he might destroie the workes of the diuel.* 4. That we may know that those thinges which we doe are no merit, but onely a declaring of our thankfulnes. And what thou giuest thankes for, that thou knowest that thou hast not deserued. 5. By this thankfulnes our faith & comfort is confirmed in vs. *Obiection.* That which of it selfe followeth, is not necessarie to be taught. But thankfulnes must needes follow of it selfe: Therefore it is not necessarie to be taught. *Aunswere.* Thankfulnes followeth deliuerie. But not the maner of thankfulnes likewise: for of this we are to bee instructed out of the word of God. Furthermore that proposition is not vniuersally true: for a thing may be taught, which of it selfe doth greatlie followe, for greater and fuller knowledge and confirmation. Now thankfulnes it selfe we know, 1. Out of the Gospel; because it promiseth deliuerie, with a condition of repentance. 2. Out of the Law, because the Law in speciall doth declare and determine the kindes of obedience. Seeing that then the true, sure and onely comfort of the faithful is the scope of the whole doctrine of christianity: & seeing that to that comfort these three are necessarily required, that is, The consideration of mans miserie, of his deliuerie, and of his thankfulnes: it appeareth that these three are the chiefe partes of Christian doctrin. And therfore we wil intreat of thē hereafter in order.\n\n[^1]: Mat. 10.30.\n[^2]: Rom. 8.28.\n[^3]: Luk. 1.74. Gal. 4 6.\n[^4]: Three things to bee obserued for the attaining vnto this comfort. 1 The knowledge of our miserie. 2 Our deliuerie. 3 Our thankfulnes.\n[^5]: From these arise fower quaestions. 1 Quaestion.\n[^6]: Why these three are necessarie for the obtaining of our comfort. Why the knowledge of our misery is necessarie. Mat. 11.28. Isaie. 57.15.\n[^7]: Why the knowledge of our deliuerie is necessarie. Ignoti nulla cupido.\n[^8]: Why the knowledge of our thankfulnes is necessarie.\n[^9]: 1 Iohn. 3.8."},{"number":6,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[3],"paragraphs":[],"clauses":[],"items":[{"question":"Whence knowest thou thy miserie?","answer":"Ovt of the law of God.","segments":[{"text":"Ovt of the law of God.","proofs":["Romans 3:20"],"refs":[{"printed":"Romans 3:20","osis":["Rom.3.20"]}],"note":null}],"items":[]}],"text":null},{"number":7,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[4],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the Law of God require of vs?","answer":"That doth Christ summarily teach vs, Mat. 22. Thou shalt loue the Lord thy God with all thy hart, with all thy soule, with al thy minde, & with all thy strength. This is the first and the great commaundement, and the second is like to this, Thou shalt loue thy neighbour as thy selfe. On these two commaundements hangeth the whole Law, and the Prophets.","segments":[{"text":"That doth Christ summarily teach vs, Mat. 22. Thou shalt loue the Lord thy God with all thy hart, with all thy soule, with al thy minde, & with all thy strength.","proofs":["Luke 10:27"],"refs":[{"printed":"Luke 10:27","osis":["Luke.10.27"]}],"note":null},{"text":"This is the first and the great commaundement, and the second is like to this, Thou shalt loue thy neighbour as thy selfe. On these two commaundements hangeth the whole Law, and the Prophets.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":8,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[5],"paragraphs":[],"clauses":[],"items":[{"question":"Art thou able to keepe all these thinges perfectlie?","answer":"No truely: For by nature I am prone to the hatred of God and of my neighbour.","segments":[{"text":"No truely:","proofs":["Romans 3:10, 23","1 John 1:8"],"refs":[{"printed":"Romans 3:10, 23","osis":["Rom.3.10","Rom.3.23"]},{"printed":"1 John 1:8","osis":["1John.1.8"]}],"note":null},{"text":"For by nature I am prone to the hatred of God and of my neighbour.","proofs":["Romans 8:7","Ephesians 2:3","Titus 3:3"],"refs":[{"printed":"Romans 8:7","osis":["Rom.8.7"]},{"printed":"Ephesians 2:3","osis":["Eph.2.3"]},{"printed":"Titus 3:3","osis":["Titus.3.3"]}],"note":null}],"items":[]}],"text":null},{"number":9,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[6],"paragraphs":[],"clauses":[],"items":[{"question":"Did God then make man so wicked and peruerse?","answer":"Not so: But rather hee made him good, and to his owne image, that is, endewed with true righteousnes and holines, that hee might rightly know God, his creator, and hartily loue him, & liue with him blessed for euer, and that to lawde and magnify him.","segments":[{"text":"Not so:","proofs":["Genesis 1:31"],"refs":[{"printed":"Genesis 1:31","osis":["Gen.1.31"]}],"note":null},{"text":"But rather hee made him good, and to his owne image,","proofs":["Genesis 1:26–27"],"refs":[{"printed":"Genesis 1:26–27","osis":["Gen.1.26-Gen.1.27"]}],"note":null},{"text":"that is, endewed with true righteousnes and holines, that hee might rightly know God, his creator, and hartily loue him, & liue with him blessed for euer, and that to lawde and magnify him.","proofs":["2 Corinthians 3:18","Colossians 3:10","Ephesians 4:24"],"refs":[{"printed":"2 Corinthians 3:18","osis":["2Cor.3.18"]},{"printed":"Colossians 3:10","osis":["Col.3.10"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null}],"items":[]}],"text":null},{"number":10,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[7],"paragraphs":[],"clauses":[],"items":[{"question":"Whence then ariseth this wickednes of mans nature?","answer":"From the fall and disobedience of our first parentes, Adam and Eue: Hence is our nature so corrupt, that wee are all conceaued and borne in sinne.","segments":[{"text":"From the fall and disobedience of our first parentes, Adam and Eue:","proofs":["Genesis 5","Romans 5:12, 18–19"],"refs":[{"printed":"Genesis 5","osis":["Gen.5"]},{"printed":"Romans 5:12, 18–19","osis":["Rom.5.12","Rom.5.18-Rom.5.19"]}],"note":null},{"text":"Hence is our nature so corrupt, that wee are all conceaued and borne in sinne.","proofs":["Psalm 51:5","Genesis 5:3"],"refs":[{"printed":"Psalm 51:5","osis":["Ps.51.5"]},{"printed":"Genesis 5:3","osis":["Gen.5.3"]}],"note":null}],"items":[]}],"text":null},{"number":11,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[8],"paragraphs":[],"clauses":[],"items":[{"question":"Are wee so corrupt, that wee are not at all apt to doe well, and are prone to all vice?","answer":"Indeede wee are: except we be regenerated by the holie Ghost.","segments":[{"text":"Indeede wee are: except we be regenerated by the holie Ghost.","proofs":["John 3:5","Genesis 6:5","Job 10:4","Isaiah 53:6"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Genesis 6:5","osis":["Gen.6.5"]},{"printed":"Job 10:4","osis":["Job.10.4"]},{"printed":"Isaiah 53:6","osis":["Isa.53.6"]}],"note":null}],"items":[]}],"text":null},{"number":12,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[9],"paragraphs":[],"clauses":[],"items":[{"question":"Doth not God then iniurie to man, who in the Law requireth that of him, which he is not able to perfourme?","answer":"Noe. For God had made man such a one, as he might perfourme it: But man, by the impulsion of the diuel, and his owne stubburnesse, bereaued himselfe and all his posteritie of those diuine graces.","segments":[{"text":"Noe.","proofs":["John 3:5","Ephesians 4:24"],"refs":[{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Ephesians 4:24","osis":["Eph.4.24"]}],"note":null},{"text":"For God had made man such a one, as he might perfourme it: But man, by the impulsion of the diuel,","proofs":["Luke 10:30"],"refs":[{"printed":"Luke 10:30","osis":["Luke.10.30"]}],"note":null},{"text":"and his owne stubburnesse, bereaued himselfe and all his posteritie of those diuine graces.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":13,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[10],"paragraphs":[],"clauses":[],"items":[{"question":"Doth God leaue this stubburnesse and falling-away of man vnpunished?","answer":"Noe: But is angrie in most dreadfull maner, as well for the sinnes wherein we are borne, as also for those which our selues commit, and in most iust iudgement punisheth them with present and euerlasting punishmentes, as himselfe pronounceth: Cursed bee hee that confirmeth not all the words of this Law to doe them.","segments":[{"text":"Noe: But is angrie in most dreadfull maner,","proofs":["Romans 5:12","Hebrews 9:27"],"refs":[{"printed":"Romans 5:12","osis":["Rom.5.12"]},{"printed":"Hebrews 9:27","osis":["Heb.9.27"]}],"note":null},{"text":"as well for the sinnes wherein we are borne, as also for those which our selues commit, and in most iust iudgement punisheth them with present and euerlasting punishmentes, as himselfe pronounceth: Cursed bee hee that confirmeth not all the words of this Law to doe them.","proofs":["Deuteronomy 27:26","Galatians 3:10"],"refs":[{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]},{"printed":"Galatians 3:10","osis":["Gal.3.10"]}],"note":null}],"items":[]}],"text":null},{"number":14,"title":null,"part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[11],"paragraphs":[],"clauses":[],"items":[{"question":"Is not God therefore mercifull?","answer":"Yea verilie, hee is mercifull: but so, that hee is also iust. Wherefore his iustice requireth, that the same which is committed against the diuine Maiesty of God, should also be recōpenced with extreme, that is, euerlasting punishmentes both of bodie and soule.","segments":[{"text":"Yea verilie, hee is mercifull:","proofs":["Exodus 34:6"],"refs":[{"printed":"Exodus 34:6","osis":["Exod.34.6"]}],"note":null},{"text":"but so, that hee is also iust.","proofs":["Exodus 20:5","Psalm 5:5","2 Corinthians 6:14"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"Psalm 5:5","osis":["Ps.5.5"]},{"printed":"2 Corinthians 6:14","osis":["2Cor.6.14"]}],"note":null},{"text":"Wherefore his iustice requireth, that the same which is committed against the diuine Maiesty of God, should also be recōpenced with extreme, that is, euerlasting punishmentes both of bodie and soule.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":15,"title":"OF THE MISERIE OF MAN","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[3,4,5],"paragraphs":[],"clauses":[],"items":[],"text":"In THIS first part concerning the Miserie of man, there are three places handled.\n\n1 *Of sinne.*\\\n2 *Of the creation of man,* which maketh to the vnderstanding of the former place concerning sin.\\\n3 *Of free will.*\n\n[^1]We know our *miserie,* and that we haue sinned, out of the Lawe of God, which exacteth and requireth of vs the contrarie to that which is in vs. For we are prone to hate God and our neighbour, which is very sinne it selfe: but the Lawe requireth of vs the loue of God. Nowe the name of *miserie* stretcheth farther then the name of *Sinne.* By the name of *miserie,* we vnderstād, *the euil of trespas or offence,* that is, al sin: and *the euil of punishment,* which comprehendeth al the destructions of our reasonable nature, as griefes, torments, calamities. To be short, *the euil of punishment* comprehendeth al miseries and sinnes that follow after, wherewith sinnes that goe before are punished. So the numbring of the people, committed by Dauid, is both a punishment and a sinne. That our miserie is learned out of the Law, it appeareth sufficiently by this syllogisme or reason, whose[^2] Maior or first proposition the Law it selfe mentioneth: *Accursed be euerie one who abideth not in the perfect loue of God and his neighbour.* Now *this loue of God, Christ* calleth *the first & greatest commandement.* Likewise our conscience addeth the[^3] Minor or second propositiō: I haue not abiddē in al: of these two propositiōs ariseth the conclusion, which is the approbation or alowing of the sentence of the Lawe: therefore I am accursed. So then *out of the Law commeth our knowledge of sinne.*\n\nNeuertheles the Maior, or first proposition, is to be declared more at large. First it is said, *whosoeuer abideth not in perfect loue,* that is, as Christ expoundeth it, *hee that loueth not God with al his hart, with al his soule, with al his cogitation, and with al his strength. With al his hart*] by which are vnderstood al the affections, inclinations & appetits, or desires. For God wil haue himselfe alone to bee acknowledged the chiefest, and himselfe to be loued aboue al things: and, that men may relie on him, hee wil haue the whole hart to be yeelded vp to himselfe, not part to him, and part to another: and to this is opposed, *not to walke before God with a perfect hart. Obiection.* If we ought to loue God with al our hart, then ought we not to loue our Parentes. *Aunswere.* It is lawful for to loue other things also besides God, but nothing aboue God. We ought to loue our Parents, but not chieflie. For we ought to loue al other things for God. It followeth, *with al thy soule*] by which he comprehendeth that part which is willing to anie thing, or the motions of the will: then therefore hee meaneth, with thy whole will and purpose. Thirdly, *with al thy cogitations*] by which he vnderstādeth the vnderstanding and mind: so much as we know of God,[^4] so much also doe we loue him; therefore *when we shal know him perfectlie, that which is in part shal be abolished.* And therefore our loue of God which now is but in part, shall then bee perfect. Lastlie, *with al thy strength*] in which al inward actions agreeable to the Lawe of God are contained. Secondlie, it is said, *In the Loue of God:*[^5] as vnto whom, being once manifested and doing good vnto him, man is bound: whereupon the Lord calleth himselfe our God. Now *to loue God,* is to acknowledge him to bee the chiefest good, and to bee the chiefest good to vs: and so to loue him, that thou wilt rather forgoe all things then thou wilt depart from him, or not bee ioined with him: for that which is best, that thou dost most desire, and dost couet most of al to be ioined with it.\n\nThirdly it is said, *In the loue of thy neighbour.*[^6] To loue thy neighbour, is for the loue that thou owest vnto God to wish well and doe well vnto thy neighbour, and to doe all things to him which thou wouldest in aequitie and, according to the Law to be done to thee.\n\n*The Loue of God* is the summe of the Law,[^7] because it is taken for our whole obedience, as beeing the cause of our obedience. *The loue of God is called the first Commaundement,* because it is the spring and fountaine of the rest. *It is the fountaine of the rest.* 1. because it is the efficient and impulsiue cause. 2. because it is the final cause or ende which the rest propose, which is, for to declare our loue towardes God. In like maner it is called *the greatest commaundement.* 1. because it is the end of al the rest of the cōmaundements, & of our whole obedience▪ for therfore thou oughtest to do well vnto thy neighbour, because thou louest God: & again, that thou maist shew thy obedience to him. 2. because that is the principall woorshippe for which the ceremoniall lawes were ordained, and so is opposed vnto the ceremoniall woorship, which was appointed for this morall lawe.\n\nObiection. *The second commaundement is like vnto the first, therefore the first is not the greatest.* Answere. *The loue of our neighbour is like vnto the loue of God.* 1. Because that commandement of louing our neighbour is opposed vnto the ceremonies. 2. Because the obedience of the first table is the cause of the second. Thirdlie, because the breach of the second table doth as well deserue eternall punishmentes, as the breach of the first. 4. Because it appertaineth to the morall woorship, which is described in the first and second table. 5. It is like, because of the coherence of both, for that neither can be obserued without the other. 6. Because one is autor of both. 7. Because both of thē contain our whole obedience. Hēce now appeareth the answer to this obiectiō. *Therefore our neighbour is to bee set aequall with God, and to bee aequally worshipped.* For ir hath beene said before, *Thou shalt loue God alone with al thy hart.* Now *the loue of our neighbour is like vnto the loue* which wee owe vnto God, in respect of the kind of worship, but vnlike in respect of the degree. And it is also vnlike first in respect of the obiectes, or things loued. For God and man who are to be loued are diuers obiectes. 2. For that the loue of our neighbour riseth from the loue of God: but it falleth not so out of the contrarie. 3. As it was said, it is vnlike in respect of the degree of our loue to God. *Obiection. If the loue of God bee the chiefest commaundement, then the loue of God is greater then faith. Answere.* Loue is heere taken for our whole obedience which wee owe vnto God: vnder which faith is comprehended, which is the cause of all the rest of our actions. For in that wee are commaunded to loue God, wee are also forbidden to offend him: for no man offendeth him whom he loueth.\n\n[^8] *The loue of our neighbour is called the second commaundement.* 1. because it containeth the summe of the second table: for if *thou loue thy neighbor as thy self,* thou wilt not murther him, thou wilt not hurt him. 2. because the loue of our neighbour must rise out of the first table, euen from the loue of God: and so is that also explicated, which is added of Christ: *That on these two commaundements hangeth the whole Law & the Prophets,* that is, that al the other legall obedience which is cōtained in Moses & the Prophets doth spring from our loue of God and our neighbour. *Obiection. In the Prophets also is the promise or doctrine of the Gospell: therefore Christ seemeth not to speake aright in this place. Answere.* He speaketh of the doctrine of the Law, not of the promises of the Gospel, which appeareth by the question of the Pharisie demanding, *which was the chiefe commaundement,* not which was the chiefe promise: and therefore Christ answereth him vnto the purpose. Hitherto reacheth the declaration of the Maior or first proposition concerning the abyding in the perfect loue of God and our neighbour.\n\nNow remaineth the Minor Proposition, which is, *But I haue not abidden in al,* that is, I haue neither loued god nor my neighbour as I ought: whence the conclusion ariseth: *Therefore I am accursed:* and so it appeareth that indeed the knowledge of our miserie and of our punishment, which is contained vnder the name of miserie, is drawen out of the Law. That, which also is proued by another argument, *The Lawe sheweth our punishment, because it bindeth vs either to yeeld obedience, or to suffer punishment: But no man performeth that obedience: Therefore it bindeth vs to suffer punishment.* Furthermore, *the Law* sheweth *that al euils happen vnto vs because of our sins.* Againe, it sheweth the iustice of God, the greatnes and heauines of the wrath of God against sinne. Hence ariseth a question, *whence sinne commeth,* especiallie since that the Lord made man good, and to his owne image. To this question apperteineth the common place *concerning sinne, the creation of man, and free wil:* which three places we wil discourse of in order.\n\n[^1]: How we come to the knowledge of our miserie and sinne. By the Lawe.\n[^2]: That is proued by a syllogisme, Whose maior being set by the Law, Deut. 27.16. Gal. 3.30. Mat. 22.38.\n[^3]: And Minor added by our conscience, The conclusion must necessarily follow, as an approbation of the sentence of the Law. Mat. 22.37. The part of the maior explicated. 1 Why In perfect loue, and what that is.\n[^4]: 1 Cor. 13.10.\n[^5]: 2 Why In the loue of God, and what that is.\n[^6]: 3 What is, In the loue of thy neighbor\n[^7]: Why the loue of God is the summe of the Law. Why it is called the first commandement.\n[^8]: Why the loue of our neighbour is called the second commandement."},{"number":16,"title":"THE COMMON PLACE OF SINNE","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[5,7,8,10],"paragraphs":[],"clauses":[],"items":[],"text":"The questions here to bee obserued, are these.\n\n1 *Whether sin be, or whence it appeareth to bee in vs.*\\\n2 *What sinne is.*\\\n3 *How manie kindes of sinne there are.*\\\n4 *What bee the causes of sin.*\\\n5 *What hee the effectes of sinne.*\n\nThat sinne is not onely in the world, but in vs also,[^1] wee know, 1. *Out of the Law of God,* that is, by comparing our selues and the Law together, in considering what the Law requireth, and what we haue performed. The Law requireth whole and perfect obedience, both inward & outward. But this we find not in our selues. *Obiect. That which teacheth vs to seeke for righteousnes elsewhere then in our selues, & doth shew vs to be guilty of sin, by that we haue knowledge of our sin: But the Gospel willeth vnto to despair of ourselues,*[^2] *& to seeke for righteousnesse elsewhere. Therefore by the Gospel we haue knowledge of our sinne. Answere.* I grant that we haue after some sort knowledge of our sinne by the Gospel, but not principally. For this is the principal vse of the Law. But the Gospel presupposeth that which the Law hath proued, that is, that we are sinners, before it sendeth vs to Christ. So also sciences, which are in order directlie one vnder another, take their principles or chiefe groundes from the sciences next aboue them, and proceed according to them, not prouing them, but taking them as graunted. Againe, the Gospel doth onelie in generall accuse vs of sinne: but doth not in speciall declare what and which be our sinnes. But this is the principall and proper function of the Lawe: therefore doe wee not put the Law as excluding the Gospel,[^3] as if by the Law alone we had knowledge of our sin: but chiefly and properly. 2. We knowe that wee haue sinne in vs, by the Lawe of nature, or by that iudgement of conscience, which is in al men. 3. By the testimonies of the holy Scripture, as Psalme 14 and 53. Esaie 59.4. By the punishments and miseries which follow sinne. 5. By the sermons which treat of repentance.\n\nNow this question is sette downe, 1. against the Libertines. 2. for the exercise of repentance. And here the question is not, whether sinne be in some thing, or in some men, but whether it bee in all men. And because that without the knowledge of those things neither dew honour can bee giuen to God, nor saluation befall to vs: God wil haue the nature and causes of sinne and the punishmentes thereof to be knowen and searched out of vs.\n\nBut euen as of the beginning of mankinde, so also of his corruption and restoring, none know the certaintie besides the Church, which is instructed by the voice of God concerning these so weightie matters. And therefore the Philosophers doe erre about the verie definition and declaring the nature of sinne, while they iudge either outward actions onely, or purposes and desires which agree not with honest discipline to bee sinnes: but not corrupt inclinations and affections, ignorance, errors, and doubtings of God and his will: and in a woord, whereas they doe not vnderstand wholly the law of God, it cannot be but they must make account of manie most hainous sinnes as of no sinnes. They erre also about the cause of sinne, for because whereas they are ignorant of the falling away of the diuels from God, & of the seducement and corruption of mens natures in our first parentes, they imagin that sinne was not borne together with vs, but that all as they grow in yeares, so by their owne will they doe fall into it. Last of all, they erre about the effect of sinne, because both they are ignorant of the euerlasting punishments, neither are they able sufficientlie to conceaue of the horrible wrath of God against sinnes, no not though they were taught it out of the word of God. The Apostle, Rom. 7. *I had not knowen lust, except the Law had said, Thou shalt not lust.* Iohn. 16. *The holie Ghost shall reprooue the world of sinne, because they beleeue not in mee.* Psal. 90. *Who knoweth the power of thy wrath? For according to thy feare is thine anger.*\n\n## WHAT SINNE IS\n\nIt is agreed on of all men,[^4] that sinne is a thing displeasing God, contrarie to righteousnes, & deseruing punishment, as it is said, Psalm. 5. *Thou art not a God that loueth wickednes.* As therefore the rule of righteousnes is the wil of god: so of the cōtrary, we are not otherwhere to know what sinne is, then by the same rule of mans life & actions. Therefore the definition of sin in the 1. Epist. of Iohn. cap. 3. is the truest and plainest: *Sinne is a transgression of the Law: or, what soeuer is repugnant to the Law.* But because here mens mindes seeke further, what those euils are, which are forbidden and condemned by the law of God: we must adde an explication of this definition out of the Sermons and declarations of the Law scattered throughout the whole Scripture: to wit, *That sinne is a defect, or an inclination, or action repugnant to the law of God, offending God, & making him that sinneth togither with al his posterity, guiltie of temporal & eternall punishments, except remission bee graunted for the Sonne of God our Mediatour.*\n\n*The*[^5] *general nature of sinne is a defect.* Likewise, *an inclination, or action.* Now there are called *defectes in the minde, ignorance, and doubtfulnes of God and his will: in the hart, a priuation of the loue of God and our neighbour, of ioy in god, and of an earnest desire and endeuor to obay God according to al his commandementes, and an omitting of inward and outward actions, which are commanded by the Law of God.* Or, *This defect* is an absence, 1 *Of good inclinations in our minde.* 2. *Of the knowledge of God.* 3. *Of motions to obay the Law of God.* 4. *Of inward actions, which are required in the Law.* 5. *Of outward actions, which follow the inward.*\n\nNow corrupt inclinations are said to bee, *stubburnes of the hart and will against the Law of God, or against the iudgement of the minde, as touching honest and dishonest actions: or a pronesse & willingnesse of nature to doe those things which God forbiddeth, which euill they call concupiscence.* Or, *A corrupt inclination is a qualitie of the minde, which hath an action following it, euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth, yet are wee willing by inclination of mind. That sinne is a defect, shall be proued in the question of originall sinne. That sinne deserueth eternall punishments, shall bee proued in the question of the effectes of sinne.*\n\n[^6] *Now the difference of sinne, which maketh it to differ from all other defectes, is, that it is repugnant vnto the Law of God.*\n\n[^7] *The propertie of it is, that it maketh a creature guiltie of the eternall wrath of God. For as the speciall and peculiar difference of sinne is, repugnancie with the law of God: So a proprietie necessarilie adioined vnto it, is the guilt of the person sinning, that is, a binding of him to temporall and eternall punishmentes, which is done according to the order of Gods iustice and will.* And this is that which they commonlie say, *that there is a double formalitie or difference of sinne: repugnancie with the Law and guilt: or that there are two respectes, of which one is a comparison or a dissimilitude with the Law: the other as it is ordained to punishment.* For sinne is considered with this respect in the Church, that wee may haue the whole description of it, not onely as an euill habit of the will which is called vice of the Philosophers. But that guilt in men doth not onely enwrappe the sinners themselues, but also their posteritie in the iudgement of God: as it is said, Exod. 20, *Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee.* And Deut. 28. *Cursed shall be the fruit of thy bodie.*\n\nLast of al *an*[^8] *accident of sin* is conteined in these woords: *Except remission be made for the satisfaction of the Sonne of god:* which is therefore added, least this might seeme to be said in the definition of sinne, That all, whosoeuer haue sinned, perish, without all recall, together with their posteritie. For although there follow the nature of sinne, which is *to be repugnant to the law of god,* the condemnation of the sinner and his posteritie: yet both are exempted from it, if they apply vnto themselues the merit of Christ by faith, and bee conuerted.\n\n### 3. How manie kindes of sinne there are\n\nThere are fiue principall diuisions of sinne.\n\nThe first diuision is this: There is one sinne *Originall,* & another *Actuall.*\n\n#### OF ORIGINAL SINNE\n\n*That there is Original sinne in al men,*[^9] is prooued and maintained against the Pelagians, and the Anabaptists, 1. *By the Testimonies of Scripture:* As,[^10] *who can bring a clean thing out of filthines?*[^11] *In sinne hath my mother conceaued me.*[^12] *Which are borne not of bloode, nor of the wil of the flesh, nor of the will of mā, but of God.*[^13] *He that beleeueth not the Sonne, the wrath of God abideth on him.*[^14] *The fault came of one offence vnto condemnation.*[^15] *We were by nature the children of wrath.* 2. *Because infants also are subiect to sinne: because they die.* But they haue not sinne by imitation: therefore by propagation. Which is also confirmed by Testimonies of Scripture.[^16] *All the imaginations of mans heart are onely euill, and that continually.*[^17] *I called thee a transgressor from thy wombe.*[^18] *I see another Law in my members rebelling against the Law of my mind.*\n\nAgainst this doctrine *of Original sinne,*[^19] in times past did the Pelagians striue, as at this daie doe the Anabaptists, denying *that there is any Original sin: For because that neither the posteritie are guiltie by reason of the first Parents fall, neither is sin deriued into them from their auncestors by propagation: but euerie one sinneth, and becommeth faultie by imitation onely of the first Parentes.* Others grant, *that all became faultie by reason of the first sinne, but not that withal such corruption was bredde in vs, as might deserue condemnation and the wrath of God: for that the defectes, as they think, with which we are borne, are no sinne.*\n\n[^20]But that we may altogither fortifie our selues against Pelagians & Anabaptists, and others of the same litter, these foure thinges are proposed diligently to be considered.\n\n1 *That al mankind is held guiltie for the disobedience of our first Parentes, except by the benefit of the Mediator they bee exempted from it.*\n\n2 *That there are in vs, besides this guilt, defects & inclinations repugnant to the Lawe of God, euen from the houre of our birth.*\n\n3 *That these defects and inclinations are sinnes, and deserue the aeternal wrath of God, except wee bee deliuered by his Sonne.* For Christ freeth vs, not onelie from the guilt, but also from the corruption. For as a double euil befell vs from Adam, euen our guilt for the sin committed in him, and the corruption of our nature propagated from him vnto vs: So by Christ, the other Adam, a double grace hath befallen vs: euen Imputation of righteousnes, and Regeneration. These two are proued togither in the scripture. As,[^21] *Al men haue sinned, and are depriued of the glorie of God, and are iustified freely by his grace through the redemptiō that is in Christ Jesus.*[^22] *The Scripture hath concluded al vnder sin, that the promise by the faith of Jesus Christ should be giuen to them that beleeue, God shal circumcise thy heart, and the heart of thy seede.*\n\n4 *That these euils are deriued not by imitation; but by propagation of a corrupt nature from our first Parents vnto al their posteritie, Christ onely excepted.* So then we know, that there is Original sinne: let vs now see what it is.\n\n*Original sinne is the guilt of al mankind, by reason of the fal of our first Parentes, and a priuation of the knowledge of God, and his will in our minde,*[^23] *and of all inclination to obey God with our will and heart: and of the contrarie, in these there remaineth a wicked inclination to disobey the Lawe of God, ensuing vpon the fal of our first Parentes, and deriued from them vnto al their posterity, and so corrupting their whole nature, so that al by reason of this corruption are become guiltie of the euerlasting anger of God, neither can they doe any thing pleasing and acceptable to God, except remission be graunted for the Sonne of God the Mediatour, and a renewing of their nature by the holy Ghost.* A more briefe definition of the nature of Original sinne is this, *Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes, is a conformitie and perfect obedience, as wel inward as outward, according to the whole Law of God: because man at first pleased God by that conformitie.*\n\n*The formal cause of sinne,* as it hath respect to punishment,[^24] *is the guilt.* Now *the guilt is, to be obnoxious to punishment, and to be ordained to euerlasting torments: and to bee worthie of these, because of the offending of God. That the cause of this guilt was the fall of Adam,* is proued, 1. By testimonies of Scripture. *As by one man sinne entred into the world, and death by sinne,*[^25] *and so death went oueral men. By one mans disobedience many were made sinners.* 2. It appeareth also by this antithesis, or contrarietie. As deliuerie from sinne is, not to bee guiltie, because of the satisfaction of Christ: so of the contrarie, Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie.\n\n*That the priuation or want of the knowledge of God is sinne,*[^26] is proued by this argument. *Whatsoeuer is contrarie to the Law is sinne. The priuation of the knowledge of God is contrary to the Law: Therefore it is sinne.* Now that priuation of the knowledge of God is contrarie to the Law, the reason for it is, 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations. For, *Accursed be euery one that abideth not in al. But there is commanded in the Law, the true knowledge of God, & a correspondence of al the powers in mans nature with the wil of God,* when he saith: *I am the Lord thy God: Thou shalt haue none other Gods before me.* Likewise: *Thou shalt loue the Lord thy God with al thy hart. Whosoeuer therfore do roue and swarue in opinions concerning God, not acknowledging him accordingly as he is manifested in the Scriptures, and they whose harts do not so turn with the loue of god, that nothing may withdraw them from him, these, as much as lieth in them, are fallen from aeternall life, and are subiect vnto the curse.* 2. To this belongeth all the sayinges of the Scripture, which tax our ignorance of God. *Yee erre, not knowing the Scriptures. The gospell is said to bee hid to those which perish.* Ignorance of the Gospel is sinne.\n\n*That a corrupt inclination to disobey the Lawe of God is sinne,*[^27] *is proued.* 1 *By the tenth and last commandement: Thou shalt not couet.* For the Law requireth inward & outward obedience, and that we haue an inclination to loue God. That corrupt inclination therefore is a defect & sin. *Sin is the transgression of the Law.* 2. By other testimonies of Scripture. *The frame or imaginatiō of mans hart is euil,*[^28] *euen from his youth. We were by nature the children of wrath.* 3. By death & other punishment which followed. *The wages of sin is death.* Inclinations therefore to wil or doe il are sinne.\n\n1 Obiection. *That which is not voluntarie, neither can be auoided, is not sinne: Inclinations are not voluntarie. Therefore they are not sinne.* Answere. It is true in ciuil matters, that that which is not voluntarie is not sinne, but not in spirituall matters. For the Scripture teacheth both *that the wisedome of the flesh cannot be subiect to the Law of god:* and, *that al who are not subiect vnto the Law, are subiect to the wrath of God.* Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God, whensoeuer he is disobedient vnto his Lawe, whether willing or vnwilling, whether he bee corrupted by his owne fault, or by the fault of his auncestors. For so great and so inuiolable is the maiestie of God, so great euil is there in sinne, that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie.\n\n2 Obiection. *Punishments are not sinnes. These inclinations and defects are punishments of the first fal: therefore they are not sinnes.* Aunswere. It is true that *punishmentes are not sinnes,* if we respect the course of ciuil iustice: but not so, if we respect Gods iustice. For God oftentimes punisheth sinnes with sinnes. Which is speciallie shewed, Rom. 1. and 2. Thessa. 2. For God hath power of depriuing his creatures of his spirit: which power his creatures haue not.\n\n3 Obiection. *Priuation is sinne. God inflicteth it, creating in vs a soule not adorned with those gifts, which he would haue had bestowed vpon vs, if Adam had not transgressed. Therefore God is the autor of sinne.*[^29] Aunswere. It is a fallacie of the Accident. For as God inflicteth it, it is Gods iustice: but as it is drawen on vs by the fault of our Parents, and our selues also do willinglie receiue it, it is sin. Replie. *But God should not haue punished this fault with such a punishment, seeing hee did know that so great euil would ensue.* Aunswere. Let God execute his iustice, and let the world perish. Therefore he should doe it, because it was iust.\n\n4 Obiection. *The desires of things that are obiect vnto them are natural: therefore they are not sinnes.* Aunswere. True: ordinate *desires* of their proper obiects, which God hath ordained for them: but not inordinate, and such as are against the Lawe. For *to desire, of it selfe, is not sinne: But the desire is of it selfe good.* But *a desire* against the Law is sinne.\n\n5 Obiection. *Nature is good. Therefore there is no Original sin.* Aunswere. 1. True it is that *Nature is good,* if you consider it before the corruption. *All thinges were verie good which God made.* 2. Euen now also *Nature is good,* in respect of the substance and being of it, and as it was made of God: but not in respect of the qualitie of it, and as it is corrupted.\n\n*That these euils are not onelie drawen by imitation, but also are borne with vs, whiles our corrupt nature is propagated from our first Parents vnto al their posterities,* these testimonies doe manifestlie shew. Iob. 24. *Who can bring a cleane thing out of filthines?* Iohn. 1. *Which are borne not of blood, nor of the wil of the flesh, nor of the wil of man, but of God.* Rom. 5. *By one man sinne entered into the world, and death by sinne, and so death went ouer all men, for as much as al mē haue sinned.* & cap. 7. *We know that the law is spiritual but I am carnal, sold vnder sinne.* Eph. 2. *We were by nature the children of wrath, as wel as others.* Last of al, seeing infantes also are subiect to sinne, whereupon also they die, and are to be baptised, as before time they were circumcised: and they cannot as yet sinne by imitation: it must needs be that sinne is bred in them, as it is said, Genes. 8. *The cogitation of mans heart is euill euen from his youth.* And Isaie. 48. *I called thee transgressor euen from thy womb.*\n\nAgainst this doctrine it is obiected: first,[^30] *If sinne bee propagated from the Parents vnto their posterity, either the soul stained with originall sinne, is deriued by deduction out of the soule of the Parents, or is created by God of nothing infected with sinne, and is infused into the bodie: or els being created pure by God it draweth corruption and naughtines of the body, vnto which it is vnited. But since that a spiritual substance may not be cut into parts, soules are not propagated by deduction out of the soule of the Parentes, neither are they created corrupt of God, because God by this meanes should be made autor of sinne, contrarie to that which hath beene said: God saw al which he had made, & they were verie good: neither are the soules depraued by the bodies: partly for that it would be against both the end, vnto which man was created, euen to life euerlasting, and also against the goodnes of god, for a pure and innocent soul to be ioined with a bodie of which it should be depraued: & partlie for that sinne can not be propagated by the bodie, which is senseles, neither exerciseth any action on the soule, but by the soul. Wherefore the children are not borne corrupt of corrupt parentes.*\n\n[^31]To this the answeare is double. First they can not proue that, which in the third place in their Minor they affirme: *That the soules can not draw naughtines & corruptiō from the bodies.* For our first Parentes also were created to eternall life, and yet were depraued falling from god. Wherefore as the creation of our first parentes, and their triall by temptation, and in temptation their falling away (which being put, their corruption was certainly to followe:) so also the vniting of the soules with their bodies, in which certainlie they shall be corrupted, is not contrarie to the goodnes of God: partly because God is so good, as also he will shew foorth his anger against sinne, and his iustice togither with his mercie in his woorkes: partly because he hath appointed a remedie in his sonne, vnto the which who flie are deliuered from this hereditarie and necessarie corruption, and from the danger of damnation: neither is it disagreeing from his goodnes, rather to saue men freed from sinne and death, by the death of his onele begotten Son, then if they had neuer fallen into these miseries. Neither is it absurd, *that the nature or temperature of the bodie, though it bee senseles, yet should be prone to euill, and no fit instrument for the good actions of the soule:* and that the soule not being established in that puritie, in which it was made, should follow the inclinations and corrupt temperature of the bodie, and should fal from that integritie in which it was, as soone as it is vnited vnto the bodie: and seeing that the bodie proceeding from sinful and guiltie parentes, is one part of a man, that God should be offended with the whole man, for that part of his which is guiltie, and should withdraw the grace of his spirite, that the other part also, that is, the soule being depriued of spiritual giftes, may fall into wickednes and malediction.\n\nBut be it that they were able to prooue that Minor proposition,[^32] yet there is another sufficient answere to the Maior: so that wee haue no neede to enter into any doubtfull dispute, about the deducting of the soule from the soule of the parentes by generation, neither of the maner how Originall sinne is propagated. *For although wee graunt that the soules of all men, as soone as they begin to liue, are created of god:* yet it is not to be imagined, that the soules haue a beeing some time, before they are vnited to the bodies.\n\nFor at one and the same time they are both created and vnited to their bodies: as it is said,[^33] *Hee breathed in his face breath of life.* But as the substance also of bodies, though it be taken out of the substance of the parentes, yet is rightly said to be created of God, that is, framed by him: and the substances both of men and diuels, who both are sinfull, are preserued of God, neither is yet God the autor or maintainer of their sinne or malice: so also the substance of the soules and their naturall faculties, God togither both createth, and bereaueth of his giftes: which giftes hee gaue of that condition to Adam, that hee would also giue them to his posteritie, if himselfe did keepe them: but would not giue them, if hee by his vnthankfulnes should cast them away. Now the soule being destitute of the spirite and spirituall light, although it bee inclined to desires and operations, yet is it blinde, not inclined to such desires and actions, as the law of God requireth. And by this meanes the inclinations, being despoiled of their rightnes, are become of their owne accord euill, and are repugnant to the lawe of God. And those defectes, in the minde and will, and heart of our first parentes, are the iust punishmentes of sin committed by our first parentes, and by their seed in them, as they are inflicted by God: but the inclinations corrupted by these defectes, and the defectes themselues, because they are a cause that man neither is, nor can bee conformable to the law of God, they are sinnes, as they are drawen, by men sinning, vpon themselues and their seede, and as they haue from them and their seede their being.\n\n2 Obiection. *That which the Parents themselues haue not, they cannot deriue vnto their posteritie. Original sin is taken awaie from the godly. Therefore at the leastwise these doe not deriue it to their posteritie.* Aunswere. *Original sinne is taken away from the godlie and saints of god,* as concerning the guilt of it, that is, so as it is remitted them for Christs sake. But as it is a sinne repugnant to the Lawe, so it abideth in them. For although they be withal regenerated by the holie ghost, vnto whomsoeuer their sinne is forgiuen: yet that renewing is not perfected in this life. Wherefore the godlie also doe deriue such a nature to their posteritie, as themselues haue, that is, a corrupt one,[^34] subiect to defects, and euil inclinations. *If they replie that therefore the guilt stretcheth not to the posteritie, because the Parents are freed from it,* the Aunswere is, that that is not deriued from the Parents to their posteritie, which the Parents by nature haue not: and that they are freed from the guilt not by nature, but by the grace and benefit of Christ. Wherefore they deriue vnto their posteritie, not righteousnes, which is freely imputed, but vnrighteousnes, and damnation, vnto which themselues by nature are subiect.\n\n[^35]And the cause why they deriue their guilt vnto them, & not their righteousnes, is this: because their posteritie are not borne of them according to grace, but according to nature: neither is grace and iustification tied to carnall propagation, but to the most free election of God. As it is said, Iohn. 1. *Which are borne not of blood, nor of the wil of the flesh, nor of the wil of man, but of the wil of god.*\n\n3 *Obiection.* It is said by the Apostle, Rom. 11. *If the roote be holie, so shal be the branches also.* Aunswere. This hindereth nothing at al. For hee vnderstandeth not here by holines, remission of sinnes, and regeneration: but this worthines of Abrahams posteritie, for that God, for his league made with Abraham, had appointed alwaies to conuert some of his posteritie, and to indow them with true and inward holines.\n\n[^36]4 *Obiection.* It is said vnto holie Parentes: *Your children are holie.* Answere. The Apostle in that place sheweth, that neither al the children of holie men obtaine remission of their sinnes, or are regenerated by the holy ghost, neither the holines of the children proceedeth from carnal propagation. For *of Jacob and Esau it was said, when they had neither done good nor euil, I haue loued Jacob, and haue hated Esau.* The meaning therefore of Paul is, that the children of godly Parentes, although one of the Parentes be an infidel, yet they are holy, in respect of the external fellowship of the Church: that is, that they are to be counted for members, or citizens of the Christian Church, and so also for the chosen, and inwardlie sanctified of God, except themselues declare are themselues to be others by their vnbeliefe and impiety. But neither is outward, nor inward sanctifie of the nature of the parents, seeing neither is found in it, but both befal, as wel to the children as to the Parents, of the free mercy, and couenant, or promise of God.\n\n5 Obiection. *They are more miserable vnto whom their sinnes of al their ancestors are deriued, the they vnto whom haue stretched but the sinnes of some of their ancestors. But if sinne passe from the Parents, vnto the children, then vnto the latest of their posteritie come the sinnes of al the ancestors, vnto the former onely their sins who liued before them. So then are the latter more miserable then al the rest, which would be absurd, and not agreeable to the iustice of God. The first aunswere to this is: that it would be neither absurd nor vniust, although god should punish more heauily, and more forsake the latter of the posteritie, then the former.* For how manie more sinnes are committed, and heaped vp by mankinde, so much the more vehemently is his wrath kindled, and the punishment is more aggrauated. Whereupon are those sayinges, Genes. 15. *The wickednesse of the Amorites is not yet ful.* Matt. 23. *That vpon you may come all the righteous blood.* 2. God therefore suffereth the sinne of our first Parents to passe vnto al their posteritie, as concerning the corruption of nature and guilt: that hee might satisfie his owne iustice, and that himselfe might haue occasion of exercising his mercy in his sonne. Rom. 5. and 11. *But of the actual sinnes of euerie man he saith, that he visiteth the iniquitie of the father on the children vnto the third and fourth generation:* that is, according to his iustice hee punisheth the sinnes of the parents in their posteritie, and yet of his mercy doth set bounds and limits for sinne, that the posteritie may not alwaies pay for the sinnes of their ancestors, or imitate them, and that it may not be of necessitie that the children of euil Parents should be euil, or worse, or more miserable then their Parentes: euen as also *he exerciseth his mercie vnto the thousand generation of them that loue him,* and yet retaineth the liberty of his election, so that not alwaies good Parents haue their posteritie good also. The reason of this difference betweene Original and Actual sinne is, because that righteousnes and life euerlasting was not lost first by the posteritie, but by our first Parents.\n\nObiection. *But God wil not punish the posteritie for the Parents sins.* Answere. 1. True, except they persist in them. 2. If the Parents had not receaued this conformity with God both for themselues and their posterity, so that if they did retaine it, their posteritie also retaine it: and if they did leese it also from their posteritie.[^37] Hereof it may bee vnderstood, that god for two causes doth iustlie punish in the posterity both their owne sinnes and their auncestors: first, because the whole nature of the Parents sinning is guiltie: and the childrē are as it were a part of the Parents, because they proceede out of their substance or masse. Wherefore that cannot bee but guiltie as wel after, as before the propagation from the Parents, vnlesse by some singular benefit remission of that fault befal vnto it, which now before in the Parents themselues it did commit: Againe, because the Parents haue receaued the giftes of God to be imparted also vnto their posteritie, of that condition, if the Parents them selues did retaine them: and if they did cast them away and leese them, that their posteritie also should be depriued of them. Wherefore after the Parents did bereaue themselues of righteousnes and the grace of God, they cannot, being themselues vncleane, bring foorth cleane, but corrupt children, and like to themselues, and therefore guilty as well of their owne as of their Parents sinne, because they partake of it being deriued vnto them, consenting vnto it either in act, as to vs who are come to some yeares; or by inclination, as infantes, except by the singular mercie of God this their in-bred corruption be corrected.\n\n[^38]There was added, in the definition of Originall sin, that *this corruption of nature ensewed vpon the fal, in our first parentes.* For of man not yet fallen it is said, *that he was made to the image of God: and all thinges which God had made, were verie good:* but of man fallen and his posteritie, *All the imaginations of the heart of man are onelie euill continuallie.*\n\nWherewithall wee are taught, that the whole nature of of man, that is, his mind, wil, and hart, and all his faculties are so depraued, that without renewing, they can bring foorth none, but vitious actions, and such as displease God, according to those sayinges, Rom. 7. *For wee know that the law is spirituall: but I am carnal, sold vnder sinne.* Again, *For I know that in me, that is, in my flesh, dwelleth no good thing.* And Rom. 8. *So then they that are in the flesh can not please God.* Matt. 7. *A corrupt tree cannot bring forth good fruit.* And truly the reason, why it must needs be so, is not obscure. For whatsoeuer is not exactlie agreeable to the rule of the Lawe, that cannot please God, but deserueth malediction & the wrath of God euerlasting, as it is said: *Accursed be euery one that abideth not in all which are writtē in the book of the Law.* And S. Iam. ca. 2. *Whosoeuer shall keep the whole Law, & yet faileth in one point, he is guiltie of al.* But no action of men since the fal hath beene wholy agreeable vnto the Lawe: wherefore no action of theirs can please God. The minor is hereof manifest: because the Law, in euerie action, requireth the knowledge of the true God, agreeing with his wil reuealed in the Scripture: & this end, as principal, that the true God, by that obediēce of the reasonable creature, may be honored: and furthermore requireth such a desire of obeying god, & such a loue of god, as for a man rather to leese al, then to depart euen in the least matter, from the wil of god: and that there be none, no not the least affection, or desire, or inclination, that may cal him from that exceeding and most ardent loue of god, and from obedience towards his Law. 1. Cor. 10. *Doe al things to the glorie of God.* Deut 6. *Thou shalt loue the Lord thy God with al thy hart, and with al thy minde, and with al thy strength.* But they who are not regenerat, in all their actions, they doe not so much as acknowledge the true god, much lesse doe they refer al to his honor, or loue him aboue al things, but are turned away from him, and are his enemies Rom. 5. *When wee were enemies, wee were reconciled to god.* And cap. 8. *The wisedome of the flesh is enmitie against god.* Wherefore no action of theirs, whatsoeuer it appeareth to the shewe, agreeth with the rule of the Law of God. As it is said, Rom. 14. *Whatsoeuer is not of faith, is sinne.*\n\n[^39]This doctrine concerning Original sinne is to bee held in the Church. 1. *That the knowledge of sinne be perfect.* 2. *Because god will haue our corruption to bee knowen to bee so great, as wee can not so much as begin our obedience by our selues without his grace, and his holie spirit.* 3. *That wee may know what sinnes are in the godlie, and what be the differences of the sinnes which are in the regenerat and in the reprobate.*\n\n[^40]Actuall sinne *is euery inward and outward Action, which is repugnant to the Law of god, as well in the minde, as in outward actions: and the omitting of those thinges which the law commaundeth, as to will, to thinke, to follow, to doe euil: not to will, to flie, to omitte to doe good. Likewise motions and passions contrarie to the Law. Hither belongeth that diuision into sinnes of fact, and sins of omission.*\n\n#### The second diuision of Sinne\n\n[^41]THere is *Raigning sinne,* and *sinne Not-raigning.* This diuision is taken out of the Apostle, Rom. 6. *Let not sin raigne in your mortall bodie. Sinne Raigning is all sinne which is not repented of, and which is not resisted by the grace of the holie Spirit, and for which not onely according to the order of gods iustice, but also for the thing it selfe hee is guiltie of eternal punishmentes, who hath it.* And it is called *Raigning,* 1. *Because it is pampered:* 2. *Because it hath rule ouer a man, and maketh him guiltie of eternal dānation.*[^42] Such are all sinnes in the wicked, who beleeue not the Sonne, and are without faith and repentance. That is also in the elect before their conuersion, although it be remitted according to the secret purpose of God: yet they do not as yet know it.[^43] But after they are conuerted, they striue against it, that it may not beare rule ouer them.\n\nIt is called also *Mortal,* in which who perseuereth, & dieth in it, perisheth. *He that committeth sin,* that is, he that of purpose & with delite sinneth, *is of the diuel.* Where he speaketh *of Raigning sin. Sin raigning* is all sin in the regenerate, before their conuersion: in the not regenerat, continually: whether they be defectes, or inclinations, or errors, or Actuall sinne.\n\n*Sinne not Raigning, is that which is repented of, & which is resisted by the grace of the holy Spirit,*[^44] *and whereof we obtaine remission:* And this sin is in the godly. *If wee say we haue no sin, we deceaue our selues, and there is no truth in vs.* This saith Iohn, *Of sinne Not-raigning. It is no more I that doe it,*[^45] *but the sinne that dwelleth in mee.*\n\n*Sinne Not-raigning is called also Veniall,*[^46] *not for that it deserueth remission, or that it is not woorthie of punishment, but because remission followeth such sinne.* Neuerthelesse I had rather vse the names *of Raigning and Not-raigning sinne,* 1. *Because the names of Mortall and Veniall sinne are obscure, and doubtful. For all sinnes are mortal.* And Iohn also calleth *Mortal sinne, or sin to death, the sinne against the holie ghost.* 2. *Because of the errors of the Papists, who saie that they are called venial sinnes, which are light, and deserue not aeternal paines:* whereas yet it is said, *Accursed be euery one who abideth not in all.* 3. *Because the Scripture vseth not these terms, especially the name of Venial sinne.*\n\n1 Obiection. *But the elect fal not from grace.* Answere. Finally they doe not. But they who sinne mortallie, and doe not repent, perish. This falleth not to the elect, that they should fal finally: but before the end, they fall easily and often.\n\n2 Obiection. *The wil of God is vnchangeable. But he will the saluation of the elect, and remission of their sinnes.* Aunswere. I grant that it is true, concerning the purpose and counsaile of God, but not concerning our affiance, which we haue of the remission of sinnes. For our comfort standeth not togither with errors, which are contrarie to the foundation, and with sinnes committed against our consciences. For *then are we said to haue remission of our sins,* when we apply these benefits to our selues. Eph. 2.13. *Now in Christ Jesus yee which once were farre off are made neere by the blood of Christ.* And Osc. 2.23. *I wil saie to them which were not my people, thou art my people. And they shal say, thou art my God.*\n\n3 Obiection. *He that is borne of God sinneth not. Therefore the regenerat sin not.* Aunswere. 1. *He sinneth not to death.*[^47] For the elect doe not wholy forsake God, albeit they sinne against their consciēce: but they retain stil some beginnings of true godlines, by which as by sparcles they are stirred againe to repentance, as Dauid, Peter, Manasses. 2. He sinneth not, as hee is regenerated: but hee sinneth as long as hee abideth in this life, sinne not raigning in him, and yet some times raigning too: as he is not regenerated by the spirit of God,[^48] but is as yet carnall. For regeneration, or the renuing of vs to the image of God is not perfected in an instant, but is begun onely in this life, and in the life to come is at length finished.[^49] For so doth Iohn himselfe pronounce of himself, and all the Saintes in this life. *If wee say that wee haue no sin, wee deceaue our selues, and truth is not in vs. If wee acknowledge our sinnes, hee is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes.* This is therefore the meaning of Iohn, that the regenerate indeed do sinne: but yet not so, that they make much of their sinne, or doe so at any time yeeld and assent to euil desires, that they cast away all loue of godlines, and repent not. For alwaies in the regenerat there remaineth some remnant of a regenerat nature, which causeth either a strife against sinne, or else true repentance: that is, it suffereth them not to sinne to death or euerlasting destruction, or wholly to forsake God. And this consolatiō so long they enioy, as they know themselues to be regenerated, that is, as they keepe faith, and a good conscience.\n\n4 Obiection. It is said, 1. Iohn, cap. 3. *His seed remaineth in him, neither can hee sin, because he is borne of God.* And. 1. Pet. 1. *Being borne anew not of mortal seede, but of immortal, by the word of God who liueth and endureth for euer. If therefore the seede of Gods woord neuer dieth in them that are borne anewe, they euer remaine regenerate,*[^50] *& euer retaine grace, neither euer fal into Raigning sinne.* Answere. The regenerat may leese, and doe often leese grace and the holy spirit, as concerning some giftes, somtimes more, somtimes fewer: although they leese it not, if we respect al the gifts. For there abideth in thē some beginning or print of true faith & conuersiō, which although, when they yeeld to euil inclinations or desires, it is so oppressed, & darkned, that it neither can be known of others, neither confirme them of the grace of God and their owne saluation, for the present: yet it suffereth them not wholy to forsake God and the knowen truth, and to cast awaie their purpose of embracing by faith the merit of the son of God. So Dauid praieth Psa. 51. *Create in me a cleane hart O God, and renew a right spirit within me.* Againe, *Restore to me the ioie of thy saluation.* He had lost therefore cleannes of hart, rightnes, and newnes of spirite, and the ioy of saluation, which he beggeth of God to be restored vnto him: and yet did he not wholy want them: for otherwise hee would not haue asked, neither would hee haue looked for from God this renewing and restoring. The seed of God, that is, the woord of God working true faith and conuersion in the elect, abideth & dieth not in the regenerate, as concerning their conuersion and small perseuerance, how-euer they fall often grieuously before their end, 1. *Joh.* 2.19. *If they had beene of vs, they would haue continued with vs.*\n\n5 Obiection. *A good tree cannot bring forth euill fruite.*[^51] Aunswer. It cannot, as it is good. For if it be simply good, all the fruit thereof is good: which shall so come to passe in the life to come But if it be partly good, and partly euill, such is the fruite also; which we haue triall and experience of in this life.\n\nHeretofore it hath beene said,[^52] *That all sinnes are in their owne nature mortall.* Against this sentence, some oppose that which is said, *Psal.* 32.5. *I wil confesse my wickednesse vnto the Lorde, and thou forgauest the punishment of my sinnes.* And Prouer. 24.16. *A iust man falleth seuen times, & riseth againe.* Whence they gather that there are some sinnes, the committers whereof continue still iust, and therefore deserue not eternall death. But they reason amisse from that which befalleth to sinne but by an accident, to that which is by it selfe in sinne. *For it is true indeede that there are many sinnes, for which the Saints doe not leese holinesse and righteousnes, neither become obnoxious to the wrath of God.* But this commeth to passe, not by the smalnesse, or nature of the sinne, whatsoeuer it be, but by the grace of God, who doth not impute, neither will punish with eternall death those sinnes, which yet in their owne nature deserued it. This doth the Prophet most euidently shewe, in the same Psal. when he saith, *Blessed is he whose wickednesse is forgiuen.* And Psal. 143. *Enter not into iudgement with thy seruant: for in thy fight shall none that liueth be iustified.*\n\n2 Obiection, It is said Matth. 5.22. *Whosoeuer is angrie with his brother vnaduisedlie, shalbe culpable of iudgement. And whosoeuer saith vnto his brother, Racha, shall be woorthie to be punished by the Counsell. And whosoeuer shall saie, Foole, shall be woorthie to be punished with hell-fire.* Whence they conclude, *seeing Christ himselfe maketh degrees of punishments and sinnes, so that of these former, he threatneth hel-fire, but vnto the third onlie, therefore there are some sinnes smaller, than those who deserue eternall punishment.* But the Aunswere vnto this is manifest out of the woordes themselues: which is, that Christ doth not speake of ciuill iudgementes and punishments, when he mentioneth *Judgement,* and a *Counsel.* For he doth not here speake of the ciuill order, but disputeth against the corruptions of the Pharisies, concerning the true meaning of Gods Lawe, and concerning the iudgement of God against both inward & outward sinnes.\n\nFor neither can, nor ought to be punished, by the magistrate with corporal punishmēt, either such gestures as signify some bitternesse or contempt, or bad affections if they haue not accompanieng them, an endeuor to do any man iniury. Now whereas in the third place he nameth *hel-fire,* he doth not exempt the other two kinds of sin from eternall punishments, but signifieth that the third shal receiue a sharper punishment at Gods hand than the other.\n\n3 Obiection. It is said, *Mat.* 12. *Euerie sinne and blasphemie shalbe forgiuen vnto men, but the blasphemie against the holy Ghost shal not be for-giuen to men, neither in this worlde, nor in the world to come.* Hence they will gather, *That some sinnes are for-giuen in this woorlde, some in the worlde to come, that is, in purgatory, and some are neuer for-giuen, of which these be mortall, but the others veniall in their owne nature.* But first, *neither heere, neither else-where, doth Christ teach that some sinnes are forgiuen in the worlde to come.*[^53] For that all other sins are forgiuen not in the woorld to come, but in this woorlde, both Christ signifieth in this place, and the Scripture elsewhere teacheth: because it is certaine that sinnes are not remitted, but only to those who repent.\n\n[^54]But he denieth that the sinne against the holy Ghost is remitted either in this world, or in the worlde to come, that hee might more significantly expresse the deniall of pardon to it. Secondly, *Whether they say for-giuenesse to bee in this woorld, or in the woorlde to come,* yet this standeth immoueable, that it commeth not of the nature or corruption of the sinne, but of free mercy for Christs sake. And if euery sinne be so grieuous, that it could not be purged but by the blood of the Sonne of God; then doubtles they do great despite & contumelie vnto that blood, who so extenuate any sin, as to deny that it deserueth eternall punishment, vnto which the death of the Sonne of God is equiualent. Farther, euen by their owne confession, *There are manie mortal sins, which notwithstanding are forgiuen in this life.* Wherefore either they must make all these to be euen in their own nature venial, or they wil neuer proue out of this place, that the smalnes of the sin, is the cause of forgiuenes.\n\n4 Obiection. It is said, *Rom.* 1. *The wrath of God is reueiled from heauen against al vngodlinesse.* And, 1. Cor. 6. *Know yee not, that the vnrighteous shall not inherit the kingdome of God?* Out of these and the like places they gather, that *seeing they are mortal sinnes which shut men out of the kingdome of God: and all sinnes do not so: therefore there are some sinnes which in their own nature are not mortall.* But they conclude more than followeth by force of reason. For that some sinnes are venial, there is no doubt, but that commeth by grace remitting those sinnes, which without remission, would shut men doubtlesse from the kingdome of God.\n\n5 Obiection. It is said, 1. *Cor.* 3. *If anie mans worke burn,*[^55] *he shal loose: but he shall be safe himselfe, neuerthelesse yet as it were by fire. Therefore,* say they, *some sinnes cast men into fire, that is, into some punishment, but not eternall.* This also we grant, not in respect of the nature of sin, but in respect of pardō, which befalleth to those who hold the foundatiō, which is christ. For to build on the foundation wood & stubble, that is, to parch the word of god, with vnnecessary questiōs, humane opinions & traditions, which oftē are occasions of schisms in the Church, & often of Idolatry and errours; it is not so light a sinne as they deeme it, who do it; but deserueth eternall malediction, except remission be made for the Sonne of God, as it is declared in the Reuelation Chapt. 22.\n\n6 Obiection. It is said, *Heb.* 5. *A high priest taken frō among men is bound to offer for sins, as wel for his own part, as for the peoples.* This place sheweth that the sinnes of the priest are not venial by themselues, or of their own nature, but for the sacrifice of Christ, which was signified by the typicall sacrifices: & therfore it quite & clean ouerthroweth the opinion of our aduersaries. For if al sins euen of a righteous Priest, are in the sight of God so great, that they cānot be purged but by the death of the Son of God; it necessarily foloweth that they of their own nature deserued euerlasting death.\n\n7 Obiection. It is said, *Jam.* 1. *When lust hath conceiued it bringeth forth sin; & sin when it is finished bringeth forth death. Here,* say they, *James saith that there is one sin finished, when as the wil vpon deliberation consenteth to euil lust:*[^56] *another not finished, when a man sinneth without deliberation: & to sin finished he ascribeth, that it bringeth foorth death.* We answere that the consequence of this is not of force, because that a property which belongeth to diuerse kindes, when it is ascribed to one kind, it foloweth not thereof that it is to be remooued frō the other. For S. Iames distinguisheth the kindes or degrees of sins, Original, & Actual: & saith that death foloweth after Actual; not as if death did not follow after Original, but because that Actual is a middle between Originall sin & death, as a cause of this, & an effect of that, and doth aggrauate death or punishmēt, which already was purchased by originall sinne. Neither doth he chiefly speak of the degrees of punishmentes, but of the cause and originall of them to be sought in the corruption of our own nature.\n\n8 Obiect. It is said, *Jam.* 3. *In manie things we sin al.* Hence our aduersaries wil proue, *that the sins of the iust are venial, because they fal either into few sins, or into no mortall sins.* To this, as also to most of that which hath gone before, we answer, that the sins of the iust, who by faith retein or receiue righteousnes, are venial, not of their own nature, but by grace.\n\n[^57]9 Obiection. *God is not cruell but mercifull, neither light in his loue, but constant. Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments.* But they imagine that the iudgement of God concerning sin is at variance with his mercy: which are not at variance, but do very well agree. For God is in such wise merciful, as he is also iust. Now the iustice of God requireth, that he iudge all euen the least offence and contempt of his maiesty, worthy of eternall damnation. This iudgement against euery sin, the mercy & constancy of Gods loue doth not take away; but for the shewing and declaring thereof it is sufficient, that he reioiceth not at the destruction of them that perrish, & that for testimony thereof he inuiteth all to repentance, & forgiueth them who repent their sinnes, which by thēselues were worthy of euerlasting death; that is, he punisheth them & causeth satisfaction for them not in the sinners, *but in his own sonne sent to take flesh,* by punishment answering & satisfieng his iustice.\n\n10 Obiection. It is said, *Mat.* 5. *Whosoeuer shal breake one of these least commandements, and teach men so, he shal be called the least in the kingdome of heauen.* This they interpret after this sort. *That he, who both by sinning & teaching doth against the law, is fallen from the kingdome of god, & not he who in teaching subscribeth to the law, although sometimes he doth a litle contrary to that he teacheth.* But first the opposition or contrariety which Christ addeth, *But whosoeuer shal obserue & teach them, the same shalbe called great in the kingdome of God,* doth shew that Christ in the former part of the speach doth vnderstand those who breake, that is, violate the lawe which they teach; so that the meaning is: although one teach wel, & yet violate one of these cōmandements, which the Pharisies term the least, that is, of the commandements of the Decalog: he shal find these cōmandements so not to be the least, but the greatest, as himselfe shal thereby become the least, that is, in no place, in the kingdome of God. Secondly albeit it be granted vnto thē, that in the words of christ, *to teach so,* is the same, that to teach contrary to the law: yet can it not at al be gathered thence, that they alone shal be the least in the kingdome of God, who by teaching & sinning breake the law, & not they also, who by sinning onely, & not by teaching transgres it. The first reason is in the very words of Christ:[^58] because he calleth those commaundements the least, by a figure of speech called imitatiō, which are the greatest, & the breach whereof, whether it be committed in deed, or in doctrine, or in both, god iudgeth worthy the shutting out of his kingdome, euen by our aduersaries confession; that is, the whole Decalog, which the Pharisies did set behind their traditiōs. The other reason is in those wordes which Christ addeth, *For I saie vnto you, except your righteousnesse exceed the righteousnes of the Scribes & Pharisies, ye shal not enter into the kingdome of heauen.* In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God, than the Pharisies thought of: & that those sinnes also are so great, that they shut men out of the kingdome of heauen, which the Pharisies accounted either for light, or no sins, as *To be angrie with thy Brother vnaduisedlie, To saie vnto him Racha, or Foole:* To be troubled with an euill affection, or desire of reuenge. For euen these things also he saith are to be auoided, if we wil auoid Hell fire, & be the children of our heauenlie father. Therefore he saith: *Whosoeuer looketh on a womā to lust after her, hath committed adulterie with her alreadie in his hart.* And 1. Iohn 3. *Whosoeuer hateth his Brother, is a man-slaier: & yee knowe that no man-slaier hath eternal life abiding in him.* And therefore not they only which cōmit the greater sins, but they also who commit the lesser cānot escape euerlasting death, but by the satisfaction of christ imputed to them.\n\n[^59]But as our aduersaries accuse this sentence of too much rigor; *That al sinnes are by themselues of their owne nature mortal, that is, deserue aeternal death:* so also the other sentence, *That sinnes are made venial to those who repent, which of their owne nature are mortal, they reprehend as too gentle and repugnant to Gods iustice: because to call that for veniall, which is mortal, is contrarie to truth and iustice.* But the answere is readie, That God, if we respect the nature of sinne, adiudgeth al sinne woorthy of euerlasting death: & giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour.\n\n#### The third Diuision of Sinne\n\n[^60]There is sinne *against the conscience,* and sinne *not against the conscience. Sinne against the conscience is committed of those who wittingly and willinglie sinne.* So Dauid wittinglie and willinglie committed adulterie and murder. *Sinne not against the conscience is that, which wee either not witting, or not willing commit, or which is committed of those who knowe the wil of God, acknowledge and bewaile their sinne, but are not able to auoid it:* as are Original sinnes, sinnes of omission, ignoraunce, infirmitie, euen in the regenerate and Saintes. They omit manie good thinges, which they would not omit; or commit euil things, which they would not cōmit, being sudainly ouertaken and ouercome by infirmities: & therefore are most grieuously angrie with themselues for their sinnes committed, so that they are not more grieued at any thing, than for that they offend God daily by their sinne; and therefore desire and grone after nothing more than the grace of the holy spirite, whereby to resist sinne. Such sinnes are not imputed to the regenerat, neither doe they cast off grace, the holie spirit, and faith. *Such a sinne of ignoraunce* Saint Paul saith *his blasphemie was, which hee committed, before he was conuerted, against God, as also his persequuting and violence against the Church, & therefore God had mercie of him,* 1. Tim. 1.13. Another kinde of those sinnes not against the conscience, to witte *infirmitie,* the same Apostle describeth, *Rom.* 7.19. *I doe not that good which I would, the euil which I would not that do I. Yet not I doe it, but sinne that dwelleth in me.* Hither also is to be referred *the sin of Peter,* who wittinglie denied Christ, but not willinglie, for he had not the power to doe otherwise. It was not raigning sinne: because he acknowledgeth and bewaileth it, and holdeth fast his faith, *Luk.* 22.32. *I haue praied for thee that thy faith faile not.* Much lesse was it the sinne against the holy Ghost: because he loued christ no lesse, when he denied him, than when he bewailed his offence, though that affection did not at that time for fear of imminent danger shew it selfe. Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered *Luk.* 12.47. *The seruant that knew his masters wil, and prepared not himselfe, neither did according to his wil, shal be beaten with many stripes: But he that knew it not, and yet did commit things worthie of stripes, shal be beaten with few stripes.*\n\n#### The fourth Diuision of sinne\n\nThere is sinne *pardonable,* and sinne *vnpardonable.*[^61] Al sin is *pardonable,* whereof men repent and obtain pardon. *Vnpardonable* is a purposed deniall and oppugning of the knowen truth of God and his wil and workes, of which the conscience is conuicted, whereof no man obtaineth pardon: because it is punished of God with a perpetual forsaking, and blindnes,[^62] so that they who so sinne neuer returne to God by true repentance. Now they who are excluded from repentance are also necessarily excluded from remission of sinne. Christ *Mat.* 12. calleth this kind of sinne, The sin or blasphemy against the holy Ghost, when he saith: *Wherefore I saie vnto you, euerie sinne and blasphemie shall bee forgiuen vnto men:*[^63] *but the blasphemie against the holie Ghost shal not be forgiuen vnto men.* But it is not therefore called the sinne against the holie Ghost, as if the holy Ghost might be offended by any man, and not the father also & the Son: but because the reuealing of the heauēly truth is the work of the diuinity, which is immediatly wrought by the holy ghost. And therefore they who witting & willing resist this, are blasphemous indeede against al the persons of the Godhead, but in a more singular and special maner, against the holy ghost, that is against his proper & immediate operatiō & working in their minds. That this kind of sin is signified by this name, it hereby appeareth, for that none can after a peculiar maner sin against the holy ghost, but they on whom he hath bestowed a peculiar & proper benefit, that is, a benefit immediatly giuē by himself, & appertaining to his sanctifieng or office, which he exerciseth in the Church, which is the very light of truth kindled in their minds. The same appeareth by the speech of Christ: & *Marke,* 3. plainly declareth (whē he saith, *For they said he had an vncleane spirite*) that Christ did attribute this sinne vnto them, who being conuicted as cōcerning the doctrin of Christ, and his diuine works, yet notwithstanding did against their conscience ascribe these thinges to the diuel. The same is shewed by other places, where this sin is described. As *Heb.* 6. *For it is impossible that they which were once lightned, and haue tasted of the heauenlie gift: and were made partakers of the holie Ghost &c. if they fall awaie, should be renued againe by repentaunce.* And 2. Pet. 2. *If they, after they haue escaped the filthinesse of the woorlde, thorough the knowledge of the Lorde, and of the Sauiour Jesus Christ, are yet tangled againe therein, & ouercome, the latter end is worse with them than the beginning.*[^64] Out of which sayings first we vnderstand, *that not al the reprobate, who perish, not obtaining remission of their sinnes, doe sinne against the holie Ghost: but that this sinne falleth only on them, who are lightned by the holy Ghost with certaine knowledge of the truth:* that which hapneth not to al the reprobate, although so much neuerthelesse is reuealed to al of them concerning God, as may suffice for the iust condemning of them and their posterity. For the holy ghost is not giuen but to them, who are endued with the knowledge of the heauenly doctrine, as it is said, *John* 14. *whom the world cannot receiue, because it seeth him not, neither knoweth him.* Likewise, *Luk.* 12. *The seruaunt that knoweth the wil of his master.* Wherefore some perish, vnto whom the holy Ghost hath not giuen this light of truth, and therefore they doe not commit this peculiar sinne against the holy Ghost.\n\nIf it be obiected,[^65] *That euerie vnpardonable sinne is a sinne against the holie ghost, because Christ saith that the sinne against the holie ghost is vnpardonable: But final perseuerance in whatsoeuer sinne without repentance, is remitted to no man. And therefore it is a sinne against the holie ghost: and by a consequent, all that perish sinne against the holie ghost.* The ambiguity of vnpardonable sinne maketh four termes in this Syllogisme. For in the Maior it signifieth that kind of sinne, which is neuer remitted to any: because whosoeuer commit it, whether at the end, or before the end of their life, they perseuere in it euen to the end without repentance: But in the Minor it signifieth not a certaine kind of sinne but al their sinnes who repent not: which indeede are not remitted to them, because they perseuere in them to the end without repentance, and they are vnpardonable not before the end, but in the very end of their life: yet are they remitted to others who perseuere not in them, but repent. For *perseuerance in sinnes* is nothing else, than the sinnes themselues, which are continued vnto the end, & therfore this is the meaning of the Minor: Sinnes, in which men perseuere without repentaunce vnto the end, are not pardoned them who perseuere in them. But now all men doe not perseuere in them, as they perseuere in the sin against the holy Ghost, euen whosoeuer once fal into it. And christ in this speech sheweth not, for what sins men are punished with euerlasting death. For it is certaine that it befalleth for all sins, of which men repent not: but he sheweth, what sins are such, as whosoeuer doe commit them, they do neuer repent. This he affirmeth of no kind of sin, but only of blasphemy against the holy Ghost.\n\nSecondly, out of the testimony alleadged we gather *that the sinne against the holy Ghost, is not euery Raigning-sinne,*[^66] *whether committed against our conscience, or against the knowen truth: but a sinne against the whole first table of the Law, and not one onely part of it, but a defection from al religion, or godlinesse: and such a denying, or oppugning, or contumelious handling of the true doctrine of God and his will, as proceedeth not of weaknes or terrour, or fear, or torment, but of a purposed and stubburn maliciousnes.* For the obedience of the first table is, *after a man hath once tasted of the word of God, reuerentlie to obey and subscribe vnto it.* Neither depart they from a part of doctrine, but from all religion, who so fall, *that they crucifie againe to themselues the sonne of God, and treade him vnder foote, & count the bloode of the testament as a profane thing, and despite the spirit of grace.* Neither doe the Iewes sin of weaknes, *in ascribing the works of Christ to the diuel, or hereticall men,* after they are once conuicted of their errours by certaine and manifest testimonies of the woord of God: neither they, who vnder the name and shew of Christ remaine stil *dogs* & *swine returning at length to their vomit & wallowing in the mire, from which for a while in outward profession and hypocrisie they abstained.* And hereby may be esteemed and iudged in some sort the grieuousnes of this sin, whereas it commeth nearest to the sin of the diuels, who knowing the truth, yet stood not in it, but doe despite it with hatred and horrible fury, and endeuour vtterly to oppresse it.\n\n[^67]Thirdly, hereof also it followeth *that the elect and those who are truly conuerted can neuer fal into this sinne against the holy ghost: & that they who commit it were neuer possessed of true faith and repentance.* For al those who are chosen of God to euerlasting life, are conuerted in this life: and al they who are truly conuerted ought certainely to think that they are in the number of the elect, and therefore shall neuer so sin, as withal to perish: according to those sayings, *John* 10. *My sheepe shal neuer perish, neither shall any plucke them out of my hande.* Luke 22. *I haue praied for thee that thy faith faile not.* 2. Timoth. 2. *The foundation of God standeth sure, & hath this Seale, The Lord knoweth who are his.*\n\n[^68]That many *of the reprobate* are saide to bee *lightened and to bee made partakers of the holy Ghost, to haue tasted of the heauenly gift, the good word of God, and of the powers of the world to come, and last of al to haue bin sanctified with the blood of the Testament:* likewise in Peter, *to haue escaped from the filthines of the woorld:* the Apostles themselues shew that this is to be vnderstood of the knowledge of the truth, and the foregoing and detestation of errors and vices for a season, and lastly of the sufficiency of Christ merits euen for the wiping away of their sins also, and the offer thereof made vnto them by his word and Sacraments: which they shew, when they interpret that *lightning* & *tast to be the knowlege of the truth & righteousnes, & cal thē dogs & swine,*[^69] *not made so againe, but returning to their vomit and wallowing in the mire, and further compare them to the earth drinking in the raine, but bringing forth insteed of good herbs thornes and briars.* For these things agree not to true faith and conuersion.\n\nFourthly, by these things which haue bin said,[^70] it appeareth *that we are not rashly to pronounce who they bee that sin against the holy ghost: and that we may not iudge of this sin vntill the end,* that is, vntil we know them, who once had the truth & confessed themselues to be conuicted and perswaded of it, with hatred thereof to persecute & reproch it, or to end their life in hatred & despite against it. The reason hereof is manifest, *because we are not the beholders of mens harts.*\n\nIf it be obiected, that, 1. *John* 5. it is said, *There is a sin vnto death: I saie not that thou shouldest praie for it: If hee wil not that we shal praie for those who sinne to death: it must needes bee that wee maie discerne them from others.* Wee aunswere, that Iohn doth not vniuersally forbidde, *that wee praie for anie so sinning;* but at such time, as that is manifest vnto vs either by some diuine testimony, or by manifest argumēts and the sinners owne profession. But before this is certain & manifest vnto vs, we ought to desire of god the conuersion of al men, & as much as in vs lieth, to endeuor it, as it is said, 1. *Tim.* 2. *I exhort that first of al supplications, praiers, intercessions and giuing of thanks be made for al men.* And 2. Tim. 2 *The seruant of the Lord must not striue, but must be gentle toward al men, apt to teach, suffering the euil men patiently, instructing them with meeknes, that are contrarie minded, prouing if God at any time wil giue them repentance that they may know the truth, and that beeing deliuered out of the snare of the diuell, of whome they are taken, they maie come to amendment and perfourme his will.* And Matth. 5. *Praie for them which hurt you, and persecute you.* And Actes 7. *Lorde, laie not this sinne to their charge.*[^71] If it be replied, *that so it will come to passe that our praier shall be contrarie to the will of God, if not knowing of it we praie for them who sin against the holie Ghost:* the aunswere is ready: That praier is made for them, with a condition, by which we submit our wil & desires to the counsail of God, that he will conuert and saue the aduersaries of the truth, if they maie be recouered: but that he will represse them and punish them, if he haue not appointed to recouer them.\n\n[^72]By the same answere is this argument dissolued, *Their sinne is not vnpardonable, for whom wee must praie: But wee must praie for all men: Therefore no mans sinne is vnpardonable.* First wee denie the Minor: because if it appeareth by anie diuine testimonie, or by manifest argumentes and their owne profession that they are castawaies, whether they sinne against the holy Ghost, or otherwise do not repent; we must not pray for them. Secondly neither is the Maior true. For if we know not, whether they sin against the holy Ghost, or are reiected of God or no, we must pray for them, but with that condition, if they may bee recouered.\n\nOut of these thinges also which haue been spoken, answere is made to this obiection. *He that must fear lest he hath anie vnpardonable sinne,*[^73] *can neuer bee assured of remission of his sins and of life euerlasting: But if there be anie sin vnpardonable, which is committed before the ende of a mans life, no man can be assured, that he hath not, or shall not haue such sinne: Therefore either there is no such sinne, or no man can bee assured of the grace of God, and his owne saluation.* For the Minor of this reason is false, cōcerning those who beleeue. For they must certainely think, that they neither had, nor haue the sinne against the holy Ghost; *because there is no condemnation to them, who are in Christ:* neither that they shall haue this sinne, *because no man can plucke the sheepe of Christ out of his hand.*\n\n[^74]1 Obiection. *Adam and Peter obtained remission of sins: Adam and Peter sinned against the holy Ghost, because they denied the manifest and known truth of God: Therefore some men sinning against the holy Ghost obtaine remission of sins.* Aunswere. The proofe of the minor is a false definition: For not euery deniall or reiection of the truth is sinne against the holy Ghost, but that onely, which hath accompanying it an inwarde hatred of the trueth, and which of a purposed intent and with horrible furie endeuoureth to oppresse it: which hatred of trueth was not in Adam or Peter. Augustine therefore saith: *Faith failed not Peter in his heart, when confession failed him in his mouth.*\n\n2 Obiection. *The sin of Cain was not vnpardonable.*[^75] *Because God would not haue him killed: therefore he pardoned him his sin. But Cains sinne was committed against the holy ghost: Therefore some sinne against the holie Ghost is not vnpardonable.* Aunswere. In the proofe of the Maior is a fallacie, putting that which is no cause as if it were a cause. For the cause why God woulde not haue him killed, was not, for that hee had pardoned Cain his sinne, not repenting himselfe of it, but that the murderer might be the longer tormented with the furies of his conscience, that in so long time not repenting, he might bee made inexcusable; and furder also, that murders might not waxe rife among men.\n\n3 Obiection. *They who are altogether ignorant of Christ,*[^76] *sinne not against the holy Ghost. But al that know not Christ haue vnpardonable sinne: because it is neuer pardoned them. Therefore some vnpardonable sin, is not against the holy Ghost.* Aunswere. We grant the whole reason, if in the Minor and conclusion thereof bee vnderstoode, by vnpardonable sinne, those sinnes of the vnregenerate, which are not indeed remitted vnto them, for that they persist in those sinnes to the end without repentance: yet to others they are remitted, who persist not in them, but repent of them in this life. For not al who commit them, persist in them. But if that kind of sinne be vnderstoode, it is neuer remitted to any man, because al they who commit it persist in it to the end of their life without repentance: then is the Minor false. And so it there no consequence in this reason.\n\n*The sin against the holie Ghost, and sin against the conscience differ,* as a general frō a particular. *Sin against the conscience,* is the general. For a man may also through infirmity & ignorance denie the trueth, not through a hatred of it: as Peter and Paul did. So that then the sinne against the holy Ghost is a sinne against the conscience: but euerie sinne against the conscience is not a sinne against the holie Ghost. And therefore this is more general; the other more particular.\n\n[^77] *The sinne against the holy Ghost, is said to be vnpardonable,* not that it exceedeth, or surmounteth the greatnes of the merit of Christ; but because hee is punished with a finall blindnesse, who committeth it, neither is it at any time granted him, to repent. Because it is a speciall and singular kinde of sinne, therefore hath it a singular punishment, that such sinners should not at all repent. And without repentaunce there is graunted no remission of sinnes.\n\n#### The fifth Diuision of sinne\n\n[^78]THere is some sinne, which is *of it selfe* sinne, and some which commeth to be sinne by *an accident.*\n\nSinnes *of themselues,* are al those things which are forbidden of God in the Law, or whatsoeuer things the Lawe condemneth: as are inclinations disagreeing from the Law of God, & some actions also, which are sins in respect of vs: but in respect of God are punishments.\n\nSinnes *by an accident,* are things either commanded of God, or neither commaunded, nor prohibited, that is indifferēt things, which are not done after the same maner, neither to the same ende, vnto which God woulde haue them to be don, that is, without repentance, or with great defect. Things commanded, in the vnregenerate are sins, because although the actions & doings of those things are commanded, yet the person, from whō those actions proceed, pleaseth not God, neither is reconciled vnto God. Further, that which the vnregenerate doe, they doe it not to that end, whereunto they ought, that is, to the glorie of God, neither is their action grounded of faith. For they know not whether or no they haue God fauorable to thē, or whether that be pleasing vnto him which they doe. But these conditions and circumstances are necessarily required to a good work: for it sufficeth not to do good works after a ciuill manner. *Those ciuil works indeed are good,* as they proceed from God: but as they are in vnregenerate men, they are euil: euen as it is sin, when a wicked man giueth almes: because it proceedeth not from the loue of God & therfore not frō faith, neither is referred vnto gods glory.\n\nBut yet *those things which men doe beeing forbidden in the Law of God are of thēselues & properly sins,* because the nature or definition of sin doth properly agree vnto them: which is, that they are don against the expresse commandement of God. And therefore in the Scripture thinges which are so done of men, are euer called euill, but neuer good. But those things which are commaunded of God, when they are done by the vnregenerat, or in hypocrisie, they are so discommended, as yet neuerthelesse they are counted and praised for good: and that not only in respect of God, who is the efficient of those things in men, in respect of whom al the actions of the wicked are iust: but also in respect of the men themselues by whom they are done, so that they also are said to haue done wel, as 1. *Kings* 21. *Seest thou howe Ahab is humbled before me? Because he submitteth himselfe before me, I wil not bring that euil in his daies.* And 2. Kin. 10. *The Lord said vnto Jehu: Beholde, because thou hast diligentlie executed that which was right in my eies &c.*\n\nNeither is there cause why anie man shoulde heere say, that *inclinations and actions are of themselues good,*[^79] *because they are things in nature made and raised of God.* For they are of themselues good, as they proceed from God: but as they are in men corrupted, or as they are don by men, they are of themselues euil and vitious, because they are committed against the Law of God.\n\nBut neither of the contrary followeth it,[^80] *that the works of the vnregenerate, whether they be ciuillie or morallie good, are not therefore sinnes, and displeasing God, because they are commanded of him.* For that the woork be good and pleasing to God, *not only that which is commanded must be done, but it must be done after that maner also which is commanded, or, which is all one, it must agree not onely in part but in whole with the Lawe of God.* And since the woorks of the vnregenerate are not so done, though not wholy yet for a great part they swarue from the Law of God, and are destitute of that perfection and rightnes, without which they cannot please God.\n\nIf any man vrge, *That the works euen of the regenerat also are not perfect,*[^81] *neither yet for al that are they counted sins: and that therefore wee must not so seuerelie giue sentence against others:* the answere is at hand: *that faith shineth on the works of the godlie, but not on the works of the wicked.* And therefore they please God, & their imperfection is couered through the satisfaction and intercession of Christ, which falleth not so out with the works of the wicked. And lastly in those is begunne the true and inward obedience of the wil and hart: but in these not so: and therefore these are hypocrisy, which is seuerely condemned by God himselfe.\n\nSo also *if they be saide to bee recompensed with reward, and therefore not to be sins:* First we answer, *that to be approued and rewarded in them which is good:* but that euil which cōcurreth is not only condēned & punished, but the good also, which the wicked do, is depriued of the honor & name, and so of that eternal reward of those works which are indeed good & please God. Secondly we answere, *that these are somtimes recompensed with temporall rewards, but neuer with aeternall.* Thirdly, *that they are recompensed of God with these rewardes,* not as that he simply liketh of them, or so acknowledgeth thē for good, that he doth not withal repute them for euil: but that he might inuite by these rewards others aswel vnbeleeuers as beleeuers to keepe and obserue externall discipline and honesty: Because he wil that in mankind there bee kept some order necessarie for the preseruation of the society of man, yea euen amongst the wicked & hypocrits. Fourthly, *those rewardes are rather a diminishing and mitigation of their punishmentes than any rewardes: because they make nought for their saluation to whom they befall.* And God will according to the order of his iustice, punish greater sins with greater punishmentes, and lesser with lesser, both in this life and in the life to come.\n\n[^82]Moreouer this is a fallacie of the accident, *If any collect and gather that wee must not doe the morall workes of the vnregenerate, because they are sinnes.* For those workes which are of themselues sinnes, that is, are forbidden of God, wee ought of necessitie to auoide: but those which are sinnes but by an accident, ought not to be omitted of vs, but corrected by vs, and so done, that they may bee performed without any sinne concurring or intermingled with them. For they are not condemned for themselues, but for the sinnes which are adioyning to them. Now it followeth not, that that good which remaineth, shoulde be reiected or abolished, because of the imperfections and defects: but rather it should be nourished, and increased, & clensed from those euils wherewith it was stained.\n\nDiscipline therfore is necessary, euē in the vnregenerat,[^83] in respect of the commandement of God; for auoiding the grieuousnes of punishmēts, which ensueth vpō the breach of Discipline: for the preseruation of the peace and society of mankinde: for a way & entrance to conuersion which is stopped by perseuering & persisting in manifest offences.\n\nIf instance be giuen:[^84] *Hypocrisie is sinne of it selfe and is to be auoided,* as Math. 6. it is saide, *Be not as Hypocrites: But the Discipline or outward behauiour of the wicked is Hypocrisie. Therefore it is sinne of it selfe, and they should omit it.* We aunswere to the Maior by distinguishing the diuersitie of Hypocrisie. There is a double hypocrisie: one is in workes not commaunded of God, done for ostentation sake or to deceiue, as those which Christ mentioneth, *Math.* 6. *To make a trumpet be blowen before him, when he giues almes, to pray standing in the Synagogues and in the corners of the streets, to looke sourely, and disfigure his face in fasting,* and all other superstitious and humane traditions which appertaine not to the edifiyng of the Church. That these thinges are to bee omitted and left vndone, there is no doubt; as it is saide, *In vaine doe they worshippe me, teaching doctrines the dommaundements of men.* And therefore they are here expresly condemned & forbidden of Christ. There is another hypocrisie in workes commanded of God, but not done after that manner, which God requireth. These are not to bee left vndone, but to be corrected, & to be done without hypocrisie, that is with true faith & godlines: as in the same place Christ teacheth *of almes, praier, fasting, not to be omitted of the godly, but to be otherwise perfourmed, than they were of hypocrites.*\n\nBy this which hath beene spoken it is manifest,[^85] *for what cause this difference of sinnes, which are of themselues sinnes, and by an accident sinnes, is necessarie: least that a false persuasion of their owne righteousnes or merites should rest in mens mindes, and least with sinnes which are of themselues sinnes shoulde bee cast away also good thinges which come to be sinnes but by an accident, and so shoulde bee encreased and heaped vp the sinnes and punishments of mankind.*\n\n#### The workes of the regenerate and vnregenerate differ seuen maner of waies\n\nIn this place is to bee obserued *the difference betweene the workes of the regenerate, and vnregenerate.* They differ seuen waies.[^86] *For one and the same worke commaunded of God, is good in the regenerat, and sinne in the vnregenerat.* 1. *Because the regenerate are reconciled to God: The vnregenerate are not.* 2. *The regenerat doe it to the glory of God: The vnregenerat no way do so.* 3. *In both of them that good worke is imperfect.* but that of the godly is couered by the satisfaction and intercession of Christ: that of the vngodly not so. 4. *The worke of the godly is ioined with a beginning obedience: that of the vngodly with sinne raigning.* 5. *The good worke which is in the wicked, is made euill. But the good which is in the godly, though it be contaminated with sinne; yet because it is hidden by the satisfaction of Christ, it is not punished; neither is it obiected vnto him,* that he doth defile the giftes of God with his sinnes, neither doth the Lord for that worke bereaue the regenerate man of euerlasting life: all which hee doth in those who are not regenerat. 6. *The good worke in the wicked is onely adorned with temporall rewards;* & that not as if it pleased god, but for to inuite by this meanes others to honesty. *But the good worke in the godly is freely adorned not only with temporall but also with eternall benefites;* & that also because it pleaseth him in our mediator,[^87] & not only thereby to inuite others to honestie; according to that of Christs: *So let your light shine before mē, that they may see your good works & glorifie your father which is in heauen.* Wherefore the good works of the godly are oftētimes in the old testamēt shadowed by *an acceptable incense,* wherewith God is honored & pleased. And *godlines,* as the Apostle saith, *hath the promise of this life & the life to come.* 7. *Good works in the vnregenerat make only to the mitigatiō of their punishments,* that they may not suffer more grieuous pains, as other wicked persons doe: *but the good workes of the godly doe not only serue for this, that they may suffer lighter and easier punishments, but also that they may be quite freed from all euill.*\n\n*Thinges indifferent* in themselues may bee also sinnes by an accident, that is,[^88] if they be done with offence or without faith. *For whatsoeuer is done without faith is sinne. Vnto the pure all thinges indeede are pure; but it is euill for the man which eateth with offence.* Out of these and the like places is this diuision taken. For when the Apostle saith that *all thinges are vncleane to the vncleane and wicked,* he intimateth also that those thinges which of themselues are good, are notwithstanding vncleane or sinnes vnto the wicked.\n\nIn all these diuisions it is affirmed, that also in the Saintes of God is sinne. *Wherefore we must hold the difference betweene the sinnes of the regenerat, and the vnregenerat.* There are diuers sinnes truely in the Saintes: as 1. *Originall sinne.* 2. *Many actuall sinnes,* as of ignoraunce, omission, infirmitie. 3. *Some also fall into errors which fight with the foundation it selfe, or into sinnes against their conscience,* for which they leese a good conscience, comfort, many giftes of the holy Ghost, and should be condemned except they did repent. But neuertheles *very much doe the regenerate in sinning differ from the wicked.* 1. *Because the purpose of God is to keepe the godly for euer.* 2. *In the godly there is assured & certain repentance in the ende.* 3. *In the very sins themselues is the true beginning of faith,* sometimes more, sometimes lesse, and the godly so resist and striue against sinne, that they fall not without repentance into errors against their conscience, and repugnant to the foundation.\n\n### 4. What are the causes of sinne\n\n1 *SOme deriue the original of sin from the destinie of the start,*[^89] *saying, I sin because I was borne vnder an vnlucky Planet.*\n\n2 *Others when they sinne and are rebuked for their sinne, they make answere, Not I, but the Deuill was in fault, that I committed this deede.*\n\n3 *Others, leauing excuses, directly cast the fault vpon God, saying, God would haue it so: for if he would not, I should not haue sinned.*\n\n4 *Others, when God (say they) might haue hindered me, and yet did not, himselfe is the author of my sinne.*\n\nIt is no newe thing, for men to sharpen their blasphemous tongue against God. For our first Parentes, when they had sinned and were accused of their sinne by God, they translate and passe ouer the fault committed from themselues to others, neither ingenuously confesse the truth. Adam returneth the fault not so much vpon his wife as vpon God himselfe: *The woman,* saith he, *which thou gauest to be with me, she gaue me of the tree, and I did eate:* as if hee shoulde say▪ except thou hadst ioined her to me, I had not sinned. But the Lord gaue him not his wife, that shee shoulde be an occasion of euill vnto him, but that it might be the better and more comfortable for him. The woman simply imputeth the fault to the Deuill, saying, *The Serpent beguiled me, and I did eate.* These are the most false and corrupt iudgements concerning the originall of sinne, impious and detestable, whereby the maiestie, truth and iustice of God is grieuously offended.\n\n[^90]1. *They, who make destinie a cloake for sinne,* 1. *define destinie to bee a linked order thorough all aeternitie, and a certaine perpetuall necessitie of intents and workes according to the counsailes of God, or according to the euill planets.* Now if you aske them who made the planets, they haue not ought to aunswere, but God. Therefore these men lay their euill to Gods charge. But such a destinie did not all the founder Philosophers maintain, much lesse Christiās. 2. S. Austine, against two epistles of the Pelagians, vnto Boniface, lib. 2. cap. 6. *They,* saith he, *who hold destinie, maintain that not only actions & euents, but also our willes themselues depend of the position of the planets, at the time of euery ones conception or natiuitie which they call constellations. But the grace of God surpasseth not onely all the starres, and all the heauens, but also all the Angels.* Let vs conclude these things with the word of the Lord by his Prophet Ieremy, pronouncing to this sense, *Thus saith the Lorde, Learne not the way of the heathen, & bee not afraid for the signs of heauen, though the heathen be afraid of such: for the customes of the people are vaine.* Wherefore that the Astrologers call the planet of Saturne vnmercifull, sharpe and cruell: and the planet of Venus fauourable and gentle, it is the vanity of vanities. For the starres haue no force of dooing good or ill. And therefore the fault of sinners ought not to be imputed vnto them.\n\n2\\. *That the Deuill is not the onely author of sinne,* who when as we commit sinne shoulde beare alone the blame of the sinne, and our selues be free from fault,[^91] it is most of all declared in this, that he is able to induce and entice a man to euill, but not to compell him. For God keepeth vnder the Deuill, by his power, that he cannot doe what he will: but onely what, and so much as God permitteth him. *Nay he hath not so much as power ouer filthie swine,* much lesse ouer the most noble soules of men. He hath indeede a subtilty, and great force in perswading: but God is stronger, who also neuer ceaseth himself to put good motions into mans minde. Neither permitteth he more to Satan, than he maketh profitable for man. Which we may see *in that most holy man Job, in the example of Paul,* and in his wordes: *God is faithfull, which will not suffer you to be tempted aboue that you be able.* Wherefore they are vain men, who vnloade the blame of their wickednes on the Deuils shoulders.\n\nIt remaineth that we shew,[^92] that also God is not the author of sin. *Gen.* 1. *&* 2. *God saw those things which he had made, and they were very good.* Psal. 5. *Because thou art not a God that loueth wickednes.* Iames. 1. *Let no man say when he is tempted, I am tempted of God.* Eccle. 15. *Saie not thou, it is through the Lord that I turne backe: for thou oughtest not to doe the thinges that he hateth. To these and verie manie the like speaches maie be added the great and most perfect goodnes of God, so that no effect of his is euill.* And because *God is true, and far from all dissembling and guile, neither can destroie or denie himselfe;*[^93] *it is certain that plaine contradictorie willes cannot be in him. But he testifieth in his law (which is as it were a glas of that puritie which is in God) that hee hath a horrible hatred of sinne. Wherefore he doth not will anie, and much lesse causeth or furdereth it.* Moreouer, *that which one himselfe worketh in an other, hee cannot of right punish. But God doth most iustlie punish al sinnes. Wherefore he neither will nor causeth anie sin.* Rom. 3. *Is God vnrighteous which punisheth? God forbid: else how shall God iudge the world? Lastlie God doth neither wil nor cause that which destroieth his image: sin is the destruction of the image of God. Wherefore God doth neither will nor cause it.* Of this wee conclude, *that God is not the author of sinne; but that the originall of euill springeth from man himselfe, by the instigation of the Deuill:* yet so neuerthelesse, that we say, that the Deuill being at the first corrupted did corrupt man,[^94] but coulde haue done nothing, except man of his owne accord had consented to euill. Here are we to remember againe the fall of our father Adam. *God made Adam to his owne image, and similitude,* that is, he made him most good, vncorrupt, holy, righteous, and immortall: hee furnished him with most excellent giftes, that nothing might be wanting vnto him to all blessednes in God. Wherefore his vnderstanding was wholy diuine: his will most free and most holy, hee had power of dooing good and euill: a law was giuen him of God, which shewed him what he should doe, or what he should not doe. For the Lord said, *Thou shalt not eate of the fruite of the tree of knowledge both of good and euill.* God simply required of him obedience and faith, and that whole Adam should depende of him, and that not constrained by necessitie, but shoulde doe it freely. *God made man from the beginning, and left him in the hand of his counsel,* saying: *If thou wilt thou shalt obserue the commandements, and testifie thy good will.* Therefore when the Serpent tempted man, and counsailed him to tast of the forbidden tree, man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God. The Lorde compelled him not: neither did Satan compell him in the Serpent. For God had said: *Ye shall not eate of that tree, neither shall ye touch it, least ye die.* Wherefore it was in the hand of his counsaile, to eat or not to eate. God declared vnto him his will, plainely charging him, that he should not eate, and adding the perill, he did withdraw him from eating, *least perhaps thou die.* Satan also, as neither coulde hee, did not vse any force: but did probably moue him vnto it, & at length did ouercome him. For when the will of the woman declined to the word of the Deuill, her minde departed from the worde of God, and reiecting a good lawe, she committeth an euill worke: afterwardes she drewe on her husband willingly following her to bee partaker of her sinne. That doth the Scripture inculcate in these wordes: *So the woman (seeing that the tree was good for meate,*[^95] *and that it was pleasant to the eies, and a tree to be desired to get knowledge) tooke of the fruit thereof, and did eate, and gaue also to her husband with her, and hee did eate.* Here haue you the beginning of the euill, *the Deuill:* and that which moued the will of man, that is: *the false commendation of the Deuill,* and euen a mere lie, and the delectable shewe and sightlines of the tree. Wherefore Adam and Eue doe of their owne accord, that which they doe, being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them.[^96] Wee conclude therefore that sinne hath his beginning, not from God who forbiddeth euill, but from the Deuill, & the free election of man, which was corrupted by the Deuils falshood. And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne. This euill flowed from our first Parents vnto all their posteritie, so that sinne hath not else whence his beginning, than from our selues and our corrupt iudgement, and wicked will, and the suggestion of Saran. For an euill roote, and that first corruption bringeth forth of it a rotten braunch, agreeable to the nature thereof, which Satan now also setteth forwarde and laboreth it as it were plantes, by his guiles and lies: but in vaine doth he labour; except we yeeld our selues to bee fashioned and dressed by him.\n\nThat is called *originall* sinne, which proceedeth from the first originall, that is,[^97] was deriued from the first parent into all by propagation or generation. For this sinne wee bring with vs in our nature out of our mothers wombe into this life. *I was borne in iniquitie, and in sinne hath my mother conceiued me.* And of the Deuill Christ speaketh thus: *Hee hath beene a murtherer from the beginning, and abode not in the truth: because there is no truth in him. When he speaketh a lie then speaketh he of his owne: for he is a lier, and the father thereof.*\n\nTo this may be added this reason: that *sinne cannot be a proper & natural effect of any cause but of that which hath power to doe against the law.* But this no nature hath power to doe,[^98] besides the nature of Angels, and of men: For God is a law vnto himselfe, and can not doe or intend any thing against his lawe. And other creatures, whereas they are not indued with reason, and therefore the law not made for them, they cannot commit sinne: because take away the law, and there is no place left for sinne. Wherefore it necessarily foloweth, that sinne is such an effect, as agreeth to those Angels alone who fell, and to men.\n\n[^99]But there is an order to bee obserued in these causes. For *the cause of the first sinne* in Paradise is the *Deuil,* instigating, *& the will of man* assenting or obaying; & these former sinnes are the causes of all that follow. The reasons, 1. *Because by one man sinne entred into the world.* 2. *Because man and the Deuill are able by their owne nature to sinne against the lawe.* And that first sinne or first fall in Paradise is the cause of originall sinne, both in Adam, who fell, and in others who haue their discent from him. *Originall sinne is the cause preparatiue as it were of all actuall sinnes,* according to that of Paul, *Sinne that dwelleth in me doth it,* and euill and corrupt inclinations doe carry me to euill actions. Causes impulsiue of sins are those obiectes which sollicite men to sinne. Yea actuall sinnes are the causes also of those sinnes that follow them.\n\n[^100]Furthermore whereas the scripture teacheth that the sinnes which followe are the punishmentes of those that went before, and the fault or desert is an impulsiue cause of punishment; it is manifest that *actuall sinnes which goe before are the causes also of those that follow them, euen as of other punishments or calamities, which are purchased by our sinnes.* And that is to bee vnderstood aswell of the falles of those that commit the sin, as of others fals, with which aswel they are punished, whose falles they are, as they, who first sinned: as the sinnes of the Parents are punished by the sinnes of the children, the sinnes of the subiects by the sinnes of the Magistrates, or contrariwise: as cap. 1. to the Romans, of purpose is declared. *Wherefore God gaue them vp to their hartes lusts, vnto vncleannes.* And 2. Thes. 2. *Whose comming is by the working of Satan, with al power and signs and lying wonders, & in all deceiuablenes of vnrighteousnes, among thē that perish.* And Exod 2. *I the Lord thy God am a iealous God, visiting the sinnes of the fathers vpon the children vnto the third and fourth generatiō of them that hate me.* And 2. Sam. 12. *Thus saith the Lord, behold I will raise vp euill against thee out of thine owne house, and will take thy wiues before thine eies, and giue them vnto thy neighbour.*\n\n[^101]If humane reason doe here obiect: *That God is the author & causer of punishmēts? If therefore sins be the punishments of sins, it followeth that God is the cause of sinnes:* We answere that there is a fallacie of the accident in the Minor. For it commeth to passe by an accident, that is by the fault of those who sinne, that when by the iust iudgement of God either themselues or others are punished by euil men, they in the meane season (God permitting, that is not shewing them that he would haue those things to be done by them for to punish them, which things yet he hateth, and which he will punish both in this life and the life to come) do fulfill their desires swaruing from the law of God, & estrainging themselues more and more from God by sinning, doe purchase more grieuous punishmentes vnto themselues. Or if we will distinguish the Maior, it is in effect the same. *For punishments come from god as author and causer of them,* as they are punishmentes: but in asmuch as they are sinnes, so they come, God neither willing them, nor approuing them, nor causing, but onely permitting. For to permit this kinde of punishments, which sinners by sinning inflict ether vpon themselues or others; is nothing else, than not to cause, that euill men shoulde doe this, which God woulde haue done for punishment, to the same ende, that they may obey this will of God.\n\nSo also we answere to that Argument: *The priuation or want of righteousnes and diuine wisedome god inflicteth as a punishment vpon men: but that priuation is sinne. Therefore god is the causer of sinne.* For this priuation is not sinne, as by the iust iudgement of God it is inflicted, but as it is of men themselues voluntarily brought vpon them by their owne misdeedes and demerites, and is admitted or receiued into the minde, will and hart: euen as euill actions are not sinnes, as they are gouerned by god, but as they are done by men.\n\nThey say further: *He that mindeth the end, mindeth also the meanes. God mindeth the ends of sinne,*[^102] *that is punishment and the shewing of his iustice and wrath in punishment. Wherefore he mindeth sinnes also, by which those ends are come vnto.* But the Minor is to be denied, that punishment & the manifestation of the glory of god are the endes of sinne. For the end is that which moueth the efficient cause to bring forth an effect: but punishment or the manifestation of the glory of god, do not moue the sinner to sinne. These cannot therefore bee saide to bee the ends of sinne. But those are the proper ends of sinne, which the Deuils and men respect in sinning: that is the destruction of men, the fulfilling of euill desires, the oppression and reproche of God and his truth.\n\n[^103]If they reply, *that men indeede haue not those endes, but that god respecteth them: For that which god permitteth, to shewe his iustice by punishing it, the end which god proposeth thereof, is the punishment of the sinners, and his owne glorie. But he permitteth sin to punish it, and to declare himselfe iust by punishing it: therefore these are the endes of sin, in respect of the purpose & intent of god:* we deny the Maior. For God suffering sin to be committed respecteth as the end (not of an others worke, that is of the sin of Deuils or mē, but of his own work, that is of his permission of sinne) the punishment of sinnes, and the manifestation of his owne iustice. For sin is one thing, and the permission of sinne another, whereof is spoken, *Exod.* 9. *For this cause haue I appointed thee to shew my power in thee, and to declare my name throughout all the world,* Prouerb. 16. *The Lorde hath made all thinges for his owne sake: yea euen the wicked man for the day of euill.* Roman. 9. *God being willing to shew his truth, and to make his power knowen, hath suffered with long patience the vessels of wrath prepared to destruction.* Wherefore punishment is not the end, but the consequent or proper effect of sinne, and an accidentary effect thereof is the manifestation of the glorie of God: as Paul sheweth, Rom. 3. *For if the veritie of God hath more abounded thorough my lie to his glorie &c.*\n\nIf here againe they reply: *He that will the consequent will also the antecedent:*[^104] *But God will these things which are the consequents of sinnes, that is, punishment, and execution of his iustice: therefore he will also the antecedent, that is, sinne it selfe, without which these should not follow or be consequēts:* we deny the whole consequence of this reason. For nothing foloweth or can bee concluded in reason, when both the former propositions are mere particular. For the Maior of this reason is not vniuersally true, but onely then holdeth it, when as the antecedent together with the consequent agreeth with the nature of him which will the consequent: and not when onely the consequent agreeth, and not the antecedent. For when it falleth thus out, then is the consequent by his wil, but the antecedent is not by his will, but onely by permission. For God is saide to will those thinges which he liketh, as agreeing with his nature and rightnes; but to permit those thinges which yet he disliketh, abhorreth & condemneth, but neuertheles for iust causes hindereth them not from being done. And therefore it is said in the scripture, that he will & causeth life euerlasting, which is the consequent, and the conuersion of men which is the antecedent and goeth before: and that he will not, but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes: as is deliuered in holy Scripture *Rom.* 9. *and Ephes.* 1.\n\nIf again they vrge: *He that forbiddeth not sin,*[^105] *when he may forbid it to be committed, in him is some cause & fault of the sin: but God permitteth it, when he might forbid it: therefore there is some cause & fault of sin in him:* we deny the consequence: because the Maior is not vniuersally true. For it is onely true of him, who doth not perfectly hate sin, and therefore forbiddeth it not, when he may: & who is bound to hinder sin that it be not committed. But it is not true of God who with vnspeakable anger accurseth & condemneth sin, neither yet hindereth it from being committed; because he is neither bound to doe so, neither doth he permit it, without most good & iust causes. Farther, God might by his absolute power hinder euil; but he wil not corrupt his creature, & man being iust & righteous. Wherefore he dealeth with mā after the order of mā. He proposeth lawes vnto him: he proposeth rewardes & punishments: he willeth him to embrace good, and flie euill. To the doing of which thing neither denieth he his grace, without which wee can doe nothing, neither refuseth he our diligence and labour. Hereif man cease & giue ouer, the sin & negligence is ascribed to man, not to God, though he could haue hindered it, & did not because he ought not to hinder it, least he should trouble his appointed and setled order, and destroy his owne worke. Wherefore God is not author of euill or sin.\n\nIf they obiect farther:[^106] *He that doth euill that good may come of it, doth not well,* Rom. 3. *God when he permitteth euill for good ends, doth euill that good may come of it: Wherefore he doth against his iustice and law: and by a consequent is bound to hinder euill:* we deny the Minor. For God when he permitteth euill, doth not euill, but good. For the permission of sinne is one thing, which is the good and iust worke of God: and sinne is an other thing, which is the euill and vniust worke of the Deuil, or man sinning and transgressing the lawe.\n\nLastly they say: *what God permitteth willingly, that he will to be done:*[^107] *but he willingly permitteth sinne: wherefore he will sinne to be committed, and by a consequent is the cause of sinne.* But the Maior is to be denied: God will the permission, that is the priuation of his spirite and grace: but the sinne of his creature, which concurreth with it, he will not: because he neither mindeth it, nor approueth it. They confirme their Maior by this Argument: *To permit is either to will, or not to will: But it is not, not to will; for then either that shoulde not be done, which God is saide to permit; or something shoulde bee done that God woulde not: both of which are absurd. Wherefore to permit is the same that to will, and by a consequent God when he permitteth sinne, doth will sinne.* We denie the consequence, because there is not a sufficient enumeratiō of the diuersities of will in the Minor, *for God is said to will, & not to will a thing after two waies.* Either to will, as when together he both liketh & worketh a thing, or as he liketh a thing onely, (vnder which also is comprehended his cōmanding) but doth not worke it. And he is said not to will any thing, either as he both disliketh & hindereth a thing, either as he onely disliketh it, but doth not forbid or hinder it. Both which kindes of will are contained in the Maior: but onely one of them in the Minor: which is, both to dislike & hinder a thing from being done.\n\nFor if God in that sense woulde not sinne to bee committed, then those absurdities shoulde follow which they speake of. But when we say that God will not sinne, we vnderstand that they doe greatly displease him, and yet that god hindereth them not from being committed: which also is not, to will, but to not will sinne. For god can will nothing, but that which is agreeable to his owne nature and goodnes: neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature, in such sort as they are contrarie.\n\nThis is also obiected:[^108] *Hee that is the cause or the efficient of a cause, is also the author of the effectes of that cause, if not the next, yet a farre off. But god is the cause of that will, which is the cause of sinne: therefore is he the cause of the effect of the will, that is of sinne.* Wee aunswere to the Maior, by distinguishing of the cause. *For a cause which is a farre off a cause, is sometimes by it selfe, and sometimes onelie by an accident a cause. That is a cause by it selfe, of an effect,* which doth not onely bring forth the next cause of the effect, but also doth moue and gouerne it in bringing forth the effect, which it selfe intended, or vnto the which it was appointed: as when god frameth and bendeth the will of men which himselfe made, to good workes, or to such actions as himselfe will haue done: when the Father or Master bringeth vp his Sonne or his Scholer to good thinges, and the learning which hee instilleth into his minde mooueth him to doe well: when the Sunne and raine make the earth fertill, and the earth bringeth forth Corn. *But when the cause which is a far off a cause either doth not moue the next cause of the effect, or doth not intend and mind the effect, neither is appointed thereunto; it cannot be said to be a cause of that effect, but by an accident:* as when of a good father is borne an euil and euil-liuing sonne: or of a good father a good and wel-liuing son: when a godly Magistrate by his commandement moueth the will of a wicked executioner, to execute a guilty person, and he being impelled either by desire of reuenge, or by hatred, or by cruelty, reioiceth at his euil, whom he executeth, and so committeth murther before God: and lastly, when one maketh a sword, and another vseth it either wel, or il. Now *as often as the next cause is either before the bringing foorth of the effect depraued, or in the verie bringing of it foorth, either by it selfe, or by another cause: then bringeth it forth a bad effect, which the cause remoued or a farre off, that either bringeth forth or moueth this next cause, neither intendeth, neither as by any ordination or appointment vnto it, produceth:* As when the wil & hand of the cleauer purpose to cut a thing, and the iron being too dul causeth that to break which is taken in hand to be cut. So also God maketh and moueth the wil: but because the wil of men is depraued by the diuel and it selfe, it bringeth forth sin, which God neither when he maketh nor when he moueth the wil, intendeth or mindeth to bring forth. Wherefore it followeth not at al, that God is the cause of those sins which are committed by his creatures depraued and corrupted of themselues.\n\nLikewise it is obiected: *Second causes are able to do nothing without the first cause, which is God. Wherefore neither is sinne brought forth, neither doe they depraue themselues, but that also the first cause worketh it with them.*[^109] We aunswere to the antecedent: *The second causes do nothing without the first cause,* that is, without the first cause preserue them and mooue them to doe, so far forth as it is good which they doe: but they doe without the first cause concurring with them to the bringing forth of euil, as it is a fault, or of sin. *Isa.* 30. *We to the rebellious children, saith the Lord, that take counsel, but not of me, and couer with a couering, but not by my spirit, that they maie laie sin vpon sin.*\n\n[^110]Likewise they obiect: *That which is good, cannot by sinning corrupt it selfe, except it be some other waie corrupted: as it is said, A good tree cannot bring forth euil fruit. The wil of the diuel and Adam, before the fal of both, was good: Therefore it could not corrupt it selfe by sinning, except it were by some other means corrupted.* We deny the Maior. For although the creature be good, yet God not preseruing his goodnes, that is mouing or willing that his wil should be moued by outward obiects, neither in the meane season lightning and gouerning the wil with the knowledge of his own diuine will, it is not only possible, but it must necessarily folow that he must sinne, become an euil tree, and thorough his owne wil and fault auert himselfe from God, run to worse and worse, and purchase blindnesse the iust punishment of sin both vnto him and his: as it is said: *Without me ye can doe nothing.* Againe, it is obiected: *He that withdraweth grace from the sinner, without which sin cannot be auoided, he is the the cause of sinne: God did withdraw his grace frō man, without which hee could not persist in righteousnes. Wherefore God was the cause of mans sinne.* Wee deny the Maior. First, *because God was not bound to man, to preserue that grace in him which he gaue him.* Secondly, *because he withdrew his grace for man beeing willing thereunto, and reiecting it of his owne accord.* Thirdly, *because he withdrewe his grace, not that he did enuie man, righteousnes and eternal life, or that he is delighted with sin, but to trie him,* that is, to shew how the creature is able to doe or keepe no goodnes, without the singular goodnes and mercy of his creator: and so god is not at al the cause of sin, although sin doth necessarily follow this withdrawing in him, from whom the grace is withdrawn. So then when God did withdraw his grace frō man, not God withdrawing it, but man reiecting it is the cause of his owne sin & destruction.\n\nAgaine they say:[^111] *He that wil haue him to be tempted whom he knoweth certainly wil fal, if he be tempted, he will the sinne of him who falleth. But God would that man should bee tempted of the diuel, whō he knew certainly would fall, for otherwise mā could not haue bin tempted. Wherefore God is the cause of his fal.* Here also we deny the Maior. For he is not the cause of sin, who wil haue him that will fall tempted, for to try or to make manifest the weaknes of his creature; but the diuell tempting man to this end, that he may sinne, and be separated from God, and man obeying the tempter against the commandement of God, are the causes of sin. For the antecedent, which being put must necessarily haue another thing consequent thereof, is not the cause of the consequent, except it worketh somewhat in producing the consequent. But God neither in withdrawing his grace, neither in that he doth wil the temptation of man, worketh in producing of sin, as it is sin, because he neuer intended it.\n\nAgaine they obiect:[^112] *He that is the cause of those thinges which make sin, is the cause of sin. God is the cause of those things which make sin, that is, of the action, which is the matter, and of the priuation of rightnes in man, which is the form of sin. Wherefore he is the autor of sin.* To these the aunswere hath beene made before. For the Minor is to be denied. Because the action, & priuation of the diuine light & direction do make sinne, as they are contrarie to the Law. And they are contrary to the law of God, and make sin, as they are committed by man, & are in him: but as they are guided by God & inflicted, they are not sin, but a trial of him that would sin, or a punishment of him that had sinned. Wherefore that is not of God, but of man and the Diuell which maketh sin.\n\n[^113]Last of al they vrge: *Seeing that God would the fal of Adam either as it was sin, or as a punishment, and coulde not will it as a punishment, because no sin had gone before which should be therewith punished; it seemeth to follow that God would that worke as it was sin.* But this consequence also is deceitful, because ther is not a sufficient enumeratiō in the Maior. For although the first sin was no punishment, yet God would that action, not as a sinne and contrary to his will and nature, but as in punishing, and receiuing againe mankind into fauour by his Sonne it was a waie and occasion of excercising and manifesting his iustice and mercy, and an example of the weakenesse of all creatures, yea of the most excellent, if they bee not by the singular goodnesse of the Creator preserued; as it is declared, *Rom.* 11. *God hath shut vp al in vnbeleefe, that hee might haue mercie of all.* And in the same place it is shewed concerning the blindnesse of the Iewes, *That partlie this obstinacie was come to Israell, vntill the fulnesse of the gentiles were come in: and that the Jewes are enimies of the gospell for our sakes; and that we haue obtained mercie through their vnbeleefe:* That is, that god would this their obstinacy, not as it was a sinne of the Iewes, neither onely as a punishment of other sinnes, but also as an occasion of translating the gospel vnto the gentiles. And it is saide, *Rom.* 3. That God in the preaching of the Lawe respecteth this, *That all the world be culpable before him.* Wherefore this also he respected & would in permitting of sin: which if it had not come betweene, *the Lawe had not made the world culpable before god.*\n\n[^114]1 Obiection▪ *Satan was made of god. And therefore the malice also of Satan.* Answere. God made indeed al the Angels; yea those which became Apostataes and Diuels: but yet he created al the Angels at the beginning good. But Satan is saide not to haue stoode stedfast in the trueth. Then before his fall he stoode in the trueth. But afterwardes hee treacherouslie fel from his alleagiance, and sinned against God: and therefore the crime of euill sticketh in that run-away the Diuell. For since that time, after he fell, there is no trueth in him, no faith, no integrity, no feare of God, no light, no goodnesse. *He that committeth sinne is of the Diuell, &c.* For he is the first sinner and the fountain of sinne.\n\n2 Obiection. *God made Adam. Therefore he made sinne.*[^115] Answere. Sinne is the corruption of a nature created good of god, but not any creature, made of god in mā. God made man good, who, by Satans perswasion, corrupted willinglie that goodnesse which be receiued of god: so that now sin is mans, and not a creature of god created in man. *Neither is the nature of man the cause of sinne.* For god who created all thinges, & the verie nature of man, created them all good: wherefore the verie nature of man also was created good. But sinne is an Accidentall quality,[^116] which befell vnto man in his fall, and after his fall, beeing euen from the beginning such as now it is; but no substantiall property, nor of the nature of man. *Now indeede whereas we are borne in sinne, sinne is a naturall propertie of men,* according to the iudgement of Augustine *Against the Maniches, Cap.* 9. But & if we say any man to be naturally euill, we say so because of the originall of the olde sinne, in which all our mortality now is borne.\n\n3 Obiection.[^117] *But the will and power which was in Adam was from god. Therefore sinne also is from god.* Answere. God gaue not man a will and power to woork euill. For he made a law to forbid euill. Wherefore Adam himselfe did ill bestowe that will and power which he receiued of god, in ill vsing them. The prodigall sonne receiued mony of his father, not that hee should lash it out wastfully, but that hee might haue as much as sufficeth neede. Wherefore when himselfe doth ill bestowe his mony, and perisheth, he perisheth through his owne default, and not by his fathers, though he receiued the mony of his father. Therefore the fault is in the abuse. Hee that giueth thee them, leaueth the vse of them vnto thee. If hee be iust, hee giueth them thee for to vse, and not to abuse. When thou abusest them, the fault is laid on thee who abusest them, and not of him who gaue them. So god gaue a will and power to Adam to do good, not to woorke euill.\n\n4 Obiection. *God made man so as hee might fall,*[^118] *neither did confirme & establish in him the goodnesse of his nature. Wherefore hee would haue him to fall or sin.* Answere. The Scripture beateth back this frowardnesse of men wickedly curious. *Who art thou which pleadest against god? Wo bee vnto him that striueth with his master.* Except god hath made man so as he might fal, there had beene no praise of his woorke or vertue. And what, if it were necessarie that man should bee so made as hee might fall? For so did the verie nature of God require. *God doth not graunt his glorie to anie creature.* Adam was a man, no god. And as god is good, so is he also iust. Hee doth good vnto men, but hee will haue them to be obedient and thankefull vnto him. He bestoweth infinite goodnesse vpon man, therefore hee shoulde haue beene thankefull, and obedient, and subiect vnto him. For hee declared by his Lawe what hee woulde, and what hee woulde not. *Of the tree of the knowledge of good and euill,* saith hee, *thou shalt not eate; When thou eatest, thou shalt die.* As if hee shoulde saie, Thou shalt regarde mee, thou shalt cleaue vnto mee, obaie mee, serue mee: neither shalt thou elsewhere seeke for rules of good and euill but of mee, and so shalt thou shew thy selfe obedient vnto mee. Replie. *God foreknew the fall of man, which if he would, hee might haue hindered. But hee did not hinder it: Therefore God was in faulte that Adam sinned.* Aunswere. Vnto this obiection answere hath beene made before: neither doth that necessity followe vpon the foreknowledge of God, that Adam must needes haue sinned, because God did foreknow that he would sin. Some wise father did foreknowe by some signes and tokens that his sonne should hereafter at sometime be slain with a sword. Neither doth this his foreknowledge deceiue him: for hee was thrust through for fornication. But hee is not therefore thought to be slaine, because his father did foreknow that he should be slaine:[^119] but because he was a fornicator. So saith Ambrose speaking of the murder which Cain cōmitted: *Verily God did foreknow, to what the fury of him being in a rage woulde come: neither yet was the attempt of his will forced of necessitie to sinne, because the knowledge of god could not be deceiued.*[^120] And Augustine: *God is a iust reuenger of those thinges, of which yet he is not an euill autor.*\n\nWherefore those sinnes which ensue and followe, are in respect of god, considered as most iust punishments, which as they are punishments, haue their beeing from him as their author and causer: but as they are sinnes, in respect of men they come, God neither willing nor causing them, but permitting onely, seeing he doth not cause men to do that, which he would haue done for a punishment, to this end, as for to obay therein his will. For one and the same work is good and holy, in respect of God: and sin, in respect of men, by reason of the diuersitie both of the efficiences & of the ends. For first, *man, by reason of his great both ignorance and corruption, will and worketh euill only. But God because hee is exceeding good, and the verie rule of goodnesse and righteousnesse, doing in all things what he wil, will and worketh alwaies only that which is good.* Secondly, *men haue such an end of their actions as is disagreeing frō the Law of God, that is, what they doe, they do not to that end, to obay God, but to fulfill their bad and corrupt desires. But God hath the end of all his woorkes, agreeing with his nature and Law, euen that he may declare and execute his iustice, goodnesse, and mercie.* By these two thinges it commeth to passe, that the reasonable creature woorking together with God, God woorking vprightly and holily, doth neuerthelesse it selfe woorke vnholylie and corruptly.\n\n### 5 What are the effects of sinne\n\nNow that it is defined *what sinne is, and from whence it came,* we are to consider also *what be the euils which follow sinne.* For except this also be knowen, we know not yet, how great euil there is in sinne, and with how great hatred God pursueth it. It hath been said before, *that euil was of two sorts: one of crime or offence, which is sinne, the other of paine or punishment:* The euil of punishment, is the effect of the euil of offence. That this maie be the better vnderstoode, we must here againe remember, that of punishments, *Some are onlie punishments, as are the destruction of nature, or tormentes; others both punishments and sins, as al sins, which haue followed since the first fal.*\n\n1 *The sinnes which follow are effects of those which go before.*[^121] So original sinne is the effect of the sinne or fal of our first parents. *By one mans disobedience manie were made sinners.* And secondly, *All actual sinnes are effects of original sinne Sinne took occasion by the commandement, and deceiued me.* And thirdlie, *The effect of actual sins is the increase of them,* that is, greater guiltines by reason of the most iust iudgement of God; because God punisheth sins with sins. *Wherefore God also gaue them vp to their hearts lustes.*[^122] *And therefore God shal send them strong delusiō, that they should beleeue lies. Frō him that hath not, shal be takē away also that which he hath.* And fourthly, *The effects of actual sins are also oftentimes other mens sins, by reason of scandale or example, wherby some are made worse of others, & are entised or moued to sin.* So the persuasion of the diuel caused man to decline from God: and now it worketh in stubburn-minded men. *The diuel put it into the heart of Judas to betraie Christ,* Ioh. 13. *Euil speeches corrupt good maners.* So euill teachers doe withdrawe men from god to errours, idolatry, and other sins. So a vse of liberty out of season offendeth, and draweth men to sinne.\n\n[^123]2 *There followeth sin, in the immoueable and perpetual order of Gods iudgement, an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne, and the knowledge of the iudgement of God against sin, and that proceeding out of the knowledge of Gods Law, vpon which ensueth the fear of the wrath of God and punishment, according to the order of gods iustice, and a flieng and hatred of God who destroieth sinne, which is the beginning of desperation, and eternall torments, except it bee cured by the comfort of the gospel.* Rom. 2. *The gentiles shewe the effect of the Law written in their harts, their conscience also bearing witnes, and their thoughts accusing one another, or excusing.* And Isaiah: *There is no peace to the wicked.*\n\n[^124]3 *Temporall and spirituall euils: as temporall death, and in a worde all the calamities of this life. These euils are onely punishments, that is, torments and dissolution of nature.*\n\nIf any man obiect, *that they also are subiect to temporall death, and other calamities, who haue all their sinnes remitted them; and therefore al temporall euils are not the punishmentes or effects of sinne:*[^125] *but some haue other causes:* we answere, that the consequence holdeth not from the denial of one particular to the denial of the general. For albeit the calamities of the regenerate are not effectes of sin as a punishment, which is inflicted on men sinning, that so the iustice of God might be satisfied: yet are they effects of sinne as chastisementes and exercises, whereby sinne is repressed, and more and more purged out, vntill at length by corporall death the whole be abolished. Now that of the blind man, *Joh.* 9. *Neither this man hath sinned nor his parents:* Christ meaneth not simply that they had not sinned, or that their sins were not a cause of this calamity: but that their sinnes were not the principal cause, why he was borne blind; *but that the woorkes of God should be shewed on him,* Christ by a miracle opening his eies.\n\n4 *Eternall death which is the effect of al sinnes,*[^126] *as they are sinnes.* For al of what quality soeuer they bee are punished either with eternal paine, as in the reprobate; or with equiualent paine to eternal, as in the sonne. This death doth begin in the reprobate, euen in this world, that is, anxiety, and torment of conscience: which we also should feele, except we were deliuered by the grace of God. Now by the name *of eternal death,* is not vnderstoode the destruction of the soule or body, or the separation of them: but the abandoning and banishing of the soule and bodie liuing from the face of God, a continuall horror and torment, and a feeling and flying of Gods wrath and iudgement, and a horrible murmuring against God, taking vengeance of their sinnes.\n\nIf they obiect, *that the sinnes of those who beleeue in Christ,*[^127] *are not punished with eternall death:* we answere that those were punished in Christ with a punishment, which both for the grieuousnes of the punishment, & for the dignitie of the person who suffered it, is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes. As it is said, *Esa.* 53. *He hath laid vpon him the iniquities of vs all.*\n\nAgainst that which we affirme, *that eternall death is the effect of al sinnes, yea euen of the least:* The 1. Obiection is:[^128] *Like is not to be giuen vnto things vnlike. But sinnes are not alike. Therefore al ought not to be punished with eternall death.* Aunswere. There is more in the conclusion of this reason, than was in the premisses. For only this followeth to be concluded. Therefore all sinnes ought not to bee punished with like punishment. For all sinnes, euen the least, deserue eternall punishment; because all sinnes offend against the eternall and infinite good. Wherefore as concerning the lasting of the punishment, all sinnes are punished with like punishment: but not as concerning the degrees of punishments. All sins are punished with eternall torments, yet so, as not with equal torments. *The seruaunt who knoweth the wil of his master, and doth it not, shall be beaten with manie stripes. It shal be easier for them of the land of Sodom in the daie of iudgement, than for thee.*\n\n[^129]Here the Stoicks obiect; *That al sinnes or vices are ioined with anie one vice, and therefore all are alike and equall.* But neither is this consequence of force, whereas also things vnlike and vnequal maie bee ioined together: neither is the antecedent graunted. That seemeth to be proued by the saying of Iames, cap. 2. *He that faileth in one is guilty of al.* But Iames saith not, that all sins or vices concur and are ioyned with one: but first, that in the breach of one point the whole law is violated, as the whole bodie is said to be hurt, when one part is harmed. Then, that there concurreth with euery sin the fountaine or cause of al other sins, that is, the contempt of God. And this euil beeing seated in the hart doth violate the loue of God, and so al other parts of our obedience towards God. For no woork, which proceedeth not from the perfect loue, dread and reuerence of God, can agree with the Law of God, or please God. And yet haue we experience that this hindereth not, but that he which is infected with one vice may bee propense and prone to some sins more, and to some lesse, especially since vices themselues also are one opposite to another, by the one of which contraries and not by both at one time euery man violateth vertue.\n\nNeither are those principles also of the stoicall philosophers to be graunted: That *how farre soeuer thou goe in sinning, after thou hast once past the line or middle, which is vertue, it is not material for the encreasing or augmenting the fault of passing beyond the line: And that al vertues are alike and equall one to another, so that no man is stronger than a strong man.* For whereas sin is a swaruing frō the middle, it is manifest, that how much greater the swaruing is, so much is the sin more grieuous: And that vertues are both in the same, & in diuers men otherwhile greater, otherwhiles lesser, euen as much as the qualities of the body are different in degrees, experience doth witnes. Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins.\n\n2 Obiect.[^130] *Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment, neither is to al eternitie angrie with sinne, or looketh vpon the torments of his owne woorke. For extreme iustice, which doth strictly follow right and lawe in punishing, admitteth no fauourable equity, which yet mercie, especially exceeding mercy, doth vse and shewe. But God is exceeding mercifull. Therefore hee doth not punish all sinne with exceeding, that is, euerlasting punishment.* Or, *God punisheth all sinne with extreme punishment, Therefore hee is not mercifull.* Auns. First wee are to distinguish the ambiguitie of the Maior. Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment, that is, except his iustice require it. But that God should punish all sinne with euerlasting punishment, his exceeding iustice requireth, which is,[^131] earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe: So that except hee did punish it with sufficient punishment, hee should not bee mercifull, but light and cruell. Secondly, wee deny the consequence of the reason: because it is a sophisme reasoning from that which is not the cause, as beeing the cause. For the iudge is not therefore vnmercifull, for that hee executeth a robber on the wheel: because he doth it according, to iustice, neither is delighted with the torment and death of a wretched man, but had rather he were saued, if so the Lawes permitted. Right so, God, according to his infinit wisedome, euen in inflicting extreme punishment on all sinne, doth notwithstanding shewe immeasurable and manifould mercy, and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice. For 1. *He punisheth our sinnes sufficiently and fullie,* not in vs, but in his onely begotten sonne, our guilt being translated on him. 2. *He offereth remission of sinnes and grace to al men,* who receiue his Son the Mediator with true faith and conuersion. 3. *Hee woorketh also that faith and conuersion by his spirit in the Elect.* 4. *Hee preserueth his elect in afflictions.* 5. *At length he fully deliuereth them:* And all these things hee doth of his free mercy, not bound or obliged thereto by any merite of ours. 6. *He is not delighted with the destruction of the reprobate, who refuse that grace offered: but by differring their punishment, and by other great and diuers benefits he inuiteth them to repentaunce.* Wherefore the execution of Gods iustice is not repugnaunt to his mercy, neither doth his mercie take away or make breach of his iustice, but they are both coupled with a marueilous temperature in preseruing and sauing vs.\n\n[^132]3 Obiection is against this; That god doth so exercise his mercy, as he doth not thereby make breach of his iustice. *He that remitteth nothing of extreme iustice, is not at all merciful, but onely iust: God remitteth nothing of extreme iustice, because hee punisheth all with a sufficient punishment. Therefore God is onely iust, and not mercifull.* Aunswere. We deny the Minor. *For god giueth vs his Sonne, and punisheth him for vs, of his meere mercie, not of any right, not bound thereunto by anie merites of ours.* Besides, the Maior of the second Obiection is to be distinguished. *It is the propertie of him that is merciful to exercise mercie;* tru; on beleeuers, and such as are penitent.\n\n1 Reply. *It is the propertie of him that is mercifull to pardon men, whether they be penitent or not penitent.* Answere. This is a false definition of mercy.\n\n2 Reply. *Faith and repentance are not the cause of mercie: Therefore by this aunswere, neither should the penitent obtaine mercy, that is, deliuerance from death.* Aunswere. I graunt *that faith and repentance are not the cause of mercie,* and that it is not done for their repentance but for the satisfaction and punishment of Christ only: yet with this condition, that we apply this by a true faith vnto our selues and repent. Reply. *Naie, neither on the penitent doth God exercise mercie: For if god punish all sinnes with sufficient punishment in Christ, he is not mercifull.* Aunswere. I deny the consequence of this proposition: because he gaue vs his Sonne freelie, who should satisfie for vs. This satisfaction did the Gospel adde.\n\n[^133]4 Obiection. *Hee that remitteth not without all recompence, doth not remitte freely, and so not of free mercy. God remitteth not without all recompence. Therefore hee remitteth not freely.* Answer. God remitteth not vnto vs our sinnes freely in respect of christ, but freelie in respect of vs, because hee exacteth nothing of vs, and freely giueth vnto vs Christes satisfaction. Although then he wil haue satisfaction to be made by another, euen by Christ: yet doth he remit vnto vs our sins freely, because he (as it hath been said) giueth vs Christ of his free mercy, who might satisfie for vs; and from him proceedeth this satisfaction and application, of it vnto vs. For he causeth vs, both by his election, & the satisfaction of Christ freely giuen of him vnto vs, & by the giuing of his holy spirit, to receiue Christ by faith: and this he doth for no other cause, but only of his free mercy. *Yee are saued by grace.* First, *because satisfaction is not made by vs.* Secondly, *because the price for sinnes is imputed vnto vs.* Reply,[^134] against that which was aunswered to the second Obiection, that is, *that the mercy of God is extended also to the wicked;* The Prophet Ieremy saith: *Forgiue not their iniquity, neither put out their sinne from thy sight. The mercy therefore of God is not extended to the reprobate.* Aunswere. 1. It is true, *when God denieth his mercy vnto them repenting, and except he haue iust cause why hee doth not saue all.* But God hath most iust cause, why he suffereth some to perish, euen the manifestation of his iustice and power in punishing the wicked. 2. *It is to bee vnderstoode of that degree of his mercie, which he sheweth towardes his chosen,* euen of this mercy, whereby he giueth them remission of sinnes, his holy spirit, and life euerlasting. But it is not to be graunted, concerning that generall mercie whereby hee guideth and gouerneth all creatures.\n\nReplie, against that which is saide in the same Aunswere to the Second Obiection; *That God is not delighted with the destruction of the wicked. The Lorde saith in Isaiah. Ah, I will ease me of mine aduersaries. Therefore God is delighted with the destruction of his enemies.* Aunswere. These and the like speeches are spoken after the order of men by an anthropopathie or humane affection, and by them is signified, That God will the execution of his iustice: but is not delighted with the death or destruction of men, as beeing his creatures.\n\nIt is requisite that this doctrine bee knowen in the Church, *That knowing howe great an euil sinne is,*[^135] *wee maie yeelde the praise of iustice vnto God, who doth most seuerelie punish it: and that we maie abhor al sinnes with our whole heart, and desire the more earnestlie to bee fensed and defended of God against all sinne; and that not extenuating or lessening anie, wee flatter our selues in a conceit of our owne righteousnesse, or in hope of escaping: that measuring our sinne by the Law of God, neither esteeming euill good, or good euill, wee loose our consciences when God bindeth them, or binde them when God looseth them: and acknowledging the remnant of sinne in vs, and our manifolde fallings, we should not despaire of pardon, flieng to God the mediatour with bouldnesse; that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth, and from all those that sinne against the holie ghost, and that wee maie conceiue in our minde hope and confidence of Gods mercie: that we laie not the cause and fault of our sinnes & destruction on God, but remēber that it is to be sought in our selues; that knowing there are degrees of punishments & sinnes, we ad not sinnes to sinnes, but consider that lesser sinnes shalbe punished with lesser punishments, and greater with greater: that remembring the sins of the parents are punished also in their posteritie, wee spare not onelie our selues, but our posteritie also in auoiding sinne, that wee maie giue and render thankes vnto God for this benefit, that hee for his own glorie and the gathering and saluation of his Church, doth maintaine and continue also amongst the wicked some order of vertue and discipline. And last of all, that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Jesus Christ, in that he hath deliuered vs frō these great euils, sinne, and the paines and punishment of sinne.*\n\n[^1]: We know that sinne is in vs. 1 Out of the Law of God.\n[^2]: Ob. We know it by the Gospel also. Ans. Not principally.\n[^3]: 2 By the Law of nature. 3 By testimonies of Scripture. 4 By punishments ensuing. 5 By sermons which treat of repentance.\n[^4]: The nature of sinne.\n[^5]: The Logicians cal it Genus, which is the more common nature of a thing, or the matter of it.\n[^6]: The difference of sin.\n[^7]: The proper quality of sin.\n[^8]: An accidēt is that which so belongeth vnto a thing, as it is not of the nature thereof but so belongeth vnto it, as it may also not belong.\n[^9]: Original sin in al men.\n[^10]: Iob. 14.4.\n[^11]: Psa. 51.5.\n[^12]: Ioh. 1.1.13.\n[^13]: Iohn. 3.36.\n[^14]: Rom. 5 16.\n[^15]: Ephe. 2.3.\n[^16]: Gen. 6.5.\n[^17]: Isaie. 48.8.\n[^18]: Rom. 7.23.\n[^19]: The Pelagians and Anabaptists against Original sinne.\n[^20]: What we are to oppose against them.\n[^21]: Rom. 3.23.\n[^22]: Gal. 3.22.\n[^23]: What Original sinne is.\n[^24]: The formal cause of sin.\n[^25]: Rom. 5.12.\n[^26]: The priuation of the knowledge of God is sinne.\n[^27]: A corrupt inclination is sinne.\n[^28]: Gen. 8.21.\n[^29]: That is, priuation being an accident, and hauing a diuers nature according to the diuers respect as it is of God inflicted, and as it is by vs receiued; in the obiection deceitfully this diuersity is dissembled.\n[^30]: Obiect. Of the deriuation of the soule from the soul of the parents.\n[^31]: 1 Answere. The souls are corrupted by the bodies.\n[^32]: 2 Answere. The souls are togither created and vnited to their bodies.\n[^33]: The soule of man is at the same time both created and vnited to the bodie.\n[^34]: Vnrighteousnes and damnation from our parentes, but righteousnes by the grace of Christ.\n[^35]: Why the Parents righteousnes is not deriued vnto their childrē.\n[^36]: Rom. 9.\n[^37]: 2 Causes, for which God doth iustly punish in the posteritie both their own sins and their parents.\n[^38]: Why after the fall, came this general corruption.\n[^39]: The doctrine of Original sin, profitable to be held in the Church.\n[^40]: What Actual sinne is.\n[^41]: Raigning sin.\n[^42]: Al sins in the wicked are raigning sins.\n[^43]: In the elect also, before their conuersion. 1 Iohn. 3.8.\n[^44]: Sinne not Raigning.\n[^45]: Rom. 7.\n[^46]: Why not raigning sin is called venial.\n[^47]: The elect may sinne against their conscience, yet not to death.\n[^48]: Regeneration but begun in this life.\n[^49]: 1. Ep. c. 1\n[^50]: The regenerate in this life may, and doe oftentimes leese the grace of God, in part, but not in whole.\n[^51]: Man in this life is not simply good, and therefore his woorks are not alwaies good.\n[^52]: Al sinnes mortal in their own nature, but pardonable by the grace of God.\n[^53]: Sins are remitted in this world onely.\n[^54]: No sinne, which may not be remitted; except the sin against the holy Ghost.\n[^55]: Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God.\n[^56]: Actual sinne is an effect of Originall sinne, & a cause of death; which though purchased by Originall, yet is aggrauated by Actuall.\n[^57]: Gods iustice is not at variance with his mercie, though it iudge the least sinne worthy of eternall death.\n[^58]: Christ calleth them the least, not as in his own iudgement, but as in the iudgemēt of the Pharisies. And so he imitateth them in thus speaking.\n[^59]: Sinnes made venial vnto the repentant, by grace for the intercession and satisfaction of Christ.\n[^60]: What sinne is against the conscience.\n[^61]: Al sinne repented of is pardonable.\n[^62]: They are shut from pardon, who are shut from repentance.\n[^63]: They are shut from repentance who sinne against the holie Ghost. Why it is called in special a sinne against the holie Ghost.\n[^64]: Who sinne against the holie Ghost.\n[^65]: The difference between other sinnes not pardoned, and this sin against the holie Ghost.\n[^66]: The peculiar nature of the sin against the holy Ghost making it differ from al other Raigning sinne.\n[^67]: The elect can neuer fal into this sin against the holy Ghost.\n[^68]: How many of the reprobate are said in scripture to be lightned & sanctified.\n[^69]: 2. Pet 2. Heb. 6 7.\n[^70]: We are not rashlie to pronounce anie man a sinner against the holie Ghost, vntil wee see him giue vp the Ghost in Apostacie and blasphemy.\n[^71]: Our praier for the aduersaries of the trueth must be conditionall, with submission to Gods will.\n[^72]: Our praier for them being but conditional, it argueth not but that their sinne maie be notwithstanding vnpardonable.\n[^73]: The fear of vnpardonable sin belongeth to the wicked, not to the faithful.\n[^74]: Adam and Peter sinned not against the holie Ghost.\n[^75]: God sparing Cains life doth not therby shew his pardoning of his sinne, but a further reuenging of it.\n[^76]: Euerie sinne of the vnregenerate vnpardonable, because not repented of, which to others through repentance are pardoned.\n[^77]: The difference betweene the sinne against the holy Ghost, and sinne against the conscience.\n[^78]: What is sinne of it selfe, and what sinne only by an accident.\n[^79]: How inclinations and actions are in themselues both good and bad.\n[^80]: Why the works of the vnregenerate cannot please God.\n[^81]: Why the works of the regenerate doe please God.\n[^82]: The morall actions of the vnregenerate are not therefore to be omitted of vs because in them they are sinne; but we must auoide the sinne and performe the action.\n[^83]: Wherefore externall and ciuill discipline is necessary in the vnregenerate.\n[^84]: The good action of hypocrites is not to be omitted, but their hypocrisy therein onely to be eschewed.\n[^85]: The vse of the difference betweene sinnes which are of them-selues sins, and those which are made so by an accident.\n[^86]: Why one and the same worke is good in the regenerate and sinne in the vnregenerate.\n[^87]: Math. 5.16.\n[^88]: How things in themselves indifferent by an accident become sinne.\n[^89]: Men seeke the cause of sinne any where, rather than where it is.\n[^90]: Destinie no cause of sinne.\n[^91]: The Deuill not the onely autor of sinne.\n[^92]: God no cause of sinne.\n[^93]: 2. Tim. 2.\n[^94]: The cause of sin is to be sought in our first father (through the Deuils instigation) and so by discent to be found in vs.\n[^95]: Gen. 3.6.\n[^96]: The beginning of sinne from the Deuil, and the free election of man corrupted by his seducement.\n[^97]: What is originall sinne.\n[^98]: Sinne the proper effect of a reasonable nature transgressing the law.\n[^99]: The first cause of the first sinne, the Deuil. The second, mans will. The first sinne cause of all sins thence folowing.\n[^100]: Former actuall sinnes cause of others which follow after, not onely in them which first sinned, but also in others.\n[^101]: God the causer of sinnes as they are punishmēts, but not as they are sinnes.\n[^102]: Punishment and the manifestation of Gods glory and iustice are not the endes of sinne, because men are not by them moued to sinne.\n[^103]: God respecteth those as ends not of mens sin, but of his permission of their sinne.\n[^104]: How God is said to will punishment which is the consequent of sinne, and not sinne it selfe, which is the antecedent.\n[^105]: The reasons why God not forbidding sinne is yet no cause of sin.\n[^106]: God doth not euil when he permitteth euil▪\n[^107]: God permitting sin, doth not will sin to be done.\n[^108]: God the cause of mans will, but not of the corruption of his will, is not a cause of sinne, whereof mans will corrupted is a cause.\n[^109]: God the first cause doth not concur with secondarie causes to the bringing forth of sinne.\n[^110]: How the good will of man corrupted it selfe.\n[^111]: God wil the temptation of man: yet not the sinne of man.\n[^112]: That is not of God but of man and the Diuel which maketh sinne.\n[^113]: Whether God would the fall of Adam, and how.\n[^114]: God made Satan good, and himselfe euil.\n[^115]: Sinne not made of God, because it is no creature but the corruption of a creature.\n[^116]: Sinne a naturall propertie of man corrupted, but not of man simplie, as he was first created.\n[^117]: God gaue not man a will & power to work euil, but to doe good.\n[^118]: It was necessary that man should haue free power either to stand or fall. Rom. 9.20. Isai 45.9.\n[^119]: Lib. 2. De. vocat. Gent. cap. 4.\n[^120]: Li. 3. de libero arbitrio, cap 4.\n[^121]: Sinnes ensuing, effects of sinnes which go before.\n[^122]: Rom. 1.24. 2 Thes. 2.11. Mat. 25.29. Other mens sins oftentimes effectes of actual sinne.\n[^123]: An euil conscience an effect of sinne.\n[^124]: Temporall and spiritual euils effects of sin.\n[^125]: Temporal euils in the regenerate are effectes of sinne, not as punishmentes, but as chastisements.\n[^126]: Eternall death the effect of sin.\n[^127]: The regenerate though they sin, are not punished with this death, because Christ hath suffered an equiualent punishment for them.\n[^128]: Why the during of punishment ought to be alike to al sinnes, but not the degree of punishment.\n[^129]: Al sinnes are not equal.\n[^130]: Gods great mercy & his iustice neither impeached by other in punishing sin with eternal punishment.\n[^131]: Psal. 5.5.\n[^132]: How God is said remit nothing of his iustice, and yet to be mercifull.\n[^133]: God remitteth freelie our sins, in that he giueth vs freely that recompence which he taketh for them.\n[^134]: What mercy god extendeth to the wicked.\n[^135]: The vse of this doctrine of sinne in the church"},{"number":17,"title":"OF THE CREATION OF MAN","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[6],"paragraphs":[],"clauses":[],"items":[],"text":"[^1] SEEING that God would especially open & manifest himselfe in the creatiō of angels & men, *necessary for man is the knowledge of himselfe;* both for that God wil be knowen by his own image, which he engraued in mans nature, & also because without it we neither aspire, nor attaine to that end, to the which we were created. *Now the knowlege of our selfe is two-fold:* That is, *of man vncorrupted, such as hee was made of God,* & shal be after his restoring accōplished: *& of man fallē into sin & corrupted,* such as he now is. The first is of the excellency and happines, the other of the misery of mankind.\n\nNow this common place is annexed vnto the former of sinne: 1. *Because when it is proued that there is sinne,*[^2] *and that the nature of man is sinfull, the question straight ariseth, whether God created man subiect to sinne. And if not so, how then?* For out of the doctrine concerning Original sinne this obiection seemeth to follow. *Man is a sinner. Man was created of God. Therefore God created man a sinner.* Whereunto our answere is, that it is a fallacie of the Accident, or that more is brought in the Conclusion, than was in the Antecedent. Secondly, *This place is annexed that it may be vnderstood out of what dignitie and felicitie man hath throwne himselfe by his owne vnthankefulnes.* Thirdly, *that we may know whence sin came, and so not thinke God to be vniust.* Fourthly, *that we may know the greatnes of sinne in vs.* Fiftly, *that there may be kindled and increased in vs an earnest desire of recouering our first felicitie, yea and farre greater than that was.* Sixtly, *that we may be thankefull for the restoring of it.* But there occurre many thinges, which proue God not to bee the author of sinne. 1 The nature of God. *He is of his owne nature good,*[^3] *and the chiefe good: how then should anie euill thing come from him?* 2. It is written *Gen.* 1.31. *All that God had made, was verie good.* 3. It is proued by the lawe of God, by which hee condemneth all euill thinges and sinnes, and commandeth good thinges. Wherefore he is not the author of sinnes. For the lawe of God is as it were the glas of that puritie which is in God. 4. It is proued by the punishmentes which God inflicteth vpon sinners: but he were vniust, if he shoulde punish that in man, whereof himselfe were author. 5. By the description of sinne, which is a destruction of the image of God in man, according to which man was made. This image was righteousnes. And therefore not sinne. More vnto this purpose hath beene spoken in the former place of sinne. To this place of the creation may be referred the place *of the Image of God.* Likewise the place *of the first sinne of Adam and Eue.* Those two places we will handle next after this, that so afterwardes wee may come to the place of freewill, which is also ioined with this of mans creation.\n\n[^1]: The necessity of this Doctrine.\n[^2]: Why it is placed next the discourse of sinne.\n[^3]: God not the author of sinne, which was also proued before pag. 101."},{"number":18,"title":"THE QVESTIONS OF MANS CREATION ARE ESPECIALLIE TWO","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[6],"paragraphs":[],"clauses":[],"items":[],"text":"*1* What, man was created of God.\\\n*2* To what end, or for what, man was created.\n\n## 1 What, man was created of God\n\nThis question is proposed euen for the same causes, for which the whole place it self is. 1. *That it may appeare, that God is not the author of sinne.* 2. *That wee may know the greatnes of the sinne of mans vnthankefulnes.* 3. *That we may pray to God & craue earnestlie for his grace, & our deliuerie from sinne.* 4. *That wee may bee thankefull for our deliuerie from sinne.*\n\nMAn was created, first *consisting of bodie and soule. His bodie* was fashioned of a masse or lumpe of earth,[^1] immortall, if hee stoode still in righteousnesse; mortall, if hee fell: for mortalitie ensued on sinne. *His soule* is a substaunce incorporeall, vnderstanding, and immortall: this was by god infused and vnited to an instrumentall body, to informe or quicken it, and together with it to make and constitute one person or *Subsistent,* namely man, to worke certaine motions, and actions external and internal, by the ministerie of the bodie and without the ministerie of the bodie, iust and pleasing God, all which the soule accomplisheth in the bodie, and some also by the bodie as an instrument, some by it selfe, without the bodie, that is, not vsing the bodie or any part thereof as an instrument of his operations. Secondly, man was created *perfectlie wise.* Thirdly, *Perfectlie holie, and iust.* Fourthly, *Lord ouer other creatures.* Fiftly, *Truely and perfectlie blessed and happie.* And this is to be created to the image of God.\n\nObiect. *Perfect wisedome, righteousnes, & blessednes are* in god alone.[^2] *Man is not God: therefore these could not be perfect in man.* Aunswere. This reason is a fallacie deceiuing by reason of the equiuocation or ambiguitie of the word *Perfect.* For in the Maior proposition is vnderstoode, *The perfection of the Creator,* which is the very immensitie and vnmeasurablenes of his essence and properties, by reason whereof nothing can be added more vnto God, whereby he may be greater, or better, or happier: of which perfection if the Conclusion also speake, wee graunt the whole reason: for this perfection is communicated reallie to no creature at all, no not to the fleshe of Christ. But *it is an other perfection, which is in creatures, namelie a perfection in partes and degrees.* For all creatures, euen the most excellent, haue onely partes and degrees of good thinges distributed of the Creator vnto them, euerie one such as are agreeable to their nature and place.\n\nAll things therefore, are in their owne kind or sort most good and perfect, when they are and remaine such, as God woulde then haue euerie of them to bee, when hee created them. So in man at his creation was perfect wisedome or knowledge, perfect Righteousnesse, perfect Blessednesse, not that nothing could bee added more vnto them, or that they did match and equall the perfections of God, but because they had that degree of perfection, in which degree God woulde haue them to bee in man. Wherefore for mans perfection, it was sufficient, if hee knewe all those thinges concerning God and his workes, which God woulde haue him to knowe; and further, if hee did shewe and performe that conformitie, which God exacted of him. It was not required to mans happinesse, that hee shoulde knowe all thinges, or bee perfectlie iust, holie, blessed, and happie: for that had not perfected man, but transformed him into God. The same is to bee conceiued and thought concerning the perfect wisedome, Righteousnesse, and Blessednes of Angels.\n\n## 2 For what, man was created\n\n*The last and principall end of mans creation is the glorie and praise of god.*[^3] For therfore god created reasonable creatures, that being known of them he might bee magnified. It is an action proper vnto man to know & magnifie god. Therefore he was created to know and worship God: that is, to professe him, to call vpon him, to giue thankes vnto him, & to obey him; Lastly to loue God & his neighbour.\n\n*The worship of God* comprehendeth Profession and Inuocation on the name of God, Thankesgiuing, Praiers, & Obedience,[^4] which consisteth in our loue and dueties towards God and men. Many other endes are subordinated to this principall end. *For vnto the worship is substituted the true knowledge of God.* For God not being known can not be worshipped. *This is euerlasting life, that they may know thee alone to bee the true God.* Further, *To the knowledge of God is subordinated or next in order the felicity & blessednes of man,* which is the fruition and euerlasting participation of God,[^5] in which consisteth glorie and eternall life. *To this is subordinated the manifestation of God,*[^6] *or the declaration of Gods mercie in his chosen to euerlasting life, and of his iustice and wrath against sinne to be punished in the reprobate.* For that thou maist know God, and be happy, it is needfull also that he make himselfe manifest vnto thee. *Vnto the manifestation of God is subordinated the preseruation of societie in mankinde.* For except there were men, God shoulde not haue whom to manifest himselfe vnto.[^7] *I will declare thy name vnto my brethren. To this preseruatiō there folow next in order the duties of nature, and the mutuall good turnes, and benefites of one man towards an other.* For no societie or coniunction or conuersing of men together can be or consist without mutuall dueties passing enterchangeably betweene them. Wherefore the societie of men, and mutuall communicating and imparting of dueties betweene them, are the subordinate endes of man created, seruing for the obtaining of the principall end, which is the manifestation, participation or fruition, knowledge, praise and worshippe of God. When therefore God is saide to be the ende of man, it is meant of him manifested, participated, knowne, and worshipped. And in this end, as being the chief and last, the whole felicitie and blessednes, and glorie of man consisteth.\n\n1\\. Obiect. *Heauen, earth, and other creatures which are void of reason,*[^8] *are said to worshippe and magnifie God: Therefore the worship and praise of God is not the proper end why man was created.* Answere. This reason hath a fallacie of equiuocation or ambiguitie. Creatures voide of reason are saide to worship and praise God, not that they vnderstand ought of god, or know and worship him: But because they bearing certain prints and steps of Diuinitie in them, are the matter of gods praise and worship. But the creatures endewed with reason are said to praise and magnifie god, not onely, because in them are extant most conspicuous and notable testimonies of god, but chiefly, because they beeing endewed with a power & facultie of vnderstanding, & of conforming themselues to the will of god, know by the beholding & contemplation of gods works in thēselues & other creatures, the infinite goodnes, wisedome, power, iustice, bounty, and maiestie of god, and are raised and stirred vp to worship god aright both in minde, and in worde, and in the whole obedience, according to his diuine law. And if god had not created creatures of reason and vnderstanding, who might beholde, consider, and with thankefull minde acknowledge his workes, and the order and disposing of thinges in whole nature: other thinges which are voide of reason, might no more be saide to praise and worship god, that is to be the matter and occasion of praising him, than if they had neuer beene at all.\n\n2\\. Obiection. *The felicitie and blessednes of man is a qualitie, or condition and estate, in which or with which man was created; that is, it is a part of the image of God, and a forme or propertie of man. Therefore it belōgeth to the first question, what man was created, and not to this of the end of mans creation.* Answere. This hath no contrarietie in it; for the same may be in diuers the finall cause & the formal. For the soule and the properties or faculties thereof, are both the formal and final cause of a liuing bodie: the forme, as they actuate and giue life vnto the bodie: the ende, as the bodie is framed of nature for this, that the soule may informe it, and exercise by it his operations & actions. In like sort the blessednes of man, or participation or fruition of god, as also the knowledge of god, is a propertie and part of the image of god in man, in respect of the beginning, when man by his creation beganne both to bee, and to bee iust and blessed: it is the ende of man in respect of continuance & perseuerance, that is, as god created man wise, iust, and blessed for this, that hee shoulde continue so for euer: that is, man was created iust and happie, & he was created for this, that he might be iust and happie. Wherefore albeit the existence of blessednesse and the continuance & abiding of the same are the same in the thing it selfe: yet in consideration and respect they are diuers. By reason of which diuers respects, felicitie, wisedome, holines, are both a qualitie and an end of man, that is, are referred to the questions, WHAT and FOR WHAT man was created.\n\nThis first creation of man is diligently to be compared with the miserie of mankinde, as also the end for which we were created with the aberration and swaruing from the end: that so by this meanes also wee may know the greatnes of our miserie. For howe much the greater wee see the good was, which wee haue lost; so much the greater wee know the euils to be, into which we are fallen.\n\n[^1]: Man created perfect both in bodie and soule.\n[^2]: Man perfect but in a certaine degree and measure, not infinitly as God.\n[^3]: The principal end of mans creation, to praise & worship God.\n[^4]: Other ends of mans creation are, The knowledge of God.\n[^5]: Mans felicitie.\n[^6]: The manifestation of God.\n[^7]: The preseruation of the society of men.\n[^8]: Other creatures are said to praise God as being the matter of his praise: which yet they shoulde not bee, if man and Angels were not."},{"number":19,"title":"OF THE IMAGE OF GOD IN MAN","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[6],"paragraphs":[],"clauses":[],"items":[],"text":"The chiefe questions hereof are, *1.* What the image of God in man is. *2.* How farre forth it is lost, and how farre it remaineth. *3.* How it is repaired in man. *4.* How it is in Christ, and how in vs.\n\n## 1 What the image of God in man is\n\n[^1]SEing god is not corporeal, neither hath a body: we must consider this image, not in the body, but in the soule of man: and because it is very much darckened, and almost blotted out by sinne, wee must iudge of it not by that state, in which men began to be after sinne was committed, but by the repairing, which commeth by Christ, that is, by the nature of man regenerated. And to conclude, whereas there is but a small beginning of regeneration in this life, we shall at length in the euerlasting life and glorie behold and vnderstand perfitely the image of God wholy restored shining in vs.\n\n[^2]Further, that wee are not to seeke the image of God in the substaunce alone of the soule, but chieflie in the vertues and giftes, with which it was adorned of God in the creation; it is euen thereby manifest, for that the nature and substaunce of the soule remaineth euen in the vnregenerate, but the image of God for the most part is lost: yet notwithstanding, because the soule is an vnderstanding spirite, the more excellent spirite, the more excellent part of mans substance, separable from the body, immortal, the beginning and cause of life, and mouing in a liuing body: wee must confesse that the nature thereof, though vnregenerat, is some shadow of that Diuinitie. But the image of God (seeing the substance as of spiritual natures in generall, so of the minde of man is vnknowne to vs in the mist and darkenes of this life) is to be considered in those faculties and operations, in which wee see man to excell other creatures, and know him by the word & works of God, to bee agreeable and conformed vnto God. These faculties are especially two: *The vnderstanding, and will:* The inward senses are adioined to the vnderstanding, and the affections to the will.\n\n*The image of God in man,*[^3] *is a vertue knowing aright the nature, will, and workes of God; and a will freelie obeying God, and a correspondence of all the inclinations, desires, actions, with the will of God: and in a word, a spiritual and vnchangeable puritie of the soule, and the whole man, perfect blessednes & ioy resting in God, and the dignitie of man, and maiestie, whereby hee excelleth and ruleth other creatures.* Or, *The image of God in man is,* 1. *The soule it selfe together with the faculties thereof, endewed with reason and will.* 2. *In the soule, wisedome, and knowledge of God, his will, and workes: euen such as god requireth of vs.* 3. *A conformity with the lawe of god, or holinesse and righteousnesse, vnder which wee comprehende the heart, and all affections.* 4. *Felicitie without miserie and corruption; perfect blessednesse, ioie, aboundance of all good thinges, and glorie, wherewith the nature of man was adorned.* 5. *The rule and dominion of man ouer the creatures, as fishes, foules, and other liuing creatures.* In all these thinges the creature after some sort resembleth his creator: yet can he by no meanes be equalled vnto his Creator. For in God all thinges are immense and without measure, and euen his essence infinite.[^4] The Apostle Paul putteth *Righteousnesse and holinesse,* as the chiefe partes of this image: which yet doe not exclude but presuppose wisedome, and knowledge. For no man can worship God vnknowen. But neither doth Paul exclude perfect blessednes & glorie: for this according to the order of Gods iustice, is necessarily coupled with perfect holinesse, or conformitie with God. Whereupon it foloweth, that where true righteousnesse and holinesse is, there is the absence of all euils, whether of crime and offence, or of paine and punishment. *Righteousnesse and holinesse* in this text of the Apostle may be taken for one and the same, or distinguished So that *Righteousnesse* may be meant of the actions, and *Holinesse* of the qualities. *Righteousnesie,* that is, a conformitie and congruitie of the will and heart with the minde iudging aright, that is, according to the word of God.\n\n[^5] *The first man was of the earth earthlie; the second man the Lord from heauen. As the earthlie was, such are they that are earthlie: and as is the heauenlie, such are they also that are heauenlie. And as wee haue borne the image of the earthlie, so shall wee beare the Image of the heauenlie.* The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode; but compareth his nature & estate aswell before as after his fall, with that heauenlie glorie, into which wee are restored by Christ, that is not onely the nature of man corrupted through sin by death, but the degree of the image of God in mans nature before the fall, & before glorification, with that which foloweth his glorification.\n\n## 2 How far forth the image of god was lost, and how farre it remaineth\n\n[^6]THe image of god in man was not wholy lost, but for the greatest part. *For there remaineth in all as well the vnregenerate, as regenerate,* 1. *The incorporeall substance of the soule together with the power thereof: likewise libertie in his will,* which whatsoeuer it will, it will freely. 2. *Manie motions,* as of those things which we know by sense, as are naturall principles; some motions also of god, his will, and workes. 3. *Some prints of vertues, and an ablenes concerning outwarde Discipline and behauiour.* 4. *The fruition of manie good thinges.* 5. *The Dominion also ouer the creatures is not wholy lost.* He is able to rule many and to vse them.\n\n[^7]These remnants are therefore preserued of god. 1. *That they might be a testimonie of the bountie of god towards those who were vnworthie of it.* 2. *That god might vse them to the restoring of his image in man.* 3. *That he may leaue the reprobate without excuse.* Now the image of god remaineth not. 1.[^8] *In respect of the true, sauing, & sufficient knowledge of god & his will.* 2. *The integritie & perfectiō of the knowledge of gods workes, & a dexterity of discerning the truth.* 3. *Rightnes, & cōformitie of al inlinations, desires, and actions in our will, hart and outward parts: by the losse whereof ensue actuall sinnes, and merite eternal damnation.* 4. *Whole and perfect dominion ouer the creatures.* For those beastes which feared man before, now assault him; his enemies are hurtfull vnto him, and doe not obey him. The fieldes bring forth thornes and thistles. 5. *The right and interest of vsing these creatures was lost,* because hee graunted it to vs his children, not to his enimies. 6. *Life euerlasting was lost, and in place thereof is come death both temporal and eternal,* with calamities of all sortes: that is, we lost the felicity and happines both of this life and of the life to come.\n\nObiection. *The Heathen haue many great vertues, and atchieue great workes. Therefore it is not true, that the image of god is lost in them.* Answere. All these workes are not pleasing to god, because they proceed not from the true knowledge of god, neither are wrought to that end, that all the glorie may redound to god. Those their vertues, are onely of outward behauiour & discipline, but not from the hart, thereby to obey god, whom they flie, and to whose glorie they can doe nothing.\n\n## 3. How the Image of god is repaired in vs\n\n*The repairing of it is wrought by god alone,*[^9] *who gaue it vnto men:* For in whose power it is to giue life, in his also it is to restore it being lost. *The maner of restoring it is this.* 1. *The Father restoreth it by his Son.* 2. *The Son by the holy Ghost immediately regenerating vs. We are changed into the same image,*[^10] *from glorie to glorie, as by the spirite of the Lord.* 3. *The holy ghost restoreth it by the word: the gospel is the power of god vnto saluation.* 4. *This is so done by god,*[^11] *as that in this life it is onely begunne in the chosen, and then is confirmed and augmented vnto the end of their life, & is made perfect in the end of this life, as cōcerning the Soule, but as concerning the whole man, at the resurrectiō of the bodies.* Wherefore it is to be obserued, who is the author, & what the order and maner of this repairing.\n\n## How the Image of God is in Christ, and how in vs\n\n[^12]NOw if it be obiected, *that this honor is proper vnto Christ to be the image of god, Coloss.* 1. and *Hebr.* 1. it is well knowen *that Christ is after an other sort the image of god, than other men.* For hee is *in respect of his Diuinitie* the image not of himselfe, neither of the holy Ghost, but of his eternall father, coeternal, and consubstantiall, and coequall with his Father, in essence, essential properties, and workes, and is that person, by which the Father doth immediatly reueal himselfe in creating and preseruing all thinges, but chiefly in sauing the elect. Secondly, *In respect of his humane nature, he is the image of God,* & that of the whole Trinitie, because the three persons together bestowed on Christs humanity these giftes, properties, & maiestie, which are the image of God. Now albeit this image of God is created & finite, not immense: yet doth hee by many degrees, and in number of gifts, as in wisedome, righteousnes, power, glorie, far excell al Angels, & men: & after a peculiar maner resembleth the fathers nature and wil vnto vs, in doctrine, vertues, & actions, because as the human nature which he took vnto him, so all the properties & actions thereof, are proper vnto the Substantiall & coeternall word of the eternall father. *John.* 14. *Philip, hee that hath seene me, hath seene my father. Beleeuest thou not that I am in the father, & the father in mee? The wordes that I speake vnto you, I speake not of my selfe; but the father that dwelleth in me, he doth the workes.* Angels & holy men are termed the image of god as wel in respect of the son & the holy ghost, as of the eternal father: as it is said, *Let vs make man in our image according to our likenes:* & that not for the likenes or identity of essence, or some equality: but for the agreeing of some properties, not in degree or essence, but in kind & imitation which are essential & infinit in god, but in the creatures finite & accidental, that is, qualities & motions framed in thē by god to represent in some sort his nature.\n\nThey also, who, *as in time past the Anthropomorphitae, will haue the image of god to be the forme of mans body;*[^13] *say that whole Adam was made to the image of God; and therefore according to his body also.* But they perceiue not the vsual maner of speaking of a person composed of diuers natures, which is called *The communicating of properties,* when that is communicated to the whole person in the concrete, which is onely proper to one of the natures; as in the same place: *Adam was made a liuing soule.* Now as the scripture mentioneth the nature of the soule, so also doth it mention such an Image of God, as agreeth not vnto the bodie.\n\nAgain they obiect. *Christ is the image of god.*[^14] *But the faithfull beare in their bodie the Image of Christ,* Heb. 2. & 4. Philip. 4. *Therefore the body also is the image of Christ.* There are 4. terms in this Syllogism: because christ is not in his body, but in his Diuinity the image of his father: & in soul or in the gifts or properties thereof, & actions, he is the image of the whole Diuinity or godhead. Wherefore the image of god is in the faithful the same which the image of god is in Christ: neither are they in all thinges like vnto the godhead, in which they are like Christ: because there is somewhat in Christ besides his Diuinity, & the image of the Diuinity which is in the soul, that is, his body, which hath an affinity not with the diuine nature, but with the nature of our bodies. Again they say: *The frame of mans body is made with admirable skil & cunning: wherefore there shineth in it & is beheld as in an image the wisedom of the creator.* But it foloweth not hereof that the body is the image of god. For so should al things be made to the image of god, seing that in al gods works, his power, wisedome & goodnes doe appeare, which yet the scripture doth not permit: which setteth out onely the reasonable creatures with this title & commendation; & placeth the image of god in those things, which belong not to the body but to the soul. Here also question is made concerning the place of the Apostle, 1. *Cor.* 11. *Man is the image & glory of god;*[^15] *but the woman is the glory of the man: where Paul seemeth to attribute the image of god onely to man, and to take it away from the woman.* But the Apostle meaneth, that man only is the image of god, not in respect of his nature, being partaker of diuine wisedome, righteousnes, & ioy; neither in respect of his dominiō ouer other creatures: for these are common to man & woman: but in respect of ciuil, domestical, & ecclesiasticall order,[^16] in which he wil haue the publick gouernmēt & administratiō to belong vnto the man, not to the womā.\n\nQuest. Seing that mā was made to the image of God, it is demanded, *whence came this state in which now we see all things contrary?* Ans. From the sinne of our first Parents.\n\n[^1]: The image of god to be considered not in the body, but in the soule.\n[^2]: It is not to be sought onely in the substaunce, but chieflie in the qualities and giftes of the soule.\n[^3]: The description of the image of God.\n[^4]: Ephes. 4.24.\n[^5]: 1. Cor. 15.47.\n[^6]: The remnants of the image of god.\n[^7]: Why God preserueth these remnants in vs.\n[^8]: What is lost of the image of God in vs.\n[^9]: The repairing of the image of god in vs is the work of all three persons.\n[^10]: 1. Cor. 3.18.\n[^11]: Rom. 1.16.\n[^12]: Christ both essentiallie the image of the father according to his Diuinitie, and according to his humanitie a created image of God, though in far more excellencie than Saints and Angels.\n[^13]: Adam not the image of God according to his bodie, but according to his soule.\n[^14]: The faithfull not in al thinges like vnto the diuinitie in which they are like Christ: because Christ himselfe in his body was not like vnto God, but vnto man.\n[^15]: How man is said of S. Paul to be the image of god, and not the woman.\n[^16]: Gen. 3.1. Cor. 14. 1. Tim. 2."},{"number":20,"title":"OF THE FIRST SINNE","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[7],"paragraphs":[],"clauses":[],"items":[],"text":"Next vnto the place *of the image of god,* is adioyned the place *of the first sinne.* For seeing man was created to the imade of God, that is, perfectly wise, perfectly righteous, & perfectly blessed, the questiō hath been not without cause in all times, *whence this present estate of man commeth, wherein he, except he be born again by the holy ghost, cannot do other than sin, and be obnoxious to calamities of all sortes, and at length to death it selfe.* To this question answere cannot be made but out of the doctrine of the Church onely: which is, that all this confusion and miserie floweth from the first sinne of our first Parents. We must see therefore what that sinne is: concerning which, fower thinges especially come to bee considered.\n\n1 *What it was.*\\\n2 *What the causes thereof.*\\\n3 *What the effectes.*\\\n4 *Why god permitted it.*\n\n## 1 What that first sinne of Adam and Eue was\n\n[^1]IT was diuers and manifolde: and many and most grieuous sinnes are seene in that first sinne. 1. *Pride against god, ambition, and an admiration of himselfe. For man not content with that state wherein god had placed him, desired to bee eequal with God.* This doth God charge him with, when he saith; *Behold the man is become as one of vs to know good and euill.*[^2] 2. *Incredulitie, and vnbeliefe, and contempt of Gods iustice, and mercie:* because he thought not that God could & would inflict on man transgressing his commandement, that punishment, which he had threatned. Wherefore he tempted God, and charged him with a lie: For God had saide, *Thou shalt die the death:* The Diuell denied it, saying, *Ye shall not die:* and Adam beleeued the Diuell. Now not to beleeue God, and of the contrarie to beleeue the Diuell is to account god for no true god.[^3] 3. *Stubbornes and disobedience.* For he is become disobedient vnto God. 4. *Vnthankefulnes for benefites receiued at his creation;* as for these, that he was created to the image of god, and to eternal life. 5. *Vnnaturalnes, iniustice, and crueltie.* For there was a neglect of loue in him towardes his posteritie: because those good thinges were not giuen vnto him onely, but also to his whole posterity. Therefore he had them, that he should keep them for himselfe and his,[^4] or should make losse of them from both. But al this he neglected. 6. *Apostasie,* or manifest defection from God to the Diuel whom he obeyed, whom he beleeued, whom he set in the place of God, withdrawing and sundring himselfe from God. He did not aske of God, those good things which he was to receiue, but reiecting the wisedome and direction God, by the aduise of the Diuel, wil aspire to be equal with god. Whereof it is apparent that Adams first sinne was no light fault, but horrible sin, and woorthy of so great punishment as it was punished withall.\n\n## 2 What were the causes of the first sinne\n\nThe first cause of the first sin was *the Instigation of the diuell.* The second,[^5] *Mans wil freely consenting to the Diuel against Gods commandement.* Now although God would that man should be tempted by the diuel, & did withdraw that his grace frō him, whereby he should resist the temptations of the Diuell; yet he was not the cause of that sinne, which Adam, destitute of diuine grace, did committe. For he was not at all obliged or bound vnto man, to keepe and mantaine that grace in him, which he had giuen him. And further he withdrewe it from man willing, and also himselfe reiecting it: neither yet therefore withdrew he it, as that he would or did purpose or intend sin, or were delighted therewith, but to proue and to trie man, & to shew, how vnable the creature is to doe or reteine ought that is good, God not preseruing and directing him by his spirite. Wherefore hee suffered together with his triall of Adam, the sinne of Adam to concurre, but he was no cause or efficient of it.\n\n## 3 What are the effects of the first sinne\n\nThe first & next effect is, *Originall sin, or the corruption of mans whole nature,* & the destruction of Gods image as well in our first parents, as also in all their posterity. 2. A further & later effect are *all actual sins;* for that which is the cause of the cause, is also the cause of the effect. If original sin be an effect of the first sin, thē are also actual sins, which are the effects of originall, effects of the first sin. 3. Whatsoeue euils of paine or punistment: because it is the cause of sins, therefore is it also the cause of punishments.\n\nNow although that first sin was committed many ages past: yet notwithstanding the effect thereof, which is a priuation or want of the true wisedome and direction of god, & of rightnesse in our inclinations and desires remaineth euer since that sinne was committed, in the whole posteritie, by gods iust iudgement. Wherefore those things also which necessarilie ensue this priuation, continu, except by the singular benefit and mercy of God the prauity of our nature be corrected, our sin being pardoned and remitted.\n\n## 4 Why God permitted the first sinne\n\n*GOD permitted it, that is, gaue not his grace of resistance to our first parēts, as to the blessed Angels; 1.* because (*as the Apostle saith,*[^6] Rom. *9.*) he would shew his iustice, anger and power in punishing eternally the sinnes of the wicked: but his mercie & loue towardes mankinde in sauing his Chosen, not imputing sinne vnto them for his Sonnes sake. *And Rom. 11 32. Gal. 3.22.* God hath concluded all vnder sinne, that hee might haue mercy on all,[^7] that euerie mouth may bee stopped. *2* That it might stand for an example of the weaknes & infirmitie of al creatures, euen the most excellent, *if they enioy not the special blessing of their creatour, and be preserued in that rightnes wherein they were created.*[^8] *This doctrine concerning the creation of man is necessary for the Church, for many causes and vses which it hath.* Wee must knowe that man was created of God without sinne, least God bee imagined the authour or cause of sinne. Whereas mans bodie was fashioned of cley: let vs thinke of our frailtie, that wee be not lifted vp with pride. Seeing that the workemanship of God is so admirable in the framing of mans bodie, and seeing it was created for the ministerie of Gods worship, & for god to dwell in, and for euerlasting life: let vs neither abuse it to dishonesty, neither willingly destroy it, nether make it a fly of diuels, but keeping it chast & cleane, endeuour that it be a temple and instrument of the holie ghost to worship god. Seing that god would haue mankind to consist of two sexes, each is to haue his due place and honor, neither is the weaker to be contemned, or oppressed by tyrannie, or lust, or to bee entertained with iniuries & contumelies, but iustly to bee gouerned and protected. But especially seeing man was created to the image and likenes of God, this great glory is to be acknowledged and celebrated with a thankeful mind, neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan, neither to be destroied either in our selues, or others. And seeing it is destroied by sinne thorough our owne fault: we must acknowledge and bewaile the greatnesse of this vnthankefulnesse, and the euils which followed, by comparing therewith those good things which we haue lost. We must earnestly desire the restoring of this felicity and glorie. And because the glory and blessednesse, which is restored vnto vs by the sonne of god, is greater than that which we lost in Adam, so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man, and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ; we must magnifie the bountifulnes of God towards vs: we must aske all thinges of him, as beeing our creatour and soueraign Lord, who hath the right and power of giuing al good things, to whom, and how far he will himselfe: and vse those things which are granted to our vse, with a good conscience, & to the glorie of god, who gaue them. And that this may be done, we must not by our infidelity cast our selues out of that right which wee receiue in Christ: & if god of his own power & autority either giueth vs lesse than wee would, or take away from vs, that which he hath giuen, wee must submit our selues patiently to his iust purpose & most profitable for our saluation. And seeing the soule is the better part of man, & the happinesse of the bodie dependeth on the happinesse of the soul, & seing also we are created to immortall life, we ought to haue greater care of those things which belong to the soule and eternal life, than of those which belong vnto the bodie and this tēporall life. And at length, seeing the end and blessednes of man, is the participation & communicating of god, his knowledge, & worship; let vs euer tend vnto it, & referre thither al our life & actions. And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne, let vs bee thankefull to God, for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie, to declare through all eternitie the riches of his glorie. Last of all, that we maie learne, consider, and begin these thinges in this life, let vs to our power tender and helpe forward the common society, and saluation of others, for which we are borne.\n\n[^1]: The manifoldnes of the first sinne. 1 In pride against God.\n[^2]: 2 In incredulitie & contempt of Gods iustice.\n[^3]: 3 In stubbornes and disobedience. 4 In vnthankefulnes. 5 In vnnaturalnes.\n[^4]: 6. In Apostasie.\n[^5]: The cause of sinne. The diuels instigation, & mans will freely yeelding vnto it. God no willer or causer of it, but permitter onely.\n[^6]: The causes of gods permission of the first sinne. 1 To shew his owne iustice and power.\n[^7]: 2 To shew mans weakenesse and infirmitie.\n[^8]: The necessitie & vse of this doctrine of mans creation."},{"number":21,"title":"OF FREE-WILL","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[8,9],"paragraphs":[],"clauses":[],"items":[],"text":"Whereas God is a most free agent, and man was created to the image of God,[^1] yea and was furnished with libertie of will, it seemeth to many not to agree that all the actions of mans will are gouerned by the vnchangeable prouidence of God, & that the nature of men is so corrupted by the fall of our first parents, and Originall sinne, that it is able to bring forth nothing but that which is euill and displeasing God, without the renewing and especiall benefite of the holy Ghost. For neither do they acknowledge that for liberty, which is tied to any necessity; neither seemeth it that wee shoulde graunt the whole libertie of the will to haue beene lost by sin; because also after the fal there are left in men some prints and steps of Gods image, and the blame and crime of sinne cannot be laid on men, except the will be free. To this is added the pride of mans wit, which admitteth nothing more hardly, than that the glorie and original of all good should be transferred from men to God alone. Further also the notable vertues of men not regenerated: and lastly the iudgement of our sense and reason, which doth not marke without the light of Gods woorde the secret gouernement of Gods prouidence in humane actions.\n\nWherefore hereupon haue risen controuersies & debates concerning free-wil, while the olde diuines yeelding too much vnto the Philosophers swelling with a vain perswasion of wisedome and righteousnesse, and the latter ascenting vnto the former, haue either spoke more magnificently than they ought to haue done of the strength and power of mans will, or haue endeuoured to arrogate that vnto men, which is not found in them since the first fall. But let vs remember that this doctrin of free wil, is a view and contemplation not of mens ability and excellencie, but of their weaknes and misery; which is therefore to bee ioined with the doctrine of the creation and fall of man, that wee knowing the more from what top of dignity and felicity, into how deepe a gulfe of ignominie and misery we are cast by sinne, may not more deepely plunge our selues by a vaine confidence of our owne strength vnto euils, but may incline to a true humility and thankfulnesse towards God, and bee of him reuiued, quickned and healed.\n\nFor, that the scope of this disputation may be knowen, and the vse thereof perceiued:[^2] we must vnderstand that the principal question in it is this, *Whether as man auerted himselfe from God, and corrupted himself, so of the other side he be able by his owne strength to returne to God, and to receiue grace offered by God, and to amend himselfe: And further, whether the will of man be the first and principal cause why others are conuerted, others persist in their sins, and as wel of the conuerted as not conuerted others are more, others lesse good or euil, and in a woord doe either good or euill, some after one maner, some after another.* To this question the aduersaries, Pelagians, and the like, make answere, *That so much grace is both giuen of God, and left by nature to al men, that they are able to returne vnto God and obey him; neither ought we to seeke any other cause before or aboue mans wil, for which others receiue or retaine, others refuse or cast awaie diuine succour and aide in auoiding sinne, and do after this or that manner order and institute their counsailes aad actions.*\n\nContrariwise, we haue learned out of the sacred scripture: *That albeit by nature so much of God and his wil is knowen to all, as maie suffice for taking away all excuse from them of sin: and although it be manifest that many woorks morally good may be done euen of the vnregenerate, and the wil doth in them freely make choise either of good or euil: yet no work pleasing to God can be vndertaken, or perfourmed by any man, without regeneration and the especial grace of the holy spirit: neither can more or lesse good be in any mans counsailes or actions, than God of his free and purposed goodnes to euery one doth cause in them: neither any other way can the wil of any creature be inclined, than whither it shal seeme good to the eternall and good counsel of God: And yet all the actions of the created wil, both good and bad, are wrought freelie.*\n\nThe chiefe questions here to be obserued are fiue.\n\n1 *Of the word, liberty, or freedome.*\\\n2 *What is the liberty of the wil.*\\\n3 *What is common, and what diuerse in the liberty of will, which is in God, in Angels, and man.*\\\n4 *Whether there be any liberty in vs, and what.*\\\n5 *The degrees of free wil.*\n\n## 1 Of the word, Liberty\n\n[^3] *THere is one kind of liberty from bond and misery.* And this signifieth a relation or respect, that is the power or right, or ordering either of person or thing, made either by ones wil or by nature, to deale at his owne arbiterment or motion according to honest Lawes, or order agreeable to his nature, and to enioy commodities conuenient for him without inhibition or impediment, & not to sustaine the defects & burdens or encomberances which are not proper to his nature. So is God most free, because he is bound to no man. So the Romanes and the Iewes were free, that is, stoode not charged with such gouernementes & burdens, which a mā might want without any swaruing from iustice. So are we made free by Christ from the anger of God, and euerlasting death, & leuitical ceremonies. So a Citie, field, house is free from seruitude, danger, or any burden. So a birde is free in the aire. Wherefore vnder libertie in this sense is comprehended, as a special vnder his generall, ciuill libertie, which is a right or ability for a man to doe and dispose of himselfe and his affaires at his owne pleasure, according to honest and good lawes. Wherefore this libertie is opposed to bondage and seruitude. Of this there is no question in this place: because it is a greed vpon, that we are all the seruantes of God; for we are all obliged by his Lawe, either to obey him, or to suffer punishment, if we do not obey: neither is it put in our wil or pleasure, to obey, or not to obey; to suffer, or not to suffer punishment. For our will, will many things freely, the liberty of performing whereof notwithstanding wee haue not, either some prohibition, or other impediment hindering vs from it.\n\n## 2 What is the liberty of will\n\n*There is another libertie, of will, which is a power, right, or ability proper vnto a reasonable nature, to will any thing, to choose or refuse any obiect, represented vnto it by the vnderstanding, and to mooue it selfe (by an internall cause of motion, that is, which hath in it selfe a cause of moouing it selfe) by her owne proper motion, (beeing apt to will or not to will, and beeing without an externall cause) without anie constraint or violent impulsion from any external cause, the nature of the wil remaining still entire and free to doe this or that, or also to suspend, forbear and differre any action.* These sixe thinges therefore concurre to constitute and make the libertie of wil.\n\n1 *An obiect, whether that be any end proposed,*[^4] *which still is considered as good, or the meanes, whereby the end is come vnto.* 2. *The mind knowing and vnderstanding the obiect.* 3. *The will alike and equally apt to choose or refuse the obiect represented vnto it.* 4. *The will dooing one of the two vpon former deliberation.* 5. *Doing it of her selfe, or hauing the cause and beginning of her motion internall and without her:* and this is to doe by her owne and proper motion. 6. *Not being constrained by any external agent.*\n\nFurthermore, that which is endewed with this facultie or abilitie, is called *free,* that is, dooing as it selfe will without constraint. *For that is saide to bee a free agent,*[^5] which, whether it bee mooued of it selfe onely, or also of some externall cause, yet notwithstanding hath such an internall cause of the action which proceedeth from it, as thereby both it is apt to this motion; and it selfe moueth while it is moued, that is, is moued by an inward cause to doe after this or that manner, suffering no force or constraint thereto of anie externall agent. Wherefore an agent doeth not cease to bee free and voluntarie, albeit it bee mooued of an externall cause, so as it bee not constrained, and haue in it selfe not onelie a Passiue, but also an Actiue Originall and cause of the action which it woorketh. Nowe that which is *voluntary* is opposed to that which is *violent* or *constrained,*[^6] but not to that which is *necessary.* For God and the blessed Angels are necessarily and alwaies good, yet not constrainedly, but with most free will. For that is said to be *constrained,* which hath only an externall beginning and cause of motion, and not also an internal, wherby it may also moue it selfe to do on this or that manner. Wherefore the difference betweene *constrained* and *necessary* is to be obserued, as also between *contingent,* and *free. Constrained* is in respect of *necessary,* as a special in respect of his general. For whatsoeuer is cōstrained is necessary, but not whatsoeuer is necessary is constrained. So[^7] *Contingent* in respect of *free* is as a generall in respect of his speciall. For whatsoeuer is free is contingēt, but not al that is contingent is free. And as that which is *constrained* may be also *contingent,* but cannot bee either *free* or *voluntary:* So that which is necessary may be voluntary, or free: & contrariwise, that which is voluntary may be necessarie, but cannot be constrained.\n\nMoreouer *free Arbiterment* differeth from the libertie or freedome of will. Arbiterment is as the[^8] concrete, & signifieth the will it selfe, but, as it chuseth or refuseth a thing, the iudgement of the vnderstanding going before. Wherefore it comprehendeth both faculties or powers, to witte, both the iudgement of the minde or vnderstanding of the obiect, and the will either receiuing or refusing it. Nowe freenesse or libertie is as it were the abstract, that is, the qualitie or maner of doing, proper vnto the will. *Free arbiterment therefore is a facultie or power of receiuing or refusing, (without constraint, by proper motion & aptitude to either part) that which the vnderstanding aduiseth to bee chosen or refused.* Or, *it is the iudgement it selfe and wil in a creature endewed with reason, choosing or refusing any obiect represented vnto it by the vnderstanding.* And this faculty or power of the soul is called *Arbiterment,* in respect of the mind, shewing vnto the will an obiect to be chosen or refused: And it is called *free* in respect of the will. 1. *Because the will doth of her owne accorde followe the iudgement of the mind and vnderstanding.* 2. *Because it is by nature equallie fit to receiue or refuse.* 3. *Because it mooueth it selfe by her owne proper motion,* either hauing within it selfe, or rather being it selfe the beginning and cause of her own motion, to choose or refuse any thing that is obiect vnto it. 4. *Because in this election or reiection it suffereth no impediment, and no force or constraint of anie externall agent,* whether that bee God, or the diuel, or men, or anie thing else whatsoeuer.\n\nAnd this is it, which they say, *to do any thing vpon deliberation or aduisement going before.* which manner of dooing is proper vnto the will. For this is the difference betweene *a nature agent, and a voluntarie;*[^9] that *the naturall cause is ordained or appointed,* or fit and apt to one certaine manner of woorking, neither can it forbeare working, if the obiect be present whereon it should woorke: as fire cannot but burne a bodie put vnto it, if it bee of such matter as wil take fire. But *the will* is able and apt to choose or refuse contrarie or diuers obiects, or to forbeare and differ the choise thereof: as a man may haue a will to walke, or not to walke, or may differ his wil of walking. *To doe therefore anie thing with free arbiterment and will, is, to doe vpon a fore-deliberation, according to the will of god, sometimes simplie, and sometimes in some respect onelie: and against it also sometimes in some respect, but neuer simplie against it.* For the libertie of woorking is not taken away in any creature, if God be said so to rule & bend their wills, that they be not inclined any other way than whither god will haue them inclined, either simply or in some sort. But free arbiterment is a faculty or power of working *vpon deliberation,* and without constraint, or rather the very wil it selfe so woorking.\n\nWherefore if the name of *free arbiterment* be so taken & expounded, as hath beene said;[^10] albeit it be not vsed in the Scriptures, yet maie it be tolerated & borne-with: because both the description thereof, such as was euen nowe deliuered, agreeeth with the Scripture, and the auncient writers haue also vsed the same name. But if it be taken for such a will of free working, which excludeth all action and woorking of the first cause guiding, inuiting, and bending the creatures wils, whither it selfe listeth, such a free arbiterment cannot bee admitted. For example sake: Abimelecke abstaining from Rebecca, and the Iewes crucifieng Christ, both did it with free arbiterment: because those forealeaged conditions, which make free arbiterment, did agree vnto both: neither yet could they at that present doe otherwise than they did, God so guiding & directing the ir wils.\n\n## 3 What is like or common, and what diuerse or different in the libertie of will, which is in god, in Angels, and man\n\n[^11]THese two things are common to God, and reasonable creatures, that is, Angels & men, that they doe things vpon deliberation and aduise, and will without coaction those things which they haue considered and thought of: that is, Their wil being by nature fit to will the contrary or diuerse from that which it doth wil, or also to differre & forbear the action, doth incline to the other part of it owne accord, and by a proper force which is within it. For it is said of God, *Psal.* 115. *He hath done all things, which hee would.* And of men, *Mat.* 23. *Hierusalem, how often would I haue gathered thy children, and ye would not?*\n\n[^12]But the differences also of this liberty in God and in the creatures are to be considered. The first is, *in the vnderstanding.* God vnderstandeth and knoweth all thinges of himselfe perfectly and perpetually; neither can any ignorance of any thing, or any error of iudgemēt, fal into God at any time. But the creatures know neither of themselues, neither all things, neither the same at all times, but at such time, and so much, as is reuealed vnto them. *Who hath knowen the mind of the Lord? Of that daie and houre knoweth us man. God giueth vnderstanding. Neither is there any thing which is not manifest in his sight. He illighteneth euery creature.* To behold all things which are infinite, requireth infinite power and wisedome, which is proper to God alone. Mention is here made *of the vnderstanding,* because a thing not vnderstood is not either desired or refused.[^13] The second difference is *in the will.* The wil of God is gouerned or moued, or depending of no other cause, but of it selfe. The wils of Angels and men are so the causes of their actions, that neuerthelesse they are carried by the secret counsell of God, & his power and efficacie, which is euerie-where present, to the choosing or refusing of any obiect: and that either immediately by God, or mediately by instrumentes, some good, some bad, which it seemeth good vnto God to vse, so that it is impossible for them to doe any thing beside the eternall decree and counsail of God. And therefore the woorde 〈 in non-Latin alphabet 〉, that is, to be absolutely his owne, at his owne will, and in his owne power, agreeth most properly vnto God, who perfectly and simply is his owne, and at his owne will. But of the creatures, more rightly is vsed 〈 in non-Latin alphabet 〉, that is, voluntarie and free, which worde the Apostle vseth to Philemon, vers. 14. *Heb.* 10.26. 1. *Pet.* 5.2.\n\nThat God is the first cause of his actions,[^14] the Scripture doth declare. *He hath done whatsoeuer he would. Who according to his wil worketh in the army of heauen, and in the inhabitants of the earth.* But that the wils and counsailes of the creatures depend of God who is aboue them, these and the like speeches doe proue. *The Lord shal send his Angell before thee. Go and gather the Elders of Israel together. Him being deliuered by the determinate counsel and fore-knowledge of God yee haue slaine. I know that through ignorance ye did it.* and, *But God hath fulfilled these things:* and, *Herode and Pontius Pilate gathered thēselues together: to do whatsoeuer thine hand, and thy counsel had determined before, to be done.* By these and the like places it is manifest, that all second causes, as they were created of God, so are they ruled of him as their first, supreme & soueraign cause. But the wil of God dependeth on no one of the creatures, because then a second cause should be put before the first cause. And as God hath not any efficient, so neither hath he any mouing or inclining cause without him. Moreouer God so ruleth and guideth the wil of his creature, that he doth not draw or enforce it, but bend and encline it, that is by obiectes represented to the mind he effectually moueth, affecteth, and allureth the wil to wil that which then the mind iudgeth good, and refuse that which seemeth euil: so that the wil it selfe also vpon deliberatiō going before, & a voluntary assent folowing chooseth that, which God wil & sheweth to be chosen.\n\n3 *It appertaineth as well to the vnderstanding as vnto the will,* that God as he vnchangeably knoweth all things,[^15] so also hath determined from euerlasting, and will vnchangeablie al thinges which are done, as they are good, & permitteth them, as they are sins. Now as the creatures notions and iudgements of thinges, so also their willes are chaungeable, so that they will that, which before they would not, and will not that, which before they woulde. For seeing that al the counsels of God are most good, most iust, and most wise, he neuer disliketh, correcteth, or changeth them, as often-times men doe, when as they doe perceiue themselues to haue determined anie thing vnaduisedly before. Neither doth God depend on their second causes, either motions, actions, or mutations, or doth aduise according to them, as doth the creature: but himselfe beeing the first cause, al the actions of al creatures depend on him. For he doth not, as men, take aduise concerning the end, by viewe of meanes or things antecedent leading thereunto, but according vnto his decree concerning the end & consequent he doth decree & ordaine the means & antecedents: that is, God woorketh not thereafter as hee seeth the second causes to woorke, but he causeth or permitteth the second causes so to worke, as he himselfe hath decreed and purposed to woorke. Hither appertaine those sayings, *Num.* 23. *God is not as man, that he shoulde lie.* Mal. 3. *I am the Lord, and change not.*\n\n[^16]Obiection. *Hee that can not change his counsaile and purpose, hath not free-will. But God cannot change his counsail and purpose, which he hath once appointed. Therefore his will is not free.* First we deny the Maior. For not he, which doth not change his purpose which hee hath once appointed, hath not liberty of wil, but he which could not purpose any other thing beeing let by some external cause. But the liberty of god consisteth not in the change of his wil or purpose, but in this, that God will all thinges whatsoeuer hee will, altogether with his will, and of himselfe, and could haue hadde otherwise decreed, or not decreed all thinges, which hee decreed from euerlasting of the creation, preseruation and gouernment of things, according to these sayings, *Matthew,* 19. *Luk.* 18. *With men this is impossible, but with God al thinges are possible.* These and the like sayings shew, that God hath so appointed from euerlasting with himselfe the creation of things, and the gathering & sauing of his church, not, as if he could not haue not don this, or not haue appointed it otherwise, but because so it seemed good to him: neither must men seeke anie superior cause thā his wil of al his diuine works which he exerciseth in his creatures; neither is there any other necessitie to be found in them, than which dependeth of the most free appointment of god himselfe. *For as to resolue of such a purpose as is to be changed, so also to change it either to better or to worse, is rather seruitude or bondage, than freedoome and libertie: For it proceedeth of ignorance or impotencie. For they change their counsels and purposes, who either or in taking them, or are not able to perfourme the counsaile which they haue taken. But to resolue of such a purpose, as might alike either haue beene decreed or not decreed, and which after it is decreed, is neither changed nor to be changed at any time, this is perfect and diuine libertie.* Nowe God *whatsoeuer he hath decreed, could either not haue decreed it at al, or haue decreed it otherwise.* And that he changeth *not that which he hath once decreed, the perfectnes of his nature, euen his infinit wisedome and goodnesse is cause thereof. For most wisely and rightlie doth he decree all thinges, & constantlie persisteth in that which is good & right. Wherfore the immutability in god doth aswell not diminish his libertie, as his immortalitie, & other things which are proper vnto his diuinitie.*\n\nSecondly if any man vrge, *that it is a point of liberty, not onlie to resolue of anie aduise what he will, but after he hath resolued to bee able either to followe it, or to change it:* we vnderstand by those things which haue beene alreadie spoken, that this doth agree to the creatures, which may or in their purposes, and therefore stand in need of changes & alterations: but not to god, who can neuer er, and therefore requireth no change of his purpose. Lastly, if they reply, *That not to be able to alter a purpose once vndertaken is a defect of abilitie or power, & therefore against the libertie of God:* we answere that the antecedent of this reply is true, if the change of it be impossible by reason of some impediment, comming from some external cause, or by reason of defect of nature, or ability: but the antecedent is most false, if the impossibilitie of change proceed from a perfection of that nature, which is not changed, & from a wisedome and rightnesse of that purpose which is vnchangeable, and from a perseuerance and constancy of the will in that which is good and right, after which sort it is apparant to be in God.\n\n[^17]But against that, *where it was said, that the wils of all creatures are so guided by God, that neither they are able to will, what hee from euerlasting hath not decreed, neither not to will, what hee hath decreed for them to will: more question is vsed to bee made.* 1 *That which is ruled by the vnchangeable will of God, doth not woorcke freelie; The will of Angels and men is ruled by the vnchangeable will of God. Therefore either it hath no libertie, or the choise which it maketh is not tied to the will of God.* Answere wee make to the maior by a distinction. It is not a free agent which is so ruled by God, as it hath no deliberation and election of his owne. But that which GOD so ruleth, as hee sheweth the obiect vnto the vnderstanding, and by it effectuallie mooueth and affecteth the will to choose it; that dooth notwithstanding freelie woorke, albeit it bee inclined, at the becke and will of GOD, whither hee will haue it. For to woorcke freely in the creatures, is not to woorcke without anie ones gouernment, but with deliberation, and with a proper and selfe-motion of the will, although this motion be elsewhence raised & ruled. Wherefore it is not the immutabilitie and operation of the diuine will and prouidence, which is against this libertie, but a priuation and constrainte of iudgement, which is an impulsion or a motion proceeding not from an inwarde cause or facultie, but onely from an outwarde cause, beside or against the nature of that which is mooued. Nowe such an impulsion falleth not into the will: but God moueth it, leading and bringing it on as it were by obiects, to choose that which he will. For the facultie or abilitie and power of the will cannot be brought into act, that is, to shewe and expresse it selfe, without an obiect; and, *We are, liue and mooue in God,* Acts. 17. But to bee mooued of no other cause but of himselfe onelie,[^18] this is exceeding and infinite perfection and libertie, agreeing to God alone, which the creature cannot desire, much-lesse arrogate and challenge vnto it selfe, without notorious blasphemie.\n\nFurther it maie easilie be shewed, *that the necessitie or immutabilitie,* which ariseth not from constraint, but from the nature of the will, or from the commotion of it stirred by other causes to choose or refuse an obiect thought of by the mind, doth not at al withstand or hinder the libertie of will.\n\nFirst, *because this necessitie doth not take awaie,*[^19] *but effectuateth and preserueth the iudgement of the minde, & free or voluntarie assent of the will,* in asmuch as god doth cause & woorke in men both the notions, and election of obiects.\n\nSecondly, *Because God, albeit hee is by nature, that is, by exceeding and absolute necessitie good, and hath begotten his sonne, and had his holie spirite from all eternitie: yet will he, not by a constrained, but most free-will, be, liue, be blessed and good,* haue his sonne and holie spirite, and will all his purposes and works to be good and iust, although it be impossible that hee shoulde will anie thing contrarie to these which hee hath already determined. *If then this absolute necessitie of willing things, in God, doth not take awaie euen the greatest libertie; there is no doubt but that necessitie, which is but onelie conditionall, that is, according to the decree and gouernment of god, doth not take awaie that libertie, which agreeth vnto the creatures, that is, iudgement and election free and voluntarie.*\n\nThirdly,[^20] *The holie Angels and blessed men in the celestiall life, euen by our aduersaries owne confession, are endued with greater libertie of will, than we are in this life. But they necessarily wil those things onelie which are right and iust,* and hate and abhorre all thinges whatsoeuer are euill and vniust; because they are made such of god, and so established by him, and are so illuminated and guided by the holy ghost, that they cannot otherwise will or work: neither by this necessitie of willing those thinges which are good and pleasing to god, is the liberty of will taken away or diminished in them, but rather is encreased, and confirmed, as who with al willingnesse choose and doe those thinges onely which are iust.\n\nFourthly, *It is shewed by many testimonies of scripture,*[^21] *that the wils & voluntary actions of good and wicked men, which our aduersaries mantaine to be and to haue beene free, and we also, according to the right meaning of this worde Libertie, do willinglie confesse, are so guided by the secret and vnchangeable purpose of god, that they neither can nor could either doe or be otherwise.* Wherefore either so many manifest places of scripture must be denied, or openly corrupted; or it must be graunted, that one and the same action of the will is free & contingent in respect of the will, and necessary in respect of Gods gouernment.\n\n[^22]Fiftly, *it is declared by manie places of scripture, that all contigent effectes doe retaine their contingencie, which they haue from the nature of their causes, although they bee done by the vnchaungeable determination of the purpose or prouidence of God. But all voluntarie effectes or motions are contingent, in respect of the will, which by nature was like able to haue doone the plaine contrarie vnto them. They therefore retaine their contingencie, that is, their libertie (for this is the contingencie of the actions of the will) although they be so determined of by gods wil, that there can be no other.*\n\nThe reason of the Maior in this argument is, for that GOD so mooueth the second causes, and by them bringeth to passe what hee will, that in the meane season by his prouidence hee dooth not destroy or abolish their nature, which hee gaue them at their creation, but rather preserueth, and nourisheth it; so that as concerning their nature, some woorcke contingently, some necessarily, although in respect of the libertie of Gods purpose, all woorke contingently, and in respect of the vnchaungeablenesse of his decreee, all woork necessarily so as they doe. For when GOD by the rising of the Sunne lighteneth the woorlde, he maketh not the Sunne so, as if beeing risen it did not necessarily lighten, or were apt by nature not to lighten: and yet is it in the power of God, either to chaunge the nature of the Sunne, or, that remaining as it is, not to lighten the woorlde: as hee shewed in Aegypt, and at the passion of Christ. In like manner, when the Quailes light at the Tentes of the Israelites, and the Rauens carrie meate to Elias, and one Sparrowe falleth on the ground, GOD doth not make the nature of these liuing creatures such, as coulde not bee carried else-where: and yet that they can haue no other motion than that which they haue, by reason of the will of God interposed and comming betweene, the Scripture plainly affirmeth. Whereof it is manifest, that as in other thinges which work contingently, their contingency, so in the wil the liberty which is giuen it of God, is not taken away but rather preserued by gods gouernment.\n\nNowe then, if our aduersaries in their argument vnderstand that *Liberty* which consisteth in the deliberation of the minde, and free assent of the wil, wee doe not onely graunt, but also better mainetaine than they, the liberty of will in all actions thereof: and so the Maior of their argument shall bee false, to witte, that those things which are done by the vnchaungeable decree of God, are not done by the free will of men and Angels. For this libertie the prouidence of God doth so not hinder but rather establish and confirme, that without this that liberty cannot so much as be: for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation, and doth inspire into all by his vertue true notions and right election. But if they challenge a libertie vnto the creatures depending of no other cause whereby it is guided, wee denie their whole argument, as knowing such a liberty of creatures to stand against the whole Scripture, and that it only agreeth vnto God. *For him alone doe al things serue: In him we liue and moue,* and haue our being: he giueth vnto al not only life or power of mouing themselues, but euen breathing too, that is, very mouing it selfe.\n\nTo the same tendeth this Obiection also. *If the will,*[^23] *when it is conuerted of GOD, or turned and inclined to other Obiectes, cannot with-stand; it is euen meere passiue, and so woorcketh not at all.* But this consequence deceiueth them, because there is not a sufficient enumeration, in the Antecedent, of those actions which the will may haue, when it is mooued of GOD. For it is able not only to withstand God mouing it, but also of it owne proper motion to assent and obey him. And when it doth this, it is not idle, neither doth it onely suffer, or is mooued, but it selfe exerciseth and mooueth her owne actions. *And yet this is to bee vnderstoode of the actions of the wil, not of the new qualities or inclinations which it hath to obey God. For these the wil receiueth not by her owne operation, but by the working of the holy Ghost.*\n\n[^24]Thirdly they say: *That which withstandeth the will of God, is not guided by it: But the will of men in manie actions withstandeth the will of God: It is not therefore alwaies guided by the will of God.* But the consequence heere faileth, because there are foure termes. For the Maior is true, if both the reuealed and the secret will of God bee vnderstood, so that simplie and in all respects it bee withstood, and that bee doone, which simply and by no meanes it would haue done: that which is impossible to come to passe, because of the omnipotency and liberty of God. But in the Minor the will of God must bee vnderstoode, as it is reuealed. For the secret decrees of Gods will and prouidence are euer ratified, and are perfourmed in all, euen in those, who most of all withstand Gods commandements. Neither yet are there contrarie wils in god. For nothing is found in his secret purposes which disagreeth with his nature reuealed in his woord: And God openeth vnto vs in his Law, what he approueth and liketh, and what agreeth with his nature and the order of his mind: but he doth not promise or reueal, how much grace he wil or purposeth to giue to euery one to obey his commandements.\n\n[^25]Fourthly, as touching this Obiection: *If all motions euen of wicked willes are raised and ruled by the will of God, and manie of these disagree from the Lawe of God, and are sinnes: god seemeth to be made the causer of sinnes:* The aunswere is, that it is a paralogisme of the accident. For they disagree from the law, not as they are ordained by, or proceed from the wil of god (for thus far they agree very wel with the iustice and Law of God) but as they are done by men, or Diuels: and that by reason of this defect; because either they doe not know the will of god when they doe it, or are not moued by the sight & knowledge therof to do it; that is, they doe it not to that end, that they maie obey God, who will so haue it. For whatsoeuer is doone to this ende, it disagreeth not from the Lawe: seeing the Law doth not but with this condition either commaund or forbid any thing, if God hath not commanded a man to doe otherwise. So doth the Lawe of God forbidde to kill anie man, except whome God hath commaunded anie to kil. Who then killeth a man, God not commaunding it, hee out of doubt doth, and offendeth against the Lawe. Neither doth God dissent from himselfe or his law, when he wil haue some thing done either by his reueiled, or secret will, otherwise than according to the generall rule prescribed by himselfe in his Law. For hee hath such endes and causes of all his purposes, as that they cannot but most exactlie agree with his nature and iustice.\n\nFifthly they obiect: *Libertie which is guided of another can not be an image of that liberty which dependeth of no other, which is in god. But the liberty of mans will, is the image of the liberty, which is in god. Therefore the liberty of mans will dependeth not or is not guided by the will of god.* We denie the Maior. For seeing that euerie thing which is like is not the same with that vnto which it is like, to conceiue in some sort the libertie of God, it is enough that reasonable creatures doe woorke vpon deliberation and free election of will, albeit this election in the creatures is both guided by themselues and another, in God by no other than by his owne diuine wisedome. The image of a thing is not the thing it selfe: and the inequality of degrees taketh not awaie the image, as neither the likenesse and similitude of some partes taketh awaie the dissimilitude of others. Wherefore the libertie of reasonable creatures both is gouerned of God, and is notwithstanding a certaine image of the libertie which is in God, because it chooseth thinges once knowen vnto it by her own and free or voluntary motion. For as of other faculties or properties, so also of libertie it is impossible that the degrees should bee equall in God and his creatures: whereas all thinges are infinite in God, and finite in his creatures. Seeing therefore wisedome, righteousnesse, strēgth, in the creatures is the image of the vnmeasurable wisedom, righteousnes & power which is in god: a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God.\n\n[^26]Sixtly, they say, *If the creature cannot but doe that which God wil haue done, and cannot do, what god will not haue done, the wil hath no actiue force, but is wholy passiue, especially in our conuersion, which is the work of god: Likewise there is no vse of laws, doctrine, discipline, exhortation, threatnings, punishments, examples, promises, and lastly of our study and endeuour.* Wee denie the consequence: Because the first or principal cause beeing put, the second or instrumentall cause is not thereby taken away. For as god lightneth the world, & doth quicken the earth, bringeth foorth corne, nourisheth liuing creatures, & yet are not the instruments of gods working idle, as the sun, the raine, the earth, husbandmen, & food: So god conuerteth men, ruleth their purposes, wils, & actions, that is, teacheth & moueth them to approue & chuse what he wil, by laws, by magistrats, by doctrine, by rewards, by punishments, and lastly by their owne wil, which al he vseth as instruments, not as if he could not without these illighten the mind with notions, and incline the wil: but because it so seemeeh good to him to exercise his power by these.\n\n[^27]If they reply, *That that wold necessarily come to passe so, which is don, & euen without them, & therefore they are in vain vsed:* we deny the antecedent. For although god were able to moue mens wils without these, and if he had so decreed to doe, men doubtles should doe without these, what now they do beeing mooued by these: yet whereas god hath once so decreed the effects, as he hath also appointed their secōd instrumentall and impulsiue causes: that verily shal be doone which god wil haue done, but yet not without middle and second causes, by whose means and working comming betweene and interposed, god wil bring his purposes and decrees to passe. *Luk.* 11. *Hee wil giue his holy spirite to those who aske him.* Rom. 8.10. *Whom he hath predestinated, them hath he also called.* If they reply again: *Although it be grāted that these are not in vaine in those in whom god wil shew his force and be effectual by them: yet in others who are not moued by them, ther is no vse of them:* we answere, 1. Although there were no vse: yet because that is not knowen vnto vs, whom god wil mooue, or not moue, we are to labour in teaching and vrging all, and to commit the euent and fruit of our labour to God, 2. *Tim.* 4. *Preach the word, bee instant in season* &c. Ezech. 3. *If thou warn the wicked, & he turne not from his wickednes, he shall die in his iniquitie, but thou hast deliuered thy soule.* Secondly we aunswere, the consequence followeth not from the denial of one particular, to the denial of the generall, or from a not sufficient enumeration. For although many obey not teaching & admonitions, neither are moued with rewards and punishments: yet this vse is great, that by this meanes their naughtines and stubbornnes is opened, and so the iustice of God made more manifest in their punishment: *Joh.* 15. *If I had not done workes among them which none other man did, they had not had sinne.* Rom. 1. *God hath shewed it vnto them, to the intent, that they might be without excuse.* 2. Cor. 2. *We are to God the sweete sauour of Christ in them that are saued, and them who perish.* Seauenthly: *Heb.* 9. *Externall Discipline is called the righteousnes of the flesh: Therefore it dependeth on mans will.* The consequence of this reason is to bee denied, which doth not holde from the position or putting of the second cause, to the remouing of the first cause. For as it foloweth not, the Sun causeth day, therefore God doth not: so neither doth this folow: the vnregenerate performe outwarde Discipline, therefore they doe it, god not causing it in them nor ruling and directing them.\n\n8 Obiection. They alleage testimonies also,[^28] *which confirme that men doe euill or good with freewill.* As Exod. 35. *The children of Israell offered free gifts vnto the Lord.* Deut. 30. *I haue set before thee life & death, good & euil, blessing & cursing: therefore choose life, that both thou and thy seed may liue.* But in these & al the like places only that liberty of mans will is affirmed, which hath beene spoken of before, that is, that the will obeieth or withstandeth the precedent iudgemēt of the vnderstanding with free and voluntarie motion without any constraint: but the gouernement of god is not at all remoued from voluntarie actions. For it was shewed before, that this liberty of will doth not stand against that necessitie which by the prouidence of God doth accompanie it.\n\n9 Obiect.[^29] *They bring forth testimonies also in which necessitie is remoued & taken away from voluntarie actions.* Leuit. 22. *Of these ye shal offer willingly.* Act. 5. *Whils it remained, appertained it not to thee? And after it was solde, was it not in thine owne power?* 1. Cor. 7. vers. 37. *Hee that standeth firme in his hart, that hee hath no necessitie, but hath power ouer his owne will &c.* 2. Cor. 9. *As euery man wisheth in his heart, so let him giue.* 1. Pet. 5. *Feede the flocke of God, caring for it not by constraint, but willingly.* But these sayinges speake of obligation or binding, which somtimes is signified by the name of necessity, as the freeing from any bond by the name of libertie; as *Leuit.* 22. *Act.* 5. partly of coaction, or constraint, as 2. *Cor.* 9. and 1. *Pet.* 5. or also of neede, as 1. *Cor.* 7. which yet may be referred to obligation or bonde, by which the Parentes are bounde to haue regard of the infirmitie of their children. So also the power of will in the same place signifieth the right or power of determining any thing, no obligation or bond hindering it. But the remouing of any obligation or coaction doth not at all take away the vnchaungeablenes of voluntary actions, which vnchangeablenes hangeth on the decree of God. For as well his will, who is not bound, neither by any neede or want constrained, is guided and moued by the purpose and counsell of Gods prouidence; as his whom either bond or neede constraineth to resolue of any purpose. Wherefore the scripture denieth not, that the will is moued and ruled by God, when it is not driuen by bonde or want or feare to doe any thing: for there are besides these many other reasons and causes by which God can moue it either to will or not to will.\n\n[^30]10 Obiection. They bring places of scripture, *which testifie that men will or doe somewhat, God bidding and willing otherwise.* Ierem 7. *Because I haue called you, and ye haue not answered, I will doe vnto this house, as I haue done to Sylo.* Mat. 23. *Hierusalem, Hierusalem, how often would I haue gathered thy children, euen as the hen gathereth her chickens vnder her winges, and ye would not? If then they did that, which God would not; their actions did depend onely of their owne will, and not of Gods.* Anwere. It is a fallacie concluding that which is in some sort so, to be in all respects and simply so. For God will not the actions of sinners, as they are sinnes: But hee wil them, as they are punishmentes of sinnes, and the execution of his iust iudgement. Wherefore this consequence holdeth not: *God will not the actions of the wicked, as they are sins. Therefore simply he will not haue them to be done, but they depend onely on the will of the wicked.* For if God simply would them not, they could by no meanes be done. And except there were somewhat in them, which did agree with his iustice and nature: he would not by reason of his goodnes infinite and passing measure suffer them to be done.\n\nIf they reply, *That God woulde thinges contrarie to those which men doe,* as it is saide, *How often woulde I haue gathered thee, and therefore it is done onely by the will of men, whatsoeuer men doe,* the same answere serueth: that God would the obedience of all his reasonable creatures towardes his lawe as concerning his commanding and approouing it. For he requireth it of all, and bindeth all to it, and approoueth it in all, as being agreeable to his nature and puritie: but neither will he alwaies it, nor in all, as concerning his working and grace, whereby they who are directed and guided doe that which God approoueth and requireth. *Deut.* 29. *The Lord hath not giuen you an heart to perceiue, and eies to see, and eares to heare, vnto this day.*\n\n## 4 Whether there be anie libertie in vs, and what it is\n\n*That there is libertie of will in men,* it is proued, 1.[^31] *Because man was made to the image of God.* And free-will is part of the image of God. 2. By places of scripture. *Let vs make man in our image, according to our likenes. God made man from the beginning, and left man in the hand of his counsel.* 3. By the definition of that libertie, which agreeth to man. For man worketh vpon deliberatiō, that is, freely, knowing, desiring, and refusing this or that obiect. And because the definition agreeth vnto man: therefore also doth the thing which is defined agree vnto him.\n\n1 Obiect. *If there be in man libertie of will,*[^32] *the doctrine of original sinne is ouerthrowen: for these are contrarie, not to be able to obey God, and to haue libertie of will.* Aunswere. They are not contrarie: because we haue libertie to wil and do good, onely in part, to wit, as we are regenerated by the holy spirite, but not in whole, and full, neither in that degree, in which before the fall we had it, and shall haue it in the life to come. Againe, although the vnregenerate are onely able to wil those thinges which are euil; yet they will them *vpon deliberation,* without constraint, euen by their owne proper and inward motion: and therefore freely.\n\n[^33]2 Obiect. *He that hath not ability to choose as well good as bad, hath not free will and arbiterment, But man hath not ability to choose as well good as euil. Therefore he hath not free will.* Answ. The Maior consisteth of a bad definition of free will. For the liberty of reasonable creatures consisteth in the iudgement and deliberation of the mind or vnderstanding, and in the free assent of the will, not in a power to will as well good as euill, or contrarie. The good Angels by reason of the wisedome and rightnes of their iudgement, and of the great and constant propension or readinesse of their will to that, which they knowe to bee good and right, cannot will euill and vniust thinges, but onely thinges good and honest; and yet notwithstanding they most freely choose and doe those thinges which are iust. Right so, men by reason of their inbred ignoraunce, and corrupt iudgement of those thinges which are to be done, and of the ende, as also by reason of the stubbornnes and frowardnes of their will, can will onely those thinges which are euill: which also they followe and pursue with exceeding willingnes and pleasure, vntill they are regenerated by Gods spirite.\n\n3 Obiection. *That is free, which is ruled of none other but of it selfe onely;*[^34] *or which is bound to none. Mens will is not ruled of it selfe onely, but of another, and is bound to the law: therefore it is not free.* Aunswere. The Maior is true, if it bee meant of that libertie which is in God, but false being meant of mans libertie. For, man to be ruled of none, is not libertie, but a shamefull barbaritie, and a wretched slauerie. But the true libertie of the creature is, to bee subiect vnto honest and iust lawes, and to obey them: It is a power of liuing as thou wilt, according vnto the law of God.\n\n4 Obiection. *That which is a seruaunt and in bondage is not free. But our will is a seruaunt and in bondage. Therefore our will is not free.* Aunswere. There is an ambiguity in this reason, or it affirmeth that to bee simplie so, which is but in some respect & sort so; or the conclusion fetcheth in more, than was in the premisses. That which is in bondage, is not free, that is, not in that respect or consideration, as it is in bondage. Our arbiterment or will is in bondage, to wit, vnder sinne. Therefore it is not free, that is, from sinne, which it is not able to shake off by any force which it self hath, except it bee freed and deliuered by the grace of God. But hereof it foloweth not: therefore simply no way it is free. For it is free, as touching the obiects represented vnto it by the vnderstanding: because it chooseth or refuseth them being once knowen, or suspendeth and forbeareth her action, by her owne and proper motion, without constraint. The summe of all is: We graunt the conclusion, if *free* bee taken for that, which hath abilitie to do those things which are good and pleasing to God: for so farre is it in seruitude vnder sinne, and hath power onely to sinne: but wee denie the whole, if *free* bee taken for voluntarie, or *deliberatiue,* which chooseth the obiectes represented vnto it by voluntarie motion, not constrained or forced thereto by any externall agent.\n\n## 5 There are foure degrees of freewill\n\nIt may easily be vnderstood by the degrees of the liberty of mans will, what the libertie it selfe is. Now there are fower degrees of that libertie which is in man, which are distinguished according to the diuers states or conditions of mans nature.\n\n*The first degree of libertie was in man not yet fallen,*[^35] *before sinne;* euen that power and abilitie giuen vnto man from aboue, by which the mind was lightned with the perfect & certaine knowledge of God & his diuine will, whereby the will also by the proper inclination thereof and free motion did yeeld perfect obedience vnto the knowen will of God. But yet the wil was not so confirmed in this inclination & knowledge, but that it could decline & defect from that obedience by her owne proper and free motion, if hope or shewe of any good to come by defecting were offered vnto it. *Or shorter thus. Before the fall* it was such a power in man, as that he was able to will and yeeld perfect obedience, to be cōformable to god, & to make choice of that cōformity: And further was able if he listed to forsake that conformity. *Or to be yet shorter.*[^36] *Before the fall* there was a fitnes and aptitude in man to choose good or euill: and man was perfectly conformed to god, *because hee was made to the Image of God.* Again, *All things which God made were very good.* Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God, which might bee ouercome by the greatnes and force of some temptation,[^37] the euent it selfe doth euidently inough declare. And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes, as thereby they were not able to be seduced by the tentation of Satan, and bee moued to sinne: the Apostle witnesseth Rom. 11. when he saith: *God hath shut vp al in vnbeleefe, that he might haue mercie on all.* Likewise *Rom.* 9. saying, *That the vessels of wrath are prepared of god to destruction;* he sheweth, that god therefore suffered mankind to fall, because *it seemed good to him not onelie to declare his mercy towards his chosen, but his anger also, and power and iustice, in punishing the reprobate.* Furthermore, whereas nothing is done, without the euerlasting & most good purpose & counsel of god; the fall also of our first Parents may be so much the lesse exempted from it, by how much the more god had precisely & exactly determined from euerlasting, concerning his chiefe work, euen mankind, what he would haue done. Lastly, the creature can by no meanes retaine that righteousnes, and conformitie with God, except God who gaue it, keep it, neither can he leese it, if god will haue it kept: according to these sayings. *James.* 1. *Euerie good giuing, and euerie perfect gift is from aboue, and commeth downe from the father of lights.* Iohn. 1. *In it was life, and the life was the light of men: which lighteth euery man that commeth into the world.* Psalm. 51. *Take not away thy holy spirite from me.* Psalm. 104. *If thou hide thy face, they are troubled.* 2. Tim. 2. *The foundation of god remaineth sure and hath this seale, The Lord knoweth, who are his.* And of our confirmation and establishment in the life to come, *Math.* 22. *In the resurrection they are as the Angels of god in heauen.* As then man could not haue fallen, except god had withdrawen his hand, and not so forceably and effectually affected his will, & ruled it in temptation: so neither could he persist in integrity, when hee was tempted, except god had sustained and confirmed him, euen as hee confirmed the blessed Angels, that they shoulde not defect and fall away together with the other Apostataes. Seeing therefore such was the first mans estate, from which he wittingly and willingly fell; the crime and fault of sinne neither can nor ought to be laid on God, but on man only, albeit notwithstanding he fell by the eternal counsell and will of God.\n\nHumane reason fansiyng her owne wit, in deriuing the blame of sinne from herselfe,[^38] when shee heareth these thinges, is troubled and keepeth a stirre, and faineth many absurdities to folow, *except such a libertie of doing well or euil be giuen to man, that his perseuerance or falling depend of his own will alone.* First, *that God was the cause of that first sinne, and by consequent, of all other sinnes, as which came all of the first fall:* Likewise, *that he was the cause of the sinne of the Diuel seducing man: especiallie seeing the first sinne is not to bee accounted a punishment, as other sinnes: for no sin had gone before,*[^39] *which should be punished with that sinne: and therefore seeing God coulde not will that as a punishment, he may seem to haue willed it as a sinne.* But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe: whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne, and god depriuing him of that good, which hee of his owne accorde casteth away, might punish, as it is said of couetousnes, *Syrach.* 14. *There is nothing worse than when one enuieth himselfe: and this is a rewarde of his wickednes:* Yet notwithstanding there are other ends besides punishment, for which it was conuenient for God to will the action both of the Diuell, & of man. *God woulde the temptation of man which was done by the Diuell, as a tryal of man, by which it might be made manifest,*[^40] *whether hee woulde perseuere in true pietie towardes God:* Euen as God himselfe doth tempt Abraham immediatly, when hee commaundeth him to doe that, which yet hee woulde not haue done. *God would that assent of man, by which he did yeelde vnto the Diuell, against the will of God as a manifestation of the weakenesse and feeblenesse of the creature,* which cannot keepe the giftes wherewith hee was adorned by God, without Gods especiall instinct and aide. Likewise, *He woulde haue this done, as an occasion or a waie to manifest his iustice and seueritie in punishing, and his mercie in sauing sinners.* As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan, and in mans assenting and yeelding thereunto: did notwithstanding all this while hate the sinne of both, and therefore did not wil it, neither cause it, but iustly permitted and suffered it to be done. For first, *whatsoeuer things God doth, they are alwaies iust.* 2. *He was not bounde vnto man to preserue and confirme him in goodnes.* 3. *He would haue man to be tempted and to fall, that he might trie mans perseuerance in true pietie towards God.* 4. *That he might manifest the weakenes of the creature.* 5. *That this fall might be an occasion and way, to manifest Gods iustice and mercie.* These things very well agree with the nature and law of God. Now that they say, *That man did not fall of his owne free will, except he had equall power as well to persist in obedience as to fal:* the consequence is not of force, because they reason from an ill definition *of mans libertie,* which they imagine *cannot stand, if it be determined and ruled by God.* But the whole scripture witnesseth that it sufficeth *for the libertie of the creature, if the will be inclinable of it selfe to the contrarie, of that which it chooseth, and doth of it owne accord choose that which the minde either liketh or disliketh.*\n\nAnd hence also is that dissolued, that they say, *that man is not iustlie punished of God, if he coulde not auoide his fall.* For he that sinneth willingly, or doth drawe on himselfe the necessitie of sinning, is iustly punished, his owne conscience accusing him: neither is it vniust that hee is forsaken of God, and depriued of the grace of the holy ghost, who wittingly and willingly casteth it away, and that hee suffer the punishment of this his ingratitude and contempt of God, although he cannot, God forsaking him, doe otherwise. For none is forsaken of God, except he be willing to be forsaken. As *Math.* 18. *It must needes bee that offences shall come, but woe be vnto that man, by whom the offence commeth.*\n\nAt length they say, *that God is made cruell, enuious, and far from bountie and mercie,*[^41] *if hee did not bestow that grace vpon man without which he knew man could not stand or cōsist in temptation; & yet would haue him tempted of the Diuel.* But these and the like tauntinges and reprochinges of the woorkes and iudgementes of God, out of doubt are ioyned with great impietie, because they ouerturne that grounde and principle, which is the first degree & step to godlines & reuerence towards God, that is, that whatsoeuer God doth, it is good and iust, & not disagreeing from his nature and lawe, whether the reason thereof bee knowen vnto vs, or vnknowen. Wherefore this aunswere should suffice, that it disagreeth not from the mercie and goodnesse of god, whatsoeuer hee doth. But there is not want also of other answers. As, that that deniall of grace doth not disagree, but verie well agreeth with the mercie and bountie of god, when god will haue this to bee an occasion of bestowing a greater grace and benefite: as it is apparant in the fall and restoring of man. Againe, that that is not disagreeing from mercie, or any other vertue, which doth appertaine to the manifesting of the glorie of the chiefe good, which is god. For although it bee mercy not to reioyce in the ruine or destruction of his creature; yet mercie ought not to fight with iustice. Now it is iust, that more regarde shoulde bee had of the chiefe good, that is, god, both by himselfe and by others, than of all the creatures: Wherefore very well doe agree together in god his mercie which will not the death of a sinner, and his iustice which suffereth mankinde to fall, that by his fall the seueritie and goodnesse of god may appeare.\n\n*The second degree is in man fallen into sinne,*[^42] *and being vnregenerate.* In this state the will verily doth worke freely: but yet is carried to euill onely, and can doe nought else but sinne, except it bee regenerated by the holy ghost. *Or shorter;* It is the fitnes & pronenesse in man after his fall, beeing vnregenerate, to choose onely euill. The reason is, because men by the first Parentes fall, are destitute of the true knowledge of god, and of all inclination to obey him. Therefore no actions of the vnregenerate, be they neuer so notable, can please god, seeing they are not referred to this end, that god may bee honored by their obedience. This blindnes and corruption of mans nature doth the scripture liuely depaint out in very many places. *Al the thoughts of man are euil.*[^43] *We are not able of our selues to think any good thing. We were by nature the sons of wrath. Can the black Moore change his skin? Then may ye also doe good, that are accustomed to doe euil. An euil tree cannot bring forth good fruit.* Wherfore the wil & ability to do good works, is no more in the vnregenerats power than their creation.\n\n[^44]This libertie of the vnregenerate is the most wretched seruitude of sinne, and very death in sinnes, whereof the scripture treateth in many places: as *John.* 8.34. *Whosoeuer committeth sinne is the seruant of sinne.* Rom. 6.16. *Know yee not that to whomsoeuer ye giue your selues as seruants to obey, his seruants ye are to whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnes?* 2. Pet. 2 19. *Promising vnto them libertie, & are themselues seruants of corruption.*\n\n[^45]1 Obiection. *Nothing more easie,* saith Erasmus, *than to keepe a mans hands from stealing.* Againe, *Socrates, Aristides, & manie others haue shewed and exercised manie vertues. Therefore they had free will to good before regeneration.* Aunswere. 1. This is an ill definition of a good worke and of free wil to good, which is a power of yeelding obedience pleasing to God. *The vnregenerat steale within by their lust and desire,* though not by outwarde fact. *That the vnregenerate contain their hands,* that is, obserue outward Disciplin, *this is also Gods benefite, who by his generall prouidence gouerneth also the heartes of the wicked, and bridleth their inbred wickednes, that it breake not forth and effect that which it would.* But hereof it foloweth not that it is easie to begin inwarde obedience, or that to contain their hands from stealing is simply a good worke.[^46] Neither are those good works before God, that is, pleasing vnto God, which haue not ioined with them faith and inward obedience. But faith and inwarde obedience coulde not be in them, because they were not regenerated.\n\nReplie. 1. *The workes of the law are good: Heathen men did the workes of the lawe: therefore the workes of heathen men were good. And by consequence, heathen men also or vnregenerate, haue libertie of doing good.* Wee answere to the Maior by a distinction: The works of the law are good; true, by themselues: but they are made ill by an accident, & so are these workes of the lawe made ill by an accident, of the vnregenerate: because they are not done by them for that ende and after that sort which God commanded.\n\n[^47]Replie 2. *There remain also manie true notions in the minds of the vnregenerat, concerning god, and his will, & the right ordering of their life. Wherefore the will working according to these notions and the direction of true reason, doth not sinne, but worketh well.* Answere, first, *Those legal notions whether they belong to the first, or to the second table of the Decalog, they are not perfect and sufficient:* And therefore God cannot bee rightly worshipped according to these remaines or reliques of spirituall light, except there come thereunto the knowledge of God and his diuine will out of the word of God which is deliuered vnto the Church. Further, *Men not brought vp in the Church doe patch manie false thinges with these true imprinted notions of nature, and doe heape sinnes vpon errors.* Thirdly, *Such is the frowardnes of the will and affections euen against the iudgement of rightlie informed and ruled reason, that they obeie not so much as those naturall notions, much lesse those which are to be adioined out of the woord of god.* Whence also are those complaints euen of the heathen: *I see the better and I like them, but I follow the worse;* & that accusation of the Apostle, *Rom.* 1.18. *The wrath of god is reueiled from heauen against all vngodlines and vnrighteousnes of men, which withhold the truth in vnrighteousnes:* wherefore those notions without the grace of the holy ghost doe not ingender true godlines in them.\n\n2 Obiection. *God commendeth vs for good workes.*[^48] *Therefore good workes are in our power and will.* Answere. This is a fallacie concluding of that which is no cause, as if it were a cause. God commendeth our good workes, not because they are or can bee performed of vs, without our renewing by the holy ghost; but because they are agreeable vnto his lawe, and good, and pleasing vnto him: yea because they are his owne giftes and effectes in vs; and wee his instrumentes vnto whom hee communicateth himselfe and his blessinges: according as it is saide *Romans.* 8. *Whom he predestinate, them also he called.*\n\nReplie. *Who doth not in such sort worke well, as that it is in his owne power to doe either well or ill, hee deserueth neither commendation nor reward: but those good things which men doe are not in their power and arbiterment, therefore they deserue not either commendation or rewardes for their vertues.* Aunswere. If the question bee of desert, wee graunt the whole Argument. For it is true, that no creature can deserue or merite ought at gods hand; neither ought the praise or commendation or glorie bee giuen to vs, as if the good which wee doe were of our selues, it beeing god who worketh whatsoeuer is good in all. But if they saie that neither rewarde nor commendation is iustly giuen; more is in the conclusion, than was in the premisses. For God, to testifie that righteousnesse pleaseth him, and to shewe forth more and more his bountie and goodnesse, doth adorne it with free rewardes.\n\n[^49]3 Obiection. *What God doth wishe and will to bee done of vs, that wee are able to performe by our selues: but God doth wishe and will our conuersion, and our good workes:* Deutronom. 32.29. Luke. 19.42. *Therefore wee are able to performe them by our selues: And so consequently, wee neede not the operation and working of the holy Ghost.*\n\nAnswere. This reason is a fallacie deceiuing by the ambiguitie of the word *Wish.* For in the Maior proposition it is taken, as it vseth properly to signifie: in the Minor, not so. *God is saide to wish, by a figure of speache, called Anthropopathie,* making God to be affected after the order of men; and therefore the kinde of affirmation is diuers in the Maior, and in the Minor. *But God is said to wish, in two respectes.* First, *In respect of his commaunding and inuiting.* Secondly, *In respect of his loue towardes his creatures, and in respect of the torment of them that perish, but not in respect of the execution of his iustice.* Replie. 1. *He that inuiteth others, & is delighted with their wel doing, it foloweth thereof, that their wel dooing is in their owne power, & not in his who inuiteth them. But God inuiteth vs, and is delighted with our well dooing: Therefore it is in our selues to doe well.* Aunswere. Wee denie the Minor; because it is not inough, that God inuiteth vs: but our will also to doe well must bee adioyned, which wee cannot haue but from god onely. God therefore doth wish our conuersion, and doth inuite all vnto it, that is, hee requireth obedience towardes his lawe of all, hee liketh it in all, and for the loue which hee beareth vnto his creature hee wisheth nothing more, than that all performe it, and all bee saued: but yet a will to performe it, they onely haue, whom god doth regenerate by his spirite. *Deutronom.* 29.2. *Yee haue seene all that the Lord did before your eies: yet the Lorde hath not giuen you an heart to perceiue, and eies to see, and eares to heare vnto this daie.* Reply. 2. *Hee that commandeth thinges vnpossible to bee done is vniust. GOD commaundeth such obedience, as is vnpossible to be doone. Therefore hee is vniust.* Aunswere. The Maior is to be distinguished. *He is vniust that commaundeth thinges vnpossible, except himselfe first gaue an abilitie to perfourme those thinges which hee commaunded:* and Secondly, *except hee, who is commaunded to perfourme them, hath lost that ability through his owne fault:* Lastly, *except there bee some other endes and vses of the commaundementes besides his obedience, who is commaunded.* But God had made man such a one as was able to perfourme that obedience, which hee requireth of him. Wherefore man by his owne fault and folly leesing, and of his owne accord casting away this ability, God neuertheles hath not therefore lost his right to require obedience of him, beeing dewe, and by him owed vnto GOD his creator: But rather *hee doth in right require it of all:* First, *in respect of his glorie:* because hee is iust, and therefore doth of right require no lesse nowe, than before Adams fall, our conformity and correspondence with the whole Lawe. Secondly, *that wee may subiect and submit our selues vnto God, and implore and craue his grace,* when wee see him of right to require that of vs, which thorough our owne fault we are not able to perfourme. Reply. 3. *But not we, but Adam, receiued and lost this abilitie of perfourming obedience vnto GOD. Therefore the Law is not vnpossible vnto vs thorough our owne fault.* Aunswere. Adam, as hee receiued this ability for himselfe and his posterity, so he lost it from both.\n\nWherefore God doth in right depriue both Adam and his posterity of his giftes and gtaces: Euen as a noble man by his disobedience leeseth a Lorde-shippe in fee graunted him of the Prince, not onelie from himselfe,[^50] but also from his posterity: neither doeth the Prince any iniurie to his Children, if hee restore not vnto them the Lorde-shippe lost by their Fathers fault and disobedience. And if hee doe restore it, hee doeth it of free grace and mercy. Reply. 4. *But yet, hee that commaundeth thinges vnpossible, doeth in vaine commaund them, which is neither the part of a wise man, nor of a iust. GOD in requiring good woorkes of those, who through the corruption of their own nature haue no liberty or abilitie to doe them, commandeth things vnpossible: Therefore hee commandeth them in vain.* Answere. The Maior is false, if it be meant of him, who in commanding things impossible doth withall make some able to perfourme them; and who hath also other causes which hee respecteth in commaunding them, besides the doing of that which he commaundeth. But God doth so require obedience, which vnto the vnregenerate is vnpossible to performe, that in requiring it hee doth withall make it possible in his chosen to be perfourmed. For in these by exhortation and precepts he woorketh, 1. *That they giue vnto him the praise of iustice and righteousnes.* 2. *That they acknowledge their owne weaknes and impotency.* 3. *That they know hat they ought chiefly to aske of God,* euen remission of sins, and the grace of the holy ghost, for the alone satisfaction of Christ. 4. *That they being reconciled vnto god, and renued by the holie ghost, receiue power and ability to obey god according to his whole Law, here in part and beginning, and in the life to come fully and perfectly.* Wherefore the requiring of an impossible obedience, is in respect of the elect a great benefit: because it is the waie to receiue a possibility. Now in the reprobate, God, in commanding them that which they shal not be able to doe, hath besides other vses also these.\n\n1 *That they maie at leastwise obserue outwarde order and discipline* 2. *that their wickednes and stubburnnes may be opened.* 3. *That they maie be left excuseles, & the iustice of god in punishing them made more conspicuous and manifest.* Wherefore god doth not in vaine require those things of the reprobate which they by their own power cannot perform. Reply. 5. *But God seemeth to bee cruell, who proposeth commaundementes, whereby some, being destitute of grace to obey, maie bee the more hardned and more grieuouslie condemned.* Answere. He is not cruell First, *because he is not delited with the frowardnes, destruction and torment of the wicked.* Secondly, *because hee doth not owe that gace vnto anie:* so that if he had suffered al mankind to perish, he could not therefore haue been accused of cruelty. Thirdly, *because in his iust iudgement, willing to shewe in some, both the weakenes of the creature, and also his iustice and power in punishing sinne, he leaueth them in sinne and destruction, into which he permitted them to run.* Rom. 9. And hereby we easily vnderstand, in what sense those common sayings of Hierom are to be taken, *Let him bee accursed, who saith, that God commandeth things vnpossible:* And, *Let him be accursed, who saith, that the Law is possible without grace.* For it is vnpossible to the vnregenerate: it is possible, as concerning perfect obedience to man not yet fallen, or wholy restored: but to the regenerate which are not yet glorified & wholy restored, it is possible, by the imputation of Christes satisfaction, and by the inchoation or beginning of newnes of life, which is wrought by the holy ghost in them, in this life.\n\n4 Obiection. *That which cannot bee auoided is not sinne.*[^51] *The vnregenerate cannot auoid sinne. Therefore their woorks are not to be accounted sinnes.* Aunswere. Wee deny the Maior. For it is enough to make it sinne, if it bee voluntary. And how much the more necessarily men sinne, with so much the greater wil they sinne. They cannot therefore pretend necessity to cloake their fault. This doth the example of the Diuel proue, who sinneth so much the more grieuously how much the more necessarily he sinneth, wittingly and willingly striuing against God, and contumeliously despiting him. But they doe vainly and wickedly cauil, *That the iustice of God doth not impute those sinnes to the Diuel, which he necessarily doth commit after his corruption:* Likewise, *That the Diuel is now finally and without hope of pardon cast away of god, but men haue power yet in this life either to persist in sinne, or to forsake it, and therefore those actions onely of theirs are sinnes, in which sinne cannot be auoided.* For God is wrath with all sins of men & Diuels, and punisheth all sinnes with eternall paines, or with equiualent punishment vnto eternal. Neither doth therefore necessary and ineuitable or vnauoidable sinne cease to be sinne, for that there is or is not hope of obtaining recouery and pardon. For whatsoeuer is committed against the law of God, that is sinne, whether it can be auoided, or not auoided, whether he who sinneth forsaketh his sin, or persisteth in it.\n\n5 Obiection. *They who cannot but sinne,*[^52] *are vniustly punished. But the vnregenerate cannot but sinne. Therefore God doth vniustly punish them.* Aunswere. They who necessarilie sin, are vniustly punished, except that necessity come voluntarily, and by their own wil. But men haue drawen vpon them that necessity voluntarily, in the first parentes, and themselues also doe willingly sinne. Therefore God doth iustly punish them.\n\n6 Obiection. *They who haue not equall and like abilitie to choose good or euill, must needes be either all good or all euill. The vnregenerate haue not like abilitie to choose good or euill, but onelie libertie to choose euill. Therefore they must needes bee all alike euill.* Answere. If the argument bee vnderstood of humane nature, as it is without the grace of the holie spirite, it is wholy to bee graunted: for it is certaine that all men before regeneration are alike and equally estranged from faith and conuersion, yea neither would they obserue outward discipline and behauiour, except God bridled them, that they should not commit outrages. *Gen.* 20. *I kept thee, that thou shouldest not sin against me.* But if they conclude, that all must needes continue alike euill, when the holie spirit moueth and inclineth their harts and minds to conuersion, there is more in the conclusion, than in the former propositions. For as it is vnpossible that they should be cōuerted whom God mooueth not, so is it not onely possible, but also necessary, that they whom he voutsafeth the grace of regeneratiō, shold be cōuerted. *Joh.* 6.37. *Al that the father giueth me, shall come vnto me.* Reply. It is said, *Hose.* 13. *Thy destruction cōmeth of thy selfe Israel.* Isa. 59.2. *Your iniquities haue separated between you & your god. Therfore the cause of this difference, that some are cōuerted, & some not; is in the wil of mā, & not in the bestowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestowed, so are some better than others, as that they take that grace which others refuse.* But Hose as addeth an answere. *In me onlie is thy helpe.* Hee sheweth that our safetie doth so depend of God, that we cannot haue it without his singular mercy & grace: wherefore destruction commeth of those that perish, as concerning the merit of punishment: but this taketh not away the superiour cause, that is Gods reprobation. For the last cause taketh not away the first cause. The same is aunswered to that of Isa. *Sinnes separate* the chosen *from God* for a time, the reprobate for euer; but yet the diuine purpose and counsel of God going before, by which God decreed to adioine those vnto him, or to cast them from him, whom it seemed good to him so to deale with. *Rom.* 9.18. *He hath mercie on whom he wil, and whom he will he hardeneth.*\n\n7 Obiection. *Hee that hath not libertie to doe good,*[^53] *and eschewe euil, is in vaine pressed with precepts and doctrine: but the vnregenerate haue not libertie to doe good woorkes and omit euill: therefore obedience is in vaine commanded them.* Answere. The Maior is to be denied, for when god doth suffer his wil to bee denounced to the wicked, either hee doth together lighten them and moue them within by his spirite to obay his voice, or pricketh them with the prickes of conscience, either to obserue externall order and discipline, or not so much to persecute the knowen trueth; or he doth discouer their hypocrisie & madnes in oppugning it, or hee maketh manifest their weakenesse and ignoraunce, and at length maketh them inexcusable in this life and in the last iudgement. Reply. 1 *Whose conuersion and obedience dependeth of the grace of god, hee hath no neede of exhortations and precepts. But in them also who are conuerted, their conuersion dependeth of grace. Therefore precepts are vaine and needelesse.* Wee make answere to the Maior, by a distinction. If conuersion depend of grace, so that the spirite doth not adioine doctrine as an instrument, whereby to teach their mindes, and mooue their heartes; let this verily bee graunted: although as it hath beene before saide, there remaine as yet other vses of Doctrine. But when it hath pleased God by this instrument both to lighten and mooue or incline mens mindes to faith and obedience, the Maior is false. For it is written, *Romanes* 1. *The ghospell is the power of God vnto saluation to euerie one that beleeueth.*\n\n2 Reply. *It is not mercie, but crueltie to propound precepts and Doctrine to those, who are denied the grace of obeieng, and who are by it more hardened, and more grieuouslie condemned. God therefore doeth not this who is exceeding mercifull.* Wee deny againe the Maior. 1 Because Gods exceeding mercy doth not take awaie his iustice. 2 Because he so will haue them to bee made inexcusable by the preaching of his heauenlie Doctrine, as that in the meane season, he reioyceth not at their destruction, and punishment: But for the manifestation of his iustice, (whereof that greater regard shoulde bee had than of all the creatures, euen Gods iustice it selfe requireth) hee will that which otherwise hee abhorreth in his mercy and goodnes towardes all creatures, as Ezechiel saith, 21. *I wil not the death of him that dieth.*\n\n[^54]8 Obiection. *He that prepareth himselfe to receiue grace by which he maie doe good works, he now doth woorkes, pleasing to God: But men prepare themselues to receiue grace. Therefore also before regeneration they doe works pleasing to god.* We deny the Maior: which yet these places seeme to proue. 1. *Sam.* 7. *Prepare your hart vnto the Lord.* Act. 10. *The praiers and almes of Cornelius before he was taught and baptized of Peter, come vp into remembrance before god.* But in these and the like places *to prepare,* or *to haue in readines,* or *to confirme the hart,* is not to doe works before the conuersion, by which god maie bee inuited to bestowe the grace of regeneration vpon men: but it signifieth that a readie and firme will of obeying god and persisting in true godlinesse is shewed of those which are already regenerated and conuerted. For the people of Israell had repented when Samuell said this vnto them. For there goeth before in the same place, *al the house of Israel lamented and followed the Lord:* Likewise Cornelius before he was taught of Peter that Iesus was the Messias, is said *to haue beene then godly and seruing god, and so calling and inuocating on him, that his praiers pleased God and were heard.*\n\n[^55]9 Obiection. *The workes which are not in our power to performe, are not our workes, neither are truly and properly said to be done by vs: But good woorks are said to bee ours, and to be done by vs: Therefore it is in our wil to do them, or not to do them.* We deny the Maior. For they are not therefore said to be ours or to be done by vs, bicause they are of our selues: but because God worketh them in vs, as in the subiect, and by vs as instruments, and that so, as our wil doth them of her owne proper motion, although not except it be renewed, raised, and guided by the holy ghost. For beeing regenerated and moued by him we are not idle, but he working in vs we our selues also woorke wel, and that freely without constraint. For by regeneration the wil is not taken away, but corrected, as which before would onely that which is euil, will now that which is good. *Eph.* 2.10. *We are his workmanshippe created in Christ Jesus vnto good works which god hath ordained that we should walk in them.*\n\n10 Obiection.[^56] *He that is holpen by another in conuersion and in beginning good workes, doth somewhat of them himselfe, before he is holpen. For he that hath help beginneth the action. God helpeth vs, wherefore it is of our selues to begin good works.* The Minor is proued. *Marc.* 9. *I beleeue Lord; but help my vnbeliefe.* Rom. 8. *The spirit helpeth our infirmity.* Aunswere. Nothing cā folow in conclusiō of mere particular propositions. For the Maior here is not vniuersall, seeing not onely he may help who beginneth a work, but he also in whom it is begun and accomplished by another. Now *so doth god help vs, that himselfe doth first breede and engender in vs true knowledge of him, and an inclination to obey him, and the beginninges of good motions, & doth encrease also and perfect the same begun by him. But he is therefore said to help vs, because he doth so work in vs, that we are not idle but work while he worketh: and yet we are able no more to persist, or to bring it to an end, without him, than to begin it.* And therefore we being inclined, moued, and gouerned by him, wil also our selues of our owne accord, and are able to work wel, and do work wel, that is, because God worketh good things not onlie IN vs, but also BY vs as ioint workers with him. *Phil.* 1.6. *he that hath begun this good work in you wil perfourme it vntil the daie of Jesus Christ.* & 2. 13. *It is god who worketh in you both the wil & the deed, euen of his good pleasure.* Reply. *The beginning, & proceeding & accomplishment of conuersion is the free work & gift of god. Therefore mans wil when he is conuerted doth nothing, but is meere passiue. There should bee no vse also* (as hath bin said before) *of lawes, discipline, doctrine, exhortations and such like.* Answere. We deny the consequence of this reason: because the reason proceedeth from the putting of the first cause, to the remouing of the second or instrumētal cause. Again it is a mere fallacy cōcluding that to be simply so, which is but in some respect so. For first, *the wil as also the whole man renued, is both the subiect and instrument cooperating and iointly woorking of his conuersion,* that is, is conuerted of god, and doth conuert himselfe. For the action of god conuerting & inclining the wil goeth before the assent of the will, not in time, but in nature only. Secondly *the holy ghost regenerating & cōuerting vs, woorketh in vs both new qualities, in receiuing wherof we are mere passiue & work not our selues* (For we cānot make to ourselues a fleshy hart of a stony,[^57] & God worketh in vs euen to wil) *& also new actions, in working which we are both passiue and actiue.* For we being regenerated by gods spirit are not stocks but ioint workers with him, because we are made of vnwilling & vnfit to good, willing & fit, & able to do good. Thirdly *the holy ghost worketh this regeneration not without precepts, doctrin, & other means, but by thē: because it so pleased him.* Wherfore they cānot be neglected without shewing an impious & wicked contēpt of god himself. But here especially our aduersaries wil reply again, *that indeed we cannot be cōuerted to god, except his grace preuent vs, & moue vs to cōuersion: but this grace preuēting those who are to be conuerted, is so far giuē to al, as it is in thēselues, or in their own power to vse it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who haue vsed rightly that first & vniuersal grace preuēting al men, that is, haue by their libertie applied thēselues to chuse that good, vnto the chusing whereof they are sollicited, but yet not effectually moued of god. Vnto these is giuen also the subsequent, & ioint-working grace, so that what they could not haue performed without this, this now cōming between, they may do, that is, may truly turn vnto god & perseuere. This they proue by sentēces of scripture which seem to hang the grace of god vpon the condition of mans wil.* Zac. 1. *Turn to me, & I wil turn to you,* Isa. 1.19. *If ye cōsent, ye shal eat the good things of the earth.* Ier. 7. *I called you & ye answered not.* But it is certainly manifest out of the Scripture, that neither anie man can be cōuerted, except the holy ghost be giuen him, neither is he giuen to al men of god, but to those only whō he of his free mercy vouchsafeth this benefite, so that the cause is not to be sought in mē, but in god alone, why these rather thā they, beleeue gods voice & ar turned vnto him: & therfore al truly might be cōuerted as cōcerning the liberty & power of god, & the chāgeable nature of mans wil, but not, both in respect of the auerting of their nature frō god, & of that in-bred corruption in al which may indeed betakē away by god, but cānot without his working, be laid aside or put off by vs, & also in respect of the vnchangeable decree of god, wherby god hath determined to leaue some in sin & destructiō, into which he hath permitted them to fal: & therefore either not to lighten their minds with his knowlege, or not to renu their harts & wils with new inclinations or powers; nor effectually to moue thē to yeeld obedience to the known truth. Neither do the testimonies teach otherwise which the aduersaries ale age. God willeth vs *to turne to him, that he may turn to vs,* that is, may turne away & mitigate our punishments, & bestowe his benefits vpon vs; not as if our cōuersion were in our own power, but because he wil effectuat & confirm these precepts & commandements in the harts of his chosen. *Hee promiseth good things to those who wil obey him,* not as if it were in our power to wil obedience, but because he wil stir vp by his promises that wil in vs. *He chargeth the stubburn with their wickednesse,* not as if it were in their owne power to put it off, but because he wil by accusing their wilful stubburnnes take away al excuse from them when he iudgeth them.\n\nAgain they vrge,[^58] *Although no man can bee conuerted to doe wel without grace, yet not only the consequent gifts & benefits of god, but the first grace also of his holy spirit whereby we are conuerted, al who are willing may haue, seeing god promiseth that he wil giue to al, that wil.* As Isay. 1. Apoc. 3. Isay. 31. *Al ye that thirst, come to the waters. But al may wil. Therfore al may be conuerted.* We deny the Minor. Reply. *The wil of receiuing goeth before the receiuing it selfe. Therfore they who as yet haue not grace, may haue wil to receiue it.* We deny the Antecedent as cōcerning the grace of conuersiō. For no man can desire this, except he haue the beginning of it in him. For *it is god who worketh in vs, both to wil and to doe.* Wherefore the wil of beleeuing and repenting is the very beginning of faith and conuersion, the which whosoeuer haue true and vnfeigned, it is encreased and perfected in them, as it is saide;[^59] *Hee that hath begunne this good woorke in you will perfourme it*\n\n11 Obiection. They gather also and collect these sayinges which promise Gods bounty with a condition of our obedience. As, *If thou wilt enter into life, keep the commandements.* Likewise, *Do this, & thou shalt liue.* Out of these, thus they reason, *A promise which hath adioined an vnpossible condition is vnprofitable and mocketh him, vnto whom it is made. But Gods promises haue an impossible condition. Therefore they are all vncertaine, yea neuer to be perfourmed, and nothing but a mockerie.* Aunswere. First wee deny the Maior. For the promise euen in those, who receiue it not, hath this vse, that it may bee made manifest, that God doth not reioice at the destruction of any, and that hee is iust in punishing, when as he doth so inuite thē vnto him, who through their ingratitude contemne and refuse gods promises. Secondly we distinguish: that vnto them indeed the promise is vnprofitable, to whom the condition adioined is neuer made possible through faith and grace of iustification by Christ, and of regeneration by the holy Ghost. But so it is made possible vnto the elect. Wherefore God deludeth nether, but earnestly declareth to both of them, what they ought to be; vnto whom he giueth euerlasting life, and how vnwoorthy they are of Gods benefites, and shall neuer bee partakers of them, vnlesse by the free mercy of God, they be exempted from destructiō: further also he allureth more and more and confirmeth the faithful to yeeld obedience. Lastly they cite also other sayings which seeme to place conuersion and good-woorks in the will of men; *Psal.* 119. *I haue applied my heart to fulfil thy statutes.* 1. Ioh. 5. verse 18. *He that is begotten of god keepeth himselfe.* These & the like sayings attribute the woorke of god vnto men: first because they are not only the obiect, but the instrumēt also of gods woorking which the holy spirite exerciseth in them. Then, because they are such an instrument, which being renewed and moued by the holy spirit; doth also it selfe woorke together and mooue it selfe. For there is not one effect ascribed vnto the holie ghost, and another to mans will, but the same to both: vnto the holie ghost as the principal cause, vnto mans will as a secondarie and instrumentall cause.\n\n[^60] *The third degree of libertie,* belongeth to man in this life, as he is regenerated, but not yet glorified, or in whom regeneration is begun, but not accomplished or perfected. In this state the will vseth her libertie not onely to worke euill, as in the second degree, but partly to doe ill, and partly to do well. And this is to be vnderstood two waies: First, *that some works of the regenerate are good and pleasing to God,* which are done of them according to Gods commandement, *but some euil & displeasing to god,* which they do contrary to the commaundement of God: which is manifest by the infinit fallings of holy men. Secondly, *that euen those good works which the conuerted doe in this life, albeit they please God by reason of Christes satisfaction imputed vnto them, yet are they not perfectly good,* that is, agreeable to Gods law, but vnperfect, & stained with many sins: & therefore they cannot if they be beheld without Christ, stand in iudgement & escape damnation.[^61] The cause for which the wil beginneth to work well, is this: because by the singular grace or benefite of the holy spirit mans nature is renewed by the word of God, there is kindled in the mind a new light & knowlege of god, in the hart new affections, in the wil new inclinations, agreeing with the Lawe of God, and the will is forcibly and effectually mooued to doe according to these notions and inclinations, and so it recouereth both the power of willing that which God approueth, and the vse of that power, and beginneth to bee conformed and agreeable to God, and to obey him. *Deut.* 30.6. *The Lord thy God wil circumcise thy hart & the hart of thy seed, that thou maiest loue the lord thy god with al thine heart.* Ezec. 36.26. *A new hart wil I giue you, and a newe spirit wil I put within you, and I wil take away the stony hart out of your body, and I wil giue you an heart of flesh, and I wil put my spirit within you, and cause you to walke in my statutes.* Act. 16. *The Lord opened the hart of Lidia, that she should attend to those things which were spoke of Paul.* 2. Cor. 3. *Where the spirit of the Lord is, there is libertie.*[^62] The causes for which the will vseth her libertie not onely to the choosing of good, but of euill also, are in number two. The first, for that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of GOD, neither as concerning our inclinations to obey GOD: and therefore in the best men, while they liue here, remaine stil many and great sinnes both originall and others. The Second, for that the regenerate bee not alwaies ruled by the holy spirite, but are sometimes for a time forsaken of GOD, eyther for to try, or to chastise, or humble them, but yet are recalled to repentaunce, that they perish not. Of the first cause it is said, *Rom.* 7. *I knowe that in me, that is, in my flesh dwelleth no good thing: for to wil is present with mee, but I finde no meanes to performe that which is good.* Marc. 9. *I beeleue Lord, but help thou my vnbeliefe.* Of the second cause it is said *Psa.* 51. *Take not away thy holy spirit from mee.* Isaiah 63.17. *O Lord, why hast thou made vs to erre from thy wayes, and hardned our heart from thy fear? Returne for thy seruaunts sake.* 1. Kings. 8.57. *The Lorde our God bee with vs that hee forsake vs not, neither leaue vs.* Therefore the regenerate man in this life doth alwaies goe either forwarde or backewarde: neuer continueth in the same state.\n\nHence are deduced these 2. conclusions: first, *as man corrupted, before he be regenerated can not begin new obedience pleasing & acceptable vnto: God So he that is regenerated in this life, although he beginne to obey God,* that is, hath some inclination and purpose to obey God according to all his commaundementes and that vnfained, though yet weak and strugling with euil inclinationes, affectiones, and desires, and therefore there shine in his life and manners a desire of pietie towardes God and his neighbour: yet can hee not yeeld whole and perfect obedience to God: because neither his knowledge, nor his loue of God is so great and so syncere, as the law of God requireth, and therefore is not such righteousnes as may stande before God, according to that saying, Psal. 143.2. *Enter not into iudgement with thy seruaunt, for in thy sight shall none that liueth be iustified.* The second: *They who are ōcuerted can no farder retein good inclinations, neither thoughts and affections, and a good purpose, to perseuere and go forwarde therein, than as the holy spirit worketh and preserueth these in them:* for if he guide and rule them, they iudge and doe aright: but if he forsake them, they are blinde, they wander, slip and fall away: yet so, that they perish not, but repent and are saued, if so bee they were euer truely conuerted. 1. *Cor.* 4. *What hast thou, that thou hast not receiued? If thou hast receiued it, why reioicest thou as if thou haddest not receiued it?* Philip. 1. *I am perswaded that hee who hath begun this good worke in you, will performe it vntill the daie of Jesus Christ.* Phil. 2.13. *It is God that worketh in you both the wil and the deed, euen of his good pleasure.* Ioh. 15. *Without me you can doe nothing.* 1. Cor. 1.8. *Who shall also confirme you vnto the end that yee maie bee blamelesse in the day of our Lorde Jesus Christ.* 1. Cor. 10.13. *GOD is faithfull which will not suffer you to be tēpted aboue that you be able, but wil euen giue the issue with the tētation, that yee may be able to bear it.* 1. Pet. 1.5. *You are kept by the power of God through faith to saluation.*[^63]\n\nThis doctrine, that the regenerate neither perfectly nor continually can obey God, and that as the beginning so the continuance of our conuersion dependeth of God; is confirmed, besides these testimonies, by euidēt reasons; as, *that we receiue all good things from God,* Iames 1. much more then these good things which are the greatest of all, that is our conformity with God, and perseuerance therein.\n\n2 Againe: *Nothing can be done besides the eternal decree of God. But the good works, which the conuerted doe, God from euerlasting did decree;* Ephes. 2.10. *We are his workmanship created in Christ Jesus vnto good works, which God hath ordained that wee should walk in them:* Ier. 1.5. *Before I formed thee in the womb, I knew thee, & before thou camest out of the womb, I sanctified thee.* wherfore they are able to do neither more nor lesse of such workes, than God hath decred to worke in thē by his spirit.\n\n3 Againe: *The gifts of the holy spirit are not in the wil and power of men, but in the power of the spirit who dispenseth them.* 1. Cor. 12.11. *All these things worketh euen the selfesame spirite, distributing to euery man seuerallie as he will.* Eph. 4.7. *Vnto euery one of vs is giuen grace, according to the measure of the gift of Christ.* 2. Thessal. 3.2. *All men haue not faith.* Nowe perseueraunce in true godlines, and a will and desire to perseuere, and the crauing of the confirmation, strengthning and aide of the holie spirite, are no lesse the gift of the holie spirit, than regeneration it felfe, and faith, and conuersion, as hath bin shewed before. Wherefore to perseuere in faith and conuersion, is no more in our power, than to beleeue, and to be conuerted.\n\n4 Againe: *In whose power and arbiterment our perseuerance is, he is the preseruation of our safety. But God, and not we, is the autor and preseruer of our safety.* Iohn 10. *No man shall plucke my sheepe out of my hand: Therefore our perseueraunce is not in our owne power and arbiterment, but in Gods.*\n\n5 Lastly, *As our conuersion, so also our perseueraunce is the free gift of GOD:* that is, As God findeth no cause in vs why to conuert vs: so neither findeth he cause in vs, whereby hee should bee mooued to keepe vs beeing conuerted, that wee doe not defect or fal. For neither is there cause in vs why hee should more keepe vs from falling away, than our parentes in Paradise: Neither is the chiefe cause in the Saintes themselues, why God should defend some rather than some against tentations and sinnes, as Samuel and Iosaphat, rather than Sampson and Dauid. But if to perseuere were in our power, or not to perseuere, then the cause of this diuersity should bee in vs. Wherefore perseuerance in godlinesse, and absteining from sin is not to be ascribed to our selues, but to the mercy of God.\n\nBut against the former sentence, to witte, that euen the best woorckes of the Saintes in this life are not perfectly good: and therefore are not able to stande in the iudgement of God and to please God, but by the imputation of Christs satisfaction, the papists oppose themselues.\n\n1 Obiection. *The woorks of Christ and the holie spirit,* saie they, *cannot be impure, and not please God. The good workes of the regenerate, Christ worketh in them by his spirit: wherefore it is necessarie and must needes be that they are pure and perfect, and please God euen as they are considered in themselues. For God cannot condemne his owne woorkes, although he examine them according to the rigor of his iudgement.* We answere to the Maior: The workes of God are pure and woorthy no reprehension,[^64] as they are the woorkes of God, and such as God woorketh: but not as they are depraued by the creatures: neither are they alwaies pure, which are not the workes of God only, but the creatures also. For these, as they are of God, are voide of all fault: but as they are doone by the creatures, they are good also and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of GOD; but impure and vnperfect, and according to the sentence of the Lawe subiect to damnation, if the creature, by which God woorketh thē, be corrupt & vitious, that is, depraued by the not knowing of God, and by auerting from God.\n\n2 Obiection. *God cannot condemne the members of his Sonne.* Rom. 8.[^65] *There is no condemnation to them that are in Christ Jesus. The regenerate are the members of Christ. Therefore euen as they are considered in themselues, they and their woorkes cannot bee condemned in the iudgement of God.* Answere. There is more in the conclusion than in the premisses. For this onely followeth, That the Saintes cannot bee condemned: but this commeth in respect of Christ his satisfaction imputed to them, not in respect of their owne obedience, which pleaseth GOD: not because it perfectly agreeth with the Lawe, but because the defectes, and faultes which cleaue vnto it, are pardoned through Christ.\n\n3 Obiection.[^66] *Christ in iudgement will render vnto euerie one according to his woorkes. But the seueritie of Gods iustice dooth not render good according to woorkes which are not perfectlie good. Wherefore the woorkes of Sainctes are so perfect, as that they can not bee condemned in the iudgement of God.* Wee aunswere vnto the Maior: The iustice of GOD dooth not render good, but according vnto perfect woorkes, if hee iudge legallie, according to the couenaunt of perfect obedience towardes the Lawe. But hee rendereth good also, according to imperfect woorkes, and such as deserue damnation, except the sinne that cleaueth vnto them be pardoned, when as hee iudgeth according to the gospell, that is, not according to the couenaunt of woorkes, or our owne obedience, which shoulde satisfie the Lawe, but according to the couenaunt of faith, or of the righteousnesse of Christ applied vnto vs by faith: and yet according to workes, as according to the tokens, or testimonies of faith, from which they proceede, and which they, as effectes thereof, doe shewe to bee in men.\n\n4 Obiection. *The Scripture in manie places ascribeth perfection of good woorkes to Saintes, euen in this life, and saith that they are perfect, and did walke with their whole and perfect heart before God.* Psalme 119. *I haue sought thee with my whole heart:* and in the same Psalme, *Blessed are they that keepe his testimonies, and seeke him with their whole heart.* Genes. 6. *Noah was a iust and vpright man in his time.* 2. Chron. 15.17. *The heart of Asa was perfect in all his daies.* Matth. 5.[^67] *Bee yee perfect, as your father, in heauen is perfect.* Answere. First these and the like speeches speake of that perfection which is not of degrees, but of partes, or of the integritie and syncerity of the obedience begun in them. *Perfection of degrees,* or obedience perfect in degrees, is that which hath not onely all the parts of obedience, but that degree also, which the law requireth in vs. Such a perfection haue not the regenerate in this life: They haue indeede all the partes of obedience begun in them, but yet weakely, so that they are here daily more and more perfected, but attaine not to the chiefe and due degree thereof vntill they inioy the life to come. *The perfection of partes* is the integrity of obedience, or whole obedience, begun according to the whole law: or, it is a desire and endeuor to obay God, and withstand corrupt lustes, according not to some only, but to al the commandements of his lawe. The *perfection of securitie,* is a desire or studie of obedience and godlinesse, not fained, but true and earnest, albeit somewhat bee wanting to the partes, as touching the degree. This perfection, to wit, both the integritie and syncerity of obedience, is in al the regenerate. For vnto them is it proper, to submit themselues to the commaundementes of God, euen to all without exception, and to beginne in this life all the partes of true godlinesse, or obedience. This is called also *the iustice of a good conscience,* because it is a necessarie effect of faith, and pleaseth God through Christ.\n\nAnd albeit in all men, euen in the most holy, much hypocrisie remaineth, as it is saide, *Euerie man is a lyer:* yet there is a great difference betweene them, who are wholy hypocrites, and please themselues in their hypocrisie, hauing no beginning or feeling of true godlinesse in their hearts, and those, who acknowledging and bewailing the remnantes of hypocrisie which are in them, haue withal the beginnings of true faith and conuersion vnto God. Those hypocrites are condemned of GOD: these are receiued into fauour, not for this beginning of obedience in them, but for the perfect obedience of Christ which is imputed vnto them. And therefore to this declaration or exposition, another is also to be added: That they who are conuerted are perfect in the sight of God, not onely in respect of the partes of true Godlinesse, which all are begunne in them, but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them: As it is said, Coloss. 2.10. *Yee are compleate in him.* Heb. 10.14. *With one offering hath he consecrated for euer them that are sanctified.* But they reply, *that the perfection also of degrees is attributed vnto the Saintes in the Scripture.* 1. Corint. 2. vers. 6. *Wee speak wisedome among them that are perfect.* 1. Cor. 14. *Be perfect in vnderstanding.* Eph. 4. vers. 13. *Till we all meete together in the vnity of faith and knowledge of the Sonne of God, vnto a perfect man, and vnto the measure of the age, of the fulnesse of Christ.* But these places also doe not call them perfect, in respect of the Law of God, that is, in respect of that degree of knowledge and obedience which the Law requireth in vs: but in respect of the weaker, who haue lesse light and certainty and readines, confirmed by vse and exercise to obey God, to resist carnall lustes, and to bear the crosse. For so is this perfection expounded, *Heb.* 5. and *Ephes.* 4.14. *That we be no more children, wandering and carried about with euerie wind of doctrine.* Philip. 3.12. *Not as though I had alreadie attained to it, or were already perfect.* They oppose against these aunsweres a place out of 1. *John* 4. vers. 17. *Herein is the loue perfect in vs, that we should haue boldnesse in the daie of iudgement for as he is, euen so are we in this woorld. There is no feare in Loue, but perfect Loue casteth out feare, for feare hath painfulnesse: and hee that feareth is not perfect in Loue.* But Saint Iohn meaneth not that our Loue towardes GOD, but Gods Loue towards vs is perfect, that is, declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ;[^68] or as Saint Paul speaketh, *Roman.* 5. Where hee saith, *that the Loue of GOD shed abroad in our heartes, by the holy Ghost, is the cause,* why wee doe without feare, and with bouldnesse expect the day of iudgement: And of this mercy and free Loue of GOD towards vs hee signifieth, that by this token or testimonie wee are assured, because in this life wee are refourmed by the holy spirite to his image. For by our regeneration wee are assured of our iustification, not as by the cause, of the effect, but as by the effect, of the cause. Nowe though regeneration be not perfect in this life, yet if it bee indeede begun, it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences. And these very words, which S. Iohn addeth: *Loue casteth out fear;* shew that Loue is not yet perfect in vs, because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God, and eternal punishment. For these two contrary motions are now together in the godly, euen the fear and loue of God in remisse and low degrees, their feare decreasing, and their loue and comfort or ioy in God encreasing, vntill ioy get the conquest, and perfectly cast out all trembling in the life to come, when GOD shall wipe away euery teare.\n\n[^69]Obiection. *John.* 3.21. *He that doth truth, commeth to the light, that his deedes might bee made manifest, that they are wrought according to God.* 1. Iohn 3.20. *If our heart condemne vs not, then haue wee boldenes toward God.* Psalm. 119. *I haue not declined from thy Lawe. Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods iudgement as perfectlie aunswerable vnto his Lawe.* Aunswere. These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law; but the vprightnes of a good conscience, without which faith can not consist or stand: as neither can a good conscience, without faith. As it is saide, 1. *Timot.* 1.18. *Fight a good fight, hauing Faith and a good conscience.* And Roman. 5.1. *Then beeing iustified by Faith, wee haue peace towarde GOD thorough our Lorde Jesus Christ.* For a good conscience is a certaine knowledge, that wee haue faith and a purpose to obey GOD according to all his commaundements, and that wee and our obedience, though maimed and scarce begunne, please GOD; not for that it satisfieth his Lawe, but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. *For as newe obedience is begunne by Faith, so by Faith also it pleaseth GOD.* Wherefore the Godly slacke not to bring foorth their life into the light, neither shake and shiuer they at the tribunal of Christ, but comfort themselues with the conscience, or inward knowledge thereof.\n\nObiection. 2. *Pet.* 1.10. *Giue diligence to make your calling and election sure: for if yee doe these thinges, yee shal neuer fall.* 1. Iohn. 3. *Whosoeuer is borne of GOD, sinneth not.* Aunswere. These sentences in times past the Pelegians also and Catharistes, and nowe the Anabaptistes abuse, to establish perfection of new obedience in the regenerate: but to fall and to commit or doe sinne, signifieth in those places of Peter and Iohn, to haue Raigning-sinne, and to yeelde vnto it, and perseuere in it: and in this sort the regenerate sin not. But that there remain notwithstanding remnants of sins and defectes in them, is expresly shewed, 1. Ioh. 1.8. *If wee say we haue no sin, the truth is not in vs.*\n\nObiection. *Mat.* 6 *Luk.* 11.[^70] *The light of the bodie is the eie: if then thine eie be single, thy whole bodie shal be light:* hereof they gather, *that the mindes of the regenerate are so purged in this life, that the whole heap and multitude of their workes is light and pure, that is, perfectly aunswerable to the Law.* But seeing the speech of Christ is conditionall, it is manifest that neither the Antecedent, nor consequent, but onely the sequele thereof is affirmed: and that the Antecedent also beeing supposed, the consequent is no otherwise put, than is the Antecedent. Wherefore Christ doth not affirme by this similitude of the eye guiding the body, that the mindes of men are lightsome, and so all their actions to bee well directed, and without sinne, but rather hee accuseth the frowardnes of men, who goe about to oppresse and put out euen that light which is left them by nature, and doe withhold the truth, as S. Paul speaketh, in vnrighteousnesse, and therefore are wholie that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can bee but so far supposed, as the purity and light of mens minds is supposed. For the light of nature beeing supposed, actions morally good follow: spirituall light supposed, actions also spiritually good, or good woorkes follow: imperfect illightening supposed, imperfect obedience; perfect illightening supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will & as much as the law of God requireth, is not kindled in the regenerate, but is differred vntill the life to come. 1. *Cor.* 13. *For we knowe in part, and we prophesie in part; but when that which is perfect is come, then that which is in part shalbe abolished:* Therefore neither in other parts perfect conformity with the Lawe can bee in this life; yet neuerthesse euen nowe concerning imputation of perfect puritie it is true, that the godly are pure and without sinne in the sight of God, when hee beholdeth them in Christ, which is then when the light of faith is kindled in their hartes.\n\nSo also that, *Ephes.* 5. is to be taken: *Christ gaue himselfe for the Church, that hee might sanctifie it, and clense it by the washing of water through the woorde, that hee might make it vnto himselfe a glorious Church, not hauing spotte, or wrinckle, or anie such thing; but that it should bee holie and without blame.* For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ, which is most perfect, and presenteth vs in this life vnblameable before God: and a clensing by his spirit which is begun in this life, and perfected in the life to come, and therefore cannot pacifie and quiet our consciences.\n\nThere are also obiections against the second part of the former Doctrine, *concerning the third degree of libertie,* by which obiections they contend that it is in the power of the regenerate, either to perseuere in righteousnesse, or to depart from it.\n\n*They who haue liberty, say they, to choose good, haue liberty to perseuere. The regenerate haue libertie to choose good.* 2. Cor. 3. *Where the spirit of the Lord is, there is libertie. Therefore they haue power to perseuere.*\n\nAunswere. If the conclusion of this reason bee rightly meant, the whole reason may be graunted, to wit, *that the regenerate haue so far forth libertie to perseuere, as they are lightened and guided by the holie ghost.*\n\nFor the libertie which they haue to choose good dependeth vpon his working and motion. But if it be meant that the godly haue this libertie either alwaies, or so, that their perseueraunce dependeth of themselues; there will bee more found in the conclusion, than was in the premisses; and that for two causes. First, *Because they haue libertie alwaies to perseuere, who are neuer destituted of the guiding of the holie spirite:* which shalbee in the life to come. Secondly, *Because euen their libertie also to good, who are neuer forsaken of the holie spirite, yet dependeth not of themselues, but of God.*\n\nBut here they replie:[^71] *He that is not forsaken of the holie Ghost, except himselfe first withstand the motion of the holie ghost, hath alwaies the aide and assistaunce of the holie Ghost readie, that hee maie persist in that good which hee purposeth. But the godlie are not forsaken of the holie Ghost, vnlesse themselues first withstand him: therefore they haue alwaies the assistance of the holie Ghost readie, that they may perseuere. But hee who hath this hath in his owne power to perseuere, or to decline: because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him.*\n\nWhen wee denie the Minor of this reason they prooue it thus. *The iustice of GOD doth not inflict punishment, but on those who sinne: but to bee forsaken of the holie Ghost, is a punishment of sinne, and vnthankefulnesse: Therefore no man is forsaken of the holie Ghost, but who hath first deserued that forsaking through his owne stubbornes.* The aunswere hereto is double. Fisst, the Argument may be graunted, as concerning the regenerate. For in them, as long as they are in this life, there is alwaies so much remaining of sinne, as they deserue not onely temporall, but eternall desertion and forsaking: and although, because the sinne which remaineth in them is forgiuen them for Christ, therefore they are freed from euerlasting punishment▪ yet are they not free from chastisementes, so long as the remnaunts of sinne abide in them.\n\nThere is therefore in respect of their sinnes also alwaies most iust cause why sometimes for a season God woulde bereaue them of the grace and guiding of his spirite. As, it is in the second of Samuel the twentie and fourth Chapter: *And the wrath of the Lord was again kindled against Israell, and hee mooued Dauid against them, in that hee saide, Goe and number Israell and Juda.*\n\n[^72]Secondly, we answere to the Minor, *that euery forsaking is not a punishment,* or done to that end as to punish: but sometimes also for tryall, that is, for to make knowen and open the weakenes euen of the best and holiest both to themselues and others, that they may learne that they cannot for one instant or moment stand against the tentations & assaults of Satan, if they be not presently sustained and ruled by the conduct of the holy spirite; and that so they may be made more watchful, and more earnest to cal hereafter for the assistance of the holy spirite, & to beware of relapses & fallinges. Lastly, that both in this life, & in the world to come they may the better know and set forth their own vnworthines, and the mercie of God towardes them, who hath reclaimed and recalled them out of so many & grieuous sinnes vnto himselfe, and hauing deserued a thousand times death and destruction, hath not yet suffered them to perish. For these causes it is saide, 2. *Cor.* 12. *Least I shoulde bee exalted out of measure through the abundance of reuelations, there was giuen vnto me a pricke in the flesh.* And Rom. 11. *God hath shut vp all in vnbeliefe, that he might haue mercie of all.*\n\nAgainst this they say; *That God doth promise the assistance of his holy spirite to all that aske it.* But this is generall onely concerning finall perseueraunce, but not so as touching continual perseuerance. For God promiseth no where that he will so guide his saints by his spirite in this life, that they shall neuer fall.\n\nBy this which hath beene said, that obiection also vanisheth to nothing, when they say, *That the conuerted, seeing they haue in their owne power to depart from that which is right, and to resist, haue also perseueraunce in their owne power.* For although hee constraineth not or violently draweth their wils, but maketh them of rebels, and enimies, willingly & of their owne accorde to become the sonnes of God; and as concerning mens wils in this life, there is nothing more prone than they to euill: yet as touching the counsel, purpose and working of God, euidence of truth constraineth euen the aduersaries themselues to confesse, that it cannot be, but that the wil of man must then obey, when God according to his euerlasting counsels hath decreed forcibly to moue & incline it either to conuersion, or to perseuerance. Neither doth this immutabilitie and efficacie of Gods purpose take away the libertie of will, in the conuerted, but rather increaseth & preserueth it; and how much the more effectually God moueth it, with so much the greater propension, and readines it both will and doth good, which the example of the blessed Angels cōfirmeth. This is also more friuolous, that they say, *That the godly are made careles and slouthfull, and the desire to perseuere is diminished in them, if they heare that their perseueraunce dependeth of the grace of the holy spirite alone.* For we may very well inuert this and returne it vpon our aduersaries: seeing nothing doth more giue an edge vnto the saints and those who are indeed godly, to a desire and indeuour to beware of falling, and to a daily and earnest calling vpon God, than if they knowe, that they cannot so much as one moment stand against the tentations of the Diuel and their fleshe, except by the vertue and instinct of the holy spirite they bee withdrawen from euill, and bee forceably moued to good: but contrariwise that opinion as experience teacheth, maketh men careles and lesse minding to beware of sin, by which men imagine that it is in their owne power, to depart from god, listening a while and yeelding to their owne lusts, and to returne againe to God, as oft as themselues thinke good so to doe. Now if so bee this sentence concerning true perseuerance depending of the grace of the holy spirite, breed in the reprobate and prophane men a carelesnesse and contempt of God; it is both foolish and iniurious, to iudge of the elect and godly by their humour, or for their frowardnes to hide and smoother the truth. Lastly, against the defectes of libertie in the second and third state or degree of man they obiect after this sort: *If whole conuersion and perseuerance doe so depend of Gods will, and doe the worke of God in men, that neither they can haue it, in whom hee doth not worke it; neither they cannot but haue it, in whom he will worke it: that then not onely the libertie, but all the action and operation of the will is taken away, and there remaineth onely that it bee constrained and suffer: which is against the scripture, experience, the inward strife and combate of the godlie, and our owne confession.* But we answere, that the will is not therefore idle when as it doth not resist the spirit forciblie mouing it. For to assent also & obey is an actiō of the wil.[^73] But when they reply, *That we make that obediēce of the wil in conuersiō & perseuerāce wholy the worke of god, & so leaue nothing to the wil, what to doe:* they run into an other paralogism of consequēt, wheras they remoue the working of the second or instrumental cause, for that the first cause or principal agēt is put. For that which is so wholy the work of god in mā that man is only as the subiect, in which god worketh; in that we grant that the wil is only passiue & suffreth, & doth work nothing: as in imprinting or working, or maintaining in the will & heart newe qualities or inclinations. But that which is so the worke of god, that the will of man is not only the obiect, but the instrument also of gods working, & an agent by it own force giuen it of god in producing an effect; in that the wil is not only passiue, but both actiue & passiue, for as much as it is to this end moued of the spirite to worke, that it self might do that, which God wil worke by it: which also so commeth to passe in all the good actions of the will; euen as in ill actions also, when it is incited either by the Diuel or other causes, it self is not in the mean season idle. Wherefore in *Ezechiel* it is added, 36. *I wil cause you to walke in my Statutes, and yee shall keepe my Judgements, and doe them.*\n\n[^74] *The fourth degree of libertie is in man perfectlie regenerated after his glorification,* or after this life. In this libertie the will shalbe only free to choose good, and not to choose euill: & this shalbe the perfect libertie of our wil, by which we shall not only not sin, but shall abhorre nothing more than sin, & also shal not be able to sin anie more. The reasons hereof are these. *Because in the mind shal shine the perfect knowledge of god & his will, in the wil & heart a most perfect & exceeding inclination to obeie god, an exceeding loue of god, & a ioy resting in god, & an agreeablenes or conformitie with god.* Wherefore no place shalbe for ignorance, for errour, or any doubting of God, yea or for the least stubbornes against God. Lastly, *That conformitie in the elect, of all their inward powers and faculties with God, and the effectuall guiding of the holie Ghost shalbee continued to all eternitie.* For the blessed Saints are neuer forsaken, but continuallie ruled by the holie Ghost in all their actions, in the celestiall life. For which cause it cannot possiblie bee, that any motions or actions of man there shoulde once swarue from rightnesse. And therefore it is said, *Math.* 22. *They are as the Angels of god in heauen.*[^75] Neither by this meanes is the libertie of will taken away, or diminished, but is truely confirmed and perfected in the blessed Angels & men: for as much as both the vnderstanding is free from al error, ignorance, and doubtfulnes, and lightened with the perfect knowledge of god; and the heart and wil free from all stubbornes, and without all soliciting or suggestiō to withstand god, is carried with an exceeding loue of god, and an alacrity to obey the knowen will of god. And hence it appeareth also how much more excellent our state shalbe, than was Adams before his fall. Adam truely before his fall was perfectly conformed to god, but he could wil both good & euil, and therefore had some infirmity ioined with his excellent gifts; euē a power to depart from god & leese his gifts: that is, he was changeablie good. But we shall not be able but to will good onely. And as the wicked are onely carried to euill, because they are wicked: so shal we also only loue & chuse good, because we shalbe good. It shalbe then impossible for vs to will any euill: Because wee shalbee preserued by gods grace in that perfect liberty of wil, that is, we shalbe vnchangeably good.\n\nIt is necessary that this doctrine *Of the similitude and difference of free-will which is in god, and his creatures,*[^76] *and in diuers states and degrees of mans nature,* deliuered hitherto out of the scripture, should be manifest & knowen in the Church for many & waighty causes: 1. *That this glorie may be giuen to god, that he alone is the most free agent, whose libertie and wisedome dependeth of no other: and that all the creatures are subiect to his gouernement.* 2. *That we may remember, that they who wittinglie and willinglie sin, or haue cast themselues into a necessitie of sinning, are not at al excused: and so not god, but their own wils declining of their own accord from gods commandements, to be the cause of their sins.* 3. *That we may know, god alone to be of himself & vnchangeably good, & the fountain of goodnes: but no creature to be able neither to haue, nor to keep more goodnes, than god of his free goodnes wil work & keep in him, & therefore we must desire it of him, & ascribe it receiued to him.* 4. *That we knowing god to be a most free gouernor of al things, may confesse that he is able for his glory & our safety, to change those things which seeme most vnchangeable.* 5. *That wee knowing from what excellencie of our nature wee haue fallen by our owne fault, may the more deplore and bewaile our vnthankefulnes; and magnifie Gods mercie, who aduaunceth and lifteth vs vp euen to a greater excellencie.* 6. *That knowing the miserie, and naughtines of our nature and disposition, if once god forsake vs, we may be humbled in his sight, and ardentlie desire to wade and come out of these euils.* 7. *That hauing knowledge of that libertie, into the which the sonne of god restoreth vs, wee may the more desire his benefites, and be thankefull vnto him for them* 8. *That knowing we are by the mercie of god alone seuered from them that perish, that we rather than they might bee conuerted; wee bee not lifted vp with an opinion of our owne goodnes or wisedome, but ascribe the whole benefite of our iustification and saluation, not to anie cause appearing in vs, but to the mercie of god alone.* 9. *That acknowledging the weakenes and corruption which remaineth euen in vs regenerated, we may seeke for iustification in Christ alone, and may withstand those euils.* 10. *That knowing our selues not to be able to stand against tentations without the singular assistance of the holie spirite, we may ardently and dailie desire to bee preserued and guided by god.* 11. *That vnderstanding that we are not preserued against our wils, but with our wils, we may wrastle with tentations, & indeuour to make our calling and election sure.* 12. *That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel, and ministerie of the Church, we may imbrace earnestlie and desirouslie the vse thereof.*\n\n[^1]: The causes of diuers controuersies arisen about free-will.\n[^2]: The state of the maine question about free will.\n[^3]: Libertie from bond & misery.\n[^4]: Six things required to liberty of will.\n[^5]: What is said to be a free agent.\n[^6]: That which is voluntarie may be necessary but not constrained. Necessarie is more general than constrained, & therfore agreeth to more than doth Constrained\n[^7]: Contingēcie is opposed to Necessitie: and those things are saide to be done contingently, which are not necessarily don, but might in respect of their owne nature as well not haue beene doone\n[^8]: The concrete is that which signifieth the subiect together with some accident or qualitie or essence in the subiect: As arbiterment signifieth not wil only, which is the subiect, but wil choosing or refusing, which is an accident of the will. The abstract is the accident or quality or essēce in it selfe, which doth not withall in signification implie the subiect.\n[^9]: The difference betweene a naturall agent and a voluntarie.\n[^10]: The name of free arbitermēt may be tolerated in the Church, though it be not vsed in the scriptures.\n[^11]: Common to men and Angels with God, to wil a thing without constraint.\n[^12]: The differences of our liberty of wil, and Gods. 1 God knoweth al things of himselfe, perfectly, perpetually.\n[^13]: 2 His will dependeth of none but himselfe: ours of him.\n[^14]: God the first cause both of his owne actions and ours. Psal. 115.3. Dan. 4.52. Gen. 29.7. Exod. 3.16. Act. 2.23. and 3 17. &c. and 4.17 &c.\n[^15]: 3 God determined all things which he will from euerlasting and wil them vnchangeablie▪ we determine what we will in time, & many times change from that which we first determine.\n[^16]: The vnchangeablenes of Gods purpose taketh not away the libertie of his will.\n[^17]: Gods directing of out wil taketh not away the li bertie thereof.\n[^18]: Necessity taketh not away liberty of will in vs.\n[^19]: This necessitie proceedeth frō Gods woorking in vs, which rather preserueth this libertie. Absolute necessity doth not take awaie in God greater libertie: muchlesse can a lesse absolute necessity take away a lesse liberty in vs.\n[^20]: Angels & saints in heauen haue greater liberty of will, and yet greater necessity.\n[^21]: Many paces of Scripture cōfirm the necessity of those actions, the liberty of which yet both we and our aduersaries acknowledge.\n[^22]: Contingent effects leese not their contingencie by reason of any necessitie imported by Gods decree. The same is to be saide of the effectes of the will which are in respect therof contingent, that is, free, and might as well not bee doone as be done.\n[^23]: The will worketh togither with God, & is not mere passiue.\n[^24]: The will of man withstanding the reueiled will of God is yet guided by his secret wil, & therefore resisting doth not resist.\n[^25]: God though the mouer of wicked wils, yet not the mouer of the wickednes of the wils.\n[^26]: The will is not idle or mere passiue when God worketh by it, no more than the sun, raine and such like instrumentes of Gods operation.\n[^27]: Albeit God was able to haue wrought what he would without the will, yet because he will worke by the wil, the working of the will is not in vaine.\n[^28]: How the scriptures admit libertie of will.\n[^29]: What necessitie the scripture remoueth from voluntarie actions.\n[^30]: How in scriptures God is said not to will that which yet he will.\n[^31]: Gen 1.26. Eccl. 15.14. & 15.\n[^32]: The doctrine of Originall sinne not ouerthrowen by that libertie which we hold to be in man.\n[^33]: Abilitie to choose as well good as bad, is not necessarily ioined with free-will.\n[^34]: The will of man is seruant to sin, and yet inclineth to sinne freely.\n[^35]: The first degree of libertie in man before his fall.\n[^36]: Man before his fall had perfect libertie either to continue good: or to fall.\n[^37]: Man though most free, yet not so strong but he might fall, God not assisting him.\n[^38]: The causes of humane reason refuted which lay the fault of the first sinne on God.\n[^39]: How the first sinne might be a punishment vnto t selfe, & to that end permitted of God.\n[^40]: Other endes and causes why God would the action, though not the sinne both of Satan and Adam.\n[^41]: Gods denial of grace no crueltie, but a way to greater mercie.\n[^42]: The second degree of libertie after the fall, in man not regenerate.\n[^43]: Psalme. 59.11. 2. Cor. 3.5. Ephe. 2.3. Iere. 13.23. Math 7.18.\n[^44]: The libertie which is in man now after his fall, and not yet regenerated and recouered, is the very bondage of sinne.\n[^45]: Free will to outward good action without an inward faith and obedience, is not freewill to good.\n[^46]: The outward actions good in themselues, are made euill by want of an inward faith.\n[^47]: The remnants of spirituall life in the vnregenerat are not sufficient to make their workes good.\n[^48]: The praise and commendation which is giuen of God to our good workes doth not proue that they proceed from our selues, but rather are his giftes.\n[^49]: How God is said to wish our conuersion and good workes; and yet they not thereby proued to be in our power.\n[^50]: God commaunding thinges vnpossible, doth yet commaund them for good causes and to good ends.\n[^51]: The ineuitablenes of an ill action doth not take away sinfulnes from it.\n[^52]: They who necessarily sinne are not vniustly punished, be-\n[^53]: The woorde of god not without good cause declared to the vnregenerate.\n[^54]: 4 Readines of minde to receiue grace is not before conuersion but after.\n[^55]: Albeit good woorks are said to be ours, yet it followeth not that we are authors of them, but the instruments whereby the author worketh them.\n[^56]: God helpeth vs in working, and yet beginneth our working in vs.\n[^57]: No generall preuenting grace in vs which wee haue in our owne power to vse or refuse: but the special grace of the spirite onelie worketh in vs conuersion, the want whereof causeth our continuance in sinne.\n[^58]: The will of receiuing Gods grace goeth not before faith & conuersion, but is part and the beginning thereof.\n[^59]: Gods promises, not vnprofitable though made with an vnpossible condition to the vnregenerate, which yet is made possible to the regenerat by Christ.\n[^60]: The third degree of libertie in man regenerated\n[^61]: The cause of the renewing and beginning of this liberty in man to good, is the spirit working by the wil.\n[^62]: Why the will in the regenerate vseth liberty not onely to good, but to euil also.\n[^63]: Reasons to proue the former doctrine,\n[^64]: The good works of the regenerat are not perfect so long as thēselues who work iointly with the spirit, are not perfect.\n[^65]: The imperfections of the regenerate and their workes ar blotted out and pardoned in Christ.\n[^66]: How Christ wil render vnto euerie one according to his woorkes.\n[^67]: In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life.\n[^68]: Our regeneration & newnes of life doth assure vs of our iustification, as being an effect thereof.\n[^69]: Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience, not of anie perfect fulfilling of the Law in the godly.\n[^70]: The similitude which is vsed by Christ calling the ey the light of the bodie, doth not inforce the lightsomnes of the minde.\n[^71]: The regenerate deserue the departure of gods spirit from them through their manifold sinnes, which yet the merit of Christ, and his power preserueth in them.\n[^72]: Euery forsaking or rather sleeping as it were of the holy ghost in the regenerat is not a punishment, neither done to that end.\n[^73]: The working of the instrumentall cause, which is our will, is not taken away, when we put the working of the principal cause, which is God.\n[^74]: The fourth degree of libertie is in man perfectlie regenerated after his glorification.\n[^75]: This last degree of libertie after mans glorification greater than the first before his fall, because this excludeth all possibility of falling, the other did not.\n[^76]: The vse of this doctrine concerning the diuersities of libertie which is in God and in man, and of the diuerse degrees of mans libertie."},{"number":22,"title":"OF EVILS OF PVNISHMENT","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[10,11],"paragraphs":[],"clauses":[],"items":[],"text":"In this question also we are to speake *of the effects of sinne,* that is, *of the other part of mans miserie,* euen *of the euill of paine and punishment.* It is saide that God doth *most grieuouslie, most iustlie, and most certainelie* punish sinne. *Most grieuouslie,* for the greatnes of sin, because the infinite good is offēded thereby. *Most iustlie,* because euery sin violateth his law: & therfore euen the least sin meriteth eternal abiection and casting away. *Most certainelie,* both in respect of his iustice, which abhorreth and punisheth whatsoeuer is not agreeable vnto it; and in respect of his truth, because hee had denounced before that he woulde punish men, if they obeied not his commaundement. God therefore, seeing he is true, doth neuer change this his sentence.\n\n1 Obiection. *But the wicked florish here.* Aunswere. The wicked florish but for a short time, to bee cast at length into eternal tormentes, except they repent. Yea in this life also they are punished. First, *they are miserablie vexed with the torments and terrors of conscience,* which in the reprobate are the beginning and sense of eternall paines. 2. *Euen those good things which they vse with greatest pleasure, serue for their punishment and destruction; and verilie so much the more, how much the lesse they know and acknowledge them for a punishment.* For it is a most grieuous punishment, not to receiue gods gifts in respect of gods promise, nor to know the right vse of them, neither with his giftes to receiue a will and abilitie also to vse them well. For if these thinges concurre not in the fruition of good things, mens sinnes and punishment must needs be the more encreased and exasperated: and thereby, except there come conuersion, eternal destruction or death is certainely purchased. 3. *They are afflicted with other punishmentes also most grieuous oftentimes; yet with more grieuous in the life to come, where it shalbee a continuall death, not to bee dead.*\n\n2 Obiection. *But God made not euil, and death.* Aunswere.[^1] He made them not in the beginning; and further also after the beginning neither euill, nor death shoulde haue beene, except our selues had woulde: For they ensued on the voluntarie sinne of man, God forcibly inflicting them, as a most iust punishment.\n\n3 Obiection. *If God punish sinnes with present and euerlasting punishments, he punisheth the same twise, & is vniust: but God punisheth sinnes with present and euerlasting punishmentes: therefore he punisheth the same sinne twise, and is vniust.* Answ. The Minor is to be distinguished: for it is but one punishment, but hath seueral parts. For present punishments are the beginning of euerlasting, because they are not sufficient to satisfie Gods iustice.\n\n4 Obiection. *If God punish sinnes with eternall punishments: Then either all of vs perish; or Gods iustice is not satisfied.* Aunswere If God should punish our sinnes in vs with eternal punishments, we should all perish, neither should we euer recouer vs thence: but hee doth not so punish them in vs: neither yet is Gods iustice impeached or violated, because hee punisheth our sinnes in Christ with a punishment temporall, but yet equiualent to euerlasting. This equability doth the Gospel adde vnto the rigour and seueritie of the law.\n\n5 Obiection. *The iustice of God permitteth not that the same sinne be twise punished: but our sinnes are most fullie punished in his sonne, and this punishment is imputed vnto the godlie or beleeuers. Therefore the same ought no more to bee punished in the godlie, and so they are vniustlie afflicted.* Aunswere. The afflictions of the godly are not punishments and satisfaction for their sinnes, but onely fatherly chastisementes, and the Crosse, whereby they are brought to humility. Which that it may bee better vnderstoode, wee are necessarily here to speake *of afflictions or calamities.*\n\n[^1]: The euils of sin and punishment had not come, if man would."},{"number":23,"title":"OF AFFLICTIONS","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[10,11],"paragraphs":[],"clauses":[],"items":[],"text":"The chiefe questions are, *1* How manie kindes of afflictions there be. *2* What be the causes of them. *3* What comforts are to be opposed against them.\n\n## 1 How manie kindes there be of afflictions\n\n*Some afflictions are temporal, and some eternall. Eternal,* are the tormentes of the soule and bodie, proper vnto the wicked, into which all the Diuels are to bee throwen, and all wicked men who are not conuerted in this life.\n\n*The qualitie of these tormentes* is expressed, when they are called in scripture, *a worme, fire, horror, euerlasting torment;* likewise, *euerlasting death,* which is not a destruction of the bodie and soule, or a perpetuall senselesnes, but an infinite and endlesse continuaunce of those tormentes which the wicked in this life dispairing begin to feele: or, it is, neuer to be dead, & yet to die continually; that is, to liue, forsaken and abiected of God, subiect to all tormentes both of bodie and soule.\n\nBut wee are here to collect testimonies of scripture against Epicures (of which heard not a fewe are found euen in the Popes court) thereby to demonstrate, that the pains & torments of the wicked both in bodie and soule,[^1] shalbe eternal. 1. *Isai.* 66.24. *Their worme shal not die: & their feare shal not be put out. Mar.* 9.43. *Into hell into the fire that neuer shalbee quenched, where their worme dieth not & the fire neuer goeth out.* Mat. 25.41. *Go into euerlasting fire which is prepared for the Diuel & his Angels.* 1. Pet. 4.18. *If the righteous scarcelie be saued, where shall the vngodlie & sinner appear?* Mat. 10.28. *Feare him who can cast both bodie & soul into helfire.* The soul is the cause & fountain of sins: the body, as a thing without reason and brutish, doth execute that which the soul sheweth & commandeth: wherefore both the author & instrument of sins shalbe punished. 2. The reason also, why the paines and punishments of sins should be eternal & infinit, is euident: because *for sin committed against the infinit good, an infinit punishment is iustlie exacted:* neither coulde there be made by anie temporall punishment of a meere creature sufficient satisfaction vnto gods infinit & eternal iustice: & therefore the temporal punishment of Christ, that it might be sufficient to deliuer the elect, was to be equiualent to eternall pains.\n\nHere the Epicures obiect: *He that is exceeding mercifull,*[^2] *cannot behold the eternal torments of his creatures, much lesse inflict such on them. God is exceeding merciful; because his mercie doth far exceed our sins: Therefore he doth not suffer his creatures to remain in eternal torments.* Answ. The Maior is true, when exceeding & most exact iustice, such as is in god, doth not exact, & require that exceeding sinne haue exceeding punishment. Replie. *Exceeding strict iustice doth not stand with exceeding mercie: because that admitteth no mitigating equabilitie. In God is exceeding iustice, therefore not exceeding mercie.* Answ. Both the Maior, and the proofe thereof is false. Because God, punishing of his exceeding iustice our sin with exceeding punishment, doth notwithstanding shewe exceeding equability and fauorablenes, whiles he translateth the punishment thereof from vs, & laieth it vpon his sonne. They frame also the same reply on this wise: *With him, that followeth extreme or strict iustice, mercie and equabilitie hath no place. But god in punishing sinnes foloweth strict iustice. Therfore he is not merciful.* To which we answer. 1. that the Maior is false in respect of him, who for his wisedome knoweth means to mitigate punishmēts, or to exercise mercy, as that notwithstanding his iustice may remaine inuiolated, and himselfe bee satisfied. So god doth execute extreame and exquisite iustice in punishing our sinnes, shewing neuerthelesse exceeding and maruelous equabilitie and lenity, while hee punisheth them in his Sonne, and not in vs. And therefore one degree of mercie denied, doth not straight enforce the deniall of others. God punisheth sinne in the reprobate with eternal punishments: & yet is he merciful, while he is not delighted with the death of him that dieth: but doth by differring, and mitigating the punishment, and by bestowing benefites inuite all men to repentance. When a Iudge putteth a robber to death, he executeth extreame iustice: yet may he be mercifull withall, if hee reioice not at the destruction of the man, but had rather hee were saued, if so the lawe permitted.\n\n[^3] *Temporall afflictions* belong to both: both vnto the godly and to the reprobate. These are either punishments, or the Crosse. The punishment, is either destruction or torment inflicted by order of iustice on the person giltie of sinne. And this is proper vnto the reprobate, because it is inflicted on them to this ende, that Gods iustice may bee satisfied. For the law bindeth all men, either to obedience, or to punishment.\n\n[^4]Obiection. *But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice.* Answere. They are a part of their punishment, though not their whole punishment. Nowe as euerie part of the Aire is called Aire, so euerie part of punishment, is punishment. The degrees therefore of the punishment and paines, which the wicked suffer, are to bee obserued. *The first degree is in this life.* For when the conscience of their misdeedes and wickednesse doth gnawe, vexe, and terrifie them, then beginneth their hellish and infernall worme. *The second degree is in temporall death:* When they departing out of this life without comfort, come into the place of torment and vexations, *Luke.* 16. *The third degree is at the day of iudgement,* when againe to euerie of their bodies, raised from the dead, their soules shalbee reunited. For then at length shall the paines of hell bee consummated, and shall fall in troupes together on both bodie and soule.\n\n*The Crosse,* is the affliction of the godly.[^5] For this is not properly a punishment, because it is not inflicted, that thereby Gods iustice shoulde bee satisfied for their sinnes. Nowe *the Crosse is of foure sortes,* which are drawen from the endes, for which it is laid on the godly. First, *the Chastisementes,*[^6] which GOD layeth on the godly, for the remnaunts of sinne in them, and oftentimes also for some peculiar sinnes committed by them, that they may bee admonished of their vncleannesse, and stirred to repentaunce, and the studie of godlinesse and good workes, least persisting in their sinnes, they bee condemned.\n\nFor they are not according to iustice inflicted, to bee any satisfaction or recompence for their sinnes: but according to mercie, for their amendment and saluation. For by these chastisementes they are admonished of the anger of GOD against sinnes, and of eternall punishment, which GOD will inflict on them, if they repent not. Secondly,[^7] *The proofes and tryals* of their faith, hope, inuocation, feare of GOD, and patience: that the elect may goe forwarde in these vertues, and the same also bee made knowen to others. Such was the affliction of Iob. Thirdly, *Martyrdomes,*[^8] which are testifications concerning their doctrine. For when the godly are, for the confession of true doctrine, pressed with calamities, or slaine, these afflictions are no punishmentes of certaine transgressions, but martyrdomes, whereby they testifie and witnesse, the doctrine of the gospell which they professe, to bee true, and doubt not to seale this with their bloud, and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort, which they did promise out of that doctrine, in their teaching vnto others. They witnesse also and testifie, that there remaineth another life, and an other iudgement after this life. Fourthly & lastly, the Crosse is their *Raunsome,* euen the obedience of Christ alone,[^9] which is a satisfaction for our sinnes, consisting of his whole humiliation, from the very first point of his Conception in the wombe, to his last agonie on the Crosse.\n\nA briefe type or table of mans afflictions.\\\nAfflictions are some Temporal In the wicked: as punishmentes properly, & in speciall so called. In the godly, as the Crosse: and that is, 1 *Chastisements.* 2 *Trials.* 3 *Martyrdome.* 4 *Raunsome.* Eternal: as the hellish torments of the damned.\n\n## 2 What are the causes of afflictions\n\n[^10] *SInne is the impellent cause (because it is an euill merite and deserueth euill) of punishmentes in the wicked, and also of the Crosse in the godlie:* yet after a diuers maner and in diuers respects. It is a cause of punishment in the wicked, that sinne may bee recompensed with iust punishment. In the godly, the cause of the Crosse is not to satisfie Gods iustice, but that sinne may be knowen, and so relinquished and put off. *The impellent cause* then of punishmentes in the wicked is their sin to be punished or recompensed.[^11] *The principall efficient cause* is the iustice of god inflicting punishmēt for sin. *Instrumentall causes* thereof are diuers:[^12] Angels and men, both good and bad, and all other creatures, which are all armed against sinners, and fight vnder GODS banner. *The finall cause* is, that the iustice of GOD may bee satisfied.\n\n[^13] *The causes of the crosse of the godlie are,* 1 *The acknowledgeing and purging out of sin.* God doth not giue the bridle vnto the godly, but by fatherly chastisementes restraineth, recalleth and amendeth them.[^14] 1. *Corin.* 11.32. *When wee are iudged, wee are iudged of the Lord.* Psalm. 119.71. *It is good for mee, O Lord, that thou hast humbled mee.* But hee giueth the raines to the wicked, that they may gallop to destruction: he endoweth them with the commodities of this life, and suffereth them to enioy a short ioy, thereby to shewe his loue towardes his creatures, and to conuince them of vnthankfulnes, and to take away al excuse from them. 2. *The hatred of the Diuell and the wicked.*[^15] Iohn. 15.19. *If ye were of the world, the world would loue you.* The Diuel especially lieth in wait & ambush against the church and assaulteth it, both by tyrants, and by heretiques, to pul many from God. 1. *Pet.* 5 8. *The diuel goeth about like a roaring Lyon.* 3. *The triall in exercise of godlines,*[^16] that we may bee established and go forward in spiritual gifts, and that both vnto our selues & others our hope, faith & patiēce may be made known. *Eccle.* 34.10. *He that hath not been tempted, what knoweth he?* So then it is apparant that glorying in prosperity is but vaine. *Rom.* 5.4. *Experience bringeth hope.* 4.[^17] *Particular defects and fallings in the Saints.* Diuers haue diuers defects: and therefore Gods chastisements also are diuers. God sheweth that hee is angry also with the sinnes of the godly, and is desirous that they returne from them. The scriptures are rise and ful of examples hereof: As in Dauid when he numbred the people, when he committed adultery, and added murther vnto it, God shewed his wrath in plaguing the people for the former, and in taking away by death the child borne in adultery, hee shewed his anger against his adultery. Againe, hee shewed how desirous hee was to haue him rise againe, by sending his Prophet to make his sinne knowen vnto him, and so to call him to repentance. So many times dealt he with the Israelites also, whose often falling, as also Gods often recalling them is in the Scripture frequent. 5. *The confirmation or testimonie of their doctrine in their martyrdomes.* Ioh. 21.18.[^18] Peter is foretold, by what death he should glorifie God, and confirme the doctrine of Christ which he preached. 6. *The glorious deliuery,* that is, the manifestation of the immeasureable wisedome, power, mercy, and iustice of God, in the miraculous & wonderful deliuerance of the church. God bringeth his into extreme dangers, & findeth out & sheweth a waie of deliuery, where no creature could saue or deliuer them. 1. *Sam.* 2.6. *He bringeth down to hel, and bringeth back againe.* 7. *The making of a conformity between the members and Christ their head,*[^19] *both in afflictions & in glory.* 2. Tim. 2.12. *If we suffer with him, we shal also raign with him.* Rom. 8.29. *Those which he knew before, he also predestinate to bee made like to the image of his sonne.* Ioh. 11.16. and. 16.20. Mat. 10.24. *The seruant is not greater than his Lord, neither the Disciple aboue his master.* 8. *The afflictions of the godly in this life are a testimony & confirmation of the iudgement and life to come.*[^20] Because the iustice and truth of God requireth, that at length it goe wel with the good, and il with the bad. But this commeth not so to passe in this life. Therefore there is remaining yet another life. And hence we are to aunswere the argument which the worlde vseth against the prouidence of God.\n\n*The Church of God* (say they) *is not the Church, because it is oppugned throughout the whole woorld, and troden vnder foote of al men.* Answere. This argument maie bee wel inuerted on this wise: The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned, and afflicted by the wicked and reprobate: Therefore they are the true Church, and the people of God, and are to be at length certainly, fullie, and gloriously deliuered, the wicked being cast into eternal tormentes. For God is iust and true: Therefore he wil be one daie a reuenger of those iniuries, whereby not onely the Godly in this life are hurt, but the glory also of God himselfe is by the wicked obscured, and darkened, and troden vnder foote.\n\n## 3. What are the comforts and consolations, which are to be opposed against afflictions\n\n*Of comforts in afflictions, some are proper vnto the Church, some are common to it with Philosophie.*[^21] *Proper,* are the first and two last of those, which shall be recited. The rest are common, and that but in outwarde shewe onely and in name,[^22] but not beeing further entered into and discoursed of 1. *Remission of sinnes and reconciliation vnto GOD.* This is the ground and foundation of the rest: Because without this wee cannot rightly apply the rest vnto vs, neither reape any comfort from them: But if this bee well setled, the rest follow of their owne accorde. For they who are not certaine of the remission of their sinnes, alwaies doubt, whether the promise of grace belong vnto them: but he who is certaine of this, knoweth that the anger of GOD, punishments and eternall death are taken away, and that those euils which are laide vpon him, are no punishment, but a fatherly chastisement, *Roman.* 5.1. *Beeing iustified by faith we haue peace toward GOD.* Againe: *If when we were enemies, we were reconciled to GOD, much more beeing reconciled wee shall bee saued.* Roman 8.3. *If GOD be on our side, who can be against vs?* The reason is, *because, take awaie the cause, and you take awaie the effect: take awaie sinne, and the punishment also of sinne is taken awaie.* 2. *The necessitie of obeying GOD,*[^23] *and the loue due vnto him.* The Godlie knowe, that they must obey the fatherly wil of GOD in suffering euils, both bicause he wil that they suffer them: and also because he hath so deserued of them, as that they ought for his sake to suffer far greater, and lastly because they are his fatherly chastisemēts. *Job.* 2.10. *Shall we receiue good at the hand of God, and not receiue euill?* Psal. 3.9.9. *I held my peace, because thou diddest it.* Iob. 1.21. *Blessed be the name of the Lord.* The Philosophers also say, *that it is patiētly to be suffred, which can not be altered or auoided, and that it is foolishnes to kicke against the prick.* But in the meane while they hold a fatal necessity, and in suffering calamities submit not themselues to god, neither acknowlege them to be a iust punishment, neither suffer thē to that end, as thereby to obey him. And therefore they find either smal or no comfort at al hereof.[^24] 3. *The worthines of vertue,* that is, of obedience towards God which is tru vertu, for which a man is not to cast away his courage in bearing the crosse. *Mat.* 10 37. & 16.25. *He that hateth not his father and mother for my sake, is not worthy of me. He that seeketh to saue his soule, shall leese it.* This dignity of vertue doe the Philosophers most of all vrge, but coldly,[^25] because they are destitute of true vertues. 4. *A good conscience.* The godly are assured of remission of sinnes in Christ, and haue a purpose to obey God: and therefore beare a good conscience vnto themselues in Christ. The Philosophers comfort not theirs on this maner. For the Philosophers beeing once afflicted, thinketh, why doth not good fortune followe a good conscience? And therefore hee murmureth against God, and fretteth, as did Cato and others. 5. *The finall causes in their chastisementes, trials,*[^26] *and Martyrdomes.* Those causes are, first, *Gods glorie.* The torment is lesse to the godly, when they know that GOD is honoured by their sufferings, and that thereby they shewe their thankefulnesse vnto him. *Psalm.* 119.75. *Thou art iust, O Lorde, and thy iudgements are right.* Secondly, *Our saluation, which is accomplished by afflictions.* Psalm. 119.71. *It is good for mee that I haue beene afflicted.* 1. Cor. 11.32. *When wee are iudged we are chastened of the Lorde, because wee shoulde not bee condemned with the woorlde.* Thirdly, *the saluation of others,* that is, their conuersion and confirming. For *Actes* 5. *The Apostles reioyced* (euen because they sawe many by their ministerie to bee conuerted vnto GOD, and faith to bee confirmed in others, by the example of their afflictions and constancy in the truth and doctrine) *that they were counted woorthy to suffer rebuke for Christs name.* The Philosophers say, *It is a good end for which thou sufferest, that thou maiest saue thy country, and attaine vnto euerlasting renowme and glory.* But yet in the meane season, wretched man, hee thinketh, what will these thinges profite me, when my selfe perish? But we are chastised that wee may not perish with the world.[^27] 6. *The conference and comparing together of euentes.* It is better for a short time to be chastised of the Lord, with certaine and assured hope of a glorious deliuery, than to liue in plenty and aboundaunce of thinges, and to be pulled from God, and to run into euerlasting perdition.\n\nThe Philosophers conferring and comparing euils together, finde but little good, arising out of so manie euils:[^28] Because the true good, for the obtaining whereof they suffer euils, they are wholy ignoraunt of. 7. *The hope of recompence.* Matth. 5.12. *Your rewarde is great in heauen.* Wee knowe that there remaine other blessinges for vs after this life, nothing to be compared with these momentary afflictions. Euen in this life also the Godlie receiue grater blessinges than other man. For they haue GOD pacified and pleased with them, and other spirituall giftes, and the beginning of eternall life. Therefore also corporall blessinges are profitable for their saluation. *Marc.* 10.29. *There is no man that hath forsaken house, or bretheren, or children, or landes, for my sake, and the Ghospels, but hee shall receiue a hundred-fould nowe at this present, and in the woorlde to come eternall life.* Psalm. 37.16. *A small thing to the iust man is better than great riches to the wicked.* Roman. 5.3. *Wee reioyce in tribulations.* A recompence in small euils doth in some sort comfort the Philosophers, but in great euils not at all: because they thinke that they hadde rather want that recompence, than buie it so deare: the reason whereof is, because the recompence is but vncertaine, small, and transitorie. 8. *The example of the Sonne of GOD. For the seruaunt is not aboue his Maister,* Iohn 15.20.[^29] And God will haue vs to bee made like to the image of his Sonne. *Roman.* 8.29. And *Philip.* 2.5. *Let the same minde bee in you that was euen in Christ Jesus.* 2. Cor. 8.9. *IESVS CHRIST beeing rich for your sakes, became poore.* Let vs accompany therefore Christ in ignominy and in glory. For both the thankfulnesse, which we owe, requireth this: and seeing Christ hath died, not for his owne profite, but for ours, why shoulde wee refuse to suffer any thing for our owne profite and commodity? Likewise, *the examples of other holy and godly men,* who haue suffered with the sauing both of themselues & others, & haue not perished in afflictions, but haue beene maruailouslie saued & preserued. *Mat.* 5. *So did they persecute the Prophets, which haue beene before you.* The examples therefore of holy Martyrs doe comfort and hearten vs, while we thinke, that we are not better than they, but rather woorse. And therefore ought wee much more patiently to beare our crosse. Againe, *seeing they haue beene preserued by GOD amiddest their afflictions, and haue escaped out of them, wee haue confidence also that wee shall bee preserued and deliuered,* because the Loue of GOD towardes his is immutable, and knoweth no chaunge. 9.[^30] *The presence and assistaunce of GOD in all cases and chances of our life.* Wee know that God hath a care of vs euen in our crosse: that he will defend, comfort, strengthen, and establish vs by his spirite, that wee may not through griefe and paine forsake him. 1. *Cor.* 10.13. *God doth not suffer vs to be tempted aboue our power.* Psal. 19.15. *I am with him in his tribulation.* Iohn. 14.16. *I will send you another comforter.* Iohn. 14.23. *I & my father will come vnto him.* Ioh. 14.18. *I will not leaue you comfortles.* Esay. 49.15. *Can a woman forget her child, and not haue compassion on the Son of her wombe? Though shee should forget,*[^31] *yet will I not forget thee.* 10 *The finall and full deliuerie.* For as of punishment, so also of deliuerie there are three degrees. The first is *in this life,* where we haue the beginning of eternall life. The second is *in our bodily death,* when the soul is caried into Abrahams bosome. The third is *after the resurrection of our bodies,* when wee shall bee both in body and soule perfectly blessed, that is, fully deliuered from all both sinne and punishment. Ioh. 10.28. *No man shall plucke them out of mine hande.* Rom. 8.30. *Whom he iustified, them also he glorified.* Reu. 21.4. *God shall wipe away all teares from their eies.* Wherefore as the first consolation is the foundation and beginning, so this last is the finishing and accomplishment of all the rest.\n\n[^1]: Why the punishment of sinne ought to bee eternall.\n[^2]: How Gods mercie and his iustice stand together in inflicting eternall punishment.\n[^3]: Temporal afflictions belong both to the wicked and the godly.\n[^4]: In the wicked they are punishmentes, in the godly the crosse.\n[^5]: The Crosse of the godly is of foure sortes.\n[^6]: 1. Chastisements.\n[^7]: 2. Tryals.\n[^8]: 3. Martyrdomes.\n[^9]: 4. Raunsome.\n[^10]: The impellent cause, sinne.\n[^11]: The chiefe efficient, Gods iustice.\n[^12]: Instrumental causes, all creatures.\n[^13]: The causes of the crosse of the godly.\n[^14]: 1. The acknowledging, and relinquishing of sinne.\n[^15]: 2. The hatred of the Diuel and wicked men.\n[^16]: 3. The trial or exercise of godlines.\n[^17]: 4. Particular defects in the godlie.\n[^18]: 5. The confirmation and testimony of the truth by their martyrdome. 6. Their glorious deliuerie.\n[^19]: 7. A conformitie between them and Christ.\n[^20]: 8. A confirmation of the life to come.\n[^21]: Comforts in afflictions.\n[^22]: Remission of sins, and reconciliation vnto God.\n[^23]: 2. The necessitie of obeying God, and the loue which we ow him.\n[^24]: 3. The worthines of vertue.\n[^25]: 4. A good conscience.\n[^26]: 5. The final causes of their afflictions.\n[^27]: 6. The comparing of ends & euentes.\n[^28]: 7. The hope of recompence.\n[^29]: 8. The Examples of Christ and his Saintes who haue suffered before vs.\n[^30]: 9. The certaine presence and assistance of god\n[^31]: 10. The final and ful deliuerie."},{"number":24,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[12],"paragraphs":[],"clauses":[],"items":[{"question":"Seeing then by the iust indgement of God, we are subiect both to temporall, and eternall punishments; is there yet any meanes or way remaining, whereby we may be deliuered from these punishments, & be reconciled to God?","answer":"GOD will haue his iustice satisfied: wherefore it is necessary that wee satisfy, either by our selues, or by another.","segments":[{"text":"GOD will haue his iustice satisfied: wherefore it is necessary that","proofs":["Exodus 20:5","23:7"],"refs":[{"printed":"Exodus 20:5","osis":["Exod.20.5"]},{"printed":"23:7","osis":["Exod.23.7"]}],"note":null},{"text":"wee satisfy, either by our selues, or by another.","proofs":["Romans 8:3"],"refs":[{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]}],"text":null},{"number":25,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[13],"paragraphs":[],"clauses":[],"items":[{"question":"Are we able to satisfie by our selues?","answer":"Not a whit. Naie rather we doe euerie day increase our debt.","segments":[{"text":"Not a whit. Naie rather we doe euerie day increase our debt.","proofs":["Job 9:2–3","15:15","Matthew 6:12"],"refs":[{"printed":"Job 9:2–3","osis":["Job.9.2-Job.9.3"]},{"printed":"15:15","osis":["Job.15.15"]},{"printed":"Matthew 6:12","osis":["Matt.6.12"]}],"note":null}],"items":[]}],"text":null},{"number":26,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[14],"paragraphs":[],"clauses":[],"items":[{"question":"Is there any creature able in heauen or in earth, which is only a creature, to satisfie for vs?","answer":"None. For first, God will not punish that sin in any other creature, which man hath committed. And further, neither can that which is nothing but a creature, sustaine the wrath of god against sinne, and deliuer others from it.","segments":[{"text":"None. For first, God will not punish that sin in any other creature, which man hath committed. And further, neither can that which is nothing but a creature, sustaine the wrath of god against sinne, and","proofs":["Hebrews 2:14"],"refs":[{"printed":"Hebrews 2:14","osis":["Heb.2.14"]}],"note":null},{"text":"deliuer others from it.","proofs":["Psalm 130:3","Job 4:18","25:5"],"refs":[{"printed":"Psalm 130:3","osis":["Ps.130.3"]},{"printed":"Job 4:18","osis":["Job.4.18"]},{"printed":"25:5","osis":["Job.25.5"]}],"note":null}],"items":[]}],"text":null},{"number":27,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[15],"paragraphs":[],"clauses":[],"items":[{"question":"What manner of Mediatour then and deliuerer must wee seeke for?","answer":"Such a one verily, as is verie man, & perfectly iust, and yet in power aboue al creatures, that is, who also is verie God.","segments":[{"text":"Such a one verily, as is verie man, & perfectly iust, and yet in power aboue al creatures, that is, who also is verie God.","proofs":["1 Corinthians 15:21, 25","Jeremiah 23:6","Isaiah 53:11","2 Corinthians 5:14","Hebrews 7:16","Isaiah 7:14","Romans 8:3"],"refs":[{"printed":"1 Corinthians 15:21, 25","osis":["1Cor.15.21","1Cor.15.25"]},{"printed":"Jeremiah 23:6","osis":["Jer.23.6"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"2 Corinthians 5:14","osis":["2Cor.5.14"]},{"printed":"Hebrews 7:16","osis":["Heb.7.16"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"Romans 8:3","osis":["Rom.8.3"]}],"note":null}],"items":[]}],"text":null},{"number":28,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[16],"paragraphs":[],"clauses":[],"items":[{"question":"Wherefore is it necessarie that he be verie man, and that perfectly iust too?","answer":"Because the iustice of God requireth that the same humane nature which hath sinned, doe it selfe likewise make recompence for sinne: But hee that is himselfe a sinner, cannot make recompence for others.","segments":[{"text":"Because the iustice of God requireth that the same humane nature which hath sinned, doe it selfe likewise make recompence for sinne: But hee that is himselfe a sinner,","proofs":["Romans 5:12, 17"],"refs":[{"printed":"Romans 5:12, 17","osis":["Rom.5.12","Rom.5.17"]}],"note":null},{"text":"cannot make recompence for others.","proofs":["1 Peter 3:18"],"refs":[{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null}],"items":[]}],"text":null},{"number":29,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[17],"paragraphs":[],"clauses":[],"items":[{"question":"Why must he also be verie God?","answer":"That he might by the power of his Godhead sustaine in his flesh the burden of Gods wrath, and might recouer & restore vnto vs that righteousnesse and life which we lost.","segments":[{"text":"That he might by the power of his Godhead sustaine in his flesh the burden of Gods wrath, and","proofs":["Isaiah 55:3","18","Acts 2:24","1 Peter 3:18"],"refs":[{"printed":"Isaiah 55:3","osis":["Isa.55.3"]},{"printed":"18","osis":["Isa.18"]},{"printed":"Acts 2:24","osis":["Acts.2.24"]},{"printed":"1 Peter 3:18","osis":["1Pet.3.18"]}],"note":null},{"text":"might recouer & restore vnto vs that righteousnesse and life which we lost.","proofs":["1 John 1:2","Acts 20:28","John 3:16"],"refs":[{"printed":"1 John 1:2","osis":["1John.1.2"]},{"printed":"Acts 20:28","osis":["Acts.20.28"]},{"printed":"John 3:16","osis":["John.3.16"]}],"note":null}],"items":[]}],"text":null},{"number":30,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[18],"paragraphs":[],"clauses":[],"items":[{"question":"And who is that Mediatour, which is together both very God, and a very perfectly iust man.","answer":"Euen our Lord Iesus Christ, who is made to vs of God wisedome, righteousnesse, sanctification, and redemption.","segments":[{"text":"Euen our Lord Iesus Christ, who is made to vs of God wisedome, righteousnesse, sanctification, and","proofs":["Matthew 1:23","1 Timothy 3:16","John 14:16","1 Timothy 2:5","Luke 2:11"],"refs":[{"printed":"Matthew 1:23","osis":["Matt.1.23"]},{"printed":"1 Timothy 3:16","osis":["1Tim.3.16"]},{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Timothy 2:5","osis":["1Tim.2.5"]},{"printed":"Luke 2:11","osis":["Luke.2.11"]}],"note":null},{"text":"redemption.","proofs":["1 Corinthians 1:30"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]}],"note":null}],"items":[]}],"text":null},{"number":31,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[19],"paragraphs":[],"clauses":[],"items":[{"question":"Whence knowest thou this?","answer":"Out of the gospell, which God first made knowen in Paradise, & afterwards did spread it abroad by the Patriarks & Prophets: shadowed it by sacrifices & other ceremonies of the law: & lastly accōplished it by his only begotten Son.","segments":[{"text":"Out of the gospell, which God first made knowen in Paradise, & afterwards","proofs":["Genesis 3:15"],"refs":[{"printed":"Genesis 3:15","osis":["Gen.3.15"]}],"note":null},{"text":"did spread it abroad by the Patriarks & Prophets:","proofs":["Genesis 22:18","49:10–11","Romans 1:2","Hebrews 1:1","Acts 3:22","10:43"],"refs":[{"printed":"Genesis 22:18","osis":["Gen.22.18"]},{"printed":"49:10–11","osis":["Gen.49.10-Gen.49.11"]},{"printed":"Romans 1:2","osis":["Rom.1.2"]},{"printed":"Hebrews 1:1","osis":["Heb.1.1"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]},{"printed":"10:43","osis":["Acts.10.43"]}],"note":null},{"text":"shadowed it by sacrifices & other ceremonies of the law: & lastly","proofs":["John 5:46","Hebrews 10:7"],"refs":[{"printed":"John 5:46","osis":["John.5.46"]},{"printed":"Hebrews 10:7","osis":["Heb.10.7"]}],"note":null},{"text":"accōplished it by his only begotten Son.","proofs":["Romans 10:4","Galatians 4:4","3:24","Hebrews 13:8"],"refs":[{"printed":"Romans 10:4","osis":["Rom.10.4"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]},{"printed":"3:24","osis":["Gal.3.24"]},{"printed":"Hebrews 13:8","osis":["Heb.13.8"]}],"note":null}],"items":[]}],"text":null},{"number":32,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[20],"paragraphs":[],"clauses":[],"items":[{"question":"Is then saluation restored by Christ to all men, who perished in Adam?","answer":"Not to al: but to those only who by a true faith are engraffed into him, & receiue his benefits.","segments":[{"text":"Not to al: but to those only who by a true faith are engraffed into him, & receiue his benefits.","proofs":["John 1:12","3:36","Isaiah 53:11","Psalm 2:12","Romans 11:20","Hebrews 4:2","10:39"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"3:36","osis":["John.3.36"]},{"printed":"Isaiah 53:11","osis":["Isa.53.11"]},{"printed":"Psalm 2:12","osis":["Ps.2.12"]},{"printed":"Romans 11:20","osis":["Rom.11.20"]},{"printed":"Hebrews 4:2","osis":["Heb.4.2"]},{"printed":"10:39","osis":["Heb.10.39"]}],"note":null}],"items":[]}],"text":null},{"number":33,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[21],"paragraphs":[],"clauses":[],"items":[{"question":"What is faith?","answer":"It is not only a knowlege, whereby I surely assent to al things which God hath reuealed vnto vs in his word, but also an assured trust kindled in my heart by the holy ghost thorough the gospel, whereby I make my repose in God, being assuredly resolued, that remissiō of sins, euerlasting righteousnes & life is giuen not to others only, but to me also, and that freely through the mercy of God, for the merit of Christ alone.","segments":[{"text":"It is not only a knowlege, whereby I surely assent to al things which God hath reuealed vnto vs in his word, but also an assured","proofs":["Hebrews 11:13","James 2:19","Galatians 2:20"],"refs":[{"printed":"Hebrews 11:13","osis":["Heb.11.13"]},{"printed":"James 2:19","osis":["Jas.2.19"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null},{"text":"trust kindled in my","proofs":["Romans 4:16","5:1","10:10","James 1:8"],"refs":[{"printed":"Romans 4:16","osis":["Rom.4.16"]},{"printed":"5:1","osis":["Rom.5.1"]},{"printed":"10:10","osis":["Rom.10.10"]},{"printed":"James 1:8","osis":["Jas.1.8"]}],"note":null},{"text":"heart by the holy","proofs":["Romans 1:16","10:17","1 Corinthians 1:21","Mark 16:16","Acts 16:14"],"refs":[{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"10:17","osis":["Rom.10.17"]},{"printed":"1 Corinthians 1:21","osis":["1Cor.1.21"]},{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Acts 16:14","osis":["Acts.16.14"]}],"note":null},{"text":"ghost thorough the gospel, whereby I make my repose in God, being assuredly resolued, that remissiō of sins, euerlasting righteousnes & life","proofs":["Matthew 16:17","John 3:5","Galatians 5:22","Philippians 1:19"],"refs":[{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Galatians 5:22","osis":["Gal.5.22"]},{"printed":"Philippians 1:19","osis":["Phil.1.19"]}],"note":null},{"text":"is giuen not to others only, but to me also, and that freely through the mercy of God, for the","proofs":["Habakkuk 2:4","Matthew 9:2","Ephesians 2:7–9","Romans 5:1"],"refs":[{"printed":"Habakkuk 2:4","osis":["Hab.2.4"]},{"printed":"Matthew 9:2","osis":["Matt.9.2"]},{"printed":"Ephesians 2:7–9","osis":["Eph.2.7-Eph.2.9"]},{"printed":"Romans 5:1","osis":["Rom.5.1"]}],"note":null},{"text":"merit of Christ alone.","proofs":["Romans 3:24–25","Acts 10:43"],"refs":[{"printed":"Romans 3:24–25","osis":["Rom.3.24-Rom.3.25"]},{"printed":"Acts 10:43","osis":["Acts.10.43"]}],"note":null}],"items":[]}],"text":null},{"number":34,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[22],"paragraphs":[],"clauses":[],"items":[{"question":"What are those thinges which are necessarie for a Christian man to beleeue?","answer":"All things which are promised vs in the gospel: the sum whereof is briefely comprised in the Creed of the Apostles, or in the Articles of the Catholick & vndoubted faith of all Christians.","segments":[{"text":"All things which are promised vs in the gospel: the sum whereof is briefely comprised in the Creed of the Apostles, or in the Articles of the Catholick & vndoubted faith of all Christians.","proofs":["John 20:31","Matthew 28:10"],"refs":[{"printed":"John 20:31","osis":["John.20.31"]},{"printed":"Matthew 28:10","osis":["Matt.28.10"]}],"note":null}],"items":[]}],"text":null},{"number":35,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[23],"paragraphs":[],"clauses":[],"items":[{"question":"Which is that Creede?","answer":"I Beleue in God the father almighty, maker of heauē & earth. And in Iesus Christ his only Son, our Lord: which was cōceiued by the holy ghost, born of the virgin Mary, suffered vnder Pontius Pilate, was crucified, dead & buried, he descended into hell, the third day he rose again frō the dead, he ascended into heauen, & sitteth at the right hand of God the father almighty, from thence shal he come to iudge the quick & the dead. I beleue in the holy ghost, the holy catholick church, the communion of saints, the forgiuenes of sins, the resurrection of the body, and the life euerlasting. AMEN.","segments":[{"text":"I Beleue in God the father almighty, maker of heauē & earth. And in Iesus Christ his only Son, our Lord: which was cōceiued by the holy ghost, born of the virgin Mary, suffered vnder Pontius Pilate, was crucified, dead & buried, he descended into hell, the third day he rose again frō the dead, he ascended into heauen, & sitteth at the right hand of God the father almighty, from thence shal he come to iudge the quick & the dead. I beleue in the holy ghost, the holy catholick church, the communion of saints, the forgiuenes of sins, the resurrection of the body, and the life euerlasting.","proofs":[],"refs":[],"note":null},{"text":"AMEN.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":36,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[24],"paragraphs":[],"clauses":[],"items":[{"question":"Into how manie parts is this Creede diuided?","answer":"Into three parts. The first is, of the eternall father & our creation. The second, of the Sonne & our redemption. The third, of the holie ghost & our sanctification.","segments":[{"text":"Into three parts. The first is, of the eternall father & our creation. The second, of the Sonne & our redemption. The third, of the holie ghost & our sanctification.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":37,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[25],"paragraphs":[],"clauses":[],"items":[{"question":"Seeing there is but one onlie substance of God, why namest thou these three? The Father, the Sonne, and the holie Ghost.","answer":"Because God hath so manifested himselfe in his woorde: that these three distinct persons are that one true euerlasting God.","segments":[{"text":"","proofs":["Deuteronomy 6:4","Ephesians 4:6","Isaiah 44:6","45:5","1 Corinthians 8:4"],"refs":[{"printed":"Deuteronomy 6:4","osis":["Deut.6.4"]},{"printed":"Ephesians 4:6","osis":["Eph.4.6"]},{"printed":"Isaiah 44:6","osis":["Isa.44.6"]},{"printed":"45:5","osis":["Isa.45.5"]},{"printed":"1 Corinthians 8:4","osis":["1Cor.8.4"]}],"note":null},{"text":"Because God hath so manifested himselfe in his woorde: that these three distinct persons are that one true euerlasting God.","proofs":["Isaiah 61:1","Luke 4:18","Psalm 110:1","Matthew 3:16–17","28:19","John 14:26","15:26","Titus 3:5–6","Ephesians 2:18","2 Corinthians 13:13","Galatians 4:6","1 John 5:7"],"refs":[{"printed":"Isaiah 61:1","osis":["Isa.61.1"]},{"printed":"Luke 4:18","osis":["Luke.4.18"]},{"printed":"Psalm 110:1","osis":["Ps.110.1"]},{"printed":"Matthew 3:16–17","osis":["Matt.3.16-Matt.3.17"]},{"printed":"28:19","osis":["Matt.28.19"]},{"printed":"John 14:26","osis":["John.14.26"]},{"printed":"15:26","osis":["John.15.26"]},{"printed":"Titus 3:5–6","osis":["Titus.3.5-Titus.3.6"]},{"printed":"Ephesians 2:18","osis":["Eph.2.18"]},{"printed":"2 Corinthians 13:13","osis":["2Cor.13.13"]},{"printed":"Galatians 4:6","osis":["Gal.4.6"]},{"printed":"1 John 5:7","osis":["1John.5.7"]}],"note":null}],"items":[]}],"text":null},{"number":38,"title":"OF THE FATHER","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[26],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou, when thou saiest, I beleeue in God the Father almightie, maker of heauen and earth?","answer":"I beleeue the euerlasting father of our Lord Iesus Christ who hath made of nothing heauen & earth, with all that are in them, who like-wise vpholdeth and gouerneth the same by his eternal Counsel and prouidence; to bee my God & my Father for Christes sake: and therefore I doe so trust in him, and so relie on him, that I make no doubt, but he will prouide all things necessarie both for my soule and bodie. And further whatsoeuer euils he sendeth on mee in this troublesome life, hee will turne them to my safety, seeing both he is able to doe it, as beeing God almightie; and willing to doe it, as beeing a bountifull father.","segments":[{"text":"I beleeue the euerlasting father of our Lord Iesus Christ who hath made of nothing heauen & earth, with all that are in them, who like-wise vpholdeth and","proofs":["Genesis 1–2","Psalm 33:6","Job 33:4","Acts 4:24","14:15","Isaiah 45:7"],"refs":[{"printed":"Genesis 1–2","osis":["Gen.1-Gen.2"]},{"printed":"Psalm 33:6","osis":["Ps.33.6"]},{"printed":"Job 33:4","osis":["Job.33.4"]},{"printed":"Acts 4:24","osis":["Acts.4.24"]},{"printed":"14:15","osis":["Acts.14.15"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]}],"note":null},{"text":"gouerneth the same by his eternal Counsel and prouidence;","proofs":["Psalm 104:3","115:3","Matthew 10:29","Hebrews 1:3","Romans 11:36"],"refs":[{"printed":"Psalm 104:3","osis":["Ps.104.3"]},{"printed":"115:3","osis":["Ps.115.3"]},{"printed":"Matthew 10:29","osis":["Matt.10.29"]},{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"Romans 11:36","osis":["Rom.11.36"]}],"note":null},{"text":"to bee my God & my Father for Christes sake: and therefore I doe so trust in him, and so relie on him, that I make no doubt, but he will prouide all things","proofs":["John 1:12","Romans 8:15","Galatians 4:5–7","Ephesians 1:5"],"refs":[{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"Romans 8:15","osis":["Rom.8.15"]},{"printed":"Galatians 4:5–7","osis":["Gal.4.5-Gal.4.7"]},{"printed":"Ephesians 1:5","osis":["Eph.1.5"]}],"note":null},{"text":"necessarie both for my soule and bodie. And further whatsoeuer euils he sendeth on mee in this troublesome life, hee will","proofs":["Psalm 55:23","Matthew 6:26","Luke 12:22"],"refs":[{"printed":"Psalm 55:23","osis":["Ps.55.23"]},{"printed":"Matthew 6:26","osis":["Matt.6.26"]},{"printed":"Luke 12:22","osis":["Luke.12.22"]}],"note":null},{"text":"turne them to my safety, seeing both he is able to doe it, as beeing","proofs":["Romans 8:28"],"refs":[{"printed":"Romans 8:28","osis":["Rom.8.28"]}],"note":null},{"text":"God almightie; and willing to doe it, as beeing","proofs":["Isaiah 46:4","Romans 10:12","8:38"],"refs":[{"printed":"Isaiah 46:4","osis":["Isa.46.4"]},{"printed":"Romans 10:12","osis":["Rom.10.12"]},{"printed":"8:38","osis":["Rom.8.38"]}],"note":null},{"text":"a bountifull father.","proofs":["Matthew 6","7:9–11"],"refs":[{"printed":"Matthew 6","osis":["Matt.6"]},{"printed":"7:9–11","osis":["Matt.7.9-Matt.7.11"]}],"note":null}],"items":[]}],"text":null},{"number":39,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[27],"paragraphs":[],"clauses":[],"items":[{"question":"What is the prouidence of God?","answer":"The Almighty power of God euery where present, whereby hee doth as it were with his hand vphold & gouerne heauen & earth, with all the creatures therin: So that those thinges which growe in the earth, as likewise raine and drouth, fruitfulnes & barrainnes, meat & drink, health and siknesse, riches and pouertie, in a woord, all things come not rashly or by chance, but by his fatherly counsell and will.","segments":[{"text":"The Almighty power of God euery where present, whereby hee doth as it were with his hand vphold &","proofs":["Acts 17:25","Psalm 94:9","Isaiah 29:15","Ezekiel 8:12"],"refs":[{"printed":"Acts 17:25","osis":["Acts.17.25"]},{"printed":"Psalm 94:9","osis":["Ps.94.9"]},{"printed":"Isaiah 29:15","osis":["Isa.29.15"]},{"printed":"Ezekiel 8:12","osis":["Ezek.8.12"]}],"note":null},{"text":"gouerne heauen & earth, with all the creatures therin: So that those thinges which growe in the earth, as likewise raine and drouth, fruitfulnes & barrainnes, meat &","proofs":["Hebrews 1:2–3"],"refs":[{"printed":"Hebrews 1:2–3","osis":["Heb.1.2-Heb.1.3"]}],"note":null},{"text":"drink,","proofs":["Jeremiah 5:24","Acts 14:17"],"refs":[{"printed":"Jeremiah 5:24","osis":["Jer.5.24"]},{"printed":"Acts 14:17","osis":["Acts.14.17"]}],"note":null},{"text":"health and siknesse,","proofs":["John 9:3"],"refs":[{"printed":"John 9:3","osis":["John.9.3"]}],"note":null},{"text":"riches and pouertie, in a woord, all things come not rashly or by chance, but by his fatherly counsell and will.","proofs":["Proverbs 22:2"],"refs":[{"printed":"Proverbs 22:2","osis":["Prov.22.2"]}],"note":null}],"items":[]}],"text":null},{"number":40,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[28],"paragraphs":[],"clauses":[],"items":[{"question":"What doth this knowledge of the Creation and prouidence of God profite vs?","answer":"That in aduersitie wee may bee patient, and thankfull in prosperitie, & haue hereafter our chiefest hope reposed in God our most faithfull father, beeing sure that there is nothing which may withdrawe vs from his loue, for as much as all creatures are so in his power, that without his will they are not able not only to do any thing, but not so much as once to moue.","segments":[{"text":"That in aduersitie wee may bee patient, and","proofs":["Romans 5:3","James 1:3","Job 1:21"],"refs":[{"printed":"Romans 5:3","osis":["Rom.5.3"]},{"printed":"James 1:3","osis":["Jas.1.3"]},{"printed":"Job 1:21","osis":["Job.1.21"]}],"note":null},{"text":"thankfull in prosperitie, &","proofs":["Deuteronomy 8:10","1 Thessalonians 5:18"],"refs":[{"printed":"Deuteronomy 8:10","osis":["Deut.8.10"]},{"printed":"1 Thessalonians 5:18","osis":["1Thess.5.18"]}],"note":null},{"text":"haue hereafter our chiefest hope reposed in God our most faithfull father, beeing sure that there is nothing which may","proofs":["Romans 5:4–5"],"refs":[{"printed":"Romans 5:4–5","osis":["Rom.5.4-Rom.5.5"]}],"note":null},{"text":"withdrawe vs from his loue, for as much as all creatures are so in his power, that without his will they are not","proofs":["Romans 8:38–39"],"refs":[{"printed":"Romans 8:38–39","osis":["Rom.8.38-Rom.8.39"]}],"note":null},{"text":"able not only to do any thing, but not so much as once to moue.","proofs":["Job 1:12","2:6","Proverbs 21:1","Acts 17:25"],"refs":[{"printed":"Job 1:12","osis":["Job.1.12"]},{"printed":"2:6","osis":["Job.2.6"]},{"printed":"Proverbs 21:1","osis":["Prov.21.1"]},{"printed":"Acts 17:25","osis":["Acts.17.25"]}],"note":null}],"items":[]}],"text":null},{"number":41,"title":"OF THE SONNE","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[29],"paragraphs":[],"clauses":[],"items":[{"question":"Why is the Sonne of God called Jesus, that is, a Sauiour?","answer":"Because he saueth vs from al our sinnes: Neither ought any safety to bee sought for from any other, nor can elsewhere be found.","segments":[{"text":"Because he saueth vs from al our sinnes: Neither ought any safety to bee sought for from any other, nor","proofs":["Matthew 1:21","Hebrews 7:25"],"refs":[{"printed":"Matthew 1:21","osis":["Matt.1.21"]},{"printed":"Hebrews 7:25","osis":["Heb.7.25"]}],"note":null},{"text":"can elsewhere be found.","proofs":["Acts 4:12"],"refs":[{"printed":"Acts 4:12","osis":["Acts.4.12"]}],"note":null}],"items":[]}],"text":null},{"number":42,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[30],"paragraphs":[],"clauses":[],"items":[{"question":"Doe they then beleeue in the only Sauiour Jesus, who seeke for happinesse and safety of the Saintes, or of themselues, or elsewhere?","answer":"No. For although in worde they boast themselues of him as their sauiour, yet indeed they deny the onlie Sauiour Iesus. For it must needes be that either Iesus is not a perfect Sauior, or that they, who embrace him as their Sauiour with a true faith, possesse all thinges in him which are required vnto saluation.","segments":[{"text":"No. For although in worde they boast themselues of him as their sauiour, yet indeed they deny the onlie Sauiour Iesus. For it must needes be that either Iesus is not a perfect Sauior, or that they, who embrace him as their Sauiour with a true faith, possesse all thinges in him which","proofs":["1 Corinthians 1:13, 30","Galatians 5:4"],"refs":[{"printed":"1 Corinthians 1:13, 30","osis":["1Cor.1.13","1Cor.1.30"]},{"printed":"Galatians 5:4","osis":["Gal.5.4"]}],"note":null},{"text":"are required vnto saluation.","proofs":["Hebrews 12:2","Isaiah 9:6","Colossians 1:19–20","2:10","Isaiah 43:11, 25","John 1:16"],"refs":[{"printed":"Hebrews 12:2","osis":["Heb.12.2"]},{"printed":"Isaiah 9:6","osis":["Isa.9.6"]},{"printed":"Colossians 1:19–20","osis":["Col.1.19-Col.1.20"]},{"printed":"2:10","osis":["Col.2.10"]},{"printed":"Isaiah 43:11, 25","osis":["Isa.43.11","Isa.43.25"]},{"printed":"John 1:16","osis":["John.1.16"]}],"note":null}],"items":[]}],"text":null},{"number":43,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[31],"paragraphs":[],"clauses":[],"items":[{"question":"Why is he called Christ, that is, annointed?","answer":"Because hee was ordained of the Father, and annointed of the holy Ghost the chiefe Prophet and Doctour: who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption; And the high-Priest, who with that one onely Sacrifice of his bodie hath redeemed vs, and doth continuallie make intercession to his father for vs. And a king, who ruleth vs by his word and spirit, and defendeth and maintaineth that saluation which hee hath purchased for vs.","segments":[{"text":"Because hee was ordained of the Father, and annointed of the holy Ghost the chiefe Prophet and","proofs":["Psalm 45:8","Hebrews 1:9","Deuteronomy 18:15","Acts 3:22"],"refs":[{"printed":"Psalm 45:8","osis":["Ps.45.8"]},{"printed":"Hebrews 1:9","osis":["Heb.1.9"]},{"printed":"Deuteronomy 18:15","osis":["Deut.18.15"]},{"printed":"Acts 3:22","osis":["Acts.3.22"]}],"note":null},{"text":"Doctour: who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption; And the high-Priest, who with that one onely Sacrifice of his bodie hath","proofs":["John 1:18","15:15","Matthew 11:27","Psalm 110:4","Hebrews 7:21","10:12"],"refs":[{"printed":"John 1:18","osis":["John.1.18"]},{"printed":"15:15","osis":["John.15.15"]},{"printed":"Matthew 11:27","osis":["Matt.11.27"]},{"printed":"Psalm 110:4","osis":["Ps.110.4"]},{"printed":"Hebrews 7:21","osis":["Heb.7.21"]},{"printed":"10:12","osis":["Heb.10.12"]}],"note":null},{"text":"redeemed vs, and doth continuallie","proofs":["Romans 8:34","5:9–10"],"refs":[{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"5:9–10","osis":["Rom.5.9-Rom.5.10"]}],"note":null},{"text":"make intercession to his father for vs. And a king, who ruleth vs by his word and spirit, and defendeth and","proofs":["Psalm 2:6","Luke 1:33"],"refs":[{"printed":"Psalm 2:6","osis":["Ps.2.6"]},{"printed":"Luke 1:33","osis":["Luke.1.33"]}],"note":null},{"text":"maintaineth that saluation which hee hath purchased for vs.","proofs":["Matthew 28:18","John 10:28"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null}],"items":[]}],"text":null},{"number":44,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[32],"paragraphs":[],"clauses":[],"items":[{"question":"But why art thou called a Christian?","answer":"Because through faith I am a member of Iesus christ, and partaker of his annointing, that both I may confesse his name, & present my selfe vnto him a liuely sacrifice of thankfulnes, and also may in this life fight against sin and satan with a free & good cōscience, & afterward enioy an euerlasting kingdom with christ ouer al creatures.","segments":[{"text":"Because through faith I am a member of Iesus christ, and","proofs":["Acts 11:26","1 Corinthians 6:15"],"refs":[{"printed":"Acts 11:26","osis":["Acts.11.26"]},{"printed":"1 Corinthians 6:15","osis":["1Cor.6.15"]}],"note":null},{"text":"partaker of his annointing, that both I may","proofs":["1 John 2:27","Isaiah 59:21","Joel 2:28"],"refs":[{"printed":"1 John 2:27","osis":["1John.2.27"]},{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"Joel 2:28","osis":["Joel.2.28"]}],"note":null},{"text":"confesse his name, & present my selfe vnto him a liuely","proofs":["Matthew 10:33"],"refs":[{"printed":"Matthew 10:33","osis":["Matt.10.33"]}],"note":null},{"text":"sacrifice of thankfulnes, and also may in this life fight against sin and satan with a free & good cōscience, & afterward","proofs":["Romans 12:1","Revelation 5:8, 10","1 Peter 2:9","2 Timothy 2:12","Romans 6:12–13","Revelation 1:6"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]},{"printed":"Revelation 5:8, 10","osis":["Rev.5.8","Rev.5.10"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]},{"printed":"2 Timothy 2:12","osis":["2Tim.2.12"]},{"printed":"Romans 6:12–13","osis":["Rom.6.12-Rom.6.13"]},{"printed":"Revelation 1:6","osis":["Rev.1.6"]}],"note":null},{"text":"enioy an euerlasting kingdom with christ ouer al creatures.","proofs":["1 Timothy 1:18–19"],"refs":[{"printed":"1 Timothy 1:18–19","osis":["1Tim.1.18-1Tim.1.19"]}],"note":null}],"items":[]}],"text":null},{"number":45,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[33],"paragraphs":[],"clauses":[],"items":[{"question":"For what cause is Christ called the only begotten sonne of God, when we also are the sonnes of God?","answer":"Because christ alone is the coeternal & natural son of the eternall father, & we are but sonnes adopted of the father by grace for his sake.","segments":[{"text":"Because christ alone is the coeternal & natural son of the eternall father, & we","proofs":["John 1:14","Hebrews 1:2","John 3:16","4:9"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Hebrews 1:2","osis":["Heb.1.2"]},{"printed":"John 3:16","osis":["John.3.16"]},{"printed":"4:9","osis":["John.4.9"]}],"note":null},{"text":"are but sonnes adopted of the father by grace for his sake.","proofs":["Romans 8:5","Ephesians 1:6","John 1:12","1 John 1:3"],"refs":[{"printed":"Romans 8:5","osis":["Rom.8.5"]},{"printed":"Ephesians 1:6","osis":["Eph.1.6"]},{"printed":"John 1:12","osis":["John.1.12"]},{"printed":"1 John 1:3","osis":["1John.1.3"]}],"note":null}],"items":[]}],"text":null},{"number":46,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[34],"paragraphs":[],"clauses":[],"items":[{"question":"Wherefore callest thou him our Lord?","answer":"Because he redeeming & ransoming both our body and soul from sins, not with gold nor siluer, but with his precious blood, & deliuering vs frō al the power of the diuel, hath set vs free to serue him.","segments":[{"text":"Because he redeeming & ransoming both our body and soul from sins, not with gold nor siluer, but with his precious blood, & deliuering vs frō al the power of the diuel, hath set vs free to serue him.","proofs":["1 Peter 1:18, 10","1 Corinthians 6:20","7:23","Ephesians 1:7","1 Timothy 2:5–6"],"refs":[{"printed":"1 Peter 1:18, 10","osis":["1Pet.1.18","1Pet.1.10"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]},{"printed":"7:23","osis":["1Cor.7.23"]},{"printed":"Ephesians 1:7","osis":["Eph.1.7"]},{"printed":"1 Timothy 2:5–6","osis":["1Tim.2.5-1Tim.2.6"]}],"note":null}],"items":[]}],"text":null},{"number":47,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[35],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou when thou saist, He was conceiued by the holy ghost & borne of the Virgine Mary?","answer":"That the sonne of God, who is and continueth true and euerlasting God, tooke the verie nature of man, of the flesh and bloode of the Virgine Mary, by the woorking of the holy Ghost, that withal he might be the true seed of Dauid, like vnto his brethren in al things, sin excepted.","segments":[{"text":"That the sonne of God, who is and continueth true and euerlasting","proofs":["John 1:1","17:5","Romans 1:4","Colossians 1:15","Psalm 2:7","Matthew 3:17","16:16"],"refs":[{"printed":"John 1:1","osis":["John.1.1"]},{"printed":"17:5","osis":["John.17.5"]},{"printed":"Romans 1:4","osis":["Rom.1.4"]},{"printed":"Colossians 1:15","osis":["Col.1.15"]},{"printed":"Psalm 2:7","osis":["Ps.2.7"]},{"printed":"Matthew 3:17","osis":["Matt.3.17"]},{"printed":"16:16","osis":["Matt.16.16"]}],"note":null},{"text":"God,","proofs":["Romans 9:5","Isaiah 7:14","9:6","1 John 5:20","John 20:28"],"refs":[{"printed":"Romans 9:5","osis":["Rom.9.5"]},{"printed":"Isaiah 7:14","osis":["Isa.7.14"]},{"printed":"9:6","osis":["Isa.9.6"]},{"printed":"1 John 5:20","osis":["1John.5.20"]},{"printed":"John 20:28","osis":["John.20.28"]}],"note":null},{"text":"tooke the verie nature of man, of the flesh and bloode of the Virgine Mary, by the woorking of the holy Ghost,","proofs":["John 1:14","Galatians 4:4"],"refs":[{"printed":"John 1:14","osis":["John.1.14"]},{"printed":"Galatians 4:4","osis":["Gal.4.4"]}],"note":null},{"text":"that withal he might be the true seed of Dauid, like vnto his brethren in al things, sin excepted.","proofs":["Psalm 132:11","Acts 2:30","Romans 1:3"],"refs":[{"printed":"Psalm 132:11","osis":["Ps.132.11"]},{"printed":"Acts 2:30","osis":["Acts.2.30"]},{"printed":"Romans 1:3","osis":["Rom.1.3"]}],"note":null},{"text":"","proofs":["Matthew 1:18, 20","Luke 1:35"],"refs":[{"printed":"Matthew 1:18, 20","osis":["Matt.1.18","Matt.1.20"]},{"printed":"Luke 1:35","osis":["Luke.1.35"]}],"note":null}],"items":[]}],"text":null},{"number":48,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[36],"paragraphs":[],"clauses":[],"items":[{"question":"What profit takest thou, by Christs holy conception and natiuity?","answer":"That hee is our Mediatour, and dooth couer with his innocency and perfect holines my sins, in which I was conceiued, that they may not come in the sight of God.","segments":[{"text":"That hee is our Mediatour, and dooth couer with his innocency and perfect holines my sins,","proofs":["Hebrews 2:16–17"],"refs":[{"printed":"Hebrews 2:16–17","osis":["Heb.2.16-Heb.2.17"]}],"note":null},{"text":"in which I was conceiued,","proofs":["Philippians 2:7"],"refs":[{"printed":"Philippians 2:7","osis":["Phil.2.7"]}],"note":null},{"text":"that they may not come in the sight of","proofs":["Hebrews 4:15","7:26"],"refs":[{"printed":"Hebrews 4:15","osis":["Heb.4.15"]},{"printed":"7:26","osis":["Heb.7.26"]}],"note":null},{"text":"God.","proofs":["Psalm 32:1","1 Corinthians 1:30","Romans 8:3–4","Galatians 4:4–5"],"refs":[{"printed":"Psalm 32:1","osis":["Ps.32.1"]},{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"Romans 8:3–4","osis":["Rom.8.3-Rom.8.4"]},{"printed":"Galatians 4:4–5","osis":["Gal.4.4-Gal.4.5"]}],"note":null}],"items":[]}],"text":null},{"number":49,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[37],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou, when thou saist, He suffered?","answer":"That hee all the time of his life, which hee lead in the earth, but especially at the end therof, susteined the wrath of God, both in body and soule, against the sin of al mankind, that he might by his passion, as the onely propitiatory sacrifice, deliuer our body and soule from euerlasting damnation, and purchase vnto vs the fauour of God, righteousnes, and euerlasting life.","segments":[{"text":"That hee all the time of his life, which hee lead in the earth, but especially at the end therof, susteined the wrath of God, both in body and soule, against the sin of al mankind, that he might by his passion, as the onely","proofs":["1 Peter 2:24","3:18","Isaiah 53:12"],"refs":[{"printed":"1 Peter 2:24","osis":["1Pet.2.24"]},{"printed":"3:18","osis":["1Pet.3.18"]},{"printed":"Isaiah 53:12","osis":["Isa.53.12"]}],"note":null},{"text":"propitiatory sacrifice, deliuer our body and soule from euerlasting damnation, and purchase vnto vs the fauour of God, righteousnes, and euerlasting life.","proofs":["1 John 2:2","4:10","Romans 3:25"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"4:10","osis":["1John.4.10"]},{"printed":"Romans 3:25","osis":["Rom.3.25"]}],"note":null}],"items":[]}],"text":null},{"number":50,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[38],"paragraphs":[],"clauses":[],"items":[{"question":"For what cause should hee suffer vnder Pilate as being his iudge?","answer":"That he being innocent and condemned before a ciuil iudge might deliuer vs frō the seuere iudgement of God, which remained for al men.","segments":[{"text":"That he being innocent and condemned before a ciuil iudge might","proofs":["Luke 23:14","John 19:4"],"refs":[{"printed":"Luke 23:14","osis":["Luke.23.14"]},{"printed":"John 19:4","osis":["John.19.4"]}],"note":null},{"text":"deliuer vs frō the seuere iudgement of God, which remained for al men.","proofs":["Psalm 69:4","Isaiah 53:4–5","2 Corinthians 5:21","Galatians 3:13"],"refs":[{"printed":"Psalm 69:4","osis":["Ps.69.4"]},{"printed":"Isaiah 53:4–5","osis":["Isa.53.4-Isa.53.5"]},{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]}],"text":null},{"number":51,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[39],"paragraphs":[],"clauses":[],"items":[{"question":"But is there any thing more in it, that hee was fastned to the crosse, than if hee had suffered any other kind of death?","answer":"There is more: For by this I am assured that he took vpō himself the curse, which did lie on me. For the death of the crosse was accursed of god.","segments":[{"text":"There is more: For by this I am assured that he took vpō himself the curse, which did lie on me. For the death of the crosse was accursed of god.","proofs":["Deuteronomy 21:23","Galatians 3:13"],"refs":[{"printed":"Deuteronomy 21:23","osis":["Deut.21.23"]},{"printed":"Galatians 3:13","osis":["Gal.3.13"]}],"note":null}],"items":[]}],"text":null},{"number":52,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[40],"paragraphs":[],"clauses":[],"items":[{"question":"Why was it necessary for Christ to humble himselfe vnto death?","answer":"Because the iustice and truth of God could by no other meanes be satisfied for our sins, but by the very death of the Sonne of God.","segments":[{"text":"Because the iustice and truth of God could by no other meanes be satisfied for our sins, but by the very death of the","proofs":["Genesis 2:17"],"refs":[{"printed":"Genesis 2:17","osis":["Gen.2.17"]}],"note":null},{"text":"Sonne of God.","proofs":["Hebrews 2:9, 14–15","Philippians 2:8"],"refs":[{"printed":"Hebrews 2:9, 14–15","osis":["Heb.2.9","Heb.2.14-Heb.2.15"]},{"printed":"Philippians 2:8","osis":["Phil.2.8"]}],"note":null}],"items":[]}],"text":null},{"number":53,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[41],"paragraphs":[],"clauses":[],"items":[{"question":"To what end was he buried also?","answer":"That thereby he might make manifest, that he was dead indeede.","segments":[{"text":"That thereby he might make manifest, that he was dead indeede.","proofs":["Acts 13:29","Matthew 27:60","Luke 23:53","John 19:38"],"refs":[{"printed":"Acts 13:29","osis":["Acts.13.29"]},{"printed":"Matthew 27:60","osis":["Matt.27.60"]},{"printed":"Luke 23:53","osis":["Luke.23.53"]},{"printed":"John 19:38","osis":["John.19.38"]}],"note":null}],"items":[]}],"text":null},{"number":54,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[42],"paragraphs":[],"clauses":[],"items":[{"question":"But since that Christ died for vs, why must we also die?","answer":"Our death is not a satisfaction for our sinnes, but the abolishing of sinne, and our passage into euerlasting life.","segments":[{"text":"Our death is not a satisfaction for our sinnes, but the abolishing of sinne, and our passage into euerlasting life.","proofs":["John 5:24","Philippians 1:23","Romans 7:24"],"refs":[{"printed":"John 5:24","osis":["John.5.24"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]},{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null}],"items":[]}],"text":null},{"number":55,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[43],"paragraphs":[],"clauses":[],"items":[{"question":"What other commodity receiue wee by the sacrifice and death of Christ?","answer":"That by the vertu of his death, our old man is crucified, slaine, and buried together with him, that hencefoorth euill lustes and desires may not raigne in vs, but wee may offer our selues vnto him a sacrifice of thankesgiuing.","segments":[{"text":"That by the vertu of his death, our old man is crucified, slaine, and buried together with him, that hencefoorth euill lustes and desires may not","proofs":["Romans 6:6–7"],"refs":[{"printed":"Romans 6:6–7","osis":["Rom.6.6-Rom.6.7"]}],"note":null},{"text":"raigne in vs, but wee may","proofs":["Romans 6:12"],"refs":[{"printed":"Romans 6:12","osis":["Rom.6.12"]}],"note":null},{"text":"offer our selues vnto him a sacrifice of thankesgiuing.","proofs":["Romans 12:1"],"refs":[{"printed":"Romans 12:1","osis":["Rom.12.1"]}],"note":null}],"items":[]}],"text":null},{"number":56,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[44],"paragraphs":[],"clauses":[],"items":[{"question":"Why is there added: He descended into hel?","answer":"That in my greatest paines and most grieuous tentations I may support my selfe with this comfort, that my Lorde Iesus Christ hath deliuered me, (by the vnspeakable distresses, torments, and terrors of his soul, into which he was plūged both before, and then especially, when hee hanged on the crosse) from the straits and tormentes of hel.","segments":[{"text":"That in my greatest paines and most grieuous tentations I may support my selfe with this comfort, that my Lorde Iesus Christ hath deliuered me, (by the vnspeakable distresses, torments, and terrors of his soul, into which he was plūged both before, and then especially, when hee hanged on the crosse) from the straits and tormentes of hel.","proofs":["Isaiah 53:10","Matthew 27:46"],"refs":[{"printed":"Isaiah 53:10","osis":["Isa.53.10"]},{"printed":"Matthew 27:46","osis":["Matt.27.46"]}],"note":null}],"items":[]}],"text":null},{"number":57,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[45],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the resurrection of Christ profit vs?","answer":"First, by his resurrection he vanquished death, that hee might make vs partakers of that righteousnes, which hee had gotten vs by his death. Again, we are now also stirred vp by his power to a new life. Lastly, the resurrectiō of our head christ, is a pledge vnto vs of our glorious resurrection.","segments":[{"text":"First, by his resurrection he vanquished death, that hee might make vs partakers of that righteousnes, which hee had gotten vs by his death. Again, we are now also","proofs":["1 Corinthians 15:16, 54–55","Romans 4:25","1 Peter 1:3, 21"],"refs":[{"printed":"1 Corinthians 15:16, 54–55","osis":["1Cor.15.16","1Cor.15.54-1Cor.15.55"]},{"printed":"Romans 4:25","osis":["Rom.4.25"]},{"printed":"1 Peter 1:3, 21","osis":["1Pet.1.3","1Pet.1.21"]}],"note":null},{"text":"stirred vp by his power to a new life. Lastly, the resurrectiō of our head christ, is a","proofs":["Romans 6:4","Colossians 3:1","Ephesians 2:5"],"refs":[{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Ephesians 2:5","osis":["Eph.2.5"]}],"note":null},{"text":"pledge vnto vs of our glorious resurrection.","proofs":["1 Corinthians 15:12","Romans 8:11"],"refs":[{"printed":"1 Corinthians 15:12","osis":["1Cor.15.12"]},{"printed":"Romans 8:11","osis":["Rom.8.11"]}],"note":null}],"items":[]}],"text":null},{"number":58,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[46],"paragraphs":[],"clauses":[],"items":[{"question":"How vnderstād you that, He ascended into heauē?","answer":"That Christ, his Disciples looking on, was taken vp from the earth into heauen, and yet still is there for our sakes, and wil be, vntill he come againe to iudge the quick and dead.","segments":[{"text":"That Christ, his Disciples looking on, was taken vp from the earth into heauen, and yet still","proofs":["Acts 1:9","Luke 24:51"],"refs":[{"printed":"Acts 1:9","osis":["Acts.1.9"]},{"printed":"Luke 24:51","osis":["Luke.24.51"]}],"note":null},{"text":"is there for our sakes, and wil be, vntill he come againe to iudge the quick and","proofs":["Hebrews 4:14","7:25","9:11","Romans 8:34","Ephesians 4:10","Colossians 3:1"],"refs":[{"printed":"Hebrews 4:14","osis":["Heb.4.14"]},{"printed":"7:25","osis":["Heb.7.25"]},{"printed":"9:11","osis":["Heb.9.11"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]},{"printed":"Ephesians 4:10","osis":["Eph.4.10"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]}],"note":null},{"text":"dead.","proofs":["Acts 1:11","Matthew 24:30"],"refs":[{"printed":"Acts 1:11","osis":["Acts.1.11"]},{"printed":"Matthew 24:30","osis":["Matt.24.30"]}],"note":null}],"items":[]}],"text":null},{"number":59,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[47],"paragraphs":[],"clauses":[],"items":[{"question":"Is not Christ with vs then vntill the ende of the world, as he hath promised?","answer":"Christ is true God, and true man: and so according to his manhood he is not now on earth: but according to his godhead, his maiesty, his grace, and spirit, he is at no time from vs.","segments":[{"text":"","proofs":["Matthew 28:20","26:11","Acts 3:21"],"refs":[{"printed":"Matthew 28:20","osis":["Matt.28.20"]},{"printed":"26:11","osis":["Matt.26.11"]},{"printed":"Acts 3:21","osis":["Acts.3.21"]}],"note":null},{"text":"Christ is true God, and true man: and so according to his manhood he is not now on earth: but according to his godhead, his maiesty, his grace, and spirit, he is at no time from vs.","proofs":["John 14:17","16:13","Ephesians 4:8"],"refs":[{"printed":"John 14:17","osis":["John.14.17"]},{"printed":"16:13","osis":["John.16.13"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null}],"items":[]}],"text":null},{"number":60,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[48],"paragraphs":[],"clauses":[],"items":[{"question":"Are not by this means the two natures in Christ pulled asunder, if his humanity bee not wheresoeuer his diuinity is?","answer":"No: for seeing his diuinity is incomprehēsible, & euery where present: it followeth necessarily that the same is without the bounds of his human nature which he took vnto him, and yet is neuertheles in it, & abideth personally vnited to it.","segments":[{"text":"No: for seeing his diuinity is incomprehēsible, & euery where present: it followeth necessarily that the same is without the bounds of his human nature which he took vnto him, and yet is neuertheles in it, &","proofs":["Acts 7:49","17:27","Jeremiah 23:24"],"refs":[{"printed":"Acts 7:49","osis":["Acts.7.49"]},{"printed":"17:27","osis":["Acts.17.27"]},{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]}],"note":null},{"text":"abideth personally vnited to it.","proofs":["Colossians 2:9","John 3:13","11:15","Matthew 28:6"],"refs":[{"printed":"Colossians 2:9","osis":["Col.2.9"]},{"printed":"John 3:13","osis":["John.3.13"]},{"printed":"11:15","osis":["John.11.15"]},{"printed":"Matthew 28:6","osis":["Matt.28.6"]}],"note":null}],"items":[]}],"text":null},{"number":61,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[49],"paragraphs":[],"clauses":[],"items":[{"question":"What fruite doth the ascension of Christ into heauen bring vs?","answer":"First, that he maketh intercession to his father in heauen for vs. Next, that wee haue our flesh in heauen, that wee may bee confirmed thereby, as by a sure pleadge, that it shal come to passe, that he who is our head will lift vp vs his mēbers vnto him. Thirdly, that hee sendeth vs his spirit insteed of a pledge between him and vs, by whose forcible working we seeke after, not earthly but heauenly things, where he himselfe is sitting at the right hand of God.","segments":[{"text":"First, that he maketh intercession to his father in heauen for vs. Next, that wee haue our flesh in heauen, that wee may bee confirmed thereby, as by a sure pleadge, that it shal come to passe, that he who is our head will","proofs":["1 John 2:1–2","Romans 8:34"],"refs":[{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]},{"printed":"Romans 8:34","osis":["Rom.8.34"]}],"note":null},{"text":"lift vp vs his mēbers vnto him. Thirdly, that hee","proofs":["John 14:2","20:17","Ephesians 2:6"],"refs":[{"printed":"John 14:2","osis":["John.14.2"]},{"printed":"20:17","osis":["John.20.17"]},{"printed":"Ephesians 2:6","osis":["Eph.2.6"]}],"note":null},{"text":"sendeth vs his spirit insteed of a pledge between him and vs, by whose forcible working we seeke after, not earthly but heauenly things, where he himselfe is","proofs":["John 14:16","16:7","2 Corinthians 1:22","5:5"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"16:7","osis":["John.16.7"]},{"printed":"2 Corinthians 1:22","osis":["2Cor.1.22"]},{"printed":"5:5","osis":["2Cor.5.5"]}],"note":null},{"text":"sitting at the right hand of God.","proofs":["Colossians 3:1","Philippians 3:20"],"refs":[{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]}],"note":null}],"items":[]}],"text":null},{"number":62,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[50],"paragraphs":[],"clauses":[],"items":[{"question":"Why is it further saide, Hee sitteth at the right hand of God?","answer":"Because Christ therefore is ascended into heauen, to shewe there that hee is the head of his church, by whō the father gouerneth al things.","segments":[{"text":"Because Christ therefore is ascended into heauen, to shewe there that hee is the head of his church, by whō the father","proofs":["Ephesians 1:20","5:23","Colossians 1:18"],"refs":[{"printed":"Ephesians 1:20","osis":["Eph.1.20"]},{"printed":"5:23","osis":["Eph.5.23"]},{"printed":"Colossians 1:18","osis":["Col.1.18"]}],"note":null},{"text":"gouerneth al things.","proofs":["Matthew 28:18","John 5:22"],"refs":[{"printed":"Matthew 28:18","osis":["Matt.28.18"]},{"printed":"John 5:22","osis":["John.5.22"]}],"note":null}],"items":[]}],"text":null},{"number":63,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[51],"paragraphs":[],"clauses":[],"items":[{"question":"What profite is this glorie of our head christ vnto vs?","answer":"First, that through his holy spirite he powreth vpon vs his members heauenly graces. Then, that hee shieldeth and defendeth vs by his power against all our enimies.","segments":[{"text":"First, that through his holy spirite he powreth vpon vs his members heauenly graces. Then, that hee shieldeth and","proofs":["Ephesians 4:10"],"refs":[{"printed":"Ephesians 4:10","osis":["Eph.4.10"]}],"note":null},{"text":"defendeth vs by his power against all our enimies.","proofs":["Psalm 2:9","101:2","John 10:28","Ephesians 4:8"],"refs":[{"printed":"Psalm 2:9","osis":["Ps.2.9"]},{"printed":"101:2","osis":["Ps.101.2"]},{"printed":"John 10:28","osis":["John.10.28"]},{"printed":"Ephesians 4:8","osis":["Eph.4.8"]}],"note":null},{"text":"","proofs":["Luke 21:28","Romans 8:23–24","Philippians 3:20","Titus 2:13"],"refs":[{"printed":"Luke 21:28","osis":["Luke.21.28"]},{"printed":"Romans 8:23–24","osis":["Rom.8.23-Rom.8.24"]},{"printed":"Philippians 3:20","osis":["Phil.3.20"]},{"printed":"Titus 2:13","osis":["Titus.2.13"]}],"note":null}],"items":[]}],"text":null},{"number":64,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[52],"paragraphs":[],"clauses":[],"items":[{"question":"What comfort hast thou by the comming againe of Christ to iudge the quicke and dead?","answer":"That in all my miseries and persecutions I looke, with my head lifted vp, for the verie same, who before yeelded himselfe vnto the iudgemēt of God for me, and tooke away all malediction from me, to come iudge from heauen, to throw al his & my enimies into euerlasting paines, but to translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory.","segments":[{"text":"That in all my miseries and persecutions I looke, with my head lifted vp, for the verie same, who before yeelded himselfe vnto the iudgemēt of God for me, and tooke away all malediction from me, to come iudge from heauen, to throw al his & my enimies into euerlasting paines, but to","proofs":["2 Thessalonians 1:6–7","1 Thessalonians 4:16","Matthew 25:41"],"refs":[{"printed":"2 Thessalonians 1:6–7","osis":["2Thess.1.6-2Thess.1.7"]},{"printed":"1 Thessalonians 4:16","osis":["1Thess.4.16"]},{"printed":"Matthew 25:41","osis":["Matt.25.41"]}],"note":null},{"text":"translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory.","proofs":["Matthew 25:34"],"refs":[{"printed":"Matthew 25:34","osis":["Matt.25.34"]}],"note":null}],"items":[]}],"text":null},{"number":65,"title":"OF THE HOLIE-GHOST","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[53],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou concerning the holy-ghost?","answer":"First, that he is true and coeternall God with the eternal father & the Son: Secondly, that he is also giuen vnto mee to make mee through a true faith partaker of Christ and all his benefits, to comfort me, and to abide with mee for euer.","segments":[{"text":"First, that he is true and coeternall God with the eternal father & the Son: Secondly, that he is also","proofs":["Genesis 1:2","Isaiah 48:16","1 Corinthians 3:16","6:19","Acts 5:3–4"],"refs":[{"printed":"Genesis 1:2","osis":["Gen.1.2"]},{"printed":"Isaiah 48:16","osis":["Isa.48.16"]},{"printed":"1 Corinthians 3:16","osis":["1Cor.3.16"]},{"printed":"6:19","osis":["1Cor.6.19"]},{"printed":"Acts 5:3–4","osis":["Acts.5.3-Acts.5.4"]}],"note":null},{"text":"giuen vnto mee to","proofs":["Matthew 28:19","2 Corinthians 1:2"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"2 Corinthians 1:2","osis":["2Cor.1.2"]}],"note":null},{"text":"make mee through a true faith partaker of Christ and all his benefits, to","proofs":["Galatians 3:14","1 Peter 1:2","1 Corinthians 6:17"],"refs":[{"printed":"Galatians 3:14","osis":["Gal.3.14"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"comfort me, and to","proofs":["Acts 9:31"],"refs":[{"printed":"Acts 9:31","osis":["Acts.9.31"]}],"note":null},{"text":"abide with mee for euer.","proofs":["John 14:16","1 Peter 4:14"],"refs":[{"printed":"John 14:16","osis":["John.14.16"]},{"printed":"1 Peter 4:14","osis":["1Pet.4.14"]}],"note":null}],"items":[]}],"text":null},{"number":66,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[54],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou concerning the holy & Catholicke Church of Christ?","answer":"I beleeue that the Sonne of God doth from the beginning of the worlde to the end gather, defend and preserue vnto himselfe by his spirite and woorde out of whole mankinde a company chosen to euerlasting life, and agreeing in true faith: and that I am a liuely member of that company, and so shall remaine for euer.","segments":[{"text":"I beleeue that the Sonne of God doth from the","proofs":["John 10:11"],"refs":[{"printed":"John 10:11","osis":["John.10.11"]}],"note":null},{"text":"beginning of the worlde","proofs":["Genesis 26:4"],"refs":[{"printed":"Genesis 26:4","osis":["Gen.26.4"]}],"note":null},{"text":"to the end gather, defend and","proofs":["Romans 8:29–30","Ephesians 1:10","1 Peter 1:20"],"refs":[{"printed":"Romans 8:29–30","osis":["Rom.8.29-Rom.8.30"]},{"printed":"Ephesians 1:10","osis":["Eph.1.10"]},{"printed":"1 Peter 1:20","osis":["1Pet.1.20"]}],"note":null},{"text":"preserue vnto himselfe by his spirite and","proofs":["Isaiah 59:21","Romans 1:16","10:14, 17","Ephesians 5:26"],"refs":[{"printed":"Isaiah 59:21","osis":["Isa.59.21"]},{"printed":"Romans 1:16","osis":["Rom.1.16"]},{"printed":"10:14, 17","osis":["Rom.10.14","Rom.10.17"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"woorde out of whole","proofs":["Acts 2:46","Ephesians 4:3–5"],"refs":[{"printed":"Acts 2:46","osis":["Acts.2.46"]},{"printed":"Ephesians 4:3–5","osis":["Eph.4.3-Eph.4.5"]}],"note":null},{"text":"mankinde a company","proofs":["Matthew 16:18","John 10:28"],"refs":[{"printed":"Matthew 16:18","osis":["Matt.16.18"]},{"printed":"John 10:28","osis":["John.10.28"]}],"note":null},{"text":"chosen to euerlasting life, and agreeing in true faith: and that I am a liuely","proofs":["1 John 3:21","2 Corinthians 13:5"],"refs":[{"printed":"1 John 3:21","osis":["1John.3.21"]},{"printed":"2 Corinthians 13:5","osis":["2Cor.13.5"]}],"note":null},{"text":"member of that company, and so shall","proofs":["1 John 2:19"],"refs":[{"printed":"1 John 2:19","osis":["1John.2.19"]}],"note":null},{"text":"remaine for euer.","proofs":["1 Corinthians 1:8–9","Romans 8:35","Psalm 71:18"],"refs":[{"printed":"1 Corinthians 1:8–9","osis":["1Cor.1.8-1Cor.1.9"]},{"printed":"Romans 8:35","osis":["Rom.8.35"]},{"printed":"Psalm 71:18","osis":["Ps.71.18"]}],"note":null}],"items":[]}],"text":null},{"number":67,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[55],"paragraphs":[],"clauses":[],"items":[{"question":"What meane these wordes, The communion of Saints?","answer":"First, that al and euerie one who beleeueth, are in common partakers of Christ, & all his graces, as being his members. And then, that euerie one ought readily & cherefully to bestow the giftes & graces which they haue receiued; to the common commodity and safety of all.","segments":[{"text":"First, that al and euerie one who beleeueth, are in common partakers of Christ, & all his graces, as being his members. And then, that euerie one ought readily &","proofs":["John 1:3","Romans 8:32","1 Corinthians 12:13, 21","6:17"],"refs":[{"printed":"John 1:3","osis":["John.1.3"]},{"printed":"Romans 8:32","osis":["Rom.8.32"]},{"printed":"1 Corinthians 12:13, 21","osis":["1Cor.12.13","1Cor.12.21"]},{"printed":"6:17","osis":["1Cor.6.17"]}],"note":null},{"text":"cherefully to bestow the giftes & graces which they haue receiued; to the common commodity and safety of all.","proofs":["1 Corinthians 13:5","Philippians 2:4–6"],"refs":[{"printed":"1 Corinthians 13:5","osis":["1Cor.13.5"]},{"printed":"Philippians 2:4–6","osis":["Phil.2.4-Phil.2.6"]}],"note":null}],"items":[]}],"text":null},{"number":68,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[56],"paragraphs":[],"clauses":[],"items":[{"question":"What beleeuest thou concerning remissiō of sins?","answer":"That god, for the satisfaction made by Christ, hath put out all the remembrance of my sinnes, & also of that corruption within me, wherewith I must fight all my life time: and doth freely endowe me with the righteousnesse of christ, that I come not at any time into iudgement.","segments":[{"text":"That god, for the satisfaction made by Christ, hath put out all the remembrance","proofs":["1 John 2:2","2 Corinthians 5:19, 21"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]},{"printed":"2 Corinthians 5:19, 21","osis":["2Cor.5.19","2Cor.5.21"]}],"note":null},{"text":"of my sinnes, & also of that corruption within me, wherewith I must fight all my life time: and doth freely endowe me with the righteousnesse of christ, that I","proofs":["Jeremiah 31:34","Psalm 103:3–4, 10–11","Romans 7:24–25","8:1–3"],"refs":[{"printed":"Jeremiah 31:34","osis":["Jer.31.34"]},{"printed":"Psalm 103:3–4, 10–11","osis":["Ps.103.3-Ps.103.4","Ps.103.10-Ps.103.11"]},{"printed":"Romans 7:24–25","osis":["Rom.7.24-Rom.7.25"]},{"printed":"8:1–3","osis":["Rom.8.1-Rom.8.3"]}],"note":null},{"text":"come not at any time into iudgement.","proofs":["John 3:18"],"refs":[{"printed":"John 3:18","osis":["John.3.18"]}],"note":null}],"items":[]}],"text":null},{"number":69,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[57],"paragraphs":[],"clauses":[],"items":[{"question":"What comfort hast thou, by the Resurrection of the flesh?","answer":"That not only my soule, after it shal depart out of my body, shal presently be taken vp to christ, but that this my flesh also, being raised vp by the power of christ, shalbe again vnited to my soul, & shalbe made like to the glorious body of christ.","segments":[{"text":"That not only my soule, after it shal depart out of my body, shal presently be taken vp to christ, but that this my flesh also, being raised vp by the power of christ, shalbe again vnited to my soul, & shalbe","proofs":["Luke 23:43","Philippians 1:23"],"refs":[{"printed":"Luke 23:43","osis":["Luke.23.43"]},{"printed":"Philippians 1:23","osis":["Phil.1.23"]}],"note":null},{"text":"made like to the glorious body of christ.","proofs":["1 Corinthians 15:53","Job 19:25–26","1 John 3:2","Philippians 3:21"],"refs":[{"printed":"1 Corinthians 15:53","osis":["1Cor.15.53"]},{"printed":"Job 19:25–26","osis":["Job.19.25-Job.19.26"]},{"printed":"1 John 3:2","osis":["1John.3.2"]},{"printed":"Philippians 3:21","osis":["Phil.3.21"]}],"note":null}],"items":[]}],"text":null},{"number":70,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[58],"paragraphs":[],"clauses":[],"items":[{"question":"What comfort takest thou of the article of euerlasting life?","answer":"That for asmuch as I feel already in my hart the beginning of euerlasting life, it shal at length come to passe, that after this life I shal enioy ful & perfect blisse, wherein I may magnifie God for euer; which blessednesse verily, neither eie hath seene, nor eare hath heard, neither hath any man in thought conceiued it.","segments":[{"text":"That for asmuch as I feel already in my hart the beginning of euerlasting life, it","proofs":["2 Corinthians 5:2–3"],"refs":[{"printed":"2 Corinthians 5:2–3","osis":["2Cor.5.2-2Cor.5.3"]}],"note":null},{"text":"shal at length come to passe, that after this life I shal enioy ful & perfect blisse, wherein I may magnifie God for euer; which blessednesse verily, neither eie hath seene, nor eare hath heard, neither hath any man in thought conceiued it.","proofs":["1 Corinthians 2:9","John 17:3"],"refs":[{"printed":"1 Corinthians 2:9","osis":["1Cor.2.9"]},{"printed":"John 17:3","osis":["John.17.3"]}],"note":null}],"items":[]}],"text":null},{"number":71,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[59],"paragraphs":[],"clauses":[],"items":[{"question":"But when thou beleeuest all these thinges, what profit redoundeth thence vnto thee?","answer":"That I am righteous in Christ before God, and an heir of eternal life.","segments":[{"text":"That I am righteous in Christ before God, and an heir of eternal life.","proofs":["Hebrews 2:4","Romans 1:17","John 3:36"],"refs":[{"printed":"Hebrews 2:4","osis":["Heb.2.4"]},{"printed":"Romans 1:17","osis":["Rom.1.17"]},{"printed":"John 3:36","osis":["John.3.36"]}],"note":null}],"items":[]}],"text":null},{"number":72,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[60],"paragraphs":[],"clauses":[],"items":[{"question":"How art thou righteous before God?","answer":"Only by faith in Christ Iesus: so that, although my conscience accuse me, that I haue grieuously trespassed against al the commandemēts of god, and haue not kept one of them: and further am as yet prone to all euill: yet notwithstanding (if I embrace these benefits of christ with a true confidence & persuasion of mind) the ful & perfect satisfaction, righteousnes & holines of Christ without any merit of mine, of the meere mercy of God, imputed and giuen vnto me, & that so as if neither I had committed any sin, neither any corruptiō did stick vnto me: yea as I my selfe had perfectly accomplished that obedience, which Christ accomplished for me.","segments":[{"text":"Only by faith in Christ Iesus: so that, although my conscience accuse me, that I haue grieuously trespassed against al the commandemēts of god, and haue not","proofs":["Romans 3:21–22, 24–25, 28","5:1","Galatians 2:16","Ephesians 2:8–9","Philippians 3:9"],"refs":[{"printed":"Romans 3:21–22, 24–25, 28","osis":["Rom.3.21-Rom.3.22","Rom.3.24-Rom.3.25","Rom.3.28"]},{"printed":"5:1","osis":["Rom.5.1"]},{"printed":"Galatians 2:16","osis":["Gal.2.16"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]},{"printed":"Philippians 3:9","osis":["Phil.3.9"]}],"note":null},{"text":"kept one of them: and further am as yet","proofs":["Romans 3:9"],"refs":[{"printed":"Romans 3:9","osis":["Rom.3.9"]}],"note":null},{"text":"prone to all euill: yet notwithstanding (if I","proofs":["Romans 7:23"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]}],"note":null},{"text":"embrace these benefits of christ with a true confidence & persuasion of mind) the ful &","proofs":["Romans 3:24","John 3:18"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"John 3:18","osis":["John.3.18"]}],"note":null},{"text":"perfect satisfaction, righteousnes & holines of Christ without any","proofs":["Titus 3:5","Ephesians 2:8–9"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Ephesians 2:8–9","osis":["Eph.2.8-Eph.2.9"]}],"note":null},{"text":"merit of mine, of the meere","proofs":["1 John 2:2"],"refs":[{"printed":"1 John 2:2","osis":["1John.2.2"]}],"note":null},{"text":"mercy of God,","proofs":["Romans 3:24","Deuteronomy 9:6","Ezekiel 36:22"],"refs":[{"printed":"Romans 3:24","osis":["Rom.3.24"]},{"printed":"Deuteronomy 9:6","osis":["Deut.9.6"]},{"printed":"Ezekiel 36:22","osis":["Ezek.36.22"]}],"note":null},{"text":"imputed and","proofs":["1 John 2:1"],"refs":[{"printed":"1 John 2:1","osis":["1John.2.1"]}],"note":null},{"text":"giuen vnto me, & that so as if neither I had committed any sin, neither any corruptiō did stick vnto me: yea as I my selfe had perfectly","proofs":["Romans 4:4","2 Corinthians 5:19"],"refs":[{"printed":"Romans 4:4","osis":["Rom.4.4"]},{"printed":"2 Corinthians 5:19","osis":["2Cor.5.19"]}],"note":null},{"text":"accomplished that obedience, which Christ accomplished for me.","proofs":["2 Corinthians 5:21"],"refs":[{"printed":"2 Corinthians 5:21","osis":["2Cor.5.21"]}],"note":null}],"items":[]}],"text":null},{"number":73,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[61],"paragraphs":[],"clauses":[],"items":[{"question":"Why affirmest thou, that thou art made righteous by faith only?","answer":"Not for that I please god through the worthines of meere faith: but because onely the satisfaction, righteousnes and holinesse of Christ is my righteousnesse before God: and I cannot take hold of it or apply it vnto my self anie other way than by faith.","segments":[{"text":"Not for that I please god through the worthines of meere faith: but because onely the satisfaction, righteousnes and holinesse of Christ is my righteousnesse before God: and I","proofs":["1 Corinthians 1:30","2:2"],"refs":[{"printed":"1 Corinthians 1:30","osis":["1Cor.1.30"]},{"printed":"2:2","osis":["1Cor.2.2"]}],"note":null},{"text":"cannot take hold of it or apply it vnto my self anie other way than by faith.","proofs":["1 John 5:10"],"refs":[{"printed":"1 John 5:10","osis":["1John.5.10"]}],"note":null}],"items":[]}],"text":null},{"number":74,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[62],"paragraphs":[],"clauses":[],"items":[{"question":"Why cannot our good works bee righteousnesse, or some part of righteousnes before God?","answer":"Because that righteousnesse which must stand fast before the iudgement of God, must bee in al points perfect, & agreeable to the Law of God. Now our works, euen the best of them are imperfect in this life and defiled with sinne.","segments":[{"text":"Because that righteousnesse which must stand fast before the iudgement of God, must bee in al points perfect, & agreeable to the Law of God. Now our works, euen the best of them are imperfect in this life and","proofs":["Galatians 3:10","Deuteronomy 27:26"],"refs":[{"printed":"Galatians 3:10","osis":["Gal.3.10"]},{"printed":"Deuteronomy 27:26","osis":["Deut.27.26"]}],"note":null},{"text":"defiled with sinne.","proofs":["Isaiah 64:6"],"refs":[{"printed":"Isaiah 64:6","osis":["Isa.64.6"]}],"note":null}],"items":[]}],"text":null},{"number":75,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[63],"paragraphs":[],"clauses":[],"items":[{"question":"How is it that our good works merit nothing, seeing God promiseth that he wil giue a reward for thē, both in this life, and in the life to come?","answer":"That rewarde is not giuen of merite, but of grace.","segments":[{"text":"That rewarde is not giuen of merite, but of grace.","proofs":["Luke 17:10"],"refs":[{"printed":"Luke 17:10","osis":["Luke.17.10"]}],"note":null}],"items":[]}],"text":null},{"number":76,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[64],"paragraphs":[],"clauses":[],"items":[{"question":"But doth not this doctrine make men carelesse and profane?","answer":"No. For neither can it bee, but they, which are incorporated into Christ through faith, shoulde bring forth the fruits of thankefulnes.","segments":[{"text":"No. For neither can it bee, but they, which are incorporated into Christ through faith, shoulde bring forth the fruits of thankefulnes.","proofs":["Matthew 7:18","John 15:5"],"refs":[{"printed":"Matthew 7:18","osis":["Matt.7.18"]},{"printed":"John 15:5","osis":["John.15.5"]}],"note":null}],"items":[]}],"text":null},{"number":77,"title":"OF THE SACRAMENTES","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[65],"paragraphs":[],"clauses":[],"items":[{"question":"Seeing then that onely faith maketh vs partakers of Christ, and his benefites, whence doth it proceede?","answer":"From the holy Ghost, who kindleth it in our harts by the preaching of the gospel, & confirmeth it by the vse of the sacraments.","segments":[{"text":"From the holy Ghost, who kindleth it in our harts by the preaching of the gospel, &","proofs":["Ephesians 2:8","6:23","John 3:5","Philippians 1:29"],"refs":[{"printed":"Ephesians 2:8","osis":["Eph.2.8"]},{"printed":"6:23","osis":["Eph.6.23"]},{"printed":"John 3:5","osis":["John.3.5"]},{"printed":"Philippians 1:29","osis":["Phil.1.29"]}],"note":null},{"text":"confirmeth it by the vse of the sacraments.","proofs":["Matthew 28:19–20","1 Peter 1:22–23"],"refs":[{"printed":"Matthew 28:19–20","osis":["Matt.28.19-Matt.28.20"]},{"printed":"1 Peter 1:22–23","osis":["1Pet.1.22-1Pet.1.23"]}],"note":null}],"items":[]}],"text":null},{"number":78,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[66],"paragraphs":[],"clauses":[],"items":[{"question":"What are the Sacraments?","answer":"They are sacred signes and seals set before our eies, and ordained of God for this cause, that hee may declare and seal by them the promise of his gospel vnto vs, to wit, that he giueth freely remission of sinnes, and life euerlasting not only to al in general, but to euery one in particular that beleeueth, for that onely sacrifice of Christ which hee accomplished vpon the crosse.","segments":[{"text":"They are sacred signes and seals set before our eies, and ordained of God for this cause, that hee may declare and seal by them the promise of his gospel vnto vs, to wit, that he giueth freely remission of sinnes, and life euerlasting not only to al in general, but to euery one in particular that beleeueth, for that onely sacrifice of Christ which hee accomplished vpon the crosse.","proofs":["Genesis 17:11","Romans 4:11","Deuteronomy 30:6","Leviticus 6:25","Hebrews 9:8–9","Ezekiel 20:12","1 Samuel 17:36","Isaiah 6:6–7","54:9"],"refs":[{"printed":"Genesis 17:11","osis":["Gen.17.11"]},{"printed":"Romans 4:11","osis":["Rom.4.11"]},{"printed":"Deuteronomy 30:6","osis":["Deut.30.6"]},{"printed":"Leviticus 6:25","osis":["Lev.6.25"]},{"printed":"Hebrews 9:8–9","osis":["Heb.9.8-Heb.9.9"]},{"printed":"Ezekiel 20:12","osis":["Ezek.20.12"]},{"printed":"1 Samuel 17:36","osis":["1Sam.17.36"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"54:9","osis":["Isa.54.9"]}],"note":null}],"items":[]}],"text":null},{"number":79,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[67],"paragraphs":[],"clauses":[],"items":[{"question":"Doe not then both the woorde and Sacramentes tend to that ende, as to leade our faith vnto the Sacrifice of Christ finished on the crosse, as to the onely ground of our saluation?","answer":"It is euen so. For the holy Ghost teacheth vs by the Gospell, and assureth vs by the Sacramentes, that the saluation of al of vs standeth in the onlie sacrifice of Christ offered for vs vpon the crosse.","segments":[{"text":"It is euen so. For the holy Ghost teacheth vs by the Gospell, and assureth vs by the Sacramentes, that the saluation of al of vs standeth in the onlie sacrifice of Christ offered for vs vpon the crosse.","proofs":["Romans 6:3","Galatians 3:27"],"refs":[{"printed":"Romans 6:3","osis":["Rom.6.3"]},{"printed":"Galatians 3:27","osis":["Gal.3.27"]}],"note":null}],"items":[]}],"text":null},{"number":80,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[68],"paragraphs":[],"clauses":[],"items":[{"question":"How many sacramentes hath Christ ordained in the new Testament?","answer":"Two. Baptisme, and the holy Supper.","segments":[{"text":"Two. Baptisme, and the holy Supper.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":81,"title":"OF BAPTISME","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[69],"paragraphs":[],"clauses":[],"items":[{"question":"Howe art thou admonished and assured in Baptisme, that thou art partaker of the only sacrifice of Christ?","answer":"Because Christ commaunded the outwarde washing of water, adioining this promise thereunto, that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule, that is, from all my sinnes, than I am washed outwardelie with water, whereby al the filthinesse of the bodie vseth to bee purged.","segments":[{"text":"Because Christ commaunded the outwarde washing of water, adioining this","proofs":["Matthew 28:19","Acts 2:38"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]},{"printed":"Acts 2:38","osis":["Acts.2.38"]}],"note":null},{"text":"promise thereunto, that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule, that is, from all my sinnes, than I am","proofs":["Mark 16:16","Matthew 3:11","Romans 6:3"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"Romans 6:3","osis":["Rom.6.3"]}],"note":null},{"text":"washed outwardelie with water, whereby al the filthinesse of the bodie vseth to bee purged.","proofs":["Mark 1:4","Luke 3:3"],"refs":[{"printed":"Mark 1:4","osis":["Mark.1.4"]},{"printed":"Luke 3:3","osis":["Luke.3.3"]}],"note":null}],"items":[]}],"text":null},{"number":82,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[70],"paragraphs":[],"clauses":[],"items":[{"question":"What is it to be washed with the blood and spirit of Christ?","answer":"It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee shedde for vs in his Sacrifice on the Crosse. And also to bee renewed by the holie Ghost, and thorough his sanctifying of vs to become members of Christ, that wee maie more and more die to sinne, and liue holily and without blame.","segments":[{"text":"It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee shedde for vs in his Sacrifice on the Crosse. And also to bee renewed by the holie Ghost, and thorough his sanctifying of vs to become members of Christ, that wee maie more and more die to sinne, and","proofs":["Hebrews 12:24","1 Peter 1:2","Revelation 1:5","22:14","Zechariah 13:1","Ezekiel 36:25"],"refs":[{"printed":"Hebrews 12:24","osis":["Heb.12.24"]},{"printed":"1 Peter 1:2","osis":["1Pet.1.2"]},{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"22:14","osis":["Rev.22.14"]},{"printed":"Zechariah 13:1","osis":["Zech.13.1"]},{"printed":"Ezekiel 36:25","osis":["Ezek.36.25"]}],"note":null},{"text":"liue holily and without blame.","proofs":["John 1:33","3:5","1 Corinthians 6:11","12:13","Romans 6:4","Colossians 2:12"],"refs":[{"printed":"John 1:33","osis":["John.1.33"]},{"printed":"3:5","osis":["John.3.5"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]},{"printed":"12:13","osis":["1Cor.12.13"]},{"printed":"Romans 6:4","osis":["Rom.6.4"]},{"printed":"Colossians 2:12","osis":["Col.2.12"]}],"note":null}],"items":[]}],"text":null},{"number":83,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[71],"paragraphs":[],"clauses":[],"items":[{"question":"Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite, as wee are washed with the water of baptisme?","answer":"In the institution of Baptisme; the wordes whereof are these: Goe and teach all Nations, Baptising them in the name of the father, the sonne, and the holy Ghost. He that shall beleeue and be baptised, shall bee saued: but he that will not beleeue, shal bee damned. This promise is repeated againe, whereas the Scripture calleth Baptisme, the washing of the new birth, and forgiuenesse of sinnes.","segments":[{"text":"In the institution of Baptisme; the wordes whereof are these: Goe and teach all Nations, Baptising them in the name of the father, the sonne, and the holy Ghost.","proofs":["Matthew 28:19"],"refs":[{"printed":"Matthew 28:19","osis":["Matt.28.19"]}],"note":null},{"text":"He that shall beleeue and be baptised, shall bee saued: but he that will not beleeue, shal bee damned. This promise is repeated againe, whereas the Scripture calleth Baptisme, the","proofs":["Mark 16:16"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]}],"note":null},{"text":"washing of the new birth, and","proofs":["Titus 3:5"],"refs":[{"printed":"Titus 3:5","osis":["Titus.3.5"]}],"note":null},{"text":"forgiuenesse of sinnes.","proofs":["Acts 22:16"],"refs":[{"printed":"Acts 22:16","osis":["Acts.22.16"]}],"note":null}],"items":[]}],"text":null},{"number":84,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[72],"paragraphs":[],"clauses":[],"items":[{"question":"Is then the outwarde Baptisme of water the washing away of sinnes?","answer":"It is not. For the bloud of Christ alone cleanseth vs from all sinne.","segments":[{"text":"It is not. For the bloud of Christ alone cleanseth vs from all","proofs":["Matthew 3:11","1 Peter 3:21","Ephesians 5:26"],"refs":[{"printed":"Matthew 3:11","osis":["Matt.3.11"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"Ephesians 5:26","osis":["Eph.5.26"]}],"note":null},{"text":"sinne.","proofs":["1 John 1:7","1 Corinthians 6:11"],"refs":[{"printed":"1 John 1:7","osis":["1John.1.7"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null}],"items":[]}],"text":null},{"number":85,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[73],"paragraphs":[],"clauses":[],"items":[{"question":"Why then doth the holie Ghost call Baptisme the washing of the newe birth, and forgiuenes of sinnes?","answer":"God speaketh so not without great cause: to wit, not onely to teache vs, that as the filth of our bodie is purged by water, so our sinnes also are purged by the bloud and spirite of Christ: but much more to assure vs by this diuine token and pledge, that wee are as verily washed from our sinnes with the inwarde washing, as we are washed by the outward and visible water.","segments":[{"text":"God speaketh so not without great cause: to wit, not onely to teache vs, that as the filth of our bodie is purged by water, so our sinnes also are purged by the bloud and spirite of Christ: but much more to assure vs by this diuine token and pledge, that wee are as verily washed from our sinnes with the inwarde washing, as we are","proofs":["Revelation 1:5","7:14","1 Corinthians 6:11"],"refs":[{"printed":"Revelation 1:5","osis":["Rev.1.5"]},{"printed":"7:14","osis":["Rev.7.14"]},{"printed":"1 Corinthians 6:11","osis":["1Cor.6.11"]}],"note":null},{"text":"washed by the outward and visible water.","proofs":["Mark 16:16","Galatians 3:17"],"refs":[{"printed":"Mark 16:16","osis":["Mark.16.16"]},{"printed":"Galatians 3:17","osis":["Gal.3.17"]}],"note":null}],"items":[]}],"text":null},{"number":86,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[74],"paragraphs":[],"clauses":[],"items":[{"question":"Are infantes to be baptised also?","answer":"What else? for seeing they belong as well vnto the couenaunt & Church of God, as they who are of a full age; and seeing also vnto them is promised remission of sinnes by the bloude of Christ and the holy Ghost the worker of faith, as well as vnto those of full growth: They are by Baptisme to bee ingrafted into the Church of God, and to be discerned from the children of infidels, in like sort as in the olde Testament was done by circumcision, in place whereof is Baptisme succeeded in the new Testament.","segments":[{"text":"What else? for seeing they belong as well vnto the couenaunt & Church of God, as they who are of a full age; and seeing also vnto them is promised","proofs":["Genesis 17:7"],"refs":[{"printed":"Genesis 17:7","osis":["Gen.17.7"]}],"note":null},{"text":"remission of sinnes by the bloude of Christ and the","proofs":["Matthew 19:14"],"refs":[{"printed":"Matthew 19:14","osis":["Matt.19.14"]}],"note":null},{"text":"holy Ghost the worker of faith, as well as vnto those of full growth: They are by Baptisme to bee ingrafted into the Church of God, and to be","proofs":["Luke 1:14–15","Psalm 22:11","Isaiah 24:1–3","Acts 2:39"],"refs":[{"printed":"Luke 1:14–15","osis":["Luke.1.14-Luke.1.15"]},{"printed":"Psalm 22:11","osis":["Ps.22.11"]},{"printed":"Isaiah 24:1–3","osis":["Isa.24.1-Isa.24.3"]},{"printed":"Acts 2:39","osis":["Acts.2.39"]}],"note":null},{"text":"discerned from the children of infidels, in like sort as in the olde Testament was done by","proofs":["Acts 10:47"],"refs":[{"printed":"Acts 10:47","osis":["Acts.10.47"]}],"note":null},{"text":"circumcision, in place whereof is","proofs":["Genesis 17:14"],"refs":[{"printed":"Genesis 17:14","osis":["Gen.17.14"]}],"note":null},{"text":"Baptisme succeeded in the new Testament.","proofs":["Colossians 2:11–13"],"refs":[{"printed":"Colossians 2:11–13","osis":["Col.2.11-Col.2.13"]}],"note":null}],"items":[]}],"text":null},{"number":87,"title":"OF THE LORDS SVPPER","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[75],"paragraphs":[],"clauses":[],"items":[{"question":"How art thou in the Lords Supper admonished and warranted, that thou art partaker of that onely sacrifice of Christ offered on the Crosse, and of all his benefites?","answer":"Because Christ hath commaunded me and all the faithfull to eate of this breade broken, and to to drinke of the cup distributed in remembrance of him, with this promise adioined. First, that his bodie was as certainly broken and offred for me on the Crosse, and his bloud shed for me, as I behold with my eies the bread of the Lord broken vnto me, and the cup communicated to me: and further that my soul is no lesse assuredly fed to euerlasting life with his bodie, which was crucified for vs, and his bloud, which was shedde for vs: than I receiue and tast by the mouth of my bodie the bread and wine, the signes of the bodie and bloud of our Lord, receiued at the hand of the Minister.","segments":[{"text":"Because Christ hath commaunded me and all the faithfull to eate of this breade broken, and to to drinke of the cup distributed in remembrance of him, with this promise adioined. First, that his bodie was as certainly broken and offred for me on the Crosse, and his bloud shed for me, as I behold with my eies the bread of the Lord broken vnto me, and the cup communicated to me: and further that my soul is no lesse assuredly fed to euerlasting life with his bodie, which was crucified for vs, and his bloud, which was shedde for vs: than I receiue and tast by the mouth of my bodie the bread and wine, the signes of the bodie and bloud of our Lord, receiued at the hand of the Minister.","proofs":["Matthew 26:27–28","Mark 14:22–24","Luke 22:16, 20","1 Corinthians 10:16–17","11:23–25","12:13"],"refs":[{"printed":"Matthew 26:27–28","osis":["Matt.26.27-Matt.26.28"]},{"printed":"Mark 14:22–24","osis":["Mark.14.22-Mark.14.24"]},{"printed":"Luke 22:16, 20","osis":["Luke.22.16","Luke.22.20"]},{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]},{"printed":"11:23–25","osis":["1Cor.11.23-1Cor.11.25"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null}],"items":[]}],"text":null},{"number":88,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[76],"paragraphs":[],"clauses":[],"items":[{"question":"What is it to eate the bodie of Christ crucified, and to drinke his bloud that was shed?","answer":"It is not onely to imbrace by an assured confidence of minde, the whole passion and death of Christ, and thereby to obtain forgiuenes of sins and euerlasting life, but also by the holy Ghost, who dwelleth both in Christ and vs, so more and more to bee vnited to his sacred bodie, that though he be in heauen, and we in earth, yet neuerthelesse are wee flesh of his flesh, and bone of his bones; and as all the members of the bodie are by one soule, so are wee also quickened and guided by one and the same spirite.","segments":[{"text":"It is not onely to imbrace by an assured confidence of minde, the whole passion and death of Christ, and thereby to obtain forgiuenes of sins and euerlasting life, but also by the holy Ghost, who dwelleth both in Christ and vs, so more and more to bee","proofs":["John 6:35, 40, 47–48, 50–51, 53–54"],"refs":[{"printed":"John 6:35, 40, 47–48, 50–51, 53–54","osis":["John.6.35","John.6.40","John.6.47-John.6.48","John.6.50-John.6.51","John.6.53-John.6.54"]}],"note":null},{"text":"vnited to his sacred bodie, that though he be in","proofs":["John 6:56"],"refs":[{"printed":"John 6:56","osis":["John.6.56"]}],"note":null},{"text":"heauen, and we in earth, yet neuerthelesse are wee flesh of his flesh, and bone of his","proofs":["Acts 3:21","1:9","1 Corinthians 11:26"],"refs":[{"printed":"Acts 3:21","osis":["Acts.3.21"]},{"printed":"1:9","osis":["Acts.1.9"]},{"printed":"1 Corinthians 11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"bones; and as all the members of the bodie are by one soule, so are wee also quickened and","proofs":["Ephesians 5:29–30, 32","1 Corinthians 6:15, 17, 19","1 John 3:24","4:13","John 14:23"],"refs":[{"printed":"Ephesians 5:29–30, 32","osis":["Eph.5.29-Eph.5.30","Eph.5.32"]},{"printed":"1 Corinthians 6:15, 17, 19","osis":["1Cor.6.15","1Cor.6.17","1Cor.6.19"]},{"printed":"1 John 3:24","osis":["1John.3.24"]},{"printed":"4:13","osis":["1John.4.13"]},{"printed":"John 14:23","osis":["John.14.23"]}],"note":null},{"text":"guided by one and the same spirite.","proofs":["John 6:56–58","15:1–6","Ephesians 4:15–16"],"refs":[{"printed":"John 6:56–58","osis":["John.6.56-John.6.58"]},{"printed":"15:1–6","osis":["John.15.1-John.15.6"]},{"printed":"Ephesians 4:15–16","osis":["Eph.4.15-Eph.4.16"]}],"note":null}],"items":[]}],"text":null},{"number":89,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[77],"paragraphs":[],"clauses":[],"items":[{"question":"Where hath Christ promised, that he will as certainely giue his bodie and bloude so to bee eaten and dronken, as they eate this breade broken, and drinke this cup?","answer":"In the institution of his supper; the wordes whereof are these: Our Lord Jesus Christ in the night that he was betraied, tooke bread. And when he had giuen thankes, he brake it, and said, Take, eate, this is my bodie which is broken for you: this doe you in remembrance of me. Likewise also he tooke the cup when he had supped, and saide, This cup is the Newe Testament in my bloud: this doe as often as yee shall drinke it, in remembrance of me. For as often as ye shal eat this bread and drinke this cup, ye shewe the Lordes death till he come. This promise is repeated by Saint Paul, when he saith: The cup of thankesgiuing, wherewith we giue thankes, is it not the Communion of the bloud of Christ? The bread which we breake, is it not the communion of the bodie of Christ? For wee that are manie are one bread and one bodie, because wee all are partakers of one bread.","segments":[{"text":"In the institution of his supper; the wordes whereof are these: Our Lord Jesus Christ in the night that he was betraied, tooke bread. And when he had giuen thankes, he brake it, and said, Take, eate, this is my bodie which is broken for you: this doe you in remembrance of me. Likewise also he tooke the cup when he had supped, and saide,","proofs":["1 Corinthians 11:23","Matthew 26:26","Mark 14:22","Luke 22:19"],"refs":[{"printed":"1 Corinthians 11:23","osis":["1Cor.11.23"]},{"printed":"Matthew 26:26","osis":["Matt.26.26"]},{"printed":"Mark 14:22","osis":["Mark.14.22"]},{"printed":"Luke 22:19","osis":["Luke.22.19"]}],"note":null},{"text":"This cup is the Newe Testament in my bloud:","proofs":["Exodus 24:8","Hebrews 9:20"],"refs":[{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Hebrews 9:20","osis":["Heb.9.20"]}],"note":null},{"text":"this doe as often as yee shall drinke it, in remembrance of me. For as often as ye shal eat this bread and drinke this cup, ye shewe the Lordes death till he come. This promise is repeated by Saint Paul, when he saith: The cup of thankesgiuing, wherewith we giue thankes, is it not the Communion of the bloud of Christ? The bread which we breake, is it not the communion of the bodie of Christ?","proofs":["Exodus 13:9"],"refs":[{"printed":"Exodus 13:9","osis":["Exod.13.9"]}],"note":null},{"text":"For wee that are manie are one bread and one bodie, because wee all are partakers of one bread.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"items":[]}],"text":null},{"number":90,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[78],"paragraphs":[],"clauses":[],"items":[{"question":"Are then the bread and wine, made the verie bodie and bloud of Christ?","answer":"No verily. But as the water of baptisme is not turned into the bloud of Christ, but is only a sign and pledge of those thinges that are sealed to vs in Baptisme: So neither is the bread of the Lords Supper the verie bodie of Christ: Although according to the manner of Sacramentes, and that forme of speaking of them which is vsuall vnto the holy Ghost, the bread is called the body of Christ.","segments":[{"text":"No verily. But as the water of baptisme is not turned into the bloud of Christ, but is only a sign and pledge of those thinges that are sealed to vs in Baptisme: So neither is the bread of the Lords Supper the verie bodie of","proofs":["Matthew 26:29","Mark 14:24"],"refs":[{"printed":"Matthew 26:29","osis":["Matt.26.29"]},{"printed":"Mark 14:24","osis":["Mark.14.24"]}],"note":null},{"text":"Christ: Although according to the manner of Sacramentes, and that","proofs":["1 Corinthians 10:16","11:26"],"refs":[{"printed":"1 Corinthians 10:16","osis":["1Cor.10.16"]},{"printed":"11:26","osis":["1Cor.11.26"]}],"note":null},{"text":"forme of speaking of them which is vsuall vnto the holy Ghost, the bread is called the body of Christ.","proofs":["Genesis 17:10","Exodus 12:26–27, 43, 48","13:9","Acts 7:8","Exodus 24:8","Leviticus 16:10","17:11","Isaiah 6:6–7","Titus 3:5","Acts 22:16","1 Peter 3:21","1 Corinthians 10:1"],"refs":[{"printed":"Genesis 17:10","osis":["Gen.17.10"]},{"printed":"Exodus 12:26–27, 43, 48","osis":["Exod.12.26-Exod.12.27","Exod.12.43","Exod.12.48"]},{"printed":"13:9","osis":["Exod.13.9"]},{"printed":"Acts 7:8","osis":["Acts.7.8"]},{"printed":"Exodus 24:8","osis":["Exod.24.8"]},{"printed":"Leviticus 16:10","osis":["Lev.16.10"]},{"printed":"17:11","osis":["Lev.17.11"]},{"printed":"Isaiah 6:6–7","osis":["Isa.6.6-Isa.6.7"]},{"printed":"Titus 3:5","osis":["Titus.3.5"]},{"printed":"Acts 22:16","osis":["Acts.22.16"]},{"printed":"1 Peter 3:21","osis":["1Pet.3.21"]},{"printed":"1 Corinthians 10:1","osis":["1Cor.10.1"]}],"note":null}],"items":[]}],"text":null},{"number":91,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[79],"paragraphs":[],"clauses":[],"items":[{"question":"Why then doth Christ call breade his bodie, and the cup his bloud, or the new Testament in his bloud; and Paul also calleth bread and wine, the Communion of the bodie and bloude of Christ?","answer":"Christ not without great consideration speaketh so: to wit, not onely for to teach vs, that as the bread and wine sustaine the life of the body; so also his crucified body and bloudshed are indeed the meat & drinke of our soul, whereby it is nourished to eternall life: but much more, that by this visible signe and pledge he may assure vs, that wee are as verily partakers of his bodie and bloud, through the working of the holy ghost, as wee doe perceiue by the mouth of our bodie these holie signes in remembraunce of him: and further also, that his suffering and obedience is so certainely ours, as though we our selues had suffered punishments for our sinnes, and had satisfied God.","segments":[{"text":"Christ not without great consideration speaketh so: to wit, not onely for to teach vs, that as the bread and wine sustaine the life of the body; so also his crucified body and bloudshed are indeed the meat & drinke of our soul, whereby it is nourished to eternall life: but much more, that by this visible signe and pledge he may assure vs, that wee are as verily partakers of his bodie and bloud, through the working of the holy ghost, as wee doe","proofs":["John 6:51, 55–56"],"refs":[{"printed":"John 6:51, 55–56","osis":["John.6.51","John.6.55-John.6.56"]}],"note":null},{"text":"perceiue by the mouth of our bodie these holie signes in remembraunce of him: and further also, that his suffering and obedience is so certainely ours, as though we our selues had suffered punishments for our sinnes, and had satisfied God.","proofs":["1 Corinthians 10:16–17"],"refs":[{"printed":"1 Corinthians 10:16–17","osis":["1Cor.10.16-1Cor.10.17"]}],"note":null}],"items":[]}],"text":null},{"number":92,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[80],"paragraphs":[],"clauses":[],"items":[{"question":"What difference is there betweene the Supper of the Lord, and the Popish Masse?","answer":"The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully wrought on the Crosse: Then also that we by the holie Ghost are graffed into Christ, who now according to his humane nature is onely in heauen at the right hand of his Father, and there will be worshipped of vs. But in the Masse it is denied, that the quicke and the dead haue remission of sins for the onely passion of Christ; except also Christ bee daily offered for them by their Sacrificers. Further also it is taught, that Christ is bodilie vnder the formes of breade and wine, and therefore is to bee worshipped in them. And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus, and an accursed Idolatrie.","segments":[{"text":"The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully wrought on the Crosse: Then also that we by the holie Ghost are graffed into","proofs":["Hebrews 7:27","9:12, 26, 28","10:10, 12, 14","John 19:30","Matthew 26:28","Luke 22:19–20"],"refs":[{"printed":"Hebrews 7:27","osis":["Heb.7.27"]},{"printed":"9:12, 26, 28","osis":["Heb.9.12","Heb.9.26","Heb.9.28"]},{"printed":"10:10, 12, 14","osis":["Heb.10.10","Heb.10.12","Heb.10.14"]},{"printed":"John 19:30","osis":["John.19.30"]},{"printed":"Matthew 26:28","osis":["Matt.26.28"]},{"printed":"Luke 22:19–20","osis":["Luke.22.19-Luke.22.20"]}],"note":null},{"text":"Christ, who now according to his humane nature is onely in heauen at the right hand of his","proofs":["1 Corinthians 6:17","10:16","12:13"],"refs":[{"printed":"1 Corinthians 6:17","osis":["1Cor.6.17"]},{"printed":"10:16","osis":["1Cor.10.16"]},{"printed":"12:13","osis":["1Cor.12.13"]}],"note":null},{"text":"Father, and there will be","proofs":["Hebrews 1:3","8:1"],"refs":[{"printed":"Hebrews 1:3","osis":["Heb.1.3"]},{"printed":"8:1","osis":["Heb.8.1"]}],"note":null},{"text":"worshipped of vs. But in the Masse it is denied, that the quicke and the dead haue remission of sins for the onely passion of Christ; except also Christ bee daily offered for them by their Sacrificers. Further also it is taught, that Christ is bodilie vnder the formes of breade and wine, and therefore is to bee","proofs":["John 4:21–23","20:17","Luke 24:52","Acts 7:55–56","Colossians 3:1","Philippians 3:10","1 Thessalonians 1:9–10"],"refs":[{"printed":"John 4:21–23","osis":["John.4.21-John.4.23"]},{"printed":"20:17","osis":["John.20.17"]},{"printed":"Luke 24:52","osis":["Luke.24.52"]},{"printed":"Acts 7:55–56","osis":["Acts.7.55-Acts.7.56"]},{"printed":"Colossians 3:1","osis":["Col.3.1"]},{"printed":"Philippians 3:10","osis":["Phil.3.10"]},{"printed":"1 Thessalonians 1:9–10","osis":["1Thess.1.9-1Thess.1.10"]}],"note":null},{"text":"worshipped in them. And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus, and an accursed Idolatrie.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":93,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[81],"paragraphs":[],"clauses":[],"items":[{"question":"Who are to come vnto the Table of the Lord?","answer":"They onely who are trulie sorrowfull, that they haue offended GOD by their sinnes; and yet trust that those sinnes are pardoned them for Christes sake: and what other infirmities they haue, that those are couered by his passion and death; who also desire more, and more to go forward in faith and integritie of life. But hypocrites and they who doe not truely repent, do eate and drinke damnation to themselues.","segments":[{"text":"They onely who are trulie sorrowfull, that they haue offended GOD by their sinnes; and yet trust that those sinnes are pardoned them for Christes sake: and what other infirmities they haue, that those are couered by his passion and death; who also desire more, and more to go forward in faith and integritie of life. But hypocrites and they who doe not truely repent, do eate and drinke damnation to themselues.","proofs":["1 Corinthians 10:21","11:28"],"refs":[{"printed":"1 Corinthians 10:21","osis":["1Cor.10.21"]},{"printed":"11:28","osis":["1Cor.11.28"]}],"note":null}],"items":[]}],"text":null},{"number":94,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[82],"paragraphs":[],"clauses":[],"items":[{"question":"Are they also to be admitted to this supper, who in confession and life declare them-selues to bee Infidels and vngodlie?","answer":"No. For by that meanes the couenaunt of GOD is profaned, and the wrath of GOD is stirred vp against the whole assemblie. Wherefore the Church by the commandment of Christ and his Apostles, vsing the keies of the kingdome of heauen, ought to driue them from this Supper, till they shall repent, and chaunge their manners.","segments":[{"text":"No. For by that meanes the couenaunt of GOD is profaned, and the wrath of GOD is stirred vp against the whole assemblie. Wherefore the Church by the commandment of Christ and his Apostles, vsing the keies of the kingdome of heauen, ought to driue them from this Supper, till they shall repent, and chaunge their manners.","proofs":["1 Corinthians 11:20, 34","Isaiah 1:11","66:3","Jeremiah 7:21","Psalm 50:16"],"refs":[{"printed":"1 Corinthians 11:20, 34","osis":["1Cor.11.20","1Cor.11.34"]},{"printed":"Isaiah 1:11","osis":["Isa.1.11"]},{"printed":"66:3","osis":["Isa.66.3"]},{"printed":"Jeremiah 7:21","osis":["Jer.7.21"]},{"printed":"Psalm 50:16","osis":["Ps.50.16"]}],"note":null}],"items":[]}],"text":null},{"number":95,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[83],"paragraphs":[],"clauses":[],"items":[{"question":"What are the keies of the Kingdome of heauen?","answer":"Preaching of the Gospell, and Ecclesiasticall Discipline: by which heauen is opened to the beleeuers, and is shutte against the vnbeleeuers.","segments":[{"text":"Preaching of the Gospell, and Ecclesiasticall Discipline: by which heauen is opened to the beleeuers, and is shutte against the vnbeleeuers.","proofs":["Matthew 16:19","18:18"],"refs":[{"printed":"Matthew 16:19","osis":["Matt.16.19"]},{"printed":"18:18","osis":["Matt.18.18"]}],"note":null}],"items":[]}],"text":null},{"number":96,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[84],"paragraphs":[],"clauses":[],"items":[{"question":"How is the kingdome of heauen opened and shut by the preaching of the Gospel?","answer":"When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull, that all their sinnes are pardoned them of God for the merite of Christ, so often as they imbrace by a liuely faith the promise of the Gospel: but contrarily is denounced to all Infidels & hypocrites, that so long the wrath of God and euerlasting damnation doth lie on them, as they persist in their wickednesse: according to which testimonie of the Gospel, God wil iudge them as wel in this life, as in the life to come.","segments":[{"text":"When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull, that all their sinnes are pardoned them of God for the merite of Christ, so often as they imbrace by a liuely faith the promise of the Gospel: but contrarily is denounced to all Infidels & hypocrites, that so long the wrath of God and euerlasting damnation doth lie on them, as they persist in their wickednesse: according to which testimonie of the Gospel, God wil iudge them as wel in this life, as in the life to come.","proofs":["John 20:21–23","Matthew 16:19"],"refs":[{"printed":"John 20:21–23","osis":["John.20.21-John.20.23"]},{"printed":"Matthew 16:19","osis":["Matt.16.19"]}],"note":null}],"items":[]}],"text":null},{"number":97,"title":null,"part":"THE SECOND PART, OF MANS DELIVERIE","questions":[85],"paragraphs":[],"clauses":[],"items":[{"question":"How is the kingdome of heauen opened and shut, by Ecclesiasticall Discipline?","answer":"When according to the commaundement of Christ, they, who in name are Christians, but in their doctrine and life shewe themselues aliens from Christ, after they hauing beene sometime admonished wil not depart from their errours or wickednesse, are made knowen vnto the Church or to them that are appointed for that matter, & purpose, of the Church; and if neither then they obey their admonition, are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church, & by God him selfe, out of the kingdome of heauen: And again, if they professe and indeede declare amendment of life, are receiued as members of Christ and his Church.","segments":[{"text":"When according to the commaundement of Christ, they, who in name are Christians, but in their doctrine and life shewe themselues aliens from Christ, after they hauing beene sometime admonished wil not depart from their errours or wickednesse, are made knowen vnto the Church or to them that are appointed for that matter, & purpose, of the Church; and if neither then they obey their admonition, are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church, & by God him selfe, out of the kingdome of heauen: And again, if they professe and indeede declare amendment of life, are","proofs":["Romans 12:7–9","1 Corinthians 12:28"],"refs":[{"printed":"Romans 12:7–9","osis":["Rom.12.7-Rom.12.9"]},{"printed":"1 Corinthians 12:28","osis":["1Cor.12.28"]}],"note":null},{"text":"receiued as members of Christ and his Church.","proofs":["Matthew 18:15–17","1 Corinthians 5:3–5","2 Thessalonians 3:14–15","2 John 10–11","2 Corinthians 2:6–7, 10–11","1 Timothy 5:17"],"refs":[{"printed":"Matthew 18:15–17","osis":["Matt.18.15-Matt.18.17"]},{"printed":"1 Corinthians 5:3–5","osis":["1Cor.5.3-1Cor.5.5"]},{"printed":"2 Thessalonians 3:14–15","osis":["2Thess.3.14-2Thess.3.15"]},{"printed":"2 John 10–11","osis":["2John.1.10-2John.1.11"]},{"printed":"2 Corinthians 2:6–7, 10–11","osis":["2Cor.2.6-2Cor.2.7","2Cor.2.10-2Cor.2.11"]},{"printed":"1 Timothy 5:17","osis":["1Tim.5.17"]}],"note":null}],"items":[]}],"text":null},{"number":98,"title":"OF MANS DELIVERIE","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[12,13,14,15,16,17,18],"paragraphs":[],"clauses":[],"items":[],"text":"After it hath beene shewed in the first part, that men are become obnoxious vnto euerlasting pains and punishmentes, by reason of obedience not yeelded vnto the lawe; a question by and by ariseth, *Whether there is, or bee graunted anie escape or deliuerie from these punishmentes.* To this question the lawe maketh aunswere, that a deliuerie is graunted, so that perfect satisfaction be made vnto the law and the iustice of God, by sufficient punishment, paied for the sinnes committed. For the lawe bindeth either to obedience, or that beeing not performed, to punishment. The performance of both which, both of obedience, & punishment, is perfect righteousnes and iustice: and on both followeth the approbation & allowing of him; in whom that righteousnesse is. Now, *the meanes and manners of satisfaction are two: one, by our selues;* which the lawe teacheth, and the iustice of God requireth: for wee haue sinned. But this satisfaction deliuereth not from eternall malediction; because it is neuer sufficient, and finished, but indureth to all eternity. *The other meanes of satisfiyng is by an other,* that is, by Christ. This meanes doth the Gospell shewe, and the mercie of God freely offer: neither yet is it repugnaunt to his law and iustice; because in no place the lawe misliketh or reiecteth it. This satisfaction or punishment is temporall, and yet sufficient, that is, equiualent to euerlasting punishment, and therefore a price worthie inough for our deliueraunce. Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes, the iustice of God, and the sentence of the lawe altogether willeth and requireth, that we bee admitted vnto a reconcilement with him, that is, be approued of God, and receiued into fauour. Furthermore, by the questions of the Catechisme a little before propounded, two things are taught concerning mans deliuerie. The first is, that it is possible; and after what sort. The second is, by whom, and by what maner of Mediatour it may be atchieued. The places here to be discoursed of are three.\n\n1 *Of Mans deliuerie.*\\\n2 *Of our Mediatour.*\\\n3 *Of the Couenant.*"},{"number":99,"title":"OF THE DELIVERIE OF MAN","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[12,13,14],"paragraphs":[],"clauses":[],"items":[],"text":"*The questions to bee considered hereof, are fiue.*\n\n*1* What mans deliuerie is, or in what things it consisteth.\\\n*2* Whether anie deliuerie might be wrought after the fall.\\\n*3* Whether it bee necessarie, and certaine.\\\n*4* What manner of deliuerie it is, and whether it bee perfect, that is a deliuerie from the euill both of crime and paine.\\\n*5* By what meanes it may be wrought.\n\n## 1 WHAT MANS DELIVERIE IS\n\nThis worde *Deliuerie* is respectiue. For all deliuerie and libertie hath a respect to somewhat: to wit, it is a graunt, whereby any one is licensed according to honest lawes, or the order of nature, to be free from subiections, defects, and burdens not proper vnto his nature, and to doe thinges agreeable vnto his nature without lette or hinderaunce.[^1] So *the Deliuerie of man* is an immunitie from miserie, that is, from the guilt and subiection or tyrannie of sinne: or, it is the right and power restored by Christ, to liue freely, according to GODS lawe, and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment. For thus to liue, agreed vnto mans nature, in respect of his creation: and not to liue thus, is mans most miserable and shamefull seruitude. As therefore the miserie and seruitude of man comprehendeth sinne, and death, or punishment: so his deliuerie, is a deliuerie from sinne and death; or a restoring of righteousnes and life euerlasting.\n\nNowe *Deliuerie from sinne, is the perfect, both pardoning of sinne,* that it may not for euer bee imputed; *And also the abolishing of it in vs by regeneration, or newnesse of life,* which is begunne here, but to bee perfected in the world to come. *Deliuerie from death,* is a Deliuerie, *both from Desperation,* or the feeling of GODS wrath, which beeing in the wicked here begunne, shall continue euerlastingly, and is called euerlasting death: and secondly, *from corporall death and all calamities and miseries* by our Resurrection and Glorification. *In summe:* That Deliuerie is a full restoring of life euerlasting, that is, of Holinesse, Righteousnesse, and felicitie, or perfect Blessednesse, and so of all good thinges which are contrarie to those euils. It is called Deliuerie, because men, without Christes satisfaction, are helde as it were fettered in gyues, and Captiues of sinne and hell.\n\n## 2 Whether anie Deliuerie might be wrought after the fall\n\nThis question is necessarie. For if there be no deliuerie of vs out of miserie, in vaine make wee question of the rest. Againe, there is some cause to doubt thereof, to them especially,[^2] vnto whom the doctrine of the Gospell is vnknowen. *The Deliuerie therefore of man is possible.* And the causes of the possiblenesse thereof are in GOD alone, declared in the sacred Scripture.\n\nThe first is *his mercie and immeasurable goodnesse,* which that hee woulde exercise in sauing of vs, not impeaching his iustice, he hath vttered in his word. *John.* 5.21. *The father quickeneth whom he will.*\n\nThe second is, *his infinite wisedome,* whereby hee knoweth, how to turne the purposes of the Diuel imagined and deuised to the reproche of GOD himselfe, by corrupting mankinde, and to the ouerthrowing of the saluation of Gods chosen, euen to the manifesting of his owne glorie, and to the saluation of his chosen. God therefore, by this his wisedome hath found out an admirable temperament, and such as no creature coulde haue found, of his iustice and mercie, in deliuering man, that is, such a way, whereby hee might shewe his exceeding both mercie and iustice.\n\nThe third is *Gods omnipotencie,* wherefore hee is able to performe that deliuerie of man from sinne and death, which hee through his immeasurable mercie, and wise counsaile decreed. *Luc.* 1.37. *With God nothing shalbee impossible.* To denie then mans deliuerie, is to spoile God of infinite wisedome, goodnes, and power, against that which is said, 1. *Sam.* 2.6. *The Lorde bringeth downe to the graue, and raiseth vp.* Psal. 68.20. *To the Lord God belong the issues of death.* Isai. 59.1. *The Lords hand is not shortened.*\n\nObiection. *What the vnchangeable iustice and truth of god requireth, that is vnchangeable. But the iustice and truth of god requireth the casting away and damnation of man: for god had expresselie threatned euerlasting death to the transgressours of his lawe: and the iustice of god will destroie euerie thing that is not conformable thereunto. Therefore the casting awaie of man from the face of god is vnchangeable, neither is it possible that without the impeaching of gods iustice and truth man should escape euerlasting damnation.* Aunswere. The Maior is to bee distinguished. What the iustice of God requireth, to wit, simplie without al condition, that is simply vnchangeable. It requireth the casting away of man with this condition, except there bee interposed a full and perfect satisfaction. Wherefore the iustice of GOD requireth that a sinner either satisfie, or bee cast away. *Mathew* 5.36. *Thou shalt not come out thence, vntill thou hast paide the vtmost farthing.* Replie. *But impossible is it for vs to satisfie for our sinnes, or to beare sufficient punishment, so that wee may come from thence.* Aunswere. It is impossible in respect of our selues, but not in respect of God. He knoweth the meanes how by an other full satisfaction may be made for vs.\n\n[^3]But *that our deliuerie by another is possible,* is knowen onely by the promises of the Gospel, and the reuealing of the holy Ghost forcibly mouing our hearts to beleeue the Gospel.\n\nHere ariseth a question: *Whether Adam after his fall might haue certainly promised himselfe deliuerie?* Wee aunswere, that hee coulde not, without especiall promise, and reuelation. And before he had this, nothing could present it selfe vnto his mind, but the great iustice & truth of God exacting of him euerlasting punishment, for not yeelding obediēce. For flesh & bloud reueal not those things, which are the peculiar and proper benefites of the Mediatour. But some man may except: that the selfe same causes notwithstanding doe remaine, euen nowe after the publishing of the Gospell, to wit, the iustice and truth of GOD, who is neuer chaunged. If then Adam coulde not hope for deliuerie before the promise was published, neither could he after the publishing thereof. For so hee might haue reasoned: *It is impossible that the iustice and truth of GOD shoulde bee impeached. But mans recouering and escaping out of punishment, would impeache the iustice and truth of GOD, because euerlasting punishment shoulde not bee inflicted on man which yet the iustice and truth of GOD require. For, the punishment to bee euerlasting, and yet man to wade and escape out of it, are thinges contradictorie, and of flatte repugnauncie. Therefore mans escape and deliuerie out of punishment is impossible.*\n\nThis Obiection or temptation Adam might by the promise nowe made haue repelled on this wise. The Minor is true, if the escaping bee such, that sufficient punishment and equall to the sinne bee laide neither vpon the sinner himselfe, nor on another who offereth himselfe in the sinners place. But the iustice of GOD hath inflicted punishment sufficient for our sinnes, on his owne Sonne who offered himselfe of his owne accorde to sustaine it for vs. Wherefore mans escaping out of miserie, by the full satisfaction performed by the Sonne of GOD, doth not impeache but rather establish Gods iustice.\n\nBut againe it is replied: *That which necessarilie doth not conclude punishment to insue, doth leaue some hope, neither willeth vs to dispaire of deliuerie from punishment. But the euent hath taught, that the casting away of man is not necessarilie concluded or inferred vpon the first fall of Adam. Therefore Adam beeing fallen, no not before the promise published concerning the seede of the Woman, ought altogether to haue dispaired of his deliuerie.* Aunswere. Hee ought not verily to haue dispaired, neither coulde hee haue inferred vpon his fall necessarily, that his deliuerie out of miserie was simplie impossible; but neither coulde hee of the otherside haue certainely promised vnto himselfe, or hoped for it, before the publishing of the Gospell. Because neither hee nor any creature was able,[^4] or shoulde for euer haue beene able of himselfe to perceiue, or so much as imagine vnto himselfe a maner of escaping punishment, not repugnant to the iustice of God: except GOD had declared and reuealed the same by his Sonne. *Hee might truelie* (as others likewise, who liue out of the Church destitute of the worde of promise) *haue probablie reasoned, that one day there shoulde bee a deliuerie.* First, *because it is not meete, that man the most excellent creature shoulde bee made of GOD to sustaine the greatest punishment, and that for euer.* Againe, *For that it seemeth not likely, that GOD woulde haue deliuered a lawe to man to no effect, that is, which shoulde neuer bee perfectly performed by him.*\n\nBut except the voice of the gospel had come, mā would neuer haue beene able by these reasons long to haue withstood the tentation of the Diuel, who woulde easily haue refuted them by his owne example. Wherefore albeit these two reasons are of themselues most true (for GOD did not make mankinde vnto perpetuall miserie, neither made hee a lawe to no effect) yet man beeing fallen is not able, by reason of his blindnesse and corruption, without the promise and grace of the holy Ghost to assent vnto them, that is, is not able of them certainely and necessarily to infer, that he knoweth and hopeth for his deliuerance out of paine and miserie.\n\n## 3 Whether Deliuerie be necessarie and certaine\n\nThat some should be deliuered and saued from destruction is necessarie. Obiection. *But it is free vnto God,*[^5] *euen to saue none.* Answere. It is free vnto God, to saue either al, or none, or some: for he was not bound to vs, that he should saue vs. *Rom.* 11.35. *Who hath giuen vnto him first, and he shal be recompensed?* Yet is it necessarie that he should saue some, not by any absolute necessitie, but by such as is called necessitie by supposition.\n\nFirst, *because God hath most freely and vnchangeably decreed,*[^6] *& promised this deliuerie published.* A syllogisme thereof may be framed on this wise: *It is impossible that God should either lie or deceiue. But God hath auouched and promised by an oth, that hee will not the death of a sinner, but will that hee bee conuerted and liue. The conuersion therefore and deliuerie of man, not onelie may bee wrought, but necessarily also is wrought.*\n\nSecondly, *In the beginning God created mā, that he might for euer be magnified of him.* Epes. 1.6. *He hath made vs to the praise of the glorie of his grace.* And Psalm. 89.48. *Hast thou made al men for naught?* Wherefore seeing God is not frustrated of the end of his counsels, it is necessarie that some be deliuered.\n\nThirdly, *God did not in vaine send his sonne into the world, and deliuer him ouer vnto death.* Iohn. 6.39. *I came downe from heauen to doe his will which hath sent me. And this is the fathers will which hath sent mee, that of al which hee hath giuen mee I should loose nothing.* Mat. 9.13. *I am come to call sinners to repentance, &* 18.11. *The Sonne of man is come to saue that which was lost.* Rom. 4.25. *He died for our sinnes, and is risen againe for our iustification.*\n\nFourthly, *God more enclineth to the exercising and setting forth of his mercy, than of his anger. But he sheweth his anger in punishing the wicked. Therefore he must shew his mercy in sauing the Godly.*\n\n## 4 What manner of Deliuery this is\n\n*The deliuerie and setting of man at libertie is necessarilie compleat,* that is, in al ponites perfect,[^7] euen from both euils, both of crime, and of paine. First, *because God is not a deliuerer in part onely, but saueth and loueth perfectly those whom hee saueth.* 1. Iohn 1.7. *The bloode of Jesus Christ cleanseth vs from all sinne,* to witte, as touching both the formall partes thereof, the guilt, and the corruption of sinne.\n\nSecondly, *because he doth perfectly punish the wicked,* that his iustice may bee exactly satisfied by their punishment: *Therefore doth hee perfectly deliuer the godly from punishment;* because he is more inclining & propense to mercy than to anger. Thirdly, *because we were fully & perfectly lost in Adam. But Christs benefit is not imperfecter, or of lesse force than the sin of Adam,* which it would be, if he did not perfectly deliuer: because al haue lost al their righteousnesse, saluation, and blessednes in Adam. Therefore righteousnes and felicity is restored by Christ.\n\n*Each of these deliueries, both from the euill of crime, and from the euil of paine or punishment, is necessarily perfect.* Because the image of God, glory and blessednes, which is restored vnto vs by Christ our redeemer, is more glorious, & greater than that,[^8] which we lost in Adam. *Our deliuery from euerlasting death or damnation is most perfect, euen in this life, both as touching the parts thereof, and also in degree.* Because Christs satisfaction for our sinnes, which is imputed vnto vs, is a most perfect conformity and correspondence with the law of God: Now from other calamities we shal be fully deliuered in the life to come, when as the remnants of sin in vs shalbe vtterly abolished. In the meane season, they are mitigated vnto the godly, euen in this life, & turned into fatherly chastisements.\n\n[^9] *Our deliuery from crime or sinne by regeneration, is perfect, not at once in a moment, but successiuely by degrees. For in this life it is perfect, as concerning the partes thereof, but as by a beginning onelie,* that is, all the partes of obedience are begunne in the redeemed, or beleeuers: so that, as long as we liue here, it is daily augmented by new accessions and encreasings. *But after the departure of the soule out of the body this deliuerie is perfecter:* because then man doeth wholy cease from sinne. *After the resurrection and glorification it shall bee most perfect, both as touching the partes thereof, and in degree.* For then shall God bee all in all, that is, hee shal immediatly blesse vs with exceeding happinesse, so that nothing shall remaine in vs repugnaunt to God: but whatsoeuer shal be in vs, that shal be of god. But now there is somewhat in vs, which is not of GOD, euen sinne it selfe.\n\n## 5 By what meanes mans deliuerie may be wrought\n\nThe meanes whereby we may be deliuered from the curse, and beeing reconciled to God, may be accounted iust before him, is only one, euen *a full and condigne or worthy satisfaction, that is, punishment for sinnes committed, or obedience omitted.* For the Lawe,[^10] when as wee haue not perfourmed obedience, dooth iustly exact punishment of vs: this being sufficiently paied, wee are receiued of God into grace, and beeing indued with the holy spirit are renued to the image of God, that wee may hence-forward obey his Law, and enioy euerlasting blissefulnes. Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law, *we are deliuered then from sinne also,* that is, from corruption it selfe, by regeneration, that is, by the forcible working of the holy Ghost, abolishing it in vs, and restoring true holines and righteousnes, heere, by beginning it, and in the life to come also, by perfecting and absoluing it. This deliuery is necessarily knit with the former, as a necessary effect with his proper & nearest cause. For God wil of that condition accept of this satisfaction, and for it pardon our sinne, so that wee leaue off to offend him hereafter thorough our sinnes, and be thankfull vnto him for our sinnes pardoned, and other his benefites. For to bee willing to bee receiued into Gods fauour, and yet not to be willing to cease from sinning, is to mock God. Wherfore they who are receiued of God into fauour, are withall regenerated: and satisfaction is the cause, as of acceptation, so also of regeneration. *Now that, if satisfaction or sufficient punishment come not betweene, there is no deliuery from the guilt, or from sinne it selfe:* the cause hereof is gods great iustice, and truth, which his mercy dooth no way ouerthrowe, *Deut.* 27.26. *Cursed bee hee that confirmeth not all the woordes of this Law, to doe them.* Matth. 5.18. *It is not possible that one iot of the Law should fall,* that is, be frustrate, *till al thinges be fulfilled.* Psal. 5.4. *Euill shal not dwel with thee.* Seeing then the Lawe is not an emptie sound, and doth exact satisfaction for sinne committed, equall vnto the fault, it is wholy necessary, that we performe it, if we wil be receiued of god into fauour.\n\nHeere are wee met with an Obiection: *But wee neuer satisfie the Lawe, therefore this manner of escaping punishment, is vaine and imaginary.* We Aunswere. Wee are not able to satisfie by obedience; wee are, by paying the penalty which the Law in most full manner exacteth for our obedience omitted. Reply. *But the Lawe requireth obedience, that is, the loue of God and our neighbour. Therefore it is necessarie, that the Law be satisfied by obedience.* Aunswere. The Antecedent or former proposition is to be distinguished. The Lawe requireth obedience, that is, which was after to bee perfourmed: this beeing perfourmed, the Lawe was satisfyed. But if it bee not perfourmed, then the Lawe exacteth punishment, as a satisfaction for obedience omitted. For neither can satisfaction bee made by obedience, for the breach of the Lawe, or for omitting of obedience. Because the obedience or Godlinesse which followeth the breach of the Lawe, when as it is due for that present, when it is perfourmed, cannot at all satisfie for the debt or offence or trespasse which is past. Wherefore sufficient punishment, is that satisfaction, which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience, that wee may bee accepted and beloued of God.\n\nThis beeing sette downe and resolued of, further demaund is made, *by whome that satisfaction or punishment is to bee perfourmed?* The Lawe will haue it perfourmed by vs, and that iustly: but it yeeldeth not ability to perfourme it, neither any where maketh declaration thereof. But the Ghospell declareth and sheweth vs Christ, by whome we may satisfie. *By our selues wee cannot.*\n\nFirst, *because the Lawe requireth perfect satisfaction:* it is not perfect,[^11] except it bee either eternall (for all sinne is an offence against the infinite good: If then this infinite good must bee satisfyed, satisfaction must needes be made by eternall punishment, which aunswereth in equality to that infinite good) or else temporall, yet equall to eternall, and worthie to bee accepted by the iustice of GOD for satisfaction. If it bee eternall, then neuer shall wee bee deliuered or recouered out of punishment, death and sinne beeing fullie conquered: because it can neuer bee saide, that wee haue satisfyed (which implyeth the ende) but onelie that wee are satisfieng (which sheweth the perpetuation and continuing of punishment) which satisfaction is such as the punishment of the Diuels and reprobate men, which neuer shall haue an end. Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall, there is no man, by reason of manifolde imperfection who can perfourme it.\n\nSecondly, *because dailie wee heape vp offences and debtes,* yea euen in our punishmentes themselues, while wee doe not in them acknowledge God to be iust, and iustlie to punish vs for our sinnes, but murmur and fret against him. Wherefore our paines and punishmentes must needes be also heaped vp and encreased. For he, who goeth on afterwards in offending him, whom he hath heretofore offended, can neuer haue him fauourable vnto him. Thirdly, *because wee cannot deserue of God, that hee shoulde pardon vs our present sinnes, muchlesse our sinnes past.* Neither can wee pay the debt past, with that, which wee owe presently. Since then wee are not able by our selues, wee must needes make satisfaction by another.\n\nObiection. *The Lawe requireth OVR punishment, because wee haue sinned.* Aunswere. The Lawe requireth ours, but not exclusiuely, so that it doth not admit it to bee performed by another, for vs. For, albeit the Law knoweth not this satisfaction for our sins made by another, & to be imputed vnto vs, but the Gospell onely reuealeth it: yet no-where dooth the Lawe either exclude or disalowe it. Wherefore it is not contrarie to the Lawe, that another should satisfie for vs. Reply. *But that another should be punished for offenders, is vniust.* Aunswere. That another should bee punished for offenders, is not disagreeing with Gods iustice,[^12] if these conditions cōcur withall. 1 *If hee who is punished, be innocent.* 2 *If he be of the same nature with the offenders.* 3 *If of his own accord he offer himselfe to punishment.* 4 *If himselfe be able to recouer out of punishment, and not inforced to perish therein.* And this is the cause that men can not iustly punish ones offences in another, because they cānot bring to passe, that the partie punished shoulde not perish in the punishment. 5 *If hee wish and attaine vnto that ende which Christ respected, euen the glorie of GOD, and saluation of men.*\n\n[^13]Furthermore, *that other, by whom we must satisfie, either must be a creature onlie, or God to.* But no mere creature, be he man, or not man, can satisfie for man, which is a sinner. First, *because the iustice of God doth not punish in other creatures that, which man hath committed.* But man hath sinned. Therefore all humane nature which hath sinned, ought to bee punished, *Rom.* 5.12. *As by one man sinne entered into the world, and death by sinne, and so death went ouer all men, for as much as all men haue sinned. Secondly because no creature at al can sustain temporal punishment equiualent to eternal.* By reason therefore of the infirmitie & weakenesse of the creature, there would not be proportion betweene the punishment & the sinne, and so not sufficient punishment. *Psalm.* 130.3. *If thou Lord straitly markest iniquities, O Lorde, who shall stande?* Rom. 8.3. *Because the Lawe was not able to iustifie, God sent his sonne.* Deut. 4.24. *God is a consuming fire.* Thirdly, *He who is himselfe defiled with sinne, cannot satisfie for others.* Fourthly, *Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie.* Wherefore our Mediatour must be a man: yet so, that he be god also. Fiftly. The same is also shewed by this, *that the deliuerie of man is wrought after a sort also by regeneration.* But to purge out sinne, and to make fleshie hearts of stonie, is the worke, not of any creature, but of God alone. For his it is to restore the image of God in vs, who first created it in vs. Seeing therefore wee haue neede of a Mediatour for our *deliuerie, we must nowe speake of him.*\n\n[^1]: The deliuerie of man, an immunitie from miserie and the gilt of sinne.\n[^2]: The deliuerie of man possible. The causes of which possibility in God onelie.\n[^3]: Adam after his fall, before by special reuelation hee was assured of the promise, could not hope for deliuerance.\n[^4]: Humane reason might probablie coniecture, but not necessarily conclude mans deliuerie.\n[^5]: The deliuerie of some necessarie.\n[^6]: The necessitie not absolute, but depending on the vnchangeable will and decree of God.\n[^7]: Our deliuerie most perfect.\n[^8]: Our deliuerie from eternall death perfect in this life, from other calamities in the life to come.\n[^9]: Our deliuerie from sinne in part here by regeneration, but perfect in the life to come.\n[^10]: The law being transgressed, no satisfaction but by suffering due punishment.\n[^11]: Our satisfaction can not bee by our selues, because then it woulde bee infinite, and so neuer accomplished.\n[^12]: The conditions to bee in him respected, who may bee punished for another.\n[^13]: A meere man is not able to suffer and satisfie for man."},{"number":100,"title":"OF THE MEDIATOR","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[15,16,17,18],"paragraphs":[],"clauses":[],"items":[],"text":"The doctrine concerning the Mediator is to be held,[^1] and diligently to be considered. 1 *Because it is the foundation and short sum of Christian Doctrine.* 2. *In respect of the glorie of God,* that we may know, God doth not of any leuity pardon sins, but is so grieuously offended therewith, that he granteth no pardon to them, except the satisfaction of his sonne mediate and come betweene. 3 *In respect of our saluation;* that we enioying such a mediator may be assured of eternall life: because this our Mediatour is both willing and able to graunt it vs. 4 *That we may acknowledge and magnifie the mercie and goodnesse of God towards vs, in that he hath giuen vs his sonne to be our Mediator.* 5 *Because this doctrine is at all times most grieuouslie oppugned by the enemies of the Church, both forraine and domesticall, which are heretickes.* But here it may seeme to some man that the doctrine concerning the Mediator belongeth to the place of Iustificatiō, because in this also the office of the Mediator is declared. But it is one thing to teach, *What and what manner a benefit the benefite of iustification is, and howe it is receiued:* an other thing *to shew, whose that benefite is, and by whom it is bestowed.* And these are different and diuerse propositions: *Justification belongeth to the Mediatour,* or is wrought by the Mediatour; and, *remission of sinnes is our iustification.* In the former propositiō iustificatiō is the subiect, that is, it is that whereof an other thing is affirmed; in the later it is the attribute or predicate, that is, iustification it selfe is affirmed of another thing, euen of remission of sinnes.\n\nThe principall questions are these.\\\n1 *What in general a Mediator is*\\\n2 *For what cause he is necessarie.*\\\n3 *What his office is.*\\\n4 *What manner of one is necessarie.*\\\n5 *Who, or what person, is and may be Mediator.*\\\n6 *Whether there may be more Mediators.*\n\n## 1 What a Mediator is\n\n[^2]A *Mediatuor in generall* signifieth him, who interposeth or putteth himselfe betweene parties which are at variance, & reconcileth the one to the other. Now *to reconcile* is 1. *To make intercession or intreatie for him, who offendeth, vnto him who is offended.* 2. *To make satisfaction for the iniurie offered.* 3. *To promise & to bring to passe that the partie who hath offended, offend no more.* For except this be brought to passe and effectuated, the fruite and commodity of the intercession is lost. 4. Lastly, *to bring them to an attonement and agreement, who were before at enmitie.* If one of these conditions bee wanting, there cannot bee anie true reconcilement.\n\n[^3]But in speciall, and as heere it is vsed and meant of Christ, a Mediatour is a pacifier or reconciler of God and men, as well by merit and desert, as also by efficacie and forcible operation: that is, it is a middle person betweene God who is offended and angrie with sinne, and mankind offending, and subiect to the anger of God; to reconcile men vnto God, restoring them into fauour, causing men to loue God, and God men; and that by making entreaty and satisfaction to Gods iustice for them, and applying forcibly & effectually vnto them his satisfaction or merit; regenerating them, that they may cease from sinning; and hearing their groans and petitions, when they call vpon him. For when Christ doth these things, he causeth god to loue vs, and vs to loue god, that is, he maketh a peace and agreement to be betweene God and vs.\n\n[^4] *A middle person, and a Mediator are different,* because that is the name of the person, this of the office. Both which Christ is betweene God the father and vs. Hee is *a Middle person,* because in him both natures, diuine and humane, are vnited personally. And *a Mediatour,* because he reconcileth vs to his father, albeit in some sort he is also in the same respect the Middle person, in which hee is Mediatour, because in him two extreames are ioyned, God and man.\n\nIt is demaunded *whether Adam had neede of a Mediatour before his fall?* Aunswere is to bee made by distinguishing of the diuerse meaninges and significations of Mediatour If a mediatour be meant to be such a one, through whose mediation or by whome God doth bestowe his benefites, and communicate himselfe vnto vs, Adam verilie euen before his fall had neede of a Mediatour, because Christ euer was that person, by whom god the father createth and quickneth all thinges. *For in him was life,* to wit all, both corporall and spirituall life, *and the life was the light of men.* But if the Mediatour bee vnderstoode to bee him who perfourmeth both these and all other partes of a Mediatours office: Adam did not stand in neede of a Mediatour before his fall. Wee must obserue notwithstanding that in the Scriptures this Phrase of speech is not found, whereby CHRIST is saide to haue beene the Mediatour also before the fall of man.\n\n## 2 For what cause a Mediatour is necessarie\n\nA Mediatour is necessarie: Because first,[^5] *GOD will not bee fauourable and doe good vnto vs, without reconcilement be made,* that is, except first wee are brought again into fauour with him. But the iustice of God admitteth not anie returne into fauour, without satisfaction, and a restoring of Gods Image in vs. Wee now are not able to perfourme this, to witte, to appease God beeing offended with vs, and to make our selues acceptable vnto God. Wee haue neede therefore of another Mediatour, who may performe this for vs. Secondly, *God required a Mediatour of the partie offending.* For God, as God, woulde not receiue satisfaction of him selfe, and woulde for his iustice sake that the partie offending woulde obtaine fauour by him, who was able to make perfect satisfaction. Wherefore such a truce-man is required who both shoulde not bee auerse from man, but shoulde desire to helpe him, and also should bee most acceptable vnto GOD, least hee shoulde suffer a repulse; and further might easily by his fauour, wherby hee shoulde preuaile with GOD, reconcile vs vnto him through satisfieng and making entreatie and intercession for vs. Nowe were not wee able to beare this person, because wee were Gods enimies, neither were wee of power to make our stonie heartes fleshie. Therefore wee stoode in need of a third, euen a Mediator, who both was able and willing to doe that for vs, and in vs, that is, who shoulde make intercession vnto God for vs, satisfie perfectly gods iustice for our sinnes, and restore vnto vs the image of God which we had lost, so that hereafter we should cease to sinne, or offend God thorough our sinnes, and should beginne by little and little to liue more and more according to the rule of Gods law. Thirdly, *They who necessarily must satisfie the Lawe either by themselues or by another, & are not able by themselues, haue neede of a Mediatour.* But we must satisfie the Law either by our selues or by another: and by our selues we are not able:[^6] Therfore we haue need of a Mediatour. But exception is made against the distinction of the Maior proposition, in appointing either our selues or another. *Where only one meanes of satisfieng is put downe, there must not be sought for or set downe another. But the Lawe acknowledgeth and putteth downe onely one means and way of satisfieng, to witte, by our selues: Therefore wee must not set downe also another, neither must wee say, either by our selues, or by another.* Aunswere. We graunt the whole reason, being vnderstoode of the Law, or according to the declaration of the Law. For in the Law in vaine is sought the way of satisfieng by another. Againe, the Law teacheth onely one way or meanes of satisfieng, yet so that it no where excludeth, or denieth the other meanes which is by another. For no where doth the Lawe say, ONELY by our selues satisfaction must be made to the Law. And albeit God did not expresse that other meanes in the Law, yet in his secret counsail hee vnderstood it, and left it to bee reuealed by the Gospel.[^7] In this therefore we must seeke it. This double meanes of satisfieng is to be obserued; the former meanes of satisfaction the Law and iustice of God requireth, to wit, that satisfaction be made by vs: the other doth the Gospel declare, and the mercy of god admit. Reply. *The doctrine of the Gospel then is disagreeing from the Law.* Aunswere. It is not disagreeing. Because the Law putteth it not exclusiue, as shutting out al other: neither what the Law teacheth not, dooth it therefore deny or take away. Lastly, that a Mediatour is necessarie to make satisfaction to the iustice of God for vs, many other thinges declare. 1. *The tremblings and tormentes of conscience in euerie one.* 2. *The paines of the wicked.* 3. *The sacrifices ordained by God,* whereby was desciphered Christes onely & perfect Sacrifice. 4. *The Sacrifices of the Heathen.* For when as they were pressed with the prickes of conscience, they sought for a meanes without themselues, whereby they might pacifie God. 5. *The Sacrifices of hypocrits.* 6. *The sacrifices of Papistes.*\n\n## 3 What is the office of a Mediatour\n\nThe office of a Mediatour is, *To deale with both parties,*[^8] *both the offended and the offender.* First, *with GOD who was offended, our Mediatour had necessarily to do these things.* 1. *To make intercession for vs vnto him, and to craue pardon for our fault.* 2. *To offer himselfe for to satisfie.* 3. *To satisfie indeede the iustice of GOD, by suffering for our sinnes punishment sufficient, though temporall.* 4. *To craue of God and also to obtaine, that he would accept of this satisfaction, as a price of sufficient woorthinesse, for which hee woulde account vs for Children, pardoning our offences.* 5. *To bee our surety and to promise in our behalfe, that at length we wil leaue off to offend him by our sinnes.* Without this suretiship or promise, intercession findeth no place, no not with men, much lesse with God.\n\nSecondly, *with the party offending,* that is, with vs,[^9] *our Mediator must do these things.* 1. *He must be the messenger or embassador of God the father vnto vs, that is, to shew and open this decree of the father, that hee dooth present himselfe to make satisfaction for vs, and that God wil for this satisfaction pardon vs, and receiue vs into fauour.* This vnlesse he should perform, we should bee euer ignoraunt of this will of God, and so should not be desirous of so great a benefit, nor euer attain vnto it. For there is no desire after that which is vnknown. 2. *Hee must perfourme this satisfaction, by the pouring out of his owne blood:* because otherwise the iustice of God shoulde be violated. 3. *He must impute and apply that satisfaction vnto vs.* 4. *Hee must cause vs, by giuing his holy spirite vnto vs, to agnise this so great a benefit, and to embrace, and not reiect it.* For neither can any reconcilement be, or any amity be knit betweene *parties, who are at variaunce, except both partes accorde.* 5. *Hee must by the same spirite cause vs to leaue off to sinne, and beginne to bee conformable to Gods Lawe,* that is, he must regenerate vs, and restore the lost Image of god in vs. 6. *He must preserue, maintaine, & shield vs in this reconcilement and obedience begunne in vs, against the Diuels and all enimies, yea against our owne selues, least we reuolt againe.* 7. *Hee must glorifie vs being raised againe from the dead,* that is, perfect and finish our saluation which is begun, or all the giftes both which we haue lost in Adam, & those which himselfe hath merited for vs.\n\n[^10] *The office therefore of the Mediator consisteth in merite, & in efficacy or forcible operation.* For in these two, are all those things which we haue mentioned, comprehended & absolued. *Joh.* 10. *I laie downe my life for my sheep,* &, *I giue vnto them eternall life.* God giueth vs eternall life, and this life is in his Sonne. *John.* 1. *In him was life. John.* 5.26. *As the Father hath life in himselfe, so likewise hath hee giuen to the Sonne to haue life in him-selfe; As the Father raiseth vppe the dead, and quickeneth them, euen so the Sonne quickeneth whome hee will.*\n\n[^11]Nowe when question is made of the office of the Mediator, question is made withall *concerning his benefites.* For the office inioyned of God vnto the Mediatour, is, to bestowe benefits, which Paul, 1. *Cor.* 1.30. compriseth in fowre generall heades as it were, when hee saith: *Christ is made of God vnto vs, wisedome, and righteousnesse, and sanctification, and redemption.*\n\n[^12]1 He is called *wisedome,* first, *because he is the matter or subiect of our wisedome,* 1. Cor. 22. *I esteemed not to know any thing among you but Jesus christ, & him crucified.* This is our chiefest wisedome to knowe and beleeue, that Christ is appointed our sauiour, by whom wee beeing reconciled to GOD, haue giuen vnto vs the holy spirite, righteousnesse and euerlasting life. Secondly, *Because hee is the cause or author of our wisedome;* and that three waies. 1 *Because hee hath brought foorth out of the bosome of the eternall father wisedome, that is, the Doctrine of our redemption.* 2 *Because he hath ordained, and doth preserue the ministerie of his woord,* by which he informeth vs of the fathers will and his office. 3 *Because hee is forcible and effectuall in the hartes of the chosen,* and maketh them to yeeld their assent vnto the woorde or Doctrine, and to bee refourmed by it according to his Image. For these three causes, hee is called the *woorde,* and the image of GOD, as it is saide; *No man knoweth the Father, but the Sonne, and hee to whom the Sonne will reueale him.* Shorter thus, *Christ is called our wisedome, because hee is,* 1 *The subiect.* 2 *The author.* 3 *The meanes of our wisedome.*\n\n2 Hee is called our *Righteousnesse,* that is, *our Justifier.*[^13] For in him our righteousnesse is, as in the subiect, and is made ours by his merite, and forcible operation. For 1. *hee suffered the punishment of our sinnes,* which is iustice and righteousnesse, and the merit for-which we are reputed iust and righteous. Furthermore, *he by his power maketh vs righteous in the sight of god,* by imputing vnto vs that his righteousnesse, and by giuing vs faith, whereby our selues also receiuing it may apply it vnto vs.\n\n3 He is called our *Sanctification,*[^14] because he doth regenerate vs by his holy spirit. 4 *Redemption:* because hee finally deliuereth vs. For the word 〈 in non-Latin alphabet 〉, (which we interpret Redemption) dooth not onely signifie the price, but also the effect thereof. For abstractes are put for their concretes, according to the vsuall maner of the Hebrewes.\n\n## 4 What manner of Mediator ours ought to bee\n\nIt is manifest by those thinges which are gone before, that there is giuen vs a recouerie out of eternal paines, (wherunto we were adiudged by reason of our sin) by a sufficient satisfaction, perfourmed by some Mediator in our behalfe. Now therefore it may bee well demaunded, *what manner of Mediatour is required* to performe & pay a recompence and ransome equiualent to our sins, and of sufficient worthinesse to redeeme vs: To this answere is made in the 15. question of the Catechisme. That such a one is required, who must bee *True man,* that is,[^15] who must haue mans nature, comming of mankind, and sprung from Adam (and stil retaining it) not as that it should be created of nothing, or made anie way, than of our bloode. 2. *A man perfectlie iust.* 3. *True God.* Nowe the Demonstrations and proofes concerning the person of the Mediatour are drawne from his office. For because such is his office, him-selfe also ought to bee such a one.\n\n[^16]1 *He ought to be true man,* and that a seruaunt, that is, subiect to al infirmities, *Phil.* 2.7. *Isa.* 53.3. First, *because it was man that sinned: As by one man sinne entered into the woorlde.* Secondly, *That he might suffer death.* For he ought to make satisfaction for vs, by shedding his blood. Hee coulde not haue suffered death, except he had bin true man. Thirdly, *That he might help and relieue our infirmities.* Fourthly, *That hee might bee our brother, and our head, and wee his members.* Heb. 2.14. *For as much as the children were partakers of the flesh and bloode, hee also himselfe likewise tooke part with them.* It was requisite therefore that our Mediatour shoulde bee true man, and that borne of the same mankind, which sinned; not created of nothing. 1. *Because of Gods iustice,* which required that the selfesame nature, which hadde sinned, should pay for those sinnes: because the same was to bee deliuered. But our nature which sprang from Adam, sinned. Wherefore true man of the same nature with vs ought to pay for men that, which was required at their handes. *Gen.* 2.17. *In the day that thou eatest thereof, thou shalt die the death.* Ezech. 18.20. *The same soul that sinneth shall die.* 1. Cor. 15.21. *By man came death, by man came also the resurrection of the dead.* Hereof the Apostle also saith, *Coloss.* 2.12. *That wee are buried with him thorough Baptisme, in whom wee are also raised vp together.*[^17] And Augustine in his booke *Of true Religion* saith, *The same nature was to bee taken, which was to bee deliuered.* 2. *For our comfort:* which consisteth in this, that wee may know, our Mediatour to bee very man, sprung of the same bloode, of which our selues were, and to be our brother. For except hee were such a one, wee should neuer bee able to resolue, that he is the Messias, and promised Sauiour vnto vs, and that the benefite of redemption dooth certainely belong to our flesh, and to vs men, neither shoulde wee freely fly and betake vs vnto him in our temptations. For of the seede of the woman it is saide,[^18] *that hee shall break the head of the Serpent the Diuel:* and, *In Abrahams seede are all nations to bee blessed.* It was requisite therefore that our Mediatour shoulde bee borne of mankinde very man. And furthermore I adde, that it was requisite that he should be subiect to al our infirmities, sinne onely excepted. And that, 1. *For the truth of God,* who often by the Prophetes describeth our Mediatour to bee such a man, as is *poore, weake, contemptible.* And of Esaias especially is hee described to bee such a one. 2.[^19] *For our comfort. Hee that sanctifieth, and they which are sanctified, are al of one* (that is of the same humane nature) *Wherefore he is not ashamed to cal them brethren.*\n\n2 *It is requisite that hee bee a man perfectly iust,*[^20] that hee might worthily bee our Sauiour, that is, that his passion might bee a ransome for the sinnes of others, For, had he bin a sinner or vniust, he should not haue beene able to haue satisfied so much as for his owne sinnes, and to haue auoided the wrath of God, much lesse to merit gods fauour for others. 2. *Corinth.* 5.21. *God hath made him to bee sinne for vs, which knewe no sinne, that we should be the righteousnesse of God in him.* Hebru. 7.26. *Such an High-Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners.* 1. Pet. 2.22. *Who did no sinne, neither was there guile found in his mouth.* 1. Pet. 3.18. *Christ hath once suffered for sinnes, the iust for the vniust, that hee might bring vs to god.*\n\nNowe foure manner of waies is Christ perfectly iust,[^21] or hath perfectly fulfilled the Lawe. 1. *By his owne righteousnesse.* For Christ alone perfourmed perfect obedience, such as the Lawe required. *For hee was conceiued by the holie ghost, neither was there guile in him.* 2. *By paying sufficient punishment for our sinnes.* It was necessary that this double fulfilling of the Law should be in Christ. *For except hee were iust for himselfe,* that is, *hadde perfect conformitie with the Lawe, he could not haue fulfilled the Lawe for vs, by making satisfaction for our sinnes, or by suffering the punishment which the Law exacted of vs, not of him. And except his suffering of punishment had beene sufficient, wee shoulde as yet remaine in our sinnes and death.* Furthermore, *that righteousnesse of Christ, whereby himselfe did perfectlie keepe the Lawe,* is called the fulfilling of the Lawe by obedience: *and his suffering of punishment due for our sinnes,* is termed the fulfilling of the Lawe by punishment; likewise obedience perfected and absolued in suffering punishment. And the punishment verily vnto which we were bound, he of his owne accord paied for vs, and imputeth it vnto vs, that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation. But his obedience or purity of life, that is, perfect loue of God and our neighbour, hee perfourmed for himselfe, not for vs, neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it; in that he is man: For euery reasonable creature, in that he is a creature, oweth perfect conformity and correspondence to the Lawe and his creatour. 2. If Christ had perfourmed his obedience vnto the Lawe for vs, wee surelie should bee no longer bound vnto it: as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes, because they were once punished in Christ. 3. The Lawe and iustice of God doth not exact both together, that is both obedience, and punishment; but the one of them onely, that is, either obedience, or punishment.\n\nThe third way, that Christ dooth fulfill the Law, *is by fulfilling of it in vs, by his spirite,* when as he regenerateth vs by it, and maketh vs able, that euen in this life we may beginne both inwarde and outwarde obedience, which the Law requireth of them who are reconciled to GOD, and may perfourme that wholy and fully in the life to come. Fourthly, *hee fulfilleth the Lawe by teaching it, and by purging it of errors and corruptions,* and by restoring the true vnderstanding of the Scripture or sacred doctrine. For, as it appeareth by the Euangelist S. Matthew, the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe, wholly restraining it to bodily actions, that Christ was enforced thereby to giue the right sense of manie places thereof, and so by the light of the trueth to scatter the mist of their corruptions.\n\n[^22]3 It was requisite, that hee should bee God, not an imaginary GOD, and onely adorned with excellent giftes aboue all the Angels and Sainctes, but very god by nature, and that chiefly for these causes which here followe.\n\nThe first is, *that hee might bee able to sustaine the infinite wrath of GOD, or greeuousnesse of punishment, which shoulde bee temporall, and yet equiualent to eternal paines.* Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing, or beeing oppressed by the weight of so great a punishment, would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour, and all the sinnes of all men, which was altogether required by the infinite iustice of God: it was behoouefull that that person shoulde bee of infinit strength, and so to bee GOD, who should suffer (without falling into despaire, or beeing brought vnto nothing) a punishment, finite in time, but in greatnesse, and worthinesse or valewe infinite. *Nowe necessarilie was that punishment finite in respect of time:* Because, that our Mediatour might accomplish the benefite of our Redemption, and nowe, when it was perfectly merited, apply it or bestowe it vpon vs, by his forcible working, that is, might effectually saue vs: it was necessary, that hee shoulde by his power overcome death, and first depell it and shake it off from himselfe. These thinges coulde not haue beene doone by a meere man, who, of what strength soeuer hee bee, cannot by his owne force or power wrastle out of the handes of Death. Wherefore it was requisite that the Mediatour shoulde bee God.\n\nObiection.[^23] *But a meere man was able by his obedience perfectlie to fulfill the Lawe.* Aunswere. If wee graunt this: yet that obedience coulde not haue beene a price for anothers debt, because himselfe shoulde haue beene bound to perfourme it, as beeing man. It was required therefore, that our Mediatour shoulde pay a sufficient punishment for vs, which hee shoulde not haue been able to beare and ouercome,[^24] except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath, much lesse shoulde wee men bee able to doe it. Reply. *But all the Diuels and wicked men, are constrained to beare & sustaine the wrath of God.* Therefore creatures doe beare and sustaine it. Aunswere. They indeed beare the immeasurable wrath of God, and sustaine sufficient punishment: but so, that the wrath of God is neuer satisfied by them, and so they neuer recouer out of punishment. For their punishment is extended to all eternitie. The wicked die, neuer dying. But the Sonne of God did so beare the burden of Gods wrath, that after he had satisfied for our sinnes, hee did shake off that burden and draue it away both from himselfe and from vs.[^25] *For his temporarie punishment was equiualent to eternall.* 1 *In respect of the worthinesse of the person: for the Sonne of God did suffer.* Acts. 20.28. *God hath purchased the Church with his own blood.* Rom. 8.3. *God hath sent his Sonne.* 2. *For the grieuousnesse of the punishment;* because hee sustained the torments and the feeling or sense of the wrath of God, and the horrors of death for the whole world. He descended into hell. *Psal.* 18.5. *The sorrowes of hel haue compassed me about.* Deutr. 4.24. *God is a consuming fire.* Isay. 53.10. *He hath laid the iniquity of al of vs vpon him, hee would breake him &c.* And hence is it also vnderstood, why christ did so greatly tremble at death, whereas many Martyrs haue without feare or trembling offered their throate to the persecutors. But it was necessarie that it should be a finite punishment, because otherwise there had beene no satisfaction, if it had beene intended for euer.\n\nThe second cause is, *that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world, and for the repairing of that righteousnesse and glorie which they had lost.* The worthines of this price must be infinit, & therfore so must the person also be himselfe, which paieth such a price. For, that the creator suffered for the sinnes of the woorlde, is by infinite more, than the death of al the creatures, and the conformitie or correspondence of all the Angels and holy men with God. Wherefore the Apostles when they speake of Christs passion, euer almost make mention of his Godhead. *Acts.* 20.28. *God hath purchased the Church with his blood.* 1. Iohn. 1.7. *The blood of Jesus Christ cleanseth vs from all sinne.* Ioh. 1.29. *Behold the Lambe of God which taketh away the sins of the world.* Yea God himselfe in Paradise ioyneth these two. *Gen.* 3.15. *The seede of the woman shal breake thine head, and thou shalt bruse his heele.* Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price, but also the multitude and greatnesse of sinnes which are committed from the beginning of the world vnto the end, among which none is so little, that deserueth not euerlasting death, and all of them are so euill and grieuous, that they cannot bee expiated or doone away, no not by the eternall punishment of any creature.\n\nThe third is, *That he may restore, by his forcible operation & power, the Image of God in vs.*\n\nThe fourth is, *That he should make knowen vnto vs the secret wil of God, concerning the receiuing of mankind againe into fauor.* For of this except he were God, himselfe should bee ignorant, & so should not be able to reueale it vnto others. *Joh.* 1.18. *No man hath seene God at anie time, the onlie begotten Sonne, which is in the bosome of the Father, hee hath declared him.*\n\nThe fift is, *That he might giue the holie ghost, by whome hee might bestowe on vs, mantaine and perfect in vs the benefits purchased by his death, to wit, remission of sinnes, righteousnesse, new obedience, and life euerlasting.* For it is not sufficient for our Mediatour to make intercession for vs, to be made a sacrifice, to open and manifest the decree of God, but it is necessarie also, that he promise in our behalfe, that wee shall embrace the decree concerning our redemption by our mediator, and cease at length to offend God through our sinnes: which is the other part of the couenant, made betweene God and vs, and is performed by vs, that the couenant may remaine firme and ratified. But this by-reason of our corruption, could bee promised of no man in our behalfe, except hee haue the power also of giuing the holie ghost, by whom he might woorke in vs to assent, and to be more and more conformed to the Lawe of God. But to giue the holy ghost, and by him to woorke forcibly, in the harts of men, faith, conuersion and saluation, belongeth to god alone, whose also is the spirit. *Joh.* 15.26. *Whom I wil send you from the father.* Obiection. *The partie offended cannot bee Mediatour, Christ as he is God, is the partie offended. Therefore, as hee is God, hee cannot bee Mediatour.* Aunswere. The Maior proposition is true, if the partie offended be such a one, in whom there are not more persons.\n\nBut a most cleare Testimony, whereby are taught in few words those three, to wit, *That the Mediatour is both true man, and perfectly iust, and true God,* is extant, *Act.* 20.28. when it is said: *God hath purchased the Church with his blood.* For he is true man, *who sheddeth his owne blood.* He is perfectly iust, *who sheddeth it for the redemption of others.* He is true God, *to whom both the name and properties of true god are giuen,* which is, *to be a redeemer both by his merit, and also by his efficacy and power,* and that, *of the church,* that is, of the elect and chosen.\n\n## 5 Who is and may be that Mediatour\n\nOf the person, who should be that Mediatour, mention hath beene made by the way, in the former question: but the handling of it dooth chiefly appertaine vnto this.[^26] *That Mediatour who must be both very god and very man, is not neither can be any other, than the naturall sonne of god, who also is the sonne of Mary,* that is, Iesus Christ. 1. *Our Mediatour must be true god. But god the father could not be Mediatour,* because he worketh not by himselfe, or immediatly, but mediately by the Sonne and the holy Ghost, though yet he dooth all things of himselfe: neither is hee the messenger, or is sent, but he sendeth the Mediatour. *Neither yet could god the holy ghost be Mediator,* because he was to be sent of the Mediator into the harts of the elect. Therefore necessarily the sonne was to be our Mediatour. 2. *That which a man imparteth to others he must needes haue himselfe first.* But it belongeth vnto the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs, that is, to woork, that through him we might be adopted of God to bee his sonnes, (now this the holy Ghost doth not giue, for hee is not the Sonne: neither had the father it, because hee was to adopt vs by his Sonne to bee his Sonnes) Therefore the Mediatour himselfe was to haue the right and name of a Sonne, and that not by grace onelie, but by nature, that is, hee was to bee a Sonne by nature, that hee might make vs the Sonnes of adoption. *John.* 8.36. *If the Sonne shall make you free, yee shall bee free indeede.* Iohn 1.12. *As manie as receiued him, to them hee gaue power to bee the Sonnes of GOD.* Ephes. 1.5. *Who hath predestinate vs to bee adopted thorough Jesus Christ vnto himself:* & vers. 6. *With his grace he hath made vs accepted in his beloued.* 3. *The Sonne alone is that person, by which the father openeth his will concerning our redemption, giueth his holie spirit, & maketh vs new creatures.* Therefore is the sonne called 〈 in non-Latin alphabet 〉, that is, the price & ransome of our redemption, and the scripture ioineth the first creation with the second, & sheweth that we are again to be created by him, by whom we were created of God, 2 *Cor.* 5.17. *Gal.* 6.15. *Eph* 2.10. *Joh.* 13. But this was proper vnto the Mediatour, to be a messenger & truceman betweene God vs, & to remake or regenerat vs by his spirit. Therefore the sonne must be this Mediatour. 4. *It belongeth to the Mediatour, to send the holy Ghost.* But the son sendeth the holy Ghost. Therefore the sonne is Mediatour. The father also indeede sendeth the holy Ghost; but mediately by the Sonne: the Sonne immediatly. 5. *It belongeth to the Mediatour, to suffer & die for vs.* But the son is he, who taking our flesh vpō him hath suffred in it, & died. Therefore he is the Mediator. 6. That the son is the Mediatour, is proued *by conference of reuelations & prophecies in the old testament, & by the fulfilling of the same in the new.* 7. The same is proued *by the works & miracles which Christ wrought.* Ioh. 5.36. *The works that I do beare witnes of me, that the father sent me.* Ioh. 1.38. *Beleeue my works.* 8. This is also apparant *by the office of the son.* His office is to declare the counsail of his father: whence, he is called the word. *Joh.* 1.18. *The onely begotten son, which is in the bosome of the father, he hath declared him.* Hee hath also opened vnto vs the true knowledge of god, & his secret wil concerning our redemption. 9 *By testimonies of Scriptures,* both others & this of the Apostle. 1. Cor. 1.30. *Christ is made of god, vnto vs wisedome & righteousnes, or iustice, & sanctification & redemption.* Here are put the[^27] abstracts, for their concrets. *Justification, and Sanctification* in vs before the fall were one & the same thing, as in the holie Angels: but now they are different and diuers in vs. For *Justification* now is the imputatiō of Christs righteousnes, whereby we are accounted righteous before God. *Sanctification* is the working of a conformity with god in vs: which conformitie is here vnperfect, but shalbe perfected in the life to come: where holines & righteousnes shalbe againe one & the same, euen in vs. *The sūme is, In the person of the mediatour three things are to be considered:* which all the scripture ascribeth to Christ alone. First, *that hee is God,* which many places of the scripture do confirme. As *Joh.* 1.2.3. *The word was God. All thinges were made by him.* Act. 20.28. *God purchased the Church with his bloud.* Rom. 1.4. *Who was declared mightilie to be the Sonne of God, touching the spirit of Sanctification.* Rom. 10.11. *Whosoeuer beleeueth in him, shall not be ashamed.* 1. Iohn. 5.7. *There are three, which bear record in heauen, the father, the word, and the holie Ghost: & these three are one.* To these also are to bee added those places, in which is attributed to Christ, *diuine worship, inuocation, hearing of our praiers, workes proper to God alone.* In like manner those which attribute vnto Christ the name, *Jehoua.* Hierem. 23. Zach. 2. Math. 3. Likewise those, in which those thinges which are spoken of Iehoua, are applied to Christ, as *Isai.* 6.9. and *Joh.* 12.40. *&c.* Secondly, *that he is true man.* Hither belong those places, *which call Christ man, & the son of man:* as when *Math.* 1.1. he is called *the sonne of Dauid, the sonne of Abraham,* & *Luc.* 1.31. *The fruite of the wombe.* And when Romans. 1.3. *&* 9.5. he is said, *to be made of the seede of Dauid according to the flesh:* As also, *to haue a bodie of flesh,* not to be an imaginarie, but a true bodie. 1. *John.* 4.2. *Euerie spirite that confesseth that Jesus Christ is come in the flesh, is of God. Hither belong also those places, which attribute vnto Christ things proper vnto man, as to grow, to eat, to drink, to be ignorant of some thing, to rest, to be wearie, to be baptised, to bee circumcised, to lament, reioice &c.* Thirdly, *that two natures in Christ make one person.* Hither are referred the places which by communicating of the properties of each nature, attribute those to his diuine nature, which are proper to his humane nature, and so contrariwise. As *Joh.* 1.14. *The word was made flesh.* Heb. 2.14. *He was made partaker of flesh and bloud.* Act. 20.28. *God purchased the Church with his bloud.* Ioh. 8.58. *Before Abraham was, I am.* Mat. 28.20. *I am with you alway vntil the end of the world.* Heb. 12. *Hee spake vnto vs by his sonne, by whom he made the world.* 1. Ioh. 4.3. *Jesus Christ is come in the fleshe.* Roman. 9.5. *Christ is God ouer all blessed for euer.* Amen.\n\n## 6 That there is but one Mediatour\n\n[^28] *THere is but one mediatour,* 1. Tim. 2.6. The reason is, *because the Sonne onely is mediatour, and can performe the office of the mediatour. And there is but one onely naturall Sonne of God.* 1 Obiect. *The Saintes also make intercession for vs. Therefore they also are mediatours.* Answ. There is a difference betweene the intercession of Christ, and of the Saintes, who liue in the world, and pray for others, yea for their persecutours and for vnbeleeuers. For the Saints depend vpon the merit of Christ, Christ offered himselfe a suertie, and a satisfier; he sanctifieth himselfe for vs, that is, presenteth himself in our steed. 2 Obiect. *Where are manie meanes, there is not one mediatour. But there are manie meanes of our saluation; Therefore there is not one onely mediatour.* Answ. The Maior proposition wee denie. For it is one thing to be a meanes, another thing to be the mediatour of our saluation.\n\n[^1]: The causes why this doctrine concerning the mediatour is diligently to bee obserued.\n[^2]: A Mediatour in generall.\n[^3]: A mediatour in special.\n[^4]: How Christ is a midle person, & howe a mediatour.\n[^5]: No reconciliation without a mediatour.\n[^6]: The meanes of satisfieng by another, as it is not set dowen, so it is not shut out by the law.\n[^7]: The law requireth our selues to satisfie: The gospel sheweth and Gods mercie admitteth another to satisfie.\n[^8]: What the mediator doth with God.\n[^9]: What he doth with man.\n[^10]: In merit and efficacie doeth the Mediatourship consist.\n[^11]: The benefites of the Mediatour.\n[^12]: I. Wisedome.\n[^13]: 2. Righteousnes.\n[^14]: 3 Sanctification. 4. Redemption.\n[^15]: Our Mediatour must bee true man and true God.\n[^16]: Hee must bee true man, subiect vnto all our infirmities, except sinne.\n[^17]: Augu. Lib. de vera relig.\n[^18]: Gen. 3.15. Gen. 12. & 22.26.\n[^19]: Isai. 53.3. Heb. 2.11.\n[^20]: Why our mediatour was to bee voide of sinne.\n[^21]: Christ said to be perfectly iust foure waies.\n[^22]: Our Mediatour was to bee true God.\n[^23]: No mere man able to perform the punishment due for sinne.\n[^24]: Wicked men & Diuels satisfie in neuer satisfiing.\n[^25]: Why Christes punishment being but temporal, was yet equiualent to eternal.\n[^26]: The Mediatour was to bee God yet not the father, nor the Holy Ghost.\n[^27]: That is, wisedome is put for the maker of vs wise, Iustice, for our Iustifier, sanctification for our sanctifier, redemption for our redeemer.\n[^28]: There can bee but one mediatour, because there is but one natural Sonne of God."},{"number":101,"title":"OF THE COVENAVNT","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[18,19],"paragraphs":[],"clauses":[],"items":[],"text":"It was said,[^1] that *the mediatour is a person reconciling parties* which *are at variance.* Nowe this reconciliation in the scriptures is termed *the Couenaunt, and Testament,* which is the correlatiue, that is, hath a mutuall respect to the mediatour. Wherefore the Doctrine which treateth *of the Couenaunt* is linked with the place concerning the mediatour, because euerie mediatour is the mediatour of some Couenaunt, and a reconciler of parties who are at enmitie.\n\nThe chiefe questions are, 1 *What a Couenaunt is.* 2 *Whether it can be made without a mediatour.* 3 *Whether there be but one and the same Couenaunt, or more.* 4 *In what the old and new Couenaunt agree, and in what they differ.*\n\n## 1 WHAT A COVENAVNT IS\n\nA *Couenaunt* in generall signifieth *a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt,* whereby is made a bond or obligation for the performance of certaine thinges on both parts, solemne ceremonies and tokens beeing added thereto, to testifie and confirme that promise and agreement. For the making therefore, declaring, & confirming of a Couenaunt serue *mutual promises and outward signes and tokens of the Couenaunt. A Testament* is called the last will of a Testator, whereby he at his death disposeth of his thinges, what he woulde haue done concerning them: this is ratified by the death of the Testator.\n\nIn speciall, *the Couenaunt betweene God and men is a mutual promise and agreement, made by our Mediatour, confirmed by othes and solemne tokens (which we call Sacraments) whereby God bindeth himselfe to remit their sins vnto them that beleeue, and to giue them euerlasting life, for & by his son, our Mediator: & men bind themselues to receiue this so great a benefite with faith, and to yeeld true obedience vnto God; which is, to liue according to his will, that so they may declare their thankefulnes vnto god.* The summe is: *This Couenaunt is gods bond to yeelde vs his grace and fauour: and of the otherside our bond, to receiue this grace by faith; and to yeelde new obedience.*\n\n[^2]Furthermore the name *of Couenaunt and Testament* shew the same thing, to wit, our reconcilement with God, or the mutuall agreement betweene God and men. *This reconcilement is called a Couenaunt,* because, as it hath been said, both God vnto vs, & we vnto god haue promised certain things to be performed of both parts, adding certaine signes and pledges of this our mutuall agreement.[^3] It is called *a Testament,* because this reconciliation was made, by the death of the Testator, Christ comming between, that so it might be firme and ratified.[^4] For while the Testator liueth, he retaineth a right to change, detract, or adde any thing. This reason is alleadged in the epistle to the Hebrews, cap. 9.16.17. *The Testament,* saith the Apostle, *is confirmed when men are dead. For it is yet of no force as long as hee that made it is aliue.* Christ hath purchased our reconcilement with God for vs with his bloud, and hath left it vnto vs, euen as Parents at their decease deliuer their goodes vnto their children. Obiection. *The Testament is ratified by the death of the Testator, which is good, who cannot die. Therefore this reconcilement is not ratified, or at least wise it may not be called a Testament.* Aunswere. The Minor is to bee denied. Because, *God is saide to haue redeemed the church with his bloud:* Therefore hee died; but he died according to his humanitie. Or, which commeth to the same; *Christ is the Testator,* as hee is both God, & man: but died according to his humanity only. Wherefore this reconciliation or Couenaunt may be called a Testament. Replie. *But Christ is the intercessor,*[^5] *and god the Testator: Therefore the reconciliation is not of force.* Aunswere. They differ in persons and offices. The person of Christ differeth from the person of the father and the holy Ghost in office, not in efficacie and power; and in respect of him it is an intercession, in respect of vs a reconciliation or receiuing into fauour.\n\n## 2 How a Couenaunt may be made betweene god and men\n\nThat Couenaunt could not be made without a Mediatour. *For without Satisfaction, and the death of the Mediatour, there could not be wrought a reconcilement, or anie receiuing into fauour.* For wee were the enimies of God: neither was there an entrance open for vs to god, before he was pacified by the merit of our Mediatour. Againe, *Without the Mediatour regenerating vs, we should not haue beene able to stand to the conditions,* and so had the Couenaunt beene made of no force: as it hath beene shewed more at large before in the place of the Mediatour, in the second question.\n\n## 3 Whether there be but one Couenaunt\n\nThere is but one Couenaunt in substaunce, and matter:[^6] two in circumstaunces, or administration. There is but one in substaunce. *1.* Because there is but one god, one Mediatour of those parties, god and men, one meane of reconcilement; one faith: one way of the saluation of all who are saued and haue been saued euen from the beginning of the world vnto the ende. *Hebr. 13.8.* Iesus Christ yesterday, and to day, the same is also for euer. *Roman. 9.5.* Who is ouer all. *Col. 1.18.* And he is the head of the bodie of the church. *Ephes. 2.21.* In whom all the building coupled together groweth vnto an holie temple in the Lord. *Actes. 4.12. Among men there is giuen none other name vnder heauen whereby we must be saued.* Mat. 11.27. *No man knoweth the father but the sonne, and he to whom the sonne will reueal him. No man commeth to the father but by me.* Iohn. 14.6. *I am the way, the truth, and the life.* Luc. 10.24. *Manie Kings and Prophets haue desired to see, that which ye see.* Iohn. 8.56. *Abraham reioiced to see my day and he saw it, and was glad.* All therefore as wel vnder the law, as vnder the Gospel, who were to be saued, had respect to the onely mediatour Christ, by whom alone they were reconciled to God and saued: and therefore there is but one Couenaunt. 2. *Because the principall conditions whereby we are bound vnto God, and God to vs, and which are called the substaunce of the Couenaunt, are both before and after Christ all the same.* For in both, both in the olde and new Couenaunt or Testament God promiseth remission of sins to beleeuers and repentant sinners. In both, men are bound to beleeue and repent; that is, the grounde and foundation of doctrine in both is the same, to wit, the law and the promise of grace proposed in Christ.\n\nNowe *the Couenaunt is also of two sortes,* or there are two Couenants, *as concerning the circumstances, & those conditions which are lesse principal,* which are the formes of administration, seruing for the principal conditions, that the faithfull may attaine vnto them by the helpe of these. *A rule* here may be obserued:[^7] In all Couenaunts their conditions are euer to be considered: which if they be the same, then are the Couenaunts also the same: if diuers, then the Couenaunts also diuers: if partly the same, and partly diuers, then the Couenaunts also are in part the same, and in part diuers: as in this Couenaunt.\n\n### 1 In what the old and new Couenaunt agree, and in what they differ\n\n[^8]THe new Couenaunt agreeth with the old, in respect of God, in these. 1. *The same is the Author of both Couenaunts.* 2. *The same parties are ioined in both Couenaunts, to wit God and man.* 3. *The same is the mediatour of both. Moses in deede is called also the Mediatour of the old Testament,* but as a type: For Christ was also in the old Testament the Mediatour but had adioined vnto him Moses as a type, but nowe he is Mediatour without that typicall Mediatour. For he is manifested in the flesh, & is no more couered with types. 4 *The promise of grace is in both the same,* to wit, remission of sinnes, the giuing of the holy Ghost or regeneration,[^9] & life or glorie euerlasting, to bee giuen freely by and for Christ the Mediatour to those onely who beleeue. For God promiseth grace and mercie to all who beleeue in the Mediatour. *Gen.* 22. *In thy seede shall all nations be blessed. Gen.* 3. *Hee shall breake the serpents head. Gen.* 17. *I will bee thy god, and the god of thy seede.* This is the same with the promise, which is made to the faithful of the new Couenaunt: *Hee that beleeueth in the Sonne hath euerlasting life.* Now here wee speake not in particular, of the circumstances of grace, but in generall, of grace it selfe which was promised. Both Couenaunts haue the same corporal promises also, but that only in generall.\n\nNow, in respect of men, the new agreeth with the old: *that in both men are bound to faith and new obedience. Gen.* 17. *Walke before me, and be thou vpright. I will be thy god, and the god of thy seede.* But the Lord cannot be our god, except by a true faith we applie the merite of Christ vnto vs, for which alone he will receiue vs into fauour; and except wee bring forth the fruites of true repentance. The new and old Couenaunt therefore agree as concerning the principal conditions of the Couenaunt, both in respect of god, and in respect of man.\n\n*But they differ, in respect of god,* in these. 1.[^10] *In the promises of corporall benefites.* For these in the old Testament were special, certaine, and definite, as the promises of the Land of Canaan, of the Church, of the gouernement and Mosaical ceremonies to be obserued in that region and nation vntil the comming of the Messias: and lastly of the Messias to be borne out of that people. In the new Testament there are no speciall promises of certaine corporall benefites, but onely generall; as that god will alwaies in this life giue his Church some abiding and resting places, although it be dispersed and scattered throughout all Nations. 2. *They differ in a circumstaunce of the promise of grace.* For in the olde Couenaunt they were reconciled vnto god, and saued for the Messias sake who shoulde come, or be exhibited: we in the newe Couenaunt are saued for him beeing come and exhibited. 3. *In the signes or symboles of the promises.* In the old were many and diuers signes and Sacramentes, as the Circumcision, the Passeouer, the Sacrifices: in the new few, and plaine, euen Baptisme, and the supper of the Lord. 4. *In the olde Couenaunt were types and figures of good thinges to come, and so all thinges were the more obscure and darke; in the newe is an accomplishment and exhibiting of those things, and so all thinges more cleare.* The doctrine and knowledge of the Gospell, especially nowe Christ beeing come and manifested, is more bright and plentifull, for that a declaration of thinges done vseth to bee more perspicuous than the fore-telling of thinges which shall bee done. 5. *In the olde the pouring out and effusion of the gifts of the holie Ghost is more narrow and sparing, in the new more large & plentifull.* Hierem. 31. vers 31. *I will make a newe Couenaunt.* 2. Cor. 3.6. *The olde was but for a time, during vntil the comming of the Messias. The newe is for euer:* According to that, *I will make an euerlasting Couenaunt with them.*[^11] *They differ in respect of men.* First, *For that in the olde testament the Church stood bound to the obedience of the whole Mosaicall lawe, Morall, Ceremoniall, and Ciuill. In the newe testament wee are bounde onelie to the spirituall or morall worship, and the vse of the Sacramentes.* The Ceremoniall and Ciuil lawes of Moses binde not vs. Secondly, *The olde was made to one certaine Nation.* The Prophets therefore were sent vnto the people of Israell, and to them they applyed their speeches. *The newe belongeth to all Nations.* For God will that all bee saued, of what Nation, language or condition so euer they bee. The Apostles therefore were sent to the whole world to gather the Church of Christ out of all Nations: or, which is the same, *in the old testament the Church was tied vnto a certaine Nation; In the newe it is Catholicke and vniuersall,* that is, spread through all Nations.\n\n[^12]Here is to be obserued, that *the old Couenāt is takē by a figure of speach called Synecdoche* (which we vse when wee take the whole for a part, or a part, for the whole) *for the law,* in respect of that part, which was especially handled there. For in the old testament the law was more vrged, & there were many partes thereof. Contrariwise the gospel was then more obscure. *The newe also is taken for the Gospell,* because in the newe testament a great part of Moses law is abrogated; and the manifestation and knowledge of the gospell is to vs more cleare and ample.\n\n[^1]: The couenant is that reconciliation, which Christ the mediatour hath wrought between God and man.\n[^2]: Why the reconciliation between God and vs is called a couenaunt.\n[^3]: Why also it is called a Testament.\n[^4]: It could not haue bin a Testament, except Christ the Testator had died.\n[^5]: The same is called an intercession in respect of Christ, who by intercession worketh it: and a reconciliation in respect of vs, who are reconciled.\n[^6]: There is but one couenaunt in substance, two in circumstances.\n[^7]: The diuersitie of Couenaunts is knowen by the diuersitie of their conditions.\n[^8]: 1. The same autor of both couenaunts. 2. The same parties in both reconciled. 3. The same mediatour of both.\n[^9]: 4. The same promise of grace in both.\n[^10]: How the old and new Couenaunt differ in respect of God.\n[^11]: How they differ in respect of men.\n[^12]: Why the old couenant was taken for the law, and the New for the Gospel."},{"number":102,"title":"OF THE GOSPEL","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[19,20],"paragraphs":[],"clauses":[],"items":[],"text":"This 19. question of the Catechisme, which is, cōcerning the gospel, is like to the third. For as that, so this also sheweth, that our deliuerance by the Mediator is knowen & learned out of the gospel. Seeing then it hath beene alreadie spoken of *the Mediator,* we are necessarily also to speake of the doctrine in which the Mediator is declared, described, and offered vnto vs. That doctrine is *the gospell.* Afterwardes wee are also to speake of the meane, whereby we are made partakers of the Mediatour: that meane is *Faith.* First, therefore the common place *concerning the Gospel* commeth to be handled, which is fitly annexed to the former doctrine concerning the Mediator & Couenant between god & men. 1. *Because Christ the Mediatour is the subiect or matter of the Gospel,* which teacheth, who, & what maner of Mediator this is. 2. *Because he is the Autor and publisher of the same:* For it is part of the Mediators office to publish the gospel, as it is said Ioh. 1.18. *No mā hath seen god at any time: the only begottē son, which is in the bosome of the father, he hath shewed him.* 3. *Because the gospel is part of the couenant, & the new couenant is often taken for the gospel.*\n\nThe principall questions are, 1 *What the gospel is.* 2 *Whether it hath bin alwaies knowen.* 3 *How it differeth from the Law.* 4 *What are the proper effects of the gospel.* 5 *Whence the truth and certainty of the gospel maie appeare.*\n\n## 1 WHAT THE GOSPEL IS\n\nThe greek word 〈 in non-Latin alphabet 〉, for which we vse Gospel, signifieth 1. *A ioiful message or news:* 2. *The sacrifice which is offered to god for this ioiful news.* 3. *The reward which is giuen to him who bringeth these glad tidings.* Here it is takē for the doctrin which intreateth of Christ: because it declareth ioiful things, euē our deliuery frō sin & death, or remissiō, & life euerlasting. There is a difference also to bee obserued betweene the word 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉. This word 〈 in non-Latin alphabet 〉 signifieth the doctrine concerning Christ now manifested: and is a cleare declaration of things done, or of the promises nowe fulfilled, by the Messias being manifested. But 〈 in non-Latin alphabet 〉 is the promise and as it were a certaine shadowing out or a darke expressing of things to be fufilled by the Messias, who was after to bee manifested, and so is it more obscure. The Gospell (for so we interprete 〈 in non-Latin alphabet 〉) is of the new Testament, & the fulfilling of the promises of the old Testament. Neuertheles this difference of these words is not perpetuall, neither consisting in the thing it selfe. For both of them declare the same benefites of the Messias: but the difference is onely in the circumstance of time, & in the maner of his manifestation & exhibiting. *Joh.* 8. *Abraham saw my daie and was glad.* Ioh. 14.5. *No man commeth to the father but by me.*\n\n*Now the Gospell is the doctrine made manifest of God by his Sonne the mediatour presently after the fall of mankind into sinne and death,*[^1] *promising all beleeuing and repentant sinners remission of sinnes, and their receiuing into fauour, and life euerlasting, freely to be graunted through and for his sonne the Mediatour: By which doctrine the holie ghost doth forcibly kindle and worke in the hartes of the chosen, faith, repentaunce, and the beginning of euerlasting life.* Out of the 18. 19 & 20. questions of the Catechisme, such a definitiō of the Gospel is framed: *The gospel is the doctrin cōcerning Christ, deliuering & teaching that he is made of god (vnto all those who are ingraffed into him by a true faith, and do imbrace his benefites) wisedome, righteousnes, sanctification, & redemption: which doctrine was reuealed of god, first in Paradise by his son, & afterwards propagated by the Prophets, shadowed by the sacrifices and ceremonies of the law: and lastly fulfilled and accomplished by Christ.* Both which definitions, all the summes which are in scripture deliuered of the Gospel doe confirme: as *Joh.* 6.40. *This is the will of him that sent me, that euerie man that seeth the sonne and beleeueth in him should haue euerlasting life: And I will raise him vp at the last day.* Act. 13.38. *Through his name was repentaunce and remission of sinnes to be preached to all nations.* Luc. 24 47. *He commandeth his disciples to preach faith & repentance.* Ioh. 1.17. *The law was giuen by Moses, but grace came by Christ.* By these and the like testimonies of the scriptures it is manifest that *both the law and the gospel preacheth repentance: and that the instrument, whereby god doth worke in vs repentaunce or true conuersion, is properly the gospel.* But this order in proceeding must bee obserued. First *the law is to be proposed,* that thence wee may know our miserie. Then,[^2] that wee may not dispaire after our miserie is knowen vnto vs, the Gospel is to bee taught which both giueth vs a certaine hope of returning into Gods promised fauour by Christ our Mediatour, and sheweth vnto vs the maner how we are to repent. Thirdly, that after we attaine vnto our deliuerie, we bee not careles and wanton. Againe, *the lawe is to bee taught,* that it may bee the leuil, squire and rule of our life and actions.\n\n## 2 Whether the gospel hath beene alwaies knowen\n\n*The gospel,* that is, the doctrine concerning the promise of grace through Christ our Mediatour, is not newe, *but hath alwaies beene extant in the Church.*[^3] For presently after mans fall it was manifested in Paradise: but consummated and absolued by Christ; both in the fulfilling or ful performance, as also in a more cleare declaration of those things which had before time beene promised in the olde Testament. This is confirmed by the records of the Apostles: as of Peter, *Act.* 10.43. *To him also giue all the Prophets witnes, that through his name all that beleeue in him shall receiue remission of sinnes.* 1. Pet. 1.10. *Of the which saluation the Prophets haue inquired and searched.* Likewise of Paul, *Rom.* 1.2. *Which (gospel) he had promised afore by his Prophets in the holie scriptures.* Of Christ himselfe also, saying, *Joh.* 5.46. *Had yee beleeued Moses, ye woulde haue beleeued me; for he wrote of me.* The same is manifest by all the promises and prophecies, which speake of the Messias. This is therefore diligently to bee marked, because God will haue vs know that there was, & is, from the beginning of the world vnto the end, one onely way of saluation. *Joh.* 1. *In him was life, and the life was the light of men.* Ioh. 10.28. *I giue vnto them eternal life.* Ioh. 8.56. *Abraham saw my day, and was glad.* Gen. 12.3. *In thy seede shal all Nations bee blessed.* Iohn. 10.7. *I am the doore.* Iohn. 14.6. *I am the way, the truth and the life. No man commeth to the father but by mee.* Ephes. 1.22. *God hath appointed him ouer al thinges to bee the head to the Church.* Hebrewes. 13.8. *Christ is yesterdaie, and to daie.* Iohn. 5.46. *Moses writ of me.* Now Moses writ of Christ.[^4] First, *Because he recounteth the promises concerning the Messias.* Gen. 12.3. *In thy seede shall al nations be blessed.* Deutronom. 18.11. *God shall raise you vp a Prophet.* Numb. 24.17. *A starre shall rise out of Jacob.* Secondly, *he restraineth the promise concerning the Messias vnto certaine persons, of whom hee was to bee borne:* By which afterwardes the promise of the Messias was more and more renewed and reuealed. Thirdly, *The whole Leuitical Priesthood, and ceremoniall worship had a respect and were referred vnto Christ,* as the Sacrifices, the immolations, the altars, the temple. *Yea the kingdome also, and the kings were a type of the kingdome of Christ.* Wherefore Moses writ many things of Christ.\n\n1 Obiection. *But Paul saith, that the Gospel was promised by the Prophets: and Peter saith, that the Prophets did foreshew the grace which should come vnto vs: wherefore the Gospell hath not beene alwaies.* Aunswere. The Antecedent of this reason is to bee distinguished. The Gospel was promised, and the grace and fauour to come was foreshewed: it is true. First, *as concerning the fulfilling of those thinges, which in the olde testament were promised to come.* Secondly, *In respect of the more manifest knowledge of the promise of grace.* Thirdly, *In respect of a more large pouring out of the giftes of the holie Ghost.* Wherefore the whole reason wee accept of, as true, if *by the Gospell* they vnderstand the doctrine of Christ alreadie exhibited & raised from the dead, sitting at the right hand of his Father, and giuing aboundantly giftes vnto men. But wee denie it, as the worde Gospell is taken for the very promise it selfe of grace, remission of sinnes, regeneration, glorification, freely to be bestowed for the Mediatours desert, and merit. For this grace was also promised & truely proffered in the old testament to all beleeuers, for Christs sake, but who was hereafter to come & to be exhibited; as the same grace is yeelded vnto vs for the same Christ, but who is alreadie come and exhibited. *John.* 8.56. *Abraham sawe my day, and was glad.* Act. 10.43. *To him giue all the Prophetes witnesse.* Rom. 10.4. *Christ is the end of the Law.*\n\nObiection. 2. Paul *Ephes.* 3.5. saith, *That in other ages the gospell was not opened vnto the Sonnes of men.* Aunswere. This reason is a fallacy of diuision (as the Logicians call it) in dismembring or diuiding those thinges which are to bee ioined: or otherwise, it is a fallacie, in affirming that simply to bee saide so, which was so said but in some respect. For the Apostle in the same place presently addeth, *as it is nowe.* For now, that is, the Messias beeing manifested, the gospell is much more clearely discouered, and deriued and spread to many more, than it was in the old Testament. It was therefore knowen vnto them who liued of olde: though not, in so simple sort as vnto vs.\n\n3 Obiection. *The Lawe was giuen by Moses, grace and truth came by Christ,* Iohn 1.17. *Therefore the gospell was not from the beginning.* Aunswere. Grace and truth did appeare by Christ exhibited and manifested, to witte, in respect of the fulfilling, and full and plentifull perfourmance of those thinges which were promised in the old Testament. But hereof it followeth not, that they in the old Testament were destitute of this grace. For vnto them also was the same grace effectually applied by Christ and for Christ, but beeing as yet to be manifested in the flesh, and therefore more sparingly. Whatsoeuer grace and true knowledge of God was euer in any men, they had it by Christ. *John* 1.18. *No man hath seene God at any time, the only begotten son, which is in the bosom of the father, he hath declared him.* Reply. *But hee saith, The Law by Moses: therefore not the gospel.* Answere. The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe. As, Moses doth comprise and deliuer the gospell in dark and sparing maner: Therefore he doth not at al meddle with it: This consequence is not of force. For the Law is said to be giuen by Moses: because this was chiefly belōging to his office, that he should publish the law: though withall hee taught the gospel, albeit more obscurely & sparingly. For the promises of grace are intermingled with the law: and al the rites of the old testamēt haue a significatiō & a testificatiō of the grace of the gospell, which grace was bestowed on beleeuers for christ, who shal hereafter be manifested. But it was christs chiefe functiō to publish the Gospel, albeit he also taught the law. For he purged the moral Law from corruptions, by rightly interpreting it, and did write it by the woorking of his holy spirit in the harts of men, abrogating the Law ceremonial and iudicial.\n\n## 3 How the Gospel differeth from the Law\n\nAlthough in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God, and of his wil and workes: yet is there very great difference between both.[^5] They differ, 1. *In their reuealings, or in the maner of their reueiling.* The Law is knowen by nature, that is, knowledge of the Law was graffed and ingendered in the mindes of men in the very creation, and therefore knowen to al, although there were no other reueiling of it. *Rom.* 2.15. *They haue the effect of the Law written in their harts.*[^6] The gospel is not knowen by nature, but is peculiarly reuealed to the Church alone, by the Sonne our Mediatour. For no creature could haue seene or hoped for that mitigation of the Law, and the way howe to recouer out of punishment, except the sonne had reueiled it. *Matth.* 11.27. *No man knoweth the father but the Sonne, and hee to whome the Sonne wil reueile him.* Matth. 16.17. *Flesh and blood hath not reueiled it vnto thee.* Iohn 1.18. *The sonne which is in the bosome of the father, he hath declared him.* Secondly, *they differ in the verie kind of doctrine, or in the subiectes or matters which they deliuer. For the Law teacheth what we ought to bee,* to wit, perfectly conformed vnto God:[^7] but yet it dooth not make vs to be such. *But the gospell sheweth the meanes, whereby wee maie bee such,* euen by the imputation of anothers righteousnesse, and the inchoation or beginning of newe obedience, whereby we are conformed to God in Christ. *The Lawe saith, Restore that thou owest: doe this and liue: The Gospell saieth,*[^8] *beleeue CHRIST, thy debt is payed:* the grace of the holy Ghost is purchased, whereby hee that is regenerated may perfourme the Lawe. 3. *They differ in the promises. The Lawe promiseth euerlasting life, but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them. If thou wilt enter into life, keepe the commaundements &c. The gospel promiseth euerlasting life, with a condition also of perfect righteousnesse, but which is perfourmed by another, though yet imputed vnto vs by faith.* The Law promiseth life to those who yeelde obedience, or are righteous in themselues. The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ, apprehended of them by a true faith, that they be penitent or begin new obedience. The gospel therefore requireth of vs only a true faith, whereby we may embrace Christs perfect righteousnesse freely imputed to beleeuers, yea Christ himselfe together with all his benefits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other. *For albeit the Lawe will, that thou keepe the commaundementes, if thou wilt enter into life:* yet dooth it not shutte thee from euerlasting life, if another fulfill the Lawe for thee. For by setting downe the one way of satisfieng for sinnes, it doth not exclude the other, to wit, of satisfieng by another, which way the gospel declareth vnto vs. Now we cannot make satisfaction by another, that is, by Christ, except by faith wee cloth our selues with his perfect righteousnesse. The gospell therefore commaundeth vs to haue faith, and with-all to repent from our hearte: for faith cannot stande without true repentance.\n\n4 *They differ in effectes. The Lawe is the ministerie of death,*[^9] *and killeth.* Because by it selfe without the Gospell, it is only the letter, that is, the outwarde preaching, and bare knowledge of those thinges which we ought to doe. For it teacheth indeede our duety, and that righteousnesse, which God requireth at our handes: but it dooth not make vs able to perfourme that righteousnesse, neither dooth it shewe vs any hope to attaine thereunto by another; but rather accuseth and condemneth our vnrighteousnesse. Fleshe hardely bearing this, is angrie and rageth against GOD himselfe, and is in despaire.[^10] *The gospell is the ministerie of life and of the spirit, that is, it hath the forcible operation of the holy Ghost adioined, and doth quicken.* For this is the instrument of the holy Ghost, which hee properly vseth, to kindle faith in vs, whereby wee, who before were dead, are againe quickned and receiue strength to perfourme the Lawe. For thorough faith in Christ our Mediatour, the Lawe ceaseth to bee vnto vs the ministery of Death, and is become spirituall, that is, the instrument of the holie GHOST, whereby hee forcibly mooueth our heartes to serue God.\n\n[^11]It was said, in the definition of the Gospell, and in the third difference betweene the Law and the Gospell, *that the Gospell requireth both faith and repentaunce or newe obedience, and so is the preaching both of remission of sinnes and of repentaunce.* Against this Flacius Sectaries keepe a sturre, and reason after this sort: *There is no precept or commaundement belonging to the Gospell. The preaching of repentaunce is a precept or commaundement. Therefore the preaching of repentaunce belongeth not to the Gospell, but to the Lawe.* Aunswere. We deny the Maior, if it bee generally meant.[^12] For this precept is proper vnto the Gospell, That it commandeth vs to beleeue it, to embrace the benefit of Christ, and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce: because it willeth sinners, yeelding them hope to obtaine pardon thorough and for CHRIST, to returne vnto GOD. It sheweth them the way howe to exercise true repentaunce, and beginneth it in their hearts by the force of the holy Ghost. These thinges are not doone by the Lawe, but by the Gospell onely. They reply. *Yea but the Lawe also willeth vs to beleeue, and commaundeth conuersion. Therefore it is not proper to the Gospell:* or *else the Gospell is not diuerse from the Lawe.* Aunswere. Both the Law and the Gospell commaundeth faith and conuersion to God; but diuersly. *The Lawe dooth it onelie in general,* because it commaundeth vs to beleeue euery woord of God,[^13] that is, all the promises, commaundements, and threatninges of God, deliuered either in the Lawe, or in the Gospell, *and that with a denouncing of punishment, except wee doe it.* The Lawe saith, *Beleeue euerie woorde of God:* it willeth therefore, that we beleeue and obey this commaundement also, by which God in the Gospell commaundeth vs to returne vnto him, and to beleeue in Christ. *But the Gospell in speciall, and expresly willeth vs to embrace by faith the grace promised vs in Christ, and to returne vnto God:* that is, it saith not in generall, *Beleeue all the promises and denouncinges of God, &c.* For this it leaueth vnto the Law: but it saith plainely and expressely, *Beleeue this promise,* to wit, that thy sinnes are pardoned thee, and that thou art receaued of God into fauour, by and for Christ, and returne vnto GOD. Further, it exhorteth vs both inwardely and outwardely, by the woord and Sacramentes, *that wee walke woorthie of him,* that is, doe such woorkes, as are pleasing to GOD: but this it dooth onely in generall, and therefore sendeth vs backe vnto the Lawe, which in particular and distinctly declareth, what that righteousnes, or obedience, or workes are, which God requireth of vs.\n\n## 4 What are the proper effectes of the Gospell\n\nThe proper effectes of the gospell are *1.* Faith. *Roman. 10.17.* Faith commeth by hearing. *2. Corint. 3.8.* The gospell is the ministery of the spirite. *Rom. 1.16.* The gospell is the power of God vnto saluation to euerie one that beleeueth. *2.* Our whole conuersion vnto God, iustification, regeneration, and saluation, *which are the effects of Faith. For by Faith as by the instrument whole Christ together with all his benefits is receiued.*\n\n## 5 Whence the truth and certainty of the gospel maie appeare\n\n*The truth and certainty of the gospell, that is, of the promise of grace appeareth, 1.* By the testimony of the holy ghost. *2.* By the prophecies which haue bin vttered by the Prophets and other holy men. *3.* By the fulfilling of those Prophecies, which was accomplished in the new Testament. *4.* By the miracles, whereby the doctrine of the gospel was confirmed. *5.* By the end or property of the doctrine of the gospel: *Because that alone sheweth the way how to escape death and sinne.*\n\n## Question, 20. & 21. of Faith\n\n[^14]THese two questions are necessarily annexed to the former concerning the Mediator Christ, & the gospel. *For without this Doctrine of faith, neither the Mediator, neither the preaching of the gospell are profitable to anie, but rather encrease and aggrauate their condemnation.* For albeit the satisfaction of our Mediatour Christ for our sinnes be most perfect, and God doth testifie in his gospell, that hee will accept it for righteousnesse, & for it receiue men into fauour: yet notwithstanding all are not freed from miserie, but they only who beleeue the gospell, and also doe apply the merit of Christ vnto themselues by a true faith. For of that condition is Christes righteousnesse made ours, if wee receiue it: now that receiuing is the act and worke of faith alone, that is, faith only is the mean, whereby we are made partakers both of Christ himselfe, and of all his benefites. Wherefore we are diligently to learne out of Gods word, what is the nature, and what the propertie of faith.\n\n[^15]1 Obiection. *Grace exceedeth the sinne of Adam. If therefore for the sinne of Adam al men are cast away: much more by the grace of Christ, all and not beleeuers onlie are saued.* Aunswere to the Antecedent: Grace exceedeth and is aboue sinne, in respect of the sufficiencie of the satisfaction; not in respect of the application thereof. Wherefore, that al are not saued through the satisfaction or obedience of Christ, the fault thereof sticketh in men themselues, and is to bee ascribed vnto the vnbeleeuers, who embrace not the grace of Christ offered, but like vngratefull men reiect it. *But in the beleeuers onlie doth god obtaine his end and purpose,* when as they bee thankefull vnto God, receiue the benefites of god by a true faith, and celebrate and magnifie them in their whole life.\n\n2 Obiection. *Whomsoeuer Christ hath fully satisfied for, they are to be receiued of god into fauor: For so doth the Justice of god require. But Christ hath fullie satisfied for all the sinnes of all men. Therefore al men are to be receiued of god into fauor: or, if this be not doone, god shall be vniust, or somwhat is derogated from christs merit.* Aunswere. The Maior proposition beeing vnderstoode simply and without any limitation, is false. All are receiued into fauor, for whom Christ hath satisfied, to wit, if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing, that they are for that his satisfaction accepted of god, *Joh.* 3.16. *So god loued the world, that he gaue his Sonne, that whosoeuer beleeueth in him, might haue euerlasting life.* And hereof it appeareth, *wherefore all are not saued,* euen because all doe not apply by faith Christes satisfaction vnto them; and god will haue examples to remaine not only of his mercy in his chosen, but of his Iustice also in the reprobate. This would not be, if al, without making of difference, were saued.\n\nObiection. *Adam by one sin made al subiect to condemnation, but Christ doth iustifie only some.*[^16] *The force therefore is greater of sin to condemne, than of the satisfaction of Christ to saue.* Auns. We deny the consequence of this argument: because the efficacie and excellency of the satisfaction of Christ, is not to bee esteemed, by the multitude of them who are thereby saued, but by the greatnesse of the benefit it selfe. *For it is a greater work to deliuer and saue euen one from euerlasting death, than to make all men by one sin guiltie of euerlasting death.* For be it that Christ should saue euen but one man. 1. *It was necessarie that hee shoulde paie in a finit time, a punishment in greatnesse and valewe infinit, not only for that one sinne of Adam, but for other infinite sinnes which followed it,* of which euery one also deserue infinit punishment. 2. It was required also, *that he should purge and take away not onlie that originall & birth-sinne, but also infinite others.* 3. *and should restore in vs a perfect conformitie with god.* Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam. Againe, that al are not saued by Christ, the cause lieth not in the force and excellency of his satisfaction, or in the merit of Christ: for this in it selfe is a sufficient and ful worthie ransome, for the expiating of al the sinnes of al men: but the fault rather is in men, who do not as much as applie vnto themselues by a true faith Christs merit, as they doe apply vnto themselues the sinne of Adam, both by beeing borne in it, and consenting vnto it, and in fostering it. For the grace of God is not narrower, or of a straiter compasse than sinne, in respect of the sufficiencie of Christes satisfaction, but in respect of the sufficiency of the application thereof, which is required of men. For God will not so shewe his mercie, as that he will not also exercise his iustice.\n\nNow the reason, *why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely, and restoreth saluation vnto them,* is, for that in them alone he obtaineth the end both of his creation, & also of his deliuerie & iustification, euen his praise and glorie. For they only agnise this benefit of GOD, and yeeld thanks vnto him for it: the rest despise it.\n\n[^1]: The definition of the Gospel.\n[^2]: What order is to be obserued in teaching the law and the Gospel.\n[^3]: The Gospel published in Paradise.\n[^4]: Why Moses is saide to write of Christ.\n[^5]: The law knowen by the light of nature.\n[^6]: The Gospel knowen by the light of grace onelie.\n[^7]: The law teacheth what wee ought to bee, but not how we may bee, as wee ought.\n[^8]: The Gospel teacheth how wee may bee.\n[^9]: The law, the ministery of death.\n[^10]: The Gospell, the ministery of life.\n[^11]: The Gospel is the preaching of repentance.\n[^12]: The recalling of sinners vnto God is proper vnto the Gospel.\n[^13]: Both the lawe and the Gospel require faith.\n[^14]: The necessitie of the true doctrine of Faith.\n[^15]: Grace is greater than sinne in respect of the sufficiencie of Christes satisfaction, not in respect of the application thereof.\n[^16]: The force of Christes satisfaction is seene not in the multitude of them who are saued, but in the greatnes of the benifit."},{"number":103,"title":"OF FAITH","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[20,21],"paragraphs":[],"clauses":[],"items":[],"text":"Having declared the Doctrine *concerning the Mediatour,* which is the gospell; it remaineth that we speake of the meane, whereby wee are made partakers of the Mediatour, that is, *of faith,* without which also the preaching of the Gospell profiteth and auaileth nothing.\n\nThe principal questions concerning Faith, are seuen.\\\n1 *What faith is in generall.*\\\n2 *How many kindes of faith there are.*\\\n3 *How those kindes differ.*\\\n4 *How faith and hope differ, and agree.*\\\n5 *What are the causes of faith.*\\\n6 *What the effects.*\\\n7 *To whom it is giuen.*\n\n## 1 WHAT FAITH IS\n\nFaith in generall, *is a knowledge of certaine propositions, & a firme assent,* caused by the authoritie of a true witnesse, who is not thought to deceiue, whether it be God, or Angell, or Man, or Experience: or, *it is to assent firmelie to a thing knowen, for the asseueration sake, & word of true witnesses.* This faith reacheth to thinges both diuine and humane. Wherefore wee must giue a more restrained faith, which may agree to diuine thinges: which notwithstanding must bee also generall. *Theologicall faith therefore is a certaine knowledge, firmely yeelding assent to all thinges,*[^1] *which are deliuered in the sacred Scriptures, of God, his will and woorkes, and of sinne: euen because God himselfe dooth affirme it: or, it is, to yeeld assent to euerie word of God, deliuered to the Church, either in the Lawe, or in the Gospell, for that it is the asseueration or auouching of God himself.* Oftentimes it is taken for the very doctrine of the Church, or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe.\n\nFurthermore, albeit there be also other certain notices whereunto we firmely giue assent, as vnderstanding or apprehension of principles, Science, Sapience, Art,[^2] Prudence (for the assent comming vnto the notice doth confirme and perfect it, so that what knowledge of a thing is had without assent, it is imperfect and vnprofitable) yet none of these are that faith, especially the Theologicall, such as a little before it is described. *For to those notices or apprehensions we doe assent,* either because they are naturally engraffed in our mindes, or, for that they bring demonstrance or some other true and certaine proofes. *But the Theologicall assent or faith* is not, neither ariseth it out of the instinct of nature, neither out of sense, or experience, neither out of demonstrations, or reasons borrowed from Philosophie, but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie. That therefore which is added in the former description, *for the asseueration of God himselfe,* distinguisheth Theological faith from al other knowledges, euen the most certaine. And this generall definition of Theologicall faith is necessarie, that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all, are to bee drawen reasons or argumentes sound and sufficient, to confirme the articles of our faith, but may know, that the woord of God, and those good and necessarie consequences and arguments which are framed out of it, are a supernaturall light, and more certaine then all, though most exact, and exquisite, demonstrances either natural or Mathematicall of Philosophers.\n\n## 2 What are the kinds of faith\n\n1 *Historical.*\\\n2 *Temporary.*\\\n3 *Working miracles.*\\\n4 *Justifieng.*\n\n[^3]THe difference of these kindes one from the other appeareth out of their definitions. *Historicall faith, is to know and think al those thinges to bee true, which are manifested from aboue, either by voice, or by visions, or by any other manner of reuelation, and are taught in the bookes of the Prophetes and Apostles, and thus to be persuaded of them for the asseueration and testimonie of god himselfe.* It is called *historicall,* because it is a bare knowledge, of such thinges, as God saith hee dooth, or hath done, or hereafter wil doe. Of this faith these Testimonies of holy Scripture make mention. *James* 2.19. *The Diuels beleeue, and tremble.* For the Diuel knoweth exactly, both what things are written in the woorde, and also what are not written. Because he is a spirit, witty, quick, and learned: hee is present and seeth whatsoeuer things are doone in the church, & also through long experience hath known & doth know the doctrin of the church to be true, &c. 1. *Cor.* 13.2. *If I haue al faith, so that I moue moūtains &c.* Which saying may be constred of al the sorts of faith, Iustifing faith only excepted. *Act.* 13. *Simon Magus is said to haue beleeued,* to wit, that the doctrine was true, which the Apostles did propound.[^4] Wherefore *historicall faith, may be without iustifieng faith, although iustifieng faith is not without it:* for the historical is a part of the iustifieng: & therefore this is good and profitable, and necessarie in it selfe, but is made in Diuels and men sinne by an accident, for that they apply not those thinges to themselues, which they knowe out of the word of God.\n\n[^5] *Temporarie faith, is to assent vnto the heauenly doctrine which is deliuered by the Prophets and Apostles, to professe it, and to reioice in the knowledge thereof, and to glory therein for a time, yet not for any feeling of gods grace towardes them, but for other causes whatsoeuer,*[^6] *and therefore without any true conuersion, and finall perseuerance in the profession of that doctrine.* This faith or approbation of Gods truth, and ioy therein, is not true, sound and perpetual, but only dureth for a season, because it ariseth and dependeth of temporary causes, which may bee changed and taken away; as the desire and pleasure of knowledge, glory, honours, and other worldly commodities, whether publick or priuate, true, or apparant & in shew. These commodities being gone once, and persecution or some other temptation arising, it must needs be also that this faith must fail. This definition is drawn from the words of Christ: *Matth.* 13.20. *Hee that receiueth seede in the stony ground, is he which heareth the word, and incontinently with ioie receiueth it,* that is, embraceth and professeth it, and reioiceth in it: *yet hath he no roote in himselfe,* that is, hee wanteth applying of the merit of Christ & confidence therein, and the regeneration of the holy ghost. Wherefore it is only a resemblance and shew of godlines, not true godlines and faith. It differeth from historical faith, 1. *For that this temporarie doth fore put historicall.* Further, *it addeth something vnto knowledge, as profession of doctrine and a certaine godlinesse, gladnesse and glorying or reioicing, because of the knowledge of the truth, but at length it saileth. Historical faith is onely aknowledge.* This difference is thereby confirmed, in that the Diuels haue historicall faith: for they beleeue & tremble: but they haue not this Temporarie faith. First, *because that knowledge and faith, which they haue, neuer faileth or is extinguished, but remaineth in them perpetually.* Againe, *neither ioy they in their knowledge, neither doe they professe it: but though they know it to be true, yet do they horribly persecute it, and would haue it wholy rooted out.* Now if any man had rather comprehend this temporary faith vnder historicall, I am not against it. But then must degrees be made of historicall faith, to wit, that in some it is ioined with a certaine ieioicing and profession, as in those who reuoult from the doctrine of the Church and godlinesse: in others not so, as in the Diuels and damned persons: and so the matter commeth all to one. Obiection. *But the Diuel hath often professed Christ; therefore he doth not oppugne his doctrine.*[^7] Aunswere. He did this, not for any desire of promoting and aduanncing Christs doctrine, but for the hatred he bore vnto it, that by his testimony he might cause it to be suspected, and might mingle therewith his owne errors and lies. Therefore *doth Christ commaund him silence.* Matth. 1.25. As also doth Paul: *Act.* 16.18. Wherefore it is but an accident vnto historicall faith, for the Diuell to professe those thinges which he knoweth to be true, although hee greatly detesteth them: as also men for some cōmodity, or vpon some other cause sometimes professe those thinges which they hate, and the memory whereof they woulde haue abolished both out of their owne mindes, and out of the minds of al men\n\n[^8] *The faith of Miracles is an especial gift of working miracles, that is, it is a certaine persuasion, springing from an especiall reuelation and promise of god, whereby a man firmelie resolueth, that some extraordinary or miraculous woorke, and contrarie to nature, shall come to passe by gods power, which hee hath foretolde or woulde haue to bee doone in the name of God and Jesus Christ.* This kinde of faith is prooued out of the Apostle. 1. *Corinth.* 13.2. *If I had all faith, so that I could remooue mountaines &c.* For although this speech bee vnderstoode of all the kindes of faith, excepting iustifieng faith, yet is it especially referred to the faith of Miracles: as Christ also saith,[^9] *Mat.* 17.20. *If ye haue faith as much as a grain of mustard seede, ye shal saie vnto this mountaine,* Remoue &c. *That this faith is diuerse from the other kindes,* neither to bee drawen simply out of the word of god, but by an especial reuelation of god comming thereto, without which miracles cannot be wrought, we prooue by these reasons. 1. *By that saying of Christ, If ye haue faith as much as a grain of mustard seede:* But manie holie men, who both knewe the historie of Gods woorde, and reioyced therein, and applyed it vnto themselues, had faith: yet did they not remooue mountaines. Therefore this is a diuers kind of faith, from that which they had. 2 *Many endeuored to cast out Diuels without anie reuelation from aboue, as the Sonnes of Sceua.* Act. 19.14. With whom it fell out ill; the spirite of the possessed man inuading, disarming and wounding them. 3 *Simon Magus* Acts. 8.13. *is saide to haue beleeued, and yet could hee not woorke miracles:* and therefore he would haue bought and gotten this power with mony. 4 *The Diuell knoweth the storie of the Scripture, neither yet dooth hee woorke miracles:* because none besides the Creatour is able to chaunge the nature of thinges. 5 *Judas did woorke miracles, and yet,* Ioh. 6.70. *hee is saide of the Lorde to bee a Diuell,* that is, not to haue a iustifieng faith. He had therefore some other faith, to witte, the faith of Miracles, Historicall, and perhaps also Temporarie faith. So, *Matthewe.* 7.22. *Manie shall saie vnto Christ: Haue wee not by thy name cast out Diuels? But CHRIST will aunswere them, I neuer knewe you.*\n\nWherefore this gift of woorcking miracles is giuen to hypocrits also. For albeit they haue alwaies Historicall faith ioined therewith: yet haue they not alwaies Iustifieng faith. *The other kindes of faith extend to all thinges that are written in the woorde:* but this of Miracles, is appropriated and restrained to some certaine workes or effects to come.\n\n*Justifieng or sauing faith,*[^10] as it is described out of the word of God in the 21. question of the Catechisme, is, *not onelie steedfastlie to assent to euerie woorde of GOD, and in this also to the promise of grace for Christes merit, but also a confidence, and full perswasion, applieng to euerie one that promise;* that is, whereby euerie man in his minde is fully and certainely perswaded, that not onely others, but himselfe also hath God fauorable vnto him, according to the promise of grace, and therefore reioiceth in God, and ouercommeth all pensiuenesse and feare.[^11] *This differeth from the other kindes of faith,* in that this onely is the certaine confidence, whereby wee apply Christes merit vnto our selues. And we apply it vnto our selues, when euerie one of vs doe certainely resolue, that the righteousnesse or merite of Christ is also giuen and imputed to vs, that wee may be esteemed for iust and righteous of God, and also may be regenerated, & glorified. *Confidence or trust, is a motion of the hart or wil following and pursuing some good thing, & reioicing and resting therein. It is a motion of the heart,* because it is a following and pursuing of a good thing, & a desire of retaining that good, which a man already doth enioy. *It is reioicing,* because it is glad of the present grace of God towardes euerie of vs, of full deliuerance from the gilt of sin, & from sinne it selfe in part; & because by that which euery one enioyeth in present, hee conceiueth euerlasting hope of blessings to come, as of euerlasting life, & of ful deliuery from al euill both of crime and paine, and therefore is free from the feare of future euill. *To him that hath shall bee giuen. The holie spirite giuen vnto vs, is the earnest and pledge of our full redemption.* 2. Corinth. 1.22. and 5.5. Ephes. 1.13.\n\nAgaine, *iustifieng faith differeth from the rest, in this also, that this iustifieng faith is concerning all spirituall giftes, and whatsoeuer belong to our saluation,* and is properly and simply or absolutely called faith in the Scripture: and is proper also and peculiar to the elect and chosen. *The faith of miracles is of a certaine gift,* whereby we are not bettered, which we may want without any hinderaunce to our saluation: neither is it giuen to al the faithful; nor at al times. *Historicall faith is a part of the Justifieng,* and befalleth to al both the godly, and hypocrits, but is not sufficient alone to saluation, because it applieth not to it selfe those benefits which are knowen vnto it out of the word. *Temporary faith hypocrites haue.* Iustifieng faith therefore comprehendeth historicall, but this is not sufficient to make a iustifieng faith, as neither are the other two. For, *If the inheritance be of faith,* that faith then shal be one of these foure: *But it is not of historicall faith:* otherwise the Diuels also shoulde bee heirs. *Neither of temporary,* for that is reiected by Christ: *Nor of the faith of miracles;* if so, Iudas also should be heire. The inheritaunce therefore is of iustifieng faith, which is properly called *faith. The more general or material cause of faith, is a knowledge and assent.* For, if we speak properly, we are not said to assent vnto a doctrine which we know not. *The difference or formall cause is, to apply the promise of grace once known, and as it were to claim it for him that knoweth it.* For this causeth faith to be, and to be called iustifieng. *The subiect or part of man wherein it remaineth, is the heart or will. The peculiar affection, or property of it, is to rest & ioy in God,* whereby it is distinguished from all the other sorts of faith. *The holy spirit is the principall efficient cause thereof. Instrumentall causes, are the word and Sacramentes.* Furthermore, *what iustifieng faith is,*[^12] *no man vnderstādeth, but he who hath it, for he that beleeueth knoweth that he doth beleeue.* As he who neuer hath tasted honny, dooth not verily knowe that it is sweete, though you te l him much of the sweetenesse of honny. But whosoeuer truely beleeueth, that is, hath a sauing faith, hee both hath experience in himselfe of these things, and also is able to declare them to others. First, *hee beeing conuicted thereof in his conscience, knoweth that whatsoeuer thinges are spoken in the Scriptures, are t ue and diuine.* For faith is builded vpon a certaine, or assured and diuine Testimony; otherwise were it not *a full perswasion.* 2. *Hee findeth himselfe bound to beleeue them.* For if I confesse them to bee true, therefore is it meete and iust that I should assent vnto them. 3. *Hee is certaine that thorough Christes satisfaction hee is receiued of God into fauour, and is endewed with the holy Ghost, and is by him regenerated and directed.* 4. *Hee applieth vnto himselfe all these thinges,* and dooth thus gather and conclude of the former: *I knowe that those thinges which are promised, belong vnto mee:* that is, with a certaine confidence hee thus concludeth, By the present loue of God towardes me, and the beginninges or first fruites of the holy Ghost, I certainly resolue and am perswaded, that God will neuer chaunge this his good will towards mee, and therefore I hope also for a consummation and accomplishment of these blessinges, that is, for plenary and full redemption. 5. *He reioiceth in the present blessinges which he hath, but most of all in the certaine and perfect saluation to come:* and this is *that peace of conscience, which passeth all mans vnderstanding.* 6. *Hee hath a will to obey the doctrine of the Prophetes and Apostles without anie exception in doing or suffering whatsoeuer is therein commaunded.* If I wil beleeue God, I must obey his will, and thinke that this his will is not reuealed vnto vs from men, but from him. Wherefore a man endued with iustifieng faith doth that duty, which is imposed vpon him, striue the world and the Diuell neuer so much against him: and vndergoeth, beareth and suffereth whatsoeuer aduersities for the glory of God cheerefully and boldly, hauing God his most benigne and good father. 7. *Hee is certaine, that his faith, though it bee in this life imperfect and languishing, and often very much eclypsed, yet being builded vpon the promise of god, which is vnchangeable, dooth neuer altogether failor die,* but the purpose which it hath of beleeuing and obeying God, continueth, it striueth with doubtes and temptations, and at length vanquisheth, and in the celestiall life which is to come, shall hee chaunged into a full and most certaine knowledge of God and his will, where wee shall see God face to face. 1. *Cor.* 13.12.\n\n## 4 How faith and hope differ and agree\n\nAlbeit faith & hope agree, *in that they both respect the same benefits, and therefore.* Heb. 11.1. *faith is saide to be of things which are hoped for; as also in that they are mutuallie ioyned in an inseparable bond:* For he that is certaine of the present wil of God towards him,[^13] is also certaine of his will to come, because god doth not change: Yet notwithstanding, they must not be confounded, but distinguished. For *faith taketh hold of the present good,* as remission of sins, or reconciliation, & regeneration, or the beginning of obedience & life euerlasting in vs. *Hope eyeth the good to come,* as the continuance of our reconciliation, and the perfecting or accomplishment of euerlasting life or our conformitie with God, that is, full deliuerie from all euill. For these are the effectes to come of that present and perpetuall wil of God towards vs, which wee apprehend by faith. *Rom.* 8.24. *Wee are saued by hope: but hope that is seen is not hope: But if we hope for that we see not, we doo with patience abide for it.*\n\n1 Obiection. *Life euerlasting is a thing to come. We beleeue life euerlasting: Wee beleeue therefore that which is to come, that is, faith is also of things to come, and so faith is hope it selfe.*\n\nAns. The Maior must bee distinguished. *Life euerlasting is to come;* tru, as concerning the consummation or accomplishment therof: But *it is present vnto vs,* as cōcerning the wil and vnchaungeable purpose of God, who hath decreed from euerlasting that which he hath begun in vs, and will also in due time accomplish it. Againe it is present vnto vs as concerning the beginning therof. For euerlasting life is begun here in the elect by the holy ghost. *Wherefore faith apprehendeth it,* as it is present, *both in respect of the purpose of God, & in respect of the beginning thereof in vs.* For he that beleeueth feeleth and knoweth that he is quickened: and resolueth, this to bee the will of God, that that quickening and reuiuing which is here begunne, shall bee absolued in another life. Iohn. 5.24. *He that beleeueth in the sonne, hath passed from death to life.* Iohn. 17.3. *This is life eternall, that they know thee to be the only verie God, and whome thou hast sent, Jesus Christ.* Gal. 4.6. *God hath sent forth the spirit of his sonne into your harts, which crieth Abba, father.* Rom. 8.24. *We are saued by hope.* 1. Ioh. 3.2. *Now are we the sonnes of God, but it doth not yet appear what we shalbe.* By faith thē we are certein that those blessings also, which as yet we haue not, are notwithstanding ours, for Gods promise, & for the vnchangeable will in God to giue them vs: but in certain hope wee looke for them, as concerning their accomplishment.[^14] The summe is, *There is one and the same act, and operation of faith and of hope, but they differ in consideration. It is called faith as it doth apprehend things to come, as if they were present in regard of the vnchangeablenes of Gods will. It is called hope, as it doth certainlie look for the bestowing of those things.* Therfore, *Heb.* 11 1. it is shewed, *that faith is, the ground & substance of things which are hoped for,* that is, it is that, which maketh things which are hoped for to be extant and present, in that manner as hath bin shewed. *Shorter thus, Faith apprehendeth the promises concerning things to come, as they are to come: Hope, the things themselues which are promised.*\n\n2 Obiection *Faith is the euidence of thinges which are not seene: therefore not of thinges present.* Aunswere. It is the euidence of thinges which are not seene, *to wit, by the outward senses:* but they are seene by the eies of the mind, euen as if they did lie open to the eies of the bodie. Againe they are not seene, *in respect of their accomplishment or consummation.*\n\n## 5 What are the causes of Faith\n\n*The first and principall efficient cause of faith, is the holie ghost,* illightening the minde, that it may vnderstand the word, and moouing the will, that it may assent vnto the woord once vnderstoode. *Yee are freelie saued by faith, and that not of your selues: it is the gift of God.* Ephes. 2.8. Obiection. *The Diuel hath faith: It is wrought therefore in him by the holie ghost.* Aunswere. What faith is in the Diuel, is wrought by the spirit of God, but that by a generall woorking onely, whereby hee worketh in all, euen in Diuels and hypocrites, what-soeuer knowledge or vnderstanding is in them. 1. *Cor.* 12. *&c.* not by a speciall and proper action or working, wherby to regenerat or sanctifie them, that they might truely acknowledge him to bee the author of this gift, and magnifie him therefore; after which maner hee woorketh faith in the elect alone. The Diuels therefore and hypocrits haue faith from the spirit of God: but the elect from the spirit of God sanctifieng them.\n\n*The instrumentall cause of faith in generall is the whole worde of God, the Lawe and the Gospell,* written, spoken, readde, heard,[^15] meditated: likewise many works & miracles of God in the world. *But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell, & the vse of the sacraments.* For these doth the holy ghost vse as instruments (yet not necessarie but arbitrarie & at his own good pleasure) both to stir vp faith in vs, and to nourish, strengthen & increase the same. *Rom.* 10.17. *Faith commeth by hearing.* Rom. 1.16. *The gospell is the power of God vnto saluation to euerie one that beleeueth.* 1. Cor. 4.15. *I haue begottē you through the gospel.* Mar. 16.16. *He that shall beleeue and be Baptized, shall be saued.* Act. 22.16. *Wash away thy sins.* 1. Cor. 10.16. *The bread which we break, is the communion of the bodie of Christ.* Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it, without the preaching of the gospell. *The cause of that faith which worketh miracles, is not simply the woorde of God,* but there must necessarily come thereto an especiall and immediate reuelation from God.\n\n[^16] *The formall cause of iustifieng faith, is a certaine knowledge & confidence in Christ.*\n\nThe obiect of it is, *Whole Christ, and his benefits promised in the word:* Likewise, *God fauorable to vs through Christ.*\n\nThe subiect, wherein it remaineth, *is the vnderstanding & will of man.*\n\nThe end or finall cause. 1 *The glorie of God,* to wit, the celebration of his trueth, iustice, bountie, mercie, which hee hath shewed in the sending of his Sonne, and in the giuing of faith in him. 2 *Our Saluation,* that we may receiue the blessings which are promised in the worde.\n\n## 6 What are the effects of faith\n\n[^17]THe effects of iustifieng faith are, 1 *The iustifieng of vs before God.* 2 *Peace of conscience, or ioy resting on God.* Rom. 5.1. *Beeing iustified by faith, we haue peace with god.* 3 *Our whole conuersion, which followeth faith, and beginneth at the same time with faith. For by faith are our hats purified.* 4 *The fruits of conuersion & repentance,* euen good woorkes. *For whatsouer is not of faith is sinne.* Hither may be referred also the consequences of faith, that is, encrease of spirituall & corporal giftes. The first then and immediate effect of iustifieng-faith is Iustification: from this afterwardes flow al other benefites purchased by the blood of Christ, which all we beleeue to be giuen vs by faith. If therefore faith be the next cause of our Iustification, in respect of vs, it is also the cause of those thinges which necessarily followe Iustification. *Luk.* 8.48. *Thy faith hath saued thee. In a worde:* The effects of faith are *Justification and Regeneration,* which is begunne here, and is to bee perfected in the life to come. *Rom.* 3.28. & 10.10. *Acts.* 13.39.\n\n## 7 Vnto whom faith is giuen\n\nIvstifieng faith is only proper to the elect,[^18] and that to all of them. For it is giuen to the elect alone, and to all the elect, euen to infants, as concerning some inclnation *Joh.* 6.44. *No man cā come to me, except, the father, which hath sent me, drawe him.* Ioh. 20.16. *Ye beleeue not: for yee are not of my sheepe.* Mat. 13.11. *It is giuen to you to knowe the secrets of heauen: but vnto them it is not giuen.* Act. 13.48. *And they beleeued as many as were ordained to euerlasting life.* Rom. 8.30. *Whome hee predestinated, them also hee called; and whome hee called, them also hee iustified.* Ephes. 2.8. *Faith is the gift of God.* Rom. 10.16. *All haue not harkened to the gospell.* 2. Thes. 3.2. *For all men haue not faith.*\n\n*Temporarie faith, and the faith of miracles,* is giuen to those who are members of the visible Church only, that is hypocrites. But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church; for that nowe the Doctrine is sufficiently confirmed. *Historicall faith* all they haue, who are by profession of the Church, whether they be of the godly, or reprobates: yea and they also, who are not members of the Church, but enimies, as Diuels & Tyrants. Historicall is a part of Iustifieng faith: because there can bee no assent or perswasion of a thing, which is not first knowen.\n\nObiection. *Historicall faith is a good worke.*[^19] *The Diuels haue Historicall faith. Therefore they haue good woorkes.* Aunswere. Historical faith is a good worke, if it be ioyned with an application of those thinges, whereto it assenteth, that is, with confidence. Reply. *Historicall faith is a good woork, though it bee not ioined with confidence, because it is an effect of the spirite of God: Therefore the Diuels haue good woorkes.* Aunswere Historical faith is a good woorke in it selfe, but is made ill by an accident, for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true. Wherefore *the Diuels are saide to tremble:* for that they doe not think that God is towardes them also such, as is described in his woorde, good, mercifull, &c. *The summe is:* As the substaunce it selfe of the Diuels, and other things which they retaine still of their first creation; so also both the knowlege and faith which they haue concerning diuine matters, are in themselues very good, because they are the effects and gifts of god: but they are made euil by an accident, euen by reason of their abusing of them, for that they referre them, not to this end as to shewe themselues gratefull vnto God the author of these good things, and to magnifie him for them.\n\n[^20]Obiection. Against this, that all the Elect are saide to haue faith, some thus reason: *Many infantes are of the Elect, and yet haue not faith: Therefore al the Elect haue not faith.* Answere. They haue not indeede actuall faith, but they haue a power or inclination to beleeue, which the holy Ghost, as is fittest for their capacity and condition, woorketh in them. Wherefore that remaineth stil, which before was confirmed: *That all the Elect haue faith.* And further, this I adde, that not only faith, but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding. 1. *Because of the commandements of God.* Exod. 20. *Thou shalt not take the name of the Lorde thy God in vaine.* Therfore thou shalt take it aright. *He that shal confes me &c.* Mat. 10.32. 2. *Because of the glory of god. Let your light shine before the woorlde.* Mat. 5.16. 3. *Bicause faith is not idle: for it is as a fruitful tree.* 4. *That we may bring others to Christ. And thou beeing conuerted, confirme thy brethren.* Luc. 22.32.\n\n[^21]Now we know that we haue faith. 1. *By the testimony of the holy ghost, and by a feeling of true faith in our selues, or by the thing it selfe,* that is, by a true and vnfained desire of receiuing the benefits offered by Christ. For he that beleeueth, knoweth that hee dooth beleeue. 2. *By the strife and conflict within vs of the faith of doubtfulnes.* 3. *By the effects;* that is, by an earnest purpose of obeying God according to all his commandements.\n\nAgainst *the certainty of faith,*[^22] whereof we spake in the definition of faith, some dispute on this wise. Obiect. 1. *They, who may fal before the end of their life into sin & dānation, cannot be certain of their saluation & euerlasting life: This is proued, because, to be certaine, and to be in possibility to fall, are contrary one to the other: It is false therefore, which is taught in the definitiō of Justifieng faith, to wit, that euerlasting life is giuen vs, and so our faith to be certaine and assured of it.* Ans. To be in possibility of falling, or failing, that is finally,[^23] is contrary to the certainty of our saluatiō. But they who are once inriched by god with true faith, doe not fail finally. Reply. 1. *All that are weak may faile finally. We are al weak. Therefore we maie fail finally.* Auns. The Maior is to bee distinguished. All that are weak may faile finally; true, if they stoode by their owne strength. But we, who are beleeuers, stand, preserued and vphelde by the grace and power of God. Therefore can wee not finally fail. For whom God hath once embraced with his fauour, them he wil not, nor suffereth to fal vtterly from his grace. Reply. 2. *But god hath no where promised that he wil keep and preserue vs in his grace.* Answere. Yes, he hath promised, and expressed it, *Joh.* 1.28. *I giue vnto them eternal life, and they shall neuer perish, neither shall any pluck them out of mine hand. My father which gaue them me is greater than all, and none is able to take them out of my fathers hand. I and my father are one.* Rom. 8.38. *I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor thinges present, nor thinges to come &c. shall bee able to separate vs from the loue of God, which is in Christ Jesus.* Reply. 3. *But it is saide,* 1. Corint. 10.12. *Let him that thinketh hee standeth, take heede least hee fall. Therefore perseuerance dependeth not of God promising, but of our selues, and therefore is doubtful, standing vpon a doubtfull ground.* Aunswere. This is a fallacy reasoning from that which is no cause, as if it were a cause. For by this verie exhortation hee goeth about to nourish, make perfect, and preserue the safetie of the faithfull. For God vseth such threatninges, thereby to retaine the godly in their dutie, that they may not waxe proude, and please themselues. But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith & grace to their owne strength and arbiterment. Moreouer Paul in that place speaketh not to particular men, but to the bodie of the Church of Corinth, in which many were hypocrites. Wherefore they who truely beleeue, must certainly resolue, that God wil saue them. For if he will haue vs assured of his present fauour & grace towards vs, he will also haue vs assured of that which is to come: because God is vnchangeable. Reply. 4. *Salomon saith, Man knoweth not, whether he be worthy of loue or hatred. Therefore we cannot be assured of the election of God, neither resolue any thing of Gods present fauor, &s, by consequent, neither of that which is to come.* Answere. To the Antecedent. 1. *Man knoweth not; true, as concerning second causes, or by euents of thinges, bee they good or euill.* For external and outward fortune, is no certaine token whereby to iudge of Gods fauour. 2. *Againe man knoweth it not; of himselfe,* but he knoweth it God reuealing it, and certifiyng vs aboundantly of his loue towards vs by his word and spirite. Replie. 5. *But no man hath knowen the mind of the Lord.* Rom. 11.34. Aunswere. No man hath knowen it, that is, before God hath reuealed it, neither after hee hath reueiled it doth any man perfectly know it: for so much know we of god, as himselfe hath reuealed vnto vs: *It is the spirit, which reuealeth and witnesseth vnto vs, that we are the sonnes of God.* 2. Cor. 1.22. Rom. 8.16.\n\n2 Obiection. *Ezech.* 18.24. *The iust man is said to perish, if he turne himselfe out of the right way. I herefore beleeuers also may defect from godlines, and fall from euerlasting saluation* Answere. He in that place is called iust, not who is truely iust: but who seemeth vnto men iust. For the sonnes and heires only are indewed with true conuersion and godlines. *Rom.* 8.14. *As many as are led by the spirite of God, they are the sonnes of God. And if sonnes, then also heires.* 1. Cor. 2.12. *We haue receiued the spirite which is of God, that we might know the things, which are giuen vnto vs of God. vers.* 16. *Wee haue the minde of Christ.* Eph. 1.13. 2. Cor. 1.22 and 5.5. *The spirite is called the earnest of our deliuerie which is to come.*\n\n3 Obiection. *Paul* 2. *Cor* 6.1. *exhorteth the Corinthians, that they receiue not the grace of God in vaine; so Christ likewise biddeth vs, watch and pray.* Aunswere. Thereby carnal securitie is forbidden and certainety of saluation, as also faith, tranquillity, watchfulnes, and praier is commaunded. For these are the necessary and proper effects of our election, & an infallible Argument of saluation. For al beleeuers are elected: and *Eph.* 1. Paul teacheth, *that by faith wee are made partakers of Gods adoption.*\n\n4 Obiection. *Saul failed and fell away finally. Saull was one of the godlie. Therefore the godly also fall away.* Aunswere. We denie the Minor, that Saul was one of the godly. Replie. *But he had the giftes of the holie ghost,* Aunswere. Hee had such giftes of the holie Ghost, as are common to the godly with the reprobate; he had not the gifts of regeneration, and therefore neither shall hee the holy Ghost sanctifiyng him, which is proper to the elect.\n\n5 Obiection. *The doctrine of the certaintie of our saluation breedeth securitie.* Aunswere. It breedeth indeede a spiritual securitie, by it selfe, in the elect alone: and a carnal, by an accident, and that onely in the wicked and reprobate: but not at all in the godly.\n\n## Conclusions comprising the summe of the doctrine of Faith\n\n*1* FAith, if wee take the word amply and largelie, signifieth a certaine knowledge rising from the asseueration of witnesses, who are thought not to deceiue.\n\n*2* In the doctrine of the Church, mention is made of fower sorts of faith. Historicall, Temporarie, working miracles, and Iustifieng.\n\n*3* Historicall faith is a knowledge, resoluing, those thinges to be true which are deliuered in the bookes of the Prophets and Apostles.\n\n*4* Tēporary faith is the knowlege of the doctrin of the church ioined with a ioy, for the knowledge of the truth, or for other either true, or apparent good thinges, without any applying of the promise of grace to the beleeuer, and therefore without either true conuersion or finall perseuerance.\n\n*5* Faith which worketh miracles, is a certaine knowledge by especiall reuelation of the will of God, of working some certain miracle according to the petition or foretelling of him, by whom it is to be wrought.\n\n*6* Iustifieng faith is a knowledge, whereby a man doth firmly assent to euery word of God reuealed vnto him, and resolueth, that the promise of gods grace through christ belongeth to him: & further it is a ful persuasion and cōfidence in this fauor of god towards him, ouercomming al fear and pensiuenes.\n\n*7* For the confidence of iustifieng faith is a motion of the will & heart, consisting of a ioy conceiued for the certainty of the present grace of God towardes vs, and of a hope of our future deliuery from al euils.\n\n*8* There is no faith therefore; but which resteth on the wil of God reuealed in his word.\n\n*9* All faith is wrought in men by the holie Ghost, either by the voice of Gods heauenly doctrine, or by immediat reuelation.\n\n*10* Seeing God wil kindle, frame, and confirme ordinary faith in vs by the doctrine of the Church, al are bound to hear it and meditate thereon.\n\n*11* Temporarie faith befalleth to manie hypocrites which are in the Church. Historical, and the faith of miracles is common to the godly and vngodly. Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life.\n\n*12* Iustifieng faith doth not alwaies comprise Historicall; neither is alwaies ioined with the faith of miracles: As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith, but Iustifieng it hath not alwaies.\n\n*13* Faith also in the Saintes is imperfect in this life and languishing: but yet whosoeuer feeleth in his hart an earnest desire of beleeuing, and a strife against doubts arising in his mind, he maie and ought certainely to resolue that hee is endewed with true faith.\n\n*14* True faith being once kindled in our hearts, albeit often it languisheth and is darkned for a time, yet is it neuer wholy extinguished.\n\n*15* But after this life it shall attaine vnto a more certaine and ful knowledge of God & diuine matters, euen to a feeling and experience, with all the blessed, of Gods presence: which knoweledge the Scripture calleth knowledge by the spirite, and face to face.\n\n*16* Faith which is onely historicall, breedeth, though by an accident, despair, and the grieuousnes of Gods iudgement.\n\n*17* Temporary faith breedeth a certaine ioy, but not a quiet conscience, (because it ariseth not from the true cause:) as also it maketh shew of confession and some shew of good woorkes, but that only for a season.\n\n*18* Faith of miracles, doth obtain of God those miracles, whereof it is conceiued.\n\n*19* By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God, and the participation or communion of Christ with al his benefits.\n\n*20* As before this faith cannot goe true conuersion, and the beginning of true obedience, according to all the commaundementes of God, so can they not but needes accompanie the same.\n\n[^1]: The definition of Theological faith in general.\n[^2]: How faith differeth from all other kindes of knowledge.\n[^3]: What historical faith is.\n[^4]: Historical faith good in it selfe, but made ill by them, who can not applie it vnto themselues.\n[^5]: What temporarie faith is.\n[^6]: Temporarie faith is lead in a string with the commodities of this world, and with them doth liue and die.\n[^7]: The Diuel Professed Christ, that for his testimonies sake, he might the lesse bee beleeued.\n[^8]: What the faith of working miracles is.\n[^9]: Faith of miracles, cōmeth by speciall reuelation.\n[^10]: What Iustifieng faith is.\n[^11]: The differences of Iustifieng faith from the rest.\n[^12]: No man knoweth what iustifieng faith is, but hee that hath it.\n[^13]: Faith apprehendeth things present: hope respecteth thinges to come.\n[^14]: Faith apprehendeth the promises of thinges to come; hope relieth on the thinges promised.\n[^15]: The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word, and the vse of the sacramentes.\n[^16]: The formal causes of faith, a sure and ful confidence in Christ. The obiect of faith, Christ and his benefites promised. The final causes of faith, Gods glorie, our saluation.\n[^17]: The effectes of faith, iustification, and regeneration.\n[^18]: Iustifieng faith giuen to all the Elect, and to them onely.\n[^19]: Historical faith which is good in it selfe, made ill\n[^20]: A beleeuing inclination in infante, though not an actual beleefe.\n[^21]: How to know that wee haue faith.\n[^22]: The certaintie of faith.\n[^23]: True faith may faint for a time, but cannot fail finallie."},{"number":104,"title":"OF THE CREEDE, OR, SYMBOLE OF THE APOSTLES","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[22,23,24],"paragraphs":[],"clauses":[],"items":[],"text":"After we haue intreated of FAITH,[^1] it directly followeth now that we speake of the sum of those things which are to bee beleeued, which we cal *the Symbole of the Apostles,* or the Apostolick Symbole.\n\nThe especial Questions here are, 1 *What a Symbole is.* 2 *What are the parts of the Apostolique Symbole.*\n\n## 1 WHAT A SYMBOLE IS\n\nThis woorde *Symbole,* is deriued from a greeke woorde, which signifieth either *a common collation of diuerse men to the making of a banquet,* or, *a signe, token, and marcke, whereby a man is discerned frō others:* Such as is the militarie signe, whereby fellowes are desciphered from enimies. *The Symbole, so termed in the Church, is a breefe and summarie forme of christian doctrine: or a briefe summe, or confession of the points of Christian religion, or Euangelical doctrine.* Nowe it is called by the name of Symbole, *because it is as a token, or profession, whereby the Church with her members is discerned from all her enimies, and from al other sects.* Some say, *that this briefe summe of Euangelical doctrine was called a Symbole, for that this doctrine was collated as it were, and imparted by the Apostles, and euery one of them did bestow some part thereof:* but that cannot be proued. But if you wil deriue it thence, this reason also nothing absurde may be rendered thereof: for that *the Articles of faith are the squire and rule, whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred.*\n\n*This Symbole is called Apostolique,* 1. *Because it conteineth the summe of the Apostolique doctrine, which the Catechumens were enforced to hold and professe.* 2. *Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples: which the Church afterwardes held as receiued from them.* This selfesame Symbole is called also Catholick, because there is but one faith of al Christians. Question. *Were there not new Symboles made, as Athanasius Symbole, the Symbole of Nice, of Ephesus, of Chalcedon.* Aunswere. These are not other from this Apostolique Symbole: but certaine words are added as an explication of this, by reason of heretiques, by whom because of the shortnes thereof, this was depraued. There is no change either of the matter or of the Doctrine, but onely of the forme of declaring it, as easily appeareth by comparing them together.\n\n## 2 What are the parts of the Apostolicke Symbole or Creed\n\nThe principall parts thereof are three.\n\n1 *Of the Father and our creation.*\\\n2 *Of the Sonne and our redemption.*\\\n3 *Of the holy ghost and our sanctification: that is, of the workes of our Creation, Redemption and Sanctification.*\n\n[^2]Obiection. *Vnto the father is ascribed the creation of heauen and earth: vnto the Sonne, the redemption of mankind: vnto the holy ghost, sanctification. Therefore the Sonne, and the holy ghost did not create heauen and earth; neither did the Father and the holy ghost redeeme mankinde; neither do the Father & the Sonne sanctifie the faithfull.* Answere. It is a fallacie grounding vpon that which is affirmed, but in respect, as if it were simply affirmed. *For the creation is giuen to the Father, redemption to the Sonne, sanctification to the holy ghost,* not as they are simply an operation or woork, (for so should other persons be excluded from it) but in respect, for the order and manner of woorking, which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke. A more open declaration hereof may be this. The woorkes of our creation, redemption, & sanctification, are *the operations of the Godhead outwardly,* that is, externall operations, which God worketh on his creatures: *and they are vndiuided,* that is, common to the three persons, which they by common wil and power woork in the creatures, by reason of that one and the same essence and nature of the Godhead, which they haue. For the Scripture attributeth the Creation not onely to the father, but to the Sonne also, and the holy ghost. *Joh.* 1.3. *Al things were made by it.* Gen. 1. *The spirit of the Lord moued vpon the waters.* Mat. 1.20. *That which is conceaued in her, is of the holy Ghost.* Likewise our redemption is attributed to the father, and the holy Ghost. *John.* 3. *God sent his Sonne into the woorlde, that the world might be saued by him.* Tit. 3. *Hee saued vs by the renewing of the holie ghost, which he shed on vs abundantly.* And sanctification both to the father, and to the sonne. *Gal.* 4.6. *God hath sent the spirit of his sonne into your harts, crying Abba, Father.* 1. Thess. 5.23. *The very god of peace sanctifie you throughout.* 1. Cor. 1.30. *Christ is made sanctification vnto vs.* Eph. 5.26. *Christ sanctifieth the Church.* Al the persons therefore create, redeem, sanctifie. Neuerthelesse yet in respect of that order of woorking which is betweene them, *Creation is ascribed vnto the father:* Because hee is the fountaine, as of the Diuinitie of the Sonne and the holie Ghost, so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost. *Redemption is ascribed vnto the Sonne;* because hee is that person which executeth the fathers will concerning the redeeming of mankinde, and dooth immediatly perfourme the woorke of our redemption. For the Sonne onely was sent into flesh, and hath paied the ransome or price for our sinnes, not the father, nor the spirit. *To the holy ghost is ascribed sanctification:* because he doth immediatly sanctifie vs. *For the father createth,* but mediatly, by the Sonne and the holy Ghost: The Son from the father: and the holy Ghost from the father and the sonne. *The father and the holy ghost redeeme vs,* but mediatly, by the sonne: But the son immediatly from the father by the holy ghost. *The father and the son sanctifie vs,* but mediatly, by the holy ghost; but the holy Ghost immediatly, from the father and the sonne.\n\n[^3]Here is to be obserued, *that the workes of the persons are of two sortes: namely, Their woorkes inwarde, and their woorkes outward. The inward or internal workes of the persons, are those, which the persons haue and exercise one towardes another.* By these actions or properties are the diuine persons distinguished, and described. *For the father is the first person, which hath not his essence and beeing from any other,* neither begotten nor proceeding; but being of himself, he begot from euerlasting the sonne, & from him proceeded the holy Ghost. The sonne is the second person of the Godhead, begotten from euerlasting of the father. *This generating or begetting of the Son is the participating of the whole diuine essence,* wherby the son receiueth from the father the same essence wholely and entirely, which the father hath and reteineth. For the diuine essence being infinit and indiuisible, there cannot some part thereof bee seuered, and imparted to another, as it commeth to passe in creatures; but it must needs bee wholy imparted vnto him, vnto whomsoeuer it is imparted. *The holy ghost is the third person of the deity, proceeding, from euerlasting, from the father and the sonne. But begetting & proceeding differ.* For *to be begotten,* or *to be born,* is for another man or another person to bee produced out of the substance of him that begetteth, by waie of birth, as the sonne is borne of the father. *Proceeding* is a communication of the diuine essence, whereby the third person onely of the Godhead receiueth from the father and the sonne, as the spirite from him, whose spirit it is, the same whole essence, which the father and the son haue & retaine. As therefore he that begetteth is one person, & hee another that is begotten: In like maner the holy ghost also is another person from the father & the son, from whom he from euerlasting ineffably is produced, or hath his being, by proceeding or issuing: yet for al this there is but one and the same diuine essence of these three persons, albeit the father, as the foūtaine of the deity, hath his beeing from no other, but from himself: the son begotten of the father: the holy ghost proceeding from the father and the Sonne.\n\n2 *The outwarde or external woorkes of the persons are those,* which are done towards the creatures, and on them, & by them, through the wil and power or efficacie of the father, the son, & the holy ghost: but yet that order stil of the persons beeing kept, as that the father is the fountaine of the operations of the son, & the holy Ghost, & doth al things, not of any other, but of himselfe: The Sonne and the holy Ghost doe not work of themselues, but by themselues, that is, the Son worketh, the fathers wil going befo e, the holy Ghost woorketh, the will going before both of the Father & the Son. Obiect. *Whose works are diuerse, their essence also is diuerse. The external works of the Father, the Sonne and the holy Ghost are diuerse: Therefore their essence also is diuerse.* Answere vnto the Maior we make by inuerting it thus; Nay rather because the persons are infinit, there must needes bee but one essence of all. Because *the inward operation* is the communication of the essence: and therefore the diuersity of externall woorks doth not import diuersitie of essence.\n\n[^1]: Why the creede is called a symbole.\n[^2]: How our Crea tiō, Redemptiō, Sanctification, are ech appropriated to some one person of the Trinitie, and yet all three persons haue their ioint working in them.\n[^3]: The workes of the trinitie external or internal: external common to al three; internal appropriated vnto the person."},{"number":105,"title":"THE FIRST PART OF THE CREEDE, OF GOD THE FATHER, CREATOR","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[26],"paragraphs":[],"clauses":[],"items":[],"text":"I *BELEEVE in God the father Almighty, Creatour of heauen and earth.*\n\nTo beleeue *in God,* is, to beleeue 1. *That there is a God, and hee such a one, as hee hath manifested himselfe in his woord and woorkes.* 2. *That he is such a one to me, and that whatsoeuer he hath manifested of his nature, hee will apply and refer to my safety.*\n\nObiect. *In the Creed the father only is said to bee God.*[^1] *Therefore the son & the holy ghost are not god.* Ans. We deny the antecedent. Because the name of god in the creed is put essentially, & cōpriseth al 3. persons, that is, it is put for God the father, the Son, & the holy Ghost. These 3. therefore, *The Father, the Son, & the holy Ghost,* are one subiect by appositiō of the word, *God,* as if it should bee saide: I beleeue in one God, who is the Father, the Sonne, and the holy Ghost. The rest, which commeth betweene each of these in the Creede, appertaine to the description of each person: and this is easily proued. First, *these words, I beleeue, and the particle, in, are referred after the same maner and sense to al three persons.* For it is as well said, *I beleeue in the Son,* and, *I beleeue in the holy ghost,* as, *I beleue in the father.* But we may beleue but in one god. Wherefore as we beleeue in the father, in that he is God: so beleeue wee also in the Sonne and the holy ghost, because they are God. When then it is said, *I beleeue in the sonne,* &, *I beleeue in the holy ghost,* in both places is necessarily vnderstoode the woord, *God.* Furthermore, *if of these woordes of the first article, it followe, that the father onely is God, then of the same words by the like reason it should followe, that the Father onlie is omnipotent, and creatour of heauen and earth:* which the whole Scripture crieth to bee most false. But of especiall consideration is this name of *God,* but only once mentioned in the Creede, thereby to signifie, that the true God is but only one.\n\n[^2]Wee are moreouer to obserue in this place, that it is one thing *to beleeue God,* another thing, *to beleeue in god,* For that sheweth a faith of knowledge, or historicall, this declareth true faith or confidence. *To beleeue god,* if wee speake properly, is to beleeue there is a GOD, and hee such a one, according to whatsoeuer is ascribed vnto him, as he hath manifested himselfe in his woorde. *To beleeue in god,* is, to be perswaded, that whatsoeuer God is, & is said to be, he is al that, and referreth it all to my safety, for his sonnes sake; that is to resolue that he is such a one towards me.\n\n[^3] *To beleeue in the Father,* is, to beleeue, 1 *That hee is the Father of our Lorde Jesus Christ.* 2 *That he is also my father for Christs sake,* that is, that he beareth a fatherly good will towards me, as hauing adopted vs, by Christ & in Christ, to be his sonnes. God is called *a Father.* First, *In respect of christ his onlie begotten & naturall Sonne.* Secondly, *In respect of all creatures, as he is Creator, & preseruer of them all.* Thirdly, *In respect of the elect,* whom beeing adopted in his beloued Sonne, he regenerateth. Wherefore GOD is our Father in respect both of our Creation, adoption, and regeneration.\n\n*When the name of the Father is opposed to the Sonne,* it signifieth the first person of the God-head: but *when it is referred to the creatures,* it signifieth the whole diuine nature, which is the Father, the Sonne, and the holy ghost: Or, *the name of Father as it is opposite to the Sonne, is vnderstood personallie,* as heere in the Creede: *but as it is compared with the creatures, it is taken essentially: as,* Our father which art in heauen.\n\n*To beleeue in God almightie,* is to beleeue in such a one,[^4] 1 *Who is able to doe whatsoeuer he will, yea also those thinges which he will not, if they be not contrarie to his nature:* as hee could haue kept Christ frō death, but he would not. 2 *Who doth all thinges euen with his becke and worde onlie, without anie difficultie.* 3 *Who alone hath power to woorke al thinges, and is author of that power which is in all his creatures.* 4 *Who is also vnto me Almightie and omnipotent, and both can and will direct all thinges, to my safetie,* that is, who will vse his omnipotencie to the preseruing and sauing of mee, not only for that he hath nothing wanting vnto him for performance hereof to my behoofe, but also for that no creature is able to stop or hinder it. There is no good then so hard or full of difficultie, but he is able to giue me: no euil so great, but he can auert it from me. And this is properly *to beleeue in god almightie and omnipotent.* Neuerthelesse those things which go before are necessarily linked with the latter. For except we beleeue God to bee such, that is omnipotent, wee shall not be able to beleeue that God is such to vs in christ: that is, wee shall not bee able to apply his almightinesse and omnipotency vnto vs: so also in the rest which our faith apprehendeth concerning God, these two are to be ioyned, to wit, that God is such, both in himselfe and towards vs.\n\nObiection. *God is not able to make that which is once doone, vndoone. Therefore he is not omnipotent.* Answere. To haue the power to ly, or to be changed and the like, is no part of omnipotencie, but of infirmity. Now a passiue power, as to suffer change, and defects, are in creatures, not in God. Furder it is Gods omnipotency, to be able to do whatsoeuer he will. By inuerting it therefore I conclude thus: Because GOD is not able to will and doe that which is against his nature, and which would destroy it, he is omnipotent.\n\n*To beleeue in the creatour, is,* 1 *To beleeue in him,*[^5] *who is creator of al thinges.* 2 *Who sustaineth and gouerneth by his prouidence those thinges which he hath created.* 3 *Who hath created all thinges, and so my selfe also, to his owne glorie, and to the obtaining at length of my saluation: & that I may be a vessel of mercie, hee bringeth mee to that saluation by his especiall prouidence, where-with hee embraceth his chosen.* 4 *Who hath created all other thinges to his glorie, and for vs,* euen to serue for the safetie of his Church. More brieflie thus: *I beleeue in God the Creatour,* that is, I beleeue that God, who hath created all thinges, and gouerneth them by his prouidence, hath created mee and the faithfull in the world, to celebrate and serue him: and all other thinges, to serue for our safetie. *All thinges are yours: and you are Christes, and Christ is Gods:* as if he should say, All thinges are created for vs, euen as wee are created for God.\n\nTo this first part of the Creede belong three Common places, verie necessarie to be knowen.\n\n1 *Of GOD.*\\\n2 *Of the Creation.*\\\n3 *Of Gods prouidence.*\n\n[^1]: The word, God, in the creede, is ment essentially to all three persons, not personallie to one.\n[^2]: One thing to beleeue God, an other thing, to beleue in God.\n[^3]: What is to beleeue in the father, and why God is called a father.\n[^4]: What is to beleeue in God Almightie.\n[^5]: What is to beleeue in God the Maker or Creatour."},{"number":106,"title":"OF GOD","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[25],"paragraphs":[],"clauses":[],"items":[],"text":"*The principall questions are, 1* Whether there be a God. *2* What hee is, or what manner of God hee is whom wee woorship, and in what hee differeth from Idols. *3* Whence it may appeare that there is but one God. *4* What the names of Essence, Person, and Trinitie, signifie. *5* In what the Essence differeth from the person. *6* Whether these names are to bee vsed in the Church, and whether they are had in the Scripture. *7* Howe manie persons there bee of the godheade. *8* Howe these differ one from another. *9* For what cause this doctrine is to bee helde in the Church.\n\n## 1 WHETHER THERE BE A GOD\n\nThe great miserie of mans nature cannot bee sufficientlie thought vpon, that, whereas it was created to the bright knowledge and euen the verie image of god, it is fallen so farre, as not onely it is ignorant who, and what God is, but also maketh dispute, whether there bee any GOD in heauen or no. The causes of this euill,[^1] the Church alone doth vnderstand: the first whereof is the blindnesse and corruption of mans nature after his fall: the next the instigation of the Diuel, who would haue the whole opinion of God rased out of the minds of men: vnto which commeth the horrible confusion of mans life and humane affaires, in that often-times the wicked florish, & the godly either are oppressed by them, or while they perceiue not the causes of these euils, and the secret gouernment of God, they fall to doubting whether there bee any God, who hath care ouer the world and humane affaires.\n\n*But that there is a God,* is proued by diuerse reasons.\n\n1 *From the beutifull & goodly order of nature,*[^2] *beheld in the world.* Now order is instituted, but of a wise and vnderstanding nature. In nature there is order. Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same.\n\n2 *From the nature and excellencie of mans minde.* For it cānot possibly be, that he should bestow any thing vpon an other, which himselfe hath not, who should giue it: & that our reasonable nature must needes haue his original from an intelligent & vnderstanding nature, is manifest inough, for that the cause is not woorser or baser than the effect it bringeth. But the mind of mā is reasonable or indued with reason, & hath some cause. Therfore it hath an vnderstanding cause, which is God. The Minor is proued *Whatsoeuer hath a beginning is from another: because it must needes be from some thing. And of it selfe it cannot haue being or beginning, because nothing is cause of it selfe. But mans mind hath a beginning. Therefore from another; which other must needes be God.*\n\n3 *From the notions of general rules or principles in the mind;*[^3] *as are the difference betweene honest things & dishonest, numbering, vnderstanding of consequences in discourse & reasoning, & other notions borne together with vs.* For these notions of principles beeing borne in vs, and with vs, could not come by chance or from a sensible nature common to vs with brute beasts. Whereupon we frame this Syllogisme: *Notions are not engendred nor haue their being, but from a cause intelligent (for no man maketh another wise, who himselfe is not wise) but in men there are notions, not comming by vse, nor receiued frō men: Therefore they are from God.* Rom. 1. *God is said to haue manifested his righteousnesse to men.* Likewise, *Man is the image of god.* Seeing then these effects are attributed vnto God as proper: there must needs be a God.\n\n[^4]4 *From the naturall notion of this principle, whereby wee affirme, that god is.* Principles are true: Because they are diuine wisedome; and because, the contrary or opposite thereto beeing granted, nature is thereby destroied. But, That God is, is a principle. 1. *Because euery one hath experience hereof in himselfe.* 2. *All wise men confesse it.* 3. *All nations consent in it:* because they haue some religion, and about that they contend and striue. 4. *Rom.* 1.19. *That which may be known of god is manifest in them,* that is, in the minds of men, *for god hath shewed it vnto them.* Therefore god is.\n\n[^5]5 *The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned.* The torment of minde, which ensueth vpon sinnes committed, is inflicted of a iudge which knoweth both honest and dishonest thinges, detesteth those things which are dishonest, beholdeth the mindes and harts, exerciseth iudgement vpon the minds: But in al the wicked is this torment. *Rom.* 2.15. *They shew the effect of the law writtē in their harts, their conscience also bearing witnes. Isa.* 57.20.21. *The wicked are like the raging sea, that cannot rest. There is no peace, saith my god, to the wicked.* Isa. 66.24. *Their worme shall not dy, neither shall their fire bee quenched,* Therefore there is some such iudge. But he cannot be, except he be God: because this punishment cannot come but from God. *Deutr.* 4. *God is a consuming fire.*\n\n[^6]And hence is apparant the impudencie of Epicures and Academicks, who *deeme al religion to be deuises of subtill men, coined to this end and purpose, that the rest of the common people might, through fear of a superiour power, be kept in good order.* For first, if through deceiueablenes other men beleeue that God is, and dread him; why then are these men themselues, who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience & priuy acknowledgement both of this their blasphemy, as also of other their misdeeds? Moreouer the sole and bare asseueration & word of a few could not haue bin sufficient neither to persuade al mankind, nether to maintain the persuasion, once brought in, to al succeeding ages. Neither doth that lightē the force of those argumēts, which are deducted from this notion, that there is a God; & from the conscience, in that they say, *there are many found, who neither beleue there is a god, nether are moued with the conscience of their sins.* For although they couet neuer so much to persuade themselues, that there is no God, yet is their conscience alwaies against them. And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience. For how much the more euery one despiseth God and al religion, and endeuoreth to represse the prickes of conscience: so much the more is he tormented, and at euery mentioning and signifieng of God hee trembleth and shaketh with horror; and how much the slowlier, with so much the more seuere dolor & paine is his security shaken from him. Whereupon wee see, those, whose whole life was profane and secure, for the most part, when they are oppressed with the terror of gods iudgement, to perish in despair. Now that which is said *Psa.* 10. *The vngodly is so proud, that hee careth not for god: neither is god in all his thoughts:* & Ps. 14. & 53. *The fool hath said in his hart, there is no god:* that this hath not this meaning, as if the wicked were void of al knowedge and fear of god, or do not confes that there is a god: but that framing vnto themselues another, than he indeed is who hath manifested himself, to wit, one that careth not for mens affairs, defēdeth not, nor deliuereth the good, and punisheth the wicked; they place an idol in the roum of the tru God: Dauid himself doth sufficiciently declare, when as he describeth the same prophanenesse of the wicked, *Ps.* 10. in these words: *For he hath said in his hart, tush, god hath forgotten, he hideth away his face, and he wil neuer see it.*\n\n6 *From the punishmēts of the wicked,*[^7] *which they suffer besides the torments of conscience.* For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life; & cōtrariwise the lot & end of the good to be more pleasant. Wherefore there is a minde or vnderstanding power, which discerneth honest things frō dishonest, iudge of mankind, punishing the wicked, & defēding the good. And that this may not be ascribed to the wisedome or seuerity of magistrats or other men, this first withstādeth & hindereth, *for that it must needs be that this natural instinct, whereby men iudge that offender▪ are iustlie punished, must proceed from some mind which is enimy to wickednes.* Again, *for that oftentimes by marueilous & inexpected and vnlooked for meanes they are drawen to the iustice and punishment of the Magistrates, whose sinnes before had beene priuy,* or who seemed to haue bin able by their owne power or subtilty easily to escape their handes; and that especially, for that many, who through either the negligence or whiteliuerdnes of Magistrats are not punished by them, yet run into calamities and haue allotted vnto them ruthful ends. And whē transgressions & sins encrease too much, & their impunity, *whole nations and common-wealthes with horrible and manifest examples of gods wrath perish:* as the world in the deluge: Sodom by fier cast from heauē: Pharao in the red sea: the Iewes, & many florishing kingdomes by most lamentable ouerthrowes. That these things cānot come to passe by chaunce, neither any other way than by the iudgement and power of him who is Lord of mankind & nature, both Gods comminations and threatnings, and the conscience of euery one, and the order of iustice, whereby these folow and ensue vpon impiety, and the very hugenes, waight and greatnes of things doth conuince. Wherefore it is said, *Ps.* 58. *The righteous shal reioice when he seeth the vengeāce: he shal wash his footsteps in the blood of the vngodly. So that a man shall say, Verily there is a reward for the righteous: doubtles there is a god that iudgeth the earth.* And Psa. 9.16. *The Lord is knowen to execute iudgemēt:* now albeit *the wicked florish often for a while, & the godly are oppressed,* yet neuertheles exāples which are fewer in nūber, do not weaken the general rule, vnto which most euēts agree. But if it were so that fewer of the wicked did suffer punishment, yet those selfsame examples, though but a fewe, would testify that god is, & that he is displeased with the offences of others also, who seem to be lesse punished. But this is not true, no not of any of them, that they are not punished in this life. For al those who are not before the end of this life conuerted to god, if punishment do not sooner ouertake them, yet at length they die in dispaire, which punishment is more grieuous than all the euils eyther corporall or externall, and is the beginning & testimonie of euerlasting punishment. Now in that this punishment is not sufficient, it doth therein agree with all euen the most tragicall cases of the wicked: and therefore wee are taught by the doctrine of the Church, that Gods lenitie, which he doth not seldome vse in this life towards the wicked: and his seueritie, which hee seemeth to shew towardes the godly, doth not at all weaken his diuine prouidence and iustice, but rather declareth his goodnes, whiles by differring of punishment he inuiteth the wicked to repentaunce, and by exercising the godly with chastisementes and crosses, hee perfecteth their saluation; and also it confirmeth the certaintie of iudgement after this life, wherein perfect satisfaction shall be made by the wicked to Gods iustice.\n\n7 *From a bodie politique, which is wiselie ordered by lawes.*[^8] This coulde not haue beene shewed vnto men, but from a minde, vnderstanding and approouing this order, which minde is God himselfe. Moreouer, *that which is not preserued by humane wisedome, or by force, or naturall causes, neither yet can be ouerthrown by Diuels & the multitude of wickedmen, hath a defender more potent & mightie than these. Common-weales are not preserued by humane strength or wisedome, & are oppugned by the wicked and Diuels. Therefore they haue a superior and mightier defender than all these.* And this defender is God alone.\n\n8 *From the order and nature of efficient causes.*[^9] For it can not bee, that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent: wherefore there must bee some first and principall cause, which may either mediately or immediately produce and mooue the rest, on which also all other causes may depende. Nowe that the progresse of causes, which haue their moouing and beeing eache of other, is not infinite, they shewe by this reason. *If the causes of anie effect were infinite, whereof some should mooue or produce other some, one of these absurdities should follow; that either within the compasse of a finite time should bee effected infinite motions and mutations, or else at no time those infinite causes euer to attaine vnto their end, that is, vnto their purposed effect. Both which beeing manifestly false, and impossible, it must needes be that the original of mutations dependeth of some cause immutable, eternal and omnipotent.*\n\n[^10]9 *From the final causes of al things.* To appoint the endes of all thinges belongeth to a nature which is wise, and administreth al things. Now al thinges are ordeined to their ends, and those also certaine. (But these endes and vses of thinges haue not their beeing by chaunce, or from a nature onely endewed with sense) Therefore from some nature which is wise and omnipotent, which is God alone.\n\nFor, *that nature worketh for some end,* this is so farre from remoouing the framer and artificer from it, as rather it most of all confirmeth, that there is a minde maker and framer of the woorlde, which appointed the actions of nature to these ends, and nature deede intendeth to an end thtough the ordination and appointment of another, but neither vnderstandeth it, nor is moued thereby to work.\n\nAnd further, *that there are manie things in the world which not onlie seeme vnprofitable to all, but are also troublesome and pernicious:* this also doth not infringe the generall rule, That all thinges were made to a good vse. For by reason of sinne those things nowe hurt, which would haue profited men if they had not sinned. And therefore to the godly al thinges turne to their safetie, yea that punishment it selfe, which God inflicteth by other creatures vpon mē, serueth for an vse agreeable to the wisedome and iustice of God. Many thinges also, whereby men feele discommodities, haue withal some vses acceptable, & preseruatiue to mans life. And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome, bounty, power, and iustice of the author.\n\n[^11]10 *From certaine and cleare significations of future euentes,* which neither by humane sight or perceiueablenes, neither by naturall causes or signes coulde haue beene foreknowen: but only beeing reuealed by him, who hath both mankinde and the nature of all thinges so in his owne power, that nothing can bee doone but through his motion. Such are the prophecies of the deluge, of the posterity of Abraham, of the comming of the Messias. Which first is thereby manifest, for that the decrees and counsailes of that minde, which is the first cause of his owne workes, no man can knowe before himselfe: and therefore they cannot bee foreknowen of others, but beeing disclosed by him. Furthermore, many Prophecies haue beene vttered in such sort, that God hath not onely foretolde things should so come to passe, but also that those thinges shoulde bee doone and brought so to passe by him, *Ezech.* 12. Of all thinges foretolde by him hee saith, *I will speake the woorde, and I will doe it.* Lasty, it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen, which shall bee demaunded of him, and dooth indeede perfourme this; euen as God did among the people of Israel. And therefore God himselfe alleageth this as his worke alone, for proofe of his diuinity against all forged & fained Gods. *Isa.* 41.23. *Shew the things that are to come heereafter, that wee may knowe that you are Gods.*\n\n11 *From heroicall instinctes,* that is, wisedome,[^12] and excellent vertue, in vndertaking and atchiuing those woorkes, which surpasse the common capacity of mans nature. Such is the felicity and happinesse of noble artificers or gouernours, in searching or polishing artes, and in finding out deuises and counsailes: Likewise the couragiousnesse of mind in performing the actions of vertue, and in menaging matters: such as was in Achilles, Alexander, Archimedes, Plato, and others.\n\n## 2 Who and what God is\n\nWhen it is demanded, *who is the tru god,*[^13] we are to hold most firmly and surely, that he alone is the tru god, who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein, but especially in the Church, by his woord deliuered, and other famous testimonies of miracles, deliueries, and consolations, wherby he plainly teacheth whom & what he will be acknowleged and published by vs to be, and that he is not acknowleged or woorshiped of any, but of them, who thinke according to this word both of him and his will, neither is the true knowledge of him founde else-where than in this worde. The certaintie of this position, is hereof most manifest, for that all those who imagine GOD to bee other in essence, or nature, or will, than hee hath testified himselfe to bee in his owne manifestations and reueilings, doe not embrace and woorship at all the true GOD, but an other thing of their owne framing, in steede of the true GOD, according to these sayings, *John.* 4.22. *Ye woorship that which ye knowe not: we woorship that which wee knowe: for saluation is of the Jewes.* And *cap.* 5. *vers.* 23. *He that honoreth not the sonne, the same honoreth not the father which hath sent him.* Gal. 4.8. *But then when ye knewe not GOD, yee did seruice vnto them which by nature are not Gods.* Eph. 2.12. *Ye were at that time without Christ, & were aliants from the common-wealth of Israell, and were straungers from the Couenaunt of promise, and had no hope, and were without GOD in the world.* Act. 17.23. *Whom yee then ignorantly worship, him shew I vnto you.* 1. Iohn. 2.23. *Whosoeuer denieth the sonne, the same hath not the father.*\n\nBut against these thinges seemeth that to bee, which Paul saith to the *Rom.* 1.19. *That that which may bee knowen of GOD is manifest also in men estranged from christian Religion: for that GOD hath shewed it vnto them. For the inuisible thinges of him,*[^14] *that is, his eternall power and Godhead, are seene by the creation of the world beeing considered in his woorkes; to the intent that they shoulde be without excuse.* And Act. 17. *That GOD in former ages did not leaue himselfe without witnesse: and that out of the whole nature of thinges, but chieflie by the minde of man, and the difference of thinges honest and dishonest, and by the punishments the of wicked, it may in some measure bee gathered, not onely that there is a GOD, but also what hee is: and therefore manie thinges are found to haue beene spoken truely by the heathen and others concerning the vnitie and nature of GOD.* But to these obiections wee aunswere: that there are indeede some true thinges, concerning GOD manifested otherwise also than by the worde deliuered to the Church: but by them notwithstanding, who is the true GOD, cannot bee shewed; and that for two causes. For first, *those thinges by themselues are not sufficient:* For, to the knowing of the true God, it is requisite that wee knowe and professe, not some thinges onely, but all thinges which hee openeth of himselfe, and woulde haue knowen. Moreouer, *these selfe same true testimonies of God also, which remaine in mens minds and in nature, all they by reason of a naturall blindnesse in them and prauitie doe manie waies corrupt, who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church,* when as euen of these thinges which might bee knowen by the helpe of nature, manie thinges they doe not knowe, manie they faine of their owne, which haue nothing agreeing with the nature and wil of God: and those thinges which they do retaine, & in shewe of wordes professe, they farre otherwise vnderstand than they are proposed of God, and declared in his word, and in the Church vnderstoode: and so beholding and sounding in their mouth true sentences and sayinges concerning God, conceiue neuerthelesse and foster false opinions of him in their mind. This answere S. Paul himselfe expresseth *Rom.* 1. when he addeth; *That they are inexcusable; because that when they knewe god, they glorified him not as god.*\n\nNow albeit Philosophicall wisedome cannot therefore shew, *who is the true god,* for that concerning the essence, nature, wil, and workes of god,[^15] so much as is necessary to bee knowen it doth not teach, & is diuersly depraued by men, so that out of the Church remaineth no true knowledge of god, yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false, or contemned as fruitles. *For neither is that straight waies false in it selfe, which is peruerslie constred of men; neither fruitles for al things, nor to al men, which auaileth the reprobate nothing at all to euerlasting saluation.* For god will also out of the Church bridle the lewd & dissolute, by the testimonies which their conscience & punishments giue of his will, anger, and iudgement, and according to them will hee haue the life and manners of men ruled. Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them, who stubburnely withstand the knowen truth. He wil by natural testimonies, mens conscience shewing the imperfection thereof, haue men stirred vp to seeke the true God in the Church, as it is said, *Act.* 17. *That men were therefore placed in the theater of the worlde, that they should seeke the Lord, if so be they might haue groaped after him, and found him.* Hee will also haue them, who are conuerted to him, to be more confirmed by the consent of nature and the worde, as the often alleadging of naturall testimonies in the Scriptures declareth. Lastly he will, the imperfection of naturall knowledge being considered, haue mens ignorance concerning God acknowledged, & his mercy magnified, who discouereth and openeth himselfe in his woorde.\n\nGod cannot bee defined, 1. *Because he is immense.* 2. *Because his essence is vnknown vnto vs:* Yet some way hee may be described: which description comprehendeth his attributes or properties, the persons & principal woorks and by these three is the true God discerned from all false Gods.\n\n[^16]After this sort then is God Theologically described, *God is a spiritual essence, intelligent, eternall, infinite, other from all the creatures, incomprehensible, most perfect in it selfe, vnmutable, and of an immense power, wisedome & goodnesse, true, iust, chast, mercifull, bountifull, most free, angry and wrath with sinne: which essence is the eternal father who frō euerlasting begot the Sonne according to his Image, and the Sonne, who is the coeternall Image of the father: & the holie ghost, proceeding from the Father and the Sonne: Euen as it hath bin manifested from aboue, certain worde thereof beeing deliuered by the Prophets, Christ and the Apostles, and by diuine testimonies, that the eternall Father together with the Sonne, and the holy ghost, hath created heauen and earth, and all creatures, and worketh all good things in all: & that in mankind he hath chosen vnto himselfe and gathered a Church, by, and for the Sonne, that by his Church this one and true Deitie may be according to the word deliuered from aboue, acknowledged, celebrated, and adored in this life, and in the life to come: & lastly that he is the iudge of the iust and vniust.*\n\n[^17]Philosophically he is described on this wise: *God is an eternall minde or intelligence sufficient in himselfe to all felicitie, most good, and the cause of good in nature.* So is hee defined by Plato in his book of *Definitions;* likewise in his *Timaeus.* And by Aristotle *Lib.* 12. *Metaph. Cap.* 7. and *Lib. de Mundo, &c.*\n\nThe Theological description of god,[^18] which the church deliuereth, differeth from this Philosophical description, because *that is pefecter than this.* 1 *In the number of parts, whereof it addeth manie by nature vnknown vnto men;* as of the Trinity, of the Redēption of man, &c. 2. *In the vnderstanding & declaration of those parts, which are common to both▪* for the Theological description declareth them more certainlie and fullie. 3. *In the effect or fruite.* By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God, both *because it is maimed, and false by mens corruption:* as also *because it doth not stirre vp in vs Godlines,* that is, the loue and feare of God: seeing it teacheth not those things, whereby this is effectuated and brought to passe.\n\n## An explication of the description of God deliuered by the Church\n\n*GOD is an essence*] That is, a thing, which 1. *hath his being from none, but from himselfe.* 2. *is preserued or sustained of none but subsisteth by himselfe.* 3. *is necessarilie.* 4. *is the only cause vnto all other things of their being.* Wherfore he is called *Jehoua,* as if you would saie, *beeing by himselfe and causing other things to be,* to wit, according to his nature and promises.\n\n*Spirituall*] 1. *Because hee is incorporeal:* as being infinite, and indiuisible, & most excellent. 2. *Insensible.* For first, *experience teacheth this.* Secondly, *God is without sensible qualities,* which are the obiects of the senses: and Thirdly, *hee is immense.* The eies perceiue onely thinges finite, and which are within a certain compasse. 3. *He is spirituall, because both himselfe liueth, and is the author of all life both corporall and spirituall.*\n\nObiection. Against this opinion manie places of scripture haue beene heretofore by some alleadged,[^19] in which *it is written, that God and Angels did appeare and were seen, thereby to proue, that their nature is corporeal and visible.* But we are to know, that not the very substances of God and Angels, but created shapes and bodies were beheld of men, made, carried, and moued, by the will and vertue of God or Angels, that by them they might make knowen their presence, and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them. And these were sometimes by imagination represented to the interiour senses of men: which also somewhere may, & somewhere cannot be gathered out of the circumstances of the histories: As the Angels appearing to Abraham & Lot, were inuested with true bodies, as which might bee toucht and handled. Whether Micha before Achab saw with the eies of his bodie, or of his mind, the Lord and his Angels, is a matter of doubt. But that those visible shapes were not the very substaunce of God, is hereby manifest, for that the scripture with great consent teacheth, that *God is seene of no man, neither can be seene, and incomprehensible, and vnchangeable. But those visible shapes were not alwaies the same.*\n\n[^20]2 Obiection. To these they adde that which is saide, that *God was seene of Jacob face to face.* Gen. 32. *And of Moses.* Exod. 33. and Deut 34. *And of all the people,* Deut. 5. *And that all of vs shall see God face to face, in the life to come.* 1. Cor. 13. By which metaphor or borrowed speeche, is signified a cleare and conspicuous manifestation and knowledge of God, which is perceiued, not with the eies of the bodie, but of the minde, *either by meanes,* as by the word, by his woorkes and outwarde tokens, and such as runne into the the senses, whence the minde may gather somewhat of God: *Or without meanes,* by inwarde reuelation. And albeit in the life to come shall bee a farre more bright knowledge of god than nowe: yet to knowe god most perfectly is proper to god onely, as it is saide, *John.* 6.46. *Not that any man hath seene the father, saue hee which is of God, hee hath seene the father:* So farre is it, that the inuisible, infinite and euerlasting Deitie may euer be conceaued by bodilie eies, whose nature is not to perceiue any obiectes, but such as are finite and limited.\n\n[^21]3 Obiection. They haue alleaged also those sayinges, *wherein the parts of mans bodie are attributed to God.* But these also are not properly, but by a Metaphor, spoken of god, whereby is signified to vs a power in god working after an incomprehensible manner his workes, a certaine shadowe whereof are those actions, which men doe by the ministerie and helpe of their bodily partes: as *the eies, and eares* signifie the wisedome of god, whereby hee vnderstandeth all thinges: *the mouth,* the publishing of his worde: *the face,* the declaration, tokens, and feeling of his diuine goodnesse & grace, or seueritie & anger: *The hart,* his loue: *the hands and armes,* his power: *the feete,* his presence.\n\n4 Obiection. They haue affirmed also,[^22] *because man was made according to the image of god, that therefore god hath a humane shape;* not marking, that the image of god consisteth not in the shape and figure of the bodie, but in the mind, & integritie of nature, *in wisedome, righteousnes, and true holines.* Eph. 4. As for Tertullian, whereas he reasoneth, that *god is a bodie;* that he speaketh vnproperly therein, and abuseth the word bodie, in steed of substance, not only Austine witnesseth in his Epistle to Quoduultdeus: but this is also an argumēt, & proofe thereof, because he termeth also the soules and Angels oftentimes bodies.\n\nWherefore let vs know that therefore wee are taught the nature of god to bee spirituall,[^23] *that wee may not conceiue of god anie thing which is grosse, terrene, carnall, and vnworthie his diuine Maiestie: neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined, but shoulde consider his nature by his worde and woorkes: that wee shoulde not dare to represent him by any bodilie shape: and in a worde, that wee shoulde remember that hee is to bee worshipped, not with the gestures or other thinges of the bodie, but with the minde and spirituall motion of the heart.* Lastly, *Seeing hee alone inspireth into vs temporall and euerlasting life, wee shoulde acknowledge the gift of both to come from him:* Out of this fountaine onely wee should seeke it, and indeuour to referre it wholy to his glorie.\n\n*Intelligent*] 1.[^24] *Because hee is the cause both of the minde of man, and of the notions shining in it, and also of that order which it in the nature of thinges and common weales.* 2. *Because all intelligence or vnderstanding of the creature commeth from him, both in respect of the facultie, as also in respect of the operation.* For neither can the efficient and preseruing cause of intelligent natures, and of the vnderstanding it selfe and order in nature, bee but intelligent and vnderstanding. And therefore the holy Scripture also reasoneth on this wise, *Psalme.* 94.9. *He that planted the eare, shall hee not heare: or hee that made the eie, shall he not see?* Nowe this wee are to holde, first, against those, *who setting nature in the place of God, imagine the world and the varietie and order of thinges in it, to arise from the matter and the inclination thereof to this forme:* when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent. Wee are to holde it also, *thereby to acknowledge not onely true knowledge it selfe, but also all abilitie of vnderstanding, and the sagacitie and perceueraunce of the senses and minde to be the gift of God.*\n\n*Eternall] That such an eternitie,* which can haue neither beginning nor any end of beeing, *agreeth to God alone, both nature sheweth,*[^25] for so much as hee is the first cause of all things, and of infinite perfection & power; *and the scripture also recounteth,* as Psal. 90.2. *Before the mountains were brought forth, or euer the earth and world were made; thou art God from euerlasting, and world without end.* But we are to obserue, that not therefore onely the eternitie of God is so often inculcated in the scriptures, that in regard hereof hee may bee discerned from thinges created: but also *because hee will impart eternitie vnto vs,* that is, hee hath purposed and promised that he will giue vs of his eternall goodnes, and prouidence, eternal blessings, and will haue continuall care of vs through al eternitie, and wil haue a kingdome in Angels & men, whereof shalbe no end.\n\nTherefore are wee giuen to vnderstand that God is eternal to vs,[^26] *that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life, and against the frailtie of mans condition.* For seeing hee is eternal, he can, and seeing hee promiseth, he will for euer preserue vs with his protection. *Psal.* 48.13. *For this God is our GOD for euer and euer.* And *Psalm.* 111.9. *Hee hath commaunded his Couenant for euer.* Wherefore being vphelde by this consolation, *let vs neither refuse to suffer the short miserie of this life, neither preferre the short felicitie thereof before eternal blessings: and seeing God wil be not only bountifull towards the godly, but iudge also of the vngodlie eternally, let the cogitation of the eternal wrath of god keep and hold vs in the feare of god, that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie.*\n\n*That god is other from all his creatures,* we must hold: first, against Philosophers,[^27] *who wil haue the world or nature it selfe to bee god,* that is either a generall matter, or a power, or a minde and intelligence, or some forme to be infused, mingled, & tied to the bodies of the world, & them to informe, quicken, sustein, and moue, as the soule susteineth and moueth mans bodie. Which Virgil calleth, *the spirit of the world:* others *the soule of the world.* Secondly, against those *who imagine the creatures, either all, as Seruetus; or some, according to the doctrine of the Manichees, to spring from the verie essēce or nature of god, deriuing it selfe, as they speake, into others by propagation.* Thirdly, *that al prophane, vnworthie, & idolatrous cogitation of god, whereby god may be made like to anie creature, may be excluded.* For, that the essence of god is far other than the essēce of al the creatures, both nature & the word of god sheweth, *whē as it teacheth that god is wise & Creator of the world: now the world hath manie parts vnreasonable; and it self cannot be Creator to it selfe,* it sheweth also that things are not deriued out of the substance of god, *that beeing vnchangeable and indiuisible.* And lastly, that the Deitie is most vnlike & different from all things created, *because there can neither be, nor be imagined anie similitude of a finite nature and an infinite.*\n\nFirst therefore, whereas the scripture saith,[^28] *that al things are of god:* Rom. 11.1. Cor. 8. it doth not mean that al things are god, or the essence of god, or propagated from it. For al other things are of god, not as begotten of him or proceeding from him, *as the word, and eternal spirite of god,* but as created, that is, made of nothing. *Rom.* 4.17. *Who calleth those things that are not, as if they were.* Secondly, *when as the soule of man is called celestiall and diuine.* Likewise, *when it is said, we are the generation of god.* Act. 17.29. This is not meant of the cōmunicating of the diuine substance, as if the soul were deriued from the essence of god, but of the similitude of properties, & of the creation. The soule therefore is said to bee *celestiall and diuine,* that is, adorned with celestiall & diuine powers & gifts, which although they be a certain shadowe of the diuine nature, yet are they created qualities. Thirdly whereas *the elect and saints are said to bee of god, to bee borne of god and his spirite, and the sonnes of god, and spirituall;* Iohn. 1.13. & 8.47. & 3.6. Neither is this vnderstood of the propagation of the essence, but of the similitude of the properties, or of the image of God, to the which they are refashioned by Gods spirite. And fourthly when Paul also saith, 1. Cor. 6.17. *That he which is ioined vnto the Lord, is one spirit;* and Peter. 2. Pet. 1.4. *That we are made partakers of the diuine nature:* we are taught, both that the spirite of God dwelleth in vs by grace, and is ioined vnto vs, as also that there is begun in vs euen nowe *a conformitie with God,* which shall bee perfected in the life to come. And lastly, *when Christ himselfe is said to be God, and to haue a diuine bodie:* There is not thereby signified a mutation of the diuine nature into the humane, or of the humane into the diuine: but an vnseparable conioyning of two natures, reteining their properties distinct, into one person, and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things, but yet notwithstanding made & created.\n\n[^29] *Incōprehensible, or immense*] 1. He wil haue vs to know, *that he cannot be cōprehended in the cogitation of any creature,* so that what things he ascribeth to himself in his word, how great soeuer they be thought of vs, yet are they alwaies far greater. For the power of vnderstanding which reacheth but to finite things, cannot cōceiue the forme or perfect patterne of an infinit nature. 2. *The Deitie cannot be cōprehended or circumscribed in place or space, or any limits;* that is, the essence of God, is immense or vnmeasurable, neither to be extended, nor diuided, nor multiplied. Therefore it is al euery where, one & the same. The 1. reasō hereof is: *Because an infinit power cannot be cōtained in an essence or nature which is finit & limited.*[^30] 2. *Because the power of god is alwaies euery where; & therefore his substance also.* For that cānot be without this; yea it is the diuine essence it selfe. And that the power or vertue of the diuinity which hath been spread perpetually in infinit maner both before & after the creation of the world, cannot be any where, either in no substāce at al, or in any substāce, but only in the very substāce it self of god, the Philosophers also, who cōceiued god to be infinit, haue cōfessed. Neither yet is it to be thought, *that the substance of the diuinity is so extended, that one part thereof is one where, or so multiplied, that an other part is another where; but that it being infinit is euery where: and seeing it cannot bee diuided into partes, as beeing immense and most perfect, to bee all euerie where: and seeing it is but one, that it is euerie where the same, so that none can pierce into or cōprehend it, but it pierceth into & cōprehendeth all things.* Iere. 23. *Doe not I fill the heauen & the earth, saith the Lord?* 3 *Not onely the power, but the essence also of the Diuinitie to be infinite,* doth euen hereby most certainlie appeare, *Because there is one, the same, and whole substance of the three persons.* For *the eternall father,* as he is alwaies, so at that time, when Christ liued on earth, was hee in heauen. *And the woorde or coeternall Son of the Father* was in his bodie on earth: & yet because there is but one & the same essence of the father & the sonne, both the father was with the Son on earth, and the son with the father in heauen; as himselfe saith, *Joh.* 16. *The father is with me:* & Ioh. 3. *The sonne of man which is in heauen:* and Iohn. 14. *I am in the father, and the father is in me.* So *the holy ghost* was truely present in the likenesse of a Doue and a flame, at the Baptism of Christ, & at Pentecost, & now dwelleth in vs as in his Temple: And yet is alwaies with the father and the Sonne in heauen, as the father and the Sonne are with him in all the Saintes, which are dispersed through out heauen and earth: And hence *appeareth the third difference betweene an infinite nature, and a finit nature,* or the third reason, which is onely opened in the worde of God, whereby *the diuine essence is incomprehensible,* to witte, *by communication,* whereas the whole is in such sort common to the three persons of the Diuinity, as not only it is in them as in the creatures, but also is their very substance, & yet neuerthelesse remaineth in number one and the same.\n\nNowe, that *it is proper to the Deity alone,*[^31] *nor imparted or communicated to any creature to bee infinite or immense, or to bee euerie where at the same time, or to be the same in diuerse places,* is apparant by these reasons. First, *Because it is impossible that any creature should be, or be made equal to the creator,* as it hath beene often said: *Lord, who is like vnto thee?* 2. *Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures:* for in saieng, *that he is, he, who filleth heauen & earth,* he signifieth that there is no other such besides him. 3. *Because christ sheweth his diuinity by this argument, in that whē he was in body on earth, yet hee affirmeth himselfe to bee in heauen,* Iohn 3.13. *The fourth reason is, that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by this selfesame argument:* as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. *The holy Ghost himselfe, if he were one of the creatures, shoulde haue at leastwise a substaunce limited, as all thinges which were made. For although inuisible creatures are not limited and circumscribed by place; yet are they limited by the propertie of their substaunce. But the Holie GHOST beeing in manie, hath not a limited and finite substance.*\n\n[^32] *God is moreouer most perfect in himselfe.* 1. *Because hee onely hath al things which maie be desired vnto perfect felicity and glory:* so that no way any thing may bee added vnto him to make him more glorious or happy: And all the creatures haue but only some parts and degrees of blessinges distributed vnto them, conuenient for their nature and place, which the Creator assigneth and giueth to euery one. 2. *Because hee receiueth no part of this most absolute felicitie from anie other, but hath al thinges in himselfe, and of himselfe, and is alone sufficient to himselfe for all thinges:* and therefore needeth no mans labour, or aide, or presence, but was alike blessed from euerlasting, before any creature was, as hee is now, after the creation of the woorlde. But contrariwise al the creatures stand so in neede of the goodnesse and presence of God, that without it they cannot onely not any way bee well and in good state, but not so much as bee at al the space of one moment. 3. *Because hee is not for himselfe onely, but for the creating also, preseruing, guiding, and furnishing of all and euerie creature so sufficient, that he alone doth giue to al of them all good thinges necessarie and meete for them, aswell eternall and heauenly, as terrene and temporall, neither yet for all that dooth the least iot depart either from his power, or from his happinesse.* Now all the creatures not onely cannot at all profite one another, more than God woorketh by them as the instrumentes of his goodnesse, but neither they themselues, which are as it were cundites, can haue the least good in themselues, but what they haue drawen from God alone, as the onely fountaine and well-spring of goodnesse and felicity. *Now he alone is sufficient for al, and bestoweth al thinges,* because there must needes bee some one first cause in nature of all good thinges: *and hee hath all thinges in his power,* because, except he hadde them, hee could not giue them others. *And except hee had them of himselfe,* he could not be the first head and fountain of al good things.\n\n1 Obiection. *Prouerb.* 16.[^33] *He is said to haue made al things for himselfe.* Aunswere. Not for the aiding or encreasing of himselfe, as if hee needed any thing, but rather for to communicate and shewe himselfe vnto his creatures hee made thē; because this is the nature of that which is good, not onely to preserue it selfe, but also to communicate it selfe to others. 2. *It is obiected that hee vseth the creatures in accomplishing his workes.* But this hee dooth not as constrained thereto by any necessity or impotency, but of his most free will and goodnesse, to shew that he is able both waies, both without them, & with them, to do whatsoeuer he wil: that he is Lord of all thinges, both by right, and by his power, and can vse al thinges at his pleasure: and that he also dooth worthy his creatures this great and free honour, as to make them the instrumentes of his bountifulnesse, & fellowes and disposers (as Saint Paul speaketh 1. *Cor.* 4.) of his diuine works. 3. Furdermore, *that we are willed to performe, exhibit, and offer, obedience, worship, honour, sacrifices, to God, and to giue him that which is his:* therby is taught, not what good commeth more to god, but what good ought to be in vs. For as disobedience and despite against god maketh not God but the creature more miserable, so obedience towardes God, which is a conformity and agreement with Gods Law and minde, is the good and blessednesse, not of God, but of the reasonable creature. And this is saide to bee giuen or taken from God, not that God needeth it, or is profited thereby, but because men ought, by order of iustice, to perfourme and yeeld it vnto God. As Psalm. 50.9. *I will take no bullocke out of thy house: nor he-goates out of thy foldes.* And Luke 17.10. *When yee haue doone all those thinges which are commaunded you, saie, wee are vnprofitable seruantes.*[^34] And if any man reply, *That glorie neuerthelesse tendeth to his happinesse and perfection, vnto whom it is giuen:* we must know, *that the glory of god signifieth sometimes the foundation of glory, to wit, the attributes or virtues which are in god himselfe, and his diuine worke, and the beholding and approbation of them in god.* And in this sense can no man giue him glory, nether can it bee diminished or augmented, but it was and remayneth the same in him for euer: according as it is saide, *John.* 17.5. *Glorifie mee O Father, with the glorie which I hadde with thee, before the woorlde was.* Sometimes it signifieth *the agnizing and magnifieng of the goodnesse and woorckes of God,* which is not in GOD, but in creatures endewed with reason: and therefore may be made lesser or greater; and beeing amplified or diminished, it encreaseth or diminisheth the goodnesse, happinesse, and perfection, not of GOD, but of the creature. But if anie man will further reply, *that this verie worshippe and obedience profiteth him vnto whome it is doone:* to graunt this concerning the Creatures, as who may bee furthered and enriched by the mutuall dueties of each other; yet will it by no meanes agree to GOD, seeing no man can help or harme him, and the true agnising and magnifyeng of GOD, as also the whole conformity and agreement with him, is not his happines and perfection, but the creatures.\n\n[^35]4 Obiection. *To whome is giuen that which is due vnto him, to him something commeth thereby more than hee hadde before. Vnto GOD is yeelded our obedience and woorshippe, which is due vnto him. Therefore somewhat commeth to him from vs.* Aunswere. The Maior is true of that which is due of need or want, or which hee needeth, and is furthered thereby, to whom it is giuen. But our obedience is no such due, but that which GOD, by order of his iustice, requireth of vs: and that not for his, but our perfection and felicity.\n\n[^36]Lastly, if anie man vrge, *that he who reioiceth doth receiue some good of those thinges, wherein hee reioiceth: and therefore some fruite certainly to redound vnto God out of our obedience and saluation, seeing hee pronounceth that hee roioiceth therein,* wee graunt verily that in men, reioicing and the like affections are stirred vp by outwarde obiectes: But wee must not deeme that our vertues are the cause of that reioicing which is in God. For therefore is a thing thought right and honest, because it is agreeing to the wil and nature of God: and because God from euerlasting is delighted with his owne goodnesse and vprightnesse, and with thinges agreeing therewith: therefore dooth hee create and woorcke such in men: and that euerlasting approbation or liking, which was the cause why GOD created good things, is the cause also why hee now cherisheth and preserueth them being created. Wherefore the euerlasting reioicing in God for our obedience and saluation, is the efficient cause of our obedience and saluation: but not contrariwise, our obedience the efficient cause of that reioicing in God: as it commeth to passe in men, who are affected by outwarde obiectes. *Or thus:* God reioiceth at our good, as beeing an obiect, but not a cause: because obiects are not the cause, but effects of gods approbation and reioicing.\n\nMoreouer when GOD pronounceth himselfe to be *vnchaungeable,* hee sheweth that hee will bee alwaies such,[^37] as hee hath beene from all eternity: so that first, *neither his essence, and whatsoeuer is proper thereto, can bee augmented or diminished: neither* secondly, *his nature and will bee chaunged: neither* lastly, *himselfe hath neede to transport himselfe from place to place.* This doe Philosophers, induced thereto by reasons, confesse. For first, *whatsoeuer is chaunged, that must needes haue, either some outwarde cause, or some originall or beginning in it selfe of moouing and chaunging, or both. But GOD cannot bee mooued or chaunged by anie thing which is without him:* for so himselfe should not be the first moouer and maker of all that is good in nature. *Neither can he suffer chaunge from anie inwarde originall or beginning of chaunge.* For whatsoeuer is so moued or changed, that must needs haue partes, whereof some must mooue & some be moued. Now that god should be diuided into parts, neither doth his immensity suffer, nor his great perfectiō. For seing euery part is imperfecter thā the whol, & in god is nothing which is not most perfect: it is impious to imagin any parts in him. *Wherefore neither by any outwarde, nor inward cause is he moued or changed.* Secōdly, *whatsoeuer is changed, that must needs be changed either to the worse, or to the better, or into a state equal to the former. It is impossible that God should bee made worser:* for he should so become of perfect vnperfect. *And to be made better is also vnpossible.* For so he should haue bin before more vnperfect. *But neither can he be trāslated into an equall condition and state,* as thereby to leaue some good which before he had, and to receiue some good which before hee had not: for thus should he be neither before nor after his change most perfect, as wanting some part of those good thinges which belonged vnto him. Thirdly, *That which is infinite, neither can be made greater;* for so it shoulde not haue beene infinite before; *nor lesser,* for so it shoulde bee made finite. Seeing then both the essence, and power, and wisedome, and all the vertues of God are incomprehensible, & all things in God immense; therefore cannot any of them be either diminished or increased. Fourthly. For the same cause, *God doth not transport and remooue himselfe from place to place as creatures,* seeing by reason of his immensitie, whereby he filleth heauen and earth, he can neither depart nor be absent from any place. Fiftly, *Seeing he is most wise, and therefore from euerlasting hath most well purposed, decreed, and foreseene all things; change of purpose & will cannot fal into him.* And therefore God would haue this in many places of holy scripture inculcated vnto vs, that his nature & wil is subiect to no mutations, as beeing a thing most respecting his glory. As *Num.* 23.19. *God is not as mā, that he should lie; nor as the Son of man, that he should repent. Hath he said it then, & shall he not doe it? Hath he spoken, & shall he not accomplish it?* Psal. 33.11. *The counsell of the Lorde shall endure for euer. And the thoughts of his hart from generation to generation.* Iam. 1.17. *With whome is no variablenesse, neither shadowe of change.*\n\n[^38]1 Obiection. *But God is said to repent.* Answere. He is said to repent, not that he changeth his will: but, 1 *because he earnestly detesteth sinnes, and is not delighted with the destruction of men.* 2 *Because by reason of this hatred against sinne, & this mercie towards repentant sinners, he maketh change of things and euents, which from euerlasting he decreed,* as men are wont to doe, who repent them of their purpose. For among men euery change is an amending of that, which disliketh thē. Amending riseth vpon repentance. Wherfore the name of repētance, as also the names of other human affectiōs are said to be attributed to god by an anthropopathie. Because the Scripture speaketh of God after the manner of men, for our infirmitie, that wee vnderstanding those thinges, which are in vs, to be shadowes of those which are in god, may in some sort conceiue something of the nature of god and his wil towardes mankinde. Wherefore these formes of speaking doe not signifie any perturbation in God, or change, or passion like vnto our affections, but are vsed to signifie these two things of God. First, *that that is not a fained or dissembled, but an earnest, eternall, vnchangeable nature & will in god,* a shadow and image whereof he would haue the affections and motions created in men to be: yet is it without al trouble, or hinderance, or diminishing of his blessednesse and ioy. Secondly, *that he doth those things which mē are wont to do,* being stirred vp by those affections, which are attributed to God, not that he, as men being mooued by a present or sodaine affection of the minde, doth nowe first take counsel, but doth now at the length execute and do those things, which he decreed and appointed from all eternity.\n\n2 Obiection.[^39] *The promises and threatnings of God oftentimes are not fulfilled.* Aunswere. The promises of God are alwaies to be vnderstood with an exception of the crosse of the Godly, and of the punishments, and chastisments of such as depart from God and sinne, or with a condition of perseuerance in faith and Godlines: and also contrarilie his threatninges, with an exception of conuersion and praier, or with a condition of perseuerance in sinne. And these conditions are sometimes expressed, as *Jer.* 18. and 28. where plainly is set downe this rule of vnderstanding Gods promises and threatninges: as that God will punish them who depart from him, vnto whom he had promised blessinges: and will spare those who repent, to whom hee had threatned punishment. And sometimes they are closely vnderstoode, especially in the threatninges and comminations, thereby euen to wrest repentaunce and more timely and earnest praiers from vs, by which as meanes interposed and comming betweene, he hath decreed to saue and deliuer vs. Reply. *But these conditions are vncertain & chaungeable. Therefore the wil of god is also changeable.* Aunswere. In respect of the nature, will, and iudgement of man, they are chaungeable: but in respect of the counsell and prouidence of God, vnchaungeable and most certaine. For God hath decreed from euerlasting the means and ends of things: as also he hath decreed in whome hee will, and in whome hee will not woorke conuersion.\n\n3 Obiection. *He changeth manie his precepts, obseruances and woorks, as the Mosaicall Lawes and gouernement.* Answere. He changeth them indeede; but so as he woulde also from euerlasting that change: neither are al thinges appointed of God for perpetuity. But he decreed, from euerlasting, some things to last only for a time.\n\n[^40]Wherefore bee it to vs out of all controuersie, that God is vnchangeable. For first, *this is amongest those especial differences, whereby the Creatour will be discerned from all creatures, that hee onelie can by no meanes bee changed, whereas all other things both are diuerslie changed, & may at the onlie pleasure of God be changed infinitelie,* howsoeuer for a while, so long as it is his pleasure, they are and seeme firme and immutable; according as it is said, *Mat.* 24. *Heauen and earth shall passe, but my word shall not passe.* Secondly, *Hence we vnderstand and are assured, that al things in the worlde are gouerned by the euerlasting prouidence of god.* For seeing *no mutation happeneth to god,* it must needes be that all his counsailes were purposed from euerlasting. *And seeing god both foreseeth all things vnchangeable, and his counsailes concerning the euent and end of thinges are certaine and vnchangeable:* it must needes be also that the second causes and meanes or Antecedents, without which those euents were not to followe, must bee certaine and vnchangeable. *And because in things created, especially in humane affaires, there is great vncertaintie and mutabilitie, neither is there any cause of vnchangeablenesse but the will of god;* God could not haue appointed any thing certaine or vnchangeable concerning the euent and end, except hee had also made all the meanes, (by which the end is attained vnto, and which as concerning their owne nature are most vncertaine and chaungeable) by his euerlasting counsaile and decree certaine and vnchangeable.\n\nWherefore it is saide, *Isay* 14.27. *The Lord of hostes hath determined it, and who shall disanull it?* Thirdly, *the whole vse and force, and declaration of the promises, threatnings, and examples of Gods goodnesse, power, iustice, mercie, and wrath, both olde and newe, to teach vs, and to erect vs with comfort, or by feare to holde and keepe vs in our duetie and the feare of God: dependeth of Gods vnchaungeable nature.* For all those do then affect vs, when wee thinke that the same nature and will of God, which was in times past, is nowe also, and is and will bee such to vs repenting, or persisting in our sinnes, as wee see it was in times past, and nowe is towardes others. And then doe wee truelie relie vpon the promises of God, when wee knowe, that his counsell shall neuer bee chaunged. Fourthlie, *This doctrine inclineth mens mindes to obedience and subiection, which is necessarie in asking thinges at Gods handes:* that wee desire not GOD to doe those thinges for vs, or others, which hee hath before time assuredlie toulde vs, that hee will not doe: and further that wee submit and leaue with reuerence those thinges to his pleasure, whereof hee would not as yet haue knowen vnto vs, what hee hath decreede. Fiftlie, *The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life.* For it is most absurd to conceiue of GOD, that nowe hee loueth, and nowe hee hateth vs, nowe hee will assuredlie giue vnto vs euerlasting life, and a little after againe hee will not: And therefore when once true faith and conuersion vnto GOD is begunne in our heartes, and the spirite of God hath begunne to witnesse to our spirite, that wee are the sonnes of GOD, and heires of euerlasting life; God will haue vs certainlie to resolue, that as hee had this his will towardes vs from euerlasting, so to euerlasting hee will not change it, but will assuredlie bring vs, at his pleasure, out of this wicked and miserable life through al tentations and daungers what-soeuer, to eternall and euerlasting life, according to that article of our Faith, *I beleeue life euerlasting.*\n\nWhen as *Omnipotencie* is attributed to GOD,[^41] thereby is first vnderstoode, *That whatsoeuer hee will, or whatsoeuer, not impairing his nature and maiestie, hee is able to will, he is also able to perfourme.* Secondie, *That he is able to performe all those thinges without anie difficulty & labour, euen with his only beck & will.* Thirdly, *That all the force & power of working and effecting anie thing, is so in god only, that there is not the least abilitie or efficacie of anie creature, but what he continuallie imparteth, & preserueth at his pleasure.* And therefore the power of God is to bee considered of vs, not as beeing idle, but as creating, sustaining, mouing, and ruling al thinges. The reasons are, 1 *God is the first cause of all thinges:* Therefore he hath all thinges in his power, and their abilitie is so much, as he giueth vnto them. 2 *Hee dooth such thinges as can bee done by no created & finit power:* as are the creation & gouerning of all thinges, the preseruation of common weales, the deluge, the deliuerie out of Aegypt, & all his miracles. 3 *He is vnchangeable.* Therefore in him to be able to do, and to doe, is the same which to will, and so of the contrary.\n\nBut although al men affirme God to be omnipotent, *yet there is a double difference betweene the sacred Doctrine of the Church,*[^42] *and Philosophie, concerning gods omnipotency.* For first, *without the doctrine of the Church, men only know the vniuersall and generall power of god, whereby hee createth, preserueth, and gouerneth the whole world: but they know not that power, whereby he saueth men, and restoreth the world by his sonne, gathering and preseruing an euerlasting Church, and deliuering it from sin and death, and endowing it with life and glory euerlasting:* by which works God especially sheweth forth his power, as it is said, *Hag.* 2.7. *Yet a litle while, & I wil shake the heauens & the earth, and the sea, and the drie land.* Secondly, *neither doe they professe of the generall power of god so much as is sufficient.* For albeit they are enforced to confesse that God is the author and preseruer of the woorld: yet are they not able to saie that al things were created of nothing by the woorde of God alone: & for as much as they are ignorant fo the cause of sin & confusion, they cannot affirme al things so to be administred and gouerned by gods omnipotency, as that al which is good is done by the powerful working of Gods will: but they attribute many things to chance, fortune, & humane wisdome, or vertue, and so imagine the power of god to be idle in these and doing nothing.\n\nFurthermore, *that god cannot either sinne, or wil, and allowe of sinne, or be changed, or diminished, or suffer any thing, or make things doone vndoone, or wil thinges flat repugnant and contradictorie, or create another god or some nature equal to himselfe, or bee perceiued by bodilie senses, or doe other thinges proper to a create or finite nature, or admit the same into himselfe* this doth not diminish or weaken, but rather augment & strengthen his power. For that is the greatest and most perfect power, which can neither be destroied, nor weakned, nor diminished: and that, none susteining it, but only by it selfe. But contrariwise, to be able to be corrupted & impaired, is a token of imbecillity and imperfection *of exceeding & immense wisedome.*[^43] That we may rightly and with profit and commoditie know the power of God, it is necessarie not to consider it, but as it is ioyned with his immense wisedome and goodnesse, which moderateth it. Further, of his diuine wisedome first we learne, *That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie, in maruellous manner, and that vnknowen to vs, himselfe and the whole order of his minde declared in the nature of thinges and in his woorde, and what agreeth therewith and disagreeth, and all his woorkes, and the works of all creatures, past, present, and to come, & all the causes and circumstances of all things.* And moreouer, *That al Angels and men haue no more knowlege of diuine and humane matters; than God doth woork & maintaine in their minds.* For among other thinges, the most beutiful and sightlie order which is in the nature of thinges, the endes and vses of all things, the signification of future euents, arts and sciences, the euerting and ouerturning of those deuises, which the Diuell and wicked men haue most craftily contriued against God and all the godly, doe enforce all men to confesse, that these things could not proceed but from a most wise artificer and author. Wherefore also the scripture it selfe willeth vs to consider the wisedome of God, shining in these his woorks. *Eccle.* 3.11. *God hath made euerie thing beutiful in his time.* Isai. 44.7. *Who is like me that shal cal, & shal declare it, & set it in order before me, since I appointed the ancient people?* Ioh. 5.13. *He taketh the wise in their craftinesse.* And of these hee concludeth, that the wisedome of God is immense & vnconceiueable. As, *Ps.* 145 7. *His wisdom is infinit.* Rom. 11.32. *O the deepenesse of the riches both of the wisedome and knowledge of God!* But here again is to be obserued a difference betweene Philosophie and the word of God. First, *that euen in the creation, the knowen or legall wisedome was darkned and maimed in men through sinne,* and therefore needeth a renewing by the woorde deliuered to the Church. And then, *that men without this heauenlie doctrine are altogether ignorant of that especial wisedome of God reuealed in the gospell, whereby he saueth the Church gathered from amongst mankind by the son. As it is said,* Mat. 11. *I giue thee thanks, O father, bicause thou hast hid these things from the wise & men of vnderstanding, and hast opened them vnto babes.*\n\n[^44] *The goodnesse of God signifieth* sometimes *his bountifulnes,* as Psa. 106.1. *Praise the Lord because he is good:* sometimes *all the vertues, and whatsoeuer is spoken of the nature of God.* As Psalm. 14. *Let thy spirite leade mee thorough the right waie.* That which also is meant by the name *of holines or sanctity and light.* 1. Iohn 1. So in this place, first *by the name of goodnesse are vnderstoode al those thinges which are attributed to god in his woorde, and are represented and resembled in his image, as those thinges which are termed good in Angels and men,* as life, power, wisedome, ioy, righteousnesse &c. For such is the nature of God, as it hath manifested it selfe in the Lawe and Gospel, and the goodnesse of the reasonable creature, is an image of the diuine goodnesse. And therefore here also differ philosophy and the Scripture; in that Philosophy attributeth onely to God that his goodnesse which was opened in the Lawe, and yet neither that wholie: but of his goodnesse reuealed in the Gospell it is altogether ignoraunt. Secondly, *by reason of the great and huge difference betweene the creatour, and the creature, we vnderstand those good thinges to bee in GOD, which are agreeing to his diuine nature and maiestie.* For those which are proper vnto created natures, woulde not bee good in GOD, but rather a diminishing of his goodnesse. Thirdly, *By reason of the immensitie of his diuine nature, those things which are finite in creatures are in GOD infinite.* And therefore against sundry and diuerse disputes of Philosophers concerning the chiefest good, we learne in the Church, *that GOD is the chiefest good.* Fourthly, *because nothing is vnperfect or not subsisting by it selfe in GOD: whatsoeuer is attributed vnto him, is not in him, as formes or accidentes in creatures: but such is his essence and nature, in a manner not able to bee comprehended by our knoweledge and vnderstanding.* Fiftly, *His nature and will is a rule of that goodnesse and vprightnesse which is in creatures.* For so farre foorth thinges are, and are called good, as they agree with the wil of God. Sixtly, *GOD is the onelie fountaine of goodnesse, and the first cause of all good thinges:* So that all thinges haue so much goodnesse, as God dooth create and maintaine in them. And in this sense is it said, *Luke* 18. *There is none good but God onelie,* euen so, as hee is most perfectly good, and the fountaine of goodnesse.\n\n*The righteousnesse of God* sometimes in Scripture signifieth *that which is accounted righteousnesse before him,*[^45] *and whereby he maketh vs righteous: & that elsewhere legall:* which is holines of life, or conformity with the law of God, which God worketh in vs by his spirit, begun in this life, & to be perfected in the life to come; as *Jam.* 1.20. *The wrath of man dooth not accomplish the righteousnesse of God.* Or sometimes *Euangelicall,* which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God. As *Roman.* 3.21. *But now is the righteousnes of God made manifest without the Law, hauing witnesse of the Lawe and of the Prophetes, to witte, the righteousnesse of God by the faith of Jesus Christ vnto all, and vppon all that beleeue.* Sometimes *is meant that righteousnesse, whereby himselfe is righteous:* and then also in many places *it signifieth the faithfulnesse or mercie and benignitie of GOD,* who according to his promises preserueth, defendeth, and deliuereth the faithfull, as *Psalm* 31.1. *Deliuer mee in thy righteousnesse.* But when it is properly spoken *of the righteousnesse of GOD, whereby himselfe is righteous,* as in this place: First, *hee is called iust, in respect of his generall iustice and righteousnesse,* which is the order or nature of this diuine vnderstanding and will, whereby GOD will, and approoueth, doth himselfe, and woorketh in others vnchaungeablie and vnspeakeablie such thinges, as hee hath commaunded in his Lawe: and neither will, nor approoueth, nor woorketh, nor causeth, nor furdereth any thing whatsoeuer disagreeth from this order, but horribly hateth and detesteth them, as it is said *Psalm.* 11.17. *The righteous Lord loueth righteousnesse.* Secondly, *In respect of his particular iustice and rightiousnesse, which is the vnchaungeable will of God,* whereby God giueth to himselfe, and will haue giuen him by others that glory, which is due vnto the chiefe good: as he saith: *I wil not giue my glory to another:* & punisheth al sin with such punishment as is equall to the offence, that is, with eternal, as in them who perish; or with equiualent, as in his Sonne Christ, susteining the punishment for al those who are saued by him, according as it is saide, *Thou shalt not depart thence, vntill thou host paied the vtmost farding:* and cannot iniury anie creature, whatsoeuer he determineth of him, or doth vnto him, because he oweth no man any thing; as it is said, *Psa.* 45. *God is iust in al his waies.* And Act. 10. *God is no accepter of persons.* Thirdly, *Gods diuine wil is the chiefe and perfectest rule, and onely squire of vprightnesse:* And therefore God alone, because he is exceeding good, cannot of his owne nature wil or work anie vniust thing, but the wils and actions of all creatures, are so far iust, as they are made by god conformable to his diuine wil.\n\n[^46]Now although al confesse *god to be righteous and iust,* because *God hath imprinted this notion and knowledge of himselfe among other in the reasonable nature:* because *hee is perfectly good, and therefore is the rule of perfect righteousnesse:* because *hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges, and liketh the iust:* because *hee is the iudge of the woorlde, to whome it belongeth to compose or set and administer all thinges in a iust order:* because lastly *hee oweth not any thing to any nature, but by the right of a creatour, it is laweful for him to dispose of all thinges at his will, and therefore cannot be to any iniurious,* as it is saide *Luc.* 17. *When ye haue done all, saie, we are vnprofitable seruants.* Rom. 11.35. *Who hath giuen vnto him first, and hee shall be recompenced?* Matth. 20.15. *Is it not lawfull for mee to doe as I wil with mine owne?* Yet notwithstanding it is farre off, that men shoulde iudge aright of the righteousnesse and iustice of God, without the doctrine of the Church, because they haue not the whole knowledge, not so much as of the Lawe, wherein God made knowen his iustice, and can affirme nothing certaine concerning the euerlasting punishmentes of sinnes; and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes.\n\nMoreouer mens mindes are troubled,[^47] so that they doubt, *whether all thinges be gouerned of God in a iust and vpright order.* First, *when they see it goe well with the bad, and ill with the good.* And to this obiection the doctrine of the Church onely is able to make aunswere, which sheweth that God differreth the punishmentes of the wicked, and the rewardes of the good to another life: inuiteth the vn-Godly by his mildnesse & lenity to repentance: proueth & confirmeth the Godly by exercises and calamities: punisheth and chastiseth many for their sins, who seem in mens iudgements to be giltles. *It goeth therefore euil with the good,* but not finally. *Now as hee differeth the punishment of the wicked,* thereby to inuite them to repentance: *so he afflicteth the Godlie,* First, *Because they yet retain manie sinnes,* Secondlie, *To proue and trie them,* Thirdly, *To confirme their saith in them*\n\nObiection. *But iustice requireth, that neuer any good should be done to the wicked; they were presently to bee punished.* Aunswere. Except there be a reasonable and iust cause why to differre their punishment. Reply. *But yet no harme shoulde euer be doone to the good.* Aunswere. Not to those which are perfectlie good. But we in this life are not perfectlie good. Reply. *Wee are perfect in Christ.* Aunswere. And therefore we are not punished of God, but onelie chastised, proued, and exercised, that so at length we may be also perfect in our selues.\n\nSecondly when men consider, *that God dooth not cause and bring to passe that no sinne be committed, when yet he might most easily doe it: but farther that he punisheth sinnes which went before, with after-sinnes; and passeth at his pleasure thinges from one to another, as the Aegyptians goods to the Israelites,* Exod. 12. *And yet these thinges to be forbidden vs by his Lawe: it seemeth vnto them, that God will, & dooth some things contrarie to his Lawe.* But these thinges are contrarie to his Lawe and iustice, if they be done by men: but if God doe them, they are most iust, and are most agreeable to his Lawe. For creatures are bound one to another, one to prouide for anothers safety whensoeuer hee can: But God is bound to none. Thirdly, some, *when they heare that god dooth not giue alike and equallie to men, who all are by nature equal, that is, the Sonnes of wrath, when as he conuerteth and saueth some, hardeneth and condemneth others, they deeme that by this reason accepting of persons is laide vpon God.* But these men mark not, that then it is vniust to giue vnequallie to those who are equall, when a due and deserued rewarde is paide, and that GOD doth giue his blessings vnto men not of due, but of his free bountifulnesse.\n\nReply. *Those thinges which are doone according to iustice, are doone as due. But that good should be doone to those who are good, the order of iustice requireth: Therefore good is doone vnto the good as due.* Aunswere. Al this is true, if wee talke of creatures. But if of God, not so: because the creatour is bound to none, as the creatures are: neither can the creatures deserue any thing of God, as they may one of another. Wherefore God punisheth of iustice; but dooth good of grace and mercie; according as it is saide, *When yee haue doone all, say, we are vnprofitable seruants, wee haue doone that which was our dutie to doe.* And if any man reply, *that not men onelie, but God also is bound by order of iustice, to spare, and doe well to the good, out of those wordes of Abraham.* Gen. 8.23. *Wilt thou also destroie the righteous with the wicked?* It is to bee obserued, that this bond is not of any desert or right, that may make the Creatour to stand answerable to the Creature, but of gods promise and truth. For God did most freely and of his exceeding goodnesse, when hee ought nothing to any, bind himselfe by promises endented, to doe good vnto the godlie. And this goodnesse of God and faithfulnesse in keeping his promises, is often called iustice. And therefore it is well saide, that it agreeth not with God, to afflict anie vndeseruedly, not because hee should iniurie any, though he destroied him not offending, but because his mercie, and bountifulnesse and trueth doe not admit this.\n\nThese thinges are necessarily to be ascribed of vs vnto the iustice of God, that the cogitation thereof may ascertaine vs of the punishment of the wicked, & of the deliueraunce of the Godly from their iniuries after this life: that so we may patiently beare, whatsoeuer he will lay vpon vs, as *Dan.* 9. it is said, *O Lord, righteousnes belongeth vnto thee, but vnto vs open shame.*\n\nGOD teacheth vs in the Scripture to knowe *his trueth* after this manner: First,[^48] *that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him.* Hebrues 4.13. *There is no creature which is not manifest in his sight: but all thinges are naked vnto his eies, with whom wee haue to doe.* Secondly, *that hee neither appointeth, nor will, nor speaketh, thinges repugnaunt and contradictorie,* 2. Corinth. 1.19. *The Sonne of GOD Jesus CHRIST, who was preached among you by vs, was not Yea, and Naie, but in him it was Yea.* Thirdly, *that hee faineth nothing, nor deceiueth anie man, but this is in trueth and indeede his will, which hee openeth vnto vs.* Roman. 3.4. *Let GOD be true, and euerie man a liar.* Fourthly, *that hee neuer changeth his minde.* Psalm. 89.34. *My couenant will I not break, nor alter the thing that is gone out of my lips.* Fiftly *that it certainly commeth to passe, whatsoeuer god auoucheth shal come to passe:* which experience also witnesseth, & many sayings of holy Scripture, as *Matth.* 24. *Heauen and earth shall passe, but my word shall not passe.* Sixtly, *that he is the louer, autor, and preseruer of the truth in the reasonable creatures, and an enimie to all lies, dissembling, and hypocrisie.* Therefore Iohn 14.15. and 16. The holy Ghost is called *the spirite of trueth, who shoulde teach vs all trueth.* Prouerb. 12.12.\n\n*The lying lippes are an abomination vnto the Lord: but they that deale truelie are his delight.* Mat. 24.51. *He wil giue him his portion with hypocrits.*\n\nSeeing then the trueth of God is to bee considered out of his woorde and woorkes, albeit men by nature confesse that GOD is true: yet are they ignoraunt wherein his trueth consisteth. For it is saide, *John.* 17. *Thy woorde is trueth.* and *Psalm.* 89.5. *Thy trueth in the congregation of the SAINTES.* Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour, to put any confidence in Gods promises. For as 2. *Corinth.* 1. it is said, *Al the promises of God in him are Yea, and in him Amen vnto the glorie of God.*[^49]\n\nBut *if sometimes god foretold that hee would doe those things, which he neuer decreed to doe, he did not therein dissemble.* For what hee threatned, that hee meant with this condition should so come to passe, except the conuersion of men and praiers came betweene: and what he promised hee meant with this condition, if they repented, & either persisted in godlinesse, or needed not affliction and chastisement. Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes. And Christ, *Luke.* 24. was indeed departing, except his disciples had desired him to stay in the Inne at Emaus.\n\n[^50]As for that which God saith, *Ezech* 14 9. *And if a Prophet be deceiued, and hath spoken a thing, that he hath deceiued him:* he signifieth not thereby that hee deceiueth by instilling lies into false Prophets, but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell, as 1. *Kings.* 22. GOD is saide *to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab.* Replie. *But yet GOD would that the false Prophetes should tel a false tale.* Aunswere. Hee would; but in diuerse respects, and to a diuerse end. God foretolde victorie to Achab by an ironie, and that a sharpe and bitter one, thereby to recall him from making his expedition to warre, and to punishe him for not obeying, by deliuering him to bee seduced by the Diuell. The false Prophets foretolde victorie to flatter him, the Diuel to destroy him and to die.\n\n[^51] *There is made also mention of Chastitie in the former description of God, because amongst his especiall and most notable differences, whereby he may be discerned from Diuels, he wil haue truth to be and chastitie.* For as God will bee acknowledged to bee true, and will haue trueth loued of vs, that it maie certainelie appeare, that he is, and what hee is, & that men may think and speake the truth of him, and through his knowledge be partakers of euerlasting life; so the Diuell attēpteth to fil the worlde with lies; that he may both darken the glorie of God, and by forging lies of God, destroy mankinde. Whereupon the holy Ghost is called *the spirite of trueth;* But the Diuell *a liar and murtherer from the beginning, & the father of lies.* Ioh. 8. *And as God both by reason of the exceeding puritie of his nature, as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vnspeakeable loue and spirituall coniunction betweene him and the Church,* as wee may see *Ephes.* 5. *Ezech.* 16. *Osee* 2. and therefore will haue it accounted sacred and holy amongest men; As God then in these respectes is the louer and author of chastity, *and dooth most seuerely detest and punish al vncleannes, both internal & externall, which is repugnaunt to this order,* as the examples of the Sodomites, of the tribe of Beniamin, and others of all other ages and nations testifie: So the Diuell, both for his impurity, as also because whatsoeuer God woulde haue helde most holie and venerable that for the hatred hee beareth to God hee studieth most to depraue and most foulie to defourme; endeuoureth with obscenitie and filthinesse horriblie to pollute al mankinde, and to withdrawe them from GOD. Therefore it is said, 1. *Thess.* 4.3. *This is the wil of god, euen your sanctification, and that yee should abstein from fornication, that euery one of you should know how to possesse his vessell in holinesse and honour.*\n\n*The mercie* or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde,[^52] the Scripture proposeth vnto vs opened by these degrees. First, *that hee taketh delight in the saluation of all, but in the destruction of none.* Ezech. 33.11. *As I liue, saith the Lord god, I desire not the death of the wicked, but that the wicked turne from his way, and liue.* Secondlie, *that he differreth, mitigateth, and taketh away punishmentes, inuiting all men by his long suffering to repentaunce, if not one waie, yet by the testimonie of their conscience.* Heereof *Exod.* 34. and often elsewhere *hee is saide to bee slowe to anger.* Thirdly, *that hee debaseth himselfe to relieue our infirmitie both by inwarde and outwarde supplies, as by his spirit, worde, oathes, Sacramentes, and miracles.* Fourthly, *that he embraceth with singular loue his chosen, so that he saueth, and deliuereth them for euer from sinne and all euils, and comforteth them also in afflictions,* Reuelat. 7. and 21. *God shall wipe awaie all teares from their eies.* Isaie 49.15. *Though a woman shoulde forgette her Childe, yet will I not forgette thee.* Fiftlie, *that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne, than that all mankinde shoulde perish.* Iohn 3. *So god loued the woorlde, that he gaue his onelie begotten Sonne.* Sixtlie, *that hee promiseth and perfourmeth all these thinges of his owne free goodnesse.* Exod. 34.19. *I will shewe mercie, to whome I will shewe mercie: and will haue compassion on whome I will haue compassion.* Isay, 43.25. *I, euen I, am hee that putteth awaie thine iniquities for mine owne sake, and will not remember thy sinnes.*\n\nSeuenthly, *That hee dooth these thinges towardes sinners, who not onelie were vnwoorthie of them, but also who were his deadlie enimies.* Romanes 5.10. *When wee were enimies, wee were reconciled to GOD by the death of his sonne.* They also of the wiser sort, which are out of the Church, are all compelled to attribute mercie vnto God, beecause they see him so mercifullie to spare sinners: whereupon Ieremie, Lamentations chap. 3.22. saith, *It is the Lordes mercies that wee are not consumed, because his compassions faile not.* But beecause the perfectnesse of Gods iustice, and the priuitie of their owne sinnes doth not permit them to conceiue any firme persuasion of Gods mercie towardes them, neither knowe they ought concerning the saluation of men by the death of his sonne: therefore are they not able either constantly or wholy to agnise Gods mercie.\n\n1 Obiection. *Mercie is a kinde of griefe or sorrow: therefore there is sorrow and griefe in God.* Aunswere. The names of affections, when they are attributed vnto God by an Anthropopathie, they doe not signifie anie passion or change in God, but an inspeakeable either dislike, or liking of the obiects. God therefore is said to be mercifull. 1. *Because he is against the destruction of his creature.* 2. *Because hee doth those thinges, which mercifull men are wont to doe.* 2 Obiection. *God seemeth sometimes to reioice in reuengement.* Isai. 1. Prouerb. 1. Aunswere. He reioiceth not in reuengement or punishment, but in the executing of his owne iustice. 3 Obiection. *It seemeth in some places of scripture, that Gods mercie doth not extend it selfe vnto the wicked;* Isai. 27. Aunswere. This is to be vnderstood of that degree of mercie, wherewith he imbraceth his chosen. And yet hee spareth also the wicked, neither reioiceth at their destruction. 4 Obiection. *But yet he saueth not all, whereas he is able to do it. Therefore hee is not exceeding mercifull, neither mercifull towardes all.* Aunswere. He doth not saue all, for most iust cause. For his mercie is so to bee exercised that it hinder not the execution of his iustice.\n\n5 Obiection. *He doth not take mercie on anie, or receiue anie into fauour without the satisfaction of his sonne. Therefore he doth it not freelie.* Aunswere. That which is concluded doth not followe; because God of his free grace giueth this satisfaction it selfe, and applieth it vnto vs. Nowe hee giueth a thing freely, who giueth the price of a thing, for which the thing it selfe is giuen.\n\nGod is also called *Bountifull,* 1.[^53] *Because hee createth and gouerneth all things.* 2. *He is the onely fountain of al good things.* 3. *Which befall to all creatures.* 4. *Yea to the wicked.* 5. *Of his goodnes, loue, and free mercie towardes all creatures.* 6. *But especiallie towardes mankinde,* which he hath made according to his image, and for whose sake hee hath created all other things. 7. *But in them also chieflie toward his Church,* to whom hee hath opened himselfe and his will. 8. *And in this his Church, toward his chosen Angels and men, to whom by his sonne he giueth life and glorie euerlasting.* And further, whom he is angry with, and on whom he inflicteth punishment, hee is not angrie with their substaunce or nature which himselfe created, but with that corruption, which came by other meanes to his diuine worke. *Rom.* 1.18. *The wrath of god is reueiled from heauen against all vngodlines.* Obiection. *No creature visible is subiect to so manie euils, as man. Therefore he is not bountifull towards men.* Aunswere. Hee is subiect to these euils by an accident, that is, because of sinne: but withall he is enriced abooue other creatures, with great blessings euen when hee is out of the Church; but is most happie and blessed, if he repent.\n\nGod also alone is *most free,*[^54] because hee alone by nature is such, *that no fault or miserie can fall vpon him.* 2. *Neither can hee bee constrained of anie.* 3. *Neither is hee bounde to anie.* 4. *Neither is hee subiect or tied to the rule or lore of an other.* Wherefore whatsoeuer he will and doth, that hee will and doth of himselfe most freely, when, as much, and in what maner he wil; & what he will, that is most good & iust. But here chieflie is considered the freedome of will, or libertie frō constraint, which is the power & abilitie, whereby god without any necessitie hath from euerlasting decreed, the whole order of the creatiō, preseruatiō, & rule of al things, and doth accomplish the same, not beeing constrained or tied to other causes; yet so, that hee neuer swarueth from his rightnes. To this beare witnes his miracles, and many examples of deliueries and punishments, and many places of scripture, as *Psalm.* 135.6. *Whatsoeuer pleased the Lord, that did hee in heauen and in earth, in the sea, and in all the depths.* 1. Sam. 14.6. *It is not hard to the Lord to saue with manie or with fewe.*\n\n1 Obiection. *That, without which second causes, which worke necessarilie, can not worke; doth it selfe also worke necessarilie. Without the first cause, which is God, Second causes, which necessarilie worke, cannot worke: therefore the first cause also, which is God, worketh together with them necessarilie.* Aunswere. The Maior is true of such causes as woorke with absolute necessitie: but it is false of such as worke onely of a conditionall necessitie, that is because it so pleaseth God (who notwithstanding could moue them otherwise, or else at all not moue them, or not so much as make them) that they should worke, and shoulde worke after that maner, which they doe woorke. Therefore all second causes depend on the first, but not the first any way on the second.\n\n2 Obiection. *God is vnchangeablie good; therefore not freelie good.* Aunswere. This vnchangeablenes, dooth not diminish, but establish the libertie of Gods will. For it is not the vnchangeablenes of a nature, but constraint and coaction, which is contrarie to libertie: and so much the more freely the will chooseth, with howe much the greater and surer force and motion it is carried vnto her obiect.\n\n3 Obiection It is said also *of particular euents, that God can onelie wil those thinges which are best: but onelie those things which hee hath decreed are best; therefore hee cannot will other things.* But aunswere is made to the Minor: What things God hath decreed, those are best, not before, but after his decree. For Gods will being the rule and squire of rightnes, therefore are thinges good, because hee will them: wherefore if hee woulde haue from euerlasting had anie other thing: that then shoulde haue beene best. As that Ioseph should be solde, and made Lord of Aegypt, and giue sustenance to his fathers familie, was best, because God would so Now if God would haue any other way exercised Ioseph and taken vengeaunce on his brethren, that shoulde then haue beene the best. It foloweth therefore, that God will no other thing, after hee hath once decreed, what hee will haue done; but that he was able from euerlasting to haue decreed some other thing: For whatsoeuer he would, that from euerlasting hee woulde most freely. 4 Obiection. Moreouer, *some places of scripture seeme to intimate that the will of God may bee sometimes hindered by his creatures.* As Ezech. 33.11. *I desire not the death of the wicked.* Math. 23. *How often would I haue gathered thee, and thou wouldst not?* Ans. These and the like places onely shew, with what God is delighted, & to what he inuiteth & calleth al: but not what by his mercie & spirit he hath purposed to work in euery one.\n\nWherefore this doctrine of the libertie and free will of God let vs diligently maintaine, that both the glorie of god may bee vindicated from stoicall blasphemies: and in vs faith, hope, inuocating on god, and sedulitie and earnestnes in performing our duety, may be established, if acknowledging god most freely to gouerne all hir creatures, we be neither secure in prosperitie, nor in aduersitie doe cast away hope and good indeuours.\n\nLastly in the description of gods nature is put,[^55] *that he is angrie and wrath with offences and sinnes. Which horrible anger and wrath of god, whereby hee detesteth and punisheth all sinnes,* although al the wicked at length too late perceiue & haue experience of, when they rush into eternall dispaire; yet such his displeasure and indignation as god will haue to be knowen, they cannot so much as conceiue, who are without the Church, seeing they neither iudge all those euils to be sinnes, which god in his lawe threatneth hee will punish with euerlasting tormentes; neither knowe the death and punishment of the sonne of god, than which god could not shewe a greater token and Argument of his anger against sin. The elect and chosen alone, are throughly moued by a right and sauing knowledge thereof gathered out of gods punishments and threatninges to conuersion, and the feare of god. But the greatnes of it no man can fully conceiue, according as it is saide *Psal.* 90. *Who knoweth the power of thy wrath?*\n\n[^56]Out of the description therefore of God before deliuered, wee may vnderstand, *how the true God is discerned from false Gods.* Likewise, *what the knowledge of God reueiled in his word differeth from that, which the heathen haue beeing deriued from the light of nature.* The difference consisteth, first *In the attributes or properties of God, now expounded.* Secondly, *In the persons.* Thirdly, *In the workes: of these two is to be spoken afterwardes. These thinges are fullie and rightly vnderstood in the Church onely:* Because they are made knowen by reuelation from GOD onely, wherefore they who are not of the Church, doe not knowe and worship of the true GOD, but an idole in steede of the true GOD. For *they erre,* First, *in the attributes or properties of GOD,* who *either knowe not and professe all, or doe not rightly and fully expounde them;* as they are declared in the worde; *or else corrupt them.* The Heathen therefore know not the omnipotencie, wisedome, goodnes, iustice, truth, mercie, bountifulnesse of GOD shewed in the sauing and restoring of men, by the sending of the Sonne, and the holie Ghost: They knowe not the death and punishment of the Sonne of GOD; therefore they knowe not the grieuousnesse of GODS anger against sinne, euen that hee will punish all sinne, yea the least, with eternall punishment. Wherefore also they know not the iustice of GOD punishing all sinne with eternal pains in the wicked, or with that which is equiualent to eternall in his Sonne. They knowe not the Wisedome, Mercie, Truth of god, freeing vs sinners from death, and receiuing vs, without breach of his iustice, into fauour; Iustifiyng vs, sanctifiyng, and glorifiyng vs in his Sonne by the holie ghost, according to his promises. Neither further doe they ascribe vnto god fullie and wholy his Omnipotencie, Wisedome, goodnesse, which shineth in the creation of thinges, and in the continuall preseruing of the same. For of manie things they haue either none, or but a darke knowledge: many things they subtract, and withdrawe from the prouidence and gouernement of god, and attribute it to their owne wisedome, industrie, vertue, and strengh, or ascribe it to fortune, and chaunce. The like we are to conceiue of other attributes of god, in which they are alike blinde.\n\nSecondly, *The Church acknowledgeth three persons of one and the same Diuine Essence,* that is, that the true god is an Essence, so in number one eternall and infinite, that notwithstanding it is the same and whole substaunce of the three persons: to wit, the eternall Father, and his Coëternall Sonne, and the Coëternall holy ghost: But the Heathen, and Pagans, and other sectes doe not acknowledge three persons, but as the Essence, so also the person of the Godhead they professe to bee onely one.\n\nThirdly, *They which are not of the Church, are altogether ignorant of the works of the Churches saluation,* namely, the reconciliation of men with god, iustification, sanctification, and full deliuerie from all sinne and miserie by the Sonne and the holie ghost. *Neither doe they wholy acknowlege or professe the woorkes of Creation.* For they doe not thinke all thinges to haue beene created of nothing, by the woorde of god onely: they denie all generally and each in particular, euen the least, to bee administred power-fullie by the Omnipotencie of God: but ascribe very manie to Chaunce, Fortune, and humane Wisedome.\n\nWherefore, seeing out of the woorkes of god, as his proper affectes, are made knowen both the properties or nature of the true god, as also the Trinitie of persons in one godhead, and therefore god and eache of the persons take their names from them; and seeing those woorkes are both all and chieflie extant in the Church, and are by the Church rightly, and sufficiently vnderstoode: hereof is necessarily concluded, that hee alone who is made knowen in the woorde, and the Church, is the true and naturall god, and that hee is to bee knowen and discerned from Idols by the woorde onely, and by his benefites and reuelations exhibited to the Church; as the sending of the holy ghost, the redemption of mankinde, regeneration, sanctification and glorification; concerning the which Pagans and many other sects know nothing at all.\n\n## 3 Whence it may appeare, that there is but one god\n\n[^57]ALbeit god in the beginning did as certainely declare vnto mankinde that he is but one onely, as what he is: yet the world by the guile and deceit of the Diuel (going about to spoile god of his honour, and to beare and vaunt himselfe for god, and to destroy mankinde for the hatred hee beareth vnto god) and through their owne blindnes & malice reuolting frō gods diuine manifestations, & frō the doctrine of our first fathers, hath in horrible madnesse forged a multitude of gods, yeelding diuine honours partly to creatures, partly to imaginarie gods, and forgetting the true god, or desiring to ioine and couple other gods with him. And whereas there is no greater bond, than whereby the creature is bound to honour his Creator, and therefore no more griuous sinne, than to obscure the glorie due vnto god, or to conuey it ouer to any other: god, that he might meete with this sacrilege, hath often testified and witnessed in his word, *that there is but one god, not manie,* That is, that there is but one diuine essence eternal, of infinite power, wisedome, and goodnes, Creator, preseruer, and ruler of all thinges. As *Deut.* 6.4. *Heare O Israel, the Lord our god is Lord onely.* And cap. 32.39. *Behold now, for I, I am he, and there is no gods with me.* Isai. 44.6. *I am the first, and I am the last, and without me is there no god.* And cap. 45.5. *I am the Lord, and there is none other: there is no god besides me.* 1. Cor. 8.4. *Wee knowe that an Idole is nothing in the world, and that there is no other god but one.* Eph. 4.5. *One Lord, one faith, one baptisme, one god and father of all, which is aboue all, and in vs all.* See also *Deut.* 4.35. 2. *Kings.* 22.32. *Psalm.* 18.32. *Isai.* 36.5.[^58] & 45.21. & 47.8.10. *Hose.* 13.4. *Mat.* 2.10. *Marc.* 12.32. *Rom.* 3.30. *Galat.* 3.20. 1. *Tim.* 2.10. *&c.*\n\nThere are not wanting reasons and arguments also, vnto which the iudgement of reason assenteth and yeeldeth, that there are no more true gods but one.\n\n1 *We are to hold so manie for gods, as haue manifested their diuinitie by certaine and vndoubted testimonies. But there is but one onlie manifested by miracles, prophecies, & other works, which cannot be done but by an omnipotent nature.* Isai. 44. Psalm. 86. *Therfore but one is to be held for god,* euen he whō the Church adoreth. Obiect. *Other gods haue wrought miracles, & vttered prophecies.* Ans. 1. *Those miracles were no other thā might be done by creatures, not proper to an omnipotent nature.* 2. *They confirmed some manifest impietie or turpitude,* and therefore were not true miracles.\n\n2 *His authoritie and Maiestie is greater,*[^59] *who alone raigneth ouer all, and alone gouerneth all thinges, than his, who hath a fellow partaker of the rule and gouernement with him, that is, it is a point of the greatest maiestie, to raigne alone: but the Maiestie of god is so great, that no greater can either bee, or bee imagined:* Therefore there is but one God. The Maior is prooued. *Because hee who is not Lord alone, vnto him greater Maiestie may bee added: but the greatest and highest Maiestie, is that,* whereunto nothing can be added. And the Minor is prooued *by the perfectnes, omnipotencie, blessednes, and surpassing goodnes of god, & by natural iudgement.* Exod. 34.14. *Thou shalt bowe downe to none other god.* Isai. 42.8. *I am the Lord, this is my name, & my glorie wil I not giue to another.* 1. Tim. 1.17. *Vnto god onelie wise, be honor.* Apoc. 4.11. *Thou art worthie, O Lord, to receiue glorie, and honor, & power: for thou hast created all thinges.*\n\n3 *That which hath greatest perfection, can bee but one,*[^60] *for the whole is greater and perfecter than anie part thereof. Therefore he is perfect, who hath the whole alone: and they imperfect, who haue anie thing diuided and distributed amongst them. Furthermore, the verie euidence of the thing it selfe doth so inforce vs to confesse the greatest perfection of goodnes, wisedome and power to be in god, seeing he is the cause of al, that good is in nature; that nothing is more absurd, than to imagine anie thing to be god which is not most great, and most perfect. Wherefore there is but one only diuine essence, for that the diuinitie beeing dispersed into more gods, would be al and whole in none: and so none of them would bee perfect, & therefore none the true god.* And herehence appeareth the vanity of that deuise and imagination, whereby *it fained that there is but one supreme god: but to this are added, other minor & demy gods,*[^61] *as subiect and vnder-powers to the highest.* For seeing it is impious to conceiue of the diuinitie, otherwise than as being most great & most perfect, and such wherto nothing may be added, & which is subiect to none; therfore neither that which is distributed into more gods, neither any thing, which commeth short neuer so little of the greatest perfection and surpassing al mans cogitation, can be the true god, as it is often saide: *Lord, who is like vnto thee?* Whether therefore the others bee equall, or inferiour, yet would there be in none the whole diuinitie. For in him that is supreme or soueraigne, & the rest iointly together is more of the diuinitie, than in that one supreme onely. Therefore neither in the supreme & soueraign god, should the whole deitie be. And further those inferiour powers can not bee gods, because they are not most perfect, nor supreme.\n\n[^62]4 *God is of infinite goodnes, and the verie chief good. But there ought to be one onelie chief good For if besides that there were another chief good also, that should be either greater, or lesser, or equal. If greater, then should it also be god: which were contumelious against god: if lesser, it should not be god: if equall, then neither the one nor the other should be god.*\n\n[^63]5 *There is but one Omnipotent. God is Omnipotent. Therefore he is but one.* The Maior is proued thus. *He against whose will any thing may be done, or whom another can hinder from doing that he would, cannot be truely omnipotent: but if there be more, at one & the same time put to be omnipotent, then shall they be able to do anie thing, though the others bee against it; and one shall necessarilie haue the power to hinder another, and to let his action, and to doe any thing contrarie to the others wil; for otherwise hee should not be able to doe all thinges (for it is proper to him that is omnipotent, that no man be able to resist him) but should haue his power bounded and limited within a certaine compasse. None of them therefore would be indeed omnipotent, but in word onely and by intreatie each of other: and therefore there cannot bee imagined more gods, except omnipotencie be withall taken from them.* Obiection. *But they may agree all. Wherefore omnipotencie hindereth not, why there shoulde not bee moe omnipotent.* Aunswere. Omnipotencie is, not onely not to be hindered, but, not to be able to be hindered.\n\n[^64]6 *It is not lawfull to imagine god to be such a one, as sufficeth not for the wielding and menaging of all things, neither such a one as is superfluous or idle, without manifest impietie and absurditie; seing there is nothing superfluous or idle in god. But if there be put more gods, either each of them will be too weake to rule all, and so imperfect, and not worthie of the title and name of diuinitie: or one will suffice for the guiding of the whole world, and so the rest shall bee idle, superfluous and needelesse. Wherefore there must needes bee but one god, that hee alone may suffice for all.*\n\n7 *There can bee but one infinite:*[^65] *for if there were more infinites; none shoulde bee present euerie where, and rule all. Wherefore there cannot be more, but one onelie god which is infinite.*\n\n8 *There is but one first cause of al things. God is that first cause.*[^66] *Therefore he is but one.* Obiect. *Manie are called Gods. Psal.* 82.6. *I haue said, yee are gods.* 1. Cor. 8.5. *Manie are, and are called gods in heauen and in earth.* Exod. 7.1. *Moses is called Pharaos god. Likewise the gods of the heathen. Therefore there is not one god onely.* Ans. There is an ambiguity & double signification of this word, *God,* which sometimes signifieth him, *who is by nature god, and hath his being not frō anie thing but from himself and by himselfe, and all other thinges are from him.* Such a God is but one onely. Sometimes it betokeneth not the verie Diuine, Eternall, and immense Essence, but *a god either so entitled,* for some similitude of the Diuine properties, dignitie, and diuine office, and function: *Or an imaginarie, and faigned god.* Such Gods are manie. First, *Judges, and Magistrates are entitled and called gods,* not that they haue the Diuine Essence communicated vnto them, and are by nature GOD; but because they beare a Diuine office and function, that is, because they are the Deputies and Vicegerents of GOD, by whom, as by his instrumentes and seruaunts, hee exerciseth his power and iudgementes here on earth: and therefore dooth furnish and arme them with Wisedome, Fortitude, Power, Authoritie, and Maiestie, as much as is necessarie and sufficient to bridle the mindes of the multitude, beeing desirous of licenciousnes, and to holde and keepe them in feare and obedience: hee dooth also vouchsafe them the honour of his name, that the Subiectes may thereby know, that they haue to deale not with men, but with GOD himselfe, (whose Vicegerents they are) whether they obeie their Magistrate, or repine against him. Rom. 13.2 *Whosoeuer resisteth the power, resisteth the ordinance of God.* Secondly, *The Angels also are called Gods,* both for the excellencie of their nature and giftes, power and wisedome, as also for the diuine office and function, which God exerciseth by them in this world, in defending the godly and punishing the wicked. Thirdly, *The Diuel is called the God of the world,* for his great potencie and power, which hee hath ouer men and other creatures by the iust iudgement of God. 2. *Cor. Ephes.* 6. Nowe Idols are called Gods by a figuratiue sp••che of imitation, imitating and following therein the opinion of men who saigne a diuinitie in creatures, feare them, trust in them, and rest on them. *Exod.* 20.3. *Thou shalt haue none other Gods before me.* Philip. 3.9. *whose God is their bellie.*\n\n## 4 What these words, Essence, Person, & Trinitie, betoken & signifie\n\n[^67] *ESsence,* as it is vsed in this doctrine, for substaunce, is a thing subsisting by it selfe (that, is a thing hauing a proper beeing, not sustained in another) although it bee communicated to moe. That is saide to be *communicable or communicated,* which is common, or may bee made common to moe. That is saide to bee *incommunicable,* which is not in moe, neither can bee affirmed of moe. *Mans essence is communicable and common to manie men, but this essence is in generall common, not in particular, and in number:* that is, the nature and essence of all men is in generall one, but not one in number: for euerie man hath his Essence distinct from others, neither are all one man, but manie men. *But the Essence of God is communicable in particular;* because the selfesame Deitie in number, and that whole and entire is common to the three persons, & is the substance of the three persons: and therefore the three persons are that one God, who created all thinges; not three gods.\n\n*A person, is a thing subsisting, indiuiduall, liuing, vnderstanding, incommunicable, not susteined in another, neither part of another.*\n\n*Subsisting]* By which word is signified, that it is not an accident, cogitation, decree, vanishing sound, or any created qualitie, or motion.\n\n*Indiuiduall]* Not any generall; but a particular one in number, and therefore vndiuidable, and called indiuiduall. *Liuing]* No inanimat thing, which hath no life, as a stone.\n\n*Vnderstanding]* A thing which hath sense onely, as are brute beastes, who are thinges liuing and sensible, but not vnderstanding, and therefore are no persons.\n\n*Incommunicable*] Not the diuine Essence, which is common to three: not the substaunce of mans nature or any other thing created: which is communicated to the thing begotten thereof or thence deriued.\n\n*Not susteined in another*] Not the human nature of Christ: because this is personallie susteined *of the word,* that is, so, that it together with the word is the substāce of one Christ, & except it were subsisting in the word, should not at al be.\n\n*Neither part of another*] Not the soule of man, which as long as it is conteined in the bodie, is part of man.\n\n## 5 What difference betweene Essence and Person\n\nIn the Church,[^68] by the name *of Essence* is vnderstood that which God, the etern•• Father, and Sonne, and holy Ghost, eache of them are in themselues absolutely, and is common to them three, euen the verie eternal and one onely Deitie, or the verie being of God. By the name of *Person* is signified the manner, after which that beeing or Essence of God is in eache of these three, or the proper and seuerall manners of eache of their beeings. That is, Person, is that, which eache of these three are respectiuely or being compared one to the other: or, is that very being of god considered respectiuely to one and another, and distinct by a proper and peculiar manner of beeing and subsisting from the others. Wherefore *in number there is one and the same Being or Essence in God,* that is, in each of these three, who are god, *but it is after a diuers manner in god.* As when we speake *of god the father;* that being is of it selfe, not from another. *The sonne* is the father: *The Sonne* is the same being or Essence, but from the Father: *The holie ghost* likewise is the selfe same diuine being, which the father is and the sonne, but from the father and the sonne. So *the wisedome, power, iustice, goodnes, bountifulnes, mercie, &c. of these three are the verie diuine being or essence, which is in number one and the same in these three. But to be of himselfe, or from another; likewise to be from one, or from two:* (that is, to haue that one Essence of himselfe, or to haue it communicated from an other, either from one or from two) *is the manners of being which are three, to wit, The eternal father, and the sonne, and the spirite of them both.* And this is it, that Iustine Martyr saith: *There is one existence or essence of the three, which is from none but of it selfe: because it is but one: but the manners of the existence are three.* Wherefore as concerning existence, Being, or essence it selfe, the three persons are of themselues: as concerning the maner of existing or beeing, the father is none but of himselfe: The sonne of the father; the holie Ghost, from both: The sonne begotten, the holy Ghost proceeding.\n\nThe summe of the difference between the Essence and person is: *the essence is absolute and communicable; the person respectiue and incommunicable.* This may bee made more manifest by exemplifiyng in a man. It is one thing, to bee a man, an other thing to bee a Father, or a Sonne; and yet one and the same, is both a man and a Father: but hee is a man absolutely, or in himselfe, or according to his owne nature; he is a father to another, or in respect of another, namely of his sonne. Semblablie, it is one thing, to be God, another thing to be the father, or son, or holy ghost, and yet one and the same is both God, and father; god in respect of himselfe, or his own nature; father in respect of the sonne. Again, *the essence of a man who begetteth another is communicated to him who is begot: but the person, or indiuidual, is not communicated.* For the begetter bringeth forth not himselfe, but another distinct from himselfe, the same essence notwithstanding being communicated vnto him. And no relatiue is his correlatiue, or any part thereof. Therefore the sonne is not the father, nor the father the sonne, although both bee true man. So in like sort, the eternall Father hath by eternall generating communicated to the Sonne his Essence, but not his Person, that is, hee begot not the Father, but the Sonne, neither is the Father the Sonne, or the Sonne the Father; albeit each is true God.[^69]\n\nNow although this be like in God and man, that both doe communicate to an other not his Person, but his Essence: yet *is there an exceeding dissimilitude in the maner, whereby the diuine Essence being infinite, and the humane being created and finite is communicated to another:* Which dissimilitude is diligently to be obserued. For first, *in men, in the father & the Sonne, the Essence is as distinct as the Persons themselues.* The father and the Sonne are not onely two persons, but also two men distinct in essences: So that the father is not that man, which is the sonne. *But in God the persons are so distinct, that yet the essence remaineth common, one and the same,* and therefore there are not three Gods, but the Sonne is the same God in number, which is the Father and the Sonne. Secondlie, *In persons created, hee that begetteth and generateth doth not communicate his whole essence to him that is begotten: (For then hee should cease to be a man,) but only a part, which being alotted and seuered out of the essence of him that begetteth, is conueied or deriued into him that is begotten, and is made the essence of another indiuiduall or person, distinct from the essence of the indiuiduall who begetteth. But in vncreated persons he that begetteth or inspireth, communicateth his whole essence to him that is begotten or proceedeth, or is inspired: yet so, that he who communicateth doth reteine the same, and that whole.* The reason of both differences is, *that the essence of man, as also of other creatures, is finite and diuisible, the essence of God infinite and indiuisible: and therefore the Deity may, beeing the same and whole or entire, bee together both communicated and reteined.* Wherefore the eternall Father, and Sonne, and holy Ghost are that one true GOD: and yet the Father is not the Sonne, or the holy Ghost, neither is the holy Ghost the Sonne; that is, they are one God, not three Gods, but three persons, subsisting in one God.\n\nBy the name *of Trinity,* are vnderstoode the three maners of beeing in God, that is, three not essences, but persons of the same diuine Essence. *Now Trinity and triplicitie,* as also *Trinal and triple differ.* That is said to be *Triple,* which is compounded of three essences, or is distinct by three essences. *Trinall* is that, which in essence is but one and most simple, but hath three manners of beeing. *God therefore is not Triple;* because there are not mo essences: *but Trinall,* because he beeing one according to his essence, is three according to his persons.\n\n*This difference of essence and person is to be obserued and held.* 1 *Least the vnitie of the true God be distracted.* 2 *Least the distinction of the persons be taken awaie.* 3. *Least another thing be vnderstoode by the name of person, than the truth of gods woorde declareth.* For *person* in this place doth not signifie only a relation or office, as the Latines are wont to speak, *Principis personam tueri, to defend the person of the Prince,* as of olde, *Sabellius* falsely taught: muchlesse doth it signifie the countenance, or visible shape (as in these daies *Seruetus* sported and trifled with the word, *person*) representing the forme, or gesture of another; such as is the person of a stage plaier: but it signifieth *a thing subsistent,* truely distinct frō others, vnto whom it hath a relation & respect, by an incommunicable property: that is, it signifieth that which begetteth, or which is begotten, or which proceedeth; not the office, or dignity, or degree of him that begetteth, or is begotten, or proceedeth. Furthermore, *the persons are not anie thing separated from the essence, but each of them are the verie selfesame whole essence of the Diuinitie.* But the difference is in this, that the persons are each distinct from the other, but the essence is common to them three. And, that the person is no other thing subsisting, or other substaunce, than the essence, may be vnderstoode in some sort, by the example of a man. One and the same man, or one and the same substaunce, is a father and a man, or a sonne and a man: and yet the manhoode, or, to be a man, is one thing; the fatherhoode, or, to bee a father, another: but there is not one subsistent which is the father, and another subsistent which is a man, but one and the same subsistent is both, because both manhoode and fatherhoode is in him: manhood absolutely, fatherhood respectiuely as in regard of his Sonne.\n\nOf the worde *essence* also it is furder to be noted, that *God or the Deitie or diuine essence is not in respect of the persons, the same which the matter in respect of the effect:* because God is vnchaungeable, neither is compounded of matter and forme. Therefore we cannot say wel: Three persons are, or, consist of one essence: *Neither is it as the whole in respect of the parts:* because God is indiuisible. Wherefore it is not well saide, that the person is a part of the essence, or the essence consisteth of three persons: for euery person is the whole diuine essence, one and the same. *Neither is it as the general to the speciall,* because the persons are not specials, but indiuiduals. *Neither is it simplie as the special to the indiuiduals,* because the diuine essence it selfe is indiuiduall, or one in number: and the persons are not another, or a diuerse, or a separated thing from the essence, but euery person is that essence. Therefore it is well said, *God or the Diuine essence, is the father, is the sonne is the holy ghost:* Likewise, *The three persons are one God, or in one God:* Againe, *they are one and the same essence, nature, diuinity, wisedome, &c. They are of one or the same essence, nature, diuinitie, &c.* Yet it cannot bee saide well, they are of one God. Wherefore *the diuine essence is in respect of the persons, as a thing after a rare and singular maner communicated, in respect of those things, vnto which it is common.* For neither is there the like example of community in any created things. *For a generall is a certain thing common to manie specials, & a general and special to manie indiuiduals: but yet so, that they are affirmed of those manie plurallie, not singularlie: as, that the father, and the sonne, or this father and sonne are two liuing creatures, two men. But wee maie not speake after this sort of God and the diuine persons, as to saie, the father and the sonne are two Gods, two spirites, two omnipotentes, &c. Because there is but one GOD, one spirite, one omnipotent, &c.* Wherefore that affirmation, the father is God, the Son is God, the holy Ghost is God, is a true affirmation affirming that which is more common of a thing which is more restrict: that is, affirming the essence of the indiuidual; which hath in some sort an analogy and proportion only with the speciall affirmed of his indiuiduall, but is not at al the same, nor of the same kind.\n\n## 6 Whether these names are to be vsed in the Church\n\nThese names are to be vsed and reteined in the church. Obiection. *But these names, namely Essence, person, and Trinitie, are not in the Scripture; therefore they ought not to be vsed and reteined in the Church.* Answere. These names which are not in the Scripture, neither the words themselues, nor the sense of them, are not to be vsed: but both *the names them selues of essence and person are* found in the Scripture, and the thing also or the doctrine it selfe concerning them. The name *Essence* is expressed by the name of Iehoua, which is frequent in the Scripture. Likewise by the name of *Beeing,* which often also offereth it selfe in the Scripture. *Exod.* 3.14. *I am that I am.* Reuel. 1.8. *Which is, and which was, and which is to come. The woorde Person, is expressed by the greeke woord* 〈 in non-Latin alphabet 〉, Heb. 13. which woord is there interpreted, Person: The ingraued forme of his person. The name of *Trinitie,* is signified, 1. *John.* 5.7. *There are three which beare recorde in heauen, the father, the woorde, and the holie ghost, and these three are one.* And this for the names themselues. Now for the thing. As often as is mentioned one Iehoua, so often is mentioned one essence. As often as the Father, the Sonne, and the holie ghost is called Iehoua, so often the three persons of the Diuinitie are expressed; that is, three subsisting, three vnderstanding, &c. And this aunswere yeeldeth the first cause, why these woordes ought to bee reteined in the Church: *because namelie they are extant in the holie Scripture, either in woordes or in sense and meaning.*\n\nThe Second cause is, *because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned.* And furder if no woordes were to bee vsed, but such as are extant in the Scriptures, all interpretation shoulde bee taken away. For interpretation requireth, that the words of Scripture bee expounded to the vnlearned by such words, as being more vsual in other languages or matters & doctrines, are more easie for them to vnderstand, & paueth and maketh plaine away vnto them for the vnderstanding of the speech and phrase of Scripture.\n\nThe third cause is, *that the sleights and sophismes of heretiques, which for the most part they goe about to cloake and couer with the woords of holie Scripture, are more easily espied and taken heede of, if the same things bee expounded in diuerse woordes, and those especiallie short, perspicuous, and significant.* So the sectaries and followers of Seruetus do confesse, that the Father, the Sonne, and the holy ghost, are one God, but not one in essence, but by propagation, that is, that they are not 〈 in non-Latin alphabet 〉, *the same in substance,* but 〈 in non-Latin alphabet 〉, *like in substance.* Likewise they graunt the Sonne to be true God, but they deny him to bee *the same in substance* with his father. But therefore is it that heretiques will none of the Churches phrase & speech, because they dislike the thing it selfe. For if there were a consent & an according in the thinges, we shoulde easily come to an agreement about the woordes.\n\n## 7 How many persons there be of the Diuinity or God-head\n\n*In one diuine essence are subsisting three persons,*[^70] and those truely distinct one from another by their properties; namely the Father, the Sonne, and the holy Ghost; *each of which three persons notwithstanding are one and the same God, eternal, infinit, & most perfect in himselfe.* And these persons are consubstantiall and coeternal, without any confounding of their properties and respects, as also without anie disparagement, or inequalitie betweene them.\n\nAnd *that there are three persons,* each of which are that one true God, creatour of all thinges, is prooued, first, *by testimonies of Scripture,* which are taken partly out of the olde Testament, and partly out of the newe. The old Testament yeeldeth vs many testimonies. *Gen.* 1.2. *The spirite of God mooued vpon the waters: Then God said, let there be light.* Exod. 3.2. *The Lorde is saide to haue appeared vnto Moses in a flame of fire, out of the middest of a bushe.* Steuen, Acts. 7.30. calleth him *the Angell of the Lorde,* which is Christ the Sonne of God, euen *that Angell of the great counsaill.* Isay. 61.1. *The spirite of the Lorde God is vpon me: therefore hath he annointed mee, he that sent me to preach good tidinges vnto the poore, to binde vp the broken hearted.* Heere *the spirite* is discerned both from him that annointeth, and from him that is annointed. Hee is discerned also by his giftes, because he saith, *Vpon me,* that is, dwelling in me, sanctifieng me. Therefore these be three diuerse persons subsisting. But yet there are both mo, and more cleare testimonies in the newe Testament. *Mat.* 28.19. *Teach all nations, baptising them in the name of the father, and the Sonne, and the holy Ghost.* Iohn. 14.26. *The comforter which is the holy Ghost, whom the father will send in my name.* Ioh. 15.26. *When the Comforter shal come, whom I wil send vnto you from the Father, euen the spirite of trueth, which proceedeth of the Father.* 2. Cor. 13.13. *The grace of our Lord Jesus Christ, and the loue of God, and the communion of the holie Ghost be with you al.* In this saying of the Apostle inuocation is ioyned with an application & distinction of the 3 persons. By *grace* he meaneth the benefites of Christ: by *Loue,* the acceptation, whereby GOD, for his Sonnes sake, doth receiue vs into fauor: by *the communion of the holie ghost,* his gifts which are common vnto the godly. 1. *John.* 5.7. *There are three in heauen which beare record* Tit. 3 5 *God saued vs by the washing of the new birth, and the renewing of the holie ghost, which he shed on vs aboundantlie through Jesus Christ our Sauiour.* Heere hee maketh three authors of our saluation. *Ephes.* 2.18. *Through him we haue an entrance vnto the father by one spirite.* Gal. 4.6. *God hath sent forth the spirit of his sonne into your harts.* Therefore it is one spirit, which the father & the Sonne sendeth. Secondly, *The same is proued by those places of Scripture, which giue vnto these three, the Father, the Sonne and the holie Ghost, the name of Jehoua and true God.* In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament, are in the newe referred expressely and most plainly to the Sonne and the holy Ghost. Thirdlie, *those places which attribute the same whole diuine essence to the three;* and shew that the Sonne is the proper Sonne of the father, most truly begotten of him: and that the holy ghost is the spirit of the father and the Sonne, and that so proper and peculiar as that he is, and proceedeth of God, which is the father and the sonne. The sonne therefore and the holie Ghost haue the same, and that whole essence of the Deity, which the Father hath: The Sonne hath it communicated of the father by beeing borne of him, and the holy Ghost of the father and the sonne, by proceeding from them. Fourthly, *those places, which giue vnto the three the same attributes or properties and perfections of the diuine nature:* namely, eternity, immensity, omnipotency, &c. Fiftly, *those places, which attribute to the three the same effects or works proper vnto the Deitie,* namely, creation, preseruation, and gouernment of the world, as also miracles, and the saluation of the Church. Sixtlie, *those places, which yeeld to the three equall honour and worshippe, and such as agreeth to the true god alone.* By this consent therefore of the olde and newe Testament it is confirmed, that one GOD is three persons truely distinct, and those three persons are one God.\n\nBy this also we vnderstand, that it is truly said, *that the father is other from the sonne and the holie ghost, and the holie Ghost other from both:* but not truly, that the father *is another thing from the sonne, the sonne another thing, and the holy ghost another thing.* For *to be another thing,* betokeneth a diuersitie of essence; *to be other,* a diuerse manner of existing, or a distinction of person. Nowe the three distinct persons haue not a diuerse Deity, but one and the same in number.\n\n## 8 How the three persons of the godhead are distinguished\n\nThese persons are distinguished two waies:[^71] *by their inward woorkes: and by their outward woorkes. Their inwarde works are those which the persons haue and exercise one towardes another.* By these then they are distinguished, in *that the father is and existeth of himselfe, not from another.* Hee begot the Sonne, & inspired the holy Ghost, by communicating his essence vnto them after an vnspeakable manner. *The sonne hath his beeing from the father, beggotten of him from euerlasting,* that is, he hath the same essence with the father, but communicated vnto him from the father. *The holie ghost proceedeth from euerlasting from the father and the Sonne,* that is, hath the same essence, but communicated vnto him from the father and the Sonne. Obiection. *That which is not vnderstoode cannot be discerned or distinguished: the manner of the begetting and generating of the Sonne, and of the proceeding of the holie ghost is not vnderstoode. Therefore they cannot bee discerned or distinguished.* Aunswere. Those things cannot be discerned, which are not at all vnderstoode, neither in respect of the proper causes thereof, nor in respect of the effects. But that the son is begotten of the father, and the holy ghost proceedeth from the father and the sonne, we know out of the holy Scriptures. We vnderstand also in some sort, what this is, *namely, the sonne to be begotten of the father: For to bee borne or to be begotten, is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth.* Albeit the maner, whereby the eternal father communicated his essence, the same whole and entire vnto his son, we conceiue not. The like also is to be vnderstood concerning the proceeding of the holy ghost.\n\nHere is to be obserued also, that it is truly said, *The son is begotten: The holie ghost proceedeth.* Likewise, *The diuine person is produced, begotten, proceedeth of the essence of the father, or of the father and the son.* But not truly: *The diuine essence is produred, or begotten, or proceedeth.* Yet truly it is said, *The diuine essence is giuen, communicated to another, receiued of another.* The reason hereof is, for that *to bee giuen, communicated, receiued,*[^72] stretcheth further than *to bee produced, begotten, or to proceede.* For not whatsoeuer is giuen, communicated, receiued, is also begotten. Further, that is said *to bee begotten, not which is communicated to the thing begotten, but that, vnto which the substaunce of him that begetteth is communicated:* So the essence of GOD the father, is not begotten, or produced from another, and yet the selfe same essence of it selfe subsisting, is giuen and communicated to the Sonne and the holy Ghost, and receiued of the Sonne and the holy GHOST. *John* 5.26. *The father likewise hath giuen to the Sonne to haue life in himselfe.* Neither dooth it followe: *The person is begotten: therefore the Essence is begotten.* For that which is affirmed truely of a thing respectiue, is not necessarily to bee affirmed of a thing absolute in his owne nature. For although euerie father hath a Sonne: yet not euerie thing, of which it maie bee truely affirmed, that it is a father, maie bee said to haue a Sonne. Albeit then the person of the Sonne is begotten: yet whatsoeuer is the Sonne is not begotten.\n\n[^73]Another difference of the persons is, *in the order of their outwarde actions,* which they exercise towardes the creatures, in them, and by them. *The Father woorcketh, createth, sanctifieth of himselfe, by the Sonne and the holie Ghost.* Hee sendeth them, and is not sent. *The Sonne woorketh from the Father by the holie Ghost:* hee is sent of the Father: hee sendeth the holy Ghost: *The holie Ghost woorketh and is sent from both.* His working is said to bee from another, who woorketh anothers will and pleasure going before, his owne accompanieng and following it, not in time, but in the order of woorking. *The persons therefore differ not in the woorkes themselues, but in the manner onelie and order of working.* The work is not distinct: the manner of working is distinct. *The father is called the first person,* because the Deity is communicated vnto him from none. *The Sonne, the second person:* because the Deity is communicated vnto him from the Father. *The holie Ghost, the third:* because the essence of the father and the son is communicated vnto him from the father and the son. Now *the first and last* are here said, not as in degree, or dignity, or time, but onely in order of existing and working.\n\nThis eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost.\n\n## 9 Wherefore this doctrine is to be held and maintained in the Church\n\nThis doctrine of the Trinity is to be learned and held in the Church. 1. *In respect of the glorie of God,*[^74] *that God maie be discerned and distinguished from Idoles.* For God will not bee matched with Idols: but will haue himselfe to bee woorshipped, and celebrated, and therefore knowen and agnised for such a one, as he hath declared himselfe to bee. 2. *In regard of our owne saluation and comfort.* No man is saued, who knoweth not the father; and the father is not knowen without the sonne. 1. *John.* 2.23. *Whosoeuer denieth the sonne, the same hath not the father.* Againe, no man is freed and saued from sinne and death, without beleeuing the Mediatour Christ. But no man reposeth trust and confidence in the sonne, when as yet he is not knowen vnto him. Therefore we must first know the sonne, and then for the son we must know the father, that we may beleeue in him. Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost. For he who receiueth not the holy Ghost is not saued. But no man receiueth him, whom hee knoweth not. Therefore who knoweth him not is not saued. That no mā receiueth him, whom he knoweth not, is proued by those words of Christ. *John* 14.17. *The spirite of truth the world cannot receiue, because it seeth him not, neither knoweth him.* Ioh. 3.5. *Except a man bee borne againe of water and the spirit, he cannot enter into the kingdome of heauen.*\n\nHence it manifestly appeareth, *that they which wil be saued must necessarily know the father, the sonne, and the holy ghost.* And they must knowe, that the sonne and the holy ghost are distinct from the father, but yet cōsubstantial with the father, & equal in perfections, honor, worship, & therefore the same true God which is the father. For except God be known of vs to be such, as he hath declared himselfe to be; he doth not communicate himselfe to vs, neither may wee looke or hope for euerlasting life from him. And what he hath shewed himselfe to be, wee haue heard, namely, *that he is the eternall Father, coeternall Sonne, and coeternall holie Ghost.*\n\nBut among al points there is none more sharply oppugned by the aduersaries of the truth, than this doctrine of the three persons in one godhead, especially since the son of god was manifested in the flesh. It is not harde to espie the causes of this strife, *for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason: as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate.*\n\n[^75]1 Obiection. *One Essence is not three persons: Jehoua is one essence. Therefore he is not three persons.* Answere. One finite essence, is not three persons: But God is infinite. Obiection 2. *That which hath a beginning is not eternall. But the sonne and the holy Ghost haue a beginning: Therefore they are not eternall.* Aunswere. That which hath a beginning of essence and time is not eternal: But the sonne and the holy ghost haue onely a beginning of person, or order, or maner of beeing: and so the Scripture teacheth, Christ both to bee Iehoua, and to haue a beginning, namelie as touching his manner of being. *He gaue vnto the sonne to haue life in himselfe.* Obiection. 3. *Our vnity with God is a consent. But the vnity of the son with the father is like to ours. Therefore it is the vnitie, not of essence, but of consent, which the sonne hath with the father.* Answere. The conclusion of this reason hath more in it, than was in the former propositions. For the conclusion is general of al kind of vnitie, whereas the Minor was particular of the vnity of consent. For there is another vnitie of the Sonne with the Father, namelie of essence. Obiect. 4. *In whome the whole Deitie is, besides him there it no other, in whome the whole Deitie is. But the whole Deity is in the father. Therefore not in another.* Aunswere. The Maior is false: because the same Deity which is in the Father is whole also in the Sonne, and whole in the holy Ghost. Obiection. 5. *The diuine essence is not begotten: But the Sonne is begotten. Therefore he is not the diuine Essence.* Answer. Where al be particulars nothing can be concluded. And the first proposition or Maior cannot bee expounded vniuersallie: For it is false, That whatsoeuer is the diuine Essence is not begotten. Obiection. 6. *Where are distinct operations, at leastwise internall, there also are distinct essences. But the internal operations of the father, and the sonne, and the holy Ghost are distinct. Therefore also their essences are distinct.* Answere. The Maior is true of finit persons, but not of infinite. Obiect. 7. *The diuine Essence is incarnate. The three persons are the diuine Essence. Therefore the three persons are incarnate.* Aunswere. Here also are meere particulars, whereof nothing can be concluded. For the Maior speaketh not of the Diuine Essence generally, but particularly as it is the Sonne. Obiection. 8. *The Sonne is Mediatour vnto Jehoua. But the Sonne is Jehoua. Therefore hee is Mediatour to himselfe.* Aunswere. Here also are meere particulars, and therefore nothing concluded. For not all that is Iehoua, is Mediator. Obiect. 9. *Christ hath a head aboue him: Therefore hee is inferiour to GOD, and by a consequent hee is not of one and the same essence with GOD.* Aunswere. Hee hath indeede a Head, but that first, in respect of his Mediatourshippe, secondly in respect of his manhoode. Obiection. 10. *This is* (saith Christ) *life euerlasting, that they do know thee to bee the onelie verie God. Therefore the Sonne and the holie Ghost are not true God.* Aunswere. In this place is opposed, not the father to the son and the holy ghost, but God to Idoles and creatures. Moreouer the particle, *onelie,* dooth not belong to the subiect, *thee,* but to the predicate *God,* which the greeke Article sheweth. Obiection. 11. *Jehoua is the Trinity. The father is Jehoua. Therefore he is the trinity.* Aunswere. Iehoua is not taken for the same, but varieth in this Syllogisme. For Iehoua in the Maior is meant of all three persons, in the Minor of one only. Reply. *The father is Jehoua, one in number: Therefore the father is the Trinitie. Heere those diuerse manners of beeing are of no force.* Aunswere. He is one in number of essence, not of persons. Obiection. 12. *Where are three & one, there are four. But in god are three & one, namelie three persons, and one essence. Therfore there are four in God.* Aunswere. Where there are three and one reallie distinct, there are foure. But in God the persons are not really distinct from the essence: for the three persons of the Diuinity are one and the same essence: Obiection 13. *The same works are atributed to the Father, and the Sonne, and the holy Ghost, in the Scripture.* Aunswere. This hindereth not the distinction of persons. For mo persons may concurre to one action, the distinct order of woorking beeing obserued. Obiection. 14. Christ saith, *John.* 14. *He that seeth me, seeth the father.* Aunswere. Christ meaneth not hereby, that he is the father, but that he sheweth and resembleth the person, wisedome, omnipotency, goodnes and wil of the father in his doctrine and woorkes: as it is saide: *The Sonne, which is in the bosome of the father, hee hath shewed.* Againe, *Who is the inuisible image of GOD.* And as himselfe addeth here, *The father in mee, and I in the father.* Obiection 15. *The wisedome and power of the father are not distinct persons from the father, but are the father himselfe, as also mercie, goodnesse, chastitie, trueth and other properties of God. But the Sonne and the holie Ghost are the wisedome and power of GOD: Therefore they are not persons distinct from the father, but the father himselfe wise and powerful.* Aunswere. There is an ambiguity in the woordes, wisedome and power, which in the Maior signifie the wisedome and power, whereby not only the father, but the Sonne also and holy Ghost is wise and forcible or effectuall, that is, the common nature or essence of the father, and the Sonne, and the holy Ghost. But in the Minor they signifie the persons of the Sonne and the holy Ghost, the Son beeing called the wisedome, and the holy Ghost the power of GOD, because by them the Deitie sheweth foorth, and declareth the wisedome and power thereof.\n\n[^1]: The causes which haue made men to doubt whether there be a God.\n[^2]: The reasons which proue there is a God. 1. The order of all thinges in the world. 2. The nature of mans minde.\n[^3]: 3. The general rules and principles naturallie ingendered in the minde of man.\n[^4]: 4. This principle it selfe; That God is.\n[^5]: 5 The terors of conscience.\n[^6]: Against the beastes of the world, who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order.\n[^7]: 6. The punishmentes of the wicked.\n[^8]: 7 Common weales wisely ordered.\n[^9]: 8. The order and nature of efficient causes.\n[^10]: 9. The endes of all thinges.\n[^11]: 10. Certaine & euident foretellings of euents.\n[^12]: 11. Heroical and noble instincts of minde.\n[^13]: Wee must acknowledge God to bee such, as himselfe hath manifested himselfe to bee.\n[^14]: The glimse of nature not sufficient to shew who is the true God.\n[^15]: The voice of nature concerning god, neither to bee reiected nor contemned, either in respect of insufficiencie, or of mens misconstring it.\n[^16]: The description of God according to the rules of Diuinitie.\n[^17]: The description of God according to philosophie.\n[^18]: In what the former descriptions differ.\n[^19]: How God and Angels appeared vnto men.\n[^20]: How God is saied to be seene face to face.\n[^21]: How the partes of mans bodie are attributed vnto God.\n[^22]: The image of God in man doeth not argue a bodily shape in God.\n[^23]: Why wee must knowe God to bee spirituall.\n[^24]: Why God is saied to bee intilligent, and against whom wee are to holde it.\n[^25]: The eternitie of god without beginning or end.\n[^26]: God eternal vnto vs.\n[^27]: God, other and diuerse from all creatures.\n[^28]: How all thinges are saide to bee of God.\n[^29]: What wee are to learne by the immensitie and incomprehensibilitie of God.\n[^30]: Reasons, to shew that the power and essence of God is euerie where, whole one, and the same.\n[^31]: Infinitie or immensitie proper to God, not imparted to anie creature.\n[^32]: God most perfect in himselfe.\n[^33]: How God is said to haue made al things for himselfe.\n[^34]: The glorie which wee giue vnto God is auaileable for our happines, but neither doeth nor can make God more happie:\n[^35]: Our obedience, though due to God, yet bringeth no encrease to him.\n[^36]: Gods reioicing in our obedience and saluation is the cause thereof: but not our obedience and saluation, the cause of his reioicing.\n[^37]: What is ment by Gods vnchangeablenes.\n[^38]: Why God is sayd to repent, when yet hee doeth nothing which hee decreed not from euerlasting.\n[^39]: Gods promises and threatninges conditional, and with an exception.\n[^40]: Gods vnchangeablenes one of his speciall differences, whereby hee is distinguished from all creatures.\n[^41]: What is signified by gods omnipotencie.\n[^42]: How the doctrin of the church and philosophie differ in conceiuing of Gods omnipotencie.\n[^43]: Gods exceeding wisedome: whereby both hee knoweth all thinges perfectly, and is the fountaine of all knoweledge and vnderstanding.\n[^44]: The Goodnes of God diuerslie taken in scriptures.\n[^45]: The righteousnes of God both generall and particular.\n[^46]: Men not able without the doctrine of the church to conceiue aright of Gods iustice and righteousnes.\n[^47]: The causes which make men to conceiue amisse of Gods iustice.\n[^48]: How wee are taught the truth of God in scripture.\n[^49]: God dissēbleth not when hee saieth hee will doe that which yet he doth not.\n[^50]: How God is saide to deceiue a deceiued Prophet.\n[^51]: Why chastitie is one of Gods properties.\n[^52]: The mercie of God in preseruing his creatures.\n[^53]: In what the bountifulnes of God is seene.\n[^54]: For what causes God is saied to bee most free.\n[^55]: The anger of God against sinne.\n[^56]: How the conceiuing of the whole nature of God, he, that is instructed by the spirit, goeth beyond him whom nature informeth.\n[^57]: Whence first sprang the multitude of Gods.\n[^58]: Reasons to shew that there is but one God. 1. But one onely manifested by sufficient testimonies of miracles and prophecies, and other workes.\n[^59]: 2 The maiestie of God admitteth no fellowes,\n[^60]: 3. That which is most perfect, is but one.\n[^61]: Whatsoeuer is God, is Soueraigne, and Supreme.\n[^62]: 4 But one chief good.\n[^63]: 5 But one Omnipotent.\n[^64]: 6 More Gods would be either vnperfect, or superfluous.\n[^65]: 7 There can be but one infinite.\n[^66]: 8 But one first cause. How many are called Gods in scripture.\n[^67]: The explication of these wordes serue much for the vnderstanding of the vnconceiueable mystery of the Trinitie: and therefore is it not to bee read with a running eye.\n[^68]: Essence is the verie being of God; Person, is the manner of his being, which manner of being is threefold, and so maketh three Persons.\n[^69]: God, and man communicate both their Essence to another; but their maner of communicating is most different, and is much to be obserued.\n[^70]: Three persons are one God, and one God is three persons.\n[^71]: The three persons distinguished by their inwarde workes mutuallie directed towardes one another.\n[^72]: The person, not the essence, of the Sonne is begotten.\n[^73]: The persons distinguished by their outward works extended vnto the creatures.\n[^74]: The doctrine of the Trinity to be tuaght in the Church. 1 In respect of Gods glory. 2 In regard of our saluation.\n[^75]: Certaine obiections against the Trinitie aunswered."},{"number":107,"title":"OF CREATION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[26],"paragraphs":[],"clauses":[],"items":[],"text":"Next vnto the Doctrine *concerning God,* the Doctrine *of the woorkes of GOD* is most fitly placed: as we see to be done also in the Creede. *The woorks of God are of two sortes. Generall and Speciall. The general* are diuided into the *works* 1. *Of creation,* (the works whereof are read in Genesis to haue bin accomplished in 6. daies, & are by daily increase furthered and multiplied in the world) 2. *Of preseruation,* (whereby God still susteineth the heauens and earth, and the things, that in them are, that they fal not to ruine and decay) 3. *Of administration,* whereby through his immense and great wisdome he administreth and gouerneth all things. These two latter are comprehended vnder the name of his *prouidence.* And therefore next vnto creation is annexed the place concerning Gods prouidence. The *Special woorkes of GOD,* are those which are wrought in the Church and company of his elect and chosen, to iustifie, sanctifie, and glorifie them, and are either works of *Reparation* or restoring (whereby hee repaireth al things which for the sinne of man are subiect to corruption) or of *perfection* and accomplishment, whereby hee bringeth all things to their certaine appointed end.\n\nThe principall questions of creation are these, 1 *Whether the world were created of God.* 2 *How it was created.* 3 *For what cause it was created.*\n\n## 1 WHETHER THE WORLD WERE CREATED OF GOD\n\n*The name of the world is diuerslie vsed in the Scripture.* 1. It signifieth *the vniuersal frame of all thinges,* namelie, Heauen and Earth, and al thinges which are them, visible and inuisible, besides God himselfe. 2. *Woorldlie concupiscences.* 3. *All mankind.* 4. *The wicked or those that are not regenerate in the world.* 5. *The elect.* Here we consider it in the first sense.\n\n*To create* signifieth, 1 *to ordaine or constitute;* as the latines vsed it, *creare Consulem,* to create a Consul. 2 *To make something of nothing, without any motion, with a becke or woorde only.* So is it taken in this place. 3 *The continuating of creation: or creation continued:* Which is the prouidence of God.\n\nThat the worlde hath not beene from euerlasting, but had, when it seemed best to the creatour, according to his eternal counsel and wil, a beginning once, and was created of that only true God, who hath manifested himselfe in the Church, that he is the eternal Father, and Sonne, and Holy Ghost, we know: First *by testimonies of holy scripture,* as by the whole historie of the creation set downe by Moses. Likewise out of other testimonies of Scripture verie many. *Psalm,* 33 6.9. *By the woorde of the Lorde were the heauens made, and all the host of them by the breath of his mouth.*[^1] *He spake and it was doone, he commaunded and it stood, or was created.* There are other places also in the Psalmes, where more largely and amply the wonderfull woorkes of God, and the principall partes of the woorlde created by God are proposed to be considered of vs, that through the consideration thereof wee may learne to put our trust and confidence in God. For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incomprehensible woorkes conspicuous in heauen,[^2] and earth; & other thinges also created by him, to declare his iustice, power, and prouidence.\n\n[^3]Furdermore, besides testimonies of Scripture almost innumerable, it is confirmed also by firme and true reasons, that the world was created of God. First, *The autoritie of God himselfe auouching the same in his word.* Secondly, *The originals and beginnings of nations and peoples shew it,* which could not be faigned of Moses, whenas some remēbrance and memoriall of them was then extant amongst manie: which yet in processe of time perished. Thirdly, *The noueltie and latenesse of all other histories compared with the antiquity & ancientnesse of the sacred storie.* Fourthly, *The age of men decreasing;* which sheweth that there was greater strength in nature at the first, and that not without some first cause it hath decreased hitherto. Fiftly, *The certaine course & race af times, euē from the beginning of the world, vnto the exhibiting of the Messias.* Vnto Testimonies of scripture come also argumentes drawen out of nature it selfe. First, *The order of things instituted in nature,* which must needes haue beene produced and framed by some intelligent minde, farre superiour to all thinges. Secondly, *The excellencie of the mind of men, and Angels.* These intelligent mindes haue a beginning: therefore they haue it from some intelligent cause. Thirdly, *The principles or generall rules, and naturall notions ingenerated in our minds.* Fourthly, *The tremblings of conscience in the wicked.* Fifthly, *The constitution and founding of common weales.* Sixtly, *The endes of all thinges profitablie and wiselie ordeined.* Therefore by some cause vnderstanding & ordaining them. Seuenthly, *The verie order of causes and effectes, which cannot bee carried backward or forward infinitly:* for then neuer should the end be come vnto, or the effect produced. Lastly those other arguments and reasons also, which proue that there is a God, prooue in like manner that the worlde was created of God.\n\nAnd although out of Philosophie, or those generall principles, which are naturallie knowen, it cannot bee knowen or shewed, *Whether the woorlde was created from euerlasting, or in time:* and also, *Whether it was to haue beene created, or no:* Likewise *Whether it shal endure for euer or no: and whether it shall remaine the same, or is to bee chaunged:* (for these thinges depend onely vpon the will of God, which is onely declared to the Church in his worde:) yet notwithstanding it may bee knowen by the light of nature; sithence the woorlde was, that it was by God alone produced out of nothing. For euen the sounder philosophers are enforced to acknowledge, that GOD is the cause efficient, or maker of all other thinges which are: Therefore hee was the maker both of the first matter of all thinges, and of those celestiall and heauenlie spirites, and of the soule of man. But these thinges are not produced by GOD out of any matter; Therefore out of nothing. Wherefore, whatsoeuer argumentes are brought of Philosophers against the creation of the woorlde, it is easie to perceiue that those were not framed out of true philosophie, but by the imaginations of men; if the order of the generation and mutation of things instituted in nature, which was created of God, bee discerned from creation.\n\n[^4]1 Obiection. *God,* say the Philosophers, *could not bee from euerlasting idle. But the world not beeing created, he should haue beene idle. Therefore the worlde is eternall.* Aunswere. First, the Maior is false; *If it be all one with them, to bee idle, and not to administer and rule the worlde.* For GOD created the worlde most freely, which beeing not created, hee should neuerthelesse haue beene no lesse perfect, than he is, now whē it is created: as who for euer is most perfect of himselfe and in himselfe. Secondly, the Minor is also false, *If they meane by idle, him who doth nothing at all.* For God before the creation of the woorlde did contemplate and beholde from euerlasting his own wisedome; hee begot the Son; from him flowed the holy Ghost: he chose vs to euerlasting life; hee decreed to produce & create the worlde in time. Thirdly, *It is impietie to rush and breake in into the secrets of god, who hath prouided and prepared hel for curious seekers or searchers, what God did before the creation of things.*\n\n[^5]2 Ob. They collect arguments also, whereby to prooue, *that this motion or mutation of things which nowe is, hath beene from euerlasting. Whatsoeuer can any way be mooued or changed, say they, that either hauing bin such from euerlasting, hath admitted no change or motion, which were absurd, & is also denied of vs: or hath beene made such by some generation & motion. But there is no motion or change, except there bee some thing before, which can be mooued and changed. Wherefore no motion of anie thing can be brought, which some other motion hath not gone before; and so there shall bee no beginning of changes & mutations.* But there is an vntrueth, & an vnsufficient enumeration in the Maior, for that they imagining that thinges coulde neuer be produced out of other but by generation, take away from god the power of creating what he wil, euen out of no matter preexistent or being before. Wherefore our aunswere is, that Motion goeth before a mooueable thing which is generated, but not which is created.\n\n[^6]3 Obiect. *All motion, before which was quietnesse or a ceasing of mutation, hath another motion going before it, whereby is remooued the cause of that quietnesse, or let of mutation. But they say that according to our assertion there is put a quietnes before the first motion that euer was in the nature of things. Therefore there must bee some motion or mutation, whereby the cause of that quietnes was taken away: & so there shall bee no mutation which may be said to be the first.* Auns. The maior is true of the mutation & entercourse of things now begunne after the creation, but not of the first orignal of these mutations, & changes, which we now see in the world. For the let & stay of them was then the will of God only; which is not taken away, but being the same, & standing immoueable from euerlasting to euerlasting, beginneth & effecteth the beginnings & ends, & mutations, or motions of things, and also quietnesse or cessation, & a continuance in the same state, most freely, & without any mutation or change of himself. Seing then this his diuine wil alone beginneth the motion & mutation of things without second causes, as hee did in the creation of the worlde; it was not onely not necessary, but not so much as possible, by reason of the eternitie and immutability of the diuine wil, that there should be any other mutatiō before that original & beginning of the motions & mutations of nature. For god wil from euerlasting to euerlasting, that al should then begin, haue their moueing, mutation, & beeing, when this beginning was made. There is therefore an ambiguity in the word, quietnes. For we grant the Maior, as concerning that quietnesse, which signifieth a priuation in the subiect; that is taken away by motion: But the maior is false if it meane such a quietnesse as is an absolute denial of the being of motion. This is takē away, not by motion, but by the wil of god, which alone, without second causes & any motion, beginneth motion.\n\n4 Ob. *If time be eternal, then motion also is eternal: for time is the measure of motion,*[^7] *wherby we iudge how long or short al motiō is. But time is eternal; because euery instant or point of time is the end of that time which went before, & the beginning of that which followeth. Therefore also motion is from euerlasting.* Auns. The appellation of time heere is ambiguous or doubtfull, and therefore causeth a double aunswere. For if *time bee taken onelie for the measure of some motion,* the Maior is true, but if it be takē *for the during of any thing,* the Maior is false: as it is manifest in the during of quietnesse, which during also is time. So also eternity is time without any mutation of the thing which is eternall. So the Minor also is true as concerning duration; but as concerning the measuring of motion, it is false. Neither is it furthered by the argument which is adioined concerning an *instant.* For the first instant or moment wherein any motion beginneth, may bee also without any precedent motion (for otherwise wee shoulde bee faine to say that all, euen the shortest motions of all thinges, were from euerlasting.) And that instant is onely the beginning, or first point, or indiuisible moment, wherein time, by the will of God, beganne to flowe or multiply; but it is not the end of any time forepast. So the first point in a line hath only line after it, not also before it: that is, it is the beginning of the line, not also the end.\n\n[^8]5 Obiection. *Whatsoeuer hath a beginning hath also an ending. The celestiall bodies haue no ending. Therefore they had no beginning.* Aunswere. The Maior is to bee distinguished. Whatsoeuer hath a beginning naturally, by motion or alteration of a preexistent subiect, hath an ending also and is corrupted, to witte, naturally, by motion. The celestial bodies are not corrupted, that is, naturally; for they haue not a matter which is capeable of another forme. Therefore they had no beginning, that is by naturall motion. For, by order of nature, corruption followeth the generation of one thing out of another. Nowe although heauen is not corrupted naturally; yet is it corruptible by the absolute power of GOD woorking without anie motion. For the omnipotencie of the Creatour is able most freely either to preserue in the same state, or to chaunge, or to bring to nothing as well those things which he formeth out of other things, as which hee produceth out of nothing.\n\n6 Obiection. *God is eternal. Heauen is the pallace and seat of god. Therefore heauen is eternal.* Answere. It doth not follow. For first there are foure termes in this Syllogisme. *For God is one thing, and the pallace and seat of god another thing, which is not god.* In like maner the body is the seat of the soule. But it followeth not hereof, that the body is a spirituall, intelligent, immortall essence, because the soule is. Secondly, *heauen is the seat of God, not properly, nor necessarily:* because God, as being an infinite essence, is in al thinges, and without althings.[^9] And Aristotle himselfe witnesseth that hee is without heauen. Therefore hee can bee, though heauen bee not; neither needeth he this Tabernacle. *But hee is saide to dwell in heauen, though hee fill all thinges with his essence and power.* 1. *Because hee is aboue all thinges, and the Lorde and ruler of all.* 2. *Because hee exhibiteth there his glorie, maiestie, and grace more clearly and fullie to be beheld and enioied of the blessed Angels and men, than heere on earth.*\n\nAgainst the first aunswere the Vbiquetaries replie in Aristotles behalfe, on this manner:[^10] *The blessednesse of GOD is not without GOD, but is GOD himselfe. Heauen is the blessednesse of GOD, not anie place: Therefore heauen is GOD himselfe.* Answere. 1. Not onlie Aristotle, but the sacred scripture also *doth eueriewhere distinguish heauen from god,* as, the thing made, from the maker thereof: and also, *opposeth heauen to earth,* so that it affirmeth earth to bee below, and heauen aboue vs, where GOD communicateth himselfe and his blessednesse vnto the elect more clearelie and fullie, than on earth: *Heauen,* saith GOD himselfe, *is my seat: and earth my footestoole.* Wherefore although heauen were somewhere taken for heauenly blessednesse, yet might it not bee heereof inferred, that heauen properlie is not a place, wherein the elect enioie and shall for euer enioie that blessednesse: For also hell sometimes signifieth hellish pains, yet so, that it excludeth not the place, where the wicked, beeing truely seuered from the Godlie, shall suffer those paines and tormentes. 2. The Minor is false, *if heauen bee taken for that blessednesse, which is GOD himselfe, beeing sufficient vnto himselfe in all thinges.* For heauen is a thing created and finite: that blessednesse is increate, and immense. And if it bee vnderstoode *of a created blessednesse,* which is in vs communicated from GOD, there are foure termes in the Syllogisme. For the Maior proposition speaketh of an increated blessednesse, which is the verie essence of GOD, neither is communicated at anie time to anie creature.\n\n[^11]7 Obiection. *Hee that is Lorde in possession, is happier than hee which is Lord onlie in possibilitie. But GOD before the creation was onelie in possibilitie Lorde. Therefore hee is made happier by the creation. But this is absurd. Therefore the woorlde was from euerlasting.* Aunswere. He is happier, that is Lord in possession; true, if by the actual dominion and gouernement there arise anie more good vnto him than hee had before. But vnto GOD by reason of his exceeding great perfection, simplenesse, and immutabilitie, there coulde or can nothing at all come by his creation and dominion ouer his creatures. For *the respectes and appellations of Creatour, Lorde, Sauiour, Redeemer, Father of mankinde, and the like, which GOD in time assumeth vnto him, doe not appertaine to Gods essence, but signifie the beginninges and mutations of creatures;* that is, GOD is termed creatour, not of anie newe action or forme, that is in him, but of the creatures, which once beganne to be from him, when they were not at all before. Wherefore *these respectes, creation, dominion, and the rest, are in the creatures reall relations, but in GOD respectes onelie of our consideration.* And therefore *the creatour and the creature are relatiues, not mutuall,* as the Schoolemen wel speake and iudge: *because not both of them, but one onelie dependeth of the other, and is referred thereto reallie and formallie, that is, the creature.* For in the creatour is nothing at all depending of the creature. For if the creatour and the creature were relatiues mutuall, then these absurdities necessarily follow; 1. *That god is not most perfect in himself.* 2. *That frō euerlasting both the creator was as he is creator, and the creature.* 3. *Or some reall thing to haue come in time to the diuine essence:* 4. and therefore *the diuine essence to be mutable and compound.* Wherefore relations in god do not make mutation, but are attributed to god in respect of the creatures.\n\n## 2 How God made the world\n\n[^12]1 *THe woorlde was created of God the father by the sonne, and the holie ghost.* Of the sonne it is saide, *Joh.* 1.3. *All thinges were made by this woorde* of the holy Ghost. *Gen.* 1.2. *And the spirite of GOD mooued vpon the waters.* And Iob. 33.4. *The spirite of GOD hath made mee.* 2. *God created the world most freely, without anie constraint, not by anie absolute necessitie, but by necessitie of consequence,*[^13] that is by the decree of his wil, which decree though it were eternall and vnchangeable, yet was it most free. For neither was God tied to the creating and susteining of things, neither if hee had not at all created the world, or did annihilate it being created & bring it to nothing, were hee therefore lesse good, or lesse happie. 3. *God made the world with his beck onelie or wil, without labor, wearisomnes,*[^14] *motiō or any change of himselfe,* that is, not by any new action of his, but by his forcible will onely, which from euerlasting woulde that things shoulde on a sodaine exist and be, at such a time as hee had freely appointed and decreed. *Isai.* 40.28. *The Lord hath created the ends of the earth; he neither fainteth nor is wearie.* Now to worke any thing with his becke and word onely, is the highest and chiefest manner of working.[^15] For *there are fiue kindes of operations, and agents.* 1. *A naturall agent.* 2. *That which woorketh with an appetite.* 3. *Men and Diuels.* 4. *Angels.* 5. *God; which three latter sortes are voluntarie agents.*[^16]\n\nThe first *therefore is of those things which worke according to the qualitie, and force of their owne nature, not beeing guided by anie proper vnderstanding or will of their owne:* Such is the operation of fier, water, medicinable hearbs, precious stones. The actions and operations of these are subiect to the rule of those which are voluntary agents, and are by them moued and directed to certain vses,[^17] and to the performing of certain works. The second, *is of those which folow also the lore of nature in woorking, but not without some proper appetite or desire of their own, though the rule of reason be wanting:* But neuerthelesse their action and working is so ordered, that sometimes it is forced from them against their will. Of this sort are the operatiōs & actions of brute beasts. But these also are subiect to the rule & direction of god, Angels, & men; yet so, that no violence is offered vnto them, but what they doe moued by these superiour agents, that they do of their own accord, according to their owne nature & force giuen thē of god. The third is, *of men & Diuels,*[^18] *who also work according to the qualitie of their nature, namely by reason, & by deliberatiō, & freely, but corruptlie.* The fourth is *of good spirits, which we cal Angels, who likewise as mē work by reasō & wil, but not corruptly:* yet notwithstāding, both of thē, both men & Angels, though they woorke according to their nature freely,[^19] are not exempted from the decree and direction of God. The fifth is, *the highest and supreme kinde of working, which according to the nature of the first agent floweth from an vnderstanding and will, and that most pure, most perfect, and most right, neither is it subiect to the pleasure and disposition of anie higher cause.* Therefore this agent, which is God himselfe, is most wise, most good, most free, and immense, which hath no neede of any deliberation to goe before, and doth without motion, at his becke and commaundement onely, woorke and guide al things, which he will, and as he will. Wherefore all thinges depend of his will, but he of none. *Psal.* 33.6.9. *He spake, and it was done: he commaunded, and it was created.* Rom. 4.17. *Who quickeneth the dead, and calleth those thinges which be not as though they were.*\n\n4 *God created all thinges of nothing, not of a preexistent or forebeing matter:*[^20] *not of the Essence of god, nor of anie matter coeternall with god.* For if God created all things, nothing then is excepted besides the creator himselfe, no not the matter, whereof all the rest were framed. 1 Obiection. *That which is produced with some preexistent thing is not created:*[^21] *Man was produced out of a preexistent thing, the earth, and the rib. Therefore hee was not created. But this is false; for the scripture saith that god created man. Therefore creation is not a production of a thing out of nothing.* Aunswere. The Maior is not simplie true. Because those thinges also are said to be created, whose matter, whereof they came, is of nothing. Man therefore was made of nothing, not immediately, but mediately by reason of his matter, not the last, but the first matter: for this at the beginning, had a beginning from nothing, & out of it afterward diuers kinds of things were formed. To this reason also, that may bee added, namely, that that production also is called creation, whereby a thing, which was not before, is made sodainly, without any motion by the commaundement of God onely out of a matter indeede, but yet such, as hath no definite power in it selfe of producing any thing.\n\nSuch a production, being no naturall generation, and being after a sort not out of any matter, is rightly called in the scripture creation. Wherefore it followeth not: Some creation is not of nothing immediately, neither of that which is simply no matter: therefore no creation is of nothing. For creation properly so called is a production of a thing out of nothing.\n\n2 Obiection. *Of nothing is made nothing.* Aunswere. This principle and rule is true as concerning that order which was appointed by God in nature now created. Further by such an agent, as is created it selfe, nothing is made of nothing: but that which is impossible to a creature is possible to God the creator. And it appertaineth to our comfort, that God hath created all things of nothing. For if he hath created all thinges of nothing, he is able also to preserue vs, and to hinder the attempts of the wicked, yea to bring them to nothing.\n\n5 *God created the world at a certaine and definite time,*[^22] *and euen in the beginning of times, not from euerlasting.* For first, *all thinges were created of nothing, and therefore haue a beginning.* Secondly, it is to bee knowen out of the sacred storie, *how long the world hath lasted.* For according to the veritie of the scripture, by Luthers account, they are from the creation of the world to the Natiuitie of Christ, yeares, 3960. and so to our time, namely to the yeare of Christ, 1579. there shall be yeares 5539. According to Melancthons supputation, the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares. According to their supputation of Geneua, from the creation of the world vnto Christ, are 3942. yeares and sixe moneths. There shall bee then to the yeare of Christ, 1579. from the Creation of the world, 5521. years, and sixe moneths. According to the supputation of Beroaldus, from the creation of the worlde vnto Christ, are 3928. yeares, and so then shall bee to the yeare of Christ 1579. from the creation of the world, 5507. yeares. These supputations accorde verie well one with another, as concerning the graunde number, though in the lesser number some yeares are either wanting or abounding. By these foure supputations then, of the most learned of our time, compared together, this at the least shal be apparent, that God created not the world before these 5541. yeares past, and therefore it was not from euerlasting.\n\n[^23]6 *God created not the world in one moment, but in the space of sixe daies. In the seuenth day god ended all his works.* Obiect. *He that liueth for euer* (saith the sonne of Sirach, *Eccle.* 18.1.) *made all thinges together. Therefore hee made all in one moment.* Ans. He speaketh not of a momēt of time, but of the whole number of things: as if he should say, whatsoeuer are, they are all from god by creation. But the causes why god created not al in one moment, are these. 1. *Because he would haue the creation of the matter it selfe distinct and manifest from the forming, and fashioning of the bodies of the woorlde, which consist of it.* 2. *Because hee woulde shewe his power and libertie in producing and bringing forth whatsoeuer effects he could, & that without naturall causes,* while hee yeeldeth light to the woorld, maketh the earth fruiteful, bringeth plants out of it, euen before the Sun & Moon were made. 3. *He would this way shew his goodnes and prouidence, whereby hee cherisheth his creatures, and prouideth for them not yet borne,* bringing beasts into the earth full of plants and food, and men into the world most stored and fraught with al thinges apperteining to the necessitie and delight of life. 4. *He would by that order and course of creation hold vs not in an idle, but diligent consideration of his works:* which also by the consecration of a sabbaoth he hath consecrated to all mankinde.\n\n[^24]7 *God created all thinges most wisely, verie good; that is, euerie thing in their kind and degree perfect.* Gen 1.31. *All thinges were verie good.* Wherefore god was not the cause of sin or deformity; but sin came into the world by man. Obiect. *Death is euil.* Likewise it is said, *There is no euil which the Lord hath not done.* Amos. 3.6. Ans. 1. *God at the first creation made all thinges good;* the euil both of crime or essence, & of pain or punishment, ensued vpon mans disobedience. 2. *Death & calamities are euil,* in respect of the creature which suffereth them, and in the iudgement of flesh: *but they are good,* in respect of god, who iustly inflicteth them for sin, & doth purge out that sin in the godly by chastisements. Wherefore after the fall of man, god was the author of pains & punishments: because they are in a respect & consideration good: but sin he doth not cause, but onely permit.\n\n## 3 For what cause god created the world\n\nThe endes of the creation of al thinges are some general,[^25] some speciall and subordinate. *1.* The first and chiefe end is the glorie of god. *For he would haue his goodnes, wisedome, omnipotencie, iustice (which his properties he sheweth in the creation of al things) be knowen & magnified of vs.* Prou. *16.4.* The Lord made al thinges for himselfe. *Psal. 103.22.* Praise the Lord al ye his works. *Rom. 11.36.* Of him, & through him, and for him are al things. *2.* The manifesting, knowledge,[^26] & contemplation of his diuine wisedome & goodnes shining in the very creation of things. *For that he might bee celebrated & magnified for his works, he was to create those thinges which should know him, & should praise & magnifie him, being knowen and manifested vnto them in his woorkes. And to this purpose created he natures both endewed with reason & without reason, that there might bee both those which shoulde praise him, & the matter of his praise.* Psalm. *19.1.* The heauens declare the glorie of god, & the firmament sheweth the worke of his hands. *3.* The administration & gouerning of the world.[^27] *For therefore he created the world, that hee might by his prouidence euer gouerne, rule, preserue it, & so might perpetually shew forth his maruelous works, which he hath done from the beginning of the world, & now doth, & wil do: but chiefly that he might administer the Church & congregation of elect Angels & men.* Isai. *40.26.* Lift vp your eies on high, & behold who hath created these things. *This third end is subordinat & serueth for the secōd end. 4.*[^28] To gather a church of Angels & men, *who shuld agnise & magnifie this creator. 5.* That al other things might serue for the safetie both of the soul, & bodie of man: as also for the life, necessity, & delight of men: *but especially that they might profit the elect, eache thing in their due place, & might be to them as ministers & instruments, whereby god blessing & increasing them, might be lauded & praised of them.* Gen. *1.28.* Subdue the earth, & rule ouer the fish of the sea, & ouer the foul of the heauen, & ouer euerie beast that moueth vpon the earth. *Psal. 8.6.* Thou hast made him to haue dominion in the works of thine hands: thou hast put al things vnder his feete. *Only man he created for himself: the rest for man, that by man they might serue god. Wherefore when we place creatures in the roome of god, we cast our selues out of that degree, in which we were placed by god.*\n\n[^29]This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church. *1.* That the glorie of the creation might bee giuen wholy to god, and his wisedome, power, and goodnes therein acknowledged. *2.* That neither the Sonne, nor the holie ghost should be excluded, but each should haue their owne parts yeelded them therein, according as it is said, that all might honor the sonne, as they honor the father. *3.* That as the world was created by the sonne and the holie ghost, so also we might knowe that by them mankinde is restored. *Colossians. 1.* For by him were all thinges made: And hee is the heade of the bodie of the Church; for it pleased the father that in him should al fulnes dwell. *4.* That seeing god created all thinges of nothing, we may thinke that he is able to restore them being corrupted and ruinated, into their first state againe. *2. Cor. 4.6.* For god that commanded the light to shine out of darkenes, is he which hath shined in our harts, to giue the light of the knowledge of the glorie of god in the face of Iesus Christ. *5.* That we may not referre the original of corruption to god, but knowe, that it was purchased by the fault of Diuels and men. *John. 8.* The Diuel is a lyer and a murtherer from the beginning; & whē he speaketh a lie, he speaketh of his own. *Rom. 5.12.* By one man sin entred into the world, & death by sin. *6.* That knowing god, as in the creating, so also in the maintaining and gouerning of all things, not to be tied to second causes and to the order by him setled in nature, but that hee may either keepe or alter it, wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised, yea those things, which in respect of second causes seeme vnpossible. *Rom. 4.* He calleth those thinges which are not, as if they were. *7.* That wee should celebrate for euer the knowē goodnes of god, wherby he hath created all thinges, not for his owne profit or happines (for he wanteth nothing) but for ours: and seeing all other things were created for mans vse, we aboue other creatures, especiallie being restored from sinne and death to righteousnes and life, shoulde acknowledge that we owe thankfulnes vnto god therfore. *Psal. 8.4.* What is man, that thou art mindfull of him: and the sonne of man, that thou visitest him? Thou hast made him to haue dominion in the works of thine hands. *8.* That wee knowing god (in as much as of nothing and through his meere goodnes hee created all thinges) to owe nothing to anie; but all his creatures to owe themselues & all that they haue to him their creator; should confesse that to be most iust, whatsoeuer hee shall doe concerning vs and all his creatures; *Jerem. 45.4.* Beholde, that which I haue built, will I destroie, and that which I haue planted, will I plucke vp, euen this whole land. And seekest thou great things for thy selfe? seeke them not. 9 That we should refer the vse of all thinges to the glorie of God, since that we haue receiued al good things from him. *Rom. 11.* Of him, and through him, and for him are al things. *10* That seeing the works of god were therefore created and placed before our eies, euen for vs to beholde them; we doe not idlie, but earnestlie, and as much as euerie mans abilitie, occasion, and vocation permitteth him, contemplate and consider them, and learning out of them the wisedome, power, and goodnesse of the Artificer, celebrate it both in this life and in the world to come. *Acts. 17.26.* He hath made of one bloud all mankinde to dwell on all the face of the earth, and hath assigned the times which were ordeined before & the bounds of their habitation, that they shoulde seeke the Lord, if so be they might haue groaped after him and found him, though doubtles he be not far off from euerie one of vs.\n\n[^1]: Ps. 104.113.124.136.146. & Isay. 44. Act. 4. & 17.\n[^2]: Iob. 38. & 39.\n[^3]: The creation of the worlde proued by reason: not onely by testimonies of the sacred word\n[^4]: God not idle before the world, but contemplating from euerlasting his owne wisedom.\n[^5]: Motion goeth before anie moueable thing which is generated: but not before that which is created.\n[^6]: There went not any motion before the first beginning of motions in nature, but onely the creating will of God.\n[^7]: Time, as it is taken for the measure of motion, is not eternal.\n[^8]: Heauen is not corrupted naturally, but by the power of God.\n[^9]: Lib. 1. de Coelo cap. 9.\n[^10]: Heauē is the place of the blessednes of the elect; but not god himself, or blessednesse.\n[^11]: The external respects and relations of God, are not the mutation or perfection of God, but of the creature.\n[^12]: The world created. 1 By the Sonne and the holie Ghost.\n[^13]: 2 It was created most freelie, without constraint.\n[^14]: 3 Without motion.\n[^15]: Fiue sorts of Agents.\n[^16]: 1 Naturall.\n[^17]: 2 Agents with an appetite; as are brute beasts.\n[^18]: 3 Men and Diuels, working with reason, but corruptly.\n[^19]: 4 The blessed Angels, working with reason also, but not corruptly, & yet directed by a higher power. 5 God working most perfectly, and directed by none but by himselfe.\n[^20]: 4 The world was created of nothing.\n[^21]: All things created of nothing, either immediately or mediatly.\n[^22]: 5 The world created at a certaine time.\n[^23]: 6 The world created in a certain time.\n[^24]: 7 All things of the world created good.\n[^25]: The ends of the creation of the world. 1 The glorie of God.\n[^26]: 2 The knowledge of God.\n[^27]: 3 His prouidence.\n[^28]: 4 That he might gather a church. 5 That all things might serue for man.\n[^29]: Why god would haue this doctrine of the creation to be deliuered and held in the Church."},{"number":108,"title":"OF ANGELS","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[26],"paragraphs":[],"clauses":[],"items":[],"text":"Amongst thinges created by GOD the chiefe and principal, are those natures which are indued with reasō, Angels & men. For in these hee imprinted the markes and image of his Diuinitie, and woulde haue all other thinges to be the matter of his praise: but of these he woulde bee knowen and praised, and vnto them was his will to impart and communicate his blessednesse and ioy. The questions concerning Angels are two: the first whereof is, *what description is set downe in the Scripture, of good Angels: the other, what description is deliuered of bad Angels.*\n\n## 1 WHAT GOOD ANGELS ARE\n\n*Angels, both good and bad, as holie Scripture recordeth,*[^1] *are spirites, by which name here a spirituall person is vnderstood,* that is, *a substaunce incorporeall, inuisible, indiuiduall, liuing, vnderstanding, incommunicable, not susteined in another, neither the part of an other,* as Luc. 24. it is taken. *A spirite hath not fleshe and bones.* Colos. 1.16. *All which are in heauen, and in earth, thinges visible and inuisible.* Heb. 1.14. *They are all ministring spirits.* 1. King. 22.21. *There came forth a spirit and stood before the Lord.*\n\n[^2]That therefore both *in times past there appeared oftentimes good Angels, when as the gathering and establishing of the Church, the doctrine of god beeing not as yet plainelie deliuered, and the prophecies not fulfilled, needed more extraordinarie and miraculous reuelations than now; and now a daies also not seldome appeare bad Angels: this first doth not proue their nature to be visible or corporall.* For those visible shapes or bodies, which may be seene or felt, are diuers substances from the incorporeall Essence of spirits, being formed either of nothing, or of some matter, and carried and moued by a spirite for a time for the woorking and performing of certaine actions. For both they put them off and lay them away againe, and also they take formes of diuers sortes and kinds; as *the Serpent by whom the Diuel communed with Eue: Mens bodies, whose feete Abraham washed.* Gen. 17. *A flame in the bush appearing to Moses.* Exod. 3. *A piller of cloude and fier in the desert: Horses and Chariots of fier.* 2. King. 2. and 6.\n\n[^3]And further this verie thing refuteth the opinion of the Sadduces, *Who,* Actes. 23. *said there was neither Angel nor spirite; but that good Angels are cogitations and motions raised by GOD in men, or happie euents proceeding from GOD: and bad Angels, euil and wandring affections, or lustes, or purposes and deuises, which come of the corruption of nature.* For except they were liuing substaunces and forcible in working, they woulde not assume, carrie, and mooue bodies and visible shapes. Moreouer the Scripture attributeth manie thinges to them euery where, which agree not but to natures subsisting by themselues, liuing, and vnderstanding.\n\n*For the good Angels were those ministers, by whom the lawe was deliuered in mount Sina.* Actes 7. Galat. 3. *They shall come with Christ when he shal iudge the quicke and the dead.* Mat 25. *They knowe not the daie of iudgement.* Mat. 24. *They alwaies beholde the face of the father which is in heauen.* Math. 18.10. *They reioice for the saluation of men.* Luke. 2. and 15.1. Pet. 1. *The elect shall be like vnto them.* Math. 22. *Christ is made more excellent than the Angels.* Hebrewes. 1. *They defend the elect.* Psalm. 34. *But the euil Angels did not abide in the truth.* Iohn 8.44. *They appeare amongest the children of god.* Iob. 1.6. *They inuade and possesse the bodies of men and beastes.* Math. 8. *They shall be punished with euerlasting torments.* Math. 25.\n\n*Angels are also finite, that is of a limited essence or nature,*[^4] *and endewed with a certaine measure of strength and wisedome.* For although spirites are not circumscribed in a certaine compasse of place, as bodies: yet their substaunce is neither infinitelie extended, neither in more places than one at the same time, neither is able in wisedome or power, or other properties to match and equall the immensnes of the Creator. For they are saide to goe from one place to another, and to be absent from one place, when they are in another; as *Luk.* 1. *Act.* 10. *&* 12. *& Dan.* 10.\n\n*They were created by god of nothing,*[^5] *in the verie beginning of the world.* Psal. 148. *Praise ye him, al ye his Angels; praise him al his armie. For hee commaunded, and they were created.* Col. 1.16. *By him were all thinges created which are in heauen, and which are in earth, thinges visible and inuisible: whether they bee thrones, or dominions or principalities, or powers &c.* Wherefore albeit in Moses there is no mention made,[^6] in the storie of the creation, seuerallie of Angels, as who applying himself to the common capacitie of men especially recounteth the visible workes of god: yet, whenas he saith that heauen, earth and al the host of them was created, he implieth also Angels, which both are these verie heauenly hosts and ministers of god, and are often mentioned among them by Moses himselfe. And whereas they are called, *Job.* 1. *&* 38. *The children of god;* it is not to be vnderstood of any coeternity and propagation of their substance out of god, but of their creation and conformitie with god, and of the mutuall loue betweene god and them, as in like sort also may bee saide of men.\n\n*They were created al good and holy,* that is, in their creation,[^7] they were enriched with strength, wisedome, libertie of wil, holines and righteousnes, whereby they might be conformed and like to god, as it is saide: *He sawe all that hee had made, and lo, it was verie good.* And of the good Angels it is said, *Psal.* 103.20. *Ye his Angels, that excell in strength, that do his commaundement, in obeying the voice of his word.* Mat. 18.10. *Their Angels alwaies beholde the face of my father which is in heauen.* Mat. 22. *The elect shall be in the resurrection as the Angels of god in heauen.* Luc. 9. they are called *holie.* Likewise, *Isai.* 9. *Seraphin,* that is, flaming or shining, namely with puritie and diuine wisedome, and with the loue of god. *But of the bad Angels* it is saide, *John.* 8. *Hee abode not in the truth.* And in the epistle of Iuda, *The Angels which kept not their first estate, but left their owne habitation.*\n\n[^8]Now as these former, to bee spirites, finite, created by God of nothing, and created good and holie, are in the Scripture deliuered as common both to good and bad Angels: So also the Scripture deliuereth those things, whereby a huge and exceeding difference appeareth betweene them. *For the good Angels by the especiall grace of their Creator were so confirmed and established in that sanctitie and blessednes, wherein they were created, that albeit they serue their Creator with an exceeding and most free wil, yet can they neuer reuolt from him, or fall from that state of righteousnesse and felicitie, wherein they stand.* Wherefore 1. Tim. 5. *They are called elect Angels.* Mat. 18. *They are saide alwaies to beholde the face of the father: Of those who are elected to euerlasting life,* it is said, Math. 22. *That they shalbe like the Angels.* And this perseueraunce in their state they haue, not by the peculiar excellencie and vertue of their nature; as it is saide, *Job.* 4.18. *He found no stedfastnes in his seruaunts, and laid follie vpon his Angels:* But of the meere and free bountifulnes of God towards them, by the sonne of God keeping and guiding them, that they may be ioined to him as to their head, and remaine together with elect men the euerlasting Church and Temple of God, magnifiyng and praising God for euer. *Colos.* 1. *All thinges consist in him.* Likewise, Ephes. 1. *It hath pleased the father to gather together in one all thinges both which are in heauen, and which are in earth in Christ.*\n\n[^9]The good Angels were both created and confirmed 1 *Euerlastingly to knowe and magnifie God for his goodnesse, and bountie towards them and mankind.* Psal. 103. *Praise the Lord al ye his hosts.* Isa. 6.5. They crie: *Holie, holie, holie the Lord of hosts, the whole earth is ful of his glory.* And Luc. 2. *They laud & praise God for the manifestation of the Messias.*[^10] 2 *To be the ministers of god for the accomplishing and maintaining of the safetie and saluation of the chosen,* when as God by them declareth his wil, deliuereth the godly out of daungers, defendeth them against the Diuels and wicked men: *Or also to punish the wicked, who oppugne the Church.* Psalme. 34.7. *The Angel of the Lord pitcheth rounde about them that feare him, and deliuereth them.* Psalm. 91.11. *He shall giue his Angels charge ouer thee, to keepe thee in all thy waies.*[^11] Nowe although the wicked also and reprobate are defended by the Angels, and receiue other benefites not seldome at the handes of God: as *John.* 5. *When after the waters of Bethesda had been troubled by an Angel, whosoeuer then first stepped in was made whole of his disease:* Yet these benefites stretch no further than the commodities of this life, and as other thinges which befall vnto the wicked in this life, whether good or bad, are turned to their destructiō, but serue for the defence & deliuery of the chosen, for whose sakes, God oftentimes, like as he punisheth the wicked, so also enricheth them with his benefits.[^12] The ministerie then and gard of Angels properly belongeth to the Saintes and chosen, vnto whom that beeing lost by sinne, is restored by the merite and benefite of Christ. For hee is the heade of the Church which consisteth of Angels and men, restoring that good will and coniunction (which is betweene the members of the same bodie) betweene men and Angels, and vsing at his good pleasure the ministerie of Angels to safegard and defend his. *Eph.* 1. *That hee might gather together in one all thinges which are in heauen and in earth, in Christ.* Psalme. 97. and Hebrewes. 1. *Let all the Angels of god worship him.* Math. 13. *Hee shall send his Angels.* Heb. 12.22. *Ye are come vnto the mount Syon, and to the Citie of the liuing god, the celestiall Jerusalem, and to the companie of innumerable Angels.* And Gen. 28.12. *Jacob sawe a ladder which reached from earth to heauen, on which the Lorde stoode, and the Angels went vp and downe by it:* which signified Christ, God & man, the Mediator. *John.* 1.51. *Ye shall see heauen open, and the Angels of god ascending and descending vpon the sonne of man.*\n\n*Now god doth manie things by Angels,* and sometimes by many together, which he coulde as wel doe either without them,[^13] or by anie one of them: *Partlie in fauour and regard of our infirmitie;* which vnlesse it see it selfe inuironed with many succours, defences and instrumentes of his diuine power and bountifulnes, falleth presently to doubting of the prouidence, safegard, and presence of god: as it is manifest by the example of Elisaeus seruant. 2. *Kings.* 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels: *Partly to shewe his power also ouer his Angels, who vseth their labour and ministerie as his pleasure.* Hereof, 2. Thes. 1. *The Angels are called the powers of the lord Jesus when he shal shew himselfe frō heauen,* that is, by whō he exerciseth his power. Likewise, *Ep.* 1. *& Colos.* 1. *They are called principalities, might, powers, dominions created by the sonne of God, subiect vnto him being exalted at the right hand of God:* Because by them he sheweth and exerciseth his principalitie or rule, might, power, and dominion. Likewise, *Psalm.* 103. *&* 148.1. *King.* 22. *Apoc.* 19. *The host of the Lord, and the host of heauen:* Because both the number of them is huge and great, and God ruleth ouer all of them, as a Captain ouer his souldiours, and doth by them whatsoeuer he will. Hereof also are they called *Cherubins,* that is, flying or winged, because they performe and execute, with all readines and celeritie the hostes and commaundementes of god, and doe each their owne partes and dueties. Wherevpon wee pray, *Let thy will be done in earth as it is in heauen.* They are also called gods. *Psal.* 8. & *Heb.* 2. Because the nature, and Maiestie of god shineth in their strength, vertues, functions, and maruelous woorkes. Which is also signified both by the name of *Gabriel,* that is, the strength of god; & by the name of *Raphael,* that is, the medicine of god. For the same cause also the name of *Michael,* that is, who is like god, *Dan.* 10. *&* 12. in the Epistle of Iude, and in the Reuelation, cap. 12. *Is giuen to the son of God and an Angel, who is called the Archangel,* either because the sonne of god is head of the Angels, or because god doth according to that measure, which seemeth best to him, distribute his giftes to the Angels, and shewe forth his powerfull operation by them.\n\n### Of euil spirits or Angels\n\n*They which now are euill spirites or Angels, although they also were at their creation good, and adorned by God with the same holinesse, and righteousnes, and blessednesse, wherewith the rest were: yet notwithstanding by their own will, & that free, & therefore by their owne fault, they auerted themselues from GOD, and reuoulted from his loue and from obedience due vnto him,* so that they left the habitation of God, and no longer continued their conformitie with God, but euer burne with a horrible hatred of GOD and men, and, that they maie despite GOD, force men to sinne, and by force and sleightes attempt to cast all downe head-long into destruction. 2. *Pet.* 2.4. *God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darkenesse, to bee kept vnto damnation.* And Iude. *The Angels which kept not their first estate, but left their owne habitation, hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie.* Ioh 8.44. *Yee are of your father the Diuel, and the lustes of your father yee will doe. He was a murtherer from the beginning, and abode not in the trueth. When he speaketh a lie, then speaketh hee of his owne: for hee is a lyar, and the father thereof.* 1. Iohn 3.8. *Hee that committeth sinne, is of the Diuell: for the Diuell sinneth from the beginning.* Iohn 13. *Satan entered into Judas.* Actes 5. *Satan filled Ananias heart, that hee shoulde lie vnto the holie Ghost, and keepe awaie part of the price of the possession.* Ephes. 2. *According to the course of this woorlde, and after the Prince that ruleth in the aire, the spirite, that nowe woorketh in the children of disobedience.* 2. Thessal. 2. it is saide of Antichrist: *Whose comming is by the woorcking of Satan with all power and signes, and lying woonders, and in all deceiueablenesse of vnrighteousnesse among them that perishe, because they receiued not the loue of the trueth, that they might bee saued.* And therefore hee is called the wicked, 1. *John* 3.12. *Caine, which was of the wicked.* Ephes. 6.16. *That yee maie quench al the fierie dartes of the wicked.* And euerie where in the Scripture hee is called *Satanas,* that is, the aduersarie of god and men. 1. *Chronic.* 21.1. *And Satan stoode vp against Israel, and prouoked Dauid to nomber Israel.* And he is in like maner called, *Diabolus, Diuel*) because hee depraueth the woorde of God, and is a slanderer of men, as in Paradise, & *Job.* 1. & 2. *And the Dragon or old Serpent.* Reuel. 12. & 20. because speaking by a Serpent in Paradise he seduced mankind through his subtilty, neither ceaseth he to seduce them stil: *Gen.* 3.2. *Cor.* 11. *Apoc.* 12. *The great Dragon, that olde Serpent, called the diuell and satan, was cast out, which deceiueth all the world.* Again, *The accuser of our brethren which accused them before our GOD day and night.* And Cap. 9. he is called *Abaddon* and *Apollyon,* that is, destroieng. He is also called *the God of this woorld, blinding the eies of vnbeleeuers.* 2. Cor. 4. *and the Prince of the woorlde.* Iohn 12.14.16. both for his power and forcible woorking, which hee sheweth on the wicked, and for that tyrrannie which he exerciseth against the godly also by gods permission; as withal for that obsequie, homage and obedience, which is done him by the wicked, euen those who professe the woorshippe of the true God. *Ephes.* 6. 1. *Pet.* 5. 1. *King* 22. 1. *Cor.* 10. *Joh.* 8.\n\n[^14]By these places is made manifest the impiety of the Manichees, *who fained two causes, or two Gods coeternall, the one good, whom they called the light and minde; the other euill, whom they termed the darknesse and matter, the former whereof had created good natures, the latter bad:* abusing those testimonies of Scripture, where the Diuel is called *the god and prince of the world, the father of the wicked, autor of sinne and death, the power of darkenesse.* And standing most of al on this argument, *that a good God should not make the cause of euill.* For neither hath the Diuell any more power either ouer the godly or ouer the wicked, or ouer other creatures, for which he is called *the prince & god of the world,* than is granted him of God, as appeareth by the first and second chapter of the story of Iob, and *by the inuasion of the swine,* Mat. 8. Neither is the creation of the wicked, but the corrupting and enforcing of them to euill, attributed to the Diuell. Neither is there any neede, least God should be made autor of sinne, to make another God of the Diuell, seeing the Scripture teacheth of Diuels and men, that both were created good and holy by God; but the Diuel reuoulting from god and seducing men, corrupted both himselfe and men.\n\nAnd *although of their owne proper and free will they rush and bend themselues against God:*[^15] *yet by the iust iudegement of God they are so for saken and abiected of him, that they are without all chaunge, or alteration vnrecalabite euill, and subiect to euerlasting tormentes.* Wherefore Iude saith, that *they are reserued by GOD in euerlasting chaines vnder darekenesse.* And Christ, *Matth.* 25. *Goe yee cursed from mee into euerlasting fire, which is prepared for the Diuell and his Angels.* For though doubtlesse these euil spirits, were euen from their fall dispoiled of the celestiall habitation and blessednesse: yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment: as contrariwise the felicity and glory of the Godlie shall then at length, after the resurrection of their bodies, bee in all respectes consummated and made perfect. Therefore 2. *Pet.* 2. and in Iude, these spirites are saide *to bee reserued vnto damnation and the iudgement of the great day.* And Mat. 8. *They complain that Christ came to trouble them before their time.*\n\nFurthermore GOD permitted them to fall into this wickednesse,[^16] *not onelie thereby to shew his wrath against sinne in their euerlasting paines: but also to punish by them in this life the wicked, and also to chastice or trie and exercise with temptations the elect.* For *fire is saide to bee prepared for them from euerlasting.* Matth. 25. And 1. Sam. 16. vers. 18. *The euill spirite of GOD came vpon Saul, and vexed him.* Psalm. 78.49. *Hee cast vpon the Aegyptians the fiercenesse of his anger, indignation and wrath, and vexation by the sending out of euill Angels.* But Iob, cap. 1. vers. 2. is deliuered to bee afflicted of Satan, for the trial of his constancie. Luc. 22.31. *Satan hath desired you to winnowe you as wheat.* 1. Thessal. 2. *Wee woulde haue come vnto you, but Satan hindered vs.* 2. Corint. 12.7. *Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations, there was giuen vnto mee a pricke in the flesh, the messenger of Satan to buffet mee, because I should not bee exalted out of measure.* 1. Thessal. 3. *Least the tempter hadde tempted you in anie sort, and that our labour had beene in vaine.* And Matth. 4. *Christ himselfe is tempted of Satan:* and therefore verily is hee called *the tempter,* for that hee solliciteth and inicteth men to sinne and to reuoult from God, both by offering outwarde occasions of sinnes, as also by stirring vp the cogitations and inward motions of the wil and hart.\n\n[^1]: 1 Angels, spirites or incorporeal substances.\n[^2]: The Angels themselues are not seene, but the bodies or shapes which they take.\n[^3]: The error of the Sadduces.\n[^4]: 2 Angels, finite both in nature, and in properties.\n[^5]: 3 They were created.\n[^6]: Moses made mention of the Angels in general, though not in particular.\n[^7]: 4 They were created in holynes.\n[^8]: 5 And confirmed therein.\n[^9]: 6 To worship and magnifie God.\n[^10]: 7 To be the ministers of God for the sauing of his chosen.\n[^11]: They serue also for the wicked.\n[^12]: They are the ministers of the Elect, by Christ.\n[^13]: Why God vseth the ministry of Angels, beeing able to bring what hee will to passe whithout them.\n[^14]: The refutation of the Manichees, who held two first causes.\n[^15]: The euill spirits are vnchangeablely euil and damned.\n[^16]: The causes why God permitted them to fall."},{"number":109,"title":"OF GODS PROVIDENCE","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[27,28],"paragraphs":[],"clauses":[],"items":[],"text":"[^1] THE Doctrine which entreateth *of gods prouidence,* is ioyned with the place which entreateth *of the creation:* Because the prouidence, that is, the preseruation and gouernement of thinges, *dooth not differ from creation in the thing it selfe:* for that there is but one and the same wil or power, or action of God, whereby things both beginne to be, and continue: *but they differ in consideration onelie.* For *the omnipotent will of GOD is called creation,* in respect of the beginning, when thinges by the force and power of his will tooke their beeing: *it is called prouidence,* as by the selfe-same power thinges are preserued. Wherefore prouidence is the continuaunce and accomplishment of creation, or creation it selfe continued and perpetuated. For as no thinges would euer haue bin except GOD hadde created them: so neither woulde they retaine and keepe their beeing, neither their force of woorking, neither the verie operation it selfe or motion, if GOD did not preserue and mooue them effectuallie. And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation, and from hence reasoneth for Gods prouidence. And GOD is called Iehoua, not onelie because hee once gaue to euerie thing both small and great, their beeing, but also, because hee maintaineth it in all, ruleth and mooueth them so, as that hee not onelie seeth, what is doone in all things, but also causeth and inclineth them, to doe this, which he from euerlasting would euery of them to doe. And by this his prouidence hee gouerneth, administreth, ruleth and preserueth all thinges, that they be not brought to confusion.\n\nBut albeit there be more in number, and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing, and therefore the Philosophers doe more acknowledge that, than this: yet *by reason of the pride of mans heart,* which hardly suffereth all good to be ascribed vnto God; *by reason of the iudgement of our sense,* vnto which most things seeme to go by fortune, especially the wils of men: *by reason of the knowledge of Gods prouidence, darkened by the fall of man; by reason of our desire of auoiding and declining by anie meanes gods fight and Judgement; by reason of the small compasse of mans minde, and vnderstanding;* whereby when men measure God, they cannot easily imagine in him, the gouernment of al things in the woorlde, as being partly hard or impossible, and partly as vnwoorthie of God: and lastly *by reason of confusions & sins,* al which euils would seeme to haue God their author, if it should be granted that God gouerned all thinges; we find experience euerie one both in our selues and others, how hardly the true Doctrine concerning Gods prouidence getteth place in the minde; and that naturall light sufficeth not to the right vnderstanding thereof, so great varietie of opinions and errors concerning this point of doctrine dooth sufficiently declare. Now there are of these, three sorts especially.\n\n1 *The Epicures will haue either no prouidence at all,*[^2] *or onely of those thinges which are, and are doone in the lower partes of the world.*\n\n2 *The Stoickes haue deuised in steede of prouidence an absolute necessitie and order of all thinges, being in the verie nature of things, whereunto not onlie al other things, but god himselfe also is subiect.*\n\n3 *The Peripatetiques did imagine, that God indeede dooth beholde and vnderstand all thinges: but yet dooth not order and rule all thinges, but mooueth the celestiall motions, and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature: but the operations themselues or motions depend of the matter and of the wils of men:* that is, they will haue the prouidence of GOD to bee a prescience or foreknowlege in god of al things, but not a will decreeing, causing, and ruling al things.\n\nContrarily, The Church teacheth out of the worde of God, *that nothing is extant and commeth to passe in the whole world, but by the certaine and definite, though yet most free and most good counsail and purpose of God.* Which that it may the better bee vnderstoode, these three questions are to bee considered.\n\n1 *Whether there be any prouidence of God.*\\\n2 *What the prouidence of God is.*\\\n3 *Why the knowledge thereof is necessarie.*\n\n## 1 WHETHER THERE BE ANY PROVIDENCE OF GOD\n\n[^3]It is manifest that they who deny Prouidence, take away religion and the whole woorshippe of God. For if God dooth not respect and rule humane affaires, then neither were good things to be desired of him, neither were hee to be praised for them receiued, who doth not giue them: neither his anger to be feared, who doth not punish: neither were we to liue according to his will, who requireth not obedience, nor maketh or keepeth anie difference betweene the good, and bad. These therefore are the first and most knowen, and most certaine grounds and principles of al religion: That there is a God, and that there is prouidence: that is, that God knoweth and ruleth those thinges which are, and are done in the world, and especially mankinde, as beeing the chiefe and principall part of the world. Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges, as if their own conscience did not conuince euerie man of it: but that it might the more confirme in vs the beleefe & perswasion of a thing most certaine, and most necessary to be knowen, & teach vs that which men know not of it, and correct that which they vnderstand amisse.\n\n[^4]There are two sorts of arguments & proofs whereby is confirmed *that there is a prouidence of God.* First it is proued by testimonies of Scripture. *Act.* 17.21. *He giueth to al life & breath, and all thinges:* and a little after, *In him wee liue and mooue and haue our being.* Matth. 10.29. *Are not two Sparrowes sold for a farthing, and one of them shal not fall on the ground without your father? Yea and all the haires of your head are numbered:* Like to these are found infinite testimonies in the Scripture, not onely as concerning the generall rule, but also as concerning particular examples. For there is almost no point of heauenly Doctrine, which is more diligently inculcated & vrged in the old Testament, than the Doctrine *of Gods prouidence.* So in *Jer.* 27. God reasoneth from the generall to the particular, that is, from the rule it selfe to the exāple. The general is, *I haue made the earth, the man, and the beast that are vpon the ground, and haue giuen it vnto whom it pleased me.* And presently he adioyneth the particular: *Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant.*\n\nMoreouer *the prouidence* is confirmed by reasons:[^5] which are in such sort Philosophicall, as that also the Scripture often vseth the same. Of these there are two sorts, whereof one demonstrateth the thing that is in question, from the woorkes or effectes of GOD: the other from the attributes or properties or nature of God, whereon as their proper cause those effects depend. *Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god.* For by these, as being more knowen vnto vs, we learne and knowe the cause it selfe, euen the nature and properties of God: then after wee knowe the cause, we returne backe againe from it to the effectes, and demonstrate them by this, and haue distinct and perfect knowledge thereof. And both these proofes, and reasons are demonstratiue, necessarily and irrefragably proouing that which is in question, and common to Philosophy with Diuinity. But the properties and workes of God are better knowen of them which are in the Church, than of them which are without. And furder the prouidence of God is proued almost by the same arguments, whereby it is shewed that there is a God.\n\n### The reasons drawen from the workes or effects of God, for proofe of his prouidence\n\n1 *THE order which is in the nature of things,* that is,[^6] the most apt disposing of all the parts, & the succession of motions and actions continuing by certaine and perpetual Laws and courses, and seruing for the preseruation of the whole, and for those ends, whereunto thinges were ordained. This order proceedeth not from a mere sensible nature, neither commeth it by chance or fortune: but contrarie, hee must needes be most wise, who appointed and setled this order in the nature of things, and so he also, who by his prouidence gouerneth and ruleth nature. *Psal.* 8 19.135.147.148.\n\n[^7]2 *The minde and vnderstanding which is in Angels and men.* Man, which is as it were a litle worlde, is ruled by a minde and vnderstanding: much more then is the great woorlde gouerned by diuine prouidence, as in the administring whereof more wisedome is required. Whence it is saide, *Psalm.* 94.9. *Hee that planted the eare, shall hee not heare? Or hee that formed the eie, shall he not see?*\n\n[^8]3 *The naturall notions of principles engraffed in our minds, o the Lawe of nature, or the difference betweene thinges honest and dishonest.* He that hath engraued in the mindes of men the rule of directing their life, hee will haue men to liue according to that rule, and therefore respecteth & gouerneth their life, actions, and euentes. But God hath engraued in the mindes of men such a rule, whereby to discerne that which is honest from thinges dishonest. Therefore hee is both the beholder and iudge of mans life. *Rom.* 2.12.13.14.15. *As manie as haue sinned without the Lawe, shall perish also without the Lawe: and as manie as haue sinned in the Lawe, shall bee iudged by the Lawe. (For the hearers of the Law are not righteous before God, but the doers of the Lawe shalbe iustified &c.* And PLAVTVS saith, *There is verilie a God, who both heareth and seeth what we doe.*\n\n[^9]4 *The terrours and tormentes of conscience in the wicked, which generally ensueth vpon sinne committed by them.* These feares cannot bee stroken into any without some intelligent and vnderstanding nature, which beholdeth and respecteth all humane affaires, especially seeing the wicked cannot escape. Therefore there is some reuenger of sinnes and wickednesse, who is God, and who inflicteth those horrours, and also who knoweth and regardeth all thinges, euen the secrets of men. *Rom.* 1.18. *The wrath of God is reueiled from heauen against all vngodlinesse, and vnrighteousnesse of men.* And Iuuenall writing vnto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousoning and periured Merchant: *Why,* saieth hee, *doost thou thinke such fellowes to haue escaped, whose minde beeing conscious and guiltie of the deede possesseth them with astonishment, &c.*\n\n5 *Rewardes and punishmentes.*[^10] He that at all times and in all places adorneth vertue with rewardes, and draweth the wicked to punishment, hee must needes rule all mankind by his prouidence. But God yeeldeth more pleasant successes and euents to the good, which liue with moderation, and soberly, euen to those that are without the Church, and punisheth hainous offences with grieuous punishmentes in this life: yea when men winke at them: Therefore GOD ruleth and iudgeth the whole worlde by his prouidence. *Psalm.* 58.10. *The righteous shal reioice, when hee seeth the vengeance: hee shall wash his feete in the blood of the wicked; And men shall say, verilie, there is fruite for the righteous, doubtlesse there is a God that iudgeth in the earth.*\n\n6 *The order and preseruation in common-weales.*[^11] He that ordereth and setleth the Empiers and states of the whole woorlde, preserueth and mantaineth them against the power, hatred, sleights, furies of Diuels, tyraunts, & wicked men, and at his pleasure altereth and translateth them; it must needes bee that hee taketh care of, and guideth the affaires, counsels, and actions of men. But it is God, who alone is able to perfourme, and doth perfourme these thinges: for none besides him is mightier than the Diuell; and the order of common-weals & kingdomes doth alwaies continue. Therefore god gouerneth all thinges by his prouidence. *Prouerb.* 8.15. *By mee kings raigne, and Princes decree iustice.* Dan. 4.14. *That liuing men may knowe, that the most High hath power ouer the kingdome of men, and giueth to whomesoeuer he wil, & appointeth ouer it the most abiect among men.* And Tully saieth in a certaine Oration, *Common-weals are gouerned far more by the aide and assistance of God, than by mens reason and counsel.*\n\n7 *The vertues, & singular gifts, or heroicall instinctes,*[^12] *and the excellencie of artificers, which God bestoweth for the good and preseruation of mans societie.* And these things are far greater than that they can proceede from a thing mere sensible without vnderstanding, and more excellent than that they should bee giuen of nothing or gotten by men; Nay rather, when GOD wil doe thinges for the preseruing of mans society, hee giueth vs men endewed with heroicall and noble vertues, inuentours of arts and sciences, princes valiaunt, good, and wise, and other the like fit and able instruments: and contrary, when he wil punish vs for our desertes, hee taketh away againe such profitable and preseruing instrumentes from vs. Therefore there is some disposer of these good things, and so the gouernour of humane affaires. *Esdr.* 1. *The Lord stirred vp the spirit of Cyrus.* Isai. 3.2. *The Lord taketh away the strong man, and the man of warre, the Judge, and the Prophet.*\n\n[^13]8 *The prediction and signification of euentes, or of things to come, and the execution or accomplishment thereof.* Hee that of himselfe dooth fore-shewe certainely vnto men thinges to come, doth not only foresee those things, but also causeth them, and hath the whole nature of things so in his power, that nothing can be done without his wil and pleasure. But God alone doth of himselfe certainly fore-shewe thinges to come. Therefore he doth not only foresee them, but also causeth them, and therefore gouerneth humane affairs. *Numb.* 23.19. *Hath hee saide, and shall hee not doe it?* And Tullie saith:[^14] *Are there gods, and doe they not signifie or foretell things?*\n\n[^15]9 *All things in the whole world, both great and small, are not onlie ordained, but are also done and tend to their certaine and appointed end.* Therefore it is God, who by his wisedome, and power as he destineth al things to their ends, so also dooth bring them thereunto.\n\n### Reasons drawen from the properties or nature of God\n\n[^16]1 *THere is a god. Therefore there is prouidence.* For that God should not rule and gouerne the world created by him, hath flat repugnancy with the nature of God, (for the world can no more consist without God, than be created without him) and they who deny prouidence, deny God to be God, and take away al religion.\n\n2 He is omnipotent,[^17] who hath al things so in his owne power, that with euery thing he may doe what he wil, and without his wil nothing can be done. But God is omnipotent. Therefore he hath the whole nature of thinges in his power, and effectually moueth and gouerneth al things at his owne pleasure.\n\n3 It is the property of a wise gouernour,[^18] to let nothing of that, which he hath in his power, to bee doone without his wil and counsail. God is most wise, and hath al thinges in his power, and is present with them. Nothing therefore is done in the world without Gods prouidence.\n\n4 God is most iust, and iudge of the world.[^19] Therefore he, in ruling the woorld, giueth rewards vnto the good, and inflicteth punishments vpon the wicked.\n\n5 God is most good. But that which is most good,[^20] is most communicable: Therefore as GOD of his infinite goodnesse created the woorlde, so by the same his goodnesse dooth he preserue, administer, and rule the woorlde created.\n\n6 *Euerie positiue thing, and all good is from God,*[^21] *as the first cause and chiefe good.* But not only substaunces, but all their motions and actions are a certaine positiue thing & good. Therefore all motions also haue God their first cause, and are done by his wil.\n\n7 *Hee that will the ende or consequent of anie euent,*[^22] *will also the meane or euent which goeth before.* But GOD will the ends of all things which are doone. Therefore he will also all precedent euentes, either simply and absolutely, or in some sort and respect.\n\n8 *God is the first cause of al things.*[^23] Therefore all thinges depend on him.\n\n9 *An vnchangeable prescience or foreknowledge dependeth of an vnchaungeable cause.*[^24] *God foreknoweth all thinges vnchangeablie from euerlasting.* Therefore this his foreknowledge must depend of an vnchaungeable cause. But there is no vnchangeable cause beside the wil of God. Therefore al things depend and are gouerned of the wil of God.\n\n## 2 WHAT THE PROVIDENCE OF GOD IS\n\n*The prouidence of god is the eternal, most free, vnchaungeable,*[^25] *most iust, wise, and good counsail of god, whereby he worketh al good thinges, and permitteth also euil thinges to bee doone, and directeth al things both euill and good to his glorie, and the safety of his chosen.*\n\n[^26]1 By the name of *counsell* is comprehended, *An vnderstanding, or prescience and foreknowledge of things to come or to be done, & of the causes* for which they are, or are not to be doone: Likewise *a will effecting or woorking a thing for certaine causes, and that in due time and order.* Prouidence therefore is the prescience, and forcible wil of God. *Psal.* 33.11. *The counsel of the Lord standeth for euer.* Isaie 46.10. *My counsel shall stand. Prescience* is a knowledge, whereby God knew from euerlasting not so much what himselfe was or is to doe, as what not himselfe, but others, would and wil doe, as sinnes. And this prescience belongeth to vnderstanding. *Prouidence & Predestination,* though they agree in this, that both are of those things only, which god himselfe purposed to do, yet they differ: because *prouidence extendeth to al things and to al the works of god: but predestination is extended properly to those creatures only which are endued with reason. Predestination is the most wise, eternall & vnchangeable decree of God, whereby he deputed & destined euery man, before he was created, to his certaine vse and end.* God predestinated no man to commit sinne, though he foreknew sinne before.\n\n[^27]2 *That this counsel is eternal cannot bee denied:* because seeing neither the ignorance of any thing, nor encrease of knowledge, nor change of wil falleth into God, it is certain that he knew and decreed al things from euerlasting. *Pro.* 8.22. *The Lord hath possessed me in the beginning of his way.* Isa. 46.10. *Which declare the last things from the beginning, & from old the things that were not done.* Ephes. 1.4. *Hee hath chosen vs in Christ before the foundation of the woorlde.* 1. Corint. 2.7. *Wee speake the wisedome of God, which hee had determined before the world.*\n\n[^28]3 *Most free;* that is, a decree which was made from euerlasting of all thinges and euentes, as it pleased him of his greate wisedome and goodnesse, when hee had perfect power otherwise to haue directed his counsell, or else to haue omitted it, or to haue done thinges otherwise, than hee decreed to doe them by his counsel. *Psal.* 115.3. *Hee doth whatsoeuer he wil.* Ier. 18.6. *As the clay is in the potters hand, so are you in mine hand.*\n\n4 *Vnchangeable*) Because neither error of counsell,[^29] nor any change or mutation falleth into god: but what he hath once decreed from euerlasting, that as beeing most good and right doth he bring to passe. 1. *Sam.* 15.29. *The strength of Israel wil not lie nor repent.* Mal. 3.6. *I am the Lorde, I chaunge not.*\n\n5 *Most wise*) This is shewed both by the woonderfull course of things and euents in the world,[^30] and by the scripture it self. *Job.* 12.13. *With him is wisedom and strength, he hath counsel and vnderstanding.*\n\n6 *Most Just*) Because the wil of God is the onely fountaine and the chiefe rule of all iustice manifested and declared in the Lawe. Whatsoeuer therefore GOD will,[^31] or hath decreed, or doth woork, it is simply and in it selfe iust, whether we know or not knowe the manner, how it is iust. 2. *Chro.* 19.7. *There is no iniquitie with the Lord our God, neither respect of persons.* Dan. 9.14.\n\n7 *Whereby god worketh*) This is added, that wee maie knowe the counsel of God not to be idle,[^32] but effectual and forcible in working. For god not only once created things & bestowed on them a vertue and force whereby to work, but also doth preserue and moue, by his presence and continual working, al things at his pleasure. No creature, whether great or smal, can either be, or moue, or do or suffer anie thing, except God effectually preserue, moue and gouern it. *Act.* 17. *In him we liue, and moue, & haue our being.* And God worketh al things by his sole and eternal wil, without any labour or motion. For to wil, in him, is both to be able, and to do: and contrary, his power and action is his very eternal and vnchangeable wil. For in god the wil is not disioined from his efficacy and woorking, as it commeth to passe in creatures.\n\n*The working or operation of God is two-fold. General,*[^33] whereby hee susteineth and gouerneth al things especially mankind: *special,* wherby he beginneth the saluatiō of his chosē in this life, and perfecteth it in the life to come. 1. *Tim.* 4.14. *God is the sauior of al men, specially of those that beleeue.* Ro. 8.14. *As many as are led by the spirit of god, they are the sons of god.* An other diuisiō there is of gods working, wherby it is diuided *into immediate,*[^34] *and mediate working.* Immediate working is, *when beside, or contrarie to the meanes and order setled by him in nature he woorketh what he will;* as in all miracles which are described and declared to this end, that we might learne that God dooth woorke most freely, either by meanes or without them. For that all those miracles are not wrought without diuine power, both experience teacheth vs (in asmuch as they cannot bee wrought by the power of any creature) and the Scripture witnesseth, as *Psalm.* 136.4. *Which onely dooth great woonders.* Exod. 8.19. *This is the finger of God.*\n\n[^35]Mediate woorking is, *when God by creatures or second causes produceth those effectes, to which those creatures, or causes, are by the accustomed and common order of nature fit, and so made of God,* as when he susteineth vs by nourishments: *Deutr.* 8 3. and driueth away diseases by medicines. *Isay.* 38.21. *Take a lump of drie figges and lay it vpon the boile, and he shall recouer.* So likewise God by his worde written, read, heard, sheweth vnto vs both his will & himselfe. *Luk.* 16.29. *They haue Moses and the Prophets: let them heare them.*\n\n[^36]Moreouer *the mediate woorking or action of God is doone sometimes by good, sometimes by vitious and sinfull instruments, as wel naturall as voluntary:* Yet in such wise, that the work of God in them and by them, is alwaies most good, most iust, and most holy. For the goodnesse of gods works depend not vpon the goodnesse, wisedome, and rightnesse of the instrument, but of god. *As touching good instruments, that by thē God worketh verie wel,* there is no controuersie among the Godly: *but of euill instruments,* all thinke not the same. Neuerthelesse yet, except we wil deny 1 *the trials and chastisementes of the Godlie,* or 2 *the punishmentes of the wicked, which are doone by the wicked,* both *to bee iust, and to proceede from the will, power, and efficacie of God;* as also 3 *the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde, to be the giftes and blessings of God;* that is, except we will deny that God is a iust iudge of the world, and power-full in operation, and the efficient of all good thinges; wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments. So God, *Numb.* 23.8. *blesseth Israell by Balaam.* Deutr 13.3. *tempteth the people by false Prophetes.* 1. Sam. 16.14. *vexeth Saul by Satan.* 2. Sam. 15 12. *punisheth Dauid by Absalon.*\n\n8 *He worketh al good things*] Euen in all creatures,[^37] both great and small, hee woorketh good things, so that not onely hee doth engender and preserue in them a generall power and force of woorking, but doth also effectuallie moue them, so that, without his will being effectuall and woorking, that power and force neuer in any thing sheweth forth it selfe, or is brought into act, that is, not onlie all force of working, but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer.\n\nFor by the name of *good* are vnderstood,[^38] 1 *The substances and natures of thinges.* 2 *Their quantities and qualities, forces or powers, or inclinations.* 3 *Habits and faculties of the minde conformed to the will of God.* 4 *Motions, actions, and euents,* as they are motions, and agree with the Law of God. 5 *Punishments, as they are the execution of gods iustice, and are inflicted by god the most iust and righteous iudge of the world.* All these, since they are either things created of God, or some thing ordained by him and agreeing with his diuine Lawe and iustice, they must needes both partake of the nature of good, and proceed from god their efficient, and by his prouidence continue and be directed.\n\nFurder,[^39] whereas al thinges are saide to be done by the prouidence of God, we vnderstand both things past euen from the beginning of the woorlde, & thinges present and thinges to come euen to all eternitie. *Isay.* 46.9. *Remember the former thinges of olde, for I am god, and there is no other god, and there is nothing like me, &c.*\n\n9 *He permitteth also euill things to be doone.*[^40]] *Euill is twofolde, the one of crime or offence, which is sinne; the other of pain or punishment,* which is euerie destruction or affliction, or forsaking of the reasonable creature inflicted by God for sinne. Example of each signification & meaning is. *Jer.* 18.[^41] *If this nation against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them.* But now because *the euill of paine or punishment, being the exequution of the Law, and declaration of Gods iustice, is indeed a natural euil, as it is a destruction of the creature, but is in a consideration a moral good, as it is agreeing with the order of gods iustice:* this sort of euils also not onely as it is an action or motion, but also as it is a destruction or affliction of sinners, is to bee ascribed to God as autor & efficient thereof: 1 *Because hee is the first cause & efficient of al good things* (now all euill of punishment or pain, as it is a punishment, dooth partake of the nature of morall good, because the law and order of Gods iustice requireth the punishment of sinne) 2 *Because it is the part of a iust iudge to punish sinne: But God is iudge of the world, & wil be acknowledged the maintainer of his iustice and glorie.* 2. Chron. 19.6. *Ye execute not the iudgements of man, but of the Lorde.* 3 Because the whole Scripture with great consent referreth both the punishments of the wicked, and the chastisements and exercises, *& Martyrdomes* of the godly, as also the passion and death of the Sonne of God himselfe, which is a sacrifice for the sinnes of men, to the effectuall and forcible working of the will of God. As *Amos.* 3. *There is no euill in the Cittie which the Lorde hath not doone.* Isay. 47.5. *I the Lord make peace and create euill. Wherefore wee account in the number of good things the punishments of the wicked, and gods iudgements:* which God not onely by his vnchangeable decree wil haue doone, but also doth them by his effectuall power and will. *For although destruction be euill in respect of the creature who suffereth it:* yet is it good in respect of the Law and order of diuine iustice exacting it, and in respect of God most iustly inflicting it, & executing as it were the proper and peculiar woorke of the iudge of the worlde.\n\n1 Obiection. *Wised.* 1.13. *God made not death.* Answere. True, not before sin, when he created all things. 2 Obiect. *Hose.* 13.9. *Thy destruction is of thy selfe Israel.* Answere. True, as concerning the desert: but as concerning the effecting or inflicting of their punishments, it is from God. 3 Obiect. *He will not death.* Ezech. 18.23. & 33.11. Answere. He wil not death with a desire of destroying,[^42] or that he delighteth in the destruction, vexation, or perdition of his creature: neither would he it, or woulde effect or cause it, if it were nothing else, but a destruction and perdition. But he will it, & woorketh it, and delighteth in it, as it is the punishment of sinne, and the execution of his iustice, or the deliuerie of his Church, or a chastisement, or triall, or Martyrdome, or ransome, *Isay.* 1.24. *Psalm.* 2.4. *Prouerb.* 1.26. 4 Obiection. *Hee will that all men shall bee saued.* 1. Tim. 2.4. 2. Pet. 3.9. Answere. All men, that is, all sorts of men. For out of all sorts of men he chooseth his chosen.\n\nNow *of euil of crime or offence,*[^43] there is another consideration. For *these, as they are sinnes, or euils of crime, are not considered as good,* & S. Iames saith of them, *let no man when he is tēpted* (that is, when he is sollicited to euil) *say that he is tēpted of God.* Therefore God neither intendeth them in his counsel & purpose, neither alloweth, nor worketh, nor furdereth them: but only suffereth or permitteth them to bee doone of diuels & men; that is, doth not hinder thē from not being doone, when yet he could hinder them: partly to shew in punishing them his iustice, & partly to shew in pardoning them his mercy. *Gal.* 3.22. *The scripture hath concluded all vnder sin, &c.* And *Rom.* 9.17. *For the same purpose haue I stirred thee vp, &c.* But in the mean season the forsaking of his creature, or depriuing him of diuine light & rightnesse, & the action it selfe, which diuels & mē sinning, do against the Law & wil of God, he notwithstanding by his generall prouidence & efficacy wil & moueth, but to such an end, as doth best agree with his nature, law, iustice, & goodnesse, whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone, not by the wil or working, but by the permission of God.\n\nThe word *permission,* in this place is to bee reteined, because both it and others of the same force, are sometimes found in the Scripture. As *Gen.* 26. and 31.7. *Psal.* 105.14. But yet we must expound it aright out of the scriptures; *For God neither will, nor will not sinnes simplie, but in some respect he wil, and in some respect hee will not,* but onely permitteth them. Which that it may the better be vnderstood, we must knowe, that *in euery sin or euil of crime are two things:* namely, *the material, or subiect,* and *the formal,*[^44] that is the corruption it selfe, or defect of rightnes, sticking & inherēt in the subiect. *The subiect, is a thing positiue, or a thing of nature,* as an inclination, motion, action; & therefore dooth it partake of the nature of good, & is wrought and moued by god, but *corruption is not wrought by God,* but came vnto the subiect by the wil of diuels and men forsaking God. Wherefore *no sinne can bee, or bee imagined, which is not in some good thing, and hath adioined vnto it some consideration, and respect of good.* Otherwise God for his infinit goodnesse would not suffer it to bee doone, neither shoulde it bee desired of any, neither should at al be: so that it is truly saide, *that there cannot bee put anie thing which is the chiefe and extreme euill,* that is, such, as dooth take away good wholy: for it should not bee desired vnder some shewe and apparancie that it hadde of good, neither shoulde it haue a subiect wherein in to bee,[^45] and so shoulde destroie it selfe. But albeit euill is alwaies ioyned with good, and dooth concurre with it in the same actions or inclinations: yet these two thinges are diligently to bee seuered and discerned, neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne, or the greatest part of the gouernement of the woorlde and humane affaires bee taken from him.\n\nHeereby wee may vnderstand, *howe farre foorth god will sinne,*[^46] *how he wil not, but permitteth it.* He wil therefore sinnes, 1 *As concerning their matter,* that is, the actions themselues of men sinning, motions and inclinations to obiectes, as they are onely such, God wil, woorketh and directeth. For both they partake of the nature of good: and if God simplie would them not, they shoulde not at all bee done. 2.[^47] *As concerning the endes whereunto God destineth those actions, which are sinnes:* that is, hee wil the actions of sinners, as they are the *punishmentes of the wicked,* or *chastisementes,* or *trials,* or *martyrdomes of the godlie,* or *the Sacrifice of the Sonne of GOD for the sinnes of men.* But these endes are most good, and most agreeing with the nature, iustice, and goodnesse of GOD. Therefore GOD, the first cause of al good, will, intendeth, and woorketh these in the sinnes or actions of the wicked: and by a consequent, also the actions them-selues, which the wicked doe in sinning, and by which as meanes GOD attaineth to those endes. 3.[^48] *As concerning the withdrawing of his grace,* that is, his diuine light and rightnesse. *This withdrawing is an action, proper to god,* namely his eternall and forcible woorking will, destining whom it will, to bee forsaken. *It is also iust and holie,* because GOD is bound to none: and because it is either the exploration and triall of the creature, or the punishment of sin. And this withdrawing once beeing put, the inclinations, motions, actions of the creature cannot but erre and swarue from the Lawe of GOD, and bee sinnes.\n\n*Nowe as the inclinations, motions, and actions of sinners,*[^49] *are sinnes,* that is, are repugnant to order and nature; and swarue from the Lawe of GOD, because they are doone without the knowledge of Gods will, and purpose of obeying him: So *God neither will, nor ordaineth, nor alloweth, nor commaundeth, nor woorketh, nor furthereth them:* but forbiddeth, condemneth, punisheth and suffereth them to be committed of his creatures, and to concurre with his most iust decrees, iudgementes, and woorkes: thereby to shewe, howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne, and to manifest his iustice and power in punishing sinne.\n\nWherefore *the permission of sinne, is no idle permission,* or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked, as if they did depend onely vpon the will of the creature: but this permission is of efficacie, and woorketh. *Jt is permission, as concerning the formall cause of sinne,* that is, corruption it selfe, which the creature hath of it selfe, not by anie effection or woorking of GOD: *but it is of efficacie, and woorketh, as concerning the motions and actions of the creature sinning,* which god effectuallie will, and moueth, as also *concerning the withdrawing of his grace, & the ends,* whereunto he destineth, directeth, and bringeth the actions of them that sinne.\n\n*GOD then is saide to permitte sinne.* 1. *Because his will,*[^50] *where-by hee will haue some one woorke doone by a reasonable creature, hee dooth not make knowen vnto him.* 2. *Because hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will,* that is, to doe it to that end which GOD will, by either general or speciall commaundement. These two are signified, when GOD is saide, *to withdrawe from his creature his grace, or speciall woorking: to forsake him: to depriue him of light and rightnesse, or of conformitie with the Lawe: to leaue him in naturall blindnesse and corruption: to will and permit, that together with the action, which God woorcketh by his creatures, and is in respect of GOD most iust, the sinne of the creatures may concur,* by the comming whereof that action, in respect of the creatures is made euil, and highly displeasing god. 3. *Because notwithstanding god so moueth, inclineth, and ruleth by his secret and general prouidence the wil and al the actions of the creature so forsaken, as that by the creatures sinning, himselfe doth execute the most iust decrees of his owne wil.* For such is the liberty, wisedome, goodnesse, and power of God, that no lesse by vitious than by good instrumentes, he most wel, iustly, and holily woorketh what he wil. Neither is Gods work, by reason of either the goodnesse or badnesse of the instrument, more or lesse good: as neither the woork of wicked men, is made good, for that God dooth well vse it. For God doing in all thinges what he will, will alwaies and doth that which is right. Now that together with him woorking well the creature may also work wel, it is necessary that the special working of God therein concur with his general working, that is, that hee correct the creature by his spirite. Whenas therefore God doth moue the creature only by a generall working and not by a speciall,[^51] the creature dooth necessarily, though yet freely, swarue & defect from rightnes, god himselfe notwithstanding working holily and accomplishing by his creature the iust and good worke of his will and prouidence.\n\n[^52]If any mā demand, why then God doth not correct vitious instruments, that god vsing thē wel, thēselues also may work wel? God himselfe aunswereth him, *Exod.* 33.19. and *Rom.* 9 15. *I wil haue mercie on whom I wil haue mercie:* And Ro. 9.20. *O man, who art thou which pleadest against God? Hath not the potter power of the claie?* Rom. 11.35. *Who hath giuen vnto him first, and it shall bee recompenced?* God perfourmeth nothing of duty, but al of mercy vnto his creatures. It is free therefore to him, to doe what, and in what sort, & how far forth, and to whom he wil, according as it is saide, *Mat.* 20.15. *Is it not lawfull for me to doe as I will with mine owne?*\n\n*Permission* therefore *is the withdrawing of the grace of God,*[^53] *whereby god* 1. *when hee executeth the decrees of his will by reasonable creatures,* 2. *either doth not open his wil, whereby hee would haue that worke done, to the creature;* 3. *or doth not incline the wil of the creature, to obey his will in that action.* Or, *permission, is the secret prouidēce or wil & power of god,* 1. *whereby he effectually wil, moueth, and moderateth the motions and actions euen of men sinning, as they are actions, and punishments both of them and others:* 2. *but sinne it selfe he neither wil nor worketh: neither yet hindereth it, but in his iust iudgement suffereth it to concur with their actions.* 3. *and this also he vseth to the illustrating of his glorie.* This description *of Gods permission of sinnes* is confirmed by many places of Scripture.[^54] For first that God neither wil nor woorketh sinnes, as they are sinnes, is confessed by al the godly, and all such as are of sound iudgement: seeing both the infinite goodnesse of god cannot be the cause of euill, which hath in it no respect and quality of good, and god himselfe dooth often auouch this of himselfe. As *Psalm.* 5. *Not a god that loueth wickednes.*\n\nNeither are there fewer places of Scripture, which teach most clearly that the actions of the wicked, which they doe when they sinne, are done and ruled, though by the secret, yet by the good and iust wil of god: As *Gen* 45.8. Ioseph saith *that he was sent of god into Aegypt.* Exod. 7. and 10. & 11. Deut. 2. Ios. 11. Iud. 3. & 4. we learne, that the indurating and hardning of Pharao and other enemies of the Israelites, was wrought by the lord, & that to this end, as thereby to punish his enemies, and to shew forth his glory. 2. *Sam.* 12.11. & 16.10. and 24. 1. *Job* 12 25. *Psalme.* 119.10. *Isaie.* 10.6. and 63.17. *Lament.* 3.37. *Jer.* 48.10. *Acts* 2.23. and. 4.28. *Rom.* 11.8. & 14.23. These and the like places of holy writte doe shewe by two reasons or argumentes, *That god did not permit without some woorking also of his owne, but did effectuallie will that working of Pharaos wil and others,* whereby they opposed themselues against Israel: First, *because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD,* that is, that therefore they woulde not the dimissing of the people, or the entering of a peace or league with them, because GOD did incline their willes to this, that they should not will. Secondlie, *because these scriptures adde further the final causes of this counsel and purpose of god; euen that his enimies might be punished, and the glorie of god magnified.* For seeing God woulde the ends, he woulde also most iustly the meanes, by which hee woulde come vnto them: the kinges notwithstanding and people themselues neither respecting, nor knowing it, neither being inforced or constrained thereto, and therefore sinning, and perishing through their owne fault and demerite. Moreouer by these fewe and other infinite places of scripture, it is apparent, that God, though by his secret, yet effectual consent, motion, and instinct, doth most iustly worke those actions or workes by his creatures, which they with sinne performe: for because that they being destitute of the grace of the holy Ghost, either are ignoraunt of the will of God concerning those woorkes: Or, when they doe them, they respect not this, to execute the knowen will or commaundements of God, but to fulfill their owne lusts, against the lawe of God: Therefore they working together with God, worke ill, when God worketh well by them. *For neither do the creatures therefore sinne, for that God doth by their will and actions execute his iudgements: for then also should the good Angels sinne, by whom God sometimes punisheth the wickednes of men: but because in their action they haue no respect of gods commandement, neither doe it to that end, as thereby to obey god.*\n\n[^55]Further, that God doth in such sort permit sinne, as that he doth not illighten their minds with the knowledge of his will, or doth not bend their harts and wils, which by his arcane and secrete efficacie he inclineth whither himself listeth, vnto this, as for the obeying of God to pursue or flie these or those obiectes, that is, doth not conforme the wils of sinning creatures to his will; these sayinges of scripture witnes. *Rom.* 14. *Whatsoeuer is not of faith, is sinne.* Deut. 13. *If there arise among you a Prophet, or a dreamer of dreames, saying, let vs go after other gods, thou shalt not hearken vnto the words of the Prophet; for the Lord your god prooueth you.* Deut. 29.2. *Yee haue seene all that the Lord did before your eies in the land of Aegypt &c. Yet the Lorde hath not giuen you an heart to perceiue, and eies to see, and eares to heare, vnto this daie.* 1. Sam. 24.14. *Wickednes proceedeth from the wicked; but mine hand be not vpon thee.*\n\nLastly, in the description of prouidence it was said,[^56] *that it directeth all things both good and euil to gods glorie,* that is, to the manifesting and magnifiyng of his diuine iustice, power, wisedome, truth, mercie, and goodnes: *And to the safetie of his chosen,* that is, to the life, ioy, wisedome, righteousnes, glorie and felicitie euerlasting of his Church. And that to these ends, euen to the glorie of god, & safetie of his chosē, al the counsels & works of God, & in them also the punishments of sinne are referred of God, ought to be out of controuersie: seeing in al of them is beheld the glorie of god, & his fatherly care towards his Church. *Psalm* 19.1. *The heauens declare the glorie of god, and the firmament sheweth the work of his hands,* Isai. 48.9. *For my names sake wil I differre my wrath.* Rom 8.28. *We know that all things worke together for the best, vnto them that loue god.* Iohn. 9 3. *Neither hath this man sinned nor his parents, but that the works of god should be shewed on him.* God vseth also *sinne or corruption it selfe (which yet himselfe worketh not, but suffereth to concurre with his owne action in the wicked)* 1. *To shew forth both his iustice in punishing it, and his mercie in remitting it.* 2. *To woorke in vs a hatred of sinne, true humilitie, and an imploring of gods grace, and thankefulnes of our deliuerie from sinne and death.* Prou. 16.4. *The Lorde hath made all things for his owne sake: yea euen the wicked (but not wickednes) for the daie of euill.* Exod. 9.16. Rom. 9.17.22.23. Ezech. 16.61.62.63. Gal. 3.\n\n*We are* further *to consider the degrees of gods prouidence.*[^57] *For he respecteth indeede and gouerneth all his creatures, but especiallie mankinde,* as being the chiefe and principall amongst his woorkes, and which beeing created according to his image, he hath adorned with verie manie benefites aboue all other creatures: *And in mankinde especiallie those whom he hath elected and chosen to eternal life,* whom with the blessed Angels, he maketh one euerlasting Church, that in them he may dwell, as in his Temple and habitation, and therefore doth so guide and rule them in the whole race of their life, as that all things must serue for their safetie.\n\nNow haue we explicated and made plaine the definition of gods prouidence:[^58] whereout ariseth a *Question* greatly to be considered, which is, *whether gods prouidence extendeth it selfe to all things.* Aunswere. Yea to euery little thing dooth the prouidence of GOD extende it selfe. And that all thinges, *both the greatest, and the smallest of them are ruled by the prouidence of GOD,* and that his prouidence *is extended to all actions and motions of all creatures, euen of those that sinne, so that all thinges, whatsoeuer are done, come not to passe but by the eternall counsell and purpose of GOD, either woorking them, as they haue a respect and qualitie of good in them, or permitting them, as they are sinnes, but moderating, and gouerning all thinges, euen sinne it selfe, and directing them to his glorie, and the safetie of his chosen;* is confirmed both by verie manie testimonies of Scripture, and also by reasons drawen from the nature of God.\n\n[^59]Of the testimonies which may be alleadged for confirmation hereof, there are certaine orders and rankes. For, *some are vniuersall and generall,* which teach, that all euents vniuersally are subiect to Gods prouidence. *Some are particular,* which speake both of some particular, and certaine euents, as also of the whole specials and generals thereof. For the Scripture doth often transferre that to the whole specials & generals, which it speaketh of particular & singular examples. Wherefore it will haue all the indiuiduals & singulars of the whole specials & generals, to be subiect to the diuine prouidence of God. *Of particular testimonies some belong to reasonable creatures, or such as haue a wil in working, be they good, or bee they bad; some to those which are without reason,* whether they be thinges liuing, or not liuing. *Some likewise intreat of thinges contingent, fortuning, and casuall,* which soothly are such in respect of vs: *Some speake of necessarie thinges.* Nowe to all these heades as it were and principals, adde we some such testimonies, as are most cleare and famous: for there are infinite.\n\n[^60] *The vniuersal and generall prouidence of God* is witnessed by these, Eph. 1.11. *Hee woorketh all thinges after the counsell of his owne will.* Actes. 17.25. *Hee giueth to all life and breath, and all thinges.* Num. 23.19. *Hath hee saide, and shall hee not doe it? And hath hee spoken? And shall be not accomplish it?* Nehem. 9.6. *Thou hast made heauen and earth, and all things that are therein, the seas and all that are in them: And thou preseruest them all.* Esai. 45.7. *I forme the light, and create darkenes: I make peace, and create euill; I the Lord doe all these things.*\n\n*Of the prouidence of God ouer reasonable creatures,* the historie of Ioseph yeeldeth vs notable testimonies. *Gene.* 45.18.[^61] *You sent not me hither but God.* Gene. 50.20. *When ye thought euill against me, God disposed it to good.* Likewise, the indurating and hardening of Pharao. *Exodus.* 3.4.7.8.9.10.14. *Exodus.* 4.11. *Who hath giuen the mouth to man, or who hath made the dumme, or the deafe, or him that seeth? Haue not I the Lord? Therefore goe now, and I will bee with thy mouth.* Iohn. 9.3. it is saide, that GOD woulde that hee shoulde bee borne blinde, to whom CHRIST restored his sight. *Jos.* 11.6. *The LORD saide vnto Josua, bee not afraide for them; for to morrowe about this time will I deliuer them all slaine before Israel.* Iosua. 21.45. *There failed nothing of all the good thinges which the LORD saide vnto the house of Israell, but all came to passe.* 2. Samuel. 16.10. *The LORD hath bidden him curse Dauid.* 1. Kinges 22.20. *Who shall intise Ahab that hee may goe and fall at Ramoth Gilead,* and so foorth. *Thou shalt entise and shalt also preuaile.* Prouerbes. 21.1. *The Kinges heart is in the hand of the LORD: hee turneth it whither soeuer it pleaseth him.* Prou. 19.14. *A prudent wife commeth of the LORD.* Prou. 22.14. *The mouth of straunge women is as a deepe pit. Hee with whom the LORD is angrie shall fall therein.* Esd. 10.5. The LORD calleth the king of Assyrians the rodde of his fury. Lament. 3.37. *Who is hee then that saith, and it commeth to passe, and the LORD commaundeth it not?* Daniel. 4.32. *According to his will hee woorketh in the armie of heauen, and in the inhabitauntes of the earth, and none can staie his hand nor saie vnto him, what doest thou?* Actes. 4.27. *Herode and Pontius Pilate with the gentiles and the people of Israell gathered themselues together to do whatsoeuer thine hand and thy counsel had determined before to be done.*\n\n*Of his prouidence in creatures which are without reason whether they bee liuing or not liuing,*[^62] testimonies are extaunt euerie where in the sacred Scriptures. *Job.* 37. *Psalme.* 34.20. *The Lord keepeth all the iust mans bones.* Psalm. 104. throughout the whole Psalme. Likewise, *Psalme.* 134.7. *Hee bringeth vp the clouds from the ends of the earth, and makeeth the lightnings with the rain, he draweth forth the wind out of his treasures.* Gen. 8.1. *God remembred Noah, and made a wind to passe vpon the earth.* Psal. 147.8.9. *Which giueth to beasts their food, and to the young Rauens that crie.* Mat. 6 26.30. *Your heauenlie father feedeth the foules of the Aire.* And a little after, *If god so clothe the grasse of the field, shall he not doe much more vnto you?*\n\n[^63] *Of the prouidence of god gouerning things contingent, fortuning and casual,* these places of scriptures speak, *Exod.* 21.13. *Jf a man hath not laide wait, but God hath offered him into his hand, then I will appoint thee a place whither he shall flee.* Math. 10.29.30. *Are not two sparrowes solde for a farthing, and one of them shall not fall on the grounde without your father? Yea, and all the haires of your head are numbered.* Iob. 1.21. *The Lord hath giuen, and the Lord hath taken it, blessed bee the name of the Lord.* Prou. 16.33. *The lot is cast into the lap, but the whole disposition thereof is of the Lord.* Ios. 7. God openeth the theft of Achan by lot.\n\n[^64]Lastly, *that necessarie euents (whether such come by a naturall necessitie, or by the order so setled of God in nature, or whether they be by a conditional necessitie, as in respect of Gods decree or other causes comming betweene)* are wrought and ruled by the prouidence of God, these sayinges doe prooue, *Job.* 37.5. *God thundereth maruelouslie with his voice: he saith to the snow, bee thou vpon the earth, likewise the small raine and to the great rain of his power. The whirle wind commeth out of the south, and the cold from the Northwind. At the breath of God the frost is giuen.* Iob. 38.27. *He causeth the bud of the hearb to spring forth by raine: he begetteth the dewe, the frost, the ice: he bringeth forth mazzareth in their time, hee guideth Arcturus, hee guideth the motions of heauen, & effectuallie woorketh by them in these lower regions.* Psal. 104.14. *He causeth the grasse to growe for the cattell, and hearbe for the vse of man, that he may bring forth breade out of the earth, &c.* Prou. 20.12. *The Lord hath made both these, euen the eare to heare, and the eie to see,* that is, God made not onely the power, but the very act also of hearing and seeing. *So not one bone of Christ was broken,* Iohn. 19.36. Because that was decreed and foretolde by God, *Exod.* 12.46. So Christ according to the determinate counsell of God was deliuered vp to be slaine of the Iewes. *Act.* 3.23. *Isai.* 46.10. *My counsaile shall stand, and I will doe whatsoeuer I will: I call a byrd from the East, and the man of my counsel from far. As I haue spoken it, so will I bring it to passe. J haue purposed it, and I will doe it.* To these and the like testimonies of scriptures those places also may be added, which confirme the resurrection & raising again frō the dead of those bodies which we carry about with vs in this life, as *Philip.* 3.21. *Who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie, according to the woorking whereby he is able euen to subdue all things vnto himselfe.* 1. Cor. 15.53. *This corruptible must put on incorruption, & this mortal must put on immortalitie.* For seeing we see the substāce of our bodies to be so many waies chāged & scattered after death, when as they ar mouldred into dust, *Gen.* 3. *Job.* 10. it foloweth thereof necessarily that there is a prouidence of god which taketh a most strait and exact care euen of the smallest dust, whereby the substance of our bodies so often altered & dissipated into infinite forms & parts is again in such wise to be recollected, gathered together, & reduced to their first masse & forme, as that not other, but the selfe same bodies which wee haue in this life shall rise again. Against these places of scripture alleadged some make exception, *that the examples, whereof these places speake, are particular & prophetical euents administred by the speciall counsell of god, and that therefore there may not bee framed a general rule vniuersallie extēding to al euents.* But against these we returne a threefold answere. For first, *The like causes are found in al euents, for which the scripture affirmeth those euents afore recited to haue beene done or to be done by the counsel & decree of god;* namely *the glorie of god, and the safetie of his chosen.* The causes therfore of al euents being like, we are to iudge alike of all. For all wise men confesse that a generall is well gathered out of the enumeration or numbering of many singulars or particulars, then, when as there cannot be alleaged any different or vnlike example. Neither doth any of the godly & such as conceiue aright of the immeasurable wisdome of god deny, that god hath most good reasons for al things which are done, albeit they are not known to vs, whereby al thinges are referred to those two last endes. Wherefore those things which god hath not foretolde or hath not by the speciall testimonie of his word shewed to be done by his wil, are no lesse to be thought to depende of his secrete gouernement than those things which he hath by plaine wordes expressed, that himselfe either would doe hereafter, or before had done. Secondly, *we see the scripture it selfe not onelie to attribute the particular euents of all both specials and generals vnto gods prouidence, but further to transferre & applie the same to al the specials & generals, which it speaketh of singular and particular examples.* Wherefore the scripture will haue the same also to be vnderstood of all indiuiduals & singulars. For *as god brought the wind vpō the earth,* Gen. 8. *so doth he bring the wind out of his treasures,* Psal. 135. *As he would that he,* of whom it is spoken, *Joh.* 9. *should bee borne blinde, so doth he make the deafe and the dumbe, him that seeth, and the blind.* Exod 4. As *he destroieth the counsel of Achitophel.* 2. Sam. 17. so *he frustrateth the counsels of the gentiles,* Psalm. 53. As *he commaunded the Rauens to feede Elias,* 1. Kings. 17. so *one sparrow falleth not to the ground without him.* As Christ could not be taken before the time appointed by God: so can no euil happen to any of vs, but at such time and place, and in such maner, as pleaseth God. For therefore doth the scripture, to teache vs how to collect and gather, recount so many examples of Gods prouidence.\n\nThirdly, *there are also places of Scripture, wherein the generall referring of all thinges to the prouidence of God is plainlie expressed, or is signified by a Synecdoche (which figure of speeche wee vse when we signifie the whole by a part, or a part by the whole) or by the comparing of lesser things with greater, or greater with lesser.* Ezec. 12.25. *The thing that I shal speake shall come to passe.* And God speaketh, not onely those things which he reueileth vnto vs, but whatsoeuer also from euerlasting hee hath decreed and purposed with himselfe.\n\nInfinit almost are the testimonies, *which demonstrate that the prouidence of God extendeth it selfe to all thinges:* but these now shall easilie suffice. For by these verilie it is apparent, *that euen euerie the least and smallest thing, both good, and bad, is ruled by the prouidence of God: yet in such wise, as that those things which partake of the nature of good, are not onelie done according to the prouidēce of god* (that is, god not willing, neither commaunding, nor working them, but permitting by his prouidence, and directing them vnto the ends by him appointed) *but also by the prouidence of God, as the cause: but those thinges which are euil, are done according to the prouidence, but not by the prouidence of God,* that is, God willing, commaunding, and woorking them. For all good thinges are done, God willing them: euill, God permitting them. And *God wil those things,* by his wil, which he liketh, worketh and commandeth. *He permitteth those thinges* which he neither liketh, nor commandeth, nor worketh nor furthereth: but which he condemneth, forbiddeth, & punisheth. That appeareth especially out of those testimonies, which were alleaged concerning reasonable creatures: For they shewe that all reasonable creatures, both Angels, and men, and those both good, and bad, are ruled and gouerned by Gods prouidence: but so, that whatsoeuer good is in them, that is from god himselfe, who worketh this in reasonable creatures; but whatsoeuer ill is in thē, is of themselues, being by nature euil, not of God who is most good. Al good thinges god woorketh himselfe in reasonable creatures, but euill things hee permitteth in respect of other things that are good.\n\n*The reasons,* whereby is demonstrated,[^65] *that the prouidence of God extendeth it selfe to all things,* are almost the same with those, which proue that there is a prouidence of god.\n\n1 That which is not done if God no way will it, must needs be done god some way willing it. This is true by the rule of contradiction, where one of the two contradictory propositions must alwaies bee true. But nothing can bee done, god no way willing it, that is, god simplie not willing it because he is omnipotent. And it is proper to omnipotencie, for one to be able to doe what he will, and to forbid, what he wil not haue done. Therefore all things are done, god some way willing them, to wit, either simplie, as good things; or after a sort, as euil things. For if he would & could not, he should not be omnipotent. Now concerning those, which after a sort he wil, after a sort he wil not, he decreeeth of that part, whereof he hath waightier & better reasons, whether knowen or vnknowen vnto vs.\n\n2 It is proper to him that is most wise, not to suffer any thing which is in his power, to be done without his will and counsell. And how much the wiser he is, so much the more largely doth his gouernement extend it selfe. But god is a gouernour infinitely wise, and hath in his power al things. Therefore he suffereth nothing to come to passe without his certain and determined counsel. And further, if the number of things were infinit, yet were god sufficiēt for the administring of them: seeing he is of an exceeding and infinite wisedome. And therefore he easilie taketh care of all thinges that are created; which although they be many, yet in them-selues, and most of all in respect of Gods infinite wisedome, they are finite, and limited.\n\n[^66]3 He that will the end or consequent of any thing or euent; he wil also the meanes or antecedent, or that euent, whereby the end is come vnto. But God wil the ends of all things and euents, whether good or bad. Therefore he wil vniuersally all thinges which are, and are done, if not simplie, yet in some sort and respect. For whatsoeuer thinges are, or are doone in the woorlde, either they are the ende and consequent, or the antecedent and meane whereby to attaine vnto the end. The Maior is manifest. The Minor is thus prooued. *God will all that is good.* But of all thinges there are some endes most good; otherwise god by reason of his immense goodnes would not permit them to be done. *Prou.* 16 4. *The Lord hath made althings for his owne sake, yea euen the wicked for the daie of euil.* Therefore the endes of al euents are wrought by the will of God.\n\n[^67]4 *The first cause is that which doth not depend of anie other, but whereof all second causes, and their actions and motions depend and are gouerned.* But God is the first cause of al things. Therefore God and his counsels and woorkes doe not depend or are gouerned of any other, but all other thinges of him, neither according to others actions dooth hee determine of his, but himselfe decreeth all things so to be doone: that is, God hath not therefore determined or decreed any thing, for that hee foresawe that second causes woulde so doe; but therefore all thinges shall bee so, for that they are so determined or decreed by him. Nowe to depend of another is, vpon consideration first had of anothers action, whether present, or past, or to come, to bee moued thereby to determine and doe a thing.\n\n[^68]5 *What God vnchangeablie foreknoweth he also vnchangeablie will from euerlasting. But God from euerlasting foreknoweth vnchangeablie all things, euen those which are most mutable. Therefore hee woulde from euerlasting vnchangeablie all thinges, either simplie, or in some sort and respect.* The Minor is manifest. The Maior is thus prooued. *All certain and vnchangeable prescience or foreknowledge, dependeth on an vnchangeable cause: But there is no vnchangeable cause besides the will of God.* For all second causes are in themselues changeable, and might haue not beene. Therefore Gods will alone is the cause of his vnchangeable prescience, that is, GOD therefore foreknoweth that a thing shall be so, because he will and decreeth it to bee done so, either simplie, or in some respect. For if he simplie woulde it not, it coulde neuer haue beene done and foreknowen of him. *The summe is.* Gods will and decree is the cause both of the euent and of the foreseeing or foreknowing of it: but the foreseeing, is not the cause of the effect. Moreouer prescience in GOD is not seuered from his will and woorking, as in creatures: but they are both but one thing differing in consideration onely. *Num.* 23.19. *Hath hee saide it, and shall hee not doe it? And hath he spoken, and shall hee not accomplish it?*\n\n6 *All naturall good thinges are from GOD as the first cause.* But all the faculties, motions, actions of all things,[^69] as they are meerely such, are naturall good thinges, that is, thinges made and ordeined of GOD in nature. Therefore all are from GOD their authour and effectour, and are wrought by GODS prouidence. *Acts.* 17.28. *In him wee liue, and mooue, and haue our being.*\n\n*A Confutation of certaine Sophismes or cauils, which are wont to be obiected against the prouidence of god mouing and gouerning al and euerie particular, whether good or bad, great or small, most iustlie.*\n\n### The first, of confusions and things disordered in nature\n\n*No confused or disordered thinges haue their being,*[^70] *or are gouerned by the prouidence of god.* 1. Cor. 14.33. *But whatsoeuer thinges are vnder the son, are confused, because all are vanity.* Eccles. 1.14. *Therefore they are not ruled and gouerned by diuine prouidence.* Answere. The Maior proposition consisting of doubtfull termes is to be distinguished. *No confuse thinges,* true, if they be simply confuse, *are gouerned by the prouidence of god,* that is, the prouidence of god working them, as they are confuse. *All thinges that are vnder the Sonne,* that is, *humane thinges, are confuse and vaine:* true, but not simplie, so that no order and good at all lieth hid and is found in that confusion. For if they were such, god for his great goodnes and iustice, would not permit them to be done. Wherefore if by the confusions of the would they collect and conclude that there is no prouidence, there is more auouched in the conclusion, than was conteined in the premisses; or they proceed from that which is in some respect so, to conclude the same to be simply and absolutely so. For whereas many thinges in the world are well ordered, as the celestiall motions, the preseruation of the kindes of al thinges, commonweals, the punishments of wicked men, & many more: it may not by this argument be concluded of al things, but of those onely which are done against the order by god appointed, that they are not gouerned by his prouidence: but those things, in which a most manifest order doth appeare, shalbe an euident testimony of gods wisedome & effectual working *But if then they conclude that those disordered thinges are not ruled and gouerned of god;* so also shall there bee more said in the conclusion, than was in the premisses. For it foloweth thereof, not that the things confuse & troubled, but that the confusion or troubling of order, which is in thē, is not of god: As the wicked were created of god: albeit their wickednes proceeded not frō god but from thēselues. For euery thing is not necessarily auouched of the concrete, or subiect so qualified, which is affirmed of the abstract or quality it self. Wherefore if it be again replied, putting this Maior, *That disordered things are not, or are not ruled of god, and therfore many things in the world not done by his prouidence;* euē thus too is the Maior diuersly faulty For first that it be grāted, that things disordered, if they be simply such, are not, or are not ruled of god: yet cānot this be granted of them, if both confusiō & order in diuers respects be found in thē.[^71] Nowe neither diuels nor men commit any thing so repugnant to the order setled by god, wherein, albeit in respect of their corrupt wil it be most disordered, there is not yet the most wise order of diuine iustice, power and goodnesse lieng hidde vnder that confusion, which themselues haue caused: and for the most part also the same doth manifestly appear, the euent, or god himselfe by his word declaring it. Great confusion was there in the Iewes detestable murder, when they crucified the sonne of god: and yet notwithstanding the hand and counsel of god hath defined & determined nothing with more woonderful order and wisedome than the death of the sonne for our sinnes. *Al humane thinges therefore are vaine,* not in respect of the will and decree, or prouidence of god: for if we respect it, they are most wel ordered, euen such as in mens iudgementes seeme most disordered: but in respect of men, as concerning both the fault, and the punishment. For first, *all our thinges, GOD not illightening, correcting, and directing vs by his spirite, are euil, and displeasing GOD.* Secondly, *they obtaine not their expected and hoped euentes, or those at least-wise not firme and stable, neither such, wherein sound and solid felicitie and blessednesse doth consist.* Thirdly, *That wisedome also, which is the knoweledge of Gods will, and a true desire to bee obedient thereunto, in this life is ioyned with manifolde errors, sinnes, and calamities.* Therefore humane matters are not ruled of GOD, that is, woorking them, as they are confuse and sinnes: but are ruled of GOD permitting sinnes, euen as they are sinnes, and directing them to most good endes; but woorcking all that is good, euen those thinges which lie did in thinges disordered and confuse. Moreouer, *the euils which iust men suffer, and the good which the vniust enioie, seeme disordered to mens iudgements,* but according to the iudgement of GOD there is a most iust order in them, for those causes which are vttered in the woord of GOD. And those things are to bee remooued from the will and woorking of GOD, not which in our iudgement, but which in the iudgement of God are disordered.[^72]\n\n2 Obiection. *They who are against God, are not ruled and guided by GOD. Diuels and wicked men are against GOD. Therefore they are not ruled and guided by his diuine prouidence.* Aunswere. Wee graunt the whole reason in some respect, namely, that Diuels and wicked men are not ruled of God by his speciall prouidence, that is, by his holy spiritual lightning their minds with the knowledge of Gods wil, and inclining their harts, not to respect and execute in their actions their owne lustes, but the knowen will of God, and so themselues to woork well together with God, who by them woorketh well. But they are ruled and gouerned of GOD by his generall and secret prouidence or gouernement, so that they cannot doe any thing, but what GOD hath decreed to doe by them, and are the instrumentes of his punishmentes and benefites, though themselues think and respect some other thing. *Dan.* 4.32. *According to his will hee woorketh in the armie of heauen, and in the inhabitantes of the earth, and none can staie his hard, nor say vnto him, what dost thou?* Prouer. 21.1. *The Kings heart is in the hande of the Lorde, vs the riuers of waters: hee turneth it whithersoeuer it pleaseth him.* Gen. 45. God moueth, enclineth, and ruleth the wicked wil of Iosephs brethren in such wise, as not to kill Ioseph, but freely to sell him to the Ismalites, that by this meanes he might transport the family of Iacob into Aegypt, nourish, and multiply them, and beeing oppressed by long seruitude and boundage, gloriously deliuer them. *Isai.* 10. *Assur,* though a wicked and proud King, yet *is called the rod of the Lords wrath.* Likewise, *the Assyrians are called, the sanctified of GOD, his hired souldiours, dooing seruice to God:* whom yet their own ambition, cruelty, and couetousnesse carried, to take weapons against the Iewes. Likewise euery where in Scripture *God is said to infatuate, & besot the wicked, to strike them with a giddines, to mad and amase them, to effeminate them, to fil them ful of fear, so that their spirits faile them at the voice of the falling of a leafe: to rule the swords of the wicked with his hand: to obdurate and harden their hearts.* By those and the like it is manifest, that euen the deliberations, counsels, actions of the wicked, are subiect to his diuine prouidence and gouernement, and that it is not an idle permission in them, but an effectuall woorking of God, inclining their wils, and guiding their actions at his good pleasure.\n\n### The second sophisme, of the cause of sinne\n\n1 OBiection. *All the actions and motions of all creatures are done by the wil and working of God. Manie actions (as the selling of Joseph, the Assyrians warring against the Jewes) are sinnes. Therefore sinnes are done by the wil and working of god.*[^73] Aunswere. There is a fallacy of the accident in the Minor proposition. *Actions are sins,* not in themselues, and as they are actions, but by an accident, by reason of the corruption of the instrument, in those actions, which God woorketh most iustly by him, he not respecting this, as to obey therin the knowen wil of God. This corruption or defect of the creature, & the action, which god worketh by the creature concur together by an accident. For neither is essentiall to other, neither the cause of other, but each is to other accidentary. *For both god could haue wrought that selfesame punishment, which hee inflicted iustly on the Jewes by the Assyrian sinning, by an instrument not sinning: and the Assyrian, if it had pleased god to correct his wil, might haue been notwithstanding the instrument of gods wrath, and yet good, how great soeuer seueritie hee had exercised towarde the Jewes: As when GOD by his good Angell slaieth the wicked host of the Assyrians.* Sinne therefore, which is in the actions of the creature, is not doone by the will and woorking of GOD, but by an accident, to witte, as God will and woorketh those actions, which are sinnes by the fault of the creature. The summe of all commeth to this: *The most good action of GOD exercised by an euill and corrupt instrument, is no otherwise the sinne of the bad instrument, than water which commeth pure out of the fountaine, is made impure, running thorough vncleane places: or the best wine comming out of a good vessell waxeth sowre and eger, being put in a corrupt vessell,* according to that of Horace, *Lib.* 1 *Epist.* 2. *Vnlesse the vessell bee pure, whatsoeuer thou powrest in, sowreth: or further than the good woorke of a good iudge is the euill woorke of an euill seruant or minister: or the riding of a good horse man is the haulting of a lame horse.* In al these is a Paralogisme or fallacy of the accident, that is, there is a proceeding from the essence or thing it selfe, to that, which is but an accident to the thing, and dooth but by an accident concurre with it: after this manner. The going of a lame horse is a plain haulting. The horse-man will and woorketh the going of the lame horse. Therefore hee will and woorketh the haulting. In like sort, the Diuell is created and susteined by God. The Diuell is wicked. Therefore the wickednesse of the Diuel is from God as the author and effector thereof. Both which reasons are a like sophisticall & false.\n\n[^74]1 Reply. *Those thinges which are in their own kind sinnes, or vnto which the definition of sin agreeth, they are in themselues sinnes. Many actions are in their own kind sinnes, as theft, lying, adulterie, murder. Therefore they are sinnes in themselues.* Answer. It is a fallacie, reasoning from that which is in some respect so, to that which is simply so. For the whole argument is graunted concerning actions prohibited by God, in respect of the creature, as they are committed by them against the will of God, knowen vnto them either by generall or speciall commaundement; or as they are not doone to that end principally, as thereby to doe and execute the knowen will of God. The reason thereof is certaine, and expresse in the Scriptures; because *the wil of God, reueiled in his word, is the only and surest rule of goodnesse & rightnesse in the creatures.* Wherefore whose motions and actions accord with the wil of god, they are in themselues good & pleasing to God; but those actions which disagree from his will, are in themselues sinnes, which God abhorreth and punisheth. *Rom.* 14.23. *Whatsoeuer is not of faith is sinne,* that is, whatsoeuer resteth not vpon the certaine commaundement of God, neither is doone to that end, as thereby to obey the knowen will of God.[^75] But the argumēt on the other side is false, if we respect the wil of god moouing and woorking all the motions and actions of all creatures. The reason is; for that *God alone by his own nature can will, appoint or doe nothing that is vniust, whether he worke by the good, or by the wicked:* Because seeing he is most good, his will onely is the rule of iustice: and seeing be oweth nothing to any man, he cannot to any man bee iniurious. Wherefore to spoile another, against the law & commandement of God, is sinne in it selfe and theft. But god commanding, *Exo.* 11.2. by an especial commandement the Israelits, *to spoile the Aegyptians,* it was not theft, but a worke good in it selfe, both in respect of God, by this meanes punishing the iniustice of the Aegyptians: as also of the Israelits doing to this end, that they might obay therin the special wil & commandement of god, which if they had done without this commandement, they had committed theft,\n\n2 Reply. *He that will and woorketh an action, which is in it selfe sinne, will and woorketh sinnes: God will those actions,*[^76] *which in themselues are horrible sins, as are the hainous offences of Absalon,* 2. Sam. 12. *The lying of the Prophets,* 1. Kings. 22.23. *The crueltie of the Assyrians making waste of Jurie,* Isay. 10. *Therefore God will & worketh sinne.* Aunswere. The Maior is true of one who worketh an action, which is sinne, & disagreeth from the law of God in respect of his will who worketh it, and not of others: But the actions of the Assyrians, and of others sinning, which God effectually would, were sins not in respect of the wil of god, but of the will of the men themselues sinning: For though god would the same thing, yet would hee it not in the same sort that they.[^77] But that this answer, as also the former, may be the better vnderstood, & may bee with greater certainty opposed against the like sophismes, which humane reason in great number frowardly wresteth against gods prouidence, this generall rule is to be obserued, the truth whereof is manifest, and the vse great in Philosophie both Naturall, and Morall, as also in Diuinitie. *One & the same woorke, or action, or effect in subiect or matter, is in consideration, manner, & forme made most diuerse, good and bad, according to the diuersitie of the causes both efficient, and finall. For in consideration and respect of a good cause, it is good: & in respect of a bad cause, bad: & a good cause is in it selfe a cause of good, by an accident a cause of an euill & bad effect or of vice, which is inherent and remaining in the effect, by reason of a bad & vitious cause, concurring in the producing of that effect: & contrary: a bad & euil cause is in it selfe a cause of euill but by an accident, of good, which good is in the effect, by reason of a good cause concurring therewith to the producing of that effect.* Now then, *whatsoeuer God doth, cannot be but most good, & most iust:* seeing both himselfe is most good, & hath no scope or ends of his counsels & works, but such as are most good, alwaies agreeing with his nature & law, namely his glory, & the safety and saluation of his chosen. *But the creatures action is then good,* when both themselues are good, & haue a good end proposed vnto them of their action: which end they haue, when as they execute the commandement of God either generall or speciall, being moued by the cogitation of this commandement, whether they haue or haue not any knowledge of the counsell and purpose of God, why hee commaundeth this or that thing to be done. *And the action of creatures is euil,* when both thēselues are euil, as also when being forsaken and not corrected by God, they do a thing without his cōmandement, or not to that end, as thereby to obay him. Wherfore that worke, the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt & euill creature, must needs be good in respect of God, & euill in respect of the creature: neither what is euill in that woorke, may bee attributed to God, neither what is good, vnto the corrupt creature, but by an accident. So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke, which both God would, ordeined, and wrought, & the Assyrians: yet in consideration and respect it was not the same, but most diuerse. For in respect of God, purposing by this meanes to punish the sins of the Iewes, it was the proper and most holy woorke of God: in respect of the Assyrians, who were both wicked, cruell, rauenous, and bent not vpon the will of God, which they were ignorant of, but on the fulfilling of their owne rapacity & hatred, against the Law of God, it was wicked robberie, the proper woorke of the Assyrians (as it is expressely shewed, *Jsay.* 10.7. *&c.*) which God neither would, nor intended, nor wrought in the Assyrians. Wherefore neither the proper woorke of the Assyrians can be attributed to God, nor the proper woorke of God vnto the Assyrians, but by an accident, because namely in one and the same losse and waste, which God brought vpon the Iewes by the Assyrians, the vniust woorke of the Assyrians did, by an accident, concur with the most iust worke of God. Euen as a iudge is not therefore made a theefe, nor a theefe made a iudge, because a iust iudge putteth to death a robber, by an euill executioner & a theefe; but one and the same slaughter is a iust punishment, in respect of the iudge, and murther in respect of the executioner beeing a theefe. So a Captaine lawfully waging warre, and laying waste the country of his enimies, doth well: but the wicked souldiers, who fulfill therein and follow their owne lusts, sinne. So God afflicting Iob thereby to trie him, doth iustly: Satan and the Chaldeans, spoiling & vexing him for to fulfill their own lusts, & to destroy him, do wickedly. Wherefore it is a most true rule: The end maketh the kinde of action either the same or diuerse.\n\n3 Reply. *That which is doone, God simply not willing it,*[^78] *is doone, God willing it. But sinne, as it is sinne, can not be doone, god simplie not willing it: Because God is omnipotent. Therefore sinne must needes be doone, God willing it. And so it followeth, that not only euils of paine and punishment, but euils of crime and offence also are doone by the prouidence of God.* Answere. The consequence of this argument is to be denied: because the Maior hath not a sufficient enumeration: for this member is wanting, *namely, God permitting it.* For that which is not doone, God not willing it, may be done, God either willing it, or permitting it. Or wee may aunswere, that the Maior hath an ambiguity and doubtfull meaning in it. For, *God to will a thing,* is taken sometimes, as for him to approue and woorke it: sometimes, for his permitting, or not hindering a thing from being doone. This, *to permit,* is in some sort *to will,* as that he will not inhibit it, although he dislike and punish it. *Sinne then is said to be doone, GOD willing it,* not as if hee dooth intend, like, and work sinne, as it is sinne, but because he doth permit it: that is, he by his iust iudgement suffereth sinne, which riseth from the corruption of his instruments, to concurre in the action, which he exerciseth by vitious & corrupt creatures, with his holy woork, while he indeede mooueth and bendeth them by obiectes whither himselfe will, but dooth not correct them by his spirit, that so with God working well, they also may worke well, that is, according to the knowledge of his diuine wil, and with purpose of beeing obedient thereunto.\n\n4 Reply *The priuation or bereauing of the knowledge of gods wil, & of rightnesse, is from god,*[^79] *as worker and effector thereof. This priuation is sinne. Therefore sinne is from god as efficient thereof.* Aunswere. There are foure termes in this Syllogisme. For *priuation* in the Maior is taken actiuely, to depriue, bereaue, forsake, to withdrawe the grace of his spirite, not to keep the creature in that goodnesse, wherein hee was created, nor to restore him to it, beeing lost. This woorke of GOD is most iust, nothing repugnaunt to his nature and Lawe: either because it is the most iust punishment of sinne, or because God oweth nothing to any creature, and therefore cannot be iniurious to any or an accepter of persons, whatsoeuer hee dooth determine of his creatures. In the Minor priuation is taken passiuely, and signifieth as much as to want, or the want of rightnesse, which ought by the right of their creation to be in reasonable creatures. This want, bicause it is receiued & is in the creatures, they themselues willing & procuring it, against the lawe of god, it is sinne in them, and is not wrought by god, but, God not continually ruling these reasonable creatures by his holy spirit, it is in them voluntarily without god either furthering or enforcing it.\n\n[^80]2 Obiection. *When a creature is said to be ruled of God, it is meant that his actions are from God, and are directed to the glorie of God, and the safetie of his chosen. But the creatures, euen when they sinne, are ruled of God. Therefore sinnes are wrought by god.* Answere. The conclusion pulleth in more, than was in the premisses. For this only foloweth of them: therfore the actions also of sinners, as they are actions, that is, as they are not sins, but motions wrought by god, are frō god, & are ruled of him: for he wil the action, but the prauity & naughtines of the action, which is from men, he wil not. Moreouer, God through his great goodnes ruleth & guideth sins also, as they are sins, yet not by woorking them, but by permitting them, and destining and directing them to certain ends, and those most good,\n\n3 Obiection. *Of those thinges which are done by Gods prouidence, God himselfe is autor and efficient. But all euils, euen of crime and offence are doone by the prouidence of God. Therefore God 〈◊〉 author of all that is euill.* Aunswere. The Maior is to be distinguished: Those thinges which are doone by Gods prouidence, that is, Gods prouidence working them, or are done as proceeding from it, God worketh them. But al euil thinges are doone by gods prouidence; yet not all alike. Euils of punishment, because they haue in them a respect and consideration of good, are doone as proceeding from the prouidence of god: for god hath from euerlasting decreed them, and in time, order, and maner determined by him, woorketh them. Euils of crime or sinnes, as they are such, are not done as from or of the prouidence of God, but according vnto the prouidence of god, that is, they are done by the prouidence of god, not working them, but permitting, determining and directing them to most good endes, and most agreeable to his nature and Lawe. For god did not decree or wil woorke them, but he decreed to permit them, and not to hinder them from being done by others, & from concurring in actions with the holy and sacred word of god.\n\n### The third sophisme, of contradictory wils\n\n*He that will that to bee done, which hee forbiddeth, hath in him contradictorie and flat repugnant willes: But God will that to be done which he forbiddeth in his law, as robberies, spoils, rapes, murthers. Therefore hee hath contradictorie wils.* Aunswere The Maior is to be distinguished. He contradicteth, or is contrary to himselfe, who will and will not the same woorke, that is, in the same manner and respect: *GOD will and will not the same,* but in a diuerse manner and respect. *Hee will and woorketh it,* as it is a motion and action, and also a punishment of sinne, or any thing agreeing with his Lawe and iustice, as a triall, or exercise, or martyrdom of the godly. *He wil not, neither alloweth, nor commandeth, nor woorketh anie thing,* as, by reason of the corruption of the instrument, by which he exerciseth his woork, it swarueth from his diuine iustice and Lawe. *Nowe in a diuerse manner and respect to will, and not to wil the same, and yet to determine on that part, whereof the reasons seeme strongest, is not in vs, much lesse in GOD absurde or repugnaunt.* The waste of Israel, which the Assyrians wrought, GOD wil as a punishment, which his iustice of right did require: hee wil not, but condemneth, and afterwardes most grieuouslie reuengeth in the Assyrians, in as much as it was not the execution of Gods wrath,[^81] but a fulfilling of their owne wrath and lustes against his Lawe. *So God will, that all should obeie his worde and bee saued.* 1. *In respect of his loue towardes al.* for he is delited with the death of no man. 2. *In respect of his commaundement, and inuiting of al to repentaunce.* But he wil not that al be conuerted & so be saued, in respect of his working or efficacy: that is, he commaundeth al men indeed to repent and beleeue, and promiseth life to all that beleeue; but he doth not any where promise that hee will work by his spirit in al, that they should beleeue and be saued. For if he would this, it must needs bee that either all should obey Gods commaundements and be saued, or that God should not be omnipotent Reply. *If god wil one thing in signification or by his commaundement, and will effectuallie or by his efficacie and working another,[^82] he shal be changeable and dissembler.* Aunswere. This doth not thereof followe. For euen when he wil effectually those actions which are sinnes, hee doth indeed detest them, as they are sinnes: and when he commaundeth obedience, he doth in earnest exact it of al. But this wil of signification, or commaundement of God, doth not testifie, or declare, what he wil woorke in all: but what agreeth with his mind, what he alloweth, what he requireth, & what euery one oweth vnto him. God therefore dissembleth not, neither is contrary to himselfe: because he doth not in al places nor at al times manifest his will vnto his creatures: and his will of punishing is not disagreeing from his Law.\n\n### The fourth Sophisme, of Contingency and liberty or freenesse\n\n[^83] *THat which is doone by the vnchangeable decree of god, is not done contingentlie and freely. But al thinges are doone by the vnchaungeable decree, or counsel, or prouidence of god. Therefore nothing is done contingently and freely.* Aunswere. The Maior is either particular, and so concludeth nothing: or beeing generally vnderstoode is most false. For *an effect which is the some in subiect and matter, is chaungeable and vnchaungeable, necessary and contingent,* in respect not of the same cause, but of diuerse, of which togither it is produced & doth depend, and whereof some are chaungeable, some vnchaungeable. *In respect therefore of second and neerest causes, some effects are necessarie and certaine,* which are produced out of causes alwaies woorking after one sort, *some are changeable.* which haue a changeable cause, that is, such as is not alwaies woorking after one sort, and producing the same effects. *In respect of the first cause, namely the decree of god, which is vnchangeable, all effects are vnchangeable and most certaine,* euen those, which in respect of second causes, are most vncertaine. As, *that the bones of Christ should not be broken,* it was a thing contingent in respect both of the bones, which in their own nature might as well haue beene broken, as not broken, as also of the souldiers, who as concerning the nature of their will, might haue chosen to doe either; but in respect of the decree of god it was necessary: for by his decree were the wils of the souldiours so ruled, that they could not then neither would choose the contrary. Wherfore the vnchangeablenes of the decree of God, which is a necessity by supposition, or conditional, dooth not take away either the contingency of euentes, or the libertie and freenesse of a created will, but rather maintaineth and confirmeth it. For GOD accomplisheth his decrees by reasonable creatures, according to the condition of their nature, when as by obiectes represented and shewed to their vnderstanding hee enclineth and bendeth their will, that it shoulde with free and inwarde motion choose or refuse that, which seemed good from euerlasting to GOD, and was decreed of him. For if, when God worketh well by euill creatures, there is not taken away in them, through the decree or prouidence of God, and his good woorking, that which is accidentall to them, that is, corruption: how much lesse shall that bee taken away which is essentiall vnto them, euen to woorke freely? So the blessed Angels are chaungeably good, as concerning their nature: but they are vnchaungeably and necessarily onely good, according to Gods decree and directing of them, and yet freely, so that howe much the more effectually they are mooued by the spirite of God, so much the more freely, and with greater alacritie and propension they will and doe onelie that which is good. *Judas, the Jewes, Herode, Pilate,* the souldiours deliuered and crucified Christ freely & with great willingnes & pleasure, & yet *they did whatsoeuer the hande & counsel of god had determined before to be doone.* Acts. 4 28.\n\n2\\. Ob. *That which is done by the vnchangeable decree of god, is not don cōtingently, but necessarily: Al things are don by the vnchangeable decree of god: nothing therefore is doone contingently, neither by fortune or chance, but al necessarily: which is the Stoicks doctrin of fate or destiny.* Here before we answere to this obiectiō, we must know the significatiō of the words, & the difference between the opinion of the Stoicks and Christians.\n\nNECESSARY *is that which cannot be otherwise, than it is.* CONTINGENT *is that,*[^84] *which is indeede, or is done, but might notwithstanding not haue bin, or haue bin done otherwise.* Necessity therefore and contingency is the order which is between the cause and the effect, vnchaungeable or changeable. And because the effectes followe of their causes vnchaungeably, either in respect of the nature it selfe of the causes, or in respect of som external cause, which designeth and appointeth another cause to a certaine effect: and because also the effects themselues cannot be more vnchāgeable, than are their causes: therefore *there is said to be a double necessity;*[^85] *One absolute or simple, which is of them, whose opposites or contraries are simply vnpossible, in respect of the nature of the cause or subiect whereof it is affirmed.* As are the essential & personal properties of god, to wit, god is, god liueth, god is iust wise, &c. God is the eternal father, son, & holy ghost. *The other is necessity of consequence or by supposition, which is the immutability and vnchangeablenes of those effects which follow of causes: which causes being supposed or put, the effect must necessarily follow, but the causes notwithstanding themselues might either not haue beene, or might haue been changed.* So are those things necessary which god hath decreed that they shuld be don, in respect of the vnchangeablenes of his decree, which decree yet god most freely made, that is, he might from euerlasting either not haue decreed it at al, or haue decreed it otherwise, according to those words, *Mat.* 26.53. *Thinkest thou that I cānot now pray to my father, & he wil giue me mo thā twelue legions of Angels? How then should the scriptures be fulfilled? Likewse those things are said to be necessary, which are done indeed by such second causes, as are so made of god, that by their owne nature they cannot doe otherwise than they doe, but yet they maie bee by God himselfe either taken away, or hindered, or altered and chaunged.* As the Sunne and the shadow going forward, in consequence or order of nature, with the Sunne, and yet consisting and standing still in that battaile of Iosua, and returning backwards in the dayes of Ezechias: the fire burning bodies within the reach thereof which are capeable of burning, & yet not burning the three children in the fornace of Babylō: or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing, or to forbeare producing of their effect: and yet notwithstanding cannot do otherwise, because they are so moued by god, or by other causes, which although they be not changed, yet might haue bin changed, or when they work so, cannot withall not worke, or work otherwise, because two contradictories cannot bee both at one time true.\n\nFORTVNE *and* CHANCE *are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident, by reason of such causes,*[^86] *as are causes by and in themselues, but not knowen to vs:* as when wee say, good or euil fortune, happy or vnhappy chance: sometimes *they signify the causes of such euents, either the manifest causes, which are causes but by an accident* (as when any thing is said to be don by fortune or by chance) *or the hidden and vnknowen causes, which are causes by and in themselues:* As it is said in the Poet: *Omnipotent fortune and fate ineuitable. And they are wont to cal that fortune which is a cause by an accident in voluntary agents, whose actions haue some euent, that seldom happeneth, besides their appointment:* As he that digging with purpose to builde, findeth treasure. *Chaunce they call an accidentall cause in naturall agentes, whose motions haue effects neither proper to them, neither alwaies hapning, & that without any manifest cause directing it,* as if a tile falling from a house kill one that passeth by.\n\n*By the name of* FATE *or destiny,*[^87] *somtimes is vnderstoode the decree & prouidence of God:* As that of the Poet, *Leaue off to hope that the fates of the gods are moued with entreaty.* But the Stoickes by this woorde vnderstoode *the immutable connexion and knitting of all causes & effectes, depending of the nature of the causes themselues, so that neither the second causes are able to woorke otherwise than they woorke, neither the first cause can woorke otherwise, than doe the second, and therefore all effectes of all causes are absolutelie necessarie.* This opinion of the Stoickes, because it spoileth God of his libertie and omnipotency, and abolisheth the order and manner of woorking in second causes disposed by Gods diuine wisedome, not onely founder Philosophy, but the Church also reiecteth and contemneth, and doth openly professe her dissenting from the Stoickes. First, *because the Stoicks tie god to second causes, as if it should be necessary for him so to woorke by them, as their nature dooth beare and suffer.* But the Church teacheth, that God worketh not according to the rule or lore of second causes, but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord, and therefore are subiect and tied to his wil & pleasure. Secondly, *the Stoikes were of opinion, that neither God nor second causes can doe any thing of their owne nature otherwise than they do.* The church affirmeth, that not only second causes are made & ordained by god, some to bring forth certaine & definit effects, some variable and contrary; but God himselfe also coulde from euerlasting either not haue decreed, or haue decreed & wrought otherwise, either by second causes, or without them, and by them either changeable in their own nature, or vnchangeable, al things whose contrary are not repugnant to his nature: & that hee hath so decreed them, and doth so work them, not bicause he could not otherwise, but because it so pleased him, as it is said *Ps.* 115.3. *Our god is in heauen, he doth whatsoeuer he wil.* And Luk. 1.37. *With god shal nothing be impossible:* that is, which is not against his nature, or whereby his nature is not ouerthrowen, as it is saide 2. *Tim.* 2.\n\nOut of this then which hath beene spoken we answere vnto the argument which was, *That which is done by the vnchaungeable decree of God, is not done contingently but necessarily. All thinges are doone by the vnchangeable decree of God; nothing therefore is doone contingently, neither by fortune, or chaunce, but all necessarily.* First wee say, there is more in the conclusion than in the premisses, when the opinion of the Stoicks is obiected to the Church. *For albeit the church confesseth al euents, in respect of gods prouidence, to be necessary;* yet this necessity is not a Stoical fate & destiny, because the church defendeth against the Stoikes both liberty in god gouerning things at his pleasure, & a chāgeablenes in second causes, & sheweth out of gods word that god could both nowe doe, and from euerlasting haue decreed many things, which neither hee doth, nor hath decreed. And therefore the church also hath absteined from the name of *fate,*[^88] least any should suspect her to maintaine with the Stoicks an absolute necessity of al things. Secōdly *if remouing stoicisme, yet notwithstāding the necessity of al things & the abolishing of cōtingency, fortune, & chance, be obiected:* we make aunswere to the Maior by distinguishing the words, For those things that are done by the prouidence & decree of god, are done indeed necessarily, but by that necessity which is by supposition, or of consequence, not by simple necessity or absolute. Wherefore it followeth that all things come to passe, not by simple & absolute necessity, but by that of supposition or consequence. *And necessitie of consequence doth not at al take away contingency.* The reason hereof is this: *Because the same effect may haue causes whereof some may produce it by an order changeable, some by vnchangeable order, & therefore in respect of some it is contingent, & in respect of some, necessary.* For as the originals or causes of contingency in things are that liberty which is in the will of god, and Angels, and men, and the mutable nature of the matter of the elementes, together with the readinesse or inclination thereof to diuers motions and formes: so the cause *of absolute necessitie in God* is the very vnchangeable nature of god; but the cause *of that necessitie which is onely by consequent,* is the diuine prouidence or decree comming between those things which are in their own nature mutable, & also the nature of things created, which is framed and ordained of god to certaine effects, and yet subiect to the most free wil & gouernment of god, either according, or besides, or contrary to this order which himselfe hath made. *In respect therefore of second causes, some things are necessary,* which are done by causes woorking alwaies after one sort, as the motion of the son, the burning of any matter put vnto the fier, if it be capeable of burning: *some thinges are contingent,* which haue causes working contingently, that is, apt and fit to produce or to forbeare producing diuerse & contrary effects: as the blasts of windes, the locall motions of liuing creatures, the actions of mens wils. *But in respect of the first cause:* that is, *of the wil of god, all thinges which are, or are doone in Gods externall and outward woorks, are partly necessary, partly cōtingent: necessary,* as euē those things which haue second causes most chaungeable: as that the bones of Christ on the crosse were not broken by the souldiers, by reason of the vnchangeablenes of the decree & prouidence of God: *contingent,* (by reason of the liberty of his eternal and vnchangeable decree, and the execution thereof) euen those thinges which, as concerning their owne nature, haue second causes most vnchangeable, as the motion of the sunne & shadowes.\n\n[^89] *If therefore by contingency they meane the changeablenesse of effects, which they haue by the nature of second causes, or by the power and libertie of God;* it doth not follow that things are not contingent, because of that necessity which they haue by the prouidence of God. For this dooth not take away, but preserueth rather the nature, order, & maner of woorking in second causes ordeined by God. *But if by contingency they mean the changeablenes of second causes and effects, so floting and wauering, that they are not ruled and gouerned by Gods prouidence,* any such contingency the Scripture dooth not admit or approue.\n\n[^90]Hereby we also vnderstand, *when it is demanded concerning the motions & effects of creatures, whether they are to be termed necessarie or contingent,* that some verily are more rightly & properly called contingent than necessarie, though both contingent & necessary are wrought by diuine prouidēce. For they are rather to bee called such as they are of their own nature & by the nature of their neerest causes, than as they are in respect of Gods prouidence, which is a cause more remoued, & farther off. And nothing is more either certaine or manifest, than that according to the nature of second causes, some thinges should bee changeable, some vnchangeable: yet by the power of God, though al things in the creatures may bee changed, they are made notwithstanding vnchangeable, because of the certaintie of his decree and diuine prouidence.\n\nSo likewise we answere. *concerning fortune & chance.*[^91] *For if by these names be vnderstood such causes or euents by accident, as haue no cause which is proper and by it selfe a cause,* they ought to be far abandoned from the church of Christ. *But if wee vnderstand thereby a cause which is by it selfe a cause & proper, though vnknowen to our senses and reason, or such causes by accident which haue notwithstanding some secret proper cause adioined,* nothing hindereth (in respect of second causes, which are causes by accidēt, & in respect of our iudgemēt whereby we attain not to the proper, & that which is by it selfe the cause of these euents) that to be, or to be a thing fortuning or don by chance, which in respect of gods prouidēce commeth to passe by his most accurate and vnchangeable counsel & decree; according to those sayings, *Matth.* 10.29. *One sparowe shal not fal on the ground without your father.* And *Pro.* 16 33. *The lot is cast into the lap, &c.*\n\n### The fifth Sophisme, of the mutility or vnprofitablenesse of meanes\n\n*That which shal be vnchaungeably and necessarily,*[^92] *by the wil & prouidence of god; in vain to the furdering or hindering of that are means applied, as the vse of the ministery, the magistrate, lawes, exhortations, promises, threatnings, punishmēts, praier, our study & endeuors. But al things are done by the decree of god vnchangeably, neither can they which woorke by the prouidence of God, worke otherwise than they doe. Therefore al those means are vaine & fruitlesse.* Ans. It is not necessary, that, the first & principal cause being put, the second & instrumētal cause should be remoued and taken away. *In vain are second causes & means applied, if god had determined to execute his decrees without meanes, neither had commaunded vs to vse them. But seeing god hath decreed, by those means, in some to worke faith & conuersion, some to bridle & keep vnder, & some to leaue excuselesse; & hath for that cause commanded vs in his word to vse thē; they are not in vain vsed and applied. Yea when there commeth no profit by these meanes, yet they profit to this that they leaue the wicked without excuse.* As therefore the sunne doth not in vaine daily rise and set, neither are the fieldes in vaine sowed, or watered with the raine, neither bodies in vaine with foode refreshed, though God createth light and darcknesse, bringeth forth the corne out of the earth, and is the life & length of our daies: so neither are men in vaine taught, or study to conform their life vnto doctrine, though all auaileable actions and euentes proceede not from any but from God. For God from euerlasting decreeed, as the endes, so the meanes also, and prescribed them vnto vs, whereby it seemed good to him, to bring vs vnto them. Wherefore we vsing those meanes doe well, and obtaine profitable and frutefull euentes: but if wee neglect them; either by our fault we depriue our selues or others of those blessings offered by God; or if God euen in this contempt of his woorde haue mercie of vs or others, yet our conscience accuseth vs of open and grieuous sinne. Wherefore wee must vse meanes,[^93] first, *that we may obay God therein, who both hath decreed endes, and ordained meanes to those ends, and prescribed them vnto vs; neither tempt him, by contemning these, to our owne peril and danger.* Secondly, *that we may obtaine those blessings decreed for vs, according to his promise, and that to our saluation.* Thirdly, *that we may retaine a good conscience in vsing the meanes, although the expected euent doe not alwaies followe, either in our selues, or others.*\n\n### The sixth Sophisme, of the merit of good & euill\n\n*Whatsoeuer is necessarie, doth not merit rewardes or punishmentes. But all morall good and euill is doone necessarilie. Therefore neither the good meriteth reward, nor the euill punishment.* Aunswere. This argument is handled by Aristotle in his Ethicks, Lib. 3. Cap. 5. But the aunswere thereto is easie.[^94] *First,* the maior is either particular, and so there is no consequence or sequele; or beeing generally taken, is false, and that euen in morall or ciuil consideration, to wit, in respect of those thinges, which are necessarie by supposition, and yet are done freely, as, the actions of men. *Secondly,* we grant the reason, in respect of the iudgement of god, concerning good works. *For the creature cannot merit any thing, no not by his best workes, of God:* Because both they are due; and are the effects of God in vs. And therefore the more good things God woorketh in vs, so much the more he bindeth and endebteth vs to him. Wherefore in the godly,[^95] God crowneth and rewardeth of his free bountifulnesse not their merites, but his owne giftes. *But as touching euill woorkes, we deny the reason: for they merit punishment, and that most iustly.* For although men forsaken of God cannot but sinne: yet the necessity of sinning, both was purchased by their owne fault, as who freely and willingly departed from God, and remaineth in them ioyned and accompanied with great desire & delight. Wherefore to this, that they should merite punishment, their own will sufficeth, whereas especially the punishment was before denounced. This solution or aunswere Aristotle himselfe in the same fifth Chapter giueth vs, when as he sheweth *that men are diseruedly reprehended and punished for vices, either of minde or bodie, though they can not auoid them or leaue them: because themselues are the cause of their owne vices, and haue purchased them vnto themselues of their owne accorde and voluntarilie.*\n\nLastly of all they wrest also certaine places of Scripture, by false interpretations,[^96] against gods vniuersal prouidence. As Iohn 8.44. *When the Diuel speaketh a lie, then hee speaketh of his owne:* and Iam. 1. *God tempteth no man.* Eccles. 15.20. *He hath commaunded no man to doe vngodly, as also other the like places, which denie God to bee the author of sinne.* But those places attribute vnto the wicked and remooue from GOD the sinnes, as lies, and temptations to sinne; but the actions themselues of the wicked, as they are not sinnes, but operations and motions seruing for the exercising and manifesting of Gods goodnesse or iustice, the whole Scripture sheweth to bee doone by the will of God, and also, as they are sinnes, by his iust permission: As *of satan deceiuing the Prophetes of Achab: of the false Prophets by whom god trieth and openeth the hypocrisie or constancy of men in true religion.*\n\nActs 5. *Satan filled the hart of Ananias.* 2. Cor. 4. *The god of this world hath blinded the harts of vnbeleeuers.* In these & the like saiengs also is discerned the work of the diuel vniustly blinding men, to destroy them; and of God, iustly blinding them by the diuel, to punish them. *Act.* 5.38. *If this counsel be of men, it wil come to nought.* And Isa. 30. *Woe to the rebellious children, that take counsel, but not of mee.* The counsels of men are said to be not of God, but of themselues, in respect of the endes, which men, letting passe the wil of God reuealed vnto them, respect and attaine not vnto: but not in respect of the ends which god doth respect, & attaineth vnto, as wel by the wicked, not knowing, or contemning his wil, as by the godly: or, which is in effect the same, the coūsels of men are said to bee of them, not of God, as they are sins, that is, as they swarue from the known wil of god, but not as they are the execution of Gods either secret or knowen wil.\n\n1\\. *Cor.* 9. *God doth not take care for Oxen:* Not principally, or not in such sort as for men. For he giueth also to beastes their meat. Those words thē, *Thou shalt not mussel the mouth of the Oxe that treadeth out the Corne,* was therefore spoken especially, that God might thereby shewe, what hee would haue by men vnto men to be performed.\n\nSo *the wicked are often said to be cast out of the sight of God.* not that the prouidence of God is not extended to them, but that he doth not tender them with his mercy & bountie, as he doth the godly. For the godly also complaine, *that they are neglected of god,* when they are afflicted: not that god is not present with them in affliction, but that humane sense & iudgement suggesteth this vnto vs. And *God is saide to set his face against the wicked, to cut them off,* Leu. 20.5.\n\n## 3 Why the knowlege of this doctrine concerning Gods prouidence is necessary\n\n[^97]THis doctrin is necessarily to be known, 1 *For the glory of god.* For he wil haue vs to ascribe vnto him most great liberty, goodnes, wisedome, power & iustice: & this he wil haue vs to acknowlege & profes against the dreams & dotings of Epicures, Manichees, and Stoicks. But if the prouidence of god in mouing & guiding al things, euen the least, both good & bad, be denied, these also his properties are denied. And if these bee denied, god is not worshipped and magnified of vs, but denied.\n\n[^98]2 *For our own comfort & saluation,* that by this means there maie bee stirred vp in vs, First, *patience in aduersitie:* because all thinges come to passe by the most wise, iust, and most auaileable counsell and will of our heauenlie father. And whatsoeuer either good or bad god sendeth vs, in thē we consider the fatherly will of god towardes vs. Whatsoeuer commeth vnto vs by the counsel and will of god, and is profitable for vs: that we ought to beare patiently: but all euils come vnto vs by the counsell and will of god, and are profitable for vs: Therefore wee ought to beare all euils patiently. Secondly, *That wee may bee thankefull for benefites receiued of god.* Wee ought to bee thankeful, because of whom wee receiue all good thinges both corporal and spirituall, great and small, to him wee ought to bee thankefull, and to serue and worship him: But from god the author of all good thinges we haue all thinges. Therefore wee ought to bee thankefull vnto god, and to worship him. Nowe *thankefulnesse hath two partes.* 1. *Truth,* to acknowledge his benefite, and to be thankefull both in worde and minde vnto him. 2. *Justice,* to remunerate and make recompence. Or, *Thankefulnesse consisteth.* 1. *In acknowledging of the benefit.* 2. *Jn celebrating it.* 3 *In remunerating it.* Thirdly, *That we may conceiue a good hope and confidēce of things to come, when as god by his prouidēce deliuereth vs out of euils:* He that hath decreed vnchangeablie to saue & is able & will saue beleeuers, doth neuer suffer thē to perish. *Hope* here signifieth such a hope, as resolueth al things so to be gouerned of god, as that also they shall hence forward be profitable for our safetie, & that he will neuer suffer vs to be pulled away or withdrawen from his loue; nor will euer so forsake vs, that we perish: Because his will and power in preseruing & sauing vs is vnchangeable & far aboue the forces of al his enimies. Fourthly, *the desire & study of godlines, praier, and labour,* because although god indeed alone giueth all good things, yet he giueth them with this rule and order, that they bee desired, and expected from him, and sought by our labour and study, which must bee guided by his word.\n\nBy this it appeareth,[^99] that all the grounds and foundations of godlines or religion are pulled asunder, if the prouidence of god be once denied, such as before it hath been described out of the scripture. For, 1. *We shall neuer be patient in aduersitie, except we know it to come from God our Father, vnto vs.* 2 *Wee shall neuer bee thankefull for his benefites, except wee acknowledge them to bee giuen vnto vs from aboue.* 3 *Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accomplished, except we resolue, that the will of God, of certainelie sauing all the elect, is vnchangeable.* 4 *Wee shall neuer with assured confidence craue of God his blessings promised vs, especiallie those which are necessarie to saluation, neither shall wee striue thereto with right indeuours and agreeable to Gods word, except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues, and hath destined and appointed the meanes, whereby they are receiued, and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them.*\n\n[^1]: The creation and preseruation of things are the same in the thing itselfe, but diuerse in consideration.\n[^2]: Errors concerning Gods prouidence.\n[^3]: The prouidence of God certaine and not to bee doubted of.\n[^4]: Testimonies of scripture, for Gods prouidence.\n[^5]: Reasons of philosophie for proofe of the same.\n[^6]: 1 Order.\n[^7]: 2 The minde.\n[^8]: 3 The natural knowledge of the law.\n[^9]: 4 The terrors of conscience.\n[^10]: 5 Rewardes and punishmentes.\n[^11]: 6 The maintenance and preseruation of commonweales.\n[^12]: 7 Heroicall instincts.\n[^13]: 8 Fore-tellings of thinges to come.\n[^14]: De Dioin.\n[^15]: 9 The Ends or final causes of all thinges.\n[^16]: There is a God.\n[^17]: 2 His omnipotencie.\n[^18]: 3 His infinite wisedome.\n[^19]: 4 His exceeding iustice.\n[^20]: 5 His perfect goodnes.\n[^21]: 6 Autor of all good.\n[^22]: 7 God maker and disposer of the meanes which bring to euerie end.\n[^23]: 8 He the first cause.\n[^24]: 9 His vnchangeable foreknowledge of all thinges.\n[^25]: The definition of Gods prouidence.\n[^26]: The explication of the parts of the definition seuerally. 1 Counsel.\n[^27]: 2 Eternal.\n[^28]: 3 Most free.\n[^29]: 4 Vnchangeable.\n[^30]: 5 Most wise.\n[^31]: 6 Most Iust.\n[^32]: 7 Effectual in working.\n[^33]: The general and special working of God.\n[^34]: The Immediate working of God.\n[^35]: Gods Mediate working.\n[^36]: His mediate working, sometimes by good means; sometimes by bad.\n[^37]: 8 All good thinges done by the will of God.\n[^38]: What thinges are saide to bee good.\n[^39]: 5 All thinges present, past, and to come, done by God.\n[^40]: 9 God permitteth euill thinges.\n[^41]: The euill of punishment is a Moral good, and is done by God.\n[^42]: God wil, and wil not death.\n[^43]: Euil of crime, as it is such, God doth only permit and not wil.\n[^44]: Sinne is alwaies both in a good subiect, and to a good end directed by God.\n[^45]: Sinne alwaies is to bee discerned from good.\n[^46]: In sinne God effectuallie will, 1 The subiect or matter.\n[^47]: 2 The endes.\n[^48]: 3 The forsaking of his creatures.\n[^49]: The corruption of the action or inclination God will not, but permitteth.\n[^50]: Why God is said to permit sinne.\n[^51]: The creature worketh wel together with god working wel, if God correct him.\n[^52]: God correcteth whom he wil.\n[^53]: What permission is.\n[^54]: Permission of sinne confirmed by sundry places of scripture, according as it was before described.\n[^55]: Permission is the withdrawing of Gods grace.\n[^56]: God directeth all both good and euil vnto his glorie, and his chosens saluation.\n[^57]: The degrees of Gods prouidence, whereby hee tendereth the whole world, mankind, his chosen.\n[^58]: The prouidence of God, is the gouerning and guiding of euery particular thing.\n[^59]: Testimonies.\n[^60]: Gods general prouidence confirmed.\n[^61]: Gods particular prouidence ouer creatures indued with reason.\n[^62]: His prouidence ouer creatures voide of reason.\n[^63]: His prouidence ouer thinges casual and fortuning.\n[^64]: His prouidence in necessarie euentes.\n[^65]: The reasons and argumentes to proue all thinges to bee done by the prouidence of God. 1 Gods omnipotencie. 2 His wisedome.\n[^66]: 3 God will the endes of all thinges.\n[^67]: 4 God is the first cause.\n[^68]: 5 The vnchangeablenes of Gods foreknowledge.\n[^69]: 6 God the cause of all good, as it is good.\n[^70]: Confusions, as they are such, are not from God as efficient of them, but directing them.\n[^71]: There is order euen in disordered thinges.\n[^72]: The wicked are not ruled of God so manifestly as the godly; and they withstand gods re•e•• wil but not his secret will.\n[^73]: Actions are not sinnes in them selues, but by an accident.\n[^74]: Many thinges in respect of the creatures are sinnes in them selues.\n[^75]: No action euil in it selfe, in respect of God.\n[^76]: God will those thinge, which are sinnes in themselues in respect of mans will, but not in respect of his wil\n[^77]: A rule to be obserued of good and euil causes of one and the same effect.\n[^78]: God doth not will or worke sinne it selfe, but only permitteth it.\n[^79]: Not to bereaue but to be bereaued of Gods knowledge is sinne.\n[^80]: To rule sinnes, is not to worke them.\n[^81]: God will the obediēce of all, as concerning his commaunding it vnto all, but not as concerning his secret working of it in whom hee will.\n[^82]: God no dissembler.\n[^83]: Gods gouernment doeth not take away, but establish the liberty of the creatures will.\n[^84]: The difference between necessarie and contingent thinges.\n[^85]: The difference betweene absolute necessitie, and necessitie of consequence or supposition.\n[^86]: Fortune and chaunce.\n[^87]: Fate or destinie. The difference between the stoickes and the churches doctrine concerning Gods prouidence.\n[^88]: Necessitie of consequence or supposition doth not take away contingency.\n[^89]: What contingencie is denied.\n[^90]: Whether the motions of a creature are contingent or necessarie.\n[^91]: What fortune and chaunce is denied.\n[^92]: God is effectual in working by meanes which himselfe hath freely ordained.\n[^93]: Why wee must vse meanes.\n[^94]: No good worke of the creature meriteth reward.\n[^95]: Eu•• workes merit punishment iustly.\n[^96]: Certaine places of scripture wrested against Gods prouidence.\n[^97]: The causes why this doctrine is to bee knowen. 1 The Glorie of God.\n[^98]: 2 Our comfort and saluation.\n[^99]: Al the groundes of religion shaken in peeces, if the prouidence of God bee denied."},{"number":110,"title":"THE SECOND PART OF THE CREED, OF THE SONNE THE REDEEMER","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[29],"paragraphs":[],"clauses":[],"items":[],"text":"In the Second part of the Apostolique Creed, *is intreated of the Mediatour. The doctrine concerning the Mediatour,* consisteth of two partes: The first is, *The person of the Mediatour:* The second, *Of his office. Of his person* the two former Articles speake. *And in Jesus CHRIST his onelie sonne our Lord; which was conceiued by the holie Ghost, borne of the Virgine Marie. His office* is summarily expounded in the same two articles: but particularly in those which folow, euen vnto the third part of the Creed, wherein is entreated concerning the holy Ghost.\n\n*There are two parts of his office: humiliation, or merite: and glorification, or efficacie. Of his humiliation,* whereby Christ hath promerited and deserued for vs his benefices, namely, remission of sinnes, and reconciliation and attonement with God, the holy Ghost, and life euerlasting, these articles speake; *Hee suffered vnder Pontius Pilate, was crucified, dead, buried, descended into hell. Of his glorification,* in respect whereof Christ is effectuall and worketh forcibly in vs,[^1] in applying his merited blessinges and benefites vnto vs by his spirite, these articles speake; *The third daie he rose againe from the dead; he ascended into heauen; Sitteth on the right hand of God the father almightie; From thence shall hee come to iudge the quicke and the dead.* Hence it appeareth with how great wisedome the articles were written, and applied to the question of the Mediatour, For as it descendeth in order from the first to the last step and degree of Christs humiliation, which is signified by his descention into hell, and is the feeling of the horrible iudgement, and wrath of God against the sinnes of mankinde: so it ascendeth from the lesser glorie, which beganne from his resurrection, to the highest and greatest, which is betokened by his sitting at the right hand of GOD the Father. The same order and the same wisedome is seene in the first part of the Creede. It is also apparent in the third part, which is as it were the fruit of the articles going before, wherein are recited in most notable order the benefites which Christ promeriting by his passion, applieth to vs by his spirite. *For the benefites of Christ are different from his office. His benefites* are the thinges themselues, which Christ hath purchased for vs and bestoweth on vs, to wit, remission of sinnes, or our reconciliation with God, the giuing of his holy spirit, and life euerlasting. *His office is,* to promerit in those things for vs by his obedience, and to bestowe them on vs by his owne power and efficacie.\n\nMoreouer the 29. 30. 31. Questions of the Catechisme, which are concerning the sonne, belong vnto the common place of the office of the Mediatour, in respect of which office, the sonne of God our Mediator, beareth the name both of *Jesus,* and of *Christ.* And he is called *Jesus,* that is, *Our Sauiour,* 1.[^2] *Because he deliuereth and saueth vs from both euils, both of crime, and paine.* 2. *He doth it alone.* 3. *He doth it fullie and perfectlie.* 4. *He doth it by his merite and efficacie.*[^3] Where fore *to beleeue in Jesus,* is certainly to thinke and be perswaded, 1. *That there is a Sauiour of mankinde.* 2 *That the sonne of God borne of the Virgine Marie is this Jesus the Sauiour, whom God will haue vs acknowledge, hearken vnto, and worship:* Mat. 1.22. & 17.5. Iohn. 5.23. *&* 37.3. 3. *That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime.* 4. *That he is not onelie the Sauiour of other the chosen of God, but mine also.* 5. *And that he is not our Sauiour by his merite onelie, but by his efficacie also and effectuall working,* while by the imputation of his satisfaction hee iustifieth vs, and regenerateth vs by his holy spirite, and restoreth the righteousnes or image of God in vs, which restoring being here begun, he finisheth and accomplisheth in the life to come.\n\n[^1]: The great wisedome and order in disposing the articles of our Creed.\n[^2]: Why Christ is called Iesus.\n[^3]: What is to beleeue in Iesus."},{"number":111,"title":"OF THE NAME IESVS","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[29,30],"paragraphs":[],"clauses":[],"items":[],"text":"Bvt, that it may the better bee vnderstoode, that by the name, *Jesus,* the office of the Sonne of GOD the Mediatour is designed, these foure questions are to be considered.\n\n1 *What is signified by the word Jesus.*\\\n2 *From what euils he saieth or deliuereth.*\\\n3 *How he saueth.*\\\n4 *Whom he saueth.*\n\n## 1 WHAT THE NAME IESVS SIGNIFIETH\n\n*Iesvs* is an Hebrewe worde, which signifieth *a Sauiour and authour of safetie.* This etymon or originall signication of this woorde is assigned by the Angel, *Mat.* 1.21. *Luc.* 1.31. *The Sonne of God therefore is called IESVS in respect of his office, by an excellencie.* For hee alone saueth from euils most perfectly, whether wee respect the number, or the degree. For hee performeth our deliuerie from all euils, and that such as is not onelie begunne, but also consummated.\n\n[^1]1 *Now that the Soone of GOD onelie is that Sauiour,* is shewed by the places of Scripture following, *John.* 3.18. *He that beleeueth not in the Sonne is alreadie condemned.* Acts, 4.12. *There is not saluation in anie other, for among men there is giuen no other name vnder heauen, whereby wee must bee saued.* Romans. 5.19. *By the obedience of one shall manie bee made righteous.* 1. Tim. 2.5. *There is one God, and one Mediatour betweene God and man, which is the man Christ Jesus.* 1. Iohn. 5.11. *God hath giuen vnto vs eternal life, and this life is in his Sonne.*\n\nObiection. *The Father and the holie GHOST also are Sauiours: Therefore not the Sonne alone. And so contrarie; The Sonne alone is Sauiour: Therefore not the Father, nor the holie GHOST.* Aunswere, It is a fallacie affirming that to bee simplie so, which is in some respect so. For first, *The Sonne alone saueth,* namely, as Mediatour, by his merite and efficacie. *The Father saueth,* as the fountaine of our deliuerie: Because hee sendeth the Sonne into fleshe, by him to deliuer vs; but the Father himselfe is not sent. *The holie Ghost saueth;* as an immediate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen. Wherefore this efficacie or effectuall woorking it selfe, is common to all three persons: yet the order and manner of woorking is different, and appropriate to eache. But the Ransome, the Sonne onely hath paied. Secondly, *The Sonne is called the onelie Sauiour, in respect of the creature,* to whom hee is opposed, and from whom hee is discerned; that is, from the woorke of saluation, not the Father and the holy Ghost, but the creatures onely are excluded. For no creature deliuereth from sinne and death. So 1. *Corinth.* 2.16. it is saide, *The thinges of god knoweth no man, but the Spirite of god:* But it followeth not hereof, that the Father and the Sonne knowe not themselues. For the Spirite in that place is compared with the creature, not with the Father and the Sonne. Replie. *But there haue beene manie Sauiours of the people, and some of them also called by the same name,* as Iosua. *Therefore not CHRIST onelie is Sauiour.* Aunswere. Other were termed Sauiours, but in a most diuers respect. First, *Because they carried a type of this IESVS as our true, onelie, and designed Sauiour by GOD.* Nowe albeit the Patents of Iosua when they gaue him this name, coulde not so much as suspect, that by him shoulde come the deliuerie of the people of Israell: yet was it decreed with GOD from euerlasting that hee, as also others, shoulde bee a type of the onelie Mediatour and Sauiour. Wherefore by his secrete and vnknowen prouidence hee so mooued and ruled his Parentes willes, that they shoulde call him Iosua. Secondlie, *GOD by them bestowed onelie corporall, and temporall benefites, vpon the Israelites. But by this Jesus he saueth all the chosen dispersed through the whole world, from all euils both of bodie and soule, from sinne and death euerlasting.* Thirdly, *Christ is the author of all good things both temporal and eternall, and these he by his owne efficacie bestoweth on whom he will: They were onelie instruments and ministers, by whom Christ gaue safety and benefites temporal to the people.*\n\n[^2]2 Moreouer that *this Jesus is the perfect Sauiour, and doth most perfectlie deliuer vs from all euils,* these places testifie. *Col.* 2.9. *In him dwelleth all the fulnes of the godhead bodilie:* And verse 10. *Yee are compleat in him:* that is, Christ is that one and perfect God, the fountaine of all knowledge and good: therefore he is sufficient for your saluation; he who hath Christ, cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes, neither hath any need to aske them elsewhere. 1. *John.* 1.7. *The bloud of Jesus Christ clenseth vs from all sin.* Hebr. 7.25. *Christ is able perfectlie to saue them that come vnto God by him, seeing he euer liueth to make intercession for them.*\n\n[^3]Hereof in the 30. question of the Catechisme, is inferred a notable consequence against the Papists, who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession: namely, *that they indeede spoile and robbe Jesus of this glorie, whereby hee is the perfect and onelie Sauiour.* Which is also true of them, *who seeke for but the least iot of saluation or felicitie in themselues, or other thinges without Christ.* The collection is this. *He is the perfect and onelie Sauiour, who bestoweth saluation neither iointlie with others, nor in part onelie, but full, intire, and whole. But this Jesus, the sonne of Marie, is that Sauiour, which is the onelie and perfect Sauiour, whereof demonstration hath beene made a little before. Wherefore hee bestoweth saluation neither iointlie with others, neither part thereof onlie, but he alone performes the whole: and by a consequent, they who ioine moe intercessours with Jesus, or craue and expect anie part of saluation elsewhere, doe indeede denie the onelie Sauiour Jesus.*\n\nObiection. *To pray for others is to make intercession. God will that one should pray for another, as the Saintes, for Saintes; Therefore he will that one make intercession for another. And by a consequent, the glorie of Christ is not impeached, if the intercessions of Saints be adioined vnto his intercession.* Answere. There is an ambiguitie, both in the woorde Praier, and in the word Intercession. *God wil that one pray and make intercession for an other:* But this they must doe, not standing on the worthines of their owne intercession and merites: but on the worthines of the intercession and merites of the onely Mediatour Christ. *Christ maketh intercession for vs,* because he prayeth, will, and obtaineth, and effectuateth it himselfe, that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour, and bee reformed according to his image. Christ therefore maketh intercession for vs by the vigour and vertue of his owne proper worthines and merite; for his own worthines be is heard, and obtaineth what be desireth. After this sort doe not the Saints make intercession one for another. Wherefore seeing the Papists faigne that the Saintes doe by their owne merites and praiers, obtaine for others grace and certain good thinges at Gods handes, they manifestly derogate from the glorie of Christ, and denie him to bee the onelie Sauiour.\n\n## 2 From what euils he saueth vs\n\nHe deliuereth vs from all, euils of all both crime,[^4] and paine, most fullie and perfectly. *Math* 1.21. *He shal saue his people from their sinnes.* 1. Iohn. 1.7. *The bloud of Jesus Christ clenseth vs from all sinne,* that is, that it may not bee imputed vnto vs, and that it may not raigne in vs, but bee abolished, and so wee at length leaue off to sinne. Wherefore also hee deliuereth vs from all paine, and punishment. For the cause being taken away, which is sinne, the effect is taken away, which is punishment. *Rom.* 8.1. *Now then there is no condemnation to them that are in Christ Jesus.* Iohn. 10.28. *I giue vnto them eternall life.* The saluation then, which this our Sauiour Iesus Christ bringeth vs, is righteousnes and life euerlasting. *Dan* 9 24. *Seuentie weeks are determined to finish the wickednes, and to seale vp the sinnes. and to reconcile the iniquitie, and to bring in euerlasting righteousnes.* 1. Cor. 1.30. *He is made vnto vs wisedome, righteousnes, sanctification, and redemption.*\n\n## 3 How he saueth\n\nHe saueth vs after two sorts: First, *by his merite,* that is, yeelding a sufficient punishment or satisfaction for our sinnes,[^5] whereby hee hath merited for vs remission of sinnes, reconciliation with God, the holy Ghost, saluation and life euerlasting. Vnto this beare many places of holy Scripture witnesse in plentifull sort. 1. *John.* 2.2. *If anie man sinne, wee haue an Aduocate with the Father, Jesus Christ, the iust. And hee is the reconciliation for our sinnes: and not for ours onelie, but also for the sinnes of the whole woorld.* Rom. 3.25. *Whom God hath set forth to be a reconciliation through faith in his bloud, to declare his righteousnesse by the forgiuenesse of sinnes.* Rom 5 19. *By the obedience of one manie shall bee made righteous.* Isay. 53.5. *Hee was wounded for our transgressions, hee was broken for our iniquities; the chastisement of our peace was vpon him, and with his stripes wee are healed. All wee like sheepe haue gone astraie, we haue turned euerie one to his owne waie; and The Lord hath laide vpon him the iniquitie of vs all.* 2. Cor. 5.21. *Hee hath made him to be sinne for vs, which knewe no sinne, that we should be made the righteousnesse of God in him.* Gal. 3.13. *Christ hath redeemed vs from the curse of the lawe; when he was made a curse for vs; that the blessing of Abraham might come on the Gentiles through Christ Jesus, that wee might receiue the promise of the spirite through faith.* Gal. 4 4. *God sent forth his sonne made of a woman and made vnder the lawe,* (that is, made an execration or curse, *Gal.* 3.13. For we are deliuered not from the obedience, but from the curse of the lawe) *that hee might redeeme them which were vnder the lawe, that we might receiue the adoption of the sonnes.* Heb. 9.14. *How much more shall the bloud of christ, which through the eternall spirite offered himselfe without spot to god, purge your conscience from dead woorkes to serue the liuing god?* Heb. 10.10. *By the which will we are sanctified, euen by the offering of the bodie of Jesus christ once offered.* By these and verie many the like places of Scripture, it is manifest, that for Christes merite wee are not onely freed from punishment, the remission of our sinnes being obtained: but are also reputed righteous before GOD, adopted of him to bee his sonnes, blessed, endewed with the holy GHOST, sanctified, and made heires of euerlasting life.\n\nNowe this so great force and power fully and perfectly to deliuer vs,[^6] and further to bestowe most perfectly saluation on vs, the death and punishment of Christ (which is a most perfect merite) hath, first *by the worthinesse of the person:* because hee that suffered it, is God, *Acts.* 20.28. *God hath purchased the church with his owne bloud.* Hebrewes 9.14 *which through the eternall spirite offered himselfe.* Hereof therefore is it, that the obedience of the Sonne in punishment, or satisfaction, surpasseth the righteousnes and punishment or satisfaction of all the Angels, and is a sufficient price, and merite for so many and so great blessinges. Againe, it hath this force *by the greetiousnesse of the punishment:* because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde. *Hee descended into hell.* For hee suffered so great torments, that euen those who are euerlastingly damned, cannot sustaine so great and so sufficient afflictions, and tormentes, and therefore cannot satisfie the wrath and iustice of God.\n\nObiection. *The sufficient punishment for sinne must needes bee eternall. But the punishment of CHRIST for our sinnes was not eternall. Therefore was it not sufficient, neither dooth it merite.* Aunswere. The Maior hath not a sufficient enumeration: either it must bee eternall, as the reprobates punishment; or equiualent to eternall, as was the punishment of Christ, for the causes euen now specified.\n\nSecondly, *Christ saueth vs by his efficacie,* power,[^7] & operation, whereby hee effectually applieth vnto vs his merited & deserued benefits, that is, 1. *He iustifieth vs by imputing vnto vs that satisfaction, which he performed vnto the law for our sins.* 2. *He giueth vs by the ministerie of his word the holy ghost, by whom he worketh in vs both faith, whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof; & also conuersion, or the desire & loue of new obediēce,* and so by his word & spirit he gathereth his Church. 3. *He confirmeth this his collected & gathered Church, defendeth and preserueth it in this life* against the force of Diuels and the world, and against all the corporal and spiritual assaultes of all enimies, euen to the end, so that not one of those, which are conuerted, perisheth. 4. *And at length, their bodies being raised from the dead, he fullie deliuereth his church, aduanced vnto euerlasting life and glorie, from all sinne and euill. The efficacie* therefore, whereby the sonne saueth vs, *compriseth the whole benefit of our redemption,* which hee bestowed on vs by faith through the vertue and woorking of his spirite. For what benefites he merited by his death, hee dooth not retaine them vnto him-selfe, but beestoweth them on vs. For saluation and life euerlasting (which him selfe had before) hee purchased, not for him-selfe, but for vs, as beeing our Mediatour.\n\n[^8]Hereby wee may vnderstand, *that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Jesus our Mediatour.* For the holy Ghost is hee, by whom Christ effectually performeth this, which hee, beeing our intercessour with his Father, hath promised his Father in our behalfe, that is, hee teacheth vs, by illuminating our mindes with the knowledge of GOD and his diuine will; and regenerateth, or sanctifieth, and guideth, and establisheth vs, that we may begin the studie of holines, persist and profit therein, vntil sinne be fully abolished in vs; and sinne being abolished, death must also needs be abolished; which that hee might together with death destroy, Christ was sent of his Father into the woorlde. Of this efficacie or effectuall operation speake these places, *Colos.* 1.14. *In the Sonne wee haue redemption through his bloud, the forgiuenesse of sinnes.* Isai. 53.11. *By his knowledge shall my righteous seruaunt iustifie manie.* Iohn. 1.9. *That was the true light, which lighteth euerie man that commeth into the world;* that is, hee is the author and fountaine of all light, both naturall in all Angels and men, and spirituall in his elect and chosen. *John.* 5.21. *As the Father raiseth vp the dead and quickeneth them, so the Sonne quickeneth whom hee will.* Iohn. 15.26. *I will send vnto you from the Father the spirite of truth.* Matthew. 3.11. *Hee that commeth after me, will baptize you with the holie Ghost, and with fire.* Ephes. 4.8. *When hee ascended vp on high, hee gaue giftes vnto men. Hee ascended that hee might fill all thinges.* Luc. 10.22. *No man knoweth who the Father is, saue the Sonne, and hee to whom the Sonne will reueile him.* Iohn. 1.18. *No man hath seene GOD at anie time: the onelie begotten Sonne, which is in the bosome of the Father, hee hath declared him.* Matthew. 28 2. *I am with you alway, vntill the ende of the woorld.* Iohn. 14.18. *I will not leaue you comfortles.* Iohn. 10.28. *My sheepe shall neuer perish, neither shall anie plucke them out of mine hand.* 1. Iohn. 3.8. *For this purpose appeared the Sonne of God, that hee might loose the woorkes of the Diuel.* Iohn. 16.54 *I will raise him vp at the last daie.* Eph. 5.27. *That he might make it vnto himselfe a glorious Church, not hauing spot or wrincle, or anie such thing.*\n\n## 4 Whom he saueth\n\nHe saueth all and onelie the elect and beleeuers,[^9] *which haue beene, are, or shall bee, euen from the beeginning to the ende of the woorlde; and that both by his merite, and by his efficacie. For in them onely, which embrace the benefite of Redemption with a true faith, hath GOD his ende, euen his worship and glorie. Therefore vnto them onely it doth befall.* Iohn. *3.16.* GOD so loued the woorld, that hee hath giuen his onelie begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. *John. 17.20.* I pray not for these alone, but for them also which shall beleeue in mee through their woorde, that they all maie bee one &c. *John. 6.51.* I am the liuing bread which came downe from heauen: if anie man eate of this bread, hee shal liue for euer. *Ephesians. 1.4.12.* Hee hath chosen vs in CHRIST, that wee shoulde bee holie and without blame before him in loue; and that wee shoulde bee vnto the praise of his glorie.\n\n[^1]: 1 The Sonne onely is our sauiour.\n[^2]: 2 Iesus is the perfect sauiour.\n[^3]: Against the Papists merits, and intercessions of saintes.\n[^4]: Christ saueth vs from all euils both of crime and paine.\n[^5]: Christ saueth vs 1 By his merit.\n[^6]: Why Christs death was of such force, as fully and perfectly to saue vs.\n[^7]: 2 Christ saueth vs by his efficacie, and powerful working.\n[^8]: The gift of the holy Ghost is part of our saluation.\n[^9]: Hee saueth the elect and beleeuers onely."},{"number":112,"title":"I BELEEVE IN CHRIST","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[31],"paragraphs":[],"clauses":[],"items":[],"text":"The name of *Jesus* doth rather summarily than expressely note the office of the Mediator:[^1] and is as it were a proper name designing rather a certaine person. But the woorde, *Messias,* or *Christ,* or *Annointed,* is properly an epitheton of the office, which being adioyned to the former, doth more significantly declare the proper and certaine office of the Mediatour: For it expresseth metonymicallie the three parts thereof, namely, to bee *a Prophet, a Priest,* and *a King.* For these three were wont to be annointed, and so to be designed to these functions.\n\nObiection, *But it may bee that CHRIST was annointed but to one of these functions onelie.* Aunswere. He is called in the Scripture a Prophet, a King, and a Priest: And further CHRIST was signified by annointed persons, whereof those three sortes were in the olde Testament. And hence it commeth to passe that these two names *JESVS CHRIST* are often ioined. For it is not inough to beleeue, that there is a Sauiour, and that hee is exhibited, but wee must further also certainly bee perswaded, that this IESVS, borne of the Virgine Marie, is that Sauiour and CHRIST, promised in the olde Testament. Furtherermore, concerning the office of the Mediatour, as it is designed by this name *CHRIST,* which signifieth Annointed, fower thinges especiallie offer themselues to bee considered.\n\n1 *What the vnction or annointing of Christ is, or in what sense he is called Annointed.*\\\n2 *What is Christs propheticall function.*\\\n3 *What his Priesthood.*\\\n4 *What his Kingdome.*\n\n## 1 WHAT CHRISTS VNCTION OR ANNOINTING IS\n\n[^2] *ANnointing in the old testament was a ceremonie, whereby according to gods ordinance Prophets, Priests, and Kings were annointed either with some speciall, or with common oile: that it might stand for a testimonie, to those who were rightlie annointed, that they were called of god to the administring of one of these functions, and that they should be furnished from god with giftes necessarie for the performing of that whereunto they were called.* For Annointing signified, 1. *The calling and ordaining of anie to the office eyther of a Prophet, or of a Priest, or of a King.* 2. *It signified the promise and bestowing of giftes necessarie thereto.* For to whome GOD committed anie office, and whome hee caused to bee annointed, to these also hee subministered the giftes of the holie GHOST necessarie for the discharging of it, as knowledge, wisedome, strength, fortitude, industrie, authority, and such other. 3. It signified *the fragrantnesse or sweete sauour of the labours employed in that vocation,* that is, it was a testimonie that the labours were gratefull and acceptable to GOD, and that hee woulde prosper such labours, as the Annointed shoulde with a true faith and cheerefullie vndergoe in exequuting the function committed vnto them of GOD. 2. *Corinth.* 2.15. *We are vnto GOD the sweete fauor of Christ in them that are saued.* 1. Corinth. 15.58. *Your labour is not vaine in the Lord.*\n\nFurther, the outwarde annointing did as a signe represent the inwarde, that is, the giftes of the holy GHOST, as the thinges signified, by reason of a correspondent Analogie and proportion. For as oile maketh the drie partes, beeing annointed therewith, liuely, agill, and able and fitte to doe their duetie, and besides to send foorth a sweete fauour: So the holie Ghost furnishing them with necessarie giftes, which are ordained to a function, giueth them strength and power, whereby they being of themselues vnfit to doe any good, are made fit and able to woorke and accomplish thinges gratefull vnto God: that is, the holie Ghost causeth them to dispatch readilie and with dexteritie the partes of that dutie which is enioined them, and to doe thinges acceptable to GOD, and auaileable for the preseruation of the Church.\n\nNowe *the annointing* of Iesus Christ is, First *the ordaining of the sonne of God to the office of the chiefe Prophet, Priest, and King of the Church.* Secondlie, *The especiall communicating of the giftes of the holie Ghost necessarie for this office.* Thirdlie, *Gods approbation and prospering of this office.* Isaie 53.10. *The LORDE woulde breake him, and make him subiect to infirmities: when hee shalt make his soule an offering for sinne, hee shal see his seede, and shall prolong his daies, and the will of the Lord shal prosper in his hand: He shal see of the trauell of his soule, and shal be satisfied, by his knowledge shal my righteous seruant iustifie many, for he shal beare their iniquities. Therefore wil I giue him a portion with the great, and hee shal diuide the spoile.* Iesus then, the sonne of God and Mary, is called Messias, or Christ, or annointed: First, *because he was appointed of his father from euerlasting the Mediatour,* that is, the chiefe Prophet, Priest, & King of the Church. This is confirmed by this reason. *He that is to be a Prophet, a Priest, and a King, and is called annointed, hee is in respect of those three called annointed. But the Mediator which was called Messias or annointed, was to be the chiefe Prophet, Priest and King of the Church. Therefore he is in respect of those three called annointed or Christ.* Again the same is shewed by many places of Scripture. *Joh.* 7.28. *I came not of my selfe &c.* Iohn 6.38. *I came downe from heauen, not to doe mine owne will, but his wil, which hath sent me.* Heb. 5.5. *Christ tooke not vnto himselfe this honour to bee made the High-Priest, but hee that saide vnto him, Thou art my sonne, this day begate I thee.* Psalm. 110.4. *The Lorde swore, thou art a Priest for euer, after the order of Melchisedeck.* Hebr. 13.8. *Jesus Christ yesterday, and to daie, the same is also for euer.* Reuel. 13.8. *The Lambe slaine from the beginning of the world.* 1. Corinth. 130. *CHRIST is made of God vnto vs wisedome, and righteousnesse, and sanctification, and redemption.* So is hee often called the Angell of the couenant sent of olde vnto the Church. 2. *Hee is called annointed in respect of the giftes of the holie GHOST which were poured on him thicke, aboundauntlie, and most perfectlie;* that is, al the giftes and graces whatsoeuer are in all the blessed Angels and men, and those in the most excellent and high degree, that hee might bee sufficient for the restoring, ruling, preseruing of his Church, and for administering the gouernement of the whole woorlde, and for the directing thereof to the safetie and saluation of his Church. *John* 3.34. *God giueth him not the spirite by measure.* Hebr. 1.9. *Wherefore God, thy God, hath annointed thee with the oile of gladnesse aboue thy fellowes.* Isaie 61.1. *The spirite of the Lorde is vpon mee, therefore hath the Lorde annointed mee.* The annointing therefore is of the whole person, yet with this difference, *that it is so applied to both natures, as it signifieth the ordaining of him to the Mediatourshippe.* For hee is Mediatour according to both natures, who was alwaies present with his Church, euen before his fleshe was borne:[^3] *But as his annointing designeth the communicating of the giftes of the holie GHOST, so his humane nature onelie is meant to bee annointed.* For his Godhead, because it is alwaies in it selfe goodnesse most perfect, and passing measure, is not annointed, but annointeth & filleth with giftes and graces both his owne humanity, which his God-head dooth personally inhabite, as also all the elect and chosen. *Wherefore one and the same Christ, in respect of his diuerse natures, is both annointed and annointer,* as raiser and raised. For the father annointeth with the holie Ghost, but by the Lorde: so that Ireneus said pretilie, *that by the name of annointing was comprised and vnderstood the three persons of the godhead, The annointer, the annointed, and the annointing.*\n\nObiection. *But it is no where reade,*[^4] *that Christ was annointed.* Aunswere. Christ was not annointed, typicallie, ceremonially, or sacramentallie; but reallie, and spiritually, that is, hee receiued the thing it selfe, which was prefigured and signified by the ceremonial annointing; which was the holy Ghost; as it is said, *Psalm.* 43.97. and *Heb.* 1.9 *Wherefore God, thy God, hath annointed thee with the oile of gladnesse aboue thy fellowes.* Isaie 61.1. *The spirite of the Lorde is vpon mee, therefore hath the Lorde annointed mee.* As therefore it was meete that Christ shoulde bee a Prophet, a Priest, and a King, not typical, but the verie signified and true, that is, the great and high Prophet, Priest, and King; so it was necessarie that hee should be annointed not with typical oile, but with the signified and true oile, which was the holy Ghost. For such as the office was, such should the annointing be. But the office was not typical, but the very thing it selfe. Therefore such also should the annointing be.\n\nHence wee learne and vnderstand these two thinges. The first is, *That Christ hath this name, not from the ceremonial annointing, but from the thing it selfe which was thereby signified:* because he is that chiefe and high Prophet,[^5] Priest and King, whom, as types, the Prophetes, Priestes, and Kinges of the olde Testament, which were wont to bee annointed with external oile, did represent. The name therefore of the signe or type, that is, Annointed, is transferred to the thing it self, euen to the High-Priest, Prophet & King, Iesus. Another thing that wee learne is,[^6] *That there is a great difference between this Jesus Annointed, and the Annointed of the olde testament.* For 1. *There were only certaine types and shadowes of this onely chief and true Christ,* that is, of this King, Prophet, & Priest. *Wherefore necessary was it that they should yeeld & giue place to him being once exhibited.* For the thing it selfe being come & exhibited, the types cease. 2. *The annointing, that is, the communicating of the gifts of the Holy Ghost in the typicall Annointed was imperfect & weake. But in Jesus christ it is perfect & exceeding great. For in him dwelleth the fulnes of the Godhead personally,* so that he is both the Annointed & the Annointer. 3. *He onlie hath receiued all the giftes of the holie Ghost, and those manie waies more excellent than they are to bee found in all the Angels and men:* Because hee had them in the highest both number and degree. 1. *John* 1.16. *Of his fulnesse haue all wee receiued. But the Annointed of the old testament receiued neither all the giftes, neither in the highest degree, but diuided, and according to the measure of the gift of christ, some more, some fewer, & some greater gifts than some,* 1. Cor. 12.11. Ep. 4.7. *Much lesse were they able by their own power and vertue to worke the same in others.*\n\nReplie 1. *GOD cannot bee annointed: christ is GOD. Therefore he coulde not be annointed, no not with the prefigured or signified oile.* Aunswere. In some respect wee graunt this whole reason. For Christ as touching his God-head, cannot be annointed with the giftes of the holie GHOST. First, *because not one iot of the giftes of the holie Ghost can bee added to the God-head, because of the exceeding perfection thereof.* And further, *because the holie Ghost, by whome the annointing is immediately administred, is the proper spirite of christ, no lesse proceeding from him, than from the father.* Wherefore he, as he is God, hath not any thing from the holy Ghost, neither dooth hee receiue him, which is alreadie his owne from any other, but giueth him vnto others whom it pleaseth him: As also no man can giue thee thy spirite which is in thee, because that which thou already hast cannot bee giuen vnto thee.\n\nReply 2. *According to which nature christ is annointed, according to the same he is Mediator, that is, the Prophet, Priest, and King of the church. But according to his humane nature only he is annointed: Therefore according to that only he is Mediatour.* The Minor is thus proued. *To be annointed, is, to receiue the gifts of the holie Ghost: But according to his humane nature onlie hee receiued these giftes:*[^7] *therefore according to that onelie he is annointed.* Aunswere. The Maior of the former reason is made of a bad and faultie definition: because the definition is of too strait and narrowe a compasse. For to bee annointed is not onely to receiue the giftes: but also to bee designed to some certaine office. In the former sense Christ is annointed according to his humanitie only: in the later, according to both natures. Or, we may aunswere that the whole reason is faulty, because of an ambiguity in the word *annointing.* For in the Maior, it is taken either for the whole annointing, or for that part, which is an ordeining to an office: but in the Minor it is taken for the other part onely, which is the participation of the giftes of the holie Ghost. Nowe then, *according to which nature christ is not annointed,* that is, neither seuerally by a designement to an office: neither by both a designement to an office & a receiuing of the giftes of the holie Ghost: *according to that nature he is not Mediatour. Christ according to his Godheade is not annointed,* both with a designement to an office, and a receiuing of giftes: yet is hee according to his Godheade annointed by an ordaining or designement to an office. *Therefore hee is Mediatour also according to his Godhead.*\n\n*Christ therefore is Mediatour, that is, the Prophet, Priest,*[^8] *and King of the church in respect of both natures.* For vnto the office of a Mediatour doe mo actions concur, whereof some he executeth by his Godhead, some by his flesh; yet so, that they are don & performed together, the properties of both natures being as it were cōmunicated. Wherefore that we er not here, nor cōceiue amisse, these two rules ar to be obserued. The first: *the properties of the one nature in the mediator, are attributed to the other in the concrete, that is, to the person, yet still in respect of that nature whose properties they are. This is called the communicating of the properties,* & it is a certaine kind of Synecdoche. The second. *The names of the mediatorship are attributed to the whole person, in respect of both natures, yet reseruing still the properties of each nature, and the differences of actions.* For to the perfourming of the Mediatourship, the properties of faculties and operations both of the diuine and of the humane nature are required.\n\n## 2 WHAT IS CHRISTS PROPHETICALL FVNCTION\n\n[^9] *THE worde* Prophet *commeth from the Grecke word 〈 in non-Latin alphabet 〉, which signifieth to publish abroade things either present, or to come.* A Prophet in general, is a person called of god, who publisheth and expoundeth vnto men the will of God concerning things either present or to come; which without some reuelation from God, remain vnknowne to vs; as being such, to the knowledge wherof men were not able by themselues to come. A Prophet is either a minister, or the head and chiefe of the Prophets, which is Christ. Of Ministerial Prophets, *some are of the old, some of the new Testament. Of the new Testament, some are specially so called, some only in generall.*\n\n[^10]The Prophets of the olde Testament were persons immediatlie called and instructed of God himselfe either by instinct, or by dreams, or by diuine visions, or by speeches had by God with them, that they should declare to men, to whom they were sent, the true doctrine concerning God and his worship, and cleanse and cleare it from errors and corruption; that they should recount & illustrate the promise of the Messias to come, and his kingdome and benefits, of remission of sinnes and eternal life, by and for him, to bee giuen to all beleeuers; that they should foretell future euents, good and bad, and rewards and punishments; that they should guide & administer and order many counsels and offices politicke, or ciuil, hauing diuine and certaine testimonies to warrant them, that they could not erre in such Doctrine, precepts, and counsels, as they propounded in the name of God. *Those testimonies were especially these. 1* The continuall consent of the Prophets in Israell, of Moses, and the Patriarcks, both one with another, and with those first diuine reuelations, which were giuen at the creation in Paradise. *2* Miracles certainly comming from God. *3* The euents of things exactly aunswering to the sacred oracles and predictions of the Prophetes *4.* The Testimony of the holy Ghost thoroughlie perswading and conuincing mens minds concerning the truth of Propheticall doctrine. *Such Prophets were, Adam, Seth, Noa, Abraham, Isaac, Jacob, Joseph, and other, and afterwards Moses, & they who succeeded him among the people of Israel.*\n\nA Prophet of the new testament, *specially so called,*[^11] is a person, who by diuine instinct, and through speciall reuelation of the holie ghost, doth certainly foresee and foreshewe thinges to come; As were the Apostles *&* Agabus, *Acts. 11.28. & cap. 21.11.* and the Disciples, telling Paul through the spirite, that hee shoulde not goe vp to Ierusalem, *Acts. 21.4.* &c. A Prophet of the newe Testament, *in general,* is called anie, whosoeuer hath the gift of vnderstanding, expounding and applying the Prophecies and writinges of the Prophets, who are properly so called, to the present vse of the church. *So is this word vsed. 1.* Cor. *14.3.4.5.29. This function & gift of prophecying, that is, of expounding & applying the Scriptures of the Prophetes and Apostles to the vse of the Church, is at al times necessary: That other, of foretelling things to come, not so: and therfore is it but temporary, and for a time.*\n\nThe great and chiefe Prophet, *which is Christ,*[^12] is a person immediatelie ordained of god euen from the beginning and cradel of the Church in paradise to al eternity, sent of the father to declare the wil of god towards mankind, to institute and appoint a ministerie, to teach by the woorde and Sacramentes, the holy ghost working together with him: and lastlie in the fleshe; to preach the gospel, and to make knowen that hee is the Sonne consubstantiall and of the same substaunce with the father, and author of the Euangelique doctrine, kindling it in the harts of men, and not only preaching it; as a Minister: And therefore Christ is called the *WORDE,* not onely in respect of the father, of whome in cogitation beholding himselfe, and considering the image of himselfe not vanishing, but subsisting, consubstantial, coequal, coeternall to the father himselfe, hee was begotten: but also in respect of vs, because hee is that person, which spake to the fathers, and brought foorth the liuing and quickening woorde, or Gospell, out of the bosome of the Father.\n\n[^13] *Wherefore* the propheticall function of Christ is, *1* To open & declare vnto men God & his secret will, *of sauing beleeuers by and for him, shewed vnto him immediatly from God himselfe. 2* To refine and purifie the Lawe *and woorshippe of God,* from corruptions, *Mat. 5.67. he interpreteth the Lawe.* Ioh. *1.18.* The sonne which is in the bosome of the Father, he hath declared him. *John. 8.26.* The things that I haue heard of the Father, those speake I to the woorld. *3* To open the promises of the gospell concerning himselfe to bee borne, to suffer, and to die concerning remission of sinnes, our reconciliation vnto God, and of saluation and euerlasting life. *4 At length also* assuming & taking vnto him humane nature, to teach as by his voice the will of god, concerning vs, and towards vs, and to confirm this doctrine by Miracles. *5 Not only to giue oracles and prophecies, to open the will of god by prophets, and to teach & expound it himselfe present in humane nature; but also* to ordaine & institute the ministery of the woord and sacraments, *that is,* to call and send Prophets, Apostles, *and other ministers of the Church, and to furnish them with giftes necessarie to this ministerie.* Iohn. *20.21.* As the Father hath sent mee, so send I you. *Ephes. 4.11.* He (Christ) hath giuen some Apostles, and some Prophetes, some Doctours. *Luk. 21.15.* I will giue you a mouth, and wisedome, where-against all your aduersaries shall not be able to speake, nor resist. *So 1. Pet. 1.10. The spirit of Christ is saied to haue spoken by the prophetes. 6.* To giue the holy Ghost. *Mat. 3.11.* Hee will baptise you with the holy Ghost, and with fire. *7.* To be through his owne and others ministerie effectuall in the hartes of the hearers, *that is, by his spirit to lighten our mindes, that wee may vnderstand those thinges which hee teacheth vs of God and his will, either by his own voice, or by the voice of others: Luk. 24 45.* Then opened hee their vnderstanding, that they might vnderstand the scriptures. *8.* To effectuate also that which by the efficacie of his spirit he speaketh in our heartes, *that, is to moue our will, that wee may yeeld our assent and obedience to those thinges, which by his teaching wee learne and knowe. Eph. 5.25.* Christ gaue himselfe for the Church, that he might sanctifie it and clense it, by the washing of water through the worde. *And these thinges Christ did & doth performe euen from the beginning of the church, to the end of the world, and that by his own authority and power: and for this very cause is hee called the* Word. *Mat. 11.27.* No man knoweth the Father, but the Sonne, and he to whom the sonne wil reueile him. *Joh. 5 21.* As the Father, so the Sonne quickneth whom he will.\n\n*By these things which haue beene now spoken, is also vnderstood, what difference there is betweene Christ, & other Prophets, both of the old and newe testament; & why he is the chiefe prophet & doctor. The difference & eminency consisteth in his nature & office. 1* Christ is the verie sonne of God & god and lord of all, & doth immediatly vtter the woord of the Father, & is the embassador and mediator sent of the father. *Other prophets are only men & his seruants, called & sent by him. 2* Christ is autor & reueiler of the doctrine, & therefore the Prince of all Prophets. *Others are s gnifiers of that which they haue receiued from Christ. For whatsoeuer knoweledge and Propheticall spirite is in them, all that they haue from Christ reueiling and giuing it to them. Therefore is* the spirit of christ said to haue spoken in the prophets. *Neither hath he opened only to the prophets the doctrine which he teacheth, but also to all the godly.* Ioh. *1.16.* Of his fulnes haue we all receiued, *that is, al the Elect, euen frō the beginning of the world vnto the end,* Ioh. *1.18.* No man hath seen god at any time, the only begotten sonne, which is in the bosome of the father, he hath declared him. *3* His Prophetical wisedome is infinit, and perfect, & therefore in al gifts he excelleth others. *4* This Prophet christ, appointeth the ministery, sendeth & ordaineth Prophets, and Apostles: he giueth the holie Ghost & gifts necessarie for the prophets, Apostles, & al ministers of the word, to the perfourming of their duty. *Joh. 16.14.* He shall receiue of mine, & shall shew it vnto you. He will lead you into al trueth. *5* Christ himselfe is not onlie autor of the doctrine, & erectour & maintainer of the external Ministery, but also by his own & other Prophets voice & outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost. *Others are onely the instrumentes of Christ and that arbitrarie, and at his disposition and direction. 6* The Doctrine of christ, which beeing made man hee vttered by his owne and his Apostles mouthes, is much more cleare & ful than the doctrine of Moses, & the Prophets of the old Testament. Christ therefore hath authoritie of himselfe; *others from him:* if Christ speake, wee must beleeue him for himselfe: *others, because Christ speaketh in them. These things are expresly prooued by these places of holy writ.* Hebr. *1.1.* At sundrie times and in diuerse manners god spake in the old time to our Fathers, by the Prophets: Jn these last daies he hath spoken vnto vs by his Sonne. *And, cap. 3.3.* This man is counted woorthie of more glorie than Moses; in as much as hee which hath builded the house, hath more honour than the house. *Joh. 16.14.* The spirit of truth, which I will send you, shall receiue of mine, and shal shew it vnto you. *Mat. 17.5.* This is my beloued sonne, in whom I am well pleased: Heare him. *Luc. 10.16.* Hee that heareth you, heareth mee; and hee that despiseth you, despiseth mee, and him that sent mee.\n\n## 3 WHAT CHRISTS PRIESTHOOD IS\n\n[^14]A *Priest,* in generall, *is a person ordeined by god to offer for himselfe and others oblations & sacrifices: to pray for others, and to instruct.* Vnder praier is comprehended blessing, which is to wish them good from God.\n\n[^15] *There is one Priest which is signifieng or typical, another signified. The typicall Priest was a person appointed by God,* 1. *to offer typical Sacrifices,* 2. *to make intercession for himselfe and others,* 3. *to declare to the people the doctrine of the Law, and the promise of the Messias, and true Sacrifice which was to come.* Such were al the Priestes of the old Testament. For these three properties which we haue reckned, were common *to the High-Priest* with other inferiour Priestes.[^16] But some thinges the High-Priest had proper & peculiar to himselfe. 1. *That he alone entered into the Tabernacle, called the Holiest of al, or Sanctuarie, & that but once euerie yeare, not without blood, which he offered for himselfe and the people burning incense there, and making intercession for the people.* 2. *That his rayment was more gorgious.* 3. *That he was set ouer the rest.* 4. *That he onlie was consulted of questions or matters doubtful, waightie and obscure, whether appertaining to religion or to the common-wealth, and did returne the aunsweres of God for the Princes and the people,* 5. *and therefore did gouerne and order some counsels and offices of the state and kingdom, & did see, that al things were lawfully administred.* The inferiours were all the other priests of the old Testament, whose office it was, *to sacrifice, to praie, to teach the doctrine of the Lawe, and the promise of the Messias to come, and to make intercession for themselues and others.* Wherefore though all the Leuitical priestes were a type of Christ: yet the most notable type was the High-Priest, for that he in mo thinges represented Christ our very true, celestial, & perpetual high-Priest.\n\nObiection. *But it was the Prophets office to teach.*[^17] *Therefore the Priestes differed nothing from the Prophetes.* Answere. Both of them, both the Prophets and the Priestes did teach the people: and it might so fal out also, that the same was both a Priest and a Prophet; as it is reade of Ieremie. But this was not perpetual, but accidentarie; Because 1. *the Priestes were ordained out of one certaine tribe, namelie the Leuiticall; but God raised vp Prophetes out of anie tribe.* 2. There is a great difference found betwixt them, as touching their function of teaching. For *the Prophets were called extraordinarilie and and immediately by God himselfe, and so receiued from him the doctrine, which they were to declare vnto men.* 3. *They were so guided by the special motion of the holie ghost, that they coulde not er in that doctrine, which they vttered vnto men in the name of god.* But the Priestes, as Priests, 1. *were ordinarie ministers of the oulde Church.* 2. *were appointed by men.* 3. *were tied to the doctrine of Moses and the Prophetes, which they learned, not from GOD immediatelie, but mediatelie by men.* 4. *They might erre in doctrine and counsels, and did erre often, when they departed from the rule of the Prophetes.* Wherefore as touching their function of teaching, the Prophetes differed from the Priestes of the oulde Testament, after the same sort, as in the new Testament the Apostles from other ministers and teachers of the Church.\n\n*The signified, and true, and onelie High-Priest,*[^18] *is the Sonne of GOD, immediatelie ordained by GOD the Father himselfe, and annointed by the holie GHOST, to reueile vnto vs the secret will of GOD & his counsell towardes vs, & by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde, to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life: and lastlie to applie effectuallie his Sacrifice vnto vs, both by imputing it, and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith, hauing this testimonie, that he is certainly heard of his heauenly father, for all those for whom he maketh intercession: and withall hauing power to collect and gather his Church.*\n\nWherefore there are foure principall parts of Christes Priesthoode. First, *To teach men both outwardly by his voice, and the voice of his ministers, and inwardly by the efficacy of his spirite.* Secondly, *To offer himselfe a sacrifice and ransome, full-sufficient and acceptable vnto GOD for the sinnes of the woorlde.*[^19] Thirdly, *To make continuallie intercession for vs vnto the father.* For this intercession is proper vnto the Sonne: First, *not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father.* Secondly, *but also because he earnestly and desirously wil according to both natures, that the Father for his sacrifice once accomplished on the Crosse, remit vnto vs our sins, and restore vnto vs righteousnesse and life.* Thirdly, *that the Father, looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour.*\n\nWherefore the Sonne in respect both of his merite & will to saue vs, & of his fathers continual beholding & looking thereon, hath from euerlasting made intercession, and also doth nowe and for euer in heauen appearing before his Father, make intercession for all the elect & chosen. *To praie for the people,* is a thing common to all priestes: but, *to make intercession both in heauen and earth vnto the Father for vs, that our sinnes may bee pardoned vs,* is onlie belonging to this high and onelie Priest. Fourthly, *to apply his sacrifice vnto all those for whom hee praieth.*\n\n[^20]And hee applieth it, First, *when hee procureth by praier, the Father to impute it vnto vs,* that is, to receiue vs for it into fauour, and for it to loue vs: Secondly, *when himselfe also for the same his sacrifice sake, dooth receiue vs into fauor.* Iohn. 17.19. *Father, for their sakes sanctifie I my selfe:* Thirdly, *hee endueth vs with true faith, whereby wee also may apply his satisfaction vnto our selues,* that is, maie bee assured and thinke that it is our righteousnesse, whereby wee may stande in the presence of the Lorde.\n\nHeereby also it is cleare, in what other Priestes differ from Christ. 1 *These teach onlie by their outward voice,*[^21] *and not by the inwarde woorking also of the holie Ghost* 2. *They doe not make continual intercession, neither do they alwaies obtaine what they aske* 3. *These applie their benefits vnto no man.* 4. *They offer not them-selues a Sacrifice for the sinnes of others.* For all these thinges, can bee and are perfourmed by CHRIST alone.\n\n[^1]: What is signified by the name of Christ.\n[^2]: What was betokened by annointing, in the old Testament.\n[^3]: Christ anointed in respect of his humanitie, not of his Godhead, in respect wherof he is annointer.\n[^4]: Christ annointed spirituallie.\n[^5]: Christ hath his name, not from the ceremonial annointing, but from the thing thereby signified.\n[^6]: The difference between Christ Annointed, and the Annointed of the old Testament.\n[^7]: In what sense Christ may bee saide to bee annointed accoding to his Godhead.\n[^8]: Christ Mediatour according to both natures.\n[^9]: The signification of the name Prophet.\n[^10]: What the Prophets of the old Testament were.\n[^11]: What a Prophet of the new Testament is both in generall and in special.\n[^12]: Christ a Prophet from the beginning of the church to all eternitie.\n[^13]: What Christ according to his propheticall function was to doe.\n[^14]: A priest in general.\n[^15]: A typical priest.\n[^16]: The High priest.\n[^17]: The difference between the Priestes and prophetes in the old Testament,\n[^18]: Christ the true and prefigured high priest. Christs Intercession.\n[^19]: Christs Intercession.\n[^20]: Christs applying of his merit vnto vs.\n[^21]: •n difference between Christ and other Priests."},{"number":113,"title":"WHAT IS CHRISTES KINGDOME","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[31],"paragraphs":[],"clauses":[],"items":[],"text":"A *King is a person ordained by God,*[^1] *to gouerne in a people and beare rule alone according to honest Lawes, and to haue power to reward the good, and punish the bad, & to defend his subiectes against their enimies, hauing no superiour gouernuor aboue him. The King of Kings, CHRIST,*[^2] *is a person immediatelie ordeined of GOD, to gather and rule by his woorde and spirite his church, purchased by his blood; and to defend her beeing subiect vnto him and seruing him, against all her enimies both corporall and spirituall, and to rewarde her with eternall rewards, but to cast her enimies into euerlasting paines and torments.*\n\n*Wherefore CHRISTES royall office is,* First,[^3] *to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde.* For that it may go well with vs vnder this King, it is not enough, if hee outwardly teach vs, what hee would haue vs, his subiectes, to perfourme, vnlesse also by his spirit he moue our heartes, and cause vs to bee obedient to his commaundements.\n\nSecondly, *To defend and preserue this his Church in this life against al both inward and outward, domesticall and forraine foes,* which also he dooth perfourme, while not onlie by his power-ful hand hee is euer present with vs, but furnisheth vs also with those weapons, wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes, and vtterly vanquish and discomfit them. This sacred harnesse and war-like furniture is described, *Ephese.* 6.13. Thirdly, *To make his church partaker of the blessings of his kingdome, and to adorne her raised vp from dead with euerlasting glorie, & blisse.* Fourthly, *To ouercome & rule his enimies by his might & power, and at length to thrust them downe beeing falselie ouercome and conquered into eternall torments.*\n\nWe are in this place *to obserue the difference of the Prophetical, Priestlie, and roiall office, both of them who were in the olde Testament, and of Christ, and of our selues. In the olde Testament, they were types, or typicall Prophetes, Priestes, and Kings. Christ is indeede the true Prophet, King, and Priest which they prefigured: we are Prophetes, Kinges, and Priestes, by participation, as hauing Christs dignities communicated with vs. Now then, let vs see what is our propheticall, Priestly, and roial office.*\n\n[^1]: A King in generall.\n[^2]: Christ a King.\n[^3]: Christs Kingdome."},{"number":114,"title":"OF THE COMMVNION OF THE FAITHFVL, OR CHRISTIANS, WITH CHRIST","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[32],"paragraphs":[],"clauses":[],"items":[],"text":"In the 32. Question wee are instructed, *concerning the inunction or annointing of the faithfull, namely, when they are called Christians or annointed:* and, *what is the dutie of Christians, and what their comfort;* whereof this name doth aduertise thē. Heere then is discoursed the common place, *concerning the communion* of Christ the head with the faithfull, his members: and of the functions of these his members. Hereof fowre things come to be considered.\n\n1 *What is the annointing of Christians, or whence beleeuers haue the name of Christians or Annointed.*\\\n2 *What is the Propheticall function of Christians.*\\\n3 *What their Priesthood.*\\\n4 *What their kingdome.*\n\n## 1 WHAT IS THE ANNOINTING OF CHRISTIANS\n\nLvke Act. 11.26. testifieth, *that the name of Christians first began to bee vsed in Antioche, in the Apostles time, whenas before time they had bin termed by the names of breethren & Disciples.*[^1] The name *Christian is deriued from Christ:* & in general *he is called a Christian, who is a Disciple of Christ, & followeth his doctrine or life:* &, *who being inserted into Christ, hath communion and fellowshippe with him, whether he be such indeed, or onelie carrieth a face or shewe before him of beeing such.* For there are two sortes of Christians: some *seeming or counterfeit,*[^2] *and outward, but not true,* that is, hypocrits: others *seeming and true.* For not euery seeming christian, that is, who is in outward conuersation, a Christian, is an hypocrit: though euery hypocrit is a seeming Christian. *They are called seeming, but not true Christians, who beeing baptized professe in woord & life or outward conuersation the Doctrin and faith of christ, and are in the company of those which are called, but are not partakers of Christes benefites, beeing destitute of true faith and conuersion.* Therefore they are not the true & liuely members of the Church. *Mat.* 20.16. *Many are called, but few chosen.*[^3] *They are both seeming and true christians, who being receiued by baptisme into the Church, acknoweledge and professe Christs doctrine; and being engraffed into Christ by a true faith, are made partakers of all his benefites; and beeing regenerated by the holie ghost, led a life woorthie of true Christians.*\n\nFurthermore, of hypocrites we are not here to speake, but of those, who are both without and within, that is, are truelie Christians, and annointed of Christ by the holie ghost. *The annointing of these* therefore,[^4] whereof they take the appellation of Christians and Annointed, *is, that being through a true faith engraffed by Baptisme into christ as members into their head, they are made true partakers of his annointing.* For first *he communicateth with them his Prophetical, Priestly, & roial function;* that is, he ordaineth & maketh them Prophetes, Priestes, and Kinges. Secondly *he annointeth them with the true oile, that is, hee powreth into them the giftes of the holie ghost, wherewith they beeing furnished maie easilie and rightlie discharge that their function.* For the holie Ghost is not idle in vs, but woorketh the same in vs, which hee doth in Christ: albeit those graces and giftes in Christ are farre more excellent both in number and degree. These thinges are expresselie shewed by these places of Scripture. 1. Corin. 6 15. *Knowe yee not, that your bodies are the members of christ?* 1. Iohn 2.20. *Yee haue an ointment from him that is Holie, and yee haue knowen all thinges.* Actes 2.33. *This Jesus by the right hande of God hath beene exalted, and hath receiued of his Father the promise of the holie ghost, and hath shed foorth this which yee nowe see and heare.* 1 Pet 2.9. *Ye are a chosen generation, a roiall Priesthoode.* Reuel. 1.6. and 5.9. *Thou wast killed, and hast redeemed vs to God by thy blood out of euerie kinred, and tongue, and people, and nation; And hast made vs vnto our God Kings, and Priestes, and we shal raign on the earth.* By these places are these two thinges manifest:[^5] one is, *that our annointing is bestowed of Christ:* the other, *that it is bestowed onlie vpon those, who are the members of Christ. And to be the member of Christ is nothing else, than to bee conioyned and vnited to Christ by the same spirite dwelling both in him and vs: and by this spirite to be enriched with such righteousnesse and life, as is in CHRIST; to bee conformed vnto CHRIST: and seeing this righteousnesse, so long as wee remaine in this mortall bodie, is vnperfect, to bee acceptable vnto GOD for the righteousnesse of Christ which is imputed vnto vs.* Rom. 8 11. 1. Corinth. 6.7 Eph. 4.15.16. 1. Corint. 12.13. Rom 8.1. &c.\n\n[^6]Now the similitude of the head and members of the same bodie, is most fitte and appliable to declare that most streit and indissoluble coniunction of vs with Christ. For first, *As all the members of the bodie are knit to one and the same head, and consequentlie to one another, by sinews and fleshlie ligamentes, and drawe their life, sense, and all their motion, by the ministerie of the spirites from that one heade, so long as they remaine vnited to their head, and among themselues: so Christ is that one and quickening head, to whome al the elect who are the liuing members the church, beeing vnited by the holie Ghost, receiued thorough faith, are quickened and are knit also among themselues by the meanes of mutuall charitie.* Which charitie and dilection must needs be there; if we be ioined vnto the head. For the connexion of the members with the heade is the originall and cause of the coniunction of the members among themselues. For the quickning spirit of christ doth not flowe out of one member into another, but out of one Christ as the head into all the members of the Church. *Joh.* 15.26. *J wil send vnto you, from the father, the comforter, the spirit of truth.*\n\nSecondly, *As in mans bodie are diuerse giftes and functions of the members, and yet but one life and soule quickening and mouing all the members: So in the bodie of the church are diuerse giftes and functions, and yet but one spirite, by the benefit whereof each member maie doe this function.* Thirdly, *as the head is placed in the highest place, and therefore is of more worthinesse, and the fountaine of all life: So Christ hath the highest roome and degree in the church, as in whome the spirite is without measure, and of whose fulnesse all receiue: but in the members, that is, in christians are certaine measures of giftes, which are deriued into them from the onelie head and fountaine christ.*\n\n*Christ is our heade in three respectes.* First,[^7] *In respect of his perfection:* because hee is both God and man; and in gifts, as touching his humane nature, excelleth all creatures. *Coloss.* 2.9. *In him dwelleth all the fulnesse of the God-head bodilie, &c.* Hee alone giueth the holie Ghost. *Matth.* 3. *This is he who baptizeth with the holie Ghost.* Secondly. *In dignitie, or order, glorie, maiestie, power, authoritie, which in his humane nature glorified, he nowe openlie sheweth foorth and declareth.* For as GOD created all thinges by him, so *hath hee made him heire of all thinges.* Hebr. 1.2. *and the ruler of his house,* Heb. 3.6. Thirdly, *In respect of his office.* For hee is ouer euerie member of the Church, hee ruleth, gouerneth, quickeneth, nourisheth, and confirmeth them, so as they continue ioined in him with the rest of the members.\n\n*We are also in three respectes the members of christ.* First,[^8] *because by faith and the holie Ghost wee are ioined vnto him, and also are knit together amongest our selues, as the members to the head, and one with another.* And this coiunction of the members of this bodie, amongest themselues, is no lesse requisite and behoouefull for the safetie of the Church, than the coniunction of the whole bodie with Christ the head. For if thou separate the arme from the hand, thou shalt separate it also from the head, and so it shall no more haue life. Secondly, *Because wee are quickened & guided of him, & from him as the fountaine wee drawe all good thinges:* so that, except we continue in him, we haue not eternall life in vs: as neither the members sundered from the bodie retaine life anie longer. Thirdlie, *Because as in mans bodie are diuerse faculties and functions of the members: so are the giftes and functions diuerse of the members of CHRIST in the church: And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof; so all the members of Christ, whatsoeuer they purpose or doe, that ought they to imploy and refer to the profit and vtilitie of the Church.*\n\n## 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS, that is, in what sense they are, and are called Prophetes\n\n[^9]CHRIST maketh vs partakers of his Prophetical honour or office, not only in this, that himselfe Prophecieth vnto vs, that is, effectually instructeth vs by his word and spirit, but also, because hee will and bringeth to passe, that we may also prophecy, by professing and celebrating God: According as it is said, *Act.* 2.17. *I will poure out of my spirite vpon all flesh, and your Sonnes and your Daughters shall prophecie. Mat.* 10.32. *whosoeuer shal confesse me before men, him will I confesse also before my father, which is in heauen.* Our Prophetical office therefore is, 1. *rightlie to vnderstand and embrace the doctrine, perfect and necessarie to saluation, concerning god and his wil.* 2. *That euery one in his place and degree professe the same being vnderstoode faithfullie, boldlie, constantlie, in woorde and life, thereby both to celebrate god, and to bring manie scholers and disciples vnto Christ.*\n\nThe difference between Christs Propheticall function and our is, 1. *That Christ hath the spirite without measure, wee by measure.* For it is the proper spirite of Christ, which floweth from him, and is powred into the heartes of men; wee haue him by gift. He being but one hath all the giftes of the holy Ghost, and those in the most excellent degree: all wee haue but onely some, and those farre inferiour. 2. *That Christ effectuallie teacheth, by moouing the heartes of men to accord and assent: the sound and voice of others without the inward sound and voice of the holie ghost, doth only strike the ears, neither pearceth it vnto the hart.*\n\n## 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS\n\n[^10]CHRIST maketh vs partakers of his Priesthood, not onely, *because hee sanctifieth himselfe for vs.* Iohn 17.19. *& imputeth, & giueth his sacrifice vnto vs,*[^11] *that for it we may be receiued of him, & God the Father into fauour, and maie be endowed with the holie Ghost and eternall life, euen as if in our selues that Sacrifice were accomplished: and satisfaction made for our sinnes:* but furthermore, *because hee maketh vs also Priestes vnto GOD.* Which hee dooth after a double manner. 1. *When by the efficacie of his spirit he worketh in vs those things, which we maie offer vnto god for a Sacrifice.* 2.[^12] *When by his merite and intercession vnto his father, hee causeth our Sacrifices, albeit vnperfect & stained with our sins, to be notwithstanding pleasing and acceptable vnto him.*\n\nWherefore the Priesthoode of Christians is to inuocate on GOD knowen aright, to offer vnto GOD all our life certaine Sacrifices, namelie *Eucharisticall,* euen Sacrifices of thankesgiuing, sanctified by the Sacrifice of CHRIST. These Sacrifices of praise, or thankesgiuing are, 1. *That wee offer vp our selues wholie vnto GOD to obeie him,* that is, that wee mortifie the oulde man in vs, and beginne newe obedience, both inwarde and outwarde, according to all the commaundementes of the Lawe. 2. *Euerie one to doe the duties of his owne vocation.* 3. *To instruct others.* 4. *To praie for themselues and others.* 5. *To giue almes to others.* 6. *To vndergoe and suffer cheerefullie, manfullie, and constantlie the crosse, that is, calamities, persequution, contempt, banishmentes, and euen death it selfe, for the confession of the truth, and the glorie of god.* In summe: The Priesthoode and Sacrifices of Christians are, the worshippe of God, commaunded in his Lawe, or all good workes, doone of those who are reconciled to God, to this end, as thereby to obey God, and doe him honor.\n\nWherefore the Priestes of the newe Testament are all Christians, both teachers and hearers, as they beginne newe obedience in the knowledge, and faith of the sonne of GOD. *Roman.* 6.13. *Giue your members as instruments of righteousnesse vnto god.* Againe, 12.1. *I beseech you, that yee giue vp your bodies a liuing Sacrifice, holie, acceptable vnto god, which is your reasonable seruing of GOD.* Againe, 15.16. *Grace is giuen me of god, that I shoulde bee the Minister of Jesus christ towardes the Gentiles, ministering the gospell of god, that the offering vp of the Gentiles might bee acceptable.* Luke. 22.32. *When thou art conuerted strengthen thy bretheren.* Phil. 2.17. *Though I bee offered vp vpon the Sacrifice and seruice of your faith, I am glad.* 2. Timot. 4.6. *I am nowe readie to bee offered* Coloss. 1.24. *Now reioice I in my sufferinges for you, and fulfil the rest of the afflictions of christ in my flesh, for his bodies sake, which is the church.*\n\n[^13]Nowe our Sacrifices differ, as well as the Sacrifices of the olde Priestes from Christes Sacrifice. First, *Christ offered vp together a Sacrifice both of thankes-giuing and propitiatorie: Wee offer vppe onelie Sacrifices of thankes-giuing.* The oulde Priestes also offered vp Sacrifices of thankesgiuing: because these belong to the whole Church, euen from the beginning to the ende of the woorlde. But those Sacrifices which they offered besides, were onelie typicall. But no Sacrifices of the newe Testament are typicall, but either eucharisticall and of thankfulnesse, as are ours; or propitiatotie, as if the obedience of CHRIST onelie, perfourmed for vs in suffering our punishment. For hee offered not a typicall or figuratiue, but the reall or figured and signified Sacrifice; as beeing not a typicall, but the signified Priest. *Secondlie,* The Sacrifices of Christ *are both perfect: ours vnperfect and defiled with many sinnes.* Thirdly, *The Sacrifice of christ pleaseth God for it selfe, and for the worthinesse that is proper in it selfe, and meriteth remission of sinnes and eternall life of God for vs: because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD, and please him, not for themselues, but for Christs Sacrifice, wherewith they are sanctified.*\n\n## 4 WHAT IS THE KINGDOME OF CHRISTIANS\n\n[^14] *WEE are made partakers of Christes of kingdome, First,* Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours, with vs, and maketh vs by faith citizens of his kingdome, the Sonnes of God, his bretheren and coheirs. *Secondly,* Because by the vertue and operation of his spirit hee also maketh vs Kinges; *that is, the Lordes ouer all creatures, conquerers of our enemies, and partakers of euerlasting bliffe and glorie.* Iohn. *16 33.* Be of good comfort, I haue ouercome the world. *Reuel. 3.21.* To him that ouercommeth will I graunt to sit with mee in my throne. *Luc. 22.30.* That yee may sit on seates and iudge the twelue tribes of Israell. *1. Corinthians, 3.21.* All are yours. *Our royall office therefore is, 1.* That we are Lordes ouer all creatures: *2.* That by the vertue of christs spirite *(who hath restored vnto vs our lost royal and heauenly dignity, ouer all our enimies)* we fight continuallie against sinne, the woorlde, the Diuel, and the fleshe, and ouercome. *Which wee doe,* when as by a true faith wee are resolued, that wee haue remission of all our sinnes: and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life, as touching the beginning of our conquest. *3.* That at length all our enimies beeing by the grace of CHRIST fullie brought vnder, wee enioy eternall blisse and glorie, *that is, the heauenly kingdome, which by the woorking of the holy GHOST is begun in vs in this life, and which wee nowe possesse in hope, but then shall in full possession inherite. 1.* Timothie, *1.18.* Fight a good fight, hauing faith and a good conscience. *2. Timothie. 2.12.* If wee suffer, wee shall also raigne with him. *Mathew, 25.34.* Inherite ye the kingdome prepared for you from the foundations of the world.\n\n*There is notwithstanding a difference beetweene the kingdome of CHRIST, and ours. For, 1.*[^15] The kingdome is hereditarie vnto Christ. For hee is the naturall sonne, and therefore by nature King: but ours is by right of adoption. Christ as the naturall sonne, is ruler ouer his house. *Hebrewes, 3.6.* Wee are by and for him, the adopted sonnes of God. *2* He alone by full right is King ouer all the creatures simplie, but especiallie ouer the whole Church of the holie Angels and men. But wee neither are, nor euer shall bee the Kings and heade of this Church; but onelie ouer other creatures, which are compelled to serue vs, wee are LORDS. *adorned with glorie, maiestie, and no common excellencie of giftes: and ouer all wicked men and Diuels, whom wee shall iudge, subscribing, and yeelding our consentes to the iudgement of CHRIST in condemning, and destroying them.* Matthew, *19 28.* Yee shall sitte vpon twelue scates, iudging the twelue tribes of Israell. Wherefore the Pope of Rome lieth, when hee auoucheth himselfe to be the head of the Church. 3. *He conquereth his enimies by his owne power: we in him, and by him.* Ioh. 16.33. *Be of good comfort, I haue ouercome the world.* 4. *He alone ruleth the Church, with the scepter of his spirite and woorde, moouing our heartes, and restoring in vs the lost image of God: wee are ministers and administratours of the outward word and rites: wee cannot giue the holie Ghost,* as it is said, *Mat.* 3.11. *I baptize you with water, but he that commeth after mee, hee will baptize you with the holie Ghost and with fire.*\n\nThe summe of all is: *In the olde Testament were Prophets, Priests, and Kings, typicall: Christ is those three in signification, and in truth;*[^16] *wee by participation from him.* Wherefore *to beleeue in Christ, is not onelie to knowe, that Jesus is the annointed,* that is the chiefe Prophet, Priest, and king; *but to bee perswaded, that he is such also vnto me, and maketh me also partaker of his vnction or annointing, that by the woorking of the holie Ghost I may also be a Prophet, a Priest, and a King,* that is, confesse and celebrate God knowen vnto me; offer vp vnto him all my life long the sacrifice of praise and thankefulnes; fight and warre manfully against sinne, the world, and the Diuel, and at length beare rule ouer all mine enimies and the creatures, beeing adorned with euerlasting blisse and glorie.\n\n[^1]: Who is called a christian.\n[^2]: Seeming & false harted christiās.\n[^3]: Seeming & true harted christiās.\n[^4]: The anointing of christians 1 Is an ordaining of them to an office. 2 A bestowing of giftes on them.\n[^5]: What is to bee Christs member.\n[^6]: The similitude of mans bodie, to declare our vnion with Christ.\n[^7]: Christ is our Head in three respectes.\n[^8]: Wee are in three respects Christ members\n[^9]: Christians are prophetes in knowledge. In confession.\n[^10]: Christians are priestes.\n[^11]: 1 By the imputation of Christs merit.\n[^12]: 2 By offering the sacrifice of thankes giuing.\n[^13]: Our sacrifices different from Christs sacrifice.\n[^14]: Christians are Kings. 1 By partaking of his victorie and roialtie. 2 By hauing in themselues through him a power to ouercome and ouerrule both their enimies and all creatures.\n[^15]: The difference betweene Christs kingdome and ours.\n[^16]: To beleeue in Christ."},{"number":115,"title":"I BELEEVE IN HIS ONELY SONNE","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[33],"paragraphs":[],"clauses":[],"items":[],"text":"To beleeue in the onelie, or onelie begotten sonne of God, *is to beleeue, 1.* That this Iesus is the naturall and onelie sonne of the eternall Father, begotten of his substaunce from euerlasting, *and therefore God by nature, neither hauing as touching his godhead any bretheren. 2.* To beleeue that by and for this his naturall sonne I haue also obtained the grace, right, and name of the sonne of GOD, or am adopted by GOD to be his sonne. *John. 1.12.* As manie as receiued him, to them he gaue power to be the sonnes of God. *And Ephes. 1.6.* God with the glorie of his grace hath made vs accepted in his beloued. *Because Christ is the naturall sonne of God, therefore he is able to make vs the adopted sonnes of God: yet so, that the assumption and taking of our nature was to come betweene. Hither appertaineth the common place concerning the sonne of GOD: wherein these foure questions are to be considered.*\n\n*1* How manie waies men are called sonnes.\\\n*2* How Christ is, and is called the sonne of God.\\\n*3* Why his onelie begotten, and first begotten.\\\n*4* Whether the sonne be coeternal with god the father.\n\n## 1 HOW MANIE WAIES MEN ARE CALLED SONNES\n\nEvery sonne is a sonne either by nature, or by grace.[^1] *A son by nature or a naturall and proper son is hee, who is partaker of his fathers nature and essence:* or, *who hath the essence or nature of him, whose sonne he is, communicated vnto him; and that either wholie, as Christ in respect of his Godhead:* for vnto him the father by begetting him communicated his essence whole and the same: *or in part, as men, vnto whom is communicated some little seuered portion of their fathers essence.* Wherfore a naturall sonne beginneth at one and the same time both to be, and to be a sonne.\n\n*A son by grace is he, who hath the right and name of a sonne,*[^2] *not by nature,* that is, not that he was procreated out of his substance, whose sonne he is called, *but onelie by a free gift of his and by fauour.* So is he said the son of God by grace, who not by nature, but by Gods gift, is called his sonne. *Nowe the sonnes of god by grace are of three sorts:* some *by grace of creation:*[^3] some *by grace of adoption:* some *by grace of vnion.* The sonnes of God *by grace of creation are Angels,* and *our first Parents before their fall.* For that God shoulde create them, and conforme them vnto himselfe, that is, make them righteous and blessed, and that now also he maintaineth those blessinges in them, it is his benefite and gift proceeding of his grace. And therefore God created them, that hee might account them for his sonnes, and they againe acknowledge and magnifie him as their bountiful and benigne father. And although they were not borne of the substance of God: yet neither were these at any time, not his sonnes, but at one and the same time beganne both to bee, and to bee the sonnes of GOD. *A sonne by grace of adoption, or an adopted sonne is he,*[^4] *who not by birth, but onelie by the law and will of the adopter receiueth the right and name of a sonne, so that hee is in the same place with him, as if he had been borne of him, whereas before hee had beene no sonne.* Wherefore an adopted sonne beginneth not at the same time to be, & to be a son, but he sometime was, when yet he was not a sonne. After this sort, that is, by adoption, are our first Parents, after their fall, & so also are all the regenerat the sonnes of god. For these by nature are the childrē of wrath, but are adopted to be the sonnes of god, & are made Christs brethren, not by any merite of their owne,[^5] but freely by & for Christ. *Eph.* 2. Furdermore, *our fraternitie & brotherhood with Christ consisteth in these fower thinges.* 1. *In the likenes and similitude of our humane nature.* For hee is true man, procreated of the bloude of Adam, the common father of vs all. 2. *In the fatherlie loue and bountifulnes of god towards vs,* who for Christs sake embraceth vs as his sonnes, & heapeth vpon vs his benefites. 3 *In our conformitie & correspondence with Christ,* which is wrought by the holy Ghost, whom hee bestoweth on vs. 4. *In the consummation and accomplishment of his benefites,* that is, in perfect & eternal righteousnes, blessednes, and glorie. In respect of the three latter we are the sonnes of God by adoption. *The sonne of God by grace of conception or vnion is Christ alone,*[^6] *in respect of his humane nature,* which by the special working of the holy ghost, being conceiued, formed, and sanctified in the Virgins wombe, was personally vnited vnto the word.\n\n### A TYPE OR FIGVRE OF THE SONNES OF GOD\n\nEuerie Sonne of God is ether By nature, and proper: as is the *WOORD* onelie, who hath by birth his fathers nature and substance communicated vnto him whole and the same. By Grace, either of Creation, as Angels, and Adam before his fall. Conception and vnion, as Christ according to his humanitie. Adoption, as Adam after his fall, and all the regenerate.\n\n## 2 HOW CHRIST IS THE SONNE OF GOD\n\n*Christ is the sonne of God according to both natures,*[^7] but in diuers respects. *According to his Godhead hee is the sonne by nature, and his natural, or proper and onely begotten sonne:* because according to this nature he alone was from euerlasting begotten of the substance of his father, after a manner altogether ineffable, beeing of the same nature and essence with him. *Joh.* 5.26. *As the father hath life in himselfe, so likewise hath he giuen to the sonne to haue life in himselfe.* The eternall father therefore hath communicated vnto his sonne the life, whereby both himselfe by himselfe necessarily is, and maketh all other things to be: which life is that one & eternal Deitie creatresse and defendresse of all thinges.[^8] *According to his humanitie hee is not the naturall and proper sonne of god;* because his humanitie as touching it selfe, is not the person, and it issued from the substance of his mother, not from the substaunce of GOD: *But he is the sonne of god by grace, not of adoption,* because he was at no time not his sonne, as that hee shoulde bee made of no sonne, or of the sonne of wrath, the sonne of God; *but by grace of conception by the holie ghost, and of vnion with the word.* For his humanitie was from the very wombe sanctified, and vnited to the Godhead of the *Word,* which Godhead is the sonne by nature.[^9] And that a masse of fleshe in so maruelous manner, by the power of the holy Ghost, shoulde bee seuered out of the fleshe of the Virgin, and that thereof beeing sanctified shoulde bee formed a true humane bodie, that is, quickened with a humane soule, & the same to be vnited to the verie sonne of god into one person & subsistence, was not the merite of his humane nature, as which had not as yet any being, & is in it selfe but a creature; but the speciall & free gift or benefite of God, as Paul in plaine woordes declareth, *Colos.* 1.19. *It pleased (saith hee) the Father, that in him should all fulnesse dwell.* And Phil. 2.9. *God hath giuen him a name aboue euerie name.* Christ therefore as touching his humane nature was as the Sonne of GOD by grace, euen presently from that very moment when hee beganne to bee borne man, and that therefore, because by the vertue of the holy Ghost he was borne, of the substance of the Virgin, pure from al stain or corruption, and so was personally vnited with the *Word.*\n\nObiection. *Euerie sonne is either natural, or adopted: Christ according to his humanitie is not the naturall sonne of god: hee is therefore the sonne of god by adoption.* Aunswere. The Maior of this reason, albeit it may be graunted according to ciuil constitutions, yet is it false in diuinitie; because it compriseth not a perfect and sufficient enumeration of the sonnes of God. For there are sonnes of God by grace, as the Angels, Iob. 1.6. likewise Christ, according to his humanity, which yet are not adopted sonnes. Replie. *Grace is adoption: Christ according to his humanitie is the sonne of GOD by grace: therefore hee is the sonne of GOD by adoption.* Answere. The Maior of this reason either is particular, and so nothing is inferred thereby: or if it be generallie taken, it is a fallacie. For grace is more large in signification then is adoption, and is in respect of adoption, as a generall in respect of a speciall. For besides the grace of adoption, there is also the grace of creation, in respect of God creating and conforming Angels and men vnto himselfe: the grace of conception and vnion, in respect of God the Father, the sonne and the holy Ghost, forming and fashioning after a singular maner the flesh of CHRIST in the wombe of the Virgine, and vniting it vnto the sonne.\n\n## 3 Why Christ is called the onelie begotten and first begotten sonne of God\n\n[^10] *CHrist is called the onelie begotten sonne of God according to his diuine nature:* Because according to this he alone & onely was from euerlasting begotten of the substaunce of his father, and therefore hath no brethren of this generation and nature. For of no other it is saide, *that the father giueth him to haue life in himselfe:* and again, *that in him dwelleth all the fulnes of the godhead bodilie.* Obiect. *He that hath brethren, is not the onelie begotten. Christ hath brethren. Therefore he is not the onelie begotten sonne of god.* Aunsw. The Maior is to be distinguisted. He that hath brethren, to wit, of the same generation and nature, hee is not the onely begotten. Christ hath brethren, but not of the same generation and nature: because not any haue been begotten from euerlasting of the substance of God the father. Therefore he is the onely begotten son of God in respect of his Godhead. Replie. *He that hath a generation or begetting vnlike to the generation of other sonnes, is in respect thereof said to be the onelie begotten: Christ according to his humanity hath a generation vnlike to the generation of other sonnes of God. Therefore Christ is called, not in respect of anie eternall, but of this temporall and miraculous generation, the onelie begotten.* Aunswere. The Maior is true of such a son, as hath a generation vnlike in the whole kinde, that is, both in nature, and in the manner of the generation. But Christ according to his humanitie hath a generation diuers from vs, not as concerning his nature, the terme or ende of his generation, but onely in respect of the manner. For hee is true man,[^11] hauing a humane nature the same altogether with ours in kinde, but borne after a singular manner of the virgin, by the operation of the holy Ghost. Wherefore according to his humanitie hee cannot bee called the onely begotten sonne of GOD. 1. *Because according to this nature hee hath brethren of the same generation and nature.* Heb. 2.11.14. 2. *Because neither the scripture, neither the Church vseth anie such forme of speech.* 3. *Because the word, onelie begotten, doth not designe the peculiar manner of his conception and generation, but the verie nature or essence it selfe, which by generating, that is, by begetting and by waie of birth is produced.*\n\nThe first begotten (not the first created) hee is called according to both natures.[^12] *According to his godhead both in respect of time, and of worthines:* because he, before all, was begotten from euerlasting of the father; and is perfect God; and all were made by him; and by, and for him are deliuered, and receiue the right of sonnes. *According to his humanitie also he is called the first begotten in respect of his worthinesse onelie and right,* 1. *Because he was begotten after a singular manner.* 2 *Because he hath his subsistence in the person of the Word, to the vnitie whereof the humanitie was assumed.* 3. *Because he hath by his merite purchased the right of sonnes for others.* 4. *Because in gifts, workes, maiestie, authoritie, he vnspeakablie excelleth all the sonnes of God, euen Angels themselues, and it Lord and head of thē all.* Vnto Christ therefore in respect of his humanitie agreeth this which of old was signified by the type of the first born. For after the decease of the father, the first-born took two portiōs of his fathers goods, when as the rest had each but one. Now the cause of that right was his office and function: For hee succeeded into the roome of his father, so that hee had authoritie ouer his family and the rest of his brethren, and did beare rule ouer them. *Gen.* 27. & 29. & 37. So Christ the sonne of GOD hath also right according to his humanitie, ouer the rest of his bretheren, and all the sonnes of God, and he but one hath receiued moe and more excellent giftes than haue all the rest: because hee is the Lord of his fathers house, the rest are his ministers. Nowe because wee cannot beleeue, that Christ is the only begotten son of God, and much lesse can beleeue in this only begotten son of God, vnlesse withal we beleeue that Christ is true God, euen that euerlasting *Word* of the same substaunce, dignitie, power, and nature with the father; it remaineth therefore that herein brieflie we deale against the heretiques who impugne it.\n\n## 4. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER: OR, OF CHRISTS DIVINITIE\n\nWhen the question is made, *whether Christ be the eternall sonne of god,* or, *Whether he be that one true and eternall god;* these fower thinges are demaunded. The first is, *whether the sonne of god or the Word be a subsistent, or hipostasis, or person, in the flesh, & before the flesh*: that is, *whether in christ, man, there be besides his soule and body a spiritual nature or substaunce, which was also existing before Christ, borne of the Virgin, and wrought and accomplished the workes of god, and is the sonne of god, and is so called in scripture.* That he is *a subsistent,* the church beleeueth and proueth against Samosatenus, Photinus, Seruetus, and others.\n\nThe second is, *whether hee bee a person truely distinct from the father.* Wee are to holde that the *Word* is a person distinct from the father, against Noetus and Sabellius, who would haue *the same to be the person of the father and the son, & the holy ghost, which in respect of diuers functions & actions is now called the Father, nowe the Son, & now the holy ghost:* And therefore were they called *Patripassians:* also against Seruetus, who confoundeth the sonne and the holie ghost.\n\nThe third is, *whether he bee equal vnto the father.*\n\nThe fourth is, *whether he be consubstantiall, that is, of one and the same substance and essence with the father.*\n\nThose two, namelie *equal* and *consubstantiall,* are trulie and iustly maintained against Arius, Eunomius, Macedonius, &c. and the Tritheits of our time, who *make either the father alone to be eternall, and the sonne to haue beene created of the father before other things: or make the sonne also coeternall with the father, but inferior vnto the father.* Wherfore by these mens opinion, *the father and the sonne are two essences, and two spirits, & by a consequent two gods;* according to Arius, *neither eternall nor coequall;* according to the Tritheites, *coeternal indeede, but vnequall.*[^13] Moreouer there is a double maner of gathering arguments out of the scriptures, whereby the diuinitie of the sonne and the holy Ghost, as also other things questioned in diuinitie are confirmed. One is, *when the testimonies of scripture are gathered according to the order of the bookes of the Bible.* The other, *when as certain orders or sorts of arguments or proofes are set, vnto which the Testimonies of scripture thereto belonging are referred.* Both waies are good, and both verie often necessarie for a Diuine, when hee priuately considereth & examineth or discusseth controuersies and disputes of Diuinitie, and searcheth what is true in them. The first way is more laborious, and repeating of the same things: the latter is more short and compendious, and more fit and appliable both for teaching, and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde, and more firmely sticke and abide in the memorie, for whatsoeuer neede or vse thereof to come.\n\n### THE FIRST CONCLVSION. The sonne of God is a subsistent in the flesh borne of the Virgin, and before the flesh\n\nThe orders or sortes of Argumentes which confirme this Conclusion, are eight in number. To the first belong those testimonies, which expresly teache and distinguish two natures in Christ, as that the humane nature was taken by the diuine nature. The argument is framed thus: *He that assumed the flesh, is other from the flesh, and a subsistent, euen before the flesh.*[^14] Again; *That which commeth into the flesh, is other from the flesh into which it commeth: but the sonne of God, or the Word, is euen the verie same, who assumed and tooke the fleshe, and came in it,* Iohn 1.14 Heb. 2.14.16.1. Iohn. 4.2. *Therefore, the sonne of necessitie is another nature from the flesh taken, and a subsistent, euen before the flesh borne of the Virgin.* For that which is the sonne, and putteth on and carrieth flesh, it must needes be that the same is a person, and was subsisting before the flesh was taken. Hither also beelong all those testimonies, which oppose in Christ his diuine nature to his humane nature, or flesh, and distinguish that from this, as *Rom.* 1.3. *His sonne made of the seede of Dauid according to the flesh.* Rom. 9.5. *Of the fathers, concerning the flesh, Christ came.* Therefore there is another thing in Christ besides his fleshe, according to which he is not of the fathers, nor of the seede of Dauid. *Phil.* 2.6. *Who being in the forme of God, tooke on him the forme of a seruaunt.* Wherefore the forme of God in Christ is one thing, namely his diuinitie most perfect; and the forme of a seruaunt another thing, euen his humanitie weake, base, and seruile. *Mat.* 22.44. Christ is called the sonne and Lord of Dauid. Therefore there be diuers natures in him. *John.* 2.19. *Destroie this temple, and in three daies I will raise it vp againe.* Wherefore there is one thing in Christ which is destroyed, euen his bodie; and another thing likewise which raiseth vp his destroyed bodie, which is the Word, who *Joh.* 1. is called *the onelie begotten sonne.*\n\n1 Obiection. *The Word, in John, dooth not signifie anie person, which was subsisting before the fleshe borne of the Virgin, but onelie that visible Preacher or teacher Jesus who was made flesh,*[^15] *that is, was a man weak, miserable, and abiect.* Ans. This is a notorious, manifest, & impudent corrupting of this place. For it is easie for any man to shewe out of the very narration of Iohn that the *Word* signifieth *an hypostasis* or person, which was existing before Iesus borne of the Virgin. *For the Word,* 1. *was in the beginning,* that is, was now before existing, when thinges were created. 2. *And that Word was God.* 3. *By whom all thinges were made.* 4. *Who is the author of all life and light.* Therefore *he is a person existing before all thinges.* 5. *Which lighteth euerie man that commeth into the world,* that is, all, if not with spirituall, yet with naturall light therefore he is their illuminatour, who were before the flesh which was born of the Virgin. 6. *Who being in the world and not knowen,* 7. *Yet came vnto his owne,* 8. *being made flesh,* that is,[^16] assuming and taking humane nature of the Virgin Mary. For that these woordes, *the Word was made flesh,* haue this meaning namely, that he who now from the beginning was in the woorlde, was made fleshe, that is man (which before hee was not) not by any chaunging or mutation of himselfe, but by assuming and taking humane nature; other places of Scripture doe demonstrate, *Heb.* 2.14.16. *Hee was partaker of the flesh: he tooke the seede of Abraham.* 1. Tim. 3.16. *God was manifested in the flesh. The Woord* therefore assumed and tooke flesh, but was not conuerted into flesh: that is, the diuine nature was distinct from the flesh taken and assumpted.\n\nMoreouer, that Christ, man, was such a teacher,[^17] who not onely in the time of his fleshe, but also before that was borne, euen from the beginning of the world preached the will of his father vnto men and quickened them: both this very narration of Iohn, and other very many places doe plainly shew. *He was the life, and the true light which lighteth euerie man.* Iohn. 1. *No man hath seene God at anie time: the onelie begotten sonne, which is in the bosome of the Father, he hath declared him.* Iohn. 6.51. *I am the liuing bread which came downe from heauen and giueth life vnto the woorld.* 1. Pet. 3.19. *Christ went by the spirite, in the daies of Noe, and preached vnto the spirits that are in prison, which were in time passed disobedient.*\n\n2 Obiection. *Christ, man, is, and is called God in the new testament. Therefore they corrupt the Scripture, who saie that in this visible man Jesus, is besides the fleshe, an inuisible nature, which was existing also in the olde peoples time without flesh. For to say this, is as if a man, in steede of this, Thou art a Scholer, should say, In thee is a scholer.* Aunswere. That Christ, man, is true and by nature God, in respect of the nature or Essence of the Godhead in him personally vnited to his manhoode, is no corruption but the very voice, minde, and meaning and interpretation of the scripture. *Colos.* 2.9.[^18] *Jn him,* that is, in Christ Iesus, *dwelleth all the fulnes of the Godhead,* that is, the very full and perfect Godhead, which is but one, *bodilie,* that is personally or substantially, so that it is of the substance of the visible man Christ. *In Christ* therefore *there is one thing which dwelleth,* namely the godhead, *another thing in which it dwelleth,* euen the manhood which is the temple of the godhead, *John.* 2.19.21. and was shadowed and figured by the Mosaicall tabernacle, *Heb.* 9.11. Again, *Rom.* 1.3. *Made of the seede of Dauid according to the fleshe: and declared mightilie to be the sonne of God, touching the spirite of sanctification.* Againe, *Phil* 2.6. *Beeing in the forme of GOD and equall with GOD, hee tooke on him the forme of a seruaunt. By him all thinges were made and doe consist, both visible, and inuisible: hee giueth the holie Ghost, lighteth euerie man that commeth into the world, he alone kneweth the father, and he to whom he reueileth him &c.* Isa. 7.14. Isa. 9.6. Iere. 23.6. Isa. 25.6.7.8. *&c.*\n\n[^19]Lastly, *that there is a double nature or substaunce in Christ, both a finite, and an infinite, is conuinced and prooued by the diuersitie and repugauncie of those properties, which are attributed to the same Christ, but cannot possiblie be together in one and the same nature.* Wherefore CHRIST, man, is GOD, not created and made in time, by reason of the fulnesse and excellencie of his giftes, but eternall, subsisting before the flesh, borne of the Virgin, and before all worlds, by reason of the eternall Godhead of the *Word* dwelling in his Maiestie personally.\n\n[^20]To *the second classe* or order of Reasons are referred those testimonies, *which shewe CHRIST to bee the proper or naturall sonne of GOD.* The Argument or proofe is this: *The naturall or proper sonne of GOD, is of necessitie partaker of the diuine nature or essence, or substaunce. But Christ, man, is the proper sonne of GOD. Therefore there is in CHRIST, besides his humane nature, which hee tooke of our kinde, a nature or substaunce Diuine, in respect whereof hee is, and is called the Sonne of GOD,* that is, CHRIST is by nature the sonne of GOD, and therefore subsisting, and that before the fleshe from euerlasting: because hee is the sonne of the eternall father, hauing the essence of the Father in number the same and whole communicated vnto him from the father.[^21] The Maior is manifest by the definition of a proper or naturall sonne. *For a proper sonne is hee, who is procreated out of his substance whose sonne hee is, or hee, who is partaker of his Fathers nature or substaunce.* The Minor is prooued by these testimonies of holy Scripture. *John.* 5.17.18. *My Father worketh hitherto, and I woorke. Therefore the Jewes sought the more to kill him; not onely because he had broken the Sabboth; but saide also that GOD was his Father, and made him-selfe equall with God.* Because CHRIST called himselfe the Sonne of GOD, not adopted, or by grace onlie, but naturall, begotten of the substaunce of the Father, and therefore equall with GOD, the Iewes did thereof gather: First, *That he challenged vnto himselfe the workes of God the Father.* And therefore because they deemed him to bee a mere man, they woulde haue him slaine, as a blasphemer and robber of Gods glorie, both in this place, and *John.* 19 7. And if Christ had meant, that hee was the Sonne of God by grace onlie, as are the Angels and men elected, the Iewes verilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God: for then they shoulde haue condemned themselues of the same crime: because *John.* 8.41. they saie vnto CHRIST, *we haue one father,* which is GOD. Secondly, *Christ also dooth not reprehend this collection of the Jewes, or repel it as a slaunder, but defendeth it as beeing good and necessarilie true,* in his aunswere presentlie following, wherein hee auoucheth, *that whatsoeuer thinges the Father dooth, the same dooth hee also together with him, as beeing his Sonne: that by the same authoritie, libertie, power, hee raiseth the dead, and quickeneth them who beleeue in him, by which the Father dooth: that as the father hath life in himselfe, so also hath hee giuen vnto him, as beeing his Sonne to haue life in himselfe, &c.*\n\nWherefore the man Iesus affirmeth that, which of it selfe and demonstratiuely dooth thereof followe, and the Iewes called blasphemie, namelie, that hee is the Sonne of God, not by grace only, but proper and equall with God, that is, that there is in him besides his humane nature a diuine also, which is the Sonne, communicated vnto him by an vnspeakeable generation or begetting frō the Father, and according to which he is equall with the Father, and the same God which the Father is. For where the same power, operations, and woorkes are, there also is necessarily inferred the same nature, or substaunce to be, and that equal. So Christ is called the proper Sonne of God. *Rom.* 8.3. *God sending his owne Sonne,* that is, borne of his owne substance. For we are otherwise also of God, beeing renued by his spirit. And in the same Chapter ver. 32. *who spared not his owne Sonne.*\n\n[^22]1 Obiection. *It is not found anie where in Scriptures, that Christ is the naturall and coeternall Sonne of God. Therefore it is but an inuention of men, imagining in him besides his flesh another substance, according to which hee should be the eternal sonne of God.* Aunswere Although these very words are not, in the very same Syllables, extant in the Scripture: yet there are found the like, and equiualent, or such as signifie the same which these doe. For, *the wisedome of God which is Christ and the Sonne,* Prou. 8.22. *is described to bee such, as was with GOD from euerlasting before his works were made.* And further, Iohn saith, *that the Woord, whom he called the Sonne, was euen then in the beginning of the world, and was God, creating and preseruing all thinges.* But God is eternal and before thinges were created, together with which also time began, eternity only existeth, and may be imagined in mind. Moreouer, *hee is expressely called the proper sonne of God Therefore he is the natural sonne of God: who hath the nature and essence of his father, and that the same with his father: because the Deity is but one in number, creatresse of al things; also he hath the same whole & entire, because it is indiuisible.* Wherfore the man christ is the same eternal god with the Father,[^23] by reason of the Deity, which he hath simply al one, & the same with the father: for there are not two eternals: he is also the natural & coeternal Son of the father, because he is another from the father as touching his person. Reply 1 *Christ is called the proper Son of God, because he was made by God: as also the church is called the proper people of god.* Aunswere. This is a corruption of a place of Paul. For Paul, *Rom.* 8.3. and 32. opposeth the proper Sonne of God to vs, and also to the Angels. For both the Angels and wee are made the Sonnes of God, in respect either of our creation, adoption, and regeneration by the holy Ghost, or also in respect of both, as the regenerate. Therefore wee beeing compared with Christ, are not the proper Sonnes of God. For so he could not be called the proper and onely begotten Sonne. Wherefore hee is, and is called the proper Sonne of God, in that hee alone was begotten of the substaunce of God the Father. Reply 2. *The word, saith Seruetus, was indeede alwaies in god, but it was not the sonne, but in respect of the filiation or Sonne-hoode which was to come in the wombe of the Virgine, or in respect of man to bee borne of the Virgine: that is, The Word, in it selfe, was not anie inuisible hypostasis and substance, which being begotten of the substance of the Father and distinct from him, was truly subsisting before the flesh borne of the Virgine, but was a certaine relucencie or reflexed shining in God, that is, that visible image or shape, which appeared vnto the fathers in the olde Testament, & afterwards passed into the flesh, or into that visible man Jesus, who alone is the sonne, in respect of whom also The Woord, or that visible shape, which alone hee will haue to be the person, is called the sonne.* Answere. 1. *By this is denied, that Christ is the proper Sonne of God: Because his humanity issued not from the substance of god.* 2. *The woord is such a sonne, as vnto whom the father gaue to haue life in himselfe, as hee himselfe hath it in himselfe who when thinges were created, was euen then god; by whom all things were made; who was the life & the light of men &c.* The woord therefore was, and that before Iesus borne of the Virgin, a liuing, intelligent, working hypostasis or substance. 3. *There should haue beene no hypostatical or personal difference betweene the Father and the Sonne:* because the *Woorde,* according to Seruetus doctrine, had not his proper hypostasis, whereby hee should differ from the Father.\n\n2 Obiection. *Hee, who is not named in the Scripture, before the taking of flesh, the sonne of god, was not the sonne of god before the flesh was borne. But Christ is not called in the Scripture the sonne of god before his natiuity of the Virgine. Wherefore hee was not the sonne of god before.* To this our answere is double: First, we denie the Maior. For wee knowe that Gods reuelation and manifesting in the newe Testament is clearer than in the olde. And therefore albeit it were true, which these woulde, That the sonne of God is not called the Sonne, but after the assumption of the fleshe; yet notwithstanding seeing in many places it is shewed most clearely that the Sonne who tooke fleshe, was before he tooke flesh; as *The woorde, who is the onely begotten of the Father, was in the beginning. By the Sonne all things were made. My Father worketh hitherto, and I woorke:* it may not bee saide that therefore the Sonne was not before hee tooke fleshe, because hee was not called before by this name. And Secondly the Minor is not true.[^24] For how euer the olde Testament bee more obscure and darke than the newe: yet is he called by Salomon the coeternall wisedome of God, begotten of God. Likewise it was foretolde that the Messias should bee God and the sonne of God, and after an other maner than other sonnes. *Isay.* 7. *His name shalbe called Immanuell. Isay.* 9.6. *He shall cal his name wonderfull, counselour, The mightie God, The euerlasting father,* Iermie. 23.6. *This is the name whereby they shall call him, The LORDE our righteousnesse.* Psalm. 27. *The Lorde hath saide vnto mee: Thou art my Sonne, this daie haue I begotten thee.* Againe, *Kisse the Sonne.* 2. Sam. 7. *I will bee his Father, and hee shall bee my Sonne.* Wherefore long before was hee signified both to bee, and to bee the Sonne of GOD, who afterwardes was to bee man.\n\n3 Obiection. *If the diuine nature of Christ was without his humane nature the Sonne of god,*[^25] *there shall bee made thereby three sonnes, namelie his Diuinitie, his humanitie, and whole Christ consisting of both natures. Wherefore there was not anie Sonne before Jesus was borne.* To this wee aunswere, that the Antecedent is most false. For seeing the *Woorde* did take, ioine, and vnite personallie vnto himselfe not another person or Son of God, but another nature, this assumption or taking maketh not moe persons or sons: but it is one & the same person, or one Sonne, hauing in him two natures.\n\n4 Obiection. *If the god-head of oulde without the fleshe was the Sonne, and nowe two natures are one Sonne: there shall bee neuerthelesse two Sonnes, one incorporeall, the other corporeal. Wherefore there was not any sonne before the flesh.* Answer. Neither is this Antecedent true. For one and the selfe same Sonne is, of olde incorporeal, of one only nature, and only God; but now corporeal of two natures, and existing both God and man.\n\n5 Obiection. *The humanity by it selfe is not the Sonne. Therefore neither the Diuinity by it selfe is the Sonne.* Aunswere. This reason doth not followe: because there is great dissimilitude of the natures, which are compared. The *Woorde* existed and was a person and the Sonne, before the fleshe was taken and assumpted. But the humanitie was neither before the assumption, neither beeing assumpted did it make the person by it selfe. And therefore the humanity seuerally is not the Son, but is in the Son, or is the other nature of the Sonne: but the *Word* both separate and knitted to the flesh is the same Sonne: as touching it selfe it is the Sonne of GOD by nature, but as touching the assumpted nature or humanitie the naturall Sonne of of man, and the Sonne of GOD by grace of personall vnion.\n\n*To the second classe* of argumēts also belong those sayings, *which teach, the man Christ to be the onlie begotten Sonne of god.* Iohn 3.16. *So god loued the woorld, that he gaue his onelie begotten Sonne.* Ioh 1.14. *We saw the glorie thereof,* that is, of the worde incarnate, *as the glory of the onelie begotten Sonne of the Father.* For the onely begotten is he, who hath not any brethren of the same generation and nature. But Christ as touching his humane nature hath brethren, *Heb.* 2.14. *For asmuch as the children were partakers of the flesh and bloode, hee also himselfe likewise tooke part with them.* And a little after: *He in no sort tooke the Angels, but he tooke the seede of Abraham: Wherfore in al things it became him to be made like vnto his bretheren.* And a litle before: *He that sanctifieth, & they which are sanctified, are all of one,* that is, of the same nature humane. *Wherefore hee is not ashamed to call them bretheren.* Wherefore there is in CHRIST another nature, according to which hee is the onely begotten Sonne of the Father, besides his humanitie, according to which both he hath many bretheren, and is sprung not of God, but of the seede of Dauid.\n\n[^26]Obiect. *The man Jesus is called the onely begotten, because he onely was begotten of the Virgin by the Holy Ghost.* Aunswere. It is a misconstring and corrupt interpretation of the word. 1. *For hee is so the onely begotten, that hee is also the proper or naturall sonne.* Now such a one is saide to be the onely begotten, not for the special manner onely of begetting, but because he onely was begotten of his substance, whose sonne hee is called, or because hee onely hath his essence issuing from the substaunce of the Father. 2 *Because hee the verie same, by whom all things were made and are preserued, who is in the bosome of the Father, euen from the beginning of the world reueiling God vnto the chosen: who being sent from heauen into the woorld tooke flesh, came in the fleshe &c. hee is called the only begotten sonne of the father.* Ioh. 1.18. 1. Ioh. 4.9. Iohn. 1.14. *We saw the glorie thereof,* that is, *of the Worde,* but not of the man Iesus, as hereticks would haue it. For there is no other antecedent in that place, but the *Woord.* For these words go before; *The Woorde was made fleshe, and dwelt among vs:* then it followeth, *and we sawe the glorie thereof.* If then the *Woorde* it selfe be called and is the onely begotten: then Christ is called the only begotten in this place not in respect of the manner of his generation of the virgin, but in respect of his generation from euerlasting of the Father. 3 *The Words generation, of the father, is often in scripture discerned and distinguished from christes generation of the virgin.* The Euangelist, as wee see, *calleth the Woord the only begotten of the Father.* Of *wisedome* it is said, *Prouerb.* 8.25. that *before the mountains,* that is, from the beginning, *it was formed,* or (as the Chaldee paraphrast interpreteth it) begotten: but we reade in Matthewe, that *Jesus,* who is called Christ, *was borne of Marie.* 4 *The only begotten is opposed to Angels & men.* But Angels and men are the Sonnes of God, either by creation, or by adoption, or by sanctification, after what sort soeuer this be wrought by the holy ghost. Therefore Christ must needes bee called the onely begotten for this cause, euen for that he is his Son by nature. For after this manner he is the Sonne of God onely, and truely and simply seuered from other Sonnes. Wherefore to this second ranck or classe those places also should be referred, which shew, that we are the Sonnes of God by adoption, by and for that only begotten Sonne. For seeing grace is opposed to nature, and we are Sonnes by Grace: it must needes be that Christ is the Sonne by nature.\n\n*To the third classe* belong those testimonies of Scripture,[^27] *which attribute the name of sonne manifestly to the other nature also in christ, which subsisted by it selfe before and besides the flesh assumpted, and did woorke all thinges.* And seeing Seruetus & others are herein an vprore as it were and fight for this, that onely the man Iesus borne of the Virgine, but not God or the God-head is called the Sonne in Scriptures, and that therefore before Iesus was borne, there was not any Sonne of God subsisting: wee are diligently to gather and collect those testimonies, wherein the name of Sonne is not attributed to the humane nature only, but also to the diuine. The third argument therefore is this: *That which subsisting before the flesh borne of Marie, created the woorld, and from the first beginning hitherto woorketh the same thinges with the Father, the same is a person, and that without the flesh and before it. But the sonne of god is called that, which subsisting before the flesh, created the woorld, and from the first beginning hitherto worketh the same things with the father. Therefore the sonne is a person, and subsisting, euen without the fleshe, and before it:* that is, Christ Iesus borne of Marie hath another nature besides his humane nature, in respect whereof Christ, euen before his humane nature was, truly existed, & is, & is called the Sonne of God. The Maior of this reason is manifest. For that which worketh all woorks, and that with the same authoritie, liberty, and power, wherewith the Father doth, must needs be a liuing, and vnderstanding substance, that is, a person. Nowe the Minor is prooued by testimonies of Scripture. For the very same, *who is before all thinges, for whome, and by whome, all thinges were created, and doe consist, who dooth all thinges likewise himselfe, which the Father dooth; is called the beloued sonne of God, the first begotten of all creatures, by whome god spake vnto vs in the last daies.* Coloss. 1.16. Hebr. 1.1.2. Hebr. 2.10. Iohn 5.19. &c. But the fleshe or humanity of CHRST is not before all thinges, is not creatresse, but created in the last times, doth not vpholde or sustaine all thinges with his woord, beck, and effectuall will, but is it selfe sustained and vpheld by the *Woorde,* who did assume and take it. Therefore in Christ besides his flesh is another nature, which also, before the flesh was miraculouslie conceiued in the Virgins wombe, was subsisting, did woorke, and is the Sonne of God. Againe, *John* 3.17. *God sent not his Sonne into the world to condemne it:* The Father sent the Sonne into the woorlde, but the humanity of the Sonne was borne in the woorlde: Therefore he was his Sonne before he was sent into the woorlde, *Joh.* 5.21. *The sonne quickneth whom he wil.* Matth. 11.27. *No man knoweth the Father, but the Sonne, and hee to whome the Sonne wil reueile him.* But in the old Testament, before Iesus was borne of the Virgine, some were raised from the dead, and quickened: for there were some from the beginning of the woorlde who knewe GOD aright. Therefore in Iesus the Sonne of Marie, is another nature besides his fleshe, which is the Sonne of GOD, and subsisted from the beginning of the woorlde reueiling GOD vnto men; not onely to those of the godly who liued since hee tooke fleshe, but to those also who liued before it. Againe, *John* 3.13.17.19.31. *John* 16.28. &c. *Hee is called the sonne, who came from heauen, who beeing in earth is in heauen, who came into the woorlde,* not as other men, from the earth, but from aboue out of heauen, from the Father. So that then hee was, before he came into the woorlde. But the fleshe of CHRIST is not of heauen, neither came it from heauen: Therefore there must needes bee another nature in him, in respect whereof hee is the onely begotten Sonne of GOD, euen before he tooke fleshe of the Virgine. Againe, *He that was manifested in the flesh, is GOD,* 1. Timot. 3. and therefore another nature from the flesh. For God is one thing, who is manifested, and the flesh another thing, wherein hee is manifested. The Sonne of God is hee that was manifested in the fleshe. 1. *John.* 3.5. *For this purpose appeared the Sonne of GOD, that hee might take away our sinnes, and that hee might loose the woorkes of the Diuell.* Therefore the Son is God, and another nature from the flesh; that is, the man Iesus is the sonne of God in respect not only of his humanity, but also of his diuinity, which besides and before the fleshe, existed in him, and by the assumption of the flesh was made as it were visible and conspicuous. Wherefore it followeth also, and that necessarily, that that was a subsistent and a person. For *that which is by nature a sonne, is also a person. But Christes diuinitie or nature which was also before his flesh, is the Sonne of God by nature. Therefore it is a subsistent and a person in the flesh taken or assumpted, and before it.*\n\n*To the fourth classe* belong those places of Scripture,[^28] *which affirme Christ, man, to be the word incarnate.* The Argument is this: *The word is a person, which both existed before Jesus was borne, and now dwelleth personally in the fleshe taken of the Virgine. But that word is the Sonne. Therefore the sonne is a person.* The Maior is proued; because those thinges are attributed vnto the *Word,* Ioh. 1.1. Ioh. 1 & 5. Reu. 19. which only agreeth to a thing subsistent, liuing, intelligent, woorking, that is, to a person. For *the Woord was before al creatures; with the father; God; by him were al things made, hee was autor of al life and light in men: hee was in the world from the beginning, and not knowen: he hath his own country and nation: he came vnto it: in his name men beleeue: he giueth power to be the sons of god to others, by his own autority & power: he doth assume & take flesh, & is therein manifested, seen, handled, conuerseth and dwelleth amongst men.* The Minor is proued: Because the *Word* is called *the onelie begotten Sonne of GOD,* Iohn 1.14.18.34. Reuelat. 2.18. &c. And because the same properties are attributed *to the Woorde* and the Sonne. *For the Sonne is in the bosome of the Father, reueiling GOD vnto men. By him the woorlde was created. In him is life: hee was sent and came from Heauen, into the woorlde. Hee tooke the seede of Abraham.* Likewise *the life, which is the woorde, was with the Father before the incarnation and manifestation of Christ. Therefore god was euen then the father of the Word, and the Word the sonne of god.*\n\nBut, seeing the newe Arrians doe maruailouslie depraue by their newe and craftie deuised Sophismes this notable place of Iohn, concerning the *Woorde,* subsisting before the fleshe borne of the virgine, and creating and preseruing all thinges, that thereby they might robbe and despoile the Sonne of GOD of his true and eternal deity; it seemed good here to adioine those things, which Zacharias Vrsinus some yeares since noted & drue out as to be opposed against these corruptions and forgeries, briefely indeede and barely, after the manner of Logicians, yet such as are learned and sound, whereby also the like corruptions and wrestings of places of holy Scripture may easily be obserued, discerned, and refuted.\n\nIOHN purposing to write the Gospell of Christ in the first entrance proposeth the summe of that Doctrine, which he purposed to deliuer and confirme out of the storie and Sermons of Christ. And seeing the knowledge of Christ consisteth in his person and office,[^29] hee describeth both: and sheweth, that Christ is the eternall Sonne and *Woorde* of God the Father, who taking fleshe was made man, that he might be made a sacrifice for our sinnes, and might make vs through faith in him, the Sonnes of God, and heires of eternall life. *This Woorde* then, whom afterwards he calleth the onely begotten Sonne of the Father, he saith nowe *to haue beene in the beginning:* which sheweth his eternity.\n\nThese woords of the holie Euangelist they corrupt and depraue, who raise againe Samosatenus blasphemies from the pit of hell, expounding this *beginning* of the *beginning of the gospels preaching, doone by Christ.*[^30] But contrarie, S. Iohn and the Church, euen from the Apostles and their scholers time, doe vnderstand *that beginning of the world, wherein all things to haue beene first created by GOD,* Moses in the first Chapter of Genesis recounteth. For Iohn saith, *that the Worlde was made by him:* and further, *that euen then in that beginning hee was God, and that the true God creator, which is onelie one, and was in the beginning of the worlde.* Replie 1. *Beginning dooth not signifie eternitie. Therefore wee depraue it who so expound it.* Aunswere. Wee doe not so expound it: but that *euen then in the beginning of the worlde was the Word; and therefore was before the creation of the world: and whatsoeuer was before this, was from euerlasting:* And so is the scripture wont to speake. Eph. 1.4.1. Pet. 1.20. Pro. 8 22 23. *&c.* where wee may see a large place concerning wisedome; whose eternitie is there signified in this, that it is saide *to haue beene before the creation of the worlde.* Replie 2. *Beginning, often signifieth the beginning of the gospels preaching. Yee were with me from the beginning. I said not to you from the beginning.* Aunswere. This sheweth that somtimes it so signifieth, but not alwaies. And we are stil to conster it of that beginning which the text sheweth. As also in other places, *Reuel.* 1.8. *I am* α & ω, *the beginning and the end, the first and the last. The woorde*] The corruptors say; *The man Jesus Christ is called the Woorde: because hee speaketh and teacheth the will of the father.* Wee say, *that hee is called indeede the Woorde* for this cause, *because hee declareth God & his wil; but yet in respect of his diuinitie, not of his humanitie.* The reasons hereof, 1. *Because his humanitie was not from the beginning of the world.* 2 *Because this Word was made flesh; that is, tooke on humane nature.* 3. *Because this Woorde did lighten al men from the beginning of the world,* whosoeuer had the knowledge of God, and how much soeuer they had. *Hee was the life and the light of men: lightning euerie man, which commeth into the worlde.* Againe. NO MAN *hath knowen the Father but the sonne, and hee to whom the sonne wil reueile him.* Againe, NO MAN *hath seene God* AT ANIE TIME, *The sonne which is in the bosome of the Father, he hath declared him.* Reply. 1. Heb. 1. It is said, Now *God hath spoken vnto vs by his sonne.* Aunswere. That is, by his sonne made man. Replie. 2. *He is not saide any where in the old Testament to haue spoken.* Aunsw. Yes, *by the Angel of the lord,* who also himselfe is Lord. Likewise Isay. 6.9. *The Lord appeared speaking,* whom S. Ioh chap. 12.40. affirmeth to haue bin Christ. Reply. 3. *The Woorde is saied* 1. Iohn. 1.1. *to haue beene palpable, visible and so forth.* Aunswere. That is, by reason of the flesh which hee tooke. Replie. 4. *But hee is no where saide inuisible.* Aunswere. Iohn 1.5.10. hee is saide *to haue beene in the world vnknowen:* and this Iohn speaketh of him as hee was before his incarnation. And then hee was in the worlde inuisible. Likewise Iohn. 14 23. *I and the Father will come vnto him.* And in the same place: *I will not leaue you comfortles. I will come vnto you.* Mat. 28 20. *I am with you alway vntill the end of the world:* that is, inuisibly, as is the Father. And if they wil denie him to bee with vs, because hee is not seene, they shal also exclude the father, Replie. 5. *Hee is with vs in power, and vertue: not in essence.* Aunswere. This obiection were rather to bee hissed our, than to bee refuted: because hee hath not an infinite power and vertue, who hath a finite essence. Iere. 10.11. *The gods that haue not made the heauens and the earth shall perish from the earth,* howe much more then the makers of such Gods?\n\n*And the worde was with God in the beginning*] Wee interpret this: *that the sonne was coeternall with the Father, and so ioined with him, that notwithstanding hee was distinct in person from him.* 1. They say: *That this Doctour and teacher, the man Jesus, was knowen of GOD alone, and not of men, but hee was the Messias.* Vnto whom wee aunswere, 1. *To be, or not to bee with one, when it is spoken of a person, is neuer read in this sense, as to signifie, to be knowen, or not knowen of one.* It is therefore an impudent forgery. 2. Iohn himself expoūdeth it: *The Son which is in the bosome of the Father:* This dooth not onely signifie, to bee knowen; but also to bee indeede in the Father, to bee entirely loued of him, and to bee fellowe and compartner of the secret and hidden counsels of the Father. 3. Hee saith of himselfe *that hee came downe from Heauen: That he came from the Father, and came into the woorlde: that he returneth to the Father, with whom he was before.* This doth not signifie a knowing, or a not knowing, but an existence and beeing. 4. *By him all creatures were made of the Father: Therefore he was present with the Father.* 5. *He was in the woorld, before hee beeing made man came vnto his owne: and yet not knowen.* Therefore, *to bee in the woorlde,* and *to bee knowen of the woorlde,* are not all one: And by a consequent, neither is it al one, *to bee with God,* and *to bee knowen of God.* 6. Christ himselfe expoundeth it: *J in the Father, and the Father in me:* This signifieth not only a knowlege, but a coexistence and ioint being mutual.\n\n*And that Word was God*] We interprete: *That the Woord is true god, eternall, creatour of heauen and earth: the same god with the Father, and therefore diuerse from him, as the Woorde from him that speaketh by him, and the Sonne from the Father; but hauing the same nature and essence of the godheade in him, which the Father hath:* as CHRIST him selfe saith: *J in the Father; and the Father in mee:* Hee is euerie wherein the Father; as the Father euerie where in him.\n\nBut they saie: *that hee is GOD in respect of his giftes, woorthinesse, excellencie, and office: but not by nature.* Which they prooue: *because others also are in this sense and respect called god: which haue not anie Diuinitie of themselues. Therefor Christ also after the same manner; seeing hee also hath his Diuinitie from the Father.* Further they adde, *That wee make two gods, and deale contumeliouslie with the Father:* Wee aunswere, That we make not two Gods, because *The Sonne is one with the Father, as god,* that is, hauing the same essence in him which the Father hath: *but is diuerse and distinct from him, as the Sonne,* and hauing in him the same Deitie, which the Father hath, communicated. But they are blasphemous and contumelious against the Father and the Sonne; *because they honor not the Sonne as they honour the Father.* Ioh. 5.23.\n\nNow that S. Iohn vnderstandeth *a Sonne, not a made, created and inferiour god to the Father, and a diuerse god from him,* is prooued and confirmed by manie reasons, but some fewe shall nowe suffice. 1. *Simplie and absolutelie, without restraint to anie certaine circumstaunce, none is called god in the Scripture, besides the onelie true god, eternall, creatour of the world.* 2. *That the Worde was god before thinges were created, and is the creatour of all thinges,* Saint Iohn dooth teach. 3. Hee sheweth, *That hee is the author and fountaine of life and knowledge in men, euen from the beginning.* For this signifieth *the true light,* that is, which is properlie & by it selfe, light it selfe, & the originall of light in others. 4. *This Word giueth power to bee the Sonnes of God.* This none can do but the true God alone. 5. *Wee are to beleeue in his name.* But wee must beleeue in none, but GOD onelie, as himselfe prooueth, that *therefore they must beleeue in him, because they beleeue in God,* Iohn 14.1.6. And Iohn 1.23. *John Baptist saith, that he baptizeth with the holie Ghost: And CHRIST himselfe often saith, that hee wil send the holie GHOST from the Father.* But no man can send the spirite of GOD, and woorcke by him in the heartes of men, but onelie hee, whose proper spirite this is, namelie GOD. 7. *John Baptist is called the fore-runner of CHRIST, who shoulde prepare his waie. But hee prepareth the waie of the LORDE.* Isaie 40.3. Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8. *Christ himselfe,* Iohn. 5.23. *saith, That the Father will, that all should honour the Sonne, as they honour the Father.* But no creature, albeit excellent, can bee equalled in honour with the creator 9. *Euerie where, he is called the true God, and the Lord.* 1. Iohn 5.20. *This is the true God and eternal life.* Rom. 9.5. *Who is God ouer al, blessed for euer, Amen.* Actes 20.28. *God hath purchased his Church with his owne bloode.* Hebr. 1.8. *The Scepter of thy kingdome, is a Scepter of righteousnesse:* and verse 10. *Thou, Lorde, in the beginning hast established the earth, and the heauens are the workes of thine handes:* And cap. 3.3. *Christ is counted woorthy of more glorie, than Moses, in asmuch as hee which hath builded the house, hath more honor than the house: and hee that hath built all thinges is God.* 10. *He is said, to haue come downe from heauen; yet so that hee remaineth in heauen: to come vnto his together with his Father, to bee with them vnto the end of the world.* Therefore he is of an infinite essence, euerie where present, and working both in heauen and earth. But his humane nature is finit: Therefore he is God in respect of another nature.\n\n[^31]Now to that which hath bin obiected *concerning the communicating of the Deitie vnto others,* whereby they are called gods, we aunswere by distinguishing the diuersitie thereof. *For vnto others it is communicated by a created similitude of the Deitie, either of nature;* that is, by diuine properties created, which are not equall with the creatour (so are the Angels,) *or of office:* So Moses is called God, and all Magistrates. *But vnto the Sonne Christ it is communicated by the nature or essence it selfe,* so that the verie Deity is his substaunce. Which wee thus prooue. 1. *Hee is the only begotten, and proper Sonne of God: the Sonne of the most High, who also is himselfe the most High,* Luk. 1.32. But hee is the proper Sonne, to whome the substaunce of the father is communicated. 2. *John* 5.26. *As the father hath life in himselfe, so likewise hath he giuen to the Sonne to haue life in himselfe. Therefore the Son also is GOD of himselfe liuing, and the fountaine of life. Wherefore this communicating of the Deitie maketh him equall with God, and* THE SAME *God with the Father:* so far off is it from prouing the contrarie. Reply. 1. *Power was giuen to him beeing man,* Iohn 5.27. *Therefore it was not giuen him by eternall generation.* Aunswere. It was giuen to the *Woorde* by generation: to man by vnion of the *Woorde.* Replie. 2. *It was giuen him after his resurrection.* Aunswere. Then was giuen him the full authority and liberty of vsing that power, which he had alwaies.\n\n*All thinges were made by it,*[^32] *and without it was made nothing*] Wee interprete: *That all creatures were made by him in the beginning: and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church.* They conster it, *That by* AL *things, are meant those thinges which are wrought in the newe creation: that is, in the collection and regeneration of the Church by the gospel, which is called the second creation.* Vnto which our aunswere is, 1. by granting this point, (by graunting, I meane, not the whole interpretation, but onely this point of the creation.) And if this were the sense, yet heereof woulde it also followe, *that Christ were verie God, and by nature God.*[^33] The first reason, which wee yeelde heereof is, *Because to worke the first and second creation by his owne vertue, power and operation, is the proper work of one & the same verie God.* 1. Cor. 3.6. *GOD gaue the encrease. So then is neither hee that planteth, anie thing, neither hee that watereth, but god that giueth the increase.* And in the same Chapter v. 9. *Yee are Gods husbandrie, and gods building,* Heb. 3.4. *Hee that hath built all things is god.* And Christ woorketh this new creation not as an instrument, but by his owne proper vertue. *Heb.* 3.6. *Eph.* 1.23. *which is his bodie, euen the fulnesse of him that filleth all in all thinges* Eph. 4.8. *Hee ascended vp on high, hee gaue giftes vnto men; hee ascended farre aboue al heauens, that hee might fill all thinges. Hee gaue some Apostles, and some Prophetes:* and vers. 16. *By whom al the bodie receiueth encrease.* Iohn 10.28. *I giue vnto them eternall life.* Ephes. 5.29. *Hee sanctifieth the Church and clenseth it by the washing of water through the word.* The second reason is: *Because no man can giue the holie ghost, but he that is verie god, whose proper spirite it is. But the second creatiō is not wrought, but by the holy ghost, whō Christ the worker & effectour of this creation sendeth. Therefore he is verie god and Lorde.* The third reason: *Because the newe creation, is the regeneration of the elect to eternall life. This beganne euen from Adam, albeit it was wrought in regard of the Mediator which was to come. And it was wrought by the same Mediatour the Sonne, in regarde of whome, or for whose sake it was wrought euer since the beginning. For CHRIST, as by his merit, so by his efficacie and vertue, is Sauiour not onelie of a part, but also of his whole Church and bodie, which consisteth of al the elect and sanctified euen from ADAMS time.* Ephes. 4.16. *By whome all the bodie receiueth increase.* Isay. 9.6. *The euerlasting Father,* author, preseruer, propagatour, and amplifier of his Church through all ages of the world. Mich. 5.2. *The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church.* Hee shall bee peace, euen before hee came out of Bethelem, and the sauiour of his Church against the Assyrians, and all her enimies. Gen. 3.15. *The seede of the woman shall bruise the Serpentes head.* This victorie and conquest ouer the Diuell beganne euen from the beginning of the world. *Psalm.* 110. *Dauid acknowledgeth the Messias also to bee his LORDE, a Priest, and a King,* not onelie that was to come in the flesh, but euen nowe present, to whome nowe long before GOD had saide, *Thou art a Priest,* that is, whome he had alreadie ordained to this office, liuing, woorcking, and preseruing the elect. 1. *Timoth.* 2.5. *There is one GOD, and one Mediatour betweene GOD and Man, which is the man Christ Iesus.* Therefore this man is the Mediatour of all from the very beginning, he is the Mediator, obteining, & giuing the blessinges, which he hath obtained, vnto all. *I giue vnto them eternall life.* Ephes. 1.22. *He hath appointed him ouer all things to be the head to the church.* 1. Pet. 1.11. *The spirit of Christ in the Prophetes.* 1. Pet. 3.19. *By the spirite hee went and preached vnto the spirites that nowe are in prison, which were in time passed disobedient.* Ephes. 2.20. *Yee are built vpon the foundation of the Apostles and Prophets, IESVS CHRIST himselfe being the chiefe corner stone.* Which place is diligentlie to bee obserued. For then, either Christ is the heade, foundation, sanctifier and Sauiour of a part of the Church only, which is most absurd: or hee was this from the beginning of the worlde. *Heb.* 3. Hee is made the builder of the house, whereof Moses also was a part. *Hebr.* 13. *Jesus Christ yesterdaie, and to daie, and the same for euer.*\n\nOur Second aunswere is, by denying their interpretation. For Saint Iohn there *speaketh of the first creation.* Which we shewe; First, *Because he speaketh of the second afterwardes. As manie as receiued him, to them hee gaue power to be the Sennes of God:* Likewise, *Of his fulnesse haue all wee receiued:* and againe, *Grace and trueth came by Jesus Christ.* Now he therefore setteth down the first creation before, *because both creations are the worke of the same.* That therefore he might shew, that the second creation was wrought by the woorde: it was necessarie for him to teach, that the first also was wrought by it: For the same is the Creatour and repairer of the worlde. Secondly. *Because he saith, the world was made by him.*\n\nReply. *The woorlde heere is taken for the Church.* Aunswere. No: for hee addeth; *And the woorlde knewe him not:* The same woorlde which was made by him knewe him not. Therefore hee meaneth the wicked, whether elect, or reprobate. Thirdly, *other places demonstrate the same.* Iohn. 5.17. *My Father woorketh hitherto, and I woorke.* Wherefore both of them from the beginning of the woorlde, woorke the workes of both creations.\n\nIn the same place, *verse* 19. *Whatsoeuer thinges the Father dooth, the same thinges dooth the Sonne also.* And vers. 20. *The Father sheweth him all thinges, whatsoeuer hee himselfe dooth.* Therefore not onlie the workes of the second creation, but also of the first creation, preseruation, and administration of the world. In the same place it is said; *As the Father quickeneth, so the Sonne quickeneth whom he wil.* But the Father was from the very beginning the giuer of corporal & spirituall life. *Col.* 1.16.17. *By him were all things created which are in heauen, and which are on earth, thinges visible and inuisible, whether they be thrones, or dominions, or principalities, or powers, all thinges were created by him and for him. And hee is before al thinges, and in him al things consist.* Thus farre of the first creation, that which followeth, speaketh of the second creation. Reply 1. *All these speake of the instauration of the Church.* Answer. No. Because that comprehendeth also the Angels. Reply 2. *The Angels also were restored by Christ, and ioined to their head.* Auns. But the new creation, is called a restoring from sinne & death to righteousnesse and life: this agreeth not to the Angels. Reply. *Heb.* 1.2. *By whom also he made the worldes; The worlds, that is, the new Church.* Aunswere. 1 God made the old also by him: because it is one Church hauing one head, and foundation. 2 The Greek word 〈 in non-Latin alphabet 〉 which is vsed in that place, signifieth in Scripture the world, not the Church. And farder when it is there added, *Bearing vp al thinges by his mighty worde* those words speak of the preseruation not only of the Church, but of al things. And moreouer he rendereth a cause, why he is the heire not only of the Church, but of all Creatures, namely, *because he is the creatour & preseruer of all thinges.* Heb. 1.10. *Thou, Lord, in the beginning hast established the earth, & the heauens are the works of thine hands.* Reply. *In these wordes he conuerteth his speach to the Father, to prooue, that he was able by his power to lift vp the Sonne to diuine maiestie.* Aunswere. This is an impudent shift and elusion. 1 *Because it is saide before; But vnto the Sonne,* which appertaineth to both places of the Psalme cited by the Apostle. 2 *Because the Psalme dooth entreat of Christes kingdome:* and therefore those words which there are spoken of the Lord, are to be vnderstood next & immediatly of his person, secondarily and mediately of the father.\n\nReply 1. *If he made all thinges, then then father made them not by him.* Aunswere. Both he made them, and they were made by him. *Joh.* 5. *Whatsoeuer things the Father dooth, the same dooth the Sonne also.* And yet the father dooth them by him. Reply 2. *The creatour cannot be compared with the creatures. But Christ is there compared with the Angels. Therefore creation of thinges is not attributed vnto Christ.* Aunswere. He is not compared with the creatures in any proportion, but without proportion. This the place it selfe of the Psalme prooueth. *The heauens shall perish, but thou doost remaine.* Reply. 3 *If hee were creatour and equall with the Father, hee could not sitte at his right hand.* Aunswere. Wee may inuert this, and say of the contrarie rather; if he were not equal, he could not sitte at his right hand. Because none but the omnipotent and true God is able to administer the kingdome of heauen & earth, *Phil.* 2.6. *who beeing in the forme of god, thought it no robberie to be equal with God.* Isay. 45.23. *Thus saith the Lorde that created heauen, Euerie knee shall bowe vnto me.* This is saide of Christ, *Rom.* 14.11. *Phil.* 2 10. Againe, *Isay.* 48.12. *I am, I am the first, and I am the last. My hand hath laide the foundation of the earth, and my right hand hath spanned the heauens: when I call them they stand vppe together.* These wordes Christ applieth vnto himselfe, Reuelat. 1.18. and 22.23.\n\n*In it was life,*[^34] *and the life was the light of men*] Wee interpret: *That the sonne of God is by himselfe the life, as is the Father and the fountaine, giuer and maintainer of al life as wel corporall and temporall, as spirituall and eternall, in all, from the verie beginning of the world.* Iohn. 5. *He hath giuen to the Sonne to haue life in himselfe, as the father hath life in himselfe.* They conster it: *That the man Jesus is the quickener or giuer of life,* because in him *is the life of all, that no man without him, and all by him are saued.* These are their words. Vnto which we reply: *If hee giue eternall life to all, so that no man hath is without him. Therefore either no man was quickened before hee was borne of Mary* (which were absurd) *or hee was the quickner & giuer of life from the beginning:* Euen as Ioh. affirmeth this of him, as beeing verified in him also before hee was made fleshe. *Neither can this be vnderstood onely of his merit, whereby hee deserued this life for men. For, that life is in him, signifieth, that hee is by his efficacie and effectuall woorking the quickner and reuiuer,* as himselfe expoundeth it, *John* 5. and 10. and the aduersaries themselues confesse. So are wee also to vnderstand his *illightening of men,* that is the knowledge of God, the author whereof hee was in all, euen from the beginning, as himselfe saith, *No man knoweth the Father, but the Sonne, and hee to whome the Sonne will reueile him.* And Iohn Baptist saith, *No man hath seene God at* ANY TIME: *the Sonne hath declared him.*\n\n*And the light shineth in the darckenes,*[^35] *& the darcknes comprehendeth it not*] We interpret it: *That this word, euē frō the beginning hath both by natural light, & by the voice of heauēlie doctrine shewed god vnto men: but those who were not regenerated by his spirit haue not known this light.* They say, *That he shined not before hee began to preach.* Vnto which wee aunswere, 1. *That so hee should not haue beene the true light,* that is, the author of light, & the knowledge of God, but onlie a minister thereof, as was Iohn Baptist: but the Euangelist in this respect maketh Iohn Baptist diuerse from CHRIST. 2. *Hee shoulde not haue beene the illuminatour of all men:* which yet themselues are faigne to confesse. CHRIST himselfe saith of himselfe, and S. Iohn heere of him. *He lighteth euerie man that commeth into the world:* that is, either with natural light, or spiritual.\n\n[^36] *Hee was in the woorlde, and the woorlde was made by him: And the woorlde knewe him not*] Wee, *as touching the time hereof, saie it was from the beginning of the woorlde vnto his incarnation: al which time the Sonne of god hath in the woorlde, which was created by him, shewed god vnto men, but is not knowen of men.* They conster it *of the time if his preaching, when hee was not heard, but despised and persecuted.* Vnto which we aunswere 1. that S. Iohn teacheth the plaine contrarie: *He was,* saith hee, *the life and the light of al men:* And againe, *He lighteth euerie man that commeth into the woorld.* Therefore, before his preaching and his natiuitie of the Virgine. 2. Iohn saith, *That hee was in the whole world, meaning thereby all mankind: because he opposeth to this world his owne nation & country, to which he came.* 3. He saith, *That Christ was not knowen of that world, which before was made of him.* Now the new world ar the elect regenerated, who after they are created, that is, regenerated of him, know him. 4. *After that being in the world hee was known of it, then lastlie he came vnto his own,* that is, vnto the Iewes, beeing borne of them, and manifesting himselfe vnto them in the flesh which he tooke: *but he was no lesse despised of these. Jf then he was first despised of the world, and afterwards of his owne* (for this the order of the Prophecie requireth) *he was despised before his preaching and incarnation,* because in his flesh hee manifested himselfe to none before the Iews. Other places also shew, that he existed before his incarnation. *Pro.* 8.30. *I was daily his delight reioicing alwaies before him: And tooke my solace in the compasse of his earth, and my delight is with the children of men.* 1. Pet. 3.18. *He was quickned in the spirit, by the which hee also went & preached vnto the spirites which were in time passed disobedient, that nowe are in prison.*\n\n[^37] *Hee came vnto his owne, and his owne receiued him not] Here John beginneth to speak of his comming into the flesh which hee tooke of the Jewes, vnto whom hee was promised, and of his ministerie among the Jewes, and of their contempt towardes him.* They *confound this part with the former; as if it were spoken of the same time.* But the course of his speech sheweth that his meaning is, that Christ was before in the woorlde not knowen, and afterwardes came vnto his owne, and was not receiued. Because, although hee was nowe already in the woorlde, yet then he came vnto his owne. Therefore here is vnderstood a new comming, a new manifestation, whereby after a singular and newe manner he began to be in his own country and people, which was then done, when he was borne of Mary, and from thence forward.\n\n*But as manie as receiued him, to them hee gaue power to bee the sonnes of god,*[^38] *euen to them that beleeue in his name*] Here is a triple Argument or proofe of his Diuinitie. First, *None can giue the power to be the sonnes of god by his owne power, & authoritie, but god himselfe. But Christ not onelie as a minister and messenger, but in his owne name and of his owne autoritie giueth this power and right. Therefore he is god himselfe.* Secondly, *He that maketh other the sonnes of god, must needes regenerate them by the spirite of god, and make them partakers of the fathers nature. This none can doe but god himselfe. Therefore Christ is by nature god, who is able to worke by the proper spirit of god.* Thirdly, *He gaue this power to them that beleeue in his name. But faith ought not to rest or depend on any creature, but on god onlie. Therfore christ is not a made or created, but the true & eternal god.*\n\n*And the Word was made flesh*] S. Iohn *declareth the manner how that Word came vnto his owne; namelie,*[^39] *that hee was made man, and that weak, mortal, like vnto vs in al things, except sinne. Therefore he saith, he was made Flesh, and conuersed among men for a season. Now he was made man, not by anie mutatiō or change. but by taking the humane nature vnto his godhead.*\n\nThey conster it, *That this Doctour or teacher was* (not *was made) a man weak, & base.* Which they wil proue: *because,* say they, *the*[^40] *greeke word signifieth oftentimes not to be made, but to be, as John was a man,* where the same greeke worde is vsed. Ans. 1. The word signifieth more commonly to be made, as, *All things were made by him; The worlde was made by him.* In both which places, as in others also, the same greeke woorde is vsed. 2. It signifieth in this place also that hee was made. The proofes that it dooth so signifie, are, 1. *Because it was shewed before, that the Word signifieth a subsistence or person, which was from the beginning of the world.* 2. *Because he began to be flesh when he came vnto his owne.* Now hee teacheth that Christ did before time lighten all men that came into the world, and was in the world not known when he came vnto his owne. Therefore hee not onely was, but was made flesh, which before he was not. 3. Other places of Scripture which teache the same in other woordes, doe not admit any other sentence or meaning. *Hebrews.* 2.16. *Hee tooke the seede of Abraham.* Againe, vers. 14. *He tooke part of their flesh and bloud.* Phil. 2.6. *He tooke on him the forme of a seruaunt, when as he was before in the forme of God.* Likewise, 2. Cor. 8.9. *He being rich, for your sakes became poore.* 1. Tim. 3.16. *God is manifested in the flesh.* 1. Iohn. 4.2.3. *Jesus Christ is come in the flesh.* There is one thing therefore in Christ which came in the flesh; & another thing, which was the flesh it selfe wherein that came.\n\nReplie. *The place,* Heb. 2. *meaneth his deliuering of vs.* Aunswere. First, the wordes which goe before. Secondly, the sense sheweth, that he speaketh not there of any qualities, but of the very humane nature; when as he sheweth that therefore Christ was necessarily to haue beene true man, because men were to bee deliuered by him through his sacrifice.\n\n[^41] *And the word dwelt among vs full of grace and truth*] Christ fulfilled all the promises, and types, and figures of the law, and did truely performe the office of a redeemer and Mediator, not only by his merit, but also by his power and efficacie, as afterwardes is added out of Iohn Baptists sermon: *That this truth and grace befell vnto vs through Christ, and of his fulnes all, who euer are saued, haue receiued.* Which S. Paul saith, *euen that we are consummated and made perfect in him:* which would not be, except the fulnes of the Godhead did dwell in him personally.\n\n*And wee sawe the glorie thereof, as the glorie of the onelie begotten sonne of the father] This glorie is the diuine power, which he shewed in his miracles, in his transfiguration vpon the mount, in his resurrection from death, his ascension into heauen, his sending of the holie Ghost, his power and efficacie by his ministerie.*\n\nNow thus far they also agree & confesse the same. But when we say further:[^42] *This glorie testifieth him to be the onelie begotten sonne of God, that is, the sonne of God by nature, begotten of the substance of the father, who is also himselfe the true eternal God, maker of all thinges;* here they shake handes with vs, and dissent. For they say, *that he is called the onelie begotten, not because hee is the sonne of God by nature, but because hee was borne after a singular manner, namely of a Virgin, conceiued by the holie Ghost.* But this reason is not sufficient. First, *because if he bee not a sonne of the substaunce of the father, but either by creation, or by adoption, or by conformation with God, either from the wombe, as in Christ conceiued by the holie Ghost, or afterwards as in other men; he shall not be the onelie begotten:* For so are others also the sonnes of God, both Angels & men, though not in that degree of gifts, yet in the manner of generation. Wherefore it remaineth, that he bee the onely begotten sonne by nature, after which manner no other is the sonne of God. Secondly, *because for that which he is here said, the onelie begotten, he is otherwhere said to be the proper sonne of God.* Iohn. 5.18. Rom 8.32. And he is the proper sonne, who is of the substance of his father: he that is of an other substance, is no proper son. Thirdly, *he is said to be such a sonne of the Lord, who is also himselfe the Lord:* which as it is manifest by other places of both Testaments, so namely by *Mat.* 4. *and Luke.* 1. where *of John Baptist it is saide, that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high, and the Lord God of the children of Israell, whose hearts John Baptist should turne vnto him, and shoulde goe before his face:* And of Zacharie, *hee is called the most high, whose Prophet and forerunner John Baptist should bee, whose waies hee should prepare, and vnto whose people he should giue knowledge of saluation.*\n\nNOw let vs returne vnto those orders & classes of arguments & reasons whereby we proue the eternall subsistēce of christ.[^43] *Vnto the fift classe whereof* are referred those testimonies, *which testifie Christ to be the wisedome of God.* The argument is this, *The wisedome of god* Prou. 8.22. *is eternall, and subsisting before Jesus was borne. But the sonne is that wisedome of god. Therefore the sonne is eternal and subsisting before Jesus borne of the Virgin.* The Maior of this reason Salomon confirmeth in the place afore signified, where he ascribeth those thinges to wisedome, which fall not into any, but which is subsisting, liuing, and working; as, that it subsisted in God before things were created, that it was begotten, and so foorth. The Minor wee prooue. 1. because Salomon saith, *that that wisedome was begotten of God.* And to be begotten, when it is spoken of such a nature as is intelligent and vnderstanding, is nothing else, than to bee a sonne. For although it bee true that there is made an exhortation there to the studie of heauenly Doctrine: yet notwithstanding, the name of wisedome to bee doublie there vsed, and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men (that thereby authoritie might bee gotten to this wisedome with them) to the vncreated wisedome, that is to God himselfe, the author and fountaine of the other, those things which are there attributed vnto it, doe manifestly conuince. 2. *Christ the son of god is called Wisedome and the person which teacheth vs wisedome.* Luke. 11.49. *Therefore saide the wisedome of god, J will send them Prophets & Apostles.* 1. Cor. 1.24. *But vnto them which are called wee preach Christ, the power of god, and the wisedome of god.* 3. The same proper functions are attributed by Salomon to wisedome, which elsewhere are attributed to the Word, and are more at large declared in the booke of Wisedome, cap. 7.8.9.10.\n\n*To the sixt classe,* beelong those places of Scripture, *which speake of the of the of the Mediatour.* The Argument is this. *The Mediatour, without whose merite and present efficacie, there coulde bee no friendship or amitie ioined betweene God and sinfullmen,*[^44] *must needes haue beene alwaies in the Church from the verie beginning of the woorlde.* This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office. *But the sonne of God onelie (not the Father, nor the holie ghost) is that Mediatour, by and for whom the faithful also of the old Church were reconciled vnto god. Therefore the sonne of god was subsisting from the verie beginning of the world.* The olde Church might haue beene receiued into fauour for Christ to come, but by him it could not, except hee was then beeing: for there can bee no efficacie or force of him that is not. Whence it is necessarily prooued that Christ was before his incarnation: for there cannot be friendship betweene God and men without a Mediator now existing or being. But in the old Testament there was friendship betweene God & men, that is, beleeuers. Therefore either he, or some other was Mediator of that Church: there was no other, but he only, because *there is but one Mediator between God and man, the man Christ Jesus.* 1. Tim. 2.5. But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being, shall also appeare by that which foloweth. For *it is the office and function of the Mediator,* not onely by deprecation or intreaty, & sacrifice to appease & pacifie the father, but also to conferre & bestow al the benefits, which he obtaineth, by his power & efficacie, vpon beleeuers, to make the wil of god known vnto mē, to institute a ministerie, to collect, gather, & preserue the church, & that wholy. *Mat.* 11.27. *No mā hath known the father, but the son, & he to whō the son wil reueil him.* Therfore neither did Adam knowe god but by the sonne, & by a consequēt the son existed at that time. Hither are referred the testimonies, not only which speake of Christs merit to come, but of his efficacie also and power. *Eph.* 1.22. *Hee hath made all things subiect vnder his feete, and hath appointed him ouer al things to be the head to the Church.* Eph. 2.20 *Ye are built vpon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the chiefe corner-stone.* Christ therefore is the the foundation, head, vpholder, & gouernor of the Church: & therefore also he was before the Church was. *John.* 14.6. *J am the waie, the truth and the life.* Ioh. 10.28. *J giue vnto them eternal life.* Ioh. 1.4. *Jn it was life, & the life was the light of men.* And a little after. *That was the true light which lighteth euerie man that commeth into the world.* Eph. 2.18. *Through him we both haue an entrance vnto the father by one spirit.* Eph. 4.11. *He gaue some to be Apostles, & some Prophets, and some Euangelists, & some Pastors, & teachers.* 1. Pet. 1.11. *The spirit of Christ is said to haue been in the Prophets, foretelling the suffrings that shoulde come vnto Christ.* Hebr. 3.5.6. *Moses verily was faithfull in all his house, as a seruaunt, for a witnes of the thinges which shoulde bee spoken after. But christ is as the sonne ouer his owne house.* Iohn. 17.2. *As thou hast giuen him power ouer all fleshe, that hee shoulde giue eternall life to all them that thou hast giuen him.* Therefore it is Christ, who from the beginning of the woorlde did reueile the will of God vnto men, appoint and ordaine a ministerie, collect, gouerne and saue his Church, whereof he is the builder: which seeing it is apparent that he hath done from the beginning of the Churches birth, it is not to be doubted of, that he hath alwaies beene subsisting. *Joh.* 6.39. *This is the fathers will, that of all which hee hath giuen me, I shoulde loose nothing.* Wherefore hee saueth his Church, and therefore hath alwaies beene, because the Church hath alwaies beene saued and preserued.\n\n*To the seuenth classe* are those places referred, in which both the name and propertie of Iehoua are attributed vnto the Angel, who appeared in the old Testament vnto the Fathers, and was the leader of the people: whom to haue bin the Sonne of God Christ, both the Church hath alwaies confessed, and the scripture doth witnesse it. The Prophet Malachie hath a notable testimonie, cap. 3.1. *Behold I will send my messenger, and he shall prepare the way before me, and the Lord, whom yee seeke, shall speedily come to his Temple: euen the messenger of the couenaunt whom yee desire.* This speaketh Christ himself by the Prophet, which is also confirmed by this Argument: Whose way is prepared, he is Christ: but he that promiseth, is he whose way is prepared. Therefore he that promiseth is Christ. The Maior is manifest: for not the Father, but Christ was looked for, and he followed Iohn Baptist. The Minor is prooued out of the text it selfe. *Beholde I will send my messenger, and hee shall prepare the way before me.* Wherfore Christ was before he tooke fleshe, because hee sent his messenger, and was also before he tooke flesh, very God. *For hee calleth it his Temple, to which he saieth hee will come.* But none hath a Temple builded in worship of him but god: therefore it is blasphemous to say, that Christ was not before he tooke fleshe. Neither doth that hinder, because he speaketh in the third person. *The Lord will come to his Temple.* For he sufficiently sheweth who that Lord is, namely not the Father, but the sonne. *I the Lord who send John before mee, and who am the messenger of the couenant.* And further it may be that the prophet doth not continue in making Christ speake, but representeth the Father himselfe, speaking of sending the sonne. *Psal.* 45.6. and *Heb.* 1.8. *Vnto the sonne hee saith, O God, thy throne is for euer and euer.* Heb. 3. *Christ Jesus is the Apostle, and high Priest, the builder, heire and Lord of his Church.* Heb. 13.8. *Jesus Christ yesterday, and to day, the same is also for euer.* The Argument therefore is this. *The messenger or Angel sent of olde vnto the Church, was a subsistent, or person. That messenger is the sonne of God Christ. Therefore the sonne of God was, before Jesus was borne of the Virgin, truely existing, did worke, and was ruler ouer his church.* The Minor is proued; First, *because to bee God, and to be sent of God, for to teach, collect, gouerne and saue the church, that is, to bee the Mediatour, are thinges proper vnto the sonne of God Christ, not to the Father, or the holy Ghost. But these properties of the sonne are attributed to this messenger or Angel, as author and effectour,* Exo. 3. and 4. Gen. 32.28.30. Gen. 48.15.16. Secondly, *the Apostle Paul,* 1. Cor. 10. *teacheth Christ to haue beene present with the people of Israell in the desert, and to haue beene tempted and prouoked by them. Therefore the Messenger or Angel, GOD, and CHRIST, are one and the same person.*\n\n*In the eight Classe,*[^45] are conteined those testimonies of Scripture, *which affirme Christ Jesus to be by nature god, and the sonne of god.* The Argument is this: *Christs Diuinitie existed before Jesus borne of the Virgin. Christs Diuinitie is the sonne of god. Therefore the sonne of god existed before Jesus was borne.* The Maior of this Argument is confirmed by the reasons alreadie alleadged. For first, *God is manifested in the flesh which hee tooke.* Secondly, *Christ is the proper or naturall sonne of god, and not man onelie.* Thirdly, *Christ is the woorde.* Fourthly, *Christ is that wisedome subsisting.* Fiftly, *CHRIST is the Mediatour.* Sixtly, *CHRIST is that Messenger or Angell sent of olde to his Church.* And to these reasons commeth the seuenth: That *in Christ is not anie created god-head, but that eternall Deitie, which alone is true god. For vnto Christ not onelie the name, but all the properties also and perfections of the true god are euerie where ascribed in scripture: as omnipotencie, infinite wisedome, omniscience, or all knowledge, immensitie, the creation and gouernaunce of thinges, the saluation of the Church, the woorking of miracles,* Romans, 9.5.1. Timothie. 3.16. Isai. 9.6. Ieremie, 23.6. and elsewhere. And the attributing and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie, than dooth the attributing of the name of the true God, or of the Lord. For the names of God may after a sort be expounded metaphoricallie: but the Diuine propertie attributed vnto Christ can not bee wrested to any other meaning. If therefore wee fence and gard our selues with such testimonies; the aduersaries of this Doctrine cannot consist, or stand; but, will they, nill they, they shall bee forced to confesse that Christ was before hee tooke fleshe. And if hee were before hee tooke fleshe; hee was either the Creator, or a creature. But he was no creature: both because he created all thinges: and because also hee is called creator. Wherefore seeing the true GOD hath beene from euerlasting, his Godhead also, which is true God, must needes be *subsisting* from euerlasting.\n\nThe Minor is likewise confirmed by the former Argument. 1. *The nature which tooke flesh is GOD, and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh: Therefore the Sonne; otherwise the Sonne of God is not by nature GOD.* 2. *The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne.* 3. *The Diuine nature in Christ is the Worde.* 4. *Jt is Wisedome.* 5. *According to it Christ is Mediatour.* 6. *The Deitie of Christ is the Angel and messenger of the Lord, sent of olde vnto the Church. Therefore the Deitie of Christ, is the sonne of God.*\n\n### THE SECOND CONCLVSION. The sonne of God Christ, is a person reallie distinct from the Father and the holie Ghost\n\n*That the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost, not in office onelie, but also in subsistence and Person,* is prooued by foure Arguments.\n\n[^46]1 *None is the same person with him whose sonne hee is, or with him who proceedeth or floweth from him.* Otherwise, the same thing, in one respect, shoulde bee relatiue and correlatiue. But the *Word* is the sonne of the Father, and from the *Word* the Holy Ghost proceedeth and is giuen: therefore the *Word* is neither the Father nor the Holy Ghost.\n\n2 *Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost.* Iohn. 5.32.[^47] *There is another that beareth witnesse of mee,* namely, the Father, in the same Chapter, vers. 37. And *John.* 7.16. *My Doctrine is not mine, but his that sent me.* Iohn. 14.16. *J wil pray the Father, and hee shall giue you another comforter.*\n\n3 *The scripture dooth plainelie affirme that the Father,*[^48] *the sonne and the holie Ghost are three,* 1. Iohn. 5.7. *There are three, which beare witnesse in heauen, the Father, the Word, and the Spirite, and these three are one,* Gen. 1.26. *Let vs make man in our image.* Iob. 10.30. *I and my father are one:* hee dooth not say *am,* but *are.* Iohn. 14.26. *The comforter which is the Holie Ghost, whom the Father will send in my name, hee shall teach you all thinges.* Ioh. 15.26. *When the comforter shall come, whom I will send vnto you from the father, euen the spirite of truth, which proceedeth of the Father, hee shall testifie of mee.* Matthew. 28.19. *Teach all Nations, baptizing them in the name of the Father, the sonne, and the Holie Ghost.*\n\n4 *The attributes or properties of the Persons,* namely,[^49] sending, reueiling, and their offices are diuers. The Argument is this. *Whose properties are distinct, they are in them-selues distinct. But the properties of the Father, the sonne, and the Holie Ghost are distinct: therefore the sonne is neither the father nor the Holie Ghost.* The Minor is prooued: because the sonne onely, and not the father or the Holie Ghost, was begotten of the Father, conceiued by the Holie Ghost, made flesh; sent into flesh: manifested in the flesh; made Mediatour; baptized; did suffer, and died. The Father of himselfe woorketh by the Sonne: The Sonne not of him-selfe, but of the Father by the Holy Ghost; the Holy Ghost of the father and of the sonne. *Matthew,* 11.27. *No man knoweth the sonne, but the father, neither knoweth anie man the father but the sonne.* These words cannot be expounded after this sort. No man knoweth me, but I; and no man knoweth me, but I. *John.* 10.15. *As the father knoweth me, so knowe I the Father.* The sense of these words cannot be this, As I knowe mee, so I knowe mee: The sonne of GOD therefore, Christ, is another from the father and the holy Ghost.\n\n### THE THIRD CONCLVSION. The Word is equall with the Father\n\nThat the *Word* or the sonne of God Christ, is no made god; or inferiour to the father, but by nature, true & eternal God, and equall vnto the father in Godhead and in all essential perfections of the Godhead, is confirmed, first, by testimonies of scripture. 1. *John.* 5.20. *We are in him that is true, that is, in his sonne Jesus Christ: This same is verie God and eternall life.* Iohn. 16.15. *All thinges that the father hath are mine.* Colos. 2.9. *In him dwelleth all the fulnes of the god-head bodilie.* Iohn. 5.26. *As the father hath life in himselfe, so hath he also giuen vnto the sonne to haue life in himselfe.* Phil. 2.6. *Who being in the forme of god, thought it no robberie to be equall with god.* Iohn. 5.19. *Whatsoeuer thinges the Father doth, the same thinges doth the sonne also, that all men shoulde honour the sonne as they honour the father.* But the father is to bee honoured as God. Therefore Christ is God equall in honour with the father.\n\n[^50]2 *He that hath the whole Essence of the godhead, is necessarilie equall with the father. But the sonne of god hath the whole Essence of the godhead communicated vnto him.* For this, because it is infinite, is indiuisible. Therefore the whole must needes be communicated, vnto whomsoeuer it is communicated. *Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head.* The minor is prooued. *Generation or begetting is a communicating of the Essence: the Word was generated or begotten of the Essence of the eternall father; because he is his sonne, proper, naturall, and onelie begotten. Therefore the whole Deitie was communicated vnto the Word.*\n\n3 *The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne, which it dooth vnto the Father,*[^51] *as namelie eternitie, omnipotencie, immensitie, omniscience, the searching of the hearts and reines.*\n\n4 *The same woorkes are attributed to the father,*[^52] *and to the sonne, as that he is creatour, preseruer, gouernour of all thinges: that he susteineth all thinges by his powerfull woorde.* Heb. 1.3. *that hee is the authour and woorker of miracles:* Lastly, *that hee is the giuer of the holie ghost, and that he saueth his Church,* that is, *hee ordaineth and maintaineth his ministerie, and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men.* These diuine woorkes attributed vnto the sonne differ so from the diuine properties which are attributed vnto him, as the effectes from their causes; so that then his properties woorke them.\n\n5 *The equalitie of honour and woorshippe,*[^53] *dependeth of the equalitie of Essence, properties, and woorkes.* Isai. 42.8. *I will not giue my glorie to anie other. But the Scripture giueth equall honour and woorshippe to the Father and the Sonne: therefore they are truelie equall in God-head and in all the perfections thereof.* The Minor is confirmed: first, *by Testimonies.* Psalm. 97. & Heb. 16. *Let all the Angels of god woorshippe him.* Iohn. 5.23. *That all shoulde honour the sonne, as they honour the father.* Reue. 5.13. &c. Secondly, *Hee is called God absolutelie and simplie: as is the Father,* Psalm. 45.7. and Hebrews, 1.8. Acts. 20.28. 1. Timothy, 3.16. Thirdly, *the Epithets or titles of Diuine honour, which are euerie where in the scriptures attributed vnto the sonne:* As, *God blessed for euer: The great god and Sauiour: The Lord himselfe from heauen: The Lord of glorie: The Lord of Lords, and King of Kings: Power and eternall kingdome: Sitting at the right hand of the Father: The Bride-groome, husband, head of the Church: god of the temple, which are all the elect: Trust, and Beliefe in him: Inuocation: for hee is woorshipped of the Church as GOD and Bride groome of the Church,* at all times, and in all places: *Thankesgiuing for his Diuine benefites.* Furthermore, albeit the name of GOD especially beeing put absolutely and without restraint, dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide: yet seeing that signifieth moe thinges, and is also applied to others, who are not by nature God: wee are diligently to collect and haue in a readines those Testimonies, in which thinges proper to the true God only, are attributed to the sonne, which agree to none else, who are called Gods, and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods. For vnto whom the essential properties of any nature or essēce doe truely and reallie agree, vnto him the essence it selfe must needes bee giuen.\n\n[^54]1. Obiection. *He that hath all things of another, is inferiour to him, of whom hee hath them: The sonne hath all thinges of the Father. Therefore hee is inferiour vnto the Father.* Aunswere. The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer: for hee might not haue it, and therefore is by nature inferiour: but it is false, of him, who hath al those thinges by his owne nature, which hee himselfe hath, of whom hee receiueth them. For seeing he can not not haue them, it can not be, that he should bee inferiour or should haue lesse than hee of whom hee receiueth them. But the sonne hath all thinges of the Father, which the Father hath, and that by nature and absolute necessitie, that is, in such sort, as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie. Therefore hee is equall vnto the Father in all thinges.\n\n[^55]1. Obiection. *Hee that doth whatsoeuer he doth by the will of another, interposed and going before, is inferiour vnto him. The sonne will and doth all thinges by the will of his Father going before. Therefore he is not equal vnto the Father in vertue, dignitie and essence.* Aunswere. The sonne doth all thinges, his Fathers will going before, not in time and nature, but in order of persons, so that hee will or doth nothing, which the Father also will not and doth; and whatsoeuer the Father will and doth, the same also the sonne will and dooth likewise, that is, with equall aucthoritie and power. Wherefore the societie & order of the diuine operations doth not take away, but doth most of al settle & establish the equalitie of the Father and the sonne, as also of the holy Ghost.\n\n### THE FOVRTH CONCLVSION. The word is con-substantial with the Father\n\nThe woordes *con-substantiall,* and *like-substantiall* differ. For[^56] *like-substantiall* signifieth mo persons and like essences, as three men are *like-substantial.* For they are both three persons, and three essences of like nature, that is, agree in humane nature. But[^57] *con-substantial* signifieth one essence & mo persons. In the god-head is not *like-substantial,* because there are not three gods; but *con-substantial;* because there are three persons of one and the same diuine essence. For there is but one Iehoua, that is, one diuine essence, which is the same, & is wholy in euery of the three persons, & therefore euery of thē are that one God: besides which essence whatsoeuer is, it is a creature, not God. The Latine church turneth the Greek word, 〈 in non-Latin alphabet 〉, *con-substantial,* taking substance for essence. It is therefore the same, that coessentiall, that is, of one and the same essence.\n\nFurthermore, these three thinges beeing declared and set downe, namely, that the Sonne is *subsisting,* or a person, that he is distinct frō the Father; that he is equall with the Father; the fourth is easilie gotten and obtained against the newe Arrians, to wit, that he is *con-substantial* with the Father, which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted, or of necessity there are made three gods, which they, though in words they deny it, yet in very deede affirme, when they frame and faine three essences and spirits.\n\nThe Arguments which shew, *The Father & the Son to be of one & the same essence,* are these. 1. *Jehoua is but one essence,*[^58] *or one god,* Deut. 6.4. *But the eternal Father and the Sonne coeternal with the father are that Jehoua. Therfore these two are one essence and one God.*\n\nThe Minor is proued, first, *by those places of Scripture which cal the sonne Jehoua.* Ier. 23.6. *This is the name whereby they shal cal him Jehoua,* (or, the Lord) *our righteousnes.* Isai. 25.6. The expected God and Sauiour is called Iehoua. But Messias is the expected god & Sauior: Therefore Messias is that Iehoua, whereof the Prophet speaketh. *Za.* 2.8. *The deliuerer of the Church sent from Jehoua, which is the Messias onely, is called Jehoua.* Mal. 3.1. *He is called Jehoua, whose fore-runner was John Baptist.* But Iohn Baptist was the fore-runner of the Messias or the Sonne of God, Christ. Hee therefore is called Iehoua. Hither belong *al the places, in which are giuen to the Angell or messenger of Jehoua, both the name of Jehoua, & the diuine properties and honours.* But that Angell was the Sonne of God, not the Father. Therefore the Sonne is Iehoua. Againe, the Minor is also heereof manifest, for that *what thinges in the oulde Testament are spoken of Jehoua, those in the Newe are referred vnto Christ,* as Psal. 68.18. and Ephes. 4.8. *Hee that ascended on high and gaue giftes, is Jehoua: and the same is Christ.* As Psal. 95.9. & 1. Cor. 10.9. *Jehoua was tempted in the desert,* and the same is Christ. *Psal* 97.7. *Heb.* 1.6. Likewise, *Psalm.* 102 and *Heb.* 1.10. *He that is to be woorshipped and is creatour of things, is Jehoua: and the same is Christ,* Isai. 8.14. and 28.16. Luk. 2.34. *The stone of offence.* Isa. 41.4. and Reu. 1.17. and 21.6. *The first and the last is Jehoua, and the same is Christ.* Lastly the same is proued by those testimonies *which attribute things, that are proper vnto Jehoua, vnto Christ also as autor and effectour or worker of them.*\n\n2 *The true God is but one. The Sonne is the true God,* equall with the eternal Father in Godhead, properties, woorks, & honor, as hath bin before declared. Therefore the Sonne is that one and the same god, or that self-same diuine essence which is God.\n\n3 *Whose essence is distinct, their spirit is not one in essence, which proceedeth of both, and is proper vnto both;* but is either of a diuerse essence, or compound: whether hee be of a part or of the whole essence of them of whome hee proceedeth. But one & the same is the spirite of the Father & the sonne, proceeding of both, proper vnto both, & by him both worke effectually. *Gal.* 4.6. God hath sent the spirite of his Sonne into our harts. Therefore the father and the son are one essence, and the same god: Otherwise each essence should haue his proper spirit and diuers.\n\n4 *Vnto whome the eternall Father communicateth the same essence which himselfe hath, & that whole, he is of the same essence with him. Vnto the eternall sonne, the eternall father communicateth his essence the same and whole. Therefore the Sonne is of the same essence with the father.* The Minor is prooued because *Christ is the onelie begotten and proper Sonne of the Father: begotten therefore of the essence of the Father.* But the diuine essence, or God-head, by reason of the immensitie and great simplenesse thereof, can neither bee multiplied nor diuided: Therefore the Father communicateth the same, and that whole vnto the Sonne. Wherefore as in respect that it is the whole essence of the God-head, which is communicated vnto him of the Father, hee is coequal with the Father; so in respect that it is the same, which the father hath and reteineth, he is coessential and *consubstantial* with the father.\n\n*Nowe it shall bee expedient to set downe the generall heades of those reasons, wherewith the heretiques both oulde and newe oppugne this opinion and doctrine, that there is both an equal, and one and the same God-head of the Father and the Sonne, and also of the holie Ghost, and to adioine those rules, whereby aunswere maie bee easilie and soundlie made vnto their obiections.*\n\n1 The heriticks build on most false principles & groūds: such as is this: *If the father begot one Sonne of his substaunce, hee coulde also haue begotten more.* For aunswere, this rule is to bee helde. *Wee are to iudge of God according to his owne woorde, not according to hereticall braines: and hee is to bee acknowledged such, as hee reueileth him-selfe in his woorde, as beeing the eternall Father with the onelie begotten Sonne, and the holie GHOST.* For GOD hath so reueiled himselfe, that he begotte the Sonne, and that one Sonne onelie. Therefore we ought to rest here, and not to imagine false conceits of our owne.\n\n2 They reason *out of naturall principles or groundes: which are such, as are true in thinges created and finite, but false in GOD, who is an essence infinite: as, Three cannot bee one. Three persons reallie distinct cannot bee one essence. That which begetteth, and that which is begotten, are not one and the same essence:* Likewise, *Hee that communicateth his whole essence to another, dooth not himselfe remaine the same which he was.* To this wee aunswere by another rule. *Those principles which are true of a finite nature, are foolishlie and impiouslie translated to the infinite essence of GOD.* And argumentes of this sort are refuted not by a simple deniall of them, but by distinguishing betweene natures capeable and vncapeable of those principles whereon they ground.\n\n3 *Of the properties of the humane nature in Christ, they inferre the inequalitie and diuersitie of his godhead.* As, *Christ suffered, died, and so forth; Therefore he is not God.* The rule whereby we aunswere to this, is: *Those thinges which are proper to the humane nature, are not to bee drawen to the diuine nature.* For Christ died not as God, but as man.\n\n4 *They confound the office of the Mediatour with the nature or person,* that is, they go from the office to the nature. As, *Christ is sent of the Father: therefore he is inferiour to the Father.* The rule to answere this, is: *The inequalitie of office doth not infer inequalitie of nature or persons.* Or, as Cyrill saith; *The sending and obedience, take not away the equalitie of power or essence.* So the father is said to be greater than the Sonne, not in nature or god-head, but in manifestation. For not the Father but the Sonne was made base and miserable in the humane nature assumpted. Where therefore Christ saith that his Father is greater than hee, it is meant *in respect of his humane nature, and in respect of his office of the Mediatourshippe.*\n\n5 *They exclude and shut out the Sonne & the Holie Ghost from those thinges which are attributed vnto the Father, as the fountaine of all diuine operations:* As, *The Sonne saith that his woorkes are the woorkes of the Father. Therefore hee is not author of them, neither dooth hee those woorkes by his own power, but onely is the instrument whereby God the Father dooth them.* The rule and aunswere hereto is, *those thinges which are ascribed vnto the Father as fountaine, are not remoued from the Sonne or the holie Gost, to whome they are communicated, that they may haue them their own, and proper.* For the Sonne worketh[^59] *likewise,* and in like manner: *Vnto whom the father likewise did giue to haue life in himselfe.* Ioh. 5.26.\n\n6 *They detract those thinges from the Sonne and the Holie Ghost, whereby the Diuinitie in the person of the Father is discerned from creatures or false Gods.* To which this rule answereth. *As often as in Scripture one person of the God-head is opposed to creatures or false Gods, and is discerned from them; the other persons are not excluded from the Godhead, but onely those thinges are excluded against which the comparison is made.* Or, *the Diuine properties, operations, and honour are so attributed to one of the persons, as that notwithstanding they are not taken away from the other persons of the god-head, but onely from creatures.* Againe, *A superlatiue or exclusiue speech vsed of one person, dooth not exclude the other person of the god-head, but creatures and faigned gods, vnto whom the true god, either in one or in mo persons is opposed. The Father is greater than all,* that is, than all creatures, not than the Sonne, or the holie Ghost. *I giue eternall life vnto them;* that is, no creature dooth giue it. For both the Father also and the holy Ghost doe quicken and giue life. *The father onelie knoweth the daie of iudgement,* that is, no creature, and so forth.\n\n7 *They wrest the phrase of Scripture to another sense:* as, *The Sonne shal deliuer vp the kingdome vnto the Father.* 1. Cor. 15.24. The rule for aunswere to this, is: *Of the phrase of Scripture we must iudge according to the whole Scripture, that is, by marking circumstances of the text alleadged, and by conference of other places with it. The Sonne shall deliuer the kingdome vnto the Father,* not by laying it downe, but by manifesting it, or chaunging the forme thereof. For the Father also raigneth now: neither shall the Sonne euer cease to raign. Likewise, *he shall deliuer it,* by subiecting all thinges vnder him. So the *Father also deliuereth the kingdome* vnto the Sonne, neither yet doth he forgoe it.\n\n#### Other Rules, whereby the obiections of the Arrians are dissolued\n\n*1* NOthing hindereth, why they, who are equall in nature, may not be in degree of office vnequall.\n\n*2* That which the father hath giuen vnto the Sonne, that he should euer haue it, he will neuer demand of him againe: but that which was but for a certaine time giuen & committed vnto him, the same he must needes depart from and resigne.\n\n*3* That consequence dooth not holde in reason, which is brought from a thing that is respectiue, to a thing that is absolute.\n\n*4* That is said of the person in the concrete, which is proper only to one nature, but no otherwise than in respect of that nature, vnto which it is proper.\n\n*6* There is a double wisedome: one existing in the creatures, which is the order of thinges in nature wiselie disposed, and the doctrine or knowledge aswell of nature and the Lawe, as also of the Gospell. Another wisedome is subsisting in God, which, when it is opposed vnto the creatures, is the verie diuine minde, or eternall decree as touching this order of thinges, in the Father, the Sonne, and the holie Ghost, that is, it signifieth the three persons: but when it is distinguished from God, then is it taken for the Sonne of God the second person onely. The former wisedome existing in the creatures is created: the other subsisting in god is vncreate.\n\n*7* God absolutelie named in the scripture is neuer meant but of verie God himselfe.\n\n*8* Whereas the sonne and the holie ghost are of the Father; and the Father worketh by the sonne and the holie ghost, neither was humbled as the sonne: the scripture doth oftentimes, especially in Christs speaches, vnderstand by the name of the father, the sonne also and the holy ghost.\n\n*9* When god is considered absolutelie or by himselfe, or is opposed to the creatures, the three persons are comprehended: but when he is opposed to his sonne, the first person of the godhead, is vnderstood, which is the Father.\n\n*10* The name of God beeing put simply or absolutely, is essentially taken, that is, for the godhead it selfe, and compriseth all three persons: but when the propertie of any person is ioyned therwith, it is taken personallie.\n\n*11* The Scripture distinguisheth the persons, when it opposeth or compareth them among themselues, or expresseth their personal properties, whereby it restraineth the name of God, common to them all, to one certaine person: & it meaneth them al together, when it opposeth the true God to creatures or false gods, or considereth him absolutely according to his owne nature.\n\n*12* That which began at some certaine time to be manifested, may not thence be concluded neuer to haue beene before.\n\n*13* The sonne is woont to refer that to the Father, which yet he hath common with the Father, not making any mention of himselfe, when he speaketh in the Mediatours person.\n\n*14* The sonne is said to see, learne, heare, and woorke, as from the Father, in respect of both natures, yet not without a difference still remaining. For vnto his humane vnderstanding the will of God is made knowen by reuelation: But his godhead dooth by it selfe & of his owne nature know and behold from euerlasting most perfectly the Fathers will.\n\n*15* The externall operations of the three persons, if they were distinct, they should make verily distinct essences: because, one woorking, & another ceasing, there would be diuerse essences: but the internall operations, because they are the communicating of one & the same whole essence, make not a diuersitie, but an vnity of essence.\n\n*16* When God is called the Father of Christ & the faithfull, it doth not hereof folow, that he is after the same manner their father and his.\n\n*17* The Father was neuer without the sonne, nor the father & the sonne without their spirit, in asmuch as the godhead can neither be augmented, nor lessened, nor changed.\n\n#### The principal arguments against the Diuinity of the Sonne and the holy Ghost, together with the Aunswere vnto them\n\n1 *ONE essence is not three persons, for, one to be three, doth imply a contradiction. God is one essence. Therefore there cannot be three persons of the godhead.* Aunswere. The Maior is true of an essence created & finite; that can not, beeing one, be the same and whole substance of three, or bee three: but it is false, of the infinite, most simple, and indiuiduall essence of the Godhead. For this as it existeth one and whole together in many, nay in infinit places and thinges, so may it be, remaining one, the same and whole essence of moe: yea and moreouer it is necessarie so to be: seeing the generation of the Sonne, and the proceeding of the holy ghost, is the communicating of the essence of the Father.\n\n2 *Whose operations are distinct, their essences also must needes be distinct. The internall operations of the father, the son, and holy ghost are distinct. Therefore they haue also distinct essences.* Answere. The Maior of this reason is true of persons hauing a finite essence: but being vnderstood of the diuine persons it is false, if it be ment of those internal operatiōs, whereof the Minor speaketh. Wherefore inuerting the Maior, we return it back vpon the aduersaries themselues. For whereas the internal operations, namely the generatiō of the son, & the proceeding of the holy ghost, are the cōmunicating of the fathers essence whole & the same in number: it must needs be that there is not a diuerse or distinct, but one diuine essence of al three persons.\n\n3 *That which hath a beginning is not eternal: But the son and the holy ghost haue their beginning or originall from the father, therefore they are not eternal.* Aunswere. That is not eternall which hath a beginning of essence or nature and time. But the son and the holy ghost haue a beginning or original of person or order, or of the maner of existing, but not of essence. For this they haue one & the same in number with the father from euerlasting: & that is void of al beginning and original, and existeth necessarily from no other but of it selfe. Reply. *But he who hath his originall of person from another, is not Jehoua. But the son and the holy ghost haue their original of person from the father. Therefore they are not Jehoua.* Answere. The Maior is a false ground. For the scripture dooth plainly teach both of thē, namely, both the son & the holie ghost to be Iehoua. *Joh.* 5.26. *As the father hath life in himself, so hath he giuen likewise to the son to haue life in himselfe:* & yet the scripture withall affirmeth, that both haue their originall of person frō the Father. For the Father begot not the essence, but the person by communicating vnto him his owne essence the same and whole.\n\n4 *The faithful are one with God, not in essence, but in consent of wils. But the Father and the Sonne are in such sort one, as the faithful are one with god,* Iohn 17.11.21. *Therefore the Sonne is one with the Father in coniunction of wils onelie, & not in vnitie of essence.* Answere. There is more in the conclusion than in the premisses. For the particle ONLIE, which is stitched to the conclusion, is not in the Minor proposition. Wherefore of a Minor which is but particular, an vniuersal cōclusion is ill inferred, after this maner. There is a certain vnity between the father & the son, such, as is between god and the faithful. Therefore al vnitie which is betwixt them is such. Wherefore we saie, That the faithfull are one with God & among themselues, in will onelie, or conformitie, or coniunction of mindes. The Father & the Sonne are one both in wil, & furdermore in vnitie of essence. Wherefore if a wider and more ample coniunction be put, a streiter coniunction is not thereby excluded.\n\n5 *He that is the whole God-head, is not any one person of the God-head, or there is not anie one besides him, in whom likewise the whole God-heade is. But the Father is the whole God-heade. Therefore the Father is not anie one, but euen al the person that is of the god-head, neither are there mo persons, wherein that godhead is.* Aunswere. Wee denie the Maior: Because the same god-head which is in the father, is whole also in the son & the holy ghost. For by reason of the immensity and vndiuidablenes thereof, that is communicated of the father euen the same entire and whole both to the son & to the holy ghost, so that there is neither more nor lesse of the godheade in euery person, than either in two or in al three.\n\n6 *The diuine essence is neither begotten nor proceeding of another. But the Sonne is begotten and the Holie ghost proceedeth. Therefore they are not the same diuine essence, which the Father is.* Answere. Of meere particulars nothing can follow or be concluded. The Maior cannot bee expounded generallie. For it is false, that whatsoeuer is the diuine essence, hee is not begotten or proceeding.\n\n7 *The Diuine essence is incarnate. The three persons are the Diuine essence, therefore the three persons are incarnate.* Aunswere. Of meere particulars there followeth nothing. The Maior speaketh onely of the sonne: For it is false being taken generally, as, Whatsoeuer is the diuine essence, is incarnat: This general proposition is false. For the diuine essence is incarnate only in one of the persons, which is the sonne: not in al three.\n\n8 *The sonne is Mediatour with Jehoua. But the son is Jehoua. Therefore Jehoua is Mediator with himselfe.* Answer. Nothing followeth of mere particulars. For the Sonne is not Mediatour with al that is Iehoua, but the father. Reply. *Therefore the Father only is pacified towardes vs: and by a consequent, he alone is true GOD, not the Sonne or the Holie Ghost. For hee is the true GOD, who is pacified by the Mediatour.* Aunwere. We denie this Sequele: For there is but one will of the three persons, and that agreeing in al thinges. Wherfore the father being pleased & pacified for the sons satisfaction in our behalfe, the sonne also and the holie ghost are pacified, and receiue vs into fauour, for the same satisfaction.\n\n9 *Christ dooth euery where discerne and seuer himselfe from the father: he hath a Head, he hath a God: hee is lesse than the Father. Therefore he is not the same God which the Father: or, he is not equal and consubstantial with the Father.* Answere. He discerneth and distinguisheth himselfe from the Father, 1. *in person.* 2. *in office,* as he is Mediator: but not in God-head. So *hee hath a Head, and a God, and is lesse than the Father:* First *as touching his humanitie, in nature and office;* then *as touching his Godhead, not in nature, but in office onlie, and in the manifestation of his godhead.* For they which are in nature equal, may bee vnequal in degree of office.\n\n10 *This is* (saith Christ. *Joh.* 17.3.) *life eternall, that they knowe thee to bee the onely verie god. Therefore the sonne and the holie ghost, are not verie god.* Aunswere. First in this place are opposed, not the Father, and the Sonne or the holy Ghost, but God and Idols and creatures. Therefore these are excluded, not the Sonne or the holy Ghost. And Secondlie, there is a fallacy in transferring the particle ONELY vnto the subiect THEE, vnto which it dooth not belong, but vnto the predicate God,[^60] which the Greeke Article in the originall dooth shew. For the sense is, that they knowe thee the Father, to bee that God, who onely is verie God. Reply. *But this Argument followeth: Maximilian is Emperour: Therefore Rodulph is not. Why thē doth not this folow, The father is God. Therefore the Sonne is not god?* Ans. These persons are finite, and their essence cannot belong to moe: but the Father and the Sonne are persons infinite, and their essence may be of moe, namelie of three persons.\n\n11 *Jehoua or the true God is the Trinitie. The Father is Jehoua: Therefore the Father is the trinity, that is, all three persons.* Answer. Meere particular propositions conclude nothing. And, if the Maior bee expounded generallie, after this manner, Whatsoeuer is Iehoua, is the Trinitie, it is false: For that, which is Iehoua, maie be some one person of the trinitie. The whole Syllogisme therefore is faulty, because Iehoua is not taken in the same signification in both the premisses. For the name Iehoua in the Maior is taken absolutelie & essentially, for the three persons: For one and the same Iehoua or true God is The Father, and sonne, and holy Ghost iointly: But in the minor it is taken personallie, for one person of the Godhead, that is, the Father, who is Iehoua of himselfe. Replie: *Jehoua is one in number. Therefore it is alwaies taken in scripture after the same maner.* Answer. Iehoua is one in number of essence, not of persons.\n\n12 *Where are three and one, there are foure. But in God are three & one, to wit, three persons, and one essence. Therefore there are foure in God.* Answere. The Maior is to be distinguished. Where are three and one reallie distinct, there are foure. But these three in God are not another thing distinct in the thing it selfe from the essence, but each is that one essence, the same and whole, and they differ from their essence onely in their manner of subsisting or being. The manner of existing is not a diuers substance from the existence, being, or essence.\n\n13 *Christ according to that nature, according to which in scripture he is called Son, is the Son of god. But according to his humane nature onely hee is called Sonne. Therefore according to that onely, and not according to his diuine also, hee is the sonne of god: and so by a consequent, the sonne is not verie god.* Aunswere. The minor is false. For Christ is called *the onely begotten and proper sonne of the Father, and equal with the Father,* Iohn. 3.16. Iohn. 5.18. Rom. 8.32. *The father hath created all thinges by the sonne. The sonne from the verie beginning worketh all things likewise, which the Father doth,* Iohn. 5.17.19. *The sonne reueiled the Fathers wil, of receiuing mankinde into fauour, vnto the Church, before his flesh was borne,* Iohn. 1.18. *The sonne was sent into the worlde, descended from heauen, and tooke flesh,* Heb. 2.16. Iohn. 3.13.17. But the *Word,* which is God, is the onely begotten and proper sonne of God, and tooke flesh, Iohn. 1.14. And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father, and descended from heauen. Therefore God, or the Godhead, or diuine nature of Christ is both called in the scripture, and is the sonne: and by a consequent, the sonne is that one true and verie God.\n\n[^1]: A natural sonne.\n[^2]: A sonne by grace.\n[^3]: The sonnes of God by grace of creation\n[^4]: Sonnes by grace or adoption.\n[^5]: Our fraternitie and brotherhood with Christ.\n[^6]: The sonne of God by grace of vnion.\n[^7]: Christ is the sonne of God by nature, according to his Godhead.\n[^8]: Christ is the sonne of God by grace of vnion according to his manhood.\n[^9]: That Christ according to his flesh was a sonne by grace, not by merit of his humane nature.\n[^10]: Christ is the onely begotten sonne of God according to his Godhead onely.\n[^11]: Why Christ according to his manhood cannot bee called the onely begotten.\n[^12]: Christ called the first begotten according to both natures.\n[^13]: A double way of gathering Testimonies of scripture.\n[^14]: The word tooke flesh.\n[^15]: That Iohn meaneth by the Word, a person subsisting before the flesh.\n[^16]: The word was made flesh by taking flesh, not by any conuersion into flesh.\n[^17]: The word was a Teacher from the beginning of the world.\n[^18]: 1 Proued by testimonies.\n[^19]: 2 By contrarie properties.\n[^20]: Christ the proper sonne of God.\n[^21]: Iohn. 5. The place is necessarily to bee vnderstood, and so was taken of the Iewe, of a natural sonne.\n[^22]: Christ the naturall and coeternal sonne of God; which is expressed in scripture.\n[^23]: Christ is the proper sonne of God by nature, not by grace.\n[^24]: Christ named in the scripture the sonne of God, before he tooke flesh.\n[^25]: Christ but one sonne, though cōsisting of two natures.\n[^26]: Christ is called the onely begotten, by nature, not in respect of the manner of his generation.\n[^27]: God is, and is called the sonne.\n[^28]: The Word is a person before Iesus borne of the Virgin: and he is the sonne.\n[^29]: The argument of Iohns gospel.\n[^30]: In the beginning, was\n[^31]: The Godhead is after another sort communicated vnto Christ, than vnto Creatures.\n[^32]: Al thinges made by the Word.\n[^33]: The second creation also, which is regeneration, proueth Christ God.\n[^34]: In the word was life.\n[^35]: The light shineth in darknes.\n[^36]: Hee was in the world.\n[^37]: Hee came vnto his owne.\n[^38]: The Godhead of the sonne.\n[^39]: The Word was made flesh.\n[^40]: 〈 in non-Latin alphabet 〉,\n[^41]: The word full of grace and truth.\n[^42]: The glorie of the onely begotten.\n[^43]: The wisedome of God is a subsistent, or persō; And Christ is that wisedome.\n[^44]: The Mediatour hath alwaies beene.\n[^45]: The diuine Nature in Christ both was before the flesh, and is the sonne of God.\n[^46]: No one person can be both Father and sonne in respect of him selfe.\n[^47]: Christ another from his Father.\n[^48]: Three persons expressed in scripture.\n[^49]: The properties of the persons are distinct and diuers.\n[^50]: Christ hath the whole Godhead entirely cōmunicated.\n[^51]: Hee hath the same properties of the godhead.\n[^52]: Hee worketh the same diuine workes.\n[^53]: Hee hath equal honour giuen him.\n[^54]: The sonne hath all thinges from the Father, not by grace, but by nature.\n[^55]: The sonne doth all thinges with the consent of the Father, in like manner as the Father doth.\n[^56]: 〈 in non-Latin alphabet 〉\n[^57]: 〈 in non-Latin alphabet 〉\n[^58]: The English translations reteine not the worde it selfe, IEHOVA, but vse (the Lord) in steed thereof, which is the signification of IEHOVA; and therfore in effectuall one.\n[^59]: 〈 in non-Latin alphabet 〉\n[^60]: 〈 in non-Latin alphabet 〉."},{"number":116,"title":"I BELEEVE IN CHRIST OVR LORD","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[34],"paragraphs":[],"clauses":[],"items":[],"text":"Three diuerse speeches are heere to bee obserued. 1. *To beleeue that Christ is Lord.* To beleeue this is not sufficient: for we beleeue also that the diuel is Lord, but not of al, nor ours, as wee doe beleeue Christ to bee Lorde of vs all. 2. *To beleeue that Christ is Lord, and that of al, and also ours.* Neither is it enough to beleeue this. For the Diuels beleeue also that Christ is their Lord, as he hath ful right and autority not only ouer all other thinges, but ouer them also, to determin of them whatsoeuer pleaseth him. 3. *To beleeue in Christ our Lorde,* that is, so to beleeue Christ to bee our Lorde, that in him wee place our trust and confidence, and bee thoroughly perswaded, that by him wee are wholy freed and deliuered from all euill, and are defended and safegarded against all our enemies: and this is it, which we especiallie ought to beleeue. Whenas therefore we saie, that *wee beleeue in our Lorde,* we beleeue, 1. *That the Sonne of GOD Christ is Lorde of all creatures:* 2. *But especiallie of his Church, which beeing purchased with his owne bloode hee guideth, defendeth, and preserueth by his spirit.* 3. *And that I am also one of his subiectes, whom beeing redeemed from the power of the Diuell he mightilie preserueth, ruleth, maketh obedient vnto him, and at length enricheth with eternal glorie:* that is, I beleeue that hitherto I haue bin by and for Christ preserued, and shal hereafter be preserued of him thorough al eternitie; & lastly that he vseth & wil vse his dominion & power, which hee hath as ouer all other creatures, so ouer me, vnto my saluation and his owne glory. But for the better vnderstanding of this that hath bin spoken, wee are to obserue these two things.\n\n1 *In what sense Christ is called Lord.*\\\n2 *For what causes he is our Lord.*\n\n## 1 IN WHAT SENSE HE IS CALLED LORD\n\n*To bee a Lord, is, to haue right and power granted by Lawe, either diuine or humane, ouer some thing or person, as to vse and enioie it, and to dispose thereof at thy owne will and pleasure.* Christ therefore is our Lord: First, *because he hath care of vs, that is, ruleth, preserueth, and keepeth vs as his owne to eternall life and glorie, as beeing bought with his precious bloode.* Iohn 17.12. *None of them is lost, whom thou gauest me.* Ioh. 10.28. *None shal plucke them out of my hand.* Secondlie, *because wee are bound to serue him both in bodie and soule, that hee maie bee glorified by vs.* 1. Cor. 6 20. *Yee are bought with a price, therefore glorifie God in your bodie and in your spirite: for they are Gods.* Hereof also wee maie vnderstande, that the woorde, *Lorde,* in the Creede, *is not a name of the diuine essence, but of his office,* and is referred to both natures of Christ, like as the names of Priest, King, and Prophet. *Christ then is our Lorde,* not onely in respect of his Diuinitie which created vs, but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption: his diuine nature dooth giue and offer that price vnto the Father, and dooth by the vertue of his spirite effectuallie applie it vnto vs, sanctifie, rule, saue, and defend vs against our enemies, and dooth al these thinges, the humane nature beeing priuie thereunto, and most earnestlie willing it. Yea further, as hee is man also, hee hath power not only ouer men, but also ouer all creatures, and therfore ouer the Angels themselues. For the names of the office, benefits, & dignity of christ are affirmed of his whole person, to speak simply & properly, by communicating, but not by confounding the properties of both natures.\n\n## 2 For what causes he is our Lord\n\n*CHRIST is Lord.* 1. *By right of creation & gouernment.*[^1] Of this rule and dominion it is said, *Al things that the father hath, are mine.* Ioh. 16.15. *For by him, & in him are al things created, and by his mighty word,* that is, by his forcible pleasure and wil, or prouidence *they are susteined and gouerned,* and whatsoeuer good is in al the creatures, that wholy proceedeth from him. And this is a most generall dominiō which extendeth it self vnto al creatures, euen vnto diuels & wicked men, albeit not altogether after the same maner to vs, & to al the wicked, & diuels. For. 1. *he created vs to eternal life: but them to destruction.* 2. *The dominiō which christ hath ouer the wicked & diuels, cōsisteth in the right of requiring & cōmanding of exercising his power, & bridling his enimies:* that is, hee hath right & power ouer the diuels and the wicked, to doe with them what him listeth, so that without his wil and pleasure they cannot so much as moue themselues: And he permitteth them, by bereauing and destituting them of the grace of his spirit, to run headlong into sin and eternal destruction. *Hee hath also ouer vs right and power to do with vs what him listeth: but hee furthermore keepeth and gardeth vs as his owne flocke and proper people, whome hee hath purchased with his bloode; hee gouerneth vs also and guideth vs by his spirite: hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him, and so fenceth vs against all the temptations of the Diuel and the flesh, that we may neuer fal from him.* Therefore he is our Lord after a farre other sort, than the Diuels and the reprobates.\n\n[^2]2 *Hee is our Lorde by right of redemption.* For hee alone, paying the raunsome for vs, deliuereth vs from the power of the Diuel: by his spirit regenerateth vs, and causeth vs to beginne to serue him: and in this liberty, whereunto hee hath brought vs by his merite and power, hee also preserueth vs, against al both outward and inward enemies, euen to the end: and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie, and endoweth vs with eternal blisse and glorie. And seeing hee hath deliuered & freed vs, it is manifest that we were Seruants; and truely so wee were, and are by nature Seruantes and bound-slaues of the Diuell, from whose tyrannie Christ hath deliuered vs, and heereupon nowe are wee the Seruants of Christ: because vs, who were by nature his enimies and deserued to be destroied of him, hee notwithstanding preserued and deliuered. For[^3] *serui,* or seruants, were first so named by the Romans from *seruando,* which is in signification *preserued,* bicause, whē in the wars they might haue bin slain of their enemies, they were preserued. But this dominion of Christ ouer vs is speciall, that is, extendeth it selfe onely to the Church. Obiection. *Jf we bee redeemed from the power of the Diuel: therefore a ransome hath bin paid him for our redemption: For from whose power wee are redeemed, vnto him is the price and ransome due: But God gaue not him the raunsome: Therefore wee are not redeemed from the power of the Diuel.* Answer. From whose power we are redeemed as hauing bin supreme Lord ouer vs, and holding rightly his dominion ouer vs: vnto him the price & ransome is due. But the diuel is no supreme Lord, but the executioner of the supreme lord,[^4] which is God, who alone hath and holdeth by right dominion ouer vs. *Wherefore in respect of God Christ redeemed vs;* for vnto him he hath paid the price: *But he hath deliuered vs or set vs at liberty in respect of the Diuell.* For wee are giuen vnto Christ our redeemer to bee his owne, neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough, who therefore also hath care of it, and preserueth it. Of that *Dominion* we dispute especiallie in this place. For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him, as wee confesse him to bee vnto vs, because hee hath redeemed vs, and because hee guideth vs with his spirite.\n\n3 *In respect of our preseruation Christ is our Lorde,*[^5] because he defendeth vs vnto the end, & keepeth & safegardeth vs to eternall life: not only by defending our bodies from enimies, but our soules also from sins. Of this Dominion himselfe speaketh: *None of them are lost, which thou gauest mee. No man shal pluck my sheepe out of my hands.* He keepeth the wicked to destruction, and defendeth their bodies only.\n\n4 *In respect of Gods ordinance:*[^6] because the Father ordeined the *woord* and this person Christ, vnto this, that *by him hee might woorke all thinges in heauen and in earth: The Father gaue vs vnto him, manifested him vnto vs, to bee our Prince, King, & Head, & hath made him heire of al.* Now whereas he is our Lorde after a farre more excellent manner than others; we also are far more bound to his allegeance & obedience. For he is so our lord, that he doth indeed with vs what he wil, and hath full right and power ouer vs: but yet he vseth that his power to our saluation only. For wee receiue dailie of this Lord moe, and by infinite partes more excellent benefites, than doe any other thoroughout the whole world. And therefore wee ought alwaies to acknowledge the dominion and power, which Christ hath ouer vs. Which acknowledging of his dominiō is, 1. *A profession of so great a benefit of christ, as, that he hath vouchsafed to be our lord,* & to set free vs his enimies into this so fruitfull & glorious a liberty: 2. *A confession of our bond & duty.* For christ being so merciful a Lord vnto vs, we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges, that he may bee magnified of vs for euer.\n\n[^1]: Christ our Lord 1 By right of creation.\n[^2]: 2 By right of redemption.\n[^3]: The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine, from whēce our English word commeth. Serui (which signifieth, seruants) commeth from Seruando, that is, saued or preserued.\n[^4]: Wee are saide to bee redeemed in respect of god; wee are deliuered, in respect of the Diuel.\n[^5]: 3 By right of preseruation.\n[^6]: 4 In respect of Gods ordinance."},{"number":117,"title":"WHICH WAS CONCEIVED BY THE HOLY GHOST, BORNE OF THE virgin Mary","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[35,36],"paragraphs":[],"clauses":[],"items":[],"text":"[^1]First christ is said here *to haue bin conceiued by the holy ghost.*\n\nWhereby three thinges are signified. 1. *That the masse of his humane nature was created or formed, in the wombe of the Virgin, miraculouslie, and beside the order of thinges disposed of God in nature, by the immediate working & operation of the holy Ghost; without the seede and substance of man.* Obiection. *But we are also formed and made of God.* Answere. We mediately, Christ immediately.[^2] 2. *That the Holy Ghost did in the same moment and by the same operation cleanse this masse, and from the verie point of the conception sanctifie it;* that is, he caused, that originall sinne should not issue into it: and that for these causes. First, *that hee might bee a pure sacrifice and a sufficient ransome for our redemption,* 2. Cor. 5.12. *He hath made him to be sinne for vs, which knew no sinne, that we should be made the righteousnes of god in him.* Secondly, *That he might also sanctify vs by his sanctitie and holynesse.* For if Christ had beene a sinner, hee could not haue satisfied for vs, but himselfe should haue remained in death. Therefore could he not haue bin our sanctifier, neither by merit, nor by his power and efficacie. Heb. 2.11. *For he that sanstifieth, and they that are sanctified, are all of one.* Heb. 7.26. *Such an high Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners.* Thirdly, *John was not agreeable vnto the Word the eternall sonne of god, to vnite personallie vnto him humane nature being stained & defiled, where in hee dwelleth as in his owne temple. For God is a consuming fire.* Fourthly. *That wee might know, that whatsoeuer this sonne speaketh, it is the will of God, and the truth. For whatsouer is borne of flesh,* which is sinful, and not sanctified, *is flesh,* falshood and vanitie. Obiection. *But he was borne of a Mother which was a sinner. Why then should not Christ haue sinne?* Aunswere. The Holy Ghost doth best know how to seuer sinne from mans nature, for sinne is not of the nature of man, but came else-whence, euen from the Diuel. Mary therefore was a sinner, but that masse of flesh which was taken out of her substaunce, was by the operation of the Holy Ghost at the same instant sanctified when it was taken.\n\nThe third thing which is signified,[^3] in that Christ is saide to bee conceiued by the holie Ghost, *is the vnion of the humane nature with the Woorde.* For the fleshe of Christ was together both created or formed, and also sanctified and vnited to the Sonne, of the holy Ghost immediatelie, but of the Father and the Sonne by the spirite.\n\nIt is added furder in the Creede,[^4] that he was *borne of the Virgine Mary,* that is, of the Virgins substance: and that cheifely for these causes.\n\n1 *That we might know,*[^5] *Christ our Mediatour to be the true seede of Dauid,* that is, to be true man, and our brother, who hath humane flesh, made not of nothing, neither elsewhence, but issued from the seede of Dauid, Isaack, and Abraham, of whome also the virgine Mary hir selfe came, yea of the selfe same masse of Adam, whereof both they and we are.\n\n2 *That it may certainly appeare vnto vs,*[^6] *That this Jesus borne of the Virgine, is that Messias promised vnto the Fathers.* For it was foretolde by the Prophets, that the Messias, the redeemer of mankind, should be born of the stocke of Dauid, and that by a miraculous conception & birth, hauing a Virgin for his Mother. Wherefore seeing both, that is, both the prophecies and the miracles are in this Iesus fulfilled, there can bee no doubt but that this is the Messias, true Man, and true God, the reconciler of GOD and man.\n\n3 *That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne,*[^7] *sanctified in the wombe of the Virgin, by the vertue of the holy Ghost.*\n\n4 *That it might bee a figure of our regeneration,*[^8] *which is not of blood, nor of the will of the flesh, nor of the wil of man, but of God,* Iohn. 1.13. Wherefore *to beleeue in Christ which was conceiued by the Holie Ghost, and borne of the Virgin Mary,* is to beleeue, That this natura• Sonne of God, conceiued and borne after this maner, is made true man after a marueilous order, and the same to bee one Christ hauing two natures vnited by personall vnion one to another; which are his diuinity and his humanitie; and to beleeue farther, that he was holy from his mothers wombe, to redeeme & sanctifie me, and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God. For he cannot be Mediatour betweene God & men, who is not himselfe man, who is not righteous, who is not vnited with the *Woorde,* that is, true, and by nature God & man, & of sufficiencie and abilitie to bestowe his purchased saluation for vs, on vs. Next after this article of the conception and Natiuitie of Christ, for the better vnderstanding thereof, followeth not vnfitly the common place, *Of the incarnation of the Sonne of God,* or, *Of the two natures in Christ.*\n\n[^1]: In the conception three thinges to bee obserued. 1 The forming of Christs flesh.\n[^2]: 2 The sanctifieng of his flesh.\n[^3]: 3 The vniting of his flesh vnto his Godhead.\n[^4]: Born of the Virgin.\n[^5]: 1 The seede of Dauid.\n[^6]: 2 Messias.\n[^7]: 3 Without sinne.\n[^8]: 4 A figure of our new birth."},{"number":118,"title":"THE COMMON PLACE OF THE TWO NATVRES IN CHRIST","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[35,36,47,48],"paragraphs":[],"clauses":[],"items":[],"text":"The Questions here to be obserued.\n\n1 *Whether there be two natures in the Mediatour.*\\\n2 *Whether they be one, or two persons.*\\\n3 *If they be one person, what maner of vnion that is of them, and how made.*\\\n4 *Why this personall vnion was necessarie to be made.*\n\n## 1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR\n\n[^1] *WHAT there are two natures in Christ,* this one reason doth shewe by good demonstrance: *Essentiall properties, which are opposite, cānot be in the same, nor be affirmed of the same thing, in respect of the same nature or cause.* Vigilius, lib. 4. *One nature dooth not receiue in it selfe a thing contrarie & diuerse.* But *in one and the same Christ are, & are affirmed of him, properties diuerse & contrarie, diuine and humane, finite infinite, passible impassible, and such like: Therefore there must needes be diuerse natures in him, humane and diuine.* And that the very diuine nature, creatresse of all thinges, is in Christ,[^2] hath bin alreadie proued. It remaineth that we shew, *a true humane nature to be in him, & that such as ours is, and perfect, consisting of a bodie, and a reasonable soule, of which as of essentiall parts is made a third substance, to wit, this particular humanitie, which the Word hauing taken once into the vnity of person, doth neuer laie awaie againe.* Which we are to holde against heretickes both oulde and newe, whereof some *deny Christes fleshe to haue bin formed of the Virgins substance, but will haue it brought down from Heauen into the Virgin, or begotten in her of the substance of the holy Ghost.* Others *fancie, Christ to haue, in steede of true fleshe the likenesse, semblance, and appearancie of a mans bodie.* Others *acknowledge indeede, that hee hath a true bodie, but not a humane soule, the roome whereof is supplied by the Woord vnited vnto the body.*\n\nAgainst these & the like errors, the sentence & doctrine of the church is confirmed. First, *by plaine places of scripture,* which testify, *christ Maries son, to haue bin made like vnto vs in al things, that is, in essence, in properties, in infirmities, sin only excepted.* Lu. 1.31. *Loe, thou shalt cōceiue in thy womb & bear a son.* Seeing then the Virgine conceiued this her sonne in her womb, bare it vntil the vsual time of deliuery, and was deliuered of it, as other weomen vse to bee of their children: it followeth, that his flesh was not brought from heauen, or elsewhere taken, which should but passe only through the womb of the Virgin: but was formed in the Virgins womb, of her seed & substance. *Heb.* 2.11. *He that sanctifieth, and they which are sanctified, are al of one: wherfore he is not ashamed to cal thē Bretheren.* And a litle after: *For asmuch as the children were partakers of the flesh and blood, he also himselfe likewise took part with them:* Again, *In al things it became him to be like to his brethren.* Therfore he hath a humane nature of the same kind wholy with ours. Heereof hee is called *the fruite of Maries womb.* Luk. 1.42. *the first begotten son of Mary,* Luk. 2.7. *made of a woman,* Gal. 4.4. *The seed of Abraham,* Gal. 3.16. Heb. 2.16. *made of the seede of Dauid,* Rom. 1.3. *Borne of the Jewes, concerning the flesh,* Rom. 9.5. & euery where, *the son of Abraham, of Dauid,* and *the son of man:* And also *Luk.* 3. his petigree & stock, concerning the fleshe, is deduced vnto Adam. Therefore hee was begotten of the substance of his mother Mary, and issued from the same seede of Adam, from which we did. *Luk.* 24.39. Christ prooueth himselfe to be a true man, and not a spirite, by this, that *a spirite hath not fleshe and bones, as hee hath and reteineth,* euen after his resurrection. Apollinaris the hereticke saide, *that Christes bodie indeede was a true bodie; but insteede of a soule he had the Woorde onlie.* But this man is easilie refuted, because Christ should not then haue bin like vnto his brethren in al thinges, except sinne. And Christ himselfe doth plainly confesse, *My soule is verie heauy euen vnto the death,* Mat. 26.38. And, Luk 2.52. he is said *to haue encreased in wisedome, and stature, and in fauour with God and men.* And Iohn 10.18. *To laie downe his soule, and to take it againe.* But to encrease in wisedome, and to bee heauy and sad doe neither agree vnto a bodie, which is reasonlesse: neither vnto the god-head which is not obnoxious to changes and passions. Hither belongeth also that, *Luk.* 23.46. *Father, into thine handes I commend my spirit. And when hee thus had said, He gaue vp the Ghost.* This cannot bee saide of christs godhead. For that being immense & infinit is euery where, nether doth a remouing from one place to another agree vnto it; it is not laid downe, and taken vp again, that is, it neuer departed or was seuered from the body, but remaineth alwaies vnited vnto it. Wherefore there must needs be in Christ, besides his body & his Godhead, a true humane soule, which did truely suffer and abide in Christ these chaunges and the like.\n\nSecondly, it is confirmed by diuine promises and prophecies. *For the Messias in the old Testament was promised to be such a one, as should be the seede of the woman, of Abraham, Isaac, Jacob, &c. But this Jesus, the Sonne of the Virgine Mary, is that promised Messias. Therefore he must needs bee true man, issuing of the bloode and posterity of the woman and the Fathers, and therefore to haue been indeede begotten of the substance of Marie, and to haue taken true flesh.*\n\nThirdly, The office of the Mediatour confirmeth the same. *The sinne of men in respect of gods truth and iustice, could not bee punished in any other nature, than in a humane nature, which shoulde bee of the same kind with ours. But in the Mediatour which is Jesus Christ alone, our sinnes were to bee punished. Therefore he must needes bee true man, who hath humane flesh, not created of nothing, or borne else-whence, but sprong from the bloud of Adam, as well as ours.* Moreouer, *Jt was necessarie for Christ not onelie to take, but also to retaine our nature for euer:* Because GOD hath decreed to bestowe, and dooth bestowe the benefites, which Christ by his death hath purchased for vs, by this man CHRIST vpon them onely, who are and remain engraffed into his masse and flesh, as members into their head, or braunches into their vine. 1. *Cor.* 15.21. *For since by man came death, by man came also the resurrection of the dead.* Iohn. 15.6. *Jf a man abide not in me, he is cast forth as a braunch and withereth* Lastly, *Jt behoued Christ to be made and to continue our brother for euer,* that as he is flesh of our flesh, so we also of the otherside might be flesh & bones of his flesh and bones, by the same spirite dwelling in vs. *Eph.* 5.30. *We are members of his bodie, of his flesh, and of his bones.* Iohn. 5.56. Eph. 4.12.16. Rom. 8.11. &c. Wherefore except Christ had indeede taken our nature, without which hee cannot be our brother, we shoulde loose that comfort euer needefull and necessarie for vs, which consisteth in the Brotherhood onely of Christ with vs: I am of his flesh and of his bones.\n\n1 Obiection. *The flesh of Adam (that is, humane flesh issuing from Adam by generation vnto his posteritie) is sinnefull. The flesh of Christ is not sinnefull, therefore the flesh of Christ, is not the flesh of Adam.* Aunswere. The Maior proposition hath a fallacie of the accident. For it is not necessarie, that of whatsoeuer the accident of a thing is denied, of the same the thing also or subiect of the accident shoulde bee denied: because an accident dooth so cleaue to the thing wherein it is, as it may bee separated from it. Sinne is not of the essence and nature of humane flesh: for that was created pure of God: but sinne came otherwise, by the defection & falling of our first parents from god. Seeing then the flesh of Adam is sinfull only by an accident, it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam, but is as touching the substaunce the same flesh with the flesh of Adam. Wherefore they deale like Sophisters, who denie the flesh of CHRIST, for that it is voide of sinne, to bee the same in substaunce, or Essence, or kinde, with the flesh of Adam. For hee that coulde in the beginning create humane flesh pure of nothing, is able also by his omnipotent power, and speciall working so to forme it of the substaunce of the Virgin being a sinner, as withall to let and stop any issuing of sinne thereunto, that is, to make it pure and holy. There is no new or strange thing therefore, if the omnipotent Lord hath tooke humane substance, without the accident, sinne, into the vnity of his person. Wherefore this their Argument shalbe rather thus inuerted: *The flesh of Adam is true flesh. Christs flesh is the flesh of Adam: therefore Christs flesh is true flesh: and by a consequent, Christ is true man:* as also the office of the Mediatour did require, that he should both bee and continue true man. For seeing true men had sinned, he was to be true man that shoulde make satisfaction. Because it must bee one and the same Mediatour, who must alwaies make intercession vnto the father for vs, and hee must euer continue such, that is, true and very man.\n\n2 Obiection. *That which is conceiued and begotten of another, is of the same substance with him. The flesh of Christ was conceiued of the holie Ghost. Therefore the flesh of Christ is no creature, but came downe from heauen, issuing from the substaunce of God.* Aunswere. There is a fallacie in the diuers vnderstanding of the particle OF. For that in the Maior signifieth the matter or material cause, in the Minor the efficient cause onely, that is: That which is conceiued or begotten of another, transfusing or passing his substance, or part of his substaunce into the thing begotten: this is of the same essence with him who begot it: CHRISTS fleshe was conceiued by the Holy GHOST, not that hee transfused or passed his substaunce into the flesh begotten, but because in miraculous sort, hee formed in the Virgins wombe of her substance the body of Christ, so that it should not be contaminated or polluted with original sinne. For neither could Christ bee in that sort conceiued by the holy Ghost, as that his fleshe shoulde issue from the spirits substance: and that for these causes. 1. *Because if this were graunted, then were he not borne man of the Virgin, or propagated of the Virgins substance.* 2. *Because God is not changed into flesh.* 3. *Because the Word tooke the flesh, but was not changed into it.*\n\n3 Obiection. *Jn God are not two natures. Christ is God. Therefore there are not two natures in him.* Aunswere. Meere particulars doe enforce nothing. For if the Maior bee taken vniuersallie, it is false: whosoeuer is God, in him are not two natures: this generall proposition is false. The Maior therefore is true, as touching God the father, and God the holy Ghost, but not as touching God the sonne incarnate. Replie 1. *But nothing can bee added vnto God, by reason of the great perfection and simplicitie of his nature. Christ is God; therefore the humanitie could not be added vnto his diuine nature.* Aunswere. Nothing can be added to God, whereby his essence may bee changed and perfected. But in that God the Word, ioined the humane nature vnto him personallie, there came no chaunge or great perfection thereby to the Word which tooke it, but to the nature which was taken. Replie 2. *Humane nature cannot come vnto him who dwelleth in the light that none can come vnto.* 1. Tim. 6.16. Aunswere. This is true, if so God doth not assume and take it vnto him. Replie 3. *But it is ignominious for God to be a creature. Christ, man, is God.* Aunswere. The chaunging of the Godhead into a creature, woulde haue beene ignominious and reprochful vnto the *Word:* but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god, as who by that meanes hath demonstrated and made knowen his infinite both goodnesse, and wisedome, and iustice, and power, to the whole world.\n\n## 2 Whether Christ be one person, or mo\n\n*In Christ are two perfect natures, whole, and distinct: and double properties also and operations naturall: but one person,* which subsisting in both these natures, diuine and humane, is truely designed by the concrete termes or voices of both natures. For it was requisit that one & the same should be Mediator both by merit, & by power. *But they who make two persons, make also two Christs* with Nestorius, *the one a man passiue and crucified; the other God, not crucified, and onelie assisting the man Christ by his grace.*\n\n1 Obiection. *Jn whom are two things which in themselues make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons; namely the Word, which is by it selfe a person, subsisting from all eternitie, and the bodie and soule, which beeing vnited make likewise a person. Therefore in Christ are two persons.* Aunswere. We denie that part of the Maior, to wit, *That the bodie and humane soule doe, as in other men, so also in Christ concurre to make a created person of the humane nature, and diuers from the person increate and eternall of the Woordc.* For albeit the humane nature in Christ compounded of a bodie and a reasonable soule, is an indiuidual and particular or singular substance, as being from other indiuiduals of the same nature distinguished by certaine properties and accidents: yet neither was it or is it a person or subsistence.\n\nFor first, *A person is that which is not onelie a particular or singular thing, but also it selfe consisteth and subsisteth in it selfe, and by it selfe, not susteined in or of anie other. But CHRISTS humane nature, now from the verie first beginning thereof dependeth and is susteined by the person of the Word.* For it was at once both formed and assumed of the *Word* into vnitie of person, and made proper vnto the *Word:* before and without which assumption or personal Vnion, it neither was, nor had beene, nor shoulde be, so that this Vnion being dissolued and loosed, it must needes follow that that this flesh and this soule should be brought to nothing. Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe. Secondly, *Jt belongeth to the nature or definition of a person, that it be an indiuidual incommunicable, and also no part of another. But the nature which the Word took and assumed belongeth to the substance of one Christ, a part also of whom it is after a sort.* Therefore in it selfe and by it selfe it is no person. Reply. *That which appertaineth to the substance of a person, and is a part thereof, cannot be a person. The word appertaineth and belongeth to the substaunce of Christ, and is after a sort a part of him, as well as the humanitie. Therefore neither shall the word be by this reason a person.*\n\nAns. The Maior proposition, if it bee vnderstood simplie or vniuersally, is false. For a reasonable soule, existing in the bodie, is not a person, but a part of an humane person, which the soule together with the bodie doth make: yet notwithstanding the same soule, being loosed from the bodie, is a person by it selfe, not that compound and mortall person, whereof it was a part, that is, an humane person, but a person most simple and immortall, such as are the Angels: because it subsisteth out of the bodie by it self, neither is part of another. So *may it be said of the Word,* if it be constred aright & with indifferencie, *that the Word in it selfe, and by it selfe is not the whole person of Christ or the Mediatour, as he is Christ and Mediatour;* that is, is not that whole thing, which is Christ, who is not onely God, but also man; *and yet is in it selfe and by it selfe the perfect and whole person of the Godhead, truelie subsisting before the flesh was, that is, the onelie begotten sonne of God.* For this selfe same person existing in it selfe from euerlasting, and remaining for euer most simple and vncompound, is, by the assuming of humane nature, made in time after a sort compound, that is, the *Word* incarnate. *Wherefore in respect of the person considered in Vnion, or incarnate, the Word is rather considered as a nature, and both it selfe, and the humane nature may be called as it were the parts of whole Christ,* & are so called also of many of the auncient Fathers which were sound in faith, not that the flesh assumpted did adde any part to the subsistence of the *Word:* or as if of the Persons of the *Word,* and the humane nature, as being vnperfect parts, was made another perfect person of a certaine third Essence, consubstantiall with neither of those natures of which it is compounded: but because the person of the *Word* altogether one and the same, which before the flesh was taken consisted in the diuine nature onely, doth now after the taking of the flesh, subsist in two perfect natures, diuine and humane, suffering no commixtion, confusion, or mutation: that is, *The person of the Mediatour is saide to bee constituted of two natures, diuine and humane, as it were of partes, because those two are necessarilie required, and doe concurre to the absoluing and accomplishing of the woorke of our redemption.* In this sense therefore both by auncient, and latter Diuines, and also by Schoolemen are vsed well and without daunger these Phrases and speeches: *Christs person is compounded: The two nature are, as it were the partes of Christ: The person of Christ is, consisteth, is constituted, is made of or in the two natures of God and man: the two natures concurre, come together into one person and subsistence: they make one hypostasis or subsistence: Both natures belong, and concur to the substance of one Christ: Both are of the substance of Christ: the humanitie with the Worde, or contrarie, the diuine person or subsistence with the humane nature doth constitute or make the substance of one Christ. Of the worde and the flesh assumpted, as of substantial parts doth one Christ consist.* By these and the like phrases of speech, vsed of this mysterie singular, and surpassing all capacitie of mans wit, the Orthodoxal, that is, men of a right and sound iudgement in pointes of faith will signifie and some way expresse this onely: that *the two natures are so vnited and linked in that one person of Christ, as that they exist wholy in the same person or subsistence, which is, perfect and whole, proper vnto the word from euerlasting by nature, and is, whole, made in time the person of the humanitie also now assumpted and destitute of the proper personalitie thereof: and this it is made by grace of vnion, so that the diuine subsistence or person of the Word, being in it selfe most simple and most perfect, doth notwithstanding subsist truely and indiuiduallie in the two natures.* Wherefore seeing the thing it self is cleare & agreed vpon among them who are of right iudgement and sound in faith, wee are not odiously to iar about words, especially since that concerning these supernatural thinges, no wordes of humane speech can be found, which way at all suffice for the expressing of them. But as it is not well said, *the person took the person, or the nature took the person:* So these speeches are true & agreeable to faith, *The person tooke the nature:* Likewise, *the Nature tooke the Nature.* For the diuine Nature is not here considered absolutely or essentially, but in the person of the *word,* or personallie.\n\n2 Obiection. *That which subsisteth not by it self is more vnperfect than that which subsisteth by it selfe. Christes Humanitie doth not subsist by it selfe: and ours doth subsist by it selfe: therefore Christs humanitie is more vnperfect than ours.* Aunswere. First, if, *that which subsisteth by it selfe,* be opposed to an accident, which existeth by being in another: this part of the Minor Proposition is false, that Christs humanity doth not subsist by it selfe: because that also is a substance. But in this disputation, *Subsisting by it selfe,* is opposed to that, which is indeede substance, but yet dependeth of another, and consisteth in another. So we say that mankinde, and the vniuersall or generall kindes of all thinges doe not subsist in themselues, but in their singulars, as the common nature of all men consisteth not by it selfe, but in particular men. Wherefore for further aunswere wee say, that the Maior proposition, beeing simplie, and generallie taken, is false. For the soule of man beeing loosed from the bodie, dooth subsist by it selfe; the same, while it remaineth in the bodie, consisteth not by it selfe, but vnited with the bodie: Neither yet is it therefore to bee thought more vnperfect, when this rather dooth most make to the perfection thereof. For it is created of GOD to this purpose, that it shoulde together with the bodie constistute and absolue the Essence of man, and shoulde bee a part thereof. So the soule and bodie of CHRIST were created to that ende, as to bee the proper soule and bodie of the sonne of GOD, and to depende personallie of him. That therefore CHRISTS humanitie hath his subsistence not in a created person proper vnto it by nature, but in the eternall hypostasis and person of the Worde: it is so farre from bringing any imperfection thereunto (for the subsistence or manner of subsisting doth not change the nature or essence of a thing) that rather the greatest ornament, glorie, and eminencie commeth thereby vnto it: and this is the chiefe and principall difference, whereby it differeth and is discerned from all men, and also from the blessed Angels.\n\n3 Obiection. *A dead and an euerliuing thing are not the same subsistent or person. Christ was dead, and yet euer-liuing. Therefore hee is not one person.* Aunswere. The Maior is either particular, or beeing taken generallie it is false. For one and the same subsistent, truely and indiuidually subsisting in diuers natures, euen as Christ is, may bee saide dead and euerliuing: as one and the same man is both mortall and immortall in respect of diuers natures whereof he is made and doth consist.\n\n## 3 What manner of Vnion this is of the two natures in Christ: and how made\n\nThe Vnion of the flesh with the *Worde* was not made in the Essence or nature, or in any essentiall property, but in the person of the *Word.* That this may be the better vnderstood we must obserue:\n\n*1* What is to bee vnited in nature, or into nature.\\\n*2* What likewise to be vnited in person, or into, or vnto one person, or according to subsistence.\n\n### 1. WHAT IS, TO BE VNITED IN NATVRE\n\nFirst, *Those thinges are saide to bee vnited in nature or Essence, which as essentiall partes are coupled to the ful perfection or constitution of one nature or essence, or kinde,* that is, which make a perfect and whole essence or kinde, and are one essence or substaunce. So the soule and bodie are vnited to constitute or make the kinde or essence, or nature of man: that is, are some one and perfect man. *Whatsoeuer thinges then are essentiall partes of a perfect thing, they are saide to bee vnited in nature, and vnto or into one nature.* Secondly, those things also are saide to bee vnited in nature or essence, *which are one in nature, essence, or kinde, or which are one essence, or of one essence and nature, or haue one common-essence, or vnitie of nature, or are ioined and agree in one essence.* So two men are saide to bee vnited in nature, that is, are one in kinde, or of the same humane nature. The three persons of the God-head are vnited in essence, that is, are one in Essence, or are of one and the same diuine essence, in number, or haue the same Godhead in common.\n\nSo likewise, *To bee vnited in properties or perfections naturall or essentiall, is to gette or haue the same, or like equall properties essentiall. Which is indeede nothing else than to bee made, and bee one nature, or moe substaunces of the same nature and essence.* So two men are vnited in naturall properties and perfections, because they haue the same in kinde, or the like, and therefore are of the same humane nature. The Aire in the Chimney, which getteth the perfections or qualities of the fier, as beeing nowe become a flame; and the fier of the burning coales which fiereth and inflameth the Aire next vnto it, are two substaunces of the same properties and fierie nature, and therefore are saide to bee vnited in nature and essentiall properties, that is, they are two fiers in number, but in kinde and nature they are one. Likewise the three diuine persons are vnited in essential properties, that is, haue the same essentiall properties: which is nothing else, but that they are one essence, one and the same God.\n\n### 2 WHAT IS TO BE VNITED IN PERSON\n\n*Those things are said to bee vnited in person, which are one person,* that is, *which although they differ in naturall properties, yet exist in one and the same indiuiduall subsistence: or haue altogether the same subsistence.* So the soule and bodie of man are vnited and concurre vnto one person, because they beeing vnited doe make one person, or one subsistent, incommunicable, not susteined in another, or of another. The Father, the Sonne, and the holy Ghost are not vnited in person, or personall properties: because they haue these not the same, but distinct.\n\nBy this which hath beene saide, it is manifest, *That the Vnion in nature and naturall perfections, is an equalitie of properties and nature: but the personall Vnion is, when two vnlike natures are coupled, so that each reteineth his naturall properties and operations whole and distinct, but yet haue both one and the same subsistence wholie: or, it is the ioining of two natures different in properties, to constitute the substaunce of one indiuiduall, or person,* that is, such a connexion and knitting of them together, as that they are one indiuiduall subsisting by it selfe, or the substaunce of one indiuiduall.\n\nBut that in Christ *the Vnion of the flesh with the Woorde is not essentiall, made in the nature, or anie essentiall propertie of the God-head,* is shewed by these reasons. First, *Of the God-head and the fleshe assumpted, there ariseth not anie third Essence: but eache is and abideth an Essence so perfect and whole, as neither* (especiallie the Diuine, as beeing in it selfe a person and simplie voide of all change) *commeth into the composition or compounding (as wee properlie take this Word) of the other,* Secondly, *Jf the Vnion of the fleshe with the Word were essentiall; it would follow, that the humanitie once assumpted and taken was equalled with the Godhead, in essentiall properties, and so by a consequent, to bee made of the same nature & essence with the Word.* So Vigilius in his fourth booke sheweth, *that the Eutychians held two substances to be in Christ of the same nature.* Wherefore they who will haue the essential properties of the Godhead to be reallie communicated and common with the fleshe, so that the fleshe shoulde truely and reallie bee, and bee called omnipotent, omniscient, and whatsoeuer else the God-head is: they indeede, howsoeuer in woordes they mightily stand against it, holde this Vnion to bee made in essentiall properties and in nature, and both with *Eutyches* and *Schwenckfield,* they confounde both natures, and take away the difference betweene the creature and the Creatour; and also with Nestorius they frame and make two persons, and so bring in a quaternitie. For albeit they say, that they in that their confusion, or as themselues call it with their Master *Schwenkfield,* Deifiyng and Maiesticall exaltation of the fleshe, doe retaine the substance of the fleshe: yet two substaunces hauing reallie the same and like perfections are two *Subsistents* or persons of one nature, as are two men, and whatsoeuer other indiuiduals of the same kind or nature. Lastly with *Sabellius* and the *Patripassians* they incarnate the whole Trinitie. For there is one and the same Essence in number of the diuine persons, and the same essential properties. Wherefore that which is vnited, and equalled with one of these three according to essence, must needes be also vnited and equalled with the rest.\n\n*Wherefore the Vnion of both natures in Christ is personall, or according to the subsistence proper vnto the Word, both natures keeping and retaining, in that vnion, their properties whole and vnconfounded.* For the *Word* did not, by vniting humane nature vnto it, make the same the Godhead, or GOD, and omnipotent, immense, and infinite: but it tooke the manhood which reteineth still the properties belonging vnto it, and so did ioine and knitte it vnto it selfe, as to bee one person with it, and the substaunce of one Christ. Neither is it absurd, that a thing which neither is made or is one with another in kinde, neither any *Homogeneal* part thereof, shoulde yet exist in the same subsistence with it, or shoulde subsist in it selfe, where-with it is vnited. For a graffe hath his subsisting in a tree of another nature or kinde. The same is the subsistence both of the sprig, engraffed, and of the tree susteining the sprig: that is, they are one and the same indiuiduall tree, yet haue they and so doe retaine natures in properties most diuers. The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne.\n\nObiection. *The humane nature is vnited with the Word in person, but not in nature. Therefore the person is diuorced and sundered from the nature.* Againe, *The person onelie of the sonne is vnited with the humane nature: therefore not the diuine nature it selfe of the Word.* Aunswere. In both these Arguments is a fallacie from that which is no cause, as if it were a cause, and both offend in this: for that they who so reason against the maintainers of true doctrine, and men sounde in faith, either knowe not, or are not willing to distinguish betweene these two Phrases of speech, *To bee vnited in nature,* and, *to be vnited too or with a nature:* when notwithstanding the difference is very great, and most familiar, and knowne vnto the schoolemen. For to bee vnited in nature, is to bee equalled, that is, to bee made one essence or nature with another: To bee vnited too or with a nature, is to bee coupled and ioined therewith to one subsistence or personalitie. *Wherefore the fleshe is vnited to or with the the Woorde, not in nature, or in Essentiall propertie,* that is, it is not made with the Woorde one essence, neither made equall vnto it in omnipotency, wisedome, and nature: for so shoulde the whole Trinitie bee incarnate: *Yet is it vnited to the omnipotencie, wisedome, nature and essence of God, not simplie, but of god the Worde.* Now this is nothing else, than the flesh to be vnited to the person of the sonne, or to the *Worde* in person, which person is the verie diuine nature or essence, omnipotent, wise, and whatsoeuer else is proper to the Godhead.\n\nBut albeit the flesh taken or assumpted is truely vnited both to the person and to the nature of the Word: For the person is not any seuerall thing, or reallie differing from the essence, but is the essence it selfe: yet is it well saide, *that the flesh is vnited to the Word in person only:* and Likewise, *that the person onely of the Word is incarnate.* The reasons hereof are, 1. *Because not the Father nor the Holy Ghost were incarnate but the sonne onely.* 2. *Because the first and neerest terme of this vnion is the person onely of the Word assuming and taking the flesh, but not the Godhead.* For the person onely is proper vnto the Word: the essence of the Godhead is common to him and the same with the Father and the Holy Ghost. This is plainely taught by the 6. Toletan Councel, Cap. 1. in these wordes: *The son onely tooke the humanitie in singularity of person, not in vnitie of diuine nature, that is, in that, which is proper vnto the son, not which is common to the Trinitie.* And Rusticus in his dialog against the Acephalists: *Not god the Word by the diuine nature, but the diuine nature by the persō of god the Word is said to be vnited to the flesh.* And a little after: *Wherefore both God the Woorde and his nature is incarnate: hee by him selfe, & in that he is himselfe: his nature not so, but by the person. God the Word then as touching himselfe is vnited to the flesh, for he is made one person and one subsistence with the flesh; but as touching his nature hee is conioyned rather than vnited: because there remaine still two natures.*\n\nWherefore either foule & shamefull is the follie, or notorious the malice and slaunder of certaine smatterers, that of this verie orthodoxall and sound position not of the schoolmen onely, but of Councels also and auncient Fathers, *The flesh is vnited to the Word, in person onely, or according to subsistence; and this onely maketh the proper difference of personall vnion:* they inffer, *that by this meanes the diuine nature of the Woorde is drawen away from the personall vnion.* But let them againe and againe looke vnto it, least by that their reall communicating of the essentiall properties of the Godhead (which are the verie diuine essence common to the sonne with the Father and the holy Ghost) which communication they will haue to bee the personall vnion which they define by it, they ouerthrowe as well the eternall Godhead of Christ man, as also the manhood it selfe; and withall plainlie incarnate the whole Trinitie.\n\nThat then one and the same Christ is, and is called truly and reallie *the verie eternall God, immense, omnipotent▪ creatour;* and *true naturall man, finite, weake, subiect to passions and sufferinges, and a creature:* the onely cause is the vnitie of person subsisting in two natures perfect, whole, and reallie distinct, diuine and humane. For euerie indiuiduall and person is denominated or named of the natures or formes, and their properties and operations, cōcurring or subsisting in it. Wherefore seeing in the same indiuiduall person of the *Word* doe truely subsist, and belong to the substance of one Christ, these two most diuers natures: vnto one and the same Christ, of which soeuer nature he be called, do agree, & are affirmed of him all the attributes and properties both diuine and humane, but after a diuerse manner. *For the attributes which agree to Christ in respect of the personall vnion,* are of two sorts: *some are attributes or properties of the natures: others, of his office.*\n\n*The naturall attributes are those which are proper to ech nature: whether the same bee essentiall, belonging to the essence of the thing, or which necessarily followe & accompanie it, without which the nature can not consist: or accidentall, which may bee away and wanting, without the destruction of the nature.* The essentiall properties and perfections of the Godhead are, *to be eternall, vncreate, immense, euerie where present, not to be circumscribed in place, omnipotent, omniscient, and the like,* which are the verie essence of the Godhead, as also *to create, to giue the Holy Ghost, to regenerate.*\n\n*The essentiall attributes* of the humanity are, *to haue a soule vnderstanding, immortall; and a body compounded of elements, consisting of skinne, bloud, flesh, bones, veines and sinowes, hauing a certaine and definite greatenesse, figure, proportion and collocation or localnes of partes: and therefore to be circumscried in one place, to be solid, visible, palpable and such like.* These Christ reteineth for euer, because without these nothing can bee a humane nature. *The accidental properties* of the humanitie are *those infirmities which ensued vpon sinne,* which infirmities Christ together with the humane nature it selfe assumed and tooke without sinne. For he tooke the forme of a seruant, which by his resurrection and ascension hee laide down againe.\n\nThe attributes *of his office* are called those, *which agree not to one nature onely, but to both together, that is, it agreeth to the whole person, according to both natures, as being the compound of both.*\n\n#### A rule to be obserued as touching the attributes or properties of both natures in Christ\n\n*Both natures, and their properties are truely and reallie affirmed of the person and of themselues interchangeably, in concrete termes or voices: yet so, that the proper predicate which is proper vnto one nature is attributed to the person, not according to both natures, but according to that onely, to which it is proper.* The reason is, *for that one and the same person subsisting in two natures, hath and reteineth for euer reallie the properties of both natures: and also because one and the same person is signified by the concrete voices of both natures.* As therefore one & the same man is liuing and corporeal according to diuerse natures: and the corporeal is liuing by the soule onely, and contrarilie, the liuing is corporeall by the bodie onely: For both soul and bodie are of the substance and essence of the same man: So likewise *one & the same Christ, is God, eternal, immense, omnipotent,* according to the God-head onely: *is man, the Virgines sonne, created, finite infirme, and did suffer,* according to his humanity onely: So likewise *God is man, borne of a Virgine, annointed with the holy Ghost, and suffered,* according to the flesh; And *man is God, eternal, creatour, omnipotent, giueth the holie Ghost,* not according to the humane nature, but according to the diuine. For the sense and meaning of these speaches is: The person which is God, creatour of thinges omnipotent by reason of the God-head, the selfe-same person is man, a creature, infirme, by reason of the flesh subsisting in it.\n\n*But notwithstanding one nature, and the properties thereof, whether they bee vttered in abstract or in concrete voices, cannot be affirmed of the other nature or forme truly and really.* The reason is: *Because the vnion is not made in the nature, that is, two natures are not made one nature: and because in neither nature the properties of the other doe reallie exist, neither can exist.* For the natures doe not communicate each to other their essentiall properties, as neither doe these impart their essence, that is, one nature doth not receiue the properties of both natures.\n\nWherefore these kindes of speaches are false: *The Godhead is the manhoode or man; was conceiued, borne, did suffer, was dead:* and againe these: *The Man-hoode is the God-head or God; is eternal, immense, vncircumscribed in place, omnipotent, giueth the holie Ghost, dooth regenerate.* For al these are no more true and to be admitted, than those: A soule is a bodie, or corporeal, mortal, visible; and, a body is a soul, or a spirit, inuisible, immortal.\n\n1 Obiection. *The whole person of Christ is really omnipotent, euerie where, eternal &c. The humanitie and the God-head are the whole person of Christ. Therefore both are reallie omnipotent, euerie where, eternal &c.* Aunswere. This argument the *Vbiquetaries* who most of all ground vpon it, and often vse it, haue borowed from *Schwenkefieldeans,* who commonly in their bookes reason thus. *Whole Christ is the natural & onelie begotten Sonne of God, is the true and the same GOD, of the same infinite power and maiestie, with the eternall Father, conceiued, borne of the Virgine, suffered, was dead, rose againe, ascended into heauen, sendeth the Holie Ghost: But both natures belong to the whole person of Christ. Therefore Christ according to his humanitie also is the natural Sonne of god, begotten of the substance of the Father from euerlasting, and con-substantiall with the Father, and the same GOD with the Father, who is Creatour of all.* If then the *Vbiquetaries* collection bee lawfull and sound: this doubtlesse of the *Swenkefieldeans* is lawfull also and sound: but if the *Swenkefieldeans* collection bee corrupt and smelling of *Eutyches* heresie, then that of the *Vbiquetaries* cannot bee at all good and sound. But indeede both collections are *Eutychian* and Sophisticall; they are *Eutychian, because two natures, which are made equall in properties essentiall, or which get and haue the same or equall essential properties, are indeede made one nature and substance, or are two substaunces of one nature.* Both opinions take cleane away the nature of the humanitie & transform it into the God-head: but the latter dooth further make two persons in Christ of the same nature. It is also *Sophisticall: because whether the person of Christ be considered in it selfe, as it was a person being but one and perfect, & that before the incarnation, subsisting in one nature onely: or whether it bee considered, as it is incarnate, and now subsisting in two natures: yet stil the transition and passing from the person to the natures is faultie and Sophistical. For neither is it necessary that, what is truly in, and attributed vnto a person, the same also should bee reallie in al things concurring in that person, and bee affirmed of all.* The reason is, *because the parts or natures, though vnited in the same person, yet retain their properties & operations vnconfounded.* Wherefore that which is proper vnto the godhead cannot agree vnto the person, in respect of the flesh also, but only in respect of the godhead. Whole man vnderstandeth, discourseth and hath motion of wil, yet he doth not this by his finger or body, but by his mind only: whole man is mortal, and doth go, eat, and drink: yet none, but a mad man or an epicure will therefore say, that the soule also is mortal, or doth goe, eat, and drink. So not halfe, but the whole person of Christ was before Abraham, and from euerlasting did create and dooth preserue all thinges, and tooke flesh: But the fleshe neither was from euerlasting, neither did create, nor dooth preserue all thinges; nor tooke flesh, but was created, and being assumpted and taken is susteined of the *Word,* and in it. So whole christ was wounded, & dead, yet not his Godhead nor his soul. This is wel & learnedly declared & explicated by Damascene lib. 3. ca. 7. in these words. *Whole christ is perfect GOD, but not* THE WHOLE *of Christ,* that is, not both natures, *are God. For he is not god only, but also man. And* WHOLE *christ is perfect mā, but not* THE WHOLE *of christ is man. For he is not man only, but god too. For* THE WHOLE, *signifieth the nature;* WHOLE, *the person.*\n\nWherefore if the *Vbiquetaries* wil at al haue the illation & enforcing of their conclusiō on these premisses to be necessary: The Maior propositiō must be expoūded after this sort. The *person is god, creator, omnipotent, eueriwhere whole, that is, as concerning all that, which it is, or in which it dooth subsist, or which doth belong vnto it.* But the Maior taken in this sense is false & most absurd, as was shewed a litle before. For the true sense thereof is this: The person is euery where whole, that is, without diuision or sundering of natures, or subsisting vndiuidably in two natures. But the humanity is not that whole subsisting in two natures. Not euery thing then that agreeth really to the person, agreeth also really to the flesh. And albeit the person doth subsist in the humanitie & the God-head mutually vnited one to the other, yet, as it hath beene said, it is not hereof enforced, that because the person is euery where, therefore the humanity should be in proper substance present euery where. For this is proper to the godhead, neither is it really communicated to any creature or is in any. Reply. *The diuinity is one present in al pleces, but especially with the church. The diuinity is but halfe christ. Therefore only halfe christ is present with the church.* Answere. 1. ther is an ambiguity & doubtfulnes in the words, *halfe christ.* For if by *halfe christ,* they vnderstād one nature which is vnited to the other in the same person, the whole reasō may be granted: namely, that not both, but one nature onely of christ, though vnited to th’other, that is, his godhead is present with vs & al things in his proper substance, in al places & at al times. But they by, *halfe christ,* vnderstand craftily & sophistically the one nature, separated from the other: as if the godhead were made to be with vs bare & naked, & not incarnat. But in this sense the Minor is false, & the *Vbiquetaries* own inuētiō. For the same *Word, by reasō of the immēsnes & infinitie of his essēce is whole euerywhere, without his manhood: yet so that he withall is & abideth whole in his manhood personally vnited thereūto.* Wherefore the *Word* nether is nor worketh any where not vnited to the flesh: albeit the flesh, because it hath not an infinit essence, but reteineth it circūscribed in place, is not made to be present substātially in al those places, in which the *word* incarnat, or the *word,* mā is. 2. There is an ambiguity also & double significatiō in the word *present.* For *the presēce, wherby christ is presēt with his church, is not of one kind.* Wherefore if the Maior be vnderstood of the presence of his substance in al places, & of his being amongest vs & al other thinges, it is true. For the substance or essence of the God-head onely, & not of the manhood to, is immense & exceeding all measure, alwaies existing and beeing the same and whole in all thinges. But it is false, if it be vnderstood of the presence of his vertue or efficacie. *For according to this, not onely whole Christ, but also the whole of Christ is present with his Church only,* that is, not onely his diuinitie but his humanity also, but so, as the difference notwithstanding is kept of both natures & operations. *The humanitie therefore of Christ is present with all the elect, in whatsoeuer places they be dispersed through the whole worlde,* not by any presence substantiall of the flesh in the bread, and within their bodies, but 1 *By the efficacie and perpetuall valewe of his merite.* For God the Father dooth euen nowe behold the Sacrifice of his Sonne, once accomplished on the Crosse, and receiueth vs for that, as a sufficient ransome and merit, into his fauor. 1. *Joh.* 1.7. *The bloud of Jesus Christ his Sonne purgeth vs from all sinne▪* that is, both by his merite, & the efficacie or vertue of his merit. 2 *By the efficacie also of his humane will;* because Christ according to his humanity also earnestly both would & wil, that we be of god receiued into fauor, quickned, & glorified through that his one only Sacrifice. *Psal.* 110.4. *Heb.* 5.6. *Thou art a Priest for euer:* and also whatsoeuer he will, yea with his humane will, that hee powerfully effecteth and worketh, not by the power of his fleshe, but of his God-head or spirite omnipotent, whome not the flesh, but the God-head of Christ onely sendeth into the heartes of the elect and chosen. *Joh.* 6.63. *It is the spirit that quickneth, the flesh profiteth nothing. Rom.* 8.11. *God shall quicken your mortall bodies by his spirite dwelling in you.* 3 *Hee is present with vs by coniunction and vnion:* Because all those that are to bee saued must needes be engraffed and knit together euen into christs humane nature, that being engraffed into his humane masse, they may bee quickned, as branches liue fastned to the vine, & members coupled and ioyned to the head: which ioyning yet of vs with the fleshe of Christ is not made by any naturall connexion of Christ and our fleshe, or by any existence of Christs fleshe within our substance, or of ours within his, but by faith and the holy ghost, in Christ our head, & dwelling in vs his mēbers. *Ephes.* 3.17. *That Christ may dwell in your harts by faith.* Rom 8.9. *If any man hath not the spirit of Christ, the same is not his.* Ephes. 5.30. *We are members of his bodie, of his flesh, and of his bones; and they twaine shalbe one flesh; This is a great secret,* & so forth.\n\n2 Obiection *Whatsoeuer is to be worshipped and adored is omniscient, omnipotent, and euerie where present, that is, hath the essential properties of the Godhead reallie communicated with it. Christs flesh is to be adored or is adorable: because whole Christ is adored. Therefore Christs flesh is reallie omniscient & omnipotent, and present eueriewhere.* Aunswere. This verie same reason is among the principal argumentes, whereby the *Schwenfieldeans* endeuour to frame after *Eutyches* manner a Maiestie and Deifying of the flesh of Christ: But both these & the *Vbiquetaries* are deceiued & deceiue by the ambiguitie and diuers taking of the worde, *adored. That is omnipotent & omniscient which is adored, that is which is adored in respect of it selfe, or for it selfe.* The humane nature is adored, not for it selfe, or according to the proper nature of it selfe: for that were idolatrous: but it is adored for the Godhead vnited therewith personally. Wherefore of the adoration of whole Christ, is but ill inferred the omnipotence also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the natures Replie. *That which is adored by reason of another, is also really omnipotent, & omniscient by reason of another. Christes fleshe is adored by reason of the God-heade, in whose person his flesh subsisteth. Therefore Christs flesh is also really ommniscient, & omnipotent, by reason of the God-head.* Answere. The Maior is false, as is this: *That which is made base and humiliated by reason of another thing, is also by reason of another thing obnoxious & subiect to alteration.* For the *Woorde* was made base or humiliated by reason of the flesh and in the fleshe, neither yet the *Worde* it selfe or the God-head felt any change or alteration: but is humiliated and so saide to be after another maner, because the *Woorde* doth not shew his Godhead in the flesh, which we tooke in the forme of a seruant. So then *albeit the adoration of Christ God and man doth presuppose in him omnipotencie, omnisciencie, presence euerie where, and the searching of hearts and reines: yet is it not of necessity, that the humane nature also, which by reason of the God-head vnited to it in the same person is adored, should be really omnipotent, omniscient, & euerie-where.* For the adoration of christ is the honor & worship which agreeth & is yeelded one & the same to whole christmā & god, keeping notwithstāding the differences in natures, of the properties & operations, whereon Christs office & honor doth depend. For *to adore, & worship christ, is, by the agnising & knowledge of his person & office, to craue of him with a tru trust & cōfidence, that those blessings which he hath promerited & promised, he wil, as our mediator, performe & giue to vs, according to the proper wil & operation of each nature.* This adoratiō cōsisteth of diuerse parts: compriseth both natures; & keepeth their properties & operations, though vnited, yet stil distinct, & craueth, that whole Christ in performing his promised benefits, wil worke those things by his God-head, which are proper to his God-head, & by his flesh those things, which are proper to his flesh. For his benefits are no otherwise to bee craued & asked of him, than as himselfe wil & doth performe thē to vs: & he performeth thē, stil keeping the difference of both natures. Wherfore they who craue of christ the Mediator the benefits promised in the Word, do necessarily acknowledge him omnisciēt, the searcher of hearts, omnipotēt, present euery where, of himself beholding & hearing our necessities & cōplaints. *This agnising, & this honor is proper to God, and agreeth & is yeelded to Christ, man, in respect of his God-head only, & not of his humanity.* For in one act, or view vnchāgeable, to behold, know, & vnderstand, from euerlasting, of himselfe, al thinges past, presēt & to come, but chiefly the needs, wants, necessities & desires of his whole church; again, to send the holy ghost into the harts of al the elect & chosen, who haue bin euē since the beginning of the world, & by this spirit to teach thē with in, to iustifie, regenerate, cōfort thē, & to giue to thē eternal life: these, I say, are not proper to flesh created & finit, but to a nature infinit, omnipotēt, & existing frō euerlasting. Therfore christ promiseth the holy ghost to his disciples, which is the spirite of trueth, wisdome, feare, praier, grace, &c.\n\nBut although after that maner which hath bin spoken of, the god-head only, & christ by reason of his god-head, doth behold & do al things, & is adored of vs: yet *his humanity also doth behold, vnderstand & hear our necessities, desires cōplaints & praiers;* yet after another sort, that is, not of it selfe, but by the godhead reueiling & shewing our desires to the humane vnderstanding which is vnited to it▪ And furder *it performeth those things which we craue,* both *by the efficacy of his merit,* & *by intercession made incessātly to the father for vs,* whereby he wil & obteineth of his father all blessings for vs: & by *the force and omnipotency,* not of his flesh, but of his godhead vnited thereunto, by which christ, man, doth effectually apply to vs those benefits which he hath obtained for vs of his father. Now to acknowledge, when we worship Christ the Mediatour, these things in him, & to profes the same both in words, gestures, & actiōs, is the honor which is du & is exhibited by vs to his humanity by reason of the god-head vnited thereto, yet so, that this veneratiō of the humanity is not separated frō the honor, which agreeth to Christ according to his Godhead. For *with one & the same particular & indiuiduall inuocation & worship we speak to & honor whole christ, god & man, according to the properties of both natures, which he reteineth, & will haue also now in his glory & for euer to be attributed to him, vnitely, but yet distinctly,* that is, As the persō & office of the mediator, so the adoratiō or worship is cōpound, hauing parts, whereof some agree to the godhead, some to the flesh: & as in the office, so also in the honor of the person, the properties & operations of the natures are not separated, nether yet confounded, but being vnited, are distinguished. Wherefore as it doth not folow, *The godhead in Christ is redēptres by reason of the flesh assūpted: Therefore it is also subiect to sufferings, & mortal, did suffer, & was dead:* So is there no necessity in this *Vbiquitary* argumēt: *Christs humanity is adored by reason of his god-head: Therefore the same is also really omnisciēt, omnipotēt, & after the same maner to be adored, as is the godhead.* The reason is, *because of the fellowship or coniunction of office & honor in the person, the same properties & operations in natures are wrongly & heretically inferred.* The sum of al is: *That christs humanity is adored by reason of his godhead, cōmeth not thereof, as if his humanity also were really omniscient and omnipotent, as is the God-head: For by reason of these & other like properties, is the godhead only inuocated: but because it doth truely know, vnderstād, hear, our necessities, cogitations, desires, & praiers, the diuine intelligence & vnderstanding which is vnited to it reueiling and opening them vnto it: And also because what we craue at christs hands, the same it effectually performeth, not by the bones, sinowes, hands, fingers, feete, but by the force and power of the same God-head.*\n\nFurdermore that maner & form of speaking, *whereby the properties of one nature are really attributed to the person denominated of the other nature, or of both natures,* is vsuallie called *the communicating of the properties;* Likewise, *the communicating of names;* because the names and attributes of both natures are affirmed of the same person, and of themselues enterchaungeably, by reason of the vnitie of person consisting of both natures. *The communicating of properties hath some resemblance of the figure in speech called Synecdoche,* and is termed by manie Synecdoche, because *that is affirmed of the whole person, which agreeth vnto it onelie in respect of one of the natures as a part.* It is also called *a mutuall and enterchaungeable attribution:* because *as humane properties are attributed vnto god, in respect of the humanitie, so diuine are attributed vnto man, in respect of the Diuinitie.* As, *God suffered, man is omnipotent.* So likewise, *the communicating of names.* For *Man is God; and God is Man, by reason of the personall vnion of both natures.*\n\n#### A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour\n\n*The names of office and honour agree vnto the whole person, in respect of both natures; keeping still the differences in natures of properties and operations.* These attributes are rightlie affirmed of subiectes both concrete, and abstract, that is, both of the person, and of the natures. For it is well said, *The God-head quickeneth, the Man-hood quickeneth; And God or man quickneth.*\n\n*The attributes of office* are, *to be Mediatour, to make intercession, to redeeme, to saue, to iustifie, sanctifie, purge from sinnes, to be Lord and Head of the Church, to be woorshipped, to heare, and such like.* These offices require the properties and operations of both natures, not separated, neither yet confounded, but conioined and distinct. For euen *for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour, that what neither nature could doe being set a part, in the work of our redemption, that Christ subsisting in both ioined together might doe and accomplish by both.* As therefore the natures themselues, so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct, yet so, that they concurre to the effectuating and working of one *effect* or work, and benefit: as parts and communicated labours. For albeit the natures doe alwaies labor & work together in the office and benefits of the Mediator, & nether without other: yet doth not therefore one worke the same which the other doth: But each woorketh, according to his property & force of woorking, onely that which is proper to each nature, & not that also which belongeth vnto the other. As neither the soule doth that which is proper vnto the body, neither the body that which is proper vnto the soule, but the same man doth woorke some one worke by his body and soul, each dooing their proper function: So likewise the humanity doth neuer accomplish that which is proper vnto the God-head, nor the Godhead that which is proper vnto the manhood, but the same Christ executeth and perfourmeth one and the same office & benefit, by both natures, which he hath in him as parts of his person, the Worde woorking according to the propertie thereof, what belongeth to the Worde, and the fleshe in like manner executing according to the peculiar and proper faculties thereof, & not according to others, that which belongeth to the flesh. For the properties & operations proper to each nature, are not common to both natures, but to the same person consisting of both natures.\n\nWherefore in such like phrases of speech concerning Christes office, which are called of the auncient 〈 in non-Latin alphabet 〉 (that is, communicatings, or such as make thinges common) *the properties and operations of natures are to be distinguished from the office of the person, & frō the honor which in respect of the office is due vnto the person:* Likewise *one effect, or act theandricall, (that is, both of god and man) or woorke, or benefite, from one operation or action, as the whole from a part.* The office is common to both natures: but the natures proper faculties of woorking, and actions in exequuting that office, are not common to both natures. For that the same shoulde bee both proper and common, doth implie a manifest contradiction. So the worke and benefite of whole Christ, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two partes heereof, and diuerse operations, proper to each nature, which are wrought yet iointlie, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diuerse causes and originals of woorking, or according to diuerse natures, but not by one and the same nature.\n\nBy these groundes it is easie to dissolue & assoile most of the Sophismes and cauils, with which at this time both the *Schwenkefildians,* and *Vbiquetaries* are woont to glose and blanch that their real communicating of essential properties in natures, and their *Eutychian deifieng* of Christs flesh, & to thrust the same vpon the simple for the true glory & maiestie of Christ himselfe. For thus they reason. *The offices & benefits of the Mediatour, his redemption, intercession, purging frō sins, quickning, sitting at the right hand of the Father, his dominion and Lordlie power ouer al creatures, his presence with the church, beholding, ruling al things, raising the dead, iudging both quicke and dead, al these agree to Christ according to both natures. Therefore the humanitie, as wel as the diuinitie, is also it selfe reallie omniscient, searcher of harts, omnipotent, present in the substance of his bodie, at the same moment, in al places, doth of it selfe know al things, hear our cōplaintes & praiers, giue the holie ghost, & work by him in the hearts of the chosen faith and conuersion, & to conclude, in respect of these things the humanitie it selfe also is for it selfe adorable & to be adored as wel as the godhead.* To these and the like there is one and a readie aunswere, namelie: *That it is ill going from the person, and from the office & honor of the person to the properties & operations of the natures:* Or, *The societie and coniunction of the office and honor, dooth not cause or inferre the same properties or operations of both natures:* Or, *In the affirmation of the office & honor are not signified the same properties of both natures, nor the working of the same operations, but the coniunction or concurrence of distinct operatiōs proceeding frō distinct properties, to the same effect or action theandrical, that is, of god and man.* The reason is, *because of redemption, quickning, adoration & the like, which are the functions, benefits & worship of the whole person, there are moe and diuerse manners and parts, which all agree reallie to one & the same person, but not to one & the same nature, but some to the god-head onlie, some onlie to the manhood.* Wherefore this Maior of the reason is false: *Whatsoeuer thinges agree vnto Christ, god and man, according to both natures, the same also doe agree after the same manner, and as touching all parts, to both natures.* For it doth not followe, because the godhead is redemptresse, therefore also it suffered and was dead.\n\n*Now that those things which in the person & office of the Mediatour are and abide proper vnto one nature, neither are made, nor are, by reason of the vnion, common to both natures;* maie be shewed at large, but now let these few suffice.\n\nFirst: *Such as is the vnion of the natures, such is the communicating of the properties. But the vnion of the natures was not made in the natures, or into one nature, but in the person, or vnto one person. Therefore the communicating of the properties was made in the person, not in the natures;* that is, the vnion maketh the properties of both natures common, not to one nature but to one person. For *not one nature, but one person, hath truly, as two natures, so also double properties and operations, and those infinitely differing, created and increate, finite and infinite.* Wherefore as by vnion the man-hoode was not made the God-head or God, so neither is it immense, infinit, and omnipotent. But contrariwise, *man neuerthelesse is trulie and reallie as God eternal, so omnipotent also, and eueriewhere, and giuer of the Holy Ghost.* The reason is, *Because not the manhood, but the Man Christ hath indeed in his substance the eternall and immense God-head.*\n\nSecondly, *That which is proper to one can not bee common to moe,* that is, can not exist or be found together in other subiects also of diuers nature. For to be proper and to be common, are contradictory & therfore in fardest repugnancie.\n\nThirdlie, *There can not be made, one omnipotencie, and one omnipotent operation to be of both natures, whereby as well the manhood, as the Godhead, should be reallie omnipotent and worke diuine thinges: but there must needes be also one essence of both, whereby the manhood also must bee reallie God.* For the omnipotency, which they wil haue one and the same to be communicated vnto the flesh, is the Godhead it selfe.\n\nFourthly, *If Christs humanitie, in the office of the Mediator, doth it selfe reallie & effectuallie perfourme not onely that which belongeth vnto the flesh, but also those thinges which are proper vnto the Godhead, then either his Godhead shall bee idle and doe nothing in the woorke of our redemption, or surelie the fleshe assumpted shall doe more, and more shall be due and yeelded vnto, it, than to the Word which assumed and tooke it.*\n\nFiftly, *Jf the flesh, because it is saide to bee quickning, is also omnipotent, and doth by proper vertue regenerate mens hartes: after the same sort also may it bee saide, that the God-head also, because it is redemptresse, is subiect to suffering and did suffer.* For both quickning and redeeming, are properties of the office, common to both natures, but not after one and the same manner.\n\nSixtly, *The whole maiesty of the God-head is, that it is an essence, existing, not of another, but of it selfe, and subsisting by it selfe, spirituall or incorporeal, eternall, immense, vnchaungeable, of infinite power, wisedom, goodnes &c.* That is, the whole Maiesty compriseth all the perfections and operations proper vnto the Godhead. *But omnipotencie is the whole maiestie of the God-head,* according to the supposition of the *Vbiquetaries:* For so *Schmideline* writeth in the 142. conclusion of his disputation, of the Lords Supper, & of the communicating of the properties, had at *Tubinge* in the yeare *M.D.LXXXII. In the word omnipotencie I comprise the whole maiestie of the godhead:* And in his 143. conclusion, *Omnipotencie is the verie essence it selfe of the God-head. &c.* Therefore *if Gods omnipotencie bee really communicated to Christs humanitie, so that this also is by reason of the omnipotency communicated vnto it, reallie omnipotent▪ of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence, subsisting of it selfe and by it selfe, incorporeall, eternall, immense, creatres of all thinges,* that is, God himselfe blessed for euer, and so by consequent, the diuine person. For an essence intelligent, subsisting by it selfe, & which also is God, must needs be the person. And these are the fruits of reall communicating of properties in natures.\n\n*The participation of the God-head, exaltation and maiestie of the flesh and such like, is not a real communicating of the essentiall properties of the God-heade made into the humane nature, or an omnipresence, omniscience, omnipotency, that is, a God-head of the man-hood:* For such a communicating should not perfect but destroy the man-hoode, and conuert it into the God-head, and dissolue the personal vnion of distinct natures: *but it is,* First, *the verie vnion of the humanitie with the Word in such sort, as it being created & finite, doth together with al the essential properties therof subsist, not in a created person of the same humane nature, but in the increate and eternal person of God the Word:* by reason of which vnion, *God the Word* (but not the God-head) *is & is called trulie man▪* and contrarie, *man* (but not the manhood) *is and is called truly eternall God.*\n\nNo dignitie & eminence can be imagined greater than this, neither doth it agree to anie but to the flesh of Christ onely. Secondly, *Jt is the excellencie of gifts.* For these christs humanitie receiued without measure, that is, all whatsoeuer, and most great, and most perfect, that maie fall into a created and finite nature. Thirdly, *The office of the mediator,* to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur. Fourthly, *The honor and worship, which by reason of the Mediatorship, agreeth & is giuē to whole christ according to both natures,* keeping still, as was before saide, the difference of properties and operations in natures.\n\nNow whatsoeuer testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to proue that their *Eutychian transmutation,* and a third kind of communicating forged by themselues, that is, exequation or equalling of natures, all those testimonies indeed belong either *to the grace of vnion* of the natures, which is signified by *the communicating of properties;* or *to the grace of Christes Headship,* which compriseth the office and honour of the Mediatour, which are affirmed of whole Christ by waie of communicating: or *to the habituall grace,* that is, the created giftes, which Christ receiued without measure, which are properly affirmed of the flesh or humanitie. *These giftes* which are also called *graces, are not properlie effectes of the personal vnion,* as are the attributes or properties of the natures and office. First, *because they are communicated to the manhoode as well of the Father and the Holie Ghost, as of the Word or Sonne.* For he is said *to haue receiued of the Father the spirite without measure,* that is, aboundauntlie: likewise *to be annointed with the Holy Ghost.* And, if the giftes were effects of the vnion, it would follow of necessity, that the flesh was vnited not to the Son only, but to the Father also and the holy Ghost. Secondlie, *The vnion of the flesh with the Woord, was from the verie moment of the conception alwaies most perfect: But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection & ascension.* For hee was indeede *humble, weake, and contemned:* he was indeede *ignorant of some things:* he did indeede *encrease in wisedome, stature, and in fauour not with men onely, but also with God himselfe.* Thirdly, *The flesh, when it was in the state of humility, had not immortality or a nature not subiect to sufferings or the like, and yet remained it alwaies vnited with the Woorde.* Wherefore the habitual giftes or graces of the humanitie, for which it is also in it selfe reallie wise, mighty, iust, holie, follow not the personal vnion in respect of dependency, as the effect followeth and dependeth of this cause, but onely in respect of order: Because namely, the humane nature was first to subsist and bee, before it were enriched with giftes: and it subsisteth vnited to the *Woord* in the very first moment of the conception.\n\nBut *after what maner the humanitie is vnited vnto the Sonne of God,* hath beene said before. For by the special and miraculous working of the holy Ghost, in the womb of the virgine, of her blood was the flesh of christ formed, sanctified, and vnited according to subsistence, or personally vnto the *Woord.*\n\n## 4 Why it was necessarie, that the two natures should bee vnited in the person or subsistence of the sonne of God\n\nFor what cause Christ our Mediatour was to bee together both a true and perfect iust man, and true, that is, by nature GOD, hath beene declared of vs before in the common place of the Mediatour, in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures & operations in the same person. For albeit he suffred & died in the flesh, yet his passion and suffering would not haue that force and efficacy to redeeme, iustifie, & sanctifie vs, neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God.\n\n#### Of the Incarnation of the Word, the confession made by the Fathers of Antioch against Paulus Samosatenus, TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL\n\nWee confesse our Lord Iesus Christ begotten before all worlds of his Father, but in the last times borne according to the flesh of the Virgine by the holy Ghost, subsisting in one person onely, made of the celestiall God-head and humane flesh. Whole God, and whole man. Whole God also with his bodie but not according to his body, god. Whole man also with his God head, but not according to his God head, man. Againe, whole adorable also with his bodie, but not according to his bodie, adorable. Whole adoring also with his Godhead, but not according to his godhead, adoring. Whole increat also with his body, but not according to his body, increated. Whole formed also with his Godhead, but not according to his godhead, formed. Whole consubstantial with god also with his body, but not according to his body, consubstantiall: as neither also, according to his Godhead he is coessentiall with men: but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead. For when wee say hee is according to the spirit consubstantiall with God, wee doe not say hee is according to the spirit coessentiall with men. And contrarily, when wee affirme him to bee according to the flesh consubstantiall with men, we doe not affirme him to bee according to the fleshe consubstantial with God. For as according to the spirit he is not consubstantial with vs▪ (For according to this he is consubstantial with God:) So of the other side he is not according to the flesh coessentiall with god: but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct & diuerse one from the other, not to bring in a diuision of one vndiuided person, but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh; so we affirme and worship those as vnited, which make to the manner of the vndiuided vnion or composition.\n\n#### Vigilius Lib. 4. against Eutyches\n\nIf there be one nature of the Word & the flesh, how then, seeing the Word is euery where, is not the flesh also found euery where? For when it was in the earth, it was not verily in heauen: and now because it is in heauen, it is not verily in the earth: and in so much it is not, as that as touching it wee looke for Christ to come from heauen, whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion, either the Word is cōteined in place with the flesh, or the flesh is euery where with the Word, where as one nature doth not receiue any contrarie or diuers thing in it selfe, and it is a thing diuerse and far vnlike, to be circumscribed in place, and to be euerie where: and seeing the Word is euerie where, and the flesh is not euerie where; it is apparent, that one and the same Christ is of both natures, and is euerie where as touching the nature of his Godhead, but is not eueriewhere as touching the nature of his manhood: is created, and hath no beginning: is subiect to death, and cannot die: the one he hath by the nature of the Word, whereby hee is god▪ the other by the nature of his flesh, whereby the same God is man. Wherefore that one son of God, and the same made the sonne of man, hath a beginning by the nature of his flesh, and hath no beginning by the nature of his Godhead: was created by the nature of his flesh, and was not created by the nature of his godhead: circumscribed in place by the nature of his flesh, and not conteined in any place by the nature of his Godhead: is lower also than the Angels by the nature of his flesh, and is equal with the father according to the nature of his God-head: died by the nature of his flesh, and neuer died by the nature of his Godhead. This is the Catholique faith and confession, which the Apostles deliuered, the martyrs established, and the faithfull hitherto holde and mainetaine.\n\n*Now haue wee in few wordes expounded those articles of the Apostolique creede, which intreate of the person of Christ; and haue withall declared in the exposition thereof; those things which are necessarie for vs to knowe, both of the diuinitie of Christ, and of his humane nature, which was taken by the* Word *of the seede of Dauid, vnited personally with the Word by the vertue of the holy ghost, and begotten in maruelous nanner of the Virgines substance.* And it was requisite not to suffer that any sinne should passe or bee deriued into his substance, *1.* Because hee was to satisfie for sinne. *2.* Because it was not conuenient or meet that the Woorde the sonne of God, should take a nature defiled with sinne.\n\nTo beleeue *then* in the son of God conceiued by the holy ghost, *is to beleeue 1.* That he was made man after a marueilous manner, and that hee was made one Christ of a diuine and an humane nature. *2.* That hee being so holily conceiued and borne doth purchase for vs the right and power to bee the sonnes of God. *Because this person is sufficient & able to recouer for vs our lost righteousnes, and to bestowe it on vs. For hee is vnited with the Worde, that is, hee is true and naturall God and man, such as the Mediatour ought to bee. Hee will also performe this, because he was borne to this end, euen to sanctifie vs. Of al these euerie one of vs may certainlie collect and conclude, That* this Christ is our Mediatour. And the reason of this collection and consequence is: Because by this, that he is the only begotten Sonne of God, it is manifest that Christ is true God, consubstantial, coeternal, and equall with the Father. By his holy conception and natiuitie, it is also manifest that hee is true man, and that perfectly iust, and vnited with the God-heade or Woord: and such a one was it requisite our Mediatour should be.\n\n[^1]: Two natures in Christ.\n[^2]: Christ true man and of our kinde and nature."},{"number":119,"title":"OF CHRISTES HVMILIATION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[37],"paragraphs":[],"clauses":[],"items":[],"text":"The course of order requireth, that now consequentlie we expound and declare those Articles, which treat *of the office of Christ:* and first of al, *of his humiliation or humbling,* which is the former part of Christes office, whereunto belong these Articles, *Hee suffered vnder Pontius Pilate, was crucified, dead, buried, descended into hel.* After we haue expounded these, we wil come vnto the rest of the Articles which speake *of his glorification;* which is the other part of Christs office.\n\n## HE SVFFERED VNDER PONTIVS PILATE\n\nI *Beleeue in Christ which suffered,* that is, I beleeue, 1. *That Christ frō the verie moment of his conception susteined calamities & meseries of al sorts for my sake.* 2. *That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake.* 3. *That he felt the horrible and dreadfull wrath of God, thereby to make recompence for mine and others sinnes, and to appease his ire and wrath against mankind.*\n\nThese two are different, To beleeue that christ suffered, and to beleeue in Christ which suffered. For that is to haue onely an historical faith of Christes passion, neither to repose anie confidence in him: but this is to beleeue, not onlie that Christ suffered, but also to repose and place our trust and confidence in Christs suffering and Passion."},{"number":120,"title":"OF CHRISTES PASSION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[37,38,39],"paragraphs":[],"clauses":[],"items":[],"text":"*The Passion of Christ onelie doth followe next his conception and natiuitie.* 1. *Because in his Passion consisteth our saluation.* 2. *Because his whole life was a Passion, suffering, and calamitie.* Yet notwithstanding many things maie and ought to be obserued out of the storie of the whole race of his life on earth. For that 1. *doth shew This person to be the promised Messias,* seeing in him concur and are fulfilled all the Prophecies. 2. *That storie is a consideration or meditation of that humility or obedience, which hee perfourmed vnto his Father.*\n\nThe chiefe questions of Christes Passion are these.\n\n1 *What Christ suffered.*\\\n2 *Whether he suffered according to both natures.*\\\n3 *What was the impellent cause of Christes Passion.*\\\n4 *What the final cause or end thereof.*\n\n## 1 WHAT CHRIST SVFFERED\n\n*By the name of Passion* is vnderstoode the whole humiliation, or the obedience of his whole humiliation, all the miseries, tormentes, ignominies, paines and grifes, vnto all which Christ was subiect, and obnoxious, as wel in soule as in body, from the point of his natiuity, vntill the howre of his death & resurrection. *Mat.* 26.38. *My soul is very heauy euen vnto the death.* Mat. 27.46. *My God, my God, why hast thou forsaken me?* Isa. 53.4. *Surelie he hath carried our sorrowes.* But principally *by the name of Passion is signified the last act of the humiliation, and pains of Christ: the chiefe part of which his pains and dolours was in his soule,* wherein hee felt the ire and wrath of God against sinne: *which also was the cause why he so trembled and shooke at death, & was so faint-harted in his death, whereas other Martyrs of Christ haue susteined stoutlie and couragiouslie extreme torments.* For the torments & punishments of others haue no proportion with the torments and punishments of Christ. For others, as *Stephen, Laurence,* and the like, susteined only corporall paines and torments: but were vpheld within by the holy ghost. But Christ suffered the paines both of body & soule. For *he suffered first our infirmity,* that is, the infirmities of humane nature: *he hungered, thirsted, was wearie, was stroken with sadnesse and griefe.* 2 *Hee suffered pouertie.* Luk 9.58. *The sonne of man hath not whereon to lay his head.* 3 *He suffered infinite iniuries, contumelies, slaunders, layings in wait for him, backbitings, reproches, blasphemies, annihilating, and contempt.* Psalm. 22.7. *I am a worme, and not a man.* Isay. 53.2. *He hath neither forme nor beutie: when wee shall see him, there shall bee no forme that we should desire him.* 4 *Hee suffered the Tentations of the diuel,* Mat. 4.1. *&* He. 4.15. *He was in all thinges tempted in like sort.* 5 *Hee suffered the death of the bodie, and that reprochefull and contumelious, euen the death of the Crosse.* 6 *He suffered the most grieuous torments of soule, that is, he found the sense and feeling of the wrath of God against sinne to be laide on him.* Hereof it was that he cried with a loude voice, *My God, why hast thou forsaken me?* as if he should saie, why doost thou not driue and put away from me so great torments? For he signifieth by those words not a diuulsion or separation of his Godhead from his manhood, but the differring and delaying of help and succour. We see then what and howe great thinges Christ hath suffered for vs, which are therefore proposed vnto vs and sette before our eyes, to giue vs to consider 1. *The history it selfe of Christs passion agreeing with Gods sacred oracles, and prophecies.* 2. *The cause or fruites of Christes Passion.* 3. *His example, that wee are also to enter into eternal life, and heauenlie glorie, by death, as did Christ:* and these three thinges are especially to be considered in Christs Passion.\n\nObiection *There is no proportion betweene temporal punishment and eternal. Christ suffered only temporal paines and punishmentes. Therefore he could not satisfie gods iustice.* Aunswere. There is no proportion betweene temporall, and eternall punishment, if they bee considered as beeing both in the same degree and in the same subiect. Question. *But how may the raunsome of one person answere for the sins of an infinit number of men?* Aunswere. It may, and that for these two causes. 1. Because he is true God which suffered. Obiection. *But god cannot die and suffer.* Aunswere. God cannot suffer, in that he is God; Or further, we graunt, that Christ was not God, in that he suffered, & died. Obiect. *Christ is not God in that he suffered, Therefore it is false which is saide,* Acts 20.28. *That God hath purchased the Church with his owne bloode.* Ans. This was spoken by a communicating of the properties, but this was in the person, not in the nature: that is, That person which is God and man, purchased the Church. *The communicating of properties* is, to attribute that to the whole person, which is proper vnto one nature; and this is attributed in a concrete voice, not in an abstract: because the concrete voice signifieth the person, in which are both natures, and the property of that nature, whereof some thing is affirmed. But the abstract name signifieth the nature which is in the person, but not the person. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not bee affirmed of the whole person, so that propertie it selfe be in the person. But contrarie, of the abstract name onely the properties of that nature are affirmed, vnto which they properly belong. As of the God-heade, (which is the abstract name) no propertie of the man-hoode maie be affirmed, but onelie the properties of the God-heade; because the God-heade signifieth not the person which hath both natures, but onelie the diuine nature it selfe. But of God (which is the concrete name) the properties not of the God-head only, but of the manhood also may be affirmed, because God signifieth not the diuine nature, but the person which hath both the diuine nature, and humane.\n\nThe second cause, why the raunsome of one person may aunswere for the sinnes of an infinite number, is *the grieuousnesse of his punishment, because hee suffered that which wee should haue suffered for euer.* His Passion therefore is equiualent to euerlasting punishment; yea it surpasseth it; For, that God should suffer, is more, than, that all the creatures shoulde perish euerlastinglie.\n\n## 2 According to which nature Christ suffered\n\nCHRIST suffered not according to both natures, neither according to his God-head, but according to his humane nature onely, both in body and soule. For his diuine nature is immortal. Now he so suffered according to his humanity, that by his death and Passion he made satisfaction for infinite sinnes of men.\n\nQuestion. *But why could not his God-head suffer?* Answere. Because it is not changeable: neither can that, which is life it selfe, dy. This susteined & vpheld the humane nature in paines, & after death restored it to life. Obiection. *God purchased the Church with his owne bloode.* Actes 20.28. *Therefore the god-head suffered.* Aunswere. It doth not follow, because an argument from the concrete (which is, God) to the abstract (which is, the God-heade) is if no consequence. Againe, the kind of affirmation is altered. *God is said to haue died, by a figure of speech, which is Synecdoche* (vsed whē we signifie the whole by a part, as whole Christ, by, God,) *and by a communicating of the properties.* But when it is said, *The god-head died,* that admitteth no figure, as beeing a meere abstract. The concrete signifieth the subiect or person hauing the nature or forme: But the abstract signifieth the bare nature and forme onelie. Wherefore the argument doth not follow. A man is compounded of the elementes, and is corporeal: Therefore his soul also is corporeal. This cannot follow; Because al things agree not to the forme, which agree to the subiect; the soule is the forme of man, man is the essentiall subiect of the soule. Wherefore neither doth it follow. Christ, God, died: Therefore Christs God-heade died. For, from the concrete to the abstract the reason doth not follow.\n\nChrist therefore suffered according to his humane nature onelie, making a sufficicnt and most perfect satisfaction thereby for our sins. Which his satisfaction is made ours by applicatiō, which is double. *The one from god, who iustifieth vs for christs merit, & maketh vs to cease from sin. The other from our selues who by faith apprehend & applie vnto vs Christs merit by being fully persuaded that God for the ransome of his Son doth pardon vs our sinne.* Nowe that there was another nature in christ, which nether suffered nor died, is proued by these testimonies, *Joh.* 2.19. *Destroie this Temple, & in three daies I wil raise it vp again.* 1. Pe. 3.18, *was put to death concerning the flesh, but was quickned in the spirit.* Reu. 1.18. *I was dead: and behold J am aliue.* Ioh. 18. *I haue power to laie downe my soule, and power to take it vp againe.*\n\n## 3 The causes impellent, or motiues of Christs Passion\n\n1 *THE loue of God towardes mankind.* Ioh. 3.16. *So God loued the world, that he gaue his onlie begotten Sonne.* 2. *The mercy of God towards men fallen into sin.* 3. *The wil of God to reuenge the iniurie of the Diuel, who in reproch and despite of God auerted vs from him, and maimed the image of God in vs in despite of the creator.*\n\nBut here it maie be demaunded *whether Christ fulfilled the Lawe or no;* and secondly if he did, *why then hee shoulde suffer so bitter a Passion?* Whereunto we aunswere first, that he fulfilled the Law. 1. *By his righteousnes in obseruing it.* 2. *By satisfaction in suffering punishment for our sinnes, who had transgressed it.* Both which are most perfect. Nowe to the second demand then, *why if Christ fulfilled the law, was he so grieuously punished of God, seeing punishment is the wages of sinne, and sinne was not in him, who neuer committed anie?* We answere, that it was not for himselfe, but for vs that hee was punished. Reply. *A righteous man ought not to be punished for the vnrighteous.* Aunswere. True, *except first he voluntarilie offer himselfe for them.* Secondly, *except he willinglie do suffer in such sort for them, as that he yeelde a sufficient ransome and payment.* Thirdly, *except he haue the power of recouering himselfe out of the punishment once suffered.* Fourthly, *except he be able to bring to passe that they also, for whom he offereth himselfe to satisfie, leaue off to transgresse and sinne hereafter.* Fifthly, *except he bee of the same nature with them for whom he satisfieth.*\n\nIf such a satisfier bee substituted, there is nothing committed against the iustice of God: for in so suffering, both are saued, both he that suffereth, and they for whome hee suffereth. Now such a suretie, and satisfier was Christ, who is not onelie man, or of the same nature with vs; but wee are also his members, & when the whole suffereth punishment, the members also and partes are punished. And for this coniunction of ours with Christ our head, the Apostles commonly say *that he suffered in Christ.*\n\n## 4 The final causes or ends of his Passion\n\nThe first final cause or end of his passion is, *That his passion might bee a sufficient ransome for our sins,* or the redeeming of vs. 2. *The manifesting of the loue, goodnes, mercie, righteousnes of God, while he punnisheth his sonne for vs.* The chiefe finall causes then are, *Our saluation, and the glorie of God.* To the former belongeth the knowledge of the greatnesse of sinne, that we may knowe how great an euil sinne is, and what it deserueth: and further to knowe that death is not now pernicious and hurtfull to the Godly, and therfore not to bee feared. To the latter belongeth our Iustification, wherein all the benefites are comprehended, which Christ merited, by dying, & euen our deliuery from death, which hee bestoweth vpon vs. Obiection. *If hee haue satisfied for all, then al should be saued.* Answere. He satisfied for al, as touching his satisfaction, but not as touching the application thereof, al not applying it vnto them. Wherefore hee hath satisfied for al, but doth not deliuer all, but only those who by faith applie it. And those he deliuereth, 1. *Because the Father ordeined him to this,* or because the Father will. 2. *Because the Son willingly offereth himselfe.* 3 *Because this ransome is sufficient.*\n\n### SVFFERED VNDER PONTIVS PILATE\n\nMention is made of Pilate in Christs passion, 1. *Because Christ would receiue from him a testimony of his innocencie,* that thereby we might knowe that he was pronounced innocent by the voice of the iudge himselfe. 2. *Beecause it was requisite that he should be solemnly cōdemned, that we might know that hee,* though innocent, was notwithstanding condemned, that we might not be cōdemned, as also he sustained death, that we might be freed from it. 3. *That wee might be aduertised of the fulfilling of the Prophecy.* Gen. 49.10. *The scepter shall not depart from Judah, nor a Law-giuer from betweene his feete, vntill Shilo come.* For then was the Scepter taken from Iudah, when Christ was a little after condemned of Pilate a Romane gouernour, of whom before he was absolued. This circumstance therefore is diligently to be cōsidered *in Christs passion,* that we may know him to be the Messias: because al conditions are fulfilled in him, which are required in the Messias. Whereof this Prophecie, *of the taking away of the Scepter from Judah,* was one. 4. *That we might know that Christ was condemned of God himselfe also, and therefore that hee satisfied God for vs.* For the head and gouernour of ordinarie iudgement is God himselfe. Wherefore Christ was not to haue beene priuily taken away by the Iewes, neither to be drawen to death by tumult, and disorderlie, but by lawefull order, and iudgement, and by inquisition made concerning all the accusations of Christ, God would haue him, first *to be examined,* that his innocencie might appeare; Secondly *to be condemned,* that it might appeare that hee beeing before pronounced innocent, was now condemned not for his owne fault, but for ours: and that so his vniust condemnation might be insteed of our most iust condemnatiō. Thirdly, *to be put to death,* both that the prophecies might bee fulfilled, and also that it might appear, that both Iewes & Gentils did put Christ to death.\n\n### CRVCIFIED\n\nI *Beleeue in Christ Crucified,* that is, I beleeue Christ did vndergo this punishment, and this curse of the Crosse for my sake, and that he was made obnoxious for my sake to Gods curse, which I, and we all deserued, a type also of which curse, was the death of the Crosse cursed by God himselfe.\n\nNow for three causes would God haue his Sonne suffer the punishment of so ignominious a death. 1 *That we might knowe, The curse due for our sinnes to haue laine vpon him,* & so should be stirred vp to greater thankefulnesse, considering how detestable a thing sinne is, so that it could not be expiated or satisfied for, but with the most bitter and most opprobrious and shamefull death of the onely begotten Sonne of God. 2 *That it might be an exasperating of the punishment,* and so wee so much the more confirmed in a true faith, when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt, & euen our punishment also and curse, according to that, *Cursed is euerie one that hangeth on tree,* Deut. 21.23. Gal. 3.13. 3 *That the trueth might answere according to the types and figures,* & so we might know the types to be fulfilled in Christ. For, 1 *The sacrifices which shadowed the sacrifice of Christ were hung vpon trees,* thereby to signifie, that Christ should be fastned on a tree, and accomplishing his sacrifice, offer a holy sacrifice vnto his Father. 2 *The sacrifices being lifted vp on high before they were burned, did signifie* the exalting and listing vp of Christ on the Altar of the Crosse. 3 *The same was shadowed in Isaack.* who being laid on wood, was to haue beene sacrificed of his Father. 4 *The brasen Serpent,* which Moses set vp vpon a pole in the wildernesse, *depainteth this kind of punishment.* Christ himselfe interpreted of himselfe this type of the brasen Serpent. *Joh.* 3.14.\n\n### DEAD\n\nI *Beleeue in Christ dead,* that is, I beleeue Christ, not onely to haue suffered extreame torments for my sake, but also death it selfe, & hath by his death obtained for me remission of sinnes, and reconciliation with God, & consequently also the holy Ghost, who beginneth in me a new life, that I may againe bee made the Temple of God, and at length attaine vnto euerlasting life, wherein I shall woorship and magnifie God for euer."},{"number":121,"title":"OF CHRISTS DEATH","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[40,41,42,43,44],"paragraphs":[],"clauses":[],"items":[],"text":"The chiefe Questions hereof are.\n\n1 *How Christ is said to haue bin dead.*\\\n2 *Whether it was requisite and necessarie that Christ should die.*\\\n3 *What are the fruits of Christs death.*\n\n## 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD\n\nIt is needful to moue this question, because of the heretikes, who haue depraued the sense of this article. Marcion *denied that hee died indeed; as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ, and all those thinges which hee did vndergoe for vs, to haue bin but imaginarie, and that hee onely seemed to bee as a man.* Nestorius *separated the two natures in Christ, neither would haue the sonne of God, but man onely to haue died. Doe not boast thou Jewe* (saieth Nestorius) *thou hast not crucified God. The* Vbiquitaries *beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead, as that only in this the humanitie differeth from the Godhead, that the humanitie hath by an accident, whatsoeuer the Godhead hath by and of it selfe. Hereof it commeth, that they imagin that Christ was in the time of his death, yea when hee was inclosed in the Virgins wombe, in heauen and eueriewhere, not onely as touching his Godhead, but with his bodie too.* This is it which they call *the forme of God.*\n\nWherefore against all these wee affirme that *Christ died truely and corporallie,* euen by a true diuulsion & separation of his soule from his bodie, so that not onely his soule and body were not together euerie where, but were not together in one place. Mat. 27.50. *Thē Jesus cried again with a loud voice & yeelded vp the Ghost.* Mar. 15.37. *Jesus cried with a loude voice, and gaue vp the Ghost.* Luk 23.46. *Father, into thy hands I commend my spirit. And when hee had saide these words, hee gaue vp the Ghost.* Iohn. 19.30. *Hee bowed his head and gaue vp the Ghost.* But yet this is further to be added, *that although his soule was separated from his bodie, yet the Word notwithstanding did not forsake neither bodie nor soule,* but remained neuerthelesse ioyned both to bodie and soule, and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie. Obiection. *Why then cried hee,* Mat. 27.46. *My God, my God, why hast thou forsaken mee?* Aunswere. Because of his delay and differring of help and succour. For the two natures in Christ ought not to haue beene diuelled or sundered; because it is written, *God hath purchased the Church with his owne bloude.* And hee was to be the sonne of God, who shoulde die for our sinnes, that hee might bee a sufficient price for them. Hereby also it doth clearely appeare, that *The vnion of both natures in Christ is no Vbiquitie.* For the soul being separated from the bodie, was not in the graue with the bodie, and by a consequent, not eueriewhere, because that which is euerie where can neuer bee separated. Obiection. *But, as vertue, that is his diuinitie is saide to haue gone out of him: so also hee gaue vp the Ghost.* Aunswere. There is a dissimilitude in these: Because the diuinity remaining vnited with the humane nature, yet did worke abroade without it. The soule did depart from the bodie. The reason of this dissimilitude is; because the act of his diuinitie is increate and infinite, but the act and power of his soul finite and created.\n\n## 2 Whether it was requisite and necessary that Christ should die\n\nIt was requisite and necessarie that Christ should die, 1. *In respect of the iustice of God,* that so his iustice might be satisfied which required the death of men, by whom it was violated. For the hurting & offending of the greatest good is to bee expiated with the greatest punishment, or with the vtmost destruction of nature, that is, with the death of the giltie condemned for sinne, according to that, *Rom.* 6.23. *The wages of sinne is death.* Now it was requisite that the sonne of God should die, that hee might bee a sufficient ransome for our sinnes. For no creature coulde haue sustained such a punishment, as should haue beene equiualent to eternall punishment, and yet withall should haue beene temporal. Obiection. *They haue deserued eternall punishment, whosoeuer are not reconciled to God by Christ.* Therefore *the soules ought not to be separated from their bodies, that they might suffer eternal damnation.* Aunswere. It dooth not followe▪ but this rather, That therefore both bodie and soule must bee together, that they maie suffer it, which at length shall so come to passe.\n\n2 *Jn respect of gods truth,* that the truth of GOD maie bee satisfied. For GOD threatned and denounced death, when euer wee sinned: which denouncing was to bee fulfilled, after sin was once committed. And this is that commination or threatning pronounced by God himselfe, *Gen.* 2.17. *In the daie that thou eatest thereof, thou shalt die the death.* Obiection. *But Adam did not presently die.* Aunswere. Truely he died spirituallie eternal death, and now was dead: *I hard* (saith he, *Gen.* 3.10.) *thy voice.* There was a terrour in him, and a feeling of Gods wrath, a strife with death, the losse of al the giftes both of body and mind. But there followed the equity, moderation, and lenitie of the Gospell. For God had not expressely saide, that hee shoulde certainelie die wholy, and that presently. For so had hee perished for euer. Wherefore the Sonne offered a mitigation and lenifieng, raised him vp to a new life, that stil notwithstanding he should remaine subiect to the corporal death, which yet should not be deadlie and pernicious vnto him.\n\n3 *In respect of the promise made to the fathers,* both by words, as in *Isa.* 53.7. *He is brought as a sheepe to the slaughter, and as a sheepe before the shearer is dum, so openeth he not his mouth:* & by sacrifices, wherby god promised that christ should dy, & dy such a death, as should be an equiualēt price for the sins of the whole world. This could not be the work of any meere creature: but of the son of god only, and therefore it was requisite & necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection. *Then they doe not satisfie gods iustice, who are punished, because their punishment is endlesse and eternall.* Answere. They satisfie by eternal punishment. Replie. *So then might we also be deliuered from the curse by our selues.* Aunswere. So then shall wee neuer bee deliuered, but shall susteine punishment eternall, which is without ende.\n\nOut of this which hath beene saide we may draw this doctrine. 1 *That sinne is most of all to bee eschued of vs, which could not bee expiated but by the death of the sonne of god.* 2. *That wee ought to bee thankefull to the sonne of god, for this his so great a benefit of vnspeakable grace & fauour bestowed vpon vs.* 3. *That all our sinnes, how many, how great, and how-greeuous soeuer they be, are expiated and done awaie by the death alone of Christ.*\n\n## 3 The fruit of Christs death\n\n*The fruite & cōmoditie of Christs death* is the whole work of our redemption. 1. *Justification or remission of sinnes,* because the iustice of God requireth that God should not punish a sinner twise: but hee hath punished our sinnes in Christ: Therefore hee will not punish againe the same in vs. 1. Iohn. 1.7. *The bloud of Jesus Christ purgeth vs from all sin,* as well originall, as actuall, as well of fact or doing what we should not, as of omission, or not dooing what we should. The cause of this effect is the death of Christ. 2. *The gift of the Holy ghost, & through his working, regeneration, & a new life:* because Christ by his death hath not onely obtained for vs pardon for our sinne, and reconciliation with god; but also the gift of the holy Ghost, that by his working and vertue the old man might bee crucified with Christ, that is, that by the Holy Ghost through the efficacie of Christs merite & our engraffing into him, our corrupt and as yet not regenerated nature might bee abolished in vs: and that of the contrarie, righteousnesse might be begunne in vs, the image of God, destroied by the Diuel in vs, might bee restored, and wee by the same spirit moued to shew & yeelde all thankefulnes for so great a benefite. 1. *Cor.* 1.30. *Christ is made vnto vs righteousnesse, wisedom, sanctification, and redemption.* Col. 2.10. *Ye are compleat in him.*\n\n*The death of christ* is the impellēt or motiue cause in effectuating our regeneration, in two respectes. 1. *In respect of god: because for the death of christ god pardoneth vs our sinne, and giueth vs the holie ghost.* Galat 4.6. *Because yee are Sonnes, god hath sent forth the spirite of his Son into your harts, which crieth Abba Father.* 2. *In respect of vs also* it is an impellent cause: because they who apprehend Christs merit by a true faith, and apply his death vnto themselues, for them it is vnpossible to be vnthankfull. For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God: for regeneration, or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs, nor the benefite of regeneration from the benefite of iustification: All who are iustified are also regenerated and sanctified; And all who are regenerated, are also iustified. Obiection. 1. *Pet.* 1.3. *The Apostle attributeth our regeneration to Christes resurrection: why then is regeneration here attributed to his death?* Aunswere. It is attributed vnto Christes death as touching his merite: for hee merited regeneration for vs by dieng. And it is attributed to Christes resurrection in respect of the applieng of it; for by rising from the dead he applieth vnto vs regeneration, and giueth vs the Holie Ghost. 3. *Eternal life* is also the fruit of Christs death. *Joh.* 3.16. *God so loued the woorld, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue euerlasting life.* 1. Iohn 5.11. *GOD hath giuen vnto vs eternall life, and this life is in his Sonne.*\n\nObiection. *Jf Christ died for vs; why then die we too? For hee should not die, for whom another hath alreadie died: otherwise the satisfaction would seeme double.* Aunswere. He, for whom another hath died should not dy, as thereby to satisfie, that is, so that his death should be any merite or satisfaction: but there are other causes why we must die. For wee die, not to satisfie the iustice of God, but by death, as a meane, to receiue those giftes, which Christ by his death hath merited for vs. For this our temporal death is, 1. *An admonition of the greatnesse of sinne.* 2. *A purging and cleansing of vs.* For by death are purged out the reliques and remaines of sinnes in vs. 3. *A translating into eternal life.* For by corporal death is the passage of the faithfull made into eternall life. Reply. *If the cause be taken away, the effect is takē away, but the cause of death in vs, which is sin, is taken awaie by Christ: therefore the effect also, which is death it selfe, ought to be taken awaie.* Ans. Where al cause is taken awaie, the effect also is taken awaie: but in vs all cause of death is not taken awaie, as concerning the purging out of sinne: albeit it bee taken awaie, as touching the remission of sinne. Or we maie aunswere vnto the Minor proposition, That sinne is indeede taken awaie, as touching the guilt, but it is not taken away as touching the matter of sinne, which as yet remaineth.\n\n### AND BVRIED\n\nThe causes of Christes buriall are, 1 *That we might knowe that hee was dead indeed.* For the liuing are not buried, but the dead only. And hither belong some parts of the storie penned by the Euangelists, as, *that christ was pearced with a launce, that he was taken downe from the Crosse, that he was annointed & wrapt in linnen clothes.* For as by the touching & feeling of him, by his eating & appearing after his resurrection we gather that he did indeed rise again: so of the other we collect that he was indeede dead. 2 *That the last part of his humiliation, whereby hee did debase himselfe for our sakes, might bee accomplished.* That was his burial, in which his body was as well cast into the earth, as any other dead corps. A dead body is indeed void of sense and feeling: but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth, as it is said: *To dust shalt thou returne.* And as Christes resurrection from the dead and death, is a part of his glore: so his burial, that is, the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation. 3 *A certaine type was to be fulfilled.* It was foretolde by the type of Ionas remaining 3. daies in the Whale, That the Messias should be buried. Therefore for the fulfilling of this type he ought also to be buried, and to remaine vntill the third day in the graue. 4 *He would be buried, that he might not be afraid of the graue,* but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie: and therefore shall wee bee raised out of the graue, albeit we die & giue vp the Ghost. 5 *That we might knowe how we are indeed deliuered from death. For in his death, a testimonie and record whereof is his buriall, consisteth our saluation.* 6 *That it might be apparent and manifest, as concerning his resurrection,* euen that hee was able indeede to rise againe, and to shew that hee hath ouercome death, and that his resurrection was not imaginarie, but the resurrectiō of a reuiuing corps. 7 *That we beeing spirituallie dead, that is, to sin, might rest from sinne.* Rom. 6.4. *Wee are buried with Christ by Baptisme into his death, that like as Christ was raised vp from the dead by the glory of the father, so we also should walke in newnesse of life.*\n\n### HE DESCENDED INTO HEL\n\nI Beleeue in Christ who descended into Hel, that is, I beleeue that Christ for me sustained in his soule infernall & hellish pains & tormentes, & that exceeding ignominie which is due vnto the wicked in Hell: that thereby I might not descend into hell, and that I might neuer bee forced to suffer them, all which otherwise I should suffer in hell eternallie: but that of the contrarie rather I might ascend with Christ into heauen, and there enioie with him exceeding happinesse and glory for euer and euer. This is the vse and profite of this Article of Christes descension into hel. Now wee are a little more at large to declare, what is the meaning of that Article, or *what is properlie that Descension of Christ into hell.*\n\n*Hell in Scripture is taken three waies.* For it signifieth, 1. *The graue.* Genesis. 42.38. *Then yee shall bring my graie heade with sorrowe vnto hell.* Psalm. 16.10. *Thou wilt not leaue my soule in Hell: neither wilt thou suffer thy holy one to see corruption.* 2. *The place of the damned.* As in the storie of the rich man and Lazarus. 3. *The paines of hell,* that is, the terrours, and tormentes of the soule and conscience. *Psal.* 116.3. *The griefes of hel caught me.* 1. Sam. 2.6. *The Lord bringeth downe to hel and raiseth vp, that is, into exceeding* pains and torments, out of which afterwards he again deliuereth. In this third sense is it taken in this Article: for it cannot be vnderstoode of the graue, because there goeth before, *He was buried.* If anie say that this latter Article is an exposition of the former, hee saith nothing. For as often as two speeches expressing the same thing are ioyned together, so that the one is an exposition of the other, it is meete that the latter bee more cleare and open than the former: againe, it is not likely in this so briefe & succinct a confession, that the same thing should be twise spokē in other words. Neither cā this place be vnderstood of the place of the damned; *For Christ said, Into thy hands I commend my spirit;* & to the Theef, *This day shalt thou be with me in Paradise:* as if he should saie, This day shalt thou be with me, as touching my soule, in Paradise, that is, in the place of euerlasting saluation or happinesse, where thou shalt, being deliuered from al tormentes, enioie most pleasaunt quiet and repose. This is not to bee vnderstoode of the Godheade of Christ, as if that shoulde bee the same daie together with the soule of the Theefe, in Paradise. For the God-head is and shall bee euery where. But *thou shalt be in Paradise with me,* euen whom thou seest hanging on the crosse.\n\n*The descension of Christ therefore into Hell signifieth,* 1 *those extreme torments and griefes, which christ suffered in his soule:* namely the wrath of God against sinnes, and that such, as the damned feele, partly in this life, & partlie in the life to come. 2. *The Exceeding and extreme ignomine and reproche, which christ suffered.* That Christ suffered these thinges, is prooued by the Testimonie of Dauid before alleaged, *The griefes of Hell caught mee:* which is sayde of Christ in the person of Dauid. There are other the like sayings, whereby the same is prooued. Isa. 53.10. *The Lord would breake him and make him subiect to infirmities. Mat.* 26.38. *My soule is verie heauie, euen vnto the death.* The same doo those his vexations also shewe in the garden, when *he swet blood.* Isai. 53.6. *The Lord hath laid vpon him the iniquitie of vs all.* Therefore hee crieth out, *Mat.* 27.49. *My God, my god, why hast thou forsaken mee?* The same is proued also by this reason, euen because hee ought to suffer not onlie in body, but in soule to, for vs, that hee might also redeeme our soules.\n\nObiection. 1. *The articles of faith ought to be vnderstood properlie.* Aunswere. True; except an article, beeing taken according to the proper signification, be disagreeing from other places of scripture. But this Article of Christs descension into Hell, beeing taken properlie, is much repugnant to that saying of Christ, Iohn. 19.30. *It is finished.* For if Christ fulfilled and finished all the parts of our redemption on the Crosse, there was no cause why hee should descend into Hell, that is, vnto the place of the damned.\n\nObiection. 2. *Hee descended into Hell, and that by a locall descension* (as the papists affirm) *to deliuer the Fathers thence.* Answere. 1. Wee denie that christ descended locallie into Hell: and that for this reason. *Jf christ did locallie descend into Hell, hee descended either as touching his Godhead, or as touching his soule, or as touching his body: Not as touching his Godhead:* For that is euerie where: *Not as touching his soule,* because he saith, *Father, into thy handes I commend my spirite.* Replie. *But hee might also bee in the hand of his Father, that is, in his Fathers protection, euen in Hell: According to that* Psalm. 139.8. *If I lie downe in Hell, thou art there: that is, there also will god haue care ouer mee, and there also will hee keepe me, that I perish not.* Answere. One place enterpreteth another: for he had said before vnto the Theefe: *This daie shalt thou be with mee in Paradise,* that is, in the place and state of the blessed, where both are free from these paines; that is, hee speaketh of felicity and liberty, which is not in Hell. Whereupon also it is clear, that Christ spake this to the Theefe, not of his God-head, but of that, which suffered, which was his soul. For the godhead was with the Theefe, neither did Christ suffer or was deliuered as touching his God-heade, but as touching his soule. Lastly, *Christ descended not into Hell locally as touching his bodie,* because his body was in the graue, neither rose from any other place, but from the graue. It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell. Aunswere 2 *Albeit it were true that Christ descended locally into Hell: yet hee shoulde not haue descended for this cause which they imagine, as namely to deliuer the Fathers.* Which also is prooued by this reason: *If Christ descended locally into Hel, he descended either to suffer or to deliuer: Not to suffer;* because now all thinges were finished on the Crosse: as christ himselfe also hanging on the Crosse said, *Jt is finished. He descended not to deliuer the Fathers;* 1 *Because he did this before, in suffering for them on earth.* 2 *Hee did the same by the power and efficacie of his God-heade, from the verie beginning of the worlde,* not by the descension of his soule or bodie into Hel. 3 *The Fathers were not in Limbo;* Therefore they could not be deliuered thence. As it is saide, *Luk.* 16.46. *Betweene you and vs there is a great gulfe set, so that they which would go from hence to you cannot; neither can they come from thence to vs.* And in the same place, *Lazarus* is said *to bee in Abrahams bosome,* not in Limbo. *The soules of the iust are in the hand of God.*\n\n3 Objection. *Christ indeede did not descend into Hell, either to suffer or to deliuer, but (as some wil) to shewe the Diuell and Death his victorie, and so to strike a terrour into them. Which, they say, is confirmed by that place of Peter.* 1. Pet. 3.19. *By the which he also went & preached vnto the spirits that are in prison, which were in time passed disobedient.* Answere. That for this cause Christ descended into Hell, is not found in scripture: & that place of Peter is thus to be vnderstood, *Christ went,* that is, beeing sent from the beginning of the Father vnto the Church, *by his spirite,* that is, by his God-head, *and vnto the spirites that are now in prison,* that is, in Hell, *hee preached in time passed, when as yet they liued & were disobedient,* namely before the flud, and in the time of Noah, inuiting them to repentance. So is also another saieng of Peter to be vnderstood, 1. *Pet.* 4.6. *The Gospel was also preached vnto the dead.* That is, vnto those which are now dead, or were then dead, when Peter wrote this, and who then liued when the Gospel was preached vnto them. Reply. *Christ descended into the lowest partes of the earth,* Ephes. 4.9. *Therefore to Hell.* Aunswere. Into the lowest partes of the earth, that is, into the earth, which is the lowest part of the world. This interpretation is prooued by the scope and drift of the Apostle, who maketh in that place an opposition of christs great glory, & his great humiliation. But were it so, that these places, which some alleage for to establish this opinion, were to be vnderstood of a locall descension of Christ into Hell, yet would they not make for them, but rather for the papists, who teach, That christ preached vnto the Fathers in Hell, and thence deliuered them. Now if these testimonies help not the Papists, muchlesse wil they helpe them. For it *is certaine, that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell.* This opinion indeed is not impious or vngodly, & is approoued by manie of the Fathers: but yet I leaue it, because it is not grounded on anie firme reasons: and contrarie reasons are at hand, easie to be had. For 1. *Christ himselfe said (which testimonies haue now often beene recited) This daie shalt thou bee with mee in Paradise: Father, into thy hands I commend my spirite:* Againe, *It is finished.* 2. *Jf hee descended to triumph, this Article should bee the beginning of his glorification:* But it is not likelie that Christ tooke the beginning of his glorification in hell. For it is apparent by the opposition of the Article following, That christes Descension was the lowest degree of his humiliation: And yet I confesse withall that christ stroke a great terrour into the Diuels: but that was by his death, whereby hee disarmed and vanquished the Diuel, sin, and death."},{"number":122,"title":"THE THIRD DAY HE ROSE AGAINE FROM THE DEAD","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[45],"paragraphs":[],"clauses":[],"items":[],"text":"I Beleeue that Christ shooke off death from himselfe, quickened his deade body, reunited his bodie vnto his soule, restored vnto himselfe a blessed, celestial, and glorious life, and that by his owne proper power.\n\nThe chiefe Questions of christs resurrection are, 1 *Whether Christ rose againe.* 2 *How he rose.* 3 *For what cause he rose.* 4 *The fruit of his resurrection.*\n\n## 1 WHETHER CHRIST ROSE AGAINE\n\n*That Christ rose againe,* is prooued by the testimonies of Angels, weomen, Euangelistes, Apostles, and other Saintes, who after his resurrection sawe him, felt him, and talked with him. And wee were to beleeue the Apostles in respect of the authority which they had from heauen, although they had not seene him.\n\n## 2 HOW CHRIST ROSE\n\n*CHRIST rose, first by his owne power,* euen by his Godheade. *John* 2.19. *Destroie this temple, and in three daies I will raise it vp againe.* Ioh. 10.18. *I haue power to laie downe my soule, and haue power to take it vp againe.* Ioh. 5.21. *As the Father raiseth vp the dead and quickeneth them, so the Sonne quickeneth whom he will.* Obiection. *But the Father raised him,* Rom. 4.24. *Therefore hee raised not himselfe.* Aunswere. The Father raised the Sonne by the Son himselfe, not as by an instrument, but as by another person of the same essence and power with the Father. The Sonne is raised of the Father by himselfe: Himselfe hath raised vp himselfe by his spirite. Secondlie, *Jesus Christ true God and man rose according to that nature according to which he suffered,* namelie according to his humane nature, euen the true humane nature, and the same in essence and properties, and that not deified, but glorified, al infirmities thereof beeing done away. *Luk.* 24.39. *Behold my handes and my feete: for it is I my selfe: handle me, and see me: for a spirit hath not flesh and bones as yee see mee haue.* And truely nothing else coulde rise againe, but that which had fallen. The same bodie therefore which fell did rise againe: which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour, who should merit for vs a communicating and participation of those benefits, which we had lost by sin, & who should restore the same vnto vs, and applie them to euerie one. Againe, except Christes fleshe hadde risen, neither shoulde ours rise. Thirdly, *Christ did rise truly and indeed, so that his soule did truelie and indeede returne vnto his bodie,* and he did truely come foorth, euen out of the graue also, in despite of the watchmen, they beeing withal amased and stroken therewith. Fourthly, *he rose the third daie, as it was foreshadowed in Jonas:* and because that type of Ionas was so fulfilled; thence it certainly followeth, that this Iesus is the Messias promised vnto the Fathers.\n\n## 3 FOR WHAT CAVSE HE ROSE\n\n*Christ rose* 1. *In respect of the prophecies which were vttered of his resurrection. Thou shalt not leaue my soul in the graue: neither shalt thou suffer thy holy one to see corruption;* Psa. 16.10. And Isai. 53.10. *When hee shall make his soule an offering for sinne, hee shall see his seede, and shall prolong his daies. He shall see of the trauaile of his soul, and shal be satisfied.* Matth. 12.39. *No signe shall bee giuen vnto it, saue the signe of the Prophet Jonas: For as Jonas was three daies, & three nightes in the Whales bellie: so shall the sonne of man bee three daies and three nightes in the heart of the earth.* Matth. 17.23. *They shal kill the sonne of man, but the third day shall he rise againe.* Ioh. 20.9. *As yet they knew not the Scripture, that hee must rise againe from the dead.* 2. *He rose, for his Fathers and his owne glorie.* Rom. 1.4. *Declared to be the son of God by the resurrection from the dead.* Ioh. 17.1. *Father, glorifie thy Sonne, that thy sonne maie also glorifie thee.* 3 *For the worthinesse and power of the person that rose. For* first, *Christ is the beloued and onlie begotten Son of God.* Ioh. 3.35. *The father loueth the sonne, and hath giuen al thinges into his hand.* Secondlie, *Christ is true God and autor of life.* Ioh. 10.28. *I giue vnto them eternall life, and they shall neuer perish, neither shall any pluck them out of my hand. It had beene absurd then that hee should not bee raised, who giueth life to others.* Thirdly, *Christ is righteous in himselfe, and satisfied for our sinnes which were imputed to him.* Now where sin is not, there dooth not death raigne any more. 4 *In respect of the office of the person who rose. For* first, *the Mediatour, who was true God and man, should raigne for euer.* 2. Sam. 7.13.14. *I wil stablish the throne of his kingdome for euer: J will bee his father & hee shall bee my son.* Psa. 45.6. *Thy throne O God is for euer & euer: the scepter of thy kingdome is a scepter of righteousnesse.* Psal. 89.3. *I haue made a couenaunt with my chosen: I haue sworne to Dauid my seruaunt: Thy seede will I stablish for euer, and set vp thy throne from generation to generation.* And againe, *I haue sworne once by my holynes, that I will not faile Dauid, saieng, His seede shall endure for euer, and his throne shall bee as the sunne before mee. Hee shall be established for euermore as the Moone.* Ezech. 37.23 24. *They shall bee my people, and I will bee their god: And Dauid my seruaunt shall bee king ouer them, and they all shall haue one sheephearde.* Dan. 7.27. *The kingdome and dominion, and the greatnes of the kingdome vnder the whole heauen, shall bee giuen to the holy people of the most high, whose kingdome is an euerlasting kingdome, and al powers shall serue and obey him.* Luk. 1.33. *Of his kingdome shall bee none ende.* Secondly, *The Mediatour, who was to bee our brother and true man, should euer make intercession for vs,* and as an euerlasting Priest appeare for vs before God. Psa. 110. *Thou art a Priest for euer, according to the order of Melchisedech.* Rom. 8.34. *It is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God: and maketh request for vs.* Thirdly, *The Mediatour, which is to bee true man, should bee Mediatour both by his merit & by his efficacie or power.* For it sufficed not, that hee died for vs: but hee was furder to bestow through his power his benefites vpon the Church and vs all, who by dying or by his death, had obtained for vs righteousnes, that is, the Holy Ghost, life and glorie eternall. For both belong vnto the Mediatour, who therefore obtaineth them for vs by his intercession and death, and in whom also the same benefites are therefore placed by the Godhead, that hee should make vs partakers of them. Ioh. 1.16. *Of his fulnesse haue al wee receiued.* Neither ought it to seeme any maruell, that Christ doth bestow the same benefites on vs, which hee obtained of the Godhead by his death for vs. For a man may both obtaine a thing of one for another, and also bestow the same on him for whom hee obtained it. As be it that one maketh request for thee vnto the Prince for a gift of a thousand crounes: the prince doth this for his sake that requested it, and bestoweth also that gift on him, that he may bestow it on thee: hee then shall obtaine this gift for thee of the Prince, and withall shall bestow the same on thee. Now albeit Christ could haue bestowed the benefits of his death vpon vs by his Godhead, by the meanes wherof wee are iustified and regenerated, and beginne faith, and new life by the holy Ghost: yet notwithstanding, as God decreed, by man to raise the dead (for *by man came the resurrection.* 1. Cor. 15.21.) and by man to iudge the worlde; so also hath hee decreed to bestowe these giftes by Iesus, man, that the same might be and continue mediatour, who is true God and man. Therefore also it was requisite, that Christ should remaine for euer our brother and our head; & that we of the other side being engraffed into him by a true faith, shoulde alwaies remaine his members. Which thing al the testimonies doe confirme, which attribute an eternall kingdome vnto the seede of Dauid. For on that kingdome is our saluation grounded: and the kingdome of Christ the Sonne of Dauid could by no meanes haue been eternal, if his humane nature had continued in death. Obiection. *But in the old testament, before his incarnation, or humiliation, Christ without his humanitie, did bestow the same benefits on the Fathers, which hee bestoweth on vs in the new Testament, and was no lesse before the taking of flesh Mediatour, than since: also he did the same thinges before his comming, which he dooth after his comming in the flesh.* Ans. But neither had hee then doone those thinges, except hee should haue beene afterwards man, and haue continued alwaies man: so neither now should he doe the same, if hee did not reteine the nature which he tooke for euer. *John* 5.27. *The father hath giuen the sonne also power to execute iudgement, in that hee is the sonne of man.*\n\n5 *He rose for vs,* and that in three respectes. 1. *For our Justification.* Rom. 4.25. *our Lord Jesus christ was deliuered to death for our sinnes, and is risen againe for our iustification.* Now *the resurrection of our Mediatour was requisite, for our iustification,* first because, *except his punishment had beene finite, wee coulde not haue recouered out of euerlasting death, from which the Mediatour was so to deliuer vs,* as that hee shoulde vtterly ouercome it in vs. If then our Mediatour was vtterlie to vanquish and ouercome death in vs, hee ought then so to die, as to ouercome death first in himselfe, and so to fulfill indeede that which was foretolde. *Ose* 13.14. 1. *Cor.* 15.54. *Death is swallowed vp into victorie. O Death, where is thy sting? O graue, where is thy victorie?* Againe, *Except Christ had ouercome death, he could not haue bestowed his benefites on vs, which by his death hee had merited for vs;* neither should we knowe that hee had satisfied for vs; because, if hee had continued in death, it had beene a certaine argument that he had not satisfied, but was ouercome of death, & of the burdē of sin. For where death is, there is sinne: or if he had satisfied, & yet had remained in death, this had been contrarie to the iustice of God. Wherefore Christ was to rise, both that wee might knowe, that hee had promerited benefites for vs, and also that himselfe might applie the same vnto vs: that is, that by his merit and efficacy we might be perfectlie saued and iustified. 2. *Christ rose for our regeneration.* For iustification, or remission of sinnes sufficeth not, without the inchoation and beginning of a new life. 3. *For our saluation and glorification.* God wil by this meanes euerlastinglie quicken and glorifie vs, that beeing inserted and engraffed into the masse of his Son, that is, his humane nature, wee maie for euer bee carried of it, and out of it drawe life. For these causes it was necessarie, that Christ shoulde rise againe, that is, that his soul, which was laide downe from the body, should be againe ioined with the same body. For resurrection is nothing else, than a coniunction or reuniting of the same body with the same soule.\n\n## 4 What are the fruites of Christes Resurrection\n\nAll the causes of Christs Resurrection are not fruites of his Resurrection. And after a diuerse maner are the causes, and the fruites of his resurrection considered: and moreouer the benefites of Christ bestowed by his resurrection, are one way considered as causes of Christs resurrection, and otherwise as fruites of the same. For the Questions are diuerse, *Wherefore christ rose:* And, *What fruits Christs resurrection bringeth vnto vs.*\n\n*Furdermore the fruite of Christs resurrectiō of two sorts:* the one *respecting christ,* the other, *vs.* For first (as the Apostle sayth Rom. 1.4.) *Hee is declared by the resurrection to bee the Sonne of God:* euen the onely begotten and beloued Sonne of God, who is also God himselfe. Againe, Christs humane nature also was by his resurrection adorned with that glorie, which becommeth the nature of the Son of God. *The fruit of Christs resurrection which respecteth vs,* is of many sorts. But, to speake in general, *all the benefites of christes death are the fruites, which we receiue by his resurrection:* For Christes resurrection maketh, that his death hath his effect. Christ by his resurrection dooth applie vnto vs those benefites, which he merited for vs by his death, & by this means the same are the *benefits* both of his death & resurrection, *which are otherwise merited for vs, thā they ar bestowed on vs.* For *it was not necessarie that the verie act of meriting & deseruing should dure all the time both of the old and the new Church: but onely the act of bestowing or applieng the same,* and therefore it *was necessarie also that the Mediatour should be continually,* that hee might bestow those benefites on the Church, which hee was once to merite, for this can not bee doone without a Mediatour, and therefore neither can the Church be for one moment without a Mediator. In the old church Christ the Mediator did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come: nowe he bestoweth them on vs by the efficacie of his resurrection alreadie past.\n\nIt remaineth now that wee *in speciall* reckon the chiefe fruites, which the resurrection of Christ bringeth vnto vs. First then *by the resurrection of Christ wee know him to be the Messias, as in whom the prophecies were fulfilled.*\n\nSecondly, *We are confirmed and warranted by Christes resurrection,* 1. *Of his merit: That hee hath fullie and perfectlie satisfied for our sinnes.* For one onelie sinne, not being satisfied for, had withheld christ still in death. He was cast into such a prison, as that, except he had paied the vtmost farthing, he had not beene let goe: But he was let goe and dimissed: Therefore he paied the vtmost farthing. 2. *We are confirmed, of the application of Christes benefites, which could not haue been bestowed, if he had not risen:* For, as was said before, it was necessarie that the selfesame Mediatour, beeing man, should rise againe. *Joh* 7.39. *The holy Ghost was not yet giuen, Jesus was not yet glorified.* Wherefore wel saith Saint Paul, *Rom.* 4.25. *That Christ is risen again for our righteousnes,* that is, to confer and apply righteousnesse vnto vs.\n\nThirdly, *A fruit of christes resurrection is the gift of the holie Ghost, by whom christ regenerateth vs and giueth vs eternal life.* Before time the Godlie were also endued with the holie Ghost, and regenerated, but more sparingly than nowe in the newe Testament, and yet both by the force and vertue of his resurrection. For the holy Ghost, by whose vertue and operation onely wee are regenerated, cannot be giuen but by the resurrection and ascension of christ.\n\nFourthly, *We must also ascribe and attribute it vnto christes resurrection, that hee preserueth vs by his perpetuall and applied righteousnesse,* that hee beginneth in vs eternal life, and so dooth also ascertaine and assure vs of the consummation and accomplishment of eternall life, whereof wee cannot bee certaine except wee haue the beginning thereof: and the beginning we should not haue, except we had the holy Ghost.\n\nFiftlie, *The resurrection of our bodies is the fruite of christes resurrection,* 1. *Because christ is our Heade, and wee his members.* Now it is expedient for the Heades glorifie, that the members bee glorious. Christ indeede shoulde bee by himselfe, though hee had no members, or if his members continued in death: but hee should not be Head: because he is not heade but in respect of his members: Neither shoulde hee bee a king without a kingdome, according to the nature of correlatiues, whose verie beeing dependeth vppon necessarie relation which one hath to the other: and according to the nature of correlatiues a glorious head doth require glorious members, and such as are correspondent vnto it. 2. *Because if Christ be risen, he hath also abolished sinne: If he hath abolished sinne, either hee hath abolished his own sin, or ours: but not his owne, therefore ours. If he hath abolished our sin, he hath abolished death also:* For, if the cause be taken awaie, the effect likewise is taken awaie. *The wages of sinne is death.* Further, if he hath abolished death, and that by a sufficient satisfaction for our sinnes, which satisfaction hee hath shewed and declared by his resurrection to bee sufficient: it is certaine that his resurrection is a most certaine testimonie of our resurrection: for he hauing perfourmed a sufficient satisfaction for the sinnes of his members, the members cannot remaine in death. But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members. Therefore Christes resurrection is also an argument of the perfect resurrection of his members. 3. *As the first Adam receiued blessinges for himselfe, and all his posteritie, and lost the same from all: So Christ the second Adam receiued life and al other giftes for himselfe and others,* and therefore also will communicate eternall life with vs. 4. *Seeing the same spirite dwelleth in vs which did in Christ, hee shall woorke also the same in vs, which in our Head he did.* For the spirit is alwaies like, neither dooth he woorke in the Head, and sleepe in the members. Therefore seeing Christ hath raised himselfe vp by his spirite for the dead, he wil verilie also raise vs vp. For if hee raised himselfe vp beeing dead, much more shal he bee able beeing aliue to raise vs vp. 5. *Because Christ is man: for execept hee were man, we shoulde haue no hope of the resurretion of our flesh. For by man came resurrection.* 1. Cor. 15.21. Obiection. 1. *Then the wicked shall not rise againe: because christes resurrection is neither an argument, nor the cause of the resurrection of the wicked, but of the godlie onelie.* Aunswere. There be other causes for which the wicked shal rise again: euē for the iust iudgement of God, whereby he hath appointed them to eternall paines. For the same thing maie haue moe effectes, and diuerse causes. Obiection. 2 *These are the benefites of his death: therefore not of his resurrection.* Aunswere. They are of his death: as by it he deserued them; of his resurrection, in respect of the application of his benefites. Hee beeing rich was made poore, and beeing poore was made rich againe, that he might enrich vs. Obiection 3. *The effect is not before the cause. The cause of these benefites which is his resurrection, was not before the first resurrection: therefore neither the effect, that is, the benefites themselues.* Aunswere. The resurrection was not, as touching the accomplishment thereof, but in the counsell of God and in efficacie and vertue, it was in the olde Testament. For then also were men receiued into fauour, they were endued with the holie Ghost, and receiued the other benefits: but for and by the Mediator which was in time appointed to be humbled and glorified.\n\nThe last, though not the least fruite of christes resurrection is, *The consummation and perfecting of all his benefites, and the glorifieng of his church.* For christ did therefore die, and is therefore risen, and hath therefore perfectlie deliuered vs from sinne: that wee may bee ioint-heires with him of his kingdome. *Coloss.* 1.18. *Hee is the first borne of the dead.* Rom. 8.17. *Wee are the heires of God, and heires annexed with Christ. He shal conforme vs and make vs like vnto himselfe, because we liue by the same spirit, whereby he dooth.* And this spirite is not vnlike himselfe. *Rom.* 8.11. *Jf the spirite of him, that raised vp Jesus from the dead, dwell in you: he that raised vp Christ from the deade, shall also quicken your mortall bodies, because that his spirit dwelleth in you.* Ioh. 14.3. *I wil come againe, and receiue you vnto my selfe, that where I am, there maie yee bee also.*\n\nNow in this we obserue, That *the whole humiliation of the Mediatour doth not dure for euer.* For it was enough that hee suffered once: but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming, endureth for euer. *Christ therefore rose,* that is, by his owne proper vertue and power brought againe and returned his soule vnto his bodie, that both soule and bodie might bee deliuered from al ignominie and infirmitie; and be adorned with immortalitie and perfect glorie; That is, 1. *Hee recalled his soule vnto his bodie.* 2. *But both yet beeing now glorified and freed from infirmities.* 3. *By his owne proper power he receiued his soule.* I beleeue then that Christ is raised from the dead, that is, that he therefore rose againe from the dead, that hee might make vs partakers of his righteousnesse, sanctification, glorification, which hee purchased for vs by his merite. Seeing therefore Christ is risen, it is manifest that hee is declared to bee the Sonne of God, and as touching his humanitie, is endowed with that glory, which becommeth the nature of the Sonne of God: and further that he endueth vs also with his spirite, regenerateth vs by the vertue of his spirite, and wil at length consummate and perfect the new life begun in vs, and make vs compartners of the same his glory, felicity, and euerlasting life."},{"number":123,"title":"HE ASCENDED INTO HEAVEN","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[46,47,48,49],"paragraphs":[],"clauses":[],"items":[],"text":"*Christs Ascension into heauen, is a locall, true and visible translation and remoouing of Christs bodie into that heauen, which is about all visible heauens, to that light which is not to be come vnto, to the right hand of God, where he now is and remaineth, and whence he shall returne to iudgement.*\n\nThe chiefe Questions *of Christs Ascension into heauen.*\n\n1 *Whither, or to what place, christ ascended.*\\\n2 *How he ascended.*\\\n3 *Wherefore he ascended.*\\\n4 *What is the difference betweene christs Ascension & ours.*\\\n5 *What are the fruites of christs Ascension.*\n\n## 1 WHITHER CHRIST ASCENDED\n\nIesvs Christ, man, when he was together with his Disciples in Bethania fourty daies after his resurrection; after he had often prooued and confirmed his resurrection, his true fleshe, and humanity vnto his Apostles, ascended, in their sight, into heauen. *Heauen in Scripture signifieth,* 1 *The aire.* 2 *The Skieye region, and celestiall Spheres.* 3 *The place of the blessed,* which is that space immense, most lightsome, glorious, without and aboue the whole world and the visible heauen: where God sheweth himselfe to the blessed Angels and men, where is prepared the seat of our blisse with Christ and the Angels. *God is said to dwel there,* because there dooth his glorie especially appeare vnto the blessed Angels & men. It is called *the new world, paradise, the bosome of Abraham.* This heauen is not euerie where. *Luk.* 16.26. *Betweene you and vs there is a great gulfe set, so that they which would go from hence to you, can not; neither can they come from thence to vs.* In this third signification is heauen here taken. *Christ* then *ascended into Heauen,* that is, was caried vp into the place of the blessed. *Act.* 2.2. *The Holie Ghost came from Heauen in the day of Pentecost,* 2. King. 2.11. *Elias was taken vp into Heauen.* 2. Cor. 12.2. Paul maketh mention *of the third Heauen.* Coloss. 3.1. *Seeke those thinges which are aboue, where Christ sitteth at the right hand of God.* Nowe, that Heauen is so to be taken in this place, is prooued both by the former testimonies, and also by that saying of christ. Ioh. 14.2. *In my fathers house are many dwelling places,* that is, many mansions, in which we may dwell and remaine. Likewise, this of the Apostle, *Phil.* 3.20. *Our conuersation is in Heauen.* Obiect. *But we conuerse on earth: Therefore Heauen is in the earth.* Auns. *Our conuersation is in Heauen,* first, *in respect of the hope, & certaintie we haue thereof.* Secondly, *in respect of the inchoation or beginning which we haue here of that heauenlie life, which is to be consummated in the world to come.* Into this heauē, that is, into the house of God & al the Blessed christ ascended, because *he ascended far aboue all Heauens.* Eph. 4.10. *He was made higher than the heauens.* And Steephen witnesseth *Act.* 7.56. *Behold I see the heauens open, & the son of man standing at the right hand of God.* Hee saw with his bodily eies, endewed from aboue with a new seeing force & sharpnesse, beyond and through all the visible Heauens, Christ in the same humane nature, in which he had bin annihilated and humbled. *Act.* 1.11. *He was taken vp into Heauen.* God would therefore haue vs knowe the place whereinto Christ ascended, 1 *That it might be apparant that Christ is true man, and that hee vanished not away, but did continue, and shall continue for euer true man.* 2 *That we might know whither our cogitations were to be conuerted, and where we ought to inuocate and call vpon him,* and that so Idolatrie might be auoided. *That we might know our dwelling place into which christ wil bring vs, and in which we shal conuerse and dwell with Christ.*\n\n*Wherefore Christs ascension is a local, true and visible translation or remoouing of Christs bodie from earth into heauen, which is aboue all visible heauens, to the light that none can attaine vnto, to Gods right hande, where hee now is, and whence hee shall come to iudgement.* Act. 1.11. *Hee shal so come, as yee haue seene him goe into heauen.*\n\n## 2 Howe Christ ascended into Heauen\n\n*Christ ascended into Heauen, first, not simplie, but in respect of his humane nature onely,* & that the very same, *which was borne of the virgin, dead, buried, and which rose againe.* Obiect. 1 *He that euer is in heauen, did not ascend into heauen, for then he should haue beene some time out of heauen. But the Sonne of man euer was in heauen; Therefore he did not ascend.* Auns. Hee that euer was in heauen, as touching that whereby he was euer there, that is, his Diuinity, did not ascend; and so we grant Christ according to his Diuinity not to haue ascended: for that was before in Heauen: & as when Christ was on earth, the same did not therefore leaue heauen: So when hee is now in Heauen, his Diuinitie doth not therefore depart from vs. Obiection. 2 *That which descended, did also ascend. His Diuinity did descend. Therefore it did also ascend.* Aunswere. The signification of descending is not here proper. His diuinitie is said to haue descended, that is, to haue opened & manifested it selfe in a place where before it had not. 2 *He ascended locally or bodily,* that is, truly going from one place to another. He translated his human nature frō a lower place, by a reall & most proper translation or remoouing: which could not haue bin don, if he had bin in body euery where. 3 *He tooke or lifted vp his humane nature into heauen, and by his proper power and vertue entered into the possession of heauenly glory.* Obiect. 3. *That which is not in any place is euerie-where. Christ is not in any place, because he is ascended aboue and beyond the visible heauen, beyond which there is not any place: Therefore Christ is euerie where.* Ans. First we deny, *the same to bee euerywhere, which is not in any place.* For the highest or fardest heauen is not in any place, neither yet is it euery-where. But this is spoken of a natural place, which is defined to be the superficiall extremitie of a bodie, compassing and conteining so any thing within it, as it selfe also is compassed & conteined within another. Secondly, then we say, *that Christ is not in any naturall place, but in a place supernaturall,* which doth contein, but is not it selfe conteined: and such a supernaturall place is beyond the visible heauen: but what manner a thing that supernaturall place is, is not learned by the discourse of mans wit and reason, but only by a celestiall viewe and beholding, which the Angels enioy in heauen. But that *Christ did ascend locally,* these places of the Scripture conuince, *Matth.* 16.11. *Ye shal not haue me alwaies.* Ioh. 16.7. *If J go not away, the comforter will not come vnto you.* Ioh. 6.62. *What then, if ye should see the Sonne of man ascend vp, where he was before?* Act. 1.9. *While they beheld he was taken vp.* Likewise, *He was taken vp into heauen.* Coloss. 3.1. *Seeke those thinges which are aboue, where Christ sitteth at the right hand of God.* Of these it followeth, that Christs humane nature is finite, and doth change place, and therefore is not eueriewhere. For to be euery where, and to change place, are contradictorie. And therefore also his God-head, which alone is infinite, eternall, and euerie-where, is not said to chaunge place. But here the *Vbiquetaries* seeke a shift, that they may not be hurt by this weapon; *That which changeth place is not euerie-where; Christs body changeth place. Therefore that is not euery-where.* They grant the Maior of this Syllogisme to be true taking the wordes after one manner: but here they contend that the words are taken after a diuerse manner: As *that Christs bodie is euery-where, that is, after the manner of maiestie, or in manner as it is a maiesticall bodie; it changeth place, in manner of a naturall bodie, or as it is a naturall bodie.* But they escape not a contradiction by this cauil. For the diuerse maner which taketh away a contradiction must not fall into the same and be all one with the words themselues, for the clearing of which they are brought. For so is it made a meere *tautologie,* or speaking of the same thing, & a begging of that which is in questiō, as if I imitating them should say, *This aire is light, according to the manner of light, and it is darcke, as touching the manner of darcknesse:* Againe, *This man is poore as touching the manner of pouertie, and is rich as touching the manner of riches.* Thus is the same affirmed of the same. For the manner of pouerty is nothing else but pouertie, and the manner of riches nothing but riches. So likewise these manners which they faign and imagin in the Maior proposition are altogether the same with the things which are affirmed. That is, the same in them is affirmed of the same, & so these maners are that in which lyeth the cōtradiction. For they say, *Christs bodie is euerie where, according to the maner of maiestie,* Beeing demaunded what they mean by *maiestie,* they aunswere, *omnipotencie,* and *immensitie.* To saie then, *Christes bodie is euerie where as touching the manner of maiestie, not as touching the manner of a natural bodie,* is no thing else, euen by their owne iudgement, than, Christes bodie to bee euerie where according to the manner of immensitie, or infinity, and not to bee euerie where according to the manner of finitenesse. Now they trimlie take awaie the contradiction by thus distinguishing. For the manner of immensitie, is nothing else but immensitie: and immensity, and to bee immense, are both affirmed of the same. Wherefore as these are contradictorie, to be euerie where, & to change place, or, not to bee euerie where; so are these also contradictorie: *The same bodie to bee immense and to bee finite, immensitie and finitenesse to agree vnto the same;* or, *the same bodie to be euerie where, or immense according to the maner of immensity or maiestie, and not to be euerie where but to change place, and to bee finite according to the manner of finitenesse or a natural bodie.* Wherfore it is manifest, which was before also confirmed, That *Christ ascended locallie,* and that therefore this Article is to be vnderstoode *of Christs local ascension.*\n\n4 Obiection. *Contraries or opposites ought to bee expounded after the same maner, that the contrarietie and opposition maie be kept: But these Articles, Hee ascended into heauen, Hee descended into hel, are opposed one to the other: Therefore as the Article of Christes descension is taken in a figuratiue meaning, that is of his great humiliation, so ought also the Article of his Ascension to bee taken of his great maiestie, not of any local motion.* Aunswere. We Aunswere first vnto the Maior. Opposites are to bee expounded after the same maner, except it be disagreeing from the articles of faith, & from other places of scripture. But this article the scripture it selfe vnderstandeth *of a locall Ascension.* Act. 1.11. *He shall so come, as ye haue seene him go into heauen.* 2 Wee denie the Minor. For these two articles are not opposed. *For his ascension into Heauen is not the furdest degree of his glorie, as his descension into hell is the furdest degree of his Humiliation. But the furdest and highest degree of his glorie is his sitting at the right hand of the Father.* Therefore as touching this article, of his sitting at the right hand of his Father, we grant the Maior. For vnto this article is the descension into Hel opposed, whereupon also the Scripture dooth not interpret properly but figuratiuely, these two articles *of Christes descension into Hell,* and *of his sitting at the right hand of his Father.* 3 *If christs ascension be constered of any equalling of his manhood with his God-head, all the other articles concerning the true humanity of christ shalbe vtterly ouerthrown.* Fourthly, *Christ ascended visiblie into Heauen.* For his assumption and taking away from his Apostles was conspicuous and apparant to the sight. *Act.* 1.9. *While they beheld he was taken vp. And they beheld him ascending vp so long, vntil a cloud tooke him vp out of their sight.* Fifthly, *He ascended by the power and vertue of his God-head, as also, by the same he rose.* Acts. 2.32. *This Jesus hath god made being exalted by his right hand,* (by his diuine power) *Lord and Sauiour.* Sixtly, *Hee ascended, when he had conuersed on earth fourtie daies after his resurrection, and that therefore,* 1 *That hee might assure men of his resurrection, & of the truth of his fleshe.* Act. 1.3. *To whom also he presented himselfe aliue after that hee had suffered by many infallible tokens.* 2 *That he might instruct his Disciples, and recall into their minds that which he had spoken before, and farther ad some other things:* and so might make not them onely, but vs also certaine of his resurrection, & of the trueth of his flesh, or humane nature. Seuenthly, *He so ascended, that he returneth not before the daie of iudgement.* Act. 1.11. *Hee shall so come as yee haue seene him go into Heauen.* Act. 3.21. *Whom the Heauens must contain vntill the time that all things be restored.* Obiection. *But christ promised that hee would bee with vs vnto the end of the woorlde.* Aunswere. Hee is with vs in that spirituall vnion whereby we his members are ioined to him our head. And further he speaketh of his whole person, to which hee attributeth that which is proper vnto the God-head. In like manner he saith before his passion, when as yet hee conuersed on earth with his Disciples, *John.* 14.23. *J and my Father will come vnto him, and will dwell with him:* this hee speaketh as touching his God-head, which was and is in heauen, & as the Father is with vs, so is hee: otherwise wee might reason also thus, *J go awaie,* saith Christ: Therefore he is not at all with vs. But it is attributed improperly to his other nature, namely to his humanitie, that he abideth with vs, in respect of that personall vnion, which is the secret & wonderful indissoluble vniting and knitting of the two most diuerse natures of Christ, diuine & humane, into one person, so that these two natures, being in such wise linked & conioined, absolue the essence of Christs person, and one nature should be destroied, if it were sundered from the other; both notwithstanding reteining their peculiar and seuerall properties, whereby one is distinguished from another. Therefore of no force is this Obiection. *In Christs person the two natures are ioyned in vnseparable vniō. Therefore wheresoeuer Christes Godhead is: there also must his humanity needes bee.* For these two natures remaine in such sort ioyned and vnited, that their propertie remaineth distinct, and neither is turned into other. Replie. *Those two natures, whereof one is not, where is the other, are sundered, neither remaine vnited, but are separated. In christ are two natures, whereof one, which is his humanitie, is not where is the other, which is his godhead. Therefore the two natures in christ are not vnited but separated.* Aunswere. The Maior is true being vnderstood of two finite natures, but not of those whereof one is finite, and another infinite For the finite nature can not be at once in moe places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeede consider and obserue in christ. For his humane nature which is finite, is but in one place; but his diuine nature, which is infinite, is both in christs humane nature, and without it, & euen euerie where. Reply. *There must notwithstanding be made a separatiō in another part, where the humane nature is not, though there be no separation where it is.* Aunswere. Not at all; Because the Godhead is whole & the same in the humane nature and without it. Gregory Nazianzene saith, *The Word is in his temple, and is euerie where, but after a speciall maner in his temple.* Reply. *If christs humane nature bee not adorned with diuine properties, it followeth that there is no difference betweene christ and other saints. For no other difference can bee found, but the equalling of his manhood with his god-head. For the difference betweene christ and the Saints, either is in substance & essence, or in properties: But not in substance: Therefore in properties.* Answer. We deny that there is any difference between Christ and the Saints either in substance, or in properties, or giftes: for this enumeration or reckoning is not perfect & complete. There is wanting a third difference, whereby Christ is distinguished from all the Saintes, namely the secret personall vnion of both natures. Reply. *Phil.* 2.9. It is said, *God hath giuen him a name aboue euerie name.* Aunswere. 1 *God hath giuen him such a name, that is, together with his godhead:* For as the godhead, so the properties of the godhead were giuen him of the Father. 2. *God gaue such a name to him, that is, to christ, man, by personal vnion, not by anie exequation or equalling of both natures.* By these three obiections it appeareth, that *the Vbiquetaries* (of whome these thinges are brought) *fall into foule errors.* First, *into the errour of Nestorius, because they sunder the vnited natures in christ.* Secondly, *into the error of Eutyches, because they confound the same natures.* Thirdlie, *They disarme vs of those weapons, wherewith we shoulde fight against Arrians and Sabellians.* For they doe fouly eneruate and weaken all those places, which prooue Christes diuinity, by drawing them to the equalling of his humane nature with his diuine.\n\nBut wee are to obserue in how many respectes Christ is said to be present with vs. First, *he is present with vs by his spirite and God-head.* Secondly, *he is present as touching our faith and confidence wherewith we behold him.* Thirdlie, *he is present in mutual dilection and loue,* because he loueth vs, and we him, so that he doth not forget vs. Fourthly, *he is present with vs in respect of his vnion with humane nature,* that is, in the coniunction of the soule with the body. For the same spirit is in vs and in him, who ioyneth and knitteth vs vnto him. Fiftlie, *hee is said to bee present with vs in respect of that hope, which wee haue of our consummatiō,* that is, that certain hope which we haue of comming vnto him.\n\n## 3 Wherefore christ ascended into Heauen\n\nCHRIST ascended, first, *for his owne and his Fathers glorie.* For, 1. *He was to haue a celestiall kingdome: therefore hee might not abide in earth.* Eph. 4.10. *He that descended, is euen the same that ascended, farre aboue al heauens, that hee might fill all thinges.* 2. *It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed,* as being the members of that Head: which could not haue bin done in earth.\n\nSecondly, *Hee ascended in respect of vs,* and that for foure causes. 1. *That hee might gloriously make intercession for vs, namely by his vertue, efficacie and wil.* For it is the will of the Father and the Son, that his oblation and sacrifice shoulde bee for euer of force for vs, and so by making intercession for vs, he should apply his benefites and the merites of his death vnto vs: vnto which application was required his whole glorification, the partes whereof are his Resurrection, Ascension, and Session at the right hand of the Father. Obiection. *He made intercession for vs also on earth.* Aunswere. This intercession was made, in respect of the intercession to come. For of that cōdition he made intercession before, that, hauing accomplished his sacrifice on earth, he should present himselfe for euer a Mediatour in the celestial Sanctuarie. 2. *That we might also ascend, and might be assured of our ascension.* Ioh. 14.2. *I wil prepare you a place. In my fathers house are manie dwelling places;* that is, places to abide for euer: for hee speaketh of continuing. 3. *That hee might send the holy Ghost, and by him gather, comfort, and defend his church from the Diuel vnto the worldes end.* Iohn 16.7. *If I goe not awaie, the comforter will not come vnto you.* Obiection. *Hee gaue the holie Ghost both before, and after his resurrection. Wherefore hee went not for that cause awaie, as to send the holie ghost.* Aunswere. *Hee had giuen him indeede before, but not in such plentifull manner as in the daie of Pentecost.* Againe, *that sending of the holy ghost, which was from the beginning of the world in the church, was done in respect of christ to come, who shoulde at length raigne in humane nature, and giue largelie and in aboundaunt manner the holie Ghost.* Before his Ascension hee gaue him not in such plentie, because of the decree of God, who purposed to do both by man glorified: And the sending of the holy Ghost was the chiefe part of Christes glorie. Therefore it is said, *As yet was not the holie ghost,* that is, the woonderfull and plentifull sending of the holy Ghost, because Christ was not as yet glorified. 4. *That he might promise for vs in the sight of God, that he would bring to passe, that we should no more offend.*\n\n## 4 What is the difference between christs Ascension & ours\n\nChrists ascension and ours agree, *Both in that it is to the same place, and in that also it is to be glorified.* But they differ. 1. *Because christ ascended by his owne power and vertue: wee not by our own, but by his.* Ioh. 3.13. *No man hath ascended into heauen* (that is, by his owne proper vertue) *but the Sonne of man.* We shal ascend by and for him. *John* 14.2. *J goe to prepare you a place.* And Iohn 17.24. *I wil that they which thou hast giuen me, be with mee euen where I am.* 2. *He ascended to be Head: We to be his members:* Hee to glory agreeable for the Head: and we shall ascend to glory fit for members. He ascended to sit at the right hand of the Father; we, to sit indeede in his, and his Fathers throne, but that onely by participation; not in the same degree and dignity with him. *Reuelat.* 3.21. *To him that ouercommeth, will I graunt to sit with me in my throne, euen as J ouercame, and sit with my Father in his throne.* Christ therefore ascended as Heade of the Church: wee shal ascend as members of this Head, that we maie be partakers of his glory. 3. *Christs ascension was the cause of our ascēsion, but it is not so of the contrarie.* 4. *Whole christ ascended, but not the whole of christ.* Because hee ascended as touching his humane nature onely, and not as touching his diuine, which also is on earth: *But the whole of vs shall ascend,* because wee haue onely a finite nature: and that but one.\n\n## 5 What are the fruits of christs ascension\n\nThe chiefe fruites of christes ascension are: First, *His Intercession,* which signifieth, 1. *The perpetual vertue and strength of christes Sacrifice.* 2. *Both wils in christ, both humane and diuine, propitious and fauourable vnto vs,* whereby he will that for his Sacrifice we be receiued of his Father. 3. *The Assent of his Father approuing this his Sonnes will, and accepting of the value of his sacrifice as a ransome for our sins:* and as the Father receiueth vs, so doth he also. Obiection. *But before christes ascension, yea before his comming, there was intercession.* Answ. That depended of this, that is, it was made in respect of this intercession to come, as also the whole receiuing into fauour from the beginning of the woorlde. For hee, our Mediatour, made intercession before with this condition, that he accomplishing his sacrifice should appeare for euer in the heauenly Sanctuarie. *Heb.* 6.57. *Thou art a Priest for euer according to the order of Melchisedech.* And further, that intercession in the olde Testament was not such, as it is now in Heauen. For nowe hee wil haue vs receiued for his ransome already paied, which then was afterwards to be paied.\n\nThe second fruite is, *our glorification or ascension:* For seeing Christ our head is ascended, we are certaine that wee also shal ascend into heauen, as beeing his members. *John* 14.2. *I goe to prepare a place for you. And though I goe to prepare a place for you, J will come againe and receiue you vnto my selfe, that where I am, there maie ye be also.* Obiection. *But Elias and Enoch ascended before christ. Therefore christ is not by his ascension the cause of our ascension.* Aunswere. They ascended in respect of Christes ascension, which was to come. Christes ascension and glorification is the cause and example of our ascension and glorification, because except he were glorified, wee should not bee glorified. For the Father hath decreed to giue vs all thinges by the Messias, and hath put all thinges in his hands. And how should Christ haue giuen vs a kingdome, except himselfe first, as beeing the first borne, had taken possession thereof? But for this cause also he ascended into heauen, that hee might there raign. Therefore hee wil translate his citizens thither. And seeing we are his members, and he, our head, is already ascended, and glorified: Therefore shall wee also ascend, and bee glorified. *John* 12.26. *Where J am, there shall also my seruaunt bee.* And Iohn 14.3. *J wil receiue you vnto my selfe, that where J am, there maie yee be also.*\n\nThe third fruite is, *The sending of the holie ghost, by whome he gathereth, comforteth, and defendeth his church to the worldes end. Hee was giuen also to the godlie which were vnder the Lawe, before Christs ascension and comming.* But that was. 1. *Jn respect of this ascension and glorification of christ, which was then to come,* and whereof that sending and powring out of the holie Ghost is not a fruit onely, but also a part: and so in respect also of this sending, which was nowe after Christes ascension accomplished, the holie Ghost was giuen vnto the godlie in the olde Testament. 2. *Now after christes glorification it was giuen more aboundantlie, as in the daie of Pentecost.* That which also was foretolde. *Act.* 2.17. *And it shal be in the last daies, saith god, I wil powre out of my spirit vpō al flesh.* Now, that christ did not powre out the holie Ghost in such plentie before his ascension, that befel only, as before was said, in respect of the decree of God. For God woulde that the holy Ghost should be giuen by the Messias, as well man as God: wherefore man also was to be glorified, who shoulde do this. *John* 16.7. *Jt is expedient for you that J goe awaie: for if J go not away the comforter wil not come vnto you.*\n\nThere are other fruites also of Christes ascension. For 1. *it is a testimonie, that our sinnes are fully pardoned vs who doe beleeue.* For except he had suffered the punishment for sinnes, hee coulde not haue entred into the throne of God: For where sinne is, there is death also. *John* 16.10. *Hee shall reproue the world of righteousnes, because J goe to my father.* 2. *Jt is a testimonie that christ is indeede conquerour of death, sin, and the Diuell.* 3. *Jt is a testimonie, that we shal neuer be left destitute of comfort:* because hee therefore ascended, to send the holy Ghost, *John* 16.7 *Jf J go not awaie, the comforter wil not come.* Ephes. 4.8. *When he ascended vp on high, hee led captiuitie captiue, and gaue giftes vnto men* 4. *Jt is a testimonie that christ wil for euer defend vs,* because we know that our head is a glorious head, and placed aboue al principalities."},{"number":124,"title":"HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[50,51],"paragraphs":[],"clauses":[],"items":[],"text":"This Article differeth from the former. 1. *Because in this Article is declared the end of his ascension.* For Christ did therefore ascend into heauen, that hee might sit at the right hand of the father. 2. *Because christ sitteth alwaies at the right hande of the Father: but into heauen hee ascended but once.* 3. *Wee shal also ascend into heauen, but yet wee shall not sit at the right hand of God.*\n\nThe Questions *of christs sitting at the right hand of the Father.*\n\n1 *What the right hand of God signifieth.*\\\n2 *What it is, to sit at Gods right hand.*\\\n3 *Whether christ did alwaies sit at Gods right hand.*\\\n4 *What are the fruites of christs sitting at the right hand of the Father.*\n\n## 1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH\n\n*The right hande of God* signifieth, 1 *The omnipotency, or exceeding vertue of God.* Act. 5.31. *Him hath God lift vp with his right hand to be a Prince and a Sauiour.* 2 *It signifieth perfect glorie, perfect dignitie, and full diuine maiestie.*\n\n## 2 What it is to sit at Gods right hand\n\n*To sitte at Gods right hande, is to bee a person equall to God in power and glorie, by whom the Father woorketh immediately.* They commonly define it to bee, to raigne in equall power and glorie with the Father. That is true indeede of Christ: For he doth al thinges likewise as dooth the Father, and is indued with the same power with the Father, which also he exerciseth. But the Sonne hath alwaies so raigned: and the same agreeth also to the holy Ghost, *who yet is not said in the Scripture, to sitte, neither dooth sit at the right hand of the Father:* because the Father doth not gouern al thinges, especially his church, immediatly by the Holie Ghost, but by the Sonne. Wherefore this definition, which is commonly receiued, is not sufficient and perfect. Some confound his sitting, with his Ascension, & say it is all one. But first it is absurd that in so short a confession should bee an idle speaking of the same thing twise. 2 *This phrase of speech is taken from the custome of kings, who haue their assistants assessours, 〈◊〉 whom they commit the power of gouernment:* So *christ also is said to sit at the right hand of the Father,* because the Father will rule and gouerne by him immediatelie all things both in heauen and in earth. 3 *We also shall ascend, neither yet shall we sit at the right hand of God the Father.* Heb. 1.13. *For vnto which of the angels said hee at any time, sit at my right till I make thine enimies thy foot-stoole?* Muchlesse will God speake this vnto man. Obiection. But it is said, *Reuel.* 3.21. *To him that ouercommeth will J grant to sit with me in my throne.* Auns. We shall sit there by participation: where this must bee also granted, that the same is the throne of the Father and the Sonne. In the same throne many may sitte: but not in the same dignitie. And so christ will not giue that chiefe dignitie and glorie giuen him of his Father, vnto any other. Reply. *But to sit at Gods right hand, is also to liue gloriouslie and blessedlie: But this agreeth to vs. Therefore wee shall sit there.* Aunswer. This is not a ful and sufficient definition, because a blessed life agreeth both to vs & Angels, but *the sitting at gods right hand* doth not. Whereupon these two articles are well adioined together, *He Ascended into Heauen, he sitteth at the right hand of God the Father.*\n\nNow let vs in few wordes expound the definition which wee brought *of Christes sitting at the right hande of the Father.* Christ sitteth then at the right hande of God the Father, that is, he is that person omnipotent, by which the Father gouerneth al things immediatly: But especially, by which he defendeth the church against her enimies. That this definition may be more ful and clear, let vs briefly sift euery part thereof.\n\n*The Session* therefore *of Christ at the right hande of the Father,* is, 1. *The perfection of Christes diuine nature,* that is, the equality of the *Word* with the Father, which he did not receiue, but euer had.\n\n2 *The perfection of christes humane nature.* This perfection or excellency of Christes humane nature compriseth, First, *The personall vnion of the humane nature with the Woord;* Coloss. 2.9. *In him dwelleth all the fulnesse of the godhead bodily.* Secondlie, *The collation or bestowing of giftes farre greater and more in number, than are bestowed on al men or Angels,* and therfore in which he far excelleth both men and Angels. *Joh.* 1.16. *Of his fulnesse haue al we receiued.* And cap. 3.34. *God giueth him not the spirite by measure.*\n\n3 *The perfection or excellencie of the office of the Mediatour, that is, the Propheticall, Priestly, and Roiall function, which christ now, as the glorified Head of his church, doth in his humane nature gloriously exercise in heauen.* This excellency of christs office is the very exalting of Christ in his Propheticall, Priestly, and Princely function: that is, the laying down of the infirmity of Christs humane nature, and the perfection of glory, which was due vnto Christ, both in respect of his office, as being a Prophet, King, and Priest; & in respect of his person, as beeing God.\n\n4 *The perfection of christs honour,* that is, the adoration, worship, and reuerence, which is yeelded vnto Christ both of men and Angels. Heb. 1.6. *Let all the Angels of God worship him.* Phil. 2.9. *Hee hath giuen him a name aboue euerie name.* By these & the like speeches are signified the partes of Christs sitting at Gods right hand. But the name whereof is spoken in the wordes of the Apostle before aleaged, is the excellencie of the person and office of Christ, and a declaration of both by his visible maiestie, that all may bee forced to confesse that this is the King, by whom God ruleth all thinges. *So also did Stephen see him* adorned with visible maiestie and glorie. Christ had some partes also before of his excellency both of his office, and of his person, but he then came to the full perfection of all, when being taken vp into heauen, he was placed at the right hand of the Father.\n\nBy these partes nowe *of christs sitting at the right hand of the Father, the definition of his sitting may bee made more full in this wise: when christ is said to sit at the right hand of the Father, hee is saide to haue the same and equal power with the Father; to excel all men and Angels in his humane nature, both in giftes bestowed on him more and greater than on them, as also in visible glorie and maiestie; to shew himselfe Lord of men and Angels, and of all things that are created; In the name of the Father, to rule and administer immediatly his kingdome in heauen and the whole world, & chiefely to gouern by his power immediately the church: lastly to bee acknowleged and magnified of all as chiefe Lord and Head.*\n\nMany Obiections are by this definition refuted, As 1. *The Holy Ghost also is equal with God: Therefore wee may truely say, that hee also sitteth at the right hand of God.* Aunswere. It doth not folow: because the reason is grounded of an ill definition. For although the Holy Ghost bee as well as the Father and the sonne, Head and Lord and ruler of the Church, yet doth it not agree to the Holy Ghost, but *to christ alone, to sit at the right hand of the Father:* Because hee alone tooke humane nature, was humbled, dead, buried, rose againe, ascended, and is Mediatour. And furder the Father woorketh immediately by the Sonne onely: but by the holy Ghost the Father doth not worke immediatly, but through the sonne. For the same order is to be kept in their operation and working which is in the persons. The Father worketh by him selfe, but of himselfe, because he is of none: The Sonne worketh by himselfe, not of himselfe, because he is begotten of the Father: The holy ghost worketh by himselfe, but from the Father and the Sonne, from whom he dooth proceed. Therefore the father woorketh immediately by the Sonne: because the Sonne is before the holy ghost, yet not in time but in order: but mediately the Father woorketh by the holy Ghost: and therefore *the Sonne is rightly saide to sitte at the right hand of the Father, but not the holy Ghost.* 2. Obiection. *Christ before his Ascension was alwaies the glorious Head and King of the Church. Therefore he cannot now be first, after his ascension, said to sitte at gods right hand.* Aunswere. Againe, this reason also is grounded vpon a bad definition. Christ was alwaies glorious; but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe, to wit, in his kingdome and priesthood. Now first he began to haue the consummation and perfection of glory, which before hee had not: that is, gloriously to rule and administer his kingdom and Priesthood in the Heauens.\n\n*Christ is called our Head,* 1 *In respect of his perfection & excellencie, both as God and man.* And as concerning his godhead, there is no doubt of it. And as concerning his humane nature, it is true, because Christs humanitie is adorned with far greater gifts, than is any creature; especially by reason of the vnion thereof with the *Word.* 2 *Jn respect of his office; and that* 1 *in regard of his merite, then by reason of his power and efficacie.* For as the Head is the seat of al the exteriour and interiour senses, wherein are seated the vnderstanding & will, and whence the vitall spirites flow: So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost.\n\n## 3 Whether Christ did alwaies sit at the right hand of God\n\nThis Question shoulde not bee needefull, except mens curiositie had made it such. To the explication thereof is required the distinction first of natures, then of time.\n\nNow as cōcerning *Christs Diuinitie,* 1 *That alwaies sitteth at the right hand of the Father, as sitting signifieth an equal power and honour, which Christ hath, euen the same with the Father.* For Christs diuine nature was from euerlasting equal with the Father in honor and power. Likewise, as *To sit at the right hand of the Father, signifieth to be the Head of the Church.* For by the *Woorde* the Father did from the beginning alwaies preserue the Church, as also by him hee created all thinges. In this sense Christ was placed by his eternal generation at the right hand of the Father.\n\n2 *Christ according to his diuinitie also dooth so sitte at the right hand of the Father, as he was ordained to this his office from euerlasting.*\n\n3 *He dooth alwaies sit, according to his diuinity, at the right hande of God, in that hee begunne from the verie beginning of the world, to execute & hath executed this his office. And christ, according to his diuinity, was in this respect, after his ascēsion into heauen, placed at the fathers right hand, in that his diuinity then began to shew it selfe glorious in the body: which in the time of his humiliation had hid it selfe frō being openly manifested & declared.* For in the time of his humiliatiō, which was whē christ liued on earth, his God-head also had humbled it selfe, not by making it selfe weaker, but by hiding it selfe onely, and not shewing it selfe abroad. Therefore thus Christ also according to his diuine nature was placed at his Fathers right hand, namelie by laieng downe that humility, which he tooke on him for our sake, and by shewing foorth that *glorie, which hee had with his Father before the foundations of the woorlde were laide* (but had hid the same in the time of his humiliation) not by adding any thing vnto it, which it had not before, neither by making it more bright & powerfull, neither by manifesting and declaring it before God, but vnto men, and by vsing fully and freely his right and authoritie, which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature. Therefore he saith, *John* 17.5. *Now glorifie mee thou Father with thy owne selfe, with the glorie, which J had with thee before the world was.* This glorie he had not with men. Therefore he praieth, that as hee had it alwaies with the Father, so he might manifest it vnto men. Wherefore this is not to be taken, as if the Word receiued any change or alteration of his God-head: but in that sense only which hath been said.\n\n*Now as concerning christes humane nature: according to it hee was then first placed at the right hand of the Father, when he ascēded into heauen:* then he attained to his glorification, when he receiued that, which before he had not. Obiection. *Hee that sitteth at Gods right hande, is euerie where. Christ sitteth at Gods right hand. Therefore he is euery where.* Aunswere. This reason wee graunt in respect of the communicating of the properties to the person. But if it be further concluded, that according to the flesh he is euerie where, there wil be more in the conclusion, than was in the premisses. Againe, wee denie the consequence of the whole reason: because, *the right hand of God,* and *to sit at the right hande of God,* is not all one. Neither yet is it simply true, that hee which sitteth at Gods right hand, sitteth euerie where. For *a part of the sitting at gods right hand* is also that visible glorie and maiesty, wherewith Christes humane nature was endowed, and wherewith Stephen beheld him endued in heauen. This is not euerie where, but only in that placc where his body is seated and remaineth.\n\nObiection. *Hee ascended into heauen, to fill al thinges, that is, with the presence of his flesh.* Aunswere. It is a fallacy in misconstring the word. *He ascended to fill all thinges,* that is, with his giftes and graces, not with his flesh, bones and skinne. These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision. Reply. *That nature which hath receiued omnipotency is euerie where: christes humanitie hath receiued omnipotency. Therefore it is euerie where.* Answere. That nature which hath receiued omnipotency by a reall transfusion and communication of the properties, is euerie where, but not that which hath receiued it by personall vnion onely, as the humane nature of Christ. But yet notwithstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie: to wit, other qualities, than which hee had on the crosse and in his humiliation. Likewise far more and greater giftes, than those which are bestowed either on Angels or on men, and in respect of those giftes bestowed on him, Christ is placed, according to his humane nature, at the right hand of his father; but according to his diuinitie he is placed at the right hand of the Father, as he being glorified and taken vp into heauen hath shewed forth the same; & hath attained vnto the perfection of glory, or to the highest degree of glorification as touching his humanity.\n\n## 4 What are the fruites of Christes sitting at the right hand of the Father\n\n*The fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified.* As 1. *His intercession for vs.* 2. *The gathering, gouerning, and garding of his church by the Worde and spirit.* 3. *His defending of the church against her enemies.* 4. *The abiection and destruction of the churches enemies.* 5. *The glorification of the church. The fruites or benefites of the kingdome of christ glorified, are,* that he ruleth vs by the ministery of the Word, and the holy Ghost, that hee preserueth his ministery, that hee giueth his Church resting places, and is forcible by doctrine in conuerting the chosen; that hee will at length raise vp from the dead his chosen and elect, abolish all their infirmities, glorifie them, wipe away all teares from them, enthronize them in his throne, and make them Priests and Kings vnto his Father. *The fruite of the Priesthoode of Christ glorified is,* that he appeareth, presenteth himselfe, and maketh request and intercession for vs in heauen, & that forcibly, so that the father denieth vs nothing through the vertue and force of his intercession. Hence ariseth that consolation and comfort: Because our Head, our flesh, and our brother sitteth at the right hand of the father; he shall at length glorifie and quicken vs, and that both in respect of his brotherly loue, as also in regard of his office, who is our Head. Because also we haue such a High-Priest, which is set downe at the right hande of the father, there is no cause why wee should doubt at all of our saluation: he shall keepe it safe for vs, and at length most assuredly and certainly bestow it vpon vs. *Joh* 10.28. *No man shal pluck my sheep out of my hand.* And cap. 17.24. *I will that they which thou hast giuen me be with me euen where I am.*"},{"number":125,"title":"FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[52],"paragraphs":[],"clauses":[],"items":[],"text":"In this Article three common places fal in one and meet together, which are diuerse in themselues, namely *of Christes second comming, of the ende of the woorlde, and of the last iudgement.* Of these places we wil speake iointly, as which are linked betweene themselues: yet so, that the chiefe of them is that *of the last iudgement.* For to little purpose were it for vs to think of christs second comming, except we did furder cōsider to what end he should come. *I beleue in christ who shall come to iudge the quick and the dead:* that is, I beleeue 1. *That at the second comming of Christ shall follow the renuing of heauen and earth.* 2. *That the selfesame Christ shall come who for vs was borne, suffered, and rose againe.* 3. *That he shall come gloriouslie to deliuer his church, whereof J am a member.* 4. *That hee shal come to abiect and cast awaie the wicked.* By these wee receiue great and sound comfort also and consolation. For *seeing there shal be a renouation or renuing of heauen and earth, we haue a confidence and trust that our state also shal be at length other, and better than it now is: seeing christ shall come; wee shall haue a fauourable iudge:* for he shal come to iudge, who hath merited righteousnesse for vs, who is our Brother, Redeemer, Patron and Defender: seeing *hee shal come gloriouslie, he shal also giue a iust sentence and iudgement, and shal bee mighty enough to deliuer vs: seeing hee shall come to deliuer his church, great cause, why we should cheerefully expect him: seeing he shall abiect and cast awaie the wicked into euerlasting tormentes, let vs suffer patientlie their tyrannie.* To conclude, *seeing he shall deliuer the godlie, and cast awaie the wicked, hee wil also either deliuer or cast away vs: and therefore it is necessarie that wee repent,* and bee thankefull in this life, and flie fleshely securitie, that we maie bee in the number of them whome hee shall deliuer.\n\nThe chiefe Questions of the last iudgement.\n\n1 *Whether there shall be any iudgement.*\\\n2 *What that iudgement is.*\\\n3 *Who shal be iudge.*\\\n4 *Whence and whither he shal come to iudge.*\\\n5 *How he shal come.*\\\n6 *Whom he shal iudge.*\\\n7 *What shal be the sentence and execution of this iudgement.*\\\n8 *For what causes this iudgement shal bee.*\\\n9 *When it shal be.*\\\n10 *Why god wil haue vs certaine of the last iudgement.*\\\n11 *Why he would not haue vs certaine of the time.*\\\n12 *Wherefore God differreth that iudgement.*\\\n13 *Whether it is to be wished for.*\n\n## 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT\n\nThis Question is necessarie. For the Scripture also hath foretold that *there shal come in the later times mockers, who shal account this Article for a fable.* The last iudgement cannot indeede be demonstrated out of Philosophy: but neither is there any thing in Philosophie against it. But the whole certainty thereof is grounded on diuine Prophecies, or of the doctrine of the church. For although the Philosopher perhaps woulde say somewhat, as seeing a litle through a mist: as, *That it is not likely that man was born to this miserie:* yet by reason that man hath lost the knoweledge of the righteousnesse, goodnesse, & truth of God, we cānot know out of philosophy, that any iudgement shal be: muchlesse with what circumstances it shall be. The arguments, which Philosophy yeeldeth, are forcible indeed in themselues, but are not made knowen but in diuinity: and therefore the argumentes themselues are onely made forcible & of strength in diuinity. Wherefore we wil draw reasons & proofs out of diuinity or the doctrine of the gospel, by which it may appear that there is a last iudgement.\n\nThe first proof is drawn *from expresse & plaine testimonies of sacred Scripture:* As out of the prophecy of Dan. Likewise out of the prophecy of Enoch, alleadged by the Apostle *Jude, vers.* 14. *&* 15. *Behold the Lord cōmeth with thousands of his saints, To giue iudgement against all men.* Moreouer, out of the sermons of Christ, especiallie in Mat. 24. vers. 25. Likewise out of the sermons of the Apostles. Acts. 17.31. *He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed.* 1. Thes. 4.16. *The lord himselfe shal descend frō heauen with a shout, & with the voice of the Archangel, & with the trumpet of god.* Neither is the certainty of the last iudgemēt apparāt only by these & the like plain testimonies of Scripture, but is deduced also out of other places by good consequence: & hence are made those forcible argumēts, which the Philosophers saw but by a glims.\n\nThe second proofe is drawen *from the ende whereunto mankind was created.* God necessarily obtaineth his end; but to this end did he create mankind, that man shoulde bee the image of God, and the euerlasting temple of God, wherein he should be worshipped; to whom he would communicate himselfe, perfect wisedome, righteousnesse, and goodnesse, and would impart his blessednesse. This blessednesse is a part of Gods Image: but this the Diuell hath destroied: Therefore God shall restore it, who is mightier than the Diuell. And although the end, for which man was created, is hindered diuerse waies in this life: yet god will at some time obtaine it. Wherefore *it is not onlie* (as the Philosophers reason) *likelie and probable, that man was not made for these miseries:* but it is also most certaine, that the most excellent of all creatures was made to a better ende. Wherefore there must needs be at length a change. By this argument is confirmed also the happinesse of our bodies: According to that of Saint Paul, 1. *Cor.* 6.19. *Know you not that your bodie is the temple of the holy ghost which is in you?*\n\nThe third proofe is taken *from the iustice, goodnesse, and trueth of God, which requireth, that it maie go ful well with the good, & with the euil ful il.* Philosophy knoweth not that god is so iust, good and true, that he will haue the righteous to enioy full and perfect blessednesse. But this commeth not to passe in this life; nay rather it goeth well with the euill and wicked in this life. Therefore there must remaine an other life, wherein this shall bee. The holie Scripture vseth this argument, as in Saint Paul, 2. *Thess.* 1.6. *Jt is a righteous thing with God to recompence tribulation to them that trouble you.* And Luk. 16.25. *Remember that thou in thy lifetime receiuedst thy pleasures, and likewise Lazarus pains: nowe therefore is he comforted, and thou art tormented.* All other proofes and arguments may be referred vnto these.\n\n## 2 What is the last iudgement\n\n*In euerie iudgement are, the Accused, the Accuser, the iudge, the cause, examination & hearing of the cause, the Law according to which iudgement is giuen, the sentence of absolution and condemnation, and the execution thereof according to the Lawes. Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge, according to iust Lawes, and a pronouncing of sentence, and the exequution thereof according to iust Lawes.* Nowe is it easie to define this iudgement of God. This iudge hath no neede of inquisition or examination of the cause, or of witnesses and accusers, seeing he is himselfe *the searcher of harts.* Therefore there shal be only the iudge, & men, of whom sentence shall be giuen, the law according to which sentence shal be giuen, & execution.\n\nThe definition of it is this: 1 *The last iudgement is a iudgement which God shal exercise in the end of the world by christ, who should then visiblie descend frō heauen in a cloud, in the glorie & maiesty of his Father & Angels, by whom also then shall be raised from the dead all men, which haue died since the beginning of the world vnto the end thereof: but the rest, who are then liuing shal be sodainly chaunged, and all presented before the tribunall seate of Christ, who shall giue sentence of al, and shal cast the wicked with the diuels into euerlasting tormentes, but shall receiue vp the godlie vnto himselfe, that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen.* It may be defined more brieflie on this wise: *The last iudgement shall bee a manifestation, or declaration, and separation of the iust and vniust, who euer haue liued or shall liue from the beginning of the world vnto the end, proceeding from God by christ; and a pronouncing of sentence on these men, and an execution thereof, according to the doctrine of the Law and Gospel.*\n\nThe partes of this definition wee wil now in few wordes confirme. 1. *That iudgement shall be a manifestation of the iust and vniust.* For Reuel. 20.12. *The books shall be opened, that the secrets of hartes may bee laied open.* 2. *There shall bee a separation of the iust and vniust.* For Mat. 25.32. *Christ shall place the sheep on his right hand, but the goats on his left hand.* 3. *This manifestation and separation shal be wrought of God by Christ.* If of God, then shal it bee a most diuine and iust iudgement. Rom. 3.6 *Jf God bee vnrighteous, how shall hee iudge the world? Jt shall bee made and wrought by christ;* because Iohn. 5.22. *The Father hath committed all iudgement vnto the Son.* And Act. 17.31. *God hath appointed to iudge the worlde by a man.* 4. *Jt shall bee a pronouncing of sentence:* Mat. 25.34. *Come yee Blessed of my Father.* We are Blessed of God, not in Adam, but in his seed, and therefore *the sentence shall bee giuen according to the gospel.* For by nature wee are subiect vnto the wrath of God. Therefore also shall the godly say: *When saw wee thee hungering or thirsting?* They shall confesse that the retribution of rewardes commeth not by their merit, but by his grace. Furder after this manner *the wicked and the godly shall bee iudged according to the Lawe and Gospell: Absolution shall bee* principally according to the Gospel; but shal be confirmed by the Law: *Condemnation shal bee* principally by the Lawe; but shall be confirmed of the Gospel. *Sentence shal bee giuen on the wicked,* according to their owne merite: *Sentence shall be giuen on the godlie,* according to Christes merite applyed vnto them by faith: a testimonie and witnesse of which faith shal be their workes. Now *to be iudged, is,* to bee declared iust before the tribunal of Christ, and to enter into euerlasting life, and that with a respect and condition of faith, which is required in the Gospell.\n\nObiection. *But vnto euerie man shall be giuen according to his workes. Therefore iudgement shall be giuen on al, according to the doctrine of the Law.* Aunswere. In this sense, shal be giuen also vnto the elect according to their works: not that their works are merites, but in that they are the effects of faith. Wherefore vnto the elect shal be giuen according to their woorkes, that is, they shal be iudged according to faith: & to be iudged according to faith, is, to be iudged according to the Gospel. But *the iudge maketh mention of our woorks, and not of faith.* First, *because he wil haue it knowen to others why he so iudgeth:* least the vngodly & condemned persons might obiect that hee giueth vs eternal life vniustly. Wherefore he wil shew them our workes, and will bring them forth as testimonies to refute them, that we haue in this life applyed vnto vs Christes merit. Secondly, *That wee maie haue comfort in this life, that we shall hereafter according to our works stand at his right hand.*\n\n## 3 Who shall be iudge\n\n*Christ shall bee the iudge.* Iohn 5.22. *Hee hath committed all iudgement vnto the Son.* Neither yet are the Father & the holie Ghost remoued from this iudgement: But Christ immediatly shal speake, and giue sentence, and that in his humane nature. And when he speaketh, God shal speake; not onely because he himselfe is God, but because the Father shal speake by him. *The iudgement then shall belong vnto all three persons of the God-head,* as concerning their consent and authority: but *vnto Christ,* as touching the publishing and exequuting of the iudgement. For Christ shall visibly giue sentence of all, which sentence he shal also together execute. *The church also shal iudge,* as touching the approbation and allowing of this iudgement: as Christ saith, *Luk.* 22.30. *That the Apostles shal sit on twelue seates, and shall iudge the twelue tribes of Israel,* that is, they shall subscribe vnto Christes iudgement, and approoue his sentence.\n\n*The causes, why Christ, man, shall bee iudge, are these.* 1. Because *the church is to bee glorified by the same Mediatour, by whom, and for whom it was iustified.* Act. 17.31. *God wil iudge the woorld in righteousnesse by that man, whome hee hath appointed.* Matth. 24.30. *They shal see the sonne of man come in the cloudes of heauen, with power and great glorie.* Ioh. 5.27. *The Father hath giuen power to the Sonne to execute iudgement, in that hee is the Sonne of man.* 2. *That we maie haue comfort, knowing him to bee our iudge, who hath purchased vs with his bloode,* and who maketh vs his brethren, yea his parts and members.\n\nFor he is, 1 *Our brother and our flesh.* 2 *He hath promised, and saide,* Ioh. 3.36. *He that beleeueth in the Sonne hath eternall life;* & cap. 6.24. *Verilie, verily I say vnto you, hee that heareth my word, & beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life.* The third cause why he commeth, is, *to deliuer his Church, and to cast away the wicked.* A threefould consolation therefore haue wee by the second comming and iudgement of Christ. 1 *From the person.* 2 *From his promise.* 3 *From the finall cause and end.* The fourth cause why hee commeth iudge, is, *the iustice of God:* because they haue dealt contumeliously with the sonne of man. *Zach.* 12.10. *They shall looke vpon him whom they haue pearced.* Obiection. *Christ saith,* Ioh. 12.47. *That he came not to iudge.* In his first comming he came not to iudge the woorlde, but in his second comming he commeth to that end. *For a man must be iudge,* 1 *Because he must iudge men; Therefore he must bee beheld of all. But God is inuisible.* 2 *That he may the more confound the wicked his enimies, who shal be forced to behold him their iudge, whom they haue so much withstood.*\n\n## 4 Whence and whither Christ shall come\n\n*Wee looke for our iudge Christ from heauen. For whither the Apostles sawe him ascend, from thence shall he come.* 2. Thess. 1.7. *The Lord Jesus shal shew himselfe from heauen with his mightie Angels.* Mat. 26.64. *Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God, & come in the clouds of the Heauen.* From heauen then, where hee sitteth at Gods right hand (not out of the aire, or the sea, or the earth: *For as yee haue seene him go into heauen, so shall hee come,* Acts. 1.11.) shal he descend into the clouds: that is, he shall descend from heauen visiblie into this region of the aire, as he did indeed visibly ascend. These thinges are necessarily proposed, that the Church may know whence to expect their iudge. For as hee wil haue knowen whither he is ascended, so also will hee haue it knowen whence hee shall come againe: that he might thereby signifie, that hee hath not laid away that humane nature which he tooke.\n\n## 5 How Christ shall come to iudgement\n\n1 *THE dead shall bee raised, and the liuing chaunged.* 2. *The woorlde shall bee dissolued by fier.* 3. *Hee shall come sodainlie, to comfort his. And hee shall come,* 1 *Truelie, visibly, and locallie, not imaginarilie.* Matth. 24.30. *They shall see the Sonne of man comming in the cloudes of the heauen: and so shall know him to be God by his visible maiesty.* Zach. 12.10. *They shall looke vpon him whome they haue pearced.* 2. *Hee shall come furnished and prepared with glorie and diuine maiestie, with all the Angels, with the voice and trump of the Archangel, with diuine power,* to raise the deade, and to separate the godly from the wicked, and to cast these into euerlasting tormentes, but to glorifie them for euer. *Matth.* 16.27. *The sonne of man shal come in the glorie of the Father,* that is, he shal come furnished with a heauenly multitude of Angels and full of maiesty: and that not by necessity, but by his power and authoritie, shewing himselfe to bee lord ouer al creatures; and that with such glorie, as onely agreeth and is proper vnto the Father. Whereupon withall is gathered, that christ is not a secondarie god, but the second person of the Godhead, equal with the Father. *For God wil not giue his glory to any other.*\n\n## 6 Whom Christ shal iudge\n\n*He shal iudge all men both quicke and deade, and also the wicked Angels. Now men are called quicke or dead* in respect of the state which goeth before the iudgement: As, they which shal remaine aliue vntil the daie of iudgement, are called the quicke and liuing: All the rest except these are called the dead: and *these at the daie of iudgement shall rise, the other which remaine then aliue shall bee chaunged.* Which chaunge shall bee vnto them insteede of death: and so *wee shal al appeare before the iudgement seate of Christ.* Obiection. *But hee that beleeueth in the Son, shall not come into iudgement, and so it followeth, that al shall not bee iudged.* Aunswere. Hee that beleeueth, shall not come into the iudgement of condemnation, but shall come into the iudgement of absolution. Wherefore we shal be iudged, as the woord Iudgement is more largely taken for both condemnation, and absolution. The Diuels shal not then bee iudged, that is, condemned: but they shal be iudged, in respect of the publishing of the iudgement already passed on them, as also in respect of the aggrauating of the iudgement. *The Prince of this worlde (saith Christ,* Iohn 16.11.) *is alreadie iudged and condemned. Therefore he shal not then be iudged.* Aunswere. The Diuel is alreadie iudged, but that onely 1. *By the decree of God.* 2. *Jn the worde of God.* 3. *Jn his owne conscience.* 4. *As touching the beginning of his condemnation.* But then he shall bee so iudged, hauing the sentence proclaimed publickly on him, that he shall not bee able to attempt any thing more against God and the Church.\n\n## 7 What shall bee the Sentence and exequution of iudgement\n\n*Sentence shal be giuē* (which also we did touch before in the second Question) *on the wicked principally according to the Law;* yet so, as it shal bee with the approbation of the Gospel. *Sentence shal bee giuen on the godly, principallie according to the Gospell;* yet so, that the Lawe shal allowe and like of it. The Elect shall heare their sentence out of the Gospell according to the merit of Christ apprehended of them by faith, the testimonies of which faith shal be good workes.\n\n*The execution of the Sentence giuen shall bee,* 1. *By the vertue and diuine power of Christ.* For the dead shall bee raised at the hearing of Christes voice: the liuing shal be chaunged, and their mortal bodies shall be made immortall, and shall bee gathered from the fower costes of the worlde. 2. *By the ministerie of Angels.* For by them Christ shal gather the godlie and the wicked, as by those reapers, by whome also he shal separate the godly from the wicked: and this, not, as if hee had neede of the Angels ministery, but thereby to shewe himselfe to be Lord of the Angels. But this is no impotency or want of power, but a part of Christes glorie, before whose tribunal al we being so gathered by the Angels & seuered shal stand. 1. *The world, heauen & earth shal bee dissolued by fier at the execution of this iudgemēt:* there shal be a change of this present state, & a purifieng of the creatures; but not any consuming of them. 4. *This change* (as also the comming & iudgement of the Lord) *shall come sodainely, the wicked standing still, where they shall saie, Peace, Peace.* 5. *There shall be a casting of the wicked into euerlasting paines, and an aduauncing of the godlie to euerlasting happinesse and glorie.* For then shal Christ perfectlie glorifie vs, and shal take vs vnto himselfe. *John* 14.3. *J wil come againe and receiue you vnto my selfe.* 1. Thessal. 4.17. *Wee shall bee caught vp with them also in the cloudes to meete the Lord in the aire, and so shal wee euer be with the Lorde.* The wicked shall bee cast apart from the Godlie, with the Diuels, and shall bee adiudged to eternall paines: Not as if the wicked were not alreadie condemned: For, as we said, the Diuels were alreadie iudged; so also *are the wicked alreadie iudged and condemned,* namely, 1. *Jn the decree of God.* 2 *Jn his word* 3. *In their owne consciences.* 4. *As concerning the beginning of their iudgement.* But then the wicked together 〈◊〉 the Diuels shall bee iudged by proclaiming and publishing of that iudgement. For then shal be, 1 *a manifestation of Gods iudgement,* that they perish iustlie, who perish. 2. *The wicked shall further suffer also punishment and tormentes of bodie,* which now is buried. 3. *The wicked and the Diuels shal be so sharply lookt vnto, and kept vnder,* that they shall not bee able any more to hurt the godly, or to despite God and his church. A great gulfe placed betweene vs and them shall shut vp all passage from them, so that they shall cease to harme vs.\n\n## 8 For what causes that iudgement shal be\n\n*The chiefe and principall cause is the decree of God.* For therefore shal the last iudgement be, because god hath said & decreed that it shal be. Wherefore it must needs be so, that so God maie haue his end, that is, that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs, that hee maie bee worshipped in his Temple, which is in his chosen, that the Sonne of God maie haue his kingdome, and his citizens glorious, and such as beseeme him. 2. *A lesse principal and subordinate cause is, both the saluation of the Elect, who are here vexed, and the damnation of the wicked, who here doe florish.* For therefore also shal the last iudgement bee, that it maie goe well with the good, and ill with the bad. And of this shall the Godly take matter to magnifie and praise God. 3. *The last iudgement shal be, because of Gods iustice.* Heere is not a full and perfect execution of Gods iustice. For the wicked must bee in perfect and full ill state, both in bodie and soule.\n\n## 9 When this iudgement shalbe\n\n*This iudgement shal be in the end of the world, in the end of daies. For there are three parts of the during and continuance of the world.* 1 *Before the Law.* 2 *Vnder the Law.* 3 *Vnder Christ. That part of the during of the world, which is vnder christ, is called the ende of the worlde, the end of daies, the last time.* Wherefore there shal not be so long space between christs first comming and his second, as was from the beginning of the world vnto his first comming. But the *yeare, the day, the moneth of this iudgement is not knowen of Christ himselfe.* 1 *As touching his humane nature.* 2 *As touching his office and Mediatorship.* Mar. 13.32. *Of that day and houre knoweth no mā, no not the Angels which are in heauen, neither the Son himselfe, saue the Father.*\n\n## 10 Wherefore God would haue vs certaine of the last iudgement\n\nThe time of the iudgement to come is vnknowen to vs: but as it is most certaine, that that iudgement shal come, so God also would haue vs knowe the same. First, *in respect of his glorie:* That wee might bee able to refute Epicures, who account this heauenly doctrine of the diuine iudgement to come, for a fable. *Jt should goe well, saie they, with the righteous. But it dooth not so. Therefore God either can not performe it, or standeth not to his promises, or there is no prouidence.* Vnto which their cauill we aunswere. That because in this life it goeth not well with the Godly, it shall go well with them at length after this life. Secondly, *God will haue vs knowe it for our comfort:* That we may comfort our selues amidst our euils & miseries with this, that at length shall come a time when we shal be deliuered from this corruption and rottennesse. Thirdly, *that we maie retaine & keepe our selues in the feare of God, and our dutie, and that others also may be reclaimed from euill.* This iudgement shalbe: let vs endeuour therefore that wee may be able to stand in this iudgement. The scripture vseth this argument both waies, both to comfort vs, and to hold and keepe vs in our duty. Christ shall at length iudge the wicked and our enimies: suffer we therefore patiently persecutions. *Rom.* 14.10. *Wee shal al appear before the iudgement seat of Christ:* therefore liue wee Godly. Fourthly, *That the wicked may be left excuselesse:* For *they are warned* sufficiently *that they shoulde bee ready at euerie season,* least they should say, they were oppressed vnawares.\n\n## 11 For what cause God would not haue vs certaine of the time of iudgement\n\nAlbeit it be most certaine, that the last iudgement shal at length be: yet the day of that iudgement is altogether vncertaine. *Mar.* 13.32. *Of that day, and houre, no man knoweth, no not the Angels which are in heauen; nor the Sonne himselfe; saue the Father.* Wherefore the yeare, moneth, day, houre of the last iudgement, Christ himselfe also knoweth not, not onely as concerning his humane nature, but also in respect of his present office. The present office of Christ, to wit, in that he is our Mediatour, doth not require, that he should declare that vnto vs. *Now the causes why God would haue it hid from vs,* are these. 1 *That he might exercise our faith and patience,* and so we should shew that we would beleeue God, albeit wee knowe not the time of our deliuerie. 2 *That he might bridle our curiositie.* 3 *That he might keepe vs in his feare, in godlinesse, and in executing of our dutie:* and so we should bee readie euery moment. *Mat.* 24.43. *Jf the good-man of the house knew.* Luk. 12.40. *Occupie til I come.*\n\n## 12 For what cause God differreth that iudgement\n\n*Hee differreth it,* 1 *To exercise faith, patience, hope, and praier in the Godlie.* 2 *That all the elect may bee gathered vnto the Church. For in respect of them, and not in respect of the wicked, doth the world continue.* For the creatures were made for the children of the house: The wicked vse them as theeues and robbers. Nowe God will haue the elect gathered by ordinary meanes: he will haue them in this life to heare the word, and by it to be renewed & conuerted; vnto which is required some tract of time. 3 *He differeth it, that hee might grant vnto all a time and space of repentaunce, as at this time: and that his differring might leaue the wicked & obstinate without excuse.* Rom. 2.4. *Despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?*\n\n## 13 Whether the last iudgement bee to be wished for\n\nWe are doubtlesse to wish for the day of iudgement, because it is an vndoubted signe and token of that difference, whereby the Elect are discerned from the reprobate: which declaration the Godly doe earnestly desire. Moreouer it shall bee a deliuerie out of those miseries in which we are. *Rom.* 7.24. *O wretched man that I am, who shall deliuer me from the bodie of this death?* Reu. 22.17. *The spirit & the Bride say, Come Lord Jesu:* which they say not, who are not ready to receiue the Lorde. For the wicked tremble and shake at the mention of that iudgement."},{"number":126,"title":"THE THIRD PART OF THE CREED, Of the holy Ghost the sanctifier","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[53],"paragraphs":[],"clauses":[],"items":[],"text":"In this last part of the Apostolike confession are cōteined six articles: whereof the first speaketh *of the person of the holie Ghost;* the next *of the Church,* which is gathered, confirmed, and preserued by the holy Ghost: the foure articles following are *of the benefites bestowed by the Holy Ghost on the Church;* and first, *of the communion of Saints;* Secondly, *of remission of sinnes;* Thirdly, *of the resurrection of the flesh;* Lastly, *of euerlasting life.*\n\nThe chiefe Questions of the holy Ghost, or holy spirite.\n\n1 *What the name, spirit, signifieth.*\\\n2 *Who, and what the Holie Ghost, or spirite is.*\\\n3 *What is the holy Ghosts office.*\\\n4 *Of whom the holy Ghost is giuen, and wherefore.*\\\n5 *To whom he is giuen.*\\\n6 *How he is giuen, and receiued.*\\\n7 *How he is reteined and kept.*\\\n8 *Whether he maie be lost, and how.*\\\n9 *Wherefore he is necessarie.*\\\n10 *How we may know that he dwelleth in vs.*\n\n## 1[^1] WHAT THE NAME SPIRIT, SIGNIFIETH\n\nThe name, *spirite,* is taken sometimes *for the cause,* sometimes *for the effect. When it is taken for the cause, it signifieth a nature incorporeall, and liuing of a spirituall essence, wielding, moouing, and stirring some thing.*\n\nSo, first, *God essentiallie and personallie is a spirit,* that is, incorporeal, without any bodilie dimensions or quantitie, inuisible: Secondly, *The Angels also,* whether good or bad, are in this sense spirites. Thirdly, after the same manner *the soules of men are called spirits.* Gen. 2.7. *Hee breathed in his face breath of life,* that is, he sent in a spirit or soule into him.\n\n*When the woorde, spirit, is taken for an effect,* it signifieth, 1. *The aire moued.* 2. *The mouing it selfe, and motion of the aire.* 3. *The wind and moouing vapours.* 4. *Spirituall effects or motions, good or bad.* So is it said, *The spirit of fear.* And contrary, *The spirit of Princes,* that is, courage: likewise, *The spirit of fornication.* 5. *New spirit signifieth the giftes of the holy spirit.*\n\nIn this doctrine, which we haue in hand, *Spirit signifieth the cause stirring and moouing: namely the third person of the God-head,* which is forcible in the mindes and wils of men. And this third person of the God-heade is called *a spirit.* 1. *Because he is a spiritual essence,* or substaunce incorporeall and inuisible. 2. *Because he is inspired of the Father and the son:* that is, because is the immediate stirrer and moouer of diuine works. The Father and the Sonne mooue, but by this spirit. 3. *Because himselfe inspireth and immediatly worketh motions in the harts of the Elect, whence he is called,* Luk. 1.35. *The power of the most high.* 4. *Because hee is God equall and the same with the Father and the Son. And god is a spirite.*\n\nThis third person of the God-head is called *Holie,* 1. *Because he in himselfe, by himselfe, and of his owne nature is Holie.* 1. *Because he is the hallower or sanctifier,* that is, he immediatly halloweth or sanctifieth and maketh holie others. The father and the sonne sanctifie by him, and therefore mediatelie.\n\n## 2 Who and what the holy ghost is\n\n*The holie ghost is the third person of the true and onelie god-head, proceeding from the Father and the Sonne, and coeternall, coequal, and consubstantial with the Father and the Son: and is sent from both into the harts of the Elect, to sanctifie them vnto eternal life.* Here are we to say the same thinges of the Godhead of the holy Ghost, which haue bin spoken before of the Godhead of the son. For this definition is also to be prooued, and confirmed by the proofes of the same foure partes.\n\n1 *That the holy Ghost is a person.*\\\n2 *That he is the third person, or that he is other & distinct from the father and the Sonne.*\\\n3 *That he is true God with the Father and the Sonne, or that he is equall to the Father and the Sonne.*\\\n4 *That he is of the same God-head with the Father & the Sonne, or that he is consubstantiall vnto both.*\n\nFIrst therefore, *that the holy ghost is a person;* is prooued, 1 *By his apparitions.* Because he hath appeared visible. *Luk.* 3.22. *The holy ghost came downe in a bodilie shape like a Doue.* Act. 2.3. *And there appeared vnto them clouen toungs like fire, and it (that is, the fire, or the holie ghost) sate vpon each of them.* Seeing then the holy Ghost descended in bodilie shape vpon Christ, and sate vpon the Apostles, it followeth that he is *subsisting.* For no qualitie or created motion of minds or hearts is able to doe in like manner. For an accident doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee. Neither is the aire the place or subiect of holinesse, godlinesse, loue of God, and other spiritual motions, but the mindes of men. 2. He is proued *to be a person, because he is called god.* 1. Cor. 3.16. *Know yee not that yee are the temple of god, and that the spirite of god dwelleth in you?* Acts 5.3. *Why hath satan filled thine hart, that thou shouldest lie vnto the holie Ghost?* And in the next verse, he saith; *Thou hast not lied vnto men, but vnto god.* See also *Isai* 40.7.13. *Actes* 28.25. *Ephes.* 4.4.30. Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God, yet this cannot bee, but he must be a subsistent or person, seing God is a being; but our godlinesse, goodnesse, Godly motions, and other diuine affections cannot be called God. 3. *He is a person, because he is the author of our Baptisme, and we are baptized in his name,* that is, by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing, or of a thing not existing, neither are wee baptized in the name of the graces or giftes of God. 4. *Because the properties of a person are attributed vnto him, as that hee teacheth, that he distributeth giftes euen as he wil, that he comforteth, confirmeth, ruleth, raigneth; likewise, that hee sendeth Apostles, that hee speaketh in the Apostles.* Luke 12.12. *The holie Ghost shall teach you in the same houre what yee ought to saie.* So also he declareth the thinges to come. *Joh.* 16.13. *The spirite of truth wil shewe you the thinges to come. Hee giueth prophecies: he commaundeth and willeth that the Apostles be separated; and lastlie he appointeth teachers in the church.* All these are thinges proper vnto a person, existing, intelligent, endued with a wil, working, and liuing. 5. *Because hee is plainlie distinguished from the giftes and graces of God.* 1. Corinth. 12.11. *All these things worketh the selfesame spirite, distributing to euery man seuerallie as he wil:* And againe. 1. *Corint.* 12.4. *There are diuersities of giftes, but the same spirit.* Wherefore the giftes differ much from the spirite it selfe. Obiection. *The gift of God is not a person. The holie Ghost is called the gift of God,* Actes. 2.38. *Therefore he is not a person.* Aunswere. The Maior is false. For the sonne beeing giuen, is the gift of God, and yet is a person. The holie Ghost is called *the gift of god,* because hee is sent from the Father and the sonne. *John* 15.26. *J will send the comforter vnto you from the Father.* Or we maie aunswere: Hee is called a gift in respect that hee was sent and dwelleth in the hearts of the saintes, to whom hee is giuen, and is such a gift as woorketh by his vertue and power the rest of the giftes and graces. Now, that, *to proceede,* signifieth *to exist or be from both,* I prooue: *Because Paul calleth him the spirite of god, which is of god, and in god. Of god;* Because the spirit floweth from the Father and the Sonne; In God: therefore he is somewhat of God himselfe. Other spirites are not in God, that is, in the substaunce of God. And what is in God, that is the very essence of God.\n\nSecondly, *That the holy ghost is other,* that is, distinct from the Father and the Sonne, wee prooue against those, who say hee is the subsistent of the Father. Which wee prooue, 1. *From his verie appellation,* in that hee is called the spirite. For none is his owne spirite: As none is his owne Father; and none his owne Sonne: Therefore hee is other from both. Obiection. *That which is common to al the persons, ought not to be distinguished and seuered. The name spirite is common to all three persons: Therefore it ought not to bee distinguished.* Aunswere. This whole reason wee graunt. If it bee vnderstoode of the essence of the persons, and not of their order of beeing and woorcking. For as hee that breatheth, and the breath it selfe differ; so hee that enspireth, and the spirite are different: Hee that proceedeth is one, and hee another, from whom hee proceedeth. The thirde person of the godheade is one: and the first or second another. But the Holy ghost is saide to bee the thirde person of the Godhead: and this not in that respect, as if there were in God any first or last in time, but in respect of the order or manner of beeing: Because the Holy Ghost hath his essence from the Father and the Son, from both which hee proceeded from euerlasting, as also hee is the spirite of both. In like manner the Son is called the second person, because he is of the Father. The Father the first person, because he is of none. 2. *The holie ghost is in expresse woordes called another.* Iohn 14.16. *J will praie the Father and he shal giue you another comforter.* 1. Iohn 5.7. *There are three which beare record in heauen, the Father, the Word, and the Holie Ghost: and these three are one.* 3. *He is sent of the Father and the Son.* Therefore he is another from both. For none is sent of himselfe. One maie come of his owne wil, or of himselfe. But none can be sent of himselfe. *John* 15.26. *I will send him vnto you from the Father.* Iohn 14.26. *The Father sendeth him in my name.* 4. *The holie Ghost hath distinct attributes or properties personal from them.* The holy Ghost onely proceeded from the Father and the Sonne. He alone appeared in the shape of a Doue, in the likenesse of fire; not the Father or the son. Christ also is said to haue beene conceiued not by the Father or the Sonne, but by the holie Ghost, that is, by the immediate vertue and efficacie of the holy Ghost. Wherefore he is another from the Father and the Sonne; which is diligently to be obserued. For the aduersaries heereof, being conuicted of the person of the holy Ghost, *grant that he is a subsistent, but of the Father.* Obiection. *The vertue and power of the Father is the Father himselfe: the holie ghost is called the vertue and power of the Father: therefore the holie ghost is the Father himselfe.* Aunswere. This reason is Sophistical, because vertue is not taken for the same in the Maior, for which it is taken in the Minor. *For in the Maior it is taken for the power of the Father: in the Minor for the person by whome the Father sheweth forth his power.*\n\nThirdly, *That the holie Ghost is equall with the Father and the Sonne, these argumentes doe proue.* 1. *The essence of the Father and the Sonne is communicated vnto him:* because hee proceedeth from both, and is the spirite of both. But there is nothing in God which is not his essence. Seeing then that is indiuisible, it must needes be whole and the same communicated vnto him: which is in the Father and the Sonne. As the spirite of man, which is in man, is of the essence of man▪ so the spirit of God, which is in God, is of the essence of God. By this it appeareth, *What is the proceeding of the holy ghost, namely, the communicating of the diuine essence whereby the third person of the god-heade alone receiueth the same and whole or entire essence from the Father and the Sonne, as from him whose spirite hee is.* And *that the holy ghost proceedeth from the Sonne also:* is proued by certaine reasons. First, *Because hee is called the Sonnes spirite.* Roman. 8.9. *If anie man hath not the spirite of Christ, the same is not his.* Galat. 4.6. *He hath sent forth the spirite of his Sonne into your heartes. The spirite of his Sonne,* that is, not giuen vnto the Sonne of the Father, but existing and proceeding, as of the Fathers, so of the Sonnes substaunce, seeing the Sonne is equall and consubstantiall with the Father. Secondly, *because the Sonne together with the Father giueth him.* Iohn 15.26. And Iohn 20.22. *Receiue the holie ghost.* Thirdly, *Because the holy ghost receiueth the wisedome of the sonne, which hee reueileth vnto vs.* Iohn. 16.14. *Hee shal receiue of mine, and shall shew it vnto you.* But seeing the holy Ghost is true God, consubstantiall with the Father and the Sonne, he cannot receiue any thing but of him, of whose substance he is. Wherfore he proceedeth of the substance of the Son, because he receiueth that of him which is the sonnes.\n\n2 *The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes & properties which are attributed and communicated vnto the holy ghost:* as *eternitie;* because hee created heauen and earth, and because God was neuer without his spirit. Likewise, *omnipotency,* and *omnisciencie,* that is, the knowing of al things. 1. *Corin.* 2.10. *The spirite searcheth al thinges, yea, the deepe thinges of god.* Likewise *immensitie* or vnmeasurablenesse, as who dwelleth whole & entirely in al the Elect.\n\n3 *The same diuine woorkes, which are attributed to the Father and the Sonne, are also attributed to the holy ghost,* and in those both the general and vniuersal workes, and also those miraculous workes, which consist in instituting and informing the Church. So in *Job.* 33.4. creatiō is attributed vnto him. *The spirit of god hath made me, & the breath of the Almighty hath giuen me life.* Other woorkes are attributed to him also in other places; especially, that he quickneth, regenerateth, illuminateth, and worketh miracles.\n\n4 *Equall & the same honor is giuen to the holie ghost, which is giuen both to the Father and the Sonne.* To no creature, but to God alone is to be giuen diuine honour, that is honour proper to God onely; But this is giuen to the holy Ghost: Therefore he is god, equal with the Father and the Son. 1. *John.* 5.7. *There are three, which beare witnesse in Heauen; The Father, the Woord, and the holie Ghost, and these three are one.* The holy Ghost therefore is the same true God with the father and the Sonne. *Mat.* 28.19. *Go and teach all nations, baptising them in the name of the Father, and the Sonne, & the holy ghost.* By this testimony we are taught, First, *That we are baptised also into the name, faith, woorship, and religion of the holy ghost.* Secondly, *That the holy Ghost is author also of baptisme and the ministerie.* In like sott also wee beleeue in him. That sinne which is committed against him is not remitted. We are his temple.\n\n5 *Those things which are spoken in the old testament of God or Jehouah, are applied in the newe testament to the holie ghost.* Obiection. *Hee that is sent is not equall with him that sendeth; The holy Ghost is sent, and the Father and the Sonne send him: Therefore the holy Ghost is not equall with the Father and the Sonne.* Answere. We deny the maior: For hee that is sent may bee equall with him that sendeth. For Christ also being sent of the Father, yet is hee equall with the Father. This sending dooth not betoken any seruile subiection. Obiection 2. *Hee that receiueth of another is not equall with him who giueth: The holie ghost receiueth of the Father and the Sonne: Therefore he is not equall with both.* Answere. The Maior is true of one that receiueth of another but a part and not the whole, but the holy Ghost receiueth the same and whole essence of the father and the Sonne: Againe, it is true of him that receiueth in time or successiuely but the holy Ghost receiued before all time. Thirdly, to the Minor we say, That he receiued, as touching the ordeining and sending of him to vs, to teach vs immediatly: But this sending establisheth and confirmeth his equalitie; because it is a diuine woork: and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality.\n\nFourthly and lastly, *That the holy ghost is one and the same true god with the Father and the Sonne,* is prooued by these reasons. 1 *Because he is the Fathers and the Sonnes spirit.* But the diuine essence cannot be multiplied, as neither can an other bee created: nor the same diuided. Therefore the selfesame and that whole must needes bee communicated to the holy Ghost, which is the essence of the Father and the Sonne. From both which the holy ghost proceedeth, as the spirit of God in God, and of God. 2 *There is but one true God.* The holy ghost is true God: Therefore the holy ghost is that one and the same true God with the Father and the Sonne, consubstantiall with both. 3 *There is but one Jehouah,* that is, one diuine Essence or Being, one essentially, who alone is of none, but himselfe communicateth his beeing to al thinges, and preserueth it in them. The holy Ghost is Iehouah: Therefore he is the same with the Father & the Son, God consubstantial with both. Obiect. *He that is of another, is not consubstantiall with him, or is not the same with him of or from whom he is: The holy Ghost is of the Father and the Sonne. Therefore hee is not the same with them or consubstantiall.* Answere. 1 The Maior is true in creatures, but not in God. 2 There is an ambiguity in this terme, *To be of another.* Hee that is of another, and hath not the same or whole essence, is not consubstantiall. But the holy ghost hath the same and whole essence, and therefore it followeth only that he is not the same person. Therefore by inuerting the argument we aunswere; That hee who is of the Father, and from the Father, is consubstantial with him, as likewise with the Son, of and from whom he also is.\n\n## 3 What is the office of the holie Ghost\n\n*The office of the holy ghost is sanctification. Jn this one name of sanctification are comprehended all his benefites.* Whereof wee may put these as the generall heads. 1 *To teach and illuminate. Hereof he is called the teacher of trueth.* Likewise, *the spirit of wisedom, gladnesse, faith, feare, boldnesse.* Ioh. 14.26. *The holy ghost whom the Father wil send in my name, he shall teach you al things, & bring al things to your remēbrance which I haue told you.* Ioh. 16.13. *The spirit of trueth will lead you into all trueth.* And hee taught the Apostles at Whitsontide, when they were rawe before, of Christs death and his kingdome. Hee powred into them the miraculous knowledge of tongues, and fulfilled the testimonie and record of Ioel. 2 *To regenerate,* that is, to worke faith & conuersion in the hearts of the chosen. *Joh.* 3.5. *Except a man bee borne of water & of the spirit, he cannot enter into the kingdome of God.* Matth. 3.11. *J baptise you with water to amendment of life, but he that commeth after me, he wil baptise you with the holy ghost, and with fire.* This Baptisme, which is wrought of Christ by the holy Ghost, is the very regeneration or renewing it selfe, the same which was signified by the outward baptisme of Iohn, and of other ministers. 3 *To conioin vs with Christ and God,* & to make vs partakers of all Christs benefits. 1. *Cor.* 6.11. *But yee are washed, but yee are sanctified, but yee are iustified in the name of the Lord Jesus, and by the spirit of our God.* 1. Cor. 12.3.4. *No man can say, that Jesus is the Lord, but by the Holy Ghost. There are diuersities of gifts, but the same spirit.* And verse. 13. *By one spirite are wee all baptised into one spirit.* 1. Cor. 6.19. *Know yee not that your bodie is the temple of the Holy Ghost, which is in you, whom yee haue of god? So then the spirit of Christ is in vs.* Therefore wee are vnited to him by his spirit. 4. *To rule and gouerne.* Rom. 8.14. *As many as are led by the spirit of god, they are the sonnes of god.* Act. 2.4. *And they began to speake with other tongs, as the spirit gaue them vtterance. To bee ruled and guided by the Holy ghost,* is, to bee instructed with wisedome and counsell in the actions of our life, and vocation, & to be inclined to follow those thinges which are right and good, and to perfourme the duties of loue and charity towardes god and our neighbour. 5. *To comfort.* Hee comforteth the Apostles amidst their afflictions. The Apostles who were first flying awaie for feare of the Iewes, now beeing erected by the comfort and solace of the holy ghost, come forth into open place, and reioyce, when they are to suffer for the confession of the gospell. *John* 14.16. *He wil giue you another comforter.* 6. *To confirme.* He maketh the Apostles couragious and bold, who were before timerous, and wrapped, and entangled with manie doubtes. These thinges wee maie plainely see, if wee compare that Sermon which Peter made at Whitsontide, with their speech who went to Emaus, who saie, *Luk* 24.21. *Wee trusted that it had beene he that should haue deliuered Israel.* The holy ghost then is the spirit of comfort and ioy. *John.* 16.22. *Your ioie shal no man take from you.* These are the chiefe and principall partes of the holy ghostes office, vnto which maie bee referred all the giftes of the holie ghost, as well those which are properlie bestowed on the godlie, as also those which are common to them with the reprobate. All those giftes we may briefly comprise in this diuision. *The giftes of the holie ghost either are common to the godly, and vngodly, or proper to the godly onely. Those which are common to the godly and vngodly, are giuen either to certaine men and at certain times, or at al times, and to all the members of the Church. Those which are giuen at certaine times and to certaine men,* are these: The gift of miracles, & of tongues, prophecies, the faith of miracles; and these were necessarie for the Apostles & the primitiue Church, when the gospell was first to bee dispersed. *Those which are giuen at all times, and to all the members of the church,* are these: the giftes of tongues, and of knoweledge, and the gift of interpretation. These are alwaies necessarie for the church, and belong to the maintainaunce and preseruation of the Ministerie, and are now also giuen to euery member of the church, according to the measure of Christes gift, as the calling and vocation of euery member needeth. *The giftes of the holy ghost proper vnto the godlie,* are, iustifieng faith, praier, loue, and other giftes profitable to saluation. Obiection. *Many out of the church haue hadde tongues and sciences: the tongues therefore and sciences are not the giftes of the holy ghost.* Aunswere. The tongues and sciences out of the church are also the giftes of the holy ghost, but by a general working of god, which is without the true knowledge of him. But in the church, the tongues and sciences are the giftes of the holy ghost, ioined with the true knowledge of god.\n\nMoreouer *al those giftes* (as wee saide) *are fitlie referred to those sixe principal partes before numbered of the holie ghosts office; as the knowledge of tongues, and of sciences to his function of teaching: and that miraculous and extraordinarie gift of tongues partly to his function of ruling* (for the holy ghost did rule and gouerne their tongues) *partly to his function of teaching and confirming.* So also *the gift of Prophecie and interpretation belongeth to his office of teaching.* For hee teacheth both by illightening the mindes within by his vertue, and by instructing them without by the word. *The institution & ordinance of the Sacramentes appertaineth to his office of teaching, but chiefly to his office of confirming. Faith and conuersion belong to his office of regenerating and conioyning vs with Christ. That hee is the spirite of praier, instructing vs how to praie, belongeth to his office of ruling & gouerning.* In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office.\n\nFurthermore the holy ghost, in respect of this his office, hath diuerse titles of commendation in the Scripture. For hereof hee is called, 1. *The spirite of adoption;* because hee assureth vs of the fatherly good wil of god towards vs, and is a witnesse vnto vs of that free goodnesse & mercy, wherewith the father embraceth vs in his onely begotten sonne. Therefore, *Rom.* 8.15. *By this spirit we crie Abba Father.* 2. *He is called the earnest and seale of our inheritance;* because hee assureth vs our saluation. 2. *Cor.* 1.21. *It is god which stablisheth vs with you in Christ, and hath annointed vs: who hath also sealed vs & hath giuē the earnest of the spirit in our hearts.* Eph. 1.13.14. *In which gospell also after that yee beleeued, yee were sealed with the holy spirite of promise, which is the earnest of our inheritance.* 3. Hee is called *Life,* because he quickneth vs: or (as the Apostle saith) *The spirite of Life,* who mortifieth the oulde man, and quickneth the new. *Rom.* 8.2. *The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death.* 4. He is called *Water,* whereby he refresheth vs being almost dead in sinne, and maketh vs fruitful that we may bring foorth fruit. 5. Hee is called *Fire,* because hee dooth daily burne vp and consume concupiscences and vices in vs, and kindleth our heartes with the loue of God and our neighbour. 6. He is called *the Fountaine,* because all celestiall riches doe flow vnto vs from him. 7. Hee is called *the Spirite of praier.* 8. *The Oile of gladnesse:* Heb. 1.9. *Wherefore god, euen thy God hath annointed thee with the Oile of gladnesse.* 9. He is called *the Comforter,* because he worketh faith in vs, and purifieth our consciences, and so comforteth vs, that we exult and reioice in afflictions. 10. He is called *Intercessour,* because *Roman.* 8.26. *The spirite maketh request or Intercession for vs with sighes, which cannot bee expressed.* 11. Hee is called lastly, *the Spirite of truth, of wisedom, of ioie, of gladnes, of the fear of God, of boldnesse, and the like.*\n\nObiection. *It was said before that the holy ghost is the earnest of our inheritance; But Saul & Judas had the holy ghost, neither yet obteined they the inheritance, but were reprobate: Therefore the holy ghost is not the earnest of our inheritance.* Answere. Saul and Iudas had the holy ghost, as concerning some gifts of the holie ghost; But they had not the spirit of adoption. Reply. *But it is the same spirit.* It is the same spirit indeed, but doth not worke the same thinges in all. For he woorketh adoption and conuersion in the Elect only. Obiect. 2. *Those parts of the spirits office before specified, are not proper to the holie ghost, but belong also to the Father and the sonne. Therefore they are not well assigned to the Holy ghost as proper.* Aunsw. They belong also to the father and the sonne, but mediatlie by the holie ghost. But vnto the holy ghost they belong immediately. Reply. *But after the same maner also it seemeth, that the preseruation of thinges, the inuention of arts and sciences, and the like, are to bee attributed as proper functions vnto the Holie ghost. For those also doth the Father and the sonne work by the holie ghost; according as it is saide,* Wise. 1.7. *The spirite of the Lord filleth all the world.* Aunswere. To the assigning of a work as proper vnto the holie ghost, is required, not onelie that it be immediatlie done by him, but in such wise also, as that he be acknowledged and worshipped therein. Nowe there doth the holie ghost woorke properlie where he sanctifieth and halloweth; for therefore also is he called holy.\n\n## 4 Of whom the holy Ghost is giuen, and wherefore\n\n*Hee is giuen of the Father & the Son, & also by the Son of the Father, but not by the Father.* For the Father giueth the holy ghost frō no other but frō himself, as who is of no other, but of him-selfe, neither worketh from any other, but from himselfe: The sonne giueth the Holy Ghost from the Father, from whom also him-selfe both woorketh and is. That hee is giuen of and from the Father, these testimonies doe confirme. Act. 1.4. *Hee commaunded them to waite for the promise of the Father.* Act. 2.17. *J will powre out of my spirit vpon all flesh.* Iohn 14.16. vers. 26. *I will praie the Father, and hee shall giue you another comforter. The Father will send him in my name.* That the Holy ghost is giuen of the sonne these testimonies doe proue. Iohn. 15.26. *I will sende you from the Father the spirit of truth.* Iohn. 16.7. *If I depart, I will send him vnto you.* Acts. 2.33. *Since hee by the right hand of God hath bin exalted, and hath receiued of his father the promise of the Holy ghost, hee hath shedde forth this which yee now see and heare.* Wherefore the sonne also giueth him, but in this order, that the sonne sendeth him from the Father; whence is gathered a strong argument for proofe of Christes godhead. For who giueth the spirite of god, and who hath any right or title vnto him, but god? For the humane nature of Christ, so far off is it that it should haue this right and power to send the Holy ghost, that contrarilie it selfe was hallowed and sanctified by the Holy ghost.\n\nNow wee are so to vnderstand *this giuing of the goly ghost,* as that the Father is effectuall and forcible by him, and that because the holy Ghost will, the Fathers will going before, woorke and effectuate this. Here is then to be obserued *the order of operation, which is heere kept in working.* The Fathers will goeth before, the will of the Sonne and the holy Ghost followeth.\n\nThe cause, wherefore hee giueth vs the holy ghost, is none other, but onely of his free Election through the intercession of his sonne. *Ephes.* 1.4. *Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ: as he hath chosen vs in him before the foundation of the world.* Iohn. 14.16. *I will praie the Father, and hee shall giue you another comforter.* The sonne giueth vs him, or he is giuen by the sonne, because he hath obtained for vs by his merit, that he should be giuen vnto vs.\n\n## 5 Vnto whom the holy Ghost is giuen\n\n*The spirit of sanctificaton is giuen to the Elect only.* Iohn. 14.17. *The world can not receiue him, because it seeth him not, neither knoweth him. Or, the holy Ghost is giuen to the whole Church or assemblie of those that are called, both to the Elect, and to hypocrits;* and furder he is not otherwise giuen vnto them, than as themselues also be willing, and desirous of him: and then is augmented and encreased in them if they perseuere. *To the Elect he is giuen not* onelie as concerning the knowledge of gods doctrine, but also as concerning regeneration, faith, and conuersion: because, besides that he kindleth in them the knowledge of Gods truth and wil, he doth further also regenerate them, and endowe them with true faith and conuersion. But *to Hypocrites* the holie ghost *is giuen* only, as touching the knowledge of doctrine, which is not profitable vnto saluation to them, as it is vnto the Elect and chosen. For vnto the Elect the holy ghost is so giuen, that he worketh and effectuateth in them his gifts to their saluation, and themselues also may know and feel by those giftes imparted vnto them, the holy Ghost dwelling in them.\n\nHence it is apparent, *how the knowledge of tongues, sciences, and the like gifts bestowed on the Heathen, differ from those which are bestowed on the church.* For they who amongest the Heathen excelled in the knowledge of tongues and good arts, and thinges profitable, had indeede the giftes of God, but not the holy ghost; whom none are saide to haue, but they whom he hath sanctified, and who acknowledge him to be the author of the giftes receiued. We must obserue heere, *that the holie ghost is giuen, either visiblie,* when he bestoweth his gifts, adioyning outward signes and tokens; or *inuisibly,* when he bestoweth his giftes without signes or tokens. He was giuen *visiblie* vnto the Apostles and others in the primitiue church. *Actes* 2.3. *There appeared vnto them clouen tongues, like fire, and it sate vpon each of them.* Actes 10.44. *The holie Ghost fel on al them which heard the word.* And these and other like speeches are so to bee expounded, as that the signe taketh the name of the thing it selfe: and therefore that is affirmed of the thing which agreeth vnto the signe: by which signe the holy Ghost witnesseth his presence and efficacie. So also Iohn *sawe the holie Ghost descending on Christ in bodilie shape like a Doue.* Hee sawe then the shape of a Doue, vnder which god shewed the presence of his spirite: wherefore wee must not thinke that there is local motion in God, but his presence & operation, which hee sheweth and exerciseth in the church. For the Holie ghost is spread abroad euery where & filleth both heauē & earth: In which respect *hee is said to bee giuen, sent, powred out,* when by his effectual and forcible presence he doth create, stirre vp, and by litle and litle perfect his gifts in the members of the church.\n\n## 6 How the holy ghost is giuen and receiued\n\n*Hee is giuen after an ordinarie waie by the ministerie of the Woord, and by the vse of the Sacramentes:* and first, in manifesting himselfe vnto vs through the studying and meditation of the doctrine of the gospel. For when he is known of vs, he wil communicate himselfe vnto vs; and when hee sheweth himselfe to be knowen of vs, he dooth also renue and reforme our hearts. So did hee woorke in the Elect by Peters Sermon in the daie of Pentecost, *Actes* 2.37. Likewise hee wrought in Cornelius and the rest there present, by the same Peter speaking, *Actes* 10.44. *But yet notwithstanding he doth so work by the word and Sacraments, as that he is not tied to these meanes.* For hee conuerted Paul in his iourney: Hee furnished Iohn Baptist with his giftes while hee was yet in the wombe. Secondly he is giuen, *by woorking a desire of him in the Elect.* For hee is giuen to them that desire him, *Luk.* 11.13. Hence is drawen a forcible argument to prooue the God-head of the holy ghost. For to worke effectuallie by the ministerie is proper to God onely. 1. *Cor.* 3.7. *Neither is he that planteth anie thing, neither he that watereth, but God that giueth the encrease.* Matth. 3.11. *J baptize you with water to amendment of life, but hee that commeth after mee will baptize you with the holie ghost, and with fire.* Rom. 1.16. *The gospel is the power of god; because the holie ghost is forcible in working by it; whereupon also the gospell is called the ministration of the spirite,* 2. Corint. 3.8. Now the holy ghost is receiued by faith: *Eph.* 1.13. *Wherin also after that yee beleeued, yee were sealed with the holy spirit of promise. The world cannot receiue the spirit of truth, because it neither seeth him, nor knoweth him.* Obiection. *But faith is the gift and fruite of the holie ghost.* Ephes. 2.8. *By grace are yee saued through faith, and that not of your selues; it is the gift of god.* 1. Corinth. 12.3. *No man can saie that Jesus is the Lorde, but by the holie ghost.* Aunswere. 1. The woorking of the spirite is in order of nature before faith, but in time both are together: because the first beginning of faith is the receiuing of the holy ghost. 2. Faith beeing once begun, the holy ghost is more and more receiued, who woorketh afterwardes other thinges in vs by faith. As it is saide, *Galat.* 5.6. *Faith worketh by loue.* Actes 15.9. *By faith mens heartes are purified.*\n\n## 7 How the holy ghost is reteined\n\nThe holie ghost is receiued and kept, 1. *By meditation in the doctrine of the gospell, and by studying to profit therein.* Psalm. 1.2. *He that doth meditate in the Law of the lord da•• and night, shall bee like a tree planted by the riuers of waters, that wil bring foorth her fruite in one season.* Coloss. 3.16. *Let the woorde of Christ dwel in you plenteouslie in all wisedome, teaching and admonishing your selues.* 2. Hee is kept *by encrease and continuaunce of repentaunce and amendment of life,* that is, by a desire of bewaring to offend against our conscience. *Matth.* 13.12. *Vnto him that hath shal be giuen.* Reuelat. 22.11. *He that is righteous, let him be righteous still.* Ephes. 4.30. *Grieue not the holie spirit of god, by whom yee are sealed vnto the daie of redemption.* Hither maie bee referred a desire of auoiding euill companie and sinne. For hee that wil auoide sinne, must auoide al occasion of sinning. 3. Hee is reteined *by dailie and earnest praier and inuocation.* Luk 11.13. *Howe much more shall your heauenlie Father giue the holy ghost to them that desire him?* The same wee maie see in that panoplie or complet harnesse which the Apostle describeth *Ephes.* 6.14. Likewise it is confirmed by the example of Dauid, who praieth *Psalm.* 51.11. *That god wil not take his holy spirit from him.* 4. He is reteined *by applieng gods giftes to their right vse,* that is, to his glorie, and to the safetie of our neighbour. *Luke.* 22 32. *And when thou art conuerted, confirme thy Bretheren.* Matth. 25.29. *Vnto euerie man that hath it shall bee giuen; and from him that hath not, euen that he hath shal be taken away.*\n\n## 8 Whether and how the holy Ghost may be lost\n\n*Hee may be lost of Hypocrits, and reprobates. Of the Elect he is neuer wholy lost, but onely as touching manie giftes:* because they alwaies reteine some giftes. Neither is hee finally lost of the Elect, because at length they returne to repentance. But of the reprobate he is altogether or wholy lost, and finally, so that they neuer receiue him. Obiection. *But the holy ghost departed from Saul; Therefore he may also depart from the Elect.* Aunswere. Hee departed from Saul; but not the spirit of regeneration, for he neuer had him. Reply. *Yea but the regenerating spirite also departeth: because Dauid praieth,* Psal. 51.12. *Restore to me the ioy of thy saluation.* Answ. He is lost oftentimes as concerning some giftes of regeneration, but not wholy. For it cannot possibly bee, that the Godly should reteine no remnants, seeing they doe not sin to death. *A man* (saith Bernard) *neuer abideth in the same state: either he goeth backward, or forward.* For this difference is to be obserued & held, for the assoiling of that question; *How namely the perseuerance of the Elect may be notwithstanding certaine, albeit they leese the holy Ghost; which is,* because they are neuer wholly and finally destitute of the holy Ghost. *Now the holy Ghost may be lost fower waies,* and those contrarie to those other meanes, whereby he is reteined. 1 *By neglecting the Woord and Doctrine.* For Paul willeth Timothie *to stirre vp the gift of God which was in him:* & also teacheth him how that may be doone. 1. *Tim.* 4.15. *By giuing attendance to his reading, to exhortation and doctrine.* 2 He is lost *by carnall securitie,* and by giuing ouer our selues to commit wickednesse against our conscience. 3 *By neglect of praier.* 4 *By abusing the giftes of the holie Ghost;* as when they are not imploied to his glorie, & to the safety of our neighbor. *Luk.* 8.18. *Vnto him that hath shal be giuen: from him that hath not, euen that he hath shall be taken awaie.*\n\n## 9 Wherefore the holy Ghost is necessarie\n\nHow necessarie and needefull the Holy Ghost is, and for what causes, doth clearely appeare by these places of Scripture. *Joh.* 3.5. *Except that a man be borne of water and of the spirit, he cannot enter into the kingdome of Heauen.* 1. *Cor.* 15.50. *Flesh & bloud cannot inherit the kingdome of God.* 2. Cor. 3.5. *Wee are not sufficient of our selues to thinke anie thing, as of our selues; but our sufficiencie is of God.* Hence we may thus conclude: without whom we cannot thinke, much lesse doe ought, that is good, and without whom we can neither be regenerated, nor know God, neither attain vnto the inhetaunce of the celestiall kingdome; without him we cannot be saued. But without the holy Ghost these things cannot be done, by reason of the corruption & blindnes of our nature. Therefore without the holy Ghost it cannot be, that we should be saued, & so it followeth that he is altogether necessarie for vs vnto saluation.\n\n## 10 How we may know that the holy Ghost dwelleth in vs\n\nWee know that wee haue him, *by the effectes, or by his benefits and blessings in vs,* as by the true knowledge of God, by regeneration, faith, and the inchoation or beginning of new obedience; or by a readinesse and willingnesse to obay God. *Rom.* 5.1. *Beeing iustified by faith, wee haue peace towards God. The loue of god is shed in our harts.* Againe, we know it by the testimony and witnesse *which hee beareth vnto our spirit, that we are the Sonnes of god.* Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs, are, Comfort in the midst of death, ioy in afflictions, a purpose to perseuere in faith, sighes, and ardent praiers, a sincere professing of Christianitie. 1. *Corint.* 12.3. *No man can saie that Jesus is the Lord, but by the holy ghost.* In a woorde, by faith and repentaunce, we know that the holie Ghost dwelleth in vs.\n\n[^1]: It is here to be noted, that this Questiō serueth more properlie for the latine, which vseth this name, Spiritus, only, when as we in English vse as much, or more rather, the word Ghost, than Spirit, when wee speake of the third Person."},{"number":127,"title":"OF THE CHVRCH","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[54],"paragraphs":[],"clauses":[],"items":[],"text":"The questions to be obserued.\n\n1 *What the Church is.*\\\n2 *How many waies it is taken.*\\\n3 *What are the markes thereof.*\\\n4 *Wherefore it is called holy and Catholique.*\\\n5 *What is the difference betweene the Church & the common-weale, or ciuil state.*\\\n6 *Whence it is, that the Church differeth from the rest of mankinde.*\\\n7 *Whether any may be saued out of the church.*\n\n## 1 WHAT THE CHVRCH IS\n\nWhen the question is, *what the Church is,* it is presupposed that there is a Church, so that it is not necessarie to make a question, *Whether there be a church.* Now as concerning the name,[^1] *Ecclesia* (which we cal the church) it is natiuely a Greeke woord, and commeth from a word which signifieth, *to cal forth.* For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude, as it were namelie, and by their Hundreds, to an assembly, wherein some publique speech was had, or to heare relation made of some sentence or iudgement of the Senate. And thus differeth the word *Ecclesia,* from *Synagoga,* or Synagog. For *Synagoga* signifieth any manner of congregation, be it neuer so common and inordinate. But *Ecclesia* betokeneth an ordained congregation, and such as is called together for some cause. From hence the Apostles translated the name, *Ecclesia,* to their purpose, terming the Church by it for resemblaunce and likenesse sake. *For the church is gods congregation, neither comming together by chance without cause, nor beeing inordinate: but called foorth by the voice of the Lorde, and the crie of the word, that is, by the ministers of the gospel, from the kingdome of Satan, to hear or embrace Gods word.* This congregation or companie of those which are called *of God* to the knowledge of the gospell, the Latines keeping still the Greeke woorde, call *Ecclesia.* But it shall bee requisite, that we a little more fully define what the Church is. *The church of God is a congregation or companie of men,*[^2] *chosen from euerlasting of god to eternal life, which from the beginning of the woorld vnto the ende thereof, is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde, consenting in true faith, and which the Sonne of God defendeth, preserueth, and at length glorifieth with glorie and life euerlasting.* Thus is the true Church of God defined, whereof the Creede dooth properly speake. Obiection 1. *They which are in the church, perish not, as the definition affirmeth: Manie hypocrites are in the Church. Therefore either hypocrites shall not perish, or it is false, that they which are in the Church perish not.* Aunswere. They which are in the inuisible Church perish not; and of this was our definition. But the Minor proposition speaketh of the visible Church, in which are manie hypocrires. Obiection. 2. *Where the inuisible church is not, neither is the visible. Jn the time of popery was not the inuisible church: therefore there was not the visible.* Aunswere. I denie the Minor: For there also were remnantes, that is, there were alwaies some mingled with those dregs who held the foundation, some more purely, some lesse. In summe, the Church was oppressed, but not extinguished.\n\n## 2 How manie waies the church is taken\n\n*The church is taken either for the true church,*[^3] *or for the false. The false church* is vnproperly called the church, and is a companie arrogating vnto themselues the title of Christes church; but which do not folow the same, but rather persequute it. *The true church* is either *visible,*[^4] or *inuisible. The visible church* is a companie among men, embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel, and vsing the Sacramentes aright according to Christes institution, and professing obedience vnto the doctrine: in which company are many vnregenerated, or hypocrites,[^5] consenting notwithstanding & agreeing to the doctrine: in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life. Hither appertaine the parables *of the seede and the tares. The inuisible church* is a companie of those which are elected to eternall life, in whom a newe life is begun here by the holie Ghost, & is perfected in the woorlde to come. They which are in this inuisible church,[^6] neuer perish, neither are any hypocrites therein, but the Elect only, of whom it is said, *Joh.* 10.28. *No man shal plucke my sheep out of mine hands.*\n\nMoreouer *both these partes* of the true Church, both visible and inuisible, are either vniuersall or particular. *The Vniuersall visible Church,*[^7] is the companie of all those which professe the doctrine, wheresoeuer in the worlde they be. *The particular Visible Church,*[^8] is also a companie of those which professe the doctrine, but in some certaine place. *The Visible Church is Vniuersall* in respect of the profession of one Faith in Christ, and of one Doctrine and worshippe. But *it is particular,* in respect of place and habitation,[^9] and of diuersitie of rites and customes. *So also the Inuisible Church is Vniuersall,* as all the Elect, in whatsoeuer place they bee, and at whatsoeuer time they liued, haue one faith:[^10] *againe it is particular,* as either in this or that place they haue the same faith. Now all particular Churches are partes of the Vniuersall, and the Visible are partes of the Vniuersall church Inuisible. And *of this Vniuersall Jnuisible Church* doth the Article of our Creed speake properlie, *I beleeue the Holie Catholique Church.* For besides that the vniuersall inuisible church is catholique, it is also nobilitated with this title, that it is *Holie.* Furder, in this is the true communion of Saints between Christ, and al his members. *It is called inuisible,* not that the men are inuisible: but because their faith and godlinesse is inuisible, neither is knowen of anie, but of themseleus, in whom it is: neither can wee indeede discerne certainly the godly from the hypocrites in the church.[^11] *The partes of this vniuersal inuisible church* may these two not vnfitly be accounted; *The church Militant, and Triumphant. The Militant,* is in this world, fighting & warring vnder the banner of Christ against the Diuel, the woorlde and our flesh. *The Triumphant,* which both now triumpheth with the blessed Angels in heauen, and shall after the resurrection enioie a full triumph. Nowe although the Militant church is that vniuersall inuisible church which remaineth as yet in the field and is fighting on earth, yet it is, and lieth hid in the visible church. And therefore there is almost the same difference betweene the vniuersal visible church, and this Militant which is between the whole and a part. Obiection. *If the whole be visible, the part also is visible.* Aunswere. *That part is also visible,* as concerning the men Elected, or as they are men, and as they professe the doctrine of the visible church: *but it is not visible,* as concerning the godlinesse or faith of men, or as concerning faith and repentaunce in men. *That this inuisible church militant here on earth is a part of the visible church,* is apparent euen out of this place of Paul, Rom. 8.30. *Whom the Lord predestinate, them also he called. This calling,* whereby the Lord calleth vs, *is of two sortes, inward, and outwarde: the inwarde* Sainct Paul saith, *was wrought according to the purpose of sauing men;* and the Elect are called by both. Hypocrites are called onelie *by the outwarde calling.* And *in respect of this outwarde calling is the church called visible, and the Church of the called,* wherein are hypocrits also. *But the inuisible* is called *the company or church of the Elect and chosen.*\n\n[^12]There is also another diuision of the Church, into *the Church of the olde Testament, and of the newe. The church of the olde testament* is a companie or congregation embracing the doctrine of Moses and the Prophets, and making profession that they will embrace in Iurie the Mosaicall ceremonies and keepe them, and as well in Iurie, as also out of Iurie embrace the thinges signified by those ceremonies, that is, beleeuing in the Messias which was to bee exhibited. *The church of the newe testament* hath not these differences, because all beleeue in the Messias already exhibited. This Church is a companie embracing the doctrine of the Gospell, vsing the Sacramentes instituted by Iesus christ, & beleeuing in him being exhibited the tru Messias.\n\n## 3 What are the tokens or marks of the Church\n\nThe markes of the true Church are, 1.[^13] *Profession of the true, vncorrupt, & rightlie vnderstood doctrin of the Law & Gospell,* that is, of the doctrine of the Prophetes and Apostles. There concur withal oftentimes errors; but yet notwithstanding this marke is sure, if the foundation be kept, albeit stubble be builded thereon: yet so, that those errors or stubble be not maintained. 2.[^14] *The right and lawfull vse of the Sacramentes.* 3. *Profession of obedience to the doctrine or ministerie.* Obiection. *In manie churches which professe true doctrine this third marke is not seene: therefore they are no churches.* Aunswere. 1 There are manie in them, who indeed yeeld, and endeuor to yeeld obedience. 2. Al obey, acknowledging by their profession, that sinnes ought not to bee maintained. *But it is necessarie that this third mark should be added:* because they shoulde mocke God, who woulde saie that they receiued this Doctrine of Christ, and would not frame their liues according vnto it. *Matth.* 28.19. *Goe and teach all nations, baptizing them in the name of the Father and the Sonne & the holy Ghost; Teaching them to obserue all thinges whatsoeuer I haue commaunded you.* In these woordes of Christ are all those three markes of the Church conteined. Obiection. 2.[^15] *But those which all Schismatiques and heretiques doe challenge vnto them, are not the markes of the true Church. But all of them do challenge these vnto them: therefore they are not the markes of the true Church.* Ans. I denie the Maior. For we are not to see whether they chalenge thē, but whether they haue them. So also woulde it follow, that the heauenly blessings, which are proper to the true Church, are theirs also, because they challenge them. Obiect. 3. *Without which the church cannot bee, that is a marke thereof. But without the ordinarie succession of Bishops the church cannot be. Therefore it is a marke thereof.* Ans. By ordinarie succession in the ministerie,[^16] is meant the succession of ministers in the same true doctrine and administration of Sacramentes. And if the proposition bee so vnderstoode, it is true: for such a succession is nothing else, than those notes which wee haue put. But in the conclusion of this obiection is vnderstoode that there shoulde bee an ordinarie succession into the same place, whether they teach the same doctrine or a diuerse from it. And so also it should be a tying of the Church to a certaine Citie, Region, and so foorth. Saint Augustine against Manichaeus his Epistle, cap 5. sheweth how he was brought to the faith of the Catholique Church. For hee saith, *That hee obeied the catholiques, when they said, Beleeue the gospell:* and there he bringeth forth that common saieng: *I woulde not beleeue the gospell, except the autoritie of the catholique church mooued mee thereunto.* By the testimonie therefore of the church he was mooued to reade the gospell, and to beleeue that heauenlie doctrine was conteined therein. But doth hee, after hee beleeued the gospell, promise that hee would beleeue the church more than the gospel, if the church determine, or propound anie thing, which is either contrarie to the gospell, or can bee prooued by no testimonie of Scripture? This doubtles Augustine neuer meant. Naie, elsewhere he denounceth *Anathema, and biddeth a curse come to them, who declare any thing besides that which wee haue receiued in the writings of the Lawe and Gospell.* And in the selfe-same place he witnesseth, *That he, because he beleeueth the Gospell, cannot beleeue Manichaeus, for that hee readeth nothing in the Gospell of Manichaeus Apostleship.* Therefore traditions or ordinances of the church, bring vs vnto the scripture, and ty vs to that voice which soundeth in the Scripture.\n\n[^17]But here it must bee obserued, howe honestly and fairely the Papistes deale. For wheresoeuer they meete with the word *Tradition,* that by and by they wrest to their traditions, which can not bee proued out of the worde of god. As when Paul saieth. 1. Cor. 15.3. *J deliuered vnto you that which J receiued:* straight waies they crie out, *heare you traditions?* I heare; but reade on there in the woordes folowing Paul him-selfe by writing declaring what those traditions are. *J deliuered vnto you, how that Christ died for our sinnes, according to the scriptures, And that hee was buried, and that hee arose the third day, according to the scriptures.*[^18] Heare you heare Pauls traditions to bee doublie thinges written. For first they were taken out of the scripture of the old Testament; Secondly they were committed to writing by S. Paul himselfe. So Paul saith of the Lordes supper. 1. Cor. 11.23. *I haue receiued of the Lord, that which also J haue deliuered vnto you. But this tradition,* after the Euangelistes, himselfe also hath set downe in writing. The Iesuites cite the saying of Paul, 2. Thes. 3.6. *Withdraw your selues frō euery brother that walketh inordinately, and not after the tradition which hee receiued of vs.* But a little after in the same chapter hee describeth what tradition he meaneth, as it is manifest to him that looketh on the place. And yet will they thence prooue that many thinges are to bee beleeued, which can not bee proued by anie testimonie of Scripture. The like impudencies they shewe in another testimony taken out of Luke. *Act.* 16.14. *They deliuered them the decrees to keep ordained of the Apostles & Elders, which were at Jerusalem:* When a little before, *Cap.* 15.23. he witnesseth that those decrees were set downe in letters written by the Apostles.\n\nBut wee are to keepe and hold the notes and marcks before set downe; First, *in respect of Gods glorie, that enimies may be discerned from Sonnes.* Secondly, *In respect of our own saluation, that we may ioine our selues to the true Church.* For there are three sorts of men. 1 *They, who openly professe and declare themselues to be enimies.* 2 *Hypocrits* 3 *The company of the Elect chosen.*\n\n## 4 Why the Church is called holy and Catholicke\n\nThe Church is called *Holy.*[^19] 1 *Because Christes sanctification is imputed vnto it.* 2 *Because al his members haue begunne al the parts of obedience.* It is called *Catholicke.* 1 *In respect of places,* because it is spread through the whole world. For there is one Vniuersall Church of all places, & degrees of life, neither is it tied to a certaine place & kingdome, or to certain succession. 2 *In respect of times:* Because there is but one true Church of all times, which also is at all times so Catholicke, as that it is dispersed through the whol world, nether is at any time tied to any certain place. *Jt is not called Catholicke,* because it possesseth many kingdomes. For *Catholicke* is a title giuen vnto the Church in the Apostles time, for before time the Church was limited within narrowe bondes. Nowe, *that there is but one Church of al times and ages from the beginning of the world vnto the end,* it is out of doubt. For, 1 *It is manifested that the Church hath euer been. Neither can Abrahams daies be obiected, as if before he was called there had beene no worship of the true God in his familie, and himselfe had beene after his calling alone without anie others.* For before his calling he held the foundations and grounds of Doctrine of the true God, though it were darkned with superstitions mingled therewith. Againe, *Melchisedec* liued at the same time, *who was the Priest of the most high God;* and therefore neither was Abraham after his calling alone, but there were others besides him, worshippers of the true God, whose priest was Melchisedec. 2 *That the Church, as it hath beene euer, so shall also continue euer,* appeareth by these testimonies. *Isay.* 59.21. *My woordes shall not depart out of thy mouth, nor out of the mouth of thy seed.* Ier. 33.20. *If the night and day may bee chaunged, then shall my couenant also be changed.* Mat. 28.20. *I am with you alway vntill the end of the world.* Moreouer Christ was euer and euer shal be King, Head, and Priest of the Church. Wherefore the Church was euer, and euer shall be. And hence also it is manifest, *That the Church of both testaments* is one and the same; that which is confirmed also by the article folowing. For Christ is the sanctifier of his Church, who is common to men of both testaments. Hither appertaineth the Question *of the authoritie of the Church.* Which I omit. In this we wil consider here onely that opinion or saying, *The church doth not erre.*[^20] Which is true after this sort. First, *the whole* doth not erre, though some members thereof doe er. Secondly, it doth not erre *Vniuersally,* although in some pointes of Doctrine it may. Thirdly, *It erreth not in the foundation.*\n\n## 5 In what the Church differeth from the common-weal\n\n[^21]THE Church differeth from the common-weal. 1. *Because common-weales are distinct, and kingdomes of the world, in diuerse places and times. The Church is alwaies one and the same at all times, and with all men.* 2. *The kingdomes and states of the world haue many Heads, or one chiefe Heade, and many other inferiour Heades besides, and that on earth. The Church hath but one, and that in heauen.* 3. *The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity. The Church is ruled by the Holy Ghost & the worde of God.* 4. *The common-wealth or ciuill state requireth outward obedience onely. The Church requireth both, as well inwarde obedience as outwarde.* 5. *In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate, the violating of which lawes bindeth mens consciences, and deserueth corporal punishmentes: The Church is tied to the woorde of God, vnto which it is not lawfull to adde ought, or to detract ought from it.* 6. *The ciuill state hath corporall power, where-with it is armed against the obstinate & disobedient. For he may and ought by force to curb these, and to punish them by the sword. The Church punisheth by denouncing of Gods wrath out of the worde of God.* 7. *Jn the Church are alwaies some Elect & Holie; but not alwaies in the common-wealth.*\n\n## 6 Whence ariseth the difference of the Church from the rest of mankinde\n\nThe cause of the difference is the Election of God.[^22] *Act.* 14.16. *Jn times past god suffered all the Gentiles to walke in their owne waies.* Rom. 9.18. *God hath mercie on whom he will, and whom he will he hardeneth.* Ioh. 6.37. *Al that the Father giueth me shal come to me.* Rom. 8.29.30. *Those which hee knew before, he also predestinate to be made like to the Image of his Sonne, and whom he predestinate, them also he called.* By these wordes we are also taught that the promise of grace is generall, in respect of the Elect, or beleeuers. *God verilie would haue all to be saued,* and that,[^23] 1 *Jn respect that he loueth the saluation of all. But the Elect only haue attained to that saluation.* 2 *In respect that he inuiteth al to saluation. But the rest haue beene hardened.* The Efficient cause then of this difference, is the Election of God willing to gather vnto himselfe, a Church in earth. Secondly, *the Sonne is a mediate executour of this will and purpose; The holy ghost immediate.* Thirdly, *The woord of God is the instrumental cause.*\n\nNow the cause of the difference beeing known, let vs in a woorde see, what that difference is.[^24] Wee are to obserue therefore *that there are three sortes of men verie much different one from another. For some men are euen in profession estraunged and aliants from the church,* as who deny faith or repentance, and therefore are openly enemies of the Church: *others are called, but not effectuallie, which are al hypocrits. Others lastly are called effectually, which are the Elect,* who are but a little portion, according to that of Christ, *Matt.* 20.16. *Many are called, but few are chosen.*\n\n## 7 Whether anie one maie bee saued out of the Church\n\n[^25]NO *man can bee saued out of the Church:* For whomsoeuer God hath chosen and elected to the ende, which is eternal life, them he hath chosen to the means, which is the inward and outwarde calling. Obiection. *Therefore Election is not free.* Aunswere. It is free; because God chose freely, both to the end, and to the meanes. But after he hath once destined and ordeined men to meanes, hee neuer changeth: Wee are here also to holde against the Anabaptistes, That infantes, which are borne in the church, are also of the church.\n\n[^1]: 〈 in non-Latin alphabet 〉\n[^2]: The definition of the Church.\n[^3]: The false Church.\n[^4]: The true church 〈◊〉 either visible or inuisible.\n[^5]: In the 〈…〉 perish.\n[^6]: They which are in the inuisible Church neuer perish.\n[^7]: The Vniuersall visible Church.\n[^8]: The particular visible.\n[^9]: The Vniuersall Inuisible.\n[^10]: The particular Inuisible\n[^11]: The Triumphāt and Militant, parts of the Vniuersall Inuisible.\n[^12]: The Church of the old Testament, and the New.\n[^13]: 1 Profession of the true doctrin.\n[^14]: 2 The right vse of the sacraments. 3 Profession of obedience to the doctrine.\n[^15]: Not all, that challenge these markes, are the Church, because all haue them not, though they challenge them.\n[^16]: The ordinarie succession of Bishops no necessarie marke of the Church.\n[^17]: The Papistes wrangling about Traditions.\n[^18]: Pauls traditions written verities and registred scriptures.\n[^19]: The church holy in respect of Christs holinesse imputed, and their own begun. Catholique in respect of place and time.\n[^20]: How the church may bee saide not to erre.\n[^21]: 7 Differences betweene the Church and common-weale.\n[^22]: Election putteth the difference betweene the Church and others.\n[^23]: Rom. 11.7.\n[^24]: Three sorts of men.\n[^25]: None saued out of the church."},{"number":128,"title":"OF PREDESTINATION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[54,55],"paragraphs":[],"clauses":[],"items":[],"text":"This common place *of Predestination,* or election and reprobation, ariseth out of the former place Of the Church, & is ioyned with it.\n\nThe special questions are.\n\n1 *Whether there be Predestination.*\\\n2 *What it is.*\\\n3 *What is the cause thereof.*\\\n4 *What are the effectes thereof.*\\\n5 *Whether it be vnchangeable.*\\\n6 *How far it is knowen vnto vs.*\\\n7 *Whether the Elect bee alwaies members of the church, and the reprobate neuer.*\\\n8 *Whether the Elect fal from the church, and the reprobate remaine euer in the church.*\\\n9 *What vse there is of this Doctrine.*\n\n## 1 WHETHER THERE BE PREDESTINATION\n\n[^1]THAT there is predestination, testimonies of scripture do confirme, Mat. 20.16. *Many are called, but few are chosen.* Ioh. 15.16. *Yee haue not chosen mee, but I haue chosen you.* Iohn. 10.16. *Other sheep haue I also, which are not of this foulde.* Eph. 1.5. *Predestinate according to the good pleasure of his will.* Acts. 18.10. *J haue much people in this citie.* Eph. 1.4. *Hee hath chosen vs in him.* Rom. 8.30. *Whom he predestinate, them also hee called.* By these and the like places wee learne that some are elected, some not, and therefore there is predestination.\n\nWhen the Question is, *whether there be predestination,* thē this is in Question: *Whether there bee any such counsell of God, which hath seuered some to bee saued and others to bee reprobate.* Some say, *that Election,* when mention is made thereof in scripture, *is taken for some excellencie, for which a man is worthy to bee elected or chosen:* as wee may say, a Choise and gallant horse. So also they interpret *reprobation,* but falsely: for it is the eternall counsell and purpose of God.\n\n*That there is Reporbation* is apparent by diuerse places.[^2] S. Paul saieth, Rom. 9.22. *That god doth shew his iustice on the vessels of wrath.* Mat. 13.11. *It is giuē vnto you to know the secrets of the kingdome of heauen: but to them it is not giuen.* Iud. vers. 4. *who were before of old ordeyned to this condemnation.* Mat. 14.25. *Thou hast had these thinges from the wise.* Iohn. 10.26. *Ye are not of my sheepe.* Pro. 16.4. *He hath made al things for his own sake: euen the wicked for the day of euill.*\n\n1 Obiection. *But the promise of grace is vniuersall.* Aunswere. *It is vniuersall,* in respect of the faithfull, that is, it belongeth to all those who beleeue. But *it is particular,* in respect of al men. Our aduersaries say, *that those which are conuerted maie fal awaie.* Which is, to weaken and diminish the general promise. Reply. *But it is said,* 1. Tim. 2.4. *That God will that al men be saued. But contrarie,* Matth. 20.16.[^3] *Manie are called, but fewe chosen.* Matth. 13.15. *This peoples heart is waxed fat, saith the Lorde, least they shoulde returne, that J might heale them. And heere it is saide, that God will that some bee not saued. Therefore these testimonies are contrarie one to another.* Aunswere. 1. God wil that al be saued; *as he is delited with the saluation of all.* Albeit elsewhere it is saide, *That hee reioiceth at the destruction of the wicked,* Prou. 1.26. yet hee reioiceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his iustice. 2. Hee wil that all bee saued, *in as much as he inuiteth al to repentance:* But he wil not haue all saued, in respect of the force and efficacie of calling. *Actes.* 17.27. *He dooth good vnto al, if so be they might haue groped after him, and found him.* Rom. 11.7. *The Elect obtaine it: the rest are hardened.* He saith verily vnto all: Honesty of life pleaseth me: yee owe it vnto me. But he saith not to al, I wil worke it in you; but to the elect onely, because from euerlasting it hath so pleased him.\n\n2 Obiection. *He that giueth vnequallie to those that are equal, is an accepter of persons.* Aunswere. It is true, First, *if hee giueth to those which are equall vnequallie for anie outward causes or respectes,* that is, for such causes as are not that condition, in respect of which equall rewardes or punishmentes were to be giuen or not to be giuen; that is, when the cause which is common to both, is neglected, and other thinges regarded, which are not the cause, as riches, honours, and the like. But here God respecteth the receiuing of this benefite, and conuersion, and giueth eternall life to them which haue these. Secondly, *he that giueth vnto those, which are equall, vnequallie,* beeing bound to anie, were an acceptour of persons. But God giueth most freely, of his meere mercy and grace. Hee is bound to no man: because we were his enemies; therefore he might most iustly haue excluded all. And if vniustice shoulde any waie fal into God (which God forbid that we should think) he should be vniust, & an acceptour of persons in that he giueth any thing at all. But if thou beeing moued with pittie and compassion, shouldst giue a farthing to one begger, and a pennie to another, thou art not therefore an acceptour of persons. *Matth.* 20.15. *Js it not lawfull for mee* (saith Christ) *to doe as I will with mine own? Js thine eie euil, because J am good?* Rom. 11.35. *Who hath giuen first vnto the Lord?* To knowe this is behoouefull for the glory of God.\n\n3 Obiection. *Jt is meete and iust, that he who hath taken a sufficient ransome for all sins, should receiue al men into fauor. God hath receiued a sufficient ransome for the sins of the whole worlde. Therefore he should receiue al into fauor.*[^4] Answere. It must not onely be a sufficient ransome for al, but must be also applyed vnto al receiuing it by faith: but it is not applied vnto al: because it is saide, *John* 17.9. *I pray not for the world, but for them which thou hast giuen mee.* Replie. *A sufficient ransome ought to bee applied vnto all. Christs ransome is sufficient. Therefore it ought to bee applied vnto all.* That a sufficient ransome ought to bee applied vnto all is proued, *because this is a propertie of infinite mercy, to doe good vnto all.* Aunswere. We denie that infinite mercie consisteth herein. It consisteth not in the number of those that are saued, but in the manner howe they are saued. Moreouer he will not giue this benefite vnto all: because hee is withall most wise and iust. Hee may together exercise both his mercie and his iustie. *John* 3.16. *God so loued the world, that he hath giuen his only begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue eternal life; He that beleeueth not is condemned already.*\n\n4 Obiection. *He that taketh a sufficient ransome for all, & yet doth not saue all, is vniust: because he taketh more than in equitie he should. God taketh a sufficient ransome for all, and yet doth not saue all. Therefore he is vniust.* Answere. He is vniust, *except himselfe giue the ransome.* But God gaue it. Therefore he taketh of his own, not of ours. Secondly, *The sufficiencie of the ransome doth not bind god to the receiuing of al, but the applying of it.* But he hath not entered into any bond, that he will apply that ransome to all.\n\n5 Obiect. *He that afflicteth some for his own glories sake,*[^5] *is an vniust God.* Answ. This proposition is false being generally taken. For though it be true in creatures; *yet is it false in god.* Because god is the chiefe good: and greatest regard ought to be had of the chiefe good. Nowe the chiefe good, that is, gods glorie, did require, that not only his mercy, but his iustice also should be manifested. Secondly, We aunswere, that, *he is vniust, who afflicteth some, and that without any trespasse or fault of their owne.* For God for his glories sake doth suffer some to perish, while themselues willingly perish and fall away. Thirdly, *God is bound to none, to saue them,* as neither he was to create them. *He suffereth men to fall into sin:* but, 1 *Themselues willinglie falling.* 2 *Himselfe not being bound to saue them.* 3 *Being bound to haue more regard of his owne glorie, than of mens saluation.*\n\n6 Obiection. *He that destineth to the ende, destineth also to the meanes, whereby we come to the end. God destineth some to the end; that is, damnation. Therefore hee destineth them to the meanes also, which are sinnes. For, that sinnes are the meanes to come to damnation is prooued; because that is a meane, without which we cannot come to the end; as none can come to damnation without sinne.* Answere. Means are of two sorts. Some, which goe howsoeuer before the end, that is, which he vseth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the ende which hee intendeth. Other meanes there are which come indeede vnto the ende, but are not doone by him, which intended the end. Those hee maie suffer or admit, but it followeth not that he wil them. Wherefore I answere vnto the Maior: He that wil the end, will also the means which himselfe worketh, and by which hee worketh to obtaine that end, which he entendeth: but not all meanes: otherwise there shall bee more in the conclusion than in the premisses. Neither will hee also those thinges, which he permitteth, that is, hee hindereth them not from being done, if they hinder not his end.\n\n[^6]7 Obiection. *Hee that calleth all, and yet will saue but some only, dissembleth: God doth so; Therefore he dissembleth.* Answere. Of meere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore to the Maior we answere: He doth not doe it, to illude men; but either to leaue all without excuse, or to inuite them to repentance. And furder, if you vnderstand the Maior generallie, it is to be denied: because there may be another cause; & if it be so taken, it is thus to be distinguished. Hee that calleth all, and yet will saue but some onely, to illude men, or to deceiue them, hee dissembleth; if hee call them indefinitely, or with a mind not willing to woorke in them to obey. But God neuer promised, that hee woulde woorke this in all. Wherefore there is no contradiction in these propositions: All ought to doe it, and, I wil woorke in some to doe it: because the same thing is not denied in the one, which is affirmed in the other; but a diuerse thing.\n\n[^7]8 Obiection. *They, whose saluation dependeth on the secret counsel of god, cannot haue comfort. Our saluatiō dependeth on the secret counsel of God. Therefore we cannot haue comfort.* Answer. Wee can not haue comfort, before it is reueiled vnto vs. But that secret counsell of God is opened vnto vs by the sonne and the Holy Ghost. Likewise by the effects. *Rom.* 5.1. 1. *Being iustified by faith wee haue peace towards God.* 2. Cor. 1. 22. and 5.5. *Hee hath sealed vs and hath giuen the earnest of the spirit in our hartes. Hee that hath created vs for this things, is God, who also hath giuen vnto vs the earnest of the spirit.* Rom. 8.16. *The same spirit beareth witnesse with our spirit, that wee are the children of God.* 1. Iohn. 3.24. *Hereby wee know that hee dwelleth in vs, and wee in him, euen by the spirit which he hath giuen vs.*\n\n9 Obiection. *That which is done in vaine, no man should endeuour. But the reprobate doe in vaine repent: because it is imposible that they should bee saued.* Aunswere. This is true, if any knew that they were reprobate. But God will haue no man so to determine of him-selfe. 2. It is a contradiction, to bee a reprobate, and to shew repentaunce for if they did repent, then were they not now reprobates. Therefore there commeth no danger by this absurdity.\n\n10 Obiection. *That danger which is not,*[^8] *neede not to bee taken heede of. But vnto the Elect there is no danger of condemnation. Therefore they neede not take heede thereof.* Aunswere. The Maior is true, if there should be no danger, whether heede bee taken, or not taken. But there is no danger vnto the elect, that is, being heedefull and bewaring of any danger that may come. But all the elect are heedeful, circumspect and warie: and those who are not heedful, are not elected. For from whom God auerteth and turneth away this danger, he worketh also in them to be warie and to take heed thereof. Rom. 8.3. *Whom hee predestinate, them hee iustified.* They therfore doe amisse, who thinke to receiue comfort, without any desire of a good conscience. Replie. *But if they must take heed and beware they are vncertaine.* Aunswere. No; because they haue this as a spur to goe forwarde and perseuere. But, To bee certaine, and, not to haue a desire of repentance & amendment of life, implieth a contradiction: as if thou shouldest say, I am certaine of my reward, therefore I will not runne: for a rewarde is not giuen but to him that runneth. These propositions doe mutuallie one follow another, To bee certaine of saluation, and to haue a desire of conuersion and amendement of life.\n\n## 2 What Predestination is\n\n*Predestination differeth from prouidence,*[^9] *as a speciall from the generall.* For prouidence is the eternall counsell of God concerning al creatures: but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels. Wherefore *Predestination is the eternal, most iust, and vnchangeable counsel of God, of creating men, of permitting their fal into sinne and eternal death, of sending his Sonne into flesh, that hee might bee a sacrifice, and of conuerting some by the woorde and the holie ghost for the Mediatours sake, and sauing them in true faith and conuersion, and of leauing the rest in sinne and eternall death, & raising them vp to iudgement, & casting them into eternal paines.* Here is spoken of men which shall bee saued, and not saued: therefore to them onely, and not to Angels doth this definition of Predestination agree.\n\n[^10] *The partes of Predestination are, Election and Reprobation. Election is the eternal, vnchaungeable, free, and most iust decree of god, whereby hee hath decreed to conuert some to Christ, to preserue and keepe them in faith and repentaunce, and by him to giue them eternall life.*[^11] *Reprobation is such a decree of god, as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes, to punish them with blindnesse, and damnation, and to condemne them beeing not made partakers of Christ euerlastingly.* That Election likewise, as also Reprobation are both the decree of god, these and the like sayinges doe prooue. *John* 13.18. I know whom I haue chosen 2. *Tim.* 1.9. His grace was giuen to vs before the worlde was. *Rom.* 9.18. He hath mercy on whom he wil. Both therefore election and reprobation, were made by counsell, and therefore both are a decree, and that eternal: because there is no new thing in God, but all from euerlasting and the Scripture doth manifestlie saie, *Ephes.* 1.4. That God hath chosen vs before the foundation of the worlde. Seeing then hee hath chosen vs, hee hath therefore reiected the rest. That which the verie word of choosing doth shew. For, whatsoeuer is chosen, the same is chosen, other thinges beeing reiected. This Election is of grace and free, that is, not in respect of anie good foreseene in vs. *He hath mercie on whom he will,* that is, He giueth freely what he giueth. *Joh.* 15.16. *You haue not chosen me.*\n\n## 3 What the causes of Predestination, or Election, and Reprobation\n\n[^12] *THE efficient and motiue cause,* is the good pleasure of God. *Matth.* 11.26. *Jt is so, O Father, because thy good pleasure was such.* God hath not foreseene any thing in vs, for which he should choose vs, for there can be no good in vs, as of our selues. For if anie good bee found in vs, that hee dooth worke wholy in vs: and hee woorketh nothing in vs, which hee hath not decreed to woorke from euerlasting. Wherefore the alone gracious and most free good pleasure of God, or the alone free mercy of God is the efficient and motiue cause of our Election. *Ephes.* 1 5. *God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil.* See further, *Roman.* 9.11. *Coloss* 1.12. 2. *Timot.* 1.9.10.[^13] In like manner also *the efficient cause of Reprobation is the most free good pleasure of God.* For *wee beeing all by nature the children of wrath,* had al perished, if sin were the cause of reprobation. *Wherefore the cause of reprobation is not in men themselues,* but that is in God his will of shewing foorth his iustice. Therefore of particular men, why this man is elected, and he reprobated, there can bee no other reason giuen, but the good pleasure of God onely. But the cause of damnation is altogether in men,[^14] which is sinne. *The supreme final cause of Predestination is gods glorie: and the last and proper final cause of Election, is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect.* The next & neerest finall cause of our Election, is our Iustification, when God dooth in his Sonne freely account vs for righteous. Both which finall causes the Apostle compriseth in these wordes: *Ephes.* 1 6. *He hath predestinate vs to the praise of the glorie of his grace, wherewith he hath made vs freely accepted in his beloued.* Likewise of the contrarie: *The first final cause of Reprobation is the declaration of gods iustice, seueritie, and hatred against sinne in the reprobate.*\n\n1 Obiection. *God did foreknowe our workes: Therefore he choose vs for our woorks.* Aunswere. He did foreknowe those good thinges which he purposed to woorke in vs, as also he foreknewe the persons: otherwise he could not haue foreknowen any good workes. So could he not haue foreseene any euill, except he had purposed to permit the same.\n\n2 Obiection. *Christs merite applied vnto vs by faith, is the cause of our Election. Therefore not the good pleasure of God.* Answere. Christes merit is not the cause of election, but is reckoned among the effects thereof.\n\n3 Obiection. *Euil workes are the cause of reprobation, therefore good workes are the cause of election.* Aunswere Euil workes are not the cause of reprobation, but of that which followeth reprobation, that is, of damnation. Good workes go not before in him that is to be iustified, muchlesse are they the cause of election, but they followe in a man beeing iustified, and draw their original and their perpetual efficacy and vertue from gods mere grace.\n\n## 4 What are the effects of Predestination\n\n*The effect of election* is the whole woork of our saluation, and al the degrees of our redemption 1. *The creation and gathering of the church* 2 *The sending and giuing of Christ the Mediatour, and his Sacrifice* 3. *Effectuall calling of men to his knowledge,* which is the conuersion of the Elect by the holie Ghost and the woorde. 4. *Faith, iustification, regeneration.* 5. *Good woorkes.* 6. *Finall perseueraunce.* 7 *Raising vnto glorie.* 8.[^15] *Glorification and eternal life. The effects of Reprobation are, the creation of the reprobate, priuation of gods grace, blinding, hardening, perseueraunce in sinne, raising to iudgement, and casting into eternal torments.*\n\nObiection. *Diuers or contrarie causes haue contrarie effectes. The effectes of election are good woorkes. Therefore euil works are the effectes of reprobation.* Aunswere. The Maior is not alwaies true, in voluntarie causes. For there is a dissimilitude: Because God purposed onely to permit euil woorks, but to worke good in vs. But the proper cause of euill works is the Diuel, and euil men. Replie. *But god hardeneth and blindeth men. Blindnes is an effect of reprobation, and a sinne: Therefore sinne is an effect of reprobation.* Aunswere. Blindnesse is a sinne in respect of men who admit it, and as it is receiued of them▪ and purchased by their owne demerite: but as it is inflicted of God, it is a iust punishment. And, that God doth deliuer some from that blindnesse, is of his mercie.\n\nObiection. *Hardenesse or induration is an effect of reprobation, and is a sinne. God is autor of reprobation▪ therefore of hardnes also, and so of sinne.* Aunswere. Hardnesse is an effect of reprobation, but so that it is done according to reprobation, but commeth not from it.\n\nHardnesse and blindnesse or excecation, are according to reprobation, or according to predestination, as they are sins. But they are effects of reprobation or predestination, as they are most iust punishmentes.\n\n## 5 Whether Predestination be vnchaungeable\n\n*Predestination is firme, sure, and vnchaungeable▪* which maie appeare euen by the generall reason:[^16] Because God is vnchaungeable, and doth not depend on the interchangeable course of thinges, but the same rather dependeth on his decree. What therefore hee hath from euerlasting decreed, of sauing the elect, and condemning the reprobate, that hath he vnchaungeablie decreed. And therefore both election and reprobation is firme and vnchaungeable. For whom he would, and hath decreed from euerlasting should be saued, them also hee now will, and so hereafter perpetually. The same also wee are to think concerning reprobation. Neither are there wanting testimonies of Scripture, whereby the same is confirmed. *John* 6.39 *This is the Fathers wil, that of al which hee hath giuen mee, I shoulde loose nothing.* Isai 46.10. *My councel shal stand, and J wil doe whatsoeuer I wil.* Mal 3 6. *I am the Lord, I chaunge not.* Ioh. 10.28. *None shal pluck my sheepe 〈◊〉 of my hand.* Ioh. 10.26 *Yee beleeue not; for yee are not of my sheepe.* 2. Tim. 2.19. *The foundation of god remaineth sure, and hath this seale, the Lord knoweth who are his.* The foundation, which Paul so calleth, is the decree of sauing the Elect. 1. *Because it is the beginning and welspring of our saluation, and the end thereof, and of al the meanes tending to saluation.* 2. It is called the foundation, *for the surenesse and firmenesse thereof,* because the same is neuer shaken. These things are needefull for vs to knowe, that wee maie haue firme comfort, and consolation, that wee may beleeue eternall life, and so al other Articles of christian faith. The reason is often repeated, and therefore often to bee meditated of: because he that denieth himself to be certain of the grace to come, is vncertaine also of the present grace of God. For God is vnchangeable.\n\n## 6 How far forth Predestination, or Election, and Reprobation is knowen vnto vs\n\n*It is knowen vnto vs in general;* as, That some are Elect, and some Reprobate: *but not in speciall,* whether this or that man be. But of our own Election euery of vs not only may, but also ought to bee in speciall certaine and assured. And verily thereof we shall be certaine by the effectes;[^17] namelie by conuersion, that is, by true faith & repentance. For that we may beleeue and know that we are certainly chosen to eternal life, wee are bound to beleeue in Christ, and to beleeue also eternal life. But this wee cannot beleeue, except wee haue true faith and repentaunce. And as euerie one ought to haue both these: So also euery one ought certainly to hold, that he is of the number of the Elect. Otherwise they shal accuse God of lying. *Rom.* 5.2. *Wee reioice vnder the hope of the glory of God.* Christ is our intercessour, woorking our euerlasting saluation. *I beleeue euerlasting life,* that is, not spiritual life onely, but euerlasting also, which being heere begunne I carrie hence with mee out of this life. Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion, but it is in generall also knowen, that some are Elect.[^18] And in general thou oughtst not only to hope, but also certainely to beleeue that there are other besides thee elected. For thou art bound to beleeue the Article of the Church, because that hath bin at al times & nowe is. But thou alone by thy selfe art not the Church, and therefore thou must not saie with Elias, *I am left alone.* But to discerne of particulars, and of euerie single man, is not thine to do. Thou art notwithstanding wel to hope of the Election of others, euē as concerning euery particular man. In generall, is the whole Election, of all: in speciall, there is a diuerse consideration of himselfe, and of others.\n\n[^19] *Of Reprobation* no man ought to iudge or determine any thing certainely, either as touching his owne, or as touching an others reprobation, before the end of his life. For he that is nor yet conuerted, may be here after conuerted before he die. No mā therefore ought to iudge of others that they are reprobates, but to hope wel of them: & of himselfe euerie man ought certainely to beleeue that he is an elect. For wee haue a generall commandement.\n\n## 7 Whether the Elect be alwaies members of the Church, and the Reprobate neuer\n\n[^20] *THE Elect are not alwaies members of the church,* but then first, when they are conuerted and regenerated by the holy Ghost. For it is said, *Rom.* 8.9. *Jf any man hath not the spirite of Christ, the same is not his.* Likewise, *the church is called holy:* But then first are the Elect holy when they are conuerted. For Saint Paul expressely saith, 1. *Corint.* 6.11. *And such were some of you; but yee are washed.* Againe, Coloss. 1.13. *He hath translated vs into the kingdome of his deare Sonne.* Now some are borne, liue, and die in the church: others are not born in it, but are called, either soone, or late, vnto the visible church: some both to the visible & inuisible church: as the theefe on the crosse. As also those of the Gentiles, of whome Christ spake, *Joh.* 10.16. *J haue other Sheepe.* Some either are borne in the visible church or come vnto it, who neuerthelesse are not members of the inuisible, and who sometimes depart from the visible. Such are the reprobate, who are not al alwaies estrainged from the church, but are sometimes made members of the visible Church, though sometimes they depart from it. 1. *Joh.* 2.19. *They went our frō vs.* Act 20.29. *Grieuous wolues shall enter in among you.*\n\nObiect. *These terms are mutuallie affirmed one of the other, To be saued, Elected, To Beleeue: For al beleeuers are Elected, and to be saued. And al who are to be saued and are Elected, do beleeue.* Aunswere. These termes indeed are mutually one affirmed of another, but yet with a certaine limitation: All true beleeuers and al that are to be saued, are Elected, and that alwaies and at all times: But all that are Elected are both beleeuers and to bee saued; but yet not alwaies: The Elect are to be saued alwaies, but are not both beleeuers, and to be saued alwaies: For at one time they maie bee saide that they are to bee saued, and at another that they are beleeuers, at another that they are saued. Thus faire then are these terms mutually affirmed each of other, as that al the Elect doe beleeue, or shal beleeue before the ende of their life. For now is the time of grace; then shall be the time of iudgement.\n\nObiection. *Christ notwithstanding calleth those which were not as yet conuerted of the Gentiles his sheepe. J haue, saith he, other sheepe which are not of this fold, that is, of this part of the Church which is to be gathered out of the Jewes. Wherefore those other sheepe seeme to bee of the general flock.* Aunswere. They were then sheepe according to the prouidence and counsel of God, but they were not sheep as concerning the fulfilling of his decree: that is, they were predestinated sheep. In sum; The Elect are not alwaies members of the church; but yet it is required of necessity that in this life they bee brought vnto the Church, though it be sometimes euen at the very point of death. This is it, which is said, That all the Elect must in this life beginne eternal life. The Reprobate are indeed sometimes members of the church, neither are they alwaies estranged from it, but their comming is no true comming to the Church: neither are they euer members of the inuisible Church, that is, of the Church and companie of Saintes. For from this they are euer aliens.\n\n## 8 Whether the Elect may fall from the Church, and the Reprobate abide alwaies in the Church\n\nThis question is cleared & laid open by those things, which are spoken of the vnchangeablenes of election, and of the perseuerance of the Saints,[^21] and godly. *The Elect when they are once indeede come vnto the Church of the Saints, they may sometime fall from it, but wholy and finally forsake it they neuer can. Not wholy;* because they neuer so defect or fall, that they become enimies of God and the Church. *Not finally;* because they persist not in this Apostasie, but at length returne to repentance, 1. *Joh.* 2.19. *They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs.* Isai. 42.3. *A bruse breede shall hee not breake; and the smoking flaxe shall he not quench.* Ioh. 10.28. *No man shall plucke my sheepe out of mine hand.*[^22] All the reprobate & hypocrites do at length finally depart from the Church, and together with those giftes, which they had, they leese also those gifts, which they seemed to haue.\n\nObiect. *The Godlie also oftentimes fal away, as Dauid and Peter.* Ans. They fall; but neither wholy, nor finally: which also befel vnto Peter. For he retained still in his minde the loue of Christ, although for fear of danger he denied him. He acknowledged also afterwards his offence, and did truly repent him thereof. Dauid also did not wholy fall away, but beeing rebuked of the Lord by the Prophet, hee truely repented, and shewed that his faith was not quite dead: but in a slumber rather for a season. But hypocrites and the reprobate, doe at length wholy and finally reuolt and fall away. For they doe so at last fall away, that they neuer returne to repentance. And because the true loue of God was neuer in thē, & so neither themselues euer were of the number of gods elect Saints; therfore at length they wholy and altogether depart and fall away from the Church.\n\n## 9 What is the vse of this doctrine\n\nThe vse of this doctrine is, 1. *That the glorie of our saluation be in whole ascribed and giuen to God. What hast thou that thou hast not receiued?* 2. *That we may haue sure and certain comfort.* This we shall haue, when as wee shall not doubt of those things, which are here taught; and that especially, if euerie of vs be certainely perswaded that the decree of God of sauing his elect is altogether vnchangeable, and further that himself also is of the number of the elect, euen a member of the inuisible Church, and therefore shall neuer depart from the Church and communion of Saints: because it is sanctified of God, and therefore is holy and conformed vnto God, not in perfection, but is holy first by imputation, by reason of the holines of Christ imputed vnto it; next by inchoation, because the holy Ghost dooth by little and little renew it, and repunge it from the filth of sinne: and lastly it is holy, because it is dedicated to a holy, sacred and diuine vse, and seuered from the wicked, which are without the church. *To beleeue* therefore *the holy Church,* is, to beleeue, that in this visible companie and society are some true repentants and truely conuerted, and my selfe to be a liuely member of the inuisible and visible Church.\n\n### OF THE COMMVNION OF SAINTS\n\nThe Articles following are concerning the benefits of Christ bestowed on the Church by the holy ghost. *The Communion of Saints* signifieth, 1.[^23] *The Vnion of the Church with Christ, and of his members among themselues.* 2. *The communion or participation of all Christs benefites.* For all the Saints haue the same reconciliation, redemption, righteousnes, saluation, sanctification, by and for Christ. All the Saints haue the same benefits common, which are necessarie to saluation. *Eph.* 4.4. *There is one bodie and one spirit, euen as ye are called in one hope of your vocation: one Lord, one Faith, one Baptisme.* 3. *Jt signifieth the distribution of speciall giftes.* These particular giftes also are common to the whole Church, as which are bestowed on some members of the Church for the saluation of the whole bodie; euen, *For the gathering together of the Saints,*[^24] *for the worke of the ministerie, and for the edification of the bodie of Christ.* But they are so distributed vnto euerie member, as that some excell and goe before othersome in gifts and graces in the Church. For the gifts of the holy Ghost are diuers, *and to euerie one of vs is giuen grace according to the measure of the gift of Christ.*[^25] 4. It signifieth *an obliging or binding of al the members,* to imploy & refer al their gifts to the glory of christ their head, & to the saluation of the whole body & of euery member mutually.\n\n[^26]The faithfull are called *Saints* in three respects, 1. *Jmputatiuelie,* that is, in respect that Christs sanctitie and nolines is imputed vnto them. 2. *Inchoatiuely,* that is, in respect that conformitie and agreeablenes with the law is incli•ated or begun in them. 3. In respect of their separation: *because they are selected and separated for all other men.* By this then, which hath beene spoken, it appeareth what is to beleeue *the communion of Saints;* namely, to beleeue that the Saints (of which number I must needes certainly be assured my selfe to bee one) are vnited by the spirite vnto Christ their head, and that from the head gifts are poured downe vnto them, both those which are the same in all necessarie to saluation, as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church.\n\nNow must we a litle more at large expound the first and *chiefe part of the communion of Saintes,* That is, *the vnion, or coherence of al the Saintes,* that is, of the whole bodie of the church with Christ the heade, and of his members among themselues, which is wrought by the Holy Ghost, euen by the same spirite, who dwelleth in christ the heade, and in all his members. And by this vnion christ conformeth his Saints, & maketh them like vnto himselfe by the same spirit which is common to both, & worketh the like in both, reseruing stil a difference in working: for in the heade he worketh al gifts & graces, & those most perfectly: in the members he worketh those gifts which are conuenient for euerie one, & so much as is for euery one requisite and necessarie. This vnion of Christ with his members, and of his members mutually among themselues, is confirmed and declared by these places of Scripture. *John* 15.5. *J am the vine, yee are the braunches: He that abideth in me, and I in him, the same bringeth forth much fruite.* 1. Cor. 12.13. *By one spirite are wee all baptised into one bodie.* 1. Cor. 6.17. *Hee that is ioined vnto the Lord is one spirit.* 1. Iohn 4.13. *Hereby know we, that we dwel in him and he in vs: because he hath giuen vs of his spirite.* Hence it is cleare how absurde their fancy is, who contend that this communion is a subsistence or personal beeing of Christes body among our bodies, or of our bodies blended and mingled with his. The same is refuted by that often alleadged comparison of the head and members. For those are coherent and grow together, but are not in a mixture, nor mingled one with another. Whence also wee maie easily iudge *of that communion, which is in the Sacramentes.* For the Sacramentes seale nothing else but that which the word promiseth. But to let this passe, the same is also hereby refuted, that this communion must be continued for euer. For to this ende dooth Christ communicate himselfe to vs, that he may dwel in vs: Wherefore such as is his abiding and dwelling, such is his communion: But christs abiding and dwelling is perpetual: Therefore his communion also is perpetuall. This argument is most strong and firme, and therefore for the assoyling it they haue beene faine to deuise their Vbiquite. For to obtaine that other communion which they woulde haue, they must needes affirme, that Christ dwelleth alwaies bodily in al his Saints.\n\n[^1]: Predestination proued by Testimony of scripture.\n[^2]: Reprobation proued by scripture.\n[^3]: Places of scripture reconciled, concerning gods wil to saue, and not to saue men.\n[^4]: Christs ransome, though sufficient for all, yet not applied to all, doth not saue all.\n[^5]: God not vniust, though hee afflict some for his glories sake.\n[^6]: God in calling all, & yet sauing but some, doth not dissemble.\n[^7]: The secret counsell of God, as touching our saluation is reueiled vnto vs.\n[^8]: The Elect 〈…〉 wary & circumspect.\n[^9]: The difference betweene predestination and prouidence.\n[^10]: Election.\n[^11]: Reprobation.\n[^12]: The efficient cause of our election, Gods good pleasure, not any thing in vs.\n[^13]: The cause of reprobatiō in God\n[^14]: The cause of Damnation in men.\n[^15]: The effects of Reprobation.\n[^16]: Predestination, vnchangeable.\n[^17]: Euerie man ought to bee assured of his owne Election, in speciall.\n[^18]: The Election of others is to bee beleued in generall.\n[^19]: No certainetie of reprobation either concerning our selues, or others.\n[^20]: The elect are then first member of the Church when they are regenerated.\n[^21]: The Elect cannot 〈◊〉 holy and 〈◊〉 from the Church.\n[^22]: The reprobate at the length fall finally from it.\n[^23]: The communion of Christes members with him, and among themselues.\n[^24]: Eph 4.12.\n[^25]: Eph. 4.7.\n[^26]: Why the faithfull are called Saintes."},{"number":129,"title":"OF REMISSION OF SINNES","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[56],"paragraphs":[],"clauses":[],"items":[],"text":"The chiefe Questions.\n\n1 *What remission of sinnes is.*\\\n2 *Who giueth it.*\\\n3 *For What.*\\\n4 *Whether it agreeth with Gods iustice.*\\\n5 *Whether it be freely giuen.*\\\n6 *To whom it is giuen.*\\\n7 *How it is giuen.*\n\n## 1 WHAT REMISSION OF SINNES IS\n\n*Remission of sinnes is the purpose of God not to punish the sins of the faithful, euen as if they had neuer sinned:*[^1] which purpose of not punishing their sinnes God dooth withall declare vnto vs. *Roman.* 5.5. *For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus: Remission of sinnes is the pardoning of deserued punishment, and the giuing or imputing of another• righteousnes, to wit, the righteousnes of Christ. But more fullie it is defined on this wise: Remission of sinnes is the will of God, which to the faithfull and Elect imputeth not anie sinne, and therefore doth in like sort loue them, as if they had neuer sinned, and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Jesus Christ the sonne of God our Mediator.* Now albeit God for the merit of his son remitteth our sins to vs, yet he afflicteth vs as yet in this life, not therby to punish vs, but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins, must we therfore think that he is not displeased with them. For he is highly displeased & offended with the sins also of his Saints & chosen.\n\n## 2 Who giueth remission of sinnes\n\n*Remission of sinnes is giuen of God onelie, who* (as the Prophet Isaiah saith, cap 43. 25.) *putteth away our iniquities:* And this is done both of the Father, the Son, and the Holy Ghost. For we are baptized in the name of all three: Now *Baptisme,*[^2] as also it is saide of Iohns Baptisme, is wrought *for remission of sinnes:* and of the Sonne the Scripture affirmeth plainly; *That the sonne of man hath power to remit sinnes.* Likewise it is saide of the holy Ghost, *that hee was tempted: that he is offended and grieued.* Wherefore he also hath power to remit sins. For none can remit sins, but hee against whom sinne is committed and who is offended by sinne. And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost. Now the cause, *that God onelie,* that is, the father, the son, & the holy ghost, only *remit sins,* is this; *because none but the partie offended can remit sins:* but only god, the father, the son, & the holy ghost is offended by our sins. Therfore god only can remit them, and consequently no creature is able to graunt ought of this right of god. Whereupon also Dauid saith; *Psal.* 51.4. *Against thee onelie haue I sinned, and done euil in thy sight.*\n\n[^3]Obiection. *But the Apostles also and the Church remit sins; because it is saide,* Matth 18.18 *Whatsoeuer yee binde on earth, shall bee bound in heauen, and whatsoeuer yee loose on earth, shall be loosed in heauen* and Ioh. 20.23. *Whose soeuer sins yee remit they are remitted vnto them; and whose soeuer sins ye retein, they are reteined. Therefore not God onely remitteth sinnes.* Answere. The Apostles remit sinnes in that they are the signifiers and declarers of Gods remission. Likewise also the Church remitteth sinnes, when according to the commandement of God shee denounceth remission of sinnes to the repentant. Againe one neighbour remitteth sinnes and trespasses vnto another, as concerning the pardoning of the offence. But God onely freeth vs from the gilt of sinne, by his owne authoritie: God onely washeth vs cleane from sinne. In a worde, God onely remitteth vnto vs all sinnes, that is, originall, and actuall, whether they bee of omission, or of ignorance. Psal. 103.3. *Which healeth all thine infirmities.* Rom. 8 1. *There is no condemnation to them that are in Christ Jesus.*\n\n## 3 For what remission of sins is granted\n\n*Remission of sinnes is granted,* not verily of any lenitie, which is repugnant to iustice, but *of the free mercy of God,*[^4] of meere grace, and Gods free loue, for the intercession & merit of Christ applied by faith. 1. Pet 3.18 *Christ hath once suffered for sinnes, the iust for the vniust that he might bring vs to God.* 1. Iohn. 1.7. *The blood of Jesus Christ clenseth vs from all sinne.* Colos. 1.19. *Jt pleased the Father that in Christ should all fulnesse dwell. and by him to reconcile all thinges to himselfe, and to set at peace through the blood of his Crosse both the thinges in earth, & the thinges in heauen.* Heb. 12.24. *Yee are come to Jesus the Mediatour of the new Testament, and to the bloud of sprinkeling, that speaketh better thinges, than that of Abel.* Eph 1.7. *By Christ wee haue redemption through his bloud, euen forgiuenesse of sinnes▪ according to his rich grace.* For entreatie can not bee made whithout satisfaction: because that were to desire, that God would yeeld some-what of his iustice.\n\n## 4 Whether remission of sinnes agreeth with Gods iustice\n\nIt is true indeed, that it behoueth god, as a iust iudge,[^5] not to leaue sin vnpunished, and therefore not to remit it except some satisfaction bee interposed. But neither doth God leaue it vnpunished; for he punisheth sinnes in Christ or in the sinners themselues most sufficientlie. God pronounceth vs in such sort iust, as hee pronounceth vs not to be obnoxious to punishment, because of the most perfect satisfaction of christ; & this doth not contrarie or crosse the iustice and trueth of God. Obiect. *The iustice of God requireth, that they be punished who sinne. Therefore such a remission of sinnes, as is granted without sufficient punishment of the party sinning, is vnpossible, or doth contrary & crosse the iustice of god.* Ans. It is contrary to gods iustice, not to punish sin at al, that is, neither in him that sinneth, nor in any other who vndergoeth the punishment for him that sinneth. Reply. *To punish one that is innocēt in place of him that hath offended, is repugnant also to Gods iustice.* Ans. True; if the innocent partie be such a one, *who* 1. *wil not vndergo the punishment.* 2. *Is not of the same nature with the offender.* 3. *Is not able to suffer sufficient punishment.* 4. *Is not able to recouer out of it:* for God will not haue him that is innocent to perish for an offender. 5. *Js not able to restore and conuert the offender, that hee maie thence forwarde cease to offend,* and further to giue him faith, which maie embrace and receiue this his benefite. But all these conditions are in Christ, as clearly appeareth by the testimonies following. *Ephes.* 5.2. *Christ hath loued vs and hath giuen himselfe for vs, to bee an offering and a sacrifice of a sweete smelling sauour to god.* Iohn. 10.15. *I laie downe my selfe for my sheep.* Isai. 53.5. *He was wounded for our transgression.* 2. Cor. 5.15. *Christ died for all, that they which liue should not henceforth liue vnto themselues, but vnto him which died for them, and rose againe.* Iohn. 2.19. *Destroie this temple, and in three daies J will raise it vp againe.* Iohn. 10.17. *I laie downe my life that J might take it againe.* Ephe. 5.25. *Christ loued the Church and gaue himselfe for it, that he might sanctifie it.* Tit. 2.14. *He gaue himselfe for vs, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vnto himselfe, zealous of good woorkes.*\n\n## 5. Whether remission of sinnes bee freelie giuen\n\n[^6]ALbeit God remitteth not our sinnes vnto vs, except a most sufficient punishment be first paied for them: yet he remitteth them freely vnto vs for Christes sake, whom our debts cost inough. Obiect. *If he pardoneth them for christs satisfaction; then doth he not remit them freelie.* Ans. He remitteth them freely in respect of vs, that is, without any satisfaction of ours, and pardoneth them for the satisfaction made by another. Replie. *And he that after this sort pardoneth dooth not freelie pardon: for this is a rule, what a man doth by another, that he seemeth to doe by himselfe. Wherefore we our selues paie it in paying it by Christ.* Answ. God also giueth vs freely this price and raunsome, that is, this satisfier and Mediatour Christ, who is not bought of vs. *Joh.* 3.16. *So God loued the world, that he gaue his onelie begotten sonne, that whosoeuer beleeueth in him should not perish, but haue life euerlasting.* It is all one, to haue remission of sinnes, and to be iust. Replie. *The 〈◊〉 th• 〈…〉 vs to auoide sinne, but to doe good also. Therefore 〈…〉, that our sinne be forgiuen: but also good w••rkes 〈…〉 and necessarie that wee may bee iust.* Answ. The omission of good is also sinne. But this also is remitted. He that can doe good, and doth it not, is a sinner and accursed. But God doth not hate vs, neither hath he a will to punish vs for those sinnes, for which Christ hath sufficiently satisfied, in whom also we haue perfect remission of all our sinnes, so that by his onely merit we are reputed iust before God.\n\n## 6 To whom remission of sinnes is giuen\n\n*Remission of sinnes is giuen to all the elect, and to them alone,*[^7] because it is giuen to them all and alone, who beleeue, and none beleeue, but the elect onely: for the reprobate neuer haue true faith and beliefe. Yet all the elect haue not alwaies remission of sinnes, but all beleeuers haue it alwaies; because they onely haue remission of sinnes, who beleeue that they haue it. But this the elect do not alwaies beleeue: but then first, when they are conuerted, and endued with faith, yet in respect of the secret and fore-determined purpose of God, they haue alwaies remission of sinnes. Now, Infants haue remission of sinnes, because they haue faith and conuersion, in aptitude and inclination, though not actually.\n\n## 7. How remission of sinnes is giuen\n\n*Remission of sins is giuen by faith,*[^8] by which being wrought and kindled in vs by the holy Ghost, wee receiue the same. Therefore the purpose and decree of God, of remitting sinnes, is euerlasting; but the executing and performance thereof is, when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect, but that loue is not poured out in their hearts before their repentance. For they haue that certain testimonie of consciēce by the gift of the holy Ghost, that they are loued of god & so haue their sins remitted, who truly conuert and repent.\n\n[^1]: Remission of sinne, is Gods will not imputing vnto vs our sinne, and imputing Christs righteousnesse.\n[^2]: Remission of sinnes is the worke of all three persons.\n[^3]: How the ministers, and the Church are saide to remit sinnes.\n[^4]: Remission of sinne▪ granted for Christs intercession and merit.\n[^5]: Gods iustice satisfied for sinne by christ, though it bee remitted vnto vs.\n[^6]: Our sins remitted freely in respect of vs, though they cost Christ ful deerly.\n[^7]: Remission of sinnes giuen vnto all the Elect, and to them onely.\n[^8]: Remission of sinnes giuen by faith, through the working of the Holy Ghost."},{"number":130,"title":"OF THE RESVRRECTION OF THE FLESH","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[57],"paragraphs":[],"clauses":[],"items":[],"text":"The chiefe questions.\n\n1 *What the Resurrection is.*\\\n2 *The Errours concerning the Resurrection.*\\\n3 *Whence it may appeare that the Resurrection shall certainelie be.*\\\n4 *For what end the Resurrection shalbe.*\\\n5 *By whom.*\\\n6 *How.*\\\n7 *When.*\\\n8 *What bodies shall rise.*\\\n9 *Whether the soule be immortall.*\n\n## 1 WHAT THE RESVRRECTION IS\n\n*The Word Resurrection* signifieth sometime preseruation. *The resurrection of the flesh is a restoring of the substance of our bodies after death, euen of the same matter whereof they now consist, and a reuiuing and quickening of the same bodies with life immortall and incorruptible, by the same immortall soule whereby they now liue, which God will woorke by Christ in the ende of the woorlde, by his diuine vertue and power; which restoring also shalbe of the elect vnto the eternall glorie of God, but of the reprobate vnto eternall paines.* That is, 1. *There shalbe a restoring of the same bodie,* which is, a recollecting & gathering together of the same matter which was scattered and seuered into al the Elementes. 2. *An vniting of it with the same soule, and a reuiuing of it 〈◊〉 the same soule, which also it had before.* 3. *A putting off of al infirmities, & a putting on of immortality*\n\n## 2 The Errours concerning the Resurrection\n\nThe Errours helde of the resurrection, are of three sortes. *Some haue vtterlie denied it, and haue auouched the souls to die together with the bodies.* 2. *Some haue granted the immortalitie of the soule, but haue constred the resurrection to bee a resurrection in this life: but the bodies they denied to rise at all, although the soules of the godlie haue fruition, after death, of euerlasting happinesse.* 3. *Some, as Anabaptistes, deny that the verie selfe same bodies, which we now haue, shal rise again, but they saie that Christ at his second comming will make new bodies.*\n\n## 3 Whence it maie appeare that the Resurrection shall certainlie bee\n\nIt maie be verily collected probably out of philosophie that there shal be sometime a resurrection:[^1] but no necessarie demonstration can bee yeelded thence, that the Resurrection shall certainly bee. For in philosophy are manie principles, which accord not with the sacred writinges of Gods spirite. Againe, in philosophy, the knowleege which it hath of Gods iustice and trueth is but a maimed reason. But in the holie writ of God the reasons are firme & true. Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection. And this first by testimonies of scripture: then by reasons drawn out of scripture.\n\nThe testimonies of Scripture,[^2] which confirme the certaintie of the resurrection hereafter to come, are most euident, and those taken both out of the olde and new Testament. *Job* 19.25. *I am sure that my redeemer liueth, and hee shall stand the last on the earth: and though after my skin worms destroy this bodie, yet shal I see God in my flesh.* Iohn 5.28. *The hour shal come, in the which all that are in the graues shall heare his voice: And they shal come forth that haue doone good vnto the resurrection of life, but they that haue doone euil vnto the resurrection of condemnation.* Iohn 6 40. *I wil raise him vp at the last day.* 1. Corint. 15.13. *If there bee no resurrection of the deade, then is Christ not risen: And if Christ be not risen, then is our preaching vaine, and your faith is also vaine.*[^3] The reasons which are drawen also out of Scripture, are diuerse. 1. *God promiseth eternall life, not to the soule onelie, but also to the bodie of the godly: and contrarie, to the vngodly hee threatneth eternall punishment and paines both of bodie and soule: and these promises and threatninges of God must bee fulfilled:* For the certainty of them is vnchaungeable: But they shal not bee fulfilled, if the deade shal not rise. Seeing therefore God dooth most certainelie in his good time accomplish that, which hee promiseth to the godly, and menaceth to the wicked; it followeth of necessitie that the dead must rise againe. 2. *The mercie of God is perfect, as which extendeth it selfe to the whole man, and which will haue vs wholy saued: Therefore our bodies also shal rise again.* 3. *The mercie and loue of God towardes the godly is perpetuall and vnchaungeable▪ so that what hee once will, of his fatherly loue towardes them, perfourme vnto them, the same he euer will. But he wil haue the godly saued both in soule and bodie: therefore they must be both in soule and bodie, euen whole saued:* and therefore that they maie bee whole saued, they must needes rise againe 4. *The perfect iustice of God requireth, that the same wholie whereby they sinne, should be punished with eternall paines. But they sinne both in their whole bodie and in their soule. Therefore their bodies also must be raised againe,* because they ought no lesse in body than in soule to suffer eternal pains. 5. *Christ is risen: therefore wee also shall rise.* This sequele is most sure. For, first, *Christ therefore rose againe, that hee might raise vs.* Secondly, *Christ is our head, and we his members.* Seeing then Christ our head is risen, we also his members doubtles shal rise. For the glorie of the head requireth this, that he haue his members sutable & in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. Thirdly, *The same spirite is in vs, which is in Christ raised: he ioineth and vniteth vs with Christ, and worketh the same in vs, which he doth in Christ, neither is at anie time not like himselfe. But he hath raised Christ: Therefore also hee will raise vs.* 6. *It is saide that Christ shall haue an euerlasting kingdome, but this he should not haue, if our bodies should alwaies continue in death: for neither would it suffice that our soules are immortall, or eternal without our bodies.* For that Christs kingdome may be eternall, he must haue eternall subiects, and those wholy eternall. Therefore our bodies also shall rise, that so wee whole may bee subiect eternally vnto Christ our king. 7. *Christ is a perfect Sauiour, because he hath saued and reconciled to god whole man. Therefore our corrupt bodie also shall be raised by Christ, and rise againe.* 8. *Christ is not of lesse force to saue than Adam to leese.* Nay, Christ hath restored vnto vs al that which Adam lost & destroied by sinning, yea and far more and greater things by his merit. *Adam had lost from vs among other gifts the eternall life also of our bodies. Therefore Christ hath restored it vnto vs,* and consequently, we shall certainely rise againe. 9. *God is the God of whole man.* This reason Christ also vseth against the Sadduces: *Mat.* 22.31. *Haue yee not read, what is spoken vnto you of God, saying: I am the God of Abraham, and the God of Jsaac, and the god of Jacob? God is not the god of the dead, but of the liuing:* And so God is the God of whole man, not of a part onely. For if he were God of a part, that is, of the soule onely, he were not perfectly and fullie our God. 10. *He published his lawe vnto man, after the fall: Therefore hee will haue man once keepe it.* But that is not done in this life. Therefore it shall be done in the life to come, and therefore men shall rise againe. 11. *The wages of sinne is death. Therefore sinne being abolished, death shalbe abolished: and so death being abolished, we shall rise againe vnto euerlasting life.* To this end also our bodies were made, that in them as temples the holy Ghost might dwell for euer.\n\n## 4 For what end the Resurrection shall be\n\n*The last end of the Resurrection is gods glorie.*[^4] For to this end shall the Resurrection be, that God may manifest, and together fullie and perfectly exercise both his mercy towards the faithful, and his iustice toward the reprobate: and so may declare the vnutterable certainty of his promises. *The next and subordinate end to the former, is the saluation and the glorie of the Elect: and of the contrarie,*[^5] *the damnation and punishment of the reprobate.* For the Elect, or *Saints of god, shall rise to euerlasting life.* Reuel. 3.21. *To him will J graunt to sit with me in my throne.* Reuel. 7.13. *They shall be araied in long white robes.* Dan. 12.3. *They shall shine as the Sunne. But the wicked shall rise to be drawen to euerlasting paines and torments.* Mat. 25.41. *Depart from me yee cursed, into euerlasting fire, which is prepared for the Diuel, and his Angels:* and a little after; *And these shall goe into euerlasting paine, and the righteous into life eternall.* Obiection. *Christs Resurrection is the cause of our Resurrection: and also the benefite of Christs Resurrection is our Resurrection: But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels. Therefore they shall not rise.* Aunswere. This whole reason is graunted, namely, that the wicked shall not rise because of Christs Resurrection; but hence it foloweth not that they shall not rise: because they shal rise in respect of another cause, which is, that they may be punished. There is but one end indeede of our Resurrection in respect of God, which is his glorie: but the manner of comming to this end is diuers.\n\n## 5 By whom the Resurrection shall be\n\n[^6]THE Resurrection shall be *by Christ:* for by the force and vertue of Christ our Sauiour we shall rise. *Joh.* 6.44. *J will raise him vp in the last day.* Which speech of Christ is to bee vnderstood of the bodie. For hee doth not raise vp the souls, because they die not. Now Christ, man, shall raise vs, though by the vertue of his Godhead. *Joh.* 5.28. *The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man.* Act. 17.31. *God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed, whereof he hath giuen assurance vnto all men, in that he hath raised him from the dead.* And hence ariseth vnto vs great consolation and comfort. Because he is true man who shall raise vs, he will not neglect his owne flesh, and members, but wil raise them, euen vs will he raise to eternal life, for which cause he tooke our flesh and redeemed vs. Obiection. *But the father is saide to raise vs, yea to raise Christ himselfe:* Rom. 8.11. *Hee that raised vp Christ from the dead, shall also quicken your mortall bodies, because that his spirite dwelleth in you. Therefore wee shall not bee raised by Christ, nor by the power of Christ.* Answere. The Father shall raise vs by his Sonne mediately. But the Sonne shall immediately raise vs with his spirit, as being our only Redeemer. *Phil.* 3.20. *We looke for our Sauiour from heauen, euen the Lord Jesus Christ, who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie, according to the working, whereby he is able euen to subdue all thinges vnto himselfe.* But the spirite shall immediately raise vs by himselfe.\n\n## 6 How the Resurrection shall be\n\n[^7]1 *THE dead shall bee raised with a shoute, and with the voice of the Archangell, & with the trumpet of god:* and shal be presented before the high and most iust iudge, Iesus Christ. The resurrection therefore shall bee in glorious manner, and openlie, not fearefullie, nor in secret: and shall bee far other, than that, which was wrought in some men at the resurrection of Christ. For it shall bee done, all beholding it, yea with the exceeding ioy of al the godly, & with the exceeding feare and trembling of the wicked. 2. *They who then shall remaine aliue,*[^8] *shall bee in a moment of time changed, and bee made of mortall, immortall.* Read Cap. 15 of the former to the Corinthians, and Cap. 4. of the former to the Thessalonians.\n\n## 7 When the Resurrection shall be\n\nThe Resurrection shall be in the end of the world. In the last day. *Joh.* 6.40. *J will raise him vp at the last day.* This question is to bee helde and proposed of vs, that our faith bee not troubled, while wee are forced to expect and tarry: or that we may not imagine to our selues any certain time, when we thinke these things wil happen; and so beginne to doubt, and thinke our selues to be deluded, when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs.\n\n## 8 What bodies shall rise\n\n*These selfe same bodies shall rise,*[^9] *and not others created of christ,* as the Anabaptists will haue it. For Iob saith, *Jn this flesh shall J see my Lord.* And the Apostle saith, *Euery man shall receiue in his bodie, according to that hee hath done.* If then the bodies which haue sinned, shall receiue accordingly, not other bodies, but the same shall rise. And the very word it selfe of rising enforceth as much; for nothing can rise, but that which is fallen. Wherefore seeing our bodies shall rise, no other bodies shall rise or bee quickened, than those which haue fallen, and are dead; or no other, than those which doe fall and die.[^10] Obiection. *But saint Paul saith, that flesh and bloud cannot inherite the kingdome of god. Therefore our bodies cannot possesse the kingdome of god, because they are flesh and bloud.* Answere. The flesh, oftentimes signifieth some qualitie, or the substaunce, in respect of some certaine qualitie. So flesh, that is, being sinfull and corruptible, shall not possesse the kingdome of God: but our flesh then shall no more be able to sinne, neither shall it bee corruptible. Obiection. 2. *Our bodies shall be spirituall.* 1. Cor. 15.44. *Jt is sowen a naturall bodie, and is raised a spirituall bodie. Therefore our bodies shall not then haue the properties of our flesh.* Aunswere.[^11] They shall bee indeede spirituall, but shall not haue all the properties of a spirite, but some onely, because they shall bee agile and quicke, mightie, and vncorrupt; and indeede *are therefore chieflie called spirituall,* because they shall be guided by the spirite, neither shall any more the naturall life remaine in them. That this is true, is apparent by these reasons. 1. The Apostle himselfe addeth; *This corruptible must put on incorruption.* 2. Hee calleth it *a spirituall bodie:* but a spirite is no bodie. 3. *Jf anie bodie after the resurrection should be so spirituall, as not retaining at all anie bodilie properties, then surelie Christs bodie should haue beene so:* but now he saith to the Apostles, *Luk.* 24.39. *Handle me, and see, for a spirite hath not flesh and bones, as ye see mee haue.* Obiection. 3. *How are wee saide to beleeue the resurrection, when as yet wee are saide to hope for the resurrection to come?* Answere. We are saide to hope for the resurrection, as it is an effect of Gods counsell: wee are saide to beleeue it, as it is the counsell it selfe and purpose of God.\n\n## 9 Whether the soule be immortal\n\n[^12]BEsides that this question belongeth to the Article of the Resurrection; the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse. For *not now onely doe they beginne to dispute against the immortalitie of the soule, but the Sadduces also denied it, as they likewise that said the Resurrection was past alreadie vnto him that beleeued, neither made anie other resurrection besides that spirituall resurrection of the regenerate:* Likewise also *some Anabaptists denie the immortalitie of the soule.* Moreouer Paul the third, Pope of Rome, when he was breathing out his soule and readie to dy, said, *that now at length he should trie & know three things, whereof in his whole time he had much doubted.* 1. *Whether there were a god.* 2. *Whether soules were immortall.* 3. *Whether there were any hel.* Wherefore it ought not to seeme straunge, if this question be moued, neither shal it bee altogether vaine and needelesse: both because it serueth for the controuling, and refuting especially of Epicures: and also because it maketh for the better vnderstanding of some places of holy Scripture. But because there haue beene, and euen nowe are, who haue taught, *that the soule of man, like as of bruite beastes, is nothing else, but life or the vitall power, arising of the temperature and perfection of the bodie, and therefore dieth and is extinguished together with the bodie, and* (as some of them speake, who wil seeme to beleeue the resurrection of the dead) *doth sleepe when the bodie dieth,* that is, is without motion or sense vntil the raising of the bodie, which indeede is nothing else, than that the soule is mortal, that is, a meere qualitie onlie in the bodie, and when the bodie is dissolued becommeth nothing, because if it were an incorporeal substance, it could not be without sense and motion: against these we are to holde the recordes of Gods woorde and writ, *concerning the spiritual and immortal substaunce of mans soul.*[^13] *That the soule of man is not onely a forme, or perfection, or temperament, or force and power, or an agitation arising out of the temperature of the bodie,* but a substaunce incorporeall, liuing, vnderstanding, dwelling in the bodie, and susteining and moouing it: these places following of holy Scripture doe shewe. *Psalm.* 48. *His soule shal be blessed in life.* Heb. 12. God is called *the Father of spirites.* And it is saide of the faithfull: *Yee are come to the celestial Jerusalem, and to the companie of innumerable Angels, and to the spirites of iust and perfect men.* 1 Cor. 2.11. *No man knoweth the thinges of a man, saue the spirite of a man, which is in him.* In these and the like places of Scripture, both the soule of man is called *a spirite,* and the properties of a liuing & vnderstanding substance are attributed vnto it. Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name *of the soul is taken for the the life and wil of man:* as Matth. cap. 6. *The soul is more woorth than meate.* Iob. 13.14. *J put my soule in my hand.* For by the fore-alledged places it is manifest, thnt this is not general, but is vsed by a[^14] figure of speech, whereby we cal the effect by the name of his cause.\n\nNow the immortalitie of the soule is prooued by manifest places of holie Scripture. 1. *Luk* 23.43.[^15] *Christ hanging on the crosse said to the theefe, this daie shalt thou be with me in Paradise.* But he could not be there in bodie: because that was dead and buried. Therefore his soule was gathered with Christs into Paradise, and so consequentlie the soul liueth. 2. Paul saith, *Phil.* 1.23. *I desire to be loosed, and to be with christ:* he speaketh of the rest & ioie, which he should enioie with christ. But they, who feele nothing, what can their ioie or happinesse bee? Wherefore they also are refuted in this place, who saie mens souls sleep, & so withall denie the immortality of the soul. 3. *Wised.* 3.1. *The souls of the iust are said to be in the hands of god.* 4. Matt. 22.32. *God is not the god of the dead, but of the liuing:* Therefore the soules liue. 5. *Luk.* 23.46. *Into thy hands I commend my spirit.* 6. 2 Corinth. 5.8. *When we remoue out of the body, we may goe vnto the Lord.* Wherefore the soules sleep not, as some Anabaptistes wil haue thē: but enioie immortall life, and celestiall glorie with the Lorde. 7. In the Reuelation cap. 6.10. *The soules of the godly, that were killed, are said to crie with a loude voice vnder the aultar saying, How long Lord, holy, and true, doost not thou iudge and auenge our bloode on them that dwell on the earth?* Wherefore the soules liue. 8. *Luk.* 16.22. *Lazarus is said to bee carried into Abrahams bosome:* and out of the same place also it is apparent concerning the souls of the wicked. For *the rich glutton is also saide of the contrarie to bee caried downe to hell.* These testimonies therefore of Scripture teach and confirme most euidently, that not onely in the bodie before death, and after the resurrection of the bodie, but also in the whole space and time comming betweene, the soules are, liue, feele, vnderstand, out of the bodie; though the manner of their operations bee to vs vnknowen. Wherefore also this gift of immortalitie, hath some similitude with God, who alone, as the onely fountaine and author of life, hath immortalitie. 1. *Timot.* 6.\n\n[^16]But furdermore, *that man should haue lead a blessed life immortallie and for euer not in soule onely, but also in bodie, if hee had not purchased death and mortalitie vnto himselfe by sinne;* is first hereby proued, *because by sin death entered into the worlde as the wages of sinne,* Rom. 5. & 6. Next, *because wee being freeed from sinne by christ, are also freed from death.* And lastly, *because God him-selfe did withdraw from man, being made by sinne subiect vnto death, the signe or sacrament of immortalitie, which was the fruite of the tree of life:* Gen. 3. Wherefore their obiections are nought worth, *who imagine the soules after death to sleepe or vanish away;* For Gen. 1. and 1. Cor. 15. *Adam is saide to haue beene made a liuing soule, not simplie,* as these will haue it, *like as other liuing creatures are termed in the same place liuing soules,* but as being made to the image and similitude of God, which hee hath not in common with other creatures.\n\nGen. 2. When God saieth, *Jn the day that thou eatest of the tree of knowledge of good and euill, thou shalt die the death:* hee doth not threaten vnto man the destruction or extinguishing of his soule, but eternal death, that is,[^17] the horrible feeling and terrour of Gods wrath and iudgement, and to liue forsaken and cast from God, subiect to all miseries and tormentes, an adioint of which death is the separation of the soule and body, which at that time through the mercy of God, that mankind might be saued, was differred. For so was Adam dead while yet hee liued in Paradise according to Gods denouncement, euen assoone as he had eaten of the forbidden fruite. So in eternal death liue all the damned and reprobate, *Whose fire shall not bee put out, and their worme not dy.* So, Ephes. 2. *they are said to be dead through sinne,* who liue in sinne without repentaunce. And *Ephes.* 5. Hee is willed to rise from the dead, who is reclaimed from sinne to God. And *Rom.* 7 5. Paul saith that he was dead through the knowledge of his sinne, and the wrath of God.\n\nIob. 11. Act. 7. 1. Cor. 11. 1. Thess. 4. *The deade are saide to sleepe:* but this is by a[^18] figure of speech, translating that which is proper vnto the bodie, to the whole man. For that this belongeth to the bodie, which is to bee recalled from death to life, as it were from sleepe to wake againe, manie places declare, as *Job* 7. *Beholde now, I sleepe in the dust.* For not the soule, but the bodie onely sleepeth in the dust and graue.\n\nThe Preacher saith, *The condition of the children of men,*[^19] *and the condition of beastes, are euen as one condition vnto them. Therefore there is no immortality of the soul.* Ans. It is a fallacie concluding that which is in some respect so, to bee simplie so. 1. *Men die as beastes,* in that men must needes once die, and depart out of this life; because men are not here to continue for euer, nor haue heere a setled place. 2. *Men die as beastes,* that is in the sense and iudgement of the wicked.\n\n*Blessednesse and the kingdome promised to the Godly is saide then first to fall vnto them at the last daie.* Mat. 24.25. Mar. 13. Dan. 12. But these places shewe not, that the soules of the godly doe not presentlie, when they depart from their bodies, enioie celestial blessednesse and ioy, but that at the last daie, when their bodies are raised againe, their felicitie and glorie shall bee consummated and made absolute. For so we praie, *thy kingdome come,* when yet God now also raigneth in vs.\n\nOf that which is saide, 1. *Corint.* 15. *If in this life onelie wee haue hope, we are of all men most miserable,* they thus reason. *He that is blessed and happie before the resurrection, is not without the resurrection most miserable: But we without the resurrection should be of al men most miserable: Therefore we are not before the resurrection blessed and happie.* But the Maior wee aunswere. Hee is not miserable without the resurrection, who cannot onely before it but without it also bee blessed: But wee are in such wise blessed before it, that notwithstanding without it following and ensuing wee cannot enioie that former blessednesse: because God hath ioyned with so vnseparable a knot the beginning and proceeding and finishing or perfection of the Electes blessednesse, that none can haue the beginning, who must not come to the ende & consummation thereof. Wherefore either we must rise again, or wee must want also that celestiall blessednesse before the resurrection. *Rom.* 8.11. *Jf the spirit of him that raised vp Jesus from the dead, dwell in you: he that raised vp Christ from the dead, shal also quicken your mortal bodies.*\n\nHeb. 11.39. *These all through faith are deade, and receiued not the promise. Therefore they receiued not their countrie.* We aunswere first; Although they dying had not found their countrie: yet would it not follow of these woordes, that they are not at al, or haue no sense after death. For he that is not, or hath no sense, seeketh not his countrie. Secondly, The author of that Epistle doth not speak of the life after death, which is lead in the celestial countrie, 2. *Cor.* 5. but of this life, in which the faithful walking their pilgrimage sought for the celestiall countrie, not finding their countrie on earth.\n\nPsalm. 78.39. *They are flesh, a winde that passeth awaie and commeth not againe:* By these and the like speeches the breuitie of mans life, and the frailtie and perishing of all humane affaires without God, is described and bewailed. For as here they are compared to a wind eftsoones vanishing awaie, so Psalm. 103. they are compared to dust, grasse, and flowers of the field. Likewise, *Job.* 14. *Hee shooteth forth as a flower, and is cut downe, and vanisheth as a shadowe.* Isaie. 40.6. *All flesh is grasse.* But if they vrge the verie woorde in these speeches, it will followe that not onely after death there is nothing remaining, but that there is not any resurrection, when hee saith, *a wind that passeth and commeth not againe:* as also flowers and shadowes, whereunto man is compared, doe so perish, that they are not recouered.\n\nPsalm. 88.5. *I am counted as the slain lying in the graue, whom thou remembrest no more.* In these wordes the Prophet doth not signifie, either himselfe or the dead to bee exempted from Gods prouidence: but he complaineth that he is forsaken of God, euen as the deade seeme to men not to bee cared for of him: and therefore he speaketh not according to the sense of faith, but of his owne opinion, and weaknes, & miserie, who iudgeth those to be forsaken and neglected of God, whose deliuerie for a while he dooth differre. But what faith in the meane season suggesteth and telleth the godly euen when they wrestle with temptation, he sheweth *Psalm.* 11.2. when hee saith: *The iust shall bee in euerlasting memorie.*\n\nPsal. 146.4. *His spirit departeth, and he returneth to his earth: thē his thoughts perish.* Here he saith not the spirit or soul of men perisheth, or vanisheth, or dieth, or is bereaued of sense, but that it departeth, to wit, from the bodie wherein it dwelleth: and that, not the spirit, but the man returneth to his earth, that is, as concerning his bodie, which was made of earth, as is written *Gen.* 3 and *Eccles.* 12. And lastly he saith *that his thoughtes perish,* which is not, that the soule is after this life bereaued of reason, iudgement, and sense of the mercy or wrath of God, but that his purposes and counsels are made frustrate, which man in this life had setled with him-selfe to bring to passe: in which sense it is said, *Psalm.* 112.10. *The desire of the wicked shal perish.*\n\nThey gather also other sayings, which take away all praising and worshipping of God from the dead. As *Psal.* 88.10. *Wilt thou shew a miracle vnto the dead? Or shall the dead rise and praise thee?* But in such speeches death and hell, or the graue, haue two significations. They who are spiritually dead, whether before or after the death of the bodie, that is, they who are depriued of gods grace, & forsaken and reiected of god, and are in hell, that is, in the place & torments of the damned, or else in this life despairing and destitute of comfort, shall not praise god at all, neither in this life, nor in the life to come. But they who are dead, not spiritually, but corporally onely, albeit they shall not praise god in this life while their bodies are in hell, that is, in the graue, yet in soul they shal not cease to acknowledge and praise god in the other life, vntill when receiuing their bodies againe, they shall magnifie him in both, in the celestial eternity. But in the meane season, because god will also be agnised and magnified of men in this life, therefore both the whole Church, and euerie one of the faithfull, not only pray that they may not fall into that forsaking, & into that sense of gods wrath, wherewith the wicked are oppressed; but also desire that they may bee in this mortall life preserued and defended, vntill the end thereof by god appointed be expired. For the Saints doe not simply stand in feare of the bodily death and graue; but that they may not be forsaken of god, neither fall into desperation and destruction, or their enimies insult against god, when they are ouerthrowen; this with daily and ardent praiers and petitions they beg and craue continually.\n\nNowe that which the aduersaries ad farther out of the Psal. 146.2. *I will praise the Lord during my life: as long as J haue anie beeing, I will sing vnto my God;* this maketh nothing with thē: For he restraineth not the praising of God to the time of his mortal life, but only he saith that he wil spēd all that time in Gods praises, which notwithstanding in manie other places he extendeth to continue al eternity; as *Psal.* 34. *I wil praise the Lord continually.* But oftentimes this particle, *vntill,* or, *as long as,* signifieth a continuance of the time going before some euent, without any excluding of the time following: as 1. *Cor.* 15.25. *He must raign vntil he hath put al his enemies vnder his feete.*\n\nIob. 10.20. *Let him cease and leaue off from mee, that I maie take a little comfort, before I goe and shal not returne.* Hee denieth in these wordes that he shall returne into this mortall life, and to conuerse among men in this woorlde; but hee denieth not that hee in the meane season hath his beeing and doth liue, vntil againe he see God in his flesh, euen the same Iob, who thē was afflicted: As himself saith, ca. 19.26. Iob 3.11. *Why died I not, when I came out of the womb?* Here also Iob dooth not denie, the soules after death to bee, liue, feele and vnderstand, but only he saith, the miseries of this present life are not felt: If they vrge, *that neither the euils of the life to come are felt; because then Job shoulde wish for a bad chaunge:* we aunswere, that Iob wisheth not for the death of the wicked, but of the godly. But if they ad furder, *That Job dooth make Kings and Princes also which gather gold vnto them, smal and great, that is, al men, good and bad, partakers of this rest:* our aunswere is out of the processe and course of his whole speech, that Iob dooth not teach here, what is the state of men after this life, but onely desireth to bee rid of his present miserie, and therefore through humane infirmity and impatiency, doth compare the sense and feeling of his present miseries with the death and state of the dead, whatsoeuer it be; as they who are grieuously tormented with present distresses and calamities prefer any thing whatsoeuer before that which they suffer. So also chapter 7. hee speaketh as one despairing of deliuerie in this life. *Remember that my life is but a wind, and that mine eie shal not returne to see pleasure.* For so hee expoundeth himselfe, when he addeth: *He shal returne no more to his house, neither shall his place knowe him anie more.* So likewise cap. 17. *My breath is corrupt, and the graue is readie for me.* They are woords of one despairing of life and saluation, god being wrath and angry. But chapter 34.14. when it is said; *If he set his hart vpon man, and gather vnto him selfe his spirit, and his breath, Al flesh shal perish together:* it is not saide that the soule dooth sleepe, or perish, but that by the departure thereof the body dieth and is dissolued.\n\nFurther they adde: *Jf presently after death the godlie were blessed, then iniurie was doone vnto them, who were called againe into this mortall life.* But to this we aunswere, That neither god can be iniurious to any man, whereas he is in no mans debt: neither can any thing happen better or more acceptable vnto the godly, than to serue for the manifesting of gods glory, either by life or by death. As *Phil.* 1. it is said: *As alwaies, so now Christ shall be magnified in my body, whether it bee by life, or by death, &c.*\n\nLast of all, if they say, *that the soule hath neither sense, nor action, but by bodilie instruments, and therefore being naked and destitute of these, is destitute also of sense, motion, and operation:* To graunt vnto them this Antecedent, of the soule being in the bodie: yet notwithstanding of the soule freed from the bodie, both learned Philosophers confesse the contrarie, & the word of god testifieth the contrarie: as 1. *Cor.* 13.9. *We know in part, & we prophecie in part: but when that which is perfect is come, then that which is in part shalbe abolished.*\n\n[^1]: Probable proofes of the Resurrection yeelded by philosophie, but no necessarie demonstrance.\n[^2]: The Testimonies of scripture, for demōstrance of the Resurrection.\n[^3]: Reasons drawen out of the scripture, for proofe thereof.\n[^4]: The endes of the resurrection, 1 Gods glorie.\n[^5]: 2 The saluation and glorie of the elect, and the damnation of the reprobate.\n[^6]: The Resurrectiō by Christ.\n[^7]: At the resurrection, 1. The dead shall bee raised.\n[^8]: 2 The liuing shall bee changed\n[^9]: The same bodies shall rise. Iob. 19 26. Eph. 6.8. 2. Cor. 5.10.\n[^10]: How flesh and bloud is denied the heauenly inheritance.\n[^11]: In what sense our bodies shall bee spirituall.\n[^12]: The causes for which this Question is to bee moued. Mat. 22.23. 2. Tim. 2.17.\n[^13]: The soule an in corporeall substance.\n[^14]: Metalepsis.\n[^15]: The soule immortall.\n[^16]: Man should haue liued immortallie if hee had not sinned.\n[^17]: Sundrie places of scripture, (alleaged against the immortality of the soule) interpreted according to their right sense and meaning.\n[^18]: Synecdoche ▪\n[^19]: Eccle. 3.19."},{"number":131,"title":"OF EVERLASTING LIFE","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[58],"paragraphs":[],"clauses":[],"items":[],"text":"This Article is placed in the end: 1. *Because it is perfectlie fulfilled after the rest.* 2. *Because it is an effect of all the other articles;* that is, we beleeue all the other articles for this, and all things that we beleeue were done, that we might beleeue this article, and so at length inioy euerlasting life. This article is the end and roofe of our whole saluation and life.\n\nThe chiefe questions of euerlasting life.\n\n1 *What euerlasting life is.*\\\n2 *Of whom it is giuen.*\\\n3 *To whom it is giuen.*\\\n4 *Wherefore it is giuen.*\\\n5 *When it is giuen.*\\\n6 *How it is giuen.*\\\n7 *Whether in this life wee may bee assured of euerlasting life.*\n\n## 1 WHAT EVERLASTING LIFE IS\n\n[^1] *LIFE* is defined among Philosophers diuersly; and it is indeede a word of diuers significations, & signifiyng diuers things. *In generall it is, either the verie existence and being of the soul with the bodie, or the operation of a liung thing:* that is, it signifieth to be, or to doe those things which are proper vnto a liuing nature, for it is taken both for the first act and for the second. Therefore death is the destruction of a liuing thing and of the power or facultie of woorking. Or, *Life is an aptitude of a liuing thing to worke the operations proper vnto it, and is also the operations themselues,* by reason of the Vnion of the bodie with the soule. Generally, *both as touching god, and Angels, and men, it is the existence or being of a liuing thing, and the facultie or power wherewith euerie liuing thing beeing endewed dooth exercise the operations and actions of life.* Spirits also liue: but they haue not that from life, but from their very nature & essence. Now when we mention euerlasting life, we restraine the word: for then it speaketh of the euerlasting life of men & Angels. *That is called Euerlasting,* 1. *Which hath neither beginning nor ending.*[^2] 2 *Which hath no beginning, and hath an ending,* as the decrees of god. 3. *Which hath a beginning, but shal haue no end,* as euerlasting life.\n\nBut this question seemeth vnexplicable, because it is said thereof. *Jsai.* 64.4. and 1. *Cor.* 2.9. *Neither eie hath seene, neither eare hath heard, neither came into mans heart the things which god hath prepared for them that loue him.* Yet we will see what may be knowen concerning this question of the holy Scripture.\n\n1\\. *Life in generall signifieth to liue, or to be, as wee restraine beeing to a thing liuing:* that is, to bee endued with a soule, which soule is that, whereby we liue; and the naturall life is the remaining or dwelling of the soule in a liuing bodie; and the operation of the soule, or the facultie of the soule working those actions which are proper to a liuing thing. For the soule is the essential forme of life: which who haue, liue.\n\n2\\. *Euerlasting life is nothing else but to be: as we restrain being to a regenerate man: which To be,*[^3] *is to haue the Jmage of god restored, according to which we were at the first created.* But to explane & expoūd this we haue need of a more ful definitiō. *Wherefore euerlasting life is the habitation or dwelling of god in Angels and men by the holie ghost, and the true knowledge of god, his will, and all his woorkes, kindled by the same spirite in their hearts, and true and perfect righteousnes and wisedome, that is a perfect conformitie and correspondence of their will and powers and operations with the minde and will of god: as also a ioy resting on god, and a sufficiencie of all good thinges in god as touching both soule and bodie, which shall neuer be interrupted, hindered, or haue an end.*[^4] The proofe and confirmation of the partes of this definition is easie. 1. It is the knowlege of God, and wisedome. Iohn. 17.3. *This is life eternall, that they know thee to bee the onelie verie God, and whom thou hast sent, Jesus Christ.* 2.[^5] It is righteousnesse. Luk. 20.36. *They are equall vnto the Angels,*[^6] *and are the sonnes of God, since they are the children of the resurrection.* 3. *It is ioy.* Ioh. 16.22. *Your ioy shall no man take from you.* 4. *It is sufficiencie in god.* Reuel. 21.22. *The Lord god almightie and the Lambe are the Temple of it: And the Citie hath no neede of the Sunne, neither of the Moone to shine in it: for the glorie of god did light it: and the Lambe is the light of it.* All those good things which we possesse here shall then be perfect. 1. *Cor.* 13.10. *When that which is perfect is come, then that which is in part shall be abolished.*[^7] 5. It shall not be interrupted. *Reuel.* 21.4. *God shall wipe away all teares from their eies.* Luk. 1.33. *Of his kingdome shall bee no end.* Dan. 7.27. *And the kingdome, and dominion, and the greatnes of the kingdome vnder the whole heauen, shall bee giuen to the holy people of the most high, whose kingdome is an euerlasting kingdome,* that is, which hath neither beginning nor ending.\n\n3 *Euerlasting life is that, which hath a beginning, but is without end.* In this third sense also shall wee enioy euerlasting life. Obiection. *Euerlasting life is to liue euerlastinglie. But the wicked also shall be raised, and be immortall, because they shall liue eternally: Therefore the wicked shall haue euerlasting life.* Answere. By the name of euerlasting life is not meant the presence of the soule in the bodie, that is, the naturall life: but this being presupposed, there is furder meant a spirituall life which the holy Ghost woorketh by his proper function and office. Now with the naturall life in the wicked shall bee ioyned, 1. *A reiection from God.* 2. *A priuation and want of the knowledge and grace of God.* 3. *A perpetuall and vnutterable torment and vexation. Their worme shal neuer die. There shall bee weeping, and gnashing of teeth.* Here-by is vnderstoode that euerlasting death is,[^8] and is so called, not because the reprobate, by once dyeng shall fulfill it, but because they shall die perpetuallie, and shall feele perpetuall tormentes.\n\n## 2 Who giueth euerlasting life\n\n[^9] *GOD alone giueth eternall life;* & the Father giueth it by the son & the holy ghost. Of the Father it is said Ioh. 5.21. *As the Father raiseth vp the dead, and quickneth them, so the son quickneth whom he will.* In which place the same is affirmed of the son also, as in like maner in these folowing. Ioh. 14. *In him was life.* Isai. 9.6. *The Father of eternitie.* Iohn. 10.28. *I giue vnto them eternall life,* that is, not by merit onely, but also by power, and working. Of the Holy Ghost likewise it is saide, Iohn 3.5. *Except a man bee borne of water and the spirit, hee can not enter into the kingdome of God.* Rom. 8.11. *Hee that raised vp Christ from the dead, shall also quicken your mortall bodies by his spirit dwelling in you.* And this testimonie is to bee obserued for the confirmation of the Godhead of both. Obiection. *But the ministers also giue life: according to that of Paul,* 1. Cor. 4.15. *In Christ Jesus J haue begotten you through the Gospel.* Aunswere. Christ and the holy Ghost giue life by their owne power: the ministers are onely instruments by whom Christ worketh through the vertue of his spirite. Replie. *But Christ giueth life by a communicated power: Therefore not by his proper power.* Answere. He giueth it by a power communicated, but communicated from euerlasting, as he was begotten from euerlasting. *Joh.* 5.26. *As the Father hath life in himselfe, so likewise hath he giuen to the Sonne to haue life in himselfe.*\n\n## 3 To whom euerlasting life is giuen\n\nEverlasting life is giuen to all the Elect,[^10] and to them onely. *Joh.* 10.28. *I giue vnto them eternal life,* that is, to my sheepe, who are his elect and chosen. *John.* 17.9. *I pray for them: I pray not for the world, but for them which thou hast giuen me, for they are thine:* and verse 12. *Those that thou gauest me haue I kept, and none of them is lost, but the childe of perdition.* Againe, faith and repentaunce are proper vnto the Elect only: but these are part of eternal life. Therefore eternal life belongeth to the Elect onely. *Rom.* 11.7. *The Elect haue obtained it, and the rest haue beene hardened.* Wee must obserue in this place, whereas the question is, To whom euerlasting life is giuen, that it is better to answere, That eternal life is giuen to the Elect, than to say, it is giuen vnto the conuerted.[^11] For conuersion and faith are the beginning of eternal life: And to say, Eternal life is giuen to the conuerted, were all one, as if you woulde say, life is giuen to the liuing.\n\n## 4 For what cause euerlasting life is giuen\n\n*The impellent or motiue cause of euerlasting life giuen vnto vs, is the alone free mercy of God.* (For a good thing doth communicate it selfe and make others partakers of it) and his loue towardes mankinde:[^12] And he will that euerlasting life bee giuen vs, and himselfe giueth the same vnto vs, for the alone intercession and merit of Christ imputed vnto vs, by the comming and interposing whereof gods mercy is more illustrated and manifested than without it. But no work of man either foreseene in vs, or present, is the cause of this eternall life, whereunto notwithstanding wee are brought by many meanes. Before the beginning of eternal life, our woorkes merit eternall death: after the beginning thereof, all our woorkes are effectes thereof: and nothing is cause of it selfe. *The final cause, or end, for which eternal life is giuen vs, is, that the mercy of God might be acknowledged and magnified of vs.* Eph. 1.6. *To the praise of the glorie of his grace, wherewith hee hath made vs accepted in his beloued.* For the same cause God giueth vs eternall life, for which hee chose vs.\n\n## 5 When euerlasting life is giuen\n\n[^13] *IN this life is giuen the beginning of eternal life; and that necessarily.* For vnto whom life euerlasting is not begunne to be giuen here, that is, who beginneth not here to feele a part of eternal life, to wit, faith, and conuersion: vnto him life euerlasting shal neuer be giuen after this life. 2. *Corinth.* 5.2. *Therefore we sigh desiring to be clothed with our house, which is from heauen. Because that if we be clothed, we shal not bee found naked.*[^14] The consummation of euerlasting life is after this life▪ for vnto whom euerlasting life is begunne to bee giuen here, to them shal it be giuen finished, compleate and consummated. And of this consūmation ther are two degrees: one, when the soule is presently carried into heauen; because by the death of the bodie we are freed from all infirmitie: the other degree is greater, higher and more glorious, when in the resurrection of the bodies the soules shall againe be vnited to their bodies, because after the resurrection we shal be made glorious, and *shall see God euen as hee is.* Iohn 5.24. *He that heareth my word, and beleeueth in him that sent mee, hath euerlasting life, and shall not come into condemnation, but hath passed from death to life.* 1. Iohn. 3.2. *Nowe are wee the Sonnes of GOD, but yet it dooth not appeare what wee shall bee: and wee knowe that when hee shal appeare, we shal bee like him: for we shal see him as he is.*\n\n## 6 How euerlasting life is giuen vnto vs\n\n*Everlasting life is giuen vnto vs by the holy Ghost,*[^15] and the holy Ghost giueth it vs in this life by the ministerie of the word; by the worde he worketh in vs the knowledge of God and his wil: This knowledge hath following it a study and desire more and more to know God, and to liue according to the prescript of his will. It is giuen heere vnto infants, so that they haue an inclination to repentaunce and faith. But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately. *Now that it is heere giuen vs mediately by the woorde,* is prooued by plaine testimonies of Scripture. *John.* 6.68. *Whither shall wee goe?* (say the Disciples) *Thou hast the words of life.* 1. Corint. 4.15 *Jn Christ Jesus J haue begotten you through the gospel.* Rom. 116. *The gospell is the power of God vnto saluation to euerie one that beleeueth.* And this is the ordinarie manner of giuing vs this beginning of euerlasting life, namely by the woord mediately. But there is another maner of giuing the same vnto infants, and by miracles.\n\n## 7 Whether we can be assured in this life of euerlasting life\n\n*In this life not onely wee maie,*[^16] *but wee ought also to bee assured and certain of euerlasting life;* otherwise we shal neuer haue it. For it is giuen to al the elect, and to them onely. *And wee maie be certaine of it by faith,* euen by a full persuasion of the good wil of God towardes vs: likewise *by the beginning of true repentaunce,* which is a ful purpose and intent to liue according to gods cōmandements; lastly, *by the peace of consciēce, by a desire of God, and by a ioie and gladnesse in God.* This assuraunce and certainty is grounded on sure and strong reasons. 1. *The autor of euerlasting life is vnchangeable, euen GOD himselfe.* 2. *Gods election is vnchaungeable.* 3. *Christ is heard in all thinges, which he desireth of his Father. But he praied that his father woulde saue all those whom hee had giuen him.* 4. *God will not haue vs to praie for good things necessarie to saluation with a condition, but simplie.* 2. Tim. 2.19. *The foundation of God remaineth sure, the lord knoweth who ar his.* Ioh. 10.28. *No mā shal pluck my sheepe out of my hand. I giue vnto them eternal life:* but it were not eternal life, if it could be interrupted or broken off. Of the consummation of euerlasting life we must bee assured by the beginning thereof. *Rom.* 11.29. *The giftes and calling of God are without repentaunce. God is faithfull:* therefore as hee hath begunne, so also will hee accomplish and end. Wherefore to doubt of the continuaunce and consummation of euerlasting life, is to ouerthrow the faith and truth of god. Now of the beginning of eternal life we are assured chiefly by a true faith, which withstandeth doubtes, that is, which hath a purpose to resist the Diuel, and crieth, *I beleeue Lord, help my vnbeliefe.* But this faith cannot bee without repentaunce, and therefore by an assured repentance we are also assured of the beginning of euerlasting life, and therfore withal of the consummation thereof.\n\nThat which now hath been spoken of this article doth sufficiently declare, *what is, To beleeue euerlasting life:* namely, assuredly and certainely to bee perswaded, 1. *That after this life there shall be also a life, wherein the Church shall be glorified: and God magnified of her euerlastingly.* 2. *That J also am a member of this Church, and therefore partaker of euerlasting life.* 3. *That J also in this life haue and enioy the beginning of euerlasting life.*\n\n[^1]: What life is in generall.\n[^2]: Life euerlasting hath a beginning, but no end.\n[^3]: The full definition of euerlasting life.\n[^4]: Life euerlasting is, 1 The know•ege of God and wisedome.\n[^5]: 2 Righteousnes.\n[^6]: 3 Ioy. 4 Sufficiencie in God.\n[^7]: 5 Without interruption.\n[^8]: The euerlasting death of the wicked.\n[^9]: Euerlasting life, the worke of all three Persons.\n[^10]: All the Elect, & they alone are partakers of euerlasting life.\n[^11]: As they are elected, so they are but chosen to eternall life: as they are conuerted, so they are in part admitted vnto it, and begin to be put in possession of it.\n[^12]: God of his free mercy giueth vs for Christs sake euerlasting life, that wee might praise and magnifie the same his mercy for euer.\n[^13]: Euerlasting life is begun here by conuersion.\n[^14]: It is consūmated in the worlde to come, by glorification.\n[^15]: God giueth vs euerlasting life by the outward ministerie 〈◊〉, & the inwarde ministerie of the spirit\n[^16]: Our assurance of euerlasting life is necessary and grounded vpon sure reasons."},{"number":132,"title":"OF IVSTIFICATION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[59,60,61,62,63,64],"paragraphs":[],"clauses":[],"items":[],"text":"This doctrine *Of iustification,* is one of the chiefe points of our faith, not onely because it treateth of the chiefe and principall matters, but also because this doctrine is most of all others called by heretiques into controuersie. *For there are two principall controuersies between the Church and Heretiques:* The first, *Of the doctrine concerning God,* the other, *of this doctrine of Justification,* and either of these doctrines beeing ouerthrowen, the other points of our faith easily goe to wracke. Wherefore we ought chiefly to fence and strengthen our selues against heresies, in the doctrine concerning God and iustification.\n\nThe special questions.\n\n1 *What iustice or righteousnes is in generall.*\\\n2 *How manifold it is.*\\\n3 *What iustice differeth from iustification.*\\\n4 *What is our iustice or righteousnes.*\\\n5 *How it is made ours.*\\\n6 *Why it is made ours.*\\\n7 *Why it is made ours by faith onelie.*\n\n## 1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS\n\nA Definition so generall of iustice can scarce bee giuen, as may agree both to God and creatures, (euen such as may agree to the furthest and highest kindes of iustice or righteousnes, which are, Vncreate, and created righteousnes) except we wil make a definition full of ambiguity. For *vncreated iustice* or righteousnes is God himselfe,[^1] who is the very squire and rule of all iustice. *Created iustice* is an effect of vncreate or diuine iustice in reasonable creatures. This created iustice or righteousnes may be defined generally, in such sort as the definition shall bee alike common to all sortes thereof. *Justice therefore or righteousnes in generall* (as it agreeth to reasonable creatures) *is a fulfilling of those lawes which belong vnto reasonable creatures:*[^2] *or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them.* It may be also defined on this wise: *Justice is a conformitie with God, or with the law of God:* Or, *it is a fulfilling of Gods law.*[^3] For iustice or righteousnes is the *obseruance* of the law:[^4] as sin is the *transgression* of the law: & the name *Righteousnes* is deriued from *Right,* which is the lawe it self: and conformitie with the law is righteousnes it self. This we must know because we must be iustified by the fulfilling of the law: & we must vnderstand that the law is not abolished, but established, by the gospel. For the righteousnes & iustice of the Gospel is the fulfilling of the lawe: but doth not at all disagree from the lawe. Obiect. *He that is iust and righteous is conformed and agreeable vnto the law. To iustifie is to make iust. Therefore to iustifie is to make one agreeable vnto the law.* Answere. *All this is graunted: that is either in himselfe to be so, or in another. Now these are all one, the imputed righteousnes or iustice of an other, the righteousnes, of the Gospel, the righteousnes of faith.* Wherefore *to iustifie is, to assoile and absolue one from sin, for that iustice or righteousnes, which either is in himself, or in an other.* This significatiō & meaning of the worde is prooued throughout the whole Epistle to the Romans: *It was imputed to him for righteousnes.*\n\n## 2 How manifold Justice is\n\n[^5] *IVstice* (we speak in general of created iustice) *is legal and Euangelical. Legal iustice is the fulfilling of the Law, performed by him, who is therby said to be iust: Or, it is such a fulfilling of the Law, which one performeth by his own obedience: or, it is a conformitie in the Law, which is in him also who is called iust. This legal iustice either is in vs, or in Angels, or in Christ,* as he is man, as an accident inherent in his subiect. *Euangelical iustice is also a fulfilling of the Law, but is not in him who is called therby iust or righteous, but in another, and is onelie imputed vnto him who is thereof called iust:* This is christs iustice or righteousnes performed for vs; or that ransome of the Son of God imputed vnto vs by faith.[^6] It may bee also defined briefly thus: *Euangelical iustice is a conformitie with the law performed by Christ, & imputed of God to vs by faith.* The legal iustice *is performed either by the obedience of the law, or by punishment:* For the lawe necessarily requireth one of these. *That which is performed by the obedience of the law, is either generall or particular. The general, is an obseruing of al the laws which belong vnto vs;* or it is an obedience according to all the lawes vnto vs appertaining, 1. *Thes.* 4.11. *Studie to be quiet, and to meddle with your owne busines.*\n\n[^7]This generall iustice *is of two sorts: perfect and vnperfect. The perfect is an external and internal obedience to all the lawes belonging vnto vs.* Or, it is a perfect both inwarde and outward conformitie with the law of God. *Deut.* 27.26. *Cursed be he that confirmeth not al the words of this law to doe them.* The imperfect or begun iustice,[^8] *is a conformitie begun onelie and vnperfect, euen such a iustice as doth not doe all things, or not after that manner, which the lawe requireth.* This vnperfect iustice is also of two sorts;[^9] the one *Philosophicall,* the other *Christian.* The *Philosophicall,* is a knowledge in the mind of Gods law and vertues, vnperfect, obscure, and weake, and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest, according to that vnperfect knowledge: and a directing and gouerning of their behauiour and manners according to the lawes.\n\n[^10] *The Christian,* is regeneration, or a knowledge of God and his law, vnperfect indeede, yet more notable and perfect than the philosophicall, and to be perfected after this life: rising from faith and the loue of God, kindled in the hearts onely of the regenerate, by the vertue and operation of the holy ghost through the gospel, and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements.\n\n*The particular iustice,*[^11] *is that vertue which giueth to euerie one his owne:* and is of two sorts, *Commutatiue or exchanging, and distributiue. The Commutatiue* obserueth equalitie of things and prices in exchanges and contracts or bargains. *The Distributiue,*[^12] obserueth a proportion in distributing offices, goods, rewardes, punishments, giuing rewardes and punishments agreeable and proportionable vnto the persons.\n\nThere is also an other diuision of iustice, namely,[^13] *Of the person, and of the cause. Justice of the person,* when a person is iust and agreeable to the law. *Of the cause,* when he hath a iust and good cause in any controuersie, whether the person himselfe be good or bad.\n\n## 3 In what iustice differeth from iustification\n\n*Ivstice is the verie conformitie it selfe with the lawe, and the fulfilling of the lawe, and the thing whereby wee are iust before god:* which is the very satisfaction of Christ performed on the Crosse. *Justification is the application of that iustice,*[^14] and by this application, the thing whereby we are iust, euen that iustice and satisfaction of Christ, is made ours: and except that bee made ours, or applied and imputed vnto vs, wee cannot bee iust: as neither the wall is made white, except whitenes be applied vnto it. *For euen in like manner doth iustice differ from iustification or iustifieng,* as whitenes from whitening, so application and imputation are not all one: for imputation is not extended so farre as application. For God alone doth impute: but wee also doe applie vnto vs.\n\nNow Iustification is diuided in like sort as is Iustice.[^15] For there is one *Justification legall, which is a working of that conformitie with God,* or with the law of God in vs, when as wee are regenerated. There is another *Justification Euangelicall, which is an application of the Euangelicall Justice vnto vs,*[^16] *but not a transfusion of the qualities into vs:* or, it is an imputation of anothers iustice, which is without vs, & an assoiling and absoluing of vs in iudgement. Psal. 143.2. *In thy sight shall none that liueth be iustified.* Therefore that iustice, whereby, being applied and imputed vnto vs, wee are iustified, is not in vs, but without vs.\n\n## 4 What is our iustice\n\n[^17] *OVR Justice or righteousnesse,* that is, the iustice or righteousnes of the Gospel, whereby we are iust in the sight of God, is not our conformitie with the Law: but *it is Christs satisfaction perfourmed vnto the Lawe for vs, or the punishment, which he susteined for vs, and so his whole humiliation* (that is, his taking of fleshe, his vndertaking of seruitude, penurie, ignominie, and infirmitie: his suffering of that bitter passion and death: all which he did vndergoe for vs, but willinglie) *and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers.* 1. Corinth. 2.2. *J esteemed not to know anie thing among you, saue Jesus Christ and him crucified.* Coloss. 2.10. *Ye are compleate in him.* Rom. 5.19. *By the obedience of one shal manie be made righteous.* Isai. 53.5.6. *With his stripes we are healed. The Lord hath laid vpon him the iniquitie of vs al.* Nowe that Christ might perfourme obedience and satisfie for vs, it behooued him to bee our Mediatour, beeing by himselfe iust and holy. *Heb.* 7.26. *For such an High-Priest it became vs to haue, holy, harmelesse, vndefiled, separate from sinners, and made higher than the heauens.* All these things are true perfectly & wholy in Christ. For hee hath perfectly fulfilled the Law for vs 1. *by the holinesse of his humane nature.* 2.[^18] *by his obedience: for he became obedient vnto the death, euē the death of the crosse:* And the former fulfilling of the law, namely, the holinesse of Christes humane nature, was requisite for the other, euen for his obedience. This obedience & satisfaction of Christ is our satisfaction, & our proper iustice, for which we please god, for which we are receiued into fauor with God the Father, and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs, namely the humiliation and iustice or righteousnesse of Christes humane nature, that wee maie bee reputed holy before god: but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake: because he satisfied for vs gods iustice, in susteining eternall punishment and paines, which we should haue susteined euerlastingly. Hence is it, that the effusion of Christes blood (as being the complement and consummation of Christes satisfaction) is onely said to bee our iustice and righteousnesse. 1. *Joh.* 1.7. *The blood of Jesus Christ cleanseth vs from al sin,* that is, not only from that which is past, but also from that which is to come.\n\nObiection. *The sinnes for which Christ hath satisfied cannot hurt, but christ hath satisfied for sinnes past and to come. Therefore sinnes past and to come cannot hurt vs.* Aunswere. Nowe knitte and force this reason, that wee maie see whither it tendeth. Reply. *That which hurteth not we neede not to eschue: sinnes to come hurt not: therefore wee neede not beware of sinnes to come.* Auns. 1. The Minor is false: For god is offended with sinnes, which is the greatest hurt: and further, sinnes bereaue vs of that conformity with God, & purchase bodily paines vnto the faithful. But we are to distinguish between these questions. 1. *How a reasonable creature may be iust before god.* 2. *How mā, being a sinner, may be iust before god.* 3. *Whether a reasonable creature may merit or deserue ought at gods hands.* To the first question, we answere, That a reasonable creature may be iust before God *by the conformitie with the law inherent in him,* as blessed men and Angels are iust. To the second, That man, being a sinner, is iust *by the imputation onely of Christs merit:* and of this question is our speech, when we speake of iustification. To the third, That no reasonable creature *can deserue ought at gods hands.* Luk. 17.10. *When yee haue done all, say, Wee are vnprofitable seruantes.* For neither is Christes obedience verily any merit, in this respect, as if any good came to God by it, but in respect of the dignitie of the person, bicause it was Christ that suffered, it is called merite. But a man, which is a sinner, cannot bee iust before God. 1. *Because before his iustification his woorkes are corrupt.* 2. *Also after his iustification the works of a man, which is a sinner, are vnperfect.* 3. *And when they are perfect, as in the life to come they shal be, yet can we not satisfie for the sinnes past:* for we owe those workes, when we doe them.\n\n## 5 How Christes satisfaction is made our iustice and righteousnesse\n\nThis question is adioined, because it seemeth absurd that we should bee iustified by that which is another mans,[^19] and not ours. *The satisfaction or iustice of Christ is made ours,* or applied vnto vs, *two waies,* that is, by a double application. *The former application is Gods, who in respect of that fulfilling of the Law perfourmed by christ, accepteth vs, and applieth the same vnto vs;* that is, he imputeth it, no lesse than if wee had neuer sinned, or at least had paied and suffered sufficient punishment for our sinnes. For albeit *to iustifie* signifieth to make iust, yet in the Church it signifieth another thing, and is taken in another sense. Or god doth applie it, when hee imputeth the fulfilling of the Lawe perfourmed by Christ vnto vs, euen as if it were perfourmed by vs, neither wil at all punish vs. But *to impute,* is, to accept christs satisfaction, performed to this end, that it might be our iustice & righteousnes.[^20] *We then also applie vnto vs the fulfilling of the Law perfourmed by Christ, when we are stedfastly persuaded, that God doth impute, applie & giue it vnto vs, and for it reputeth vs for iust, absoluing vs from al guilt.* Without this application the former is not at all: and this latter is also from God. For God first imputeth vnto vs Christes satisfaction; then he engendereth faith in vs, whereby wee maie applie the same vnto vs. Whence also it appeareth, that Gods application doth go before, & is the cause of our application, which is of faith; albeit his is not without ours; as christ also saith, *Joh.* 15.16. *Ye haue not chosen me, but I haue chosen you.* Moreouer wee may then bee assured and certaine that the righteousnesse or satisfaction of Christ is imputed vnto vs of God,[^21] when wee earnestly desire the grace of God, and feele the holy ghost to work in vs a true confidence in the Mediatour of the faithful. That which we haue nowe spoken of both applications, both gods, and ours, doth manifestly shew what is meant in this place by iustifieng: Which is, that, to iustifie, is not, to make one iust who is vniust: but to repute him for iust and righteous who is vniust, and to absolue the vniust and vnrighteous from al guilt, and not to punish him, and this for anothers iustice and righteousnesse imputed by faith vnto vs. Obiection. *But to iustifie is to make one iust who is vniust.* Aunswere. This indeede is true, in general, but in the Church it is taken otherwise. For *the legall iustification,* is a woorking of iustice and righteousnesse in vs, as in one subiect. But the iustification of the gospell, whereof wee speake here, is a farre diuerse thing. For the subiect of that iustice and righteousnesse, which is made ours by the Gospels iustification, that is, whereby being appplied by faith vnto vs wee are reputed iust and righteous, is Christ himselfe: and wee are onely the obiect of this iustice, and the matter about which it is conuersaunt, but the matter wherein it is inherent is Christ only.\n\n## 6 Why Christs satisfaction is made ours\n\n*The perfect fulfilling of the Law performed by Christ for vs is made ours or applied vnto vs,*[^22] *through the alone and free mercie of God,* as who from euerlasting did predestinate vs, and freely chuse vs, to whom he might apply of his mere grace by faith that iustice and righteousnesse at his appointed time. *Wherefore al imagination and affirmation of merit is to bee taken awaie,* as which fighteth with the grace of God, and is a denial of his diuine grace. For the grace and mercie of GOD is the onely cause of both applications. Hee of his goodnesse infinite and passing measure, applieth Christes merit vnto vs, and maketh that we also may apply the same vnto vs. The cause therefore, why this application is wrought, is in God alone: but not at al in vs, that is, it is neither anie thing foreseene in vs, neither also our apprehension and receiuing of this iustice. For all the giftes and graces which are in vs, are effectes of the application of Christes merit: and therefore that merit of Christ is no waie applied vnto vs for the workes sake which we doe, but this is done, as the Apostle teacheth *Ephes.* 1.5. *according to the good pleasure of his wil.* Whereupō also it is said, 1. *Cor.* 4 7. *What hast thou that thou hast not receiued?* And Ephes. 2.8. *By grace are ye saued through faith, and that not of your selues: it is the gift of God.* And here it is to be obserued, that, *to bee saued by the grace of God, and to be iustified by faith,* are not all one: for that *signifieth the impellent or motiue cause in God:* this *the instrumental cause in vs,* whereby we apprehend the righteousnesse of Christ imputed vnto vs. Christ is in respect of our iustification, 1. *As the subiect & matter wherein our iustice is.* 2. *As the impellent cause, because he obtaineth it.* 3. *As the chief efficient, because he together with his Father dooth iustifie vs: and* 4. *Because he giueth vs faith whereby we beleeue and apprehend it.* The mercy of god is, *as the impellent cause thereof in GOD.* Christes satisfaction is *the formal cause of our iustification,* giuing the very life and being vnto it.\n\n## 7 Why Christes satisfaction is made ours by faith onelie\n\n[^23]CHRISTES satisfaction is made ours by faith alone: 1. *Because faith is the onely instrument which apprehendeth Christs satisfaction.* 2. *Because the proper act & operation of faith, and not any other act of vertue, is the application or apprehension of Christes merite:* yea, faith is nothing else than the acceptation it selfe, or apprehension of anothers iustice, and of the merit of Christ. 3. It is done *by faith onely:* because we are iustified by the obiect of faith onely, to wit, by the merite of Christ alone, besides which there is no iustice of ours, nor any part thereof. For wee are iustified freely for Christes sake, without woorkes: There is nothing which is our iustice and righteousnes before God, neither in whole, nor in part, besides Christes merite: onely by receiuing and beleeuing anothers iustice, and not by working wee are iustified. Not by working, nor by meriting, but by apprehension and acceptation only we are iust and righteous. *Wherefore we are iustified by faith onely; by faith,* as Saint Paul speaketh, as by a mean and instrument: *but not for faith,* as the Papistes say, who wil admit both these maners of speaking, as if faith were indeede the application, whereby we apply vnto our selues Christes iustice, but were also besides a certaine work or merite, whereby we merite to bee iust. Nowe the exclusiue particle *(onely)* is added, that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit, which is our iustice: That so the sense may be: Christes merite iustifieth vs, and not faith it selfe: that which is apprehended dooth iustifie vs, and not the instrument which doth apprehend. Neuerthelesse, this proposition, *Wee are iustified by faith,* may bee vnderstoode also without relation, to wit, wee are iustified by faith, as by a meane. But this proposition of the Apostle, *Faith was imputed to him for righteousnesse,* and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice. Faith was imputed vnto him for righteousnes, as faith is the apprehending instrument of righteousnes apprehended, faith beeing as it were the hande wherewith the Iustice of Christ is receiued: and by this means faith is wholy excluded frō that which is receiued by faith; vnto which nature notwithstanding of faith it were repugnaunt, That *For faith we should be iust and righteous.* For if *for faith;* then faith were nowe no longer an acceptation of anothers righteousnesse, but were a merit and cause of our owne iustice, neither should receiue anothers satisfaction, which now it should haue no neede of.\n\n### Obiections against this Doctrine of Iustification\n\n1 OBiection. *Wee are iustified by faith. Faith is a woorke. Therefore we are iustified by the woorkes thereof,* that is, *by the merite of faith.* Aunswere. First the consequence of this reason is denied, because more is in the conclusion than in the premisses: of which premisses this onely followeth. That by that worke wee are iustified, as by an instrument or meane, not as an impellent cause. Nowe it is one thing *to be iustified by faith,* that is, to be iustified, (faith only being the meane to receiue it) by the bloode of Christ: and it is another thing *to be iustified for faith,* that is, for the merite of faith. 2. The kinde of affirmation is diuerse: for in the Maior, faith is vnderstoode with relation to Christes merite, in the Minor it is taken absolutelie and properlie.\n\n2 Obiection. *Justice is that whereby wee are formallie or essentiallie iust. Faith is iustice. Therefore we are by faith formallie and essentiallie iust.* Aunswere. The consequence of this reason is to bee denied, because the kinde of affirmation is diuers. For the Maior is meant properly; but the Minor[^24] figuratiuely, one thing being taken for another, faith for the obiect of faith, which is Christs merite and iustice.\n\n3 Obiection. *Faith is imputed for righteousnes, as Paul saith. Therefore for faith we are righteous.* Aunswere. This is also figuratiuely vnderstood: because by faith, which is imputed for righteousnes, is correlatiuely vnderstood the obiect of faith, vnto which faith hath relation. For *Christs merite,* which is apprehended by faith, *is properly our iustice, and this merite of Christ is the formall cause of our iustice. The efficient of our iustice is God,* applying that merite of Christ vnto vs. *The instrumental cause of our iustice is faith.* And therefore this proposition▪ *We are iustified by faith,* being legallie vnderstoode with the Papists, is not true, but blasphemous: but being taken correlatiuely, that is, Euangelically, with relation to Christs merit, it is true. For the correlatiue of faith is the merit of Christ, which faith also as a ioint-relatiue or correlatiue respecteth, and as an instrument apprehendeth.\n\n4 Obiection. *That which is not alone, dooth not iustifie alone: Faith is not alone. Therefore faith dooth not iustifie alone.* Aunswere. Here is a fallacie of composition, the reason beeing deceitfully composed. For the woorde *alone,* is composed and ioined in the conclusion with the predicate, which is the woorde *iustifie:* but in the premisses or antecedent, it is ioined with the verbe *is.* The Argument is true, if in the conclusion *alone* bee not sundred from the verbe *is,* or from *being,* which is the participle of *is,* but bee ioined with it, on this wise: Faith therefore doth not iustifie alone, that is, *being* alone. For if it be so vnderstood, the argument is of force: for faith is neuer without workes as her effects. Faith iustifieth alone, but is not alone, when it iustifieth, hauing workes accompanying it, as effects of it, but not as ioint-causes with it of iustification.\n\n5 Obiect. *That which is required in those who are to be iustified, without the same faith doth not iustifie. Good works are required in those who are to be iustified. Therefore without good workes faith doth not iustifie.* Auns. The particle *without* is ambiguously & doubtfully taken: for in the Maior it is taken thus; Faith without it, that is, *being* without it, doth not iustifie: So that the same fallacie is in this obiection which was in the former. The Minor also of this obiection is more at large to be explaned. In them who are to be iustified moe things are required, but not after the same maner. *Faith is required in them who are to be iustified,* as an instrumēt apprehending anothers iustice. *Good works are required in them,* not as a cause of iustification, but as effectes of faith: and as it were a testimony of their faith and thankefulnes. For faith is not without her fruit. Now to applie the merit of Christ is the proper act of faith, but other good workes are not so, though they also proceede from faith: Wherefore also *the apprehension of Christs merite is after another manner required in them that are to bee iustified, than are other good woorkes. For faith* with this her proper act (without which faith cannot bee considered) is required as a necessarie instrument, whereby we applie Christs merite vnto vs. But *good woorkes* are not required, that by them we may apprehend Christs merite, and much lesse that for them wee should be iustified: but that by them we may shew our faith, which without good woorkes is dead, and is not knowen but by them. Whatsoeuer is necessarily coherent with the cause, that is not therefore necessarily required to the proper effect of that cause: but good workes, although they are necessarily coherent and ioined with faith, yet are they not necessarie for the apprehension of Christs merit, that we should ouer and besides faith, by them also apply the same vnto vs.\n\n6 Obiection. *The Messias bringeth euerlasting iustice and righteousnes. Jmputed righteousnes is not eternall. Therefore wee are not thereby iustified.* Aunswere. It is said that Christes righteousnesse shall bee an euerlasting righteousnesse; but after a diuerse manner. For *in the life to come wee shal bee iust after another manner, than in this life.* For although we shall then be iust by the same righteousnes, euen by the righteousnes of Christ imputed vnto vs: yet with this shall also the legal iustice and righteousnesse be continued, so that then also by the legall righteousnesse we shall be perfectly iust, because now onely we are, as concerning that, but in part and beginning iust. Each iustice, both the iustice of the Law, and the iustice of the Gospel, is eternall, by continuation: And the iustice and righteousnesse of the Gospell, that is, the iustice of Christ imputed vnto vs, is eternal by continuation of the imputation: The iustice of the Law is eternal by continuation of good woorkes, euen as it is continued by good woorkes, first, and beginning in this life, vntill at length after this life it bee perfected, and become perfect, and so continue to al eternity.\n\n7 Obiection. *Knowledge dooth not iustifie. Faith is a knowledge. Therefore faith doth not iustifie.* Aunswere. Knowledge alone, dooth not iustifie. But iustifieng faith is not a knoweledge onely, but also a confidence and sure persuasion, whereby as a meane we apply Christes merit vnto vs. And furthermore, *Knowledge and this sure persuasion are much different.* Knowledge is in the vnderstanding: but this is in the will. Therefore a sure persuasion or confidence is not only a knoweledge of a thing: but also a will and purpose of doing or applieng that which wee knowe, or of resting in it, so that wee are thereby secure, and take ioie of heart therein.\n\n8 Obiection. *Saint James saith,* cap. 2.24. *Yee see then how that of workes a man is iustified, and not of faith onelie.* Answere. 1. Hee speaketh of that iustice, whereby wee are iustified through our workes before men, that is, are approued iust, or are found to be iustified: but he speaketh not of that iustice whereby we are iustified before God, that is, whereby wee are reputed of God iust for vniust. For hee saith in the same chapter: *Shew me thy faith by thy works, and J will shewe thee my faith by my woorkes.* 2. He speaketh not of a true or liuely faith, but of a dead faith, which is without works.\n\n9 Obiection. *Euil workes condemne. Therefore good workes iustifie.* Ans. 1. These contraries are not matches: for our euil works are perfectly euil; our good workes, are imperfectly good. 2. Although our good woorkes were perfectly good, yet should they not deserue eternal life, because they are debts. Vnto euil workes a reward is giuen by order of iustice: vnto good works not so, because we are obliged and bound to doe them. For the creature is obliged vnto his creator, neither may he of the contrary bind god vnto him by any works or means to benefit him.\n\n10 Obiect. *Saint John saith* 1. Ioh. 3.7. *He that doth righteousnes is righteous. Therefore not he that beleeueth.* Ans. 1. He is righteous before mē, that is, by doing righteousnes, he declareth himself righteous to others: but before god we are righteous, not by dooing righteousnes, but by beleeuing. 2. He sheweth there not how we are righteous, but what the righteous are, when he saith, that hee that is regenerated, is also iustified.\n\n11 Obiection. *Christ saith,* Luk. 7.47. *Many sinnes are forgiuen her: because she loued much. Therfore good works are the cause of iustification.* Ans. 1. Christ here reasoneth from the latter to the former, from the effect which commeth after, to the cause which goeth before. *Manie sins are forgiuen her: Therefore shee loued much:* and because there is a great feeling in that woman of the benefite, it must needes therefore bee that the benefite is great, and many sins are forgiuen her. That this is the meaning of Christes woordes, appeareth by the parable which hee there vseth. 2. Not euerie thing that is the cause of consequence in reason, is also the cause of the thing it selfe which followeth in that consequence of reason. Wherefore it is a fallacie of the consequent, if it bee concluded, Therefore for her loue manie sins are forgiuen her. For the particle *(because)* which Christ vseth, doth not alwaies signifie the cause of the thing folowing: It foloweth not, The Sunne is risen, because it is day: Therefore the day is cause of the rising of the Sun: the contrarie rather is true.\n\n12 Obiection. *That which is not in the Scripture, is not to be taught, or reteined. That wee are iustified by faith onelie, is not in the Scripture, neither the wordes themselues, nor the sense of the woords: Therefore it is not to be reteined.* Aunswere. To the Maior we say, That which is not in Scripture, neither in words nor in sense, is not to be reteined. But, that we are iustified by faith onely, is conteined in Scripture, as touching the sense thereof: For we are said *to be iustified freely,*[^25] *without the workes of the Law: by faith, without merite: Not of anie righteousnesse which we haue doone: The blood of Jesus Christ cleanseth vs from al sinne.* Therefore no woork shall be meritorious: If no worke, Therefore are we iustified by faith onely apprehending Christes merit. Wherefore wee are necessarily to retaine the particle *(onelie)* 1. *That all merite either of faith or our workes maie be remooued from this woork of our iustification.* 2. *That it maie be shewed that faith, not the merite of faith, is necessarily required to iustice,* because the iustice or merite of Christ is giuen by faith onely, and by this meane alone we receiue that iustice and righteousnesse.\n\n13 Obiection. *Jf Christ hath satisfied for vs, we shall not be iustified freelie, but for merite and desert.* Aunswere. Wee are iustified freely in respect of vs, not freely in respect of Christ, whom the sauing of vs cost full dearely.\n\n14 Obiection. *Reward presupposeth merite; So that where reward is, there is also merite. For reward and merite are correlatiues, whereof if one bee put, the other is put also: But euerlasting life is proposed as a reward for good workes; therefore also the merite of good workes is euerlasting life.* Aunswere. The Maior is sometimes true as concerning creatures, as when men may merite or deserue of men. But neither alwaies among men doth it folowe that there is merite, where there is reward. For men also oftentimes giue rewards not of merit or desert. Now it is vnproperly saide of God, that he proposeth eternal life vnto our workes, as a reward: for we can merite nothing at Gods hands by our workes. But for this cause especially doth God say, that he wil giue a reward to our workes, thereby to shew that good workes are grateful and pleasing vnto him.\n\n15 Obiection. *That which is not required vnto iustification is not necessarie to be done. Good woorkes are not required vnto iustification. Therefore it is not necessarie to doe them.* Answere. The Maior is false, if it bee meant generallie: because wee ought to doe good woorkes in token of thankefulnes. But if the Maior be meant particularly, then nothing can bee concluded, the premisses beeing meere particular: nowe good woorkes are as an effect without which the cause, to wit faith, cannot be. Therefore good workes verily are necessarie, but not as any cause or merite of iustice.\n\n16 Obiection. *He that is iustified by two things, is not iustified by one only. But we, besides that we are iustified by faith, are iustified also by the merite and obedience of Christ: therefore not by faith onely.* Answere. He that is iustified by two things, is not iustified by one onely, that is, after one and the same manner. But we are iustified by two thinges, after a diuerse manner. *For we are iustified by faith,* as by an instrument apprehending iustice: *but by the merit of Christ,* as by the formal cause of our iustice.\n\n17 Obiect. *Doctrine which maketh men profane, is not to be deliuered. But this doctrine, that we are iustified by works, maketh men profane. Therefore it is not to be deliuered.* Ans. If it should so fal out with any man, it were but an accident. Reply. *Euen those thinges which fall out to bee euils by an accident are to be eschued: But this doctrine maketh men by an accident euil: Therefore it is to be eschued.* Aunswere. Those thinges which fal out to be euils by an accident are to be eschued, if ther remain no greater cause, for which they are not to bee omitted, which by an accident make men euil. But we haue greater causes, why this doctrine ought to be deliuered. 1. *The commaundement of God.* 2. *Our owne saluation.*\n\n18 Obiection. *Christ hath brought vs eternall iustice. This applied iustice is not eternal: Therefore this is not our iustice, but God himselfe is our iustice.* Aunswere. *The Lorde is our iustice,* that is, our iustifier. But that our applied iustice is eternal, hath been shewed before; because the imputation thereof is continued to all eternity. That iustice also of the Lawe which is begunne in vs in this life, shall bee continued, and perfected in the life to come. But that iustice which is God himselfe is not in vs: because so God should be an accident to his creature, and become iustice in man. For iustice and vertue are thinges created in vs, not the essence of God. Moreouer Osiander, who obiecteth this, doth not discerne the cause from the effect. As we liue not, or are wise by the essence of God (for this is all one, as to say, that wee are as wise as God) so also we are not iust by the essence of God. Wherefore nothing is more impious than to say, That the essentiall iustice of the creatour is the iustice of the creatures: for thereof it would follow, that wee haue the iustice of God, yea the verie essence of God. The cause must be discerned from the effect, increate iustice from created iustice.\n\n19 Obiection. *Where sinne is not, there is no place for remission or imputation. Jn the life to come sinne shall not be. Therefore no place there for remission or imputation.* Aunswere. In the life to come shall not bee remission of any sin then present, but the remission which was graunted in this life shall continue and endure for euer. And that conformity also which we shal haue with God in the life to come, shal be an effect of this imputation.\n\n20 Obiection. *Ten Crownes are part of a hundred Crownes in paiment of a debt. Therefore good workes also may be some part of our iustice.* Aunswere. There is a dissimilitude: because ten Crownes are a whole part of an hundred Crownes. But our workes are not a whole and perfect part.\n\n21 Obiection. *It is said that Phinees worke and deede was imputed vnto him for righteousnes.* Answere. The meaning of the place is; That God did approue his worke: but not, that he was iustified by that worke.\n\n[^26]We are iustified by the merite of Christ onely, 1. *For his glorie;* that his sacrifice might not bee extenuated and made of lesse value 2. *For our owne comfort;* that we may be assured, that our iustice doth not depend vpon our owne woorkes; but vpon the sacrifice of Christ onely: otherwise we should leese it a thousand times.\n\n[^27]We are iustified not partly by faith, & partly by works, 1. *Because works are vnperfect,* and therefore our iustice also should be then vnperfect. *Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them.* 2. *Although they were perfect, yet are they due and debt:* So that wee cannot satisfie for an offence past by them. *When ye haue done all that yee are commaunded, say, wee are vnprofitable seruants.* 3. *They are Gods works, who worketh them in vs.* 4. *They are temporarie, neither haue anie proportion with eternall blessinges.* 5. *They are effectes of iustification; therefore no cause.* 6. *They are excluded, that wee might not haue, whereof to glorie.* 7. *If they were part of our iustification, our conscience should be destitute of stable and certaine comfort.* 8. *Christ should haue died in vain.* 9. *We should not haue the same way to saluation.* 10. *Christ should not be a perfect Sauiour.*\n\n[^28]Now our workes are vnperfect, 1. *Because we omit manie things which we should doe, and doe manie things which we should not doe.* 2. *Because we blend and mingle euil with that good which wee doe; that is, wee doe good, but wee doe it ill.* The thinges are good which wee doe, but the manner after which wee doe them is not good.\n\n[^1]: Vncreate Iustice is God himselfe.\n[^2]: Our created Iustice, is our conformitie with Gods lawes appertaining vnto vs.\n[^3]: 〈 in non-Latin alphabet 〉.\n[^4]: 〈 in non-Latin alphabet 〉.\n[^5]: Legall Iustice.\n[^6]: Euangelicall Iustice, or the Iustice of the Gospel.\n[^7]: Generall or Vniuersal Iustice. Perfect Iustice.\n[^8]: Vnperfect Iustice.\n[^9]: Philosophicall Iustice.\n[^10]: Christian Iustice.\n[^11]: Particular Iustice. Commutatiue Iustice.\n[^12]: Distributiue Iustice.\n[^13]: Iustice of the person and of the cause.\n[^14]: What Iustification is.\n[^15]: Legall Iustification.\n[^16]: Euangelicall Iustification.\n[^17]: Our righteousnesse is Christs satisfaction, which consisteth in his whole humiliation.\n[^18]: Phil. 2.8.\n[^19]: Christs satisfaction made ours two waies. 1 By God imputing it or applyeng it vnto vs.\n[^20]: 2 By our selues, applyeng it vnto our selues.\n[^21]: When wee may be assured of Christs satisfaction imputed vnto vs.\n[^22]: The cause of Christs satisfaction applied & imputed, is in God onely, not in vs.\n[^23]: Faith the apprehensiue instrument of Christs satisfaction.\n[^24]: Per Metalepsin.\n[^25]: Rom. 3.27. Gal. 2.16. Eph. 2.8, 9. Tit. 3.5. 1. Iohn. 1.7.\n[^26]: Why we are iustified by christs merit onely.\n[^27]: Why we are not Iustified partly by faith, and partly by works. Gal. 3.10.\n[^28]: Why our works are vnperfect, & therefore cannot merit."},{"number":133,"title":"OF SACRAMENTS","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[65,66,67,68],"paragraphs":[],"clauses":[],"items":[],"text":"*The Sacraments* are a part of Ecclesiastical ministerie. And *as touching Ecclesiastical ministerie the questions are,* 1. *What is the vse of the ministerie.* 2. *What are the partes thereof.* 3. *In what those partes agree and accord.* 1. *The chiefe and last vse of the ministerie of the Church is,* that we beeing brought to Christ, may be confirmed and assured of Gods will, that is, that it teach vs the will of God, exhort vs to embrace Gods blessinges and benefites, and ascertaine vs of the continuance of the same. 2. *The parts of the ministerie* are the Sacraments, and the word. 3. *The Sacraments so accord and agree with the word,* that whatsoeuer is promised vs in the word, of the obteining of our saluation by Christ, the same the sacraments, as signes and seales, annexed to the word as it were vnto a Charter or letters patent, confirme vnto vs more and more, thereby to help and relieue our infirmitie. Whereby also it is apparent, that the chiefe vse of the sacramentes to, is, in respect of God, the confirmation of our faith, like as also the ministers themselues, whatsoeuer they doe in respect of their ministerie, that they especiallie doe, to declare and confirme gods will vnto vs. Obiection. *Jt is saide, That the spirit and the Word worke faith in vs, and the sacraments nourish it being wrought. These three therefore differ nothing one from an other.* Aunswere. First, *The Holy Ghost worketh and confirmeth faith in vs, as the efficient cause thereof, the Word & sacraments as Instrumental causes.* 2. *The Holy Ghost also can work faith in vs without them: But the Word & Sacraments without the holie Ghost can woorke nothing.* 3. *The holy ghost wheresoeuer he dwelleth, is effectuall in woorking: The word & Sacraments are not so.* These things brieflie were first to be spoken in general concerning the ministerie.\n\nIt remaineth, that we now in fewe woordes entreat *Of the Sacraments,* which are the other part of the ministerie of the Church. The right and direct methode of interpreting this doctrine of the Sacraments, requireth, that first wee speake of the Sacramentes in generall. And this way may wee not vnfitly entreat in speciall of the Supper and Baptisme, to wit, if wee take in declaring each Sacrament in special, the same questions, and that course and order of the same questions, which wee must obserue and follow concerning the Sacramentes in generall: and lastly, if wee applie those testimonies which speake of the Sacraments in generall, to the handling and declaring of the Sacraments in special.\n\nThe chiefe Questions concerning the Sacraments.\n\n1 *What Sacraments are.*\\\n2 *What are the ends of Sacraments.*\\\n3 *Jn what Sacraments differ from Sacrifices.*\\\n4 *Jn what they agree with the Word, & in what they differ from it.*\\\n5 *How the Sacramēts of the old & new Testamēt agree.*\\\n6 *What Sacramental vnion is.*\\\n7 *What the things differ from their signes.*\\\n8 *What forms of speaking of the Sacraments are vsual to the Church and Scripture.*\\\n9 *What is the lawful vse of the Sacraments.*\\\n10 *What the wicked receiue in the vse thereof.*\\\n11 *Howe manie Sacramentes there are of the newe Testament.*\n\n## 1 WHAT SACRAMENTS ARE\n\n[^1]THAT we may know what Sacramentes properly are, the name it selfe of *Sacrament* is first to be considered. Among the auncient Romanes this word, *Sacrament, signified a solemne forme of an oath taken in warre, which they called a militarie Sacrament, so called of Sacrando, that is, of sacring or consecrating them, because by that oath euerie one was consecrated or destined to this captaine, and not to any other to serue him.* Heereof it is that some will haue these ceremonies, instituted by God, therefore to be so called, for that as souldiours did oblige and binde themselues by that military Sacrament vnto their captaine, so wee bind our selues vnto our captaine Christ, by a solemne oath, in the presence of god, Angels and men. This truely is not vnapt or vnmeete metaphor: but yet I thinke rather that the original of this name came from the olde Latine Translations, in which wheresoeuer the worde *mysterie* is vsed in the new Testament, for the same they commonly in Latine put the woorde *Sacramentum.* Now *mysterie* commeth from a Greeke verbe, 〈 in non-Latin alphabet 〉, which signifieth, to institute, instruct, or initiate one in holy matters, or matters of religion. But that Greeke verb, 〈 in non-Latin alphabet 〉, is deriued from another which is, 〈 in non-Latin alphabet 〉, which signifieth to shut, because (as Eustathius saith) they, *who were initiated or entred in holy rites, were to shut their mouth, & not to vtter those thinges which were secret.* Nowe a mystery is said to be, either a secret thing it selfe, or the signe of a secret thing, or that which hath a secret signification, which none vnderstand but they who are initiated in holy rites. By a signe, wee vnderstand an externall and corporall thing and action, or a ceremony instituted and ordained by God, which betokeneth a certaine internall thing and spirituall. Which the Grecians call a *mysterie;* and is otherwise called of Diuines *a Sacrament.* And some such signes god alwaies would haue to bee extant in his Church, whereby the good will of God towardes men might be recorded and made knowen, that men of the other side might declare and shewe their faith towardes God, and other duties of piety and godlinesse. Sacramentes therefore are so called mysteries, because they haue a secret signification, which none vnderstand but they who are initiated and instructed concerning the substaunce of sacred matters, or the pointes of Christian Religion.\n\nHAuing seene now what the name of *Sacrament* signifieth, it resteth, that wee consider the thing it selfe, and define *what Sacramentes are.* The definition whereof is this. *Sacramentes are sacred signes and seals obiect to our eies,*[^2] *ordained and instituted by God, that by them he might the more declare and seal the promise of his gospel vnto vs.*\n\nThe partes of this definition are in number three: The first part apperteineth *to the kinde of Sacramentes,* the latter two *to their difference. To the kind,* whereof they are, it apperteineth, that *they are sacred signes & seals,* that is, diuine,[^3] & signifieng or betokening sacred things, such as belong to gods worship and the saluation of men. *A signe and a seale differ one frō the other, as a general thing frō a thing more special.* For euerie seale is a signe, but not euery signe a seal. *A seale* certifieth and confirmeth a thing: *A signe* onely sheweth it. *A sign is a thing signifieng somewhat else than that which it sheweth to the senses:* or, *a signe is that, whereby the vnderstanding vnderstandeth some thinges else, besides the signe it selfe.* So wordes are the signes of thinges. Moreouer *signes are of two sortes:* some *are onely signifieng,* others *are confirming also,* that is, such signes, as whereby wee reason & conclude also of the thing which they signifie, neither onely vnderstand by them, what they signifie, but also argue and reason from them, so that wee are not left in doubt or vncertaine, whether that bee true or false, which they signifie. *Sacramentes* therefore *serue in the same steede, that pledges doe:* for both they signifie that there is some thing promised vnto thee, & withal they assure and confirme the same vnto thee, in regard whereof it is also added, that they are *seales. Now these signes and seales are called sacred and holy,* because they are giuen vs of God. For holy and sacred thinges are of two sortes, 1. *Those thinges which God performeth vnto vs.* 2. *Those thinges which wee performe vnto God.* These signes are said to *be obiect to our eyes,* that is, visible: bicause they ought to be such, seing they are to signify things inuisible. Moreouer they must be such, because they must be staies & props of faith, & be perceiued by the outward sense, that the inward sense may therby be moued. For that which thou seest not, is no signe. And hee that maketh a sign to be inuisible, doth imply a contradiction, & speaketh contraries. For not the signs signifieng, but the things signified are inuisible. Whence it is, that the ancient writers define a sacrament thus: *A sacrament is a visible signe of inuisible grace.*\n\n[^4] *To the difference of sacramentes* (whereby they haue their seuerall being as it were, and are different from other sacred thinges) appertaine these two properties. 1. *That they are ordeined and instituted by God* 2. *That they are instituted to this end, that God may by them seal & assure vnto vs his promise. And that these signes were instituted of God alone, it is certaine.* For as God alone pronounceth concerning his will, & teacheth vs the same, and giueth vs his promise of grace; so he alone assureth and confirmeth this promise vnto vs by his sacraments. Wherefore God alone hath autoritie to institute and ordaine a sacrament. And *this institution of sacraments Conteineth two thinges.*[^5] 1. *The appointing and commanding of the rite and ceremonies:* 2. *The promise of grace annexed to this rite, whereby God promiseth that he will giue the thing signified vnto such as lawfullie and rightly vse the signe.* And these thinges are proper to God alone. For as the receiuing into grace and fauour, and remission of sinnes belongeth to god alone: So also doth the promise thereof. And as god alone instituteth & appointeth vnto him-selfe his publique worship, so he alone is able to confirme vnto vs by his publique worship, and ministerie, & by his sacraments, the promise of grace, that is, the promise of receiuing all blessinges & benefits necessarie to saluation, which are signified & confirmed by the ceremonies and rites of sacraments. Wherefore mention is also made *of the promise* in the definition of sacraments, that so that difference of sacraments may bee the better perceiued & discerned: because god hath giuen to men testimonies also of other things. *This promise of grace* the scripture calleth also *the promise of the Gospell:* because god doth especiallie and chieflie in the gospell promise it vnto vs. And further hee declareth the same being promised in the gospel, and sheweth it more clearlie by sacraments: and this, *by reason of the analogie, proportion and similitude, which the signes haue with those things which are signified by those sacramental signes.* For as a similitude declareth and explaneth that whereof it is a similitude, so the sacraments declare that, whereof they are sacraments. And as a true similitude is not vnderstood, except the analogie of the similitude be vnderstood: so neither are the sacramēts; except wee vnderstand the analogie and proportion which they haue with the thing signified. Neither doth god by his sacramentes onely declare the promise of the gospel, but also sealeth the same vnto vs. 1. *Because god when hee speaketh with vs, whether it be by his Worde, or by a signe, is alwaies alike true.* And therefore hee assureth and maketh vs certaine of his will, both by his worde and by his sacraments. 2. *Because sacramentes are seales and pledges annexed to the promise,* which who so vseth rightly, that is with true faith & repentance; vnto him those pledges and seals seale and confirme most assuredlie, that hee shall bee partaker of the thinges themselues signified, which are spirituall.\n\n## 2 What are the ends of Sacraments\n\n*The chiefe and principall ende of sacramentes* is conteined in their definition, namely,[^6] to be signes of the couenaunt, that is, that God maie testifie that hee dooth in a lawfull and right vse of them bestowe the thing promised, and so maie confirme our faith, instruct vs by his Sacramentes, and by them exhort vs to receiue and embrace the blessinges purchased by Christ, and further seale by those sacraments these benefits & blessings of christ vnto vs; (& this, 1. *Because sacraments are signes.* 2. *Because they are pleadges hauing a promise:*) and lastlie that by these signes and pleadges of Gods fauour towardes vs, the holie Ghost maie effectuallie mooue our hearts, no lesse, than by the word.\n\nThe second end, *is the distinguishing of the church from Paynims and al other sectes whatsoeuer.*[^7] For God wil haue his Church to be beheld in the woorld, and to bee knowen by these sacred signs, as Souldiours are knowen by their military tokens, & sheep by those marks which their shepheard seareth in thē. *He willeth the Jews to be circūcised, & Christians to be baptized, he interdicteth aliantes & strangers, and excludeth them from eating of the Paschal Lamb.* God wil haue his kingdome discerned from the Synagogue of Satan, for these two causes. 1. *For his owne glories sake.* 2. *For our comfort and saluation.* For as he will not haue himselfe shuffled and mingled with Idols: So neither will he haue his people shuffled and mingled with the kingdome of the Diuel.\n\n[^8]The third ende, *is the profession and testification of our thankefulnes and duetie towardes God,* which is that bond, whereby we are obliged vnto Christ to be his people, as he is our God, to shewe true repentaunce, to beleeue in him, and to receiue of him his benefites offered vnto vs.\n\n[^9]The fourth is, *the propagation and maintenance of the doctrine:* because God wil not haue the vse of his Sacraments to be without the word and explication thereof.\n\n[^10]The fift is, *an occasion thereby giuen to the yonger sort to enquire what these things meane, and so an occasion also of explicating and preaching the benefits of Christ vnto them.* As also the Lord saith vnto his people. *Exod.* 13.14. *When thy sonne shal aske thee to morrow saying, what is this? Thou shalt then saie vnto him; With a mightie hand the Lord brought vs out of Aegypt, out of the house of bondage.*\n\n[^11]The sixt and last end is, *that they may be the bonds of mutual dilection and loue;* because they who are entred into an association or confederacie with Christ the head of the Church, ought not to bee at difference among themselues. 1. *Cor.* 12.13. *By one spirite are we all baptized into one bodie.* In like manner the Sacramentes are the bonds of publique meetinges and congregations in the Church, 1. *Cor.* 11.33. *When ye come together to eate, tarrie one for another.* 1. Cor. 10.17. *For wee that are manie, are one bread and one bodie, because we are all partakers of one bread.* Eph. 4.5. *One God, one Faith, &c.* But we can not settle among vs this communion, neither maintaine and continue it being once setled, neither profitablie annunciate and shewe forth the death of the Lord, as long as we dissent & iarre among our selues contentiously about the institution of the Sacramentes. The Sacraments are pledges of that communion which Christians haue first with christ, and then between themselues.\n\n## 3 Jn what Sacraments differ from sacrifices\n\nWe must hold and obserue a difference betweene Sacrifices and Sacraments,[^12] that we may knowe what to do, when we come vnto them. *Now they differ in the principal & chiefe end. For sacraments are only ceremonies. Sacrifices may be ceremonies & moral works also, as the sacrifices of thanksgiuing* are our works towards God, whereby wee yeeld due obedience and honour vnto God; such are the sacrifices of praise and thankfulnesse. *A sacrament,* is gods work toward vs, wherein he giueth some thing, to wit, the signes and the things signed; & wherein he testifieth of his offering & bestowing his benefits vpon vs. Or the distinction betweene them may be giuen thus: *A sacrifice* is a woork, in which we yeeld some obedience and worship vnto God. But *a sacrament* is a work, in which GOD giueth somewhat vnto vs: First, *outward signes;* Secondly, *Thinges signified by them.*[^13] A sacrament and a sacrifice may be sometimes together in one and the selfe-same thing: but they are sacramentes in respect of God, in respect of vs sacrifices, and those onely eucharistical and of thanks-giuing. For there is but one only sacrifice propitiatorie by the raunsome of Christ offered for vs on the crosse. Obiection. *The Passouer and other ceremonies of the oulde testament were both sacrifices and sacramentes. Therefore sacramentes doe nothing differ from sacrifices.* Aunswere. More is in the conclusion, than in the premisses. Because this onely followeth; That the same thing may be a sacrament & a sacrifice. So Baptism, & the Lords Supper are sacraments, & sacrifices: They are sacraments and that principally; because they are the worke of god, who giueth vs some thing in them, and dooth therein testifie his gift vnto vs. For in them he reacheth vnto vs certaine Symbols and tokens by his ministers, as also by his ministers hee speaketh by his mouth vnto vs: according as it is said, *Luk.* 10.16. *He that heareth you, heareth mee.* So therefore euerie minister reacheth with his hand the sacramentes vnto vs, and wee receiue them at their handes, as at the handes of God, if so wee take them with reuerence: but much more God giueth, and as it were reacheth with his hande vnto vs, in the lawful and right vse of the sacramentes, the things themselues which are signified by the sacramentes. Furthermore, Baptisme and the Lordes Supper are sacrifices, not indeede principally, but as they are our woork, which we perform to God; that is, as we receiue these signes, as it were from the hand of God, and so declare our obedience towards God.\n\n## 4 Jn what sacramentes agree with the Word, and in what they differ from it\n\n[^14]THE Sacramēts agree with the Word in these things, 1. *Both exhibite the same things vnto vs.* For by both god doth testifie vnto vs his will, and by both he proposeth the same benefites, the same grace, and the same Christ vnto vs; neither doth God confirme or represent by his Sacramēts any other thing, than he hath promised in his word; and they who seek for any other thing in the Sacraments than is prescribed in the word of god, frame & make Idols. 2. *Both are from the holie Ghost, and so both also confirme and establish faith.*[^15] 3. *God instituteth both, God offereth both.* 4. *God accomplisheth both by the Ministers of his Church.* For hee speaketh with vs in his Woorde by the ministers, and by the Ministers hee offereth and giueth vs these signes in his Sacramentes. But the thinges them-selues which are signified by these signes, the sonne of God immediately offereth vnto vs. Hee saith, *Joh.* 20.22. *Receiue the Holie Ghost.* And Iohn saith of him, *Matth.* 3.11. *Indeede J baptize you with water to amendment of life; but hee that commeth after mee will baptize you with the holie Ghost and with fire.*\n\nThe Sacraments differ frō the word in these things, 1. *In substance & nature:*[^16] For first, *Words signifie according to the appointment of men, whō it pleased that things should so be expressed & signified.* Signes signifie according to a similitude, which they haue with the thinges by them signified. Secondly, *Words wee heare, and reade:* Signes wee perceiue also by feeling, seeing, and tasting. Thirdly, *Words signifie onelie:* Symboles and signes confirme also. 2. *The Woorde of the promise and commaundement is proposed without anie difference,*[^17] *to al.* To the vnregenerate, that they may either begin to beleeue and be regenerated, or may bee left without excuse: to the regenerate, that they may the more beleeue and bee confirmed. *The Sacraments are giuen onelie to the members of the Church, whose faith is by them confirmed and preserued.* The Word is preached to all at once: The Sacraments are giuen to euerie member of the Church seuerallie: one is baptized after another. and the supper is ministred to one after another. 3. *The Woorde is the instrument of the holie Ghost by which he beginneth and confirmeth our faith:*[^18] and therefore the Sacraments must follow the Word. *The Sacraments are the instruments of the holie Ghost, by which he beginneth not, but onelie confirmeth our faith:* and therefore the Word is to goe before them. The reason of this difference is, because the Sacraments, without they be vnderstoode, neuer mooue. *There is no desire after a thing which is not knowen.* But yet in Infants the case is diuers. For in them faith is begunne by the holy Ghost, neither is confirmed by the Word, but by an inward working and efficacie; and they who are borne in the Church, to those in their infancie appertaineth the couenaunt and the promise. 4. *The Woorde is necessarie and sufficing vnto saluation in them who are of an vnderstanding age.*[^19] *For faith commeth by hearing. But the Sacraments are not preciselie and absolutelie necessarie vnto all.* For that saying of S. Augustine is most true. *Not the want,*[^20] *but the contempt of them condemneth.* 5. *The Sacraments by gesture, the Woorde by speech declareth vnto vs the will of God.* 6. *The Woorde may be without the Sacraments,* as both in priuate and publique expounding of the scripture, and that effectually also, as was apparent in Cornelius, *Act.* 10. *But the Sacraments cannot be so without the Word.* 7. *The Woorde is that which is confirmed by signes annexed vnto it: the Sacraments are those signes whereby it is confirmed.* 8. *The Word is to bee preached vnto those onelie, who are of vnderstanding, the Sacraments are to be giuen vnto Infants as Circumcision and Baptisme.* Austine saide, *That a Sacrament is a visible Word:* most brieflie and most aptly expressed he both the agreeing & differing of the Word & Sacraments. For when he saith, *That a Sacrament is a Word,* he sheweth in what the Worde & Sacraments agree, which is in that they teach the same. When he addeth *Visible,* he sheweth the difference, that is, that they differ in rite & ceremonie.\n\n## 5 How the sacramentes of the olde and new Testament agree, and how they differ\n\n[^21]THey differ first in rites, whereof chaunge & alteration was made at christs cōming, that thereby might be signified the ceasing of the old Testamēt, & the beginning or succeeding of the new Testament. 2. They differ *in multitude and number.* There were mo and more laborious, here fewer and more easie rites. 3. *In signification.* Those signified christ to come, these Christ that was come. The significatiō is diuerse, as the circumstance of time is diuerse, which the sacraments of the old and new Testament signifie. For the sacramentes of the old church, signified the time to come of christ which should come: our sacramentes signifie the time past of Christ already manifested in the flesh.[^22] 4. *Jn binding and obliging men.* The old bound only Abrahams posterity, ours bind the whole church of all nations & countries.[^23] 5. *Jn continuaunce.* The ould were to endure but vntill the comming of the Messias: the new vntill the end of the world. 6. *Jn clearenesse.* Those are more obscure and dark, because they signifie things to be manifested: but these more clear and plaine, because they signifie thinges already manifested.[^24] They agree, 1 *Jn the author.* 2. *Jn the thinges signified,* or in substaunce. For by the sacramentes of both testamentes the same thinges are offered, signified, and promised vnto vs, euen remission of sinnes, and the gift of the holy ghost, and that by christ alone. This is prooued in the Epistle to the Hebrues. *Jesus christ yesterday, and to daie, the same is also for euer.* But these are not in respect of rites and ceremonies the same: therefore they are the same in respect of the thing by them signified. 1. *Corinth.* 10.2. *The Fathers vnder the Lawe were baptised in the cloude and in the Sea, and did al eate the same spiritual meate.* Coloss. 2.11. *By christ ye are circumcised with circumcision made without handes,* that is, In Baptisme we receiue the same benefites, which they did in circumcision without Christ therefore, who is the thing signified of all the sacramentes both of the ould and newe testament, no man was euer saued, or now is, or euer shall be saued. Whence it followeth, that the Fathers in the old testament had the same *communion* with christ, which also we haue, & that it was no lesse signified & confirmed then vnto them by the word and sacraments, than it is now vnto vs in the new couenaunt. Wherefore it is not only idolatry, to seeke another *communion* of christ, than is in the word, but also to seek another *communion* of christ in the sacraments of the new Testament, than which was in the sacraments of the old testament.\n\n## 6 What the sacramental vnion is\n\n*The foundation or matter in the Sacraments* are the rites & ceremonies or externall visible actions instituted by God, which are perfourmed by men after a certaine & solemne maner, & are called by a relatiue or respectiue name signes or sacraments. *The terme* respected or correlatiue, is Christ & al his benefits, or the internal spiritual working of God in vs according to the promise of the gospell: this is called the thing signed or signified by the sacrament, because it is signified and confirmed by the outward rite. *The relation* it selfe that is betweene these, (which maketh both to become relatiues, or respectiues, being in their own nature absolute thinges,) is the order instituted by God, the signifieng of a spirituall thing by a corporall thing, and the sealing of the thing signified. *The correlatiues* are the things signified and the signes. Heereby now appeareth that this coniunction of thinges with their signes, or sacramentall vnion, is not corporall or local. *Nowe this vnion consisteth in two things.* 1. *Jn a similitude and proportion of the signes with the thinges signified.* 2. *In the ioint-exhibiting or receiuing of the thinges, and in the lawfull and right vse.* The faithful onely, in the lawful and right vse, receiue the signs of the ministers, and the things signified of Christ: and when we so receiue both, that is the signe, and the thing signified, the same is called *sacramental vnion.* For in these it consisteth, and not in a presence of the thing and the signe in one and the same place, and much lesse in any transmutation or transsubstantiation.\n\n*Sacramentall vnion* therefore *is such,* as agreeth to all sacraments: and such as was the vnion of Christ with the ould sacraments, such is it also now. *A sacrament,* is a respectiue or relatiue word. *The foundation* we said to bee a ceremony instituted by GOD: Christ or the communion of Christ and al his benefits, are *the terme. The relation* is the ordination of that rite or ceremony to the thing signified, that is, both Christ himselfe, & his benefits, or the cōmunion and participation of christ and his benefits. For *in euery sacrament are these two, the thing signified, and the signes.* Now the thing and the sacrament differ, as the relatiue, and the correlatiue. As therefore the things cannot be without the signe: so if you take away the signe from the thing, it remaineth no more a signe, because the relation consisteth in the ioining of things: As the master is no more a master, if he haue no seruaunt. Wherefore the thinges and their signes are distinguished, but not sundered and separated. *Briefer thus: Jn euery sacrament are the signe and the thing signified. The thing* is christ himselfe and his benefits, or the communion and participation of christ and his benefites. *The thing and the sacrament differ in this. The thing* is not properly the sacrament, neither are the signes sacramentes. The signe is not the thing: but if you take away the signe, the thing remaineth no longer, neither the signe, if you take away the thing. Therefore they are to be discerned, not to be sundered. Wherefore these two must be together, so that if one be takē awaie, the other remaineth no longer that, which before it was said to be. Of all this which hath been said we conclude, *that there is a sacramentall vnion and cōiunction of the things & signes in sacraments; and it consisteth,* 1. *Jn a similitude whereby the thing is signified, shadowed, and represented.* For if the signes haue not a resemblaunce and similitude with the things, they are nowe no longer signes. 2 *In the ioint-receiuing of the things and signes.* In these consisteth the coniunction of the things and signes.\n\n## 7 In what the things differ from the signes\n\nThe signes differ from the things signified, 1. *In substaunce• The signes are corporeall, visible, earthly: the thinges heauenly, inuisible, spiritual.* Obiection. *But the body of 〈◊〉 is a corporeall thing.* Aunswere. By spirtuall things are here meant those, which are through the woorking of the holy ghost receiued by faith onely, and not by any part of our body. 2. They differ *in the maner of receiuing:* the signes are receiued by the hand, mouth, and partes of the body, and therefore also of vn• 〈…〉 are receiued by faith onely and the spirit, and therefore of the faithful only. 3 *In the end or vse.* The things are giuen for the possessing of eternal life, they are eternal life it selfe, or some part thereof. The signes are receiued for the sealing & confirming of our faith concerning the things thēselues promised. 4. *The things signified are necessary, & are necessarily receiued of all the members of the true church: The signes are receiued of them only, who are able to receiue them. The signes are diuerse, the rites and ceremonies variable: the things are perpetual and the same in al sacramentes.*\n\n## 8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture\n\nThe forms of speaking of sacraments, are partly *proper,*[^25] & partly *figuratiue. The proper* are, 1. *When the sacraments ar called tokens, signs, seals, & those sealing & confirming vnto vs, that God wil giue those things which he hath promised.* So *Circūcision is a seal of the righteousnes of faith. And it shal be a signe in thy flesh.* 2. *When vnto the signes are expresly adioined promises;* namely, that we shall receiue the things signified by thē; as when it is said, *Mar.* 16 16. *He that shal beleeue, & be baptized, shall bee saued. A figuratiue or sacramentall kind of speaking is,*[^26] 1. *When the names of the things are giuen vnto the signes: as the Paschall Lambe called the Passeouer.* 2. *Contrariwise, when the names of the signes are attributed to the things.* 3. *When the properties belonging to the things are attributed to the signs.* As, *the bread which we brake, is it not the communion of the body of christ?* so *baptism is said to wash away sins, to saue, to regenerate.* 4. *When* cōtrariwise, *the properties of the signs are attributed to the things themselues.* As, *The rocke was christ. We are washed by the bloud of Christ.* Al these phrases of speech signifie the same thing: which is, the promise of god adioined to the ceremony; & this therefore, 1. *Because the signs represent and seale the things. Baptism is the washing of regeneratiō.* 2. *Because the things & the signs are together receiued by the faithful, in the right vse therof.*\n\n## 9 What is the right and lawful vse of Sacraments\n\nThe right vse of Sacraments is,[^27] 1. *When the rites ordained by God are obserued and not corrupted.* The institution of Christ is to bee retained pure, and vncorrupt: the additions of Antichrist are to be taken away, and those things which he tooke away, are againe to be added. 2. *When those persons vse those rites for whom God hath ordained them.* Wherefore the houshold of Christ onely, that is, Christians, who by profession of faith and repentance are the Citizens of the Church, must vse these rites. *Act.* 8 37. *If thou beleeuest with all thine heart, thou maist bee baptized. So also they are baptized of John.* Matth. 3.6. *who confesse their sinnes.*[^28] 3. *When the rites and Sacraments are vsed to that end, for which they were instituted.* For it is not lawfull to transforme the rites to any other ende or vse, besides that whereunto they were ordained. 1. *Because that is not to obey Gods commandement.* 2. *Because if the signs be changed or conuerted to another vse, or the couenaunt not kept, the consent of him that promiseth is lost, without which the signe or earnest confirmeth nothing.* Wherefore the Sacraments without their right vse are no Sacraments, but rather vain and fruitles spectacles, neither haue they the nature of Sacramentes: *But the right and lawfull vse of them consisteth especiallie in faith and repentance:* They who haue not this, vnto them the Sacraments are no Sacramentes. Wherefore they are besides themselues, who say that vnbeleeuers and infidels receiue together with the signes the things signified by the signes.\n\n## 10 What the wicked receiue in the vse and administration of the Sacraments\n\n[^29] *THE wicked receiue the bare signes onelie, and those to their iudgement and condemnation.* 1. *Because the benefits of Christ are receiued onelie in the right vse of the Sacraments:* But they neglect the right vse of them, who receiue them vnworthily: Wherefore Paul also saith, 1. *Cor.* 11.27. *Whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthilie, shall bee guiltie of the bodie and bloude of the Lorde.* But the wicked eate and drinke it vnworthily, because they prophane the sacramentes, and transforme God into the Diuel, and the sonnes of God into the sonnes of the Diuel. 2. *Vnto whom nothing is promised in the Woorde; to him the sacraments seale nothing.* For after what manner and vnto whom a Charter promiseth any thing, after the same maner and to the same men doth the signe and seale annexed vnto the Charter promise the same also. Semblablie God perfourmeth his benefites after the same manner and vnto the same persons, after which manner and vnto which persons hee promised them. But vnto the wicked hee hath promised nothing, so long as they remaine in their vnbeliefe. 3. *Wee receiue spiritual thinges by faith. The wicked haue not faith. Therfore neither do the wicked receiue spiritual things.* 4. *To be wicked, and to receiue the sacraments entirelie, implieth a contradiction.*\n\n## 11 How manie sacraments there are of the new Testament\n\n*In the newe Testament are onelie two sacramentes,*[^30] the vse whereof in the Church is perpetuall & vniuersall by the consents of Ambrose, & Austine: *Baptisme,* which succeeded in the place of circumcision and other purifiynges of the law: *and the Lords supper,* which the Paschal Lambe shadowed and prefigured. These two, and no more; did Christ institute. *For those are onelie sacraments of the new Testament, which are,* 1. *Ceremonies.* 2. *Jnstituted of Christ for the whole Church.* 3. *Hauing the promise of grace adioined vnto them. But there are onelie two such sacraments,* as appeareth by their definition: Wherefore *Pennance, priuate absolution, matrimonie,*[^31] *vnction, and laying on of hands are no sacraments.* For it is certaine, *that pennance and priuate absolution,* are onely the declaration and preaching of the Gospell. But the preaching and publishing of grace must not bee confounded with the annexed seals of the promise of grace. *Vnction, and laying on of hands* are indeede ceremonies: but neither were they instituted of Christ for the whole Church: neither haue they the promise of grace adioined. The thing signified by extreme Vnction hath ceased in the Church. *Matrimonie* is no ceremonie, but a moral worke. The Papists recken it among sacraments: because the old latin translation translateth the Greeke woorde, 〈 in non-Latin alphabet 〉 (that is, a mysterie) by the woorde *Sacrament,* Ephes. 5.32. where the Apostle speaketh of marriage. But Paul himselfe is to be heard rather, than the latin interpreter. No man is ignorant, that *mysterie* is of as large & ample extent in signification with the Grecians, as *arcanum* (which signifieth, any secrete or hidden thing) is with the Latins. Wherefore they must confesse and graunt all arcane and secrete thinges to bee sacraments. And so, *if Matrimonie bee the seuenth sacrament,* the will of God shall bee the eight sacrament; and the calling of the gentiles, the ninth. For so doth the same interpreter in the same Epistle interpret the same greeke word▪ *Eph.* 1.9. and 3.9. But Saint Paul in that place, cap. 5.32. vseth the woorde, *mysterie,* to designe and signifie the coniunction of Christ and his Church, and not the coniunction of man and wife.\n\n### Certaine Conclusions of the Sacraments, in generall\n\n*1* GOD hath alwaies adioined vnto his promise of grace and eternal life some signes and rites, which the church calleth sacraments. Circumcision was commaunded and enioined Abraham. By Moses the sacrifices and rites were encreased, which endured vnto Christ, who instituted Baptisme and the supper.\n\n*2* Sacraments therefore are the signes of the eternal couenant betweene God and the faithful, that is, they are rites, commaunded & prescribed to the church, & added vnto the promise of grace, whereby, as by visible and certaine testimonies, God might signifie and testifie that hee communicateth and imparteth Christ and his benefites to al those that vse and receiue these tokens and symboles with a true faith, according to the promise of the gospel: and that hereby also hee might confirme in them a full perswasion and trust of his promise: & that the church also of the other side might by the participation of these symboles and tokens professe publiquelie their faith and thankefulnes towardes God, and binde themselues vnto it, preserue and propagate the memorie of christes benefites, be discerned from all other sects, and obliged and stirred vp to a mutual dilection and loue vnder one head christ Jesus.\n\n*3* Rites and ceremonies, which are not commaunded of God, or are not instituted to this end, as to bee signes and tokens of the promise of grace, are not signes and tokens of the church: for a signe can confirme nothing but by his consent and promise, from whom the thing promised and signified is expected and looked for. No creature therefore can institute anie signes or pledges of Gods will.\n\n*4* Two thinges are to be considered in all sacraments: the visible, terrene, and corporal signes, which are the rites and ceremonies, and the visible and corporal thinges, which God exhibiteth vnto vs by his ministers, and we receiue corporallie, that is, by the parts and senses of our bodies. And the things signified, inuisible, celestial, and spiritual, that is, christ himselfe and all his benefits, which are communicated vnto vs of God by faith spirituallie, that is, through the vertue and working of the holie ghost.\n\n*5* The mutation and change of the signes is not natural, but respectiue and in relation, neither is wrought as touching their nature or substance, which remaineth still the same, but as touching their vse whereby they are resemblances of other things.\n\n*6* The coniunction also or vnion of the signes and the thinges signified, is not natural or local, but respectiue, by the ordinaunce and appointment of God, whereby thinges inuisible and spirituall are represented by visible and corporal things, as it were by visible words, and are exhibited and receiued together with the signes, in their right vse and administration.\n\n*7* The names and properties of the things signified are attributed to the signes, and contrarie, the names and properties of the signes vnto the things, in respect of the similitude, or of the signification of the thinges by the signes, and in respect of the ioint exhibiting and receiuing of the thinges with the signes, in the right vse.\n\n*8* The right vse of the sacraments is then, when as the faithful keepe those rites, which God hath commaunded, to those ends, for which the sacraments were instituted by God. The institution consisteth in the rites, persons, and endes: the violating whereof breedeth an abuse.\n\n*9* Jn this vse the things signified are alwaies receiued together with the signes. Therefore the signes are not emptie or voide and without the thinges, although the thinges are receiued after one manner, and the signes after another.\n\n*10* Without the vse instituted by God, neither are the ceremonies anie sacrament, neither are the benefites of God, which are signified by them, receiued together with the signes.\n\n*11* The signs are receiued of the godly to saluation, of the wicked to condemnation. But the things signified onely the godly can receiue to their saluation.\n\n*12* In the Elect notwithstanding, after they are conuerted, the fruit also of the sacrament vnworthily receiued doth at length follow. And in them also that vnworthinesse, which by reason of their defectes concurreth in their receiuing, albeit they are sometimes chastised for the same, yet neuerthelesse is it pardoned them; so that that vnworthinesse dooth not hurt or impaire their saluation.\n\n*13* Some sacramentes are to bee receiued but once in our life: others more often. Some are to be giuen to those of vnderstanding onely: others to infants also. Euen as they were instituted by God either in once making his couenaunt with all the Elect and those which were to be receiued into his church, as circumcision and baptisme: or after sundry falles and combates of temptations, for the renuing of his couenant, and for the fostering and preseruing of the vnity and assemblies of his Church; as the Arke, the Passouer, and other sacrifices, and so likewise the Lords Supper.\n\n*14* Those thinges agree in common to the sacramentes of both the old and new couenaunt, which haue been spoken of in the definition. But their differences are these: that the oulde shewe Christ who was after to be exhibited, the newe Christ already exhibited with his benefites. The rites of the old were diuerse from ours and moe in number, as circumcision, sacrifices, oblations, the Passeouer, the Sabboth, woorshipping at the Arke. Christians haue others, and those only two, Baptisme, and the Supper. The oulde were darker; the newe are clearer, and more manifest. The olde were proper and peculiar to Abrahams posterity and their seruauntes, the new are commanded to the whole church, which is to bee gathered both of Iewes and Gentiles.\n\n*15* The sacramentes and the preaching of the gospell agree in this that they are the work of God, which hee exerciseth towardes his church by his ministers, who teach, promise, and offer vnto vs the same communion of Christ and all his benefites: and also they agree in this, that they are the externall instrumentes of the holy ghost, by which he mooueth our harts to beleeue, and so by the comming and meanes of faith, maketh vs partakers of Christ and his benefits. Neither yet is the working and operation of the holy ghost to be tied here: neither doe these profite but rather hurt them who applie not vnto themselues by faith that which the woordes and rites signifie.\n\n*16* The sacramentes differ from the word; because the woorde doth by speech, and they by gestures and motions signifie the will of god towardes vs. By the word faith is both begunne & confirmed: By these it is confirmed only in the lords supper. The word also teacheth and confirmeth without the sacraments; But the sacraments doe not without the word. Without the knowledge of the word they who are growen to vnderstanding are not saued: But men may both be regenerated, and saued, without the vse of the sacraments, if it be not omitted through contempt. The word is preached also to the vnbeleeuers and wicked men. Vnto the sacraments the church must only admit them, whom God willeth vs to account for members of the church.\n\n*17* Sacraments, and sacrifices agree in this, that they are works commanded of God, to be done in faith. A sacrament differeth from a sacrifice, in that God by sacraments signifieth and testifieth vnto vs his benefits, which he performeth for vs. By sacrifices we yeeld and offer our obedience vnto God.\n\n*18* Wherefore also one & the same ceremony may be cōsidered both as a sacrament, and as a sacrifice, as whereby God in giuing vs visible signes, testifieth his benefits towards vs, and we in receiuing them testifie againe our duty towards him. And this testification of our faith & thankefulnesse dependeth of that testification of gods benefites towardes vs, as of the chiefe and proper ende and vse of the sacramentes, and is thereby raised in the mindes of the faithfull.\n\n### The confirmation of such of the former conclusions, as most require it\n\nThe confirmation *of the second conclusion.* The definition therein deliuered of sacraments, is expressed, *Gen.* 17.11. *Exod.* 20.10. *Exod.* 31.14. *Thou shalt keep my sabbothes.* Now, *that sacraments are rites commanded and prescribed to the church by God,* is apparent by the instittuion of thē: as also *that they are rites adioined vnto the promise as visible signes and tokens thereof; Because al sacraments are necessary duties towards GOD. But chiefly and principallie they are gods benefites towardes vs; as circumcision did portende and shew remission of sinnes and mortification;* Deut. 30.6. Heb. 8 9.10. Neither onely doe we signifie them in confessing and celebrating them, but chiefely God himselfe dooth signifie them vnto vs, testifieng and confirming them vnto vs by the ceremonies of sacramēts. For the Ministers, as well in the administration of the sacraments, as in the preaching of the woord, beare the person & possesse the place of God, to the Church. Mat 28.19. *Teach and baptise all nations* Iohn. 4.2. *Jesus did baptise: when yet not hee himselfe, but his disciples did baptise.* So of the signe and ceremonie of inauguratiō or anointing one to be King it is saide 1. *Sam.* 10.1. *The Lord hath anointed thee:* When yet Samuel was sent to anoint Saul. They furder are therefore saide *to confirme our faith, because the scripture witnesseth them to be the signes and tokens of the mutuall & euerlasting couenant between God and the faithfull, which God signifieth vnto vs in the bestowing of his benefits promised vs in the Gospell.* But God is alike to be beleeued, whether by signes, or by words, which signifie his will: because not onely our sacrifices and obedience, but also the signes of grace deliuered vnto vs by God haue in their right vse the promise of grace adioyned vnto them: As, *He that shall beleeue, and shall bee baptised, shall bee saued. And lastly, because the scripture to signifie the receiuing or want of the things signified, alleageth the receiuing or want of the signs: As* Ps 51.7. *Purge me with hysop & I shal be clean.* Deut. 30.6. *The Lord will circumcise thy heart.* Rom. 6.3. *All wee which haue bin bapitised.* 1. Cor. 10.16. *The bread which we break, is it not the cōmunion of the bodie of Christ?* And hereof also follow the other ends specified in the definition, in this second conclusion. As, *That the sacraments discerne & seuer the church from other sects.* This is manifest both by effects, and by Testimonies. Exod. 12.45. *A strainger shall not eate thereof.* Rom. 3.1. *What is the profit of circumcision? Much euery maner of way: because vnto them were committed the Oracles of God,* Eph. 2.11. *Ye being in times past Gentiles, & called Vncircumcision of them, who were at that time without Christ, and were aliants from the common-wealth of Jsraell, and were straingers from the couenants of promise, and had no hope, and were without God in the Worlde.* Gen. 17.11. *Is shall bee a signe of the couenant betweene mee and you; and it shall bee my couenant, in your flesh.* Another ende is, that they preserue the memorie of Gods benefits. 1. Cor. 11.26. *As often as yee shall eate this bread, yee shew the Lords death vntill hee come.* Exod. 12.14. *This day shall bee vnto you a remembrance.* Deut. 6.8. *Thou shalt binde them for a signe vpon thine hand, and they shall bee as signes of remembrance betweene thine eyes.* Luk. 22.19. *Do this in remembrance of me.* Lastly, *they are also bonds of loue:* because they who are confederated with God, are vnited also among themselues. Ep. 4.5. *One Lord, one faith,* &c. 1. Cor. 10.17. *We being many are one bodie.*\n\nThe confirmation *of the fourth Conclusion.* The distinction there deliuered is manifest in it selfe. *The receiuing of the signes is corporall & externall. But the thinges especiallie signified are not receiued without faith, because they are promised to beleeuers onely.* And the signes are no otherwise true, than the promises, vnto which they are annexed. Again, *the signes declare the same to the eyes, which the promise declareth vnto the ears.* As therefore the promise is but an emptie sound without faith: So also are the ceremonies vaine spectacles. Again, *The thinges signified are the communion of Christ and all his benefits.* But this can no man haue otherwise than by faith, either in the vse, or without the vse of the Sacrament.\n\nThe confirmation *of the sixt conclusion. Such is the coniunction of all signes with their things signified, as that they represent the things signified, and confirme the acceptation of them: For the pledges or tokens and symboles testifieng other thinges, are, though not in the same place, yet together with the thinges testified and signified.* The Reason is; *Because to make one thing a signe of another thing, is not to include or tie the thing with the signe, as that they should be in one place, but to ordaine the signe to signifie the thing, the signe being in the same place with it, or in some other place.* Again, *the nature of the things signified by the sacrament doth not admit this local vnion. For some are subsisting forms, some accidents, not inherent in the sacramentall signes, but in the mindes of men; as the gifts of the holy ghost. Some are corporeall, and in one place only, and not locallie existent, wheresoeuer the sacraments are vsed; as the flesh and bloud of Christ.*\n\nThe confirmation *of the seuenth Conclusion.* The scripture speaketh thus of the Sacramentes. *Circumcision is the couenaunt. The Lambe is, the Passeouer. The bloud of the sacrifices, the bloude of the couenant, the expiation of the sacrifices, the Sabboth, the euerlasting couenant. The mercie seate of the Arke: Baptisme a clensing washing. Bread and wine, the bodie and bloud of Christ.* And so the scripture expoundeth it selfe, when circumcision is called *the signe of the couenant; The Pascal Lambe, the signe of the passouer: The Sabboth, a perpetual signe of grace and sanctification: The ceremonies, types and shadowes of true thinges: The beleeuer and baptized shall bee saued; and of the signes, and symboles of the Lordes supper it is said, that they are to bee receiued for our reconciliation.*\n\nThe confirmation *of the tenth conclusion. The signes of the couenant, confirme nothing vnto them who keep not the couenant, or who referre them to another ende.* But the sacraments are signes of the couenant, whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake: and wee binde our selues to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither assure them of Gods grace, who are without faith and repentaunce, or vse other rites, or to some other end, than God hath appointed. Moreouer, *Jt is superstitious and idolatrous to attribute the testification of gods grace either to the external woorke & rite without the promise, or to anie other woorke inuented by men.* Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it, or assureth any man of it. As it is said, *Rom.* 2.25. *Circumcision is profitable, if thou doe the law, &c.*\n\nThe confirmation *of the* 11. *conclusion. The figure of Baptisme beeing correspondent to the Arke of Noah, doth also saue vs; not the outward washing away of the filth of the flesh, but the inwarde testification of a good conscience towardes god. The bread which wee breake, is it not the communion of the bodie of Christ?* And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith: it foloweth that they serue for the saluation of beleeuers, as doth the word. But contrary, the wicked, through the abuse of the sacramentes, and the contempt of Christ and his benefites, which are offered vnto them in his woorde and sacraments, and through the confession of his doctrin which they embrace not with a true faith, purchase vnto themselues the anger of God, and euerlasting paines, according to the saying of the Prophet *Esay, cap.* 66 3. *He that killeth a Bullock, is as if he slew a man: he that sacrificeth a sheep, is as if he cut off a dogs necke. And saint Paul,* 1. Cor. 11.27. *Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie, shall be guiltie of the bodie and bloud of the Lorde.* But the things signified, because they are receiued by faith onely, and are either proper vnto saluation, or saluation it selfe, as, Christ and his benefites; they cannot be receiued of the wicked, neither can they at all be receiued, but vnto saluation.\n\nThe confirmation *of the* 12. *cōclusion. A promise & the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified, whensoeuer the condition is perfourmed.* But such is that promise, which is signified and confirmed by the sacraments. Therefore if in the vse of them faith doth accompany, which beleeueth the promise, the things promised and signified are receiued together with the signes. *Eze.* 16.59. *I might deale with thee as thou hast done, when thou diddest despise the oth in breaking the couenant: Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth, and J will confirme vnto thee an euerlasting couenant.*\n\nThe confirmation *of the* 13. *conclusion. The iterating of circumcision or Baptisme hath beene no where receiued or admitted.* Neither is the reason hereof obscure or vnknowen: *because those sacraments were instituted, to bee an initiating or solemne receiuing of men into the Church, which is alway ratified vnto him that is penitent, and persisteth therein. But the vse of other sacraments is commaunded to be iterated: as of the sacrifices, the Passeouer, worshipping at the Arke, Cleansings: as also of the Lords Supper. The cause is, because they are a testimonie, that the couenant which was made in Circumcision and Baptisme, is ratified and firme to him that repenteth. And this exercising of our faith is alwaies necessarie.*\n\nThe confirmation *of the* 14. *conclusion. That there is one common definition agreeing to the sacraments both of the olde and new testament,* hath beene shewed before. *That the difference of them consisteth in the number and forme of the rites,* is apparent, by a particular enumeration of them. *For in the newe testament it is manifest that there are but two, because there are no other ceremonies commaunded of god, and hauing annexed vnto them the promise of grace. And that the olde sacraments signifie Christ, which hereafter shoulde bee exhibited, the newe, Christ who alreadie was exhibited,* is apparant by the interpretation deliuered of them in holy writ, whereof wee spake in the definition. Now *they differ in clearenes,* because in the newe Testament the ceremonies are purer, & signifiyng things complete and perfect. In the old were moe rites shadowing thinges to come, all the circumstances whereof were not as yet declared.\n\nThe confirmation *of the* 15. *conclusion.* What the Ministers doe in Gods name in the administration of the sacraments, & also that God by the sacramentes signifieth, that is, teacheth, offereth, promiseth vs the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is, *that the holie ghost dooth mooue our heartes by them to beleeue.* For seeing the sacraments are a visible promise, they haue the same authoritie of confirming faith in vs, which the promise it selfe hath which was made vnto vs. Of this followeth the third. *For that which serueth for the kindling or raising of faith in vs, the same also serueth for the receiuing of the cōmunion of Christ & his benefits. And because we attaine vnto this by faith.* Therefore it is said: *The bread is the communion of the bodie of Christ: Baptisme doth saue vs.* Neither yet doth the holy Ghost alwaies confirme and establish faith by them, as the examples of Simon Magus, and of infinite others doe shewe. That the vse of them hurteth without faith, hath beene prooued in the second Conclusion.\n\nThe confirmation *of the* 16. *conclusion. The sacraments without the word going before, doe neither teach nor confirme our faith: because the meaning and signification of them, is not vnderstood, except it be declared by the woorde, neither can the signe confirme anie thing, except the thing bee first promised.* An example hereof are the Iewes, who obserued and nowe doe obserue the ceremonies, but adioine thereto the not vnderstoode promise of the grace and benefites of Christ. *Without the Word those who are of vnderstanding are not saued,* either by doctrine, as by ordinarie means, or by an internal and extraordinarie knowledge. *Joh.* 3.18. *Hee that beleeueth not in the sonne, is alreadie condemned.* Rom. 3.17. *Faith commeth by hearing: and hearing by the woorde of god. But they may bee saued without the sacramentes:* because although by some necessitie they bee depriued of these, yet they may beleeue, as the theefe did on the Crosse. Or: if they be infants, according to the condition of their age they are sanctified, as Iohn in the wombe, and many infants also in the wombe, who died before the day of circumcision. *The Woord also is to bee preached vnto the wicked,* because it is appointed to conuert them. *But the sacraments are to bee administred vnto them, who are acknowledged for members of the church;* because they are instituted for the vse of the church onely. *Act.* 8.37. *Thou maiest be baptized, if thou beleeuest.*\n\nThe confirmation *of the eighteenth conclusion.* The confirmation thereof is manifest *by the Passeouer, and other sacrifices, as also by the sabboth: which all were commaunded by God,* that the godly might celebrate and worship God, and shew themselues gratefull vnto him, and might withall take the signes and tokens of those benefits of God, which they receiued by the Messias. So Baptisme is a confession of christianity, and a signe, whereby Christ testifieth that wee are washed by his bloode. The supper of the Lord is a thankesgiuing for the death of Christ, and an aduertisement that we are quickened & reuiued by his death, & are made his members, & shall remaine & continue with him for euer.\n\n[^1]: The originall of the word, Sacrament.\n[^2]: The Definition of sacramentes.\n[^3]: The sacraments are sacred seals.\n[^4]: By the sacraments God sealeth vnto vs his promise.\n[^5]: God onely may ordaine a sacrament.\n[^6]: 1 Sacramentes are ordeined to bee seals of gods couenant.\n[^7]: 2 To distinguish the Church from others.\n[^8]: 3 To professe & testifie our thankefulnesse.\n[^9]: 4 To propagate and maintaine the doctrine.\n[^10]: 5 To giue an occasion to the yonger to enquire and learne the thinges by them signified.\n[^11]: 6 To bee the bondes of mutuall Charitie.\n[^12]: Sacraments & sacrifices differ in their chiefe end\n[^13]: The same thinges may bee sacrifices and sacramentes.\n[^14]: The sacraments and the word agree. In exhibiting the same things vnto vs.\n[^15]: 2 In proceeding 〈◊〉 the Holy Ghost 3 In being instituted & offered by God. 4 In being accō plished by God.\n[^16]: They disagree, 1 In substance and nature.\n[^17]: 2 In the persons, 〈◊〉 they are offered.\n[^18]: 3 in their vse.\n[^19]: 4 In their necessitie.\n[^20]: 5 In their manner of working. 6 The word may be effectuall without the sacraments, but not the sacraments without the Worde. 7 The Worde is confirmed by the sacraments. 8 The Word may not be preached vnto Infants: some sacramēts may bee giuen them.\n[^21]: The Sacraments of the old and new Testament, differ. 1 In rites. 2 In number 3. In signification.\n[^22]: 4. In the persons whom they bound.\n[^23]: 5. In continuance. 6. In clearnes.\n[^24]: They agree, 1. In the Autor. 2. In substance.\n[^25]: Proper formes of speaking.\n[^26]: Figuratiue forms of speaking.\n[^27]: In the right vse of sacraments is respected, 1 The institution of Christ, which must be pure. 2 The persons receiuing▪ who must be beleeuers.\n[^28]: 3 The end for which they were instituted.\n[^29]: The wicked receiue the bare signe, without the things thereby signified.\n[^30]: But two Sacramentes in the new Testament.\n[^31]: The Papists other fiue Sacraments are no Sacraments."},{"number":134,"title":"OF BAPTISME","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[69,70,71,72,73,74],"paragraphs":[],"clauses":[],"items":[],"text":"*The principall questions are.*\n\n*1* What Baptisme is.\\\n*2* What are the ends of Baptisme: or for what it was instituted.\\\n*3* What is the sense and meaning of the words of the institution thereof.\\\n*4* What are the formes and kindes of speaking of Baptisme.\\\n*5* Who are to be baptized.\\\n*6* The lawful and right vse of Baptisme.\\\n*7* In place whereof Baptisme did succeede.\\\n*8* Howe Baptisme agreeth with circumcision, and in what is differeth from it.\n\n## WHAT BAPTISME IS\n\n*Baptisme is an externall washing instituted by the sonne of God, with the pronouncing of these words, I baptize thee in the name of the Father, and the Sonne, and the holy Ghost; to bee a testimonie, that he who is so washed or dipped, is reconciled through Christ by faith, and is sanctified by the spirite vnto eternall life. Goe,* saith Christ, *and teach all nations, baptizing them in the name of the Father, and the son, & the holy ghost.* It may also be fitly defined on this wise: *Baptisme is a ceremony instituted by Christ in the new testament, whereby wee are washed with water in the name of the Father, the sonne, and the holy ghost; to signify, that we are receiued into fauor for the bloode of Christ shed for vs, and are regenerated by his spirite, and also to bind vs, that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life.* We are said to be receiued into fauour, for the blood of Christ shed for vs, to wit, on the crosse, that is, for christs whole humiliation applied vnto vs by faith.\n\n[^1]Obiection. *Baptisme is said to be an external washing of water, therefore baptisme is a bare signe onelie.* Aunswere. This is a fallacy of diuisiō, diuiding those things which are to be ioined. Because when wee say that Baptisme is an externall signe, we ioine with the signe the thing signified. Moreouer there is no particle added which excludeth the thing: And Baptisme is in it owne nature a bare signe; but the promise commeth thereto, and is ioined with this signe.\n\n[^2]2 Obiection. *There were washinges also in the oulde testament: Baptisme is a washing: Baptisme therefore is a sacrament of the old testament.* Aunswere. The washings in the oulde testament, were not a signe of the receiuing into the church, as is Baptisme. They signified Christ to come. They did bind the Iewes only: Baptisme extendeth and belongeth to al nations, or to the whole church. They were also instituted to wash away a ceremoniall vncleannesse: Baptisme, to wash away a morall vncleannesse: and hence is it, that *Baptisme is called* in the scripture *a lauour or washing,* to wit, in respect of that washing of the morall vncleannesse, that is, in respect of that inward or spiritual washing, wherby we are washed or cleansed from our sinnes. Nowe this washing is of two sortes.[^3] 1. *The washing of blood,* when we are washed by the bloode of Christ, which is the remission of sinnes, for the bloudshed of christ. 2. *The washing of the spirit,* when we are washed by Christs spirite, which is our renewing by the holy Ghost, that is, the chaunging of euill inclinations into good, which is wrought by the vertue of the holy Ghost in our wil and hart, that we may haue a hatred of sinne, and contrariwise, a purpose to liue according to the wil of God. That this two-fold washing from sinnes, is signified by the sacrament of Baptisme, is apparant by this place, *Mar.* 1.4. *He preached the Baptisme of amendment of life, for remission of sinnes.* Wherefore Baptisme is a Symbole and signe of both washinges, or of both benefits (namely both of remission of sinnes and amendment of life) not only because this sacrament hath some similitude and correspondence with both: but also because these two benefits are euer ioined together, & neither can bee without the other. *Roman.* 8.9. *If anie man hath not the spirite of Christ, the same is not his.* In summe: *to be washed by the bloode of Christ,* is, to receiue remission of sinnes for the blood-shed of Christ. *To be washed by the holy ghost,* is, to be regenerated, that is, to haue our euil cogitations in vs chaunged into good, and also to haue in our will an heart, a desire, and endeuour to obey God. *Now then our iustification and our regeneration differ; in that our iustification is a washing by the bloode of Christ, our regeneration is a washing by the holie Ghost,* as hath been alreadie said. But Baptisme is the signe or seale of both, both of iustification and of regeneration. Regeneration or the mutation of our euill inclinations into good, although it bee not perfect in this life, yet the beginning thereof is here in al the godly, and that mutation is felt of al the godly in this life, so that they are greatly also grieued for the defect thereof. Wherefore Baptisme comprehendeth 1. *The signe, which is, water,* 2. *The ceremonie,* as the sprinkling of water, or the dipping into, and againe returning out of the water. 3. *The things themselues; which are,* First, *the sprinkling of the bloode of Christ, and the imputation of his righteousnesse:* Secondly, *the mortification of the old man,* for which cause we are said to put on Christ in Baptisme. Thirdly, *the quickening of the newe man into a certaine hope of the resurrection to come by christ.* Fourthly, *The signe, which not only signifieth, but also confirmeth.* Fiftly, *The signe, which hath that autority and power of confirming from the commandement and promise of god.*\n\n## 2 What are the endes of Baptisme\n\nThe ends of Baptisme are, 1. *That it should be a mark, whereby the church maie be discerned from all other nations, and sects, Goe and teach all nations baptizing them:*[^4] as if hee should say, Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart, al them & them alone baptize, & separate vnto me. *Act.* 10.47 *Can anie man forbid water, that these should not be baptised, which haue receiued the holie ghost as wel as wee?*\n\n2 The chiefe and proper end of Baptism is,[^5] *to be a confirmation of our faith,* that is, a testification, when Christ testifieth that he washeth vs with his bloode, that he bestoweth on vs remission of sins, iustification and regeneration. Or, the chief end of Baptism is, *to be the sealing of god, & also the sealing or obsignation of the promise of grace, and a testimonie of gods wil, that hee giueth vs these giftes at this present: and will giue them euer hence forwarde.* For hee baptizeth vs by the hands of his minister, and by him signifieth vnto vs this his wil. *That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs,* appeareth by this also which followeth, namely, *because wee are baptised in the name of the father, and the sonne, and the holy ghost:* that is, wee are assigned and deputed to God the father, the sonne, and the holy ghost, and are claimed to be his owne. 2. *Because god hath promised saluation vnto him who shal beleeue and shall be baptised.* 3. Testimonies of Scripture also confirme the same. *Act.* 22.16. *Why tariest thou? Arise and bee baptised, and wash away thy sinnes in calling on the name of the Lord.* Mat. 16.16. *He that shal beleeue and shall bee baptised, shall bee saued.* Roman. 6.3. *Know yee not, that al we which haue beene baptised into Jesus Christ, haue beene baptised into his death? We are buried then with him by Baptisme.* Tit. 3.5. *According to his mercie he saued vs, by the washing of the new birth, and the renuing of the holie Ghost.* 1. Pet. 3.21. *To the which also the figure that now saueth vs, euen baptisme agreeth.* By this end of baptisme it appeareth, *why baptisme is not reiterated or vsed againe:* namely, because *baptisme is a signe of our receiuing into fauour,* and the couenaunt, which is euer firme and ratified to them who repent, seeing it dependeth not on the person of him that baptizeth. Moreouer *regeneration is wrought but once onelie:* For hee who is once truely engraffed into Christ, is neuer cast out: and therefore it is sufficient, that baptisme, which is the washing and signe of regeneration, bee receiued but once onely: chiefly, seeing regeneration or saluation hath not a necessary dependance on baptisme.\n\n[^6]3 *Baptisme is instituted to bee a testification of our dutie towards God, and a binding of vs and the church to the knowledge and worshippe of God, into whose name wee are Baptised.* Wee binde our selues in Baptisme to thankefulnes: namelie, first to faith, that is, to receiue the promised benifits with faith, and then withall vnto repentance and amendment of life. Rom. 6.3. *Wee are Baptised into the death of Christ.* 1. Cor. 9.11. *Such were some of you: but ye are washed.* To bee baptized into the death of Christ, is 1. *To be partakers of Christes death, no otherwise than if our selues were dead.* 2. *To die also our selues,* which is, to mortifie the lustes of our fleshe. This mortification god promiseth vs in baptisme, & bindeth vs vnto it.\n\n4 *Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse,*[^7] *and of the preseruation of the church therein, and of the deliuerance of the Church from it.* Mat. 20.22. *Are ye able to be baptised with the baptisme, that J shallbe baptised with?* Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew. For we are dipped in deed, but we are not drowned or choked in the water. Moreouer in respect of this end, Baptisme is compared vnto the floud. For as in the floud and diluge, some were shutte into the Arke, the rest of mankind perishing; so in the Church, they who cleaue vnto Christ, although they bee pressed with calamities, yet at length in their appointed time they are deliuered. Hither also belongeth that place of Paul, where he cōpareth the passing ouer the red Sea to Baptism. 1. *Cor.* 10.2. *Al were baptised vnto Moses, in the Cloud, and in the Sea.*\n\n5 *Baptism is instituted to signifie the vnity of the Church,*[^8] & therfore is a confirmatiō of this article, *I beleue the catholike church.* This end neuerthelesse may be contained vnder the first, as also that, that Baptism is a binding of the mēbers of the church among thēselues to mutual loue. Because when Baptism seuereth the members of the church from others, it doth also ioine and vnite them among themselues.\n\n6 *It is instituted to be a token & Symbole of our receiuing & entrance into the Church,* like as in the first end of Baptisme,[^9] which is a distinguishing of the Church, from al others. For these are opposed & contradictory, to be, & not to be in the Church: to enter, & not to enter into the Church. Hither appertaine all those places, in which those who were become Christians, are said to haue bin presently Baptized. Wherefore the Supper also is giuen only to them who are baptized: for they onely are receiued into the church.\n\n7 *Jt is instituted to be a means of preseruing & propagating the doctrine of the free promise through the death of christ:*[^10] that the baptised may haue occasiō to teach & learn who is the autor, & what is the meaning or signification of Baptisme.\n\n## 3 What is the sense and meaning of the words of the institution of Baptisme\n\nThe confirmation of the Definition and chief ends of Baptisme is conteined in the woordes of the institution, which are read in S. Matthew and S. Mark. *Goe and teach all Nations, baptizing them in the name of the father, and the sonne, and the holie ghost. He that shall beleeue, and shall be baptized, shal be saued: but he that wil not beleeue, shall be damned.* These are briefly to be expounded and declared, *Teach all.* Teach all, and not some nations, neither Abrahams posteritie onely. Here is *the difference of the sacraments of the old and new Testament.* For Christ did not institute this new sacrament for the Iewes onely, to whom properly did belong the old sacramēts: but to all others also succeeding. *Baptising them.* That is, all, who by your doctrine come vnto me, & are made my Disciples. And among them are numbred the Infants also of such as come vnto Christ, or are Christes Disciples: For their Infants also are Disciples, as being borne in the schoole of Christ. For to bee borne in the Church, serueth to the Infants insteede of their profession.[^11] The order here is to be noted and obserued. Hee willeth first, that they *be taught,* and after, that they *be baptised.* Wherefore hee will not haue the sacraments to bee dumbe, but signifieth that the woord ought to goe before, and then the sacraments to follow. *In the name of the Father, and the sonne, and the holy ghost.* These wordes, *Jn the name,* signifie 1. *That Baptisme was instituted by the common commandement and autoritie of these three;* and that these three persons doe command, that they who will bee members of the Church, be baptised. Wherefore it is of like force, when the Minister baptiseth, as if God the Father, the Sonne, and the holy Ghost did baptise. And hereof also it is manifest, that these three persons, are the three *subsistentes,* or persons of the Godhead. 2. They signifie, *that these three persons confirme vnto vs by their owne testification, that they receiue vs into fauour, and performe that vnto vs which is signified by baptisme:* which is, saluation, if we beleeue, and be baptised: Where is noted the second ende of baptisme. 3. *To be baptised in the name of the Father, the sonne, and the holy ghost, is, That hee which is baptised, be bound to the knowledge, faith, worship, trust, honor, and inuocation of this true god who is the Father, the sonne, and the holy ghost.* This is the third ende of baptisme, which Paul also in these wordes declareth; *Were yee baptised into the name of Paul?* As if hee should say; Ye ought to bee his, to whom ye haue giuen your name, and bound your selues in Baptisme. 4. *Baptising them in the name of the Father, the sonne, and the holy ghost, that is, Baptising them by inuocation of the three persons, inuocating the name of the father, the sonne, and the holy ghost vpon them:* Which three persons receiue vs into fauour: And the Father verily receiueth vs into fauour, for the sonne, by the holy Ghost, whome the sonne giueth vs from the Father. *Hee that shall beleeue.* This is added vnto the promise. For they who are Baptised, can not receiue that which is promised and sealed in Baptisme, but by faith. And in these wordes is noted briefly *the right vse of Baptisme,* in which right vse the sacraments are ratified. But in whatsoeuer corrupt and vnlawfull vse and administration, the sacraments are no sacraments; but are sacramēts to them onely who receiue them with a true faith. *And shall bee baptized.* Hee woulde confirme vs also by the outwarde signe: and therefore this is added, *& shall be baptised,* that wee may know that not onely by faith, but by the outward signe also we are assured, that wee are of the number of them who shall bee saued. Vnto both, *both vnto Faith and vnto baptisme, the promise is adioyned, but after a diuerse manner: vnto faith,* because it is the onely instrument whereby the merit of christ is apprehended: *vnto Baptisme,* because it is the signe and token of this benefit. *Hee shal be saued.* That is, let him, that is baptised, know that hee hath, if he beleeue, those benefits, which are signified by the externall rite: namely, that he is iustified and regenerated. *Hee that will not beleeue, shall be condemned;* that is, although he be baptised. The vse of the sacrament without faith doth not saue: Therefore with faith it doth saue. *The want of the sacrament doth not condemne;* yet so, as that want of the sacrament be without contempt. For not the want, but the contempt of the sacraments condemne, as which can-not possibly be where faith is. And hence it cōmeth, that if we cōuert this proposition, He that shall beleeue and be baptised shall bee saued, wee can-not reteine both necessarily: Now wee conuert it thus; *Hee that shall be saued, shall beleeue and be baptised;* this proposition is not necessarie, because some may bee saued, which are not baptised, but none can bee saued which do not beleeue. Wherefore there is not the same necessitie of faith, and the sacraments: The sacraments are then necessarie, when they may bee had according to the ordinance and institution of God. For the contempt of the sacrament, when it may so be had, is repugnant vnto faith. Obiection. *Christ attributeth saluation both to faith, and to baptisme. Therefore in conuerting the proposition, wee must affirme both of it, and so affirme of him that is to be saued, that hee is also to beleeue and to bee baptised.* Aunswere. Christ attributeth saluation to both, but not to both alike: to faith as the mean, to Baptism, as the signe whereby saluation is sealed vnto vs.\n\n## 4 What are the formes and manners of speaking of baptisme\n\n[^12]THE formes of speaking of baptisme are, either *proper,* or *vnproper. Proper* formes of speaking are these. 1. *Baptisme is a signe of the washing awaie of sin.* 2. *He that shal beleeue, and shall be baptized, shal be saued. Vnproper or figuratiue kindes of speaking* are, 1. *Baptisme is a washing away of sinnes.* 2. *Baptisme washeth away sinnes.* These four speeches are equiualent, and signifie this one speech, Baptisme is a certaine signe or token of remission of sinnes vnto beleeuers. These & the like figuratiue speeches of the sacraments are to bee interpreted like as the figuratiue speeches of the sacrifices. The sacrifices are called oftentimes *an expiation or dooing awaie of sinnes:* and yet the Apostle affirmeth, *that it is vnpossible that the blood of buls and goates should take awaie sins.* So when it is said, *Baptisme saueth vs, or it is the washing of the newbirth, or, it is the washing away of sinnes:* it is al one, as if it were saide, Baptisme is the signe or token of al these. Now the Scripture speaketh after this sort, mutually changing the names of the signes and thinges, First, *in respect of an analogie or proportion betweene the signe and the thing signified.* For such a manner of thing is the thing signified in his kinde, as the signe is in his kind. For as water, that is, the signe, washeth away al filth; so also the bloode of Christ, that is, the thing signified, washeth and cleanseth vs from sinne. And as the signe is applied outwardly by the minister, so God will bestow and apply inwardly the thing signified by the vertue of his spirite, vnto them, who receiue the signe with a true faith. As the ministers work without, so God dooth woork within. Secondly, the Scripture so speaketh, *for the confirmation of faith in vs:* for the signes testifie Gods will towardes vs: which they testifie by reason of the promise adioyned, such as is this, *He that shall beleeue, and shall be baptized, shall be saued:* Thirdly, it so speaketh *in respect of the ioint-exhibiting of the things with the signes,* or in respect of their signification: because God dooth signifie vnto vs some thing by the signe, which is, that wee doe as certainely receiue the things as we doe the signes. And these appertaine to them who vse the sacraments rightly.\n\n## 5 Who are to be baptised\n\n*They, who are not as yet the Disciples of Christ,* that is,[^13] of the number of them which are called, neither agreeing vnto the doctrine, nor obedient vnto the minister; *are not to be admitted vnto baptisme.* Neither ought they to desire baptisme who feele themselues not to bee as yet the Disciples and Scholers of Christ. For Christ saith first, *Teach al nations,* and then he willeth them to bee baptised. Wherefore al they and they alone are to be baptised according to the commandement of Christ, vnto whom the couenant doth belong: namely, such, as are, and so ought to be accounted, members of the visible church; whether they be of vnderstanding, professing faith and amendment of life,[^14] or infants born in the womb of the church. For al the children of the faithfull are in the church of God, except they exclude themselues. Or, Al they are to be baptized, who are to bee accounted for the Disciples and Scholers of christ. But for the Disciples of christ are to be accounted al those of vnderstanding who professe faith and Repentance, neither they onely, but their infants also, which are borne in the Church, that is, in the schoole of Christ: which also teacheth and instructeth them by his holie spirite according to their capacity,[^15] or as the condition of their age wil beare.\n\nAnd these are *the reasons, whereby is proued that infants are to be baptised.* 1. *Baptisme is a signe of our entraunce into the church, which ought wholy to bee baptised:* According to that, *Tit.* 3.5. *Baptism is the washing of the new birth:* And 1. Cor. 12.13. *By one spirite are we all baptised into one body: but infants belong vnto the church:* as it is said, *Mat.* 19.14. *Suffer the little children to come vnto me. Therefore infants ought to be baptised.*\n\n2 *Baptisme is a seuering, or a sign of distinguishing the whole church from al other sectes, and so from the rest of all mankinde. Wherefore baptisme is to be giuen vnto al the members of the visible church and the citizens of Christ. But infantes are citizens of Christes kingdome, and members or part of the church: Wherefore that right of enfranchising thē to be the citizens of christs church ought not to bee denied vnto infantes:* but they ought to bee baptized, that so beeing engraffed and receiued into the Church, they maie be by this signe and token discerned together with the whole church from al others.\n\n3 *Vnto whom belongeth the benefit of remission of sinnes and regeneratiō, they are to be baptized.* For vnto whom the things signified belong, vnto them also doth the signe belong, except some condition in the manner of vsing it hinder, or except there be some circumstance of the institution hindering and letting the vse of the rite and ceremonie. Whence it is that Peter saith, *Actes* 2.38. *Amend your liues, and be baptized euery one of you in the name of Jesus Christ.* And againe; *For the promise is made vnto you, and to your children.* Againe, Act. 10.47. *Can any man forbid water that these should not be baptized? Wherefore infants also are to be baptized, neither ought the sign to be denied thē, as vnto whom belongeth the thing signified, which is the benefit of remission of sins, and regeneration,* and that according to the forme of the couenaunt or promise, whereof they also are made partakers. *Gen.* 17.7. *J will bee thy God, and the God of thy seede after thee.* And 1. Cor. 7.14. *Your children are holie.* Matth. 19.14. *Suffer the little children to come vnto me.* Act. 2.39. *The promise is made vnto you, and to your children.* So also Iohn Baptist was sanctified in the Wombe. If a man diligently weigh these testimonies of scripture, hee shall perceiue doubtlesse not onely that it is lawfull, but also that this sacrament must and ought to bee giuen vnto Infants: because the Infants are holy, the promise is made vnto them, theirs is the kingdome of God, and God sayeth also that hee is their God, who certainely is not the God of the wicked. Moreouer there is no condition or circumstance, in the Infants, hindering the vse of Baptisme. *Can anie man then forbid water, that these shoulde not bee baptized,* who are partakers of the same benefites with the whole Church?\n\n4 *Baptisme in the newe testament succeedeth circumcision, and indeede so succeedeth, as it hath the same vse, which circumcision had in the old testament.* Coloss. 2.11. *Yee are circumcised in Christ, with circumcision made without hands, by putting off the sinnefull bodie of the fleshe, through the circumcision of Christ, in that yee are buried with him through Baptisme, in whome yee are also raised vp together. But in the olde testament, circumcision was to be giuen to those Infants which were born in the Church of the old testament, who were also therefore circumcised. Therefore Baptisme also is to be giuen to the Jnfants borne in the Church of the new testament, as being our circumcision,* that is, a sacrament whereby the same thinges are confirmed and conferred, and that vnto all them, now in the new testament, which were confirmed, and vnto all which they were confirmed and conferred in the old testament by circumcision. Wherefore they who denie Baptisme to Infants born in the church, spoile thē of their right. For they who are born in the church, are Citizens of the Church, by the grace and benefite of the Couenant, and therefore the right of Citizens belongeth vnto them by the same benefite of the couenaunt, and to bee borne in the Church is vnto Infants in steed of profession of faith & repentance.\n\n### Certaine obiections against the Baptisme of Jnfants refuted\n\n1 OBiection. *They who beleeue not;*[^16] *are not to be baptized: For it is saide, he that shall beleeue, and shall be baptized &c. But Jnfants doe not beleeue. Therefore they are not to bee baptized. For vnto the vse of Baptisme faith is necessarilie required: for whosoeuer shall not beleeue, shal be condemned. But vnto those that are condemned the signe of grace must not bee giuen.* Aunswere. First, the Maior is false: for it holdeth not generallie. Wee might, for instance, oppose vnto them the example of circumcision, which was giuen to Infants who could not yet beleeue. It is true therefore of those, who are of vnderstanding, that of them none are to bee baptized, but such as beleeue. Neither yet are they able to pronounce of those, who are of vnderstanding, that they doe beleeue. Wherefore if Infants are not to be baptized, because they haue not faith; neither are they then, who are of age & vnderstanding, to bee baptized, of whom it cannot be knowen whether they doe beleeue or no. As, Simon Magus was baptized, and yet was an hypocrite. *But* say they, *Profession of faith is sufficient for the Church.* Wee confesse that this is true, and we adde further, that to bee borne in the Church, is vnto infants in steede and in place of profession. 2. Where they say, *That vnto the vse of baptisme faith is required,* we graunt it, but yet distinguishing of faith: so that we say, *Actual faith is required in those of vnderstanding, but in Infants is required an inclination onelie to this Actual faith.* So vnto the vse of circumcision was required Actual faith in those of vnderstanding, but in Infants an inclination thereto onely. 3. We deny their Minor proposition, which denieth that Infants doe beleeue: *For Jnfants doe beleeue after their manner,* that is, according to the condition of their age, whereby they haue an inclination to beleeue, or doe beleeue by inclination. For faith is in Infants potentiallie and by inclination, albeit faith bee not in them actuallie, as in those, who are of age and vnderstanding. And as wicked Infants, which are without the Church, haue not actual impietie and wickednes, so godly Infants, which are in the Church, haue not actual piety, & godlines, but an inclination only to godlines. Furdermore, Infants also haue the holy Ghost, and are regenerated by him, as was Iohn when as yet he was in the womb. And it is said vnto *Jer. cap.* 1.5. *Before thou camest out of the wombe, I sanctified thee.* If Infants haue the holy Ghost, then doubtles he worketh in them those things, vnto which are necessary saluation. Wherefore Infants donot prophane Baptisme.\n\n2 Obiection. *Jt was neuer commaunded, that Infants should be baptized.*[^17] Aunswere. Wee haue a generall commaundement. For Christ commaundeth that all his scholers and disciples be baptized: *Teach,* saith hee, *al Nations, baptizing them.* But Infants are scholers and disciples of Christ, because they are borne in the schoole of Christ, and are taught according to their manner. The same did Peter commaund, saying, *Vnto you the promise is made, and vnto your children:* Againe, *Can anie man forbidde water, that these shoulde not bee baptized?* Paul also commaundeth this, when hee teacheth, *That we are circumcised in Christ, and are buried together with him by baptisme.* Baptisme therefore was substituted in the place of circumcision, which substituting of baptisme is in steede of a commandement.\n\n3 Obiection. *If Infants are to be baptized,*[^18] *they are also to be admitted vnto the Supper: for the Supper is to bee giuen to the whole Church as well as baptisme.* Aunswere. This reason doth not follow, because there is a difference betweene baptisme and the Supper. *For baptisme is an entrance and receiuing, or a signe of receiuing into the Church:* whence it commeth, that the supper is to be graunted to none, except he be first baptized. *But the Supper is a confirmation of our receiuing into the Church:* whence it foloweth, that they who are baptized, are not straight way to bee admitted vnto the Supper. For Infants ought only to be admitted vnto those sacraments, which are signes of our receiuing into the couenant and the Church: but such a sacrament is baptisme, (as hath beene saide) in the newe testament. The Supper is instituted for our confirmation, to bee a signe▪ whereby GOD might confirme and seale vnto vs, that hee hauing once receiued vs into the Church, will also euermore preserue vs in it, that we neuer fall from it or forsake it; & also that he will continue his benefites once bestowed vpon vs, and will cherish and nourish vs by the bodie and bloud of Christ. This they who are of age and vnderstanding, stand in neede of to be a confirmation vnto them, as who are diuersly tempted. Vnto baptisme regeneration sufficeth by the holy Ghost, or an inclination to faith and repentance. 2. *Jn the Supper are added, and required conditions, which hinder the vse thereof to bee graunted vnto Jnfants.* And therefore, although they are to be baptized, yet they ought not to be admitted vnto the Supper. For vnto those sacraments onely are Infants to be admitted, which haue no such condition adioined, whereby their age is excluded. But the conditions which are in the Supper do altogether exclude Infants from the vse thereof. *For in the Supper it is required,* 1. *That they who vse the sign shew forth the death of the lord.* 2. *That they trie thēselues, whether they haue faith & repentance, or no.* And seeing the age of Infants can not doe these things, Infants are for good cause excluded frō the Supper.\n\n## 6 What is the right and lawfull vse of Baptisme\n\n[^19]THE *right and lawfull vse of baptisme is, when the ceremonies or rites instituted by Christ in baptisme are not changed.* Whence it is manifest, that the drosse and filth of Papists; *as oile, spettle, and exorcisme or coniuration,* is to bee throwen away. Obiection. *But these appertaine and belong to order and comlinesse.* Aunswere. The Holy Ghost knew well enough, what did appertain thereunto. Reply. *But they appertaine to the signifieng of some thing.* Ans. It belongeth not to men, to Institute any sign of Gods wil. This also we are to thinke & iudge of others of the same hatching. 2. *The vse of baptisme is right when baptism is giuen to them, for whom it was instituted,* which are al the cōuerted, or mēbers of the church. 3. *When baptisme is vsed to that ende, whereunto it was instituted:* not for the healing of cattle: but when the true endes thereof are respected. Briefly, the lawful and right vse of Baptisme is, when hee that is conuerted is baptized according to the lawfull rite and end. Now, *Baptisme may not be reiterated,* 1 *Because it dependeth not on the person of him that baptizeth.* And further he that is once engraffed into Christ shal neuer bee cast out or reiected: and therefore it sufficeth to be once receiued. 2 *Saluation doth not depend on baptisme.*\n\n## 7 In place whereof baptisme succeeded\n\n[^20] *BAptisme succeeded in the place of circumcision, which is prooued,* first, *by the woord of the Apostle before alleadged:* For he saith, *That we are circumcised in Christ, with circumcision made without handes, by putting off the sinful body of the flesh, through the circumcision of Christ.* The Apostles purpose is by this speech to shew, that there is no fruit or vse now *Of the circūcision which was made with hands,* because that was accomplished & fulfilled in christ, which was by it prefigured and shadowed. Now to declare & expound these words he presently addeth, *that they are buried together with christ by baptisme:* by which words he sheweth that the complement & truth of baptism is the cōplement & truth of circumcision, seeing baptism signifieth one & the selfe same thing to vs, which circumcision signified of old time vnto the Fathers: which is, that spiritual circumcisiō, which christ accomplisheth & performeth in vs. This only is the difference: that baptisme is the signe of the thing exhibibited, which circūcision prefigured when it was yet absent & not exhibited. Wherefore wee are taught by this place of Paul, that baptism is the same to Christians, which circumcision was before to the Iewes. 2. *That baptism was substituted in the place of circumcision, this also conuinceth, for that as circumcision, so also baptisme is a signe of admission and receiuing into the Church.* For as the infantes of Iewes and Proselytes, beeing borne citizens of the church, were thorough grace circumcised: but those who were of elder yeares, were then first admitted vnto circumcision, when they professed Iudaisme: so also the infantes of christians are presently baptized, but the elder sort are not, vntill they haue made profession of true christian doctrine, insteede of which profession it serueth the infantes that they were born in the church. There are other reasons also besides the testimonies of holy scriptures, drawen especially from the vse of Baptisme, whereby it may be confirmed, that Baptisme succeeded circumcision. Now to succeed any sacrament, is, the former being abolished, to be substituted in place thereof, and that so, as to haue the same vse and end, which the former sacrament had, and to haue also the same thing signified. So is there the same thing signified by baptisme, which was before by circūcision. Moreouer the citizens of the church are no lesse receiued by baptisme, and are discerned from al other men, than in times past by circumcision. Obiect. *If baptisme succeeded circumcision, then now also only the males are to be baptized, if the circumstances of circumcision be kept.* Answere. The circumstances are not now determined as then: because also these were peculiar & special which maie be omitted without breach of the commandement. But this is general & agreeing to both, that the children of the godly ought by this sign to be engraffed into the church, whether that be doone on the eight day, or presentlie after their birth.\n\n## 8 How baptisme agreeth with circumcision, and wherein it differeth from it\n\nCircumcision and baptisme agree,[^21] 1. *In the chiefe and principal end,* whereas in both is sealed the promise of grace by christ, which is alwaies one and the same. 2. *By both of them is wrought our receiuing into the Church.* 3 *By both is signified regeneration. Ye are circumcised in christ with circumcision made without hands.*\n\nCircumcision and baptisme differ, 1. *In rites:* For the same are not the rites of circumcision and of baptisme. 2. *Circumcision (on gods behalfe) promised grace for the Messias to come, baptism for the Messias exhibited.* The circumcised were receiued into fauour for christ which was to be exhibited. the baptised are receiued for christ exhibited. 3. *Circumcisiō had a promise also of a corporal benefite,* that is, it was a testimonie also, that god would giue a certain place for the church in the land of Canaan, vntill the comming of the Messias. *Baptisme hath no promise in particular of any temporall benefite.* 4. *Circumcision (on our behalfe) did binde to the obseruing of the whole Law, ceremonial, iudicial, and moral. Baptisme bindeth vs onely to faith and amendment of life;* that is, to obserue only the morall law. 5. *Circumcision was instituted for the Jsraelites. Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church.* 6. *Circumcision was to last vntil the comming of the Messias: baptisme shal continue vntil the end of the world.*\n\n### CERTAINE CONCLVSIONS OF BAPTISME\n\n*1* BAptisme is a sacrament of the newe testament, whereby christ testifieth vnto the faithful, which are baptised in the name of the Father, and the Sonne, and the holie Ghost, remission of all their sinnes, the giuing of the holy Ghost, and their engraffing into the church and his bodie: and they of the other side professe that they receiue these benefites from God, and therefore wil and ought hereafter to liue vnto him, and to serue him. And further the same baptisme was begun by Iohn Baptist, and continued by the Apostles; because he baptised into christ who shoulde suffer and rise againe, and they, into christ who had suffered and was risen againe.\n\n*2* The first ende of baptisme instituted by God is, that God might thereby signifie and testifie that hee cleanseth by bloud and the holy ghost them, which are baptised, from their sinnes, and so engraffeth them into christes body, and maketh them partakers of his benefites. 2. That baptisme might be a solemne receiuing or matriculating and admitting of euery one into the visible church, and a distinguishing mark of the church from all sectes. *3.* That it might be a publique and solemne profession of our faith in christ, and our bond whereby wee are obliged to faith and obedience towardes him. *4.* That it might aduertise vs of our sinking into afflictions, and of our rising out of them againe, and deliueraunce from them.\n\n*3.* Baptisme hath this force and power to testifie and seale, by the commandement of God, through the promise of grace adioined by Christ vnto this rite rightly vsed. For Christ baptiseth vs by the hand of his ministers; as hee speaketh vnto vs by the mouth of his ministers.\n\n*4* Wherefore there is in baptisme a double water: An external visible water, which is elementary, and an internall inuisible, celestial, which is the bloud and spirite of christ. So also there is a double washing. An external visible & signifieng washing, namelie the sprinckling or powring of water, which is corporall, that is, is perceiued by the partes and senses of the body: And an internal, inuisible, and signified washing, namely remission of sinnes, for the bloud of christ shed for vs, and our regeneration by the holie ghost, and our engraffing into his bodie, which is spiritual, that is, is perceiued and receiued by faith and the spirite. Lastlie, there is also a double administer of baptisme: An external of the externall baptisme, which is the minister of the church, baptizing vs by his hand with water: An internall of the internall baptisme, which is christ himselfe baptizing vs by his bloud and spirit.\n\n*5* Neither is the water changed into the bloud or spirite of Christ, neither is the bloud of Christ present in the water, or in the same place with the water. Neither are their bodies, who are baptised, washed therewith visiblie: neither is the holy ghost by his substance or vertue more in this water than elswhere; but in the right vse of baptisme hee worketh in the hearts of them, who are baptized, and spirituallie sprinckleth and washeth them with the bloud of christ, and he vseth this external Symbole or signe, as an instrument, and as a visible woord or promise to stay and stir vp the faith of them who are baptised.\n\n*6* When as then Baptisme is said to bee the washing of the new birth, or to saue vs, or to wash away our sins, it is meant, that the externall Baptisme is a signe of the internall, that is, of regeneration, or our new birth, of saluation, and spirituall washing, & this internall Baptisme is saide to bee ioined with that externall Baptisme in the right vse and administration thereof.\n\n*7* But notwithstanding, so is sinne in Baptism abolished, that we are deliuered from beeing obnoxious to the wrath of God, and from the condemnation of eternall punishment, and furder, newnesse of life is begun in vs by the holy Ghost; but yet the remnants of sinne remaine in vs vntill the end of this life.\n\n*8* Now all they, and they alone receiue Baptisme according to the right vse, who are renewed, or renewing, and are baptised to those ends, whereto Baptisme was by Christ instituted.\n\n*9* The Church doth rightly administer Baptisme to all them, and to them alone, whom she ought to repute in the number of the regenerate or members of Christ.\n\n*10* Seeing also the infants of christians are of the church, into which Christ wil haue al those receiued and enrolled by baptisme, who belong vnto him, and therefore baptisme was substituted in the place of circumcision, (whereby as well vnto the infantes as vnto the elder sort, which did belong vnto the seede of Abraham, iustification, regeneration, and receiuing into the church was sealed) & therefore no man can forbid water, that they should not be baptised, who haue receiued the holy ghost purifieng their hearts. Those infantes then must necessarilie also be baptised, who either are borne in the church, or come together with their Parents to it.\n\n*11* As the promise of the gospell, so baptisme beeing receiued vnworthily, that is, before conuersion, is ratified and profitable vnto saluation to them that are penitent, and the vse thereof which was before amisse and vnlawfull, is nowe become vnto them right and lawful.\n\n*12* Neither doth the wickednes of the minister make baptisme voide or of no effect and force vnto them, so that it be administred into the promise and faith of Christ: and therefore also the true church dooth not baptize them who haue beene baptized of heretiques, but only must enforme and enstruct them with true doctrin concerning Christ and baptisme.\n\n*13* And as the couenant once made with god, is also afterwards, after sinnes committed, perpetually firme and of force to the repentant: so also Baptisme being once receiued, confirmeth and assureth the repentant all their life time of remission of sinnes; and therefore neither ought it to be reiterated, neither to be differred vntill the end of our life, as if it so onely cleansed men from sinnes, if no sinnes be committed after it is once receiued.\n\n*14* Neither yet are all those, who are baptised with water, whether they be of vnderstanding, or Infants, partakers of the grace of Christ. For the euerlasting election of God, & his calling vnto the Kingdome of Christ is frree.\n\n*15* Neither are all, who are not baptised, excluded from the grace of Christ. For not the want, but the contempt of the Baptisme shutteth men out of the couenant of God made with the faithfull and their children.\n\n*16* And seeing the administration of the Sacraments is a part of the Ecclesiasticall ministerie, they who are not called vnto this, and especially weomen, may not take vpon them the power and authoritie to baptise.\n\n*17* Rites which are patched by men to Baptism, as hallowing of the water, tapers, exorcisms, chrisme, salt, crosses, spetle, & such like are worthily reputed in the Christ, as a corruption of the sacrament.\n\n[^1]: Baptism no bare signe onely.\n[^2]: The differences betweene Baptisme and the washings of the olde Testament.\n[^3]: The washing of Baptisme is of two sorts. 1 The washing of bloud. 2 The washing of the spirite.\n[^4]: 1 To be a discerning badge of Christians.\n[^5]: 2 To confirme our faith.\n[^6]: 3 To bind vs to be thankful vnto God, and to be a testimony of this our duty.\n[^7]: 4 To aduertise vs of the Crosse, & of our preseruation and deliuerance.\n[^8]: 5 To signifie the vnitie of the Church.\n[^9]: 6 To be a token of our entrance into the church.\n[^10]: 7 To be a means of preseruing & publishing more largely the Doctrine of Gods free promise.\n[^11]: The woord is to go before the Sacramentes.\n[^12]: Proper and vnproper formes speaking, of baptisme.\n[^13]: They are not to be baptised, who beleeue not the Doctrine.\n[^14]: Al that are the scholers of christ, are to be baptised.\n[^15]: The Infantes which are borne in the Church are to be Baptised.\n[^16]: Infants beleeue by an inclination to faith, and therefore are to be baptised.\n[^17]: Christ commanded that Infants should bee baptised.\n[^18]: Infants are not to be admitted to the Supper, although they are to be baptised.\n[^19]: The drosse, which the Papistes blend with the simplicity of Christes institution in baptisme, is to be reiected.\n[^20]: Baptisme succeeded in the roome of circumcision.\n[^21]: Baptisme & circumcisiō agree, 1 In the end which they respect. 2 In the thing which they woorke. 3 In the thing which they signifie. The differences of Circumcision and baptisme."},{"number":135,"title":"OF CIRCVMCISION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[74],"paragraphs":[],"clauses":[],"items":[],"text":"The latter two questions of Baptisme before expounded, are also common vnto the doctrine of circumcision: & those thinges, which may bee spoken of circumcision, are not vnfitly annexed vnto the doctrine of baptisme. It remaineth therefore, that we briefly discusse those questions which are especiallie to be obserued concerning circumcision. These are in number fower.\n\n1 *What circumcision is.*\\\n2 *What are the ends of circumcision.*\\\n3 *Why it is abolished.*\\\n4 *Why christ was circumcised.*\n\n## 1 WHAT CIRCVMCISION IS\n\n*Circumcision is that rite, whereby all the males of the Israelits were circumcised according to the commaundement of God, that this right might bee a seale of the couenant made with Abrahams posteritie.* Vnto other Nations, but not vnto the Iewes, it was free to be circumcised, or not to be circumcised.\n\nWee must here obserue, that they of the olde testament were of three sorts. 1. *Jsraelites,* which were of Abrahams posteritie, and were necessarily bound by the Lawe to obserue circumcision & the ceremonies. 2. *Proselytes,* who of the Gentiles were conuerted vnto the Iewes, & did more & more for cōfirming of their faith submit thē selues vnto circumcision, and the whole ceremonial lawe; 3. *Those of the gentiles who were conuerted vnto the Jewes, but did not obserue the ceremonies.* For vnto the gentiles and Prosylites it was free to keepe, or not to keepe circumcision and the ceremonies. These latter were called also *Religious men,* who embraced onely the doctrine and promises of god. Obiect. *The males onelie were circumcised: therefore the women were shut out from the couenant of grace.* Aunswere. The women were comprehended in the circumcision of the males: And God spared the weaker sex. And it sufficed for them, to come of godly progenitors.\n\n## 2 What are the ends of circumcision\n\n*Circumcision was instituted, 1.* That it might bee a signe of the grace of God towardes Abrahams posteritie, *and that doubly. First,* that God woulde receiue the beleeuers by the Messias who was to come: *Secondly,* that he would giue them the land of Canaan, and graunt his church a certaine place there, vntill the comming of the Messias. *2.* That it might be a bond to bind Abraham and his seede vnto thankefulnes, or to faith and repentance, and so to keepe the whole law. *3.* That it might bee a marke to distinguish the Iewes from other Nations and Sects. *4.* That it might bee a sacrament of initiating and receiuing them into the church. *5.* That it might bee an accusation and a signification of vncleannes. *For that rite did shewe, that all men were subiect to sinnes, and vnclean. 6.* That it might bee a signe, which shoulde shewe and signifie that the meanes of their deliuerance through Christ which was to come, shoulde not come elsewhence than from the bloud of Abraham.\n\n## 3 Why circumcision is abolished\n\nCircumcision is abolished, 1. *Because the thing signified is exhibited.* For among other things it signified, that the Messias promised vnto the Fathers should come at length in his appointed time, and should in our behalfe take our nature. 2. *Because circumcision was instituted for the seuering of the Jewes from all other Nations: but now the church, that difference being abolished, is collected and gathered out of al Nations.* And now the sacrament of baptisme performerth the same vnto vs, which circumcision did vnto them. Moreouer, as circumcision was a signe vnto them of their receiuing into the people of God. So is baptisme vnto vs the first mark which seuereth the church from the wicked.\n\n## 4 Why Christ was circumcised\n\n*Christ was circumcised, 1.* That hee might signifie that hee was also a member of that circumcised people. *2.* That hee might shew, that he receiued and tooke our sinnes on himselfe, that he might satisfie for them. *3.* That he might testifie that he did entirelie and fullie fulfill the law in our behalfe. *4.* The circumcision of Christ was a part also of his humiliation and Ransome."},{"number":136,"title":"OF THE LORDS SVPPER","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[75,76,77,78,79,80,81,82],"paragraphs":[],"clauses":[],"items":[],"text":"*The chiefe questions.*\n\n*1* What the Supper of the Lord is.\\\n*2* What are the ends thereof, or, wherefore it was instituted.\\\n*3* What it differeth from Baptisme.\\\n*4* What is the sense and meaning of the words of the institution.\\\n*5* What is the difference betweene the Lords Supper and the Papists Masse.\\\n*6* What is the right vse of the Supper,\\\n*7* What the wicked receiue in the Supper.\\\n*8* Who are to come and to be admitted vnto the Supper.\n\n## 1 WHAT THE SVPPER OF THE LORD IS\n\nFirst we wil see, by what names the Supper of the Lorde is called: then wee wil in few woordes define what it is. This action, or ceremony, or rite instituted by a Christ a little before his death is called, *A supper,*[^1] *from the first institution of it:* that is, in respect of the originall or first beginning of this rite, or in respect of the time wherein this ceremony was instituted, which circumstance of time the church hath chaunged. *Jt is likewise called Synaxis,* that is,[^2] a conuent, *in respect of the assembly and conuent of the church,* because some, either few, or many assemble and meete together, in celebrating of the supper. For in the first celebration the Disciples were present; *Take this, and diuide it among you.* Wherefore it must needs be that there was some number there; which also appeareth by the Apostle repeating the first institution. 1. Cor. 11. where in the end he addeth, *When ye come together to eat, tarry one for another.* And further that moe ought to come together to celebrate the supper, this end of the supper doth euidently enough shew, in that it was instituted to be a token and euen a bond of loue. *For we that are many, are one bread, and one bodie.* It is called also *the Eucharist,*[^3] because it is a rite and ceremony of thankesgiuing. Last of all, it is called also *a sacrifice,* because it is the commemoration of christs propitiatory benefit. And at length it was also called *Missa,* frō the offering, or from the dimissing of the rest who might not communicate, after the sermō which went before the celebration was finished.\n\n### Now let vs come to define the Lords Supper\n\n[^4]THE Lords supper is a ceremonie or sacrament instituted and appointed of christ vnto the faithfull, for a memorial of him, whereby christ dooth certainly promise and seale vnto mee and all the faithfull, first that his body was offered and broken on the crosse for mee, and his bloode shed for me, as truely, as I see with my eies the bread of the Lord to be broken vnto me, and his cup distributed: and moreouer that hee doth as certainlie with his body crucified and his blood shed feed and nourish my soul vnto euerlasting life, as my body is fed with the bread & the cup of the lord receiued from the hand of the minister, which are offered to me as certaine seales of the body & blood of Christ. *It may be also more briefly defined on this wise.* The lords supper is a distributing & receiuing of bread and wine, commaunded of Christ vnto the faithfull, that by these signes he might testifie, that hee hath deliuered and yeelded his body vnto death, and hath shedde his bloode for them: and dooth giue them those thinges to eate and drinke, that they might be vnto them the meate and drink of eternall life, and that thereby also he might testifie, that he would dwel in them for euer: *And againe,* that of the otherside hee might by the same signe bind them to mutuall dilection and loue, seeing Christ spareth not to giue his body and bloode for vs. *This is confirmed not onely by Christ in the Euangelistes, but also by Paul, who expresly saith, The cup of blessing which we blesse, is it not the communion of the bloud of Christ?*\n\n[^5] *Moreouer,* the signes *in this sacrament are,* bread and wine: *bread broke and eat; wine distributed and taken.* The things signified are, *1.* The breaking of the body, and the shedding of the bloud of Christ. *2.* Our vnion and coniunction with christ by faith, *so that wee drawe life euerlasting from him, and are made partakers, as of Christ himselfe, so also of all his benefites; as the branches are made partakers of the life of the vine. Wee are aduertised of this our communion with christ, First, by the proportion which the signes haue with the thinges, and Secondly by the promise which is adioyned. And the proportion dooth chiefly propose and shewe two things vnto vs 1.* The sacrifice of Christ. *2.* Our communion with christ, *because the bread is not only broken, but is also giuen vs to eate. Now* the breaking of the bread *is a part of the ceremony, whereunto a part of the thing signified dooth aunswere This difference doth Paul testifie, when he saith:* This my body which is broken for you *Heere receiuing and eating is a part of the ceremony, whereunto dooth aunswere the thing signified, to wit, the eating of christes body. Now this diuine and spirituall thing, namely the breaking and communicating of christes body, is signed and confirmed by this ceremony which is the breaking and receiuing of bread, for two causes. 1.* Because Christ commandeth these rites vnto which we ought to giue no lesse credite, than if Christ himselfe did speake with vs. *2.* Because hee annexeth a promise, that they who obserue these rites with a true faith must be assured and certaine that they haue communion with Christ. Wine is added, *that wee should know the perfection and accomplishment of our saluation to be in his sacrifice, & that there was nothing which could be further desired. The wine is seuered from the breade▪ to signifie the violence of his death, because his bloud was sundered from his body.*\n\n## 2 What are the ends of the Lords supper\n\nThe ends, for which the Lords supper was instituted, are, 1. *That it might bee a confirmation of our faith,* that is, a most certaine testification of our communion and vnion with christ; because Christ testifieth vnto vs by these signs, that hee doth as verily feede vs with his bodie and bloud vnto euerlasting life, 〈◊〉 wee receiue, at the hand of the minister, these the Lords signes. And this testification is directed to euerie one who receiueth the signes with a true faith: and furder also wee so receiue the signes at the ministers hand, as that rather the Lord himselfe giueth them vs by his m nisters. Wherefore *christ is saide to haue baptised moe disciples, than John,* when yet hee did it by his Apostles, and other disciples. 2. *That it might bee a publique distinction, or marke, discerning the church from all other nations and sectes.* For the Lord instituted and appointed his supper for his disciples, and not for others. 3. *That it might be our testification to christ and the whole church:* Which is a publique confession of our faith, and a solemne binding of our selues to thankefulnes and the celebration of this benefite. Both which are prooued by these wordes of christ: *Doe this in remembrance of me.* This remembrance is taken first, for faith in the heart; then for thankesgiuing and our publique confession. 4. *That it might be a bond of the churches assemblies and meetings:* because the Supper was instituted that it should be done and celebrated in a congregation, and that either great or small. Therefore the Supper (as was said before) is called a[^6] *conuent:* and Christ expresly commaundeth, *Drinke yee all of this.* Likewise Paul, *When yee come together to eate, staie one for another.* 5. *That it might bee a bond of mutual loue and dilection:* because the Supper testifieth, that all are made the members of christ vnder one heade: as also Paul saith: *For we that are manie are one bread and one bodie, because we are all partakers of one bread.*\n\n[^7]Of this which hath beene spoken, wee gather that the Lordes Supper ought not to bee celebrated by one onely. 1. *Because it is a communion, and the signe of our communion.* 2. *Because it is a thankesgiuing, and all ought to giue thankes vnto God,* and by consequent, hee that thinketh himselfe vnworthy to communicate with others in the Lordes Supper, doth withall confesse himselfe not to bee fitte to giue thankes vnto God. 3. *Because christ together with his benefits, is not proper to anie, but common to all.* 4. *Christ called all his housholde vnto it, euen Judas himselfe.* 5 *That some abstaine from comming to the supper, it commeth of a certaine euil and corrupt motion, because they thinke them selues not woorthie inough to approche vnto this table.* All are worthy who beleeue themselues to bee deliuered by Christ from eternall damnation, and desire to profite and goe forward in godlinesse. In summe; if the Supper bee receiued by one onely, th t is done against the vse, appellation, institution, and nature of the sacrament.\n\nObiection. *Christ, in the word of the Institution of his supper, putteth as the principal end of his supper, his remembrance: therefore the confirmation of faith must not be made the principal end of his supper.* Aunswere. The reason foloweth not, to the denial of a part, by putting the whole. For the remembrance of Christ is the whole, wherein is comprised both our confession, and our solemne bond to thankefulnesse, and also the confirmation of our faith. Wherefore rather by inuerting the reason I thus inferre and conclude: because *the remembrance* is the supper, therefore it is the confirmation of our faith: and because also Christ proposeth vnto vs that ceremonie or rite, which must bee vnto vs a *remembrance* of him, he doth verily propose also a confirmation of our faith which is nothing else, but a remembraunce of Christ, and his benefites. Obiection. *The holie ghost confirmeth our faith. Therefore the supper doth not.* Aunswere. The reason foloweth not, to the remouing of an instrumental cause by the putting of a principal cause.\n\n## 3 What the supper differeth from Baptisme\n\nThe supper differeth from baptisme, 1. *Jn ceremonies or rites.* 2. *In the circumstances of the institution and vse, or in the significations of the ceremonies.* Baptisme is a signe of the couenant entered and made betweene God & the faithfull. The supper is a signe of the continuing of that couenant. Or, baptisme is a signe of regeneration and of our entrance into the church. The supper is a signe of their fostering, abiding, and preseruation, who are once entered into the church. The new man must first be borne by the spirite of Christ, as is a natural man by natural conception: and the signe of his renewing or regeneration is baptisme. Afterwards, when he is once renewed and borne again, he must be fostered and nourished by the bodie and bloude of Christ, the signe of which nourishing is the supper. Now it is one and the same Christ who both regenerateth, and nourisheth vs to eternal life.\n\nAnd albeit it is the same participation of christ, namely both the Washing away of sins by the bloud of christ,[^8] which is represented in Baptisme: and the Eating and drinking of the body and bloud of Christ which is confirmed vnto vs in the Supper: yet notwithstanding that signification of our new birth is sealed by the dipping of our bodie into the water of Baptisme: and this of our maintenance and preseruation is depainted and sealed, by the eating and drinking of bread and wine, in the Supper. And therefore the thing signified of the sacramentes is not diuerse because it is the same, to bee washed with the bloud of christ, and to drinke the bloud of Christ. But the manner of sealing one and the same thing, is diuerse. 3 *In baptisme is required confession of faith and repentance in the Elder sort; in Jnfants it is sufficient, if they be borne in the church:* seing they that are born in the Church are therefore reputed for regenerate, or members of the church, because they haue an inclination to faith & repentance. *But in the supper is added a further condition of examining himselfe, and of remembring the Lords death. Doe this in remembraunce of mee. Let a man examine himselfe.* Baptisme therefore is due vnto the whole Church: vnto infants, who are the children of faithfull Parents, no lesse than the elder sort enrolling themselues and giuing their names to Christ. The supper is graunted to such onely as are beleeuers and repentaunt. 4. *Baptisme must goe before and the supper follow:* Whereupon in the auncient church after the Sermno, were dimissed such as were excommunicated, likewise those that were possessed or troubled with an euill spirite, and the Catechumens, that is, such as old not as yet vnderstand the grounds and principles of religion, or were not as yet baptised. So of old, they who were not yet circumcised did not obserue the sacrifices or ceremonies. Nowe if they who were baptised, before they haue made confession of their faith and repentaunce▪ are not as yet to bee admitted vnto the supper: much lesse are they, who being baptised liue after the manner of swine and dogges. 5. *Baptisme is not to bee reiterated, but once onely to bee receiued in our life time: The supper is often to be receiued of vs:* Because baptisme is a signe of our receiuing into the church, and couenaunt; and the couenaunt once made, is not againe vndoone or made voide to those that repent, but remaineth ratified and firme for euer. The supper is a confirmation of our faith concerning the eternall continuance of the couenant: which confirmation is necessary, and therefore the supper is often to be iterated. Hereof it is, that the Apostle saith of the supper. *As often as ye shall eat this bread, and drinke this cup, yee shew the Lords death til he come.* But of baptisme he saith, *That al wee which haue beene baptized into christ, haue beene baptized into his death.* And Christ, *Hee that shal beleeue, and shal be baptised, shal be saued.* And seeing also the supper was therefore to be instituted, that in it shoulde be made a publique remembrance, recounting, & shewing of Christs death, it is often to be celebrated.\n\n## 6 What is the sense or meaning of the words of the institution of our Lordes supper\n\nHere are both those very odious questions conteined concerning the sense of Christes woords in his supper.[^9] The Transubstantiaries together with the Consubstantiaries doe bost and glorie, that they vnderstand the woords of Christ simply and aright. But neither perfourme that, which they brag and boast of. For that is the true simplicity and propriety of the woord, whereunto, for the iust vnderstanding and interpretations thereof, nothing is to bee added, neither ought to be taken from it, neither any thing altered. For as many *as hold that the body of Christ is With, Jn, or Vnder the breade,* they adde vnto the woordes of Christ, and depart from true simplicity. For *if that which Christ said is simply to be reteined,* that is not to be admitted which he said not, as is, *The bread is both bread and the body of Christ;* but simply this only, The bread is the body of christ. He said not, *My body is with, or in, or vnder the bread▪ or, the bread is both bread and my body together:* neither added he, as these ad of their owne, *really, substantially, corporally;* but he vttered these bare words of the bread, *This is my body.* Neither haue the Traunsubstantiaries their opinion drawen from the woordes of Christ simply vnderstoode, namely, *that of the bread is made the body of Christ,* or, *the bread is chaunged into the bodie of Christ.* For this is their owne forgery, and inuention. For Christ said not, That the bread was now made, or was a making, or should be made, but simply said, *The bread is his body:* where no chaunge coulde come betweene, so that the words of christ be simply vnderstood. Therefore falsely doe they persuade the people, that they simply rest on the propriety of christes woords, when as manifoldly and most farre they swarue and depart from it. Wherefore the true sense and meaning of the woordes is diligently to be considered. The holy Euangelistes Matthew, Marke, and Luke doe most specially of al others describe the institution of the Lords supper, and besides them the Apostle also declareth it no lesse plainly and luculently; who thus speaketh, 1. *Corint.* 11. vers. 23.24.25.26. *I haue receiued of the Lord, that which J also haue deliuered vnto you, that the Lord Jesus in the night that he was betraied, tooke bread: And when he had giuen thanks he brake it, and said, Take, eate: this is my body which is broken for you; this doe yee in remembraunce of me. After the same maner also he took the cup, when he had supped, saying, This cup is the new testament in my bloud: this doe as oft as yee drinke it, in remembrance of me. For as often as ye shal eate this bread & drink this cup, ye shew the Lords death til he come.* These words of the Apostle we wil briefly expound, and then we will demonstrate them by true and firme arguments.\n\n*In the night that he was betraied.* This circumstance is specified by the Apostle, to giue vs to vnderstande, that Christ would at the last supper of the Passeouer institute this his supper, to shew, 1. *That now an end was made of al the old sacrifices, & he did substitute a new sacrament, which should succeed, & should be obserued that Paschal sacramēt being abolished.* 2. *That the same thing might be signified, difference only of time excepted.* For the Paschal Lamb signified Christ which should come and should be sacrificed; The supper, Christ already sacrificed. Obiection. *But when the supper was instituted, Christ was yet to be sacrificed.* Aunswere. But then was at hand the offering vp and sacrificing of Christ: For a few houres after, he was sacrificed, and the supper was from that time forward to signifie christ sacrificed. 3. *That he might stir vp in his Disciples, and in vs greater attention and marking of the cause, for which he did institute it, and that we might vnderstand how earnestly Christ would haue this supper to bee recommended vnto vs: seeing he did nothing before his death, but that which was of most weight and moment.* Therefore did he in the very point or instaunt before his death institute it. For it is as it were the testament, and last wil of our testatour: For which cause it is added, *In the same night that he was betraied.*\n\n*Hee tooke bread:* That is, vnleauened bread, nor leauened, which then they did eat of at the table. The institution of the Supper, and Vnleauened bread did concur then together and fall out by an accident: and therefore he prescribed not any certaine manner of baking bread for the lords supper. Yet notwithstanding *the bread of the Lords supper differeth from common bread:* because this is taken for the nourishment of the bodie; but that for the foode and nourishment of the soul, that is, for the confirmation of our faith. And here wee are to note, *that he is saide to haue taken bread from the table.* Hee tooke not his bodie therefore: neither tooke hee his bodie *in the bread, with the bread, or vnder the bread.*\n\n*When hee had giuen thankes.* He gaue thanks for his office now performed and finished on earth (his last act yet remaining to bee done) that thus it had pleased the Father to redeeme mankind, or that the typicall passouer was abolished, and the signified passouer was now exhibited, or lastly, hee gaue thankes for the admirable and wonderfull gathering and preseruing of the church.\n\n*Hee brake it.* That is, he brake the bread, which hee tooke from the table, & distributed the same, being one, amongst many; not any other inuisible thing hidden in the bread. He brake not his bodie, but the bread, as S. Paul saieth. *The bread which we breake,* &c. Now he distributed the bread, being one, among many, because wee that are many are one bodie. But the cause, for which hee brake this bread, was *to signifie his passion and the separation of his bodie from his soul.* Wherefore the breaking of bread is a necessarie ceremonie, both in respect of the signification, & in respect of our confirmation, and therefore is this ceremonie also to bee reteined. 1. *Because Christ hath commaunded it.* 2. *For our owne comfort:* that we may knowe, the bodie of Christ to haue beene as certainly crucified for vs, as we see the bread to bee broken. 3. *That the opinion of transubstantiation and consubstantiation may be pulled out of mens mindes.*\n\n*Take.* This commandement belongeth to the disciples, and to the whole Church of the new Testament. Whence it is cleare and manifest, 1. *That the masse is not the Supper of the Lord, but a priuate supper of him that sacrificeth.* 2. *That we must not be idle beholders of the supper, but religious receiuers of it.* 3. *That the lords supper is not to be celebrated, but in an assembly or congregation.* 4. *That the supper is a signe in respect of God.*\n\n*This is my body. This,* that is, this bread. Obiection. *Then should it haue been said,*[^10] 〈 in non-Latin alphabet 〉. Aunswere. 〈 in non-Latin alphabet 〉, is as much as if he had said, this thing which I haue in my hand.\n\nAnd that it is so to bee vnderstoode is prooued by these reasons, 1. *Christ tooke nothing but bread, hee brake bread, and gaue bread to his disciples to eate.* 2. Saint Paul saith expresly, *The bread which we breake, is it not the communion of the bodie of Christ?* 3. *Of the Wine it is said, This cup is the new testament.* Wherefore after the same manner is it saide, *This,* that is, this bread, is my bodie, that is, a signe of my bodie, which is broken and deliuered vnto death. Wherefore farre be it from vs, that we should say, that Christ took bread visiblie, and his bodie inuisiblie. It is to be obserued, that hee saith not, *Jn this is my bodie:* or, *this bread is my bodie inuisible:* but, *This bread is my bodie.*\n\n*Which for you;* My Disciples, that is, for your saluation.\n\n*Is broken.* Obiection. *But Christes bodie neither was, nor is broken.* Aunswere. Hee hath a respect to the signification, which the breaking of the breade did import. Nowe this breaking signifieth the paines, and renting of Christes bodie, and the violent sundering of his soule and bodie one from the other. For as the bread is broken and parted into diuers partes, so the soule and bodie of Christ were separated and parted from each other.\n\n*Do this.* That is, Being gathered & assembled together, take bread, giue thankes, distribute it. Hee vnderstandeth the whole action which hee commaundeth, and that to vs which beleeue, and not the Iewes, who were ready to crucifie him.\n\n*In remembraunce of me* That is. Thinking and meditating of my benefites, which I haue done for you, and which are by these rites recalled into your memory; and further verily feeling and finding in heart, that I giue you these my benefites: and therefore celebrating them by publique confession before God, and Angels, yea before men also, and so giuing me thankes for them. *This remembraunce* is the whole, whose partes are, the memory of christes benefites; faith, whereby we apply christ & his merit vnto vs; thankfulnesse, or publique confession of his benefits. Wherefore it followeth not, Christ did institute his supper for a remembraunce of him; therefore he did not institute it for confirmation of our faith. For this obiection is no lesse friuolous. than if I should say, The holy Ghost confirmeth our faith: Therefore the supper doth not. For, as it hath beene said before, the reason followeth not to the remoouing of the instrumentall cause, by the putting of the principall cause: as neither dooth it follow to the denial of a part, by the putting of the whole. For *Remembrance* compriseth the remembring of christes benefites, faith, and thanksgiuing. For by his sacramentes christ remembreth vs of himselfe, and his benefites, and by his sacraments he raiseth and establisheth in vs our trust and confidence in him. And further of that remembraunce of christes benefites, it must follow, that wee also yeelde thankes vnto him therefore publiquely.\n\n*This cup is the new testament.* Or, the couenant, as both the[^11] greeke, and[^12] Hebrue word admitteth. Now *it is called the new couenant,* that is, renewed, or (to speake it in a woord) fulfilled. And this new couenant is our reconciliation with God, the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled & finished, without any obseruation of the ceremonies of the old Passeouer. *The supper is called the new couenāt,* because it is a signe and a seale of this couenant, signing and sealing vnto vs our reconciliation with God, and our coniunction with Christ which is wrought by faith. Now *in calling the supper the new couenant,* first *he comprehendeth both the promise, and the condition which is expressed in the promise, namelie faith and repentance:* Whereof also it foloweth, that the supper was for this cause also instituted, that it might bee a bond to bind vs to lead a christian life. Secondly, *hee maketh an opposition betweene the new couenant, and that couenant which was the Passeouer, together with the rites thereof.* For *the supper* signified Christ offered. *The Passeouer* signified Christ who should bee offered. There is notwithstanding no small similitude and agreeing of both. For both signifie our reconciliation with God, and coniunction with Christ.\n\n*Js my bloud: which is shed for you for remission of sinnes.* The shedding of Christs bloud is the merite for which, beeing apprehended of vs by faith, we receiue remission of sinnes.\n\n*For as often as yee shall eate.* The supper therefore is often to be iterated and celebrated. 1. Because of the woordes of the institution. 2. In respect of the ende and purpose of the institution; because it must bee done in remembranuce of Christ.\n\n*Shewe the Lordes death.* That is, beleeue that Christ died, and that for you: and then, professe it also publiquely before all.\n\n*Till hee come.* Therefore it must bee obserued vnto the worlds end: neither is any other externall forme to be looked for vntill the day of iudgement.\n\nThe words of the institution, which haue beene hitherto expounded, may be made more plaine and cleare by these wordes of the Apostle. *The cup of blessing, which we blesse, is it not the communion of the bloude of Christ? The bread which wee breake, is it not the communion of the bodie of Christ? The cup of blessing:* that is, the cup of thankesgiuing, which is receiued namely to this end, that wee may yeeld thankes to Christ for his death and passion. *The communion of the bodie,* likewise, *the communion of the bloud,* is, to be made through faith partaker of Christ and all his benefites, the same spirit being in vs, which is in Christ, and woorking the same in vs, which he worketh in Christ. *Bread and wine is the communion,* that is, it is the signe of our communion with Christ. Now *our communion,* as the Apostle briefly declareth, *consisteth in this: that wee who are manie, are one bodie.* Whence it is most easie to collect, *that this communion is not a corporall eating.* For it is wrought onely by faith and the holy Ghost. Christ is the heade, and wee the members, and all wee, who are members, haue also a communion of all Christs benefites. Therefore the heade is common, the benefites common, and so the members also common among themselues; wherefore their loue and dilection is common and mutual.\n\nWe vnderstand nowe what is the true meaning of the words of the institution, especiallie of those about which is greatest cōtrouersy; which are these. *This is my body;* that is, (to repeat in few wordes the true sense of them) *This bread broken of me and giuen to you, is a signe of my bodie for your sakes rent and deliuered vnto death, and a certaine seale of your coniunction with me, so that he who beleeueth and eateth this bread, doth truelie and reallie after a sort eat my bodie.* This our iudgement and interpretation, or Christs rather, is most true, and vnto the truth of the Gospell most agreeable. Here especially resistaunce is made, and the greatest controuersie is about the word or vnderstanding of the word.\n\nFor our aduersaries vnderstand those wordes so, as they maintaine thereof to folow, *that Christes bodie is present and eaten corporallie.* But in the meane season they consider not that those wordes are sacramentallie to bee taken, or that the speech is sacramental, and therefore is not to be taken as proper and simple, as it shoulde bee, if thence were gathered, that the bread is changed into Christs bodie. Now to the signe here is attributed the name of the thing signified, both for the coniunction which the thing signified hath, in the right vse of the supper, with the signe, and also for the proportion which the signe hath with the thing signified.\n\nCome wee now to those arguments, whereby wee may confirme our interpretation and opinion to bee true. The arguments, which wee will vse, are of three sorts, such as are wont to bee also in like controuersies. 1. *Some are taken from the nature of the thing or subiect,* that is, by vnderstanding the speech as the thing it selfe doth beare and suffer. 2. *Some are drawen from an analogie of the articles of our faith,* or from a conference of places, or parts of christian doctrine: for the holy spirite is the spirite of truth. 3. *Some are taken from other like places of scripture,* where the same thing is deliuered in such words as are manifest, and whereof there is no controuersie.\n\n### The first sort of Arguments, which are taken from the nature of the sacraments\n\nThe verie manner and forme of speaking yeeldeth vs a firme and strong argument: Breade is the bodie of Christ: but bread is not in it owne proper substance his bodie: (for by reason hereof haue they inuented consubstantiation) therefore it is a figuratiue speeche, euen such a one as is vsual vnto sacraments, and is declared in the institution.\n\n*2* Sacraments confirme, exhibit, promise, seale no other thing than the woorde doth: In the woorde is promised no corporal eating. Therefore neither is anie such thing confirmed by the sacrament.\n\n*3* In all sacraments, when the names or properties of the things are attributed vnto the signes, there is not signified the corporal presence of the thing, but first, a similitude of the things with their signes, then a coniunction and vnion of the things with their signes in the right vse: but in this sacrament Christ attributeth the name of the thing, which is his bodie, to the signe: therefore there is not thereby signified a corporal presence of his bodie.\n\n*4* The communion of Christ, which is promised in his woorde and sacraments, is not corporal: but the communion of Christ, which is giuen in the supper, is the same with that which is giuen in the word and in all sacraments: therefore the communion of Christ in the supper is spiritual.\n\n*5* There is one and the same signification of all the Sacraments of the old and new testament. *This is manifest,* because in all the promises the same benefits are promised vnto vs, which are promised in the sacraments. The sacraments are the visible woorde; and the sacraments promise the same which doth the word. But in the Gospell is deliuered a communion which is wrought by faith. *That there is the same signification of the sacramentes of both Testaments, the Apostle sheweth, 1. Cor. 12.13.* By one spirite are wee all baptized into one bodie. *And 1. Cor. 10.2.3.* All were baptized vnto Moses in the cloude, and in the sea, and did all eate the same spiritual meate. *Obiection.* There is not the same thing signified of all sacramentes. For in baptisme, the thing is the washing by the bloud of Christ, in the supper, the bodie and bloud of Christ. *Aunswere. The thing is not diuers, because it is the same, to bee washed by the bloud of Christ, and to drink the bloud of christ. But the manner of signifiyng one and the same thing is diuers, that is, there is a diuers similitude of one and the same thing signified by the signes, or, one and the same thing hath a diuers similitude or proportion. Therefore as in baptisme so in circumcision likewise and the Passeouer is promised a spiritual thing, not a corporal: and so also here in the Lords supper.*\n\n*6* The nature of all sacraments is, that the signes bee vnderstood corporallie, that the things signified must be taken spiritually, and that the visible things be not the signified thinges, but onelie signes and pledges of them.\n\n*7* The conceit of a corporal presence of Christ vnder the bread is wholie different and diuers from the formal consideration of a sacrament. Therefore it is to be rejected. *The antecedent is proued:* because it cannot bee accounted either for the signe, or the thing signed. It is not the signe or sacrament because it is not obiect vnto the senses. And further, it hath no proportion or similitude with the thing, that is, with the spiritual eating. Neither can it be said to be the thing signed, seeing the scripture no where preacheth of an essentiall transfusion, and real commixtion of Christs flesh with our bodies, neither can there be anie, except wee entertaine the follies and dreames of Eutychians and Schuenkfeldians. For the sacraments testifie of those blessings onelie, and them onlie doe they seale vnto vs, which are conteined in the promise of the Gospel. Therefore no place is left for a substantial presence of the bodie in the bread, as being altogether fruitles and vnprofitable.\n\n*8* Sacramentes or signes ought to bee visible, so that it deserueth not *(saith Erasmus)* to be called a sacrament, which is not accomplished by an external signe. For to this end and vse are they giuen of god, that they may effectuallie shew as it were to our outward senses, that which is promised in the word, and performed by the holie Ghost in our hearts, that they may be visible testimonies & pledges of the promise of grace exhibited & applied. *Whence is that saying of Austin:* A sacrament is a visible woord: it is a visible forme of an inuisible grace. Therefore no thing or action, which is inuisible, insensible, and not natural, can make the nature or appellation of a sacrament. And consequentlie, they who wil haue christs flesh to be in, vnder, or with the bread, or wil haue the bread to be transubstantiated into his flesh, let them shew vs a visible and sensible eating of it in the supper, least they seeme to dissent from the auncient fathers.\n\n*9* There must bee an analogie and proportion betweene the signe or sacrament, and the thing signified, or the thing of the sacrament: for except the sacraments *(saith Austin)* had some similitude of those things whereof they are sacraments, they were not verilie anie sacraments. Nowe if christs flesh bee also a sacrament, and the thing of these sacraments bee inuisible grace: what proportion then and similitude shal there be between the two sacraments? But seeing there can be none, it foloweth that christs flesh may not be called a sacrament, as being no lesse the thing it selfe of the sacrament, than eternal saluation, signified, by way of proportion, by visible breade, as by a signe. Wherefore the sacramentall eating, which is done naturallie by the mouth, dooth not belong vnto the bodie of Christ considered by it selfe, in anie Physical or natural respect: because vnto this sacramental eating the external signes onelie are obiect in their own nature. *Saint Austin demaunding how bread is the bodie of Christ, and wine his bloud;* these *(saith he)* brethren are therefore called sacramentes, because in them, one thing is seene, and an other thing vnderstood. That which is seene, hath a corporall forme; that which is vnderstood, hath a spiritual fruite. If then thou wilt vnderstand the bodie of Christ, heare the Apostle speaking to the faithful: Ye are the bodie of Christ and his members. Jf then yee bee the bodie of Christ, and his members, your mysterie is set on the table, &c.\n\n*These are* the Argumentes deduced out of the nature of the thing or subiect, *which is, by vnderstanding the speech as the thing doth beare and permit.*\n\n### The second sort of arguments, which are deduced from the analogie of faith\n\n*Firme and strong reasons are drawen,* from the article which is concerning the truth of Christs humane nature.\n\n*1* Christ tooke a true humane nature, like vnto vs in all things, except sinne. This nature therefore cannot bee in moe places at one and the same time, and therefore neither can it be together in heauē & in the bread: because it is proper vnto the nature of God onely, to be at once in diuerse places. Christes body is finite, as being a true body: but it is now in heauen, as is proued out of the article of his ascension into heauen. Therefore Christs bodie is not in the bread. *Many abuse this argument, omitting the first ground which is altogether true and necessarie. For glorification doth not destroie or abolish the nature of his humane nature.* Handle me and see: for a spirit hath not flesh and bones, as yee see me haue. While they beheld him, he was taken vp. *3.* Jf the true and verie bodie of Christ be infinite, it is also inuisible and insensible. Therefore that which was seene, suffered and wrought on earth, was no true bodie, but apparent & phantastical: because it can not agree, no not to the Godhead it selfe, to bee at one time finite and infinite, sensible, and insensible: and so all those thinges, which are spoken of christ in the articles of our Beleefe should not haue beene done indeede, but onely should haue seemed and appeared to be done, & so we should remaine as yet in death.\n\n*2 There are good arguments also deriued* from the article which conteineth the communion of saints with christ. *1.* Such is the communion of saintes with Christ now, as it was of olde, & shall be hereafter, and such also is the communion of those saints which vse the sacrament, as of them who are by necessity excluded from it. But such a communion of saints with Christ is spirituall, *as the Apostle doth shew, 1.* Cor. *6.17.* Hee that is ioined vnto the Lorde is one spirit. *1. Joh. 4.13.* Hereby know we, that we dwel in him, and he in vs: because he hath giuen vs of his spirit. *John. 15.5.* He is the vine, we are the branches. *Ephes. 1.22. & 4.15. & 5.30.31.* He is the Bridegroome, and we with the whole Church are his spouse. *2* Such is our eating of Christ, as is his abiding in vs: but this is spirituall. *For that Christs abiding in vs is spirituall, is sufficientlie perceiued by this,* in that such is his abiding in vs, as is his Fathers. Jf anie man loue me, he will keepe my woord, and my Father will loue him, and we will come vnto him, and will dwell with him. *But how* doth the Father dwell in vs, *or abide with vs? Truely,* by his spirite. Therefore Christ also so abideth with vs, or dwelleth in vs. *3* Christ abideth in vs perpetually: Therefore that abiding or presence is not corporall; because as touching his humane nature, he saith, Me yee shall not haue alwaies. Therefore hee is not eaten of vs corporallie, nay hee cannot be eaten of vs corporallie, except he be in vs corporally, and that also perpetuallie.\n\n*3 Vnto the former may be adioined also argumentes taken* from the sacrifice and adoration: Wheresoeuer Christ is present corporallie, whether it be after a visible or inuisible manner, there he is to be adored, to wit, by our mindes and the motions of our bodies cōuerted & turned thither: But he is not to be adored in the supper. Therefore he is not present in the supper corporally. *That he is not to be adored in the supper, is easilie proued.* For it is neuer granted in the new testament, to tie & bind inuocation to anie certain place. *Joh. 4.21.* The houre commeth, when yee shal neither in this mountain, nor at Ierusalem worship the father. *Againe,* Jf christ be so be adored & worshipped in the supper, by our mindes and motions of bodie conuerted vnto the bread, that whole oblation & sacrifice should consist in the hands of sacrificing masse-Priests, because they offer the Son vnto the Father to obtain remission of sins; and so were his crucifieng to be reiterated.\n\n### The third sort of argumentes, which are drawen from like places of scripture, where namelie the same thing is deliuered in words, whereof there is no controuersie\n\n*1* COrporall eating is in expresse termes condemned by the holie Ghost. Jt is the spirite, *saith Christ,* that quickeneth, the flesh profiteth nothing: *By these woordes Christ expressely condemneth the corporal eating of his flesh, whether visible, or inuisible.*\n\n*2* The bread which we break *(saith the Apostle)* is the cōmunion of the body of christ. But this cōmuniō is spiritual: because when the same Apostle opposeth it to the communion of diuels (ye cānot, *saith he,* drink the cup of the Lord, and the cup of diuels: yee cannot be partakers of the lords table, and of the table of Diuels) by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper. And therefore there is no corporall eating of the body and bloude of christ in his supper.\n\n*3* Christ saith that the bread is his bodie: Therefore they tie not themselues to the verie woorde, who say that christs body is in the bread, vnder the bread, with the bread.\n\n*4* The cup is the new testament, that is, the cup is a signe of the new testament: for it cannot bee otherwise meant or taken. For the new testament is the seale of the promise, or the promise it self, but not the thing promised. *Likewise:* The cup is the communion of the bloud of christ: The bread is the communion of the body of christ: But this communion is a spirituall eating and drinking of the body and bloud of christ, *as is apparaunt by the wordes of the Apostle:* and the signes of that spiritual eating and drinking are bread and wine.\n\n*5 In the Euangelist,* To eat christ, which is the liuing bread which descended from heauen: *Likewise,* To eat Christs flesh, and to drinke his bloud, signifieth to beleeue in Christ. Therefore in the words of the institutiō it signifieth the same also: because christ doth not here otherwise expound them.\n\n*6* There are also the like places of scripture vttered sacramentally of other sacramentes, *which confirme also the truth and meaning of this: as,* Circumcision is the couenant: The lamb is the Passeouer; The leuitical sacrifices are said to be an expiation or doing away of sinne: The bloud of sacrifices is called the bloud of the couenant. Baptisme is the washing of the new birth: Therefore these woords also, This is my bodie, are in like sort sacramentally spoken.\n\n*7* Christ commaundeth his supper to bee celebrated, and the bread & wine to be eaten & drunken, in remembrance of him: but this remēbrance is chiefly performed by faith, not corporally. *Moreouer,* that, in memorial wherof we doe any thing, is not it selfe present, because we are not said to remember things that are present.\n\n*8* By one spirite are we al baptized into one bodie, whether we be Iewes or Grecians, whether we be bond or free: and haue been al made to drinke into one spirite. Wherefore after the same maner doe we al eate the same bread. *Which Paul also manifestly sheweth, affirming,* That al the Fathers did eate the same spirituall foode. That eating therefore is not corporall, whereby we are made partakers of the body and bloud of christ: otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ, as hauing not as yet taken flesh.\n\n*Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith, may be added testimonies of the fathers and the purer church, of al which we will at this present bring only that one notable saying of Macharius the Monke:* Bread and wine are a correspondent type of his flesh; and they who receiue the bread which is shewed, eate the flesh of Christ spirituallie.\n\n#### AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES\n\nNow it is easy to see what we are to thinke *of Transubstantiation;* euen that it is an impious inuention & deuise of the Papists: which also we wil shew and proue briefly by diuers reasons.\n\n1 *Paul calleth expressely that, which is taken, bread, both before & after the eating: Therefore that which is taken in the supper is not really the body.*\n\n2 *Christ brake bread: but hee did not then breake his body: Therefore the bread is not really his body.*\n\n3 *The Bread was not giuen for vs; But the body of christ was giuen for vs: Therefore the bread is not really Christs body.*\n\n4 *Christ willeth vs to take this sacrament, and to take bread and wine, in remembraunce of him. Therefore the bread is called the body of Christ, not reallie, but in that it is a memorial of his body, that is, the bread is a remembrauncer vnto vs of christs body, euen as also it is cōmanded in the words of the institution, Shew the Lords death til he come.*\n\n5 *The Analogie & proportion of the sign & the thing doth manifestly enough refel transubstantiatiō. For in euery sacrament ar these two, the sign, & the thing signified: but the sign should perish if the bread should be transubstantiated, that is, if there shold be a change of the bread into christs body: for so should remaine the thing signified onlie, and not the signe, & therefore no sacrament.*\n\nObiection. *But the Accidents of bread and wine, doe still remaine, as whitenesse, softnesse, and such like.* Aunswere. But so wil there not bee a proportion betweene the signe, and the thing signified, because accidents doe not nourish. You can not say, as the accidents of bread and wine nourish the body, so the body of Christ nourisheth my soule vnto euerlasting life And further also, the promise of God would by this meanes be made voide and frustrate. For God promised that hee would giue the Messias, not of the substaunce of wheat and wine, but of the seede of Dauid, Reply. *But we saie not that the bread and wine are conuerted into the substaunce of Christs bodie, but that the substaunce of the bread and wine vanisheth quite awaie, & in place thereof succeedeth the substance of the bodie and bloud of Christ.* Aunswere. Of this bread christ speaketh, That it is his body, and the same bread both before, and in, and after the administration of it, is called bread. Christ saith not, this which is vnder the forme *of bread,* is my body: but he saith, *this,* that is, this bread, *is my bodie.* And Paul saith, *The bread whith we breake, is the communion of the bodie of Christ:* And againe, *For we that are many, are one breade and one body.* Againe, *As often as yee shall eate this bread* &c. And a little after, *Whosoeuer shal eate this bread vnworthilie,* &c. Moreouer; *Let a man examine himselfe, and so let him eate of this bread.* Wherefore it is plaine and euident that the substaunce of bread and wine neither is changed, neither perisheth, neither lieth hid vnder a forme, but remaineth stil the same bread and the same wine.\n\nNowe that there is no transubstantiation or conuersion of the substaunce of the breade and wine into the bodie of Christ, is thus prooued. *If there bee anie transubstantiation, christes institution is peruerted: for it abolisheth and bringeth to nothing the substaunce of the bread, which is the verie thing, that in this ceremony is the body of christ.* For seing the bread is the body of Christ, then doubtlesse, if the bread remaine not, neither doth the bodie of christ remaine in the supper, and so christs woordes are no longer true, when hee saide that that bread is his bodie, and that wine his bloud. The Transubstantiaries, if they be demaunded, what thing it is that they call the bodie of christ in the supper; certainely they will not aunswere, it is bread: for they haue no bread left in the supper, because it is transubstantiated: but they will send vs to the very substance of christs body absolutely cōsidered, couered on the altar with the accidentes of bread. Wherefore all they er who obiect and present the bodie of christ, beeing considered by it selfe in it own proper matter and subiect, to the external actions of the supper. These and the former reasons refell *consubstantiation* also; wherefore neither wil we bring any moe reasons seuerally against it. Onely some certaine obiections of the Consubstantiaries themselues we will refute.\n\n### A refutation of obiections framed to confirme consubstantiation\n\n1 OBiection. *Christ said, This is my bodie. But Christ is true. Therefore we must beleeue him, setting apart all Philosophicall subtiltie and sharpenes, and so by consequent, bread is not a signe of his bodie.* Aunswere. Wee graunt their argument, if they prooue that Christ putteth this to bee his meaning, namely, that *Jn, Vnder, and With the bread,* is his bodie. Replie. *But it is said here, This is my bodie.* Aunswere. In other sacramentes also are the like speeches: as, The Paschal Lambe is called the Passeouer, Baptisme the washing of the newe-birth, Circumcision the couenant. Replie. *But we say not that the bread is the bodie of Christ reallie, as the Papists say, but that the bodie is in the bread.* Aunswere. But in this respect the Papists seeme more to keep *the word,* whom yet the Apostle expressely refuteth, calling it bread both before the eating, and in the eating, and after the eating. 2. It is no where saide either by Christ or by Saint Paul, *That the bodie of Christ is in the bread, vnder the bread, with the bread,* neither any where in scripture is this expressed. But the true sense and meaning of those wordes is expressed in the text it self: namely, that the bread is the bodie of Christ symbolically, that is, as a symbole or tokē of it. For in the text it is plainly said, *Do this in remembrance of me.* So Paul also *calleth the bread, the communion of the bodie of christ.* Wherefore the bread is the representing or symbolical & signifieng body of christ. The bread is a sign of christs bodie, but not a couert wherein his bodie it self remaineth.\n\n2 Obiection. *Christ is omnipotent. Therefore his bodie may be there, and so, because he said it, it is there.* Answere. The reason is of no force, which will conclude a thing to bee done, because it may bee done. Replie. *Whatsoeuer is at the right hand of God is euerie where.* Aunswere. It is false. For the sitting at the right hand of God signifieth the vnion of both natures in Christ, his power and rule, and excellencie of gifts. Now although he rule all thinges, yet is it not necessarie that hee shoulde bee present in bodie It is sufficient that his person is euery where, and is present in dignitie. As also hee sustained all thinges euen then, when hee hung on the Crosse, neither yet was his bodie euery where. Therefore to say, *that christ sitteth at the right hand of the Father,* signifieth that christ is the person by whom the Father mediately gouerneth & ruleth al things, especiallie the church. But no part of this *Sitting* is the *vbiquitie of christs bodie:* & it sufficeth that christs person is euery where.\n\n3 Obiection. *That which quickeneth and nourisheth vs, is receiued into vs, the bodie and bloud of christ doe quicken vs: therefore they are receiued into vs.* Aunswere. The Maior is but meere particular, and therefore false in general for not whatsoeuer quickeneth and nourisheth vs, must necessarily be receiued into vs. That only must be receiued into vs necessarily, which quickneth & nourisheth naturally, that is, by a ioint-touching of our bodie. This meate, which so nourisheth vs after a naturall manner, dooth not nourishe vs, except thereby the substaunce of our bodie bee increased. But wee speake farre otherwise of the nourishing of the soule, which is spirituall. Christes bodie doth not at all nourish vs naturally: for it doth not being receiued into vs quicken vs, by working in vs new corporal qualities, like as a medicine dooth: but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing; and accordingly as this manner of nourishing and quickening requireth, so receiue we christs bodie. *The maner whereby christs bodie and bloud nourisheth vs,* is, 1. *The respect of his merite.* For, for vs christs bodie is giuen, and his bloud shed for vs, and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs, as it is a merit deseruing for vs this blessing. 2. *His bodie and bloude quickeneth or nourisheth vs, when wee receiue that merite of christs bodie and bloud:* that is, when we beleeue with a true faith that for it wee shall haue eternall life. This faith resteth and hangeth on christ hanging on the Crosse, not corporallie dwelling in vs. 3. *It nourisheth vs, when the same spirite vniteth vs by faith vnto christ, and worketh the like in vs, which it doth in christ.* For except wee be graffed into christ, wee doe not please God. For hee will on that condition receiue vs, and pardon vs our sinnes. So that by faith through the working of the holy Ghost, we bee ioined with christ, and engraffed into him. Seeing then this is the maner, whereby the bodie and bloude of christ quicken and nourish vs, there is no need of any descending of the bodie and bloud of christ into our bodies.\n\n4 Obiection. *The eating of bread is done by the mouth: But the eating of the bodie is the eating of bread. Therefore the eating of the bodie is done by the mouth, and is corporall, when it is saide, Take and eate.* Aunswere. This eating, whereof mention is made heere, is perfourmed by the mouth, not simplie, but as concerning the signe. But it is not doone by the mouth, but is spirituall, as concerning the thing signified & spirituall. Reply. *This is my bodie, that is the inuisible bodie which J haue in my handes.* Aunswere. But the bodie is the thing signified and spirituall, other-wise there will bee no proportion betweene the signe and the thing signified. It followeth therefore that hee saieth, *The bread is my bodie:* So that *the bread* is that whereof the *bodie* is affirmed. For in this speech the thing signified is affirmed of the signe.\n\n5 Obiection. *The Wordes are not to bee changed. Christ vsed the woord, Js; Therefore there may not be put in place thereof the word, Signifieth.* Aunswere. The woords are not to bee changed into another sense, than God wil haue. But otherwise they are often to be changed: As when it is said, *Pluck out thine eie.* For woords are to bee vnderstoode according to the nature of thinges. Moreouer they themselues, who accuse vs of change, doe more make this chaunge and mutation than we. Reply. *The bodie of christ was broken and crucified for vs: not the signe of the bodie. Therefore the bread is the substantiall bodie of christ.* Answ. I grant: for the bread signifieth that very bodie, which was borne of Marie & crucified.\n\nQuestion. *Why then are the things signified attributed to the signes,*[^13] *and the signes called by their names, if neither consubstantiation, nor transubstantiation bee thereby signified?* Aunswere. There are two causes alleadged heereof: A similitude or likenesse, and a certainty. 1. The similitude or proportion of signes and the thing signified is, first: *As the bread and wine nourish our body, so the body and bloud of christ nourish vs vnto euerlasting life.* Secondly, *As the bread and wine are receiued by the mouth, so the body and bloud are receiued by faith.* Thirdly, *As the bread is eaten being broken, so the bodie of christ is receiued being sacrif ced and broken.* Fourthly, *As in corporall foode, is required an appetite vnto it, so also in this spiritual foode is required faith.* Fiftly, *As of many cornes is made one loafe, so are we being many made one bodie.* Wherefore by reason of this similitude of the signe and the thing signified, the thing signified is attributed vnto the signes. 2. *The certainty of the signes in the cause likewise why that is affirmed of the signes, which is proper vnto the thing signified. For the signes testifie that christes sacrifice is accomplished, and for our behoofe and commodity: because it is certainly and truly applied vnto vs.*\n\nHere last of al is to be obserued, that the eating of christs body dooth comprise and comprehend, 1. *Faith.* 2. *That by faith we are made partakers of christ,* that is, we are vnited vnto Christ, and our communion is wrought by faith: and the holy Ghost is the bond of this our vnion and coniunction with Christ. 3. *That wee are made partakers of Christs benefites, iustification, and remission of sinnes.* And this ensueth of that vnion of Christ with vs. 4. *Jt comprehendeth also the benefite of our regeneration, whereby we are made like and conformed vnto christ, because the same spirit dwelling in vs and in christ, worketh also the same things in vs.* This eating is easily collected, as out of many other places, so also out of this saieng of christ. *I am the liuing bread which commeth downe from heauen; if any man eate of this bread hee shall liue for euer. And the bread that I will giue, is my flesh, which I wil giue for the life of the world.*\n\n## 5 What is the difference betweene the Lords supper, and the popish Masse\n\nThis question is necessary, by reason of errours which haue crept into the church. It is otherwise demanded, *Why the Masse is to be abolished* But here this questiō is also conteined and comprehended: because these differences and contrarieties of the Lordes supper and the Masse, are the causes why the Masse is to bee abolished. First let vs speake a few woordes *of the name of the Masse,* or, *Missa. The word Missa seemeth to haue his name* from an ancient custome of Ecclesiastical rites & actions,[^14] in the end whereof leaue was giuen of departure to the Catechumenes, the possessed with spirites, and the excommunicated persons: and so *the woord Missa seemeth to be vsed, as it were a mission or sending awaie,* because it was the last part of diuine seruice. Others wil haue it to be so called *from a dimission, or from the manner of dimissing them;* because they were demised with these words, *Ite, Missa est,* that is, go, you may depart: or, as others interprete it, goe, now is the collection or alms, which they will haue to be called Missa, of the sending it in (as we may so speak) or throwing or casting it in for the poore. Some wil therefore haue it deriued from the Hebrue Masah, that is, tributes, which was wont to be paied of euery one. The word is found *Deut.* 16.10. *Missach, nidbath i•decha, A free gift of thine hand.* Nowe that offering was called so, beeing as it were a yearely tribute, which yet was no exaction, but giuen freely. Others interprete it to bee a sufficiency, which is, that there shoulde bee giuen so much as was sufficient, and perhaps this is the truer: because. *Deut.* 15. *The Lord commaunded the Jsraelites, that they shoulde open their hande vnto the poore, and should lend him sufficient for his neede.* This the Chaldee Paraphrast interpreteth to be *Missah.*\n\nHereof our men *thinke that it was called Missa, as if it were a tribute, and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead.* But this is not of any likelihood to be true. It is manifest indeede that the church hath borrowed some words from the Hebrews, as, *Satan, Osanna, Sabaot, Halleluia, Pascha,* and such like. But those words came not to the Latin church, but by the greeke church, and those woordes are found in the greeke testament, when first it was written in greeke. And therefore we haue no Hebrue woords deriued vnto our Church, which the greeke church had not before vs. If also wee will search the greeke Fathers, the woorde *Missa* will neuer be found to haue bin vsed by them. Therefore I think not that the woord *Missa* was taken from the Hebrewes. But *Missa,* which doubtlesse is a latin woorde by original,[^15] seemeth to haue beene taken from the Fathers, who vsed *Remissa,* for *Remissio,* as *Tertullian; We haue spoken,* saith he, *of*[^16] *remission of sinnes.* And *Cyprian: He that was to giue*[^17] *remission of sinnes, did not disdaine to bee baptized.* And againe hee vseth the same word: *Hee that blasphemeth against the holie ghost, hath not remission of sinnes.* Wherefore as they said *Remissa* for *Remissio,* so they seeme also to haue said *Missa* for *Missio.* And therefore they called that *Missa,* which was don after the missiō or sending away of the catechuments. We reiect both the name and the thing. *For this woorde dooth not agree vnto the Lords Supper;* because the Lords Supper hath nothing common and agreeing with the name of *Missa,* albeit it was vsed of the auncient writers. Moreouer *we haue no need of this name.* For we haue other words for this pvrpose most conuenient and agreeable.\n\n[^18]NOW let vs see *the differences of the Supper & the Masse,* & those most contrarie one to another, & such as in respect whereof the Masse ought to be abolished.\n\n1 *The Popish Masse is a manifold, chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people, and addeth manie toies, when as notwithstanding no creature hath anie power to institute anie sacraments, or to change or abolish the constitutions and ordinances of God.*\n\n2 *The Masse transformeth the signe into the thing signified. For it denieth that there is anie breade and wine remaining; but saith, it is the flesh and bloud of Christ substantiallie, which is flat repugnant to the nature of the Lords supper.*\n\n3 *In the Masse the Papists make other heauenlie gifts to be, than which are found in the word and other sacraments, or in the promise annexed vnto them. As where the Masse-Priestes faigne that the Masse doth merite, euen by the work it selfe wrought, that is through the external rite and action, both for him that celebrateth, and for others, not onelie remission of sinnes, but the healing also of men, oxen, swine, and cattle diseased. and so withall they coine this too, that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration. Likewise they wil haue other things to be in the Masse, than are in anie sacrament, which is the very carnal descending & abiding of Christs bodie therein, which is contrarie to the nature of al sacraments.*\n\n4 *The Masse is repugnant to the sacrifice of Christ: the supper confirmeth and testifieth that we are iustified, for the alone sacrifice of Christ wrought and finished on the Crosse: but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices:* this is their treading and trampling Christs bloud vnder foote, when they say it hath not merited perfect remission of our sinnes. Obiection. *The Masse is called a sacrifice of the Papistes, and likewise the supper is called a sacrifice by the Fathers: therefore the Fathers were Papists.* Auns. The Papists call the M sse a propitiatorie sacrifice. The fathers cal the supper a sacrifice, and so it is, but an *Eucharistical* or thankesgiuing sacrifice. Againe, it is euen that same sacrifice which Christ offered, in such sort, as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice, whereby is obtained remission of sinnes. Nowe it is one thing for the same sacrifice to bee often offered: and an other thing for one sacrifice to bee once offered, and that sufficient to take away all sinnes. This sacrifice alone is sufficient for remission of sinnes, and, this sacrifice with others is offered for sinnes; these speeches are contradictorie.\n\n5 *The Masse is repugnant to Christes Priesthoode▪* because hee is the onely high Priest who hath power to offer himselfe. The Pope with his companions most impudently pulleth this honor to himselfe. For these deceiuers and lying men feigne with great contumely and despite to christ, that they offer again christ vnto the Father, and that they alone are worthy men to offer christ vnto his Father: when yet no man, no Angel, neither any creature is of that dignity and worthines, as that hee may sacrifice the sonne of God. For the Priest is abooue the sacrifice: they therefore who will bee the Priestes to offer christ, mount and lift themselues aboue him. Obiection. *The Priests saie not, but offer onelie and present the sonne vnto the father, that for his sake he may remit vs our sinnes, and so they onelie applie that one and onelie sacrifice of christ.* Aunswere. It is inough that they say, *that they offer Christ with their hands.* For it remaineth that they make themselues Priests. Neither is it materiall, that they deny that they slay Christ. Many thinges were offered of olde by the Priests, which were not slaine, neither were of that qualitie, but were onely offered, as cakes, & liquid offrings, & burnt offrings, & such like. The Iewes indeede slew Christ, but they did not sacrifice him: but Christ himselfe was willingly slaine, & therefore sacrificed himselfe. *Heb.* 9.14. *Christ through the eternal spirite offered himselfe without spot to God:* and verily hee offered himselfe once a sacrifice vnto his father for vs. *Heb.* 9.28. *Christ was once offered to take away the sinnes of manie; and to them that looke for him shall hee appeare the second time without sinne vnto saluation.* Heb. 10.12. *Christ after he had offered one sacrifice for sinnes, sitteth for euer at the right hand of God.* Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse.\n\n6 *The Masse is repugnant to the doctrine of grace and iustification, which teacheth, that in this life onelie is the time of obteining fauour, by faith alone, for the onelie merite of christ.* The papists neglecting faith, which they haue no knowledge of, & reiecting Christs merit, substitute in place thereof this idolatrous inuention. For *through and for this sacrifice of the Masse, and so for this worke (as they speake) wrought, they maintaine that the dead also obtaine remission of sinnes.*\n\n7 *The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ, concerning his true ascension into heauen, and his returning from thence, at the day of iudgement. For they make a corporal presence of christ in the Masse, saying that christ is inuisible present vnder the forme of breade and wine, the substance of the bread and wine beeing abolished, as often as the Masse is celebrated,* and this presence of Christ is corporal, when the accidents onely of the signe remaine. *Jt is contrarie also to the nature of sacraments,* which permitteth not the substance of the signs to be abolished, neither requireth any naturall connexion of the signes and things: and therefore neither is it required in the Supper, which leadeth vs to christ crucified; and raigning in heauen, and from thence communicating himselfe vnto vs.\n\n8 *The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention, which is, that Christes bodie doth descend into our bodies, and remaineth as long within our bodies as the formes remaine of bread and wine. But the supper reacheth that wee are made members of Christ by the holy gh st. and ingraffed into him.*\n\n9 *The Masse is repugnaunt to the true worship of God, because it maketh Christ to be there corporally present, & so by consequent there to bee worshipped.* Euen as of ould before his ascension it was not onely lawful, but in duty required; that Christ should be worshipped in whatsoeuer place hee was, and so also did his Disciples alwaies worship him, when he was present, as also when he ascended from them: but after his ascension they did not from that time adore & worship him, turning vnto any one particular place more than other. Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing, whereunto christ himselfe by expresse word hath not tied it; *they professe them selues to be idolaters,* and doe no lesse absurdly and impiously in this, than if they should worship Christ at a wal, or if they should worship a piller falling downe before it. Which we prooue, 1. *Because no creature hath power to ty the woorshippe of God to anie thing or place, wherein God hath not commaunded by expresse word himselfe to be worshipped, and wherein God hath not promised to hear vs.* And hereby is the cause of that difference plainly scene, *why the Jewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God, and were by promise from him assured to bee head: but worshipping in Dan, and in Bethel, and in the high places, and in the temple of Samaria, were idolaters not knowing what they worshipped.* Ioh. 4 22. *Yee worship that which yee knowe not: we worship that which we know: for saluation is of the Jewes:* and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. *Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie, and spiritual worship onlie required, stirred and kindled by the holy ghost, and doone with a true faith, and knowledge of God* Ioh. 4.21. *The houre commeth, when ye shal neither in this mountaine, nor at Jerusalem worship the Father.* In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth. Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse, or in the breade and wine. For this being but, that christ is in bodie present in the bread (whether it be said to be done by transubstantiation, or by consubstantiation) the popish adoration standeth fast: and of the contrarie side the presence of Christs body in the breade is taken away, if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine. Now withall wee are here to obserue, *What it is, to worship christ in the bread, namelie, to direct our worshippe in soule, minde, cogitation, and, as much as may be, in the motion of our bodies to the place in which the bread is, and turning thereto to yeelde reuerence vnto christ, as if hee were present there m re than else-where.* So of olde *they worshipped God at the Arke,* turning thereto with their mindes, and as much as might be, with their external grace and inclination of bodie.\n\n1 OBiection. *The Masse is an application of Christes sacrifice: Therefore it is not to be taken away.* Aunsw. I denie the Antecedent: because wee applie Christs merit by faith onely. Obiect. 2. *There must bee a perpetuall sacrifice in the Church, because Jsai foretold, that it should bee from sabbath to sabbath.* Aunswere. There must indeed be a perpetuall sacrifice in the church, which is the sacrifice of thankes-giuing. 1. *Because it is a remembraunce of Christes sacrifice.* 2. *Because almes were giuen in the primitiue church, after the supper was ended, which were a sacrifice.* 3. *The supper also is an Eucharistical or thankesgiuing sacrifice.* For a propitiatory sacrifice, the Fathers neuer dreamt of.\n\n## 6 What is the right and lawful vse of the supper\n\nThe right and lawfull vse of the supper consisteth in three thinges. 1. *When the rites and ceremonies instituted of CHRIST, are reteined and obserued; yet so that they bee not obserued of one or two priuatelie: but that in a conuenient and lawfull assemblie of the church the breade be broken, distributed, and receiued: and the wine giuen to all that communicate in remembrance of Christes death,* that is, for confirmation of their faith, and to shew their thankefulnesse. 2. *When the rites are obserued of those persons, for whome Christ did institute them;* that is, when the bread and wine is distributed and receiued of others, of whom the Lorde woulde haue it receiued, namely, not of his enemies, but of his Disciples, which are the faithful. For the obseruing of the rite without faith and repentance, is not the vse, but the abuse of it. 3. *When the supper is receiued for the right end, which is, in commemoration and remembraunce of the Lordes death.*\n\n## 7 What the wicked receiue in the Lords supper\n\nThe wicked receiue. 1. *The bare signes onely, namely bread and wine.* 2. *They receiue those signes to their condemnation, or they eate their owne dannation. Nowe to eate damnation, is, through incredulitie & abusing of the sacrament to be abalienated and repelled from christ and al his blessinges:* or, *through abusing of the sacrament being receiued without faith & repentance, grieuously to offend God, and so to draw vpon themselues temporal and euerlasting punishmentes, except they repent.* Contrariwise, *to eate christ, is, through faith to bee made partaker of his merite, efficacie, and benefites. For no man can eate christ, and not withall be made by faith partaker of his merite, efficacie, and giftes.* No man therefore can both eate Christ, and withall eate his owne damnation: and therefore false is their obiection, who say thus: *The wicked eate damnation vnto themselues: Therefore they eate Christ.* Reply. *But why eat the wicked damnation vnto themselues, seeing it is a good worke to receiue the sacramentes?* Aunswere. It is a good work by it selfe, but not vnto the wicked. The receiuing of the sacramentes is a good worke, when the true and right vse is adioined: otherwise it is made not a commaunded, but a forbidden work, as also God saith: *He that killeth a bullocke is as if he slue a man.* So Paul: *If thou be a transgressour of the Law, thy circumcision is made vncircumcision.*\n\nNow for these causes the wicked eate vnto themselues,[^19] and drawe on themselues damnation. 1. *Because they profane the signes, and by consequent the thing signified, by laieng holde on those thinges, which were not instituted for them, but for the Disciples of Christ.* 2. *Because they profane the couenaunt and testament of God, by taking vnto themselues the signes and tokens of the couenaunt.* They wil seeme to be in league with GOD, when as they are in league with the Diuell, and not with God, whom by this meanes they would make the Father of the wicked. 3. *Because they tread vnder foote the bloude of Christ.* His benefits indeed are offered vnto them, but they receiue them not with faith, and so mock God, while they professe that they receiue the benefites of Christ, when as they doe or mind nothing lesse, and adde this new offence to their other sinnes. 4. *Because they condemne themselues by their owne iudgement.* For approching vnto the Lords table they professe that they accept of this doctrine, and doe beleeue no saluation to be without Christ: & yet in the mean season are conscious vnto themselues, that they are hypocrites, and so condemne themselues.\n\n## 8 Who ought to approch and be admitted vnto the supper\n\nThis question also conteineth two seuerall partes in it; vnto which wee are seuerally to aunswere. In the former part is demanded, *who ought to approch vnto the supper:* In the latter, *who ought to bee admitted.* And this latter part is larger and more generall, because not the godly onely, but hypocrites also, who are not yet knowen to bee such, are to be admitted vnto the supper.\n\n[^20]First then is to bee considered, *who ought to approch thither.* They onely ought to approche vnto the supper, *who liue in true faith and repentance, and so who haue faith and repentance not in possibilitie onelie, but also actuallie:* whereby this obiection is refuted, *that Jnfants haue faith, and therefore ought to approche vnto the Lords Supper.* For they ought not to come in respect of this circumstance, which is adioined in the institution of the Supper,[^21] *Shewe the death of the Lord:* Likewise, *Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup.*\n\nWherefore we vnderstand in this place an actual faith, which is a knowledge, confidence, beginning of obedience and a serious and earnest purpose to liue well. But Infants haue faith onely potentiallie and in possibility, not actually: they haue an inclination onelie to faith; or they haue faith onely by inclination, but they haue not an actuall faith.[^22] Furthermore, *that it is not lawfull for the wicked to approch vnto the Supper,* it is manifest: *For the sacraments are instituted only for the faithful & those which are cōuerted, to seal to thē the promise, & to confirm their faith. The Word notwithstanding is common to the conuerted and vnconuerted, that the conuerted may heare it, and bee confirmed by it; and that the vnconuerted also may heare it, and thereby bee conuerted.* Wherefore from the nature and subiect of sacramentes is drawen this demonstratiue proofe: *What God hath instituted for his houshold and children, that hypocrites and aliants from the Church ought not to receiue.* Moreouer Paul also interdicteth all the wicked without any exception from comming vnto this holy supper, by woordes authentique; in which namely hee commaundeth, *that euerie man trie and examine himselfe, and so eate of that bread, & drinke of that cup. But to examine himself, is to trie whether he hath faith and repentance. Wherefore he will haue him to come, who hath these things in him.* But how shall a man know that he hath these things? 1. *By a purpose and desire to obey god according to al the commandements of God.* 2. *By a confidence & tranquillity of conscience. Hope maketh not ashamed: because the loue of God is shed abroad in our harts by the holie ghost, which is giuen to vs.* 3. *By effects, as by the beginning of inward & outward obedience.* Vnto these may be adioined also generall testimonies, whereby vnbeleeuers are forbidden to come to the Supper. As *Mat.* 5.24. *Leaue there thine offring before the altar: first be reconciled to thy brother, & then come & offer thy gift.* Likewise, 66.3. *He that killeth a Bullocke is as if he slew a man.*\n\n### The second part of the former question is, Who ought to bee admitted vnto the Lords Supper\n\nThey are to be admitted of the Church, *who in woords & deedes professe true repentance: they also who expresse & shew a profession of faith & repentance in the actions of their life, are to be admitted:* but not they, whosoeuer simplie doe auouch that they beleeue all things. For he that saith he beleeueth and hath not woorkes, is a lier, and denieth indeede that which he affirmeth in words, according to that of the Apostle: *They professe that they knowe God, but by woorkes they denie him, and are abhominable, and disobedient, and to euerie good work reprobate.* So saint Iames also sheweth, *That faith which is without workes, is dead.* The reasons, why they are to be admitted onely, who both by their confession and life professe faith and repentance, are these, 1. *Because the church shoulde prophane Gods couenant if it shoulde admit vnbeleeuers and men impenitent.* For he that dooth a thing, and he that consenteth vnto it, are both obnoxious to the same lawe. *To prophane the couenaunt of God,* is, to commend and acknowledge them for the confederates or friends and fellowes of God, who are Gods enimies, and so to make God such a one, as hath entered a couenaunt and is in league with hypocrites and wicked men. *Now the couenaunt of God is two waies prophaned, namelie as well by communicating and imparting the signes of the couenaunt to them vnto whom God promiseth nothing, as by receiuing and vsing the signes without faith and repentance.* For not onely they prophane the couenant, who being as yet impenitent; take the signes of the couenant vnto them, but they also, who wittingly and willingly giue the signs vnto those, whom god hath shut from his couenant. They make therefore God a felowe & friend of the wicked, & the son of the diuell the son of God, whosoeuer reach the signes vnto the wicked. Obiect. *Hee that giueth to him that abuseth it, sinneth. The church giueth the supper vnto hypocrits which abuse it. Therefore the church sinneth.* Ans. He that giueth the supper to one which abuseth it, sinneth, if he wittingly & willingly doth it: otherwise he sinneth not, but they who abuse the supper purchase damnation to thēselues. But the godly are not made partakers of that prophanation of the couenant prophaned by the wicked, if they knowe not the wicked approching vnto the supper, neither doe willingly admit the wicked. Reply. *If they sinne, who giue the supper wittinglie to him that abuseth it, then dooth the Minister also sinne, if he distribute it vnto such a one, where yet there is no sentence passed of excommunication.* Aunswere. True; if hee doe it willingly: but if the church proceed not against such a man, and the minister notwithstanding be instant vpon the Church, and doe his duetie, he is blamelesse, and the sinne shall lie on others, euen on the Church. 2. *They are not to bee admitted to the supper, who professe not faith and repentaunce both in life and confession; because if such should be admitted, the church should stir vp the anger of God against her selfe; as of whom wittinglie and willinglie this shoulde bee committed.* Nowe that by this meanes the wrath of God is stirred vp against the church; the Apostle sufficiently witnesseth, saying: *For this cause manie are weake and sicke among you, and manie sleepe. For if wee woulde iudge our selues, we should not bee iudged.* God therefore is angrie with the consenters, & so punisheth them, because he punisheth the wicked whom they cōsenting thereto admitted: for by both the supper of the Lorde is alike prophaned. 3. *Christ hath cōmanded that the wicked be not admitted.* And if any denie that any such cōmandment is extant, yet the substance & tenor of the commandement shalbe easily prooued. For christ instituted his supper for his disciples, & to thē alone he said, *I haue earnestlie desired to eate this Passeouer with you. Take this and part it among you. This is my bodie, which is giuen for you. This cup is the new testament in my bloud, which is shed for you.* Wherefore the supper was instituted for Christes disciples onely; all others, for whom Christ died not, are excluded. But yet for all this, those hypocrites are to bee admitted together with the godly vnto the supper, who are not as yet manifested, because they professe in confession and outward actions faith and repentance. But none ought to approch thither, but true beleeuers. For these onely excepted, all others, yea euen those hypocrites, which are not as yet manifested, eate and drinke vnto themselues damnation, and prophane the Lords sacred Supper. Obiection. *They then who auoide the prophaning of the Lords Supper, doe well: but they who refraine from the Lordes supper in respect of some hatred they beare to others, or for some other sinnes, auoide the prophaning of the supper. Therefore they doe well* Answere. They who auoid the prophaning of the supper doe well, if they auoid it in such sort as they ought, namely by repenting themselues of those sinnes which haue been the causes of their refraining.\n\n#### CERTAINE CONCLVSIONS OF THE SVPPER\n\n*1* THE other sacrament of the new testament is called, *the supper of the Lord:* not as if it were necessarie that the church should celebrate it in the Euening or vsuall time of supper: but because it was instituted of Christ in that supper which he last had with his Disciples before his death. *It is called the table of the Lord,* because Christ dooth feede vs in it. *It is called, the sacrament* of the bodie and bloud of christ: because these are communicated and imparted vnto vs in it. *It is called the Eucharist,* because in it are giuen solemne thankes vnto Christ for his death and benefites. *It is called Synaxis, or the conuent,* because it ought to be celebrated in the conuents and assemblies of the church. *It is called also of the auncient a sacrifice,* because it is a representation of the propitiatory sacrifice accomplished by Christ on the crosse, and a thankes-giuing, or Eucharistical sacrifice for the same. There is a third reason also why they called it a sacrifice: because the ancient were wont themselues to confer bread vnto it: & therefore were they said to offer, that is, to conferre and giue in seuerall bread to that vse.\n\n*2* The supper of the lord is a sacrament of the new testament, wherein according to the commandement of Christ, bread and wine is distributed and receiued, in the assemblie of the faithfull, in remembraunce of christ: which is, that christ might testifie vnto vs, that hee feedeth vs, with his body and bloud deliuered and shed for vs, vnto eternal life; and that we also might for these his benefites giue solemne thankes vnto him.\n\n*3 The first and principal end and vse of the Lords supper* is, that Christ might therein testifie vnto vs, that hee died for vs, and dooth feede vs with his bloude and body vnto euerlasting life, that so by this testification hee might cherish and encrease in vs our faith, and so consequently this spirituall foode and nourishment. *The second end* is thankes-giuing, for these benefites of Christ, and our publique and solemne profession of them, and our duty towards christ. *The third* is, the distinguishing of the church from other sectes. *The fourth:* That it might be a bond of mutual loue and dilection. *The fift;* That it might be a bond of our assemblies and meetinges.\n\n*4* That first ende and vse, which is the confirmation of our faith in Christ, the supper of the Lord hereof hath, because Christ himselfe giueth this bread and drink by the hands of his ministers to be a memorial of him; that is, to admonish and put vs in remembraunce by this signe as by his visible word, that he died for vs, and is the foode of eternall life vnto vs, while hee maketh vs his members: both because he hath annexed a promise to this rite, that hee wil feede those, who eate this bread in remembraunce of him, with his owne bodie and bloud, when he saith, This my body: and also because the holy ghost doth by this visible testimony moue our minds and harts more firmely to beleeue the promise of the gospel.\n\n*5* There is then in the Lords supper a double meat and drink, one externall, visible, terrene, namely bread and wine: and another internall. There is also a double eating and receiuing: an external, and signifieng, which is the corporall receiuing of the bread and wine, that is, which is perfourmed by the handes, mouth, and senses of the bodie: and an internal, inuisible, and signified, which is the fruition of Christes death, and a spirituall engraffing into Christes bodie: that is, which is not perfourmed by the handes, and mouth of the bodie, but by the spirite and faith. Lastly there is a double administer and dispenser of this meat and drinke; an externall, of the externall, which is the minister of the church deliuering vs by his hand bread and wine: and an internal of the internal meate, which is Christ himselfe feeding vs by his body and bloud.\n\n*6* Not the body and bloud of Christ, but the bread and wine are the signes which serue for confirmation of our faith: for the bodie and bloud of Christ are receiued, that we may liue for euer. But the bread and wine are receiued, that wee maie bee confirmed and assured of that heauenlie foode, and dailie more and more enioie it.\n\n*7* Neither is the bread changed into the bodie of Christ, nor the wine into the bloud of Christ: neither doth the bodie and bloud of Christ succeed in their place, they beeing abolished: neither is Christs body substantially present in the bread, or vnder the bread, or where the bread is: but in the right vse of the Lords supper, the holy Ghost vseth this Symbole, as an instrument, to stirre vp faith in vs, by which he more and more dwelleth in vs, engraffeth vs into Christ, and maketh vs thorough him to bee iust and righteous, and to draw eternal life from him.\n\n*8* Now when Christ saith, This, that is, this bread, is my body, and, This cup is my bloud, the speech is sacramental or metonymical, because the name of the thing signified is attributed to the sign it selfe: that is, it is meant, that the bread is the sacrament or signe of his bodie and doth represent him, and dooth testifie that Christes bodie is offered for vs on the crosse, and is giuen vnto vs to be the foode of eternal life, and therefore is the instrument of the holie Ghost to maintaine and encrease this food in vs, as Saint Paul saith, *1. Corinth. 10.* The bread is the communion of the bodie of Christ, that is, it is that thing, by which wee are made partakers of christs bodie. And elsewhere hee saith: We haue been al made to drink into one spirit. The same is the meaning also: when it is said, that the bread is called christes bodie, for a similitude which the thing signified hath with the signe, namely, in that christes body nourisheth the spirituall life as breade dooth the corporall life: and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament. And this is the sacramental vnion of the bread which is shewed by a sacramental kinde of speaking▪ but no such locall coniunction, which is by some imagined.\n\n*9* As therefore the body of christ signifieth both his proper and natural bodie, and his sacramental bodie, which is the bread of the Eucharist: so the eating of Christes body is of two sorts; one sacramental of the signe, to wit, the externall and corporall receiuing of the bread and wine: the other reall or spirituall, which is the receiuing of christs very body it selfe. And to beleeue in christ dwelling in vs by faith, is, by the vertue & operatiō of the holy ghost to be engraffed into his bodie, as members to the head, & branches into the vine: and so to bee made partakers of the frutie of the death and life of christ. Whence it is apparant that they are falsly accused who thus teach, as if they made either the bare signes onely to be in the Lords Supper, or a participation of christes death onelie, or of his benefits, or of the holy Ghost, excluding the true, reall, & spirituall communion of the very body of Christ it selfe.\n\n*10* Now the right vse of the Supper is, when the faithfull obserue this rite instituted by Christ, in remembraunce of Christ: that is, to the stirring and raising vp of their faith and thankefulnesse.\n\n*11* As in this right vse the bodie of Christ is sacramentallie eaten: so also without this vse, (as by vnbeleeuers and hypocrites) it is eaten sacramentally indeede, but not reallie, that is, the sacramental Symboles or signes bread and wine are receiued, but not the thinges themselues of the sacrament, to wit, the bodie and bloud of Christ.\n\n*12* This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons. All those places of Scripture confirme it, which speake of the Lords supper; and Christ, calling not anie inuisible thing in the bread▪ but the verie visible and broken bread it selfe his bodie deliuered or broken for vs: which whereas it cannot bee meant properlie, himselfe addeth an exposition, that that bread is truely receiued in remembraunce of him; which is as if he had said, That the bread is a sacrament of his bodie. So likewise he saith, the supper is the new testament, which is spirituall, one, and euerlasting. And Paul saith it is the communion of the bodie and bloud of Christ, because al the faithful are one bodie in christ; who cannot stand together with the communion of Diuels. Likewise, he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper. Moreouer the whole doctrine and nature of sacramentes confirme the same, all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith, which the word or promise of the Gospel declareth vnto the eares. Therefore they are called by the names of the thinges signified, and in their right vse haue the receiuing of the thinges adioined vnto them. The Articles also of our faith confirme it, which teach that christs bodie is a true humane bodie, not present at once in manie places, as being now receiued into heauen, and there to remain, vntil the Lorde returne to iudgement; and further that the communion of Saintes with christ is wrought by the holie Ghost, not by anie entraunce of christs bodie into the bodies of men. Wherefore this sentence and doctrine is of all the purer antiquitie of the church with most great and manifest consent held and professed.\n\n*13* The Supper of the Lord differeth from Baptisme, *1.* Jn the Rite and manner of signifieng, because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ, and our societie & fellowship with christ in his afflictions and glorification. But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes, and our selues engraffed into Christ to become his members. *2.* They differ in their speciall vse, because Baptisme is the testimonie of our regeneration, and of the couenant made betweene vs and God, and of our receiuing into the Church: But the Lords supper testifieth that wee are euer to bee nourished by Christ remaining in vs, and that the couenant made betweene God and vs shall euer be established and ratified vnto vs, and that we for euer shall abide in the church and bodie of Christ. *3.* They differ in the persons, to whom they are to be giuen. Baptisme is giuen to all those, who are to bee accounted for members of the church, whether they be of yeares and vnderstanding, or infants. The Lords Supper is to bee giuen to them onely, who are able to vnderstand, and celebrate the benefits of christ, and to examine themselues. *4.* They differ in the often celebrating of them. Baptisme is to bee receiued but once onely, because the couenant of God being once made is alwaies firme and of force to the penitent: But the Supper is often to bee receiued, because an often renewing and recalling of that couenant to our remembrance, is necessarie for our faith. *5.* They differ in the order which is to bee obserued in vse of them. Because Baptisme is to bee giuen before the Supper, and the supper may not be giuen vnto any except hee be first baptised.\n\n*14* They come worthily to the Lords Supper, who examin themselues, that is, are endewed with true faith and repentance. They who finde not this in themselues, ought neither to come without it, least they eate and drink their owne iudgement; nor to differ repentance wherewith they should come, least they draw vpon themselues hardnes of hart and eternal pains.\n\n*15* The church ought to admit all those vnto it who professe themselues to embrace the ground and foundation of christian doctrine, and to haue a purpose to obey it: but those must bee repelled, who wil not desist either from their errors and blasphemies, or from manifest sinnes against their conscience, beeing admonished by the church and conuicted of error.\n\n*16* The Pope hath corruptlie taken awaie the breaking of the bread from the rite of the supper, and bereaued the people of the vse of the cup: Corruptly also hath hee deformed the supper of the Lord, with adding so manie ceremonies not deliuered by the Apostles, into a theatricall or pageant-like Masse, that is, into a Iewish superstitiō & stagelike rounds & conueiances. But more wicked & idolatrous inuentions are these: That the Masse is a propitiatory sacrifice, wherein christ is offered by the Masse-priests for the quick and dead, and is by the force of consecration substantiallie present and abideth so long as those formes of bread and wine remaine vncorrupted, and further, dooth bestow the grace of God and other benefits vpon them for whom he is offered; of whom also he is eaten with the mouth of their body, yea though they haue no good inward motion in them: and lastly is, being treasured and laid vp and carried about vnder those formes, to be worshipped. Jn respect of these foule monsters, it is necessary that the Masse be quite and cleane abolished out of the christian church. In summe they are these, *1.* Transubstantiation. *2.* Bread-worship. *3.* Sacrifice. *4.* Maiming of Christes Supper.\n\n#### THE APPENDIX OR ADDITION ADIOINING VNTO THE FORMER TREAtise of the Supper\n\n#### Certaine principal arguments of the Consubstantiaries against the syncere doctrine of the Lordes Supper, & the Sacramentaries, as they cal them: together with a refutation of them\n\n1 *THE errours of the Sacramentaries* (say they) *are, that there are but bare signes and Symboles onelie in the supper.* Answere. We teach that the things signified are together with the signes, in the right vse, exhited and communicated, albeit not corporally, but in such sort as is agreeable vnto sacramentes. 2. *The Sacramentaries saie, That christ is present onlie according to his power and efficacie.* Aunswere. Wee teach that he is present and vnited with vs by the holy Ghost, albeit his bodie bee farre absent from vs: like as whole Christ also is present with his ministerie, though diuerslie according to the one nature. 3. *The Sacramentaries,* say they, *affirme that an imaginarie, figuratiue or spiritual bodie of christ is present, not his essentiall bodie.* Answere. Wee neuer spoke of an imaginarie bodie, but of the true flesh of Christ, which is present with vs, although it remaine in heauen. Moreouer wee say that wee receiue the bread and the body, but both after a maner proper to ech. 4. *The Sacramentaries,* saie they, *affirme, that the true bodie of Christ, which hung on the crosse, and his verie bloud which was shed for vs, is distributed, but is spirituallie receiued of those onelie who are worthy receiuers; as for the vnworthy, they receiue nothing besides the bare signes vnto their condemnation.* Aunswere. Al this wee graunt, as beeing agreeable vnto the woorde of God, the nature of sacraments, the analogy of faith, & the communion of the faithful.\n\n#### Certaine arguments of the Consubstantiaries, whereby they goe about to ouerthrow our doctrine of the Lords Supper: together with the refutations of them\n\n1 *THE words of the institution are open and plain, This my bodie, this is my bloud.* Answere. They alleadge these woordes against them-selues. For they saie, *That the bodie of Christ is receiued reallie in, vnder, with the bread:* when christ saith, *that the very bread is his body.* Wherefore they doe a double iniury vnto the church: first, while they thrust vpon the church their owne words for Christs. Secondly, while they imagine that the church perceiueth not these speeches to be diuerse, *In the bread is my body,* and, *The bread is my bodie.* They accuse Christ also for a lier: for they deny that the bread is his body, but that his body is in the bread. Let them looke therefore vnto it, how they wil aunswere Christ at the last iudgement for this blasphemy and reproch. The Papistes also doe more retaine the very words of Christ. But these retaine not the woord, but follow the sense and meaning. We must see therfore which part followeth it. Ours shal be prooued in the end. Replie. *Christ addeth an exposition of his minde, Which is giuen for you,* and, *Which is shed for you.* Answere. First, this is a begging of that which is in question. For they take as graunted, that the bread is properly called the bodie, which yet lieth vpon them to prooue. For it is a sacramental maner of speaking. Secondly, we returne their own reason vpon them by inuerting it thus. The bodie of Christ properly so called was giuē for vs. But the bread was not giuē for vs: Therfore the bread is not the body properly so called. Likewise, as the bread is the body broken, so the breaking of the bread is the breaking of the bodie. But the breaking of the bodie is the crucifieng thereof. Therefore the breade broken is but sacramentally and by representation, the bodie broken.\n\n2 *They reason from the autor, who said it, and is true.* Aunswere. This is also a begging of that which is in question. They must proue that Christ said, *his bodie was in, vnder, with the bread.* And further a man may speake figuratiuely, and yet speake perspicuouslie and plainly. Reply. *He is also omnipotent. Therefore he is able to be eueriewhere, and so in the bread.* Aunswere. Albeit he were able to bring to passe, that two flat repugnaunt thinges should be true together: yet wil he not doe it. Againe, God is not able to woorke contradictories, or thinges flat repugnaunt, because he is true. Now, to wil those thinges which are contradictorie, argueth a lier. Wherefore wee deny not the trueth and omnipotency of God; but these mens lies: nay rather we defend gods truth, affiming that God doth that which he spake. But they oppugne it making contrary wils to be in God. Replie. *Christs bodie hath manie prerogatiues not agreeable to our bodies: as that he was borne of a Virgine, walked on the sea, was at one time and together in the graue, in Hel, and in Paradise: and passed through the gates when they were fast shut.* Aunswere. These examples are partly not matches, & partly false. For this may agree vnto a creature, *to walke on the waters,* as it did vnto Peter: *to passe through the gates shut,* as is agreeable to the nature of a spirit. Againe, These examples are not matches nor of the same qualitie with that which is in question. Because these doe not imply a contradiction. For when hee is saide *to bee borne of a Virgine,* he is not said withal, not to be borne of a Virgine. But to be both finite and infinite (as they wil haue Christs body who consubstantiate it with the bread) these implie a contradiction. Now it is false, that they saie, *that hee passed thorough the gates shut,* whereas the gates might yeelde and open vnto him: as also, *that he passed through the doore or stone of the graue,* when as it is said that the Angell did open it: and lastly, when they saie, *that Christes bodie was at once and together in moe places:* which they seeme to haue taken out of Austine. But Austine said, *That his bodie was in the graue, his soule in hel, and his Godhead eueriewhere.*\n\n3 *They reason from a circumstance of the time: The same night in which hee was betraied. No man which speaketh seriously, speaketh figuratiuely, Christ instituting his supper spake seriously. Therefore without any figure.* Aunswere. I denie the Maior: because by that position no man that speaketh seriously should speak figuratiuely, which is most false. God speaketh in all sacraments, though figuratiuely, yet seriously. *I haue earnestly desired* (saith Christ) *to eate this Passeouer with you.* Wherefore I aunswere, that he vseth not iesting or obscure figures. This figure is perspicuous, because it is vsual, and his disciples speak so: *Where wilt thou that wee goe, and prepare that thou maiest eate the passouer?* It is vsuall also in all sacraments It is forcible and emphaticall, because it expresseth the similitude of the signe and the thing signified, and the certainetie of the coniunction of both in the right vse and administration. Againe we inuert their reason, and say, Because christ spake seriously, therefore he vsed a figure which doth well expresse and declare the thing. Replie. *Christ sayd, This cup is the new testament. Jn wils and testaments men speake properly. Christ here instituteth a sacrament: therefore,* &c. Answere. I denie the Maior, and inuert the reason: for seeing hee would institute a sacrament, therefore hee spake figuratiuely, calling his Supper the new Testament; which is figuratiuely to be vnderstoode for these two reasons. 1. Because otherwise there should be two couenants, the one proper, and the other the supper. 2. Otherwise also they should be shut out from Gods couenant, who cannot come to the supper, and all who came to the supper should be in the couenant. Obiection. *Christ saith, In my bloud. Therefore the real bloud of christ is in the supper, and is drunke by the mouth.* Aunswere. Wee conclude the contrarie rather by those woordes of Christ. Because the newe testament was made by Christs bloud shed on the Crosse and applied vnto vs by faith, not drunke by the mouth: for otherwise they shoulde bee excluded from the testament and couenaunt, who were not able to come to this sacrament. Replie. *There is a great force in the woord, Newe. That which was doone in the old testament typicallie, is done in the new reallie.* Aunswere. If they adde, Therefore doone by the mouth of the bodie: they bring in more in the conclusion, than was in the antecedent. For there was no type in the olde testament which did signifie the eating of Christ with the mouth. 2. We inuert their reason. Christs bodie was no otherwise eaten in the new testament, than in the olde: But in the old it was eaten spirituallie onely: Therefore in the new also it is so eaten. Reply. *The newe testament differeth from the olde, because in that were types, in the newe is the bodie it selfe,* Heb. 9. Col. 2. Aunswere. This difference of the old and new testament is no where set downe in holy scripture that Christ is eaten in the old not really, and in the newe corporally by the mouth. In the places which are alleadged out of the Apostle, the bodie signifieth that the shadow was onely of the old testament and was accomplished and fulfilled by Christ. Because there the bodie is opposed to those shadowes: and further because he calleth it *the bodie of christ:* which kinde of speech sheweth that by Christ was wrought the accomplishment & fulfilling of the types or shadowes of the Old Testament. Moreouer, albeit wee haue Christ exhibited in the newe testament, and hee is there borne man, yet notwithstanding it dooth not therefore folow hereof, that his bodie is in the bread, but onely that it is in the new testament.\n\n4 *They reason from the consent of the Euangelists, and saint Paul. Matthew, as Theophylact calculateth, writ his gospel eight yeares after christs assension: Marke, ten yeares: Luke, fifteene yeares: Paul, twentie yeares. And all vse the same words. A speech that is often vttered with the same wordes is not figuratiue. Such is the speech of the Lordes Supper. Therefore it is not figuratiue.* Answere. It is false that a speech often vttered in the same words is not figuratiue: because when a figure is conspicuous, knowen, and forcible, as this, it is reteined. Againe, the Euangelists repeat the woordes of Christ, because hee spake figuratiuely. Often, though it bee figuratiue, is this repeated: *He shal baptize with the holie Ghost and with fier.* Ioh. 1. Matth. 3. Moreouer we denie that this speech of Christs Supper was repeated by all in the same wordes. 1. Because Matthew and Mark say, *This is my bloud of the new testament.* Luke saith, *This cup is the new testament in my bloud.* 2. Matthew and Marke say, *This is my bodie.* Luke addeth, *which is giuen for you:* Paul, *which is broken for you.* 3. Paul saith, *That the bread is the communion of the bodie of Christ.* And albeit in this place hee speaketh not purposedly of the Supper, yet hee stirreth vp and exhorteth vnto it. Replie. *Jt is the same sense and meaning.* Aunswere. The question is not now of the sense and meaning of the woordes, but of the identitie of the wordes, that is, whether they bee the same wordes. Replie. *Where there is no mention at all of anie figure, there is no figure.* Answere. This is false. For foolish were it, and men shoulde seeme to make shewe and ostentation of their skill and art, if they should say that they vsed a trim figure. And the scripture also often speaketh figuratiuely, and yet doth it not ad withall that it speaketh figuratiuely. Furthermore, they make mention hereof, when they shew, that it consisteth of the nature of the subiect and the attribute. The bodie was borne of the Virgin, crucified, and so forth. The bread is made of meale. Secondly, Christ willeth *this to bee done in remembraunce of him:* Therefore the breade is called his bodie, as a memoriall of his bodie. Thirdly Matthew and Marke say, *This is my bloud of the newe testament.* Paul and Luke say, *This is the newe testament in my bloud.* Now the newe testament is the bond whereby God hath bound himselfe to receiue the faithful and repentant into fauour, and they binde themselues to yeelde faith and obedience vnto him. Fourthly, Paul saith, *That the bread is the communion of Christs bodie,* which is not any corporal eating. 1. Because the faithful are thereby one bodie in christ. 2. Because he compareth it with the *Communion* of the altar in the old testament, which was not corporal. 3. Because it can agree but to the faithful onely, and not to the wicked. 4. *John* sheweth that communion: *If we walke in the light we haue fellowship one with another, and the bloud of Jesus Christ his sonne cleanseth vs from all sinne.* And further this *communion* whereof saint Paul speaketh, is our vnion with Christ, and fruition of all his benefites by faith. Hither belongeth the similitude of the bodie and the members, the vine and the braunches; which haue nothing to doe with any corporal eating. This *communion* was and is common to all the faithful from the beginning vnto the worlds end. But they could not eat the body of christ corporally by their mouth. *That wee might growe vp vnto him, by whom all the bodie is coupled and knit together. He that is ioined vnto the Lord, is one spirite. And by one spirite are we all baptized into one bodie. Hereby know we, that we dwell in him, and he in vs; because he hath giuen vs of his spirite.* This vnion therefore is that *communion,* which is wrought by the holy Ghost. Wherefore it is spiritual For bread cannot be this communion but by a figure, as it is a signe of it. Replie. *He that is guiltie of the bodie of Christ, eateth it. They who receiue vnworthilie are guiltie of the bodie of Christ. Therefore they eate it corporallie: for spirituallie they cannot: because if they coulde so eate it, they shoulde not be guiltie.* Aunswere. The Maior is false For hee is guiltie of Christes bodie who by his sinnes hangeth it on the Crosse againe, and despiseth Christs benefite. For any real eating is not required to this guilt, but hee that will not receiue Christ offered by faith, is thereby made guiltie. So the iniurie done vnto the Arke, is said to be done vnto the Lord. Replie. *They that discerne not the Lords bodie, eate it. But the guiltie discerne it not; Therefore they eate it.* Aunswere. If the Maior bee taken sacramentally, as of the breade, which is called and is the bodie of Christ, it is true: but if properly, it is false. For, *not to discerne his body,* is not to giue due honor to it, to contemne it, yea not to receiue the thing signified So *Heb.* 10.29. *They are said to treade vnder foote the sonne of God, and to count the bloud of the testament as an vnholie thing,* who contemne him.\n\n5 They reason *from the testimonies of the Fathers and the godlie of auncient times in the purer state of the church.* Aunswere. The sayings of the Fathers are to be vnderstoode sacramentally, or of our spiritual communion. Replie. *Austin saith, thou shalt receiue this in the bread, which hung on the crosse: and this in the cup, which was shed out of christs side.* Answere. In the bread, as in the signe, that is, together with the signe thou shalt receiue the thing signified. When wee receiue the bread, wee are certaine that wee haue Christ. 2. Replie, *Cyrill vpon John saith: By natural participation, not onelie spirituallie, but also corporallie: not onelie according to the spirit, but also according to the flesh, corporally & essentially.* Ans. Cyril speaketh not of the maner of eating, but of the thing which was to be eatē. He sheweth that we are made partakers not only of christs spirit, but also of his human nature. Now he vnderstandeth a spiritual *communion.* 1. Because he citeth those places cōcerning it. *Joh.* 6. & 1. *Cor.* 10. where no mention is made of corporall eating. 2. Hee speakeih of the presence of Christ, not in the breade, but in vs. 3. Hee prooueth the abiding of Christ in vs by the vse of the Supper, not by any corporal eating. 4. He so describeth it, that hee saith, *It shall continue in the life to come.* 5. Hee speaketh *of that communion, which is proper vnto the Saintes.* Nowe this is spiritual; for otherwise it should befall also to the wicked.\n\n#### The shifts of Consubstantiaries, whereby they go about to elude & shift off certaine of our obiections, not all: for mo are obiected against them\n\n1 *WEe make not,* say they, *any Capernaiticall eating.* Ans. We demaunde of them whether Christ be eaten by the bodily mouth; be it after a grosse, or after finer maner. But how euer they aunswere, in that opinion which they hold, there is too too much idolatry. For christ refuting the Capernaites, doth not distinguish the eating of him, into a grosse and a finer manner, but saith simplie, That his bodie can not be eaten with the bodily mouth: for he saieth, *that hee must ascend;* And *that the woordes which hee speaketh are spirit and life.*\n\n2 *Wee mainetaine not Vbiquitie: for there is not a woorde thereof to bee found.* Aunswere. Here is to bee obserued the dissension of the aduersaries about Vbiquitie. But neither is a worde to be found hereof, That the bodie of Christ is together in two places. And further, of this their opinion followeth Vbiquitie. For he that is together & at one time in moe places, must needes be infinite, & therefore eueriewhere.\n\n3 *Wee ouerthrow not the article of Christs ascension.* Aunswere. Yea, but they doe ouerthrow it. For while they holde, that, as often as the supper is celebrated, *Christ is corporallie eaten,* they must needes say that he remained and is inuisible on earth. But he is said *to haue left the world, to haue ascended from a lower place into an higher, and to remaine in heauen, vntill hee come to iudgement.* Nowe, that some except, That Christ dooth descend from heauen, as oft as the supper is administred; it is already refuted.\n\n4 *We take not awaie the doctrine of the properties of christs humanitie.* Answere. They altogether take it away. For they wil haue his humane nature to be such, as is not seene, nor felt, nor limited in place. Reply. *But christ did put off these infirmities, & reteined the essential properties.* Answere. But these are verie essential properties, which being taken away, the verity also and truth of his humane nature is taken awaie, Austine saith; *Take awaie from bodies their spaces, and they shall be no where.*\n\n5 *We abolish not the Doctrine concerning the communicating of properties of both natures.* Aunswere. Yea but they endeuour it. For they apply those properties of his diuine nature which are affirmed of the whole person in the concrete, to both natures. *J wil be with you to the ende of the world.* This they vnderstand of both natures: which is all one, as if, when it is said, Christ God and man was circumcised, one should thus conclude; Therefore the godhead of Christ was circumcised as wel as his flesh. Replie. *This onelie wee adde; That those Articles belong to them.* Aunswere. After this sort all sectes may shift off all testimonies of Scriptures. But they belong hither, and that by a double right. 1. *Because they are written of the bodie of Christ.* But the body of Christ belongeth to the supper. Therefore these Articles also belong hither. For they shew, how Christs bodie is to be eaten 2 They belong hither, *because no Article of faith, is at variaunce with another.* So belongeth hither also the Doctrine of iustification because in the supper no other iustice or righteousnes must bee sought for, but by the bloud of Christ.\n\n6 *The manner how we eate it, is not to bee defined.* Answere. They commit a double fault in so saying. 1. *When they denie that the maner is to be defined,* and so contradict and gain saie the Scripture which defineth it, and sheweth that it is spiritual, & that there is wrought an vnion with Christ by faith through the holy Ghost. 2. *They themselues define the manner,* as it clearly appeareth by their writings.\n\n7 *The saieng of Durandus is true: We heare the woords; we perceiue the motions; we know not the manner; we beleeue the presence.* Aunswere. Durandus maketh nought either for you, or against vs, or for himselfe, because he was a Papist. And againe, if his saying be rightly vnderstoode, we may admit it. *We heare the words, This is my bodie;* not that we eate with our mouth the bodie of Christ in the breade. *Wee perceiue the motions;* that is, we perceiue the bread to enter into our mouth, not the bodie of Christ. *We know not the maner,* that is, not perfectly, to wit, after what maner the holy Ghost is eueriewhere whole in Christ and in al the Saints, and how he vniteth vs in Christ. *We beleeue the presence,* namely, such, as is the eating, and as is the vnion of the members and the head.\n\n8 *We teach this onelie, That the bodie and bloud of christ is trulie, substantiallie, and naturallie exhibited.* Aunswere. Wee grant that we eat the true bodie of Christ. So then is their disputation vaine and friuolous. First, *Because they confesse that wee are made partakers of the true bodie of christ, and that wee must not question of the manner.* For this wee graunt. Secondly, *Because the reasons and refutations which they bring, are of no weight or moment.*\n\n#### Certaine reasons whereby is proued, That the bodie of Christ is not present either in, or vnder, or at the bread of the Lords Supper, neither is corporallie eaten Vnder, With, Jn, or At the Bread\n\n1 *BEcause hee tooke a true humane nature.* Whereunto wee ad also, that wee cannot eate him otherwise than his disciples did in the first Supper. 2. *He truely ascended out of earth into heauen.* 3. *Such is our eating of him, as his abiding is in vs.* 4. *All the Saints of the old and new Testament haue the same vnion with Christ.* 5 *Christ onely is able to offer himselfe vnto his Father.* Now it is necessarie in the vse of the Supper to craue of God remission of sinnes. Wherefore if he bee present at the bread, we must craue of him, and so wee offer the bread. But in the New testament it is not lawfull to direct our prayer to any certaine place. 6. *The blessings which are promised vnto the godly onely, are spirituall.* Vnto these and other fore alleaged reasons commeth the consent of the auncient Fathers, *Ambrose, Athanasius, Austine, Basil, Bede, Bertram, Chrysostome, Clemēs Alexandrinus, the councell of Nice, Ciprian, Cyrill, Denis, Gelasius, Gregorie the Great, Gregorie Nazianzene, Hezichius, Hierom, Hilarie, Irenaeus, Justine, Leo, Macharius, Origen, Procopius, Gaza, Tertullian, and so forth.*\n\n#### THE SECOND APPENDIX OR ADDITION. Arguments, whereby the opinion of Vbiquitaries is refelled, and the truth of sound doctrine confirmed\n\n#### THE FIRST ARGVMENT\n\n*The Marcionites and Manichees imagined that Christ had not a true and solid bodie, but onely made shew of the shape of a bodie, so that hee seemed onely to haue flesh and bones, whereas indeed hee had them not: And further that the verie incarnation, and al the motions and operations of christ did but only seeme so in outward appearāce, whereas in the truth of the thing there was no such thing done. Now the opinion of Vbiquitie, and of the reall communicating of the properties of both natures doth raise againe from Hel that phantasticall dotarie and frensie of those heretiques. Therefore it is no lesse to bee abandoned and banished out of the church to Hell, than that heresie of the Manichees.* That this opinion of Vbiquitie doth giue life againe to the former, wee proue. The Vbiquitaries are of opinion, and so teach, That all the properties of the Godhead were presently, from the verie point of Christs conception, reallie effused from the Godhead of the woorde into the humane nature which christ tooke. Hence these absurdities will folow. 1. *Christ shall not be truely borne of the Virgine, if as touching the nature of his humanitie he was truely and essentiallie without the wombe of his mother before hee was borne; and after hee was borne hee remained no lesse truely and substantiallie, as touching his humanitie, in that selfe-same wombe, than before.* 2. *Christ was not truely weake in his humane nature and subiect to passions, if hee were then also as touching the same nature partaker of the Diuine maiestie and omnipotencie.* 3. *Hee was not truely dead, if also in the time of his death, as touching his soule and bodie, hee were essentiallie present euerie where together with his Godhead.* For the soul being euerie where present could not be really separated, in distance of places from the bodie, which also should be euerie where present, and so neither could the body die, but onely in outward appearance and imagination. 4. *Hee ascended not truely into heauen: but it shall be saide to haue beene onely a vaine and imaginarie, and phantasticall spectacle▪ if hee were in his bodie substantiallie there, before hee visiblie ascended thither: and after he was ascended thither, he remained yet, in the substantiall presence of the same bodie, no lesse truely, than before, on the earth, yea and in the verie bodies also of the faithfull.* If these thinges so fel out in the truth of the thing; it will follow that the same bodie of Christ was indeede at once and together both weake and omnipotent, base and glorious, subiect to sufferinges, and not subiect, dead and aliue, limited and vnlimited; which is horrible to affirme For auoiding therefore of these prodigious and impious absurdities they will except, *that he was not as touching his body, otherwise than limited, weak, subiect to passions, and mortal, in the time of his humiliation: because he had debased himselfe, and would not shew forth that maiestie, communicated vnto his bodie before his resurrection.* Aunswere. They interpret amisse that debasing of himselfe, of all the glorie and maiestie of his humanity hidden and kept close for a time: whereas it is to bee vnderstoode in respect of the diuinitie of the Worde, in that hee woulde take the forme of a seruant, that is, the masse of our nature, and become man. Moreouer it will folow, that christ did shew forth the communicated power and maiesty of his flesh, euen then, when he was indeed weak and limited or circumscribed in bodie: as when shedding teares he raised Lazarus from the dead, and when being apprehended by the Iewes hee healed Malchus whom Peter wounded. Now what is it else to raise the Marcionites vp againe from hell, or in the greatest matter of all others impiously to blaspheme, if this bee not?\n\n#### THE SECOND ARGVMENT\n\nThe blasphemie of Samosatenus, Arrius, & the late Antitrinitaries, is this: That Christ, man, is not properlie and by nature God, but onlie by an accidental participation of diuine properties, maiestie, honour, power, and vertue. The Vbiquitaries also maintaine the same consideration of the God-heade of Christ, man, while they define the personall vnion by his communicating alone of properties, whereby the flesh of Christ is made omnipotent and euerie where. So that now that man is, and is called God, not that he is properlie & by nature God, but because infinit power, maiestie, and glorie is giuen him from God, and all the gifts of the holie Ghost are bestowed on him without measure. Now this accidentall bestowing of the Godhead and all the properties, doth not make christ to be properlie and by nature God, but onelie by diuine grace, or God vnproperlie so called: Because it is not the verie essential God-head of the Word, but a certaine participation thereof, in vertue and efficacie. And therefore was it obiected by the sounder Fathers vnto the Arrians, that they tooke awaie the true and eternall God-head of christ, when they made him a God not by nature, but by grace, by participation onlie of dignitie and maiestie. Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onlie, take awaie his true and eternal God head: wee doe disclaime and accurse this their doctrine as blasphemous and heretical. *And that they doe this,[^23] their owne words and opinions witnesse; as Brentius, and Jacobus Andraeas, and others of them in their writings. Whence wee conclude, that the Vbiquitaries holde the same opinion with the Arrians and Antitrinitaries, of the God-head of Christ, man• that is, that all these esteem him for God not by nature, but onely by grace of participation, new, temporarie, created, adopted. If these thinges bee true, Christ shal not bee* God and man, *but a* diuine man, *such as the Vbiquitaries also repute him, who, as Seruetus,*[^24] *hold this opinion:* That God can communicate the fulnes of his God-heade, giue his diuinitie, maiestie, power and glorie vnto man. *But wee execrate and detest the same blasphemie of both.*\n\n#### THE THIRD ARGVMENT\n\n*Nestorius taught, That the vnion of God the Word with man was wrought by the participation onelie of equality, as touching maiesty, honour, power, vertue, and operation. Neither doth he make the differēce, of the dwelling of the Word in mans nature which himselfe tooke, and in other Saintes, to consist in anie other thing than in those giftes and graces bestowed by God on man. The selfe same also doe the Vbiquitaries teach, because they crie that there is no difference betweene the inhabiting and dwelling of the God-head in Peter, and in Christ, except it bee taken from the communication of the giftes or properties of the God-heade. And they contend that by this means this man, which was takē by the Word, is God, because the Word doth nothing without him, but al things by him. This is nothing els, than to make christ man, onelie God by an accident. Wherefore the doctrine of Vbiquitie is altogether the same with Nestorius heresie. Tertullian saith:*[^25] *Jf Christ be man onlie, how then is he present eueriewhere being called vpon and inuocated, seeing this is not the nature of man, but of God, to be able to be present in al places?* By this testimony is refuted the Vbiquity of the human nature in Christ. Obiect. *But the vnion of the diuine & human nature in Christ is vnseparable. Therefore wheresoeuer the diuine nature is, there is also the humane nature.* Aunsw. It is true which is said, *that the vnion is vnseparable. The Worde* neuer forsaketh the nature once assumed and taken. But *the Word* is not in the humane nature, as the soule is included in my bodie. Wheresoeuer my bodie is, there must my soule needes be, neither is my soul at the same time without my bodie. But the *Worde* is not so in Christ, man: but hee is so vnseparably and personally in the humane nature, as that he is together also without the humane nature in all the partes of the world, as hee filleth al, and in holy men and Angels by his special presence. The personall vnion of both natures dooth not euert the general action and woorking of his presence and maiestie, neither doth it let or hinder the speciall woorking of his presence: because *the Word* is effectual, and worketh forcibly in the regenerate.\n\n#### The generall points wherein the churches which professe the Gospell, agree or disagree in the controuersie concerning the Lordes Supper. They agree in these points\n\n*First,* that as wel the Supper of the Lord as Baptisme, is a visible pledge and testimonie annexed by Christ himselfe to the promise of grace, to this ende chiefly, that our faith in this promise might be confirmed and strengthned.\n\n*Secondly,* that in the true vse of the supper, as well as in al other sacraments, two things are giuen by god vnto vs, & are receiued of vs, namelie, earthly, externall, and visible signs, as are bread and wine; and besides these, also heauenlie, internall, and inuisible gifts, as are the true bodie of Iesus Christ together with al his gifts and benefits, and heauenlie treasures.\n\n*Thirdly,* that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction, iustice, vertue, and operation, but also of the verie substaunce and essence of his true-bodie and bloud, which was giuen for vs to death on the crosse, and which was shed for vs; and are trulie fed with the selfe-same vnto eternal life: and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper.\n\n*Fourthly,* That the bread and wine are not changed into the flesh and bloud of Christ, but remaine true and natural bread and wine: that also the bodie and bloud of christ are not shut vp into the bread and wine, and therefore the bread and wine are called of christ his bodie and bloud, in this sense, for that his bodie and bloud are not onlie signified by these, and set before our eies, but also because as often as we eat and drink this bread and wine, in the true and right vse, Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life.\n\n*Fiftly,* That without the right vse this receiuing of bread and wine is no sacrament, neither anie thing, but an emptie and vaine ceremonie and spectacle, and such as men abuse to their own damnation.\n\n*Sixtly,* That there is no other true and lawful vse of the supper, besides that, which Christ himselfe hath instituted, and commaunded to be kept, namelie this: that this bread and this wine be eaten and drunken in remembrance of him, and to shew forth his death.\n\n*Seuenthly,* that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death: but such as embraceth his passion and death, and all his benefites obtained by these for vs, by a true and liuelie faith, and with earnest and ardent thankefulnesse, and applieth them vnto those which eate and drink as proper vnto them.\n\n*Eightly,* that Christ will dwell in beleeuers onelie, and in them, who not through contempt, but through necessitie cannot come to the Lords supper, yea in al beleeuers, euē from the beginning of the woorld to all eternitie, euen as well and after the same manner, as hee will dwell in them, who came vnto the Lords Supper.\n\n#### They disagree in these pointes\n\n*First,* that one part contendeth, that these woordes of Christ, This is my bodie, must be vnderstood, as the words sound, which yet that part it selfe doth not: but the other part, that those words must be vnderstoode sacramentallie, according to the declaration of Christ and Paul, according to the most certaine and vnfallible rule and leuil of the articles of our christian faith.\n\n*Secōdly,* that one part wil haue the bodie & bloud of christ to be essentiallie Jn or With the bread & wine, & so to be eaten, as that together with the bread & the wine, out of the hād of the minister, it entereth by the mouth of the receiuers into their bodies: but the other part wil haue the body of christ, which in the first supper sate at the table by the disciples, now to be & cōtinue, not here on earth, but aboue in the heauens, aboue and without this visible world and heauen, vntill hee descend thence againe to iudgement: and yet that we notwithstanding here on earth, as oft as wee eate this bread with a true faith, are so fed with his bodie, and made to drink of his bloud, that not onlie through his Passion and bloudshed we are cleansed from our sinnes, but are also in such sort coupled, knit and incorporated into his true, essential, humane bodie, by his spirit dwelling both in him and vs, as that we are flesh of his flesh, and bone of his bones, and are more neerly, and firmlie knit and vnited with him, than the members of our bodie are vnited with our head, and so wee drawe and haue in him and from him euerlasting life.\n\n*Thirdly,* That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine, whether they bee beleeuers, or vnbeleeuers, to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ; beleeuers, to life and saluation; vnbeleeuers to damnation and death: the other holdeth, that vnbeleeuers abuse indeede the outwarde signs, bread and wine, to their own damnation: but that the faithful onelie can eate and drinke by a true faith, and the fore alleaged working of the holie Ghost, the bodie and bloud of Christ vnto eternal life.\n\n[^1]: Why it is called a Supper.\n[^2]: Why a conuent.\n[^3]: Why, the Eucharist. Why, a sacrifice. Why, Missa.\n[^4]: The definition of the Lordes Supper.\n[^5]: The Signes and thinges signified in the Lordes Supper.\n[^6]: Synaxis.\n[^7]: The Lordes supper may not bee celebrated by one alone.\n[^8]: The same thing is sealed in Baptisme, and the Supper, but the manner of sealing is diuers.\n[^9]: The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christes words.\n[^10]: These Greeke pronouns cānot bee expressed with the like English particles. Because the woordes, BREAD, and BODY, being of diuerse genders in Greeke, the Greek pronouns also are diuerse: when as in English our particle THIS serueth for woordes of all genders.\n[^11]: Berith.\n[^12]: 〈 in non-Latin alphabet 〉.\n[^13]: Two causes why the thinge, signified are attributed to the signes.\n[^14]: The originall of the woord Missa, which we call the Masse.\n[^15]: Tertul. li. 4. contra Mar. Cypr. de bono patient. & epist. 4. li. 3.\n[^16]: de remissa peccatorum.\n[^17]: daturus remissam peccatorum.\n[^18]: The repugnancie of the Masse with the Lords supper.\n[^19]: The causes, for which the wicked are saide to eate vnto themselues damnation.\n[^20]: The godly onely ought to approch vnto the supper.\n[^21]: Not Infants.\n[^22]: Not the wicked, and hypocrites.\n[^23]: Brentius in recog. p. 20. Andrae. Thes. 20. disp Tubing. and Thes. 25. and 26. And Apol. Ing. 26.\n[^24]: Lib. 1. de Trinicate.\n[^25]: Tertul. lib. de Trinit. p. 610."},{"number":137,"title":"OF THE KEIES OF THE KINGDOME OF HEAVEN, AND OF EXCOMMVNICATION","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[83,84,85],"paragraphs":[],"clauses":[],"items":[],"text":"*Seeing it hath beene shewed in the treatise next going before,* who are to bee admitted by the church vnto the Lords Supper: *very commodiously and fitly shall this doctrine follow,* concerning the power of the keies, *wherein besides other things this chiefly is taught,* How they who are not to be admitted, must bee restrained and excluded from the Sacraments, least approching vnto them they prophane them.\n\n*The chiefe questions.*\n\n*1* What the power is of the keies giuen vnto the church.\\\n*2* Vnto whom that power is committed.\\\n*3* Why the power of the keies is necessarie.\\\n*4* What that power of the keies committed vnto the church differeth from the ciuil power.\\\n*5* What order ought to be obserued in exercising the power of the keies.\n\n## 1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS\n\n*The power of the keies of the kingdome of heauen, which CHRIST gaue vnto his church, is the office or charge imposed on the church by Christ, of denouncing, by the preaching of the gospel and church-discipline, Gods will; and euen of declaring the grace of God and remission of sinnes vnto the penitent, that is, to them who liue in true faith and repentance: but of denouncing vnto the wicked the wrath of God, and exclusion or banishment from the kingdome of christ, and of casting such out of the church as long as they shall shew themselues in doctrine and life estranged from christ; and of receiuing them againe into the church when afterwardes they shall repent.* Hereby it appeareth, that the chiefe and principall parts of this power of the keies giuen vnto the Saints are, *the preaching of the gospel,* or ministerie of the word, and *church-iudgement,* which is called also spirituall Discipline or iurisdiction. And verily, *necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word. Of the ministerie of the word,* there is no doubt but all the Prophets, Christ, and the Apostles haue preached. *Of the iurisdiction of the church* likewise it is not to be doubted: in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it. Now in both is conteined that power of shutting and opening, which the Lord noteth out by the name of the keies, saying, *J will giue thee the keies of the kingdome of heauen;* the keies, that is, the office or power of shutting and opening the kingdome of God. It is a Metaphour or borrowed speech taken from the stewardes of mens houses;[^1] because the steward of the house is saide to haue the keie of it to open and to shut it.\n\n## 2 Vnto whom the power of the keies is committed\n\n*Vnto whom the declaration and denouncing of Gods worde is committed, to them also is committed the power of the keies. The denouncing and publishing of the anger and fauour of god, which is perfourmed in the preaching of the gospel, is committed vnto the Ministers.* For the preaching it selfe also of the gospel is committed to them alone. *But that denouncing which is exercised in church discipline belongeth to the whole church.* For vnto the whole church doth Discipline & spiritual iurisdiction belong. *But the denouncing and declaration which is vsed in the ministerie of Gods word is done after another manner, than in church discipline Jn the ministerie of the word,* the anger of god, the word going before, is by euery Pastor alone or Minister of the word priuately denounced against al vngodly, vnbeleeuing, and vnrepenting persons: namely that they are exiled from the kingdome of Christ, as long as they repent not, neither liue according to the prescript rule of the Gospel: And againe, if they repent, the grace and fauour of God, and remission of sinnes is by the same Pastours and Ministers signified and declared out of the worde of God vnto them. Obiection. *Then haue men power to condemne.* Aunswere. They haue ministerial power, that is, the charge and-function of denouncing vnto men, according to Gods woord, that God remitteth or not remitteth their sinnes: and this is done two waies. First, and in general, *when in the preaching of the Gospel they declare, That al beleeuers are saued, and that all vnbeleeuers are condemned.* Secondlie, *when as they exercise this function of declaring Gods wil priuatlie vnto particular men, and towards euerie one in seuerall:* as when remission of sins is promised to some certain person repenting, and when likewise the anger and displeasure of God is denounced against any one person not repenting, as long as he continueth in that mind. So was it said to Simon Magus; *Thou hast neither part nor fellowship in this busines.* The same is to bee said in particular to euerie one, as often as neede requireth; neither must we doe it at our owne pleasure, but according to the woorde of God. And this is the power of the keies graunted vnto Pastours, and annexed to the ministerie of the word. But to execute this sentence declared belongeth to God alone. *Jn ecclesiasticall iurisdiction,* or church-iudgement, the denouncing of the fauour and wrath of God is not done by any one priuately, but by the whole church, or in the name of the whole church, by such as are deputed thereunto by common consent of all. And this denouncing is vsed for some certaine causes, and towardes some certaine persons, hauing also accompanying it a debarring & excluding from the vse of the sacraments, when neede requireth.\n\n## 3 Why the power of the keies is necessarie\n\nThe power of the keies is necessary, 1. *In respect of the commandement: If hee refuse to heare the Church, let him bee vnto thee as an heathen man, and a publicane.* And vnto such a one the Lorde will not communicate or impart his sacraments, which hee ordained and instituted for the faithfull onely. 1. Cor. 5.5. *Let such a one be deliuered vnto Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Jesus.* 1. Cor. 11.28. *Let a man examine himselfe, and so let him eate of this bread and drinke of this cup.* And seeing Christ doth not institute his sacramentes but for the faithfull; therefore *neither can wee bee partakers of the table of the Lord, and of Diuels. For what concord hath christ with Belial?* But all those that professe corrupt doctrine, and persist in wickednesse, are at the table of Diuels. Christ therefore willeth, Matt. 5.24. *That thou leaue thine offering before the altar, and goe thy way, and first bee reconciled to thy brother, and then come and offer thy gift.* Wherefore he will haue them to submit them-selues first vnto God, according to all his commandementes, before they approch to any sacrament For by the name of *Altar* here are vnderstoode any sacraments whatsoeuer. *Num.* 15.31. It is saide: *Because hee hath despised the word of the Lord, and hath broken his commaundement; that person shall be vtterlie cut off.* And Deut. 17.12. *That man that will doe presumptuouslie, not hearkening vnto the Priest (that standeth before the Lord thy God to minister there) or vnto the Judge, that man shall die, and thou shalt take away euil from Israel.* By these two places God will haue those cut off which are rebellious against this law, and that euen from the ciuil state and common wealth; neither doth he permit them to be anie members of his people: much lesse then will he haue them to be accounted members of his visible church. The ciuil or iudicial law indeede is taken away, as also are the ceremonies: but that especial difference betweene the citizens of the church & others is not taken away. Wherevpon christ (which place wee alleaged before) *wil haue no man to offer his gift, before he be reconciled vnto his brother;* and so doth hee manifestly declare that hee will not that they, who repent not, lay hands on those sacraments, which are appropriated to the penitent and beleeuers only: whereby withall hee putteth a great difference betweene beleeuers and vnbeleeuers, the obstinate, and repentaunt. So Peter also beholding the hypocrisie and impietie of Simon the Sorcerer, dooth openly distinguish and part him from the faithful, denouncing *that he hath neither part nor fellowship in this busines,* that is, in the doctrine of the gospel, which Peter taught. 2. The power of the keies is necessarie, *in respect of gods glorie.* For God is reproched and despited, if without difference the wicked and blasphemers goe in the number of his children. 3. It is necessarie, *least the sacraments be prophaned,* and that bee giuen to the wicked in the Supper, which is denied them in the word. 4. It is necessary, *For the safetie of the Church,* which shall be punished if shee wittingly & willingly prophane Christs sacraments. 5. *For the safetie of the sinners,* that they beeing often admonished may return to repentāce. 6. *For auoiding of offēce in the church that others bee not corrupted.* 1. Cor. 5.6. *Know yee not that a litle leauē leaueneth the whole lump?* 7. *For auoiding of offence among those that are without; least they who are not as yet members of the church, come not to it.* 8. *That the name of God may not be blasphemed & euil spoken of by others, & his couenant despited & reproched.* 9. *That frō the sinners thēselues punishment may be auerted; because the wicked approching vnto the Lords table eate their own damnation.* Wherefore that this may not come to passe, the church is bound to prouide, that such approch not hither.\n\n10 *They who denie the faith and doctrine of christ are to be excluded frō the church, & from the vse of the sacraments.* For the faithful or christians are not to be confounded or mingled with those who are not members of the Church; as with those which are professed vngodly persons, blasphemours, reuolters to Arrianism, Mahumetisme, & the like. But they that deny & refuse to repēt, deny the faith & doctrine. *Tit.* 1.6. *They professe that they know god, but by works they deny him.* And he that denieth the faith is worse then Infidels. Therfore they who persist in their wickednes, & deny to repent, are to be shut out of the church, neither are they to be admitted to the vse of the sacraments. And heere hath place that saying of Christ, *Matth.* 7.6. *Giue not that which is holy to dogs.* Wherfore nether to the sacraments are dogs to be admitted, namely those which persist in their wickednes, and make a mocke of Gods word. For if Christ speaketh this of his audible word, to wit, the word preached, which yet was instituted for the cōuerted & vnconuerted, or such as were yet to be conuerted; much more shal this bee spoken of his visible word, namely of the sacraments, which were ordained and instituted for the conuerted onely.\n\n11 *Open blasphemers ought not to be baptized.* For they ought not to bee baptized, who beleeue not with their whole hart. Wherefore Philip saith to the Eunuch, *If thou beleeuest with al thine hart, thou maiest be baptized.* So Iohn also *Baptized none but such as confessed their sinnes.* Now if blasphemers and vnbeleeuers are not to be baptized, it followeth that they are to bee shut out of the church, & not to be admitted to the receiuing of the sacraments They who ought not to be baptized, neither ought they to be admitted vnto he Supper: For there is one and the same reason in both.\n\n12 *They who are not as yet baptized are not to be admitted vnto the supper:* but to them who forsake their Baptism, Baptism is no Baptisme, according to that of the Apostle, 〈◊〉 2.25. *If thou be a transgressor of the Law; thy circūcision is made vncircumcision.* Therfore they who forsake their Baptism, are not to be admitted vnto the Supper. Obiection. *Then they who forsake their Baptism, are also to be baptized after their receiuing into the church.* Answer. Their receiuing into the church by Baptisme is firm and in force to them that repent, without any iteration of the signe. But seing Baptism is an entrance into the church, they who forake it, are not in the church; and therefore as long as they continue such, they are not to be admitted either into the Church, or vnto the supper.\n\n13 *Vnto whom the promise of grace doth not belong, vnto thē the sign of grace ought to be extended:* otherwise the church should deale corruptly, admitting them whom God excludeth, & should be diuerse & disagreeing frō her selfe: for she should absolue them by the visible woord, whom she condemned by the audible word. Wherefore whom God hath reiected, & depriued of his grace, they are not to be admitted vnto the sacraments, which are the signes of Gods grace.\n\n14 *The institution of the sacramēts, or the condition, which must be obserued in comming to the sacraments, requireth repentaunce. Therefore they who shew not repentance, ought not to be admitted.* This argument foloweth, by a counterpositiō: They which haue repentance & faith are to be admitted: Therfore they which haue not repentance & faith are not to be admitted.\n\n## 4 How the power of the keies differeth from the ciuil power\n\n*1* THE power of the keies cōmitted vnto the church, depēdeth on Gods words, the ciuill power is armed with the sword.\n\n*2* Jn the church, iudgemēt proceedeth according to Gods lawes: in the ciuill state, iudgement is exercised according to ciuil Lawes.\n\n*3* The church punisheth the obstinate with the word of God onlie; yet so, as that this punishment pierceth euen vnto their consciences: The ciuil state punisheth the obstinate only with corporal punishment. *The church punisheth with the word when it denounceth the anger and wrath of God against infidels, and vnrepentant persons.*\n\n*4* Oftentimes the Discipline of the church hath place where there is no place for ciuil iudgement; *as when the church casteth out of her congregation the impenitent, and accounteth them no more for her members.* And contrariwise, the ciuil gouernment oft times hath place, where there is no place left for church Discipline: *as when the Magistrate punisheth adulterers, robbers, theeues, with death, and dooth no more reckon them for members of the commō wealth, whether they repent, or continue obstinate; whom yet the church, assoone as they repent and shee receiue them, is bound to hold for her members.*\n\n*5* The iudgement of the church hath degrees of admonitions. For first repentance must be sought for, before they come to punishment: But the ciuil iudgement proceedeth to punishment, whether he, which sinned, promise repentance, or continue vnrepentant.\n\n*6* The end and purpose of the church is, that hee which hath offended should repent, and be saued for euer: the end and purpose of the Magistrate is, that the offender bee punished, and so peace and externall order and Discipline be maintained in the commonwealth.\n\n*7* The church is bound to reuerse and retract her iudgement and punishment, if there come repentance. But the Magistrate is not bound to recal his iudgement and punishment, neither is he able sometimes to recall it. *Wherefore the difference is apparent and manifest of the ciuil, and Ecclesiasticall power, or the power of the keies deliuered by christ vnto the church. And this power may easily stand and consist without that. For the church acknowlegeth him for her member, whom the Magistrate dooth not acknowledge, nor suffer.*\n\n## 5 What order is to bee obserued in exercising the power of the keies\n\n*When a man hath cōmitted some priuate trespasse, he must first bee curteously admonished by one,* according to the commandement of Christ, *Mat.* 18.15. *Jf thy brother trespasse against thee, go and tel him his fault betweene thee and him alone: Jf he heare thee, thou hast wonne thy brother,* Moreouer, *Jf being admonished by one, he dooth not yet repent, he must bee againe priuately admonished, by thee taking one or two with thee.* And such admonitions must be doone according to gods word, and with signification of good-will towardes the offender, and that not but for causes iust, weighty, & necessarie. *And if neither so admonished by one or two he repent; hee is to be corrected by the whole Church.* Which also Christ hath commaunded. *Jf hee will not vouchsafe to heare them, tell it vnto the Church.*\n\n*Nowe if a man transgresse publikely by offending of the whole Church, he must also publikely be corrected by the Church, accordong as his trespasse is: if neither yet he will repent being admonished and chastised by the Church; whether it be he that committed a priuate trespasse, or he that cōmitted a publicke offence; at length excommunication must bee inflicted by the church, as the extreme and last remedie to correct men obstinate and impenitent:* euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged. *Jf he refuse to heare the church also, let him be vnto thee as an heathen man, and a publicane:* In these wordes Christ expressely commaundeth all, whosoeuer being after this sort admonished by the church wil not repent, to be by the common consent of the church excommunicated, vntill they repent.\n\nIt remaineth now that we see, *what Excommunication is. Excommunication is the banishing of a grieuous transgressour, or an open, vngodly and obstinate person, from the fellowshippe of the faithfull, by the iudgement of the Elders, by the consent of the church, and by the authoritie of christ, and by the holy Scripture:* When the Church therefore pronounceth of any, that they are not godly, they must be excommunicated, and not admitted vnto the sacrament. And whosoeuer are excommunicated, they againe professing & shewing in their actions amendmēt, ar altogether in like sort receiued into the church as they were exiled frō it, namely by the iugedmēt of the Elders, by the consent of the Church, & the autority of Christ and the Scripture. Furthermore *the chiefe and principall part in excommunication, is denunciation,* whereby is denounced, that hee which denieth faith and repentance is no member of the church, as long as hee cotinueth such, how euer he make boast of the name of christians; because the Scripture dooth not acknowledge him for a christian, who although he professe himself in word to be a christian, yet in deedes sheweth the contrary. And this *denunciation, whereby one is excommunicated, is not in the power of the minister of the Church, but in the power of the Church, and is doone in the name of the Church,* because this commandement was giuen by christ vnto the church. For hee saith expressely, *tell the Church.* And verily this commaundement hee gaue vnto the church, not for the destruction of the sinner which is to be excommunicated, but for his edification or saluation. Neither ought this denunciation of the church to be vsed without effect, for, (as was before saide) of whome the church denounceth that they are not godly, the church is bound to excommunicate them, and not admitte them to the vse of the Sacramentes. *Now who are to be excommunicated, is knowen sufficientlie by that which hath beene said before; namelie such, as either deny some article of faith, or shewe that they wil not repent, or submitte not them-selues to the will of God, according to his commandements, neither make any doubt of persisting stubbornly in manifest wickednesse.* Al such are not to be admitted into the Church. or, if they haue beene admitted into the Church in Baptisme, yet we must not goe forwarde in offering them the Lordes sacred Supper: but contrariwise, such as professe faith and repentance, the church is bound to admitte. There remaine obiections of the aduersaries, whereunto we will in few woords make answere.\n\n1 Obiection. *The charge and office of the keies, is no where commaunded. Therefore is not to be ordained in the Church, & by consequent, no man ought to be excluded from the sacraments.* Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant, *Mat.* 16.19. *J will giue vnto thee the keies of the kingdome of heauen, and whatsoeuer thou shalt binde vpon earth, shall be bound in heauen.* Here in plaine wordes is expressed the power of the keies committed to all ministers of the word.\n\nMoreouer, *what this office of charge of the keies committed to the Church is, and how the Church must discharge this charge and function,* Christ likewise plainly aduertiseth and declareth; *Mat.* 18.17. & 18. *If he will not v•••safe to heare them, tell it vnto the Church: and if he efuse to heare the Church also, let him bee vnto thee as an heathen man, and a publicane, Verily J say vnto you, whatsoeuer yee shall binde on earth, shall bee bound in Heauen: and whatsoeuer yee loose on earth, shall bee loosed in Heauen.* These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme. 1. Cor. 5.5. *Let such a one be deliuered vnto Satan, for the destructiō of the flesh, that the spirit may be saued in the day of the Lord Jesus.* 1. Cor. 11.20. *When ye come together into one place, this is not to eate the Lords Supper▪* 2. Thes. 3.14. *Jf any man obey not our sayings: note him by a letter, and haue no companie with him, that hee may bee ashamed.* 1. Tim. 1.20. *Of whom is Hymenaeus, and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme.* In the Prophets also are manifest testimonies, in which this is apparent to haue beene commaunded by God. *Isai.* 1.11. *What haue I to doe with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beastes: and I desire not the bloud of bullockes, nor of lambs, nor of goates.* Isai. 66.3. *He that killeth a bullock, is as if he slue a man: he that sacrificeth a sheepe, as if he cut off a dogs necke: hee that offereth an oblation, as if hee offered swines bloud: he that remembreth incense, as if he blessed an Jdoll.* Ier. 7.22. *J spake not vnto your Fathers, nor commaunded them, when J brought them out of the land of Aegypt, concerning burnt offerings and sacrifices.* Psal. 50.16. Vnto the wicked said God; *What hast thou to doe, to declare mine ordinaunces, that thou shouldest take my couenant in thy mouth?* Wherefore Christ also saith, *Matt.* 5.24. *Leaue there thine offering before the Altar, and goe thy waie: first bee reconciled to thy brother, and then come and offer thy gift.* There are other places also of Scripture besides these, where it is cōmanded, that all professed wicked persons be excluded from the church & the vse of the sacraments: as, wheresoeuer is reprehended the vnlawfull vse of the sacraments: Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church, as professe faith & repentāce. Reply. *God indeed forbiddeth the vngodlie to come vnto the sacraments, but he willeth not that the church should forbid them.* Ans. What god forbiddeth to be done in the church, that wil he haue to be auoided by the Discipline of the church: & that God hath willed the church to forbid & exclude professed vngodly persons, is manifestly prooued by the fore alleadged places.\n\n2 Obiect. *Men are not able to discerne the woorthie from the vnworthie: they cannot know, who truelie repent, & who persist in impietie: neither can they cast anie man into hell fire. Therefore that iudgement is not committed vnto the church, whereby the godlie maie be distinguished from the vngodlie.* Aunswere. The church doth not iudge of such as are hidden or secrete, but of those that are manifest, namely of those, who shew them selues in outward life & profession; and this she doth when concerning such she subscribeth to the iudgement of god, that is, when shee iudgeth of them according to the prescript of Gods word: as when out of the woord of God shee pronounceth the obstinate to be condemned, as long as they continue such; & when out of the word of God she absolueth them which shew repentance. But to discerne from others such as are close & hidden, as the church is not able, so neither doth she take it vpon her.\n\n3 Obiection. *Christ saith in the Parable of the tares, let both grow together vntil the haruest. Therefore none ought to bee excluded.* Aunswere. 1. *Christ speaketh there of hypocrits, who cannot be discerned alwaies from the true seruers of God.* Therefore his meaning is, that hypocrites ought not to be cut off or separated frō the church, as whom we know not to be such: but that the Angels shall doe this at the last daie. 2. *Christ distinguisheth there the office of the Magistrate, and of ministers, Let them grow,* that is, put not to death any which are estrāged from the church. For the Ministers may not vse corporal force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the church, and the kingdome of the Diuell shal not be taken awaie.\n\n4 Obiection. *Men are to bee forced and compelled vnto good workes. The vse of the sacraments is a good worke. Therefore they are to be forced and compelled to the vse of the sacraments.* Aunswere. 1. The Minor is not true, except it be vnderstoode of that vse, which is celebrated by the faithfull: otherwise, when vnbeleeuers vse the sacraments, their vse is no good work. The vse of the sacraments is a good work, when good moral works goe before this vse: And then is it truly called the vse of the sacramentes; otherwise it is rather an abuse, and prophaning of the sacramentes. For when the wicked take the sacramentes, they abuse them; whence it is that Christ expressely dehorteth the wicked, from this good work, when he saith, *Leaue there thine offring before the Altar, and goe thy waie.* 2. The Maior proposition is to be distinguished. Men are to bee compelled vnto good woorkes, but in their order, so that there goe before an enforcing to moral woorks, and then follow after an enforcing to ceremoniall works: and so is that to bee vnderstood, which Christ saith, *Luk.* 14 23. *Compel them to come in.*\n\n5 Obiection. *We haue no examples of this excluding. The Prophets, Apostles, and John excluded none: nay John Baptised a generation of vipers.* Aunswere. The Prophets albeit they could not exclude the wicked from the sacrifices & sacraments, yet they condemned that wickednesse of theirs in approching thither, and made oftentimes long sermons both against the wicked who did approch, and against the Church, which admitted them vnto the sacrifices. But *that the Apostles did exclude,* Paul alone doth sufficiently shew by his example, as we saw before, and *John Baptised them onlie who promised faith and repentaunce: he baptized a generation of vipers, when now they did repent.* Wherefore although they were a vipers broode whome Iohn baptised; yet were they not any longer vipers, when they were baptised. For *John baptised none but such as confessed their sinnes: As also he preached the Baptisme of repentance for the remission of sinnes.*\n\n6 Obiection. *Jf they are to bee admitted vnto the sacraments which professe faith and repentance, & the vnbeleeuers and wicked are to be excluded; the same shall bee doone after the same manner, as it was done by John. But John by himselfe alone admitted them, who professed faith and repentance, vnto baptism, and he alone also reiected he impenitēt: Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance, or to reiect the obstinate.* Aunswere. The reason is not like. For Iohn was endued with a Propheticall and Apostolicke authoritie. Againe at that time the gathering of the new Church was respected, and not the excluding of them, who were in the Church, and had reuolted from it.\n\n### Certaine argumentes assoiled, whereby some haue endeuoured to abolish excommunication\n\n1 *WHERE the woorde and Sacraments are rightly to be administred, there must the authorite of discipline be established. But in the primitiue Church, and at this day in well ordered Churches the authoritie of discipline is not established: Therefore the woord and Sacraments are not rightly there administred. But absurd were it so to say; therefore absurd also to impose a necessity of discipline on the Church.* Aunswere. These wordes, To be rightly administred, are doubtfull and haue a diuerse meaning. 1. *To administer rightlie,* signifieth, so to administer, as that the administration wholy agree with the prescript of the Lorde. 2 It signifieth, *to administer,* not according to the right, perfect and exact obseruing of it; but so, that the administration be pleasing to God, & profitable for the saluation of the Church. In this whole world the Sacramentes are not rightly administred according to the former signification: but according to the latter signification they are. For albeit there be some blemishes, which by reasō of the churches weaknes & imbecillity cannot be corrected & amended on a sodain; yet the administration may please God, and profit the Church: Albeit wee are neuerthelesse to acknowledge & bewail the defects. *For blessed are they which hungre and thirst after righteousnesse.* Except these thinges be graunted, there will be no pure church in the world. We may seeme now to haue sufficiently assoiled this obiection; but yet furder also we deny the Minor. For the autority of discipline was, & cōtinued in the Primitiue church, & shal also continu in an il ordred church, but with great abuse, as amongst the Papists. Reply. *Jn our Churches, & in the Heluetian churches Excommunication is not in force: Therfore the Minor of the former obiectiō is true.* Ans. Although in some Churches it be not exercised, yet is it not then ill exercised: but the Minor is neuerthelesse infringed. Because in those churches the woord & the Sacraments are rightly administred, according to the other signification whereof we spake before. Chrysostome saith, *If any wicked person come vnto the Lords table, giue not vnto him the Lordes Sacrament, the body & bloud of the Lord: if he wil not beleue, signifie it vnto me: I will rather leese my life, than I will admitte him.* Excommunication therefore was in force many yeares after Christ.\n\n2 *That Doctrine which hath neither Gods woorde nor examples, is not to be thrust vpon the church. But this doctrine hath neither of these. Therfore it is not to be thrust vpō the church.* Ans. It hath the word for it. *Mat.* 18.17. *If he refuse to hear the church, let him be vnto thee as a Heathen man.* 1. Cor. 5. *Let such a one be deliuered vnto Satan.* 1. Tim. 1. *Whom I haue deliuered vnto Satan.* Reply. *Mat.* 18. *No mention is made of the seniorie or Excommunication. Therefore that doth not proue the word.* Ans. I deny the Antecedent. For although there bee not the formall words, yet the thing it selfe is conteined in them. Reply. *To be accounted for an heathen man, and to be Excommunicated, are not al one. Therfore the word is not conteined there in words of like force. Now the Antecedent is proued thus. Let him be vnto thee as an heathen man & a publican. There he speaketh not of the iudgement of the Church. Therefore he is not to bee excommunicated by the whole Church, who is accounted for an Heathen by priuat men.* Auns. Whom each in seueral account for an Heathen man, him the whole Church so accounteth of. Reply. *But it is not said there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen mā: Therfore account him not so according to the churches iudgement, but according to thine own iudgement.* Answer. Therefore I account him so, because he heareth not the Church. But, not to heare the Church, is, to be a publicane, and estranged from the church. Are not these all one? But I adde an other thing which admitteth lesse questioning. Hee saith not only to euery priuate man, but *to the whole Church,* for, *to thee,* and *to the Church,* are of like force. For when Christ commaundeth, that I account a man for a publicane and an heathen, doth he therefore wil that the church account him for a Christian? No, because then he would haue contrarie iudgements to be giuen of the same man. But, *to bee accounted of the Church for a publicane and an Heathen,* is to be excommunicated, and to be out of the communion of the Church. Wherefore this standeth still, that mention is made of excommunication, and that it is commanded, &, That, *to be accounted of one for a publicane,* is, so to bee accounted of all. And if that denunciation shoulde not bee done in special and particular, no man could be accounted for a publicane. As touching the other member, which is the seniorie, I aunswere, that it is doone by the church.\n\n3 *The Church is not the Seniorie: But christ commaundeth that signification be giuen to the church, and that admonition bee giuen by the church. Therefore not by the Seniorie.* Aunswere. I deny the Maior: albeit the whole reason notwithstanding maie be graunted: namely, that christ vnderstandeth not *the Seniorie,* but maketh properly the name *of the Church,* both of the Iewish before christ, and of the christian after christ. But there must bee notwithstanding some order in the iurisdiction of the church: some must be appointed and ordeined by the church: else will there be a confusion of all things. Therefore by the church is comprehended the Seniory, and by consequent it is vnderstood of a councell or assemblie of gouernours. Wee cannot obserue that which christ saith, without defining of circumstances. Reply. *Jt is true indeed, that signification cannot be giuen to the whole church, but to the councell or assemblie of gouernours, which yet is ciuill: Tell the church, that is, the Senate of the cittie.* Answere. Now then they confesse that it cannot be signified to the whole church, but to some councell or assembly of gouernours, which yet must be ciuill, not Ecclesiasticall. The question then is, whether christs woords are to be vnderstoode of a ciuill councell and assemblie. This must they prooue. They prooue therefore that this councell is ciuill.\n\n4 *Christ commandeth that it be signified vnto the councell; which councell is ciuill. This proposition they proue. That councell which punisheth with corporal punishments, is ciuil. The councell, which gaue Paul power to put Christians to death, punisheth with corporall punishments: Therefore it was ciuil.* Aunswere. Wee aunswere vnto the Maior. That councell which punisheth so, according to right, is ciuil. But they, who gaue that power to Paul, did it wrongfully: because they had not that right and authoritie, but vsurped it. Which also is to bee thought of their putting Stephen to death; because it was done tumultuously: & further the Priests themselues were consenting vnto it, but vniustly. Reply. *S. Austine saith that the Jewes did lie, when they said, It is not lawful for vs to put any man to death.* Aunswere. The wordes of Austine are these in his 114. Treatise, vpon Iohn, *Did they not put him to death, whome they yeelded vp to bee put to death? By reason of the feast it was not lawfull to put him to death.* Reply. *S. Chrysostome also. saith; It is not lawful for vs, that is, because of the feast approching.* Answere. This is not true (with the good leaue of S. Chrysostome bee it spoken): because it is witnessed by their stories, that their lawes were taken from them by Herode the Greate; and Iosephus writeth that the whole councell was put to death by him, one onely excepted. Therefore the Iewes in effect say this: Thou hast the power of the sworde; it is not lawful for vs to put any man to death. Reply, *It is said in the Gospell; Take yee him and iudge him after your owne Law.* Aunswere. He meaneth the Law of Moses: which was, That he should be stoned to death, Pilate graunting them the libertie of vsing their owne Law. Replie. *Josephus saith, That their Lawes were graunted vnto them by Claudius.* Aunswere. Then before time they had them not. Moreouer Claudius is said in this sense to haue graunted them their Lawes, because hee permitted them to obserue their owne Lawes and rites in religion. Replie. *Their councell was taken awaie by Herode the Great: Therefore before time they had ciuill iurisdiction, and at that time, when Christ commaunded to signifie it vnto the councel. Wherefore, by consequent, it was to be signified to the ciuil senate: for there was no other councel but the ciuill. There were in al three councels or assemblies,* 1. *Of the whole kingdom, as the high court of parliament in England.* 2. *A lesse councel, which was the senate of the citie of Jerusalē; & that was both ciuil & ecclesiastical.* 3. *The Triumuiri. Al these were ciuil. The councel then was ciuill. Christ sendeth to the councel. Therefore to the ciuil senate.* Ans. The councel was ciuil, but not only ciuil: for it had also ecclesiastical power, because it handled & decided matters of religion: It consisted of Pharisees & Scribes, of Diuines & Lawyers. For they had morall & iudicial Lawes.\n\nNow then the question is, *Whether Christ commaundeth to tel the councel, as it is ciuill: or as it is ecclesiastical.* That hee wil haue it signified vnto the councel, as it is Ecclesiastical, we proue out of the text. 1. *Because wee are commaunded to account the excommunicated person for an heathen man and Publicane,* that is, for an aliene from Christes kingdome. Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome, belongeth vnto the Ecclesiastical magistrate, not vnto the ciuil: because a Publican and an Heathen may be a member of the cittie, but not of the church of Christ. 2. Christ addeth, *Verily, verily, J saie vnto you, whatsoeuer yee bind on earth, shal be bound in heauen.* Heere Christ meeteth with an obiection: For the excommuned person may obiect; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publicane, I wil notwithstanding in the meane season eate and drink. Christ answereth therefore, That this iudgement shall not be frustrate or of no effect: for I may selfe wil be the executour of it. Before, in the 16 Chapter, he said, *I will giue thee the keies of the kingdome of heauen:* but there hee speaketh of the common and general authority of the ministerie: here he speaketh namely and particularly of the ministers authority in this cause. To bind and loose therefore is not belonging vnto the Magistrate, but vnto the church.\n\n5 *The wicked maie bee accounted for Heathens and Publicanes, without anie excommunication: Therefore a Publicane and an excommunicate are not alone.* Aunswere. I denie the Antecedent: because to account one out of the communion of the church, & to excommunicat, are all one. Reply. *But they maie account one, that is, think of one in their mind, to be such a person.* Aunswere. If hee heare not the church, thou art to knowe, not what the church thinketh of him in minde, but what they publikely determine of him, whether thou maiest account him for an Heathen and Publicane. And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person. Therefore it is not a knowledge only in the mind.\n\n### Against the Examples\n\n*Pavl willeth that the incestuous person be cast out of the Catholick church.* 1. Corinth. 5.13. that is, hee will haue him pronounced to be no member of the Church. Therefore this eiection or casting out is not to think only, but to pronounce also & excommunicate. The aduersaries vrge the contrary to this, on this wise.\n\n6 *The Apostle expoundeth himself* 2. Corinth. 2.6. *Jt is sufficient vnto the same man, that he was rebuked of many. Therefore those words, Account him for a Heathen & a Publicane, and, put him awaie from among you, signifie only a rebuking.* Answere. This reason deceiueth by a fallacy of consequent: because a generall rule is not builded vpon one example. For, because heere was neede of rebuking onely, seeing the partie repented: It doth not thereof follow, that alwaies the same onely is required. Reply. *What they did, that Paul commanded. But they did onlie reprehend and rebuke. Therefore Paul commaunded them onelie to reprehend him, when he commanded them to put him awaie from among them.* Ans. Paul commaunded that, but not that only: because he cōmanded also that they should reiect him, if he repēted not. But if he repēted, it should be sufficient to reprehend & rebuke him. Wherefore it doth not follow: They onely reprehend him: Therefore Paul commaunded them onely to reprehend him. This is a true aunswere vnto the former reply; but there is another also cleare and manifest.[^2] For the Greeke woorde (which the Apostle here vseth) signifieth not onelie reprehension and rebuking, but also that excommunication, which is by words onelie. And in this sense not onelie it maie, but also must bee taken: because hee saieth, *So that now contrariwise yee ought rather to forgiue him.* Therefore he was now excommunicated, and not as yet receiued, but to be receiued: Neither was he onely reprehended and rebuked, but also cast out & eiected. And whē also he saith. *Of many,* hereby is cōfirmed, that by the name of the *church,* whereof Christ speaketh, Matth. 18. is not vnderstoode the common multitude, but the chief gouerners of the church. Againe, *For this cause did I write* (saith the Apostle) *that J might know the proofe* of you, whether you would bee obedient in all things. He praiseth them therefore because they obeied. Wherefore before repentance he forbiddeth, *That they companie not together with the excommunicated person.* And further also hee saith; *I praie you that you would confirme your loue towardes him.* The Greeke woorde, 〈 in non-Latin alphabet 〉 (which we interpret, *to confirme*) signifieth, by publique sentence to speake a thing. So is it taken, *Gal.* 3.15. a mans couenant when it is confirmed, that is, ratified by publique autoritie. The Apostles meaning therefore here is, that they should declare their loue towardes man by publique testimonie. Therefore, *to forgiue,* was to receiue the excommunicated erson into fauour, and that doth hee often repete. Now, there was also some space betweene the writing of the former and the latter Epistle to the Corinthians: Therefore hee stoode in the meane time excommuned. In the former Epistle Paul saith, *that hee heareth that some wicked persons were amongest the flock:* Them he willeth to bee excōmuned: And it is likely that the Corinthians obeyed this his commandement in excommuning them, and so wrote to Paul, that they had obeyed him therein, because in his 2. Epistle, Cap. 2. he commendeth them, and willeth them to receiue againe the incestuous person, vppon repentance.\n\n7 *Whome Paul had willed to bee noted by a letter, him hee willeth the Thessalonians to account of, as of a brother, and therefore will not haue him to be excommunicated.* This consequence or sequele is proued thus: *Contraries can-not stand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he bee to bee accounted for a brother, hee is not to bee excommunicated.* That these are contraries, is also thus proued *To Excommunicate, is, not to account one for a brother: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore also to excommunicate one, and to account him for a brother, are contraries, and so can not stand together; except, not to account, and, to account for a brother, shoulde bee all one.* Aunswere. There is an ambiguitie and diuerse vnderstanding of these woords, *to account for a brother.* Wherefore the contrarietie is not here of force. For all men are brethren, both Christians, and Turks. But christians neuerthelesse, although they account Turks for their brethren, and neighbours, and desire their saluation: yet doe they not account them for christian bretheren. If then they are to account Turks for their brethren, then much more must they account them, and seeke their saluation, who were before time brethren, that is, christians.\n\n8 *What Paul did, that are not we to folow. Paul did excommunicate Hymenaeus and Alexander without the churches consent,* 1. Timot. 1.20. *Therefore wee must excommunicate no man.* Answere. The Maior proposition is false, if it be generally vnderstoode. Reply. *The Maior is thus proued. What Paul did by his Apostolique autoritie, that are not we to follow. But hee did this by his Apostolique autoritie.* Now this Minor is prooued by Paules words: *I haue deliuered, saith he, Hymenaeus and Alexander vnto Satan. But our Ministers and Pastours of churches cannot do this. Therefore it must needes be that Paul did it by special autoritie.* Aunswere. This whole reason I graunt. Wee must not follow his example, if he did it alone. But hereof it followeth not, Therefore we maie not excommunicate. For so more is in the conclusion than in the premisses. And againe the Minor may bee denied; because in the text alleadged it is reported only, that Paul did it, not in what sort and maner he did it.\n\n[^1]: 2. King. 18 18. Esai. 22.22.\n[^2]: 〈 in non-Latin alphabet 〉."},{"number":138,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[86],"paragraphs":[],"clauses":[],"items":[{"question":"Whenas wee are deliuered from all our sinnes and miseries, without any merit of ours, by the mercy of God onlie for Christes sake: for what cause are we to doe good-workes?","answer":"Because, after that Christ hath redeemed vs with his bloud, he renueth vs also by his spirite to the Image of himselfe: that wee receiuing so great benefits should shewe our selues all our lifetime thankefull to God, and honour him. Secondly, that euery of vs may bee assured of his faith, by his fruite. And lastly, that by our honest and good conuersation wee may winne others vnto Christ.","segments":[{"text":"Because, after that Christ hath redeemed vs with his bloud, he renueth vs also by his spirite to the Image of himselfe: that wee receiuing so great benefits should shewe our selues all our lifetime thankefull to God, and","proofs":["Romans 6:13","12:1–2","1 Peter 2:5, 9–10","1 Corinthians 6:20"],"refs":[{"printed":"Romans 6:13","osis":["Rom.6.13"]},{"printed":"12:1–2","osis":["Rom.12.1-Rom.12.2"]},{"printed":"1 Peter 2:5, 9–10","osis":["1Pet.2.5","1Pet.2.9-1Pet.2.10"]},{"printed":"1 Corinthians 6:20","osis":["1Cor.6.20"]}],"note":null},{"text":"honour him. Secondly, that euery of vs may bee","proofs":["Matthew 5:16","1 Peter 2:12"],"refs":[{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"1 Peter 2:12","osis":["1Pet.2.12"]}],"note":null},{"text":"assured of his faith, by his fruite. And lastly, that by our honest and good conuersation wee may","proofs":["2 Peter 1:10","Matthew 7:17–18","Galatians 5:6, 22"],"refs":[{"printed":"2 Peter 1:10","osis":["2Pet.1.10"]},{"printed":"Matthew 7:17–18","osis":["Matt.7.17-Matt.7.18"]},{"printed":"Galatians 5:6, 22","osis":["Gal.5.6","Gal.5.22"]}],"note":null},{"text":"winne others vnto Christ.","proofs":["1 Peter 3:1–2","Matthew 5:16","Romans 14:19"],"refs":[{"printed":"1 Peter 3:1–2","osis":["1Pet.3.1-1Pet.3.2"]},{"printed":"Matthew 5:16","osis":["Matt.5.16"]},{"printed":"Romans 14:19","osis":["Rom.14.19"]}],"note":null}],"items":[]}],"text":null},{"number":139,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[87],"paragraphs":[],"clauses":[],"items":[{"question":"Cannot they then be saued which be vnthankefull, and remaine still careleslie in their sinnes, and are not conuerted from their wickednesse vnto God?","answer":"By no meanes. For, as the Scripture beareth witnesse, neither vnchast persons, nor Idolaters, nor adulterers, nor theeues, nor couetous men, nor drunkardes, nor slaunderers, nor robbers, shall enter into the kingdome of god.","segments":[{"text":"By no meanes. For, as the Scripture beareth witnesse, neither vnchast persons, nor Idolaters, nor adulterers, nor theeues, nor couetous men, nor drunkardes, nor slaunderers, nor robbers, shall enter into the kingdome of god.","proofs":["1 Corinthians 6:9–10","Ephesians 5:5–6","1 John 3:14–15"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"Ephesians 5:5–6","osis":["Eph.5.5-Eph.5.6"]},{"printed":"1 John 3:14–15","osis":["1John.3.14-1John.3.15"]}],"note":null}],"items":[]}],"text":null},{"number":140,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[88],"paragraphs":[],"clauses":[],"items":[{"question":"Of what parts consisteth the conuersion of man vnto God?","answer":"It consisteth of the mortifieng of the oulde man, and the quickning of the new man.","segments":[{"text":"It consisteth of the mortifieng of the oulde man, and the quickning of the new man.","proofs":["Romans 6:4–6","Ephesians 4:22–24","Colossians 3:5–10","1 Corinthians 5:7","2 Corinthians 7:11"],"refs":[{"printed":"Romans 6:4–6","osis":["Rom.6.4-Rom.6.6"]},{"printed":"Ephesians 4:22–24","osis":["Eph.4.22-Eph.4.24"]},{"printed":"Colossians 3:5–10","osis":["Col.3.5-Col.3.10"]},{"printed":"1 Corinthians 5:7","osis":["1Cor.5.7"]},{"printed":"2 Corinthians 7:11","osis":["2Cor.7.11"]}],"note":null}],"items":[]}],"text":null},{"number":141,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[89],"paragraphs":[],"clauses":[],"items":[{"question":"What is the mortifieng of the old man?","answer":"To bee truely and hartily sorry, that thou hast offended god by thy sinnes, and daily more and more to hate and eschew them.","segments":[{"text":"To bee truely and hartily sorry, that thou hast offended god by thy sinnes, and daily more and more to hate and eschew them.","proofs":["Romans 8:13","Joel 2:13","Hosea 5:15","6:1"],"refs":[{"printed":"Romans 8:13","osis":["Rom.8.13"]},{"printed":"Joel 2:13","osis":["Joel.2.13"]},{"printed":"Hosea 5:15","osis":["Hos.5.15"]},{"printed":"6:1","osis":["Hos.6.1"]}],"note":null}],"items":[]}],"text":null},{"number":142,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[90],"paragraphs":[],"clauses":[],"items":[{"question":"What is the quickening of the new man?","answer":"True ioy in God through Christ, and an earnest and ready desire to order thy life according to gods will, and to doe all good woorkes.","segments":[{"text":"True ioy in God through Christ, and an earnest and ready desire to order thy life according to gods will, and to","proofs":["Romans 5:1","14:17","Isaiah 57:15"],"refs":[{"printed":"Romans 5:1","osis":["Rom.5.1"]},{"printed":"14:17","osis":["Rom.14.17"]},{"printed":"Isaiah 57:15","osis":["Isa.57.15"]}],"note":null},{"text":"doe all good woorkes.","proofs":["Romans 6:10–11","Galatians 2:20"],"refs":[{"printed":"Romans 6:10–11","osis":["Rom.6.10-Rom.6.11"]},{"printed":"Galatians 2:20","osis":["Gal.2.20"]}],"note":null}],"items":[]}],"text":null},{"number":143,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[91],"paragraphs":[],"clauses":[],"items":[{"question":"What are good-workes?","answer":"Those only which are done, by a true faith, according to gods law, & are referred only to his glorie: and not those which are imagined by vs, as seeming to vs to be right and good, or which are deliuered and commanded by men.","segments":[{"text":"Those only which are done, by a true faith, according to","proofs":["Romans 14:23"],"refs":[{"printed":"Romans 14:23","osis":["Rom.14.23"]}],"note":null},{"text":"gods law, & are","proofs":["1 Samuel 15:22","Ephesians 2:10"],"refs":[{"printed":"1 Samuel 15:22","osis":["1Sam.15.22"]},{"printed":"Ephesians 2:10","osis":["Eph.2.10"]}],"note":null},{"text":"referred only to his glorie: and not those which are imagined by vs, as seeming to vs to be right and good, or which are","proofs":["1 Corinthians 10:31"],"refs":[{"printed":"1 Corinthians 10:31","osis":["1Cor.10.31"]}],"note":null},{"text":"deliuered and commanded by men.","proofs":["Deuteronomy 11:32","Ezekiel 20:18–19","Isaiah 29:13","Matthew 15:9"],"refs":[{"printed":"Deuteronomy 11:32","osis":["Deut.11.32"]},{"printed":"Ezekiel 20:18–19","osis":["Ezek.20.18-Ezek.20.19"]},{"printed":"Isaiah 29:13","osis":["Isa.29.13"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]}],"text":null},{"number":144,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[92],"paragraphs":[],"clauses":[],"items":[{"question":"Which is the Law of God?","answer":"God spake all these wordes. 1 I am the Lorde thy God, which hath brought thee out of Aegypt, out of the house of bondage, Thou shalt haue no other Gods in my sight. 2 Thou shalt make to thee no grauen Image, nor the likenes of any thing that is in heauē aboue, or in the earth beneath, nor in the water vnder the earth. Thou shalt not bowe downe to them nor worship them: for I the Lord thy God am a ielouse God, and visit the sins of the fathers vpon the childrē vnto the third & fourth generatiō of thē that hate me, & shew mercy vnto thousands of them that loue me and keepe my commandementes. 3 Thou shalt not take the name of the Lorde thy God in vaine: for the Lorde will not holde him guiltlesse that taketh his name in vaine. 4 Remember thou keepe holy the sabboth day, sixe daies shalt thou labour and doe al that thou hast to doe, but the seuenth day is the sabboth of the Lord thy God, in it thou shalt doe no maner of works, thou, and thy son, & thy daughter, thy man-seruant, & thy maid seruāt, thy cattle, & the stranger, that is within thy gate. For in six daies the Lord made heauen & earth, the sea & all that in them is, and rested the seuenth daie: wherefore the Lorde blessed the seuenth daie and hallowed it. 5 Honor thy father & thy mother, that thy daies may be long in the land which the Lord thy God giueth thee. 6 Thou shalt doe no murther. 7 Thou shalt not commit adultery. 8 Thou shalt not steale. 9 Thou shalt not beare false witnesse against thy neighbour. 10 Thou shalt not couet thy neighbours house, nor his wife, nor his seruant, nor his maide, nor his oxe, nor his asse, nor any thing that is his.","segments":[{"text":"God spake all these wordes.","proofs":["Exodus 20","Deuteronomy 5"],"refs":[{"printed":"Exodus 20","osis":["Exod.20"]},{"printed":"Deuteronomy 5","osis":["Deut.5"]}],"note":null},{"text":"1 I am the Lorde thy God, which hath brought thee out of Aegypt, out of the house of bondage, Thou shalt haue no other Gods in my sight.","proofs":[],"refs":[],"note":null},{"text":"2 Thou shalt make to thee no grauen Image, nor the likenes of any thing that is in heauē aboue, or in the earth beneath, nor in the water vnder the earth. Thou shalt not bowe downe to them nor worship them: for I the Lord thy God am a ielouse God, and visit the sins of the fathers vpon the childrē vnto the third & fourth generatiō of thē that hate me, & shew mercy vnto thousands of them that loue me and keepe my commandementes.","proofs":[],"refs":[],"note":null},{"text":"3 Thou shalt not take the name of the Lorde thy God in vaine: for the Lorde will not holde him guiltlesse that taketh his name in vaine.","proofs":[],"refs":[],"note":null},{"text":"4 Remember thou keepe holy the sabboth day, sixe daies shalt thou labour and doe al that thou hast to doe, but the seuenth day is the sabboth of the Lord thy God, in it thou shalt doe no maner of works, thou, and thy son, & thy daughter, thy man-seruant, & thy maid seruāt, thy cattle, & the stranger, that is within thy gate. For in six daies the Lord made heauen & earth, the sea & all that in them is, and rested the seuenth daie: wherefore the Lorde blessed the seuenth daie and hallowed it.","proofs":[],"refs":[],"note":null},{"text":"5 Honor thy father & thy mother, that thy daies may be long in the land which the Lord thy God giueth thee.","proofs":[],"refs":[],"note":null},{"text":"6 Thou shalt doe no murther.","proofs":[],"refs":[],"note":null},{"text":"7 Thou shalt not commit adultery.","proofs":[],"refs":[],"note":null},{"text":"8 Thou shalt not steale.","proofs":[],"refs":[],"note":null},{"text":"9 Thou shalt not beare false witnesse against thy neighbour.","proofs":[],"refs":[],"note":null},{"text":"10 Thou shalt not couet thy neighbours house, nor his wife, nor his seruant, nor his maide, nor his oxe, nor his asse, nor any thing that is his.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":145,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[93],"paragraphs":[],"clauses":[],"items":[{"question":"How are these commandements diuided?","answer":"Into two tables, whereof the former deliuereth in foure commaundementes, how we ought to behaue our selues towards God: The latter deliuereth in sixe commaundements, what duties we owe vnto our neighbour.","segments":[{"text":"Into two tables, whereof the former deliuereth in foure commaundementes, how we ought to behaue our selues towards God: The latter deliuereth in sixe commaundements, what duties we","proofs":["Exodus 34:28","Deuteronomy 4:13","10:3–4"],"refs":[{"printed":"Exodus 34:28","osis":["Exod.34.28"]},{"printed":"Deuteronomy 4:13","osis":["Deut.4.13"]},{"printed":"10:3–4","osis":["Deut.10.3-Deut.10.4"]}],"note":null},{"text":"owe vnto our neighbour.","proofs":["Matthew 22:37–39"],"refs":[{"printed":"Matthew 22:37–39","osis":["Matt.22.37-Matt.22.39"]}],"note":null}],"items":[]}],"text":null},{"number":146,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[94],"paragraphs":[],"clauses":[],"items":[{"question":"What dooth God require in the first commaundement?","answer":"That, as dearlie as I tender the saluation of my own soul, so earnestlie should I shun & flie all Idolatry, sorcery, enchantmēts, superstitiō, praying to Saints, or anie other creatures: & should rightly acknowledge the only & true god, trust in him alone, submit & subiect my self vnto him with al humility & patience, look for all good things from him alone, and lastly with the entire affection of my hart loue, reuerence, & worship him: so that I am ready to renounce and forsake al creatures rather, thā to commit the least thing that may be against his wil.","segments":[{"text":"That, as dearlie as I tender the saluation of my own soul, so earnestlie should I shun & flie all Idolatry, sorcery, enchantmēts,","proofs":["1 Corinthians 6:9–10","10:7, 14"],"refs":[{"printed":"1 Corinthians 6:9–10","osis":["1Cor.6.9-1Cor.6.10"]},{"printed":"10:7, 14","osis":["1Cor.10.7","1Cor.10.14"]}],"note":null},{"text":"superstitiō, praying to Saints, or anie other","proofs":["Leviticus 19:31","Deuteronomy 18:11"],"refs":[{"printed":"Leviticus 19:31","osis":["Lev.19.31"]},{"printed":"Deuteronomy 18:11","osis":["Deut.18.11"]}],"note":null},{"text":"creatures: & should rightly","proofs":["Matthew 4:10","Revelation 19:10","22:8–9"],"refs":[{"printed":"Matthew 4:10","osis":["Matt.4.10"]},{"printed":"Revelation 19:10","osis":["Rev.19.10"]},{"printed":"22:8–9","osis":["Rev.22.8-Rev.22.9"]}],"note":null},{"text":"acknowledge the only & true god,","proofs":["John 17:3"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]}],"note":null},{"text":"trust in him alone,","proofs":["Jeremiah 17:5"],"refs":[{"printed":"Jeremiah 17:5","osis":["Jer.17.5"]}],"note":null},{"text":"submit & subiect my self vnto him with al","proofs":["Hebrews 10:36","Colossians 1:11","Romans 5:3–4","1 Corinthians 10:10","Philippians 2:14"],"refs":[{"printed":"Hebrews 10:36","osis":["Heb.10.36"]},{"printed":"Colossians 1:11","osis":["Col.1.11"]},{"printed":"Romans 5:3–4","osis":["Rom.5.3-Rom.5.4"]},{"printed":"1 Corinthians 10:10","osis":["1Cor.10.10"]},{"printed":"Philippians 2:14","osis":["Phil.2.14"]}],"note":null},{"text":"humility & patience,","proofs":["1 Peter 5:5–6"],"refs":[{"printed":"1 Peter 5:5–6","osis":["1Pet.5.5-1Pet.5.6"]}],"note":null},{"text":"look for all good things from him alone, and lastly with the entire affection of my hart","proofs":["Psalm 104:27–30","Isaiah 45:7","James 1:17"],"refs":[{"printed":"Psalm 104:27–30","osis":["Ps.104.27-Ps.104.30"]},{"printed":"Isaiah 45:7","osis":["Isa.45.7"]},{"printed":"James 1:17","osis":["Jas.1.17"]}],"note":null},{"text":"loue,","proofs":["Deuteronomy 6:5","Matthew 22:37"],"refs":[{"printed":"Deuteronomy 6:5","osis":["Deut.6.5"]},{"printed":"Matthew 22:37","osis":["Matt.22.37"]}],"note":null},{"text":"reuerence, &","proofs":["Deuteronomy 6:2","Psalm 111:10","Proverbs 1:7","9:10","Matthew 10:28"],"refs":[{"printed":"Deuteronomy 6:2","osis":["Deut.6.2"]},{"printed":"Psalm 111:10","osis":["Ps.111.10"]},{"printed":"Proverbs 1:7","osis":["Prov.1.7"]},{"printed":"9:10","osis":["Prov.9.10"]},{"printed":"Matthew 10:28","osis":["Matt.10.28"]}],"note":null},{"text":"worship him: so that I am ready to renounce and forsake al creatures rather, thā to","proofs":["Matthew 4:20","Deuteronomy 10:20"],"refs":[{"printed":"Matthew 4:20","osis":["Matt.4.20"]},{"printed":"Deuteronomy 10:20","osis":["Deut.10.20"]}],"note":null},{"text":"commit the least thing that may be against his wil.","proofs":["Matthew 5:29–30","10:37","Acts 5:29"],"refs":[{"printed":"Matthew 5:29–30","osis":["Matt.5.29-Matt.5.30"]},{"printed":"10:37","osis":["Matt.10.37"]},{"printed":"Acts 5:29","osis":["Acts.5.29"]}],"note":null}],"items":[]}],"text":null},{"number":147,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[95],"paragraphs":[],"clauses":[],"items":[{"question":"What is Idolatrie?","answer":"It is, in place of that one God, or besides that one and true God, who hath manifested himself in his word, to make or imagin and account any other thing, wherein thou reposest thy hope and confidence.","segments":[{"text":"It is, in place of that one God, or besides that one and true God, who hath manifested himself in his word, to make or imagin and account any other thing, wherein thou reposest thy hope and confidence.","proofs":["1 Chronicles 16:26","Philippians 3:19","Ephesians 5:5","Galatians 4:8","Ephesians 2:12","1 John 2:23","2 John 9","John 5:23"],"refs":[{"printed":"1 Chronicles 16:26","osis":["1Chr.16.26"]},{"printed":"Philippians 3:19","osis":["Phil.3.19"]},{"printed":"Ephesians 5:5","osis":["Eph.5.5"]},{"printed":"Galatians 4:8","osis":["Gal.4.8"]},{"printed":"Ephesians 2:12","osis":["Eph.2.12"]},{"printed":"1 John 2:23","osis":["1John.2.23"]},{"printed":"2 John 9","osis":["2John.1.9"]},{"printed":"John 5:23","osis":["John.5.23"]}],"note":null}],"items":[]}],"text":null},{"number":148,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[96],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the second cōmandement require?","answer":"That wee shoulde not expresse or represent god by any image or shape & figure, or worship him anie otherwise than he hath commaunded in his word himselfe to be worshipped.","segments":[{"text":"That wee shoulde not expresse or represent god by any image or shape & figure, or worship him anie otherwise than he hath commaunded in his word himselfe to be worshipped.","proofs":["Deuteronomy 4:15","Isaiah 40:18","Romans 1:23","Acts 17:29"],"refs":[{"printed":"Deuteronomy 4:15","osis":["Deut.4.15"]},{"printed":"Isaiah 40:18","osis":["Isa.40.18"]},{"printed":"Romans 1:23","osis":["Rom.1.23"]},{"printed":"Acts 17:29","osis":["Acts.17.29"]}],"note":null}],"items":[]}],"text":null},{"number":149,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[97],"paragraphs":[],"clauses":[],"items":[{"question":"Maie there then at all anie images or resemblances of things be made?","answer":"God neither ought nor can be represented by anie means: and for the creatures, although it be lawful to expresse them, yet god forbiddeth notwithstanding their images to be made or had, as thereby to woorship or honour either them, or god by them.","segments":[{"text":"God neither ought nor can be represented by anie means: and for the creatures, although it be lawful to expresse them, yet god forbiddeth notwithstanding their images to be made or had, as thereby to woorship or honour either them, or god by them.","proofs":["Exodus 23:24","34:13–14, 17","Numbers 33:52","Deuteronomy 7:5","12:3","16:22","2 Kings 18:4"],"refs":[{"printed":"Exodus 23:24","osis":["Exod.23.24"]},{"printed":"34:13–14, 17","osis":["Exod.34.13-Exod.34.14","Exod.34.17"]},{"printed":"Numbers 33:52","osis":["Num.33.52"]},{"printed":"Deuteronomy 7:5","osis":["Deut.7.5"]},{"printed":"12:3","osis":["Deut.12.3"]},{"printed":"16:22","osis":["Deut.16.22"]},{"printed":"2 Kings 18:4","osis":["2Kgs.18.4"]}],"note":null},{"text":"","proofs":["1 Samuel 15:23","Deuteronomy 12:30","Matthew 15:9"],"refs":[{"printed":"1 Samuel 15:23","osis":["1Sam.15.23"]},{"printed":"Deuteronomy 12:30","osis":["Deut.12.30"]},{"printed":"Matthew 15:9","osis":["Matt.15.9"]}],"note":null}],"items":[]}],"text":null},{"number":150,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[98],"paragraphs":[],"clauses":[],"items":[{"question":"But maie not images be tolerated in Churches, which may serue for bookes vnto the common people?","answer":"No. For it is not seemly that we should be wiser than god, who will haue his church to bee taught with the liuely preaching of his worde, and not with dumb images.","segments":[{"text":"No. For it is not seemly that we should be wiser than god, who will haue his church to bee taught with the liuely preaching of his worde, and not with dumb","proofs":["2 Timothy 3:16–17","2 Peter 1:19"],"refs":[{"printed":"2 Timothy 3:16–17","osis":["2Tim.3.16-2Tim.3.17"]},{"printed":"2 Peter 1:19","osis":["2Pet.1.19"]}],"note":null},{"text":"images.","proofs":["Jeremiah 10:8","Habakkuk 2:18–19"],"refs":[{"printed":"Jeremiah 10:8","osis":["Jer.10.8"]},{"printed":"Habakkuk 2:18–19","osis":["Hab.2.18-Hab.2.19"]}],"note":null}],"items":[]}],"text":null},{"number":151,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[99],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God decree in the third Commaundement?","answer":"That not only by cursing, or forswearing, but also by rash swearing wee shoulde not vse his name despitefully or vnreuerently: neither shuld by silence or conniuence bee partakers of these horrible sinnes in others: But that wee vse the sacred and holie name of God euer with great deuotion and reuerence: that he may be worshipped and honoured by vs with a true and stedfast confession, and inuocation of his name, & lastly in al our woords and actions whatsoeuer.","segments":[{"text":"That not only by cursing, or forswearing, but also by","proofs":["Leviticus 24:11","19:12"],"refs":[{"printed":"Leviticus 24:11","osis":["Lev.24.11"]},{"printed":"19:12","osis":["Lev.19.12"]}],"note":null},{"text":"rash swearing wee shoulde not vse his name despitefully or vnreuerently: neither shuld by silence or conniuence bee partakers of these horrible sinnes in others: But that wee","proofs":["Matthew 5:37","James 5:12"],"refs":[{"printed":"Matthew 5:37","osis":["Matt.5.37"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null},{"text":"vse the sacred and holie name of God euer with great deuotion and reuerence: that he may be","proofs":["Isaiah 45:23"],"refs":[{"printed":"Isaiah 45:23","osis":["Isa.45.23"]}],"note":null},{"text":"worshipped and honoured by vs with a true and stedfast","proofs":["1 Timothy 2:8"],"refs":[{"printed":"1 Timothy 2:8","osis":["1Tim.2.8"]}],"note":null},{"text":"confession, and","proofs":["Romans 2:24","1 Timothy 6:1","Colossians 3:16–17"],"refs":[{"printed":"Romans 2:24","osis":["Rom.2.24"]},{"printed":"1 Timothy 6:1","osis":["1Tim.6.1"]},{"printed":"Colossians 3:16–17","osis":["Col.3.16-Col.3.17"]}],"note":null},{"text":"inuocation of his name, & lastly in al our woords and actions whatsoeuer.","proofs":["Matthew 10:32"],"refs":[{"printed":"Matthew 10:32","osis":["Matt.10.32"]}],"note":null}],"items":[]}],"text":null},{"number":152,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[100],"paragraphs":[],"clauses":[],"items":[{"question":"Is it then so grieuous a sinne by swearing or banning, to take the name of God in vaine: as that God is also angrie with them, who, as much as in them lieth, doe not forbid or hinder it?","answer":"Surely most grieuous. For neither is there any sinne greater, or more offending God, than the dispiting of his sacred name. Wherefore also hee would haue this sinne to bee punished with death.","segments":[{"text":"Surely most grieuous. For neither is there any sinne greater, or more offending God, than the dispiting of his sacred name. Wherefore also hee","proofs":["Leviticus 5:1"],"refs":[{"printed":"Leviticus 5:1","osis":["Lev.5.1"]}],"note":null},{"text":"would haue this sinne to bee punished with death.","proofs":["Leviticus 24:15–16"],"refs":[{"printed":"Leviticus 24:15–16","osis":["Lev.24.15-Lev.24.16"]}],"note":null}],"items":[]}],"text":null},{"number":153,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[101],"paragraphs":[],"clauses":[],"items":[{"question":"May a man sweare also religiously and lawfully by the name of God?","answer":"He may: when as either the magistrate exacteth it, or otherwise necessitie requireth by this meanes the faith and truth of any man or thing to be ratified and established: whereby both the glorie of God may bee aduanced, and the safetie of others procured. For this kinde of swearing is ordained by Gods word, and therefore was wel vsed of the Fathers both in the olde, and newe Testament.","segments":[{"text":"He may: when as either the magistrate exacteth it, or otherwise necessitie requireth by this meanes the faith and truth of any man or thing to be ratified and established: whereby both the glorie of God may bee aduanced, and the safetie of others procured. For this kinde of swearing is ordained by Gods word, and therefore was wel","proofs":["Deuteronomy 6:13","10:20","Isaiah 48:1","Hebrews 6:16"],"refs":[{"printed":"Deuteronomy 6:13","osis":["Deut.6.13"]},{"printed":"10:20","osis":["Deut.10.20"]},{"printed":"Isaiah 48:1","osis":["Isa.48.1"]},{"printed":"Hebrews 6:16","osis":["Heb.6.16"]}],"note":null},{"text":"vsed of the Fathers both in the olde, and newe Testament.","proofs":["Genesis 21:24","31:53","Joshua 9:15, 19","1 Samuel 24:22","2 Samuel 3:35","1 Kings 1:29","Romans 1:9"],"refs":[{"printed":"Genesis 21:24","osis":["Gen.21.24"]},{"printed":"31:53","osis":["Gen.31.53"]},{"printed":"Joshua 9:15, 19","osis":["Josh.9.15","Josh.9.19"]},{"printed":"1 Samuel 24:22","osis":["1Sam.24.22"]},{"printed":"2 Samuel 3:35","osis":["2Sam.3.35"]},{"printed":"1 Kings 1:29","osis":["1Kgs.1.29"]},{"printed":"Romans 1:9","osis":["Rom.1.9"]}],"note":null}],"items":[]}],"text":null},{"number":154,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[102],"paragraphs":[],"clauses":[],"items":[{"question":"Is it lawfull to sweare by Saints or other creatures?","answer":"No: For a lawefull oth is an inuocation of God, whereby we desire, that he, as the onely searcher of hearts, beare witnesse vnto the trueth, and punish the swearer, if hee wittingly sweare falsely. But this honour agreeth to no creature.","segments":[{"text":"No: For a lawefull oth is an inuocation of God, whereby we desire, that he, as the onely searcher of hearts, beare witnesse vnto the trueth, and punish the swearer, if hee wittingly sweare falsely. But this honour","proofs":["2 Corinthians 1:23"],"refs":[{"printed":"2 Corinthians 1:23","osis":["2Cor.1.23"]}],"note":null},{"text":"agreeth to no creature.","proofs":["Matthew 5:34–36","James 5:12"],"refs":[{"printed":"Matthew 5:34–36","osis":["Matt.5.34-Matt.5.36"]},{"printed":"James 5:12","osis":["Jas.5.12"]}],"note":null}],"items":[]}],"text":null},{"number":155,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[103],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God commaunde in the fourth commandement?","answer":"First that the ministery of the gospel, and the schooles of learning should be maintained: and that I, both at other times, and especially on holy daies, should frequent studiouslie diuine assemblies, heare the word of God diligently, vse the Sacraments, ioine my praiers with the common praiers of the assemblie, and bestowe some thing according to my abilitie on the poore. And further, that all my life-time I bee free from misdeeds or euil actions, yeelding vnto the lord, that he may by his holy spirit woorke in mee his worke: and so I may begin in this life that euerlasting Sabboth.","segments":[{"text":"First that the ministery of the gospel, and the schooles of learning should be maintained: and that I, both at other times, and especially on holy daies, should","proofs":["Titus 1:5","1 Timothy 3:14–15","1 Corinthians 9:11, 13–14","2 Timothy 1:2","3:15","1 Timothy 4:13–16","5:17"],"refs":[{"printed":"Titus 1:5","osis":["Titus.1.5"]},{"printed":"1 Timothy 3:14–15","osis":["1Tim.3.14-1Tim.3.15"]},{"printed":"1 Corinthians 9:11, 13–14","osis":["1Cor.9.11","1Cor.9.13-1Cor.9.14"]},{"printed":"2 Timothy 1:2","osis":["2Tim.1.2"]},{"printed":"3:15","osis":["2Tim.3.15"]},{"printed":"1 Timothy 4:13–16","osis":["1Tim.4.13-1Tim.4.16"]},{"printed":"5:17","osis":["1Tim.5.17"]}],"note":null},{"text":"frequent studiouslie diuine assemblies,","proofs":["Psalm 68:26","40:9–10","Acts 2:42, 46"],"refs":[{"printed":"Psalm 68:26","osis":["Ps.68.26"]},{"printed":"40:9–10","osis":["Ps.40.9-Ps.40.10"]},{"printed":"Acts 2:42, 46","osis":["Acts.2.42","Acts.2.46"]}],"note":null},{"text":"heare the word of God diligently, vse the","proofs":["1 Corinthians 14:19, 29, 31"],"refs":[{"printed":"1 Corinthians 14:19, 29, 31","osis":["1Cor.14.19","1Cor.14.29","1Cor.14.31"]}],"note":null},{"text":"Sacraments,","proofs":["1 Corinthians 11:33"],"refs":[{"printed":"1 Corinthians 11:33","osis":["1Cor.11.33"]}],"note":null},{"text":"ioine my praiers with the common praiers of the assemblie, and bestowe some thing according to my abilitie","proofs":["1 Timothy 2:1–3, 8–9","1 Corinthians 14:16"],"refs":[{"printed":"1 Timothy 2:1–3, 8–9","osis":["1Tim.2.1-1Tim.2.3","1Tim.2.8-1Tim.2.9"]},{"printed":"1 Corinthians 14:16","osis":["1Cor.14.16"]}],"note":null},{"text":"on the poore. And further, that all my life-time I bee free from misdeeds or euil actions, yeelding vnto the lord, that he may by his holy spirit woorke in mee his worke: and so I may","proofs":["1 Corinthians 16:2"],"refs":[{"printed":"1 Corinthians 16:2","osis":["1Cor.16.2"]}],"note":null},{"text":"begin in this life that euerlasting Sabboth.","proofs":["Isaiah 66:23"],"refs":[{"printed":"Isaiah 66:23","osis":["Isa.66.23"]}],"note":null}],"items":[]}],"text":null},{"number":156,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[104],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God inioyne vs in the fift commandement?","answer":"That we yeelde due honor, loue, & faithfulnes to our Parentes, and so to all, who bear rule ouer vs, & submit our selues with such obedience, as is meete, to their faithful commaundements and chastisementes: And further also, that by our patience wee beare and suffer their vices and maners, euer thinking with our selues that god will gouerne and guide vs by their hand.","segments":[{"text":"That we yeelde due honor, loue, & faithfulnes to our Parentes, and so to all, who bear rule ouer vs, & submit our selues with such obedience, as is meete, to their faithful commaundements and chastisementes: And further also, that by our patience wee","proofs":["Ephesians 6:1–2, 5","Colossians 3:18, 20, 22–24","Ephesians 5:22","Proverbs 1:8","4:1","15:20","20:20","Exodus 21:17","Romans 13:1"],"refs":[{"printed":"Ephesians 6:1–2, 5","osis":["Eph.6.1-Eph.6.2","Eph.6.5"]},{"printed":"Colossians 3:18, 20, 22–24","osis":["Col.3.18","Col.3.20","Col.3.22-Col.3.24"]},{"printed":"Ephesians 5:22","osis":["Eph.5.22"]},{"printed":"Proverbs 1:8","osis":["Prov.1.8"]},{"printed":"4:1","osis":["Prov.4.1"]},{"printed":"15:20","osis":["Prov.15.20"]},{"printed":"20:20","osis":["Prov.20.20"]},{"printed":"Exodus 21:17","osis":["Exod.21.17"]},{"printed":"Romans 13:1","osis":["Rom.13.1"]}],"note":null},{"text":"beare and suffer their vices and maners, euer thinking with our selues that god will","proofs":["Proverbs 23:22","Genesis 9:25","1 Peter 2:18"],"refs":[{"printed":"Proverbs 23:22","osis":["Prov.23.22"]},{"printed":"Genesis 9:25","osis":["Gen.9.25"]},{"printed":"1 Peter 2:18","osis":["1Pet.2.18"]}],"note":null},{"text":"gouerne and guide vs by their hand.","proofs":["Ephesians 6:4, 9","Colossians 3:19, 21","Romans 13","Matthew 22:21"],"refs":[{"printed":"Ephesians 6:4, 9","osis":["Eph.6.4","Eph.6.9"]},{"printed":"Colossians 3:19, 21","osis":["Col.3.19","Col.3.21"]},{"printed":"Romans 13","osis":["Rom.13"]},{"printed":"Matthew 22:21","osis":["Matt.22.21"]}],"note":null}],"items":[]}],"text":null},{"number":157,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[105],"paragraphs":[],"clauses":[],"items":[{"question":"What dooth God exact in the sixt commaundement?","answer":"That neither in thought, nor in gesture, muchlesse in deede, I reproch, or hate, or harme, or kil my neighbour, either by my selfe or by another: but cast away al desire of reuenge. Furthermore, that I hurt not my selfe, or cast my selfe wittinglie into anie daunger. Wherefore also, that murthers might not be committed, hee hath armed the Magistrate with the sword.","segments":[{"text":"That neither in thought, nor in gesture, muchlesse in deede, I reproch, or hate, or harme, or kil my neighbour, either by my selfe or by another: but","proofs":["Matthew 5:12, 22","Genesis 9:6","Matthew 26:52"],"refs":[{"printed":"Matthew 5:12, 22","osis":["Matt.5.12","Matt.5.22"]},{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]}],"note":null},{"text":"cast away al desire of reuenge. Furthermore, that I hurt not my selfe, or cast my selfe wittinglie into anie daunger. Wherefore also, that murthers might not be committed,","proofs":["Ephesians 4:26","Romans 12:19","Matthew 5:25","18:35"],"refs":[{"printed":"Ephesians 4:26","osis":["Eph.4.26"]},{"printed":"Romans 12:19","osis":["Rom.12.19"]},{"printed":"Matthew 5:25","osis":["Matt.5.25"]},{"printed":"18:35","osis":["Matt.18.35"]}],"note":null},{"text":"hee hath","proofs":["Romans 13:14","Colossians 2:23","Matthew 4:7"],"refs":[{"printed":"Romans 13:14","osis":["Rom.13.14"]},{"printed":"Colossians 2:23","osis":["Col.2.23"]},{"printed":"Matthew 4:7","osis":["Matt.4.7"]}],"note":null},{"text":"armed the Magistrate with the sword.","proofs":["Genesis 9:6","Exodus 21:14","Matthew 26:52","Romans 13:4"],"refs":[{"printed":"Genesis 9:6","osis":["Gen.9.6"]},{"printed":"Exodus 21:14","osis":["Exod.21.14"]},{"printed":"Matthew 26:52","osis":["Matt.26.52"]},{"printed":"Romans 13:4","osis":["Rom.13.4"]}],"note":null}],"items":[]}],"text":null},{"number":158,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[106],"paragraphs":[],"clauses":[],"items":[{"question":"But this commaundement seemeth to forbid murther only.","answer":"But in forbidding murther, god dooth further teach that he hateth the roote and cause of murther, to wit, anger, enuy, hatred, and desire of reuenge, and doth account them al for murther.","segments":[{"text":"But in forbidding murther, god dooth further teach that he hateth the roote and cause of murther, to wit, anger,","proofs":["James 1:20","Galatians 5:20"],"refs":[{"printed":"James 1:20","osis":["Jas.1.20"]},{"printed":"Galatians 5:20","osis":["Gal.5.20"]}],"note":null},{"text":"enuy,","proofs":["Romans 1:29"],"refs":[{"printed":"Romans 1:29","osis":["Rom.1.29"]}],"note":null},{"text":"hatred, and desire of reuenge, and doth","proofs":["1 John 2:9, 11"],"refs":[{"printed":"1 John 2:9, 11","osis":["1John.2.9","1John.2.11"]}],"note":null},{"text":"account them al for murther.","proofs":["1 John 3:15"],"refs":[{"printed":"1 John 3:15","osis":["1John.3.15"]}],"note":null}],"items":[]}],"text":null},{"number":159,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[107],"paragraphs":[],"clauses":[],"items":[{"question":"Is it enough then, that we kil no man in such sort, as hath beene said?","answer":"It is not enough: For when god condemneth anger, enuy, hatred, he requireth that wee loue our neighbour as our selues, and that he vse humanity, lenitie, curtesie, patience, and mercie towards him, & turne awaie from him, as much as we may, whatsoeuer maie be hurtful vnto him. In a word, that we be so affected in mind, as that we stick not to do good also vnto our enemies.","segments":[{"text":"It is not enough: For when god condemneth anger, enuy, hatred, he requireth that wee loue our neighbour as our selues, and that he vse","proofs":["Matthew 22:39","7:12"],"refs":[{"printed":"Matthew 22:39","osis":["Matt.22.39"]},{"printed":"7:12","osis":["Matt.7.12"]}],"note":null},{"text":"humanity, lenitie, curtesie,","proofs":["Romans 12:10"],"refs":[{"printed":"Romans 12:10","osis":["Rom.12.10"]}],"note":null},{"text":"patience, and","proofs":["Ephesians 4:2","Galatians 6:1–2","Matthew 5:5","Romans 12:18","Matthew 5:7","Luke 6:36"],"refs":[{"printed":"Ephesians 4:2","osis":["Eph.4.2"]},{"printed":"Galatians 6:1–2","osis":["Gal.6.1-Gal.6.2"]},{"printed":"Matthew 5:5","osis":["Matt.5.5"]},{"printed":"Romans 12:18","osis":["Rom.12.18"]},{"printed":"Matthew 5:7","osis":["Matt.5.7"]},{"printed":"Luke 6:36","osis":["Luke.6.36"]}],"note":null},{"text":"mercie towards him, &","proofs":["Exodus 23:5"],"refs":[{"printed":"Exodus 23:5","osis":["Exod.23.5"]}],"note":null},{"text":"turne awaie from him, as much as we may, whatsoeuer maie be hurtful vnto him. In a word, that we be so affected in mind, as that we","proofs":["Matthew 5:45"],"refs":[{"printed":"Matthew 5:45","osis":["Matt.5.45"]}],"note":null},{"text":"stick not to do good also vnto our enemies.","proofs":["Romans 12:20–21"],"refs":[{"printed":"Romans 12:20–21","osis":["Rom.12.20-Rom.12.21"]}],"note":null}],"items":[]}],"text":null},{"number":160,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[108],"paragraphs":[],"clauses":[],"items":[{"question":"What is the meaning of the seuenth commandement?","answer":"That god hath in execration al turpitude and, filthines, & therefore we also must vtterly hate and detest it, and contrariwise liue temperately, modestly, and chastly, whether we liue in holy wedlock, or in single life.","segments":[{"text":"That god hath in execration al turpitude and, filthines, & therefore we also must","proofs":["Leviticus 18:27–28"],"refs":[{"printed":"Leviticus 18:27–28","osis":["Lev.18.27-Lev.18.28"]}],"note":null},{"text":"vtterly hate and detest it, and contrariwise liue temperately, modestly, and","proofs":["Jude 22–23"],"refs":[{"printed":"Jude 22–23","osis":["Jude.1.22-Jude.1.23"]}],"note":null},{"text":"chastly, whether we","proofs":["1 Thessalonians 4:3–5"],"refs":[{"printed":"1 Thessalonians 4:3–5","osis":["1Thess.4.3-1Thess.4.5"]}],"note":null},{"text":"liue in holy wedlock, or in single life.","proofs":["Hebrews 13:4","1 Corinthians 7:4"],"refs":[{"printed":"Hebrews 13:4","osis":["Heb.13.4"]},{"printed":"1 Corinthians 7:4","osis":["1Cor.7.4"]}],"note":null}],"items":[]}],"text":null},{"number":161,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[109],"paragraphs":[],"clauses":[],"items":[{"question":"Forbiddeth God nothing else in this commandement, but adulterie, and such kinds of vnclearnes?","answer":"Seeing both our bodie and soule are the temples of the holy ghost, god wil haue vs to possesse both in puritie & holines. And therefore deeds, gestures, woordes, thoughtes, filthie lustes and whatsoeuer entiseth a man vnto these, al that hee wholy forbiddeth.","segments":[{"text":"Seeing both our bodie and soule are the temples of the holy ghost, god wil haue vs to possesse both in puritie & holines. And therefore deeds, gestures, woordes, thoughtes,","proofs":["Ephesians 5:3","1 Corinthians 6:18, 9, 20"],"refs":[{"printed":"Ephesians 5:3","osis":["Eph.5.3"]},{"printed":"1 Corinthians 6:18, 9, 20","osis":["1Cor.6.18","1Cor.6.9","1Cor.6.20"]}],"note":null},{"text":"filthie lustes and whatsoeuer entiseth a man vnto these, al that hee wholy","proofs":["Matthew 5:27–28"],"refs":[{"printed":"Matthew 5:27–28","osis":["Matt.5.27-Matt.5.28"]}],"note":null},{"text":"forbiddeth.","proofs":["Ephesians 5:18–19","1 Corinthians 15:33"],"refs":[{"printed":"Ephesians 5:18–19","osis":["Eph.5.18-Eph.5.19"]},{"printed":"1 Corinthians 15:33","osis":["1Cor.15.33"]}],"note":null}],"items":[]}],"text":null},{"number":162,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[110],"paragraphs":[],"clauses":[],"items":[{"question":"What doth God forbid in the eight commaundement?","answer":"Not onely those thefts, & robberies, which the magistrate punisheth: but by the name of theft he comprehendeth whatsoeuer euil craftes, fetches, and deuises, whereby we seek after other mens goods, & endeuour by force or with some shewe of right to conueie them ouer vnto our selues: of which sort are, false weightes, false els, vneuen measures, deceitfull merchandise, coūterfet coine, vsurie, or any other way or meanes of furthering our estate, which God hath forbidden. To these we may adde all couetousnesse, and the manifolde waste and abusing of Gods gifts.","segments":[{"text":"Not onely those thefts, &","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"robberies, which the magistrate punisheth: but by the name of theft he comprehendeth whatsoeuer euil craftes, fetches, and deuises, whereby we seek after other mens goods, & endeuour by force or with some shewe of right to","proofs":["1 Corinthians 5:10"],"refs":[{"printed":"1 Corinthians 5:10","osis":["1Cor.5.10"]}],"note":null},{"text":"conueie them ouer vnto our selues: of which sort are, false","proofs":["Luke 3:14","1 Thessalonians 4:6"],"refs":[{"printed":"Luke 3:14","osis":["Luke.3.14"]},{"printed":"1 Thessalonians 4:6","osis":["1Thess.4.6"]}],"note":null},{"text":"weightes, false els, vneuen","proofs":["Proverbs 11:1","16:11"],"refs":[{"printed":"Proverbs 11:1","osis":["Prov.11.1"]},{"printed":"16:11","osis":["Prov.16.11"]}],"note":null},{"text":"measures, deceitfull merchandise, coūterfet coine,","proofs":["Ezekiel 45:9","Deuteronomy 25:13"],"refs":[{"printed":"Ezekiel 45:9","osis":["Ezek.45.9"]},{"printed":"Deuteronomy 25:13","osis":["Deut.25.13"]}],"note":null},{"text":"vsurie, or any other way or meanes of furthering our estate, which God hath forbidden. To these we may adde all","proofs":["Psalm 15:5","Luke 6:35"],"refs":[{"printed":"Psalm 15:5","osis":["Ps.15.5"]},{"printed":"Luke 6:35","osis":["Luke.6.35"]}],"note":null},{"text":"couetousnesse, and the manifolde waste and","proofs":["1 Corinthians 6:10"],"refs":[{"printed":"1 Corinthians 6:10","osis":["1Cor.6.10"]}],"note":null},{"text":"abusing of Gods gifts.","proofs":["Proverbs 5:16"],"refs":[{"printed":"Proverbs 5:16","osis":["Prov.5.16"]}],"note":null}],"items":[]}],"text":null},{"number":163,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[111],"paragraphs":[],"clauses":[],"items":[{"question":"What are those thinges, which God here commaundeth?","answer":"That to my power I help and further the commodities and profit of my neighbour: and that I so deale with him, as I would desire to be dealt with my selfe: and that I doe my owne woorke painefully & faithfully, that I may thereby help others also who are distressed with any neede or calamitie.","segments":[{"text":"That to my power I help and further the commodities and profit of my neighbour: and that I so deale with him, as I would desire to be dealt with my selfe: and that I doe my owne woorke painefully & faithfully, that I","proofs":["Matthew 7:12"],"refs":[{"printed":"Matthew 7:12","osis":["Matt.7.12"]}],"note":null},{"text":"may thereby help others also who are distressed with any neede or calamitie.","proofs":["Ephesians 4:28"],"refs":[{"printed":"Ephesians 4:28","osis":["Eph.4.28"]}],"note":null}],"items":[]}],"text":null},{"number":164,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[112],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the ninth commandement exact?","answer":"That I beare no false witnesse against any man, neither falsifie any mans wordes, neither backbite or reproch any man, nor condemne any man rashly or vnheard: but auoid and shun with all carefulnesse all kind of lies, and deceipts, as the proper works of the Diuel: except I mean to stir vp against mee the most grieuous wrath of god: And that in iudgements and other affaires I follow the truth, and freely and constantly professe the matter as it indeede is: And moreouer defend and encrease, as much as in me lieth, the good name and estimation of others.","segments":[{"text":"That I beare no false witnesse against any man, neither","proofs":["Proverbs 19:5, 9","21:28"],"refs":[{"printed":"Proverbs 19:5, 9","osis":["Prov.19.5","Prov.19.9"]},{"printed":"21:28","osis":["Prov.21.28"]}],"note":null},{"text":"falsifie any mans wordes, neither backbite or","proofs":["Psalm 15:3"],"refs":[{"printed":"Psalm 15:3","osis":["Ps.15.3"]}],"note":null},{"text":"reproch any man, nor","proofs":["Romans 1:29–30"],"refs":[{"printed":"Romans 1:29–30","osis":["Rom.1.29-Rom.1.30"]}],"note":null},{"text":"condemne any man rashly or vnheard: but auoid and","proofs":["Matthew 7:1","Luke 6:37"],"refs":[{"printed":"Matthew 7:1","osis":["Matt.7.1"]},{"printed":"Luke 6:37","osis":["Luke.6.37"]}],"note":null},{"text":"shun with all carefulnesse all kind of lies, and deceipts, as the","proofs":["John 8:44"],"refs":[{"printed":"John 8:44","osis":["John.8.44"]}],"note":null},{"text":"proper works of the Diuel: except I mean to stir vp against mee the most grieuous wrath of god: And that in iudgements and other affaires I follow the truth, and freely and constantly","proofs":["Proverbs 12:22","13:5"],"refs":[{"printed":"Proverbs 12:22","osis":["Prov.12.22"]},{"printed":"13:5","osis":["Prov.13.5"]}],"note":null},{"text":"professe the matter as it indeede is: And moreouer defend and","proofs":["1 Corinthians 13:6","Ephesians 4:25"],"refs":[{"printed":"1 Corinthians 13:6","osis":["1Cor.13.6"]},{"printed":"Ephesians 4:25","osis":["Eph.4.25"]}],"note":null},{"text":"encrease, as much as in me lieth, the good name and estimation of others.","proofs":["1 Peter 4:8"],"refs":[{"printed":"1 Peter 4:8","osis":["1Pet.4.8"]}],"note":null}],"items":[]}],"text":null},{"number":165,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[113],"paragraphs":[],"clauses":[],"items":[{"question":"What doth the tenth commandement forbid?","answer":"That our hearts be not at any time moued by the least desire, or cogitation, against any commaundement of God: but that continually and from our heart we detest all sinne, and contrarily delight in all righteousnesse.","segments":[{"text":"That our hearts be not at any time moued by the least desire, or cogitation, against any commaundement of God: but that continually and from our heart we detest all sinne, and contrarily delight in all righteousnesse.","proofs":["Romans 7:7"],"refs":[{"printed":"Romans 7:7","osis":["Rom.7.7"]}],"note":null}],"items":[]}],"text":null},{"number":166,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[114],"paragraphs":[],"clauses":[],"items":[{"question":"But can they, who are conuerted vnto God, perfectly obserue and keepe these commaundementes?","answer":"No: But euen the holiest men as long as they liue, haue onely smale beginnings of this obedience: yet so, that they begin with an earnest and vnfained desire and endeuour to liue not according to some onely, but according to all the commaundements of God.","segments":[{"text":"No: But euen the holiest men as long as they liue, haue onely smale beginnings of this obedience: yet so, that they","proofs":["1 John 1:8","Romans 7:14–15","Ecclesiastes 7:22"],"refs":[{"printed":"1 John 1:8","osis":["1John.1.8"]},{"printed":"Romans 7:14–15","osis":["Rom.7.14-Rom.7.15"]},{"printed":"Ecclesiastes 7:22","osis":["Eccl.7.22"]}],"note":null},{"text":"begin with an earnest and vnfained desire and endeuour to liue not according to some onely, but according to all the commaundements of God.","proofs":["Romans 7:22","James 2:10"],"refs":[{"printed":"Romans 7:22","osis":["Rom.7.22"]},{"printed":"James 2:10","osis":["Jas.2.10"]}],"note":null}],"items":[]}],"text":null},{"number":167,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[115],"paragraphs":[],"clauses":[],"items":[{"question":"Why will God then haue his law to bee so exactly & seuerely preached, seeing there is no man in this life, who is able to keepe it?","answer":"First, that al our life-time wee more and more acknowledge the great pronenes of our nature to sin, and so much the more greedily desire remission of sinnes and righteousnesse in Christ: Secondly, that wee be doing of this alwaies, and alwaies thinking of that, and implore and craue of the father the grace of his holy spirit, whereby wee may daily more and more bee renewed to the image and likenesse of God, vntill at length after wee are departed out of this life, wee may ioyfully attaine vnto that perfection which is proposed vnto vs.","segments":[{"text":"First, that al our life-time wee more and more acknowledge the great pronenes of our nature to sin, and so much the more greedily","proofs":["John 1:9","Psalm 22:5"],"refs":[{"printed":"John 1:9","osis":["John.1.9"]},{"printed":"Psalm 22:5","osis":["Ps.22.5"]}],"note":null},{"text":"desire remission of sinnes and righteousnesse in Christ: Secondly,","proofs":["Romans 7:24"],"refs":[{"printed":"Romans 7:24","osis":["Rom.7.24"]}],"note":null},{"text":"that wee be doing of this alwaies, and alwaies thinking of that, and implore and craue of the father the grace of his holy spirit, whereby wee may daily more and more bee renewed to the image and likenesse of God, vntill at length after wee are departed out of this life, wee may ioyfully attaine vnto that perfection which is proposed vnto vs.","proofs":["1 Corinthians 9:24","Philippians 3:12–14"],"refs":[{"printed":"1 Corinthians 9:24","osis":["1Cor.9.24"]},{"printed":"Philippians 3:12–14","osis":["Phil.3.12-Phil.3.14"]}],"note":null}],"items":[]}],"text":null},{"number":168,"title":"OF PRAIER","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[116],"paragraphs":[],"clauses":[],"items":[{"question":"Wherefore is praier necessarie for Christians?","answer":"Because it is the cheife part of that thankfulnesse, which God requireth of vs. And also because God giueth them onely his grace and holy spirit, who with vnfained groninges begge them continually of him, and yeelde him thankes for them.","segments":[{"text":"Because it is the cheife part of that thankfulnesse, which God requireth of vs. And also because God giueth them onely his grace and holy spirit, who with vnfained groninges begge them continually of him, and","proofs":["Psalm 50:14–15"],"refs":[{"printed":"Psalm 50:14–15","osis":["Ps.50.14-Ps.50.15"]}],"note":null},{"text":"yeelde him thankes for them.","proofs":["Matthew 7:7–8","Luke 11:9, 13","Matthew 13:12","Psalm 50:15"],"refs":[{"printed":"Matthew 7:7–8","osis":["Matt.7.7-Matt.7.8"]},{"printed":"Luke 11:9, 13","osis":["Luke.11.9","Luke.11.13"]},{"printed":"Matthew 13:12","osis":["Matt.13.12"]},{"printed":"Psalm 50:15","osis":["Ps.50.15"]}],"note":null}],"items":[]}],"text":null},{"number":169,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[117],"paragraphs":[],"clauses":[],"items":[{"question":"What is required vnto that praier, which shal please God & be hearde of him?","answer":"That we aske of the onely true God, who hath manifested himselfe in his woorde, all thinges, which he hath commaunded to be asked of him with a true affection and desire of our heart, and through an inwarde feeling of our neede and miserie cast our selues downe prostrate in the presence of his diuine maiestie: and builde our selues on this sure foundation, that wee, though vnworthily, yet for Christes sake, are certainely heard of god, euen as hee hath promised vs in his worde.","segments":[{"text":"That we aske of the onely true God, who hath manifested himselfe in his woorde, all thinges, which he hath commaunded to be","proofs":["John 4:22"],"refs":[{"printed":"John 4:22","osis":["John.4.22"]}],"note":null},{"text":"asked of him with a true affection and desire of our heart, and through an inwarde","proofs":["Romans 8:26","1 John 5:14"],"refs":[{"printed":"Romans 8:26","osis":["Rom.8.26"]},{"printed":"1 John 5:14","osis":["1John.5.14"]}],"note":null},{"text":"feeling of our neede and miserie","proofs":["John 4:23–24","Psalm 145:18"],"refs":[{"printed":"John 4:23–24","osis":["John.4.23-John.4.24"]},{"printed":"Psalm 145:18","osis":["Ps.145.18"]}],"note":null},{"text":"cast our selues downe prostrate in the presence of his diuine maiestie: and","proofs":["2 Chronicles 20:12"],"refs":[{"printed":"2 Chronicles 20:12","osis":["2Chr.20.12"]}],"note":null},{"text":"builde our selues on this sure foundation, that wee, though vnworthily, yet for Christes sake, are certainely","proofs":["Psalm 2:11","34:19","Isaiah 66:2"],"refs":[{"printed":"Psalm 2:11","osis":["Ps.2.11"]},{"printed":"34:19","osis":["Ps.34.19"]},{"printed":"Isaiah 66:2","osis":["Isa.66.2"]}],"note":null},{"text":"heard of god, euen as hee hath","proofs":["Romans 10:14","8:15–16","James 1:6"],"refs":[{"printed":"Romans 10:14","osis":["Rom.10.14"]},{"printed":"8:15–16","osis":["Rom.8.15-Rom.8.16"]},{"printed":"James 1:6","osis":["Jas.1.6"]}],"note":null},{"text":"promised vs in his worde.","proofs":["John 14:13","15:16","16:23","Daniel 9:17–18","Matthew 7:8","Psalm 143:1"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"15:16","osis":["John.15.16"]},{"printed":"16:23","osis":["John.16.23"]},{"printed":"Daniel 9:17–18","osis":["Dan.9.17-Dan.9.18"]},{"printed":"Matthew 7:8","osis":["Matt.7.8"]},{"printed":"Psalm 143:1","osis":["Ps.143.1"]}],"note":null}],"items":[]}],"text":null},{"number":170,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[118],"paragraphs":[],"clauses":[],"items":[{"question":"What are those thinges, which hee commaundeth vs to aske of him?","answer":"All things necessary both for soule and body: which our Lorde Iesus Christ hath comprised in that prayer, which himselfe hath taught vs.","segments":[{"text":"All things necessary both for soule and body: which our Lorde Iesus Christ hath comprised in that prayer, which himselfe hath taught vs.","proofs":["James 1:17","Matthew 6:33"],"refs":[{"printed":"James 1:17","osis":["Jas.1.17"]},{"printed":"Matthew 6:33","osis":["Matt.6.33"]}],"note":null}],"items":[]}],"text":null},{"number":171,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[119],"paragraphs":[],"clauses":[],"items":[{"question":"What praier is that?","answer":"Ovr Father, which art in heauen, hallowed be thy name; thy kingdome come; thy will bee done; in earth as it is in heauen. Giue vs this day our daily bread; And forgiue vs our trespasses; as wee forgiue them, that trespasse against vs: And leade vs not into temptation; but deliuer vs from euil: For thine is the kingdome, the power, and glorie, for euer, and euer, AMEN.","segments":[{"text":"Ovr Father, which art in heauen, hallowed be thy name; thy kingdome come; thy will bee done; in earth as it is in heauen. Giue vs this day our daily bread; And forgiue vs our trespasses; as wee forgiue them, that trespasse against vs: And leade vs not into temptation; but deliuer vs from euil: For thine is the kingdome, the power, and glorie, for euer, and euer,","proofs":["Matthew 6:9–10","Luke 11:2","Matthew 7:9–11","Luke 11:12–13"],"refs":[{"printed":"Matthew 6:9–10","osis":["Matt.6.9-Matt.6.10"]},{"printed":"Luke 11:2","osis":["Luke.11.2"]},{"printed":"Matthew 7:9–11","osis":["Matt.7.9-Matt.7.11"]},{"printed":"Luke 11:12–13","osis":["Luke.11.12-Luke.11.13"]}],"note":null},{"text":"AMEN.","proofs":[],"refs":[],"note":null}],"items":[]}],"text":null},{"number":172,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[120],"paragraphs":[],"clauses":[],"items":[{"question":"Why doth Christ teach vs, to cal God, our father?","answer":"That presently in the verie entraunce and beginning of the praier, he might stir vp in vs such a reuerence and confidence in god, as is meete for the sonnes of god; which must bee the ground & foundatiō of our praier: to wit, that god through Christ is made our father, and will much lesse denie vnto vs those thinges, which wee aske of him with a true faith, than our earthly Parents denie vnto vs earthly things.","segments":[{"text":"That presently in the verie entraunce and beginning of the praier, he might stir vp in vs such a reuerence and confidence in god, as is meete for the sonnes of god; which must bee the ground & foundatiō of our praier: to wit, that god through Christ is made our father, and will much lesse denie vnto vs those thinges, which wee aske of him with a true faith, than our earthly Parents denie vnto vs earthly things.","proofs":["Matthew 7:9–11","Luke 11:11"],"refs":[{"printed":"Matthew 7:9–11","osis":["Matt.7.9-Matt.7.11"]},{"printed":"Luke 11:11","osis":["Luke.11.11"]}],"note":null}],"items":[]}],"text":null},{"number":173,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[121],"paragraphs":[],"clauses":[],"items":[{"question":"Why is that added: which art in heauen?","answer":"That we conceiue not basely or terrenely of gods heauenly maiestie: And also that we looke for and expect from his omnipotencie, whatsoeuer things are necessarie for our soule and bodie.","segments":[{"text":"That we conceiue not basely or terrenely of gods heauenly maiestie: And also that we","proofs":["Jeremiah 23:24","Acts 17:24–25, 27"],"refs":[{"printed":"Jeremiah 23:24","osis":["Jer.23.24"]},{"printed":"Acts 17:24–25, 27","osis":["Acts.17.24-Acts.17.25","Acts.17.27"]}],"note":null},{"text":"looke for and expect from his omnipotencie, whatsoeuer things are necessarie for our soule and bodie.","proofs":["Romans 10:12"],"refs":[{"printed":"Romans 10:12","osis":["Rom.10.12"]}],"note":null}],"items":[]}],"text":null},{"number":174,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[122],"paragraphs":[],"clauses":[],"items":[{"question":"What is the first petition?","answer":"Hallowed bee thy name: that is, graunt vs first to know thee aright, & to worship, praise, & magnifie thy almightines, goodnesse, iustice, mercie, and truth shining in al thy works. And further also, to direct our whole life, thoughts, words, and workes to this end, that thy most holy name bee not reproched for vs, but rather bee renowmed with honour and praises.","segments":[{"text":"Hallowed bee thy name: that is, graunt vs first to know thee aright, & to worship, praise, &","proofs":["John 17:3","Jeremiah 9:23–24","31:33–34","Matthew 16:17","James 1:5","Psalm 119:105"],"refs":[{"printed":"John 17:3","osis":["John.17.3"]},{"printed":"Jeremiah 9:23–24","osis":["Jer.9.23-Jer.9.24"]},{"printed":"31:33–34","osis":["Jer.31.33-Jer.31.34"]},{"printed":"Matthew 16:17","osis":["Matt.16.17"]},{"printed":"James 1:5","osis":["Jas.1.5"]},{"printed":"Psalm 119:105","osis":["Ps.119.105"]}],"note":null},{"text":"magnifie thy almightines, goodnesse, iustice, mercie, and truth shining in al thy works. And further also, to direct our whole life, thoughts, words, and workes to this end, that thy most holy name bee not reproched for vs, but rather bee","proofs":["Psalm 119:137–138","Luke 1:46, 68","Psalm 145:8–9, 17","Exodus 34:6–7","Psalm 143:1–2, 5, 10–12","Jeremiah 31:3","32:18–19, 40–41","33:11, 20","Matthew 19:17","Romans 3:3–4","11:22–23","2 Timothy 2:19"],"refs":[{"printed":"Psalm 119:137–138","osis":["Ps.119.137-Ps.119.138"]},{"printed":"Luke 1:46, 68","osis":["Luke.1.46","Luke.1.68"]},{"printed":"Psalm 145:8–9, 17","osis":["Ps.145.8-Ps.145.9","Ps.145.17"]},{"printed":"Exodus 34:6–7","osis":["Exod.34.6-Exod.34.7"]},{"printed":"Psalm 143:1–2, 5, 10–12","osis":["Ps.143.1-Ps.143.2","Ps.143.5","Ps.143.10-Ps.143.12"]},{"printed":"Jeremiah 31:3","osis":["Jer.31.3"]},{"printed":"32:18–19, 40–41","osis":["Jer.32.18-Jer.32.19","Jer.32.40-Jer.32.41"]},{"printed":"33:11, 20","osis":["Jer.33.11","Jer.33.20"]},{"printed":"Matthew 19:17","osis":["Matt.19.17"]},{"printed":"Romans 3:3–4","osis":["Rom.3.3-Rom.3.4"]},{"printed":"11:22–23","osis":["Rom.11.22-Rom.11.23"]},{"printed":"2 Timothy 2:19","osis":["2Tim.2.19"]}],"note":null},{"text":"renowmed with honour and praises.","proofs":["Psalm 115:1","71:8"],"refs":[{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"71:8","osis":["Ps.71.8"]}],"note":null}],"items":[]}],"text":null},{"number":175,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[123],"paragraphs":[],"clauses":[],"items":[{"question":"What is the second petition?","answer":"Let thy kingdome come: that is, rule vs so by thy word, and spirit, that wee may humble and submit our selues more & more vnto thee: preserue and encrease thy church, destroy the workes of the Diuill, and all power that lifteth vp it selfe against thy Maiesty: make al those counsailes frustrate and voide, which are taken against thy word, vntil at length thou raigne fully and perfectly, when thou shalt be al in al.","segments":[{"text":"Let thy kingdome come: that is, rule vs so by thy word, and spirit, that wee may humble and submit our selues more & more vnto thee: preserue and encrease thy","proofs":["Matthew 6:33","Psalm 119:5","143:10"],"refs":[{"printed":"Matthew 6:33","osis":["Matt.6.33"]},{"printed":"Psalm 119:5","osis":["Ps.119.5"]},{"printed":"143:10","osis":["Ps.143.10"]}],"note":null},{"text":"church, destroy the workes of the Diuill, and all power that lifteth vp it selfe against thy Maiesty: make al those counsailes frustrate and voide, which are","proofs":["Psalm 51:18","122:6–7"],"refs":[{"printed":"Psalm 51:18","osis":["Ps.51.18"]},{"printed":"122:6–7","osis":["Ps.122.6-Ps.122.7"]}],"note":null},{"text":"taken against thy word, vntil at length thou","proofs":["1 John 3:8","Romans 16:20"],"refs":[{"printed":"1 John 3:8","osis":["1John.3.8"]},{"printed":"Romans 16:20","osis":["Rom.16.20"]}],"note":null},{"text":"raigne fully and perfectly, when thou shalt be al in","proofs":["Revelation 22:17, 20","Romans 8:22–23"],"refs":[{"printed":"Revelation 22:17, 20","osis":["Rev.22.17","Rev.22.20"]},{"printed":"Romans 8:22–23","osis":["Rom.8.22-Rom.8.23"]}],"note":null},{"text":"al.","proofs":["1 Corinthians 15:28"],"refs":[{"printed":"1 Corinthians 15:28","osis":["1Cor.15.28"]}],"note":null}],"items":[]}],"text":null},{"number":176,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[124],"paragraphs":[],"clauses":[],"items":[{"question":"What is the third petition?","answer":"Thy wil be done in earth as it is in heauen: that is, Grant that we and al men, renouncing & forsaking our owne wil, maie readily & without any grudging obey thy wil, which is only holy: and that so euerie of vs may faithfully and cheerfully performe that duty and charge which thou hast committed vnto vs, euen as the blessed Angels doe in heauen.","segments":[{"text":"Thy wil be done in earth as it is in heauen: that is, Grant that we and al men, renouncing & forsaking our owne wil, maie readily & without any grudging","proofs":["Matthew 16:24","Titus 2:12"],"refs":[{"printed":"Matthew 16:24","osis":["Matt.16.24"]},{"printed":"Titus 2:12","osis":["Titus.2.12"]}],"note":null},{"text":"obey thy wil, which is only holy: and that so euerie of vs may faithfully and cheerfully","proofs":["Luke 22:42"],"refs":[{"printed":"Luke 22:42","osis":["Luke.22.42"]}],"note":null},{"text":"performe that duty and charge which thou hast committed vnto vs, euen as the blessed Angels doe in","proofs":["1 Corinthians 7:24"],"refs":[{"printed":"1 Corinthians 7:24","osis":["1Cor.7.24"]}],"note":null},{"text":"heauen.","proofs":["Psalm 103:20–21"],"refs":[{"printed":"Psalm 103:20–21","osis":["Ps.103.20-Ps.103.21"]}],"note":null}],"items":[]}],"text":null},{"number":177,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[125],"paragraphs":[],"clauses":[],"items":[{"question":"What is the fourth petition?","answer":"Giue vs this daie our daily bread: that is, giue vnto vs al thinges, which are needeful for this life, that by them wee maie acknowledge & confesse thee to be the onely fountaine, from whence all good things flow, and al our care and industry, and euen thine owne gifts to be vnfortunate and noisome vnto vs, except thou blesse them. Wherefore graunt, that turning our trust awaie from all creatures, we place & repose it in thee alone.","segments":[{"text":"Giue vs this daie our daily bread: that is, giue vnto vs al thinges, which are needeful for this life, that by them wee maie acknowledge & confesse thee to be the onely fountaine, from whence all good things","proofs":["Psalm 145:15–16","104:27–28","Matthew 6:25"],"refs":[{"printed":"Psalm 145:15–16","osis":["Ps.145.15-Ps.145.16"]},{"printed":"104:27–28","osis":["Ps.104.27-Ps.104.28"]},{"printed":"Matthew 6:25","osis":["Matt.6.25"]}],"note":null},{"text":"flow, and al our care and industry, and euen thine owne gifts to be vnfortunate and","proofs":["Acts 17:27–28","14:17"],"refs":[{"printed":"Acts 17:27–28","osis":["Acts.17.27-Acts.17.28"]},{"printed":"14:17","osis":["Acts.14.17"]}],"note":null},{"text":"noisome vnto vs, except thou blesse them. Wherefore graunt, that turning our trust awaie from all creatures, we","proofs":["1 Corinthians 15:58","Deuteronomy 8:3"],"refs":[{"printed":"1 Corinthians 15:58","osis":["1Cor.15.58"]},{"printed":"Deuteronomy 8:3","osis":["Deut.8.3"]}],"note":null},{"text":"place & repose it in thee alone.","proofs":["Psalm 62:11","55:23"],"refs":[{"printed":"Psalm 62:11","osis":["Ps.62.11"]},{"printed":"55:23","osis":["Ps.55.23"]}],"note":null}],"items":[]}],"text":null},{"number":178,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[126],"paragraphs":[],"clauses":[],"items":[{"question":"What is the fift petition?","answer":"Forgiue vs our trespasses, as we forgiue them that trespasse against vs: that is, Euen for the bloude of Christ doe not impute vnto vs most miserable & wretched sinners, al our offences, neither that corruption, which still cleaueth vnto vs: euen as wee also feele this testimonie of thy grace in our hearts, that wee steadfastly purpose vnfeignedly from our hart to pardon and forgiue al those, who haue offended vs.","segments":[{"text":"Forgiue vs our trespasses, as we forgiue them that trespasse against vs: that is, Euen for the bloude of Christ doe not impute vnto vs most miserable & wretched sinners, al our offences, neither that corruption, which still cleaueth vnto vs: euen as wee also feele this testimonie of thy grace in our hearts, that wee steadfastly purpose vnfeignedly from our hart to","proofs":["Psalm 51:1","143:2","1 John 2:1–2"],"refs":[{"printed":"Psalm 51:1","osis":["Ps.51.1"]},{"printed":"143:2","osis":["Ps.143.2"]},{"printed":"1 John 2:1–2","osis":["1John.2.1-1John.2.2"]}],"note":null},{"text":"pardon and forgiue al those, who haue offended vs.","proofs":["Matthew 6:14–15"],"refs":[{"printed":"Matthew 6:14–15","osis":["Matt.6.14-Matt.6.15"]}],"note":null}],"items":[]}],"text":null},{"number":179,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[127],"paragraphs":[],"clauses":[],"items":[{"question":"What is the sixt petition?","answer":"Lead vs not into temptation: but deliuer vs from euil: that is, because wee our selues are so feeble & weak by nature, that wee cannot stand so much as one moment or instant; and our most deadlie enemies, satan the world, and our own flesh, doe incessantlie oppugne and assault vs: vpholde thou vs, and establish and strengthen vs by the might of they spirit, that we maie not in this spiritual combate yeeld as vanquished, but may so long stoutly withstand them, vntil at length wee get the ful and perfect victorie.","segments":[{"text":"Lead vs not into temptation: but deliuer vs from euil: that is, because wee our selues are so feeble & weak by nature, that wee cannot stand so much as one moment or instant; and our most deadlie enemies,","proofs":["John 15:5","Psalm 103:14"],"refs":[{"printed":"John 15:5","osis":["John.15.5"]},{"printed":"Psalm 103:14","osis":["Ps.103.14"]}],"note":null},{"text":"satan the","proofs":["1 Peter 5:8","Ephesians 6:12"],"refs":[{"printed":"1 Peter 5:8","osis":["1Pet.5.8"]},{"printed":"Ephesians 6:12","osis":["Eph.6.12"]}],"note":null},{"text":"world, and our own","proofs":["John 15:19"],"refs":[{"printed":"John 15:19","osis":["John.15.19"]}],"note":null},{"text":"flesh, doe incessantlie oppugne and assault vs: vpholde thou vs, and establish and strengthen vs by the might of they spirit, that we maie not in this spiritual combate","proofs":["Romans 7:23","Galatians 5:17"],"refs":[{"printed":"Romans 7:23","osis":["Rom.7.23"]},{"printed":"Galatians 5:17","osis":["Gal.5.17"]}],"note":null},{"text":"yeeld as vanquished, but may so long stoutly withstand them, vntil at length wee","proofs":["Matthew 26:41","Mark 13:33"],"refs":[{"printed":"Matthew 26:41","osis":["Matt.26.41"]},{"printed":"Mark 13:33","osis":["Mark.13.33"]}],"note":null},{"text":"get the ful and perfect victorie.","proofs":["1 Thessalonians 3:13","5:23"],"refs":[{"printed":"1 Thessalonians 3:13","osis":["1Thess.3.13"]},{"printed":"5:23","osis":["1Thess.5.23"]}],"note":null}],"items":[]}],"text":null},{"number":180,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[128],"paragraphs":[],"clauses":[],"items":[{"question":"How concludest thou this praier?","answer":"For thine is the kingdome, the power, and the glorie, for euer: that is, we aske and craue al these things of thee, because, seeing both thou art our King, and art almightie, thou art both willing and able to giue them al vnto vs. And these thinges wee therefore aske, that out of them, not vnto vs, but vnto thy holy name al glory may redound.","segments":[{"text":"For thine is the kingdome, the power, and the glorie, for euer: that is, we aske and craue al these things of thee, because, seeing both thou art our King, and art almightie, thou art both willing and able to giue them al vnto vs. And these thinges wee therefore aske, that out of them, not vnto vs, but vnto thy holy name al glory may","proofs":["Romans 10:11–12","1 Peter 2:9"],"refs":[{"printed":"Romans 10:11–12","osis":["Rom.10.11-Rom.10.12"]},{"printed":"1 Peter 2:9","osis":["1Pet.2.9"]}],"note":null},{"text":"redound.","proofs":["John 14:13","Psalm 115:1","Jeremiah 33:8–9"],"refs":[{"printed":"John 14:13","osis":["John.14.13"]},{"printed":"Psalm 115:1","osis":["Ps.115.1"]},{"printed":"Jeremiah 33:8–9","osis":["Jer.33.8-Jer.33.9"]}],"note":null}],"items":[]}],"text":null},{"number":181,"title":null,"part":"THE THIRD PART OF MANS THANKFVLNES","questions":[129],"paragraphs":[],"clauses":[],"items":[{"question":"What meaneth this particle, Amen?","answer":"That the thing is sure and out of doubt. For my praier is much more certainly heard of God, than I feele in my hart, that I vnfaignedly desire the same.","segments":[{"text":"That the thing is sure and out of doubt. For my praier is much more certainly heard of God, than I feele in my hart, that I vnfaignedly desire the same.","proofs":["2 Corinthians 1:20","2 Timothy 2:13"],"refs":[{"printed":"2 Corinthians 1:20","osis":["2Cor.1.20"]},{"printed":"2 Timothy 2:13","osis":["2Tim.2.13"]}],"note":null}],"items":[]}],"text":null},{"number":182,"title":"THE THIRD PART OF MANS THANKFVLNES","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[86],"paragraphs":[],"clauses":[],"items":[],"text":"Ovt of the diuerse and manifolde doctrine of the two former partes we haue learned, that wee are not thorough anie merit of ours, but of Gods meere grace, by and for Christ, redeemed from sinne and death, and euen from all the euill both of crime and paine: whereof it followeth that we should be thankful for this exceeding benefite bestowed by Christ vpon vs. But we cannot shew & approue our selues thankful to God, except we be truly conuerted. First therefore those things which are spoken *Of conuersion,* are in few words to be expounded. Then ensueth the common place *Of good works:* for by them we declare our thankfulnes towardes God; and true conuersion cannot stand without good works. Afterwardes is adioined the doctrine which entreateth *Of the Law,* whereby wee learne to know good works. For those are truely saide to be good works, by which we worship God aright, & shew ourselues to be thākful; which are done by faith according to the rule and prescript only of Gods Law. But because God wil chiefly bee worshipped of vs, and magnified by inuocation, and for this cause wee shew our thankfulnes most of al by our praiers, and thankes-giuing▪ at length the common place *Of praier* shal bee lastly annexed. These things wee purpose to declare briefly and in order here following."},{"number":183,"title":"OF CONVERSION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[87,88,89,90],"paragraphs":[],"clauses":[],"items":[],"text":"*The chiefe Questions.*\n\n*1* What Conuersion is.\\\n*2* In what the conuersion of the godly differeth from the repentance of the wicked.\\\n*3* What are the parts of conuersion.\\\n*4* What the causes thereof.\\\n*5* What are the effects of conversion.\n\n## 1. WHAT CONVERSION IS\n\nFirst we are to speak some-what of the 〈◊〉 of Conuersion. *Conuersion is either a generall 〈◊〉,* like as is mutation; *or it is taken more specially.* It signifieth the same in Latine, that 〈 in non-Latin alphabet 〉 dooth in Greeke, and *T•s•hum* in Hebrue. Moreouer the Greeke 〈 in non-Latin alphabet 〉 is very well also interpreted in Latine by[^1] *Resipiscentia,* there beeing the same reason of both names. For as the Latine *Resipiscentia* is deriued from *resipisco,* which signifieth to wax wise after wee haue done a thing: So the Greeke 〈 in non-Latin alphabet 〉 commeth from 〈 in non-Latin alphabet 〉, which is also to wax wise after an errour or fault committed, to recall or retract our iudgement and opinion, and to alter an euill purpose. Some render 〈 in non-Latin alphabet 〉 by the Latine *Paenitentia,* that is, repentaunce or penitencie: And this *Paenitentia* is said to be deriued either from *Paenites,* which signifieth to bee grieued and to repent, or from *Paena,* which signifieth paine and punishment: because the griefe which is in repentaunce, is as it were a punishment. But *the name of paenitentia or repentaunce, is more obscure than the name of conuersio,* or conuersion. For *repentaunce* dooth not comprehend both that from which wee reclaime our selues, and that whereunto we are changed. But *conuersion* comprehendeth the whole; because it addeth that mutation and chaunge, on which ensueth a beginning of newe life. Nowe *repentaunce* signifieth onelie the griefe which is conceiued after the fact or sinne. Moreouer *the name of repentaunce is of a larger compasse, than the name of conuersion.* For *conuersion is spoken onlie of the godly,* who alone are conuerted vnto God: and in like manner is the Greeke 〈 in non-Latin alphabet 〉, and the Latine *Resipiscentia* spoken of the godly only: because by these three names is signified the new life of the godly. But *repentaunce is spoken of the wicked also,* as of Iudas; who indeede repented of his wickednes, but was not conuerted: because the wicked when they sorrowe or are grieued, are not afterwardes conuerted, or corrected. Whereby also it appeareth, how necessarie conuersion is vnto the godlie, or those who are to be iustified: & therefore that in our exhortatiōs to amendment of life or conuersion, the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified.\n\nNowe let vs see then what conuersion is. *Conuersion is* 1. *A griefe for sinne knowen.* 2. *An hatred and flieng of sin.* 3. *A ioy in respect that God is pacified and pleased by our Mediatour, and an earnest purpose and desire to obey God in all thinges.* This definition is proposed by his seuerall partes: and the same is wholy and iointly set downe in the Actes of the Apostles, *To open their eies* (saith Christ) *that they maie turne from darknesse to light,*[^2] *and from the power of Satan vnto God; that they maie receiue forgiuenesse of sinnes, and inheritaunce among them, which are sanctified by faith in mee.* It is also defined on this wise; *Conuersion is a mortifieng of the old man, and a quickning of the new.* Or, *It is a change, or mutation of a corrupt mind, life, and wil into a good, stirred vp by the holy Ghost through the preaching of the Gospel in the chosen, on which ensue good woorkes, or a life directed according to all the commaundementes of God.* This definition conteineth the verie causes and essence of conuersion, and is confirmed by diuerse testimonies of Scripture: As, *Isai.* 1.16. *Wash you, make you cleane.* 1. Cor. 6.11. *But ye are washed, but yee are sanctified.* Psal. 34.14. *Eschue euil, and doe good.*\n\n## 2 In what the conuersion of the godly differeth from the repentaunce of the wicked\n\nThe difference betweene the conuersion of the godly,[^3] and the repentaunce of the wicked, consisteth, 1. *In their griefe.* The wicked are greeued only for the punishmēt, & torment ensuing, not for that they offend & displease God. So was Caine grieued onely in respect of his torment. *My iniquitie* (the punishment of my iniquity) *is greater, than J can beare. Behold, thou hast cast me out this daie from the earth.* Now the godly hate indeed the punishment, but they are greeued especially for that God is offended, and for their sinne. So Dauid, *Against thee,*[^4] *against thee onlie haue I sinned: my sin is euer before mee.* The good hate to sin for the loue they beare to vertue; the wicked, for the feare they stand in of punishment. So in Peter was a sorrow and griefe for that hee had offended God: In Iudas for his torment ensuing, not for the sinne it selfe.\n\n2 *Jn the cause,* which breedeth repentaunce in both.[^5] The wicked repent by reason of a despaire, distrust, and dissidencie, so that they runne more and more into desperation, murmuring, and hatred against God. But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation, and so comfort and erect themselues againe in the Mediatour: they trust in God, and relie on him with Dauid:[^6] *Purge mee with Hyssope, and J shal be cleane.*\n\n3 *Jn the effect,*[^7] which their repentaunce woorketh in them. In the wicked newe obedience dooth not follow repentaunce; but they goe forward in their sinnes, they are mortified indeed themselues and quite destroied, but the old corruption of their nature, that is sin, is not mortified in them; and how much the more they giue themselues to repentāce, so much the more is in them an hatred of God, murmuring, flying, and turning away from God, and an approching vnto the Diuel: But in the godly newe obedience followeth & accompanieth repentance; and how much the more they repent, so much the more dieth the old man in them, and the studie and desire of righteousnes & liuing well is in them so much the more encreased. For the conuersion of the godly, is a reuersiō or returning vnto God from the Diuel, from sins, and from their old nature.\n\n## 3 What are the parts of Conuersion\n\n*The parts of Conuersion are in number two,*[^8] as the Apostle sheweth; *The mortifieng of the old man, and the quickening of the new man.* So speak we better with the Apostle, than if wee should follow them, who make *Contrition and Faith,* the parts of conuersion. Nowe by *contrition* they vnderstand also mortification: by *faith* they vnderstand the ioy which followeth the studie of righteousnesse & newe obedience; which are indeede effects of saith, but not faith it selfe: and contrition goeth before conuersion, neither is conuersion it selfe, nor any part thereof, but only a preparing of men vnto conuersion: and that in the Liect only, not in others. And this is the reason why they beginne the preaching of Repentance from the Law, & then come vnto the gospell, & so come backe againe vnto the Law. *The Old man,* which is mortified, is a meere sinner onely, namely our corrupt nature. *The New man,* which is quickned, is he who beginneth to cease from sinnes, namely, as our nature is regenerated.[^9] Mortification conteineth, 1 *A knowledge of sinne.* 2 *A griefe for sin, and for the offending of God.* 3 *The flieng and shunning of sinne.* By this appeareth, that conuersion or mortification is verie vnproperly attributed vnto the wicked, because in them is not any hatred or shunning of sin, neither any griefe for sinne, all which mortification doth comprehend. Furdermore, *The knowledge of sinne goeth before that griefe which is vnfained, & proceeding from the hart, which mortification conteineth,* because the affections of the hart folow knowledge. Wherefore knowledge, or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion. *The griefe which is in the wicked,* when they repent, is a griefe for the euill either to come, or present, which is punishment. But *the griefe which is in the godlie when they repent, is* 1. *A griefe both for sin past and present, which is called Sorrowe; and also for sinne to come, which is called Feare.* 2. *An hatred of sinne committed, both of present sinne, and of sinne to come.* 3. *An auerting from sinne committed, both present and future sinne.* 4. *A flying of sinne to come. The griefe* is in the heart. *The flieng* is in the will; in that we wil not here after commit sinne. *The auerting* is in the hart and wil, and it is an auerting vnto somewhat, to wit, an auerting from euil vnto good. This former part of conuersion is called mortification, 1. *Because as dead men can not shew foorth the actions of one that is liuing: so our nature, the corruption thereof beeing abolished, doth no more shew forth or exercise her actions,* that is, doth no longer bring forth actuall sinne, originall sinne beeing repressed: *For the dead bite not.* 2. Because mortification is not wrought without griefe and lamenting. *The flesh rebelleth against the spirite:* and for this cause mortification is also called a crucifieng.[^10] *Quickening* comprehendeth those thinges which are contrarie vnto mortification. 1. *The knowledge of Gods mercie, and the applieng thereof in christ.* 2. *A ioifulnesse thence arising,* which is for that God is pleased, and for that newe obedience is begun and shal bee perfected. 3. *An ardent or earnest endeuour and purpose to sinne no more, arising from thankefulnes, and because we reio••e that we haue God appeased and pacified towardes vs, a desire also of righteousnesse, and of reteining gods loue and fauour.* That ardent desire both of not sinning, and also of righteousnesse, and of reteining Gods loue and fauour, is newe obedience it selfe. *This latter part of conuersion is called quickening,* for a cleane contrarie respect vnto that, for which the former part was called mortification. 1. *Because as a liuing man doth the actions of one that liueth; so quickening is a kindling of newe faculties and qualities of working in vs.* For the loue of God is kindled in vs, and the holy Ghost is giuen vs, by whom we doe good woorkes. By nature the vnregenerate are dead, astouching good works. The regenerate begin to doe good woorkes. 2. *In respect of that ioie which the conuerted haue in God: which is a most pleasaunt thing.* This ioie in God, which is the other part of quickening, ariseth from hence, to wit, in that we know God now to be pacified towardes vs, and that we are able to performe the Law, and bee conformed and correspondent vnto the Law and God.\n\n## 4 What are the causes of conuersion\n\n*The principal efficient* cause of conuersion is the holie Ghost. *Conuert vs and we shal be conuerted. The instrumentall* causes, or meanes, are first, *the Lawe,* then *the Gospell,* and, *after the doctrine of the Gospel hath beene preached,*[^11] *againe the doctrine of the Law.* For the preaching of the Law goeth before preparing vs to the preaching of the Gospel: because without the Lawe there is no knowledge of sinne, and therefore no griefe or sorrowe for sinne. Afterwardes followeth the preaching of the Gospell, because without the Gospel there is no faith: & after the preaching of the Gospel, againe followeth, in the church, the preaching of the Law, that it maie be the squire of our actions. So doe the Prophets first accuse, threaten, and exhort, and then promise: and lastlie exhort againe. Such was also Iohn Baptistes preaching: And such is the preaching & doctrine of repentance: which comprehendeth the Law & the gospel. *The next instrumentall* cause is faith; because without faith there is no loue of God: and except wee knowe, what the wil of God is, as, namely, that hee wil remit vnto vs our sinnes by and for Christ: conuersion will neuer be begunne in vs, neither in respect of the first part thereof, which is Mortification: neither in respect of the second part, which is Quickening. *For by faith are the harts of men purified:* without faith there is no true ioying in God: neither can wee without faith loue god: And *whatsoeuer is not of faith is sinne.* All good works flow from faith, as from their fountain. *We being iustified by faith, haue peace with god. The furthering causes of conuersion are, The crosse & chastisementes;* as also *punishmentes, benefites, and examples of others. The subiect* or matter of conuersion, which belongeth to the mind, will, and hart, is, 1. *Jn the minde and vnderstanding, a right iudgement concerning god, his wil and workes.* 2. In the wil, an earnest and ready desire and purpose to obey god according to al his commaundementes. 3. *In the hart, a good & reformed affection. The obiect* of conuersion, is 1. *Sin,* or disobediēce, which is the thing from which we are conuerted. 2. *Righteousnes* or new obedience, which is the thing whereunto we are conuerted. *The formal* cause of conuersion is the conuersion it selfe, and the properties thereof. *The chiefe finall* cause of conuersion is gods glorie. The next and subordinate ende, is our good, euen our blessednes, and fruition of euerlasting life. There is another end also of conuersion, which is lesse principall, to wit, the conuersion of others. *When thou art conuerted, confirme thy brethren. Let your light so shine before men, that they may glorifie your heauenly father which is in heauen.*\n\n## 5 What are the effectes of conuersion\n\n*The effectes of conuersion* are all good woorkes, and an earnest desire both to obey God according to all his commandements without exception, & also to conuert and recall others into the way. The conuerted or beleeuers, sinne indeede oftentimes, but they defend not their sinnes, but endeuour more and more to shun and auoide them.\n\n[^1]: We haue no one english word to answere vnto RESIPISCENTIA. For our english, REPENTANCE, expresseth rather the Latin, PaeNITENTIA, which agreeth as well to the wicked as to the godly.\n[^2]: Act. 26.18.\n[^3]: The wicked and godly repent after a diuers sort. 1 Their griefe diuers. Gen. 4.13.\n[^4]: Psal. 51.4.\n[^5]: 2 The cause of their griefe diuers.\n[^6]: Psal. 51.\n[^7]: 3 The effect of their griefe diuers.\n[^8]: The 2. parts of conuersion. 1 Mortification. 2 Quickening.\n[^9]: Mortification.\n[^10]: Quickening.\n[^11]: Lamen. 5.21."},{"number":184,"title":"OF GOOD-WORKES","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[86,91],"paragraphs":[],"clauses":[],"items":[],"text":"*The chiefe Questions.*\n\n*1* What good-workes are.\\\n*2* How they may be doone.\\\n*3* Whether the works of Saints be perfectly good.\\\n*4* How our woorkes, though not perfectlie good, please God.\\\n*5* Why we are to doe good-workes.\\\n*6* Whether good-woorkes merit any thing in the sight of God.\n\n## 1 WHAT GOOD-WORKES ARE\n\n*Good workes are such as are done according to the prescript rule of Gods Lawe, with a true faith, to the glorie of God onlie. Three things are heere to be considered.* 1 *The conditions & cirumstances required for the making a woorke good.* 2 *The difference betweene the woorkes of the regenerate, and the vnregenerate.* 3 *Jn what sort the morall woorkes of the wicked are sinnes.*\n\n1 That a work, which we do, may be good, these conditions are required necessarily vnto it. 1 *That it be commāded of God.* Matt. 15 9. *Jn vaine they woorshippe mee, teaching for doctrines mens precepts.* No creature hath the right, or wisedome and vnderstanding to institute and ordaine the worship of God. But good woorkes (wee speake of morall good) and the worship of God are all one. Nowe, *Morall good is farre differing from naturall good,* in as much as al actions, as they are actions, euen those of the wicked, are good, that is, naturallie: but all actions are not good morally: that is, agreeing with the iustice of God. And thus is excluded that coined deuise of good intentions, when as namely men doe euill things, that good things may come thereof: likewise when they deuise and imagine woorkes, which they thrust vpon God insteed of worship. Neither doth it suffice if a woorke be not forbidden, but it must also be commaunded, if it shall serue for Gods worship.\n\n2 *That the worke haue his original from a true faith,* which faith must be grounded and depending on the merite and intercession of the Mediatour, and by which he may know both the person, and the worke to be accepted of god for the mediatours sake. *For without faith it is vnpossible for anie man to please God.* Neither is such a faith ••ere sufficient, which assureth thee that God will this, or that this worke is commaunded of God. For then the wicked also should doe that, which God will, but not with a true faith. A true or iustifieng faith therefore stretcheth surder, as both cōprehending historicall faith, and also (which is the chiefest thing) applieng the promise of the gospell vnto vs. Of this true faith are these things spoken. *Whatsoeuer is not of faith, is sinne.*[^1] *Without faith it is vnpossible to please God.* And the reasons of both these sayings, are not obscure: because without faith, there is no loue of God, and so consequently no loue of our neighbour. And whatsoeuer woorke ariseth not from the loue of God, is hypocrisie.\n\n3 It is required, *that this woorke be referred principally to the glorie of God onely.* Otherwise it shal proceed frō the loue of thy selfe, not from the loue of God. Whenas thou doest any thing, thou must not heede or care what men speake, whether they praise thee or no, so that thou knowe that it pleaseth God. But yet true glorie we may lawfully desire & seeke for, according to that, *Mat.* 5.16. *Let your light so shine before men, that they may see your good woorkes.*\n\nBy these former conditions all these woorkes are excluded, 1 *Which are sins in themselues, and repugnant vnto Gods Lawe, and his will reuelled in the word.* 2 *Which are not repugnant vnto the Law, neither in themselues good or euill,* but which may yet by an accident be made good or euil. Workes not repugnant vnto the Lawe are made euill, or sinnes, by an accident: when as they beeing not commaunded of God, but imposed by men, are done with an opinion of worshipping God therein. 3 *Which are good in themselues and commanded by God, but yet are made sinnes by an accident, in that they are vnlawfully doone,* as not arising from those lawfull causes by which the doers of them should be moued to do them, and which in doing them they should respect, that is, they are not done by faith, neither to this end chiefly, that God might therein be honored.\n\n2 *The woorkes of the regenerate, and vnregenerate differ, because the workes of the vnregenerate,* First, *Proceed not of faith.* Secondly, *Are not ioined with an inward obedience,* and therefore are doone dissemblingly, and are meere hypocrisie. Thirdly, *As they proceed not of the right cause, so are they not referred to the chiefe end, which is Gods glory.*\n\n3 This difference which appeareth in the workes of the godly, & the wicked, cōfirmeth also that *the very morall works of the wicked are sins,* though yet not such sins, as those are, which in their owne nature are repugnant vnto Gods Lawe. For these are sinnes by themselues, and in their own kind, but those either are sins onely by an accident, namely by reason of defect, because neither they come of faith, neither are doone for Gods glorie. Wherefore this consequence is not of force: *Al the workes of the wicked, and of Paynims are sins. Therefore they are al to be eschued.* For the defects only are to be eschued, not the worke.\n\n## 2 How good workes may bee doone\n\n*Good workes may be done, through the grace,* or assistance of the Holy Ghost onely, *and that by the regenerate onely,* whose heart is regenerated of the holy ghost by the gospel, and that not onely in their first conuersion, and regeneration, but also by the perpetual and continual gouernment of the holy ghost, who both worketh in them an acknoweledgement of sinne, faith, & new obedience: and also doth daily more and more encrease and confirme the same gifts in them. Vnto this doctrine Saint Ierome also consenteth. *Let him be accursed* (saith hee) *who affirmeth the Lawe to be possible without the grace of the holy Ghost.* Wherefore out of this doctrine wee learne that men not as yet regenerated are able to doe no good, and that euen the holiest men sinne also, except the benefite and blessing of regeneration bee continued. This wee maie see in Peter, and Dauid. Without regeneration no one part of a good work can bee so much as begunne, because *All our righteousnesse is as the cloth of a menstruous womā.* In which saying also the Prophet comprehendeth himselfe, and euen the holiest among men. If in the Saintes themselues nought else is found before God, what then in the vnregenerate? What these are able to perfourme, wee see in the Epistle to the Romanes, in the two first Chapters. Now as by our selues we are not able to beginne good workes: So neither are we our selues able to accomplish anie good worke. *For it is God which worketh in you, both the will and the deede, euen of his good pleasure.* Without imputed righteousnes we are all in the sight God abomination, filth, and dung. But the righteousnes of christ is not imputed vnto vs before our conuersion. Therefore it is vnpossible before our conuersion that either our selues or our worke should please God. Faith is the cause of good woorkes. Faith commeth from God. Therefore the effect also shall come from God, neither shall it goe before the cause: & therfore good works cānot be before conuersion.\n\n## 3 Whether the workes of the Saintes be perfectly good\n\nThe woorks of the Saintes are not perfectly good or pure, 1. *Because the Saints which doe good workes, doe many things which are sinnes in themselues,* for which they deserue to be cast out into euerlasting paines. *Cursed be he that abideth not in al.*[^2] Yea, the holiest men doe many euil works, commit many sins and acts which are euill in themselues. Such was the sinne of Peter, thrise denying Christ: and of Dauid murthering Vrias, committing adulterie, willing to couer it, and numbering the people. 2. *Because there is not that degree of goodnesse in those good woorkes that proceede from the Saintes, which ought to be.* For their good workes are not so pure and good, as God requireth. Yea, when the Saintes perfourme most holy workes, yet are they not perfect, but haue alwaies in this life defectes, and are stained with sins. For faith and the loue of God and our neighbour, whence good workes flow, are imperfect in vs in this life. The effect then shall not bee perfect, because the cause is not perfect. For we do not perfectly know and loue God and our neighbour: and therefore neither doe we so cheerfullie, and perfectlie, as we ought, perfourme these workes vnto God and our neighbour. *J see another Law in my members rebelling against the Lawe of my minde.* And this is the cause why the works of the godly cannot stand in iudgement.\n\n## 4 How our workes, though not perfectlie good, please God\n\nAlbeit our works be not done according vnto the Law, but are contrariwise manie waies defiled; they please God notwithstanding through faith, and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father. Whence, Christ is called our *High-Priest,* by whom our woorks are offered: hee is called also the *Altar,* wheron our works being put are pleasing to God, whereas otherwise they would stincke in the sight of God. The works of the person which pleaseth god, so please God, as the person himselfe doth. Nowe the person pleaseth God, by the imputation of the righteousnesse and sanctification or satisfaction of Christ, beeing clad namelie with the righteousnes, puritie, and sanctification of Christ: that is, the person pleaseth God for the Mediatours sake; and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god. God doth not examine our vnperfect iustice & our works, as they are in themselues, according to the rigour of the Law, according to which he should rather condemn them: but he regardeth and considereth them in his son. Whereof it foloweth that we do as it were supplie and repaire our want & defect with the perfection of Christs satisfaction.\n\n## 5 Why we are to doe good works\n\nOvt of the doctrine of free satisfaction, humane reason reasoneth on this wise: *He is not bound himselfe to satisfie, for whom another hath alreadie satisfied. Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks.* Aunswere. There is more in the conclusion of this reason, than in the premisses. For this onely should follow & be concluded; *Therefore we our selues are not bound to satisfie:* and this wee grant, 1 *In respect of Gods iustice, which doth not exact a double paiment.* 2 *In respect of our own saluation: which otherwise should be none at all.*\n\nReply. *Satisfaction is perfect obedience: we are not bound to satisfaction: Therefore neither are we bound to perfect obedience, no not in the life to come. For, whō another hath satisfied for, he himselfe is not enforced to satisfie. But the obedience of Christ is not a ful satisfaction for our sinnes. Therefore the fomer consequence is true.* Aunswere. There is yet more concluded than the premisses would afford: For this should followe, that obedience is neuer at any time to bee performed of vs, as thereby to satisfie for our sins already cōmitted, or which shall be committed vntill the end of our life. But it followeth not hereof, that wee must not bee perfect in the life to come. For then also wee shall bee bound to perfect obedience; we shall be like vnto the Angels, and our worke shall be perfectly good; although that perfect obedience, then due, neither shall, nor can be a satisfaction, or ransome for our sinnes, to wit, for that obedience which we omitted in this life, and yet was due to be performed of vs. For he that oweth twenty florens, doth not pay his debt if he repay ten florens. Wherefore the Maior proposition hath a double meaning, and is true, if it be taken in this sense: whom an other hath satisfied for, hee himselfe is not bound to satisfie, to wit, for those thinges, for which satisfaction was made before. So we are not bound to satisfie for our sinnes, which we now commit. For Christ hath fully & perfectly satisfied his Father for all our sinnes, and hath performed perfect obedience vnto the Lawe in our behalfe, which otherwise wee shoulde haue performed in this life vnto the lawe, and which we in this life omit, and are no way able to perfourme. Now for this end hath Christ satisfied for vs, and redeemed vs by his bloud, that at length we might in the life to come cease from sinne, and performe that obedience vnto him, which then we are to performe. Neither dooth it for all this hereof followe, that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs, as thereby to shewe our thankefulnesse, and not to satisfie for those sins which we commit in this life. For wee are neuer able to satisfie by that obedience, which we owe, for that obedience, which we doe not performe: neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life: & this satisfaction of christ is sufficient to expiate and doe away all our sinnes, God notwithstanding doth in this life also require of vs this our obedience, though yet it be but begun and vnperfect. For seeing God so greatly hated sinne, that satisfaction could not be made vnto him for sinne, but by the death of his only begotten Sonne; wee verily must also hate it; euen as himselfe also cōmandeth vs to fly & abhor it from our hart and soule. And Christ hath not therefore freely redeemed vs, that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne, but *that being freed from sinne wee should hereafter begin to liue to him onely.* This end of our redemption, which Christ himselfe respected, is cause sufficient, for which al of vs should necessarily doe good workes; because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished.\n\nBesides this cause, there are manie others also in like sort most weightie, which we wil in few words declare. *We are to doe good woorkes, in respect of God, our selues, and our neighbour.* In respect of God, 1. *Because of the commandement of God; Let your light so shine before men, that they maie see your good workes, and glorifie your Father which is in heauen.* God requireth the beginning of obedience in this life, and the perfection thereof in the life to come. Wherefore we are necessarilie to giue our selues to good workes, that wee maie perfourme due obedience vnto God, who requireth it of vs. *Joh.* 15·12. *This is my commaundement, that yee loue one another.* Rom. 6.18. *Beeing made free from sinne, yee are made the seruantes of righteousnes.* 1. Thess. 4.3. *This is the wil of God, euen your sanctification.* 2. *For the glorie of God.* The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs: that both by them we maie worship and magnifie god, and others seeing the same maie glorifie our heauenly father; like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 *Because of that thankefulnes which the regenerat ow.* It is right and iust that by whom we are redeemed, and from whom we receiue exceeding great benefites, and those of al sorts, we should also loue, magnifie, worship, reuerence him, and declare our loue and thankefulnes towardes him by our good workes and obedience. *Rom.* 12.1. *J beseech you brethren by the mercies of God, that ye giue vp your bodies a liuing sacrifice, holy, acceptable vnto God, which is your reasonable seruing of God.* 1. Pet. 2.5. *Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ.*\n\nWe are to doe good workes also in respect of our selues, 1. *That by our good workes we maie be assured of our faith.* Mat. 7.17. *Euerie good tree bringeth forth good fruite.* Iames 2.20. *That faith which is without workes is dead.* Phil. 1.11. *Filled with the fruites of righteousnesse, which are by Jesus Christ vnto the glorie and praise of god.* Now by our workes we must needes know, that wee haue faith, because the effect is not without his cause, and wee must knowe the cause by his proper effect. when as therefore we find not in our selues good works or newe obedience, we are hypocrites, neither haue we faith, but an euil consciēce. For true faith only (which neuer wāteth al her fruites) bringeth foorth, as a fruitful tree, good woorkes, obedience, amendment of life: and these fruites likewise discerne and distinguish true faith from historical, and temporary faith, and so also from hypocrisie. 2. *That we maie be assured that we haue obtained remission of sinnes through Christ; and are for Christes sake iustified before God,* for iustification and sanctification are benefites linked together, which so cleaue together, and that necessarily, as they neuer can be seuered or pulled asunder. For Christ obtained both for vs at once; namely both remission of sinnes, and the holy Ghost who stirreth vp in vs by faith the study and desire of good works, and new obedience. 3. *That we maie be assured of our election and saluation.* 2. Pet. 1.10. *Giue diligence to make your calling and election sure.* These proceede from the cause next going before. For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne. *Roman.* 8.30. *Whom he predestinat, them also hee called, and them also he iustified.* Nowe, that wee haue receiued from Christ iustification, (which is neuer giuen vnto the Elect without sanctification) we knowe by faith. And that we haue faith, wee perceiue by the woorkes of faith, true obedience and true conuersion. 4. *That by good woorkes our faith maie bee exercised, cherished, strengthned, and aduaunced.* For they who giue themselues ouer to corrupt lusts against their conscience, in them faith cannot be, and therefore neither a good conscience, neither a confidence and trust in god as beeing appeased and fauourable vnto them. For wee haue through faith onelie a feeling of gods fauor towards vs, & a good conscience. *Rom.* 8.13. *Jf yee liue after the flesh, yee shal die.* 2. Tim. 1.6. *J put thee in remembrance, that thou stirre vp the gift of god which is in thee by the putting on of my hands.* 5. *That by good works we may shew forth and honest our life and calling.* Ephes. 4.1. *I praie you that yee walke worthie of the vocation whereunto yee are called.* 6. *That wee maie escape temporal and eternal punishmentes.* Matth. 7.19. *Euerie tree that bringeth not forth good fruit, is cut off, and cast into the fire.* Rom. 8.3. *If ye liue according to the flesh, ye shal die.* 7. *That we maie obtaine corporall and spirituall rewardes; which according vnto the promise accompanie good workes.* 1. Timot. 4.8. *Godlines is profitable vnto al things, which hath the promise of the life present, and of that that is to come.* Except God woulde haue the hope of rewards, and the feare of punishments to be motiue causes vnto good works, he would not vse them in admonitions.\n\nWe must doe good woorkes also in respect of our neighbour, 1. *That wee maie bee profitable vnto our neighbours by our good example, and so edifie them.* 1. Cor 15. *All things are for your sakes, that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god.* Phil. 1.24. *That I abide in the flesh, is more needefull for you.* 2. *That offences maie bee auoided.* Matth. 18.7. *Woe bee to that man, by whome offences come.* Rom. 2.24. *The name of god is blasphemed among the Gentiles through you.* 3. *That wee maie winne vnbeleeuers, and by our woordes and deedes, and example conuert them vnto Christ.* Luk. 22.32. *When thou art conuerted, strengthen thy brethren.*\n\nWe see now then, what are the causes for which we must necessariely doe good workes: as also how, or in what sense our workes are said to be necessarie for vs vnto saluation, to wit, not as a cause of our saluation, but as mean or way, without which wee come not vnto it. And after the same sort also it maie be said, *That good woorkes are necessarie vnto iustice and righteousnes,* or, *vnto iustification, or in them that are to be iustified,* namely as a consequent following iustification, wherewith regeneration is vnseparably ioined. But yet I would not vse these kindes of speaking, 1. *Because they are ambiguous & doubtful.* 2. *Because they breed contentiōs, & minister occasiō of cauilling vnto the aduersaries.* 3. *Because the Scripture doth not vse them; which must be followed of vs in speaking.*\n\n## 6 Whether good woorkes merit any thing before God\n\nThis sixt question ariseth out of the fift, as the fourth did out of the thirde. For when men heare that wee receiue rewardes by our woorkes, they presently conclude that we merit somewhat by them. Wherefore wee are to know, that good workes indeede are necessarie, and therefore are to bee doone also for the rewardes ensuing them; but yet *that they merit nothing, no not the least of gods giftes, either corporall, or spirituall.* The reasons hereof are most true, and most euident. 1 *Our woorkes are vnperfect: wherefore we can merit nothing by them.* Gal. 5.17. *The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrarie one to the other, so that yee do not the same thinges that yee would.* 2 *The good workes, what euer we are able to doe, are all due.* Luk. 17.10. *When ye haue doone all those thinges, which are commanded you, say, we are vnprofitable seruants.* 3 *Our woorkes are impure and vitious, how-euer they seeme most good.* Isay 64.6. *Wee haue all beene as an vncleane thing, and all our righteousnesse is as filthy cloutes.* Phil 3.8. *J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord, for whome I haue counted all thinges losse, and doe iudge them to be dongue, that J might winne Christ.* 4 *If we doe any good woorkes, they are not ours, but are belonging to god onely.* Phil. 2.13. *Jt is god which worketh in you both the will and the deede, euen of his good pleasure.* 1. Corinth. 4.7. *What hast thou which thou hast not receiued?* We are euill trees: if then we doe any good, that must needes come from God onely. *Mat* 20.15. *Is it not lawfull for me to doe as I wil with mine own?* He must needs be very impudent, who hauing receiued, of gift, an hundred florens of a rich mā, thinketh that he deserueth a thousand mo, by receiuing those hundred; whereas rather he is by this gift receiued bound to the rich man; & not the rich mā to him. 5 *No creature which doth euen the most perfect woorkes, can thereby merit ought at Gods handes, or bind God vnto him, to giue him any thing according to order of iustice.* The reason hereof doth the Apostle yeeld; *Who hath giuen him first?* We deserue no more our preseruation, than we deserued our creation. He did owe nothing vnto vs when hee created vs, so neither now doth he owe vs our preseruation, neither is he bound to giue vs any thing. We can bestow no benefit vpon our Creatour: nay, although we should neuer sinne, yet can we not sufficiently declare and shew forth our thankefulnesse. 6 *There is no proportion betweene our woorkes which are vtterly vnperfect, and the excellency of those great blessings and benefites which the Father giueth vs freelie in his Son.* 7 1. Cor. 1.31. *He that reioiceth let him reioice in the Lorde. But if we merit by our work remission of our sins, man should haue in himselfe whereof to reioice, neither should the glorie be giuen to God.* Rom. 4.2. *If Abraham were iustified by his woorkes, hee hath wherein to reioice, but not with God.* 8 *Wee are iust before we doe good woorkes.* Rom. 9.11.12.13. *For yer Esau and Jacob were borne, & when they had neither done good nor euil (that the purpose of God might remain according to election not by works, but by him that calleth) it was said vnto her, The elder shall serue the yonger; As it is written, I haue loued Jacob, and haue hated Esau.* 9 *They who will be iustified by woorkes, haue no sure and steadefast conscience.* Rom. 4.16. *The inheritance is by faith, that it might come by grace, and the promise might be sure to all the seede.* 10 *If wee should obtain righteousnesse by our own worke, the promises should be made voide. For in Abraham shall all the nations bee blessed. And Christ also should haue died in vaine.* 11 *There should not be one and the same reason and cause of our saluation, if this Doctrine of the merit of woorkes should be admitted.* Abraham and the Theefe on the Crosse should haue bin otherwise iustified, than we are iustified. But, there is but one way leading vs to saluation. *I am the way, the truth, and the life,* 1. Tim. 2.5. *There is one Medatour betweene God and Men.* Eph. 4 5. *There is one Lorde, one Faith, one Baptisme,* Heb. 13.8. *Jesus Christ yesterday and to day, the same is also for euer.* Acts. 4.12. *There is giuen no other name vnder Heauen, whereby wee must bee saued.* Therefore we shall not be saued by good workes, or for our good woorkes. 12 *Christ shoulde not giue vs full and perfect saluation, and so neither should hee bee a perfect Sauiour, if some thing were as yet required of vs, whereby we should bee made iust.* But Christ is our perfect Sauiour. For (as Paul witnesseth) *God with his glorious grace hath made vs accepted in his beloued. By whom we haue redemption through his bloud, euen the forgiuenes of sinnes, according to his rich grace.* And Ephes. 2.8. *By grace are yee saued through faith, and that not of your selues: it is the gift of God.*\n\n1 Obiection. *They which haue not good woorkes cannot be saued. Therefore good woorkes are necessarie vnto saluation.* Ans. That, without which we cannot be saued, is necessary vnto saluation; that is, as a part of saluation, or as an accident of saluation, not as a cause of saluation. 2 Obiection. *God calleth those blessings, which hee promiseth to them that doe good workes, rewardes and meed. Now meede presupposeth merit. Therefore good workes doe merit.* Aunswere. Amongest creatures sometimes it doth, but neuer with god. But they are called the rewardes or meede of our woorkes in respect of God; forasmuch as hee recompenseth most fully those thinges which wee doe; neither yet is that recompence due. For there can come no commoditie vnto God by vs, & therefore God is not bound, no not to make the least recompence. For he that stādeth no waies in need of our works, and vnto whom they can ad or bring nothing at al, of him doubtles wee are not able to merite or deserue any thing. But there commeth good rather vnto our selues by good workes. For the good works which we doe, are a conformity with God, & therefore are Gods gift, by which gift and benefit we are bound vnto god, but not god vnto vs. Wherfore it is no lesse absurde to say that we merite saluation at gods hāds by good works; than if one should say; Thou hast giuen me an hundred florns: Therefore thou oughtest also to giue me a thousand florens. Obiection. 3. *But whereby may we be assured that we haue good works?* Aunswere. 1. *By the peace of conscience.* 2. *By our conuersion.* 3. *By the fruites of conuersion.*\n\n[^1]: 〈1 paragraph〉.\n[^2]: Deut. 27.26."},{"number":185,"title":"OF THE LAW OF GOD, OR, OF THE DECALOG AND TEN COMMANDEMENTES","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[92,93],"paragraphs":[],"clauses":[],"items":[],"text":"*The chiefe Questions.*\n\n*1* What the Law is in general.\\\n*2* What are the parts of the Law.\\\n*3* What is the vse of the Law.\\\n*4* Jn what the Lawe differeth from the gospell.\\\n*5* How far the Law is abrogated.\\\n*6* How the Decalog is diuided.\\\n*7* What is the meaning of the Decalog, and of euerie commandement thereof.\n\n## 1 What the Law is in general\n\n*The Lawe in generall is a sentence or decree commaunding things that are honest, binding creatures endued with reason vnto obedience, with a promise of rewarde, and a commination or threatning of punishment.* It is *a sentence commaunding thinges that are honest:* otherwise it is no Law. *It bindeth creatures endued with reason:* for the Lawe was not made for them who are not bound to obedience. *With a promise of reward:* The Law freely promiseth blessings vnto those who perfourme obedience: because no obedience can be meritorious before God. Obiection. *But the gospell also promiseth freelie good things & blessings. Therefore the Law differeth not from the gospell.* Answ. The Law promiseth freely after one maner, and the Gospel after another. *The law promiseth freely with a condition of our obedience. But the gospel promiseth freely,* without the works of the Law, with a condition of faith, not with a condition of our obedience. Wherefore the gospell dooth not promise blessings freely without al condition, but without such a condition, as wherewith the Lawe promiseth blessinges vnto vs. *And with a commination or threatning of punishment:* Otherwise the Lawe were a vaine and empty sound, and shoulde effect nothing. Moreouer the Latine woorde, *Lex,* (which signifieth the Law) is deriued from *Lego,* which signifieth to reade and publish, or from *Lego,* which signifieth to choose. With the former deriuation agreeth the Hebrue woorde, with the latter the greeke woord. For in Greeke the Lawe is called 〈 in non-Latin alphabet 〉, which commeth from a word that signifieth to diuide and distribute: and therefore the Lawe is so called, because it distributeth vnto euery one proper charges and functions. In Hebrue the Law is called *thorah,* that is, doctrine: because Laws are published vnto all, that euery one may learne them. And hereof is it, that the ignorance or not knowing of the Law doth not excuse: naie rather they who are ignorāt of those laws which belong vnto them, do euen in that very respect sinne, because they are ignorant.\n\n## 2 What are the partes of the Law\n\n*Lawes are some diuine, and some humane. Humane Laws* bind certaine men vnto certaine external actions, whereof there is no diuine commaundement or prohibition expreslie, with a promise of reward, & a commination or threatning of punishmentes corporal and temporal. Now all humane Lawes ought to haue this their ende, euen that the Lawes of God may bee the more readily and better kept. Further, whereas their causes are altered and chaunged according to the state and condition of times, places, persons, and other circumstances: the Lawes also themselues may be chaunged. Moreouer these *Humane Lawes are either Ciuill or Ecclesiasticall: Ciuill Lawes* are such as are made by Magistrates, or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment, in bargaines and contracts, in iudgementes, and punishmentes.\n\n*Ecclesiastical or ceremonial Laws* are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church, which are the limitations of circumstances seruing for the Law of god.\n\n*Diuine Lawes,* that is, the Lawes of God, partly belong vnto Angels, and partly vnto men. And these do not only binde vnto external actions, but require furder internal or inward qualities, actions, and motions; nether propose they corporal and temporal rewards and punishments only, but eternall also and spiritual; and they are the ends for which humane Lawes are to bee made. Diuine Lawes, are some external and vnchangeable, some changeable, yet so that they can bee chaunged of none but of god himselfe, who made them.\n\n*By the Law also is often-times vnderstood the course & order of nature, instituted and ardained by god.* So the Law, that is, the order of nature requireth, that a tree bring foorth fruite. After this sort, is the order of nature vnderstoode by the Lawe abusiuely: but yet more abusiuely dooth the Apostle call Originall sinne, *the Lawe of sinne;* because namelie it doth in maner of a Lawe enforce and constraine vs to sin.\n\nNow hauing humane Lawes, and other things, which are signified by the name of Lawe, we will speake henceforth *of the Lawe of god,* as which only hath place here, and is the fountaine of all other good Lawes, which are woorthie of the name of Lawes. *The Lawe of god then is, a doctrine deliuered of god at the creation, by the ministery either of Angels, or of men, and afterwardes repeated and renued of him by Moses and the Prophets, teaching what we ought to doe, and what not to doe, binding reasonable creatures, alwaies promising to perfect perfourmers of obedience, eternal life, condemning eternally them who perfourme not this obedience, except remission be graunted for the Mediatours sake.*\n\n*The parts of the Law of god, are in number three, The Morall, Ceremonial, and ciuil, or iudiciall Law.*\n\n*The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god, discerning things honest and dishonest, knowen by nature and engendred in reasonable creatures, at the creation, and afterwardes repeated againe and declared by the voice of god, by the ministerie of Moses, the Prophets, and Apostles, teaching that there is a god, and what he is, & what we ought to doe, and what not to doe, binding all the reasonable creatures to perfect obedience, both internal and external, promising the fauor of god and euerlasting life to those which perform perfect obedience, and denouncing the wrath of god & euerlasting pains & punishments vnto them who are not perfectlie correspondent thereunto, except there be graunted remission of sinnes, & reconciliation for the Sonne of god the Mediatours sake.*\n\n*That in this part of the Lawe, the nature and righteousnesse of god is expressed,* the image of god dooth shew; whereunto man was created. *For seeing this image of god consisteth in true righteousnesse and holinesse,* Ephes. 5. *and that righteousnesse & holines is described & comprised in the Law.* Deut. 12. Ezech. 20. it followeth then, that this is the image of god, whereunto man ought to be conformed, which is expressed in the law. The same is taught by manie testimonies of Scripture, which affirme that god is delighted with this righteousnes, which he commaundeth in the Lawe, and that hee dooth such things, as that is, and hateth the contrary.\n\n*That this law is external,* is hereof apparant and manifest, because it remaineth from the beginning vnto the end of the world one and the same, & we are redeemed by Christ and regenerated by the holie ghost, to obserue and keepe this Law in the life to come. 1. *John* 2.7. *J write no new commaundement vnto you, but an old commaundement, which ye haue had from the beginning.* Galat. 5.20. *They which doe such things, shal not inherit the kingdome of god.*\n\nThe Moral Lawes are so belōging vnto the Decalogue, that not only they agree with the Decalogue, neither are onlie deduced thence by a necessary consequence, but also the Decalogue it selfe is the summe of the Morall Lawes; whence it commeth to passe, that hee who breaketh the Moral Lawes, is said to breake the Decalogue. Neither is this which we haue said hindered at al, *for that certaine special commaundementes belonging to matters of this life haue ceased.* For the general shal notwithstanding still continue. There shal be no neede of the ministerie, or of a certaine time to be alotted vnto the ministerie in the life to come; because there shalbe a perpetual Sabboth, that is, al eternity shalbe giuen for the contemplation & beholding of diuine matters, & for the worship & magnifieng of God. There shalbe no neede of Lawes concerning marriage, because there shal be no vse of marriage: but yet there shal bee an Angelique chastitie in men.\n\n*This Law is knowen by nature, and from the creation:* because men and Angels were created according to the image of God. And Paul also saith of the remnauntes of that light, *Roman.* 2.15. *The Gentiles shew the effect of the Lawe written in their hearts.*\n\n*This Lawe also bindeth the Angels:* because they also were created vnto the image of God: and Christ saith, *Matt.* 22. *That the Saints in the life to come shalbe as the Angels of God:* & he hath taught vs to pray, *Let thy wil be done in earth as it is in heauen. Jt requireth furdermore perfect obediēce:* Deu. 6. *Thou shalt loue the Lord thy God with all thy soule.* Galat. 3.10. *Cursed is euery man that continueth not in al thinges, which are written in the booke of the Law, to doe them.* Now, that the Law dooth not take away the intercession of Christ, is apparant out of the gospell, which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God, that sinners should be receiued into fauour, a sufficient satisfaction and their conuersion being interposed and comming between. For god is not at variance with himselfe in the doctrine of the Law and the gospel.\n\n*The Ceremonial, or lawes deliuered of god by Moses concerning Ceremonies, binding the Jewes vntill the comming of the Messias, that they should distinguish this people & the church from others, and should be signes, symboles, types, or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ.* That this definition may be vnderstood, we must know, *what ceremonies are;* to wit, *solemne externall actions,* that is, often to bee after the same maner, & with the same circumstances reiterated, *ordained of God, or of men also, to be vsed in the seruice and woorshippe of God, for order, or signification sake.* But the Ceremonies which are ordained of God, are simple & absolutely diuine worship. The ceremonies which are ordained and instituted of men, if they be good, are a woorship onely seruing for diuiuine worship.\n\n*The Judicial, or Lawes concerning the ciuill order, or ciuil gouernement, that is, of the offices of Magistrates, iudgementes, punishments, contractes, and of the distinguishing and bounding of dominions, deliuered of God by Moses for the settling and preseruing of the Jewes common wealth, binding al Abrahams posteritie, vntil the comming of the Messias, and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested, and certaine markes, whereby this people, which was bound vnto them, should be discerned from al others, and should withall bee kept in honest discipline and good order: lastlie, that they might be types of that order which should be in Christs kingdome, that is, of the spiritual regiment of the Messias.* Ceremoniall and ciuill Lawes, whether they be diuine, or humane, (so that they be good) are verily agreeable vnto the Decalogue. But yet are they deduced thence onely by a necessary consequence, and serue thereto, as certaine prescriptions of circumstances: Hereby plainly appeareth the difference of these Lawes; which yet is diuerse, because there is not one and the same gouernement of the common-wealth and of the church: neither is there the same end of al these Lawes: neither are al these Lawes after the same maner abrogated.\n\nBut the chiefe and especiall difference of these lawes is drawen frō the binding, time, & knowledge, or manifestation. 1. *The Moral ordinances are knowen by nature: The ceremonial and ciuil are not knowen by nature,* but are instituted according to the diuersity of causes, and circumstaunces. 2. *The Moral bind al men, and euen the Angels also: The ceremonial and ciuill were onely prescribed vnto the people of Israel.* And therefore Iob, Iethro, Naaman the Cyrian, and others who are recounted for religious men, that is, such as were borne of Paynims and liued amongest them, but yet worshipped the God which was manifested among the people of Israell; they did not obserue the Leuiticall ceremonies, and yet did neuerthelesse please God. And the verie ordinaunces themselues, concerning the ceremonies and the forme of ciuill gouernement, shewe that they bind Abrahams posteritie onelie, whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. *The Lawes of the Decalogue are perpetual in this life, and after this life: The ceremonial and ciuill were deliuered of God at a certaine time, and againe abolished.* 4. *The Moral Lawes speak of both internall and external obedience: The ceremoniall and ciuil speak of externall obedience only: albeit neither doth this please God without the internall and morall obedience.* 5. *The moral Lawes are not limited by certain circumstances, but are general:* as, that there is a time to bee granted for the ministery and seruice of God, and that the ministery is to be preserued. that adulterers and theeues are to be punished: *But the ceremonial and ciuil Lawes are special,* or a limitation of circumstances, which are to be obserued in external rites or actions both ecclesiastical and ciuil: as, that the seuenth daie is to be alotted for the ministery and seruice of God: that the Tenths and first-fruits are to bee giuen to the Priestes: that adulterers are to be stoned: that theeues are to be amerced with a four-fold restitution. 6. *The ceremonial, and the ciuil Lawes also are types or figures of other things for whose cause they were ordained: The moral signifie or prefigure nothing, but are signified by the rites and ceremonies.* 7. *The morall are the end for which other causes are to bee made, or, they are the principal seruice and worshippe of god: The ceremonial and ciuil serue for the moral ordinances,* that to them obedience might be rightly and duely perfourmed: that a certain time, and certain rites may be obserued in the publique ministery of the church, that the ministery it selfe maie bee maintained and preserued. 8. *The ceremoniall giue place vnto the Morall: The Morall giue not place vnto the Ceremoniall. The Morall Lawe, the Naturall, and the Decalogue differ. The Decalogue* is the summe of the morall Lawes, which are scattered throughout the whole Scripture of the olde and new Testament. *The Naturall lawe* dooth not differ from the Morall in nature not corrupted, but in nature corrupted: a good part of the natural law is darkened by sins, and but a little part only concerning the obedience due to god was left remaining after the fall: For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe. The distinctions of these Lawes are to bee knowen, both in respect of the differences of the same, and also in respect of their aborgating, and lastly for the knowing and vnderstanding of their vse.\n\n## 3 What the vse of the Lawe is\n\n*The first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome,* that is, to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church, and the duty of the Church towardes God and christ. *Gal.* 3.24. *The Law was our Schoolmaster to bring vs vnto Christ.* This S. Paul prouounceth of the whole Lawe of Moses. But that it is true, concerning the forme of ceremoniall worshippe and ciuill gouernment, for a type and signification of christs kingdome, the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth, & all places of Scripture, which referre the ceremonies and kingdome of the old people vnto Christ, as *Coloss.* 2.11. *Wee are circumcised with circumcision made without hands.* 1. Cor. 5.7. *Christ our passeouer is sacrificed for vs.* Psal. 110. *Thou art a Priest for euer.* Dan. 9. *The most holy shalbe annointed.* And of the ciuill Lawes it is saide, *Ezech.* 44, 24. *Jn controuersie shall the Priest stand to iudge, and they shall iudge it according to my iudgements.* Ierem 23.5. *Behold, the daies come, saith the Lorde, that I will raise vnto Dauid a righteous branch, and a king shall raign, and prosper, and shall execute iudgement, and iustice in the earth.* Wherefore that forme of woorshippe and ciuill gouernment was ordained of god principally vnto this, that thereby the old people might be aduertised of the thinges signified and to be performed by the Messias. Now whereas the allegories or figuratiue speeches of all the Lawes are not in speciall expressed and expounded in the woorde of god; First, *we are to make or receiue none, but such as reteineth an analogy with faith and loue:* & againe *these onlie are to be accounted and held for true and certaine, which can bee prooued by Scripture.* But those which are not declared either by plain expositiō, or by the maners of speaking in the scripture, the same may be verily tolerated, as orher similitudes which are brought by way of example, but may not be admitted as certain, and as proofes of doctrine. And in those, which are not declared in speciall, it is sufficient to rest in the general signification.\n\nSecondly, *by these as by visible markes, and eminent differences, God would haue his people, with whom the true worship of god and the promise of the Messias was left, to bee discerned and sorted out from al other nations, & that both for his own glorie,* that the true god and true religion might be discerned from Idoles and the inuentions of men; and also *for mens saluation,* that they seeking after the church in the world, might find and behold it. *Deut.* 4.6. *Keepe them therefore and doe them: for that is your wisedome and your vnderstanding in the sight of the people &c.* And chapter 12.30. *Beware that thou aske not after their gods, saieng, How did these nations serue their gods, that I may do so likewise? Thou shalt not doe so vnto to the Lord thy God: for all abomination, which the Lorde hateth, haue they done vnto their gods.* Eph. 2.14. *Which hath made of both one, and hath broken the stop of the participation wall, In abrogating through his flesh the hatred, that is, the Law of commandementes which standeth in ordinances.*\n\nThe third vse is, *obedience, or, the obseruing & performāce of the moral ordināces* For because the moral law requireth not only internal obedience, but also external, whereof the vse of the ministerie of the church, and ciuil order are not the lowest parts: that these two therfore may be maintained & preserued, a defining or limitation of many circūstances is necessarie, without the equable form & obseruatiō wherof order cannot bee maintained in the church and common wealth. As therfore in the new testamēt god hath left free in the ministery & cōmonwealth such constitutions & ordinances as may be necessarie for the maintaining of this order: so in the old Testament what he would haue obserued, himselfe did constitute and ordaine. For this is Moral, That there be a publique and solemne inuocation and seruing of God: The furtherance and forme hereof god would haue the ceremonies to bee which himselfe prescribed. Againe, this is Moral, that there be a iust and vpright ordering of iudgementes, contractes, punishmentes, in the common wealth: This order God prescribed vnto the Iews by Iudicial Lawes. Wherefore *the ceremonies are an adherent of the first table, and the iudiciall lawes are an adherent of the second:* because those informe concerning the outwarde and externall forme of the ministery of the church or diuine seruice and worship; these, concerning the functions and duties of the Magistrates, and of the citizens of that common wealth towardes their Magistrates, and towardes one another.\n\nFourthly, *that manifold obseruation of rites and ceremonies was also an exercise, and a testification of their obedience towardes God.* For he that dooth willingly and diligently perfourme burdensome and vnpleasaunt thinges, if he know the same to be pleasing to God: he then dooth shew himselfe to loue God and to obey him with a readie mind. Therefore saith god to Abraham beeing now ready to sacrifice his Sonne; *Now I know that thou fearest God, seeing for my sake thou hast not spared thine onlie Sonne. So the ceremonial and iudicial ordinances of the old Testament are called a yoke,* Acts 15. *and seruitude,* Galat. 4.\n\nFiftly, *vnto most of the ceremonies, namelie such as signified Christes benefites, was proper and peculiar the sealing of Gods couenaunt, or the confirmation of faith.* For this is meant when they are said, *to be the signes of the couenant,* Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely, to signifie and testifie, what benefites God would giue by the Messias vnto beleeuers.\n\nSixtly, *the iudiciall or ciuill Lawes,* in asmuch as they were the verie forme of the Mosaical common wealth, *serued for the preseruation of that regiment & kingdom vntil the comming of the Messias.*\n\nSeuenthly, *Albeit now the ceremonial and iudicial Lawes are so abolished, that the obseruation of them is not required as concerning the types; yet those things are perpetual, which are signified by them.* And therefore they are a confirmation of the newe Testament, as well as the oracles and prophecies of the ould Testament concerning the Messias and his kingdome. For types are visible promises. Wherefore when as wee see those thinges to be fulfilled in Christ, which were foretold of him by the prophecies and shadowed or prefigured by the old types: it is also cōfirmed vnto vs that both he is exhibited, & that this Iesus, in whom wee beleeue, is that Messias which of oulde was promised. And although also we are not bound to keep and obserue the same rites; yet notwithstanding out of those ould pictures wee learne and vnderstand what spirituall obedience, holynesse, and worship god continuallie requireth in his church. Whence it is said, *Hosea* 14.2. *We wil render the calues of our lyps.* Hebr. 13.15. *Let vs by him offer the Sacrifice of praise alwaies to God, that is, the fruite of the lyps, which confesse his name.* 1. Pet. 2.5. *And yee as liuely stones, be made a spiritual house, and holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Jesus Christ.* These maie suffice for the refuting of Anabaptistes and such like, who shut the old testament out of the church of Christ.\n\nFurdermore, of the Morall Lawe there are other and greater vses, because the worshippe of God dooth properly consist therein, and other Lawes were made for this. About these chiefely doe mens mindes dispute: when they heare mankind so to bee plunged into sin, that the reprobate cannot so much as begin any obedience acceptable to god; neither the Elect in this life attain by any means to the perfectiō thereof; & yet notwithstanding god wil haue the Lawe preached both to the regenerate and vnregenerate. For they maruel to what vse or end the Law is vrged, when obedience cannot possibly bee performed. But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted. For in nature, beeing not as yet depraued or corrupted through sinne, there were, and shal be againe also in nature perfectly restored, these two vses of gods lawe especially. The first is, the whole and entire conformity of man with god. For there did shine, and againe shall shine in the minde of man, the perfect knowledge of god and his will; and the same did woorke, & againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order, that is, perfect iustice and righteousnesse before god. For the mind iudging aright, doth rightlie also gouern & guide the hart & wil, not being through stubburnesse peruerted & depraued. Nowe, that both there was perfect knowledge of the law, in mans nature not yet fallē, and did woorke also in it perfect conformity with god, the doctrine concerning the image of god doth testify whereunto man was created, & which is by Christ in vs restored. The other vse of the Law in nature vncorrupted is a good conscience, or a certaine perswasion of gods fauour, and a certaine hope of eternall life. For when as the Lawe both commandeth perfect obedience, and promiseth eternall life to those that perfourme it: Therfore it worketh in nature vncorrupted, as perfect obedience, so also certaine expectation of the reward; according as it is saide, *Leuit.* 18. *Rom.* 10. *Gal.* 3. *He that doth them, shall liue in them.* Mat. 19. *If thou wilt enter into life, keepe the commaundements.*\n\nBut in nature now corrupted there are other effects or vses of the Law, & those partly accidental, partly the remaines of those proper effectes, which it hath in nature vncorrupted; partly in the regenerate, partly in the vnregenerate. As therefore the whole Law is a Schoolemaster to Christ; so likewise is the Morall, whereof the first vse is both in the regenerate and vnregenerate, *the preseruing and mantaining of discipline both in the church and without also.* For the Lawe both being by god himselfe engrauen in the mindes of all men, and speaking by the voice of teachers & magistrats, doth by binding of the conscience, and by denouncing & ordaining of punishments, & by shame bridle & restraine the vnregenerate also, so that they shunne open and manifest wickednesse, and some order is thereby kept in the world amiddest the furies of Diuels and wicked men, that mankinde may be preserued, and the church thence collected and gathered. 1. *Tim.* 1.9. *The Law is giuen to the lawlesse and disobedient.* But albeit this vse of the law doth chiefely belong vnto the vnregenerate, who are not bridled by the loue of god and righteousnesse, but by the feare of punishment onely & shame, not to make open profession of wickednesse: yet hath it place also in the godly. For they indeede haue another bridle whereby they are guided, euen the holy ghost illightening and inclining their harts vnto obedience: but yet by reason of the weakenes and corruption of the flesh prone to sinne, experience teacheth, that this chaine and bonde also is profitable and necessary for them, for the shunning and auoiding of transgressions. Many places also of Scripture witnesse this, which threaten euen vnto the saintes, if they run into grieuous offences, grieuous punishments: As, *Ezech.* 18. *If the righteous turne away from his righteousnesse, and commit iniquity, hee shall die for it:* And the examples of punishmentes; as of Eli, of Dauid, and many others. For therefore both threatnings and examples are set before the godly, to keepe them in good order.\n\nThe second vse is, *the acknowledgement and accusing of sinne in the regenerate and vnregenerate.* Rom. 3.20. *By the Law commeth the knowledge of sinne.* Rom. 7.7. *J knew nothing but by the Lawe; for neither had I knowen lust, except the Law had said, Thou shalt not lust.* This vse of the Law belongeth vnto all men: because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience. But there is a double effect hereof. For in the vnregenerate the knowledge of sin, & of the iudgement of God against sin, engendereth an hatred of god, & an increase of sinne. For so much the more doth nature not yet regenerated desire to commit and excuse sinne, and murmureth against gods iudgemēt; how much the more the law vrgeth and presseth the prohibition and condemnation of sinne. *Rom.* 4.15. *The Law causeth wrath.* Rom. 7. *Sinne took an occasion by the commandement, and wrought in mee al manner of concupiscence.* Moreouer if those vnregenerate be also reprobate, then woorketh it at length in them despaire and blasphemy. Therefore, 2. *Cor.* 3. it is called *the ministery of death.* But in the elect the knowledge of sinne is a preparing of them vnto conuersion. For it woorketh in them a desire of Gods fauour, and of deliuerance from sinne, & enforceth them, despairing of their own righteousnesse, to seeke for righteousnesse and life in Christ their Mediatour. And after they are once conuerted, it continually instructeth them with due contrition, truely to humble themselues in the sight of God, and maketh them to profit and goe forwarde daily in true conuersion vnto God, and in the dread & fear of God. Now although many wicked men beeing blinded with security, doe not acknowledge their sinne for a time: yet the Law accuseth all, and the terrours and torments of conscience doe at length oppresse them. Vnto the regenerate also, although they neither are subiect to damnation, neither liue without the acknowledgement and bewailing of their sinne, yet necessary is the preaching & meditation of the Law, that thereby they more and more knowing the remnants of sinne, which are in them, may continue and go foreward in true repentance and amendment of life. Moreouer concerning both these vses, namely, *the maintenance of Discipline, and acknowledgement of sinne,* it is said, *that the Lawe is a Schoolemaster vnto Christ.* For neither can men be instructed concerning god, neither doth the holy ghost woorke faith and conuersion in their heartes, except open and manifest transgressions be eschewed, and they persist not in sinnes against their conscience. *Jsai.* 66. *J will regard the poore and contrite in spirite.* Rom. 8.13. *If yee mortifie the deedes of the bodie by the spirite, ye shall liue: but if yee liue after the fleshe, ye shall die.* Neither do they indeede seeke for & desire earnestly deliueraunce from sinne and death, who doe not truely knowe and agnise the greatnesse of sinne. *Joh.* 9.41. *If yee were blind, yee should not haue sinne; but now yee say, Wee see: Therefore your sinne remaineth.*\n\nThe third vse of the moral Law is proper vnto the regenerate, to witte, *an instructing and informing of them concerning the true seruice and woorship of God.* This is done by the doctrine of the Lawe in teaching and exhorting. For, seeing there are yet remaining manifold ignorāces, & doubtfulnesse, and corrupt inclination in the Saintes; they stand in neede not only of the continuall conduct of gods word, but also of the spurres and prouokements of exhortations, and of meditation on gods will; least either they er in their purpose and counsail, or also seeing that which is good, be neuerthelesse carried the quite contrary way. *Psalm.* 1.2. *His delight is in the Law of the Lord, and in his Law doth he meditate day and night.* Psal. 19.7 *The Law of the Lord is perfect, cōuerting the soul: the testimony of the Lord is sure, & giueth wisdome to the simple. The statutes of the Lord are right & reioice the heart: the commandement of the Lorde is pure, & giueth light vnto the eies. Moreouer by them is thy seruant made circumspect, and in keepeing of them there is great reward.* Psalm. 119.50. *Thy worde is a lanterne vnto my feete, and a light vnto my path.* Ier. 31.33. *J will put my Law in their inward partes, and write it in their hartes.* Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men, as to the regenerate & godly. Against this vse of the Law some obiect that place, *Rom.* 7. *Ye are dead to the law by the body of Christ, that yee should be vnto another, euen vnto him that is raised vp from the dead, that ye should bring forth fruite vnto God.* And Gal. 2 *I through the lawe, am dead to the lawe, and that I might liue vnto God, I am crucified with Christ. Thus I liue yet; not I now, but Christ liueth in me, and in that that J nowe liue in the flesh, I liue by the faith in the Sonne of God.* Hence they conclude: *If we be dead to the law, and are Christs, who now liueth in vs; then is not our life nowe schooled and ruled by the direction of the lawe, but by Christ only.* But seeing the Apostle himselfe saith, *Rom.* 3.31. *That the lawe is not made voide, but established by faith;* this phrase, *to die vnto the law,* dooth not signifie to bee exempted from the obedience of the Lawe, but to bee freed from condemnation, and from the prouokement of sin, which the Lawe worketh in the vnregenerate, whereas we beeing engraffed into Christ, enioy in him both a full satisfaction for our sinnes, for which the Lawe condemned vs, and the spirit of regeneration bending & inclining our heartes, not to an hatred of the Lawe, wherewith they first did burne, but to the studie and desire of obedience and righteousnesse. Therefore he addeth, *Rom.* 7.4. *That yee should bee vnto another, who is raised vp from the dead, that wee should bring forth fruite vnto God.* Againe, *wee are deliuered from the Law, beeing dead vnto it, wherein we were holden, that we should serue in newnesse of spirit, and not in the oldnesse of the letter.* In the other place, *Gal.* 2. this is the Apostles meaning, *J through the Law,* to wit, which accuseth sinnes, and terrifieth the consciences of men, *am dead to the Lawe,* that is, cease to seeke for righteousnesse in the Lawe, and begin to seeke for it in Christ. For this is it which he addeth, *J am crucified with Christ,* namely, by the participation of Christs merit, and the mortification of sinne, *that J might liue to God,* according to the will of God expressed in the Lawe. *For he liueth to God,* who obeieth God, and honoreth him through his obedience. But this the doctrine of the Lawe, doth not woorke in nature nowe corrupted, except wee passe from the Lawe to Christ by faith, that hee maie liue in vs, and wee in him, that is, that he may be effectual in vs through the working of his holy spirit; first, *by suggesting & speaking cōfort in our hearts, of the remission of our sins,* then, *by making vs like vnto himselfe by regeneration,* that the Law may no longer condemne vs and cause wrath; but *wee may dilight in the law of God, concerning the inner man;* Rom. 7. So then are wee deliuered from the Lawe, and die to the Law, so Christ liueth in vs, that wee beginne to delight in the Law, and to order our life according to the prescript thereof. For Christ doth not restore any other righteousnesse, or any other image of God in vs by his spirite, than which was created by our nature, darkened and ecclipsed by sinne, and described in the law: neither is there another spirite, author of Gods lawe, and worker of our conformity with God in our nature vncorrupted and restored.\n\nThey alleadge also that which is said, *Jer.* 31.31. *I wil make a new couenant with the house of Israel, not according to the couenaunt, that I made with their Fathers. Heere they saie, That God promiseth not to renue the old couenaunt, which is the Law, but to make a new, which is the gospell. Wherefore not the Law, but the gospel onelie is to be taught in the church of Christ.* But it is manifest, that *the new couenant* is not diuerse from the ould, as touching the substantiall, but onely as touching the accidental partes or conditions, and circumstances thereof. For although the old shadowes and darke types are taken awaie, and a most cleare Doctrine, of the prophecie and figures fulfilled by Christ, hath succeeded; & the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old: yet notwithstanding there was one and the same manner and waie both of obtaining saluation, and of gods spirituall worship, in times past, that now is. Vnto this beare witnesse the wordes themselues of the Prophet Ier: *I will write in their hearts my Lawe,* hee saith not another Lawe, but the same which in times past I gaue them: *I wil be their God, and they shal be my people: J wil forgiue their iniquitie, and wil remember their sinnes no more.* For these conditions of the couenaunt are found as well in the ould as in the new. The difference only is, that these are not the proper benefits of the Lawe, but of the gospel, which two parts of the old and new Testament the Prophet here opposeth one to the other, calling *the lawe the oulde couenaunt,* and *the Gospel, the new couenant,* as beeing the principal part of the couenant: and therefore he ascribeth these blessings vnto the newe couenaunt, because thereon depended whatsoeuer grace of God befel vnto the olde church, and therein are those things more fully manifested & exhibited by Christ, which were also promised & graunted in the old for Christ. If then God will write the Law, which was first written in tables of stone, in the hearts of men in his new couenaunt: he doth not abolish, but establish the Law by the preaching of the Gospel, whereby the harts of men are regenerated, that they may begin to obey the Law: and therefore hee deliuering heere a difference betweene the Law & the Gospel, doth so substitute the new couenant vnto the old, as that he saith, that that part of the couenaunt, which is the Moral Law, must bee reteined and written in our harts. Now if they vrge those words, which the prophet addeth: *They shall teach no more euerie man his neighbour, for they shal al know me:* That hereby they may conclude, *That men are not in the newe Testament to bee willed to knowe God, for that they shal of themselues know him and obey him:* they er too grossely, going aboue to remooue the instrumentall cause, by reason that the effect in the new Testament is greater and more plentifull. For, that men may know God and of their own accord obey him, the holy Ghost worketh by the doctrine of the Lawe and the Gospell. Neither doth it follow, *that they are not bound, neither are to bee vrged by incitements of exhortation, because they doe their dutie of themselues:* For binding and exhorting is a far other thing, than constraining. *Wherfore in two respectes hath the law place in instructing the regenerate,* namely, that they maie learne of the Lawe the will of God, and may also by the Lawe bee more and more incited willinglie to obey God.\n\n4 *The Moral Law is a testimonie of God, that there is a god, and likewise who and what he is.* This is a lesse principall vse of the Lawe, as also those that followe: but the former are principal vses of the Lawe. 5. *Jt is a testimonie of the church.* For seeing in the Church onely the doctrine of the Lawe hath beene preserued pure and vncorrupt, which all other sects haue, by assenting to manifest errours and impieties, diuerslie corrupted: the voice of the Lawe which soundeth in the church, is an euident testimonie, disciphring and declaring which is the people of God, and which is true religion in the world. 6. *Jt is a testimonie of the excellencie of mans nature which was before the fall, and which shall bee in the life to come,* that is, it remembreth vs of the Image of god in man, which was created in him, and which is restored in him by Christ. 7. *Jt is a testimonie of eternal life.* For the Law must be obserued by vs, because it was not in vaine giuen vs. And seeing in this life the Lawe hath not his ende in vs; there must needs be therefore remaining yet another life, wherin we are to liue according to the prescript of the law, that so at length the Lawe may be fulfilled of vs. Wherefore in respect of al these causes and vses, let vs conclude and resolue, that the Law of god is to be inculcated in the church of Christ, both after and before the doctrine of the gospel, and is continually and diligently to be meditated on by all men; according to the doctrin deliuered in the first Psalm; *His delight is in the Lawe of God, and in his Lawe doth he meditate both day and night.*\n\n## 4 Jn what the Law differeth from the Gospel\n\nThis question hath been already handled in the second part, *Of mans deliuerie;*[^1] and therefore needeth here no long discourse. The Lawe differeth from the Gospell, 1. *Jn the manner of their manifestation:* The Lawe is knowen, by nature; the gospel was manifested from aboue. 2. *Jn their matter or doctrine.* The Lawe teacheth what wee ought to bee, and what to perfourme: The gospell teacheth how we may be such, namely, in Christ. 3. *In their promises.* The Law promiseth eternal life and al good things, with a condition of our owne proper and perfect righteousnesse and obedience remaining in vs: The gospel promiseth the same with a condition of faith and beliefe in christ, whereby we embrace an others obediēce performed for vs, to wit, the obedience of Christ. Now with this condition of faith is ioined by an indissoluble knot and bond the condition of new obedience.\n\n## 5 How far the Law is abrogated\n\nThe whole Law is abrogated vnto beleeuers, 1. *As touching iustification:* because iudgement is not giuen according to the Law (for that iudgement would condemne and cast vs away) but according to the gospel. 2. *As touching constraint.* We are vnder grace; and therefore are we stirred vp by the spirite of Christ to yeelde voluntary obedience vnto the Law. For seeing the whole Law is abrogated vnto beleeuers, then verily the Moral Law is also abrogated vnto them, & in the same respect, namely, as touching iustification, or condemnation, and as touching violent constraint. For now the Law doth not any more expresse and wrest obedience frō vs as a tyrant, or as a master enforcing & constraining a lewd seruant vnto obedience. The reason is, because Christ beginneth voluntarie and free obedience in vs by his spirit. Obiection. *The Law and the Prophetes continue vntil John the Baptist came. If therefore then first the Moral Law was abrogated, as touching condemnation, when Christ was manifested in the flesh: it followeth, that those were vnder condemnation, who liued before the comming of Christ.* Answer. The Law was abrogated, as touching condemnation, as wel vnto the beleeuers in the old Testament, as to them, who are beleeuers in the new. To them who liued in the old, as touching the power and efficacy of Christ: to these in the new as touching his fulfilling and exhibiting.\n\n*The Ceremonial & ciuil or Judicial Lawes are wholie abrogated, as touching obedience,* so that there is no necessitie anie more of obseruing them, 1. *Because they were to continue onlie vnto the cōming of the Messias.* Gen. 49.10. *The scepter shal not depart from Juda, nor a Law-giuer from betweene his feete, vntill Siloh come.* And Dan. 9.26. *After threescore and two weekes shall Messias be slain, and shal haue nothing: & the people of the prince that shal come, shal destroie the cittie and the Sanctuarie, and the end thereof shall bee with a floode: and vnto the ende of the battell it shall bee destroied by desolations.* Ephes. 2.14. *Hee is our peace, which hath made of both one, and hath broken the stop of the partition wal, Jn abrogating through his flesh the hatred, that is, the Law of commaundementes which standeth in ordinances.* The Ceremonial Lawes then are taken awaie by Christ, a type of whome they were, that which also Stephen declareth in his Sermon, *Actes* 7.7. Likewise the author of the Epistle to the Hebrues. 2. *Because the Messias beeing exhibited, the types cease, such as were the ceremonial Lawes.* Coloss. 2.17. *which are but a shadow of things to come: but the body is in Christ.* But the Ceremoniall are said neuerthelesse to be perpetual, *because they were to last vntill the comming of the Messias; As also because the things signified by them are eternall.* Against the abrogating of the ciuill or iudiciall lawes, this is obiected: *The best and most iust forme of gouernment is to be followed. But there can bee none better or iuster than that, which God himselfe settled among his people: Therefore that is to be followed, and reteined.* Aunswere. Either the Maior of this reason may bee distinguished, or the Minor denied with an exposition. For that which in positiue lawes, (that is, such as define the circumstances: of the duty of magistrates and subiects and citizens one towardes another) is in euery place and at all times most iust, the same are law-makers to follow. But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation, region, time, and ceremoniall woorship, the obseruation whereof would now be neither iust, nor profitable; because the causes, for which those lawes should be giuen to the Iewes, are taken away or changed, as, *of giuing a bill of diuorce, of marrieng the widowes of their kinsemen.* Wherefore God will not that all nations and ages be tied vnto those Lawes. An argument whereof is, that euen at that very time, when hee commanded these Lawes to be obserued, he bound not all nations but onely Abrahams posterity vnto them; and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly, did please him; as Naaman the Syrian, and whosoeuer of the Gentiles were conuerted, who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes. And Paul, *Rom.* 13. saith, we must obay not only those which gouern according to Moses lawes, but also other Magistrates, *as the ordinance of god;* as long as they command nothing contrary to the commandements of God. And himselfe also submitted himselfe vnto the Romane Lawes, when he appealed vnto Caesar, and when *he said, Jt was vnlawfull to binde one vncondemned which was a Romane.*\n\nFurdermore if any man will hence conclude, *That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian, Romane, & such like; it is therefore much more lawfull & beseeming to imitate and folow the forme of that common-wealth, which was immediately ordered and constituted by God himselfe:* We easily grant, that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes, if there bee anie thing conuenient and agreeing with their subiects, with whom, & the times wherein they liue, so that all opinion of necessity bee taken away, that is, so that it bee not therefore commaunded, or reteined, because it was prescribed by Moses to the Iewes; but because there are good reasons, wherefore nowe also it shoulde bee doone so, and if the causes be chaunged, then that the liberty also of changing these lawes by publicke autority be reteined.\n\nMoreouer, although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also; yet is not the Morall law in like manner abrogated. For this, after Christ was exhibited, ceased indeede *as touching the curse and constraint, but not as touching obedience.* The reasons hereof are strong and cleare. First, *The Sonne of god was not therefore made Mediatour, tooke the forme of a seruant, became obedidient vnto his Father, euen vnto the death of the Crosse, and redeemed vs from the curse of the Law, that we should continue and persist in sinnes and enmity with God; but that hee might deliuer vs from sinne, reconcile vs vnto God, and make vs againe like vnto god, & the temple of god.* If then he had this end, for which hee did deliuer vs from the curse of the Lawe, hee did not withall take away the bond of our obedience. For this is the Mediatours office, to expiate and do away sins, and to bring to passe, that hereafter the party offended bee no more offended by that party which had offended.\n\nSecondly, *how much the more and greater Gods benefites are towardes vs, so much the more are we bound to yeeld thankefulnes vnto him,* that is, to liue according to his will and Law. But they who are iustified and regenerated by faith in Christ, haue receiued moe and greater benefits than others. For these are ouermore added vnto their creation, and preseruation, and other benefits common to the wicked with the godly. Therefore we are more bound after, than before regeneration and iustification, to yeeld and performe obedience to Gods Law. Many testimonies confirme the same; as, *Mat.* 5.17. *Thinke not that I am come to destroy the Law, or the Prophets: J am not come to destroy them, but to fulfill them.* This is meant of all the parts of the Lawe, but especially of the morall Lawe. *For Christ fulfilleth the Law foure waies.* First, by his owne righteousnesse. For Christ onely hath perfectly performed such obedience as the Lawe requireth: both because he was the sonne of God and conceiued by the holy Ghost, and also because hee could not haue satisfied for vs, except himselfe were free from all spot or staine of sinne. *Heb* 7 26. *Such a high Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners.* Secondly, *by paying sufficient punishment for our sinnes.* Rom. 8.3. *For (that that was impossible to the Lawe, in asmuch as it was weake, because of the flesh) god sending his owne Sonne in the similitude of sinnefull fleshe, and for sinne, condemned sinne in the fleshe, that the righteousenesse of the Lawe might bee fulfilled in vs, which walke not after the fleshe, but after the spirite.* 2. Cor. 5.21. *He made him to be sinne for vs, which knew no sinne, that we should be made the righteousnes of God.* And this fulfilling of the types of the lawe, & the paying of that punishment which wee did owe, is that verie abrogating of the Lawe, whereof wee haue spoken. Thirdly, *Christ fulfilleth the Lawe in vs by his spirite, reforming vs by him vnto the image of God,* that we also may in this life begin internall and externall obedience which the lawe requireth of vs, & may perfourme the same whole and entire in the life to come. Now both these, to wit, punishment paide for vs by Christ, and righteousnes begun in vs, are comprehended and vnderstoode by S. Paul, when he saith, *That the righteousnes of the lawe is fulfilled in vs, which walke after the spirite:* And of the giuing of the Holie Ghost and of regeneration, which is wrought for and by Christ, S. Paul purposely entreateth. *Rom.* 6. *&* 7. Fourthly, *Christ fulfilleth the lawe by teaching it,* that is, by repurging and purifying it from errors and corruptions, and by restoring the true doctrine and vnderstanding thereof; which he doth, *Matth.* 5.6. *&* 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs; he doth not abolish the lawe, as concerning obedience. The same doth Paul teach, *Rom.* 3.31. *Do we then make the lawe of none effect through faith? God forbid: yea wee establish the lawe. Now by faith, or by the righteousnes and iustice of faith the Law is established, not onely in confessing or approuing the iudgement and accusation of the Lawe against vs,* as, that we doe not yeeld due obedience vnto the Lawe, for asmuch as we seeke for righteousnesse without our selues in Christ; *& in satisfieng,* because through faith is applied vnto vs christs satisfaction, equiualent to eternall punishment, which the Law required of vs not performing perfect obedience: by this faith then it is wrought, that without the Law indeed, that is, not by our owne obedience, but yet not against the Lawe, that is, not without anothers perfect satisfaction for vs, we are iustified before God: *but the Lawe is also established by faith through the beginning of newe obedience in this life, and the acomplishing of the same in the life to come.* Acts. 15. *Purifieng their hearts by faith.* Gal. 5.5. *We through the spirite waite for the hope of righteousnesse through faith.* These and the like asseuerations, that the Decalogue is to be taught in the new Testament, and the commaundementes of christ and the Apostles agreeing with the Decalogue, doe most euidently refute the impiety of Antinomies, Libertines, and such like, who contend that the law is not to be taught in the church of christ. The same also may be gathered out of the vse of Gods Law, which vse thereof seeing it must be continuall in the church; it followeth that the Law it selfe also must be perpetual. Which that it may be the more manifest, let the chiefe obiections opposed against it be considered.\n\n1 Obiection. *Christ is not the Law-giuer,* as it is said, *The Lawe was giuen by Moses: but grace and trueth came by Christ. Therefore neither he, nor the ministers of the Gospell should teach the Law.* Aunswere. Christ is not the Law-giuer, as concerning the chiefe and principall function and office of the Mediatour. For that is, to bring foorth the gospell out of the bosome of his father, to make request and intercession to be made a sacrifice for vs, and by the gift of the Holy Ghost to reconcile vs vnto God. But a part notwithstanding of this office is, to shew and take away those errours, wherewith the Lawe is corrupted, and to propound the pure Doctrine thereof to this end, that the mindes of men may thereby bee prepared to heare the preaching of the gospel, which is proper vnto the Messias, and that they being conuerted may be instructed, what thankefulnes God requireth of thē for the benefit of their redemption. *Christ then is the Law-giuer,* as he is God, and author of the law together with the father: but as hee is Mediatour, hee is not indeed the law-giuer, because he publisheth not the Law, as it is saide, 1. *John.* 2. but yet notwithstanding hee is the purger, repairer, and restorer of the law from corruptions; and this, not principally; but that hee might performe the principall function of his Mediatourship, to wit, our reconcilement & saluation. The same answere we make also concerning the ministers of the gospell: in asmuch as they are to propound no other Doctrine vnto the Church, than Christ hath deliuered.\n\n2 Obiect. *Hee that hath satisfied the Lawe by punishment is not bound to obedience: because the Lawe bindeth either to punishment or to obedience, but not vnto both together. But wee haue satisfied the Lawe by Christs punishment. Therefore we stand not bound to perfourm obedience.* Aunswere. We distinguish the Maior. First, *he that hath suffered a sufficient punishment is not bound to obedience,* to witte, not to the same obedience for the omitting whereof he suffered punishment: but after that satisfaction hath been made by punishment for sinne committed; he is bound notwithstanding hence forwarde to obey the lawe, or to suffer newe punishment, if through new disobedience he breake the lawe. Secondly, hee that hath satisfied not by his owne punishment but by anothers, and is receiued into fauour without his owne satisfaction, ought to obey the lawe, though not as thereby to satisfie for sinnes, yet to shewe his thankefulnes, that is, hee ought to order and direct his life according to his will by whom he is redeemed, and of whom he is receiued into fauour. For no man is therefore punished for sinne committed, or deliuered from the crime therof, that he should persist in it, but that he should leaue off hence forwarde to commit sin any more, and to offend him, vnto whom hee is reconciled. Wherefore in like manner wee also, because Christ hath satisfied for our sins, stand bound to performe the obediēce not of the time past, but of the time to come: and this also are we bound to perfourme, not for any expiation or recompence of those sins, which either wee haue committed, or doe commit, or hereafter shall commit, but for the shewing of our thankefulnesse for the benefite of Christ, whereby wee are deliuered from sinne and death. This doth S. Paul teach, *Rom.* 6. *Hee that is dead, is free from sinne.* Againe: *Likewise thinke ye also that yee are dead to sinne, but are aliue to god in Jesus Christ our Lord.*\n\n3 Obiection. *Christians are not ruled by the Lawe, but by the spirite of regeneration, according as it is said, ye are not vnder the lawe, but vnder grace.* Againe, *The lawe is not giuen vnto the righteous man. Therefore it is not to be taught in the Church of Christ.* Aunswere. Christians are not ruled, that is, are not compelled and constrained by the law and feare of punishment vnto whatsoeuer discipline or order, like as are the wicked: but yet they are taught and instructed by the law of God, what worship is pleasing vnto god, and the holy Ghost vseth the voice of the Lawe to teach and incline them to an obedience not constrained or hypocritical, but true and voluntary, so that not only the Law commandeth them what to doe, but the spirite also of grace dooth giue them ability to obay. For this is, *not to be vnder the Law, and the Law not to be giuen vnto the righteous.* So then the bond and Doctrine remaineth, albeit the condemnation and constraint is taken away. For vnto this are wee bound, that our obedience be most free and voluntary. *Rom.* 8.12. *We are debters, not to the flesh, to liue after the flesh.*\n\n4 Obiection. *The Lawe is not necessarie vnto saluation. Therefore it is not to be taught in the Church.* Aunswere. This reason is a fallacie reasoning that not to bee simplie so, which is not in some respect so. For albeit the Lawe is not necessarie to this, that wee shoulde through our obedience vnto it be saued: yet is it necessarie vnto other thinges, as hath beene taught already in the doctrine concerning the vse of the Law.\n\n5 Obiection. *Coloss* 2.3. *Jn Christ are hid all the treasures of wisdome and knowledge.* Againe, *Yee are complete in him. Therefore there is no neede of the Lawe in the Church of Christ.* Aunswere. This reason deceiueth by inferring a false consequent, because it proceedeth from the putting of the whole, to the denial of a part. The whole wisedome and knowledge, that is, the Doctrine of Christ deliuered by him vnto vs, is sufficient & necessary for the Church: But a part of that Doctrine is the Morall Lawe also: because Christ commanded not faith only, but repentance also & amendment of life to be preached in his name; & he himselfe deliuered and declared the Lawe. The compleatnesse therefore and perfection of our wisedome and saluation, which we haue in Christ, doth not exclude, but include rather and comprehend the Doctrine of the Law.\n\n## 6 How the Decalogue is diuided\n\nThe diuision of the Decalogue is to bee obserued and reteined, because it maketh to the vnderstanding of the commandements themselues. For first, *it sheweth that in some commandements is prescribed mediate worshippe, in some immeditat.* Secōdly, *it aduertiseth vs of the degrees of obedience, and sheweth that the woorshippe of the first table is the chiefe and principall.* Nowe, *the Decalogue is diuided after a threefolde manner.*\n\nFirst, *the Decalog is diuided by Moses and Christ into two tables: The former whereof compriseth our duties towardes God immediatelie: The second, our duties towards God mediatelie.* This diuision is grounded on this, that Christ and Paul refer the whole Law to the loue of God and our neighbour. *Mat.* 22.37. *Thou shalt loue the Lord thy God with al thine heart, with all thy soule, and withal thy mind. This is the first and great commandement; and the second is like vnto this, Thou shalt loue thy neighbour as thy selfe.*\n\nSecondly, *the Decalog is diuided into ten commaundementes, whereof foure are ascribed vnto the first, and the sixe other vnto the second table.* This diuision is oppugned by them, who goe about to contract and drawe the first and the second commaundement vnto one, and contrariwise to diuide the tenth into two. Now for the refutall of these mens errour, we wil bring foorth the special reasons, whereby this diuision is confirmed. *Those are distinct commaundementes which are distinguished in the matter which they deliuer, or whose matter is distinct and diuerse.* The first and second commaundement differ or are distinguished in matter. Therefore they are diuerse and distinct commaundementes. *The first* teacheth, who is to be worshipped, namely the alone true god. *The second* sheweth how God is to be worshipped, namely not by the inuentions of men. So of the contrary, *the tenth commandment cannot be diuided into two commandements.* For those things that are there spokē cōcerning cōcupiscence, haue one & the same meaning & sense, and therefore the scripture also compriseth them vnder one name. *Thou shalt not couet or lust. I had not known lust, except the law had said, thou shalt not lust.* But if therefore yet the tenth commandement must be cut into two diuerse commandements, because it maketh mētiō of diuerse things not to be coueted or lusted after; it shal thereof follow, that so many commandements must be numbered, as there are recited kindes of thinges in euery commaundement. 2. *Those commaundementes which differ one from another in verses and periodes or sentences, are different in themselues also and are distinguished by Moses.* The first commaundement then differeth from the second, because Moses hath distinguished these two commaundementes in diuerse verses and periodes. Contrariwise, those thinges which are deliuered by Moses in the tenth commaundement, are comprehended all in one periode or sentence: Wherefore al of them are to bee referred iointly also vnto one commaundement. 3. *Moses transposeth the wordes of the tenth commaundement* (which the aduersaries attempt to diuide into two commaundementes, the ninth and tenth) in Exodus and Deutronomy. For in Exodus is placed first, *Thou shalt not couet thy neighbours house,*[^2] and then followeth that which is placed first in Deutronomie, *Thou shal not couet thy neighbours wife.*[^3] If then our aduersaries will needes diuide this tenth into two commandmentes, they shal not bee able to know which must be the ninth, and which the tenth: yea by this meanes they shall accuse Moses, & God himselfe speaking by Moses of lightnesse, as if hee were contrary vnto himselfe. By this transposing therefore and displacing of the woords, the holie ghost dooth sufficiently declare, that he would haue al to be but one commaundement, whatsoeuer is reade in the tenth commaundement iointly comprehended and conteined in one periode or sentence. 4. *There is verie great and weightie authoritie, whereby this diuision of the Decalogue is confirmed.* For the most learned of the Iewes, *Philo* and *Josephus,* doe thus diuide the Decalogue. In like sort doe the greek Ecclesiastical writers diuide the Decalogue: As *Zonarus, Origen, Athanasius, Gregorie Nazianzene, Chrysostome, and Nicephorus.* And vnto this opinion and sentence subscribe also the latine Ecclesiastical writers, as *Hierome, Ambrose, Sulpitius Seuerus, and Austine.* We haue therefore restored, not chaunged or altered the Decalogue.\n\nThirdly, *The Decalogue is diuided according to the thinges themselues, which are commanded or forbidden in the Decalogue.* Now generally in the Decalogue is commanded the worship of God: that which is contrary to Gods worship is forbidden. *The worshippe of God is either immediate,* when Moral woorks are immediately perfourmed vnto God: *or mediate,* when Moral works are perfourmed vnto our neighbour in respect of God. *The immediat worship is either internal or external. The internal* consisteth in this, *partlie that we worshippe the true god, and that that be performed vnto the true God,* which is commaunded in the first commaundement; *partlie that the manner or forme of worshippe be right and lawful, whether it be internal worship, or external.* This forme, which is to be obserued in Gods worship, is taught in the second commandement. *The external worship, is either priuate or publique. The priuate conteineth the priuate Moral works of euerie one, which are alwaies to be of euerie man in particular performed:* and this priuate worship is deliuered in the third commandement. *The publique worship consisteth in sanctifieng of the Sabboth,* and is deliuered in the fourth commaundement. *The mediate worship of God, which conteineth our duties towardes men, or our neighbours, is deliuered in the second table: and this likewise is either external or internal. The mediate external worship consisteth partly in the duties of superiours towardes their inferiours, and so of the contrarie:* of which duties (as also of ciuill order comprised vnder them) is spoken in the fift commaundement: *partlie in the duties of one neighbour towards another,* which are ratified in the rest of the commaundementes; *and those are either the preseruing of mens life and safetie,* which is in the sixt commaundement; *or the preseruing of chastitie and wedlocke,* which is in the seuenth commandement; *or the preseruing of goods or possessions,* which is in the eight; *or of the preseruing of the truth,* which is conteined in the ninth cōmaundement. *The mediate internal worship, or the internall and inward duties of mediate worshippe consist in the internall affection of the heart: for they are the verie vprightnesse of mens affections towardes their neighbour,* which is to bee included and vnderstoode in al the former commandements: and is prescribed in the tenth and last commandement.\n\n## 7 What is the substance or meaning of the Decalogue, & of euery commandement thereof\n\nThis question conteineth in it two diuerse partes to be handled. 1 *Of the substance and meaning of the Decalogue in generall.* 2 *Of the meaning of euery commaundement in speciall or particular.*\n\nCertain rules concerning the substance & meaning of the Decalogue in generall.\n\n1 *The Morall Law or Decalogue is to bee vnderstoode according to the interpretation of the Scripture,* that is, according to the exposition and declaration of the Prophets, Christ, & his Apostles: and not according to the sense and iudgement of man only, or Philosophy. We must ioine together the explication scattered euery where thoroughout the Scriptures, and not stick onely vpon those short commandementes. Neither doth Morall Philosophie suffice for interpretation thereof; because it conteineth but a little part of the Lawe: and this is one difference betweene Philosophie and the doctrine of the gospel which is deliuered in the church.\n\n2 *The Decalog requireth in al the commaundementes obedience both external & internal, perfect, not in parts onlie, but also in degrees,* that is, that we obey God not onely in al the duties prescribed, but in the degrees also of those duties. *Cursed be he that abideth not in al.*\n\n3 *The first commandement must be included and vnderstoode in al the rest,* that is, the obedience of the first commandement must be the motiue and final cause of our obedience towardes the rest of the commaundementes: otherwise it is not the worship of God, but hypocrisie, whatsoeuer we doe. For we must doe al thinges, which are deliuered and prescribed in the other commaundementes, euen for the loue we beare to God, and for the desire we haue to woorship him. For except wee so doe them, we doe them not according to the sentence and prescript of the Law, neither doe we please God therein. Wherefore the first commaundement of the Decalogue must sinne before and giue light as it were vnto all the other commaundementes both of the second and the first table, & bee included in them. This rule is deliuered by the Apostle, 1. *Corinth.* 10.31. *Whether therefore yee eate, or drink, or whatsoeuer yee doe, doe al to the glorie of God.* By these two former rules many things are made more cleare and manifest: namely, *That no man in this life perfourmeth entire and perfect obedience vnto the Lawe: that the vertues of the vnregenerate are sins in the sight of God;* because they are neither ioined with inward obedience, nor come from the obedience of the first commaundement, neither are referred vnto it, seeing they do not know the true God, and therefore they are but a shadow of obedience, and are hypocrisie, which God most seuerely condemneth. *Isai.* 29.13. *Because this people come neere vnto me with their mouth, and honour me with their lips, but haue remoued their heart far from me, J wil again doe a marueilous work in this people.* Roman. 14. *Whatsoeuer is not of faith is sinne.* Moreouer by the these rules it is manifest, that *true obedience cannot be begunne but by faith, through the knowledge of the Mediatour and the gift of the holie Ghost.* Acts. 15. *Purifieng their harts by faith.* Galat 2. *In that that I nowe liue in the flesh, I liue by faith in the Sonne of God.* For God is not truely knowen or loued without faith in Christ. *Joh.* 5. *He that honoureth not the Sonne, honoureth not the Father, which hath sent him.* Againe, by these rules it is declared, that *our obedience in this life, seeing it is but begunne onelie, cannot please God, but through & for the satisfaction of Christ imputed vnto vs.* Eph. 1. *He hath freelie made vs accepted in his beloued.* Lastly, by them it is manifest, that *in true conuersion obedience is begunne according to al the commaundementes.* For who truly loueth god, he submitteth himselfe without exception to al his commandements. 1. *Joh.* 3.9. *He that is born of God sinneth not.*\n\n4 *That wee maie iudge aright of the meaning of euerie commaundement, or Law, we must aboue al thinges consider the drift or end thereof.* For the end of the Law sheweth the meaning thereof: and by the end we shall iudge aright and easilie of the meanes. This rule also is of force in humane Lawes. But we are to vnderstand it of the next and neerest end of the Law. For not those thinges which are necessarie to the attaining of such endes as are remoued and a far off, but those which are necessary to the attaining of the neerest and subordinate ends, are to be comprised in the sentence and prescript of one Law, which except it be obserued, the sentence and substance of al, or many Laws, wil be brought al into one. The furthest end, and therefore the end of the whole Law, is the worshippe of god: It requireth therefore the whole obedience of the Law. The end of the second table, is the preseruation of the society of mankinde: this requireth al the duties of the second table. The end of the fift commaundement is, the preseruation of ciuill order; it compriseth therefore the duties of superiors towards inferiors, and of inferiors towards superiours: because without these ciuil order cannot be preserued.\n\n5 *The same vertue is often in a diuerse respect commaunded in diuerse commandementes,* that is, the same vertue is required for the performing of obedience vnto many commandementes. This wee are to know, least we in vaine trouble and vex our selues in distinguishing and placing the vertues: As fortitude, is a vertue both of the sixt and fift commaundement; because it is required in a Magistrate who is to take vpon him the defence of others.\n\n6 *The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue, and contrariwise, in a negatiue hee comprehendeth the affirmatiue:* that is, in the commanding of vertues, the forbidding of the contrary vices is conteined; and so contrariwise.\n\n7 *We must take heede that we restraine not the commandementes too much, and take them too streitlie.* For they are so to be taken and vnderstoode, as that in the generall all the specials be conteined: and in the chiefe special the next allied specials: and in the effect the causes; and in one of the correlatiues the other also. So when chastity is commaunded, temperancy is also commaunded, without which this effect is not. When subiection, which is the one relatiue, is commaunded, Magistracie also, which is his correlatiue, is commanded.\n\n8 *The obedience or commaundementes of the second table yeeld vnto the obedience or commandements of the first table.* Obiection. *But the second commandement is like vnto the first.* Ans. *Jt is like* 1. *as concerning the kind of Moral worship.* 2. *As concerning the kinde of punishment,* to wit, euerlasting punishment, whereunto they are subiect who breake the second, as well as they who break the first, 1. *Joh.* 3. Lastly, they are like *as concerning their coherence and connexion,* because neither can bee kept without other. For God is not loued, except our neighbour be loued; neither is our neighbour trulie loued, except God be loued; 1. *Joh.* 4. Hence also aunswere may be made to this obiection: *The second table must yeelde vnto the first: Therefore ceremonies which are duties of the first table, must be preferred before the duties of loue and charitie towardes our neighbour;* For the second table yeeldeth vnto the first in moral duties, not in ceremonial. If therefore the necessitie and safety of our neighbour require the omitting of a ceremony, the ceremonie is rather to be omitted, than the safetie of our neighbour to bee neglected. *Hosea* 6. *Matth.* 9. *I wil haue mercie, and not sacrifice.* Mat. 15.4. *God hath commanded saieng, Honour thy Father and Mother: and hee that curseth Father or Mother, let him die the death: But yee saie, whosoeuer shall saie to Father or Mother, By the gift that is offered by mee, thou maiest haue profite, Though he honour not his Father, or his Mother, shal be free: Thus haue yee made the commaundement of God of no autority by your tradition.* Offeringes and sacrifices were commanded by God: but if they be don with the neglect of the necessities of our parents & kinred, Christ saith that they are not an obseruing, but a breach of Gods commaundement. So is that which Dauid did, commended by Christ, *who did rather eate the shew-bread against the ceremonial Law, than endanger the safetie of himselfe and his, by famine, against the Moral law.* Wherefore this rule is also necessarie for the right vnderstanding of the Law.\n\n### CERTAINE CONCLVSIONS OF THE DECALOGVE\n\n*1* THE first table commandeth the duties towards God. The second commaundeth the dueties towardes man: But yet so notwithstanding, as that the first is immediatelie, this mediatelie referred vnto God.\n\n*2.* The first commaundement, when as it commaundeth vs to holde and repute the onelie true God, and GOD that is manifested in the Church, for our GOD, comprehendeth chieflie the inward worship of god, which consisteth in the mind, wil, and heart.\n\n*3* The chiefe partes or points of this woorshippe are, the true knowledge of god, faith, hope, loue of god, feare of god, humility & lowlinesse in the sight of god, and patience.\n\n*4* God may be knowen of reasonable creatures, so far forth as he will manifest himselfe vnto euerie one.\n\n*5* The knowledge of god is either simplie and absolutelie perfect, whereby god onelie knoweth himselfe, thas is, the Eternal father, sonne, and holie ghost know themselues in seueral and each other mutuallie, and vnderstand wholie and most perfectlie their owne infinite essence, and the manner of each persons existing and beeing. For vnto the perfect knowledge of an infinite thing, none but an infinite vnderstanding can attoine. Or there is a knowledge of god belonging vnto reasonable creatures, whereby Angels and men know indeed the whole and entire nature and Maiestie of god as being most simple, but they knowe it not wholie; that is, they so farre onelie vnderstand it, as he reueileth it vnto them.\n\n*6* That knowledge of god which is in creatures, if it be cōpared with that whereby god vnderstandeth and knoweth himselfe, is to bee accounted vnperfect. But if the degrees thereof in it selfe bee considered, it is also either perfect or vnperfect, yet not simplie, but in comparison, that is, in respect of the inferiour and superiour degree. The perfect knowledge of god in creatures is that, whereby Angels and men in the celestial life know god by a most cleare and bright beholding of the minde, so much as sufficeth for the conformitie of the reasonable creature with god. The vnperfect is that, whereby men in this life know god not so much as they could at first by the benefite of their creation, and therefore were notwithstanding bound vnto it still by gods commandement.\n\n*7* The vnperfect knowledge of god which men haue in this life is of two sorts: One Christian or Theological; the other Philosophicall. That is receiued from the doctrine of the Prophets and Apostles. This, from the principles and generall rules naturallie knowen vnto men, and from the beholding of the woorkes of god in the nature of things.\n\n*8* The Christian knowledge of god is also of two sorts: the one spiritual or true, liuelie, effectual, sauing: the other Literal. The spiritual, is that knowledge of god and his will which is kindled by the holie ghost in our mindes according to the woorde and by the word, woorking in the will and heart an inclination and desire more and more to knowe and doe those things, which god commaundeth so to be done. The Literal, is that knowledge of god, which either hath beene in men from the creation, or is wrought in their mindes of the holie ghost by the word, which hath not accompanieng it an endeuour and desire of framing and conforming themselues vnto the commaundements.\n\n*9* Both the spirituall and literall knowledge, are also immediate, or mediate. Immediate, which is wrought by the instinct of the holy Ghost without ordinarie meanes. Mediate, which is wrought of the holy ghost by the voice of heauenly doctrine, heard, read, & meditated.\n\n*10* The ordinary meanes to knowe God, & which is prescribed vnto vs by God himselfe, is by the study & meditation of heauenly doctrine. Wherefore we must striue this way vnto the knowledge of God, neither require or looke for from god any extraordinary and immediate illumination, except he of himselfe offer it, and confirme it also vnto vs by certaine and euident testimonies.\n\n*11* Now albeit so much as god would haue knowen of himselfe vnto vs in this life he hath sufficiently declared in his woorde: yet notwithstanding those natural testimonies of god are not superfluous, because they conuince and reprooue the impiety of the reprobate, and confirme the godlinesse of the Elect & chosen, and therefore are by God himselfe often commended in Scripture, and are of vs to be considered.\n\n*12* But yet concerning them this we must holde and know; that they are true indeede, and agreeing with gods woorde, but not sufficing for the true knowledge of god.\n\n*13* Moreouer, although naturall testimonies teach nothing that is false of god, yet men, except the light of gods woorde come thereto, gather and conceiue out of them naught else but false and erronious opinions concerning god: both because these testimonies shew not so much, as is deliuered in the word, and also because euen those thinges which may bee perceiued and vnderstood by naturall iudgement, men notwithstanding, by reason of that blindnesse and corruption which is engendred in them, take and interpret amisse, and diuerslie depraue and corrupt.\n\n*14* Wherefore in the first commaundement of the Decalogue the ignorance of those thinges is forbidden and condemned, which god hath proposed vnto the Church, to be knowen of vs concerning him in his woorde and in his woorkes both of our creation and redemption. Likewise all errours are condemned of such as imagin, either that there is no god, as the Epicures; or mo gods, as the Ethniches, Manichees, and those that praie vnto Angels, dead men, and other creatures: and the vanitie of superstitious men which put their trust in other creatures or thinges diuerse from him who hath manifested himselfe in the church, as Iewes, Mahumetistes, Sabellius, Samosatenus, Arrius, Pneumato machists, and such like, who acknowledge not god to be the eternall Father with the Sonne and holie ghost coeternall.\n\n*Now are wee to speake of the sentence and meaning of the Decalogue in speciall, that is, of the meaning of euery particular commaundement.*\n\n[^1]: Pag. 264.\n[^2]: Exod. 20.17.\n[^3]: Deut. 5.21."},{"number":186,"title":"THE FIRST COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[94,95],"paragraphs":[],"clauses":[],"items":[],"text":"I *AM Jehoua, (the Lord) thy god, which haue brought thee out of the land of Aegypt, out of the house of bondage. Thou shalt haue no other gods before me.*\n\nThis commandement hath two parts: a preface and a commandement. The preface goeth before being comprehended in these words, *I am Jehouah the Lord thy god, which haue brought thee out of the land of Aegypt, out of the house of bondage.* This preface belongeth vnto the whole Decalogue: because it describeth and discerneth God the Lawe-giuer from all creatures, Law-giuers, and false gods; and farder, it conteineth three seuerall reasons, why the obedience both of this first commaundement, and of the rest which followe is to be perfourmed vnto God. First, *he saith that he is Jehouah,* whereby he distinguisheth himselfe the true god from all creatures, that he may shew himselfe to haue the chiefe right of ruling. *I am Jehouah;* That is, I, whom thou hearest speaking, & giuing this Law vnto thee, am the true God, who is and existeth from himselfe and by himselfe, & giueth vnto other things their being, Creator of al things, eternall, omnipotent, author and preseruer of all that are good. Therefore obay me. Secondly he saith, *that he is the god of his people,* that through the promise of his bountifulnesse he might allure vs to obay him. *God verilie is the God of all creatures,* as touching both the creating, and preseruing, and the gouerning of them al; *but he is the God of his Church,* by the participation and manifestation of himselfe. God then is our God, when we acknowledge him to be such, as he hath manifested himselfe in his word: namely, who emploieth his omnipotency, iustice, wisdome, and mercy vnto our saluation; or, who tendereth vs with an especiall & peculiar fauour in his Son. For God is saide to be their god, whom he loueth & fauoureth aboue al others.[^1] Whereupon also the Prophet Dauid affirmeth *that nation to bee blessed, whose God is the Lord: euen the people that hee hath chosen for his inheritance.* Thirdly, he saith, *Which haue brought thee out of the land of Aegypt:* as if he should say, I am hee, who haue manifested my selfe vnto thee, and bestowed all these blessings vpon thee. This he addeth, that by the mentioning of his late and notable benefit he might declare vnto them and admonish them that they were bound therfore to shew thankfulnesse and obedience vnto him. This also belongeth vnto vs, because it dooth figuratiuelie comprehend & implie all the deliueraunces of the church, by the mentioning of so famous and noble a benefit. And further also, this was a type of our woonderful deliuerance atchieued by Christ. Nowe when hee saith, *that hee Jehoua is this god and deliuerer of the Church,* he opposeth himselfe both to all creatures & to Idols, challenging all diuine honour & obedience vnto himselfe alone: according to the exposition hereof deliuered, *Deut.* 6. *Jsa.* 43. and in other places. Wherefore it followeth, not only that this Iehoua is to be worshipped, but that he alone is to be worshipped & to be accounted for our God.\n\nNext enseweth the commaundement, *Thou shalt haue none other Gods before me.* The end of this commaundement is the inward or internal woorship of God, that is, that due honour may bee giuen vnto God in the minde, will, and heart of man. Moreouer this commaundement is in such wise a negatiue and denieth others, as that it conteineth also an affirmation. *Thou shalt haue none other gods. Therefore thou shalt haue me, that Jehoua, which haue manifested my selfe in my Church thy god alone. Now to haue god is,* 1. *To know and acknowledge God, namelie, that there is a god; that he is one god; that hee is such, a god as hee hath manifested himselfe, first in himselfe, and then towardes vs.* 2. *To trust in god onelie.* 3. *With great humilitie and patience to subiect and submit our selues vnto god.* 4. *To expect and looke for all good thinges from god onelie.* 5. *To loue god.* 6. *To reuerence and worship god.*\n\n*Thou shalt then haue none other gods,* that is, besides me the onely true god: And thou shalt not haue them before mee, that is, in my sight; & therefore neither shalt thou haue straunge gods in the closet of thy heart, which is not close or hidden in my sight, but lieth wholy open, & is altogether manifest vnto me, the searcher of the hearts & reines.\n\nThe most ready and easie way of explicating each commaundement, is to distribute the obedience of euery commandemēt into his vertues as parts, adioining afterwards those vices, which are opposite vnto the same vertues. Here then in the first commandement are signified seuen vertues; *The knowledge of god, Faith, Humilitie, Patience, Hope, the loue of god, the feare of god.* These vertues, as beeing the partes of the obedience of the first commaundement, wee will brieflie and in few wordes vnfolde and declare.\n\n1 *The knowledge of god,* is, so to iudge of God, as hee hath manifested himselfe in his worde and workes, and to bee mooued and stirred vp by that knowledge to a confidence, loue, feare, and woorship of the true God. *Rom.* 10.14. *How shall they beleeue in him, of whom they haue not heard?* Ioh. 17.3. *This is life eternal, that they know thee to be the onelie verie god, and whom thou hast sent, Jesus Christ.*\n\n2 *Faith* is a sure and certaine persuasion, whereby wee assent vnto euerie woorde of God deliuered vnto vs, and whereby we are resolued that the promise of the free mercy of God for Christes sake dooth belong vnto vs, and further also it is a confidence receiuing this benefite of God and resting therein, being kindled of the hole ghost by the word in our mindes, will, and hearts, and working in them a reioicing in God, inuocation and praying vnto God, and obedience according to all his commaundements. 2. *Chron.* 20.20. *Put your trust in the Lord your god, and ye shallbe assured.*\n\n3 *Humilitie* is, to acknowledge all those good thinges, which are in vs & are doone by vs, not to come from any worthines or abilitie of our owne, but from the free goodnes of god: & so by the acknowledging of gods diuine Maiestie & our infirmitie & vnworthines, to subiect & submit our selues vnto god, to giue the glorie of all good thinges, which are in vs, to him alone, truely to feare god, & to acknowledge & bewaile our owne defects & vices, not to couet any higher place or condition, neither trusting in our owne gifts, but in the helpe and assistance of God, to hold our selues contented with our owne vocation and calling, not to despise others in comparison of our selues, neither to let or hinder them in the discharging of their duety, but to acknowledge that others also are and may bee made profitable instruments of god, and therefore to giue place and honour vnto them; not to attribute vnto our selues thinges aboue our force and power, not to affect an excellencie aboue others: but to bee well contented with those gifts which God hath giuen vs, and to employ all our gifts & studies to the glorie of God, & the safetie of our neighbours, euen those which are of the baser and vnwoorthier sort; neither at anie time to murmour against GOD, if wee faile of our hope, or if wee bee despised, but in all things to ascribe the praise of wisdome & iustice vnto God. 1. *Cor* 4.6. *These thinges I haue figuratiuelie applied vnto mine owne selfe, and Apollos, for your sakes, that yee might learne by vs, that no man presume aboue that which is written, that one swell not against another for anie mans cause. For who separateth thee? And what hast thou that thou hast not receiued?* 1. Pet. 5.5. *God resisteth the proud, and giueth grace to the humble. Humble your selues therefore vnder the mightie hand of god, that he may exalt you in due time.* Matth. 18.4. *Whosoeuer shal humble himselfe as this litle child, the same is the greatest in the kingdome of heauen.* Phil. 2.3. *Doe nothing through contention, or vaine glorie, but in meekenesse of minde euerie man esteeme other better than himselfe.*\n\n4 *Patience* is the knowledge & agnising of Gods Maiestie, wisedome, iustice, & goodnesse, resoluing through a confidence in gods promises, and so in hope of gods assistance & deliuering, to obey god in suffering those euils, & aduersities, which he sendeth on vs, & willeth vs to suffer, neither in respect of the griefe which they bring to murmur against God, or to doe any thing against his commandements, but in our dolor & griefe to retaine still the confidence and hope of gods assistaunce, and to aske deliueraunce of him, and by this knowledge and ful persuasion of Gods will to mitigate and assuage our griefe and paines. *Humilitie* and *Patience* belong vnto the first commaundement, not onely because they are partes of that internall obedience, which god requireth immediately to be performed vnto him: but also, because they follow and accompany the true knowledge, confidence, loue and fear of god, as necessarie effects of the same.\n\n5 *Hope* is a sure and certaine expectation of euerlasting life freelie to be giuen for Christes sake, and of a mitigation or assuagement of present euils, and of a deliueraunce from the same euils of this life, and lastly an expecting and looking for al blessinges necessarie vnto saluation, according to the counsell and will of God. Now hope springeth from faith: Because he that is certain of the present wil of God towardes him, hath also certaine and assured promises of the time to come, *For God is not changed; and the giftes and calling of God are without repentance.* Moreouer Faith and Hope differ in these considerations. *Faith embraceth the present benefites of god, and his wil towardes vs. Hope embraceth the effectes and fruites which are to come of this present and perpetual wil of god.*[^2] *Faith is that which maketh those things to be which are hoped for, and which sheweth those thinges, which are not seen. Hope that is seene is not hope: for how can a man hope for that which he seeth?*\n\n6 *The loue of god,* is to acknowledge God to bee exceeding good, and exceeding bountifull and mercifull not only in himselfe, but also in vs and towards vs, and that therefore he dooth employ his power, wisedome, iustice, mercy, goodnes to our saluation: & so through the acknowledging of this his infinit goodnes towards vs to loue God, as that we more couet and desire our conioyning and conformity with him, and the execution of his will, than all other things whatsoeuer; and further had rather leaue and relinquish all thinges, than be bereaued of his communion and fellowship, or offend him in any thing: and are ready to part with all other thinges which wee loue for his sake: & nothing is more cared for of vs, than how we maie doe thinges acceptable and gratefull vnto him.\n\n7 *The feare of God,* is, to acknowledge the infinit anger of God towards sinne, his great power to punish sinne, his wisedome and iustice, and that right and dominion which he hath ouer al creatures, and of the contrary, to acknowledge our owne corruption and infirmity: and therefore to submit our selues to god according to all his commaundementes, and to account for the greatest euil, our offending of God and estranging from him, and in respect thereof highly to hate and detest al sinne, and to bee ready rather to suffer al other euils whatsoeuer, than that we will offend god in any thing. *Leuit.* 14 19. *Thou shalt fear the Lord thy god, because J am the Lord.* Ier. 10.7. *Who would not fear thee O King of natiōs? For to thee appertaineth the dominion; for among al the wise men of the Gentiles, and in all their kingdomes there is none like thee.*\n\nThe feare and loue of god differ. For *the loue of god ariseth from a knowledge of gods goodnesse: The fear of god ariseth from a knowledge of gods iustice, and of his power to punish sinnes, and of that right which he hath ouer al creatures.* Againe, *Loue pursueth good, to wit, god and our coniunction with him:* wherefore the loue of god is, not to abide to be bereaued of god, who is the chiefe good. *But fear flieth euill, to wit, the displeasure and wrath of god, and our separation from him.* Wherefore also the fear of god is, to beware that we offend not god. Moreouer the fear of god which was in the nature of man vncorrupt, differeth from that, which is now in the regenerate in this life, and which is in the blessed Angels and Saintes in the celestial life. *The feare of god which is in the blessed in euerlasting life,* is a high detestation of sinne and punishmentes, without griefe, because neither anie sinne is in them, or any punishment of sin, and they are assured that they shall neuer sinne or be punished. *Jsa.* 25.8. *Hee wil destroie death for euer, and the Lord God wil wipe awaie the tears from al faces. The feare of god, which is in the regenerate in this life,* is an acknowledging of sinne and the wrath of god, & an earnest griefe for the sinnes committed, for the offending of god, and for those calamities which by reason of sinnes both we and others susteine, and a feare of future sins and punishments, and an earnest desire of flying and shunning these euils by reason of the knowledge of that mercy which is shewed vnto vs through Christ. *Matth.* 10.28. *Feare yee not them which kil the bodie, but are not able to kil the soule: but rather feare him, which is able to destroie both soule, and bodie in hell.* Luk. 23.40. *Fearest thou not god, seeing that thou art in the same condemnation?* This *feare* is commonly called *Sonne-like* feare, because it is such as Sonnes beare towardes their parents, who are sorrie for the anger and displeasure of their father, and yet notwithstanding are alwaies persuaded of the loue and mind of their father towardes them; & therefore they loue him, and for this loue of him whom they haue offended, they are the more grieuouslie sorry. So is it saide of Peter, *Matth.* 26 75. *So he went out and wept bitterly.* This Sonne-like fear differeth from a seruile or slauish fear: because *this son-like feare ariseth from a confidence and loue of god,* and therfore principallie it shunneth the displeasing and offending of God, and is certaine of euerlasting life. *Seruile feare ariseth from a knowledge, and an accusing of sinne, and from a feeling of gods iudgement and anger against sinne,* and is a shunning and hatred of God, and punishment, not of sinne, and is so much the greater, how much the more certaine expectation there is of euerlasting damnation, and howe much the greater despaire there is of the grace and mercy of God. This feare of God is in diuels, and in the wicked, and is that beginning of euerlasting death, which the wicked feele in this life. *Gen.* 3.10. *J heard thy voice in the garden, and was afraide.* Iames, 2. *The Diuels beleeue and tremble.* Isai. 57. *There is no peace vnto the wicked.* Wherefore seeing it is an hatred and shunning, not of sinne, but of God, and is repugnant to the faith and loue of God, it is not commanded, but forbiddden in this commaundement. 1 *John.* 4.18. *There is no feare in loue, but perfect loue casteth out feare: for fear hath painfulnesse: and he that feareth is not perfect in loue.* Now, because in the Saintes, in this life, neither faith nor loue are perfect, but are often shaken with many tentations and doubts, therefore, albeit this Sonne-like feare is begunne in them, yet is it neuer in that puritie, but that some seruile feare is mingled with it. Examples hereof are rise and frequent in the Psalmes, and in the booke of Iob. *Psalm.* 32.3. *When J held my tongue my bones consumed, when J roared al the daie.* Psalm. 38.4. *Mine iniquities are gone ouer mine head, and as a weightie burden they are too heauie for mee: Mine heart panteth: my strength faileth me.* Iob. 13.24. *Wherefore hidest thou thy face, and takest me for thine enimy?*\n\nWe are further hereto obserue, that oftentimes in scripture *the loue of god and the fear of god is taken for the whole worship of god,* or for the generall obedience, according to all Gods commaundementes: As *Prou.* 1.7. *The feare of the Lord is the beginning of wisedome.* 1. Timot. 1.5. *The ende of the commaundement is loue out of a pure heart, and of a good conscience, and of faith vnfeigned.* 1. Iohn. 5.2. *In this wee know that wee loue the childen of god, when we loue god and keep his commandments.* The reason heereof is, because the knowledge of God, the feare and loue of God, and faith, are causes of our whole obedience, and they who truly loue and feare God, wil not offend him in any thing, but endeuor to do al thinges pleasing vnto him and acceptable.\n\n## The vices, which are opposite or contrary to the vertues of this first commaundement\n\n*Not to haue the true god, is either to haue no god, or to haue moe gods, or another than the knowen god, or not to acknowledge god to bee such vnto vs as he is manifested:* Likewise, *not to trust in god, not to subiect and submit our selues vnto God in true humilitie and patience, not to hope for all good thinges from him alone, not to loue, and feare him.* The parts of this impietie are those vices, which are contrarie vnto those vertues which were before recited.\n\n*Vnto the knowledge of God* is repugnaunt, 1. *The ignorance or not knowing of the true God, and his will,* which is, not to know those things of God, or to doubt of them, which we ought to know by the benefit of our creation & by his manifestations. This ignorance is either naturall or engendred in men, which is, of those things which we are ignorāt of, or cannot vnderstand thorough the corruption of our nature: or else it is a purposed or endeuoured ignoraunce, which is of those thinges that our conscience telleth vs must bee inquired after, neither yet doe wee inquire after them with an earnest desire, namely with a desire of learning them, & of obeying God. Of this ignorance it is said, *Psal.* 14.2. *There is none that doth vnderstand, and seeke God.*\n\n2 *Errors conceiued, or false imaginations & opinions of him:* as when some imagine there is no God, some faigne that there are moe Gods; or if they professe it not in words, yet indeed they make Gods, while they ascribe those things to creatures which are proper to God only: as they who make their praiers vnto Angels, and to men departed. For praier and inuocation attributeth vnto him who is inuocated, infinite wisdome and power. Wherefore Paul saith, that they who pray vnto creatures,[^3] *Turne the glorie of the vncorruptible god to the similitude of the image of a corruptible man, & of birds, and of foure-footed beasts,*[^4] *and of creeping things.* So neither will the Angel suffer Iohn to worship him, and addeth this reason; *J am thy fellow seruaunt, and one of thy brethren, which haue the testimonie of Jesus: worship God.* In like manner also *they imagine false opinions of God, who knowe God to bee but one, but knowe not the true god, as Mahumets Sectaries. And so they also, who know that one and true God, but neglect him, and are not moued to worship him, to trust in him, & to loue him.* For the knowledge of good doctrine doth not suffice alone; because, then the Diuel also should haue this vertue: but there must also accompany it an inward motion of the minde to embrace and follow the same.\n\n3 *Magike, Sorcery & Witchcraft,* which is most repugnaunt and contrary to the knowledge of God. *For it is a league, or couenant with the Diuel the enimy of God, with certain woordes or ceremonies adioined, that they doing and saieng this or that, shal receiue thinges promised of the Diuell, and such thinges which are to be asked and receiued of god alone: as, that by his aide and assistaunce they shal know, or woorke things not necessarie tending either to the fulfilling of their euil lusts, or to ostentation, or to the commodities of this life.* Now in these ceremonies and wordes, which they vse, there is no efficacy or force, but the Diuel himselfe accomplisheth those things, which he hath promised, to this end, that they may reuoult from God to the Diuel. *Magus,* (as also *Magia,* that is, Magike) is a Persian word signifieng a Philosopher or a teacher. But men perceiuing their owne ignoraunce sought for the Diuels help,[^5] & so the names grue infamous. Now, as Magicians, so they also are condemned by this commaundement, whosoeuer vse the help of Magicians. Vnto Magike belong enchauntments, which are the vsing of certaine woords or ceremonies, according to a couenaunt before entered with the Diuel, which being doone and spoken, the Diuell should perform that, which the enchanters request.\n\n4 *Superstition,* which is to attribute such effectes to certaine things or obseruations of gestures or woordes, as depend not ether on natural, or moral reason, or on the word of God, and either doe not at all follow and fall out, or are wrought by the Diuels, and other causes, than those wherby they were thought to haue bin done. Vnder this vice of superstition are comprehended *South-saieng,*[^6] *obseruations of dreames, diuinations, signes, and predictions or foretellings of Wyzardes,* all which are by expresse wordes condemned in the Scriptures.\n\n5 *Al trust and confidence, which is reposed in creatures.* For this is manifestly repugnant to the true knowledge of one god; & to faith, & hope. For trust and confidence is an honour due vnto god alone, which who so translateth vnto creatures, dooth in very deede imagine moe gods. Wherefore god in his word doth vtterly condemne those,[^7] *who repose trust and confidence in things created, as in men. And also hee condemneth those which put their trust in their owne workes, and in riches:* which al couetous men do; and so vnder the name of this vice is couetousnes also comprehended.\n\n6 *Jdolatrie,* which is most of all repugnaunt vnto the true knowledge of god, and to faith. *Now there are two kinds of Jdolatrie.* 1. *When another is woorshipped, than that one true God.* This kinde of Idolatrie doth properly belong vnto the first commandement. 2. *When albeit the true God is worshipped, yet neuerthelesse he is worshipped after another manner, than God himselfe hath in the second commaundement, and also commonlie in his word prescribed, either by internal worship, or by external worship, or external rites and ceremonies.* This other kind of Idolatrie is forbidden in the second commaundement.\n\n7 *The contempt of God;* which is to know those thinges of God which are true, but not to bee moued thereby to loue him.\n\n*Vnto faith are repugnaunt,* of one side which offendeth in the defect of faith, 1. *Vnbeliefe,* which assenteth to such doctrine as is heard & known concerning God. 2. *Doutfulnes,* which neither assenteth stedfastly to the doctrine of God, neither dooth altogether gainsay it, but beeing floting and wauering, hath a weake inclination nowe to one part, and now to another. 3. *Distrust,* which applieth not vnto it selfe the knowledge which it hath of God and his promises, and doth through feare of Gods forsaking vs surcease the dooing of that it should doe. 4. *A dissembling or hypocritical faith.* 5. *Temporarie faith, or a reuolting from faith:* which is, to yeeld an assent to the doctrine of the Church, and to reioice in the knowledge thereof, and to embrace it for a season, but without any applying or full persuasion of the promise of Gods grace, and without regeneration; and therefore to be ouercome through temptations, or other causes, and so to cast away againe that assent and profession of godlines. *Mat.* 13.20. *He that receiued seed in the stonie ground is he which heareth the woorde, and incontinentlie with ioy receiueth it: Yet hath he no roote in himselfe, and dureth but a season: for as soone as tribulation or persecution commeth because of the word, by and by hee is offended.* Acts. 8. *Simon also beleeued and was baptized.* Heb. 6.4. *Jt is impossible, that they which were once lightened, & and haue tasted of the heauenlie gift &c.*\n\nNowe amongest those which are repugnaunt vnto faith of the other side, which offendeth in the excesse, are, 1. *Tempting of God,* which is through an vnbeliefe, or distrust, or contempt of God, and a trust or loue of our owne wisedome, iustice, or power, and glorie, to depart from gods woord or order, and so to make trial of gods truth or power, and stubbornly, and proudly to prouoke god vnto anger. *Deut.* 6 *Mat* 4. *Thou shalt not tempt the Lord thy god.* Exod. 17.2. *Moses saide vnto them, why contend yee with me? Wherefore doe ye tempt the Lord?* 1. Cor. 10.22. *Do we prouoke the Lord to anger?* 2. *Carnal securitie,* which is, to liue without thinking of god and his will, or of our owne infirmitie, and daungers, and without acknowledging or bewailing of our sinnes, and without the feare of god, and yet to promise vnto our selues an indemnitie from the anger of god and from punishment without faith or repentance. This is often, and most grieuously accused in the scripture. *Mat.* 24. Christ speaketh of that securitie and carelesnes which shal bee at his second comming. *Psalm.* 36. *Wickednes saith vnto the wicked man, euen in mine heart, that there is no feare of god before his eies.* For hee flattereth himselfe in his owne eies. *Psal.* 94.7. *They saie, the Lord shall not see; neither wil the god of Jacob regarde it.* But this carnal securitie differeth from spiritual securitie, because the carnal persisteth in sinnes and feareth not the anger of god and punishment; because either it knoweth not mans weakenes and sinne, and gods wrath, or contemneth it: But *the spiritual securitie,* is a faith and hope, which being ioined with true repentance, without sinne and in feare of gods chastisements, doth not yet fear gods forsaking, because it is assured of gods vnchāgeable fauour towardes it. Whereof it is spoken, *Rom.* 8.31. *Jf god be on our side, who can be against vs?*\n\n*Vnto Humilitie* is opposed, in the extremitie of excesse, *Pride,* or arrogancie, which is, to ascribe his giftes not to god, but to his owne worthines or abilitie, and therefore to stand in admiration of himselfe, and his gifts, not truely to feare god, neither to acknowledge and bewaile his defects, and so further to be aspiring to higher place and calling, & standing not vpon god, but vpon his owne giftes, to attribute also to himselfe those thinges which hee hath not, to attempt thinges aboue his power, and not belonging vnto his calling; to contemne and debase others in respect of himselfe, to beleeue none, but to couet to excel, and be eminent aboue others, to referre his gifts and counsels principallie to his owne glorie, to be angrie with god and men, to fret and sume against god, when his desires and counsels are hindered, and also to accuse God of errour and vniustice, if Gods counsels agree not with the iudgements and affections of men.\n\n*Vnto humility* is opposed, in the extremity of defect, *A faigned modestie or humility,* which is a double pride; and it is, to hunt after the praise and commendation of humility by denying of those thinges outwardly which yet a man dooth in his minde attribute vnto himselfe, either truely, or falsly, and by refusing of those thinges, which he most of all desireth, and couertly laboreth to compasse.\n\n*Vnto patience,* in the extremity of defect, *impatience* is contrary, which is through the not knowing, and distrust of Gods wisedome, prouidence, iustice, and goodnes, not to bee willing to obey God in suffering such aduersitie, as he willeth vs to suffer, and through griefe to fret against God, or to do somewhat against his commandement, neither to desire or expect from god any help & deliuerance, neither by the knowledge and trust or perswasion of gods will to moderate the griefe, but to yeeld vnto it, and being broken therewith to be driuen and solicited vnto despaire.\n\n*Vnto Patience,* in the excesse, *Temeritie,* or rashenesse is opposed which is through foolishnesse not knowing, or not considering the dangers, or his owne calling, or the will of God, or else through a confidence in himself, to aduenture dangers without any neede or necessity. *He that loueth danger shall perish therein.*\n\n*Vnto hope* is opposed, 1 *Despaire,* which is to esteeme his sinnes to be greater than the merite of the Sonne of God, and to refuse the mercy of God offered in his Sonne the Mediatour: and therefore not to looke for those blessings which are promised vnto the godly, but to bee tormented with an horrible sense and feeling of gods wrath, and with a feare of being hereafter cast away into euerlasting pains, and to stand in horrour of God, and to hate him as beeing cruell, & a tyrant. 2. *A doubting of the blessings to come,* which are expressed in the woorde, as of euerlasting life, and of finall perseuerance. These two vices are contrary to hope, in the defect. But the doubting of the present blessings of God, is contrary vnto faith. 3 *Vnto hope* also, as before vnto faith, *is Carnall security* opposed.\n\n*Vnto the loue of God are repugnant,* 1 *The casting awaie of gods loue,* or, *the contempt and hatred of God,* which is through the alienation of our nature from God and Gods iustice, and by reason of an inclination thereof to sinne, therefore to flee and shunne God accusing and punishng sin. 2 *Inordinate loue of himselfe and of other creatures, which is,* to preferre his lustes or pleasures, or life, or glory, or any other thing before God, and his wil, and glory, and to be willing rather to neglect and offend him, than to part from those thinges, which wee loue. 3 *A fained loue of God,* whereby also wee may heere offend. But heere we cannot offend in the excesse; because we neuer loue God so much as we should.\n\n*Vnto the feare of God* are repugnant, 1 In the defect *Prophanenes* Carnal security, Not to fear God. 2 In the excesse, *Seruile feare,* which is to shun punishment without faith, & without a desire of chaunging & amending his life, with a despair & shunning of God, & with a separation from him.\n\nHeere is to be noted and obserued, that oftentimes the same vices are opposed to sundry & diuers vertues. So *vnto faith, hope, and the feare of God, is opposed carnall securitie;* vnto hope, patience; & to the loue, & fear of God is opposed despaire. The same may be seen also in the vertues & vices of other commandements: & in like maner also in this commandement, vnto faith, hope, the loue of God, humility, & patiēce, is opposed *the Tempting of god,* which was before numbred among the particular vices opposite vnto faith.\n\n[^1]: Psal. 33.12.\n[^2]: Heb. 11.1.\n[^3]: Rom. 1.23.\n[^4]: Apoc. 19.10.\n[^5]: Leuit 20 6. Deut. 18.10.\n[^6]: Leuit. 19.26. Isay. 44.25. & 47 13.\n[^7]: Psal. 46.2. Ier 17 5. Mat. 6.24. Eph. 5 5."},{"number":187,"title":"THE SECOND COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[96,97,98],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt make to thee no grauen Jmage, nor the likenesse of anie thing that is in heauen aboue, or in the earth beneath, or in the water vnder the earth. Thou shalt not bowe downe to them, nor woorship them. For I the Lord thy God, am a mightie and ielous God, & visit the sins of the Fathers vpon the children vnto the third & fourth generation of them that hate mee, and shewe mercie vnto thousands in them that loue mee & keepe, my commaundements.*\n\nTwo things are heere contained, *a Commaundement, and an Exhortation to obedience.* The Exhortation which is annexed vnto the commaundement, consisteth of fiue properties of God, which ought to stir vs vp to obay GOD. 1 *He calleth himselfe our God.,* that is, our maker and Sauior, and the author of all good things. Heereby then he aduertiseth vs what execrable vnthankefulnesse it is, to reuolt from the true worshiping of him vnto Idolatrie. 2 He calleth himselfe a *mightie God,* that is, who is mighty in power as well to punish the obstinate, as to reward the obedient. 3 He termeth himselfe *a ielous God,* that is a most sharp defender of his owne honour; woonderfully displeased with such as reuolt from him, or violate and impaire his honour and worship. Now seeing ielousie or indignation conceiued for any iniury, or dishonesty, ariseth from his loue which is hurt, God dooth hereby withall signifie that hee doth ardently and entirely loue those who are his. 4 *Hee calleth himselfe a god, which visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate him.* Whereby he exaggerateth or encreaseth the grieuousnesse of his anger and their punishments, when he threatneth also and denounceth vnto the children, and to the childrens children, and to the childrens childrens children of his enimies, euen to the fourth degree and discent, to take vengeaunce on the sinnes of their auncestours in them, if namely they also partake with the sinnes of their ancestours.\n\nBut to this cōmination or denouncement the saying of Ezechiel, cap. 18. seemeth to be repugnaunt. *The soule that sinneth, it shal die. The Sonne shal not beare the iniquitie of the Father, neither shall the Father bear the iniquitie of the Sonne.* But in the same place is added a reconcilement of these two places of Scripture: *Jf a wicked man beget a Sonne, that seeth al his fathers sinnes, which he hath done and feareth, neither doth the like, he shal not die in the iniquitie of his father, but shal surelie liue.* Hee threatneth then, that he wil punish the sins of the auncestours in their posterity, that is, such as persist in the sinnes of their auncestors, whom it is meete and iust to be partakers also of their punishments.\n\nIf any man reply; *That by this means the posteritie rue onlie their owne sinnes, and not the sinnes also of their auncestours:* this replie is false and of no consequence. For there may be, and are oftentimes moe impellent and motiue causes of one effect, and the cause of one punishment are mo sinnes as wel of diuerse, as of the same men. If further it bee vrged; *that vengeance is not taken on the auncestours sinnes in the posteritie because the sense and feeling of those paines, which the posteritie suffer, reacheth not to the auncestours:* we aunswere first, that the posteritie are a part of their ancestours, of whom they came: And therefore that is felt of them, as it were in some part of them, which their posterity suffer. Secondly, we say that the auncestours are tormented and vexed, when they vnderstand or see their ofspring in this life and in the life to come to bee afflicted. Thirdly, wee saie, that besides the feeling or fellowship of griefe, the punishment of their posteritie doth belong vnto them by a relation: in as much as god pronounceth that hee therefore dooth inflict this on the posteritie, that thereby he maie testifie, how greatly he is angrie and offended both with ther sinnes, and with the sinnes of their ancestours. 5. He saith that he is a god, which *sheweth mercie vnto thousandes in them that loue him and keepe his commaundementes. And heere hee extendeth his punishment vnto the fourth generation, but his mercy vnto thousandes,* thereby to signifie, that he had rather shewe mercy than anger: and so by this meanes to allure vs the more to loue him.\n\n*But vnto this promise are opposed manie examples of the godlie, whose children and posteritie haue perished.* Whereunto god himself answereth, *Eze.* 18. *That he wil blesse the posterity of the godly if they continue in the good cōuersation & godlines of their auncestours: but wil punish them, if they depart from it.* If here it be demaunded, *why hee dooth not conuert their posteritie, seeing without his mercy they are not able to follow the godlines of their parentes.* We answere first, *Because this promise is not vniuersal but indefinite, and therefore God doth not therein bind his mercie vnto euerie particular one of the godlies posteritie, but reserueth his Election free vnto himselfe:* So that as of the posteritie of the wicked he conuerteth and saueth some, in like manner also he leaueth of the posterity of the godly some in their naturall corruption, and in destruction, which all by nature deserue: and this he doth, to shew, that his mercy is free, as wel in chusing the posterity of the godly, as of the wicked. Secondly, *because he bindeth not himselfe to perfourme the same benefites or all the benefites vnto all the posteritie of the godlie.* Wherefore he satisfieth this promise, when he dooth euen vouchsafe of corporall benefites the wicked and reprobate posterity of the godly. Thirdly, *because he promiseth this felicitie of the posteritie vnto them that loue him, and keepe his commandmentes,* that is, to those which are indeede godly, and of good conuersation. But because the loue of God & obedience is euen in the holiest Saintes in this life vnperfect: therefore the reward also promised vnto them is vnperfect and ioined with the crosse & chastisements, among which the wickednesse and vnhappinesse of their posteritie is not the last; as maie appear in Dauid, Salomon, and Iosias.\n\nObiection. *They who keepe Gods commaundementes, obtaine mercie. Therefore we merit somewhat of God.* Aunswere. God saith, *J wil shew the mercie* Therefore it is not of merit or desert. Therefore the obiection is a fallacy, putting that for a cause which is no cause. For when God addeth this promise, *that he will shewe mercie vnto the thousand generation of them that loue him and keepe his commaundements,* he sheweth that he had rather shew mercy, than anger, thereby to allure vs to loue him.\n\nThis promise and commination is belonging verily to the obedience of the whole Decalogue, but is therefore especially annexed vnto this commaundement, both that we might know the first and second commandement, to be the foundation of al the rest, & also that God might shew that he is especially angry with the deprauers and corrupters of his worship, and punisheth this kinde of sin both in them and in their posterity; and contrarily doth blesse also the posterity of them which diligently regard and keepe pure religion, or the true seruice and worship of God. By this declaration and exposition of the woords of this commandement, it appeareth that by the naming of one kind, al false worships of God are condemned: and contrariwise, is commaunded the obseruation of the true and vncorrupt worshippe, which is euery internal or external work, commaunded of God, doone in faith, which is persuaded that both the person and the woork please God for the Mediatours sake; the chiefe end where of is, that due honour may be giuen vnto god, whereby we may shew, that we acknowledge him alone for the tru god, who hath willed this worship to be thus done to him. And then is this worship done vnto him, when he is so worshipped, as himselfe hath manifested in his word that he will be worshipped. And these may suffice as touching the exhortation which is adioined to the commaundement; nowe wil wee declare those things which belong vnto the commandement it selfe.\n\nIn this second commaundement is forbidden, *all false worship; and the true worship of God is commaunded.* And this is the end or scope of this commaundement, *that the true god alone, who commaundeth himselfe to bee worshipped in the first commaundement, bee rightlie worshipped of vs,* namely with such worship, wherewith it is right and meete he should be worshipped of intelligent or vnderstanding creatures, and such as pleaseth him. God therefore in this commaundement prescribeth the rule of true diuine worships. He forbiddeth not only that creatures or Images be not reputed or woorshipped for God, but also that himselfe be worshipped by Images, and at Images▪ and when he condemneth the chiefe, and grossest, and most euident kinde of false woorshippes, namely the woorshipping of God at or by Images, it is manifest that hee forbideth also the other kindes of false woorshippes, seeing this is the heade and fountaine of all the rest. Wherefore all woorshippes, whatsoeuer are instituted by men, not by God, & in which the same cause of prohibiting or forbidding appeareth, are forbidden by the forbidding of this the grossest kinde of the rest, and withall a rule is giuen, that wee holily and religiously conteine and holde our selues within the lists and tarriers prescribed by God, neither ad ought to that woorshippe which God himselfe hath instituted,[^1] nor maime the same so much as in the least point; which also we are in other places expresselie enioyned by the Lorde.\n\n*This commaundement is different from others,* for that in others the parts of themselues or specialties of diuine woorship are rehearsed: but in this al adding, maiming and altering of them is forbidden, and a rule prescribed, that wee keepe our selues within the bonds by god appointed. And this studie, endeuour, and care to worship God after that manner, which himselfe hath commanded, is the poper & peculiar obedience of this commaundement; Which is also required in these sayings, *Deut.* 4 *Ye shal put nothing to the word which I command you, neither shal ye take ought therefrom; that yee may keepe the commaundementes of the Lorde your God which I command you.* Deutr. 12. *Whatsoeuer J command you, take heed you do it: thou shalt put nothing thereto, nor take ought therefrom.*\n\nNow as concerning the wordes of the commandement, wee are to obserue that there are two parts of this Second commandement. *The former part forbiddeth Jmages to bee made; The second part forbideth to woorshippe them, with diuine honour.* Of the first part, we will first speake.\n\n## The first part of the second commandement, where is intreated of Images\n\nThe chiefe Questions concerning Images.\\\n1 *How far Images may be allowed to be made.*\\\n2 *Why they are to be abolished in Christian Churches.*\\\n3 *How they are to be abolished.*\n\n### 1 HOW FARRE IMAGES MAYBE ALLOWED TO BE MADE\n\n*Images or Pictures are not here simply forbidden,* because the science of casting, caruing, and painting is reckoned among those artes and craftes which are profitable for mans life,[^2] and are the gifts of god. Neither is the reason hereof hard or obscure: *because writing and painting are profitable for the memoriall of thinges doone, for ornaments, and for an ingenuous and liberall delight of mans life.* Wherefore the Law forbiddeth not the vse of Images, but the abuse: namely it forbiddeth that Images be made, as by them to represent or woorship god. For we ought not, neither can we any way paint, or graue, or represent god, & much lesse must we tie gods woorshippe vnto carued or grauen Images. This Doctrine doth the end & scope of the commandement declare, which is the obseruation of the vncorrupt worship of god. And because god is incorporeall, and infinite, vnpossible is it that he should bee expressed or represented by any corporeall or finite image, without an impairing of his diuine maiesty.[^3] *To whome will ye liken God? Or what similitude will ye set vp vnto him?* Moreouer, as god will not haue himselfe to be engrauen, or painted, or anie Image or semblance of him to bee carued and framed: so also doth it not at all profit or auaile vs, as being a cause & an occasion of Idolatry.\n\n### 2 Why Images are to be abolished in the Churches of Christians\n\n[^4]1 THey are to be abolished *because of the commaundement of god,* who will haue Idoles to be abolished, and all the corruptions of the true worshippe of god, & of true doctrine, as his wrath & anger against Idolatrie dooth testifie. And hereof is it, that for the taking away & abolishing of Idols, Iehu, Ezechias, and Iosias are praised in Scripture. *Jn respect of our confession, of the syncere worship of god, and of our hatred against Idolatrie.*[^5] This confession whereby we professe our selues not to be Idolaters, consisteth not only in words, but also in actions, and in outward shew and signes.\n\n3 They are to be abolished, *for auoiding of offence & superstition,* least by retaining of ancient Images, or by substituting & adding new, the same dāger come to the church, & to the ignorāt people therby, which in times past we see to haue issued hence; and so the enimies of the Church be by this spectacle, hauing so great a shew of Idolatry, the more alienated from the Church, so that they despite and reproch therefore the trueth of god. So the Iewes, because they see Images in the Churches of those which professe Christianity, are greatly offended. And wee see that Images neuer brought any good to them, which had them; but euen gods own people was seduced thereby, as we may see often in the sacred storie, especially in the booke of Iudges, & the Kings, & in the Prophets. So prone and readie is our nature vnto this euill, which hath after ensuing it most grieuous punishments, as are those which the Lord reciteth by Moses, besides many others: *I wil destroy,* saith he, *your high places, and cut awaie your Jmages, and cast your carkasses vpon the bodies of your Idoles, and my soule shal abhor you.* In like manner also the Angel of the Lord vpbraiding the Israelites that they had made a league with the Idolatrous Cananites, saith; *Wherefore I will not cast them out before you, but they shall bee as thornes vnto your sides, and their gods shall be your destruction.* It is no ceremony therefore to abolish Images; seeing they are the instruments, signes, causes, and occasions of Idolatry. Neither are the causes of this commandement any way chaunged or diminished, as namelie that the glory of god be maintained against Idolaters and the enemies of the church, and that god bee not tempted through offering an occasion of superstition, and of conceiuing false and corrupt opinions of gods worship, vnto men, which are of their owne accord inclining and prone vnto idolatry. Wherefore this commaundement of taking away and abolishing images made for the representing of god, or for diuine worshippe, is Moral, and dureth perpetuallie.\n\n### 3 Howe images are to be abolished\n\nIn abolishing and banishing Images, two things are to be obserued. 1. *That the doctrine concerning the true woorship of God bee preached before the abolishing of Idols.* So wee read that Iosias did. Let the woord therefore go before, & the idoles wil fal to the groūd. 2. *The images, & their altars & the like instruments of idolatrie must be taken away, not by priuat men, but by publick autoritie.* For so hath god commanded the Israelites: & so likewise hath godly Kings put it in practise: & so also Paul disliking the Idoles of the Athenians & Ephesians, did not yet pul them downe, or abolish them.\n\n#### Certaine obiections of the Papists\n\n1 *WE worship not the Jmages, but God, of whom those are signs and tokens. Wherefore there is no cause, why images shoulde bee abolished, and taken out of churches.* Answere. It is impiety to place and ordaine such signes, as whereby God neither can bee truly signified, neither at all ought to be signified. And albeit they were such signes, as whereby God might bee truely signified, yet is it not in the power of any creature to ordain or establish them, but only in the wil and pleasure of God.\n\n2 *The bookes of Lai-men or the vnlearned are profitable. Jmages are the bookes of the vnlearned. Therefore they are profitable.* Aunswere. 1. Such bookes of Lay-men are profitable, as are deliuered vnto them by God. 2. The Minor is false. For the Prophetes teach far otherwise: as, *Haba* 2.18. *An image is a teacher of lies.* Zacha. 10.2. *The Jdoles haue spoken vanitie. Whence we maie thus reason. We ought not to speak vain things, or to lie of God either in words or in gestures. But wood or grauen Jmages are lies of God, because they cannot represent God, yea, because they swarue so farre and carrie vs with them from God, at their figure and shape is vnlike god: & so consequently they cause vs also to lie of God. If then we wil not lie of god, we must needs neither make nor haue anie Images or grauen semblances.* For as Ieremie saith, 10.8. *The stock is a doctrine of vanitie.* Nowe in this sense we graunt Images to be the books of the vnlearned: to witte, because partly they teach and signifie false things of God; and partly because through the reuerence of the thing signified and the place, when as they stand to the open view in churches and elsewhere, they easily draw away others vnto superstition, and teach the people Idolatry, as experience sufficiently beareth witnes. 3. It followeth not, if it were so that Images did teach the vnlearned, that therefore they should be reteined in the church, as profitable books. For God wil not haue his church to be taught by these, but by his word and sacraments.\n\n3 *The Scripture attributing the partes of mans bodie vnto God doth signifie thereby his nature and propertie. Therefore it is lawfull also to signifie the nature and propertie of God by Jmages,* Aunswere. 1 There is a dissimilitude betweene metaphors or translations of wordes, and Images: because vnto them is annexed an exposition of them in the worde, which hindereth and stoppeth al error. 2. When by an *anthropopathy,* that is, when the Scripture, applieng it selfe to speake vnto men after the manner of men, doth attribute the partes of mans bodie vnto God, the worshippe of God is not at all woont to bee tied vnto them. 3 Lastly God spake these thinges after the manner of men to help our infirmity, but he for-bad Images.\n\n4 *God of oulde presented himselfe to be seene in mans shape: Therefore we may also follow the like signes and semblances.* Auns. God indeed mooued by certaine reasons thereunto did so, but he hath forbidde vs to followe it. For it is lawfull for God to manifest himselfe what way soeuer he will; but it is not lawfull for any creature to represent god by any such signe, as himselfe hath not commaunded. And those visible shapes had god present with them, to commaund, promise, and heare them, vnto whom he manifested himselfe: which cannot bee saide of such Images as imitate those shapes, without flat Idolatry: and therefore the saints did well in adoring god at them or in them, as beeing after a speciall manner there present: which to doe in these, is impious and Idolatrous; because it is done through the boldnesse and vanity of man without any commaundement or promise from god. Lastly, those visible shapes continued so long, as it pleased the Lord to vse them for to manifest and shew himselfe; and therefore could they not bee drawen to Idolatry; But Images and pictures, which men make to represent the manifestations of god, were neither ordained to manifest god, nor to represent or resemble those auncient manifestations of god; and therefore are they an obiect and an occasion of Idolatry.\n\n5 *It was lawfull for the Israelites to haue resemblances & figures, Cherubin, Seraphin, Palm-trees and diuerse pictures in Salomons Temple. Therefore it is lawful also for Christians to haue Images in their Temples.* Aunswere. *The figures & resemblances of diuerse thinges and liuing creatures, as Oxen, Lions, Palm-trees, Cherubins, and such like painted in the temple of Salomon, were warranted by the word of god.* But the word of god is flat against those Images, which the Papistes haue in their Churches. 2 *The Images which were painted in Salomons temple were such, as could not easilie be drawen by anie man into abuse.* 3. *God had this cause, for which he would haue those Images to bee painted in the temple, that namelie they should be types of spiritual thinges:* but this cause is now taken away by Christ.\n\n## THE SECOND PART OF THE SECOND COMMANDEMENT\n\nThis part forbiddeth any worshippe to be giuen vnto Images, not only that which is giuen thereby or referred to creatures, but that also which is referred vnto god himselfe. Obiection. 1. *The honour which is giuen vnto the sign is the honour of the thing signified: Images are a signe of God. Therfore the honor which is giuen vnto Images is also giuen vnto God.* Ans. The honour of the signe is also the honour of the thing signified, namely when the sign is a true sign, that is, ordained by him who hath autority to ordain it, & whē also that honour is giuen vnto the sign, which the right and lawfull author of it willeth to be doone vnto the signe. For not the will of him that honoureth, but of him that is honoured is the rule which must prescribe the due honour. Now God hath forbidden any Images to be erected vnto him: and therefore Images are no true signes of god.\n\n2 Obiection. *Whatsoeuer contumelie is done vnto the signe, that redoundeth on God, although the signe bee not instituted by his commaundement. Therefore the honor also that is giuen to the signe redoundeth on God, although that honour bee not commaunded to be giuen vnto the signe.* Aunswere. This reason doth not folowe, because then are contrary thinges rightly attributed vnto contraries, when the contrariety of the attributes dependeth of that, according to which the subiect is opposed, & not of some other thing. So we grant that contumely against God followeth indeede the contumely against the signe, albeit the signe were not instituted by God; but not simply, in respect of the signe it selfe vnto which that contumely was done, but in respect of his corrupt and bad wil, who by shewing contumely against the signe, which is thought to represent God, purposeth himselfe and is minded to despite with contumely and reproch God himselfe. For to the shewing of despite and contumely against god it sufficeth if there bee any intent or purpose of departing from his commaundement. But if through a desire that we haue to auoide Idolatry we detest Images, and other false reputed signes of god, by this contumely doone vnto the signes, we rather promote further & aduaunce gods glory. But the honor of god doth not folow the honor of the sign, except both the honor and the signe be ordained by God.\n\n3 Obiection. *Jf it bee lawfull to haue the Jmages of noble and renowmed men, much more is it lawful to haue the Jmages of Angels and Saintes.* Aunswere. 1. *The lawfull hauing of the Images of noble and worthie men, and the giuing of honour vnto them, must bee warily and rightly vnderstood.* 2. *The Images or monuments of notable men must bee such, as may not bee drawen into Idolatrie.* 3. *Where the antecedent proposition is taken in this sense in which it may be grounded, the consequent also may be graunted of the like monuments or the like honour.* But if in the sequel or consequent that bee transferred to Images and superstitious honour, which might haue beene granted in the antecedēt being rightly vnderstood; the consequence is to be denied in respect of that ambiguity and diuersitie of meanings, and in respect of the dissimilitude & vnlikenesse of the honour and monuments. That honour of monuments is lawfull, which is a gratefull and honorable memorie of those, whose monuments they are; and also that, which is applied to that vse which themselues would haue it, and not to the worship of them, or to the woorshippe of God by their monuments. And such lawfull monuments, which cānot be drawen into Idolatry, we must not deface, through a desire of despiting or reproching them whose monuments they are.\n\nThe obedience of this second commaundement consisteth, as we haue seene, in the true woorship of God.\n\nThe vices which are repugnant vnto this second commandement are, 1 *Jdolatrie,* which is a false or superstitious worship of God. Idolatry is of two sorts. 1 *When a false God is worshipped,* that is, when in place of the true god, or besides him, that honor or worship is giuen to some either imaginary or existent thing, which is agreeing vnto the true god only. This kind of Idolatry is especially forbidden in the first commandement; and furder also, in some part, in the third commandement. 2 *When mē er in the kind of woorshippe,* that is, when worship or honour is imagined to be doone vnto the true god by some such woorke, which himselfe hath not commanded. This kind is properly condemned in this second commandement, and is called *will-worshippe* or superstition. They are saide to be superstitious, whosoeuer ad humane inuētions to the commandements of God.\n\n2 *Hypocrisie,* which is a pretending or faining true godlinesse and worship of God, doing the external works commaunded by god, whether morall, or ceremoniall, without true faith and conuersion. This vice is depainted and described in these woordes by the Prophet Isaias: *This people come neere vnto me with their mouth, and honour mee with their lips, but haue remooued their heart far from me, and their fear toward me was taught by the preceptes of men.* In the same words, and those that followe, and also euery where thoroughout the whole Scripture, is hypocrisie condemned of the Lord.\n\n3 *Prophanenes:* which is a voluntary letting goe or contempt of all religion, and of the whole worship of God both internal & external, or else of some part of diuine worship. This prophanenes is repugnant also to the whole worship of God in the first and second table.\n\nNow let vs entreate a little more at large, *of superstition.* That *Wil-worship,* whereof we before made mention, is reprehended of the Lord in many places of holy Scripture. So by Moses it is forbidden, *Deut.* 12.8. *Yee shall not doe after al these things that we do here this daie: that is, euerie mā whatsoeuer seeemeth good in his owne eies.* And in the end of the same chapter he saith, *Whatsoeuer I commaund you, take heede you doe it: thou shalt put nothing thereto, nor take ought there-from.* It is also reprehended by Isaias, whose woords before recited are alleadged by Christ himselfe, *Matth.* 15.8. for the condemning of superstition, or *Wil-woorshippe.* The same is condemned also by Paul, *Col.* 2.8. *Beware least there be any man that spoile you through Philosophy, and vaine deceite, through the traditions of men, according to the rudimentes of the world, and not after Christ.* Obiection. *Such places and saiengs speak of the wicked and vngodlie commaundementes of men, and of Mosaical and Jewish ceremonies.* Aunswere. That this is false, which is replied, some demonstrances, which are added vnto certaine places, declare, which also reiect those humane Lawes and ordinaunces, that commaund any thing in regard of diuine worshippe, which is not commaunded by God, although the same be a thing in his own kind not forbidden of God. So Christ reiecteth the Iewes tradition, *of washing of handes,* whereof he saith, *Matth.* 15.11. *That which goeth into the mouth defileth not the man, but that which commeth out of the mouth, that defileth the man. Hither also may that be referred, which Christ speaketh.* 23.25. *Wo be to you, Scribes, & Pharisees, Hypocrites: for ye make cleane the vtter side of the cup, and of the platter; but within they are ful of briberie and excesse.* Now that these and the like thinges are lawful, setting aside of an opinion of superstition in them, the Apostle in sundry places doth shew. *Roman.* 14.6. *He that obserueth the daie, obserueth it to the Lord: and he that obserueth not the daie, obserueth it not to the Lord: Hee that eateth, eateth to the Lord; for hee giueth god thanks: and he that eateth not, eateth not to the Lord, and giueth God thankes.* Againe, 1. Corinth. 10.25. *Whatsoeuer is sold in the shamble, eate yee, and aske no question for conscience sake. For the earth is the Lords, and al that therein is.* Wherefore they are not simplie so condemned, but onely so far as they are prescribed for diuine worship. In the same respect is single life also condemned, especially seeing the same is not a thing indifferent, but to those only who haue the gift of continēcy; according as it is said of Christ, *Matth.* 19, 12. *He that is able to receiue this, let him receiue it: For al men* (as in the same place Christ saith) *cannot receiue this thing, saue they to whom it is giuen.*\n\n*And this is the difference between things indifferent or of middle qualitie, and those things which are properly the worshippe of god.* Which difference we must diligently obserue. 1. Bicause *when men faigne other worships of god, in them they faigne another wil of god, which is to faigne another god.* 2. Because *by confounding of the true worshippe with false worships, the true god is confounded with Idoles,*[^6] which are worshipped with those worships inuēted by men. 3. Because *whatsoeuer is not of faith is sinne.* And when any man doth a thing as thereby to worship God, his conscience not knowing whether God wil be worshipped after this manner or no, he doth it not of faith, but is ignoraunt and doubteth whether God be pleased or displeased with his work: and therefore he presumeth to do that, albeit it may displease god: Wherefore hee dooth not thereby worship, but contemne god.\n\n[^1]: Ios. 1.7. Prouer. 30.6. Reuel. 32.1.\n[^2]: Exod. 31.3. & 35.30. &c. Syrac. 38.28.\n[^3]: Esay. 40.18. Rom 1 23. Deut. 4.15.\n[^4]: Exod 23.24. & 34.13. Numb. 33 25. Deut 7.5. 1. Reg. 15.13. 2. Reg 10.30. 2. Reg. 18.4. Deut. 17 23. &c. 1. Cor. 10.20.\n[^5]: 1. Iohn. 5.21.\n[^6]: Rom. 14.23."},{"number":188,"title":"OF TRADITIONS","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[96],"paragraphs":[],"clauses":[],"items":[],"text":"Moreouer that wee may make *that difference of diuine worship, and of things indifferent,* fully and wholy manifest: and answere to an obiection of theirs who defend worshippes inuented by men, with such places of Scripture, as where god willeth vs to obey the commandements of mē: we wil note and obserue that there are foure sorts of those things, which men commaund. 1. *The ordinaunces of god, which god wil that men propose vnto others to be obserued: but not in their own name, but in the name of god himselfe, as being themselues the ministers, and messengers, not the autors thereof.* So the ministers of the church propound the heauenly doctrin of god to the church: parents to their children, & Maisters to their scholers: so Magistrates propound the commaundements of the Decalogue vnto their subects. The obedince of these commaundementes is and is called Gods woorship: because they are not humane ordinances, but diuine, which are necessarily to bee obeied, although no autoritie or commaundement of any creature came thereto, yea although all creatures should commaund the contrary. Hither appertaine many places of Scripture. As, *Prouer.* 6.20. *My Sonne, keepe thy Fathers commaundement, and forsake not thy Mothers instruction.* 1. Thessal. 4.2. *Yee know what commaundementes we gaue you by the Lord Jesus. He therefore that despiseth these, despiseth not man, but god.* Matth. 23.2. *The Scribes and Pharisees sit in Moses seate. Al therefore whatsoeuer they bid you obserue, that obserue and doe.* These and the like sayinges will vs to obey men as the ministers of god, in these thinges which belong vnto the ministery, that is, which god by expresse commaundement hath testified that hee will haue published and commaunded by them, but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure, according as it is said, *Prouer.* 36. *Put nothing vnto his words, least he reproue thee, and thou bee found a liar.* And 1. Timoth. 1. *Commaund some that they teach none other doctrine.*\n\n2 *The ciuill ordinances of men, which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table.* Such are the positiue Lawes of magistrats, parents, masters, & of al who bear rule ouer others in the ciuil state. *The obedience of these Lawes, as touching the generall, is the worshippe of God;* because the generall thereof is morall, and commaunded by God himselfe, namely obedience towards magistrates, and others which beare rule in the common-wealth. *But as concerning the special of the action, or as touching the circumstances, it is no diuine worship;* because those woorkes are diuine woorshippe, which must necessarilie be doone in respect of Gods commaundement, although no commandement or respect of any creature were adioined: but these, except they were commanded by the magistrates, might be done or omitted without any offence against god: but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men; that is, we must necessarily perfourme them; neither are they neglected without the displeasing of God: and therefore by reason of these commandements of Magistrates we are bound also to performe the works enioined vs by these commandements, euen although wee could omit them without giuing any offence; if wee meane to reteine our obedience pure and sound. So to carrie weapons or not to carry weapons; to pay a lesser or greater tribute or subsidie, is not in it selfe the worship of God; *but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate, is Gods worshippe.* Therefore if the Magistrate neither command nor forbid either, it is free to be either: but if he command any one thing, he sinneth whosoeuer doth the contrarie, although he coulde keepe it neuer so close, neither offend any man thereby. The reason is, because the generall, namelie obedience towardes the Magistrate, which is gods worshippe, is violated. Wherefore these specials and particulars are by an accident made the worship of god, to wit, by the commaundement of the Magistrate.\n\n3 *The Ecclesiastical or Ceremonial ordinances of men, which are determinations or prescriptions of circumstances necessarie, or profitable for the keeping of the commaundementes of the first table. For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie; or to externall exercises of godlines, both publique and priuate, or to auoide the giuing of offence vnto the weaker, & to bring them vnto the Church and knowledge of the truth:* Of which kind are, the time, place, form, & course of sermons, & prayers, & readings in the Church, likewise fastes, the manner of proceeding in election of ministers, in gathering and distributing almes, and such like, whereof god hath commaunded nothing in speciall. *The generall also of these Lawes, as of the ciuil, is moral,* if they be rightlie & profitably made, *and therefore is it the worship of God:* as it is gods worship, to heare the woord of god, to pray vnto god as wel publiquely with the company of the faithfull, as priuately, to bestowe almes vpon our poore brethren, to receiue the sacramentes. *But the Ceremonies themselues are not onelie no worship of God, but neither doe they binde mens consciences, neither is the obseruation of them necessarie, except the omitting of them breede offence.* So it is no worship of god, but a thing indifferent, and not binding mens conscience, to vse this or that forme of praier, at this or that time, at this or that houre, in this or that place to heare the woorde of god, to pray, to receiue the sacraments. Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances, as she iudgeth it to be most expedient for her common edification: but the consciences also of particular men reteine this libertie, so that they may either omit these or doe otherwise without any offence against god, if there arise no scandal or offence thereby among men, that is, if they doe it neither of contempt, or neglect of the ministerie, nor of wantonnes, or ambition, or of a desire of contention & noueltie, nor with the offending of weake ones. The reason is, *because then lawes are rightlie obserued, when they are obserued according to the mind and purpose of the law-giuer.* But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued, not in respect of her owne authoritie or commaundement, but onely for the maintenance of order and comlinesse, and for the auoiding of scandals and offences. Wherefore as long as comlinesse or order is not violated, neither offence giuen, it leaueth euerie mans conscience free to himselfe. For not in respect of the Churches or ministers commandement, but in respect of the iust causes of commaunding, thinges indifferent are necessarily sometimes to be done, or to bee omitted; and the conscience is hurt not by the neglect of any humane commaundement, as in ciuill matters, but by the neglect of the causes for which they are commaunded. Hither belongeth the precept of Saint Paul, 1. *Cor.* 10.27. *Jf anie of them which beleeue not, call you vnto a feast, and if yee will goe, whatsoeuer is set before you eate, asking no question for conscience sake. But if anie man saie vnto you, this is sacrificed vnto Jdoles, eate it not, because of him that shewed it, and for the conscience (for the earth is the Lords, and all that therein is) And the conscience I saie, not thine, but of that other: For why should my libertie be condemned of another mans conscience? For if J thorough Gods benefite bee partaker, why am I euill spoken of, for that wherefore J giue thankes?* Likewise, *the Decree of the councell of the Apostles,* Acts. 15. *Of thinges sacrificed to Jdols, of bloude, and that which was strangled.* Likewise, *the precept giuen concerning women to be couered.* 1. Cor. 11. Likewise, *the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie, &c.*\n\nReply. *If the edictes of Magistrates binde mens consciences, why then doe not the traditions of the Church bind them also?* Answere. God gaue this power and authority of making ciuill lawes vnto the Magistrate, and hath strengthened it with this band, in that hee threatneth and denounceth his anger against them which breake these lawes: but vnto the Church and to his Ministers hee hath not giuen any such authoritie; but yet notwithstanding hee would haue these lawes and constitutions to bee obserued, which the Ministers & the Church of their own authoritie command, not for any necessity that there is of obeying these lawes commaunded by the Church, but according to the rule of charitie, that is, for a desire of auoiding offence. This aunswere is deliuered in these places of scripture. *Matth.* 20.25. *Yee knowe that the Lordes of the Gentiles haue domination ouer them, and they that are great, exercise authoritie ouer them: But it shall not bee so among you; but whosoeuer will bee great among you, let him be your seruaunt.* 1. Pet. 5.3. *Not as if ye were Lordes ouer Gods heritage, but that yee maie be ensamples to the flocke.* Colos. 2.16. *Let no man condemne you in meate and drinke, or in respect of an Holie-daie, or of the newe Moone, or of the Sabboth daies.* Gal. 5.1. *Stand fast in the libertie wherewith Christ hath made vs free.* Neither are the causes obscure or harde to come by, for which God made this difference: namely, *that there might bee an euident difference betweene the ciuill Magistrate, vnto whom it belongeth to beare rule ouer his subiects, and to constrain by corporall force such as obeie not; and the Ministers of the Church, vnto whom no such rule and power is graunted;* but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe, *because by the breach of Ecclesiasticall lawes, if it bee done without giuing of offence, the first table of the Decalogue, for which they are to serue, is not broken: but by the breach of ciuil lawes, albeit no offence be giuen thereby, the second table is broken,* in as much as either some thing is taken frō the common wealth, or some occasion is giuē of iniurying it. Neither is this replie of force; *That vnto the greater and worthier office greater obedience is due: And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept, than the lawes of the ciuil Magistrate.* For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office. Now *the proper office of the ciuil Magistrate is,* to make lawes which are for the commaundement it selfe to bee obserued: but the proper office of the ministerie of the Church is, to sound foorth Gods commaundements: And *the proper office of the Church is,* to ordaine Ceremoniall decrees, which must bee kept, not for the commaundement of man, but for auoiding of offences.\n\n4 *Humane ordinances, which are repugnant vnto the ordinances of God.* These God forbiddeth vs to obey, whether the ciuil Magistrate commaunde them, or the Church, or the Ministers of the Church. *Acts.* 5.29. *We ought rather to obey God than Men.* Matth. 15.3. *Why transgresse yee the commaundement of god by your tradition?*\n\nHauing now considered these foure kindes of ordinances deliuered by men, it is easie to make aunswere vnto that first obiection; *God commaundeth vs to obey the commandementes of men.* He doth so, first, *Such as bee good, that is, not repugnant vnto his woorde.* Secondly, *such as hee himselfe hath commaunded by men, that worship maie be giuen him.* Thirdly, *Ciuil ordinances which depend on the authoritie of men, not obeiing them for diuine worshippe, but for conscience, sake:* Fourthly, *Ecclesiasticall or Ceremonial ordinances, obeying them, but not respecting therein anie diuine worshippe, or conscience, (neither of which they import) but onelie the auoiding of offence.*\n\n2 Obie. *What things the church commandeth by the instinct of the holie ghost, those are diuine ordinances belonging to the worship of god. But the church decreeth good and profitable constitutions, being guided by the guiding of the holie ghost: Therefore good constitutiōs decreed by the church appertaine to the worship of god.* Aunswere. The general indeede of those commandements, which the church prescribeth by the instinct of the holie Ghost, appertaineth to the worship of God. This general compriseth the diuine Lawes of God, of not breaking charity, and of auoiding offence, of keeping order and comelinesse in the church. And in respect of this general, the constitutions, which the church decreeth by the instinct and motion of the holy Ghost, are also diuine, or the constitutions of God, as namely they are a part of these diuine Lawes, the care and keeping whereof is commended vnto vs by god himselfe in his word. But those good constitutions of the church are humane, or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded. Wherefore those ordinances are no worship of god, which the church aduiseth, decreeth, receiueth or commaundeth for the countenaunce of mutual charity among vs, and for the preseruation of order and comelinesse, or for the auoiding of offences, albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost. For the holy ghost declareth both vnto the church; both what is profitable for the auoiding of offences, and also that those things, which are commaunded for the auoiding of offences, are neither the worship of god, nor necessary to be obserued, but in case of auoiding offence, and therefore that the church reteineth her libertie of deliberating of them, or of chaunging of them, or of omitting them, if there be no feare of offence. This doth Saint Paul manifestly declare, when as, 1. *Corinth.* 7. counselling them to single life, which haue the gift of continency, yet hee addeth further: But I speak this by permission, not by commandement. Again, *This J speake for your owne commoditie, not to tangle you in a snare, but that yee followe that which is honest, and that ye cleaue fast vnto the Lord without separation.* Here he affirmeth both; both that hee wisheth them, that are continent, to leade a single life, that so they may the more fitlie serue god; and that also hee leaueth it free vnto them to marry, and hee speaketh both by the instinct of the holie ghost.\n\n3 Obiection. *God is worshipped by those thinges, which are done to Gods glory. The things that the Church doth decree are don to Gods glorie. Therefore these also are the worship of God.* Aunswere. Those thinges, that are done to the glory of god, by themselues, that is, which are commaunded by god, to this end, as that by these workes wee should declare our obedience towardes him, they are the worshippe of god: but not those thinges which serue for the glorie of god but by an accident, that is, which serue sometimes for the perfourming of those thinges, which are commanded by god, vpon some accidental respectes and causes, which if they do not concur, god yet may be honored both of those that do thē, and of those that doe them not, so that they be done, or left vndoone, of faith, which is assured and resolueth, that the person is not reconciled vnto god, and that the action, or omitting of the action doth agree with the word of god.\n\n4 Obiection. *The examples of those who haue worshipped God without his direct commandement, confirme that it is permitted to men to worship God with that worship which themselues ordaine.* Auns. The example of Samuel sacrificing in Ramoth cannot at al establish *Wil-worship.* For as touching the sacrifices, they were the worship of god, because they were commaunded by god: and as concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the arke of the couenaunt. Wherefore Samuel did appoint that towne for sacrifices, where hee dwelt, as being most fit and commodious. Verie wel knewe the holy Prophet that the woorship of God did not consist in this circumstaunce of place, which was left free vnto the godly before the temple was built of Salomon. Lastly as concerning the person, although the Prophets were not of Aarons family, yet had they by reason of their extraordinary function autority to sacrifice. This also may be said as touching Elias sacrificing in the mount Carmel. Now as for Manoah who is said to sacrifice in Zorah, either he did not himselfe sacrifice, but deliuered the sacrifice to be offered of the Angel, whom hee tooke to be a Prophet, or hee himselfe offered it being commanded by the Angell, and so did nothing besides the diuine Lawe of god.\n\nIn like manner is the aunswere easie to other examples which they heap together & bring in. *Abel & Noah,* Gen. 4. and 8. *offer sacrifice:* but not without the commandement of god, because they did it with faith, *Heb.* 11. But no faith can bee without the woord of god, *Roman.* 10. *The Rechabites,* Ier. 35. *refraine from wine and husbandrie according to their father Jonadabs commaundement, and are therefore by God commended:* But Ionadab meant not to institute any newe worship of god, but by this ciuil ordinaunce to banish from his posterity riot and such sinnes and punishmentes as accompany riot. So also *Daniels fasting,* Dan. 10. *& the Nineuits fasting,* Ion. 3. was no worship of god, but an exercise, seruing for the stirring vp of praier and repentaunce, which were that worship of God which is in those places commended, Now *in John Baptist* (Matth. 3.) not his kind of liuing, foode, and apparel, but his sobriety, and temperancy is commended, & is the worship of god. And, *Hebr.* 11. not the raiment made of sheepes and goates skins, neither the wandring in mountaines, caues, and dens, but faith and patience in calamities is set forth and commended as the worshippe of god.\n\n5 Obiection. *Whatsoeuer is done of faith, and pleaseth god, is Gods worship: These works, albeit they are vndertaken by men voluntarily, yet are done of faith, and please God. Therefore these workes vndertaken by men voluntarily, are the worshippe of God.* Aunswere. This doth not suffice for the defining gods worship: for after a diuerse sort is the worshippe or god, and indifferent actions pleasing vnto god. The worshippe of god doth so please god, that the contrary there to displeaseth god: & therefore cannot be done of faith. But those things which are in themselues indifferent, are so liked of god, that their contraries also are not of him disliked or disalowed."},{"number":189,"title":"THE THIRD COMMAVNDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[99,100,101,102],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt not take the name of the Lorde thy God in vaine, for the Lord will not holde him guiltles that taketh his name in vaine.*\n\nIn the first and second commaundement god framed our minds and hearts, now hee frameth also our outwarde actions, and that in this & the fourth commaundement.\n\n*There are two partes of this third commaundement. A Prohibition, and a Commination. There is prohibited the vaine vsage of gods name,* that is, in whatsoeuer false, vaine, or light and trifling thing, which tendeth either to the disgrace, or at leastwise not to the glorie of God.\n\n*The name of God signifieth,* 1. *The Attributes or properties of god; that is, those things, which are affirmed of god. As* Gen. 32.29. *Wherefore doest thou aske my name?* Exod. 3.15. *Thus shalt thou say vnto the children of Israel, The Lord god of your fathers, the god of Abraham, the god of Isaack, and the god of Jacob hath sent me vnto you: this is my name for euer, and this is my memoriall vnto all ages.* Exod. 15.3. *The Lorde is a man of warre, his name is Jehouah.* 2. *It signifieth god himselfe:* As Psal. 116.43. *I will take the cup of saluation, and call vpon the name of the Lord;* that is, I will call vpon the Lord. *Psal.* 5.11. *They that loue thy name,* that is, they that loue thee. *Psal.* 7. *J will sing praise to the name of the Lorde most high.* Deut. 16.2. *Thou shalt offer the Passeouer vnto the Lord thy god, of sheep and Bullocks in the place where the Lord shal choose to cause his name to dwell.* 1. King. 5.5. *I purpose to build an house vnto the name of the Lord my god.* 3. *It signifieth the will or cammaundment of god,* and that either *reueiled and true, or imagined and faigned by men.* 1. Sam. 17.45. *J come vnto thee in the name of the Lord of Hostes.* 4. *Jt signifieth the worshippe of God, trust, inuocation, praise, profession.* Micah. 4.5. *We will walke in the name of the Lord our god.* Mat. 28.19. *Baptizing them in the name of the Father, the Sonne, and the holie ghost.* Acts. 21.13. *I am readie not to bee bound onelie, but also to die at Jerusalem for the name of the Lord Jesus.*\n\n*To take the name of the Lord,* or to name or vse the name of the Lord, God verily doth not forbid; but he forbiddeth to vse it falslie or vainely. The prohibition then in this cōmandement is, *Thou shalt not take the name of god in vain:* that is, thou shalt not only not forsweare, but neither shalt thou make any vnhonorable mention of God: as, neither against nor besides that honour which is due vnto him, neither yet lightly, neither without iust cause. Nowe as in this commaundement is prohibited the abusing of gods name; so in the same contrariwise is commaunded the lawful and right vsing of his name. The commaundement then of this ordinance is, Thou shalt honourably vse the name of the Lord; by which commaundement he willeth that wee make no mention of him but such as is honourable and worthie his diuine Maiestie: and as in the first commaundement he requireth his internal worship to be done and giuen to him alone, so here he requireth his externall worship, which consisteth in the true confession and magnifieng of his name, to be perfourmed of euery of vs both publiquely, whensoeuer it is exacted for the illustrating & setting forth of his glorie, and priuately.\n\n*Vnto the Prohibition is annexed a Commination,* whereby god might shewe that this part also of doctrine is one of those, the breach whereof hee chiefly detesteth and punisheth. For seeing the praise and magnifieng of god is the last and principal end for which man was created, and seeing the chiefe good and felicitie in man is the praise and worship of god; it foloweth the chiefe euill and misery is to despite and reproch god, and therefore that the chiefe and greatest punishment is due for this euil.\n\n*The vertue of this Commandement* consisteth in the right & honorable vsage & taking of the name of God: the partes whereof are these. 1. *The propagation and spreading abroad of gods true doctrine,* not that propagatiō, which is don publikely by the ministery, and which is belonging vnto the office and function of teaching in the church, and whereof mention also is made in the fourth commaundement: but this propagation of true doctrine is that instituting and instructing which appertaineth to euery one, because euery one priuatly in his place, is bound to bring others to the knowledge & worship of God. *Deu.* 4.9. *Teach them thy Sonnes, and thy Sonnes Sonnes. Deut.* 6 20. *When thy Sonne shal aske thee in time to come saying, what meane these testimonies, and ordinaunces, and Lawes, which the Lorde our God hath commaunded you? Then shalt thou saie vnto thy Sonne, wee were Pharaohs bondmen in Aegypt; but the Lord brought vs out of Aegypt with a mighty hand.* Deut. 11.19. *Yee shal teach them your children, speaking of them when thou sittest in thine house, & when thou walkest by the waie, and when thou liest downe, and when thou risest vp.* Luke. 22.32. *When thou art conuerted, strengthen thy brethen.* Coloss. 3.16. *Let the woord of Christ dwel in you plenteouslie in al wisedome, teaching, and admonishing your owne selues in Psalmes, Hymnes, and spiritual Songs.* 1. Thess. 5.11. *Exhort one another, and edifie one another.*\n\n2 *The celebration, lauding, or magnifieng of God,* which is a commemoration and recounting of Gods woorkes, and properties, ioyned with a liking and admiration of them before God and his creatures to this end, that we may signifie and declare our liking or approbation, and reuerence towardes God, that God may excell aboue all thinges, and that so our subiection vnto him may appeare and be manifested. *They therefore which ban and curse, sinne against this commaundement,* because they sin against the praising and magnifieng of God, when they speak impious things of God, as if he forsooth were their executioner to reuenge their quarell, and they sinne against praier and inuocation, when they craue of god those thinges which are flat against his word. Some man wil here reply; *Vnto whō God doth imprecate & wish euil, to thē we maie also wish euil.* Vnto this we answer: 1. *All imprecations or euil-wishinges which are made absolutelie without some prophecy or special reuelatiō, are sins.* 2. *They must be done without priuate hatred and desire of reuenge.* 3. *They must be done in respect of gods glorie onlie, and the preseruation of the true church.* 4. *Wee must not imprecate or wish euill, as it is an euill,* that is, as it is the destruction of them, against whom wee wish it.\n\n3 *The confession of the truth which wee knowe concerning GOD,* which is the shewing of our iudgement and opinion concerning god and his will certainely knowen out of gods word: because according as our duty bindeth vs we signifie and declare our minde and knowledge, for the setting forth of gods glory, & for the furthering of the saluation of others. *Rom.* 10.10. *With the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth to saluation.* 1. Pet. 3.15. *Bee readie alwaies to giue an aunswere to euerie man that asketh you a reasō of the hope that is in you, with meeknes and reuerence.* And hence it appeareth, *that they who lead a vitious and bad life, sinne against this commaundement, because they sinne against the confession of the truth;* when as they boast themselues to bee Christians, and shewe the contrarie in their life and maners. These three partes, or vertues of the right and lawful vsage of the name of god, which haue bin now proposed, agree in this, that they are a commemoration of the truth concerning god: again they differ in this, that *the doctrine, or propagation of true doctrine* tendeth to the instruction of others; *The celebration of God* respecteth our liking and subiection; *The confession of the knowen trueth* betokeneth the certainty of our opinion and iudgement.\n\n4 *The zeale of god,* which is an ardent loue of god, and a griefe for any reproch or contempt which is done to god, and an endeuour to put awaie that reproch from the name of god, and to auoide sinnes our selues, and to banish them from others. This zeale is required of euery one, that euery one according to his place and calling, and as hee is in duetie bound, doe vindicate and maintaine the glorie of God.\n\n5 *Jnuocation,* which is praier, whereby we craue of the true God none other blessinges, than God hath commanded vs to aske of him onely: which praier and petition proceedeth from a desire in vs of gods bountifulnesse and liberality, and is made in true conuersion, and in a full persuasion of gods promises for the Mediatours sake. *Psal* 105.1. *Praise the Lord and cal vpon his name.* Matth. 7.7. *Aske and it shal be giuen you: seeke and yee shal find: knocke and it shalbe opened vnto you.* 1. Iohn 5.14. *This is the assuraunce that wee haue in him, that if we aske any thing according to his wil, he heareth vs.*\n\n6 *Thankes-giuing,* which is to acknowledge and confesse, what and how great benefites & blessings we haue receiued of god, & vnto what obedience towards god we are in respect of them bound and ready, or prepared; and that therefore we wil yeelde vnfaigned obedience vnto him, to the vtmost of our power. *Colos* 3.17. *Whatsoeuer ye shall do, in word, or deed, doe all in the name of the Lord Jesus, giuing thanks to god euen the father by him.* 1. Thess. 5.18. *In all thinges giue thanks: for this is the wil of God in Christ Jesus toward you.* Psal. 107.1. *Praise the Lord because he is good, for his mercie endureth for euer.*\n\n7 *Right and lawful swearing, which is comprehended vnder Inuocation, as a special vnder the general.*\n\nThe chiefe questions concerning an oath or swearing.\\\n1 *What an oath is.*\\\n2 *By whom we are to sweare.*\\\n3 *Of what things we must sweare.*\\\n4 *Whether al oathes are to be kept.*\\\n5 *Whether a christian maie take a right & lawful oath.*\n\n## 1 WHAT AN OATH IS\n\n*An oath is an inuocating on god, whereby is desired that god, who is the viewer of the harts, would bee a witnesse vnto him that sweareth, that he wil not lie or deceiue in that matter, whereof he sweareth, and that God would punish him that sweareth, if he doe lie or deceiue.* In this definition are the other foure questions also comprehended. *Furthermore an oath was ordained by God, that it might be the bond of truth betweene men, and a testimonie or recorde, that god is the authour and defender of the truth.* An oath is oftentimes vnderstoode and taken for the whole worship of God, because by whom a man sweareth, the same himselfe professeth to account for god.\n\n## 2 By whom we must swear\n\n*We must sweare by god onlie.* 1. Because *god hath commanded vs to sweare by him onlie,* as he alone is to bee feared and worshipped. 2. *God wil haue inuocation to be vsed vnto himselfe onelie:* Therefore hee will haue vs to sweare also by himselfe only, because an oath is an inuocating on god. 3. *An oath doth giue and ascribe vnto him, by whom wee sweare, the inspection and viewing of mens hearts, the hearing of them, and infinite wisedome and knowledge.* But God onely is the viewer of our hearts. *John.* 2.25. *Hee knewe what was in man.* 4. *By whom wee sweare, vnto him we giue and ascribe the executing of punishment, and omnipotencie, as whereby he must maintaine the truth, and punish him that lieth:* But God alone is omnipotent and executour of punishment. *Matth.* 10.28. *Feare ye not them which kill the bodie, but are not able to kill the soule: but rather feare him, which is able to destroie both soule and bodie in hell.* Wherefore we may not sweare by any but onely by God, and therefore such oathes as are sworne by Saintes are idolatrous, and forbidden of God.\n\nObiection. *But Joseph sware by the life of Pharaoh: Therefore it is lawfull to sweare also by men or creatures.* Aunswere. Some graunt that hee sinned in so doing, namely that hee erred following the custome of the gentiles, who were wont to sweare by Kings, that thereby he might keep close from his brethren who he was: but we may make aunswere otherwise also; namely, that it was not properly an oath, but onely an asseueration made for to shewe the euidence of the thing, comparing it with a thing which was certaine and euident; so that the tenure and meaning of such asseuerations is, that those thinges which are auouched are as certaine, as that man certainly liueth whom he that sweareth, nameth, as being knowen and yet liuing; or so certain, as hee that sweareth certainely wisheth that man to liue, whom he nameth. So also shall the meaning of Iosephs asseueration be, *as Pharao liueth,* that is, as truly as Pharaoh liueth, or is in safetie, or as truely as I wish him to liue, and to be in safety, so truely say I these thinges. The same sense and meaning is to be rendered of the like.\n\n## 3 Of what thinges we are to sweare\n\nWee must sweare, 1. *Of such thinges as are true,* because he that sweareth of things that are false, maketh God witnes of a lie. 2. *Of things that are certaine:* for he that sweareth of vncertaine things, sweareth with an euill conscience, and with a contempt of God, when as hee dareth to make God a witnes of that thing which hee knoweth not, whether it be a truth, or a lie: and he that so sweareth, it is all one to him whether hee make God witnesse of a lie, or of a truth; and withall hee desireth that either God will beare witnes vnto a lie, or if hee will not bee accounted the witnes of a lie, that then hee will punish him that sweareth. 3. *Of lawfull thinges:* for hee that sweareth of vnlawful thinges, maketh God both a fauourer and an approuer of that which he hath forbidden in his lawe, and so he maketh God contrary vnto himselfe; because he desireth god to punish him, if hee doe that which god commaundeth: and furthermore, either hee hath a purpose to doe against gods commaundement; or if hee sweare not in earnest, he alleageth god for a witnes of a lie. Whatsoeuer things we ought not to do, god forbidding them, the same neither ought any man also to sweare. 4. *Of possible thinges:* because hee that sweareth of vnpossible thinges, either is mad, or sweareth hypocritically, and so sweareth of a lie: namely, hee sweareth that he will doe that, which neither he will doe, neither shall at all be done. 5. *Of thinges waightie, necessarie, profitable, worthie of such and so great a confirmation, and which require that confirmation by oath, for the glorie of god, and safetie of our neighbour.* Because hee that sweareth lightly, sheweth no reuerence that he hath of god, and he that doth easily sweare, doth easilie also forsweare. But the principal and chiefe cause of an oath ought to be the glory of god first, and then the safetie and welfare as well priuate, as publique, of our neighbours. Obiection. *Thinges to come are vncertaine: therefore we must not sweare of thinges to come.* Aunswere. Wee must not indeede sweare of the euent, as which is not at all in our power; but of our owne present will of doing, either now, or hereafter, that which is iust and lawful, and of the present and future binding of our selues to doe it; whereof euerie, man may and ought to be certaine. And so sware Abraham, Isaack, Abimelech, Dauid, Ionathas, Booz, and others, binding themselues to a future performance of certaine dueties.\n\n## 4 Whether all oathes are to be kept\n\n*Oathes conceiued or made rightlie of thinges lawfull, true, certaine, waightie, and possible, are to be kept.* For if once thou hast acknowledged and testified thy selfe to bee iustly bound to keepe thy promise, and hast called god to record hereof, when as afterwards thou wittingly and willingly breakest thine oath, thou doest violate and breake a iust bonde, and doest either accuse god, the witnes and maintainer of this bond, of vanity and lightnes, or prouoke him to punish thee. *Psal.* 15.4.5. *He that sweareth to his owne hinderance and changeth not, shall neuer be moued.* Numb. 30.3. *Whosoeuer voweth a vowe vnto the Lord, or sweareth an oath to bind himselfe by bond, hee shall not breake his promise, but shall doe according to all that proceedeth out of his mouth.*\n\n*But oathes that are male of vnlawful thinges, either by an error, or by ignoraunce, or through infirmitie, or against the conscience, it is sinne to keepe them.* And therefore such oaths are to be retracted and recalled, least we adde thereby sinnes vnto sinnes. For *he that keepeth an oath made of vnlawful things, heapeth sinne vpon sinne, both in that he sware, and so hath a wil to sinne, and also in that he endeuoureth to do that which he sware,* and so confirmeth that will of sinning by an oath. For what thinges GOD forbiddeth, those thinges hee will not haue men either sworne or vnsworne to perfourme: and what hee forbiddeth vs to will, or promise, or sweare, so much the more doth hee forbidde vs to doe the same, how much the more grieuous a thing it is to doe them, than to will or promise them. They therefore who keep that which they haue ill sworne, heape sinne vnto sinne; as did Herod putting Iohn Baptist to death by pretence of keeping his oath: and likewise such as keepe monastical vowes, whereby they haue sworne Idolatrie, and impious single liuing. Neither is this argument of any force: *An oath is necessarilie to be kept, but they haue sworne these thinges: therefore they must needes keepe them.* For the Maior is true of a lawfull oath. But an oath, which is made of a thing forbidden by god, is not to be kept: because it is not a lawful oath; which also is amended and corrected by repenting thereof, and by desisting from an euil purpose, not by persisting therein, or by perfourming it: according as it is saide, *Eph.* 4.28. *Let him that stole, steale no more;* and according to the example and doctrine of Dauid, 1. *Sam.* 25. who sweareth that hee will destroy Nabal together with his familie, Saying: *So and more also doe God vnto the enimies of Dauid; for surelie J wil not leaue of all that he hath, by the dawning of the daie, anie that pisseth against the wall:* But after hee had heard Abigail speake, he giueth thankes to god, that the executing and fulfilling of his oath was hindered by her, and confirmeth by a new oath, that this is gods blessing and benefite, saying: *Blessed be the Lord God of Jsraell which sent thee this daie to meete mee; and blessed be thy counsels, and blessed be thou, which hast kept me this daie from comming to shed bloud, and that mine hand hath not saued mee. For indeede, as the Lord God of Israel liueth, who hath kept me backe from hurting thee &c.* Obiection. 1. *He that sweareth to doe a thing, which is in his power to doe, and yet dooth it not, maketh God witnes of a lie.* Answere. He that sweareth indeede ought that is lawfull and is in his power, and doth it not, maketh god witnes of a lie: but if it be an euil thing which he sweareth, the recalling thereof is better than the keeping. Obiection 2. *The oath of peace which was made to the Gibeonites,* Iohn. 9. *was against the commaundement of God. Jt is lawful therefore to keepe an oath made of thinges vnlawfull.* Aunswere. 1. They were not excluded from peace if anie of those Nations, which God hath commaunded to be destroyed, did aske peace of the Israelites, and did embrace their religion. Now the Gibeonites desire peace, and are adiudged to serue the tabernacle for woodcleauers and drawers of water perpetually. Therefore the peace which was promised them, albeit it was obteined by fraude and guile, yet was it not repugnant to Gods commaundment. 2. The Israelites doe not therefore keepe this oath, as that they were bound thereby, because they sware it being deceiued, and thinking the Gibeonites to haue beene of another countrie: but first *for auoiding of offence,* whereby the name of God might bee disgraced among the Heathen, if the Iewes had not kept their oath. and then, *because it was lawful and iust to saue them, which desired peace, and embraced their religion, although no oath had beene made at all.*\n\nOut of those thinges which haue beene spoken *concerning the keeping of lawful oathes,* aunswere is made vnto this question, *Whether oathes extorted from men against their wils are to be kept.* Extorted oathes *are to bee kept, if they containe nothing in them that is vnlawfull, or if they haue the forealleaged conditions,* although they be vnprofitable and hurtful to vs. *But vnto wicked oathes no man ought to be forced: neither verilie should wicked oathes be extorted by anie tortures from vs, but we must choose to die rather. But if anie wicked and impious oathes be made, through feare or infirmitie, against our conscience, those doe not bind, and are to bee recalled; because what is impious to be done, that is impious to be sworne; neither is one sinne to be heaped on another. Now extorted oathes, that are not impious, which are made of things lawful and possible, though hurtfull and harde, are doubtlesse to be kept, because thou art bound by Gods Law to chuse the lesser euil.* If it bee iust to doe, which thou through constraint hast promised, it is iust also for thee to promise by oath to doe it. For what we may lawfully doe, the same also we may lawfully promise by an oath to do. As, if a man falling into the hāds of a theef, shuld be required by the thief to giue a peece of mony for the redeeming of his life; verily he not only may, but also ought, if he be able, to perfourme that which the theef requireth. And if this be lawfully performed vnto a theef, it is lawfully also performed vnto him by an oath. Likewise, it is lawful also to promise by oath silence vnto the theefe, and such an oath made for the keeping of silence promised vnto the theefe, both may, and ought to be kept.\n\nObiection. *That which is hurtful vnto the common wealth, is not to be promised, or if it haue been promised, it is not to be kept: Such silence promised vnto the theefe is hurtfull to the common wealth: therefore it is not to be promised, or if it haue beene promised, it is not to be kept.* Aunswere. 1. That which is hurtfull to the common wealth is not to bee promised, that is, if wee may doe it without the hazard and danger of our life; And further, if at that instant, when a man is in such daunger of his life, hee bee not rather to prouide for his owne safety, than to reueile such a thing. 2. It is rather profitable than hurtful vnto the common wealth to promise silence vnto the theefe, and to keepe promise. For hee, which hath promised silence by oath vnto the theefe, is by this meanes saued. Moreouer if he should not promise by oath silence vnto the theefe threatning him death, he shoulde thereby neither profit the cōmon welth, nor himself. Wherefore to promise silence by oath vnto the theef, & to keepe it, seeing it is the lesser euil, is of the two rather to be chosen.\n\n## 5 Whether a Christian maie take a right and lawful oath\n\n*That a Christian maie take an oath,* besides that it is necessariely gathered out of that, which hath beene already spoken of an oath,[^1] it is also confirmed by diuerse reasons. The first reason is drawen *from the end of an oath. For an oath is a confirmation of faith, and truth, a deciding of debates, a bond of ciuill order, and giueth and ascribeth the praise and mainteinaunce of the truth to God.* Wherefore an oath is lawfull and necessary for christians, because the confirming of faith and truth, and the deciding of debates is profitable, lawful, and necessary for al, and glorious vnto God. The second reason is drawen *from the definition or nature of an oath; because an oath is a testification of the truth, and an inuocation of God, whereby we desire of God such thinges as are agreeable vnto his nature and wil manifested in his word, to wit, that he wil bear record vnto the truth.* But this inuocation of God is lawfull: therefore an oath is lawful. Inuocation is the worshippe of God: Therefore an oath also must necessarily bee iudged to bee the worshippe of God. The third reason is drawne *from gods commaundement,* Deut. 6.13. and 10.20. *Thou shalt feare the Lorde thy GOD, and serue him, and shalt sweare by his name.* Isai. 65.16. *He that sweareth in the earth, shal sweare by the true God.* Ier. 12.16. *And if they wil learne the waies of my people, to sweare by my name, The Lord liueth.* Hither are referred especially[^2] those places of Scripture, where an oath is taken for the true worshippe of God. The fourth is drawen *from the examples and practise of the Saintes,* whose oathes are in Scripture approued. Neither onely the example of the godly Patriarkes and Apostles, prooue that the godly may take a iust and lawful oath: but the Apostles also by their example confirme the same, and especially Saint Paul, who in many places prooueth those thinges which hee vttereth to bee most true, by interposing of an oath. As when, besides many other places, he saith, *Roman.* 9.1. *J saie the truth in Christ, J lie not, my conscience bearing me witnesse in the holie Ghost.* Roman. 19. *For God is my witnesse whom J serue in my spirite, in the Gospel of his Sonne, that &c.* 2. Cor. 1.23. *J call God for a record vpon my soule,* that is, I call God vpon my head, or with the daunger of my life, as a reuenger reuenging this iniurie, if I lie. *Phil.* 1.8. *For God is my recorde, how J long after you all.* 1. Thes. 2.10. *Ye are witnesses, and God also, how holilie, and iustlie, and vnblameablie we behaued our selues among you.*\n\nThese and the like examples doe sufficiently shew, *that it is graunted doubtlesse vnto Christians to take a iust oath in lawful matters.* Wherefore *all those places of Scripture, which seeme to forbid oathes, forbidde rash oathes, or such as haue not those lawful causes and conditions of an oath:* Which also is apparent by comparing the places of the old and new testament, and by the end and drift of Christ, who went about to free the lawe from the corruptions of the Pharisees. Whereupon in S. Matthew. cap. 5. rashe and vnnecessary oathes are forbidden: and this to be so, is manifest both by conference of other places, and also by the purpose and scope of Christ, who (as it was saide) freeing the true meaning and sentence of the lawe from the corruptions of the Pharisees, sheweth that by the third commaundement are condemned all oathes, superfluous, and vnnecessarie: and in them not onely those that are direct oathes, in which the name it selfe of God is expressed, but also indirect or oblique oathes, in which the name of God is vnderstoode being dissembled and cloaked by vttering in place thereof the names of creatures. And so he taxeth the hypocrisie of the Pharisies, who did exercise those indirect or oblique formes of swearing, as if they did not seeme by rash swearing to prophane the name of God, if they expressed not the name of god in their oath; and as if they were not periured and forsworne, if when they expressed not the name of God in their oath, they afterwards breake their faith & oath giuen in that indirect forme of swearing. But Christ sheweth, *that euen then also the name of GOD is sworne by, when heauen and earth is named,* because there is no part of the worlde, wherein God hath not engrauen a marke of his glorie. And when men sweare by heauen and earth, in the sight and hearing of the framer of them both, the religion of the oath is not in the creatures by whom they sweare, but God himselfe only is called to record, and for a witnesse, by the citing of these symboles and badges of his glorie. Neither doth God sticke in the wordes; but in the sentence and meaning rather, than in the signes and symboles doth the honour or dishonour of Gods name consist: like as Christ also teacheth the same in expresse woordes, *Matth.* 23. which wordes are to be inferred with this place which now we haue expounded. Obiection. *But Christ saith, sweare not at all.* Ans. That, *At all,* is referred to the diuers formes of swearing, not to the very word of swearing it selfe: as if they should say, sweare not falsly or rashly at al, to wit, neither directly, nor indirectly. *For he that sweareth by the Temple, by Heauen, by Earth,* affirmeth those thinges which he auoucheth, to be as true, as the temple is truely Gods house, heauen Gods seate, and earth his footstoole. And this is all one, as if he should sweare by the life of god. For he prouoketh God to defend and maintain his honor, in punishing him that sweareth, if hee deceiue and speake falslie. Obiection. *The taking of an oath belongeth onlie to a publicke oath, not to a priuate oath.* Answere. 1. This is a false restraint, because those things which the Scripture deliuereth concerning an oath, are not restrained to a publicke oath only, yea a great part of them prooue and conuince, *that a right & iust oath is no lesse allowable in Christians priuatelie, than publickelie,* as by the verie testimonies themselues of sacred Scripture is sufficiently declared. 2. *The examples of holie men,* affirming the trueth by priuate oath, and giuing their faith priuatlie vnto others, do likewise manifestly declare that a priuate oath also being rightly made and conceiued is allowable in Christians. 3 The same is proued also, *by the end of an oath:* for the end thereof is the confirming of faith and trueth, and the deciding of debates belongeth priuatly also to all Christians, and therefore so doth an oath it selfe also, whereby we confirme & establish faith and trueth.\n\nVnto the parts of the obedience of this commandement are opposed those sinnes, whereby either the right taking and vsing of Gods name is omitted, or the ill and vaine vsing and taking thereof committed.\n\n*Vnto the propagation of the doctrine concerning God is opposed, an omission or neglect of occasions and abilitie to instruct others, and to bring them vnto the knowledge of the truth,* especiallie our children, or others, who are committed vnto our trust and charge. Hither belongeth Christs parable of the Seruauntes employing their Maisters talentes in trafique, *Matth.* 25. Vnto this is also opposed *A lothing or shunning of such talk & speech as is had of God and diuine matters.* Ps. 119. *I wil delite in thy statutes, & wil not forget thy words.* And in the same Psalme: *Saluation is farre from the wicked, because they seeke not after thy Lawes.* Vnto this also are opposed *the corruptions of religion and of heauenlie doctrine,* whereby some false thing is auouched or spread abroad concerning God, and his wil or works. *Jerem.* 14. *The Prophets prophecie lies in my name. By sword and famine shall those Prophets be consumed.*\n\n*Vnto the celebration or magnifieng of God are repugnaunt* 1. *Contempt of God,* & the omitting of his praise. 2. *Contumelie against god, or blasphemy,* which is to speak of god such things as are contrary to his nature, properties, and wil, either of ignoraunce, or through an hatred of the truth, and of God himselfe. Now the Scripture distinguisheth the blasphemy against God, that is, whatsoeuer is spoken contumeliously or reprochfully against God, ether of ignorance, or against the conscience, (As, 1. *Timot.* 1.13. *When J before was a blasphemer, and a persecuter, and an oppresser: but J was receiued to mercie: for I did it ignorauntly through vnbeliefe*) from the blesphemie against the holy Ghost, which is, against their conscience to striue against the known truth of god, whereof their minds are conuicted by the testimony of the holie Ghost: which sinne who commit are punished by God with a blindnes, so that they neuer repent, nor obtaine remission. *Matth.* 12.31. *Euery sinne and blasphemy shal be forgiuen vnto men: but the blasphemie against the holie Ghost shal not be forgiuen vnto men.* Whence it appeareth, seeing Paul saith hee was a blasphemer, and yet obtained pardon; and seing likewise christ affirmeth that some blasphemy is forgiuen, and some is not forgiuen: that the name of blasphemy is taken in diuers senses.\n\n*Vnto the confession of the truth is repugnaunt* first, *The denial of the truth for feare of hatred, or persequution, or ignominie.* This deniall is of two sortes: *The first is, an vniuersal and general defection from true religion, which is to cast awaie the profession of the truth, either certainelie or doubtfullie knowen and receiued, with a certaine and purposed aduise, and with the whole hearts desire of resisting God, and without anie griefe or remorse of flying and shunning this casting awaie of the truth, and without any purpose of obeying God in applying vnto himselfe the promise of grace and in shewing repentaunce. This denial is proper to reprobats and hypocrites.* Whereof is spoken *Matt.* 13. and *Luk.* 8. and 1. *Joh.* 2. And this defection, if it be don against the truth certainly knowen, is sinne against the holy Ghost, whereof none repent.\n\n*The other denial is special and particular,* which is the denial of weaklings, & is committed either through error not voluntary, neither purposed, or through feare of affliction, when as notwithstanding there remaineth still in the hart an inclination and griefe detesting that weaknesse, and denial, and some purpose also to struggle out of it, and to obey God, by applying vnto himselfe the promise of grace, and by giuing himselfe vnto repentaunce. Into this denial may the elect and regenerate fall, but they get out of it againe, and returne vnto the confession of the truth in this life, as it is shewed and exemplied in Peter, *Matth.* 26. Secondlie, *Vnto confession is also opposed dissimulation, or dissembling and hiding of the truth, when as Gods glorie and our neighbours safetie requireth a confession of the truth: which then requireth it, when false opinions concerning God, and his wil, or woorde, or concerning the church, seeme to be confirmed and strengthned by our silence in the mindes of men: or when those thinges remaine secret and hidden which God wil haue known and manifest for the maintenance of his glorie against the reproches of the wicked, for the conuincing of the obstinate, and for the instructing of those which are desirous to learne:* or lastly, *when our silence maketh vs suspected to be approuers and abetters of the wicked.* Thirdly *vnto the right and lawfull confession of truth, is opposed an vnseasonable and vntimelie confession,* that is, whereby without any aduancing of Gods glory, and without the furtherance of any ones safety, and without any necessity of discharging his calling or duety, there is stirred vp either a derision and euill entertainment of the truth, or the fiercenesse and cruelty of the enemies against the godly. Such a confession, whereas it dooth rather darken than set forth the glory of God, & rather hindereth than furthereth the safety of the Church, swarueth plainly from the scope and end of true and lawful confession, and therefore is not a right vsing but an abusing of Gods name. Therefore Christ forbiddeth it, *Mat.* 7. *Giue not that which is holie to dogs.* And Paul, *Tit.* 3.10. *Reiect him that is an heretique, after once or twise admonition, knowing that he that is such is peruerted, and sinneth beeing damned of his own self.* Neither doth that crosse this, which is said, 1. *Pet.* 3.15. *Be readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you, with meekenesse and reuerence.* For Peter *willeth vs to be alwaies in a readinesse or furnished to make aunswere* concerning the summe and groundes of Christian doctrine: yet so, as that it is not necessary to vtter and expound all vnto euery one, but vnto all those, which require a reason and an account of our faith, therby either to learne it, or to know it. But whom we see once to scoffe at the true doctrine which hath beene expounded & confirmed vnto them, if they again require a reason and account of our faith, we are not to make further answere. For so Christ himselfe after hee had sufficiently confessed and confirmed his doctrine by testimonies, answereth nothing vnto the High-Priest and Pilate touching the false witnesses, and, *Luk* 22. himselfe rendereth this reason of his silence: *If J shal tel you, you wil not beleeue me.* Another reason is giuen by Isaiah cap. 53. *He was oppressed and was afflicted, & did not open his mouth,* that is, because Christ knewe he was now to suffer according to his fathers will, after his cause was sufficiently defended, he is not careful of deliuering his person from iniuries, contumelies and punishments. For he knewe that this obedience did tend to his fathers glorie. But contrariwise, when the High-Priest adiureth him, he confesseth himselfe to bee Christ, because then his silence woulde haue giuen suspicion of contempt of the name of god, whereby he was adiured Obiection. *We do not perceiue who are swine and dogs: wherefore we are to render a reason of our faith to al without putting anie difference.* Aunswere. Christ doth not cal al wicked men swine or dogs, but those only, who contemne and make a mock of the doctrin confirmed, which they haue heard and which hath beene expounded vnto them. 2. Christ willeth not vs to iudge of dogs and swine by the secretes of their hearts, but by their present words and deedes.\n\nIf againe it be replied, *In matters of difficultie, and such as are hard to be iudged, except there be deliuered some certaine and exact rule how to iudge and deale, mens consciences are left wauering and in doubt.* 1. *But if also we are to iudge of the outward shew of swine and dogs, it is hard to pronounce, who are to bee accounted for swine and dogs; Therefore mens consciences are left in doubt, vnto whom, and when confession must bee made:* The Minor is false. For Christ wil haue none to be counted for dogs and swine, but such as shew manifest stubburnes and obstinacy in their woords and deedes, of whom it is no hard thing to iudge out of the word of God. And further the holy Ghost is promised vnto all that aske him, by whom their iudgementes and actions may be directed, that they er not. And lastly, seeing in this life we attaine not vnto the perfection of Gods Law, neither in other things, neither in this point; they who ioine the desire of Gods direction with an earnest care of Gods glory, and loue of their neighbour, may and ought to be certain & assured, either that their counsels are so ruled by the holy Ghost, that they erre not, or, if they er, that yet their error is pardoned & forgiuen them. And this certainty sufficeth for the reteining of a good conscience.\n\nIf lastly it be obiected, *That tyrants and manie Magistrates which persecute the church are swine and dogs, And therefore wee according to Christs commaundment are not to make aunswere vnto them if they demaund our religion:* wee aunswere that this reason is a fallacy of the accident. For if the Magistrates demaund our religion, or any other by their commission and in their name, we are necessarily to make aunswere of our confession vnto them, both in respect of their office, wherunto we owe obediēce, & also in respect of gods glory; according as it is said of Christ, *Mark* 8.38. *Whosoeuer shalbe ashamed of me, and of my words among this adulterous and sinfull generation, of him shal the Sonne of man be ashamed also, when he commeth in the glorie of his Father with the holie Angels.* And Mat. 10. & Luk. 12. *When they shal bring you vnto the Synagogs, and vnto the rulers, and Princes, take no thought howe or what thing ye shal aunswere, or what yee shall speak. For the holie Ghost shal teach you in the same houre, what ye ought to say.*\n\nFourthlie, *vnto lawfull confession is opposed the abusing of christian liberty,* or giuing of offence in things indifferent, which is, by the vsing of thinges indifferent, to confirme errours in the mindes of the aduersaries, or in their minds that are weake, or to alienate them from true religion, or by our example to prouoke them to an imitation accompanied with an euill conscience, *Rom.* 14.15. *Jf thy brother be grieued for the meat, now walkest thou not charitablie; destroie not him with thy meat for whom Christ died.* 21. Cor. 8.9. *Take heede least by anie meanes this power of yours be an occasion of falling to them that are weake.* And, *Acts.* 24. Paul maketh a vow, that he might free himselfe from the suspicion of reuolting from Moses.\n\nFiftly, *vnto true confession are opposed all scandals and offences giuen in manners,* when as namely they which professe true religion, lead a lewde and wicked life. For thereby they giue occasion vnto the aduersaries & those that are weake, to iudge and speake ill of that religion, whose followers they see to liue ill: and therefore this is reputed and numbered among the chiefe contumelies and abuses of Gods name. *Rom.* 2.24. *The name of God is blasphemed among the Gentiles through you.* Psal. 50.16. Vnto the wicked said god, *What hast thou to doe, to declare mine ordinances, that thou shouldest take my couenant in thy mouth?* 2. Tim. 3.5. *Hauing a shew of godlinesse, but haue denied the power thereof.*\n\n*Vnto zeale for the glorie of God is opposed,* 1 In the defect, *Cowardnesse, or lithernesse in maintaining Gods glorie,* which is, *either not to be stroken with a griefe when god is reproched,* and so neglect gods glory; *or not to haue and shew in words and deeds a desire to hinder, according to his place & calling, the reproching of gods name, or to faigne and pretend zeale for gods glorie.* They runne into this vice, who forbidde not rashe oathes and blasphemies, because they are not led with a zeale for the glorie of God, whereby they should be mooued to reproue and forbid (yet so, as it bee according to their degrees and callinges) that which God reprooueth and forbiddeth. 2. In the excesse is opposed, *an erring and ignoraunt zeale,* or a zeale of errour which Paul, *Rom.* 10. calleth *a zeale not according to knowledge,* which is to bee displeased with woordes and deeds, whereby Gods glory is falsly thought to be impaired. Now this is done when as *either wee take that to bee the glorie of God, and endeuour to defend it, which is not the glorie of God, neither ought to be defended:* or *when we take that to be an impairing or defacing of gods glorie, and labor to repell it, which is no impairing of gods glorie, neither ought by anie meanes to be repelled:* and againe, *when either gods glorie is otherwise defended, than it ought to be defended, or the impairing of gods glorie is preuented and repelled otherwise then it ought to be repelled.*\n\n*Vnto giuing of thanks is opposed,* 1. *The omitting of thanksgiuing or ingratitude,* which doth either neuer or seldom times think of and magnifie Gods benefites, or if hee thinke of them, he doth it coldly. 2. *Hypocritical thankefulnes,* whereby we dissemble the greatnes of Gods benefits, neither esteeme them to be so great, as they indeede are. 3. *A deniall, or extenuating and lessening of gods benefites,* or to make himselfe, and others authors thereof. 1. *Corinth.* 4.7. *What hast thou that thou hast not receiued? If thou hast receiued it, why gloriest thou, as though thou hadst not receiued it?* 4. *The neglect of Gods gifts,* when as they are imploied not to gods glory, but vnto abuses and the reproch of God.\n\n*Vnto right and lawful swearing is opposed,* 1. *The refusing of a lawful oath,* when one auoideth to take an oath, which tendeth to gods glory and to the safety of his neighbour. 2. *Forswearing, when wittinglie and willinglie a man deceiueth by an oath either in bearing witnesse,* or in promise made concerning his owne wil and purpose. 3. *An idolatrous oath,* which is taken by another, besides the true God. 4. *An oath made of an vnlawful thing:* as was Herodes, to perfourme whatsoeeuer Herodias daughter should aske. 5. *A rash oath,* made of a lightnes, that is, without any necessity, or vpon no great cause. Hither belong those places which forbid swearing *Mat.* 5. and 23. and *James.* 5.\n\n*Vnto inuocation is opposed* first, *a neglect or omitting of inuocation,* which is required as being the fountain of al vngodlinesse. This is, neither to craue of God, nor to wish for benefites & blessings necessary for vs. *Ps.* 14. *They cal not vpon the Lord.* Hither belong those places which forbid vs to giue ouer or bee weary of praieng, if wee haue not helpe at the same time, and after the same manner, which we would, as *Luk.* 18. The parable of the widow & the wicked iudge. *Rom.* 12. *Continuing in praier.* 1. Thes. 5.17. *Praie continually.*\n\nSecondly, *vnto vocation is opposed all vnlawfull inuocation,* that is, wherin is wanting some necessary circumstance of those, which are required to the lawful and true inuocation of God. *The chiefe kindes of this vnlawfull inuocation are, idle babling and vaine repetitions, and praieng vnto God for such things, as are repugnaunt vnto his wil and Law.* Thirdly, *Liplabour, or praiers made without anie true motion of the heart,* without a desire of Gods bountifulnesse, only in woords, or outwarde motion of the body, or without a submitting of our wil vnto Gods wil, without true repentance, without faith beleeuing to be heard, without the knowledge of gods promises, without confidence and trust in the Mediatour only, and without acknowledgement of our owne weaknesse & infirmity. Fourthly, *Jdolatrous inuocation,* which either is directed vnto false Gods, or creatures, or tieth Gods hearing of vs and his presence to a certain place or thing, that is, without the commaundement or promise of God. For as in the first commandement God forbiddeth that honor which is due vnto him alone, to be translated vnto others; and in the second commaundement forbiddeth any other worship of his name and God-head to be vsed, besides that which himselfe ordained: So in this third commandement he forbiddeth the profession of both (namely both of the worshipping of any other besides the true God, and of any other worship, besides the true worship of God) and therefore condemneth al such adoration and worship. For inuocation ascribeth vnto him, vnto whom it is made, infinite wisedome, and power, as who in all places and at all times vnderstandeth, and heareth euen the secret groanes of them that call and inuocate on his name, and is able to help and preserue al, euen besides and against the order of second causes, and to giue them those good things, which can be giuen onely of him who is the Almighty creatour, gouernor, & Lord of al things. Wherefore idolatrous and vaine is the inuocation of Pagans, Turkes, Iewes, and of all who imagine and make vnto themselues another God, besides him which hath manifested himselfe in his worde by Prophets and Apostles, through the sending of his Sonne, and his holy spirite: likewise idolatrous is their inuocation that inuocate on Angels or on the Saintes departed: because they attribute and giue vnto them the honor which is due to God alone. *Matth.* 4. *Thou shalt worship the Lord thy God, and him onelie shalt thou serue.* Reuel. 19.10. *I fel before the Angels feete to worship him: but he said vnto mee, See thou doe it not: I am thy fellow seruant, and one of thy bretheren, which haue the testimonie of Jesus. Worship God.* So, Actes 14. Paul and Barnabas refuse diuine honours to be done vnto them by the men of Lystra.\n\n### The obiections of the Papists which vse inuocation and praier, vnto the Saints departed\n\n1 *VNto God onely is due* 〈 in non-Latin alphabet 〉, *that is, adoration, which giueth vnto God an vniuersal and general power, prouidence and dominion: but* 〈 in non-Latin alphabet 〉, *that is, veneration and honour, is due vnto Saints, wherewith we venerate and worship the Saints for their holinesse and merites.* Aunswere. This is but a friuolous shifting. For wee detract not, neither take away from Saintes, either liuing, or departed, such honour and woorship, as is an agnising and celebrating of that faith, holines, and giftes, which God hath bestowed on them; and an obeying of that doctrine which they haue deliuered vnto vs from God; and an imitating and following of their life and godlines. But this honour, that they vnderstand and heare in euery place and time the groanes, thoughts and wishes or desires of them that inuocate, and relieue their necessities, is due vnto God only; and likewise, that through their intercession and merites is giuen vnto vs remission of sins, eternal life, and other blessinges from God, this honour is due vnto Christ onely; and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry, whether it bee called by the name of 〈 in non-Latin alphabet 〉, or by any other name whatsoeuer.\n\n2 *Whom god honoureth, the same must we also honour. God honoureth the Saintes. Therefore we also must honour them.* Aunswere. We graunt this concerning that honour, which god giueth vnto the Saints: for therein inuocation is not comprehended, as beeing an honour due vnto God alone, who saith, *Jsai.* 42.8. *That he wil not giue his glory to another.*\n\n3 *God heareth vs by his owne power and vertue; the Saintes heare vs by grace, or by the vertue of God.* Aunswere. God doth not communicate these properties vnto others, whereby he wil be discerned from others. 2. *Chro.* 6.30. *Thou only knowest the hearts of the children of men.* And Actes 1. and 15. It is ascribed vnto God, as proper vnto him, *to be the searcher and beholder of harts.*\n\n4 *The Saintes haue by the grace of God wrought miracles, whereby also God is discerned from creatures. Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes, and by consequent the knowledge of the thoughts and affections of al that praie vnto them.* Answere. This reason is doubly faulty. First, the consequence is not of force from a general particularly, put vnto a certaine special. Wherefore it followeth not, that God hath communicated with his Saints a knowledge of harts vniuersally, or of the hearts of all that make inuocation, albeit it were true (which yet we graunt not to be true) that hee did communicate some of his prerogatiues or essential properties with the Saintes: except it may bee prooued by certaine testimony of Scripture, that amongest those some communicated prerogatiues this is also conteined. But the contrary hereof hath been already proued. Secondly, the proofe of the Antecedent drawen from the example of miracles, is of no force. For there is not any power of working miracles transfused by god into the Saintes, neither doe the Saints work these by their owne vertue, or by any vertue communicated vnto them by God, but are onely ministers of the external works, that is, of foretellinges, or tokens, which when the Saints do, god doth manifest vnto them, that he will by his owne vertue, not transfused into them, nor by the like vertue created in them, but by his owne proper vertue beeing and remaining in himselfe alone, work those woonderfull woorks and proper vnto an omnipotent nature; and if wee speak truly and properly, he it is alone that worketh them. The Saints are said to work them, by a[^3] figure of speech, as being the ministers of the outward work, which god addeth vnto the working of the miracle as a signe of his presence, power; and wil. Wherefore it doth not hereof follow, that either the infinite wisedome and vniuersall knowledge of hearts, or other essential properties & prerogatiues of god are communicated with the Saintes.\n\n5 *Ahijah knew the thoughtes of Jeroboams wife,* 1. King. 14. *Eliseus knew the thoughtes of the King of Syria,* 2. King. 6. *Peter knew the coosinage and fraud of Ananias and Sapphyra,* Actes. 5. *Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes.* Aunswere. *A fewe extraordinary examples make not a generall rule. They knewe these thinges by the gift of prophecie, wherewith they were endued by reason of their office and calling, which they had and bare for the edifieng of the Church:* neither yet did they know alwaies, neither the thoughtes of al, neither by any power within them to behold hearts and minds, but through a diuine reuelation from god they knew onely at such a time, and such things, as was requisite for the profite and vtilitie of the church to be reueiled vnto them. But hereof it doth not follow, that the Saints departed also are endued with the gift of Prophecy; because there is no need thereof in the life to come, and they bear no longer that office, which they bare in this life: neither doth it follow, that they behold the minds and hearts of men, or vnderstand from god the thoughts, affections and necessities of al men.\n\n6 *Christ saith,* Luk. 15.10. *That the Angels of God reioice for one sinner that conuerteth. Therefore the Angels beholde the hearts of men. The same is likewise prooued of the Angels out of Daniel,* cap. 9. and 10. *Therefore the Angels beeing in heauen, beholde repentaunce in mens heartes which are on earth.* Aunswere. A cause is ill gathered and concluded of an effect, when that effect may come of other causes. For it is not necessary that Angels should know those things by the beholding of mens harts, which they may know either by effects, or by signes & tokens, or by diuine testimony & reuelation. For it agreeth not to the Angels onely, but vnto all the godly also on earth, to reioice for the conuersion of one sinner; neither yet do they behold the hearts of men.\n\n7 *The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen, implored Abrahams help, and knew the state of his brethren in this life; and Abrahams soule likewise did heare and see the soule of the rich man. Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth.* Ans. First, they do amisse to take that properly, which Christ spake allegoricallie and by way of parable, in translating his speech from corporall thinges, vnto spiritual things, not thereby to shewe that these are like vnto them, but by applying his speech as might best fit our capacity, to aduertise vs of the state of the godlie and wicked after this life. For soules haue not either bosomes wherein to receiue one another, or eies to lift vp, or tonges to be dried with thirst, or fingers to dip into water, neither doe they vse any mutual parly or conference from hell and heauen. Christes purpose therefore is by these figures of words to expresse the thoughts, affections, tormēts, & state of the wicked abiding in paines after this life. Moreouer, were it so, that these things had been in such wise done, as they are reported, (against which yet the very words themselues are) yet could nought be hence prooued for the beholding of minds, neither yet for the knowledge of all external things. For neither Abraham, nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other, but to haue knowledge of them by speech. And Stephen also being on earth saw Christ being in heauen; and Paul heard Christ speaking from heauen; neither yet doe al the Saintes see or hear, what is done in heauen, neither did Stephen and Paul see or heare these things at al times.\n\n8 *Christ according to his humanity maketh request vnto the Father for vs all, and therefore according to his humanitie hee knoweth the desire & necessities of them that cal vpon him in all places & at al times. Wherefore the saints also haue communicated vnto them from God the beholding of harts, & the hearing of praiers.* Ans. The example is vnlike. For the humane vnderstanding and mind of Christ vnderstandeth and knoweth, and his bodilie eares and eies also heare and see al things, whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses, by reason of his godhead, which sheweth them vnto his humanitie vnited thereunto, or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant. Neither yet is the force or wisedome of his humane nature infinite, as is the power and wisedome of the God-head, neither doth he know by any transfused vertue into him the thoughts of mindes and hearts. For of the measure of knowledge conuenient for his manhood it is said, *Mar.* 13.32. *Of that day and houre knoweth no man, no, not the Angels, which are in heauen, neither the Sonne himselfe, saue the Father.* Of the reueiling of the secrets of men vnto him by his diuinity, it is said, *Mar.* 2.8. *When Jesus perceiued in his spirit, that thus they thought with themselues, &c.* But nowe, that all things are reueiled vnto Angels and Saints, which are reueiled vnto the humane vnderstanding of Christ by his God-head, they will neuer be able to prooue out of the Scripture. For Christs humane nature dooth excell and surpasse in wisedome all Angels and men, both in respect of the personall vnion thereof, because it is vnited to his God-head, and also by reason of his Mediatourship, which office his humanity beareth & executeth together with his diuinity; yet so, that there is still kept in the administratiō thereof the difference of both natures. Wherefore this example of Christ doth not proue that the Saints know al things, either by beholding the things themselues, or by diuine reuelation from God.\n\n9 *Jn the diuine essence shine all the Jmages and formes of things. But the Angels and Saints departed behold the essence of God.* Mat. 5 & 18. *Therefore they behold in God al thinges, which we doe, suffer, and thinke.* Aunswere. First, the Maior proposition, which they put, is doubtfull and vncertaine. For it is manifest that God knoweth all thinges, and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges: but whether that vnderstanding of things doth so shine in God, that it may bee also beheld of creatures, this verilie they haue not as yet prooued out of Scripture. Secondly, neither is the Minor true, namely, *That the blessed behold the essence of God,* whereof it is saide, *No man hath seene God at any time.*[^4] Lastly, albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge & an immediate manifestation of God, whatsoeuer it is: yet wee are not to imagine, that they naturally know all things, that are in God. For then should their wisedome be infinite, that is, equal vnto Gods wisedome, which is absurd and flat against the testimonies of Scripture, whereas Angels also are said not to know the day of iudgement. Likewise, 1. *Pet.* 1. *Jnto which the Angels desire to looke.* And Ephes. 3.10. *To the intent, that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God.* They profit therefore and encrease in the knowledge of wisedome, and of the counsels of God, by the very exequution and contemplation of Gods woorkes. Nowe seeing that which they speake of, is no naturall, but a voluntarie glasse, or rather a diuine manifestation or illightening; that is, the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome, but God according to his good wil and pleasure, doth manifest & communicate vnto euery one such a part thereof as seemeth good vnto him, as it is said, *No man knoweth the Father but the Sonne,*[^5] *and he to whom the Sonne wil reueile him;* we affirme therefore the inuocation of Saints so long to want a ground and foundation, & so to be superstitious and idolatrous; vntill they shewe out of the Scripture, that God would reueile vnto the Saints the knowledge of the thoughts & affections of them which call vpon them. For that inuocation which is not grounded on the certane and expresse word of God, is idolatrie.\n\n10 *The friendship and fellowship of the Saints with God and Christ is so great and so neere, that he cannot denie them this manifestation.* Ioh. 15.15. *Hence-forth call I you not seruants; for the seruant knoweth not what his master doth; but J haue called you friendes; for all thinges that J haue heard of my Father, haue I made knowen to you. Much more then doth Christ this in the heauenlie life.* Reuel. 14. *These follow the lambe whither soeuer hee goeth.* Aunswere. This cause is vnsufficient. For this friendship and fellowship continueth, although god reueile not vnto them all thinges, or whatsoeuer they will, but onelie those thinges, which for them to knowe, is behouefull for their own saluation and happinesse, and for his glory.\n\n11 *Christ is the onlie Mediatour of redemption, or the Mediatour redeeming vs by his satisfaction, as beeing God & man: but the Saints are also mediatours of intercession praying for vs.* Hence we thus reason: *Mo intercessors hinder not the being of one onlie Mediatour. But the Saints are onlie intercessours or requestours. Therefore their intercession hindereth not, but that Christ maie be the onelie Mediatour.* Aunswere. We denie the Maior or distinction of mediation & intercession, because the Scripture teacheth, that *Christ our Mediatour did not only by once dying redeeme vs, and was in the time of his humiliation suppliant vnto the Father for vs.* Hebr. 5.7.9. *&* 10. Ioh. 7. but that also *hee continuallie appeareth and maketh intercession for vs in the presence of his father,* Rom. 8.34. *who is also at the right hand of God, and maketh request for vs.* Hebr. 7.24. *But this man, because hee endureth euer, hath an euer-lasting Priesthood: wherefore, hee is able also perfectlie to saue them that come vnto GOD by him, seeing he euer liueth to make intercession for them.* 1. Ioh. 2.1. *If anie man sinne, we haue an Aduocate with the Father, Jesus Christ, the iust.* Wherefore both the merit or satisfaction, and the intercession is Christs alone, and by our confidence in him alone we are to approch vnto god, that is, we are to aske and expect his promised blessings. For the satisfaction and intercession of Christ onely is of that price and woorthinesse with god, that for his merit onelie god is gracious and fauorable vnto vs.\n\n12 Against the former answere they reply with another distinction. *Christ is the only Mediator & intercessor by the worthines and vertue of his own merit & intercession; but the Saints are intercessors by the worthines & vertue of Christs merit & intercessiō: that is, their intercession preuaileth with god for vs, thorough the merit & intercessiō of Christ. Therfore that is not translated vnto them, which is proper vnto Christ.* Ans. They cannot escape or auoid by this means, but that they must needs be iniurious vnto christ. For the Antecedent proposition hath no sufficient enumeration of those waies, whereby Christs honor is translated vnto others. For not onely they which by their owne proper vertue and worthines, but also they which by Christs vertue merit of god those blessings that are promised for the merit of Christ onely, are put in the place and office of Christ. For no man besides Christ is able to merit of god any thing, not so much as for himselfe, muchlesse for others, by his owne obedience and intercession: wherefore our aduersaries by this reply ouerturn their own Doctrine. For if the praiers of the Saints are acceptable vnto god and are heard of him, through the force and vertue of Christs merit and intercession, they cannot bee accepted, nor obtaine any thing for vs, for their owne holinesse and merits, as the papistes haue hitherto taught vs. For he that standeth in need of a Mediator and intercessor himselfe, cannot be the intercessour for other men, albeit he may pray for others. For he is here called an intercessour, who by the worthinesse and glory of his owne satisfaction and petition, obtaineth grace and fauour for others.\n\n13 Heere they reply. *The saints pray for vs in heauen; because in this life they praie one for another, and in Heauen their loue is more feruent towards vs than in this life; and this maie be doone without anie iniurie vnto Christ our Mediatour, & with an assured perswasion of being heard either for their merits, or for the merit of Christ. Therefore we are to pray vnto them.* Aunswere. The consequence of this reason holdeth not. Because the praying of one for another is no sufficient cause, for which he should be called vpō or praied vnto, who doth praie. We gladly yeeld and graunt, that the Saints in heauen do most earnestly desire of god the defence and deliueraunce of their brethren, namely, of the church militant on earth, & that their praiers are heard according to the wil and counsell of God, whereunto they submit them-selues. And that this is the meaning & opinion of the ancient doctors, when they speak of the praiers of the blessed for the Church, the considering & conference of the places them-selues doth shew. But that the saints vnderstand & pray against the euils & daungers of euerie one, & heare our petitions & requests, we deny. Wherefore neither liuing in that heauenly felowship & society, neither conuersing in this life, are they to be called vpō or praied vnto without manifest Idolatry.\n\n14 *God saith,* Ierem. 15.1. *Though Moses and Samuel stoode before me, yet mine affection could not be toward this people. Therfore the Saints departed pray for vs.* Answere. This is a figure of speech representatiue, bringing in the dead praying, as if they were yet liuing; so that the meaning and sense is: Though Moses and Samuel were now liuing, and shoulde pray for this wicked and reprobate people, they should not obtaine grace and pardon. The like place is in *Ezechiel. cap.* 14.20. *Though Noah, Daniel, and Job were in the middest of it, As I liue, saith the Lord God, they shal deliuer but their own soules by their righteousnes.* Heere Daniel, which was yet liuing, and Noah, and Iob, which were long since departed, are placed by the Prophet in the middest of the wicked, praying for them.\n\n15 *The Lord saith by Isaiah,* 2. King. 19.34. *I will defend the Citie to saue it for mine owne sake, and for Dauid my seruaunts sake, therefore wee are heard also through the merite and intercession of the Saints.* Aunswere. This protection and preseruing of the Citie is not promised in respect of Dauids merite, but in respect of gods promise of the Messias which should be born of Dauids posteritie. Reply. *The deliuerie of the Citie from the seege of the Assyrians is not promised & performed in respect of the promise of the Messias, because this promise might haue been fulfilled without that benefit of deliuery, as also it was fulfilled after the taking and ouerthrow of the Citie.* Aunswere. They er, that restraine Christs benefit to those things or promises only, without the performance whereof the promise made vnto Dauid concerning the Messias could not haue beene kept. For all the benefits & blessings of god both corporall, and spirituall, both before and after the Messias was exhibited, as well those without which the promise of the Messias could, as those without which it could not be fulfilled, are all perfourmed vnto the Church for the Messias sake. 2. *Cor.* 1.20. *For all the promises of god in him are Yea, & are in him Amen.* And so doth the Scripture expound the like kinds of speaking, as 2. *Kings.* 13. & *Deut.* 7. Lastly, the benefits, which god also performeth vnto the wicked posterity of the godly are attributed vnto the godlinesse of their godly parents, not of merit, but of mercy: & for the truth of gods promises. As, *Exod.* 20. & 32. & *Deut.* 4.16. *Gen.* 48.16. *Jacob saith of Josephs sons, Let my name be named vpon them, and the name of my fathers Abraham and Jsaacke. Here Jacob willeth himselfe and his fathers to be called vpon after his death. Therefore it is lawfull to call vpon the Saints departed.* Aunsw. It is an Hebrue phrase, which signifieth an adopting of Sons; so that the sense is, let them be called by my name, or let them take their name from mee, that is, let them be called my Sonnes, hauing the dignitie & title of Patriarks, that two tribes of Israell may come therein The like phrase is in Isaiah. *Cap.* 4.1. *In that daie shal seuen weomen saie to one man;*[^6] *Let vs be called by thy name;* that is, let vs bee called thy wiues.\n\n17 *Job* 5. *Call now, if anie will aunswere thee, and to which of the Saints wilt thou turne? Heere Elephas exhorteth Job to craue the aid of some Saint.* Aunswere. The words which go before doe shewe, that these wordes belong to a comparison of men with Angels, whom he saith so farre to excell men in purity, that they doe not so much as make aunswere or appeare being called by men. Wherefore this place doth more make against than pleade for the inuocation of Angels.\n\n18[^7] *Job* 33. *Jf there be an Angel, one of a thousand to speake for him, to declare mans righteousnesse, He will haue mercie vpon him, and will saie, Deliuer him that he go not downe into the pit: J haue found one in whom I am reconciled vnto him.* Ans. Here the old translation speaketh vnproperly. For the woordes are thus; *Jf there be an Angel with him, or an interpreter one of a thousand, to declare vnto man his righteousnesse; Then will hee haue mercy vpon him, and will say, Deliuer him, that hee go not downe into the pit; for I haue found a reconciliation.* Now then albeit this were the sense, that Angels pray for men distressed and in affliction; yet this made nothing for their inuocation. But it is manifest that this is the sense; If a man diseased or afflicted, be in his calamitie instructed of the will, iustice and goodnesse of god, either by an Angell, or by a Prophet, or by some teacher (for these also are called Angels) and repenteth him of his sinnes, and assenteth vnto the Doctrine and comfort ministred vnto him; him will God deliuer by their ministerie, by whom he doth instruct him.\n\n19 Matth. 25.40. *Jn as much as* (saith Christ) *ye haue done it vnto one of the least of these my brethren, yee haue done it to me. Therefore what honour of inuocation we giue vnto the Saints, the same is also giuen vnto Christ himselfe.* Answere. That honour of the creature maie and ought to bee referred vnto God, which God willeth to bee done vnto him: but that honour of the creature which God forbiddeth to bee giuen vnto the creature, is not honourable but reprochful and contumelious vnto god. Now the reason is sottish, whereas they wil seem to draw it from the words of Christ; when Christ speaketh of the duties of charitie, which god willeth vs to perfourme in this life towardes those, that stand in neede of our aide and help.\n\n20 *Jf the Angels vnderstanding our necessities praie for vs, and so are to be praied vnto, it is lawful also to praie vnto Saints: But that the Angels pray for vs, is confirmed by the woords of Zacharie.* 1.12. *The Angel of the Lord aunswered and said, O Lorde of hostes, how long wilt thou be vnmerciful to Jerusalem, and to the citties of Judah?* Aunswere. The Maior is not wholy to bee graunted, namely, that all the Angels vnderstand all the wantes and necessities of al men. For the calamities of Iurie were open not onely to the sight of Angels, but also to the sight of men. 2. We denie the consequence, which they frame from the Angels vnto the Saintes departed. For vnto the Angels god committeth the care and protection of his Church in this life. Therefore they beeing also here on earth see and know our miseries, which the Saints see not, vnto whom this charge is not committed; & they pray particularly for many, which we cannot affirme of the Saints by any testimonies of Scripture. 3. There is another fault in the consequence, in concluding that wee must pray to them, because they pray for vs: because not euerie one who praieth for vs, is straight waies to be inuocated, as was before declared. The same is to be answered of the dreame of Iudas Maccabeus, 2. *Macab.* 15. Wherein hee sawe Onias the High-Priest, and Ieremias the Prophet praying for the people. As for that which is said in the booke of Baruch, cap. 3.4. *Hear now the praier of the dead Israelites;* the Israelites are there said to be dead, which were yet liuing and inuocating on god in this life, but by reason of their calamities, like vnto those that are deade. Wherefore this sentence standeth true and certaine, that the inuocation of whatsoeuer thing, besides the true God manifested in the church, is idolatrous, and is repugnaunt vnto the honour of Gods name, which God in true inuocation will haue exhibited and done vnto him.\n\n[^1]: Exod. 22.12. Heb. 6.16.\n[^2]: Isai. 45.23. & 48.1. Psal 63.10. Iere. 42. Gen. 21.23. &c.\n[^3]: 〈 in non-Latin alphabet 〉\n[^4]: Iohn 1.\n[^5]: Mat. 11.27:\n[^6]: According to the old Latin LET THY NAME BE CALLED VPON VS.\n[^7]: This is translated according to the old Latin translation, the words whereof the Papists vrge."},{"number":190,"title":"THE FOVRTH COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[103],"paragraphs":[],"clauses":[],"items":[],"text":"*Remember thou keepe holy the sabboth day: six daies shalt thou labour, and doe all that thou hast to do, but the seuenth daie is the sabboth of the Lorde thy God, in it shalt thou doe no manner of work, thou, and thy Sonne, and thy daughter, thy man-seruaunt, and thy maideseruaunt, thy cattel, and the straunger that is within thy gate. For in six daies the Lord made heauen and earth, the sea and al that is in them, and rested the seuenth day: wherefore the Lord blessed the seuenth day and hallowed it.*\n\n*The parts of this fourth commaundement are in number two, A commaundement, and a reason of the commaundement.* The parts of the commandement are also two: *The first is Moral: That the sabboth be sanctified,* that is, that some certaine time be alotted to the ministery of the Church, or to the publick seruice of God. *The other part is Ceremoniall and Temporarie, namely, that that time be the seuenth day,* & that therin be kept the Leuitical ceremonies. That this part bee temporarie and the other perpetual, is vnderstoode by the end of the commaundement, and by the causes of both parts, whereof more shal be spoken afterwardes. Now we wil in few words expound the wordes both of the commaundement, and of the reason adioined vnto the commandement. Which being once knowen, so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth.\n\n*Remember thou keep holy the sabboth daie,* that is, with great care and religion keepe holy the sabboth day. Not without cause doth God so seuerely commaund the keeping of the sabboth, 1. *Because the breach and violating of the sabboth, is the breach and violating of the whole worship of God.* For the neglect of the ministery doth easily corrupt the doctrine and worship of God. 2. *Because by the exacting of the ceremoniall or typical sabboth, God would signifie the greatnesse and necessitie of the spiritual sabboth.* 3. *Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs.* 4. *Because he willeth the sabboth to bee kept holy and to be sanctified,* that is, that sinnes should be eschued and auoided therein, & good works done, and that it should not be spent in slothful idlenesse. *Now god is otherwise said to sanctifie the sabboth, than are men: God is saide to sanctifie the sabboth,* because he appointeth it for diuine worship: men are saide to sanctifie it, when they referre it to that vse vnto which god hath appointed it.\n\n*Thou and thy sonne, and thy daughter, &c.* He will haue also our children and familie to cease from their labours for two causes. 1. Principallie, *that these also may be brought vp by their parents and masters in the seruice of God, and may be admitted vnto the ministerie of the Church.* For God will haue these also to be members of his Church. 2. *Because hee will haue, especiallie on the Sabboth day, loue and bountifulnesse towards our neighbour to be shewed and seene in the Church.*\n\n*The strainger &c.* Hee willeth also straingers to intermit their labours, and that, if they were conuerted vnto true religion, because they were of the houshold of the Churche if they were infidels, he commandeth it thē, not in respect of themselues, but in respect of the Israelites; 1. *Least by their example they should giue offence vnto the Church.* 2. *Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours, which it was not lawfull for them to woorke by them selues, and so the lawe of God should bee deluded.* Hereby is aunswere made vnto three questions, 1. *Whether other nations were also bound to the Mosaical ceremonies, if any of them liued among the Jewes.* 2. *Whether they which are aliens from the church may or ought to be forced to religiō.* 3. *Whether the sacraments, among which was also the Sabboth, ought to be cōmon vnto Infidels with the Church.* Vnto these questiōs we thus answer. *As concerning binding & constraint,* the strangers which conuersed among the Iewes, were not forced either to al ceremonies, or to religion, but to external discipline, which was necessary for the auoiding of breeding offences in the Church, wherein they liued. For a Magistrat ought to be a maintainer of discipline & order, according to both tables of the Decalogue, amongest his subiectes, and to forbid manifest idolatry and blasphemies.\n\nMoreouer, *as cōcerning the binding there was a peculiar consideration and respect of the sabboth,* which was not then first by Moses prescribed vnto the Israelits, but commanded by God from the beginning of the world vnto all men, and so did bind all men vntill the comming of the Messias. Although indeed this commaundement and ordinance was so growen out of vse among other nations, that they accounted it among the number of the chiefe reproches, wherewith they derided, and scoffed at the Iewes. *Furdermore the sabboth was no sacrament vnto Jnfidels,* because neither did the promises belong vnto them, that God would be their sanctifier; neither were they therefore constrained to cease from their daily labours, as for a testification or confession of this promise, but onely for auoiding of offence, and for preuenting of such occasion of breaking the sabboth, as might bee giuen by them vnto gods people. These thinges are also the better vnderstood by this, that *their cattle also are commaunded to rest,* whose rest had no respect or consideration either of Gods woorshippe, or of a Sacrament, but was commaunded only in respect of men: 1 *That all occasion of labouring might be cut off by forbidding the labour, or vse of their beasts.* 2 *That also they sparing brute beasts, might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men.*\n\n*For in sixe daies.* This reason which is annexed vnto the commaundement is drawne from Gods rest, & appertaineth to the ceremonial commaundement concerning the Seuenth day.\n\n*And rested on the seuenth day.* That is, hee ceased to create anie newe partes of the world, as being nowe perfect, and such as god would haue it to be. This seuenth day he consecrated to diuine seruice, 1. *That by the example of his owne rest, as a most forcible and effectuall argument hee might exhort men to the imitation thereof.* And so the imitation of this rest is double; *Ceremoniall or signifieng; and Morall or spirituall,* or signified. 2. *That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God, and of his perpetuall preseruation and gouerning of his worke euer since that day, vnto his owne glorie, and the safetie of his chosen:* and that so it might be a pricke to stir vs vp to the consideration & magnifieng of Gods workes towardes mankind. Furdermore, *God did not therefore grant six daies vnto labour, and the seuenth to diuine woorship,* that on other daies the worshippe of God shoulde bee omitted; but hee requireth these two thinges; 1 *That on the sabboth day, there bee not onely a priuate seruing of God, as on other daies, but also a publike seruing of him in the Church.* 2 *That on that day all other labours should giue place both to the priuate and publicke seruice of God, which on other daies euerie one doth exercise according to his vocation.*\n\nWe are furder to beware of *a Jewish superstition,* which Christ also doth once & again refute in the Gospel, namely, *to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life, or of anothers.* For by the end of the commaundement it appeareth that only seruile woorkes, or such as hinder the exercise of the ministerie are forbidden of God, but not those which hinder not the publicke seruice of God, but rather furder, foster, and aduance the same. So, *Matth.* 12. *Christ defendeth his Disciples, pulling the eares of Corn on the sabboth day, to driue awaie hunger; and himselfe healeth a man hauing a dried hand.* Luk. 14. Christ saith, that an Ox or any beast falling into a pit on the sabboth may be drawen out thence, without any sin. Macchabaeus fighteth on the sabboth day, that there might be some preserued which should keep the sabboth. 2. *Mac.* 15. And of the like actions there are two reasons giuen. 1. *Mac.* 2.40. *Jf wee all doe, as our brethren haue done, and fight not against the Heathen for our liues, and for our Lawes, then shall they incontinently destroy vs out of the earth.* Therefore they concluded at the same time saying; *whosoeuer shall come to make battle with vs vpon the Sabboth day, wee will fight against him.* For the maintenance of their life and religion, they say it is lawfull to fight euen on the Sabboth day. By the same reasons doth Christ defend his Disciples and himselfe, *Mat.* 12. citing a place of Hosea, *cap.* 6. *If yee knew what this is, J will haue mercie and not sacrifice, yee would not haue condemned the innocent.* And *Mar.* 2. *The Sabboth was made for man, and not man for the Sabboth;* that is, ceremoniall woorks must giue place to morall woorkes, so that rather the ceremonies must be omitted, than such woorks of charity, as our necessitie or the necessity of our neighbour requireth. And *Mat.* 12.5. *Haue ye not read in the Law how that on the sabboth daies the Priests in the Temple break the Sabboth, & are blamelesse? But I saie vnto you, here is one greater than the Temple.* Also, *Joh.* 7.22. *Ye on the Sabboth daie circumcise a man. If a mā on the Sabboth receiue circumcisiō, that the Law of Moses should not be ye broken; be angrie with me, because J haue made a man euerie whit whole on the Sabboth daie?* By which words hee sheweth that such workes as hinder not the vse of the Sabboth, but rather further & establish it, (such as are the workes which appertaine so to the seruice of god or sacred ceremonies, or to charity and loue towards our neighbor, as that present necessitie will not suffer them to bee differred vntill another time) do not breake or violate the Sabboth, but are most of all required to the right and lawfull obseruation and keeping of the Sabboth.\n\nNow we are furder here to obserue that there is a three-fold difference of forbidding works and sinnes. 1. *Labors are forbidden but in a respect only,* to wit, as they hinder the ministery of the Church, or as they giue offence to our neighbour. *But sinnes are simply forbidden.* 2. *Labours are forbidden onlie to be vsed on the sabboth daie, sinnes are forbidden at al times.* 3. *The ceasing from labors is a type of ceasing from sinnes,* which is the thing signified by that type.\n\nWhat things are remaining to bee knowen concerning the sabboth, wee will now consequently goe forward to declare. And because one part of this commandement is ceremonial, we shall not vnfitly afterwards adioine the common place *cōcerning ceremonies.* Lastly we wil annex in brief wise vnto these the common place *concerning the ministery of the church,* because by this commaundment is the external publique seruice of god enacted; and therefore also the ministery it selfe of the church, and the vse & honor thereof."},{"number":191,"title":"OF THE SABBOTH. The chiefe Questions","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[103],"paragraphs":[],"clauses":[],"items":[],"text":"*1* How manifold the sabboth is.\\\n*2* The causes for which the sabboth was instituted.\\\n*3* How the sabboth is sanctified, or kept holy.\\\n*4* How the sabboth is broken or prophaned.\\\n*5* How the sabboth belongeth vnto vs.\n\n## 1 HOW MANIFOLD THE SABBOTH IS\n\n*The sabboth signifieth a quietnesse, or rest, or ceasing from labours.* 1. *Because god rested on that daie,* namely, from making any new or moe kindes of creatures, though not from preseruing of the same which he had made, or from continuing the generation of the singulars of euery kind. 2. *Because the sabboth is an image of the spiritual rest to come.* 3. *Because wee also and our families, and our cattel are to rest and cease from our woorkes on that daie;* not from al woorkes, but from houshold and ciuil works, and from others of the like kind, that god may then shew and exercise in vs his works. And this concerning the name of the sabboth.\n\nFurthermore, *the sabboth is of two sorts: Internal, and external. The Jnternal, or Moral or spiritual, is the studie of the knowledge of God and his works, of auoiding sinnes and of worshipping God by confession and obedience.* To be short; *The spiritual sabboth, or spiritual rest is a ceasing from sinnes, and an exercising of the workes of God.* This sabboth, although it bee continuall & perpetual with the godly, yet is it begun in them in this life, and *is called the sabboth,* both because this is that true rest from labours & miseries, and the consecration of vs to gods worship, and also because it was in times past signified by the ceremonial sabboth. And this spritual Sabboth shall be perfectly & perpetuallie continued in the life to come, wherein is a perpetual worshipping & magnifieng of God, al those labours being left and surceased, wherein wee are now busied and occupied. *The external or ceremonial sabboth is a certaine time ordained and instituted by god in the church, dedicated to a ceasing from workes and labours, and giuen to the ministerie of gods word, & to the administration of the sacraments, or to the external publick worship of god.* This ceremonial sabboth was necessary, in the old Testament, to be the seuenth day, & that on that day (as also on other holy daies) the Leuitical ceremonies should be obserued. This selfesame ceremoniall sabboth is *a thing Indifferent* in the Newe Testament.\n\n*This Externall sabboth is also of two sortes: Immediate,* and *Mediate. Immediate is that which was immediatelie instituted by god himselfe:* & this was diuersly takē in the old Testament. Namely, 1. It signified *daies,* as euery seuenth day which was in a more peculiar sense called the sabboth, both in respect of Gods rest from the creation of the worlde, and in respect of that rest which was commanded the people of God to bee kept on that day. It signified also other festiual daies wherein the people were to rest, as on the seuenth day. So it is the first day of the Paschal feast called *the sabboth,* Leuit. 23 and in the same place *the feast of Trumpets* is called a sabboth; likewise, *the feast of Tabernacles.* 2 It signified also *the whole seuen daies,* or, *the whole weeke* was called, by the name of the chiefe day, *the sabboth.* Matth 28. *Now in the end of the sabboth, when the first daie of the sabboth, that is, of the weeke, began to dawne.* 3. It was taken for *euerie seuenth yeare,* wherein the Iewes were commaunded to intermit the tillage of their fieldes. The commaundement is giuen them, in *Leuit.* 25 4 26.35. And hereof also the whole seuen yeares were called sabbothes. *Leuit.* 25.8. *Thou shalt number seuen sabbothes of yeares vnto thee, euen seuen times seuen yeares.* The *Mediate externall Sabboth is that, which God dooth mediatelie constitute by his church,* such as is in the New Testament *the first day of the weeke, to wit sundaie,* or rather *The Lords daie,* which was instituted for the seuenth day, or sabboth day, in respect of Christs resurrection.\n\n## 2 The causes for which the sabboth daie was instituted\n\n*The final causes or endes for which the sabboth daie was instituted are these.* 1. *The publique seruice and worship of god in the church, exercise of praiers, confession & obedience,* in which consisteth the study of the knowledge of GOD, of good woorkes, and thankfulnes. God will, and therefore doth hee especially ordaine the sabboth, that hee bee worshipped and inuocated of vs in this life, not only priuately, but also by the publique voice of the Church. 2. *The mainteinance and preseruation of the ministerie of the church,* which is an office and function instituted by God to teach and instruct the Church concerning God and his will, out of the word of God deliuered by the Prophets and Apostles, and to administer the sacramentes according to Gods holy institution. *This is not the least end, for which the sabboth was ordained.* For this ordinaunce and publique preaching of the doctrine being ioined with praier and thankes-giuing, and with the vse of holy rites, is a publique exercise stirring and cherishing faith and repentaunce. 3. *It was instituted, that it might be in the old testament a type signifieng the spirituall and euerlasting sabboth.* Ezech. 20.12. *Moreouer J gaue them also my sabbothes to bee a signe betweene mee and them, that they might know that J am the Lord, that sanctifie them.* 4. *It was instituted for a circumstaunce of the seuenth daie,* that namely the seuenth day might aduertise mē of the creatiō of the world, of the ordering and menaging of things to be done, and of that meditation which they are to vse in considering gods workes which hee in sixe daies created and accomplished. 5. *That on that daie the works of charitie, bountifulnesse, and liberalitie should be exercised.* 6. *For the bodilie rest both of men and beastes,* but of beastes in respect of man. 7. *That men should prouoke one another by their example to godlinesse and to the praising and honouring of god.* Ps. 22.22. *J wil declare thy Name vnto my brethren; in the middest of the congregation wil I praise thee.* 8. *That the church maie be seen and heard among men, and be discerned frō the other blasphemous & idolatrous multitude of men, and that they maie ioine themselues thereto, who are as yet separated from it.* So was in the old Testament also the sabboth a marke distinguishing the people of Israel from all other nations.\n\n## 3 How the sabboth is sanctified or kept holy\n\nThe works which are to be done on the sabboth daie, or the partes of the sanctifieng of the sabboth day are comprehended in the word *Sanctifieng,* which parts we will briefly expound.\n\n*The partes then of the sanctifieng of the sabboth* are, 1. *Rightly and truly to teach and instruct the church concerning god, and his wil.* The teaching which is here commanded is of another kinde from that, which was mentioned in the third commaundement. For there it belongeth to euery priuate person to teach: heere the function of teaching is enioined as proper vnto certaine persons, and that vnto such persons as beeing furnished from aboue with necessary giftes are lawfully called by the church vnto this function; and vnto them is it enioined in this commandement, that they propound and deliuer found doctrin to al men, both in publick assemblies, and in priuate instruction.\n\n2 *Rightlie to administer the sacraments according to Gods diuine institution.* This likewise must bee perfourmed by the ministers of the Church lawfullie called to discharge this function. And as the doctrine, so also this administration of the sacraments is not tied to certaine daies, but it sufficeth if the administration be publique, and be done by the ministers, (who beare a publique person, and represent in the ministery the person of god himself talking with men) and if also in the assemblies of the Church those thinges be done by thē, which god hath tied & annexed vnto the ministers. So *circūcision* was administred on any day, which fel out to be the eighth frō the Infants natiuity. So *Baptism* also may be administred at anie time, *Act.* 8. & 10. *But the administration of the sacraments ought chieflie to be exercised on the Sabboth daie.* Therefore, *Num.* 28. & 29. besides daylie sacrifices there are certain sacrifices appointed, which were to be perfourmed on the Sabboth & on festiual daies. Furdermore this administratiō must be in publike assemblies. For so Christ also instituted his supper (as which amongst other ends, must be also a bōd of church assemblies) to be administred in the assembly of the church, bee it great or be it small. *Mat.* 26. *Drinke ye all of this.* Vnto the right administration also of the sacraments belongeth the excluding and debarring of those, whom God hath commaunded to be excluded from them. Like as it was not lawful for those that were aliens from the Country and religion of the Iewes, neither for any of the vncircumcised to eate of the Paschal Lamb, *Exo.* 12. So neither ought the church to admit vnto the Lords supper those that are not baptised, or those that are baptised, but yet are aliens in their Doctrine and manners from Christianity. 1. *Cor.* 10 *&* 11.\n\n3 *Diligentlie and dailie to frequent the publique assemblies of the Church, and there attentiuelie to giue eare vnto the Heauenlie Doctrine plainlie opened and deliuered, and diligentlie to meditate after thereon, and examine it;* but especially to spend those daies, which are deputed vnto the ministery & seruice of God, in reading, meditation, and in discoursing of diuine matters. These things are made manifest by the nature and necessary dependancie of Correlatiues. For if god will haue some to be teachers, hee will also haue some to be hearers and learners of this Doctrine. And the study of learning is not without priuate Meditation. Therefore haue the men of Beraea their commendation, *Acts.* 17.11. *Thus they receiued the word with all readinesse, and searched the Scriptures dailie, whether those things were so.* But vnto them especially is the study of knowing the Doctrine of god enioyned, who either serue or hereafter are to serue and minister vnto the Church. 1. *Tim.* 4.13. *Giue attendance to reading, to exhortation, and to doctrine.* And 1. *Tim.* 3. and 2. *Tim.* 2. Paul will haue *the minister of the Church to be fit and able to instruct, and to refute the aduersaries.*\n\n4 *To vse the sacraments according to gods Jnstitution.* So god commaunded the Passeouer to be celebrated in a solemne assemblie of the people, and vnto other holy daies and sabbothes he assigned certaine sacrifices. And in like manner god will that, as his Doctrine should bee heard, so also the right and lawfull vse of his sacraments should bee seene and behold in the publicke meetings and assemblies of the Church: because god will haue both these to bee markes whereby his Church may be knowen & discerned from other sects and peoples. Againe, as the woord, so also the sacraments are an instrument or exercise to stirre and maintaine in vs faith and godlinesse. They are also a publicke profession of our faith and thankefulnesse towardes God, and a part of Gods publicke worship in the Church. Therfore the vse of them is most agreeable and fit for the Sabboth day.\n\n5 *Publicke Jnuocation of God, whereby we ioine our confession, thankes-giuing, praiers, & desires with the Church.* For god will be inuocated not only priuately by euery one, but also publickely by the whole Church, for his owne glory, & our comfort, that so we may the lesse doubt that God will hear vs, seeing he hath promised to heare, not onely vs, but also others, and the whole Church praying for vs together with vs. For therefore hath God annexed a speciall promise vnto publicke prayers. *Mat.* 18.19. *If two of you shall agree on earth vpon anie thing, whatsoeuer they shal desire, it shal be giuen them of my Father which is in Heauen. For where two or three are gathered together in my name, there am I in the middest of them. And giuing of thankes, and praise vnto God,* is promised vnto God as a speciall woorship, *Ps.* 22. *Jn the middst of the congregation will I praise thee:* And the same is commanded, 1. *Cor.* 14. *When thou blessest with the spirite, how shal he that occupieth the roome of the vnlearned, say Amen, at thy giuing of thankes, seeing he knoweth not what thou saiest?* And, 1. *Tim.* 2. *I exhort, that first of al supplications, praiers, intercessions, and giuing of thankes be made for all men.* Now whereas Christ else where commandeth that *when a man praieth,*[^1] *he enter into his chamber, & when he hath shut his doore, pray vnto his Father which is in secret:* he by these words doth not condemne and forbid publicke praiers, but hypocrisie and ostentation, and fained godlinesse: which the woordes testifie that goe before. *When thou praiest, be not as the Hypocrits.* Now hypocrisie is a faigning and an ostentation or shew of Godlinesse. We are here furder to obserue, that in this commandement is prescribed the publicke inuocation of the Church, but that which was in the former commaundement prescribed, is the priuate inuocatiō, which concerneth euery particular man.\n\n6 *To bestowe almes,* that is, to performe the duties of loue and charity, thereby to sanctifie the Sabboth, in shewing our obedience, which wee yeelde vnto the Doctrine. *Hither appertaineth the sermon of Christ concerning the sabboth, wherein he declareth against the Jewes whether it be lawfull to doe good on the sabboth daie.* And whereas God will haue this Sabboth to be kept all our life time, yet will he haue examples and testimonies thereof to bee shewed especially on the externall or ceremoniall Sabboth day, that is, at those times which are allotted to the teaching and learning of Gods worde. For if neither at that time any man shewe his desire of obaying God, when Gods Doctrine soundeth in his eares, and when God willeth vs, surceasing & omitting all other cares, to meditate on Godlinesse & amendment of life; he giueth a token that he will farre lesse doe it at an other time. Therefore hath it beene alwaies the custome in the Church, to bestowe almes on the Sabboth day, and to performe the workes of charity towardes those that are in want. *Nehem* 8.10. *Send part vnto them, for whom none is prepared, for this daie is holie vnto our Lord.*\n\n7 *The honour of the ministerie of the Church,* or our obedience towardes the whole ministerie in life, and manners; and this is the morall Sabboth. Nowe that obedience towardes the ministery comprehendeth many things, First, *reuerence,* that is, an acknowledging of Gods order and will in the ordeining and maintaining of the Ministery, and in the gathering of his Church by it: that is, a declaration both in woords and deeds of this our acknowledgement & iudgement of the Ministery. 1. *Cor.* 4.7. *Let a man so thinke of vs, as of the Ministers of christ, and disposers of the secrets of God,* Secondly, *loue,* whereby wee gladly both frequent diuine assemblies, and heare & learn the Doctrine of the church, and wish well vnto the faithfull Ministers of the Church, not onely in respect of that duty of charity which we owe, but also in respect of the ministerie, which they discharge. *Psal.* 84. *How amiable are thy Tabernacles? My soule longeth, yea & fainteth for the courts of the Lord.* Thirdly, *obedience in those thinges which are belonging vnto the Ministerie.* Hither belong the workes of loue towards God and our neighbour, euen the whole life of a Christian, which is that spirituall or morall Sabboth. For to hold and celebrate that spiritual Sabboth, is, in the direction and ordering of our life to obey the voice of God, speaking by the ministerie of the Church. For God will therefore haue the true doctrine to be learned of vs, that we may obey it, *Jam.* 1. *Bee yee doers of the woord, and not hearers onelie, deceiuing your owne selues.* Fourthly, *Thankefulnesse,* that is, such duties as tend to the preseruation and mainteinance of the ministery, Ministers, and Schooles. For if God will haue ministers to be in his church, he will also that euery one according to his ability helpe forwarde and furder the maintenance of the Ministerie, & Schooles of learning, & doe his endeuor that the ministers, teachers, & school-masters be honestlie prouided for. Hither appertain Moses Lawes of the first-born, of first-fruits, of tithes, & such like offerings, which were alotted to the Priests & Leuites by way of stipend, whereby they might sustaine their owne life & their houshould, that so they might wholly bee employed in the ministerie. And albeit the circumstances of these lawes are abolished, yet the generall remaineth for euer; because God wil haue his ministerie to bee maintained to the end of the world. Fiftly & lastly, *Lenitie and moderation in bearing with such infirmities of the ministers,* as doe not enormously or manifestly corrupt or hinder the ministery, & hurt the church by offence. 1. *Tim.* 5.19. *Against an Elder receiue none accusation, but vnder two or three witnesses.* Seeing then this is the sanctifieng & keeping holy of the Sabboth, it followeth that those works must needs be contrary to these, whereby the Sabboth is broken & prophaned.\n\n## 6 How the sabboth is broken or prophaned\n\n*The sabboth is prophaned when either it is not at al sanctified, or is not sanctified aright, but such works are done as hinder the ministerie, or are contrarie vnto those woorks which belong to the sanctifieng of the sabboth, and were euen nowe rehearsed. Wherefore the parts of the profaning of the sabboth shal be those,* which are opposed vnto the parts of sanctifieng of the sabboth. We wil shortly propound them on this wise.\n\n1 *Vnto the deliuering and teaching of the doctrine, is opposed the omitting, or neglect of teaching; As also a corrupting or maiming of the doctrine,* or a fitting of it vnto the opinions, affections, lusts, or commodities of the Magistrates or others. 2. *Corint.* 2.17. *For we are not as manie which make merchaundize of the word of God: but as of sincerity, but as of God, in the sight of God, speak we of Christ.*\n\n2 *Vnto the right & due administration of the Sacraments, is opposed an omitting or neglect in the Church of exhortation to the receiuing of the sacraments: as also a corrupt and vnlawful administration of the sacramentes,* when somewhat is either taken from, or added to the ceremonies instituted of God, or is altered & chaunged in them, or when some are excluded from the Sacramentes, which should be admitted, or are admitted, which should by Gods ordinance be driuen from them, or when the people is not instructed concerning the right and lawfull vse of them.\n\n3 *Vnto the studie of learning the doctrine, is repugnaunt,* 1. *A contempt and neglect of the doctrine;* that is, either not to afford our presence in sacred assemblies, when there is no iust cause to hinder vs, and to busie our selues in such works on the sabboth day, as might haue been differred; or not to giue eare and attendaunce to Sermons and the preaching of Gods woorde, or not to meditate, consider and examine the doctrine of the Church. 2. *Curiositie,* which is a desire & study of knowing those things which God hath not reueiled, vnnecessary, strange, and vaine.\n\n4 *Vnto the right vse of the sacramentes is contrarie, the omitting and contempt thereof: as also a profaning of them, when they are not receiued as God hath commaunded, neither by them for whom they were ordained.* Likewise also contrary thereto is all superstitious vsing of them, when as saluation and the grace of God is tied to the obseruation of the rites and ceremonies, or when they are vsed to such ends as God hath not appointed.\n\n5 *Vnto publike praiers is opposed the neglect of them, & an hypocritical presence at them, without anie attention and inward deuotion:* Likewise such reading or praieng as serueth not for any edifieng of the Church. 1. *Cor.* 14.16. *When thou blessest with the spirit, how shal he that occupieth the roome of the vnlearned, saie Amen, at thy giuing of thankes? For he knoweth not what thou saiest. For thou verily giuest thanks wel; but the other is not edified.*\n\n6 *To the bestowing of Almes, is repugnant a neglect of the works of charitie:* as when wee doe not according to our power succour the poore that stand in need of our help.\n\n7 *To the honour of the ministerie of the church is opposed the contempt of the ministerie:* as when either the ministerie of the Church is abolished or committed to men vnworthy and vnable, or is denied to be the means & instrument which God will vse for the gathering of his Church: likewise when the ministers are reproched, when their doctrin is heard and not obeyed in the ordering of our life, when the works of charity are neglected, when necessary mainteinaunce is not allowed the Ministers, when the defence and protection of them, and other duties of thankefulnesse are not perfourmed towardes them, when the mainteinance of Schooles and studies and learning is neglected, when the tolerable defectes of the Ministers are not borne with, and when for such the ministery suffereth reproch and contumely. In like maner also *is it against the vse of the whole ministerie,* not onely when some one priuately neglecteth or omitteth the vse of the ministerie, but also when one by his commandement and persuasion, or example, or by some other hinderance, calleth away his children, family, or any other from the vse of the ministery.\n\n## 5 How the sabboth belongeth vnto vs\n\nThe seuenth day was euen from the beginning of the world designed by God to signifie, that men should after the example of God himselfe rest from their labours, & 〈…〉 from sinnes And afterwards in Moses Lawe this commandement was againe repeated, and then withal was the ceremony of ceasing from labour on the seuenth day ordayned, to be a sacrament, that is, *a signe and token of that signifieng,* whereby god signified himselfe to bee the sanctifier of his church, that is, to pardon her al her sins & offences, to receiue her into fauour, to endue & rule her with his holy spirite, for the beginning of newe and euerlasting life in her in this life, which afterwardes should be accomplished & perfected for & by the Messias promised to the fathers. And this is the reason; *why the ceremonial sabboth of the seuenth day is now to be abolished;* namely, because it was typical admonishing the people of their own duty towards god, & of gods benefits towards them, which was to be performed by christ: for which selfesame cause also al the other sacramentes & sacrifices, & ceremonies made before & after the Lawe, were abolished by the comming of Christ, by whom that was fulfilled which they signified.\n\n*But although the ceremonial sabboth is abrogated and disanulled in the new testament; yet the moral sabboth continueth stil, and belongeth vnto vs, and euen the verie generall of the ceremoniall sabboth belongeth vnto vs, and dooth still remaine, which is, that some time is to be alotted for the ministerie of the Church.* For we must euer haue some day, wherein the word of god may be taught in the Church, and the Sacramentes administred. But neuerthelesse we are not restrained or tied, to haue either saturday, or wednesday, or any other certaine day, & therefore the sabboth doth not belong vnto vs ceremonially in special and particular, albeit it dooth belong vn- vs, & so to al men, & euer continueth both morallie & ceremonially in general.\n\n### Obiections against the abrogating of the ceremonial sabboth\n\n*The Decalogue is a perpetual Law: The commaundement of the sabboth is a part of the Decalogue: therefore it is a perpetuall Law, and not to be abolished.* Aunswere. The Decalogue is a perpetual Law; as it is a Moral Law. But the additions, or circumstances and limitations of the Morall preceptes, annexed by way of signification, were to be kept vntil the comming of the Messias.\n\n2\\. *The commaundments of the Dacalogue belong vnto vs. This is a commaundement of the Decalogue. Therefore it belongeth vnto vs.* Aunswere. The commandements of the Decalogue which are Morall belong vnto vs. But this commandement is in part ceremonial, & so as it is ceremonial, it belongeth not vnto vs, albeit the general belong vnto vs. *The reasons, why the ceremoniall Lawe belongeth not vnto vs,* are especially these. 1. *One part of this Law of sanctifieng the sabboth is ceremonial.* 2. Paul saith Coloss. 2.16. *Let no man condemne you in respect of an holie daie.* 3. *The Apostles themselues did change the sabboth.* 4. *From the end or purpose of the Law.* It was a type of thinges that were to bee fulfilled by Christ, namely of sanctification; and euery type must giue place to the thing thereby signified. Likewise it was a seuering or distinguishing of the Iewes from other nations: but this seuering and distinction was taken away by christ.\n\n3 *The Lord saith of the sabboth daie: Jt is a signe betweene mee and the children of Jsrael for euer, and an euerlasting couenaunt.* Aunswere. 1. The ceremonial sabboth was perpetuall *vntil Christes comming,* who is the end of ceremonies. 2. The sabboth is eternal, *as concerning the thing signified,* which is a ceasing from sins, and a rest in God: for in this sense are all the types of the old testament eternal; euen the kingdome of Dauid also; which yet was to be ouerthrown before the comming of the Messias.\n\n4 *We grant the Mosaicall ceremonies to be changeable; yet it followeth not thereof, that the Lawes which were made before Moses time are changeable, in the number whereof also is the keeping of the Sabboth daie.* Aunswere. The ceremonies, which were ordained by God before Moses, are also changeable; because they were types of the benefites of the Messias to come, and therefore are by his comming abolished, as circumcision which was giuen vnto Abraham, as also the sacrifices which were prescribed vnto our first Parents.\n\n5 *The lawes which were giuen of God before the fall, are not types of the benefites of the Messias, and binde all mankind for euer: for then was not giuen as yet the promise of the Messias, and there was one and the same condition of all mankind: But the Sabboth of the seuenth daie was ordained by God, assoone as the creation of the world was finished, before the fall of mankinde. Therefore it is vniuersal and perpetual.* Aunswere. The Maior proposition is true concerning the morall lawe, the notions whereof were imprinted in mans minde at the first creation: but it is not true, as touching the ceremonie or obseruing of the seuenth day, as which after the fall was made a type of the benefites of the Messias in the Mosaicall lawe, & therfore in like maner as other ceremonies which were either then, or before instituted, it became subiect to mutation & change by the comming of the Messias. For god would not haue the shadowes of thinges to continue or remaine, the thinges themselues being once come and exhibited. Wherefore albeit we graunt that the exercises of diuine woorship were to haue beene kept on the seuenth day according to the commaundement & prescript of the Decalogue, as well if men had neuer sinned, as nowe after they sinned: yet notwithstanding seeing god hath enrolled this ceremonie amongest the shadowes of the Messias to come, he hath, by this new law enacted by Moses, made it changeable together with other ceremonies.\n\n6 *The cause of a law beeing perpetual doth make the lawe it selfe also perpetual. The memorie and celebration of the creation, and the meditation on the works of God is a perpetual cause of the Sabboth. Therefore the Sabboth is perpetual.* Aunswere. A law is made perpetuall or vnchaungeable by reason of an vnchangeable cause, that is, if that cause it & doe necessarily or perpetually require this lawe as an effect or meane: but not, if at other times, that ende may bee there come vnto by other meanes, or if the Law-giuer may as wel obtaine the same ende by another Law. In like maner, seeing also, this Lawe of sanctifieng the Sabboth of the seuenth day being repealed & abolished, we may neuertheles godlily & holily by other means meditate on gods works, it foloweth not that this law of the ceremonial Sabboth is perpetual, although the memorie & celebration of Gods creation & workes ought to be perpetual; and therefore hath the Church by common consent according to Christian libertie well chaunged this ceremonie of obseruing the seuenth day being taken away by Christ, & hath substituted in the place of the seuenth day the first day of the weeke; yet so, that there is obserued no difference of daies, which is vtterly forbid in the Church, seeing one day is not holier than another: Wherefore also *great difference is there betweene the Christian obseruing of the Lords day, and the Jewish obseruing of the seuenth daie.* For, 1 *It was not lawfull for the Jewes to change the saboth, or to omit it, as being a part of ceremoniall woorship. The christian church retaining still her libertie alotteth the first day vnto the Ministerie, without adioyning any opinion of necessitie, or woorship.* 2 *The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Testament by christs but in the new Testament that signification ceaseth, and there is had regard onlie of order and comelinesse, without which there could be either no ministerie, or at at least-wise no well ordered ministerie in the church.*\n\n[^1]: Mat. 6.6."},{"number":192,"title":"OF CEREMONIES","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[103],"paragraphs":[],"clauses":[],"items":[],"text":"## The speciall Questions\n\n*1* What Ceremonies are.\\\n*2* Howe the Ceremoniall Lawes differ from the Morall Lawes.\\\n*3* How manie sortes of Ceremonies there are.\\\n*4* Whether the Church maie ordaine Ceremonies.\n\n## 1 WHAT CEREMONIES ARE\n\nCeremonies are external & solemne actions ordained in the Ministerie of the Church, either for order sake or for signification.\n\n## 2 How the ceremoniall Lawes differ from the Morall\n\n*1* CEremonies are temporarie, the Morall are perpetuall.\n\n*2* The Ceremonies are done all alike; The Morall are not doone alwaies alike. *3* The Ceremonies signifie; The Morall are signified. *4* The Morall are as the generall: The Ceremoniall are restrained in speciall. *5* The Ceremoniall serue for the Morall; The Morall are the end or scope of the Ceremoniall.\n\n## 3 How manie sorts of Ceremonies there are\n\n*Ceremonies are of two sorts; some commaunded by God; some ordained by men. Those that are commanded by god,* cannot be changed but by God only; and those are either sacrifices or Sacraments: A sacrifice is an obedience, which wee performe to God. A Sacrament is a token, whereby God testifieth somewhat to vs. *Those ceremonies which are ordained by mē,* may be changed by the aduise of the church, if there bee good causes for the changing and alteration of them.\n\n## 4 Whether the church may ordaine ceremonies\n\n*The church maie and ought to ordaine ceremonies;* because without defining and determining of circumstaunces the Moral cannot be kept. There are notwithstanding certaine conditions to bee obserued by the Church in ordaining ceremonies, namely, They must bee such ceremonies as *are not impious, but agreeable to the word of the Lord.* Secondly, *they must not be superstitious, so that wee must not thinke them necessarie to be done: nether must they be done with offence.* Thirdly, *they must not be too many.* 4. *They must not be idle and vnprofitable, but must al tend to edifieng.*"},{"number":193,"title":"OF THE MINISTERIE. The chiefe Questions","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[103],"paragraphs":[],"clauses":[],"items":[],"text":"*1* What the Ministerie is.\\\n*2* What are the degrees of Ministers.\\\n*3* For what end and purpose the Ministerie was instituted.\\\n*4* Vnto whom the Ministerie is committed.\\\n*5* What are the duties and functions of Ministers.\n\n## 1 WHAT THE MINISTERY IS\n\nThe Ministerie is a function by God ordained, of teaching Gods word and administring his Sacraments according to his diuine ordinaunce. *The partes then of the Ministerie of the Church are two. 1* To preach Gods woord. *2* Rightlie to administer the Sacraments.\n\n## 2 What are the degrees of Ministers\n\n*Of Ministers some are immediatelie called of God, some mediatelie by the Church. Jmmediatelie were called the Prophets and Apostles. The Prophets* were Ministers immediatelie called of God to teach and open the doctrine of Moses and of the promise the Messias to come, as also to correct their maners in the Church and common-wealth of Moses, and to vtter prophecies of euentes in and without the Church, hauing a testimonie and warraunt that they could not erre in doctrine. *The Apostles* were Ministers immediatelie called by Christ to preach the doctrine concerning the Messias nowe exhibited, and to spreade it throughout the whole world, hauing a testimonie & warrant that they could not erre in doctrine. *Mediatelie were called,* 1. *The Euangelists,* who were helpers of the Apostles in their labour, and were sent of the Apostles to teach diuerse Churches. 2. *Bishops or Pastours,* which are ministers called by the Church to teach the woorde of God, and to administer the Sacraments in some one certaine Church. 3. *Doctors,* who are ministers called by the church to teach in some certaine church. 4. *Gouernors,* who are ministers chosen by the iudgement of the church to administer discipline, and to ordaine thinges necessarie. 5. *Deacons,* who are ministers chosen by the church to take care for the poore, and to distribute Almes.\n\n## 3 For what end and purpose the ministerie was instituted\n\nGOD would that in all ages of the world there should be publike assemblies of the church, in which the true doctrine concerning God and his will might bee heard, chieflie for these causes. 1. *That God maie bee magnified and inuocated in this life by mankinde not onelie priuatelie, but also by the publique voice of the church.* Psal. 68. *Giue thankes vnto God in the congregations.* 2. *That the publique and ordinarie preaching of the doctrine, the pouring out of praiers, and giuing of thankes, and the vse of the sacramentes maie bee an exercise to stirre vp and cherish faith and godlines, as which without exercises doth easilie through our infirmitie waxe colde.* Ephes. 4. *He gaue some Apostles, some Prophets, and some Euangelists, and some Pastors, and Doctors for the gathering together of the Saints, for the worke of the ministerie, and for the edification of the bodie of Christ.* 3. *That men maie prouoke one another by their example vnto godlines and to the magnifieng and praise of God.* Psalm. 22.22. *I wil declare thy name vnto my brethren: in the middest of the congregation will J praise thee.* 4. *That there maie bee preserued and maintained a consent and agreement in the church in the doctrine and worship of God.* Eph. 4. *He gaue Pastors and Doctors for the gathering together of the Saints, till we all meete together in the vnitie of faith.* 5. *That the church maie be seene and heard among men, and maie be discerned from the other blasphemous & Idolatrous multitude of men.* And he wil haue the church to be seen & beheld, that the elect may be gathered vnto it, & that the reprobate may be made more excuseles while they contemne, and endeuor to represse the voice and calling of God which they haue heard. *Rom.* 10.18. *But, haue they not heard? No doubt their sound went out through all the earth, and their woordes into the ends of the world.* 2. Cor. 2.14. *Now thankes bee vnto God, which alwaies maketh vs to triumph in Christ, and maketh manifest the fauour of his knowledge by vs in euerie place: for we are vnto God the sweete sauour of Christ, in them that are saued, and in them that perish: to the one we are the sauour of death vnto death, and to the other the sauour of life vnto life.* 6. *That God maie applie himselfe vnto our infirmitie, in teaching men by men.* 7. *That hee maie shewe his loue towards man, in that he will haue men to be ministers of that great worke, which also the sonne of God did administer.* Nowe these causes belong not to any one certaine time, but to all times and ages of the Church and world. Wherefore god wil alwaies haue the ministerie of his Church preserued, and the vse thereof frequented, and therefore the generall & ground of this commaundement, or the morall part thereof doth bind all men euen from the beginning of the woorld vnto the end: namely, that some Sabboth be kept by them, that is, that some time be allotted vnto publique sermons, and praiers, and to the administration of the sacraments.\n\n## 4 Vnto whom the ministerie is to be committed\n\n*Vnto whom the ministery of the Church ought to be committed, Saint Paul plainly deliuereth in his Epistles to Timothy, and to Titus. And, briefly to comprise them;* The ministerie of the Church is to bee committed, *1.* Vnto men, *2.* hauing a good testimonie in and without the church, *3.* able to teach, that is, Rightly vnderstanding the doctrine, and hauing giftes in some measure rightly to propound the same.\n\n## 5 What are the duties and functions of Ministers\n\n*The duties and functions of Ministers are. 1.* Faithfullie to propound and deliuer the true and sound doctrine of God, that the church maie know & vnderstand it. *2.* Rightlie to administer the sacraments. *3.* To go before and shine vnto the church by their example of Christian life and conuersation. *4.* To giue diligent attendaunce vnto their flock. *5.* To yeelde their seruice in such iudgementes as are exercised by the church. *6.* To take care that regard and respect be had of the poore."},{"number":194,"title":"THE FIFT COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[104],"paragraphs":[],"clauses":[],"items":[],"text":"*Honor thy Father, and thy Mother, that thy daies maie be long in the land, which the Lord thy God giueth thee.*\n\nNow followeth the Lawes of the second table of the Decalogue, the obedience whereof doth as well verilie respect God, as the commaundements of the first table; but the woorkes are immediately exercised towards men: *For the subiect of the second table, is our neighbor.* Of which subiect this is affirmed, *Thou shalt loue him as thy selfe:* like as Christ also briefly comprised the summe of the second table, saying, *Matt.* 22.39. *And the second is like vnto this; Thou shalt loue thy neighbour as thy selfe. He saith that the second commaundement is like vnto the first or great commaundement,* or, the second table is like vnto the first table, which is thus to be vnderstoode. 1. *As touching the kind of the chiefe worship of God,* the second table is like vnto the first; and so is the second said to be like vnto the first, in respect of the ceremonial, which are not the chiefe worship. 2. *As touching the kinds of eternal punishment,* because the transgression of both tables meriteth eternal punishment. 3. *As touching the vnseparable coherence of the loue of God and our neighbour.* For our neighbor cannot be loued without the loue of God: & the loue of God is declared & exercised by the loue of our neighbour. Whence also wee may gather the causes, *for which obedience is to bee yeelded vnto the second table,* namely, 1. *That in this obedience God himselfe may be worshipped, and our loue towardes him shewed and declared, by our loue towardes our neighbour for his sake.* 2. *That by the loue of our neighbor our conformitie with God maie appeare.* 3. *That the societie of mankind maie be preserued, which was ordained of God for the celebration and magnifieng of his name.*\n\nMoreouer this fift commandement is placed first in the second table, 1. *Because this is the cause, the bond, and ground of the obedience of the rest of the commaundements following.* For if this obedience stand which is of the inferiours towardes the superiours, who are those which commaund the obedience of the commaundementes that follow, then must the obedience towards the rest of the commaundements necessarily follow. 2. *Because the Lord annexed a special promise, and a singular blessing vnto this commandement, to wit, length of life;* and these two, namely the commaundement and the promise, doth this fift commaundement conteine. *Now the ende of the commaundement is, the preseruation of ciuill order,* which is the order decreed and appointed by God in the mutual duties of superiours and inferiours. *The superiours* are al such▪ whom God hath set ouer others to rule and defend them. *The inferiours* are those, whom he hath submitted to the power of others to bee ruled and defended by them The duties of superiours are comprehended by the name of Father and Mother.\n\nNow Parents rather than other gouernors are named, and commanded to be honoured, 1. *Because the father-like power and gouernement was the first among men.* 2. *Because this is as it were a rule, according to which others are to bee composed and framed.* 3. *Because it is most beloued of men.* 4. *Because seeing the bond of duetie towards Parents is the greatest, the contempt of them is the more heinous and grieuous, which therefore also is with greater seueritie condemned by god.* 5. *Because god will haue superiours to beare a father-like mind and affection towards their inferiors.* By the name therefore of Parents are vnderstood all superiors, or whosoeuer rule ouer vs. *For these doth God giue vs in steede of Parents, and they discharge the duetie of Parents, & are as it were gods vicegerents in ruling and gouerning vs:* and then first were Magistrates substituted by God for Parents vnto vs. when the malice of men beganne to encrease.\n\nOur superiours are, 1. *Parentes themselues.* 2. *Schoolemasters, Teachers, Ministers.* 3. *Masters or Lordes.* 4. *Magistrates.* 5. *Our Elders.* Vnto all these are prescribed in this fift commaundement *their dueties towardes their inferiours, and those that are vnder them:* and first, *the common dueties to all,* then, *such as are peculiar and proper vnto some.* For when God commandeth the dueties of inferiours towards superiours, he doth also of the contrary commaund the dueties of superiours towardes inferiours. And when he commandeth vs to honour our Parents, he will withall that both they bee as Parents vnto vs, and also behaue themselues as worthy of honour. Nowe amongest these degrees of the dueties of superiours, the first is the chiefe and principall of al the rest; 1 Because the rest serue for that, and helpe to further it. 2 Because this was the first in mankind. Obiection. *God in this commandement willeth onlie our parents to be worshipped, which is the dutie of inferiours. Therefore hee commaundeth nothing here vnto superiours.* Answere. I deny the consequence of this reason. 1 *Because, when hee giueth the names vnto the superiours, he giueth them also the thing it selfe, or that from whence they haue the name.* 2 *If God will haue them to be honored, he will also haue them to doe those things that are woorthie of honour.* And albeit sometimes wicked men beare rule, and therefore are vnworthie of honour; yet the office is to bee distinguished from the persons, and whose vice wee ought to detest, their office wee must honour, because it is Gods ordinaunce. Seeing then the superiours are to bee honoured in respect of their office, it is manifest that so far forth onely we must yeelde obedience vnto them, as they passe not the bondes of their office. God annexeth *a promise* to this commandement. First, *To signifie howe greatlie he esteemeth that obedience, & how grieuously he wil punish those which do against this obedience.* Secondly, *To signifie how necessary this obedience is, and so much the more to inuite vs to the obseruing and keeping thereof.* For this obedience towardes parents, is a preparing and a motiue cause to the whole obedience of the Lawes which followe. S. Paul alleaging this promise, *Ephes.* 6.2. saith, *That this fift commaundement, is the first commaundement with promise,* that is, with speciall promise, or of a certaine particular blessing, which God promiseth to them that perform obedience. And the blessing or benefit which he promiseth, is long life. Obiect. *But long life seemeth not to bee any blessing or benefite by reason of the miseries of this life.* Answere. This commeth but by an accident: for long-life is a blessing by it selfe, though it bee ioined with miserie. Reply. *That blessing by reason of these accidents seemeth rather worthie to bee wished awaie from vs, than to be wished to come vnto vs.* Aunswere. A good thing is to be wished away from vs, if it haue accompanieng it greater euils. But god promiseth vnto the godly together with long life a mitigation of calamities, and a long fruition of Gods blessing. Moreouer the worship and celebrating of God in this life is so great a good, that the calamities of this life ought not to enter the ballance with it. If furder it bee demaunded; *Why then are the wicked also and disobedient long-liued.* One answere hereto, is, That a general rule is not ouerthrowen by the varying of a few examples. For the disobedient, for the most part, perish after an euill manner and vntimelie. *Prouerb.* 30.17. *The eie that mocketh his Father, let the rauens of the vallie picke it out.* Another aunswere is, That corporall benefits are bestowed on the Godly for their safetie & saluation, and therefore are tokens and arguments vnto them of Gods good will towades them: but on the wicked such are bestowed, partly that they being thereby called & inuited to repentaunce may become more excuselesse in gods iudgement; partly, that the godly and elect, which are mingled among the wicked, may enioy these blessings. And againe, that all godly and obedient children, are not long-liued; that crosseth not this promise, because vnto them their translating into a better life, is a most ample & large recompence of long life.\n\nThe parts of this commandement are of two sorts. The one are vertues proper either to superiours, or to inferiours. The others are common to both.\n\n## The proper or peculiar vertues of this fift commandement\n\nThe proper partes of the superiours obedience, or the proper vertues of the superiors, are distinguished according to their duties and functions.\n\nThe duties and functions of parents are, 1 *To cherish and nourish their children.* 2 *To defend and protect thē from iniuries.* 3 *To instruct them, or to commit them to be instructed of others.* 4 *To rule and gouerne them by domesticall discipline.* For the parents must not only instruct their children, but also preserue instruction and knowledge in them, not Scholastical knowledge and instruction, but domesticall nurture. The duties of Schoolemasters or teachers, are, 1 *To teach faithfullie, seeing they are in the place of parents.* 2 *To rule and gouern by Scholasticall discipline.* The duties of Magistrates may bee brought and reduced to these heads. *To commaund the obseruing and keeping of the Decalogue,* to wit, that their subiects liue according to both tables of the Decalogue, that is, according to the whole Decalogue, as concerning externall Discipline. 2 *To exequute the Decalogue, or the commandements of the Decalogue,* that is, to obserue & maintain the obedience thereof, by punishing them that transgresse against discipline, other in goods, or in name, or in body, or in life. 3 *To enact some positiue Lawes* for maintenance of ciuill order, which otherwise would not stand. Now positiue lawes are a determining and defining of such circumstances as are necessarie, or as serue for the keeping, or obedience of the Decalogue. 4 *To put also these their own Lawes in execution.*\n\n*The duties of Masters and Lordes,* are, 1 *To commaund such things vnto their familie as are iust and possible:* to prescribe iust and lawfull labours, not vnlawfull, not vnpossible, not too burdensome, and vnnecessarie. 2 *To giue them their wages for their labours.* 3 *To gouern them by domestical Discipline.* Syra. 33.23. *The fodder, the whip, and the burden belong vnto the Asse; and meate, correction, and worke vnto the seruant.*\n\n*The dutie of Elders* is, who are superior in age, wisedome, and authority, *to gouerne and further others by the example of their life, by their counsels, and admonitions.*\n\n*The proper duties of inferiours* are expressed by the name of *Honour.* For *Honour* signifieth and comprehendeth, *first the Reuerence* of the inferiours towardes the superiours; which is, 1 *An acknowledgement of Gods will▪* who will haue such an order to be in the calling and degree of superiours, and dooth ordaine the same & adorne & furnish it with gifts necessary. 2 *An approbation of this order, & these gifts of god.* For if we do not know & acknowlege this order to be good, we will not honour it. 3 *A subiection and submission vnto this order, euen for the will and pleasure of God.* 4 *An outward declaration of this their iudgement and mind in woordes and deedes, and in ceremonies and gestures,* which differ according to places. *But Reuerence is also in the minde;* & doth not consist only in outward gestures. And *Subiection* here comprehendeth such obedience as is not constrained, but readie & willing. *Secondlie, Honour signifieth a Loue* which wee must beare vnto them *in respect of their calling and office;* & this cannot be seuered from reuerence. For whom we loue not, them we cannot reuerence. *Thirdlie, Honour signifieth obedience, in all things lawfull and possible, which the Superiours according to their office and calling command; and this obedience must be voluntarie, euen as children reioice to doe those thinges which are gratefull and acceptable vnto their parents. Fourthlie, it signifieth Thankefulnesse towardes Superiours;* which requireth that euerie one according to his calling, and abilitie, and as occasion serueth, aide and furder them. *Fiftlie, it signifieth lenitie and equabilitie towards Superiours;* which is, to beare with those vices of Parents and Superiours, which may be borne with and tolerated without any reproch vnto gods name, or which are not flat repugnant vnto his Lawe. Hereby is easily gathered what duties are enioyned to inferiours, and what thinges agreeable to their duties and callings they owe to euerie sort and order of Superiours.\n\n## The vices contrarie to the peculiar and proper vertues of this fift commaundement\n\n*The first, are those sinnes which are repugnaunt to those partes or vertues of that obedience which is proper to superiours.* Vnto the duty of Parentes is opposed. 1. *Not to prouide and minister necessarie susteinaunce vnto the children, or to bring them vp in riot.* 2. *Not to defend their children against iniuries: or to offend through a foolish ouer-render loue, for some small or no iniuries done vnto them.* 3. *Not to accustome their children to patience and gentlenesse, or to bring them vp in idlenes and licentiousnesse of sinning.* 4. *Not to instruct their children according to their ability, or to corrupt them by their euill examples.* 5. *Not to chastise their children, as necessitie requireth, or to bee too fierce and cruel vnto them, beyond their dutie, or the degree of the fault committed.*\n\n*Vnto the School-masters and teachers* instruction and discipline, the same vices are contrary, which are vnto Parents.\n\n*Vnto the Magistrates dutie* two extremes are opposed, slacknesse, and tyranny. *Slacknes or slothfulnes in the Magistrate is either not to require of his subiectes the discipline of the whole Decalogue:* or, *not to ordaine those thinges, which are required to the preseruation and order of ciuil societie:* or, *not to defend the innocent against iniurie;* or, *not to restrain,* or, *to punish too lightlie such as offend against the discipline of the Decalogue, or against the positiue Laws. Tyrannie, is, either to command his subiectes thinges that are vniust,* or, *to punish that which is no sinne,* or, *to punish more grieuouslie, than the degree of the fault dooth deserue.*\n\nLikewise *Lordes and Maisters maie transgresse,* either *by permitting of idle slothfulnesse and licentiousnesse,* or, *by vniust commaundementes and exactions,* or, *by defrauding their seruants of their wages,* or, *through too much rigor and seueritie.*\n\nNow *they that are superiours in age, or in anie other autoritie,* transgresse against their duty and calling, *through follie or corrupt counsel,* or *through lightnes of maners, and by their euil examples,* or *by neglect of the younger sort, or other inferiours,* whom they see to offend, and might by their counsel & authority correct and amend. *The inferiours sinne and transgresse* against that honour, which they owe vnto their superiours, either *not accounting of them, as beeing in that place, where God hath placed them;* or *yeelding more vnto them than maie agree vnto men;* or, *louing them more than God:* or, *denying obedience to their iust and lawful commaundementes;* or, *obeying them in shewe, or when they commaund thinges vniust and impious:* or, *harming them with iniuries:* or, *not aiding them in what things and by what meanes they maie:* or, *gratifieng them flatteringlie and vnrighteouslie:* or, *exagitating their infirmities:* or, *by flatterie commending their errours and vices;* or, *not aduising them according to their place with due reuerence, of enormous and pernicious faults committed by them.*\n\n## The common vertues of this fift commandement\n\n*The common duties vnto all,* or those vertues, which are prescribed to al degrees both of superiours, and inferiours, are, 1. *That general iustice,* which is obedience according to al Lawes that appertaine vnto al, in respect of euery ones vocation and calling. That this is here commaunded, is manifest, because the superiours must require this of their inferiors, and incite them by their example to obey; and inferiours are commaunded to obey al iust ordinaunces and commandements. Neither doth it hinder, *that the honour of the ministerie also doth comprehend the whole obedience of the Lawe.* For there, it is exacted as obedience vnto the voice of god himselfe, here as obedience towards men that bear rule ouer vs.\n\n2 The second common vertue to both is *the particular distributiue iustice,* which keepeth a proportion in distributing of offices and rewardes, or which is a vertue giuing to euery one his owne. Now euery mans owne is such an office, or honour, or reward, as is conuenient and fit for him, or belongeth vnto him. *Roman.* 13.7. *Giue to all men their dutie, tribute to whom ye owe tribute; custome to whom custom, fear to whom fear, honour to whom ye owe honour.*\n\n3 *Sedulitie, (or diligence, or fidelitie)* which is a vertue in a man well knowing and vnderstanding those parts which belong properly vnto his owne duty and office, examining them, and doing according to Gods commaundement those things that belong vnto him, constantly, continually, studiouslie, willingly, and cheerfully; likewise conteining himselfe, with this endeuour of wel doing, within the bonds of his owne duty and calling, letting passe thinges that appertaine not to his vocation, and such as are vnnecessary: and al to this end principally, as thereby to serue god, and his neighbour, and to doe those thinges which are pleasing to God, and profitable vnto men. 1. *Thess.* 4.11. *Studie to bee quiet, and to meddle with your own busines.* Roman. 12.8. *He that ruleth, let him do it with diligence.* Eph. 6.6, *Serue as the seruants of Christ, doing the wil of God from the heart.* Eccle. 9.10. *Al that thine hand shal find to doe, doe it with al thy power.* But it is to be obserued, that this vertue is not onely to vnderstand what are the parts of a mans duty, but also to examine & search, if yet there be ought remaining which hee knoweth not to belong vnto his duty. For hee that knoweth not, must seeke and search: otherwise hee shal neuerthelesse render an account of neglecting his duety, because his ignoraunce was purposed and voluntary.\n\n4 *Grauitie,* which is a vertu that obserueth that which becommeth a mans person, and sheweth a constancy and squarenesse in words, deedes, & gestures, that thereby wee may maintaine our good estimation or authority, that our calling be not reproched. For, because God wil haue superiors to be honored, he wil also that they themselues maintaine their owne honour. *Now true glory,* which is an approbation yeelded vs both of our owne conscience and of the conscience of others iudging aright, seing it is a vertue necessary both for the glorie of God, and for the safety and well-fare of men, is without question to be desired, so that these ends be withal respected. *Prou.* 22.1. *A good name is to be chosen aboue great riches.* Eccles. 7.3. *A good name is better than a good ointment.* Eccles. 41.12. *Haue regard to thy name, for that shal continue with thee aboue a thousand treasures of gold.* Gal. 6.4. *Let euerie man proue his owne work, and then shall hee haue reioicing in himselfe onelie, and not in another.* Tit. 2.7. *Aboue all thinges shew thy selfe an example of good woorks, with vncorrupt doctrine, with grauity, integritie.*\n\n5 *Modestie* is a vertue which hath neere affinity with grauity, whereby a man knowing his owne imbecillity, and considering his place and office, wherein hee is placed by God, keepeth a meane and conueniency of person in opinions and in speech of himselfe, and in actions, and in behauiour, to this end; that we giue no more to our selues than becommeth vs, that we shew no more glitter or gorgiousnesse in our apparel, in our behauiour, in our talke, and life, than is needefull; that wee set not our selues before others, or oppresse others, but behaue our selues according to our ability, and capacity, with an acknowledgement of Gods giftes in others, and of our owne defectes. Now, as it was said, *modestie hath an affinitie with grauity.* For if grauitie be not ioined with modesty, it degenerateth into ambition and swelling. *Humilitie and Modestie differ in their ende:* and Modesty is toward, men acknowledging their owne vices, and the giftes that are in others: Humility is towards God. *Galat.* 6.3. *Jf anie seeme to himselfe that hee is somewhat, when hee is nothing, he deceiueth himselfe in his imagination.*\n\n6 *Loue, or tender affection* toward our kindred and neere of bloude, as towardes our Parentes children, and other kinsfolkes. For when God willeth vs to honor our Parents, he wil also that we loue them, and that as our Parents: and when he wil haue them to bee Parentes, hee will haue also their children to bee loued of them, and that not onely as straungers, but as their children. For seeing God ordaineth the bonds of coniunction betweene men; he also alloweth the degrees of loue and duties. 1. *Timot.* 5.8. *If there be anie that prouideth not for his owne, and namelie for them of his houshold, he denieth the faith, and is worse than an infidel.*\n\n7 *Thankefulnes,* which is a vertue consisting of truth & iustice, acknowledging from whom, what, and howe great benefites we haue receiued, and hauing a desire or willingnesse to perfourme and returne for them mutuall labour, or mutual duties, such as are honest, and possible. *Prou.* 17.13. *Hee that rewardeth euil for good, euil shal not depart from his house.*\n\n8 *Aequitie,* which is a vertu mitigating vpō good cause the rigour of strict iustice in punishing & taxing others offences, patiently bearing with some such errors & defects, as do not enormously harme the publike safety of the priuate welfare of our neighbours, and couering and correcting such vices of others, or endeuouring to heale & cure them. For, this by reason of mens manifolde infirmity is so necessary both in superiours towards inferiours, & in inferiours towards superiours, that without it ciuil society cannot consist. 1. *Pet.* 2.18. *Be subiect to your Masters with all feare, not onely to the good and curteous, but also to the froward.* Hither appertaineth *the example of the Sonnes of Noah,* Gen. 9. Likewise *the commandement of the moderation and gentlenesse of Parentes towardes their children in exercising correction and discipline.* Ephes. 6 4. *Fathers, prouoke not your children to wrath, but bring them vp in instruction, and information of the Lord.* Col. 3.21. *Prouoke not your children to anger, least they bee discouraged.* And, cap 4.1. *Ye Masters doe vnto your seruauntes that which is iust and equal, knowing that ye also haue a Master in heauen.*\n\n## The vices contrary to these common vertues of this fift commaundement\n\n1 *VNTO the general iustice* are opposed, 1. *All neglectes of such duty, as iust Lawes require of euerie one, either of superiours, or of inferiours.* 2. *Al stubburnes, and disobedience, and cruelty.* 3. *Making shew & semblance of obseruing our duty, and hypocrisie.*\n\n2 *Vnto particular distributiue iustice* are opposed, 1. *Error,* which taketh away an office from him vnto whom it is du, and giueth it vnto another, who should not administer it, or vnto whom it doth not agree. 2. *Rashnes, or accepting of persons & partiality,* in distributing offices, or in giuing honors, or in bestowing rewards.\n\n3 *Vnto sedulitie,* is opposed, 1. *Negligence or slothfulnesse,* which either doth not looke after matters, or doth willingly let them passe, and perfourmeth the parts of his duty either not willingly, or not entirelie, or not diligentlie. 2. *A shew of diligence,* which dooth his duty chiefly for his owne glory & commoditie sake. 3. *Curiositie,* which intrudeth & insinuateth himselfe into other mens duties. 4. *Arrogancie,* which giueth that vnto himselfe which he hath not, or bosteth of that which he hath.\n\n4 *Vnto grauitie* are contrarie, 1. *Leuitie* not obseruing seemlinesse or conueniencie, or constancie, or not hauing a desire of reteining his good name & estimation. 2. *Swelling or ambition,* which is to lift vp him-selfe in respect of his owne calling or gifts, and to contemne and neglect others, & to be aspiring to higher places, & to seeke the applause and approbation of man, not for anie desire of Gods glory or of his neighbours safetie, but onelie for an ambitious humour and desire of preeminence.\n\n5 *Vnto Modestie* are repugnaunt, 1. *Jmmodestie,* which reteineth not a seemlie conueniencie in words, deeds, behauiour, and apparell. 2. *Arrogancie,* which in opinion & speech challengeth more vnto him-selfe than his strength will beare, or doth either admire his owne gifts, or vaunt of them without need. 3. *Shewe of modestie,* which is in his admiration of himselfe yet to extenuate and debase himselfe, & to be backwards in receiuing of honors or offices which a man desireth, to hunt after his owne praise or an opinion of modestie.\n\n6 *Vnto loue* are repugnant, 1 *Vnnaturalnesse,* which either hateth, or doth not affection and loue those which are neere of bloud vnto him; neither is carefull of others safetie. 2 *Jndulgentnesse or cockering,* which for the loue of any either winketh at their sinnes being pernicious either to themselues or others, or dooth gratifie them in thinges forbidden.\n\n7 *Vnto Thankefulnesse* are repugnant, 1 *Vnthankefulnes,* which doth not acknowledge, or doth not professe the author and greatnesse of the benefit receiued, or doth not endeuour to perform mutuall duties. 2 *Vnlawful gratifieng,* or parasite-like flattering.\n\n8 *Vnto Aequitie* are repugnant, 1 *Jmmoderate and vnlawfull rigor,* in censuring of those that sinne through infirmitie without any enormous harming either of their own safetie, or others. 2 *Slackenesse* not punishing or reprehending according to his place, enormous faults. 3 *Flatterie,* which for to currie fauour, and for commodities sake praiseth that which is not to be praised, or attributeth greater thinges vnto one, than are beseeming for him."},{"number":195,"title":"THE SIXT COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[105,106,107],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt doe no murther.*\n\n*The scope or end of this commandement is, the preseruation of the life & safetie of mens bodies, & of the welfare both of our selues & others.* Here *are forbidden* al those thinges which tend to the destruction of our life or the life of others. Now *in this prohibition is named murther,* thereby to take away together with the effect the proper causes thereof, and vnder the name of murther, are all sinnes which accompanie it comprehended, that by signifieng thus the heinousnes and grieuousnes thereof, wee may bee the more effectuallie withdrawen ad deterred from committing thē. And contrarily here *are commanded* all those things which tend to the safetie of our life and others. *The substance and summe of the commandement is,* that we neither harme by any externall work either our owne life, or the life of any other, or any mans safety and welfare of bodie, either by force or by deceit; neither wishe in affection or will an impairing thereof, or signifie by any tokens any such affection or will, but of the contrary endeuour to defend and preserue the same to the vtmost of our power.\n\nHere is to bee proued, 1. *That internal things are also commaunded and forbidden by this commaundement.* 2. *That the defence of our neighbour is commaunded.* 3. *That the hurting either of our selues or others is forbidden.*\n\n1 Internall thinges are commaunded and forbidden, 1. *Because when the effect is commaunded or forbidden, the cause is also commaunded or forbidden.* 2. *From the scope and end of the commaundement:* God will not haue vs to hurt any: Therefore hee forbiddeth the meanes also, whereby wee may hurt. 3 *Whosoeuer is angrie with his brother vnaduisedlie, shalbe culpable of iudgement.*\n\n2 *The defence of our neighbor is commanded:* Because negatiue commandements include affirmatiues. *Thou shalt doe no murther;* Therefore thou shalt help & aid thy neighbour.\n\n3 *The hurting as well of our selues, as of others, is forbidden,* because the causes why God commandeth vs to haue regard of anothers life, are the same in vs. 1 *The Jmage of God in man.* 2. *The similitude and likenes of nature, and our original from our first Parents.* We may not bee cruel against our owne flesh: but as all haue issued from the same, namely frō our first Parents, & are our flesh, so are we our selues especiallie: Therfore we lesse ought to hurt our selues than others. 3. *The greatnes of the price and raunsome wherewith Christ purchased all the members of the Church.* 4. *The coniunction of Christs members.* And seeing these causes are found in our selues also, it followeth that by this lawe euery one is forbidden to hurt or neglect his owne life or bodie.\n\nWherefore, *Thou shalt doe no murther,* signifieth, 1 *Thou shalt not desire to murther either thy selfe, or others.* For what God will haue not to bee doone of vs, that dooth hee not grant to be wished or desired. 2 *Neither shalt thou intimate or signifie anie desire of murthering either thy selfe or others.* For, the desire and wishing whereof God forbiddeth, he forbiddeth also any inckling or signification thereof to be giuen either in words, or behauiour, or countenance. 3. *Neither shalt thou put this desire in execution.* For, the desire and signification whereof God forbiddeth, hee verily much more forbiddeth the practise and execution thereof. The contrary then is: Thou shalt loue thy selfe and others, 1. *In heart and desire.* 2. *Jn signification.* 3. *In practise and execution.* Hence spring and arise all the vertues of this commandement, and likewise the contrary vices vnto them.\n\n## The vertues of this sixt commaundement\n\nThose things that are here commaunded, tend (as it hath beene saide) to the preseruation of the life or safetie of men. *And the safetie of men is preserued, either by not hurting, or by helping them.* Whereby are made two diuers kindes of vertues of this commaundement; the former wherof conteineth the vertues which tend to the not hurting of mans safetie; the other compriseth the vertues which tend to the helping and furthering of mens safety.\n\n## The vertues not hurting the safetie of men\n\nThese are of three sortes. For we are said *not to hurt three waies:* to wit, *either being not hurt or prouoked, or being prouoked, or both waies.* In the first maner of not hurting consisteth *Particular iustice,* hurting no man. *This particular iustice not hurting anie man,* is a vertue shunning all harmings, which are done either by violence, or by deceit, or by neglect of our owne and others safetie: and so neither by indeuour, nor by neglect hurting the life or bodie of any of whome wee are not hurt, except God commaund it. This is expressed in the woordes, *Thou shalt doe no murther.*\n\nIn the second manner of not hurting consist *Mildnes & Equabilitie.* For vnto these vertues is it proper, not to hurt, albeit we be prouoked. *Mildnes* or placabilitie, or easinesse in forgiuing, is a vertue moderatresse and gouernesse of anger, which shunneth al iust anger, so that a mild man wil neither be angry for no cause, neither vpō a light cause; & where there is cause of iust anger, he doth then also so moderat that iust anger, as that he is not angry beyond measure, or passeth the bounds and limits by God prescribed: that is, he doth not wish the destruction of the person that hurt him, nether burneth with a desire of reuenge, but pardoneth offences, and also grieuous iniuries; and is displeased only at the reproch of Gods name, or for vniustice, or for the hurt of his neighbour, admitting not into his mind the desire of reuenging any iniury, be it neuer so great; and wishing also from his heart the safety and good estate of his enemies, and such as haue ill deserued of him; and endeuouring to maintain the same, according to his ability, and their necessity. *Matt.* 5.5. *Blessed are the meeke: for thy shal inherit the earth. Equabilitie or equity, is a vertue of neere affinitie with mildenesse;* which is a moderatresse of strict iustice (which equalleth punishments with the faults) vpon good and reasonable cause: as *when in respect of the publique safety or priuate safetie of them which transgresse,* or *for the auoiding of offence,* or *for anie other good cause, we yeeld somwhat of our right, in punishing offences, or in pursuing iniuries.* Gal. 6. *Brethren, if a man bee fallen by occasion into anie fault, yee which are spiritual, restore such a one with the spirite of meeknes, considering thy selfe least thou also be tempted.*\n\nIn the third maner of not hurting consisteth *peaceablenesse,* which is a vertue shunning al offences, and occasions of enmities and discords, and endeuouring to take them away, if any doe arise. Briefly, *Jt is a studie of peace and concord,* that is, a diligence both in auoiding causes and occasions of offences, discords, contentions, and hatreds: and also in reconciling those which are offended either with vs or with others, and lastly in reteining and keeping of peace, for the reteining whereof not to refuse troubles & the dissembling and forbearing of iniuries, whereby we haue bin harmed, so as it bee without the reproch of Gods name, and any grieuous impairing either of our owne or others safety.\n\n## The vertues helping and furthering mens safety\n\nGOD wil not onely that we hurt no man, but also that we help both our selues and others according to our power. *And wee are saide to helpe two waies.* 1. *By repelling euils, daungers, and iniuries.* 2. *By doing good, or by benefiting our selues or others.* Of Helping vertues then there are two sortes, namelie, *vertues repelling euils, and vertues benefiting and doing good.*\n\n*The vertues repelling euils,* which namely are exercised in driuing away euils and iniuries, are these: *Commutatiue iustice in punishmentes, fortitude, and indignation. Commutatiue iustice in punishmentes,* is a vertue obseruing equality of offences and punishmentes, inflicting either equall punishmentes vnto the faultes, or lesser, beeing induced thereto vpon good cause, according to the respect and consideration to be had of circumstaunces in ciuil iudgement, for the mainteinaunce of Gods glory, and for the preseruation of mens society. For when God forbiddeth the society of men to be harmed or impaired, and wil haue the Magistrate to be the maintainer of discipline according to the whole decalogue, he wil also haue them with iust punishmentes restrained that make any grieuous breach of this order. Wherefore a Magistrate may offend not onely in cruelty, or vniust seuerity, but also in lenity or remisnes, and in licencing men to hurt & iniury others. 1. *King.* 20.42. *Because thou hast let go out of thine hands a man, whom I appointed to dy, thy life shal goe for his life, and thy people for his people.* Leuit. 24.17. *He that killeth anie man, he shal be put to death.* Num. 35.31. *Ye shal take no recompence for the life of the murtherer, which is worthy to die: but he shal be put to death.* Exod. 21.23. *Life for life, eie for eie, tooth for tooth,* Deut. 24.16. *The fathers shall not bee put to death for the children, nor the children put to death for the fathers, but euerie man shal be put to death for his owne sinne.* Deut. 19. *Thou shalt make citties of refuge, that innocent bloud be not shed within thy land.* Here therefore is commaunded, for the defence and safegard of mens safety, seuere iustice, which remitteth not punishment without good cause, and obserueth equality of the offence & punishment. Whereof it is manifest, that this commaundement doth not take away, but ordaine and establish the office of the Magistrate in punishing transgressours. For when God commaundeth a man to be slaine, not men now, but God himselfe putteth him to death by them, vnto whō he giueth this in charge. And that the licentiousnesse of doing violence or outrage might not grow strong and encrease, he would haue transgressours to bee curbed and kept short by punishmentes. Wherefore the reuenge due to Magistrates is comprehended in that saying, *Roman.* 13.19. *Vengeaunce is mine, J wil repaie, saith the Lord.* And hereby is aunswere made vnto this obiection: *It is said here, Thou shalt doe no murther: Therefore we must not at al put anie man to death, & by consequent, this iustice doth not appertain to this commandement, as which cannot be kept, except manie be put to death.* Vnto which wee aunswere, 1. We must therfore put some to death, least the society of men be destroied by theeues and robbers. 2. *Jt is said, Thou shalt doe no murther,* that is, not according to thy owne pleasure and lust. For God punisheth, when the Magistrate punisheth.\n\n*Fortitude* is a vertue which aduentureth dangers according to the rule of wel informed reason, that is, such daungers as right and ruled reason willeth to aduenture, & that for the glory of God, the safety of his Church, the defence and preseruation either of our selues, or ours, or others against grieuous iniuries. Nowe this Fortitude of Gods Saintes ariseth from faith, and hope, and the loue of God & their neighbor. *But that heroical fortitude,* which is a special gift of god, as in Iosua, Sampson, Gideon, Dauid, *is to be distinguished from that presentnes of minde and courage, which through a cogitation and thinking on Gods wil ought to bee raised and stirred vp in al,* especially in gouernours. 1. *King.* 2.2. *Bee strong and shew thy selfe a man.* Hither appertaineth the example of the spies of the land of Canaan, and of the people being out of heart and despairing for euer compassing and possessing of it. *Numb.* 13. and. 14. Like vnto this vertue is *warlike fortitude,* which is a defendres of iustice, & an vndertaking of the iust defence of our selues or others, albeit it be not without peril and danger. *War,* is either a necessary defence against those that exercise robbery, and outrages or cruelty against the people, or a iust punishment for grieuous iniuries sustained, which is vndertaken by force of armes.\n\n*Jndignation* or zeale is a vertue iustly offended, & wrath for the reproch of Gods name, the vniust hurting of our neighbor, & for some grieuous iniury, which is done either against God, or our innocent neighbor, hauing moreouer a desire, as ability and strength affordeth, to repel and reuenge the iniury done against God or our neighbours, according to Gods commaundement. *Judg.* 8. *Gideon said to Zebah, & Zalmunna: The men that ye slue at Tabor, were my brethren, euen my Mothers children: as the Lord liueth, if ye had saued their liues, I would not slaie you.* And Iud. cap. 20. The Israelites wage war against the Beniamites for the wickednes cōmitted against the Leuites wife. As therfore vniust wars are forbidden by this commaundement, so iust warre is allowed, in the fift commaundement, as a part of the Magistrates duty towardes his subiectes, and in this commaundement, as a defence both of his owne and others safety & life, and consisteth partly in iustice not hurting and punishing, partly in fortitude and indignation. For either it is, as before was said, a necessary defence against those that exercise robbery, and violence, or cruelty against the people, or a iust punishment for grieuous iniuries, which is vndertaken by ordinary autority with force of arms. 1. *Sam.* 25.28. *My Lord fighteth the battles of the Lord.* Hither also belongeth the defence of their owne life and their neighbours, which priuate men vse against vniust force and violence when necessity suffereth not the Magistrates aide to be required. For when the Lawes and the Magistrate arme a priuate man against a robber or adulterer, he vseth then the sword, not vnaduisedly taken, but iustly deliuered into his hand by the Magistrate, as beeing the Magistrates deputy and minister. So Moses slue the Aegyptian in defence of the Israelite.\n\n*The vertues benefiting or doing good,* which namely consist in doing good turns, are these; Humanity, & Mercy, & Amity. *Humanitie or the loue of man,* is a true & sincere good will both in mind, and wil, and heart, towards others, and a declaration thereof in words, behauiour, and duties conuenient and possible. This selfe same vertue in the Scriptures is called *the loue of our neighbour,* which in Philosophy is termed *Humanitie:* for by this vertue all men perfourme that vnto others which they woulde haue to bee doone vnto them-selues. *Roman.* 12.10. *Bee affectioned to loue one another with brotherlie loue. Galath.* 6.10. *Let vs doe good vnto all men, but especiallie vnto them which are of the house-holde of faith.*\n\n*Mercie is a vertu, which hath a fellow-feeling, and taketh compassion of the calamities of good men,* or of those, who sinne through ignorance or infirmity, & endeuoreth to take thē away or to assuage them, as much as equitie & gods glory permitteth, neither reioiceth at the calamities of the very enemies themselues. Or, *it is sorrow for the calamities of innocent men,* or such as fal through ignorance, or infirmity, & a desire to asswage or take away their calamities by honest means. *Amity,* is a vertue cōprehended vnder humanity as a special vnder his general, & it is a mutual & sincere good wil between good men wel known one to another, performing mutual and possible duties: or, It is a vertue rendring mutual and sincere good wil, and perfourming mutual duties, such as are iust, lawfull, and possible: kindled by the knowledge of vertue, and by communication in both parties. *Jt is different from loue;* in that loue stretcheth both to the knowen and vnknowen, but amity or frindship extendeth onely vnto those that are knowen one to another, & that for some vertues appearing in them. The partes then of al that which is commanded vs in this commandement are, 1. *That our neighbour liue.* 2. *That hee liue wel,* by our assistaunce and endeuor vnto the vtmost of our power.\n\n## The vices contrarie to the vertues of this sixt commaundement\n\n*Vnto particular iustice* hurting no man, is opposed, 1. *Iniustice hurting men,* namely a wil to hurt men, and al vniust endammaging, hurting, or iniuring. 2. *Remisnesse,* when they are not hurt, who are to be hurt, by them vnto whom the execution thereof belongeth.\n\n*Vnto mildnesse* is repugnaunt, 1. *Vniust anger,* hastinesse, grudging, immoderate reuenge, hatred, and spite. *Anger is a short madnesse:* Hastinesse is angrinesse or a readinesse vnto anger. 2. *Remisnes,* when a man is not moued for grieuous iniuries.\n\n*Vnto equabilitie or equitie* is repugnant, 1. *Jmmoderate Rigour,* when there is had no regard of circumstances: whereof it is saide, *Extreme right is extreme wrong,* likewise, cruelty, and vniust seuerity. 2. *Remisnesse,* that is, not to be moued at such things, whereat we ought to be moued, & when god commandeth. Likewise partiality & accepting of persons.\n\n*Vnto peaceablenesse* is opposed, 1. *Jn the excesse, Remisnesse,* when as thou so couetest to keepe peace, that thou doest not respect Gods glory, neither thine owne and thy neighbours safety. This is an vniust gratifieng. 2. *Jn the defect, al vniust or vnnecessarie speeches;* Contentions, backbitinges, slanders, whisperings.\n\n*Vnto iustice commutatiue in punishmentes,* is contrary, 1. *In the defect remisnesse,* when that is not punished, which ought to bee punished. 2. *Jn the excesse, cruelty, & vniust and ouer-great seuerity, priuate reuenge, false pretending of strict iustice.* Briefly, vnto punishing iustice, is repugnaunt iniustice, which either doth not at al punish, or doth vniustly punish.\n\n*Vnto fortitude* is opposed, *In the defect, timerousnesse,* & the betraying of anothers safety, when thou art able to vndertake his defence: likewise a shunning of such daungers as God hath commanded vs to vndergoe. 2. *In the excesse, rashnesse,* or fool-hardinesse, which is, to vndertake things vnnecessary, or impossible.\n\n*Vnto indignation* are contrary, 1. *Vniust anger.* 2. *Remisnesse and slownesse,* when there is no sharpnesse or earnestnes shewed in being iustly offended with iniuries, & in reuenging them. Likewise vnto this are the same repugnaunt which are vnto peaceablenes.\n\n*Vnto humanitie* are opposed, 1. *Selfe-loue, with a neglect of others.* 2. *Jnhumanitie.* 3. *Spitefulnes or hatred against others, or a shewe hereof.* 4. *Vniust pleasurings and gratifiengs.*\n\n*Vnto mercie,* are contrary, 1. *In the defect, vnmercifulnes, crueltie, hard-heartednesse,* not to haue compassion of those, of whom we are to haue compassion: Likewise *Reioicing at another mans harme, and vncompassionatenesse voide of al griefe. In the excesse, Remisnesse,* when they are spared whom God wil not haue spared, which is cruel pitty, whereby the whole societie of men is hurt, yea & he himself also who is spared.\n\n*Vnto Amitie or Frindship,* are opposed, 1. *Jn the defect, al iniustice and treacherie, whereby frindship is violated, enmitie, neglect of frindes,* deniall of good wil and mutual duties, a faigned shew of frindship. 2. *Jn the excesse, flatterie, or vniust gratifieng,* likewise lightnes in ioining, and loosing friendship."},{"number":196,"title":"THE SEVENTH COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[108,109],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shal not commit adulterie.*\n\nThe end of this commaundement is, *The preseruation of chastitie and wed-locke.* Now when God nameth adulterie, hee doth not forbid that only, as being the most grosse vice of all those which are repugnaunt to chastity, but also al vices that are contrary to chastity, and such as are of neere affinity vnto them; likewise their causes, occasions, effects, antecedentes, consequents; and of the contrary he commandeth al things, which make for the preseruation of chastitie. The reasons are these. 1. *By one special the rest, that are of neere affinity with that, are vnderstoode.* So when adultery is forbidden, other speciall vices of lustes are condemned, and Adultery is mentioned, because it is reckoned amongest the grossest vices of lustes. 2. *Where the cause is condemned, there also the effect is condemned, and so of the contrarie.* So here are commaunded or forbidden, as wel the antecedentes, as the consequentes. 3. *The end and scope of this commaundement is, the preseruing of chastity, and protecting of wedlocke among men.* Whatsoeuer therefore maketh for the preseruing of chastity, and for the protecting of wedlocke, is commaunded in this Law: and the contrary is withall forbidden. The vertues of the seuenth commaundement are in number three, *Chastitie, Shamefastnes, Temperancy.*\n\n*Chastity* is a vertue preseruiug cleannes of mind & body, agreeing with the will of God, and auoiding all lustes forbidden by God, all vnlawful companings, and inordinate copulation, & all the desires, occasions, causes and effects either in single life, or in wedlocke. *Chastitie* hath his first original from a[^1] Greeke woord, which signifieth *to adorne;* because it is an ornament not onely of the whole man, but also of all the rest of the vertues. Wherefore that name was giuen by speciall regard and preeminence to this vertue, because it is one of those principall vertues that make the Image of god. Now there is a double *chastitie,* one *of single life;* an other *of mariage. Chastitie of single life* is a vertu, auoiding al lusts, remaining in a sole state without mariage,\n\n*Chastitie of marriage* is to obserue in marriage the order instituted by the woonderful counsell of God. The causes of chastitie are, 1. *The commaundement of GOD.* 2. *The preseruation of Gods Image.* 3. *A studie and desire to auoide the defacing of Gods image, and the coniunction that is betweene God and the Church.* 4. *Rewards and punishments.* The extremities of chastitie are, *All lustes, their causes, occasions, and effects: all vnlawfull coniunctions, all corrupt desires that violate and hurt the conscience also in marriage.* For, by reason of the corruption of our nature, all sinnes are not taken away by marriage; as when the chiefe and principall ende of marriage is not respected.\n\n*Shamefastnes,* is a vertue abhorring all filthinesse, ioined with a shame, griefe, & sadnes, either for some former vncleannes, or for feare of falling into any hereafter, and hauing a purpose and desire to flie not onely vncleannes it selfe, but also the occasions, and tokens, and signes of vncleannes. *Shamefastnes is required vnto chastitie,* as a furtheraunce and cause of chastitie; and also as an effect consequent, and signe thereof. *The extremities or vices contrarie to shamefastnes are,* 1. *Shamelesnes or impudencie,* which maketh light of vncleannes. 2. *A rude and vplandish bashfulnes, or an vnciuil and peruerse bashfulnes,* when a man is ashamed of that, whereof hee ought not to bee ashamed, as of a thing which is good and honest, and requireth not any bashfulnes to bee shewed therein.\n\n*Temperancie* is a vertue obseruing the meane agreeable to nature, honestie, mediocritie, & order of persons, places, and times, according to the lawe and rule of nature, in things concerning the body, as in meat & drink. *Temperancie is required vnto chastitie,* as a cause without which wee cannot be chast. *The extremities of temperancie* are, *Jntemperancie* in meate & quaffings of drink: Likewise an hurtful tēperancie, or too great abstinence & hypocritical, not greeable to nature, such as is the abstinencie of Eremites.\n\nWhereas all sorts of lusts are repugnant vnto chastitie, and to the drift and scope of this commaundement, the same are to bee noted and obserued. They may bee referred vnto three seuerall kindes: *Of the first kinde are those which are contrarie to nature,* and from the Diuel, namely, such as are euen against this our corrupt nature, not onely because they corrupt it, and bereaue it of that conformity with God, but also because this our corrupt nature abhorreth them: of this kind are those, which are recited by the Apostle, *Rom.* 1. as confounding of kindes and sexes, likewise the vnnatural abusage of woman-kind. These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments. Incest hath for a great part, a repugnancie with this our nature, albeit there were examples of incests in our first parēts, because those were doone but of necessitie, and by dispensation from God himselfe. Therefore this was an exception from the generall rule.\n\n*Of the second kinde are those which proceed from this our corrupt nature,* as fornications amongst those that are free frō marriage, adulteries betweene persons that are both married, companings of married persons with others that are vnmarried. If a married person haue companie with another married person, it is *a double adulterie;* for he violateth both his owne wedlocke, and the others. If a married man haue to doe with an vnmarried woman, it is *simple adultery. Simple fornication* is of those that are vnmarried. Magistrates are by duty bound seuerely to punish incestes & adulteries. For they are much more heinous than thefts & robberies. God appointeth death for adulteries. Nowe although God did not ordaine that simple-fornication also should be punished with death, yet when he saith after, *Let there not be a whore among you,* hee signifieth that it is to bee punished in his kinde. There are other things also, which are committed of this our corrupt nature with an euil conscience, as lustes and euill desires, vnto which we yeeld, or wherewith wee are delighted, neither endeuour to auoide them. Such vitious and lewd desires, and the like, although they bee not punished in the ciuill court, yet are they ioyned with an euill conscience, and are punished of God.\n\n*Of the third kind are corrupt inclinations,* vnto which yet good men doe not yeeld, but with-stand them, and take away from them all occasions, and their conscience is not troubled, because God is inuocated and called vpon, and the grace of resistance is desired, and there is remaining in their hearts a testimonie of the remission of their sinnes. And for a remedie for these sinnes, after the fall was mariage appointed. Therefore against these inclinations is it to be said, *It is better to marrie, than to burne.* But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely, hurtfull to the cōmon wealth, entred into before a lawfull age, or vnhonest, that is, against good orders and manners.\n\nThe special Questions of Marriage.\n\n1 *What Marriage is.*\\\n2 *What are the causes of the institution of Marriage.*\\\n3 *Whether it be a thing indifferent.*\\\n4 *What are the duties of married persons.*\\\n5 *What things are contrarie to Marriage.*\n\n## 1 WHAT MARRIAGE IS\n\n*Marriage is a lawfull & indissoluble coniunction of one man and one woman, instituted by God, that we might know him to be chast, and to detest all lust: that also we might therein chastly serue the Lord, and that especially it might be a meanes whereby mankind might be multiplied, and God gather thence afterwardes vnto himselfe a Church; Lastlie, that it might bee a societie and fellowship of labours, cares, and praier.* That marriage may bee a lawfull coniunction, these thinges are thereto required: 1 *That matrimonie bee contracted by the consent of both parties.* 2 *That there be adioined also the consent of others, whose consent is required, as namelie Parents, or those who are in the place of Parents.* 3 *That honest conditions be obserued.* 4 *That there be no errour committed in the persons.* 5 *That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe,* as betweene them, vnto whome the degrees of consanguinitie may be no hinderance. The degree of consanguinity is the distance of kinsfolke in discent. Concerning those degrees this rule is to be obserued: *How manie persons there are from the stock so manie degrees there are.* Now the stocke is the person from whome the rest are deriued. The Line is either of ascendents, or descendents, or collaterals. *The Ascendents* are all the ancestors and progenitors. *The Descendents* are all the posterity or progenie. The Line *of Collaterals* is either equall, or vnequall; It is *Equall,* when there is equall distance from the common stocke. *Vnequal,* when the distance is vnequall. Those prohibitions of degrees of consanguinitie from marriage, which are expressed and set downe, *Leuit.* 18. are Morall, 1 *Because the Gentiles are saide to be cast out for these abominations.* But the Gentiles had no ceremoniall Lawe. 2 *Paul doth most sharplie reprooue him, who married his fathers wife.* 1. Cor. 5. Iohn Baptist saith vnto Herod, *Mar.* 6.18. *It is not lawfull for thee to haue thy brothers wife. From the end,* because the end, that is, the prohibition of incest in reuerence of Bloud was made vniuersall, perpetuall, and morall. 4 *Jt is the Law of nature.* 5 *The coniunction shal be lawfull, or the marriage lawfull, if such persons be ioined in matrimonie, as are fit to be ioined.* 6 *If this coniunction be in the Lord,* that is, that a beleeuer marrie not with an vnbeleeuer, but with a beleeuer, and that religiouslie in the feare of God. 7 *If Matrimonie be contracted between two persons. For they shall be two in one fleshe.* Obiection. *The Fathers had moe wiues.* Aunswere. We must iudge not according to examples, but according to Lawes.\n\n## 2 What are the causes of marriage\n\n*The author of marriage is God himselfe.* For marriage is no inuention of Man, but instituted by God in Paradise. Now the causes for which mariage was instituted are, as we may learne out of the definition of marriage, 1 *The meanes of multiplieng mankind.* 2 *The gathering of the Church.* 3 *The image and resemblance of the coniunction between God & the Church.* 4 *That loose and wandering lusts might be auoided.* 5 *That there might bee a societie and fellowshippe of labours and praier.* That fellowship is more neere and strait, and therefore sendeth out more ardent and earnest praiers: because we doe more ardently and earnestly helpe them, by our praiers, vnto whom wee are ioined in labour and affection. As, the Parents pray more earnestly for the children, than the children for their Parents; because loue doth descend, not ascend.\n\n## 3 Whether marriage be a thing indifferent\n\n*Marriage is a thing indifferent vnto them, who haue the gift of continencie.* But whosoeuer are not endewed with this gift of continencie, vnto all them marriage is not a thing indifferent, but commanded vnto them as necessary from God himselfe. And as marriage is a thing indifferent to all those that are endued with the gift of continencie, so the same is graunted vnto all persons that are fitte and meete for it. But when a iust and lawfull time of contracting marriage is not obserued, then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires. But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony, it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted, except it be for adulterie.\n\n## 4 What are the duties of married persons\n\nThe duties of married persons, are, 1 *Mutuall Loue,* 2 *Spousall faith & troth,* as each to loue the other only, continually and constantly. 3 *Communitie of goods, and a Sympathie or fellow-feeling in euils and calamities.* 4 *The bringing foorth, and bringing vp of children.* 5 *Bearing with infirmities, with a desire to cure them.* The proper duety of the husband is, 1 *To nourish his wise, and children.* 2 *To gouerne them.* 3 *To defend them.* The proper duety of the wife is, 1 *To be a helper vnto her husband in maintaining and preseruing their houshold substance.* 2 *To obey and reuerence her husband.* When these thinges are neglected, they grieuouslie trespasse against the lawful vse of marriage.\n\n## 5 What thinges are contrarie to matrimonie\n\n*Vnto matrimonie are contrarie,* fornications, adulteries, incests, vnlawful copulation, abuses of marriage, & diuorces not in case of adulterie. But the person that is forsaken, or is solicited to admit a forsaking, doth not cause the diuorce, but the other.\n\n[^1]: 〈 in non-Latin alphabet 〉."},{"number":197,"title":"THE EIGHT COMMAVNDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[110,111],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt not steale.*\n\nBy this commaundement is enacted and decreed a distinction of possessions. *For the end of this commandement is, The preseruation of goods, or possessions,* which God giueth to euery one for the maintenance of their life. *Thou shalt not steale,* that is, Thou shalt not couer, or attempt by guile to conueigh thy neighbours goods vnto thee. Therefore defend, preserue, encrease them, and giue thy neighbour his owne. Nowe *theft* is onely named, as being the grossest kinde of defrauding, that by it the rest of the like qualitie might be vnderstood, and that for the same, as the scope or end, other vices or sinnes of like nature, and their antecedents and consequentes might bee prohibited and forbidden.\n\n## The vertues of this eight commaundement, together with their extremes or contrarie vices\n\n1 *COmmutatiue Justice,* which is a vertue in purchasing of goods, not coueting after an other mans goods, and keeping an equalitie by number in bargaines, and in the common trade of life, in the purchasing and exchaunging of thinges, according to iust lawes between the ware and the price, the desert and the reward, whether it bee in purchase and buying, or in exchaunge of thinges. *All thinges either are no mans, or some mans.* Therefore those things are translated to another Owner, which are either no mans, or are belonging to other men: *Those thinges that are no mans,* become theirs who get them: And if thou sease vpon that which is no mans, thou shalt iniurie no man. *Those thinges that belong to another man,* are passed from him, either by violence, the Owner beeing vnwilling thereto; or by grant, according to the Owners wil & liking. *Those things are passed from the Owner against his wil,* which are either by right of warre, or by captiuity taken away from an enimie. *Those thinges are passed awaie with the owners liking,* which are passed vnto another either by enheritance, or by contract & bargain. *By inheritance* things are passed ouer to another, either by Testament, or without any Testamēt. *A contract* or bargaine is a consent and agreement betweene any of passing ouer any things, or of the communicating or exchanging of them, according to iust & honest Lawes. Al contractes are comprehended vnder commutatiue iustice.\n\nNow there are *tenne sortes of contractes.* 1. *Bying and selling;* when a thing is passed from the buier vnto the seller, so that the buier pay the seller a iust equiualent price for it. This is sometimes either with a condition of selling it againe, or with a condition of not selling it againe, so that the buier cannot sell that, which hee bought, vnto others. Vnto buying belongeth the buying of reuennues; for that is no vsury; as neither is the setting out of ground to farme at a certainey rate yearelie to bee paed. 2. *Loane,* which is a contract, wherin the vse of a thing is passed to another, so that there bee repaired as much againe. In loane a thing is giuen, not that the same thing shoulde bee restored, but the like, or that which is of the same value. 3. There is another loane, which is called *Commodation,* when the vse of a thing is graunted a man for a certaine time, so that without anie price or valuation the selfe same thing be preciselie restored whole and sound. 4. *Donation,* or by deed of gift, when a thing is passed from the right owner, who hath the right of giuing it, by free grant and wil vnto another, without anie recompence conditioned. Obiection. *Justice requireth that wee giue like for like: but this is not doone in donation: Therefore this is repugnaunt vnto iustice.* Aunswere. Iustice requireth it, if they be giuen with that mind and purpose, as to haue recompence. 5. *Exchange,* when a thing is exchaunged by the lawefull owners consent, or when one thing of like value is giuen for another. 6. *A letting to hire,* which is a contract, whereby the vse, not the right or possession, of a thing, is passed by the right owners to another vpon a certaine price, and for a certaine time, so that the same thing be restored safe & sound. 7. *Pledging or gaging,* when a thing passed to another, as being bound to be his for vse, till such time as other thinges which are owed him, are repaied vnto him: or when a thing is deliuered a man for a certaine time, that if in the meane season it be not redeemed, the other maie haue the right of vsing it at his pleasure. 8. *Committing on trust, when a thing is deliuered to another to keepe, so that neither the vse, nor the possession, but only the keeping & custodie of the thing is committed vnto him.* 9. *Partnership,* which is a certaine contract vsed by them who trafique together, wherein one emploieth his mony, the other his woorke, or labour with this condition, that part of the gain may come to each of them. 10. *A certaine contract,* wherein the vse of a ground, or the possession of a ground to vse is passed by the owner vnto an husbandman, with a certaine condition, as namely, that hee til and labour the ground deliuered vnto him, and be bound vnto the Master to performe certaine dutie, or some certaine seruice. These diuerse kinds of contracts are to bee obserued, for the better vnderstanding of commutatiue iustice.\n\n*The extremes or vices contrarie to commutatiue iustice are these,* 1. *Vnto commutatiue iustice are repugnaunt all vnlawfull conueiaunces of things, which are done either by violence, as robberies; or by guile and deceite, as thefts. Theft* is the taking away of that which belongeth vnto another besides the owners knowledge, and wil, with mind and purpose to depriue him thereof. *The special sorts of theft* are, *Robbery of a common treasurie: Counterfeiting of merchandize,* when one vseth sleights and guiles in contractes: *Sacrilege, cousinages,* and al corruptions of contractes, among which vsury hath not the lowest place. *Vsurie* is that which is taken aboue the principall in regarde of the loane onely. *From vsurie are exempted* iust contracts, Partnership, Buying, contractes of paying rents, iust recompence of any dammage or losse. There are many Questions of vsury concerning which wee maie iudge according to that saying; *Doe as thou wilt be done vnto, and what thou wilt not haue done vnto thee, that doe not thou vnto another.*\n\n2 *Autarchie, or Contentednesse,* which is a vertue whereby we are contented with those things which we presentlie enioy, and haue iustlie gotten, and meeklie suffer pouertie and other discommodities, neither are broken through want and penury, nor gape after other mens goods or substance, nor couet things needlesse and vnnecessary. *The extremes* of this vertue, In the defect, are *Theft* and *Couetousnes;* In the Excesse, *a faigned refusall,* when one maketh wise as if he were vnwilling to receiue such things, which yet he could and greatlie would receiue. Likewise, *Inhumanitie,* which is, to refuse all things.\n\n3 *Fidelitie or faithfulnes,* which is a vertue that heedeth anothers harmes, and endeuoureth to auert them, & gladlie and diligentlie perfourmeth all the partes of his calling in doing his duty, to this end, that God may be honoured, and we susteine our life, and that there may bee sufficient of things necessarie for vs, and ours, and also that we may yeeld succor and make supplie of necessaries vnto others. He that vndergoeth not those labours, which he is able & ought to vndergoe, committeth theft. Obiection. *There is mention made of fidelitie in the fift commaundement; Therefore it hath no place here.* Answere. It is no absurd thing, that one and the same vertue should be placed in diuerse commandements for diuerse ends & respectes. For the ends of actions make the actions differ. *Fidelitie is placed in this commandement,* as it is a diligence and endeuour employed in the with-standing of others discommodities, and in doing such works and labousr, whereby we may get vs food, raiment, and things necessarie. *Fidelitie is placed in the fift commaundement,* as it is an obedience shewed in doing our dutie. *The extremes* hereof are, *Vnfaithfulnes,* not respecting or heeding any harmes and dammages, neither diligently performing the dueties of his calling and vocation, Likewise, *Rechlesnes and Slothfulnes,* which onely taketh part and fruition of publique commodities, but it selfe conferreth nothing to the common societie of men.\n\n4 *Liberalitie,* which is a vertue giuing to them that want, according to the rule of vpright reason: that is, which imparteth vnto others his owne goods, not by any due bond or obligation, but according to the lawe of God and nature, or for godlinesse & charitie sake, with a liberal hart, according to his owne ability, & the necessity of others; as well knowing where, when, to whom, & howe much hee may giue, & obseruing a mediocritie & meane betweene base niggardlinesse and riotous prodigality. *The Extremes* hereof in the defect are, *Illiberalitie, Couetousnesse, Basenesse. Couetousnesse* is a desire of encreasing our substance by right & wrong, & a restraint of iust & lawfull giuing. In the Excesse, *Ouerlashing, Prodigalitie,* which giueth beyond reason, and without need, with a reioycing in such excessiue largis. Of this vice it is said, *Sicke art thou who takest delight in lauishing.*\n\n5 *Hospitalitie,* which is one kind of liberalitie, namelie liberalitie and bountfulnesse towardes trauailers and strangers, especially towardes those that are exiles for the profession of the gospell, entertaining them with all duties of hospitalitie, and Christian charitie. *The Extremes* are, *Inhospitalitie, and prodigality towardes strangers.*\n\n6 *Parsimonie,* which is a vertue eschewing & shunning riot, & all vnnecessary expences or giftes, keeping those things which are his owne & well gotten, & profitably employing them to his owne vse and theirs, that belong vnto him, neither spending more, than he seeth to be needefull. *This vertue is referred to this commandment;* because, if in this commandment Liberalitie be commanded, the contrarie thereof then is also here forbidden, namely Ouerlashing, whereunto is opposed Sparingnesse & Parsimonie. *Liberalitie hath Parsimonie accompanying it;* & they both are two meanes betweene the same extremes; that is between Couetousnes & Prodigality; because Liberality without Parsimonie degenerateth into Prodigalitie; & Parsimonie without Liberalitie degenerateth into Couetousnesse & Basenesse. And therefore hee is not liberall, who is not sparing; neither is he sparing, who is not liberall; *Liberalitie* enlargeth our giuing according to ruled reason. *Parsimonie* restraineth the same according to ruled reason, & spareth so much, as is requisite for necessary vses. So then these two vertues are exercised in the same matter, & betweene the same extremes, & therefore the same vices which are contrary to Liberality, are repugnaunt also to Parsimony.\n\n7 *Frugality,* which is an oecumenicall, or household vertue, disposing of things wel gotten, honestly, wisely, & profitably, for matters profitable and necessary, or defraying charges vpon such things euer as are necessary, & fruitfull. *This vertue is of neere affinity with parsimony. Frugalitie or thriftinesse* consisteth and dependeth on ruled reason. *The extremes* are the same both of frugality, & of parsimony, to wit, *Prodigality and couetousnes,* or niggardlinesse.\n\n## Certaine obiections against the former distinction of Rightes and Possessions\n\n1 *IN the Apostles time all things were common. Therefore now also al goods ought to be common.* Answere. There is a dissimilitude and a far different reason in these examples. For *they were induced vpon good causes, why they should thē bring in communitie of goods.* 2. *It was then to be feared, least if they did not sel their possessions, they should be violently depriued of them.* 3. *They did it not being enforced thereto by anie Law, but freelie.* For their parting with their goods in common was voluntary; none was compelled vnto it. And therefore Peter saith to Ananias, *whiles it remained, appertained it not vnto thee? And after it was sold, was it not in thine owne power?* 4. *This custome was of force onely at that time.* 5. *This community of goods was not in all churches;* because in Macedony collection was made of almes, which were sent to Ierusalem.\n\n2 *Natural thinges are vnchaungeable. Community of goods is natural. Therefore community of goods is vnchaungeable, and therefore is now also to be obserued.* Answer. Natural things are vnchāgeable, in respect of the Moral law, but not in respect of natural profit and vtility.\n\n3 *Christ saith vnto the young man, Jf thou wilt bee perfect, sel al, and giue it to the power.* Answere. The examples haue a diuerse reason: because this was a speciall calling of a Disciple, belonging to an Apostle-ship. Againe, Christ would thereby signifie, how far off hee was from the perfection of the Law, whereof he gloried.\n\n4 *All thinges are Christes, therefore all thinges are Christians.* Aunswere. Al things are Christians, or ours, as concerning the right to the thing, but not as cōcerning the right in the thing. All things are due vnto vs, but we may not lay hands of any thing before the time.\n\n5 *Al things betweene frindes are common.* Aunswere. All thinges betweene frinds are common, *as touching the vse of them, and as touching the duties and parts of honesty and commoditie,* or *as touching necessarie vse being leuiled by the rule of reason.* For wee are to aske thinges of our frindes, which wee would haue them aske of vs. *But al thinges among frindes are not common as concerning the possession and right:* because vnto euery one belongeth a distinct possession and right of his own goods. This possessiō of goods, or distinction of rights is enacted (as we haue said) by this commandmēt: because if we may not steale, wee must then possesse our owne: and that for these causes. 1. *To maintaine our selues.* 2. *To yeelde something for the mainteinance of the ministerie.* 3. *For the mainteinaunce of the common wealth.* 4. *For the mainteinaunce of our frindes.*"},{"number":198,"title":"THE NINTH COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[112],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt not beare false witnesse against thy neighbour.*\n\n*The drift or end of this commaundement is the ordinaunce and maintenunce of the truth among men.* Neither is in this commandment only bearing of false witnes forbidden, but all those thinges which are of neere affinity therewith, the generall whereof is lying. *Thou shalt not beare false witnesse of thy neighbor, or against thy neighbour.* In this negatiue commandement is comprehended an affirmatiue, which is: Beare therefore true witnes of or for thy neighbour, that is, bee true, & desirous of learning & knowing the truth. The name of *Truth* here is taken for truenes or truth-speaking, that is, for the agreement or correspondence of our knowledge or speech with the thing, whereof our speech is. *True* we terme the speech it selfe agreeing with the thing.\n\n## The vertues of this ninth commaundement, together with their vices\n\nThe chiefe & principal vertue, which is here commanded, is *truth.* 1. *Truth* or truenes, is a vertue, whereby we loue true opinions & speeches, and seeke after them, & receiue them, and gladly professe and defend them, according as both our duty, and persons, places, times, and other circumstances require, vnto the glory of God, & the safety of our neighbor. This end maketh that the Diuel cānot be said to be true, although he somtimes speak that which is true. For his is true, who speaketh and loueth the truth, & doth affection it for the glory of God, and the safety of his neighbour. *Truth* may also be defined on this wise: *Truth* is a firme election in the wil, whereby we constantly embrace true sentences & opinions, speak that which is true, keepe couenants & promises, & auoide al deceitful dissemblings both in speech and outward gesture. *True confession is commaunded both in this, and in the third commaundement:* as often times the same vertu is required to the obedience of diuers commandements. *But in the third commandemēt true confession is required,* as it is the honour and worship of God, immediately respecting God: *and here it is commanded,* as there is a will in vs not to deceiue our neighbour, but to wishe his safety & welfare. Vnder the name of *truth* we comprise *liberty of speech,* which is a vertu wherby, as much as the time, place, & necessity requireth, we professe the truth freely, & boldly, & are not withdrawne through the fear of dangers.\n\n*Vnto truth, in the defect, are repugnant,* 1. *Al lies,* vnto which appertain al guiles, dissemblings, negligence in vnderstanding the truth of thinges, lies of courtesy; likewise slanders, backbitings, euil speakinges, which kindes of lying are repugnaunt also vnto Fairnesse of maners & conditions. *Lying,* is, to speak otherwise, or to signify otherwise by outward gestures, than thou thinkest, & than the thing it selfe is. So then in this commaundement principally is lying forbidden. *Vnto lying is referred also wilful ignoraunce,* which is a lying in the mind. *Officious lyes, or lyes of courtesie are to be auoided,* because euil is not to be doone, that good may come of it. And al lying that doth expressely dissemble the truth, is condemned. But a *truth* which is vttered by a figure, is no ly whether he vnderstand it or no, with whom we deale. This is to be obserued that we bee not too rigorous in examining the actiōs of the Saints; & also, that we excuse not those things which haue no neede to be excused. 1. Obiect. *That which profiteth another, and hurteth no man, is not sinne. A dutiful lie is of such qualitie. Therefore it is no sinne.* Answere. The Minor is false. Reply. *But yet the truth is often not to bee spoken.* Answere. We must not put a difference between the hiding of the truth and lying. Obiect. *God blesseth the midwiues, because thy told a lie. Therefore God alloweth and liketh of lies.* Aunswere. God therefore blesseth the mid-wiues, because they feared God, & slue not the infantes of the Israelites. 2. *Vnto truth, in the defect, is repugnaunt vanitie or leuitie,* which is a readines to lieng. He is *vain,* who lieth much, often, & easilie, and that without anie shame. *A lier is he, who hath a desire to lie. Vnto truth, in the excesse, is repugnant,* 1. *Vntimely professing of the truth, which is to cast pearles to swine, and to giue that which is holy vnto dogges,* as Christ saith, who by these words doth wholy forbid vnnecessarie and vntimely professing of the truth. For, as the verse hath it in the Poet, *He that warneth out of time, doth harme.* 2. *Curiositie,* which is to search after thinges vnnecessary, or vnpossible. These things may suffice for this chiefe and principall vertue of this ninth commandement. The vertues which folow, wait vpon trueth, and they all are as it were of truthes retinue.\n\n2 *Fairenesse of minde* is a vertu, which taketh wel things well or doubtfully spoken or done, and interpreteth them in the better part, to wit, as farre as there are any reasonable causes to induce thereto, & doth not easily conceiue suspicions, neither sticketh vpon suspicions, though they be such as are iust, & haue reasonable causes: hee doth not ground thereon, neither directeth his actions accordingly, neither decreeth or determineth ought by them. It is defined after this manner, *Faiernesse of minde* is a neighbour-vertue▪ vnto truth, allowing of others wils vpō probable reason, & hating all euil-mindednesse, & drawing also some things that are doubtfull to the better part; & hopeing in deede that which is good, but yet as touching mutable thinges thinking that the wils of men may change, and that a man may erre concerning anothers will, seeing the infoldings and secret places of mans mind are not beheld. *The Extremes* of this vertue, in the defect, are, *Slaundering and Suspiciousnesse. Slaundering,* is, not onelie falsly to criminate & attach the innocent, but also to interprete things indifferently spoken in the worser part, or also to interlace & coine some falshoode. *Suspiciousnes,* is, to take things well or ambiguously spoken in the worser part, to suspect euill thinges of those that are good, or to suspect without cause; or also to make to much of tru suspicions. It is lawful for vs somtimes to suspect, except we wil be fools. *Mat.* 10.16.17. *Beware of men: be ye wise as serpentes, & innocent as doues. In the excesse, foolish Credulitie, & foolish flatterie. Credulitie,* is, hastily or vnaduisedly to interprete any thing, or to assent to one without iust & probable cause: Or, to beleeue a thing of another, when there are manifest or probable reasons to the contrary. *Flatterie or assentation,* is, to praise or like things not to be praised, thereby to get either the goods or fauour of another man. *Fairenesse of mind,* is, an assistant or special kind of truth. Therfore it is also here together with trueth commanded.\n\n3 *Simplicitie,* which is open trueth without wrinkles or fetches and compassings: or, it is a vertue which doth properly and plainly speake and doe such thinges as are true, right and declared in artes & common life. Trueth is tempered with simplicity & fairenesse of mind or conditions. *The extremes of simplicitie are, Fained simplicitie, and Doublenesse in manners and conuersation.*\n\n4 *Constancie,* which is a vertue not departing from the knowen trueth, neither altering his purpose without good and necessary causes, but constantly speaking & dooing such thinges as are true, iust, & necessarie. Or, it is a vertue persisting in the trueth once found, knowen, & approued, & in the like maner professing & defending the same. Constancy is necessarie for the preseruation & maintenance of the trueth. Therefore it is here also commanded. *The extremes hereof in the defect, are Vnconstancie, or Lightnesse,* which is to alter true purposes & opinions without reason. *In the excesse the extremes are, Pertinacie or stoicall stifnesse and rigour,* which is a vice arising from a confidence in his owne wit, or from pride & ostentation, refusing to yeeld or depart from his opinion, albeit it bee such as hee seeth by strong reasons to be false, but persisting in false opinions, or vniust & vnprofitable actions.\n\n5 *Docilitie,* or a readinesse to learne, which is a vertue searching after the reasons of true opinions, easily beleeuing, & yeelding to those that teach or shew better things, & that vpon certaine reason, & framing his will ready to assent vnto true or probable reasons, & to leaue those thinges which before he held & embraced. The same are the *extremes* of Docilitie, which are of constācie, wherunto also this Docilitie is necessarie. For *Constancie without Docilitie degenerateth into Pertinacie; and Docilitie without Constancie degenerateth into Leuitie.* Now al these vertues which haue beene numbered agree and are linked verie well one with another. For *Trueth must bee tempered with Fairenesse of minde and Simplicitie, perceiued and knowen by Docilitie, preserued and maintained by Constancie.* And so these former vertues are required to the being of truth. Now the three vertues following are required to the profitable beeing of the trueth in the world.\n\n6 *Taciturnitie or silentnesse,* which is a vertue withholding in silence thinges secret & vnnecessarie to bee spoken, where, when, & as far as is needful; & auoiding ouer-much babling & talkatiuenes. Or, it is such a maner of professing the truth, whereby secret thinges, whether true, or false, are kept close; & speeches vnnecessarie & vnprofitable are auoided; especially vntimely, & pernicious speeches, & such as giue offence. *The extremes hereof,* in the defect, *are Pratling, foolish prating, and treacherie. Pratling,* is, not to be able to keepe close any thing. *Foolish Prating,* or futilitie & follie of speech, is to speake vnseasonably, immoderatelie, & foolishly. In the excesse, *Haughtinesse, Peeuishnesse,* & *dissembling of the trueth,* where are necessarie, or probable causes. *Peeuishnesse,* or *morositie,* is an ouer-much silentnesse & burying of the truth, where gods glorie & the safety of our neighbour, or our owne or others cause, or the loue of our friendes requireth vs to speake. *Silentnesse without affability becommeth Morositie or peeuishnesse, and Affabilitie without Silentnesse becommeth pratling, and foolish prating, babling out thinges hurtfull, vnnecessarie, vaine, or secret.*\n\n7 *Affability or readines of speaking,* which is a vertu gladly, & with signification of good wil hearing, answering, speaking where need is vpon a necessarie & probable cause; or it is a vertue easilie entertaining the mutual talkes of others, & giuing signification of the good wil in conferences, speech, & gestures. Or, *Gentlenes, facility, affabilitie,* consist in giuing care & making answere vnto others, with some signification of good wil. The same are the extremes of Affabilitie, which are of Taciturnitie, or Silentnesse: likewise leuitie, Assentation, or affectated & labored affabilitie.\n\n8 *Vrbanitie or pleasantnesse,* which is a vertue of speaking the trueth with a certain grace & elegancie, to teach, comfort, exhilarate, & nip or touch: or, it is a certain sauce of trueth & speech, to wit, the trueth figuratiuely vttered, either to mooue or delight others, without bitternesses, & keeping the circumstances of place, time & persons. The Extremes are, 1 *Scurrilitie, and Dicacitie. Scurrilitie* is obscene & homly iesting, especially in serious matters. *Scurra* (that is a scurrulous person) is so called from the Greeke worde 〈 in non-Latin alphabet 〉, which signifieth *dung:* because he speaketh filthinesse & dung. *Dicacitie* or scoffing is a vice of iesting bitterly, & of deriding, bourding and exagitating others, but especially such as are miserable. 2 *Stoliditie or Foolishnesse,* & *Sottishnesse or vnsauorinesse. Foolishinesse* is an vntimely affectation of vrbanitie. *Sottishnesse* is an absurd & vnsauorie affectation of vrbanitie. Now *Vrbanitie* is an especial gift of the wit, but may notwithstanding bee gotten by experience in matters. 3 *Backbyting,* which spreadeth false slaunders of others, constereth doubtfull speeches in the worse part, with a desire of reuenge, & an endeuor to hurt, or to raise enuie."},{"number":199,"title":"THE TENTH COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[113,114,115],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt not couet thy neighbours house, nor his wife, nor his seruant, nor his maid, nor his Oxe, nor his Asse, not any thing that is his.*\n\n*The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour,* which must also be obserued in the other cōmandements. Neither yet is this commandement superfluous: *because it is added to the former commandments, to be a declaration of them,* & that vniuersall, because this is spoken of the whole in generall: and furder, it is also added, *to be as a rule & leuill, according to which wee must take and measure the inwarde obedience of all the other commaundements.* For in this commaundement is commanded originall iustice or righteousnesse towardes God & our neighbour, which is the true knowledge of God in our mind, & a power, inclination, & desire in our will, & heart, & in all our parts, to obay God, & his knowen will, and to performe vnto our neighbour for gods sake al duties required, & to regard & maintaine his safety & welfare.\n\n*Vnto orinall iustice, originall sinne, or concupiscence is repugnaunt,* which is an inordinate appetite, or a corrupt inclination & pronenesse, in the minde, will, & heart, contrarie to God, and desiring those thinges, that God forbiddeth in his Law; which ensued vpon the fall of our first parents, and was from thē deriued to all their posteritie, so deprauing and corrupting their whole nature, that all by reason of this corruption are become obnoxious to the euerlasting wrath of God, neither are able to doe ought that is pleasing to God, except pardon be graunted for the sonne of God, the Mediator, and our nature be renued by the holy Ghost.\n\n*Of originall iustice towardes our neighbour there are two extremes:* 1. In the defect, *Original sinne* towardes our neighbour, which is a desire and wishing of those thinges, which hurt our neighbour. 2. In the excesse, *Jnordinate loue of our neighbour,* when for his sake we neglect God. We are heere to obserue, *that not onelie corrupt inclinations are sinnes, but also the thinking of euil is sinne,* to wit, as the thinking of euill ioined with a desire of doing it. Now *that concupiscence is euil and sinne, albeit it be borne with vs,* there is no doubt. For, we are not to iudge according to nature, but according to the lawe, whether a thing bee sinne or no, be it or be it not borne with vs.\n\n*The Pelagians denied concupiscence to be sin.* But Paul saith the contrarie, *Roman.* 7.7. *J had not knowen concupiscence (or lust) except the law had said, Thou shalt not lust.* Their obiections are these.\n\n1 Obiect. *Natural things are not sins. Concupiscence is a natural thing. Therefore it is no sin.* Ans. There is a fallacy of the accident in the Minor. For concupiscence was not before the fal, but ensued after the fal. Againe, this word *Naturall,* hath a diuers construction. For in the Maior it signifieth a good thing created of God in nature, to wit, mans appetite before the fall, which was not contrarie to the Lawe. In the Minor it signifieth a thing, which wee haue not of nature, but which we purchased vnto vs after the fall. Replie. *An affection or appetite, euen in nature now corrupted, to desire good things, and eschue hurtfull things is not sin. But such is concupiscence. Therefore it is no sinne.* Aunswere. An Inclination whether it bee according to Gods lawe, or inordinate, which is mooued towardes such thinges as displease God, is sinne. To desire the fruit of a tree, is naturall: but as it was desired of Eue, beeing forbidden of God, it was sinne. *But originall sinne and concupiscence differ.* For concupiscence is a propension to those things which are forbidden by the lawe. *Originall sinne* is the guilt of all mankind, the want of the knowledge and will of God.\n\n2 Obiection. *That which is not in our power to cause either to bee in vs, or not to be in vs, is no sinne. Concupiscence is not in our power. Therefore it is no sinne.* Aunswere. The Maior is true; except wee haue lost that power through our owne fault: otherwise it is false. For God requiring of vs vnpossible things, doth not iniurie vs, because hee commaunded them, when they were possible. Neither hath he nowe lost his right of requiring that of vs which hee left with vs.\n\n3 Obiection. *In Baptisme sinne is taken away. Therefore concupiscence is not sinne in those that are baptized.* Aunswere. The guilt of sinne is taken awaie in baptisme, but not the corruption or inclination to sinne.\n\n4 Obiection. *Sinne maketh men obnoxious to the wrath of God. Concupiscence doth not make the regenerate obnoxious to Gods wrath. Therefore concupiscence is no sinne.* Aunswere. Concupiscence dooth not make the regenerate obnoxious to the wrath of God, that is, by reason of the grace of God: but this commeth not thereof, as if concupiscence were no sinne. For neither doe other sinnes condemne the regenerate. And this is it that the School-men say: *The Formal of sinne is taken away, and the Material remaineth.*\n\n5 Obiect. *Where the formall of sinne is taken away, there also the thing it selfe is taken awaie, that is, the material of sinne, or sinne it selfe: But in baptisme the formal of sinne is taken awaie. Therefore sin it selfe is taken away in Baptisme.* Answere. There is a double formal of sinne. 1. *The guilt,* that is, the appointing of it to punishment, which guilt is taken awaie. 2. *The repugnancie with the Law, and an inclination to sin,* which abideth.\n\nNOW we haue expounded the Decalogue or Ten cōmaundements, there are two Questions as yet remaining concerning the Lawe, which haue beene heretofore handled, and now are brieflie to be run ouer againe. 1. *Howe the Law is possible, or, How men may keepe it.* 2. *What is the vse of the Lawe, since in this life we are not able to fulfill it.* S. Ierome saith: *Let him be accursed who saith the Lawe is vnpossible; to wit, with grace in Christ.* And againe, *Let him be accursed, who saith the Law is possible, that is, without grace.*\n\n## 1 How the Law is possible\n\nThat this Question maie the better be vnderstoode, *we are to distinguish the nature of mā, as it was first entire & vncorrupt, and afterwardes fallen, and againe restored. Vnto nature entire and vncorrupt the whole Lawe,* as touching al parts and degrees thereof, *is possible,* as vnto Angels. Vnto the regenerate who haue nature restored againe, the Lawe is possible. 1. *As concerning outward order and discipline.* 2. *By the benefite of iustification and regeneration,* both which benefites wee obtaine by faith. 3. *As touching the beginning of inwarde and outward obedience in this life,* 1. Ioh. 5.3. Likewise *as concerning the imputation of Christes iustice,* in whom is our victorie. Hee that without the beginning of obedience, that is, without regeneration, glorieth that hee knoweth and worshippeth God, is a lier. *But the Law is vnpossible to the regenerate, in respect of God, that is, as touching the perfect inward and outwarde obedience of the Law.* For they fulfil not the Lawe perfectly, because they doe many things contrary to the Lawe. *And those things also, which they doe according to the Law, are vnperfect.* For in the regenerate are many sinnes yet remaining, *as original sinne, many actual sinnes, ignoraunces, omissions, infirmities:* which their sins thēselues notwithstāding acknowledge and bewaile. Therefore *regenerate sinners differ much from vnregenerate sinners.* And this difference is threefolde. 1. *The purpose in God himselfe of sauing the regenerat.* 2. *The certaine final repentaunce of the regenerat.* 3. *Euen in the very sinnes of the regenerate there remaineth some beginning of true faith & conuersion. The wicked and vnregenerate, in whom is nature fallen, but not restored, haue neither whole obedience, nor the beginning of obedience.*\n\n## 2 What is the vse of the Law\n\nSaint Paul teacheth two vses of the Law, in his Epistle to the Galathians. 1. *The knowledge of sinne.* 2. *That it is a Schoole-Master vnto Christ.* In nature vncorrupted the vses of the Law were, 1. *Conformitie with God.* 2. *A good conscience.* In nature corrupted the vses or endes of the Lawe are, 1. *Mainteinaunce of order and discipline as wel in the regenerate, as vnregenerate.* 2. *That we maie know that God is, and what he is.* 3. *The knowledge of sinne.* 4. *A preparing to despaire in the reprobate.* 5. *A meane, whereby repentance maie be kindled and encreased in Gods chosen.* 6. *A leuil or rule of liuing vnto the faithful, and that whereunto we must tend and shoot, as vnto our mark.* The Law then hath his vse both before and after conuersion. *It is profitable for the acknowledgement of sinne and repentaunce; because it is a rule vnto vs, whereunto we are to frame our life and thankefulnes.* Likewise, *it is a glasse vnto vs, wherein wee maie see our wantes, that so our renuing encreasing, our praieng also maie encrease,* whereby we desire more & more to be conformed vnto God and his Law.\n\nThe obiections, whereby the aduersaries endeuor to prooue that there is no vse of the lawe vnto christians, are these. 1 *That which cannot be kept, ought not to bee taught, because it profiteth nothing. The Law cannot be kept; Therefore the Lawe ought not to be taught.* Aunswere. The Maior is false. For the Law is to be taught, that we maie striue and endeuour to come as neere as we can vnto it. Obiection. 2. *Hee that commaundeth vnpossible things, commaundeth vnprofitable thinges; God commaundeth the Lawe, which is vnpossible; Therefore God commaundeth vnprofitable things.* Aunswere. He commaundeth vnprofitable thinges, who commandeth vnpossible thinges, that is, 1. *Jf they be simply vnpossible.* 2. *Jf they be alwaies vnpossible.* 3. *If there be no other vses of this commaunding, but that those things be done which are commaunded.* Now we haue heard before which are the endes of the Lawe; for which ends of the law before declared, God wil haue both the Law to be commanded, and vs to be taught the same. Obiection. 3. *What God wil not giue vs, and so what wee are not able to attaine vnto, that wee maie not desire. God wil not giue vs perfect fulfilling of the Law in this life. Therefore we ought not to desire perfectly to fulfil the Lawe.* Aunswere. Wee ought not to craue or desire that which God will not giue vs; that is, except God wil vs to desire it. But God willeth vs to craue in this life, and to desire the perfect fulfilling of the Law, 1. *Because he wil at length effectuate it in those that desire it:* & therefore hee will giue it vs after this life, if wee desire the same here truly and from our heart. 2. *That we may now goe forward in godlinesse,* and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. *That by this desire of fulfilling the Lawe, God maie exercise vs in repentance and obedience.*"},{"number":200,"title":"OF PRAIER","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[116,117,118,119,120,121],"paragraphs":[],"clauses":[],"items":[],"text":"*The chiefe Questions hereof are.*\n\n*1* What praier is, and howe many sortes there are of praier.\\\n*2* Why praier is necessary.\\\n*3* What is required to true praier.\\\n*4* What is the forme of praier by Christ prescribed.\n\n## 1 WHAT PRAIER IS, AND HOW MANY SORTS OF PRAIER THERE ARE\n\n*Praier is a petition ioyned with an ardent and earnest desire, whether vttered in woords or not vttered; whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him; proceeding from an acknowledgement of our necessity and neede, with humilitie, and repentaunce, and confession of our owne vnworthinesse; made in true conuersion vnto God & in a confidence and sure trust in gods promises, for christs sake our Mediatour.*\n\nSaint Paul maketh mention of three sortes of praier. 1. *Petitions* for good thinges. 2. *Deprecations* against euill things. 3. *Jntercessions and requestes* for others. The General of these specials is *Praier;* Likewise *Jnuocation, and Adoration. But praier differeth notwithstanding from Inuocation & Adoration.* For *Adoration* is often times taken for the whole worship of god; because whō we woorship, him we account for the true God. *But praier is a part of Inuocation: for Jnuocation compriseth these two, as a general his specials,* namely *Petition or praier, and thankes-giuing.* For *Inuocation,* or, to Inuocate on God is to craue of the true God any thing that is necessary, both for the soule and body, and to giue thanks for benefits receiued of him. *Thankefulnes,* or Thankesgiuing is an acknowledgement of a benefit receiued, and a voluntary binding to the performaunce of duties mutuall, possible, and lawful. *Thankefulnes conteineth two things, to wit, truth, and iustice.*\n\n## 2 Why Praier is necessarie\n\nThe causes, for which praier is necessary, are these.\n\n1 *The commandement of God;* because God hath commanded that wee call vpon him, and will this way chiefely and principally be worshiped and magnified by vs. *Psa.* 50.16. *Call vpon me in the daie of trouble.* Luk. 11.2. *When ye praie, say, Our Father, &c.* By these wordes of Christ it furder appeareth that the tongue also is required to praier: which we may proue also by other reasons. 1 *God wil haue himselfe magnified with the tongue which hee created chieflie to this end.* 2. *Out of the aboundance of the heart the mouth speaketh.* 3 *Wee are to doe it, that others may follow our example.*\n\n2 *Our Necessitie and Want:* For wee receiue not of God those blessings which are necessarie for our safety and saluation, except we aske them of him. For God hath promised them to such only as aske them. Nowe, what wee speake of the necessitie of praier, the same is also to bee saide of the necessitie of Thankesgiuing. For without giuing of thanks we leese those thinges that are giuen, & receiue not such thinges as are to be giuen and are necessarie. The necessitie of both will easily appeare, whether we consider the effects of faith, or the cause of faith, and so also faith it selfe. Faith is kindled or encreased in no man, who doth not aske it: no man hath faith, who giueth not thankes for it: and they which are endued with true faith, aske the grace of God: and they who haue tasted of gods grace, shew themselues thankfull vnto God for it, and doe more and more craue and desire it. *Rom.* 5.5. *The loue of God is shed abroade in our hearts by the holy Ghost, which is giuen vnto vs.* And the holy ghost himselfe also is obtained by petition or praiers. For the holie Ghost is giuen to none but to him that desireth him.\n\n1 Obiection. *But we see the wicked also to receiue the gifts of the holie Ghost. Therefore not onlie they that desire him receiue him.* Aunswere. The wicked verily receiue manie gifts, but not those principall giftes, neither those that are proper to the Elect, such as are faith, repentance, remission of sins, regeneration; and furder what giftes the wicked receiue, those are not auaileable vnto them, neither doe they receiue them to saluation. Reply. *Jnfants craue not the holie ghost; and yet they receiue him.* Aunswere. The holy ghost is not giuen but to those that aske him, that is, to those of yeares and vnderstanding, who are able to aske him. But euen Infants also aske and craue the holy ghost after their manner, hauing, to wit, in possibilitie an inclination to faith: and therefore potentially they aske the holy Ghost, or haue an inclination to aske him.\n\n2 Obiection. *The Effect is not before his cause. But praiers are the effects of the holie Ghost, in asmuch as no man can aske the Holie Ghost, who hath not the holie Ghost, and hee alone woorketh praier in vs: Therefore the Holie Ghost is not receiued by praier, but is in vs before praier; and so by consequent he is not giuen to them onlie that aske him.* 1 Aunswere. Whosoeuer hath not the holie ghost, cannot aske him, that is, as concerning the encrease of him. 2 The Effect is not before his cause, that is, in order and nature; but in time they are both together. For the holy Ghost is in vs according to nature before praier▪ because we then first begin to desire him, & to aske him of God, when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs, yet he is not first in vs according to time. For as soone as the holy Ghost is giuen, we begin to desire his presence. When God giueth his spirit, at the same time they aske him, vnto whome hee is giuen. And the Holie Ghost is giuen to none, but to him that desireth him: for no man desireth him, but he who hath in himselfe the beginning of him. Whereas then it is said of Christ, *Luk.* 11.13. *How much more shall your Heauenlie Father giue the holie Ghost to them that desire him;* this must not be vnderstood of the encrease onely, but also of the beginning of his giftes and graces,\n\n## 3 What is required to true praier\n\nThe conditions and circumstaunces of true praier are,\n\n1 *A direction of it vnto the true God,* that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word, by his workes of creation, preseruation, and redemption of the Church. As wee haue receiued, so are we baptized; and as we are baptized, so we beleeue; and as we beleeue, so wee adore and worship the father, the sonne and the holy ghost.\n\n2 *The knowledge of Gods commaundement.* For without Gods commaundement we doubt of being heard Wherefore when wee pray, wee ought thus to resolue: I call vpon thee, because thou hast commaunded me. When we know that it is the commaundement of God, that we should pray vnto him, then we know also that our praiers are acceptable vnto God, which he requireth of vs in his word.\n\n3 *The knowledge of those thinges which are to be asked.* God will not onely haue our affection and deuotion to be directed vnto him, but he will also that we consider, and know such thinges as wee are to aske of him: otherwise it is not praying, but mocking of God; and therefore hath Christ prescribed a forme of praier, out of which wee may learne what thinges wee are to aske of god. *We are to aske* (that I may summarily comprise them) *thinges both certaine, and allowed and permitted by God.* These are of two sorts, *Spiritual and corporal.* God will haue vs aske both of him; and those spiritual things, which are necessarie to saluation, we must aske without condition; but corporall thinges, with a condition. Obiect. *Hee that asketh doubtfullie, asketh not according to faith: Wee aske corporal blessinges doubtfullie: therefore not according to faith.* Aunswere. The Maior is either particular, or false. For the nature of faith requireth, that we be certaine, not of all corporal benefites, but onely of such spiritual blessings as are necessary to saluation, as of remission of sinnes, and of life euerlasting. Moreouer, albeit wee aske corporall blessinges with a condition; yet doe we not simplie doubt of obtaining them. For we beleeue that wee shall receiue those corporall blessinges which wee aske of god, so that they bee expedient for vs vnto saluation, and after this sort are they alwaies to be desired conditionally. For they differ very much from those benefites which are necessary to saluation, *and likewise are to be desired after another maner. Such giftes as are necessarie to saluation, are simplie to be desired,* with a trust and full perswasion of being heard; euen that wee shall receiue them as wee desire, that is, in speciall. *But gifts, which are not necessarie to saluation, whether they be corporall, or else such spirituall, as without which we maie be saued;* these are to be desired verily, but with a condition of gods will and pleasure, that he will giue them vs, if they serue for his glorie, and be profitable for vs; or that he will giue vs, other of better qualitie, either at this, or some other time. We must follow in asking these benefits the Leper which saide, *Lord, if thou wilt,*[^1] *thou canst make mee cleane* For neither doe the Elect, when they aske such things, desire simplie to be heard. For oftentimes we aske things not knowing what and what manner of thinges they be, and so neither know we whether the obtaining of them in special will profit vs, or bee pernicious and hurtfull vnto vs. God notwithstāding will haue vs to aske of him corporal things and others that are not necessarie to saluation, 1. *That the desire of corporal thinges maie be an exercise of our faith, and confirme our trust and confidence of obtaining thinges spirituall, and auaileable to saluation.* The reason is, because no man can looke for good and sauing thinges at gods handes, except hee haue God reconciled vnto him. 2. *That we maie consider and professe his prouidence,* that neither those vnnecessary and corporall thinges befall vs by chaunce or fortune.\n\n4 *A tru desire of those things which are to be asked.* God wil not haue our petition to bee hypocritical or faigned, nor bredde in our mouth, but in our heart: hee will haue vs to pray with a true affection and desire of the hart. Therefore an ardent desire is to be made the general of all praier. So the Lord said to Moses, *Why dost thou cry vnto me?* when yet Moses spake nothing.\n\n5 *A sense and feeling of our owne want.* The acknowledgement and feeling of our owne want is the fountaine from whence our desire ariseth. For what thou thinkest not thy selfe greatly to want, that doost thou not earnestly desire: *Pray:* for al stand in neede of God.\n\n6 *Humiliation, that is, true repentaunce.* We must needes haue also true humility, true acknowledgement of our owne vnworthinesse, or true repentaunce and conuersion; and so prostrate our selues in suppliaunt maner before his diuine Maiesty; 1. *Because God oweth vs nothing.* 2. *Because we are his enemies before our cōuersion. God doth not hear sinners,* that is, proud sinners, such as was that Pharisee. And *how greatly true humiliation, repentaunce, or conuersion is required to praier,* euen that dooth sufficiently shew, *in that the promises of God belong only to such as are conuerted.* Wherefore without conuersion no man can pray according to faith: And without faith no man can be assured that he shal be heard.\n\n7 *A confidence or ful persuasion of being heard, for the Mediators sake:* That we may resolue that both our person & our praiers please God for the Mediatours sake, and that they are heard of him for christs merit. We must pray in christs name with a true faith, our praiers are to be put on our altar Christ: so shal wee be assured to bee heard. For if with a true faith we beleeue that Christ is that only altar, whereon our praiers being offered ascend into the sight of God, wee must also with full confidence resolue, that wee are thorough Christs merite iust before God; and that god is reconciled vnto vs by Christ: and that through the intercession of Christ our praiers are heard of god. *Galat.* 6. *Because ye are Sonnes, God hath sent forth the spirit of his sonne into your harts, which cryeth Abba, father.* But heere in this full persuasion of being hard we are to obserue that difference of such thinges as are to bee desired, which was not long since declared.\n\n8 *A confidence and trust in Gods promise,* that wee knowe and think that god hath promised to hear as many as shal cal vpon him, with those conditiōs before alleaged. Without this promise of hearing there is no faith, without faith praier is but vain, and the promise is required for faith. But faith, or this confidence is required to praier; because except we giue faith and credit to gods promises, and thinke of them while we are praying, they auaile vs nothing, neither can wee desire ought with a good conscience: but rather, when after this sort we know not what we aske, doubting of gods hearing of our petition, wee doe not praie but mocke god. Now the confidence which wee haue of gods promise in hearing vs, breedeth in vs a certainty of his hearing and our saluation: and this certainty kindleth in vs a study of inuocation and of making supplications vnto god. By these conditions and circumstances of sincere and true praier easily doth it appeare, *how much the praying of the godly and the wicked differ. The godlie* endeuour to obserue al these conditions in their praying: *the wicked* contrarily either omitte and neglect them all, or keeping one or two conditions, erre in the rest. *Some er in the knowledge of the nature and wil of God,* therein omitting the first condition: *some erre in the thinges which are to bee asked,* when they aske either euill thinges, or vncertaine, or not approoued by god. *Some aske these hypocriticallie:* some *without a feeling of their want:* some *not with a confidence in the Mediatour:* some *persisting in their wickednes, thinke yet that God heareth them:* some *desire things necessarie to saluation, with a distrust and diffidence:* some lastly *aske, not thinking of Gods promise, and therefore not according to faith.*\n\n## 4 What is the forme of praier by Christ prescribed\n\nThe forme of prayer prescribed by Christ vnto vs is recited by the two Euangelists, Matthewe, and Luke. Which forme Christ deliuered vnto vs, not that we should be tied to these woords; but that we might know both how and what to aske. Obiection. *We may not be wiser than Christ. Therefore seeing hee hath appointed vs a certaine forme of praier, we must hold vs contented therewith: and therefore we doe amisse when wee vse other formes of praiers.* Aunswere. Wee maie not depart from that forme, if Christ will haue vs tied vnto it: but he will not haue vs tied to these words, *because his purpose was,* when he taught his disciples to pray, to deliuer a briefe summe of those things, which we are to ask of God. Replie. *That is to be reteined, than which no better can be inuented: Wee cannot inuent a better forme, and better woords, than are these of Christ himselfe. Therefore wee must retaine also the forme and woords.* Aunswere. Wee can not inuent better woordes, neither a better forme, that is, to expresse this summe of such thinges as are to bee desired, which is as it were the general of al thinges that are to be desired. These generals of gods benefits, which Christ in this forme hath prescribed vnto vs to be desired, cannot bee proposed in a better forme: but Christ will haue vs also to descend to the specials, & to aske particular benefits according to our necessitie. For that forme prescribed by Christ is nothing else but a set or course of certaine heads, or generals, whereunto al benefites as wel corporal as spiritual may be referred. And whē christ willeth vs to desire the generals, he willeth vs also to desire the specials. And furder also those things which are here put in general, we are in like maner for this cause, to declare in special; that we may be lead into a consideration of our necessity, & to a desire of making our petition vnto God, to help our necessity. Now that we may do this, we haue neede also of special formes of praieng. For to the explicatiō of generals by their specials we haue need of another form. But yet al other forms of praier must agree with this form prescribed by christ; although we be not tied vnto this form of Christ, as being a thing altogether indifferent, as appeareth by these places of Scripture: *Joh.* 14.13. *Whatsoeuer ye aske of the father in my name* (whether ye aske it in general or in special) *he wil giue you.* Wherefore Christ hath not tied vs to a certaine forme. *Jam.* 1.5. *Jf any of you lack wisedome, let him aske, and it shal bee giuen him.* Likewise, Matt. 20.24. *Pray that your flight be not in the winter.* But this as touching the woordes is not in the praier prescribed by Christ. There are also examples of praiers both in the New and old Testament. Wherefore the forme of praier deliuered vnto vs by Christ, is wholy a thing indifferent.\n\nNowe this praier of christ hath three partes, *a Proeme, a Petition, and a Conclusion.*\n\nThe Proeme is, *Our Father which art in heauen.* The Proeme hath two partes, 1. *Our Father.* 2. *which art in heauen.* And the Lord vsed this kind of Proeme, because he wil be called vpon with due honor. This honor consisteth, 1. *In true knowledge.* 2. *Jn true confidence.* 3. *Jn obedience.* Obedience compriseth, 1 *True loue.* 2. *True fear.* 3. *Hope.* 4. *Humiliation.* 5. *Patience.*\n\nThe first part of the Proeme, *Our Father.* God is called *Our Father,* 1. *Jn respect of our creation.* Luk. 3.38. *The sonne of Adam, the sonne of God.* 2. *In respect of our redemption, and receiuing into fauour by his sonne our Mediatour.* Christ is the only begotten sonne of god; we are not his sons by our owne nature, but are adopted for christs sake. 3. *In respect of our sanctification, or regeneration by the holie Ghost in Christ* Obiect. 1. *We Jnuocate the Father according to the prescript of his own son: Therefore we must not inuocate the son and the holy Ghost.* Aunswer. The consequence of this reason is denied; because the consequēce holdeth not from the attributing of some property vnto one person of the god-head to the remouing of the same from another person of the god-head. Again, the name *of Father* (as also the name of god) *when it is opposed to all the creatures, is taken essentially, not personally: but when it is put with another person of the God-heade, it is taken personallie.* Wherefore in this place the name *of Father* is taken essentially, & the reasons hereof are manifest: 1. *Because the name of Father is not here put with another person of the God-head, but with the creature, of whom he is inuocated.* So also by the Prophet Isaiah, cap. 9.6. Christ is called *The euerlasting father.* 2. *The Jnuocating of one person, doth not exclude the others, when mention is made of their external & outward works.* 3. *We cannot consider God the father but in the sonne, the Mediatour.* And the Son hath made vs Sons by the holy ghost, who is called the spirit of adoptiō. 4. *Christ teacheth vs that we must inuocate him also,* saying, *Verilie, verilie, I say to you, whatsoeuer yee shal aske of the father in my name, he shal giue you.* 5. *Christ giueth the holie Ghost:* Therefore it is hee himselfe of whom wee aske him. Obiect. 2. *Christ is called, and is our brother: Therefore he is not our father.* Aunswere. He is our brother, in respect of his humane nature: But hee is our father in respect of his diuine nature. Ob. 3. *If he be called the father, who hath receiued vs into fauor for Christs sake, then is not Christ vnderstoode by the name of father,* because he that receiueth *vs into fauour for christs sake, is not Christ himself. But the father, whō we here so cal, receiueth vs into fauor for christs sake: Wherefore he is not christ.* Answ. Hee that receiueth vs into fauour for Christs sake, is not Christ himselfe, that is, not in the same sense and respect. Christ as he is our Mediatour, is hee through whom we are receiued; but as he is god, he is he that receiueth vs.\n\nChrist wil haue vs to call *God, Father,* and so to inuocate him, 1. *In regard of the true inuocation of God, who is the father of our Lord Jesus Christ.* 2. *In regard of the tru knowledge of him,* that we may know him to be our father, who through and for his Son the Mediatour hath adopted vs to be his Sons, when otherwise we were his enemies; *I goe vnto my father, and to your father:* and further also for his Sons sake he regenerateth vs by the holy Ghost, and endoweth vs with all giftes and graces necessary. 3. *In regard of reuerence,* namely that in vs may bee stirred vp and raised true reuerence towardes him; that seeing hee is our father, wee therefore behaue our selues, as becommeth Sons, and be affected with such reuerence towards him, as it becommeth children to be affected towards their father, especially being adopted children, and vnworthy of Gods blessinges and benefites. 4. *In regard of confidence,* that the same be raised in vs, whereby we may be assured that we shal be heard. For seeing god is our father, & euen so louing a father vnto vs, *that he hath giuen his onlie begotten Son for vs to death: how then shal he not giue vs together with him all things necessary to our saluation?* 5. *For a memorial of our creation.* Now God wil hear those only, that so pray; because in them he obtaineth the end of his blessings and benefites. Obiection. *Jt is the part of a father to denie nothing vnto his children. But God denieth many things to vs. Therefore he is not our father.* Aunswere. It is the part of a father to deny nothing vnto his children, that is, which is necessary for them.\n\nChrist willeth vs to call God *our Father,* not my Father. 1 *Thereby to raise in vs a confidence and full perswasion that wee shall he heard.* For because the whole church doth with one consent pray vnto him, he doth not reiect her, but heareth her praiers, according to this promise of our Lorde: *Where two or three are gathered together in my name, there am I in the middest of them.* Obiection. *But oftentimes thou praiest at home, the Church not beeing priuie thereunto.* Aunswere. The Godly, and the whole Church pray for themselues, and all the members, with an affection and desire. Loue & desire is an habitual qualitie of the soul, remaining also when thou sleepest; it is not a passion quickly fleeting or passing a way. And this also maketh much for the engēdring of cōfidence in vs; because, as hath been saide, God doth not reiect the whole Church. 2 *To admonish vs of mutual loue,* wherewith Christians being endued must pray one for another. And therefore doth he by this worde, in the very proeme & entrance of the praier, admonish vs of mutual loue, wherwith we must be affected towards our neighbor. 1 *Because there is no true praying without the true loue of our neighbor: neither can we be perswaded that God heareth vs.* For if wee approch vnto God, not accounting the sonnes of God for our breethren; neither will hee then account vs for his sonnes. 2 *Because without the loue of our neighbour there is no true faith, & without faith there is no true praier. For whatsoeuer is not of faith, is sinne.*\n\nThe second part of the proeme is, *Which art in Heauen,* that is, Heauenly. *Heauen* heere signifieth the habitation of God, and the holy Angels, and blessed men. And *God is saide to dwell there,* because there God is more glorious, than in this world, & doth also there immediatly shew and manifest himselfe.\n\nNow the Lorde willeth vs to call him *our Father, which is in Heauen,* 1 *Thereby to shewe the opposition and contrarietie of earthlie fathers, and this Father:* that so we should thinke that God raigneth in Heauenly glory and Maiesty, and is a Father, not earthly, but Heauenly, euen he, 1 *Who sitteth in heauen.* 2 *Who ruleth, and gouerneth there by his prouidence the whole world by him created.* 3 *Who is voide of all corruption and change.* 4 *Who also doth there especiallie manifest himselfe before the Angels; and doeth there shewe what a Father he is, how good, and how mightie and rich.*\n\n2 *To raise vp in vs a confidence that God heareth vs;* for if he be our Father, and one that is endued with exceeding goodnesse, which he especially manifesteth and declareth in Heauen: Then will he also giue vs all thinges necessarie to saluation. If this our Father be Lord in Heauen, and so omnipotent, whereby he is able to helpe vs: then is hee able most easilie to giue vs those good things which we aske of him. 3 *To raise a reuerence of him in vs;* seeing this our father is so great a Lorde, that is, heauenly, who raigneth euerie-where, *who is able to cast both bodie and soule into Hell fire:* let vs then reuerence such a Lorde, and approch vnto him with exceeding submission both of minde and bodie. 4 *That we cal on him in feruencie of spirit.* 5 *That the mind of him that worshippeth be lifted vp to heauenlie things.* 6 *That heauenlie thinges bee desired.* 7 *That the errour of Ethnikes might be met withall, who thinke that they may adore and worship God in creatures.* 8 *To admonish vs, that wee are not to direct our praiers vnto a certaine place, as in the olde Testament.*\n\nLet these things suffice for the first part of Christs praier. Now followeth the second part of the praier, namely the petition, which compriseth six petitions.\n\n[^1]: Mat. 8.2."},{"number":201,"title":"THE FIRST PETITION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[122],"paragraphs":[],"clauses":[],"items":[],"text":"*Hallowed be thy name.*\n\nThis petition is set in the first place, *because it is the end and scope of all the other petitions, or rather, because the end of all thinges must be gods glorie.* Now the end is the first thing which is intended, & the last thing which is performed and exequuted: like as also the end of the other petitions is first to be desired, if we will desire the rest aright. *Mat* 6.33. *Seeke yee first the kingdome of God, and his righteousnesse, and all these thinges shall be ministred vnto you.*\n\nWe are here to consider 1 *What is called the name of God.* 2 *What is Holie.* 3 *What, to hallowe or sanctifie.*\n\n1 *The name of God* signifieth, 1 *God himselfe.* Ps. 116.13. *J will call vpon the name of the Lorde.* 2 *Gods commandement & charge, his diuine will and authoritie.* Mat. 28.19. *Baptise them in the name of the Father, &c.* 3 *The properties and woorkes of God,* in which signification the name of God is here taken, to wit, for his diuine woorkes, and all those thinges, which may be attributed vnto God.\n\n2 *Holie,* signifieth, 1 *All the properties of God.* For al the vertues in God are Gods holinesse. So the Angels call god *Holie.* Isa. 6 3. *Holie, Holie, Holie, Lord God of hosts.* 2 *That holinesse which is in creatures,* that is, their conformitie with God, which is begunne in the godly, and is perfect in the Angels. 3 *The ordeining or appointing of thinges to holie vses.* In this sense that is called holy, which is destined to some holy vse, as the Temple of Hierusalem. The word of *Hallowing* is here taken in all three senses, as a little after we shall vnderstand.\n\n3 *To hallow or sanctifie,* is in Scripture vsed after three waies. 1 *Of vs.* 2 *Of God.* 3 *Of Christ.* 1 *Of vs it is affirmed after a double manner:* first, *when wee hallow and sanctifie our selues & others.* And *we sanctifie our selues and others,* when (as touching externall and outward thinges) we prepare our selues and others to glorifie God. For there commeth some holinesse vnto vs by glorifieng of God, but none to God. Secondlie, *When we hallowe and sanctifie God.* Now we sanctifie God, 1 *When we acknowledge god to be holie:* or when we acknowledge God to be such, as hee hath declared himselfe in his word and woorkes; that is, when we know and thinke the same of Gods Essence, of his wil, & works, of his omnipotency, goodnesse, wisedome, and other his properties, which God in his woorde hath commaunded and reueiled that we should know and thinke of them. Secondly, *When we professe God to be holie, and so magnifie him according to his will,* that is, when our confession, whereby we confesse god to be holy, is agreeing with his diuine will. And then is it agreeing with his diuine will, when we professe the Holines of God both in minde, and woorde, and also in deede and woorkes. Thirdlie, *When we refer the true doctrine, knowledge, and profession of Gods holinesse, and likewise our praiers and actions, and euen our whole life vnto that end, whereunto wee ought, and whither God hath commanded it to bee referred,* namely, to the glorie and woorship of God himselfe. And so wee are said to sanctifie God after the selfesame three waies, after which a thing is saide to be holy. Wherefore, *when we desire that the name of God may be hallowed or sanctified,* wee desire, 1 *That God would illighten vs with the knowledge of his holinesse.* 2 *That he would giue vs a minde to professe the same in wordes & deeds,* or, that he would giue vs faith & repentance, whereby we may glorifie him, and whereby wee may seuer him from Idols and prophane things: or lastly, that he would regenerate vs; and this, first *by knowledge,* then *by profession,* and lastly, *by conformitie,* according to this his commandement. *Be yee holie, euen as I also am holie.* 3 *That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie.* Hither may be referred that of Austen: *Giue what thou commaundest, and commaund what thou wilt, and then shalt thou not commaund in vaine.*\n\nObiection. *God is holie enough, there is no cause therefore why we should desire that he be hallowed or sanctified.* Aunswere. God is holy in himselfe. But wee desire, that wee may acknowledge him to be holy, and so magnifie him. He sanctifieth vs by making vs holy, wee sanctifie and hallow God himselfe, when we speake that of him, which he will haue vs to speake and knowe of him. Obiection 2. *What belongeth vnto vs to do, that should we not desire another to doe. But it belongeth to vs to hallow and sanctifie the name of God.* Answ. What belongeth vnto vs to doe, that wee ought not to desire another to doe, if so we be able by our selues, & by our own strength to perfourme it. But we are not able to doe this. Therefore we must desire of God, that he will giue vs strength, wherby his diuine name may be of vs hallowed & sanctified.\n\n*The worde hallowing is affirmed of God,* not that hee halloweth himself, or that another halloweth him, seeing he hath none aboue him, but because he halloweth and sanctifieth others. *And others he sanctifieth inwardlie, and outwardly. Jnwardly by his holie spirit. Outwardlie by his woorde. Which he effectuateth,* 1 *By separating them from their sinnes.* 2 *By reuiuing & quickning them by his holie spirit.* 3 *By the continuing of both.*\n\n3 *The same worde is affirmed of Christ, two waies.* Namely, both passiuely, and actiuelie. *Passiuelie,* 1 *Because the Word was ordained and consecrated by the father to the office of the Mediatour.* 2 *Because the humane nature of Christ was cansecrated out of that whole lump or masse,* that is, was selected from among all creatures to the vnion with the *Worde.* 3 *Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship.* The same is also affirmed of him *passiuelie, because Christ is hallowed and sanctified of vs.* Now it is vsed of him *actiuely, because Christ sanctifieth both himselfe & others. He sanctifieth & halloweth himself,* as he is the *Word* and *Mediatour.* The *Word* did sanctify with his Father that flesh, which he tooke, by preseruing the same from sinne, and by endowing it with al giftes, and this so, as the Father also himselfe preserued it from sinne, and would that christ shoulde become our Ransome. As he is *Mediatour,* he sanctified himselfe, by his voluntarie obedience towardes his father, in offering himselfe a sacrifice for vs. *He sanctifieth vs,* 1 *By imputing his own righteousnesse.* 2 *By a reall communicating of his holinesse, which is wrought by the holy ghost.* Concerning all these, read *Zanch. de trib. Eloh. lib.* 4. *cap.* 10. The same Zanchius in the same booke, *cap.* 3. *pag.* 89. *& cap.* 10. *pag.* 154. setteth downe *three waies, whereby Christ sanctifieth vs.* 1 *The Jmputation of his righteousnesse,* which is considered in his whole humiliation, and obedience vnto death. 2 *The Jmputation of his most perfect holinesse;* for which he alleageth the place of Paul, 1. *Cor.* 1.30. 3 *The reall communicating thereof.* But notwithstanding it is to bee obserued, that Zanchius, when he expoundeth the place of the Epistle to the Hebrues, maketh that holinesse of Christ to cōsist in his voluntarie passion; in which sense if we take it, it seemeth not much to differ from the imputation of his iustice and righteousnesse, which consisteth in obedience."},{"number":202,"title":"THE SECOND PETITION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[123],"paragraphs":[],"clauses":[],"items":[],"text":"*Thy kingdome come.*\n\n*Thy kingdome come,* that is, let it by continual encreases be augmented, and alwaies by a new enlargement, and accession let thy kingdome bee extended and multiplied, which thou O god in thy Church dost hold and possesse.\n\nThe special Questions concerning the kingdom of god.\n\n## 1 What the kingdome of god is\n\nA *Kingdome,* in general, *is a certaine forme of ciuil gouernement, wherein the soueraigntie of rule belongeth to some one person, who is furnished with giftes and vertues aboue the rest, and ruleth ouer al, according to iust, honest, and certaine Lawes, in requiring obedience, making Laws, defending the good, & punishing the bad.* The kingdome of God, *is the sending of the Son from the father, euen from the beginning of the world, who should ordain and maintaine a ministerie, and should by the same be effectual & forcible in working, should gather a Church by the woorde and the holy ghost, out of all mankinde, rule and preserue the same, raise it from death, adorne it with heauenly glorie, that so God may be all in all, and maie be magnified by the Church of Angels and men for euer.* Out of this definition wee may gather and make these partes the kingdome of God. 1. *The sending of the Sonne our Mediatour.* 2. *The ordaining and maintaining of the ministerie by Christ.* 3. *The gathering of the church by Christ out of mankinde by the voice of the gospell, and the efficacie of the holy Ghost, beginning in vs true faith and repentaunce.* 4. *The perpetual gouernement of the church.* 5. *The preseruation thereof in this life, and protection against her enemies.* 6. *The casting awaie of her enemies, into eternal paines.* 7. *The raising of the church vnto eternal life.* 8. *The glorifieng of the church in eternall life, when god shal be al in al.*\n\nNow then, seeing we vnderstand what the kingdome of God is, it is knowen also vnto vs, what is conteined in this petition. *Here therefore we desire,* that God wil by his Son our Mediatour sent from the very beginning into the woorlde, 1. *Preserue the ministerie which he hath ordained.* 2. *Gather his church by the ministerie of his word, and the woorking of the holie Ghost.* 3. *Rule his church gathered, and vs the members thereof with his holy spirite, who may conforme vs vnto him, soften our hearts, regenerate our wils.* 4. *Defend vs and his whole church against our enemies & tyrants.* 5. *Cast away his & our enemies into eternal pains, wherewith he maie punish them for euer.* 6. *And at length deliuer his church, and glorifie it in the world to come.*\n\nBy al this it appeareth, *That this kingdome, which we desire maie come, is a spiritual kingdom:* which also the lord himselfe sheweth by diuerse parables in the Euangelist; and vnto Pilate he aunswereth; *My Kingdome is not of this woorlde.* Of the kingdome of Christ is it said, *Psalm.* 110.2. *Be thou ruler in the mids of thine enemies.* And furthermore, seeing we must desire, that this kingdome may come, and therefore must withal desire our ful deliuery; hereby it is euident, how impious a thing it is to bee afraid of the iudgement of God, & the last day of doome: because such as doe this, shew themselues not to bee godly, neither to desire their full deliueraunce, and glorifieng. Obiection. *But terrible wil the daie of iudgement be: Therfore we are not to desire it.* Answer. It wilbe terrible, but to the wicked onely. For vnto the godly it is said, *Lift vp your heads.* Therefore Christ wil haue them to reioice, and to wish for the approching of that day. For what thou reioicest in, that also thou wishest. *Come Lord Jesus.* Obiection. *That which commeth neither sooner nor later for our praiers, is in vaine desired of vs, and therefore we are not to desire it. But the kingdome of god, that is, the deliuerie of the church from all euils and miseries shall come neither sooner nor later, for our praiers, than god hath decreed it. Therefore wee are not to desire the deliuerie of the church.* Aunswere. The Maior is false. For so then may we conclude or reason of al those benefits which remaine in the counsel and purpose of God. Reply. *But god hath promised other benefites with this condition, that we must aske and desire them.* Aunswere. So also doth ful deliuery from al euils befal to them onely in that daie, who in their affliction and crosse wish for and desire that deliuery, and pray that this deliuery may come speedily, according to the decree of God, and that no one elect may be excluded. Reply. *But we must not desire that god would hasten the deliuerie of his church: because that would be done with losse of manie of the Elect, who are not as yet borne.* Aunswere. When we desire that God would hasten the deliuery of his church, we desire also, that whosoeuer of the Elect are as yet remaining, may be al speedily gathered, not one of them beeing excluded. This deliuery of vs and the whole church we must craue of the Lord with daily prayers: if so we wil bee our selues also at length deliuered together with the Church. And moreouer, for this cause also must we desire this deliuerie, that then that iudgement may bee of a sauing force vnto vs, wherein the Lord will fullie deliuer his Elect and chosen. God will also therefore haue vs desire an hastning & speeding of this day, that there may be an end of wickednes & impieties: & that all the godlie may rest from their labors. But so notwithstanding must we desire and craue all these things, that we subiect and submit our wil to the commandement of the Lord, or his diuine will. It is our part, to obserue, what God commaundeth, not what shall fall out or come to passe: but the euent wee must leaue and commit to God himselfe.\n\n## 2 Howe manifold the kingdome of God is\n\n*This kingdome is but one indeede, but it differeth in the manner of gouerning and administration.* For it is diuerslie administred here, and in heauen. Hereby is that Question assoiled out of the place of Paul, 1. *Cor.* 15.24. *He shall deliuer vp the kingdome to God, euen the Father. Wherefore as concerning the forme and manner of administration, hee shall deliuer the kingdome after our glorification,* that is, he shal cease to discharge the office of a mediatour. There shall be then no neede of conuersion, of purging out of sinne, of protecting of vs against our enimies; he shall not gather, he shal not raise the dead, hee shall not glorifie, nor perfect them, because then they shall bee perfect: Hee shall not ‘teach them: tongues shal cease. There shall be no neede of these instrumentes any longer. *The kingdome of god then is of two sorts: one begun in this life, another consummated after this life.* Wee desire both in this petition, to wit, both the constitution of this kingdome of God, and the consummation thereof. In the consummated and perfect kingdome of god there shall be no neede of any meanes or instruments: because in that the glorification of the Church shall be more perfect, as being without euil both of crime and paine. *God shall be all in al,* that is, shall manifest himselfe immediately vnto the blessed Saints. *Reuel.* 21.22. *Jn that Citie* (which is that kingdome) *J sawe no temple: for the Lord god almightie and the Lambe are the temple of it. And the Citie hath no neede of the Sunne, neither of the Moone to shine in it: for the glorie of god did light it: and the Lambe is the light of it.*\n\n## 3 Who is king in gods kingdome\n\n*The head or King of this kingdome, is god the father, the sonne, and the holie ghost.* There is but one King, because there is but one god. *Nowe the father is King,* and ruleth by the sonne, and the holy ghost. *The sonne is King,* 1. *Because he sitteth god at the right hand of god;* and ruleth with equall power with the father. 2. *Because he is Mediatour,* that is, because he is that person, by which god worketh immediatly, and giueth the holy Ghost. Iohn. 15.26. *J will send him vnto you from the father.* And after a special and peculiar manner is Christ said to be the king of that kingdome, as he is Mediatour.\n\n## 4 Who are the Citizens or Subiects of gods kingdome\n\n*The citizens of this kingdome are,* 1. *The Angels in heauen confirmed and established in grace.* 2. *The blessed Saints in Heauen, who are called the Church triumphant.* 3. *The Godly, or conuerted in this life,* who haue as yet certaine remaines of sinne, and are called the Church militant. 4. *Hypocrites,* namelie the Called of the visible Church onelie, but not Elected. These are counterfeit and apparaunt citizens to the outwarde shewe, who indeede are not the citizens of Christs kingdome, but onelie in name, but are in truth the bondslaues of the Diuel. Hypocrites notwithstanding are called the citizens of this kingdome, as the Iewes are termed by Christ *the sonnes and children of the kingdome.* Of these is it saide, *The First shall be last:* that is, they who will be accounted first, and yet are not, shalbe last.\n\n## 5 What are the Lawes of this kingdome\n\n*The Lawes whereby this kingdome is administred, and gouerned,* are, 1. *The woorde of god,* or the doctrine of the Lawe and Gospel. 2. *The efficacie of the holie ghost in our hearts.*\n\n## 6 What benefites are bestowed on the subiectes of this kingdome\n\nThere is no kingdome which hath not regard vnto the commodities of the subiectes. And Aristotle writeth to Alexander, *A kingdome is not Jniurie, but bountifulnes.* Wherefore this kingdome hath also his proper goods and commodities. Those are the spiritual and eternal benefites of Christ, as tru faith, conuersion, remission of sins, righteousnes, preseruation therein, and the continuaunce of the holy ghost, glorification, & life euerlasting. *Joh.* 8.36. *Jf the Sonne shall make ye free, ye shal be free indeed.*\n\n## 7 Who are the enemies and foes of this kingdome\n\n*The enemies of this kingdome are the Diuels and wicked men. Now of wicked men, some are in the church,* as hypocrits, who challenge to thēselues the name & title of the kindgdome, when as they are nothing lesse: *others are without the church and professed enemies,* as Turkes, Iewes, Samosatenians, Arrians, & whosoeuer defend errors against the grounds and foundations of religion.\n\n## 8 Jn what place this kingdome is administred\n\n*This kingdome, as concerning the beginning or gathering thereof, is administred here on earth:* yet so, that it is not in any one certain place, Iland, Prouince, but is spred through the whole world. 1. *Timo.* 2.8. *J wil that the men praie euerie where.* Matth. 18.20. *Where two or three are gathered together in my name, there am J in the midst of them.* Wee neuer go out of this kingdome, if we abide in true faith. *This kingdome, as touching the consummation or perfection thereof, is administred in heauen.* Ioh. 14.3. *And although I go to prepare a place for you, J wil come againe, and receiue you vnto my selfe, that where I am, there maie yee bee also.* Ioh. 12.26. *Where I am, there shal also my seruant be.* Ioh. 17.24. *Father, I wil that they which thou hast giuen me, be with me, euen where I am.* 1. Thes. 4.17. *We shal be caught vp to meete the Lord.*\n\n## 9 What is the time of the durance and continuaunce of this kingdome\n\n*The beginning* and gathering of this kingdom dureth from the worlds beginning vnto the end thereof, because there are alwaies in this world some members of the Church, whether few, or many. *The consummation,* or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity. 1. *Corint.* 15.24. *Then shall be the end, when hee hath deliuered vp the kingdome to god, euen the father,* which is to be vnderstoode (as was before obserued) as touching this forme of administration of that kingdome.\n\n## 10 How this kingdome commeth\n\n*This kingdom commeth to vs foure wais.* 1. *By the preaching of the gospel,* whereby is reueiled the light of the true & heauenly doctrine. 2. *By conuersion,* when some are conuerted, and are endued with faith and repentaunce. 3. *By making progresse, or encrease,* when the godlie receiue encrease, or when the proper giftes and blessings of the faithful are augmented with perpetuall encrease in the godly or conuerted. *Reuelat.* 22.11. *He that is righteous, let him be righteous stil: and hee that is holy, let him bee holy still.* 4. *By consummation,* and ful accomplishment, when the godly shal be glorified in the second comming of our Lorde. *Reuel.* 22.20. *Euen so come Lord Jesus.*\n\n## 11 Why we are to desire that the kingdome of god come\n\nWe ought to desire, that the kingdome of god come, 1. *For the glorie of god, or in respect of the first petition;* because that wee may sanctifie & hallow his name it is required that he rule vs by his word & spirit. For except god erect in vs this his kingdome, & deliuer vs out of the kingdome of the diuell, we shall neuer hallowe & sanctify his name, but rather shall defile & pollute it. 2 *Because god will giue this kingdome onlie to those that aske it,* like as he giueth the holie ghost vnto them onlie, that aske him."},{"number":203,"title":"THE THIRD PETITION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[124],"paragraphs":[],"clauses":[],"items":[],"text":"*Thy will be doone in earth as it is in heauen.*\n\n*The wil of god,* signifieth, 1 *The commandement of god.* Psal. 103.21. *Yee his seruants that do his will.* 2 It signifieth *euents, or rather gods decree concerning future euents,* Mat. 26.39. *Not as J will, but as thou wilt.* Isa. 46.10. *My counsell shall stand, And I will doe whatsoeuer I will. Thy will bee doone;* that is, Cause that we men may doe thy will, and obey thee.\n\nThe special Questions in this petition.\n\n## 1 What wee heere desire\n\nWe desire here, 1 *A denial of our selues;* which cōsisteth of two parts. The first is, *That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god;* and that God will giue vs his grace, whereby we may be able to denie our owne corrupt wil, and denie all things which are repugnaunt to the will of God. The second is, *That we maie be readie to execute the will of God,* and to vndergoe our Crosse, and to subscribe and submit our selues willingly vnto god in all things.\n\n2 We desire *the performance of the deitie and calling, both of all in generall, and of each in seuerall:* that namely wee may rightly and duely perfourme the duetie committed vnto vs, whether common, or proper, that euery one may cheerfully serue god in his calling, and execute his will. Vnto god be committed the care concerning our euents: but let vs care to doe those labors which properly belong vnto vs.\n\n3 We desire *Euents, such as are not contrarie to gods will,* that is, that such things may come to passe which so please god. 4 We desire *a blessing and prospering of our actions & counsels.* For god will haue vs also to desire of him, that hee wil vouchsafe to prosper wel our actions, counsels, studies, labors, and endeuours; that he wil for his exceeding goodnes so direct our labours, that no other euents may follow them, but such as himselfe knoweth may most serue for his glory and our saluation. We in the meane season must doe our duetie, and leaue the euents to God.\n\n*Euerie one hath a double vocation and calling.* The one is common, which compriseth those vertues that are common to all Christians. The other is *particular,* which belongeth to euerie ones proper calling. Wee aske for both callings and vocations in this petition; namely, that euerie one (as was a little before saide) may abide in their proper and common calling committed vnto them, and doe their duetie. Obiection. *But the former petition doth desire also, that we maie rightlie perfourme our duetie. Therefore this petition is superfluous.* Aunswere. In the former wee desire that God will beginne his kingdome in vs, by ruling vs by his spirit, who regenerateth our will, that, so hence forward we rightly perfourming our duety, may yeeld all obedience to our King, as becommeth the subiects of that kingdome. But in this petition wee desire, that in perfourming rightly and faithfullie our duetie, we may execute the wil of god.\n\n## 2 Wherefore we desire, that gods will be done\n\nThis petition is necessarie, 1. *That the kingdome of god maie come,* whereof wee spake in the second petition. For except god himselfe bring to passe, that euerie one in his calling & duetie doe diligently his will, this kingdome cannot be setled, florish, and be preserued. 2. *That we maie be in this kingdome.* For except we doe the will of god, we cannot be citizens of his kingdome. And we are not able of our selues, by reason of the corruption of our nature, to doe his will. Therefore wee must desire of him that wee may doe it.\n\n## 3 Of whom Gods will is done in Heauen\n\nIn Heauen the will of God is doone, 1. *Of the sonne him selfe, who doth all the will of his Father.* 2. *Of the Angels, and blessed men. Of the Angels* the will of God is so done in Heauen, as that euerie Angel standeth in the presence of God being readie to doe whatsoeuer God commaundeth. They doe both his generall, and his speciall will: none seaseth vpon that which belongeth to another; none is ashamed to serue, although we anoy them with the noysome sauour of our sinnes, and offend God. *They are ministring spirites,* Hebr. 1.14. Nowe Christ addeth heere, *as in Heauen,* 1. *To prescribe and draw vs a patterne and example of perfection, whereunto we must striue.* 2. *That by this desire of perfection, we maie be assured that God will giue vs here the beginning, and the perfection in the life come.* Obiection. *That which is alwaies done, & shall certainlie come to passe, though we desire it not; the same is not to be desired. The will of God is doone alwaies, and shall certainly be doone, though we desire it not. Therefore it is not to be desired.* Aunswere. The Minor of this reason we denie. For it is false, 1. *As concerning the calling and vocation of euerie man;* because they that desire not, that they may be able in their vocation to doe their duety rightly, faithfully, and happily, the same shal neuer doe it. 2. It is false also, *as concerning gods decrees:* because god hath decreed many euents, but yet so, as that hee hath also decreed the meanes of comming thereunto. There is also a fallacy in the Maior proposition, putting that for a cause which is no cause; because *we do not therefore desire that gods wil be done, as if it should not bee done if we should not desire it:* but we desire it for other causes, namely, that all euents may be good and prosperous vnto vs. For euēts shal not be good vnto vs, neither tending to our safetie, except we submit them to the will of god; so that wee desire that only to be done, which he hath decreed & will haue done. Reply. *The decrees of god are vnchangeable.* Aunswer. The Decrees of god, not only as touching the euents or ends, but also as touching the meanes, are vnchangeable. Hee hath decreed to giue the ende, but by the meane, which is of this condition, that wee desire it and pray for it.\n\nObiection. *God wil haue our Parentes to die; Therefore wee must desire that they maie die.* Answere. I deny the consequent of this reason: for we must subiect our selues to the will of god, and desire that which hee commaundeth vs to desire. So neither doth this follow: *The church shall bee subiect vnto the crosse: Therefore J wil praie for affliction.* Neither yet hereof may it be concluded, that our wil disagreeth from gods will: because thou desirest with that end, whereby thou must desire her deliuerie. God will haue our parents to dy, & yet wil he not haue vs to wish their death: god wil haue his church to be vnder the crosse, & yet he wil not haue vs to desire her crosse, but to pray for her deliuery, & patiētly to beare it, if it afflict her. In like maner, God wil not in this life giue vs perfect deliuerance frō sin, & yet wil he haue vs to wish it, & euery momēt to desire that we may be wholy deliuered frō sin. Wherefore some things are to be desired, which God wil not doe, & some things, which hee wil doe, are not to be desired, but patiētly to be suffered. But neuerthelesse it belongeth nothing at al vnto vs to search, what thinges God hath decreed, seeing we haue this prescribed vs for a rule, that wee aske & desire, but with a condition of gods wil.\n\nObiection. *Vnpossible thinges are not to bee desired: for hee that desireth thinges vnpossible, desireth in vaine. But to desire that Gods wil be done in earth, as it is in heauē, or that we maie do our duetie, like as do the Angels in heauen; is, to desire a thing vnpossible; yea it is, to desire that which is contrarie to Gods decree: Therefore that is not to be desired, seeing God will haue this to be our state in the life to come, not in this life.* Aunswere 1. The Maior is to be distinguished. Vnpossible thinges are not to be desired, except God will at length graunt them to those that desire them: but God will giue the performance of his will to those that desire it, and that in this life as concerning the beginning thereof, & in the life to come as concerning the consummation & ful accomplishment. Wherfore this consummation is to be desired, and the impossibilitie is patiently to bee suffered in this life. And the consummation is therefore to bee desired in this life, that wee may at length obtaine it; because he that dooth not nowe desire it, shal doubtles at no time obtaine it. It is one thing not to be able to attaine vnto this consummation; and another thing not to desire it. 2. We denie the Minor: wherin is a fallacie, putting that for a cause, which is no cause. For neither doe wee desire that in this life the consummation or perfection of our obedience towards God may bee accomplished, but that heere may bee wrought the beginning, and continuaunce, and encrease thereof, and after this life our obedience being here augmented with continual encreases, may bee at length perfected, and consummated, that so we then may no lesse doe the will of God, than it is alwaies doone of the Angels in heauen. When therefore we pray, *That Gods will bee doone in earth, as it is in heauen,* this particle, *as,* dooth not betoken the degree, but the kind of doing it, which is the beginning of performing Gods will. And for these causes also dooth Christ ad these words, *as in heauen,* that it may be as it were an example of patiēce, which we ought to folow: & that he might propose a goale & mark vnto vs, whereunto we ought to striue. We are to obserue here *the difference which is betweene these three former petitions. In the first we desire* sanctification, or the true knowledge, & worship of god. *Jn the second,* the gathering, preseruation, and gouernement of the church: that God would rule vs by his spirit, defend and protect vs, and deliuer vs from al euils both of crime and paine. *Jn the third,* that euery one particularly in their vocation may obey god, that is, that euery man be with diligence occupied in his proper duty & function, and direct al things to the glory of God, & take wel in worth whatsoeuer God sendeth on him. Moreouer, *these three petitions are so linked together, that one consisteth not without the other; and like as the third petition serueth for the second, so dooth the second for the first.* For the name of the Lord is not hallowed or sanctified, except his kingdome come; and the kingdom of God doth not come, except those means be put whereby it is aduaunced. And those meanes are the duties of euery particular mans calling and vocation. Wherefore we desire that God will bury in vs euil lusts and desires, & that himselfe alone will work in vs by his spirit: that so we beeing furnished and vphelde with this his diuine grace, may fulfil our duty, & be answerable vnto our calling."},{"number":204,"title":"THE FOVRTH PETITION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[125],"paragraphs":[],"clauses":[],"items":[],"text":"Give vs this daie our daily bread.\n\n*In this petition wee desire corporall blessinges, concerning which wee are to obserue these questions.*\n\n*1* Why corporal blessings are to bee desired.\\\n*2* How they are to be desired.\\\n*3* Why Christ comprised corporal blessings vnder the name of Bread.\\\n*4* Why he calleth it our bread.\\\n*5* Why he calleth it daiely bread.\\\n*6* Why he addeth, This day.\\\n*7* Whether it be lawful to desire riches.\\\n*8* Whether it be lawful to treasure vp any thing for the time to come.\n\n## 1 Why we are to desire corporal blessings\n\n*We must desire corporall blessings,* 1. *In respect of Gods commaundement,* which may suffice vs, albeit there were no other cause. And we haue a commandmēt hereof from God, both general, and special. For christ saith in generall, *Matth.* 7 7. *Aske, and yee shal receiue.* And a special commandement he setteth down before this forme of praier which himselfe prescribed vnto vs, *Mat.* 6.9. *After this maner therefore praie ye:* by which commandment Christ also willeth vs to desire *Bread,* or corporal blessinges. Now whereas Christ saith: *Seeke first the kingdome of god.* & again, *Take no thought, what ye shal eat:* he doth not therein forbid vs to desire corporal blessings, but he forbiddeth this distrustfulnes. 2. *In respect of Gods promise:* because God hath promised that he wil giue vs thinges necessary for our life: and he promised these to no other end, than that we shoulde desire them of him: & he promised thē, that we should therby haue a spiritual, not a fleshly security. *Mat.* 6.32. *Your father knoweth what ye haue need of.* 3. *In respect of gods glorie;* that namelie there maie be a knowledge & profession of gods prouidēce, especially towardes his church. God wil haue vs to ascribe this praise vnto him, because he is the fountain of al blessings & benefits, & that we may not deem these things to come by chance to vs. 4. *Because the desiring and expecting of these blessings, is the exercise of our confidēce in the promise of grace, or it is the exercise of our Jnuocatiō, faith, & hope.* For we cannot promise vnto our selues corporal blessinges, nor desire them, except we resolue that we be in fauor, & except we be assured of spiritual blessings, & of gods wil towards vs. For these corporal blessings God promiseth to the godlie onely; and therefore we must be persuaded that we are of the nūber of them, to whom god hath promised to giue them. 5. *That we maie do the wil of god here on earth:* which without dayly bread we cannot here do. *Ps.* 115.18. *The dead praise not the Lord.* 6. *That the desire of these blessings may be a cōfirmatiō in our minds, & a profession before the world, that God is he who giueth euen the least benefites.* 7. *For our comfort.* That we may know that the church shal euer be preserued, when god heareth vs, according to his promise. Wherefore we reape great comfort by the desire of corporal blessings: because we so acknowlege, and certainly persuade our selues that these corporall blessings are tokens to vs of gods fatherly good wil towards vs.\n\n## 2 How corporall blessings are to be desired\n\n*Corporal blessings are to be desired,* 1. *with a confidence and ful persuasiō of gods fauor:* because otherwise god might answer, that we are not of them, vnto whom he hath promised these things. 2. *With a conditiō of gods wil & pleasure,* that is, with a submitting of our will to gods will: because god hath promised these blessings not with any determined or definit circumstāces. 3. *With faith & belief of gods hearing vs,* so that we certainly beleeue that God will giue vs so much as sufficeth. 4 *To this end, as therby to serue god, & our neighbor.* They who desire thē not after this sort, are not heard, that is, such things are not giuen them as may tend to their safety, and albeit they receiue that which they desire, yet are they not indeed heard of god, because those things which they receiue are not good and profitable vnto their saluation. We are here to obserue, that *the Lorde commaunded vs in generall to pray for corporall blessings, neither hath defined in his worde, what corporall blessings he will giue vs, and hath with this condition promised to giue them vs, namely, as the saftie and saluation of euerie one, and the manifestation of his glorie requireth.* The reasons hereof are these. 1 *Because we oftentimes know not what we aske, & what is expediēt for vs:* And often we aske things neither profitable to vs, nor seruing for Gods glorie, or the saluation of others. But God knoweth best, what is conuenient and meete for vs for the manifesting of his glory, and for the furdering of our owne saluation. Seeing then we often erre in desiring corporall blessings, God giueth none other vnto vs, than such as he knoweth to be meet and profitable for vs. *But spirituall blessings god hath promised not in general onelie, but both speciallie, & simply, without anie condition annexed.* For they are simply profitable vnto vs, and god himselfe hath prescribed the manner and way which we are to folow in them; so that in desiring them we cannot erre. For what things god hath simply promised vs, the same we ought simply to desire: & what things he hath specially and absolutely promised vs, the same must we in like manner absolutely aske and desire. So must we simplie desire the holy ghost, because god hath simply and expressely promised that hee will giue the holy ghost to euerie one that desireth him. 2 *That wee maie learn to be content with those things which we haue receiued of the Lord, and submit alwaies our will to his pleasure and purpose.* So god also for this cause hath commanded vs in generall to desire corporall bessings, that such a desiring of those blessings, may be an exercise of our faith and of the subiection and submitting of our will, to the will of god.\n\n## 3 Why Christ comprised corporal blessings vnder the name of Bread\n\n*Vnder the name of bread,* by a Synecdoche, which is an vsual figure of speech vnto the Hebrues, *Christ comprised al corporal blessings, and such as are necessarie for this life,* as are al foode, victuals, raiment, health, ciuil peace. This is apparaunt by the end and scope of the petition. For wee desire Bread for our necessity. But many other things are necessarie for vs. Therefore we desire them also vnder the name of *Bread.* And this Hebrewe Synecdoche is found often in the sacred Bible, as, *Gen.* 3.19. *Jn the sweat of thy face shalt thou eate bread.* Psal. 41.9. *Hee which did eate of my bread hath lifted vp the heele against me.* Furdermore christ did not only comprise things necessarie themselues vnder the name of *Bread,* but also the profitable vse of them. And therefore comprehēded he all these things vnder the name of *Bread,* 1 *To bridle and raine our desires,* that so we should aske onely thinges necessarie for vs to susteine our life, and to serue God and our neighbour both in our common, and proper vocation and calling. 2 *That bread might bee profitable vnto our saluation,* that is, that those corporall blessinges might tend to our saluation, or that the vse of those corporall blessinges might bee good and sauing vnto vs. For bread without this good and sauing vse, is a stone. Nowe Bread is made good and sauing vnto vs, 1 *Jf wee receiue it with faith, and with that minde, and after that manner, and to that end, which GOD requireth,* to wit, if we sticke not in the creatures, but pierce with our minde vnto God him-selfe the Creator of all things, and the fountaine of al benefits or gifts. 2. *Jf we desire that he wil giue to the Bread obtained & receiued from him a force & vertu of nourishing and susteining our bodies.* Hereby now is it plainly clear, what we desire when wee desire breade: namely, 1. *Not great riches, but onelie thinges necessarie.* 2. *That they maie bee bread vnto vs,* that is, that they maie bee good and sauing vnto vs thorough Gods benediction and blessing, wherewith if they bee not accompanied, the *Breade* shall not bee Bread.\n\n## 4 Wherefore Christ calleth it our Bread\n\nCHRIST willeth vs to desire *our Bread,* not mine, thine, or another mans Bread; 1 *That we should desire those things, which god giueth vs.* For the Bread is made ours, which is giuen vs of God necessarie for the sustainance of our life. *Therefore giue vs our bread,* signifieth, Giue vs Bread, O God, assigned vnto vs by thee, which thou wilt haue to be ours. God as an Householder doth distribute to euerie one his portiō, which we desire for our selues of him. 2 *That we should desire things necessarie, gotten of vs by lawful labor, in a kind and trade of life pleasing to God, and honest, and profitable to the common societie,* that is, which we may receiue through ordinarie meanes, and by lawfull waies, the hand of god from heauen reaching thē out vnto vs. 2. *Thes.* 3.10. *He that will not woorke, let him not eate.* 3 *That we may vse them with a good conscience.*\n\n## 5 Wherefore Christ calleth it Daylie Bread\n\nCHRIST calleth the *Bread,* which wee must desire of god, *Dailie,* 1 *Because hee will haue vs dailie to desire as much as maie for euerie daie suffice vs.* 2 *Because hee will bridle our raging and endlesse lusts and desires.* Mat. 6.32. *Your Father knoweth what ye haue neede of.* Psal. 37.16. *A small thing vnto the iust man is better, than great riches to the wicked, and mighty.* Psal. 34.9. *Nothing wanteth to them that fear the Lord,* that is, no profitable and necessarie thing: Therefore, *Giue vs daily Bread,* that is, giue vs Bread sufficient, giue vs so much of things necessarie for our life, as shall be needefull for euerie of vs in his vocation and calling to serue god and our neighbour.\n\n## 6 Why Christ addeth, This day\n\nCHRIST addeth, *This daie,* 1 *To meet with our distrustfulnesse and couetousnesse, and to reclaime vs from both these vices.* 2 *That we should depend on him onlie, as yesterday, so this daie, and to morrow:* that namely we looke for the necessaries of this life at the hands of god, that we know them to bee giuen vs of god, not to be gotten by our owne hands, or labours, or diligence; that also we know that they beeing receiued profit not our bodie except gods blessing dooth accompany them. 3 *That the exercise of faith and praier maie alwaies be continued in vs.* For as long as it is said, *This day,* so long wil he haue praier to bee continued, that so wee may yeelde due obedience to that Commaundement, *Praie alwaies.*\n\n## 7 Whether it be lawfull to desire riches\n\nThis question together with the next ensuing, ariseth out of the former questions. For when wee are willed to desire onely *dailie Bread,* and that *this daie,* it seemeth at the first sight, that it is not lawful either to desire riches, or to put vp any thing for the morrow. But *it is verilie lawfull to desire riches,* if, taking away all ambiguity and doubtfulnesse of the worde, wee vnderstand by the name of riches things necessary for the susteināce of life: As the Epicure defined *riches, To bee a pouertie agreeable to the Law of nature.* This definition is good. And if we so take the name of riches, riches are doubtles to be desired of god, in asmuch as we ought to desire such things as are necessary for nature, and our place, and function whereunto god hath called vs. The reason hereof is, *because these necessarie things, or riches, are dailie Bread, which we ought to desire.* They are also otherwise defined, *To bee an aboundance and plentie ouer and aboue thinges necessarie.* So Crassus (surnamed the Rich) said that *no man was rich, but he who was able to maintaine an armie with his reuenues.* If wee take riches in this sense, riches are not at all to be desired of God; because Salomon in the person of al the godly saith, *Prouerb.* 30.8. *Giue me not pouerty, nor riches:* by which wordes the spirite of god also by Salomon teacheth vs to pray against riches, that is, aboundance aboue things necessarie. Hither belongeth also that of Paul, 1. *Tim* 6.9. *They that will be rich, fall into tentations and snares, and into manie foolish, and noysome lustes, which drowne men in perdition and destruction,* for which cause riches are called *Thornes,* by Christ. But contrariwise; *Godlinesse is great gaine, if a man be content with that he hath.* But notwithstanding, if god hath giuen vs any thing, beside those things which are necessarie for vs, let vs doe our diligence to vse them well. And to this end, first, *we must take heede that we repose not our confidence in them.* Secondly, *Wee must consider that wee are Gods stewards,* who hath committed these riches vnto vs to employ and bestowe well, and that by this means he hath laide a burden vpon vs, and therefore shall wee one day render an account to god of our stewardship, and administration.\n\n## 8 Whether it be lawfull to put vp anie thing for heereafter\n\n*It is doubtles lawfull for to put vp some thing for time to come,* according to this cōmandement of Christ, *Gather vp the broken meat which remaineth, that nothing be lost.* Hither belōg all such precepts and commandements as speake of parsimony and frugalitie. And here further wee are to obserue these three things. 1 *That those things which are stored vp bee lawfullie gotten, purchased by lawful & honest labor & industry.* 2 *That we repose no confidence in them.* 3 *That they may be emploied on lawfull and necessarie vses, both of our owne and others:* as to the maintenance either of our life, or of our family, or of our friendes. Likewise, to the preseruation of the Church, to aide the common wealth when neede shall require, and to bestow somewhat on the poore and our needy brethren. Hereof saith Paul, *Ephes.* 4.28. *Let him that stole, steale no more▪ but let him rather labour, and worke with his hands, the thing which is good, that he may haue to giue vnto him which needeth.*\n\nNow shal aunswere easily be made to such obiections as may be opposed against this petition. 1 Obiection. *That which we desire, is not ours. Bread is ours. Wherefore we neede not to desire bread.* Aunswere. There is a diuerse signification in the woorde *(ours.)* For in the Maior proposition it signifieth a thing which we haue in our own power: but after a farre other manner is Bread ours, as hath bin before declared. 2 Obiection. *Christ willeth vs to desire Daily Bread; Therfore it is not lawful to put vp any thing against the Morrow, but we are to care only for the present day.* Againe, *he willeth vs, not to desire Bread against the morrow, but to desire Bread for This daie: therefore they doe ill, who gather any thing for future vses.* Aunswere. This is a fallacie putting that for a cause, which is no cause. Christ willeth vs to desire daily bread, & This day; and therefore wee must also desire thinges necessarie of him for our life for euerie day, this day, to morrow, and so long as wee liue: but hee meaneth not hereby as if hee would not haue vs labour for the morrow, or not to put vp any thing for the morrow, or to cast away those blessings which he hath already giuen vs sufficing for the morrowe. Christ indeed otherwhere commandeth, *That wee care not for the morrow,* but so he forbiddeth vs to thinke of the morrowe with distrustfulnesse, but not with praiers & labours. Wherefore the Lord will not that wee put vp nothing for hereafter, but first, *that we be content with things present,* all distrust, couetousnesse, vnlawfull getting & disobedience being set apart and banished. 2 *That we place not our trust in things necessarie giuen vs of God:* but knowe and certainlie perswade our selues that those benefits which haue beene and are giuen, come vnto vs from the hande of God, and that they are not otherwise good and profitable vnto vs, except his blessing come to them. 3 *That wee consider our selues alwaies to stand in neede of Gods blessing.* And wee must withall beware, that wee prescribe not to god, what he is to giue vs."},{"number":205,"title":"THE FIFT PETITION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[126],"paragraphs":[],"clauses":[],"items":[],"text":"*And forgiue vs our debts, as we forgiue our debtors.*\n\nThis petition is a notable confession of the church, wherein she acknowledgeth and bewaileth her sins: & it is withal a consolation, that the Church shall receiue remission of sinnes, according to Christs promise. Now Christ in this petition, will, 1 *That we acknowledge our sinne.* 2 *That we thirst after remission of our sinnes,* because it is granted to them onlie that desire it, and who do not tread vnder foot the bloud of the Son of god. 3. *That our faith bee exercised:* because this petition confirmeth our faith, and again this petition floweth from faith. For faith is the cause of praier: and praier is the cause of faith, as concerning the encreasing of faith.\n\nThe special Questions.\n\n1 *What Christ here calleth debts.*\\\n2 *What is remission of sinnes.*\\\n3 *Why we are to desire remission of sinnes.*\\\n4 *How sinnes are remitted vnto vs.*\n\n## 1 WHAT CHRIST HERE CALLETH DEBTS\n\nChrist calleth al our sins *debtes,* both originall & actuall, and those both of fact, and omission. And they are called debts, because they make vs debters to god either of obedience or punishment which we are to pay. For when we sin, we doe not giue, nor perfourme vnto god, what we owe vnto him: & as long as we giue not this vnto him, so long we remaine debters.\n\n## 2 What is remission of sinnes\n\nThe creditor is said to *Remit* the debter, when he neither requireth the debt of him, nor punisheth him. *Remission of sinnes,* is, That god wil not impute any sinne vnto vs, but doth receiue vs into fauour, pronounceth vs iust and righteous, and accounteth vs for his sons, of his meere and free mercy, for Christs satisfaction performed by him for vs, imputed vnto vs, & apprehended of vs by faith: And that therefore hee wil not punish vs for our sin, but endoweth vs with iustice, and euerlasting life, because the remission of sinne taketh away the punishment thereof. For sin and punishment, are correlatiues: put sin, and you put punishment; take away sinne, and punishment is also taken away. Obiection. *When we desire, that god will remit vs our sins, we desire that god wil inuert the order of his iustice.* Answer. The consequence of this reason is false. For we desire remission of sinnes, for the satisfaction of Christ, for which they are remitted vnto vs, and therefore our sins are not remitted vs with any breach of gods iustice, because they are remitted vs with recompence made for them. Reply. *If they be remitted with recompence made for them, Then god dooth not remit vs our sinnes freely.* Answere. They are remitted with recompence, & therefore not freely, in respect of Christ: but they are remitted freely, in respect of vs: because hee receiueth not satisfaction of vs but of Christ, who hath fully satisfied him for vs. Reply. *Then is not yet this freely, because wee haue merited it in Christ.* Aunswere. That merit is not our merite, because the father gaue vs his sonne freely, who meriteth without any merit of ours comming between: and that merit of Christ is imputed vnto vs through grace: therefore freely for that merit are our sinnes remitted vs: whereupon also it is truely and wel added, that for Christs satisfaction our sins are not imputed to vs. For we desire not, that god would do contrary vnto his iustice, & would not account vs in mind for sinners; but that he would impute vnto vs anothers righteousnes, that is, the righteousnes of Christ, wherewith we being clothed, our sins also may be couered.\n\n## 3 Why we are to desire remission of sinnes\n\nWe are to desire remission of sinnes, 1. *That we maie be saued, because without remission of sinnes we cannot be saued.* And this benefite God giueth not but onely to those that desire it. 2. *That we may be put in minde of the remnauntes of sinnes, which are euen in the holiest men; and that to this ende, that repentaunce maie euermore encrease.* Wherefore wee are daily also to beg and desire remission of sinnes. 3. *That wee maie desire and receiue the former blessings,* because without remission of sins, those blessings either are at al not giuen, or are giuen to our destruction. So the wicked doe indeed often receiue them, but not for their saluation, as turning rather to their condemnation. Obiection. *What wee haue, that we neede not desire. But the godly haue remission of sinnes: Therefore the godly haue no need to desire it.* Ans. The godly indeed haue remission; but not wholy, neither also as concerning continuaunce, but only as touching the beginning thereof. This remission must verily be continued; and God also doth continue it to them, vnto whom hee remitteth their sinnes in his sonne: yet with this condition, that they daily pray for and desire that continuaunce. Although then god hath remitted vnto vs our sinnes; yet hee will notwithstanding that we aske and desire pardon for them, and therefore we desire, that, what sins wee commit or shal commit, the same god would remit vnto vs.\n\n## 4 How our sinnes are remitted vnto vs\n\n*Ovr sinnes are so remitted vnto vs as wee forgiue and remit our debters.* And this Christ added, 1. *That we may rightlie desire remission of sinnes,* and so that we may come to pray with true faith & repentance, a signe and token whereof is the loue of our neighbour. 2. *That when wee finde in our selues true faith and repentance, we may so haue a certain argument and comfort in vs, that we are of the number of them, vnto whom remission is promised, and that therefore wee shal doubtlesse obtaine remission of sins:* when as we may be certainly assured by this, that we our selues remit vnto others from our heart their trespasses against vs, that we please God, albeit many remnaunts of sinne are dwelling as yet within vs. Obiection. 1. *He that remitteth not, is not remitted. We remit not. Therefore we are not remitted.* Aunswere. He that remitteth not fully and perfectly, is notwithstanding remitted, so that hee remitte truely and sincerely. Obiection. 2. *Christ willed vs to desire, that God will so remitte vs our sinnes, as wee remitte our debters. But wee doe not perfectlie remit our debters. Therefore he willed vs to desire, that god wil not perfectly remitte vs our sinnes.* Ans. This is a fallacy of speech deceiuing by miscōstring a word. For the particle *(as)* in this petition dooth not signifie the degree of remission, or a comparison of our remission with that remission, wherewith God remitteth vs our sinnes, but it signifieth the kinde of remission, namely the trueth and sincerity of our remission, whereby wee forgiue others from our hart, and with a readie wil of forgiuing them: or, (to speak shorter) heere is not made a comparison according to degrees, but according to the truth of the thing, or according to the trueth of remission: so that the meaning is, so perfectly God remitteth vs our sinnes, as we truly and certainely remitte and forgiue our neighbour: or, Forgiue vs our debts, because we forgiue our debters. Reply. *Then is our remission of others the cause why God remitteth vs.* Answere. This a fallacy putting that for a cause, which is no cause. For our remission, wherwith we forgiue others, though not perfectly, yet sincerely, is only an argument and testimony vnto vs, that god wil remit vs our sinnes. For our remission and forgiuing of others cannot merit. 1. *Because it is vnperfect.* 2. *Albeit it were perfect, yet should it not merit, because what we now perfourme, that we owe vnto god.* For were it so that we did now perfourme perfect obedience to god, yet were wee bound of duty to perfourme it. Reply. *But neuertheles yet here is betokened an equalitie of remission in vs and god.* Aunswere Not an equality, but a likenesse and similitude of the kinde of remission. Obiection. 3. *He that remembreth iniuries, and is desirous of reuenge, doth not truly remit and forgiue. But we all remember iniuries, and are desirous of reuenge. Therefore we doe not truly remit and forgiue.* Aunswere. They that remember iniuries, that is, without a resistance and dislike of this remembraunce, or with a yeelding thereto, doe not truely remit. If then wee withstand and resist the remnauntes of sinnes, which as yet cleaue fast vnto vs, and doe not yeelde vnto them, nothing hindereth why wee maie not bee saide to remitte others truelie and from our heart, and so also to attaine vnto that, in regarde where-of this particle *(as)* was added of Christ, to wit, (which before also we mentioned) to desire and pray rightly. Now we rightly pray and desire in faith and repentance, both which this petition confirmeth. Faith is confirmed and strengthned by this petition, because when we truely remit our neighbour, we may and ought certainly to resolue, that our sins are also remitted vs, and so haue we a good conscience, & are assured that we are heard, according to this promise of Christ, *Math.* 6.14. *Jf ye doe forgiue men their trespasses, your heauenlie father will also forgiue you.* True repentance also is confirmed and increased in vs by this petition. For by this petition we are prouoked and incited to true repentaunce, the chiefe part whereof is the loue of our neighbour. For if we will be forgiuen, we must forgiue others. Both causes are conteined in the word of Christ before alleaged out of Matthewe; as also in the rest which are presently added in the same place in Matthewe, by way of opposition. *If yee doe forgiue men their trespasses, your heauenlie father will also forgiue you;* that is, assure your selues also that your heauenly father heareth you. In which worde is comprehended the confirmation of our faith. *But if yee doe not forgiue men their trespasses, no more will your father forgiue you your trespasses.* In these words is added a spurre to repentance. Obiection. 4. *Paul obtained remission, neither yet did he forgiue al of them their trespasser; because he saith,* 2. Tim. 4.14. *Alexander the Coppersmith hath done me much euil: the Lord rewarde him according to his woorkes. Therefore it is not necessarie that we shoulde forgiue.* Answere. There is a threefold remission or forgiuing▪ 1. *Of reuenge.* This belongeth to all men: because all men ought to remit and forgiue reuenge. Hereof speaketh this petition, and this Paul did forgiue Alexander. 2. *Of punishment.* This, as all can not inflict, so neither can all remit; but neither they also, vnto whom yet the same otherwise is committed, ought alwaies to remit this, but onely for certaine causes. For God will haue the execution of his iustice and Lawe. But Paul forgaue Alexander the punishment also, as much as concerned himselfe, yet hee will notwithstanding haue him punished of God, but with a condition, that is, if hee persist in sinne. 3. *Of iudgement.* This is not alwaies remitted: because it is written, *Mat.* 10.16. *Bee yee simple, as Doues; and wise, as Serpents:* that is, let vs not call him good, who is euil, or contrarily. Wherefore we are also to reteine a true iudgement concerning others. For God who forbiddeth lying, will not haue vs to iudge of knaues that they are honest men: but hee will haue vs to discerne the good from the bad."},{"number":206,"title":"THE SIXT PETITION","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[127],"paragraphs":[],"clauses":[],"items":[],"text":"*And leade vs not into temptation: But deliuer vs from euill.*\n\nHere some make one, some two petitions: but we are not to striue, so that nothing of the doctrine be taken away, but that this be made plaine. Now they are rather two partes of one petition. *Leade vs not into temptation,* is a petition of deliuerie from future euil: *Deliuer vs from euil,* is a petition of deliuerie frō present euil.\n\nThe special questions.\n\n## 1 What temptation is\n\n*There are two causes of temptations. The one is from God: the other from the Diuel and the flesh. The temptation, wherby God tempteth vs,* is a tryal of our faith, godlines, and obedience by the Crosse, and other encumbrances, which are opposed to euery one, that our faith, patience, and constancie may be manifested and made knowen both to our selues and others. So *God is said to haue tempted Abraham, Joseph, Job, Dauid. The temptation, whereby the Diuel, and our flesh, and the wicked also tempt vs,* is euerie soliciting to sinne, which soliciting it selfe also is sinne. So the Diuel tempted Iob, that hee might seduce and withdrawe him from God, whom hee had before loued, and serued: albeit the matter fell out otherwise than the Diuel would haue it. *Here is vnderstood by the name of temptation that temptation of God, that is, the trial of our faith, godlines, and patience,* which God worketh by whatsoeuer lets or hinderances of our saluation, as by all euils, by the Diuel, the flesh, our lusts, the world, afflictions, calamities, the crosse, that our faith, constancie, and hope may bee made knowen vnto our selues & others. Obiection. *But God tempteth no man.* Aunswere. *God tempteth no man,* that is, by soliciting him to sinne, or euil: but hee tempteth by proouing and trying vs. *The Diuels, the woorld, our flesh tempt vs,* that is, solicite vs to euils, and withdrawe vs from God. But God as he tempteth no man, and yet is said to haue tempted Abraham, Iob, Dauid, that is, to haue tried their faith and constancie by afflictions, & the crosse: so by the same he trieth our faith, hope, patience, loue, inuocation, constancy, whether we wil or no worship & serue him also in afflictions.\n\nHereby we easily vnderstand, *seeing temptation is attributed vnto the Diuel, & to the corrupt lusts and inclinations of men, in what sense God maie bee saide to tempt, or not to tempt men. For Satan tempteth,* both offering occasions of sinning without, and instigating within to sinne, thereby to drawe men headlong into destruction, and to reproch God. *Corrupt inclinations tempt: because they bend and are prone to actions by god forbidden. But god tempteth not to destroy vs, nor to cause vs to sin, but to trie & exercise vs,* when either hee sendeth calamity vpon vs, or permitteth the Diuel, or men, or our flesh, to prouoke & inuite vs to sin, hiding for a while his grace, & efficacy in preseruing & ruling vs, that our faith & constācy may be made more known & apparant, not verily vnto god himself (as who frō euerlasting knoweth what & how much it is, and how much also hereafter it shall bee by his fauour and blessing) but vnto our selues and others, that so also a trust & full persuasion of gods presence & protection, may be confirmed in vs by the examples of our deliueraunce, and in others a desire of folowing our example may be kindled, through the beholding of our perseuerance, and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god, who deliuereth his out of temptations. So *Gen.* 22. *God tempteth Abraham commaunding him to sacrifice his sonne Jsaack.* Exod. 15. *He is said to haue tempted the people with want of water.* Exod. 16. *Hee commandeth Manna to be gathered, as much as was sufficient for euery daie, that hee might tempt, or prooue the people, whether they woulde walk according to his Lawe, or no.* Deutr. 13. *Hee is said to tempt the people by false Prophetes, that he might know, whether they loued him with al their heart, and with al their soule.* 2. Chron. 32. *Jn the embassage of the Princes of Babel, god left Hezechia to tempt, or try him, and to know al that was in his heart.* Wherefore this praier, which christ taught vs, *Lead vs not into temptation, but deliuer vs from euil,* speaketh not simply of al trial & manifestation of our faith and godlinesse, vnto which also Dauid offereth himselfe of his owne accord, *Psal.* 26. saying, *Proue me O Lord, and trie me: examine my reines and mine heart.* And Saint Iames speaketh not of our triall, but of our incitement to sinne, cap. 1.13. *Let no man saie when hee is tempted, J am tempted of God: for God cannot be tempted with euil, neither tempteth he anie man. But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised. Then when lust hath conceiued, it bringeth foorth sinne: and sinne when it is finished, bringeth forth death.*\n\nIt is also hereby manifest, *how god punisheth the wicked, or chastiseth or tempteth the godlie by euil spirites, neither yet is hee the cause or partaker of those sinnes, which the diuels commit.* For, that by the wicked the wicked are punished, or the good chastised, or exercised, it is the righteous and holy work of Gods diuine will: but that the wicked execute the iudgement of God by sinning, that commeth not so to passe by any fault of god himself, but through the proper corruptiō of the wicked, and such as themselues haue purchased, god neither willing, nor allowing, nor working, nor furthering their sinne, but in his most iust iudgement only permitting it, when exequuting and accomplishing by them his owne work and counsel, either he reueileth not at al his wil vnto them, or moueth not their will, to haue his reueiled will as the ende and leuill of their action. This difference of the works of God, & the diuel, & euen Gods working of his iust work by the Diuel, but permitting only the sinne of the Diuel, is euidently confirmed by the story of Iob, cap. 1. & 2. where God purposeth to try Iob, but the Diuell to destroie him. The same is likewise confirmed by the story of Achab 1. *King.* 22. and by that prophecy of the Apostle concerning Antichrist. 2. *Thessal.* 2. where the Diuel seduceth men to destroy them, and God wil haue them to be seduced thereby to punish them, and suffereth the Diuel by sinning to execute and fulfil his wil.\n\n## 2 What is, To lead into temptation\n\n*When god is said to lead vs into temptation,* it is meant, that God according to his most iust will and iudgement trieth vs. Now, *to lead vs into temptation, wherewith the Diuel tempteth vs,* is, that God permitteth the diuel to solicite vs. *Lead vs not into temptation,* that is, Suffer vs not to be tempted aboue our power: neither suffer the diuell so to tempt vs, that either we sinne, or wholy reuoult from thee. Obiection. *Temptations which are good in respect of god, are euil in respect of the diuel, and yet notwithstanding into them doth god lead vs: Therefore god is the cause of sinne.* Aunswere. This reason conteineth a fallacy of the accident. They are sinnes in respect of the diuell, because hee will thereby allure vs to sins: in respect of God they are not sinnes, because they are a trial, and a reclaiming of vs from sinnes; as also, because they are a confirmation and strengthening of our faith. Wherefore as temptations are trials, chastisementes, martyrdomes, they are sent of God: but as they are euill, and sins, God wil them not, because, to wil them, is, to approoue and work them. Now we here in this petition pray against both, (which also wee briefly touched before) namely our trial, & allurement or soliciting to sinne. For we desire first, that God wil not tempt vs to try vs, but yet with a condition of his wil & pleasure, & if he do tempt vs, yet that he wil not tempt vs aboue our strength: & that also he will giue vs strength. Secondly, we desire, that he wil not suffer the Diuel, or the world, or our owne flesh to solicite vs to sinne; or if he suffer them, that yet himselfe wil bee present with vs, that we fal not wholy into sinnes.\n\n## 3 What is, To deliuer vs from euill\n\nBy the name of *Euill* some vnderstand heere the Diuell, some sinne, some death: but the best is to comprehend in it al euils both of crime & pain, whether they be present, or to come. When as then we desire that God will deliuer vs from euil, we desire, 1. *That he wil send no euil on vs,* but deliuer vs from al euils present and to come, both of crime, and paine. 2. *That if he send on vs any euils, that he would mitigate them in this life, and turne them vnto our saluation, that they maie be good and profitable vnto vs.* 3. *That he wil at length in the life to come, fully and perfectlie deliuer vs, and wipe awaie euerie teare from our eies.* Wee must obserue that this petition is so the last of al the rest, as that from this we return to the former from whence we began. He is our perfect Sauiour; but he shal not be a perfect Sauiour, without this petition. The later part of this petition being opposed by way of contrariety to the former part, sheweth how the former part is to be vnderstood. For when he saith, *But deliuer vs from euil,* it sheweth that we shall be lead into temptations, and euils, and that therefore we must subiect our will vnto the will of God, & pray that we fal not into euils, if it be his wil, or that he wil deliuer vs, if we be fallen into euils.\n\n## 4 Why this petition is necessarie\n\n*This petition is necessarie,* 1. *In respect of the multitude and power of our enemies, and the greatnes of euils, and our owne weaknes and infirmitie.* 2. *In respect of the former petition, for the obteining thereof:* because our sinnes are not remitted, except we persist in faith and repentance. If then we wil that God remit and pardon vs our sinnes, wee must stand stedfast in faith and repentaunce: but steadfast wee shall not stand, if we bee tempted aboue our strength, if wee fal into sinnes, if lastly we reuoult from God himselfe. Obiection. *We are not to praie against such things as are good, and profitable for vs. The temptations of god, as trials, diseases, pouertie, sending of false Prophetes, are good things, and profitable vnto vs: wee are not therefore to praie against the temptations of god.* Aunswere. The Minor conteineth a fallacy of the accident. Wee are not to pray against such things as are good and profitable, that is, which are by themselues profitable or good. But afflictions, trials, crosses, and other temptations are by themselues euil and vnprofitable, and not good. But yet they are good, and profite vs onely by an accident: which accident is the mercie of God accompaning them, without which they are not only not profitable, but also a part of death, & a most present way to death both temporall, and eternall. *Wherefore as afflictions and crosses are euil by themselues, so farre foorth wee praie against them; but as they are good and profitable vnto vs that beleeue, so we praie not against them;* or, wee praie not against that good which concurreth with afflictions & the crosse, but against the crosse it selfe, & afflictions, which are by themselues euil, because they destroie nature. So also we pray against death, as being euil by it selfe; and christ himselfe also praied against it, *Matth.* 26.39. *Let this cup passe from me; neuertheles not as I wil, but as thou wilt.* As then death was a destruction, a torment, and euill, so Christ praied against it, and woulde it not; yea neither woulde the Father himselfe it, as it is so considered. But as Christs death was a Raunsome on the crosse, so both Christ, and the Father would the same.\n\n2 Obiection. *What things God wil, those things ought we not to refuse: But God wil our temptations: Therefore we maie not refuse them.* Answere. What things God wil, those we ought not to refuse, that is, in such respect, as he wil that we suffer them, with a submitting of our will vnto his diuine will; or such things, as he simply wil. But God wil not simplie temptations, nether in this respect, as they are a destruction, but as they are exercises of faith and praier, or martyrdomes, or a trial of our conscience: and in this respect and so farre we ought also to wish them but not simply. And that we are not simply to wil or wish temptations, or afflictiōs, it hereby easily appeareth, because it is patience, to suffer them: which it should not be, but rather our duty, if we ought simply to wishe them, neither might wee praie against them. God will not therefore that wee wish for euils, as euils, but as euils are good, so wil he haue vs to bear them patiently.\n\n3 Obiection. *What thou shalt not obtaine, that thou desirest in vaine. But we shal not obtaine, neuer to fal into temptation. Wherefore in vaine doe we desire it. For al that will liue godlie in Christ Jesu, must suffer persequutions.* Aunswere. This is a fallacy putting that for a cause, which is no cause. For therefore desire we that we be not lead into temptation, not because we are wholy to be deliuered, but, 1. *Because wee are deliuered from manie things, in which we should perish, if wee should not request deliueraunce.* This is a cause sufficient. 2. *That those euils also into which we fal, maie be good and profitable vnto vs.* And to those which desire in general deliueraunce wil God graunt these two so great blessings. But yet notwithstāding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect, which neuerthelesse we are to aske wholy with submitting of our will vnto the will of God, and with ful persuasion, that in the, life to come we shall wholie attaine vnto it.\n\nNow we are to obserue the order, & coherence of these petitions. 1. *The Lord commaunded vs to desire the true knoweledge of God, & his promise, which is the cause of al other his blessings.* 2. *Hee willeth vs to desire, that god woulde gouerne vs by his spirite, and so continually preserue, and confirme vs in this knowledge.* 3. *That euerie of vs maie do and fulfil thereby his duty in his vocation and calling.* 4. *That he would giue vs those things whereby euery one may doe his duty, namely corporall blessinges.* The fourth petition then agreeth with the former: because, if we must at al be in our own vocation and calling, we must liue, and haue thinges necessary for the mainteinaunce of our life. 5. *He adioineth next after the petition of spiritual and corporal blessings, a verie fit obiection of our vnwoorthines: That thou maiest giue vs spiritual & corporal blessings, forgiue vs our debts.* Wherefore the fift petition is the ground and foundation of the rest, which being ouerthrown, the rest fal to ground. For if thou resolue not, that thou hast god gracious and fauourable vnto thee, how shalt thou haue him to be merciful? how shalt thou continu in that knowlege, which thou hast not? how shalt thou doe thy duty, and the wil of God, seeing thou art his enemy, and endeuourest the contrarie? how shalt thou ascribe al things to god? how shal they turn to thy saluation? 6. *After the petition of spirituall and corporall blessinges, there followeth lastlie the petition of our deliueraunce from euils both present and to come. And from this last petition we returne againe to the first: Deliuer vs from all euils both of crime & pain, both present & to come, that we maie know thee to be our perfect sauior, & so thy name may be hallowed & sanctified of vs.*"},{"number":207,"title":"THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER. For thine is the kingdome, the power and the glorie, for euer and euer, AMEN","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[128,129],"paragraphs":[],"clauses":[],"items":[],"text":"This last clause of the praier serueth to confirme our faith and beliefe, or confidence of beeing heard, & obtaining our desire, to wit, that God will and is able to giue vs those things which we desire. *Thine is the kingdome.* The first reason is drawen, *From the dutie of a king,* which is, to hear his subiectes, to defend, and preserue them. Therefore thou, O God, seeing thou art our king, mightier than al our enemies, hauing al things in thy power, good and euil: euil, so that thou art able to represse them: good, so that there is no good so great, which thou canst not giue, as is agreeing and standing with thy nature; and seeing wee are thy subiects, be present and assist vs with thy power, and saue vs, as who art louing vnto thy subiectes, and thy protection and safegard is alone sauing and preseruing. *He is called a King,* 1. *Because he hath power ouer all creatures.* 2. *Because he is the peculiar King of the Church.*\n\n*And the power.* The second reason is drawne from the power of God. Hear vs O God, and giue vs what we desire: because thou art mightier than all our enimies, thou art able to giue vs all thinges, and thou only art able, in thee alone resteth this power ioyned with exceeding goodnes.\n\n*And the glorie.* The third reason is taken *from the end or finall cause.* We desire these things for thy glorie. Of thee alone the true God and soueraign King we desire and expect all good thinges, and so we yeeld vnto thee this thy glory, and this thine honour, and professe thee to be the autour and fountaine of all good thinges. And verily because this glory is due vnto thee, therfore also do we desire thē of thee. Hear vs therfore for thy glory; & especially, because thou wilt also for thy glorie sake giue vs those thinges which wee desire. For what things serue for thy glory, the same wilt thou performe and doe: but those thinges, which we desire serue for thy glory: therefore thou wilt giue them vs. Giue vs therefore these thinges, that we desire, & the glory shall returne & redound vnto thee, if thou deliuer vs. For so shal thy kindome, & power, and glory be manifested.\n\nObiection. *Wee seeme to bring persuasiue and moouing argumentes vnto God, whereby we maie moue him to doe what wee desire. But in vaine are reasons vsed to him, who is vnchaungeable: God is vnchangeable. Therefore in vaine vse we these reasons vnto him.* Aunswere. This is a fallacy, putting that for a cause, which is no cause. For we graunt this argument, in respect of God, but not in respect of vs. For we doe not, when wee thus speake, vse reasons to moue God, or persuade him to doe it, but to persuade our selues that God wil doe this, and to confirme and assure vs that we shal be heard, and to acknowledge our necessity, and the goodnes & truth of god. Wherefore these reasons are not adioined to our praiers, as thereby to moue god, but only to confirme and assure vs, that god wil doe, what we desire, because these are the causes why he doth it: *Jt shal bee for thy glorie:* therefore thou wilt doe it, because thou hast care of thy glorie: *Thou art a most good King:* therefore thou wilt giue these thinges to thy subiectes: *Thou art most powerful & mighty:* therefore thou wilt shewe thy power in giuing these gifts, which are most great, and which can bee giuen of none other but of thee alone.\n\n*Amen.* This is added, not as a part of the praier, but, 1. *Because this particle noteth a true and sincere desire and wish, wherewith we wish that we maie be heard.* 2. *Because this selfesame particle betokeneth a certaintie or confirmation of our faith, whereby we trust that we shal be heard. Wherefore, Amen, signifieth,* 1. *So be it, and sure and certaine be that which wee desire, and let God condiscend and aunswere vnto our request.* 2. *So God, being not vnmindful of his promise, truly and certainly heare vs.*"}],"text":null}]}